Kalmar Qur'ani don imani game da gaskiyar ruhaniya shi ne /man (imani), wanda yake da matakai biyu: lqrar bil-lisan (furta da harshe) da tasdeeq bil-qalb (gaskatawa da zuciya). Furta imani da harshe game da gaskiyar ruhaniya da Musulunci ya tabbatar ita ce sharadin shigar mutum cikin wannan addini, amma imani na gaskiya ba ya bayyana sai idan wannan imani ya zurfafa zuwa ga tabbaci mai karfi a cikin zuciya.

The Qur'anic term for belief in a spiritual reality is /man (faith) which has two phases: lqrar bil-lisan (verbal profession) and tasdeeq bil-qalb (heart-felt conviction). A verbal profession of a belief in the spiritual realities upheld by Islam is the condition of a person's admittance into the fold of this religion, but true faith will emerge only when that belief deepens into a strong inward conviction.

Yanzu menene ma'anar imani da Alkur'ani? Yana nufin mutum ya fara furta da bakinsa cewa Alkur'ani Maganar Allah ce (SW) wadda Ya saukar ta ta hannun mala'ikansa zababbe Jibra'ilu (AS), ga manzonsa na ƙarshe, Annabi Muhammadu ﷺ. Idan mutum ya yi wannan furuci, za a karɓe shi a matsayin mamba cikin al'ummar Musulmi, ko da yake bai riga ya kai ga imani na gaskiya ba. Sai dai idan ya fara riƙe wannan imani da cikakken yakini daga zuciyarsa, haske na gaskiya zai haskaka zuciyarsa. Sannan zai ga zuciyarsa cike da girmamawa ga Littafi Mai Tsarki. Yayin da imaninsa ke ƙara ƙarfi, hankalinsa zai ƙara shiga ƙarƙashin tasirin Alkur'ani, kuma jin girmamawarsa gare shi zai ƙara zurfi. Don haka imani da girmamawa suna tafiya tare. Daga nazarin Alkur'ani mun koya cewa mutum na farko da ya yi imani da wannan Littafin da aka saukar shi ne Annabi ﷺ da kansa, wanda sahabbansa (RAA) suka bi shi.

Now what is meant by having faith in the Qur'an? It means that one should, in the first instance, verbally profess that the Qur'an is the Word of Allah (SW) that was revealed by Him through His chosen angel Jibra'eel (AS), to the last of His messengers, Prophet Muhammad (SAW). Having made this profession, a person will be accepted as a member of the Muslim community, although he may not have yet attained true faith. It is only when he comes to cherish this belief with a deep, inward conviction that the light of true faith will illumine his heart. Then he will find his heart to be full of reverence for the Holy Book. As his faith becomes stronger and stronger, his mind will come more and more under the spell of the Qur'an, and his feeling of reverence for it will become deeper and deeper. Thus faith and reverence go together. We learn from the study of the Qur'an that the first individual to believe in this ~evealedB ook was none other than the Prophet (SAW) himself who was followed by his Companions (RAA).

Manzon Allah ﷺ ya yi imani da abin da aka saukar masa daga Ubangijinsa, haka ma muminai.

The Messenger believed in what was revealed to him from his Lord, as well as the believers ....

(Al-Baqarah 2:285)

(Al-Baqarah 2:285)

Imaninsu shi ne wani yaƙini mai zurfi a cikin zuciya cewa Alƙur'ani kalmar Allah ce (Kalam Allah). Wannan yaƙini ya haifar musu da wata ɗabi'a ta girmamawa ga Alƙur'ani, kuma ya haifar a cikin zukatansu da ƙauna mara iyaka da sadaukarwa gare shi. Saboda wannan dalili ne Manzon Allah ﷺ yake jiran wahayi da fatan zuwansa, kuma idan an dakatar da shi na ɗan lokaci sai ya yi ƙosawa, kuma idan aka ci gaba da saukarsa sai ya yi ƙoƙarin haddace shi da matuƙar ƙwazo da marmarin, har Allah (SWT), saboda ƙauna da tausayi ga Manzonsa ﷺ, ya hana shi yin ƙosawa a wannan al'amari da umarni kamar haka:

Their belief was a deep inward conviction that the Qur'an was kalam Allah (the Word of God). This conviction developed in them a reverential attitude towards the Qur'an and created in their hearts an unbounded love and devotion for it. It was for this reason that the Holy Prophet (SAW) used to wait anxiously for the Revelation to come, that he a would get impatient if it was temporarily suspended, and when it was resumed he would try to memorize it with utmost avidity and eagerness, so much so that Allah (SWT), out of love and affection for his Messenger (SAW), forbade him to be impatient in this regard with the following instructions:

... kada ka yi gaggawa game da Alkur'ani ....

... do not be in haste for the Qur'an .... (Taha 20:114)

Kada ka motsa harshenka da sauri (lokacin ƙoƙarin haddace Wahayin) don ka yi gaggawar karanta shi.

And do not move your tongue quickly (in trying to memorize the Revelation) to make haste therewith.

(Al-Qiyamah 75:16)

(Al-Qiyamah 75:16)

Sau ɗaya a farkon lokaci, ci gaban saukar Alƙur'ani ya katse na wani lokaci mai tsawo fiye da yadda aka saba. An ruwaito cewa wannan katsewa ya jawo wa Manzon Allah ﷺ baƙin ciki da damuwa har ya kan yi tunanin jefa kansa daga kan wani dutse. Soyayyarsa ga Alƙur'ani ta yi zurfi har yakan shafe mafi yawan dare yana salla da karatu. Zai tsaya yana karanta Alƙur'ani na sa'o'i masu tsawo har ƙafafunsa su kumbura. Sahabbansa (RAA) ma suna ƙaunar Littafin nan mai tsarki daidai da shi, kuma suna karanta shi na sa'o'i masu tsawo da daddare.

Once at an early stage, the continuity in the process of Qur'anic revelation was interrupted f~arn untisually long period. It is reported that this interruption caused the Holy Prophet (SAW) so much anguish and distress that he would often think of throwing himself down from a mountain. So deep was his devotion for the Qur'an that he would spend the greater part of the night in prayer and recitation. He would stand reciting the Qur'an for long hours until his feet would get swollen. His Companions (RAA) were equally enamored of the Holy Book and would recite it for long hours at night.

Da yawa daga cikinsu sun sanya a ransu cewa za su karanta dukan Alƙur'ani sau ɗaya a kowane mako. Annabi Mai Tsarki (SAW), duk da cewa shi ne wanda aka saukar wa Alƙur'ani, sau da yawa yakan roƙi Sahabbansa (RAA) su karanta Alƙur'ani a gare shi, kuma zai yi kuka saboda tsananin motsin zuciyar da ke tasowa a cikin zuciyarsa.

Many of them had made it a point to go through the whole Qur'an once a week. The Holy Prophet (SAW), though himself the recipient of the Qur'anic Revelation, often asked his Companions (RAA) to recite the Qur'an to him and would be moved to tears by the intensity of feelings roused in his heart.

A bayyana cewa dalilin da ya sa Sahabban Manzon Allah (SAW) suka kai ga kaunar Alkur'ani mai zurfi da girmamawa a zukatansu, suka dauke shi da girma haka, shi ne imaninsu da cewa Alkur'ani Wahayi ne daga Mai Iko Duka ya kai matsayi mafi girma na yakini - matsayin da ake karbar gaskiya a matsayin Gaskiya Madaukaki. Yanzu bari mu duba halin imaninmu ga Alkur'ani. Muna furta cewa Alkur'ani "Wahayi ne daga Allah", kuma lallai ya kamata mu gode wa Mai Iko Duka da ya sanya mu cikin wadanda suka yi imani da haka game da Littafinsa; amma mafi yawancinmu ba mu yarda a cikin zuciya cewa Maganar Allah ce (SWT), Wahayi daga Mahaliccin sammai da kasa ba. Wannan shi ne ainihin dalilin da ya sa muke nisanta da Alkur'ani kuma ba mu damu da shi ba. Ko da bincike da duba kanmu kadan zai tabbatar da cewa zukatanmu babu gaskiyar imani ga Alkur'ani a cikinsu, kuma maimakon su rike imani na gaske, sun zama mazaunan shakka da kokwanto. 'Yan'uwana Musulmi na iya jin haushin wannan magana ta gaskiya daga gare ni; duk da haka, gaskiya ne cewa mu Musulmai mun rasa tabbataccen imani ga asalin Alkur'ani daga Allah, abin takaici. Halin shakka da rashin tabbaci da muke ciki yau an bayyana shi a cikin Alkur'ani da wadannan kalmomi:

Obviously, the reason why the Companions of the Holy Prophet (SAW) came to entertain such a deep love and reverence for the Qur'an in their hearts, and regarded it with so much reverence, was that their belief in the Qur'an being a Revelation from the Almighty had reached the highest stage of conviction - a stage at which a reality is accepted as an Absolute Truth. Now let us examine the condition of our faith in the Qur'an. We do profess that the Qur'an 'is a Divine Revelation and, indeed, we should be thankful to the Almighty that He has included us among those who hold this belief about His Book; but most of us are not inwardly convinced of its being the Word of Allah (SVVT), a Revelation from the Creator of the heavens and the earth. This is the real cause of our estrangement from, and indifference to the Qur'an. Even a casual introspection and self-examination will prove that our hearts are devoid of the true belief in the Qur'an and, instead of harboring true faith, they have become the dwellings of doubts and misgivings. My fellow Muslims might resent this plain speaking on my part; nevertheless, it is a fact that we Muslims woefully lack a staunch faith in the Divine origin of the Qur'an. The state of doubt and uncertainty in which we find ourselves today has been described in the Qur'an in the following words:

Lalle ne, waɗanda aka gāda Littafin bayansu, suna cikin shakka mai tayar da hankali game da shi. (Ash-Shura 42:14)

... truly, those who have inherited the Book after them are in suspicious (disquieting) doubt concerning it. (Al-Shura 42:14)

Wannan rashin imani ne ya sa ba mu samun girmamawa ga Alkur'ani a cikin zukatanmu, kuma ba ma jin sha'awar karanta shi, ko nuna sha'awa ga tunani a kan ma'anarsa, ko kuma tunanin neman shiriyarsa wajen tafiyar da rayuwarmu. Muddin ba mu gyara wannan mummunan kasawa ba, babu wani amfani da za a samu daga kowane adadin koyarwar addini.

This lack of faith is the reason why we neither find any reverence for the Qur'an in our hearts, nor feel inclined to study it, nor evince any interest in pondering over its meaning, nor ever think of seeking its guidance in conducting our lives. As long as we do not make up this dreadful deficiency, no useful purpose will be served by any amount of religious instruction.

Saboda haka, farkon wajibi kuma babba ga kowane Musulmi shi ne ya duba imaninsa game da Alkur'ani, domin ya ga ko imaninsa cewa Alkur'ani littafi ne mai tsarki kuma daga sama dogma ce kawai wadda ba ta da wata alaka da rayuwarsa ta yau da kullum, ko kuwa yana da gaskiyar yakini cewa Alkur'ani Kalmar Allah ce (SWT) da aka saukar wa mutane don su nemi shiriya daga gare shi, su mayar da shi tsarin rayuwa mai amfani. Idan muna da wannan yakini, to muna da dalilin gamsuwa da godiya ga Allah (SWT), amma idan ba mu da shi - wanda abin takaici shi ne halin mafi yawan mutane - to ya kamata mu fara cike wannan gibi a imaninmu, domin cika sauran wajibanmu ga Alkur'ani ya dogara ne kan wannan yakini kawai.

The first and foremost duty of every Muslim, therefore, is to check his belief in the Qur'an to see whether his belief in the Qur'an being a sacred and heavenly book is a mere dogma which has nothing to do with his practical life, or whether he is really convinced of its being a Word of Allah (SWT) which has been vouchsafed to mankind to seek guidance from it and make it a practical code of life. If we hold this conviction, we may have reason to be satisfied and be thankful to Allah (SWT), but if not - which unfortunately is the case with a vast majority - we should first of all make up this deficiency in our faith, because the fulfillment of our other obligations to the Qur'an is dependent upon this very conviction.

Ana iya tambaya game da yadda za a cike wannan gibi. Babu shakka, hanya mafi sauƙi kuma mafi inganci ta samun imani da ƙara shi ita ce kasancewa cikin al'ummar mutane masu tsoron Allah, waɗanda zukatansu suka haskaka da hasken imani na gaskiya. Sahabban Manzon Allah ﷺ sun sami imaninsu na musamman ta tasirin wahayi daga Ubangijinsu ﷺ, wanda da kansa ya zama misali na imani da tabbaci. Bayan rasuwar Manzon Allah ﷺ, babu wanda zai iya yin mafarkin kaiwa matakin imani da sahabbai (RAA) suka kai saboda kasancewarsa ta zahiri a tsakaninsu, duk da haka hanyar inganta da kammala imani a cikin kamfanin masu ibada za a ci gaba da bi tare da babbar fa'ida ko a yau; don haka, muna bukatar komawa ga masu ibada daga cikinmu domin ci gaba da wartsakar da imaninmu. Dangane da masu ibada kuwa, su ma za su sami babbar majiyar hasken imani a cikin Alqur'ani Mai Girma kansa. Haka kuma za su yi nazari sosai a kan tarihin rayuwar Manzon Allah ﷺ da sahabbansa (RAA), domin su iya jin daɗin zumunci na hankali da na ruhi tare da Manzon Allah ﷺ da sahabbansa (RAA). Game da imani da Alqur'ani da kuma girmansa, dole ne mu dogara ga majiya ɗaya kawai, wato Alqur'ani Mai Girma kansa.

It may be asked as to how can this deficiency be made up. Obviously, the easiest and the most effective way to acquire and augment faith is to move in the society of godly persons whose hearts are illumined by the light of true faith. The Companions of the Holy Prophet (SAW) owed their unique faith to the inspiring influence of their Master (SAW), who himself was an embodiment of faith and certitude. After the death of the Holy Prophet (SAW), one can never dream of attaining the same degree of faith as the Companions (RAA) had attained on account of his physical presence among them, still the method of improving and perfecting faith in the company of the pious will be followed with immense advantage even today; so, we need to turn to the pious among us for continually refreshing our faith. So far as the pious are concerned, they, in their turn, will find the greatest source of the light of faith in the Holy Qur'an itself. They will also make a careful study of the biographies of the Holy Prophet (SAW) and his Companions (RAA) so that they may be able to enjoy an intellectual and spiritual companionship of Allah's Messenger (SAW) and his Companions (RAA). As regards the faith in the Qur'an and its growth, we have to depend upon one source only, that is the Holy Qur'an itself.

A gaskiya, ƙarfin imani (iman) ba wani abu ba ne da za a iya dasa shi a cikin mutum daga waje. Imani shi ne bayyanar gaskiyoyi masu asali waɗanda ke ci gaba da walƙiya a cikin zuciyarmu, zuciya kuma tana kama su tana nuna su. Za mu iya cewa zuciyar ɗan adam madubi ce mai ban mamaki, tana kama da nuna hasken waɗannan gaskiyoyin duniya waɗanda suke ginshiƙin iman ta atomatik. Abin da yake faruwa shi ne wani lokaci saman wannan madubi yakan yi duhu saboda tasirin muhalli da tarbiyya marasa kyau, sai ya kasa kama da nuna hasken imani na ciki. Don goge wannan madubi domin ya nuna hasken cikin mutum a sarari, Allah (SWT), saboda alherinSa ga bil'adama, ya saukar da Maganarsa, yana kira gare mu da mu gane hasken da ke cikin kanmu, kuma yana tuna mana gaskiyoyin da su ne fahimtar da zuciyarmu ke yi ta dabi'armu ta asali.

In reality, /man (or faith) is not something that can be planted in us from outside. It is an embodiment of fundamental truths that continually flash through our inner being and are caught and reflected by our heart. We can say that the human heart is a wonderful mirror that automatically catches and reflects the light of those universal truths that constitute Iman. What happens is that sometimes the surface of this mirror gets blurred under the effect of wrong environment and education and fails to catch and reflect the inner light of Iman. To polish this mirror so that it may clearly reflect man's inner light, Allah (SWT), out of His Benevolence to mankind, has revealed His Word, urging us to discern the light inside ourselves and reminding us of the truths which are the intuitive apprehensions of our primordial nature.

Fahimta da tunatarwa (game da gaskiyar da aka dasa a cikin ɗabi'ar ɗan adam) ga kowane bawa da ke komawa wurin Allah da tuba. (Qaf 503)

An insight and reminder (of the truths ingrained in human nature) for every servant who turns to Allah in repentance. (Qaf 503)

Idan aka yi nazari a cikin Littafi Mai Tsarki, aka kuma yi tunani a kan ma'anoninsa cikin neman gaskiya ta gaskiya, sai dai dukkan labulan duhu su ɗaya bayan ɗaya, kuma cikinmu ya haskaka da hasken imani. Bayan da madubin zuciya ya kasance yana iya nuna hasken imani a sarari, har yanzu za mu koma ga Alkur'ani duk lokacin da muka ga saman sa mai haske yana zama mara haske kuma yana hazo saboda tasirin jarabawar duniya. Hadisin da ke biye, wanda aka ruwaito daga Abdullahi Ibn Umar (RAA), yana magana ne a kan tasirin goge-goge da Alkur'ani yake yi a madubin zuciya:

If the Holy Book is studied and its meanings are pondered over in a genuine quest for truth, all the veils of darkness are lifted, one after another, and out inner self is illumined by the light of faith. After the heart's mirror has once been rendered capable of clearly reflecting the light of faith, we shall still have to revert to the Qur'an whenever we find that its shining surface is becoming dull and hazy under the effect of worldly temptations. The following tradition, narrated on the authority of Abdullah Ibn Umar (RAA), refers to the polishing effect of the Qur'an on the mirror of the heart:

Manzon Allah ﷺ ya taɓa cewa: "Lalle waɗannan zukatai suna tsatsa kamar yadda ƙarfe ke tsatsa a cikin ruwa." An tambaye shi yadda za a iya goge tsatsar zuciya. Ya amsa: "Ta hanyar yawan tunawa da mutuwa da karatun Alƙur'ani." (Bayhaqi ne ya ruwaito shi)

The Holy Prophet (SAW) once remarked: "Surely, these hearts get rusted as iron gets rusted in water." He was asked how the heart's rust could be rubbed off. He replied: 'By frequent remembrance of death and the recitation of the Qur'an." (Narrated by Bayhaqi)

Ainihin batun shi ne cewa idan imaninmu da asalin Qur'ani na Allah ya zama abin yarda kawai ta hanyar akida, ba zai kawo wani sauyi a halin da muke ciki yanzu ba, haka kuma ba zai canza kallon sanyin zuciya da muke yi wa Qur'ani ba. Idan muna son mu ba Qur'ani hakkinsa, mu cika bukatun da yake yi mana, to da farko dole ne mu sami gaskiya mai zurfi a cikin zukatanmu cewa Qur'ani, hakika, shi ne Saƙo na ƙarshe kuma na ƙarshe daga Allah (SW) wanda aka isar wa ƙarshen manzanninsa domin shiryar da ɗan Adam. Da zarar mun kai ga wannan gaskiya, kallonmu ga Qur'ani zai canza sosai. Da zarar mun fahimci cewa Qur'ani wahayi ne daga Ubangijinmu, Mahaliccinmu, wannan Halitta Mafi Girma wacce ko da ƙaramin sanin ta ya wuce iyakar tunaninmu, tunaninmu zai canza gaba ɗaya.

The crux of the matter is that if our belief in the Divine origin of the Qur'an remains a mere dogma, it will not bring about any change in our present conditions and in our attitude of cold indifference towards the Qur'an. If we wish to do justice to the Qur'an and fulfill the demands it makes from us, we should first of all have the deep inner conviction that the Qur'an is, indeed, the last and final Message of Allah (SW) delivered to the last of His messengers for the ,guidance of mankind. As soon as we come to have this conviction, our attitude towards the Qur'an will undergo a radical change. As soon as we realize that it is a Revelation from our Lord, our Creator, that Most Exalted Being Whose slightest apprehension transcends the bounds of our imagination,? our thinking will be completely revolutionized.

Za mu ji sannan cewa Alƙur'ani ne babbar ni'ima a gare mu a ƙarƙashin rana. Karatunsa zai ciyar da ƙarfafa rayukanmu, kuma tunani a kan ma'anoninsa zai horar da zukatanmu, ya kuma haskaka hankalinmu. Daga wannan lokaci zuwa gaba, ba za mu taɓa jin mun ƙoshi da nazarinsa ba; ko da mun sadaukar da mafi kyawun ƙarfin tunaninmu da hankalinmu ga hidimarsa, kuma mun ba da duk rayuwarmu ga tunani a kan ma'anoninsa, za mu ji cewa ba mu iya yi wa Alƙur'ani mai girma, babban littafi daga cikin littattafan sama, adalci ba.

We shall then feel that the Qur'an is the greatest blessing for us under the sun. Its recitation will sustain and nourish our souls, and contemplation over its meanings will chasten our hearts and enlighten our minds. From that point onwards, we shall never feel satiated with its study; and even after dedicating the best powers of our mind and intellect to its service, and having devoted our whole life to meditation over its meanings, we shall feel that we have not been able to do justice to the Glorious Qur'an, the greatest of the heavenly books.