Rubuta Kur'ani

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Rubuta kur'ani (Larabci: كتابة القرآن أو تدوين القرآن) magana ce game da tattara kur'ani da rubuta shi. rubuta kur'ani wani lamari ne da ya samu dukkanin goyan baya daga Annabi (s.a.w) domin kare kur'ani daga jirkita, haƙiƙa ya umarci ba'arin sahabbansa da su rubuta kur'ani misalin Imam Ali (A.S) da Zaidu ɗan Sabit, mus'hafai na farko an rubuta su ta hannun mutane misalin Ali ɗan Abi ɗalib, Zaidu ɗan Sabit, Abdullahi ɗan Mas'ud da Ubayyu ɗan Ka'ab, sai dai cewa yawaita da sassaɓawar kwafin kur'ani ya haifar da saɓani tsakanin mutane, da wannan dalili ne Usman ɗan Affan ya kafa kwamiti da zai samar da kwafi guda ɗaya rak daga dukkanin mus'hafan da suke hannun jama'a, kur'anin da aka tatttara shi wuri ya samu goyan bayan Imaman Shi'a. A farkon muslunci, an fara da rubuta kur'ani rubutu na farko babu ɗigo wanda haka ya haifar da rikicewa ga jama'a, da wannan dalili ne Abu Aswad Du'ali, Nasru ɗan Asim da Khalil ɗan Ahmad Farahidi suka yiwa kur'ani ɗigo da sanya masa alamomin wasali don sauƙaƙawa mutane karanta shi daidai.

Rubutun kur'ani ya bayyana cikin fasahohin rubutu daban-daban misalin fasahar kyawunta rubutu (calligraphy) da samar da bangon mai ado mai ruwan kalar zinariya (Tazhib) da kyawunta tsarin shafukansa; saboda musulmai sun yi bakin ƙoƙarinsu cikin amfani da duk wata fasahar rubutu mai tasiri a cikin rubutun kur'ani, da wannan dalili ne suka ƙirƙiri salo daban-daban na rubutu daga jumlarsu akwai kaɗɗin sulsu, nasku, rihan da nastaaliƙ, tsarin salon rubutu na nasku kasancewar bayyanarsa a rubuta kur'ani ya samu muhimmanci an zaɓe shi matsayin tsarin rubutu da ya dace a cikin rubuta kur'ani.

Matsayi

Rubuta kur'ani ɗaya ne daga cikin bahasi a ilimin kur'ani.[1] cikin wannan ilimi ana yin bahasi dangane da yaya aka tattara kur'ani dama tarihin shi kansa kur'anin.[2] rubuta kur'ani yana daga dalilan kare kur'ani daga jirkita da wannan dalili ne Annabi (s.a.w) ya ƙarfafi yin hakan.[3] ana ganin rubuta kur'ani yana da tasiri cikin yadda za a fahimci ma'anonin kur'anin, kamar yadda malamai suka ce ɗaya daga cikin dalilan da suka haifar da samun fuskoki daban-daban cikin ma'anonin ayoyin kur'ani, shi ne raunin da rubuta shi ya fuskanta tun a farkon muslunci.[4]

A cewar masu zurfafa bincike, rubutu a duniyar muslunci ya fara ne tare da rubuta kur'ani, sakamakon ɗamfaruwar rubutu da rubutun kur'ani sai ya zamana rubutu ya samu muhimmanci a duniyar muslunci.[5] tare da bayyanar muslunci haɗe da saukar kur'ani, rubutun hannu ya jawo hankulan musulmi zuwa gare shi, saboda shi kur'ani ya kasance mu'ujizar Annabi (s.a.w), kuma karatu da rubutunsa ana lissafa su a tsarkakakkiyar farilla.[6]

Tarihin Rubuta Kur'ani

Lokacin da muslunci ya bayyana rubutu bai kasance abin da ya samu yaɗuwa a tsakanin larabawa gabanin muslunci, babu wanda suke da ilimin rubutu suke iya yinsa sai yan tsirarun mutane daga cikin da adadinsu bai wuce mutane ashirin ba, da wannan dalili ne Annabi (s.a.w) ya kwaɗaitar da rubutu domin amfani da wannan hanya cikin rubuta wahayi.[7] ƙari kan haddar kur'ani haƙiƙa Annabi (s.a.w) ya himmatu kan rubuta shi, ya umarci wasu adadin sahabbai da rubuta wahayi kamar misalin Imam Ali (A.S) Zaidu ɗan Sabit.[8] sun kasance suna rubuta shi kan fatun wasu ba'arin dabbobi, ganyen bishiyar dabino, faffaɗan ƙasusuwa da kuma kan takardu.[9]

Kur'ani tare da rubutun hannu da ake danganta shi ga Imam Ali (A.S)

Mus'hafai Na Farko

Ibn Nadim masanin littafi a ƙarni na huɗu bayan hijira, a cikin littafinsa Alfihrastu, ya gabatar da mus'hafin Imam Ali (A.S) matsayin mus'hafi na farko.[10] a bayan wafatin Annabi (s.a.w) Imam Ali (A.S) ya zauna gidansa ya tattara kur'ani kan asasin jerantuwar yadda ya sauka a cikin mus'hafinsa guda ɗaya sannan ya gabatarwa da mutane da sahabbai wannan mus'hafi.[11] wasu ba'arin sahabbai ba su karɓi wannan mus'hafi nasa ba, saboda haka ne Imam Ali (A.S) bai ƙara fito da wannan mus'hafi ba.[12]

Hoton kwafin kur'ani a kasar Masar, wanda ake ikirarin ya fito daga rubuce-rubucen daular Usmaniyya.

Bayan wafatin Annabi (s.a.w) da rashin karɓar mus'hafin Imam Ali (A.S) ƙari kan Zaidu ɗan Sabit, an samu ba'arin sahabbai misalin Abdullahi ɗan Mas'ud, Ubayyu ɗan Ka'ab, Miƙdadu ɗan Aswad, Salim Maula Abu Huzaifa, Mu'azu ɗan jabal da Abu Musa Ash'ari sun himmatu kan tattaro kur'ani.[13]

Harhaɗe Mus'hafai da Mayar da su Guda ɗaya Rak

Tushen ƙasida: Mus'haf Usman

sahabbai daban-daban suna da mus'hafai na su da suka rubuta da kansu, waɗannan mus'hafai nasu suna da bambanci da juna, wannan sassaɓawa ta mus'hafan sahabbai cikin ƙira'o'i ya haifar da saɓani tsakanin mutane.[14] da wannan dalili ne Usman ɗan Affan halifa na uku ya yanke shawarar harhaɗe waɗannan mus'hafai wuri guda.[15] domin tabbatar da hakan ne ya zaɓi mutum goma sha biyu daga sahabbai, daga jumlarsu akwai Zaidu ɗan Sabit, Abdullahi ɗan Zubairu da Abdullahi ɗan Abbas ƙarƙashin jagorancin Ubayyu ɗan Ka'ab.[16] kur'anin da aka tattara a lokacin Usman ɗan Affan ya samu goyan bayan Imam Ali (A.S), sannan bayan ya zama halifa ya lazimci wannan kur'ani.[17] hakazalika sauran Imamai (A.S) a bayansa sun ƙarfafi kare wannan kur'ani da aka tattara a zamanin Usman.[18]

Yaɗuwar Rubuta Kur'ani

A zamanin safawiyyawa a ƙasar Iran, da Usmaniyyawa a ƙasar Turkiyya rubutun kur'ani ya ɗauki hankula sosan gaske.[19] an rurrubuta kur'ani ko dai cikin tsarin littafi ɗaya kammale ko kuma cikin surar mujalladi huɗu, goma sha biyar, talatin da kuma sittin, sai dai cewa a hankula a hankula sai aka tattare su zuwa guda ɗaya kammale.[19] bayan zuwa da karɓuwar fasahar sana'a ɗaba'i sai al'adar rubuta kur'ani ta ja baya.[20]

Zanen Mus'hafi

Zanen rubutun mus'hafi suna ne da ake amfani da shi kan keɓantaccen tsarin rubutun mus'haf usmani. Cikin wannan mus'hafi an rubuta kur'ani kan saɓanin ƙa'idojin rubutu.[21] misalin rubuta «الصلوٰة»[22] maimakon «الصلاة» haka kalmar «ابرٰهــٖم»[23] maimakon «ابراهیم»[24] domin zanen rubutun mus'hafi an kawo ƙa'idodji guda shida daga hazafu, ziyada, hamzatu, ibdal, wasalu da fasalu waɗanda babu guda ɗaya da ta dace da ƙa'idar rubutu.[25] a mahangar ba'arin masu zurfafa bincike kan kur'ani tsarin zanen rubutun usmani ya samu muhimmancin gaske ta yadda duk ƙira'a da ta saɓa masa wajibi a gyarata.[26] a ra'ayin masu bincike, kuskuren marubutan wahayi, kasancewar yanzu aka fara rubutu a farkon muslunci ya yi tasiri cikin tsarin rubuta kur'ani daga sassaɓawar ƙira'o'i, shi ne dalili da ya haifar da rashin daidaituwarsa rubutun da ƙa'idojin rubutu a wancan lokaci.[27] kishiyar wannan ra'ayi nasu, wasu ba'ari daga ahlus-sunna suna ganin tsarin zanen rubuta kur'ani ya kasance ne daga nassin shari'a, ma'ana suna ganin cewa Annabi (s.a.w) ta hanyar wahayi ya koyar da masu rubuta kur'ani yaya za su rubuta kalmomin kur'ani.[28]

Game da shin ya halasta canja tsarin zanen rubutun kur'ani ko kuma bai halasta ba, akwai ra'ayoyi kamar haka:

  • Bisa la'akari da kasancewar tsarin zanen rubutun kan asasin nassin shari'a, baya halasta a rubuta kur'ani da wani tsarin rubutu na daban.[29]
  • Duk da cewa babu nassi kan tsarin yadda aka rubuta shi, domin gujewa afkuwar wani tasarrufi na daban cikin kur'ani, wajibi ne a bar kur'ani a yanayin da aka same shi.[30]
  • Ba wajibi ne kiyaye tsarin zanen rubutunsa ba, za a iya rubuta kur'ani da wani tsarin zanen rubutun na daban.[31]
  • Sakamakon rashin sanin mutanen wannan zamani kan tsarin zanen rubutun kur'ani domin gujewa kuskure cikin karanta kur'ani, wajibi a karanta kur'ani da tsarin da aka rubuta shi domin karanta shi daidai ba tare da kuskure ba. Saboda haka bai kamata a rubuta kur'ani kan asasin tsarin mus'hafi ba.[32] Nasir makarim shirazi, mai tafsirul Amsal yana ganin larurar canja tsarin rubutun mus'haf.[33]

Canjawar Rubutun Kur'ani

Lokacin rayuwar Annabi (s.a.w) an rubuta kur'ani da tsarin rubutun hijazi (misalin tsarin nasaki a ƙarni na biyar).[34] tare da Kafa birnin Kufa a shekara ta 17 bayan hijira da yaɗa rubutun kufi, an rubuta Alƙur'ani (ciki har da Uwar Alƙur'ani da aka rubuta a zamanin Usman da marubutan Alƙur'ani da suka rubuta sgi daga haddarsu).[35] farkon kur'anan da aka rubuta basu da wasali da ɗigo, hakan ya sanya samun kuskure cikin karatunsa da fahimtarsa a wurin wasu.[36]

Rubutun Kur'ani, tun daga karni na farko bayan hijira. A cikin hoton, ana iya ganin aya ta 43 zuwa ta 56 a cikin suratul Nisa'i

Abu Aswadil du'ali (Wafati:69.h.ƙ) tare da taimako da nusantarwa daga Imam Ali (A.S) ya sanyawa kur'ani wasali, bai amfani da wasalin jan layi ƙasan kalma ko samanta ba kaɗai ya yi amfani da sanya ɗigo kan kalmomi.[37] cikin wannan sura ne yake sanya ɗigo saman harafi matsayin fataha, kasara ɗigo ƙasan harafi, zamma ɗigo gaban harafi, Ya sanya shi da wata kala daban da rubutun Alƙur'ani.[38] bayan Aswadul du'ali sai almajirinsa Nasar ɗan Asim (Wafati:89.h.ƙ) domin bambance haruffa da da basu da ɗigo da junansu misalin haruffa ح، خ ج waɗanda idan aka cire ɗigo suna zama iri ɗaya sai ya yi amfani da ɗigo, haka kuma saboda gujewa kuskure ɗigon da malaminsa ya yi amfani da ka'idojin motsin haruffa, sai ya rubuta su da launin asalinsu.[39] bayan wani lokaci sai Khalil ɗan Ahmad Farahidi (Wafati:175.h.ƙ) ya zo ya canja ɗigon da Abu Aswad du'ali ya yi amfani da su cikin motsin haruffa da wasali, ya sauya su da wasulla kamar haka: ــَـ ــِـ ــُـ sannan ya ƙara da alamomin shadda, hamzatu da wasunsu domin sauƙaƙa karanta kur'ani.[40]

Musulmai a ƙarni na farko hijira ƙamari sun maida hankali cikin rubutun kur'ani sun yi bakin ƙoƙarinsu cikin gyara tsarin rubutunsa.[41] a ƙarni na huɗu hanyoyin rubutun kur'ani sun ƙaru matuƙa zuwa nau'uka masu yawan gaske, fiye da tsari guda ashirin na rubun ya samu a duniya muslunci.[42] nau'untaka da bambance-bambancen wannan hanyoyi da tsari sun haifar da matsaloli ga marubuta da masu karatu.[43] da wannan dalili ne Ibn Muƙla (Wafati:328.h.ƙ) ya yi ƙoƙarin gyara salo da ake amfani da shi.[44] ya kafa ka'idoji ga nau'ukan lafuzza guda shida (1. Thulth 2. Muhaƙaƙ 3. Rihan 4. Naskh 5. Taƙi'i 6. Raƙaa) waɗanda da su aka rubuta kur'ani.[45]

Fasahar Rubutun Kur'ani

Marubuta kur'ani da daurorin muslunci, ƙari kan rubutu da kyakkyawan rubutu, sun faɗaɗa wannan lamari cikin fasahohi misalin tazhibi (cancaɗa adon ruwan zinariya) da kyakkyawan shimfiɗar zanen layi da dai sauransu.[46] a cewar masu zurfafa bincike, sakamakon kasancewar fasahar rubuta kur'ani ta yi tasiri cikin fasahar kyawunta rubutun hannu marubuta sun yi amfani da misalin cancaɗa rubutu launin zinariya da tas'hifi (rubuta kalma ko karantata saɓanin yadda take).[47] sannan kasancewar fasahar rubuta kur'ani yana nuna kalmomin wahayi zuwa ga masu karatu kuma yana ƙunshe da ma'anonin ilimin addini, lallai yana da matuƙar muhimmanci tsakanin sauran fasahohi.[48] rubutun kur'ani a zamamin Ilakhani (ƙarni na bakwai bayan hijira) ya kai ƙololuwa, an rubuta kur'anan da aka rubuta a wannan zamani ta fuskanin cancaɗa musu ado da launin zinariya da kuma fuskacin sanin kwafi sun kasance masu ƙimar gaske.[49]

Fasahar Kyawuntar Zanen Rubutu

Ibn Muƙla (Wafati:328.h.ƙ) shi ne ya ƙirƙiri fasahar zane-zanen rubutun Sulsu, muhaƙƙaƙ, rihanm tauƙi, ruƙa'u.[50] kuma ya samar da kimiyyar haruffa kan ƙa'idojin lissafi, haka kuma shakalin haruffa kan ƙa'idar jan zanen haruffa kamar misalin harafin alifun da ba'un (الف ب) da kuma zane kamar misalin sufuli misalin haruffan jimum da nunun (ج ن),[51] bayan Ibbn Muƙla Ibn Bawwab a ƙarni na biyar sannan kuma Yaƙutu musta'asimi a ƙarni na bakwai ya haɓɓaka nasakin kwafi ya kai shi zuwa ga tsololuwa, ya gabatar da nasaki matsayi zane da yadece da rubutun kur'ani.[52] zanen nasaki shima yanada hanyoyi da salo daban-daban amma mafi muhimmancinsu su ne na makarantar larabci, tarkanci da na iran.[53] a zamanin Taimuri, an samu canje-canje da sauyi cikin fasahar kyawunta zanen rubutun hann.[54] A cikin wannan lokaci, ta hanyar hada layukan ruƙa da takiƙ guda biyu, aka samar da layin taaliƙ, sannan kuma ta hanyar hada layukan taalik da nasak, sai layin Nastaliƙ ya ɓullo..[55] musulmai a ƙasar Indiya da fasahar sun rubuta kur'ai da zanen rubutun bihari (Bahari) a ƙasar Sin kuma cikin fasahar zanen rubutun sini (Wani nau'i ne na musammam daga zanen nasak).[56]

Rubutun nasak sakamakon bayyanuwarsa ya kasance da muhimmanci cikin rubutun kur'ani.[57] an samu kur'ani daga mustasimi a shekara 669 bayan hijira da aka rubuta da salon rubutu uku, sulsu, nasku da rihan.[58] kur'anin da aka rubuta shi da rubutun Ahmad nirizi, yana daga sanannun kur'anbi da aka rubuta da salon rubutun nasku na Iran.[59] salon rubutun nastaaliƙ an yi amfani da shi cikin wallafa matanan adabi sosan gaske, sai dai kuma sakamakon wahalar da sanya wasali take da shi ya yi ƙaranci ka samu kammalallen kur'ani da aka rubuta shi da wannan salon rubutu.[60] Mir imad ƙazwini ya rubuta suratul fatiha da salon rubutu na nastaaliƙ wanda ya samu matuƙa shahara.[61] a zamanin mulkin safawiyyawa, tarjamar kur'ani zuwa harshen farisanci an yi shi cikin tsarin salatif tare da salon rubutu na nastaaliƙ da aka sanya wannan tarjama ƙasan kowacce aya.[62]

Kyakkyawan zanen rubutu Alkur'ani tare da adon launin zinare, shekara ta 1710 miladiyya

Tazhib (Cancaɗa Ado da Kalar Ruwan Zinare)

Tazhib shi ne cancaɗawa takardun littafi ko bangonsa ado da kalar zinare ko wata launin kalar daban.[63] mafi yawan lokuta ana amfani da salon tazhib domin ayyana farkon sura da juzu'ai.[64] wannan fasaha ta samu haɓɓakuwa tare da fasahar zane zuwa haddin da masu zanen rubutu suka koma suan yin aikin tazhibi kan kur'ani.[65] mafi daɗewar aikin zane da tazhibi da aka yiwa kur'ani da har yanzu yana nan, yana komawa zuwa ga ƙarni na uku bayan hijira da bayan wannan ƙarni.[66] galibi an samar da waɗannan kur'ani ne da umarnin sarakunan wancan lokaci.[67] a ƙarshen ƙarni na shida da farkon ƙarni na bakwai, birnin tabriz na ƙasar Iran ya kasance ɗaya daga muhimman cibiyoyin ayyukan fasahar tazhib.[68] haƙiƙa fasahar tazhib a lokacin daular taimurawa ta yi matuƙar haɓɓaka, saboda irin yanda sarakunan wancan lokaci suke da alaƙa da wannan fasaha.[69]

Fasahar kyakkyawan Zanen Rubutu

Fasahar kyawunta zanen rubutun ayoyi da surorin kur'ani suna kasancewa cikin ziri daban-daban, ana yin wannan rubutu a wurare masu tsarki misalin mihrabi da saman ƙubbobin masallatai da hubbarori da bangunan haramai.[70] ana yin wannan zane da salon rubutun kufi, sulsu,nastaaliƙ da mua'alla ana yinsu ne cikin tsarin salon tayel-tayel, kan bulo ko cikin salon shimfiɗa filastar bango.[71] zanen kyakkyawan rubutu ya samu yaɗuwa ne daga zamanin daular taimurawa, sannan ya kai tsololuwar haɓɓakar a zamanin safawiyyawa.[72]

Rubutun Ayar Noor a cikin rubutun Tholut, a cikin mihrab, wanda Seyyed Mohammad Hosseini Mohad, ya yi a haramin Imam Rida (A.S) .

Ado Da Suturar Fata

Musulmai sun samar da fasahar ado da suturar fata domin kare kur'ani taɓuwa da wani abu da zai cutar da shi[73] fasahar suturar fata misalin fasahar kyawuntar rubutu take, saboda girma da tsarkin da kur'ani yake da shi a wurin musulmi wannan fasaha ta samu matuƙar karɓuwa.[74] suturar fata na farko-farko da aka fara samarwa ya kasance sauƙaƙƙa ba tare da ado ba, amma daga ƙarni na huɗu sai haɓɓaka wannan sana'a cikin ƙarawa da kyawunta zanen rubutu kan bangon ko tsakiyarsa.[75] bayan wani lokaci sai aka dinya cancaɗa ado da kalar ruwan zinare kan wannan suturar fata ta kur'ani.[76] Ado na suturar fata yana da mahimmanci musamman a lokacin Timurid a Iran da zamanin Mamluk a Masar.[77] fasahar suturar fata ta yi matuƙar samun haɓɓaka a zamanin taimuri.[78]

Farkon Ɗaba'in Kur'ani

A shekarar 950 bayan hijira karo na farko aka yi ɗaba'in kur'ani a garin bunduƙiya, sai dai cewa an bayan samun umarni daga majami'a (coci) sai aka ɓatar da wannan kur'ani.[79] bayan nan a shekara ta 1104 bayan hijira abraham hinkelman masanin muslunci ɗan ƙasar jamus ya yi ɗaba'in kur'ani a birnin hamburg na ƙasar jamus.[80] ɗaba'i na farko daga musulmi ya kasance ne a shekara ta 1200 bayan hijira ta hannun wani mutum da ake kira maula Usman da aka yi a birnin Petersburg na ƙasar Rasha. [81] Iran ita ce ƙasa ta farko da ta fara ɗaba'in kur'ani kwafi biyu na dutse, ɗaya a shekara ta 1243 a birnin tehran, ɗaya kwafin kuma a shekara 1248 bayan hijira a birnin tabriz.[82] bayan Iran sai daular usmaniyya a ƙasar turkiyya a shekarar 1294 bayan hijira an yi wannan ɗaba'i cikin salo daban-daban.[83] daular misra a shekarar 1342 bayan hijira, ƙasar iraƙi ta samar ɗaba'in mai darajar gaske a shekarar 1370 bayan hijira.[84]

Bayanin kula

  1. ↑ Rukni, Ashnayi ba ulum ƙur’ani, 1379, shafi na 4.
  2. ↑ Jafari, “Muƙaddimeh”, dar rasme Mu'shaf, 1376, shafi na 5.
  3. ↑ Taheri, Duruss az ulumi Kur'ani, 1377, juzu'i na 1, shafi na 329.
  4. ↑ Makala, "Tasiri kitabat dar payamerasani Kur'an", shafi na 69-72.
  5. ↑ Shirazi, da Sahragerd, " Sairi tahawwul khuɗuɗu kur'ani dar jahane islam", shafi na 55.
  6. ↑ Haj Seyyed Jawadi, “Saire Kitabat ƙur’an”, shafi na 22.
  7. ↑ Marafet, Ulumu Kur'ani, 2013, shafi na 170.
  8. ↑ Mazloumi, Pajuheshi piramun akarin kitabe ilahi, 1403 AH, juzu'i na 1, shafi na 38.
  9. ↑ Sobhi Saleh, Mabahis fi ulumin Al-Kur'an, 1372, shafi na 69-70.
  10. ↑ Ibn Nadim, Al-Fahrst, 1417H, shafi na 45.
  11. ↑ Marafet, ulumu ƙur'ani, 2013, shafi na 122.
  12. ↑ Marafet, ulumu ƙur'ani, 2013, shafi na 122.
  13. ↑ Marafet, ulumu ƙur'ani, 2013, shafi na 125.
  14. ↑ Marafet, ulumu ƙur'ani, 2013, shafi na 133.
  15. ↑ Marafet, ulumu ƙur'ani, 2013, shafi na 136.
  16. ↑ Marafet, ulumu ƙur'ani, 2013, shafi na 137.
  17. ↑ Marafet, ulumu ƙur'ani, 2013, shafi na 138.
  18. ↑ Marafet, ulumu ƙur'ani, 2013, shafi na 139.
  19. ↑ Shirazi, da Sahragerd, "Saire tahawwuli khuɗuɗ kur'ani dar jahan islam", shafi na 64.
  20. ↑ Shirazi, da Sahragerd, "Saire tahawwuli khuɗuɗ kur'ani dar jahan islam", shafi na 66.
  21. ↑ Sarshar, “Rasm al-Mus'haf”, shafi na 793.
  22. ↑ Suratul Baƙarah, aya ta 164.
  23. ↑ Suratul Baƙarah, aya ta:125.
  24. ↑ Duba: Marafet, Ulumu Kur'ani, 2013, shafi na 166-169.
  25. ↑ Sarshar, “Rasm al-Mus'haf”, shafi na 793
  26. ↑ Sarshar, “Rasm al-Mus'haf”, shafi na 795.
  27. ↑ Rajabi, “Rasm al-Mus'haf; wijegiha wa didigaha", shafi na 22-31.
  28. ↑ Ma’arif, Dar'amadi bar tarikh ƙur’an, 1383, shafi na 187.
  29. ↑ Ma’arif, Dar'amadi bar tarikh ƙur’an, 1383, shafi na 187.
  30. ↑ Khumaini, Tafsir Al-Kur’ani Al=kareem, 1418H, juzu’i na 1, shafi na 224.
  31. ↑ Sobhi Saleh, Mabahis fi ulumi Kur'ani, 1372, shafi na 278-279.
  32. ↑ Sobhi Saleh, Mabahis fi ulumi Kur'ani, 1372, shafi na 280.
  33. ↑ Makarem Shirazi, Esftataat, 1427, juzu'i na 4, shafi 490.
  34. ↑ Haj Seyyed Jawadi, “Sairu Kitabat ƙur’an”, shafi na 23.
  35. ↑ Haj Seyyed Jaɓadi, “Sairu Kitabat ƙur’an”, shafi na 23.
  36. ↑ Mirmohammadi Zarandi, Tarikhu wa ulumi ƙur'ani, 1377, shafi na 160.
  37. ↑ Mirmohammadi Zarandi, Tarikhu wa ulumi ƙur'ani, 1377, shafi na 161-163.
  38. ↑ Ramyar, Tarikhu ƙur'an, 1369, shafi na 534.
  39. ↑ Mirmohammadi Zarandi, Tarikhu wa ulumi Kur'an, 1377, shafi na 163-165.
  40. ↑ Mirmohammadi Zarandi, Tarikhu wa ulumi ƙur'ani, 1377, shafi na 165.
  41. ↑ Kazemi, “Sairu tahawwuli kitabat kur'an ta sadde hashtom hijiri (daure Ilkhani)”, shafi.50.
  42. ↑ Kazemi, “Sairu tahawwuli kitabat kur'an ta sadde hashtom hijiri (daure Ilkhani)”, shafi.50.
  43. ↑ Kazemi, “Sairu tahawwuli kitabat kur'an ta sadde hashtom hijiri (daure Ilkhani)”, shafi.50.
  44. ↑ Kazemi, “Sairu tahawwuli kitabat kur'an ta sadde hashtom hijiri (daure Ilkhani)”, shafi.50.
  45. ↑ Haj Seyyed Jaɓadi, “Saire Kitabat ƙur’an”, shafi na 23.
  46. ↑ Kazemi, “Sairu tahawwuli kitabat kur'an ta sadde hashtom hijiri (daure Ilkhani)”, shafi.47.
  47. ↑ Kazemi, “Saire tahawwuli kitabat kur'an da sadde hashtom hijiri. (daure Ilkhani)”, shafi na 52..
  48. ↑ Kazemi, “Saire tahawwuli kitabat kur'an da sadde hashtom hijiri. (daure Ilkhani)”, shafi na 47.
  49. ↑ Kazemi, “Saire tahawwuli kitabat kur'an da sadde hashtom hijiri. (daure Ilkhani)”, shafi na 57.
  50. ↑ Guruhi az nawisandegane, nameh daneshhuran nasiri, Dar Al Alam da Dar Al Fikr, juzu'i na 5, shafi na 73-74.
  51. ↑ Kazemi, “Sairi tahawwuli kitabat kur'an ta sadde hashtom hijiri. (daureh Ilkhani)”, shafi.50.
  52. ↑ Haj Seyyed Jaɓadi, “Saire Kitabat ƙur’an”, shafi na 23.
  53. ↑ Haj Seyyed Jawadi, “Saire Kitabat ƙur’an”, shafi na 54.
  54. ↑ Abbaszadeh, da Mandali, "nakshe hakiman taimuri dar tahawwul khushinawisi islami, shafi na 126.
  55. ↑ Haj Seyyed Jaɓadi, "Saire Kitabat ƙur'an", shafi na 23-24.
  56. ↑ Shirazi, da Sahragerd, "Saire tahawwul khuɗuɗ ƙur'ani dar jahane islami", shafi na 62-63.
  57. ↑ Shirazi, da Sahragerd, "Saire tahawwul khuɗuɗ ƙur'ani dar jahane islami", shafi na 56
  58. ↑ Haj Seyyed Jaɓadi, “Saire Kitabat ƙur’an”, shafi na 23.
  59. ↑ Haj Seyyed Jaɓadi, “Saire Kitabat ƙur’an”, shafi na 24.
  60. ↑ Shirazi, da Sahragerd, "Saire tahawwuli khuɗuɗ kur'ani dar jahane islam", shafi na 64.
  61. ↑ Haj Seyyed Jaɓadi, “Saire Kitabat ƙur’an”, shafi na 24.
  62. ↑ Shirazi, da Sahragerd, "Saire tahawwuli khuɗuɗ kur'ani dar jahane islam", shafi na 64.
  63. ↑ Najarpour Jabari, " Mafahim Tazhibhaye kur'an i dar asre safawi", shafi na 35.
  64. ↑ Kazemi, “Saire tahawwuli kitabat kur'an ta sade hashtom hijiri. (daure Ilkhani)”, shafi na 52.
  65. ↑ Barzin, "Negahi be tarikhceh tazhib kur'an", shafi na 36.
  66. ↑ Barzin, "Negahi be tarikhceh tazhib kur'an", shafi na 36.
  67. ↑ Barzin, "Negahi be tarikhceh tazhib kur'an", shafi na 36.
  68. ↑ Barzin, "Negahi be tarikhceh tazhib kur'an", shafi na 36.
  69. ↑ Shaistafar, "Kitabat tazhib kur'anhaye Taimuri dar majmu'ehaye dakil wa kharij", shafi 100.
  70. ↑ Mazangi, Ismailpour, "Kitabat wa kutabbanegari dar khushnawisi islam", shafi na 12.
  71. ↑ Mazangi, Ismailpour, "Kitabat wa kutabbanegari dar khushnawisi islam", shafi na 14.
  72. ↑ Hosseini, wa Taɓousi, "JTahawwul hoanre kutaibanegari asre safawi ba tawajjuhe beh kutaibahaye safawi majmu'eh haram muɗahhar Ima Rida (a.s)", shafi na 60.
  73. ↑ Talebpour, wa Yazdani, "Mutale'aeh taɗbiƙi jildahaye cermi kur'an kareem dar daure taimuri ba jildahaye cermi kur'an dar daure mamluki masar", shafi na 5.
  74. ↑ Hashemi, “Honare Jildesazi”, shafi na 313
  75. ↑ Atighi, “Jildesazi ƙur’an dar Iran”, shafi na 92.
  76. ↑ Atighi, “Jildesazi ƙur’an dar Iran”, shafi na 92.
  77. ↑ Talebpour, wa Yazdani, "Mutale'aeh taɗbiƙi jildahaye cermi kur'an kareem dar daure taimuri ba jildahaye cermi kur'an dar daure mamluki masar", shafi na 12
  78. ↑ Atighi, “Jildesazi ƙur’an dar Iran”, shafi na 92
  79. ↑ Marafet, Tamhid, 1415 Hijira, juzu'i na 1, shafi.405.
  80. ↑ Marafet, Tamhid, 1415 Hijira, juzu'i na 1, shafi.405.
  81. ↑ Marafet, Tamhid, 1415 Hijira, juzu'i na 1, shafi.405.
  82. ↑ Marafet, Tamhid, 1415 Hijira, juzu'i na 1, shafi.406.
  83. ↑ Marafet, Tamhid, 1415 Hijira, juzu'i na 1, shafi.406.
  84. ↑ Marafet, Tamhid, 1415 Hijira, juzu'i na 1, shafi.406.

Nassoshi

K* Barzin, Parɓin, " Negahi beh tarikhceh tazhib kur'an", a cikin Mujallar Art and People, No. 49, Nuwamba 1345.

ur'an Kareem

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