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Tarjamar Kur'ani

Daga wikishia

Tarjamar ƙur'ani (Larabci: ترجمة القرآن) shi ne tsarin canja harshen Alƙur'ani zuwa wasu harsuna. Tarjama tana da alaƙa da ilimomin Kur'ani kuma tana da sasanni da suka samo tushe daga hukunce-hukuncen shari'a da aƙidar Musulunci. Wasu sun ce ya halatta a tarjama kur'ani bisa dogaro kan wasu abubuwa da suka faru a farkon Musulunci, da wajabcin isar da saƙon kur'ani. Wasu kuma sun yi adawa da tarjama ƙur'ani, inda suka kafa hujja da dalilai da dama, wadanda suka haɗa da mu'ujizar iya bayani ta ƙur'ani da fifitar harshen Larabci a kan sauran harsuna.

Hoto na ɗaya daga cikin tarjamar Alƙur'ani mai tsarki da aka yi da harshen Farisanci a zamanin mulkin Taimuriyawa

An ce tarihin tarjamar ƙur'ani ta samo asali ne tun farkon Musulunci, kamar wasiƙun da Manzon Allah (S.A.W) ya aikewa shugabannin wasu ƙasashe da gwamnatoci. Tarjama ta farko ta kasance tarjamar da Turawa malaman kiristoci suka yi, domin gano matsalolin da ke cikin Alƙur'ani.

Akwai nau'ukan tarjamar ƙur'ani daban-daban, daga ciki akwai tarjamar kalma da kalm, da tarjama mai ƴanci, da tarjamar tafsiri. Saboda haka akwai tarjamomin ƙur'ani mabambanta, wasu suna ganin wannan bambanci ya samo asali ne daga dalilai da yawa, kamar bambancin fiƙihu da aƙida da ƙarfin Larabcin masu tarjama.

Mas'alar Tarjamar Ƙur'ani

Tarjamar ƙur'ani tana nufin fassara shi zuwa wasu harsuna.[1] Batun tafsirin ƙur'ani batu ne da ya haifar da ce-ce-kuce a tsakanin malaman musulmi da malaman fiƙihu, sau da yawa ana keɓe fasali na masamman a cikin litattafai na Ulumul ƙur'an domin bincike da tattaunawa kan wannan lamari na tarjama.[2] Musulmai sun yi imani da cewa Allah ne ya saukar da kalmomi da ma'anonin ƙur'ani a cikin harshen Larabci.[3] Wasu kuma suna cewa harshan Larabci shi ne harshan da ya dace wajan yin amfani da shi domin naƙalin ma'anonin wahayi sakamakon tsarki da yake tare da zatinsa. Saɓanin wannan ra'ayin akwai ra'ayin da ya ke ganin cewa, amfani da Majaz (Ma'ana ta wucin gadi) a ƙur'ani ya faro ne sakamakon ƙunci da gazawar da harshan yake da shi ne.[4] Tattauna kan wasu matsaloli kamar I'ijazul ƙur'an da cewa ƙur'ani ƙirƙiraran abu ne ko dawwamamme ne kamar zatin Allah, wannan shi ne dalilin da ya kai ga tattauna matsalar tarjamar ƙur'ani.[5]

Nau'aukan Tarjama

Masu bincike a Ulumul ƙur'an sun ambaci nau'ukan tarjamar ƙur'ani daban-daban, daga cikinsu akwai Tarjama Taɗbiƙiyya da Tarjama Tafsiriyya, da Tarjamar kalma-kalma, da Tarjama Hurra(Tarjamar Ma'ana)da Tarjamar Manzuma.[6] • Tarjama Taɗbiƙiyya: Ita wannan tarjama tana dacewa da matani na ƙur'ani shin ta fuskar ma'ana ne ko ta fuskar yawa. • Tarjama ta kalma da kalma: Wannan tarjama tana nufin canja kalma da gininta na harshe zuwa wata kalma wace ta yi kusa da ita a ma'an cikin harshan Larabci, wannan duk yana faruwa ne sakamakon ƙoƙarin tarjama kalmar farko. Bisa abin da wasu masu tarjama suka ce, wannan tarjamar ta fita daga cikin ma'anar tarjma ta Isɗilahi, sai dai a lissafa ta cikin ƙamus na kalmomin ƙur'ani.[7] • Tarjama mai ƴanci (Tarjamar ma'ana): A irin wannan tarjamar mai tarjma zai ɗauko ma'anar abin da yake tarjamawa zuwa ga harshan da yake tarjama da shi, a irin wannan tarjamar mai tarjama ba ya killace kanshi da kalmomi da jumloli na abin da yake tarjamawa ba, wannan tarjamar irin ta ce Muhammad Hadi Ma'arifat yake kira da tarjamar ma'ana, yana ganin cewa aikin mai tarjama shi ne isar da ma'ana ga mai karatu ta fuska mafi dacewa da bayanin da ya sawwaƙa.[8] • Tarjama ta tafsiri: wannan tarjama ce ta kalmomi tare shigar da wasu bayanai da sharhi. • Tarjamar cikin salon waƙe: A wannan tarjamar mai tarjama zai ciro ma'anar ayoyi zuwa harshan da yake tarjama da shi, amma a cikin baituka na waƙa, wato a yanayi irin na waƙa.[9]

Masu Hamayya Da Masu Goyan Bayan Tarjama

Tarjamar ƙur'ani tana da masu goyan baya kuma tana da waɗanda suke ganin ba ta dace ba, an ce yin hamayya da yin tarjama ya fara sosai ne tin daga lokacin Musɗafa Kamal Ataturk shugaban ƙasar Jamhuriyyar Turkiya a tsakanin shekara ta 1923 zuwa 1938m,wanda ya yi umarni da canza ƙur'ani na asali da tarjamar harshan Turkanci.[10] Muhammad Rashid Rida mai fassarar Alƙur'ani ɗan ƙasar Masar ya kawo dalilai guda goma shabiyar na rashin halaccin yin tarjama.[11] Anan ga wasu dalilan masu goyan bayan tarjama da dalian masu hamayya da ita:

Dalian Masu Goyan baya

• Aika wasiƙu da Annabi (S.AW)ya yi zuwa ga shugabannin wasu gwamnatoci.[12] • Salmanul Farisi ya tarjama wani sashi na Alƙur'ani[13] • Abdullahi Bin Mas'ud ya yi imani da hallacin canza kalmomi na ƙur'ani.[14] • Hasanul Basari ya tarjama ƙur'ani da harshan Farisanci ga masu sauraranshi.[15] • Kur'ani an saukar da shi ne ga dukkan mutanan duniya da kuma larurar isar da shi ga dukkan mutane, wannan ma dalili ne na hallacin tarjama shi.[16]

Dalilan Masu Hamayya Da Tarjama Kur'ani

• Rashin lsar da mu'ujizar ƙur'ani ta fuskacin iya bayani a yayin tarjama zuwa wani harshe.[17] • Rashin ingancin tarjama; saboda fifikon harshan Larabci kan sauran harsuna.[18] • Ba zai yi wu ba a fahimci ƙur'ani a wajan gurin da babu al'adu irin na Larabawa.[19] • Ba zai yi wu a fahimci ƙur'ani ba a wajan tinani da ƙwaƙwalwa irin ta Balarabe.[20] • Akwai wasu ɓoyayyun sirrika na larabcin da ƙur'ani ya yi amfani da su.[21] • Rashin wasu kalmomi a yaran da ba Larabci ba waɗanda suka yi daidai da wasu daga cikin kalmomin Larabci.[22] Wasu sun yi imani cewa tarjama ba ta inganta har sai an isar da ma'ana ta asali da ma'anar ta reshe ce ga jumlar da ake son tarjamawa, misali idan a cikin jamla akwai ta'akidi (Ƙarfaa magana) ko hasar (Killace magana) to dole ne ga mai tarjama ya isar da waɗannan ma'anoni.[23]

Tarihin Tarjama

Malaman tarihi sun ce tarjama ta samo asali ne tin daga farkon Muslunci sakamakon larurar isar addini zuwa ga waɗanda ba Larabawa ba,[24] suna kawo abubuwa guda uku wanɗada suke nuna hakan: • Aikewa da wasiƙu da Annabi (S.A.W) ya yi zuwa ga shugabanin ƙasashe, waɗanda suke ɗauke ayoyin ƙur'ani mai girma.[25] • Tarjamar wani sashe na ƙur'ani da Salmanu Farisi ya yi.[26] • Tarjama wasu sashe daga suratul Maryam zuwa harshan Habasha da Jafar Bin Abi Ɗalib ya yi.[27] Tarjamar ƙur'ani an farata ne da harshan yankin turawa ta hanyar wasu malaman majami'a. Inda suka tarjama wasu jumloli na ƙur'ani, domin neman aibu da naƙasun ƙur'ani a lokacin da suke binciken aƙida.[28] An yi tarjama ƙur'ani ta farko da harshan Latin a ƙarni na shida hijira (dai-dai da ƙarni na 12 miladiyya.[29] An tarjama ƙur'ani zuwa harsuna da yawa, daga cikin harsunan Afrikan da aka tarjama ƙur'ani da su (Sawahili da Hausa) da harsuna ƙasashan turawa, da harsuna yankin ƙaramin nahiyar Indiya (Urdu da Bingal), da Turkiyya (Harshan Isɗanbuli da yaran Azari) kazalika an tarjama ƙur'ani zuwa yaran ƙasar Sin da Japan.Rahmati, [30]

Sabubban Da Suka Jawo Bambantuwar Tarjama

Wasu masu bincike a Ulumul ƙur'an sun zayyano wasu dalilai da suka sa tarjama ta bambanta ga wasu daga ciki[31] • Fiƙihu: saboda akwai mabambantan mahanga a fiƙihu tsakanin Shi'a da Ahlus-Sunna masamman a ayoyi na Ahkam. • Mufradat (Kalmomi): Saɓani wajan zaɓar kalmomi a yayin tarjama. • Tsarin ilimin Nahwu; masamman tsari mai siffantawa da jinginawa ko kuma siffantawa da jinginawa a tare, waɗanan abubuwa babu daidai da su sau da yawa a yaran da ake yin tarjama da shi. • Jumloli da Hai'a; wannan matsalar masamma a jumla mai wahala wace ta ƙunshi jumloli da yawa. • Gajartawa da gogewa; goge kalmomi kamar suna ko fi'ili ko harafi saboda gajarta ya yawaita a cikin ayoyi. • Makomar da Miri; rashin gane inda Damiri zai koma a wasu ayoyi shima dalili ne na samun saɓani a tarjama. • Mahanga ta aƙida; bambanci na aƙida wajan tafsiri, kamar mas'alar Jabru (Tilashi) da ganin Allah da imani da cewa annabawa da imamai ba sa aikata zunubi.

Tarjmar Ta Gayyar Mutane

An tattauna matsalar tarjama a guraran taro na ilimi a farkon ƙarni na 14 hijira, sakamakon wata tarjama ta ƙur'ani ta Muhammad Ali Allahuri da turanci wannan tajama ta ci gaba har zuwan ƙarni.[32] a shekara ta 1355 hijira, Muhammad Musɗafa Almaragi shugaban jami'ar Al-Azhar na wancan lokaci ya ba da shawara ga shugaban Misra da cewa su samar da wasu adadin jama'a wanda za su tarjama ƙur'ani da yaran Ingilihsi[33] Haka kuma a Iran wasu suna ganin akwai buƙatar samar da tarjama ta ƙur'ani da yaran Farisanci ta hanya gungun mutane masu bincike a fannin da ya shafi Ulumul ƙur'an da malaman addini, tarjamar da gwamnati za ta goyi bayan ta.[34]

Hukuncin Shari'a Kan Karanta Tarjama A Matsayin Karatun Sallah

Malaman fiƙihun Shi'a sun yi ittifaƙi kan rashin halaccin karanta tarjama a Sallah.[35] kazalika malaman fiƙihu na Shafi'iyya da Hanbaliyya da Malikiyya su ma sun yi ittafaƙi.[36] sai dai cewa Abu Hanifa ya saɓa kan hakan.[37] A mahangarshi yaran Alƙur'ani ba shi da wani girma na masamman, idan muka lura da aya ta 196 suratul Shu'ara za mu ga cewa abin da ƙur'ani yake ɗauke da shi akwai shi a cikin litattafan da ubangiji ya saukar kafin ƙur'ani cikin harsuna daban-daban, sakamakon haka idan aka tarjama ƙur'ani, zai zamo wannan ƙur'ani shi ne cikin yaran da aka tarjama da kanshi.[38]

Bayanin kula

  1. ↑ Al-Zabidi, Taj al-Arus, juzu'i. 31, shafi. 227.
  2. ↑ Hashemi, Tarjamatu Qur'ani (Mabahisu Nazari)", shafi. 77.
  3. ↑ Izutsu, Khoda Wa Isnan Dar Qur'an, 1361, shafi na 193–198.
  4. ↑ Hashemi, Tarjamatu Qur'ani (Mabahisu Nazari)", shafi. 77.
  5. ↑ Al-Baghdadi, Alfarƙu Bainal Feraƙ, shafi. 132.
  6. ↑ Mohammad Hadi Marafah, al-Tafsir Wa al-Mufassirun Fi Thawbihi al-Qashib, juzu'i. 1, shafi. 104.
  7. ↑ Koosha, Tarjamtu Qur'an, shafi. 425.
  8. ↑ Mohammad Hadi Marafah, al-Tafsir Wa al-Mufassirun Fi Thawbihi al-Qashib, juzu'i. 1, shafi. 105.
  9. ↑ Koosha, Tarjamtu Qur'an, shafi. 425.
  10. ↑ Rashid Reza, Tafsirul Kur'an al-Hakim, 1366 Hijira, juzu'i na 9, shafi na 357-363.
  11. ↑ Dangane da littafin "Tarjamatul Alqur'anil Wa Ma fiha Min Mafasid wa Manafat al-Islam", na Mohammad Rashid Reza, Al-Manar Publishing House a Masar, 1344H.
  12. ↑ Reference: Ibn Qadamah, Al-Mughni, juzu'i. 1, sashe na 2, shafi. 15; Hamidullah, Wasa'iƙus Siyasiyya, 1407H, shafi. 100, 109-110, 135-136, 140.
  13. ↑ Al-Sarakhsi, Kitab al-Mabusut, 1406 AH, juzu'i. 1, shafi. 37.
  14. ↑ Al-Fakhr Al-Razi, Al-Tafsir Al-Kabeer, juzu'i. 1, shafi. 213.
  15. ↑ Mohammadi Malayeri, Tarikh Wa Farhange Iran, 1993, juzu'i. 1, shafi na 26-27.
  16. ↑ Al-Meibdi, Kashf al-Asrar, 1371, juzu'i. 5, shafi. 226.
  17. ↑ Al-Zarqani, Manahel al-Irfan, 1412 AH, juzu'i. 2, shafi na 40-41.
  18. ↑ Al-Jahiz, Kitab Al-Haiwan, 1385 AH, juzu'i. 1, shafi na 75-78.
  19. ↑ Al-Ghazali, Iljam al-Awam, 1406H, shafi na 64-66.
  20. ↑ Annarah, Hadath al-Ahdas FIl Islam, shafi na 62-65.
  21. ↑ Bahadurzadeh, Tarjameh Faziri Qur’an Ka,ree, shafi. 61.
  22. ↑ Bahadurzadeh, Tarjameh Faziri Qur’an Ka,ree, shafi. 61.
  23. ↑ Al-Shatabi, Al-Muwafaƙat, 1411 AH, juzu'i. 1, shafi na 51-52.
  24. ↑ Paketchi, Tarjameh Shinasi Qur'an Kareem, 2013, shafi. 17.
  25. ↑ Ibn Qudamah, Al-Mughni, juzu'i. 1, sashe na 2, shafi. 15; Hamidullah, Wasa'iƙus Siyasiyya, 1407H, shafi. 100, 109-110, 135-136, 140.
  26. ↑ Al-Sarakhsi, Kitab al-Mabusut, 1406 AH, juzu'i. 1, shafi. 37.
  27. ↑ Mohammad Abu Shaishe,Barrasi Fatawaye Rashid Reza, 1382, juzu'i. 14, shafi. 81.
  28. ↑ Rahmati, Tarjamatu Qur'an (Be Zabanhaye Digar)", shafi. 84.
  29. ↑ Rahmati, Tarjamatu Qur'an (Be Zabanhaye Digar)", shafi. 84.
  30. ↑ Tarjamatu Qur'an (Be Zabanhaye Digar)", shafi. 84-95
  31. ↑ Azimpour Moghadam, Tarjamatu Qur’an Wa Awamil Ikhtilaf An, shafi na 49–61.
  32. ↑ Al-Shatar, Al-Kaulus al-Sadid Fi Hukmi Tarjamatil Al-Quranil Majid, 1355H, shafi na 35-36.
  33. ↑ Mahanna,Dirasatu Haula Tarjamati,l Qur'anil Kareem, shafi na 47-54.
  34. ↑ Mujahideen, Negahi Beh Barkhi Tarjemahaye Qur'an Kareem, shafi. 163.
  35. ↑ Duba: Al-Tusi, Kitab al-Khelaf, 1407 AH, juzu'i. 1, shafi na 343-346; Al-Muhaqqiq al-Karki, Jame al-Maqasid, 1408 AH, juzu'i. 2, shafi. 246.
  36. ↑ Abu Ishaq Al-Shirazi, al-Muhazzab, 1379 AH, juzu'i na 1, shafi na 80.
  37. ↑ Al-Siyuti, Al-ItqanFi Ulumi Kur'an, 1967, juzu'i. 1, shafi. 377.
  38. ↑ Al-Morghinani, Al-Hidaya fi Sharh Bidaya al-Mubtadi, juzu'i. 1, shafi. 47.

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