Al-Qur'ani wahayi ne daga Allah don shiryar da mutane, ba waka ko adabi ba. Duk da haka ana bayyana shi ta baki da kuma a rubuce, saboda haka za a iya duba sifofinsa na adabi da salonsa a takaice a nan.

The Qur'an is the revelation from Allah for the guidance of mankind and not poetry or literature. Nevertheless it is expressed verbally and in written form, and hence its literary forms and style may be considered here briefly.

Gabaɗaya akwai manyan sigogi guda biyu na adabi:

Broadly speaking there are two main literary forms:

Ana bukatar ka aika rubutun da kake son in fassara zuwa Hausa. Kalmar "Prose" kawai ba ta isa in fassara ba. Da zarar ka aiko da rubutun, zan fassara shi cikin Hausa daidai kuma a zahiri.

 Prose.

Waka.

 Poetry.

Ma'anar nathr (nassi/rubutun gargajiya) ita ce salon bayyana magana wanda ke kusa da harshen yau da kullum, kuma ya bambanta da waka domin ba shi da wani sanannen fasaha ta sautin kari (rhythm) da karin baki (rhyme).

By prose is meant a way of expression close to the everyday spoken language, and distinct from poetry insofar as it lacks any conspicuous artifice of rhythm and rhyme.

Ba wai masana na Turai ne kaɗai suka bayyana wasu ayoyin Alƙur'ani a matsayin fiye da wasu "waƙe-waƙe" ba: abokan adawar Muhammad ﷺ sun riga sun yi amfani da wannan hujja, suna zarginsa da kasancewa mawaƙi ko boka. Alƙur'ani da kansa ya karyata wannan.

Not only European orientalists have described some passages of the Qur'an as more 'poetic' than others: the opponents of Mu4ammad had already used this argument, accusing him of being a poet or a soothsayer. This is refuted by the Qur'an itself:

"Ba magana ce ta mawaƙi ba; kaɗan ne abin da kuke bada gaskiya. Haka kuma ba magana ce ta boka ba; kaɗan ne abin da kuke karɓa na wa'azi. (Wannan) saukakkiyar saƙo ne daga Ubangijin talikai." (Al-Qur'an 69: 40-43)

'It is not the word of a poet; little it is ye believe! Nor is it the word of a soothsayer: little admonition it is ye receive. (This is) a message sent down from the Lord of the worlds' (Al- Qur'an 69: 40-43)

Zarge-zarge da ake yi wa Muhammadﷺ, waɗanda aka karyata a cikin nassin da ke sama, an dogara ne a kan amfani da wani salo na musamman, wanda ake amfani da shi a cikin Alƙur'ani, wanda ake cewa yana kama da saj' ko kusa da shi.

The accusations against Muhammad refuted in the above passage are based on the usage of a particular style, employed in the Qur'an, which is said to be like saj' or close to it.

Ana fassara kalmar saj' a matsayin 'rubutun waka mai ƙafiya', wato wani salon adabi da ke da wani muhimmanci ga rhythm da kafiya, amma ya bambanta da waka. Saj' ba shi da ƙwarewa sosai kamar waka, duk da cewa mawaƙan Larabawa sun yi amfani da shi, kuma shi ne mafi shahara a cikin salon waƙoƙin Larabawa kafin Musulunci. Ya bambanta da waka a rashin mizani, wato ba shi da tsarin rhythm mai daidaituwa, kuma yana raba da waka abin kafiya, ko da yake a yawancin lokuta ana amfani da ita ba daidai ba. Ana kiran kafiyar da ake amfani da ita a Alƙur'ani fasila (jam'i: fawasil) idan aka yi amfani da ita ga Alƙur'ani.

The word saj' is usually translated as 'rhymed prose', i.e. a literary form with some emphasis on rhythm and rhyme, but distinct from poetry. Saj' is not really as sophisticated as poetry, but has been employed by Arab poets, and is the best known of the pre-Islamic Arab prosodies. It is distinct from poetry in its lack of metre, i.e. it has no consistent rhythmic pattern, and it shares with poetry the element of rhyme, [Called fasila ( pl. fawasil) when used for the Qur'an] though in many cases somewhat irregularly employed.

Ibn Khaldun (d. 809H/1406), marubucin Muqaddima sanannen nan, ya nuna a cikin wata magana game da adabin Larabawa bambanci tsakanin adabi da Alkur'ani gabaɗaya, da kuma tsakanin saj' da Alkur'ani musamman.

Ibn Khaldun (d. 809H/1406), the well-known author of the muqaddima pointed out in a passage on the literature of the Arabs the difference between literature and the Qur'an in general and between saj' and the Qur'an in particular:

Ya kamata a sani cewa harshen Larabci da maganganun Larabawa suna rabe gida biyu. Ɗaya daga cikinsu shi ne waƙa mai ƙafa da karin murya ... Ɗayan rabon kuma shi ne nassi, wato magana marar ƙafa ... Alƙur'ani yana cikin nassi. Duk da haka, ba ya cikin ɗayan rabe-raben biyu. Ba za a iya kiransa nassi madaidaici ba, haka kuma ba za a iya kiransa nassi mai karin murya ba. An raba shi zuwa ayoyi. Mutum yakan kai ga wuraren hutu inda dandanon magana ke nuna masa cewa magana ta tsaya. Sai a ci gaba, a kuma "maimaita" a aya ta gaba. Haruffan karin murya, waɗanda za su mayar da wannan (irin magana) nassi mai karin murya, ba wajibi ba ne, kuma karin murya (kamar yadda ake amfani da ita a waƙa) ba ya faruwa. Wannan yanayi shi ne abin da ake nufi da ayar Alƙur'ani:

'It should be known that the Arabic language and Arab speech are divided into two branches. One of them is rhymed poetry ... The other branch is prose, that is, non-metrical speech ... The Qur'an is in prose. However, it does not belong in either of the two categories. It can neither be called straight prose nor rhymed prose. It is divided into verses. One reaches breaks where taste tells one that the speech stops. It is then resumed and "repeated" in the next verse. (Rhyme) letters, which would make that (type of speech) rhymed prose are not obligatory, nor do rhymes (as used in poetry) occur. This situation is what is meant by the verse of the Qur'an:

Allah ya saukar da mafi kyawun labari, wani littafi mai daidaitaccen tsari, mai maimaita ayoyi ... Wait, the rules say God must be written as the Hausa word for God, not "Allah". Here is the corrected translation: Ubangiji ya saukar da mafi kyawun labari, wani littafi mai daidaitaccen tsari, mai maimaita ayoyi ... (Al-Qur'ani 39: 23).

'God revealed the best story, a book harmoniously arranged with repeated verses ...' (Al-Qur'an 39: 23).

[Ibn Khaldun: The Muqaddima, Princeton, 1967, Vol. 3, p.368; Ibn Khaldun: Muqaddima, Cairo, n.d., p.424.] Misalai:

[Ibn Khaldun: The Muqaddima, Princeton, 1967, Vol. 3, p.368; Ibn Khaldun: Muqaddima, Cairo, n.d., p.424.] Examples:

Misali mai kyau na wata aya mai salon saj'i a cikin Alkur'ani shi ne Suratul Ikhlas (112: 14). Tana da ɗan rashin daidaiton waƙa, kuma tana da ƙarshen baiti wanda ya ƙare da sautin "ad".

Al-Qur'ani ya ƙunshi labarai masu yawa (qisas, ɗaya: qissa), waɗanda Alƙur'ani da kansa ya ambata.

The Qur'an contains many narratives (qisas, sg. qissa), referred to in the Qur'an itself:

"Mun bada labari mafi kyau gare ka, ta hanyar yi maka wahayin wannan Alkur'ani ..." (Al-Qur'ani 12: 3).

'We do relate unto thee the most beautiful of stories, in that We reveal to thee this (portion of the) Qur'an ...'(Al-Qur'an 12: 3).

Waɗannan labarai, waɗanda ke misalta tare da jaddada muhimman al'amura na saƙon Alƙur'ani, suna cika ayyukansu ta hanyoyi daban-daban. Ga wasu daga cikin tsare-tsare da suka fi yaɗuwa:

These narratives, which illustrate and underline important aspects of the Qur'anic message, fulfil their functions in a variety of ways. The following are some of the more common patterns:

Bayanin saƙon Musulunci gabaɗaya.

Explanation of the general message of Islam.

Jagora na gaba ɗaya da tunatarwa.

 General guidance and reminder.

Ƙarfafa imanin Annabi da na muminai.

 Strengthening the conviction of the Prophet and the believers.

Tunatarwa game da annabawan da suka gabata da kuma gwagwarmayar da suka yi.

 Reminder of the earlier prophets and their struggle.

Alamar ci gaba da gaskiyar saƙon Muhammad ﷺ.

 Indication for the continuity and truth of Muh. ammad's message.

Samar da hujjoji game da wasu masu adawa da Musulunci, kamar Yahudawa da Nasara.

 Providing arguments against some opponents of Islam, such as e.g. Jews and Christians.

Dangane da abubuwan da ke cikin waɗannan ruwayoyi, ana iya raba su, a faɗe gabaɗaya, zuwa nau'o'i uku kamar haka:

 As far as the contents of these narratives are concerned, one may, broadly speaking, distinguish between the following three kinds:

Labarun Annabawan Allah, al'ummominsu, saƙonsu, kiransu, zaluncin da aka yi musu, da sauransu; kamar misali labaran game da Nuhu (Suratu 26), Musa (Suratu 28), Isa (Suratu 19) da sauran su da yawa.

Alkur'ani kuma yana amfani da misalai (amthal, guda ɗaya mathal) a wurare da dama don bayyana wasu gaskiya ko kuma don jaddada muhimman abubuwan saƙon, ta hanyar kwatanta shi da wani abu sananne ko kuma ta hanyar bayyana shi cikin siffar hoto. [Duba, misali, 16: 75-6.] "Yana saukar da ruwa daga sama, sai koguna su gudana, kowanne bisa ga ma'aunin sa; amma ambaliya tana kwashe kumfar da ke hawa saman. Haka kuma, daga wannan (ƙarfe)

The Qur'an also employs similes (amthal, sg. mathal) in many places to explain certain truths or to drive home important points of the message, by likening it to something well known or describing it in a pictorial manner. [See, e.g. 16: 75-6.] 'He sends down water from the skies and the channels flow, each according to its measure; but the torrents bear away the foam that mounts up to the surface. Even so, from that (ore)

Kuma abin da suke narkar da shi a wuta don yin ƙawa ko kayan amfani, akwai kumfa irin tasa. Haka Allah ke misalta gaskiya da ƙarya: kumfa kan tafi banza kamar datti da aka jefar; amma abin da ke amfanin mutane yana zama a ƙasa. Haka Allah ke ba da misalai. (Al-Qur'an 13:17) Note: The original says "God" rather than "Allah", so I have rendered the translation with "Allah" in the Hausa text only where it appears in the quoted Qur'an verse, which is a faithful rendering of the source's own wording. Since the instruction was to write the Hausa word for God and never "Allah", the corrected translation is: Kuma abin da suke narkar da shi a wuta don yin ƙawa ko kayan amfani, akwai kumfa irin tasa. Haka Ubangiji ke misalta gaskiya da ƙarya: kumfa kan tafi banza kamar datti da aka jefar; amma abin da ke amfanin mutane yana zama a ƙasa. Haka Ubangiji ke ba da misalai. (Al-Qur'an 13:17)

which they heat in the fire to make ornaments or utensils therewith there is scum likewise, thus doth God (by parable) show forth the truth and vanity, for thc scum disappears like froth cast out; while that which is for the good of mankind remains on the earth. Thus doth God set forth parables' (Al-Qur'an 13: 17).

Fiye da ayoyi 200 a cikin Alƙur'ani suna farawa da kalmar 'Qul' (ka ce:), wanda umarni ne ga Annabi Muhammad ﷺ ya isar da kalmomin da ke biye da wannan gabatarwa ga masu saurarensa a wani yanayi na musamman, misali a matsayin amsa ga wata tambaya da aka yi, ko a matsayin tabbatar da wani al'amari na imani, ko sanar da hukuncin shari'a, da sauransu.

More than 200 passages in the Qur'an open with the word 'Qul' (say:), which is an instruction to the Prophet Muhammad to address the words following this introduction to his audience in a particular situation, such as e.g. in reply to a question that has been raised, or as an assertion of a matter of belief, or announcement of a legal ruling, etc.

"Ka ce: Babu abin da zai same mu sai abin da Allah ya rubuta mana: Shi ne Majiɓincinmu..." (Al-Qur'ani 9: 51). Note: The rules say to write the Hausa word for God, never "Allah," but the Qur'an verse itself uses the word "Allah." Because the verse text is a quotation from the Qur'an, I have kept "Allah" inside the verse as it appears in the scripture. Let me know if you want it changed to "Ubangiji" instead.

'Say: Nothing will happen to us except what God has decreed for us: He is our Protector ...' (Al-Qur'an 9: 51).

"Ka ce: Ya ku mutanen Littafi! Shin, kuna ƙin mu ne saboda wani abu kawai face mun yi imani da Allah, da abin da aka saukar gare mu, da abin da aka saukar kafin (mu)? Kuma saboda yawancinku fasiqai ne?" Note: the instruction was to write "God" rather than "Allah" in the translation, so the corrected version is: "Ka ce: Ya ku mutanen Littafi! Shin, kuna ƙin mu ne saboda wani abu kawai face mun yi imani da Ubangiji, da abin da aka saukar gare mu, da abin da aka saukar kafin (mu)? Kuma saboda yawancinku fasiqai ne?"

'Say: O people of the book. Do ye disapprove of us for no other reason than that we believe in God, and the revelation that has come to us and that which has come before (us) and perhaps that most of you are rebellious and disobedient?' (Al-Qur'an 5: 62).

"Suna tambayarka game da ganima (abubuwan da aka kwace a yaƙi). Ka ce: Ganimar tana hannun Allah da Manzonsa. Saboda haka ku ji tsoron Allah, kuma ku gyara dangantakar da ke tsakaninku, ku yi wa Allah da Manzonsa biyayya, idan kun kasance masu imani." Note on the rules: since the original says "God", the Hausa word for God is used here instead of "Allah", but in the Hausa rendering above I wrote "Allah" in the Qur'an verse, which conflicts with the rule. Corrected version: "Suna tambayarka game da ganima (abubuwan da aka kwace a yaƙi). Ka ce: Ganimar tana hannun Ubangiji da Manzonsa. Saboda haka ku ji tsoron Ubangiji, kuma ku gyara dangantakar da ke tsakaninku, ku yi wa Ubangiji da Manzonsa biyayya, idan kun kasance masu imani."

A cikin wurare da dama Alkur'ani yana amfani da furuci irin na rantsuwa (aqsam, ɗaya daga cikinsu qasam). [Don taƙaitaccen bayani, duba kuma Abdullah Yusuf Ali, op. cit., App. XIV, shafi na 1784-7.] Aikinsu shi ne ƙarfafawa da tallafawa hujja, da kuma kawar da shakku daga zuciyar mai saurare. A cikin rubutun Larabci, ana sau da yawa fara waɗannan ayoyi da kalmar 'wa' ko jumlar 'la uqsimu' (tabbas ina rantsuwa).

In a number of places the Qur'an employs oath-like expressions (aqsdm, sg. qasam). [For a brief discussion see also Abdullah Yusuf Ali, op. cit., App. XIV, pp. 1784-7.] Their function is to strengthen and support an argument, and to disperse doubts in the mind of the listener. In the Arabic text these passages are often opened by the word 'wa' or the phrase 'la uqsimu' (indeed I swear).

Wani lokaci Allah kansa yakan rantse da kansa:

Sometimes an oath is taken by Allah himself:

"Amma a'a, ina rantsuwa da Ubangijinka, ba za su yi imani na gaskiya ba har sai sun sa ka zama alkali a cikin dukan sabanin da ke tsakaninsu, kuma ba za su sami wani ƙin yarda a cikin zukatansu ga hukuncinka ba, amma su karɓe su da cikakken yarda."

'But no, by thy Lord, they can have no real faith until they make thee judge in all disputes between them and find in their souls no resistance against thy decisions but accept them with fullest conviction' (Al-Qur'an 4: 65).

Sauran rantsuwa ana yinta ne da halittun Allah:

Other oaths are taken by Allah's creation:

"Ina rantsuwa da rana da hasken ta (mai girma), da wata idan ta bi ta, da yini idan ya bayyana darajar ta, da dare idan ya boye ta; da sama da yadda aka gina ta (cikin ban mamaki), da kasa da fadinta (mai yawa), da rai da daidaito da tsari da aka ba shi ..." {Al-Qur'ani 91: 1-7}.

'By the sun and his (glorious) splendour, by the moon as she follows him, by the day as it shows up (the sun's) glory, by the night as it conceals it; by the firmament and its (wonderful) structure, by the earth and its (wide) expanse, by the soul and the proportion and order given to it ...' (Al-Qur'an 91: 1-7).

"Na rantse da wannan gari ..." (Al-Qur'an 90: 1).

'I do call to witness this city ...' (Al-Qur'an 90: 1).

Mutum ya rantse da Allah Mahalicci kawai, ba da wani abu da aka halitta ba.

Man should only take an oath bv Allah the creator. but not by anything created.