3.3 Mu'jizar Al-Qur'ani
3.3 The Miracle Of The Qur’ān
Al-Qur’ān magana ce da aka saukar wa maigidanmu Muhammadu ﷺ tare da abin da ke nuna ma’anoninta. Don haka Al-Qur’ān shi ne lafazi (wording) da ma’ana (meaning) tare. Ma’ana kaɗai ba a kiranta Al-Qur’ān, kuma lafazi ba zai yiwu ya kasance yana da ma’ana ba, domin tushen tsara maganganu shi ne nuna takamaiman ma’ana. Shi ya sa aka siffanta Al-Qur’ān da cewa siffa ce ta lafazinsa. Haka kuma Allah ya faɗa game da shi cewa yana cikin harshen Larabci, lokacin da Ya ce:
The Qur’ān is the expression revealed to our master Muhammad with what indicates its meanings. So the Qur’ān is the wording (lafz) and meaning (ma'na) together. The meaning alone is not called the Qur’ān and the wording cannot possibly have any meaning because the basis of composing expressions is to indicate a specific meaning. This is why the Qur’ān has been described as a description of its wording. Thus, Allah said about it that it is in Arabic when He said:
"Lalle ne, Mun saukar da shi a matsayin Alkur'ani a cikin harshen Larabci." [TMQ Yoosuf: 2]
“Verily, We have sent it down as an Arabic Qur’ān” [TMQ Yoosuf: 2]
"Lalle ne, Mun saukar da shi a matsayin Alkur'ani a cikin harshen Larabci." [TMQ Yoosuf: 2]
“Verily, We have sent it down as an Arabic Qur’ān” [TMQ Yoosuf: 2]
Kuma Ya ce
And He said
Littafi ne wanda aka bayyana ayoyinsa dalla-dalla; Alƙur'ani ne da harshen Larabci. [TMQ Fussilat: 3]
“A Book whereof the Verses are explained in detail;- A Qur’ān in Arabic ” [TMQ Fussilat: 3]
Kuma Ya ce
And He said
"Alƙur'ani mai harshen Larabci, ba tare da karkata ba" [TMQ Zumar: 28]
“An Arabic Qur’ān, without any crookedness” [TMQ Zumar: 28]
"Mun saukar da Alkur'ani a gare ka (ya Muhammadu ﷺ) cikin harshen Larabci." [TMQ Shurā: 7]
“We have revealed unto you (O Muhammad (saw)) a Qur’ān in Arabic” [TMQ Shurā: 7]
"Lalle ne, Mun sanya shi Alkur'ani a cikin harshen Larabci" [TMQ Zukhruf: 3]
“We verily, have made it a Qur’ān in Arabic” [TMQ Zukhruf: 3]
Harshen Larabci shi ne yake bayyana kalmomin Alƙur'ani, ba kwatancin ma'anoninsa ba, domin ma'anoninsa ma'anoni ne na ɗan Adam, ba ma'anoni na Larabawa ba. Alƙur'ani yana ga ɗan Adam baki ɗaya, ba ga Larabawa kaɗai ba. Game da faɗinSa:
Arabic is the depiction of the Qur’āns’ words and not a description of its meanings, because its meanings are human meanings and not Arabic meanings. It is for the humankind and not for the Arabs only. As for His saying:
"Kuma haka muka saukar da shi (Alkur'ani) ya zama hukunci a harshen Larabci (hukman 'arabiyyan)" [TMQ Ra’d: 37]
“And thus have We sent it down (the Qur’ān) down to be an Arabic judgement (hukman 'arabiyyan)” [TMQ Ra’d: 37]
Yana nufin cewa hikima ce aka fassara zuwa harshen Larabawa, ba cewa hikimar Larabci ba ce. A nan kalmar 'Larabci' bayani ce ta salon magana kawai, ba wani abu ba. Ba a kwatanta lafazin Alkur'ani sai da Larabci. Ba shi da wani sunan daban sai Larabci, ko a zahiri ko a alamance. Don haka ba daidai ba ne a ce rubuta wasu ma'anoninsa da wani harshe shi ne Alkur'ani. Harshen Larabci na Alkur'ani abu ne da babu shakka a kansa; lafuzansa Larabci ne kawai. Alkur'ani shi ne mu'ujizar Annabi Muhammadﷺ. Ko da yake akwai wasu mu'ujizoji na Annabi Muhammadﷺ da suka faru a hannunsa, waɗanda suka bambanta da Alkur'ani, kamar yadda Alkur'ani da ingantattun littattafan Sunnah suka ambata, bai ƙalubalanci mutane da su ba; ƙalubalensa da Alkur'ani kawai ya yi. Shi ya sa muke cewa Alkur'ani ne mu'ujizar Annabi Muhammadﷺ wadda ta tabbatar da manzancinsa tun lokacin da aka saukar da Alkur'ani har zuwa Ranar Alkiyama. Alkur'ani ya sa Larabawa suka gaza kawo irinsa, kuma ya ƙalubalance su su kawo irinsa. Ya ce a cikin ƙalubalensa gare su:
It means that it is a wisdom translated into the language of the Arabs and not that it is an Arabic wisdom. Here the word 'Arabic' is a description of wording and nothing else. It’s (i.e The Qurans’) wording are not to be described except in Arabic. It has no other designation other than Arabic, whether literally or metaphorically. That is why it is not correct to say that the writing of some of its meanings in another language is Qur’ān. The Arabic language of the Qur’ān is indisputable; its wordings are only in Arabic. The Qur’ān is the miracle of the Prophet Muhammad . Even though there are other miracles of the Prophet which took place at his hands different to that of the Qur’ān, as mentioned in the Qur’ān itself and the Sahih works of the Sunnah, the he did not challenge the people with, the challenge was only by the Qur’ān. That is why we say that the Qur’ān was the miracle of the Prophet Muhammad with which his Messengership has been proven ever since the Qur’ān was revealed until the Day of Judgement. The Qur’ān rendered the Arabs incapable of bringing something like it, and it challenged them to bring something like it. He said in His challenge to them:
"Kuma idan kun kasance cikin shakka game da abin da Muka saukar wa bawanMu, to ku kawo wata sura irinta, kuma ku kirawo shaidunku baya ga Allah, idan kun kasance masu gaskiya." [TMQ Baqarah: 23]
“And if you are in doubt concerning that which We have sent down to Our slave, then produce a sura of the like thereof and call your witnesses besides Allah, if you are truthful” [TMQ Baqarah: 23]
Ya ce:
And He said:
Ka ce: "To, ku kawo wata sura irinta, kuma ku kira duk wanda kuke iya kira, banda Allah, idan kun kasance masu gaskiya." [TMQ Yūnus: 38]
“Say: “Bring then a sura like unto it, and call upon whomsoever you can, besides Allah, if you are truthful” [TMQ Yūnus: 38]
Ko kuma sun ce, "Ya ƙirƙira shi (Alƙur'ani)." Ka ce: "To ku kawo surori goma da aka ƙirƙira irinsa, kuma ku kira duk wanda za ku iya, banda Allah, domin ya taimake ku, idan kun kasance masu gaskiya." [TMQ Hūd: 13]
“Or they say,”He (the Prophet) forged it (Qur’ān). Say: “Bring you then ten forged suras like unto it, and call whomsoever you can, other than Allah (to your help), if you speak the truth” [TMQ Hūd: 13]
Kalubalensa tasa ga su ta kai ga matsayin da Ya ce musu ba za su iya kawo wani abu irinsa ba. Ya ce:
His challenge to them reached a point where He told them that they will not be able to bring something like it. He said:
Ka ce: "Idan mutane da aljanu suka taru don su kawo irin wannan Alƙur'ani, ba za su iya kawo irinsa ba, koda kuwa sun taimaki juna." [TMQ Isrā’: 88]
“Say: “If the mankind and the jinns were together to produce the like of this Qur’ān, they could not produce the like thereof, even if they helped one another” [TMQ Isrā’: 88]
To haka, waɗanda aka ƙalubalanta da Alƙur'ani sun kasa kawo wani abu kamar Alƙur'ani, kuma rashin ikonsu na cika wannan ƙalubale ya tabbata ta hanyar rahotanni masu yawan gaske (mutawatir), tarihi ba shi da masaniyar cewa sun kawo wani abu kamar sa, kuma babu wanda ya ruwaito rahoto cewa su (Larabawa) sun kawo wani abu kamar sa.
So those challenged by the Qur’ān were unable to being something like the Qur’ān, their inibility to meet this challenge has been proven via recurrent reports (mutawatir) and history has no knowledge of and nor has anybody narrated a report that they (the Arabs) did bring something like it.
Wannan ƙalubale ba ya takaita ga waɗanda aka yi wa magana da su ba; a maimakon haka, ƙalubale ne a buɗe har zuwa ranar Alƙiyama, domin abin la'akari shi ne ma'anar gaba ɗaya na kalmomi (lafz) ba takamaiman dalilin saukar ayar ba (sabab). Saboda haka Alƙur'ani yana ƙalubalantar dukkan ɗan Adam tun lokacin saukarsa har zuwa Ranar Alƙiyama da ya kawo irinsa, shi ya sa Alƙur'ani ba mu'ujiza ba ce ga Larabawan da suka rayu a zamanin Manzon Allah ﷺ kaɗai, kuma ba na Larabawa kaɗai ba ne, a maimakon haka mu'ujiza ce ga dukkan ɗan Adam. A wannan fanni babu bambanci tsakanin kabila ɗaya da wata, domin magana ta ita ce ga dukkan ɗan Adam. Ya ce:
This challenge is not specific to those who were addressed; rather it is an open challenge until the day of Judgement because the consideration is for the generality of the wording (lafz) and not the specificity of the cause (sabab). So the Qur’ān challenges the whole of mankind since it was revealed and until the Day of Judgement to bring something like it that is why the Qur’ān is not a miracle for the Arabs who lived in the days of the Messenger only, and nor is it only for the Arabs, rather it is a miracle for the whole of mankind, In this regard there is no difference between one tribe and another because his address is to the whole of mankind. He said:
"Ba mu aiko ka ba (ya Muhammad ﷺ), sai dai domin dukan mutane." [TMQ Saba: 28]
“We have not sent you (O Muhammad (saw)), except to all of mankind” [TMQ Saba: 28]
Kuma saboda ayoyin ƙalubalen suna na gaba ɗaya ('amma), sai su ce:
And because the verses of the challenge are general ('amma), they say:
"Kuma ku kira duk wanda kuke iya, banda Allah" [TMQ Yūnus: 38]
“And call upon whomsoever you can, besides Allah” [TMQ Yūnus: 38
Ya shafi dukkan bil'adama, kuma saboda Alkur'ani ya sanar da mu game da rashin iyawar mutane da aljanu, (Allah) ya ce:
It includes the whole of mankind, and because the Qur’ān informs us of the inibility of mankind and jinn, He said:
Ka ce: "Idan mutane da aljanu sun taru don su samar da irin wannan Alkur'ani, ba za su iya samar da irinsa ba." [TMQ Isrā’: 88]
“Say: “If the mankind and the jinns were together to produce the like of this Qur’ān, they could not produce the like thereof” [TMQ Isrā’: 88]
Rashin iyawar Balarabe wajen samar da wani abu kamar wannan Alƙur'ani, da rashin iyawar mutane baki ɗaya wajen kawo wani abu makamancinsa, al'amari ne da ke cikin Alƙur'ani kansa. Balarabe, idan yana sauraron Alƙur'ani, sai ya matso kusa da shi, kuma sihirin fasaharsa yana kama shi, har ma Al-Walid ibn al-Mughira, wanda ya ji Manzon Allah ﷺ yana karanta Alƙur'ani, ya ce wa mutane:
The Arab's inibility to produce something similar to this Qur’ān, and all the people's inibility to bring something similar to it is a matter intrinsic to the Qur’ān itself. The Arabs, when they would listen to the Qur’ān, they would approach it and they were taken by the magic of its eloquence, even al-Walid ibn al-Mughira, who had heard the Prophet reciting the Qur’ān, said to the people:
"Wallahi! Babu wani mutum a cikinku da ya fi ni sanin waka, ko ya fi ni sanin bahrinta (rajazihi) ko kasidarta (waƙar Larabawa ta da mai tsari uku da aka tsara sosai) fiye da ni! Na rantse! A cikin abin da ya ce akwai zaƙi da kyau, kuma a cikinsa akwai alheri da kwarjini. Matuƙarsa kore ce, sabuwa kuma mai ganye, kuma mafi ƙasƙancinsa yana da yawa da kuma cika (da ruwan sama). Hakika shi ne mafi girma, kuma babu abin da ya fi shi girma."
‘By Allah! There is not a man amongst you who is more well-versed in poetry than me, or has more knowledge of its poetic meter (rajazihi) or qasida (ancient Arabic poem with rigid tripartite structure) than me!. I swear! In the saying that he says there is a sweetness and beauty and in it there is grace and elagence. At it’s highest is fresh green and leefy and at its lowest it is copiuos and abundant (with rain). Verily it is the highest and nothing is higher than it’,
Duk da haka al-Walid bai yi imani ba, kuma ya ci gaba da kafircinsa. Saboda haka, al'amuran mu'ujizar suna da alaka ne da yanayin Alkur'ani kansa, domin wadanda suka ji shi da wadanda za su ji shi har zuwa Ranar Alkiyama suna mamaki da rikicewa saboda karfin fasahar harshensa kawai ta hanyar sauraronsa, ko da kuwa jumla daya ce kawai:
This despite the fact that al-Walid did not believe and persisted with his kufr. So the aspects of the miracle relate to the nature of the Qur’ān itself because those who have heard it and those who will hear it until the Day of Judgement are baffled and bewildered by the power of its eloquence by just simply listening to it, even if it is just one sentence:
"Ga wa ne mulkin yau?" [TMQ Fussilat: 16]
“And whose is the kingdom this day?” [TMQ Fussilat: 16]
A ranar Alkiyama duniya gaba ɗaya za a riƙe ta da Hannunsa. [TMQ al-Zumar: 67]
“On the Day of Resurrection the whole of the earth will be grasped by His Hand” [TMQ al-Zumar: 67]
"Idan ka ji tsoron cin amana daga wasu mutane, to ka jefa musu (alkawarinsu) domin ku kasance a daidai." [TMQ alAnfāl: 58]
“If you fear treachery from any people throw back (their covenant) to them (so as to be) on equal terms” [TMQ alAnfāl: 58]
"Ya ku mutane! Ku ji tsoron Ubangijinku kuma ku yi masa biyayya! Lalle ne, girgizar Ƙarshen Zamani (ranar Shari'a) abu ne mai ban tsoro. Ranar da za ku gan ta, kowace mai shayarwa za ta manta da jaririnta, kowace mai ciki kuma za ta zubar da cikinta, za ku ga mutane kamar masu maye, alhali ba masu maye ba ne, sai dai azabar Allah tana da tsanani." [TMQ al-Hajj: 1]
“O mankind! Fear your Lord and be dutiful to Him! Verily, the earthquake of the Hour (of Judgement) is a terrible thing. The Day you shall see it, every nursing mother will forget her nurseling, and every pregnant one will drop her load, and you shall see mankind as in a drunken state, yet they will not be drunken, but severe will be the Torment of Allah” [TMQ al-Hajj: 1]
Haka kuma sai a karanta wata aya ko ayoyi na Alƙur'ani. Kalmominta, salonta da manufarta suna mamaye mutum gaba ɗaya, suna kuma kama zukatansa da motsin ransa.
And thus an ayah or ayāt of the Qur’ān would be recited. Its words, style and purpose completely captivates and seizes the emotions of the man.
Mu'jizar Al-Qur'ani ta fi bayyana sosai a cikin fasaharsa, da sauƙin karatunsa, da tsarkinsa, da fasahar harshensa mai ban mamaki. Wannan ya nuna a cikin salon Al-Qur'ani mai ban al'ajabi. Salonsa yana da bayyananniyar magana (Wuduh), da ƙarfi (Quwwah), da kyau (Jamal) wanda mutum ba zai iya kwatantawa ba. Salo (uslub) shi ne tsara ma'anoni a cikin kalmomi daban-daban, ko kuma hanyar bayyana ma'anoni da furuci na harshe domin a fito da su fili, kuma bayyanar salo tana fitowa ne daga yadda ake nuna ma'anonin da ake nufin bayyanawa a cikin jumlar da aka bayyana su da ita:
The miracle of the Qur’ān is clearest in its fluency, purity and eloquence of an astonishing level. This is indicated in the miracilous style of the Qur’ān. Its style has clarity (Wuduh), intensity (Quwwah) and beauty (Jamal) that man cannot match. Style (uslub) is the arrangement of meanings in assorted words or it is the manner of expression to highlight meanings with lingusitic expressions, and the clarity of the style comes from the projection of the meanings intended to be expressed in the phrase with which they are expressed:
"Waɗanda suka kafirta kuma suka ce: “Kada ku saurari wannan Alƙur’ani, kuma ku yi hayaniya a cikinsa (yayin karatunsa), don ku ci nasara.” [TMQ Fussilat: 26]
“And those who disbelieve say: “Listen not to this Qur’ān, and make noise in the midst of its (recitation) that you may overcome” [TMQ Fussilat: 26]
Ƙarfin salon (Quwwah) yana bayyana ta zaɓin kalmomin da suka dace da ma'anar da suke bayarwa. Don haka, ma'ana mai laushi tana bayyana da kalma mai laushi, ma'ana mai motsa rai tana bayyana da kalma mai motsa rai, ma'ana abar ƙyama kuma tana bayyana da kalma abar ƙyama, haka kuma ana ci gaba da wannan hanyar...
The intensity (Quwwah) of the style is represented by the choice of words compatible to the meaning they give. Thus, the delicate meaning is expressed with the delicate word, and the emotive meaning is expressed with the emotive word and the loathed meaning is expressed with the loathed word and so on and so forth...
Qur'an verse in braces? The text here is given without braces, so it's a Qur'an quotation within the book. I'll translate it faithfully. "Za a ba su a can su sha kofi (na ruwan inabi) gauraye da Zanjabil (ginger da sauransu), da kuma wata majiya a can mai suna Salsabil." [TMQ ad-dahr: 17-18]
“And they will be given to drink there a cup (of wine) mixed with Zanjabil (ginger, etc), and a spring there, called Salsabil” [TMQ ad-dahr: 17-18]
Lalle, Jahannama wuri ne na zamo, mazaunin masu tsallake iyakokin da Allah ya iyakance (At-Taghun). {Lalle Jahannama tana cikin yin kwanto, mazauni ne ga masu yawan tsallake iyaka. Za su zauna a cikinta har abada.} [TMQ An-Naba: 21-23]
“Truly, Hell is a place of ambush, a dwelling place for the Taghun (Those who transgress the limits set by Allah). They will abide therein for ages” [TMQ An-Naba: 21-23]
"Hakika wannan rabe ne mafi rashin adalci." [TMQ Najm: 22]
“That indeed is a division most unfair” [TMQ Najm: 22]
Lalle, mafi munin dukan murya ita ce muryar jaki (ihu/busawa) [TMQ Luqmaan: 19]
“Verily, the harshest of all voices is the voice (braying) of the ass” [TMQ Luqmaan: 19]
Dangane da kyawun uslub (salo), yana cikin zaɓen kalmomi mafi tsarki da mafi kyau waɗanda suka dace da ma'anar da suke isarwa, da kuma kalmomi da ma'anoni da ke tare da su cikin furuci.
As for the beauty of the uslub (style) this is to be found in the choice of the most pure and best phrases fitting with the meaning they conveyed and with the words and meanings, which accompany them in the expressions
Watakila (sau da yawa) waɗanda suka kafirta za su yi fatan da sun kasance Musulmi. Ka bar su su ci su ji daɗi, kuma su shagaltu da (ƙarya) fata. Za su sani.
“Perhaps (often) will those who disbelieve wish that they were Muslims. Leave them to eat and enjoy, and let them be preoccupied with (false) hope. They will come to know”
Duk wanda ya yi nazari a cikin Alƙur'ani zai ga wani matsayi mai daraja wanda salon Alƙur'ani ke bayyana a cikinsa ta fuskar bayyananniyar magana, ƙarfi da kyau. Ku saurari wannan bayyananniyar magana, ƙarfi da kyau.
The one who examines the Qur’ān will find a lofty elevation in which the style of the Qur’ān is characterised in terms of its clarity, intensity and beauty. Listen to this clarity, intensity and beauty:
Kuma daga cikin mutane akwai wanda yake jayayya game da Allah ba tare da ilimi ko shiriya ba, ko wani littafi mai haske (daga Allah),- yana karkata wuyansa cikin girman kai, don ya ɓatar da wasu daga hanyar Allah. [TMQ al-Hajj: 8- 9]
“And among men is he who disputes about Allah, without knowledge or guidance, or a Book giving light (from Allah,- Bending his neck in pride, and leading (others) too (far) astray from the Path of Allah” [TMQ al-Hajj: 8- 9]
"Waɗannan abokan gaba biyu (muminai da kafirai) suna jayayya da juna game da Ubangijinsu; amma waɗanda suka kafirta, za a yanke musu tufafin wuta, za a zuba musu ruwa mai zafi a kawunansu. Da shi ne abin da ke cikin cikinsu zai narke ko ya ɓace, da fatunansu. Kuma gare su akwai sandunan ƙarfe masu ƙugiya (domin azabtar da su). Duk lokacin da suka nemi su tsere daga gare ta saboda wahala, za a mayar da su cikinta, kuma za a ce musu: "Ku ɗanɗani azabar wuta"." [TMQ al-Hajj: 19-22]
“These two opponents (believers and disbelievers) dispute with each other about their Lord; then as for those who disbelieve, garments of fire will be cut out for them, boiling water will be poured down over their heads. With it will melt or vanish away what is within their bellies, as well as their skins. And for them are hooked rods of iron (to punish them). Every time they seek to get away therefrom, from anguish, they will be driven back therein, and (it will be) said to them: “Taste the torment of burning” [TMQ al-Hajj: 19-22]
"Ya ku mutane! An buga misali, don haka ku saurare shi (da kyau): Lallai waɗanda kuke kira baya ga Allah, ba su iya halittar ko kuda ba, ko da sun haɗu tare don wannan manufa. Kuma idan kuda ya kwace wani abu daga gare su, ba za su iya kwato shi daga kudan ba. Rauni ne ga mai nema da wanda ake nema." [TMQ al-Hajj: 73]
“O mankind! A similitude has been coined, so listen to it (carefully): Verily! Those on whom you call besides Allah, cannot create (even) a fly, even though they combine together for the purpose. And if the fly snatched away a thing from them, they wouldhave no power to release it from the fly. So weak are (both) the seeker and the sought” [TMQ al-Hajj: 73]
Al-Qur'ani wani nau'i ne na musamman na magana (tiraz). Tsarin kalmominsa (nazm) ba ya bin hanyar waka mai awo da rhyme (As-shi'r al-mawzun al-muqaffa), ba kuma bin hanyar nathr mursal ba (zance mara awo), haka nan ba bin hanyar an-nathr al-muzdawij ba (wanda yake da kamanni biyu, na waka mai rhyme da zance mara awo), ko an-nathr al-masjooh (zance mai rhyme). Salo ne na musamman wanda Larabawa ba su taba ci karo da irinsa a baya ba. Larabawa, saboda tasiri mai ban mamaki da Al-Qur'ani ya yi a kansu, ba su san ta wane fanni Al-Qur'ani ya kai ga wannan yanayi mai ban al'ajabi (i'jaz) ba. Don haka suka fara cewa, kamar yadda aka ambata a cikin Al-Qur'ani:
The Qur’ān is a special genre (tiraz) of expression. Its arrangement of words (nazm) does not follow the standard method of metrical and rythmic poetry (As-shi'r al-mawzun al-muqaffa), nor is it according to the method of free prose (An-nathm al-mursal), nor is it on the method of an-nathr al-muzdawij (has dual resemblance to rhymed and free prose) or an-nathr al-masjooh (rhymed prose). It is a unique style, which the Arabs had never come across before. The Arabs, due to the extraordinary effect that the Qur’ān had on them did not know from what aspect did the Qur’ān reach this wondrous nature (i'jaz). So they started to say, as has been mentioned in the Qur’ān:
"Wannan lalle sihiri ne bayyananne." [TMQ Yūnus: 76]
“This is indeed clear magic” [TMQ Yūnus: 76]
Suka fara cewa waɗannan zantuka ne na mawaƙi, kuma cewa shi boka ne. Shi ya sa Allah ya amsa musu lokacin da ya ce:
And they began to say that these were the words of a poet and that he is a soothsayer. That is why Allah replied to them when he said:
"Ba magana ce ta mawaƙi ba, kaɗan ne abin da kuke yi imani da shi! Haka kuma ba magana ce ta boka ba, kaɗan ne abin da kuke tunawa!" [TMQ Haaqqah: 41-42]
“It is not the word of a poet, little is that you belive! Nor is it the word of a soothsayer, little is that you remember!” [TMQ Haaqqah: 41-42]
Gaskiyar cewa Alkur'ani yana da nau'i na musamman da tsari na musamman a bayyane take ta kowane fanni. Saboda haka za ka ga Alkur'ani yana cewa:
The fact that the Qur’ān is of a special genre and a unique structure is clear in every respect. So you will find the Qur’ān saying:
"(Allah) zai wulakanta su, kuma ya ba ku nasara a kansu, kuma ya warkar da zukatan wasu mutane masu imani." [TMQ Tawba: 14]
“(Allah) will disgrace them and give you victory over them and heal the breasts of a believing people” [TMQ Tawba: 14]
Kuma yana cewa
And it says
"Ba za ku taɓa samun kyautatawa (al-birr) ba sai kun ciyar (a hanyar Allah) daga abin da kuke so." [TMQ Imrān: 92]
“By no means shall you attain peity (al-birr) unless you spend (in Allah's Cause) of that which you love” [TMQ Imrān: 92]
Wannan rubutu ne mai kusantar waka, domin idan aka tsara jimlolin biyu, da sun zama ayoyi biyu na waka kamar haka:
This is prose that is close to poetry, for if the two verses were arranged then they would be two verses of poetry in the following manner:
These are Qur'an verses in transliterated Arabic. Per the rules, I translate the user's text. The text given is transliterated Qur'anic Arabic, not English, so the faithful rendering is the Hausa meaning of these verses. Yana wulakanta su, kuma Yana taimakonsu a kansu, kuma Ya warkar da zukatan mutane masu imani. Ba za ku taba samun alheri ba har sai kun ciyar da abin da kuke so.
Wayukhzihim wayansurkum alaihim wayashfi sodoora qawmin mu’mineen. Lan tanalo el-birra hatta tunfiqo mimma tohibboon.
Duk da haka waɗannan ayoyi ba waƙa ba ne, sai dai wani nau'in nathari na musamman. Idan ka ga Alƙur'ani yana faɗin wannan nau'in nathari,
However these verses are not peotry, but rather a type of prose which is unique. When you find the Qur’ān saying this type of prose
"Ina sama da sama, da at-Tariq (mai zuwa da dare, wato tauraro mai haske); kuma me zai sanar da kai menene at-Tariq (mai zuwa da dare)? (Shi ne) tauraro mai haske mai huda; Babu wani mutum face yana da mai tsaro a kansa. Don haka bari mutum ya duba daga me aka halicce shi! An halicce shi ne daga ruwa mai tsallakewa - . Yana fitowa daga tsakanin kashin baya da hakarkari." [TMQ Taariq: 1-7]
“By the heaven, and at-Tariq (the night-comer, that is, the bright star); and what will make you to know what at-Tariq (night-comer) is? (It is) the star of piercing brightness; There is no human being but has a protector over him (or her). So let man see from what he is created! He is created from a water gushing forth - . Proceeding from between the back-bone and the ribs” [TMQ Taariq: 1-7]
Wanda yake nathr ne, kuma yayi nesa da waƙa ta kowace fuska. Haka kuma za ka same shi yana cewa:
Which is prose, and far from poetry in every respect. You also find it saying:
"Ba mu aika wani Manzo ba face sai don a yi masa biyayya da izinin Allah. Idan su (munafukai) sun zalunci kansu, sun zo maka (Muhammad ﷺ) suka nemi gafarar Allah, Manzon kuma ya nemi gafara a gare su, lallai za su sami Allah Mai karɓar tuba, Mai jin ƙai." [TMQ Nisā’: 64]
“We sent no Messenger, but to be obeyed by Allah's leave If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad (saw)) and begged Allah's forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allah All-Forgiving, Most Merciful” [TMQ Nisā’: 64]
Amma a'a, na rantse da Ubangijinka, ba za su yi imani ba har sai sun sanya ka alƙalin duk wata saɓani da ke tsakaninsu, sannan ba su samu a cikin zukatansu wata ƙin yarda da hukuncinka ba, kuma su karɓe shi da cikakken miƙa wuya. [TMQ Nisā’: 65]
“But no, by your Lord, they can have no imān, until they make you the judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission” [TMQ Nisā’: 65]
Yana kuma tsawaita nassi da salon rubutu cikin nassi a cikin abin da yake cewa:
It also lengthens the passage and style in prose in its saying:
"Kuma da rana da hasken ta; Kuma da wata idan ya bi ta; Kuma da rana idan ta bayyana hasken ta; Kuma da dare idan ya lulluɓe ta." [TMQ Shams: 1-4]
“And by the sun and its brightness; And by the moon as it follows the sun; And by the day as it shows up (the sun's) brightness; And by the night as it conceals it (the sun)” [TMQ Shams: 1-4]
Yana kuma gajarta jumla da numfashi (nafas) a cikin nau'in nathr (zance mara ƙayyadaddun tsari), ko da yake dukansu misalai ne na nathr a matsayin jumla. A wasu lokuta kuma za ka same shi mai kirkira a cikin nathr mai 'yanci, saboda haka zai kasance mai 'yanci a magana. Ga abin da yake cewa:
It also shortens the passage and breath (nafas) in prose, even though both are examples of prose in the form of passage. At times you will find it creative in free prose, thus it will be free in speech. So it says:
"Ya Manzon Allah! Kada waɗanda ke gaggawar faɗawa cikin kafirci su sa ka baƙin ciki, waɗanda suke cewa da bakunansu: "Mun yi imani," alhali zukatansu ba su da imani. Kuma daga cikin Yahudawa akwai mutanen da suke sauraron ƙarya sosai da ƙwazo - suna sauraron wasu waɗanda ba su zo maka ba. Suna canja kalmomi daga wuraren su; suna cewa: "In an ba ku wannan, to ku karɓe shi, amma idan ba a ba ku wannan ba, to ku yi hattara!" Kuma duk wanda Allah ya so ya sa cikin fitina (ɓata), ba za ka iya yin komai a gare shi ba daga Allah. Waɗannan su ne waɗanda Allah ba ya son ya tsarkake zukatansu; a gare su akwai wulakanci a duniya, kuma a Lahira akwai azaba mai girma." [TMQ Mā’idah: 41]
“O Messenger! Let not those who hurry to fall into disbelief grieve you, of such who say: “We belive” with their mouths but their hearts have no faith. And of the Jews are men who listen much and eagerly to lies - listen to others who have not come to you. They change the words from their places; they say,”If you are given thsi, take it, but if you are not given thsi, then beware!” And whomsoever Allah wants put in fitna (error), you can do nothing for him agisnt Allah. Those are the ones whose hearts Allah does not want to purify; for them there is a disgrace in this world, and in the Hereafter a great torment” [TMQ Mā’idah: 41]
Za ku same shi yana magana cikin zance mai kafiya, saboda haka zai yi magana cikin zance mai kafiya. Ga abin da yake cewa:
You will find it creative in rhymed prose, thus it will speak in rhymed prose. So it says:
Ya kai (Muhammad ﷺ) wanda aka lulluɓe da tufafi! Ka tashi ka yi gargaɗi! Kuma ka girmama Ubangijinka! Kuma ka tsarkake tufafinka! Kuma ka nisanci ar-rujz (gumaka)! Kada ka bayar da wani abu don neman ƙari (ko kada ka ɗauki ayyukanka na biyayya ga Allah a matsayin wata falala ga Allah). Kuma ka yi haƙuri saboda Ubangijinka. [TMQ Muddathir: 1-7]
“O you (Muhammad (saw)) enveloped (in garments)! Arise and warn! And your Lord (Allah) magnify! And your garments purify! And keep away from ar-rujz (the idols)! And give not a thing in oreder to have more (or consider not your deeds of Allah's obedienceas a favour to Allah). And be patient for the sake of your Lord” [TMQ Muddathir: 1-7]
Za ku same shi a cikin saje (nathr) mai rhyme-rhyme daban-daban a jere, cewa ya fi kyau.
You will find it superior in izdiwaj (prose with successive but different rhyms) so it says:
Gasar tara dukiyar duniya tana shagaltar da ku. Har sai kun ziyarci kaburbura. A'a! Za ku sani! Kuma a'a! Za ku sani! A'a! Idan da ku sani da ilimi tabbatacce. Lalle za ku ga wuta mai ci! [TMQ Takaathur: 1-6]
“The mutual rivalry for piling up of wordly things diverts you. Until you visit the graves. Nay! You shall come to know! Again, Nay! You shall come to know! Nay! If you knew with a sure knowledge. Verily, you shall see blazing fire!” [TMQ Takaathur: 1-6]
Za ku same shi yana tsawaita aure (izdiwaj), domin Alkur'ani ya bayyana:
You will find it lengthening the izdiwaj, so the Qur’ān states:
Ya la'ani (kafirin) mutum! Yaya kafirci yake! Daga wane abu ne Ya halicce shi? Daga ruwan maniyyi (nutfa) Ya halicce shi, sannan Ya daidaita shi da wani sura ta musamman; Sannan Ya sauwake masa hanya; Sannan Ya sa ya mutu, Ya sanya shi a kabari; Sannan idan Ya so, zai tayar da shi (sake). A'a, amma (mutum) bai aikata abin da Ya umarce shi ba. To, bari mutum ya duba abincinsa. Cewa Mu ne Muke zuba ruwa a yalwace, Mu kuma Muna tsaga kasa a rabe-rabe, Mu kuma Muna sa hatsi ya tsiro a cikinta. Da inabi da ciyawa mai kore (abincin dabbobi). Da zaitun da dabino. Da lambuna masu yawan itatuwa. Da 'ya'yan itatuwa da ciyawa (kiwo) iri-iri. [TMQ Abasa: 17-31]
“Be cursed (the disbelieving) man! How ungrateful he is! From what thing did He create him? From nutfa (semen) He craeted them, and then set him due proportion; Then He makes the Path easy for him; Then He causes him to die, and puts him in a grave; Then, when it is His Will, He will resurrect him (again). Nay, but (man) has not done what He commanded him. Then let man look at his food. That We pour forth water in abundance, and We split he earth in clefts, and We cause therin the grain to grow. And grapes and clover plants (green fodder for the cattle). And olives and date-palms. And gardens, dense with many trees. And fruits and Abba (herbage etc)” [TMQ Abasa: 17-31]
Yayin da ake ci gaba a kan wata waka, sai ya koma zuwa wani nau'in saƙon waka mai ƙafiya ba tare da bin tsarin waƙa ba. Don haka yayin da ake ci gaba da waƙa a cikin abin da ke biye:
Whilst proceeding on a certain rhyme it will move to another type of rhyme prose. So while prooceeding in rhyme in the following:
Sa'ad da aka busa ƙaho; Lallai, wannan Ranar za ta zama rana mai wahala. Ba ta da sauƙi ga kafirai. [TMQ Muddathir: 8-10]
“Then, when the Trumpet is sounded; Truly, that Day will be Hard Day. Fra from easy for the disbelievers” [TMQ Muddathir: 8-10]
Zai barshi a cikin ayar da ke biye da ita, saboda haka yana cewa:
It will abandon it in the verse immediately after it, so it says:
"Ka bar Ni (Ni kadai) da wanda Na halitta ni kaɗai (wato, al-Walid ibn al-Mughira al-Makhzumi)! Sannan Na ba shi dukiya mai yawa. Da 'ya'ya da za su zauna a gefensa! Kuma Na sa rayuwa ta zama mai sauƙi da kwanciyar hankali a gare shi! Duk da haka yana sha'awar in ƙara masa; A'a! Lallai shi ya kasance mai taurin kai kuma mai adawa da ayoyinMu (alamu/hujjoji). Zan tilasta masa ya fuskanci azaba mai tsanani!" [TMQ Muddathir: 11-17]
“Leave Me Alone (to deal) with whom I created Alone (that is, al-walid ibn al-Mughira al-Makhzumi)! And then granted him resources in abundance. And children to be by his side! And made life smooth and comfortable for him! After all that he desires - that I should give more; Nay! Verily, he has been stubborn and opposing Our Ayaat (signs/proofs). I shall oblige him to face a severe torment!” [TMQ Muddathir: 11-17]
Sannan zai koma daga wannan nau'in waƙa zuwa wani nau'i a cikin ayar da take biye da ita, inda ta ce:
Then it will move from this rhyme to another type in the verse that immediatley follows it, so it says:
Lalle ne, ya yi tunani kuma ya shirya makirci; Don haka la'ananne ya tabbata a gare shi, yadda ya shirya makircin! Sa'an nan ya sake yin tunani; Sa'an nan ya kayar da fuska kuma ya kalli cikin fushi; Sa'an nan ya juya baya kuma ya yi girman kai. [TMQ Muddathir: 18-23]
“Verily, he thought and plotted; So let him be cursed, how he plotted! Then he thought;Then he frowned and he looked in bad tempered way; Then he turned back and he was proud” [TMQ Muddathir: 18-23]
Ta haka, idan ka duba dukkan Alkur'ani, ba za ka same shi yana bin wani abu daga hanyar da aka sani ta Larabawa ba, ko a waka ko a nasara, a nau'ikanta daban-daban, kuma ba ya kama da wata magana daga maganganun Larabawa ko wasu mutane ba.
In this manner examine the whole Qur’ān, you will not find it adhering to anything from the well-known way of the Arabs in terms of poetry or prose in their various types, and nor does it resemble any saying from the sayings of the Arabs or any other people.
Za ku ga salon sa yana da sauƙi, mai ƙarfi da kyau, wanda ke bayyana ma'anoni ta hanyar magana da ke nuna su a cikin mafi daidaiton siffa. Idan ma'anar ta yi laushi, za ku same shi yana cewa:
Then you will find its style is clear, intense and beautiful which renders meanings in a manner of expression which depicts the meanings in the most accurate of depictions. When the meaning is delicate you find it saying:
Lalle ne, ga masu taqawa (masu tsoron Allah), akwai rabon nasara (Aljanna): Lambuna da gonakin inabi. Da 'yan mata masu shekaru ɗaya. Da kuma kofi cike (na giya). [TMQ Naba: 31-34]
“Verily, for the Muttaqun (Godfearing), there will be a success (Paradise); Gardens and grapeyards. And maidens of equal age. And a full cup (of wine)” [TMQ Naba: 31-34]
Ina so in kasance da kalmomi masu laushi da jimloli masu gudana, amma kuna bani wannan kalmar kawai ba tare da rubutun da za a fassara ba. Ku aiko da rubutun da kuke so a fassara zuwa Hausa, sai in fassara shi da kyau.
Using delicate words and soft, flowing sentences.
Kuma idan ma'anar ta yi karfi, mutum zai ga an ce:
And when the meaning is forceful, one will find it saying:
Lalle ne, Jahannama wuri ne na kwanto, makoma ga masu tawaye. Za su zauna a cikinta shekaru masu yawa. Ba za su ɗanɗana sanyi a cikinta ba, ba kuma abin sha. Sai ruwa mai tafasa, da ruwan jini da ƙuraje masu ƙazanta. Wannan sakayya ce daidai da miyagun laifuffukansu. [TMQ Naba: 21-26]
“Truly, Hell is a place of ambush, a dwelling place for the Taghun (Those who transgress the limits set by Allah). They will abide therein for age, nothing cool shall they taste therin, nor any drink. Except boiling water, and dirty wound discharges. An exact recompense (according to their evil crimes)” [TMQ Naba: 21-26]
Ta haka ne yake amfani da kalmomi masu girma da jimloli masu ƙarfi. Kuma idan ma'anar tana da daɗi, sai ya yi amfani da kalmomi masu daɗi, don haka sai ya ce:
Thus using grand words and strong sentences. And when the meaning is pleasant it uses pleasant words, so it says:
Ya ɗaukaka iyayensa a kan karagar mulki, suka faɗi a gabansa suna sujada. [TMQ Yoosuf: 100]
“And he raised his parents to the throne and they fell down before him prostrate” [TMQ Yoosuf: 100]
Kuma idan ma'anar ta kasance abar ƙi, sai a zo da kalmar da ta dace da wannan ma'ana, don haka sai ya ce:
And when the meaning is objectionable it comes with the appropriate word for this meaning, so it says:
"Shin domin ku ne maza, kuma domin Shi ne mata? Wannan, lalle, rabo ne mai rashin adalci." [TMQ Najm: 22]
“Is it for you the males and for Him the females? That indeed is a division most unfair” [TMQ Najm: 22]
Ya ce:
And it says:
"Kuma ka runtse muryarka. Lalle ne, mafi munin dukkan muryoyi kuwa ita ce muryar jaki." [TMQ Luqman: 19]
“And lower your voice. Verily, the harshest of all voices is the voice (braying) of the ass” [TMQ Luqman: 19]
Isar ma'anar ta kasance tare da irin wannan salon magana wanda ke zayyana ma'anoni, yana mai ba da muhimmanci ga kalmomin da ke da waƙafi mai motsa rai yayin fahimtar ma'anonin da kuma tunaninsu. Shi ya sa yake jawo a cikin mai saurare wanda ya fahimta, saboda zurfin ma'anoninsa da fasahar furucinsa, wata babbar girma da tawali'u, har wasu daga cikin masana harshen Larabci masu fasaha kusan sun yi sujada a gabansa duk da kafircinsu da taurin kansu.
The rendering of meaning had been accompanied with this manner of expression which depicts the meanings, giving attention to words which have the rhyme that moves the soul when conceiving the meanings and comprehending them. That is why it evokes in the listener who comprehends, due to the depth of its meanings and the eloquence of its expression a deep sense of awe humility until some of the eloquent Arab thinkers almost prostrated before it despite their disbelief and obstinacy.
Saboda haka, duk wanda ya yi nazari sosai a cikin kalmomin Alƙur'ani da jumlolinsa zai ga cewa Alƙur'ani yana kula da sautunan da ke fitowa daga wuraren furtawarsu idan ana haɗa haruffa tare. Saboda haka haruffan da ke kusa da juna a wurin furtawa ana sanya su kusa da juna a cikin kalma ko jumla. Idan kuma akwai tazara tsakanin wuraren furtawa, sai a raba su da wani harafi wanda ke kawar da wahalar sauyawar, a lokaci guda kuma yana sa harafin ya zama mai daɗin furtawa, mai sauƙi ga kunne idan aka maimaita shi kamar murya mai maimaituwa a waƙa. Ba ya cewa 'kal ba'iq a-mudfiq' ba, sai dai 'kasayyib'. Haka kuma ba ya cewa 'al-hu'khu'' ba, sai dai 'sundusu khudrin'. Idan kuma ana buƙatar haruffan da ke nesa da juna a cikin wata ma'ana da ta dace da ita, wadda babu wata kalma da za ta bayar da ita sai kalmar 'deeza', to babu wani amfani a yi amfani da kalmar 'zalima' ko 'ja'ira' a wurinta, duk da cewa ma'anar iri ɗaya ce. Baya ga wannan daidaito a amfani, harafin da ke maimaituwa a cikin ayoyi ana iya ganinsa a fili sau da yawa. Misali, Ayatul Kursiyy tana da harafin lam da aka maimaita a cikinta sau 23, cikin salo mai daɗi wanda yake shafar ji, har yakan sa mutane su kasa kunne suna son ƙarin ji.
Then, indeed the one who scrutinises the words of the Qur’ān and its sentences will find that the Qur’ān gives attention to, when placing letters together, the sounds that come out from their places of articulation. So the letters close to each other in articulation are placed close to each other in a word or sentence. And when there is a gap betwen the points of articulation, they are separated with a letter which eliminates the strangeness of the transition. And at the same time it makes a letter pleasant in articulation and light on the ears to be repeated like the chorus in music. It does not say 'kal ba'iq a-mudfiq' but 'kasayyib'. Nor does it say 'al-hu'khu'' but 'sundusu khudrin'. And when it is necessary to use letters which are placed distanced from each other in a meaning which befits it and nothing else gives that meaning like the word 'deeza', there is no point in using the word 'zalima' or 'ja'ira' in its place even though the meaning is one. In additon to this precision in usage, the letter which is in chorus is clearly found in verses with some frequency. The Verse of the Throne (ayatul kursiyy) for example has the letter lam repeated in it 23 times in a pleasant manner which has an impact on the hearing such that it makes people prick up their ears and want to hear more.