8 Rubutun Alkur'ani - Usool At-tafseer | Quran Course

8 Rubutun Alkur'ani - Usool At-tafseer | Quran Course

Haka kuma, tsarin surorin Alƙur'ani an tsara shi ne da kansa Manzon Allah (r), duk da cewa an rawaito cewa 'Alee ibn Abee Taalib ya tattara wani rubutu wanda aka jera surorin bisa ga lokacin saukarsu. Wato ya fara da Suratul 'Alaq, sannan al-Mudath-thir, sannan Noon. An kuma rawaito cewa Ibn Mas'ood yana da rubutu wanda ya fara da Suratul Baqarah, sannan an-Nisaa', sannan Aal 'Imraan; yayin da Ubayy yana da wanda ya fara da Suratul Faatihah, sannan al-Baqarah, an-Nisaa', da Aal 'Imraan.8 Duk da haka, babu ɗaya daga cikin manyan sahabban Manzon Allah ﷺ da ya yi jayayya da tsarin da Khalifa 'Uthmaan da kwamitin sahabbai suka tabbatar, wanda ya kwafa tare da rarraba kwafin Alƙur'ani zuwa cibiyoyin daban-daban na daular Musulunci. A zahiri, waɗannan da sauran sahabbai sun ƙone kwafinsu domin kauce wa duk wani rikici.9 Da ba a tabbatar da tsarin surorin ba, da babu ɗayan wannan da zai faru. Ya kuma kamata a lura cewa Jibreel ya yi nazarin Alƙur'ani sau ɗaya a kowace Ramadan a tsawon rayuwar Manzon Allah ﷺ, sai dai a shekara ta ƙarshe, inda ya karanta masa sau biyu.10 Domin irin wannan nazari ya zama mai amfani, dole ne a ce an riga an tabbatar da tsari, musamman la'akari da cewa wasu daga cikin sahabbai suna sauraron Manzon Allah ﷺ yayin da yake karanta shi ga Jibreel.

Similarly, the order of the soorahs was fixed by the Prophet (r) himself, although it is recorded that ‘Alee ibn Abee Taalib had compiled a text in which the soorahs were ordered according to the time of their revelation. That is, it began with Soorah al-‘Alaq, then al-Mudath-thir, and then Noon. It has also been recorded that Ibn Mas‘ood had a text which began with Soorah al-Baqarah, then an-Nisaa’, and then Aal‘Imraan; while Ubayy had one which began with Soorah al-Faatihah, then al-Baqarah, an-Nisaa’, and Aal ‘Imraan.8 However, none of these great companions of the Prophet (ﷺ) argued with the order confirmed by Caliph ‘Uthmaan and the committee of sahaabah that copied and distributed copies of the Qur’aan to the various centers of the Muslim state. In fact, these and other companions burned their copies in order to avoid any confu-sion.9 None of this would have taken place if the order of the soorahs was not fixed. It should also be noted that Jibreel reviewed the Qur’aan once during every Ramadaan of the Prophet’s life except during the final year, in which he recited it to him twice.10 For such a review to be of any value, a fixed order had to have been there, especially considering the fact that some of the sahaabah used to listen to the Prophet (ﷺ) as he recited it to Jibreel.

An Allah ya saukar da surorin Alƙur'ani ga Annabi ﷺ a hankali, a cikin wani lokaci. Duk lokacin da wani abu ya sauka a gare shi, sai ya kira ɗaya daga cikin marubutansa, ya ce masa: "Ka sanya wannan a cikin surar da ta ambaci irin wannan da irin wannan." (Musnad Ahmad, lamba 376 da 468.) Har ila yau Abu Dawud ya tattara wannan hadisi (Sunan Abu Dawud, juzu'i na 1, shafi 201-2, lamba 785) da at-Tirmidhi, kuma yana da isnadai guda bakwai, dukansu sun ƙunshi Yazeed al-Faarisee, wanda Ibn Hajar ya rarrabe shi a matsayin maqbool (karɓaɓɓe don hadisai masu tabbatarwa). (Duba Taqreeb at-Tahtheeb, shafi 606, lamba 7796.) Sauran masu ruwaito hadisin amintattu ne sosai. Don haka hadisin yana da rauni shi kaɗai, amma ana iya amfani da shi idan ya tabbatar da wani rahoto, kamar hadisin ‘Uthmaan ibn Abee al-‘Aas.

“Soorahs were revealed to the Prophet (r) over a period of time. Whenever something would be revealed to him, he would call one of his scribes and tell him, ‘Place this in the soorah that mentions such-and-such.’ (Musnad Ahmad, nos. 376 and 468.) The hadeeth was also collected by Aboo Daawood (Sunan Abu Dawud, vol. 1, pp. 201-2, no. 785) and at-Tirmithee and has seven isnaads, all containing Yazeed al-Faarisee, who was classified as maqbool (acceptable for corroborative reports) by Ibn Hajar. (See Taqreeb at-Tahtheeb, p. 606, no. 7796.) The rest of the narrators are highly reliable. The hadeeth is thus weak by itself, but it may be used where it corroborates another report, such as the hadeeth of ‘Uthmaan ibn Abee al-‘Aas.

Muslim ne ya tattara shi (Sahih Muslim, juz'i na 2, shafi na 386-7, lamba ta 1766) da kuma Abu Dawud (Sunan Abu Dawud, juz'i na 3, shafi na 1203, lamba ta 4309).

4 Collected by Muslim (Sahih Muslim, vol. 2, pp. 386-7, no. 1766) and Aboo Daawood (Sunan Abu Dawud, vol. 3, p.1203, no. 4309).

Sahih Muslim, juz'i na 3, shafi na 854, lamba ta 3937.

5 Sahih Muslim, vol. 3, p. 854, no. 3937.

6 Suratul Baqara (2):240.

6 Soorah al-Baqarah (2):240.