4.3 Changamoto - Usūl At-tafsīr | Quran Course

4.3 Changamoto - Usūl At-tafsīr | Quran Course

Changamoto hizi hazikuwa maneno matupu tu ambayo hakuna aliyejali kuyathibitisha kuwa si sahihi. Wito wa Mtume Muhammad (r) wa tauhidi, wa kuondoa ibada ya masanamu katika kila namna yake, na wa usawa kati ya watumwa na mabwana zao, ulitishia muundo mzima wa kijamii na kiuchumi wa jamii ya Makka kwa ujumla, na nafasi ya kabila tawala la Quraysh, ambalo Mtume (r) alitokea, kwa namna ya pekee. Makka, kitovu cha biashara cha Arabia pamoja na kitovu chake cha kiroho, ilitamani sana kuzuia kuenea kwa Uislamu. Hata hivyo, yote ambayo wapinzani wa Mtume walilazimika kufanya ili kuuvunja harakati hiyo ni kutunga sura moja tu kama zile ambazo Mtume (r) na wafuasi wake walikuwa wakiwasomea watu. Baadhi ya wasemaji na washairi wa Quraysh walijaribu kuiga Qur'aan, lakini walishindwa. Kisha walijaribu kumpa mali nyingi, cheo cha ufalme juu yao, na wanawake wema na warembo zaidi miongoni mwao, badala ya ahadi yake ya kuacha kuwaita watu kwenye Uislamu. Yeye aliwajibu kwa kuwasomea aya kumi na tatu za kwanza za Sura Fussilat, mpaka wakamwomba aache.47 Quraysh pia walijaribu kuwatesa watumwa wao na jamaa zao waliosilimu, kwa jitihada zisizozaa matunda za kuwarudisha kwenye upagani. Baadaye walipanga kuwawekea vikwazo vya kiuchumi Mtume (r), wafuasi wake, na wanachama wa ukoo wake, Bani Hashim, kwa lengo la kuwafanya wafe njaa na kuwatiisha. Lakini hata mpango huu hatimaye ulishindwa. Mwishowe, walipanga kumuua nyumbani kwake kwa kutuma vijana wenye silaha kutoka kila tawi la Quraysh, ili hatia ya mauaji yake igawanywe kati ya matawi yote, jambo ambalo lingefanya kisasi cha ukoo wa Mtume kuwa haiwezekani.

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

Imependekezwa kwamba kutoweza kuigwa kwa Qur-aan si jambo la kipekee kwa lazima, kwa kuwa washairi wakuu wa Kiingereza kama Shakespeare, Chaucer, au washairi wakuu katika lugha yoyote huwa na mitindo ya kipekee inayowatofautisha na wenzao wa wakati wao. Hata hivyo, kwa mfano, ikiwa mshairi mashuhuri wa leo angefanya utafiti wa kina wa maandishi ya Shakespeare kisha akaandika soneti kwa mtindo wa Shakespeare, kwa wino wa zamani na karatasi ya kale, kisha akadai kwamba amegundua shairi lililopotea la Shakespeare, ulimwengu wa fasihi huenda ungekubali dai hilo, hata baada ya uchunguzi makini. Hivyo basi, hata washairi wakuu kabisa wangeweza kuigwa, bila kujali mtindo wao ulivyo wa kipekee, kama vile wachoraji mashuhuri walivyowahi kuigwa.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

Qur'ani, hata hivyo, iko juu zaidi ya kiwango hiki, kwa kuwa majaribio ya kughushi sura zake yamefanywa katika zama zote, lakini hakuna hata moja iliyoweza kustahimili uchunguzi wa karibu. Na, kama ilivyotajwa hapo awali, hamasa ya kuiga Qur'ani ilikuwa kali zaidi wakati wa kuteremshwa kwake, pale ujuzi wa fasihi ulipokuwa katika kilele chake kuliko wakati mwingine wowote, lakini hakuna jaribio lililofanikiwa.

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.