Mun tattauna da'awowi biyu da Alƙur'ani ke yi a kanmu: (i) cewa ya kamata mu yi imani da shi, da (ii)

We have discussed two of the claims that the Qur'an has upon us: (i) that we should believe in it and (ii)

Yanzu muna bayani kan hakki na uku da Alƙur'ani ke da shi a kanmu. Shi ne cewa ya kamata mu fahimce shi. A bayyane yake cewa an saukar da Alƙur'ani ne domin a fahimce shi. Ba zai da ma'ana mu yi imani da shi ba tare da mun bi ma'anoninsa ba. Haka kuma, ta yaya zai zama shiriya a gare mu idan ba mu fahimci saƙonsa ba? Karatu kawai (wato karatu ba tare da fahimtar ma'anar nassin ba) na iya zama abin uzuri ga mutanen da ba su samu ilimi ba, waɗanda kuma yanzu sun wuce shekarun da za su iya koyo. Ko da karatunsu ba shi da kyau, yana iya karɓuwa a wurin Allah (SWT), kuma yana iya samun musu lada daga gare Shi. Haka nan, mutumin da ba zai iya karanta Alƙur'ani ba kwata-kwata, ba kuma zai iya koyo ba, yana iya samun lada da albarka daga Allah (SWT) ko da kawai ya motsa yatsunsa cikin ƙauna da girmamawa a kan layukan Littafi Mai Tsarki, yana mai imani cewa kalmar Allah ce (kalam Allah). Sai dai al'amarin waɗannan mutane ya bambanta sosai, waɗanda suka shafe wani babban ɓangare na rayuwarsu wajen karatun boko, waɗanda suka samu ilimin fasahohi da kimiyyoyi daban-daban, kuma suka koyi harsunan waje baya ga nasu. Idan waɗannan masu ilimi suka karanta Alƙur'ani ba tare da tunani ba, ba tare da fahimtar ma'anarsa ba, to yana yiwuwa a wurin Allah Maɗaukakin Sarki (SWT) a ɗauke su a matsayin masu laifin wulakanta Littafin da yin masa izgili. Ga irin waɗannan mutane, azabar yin watsi da ma'ana da saƙon Alƙur'ani na iya zama mafi girma fiye da ladar karanta lafuzzansa. Amma idan suka ƙudura niyya da gaske don koyon ma'anar Alƙur'ani, suka fara ƙoƙari sosai a wannan hanya, to a lokacin nan za su iya ci gaba da karanta shi yadda suke iya. Watakila, a irin wannan yanayi, karatu kawai, na yau da kullum, zai karɓu daga gare su, har ma ya kawo musu lada daga Allah (SWT).

that we should recite it. Now we proceed to explain the third claim it has upon us. It is that we should understand it. Obviously, the Qur'an has been revealed that it may be understood. There would be no sense in believing in it if we do not follow its meanings. Also, how can it serve as a source of guidance for us if weofail to comprehend its message. Mere recitation (i.e., recitation without understanding the meaning of the text) may be excusable in the case of persons who have not been fortunate enough to receive any education, and who are now past the age at which one can do so. Even a clumsy recitation on their part may be acceptable and may win them a reward from Allah (SVVT). Similarly, a person who cannot read the Qur'an at all, nor can learn how to do so, may get a reward and blessings from Allah (SW) even if he just moves his fingers affectionately and reverently along the lines of the Holy Book, believing it to be kalam Allah (the Word of Allah). However, the case of those persons will be quite different who may have devoted a considerable part of their lives to their secular education - who may have acquired a knowledge of different arts and sciences and may have learnt foreign languages besides their own. If these educated persons were to read the Qur'an thoughtlessly and without understanding its meaning, then it is very much possible that, in the sight of Almighty Allah (SWT), they may be considered guilty of dishonoring and ridiculing the Holy Book. For these persons, it is possible that the punishment for ignoring the meaning and message of the Qur'an may exceed the reward for reciting its text. However, if they make a firm resolve to acquire a knowledge of the Qur'an and start earnest efforts in this direction, they may in the meantime continue to read the Qur'an in the way they can. Perhaps, under the circumstances, recitation, mere and simple, may be acceptable from them and may even bring them a reward from Allah (SWT).

Dangane da fahimtar Alkur'ani, al'amari ne ba mai sauƙi ba. Yana da matakai da darajoji masu yawa, waɗanda mutane daban-daban ke isa gare su bisa ga matakan tunaninsu.

As for the comprehension of the Qur'an, it is not a simple affair. It has numerous stages and grades accessible to different persons according to the levels of their thinking.

Alkur'ani Mai Tsarki kamar teku ne mara iyaka, wanda malami zai iya fitar da lu'ulu'u na ilimi da hikima daga cikinsa gwargwadon baiwarsa ta dabi'a, kayan aikin hankalinsa, da yanayin tunaninsa. Kokarinsa na fahimtar Alkur'ani zai samu lada gwargwadon himma, lokaci, da wahalar da yake sanyawa cikin nazarinsa da binciken sa. A lokaci guda kuma, za a ga cewa dangane da fahimtarsa, babu wani mutum, komai hankalinsa da ilimin sa, da zai taba jin cewa ya yi wa Alkur'ani adalci, koda kuwa ya shafe dukkan rayuwarsa yana karatun shafukansa yana tunani a kan ma'anoninsa. Annabi Mai Girma (SAW) da kansa ya siffanta Alkur'ani da cewa dukiya ce (ta ilimi da...

The Holy Qur'an is like an unbounded sea from which a scholar can bring out pearls of knowledge and wisdom according to his natural ability, intellectual equipment, and mental makeup. His efforts to comprehend the Qur'an will be rewarded in proportion to the enthusiasm, time, and labor that he puts into its study and research. At the same time, it will be found that so far as its comprehension is concerned, no person, however intelligent and learned, shall ever feel that he has dpne justice to the Qur'an even though he may have spent his whole life pouring over its pages and meditating over its meanings. The Holy Prophet (SAW) himself has characterized the Qur'an as a treasure (of knowledge and 24

hikima) wanda ba zai taba ƙarewa ba. Hakika tushe ne na shiriya wanda mutum zai ci gaba da jin buƙatar komawa gare shi da yin tunani a kansa har abada.

wisdom) which shall never to exhau~tedI.t~ is such a source of guidance that man shall ever continue to feel the need of reverting to it and reflecting upon it.

Bari duk waɗanda suke son yin ƙoƙari su yi ƙoƙarin.

... for this let (all) those strive who want to strive.

(Al-Mutaffifin 83:26)

(Al-Mutaffifin 83:26)

Saboda haka, bari mazan jiya masu jarumta da azama su fito domin ɗaukar wannan babban aiki na binciken Alƙur'ani, cike da buri mai kyau na yin fice a kan wasu a wannan fage.

Therefore, let men of courage and determination come forward to undertake the stupendous task of Qur'anic research, fired with the noble ambition of surpassing others in this field.

Alƙur'ani mai girma yana kira mu sake da sake da mu yi nazarinsa da hankali, mu sa tunaninmu a kansa, mu yi amfani da ikon tunaninmu wajen bin hujjojinsa da fahimtar ma'anoninsa. Saboda haka yana amfani da kalmomi irin su fahm, 'aql, fiqh, da fikr; amma wata kalma mai muhimmanci, wadda Alƙur'ani ya fi amfani da ita a wannan ma'ana, ita ce tazakkur. Domin fahimtar muhimmancin wannan kalma, dole mu lura cewa Alƙur'ani sau da yawa yana kiran kansa zikr, zikra da tadhkira. A zahiri, tazakkur yana nufin mataki na farko na fahimtar Alƙur'ani, kuma yana nuna manufa ta gaskiya da burin ƙarshe da ya kamata ya cika. Haka kuma yana nuna cewa koyarwar Alƙur'ani ba baƙuwa ce ga yanayin ɗan Adam ba. Lallai tana nuna abubuwan da ke cikin ran mutum, kuma an yi ta ne domin ta farkar da tunowa game da wani abu da mutum ya riga ya sani, maimakon kawo wani sabon abu gaba ɗaya. Alƙur'ani mai girma yana kira ga dukkan masu tunani waɗanda yake magana da su, kira su ulul albab (masu hankali) da qaumun yaqilun (mutanen da ke amfani da hankalinsu), su yi tunani su yi bimbini a kan duniyar zahiri ta abu da kuma duniyar ruhi ta ciki, domin dukkansu cike suke da alamomin Mahaliccin Mai Iko, Allah (SWT).

The Holy Qur'an urges us again and again to study it intelligently, bringing our thought to bear upon it, and exercising our reasoning faculty in following its arguments and comprehending its meanings. For this purpose, it uses such words as fahm, 'aql, fiqh, and fikr;? but another important term, more widely used in the Qur'an in this context is tazakkur. For understanding the significance of this term we have to note that the Qur'an frequently calls itself zikr, zikra and ta~kirahI.n~ r eality, tazakkur pertains to the first stage in the comprehension of the Qur'an and indicates the real purpose and final goal which it should serve. It also alludes to the fact that the Qur'anic teachings are not extraneous to the human nature. It actually reflects the experiences of man's inner self and is meant to awaken reminiscences of something already apprehended, rather than to import anything altogether new. The Holy Qur'an appeals to all thoughtful persons whom it addresses as ulul albab (men of understanding) and qaumun yaqilun (people who use their intellect) to think and ponder over the outer universe of matter as well as the inner universe of the spirit, as both are replete with the unmistakable signs of the Almighty Creator (SW)

A lokaci guda kuma, Alƙur'ani yana kira mutane su yi tunani a kan alamominsa, watau ayoyinsa da aka saukar daga Allah. A cikin Suratu Yunus, yana cewa:

Simultaneously, the Qur'an invites them to deliberate over its own signqB i.e., its Divinely revealed verses. In Surah Yunus it says:

Ta haka muke bayyana ayoyi dalla-dalla ga mutanen da suke tunani. {Ta haka muke bayyana ayoyi dalla-dalla ga mutanen da suke tunani.} (Yunus 10:24)

thus do we explain the signs in detail for those who reflect. (Yunus 10:24)

da kuma a cikin Suratun Nahl:

and in Surah Nahl:

...kuma Mun saukar da Ambaton zuwa gare ka domin ka bayyana wa mutane abin da aka saukar musu, kuma don su yi tunani. (Al-Nahl 16:44)

... and we have sent down unto you the Zikr that you may explain clearly to men what is sent for them, and that they may give thought. (Al-Nahl 16:44)

Kuma a cikin sura ta biyu, Al-Baqarah:

Again, in the same vein, we have in the second Surah, Al- Baqarah:

Ta haka Allah ke bayyana muku ayoyinsa, domin ku fahimta. (Al-Baqarah 2:242)

Thus Allah makes clear His signs to you, in order that you may understand. (Al-Baqarah 2:242)

Haka kuma a farkon Suratu Yusuf akwai wannan ayar:

and similarly in the beginning of Surah Yusuf we have the following ayah:

Lalle ne, Mun saukar da shi a matsayin Alkur'ani da harshen Larabci, domin ku fahimta.

Verily, We have sent it down as an Arabic Qur'an in order that you may understand. (Yusuf 12:2)

Idan mutum ya yi tunani a kan nau'o'i uku na alamu (watau alamomin Alkur'ani, alamomin duniyar zahiri, da alamomin duniyar ruhi ta zuciyar ɗan adam), zai iya ganin cikakkiyar daidaituwa tsakanin su; kuma da fahimtar wannan daidaituwa, zai kama wasu gaskiyoyi na asali waɗanda shaidar cikin yanayin kansa ke tabbatarwa. Gaskiyoyin da ran cikinsa ke ƙauna za su fito daga zurfin cikinsa, su haskaka da dukkan hasken su a allon sanin zuciyarsa. A takaice, cikakkiyar fahimta mai zurfi game da Gaskiya Madaukakiya, wacce ita ce ginshiƙin Imani, za ta tashi a hankalinsa kamar tunawa da abin da aka manta, yana fitowa daga zurfin duhun hankali zuwa saman sa da taimakon wata shawara da ta dace. Wannan al'amari ne da Alkur'ani ke kira tazakkur. Kowane mutum, ko talaka ne ko mai ilimi, yana cikin buƙatar tazakkur akai-akai, wanda ya zama wajibi don tuna gaskiyoyin da aka manta ko kuma riƙe a zuciya gaskiyoyin da ke yiwuwar a manta. Saboda wannan dalili ne Allah (SWT) ya sa Alkur'ani ya zama mai sauƙi don manufar tazakkur, abin da aka faɗa sau huɗu a cikin Suratul Qamar:

Pondering over the three categories of signs (i.e., the Qur'anic signs, the signs in the phys~cal universe. and the signs in the spiritual world of the human heart) a man will be able to perceive a perfect concord between them; and, with the realization of this concord, he will grasp certain fundamental truths which are borne out by the internal testimony of his own nature. The truths cherished by his inner self will emerge from its depths and shine with all their brilliance on the screen of his consciousness. In other words, full and intense awareness of the Absolute Reality, which is the core of Iman, will then spring up to his conscious mind like the memory of a forgotten thing shooting up from the dark depths of the mind to its surface with the aid of a pertinent suggestion. For this very phenomenon, the Qur'an uses the term tazakkur.1° Every person, whether mediocre or an intellectual, is in constant need of tazakkur which is necessary for recalling to the mind the truths that have been forgotten or for keeping in mind the truths that are likely to be forgotten. It is for this reason that Allah (SWT) has made the Qur'an so easy for the purposes of tazakkur - a fact which has been stated four times in Surah Al-Qamar:

Mun sauƙaƙa Alƙur'ani ya zama abin tunatarwa. Akwai wanda zai amfana da wannan tunatarwar?

We have made the Qur'an easy as a means of reminding (men of the truths forgotten by them). Is there any who will benefit from this reminding?

(Al-Qamar 54:17,22, 32, 40)

(Al-Qamar 54:17,22, 32, 40)

Don haka Alkur'ani ya bayyana a sarari cewa kowane mutum zai iya samun amfanin tazakkur daga gare shi. Ba ya da muhimmanci idan basirar mutum ta takaita, kuma idan ilimin sa na hankali da falsafa ba shi da zurfi, ko kuma idan ba shi da kyakkyawar fahimtar harshe da adabi. Duk da wadannan kasawa, zai iya samun tazakkur daga Alkur'ani idan yana da zuciya mai daraja, hankali lafiyayye, da dabi'a madaidaiciya wacce babu wata karkata da ta lalace ta. Ya kamata ya karanta Alkur'ani, kuma ya ci gaba da fahimtar ma'anoninsa masu sauki.

The Qur'an has thus declared in unequivocal terms that every person can get the benefit of tazakkur from it. It oes not matter if a person's intelligence is limited, and his knowledge of logic and philosophy is poor, and if he has no fine sense of language and literature. In spite of these drawbacks, he can have tazakkur from the Qur'an if he has a noble heart, a sound mind, and an untainted nature not perverted by any kind of crookedness. He should read the Qur'an and should go on understanding its simple meanings.

The user's message is: "This will be enough for the purposes of tazakkur." Translation: Wannan zai isa don manufar tazakkur.

This will be enough for the purposes of tazakkur.

Ƙur'ani an sauƙaƙe shi ta hanyoyi daban-daban ga waɗanda ke ƙoƙarin fahimtarsa da cire darasi (tazakkur) daga ayoyinsa. Da farko, babban jigonsa da manyan batutuwansa ba sabon abu ba ne ko baƙon abu ga yanayin ɗan Adam. Yayin karanta Ƙur'ani, sau da yawa mutum yakan ji kamar yana sauraron amsa-amsar cikin zuciyarsa. Na biyu, hanyar hujja da aka bi a sauƙaƙe take kuma ta halitta, kuma batutuwa masu wahala da zurfi an kawo su ga mai karatu ta hanyar misalai masu sauƙi. Na uku, duk da cewa Ƙur'ani shi ne kyakkyawan aikin adabi kuma misali mafi kyau na fasaha da fasaha ta magana, harshensa gabaɗaya yana da sauƙi, kuma mutum mai ɗan ilimin Larabci zai iya fahimtar rubutun cikin sauƙi, sai dai wasu ɓangarori masu wahala kaɗan. Duk da haka, domin samun tazakkur daga Ƙur'ani, ilimin Larabci na asali wajibi ne. Karanta fassara tare da rubutun asali ba zai isa ba don wannan manufa. Ina jin da gaske cewa wajibi ne ga kowane Musulmi ya koyi Larabci gwargwadon yadda zai iya fahimtar ma'anar sauƙi ta rubutun Ƙur'ani yayin karanta shi, ba tare da sake ɗaga idanunsa akai-akai don duba fassara ba.

The Qur'an has been rendered easy in different ways for those who try to understand it and derive tazakkur from its ayaat. In the first place, its central theme and basic subjects are nothing new or unfamiliar to the human nature. While reading the Qur'an a man often feels as if he were listening to the echoes of his inner self. Secondly, the mode of inference adopted is simple and natural, and difficult and abstruse subjects have been brought home to the reader by easy and simple parables. Thirdly, although the Qur'an is a masterpiece of literature and a paragon of eloquence, yet its language is generally simple and a man with a smattering of Arabic can easily understand the text except a few difficult portions. In spite of all this, for the attainment of tazakkur from the Qur'an, a basic knowledge of Arabic is a must. Looking into a translation along with reading the text will not be sufficient for this purpose. I most honestly feel that it is imperative for every Muslim to acquire as much knowledge of the Arabic language as may enable him to understand the simple meaning of the Qur'anic text as he reads it along, without having to raise his eyes again and again for consulting a translation.

Ba na fahimtar wace hujja ce waɗancan Musulmi za su gabatar a Kotun Mai Iko Duka (SW) don kare kansu, su da suka yi karatu sosai, har suka samu digiri na farko da na biyu, suka iya ƙwararrun fannoni masu wahala kamar Likitanci da Injiniyanci, amma ba su koyi Larabci sosai ba har su iya bin Littafinsa Mai Tsarki. Saboda tsananin girmamawa da damuwa ta gaskiya da nake yi wa waɗannan Musulmi, bari in tabbatar da cewa sakacinsu wajen koyon Larabci kamar ba wai kawai ba ne.

I fail to understand what excuse will be put forward in the Court of the Almighty (SW) in their defense by those Muslims who are not only educated but have obtained graduate and post-graduate degrees and have mastered such difficult arts and sciences like Medicine and Engineering, for not learning so much Arabic that they could follow His Holy Book. Out of a sincere regard and genuine concern for these Muslims, let me assert that their negligence in the matter of learning Arabic is tantamount to not only 28

Yin izgili ga Littafin Allah (SWT) da kuma raina shi. Ya kamata su fahimci cewa ta hanyar halayensu marasa nauyi a kan wannan batu, suna jefa kansu cikin azaba mai tsanani da hukunci mai ban tsoro a Ranar Alkiyama.

ridiculing the Book of Allah (SWT) but also treating it with contempt. They should realize that by their irresponsible behavior in this regard they are rendering themselves liable to an awful chastisement and a dreadful penalty on the Day of Judgment.

A ra'ayina mai tawali'u, koyon isasshen Larabci har mutum ya iya bin ma'anar Alqur'ani cikin sauki wajibi ne da kowane Musulmi mai ilimi ya kamata ya cika wa Littafi Mai Tsarki, kuma rashin cika wannan wajibi babban zalunci ne ga Alqur'ani da kuma ga kanmu.

In my humble opinion, to learn so much Arabic as may enable a person to follow the meaning of the Qur'an easily is a duty that every educated Muslim owes to the Holy Book, and not to fulfill this duty is a grave injustice to the Qur'an as well as to ourselves.

Mataki na biyu wajen fahimtar Littafi Mai Tsarki, wato Alkur'ani, shi ne tadabbur fil-Qur'an, wato yin tunani mai zurfi a kansa, mai da shi batun nazari mai tsanani, da nutsewa cikin zurfin ilimi da hikimarsa. Alkur'ani yana buƙatar irin wannan nazari mai zurfi ne saboda shi huda lin-naas ne, wato shiriya ga bil'adama. Ba wai kawai yana shiryar da talakawa ta hanyar gabatar musu da ingantaccen ra'ayi game da Allah da duniya da kuma ingantattun ka'idojin ɗabi'a ba, har ma yana ƙunshe da cikakkiyar shiriya ga masu ilimi da fahimta, kuma koyaushe yana zama musu fitila mai haske a duk wani rikici na ilimi ko na ruhi a rayuwarsu.

The second stage in the comprehension of the Holy Book is tadabbur fil-Qufan, i.e., thinking over it deeply, making it a subject of intense study, and diving into the depths of its knowledge and wisdom. The Qur'an requires such a deep study because it is huda lil-naas i.e., guidance for humankind. Not only does it guide the common people by presenting before them the correct view of God and the universe as well as sound moral principles, but it also contains perfect guidance for men of learning and understanding and has always served them as a beacon of light in every intellectual or spiritual crisis in their life.

Cewa Alkur'ani abu ne da ya kamata a yi tunani da zurfafa tunani a kansa, wani batu ne da Alkur'ani da kansa ya jaddada.

That the Qur'an is something to be reflected and pondered over is a point which has been emphasized by the Qur'an itself:

Wannan littafi ne da Muka saukar maka, mai cike da albarka, domin su yi tunani a kan ayoyinsa, kuma masu hankali su karɓi wa'azi.

Here is a book which we have sent down to you, full of blessings, that they may meditate on its signs, and that men of understanding may receive admonition. (Sad 38:29)

Don cƙara jaddada wannan batu, sai ya ce, cikin ɗan gargaɗi:

By way of stressing this point further, it says, in a mildly admonishing vein:

Shin ba sa tunani a kan Alƙur'ani ne? ... (An-Nisa 4:82)

So, do they not reflect on the Qur'an? ... (Al-Nisa 4:82)

Shin ba sa tunani sosai a cikin Alkur'ani ne, ko kuwa zukatansu a kulle suke?

Do they not then deeply think over the Qur'an, or are their hearts locked up? (Muhammad 47:24)

Al-Qur'ani yana da sauƙi ga tazakkur, amma a daidai wannan matakin yana da wuya ga tadabbur. Waɗanda suka nutsu cikin wannan teku mara iyaka sun san cewa ba zai yiwu a auna zurfinsa ba. Muna karatu daga hadisai ingantattu cewa Sahabbai (RA) na Manzon Allah ﷺ suna yin tunani a kan sassa daban-daban na Al-Qur'ani shekaru da shekaru. An ruwaito game da Abdullahi Ɗan Umar (RA) cewa ya shafe shekara takwas yana yin tunani a kan Suratul Baqara. A lura da cewa wannan ya kasance ga mutanen da suke magana da harshen da aka saukar da Al-Qur'ani da shi, kuma waɗanda, a matsayinsu na zamanin Manzon Allah ﷺ, sun ga yadda ake saukar da shi a idanunsu. Ba su buƙatar koyon harshen Larabci da nahawunsa ko yin bincike don gano asalin tarihi na ayoyi ko surori da kuma lokutan da aka saukar da su. Duk da waɗannan dama, sun yi tunani a kan kowace sura shekaru da shekaru. Wannan yana nuna cewa nutsewa cikin wannan teku na ilimi da hikima ba wasan yara ba ne. A gefe guda kuma, yana buƙatar aiki tuƙuru da ci gaba da himma. A zamanai na baya, manyan malamai irin su Dabari (RA), Zamakhshari (RA), Razi (RA), da sauran waɗanda suke a matakinsu, sun keɓe rayuwarsu gaba ɗaya ga nazarin Al-Qur'ani, amma kowannensu a mafi kyawun hali ya iya fassara wani bangare guda ɗaya na wannan Littafi mai girma, kuma, a gaskiya, bai iya yi wa wannan bangare ma adalci ba.

The Qur'an is quite easy for tazakkur but is, in the same degree, difficult for tadabbur." Those who dive into this boundless ocean know that it is not possible to fathom its depth. We learn from authentic traditions that the Companions (RAA) of the Holy Prophet (SAW) used to ponder over the different Surahs of the Qur'an for years on end. It is reported about Abdullah Ibn Umar (RAA) that he spent eight years pondering over Surah Al-Baqarah. Let it be noted that this was the case with people who spoke the same language in which the Qur'an was revealed and who, being the contemporaries of the Holy Prophet (SAW), had seen it being revealed before their own eyes. There was no necessity for them to learn the Arabic language and its grammar or to undertake research for ascertaining the historical background of different ayaat or Surahs and the occasions on which they were revealed. In spite of all these advantages, they pondered over each Surah for years together. This shows that diving into this sea of knowledge and wisdom is not a child's play. On the other hand, it calls for strenuous labor and constant application. In the later ages, great scholars like Tabari (RA), Zamakhshari (RA), Razi (RA), and many others of the same caliber, dedicated their whole lives to the study of the Qur'an, but each of them at best could interpret a single aspect of this great Book and, honestly speaking, failed to do justice even to that aspect.

A cikin shekaru goma sha huɗu, babu wani malami da ya rubuta tafsiri mafi girma na Alƙur'ani wanda zai iya da'awar cewa ya faɗi kalma ta ƙarshe a kansa, kuma bai bar wani wuri don ƙarin bincike da tunani ba.

Throughout the fourteen centuries, there has been no scholar who, having written the most voluminous commentary on the Qur'an, might have claimed that he had said the last word on it and had left no room for further deliberation.

Imam Ghazali (RA) a cikin littafinsa Ihya-ul-Uloom ya kawo maganar wani malami wanda ke bayyana bambancin karatun Alkur'ani na kawaici domin tunatarwa (tazakkur) da nazarinsa mai zurfi domin tunani (tadabbur). Ya ce: "Akwai karatun da yake ɗauke ni mako guda kafin in kammala Alkur'ani. Akwai wani irin karatun kuma da yake ɗauke ni wata guda, kuma wani irin da yake ɗauke ni shekara guda kafin in kammala shi. Akwai kuma wani irin karatun da na fara shekaru talatin da suka wuce, amma har yanzu bai ba ni damar kammala karatunsa ba." Sharuɗɗan nazarin Alkur'ani mai zurfi suna da wahalar cimmawa sosai. Ba zai yiwu mutum ya samu waɗannan sharuɗɗan ba sai ya sadaukar da kansa gaba ɗaya, ya mayar da koyo da koyar da Alkur'ani abin da rayuwarsa ta fi mayar da hankali a kai. Domin irin wannan nazari, yana buƙatar cikakken ilimin harshen Larabci da nahawunsa, da kuma ɗanɗano mai kyau na adabi domin fahimtar kyau, ƙarfi da fasahar bayani. Haka nan ya zama dole ya sami ingantaccen tushe a harshen da aka saukar da Alkur'ani da shi, ta hanyar nazari mai zurfi na ayyukan mawaƙan larabawa da masu jawabi kafin Musulunci. Sannan akwai kalmomi da hanyoyin bayani da Alkur'ani da kansa ya ƙirƙiro. Fahimtar waɗannan sosai (wanda ba zai yiwu ba sai bayan nazari mai kyau na Alkur'ani na tsawon lokaci) wani muhimmin ɓangare ne na kayan aikin tunani da ɗalibin Alkur'ani ke buƙata. Bugu da ƙari, ya kamata ya iya fahimtar daidaito da haɗin kai a cikin Alkur'ani. Dole ne ya gane zurfin ma'anar tsarin Surori na yanzu a cikin Alkur'ani, wanda ya bambanta da tsarin lokacin da aka saukar da su. Haka kuma ya fahimci jerin tunani tsakanin sura da sura, da kuma tsakanin ayoyin sura guda. Wannan aiki ne mai matuƙar wahala wanda ya gaza ƙarfin haƙurin ko da malaman da suka fi himma. Amma wannan aiki, ko da yake yana da wahala, dole ne a cika shi, kuma sai an cika shi ne za a iya tunanin fahimtar Alkur'ani. Haƙiƙa, sai mutum ya nutsa cikin Alkur'ani yana neman fahimtar jerin dangantakar da ke tsakanin sassansa ne zai iya samun ra'ayi game da zurfin wannan teku mara iyaka, ya ciro daga cikinta lu'u-lu'u mafi kyau na ilimi da hikima.

Imam Ghazali (RA) in his Ihya-ul-Uloom has quoted the words of a divine which bring out the difference between the ordinary recitation of the Qur'an for tazakkur and its thoughtful study for tadabbur. He says: "There is a recitation which takes me a week to finish the Qur'an. There is another kind of recitation that takes me a month, and yet another that takes me a year to finish it. There is still another kind of recitation which I commenced thirty years ago but which has not yet enabled me to complete its reading." The qualifications for a deliberative study of the Qur'an are extremely hard to acquire. It is not possible for a man to attain these qualifications unless he devotes himself to it wholly and solely and makes the learning and teaching of the Qur'an the be-all and end-all of his life. For such a study, he requires a thorough knowledge of the Arabic language and its grammar and a refined literary taste to appreciate the beauty, force, and eloquence of expression. He must also acquire a good grounding in the language in which the Qur'an was revealed by a critical study of the works of the pre-Islamic poets and orators. Then there are the terms and modes of expression evolved by the Qur'an itself. A clear understanding of these (which will be possible only after a careful study of the Qur'an for a pretty long time) is also a necessary part of the mental equipment of a student of the Qur'an. Moreover, he should be able to appreciate the coordination and coherence in the Qur'an. He must grasp the deep significance of the present order of the Surahs in the Qur'an, which is different from the chronological order in which they were revealed. He must also comprehend the sequence of thought between one Surah and the other, as well as among the ayaat of the same Surah. This is an extremely arduous task that has defied the patience of even the most determined scholars. But this task, however arduous, has to be accomplished and unless it is accomplished, the question of comprehending the Qur'an will not arise. In fact, it is only when one is diving into the Qur'an for grasping the subtle sequence ampng its parts that one forms an idea of the unfathomable depths of this boundless sea, and brings out from it the finest pearls of knowledge and wisdom.

Baya ga sassan ilimi da aka ambata a sama, sanin hadisai da tsoffin Littattafai shi ma yana da muhimmanci wajen fahimtar Alkur'ani. Duk wannan yana cikin tushen ilimin gargajiya da ya kamata masanin bincike na Alkur'ani ya mallaka.

Besides the branches of learning referred to above, a good knowledge of ahadith and old Scriptures is also necessary for the comprehension of the Qur'an. All this is with regard to the background of classical knowledge which should be possessed by a research scholar of the Qur'an.

Ko da haka ba shi ne ƙarshen batun ba. Har yanzu shi bai shirya sosai ba don ya yi adalci ga zurfi da tunani mai zurfi na nazarin Alƙur'ani, irin nazarin da ake buƙata don tadabbur. Har yanzu yana buƙatar ya fahimci ilimomin zamani. Mun sani cewa ilimomin gwaji da na ka'ida ba su tsaya cak ba. Matakin ci gabansu ya bambanta a zamani daban-daban. Malamin da yake son ya ɗauki wannan babban aiki na fahimtar Alƙur'ani ya kamata ya fahimci ilimomin zamani, na zahiri, na halitta, da na zamantakewa. Ya kamata ya zama mai sanin manyan zato-zato na asali na ilimomi daban-daban, da hanyar zurfafawa da ƙarewa da kowane ɗayansu yake amfani da ita. Haka kuma ya kamata ya riƙa lura da sabbin salo da nasarori a kowane muhimmin fannin binciken ɗan Adam. Wannan ilimin fasahohi da ilimomin zamani yana da muhimmanci a gare shi, domin zai faɗaɗa tunaninsa ya ƙara ƙarfin hankalinsa.

Even this, however, is not all. He is not yet fully equipped to do justice to a deep and thoughtful study of the Qur'an, the type of study required for fadabbur. He has still to reckon with modern sciences. We know that experimental and theoretical sciences are not static. Their level of advancement has been different in different ages. A scholar who wants to undertake the momentous task of comprehending the Qur'an should have an understanding of modern sciences - physical, biological, and social. He should be particularly conversant with the basic hypotheses of different sciences and with the method of deduction and inference employed by each. He should also keep himself in touch with the latest trends and achievements in every important field of human inquiry. This knowledge of modern arts and sciences is essential for him, as it will widen his mental outlook and increase his intellectual capacity.

Da irin wannan kayan aiki, zai fara babban aikinsa. Alkur'ani teku ce mara iyaka, wadda kowane matuƙi zai iya tafiya a cikinta zuwa iyakar ƙarfinsa kawai; kuma irin binciken amfani da zai yi a tafiyarsa zai dogara ne da jagorancin da yake samu daga faɗin iliminsa da fadin hangensa.

Thus equipped, he will embark upon his great enterprise. The Qur'an is a boundless ocean on which every sailor can sail only as far as his limited capacity can take him; and what useful discoveries he will make on his voyage will depend on the guidance he receives from the range of his knowledge and the breadth of his vision.

Musamman don yada koyarwar Alkur'ani da yada saƙonsa a duniyar yau (wanda kuma wajibi ne a kan kowane Musulmi), wajibi ne mutum ya kasance cikakken sanye da ilimin zamani, in ba haka ba ba zai iya sauke wannan aiki ba. Kowace tsara tana gado mai yawa na ilimi daga magabatanta, tana kuma mika shi ga tsara mai zuwa tare da gudummawarta da aka kara masa.

Particularly for the dissemination of the teaching of the Qur'an and the propagation of its message in the present day world (which is also a duty incumbent upon every Muslim), it is necessary that one should be fully equipped with modern knowledge, otherwise he will not be able to discharge this duty. Each generation inherits a large amount of knowledge from its predecessors and transmits it on to the succeeding generation with its own contribution added to it.

Ta haka ilimi yake ci gaba da tarawa yayin da yake wucewa daga wata zuriya zuwa wata. Zuriyar yanzu ta karɓi, ta wannan hanyar isarwa, wani babban tarin ilimi wanda ya ƙunshi dabaru da falsafa, addini da ilimin abubuwan ɓoye, ɗabi'a da ilimin halin ɗan adam, da sauran ilimomin zamantakewa. Wannan babban yawan ilimin yanzu ya mamaye tunanin mutane kuma ya sa su yi mamaki, saboda haka suka ɓullo da imani maras tunani ga ra'ayoyi marasa gaskiya da yawa.

Thus knowledge goes on accumulating as it passes from one generation to another. The present generation has received, by this process of transmission, a stupendous stock of knowledge consisting of logic and philosophy, religion and metaphysics, ethics and psychology as well as other social sciences. This huge amount of current knowledge has dominated and dazzled the minds of the people who had, consequently, developed a nai've belief in many wrong views.

Mutum yana bukatar ilimi mai zurfi na kimiyyoyin zamani, kuma ya kamata ya san ba kawai abin da waɗannan kimiyyoyi suka ƙunsa ba, har ma da asalin majiyoyinsu da tsarin ƙa'idodin da suke kafuwa a kansu. Sai a lokacin ne zai iya kai wa tushen ra'ayoyin ƙarya da suka yaɗu a zamaninsa mummunan bugu, irin yadda Ibn Taimiyyah (RA) da Imam Ghazali (RA) suka yi. A wannan fanni, zamanin yanzu ya kai ga matsayi mafi girma. Baya ga gagarumin ci gaban da aka samu a fannin kimiyyar zamantakewa, ya kuma shaida wani ci gaba da ba a taɓa gani ba a kimiyyar jiki da fasaha, wanda ya ba ɗan adam mamaki, ya kuma sa shi ya kasa yin nazari mai zurfi kan ra'ayoyin ɓatanci da suka yaɗu a duniyar zamani.

One requires a fairly good knowledge of modern sciences and should be conversant with not only the subject-matter of these sciences but also with their original sources and the system of principles underlying them. Only then he will be able to deal a crushing blow, in the manner of Ibn Taimiyyah (RA) and Imam Ghazali (RA), at the very root of the false notions prevailing in his time. In this respect, the present age has touched the highest watermark. Besides the remarkable progress in the field of social sciences, it has witnessed as unprecedented advancement of the physical sciences and technology which has stunned the humanity and has rendered it incapable of making critical appraisal of the misguiding views that have found currency in the modern world.

A waɗannan yanayi, wajibi mai muhimmanci na fahimtar Alkur'ani da fassara shi ba zai cika ba sai idan mutane masu haƙuri da jajircewa suka kama wannan babban aiki da zuciya ɗaya da sadaukarwa, suna kayar da kansu da ilimin gargajiya da na zamani wanda ya isa ga wannan aiki. Waɗannan malamai masu sadaukarwa, cikakku a shirye, za su yi nazari mai zurfi a kan ilimin zamani, su raba abin da yake gaskiya daga abin da yake karya a cikin haske na Alkur'ani. Za su kusanci hankalin mutumin zamani, suna amfani da kalmomin zamani cikin hikima da hanyoyin hujja masu zurfi. Ta haka ne za su iya haskaka zukatan zamaninsu da hasken shiriyar Alkur'ani. Ta wannan hanya, aikin "bayyana Alkur'ani ga mutane" wanda Annabi ﷺ da kansa ya aiwatar a lokacin rayuwarsa, zai koma ga al'ummarsa a zamanin nan.

Under these circumstances, the imperative duty of comprehending and interpreting the Qur'an cannot be fulfilled IJ~~~SsoSm e patient and persevering men address themselves to this momentous task with single-minded devotion, equipping themselves with both classical and modern knowledge adequate for the task. These dedicated and fully equipped scholars of the Qur'an would carry out a searching analysis of the modern knowledge and sift the sound from the fallacious in the light of the Qur'an. They would approach the intellect of the modern man, making a judicious use of modem terminology and sophisticated methods of logical reasoning. Thus they would be able to illumine the minds of their contemporaries with the light of Qur'anic guidance. In this way the duty of "explaining the Qur'an to the people which was performed by the Holy Prophet (SAW) himself in his life time would be performed by his Ummah in the present age.

Yanzu tambaya ta taso: Ta yaya za mu samar da irin waɗannan malamai? A fili yake ba za a iya samar da su ba sai mun sami, a dukan duniyar Musulunci, sarƙar jami'o'i waɗanda suka mayar da hankali kan binciken Alƙur'ani, suna mai da shi cibiyar aikin ilimi a gare su. Kewaye da wannan sashe na tsakiya, ya kamata waɗannan jami'o'i su gina wasu sassa kamar sashen ilimin ka'idoji irin su dabaru, ilimin bayan abu, ɗabi'a, ilimin halayyar ɗan adam, da addini; sashen ilimin zamantakewa irin su tattalin arziki, ilimin siyasa, da shari'a; da sashen ilimin kimiyyar zahiri irin su lissafi, sinadarai, ilimin abubuwa, ilimin ƙasa, da ilmin taurari. Kowane ɗalibi da ya shiga irin wannan jami'a ya kamata ya ɗauki Nazarin Alƙur'ani a matsayin darasi na wajibi, kuma ya yi karatun ɗaya ko fiye daga cikin waɗannan fannoni a matsayin darussan zaɓi bisa ga ra'ayinsa da basirarsa. Ta haka zai iya gudanar da bincike a kan Alƙur'ani a fagen karatunsa, ya kuma gabatar da hasken shiriyar Alƙur'ani ga mutane yadda ya kamata.

Now the question arises: How can we produce such scholars? Obviously they cannot be produced until we have, all over the Muslim world, a network of universities which concentrate on Qur'anic research, making it the hub and center of their intellectual activity. Round this central department, these universities should build up other departments like the department of theoretical sciences such as logic, metaphysics, ethics, psychology, and religion; the department of social sciences such as economics, political science, and law; and the department of physical sciences such as mathematics, chemistry, physics, geology, and astronomy. Every student who joins such a university should take up Qur'anic Studies as a compulsory subject and should study one or more of the disciplines as elective subjects according to his own taste and aptitude. Thus he will be able to carry out research on the Qur'an in the sphere of his own study and present the light and guidance of the Qur'an effectively to the people.

Lallai, wannan aiki ba shi da sauƙi. Shi ya sa ba aikin kowane mutum ba ne. Aikin mutane ne kawai waɗanda aka haife su da ƙishirwar ilimi wadda ba ta shuɗewa, kuma waɗanda zukatansu ke damuwa da matsaloli masu taurin kai da ba a iya warware su sai ta hanyar tunani da bincike mai tsawo. Irin waɗannan mutane suna tilasta wa kansu neman ilimi kamar yadda mai yunwa ke neman abinci da abin sha, sai su ci gaba da tafiya, suna ci gaba da addu'ar nan: "Ya Ubangijina! Ka ƙara ni ilimi." Idan suka sami shiriya mai kyau, sai su sami rabo mai yawa na ilimi da hikima. Fahimta da fassarar Alƙur'ani, a zahiri, gata ce ta waɗannan mutane. Sai dai kowane mai neman ilimi zai iya shiga cikin wannan aiki mai daraja gwargwadon ƙarfinsa da lokacin da zai iya ba wa aikin. Domin ƙarfafa mutane su yi nazarin Alƙur'ani, Manzon Allah ﷺ ya ce:

Obviously, this is not an easy task. That is why it is not the responsibility of every person. It is to be done by only those persons who are born with an unquenchable thirst for knowledge and whose minds are agitated by obstinate problems which can only be solved through prolonged thinking and reasoning. Such men are impelled to imbibe learning as a, starving person is compelled to seek food and drink, and they march on, constantly uttering the prayer: "My Lord! Advance me in knowledge." If they happen to receive proper guidance, they get a goodly share of knowledge and wisdom. Comprehension and interpretation of the Qur'an is, in reality, the privilege of these persons. However, every seeker of knowledge can participate in this noble task according to his ability and the time he can devote to the task. In order to provide an inducement to people for the study of the Qur'an, the Holy Prophet (SAW) has said:

Mafi alherin cikinku su ne waɗanda suka koyi Alƙur'ani kuma suka koyar da shi (ga wasu). (Bukhari ne ya ruwaito shi)

The best among you are those who learn the Qur'an and teach it (to others). (Narrated by Bukhari)

Kuma, a cikin wannan mahallin, muna da umarni gabaɗaya a cikin Alƙur'ani:

and, in the same context, we have a general instruction in the Qur'an:

Me ya sa wasu mutane daga kowace unguwa ba su fita daga gidajensu don su samu fahimtar addini ba...? (Al-Taubah 9:122)

... why did not some people from every habitation leave their homes so that they could develop an understanding of religion. .. . (Al-Taubah 9:122)

Wannan fahimta ta addini itace sakamakon zurfi da tunani mai zurfi a cikin nazarin Alkur'ani. Wannan fahimta ce Annabi ﷺ ya so Sahabbansa (RA) su samu. Ya kuma yi musamman addu'a ga wasu daga cikinsu cewa a ba su fahimta mai zurfi game da addini. Haka kuma ya takaita maganarsa cewa "Mafi kyawun ku a zamanin Jahiliyya su ne mafi kyawun ku a Musulunci" da cewa "idan dai sun fahimci addini."

This understanding of religion is the fruit of a deep and meditative study of Qur'an. It is this understanding which the Holy Prophet (SAW) wanted his Companions (RAA) to develop. He especially prayed for some of them that they might be granted a keen insight into religion. He also qualified his observation that "The best of you in Jahiliyyah are the best of you in IslamH with "provided they understand the religion."