Baya ga layya guda huɗu da muke da su ga Alkur'ani, watau imani da cewa littafin Allah ne (SWT), karanta shi, fahimtar ma'anarsa, da aiki da koyarwarsa, akwai wata layya wadda ta rataya a wuyan kowane Musulmi, kuma dole ne ya cika ta gwargwadon ƙarfinsa da iyawarsa, watau ya isar da koyarwarsa ga wasu.

Besides the four duties that we owe to the Qur'an, i.e, believing it to be the Book of Allah (SWT), reading it, understanding it, and acting upon its teachings, another duty which rests upm every Muslim and which he must discharge according to his strength and ability, is that he must communicate its teachings to others.

Don "isar da saƙon Alƙur'ani ga mutane," kalmar da ta fi dacewa kuma ta fi cikakkiyar ma'ana ita ce tableegh. Koyar da Alƙur'ani ga wasu ma wani nau'i ne na tableegh. Haka kuma, bayyana ma'anonin Alƙur'ani ga mutane tableegh ne a matsayi mafi girma.

For "communicating the message of the Qur'an to the people," the appropriate and comprehensive terms is tableegh. Teaching the Qur'an to others is also a form of tableegh. Similarly, explaining the meanings of the Qur'an to the people is tableegh at a higher plane.

Domin fahimtar muhimmancin wannan aikin da muke bin Alƙur'ani, bari mu duba manufar da aka saukar da wannan Littafi Mai Tsarki. Alƙur'ani da kansa ya bayyana ta a cikin waɗannan kalmomi:

In order to understand the importance of this duty that we owe to the Qur'an, let us consider the purpose for which the Holy Book was revealed. It has been stated by the Qur'an 'itself in the following words:

Wannan (Alƙur'ani) saƙo ne ga mutane, domin a gargaɗe su da shi ta haka ... (Ibrahim 1452)

This (Qur'an) is a message to the people, in order that they may be warned thereby .... (Ibrahim 1452)

Yana bayyana manufar asali na saukar da shi ga Annabi Muhammad ﷺ a cikin ayah ta 19 ta Suratul An'am:

Again, it declares the basic objective of its.being revealed to the Holy Prophet (SAW) in ayah 19 of Surah Al-An'am:

Ka ce (Ya Muhammad!): "...kuma an saukar da wannan Alqur'ani zuwa gare ni domin in yi muku gargadi da shi, da duk wanda ya isa gare shi..." (Al-An'am 6:19)

Say (0 Muhammad!): "...and this Qur'an has been revealed to me that I may warn you therewith and whomsoever it may reach.. . ." (Al-An'am 6:19)

Alkur'ani kuma ya bayyana a fili cewa aikin farko na Annabi Mai Girma (SAW) shi ne isar da saƙon Alkur'ani ga ɗan Adam da cikakkiyar amana, kuma duk wani sakaci, ko da kaɗan, wajen cika wannan aiki zai zama babban kasawa ga aikin annabcinsa.

The Qur'an also announces in clear-cut words that it was the foremost duty of the Holy Prophet (SAW) to communicate the message of the Qur'an to mankind with utmost faithfulness, and that the slightest negligence in the fulfillment of this duty would be! a serious dereliction of his prophetic mission.

Saboda haka umarnin da yake nuna wajibci a cikin Suratul Ma'idah:

Hence the peremptory command in Surah Al-Ma'idah:

Ya Manzo! Ka isar da abin da aka saukar maka daga Ubangijinka. In kuma ba ka yi haka ba, to, ba ka isar da saƙonsa ba ... . (Al-Ma'idah 5:67)

0 Messenger! Proclaim that which has been sent down to you from your Lord. If you do not, then you have not conveyed His message ... . (Al-Ma'idah 5:67)

Cikin cikakkiyar biyayya ga wannan umarni, Annabi Mai Tsarki (ﷺ), tun daga lokacin da ya karɓi wahayi na farko har zuwa minti na ƙarshe na rayuwarsa a duniya, tsawon cikakken shekara 23

In perfect obedience to this command, the Holy Prophet (SAW), right from the moment he received the first revelation to the last minute 6f his earthly life, for full 23

...shekaru, ya jure wahalhalu marasa adadi, kuma ya yi gwagwarmaya babu kakkautawa don cika babban aikin da aka dora masa. Duk da cewa wannan doguwar gwagwarmaya mai ban mamaki ta bi matakai da dama, kuma dole ya taka rawa daban-daban domin cika manufarsa, Alkur'ani ya kasance, tun farko har karshe, ginshiƙin dukkan ayyukansa. Ya kasance yana ci gaba da karatun Alkur'ani, yana bayyana ma'anoninsa, yana isar da saƙonsa ga mutane, ta haka yana haskaka tunaninsu da tsarkake rayukansu. Alkur'ani ya bayyana tsarin asali na Annabi Mai Tsarki (SAW) ta hanyar kalmomi huɗu masu muhimmanci sosai, wato: karanta ayoyin Allah, tsarkake rayuka, koyarwa game da shari'a, da dasa hikima. Waɗannan kalmomi suna bayyana a wurare huɗu daban-daban a cikin Alkur'ani:

years, bore untold hardships and waged a ceaseless struggle to fulfill the momentous duty entrusted to him. Although this long and heroic struggle passed through many phases and he had to play different roles for the fulfillment of his mission, still the Qur'an was, all along, the pivotal point of all his activities. He was constantly occupied with reciting the Qur'an, explaining its meanings and communicating its message to the people, thereby enlightening their minds and purifying their souls. The Qur'an describes the basic methodology of the Holy Prophet (SAW) by means of four highly significant terms, which are: recitation of Divine ayaat, purification of souls, instructions regarding the law, and inculcation of wisdom. These terms appear at four different places in the Qur'an:

… shi (Manzon Allah) yana karanta musu ayoyinsa, yana tsarkake su, kuma yana koya musu littafi da hikima .... (Aal Imran 3:164 & Al-Jumu'ah 62:2)

... he (the Messenger) recites to them His ayaat, purifies them, and instructs them in law and wisdom .... (Aal lmran 3:164 & Al-Jumu'ah 62:2)

A zahiri, waɗannan kalmomi suna nuna irin wannan hanya da muka ambata a shafukan baya yayin da muke bayyana ingantacciyar hanyar kawo Juyin Juya Halin Musulunci a cikin al'ummarmu. A takaice, ta bin wannan hanya da jajircewa da juriya mai ban mamaki har tsawon shekaru 23, Manzon Allah ﷺ ya yi nasara sosai, kuma ya isar da Saƙon Allah ga ɗan Adam. Haka nan ya nemi haɗin kan sahabbansa masu aminci (RAA) domin kammala aikinsa, yana kwadaitar da su da:

Obviously, these words indicate the same technique as we have suggested in the foregoing pages while explaining the right method of bringing about the Islamic Revolution in our society. In short, pursuing this method with extraordinary courage and perseverance for 23 years, the Holy Prophet (SAW) acquitted himself admirably and communicated Allah's Message to mankind. He also sought the cooperation of his devoted Companions (RAA) for the completion of his mission, exhorting them to:

Ku isar da saƙo daga gare ni ga mutane, koda kuwa aya ɗaya ce. (Bukhari ne ya ruwaito)

Convey from me to the people even if it be a single ayah. (Narrated by Bukhari)

Bayan kammala aikinsa, Annabi Muhammadu ﷺ ya miƙa nauyin isar da saƙon Alƙur'ani a nan gaba ga al'ummarsa. Bayan ya samu shaida daga mutane fiye da sau ɗaya cewa lallai ya isar da saƙon Allah gare su yadda ya kamata, Annabi ﷺ, a cikin jawabinsa na tarihi ga taron sahabbai dubu ɗari da ashirin da biyar (RAA) a lokacin hajjinsa na ƙarshe, ya ba da umarni madawwami.

Having accomplished his mission, the Holy Prophet (SAW) transferred the responsibility of propagating the message of the Qur'an in the future to his Ummah. Having obtained more than once the testimony of the people to the effect that he had, indeed, successfully conveyed Allah's Message to them, the Prophet (SAW), in his historic address to a gathering of 125 thousand Companions (RAA) on the occasion of the last pilgrimage, issued the abiding instructions:

Ya kamata waɗanda suke halarta su isar da (saƙon Allah) ga waɗanda ba sa nan. (Bukhari ne ya ruwaito)

Those who are present should convey (Allah's Message) to those who are not. (Narrated by Bukhari)

Don haka aikin yada saƙon Alƙur'ani zuwa kowane lungu da saƙo na duniya ya zama wajibi a kan kafaɗun Al'umma har abada, kuma Al'umma baki ɗaya za ta yi wa Allah Maɗaukakin Sarki (SWT) lissafi game da wannan aiki mai nauyi. Tun da Al'umma ta ƙunshi daidaikun mutane, kowane mutum yana da alhakin sauke wannan aiki: masu ilimi bisa ga iliminsu da ikonsu, da talakawa bisa ga abin hannunsu da ƙarfinsu.

Thus the duty of spreading the message of the Qur'an to every nook and corner of the world was devolved on the shoulders of the Ummah for all time to come, and the Ummah as a whole shall be answerable to the Almighty (SWT) with regard to this arduous duty. As the Ummah consists of the individuals, every individual is responsible for the discharge of this duty: men of learning according to their knowledge and ability and common people according to their means and capability.

Maganar Annabi (SAW) cewa, "Ku isar da abin da ke daga wurina ga mutane, koda kuwa aya ɗaya ce," tana tabbatar da hakan fili babu shakka cewa babu wani mutum da aka keɓe daga wannan wajibi. Idan mutum yana iya karanta rubutun Alƙur'ani a Larabci kawai, to ya koyar da wasu su karanta; wanda ya haddace dukan Alƙur'ani ya taimaka wa wasu wajen haddacewa; wanda zai iya fassara rubutun, ya yi hakan ga wasu; kuma wanda ya fahimci ma'anarsa ya bayyana ta ya kuma yi wa wasu tafsiri. Idan mutum ya fahimci ma'anar sura guda ɗaya ya bayyana wa wasu, kuma idan ya san aya ɗaya kawai ya koyar da wasu, to zai kasance ya sauke wajibin isar da Alƙur'ani; amma wajibin al'umma gaba ɗaya a wannan fanni ba zai cika ba sai an yaɗa Alƙur'ani, rubutunsa da saƙonsa, ko'ina a faɗin duniya.

The words of the Holy Prophet (SAW) "Convey from me to the people though it be a single ayah" prove it beyond any shadow of doubt that no individual is exempt from this duty. If a person can only read the Arabic text of the Qur'an, he should teach others to do so; one who has memorized the whole Qur'an should help others in memorizing it; one who can translate the text, should do so' for others; and one who can comprehend its meaning should explain and interpret it to others. If a person understands the meaning of a single Surah and explains the same to others, and if he knows only a single ayah and teaches it to others, he will be discharging the duty of communicating the Qur'an; but the collective duty of the Ummah in this connection will not be fulfilled unless the Qur'an, both its text and its message, is propagated everywhere, throughout the length and breadth of the world.

A cikin yanayin da ake ciki yanzu, wannan shela ta duniya game da Saƙon Allah, wadda ake sa ran al'ummar Musulmi za ta yi, tana da alama kamar abu mai nisa ko wata manufa da ba za a iya cimmawa ba, domin al'amura sun kai ga cewa al'ummar da aka ba wannan babban aiki mai girma ta zama kanta ba ta san Alqur'ani ba. A yau, al'ummar Musulmi kanta tana bukatar a koyar da ita Littafin Allah (SW) wanda ta kusan watsi da shi. Saboda haka abin da ake buƙata cikin gaggawa a halin yanzu shi ne a ƙaddamar da wani yunƙuri na koyo da koyar da Alqur'ani a tsakanin Musulmi kansu, domin su samu sabon hali na ƙauna da sha'awa ga nazarin Alqur'ani. Allah (SWT) ya ba mu ƙarfin aiwatar da wannan aiki. Ameen! Kamar yadda aka nuna a farkon wannan tattaunawa, mafi girman nau'in tableeghi (isarwa) shi ne tabyeen (bayani). Saƙon Alqur'ani ba a isar da shi kawai ba, har ma ana bayyana ma'anoninsa da fassara su ga mutane. A cikin kalmomin Alqur'ani, ana kiran wannan tabyeen. Saboda haka tableeghi da tabyeen suna bayyana tare a cikin taken wannan sashe. Za a ga cewa bayanin Alqur'ani yana buƙatar wanda ya ɗauki wannan aiki ya yi magana da masu sauraronsa a matakinsu, domin gaskiyar Alqur'ani ta isa gare su, kuma na biyu, ya bayyana musu ma'anoni da hujjojin ayoyi da surorin Alqur'ani daban-daban.

Unfortunately, under the present conditions, this universal proclamation of Allah's Message, which is expected of the Muslim Ummah, seems to be a far cry or an unattainable ideal, because things have come to such a pass that the Ummah to whom this great and honorific duty was assigned has itself grown ignorant of the Qur'an. Today, the Muslim Ummah itself needs to be instructed in the Book of Allah (SW) which it has practically forsaken. Hence what is urgently required under the present situation is that a movement for learning and teaching the Qur'an should be launched among the Muslims themselves so that they may develop a fresh attitude of devotion to, and interest in the study of the Qur'an. May Allah (SWT) grant us the strength to carry out this task. Ameen! As it has been pointed out in the beginning of this discussion, a higher form of tableegh (communication) is tabyeen (exposition). The message of the Qur'an is not only to be communicated but its meanings are also to be explained and interpreted to the people. In Qur'anic terminology, this has been called tabyeen. Hence tableegh and tabypen appear together in the title of this section. It will be seen that the exposition gf the Qur'an demands that one who undertakes this task should talk to his audience at their own level so that the truths of the Qur'an are brought home to them and, secondly, explain to them the implications and arguments of different ayaat and Surahs.

Za a lura cewa Alƙur'ani ya kira kansa da Bayan (bayani bayyananne).

It will be noted that the Qur'an calls itself Bayan (a plain statement).

Wannan bayani ne bayyananne ga mutane, shiriya kuma koyarwa ga masu tsoron Allah.

This is a plain statement to mankind, a guidance and instruction to those who are God-conscious.

(Ali 'Imran 3:138)

(Aal lmran 3:138)

Alkur'ani sau da yawa yana siffanta kansa da kasancewa mubeen (bayyananne), kuma ayoyinsa bayyanannu ne (bayyanannun alamu ko fayyace-fayyace). Haka kuma yana nuna cewa bayyanawa da fassara Littattafan Allah nauyi ne da ke kan annabawa da mabiyansu waɗanda aka saukar musu da su.

The Qur'an frequently characterizes itself as mubeen (clear), and its ayaat as bayyinat and mubayyinat (clear signs or manifestations). It also points out that to explain and interpret the Divine Scriptures is the responsibility of the prophets and their followers to whom these are vouchsafed.

Annabi Muhammad ﷺ an yi masa magana a kan wannan batu da kalmomi kamar haka:

The Holy Prophet Muhammad (SAW) is addressed on this point in the following words:

...kuma Mun saukar da Tunatarwa zuwa gare ka (ya Muhammadu ﷺ!), domin ka bayyana wa mutane a fili abin da aka saukar musu, kuma domin su yi tunani.

... and We sent down unto you (0 Muhammad!) the Reminder, that you may explain clearly to mankind what is sent down to them, and that they may give thought. (Al-Nahl 16:44)

An an faɗa game da Yahudawa da Nasara cewa an ɗaure su da alkawari su bayyana Littafin Allah (SWT).

It has, been stated about the Jews and Christians that they were bound by a covenant to explain the Book of Allah (SWT)

ga ɗan Adam:

to mankind:

Kuma (ka tuna) lokacin da Allah ya ɗauki alkawari daga wurin Ahlul Kitab cewa za su bayyana shi ga mutane a fili, kuma ba za su ɓoye shi ba.. . . (Aal Imran 3:187)

And (remember) when Allah took a covenant from the People of the Book to make it (i.e., the Revelation) known and clear to mankind, and not to hide it.. . . (Aal lmran 3:187)

Sa'ad da ba su cika wannan alkawari ba, maimakon haka sai suka yi ƙoƙarin ɓoye gaskiya, to, sun zama la'anannu:

When they did not fulfill this covenant and, on the contrary, tried to conceal the truth, they were accursed:

Lalle waɗanda suke ɓoye abubuwan bayyanannu da Muka saukar, da shiriya bayan Mun bayyana ta ga mutane a cikin Littafi, to waɗannan Allah yana la'anta su, kuma masu la'anta suna la'anta su. (Al-Baqarah 2: 159)

Verily, those who conceal the clear signs We have sent down, and the guidance after We have made it clear for the people in the Book, on them shall be Allah's Curse and the curse of those entitled to curse. (Al-Baqarah 2: 1 59)

Ana iya lura cewa tabyeen yana da sigogi daban-daban. Sigarsa mafi sauƙi ita ce bayyana ma'anonin Alƙur'ani a fili kuma cikin sauƙi, a cikin harshen da mutane suka saba amfani da shi. A zahiri, harshen da za a yi amfani da shi wajen bayanin Alƙur'ani ga mutane shi ne harshensu na kansu. {Kuma ba Mu aika wani Manzo ba face da harshen mutanensa, domin ya bayyana musu.} (Ibrahim 14:4)

It may be noted that tabyeen has different forms. Its simplest form consists in expressing the plain meanings of the Qur'an in an easy, straightforward manner in the common language of the people. Naturally, the medium to be used for explaining the Qur'an to the people has to be their own language And We sent not a messenger except (to teach) in the language of his own people, in order to make things clear to them .... (Ibrahim 14:4)

Tabyeen a mafi girman matsayinsa aiki ne mai ƙalubale. Duk wanda ya ƙudurta cika aikinsa na bayyana Alƙur'ani a wannan ma'anar kalmar, ba zai iya takaita kansa ga fassara rubutun kawai ba; zai yi ƙoƙarin buɗe ilimi da hikimar da ke cikin wannan Littafi mai girma, da fitar da ma'anoni na ɓoye da muhimmancinsu mai zurfi na ayoyinsa da surorinsa. Zai bayyana hanyar hujja da ƙarshe da Alƙur'ani ya yi amfani da su, kuma zai karyata, da taimakon hujjojin Alƙur'ani, ra'ayoyin ƙarya da fahimtar ɓatarwa da suka yaɗu a tsakanin mutane. Zai yi ƙoƙari ya tabbatar da gaskiyar Alƙur'ani da koyarwarsa, yana yin hujja mai gamsarwa a mafi girman matakin tunani da mutane a wani zamani za su iya kaiwa bisa ga ci gaban ilimin zamaninsu.

Tabyeen in its highest form is rather a job with a challenge. One who resolves upon fulfilling his duty of explaining the Qur'an in this sense of the term will not merely translate its text, but he will try to unfold the knowledge and wisdom contained in this great Book and bring out the implied meanings and subtle significance of its ayaat and Surahs. He will explain the mode of inference and deduction adopted by the Qur'an and repudiate effectively, with the help of Qur'anic arguments, the false notions and misleading views prevalent among the people. He will endeavor to establish the truth of the Qur'an and its teachings, reasoning convincingly at the highest plane of thought .accessible to the people in a particular age according to its intellectual advancement.

Dangane da tambayar yadda za mu iya cika nauyin da ke kanmu na bayyana Alkur'ani da isar da saƙonsa ga mutane, za mu iya cewa: domin tabyeen a mafi sauƙin sigarsa, ya kamata mu buga fassarori da tafsirai na Littafi Mai Tsarki cikin dukkan manyan harsunan duniya, mu kuma watsa su sosai. Amma game da wajabcin tabyeen a mafi girman sigarsa, ba za a iya cika shi yadda ya kamata ba, kamar yadda muka riga muka nuna, sai mun kafa a dukkan sassan duniyar Musulunci jami'o'i da cibiyoyin ilimi irin waɗannan, waɗanda za su mayar da hankali kan nazari da bincike game da Alkur'ani, tare da ba shi matsayi na farko a tsarin karatunsu. Ta hanyar cibiyoyi irin waɗannan na zamani, za mu iya bayyana koyarwar Alkur'ani ga mutanen duniyar yau.

Regarding the question as to how can we discharge our responsibility of explaining the Qur'an and bringing its message home to the people, we can say that for tabyeen in its simplest form we should publish translations and commentaries of the Holy Book in all the important languages of the world and circulate them widely. So far as our obligation for tabyeen in its highest form is concerned, it cannot be properly and adequately discharged, as we have already suggested, unless we set up all over the Muslim world a network of such universities and academies as may concentrate on Qur'anic study and research, assigning it the central place in the scheme of their disciplines. Through standard institutions of this type we shall be able to explain the teachings of the Qur'an to the people of the modern world.