4.3 Kalubalen - Usool At-tafseer | Quran Course

4.3 Kalubalen - Usool At-tafseer | Quran Course

Waɗannan ƙalubale ba kalmomi ne kawai marasa tasiri ba waɗanda babu wanda ya damu da ƙaryata su. Kiran Annabi Muhammadu (r) zuwa tauhidi, zuwa kawar da bautar gumaka a kowane irinsa, da kuma daidaito tsakanin bayi da iyayen gidansu, ya yi barazana ga tsarin tattalin arziki da zamantakewar al'ummar Makka baki ɗaya, musamman matsayin kabilar Quraishawa wadda Annabi (r) ya fito daga cikinta. Makka, cibiyar kasuwanci ta Larabawa da kuma cibiyar ruhaniya tasu, ta matuƙar son dakatar da yaɗuwar Musulunci. Duk da haka, abin da abokan adawar Annabi suke buƙatar yi don murkushe wannan motsi shi ne su ƙirƙiri sura guda ɗaya kamar kowace daga cikin waɗanda Annabi (r) da mabiyansa suke karantawa ga mutane. Wasu daga cikin mawaƙa da masu jawabi na Quraishawa sun yi ƙoƙarin kwaikwayon Alƙur'ani, amma sun gaza. Daga nan sai suka koma ga bayar da dukiya mai yawa a gare shi, matsayin sarauta a kansu, da mafi kyau da kyawawan matansu, don musanya alkawarinsa na dakatar da kiran mutane zuwa Musulunci. Ya amsa musu ta hanyar karanta ayoyi goma sha uku na farko na Suratu Fussilat, har suka roƙe shi ya daina.47 Quraishawa kuma sun koma ga azabtar da bayinsu da danginsu waɗanda suka karɓi Musulunci, a wani yunƙuri marar amfani na sa su koma ga shirka. Daga baya suka shirya kauracewa tattalin arziki a kan Annabi (r), mabiyansa da membobin kabilarsa, Banu Haashim, a ƙoƙarin yunwata su har su mika wuya. Amma wannan shiri ma daga ƙarshe ya gaza. A ƙarshe suka shirya kashe shi a gidansa ta hanyar aika samari masu makamai daga kowace kabila ta Quraishawa, domin laifin kisansa ya zama na dukkan kabilu, ta yadda ramako daga kabilar Annabi zai zama ba zai yiwu ba.

These challenges were not just empty words with no one caring to prove them wrong. Prophet Muhammad’s (r) call to monotheism, to the abolition of idolatry in all its forms, and to the equality of slaves and their masters threatened the whole socio-economic framework of Makkan society in general, and the position of the ruling Qurayshee tribe from which the Prophet (r) came in particular. Makkah, the trading center of Arabia, as well as its spiritual center, desperately wanted to stop the spread of Islaam. Yet all that the Prophet’s opponents had to do to crush the movement was to make up a single soorah like any one of those which the Prophet (r) and his followers were reciting to the people. A number of Qurayshee orators and poets tried to imitate the Qur’aan, but they failed. They then resorted to offering him vast amounts of wealth, the position of king over them, and the most noble and beautiful of their women in exchange for his promise to stop inviting people to Islaam. He responded to them by reciting the first thirteen verses of Soorah Fussilat, until they asked him to stop.47 The Quraysh also resorted to torturing their slaves and relatives who had embraced Islaam in a vain attempt to cause them to revert to paganism. Later they organized an economic boycott against the Prophet (r), his followers and the members of his clan, Banoo Haashim, in an attempt to starve them into submission. But even this plan eventually failed. Finally, they plotted to kill him in his home by sending armed young men from each of the clans of Quraysh in order that the guilt of his murder be shared by all the clans, making revenge by the Prophet’s clan impossible

An wasu sun yi nuni da cewa ba lallai ne ba a'iyyar Alkur'ani ta kasance ta musamman ba, domin manyan mawakan Ingilishi kamar Shakespeare da Chaucer, da kuma manyan mawaka a kowane harshe, sukan kasance da salo na musamman wanda ya bambanta su da takwarorinsu. Duk da haka, idan wani fitaccen mawaki na yau zai yi nazari mai zurfi a kan rubuce-rubucen Shakespeare, sannan ya rubuta waka irin ta Shakespeare a kan tsohuwar tawada da tsohon takarda, ya kuma yi ikirarin cewa ya gano wata waka da ba a san ta ba ta Shakespeare, to, mai yiwuwa duniyar adabi za ta karɓi wannan ikirari, ko da bayan nazari mai kyau. Don haka, har manyan mawaka ana iya kwaikwayon su, ko salonsu ya kasance na musamman ko ba haka ba, kamar yadda aka yi ta kwaikwayon fitattun mawakan zane.48

It has been suggested that the inimitability of the Qur’aan is not necessarily unique, for great English poets like Shakespeare, Chaucer, or great poets in any language tend to have distinctly unique styles which set them apart from their contemporaries. However, if, for example, some leading poet of today were to make an in-depth study of Shakespeare’s writings and write a sonnet in Shakespeare’s style in old ink and on old paper, then claim that he had discovered a lost poem of Shakespeare’s, the literary world would probably accept this claim, even after careful study. Thus, even the greatest of poets could be imitated, no matter how unique his style was, just as the famous painters have been imitated.48

Sai dai Alkur'ani yana sama da wannan matsayi, domin an sha yunkurin jabun surori a cikin zamuna daban-daban, amma babu wanda ya tsaya a gaban bincike mai zurfi. Kuma, kamar yadda aka ambata a baya, sha'awar kwaikwayon Alkur'ani ta fi tsanani a lokacin saukarsa, lokacin da kwarewar harshe ta kai kololuwa fiye da kowane lokaci, duk da haka babu wani yunkuri da ya yi nasara.

The Qur’aan, however, is way above this level, as attempts to forge chapters have been made throughout the ages, yet none has withstood close scrutiny. And, as was mentioned before, the incentive to imitate the Qur’aan was more intense during the time of its revelation when literary skills were at their peak than at any other time, yet there was no successful attempt.