Tumejadili madai mawili ambayo Qur'ani inatuwekea: (i) kwamba tunapaswa kuiamini, na (ii)

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

...kwamba tunapaswa kuisoma. Sasa tunaendelea kueleza dai la tatu tulilo nalo kwake. Nalo ni kwamba tunapaswa kuielewa. Ni dhahiri kwamba Qur'ani imeteremshwa ili ieleweke. Halingekuwa na maana kuiamini ikiwa hatufuati maana zake. Pia, itawezaje kuwa chanzo cha uongofu kwetu ikiwa tunashindwa kufahamu ujumbe wake? Kusoma tu (yaani, kusoma bila kuelewa maana ya maandishi) kunaweza kusamehewa kwa watu ambao hawakupata bahati ya kupata elimu yoyote, na ambao sasa wamepita umri ambao mtu anaweza kujifunza. Hata usomaji wao usio mzuri unaweza kukubalika na unaweza kuwapatia thawabu kutoka kwa Allah (SWT). Vivyo hivyo, mtu ambaye hawezi kabisa kusoma Qur'ani, wala kujifunza jinsi ya kufanya hivyo, anaweza kupata thawabu na baraka kutoka kwa Allah (SW) hata akisogeza tu vidole vyake kwa upendo na heshima juu ya mistari ya Kitabu hicho Kitakatifu, akiamini kuwa ni kalam Allah (Neno la Allah). Hata hivyo, kwa watu wenye elimu ambao wamejitolea sehemu kubwa ya maisha yao kwa elimu ya kidunia, hali itakuwa tofauti kabisa. Hawa wamepata maarifa ya sanaa na sayansi mbalimbali na wanaweza kuwa wamejifunza lugha za kigeni pamoja na lugha yao wenyewe. Ikiwa watu hawa wenye elimu wangesoma Qur'ani bila kufikiri na bila kuelewa maana yake, basi inawezekana sana kwamba mbele ya Allah Mtukufu (SWT), wanaweza kuchukuliwa kuwa na hatia ya kulidhalilisha na kulidhihaki Kitabu Kitakatifu. Kwa watu hawa, adhabu ya kupuuza maana na ujumbe wa Qur'ani inaweza kuzidi thawabu ya kusoma maandishi yake. Hata hivyo, wakifanya uamuzi thabiti wa kupata maarifa ya Qur'ani na kuanza juhudi za dhati katika mwelekeo huo, wanaweza wakati huo huo kuendelea kuisoma Qur'ani kwa namna wawezavyo. Pengine, katika hali hiyo, kusoma tu, kwa unyenyekevu, kunaweza kukubalika kutoka kwao na hata kuwaletea thawabu kutoka kwa 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).

Kuhusu kufahamu Qur'ani, jambo hilo si jepesi. Lina hatua na daraja nyingi, zinazofikiwa na watu tofauti kulingana na viwango vya fikra zao.

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.

Qur'ani Tukufu ni kama bahari isiyo na mipaka ambayo mwanachuoni anaweza kutoa lulu za elimu na hekima kulingana na uwezo wake wa asili, vifaa vyake vya kiakili, na muundo wa akili yake. Juhudi zake za kuelewa Qur'ani zitalipwa kwa kadiri ya shauku, muda, na bidii anayoweka katika kuisoma na kuitafiti. Wakati huo huo, itaonekana kwamba kwa upande wa kuifahamu, hakuna mtu, awe mwerevu na mwenye elimu kiasi gani, atakayehisi kwamba amelitendea Qur'ani haki, hata kama ametumia maisha yake yote akiyapitia kurasa zake na kutafakari maana zake. Mtume Muhammad ﷺ mwenyewe ameielezea Qur'ani kuwa hazina (ya elimu na ...) 24

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

hekima) ambayo haitakwisha kamwe, ni chanzo cha mwongozo wa namna hiyo kwamba mwanadamu ataendelea daima kuhisi haja ya kurejea kwake na kuyatafakari.

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.

... kwa hivyo na wajitahidi wote wale wanaotaka kujitahidi.

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

(Al-Mutaffifin 83:26)

(Al-Mutaffifin 83:26)

Kwa hiyo, na waje mbele wanaume wenye ujasiri na azma ya kweli, ili waingie katika kazi kubwa ya utafiti wa Qur'ani, wakiwa na nia tukufu ya kuwapita wengine katika uwanja huu.

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.

Qur'ani inatusihi mara kwa mara kuisoma kwa akili, kuelekeza fikra zetu juu yake, na kutumia uwezo wetu wa kufikiri katika kufuata hoja zake na kufahamu maana zake. Kwa kusudi hili, hutumia maneno kama fahm, 'aql, fiqh, na fikr; lakini neno jingine muhimu, linalotumika zaidi katika Qur'ani katika muktadha huu, ni tazakkur. Ili kuelewa maana ya neno hili, ni lazima tuzingatie kwamba Qur'ani mara nyingi hujiita zikr, zikra na tadhkira. Kwa kweli, tazakkur inahusu hatua ya kwanza katika kuifahamu Qur'ani na inaonyesha lengo halisi na madhumuni ya mwisho ambayo inapaswa kutumikia. Pia inaashiria ukweli kwamba mafundisho ya Qur'ani si ya kigeni kwa maumbile ya binadamu. Kwa kweli yanaakisi uzoefu wa nafsi ya ndani ya mwanadamu, na yanakusudiwa kuamsha kumbukumbu za kitu ambacho tayari kimeshafahamika, badala ya kuleta jambo lolote jipya kabisa. Qur'ani Tukufu inawasihi watu wote wenye fikra ambao inawaelekezea hotuba yake kuwa ni ulul albab (watu wenye akili) na qaumun yaqilun (watu wanaotumia akili zao), wafikiri na kutafakari juu ya ulimwengu wa nje wa vitu pamoja na ulimwengu wa ndani wa roho, kwani zote mbili zimejaa ishara zisizopingika za Muumba Mwenye Nguvu zote (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)

Wakati huo huo, Qur'an inawaalika watu kutafakari juu ya ishara zake yaani aya zake zilizoteremshwa na Mwenyezi Mungu. Katika Surat Yunus inasema:

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

Hivyo ndivyo tunavyofafanua ishara kwa kina kwa watu wanaotafakari. (Yunus 10:24)

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

Na katika Surat An-Nahl:

and in Surah Nahl:

... na tumekuteremshia ukumbusho (Qur'ani) ili uwabainishie watu yaliyoteremshwa kwao, na ili wapate kufikiri. (An-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)

Tena, katika sura hiyo hiyo, tunapata katika Sura ya Pili, Al-Baqarah:

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

Hivyo ndivyo Allah anavyokubainishia ishara Zake, ili mpate kufahamu. (Al-Baqarah 2:242)

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

Na vivyo hivyo, mwanzoni mwa Surat Yusuf kuna aya ifuatayo:

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

Hakika Sisi tumeiteremsha kama Qur'ani ya Kiarabu ili mpate kufahamu. (Yusuf 12:2)

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

Kwa kutafakari juu ya aina tatu za ishara (yaani, ishara za Qur'ani, ishara zilizomo katika ulimwengu wa kimwili, na ishara zilizomo katika ulimwengu wa kiroho wa moyo wa mwanadamu), mtu ataweza kuona mshikamano kamili kati yao; na, kwa kutambua mshikamano huu, ataielewa baadhi ya kweli za msingi ambazo zinathibitishwa na ushahidi wa ndani wa asili yake mwenyewe. Kweli zinazothaminiwa na nafsi yake ya ndani zitatokeza kutoka kwenye kina chake na kung'aa kwa mng'ao wake wote juu ya skrini ya fahamu yake. Kwa maneno mengine, ufahamu kamili na wa dhati wa Hakika Kamili, ambao ndio kiini cha Iman, utachipuka kisha kwenye akili yake ya fahamu kama kumbukumbu ya kitu kilichosahaulika kinavyopanda kutoka kwenye kina chenye giza cha akili hadi juu yake kwa msaada wa kidokezo kinachofaa. Kwa jambo hili hasa, Qur'ani hutumia neno tazakkur.10 Kila mtu, awe wa kawaida au mwenye akili, anahitaji daima tazakkur, ambayo ni muhimu kwa kukumbusha akilini kweli ambazo zimesahaulika au kwa kuweka kumbukumbu kweli ambazo zinaweza kusahaulika. Ndiyo sababu Allah (SWT) ameifanya Qur'ani kuwa rahisi sana kwa madhumuni ya tazakkur, jambo ambalo limetajwa mara nne katika Surat Al-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:

Tumeifanya Qur'an iwe rahisi kuwa njia ya kukumbusha. Je, yupo atakayenufaika na kukumbushwa huku?

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)

Kwa hiyo Qur'ani imetangaza wazi bila shaka yoyote kwamba kila mtu anaweza kupata faida ya tadhakkur kutoka humo. Haijalishi kama akili ya mtu ni ndogo, na ujuzi wake wa mantiki na falsafa ni hafifu, na kama hana hisia nzuri ya lugha na fasihi. Licha ya upungufu huu, anaweza kupata tadhakkur kutoka Qur'ani ikiwa ana moyo mtukufu, akili timamu, na maumbile safi yasiyopotoshwa na aina yoyote ya upotovu. Anapaswa kusoma Qur'ani na kuendelea kuelewa maana zake rahisi.

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.

Hii itatosha kwa madhumuni ya tadhakkur.

This will be enough for the purposes of tazakkur.

Qur'ani imefanywa iwe rahisi kueleweka kwa njia mbalimbali kwa wale wanaojaribu kulielewa na kupata tadhakkur kutoka katika aya zake. Kwanza, mada yake kuu na mambo yake ya msingi si kitu kipya wala kisichojulikana kwa maumbile ya binadamu. Wakati wa kusoma Qur'ani, mtu mara nyingi huhisi kama anasikiliza mwangwi wa nafsi yake ya ndani. Pili, njia ya hoja inayotumika ni rahisi na ya kawaida, na mambo magumu na yenye kina yamefikishwa kwa msomaji kwa mifano rahisi na mepesi. Tatu, ingawa Qur'ani ni kazi bora ya fasihi na mfano wa ufasaha, lugha yake kwa ujumla ni rahisi, na mtu mwenye ujuzi kidogo wa Kiarabu anaweza kuelewa maandishi kwa urahisi isipokuwa sehemu chache ngumu. Licha ya haya yote, ili kupata tadhakkur kutoka katika Qur'ani, ujuzi wa msingi wa Kiarabu ni lazima. Kusoma tafsiri pamoja na maandishi ya asili hakutatosha kwa kusudi hili. Ninahisi kwa dhati kabisa kwamba ni wajibu kwa kila Muslim kujifunza lugha ya Kiarabu kwa kiwango kitakachomwezesha kuelewa maana ya wazi ya maandishi ya Qur'ani anapoyasoma, bila kulazimika kuinua macho yake tena na tena kutazama tafsiri.

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.

Sielewi ni udhuru gani utakaowasilishwa mbele ya Mwenyezi Mungu (SW) kwa kujitetea na Waislamu hao ambao si tu wamesoma, bali wamepata shahada za uzamili na uzamivu na kubobea katika sanaa na sayansi ngumu kama vile Tiba na Uhandisi, lakini hawakujifunza Kiarabu cha kutosha kiasi cha kuweza kufuatilia Kitabu Chake Kitukufu. Kwa kuwajali kwa dhati na kwa wasiwasi wa kweli kuhusu Waislamu hawa, nathubutu kusema kwamba uzembe wao katika suala la kujifunza Kiarabu ni sawa na kutojali tu ...

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

kudharau Kitabu cha Allah (SWT) pamoja na kukitendea dharau. Wanapaswa kutambua kwamba kwa tabia yao isiyowajibika katika jambo hili, wanajiweka katika hatari ya adhabu kali mno na mateso ya kutisha siku ya Kiyama.

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.

Kwa maoni yangu ya unyenyekevu, kujifunza Kiarabu kwa kiasi kinachomwezesha mtu kufuatilia maana ya Qur'ani kwa urahisi ni wajibu ambao kila Mwislamu aliyeelimika anaudaiwa Kitabu Kitukufu, na kutotekeleza wajibu huu ni dhulma kubwa kwa Qur'ani pamoja na kwa nafsi zetu wenyewe.

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.

Hatua ya pili katika kuelewa Kitabu Kitukufu ni tadabbur fil-Qur'an, yaani kukitafakari kwa kina, kukifanya somo la utafiti wa kina, na kuingia ndani kabisa ya elimu na hekima yake. Qur'ani inahitaji utafiti wa kina wa namna hii kwa sababu ni huda lil-naas, yaani mwongozo kwa wanadamu wote. Sio tu kwamba inawaongoza watu wa kawaida kwa kuwawekea mbele mtazamo sahihi kuhusu Mungu na ulimwengu pamoja na kanuni sahihi za maadili, bali pia ina mwongozo kamili kwa watu wenye elimu na ufahamu, na daima imewahudumia kama taa ya mwanga katika kila mgogoro wa kiakili au wa kiroho katika maisha yao.

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.

Kwamba Qur'ani ni kitu cha kutafakariwa na kuzingatiwa ni jambo ambalo Qur'ani yenyewe imelisisitiza.

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

Hiki ni Kitabu tulichokuteremshia wewe, chenye baraka, ili wayatafakari makini aya zake, na wapate kukumbushwa wenye akili.

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)

Ili kusisitiza jambo hili zaidi, linasema, kwa sauti ya kukemea kidogo:

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

Je, hawatafakari Qur'ani? ... (Al-Nisa 4:82)

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

Je, hawatafakkari Qur'ani kwa kina, au kuna mioyo yao imefungwa?

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

Qur'ani ni rahisi sana kwa tazakkur, lakini kwa kiwango hicho hicho ni ngumu sana kwa tadabbur. Wale wanaoingia katika bahari hii isiyo na mipaka wanajua kwamba haiwezekani kupima kina chake. Tunajifunza kutoka katika hadithi sahihi kwamba Maswahaba (RAA) wa Mtume Muhammad ﷺ walikuwa wakitafakari Sura mbalimbali za Qur'ani kwa miaka mingi mfululizo. Imepokewa kuhusu Abdullah Ibn Umar (RAA) kwamba alitumia miaka minane kutafakari Surat Al-Baqarah. Inapaswa kufahamika kwamba hali hii ilikuwa kwa watu waliozungumza lugha ile ile ambayo Qur'ani ilishushwa nayo, na ambao, kwa kuwa walikuwa wa zama za Mtume ﷺ, walikuwa wameiona ikishushwa mbele ya macho yao. Hawakuwa na haja ya kujifunza lugha ya Kiarabu na sarufi yake wala kufanya utafiti wa kuthibitisha historia ya nyuma ya aya au Sura mbalimbali na sababu za kushushwa kwake. Licha ya faida hizi zote, walitafakari kila Sura kwa miaka mingi pamoja. Hii inaonyesha kwamba kuingia katika bahari hii ya elimu na hekima si mchezo wa watoto. Badala yake, inahitaji juhudi kubwa na bidii ya kudumu. Katika karne za baadaye, wanazuoni wakubwa kama Tabari (RA), Zamakhshari (RA), Razi (RA), na wengine wengi wa hadhi hiyo, walijitolea maisha yao yote kwa somo la Qur'ani, lakini kila mmoja wao, kwa kiwango cha juu, aliweza kufafanua upande mmoja tu wa Kitabu hiki kikuu, na, kusema kweli, alishindwa kuutendea haki hata upande huo mmoja.

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.

Katika kipindi cha karne kumi na nne zilizopita, hakuna mwanazuoni aliyeandika tafsiri kubwa zaidi ya Qur'ani ambaye angedai kwamba amesema neno la mwisho juu yake na hakuacha nafasi ya kutafakari zaidi.

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) katika kitabu chake Ihya-ul-Uloom amemnukuu maneno ya mtu mmoja mcha Mungu yanayoonyesha tofauti kati ya kisomo cha kawaida cha Qur'ani kwa ajili ya tadhakkur (kukumbuka) na kisomo cha kutafakari kwa makini kwa ajili ya tadabbur (kuzama katika maana). Anasema: "Kuna kisomo ambacho hunichukua wiki moja kumaliza Qur'ani. Kuna kisomo kingine ambacho hunichukua mwezi, na kingine tena ambacho hunichukua mwaka kuimaliza. Pia kuna kisomo kingine ambacho nilikianza miaka thelathini iliyopita lakini bado hakijaniwezesha kukamilisha usomaji wake." Sifa za kujifunza Qur'ani kwa kutafakari ni ngumu sana kuzipata. Mtu hawezi kuzipata sifa hizi isipokuwa akijitolea kikamilifu na peke yake, na kufanya kujifunza na kufundisha Qur'ani kuwa jambo kuu na lengo la maisha yake yote. Kwa somo kama hilo, anahitaji ujuzi wa kina wa lugha ya Kiarabu na sarufi yake, pamoja na ladha ya kifasihi iliyoboreshwa ili kuthamini uzuri, nguvu na ufasaha wa maneno. Pia lazima apate msingi imara katika lugha ambayo Qur'ani iliteremshwa kwayo, kwa kusoma kwa kina kazi za washairi na wahutubu wa kabla ya Uislamu. Kisha kuna istilahi na namna za kueleza ambazo Qur'ani yenyewe imezibuni. Kuelewa hizi kwa uwazi (jambo ambalo litawezekana tu baada ya kuisoma Qur'ani kwa makini kwa muda mrefu) pia ni sehemu muhimu ya zana za kiakili za mwanafunzi wa Qur'ani. Zaidi ya hayo, anapaswa kuweza kuthamini mpangilio na mshikamano uliomo ndani ya Qur'ani. Lazima aelewe maana ya kina ya mpangilio wa sasa wa Sura katika Qur'ani, ambao ni tofauti na mpangilio wa kihistoria wa kuteremshwa kwake. Pia lazima aelewe mtiririko wa mawazo kati ya Sura moja na nyingine, na vilevile kati ya aya za Sura moja. Hili ni jukumu gumu sana ambalo hata wasomi walio na subira na azma kubwa zaidi wameshindwa kulimudu. Lakini kazi hii, ingawa ni ngumu kiasi gani, lazima itimizwe, na pasipo kutimizwa, swali la kulielewa Qur'an halitajitokeza. Kwa hakika, ni pale mtu anapoingia ndani ya Qur'an ili kuyashika mpangilio mwembamba kati ya sehemu zake ndipo huunda wazo kuhusu kina kisichopimika cha bahari hii isiyo na mipaka, na kutoa humo lulu safi kabisa za elimu na hekima.

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.

Mbali ya fani za elimu zilizotajwa hapo juu, ujuzi mzuri wa Hadith na Maandiko ya kale pia ni jambo la lazima kwa kuifahamu Qur'an. Haya yote yanahusu msingi wa elimu ya kawaida ambao mtafiti wa Qur'an anapaswa kuwa nao.

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.

Hii bado si yote. Yeye bado hajawa tayari kikamilifu kuitendea haki utafiti wa kina na wa kutafakari wa Qur'ani, aina ya utafiti unaohitajika kwa tadabbur. Bado anapaswa kukabiliana na sayansi za kisasa. Tunajua kwamba sayansi za majaribio na za kinadharia si tuli. Kiwango cha maendeleo yake kimekuwa tofauti katika zama tofauti. Msomi anayetaka kuchukua kazi kubwa ya kuelewa Qur'ani anapaswa kuwa na uelewa wa sayansi za kisasa - za kimwili, kibaiolojia na kijamii. Awe hasa mjuzi wa dhana za msingi za sayansi mbalimbali na wa mbinu ya kukata shauri na kuhitimisha inayotumiwa na kila moja. Pia anapaswa kujiweka karibu na mienendo ya hivi karibuni na mafanikio katika kila uwanja muhimu wa uchunguzi wa binadamu. Maarifa haya ya sanaa na sayansi za kisasa ni muhimu kwake, kwa kuwa yataupanua upeo wake wa kifikra na kuongeza uwezo wake wa kiakili.

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.

Akiwa amejizatiti kwa namna hii, ataanza kazi yake kubwa. Qur'ani ni bahari isiyo na mipaka ambayo kila mvuvi anaweza kusafiri humo kwa umbali tu ambao uwezo wake mdogo unamfikisha; na ugunduzi wa maana atakaoufanya katika safari yake utategemea mwongozo anaopata kutoka kwenye upeo wa elimu yake na upana wa maono yake.

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.

Hasa, kwa ajili ya kueneza mafundisho ya Qur'ani na kutangaza ujumbe wake katika ulimwengu wa leo (jambo ambalo pia ni wajibu wa kila Muslim), ni lazima mtu awe na maarifa ya kisasa kikamilifu, la sivyo hataweza kutekeleza wajibu huu. Kila kizazi hurithi kiasi kikubwa cha maarifa kutoka kwa watangulizi wake na kukipitisha kwa kizazi kinachofuata pamoja na mchango wake wenyewe ukiongezwa humo.

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.

Hivyo ndivyo maarifa yanavyoendelea kukusanyika yanapopitishwa kutoka kizazi kimoja hadi kingine. Kizazi cha sasa kimepokea, kwa njia hii ya kupitishwa, hazina kubwa ya maarifa yanayojumuisha mantiki na falsafa, dini na metafizikia, maadili na saikolojia, pamoja na sayansi nyingine za kijamii. Kiasi hiki kikubwa cha maarifa ya sasa kimetawala na kuvutia akili za watu, na kwa sababu hiyo wameendeleza imani ya kizembe katika mitazamo mingi isiyo sahihi.

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.

Mtu anahitaji kuwa na ujuzi wa kutosha wa sayansi za kisasa, na anapaswa kuifahamu si tu maudhui ya sayansi hizi bali pia vyanzo vyake vya asili na mfumo wa kanuni zinazoziunga mkono. Ndipo tu ataweza kutoa pigo kali, kama alivyofanya Ibn Taymiyyah (RA) na Imam Ghazali (RA), kwenye msingi wenyewe wa dhana potofu zilizoenea katika zama zake. Kwa upande huu, zama za sasa zimefikia kilele cha juu kabisa. Mbali na maendeleo ya ajabu katika uwanja wa sayansi za jamii, zama hizi zimeshuhudia maendeleo yasiyo na kifani ya sayansi za kimwili na teknolojia, jambo lililoishangaza jamii ya binadamu na kuifanya ishindwe kufanya tathmini makini ya mitazamo ya upotevu iliyoenea katika dunia ya kisasa.

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.

Chini ya hali hizi, wajibu muhimu wa kuelewa na kufafanua Qur'ani hauwezi kutimizwa isipokuwa watu wenye subira na uvumilivu wajitolee kikamilifu kwa kazi hii kubwa, kwa moyo mmoja na kujitoa bila kuyumba, wakijiandaa kwa maarifa ya kale na ya kisasa yanayotosha kwa kazi hiyo. Wanazuoni hawa waliojitolea na waliojiandaa kikamilifu kuhusu Qur'ani wangefanya uchambuzi wa kina wa maarifa ya kisasa na kutenganisha yaliyo sahihi na yenye makosa kwa kuyapima kwa nuru ya Qur'ani. Wangeuendea akili ya mtu wa kisasa, wakitumia kwa busara istilahi za kisasa na mbinu za hali ya juu za hoja za kimantiki. Hivyo wangeweza kuangaza akili za watu wa zama zao kwa nuru ya uongofu wa Qur'ani. Kwa njia hii, wajibu wa "kuwafafanulia watu Qur'ani", ambao Mtume Muhammad ﷺ mwenyewe alioutekeleza wakati wa uhai wake, ungetekelezwa na Ummah wake katika zama hizi.

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.

Swali linalojitokeza ni: Tutawezaje kuzalisha wanazuoni kama hao? Ni dhahiri kwamba hawawezi kuzalishwa hadi tuwe na, kote duniani ya Kiislamu, mtandao wa vyuo vikuu vinavyojikita katika utafiti wa Qur'ani, ukiifanya kuwa kitovu na kiini cha shughuli zao za kiakili. Kuzunguka idara hii kuu, vyuo hivi vikuu vinapaswa kujenga idara nyingine kama vile idara ya sayansi za kinadharia kama mantiki, metafizikia, maadili, saikolojia, na dini; idara ya sayansi za kijamii kama uchumi, sayansi ya siasa, na sheria; na idara ya sayansi za kimwili kama hisabati, kemia, fizikia, jiolojia, na unajimu. Kila mwanafunzi anayejiunga na chuo kama hicho anapaswa kuchukua Masomo ya Qur'ani kama somo la lazima, na kusoma taaluma moja au zaidi kama masomo ya hiari kulingana na ladha na uwezo wake binafsi. Hivyo ataweza kufanya utafiti wa Qur'ani katika uwanja wa masomo yake mwenyewe na kuwasilisha nuru na mwongozo wa Qur'ani kwa watu kwa ufanisi.

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.

Bila shaka, hii si kazi rahisi. Ndiyo maana si jukumu la kila mtu. Inapaswa kufanywa tu na watu waliozaliwa wakiwa na kiu isiyoisha ya elimu, na ambao akili zao zinasumbuliwa na matatizo magumu ambayo yanaweza kutatuliwa tu kwa kufikiri na kutafakari kwa muda mrefu. Watu kama hao wanasukumwa kuinywa elimu kama vile mtu mwenye njaa na kiu anavyolazimika kutafuta chakula na kinywaji, nao wanaendelea mbele, wakisema kila mara dua: "Mola wangu! Nizidishie elimu." Iwapo watapata mwongozo sahihi, hupata sehemu kubwa ya elimu na hekima. Kufahamu na kufafanua Qur'ani, kwa kweli, ni haki ya watu hawa. Hata hivyo, kila mtafuta elimu anaweza kushiriki katika kazi hii tukufu kulingana na uwezo wake na muda anaoweza kuutoa kwa kazi hiyo. Ili kuwahamasisha watu kujifunza Qur'ani, Mtume Muhammad ﷺ amesema:

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:

Bora kati yenu ni wale wanaojifunza Qur'an na kuifundisha (kwa wengine). (Imesimuliwa na Bukhari)

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

na, katika muktadha huo huo, tunayo amri ya jumla katika Qur'ani:

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

...kwa nini kundi moja kutoka kila kijiji halikutoka majumbani mwao ili wapate kuelewa dini... (At-Tawbah 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)

Uelewa huu wa dini ni matunda ya kujifunza kwa kina na kwa tafakari Qur'an. Ni uelewa huu ambao Mtume Muhammad ﷺ alitaka Maswahaba zake (RA) wauendeleze. Alimwomba Mwenyezi Mungu hasa kwa baadhi yao wapewe ufahamu wa kina wa dini. Pia alifafanua kauli yake isemayo "Walio bora zaidi miongoni mwenu katika zama za Jahiliyyah ndio walio bora zaidi miongoni mwenu katika Uislamu" kwa kuongeza "ikiwa wanaifahamu dini."

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."