Ulum Kur'an

Daga wikishia

Ulumu kur'an (Larabci: علوم القران) wasu adadini ilimomi ne da suke da alaƙa da kur'ani domin sanin haƙiƙaninsa, sauye-sauye na tarihi, maginai da tushen tafsiri da muɗala'a da nazarai da aka yi game da kur'an. Tabbatar da kasancewarsa wahayi, asalin mataninsa da kuma ba da kariya gare shi a gaban shubuhohi, suna daga cikin muhimman dalilai samuwar wannan ilimi, ulum kur'an (Ilimomin Kur'ani) yana da bambanci da ma'arif kur'an (Ilimin tafsiri) kuma yana gaba da shi.

Fara bahasi da nazari kan ilimin kur'ani yana komawa ne ga ba'arin ayoyin kur'ani da hadisan Annabi (S.A.W) da Imamai (A.S). Mus'haf Tafsir Imam Ali (A.S) ya kasance farkon rubutu da aka fara yi game da ba'arin mas'alolin ilimin kur'ani, tarihin sauye-sauye cikin ilimin kur'ani, wannan yunƙuri ya tsallake marhaloli da ya fara rubutun ɗaiɗaiku a ƙarni na farko-farko da na biyu da kuma rubuta shi a hukumance a ƙarni na uku da na huɗu, tantancewa tabbatar da faɗaɗuwa kuma ya kasance a ƙarni na takwas zuwa goma.

Bunƙasa da haɓɓaƙuwar tunanin shi'a a cikin ulum kur'ani tare da bahasosin manya-manyan malamai misalin Sayyid Murtada, Shaik Saduƙ, Shaik Mufid da Fadlu Ɗan Hassan Ɗabarsi ya fara ne daga ƙarni na biyar zuwa na bakwai hijira ƙamari. Bahasosi da maudu'ai asalin ilimin kur'ani su ne kamar haka: saukar kur'ani, asbabul nuzul, ƙira'o'i guda bakwai, falalolin surori, tajwidi, muhkam da mutashabihu, nasikh da mansukh, i'ijazin kur'ani, jerantuwar sauka surori, tattara kur'ani, makkiya da madaniyya, tarihin kur'ani, rashin jirkituwar kur'ani da huruful muƙaɗɗa'a.

Muhimmanci

Muhammad Hadi Marifat, mai nazari kan ilimin kur'ani, yana ganin wannan ilimi na ulum kur'ani ya gabaci muɗala'a cikin nassoshin ayoyin kur'ani, ma'ana ya gabaci ilimin tafsiri;[1] saboda shi ulul kur'an wasu adadin ilimi ne na sharar fage waɗanda fahimtar abin da yake cikin kur'ani da kuma tabbatar da kasancewarsa wahayi ya dogara ne da sanin ulul kur'an.[2] a cewar Muhammad Ali Kusha, mai tarjama kuma mai nazari kan kur'ani a wannan zaman, yana ganin bahasi game da kur'ani da sanin mas'alolinsa ya fara ne tun daga farkon muslunci, manya-manyan malamai sun yi munaƙasha da bahasi kan wannan ilimi.[3]

An yi bayanin dalilai game da muhimmancin ilimin kur'ani daga jumlarsu: tabbatar da kasancewar kur'ani wahayi, tabbatar da asalin matanin kur'ani da kore jirkituwarsa a tsawon tarihi, gudummawa ta tushe cikin tafsiri da fahimtar kur'ani da kuma tanadi domin bada kariya ga kur'ani gaban shubuhohi.[4] alaƙa da dangantaka da kuma tarayya da juna na ba'arin bahasosin ilimin kur'ani tare da sauran ilimin muslunci misalin tarihi, sira, hadisi, adabi, kalam, tafsiri, fiƙihu da usulul fiƙhi suna daga sauran dalilai kan muhimmancin bahasi game da ilimin kur'ani.[5]

Sanin Ma'ana

Ulum kur'ani wani isɗilahi ne game da mas'aloli da suke da alaƙa da sanin kur'ani da mabambantan sasanninsa.[6] ya kuma tattaro bahasosi misalin wahayi da saukar kur'ani, jearntuwar surori da ayoyi, asbabul nuzul, marubuta wahayi, haɗe mus'hafofi bai ɗaya, tattara kur'ani, rubuta kur'ani, ɓullar ƙira'o'i da tushen saɓanin da aka samu a cikinsu, rashin jirkita, i'ijazi, tafsiri, nasikh da mansukh, muhkam da mutashabihu da kuma tunkuɗe shubuhohi daga kur'ani.[7] tare da haka wasu na ganin cewa ilimomin kur'ani ba su taƙaitu da wasu keɓantattun batutuwa da maudu'ai ba,, maudu'an ilimomin kur'ani suna faɗaɗuwa sakamakon tasirantuwa da dalilai daban-daban da kuma sababbin tambayoyi da suke bijirowa.[8]

Bambancinsa Da Sauran Ilomomi Masu Alaƙa Da Kur'ani

Ilimomi da suka da alaƙa da kur'ani sun kasu gida biyu: 1.Ilimomin cikin kur'ani, misalin aƙidu, akhlaƙ da hukunce-hukunce[9] wanda tafsirul maudu'i ya samu daga gare su,[10] 2.ilimomi na sharar fage, misalin nahawu, sarfu, manɗiƙ da balaga da ake amfani da su domin fahimtar kur'ani.[11] 3. Ilimomin kur'ani (Ulum kur'an).[12]

Farkon Fara ɓullar Mas'alolin Ulum Kur'an

Bijiro da bahasosi a dunƙule game da kur'ani ana ganin sun fara ne lokaci guda tare da saukar kur'ani, a cewar Muhammad Ali Mahadawirad daga masu nazari kan kur'ani, ayoyin da suke kore jirkitar kur'ani, ayoyi game da saukar kur'ani, ayoyi da suke da alaƙa da muhkam da mutashabihu da kuma nasikh da mansukh suna cikin jumlar bahasosi da a cikin kur'ani aka bijiro da bahasinsu.[13]

Haka nan an ce ulum kur'an bashi da bambanci da sauran ilimomin muslunci, ƙari kan kasancewarsa cikin kur'ani, ya kasance cikin zirin shakalin hadisi.[14] cikin wannan batu an yi ishara zuwa ga hadisan Annabi (S.A.W) da hadisan Ahlul-baiti (A.S) game da batutuwa misalin falalolin kur'ani, saukar kur'ani kan haruffa guda bakwai da kuma ma'abota ƙira'o'i da suka kasance cikin bahasin kur'ani.[15]

Ib Nadim yana ganin Mus'haf Tafsiri Imam Ali (A.S) matsayin farkon littafin tafsirin kur'ani da aka rubuta da ya ƙunshi ba'arin bahasosin ilimomin kur'ani.[16] malamai suna cewa cikin wannan littafi an bijiro da magana da bahasi kan mas'aloli misalin nasikh da mansukh, muhkam da mutashabihu da asbabul nuzul.[17]

Sauye-Sauye

A cewar Muhammad Hadi Marifat, ulum kur'an ilimi ne da ya tsallake marhaloli daban-daban tare da haɓɓaka da bunƙasa:[18]

Rubutun Ɗaiɗaiku (monograph)

Ƙarni na farko da na biyu su ne na farko-farkon ƙarnoni da aka fara rubutu kan ulum kur'an[19] mafi muhammancin litattafai da aka rubuta a wannan lokaci shi ne Kitabu Fil Al-ƙira'a wanda Yahaya ɗan Ya'amur almajirin Abu Aswad Du'ali ya rubuta, Kitabu Adadi Aye Kur'ani, talifin Abul Hassan Basari, Kitabu Garib Al-kur'an, na Aban Ɗan Taglib almajirin Imam Sajjad (A.S) da Kitabu Al-ayat Al-mutashabihat , na Muƙatilu ɗan Sulaiman.[[20]

Fara Rubuta Ulum Kur'an A Hukumance

Bayyanar ulum kur'an a hukumance ya fara ne daga ƙarni na uku da na huɗu wanda ya dace da lokacin bunƙasa mas'alolin adabi da bahasosin ilimin kalam game da kur'ani.[21] ɗaiɗaikun mutane misalin Yahaya Ɗan Ziyad Farra, Ibn Ƙutaiba, Hassan ɗan Ali Faddal daga sahabban Imam Rida (A.S), Umar ɗan Bahar wanda ya shahara da Jahiz, Ahmad Ɗan Musa Ɗan Mujahid (Shaikul ƙurra'i Bagdad) suna daga jumlar ɗaiɗaikun mutane da suka shahara a fagen ulum kur'ania cikin ƙarni na uku da na huɗu.[22]

A rahotan da Subhi Salihu ya kawo, farkon rubutu da aka yi game da ulum kur'an da ma'anar da ta yaɗu a wannan zamani ya kasance a ƙarni na uku hijira ƙamari, kuma shi ne littafin Al-hawi Fi Ulum Al-kur'an na Muhammad Khalaf ɗan Al-marzuban[23] haka kuma littafin Aja'ibu Ulumil Al-kur'an, talifin Abubakar Muhammad Ɗan Ƙasim ɗan Bashar Anbari (Wafati: 328. h. ƙ) an fara daga ƙarni huɗu ƙamari.[24] a cewar masu nazari, littafin Aja'ibu Ulumil Al-kur'a, shi ne farkon littafi da ya fara bahasi kan ba'ari daga maudu'an ulum kur'ani cikin ma'anarsa ta asali misalin falalolin kur'ani da saukarsa kan haruffa bakwai da batun rubuta mus'hafofi, adadin ayoyi da kalmomi.[25]

A wannan daurar zamani, an yi munaƙasha daban-daban kan haƙiƙanin kur'ani da shubuhohi na ilimin kalam kan kur'ani. Bugu da ƙari wannan daura ta kasance zamani ɗaya tare da faɗaɗuwar fikrori da tunanin mu'utazilanci game da kur'ani da shaharar ƙira'o'i guda bakwai.[26]

Dalilin Samuwar Ulum Kur'an

A cewar Ahmad Paktaci, mai nazari game da ulum kur'an, wannan ilimi ya bayyana ne sannu-sannu daki-daki har zuwa lokacin malaman ilimomin muslunci daban-daban suka fara rubuta tafsirai cikin mabambantan tsare-tsare na ilimin kalam, fiƙihu da falsafa, waɗanda aka rubuta wannan tafsirai domin su sun kasance malaman ko wane ɗaya daga cikin waɗannan fannonin ilimomin, malaman ulum kur'ani sun yi bakin ƙoƙarinsu cikin samar da yare da aka yi tarayya cikinsa cikin mabambantan tafsirai, domin sanya dukkanin tafsiran kur'ani su zama bai ɗaya da kowa da kowa zai iya fahimtarsu.[27]

Hawa Ƙololuwa

Bunƙasar bahasosin adabi da tunanin shi'anci cikin bahasin kur'ani yana da alaƙa da ƙarni na biyar zuw ana bakwai shahararrun malamai misalin Sayyid Murtada, Shaik Saduƙ, Shaik Mufid, Sayyid Radiyu, Ƙuɗubud-dini Rawandi, Fadlu Ɗan Hassan Ɗabarsi da Sayyid Ibn Ɗawus sun yi bahasi kan ulum kur'an a wannan daurorin zamani.[28] tasirin bahasosin ulum kur'ani cikin muƙaddimon tafsirai ya fara ne daga wannan daurori; tafsirai misalin Majma'ul Al-bayan, At-tibyan, Tafsirul As-safi, Ala'ur-Rahman da Al-bayan.[29]

Ƙarfafawa Tare da Bunƙasa

Ana la'akari da ƙarni na bakwai zuwa na goma matsayin daurar ƙarfafuwa da haɓɓakuwar ulum kur'an tare da gabatar da shi matsayin wani ilimi da ya tattaro komai.[30] an yi rubuce-rubuce a wannan zamani misalin littafin Al-burhan Fi Ulum Al-kur'an, talifin Muhammad ɗan Abdullahi Zarkashi da littafin Al-itƙan Fi Ulum Kur'an na Jalalud-dini Suyuɗi.[31]

Koma Baya

ƙarni na sha ɗaya zuwa na sha biyu sakamakon mamayar rubuce-rubucen Suyuɗi ana kiran wannan daurar zamani da daurar koma baya da ci baya cikin ulum kur'an. Cikin wannan daurar zamani ne aka fara samun ɓullar yaɗuwa rubuta fihirisa da bincike kan ma'anoni kalmomin kur'ani. Bugu da sakamakon bunƙasar makarantar ahlul-hadis (Akhbariyawa) an rubuta ba'arin muhimman rubuce-rubuce na kur'ani cikin litattafan riwaya, daga jumlarsu za a iya ishara da littafin Biharul Al-anwar wanda ya kasance littafi mafi fayyacewa cikin fihirisar maudu'i na ayoyin kur'ani.[32]

Ƙara Faɗaɗuwa

ƙarnoni na sha huɗu da sha biyar sun kasance daurar zamani da ulum kur'an ya ƙara samun bunƙasa da faɗaɗuwa. Cikin wannan daurar zamani an fara da ɓullar rubutun littafin Fasalul Al-khiɗab Fi Tahrifi Kitabi Rabbil Al-arbab da Muhaddis Nuri ya wallafa shi game da tahrifi da jirkitar kur'ani wannan littafin nasa ya fuskanci nuna raddi kala-kala da nuna rashin amincewa da shi. a wannan zamani an ɗan samu canji kaɗan cikin adadi da kaifiyya a ulum kur'an an samar da muhimman rubuce-rubuce misalin At-tamhid Fi Ulumi Al-kur'an, talifin Muhammad Hadi Marifat, wannan littafi ya bada amsoshi kan shubuhohi da aka bijiro da su kan kur'ani da kuma ɓullar Turawa masana gabas ta tsakiya misalin Ignats Goldziher, Theodore Noldeke, Arthur Jeffrey, Toshihiko Izutsu da ma'abota sabon tunani da masu buɗaɗɗen tunanin addini misalin Muhammad Arkun, Nasar Hamid Abu Zaidu da sauransu... duka sun kutsa cikin bahasi kan ulum kur'ani da hususiyoyinsa.[33]

Maudu'ai

Bahasosi da maudu'ai na asali da suke magana kan ulum kur'an da ko wane guda daga cikinsu ana kiransa da ilimi su ne kamar haka: wahayi, nuzul kur'an, asbabul nuzul, ƙira'o'i guda bakwai, falalolin kur'ani, tajwidi, muhkam da mutashabihu, nasikh da mansukh, ijazin kur'ani, da jerantuwar surori, tattara kur'ani, makkiya da madaniyya, tarihin kur'ani, rashin jirkitar kur'ani da huruful muƙaɗɗi'a.

Wahayi

Tushen ƙasida: Wahayi

Wahayi ma'ana alaƙar Annabawa tare da Alamul gaibu (Duniyar ɓoye) domin karɓo saƙon Allah.[34] a cewar malaman tafsiri, wahayi zuwa ga Annabawa ya kasancewa ne ta ɗaya daga cikin hanyoyi guda uku: magana kai tsaye da Allah ba tare da tsani ba, magana da Annabawa ta wasu kafofi misalin aiko musu da mala'ika Jibrilu da kuma magana da su ta bayan hijabi.[35]

I'ijazin Kur'ani

Tushen ƙasidu: I'ijazin Kur'ani da Ayoyin Tahaddi

I'ijazin kur'ani magana ce game da wasu hususiyoyi da suka shallake tunanin mutum ta fuskacin tsarin gini, lafazi, matani da sauransu... da kuma cewa babu wani da zai iya zuwa da su in banda Allah ta'ala.[36] kur'ani yana yin ƙalubale kan masu adawa da shi.[37] ya kira su da su kawo wani matani ko nassi kwatankwacin kur'ani[38] ko wasu adadin surori[39] kai ko da sura guda ɗaya ce su zo da ita.[40]

Asbabul Nuzul

Tushen ƙasida: Asbabul Nuzul

Asbabul nuzuli ko sha'anin nuzul, magana ce game da wasu abubuwa da wasu wurare da lokuta da kansu aya ko ayoyi suka sauka.[41] bahasi kan asbabul nuzul yana taka muhimmiyar rawa cikin tafsirin ayoyin kur'ani.[42] malaman muslunci sun rubuta litattafai masu cin gashin kansu game da bahasin asbabul nuzul, ba dukkanin ayoyin kur'ani ne ba suke da asbabul nuzul, ba'arin masana kur'ani sun ƙididdige adadin ayoyi da suke tare da asbabul nuzul zuwa ayoyi 460.[43] malaman tafsiri na shi'a da ba'arin malaman tafsiri na ahlus-sunna cikin bahasinsu kan asbabul nuzul sun himmatu cikin rubutu adadin ayoyi da suka sauka kan falalolin Imam Ali (A.S) da falalolin Ahlul-baiti (A.S).[44]

Saukar Kur'ani

Tushen ƙasida: Saukar Kur'ani

Saukar kur'ani ma'ana aiko da ayoyinsa ta hanyar wahayi zuwa ga Sayyidina Muhammad (S.A.W).[45] saukar kur'ani yana da marhala guda biyu, marhala karo guda da kuma saukar da shi daki-daki, batun saukar karo ɗaya da kuma daki-daki batu ne da malaman muslunci suke da saɓani cikinsa a ulum kur'an. Masu dandaƙe bincike misalin Muhammad Hadi Marifat kaɗai sun yi imani da saukar kur'ani daki-daki;[46] amma kishiyarsu akwai ɗaiɗaikun malamai misan Allama ɗabaɗaba'i ya yi imani da nuzul dafa'i (sauka karo ɗaya) da kuma nuzul tadriji (Sauka daki-daki).[47]

Falalolin Kur'ani

Tushen ƙasida: Falalolin Surori

Falalolin surori magana ce game da wasu adadi riwayoyi ne da suke bayani game da matsayi da muƙamin surorin kur'ani da tasirin karatun waɗannan surorin a duniya da lahira.[48] mafi muhimmancin hadafin waɗannan riwayoyi da suke ɗauke da bayanin falalolin surori shi ne ƙarfafa musulmai kan karatun kur'ani da sanya lura da tadadduri cikin ma'anoninsa.[49] cikin litattafan hadisi na shi'a da ahlus-sunna, akwai riwayoyi masu tarin yawa game da falalolin karatun surori da ayoyi.[50] cikin kur'ani ma an yi ishara kan falalolin ba'arin surori.[51]

Ƙira'o'i Guda Bakwai

Tushen ƙasida: Ƙira'o'i Guda Bakwai

Ma'abota ƙira'o'i guda bakwai ko kuma ƙurra'us Saba'a, sun kasance mutane guda bakwai daga makarantan kur'ani a ƙarni na biyu bayan hijira, waɗanda yanayin karanta kalmomin kur'ani ya bambanta a tsakaninsu, waɗannan mutane sun koyi yanayin karatun kur'ani daga ba'arin tabi'ai su kuma tabi'ai sun koyo ne daga wurin sahabbai.[52] Mashhur ahlus-sunna sun yi imani kan kasancewar waɗannan ƙira'o'i matsayin ƙira'o'i mutawatirai, cikin shi'a suma ba'arin malaman fiƙihu daga cikinsu Allama Hilli da Shahidus Sani sun tafi kan ksancewar waɗannan ƙira'o'i matsayi mutawatirai, kuma ya halasta ayi amfani da ɗaya daga cikinsu cikin karatun sallah.[53]

Muhkam Da Mutashabihu

Tushen ƙasida: Muhkam Da Mutashabihu

Muhkam da mutashabihu ishara ce zuwa da rukuni biyu daga gayyar ayoyin kur'ani : muhkam suna ne na ayoyi da ma'anar ta fito ƙarara, kuma ba za a iya ɗora su kan wata ma'ana daban ba, ayoyi ne iya ɗaukar kowa ce irin shubuha. Kishiyarsu su ne mutashabihai waɗanda wasu gayyar ayoyi ne da ma'anarsu ta zahiri na iya ɗaukar fuskoki daban-daban ba kuma iya gano haƙiƙanin ma'anarsu ba.[54] wasu jama'a daga ahlus-sunna sun yi imani kan cewa babu wanda yake da ilimin ayoyi mutashabihai sai Allah shi kaɗai;[55] amma a cewa masu dandaƙe bincike misalin Muhammad Hadi Marifat, kan asasin aya ta 7 suratul alu imran, an yi bayanin yiwuwar gano ɓoyayyun ma'anonin ayoyi mutashabihai ta hannun masu zurfin ilimi da malamai na gaskiya.[56]

Nasikh Da Mansukh

Tushen ƙasida: Nasikh Da Mansukh

Nasikh da mansukh rukuni biyu na gayyar ayoyin kur'ani, ayoyi nasikh ayoyi ne da suke maye gurbin hukuncin ayoyi mansukh, tare da saukar da ayoyi nasikh zai zama aiki da hukunci ayoyi mansukh ya zo ƙarshe.[57] a ra'ayin masu nazarin kur'ani da malaman fiƙihu, nasakh (goge hukunci ko nassi) ya gudana cikin kur'ani da sunna, ana nasakh ɗin kur'ani da kur'ani ne, sunna da kur'ani, sunna da sunna da kuma sunna da kur'ani duka sun halasta kuma suna da tarihi a muslunci.[58]

Bayanin kula

  1. ↑ Marafat, Amuzesh Ulum Qur’an, 1387 AH, shafi na 10.
  2. ↑ Ma’rifat, Al-Tamhid, 1428 BC, juzu’i na 1, shafi na 21; Kosha, “Ilimin Kur’ani,” shafi na 939.
  3. ↑ Kosha, “Ulumu Kur’ani,” shafi na 939.
  4. ↑ Bagheri, “Ulum Kur’an; Chistī, Chārayyi wa Chegunagi, shafi na 50-54.
  5. ↑ Nasiri, "Falsafe Ulumi Kur'ani," shafi na 229-235.
  6. ↑ Ma’rifat, Al-Tamhid, 1428 BC, juzu’i na 1, shafi na 6.
  7. ↑ Zarqani, Manahil Al-Irfan, Dar Ihya turath Arab, juzu'i na 1, shafi na 20.
  8. ↑ Bagheri, Ulum Kur’ani; Chistī, cerāyi wa Chugunagi, shafi na 46-47.
  9. ↑ Mahdawayrad da Marifat, “Ulum Kur’an,” shafi na 84.
  10. ↑ Ma’rifat, Ulum qur’an, 1381H, shafi na 7
  11. ↑ Mahdavirad wa Marafet, "Ulum Kur'ani", shafi na 84.
  12. ↑ Mousavi Darabi, Nasus fi Ulum al-Qur'an, 1422 AH, shafi 17-9.
  13. ↑ Mahdavi Rad wa Marafat, "Ulum Kur'ani," shafi na 86-87.
  14. ↑ Nasiri, “Falsafe Ulum Kur’ani”, shafi na 226.
  15. ↑ ↑ Ibn Nadim, Al-Fahrast, 1417 AH, shafi na 45-46. ↑
  16. ↑ Ma’rifat, Al-Tamhid, 1428 BC, juzu’i na 1, shafi na 292-293; Ramyar, Tarikh qur'ani, 1369 AH, shafi na 370-371; Iazi, “Mus'haf Imam Ali (a.s)”, shafi na 167 da 177-178.
  17. ↑ Ma’rifat, Al-Tamhid, 1428 BC, juzu’i na 1, shafi na 7-8.
  18. ↑ Ma’rifat, Al-Tamhid, 1428 BC, juzu’i na 1, shafi na 7-8.
  19. ↑ Nasiri, "Falsafa Ulum Kur'ani," shafi 22 8;
  20. ↑ Ma’rifat, Al-Tamhid, 1428 BC, juzu’i na 1, shafi na 8; Mahdovard wa Marifat, “Ulum Kur’ani,” shafi na 88.
  21. ↑ Mahdavirad wa Marafat, "Ulum Kur'ani", shafi na 88.
  22. ↑ Mahdavirad wa Marafat, "Ulum Kur'ani", shafi na 89-93.
  23. ↑ Subhi Saleh, Mabahis Fi Ulum Kur'an, 2000 AD, shafi na 124.
  24. ↑ Subhi Saleh, Mabahis Fi Ulum Kur'an, 2000 AD, shafi na 122.
  25. ↑ Mahdovard wa Marafat, “Ulum Kur’ani,” shafi na 88.
  26. ↑ Mahdawayrad wa Marafat, "Ulum Kur'ani," shafi na 90-93.
  27. ↑ Baktchi, Tarikh Tafsir qur’ani, 1392 AH, shafi na 114-119.
  28. ↑ Mahdawayrad wa Marafat, "Ulum Kur'ani," shafi na 93-97.
  29. ↑ Nasiri, «  Falsafe ulum Kur’an, shafi na 224-227.
  30. ↑ Nasiri, "Falsafe Ulum Kur'ani", shafi na 228.
  31. ↑ Marfat, Tamhid, 1428 AH, juzu'i na 1, shafi na 15-16; Mahdavirad wa Marafat, "Ulum Kur'ani", shafi na 97-100.
  32. ↑ Mahdavirad wa Marafet, "Ulum Kur'ani", shafi na 100-100.
  33. ↑ Mahdavirad wa Marafat, "Ulum Kur'ani", shafi na 102-109.
  34. ↑ Tabatabai, Wahayi Ya Shu’ur Marmouz, 1377 AH, shafi 104 ↑
  35. ↑ Qommi, Tafsirul Al-Qummi, 1347H, juzu'i na 2, shafi na 279; Tabatabai, Al-Mizan, 1417 AH, juzu'i na 18, shafi na 74; Motahhari, Nabuwat, 1373 AH, shafi na 81-84
  36. ↑ Marafat, Amuzehsh Ulum Kur’ani , 1387 AH, shafi na 159-159.
  37. ↑ Muaddeb, “Ijaz Kur’ani,” shafi na 197.
  38. ↑ Suratul Isra, aya ta 88.
  39. ↑ Suratul Hud, aya ta 13.
  40. ↑ Suratul Baqarah, aya ta 23.
  41. ↑ Nasahiyyan Ulum kur’ani dar maktab Ahlul-Baiti (A.S), 2009, shafi na 154-155.
  42. ↑ Zarkhani, Manahel al-Irfan, Beirut, juzu'i na 1, 102.
  43. ↑ Haji Mirzaei, “Asbab al-Nazul,” shafi na 192.
  44. ↑ Ma’rifat wal-Sani Fa-Sharki, “Asbab al-Nuzul”, shafi na 127.
  45. ↑ Hakim, Ulum qur’ani, 1417 AH, shafi na 25.
  46. ↑ Ma’rifat, Al-Tamhid, 1428 BC, juzu’i na 1, shafi na 114.
  47. ↑ Tabatabai, Al-Mizan, 1390 AH, juzu'i na 2, shafi na 15-18.
  48. ↑ Nasiri, "Cegunagi Ta'amul Riwayat Fada'il wa Khawas Ayat wa suwar", shafi na 52-53.
  49. ↑ Iqbal, Farhangnameh Ulum Qur’an, 1385 AH, shafi na 219.
  50. ↑ Kulayni, Al-Kafi, 1407 AH, juzu'i na 2, shafi 596; Saduq, Thawabul Al-Amal, 1406 BC, shafi na 103; Malik bin Anas, Al-Muwatta, 1425 BC, juzu'i na 1, shafi na 202.
  51. ↑ Suratul Isra, aya ta 82, Suratul Taha, aya ta 124.
  52. ↑ Marafat, Amuzesh Ulum Qur’an, 1387 AH, shafi na 84-92.
  53. ↑ Alama Helli, Tadhkirat al-Fuqaha’, 1414 AH, juzu’i na 3, shafi na 141; Shahidul Awwal Zikra Shi’a Fi Ahkami Ash-Shari'a, 1419, juzu’i na 3, shafi na 305.
  54. ↑ Marafat, Amuzesh Ulum Qur’an, 1387 AH, shafi na 112.
  55. ↑ Subhi Saleh,Mabahisu Fi Ulumi Kur'ani, 2000 AD, shafi na 282.
  56. ↑ Marafat, Amuzesh Ulum Qur’an, 1387 AH, shafi 117.
  57. ↑ Tabatabai, Qur’an Dar Islam, 1376 AH, shafi na 41.
  58. ↑ Haji Mirzaei, “Nasikh wa Mansukh,” shafi na 2199.

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