Salon Alkur'ani game da bayaninsa da gabatar da Ahkaam (hukunce-hukunce)
The Style of the Qur’aan in respect to its explanation and presentation of Ahkaam (rulings)
Al-Qur'aanul Kareem ya gabatar da tunani da hukunce-hukuncen Musulunci da ya kawo cikin salon Larabci wanda ya kai matsayi mafi girma na Balaaghah (fasaha wajen magana) da Fasaahah (tsarki da tsafta wajen furuci). Ana iya lura da al'amura masu zuwa dangane da hanyarsa ta gabatarwa:
The Qur’aan Al-Kareem presented the thoughts and Ahkaam of Islaam that it brought with an Arabic style that reached the highest level of Balaaghah (eloquence) and Fasaahah (purity). The following matters can be observed in respect to its methodology of presentation:
1 – Ya gabatar da hukunce-hukuncen shari'a ta hanyar da take tada sha'awar bin su da biyayya gare su. A lokaci guda kuma, yana haifar da ƙyama da kin jinin keta su, aikata akasin su, da tsayayya da umarnin Allah. Allah Ta'ala ya ce:
1 – It presented the Ahkaam in a manner that arouses the desire to follow and be obedient. At the same time, it incites an aversion and repulsion in respect to violating, undertaking a contrary act and resistance to His commands. Allah Ta’Aalaa said:
Kuma duk wanda ya yi biyayya ga Allah da Manzonsa, zai shigar da shi cikin lambuna (An-Nisaa' 13).
And whoever obeys Allah and His Messenger He will enter him into gardens (An-Nisaa’ 13).
Kuma Ya Ta'ala ya ce:
And He Ta’Aalaa said:
Kuma duk wanda ya saɓa wa Allah da Manzonsa, ya kuma ketare iyakokinsa, zai shigar da shi wuta (An-Nisaa’ 14).
And whoever disobeys Allah and His Messenger and transgresses His limits He will enter Him into the fire (An-Nisaa’ 14).
2 – Ya tabbatar da wajibci (farilla) ta hanyar Siegat ul-Amr (sigar umarni). Allah Ta'ala ya ce:
2 – It has determined the Wujoob (obligation) through the Seeghat ul-Amr (command form). Allah Ta’Aalaa said:
Kuma ku tabbatar da shaida saboda Allah (At-Talaaq 2).
And establish the testimony for (the acceptance of) Allah (At-Talaaq 2).
Kuma an ƙayyade cewa wani aiki an rubuta shi (an wajabta shi) ga mukallafai ta hanyar sīghat ul-ikhbār (siffar bayani), kamar yadda Allah Ta'ālā ya ce:
And it has also determined that an action is Maktoob (written/prescribed) upon the Mukallafeen through the Seeghat ul Ikhbaar (form of informing) like in the speech of Allah Ta’Aalaa:
An ya wajabta muku azumi kamar yadda aka wajabta wa waɗanda suka gabace ku.
Fasting has been written (proscribed) upon you like it was written for those who were before you (Al-Baqarah 183).
3) Al-Qur'aan shi ne Qat'iy Ath-Thuboot (tabbataccen isnadi/tabbatacce wajen watsuwa), kuma ma'anarsa ta fuskar hukunce-hukunce (Ad-Dalaalah) na iya zama Qat'iy Ad-Dalaalah (tabbataccen ma'ana). Wannan kamar maganar Allah Ta'aalaa ne:
3) Al-Qur’aan is Qat’iy Ath-Thuboot (definite in transmission) and its Dalaalah (indicative meaning) in respect to the Ahkaam can be Qat’iy Ad-Dalaalah (definite in indicative meaning). This is like in the speech of Allah Ta’Aalaa:
Kuma gare ku rabin abin da matanku suka bari idan ba su da ɗa.
And for you is half of what your wives leave if they did not have a child (An Nisaa’ 12).
To nuna wannan a misali kuwa: a cikin wannan Aya lafzin ba ya ɗaukar ma'ana fiye da ɗaya. Sai dai kuma wata Aya na iya zama Zhanniy Ad-Dalaalah (wato mai ma'ana a zahiri wacce ba ta tabbata ba). Misalin wannan shi ne Faɗin Allah Ta'aala:
In this case, the Lafzh (wording) in this Aayah does not hold the possibility of more than one meaning. However, an Aayah can also be Zhanniy Ad-Dalaalah (indefinite in its indicative meaning). An example of this is the Qawl of Allah Ta’Aalaa:
Kuma matan da aka sake wa suna jira na tsawon lokaci uku (Quroo') (Al-Baqarah 228).
And the divorced women remain in waiting for three (Quroo’) (Al-Baqarah 228).
Kalmar "quruu'" tana da yuwuwar nufin tsarkaka (lokutan tsarki) kamar yadda take da yuwuwar nufin lokutan najasa (haidi). Saboda tana bude ga fiye da ma'ana guda, dalalar ayar tana bin hukuncin zanniy (mai yuwuwa) ba na qat'iy (tabbatacce) ba.
The Lafzh “Quroo’’ holds the possibility to mean Tahaaraat (periods of purity) just as it holds the possibility to intend the meaning of the periods of impurity (Haidaat). Due to being open to more than one meaning, the Dalaalah (indication) of the Aayah follows the ruling of the Zhanniy (indefinite) and not the Qat’iy (definite).
4 – Wasu daga cikin ayoyin Alƙur'ani sun zo ne a mujmale (a takaice ba tare da bayani ba) ko a 'aamme (gabaɗaya) ko a mutlaƙe (ba tare da ƙayyadewa ba), sai Sunna ta zo don bayyana mujmal, ƙayyade 'aamm da takaita mutlaq. Allah Ta'aala ya nuna haka a cikin maganarSa:
4 – Some of the Aayaat of the Qur’aan came Mujmalah (in an undetailed manner) or ‘Aammah (general) or Mutlaqah (unrestricted) and the Sunnah came to explain the Mujmal, specify the ‘Aamm and restrict the Mutlaq. Allah Ta’Aalaa guided to that in His speech:
Kuma Mun saukar maka Ambato (Alkur'ani), domin ka bayyana wa mutane abin da aka saukar musu.
And We revealed to you the Dhikr (reminder) that you may make clear to the people what was sent down to them (An-Nahl 44).