Ya bayyana wannan makala cikin harshen Urdu a karkashin take Musalmanon per Qur'an-e-Majeed kay Huqooq, kuma an dogara ne akan jawabai biyu da Dr. Israr Ahmad ya gabatar wa Jama'ar Masallaci a Jami'ah Khazra, Samanabad (Lahore) a ranakun Juma'a biyu a jere a watan Janairun 1968, a lokacin da Musulmin Pakistan ke murnar cika shekaru 1400 da fara saukar Alkur'ani Mai Girma ga Annabi Muhammadﷺ. A watan da ya biyo baya, Dr. Israr Ahmad ya gabatar da jawabai kan makamantan batutuwa a Kwalejin Ajmal Bagh, Sadiqabad, Makarantar Sakandare ta Ta'meer-e-Millat, Sukkur, da Kwalejin Gwamnati, Jhang. An gyara tare da buga rubutun wadannan jawabai a mujallar wata-wata ta Meesaq a cikin fitowar watan Mayu da Yuni na wannan shekarar. A watan Nuwamba 1969, an buga su a sigar littafin karami mai taken da aka ambata a sama, kuma a watan Yulin 1972 aka buga bugu na biyu na kwafi dubu goma a karkashin Markazi Anjuman Khuddamul-Qur'an Lahore.

This article, which appeared in Urdu under the title Musalmanon per Qur'an-e-Majeed kay Huqooq, is based on two addresses delivered by Dr. lsrar Ahmad to the Congregations in Jami'ah Khazra, Samanabad (Lahore) on two consecutive Fridays in January 1968, at a time when the Muslims of Pakistan were celebrating the 1400th anniversary of the commencement of the Revelation of the Holy Qur'an to Prophet Muhammad (SAW). During the following month, speeches on similar topics were delivered by Dr. lsrar Ahmad at the Ajmal Bagh College, Sadiqabad, Ta'meer-e- Millat High School, Sukkur, and Government College, Jhang. The text of these addresses and speeches was edited and published in the monthly Meesaq in its May and June issues of the same year. In November 1969, it appeared in the form of a booklet under the title mentioned above, and in July 1972 its second edition of ten thousand copies was published by the Markazi Anjuman Khuddamul- Qur'an Lahore.

Musalmanon per Qur'an-e-Majeed kay Huqooq wani kira mai zafi ga Musulmai "su koma ga Alkur'ani," su sake sadaukar da kansu ga nazarinsa, kuma su mai da shi kadai jagora a rayuwarsu. Saboda girman manufar da ke bayan wannan littafi, na ga ya dace a fassara shi zuwa Turanci domin amfanin al'ummar masu karatun Turanci, da kuma domin isa ga zukatan mutanen kasashen waje.

Musalmanon per Qur'an-e-Majeed kay Huqooq is an impassioned call to the Muslims "to return to the Qur'an," to rededicate themselves to its study, and make it the sole guide for their lives. Considering the profound purpose behind the book, I felt that it should be rendered into English for the benefit of our English-reading public as well as for approaching the minds of the people abroad.

Saboda haka, na yi niyyar neman izinin Dr. Israr Sahib don fassara littafin, sai, wata rana, cikin farin cikin da ba zato ba tsammani, ya da kansa ya ba ni shawarar in fassara Huquq - wannan shi ne taƙaitaccen kuma sanannen laƙabin wannan littafi. Saboda haka, fassarar yanzu tana bayyana a ƙarƙashin take Haƙƙoƙin da Musulmi ke bin Alƙur'ani.

Accordingly, I was thinking of seeking Dr. . lsrar Sahib's permission for the translation of the book when, one day, to my delightful surprise he himself suggested that I should translate the Huquq - that being the brief and popular sobriquet of this book. Hence the translation now appears under the title The Obligations Muslims Owe to the Qur'an.

Wannan fassarar an riga an buga ta a matsayin wata kasida ta Kongaren Ilimin Musulunci na Pakistan Baki Daya (All Pakistan Islamic Education Congress) a cikin wata sabuwar lamba ta mujallarsu mai suna Islamic Education, karkashin take: "What Does the Qur'an Demand from its Followers?", kuma yanzu, ta hanyar kyautatawarsu da hadin kansu, tana sake bayyana a matsayin littafin kasida na yau da kullum, karkashin wani sabon take. Ina addu'a cewa za ta zama mai amfani wajen cika babban manufar da Dr. Israr Ahmad, marubucin littafin asali, ya sanya a gaba, kuma yake bi da cikakkiyar sadaukarwa, Ameen.

This translation has already been published in the form of an article by the All Pakistan Islamic Education Congress in a recent issue of their journal Islamic Education under the title: "What Does the Qur'an Demand from its Followers?" and now, through their courtesy and cooperation, it is reappearing under a new title in the form of a regular booklet. I pray that it may prove helpful in the fulfillment of the great purpose which Dr. lsrar Ahmad, the author of the original book, has set before himself and which he is pursuing with a single-minded devotion, Ameen.

Muhammad Ibrahim.

Muhammad lbrahim.

A cikin shekaru goma na ƙarshe (watau shekarun sittin), gasar karatun Alƙur'ani ta ƙasashen duniya ta zama abin da ake yi akai-akai a ƙasashen Musulmi. Waɗannan gasa, wadanda shahararrun qurra'i daga ƙasashe daban-daban ke halarta don nuna gwanintarsu mai ban mamaki wajen karatun Alƙur'ani, sun yi amfani iri-iri.

During the last decade (i.e., the sixties), international qir'aat competitions have become a regular feature in the Muslim World. These competitions, in which well-known qura' from different countries have been participating to display their remarkable talents for the recitation of the Qur'an, have served a number of purposes.

Manyan masu sauraro masu yawa da suke sauraron karatun qurra'u masu shahara a duniya cikin mamaki da nishadi sun kasance koyaushe suna motsawa da wannan waƙa ta musamman, fasaha ta magana, da girman harshen Alƙur'ani. Wannan na iya ƙarfafa imaninsu ga asalin Alƙur'ani na Ubangiji na ɗan lokaci. Haka kuma, waɗannan gasa sun yi wa tajwidi (wato fasahar karanta Alƙur'ani da daidaiton furuci) shahara a Malaysia, Indonesia, da Pakistan. Yara Musulmi a waɗannan ƙasashe a yau na iya karanta Littafi Mai Tsarki da lafazi da sautin murya da suka fi kyau sosai fiye da yadda za su iya yi 'yan shekaru da suka wuce.

The large audiences who have been listening spell-bound to the recitations of the world-famous qura' have always been moved by the unique melody, eloquence, and grandeur of the Qur'anic diction. This may have temporarily strengthened their belief in the Divine origin of the Qur'an. Moreover, these competitions have popularized tajweed (i.e., the art of reciting the Qur'an with correct pronunciation) in Malaysia, Indonesia, and Pakistan. The Muslim children in these countries today can recite the Holy Book with much better accent and intonation than they could possibly do a few years ago.

Ba tare da nufin raina muhimmancin karatun Alkur'ani daidai ba, mutum na iya tambaya:

Without intending to minimize the importance of reciting the Qur'an correctly, one might ask the question:

Shin waɗannan gasa sun taimaka wajen rage gibin da ke tsakaninmu da Alƙur'ani a yau? Ko kuwa sun kafa wata hulɗa ta gaskiya tsakaninmu da Littafin Allah (SWT)? Amsar waɗannan tambayoyi ita ce: "A'a." Abin takaici, babbar manufar kafa hulɗa ta gaskiya tsakanin Alƙur'ani da mu ba ta cimma ba, koda ta hanyar tarurrukan addini da taruka iri-iri da aka yi a ƙasarmu da wasu ƙasashe a cikin 'yan shekarun nan. Malamai da masana da suka halarci tattaunawa a waɗannan taruka galibi sun mayar da hankali kan batutuwa kamar girman Alƙur'ani, kyawunsa da abubuwan al'ajabi da ke cikinsa, amma ba a yi wani ƙoƙari ba wajen duba tambayoyi na asali: Mene ne wajibanmu ga Alƙur'ani? Kuma ta yaya za mu cika waɗannan wajibai? Game da ɗaukaka da girman Alƙur'ani kuwa, mun yi imani cewa ba a iya bayyana shi ba, kuma fahimtarsa sosai ta fi ƙarfin tunanin ɗan adam. Shi ya fi sani da Ubangijin sammai da ƙasa, wanda Maganarsa ta ke, ko kuma Manzonsa mai albarka ﷺ wanda aka saukar masa. Saboda haka, maimakon yin ƙoƙarin bayyana keɓantattun kyawawan halayensa cikin girman kai, abin da ya fi dacewa a gare mu shi ne mu fahimci wajibanmu da nauyin da ke kanmu ga Alƙur'ani sarai, sa'an nan mu duba ko muna cika waɗannan wajibai da gaskiya. Idan muka ga ba mu cika su ba, ya kamata mu yi tunani sosai game da irin matakin da za mu ɗauka domin cika su; sa'an nan mu ɗauki matakin ba tare da wani jinkiri ba, domin tsira tamu ta dogara ne da ƙoƙarinmu a wannan hanya. Yabo mai ban sha'awa ga Alƙur'ani ba zai wadatar ba, kuma ba zai iya maye gurbin cika wajibanmu ga Littafi Mai Tsarki ba.

Have these competitions helped bridge the gulf that yawns between us and the Qur'an today? Or, have they established a real contact between us and the Book of Allah (SVVT)? The answer to these questions is: "No." Unfortunately, the great objective of establishing a real contact between the Qur'an and us has not been achieved even by the different religious seminars and symposia which have been held in our country and elsewhere during the recent years. The savants and scholars who participated in the discussions at these conferences and colloquia have generally dwelt at such topics as the greatness of the Qur'an, its beauties and marvels etc., but no attempt has been made to consider the fundamental questions: What are our obligations towards the Qur'an? And how can we discharge these obligations? So far as the glory and greatness of the Qur'an is concerned, we believe it is indescribable and its adequate comprehension is beyond the reach of human mind. It is best known to the Lord of the heavens and the earth Whose Word ~t IS or to His blessed Messenger (SAW) to whom it was revealed.' Therefore, instead of making a presumptuous attempt at describing its unique merits, the most pertinent thing for us to do is that we should clearly understand our duties and responsibilities towards the Qur'an and then see whether or not we are conscientiously fulfilling these duties and responsibilities. If we find that we are not doing so, we should seriously think about the line of act~on we should adopt for their fulfillment; and then adopt the line without any further delay, because our very salvation depends on our efforts in this direction. Paying pompous compliments to the Qur'an will not be enough and it cannot be a substitute for actually discharging our obligations towards the Holy Book.

Yanzu waɗannan wajibai ne? Ko kuma, a wani fassarar, me Alkur'ani ke bukata daga gare mu?

Now what are these obligations? Or, in other words, what does the Qur'an demand of us?

Al-Qur'ani ya gabatar da bukatu biyar ga kowane Musulmi. A takaice, wadannan bukatu sune kamar haka:

The Qur'an makes five demands of every Muslim. Put in a simple language, these demands are as follows:

Musulmi yana bukatar:

A Muslim is required:

1) Yin imani da Alkur'ani. 2) Karanta shi. 3) Fahimtar shi. 4) Aiki da koyarwarsa, da 5) isar da saƙonsa da koyarwarsa ga wasu.

1) to believe in the Qur'an. 2) to read it. 3) to understand it. 4) to act upon its teachings and. 5) to convey its message and teachings to others.

1 Ainihin fahimtar matsayin Alqur'ani mai girma ya wuce iyakar hankalin ɗan adam da tunaninsa, har ta kai ga Alqur'ani da kansa ya yi amfani da misali don ba mu ƙiyasin girmansa. Allah Mai Girma da Ɗaukaka (SWT) ya ce: "Da mun saukar da wannan Alqur'ani a kan dutse, lallai da ka ga yana sunkuyar da kai, yana tsagewa saboda tsoron Allah. Waɗannan misalai ne da Muke buga wa mutane, don su yi tunani." (Al-Hashr 59.21)

1 The actual appreciation of the exalted status of Holy Qur'an is beyond the reach of human intellect and imagination, so much so that the Qur'an itself uses a similitude to'give us an approximate idea of its own greatness. Almighty Allah (SWT) says: "Had We sent down this Qur'an on a mountain, you would surely have seen it humbling itself and rent asunder by the fear of Allah. Such are the parables wh~ch We put forward to mankind that they may reflect." (Al-Hashr 59.21)

Yanzu za mu yi tunani sosai a kan waɗannan buƙatu ko wajibai, tare da ɗan bayani game da kalmomin da aka yi amfani da su a cikin Alƙur'ani kansa, domin ban da samun cikakkiyar fahimta game da abubuwan da ya kamata mai karatu ya yi wa Alƙur'ani, shi ma ya saba da muhimman kalmomin Alƙur'ani.

We will now ponder over these demands or obligations in some depth, along with a brief explanation of the terms in which they have been expressed in the Qur'an itself, so that besides getting a clear idea of his duties towards the Qur'an, the reader may also become familiar with basic Qur'anic terminology.