6.1 Wahayin Farko
6.1 The First Revelation
Allah ya sa Alkur'ani ya sauko daga Lauhul Mahfuz (Allon Kiyayye) inda aka rubuta shi zuwa sama ta farko mafi kasa. A wannan saukowa an sauke dukan Alkur'ani lokaci guda zuwa wani wuri a sama ta farko mafi kasa da ake kira "Baitul-'Izzah" (Gidan Girma ko Iko). Dare mai albarka da wannan sauka ta faru a cikinsa ana kiransa "Laylatul-Qadr" (Daren Ƙaddara), yana ɗaya daga cikin dare-daren da adadinsu ya zama guda a cikin kwanaki goma na ƙarshe na watan Ramadan.
Allaah caused the Qur’aan to descend from the Protected Tablet (al-Lawh alMahfooth) on which it was written to the lowest heaven. In this revelation all of the Qur’aan was sent down at one time to a station in the lowest heaven referred to as “Bayt al-‘Izzah” (The House of Honor or Power). The blessed night on which this descent took place is called “Laylatul-Qadr” (The Night of Decree), one of the odd-numbered nights in the last ten days of the month of Ramadaan.
Allah ya kira wannan wahayi na farko da cewa:
Allaah referred to this initial revelation as follows:
Ha Mim. Ina rantsuwa da Littafi mai bayyana, lallai Mun saukar da shi a cikin dare mai albarka. 36
“Haa Meem. By the Clear Book, verily, I revealed it in a blessed night.” 36
"Lalle ne, Na saukar da shi a Daren Ƙadara." 37
“Verily, I revealed it on the Night of Decree.” 37
"Watan Ramadan wanda Na saukar da Alkur'ani a cikinsa domin shiryarwa ga mutane ..." 38
“The month of Ramadaan in which I revealed the Qur’aan as guidance to mankind ...” 38
Waɗannan ayoyin dole ne su komawa ga saukar wahayin farko, domin sananne ne cewa ba a saukar da dukan Alkur'ani ga Annabi Muhammadu ﷺ a dare ɗaya a cikin watan Ramadan ba.
These verses have to refer to the initial revelation because it is a known fact that the whole Qur’aan was not revealed to Prophet Muhammad (r) on a single night in Ramadaan.
Ibn ‘Abbaas ya bayyana cewa an fara raba Alkur’ani daga matsayinsa a cikin sammai na sama, aka sanya shi a Baitul-‘Izzah da ke sama mafi ƙasƙanci.39 Wani sigar magana ta ce hakan ya faru ne a Daren Kaddara a cikin watan Ramadan.40 Da a ce abin da Allah ya so ke nan, to Alkur’ani zai iya saukowa gaba ɗaya ga
Ibn ‘Abbaas stated that the Qur’aan was first separated from its station in the upper heavens and placed in Bayt al-‘Izzah in the lowest heaven.39 One version states that this took place on the Night of Decree in Ramadaan. 40 Had it been Allaah’s wish, the Qur’aan could then have been revealed as a whole to the
…Annabi (ﷺ) a cikin wahayi guda ɗaya. Wannan ita ce hanyar da aka saukar da dukkan littattafan wahayi na farko. 41 Amma Allah ya zaɓi ya raba wahayin zuwa sassa biyu. Wahayin farko a cikin sammai ya kasance sanarwa ga mazaunan sammai cewa ana saukar da littafin wahayi na ƙarshe a kan ƙarshen annabawa.
Prophet (ﷺ) in a single revelation. This was the method by which all of the earlier books of revelation were sent down. 41 But, Allaah chose to divide the revelation into two parts. The first revelation within the heavens represented an announcement to the inhabitants of the heavens that the final book of revelation was being sent down upon the last of the prophets.
Sūratu Ad-Dukhāan (44): 1-3 {Hāʾ. Mīm.} {Wa al-Kitābi al-Mubīn.} {Innā anzalnāhu fī laylatin mubārakatin innā kunnā mundhirīn.}
36 Soorah ad-Dukhaan (44):1-3.
Suratul Qadr (97):1.
37 Soorah al-Qadr (97):1.
Suratul Baqarah (2): 185.
38 Soorah al-Baqarah (2):185.
Wannan hadisi al-Haakim ya tattara shi a cikin al-Mustadrak, juzu'i na 2, shafi na 665-6, lamba ta 4216. Ko da yake Ibn ‘Abbaas bai ambace shi zuwa ga Annabi (r) ba, hadisin ya shafi abin da ke cikin ganuwa, kuma ba za a iya faɗinsa bisa hankali kawai ba. Ɗaya daga cikin masu ruwaito a cikin isnaad, al-A‘mash, amintacce ne, amma shi mudallis ne, wato rahotanninsa ba za a karɓe su ba, sai dai idan ya bayyana a sarari cewa ya ji hadisin daga mutumin da ya danganta shi gare shi. Bai yi haka ba a nan, don haka isnaad ɗin rauni ne.
39 Collected by al-Haakim in al-Mustadrak, vol. 2, pp. 665-6, no. 4216. Although the statement was not raised by Ibn ‘Abbaas to the Prophet (r), it relates to the unseen world and could not have been made on the basis of reasoning. One of the narrators in the isnaad, al-A‘mash is reliable, but he is a mudallis, which means his reports cannot be accepted, unless he explicitly states that he heard the hadeeth from the person he attributed it to. He didn’t do that here, so the isnaad is weak.
40 Ya rawaito shi an-Nasaa’ee a cikin as-Sunan al-Kubraa, juzu’i na 5, shafi na 7, lamba ta 7991, kuma at-Tabaraanee ya rawaito shi a al-Mu‘jam al-Kabeer. Isnadin at-Tabaraanee ya ƙunshi wani mai rawa mai rauni. Duk masu rawa a isnadin an-Nasaa’ee amintattu ne, amma ɗaya daga cikinsu shi ne al-A‘mash. A cikin wannan sigar ma, bai bayyana a sarari cewa ya ji hadisin daga wanda ya danganta shi gare shi ba, don haka isnadan biyu duka rauni ne. Sai dai an-Nasaa’ee ya rawaito hadisai biyu masu goyon baya da isnadai ingantattu a cikin babin guda. Dukansu sun ambaci saukar Alƙur’ani zuwa sama ta ƙasa a Laylatul-Qadr, amma ba su ambaci Bayt al-‘Izzah ba.
40 Collected by an-Nasaa’ee in as-Sunan al-Kubraa, vol. 5, p. 7, no. 7991, and by at-Tabaraanee in al-Mu‘jam al-Kabeer. At-Tabaraanee’s isnaad includes a weak narrator. Nasaa’ee’s narrators are all reliable, but one of them is al-A‘mash. In this version also, he didn’t explicitly state that he heard the hadeeth from the person he attributed it to, so both isnaads are weak. However, anNasaa’ee collected two supporting narrations with authentic isnaads in the same chapter. They both mention the transferal of the Qur’aan to the lowest heaven during Laylatul-Qadr, but they don’t mention Bayt al-‘Izzah.
41 As-Suyootee ya ce, "Cewa littattafan da suka gabata an saukar da su gaba ɗaya a lokaci ɗaya sananne ne daga maganganun malamai, har ta kai ga ana iya kiransa ijma'i a zahiri. Sai dai na ga wasu fitattun malaman zamani suna tambayar wannan matsaya, suna cewa babu wata hujja a kanta, kuma a gaskiya an saukar da su a hankali a cikin lokaci kamar Alƙur'ani. Ina cewa matsayin da yake daidai shi ne na farko. Daga cikin hujjojin hakan akwai aya ta [32] daga Suratul Furqan ["Waɗanda suka kafirta suna cewa, 'Don me ba a saukar da Alƙur'ani a gare shi gaba ɗaya a lokaci ɗaya ba?' (An saukar da shi) haka domin in ƙarfafa zuciyarka da shi, kuma na tsara shi cikin tsari mai kyau."] "Ibn Abee Haatim ya ruwaito daga Sa'eed ibn Jubayr wanda ya ruwaito daga Ibn 'Abbaas cewa Yahudawa sun ce, 'Ya Muhammad, don me ba a saukar da Alƙur'ani gaba ɗaya a lokaci ɗaya ba, kamar yadda aka saukar da Attaura ga Musa?' Sai aka saukar da aya (daga Suratul Furqan). Ya ruwaito wani rahoto makamancin wannan ta wata isnadi, sai dai waɗanda suka yi tambayar mushrikai ne. Ya tattara makamantan rahotanni daga Qataadah da as-Suddee."
41 As-Suyootee says, “That the previous books were revealed all at once is well known from the statements of the scholars, such that it may practically be called ijmaa‘. However, I have seen some prominent contemporary scholars questioning this position, saying that there is no evidence for it and that, in fact, they were revealed over a period of time like the Qur’aan. I say the correct position is the first one. Among the evidences for that is the verse [32] from Soorah al-Furqaan [“And those who disbelieve say, ‘Why is the Qur’aan not revealed to him all at once?’ (It is revealed) thus so I may strengthen your heart by it, and I have arranged it in right order.”] “Ibn Abee Haatim reports from Sa‘eed ibn Jubayr who quotes Ibn ‘Abbaas that the Jews said, ‘O Muhammad, why wasn’t the Qur’aan revealed all at once, as the Torah was revealed to Moosaa? Then the verse (from Soorah al-Furqaan) was revealed.” He reported by another isnaad a similar report, except that the questioners were idolaters. He gathered similar reports on the authority of Qataadah and as-Suddee.
"Idan za ka ce Alƙur'ani bai bayyana wannan a fili ba, kuma ko da waɗannan rahotanni ingantattu ne, waɗannan maganganu kafirai ne suka faɗa, to zan amsa kamar haka:"
“If you were to say that the Qur’aan is not explicit on this, and that even if these reports are authentic, these statements were made by disbelievers, I would reply as follows:
"Kasancewar Allah ya ambaci ƙin yardarsu ba tare da ya ƙalubalanci gaskiyar tarihin da'awarsu ba, a maimakon haka ya bayyana hikimar da ke bayan (saukar da Alƙur'ani a hankali), alama ce da ke nuna cewa maganarsu gaskiya ce ta fuskar tarihi. Da littattafan da suka gabata an saukar da su a hankali, da an isa a karyata su da cewa, al'adar Allah ta yau da kullum ce ga littattafan da Ya saukar wa annabawan da suka gabata. Haka kuwa ya amsa ƙin yardarsu, 'Me ya sa wannan Manzo yake ci abinci kuma yana tafiya a kasuwanni?' () ['Ba mu taɓa aika manzanni kafin ka ba face waɗanda suke ci abinci kuma suke tafiya a kasuwanni.'] ()." Al-Itqaan fee 'Uloom al-Qur'aan, juzu'i na 1, shafi na 122.