6.1 Ufunuo wa Kwanza - Usūl At-tafsīr | Quran Course

6.1 Ufunuo wa Kwanza - Usūl At-tafsīr | Quran Course

Sūrat ad-Dukhān (44):1-3.

36 Soorah ad-Dukhaan (44):1-3.

Sura al-Qadr (97):1.

37 Soorah al-Qadr (97):1.

Sūrah al-Baqarah (2):185.

38 Soorah al-Baqarah (2):185.

Imetolewa na al-Haakim katika al-Mustadrak, juzuu ya 2, kurasa 665-6, namba 4216. Ingawa kauli hii haikupokewa na Ibn ‘Abbaas kutoka kwa Mtume (r), inahusu ulimwengu wa ghaibu na haikuweza kutolewa kwa msingi wa akili. Mmoja wa wapokezi katika isnaad, al-A‘mash, ni mwaminifu, lakini ni mudallis, ambayo ina maana kwamba riwaya zake haziwezi kukubaliwa, isipokuwa ikiwa ameeleza waziwazi kwamba alisikia hadith hiyo kutoka kwa yule aliyemnasibishia. Hakufanya hivyo hapa, kwa hiyo isnaad ni dhaifu.

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 Ameikusanya an-Nasaa'ee katika as-Sunan al-Kubraa, juzuu ya 5, ukurasa wa 7, namba 7991, na at-Tabaraanee katika al-Mu‘jam al-Kabeer. Silsila ya wapokezi ya at-Tabaraanee ina mpokezi dhaifu. Wapokezi wa an-Nasaa'ee wote ni waaminifu, lakini mmoja wao ni al-A‘mash. Katika toleo hili pia, hakusema waziwazi kwamba alisikia hadithi hiyo kutoka kwa yule aliyemnasibishia, kwa hiyo silsila zote mbili ni dhaifu. Hata hivyo, an-Nasaa'ee alikusanya riwaya mbili zinazoiunga mkono zenye silsila sahihi katika sura hiyo hiyo. Zote mbili zinataja kuteremshwa kwa Qur'aan hadi mbingu ya chini usiku wa Laylatul-Qadr, lakini hazitaji Bayt al-‘Izzah.

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 anasema, "Kwamba vitabu vilivyotangulia viliteremshwa vyote kwa mara moja ni jambo linalojulikana sana kutoka kwa kauli za wanazuoni, kiasi kwamba kwa vitendo linaweza kuitwa ijmaa‘. Hata hivyo, nimewaona baadhi ya wanazuoni mashuhuri wa zama hizi wakiupinga msimamo huu, wakisema kwamba hakuna dalili yake na kwamba, kwa kweli, vitabu hivyo viliteremshwa kwa muda, kama Qur’aan." Nasema msimamo sahihi ni wa kwanza. Miongoni mwa dalili zake ni aya [32] ya Suratul-Furqaan ["Na wale waliokufuru husema, 'Kwa nini Qur’aan haikuteremshwa kwake kwa mara moja?' (Imeteremshwa) hivyo ili nikutie nguvu moyo wako kwayo, nami nimeipanga kwa mpangilio sahihi."] "Ibn Abee Haatim amepokea kutoka kwa Sa‘eed ibn Jubayr, anayemnukuu Ibn ‘Abbaas, kwamba Mayahudi walisema, 'Ewe Muhammad, kwa nini Qur’aan haikuteremshwa yote kwa mara moja, kama Tawrati ilivyoteremshwa kwa Muusa?' Ndipo aya hiyo (ya Suratul-Furqaan) ikateremshwa." Amepokea pia riwaya kama hiyo kwa isnadi nyingine, isipokuwa kwamba waliouliza walikuwa washirikina. Amekusanya riwaya zinazofanana kwa mapokezi ya Qataadah na 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.

"Ikiwa ungesema kwamba Qur'ani haielezi wazi juu ya hili, na kwamba hata kama riwaya hizi ni sahihi, kauli hizi zilitolewa na makafiri, ningejibu kama ifuatavyo:"

“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:

Jambo hili linaonyesha kwamba kutajwa kwa pingamizi lao na Allah bila kupinga ukweli wa kihistoria wa dai lao, bali kwa kueleza hekima iliyo nyuma ya (ufunuo wa taratibu), ni ishara kwamba kauli yao ilikuwa sahihi kwa mujibu wa ukweli. Kama vitabu vilivyotangulia vingekuwa vimeteremshwa kwa taratibu, ingetosha kuwajibu kwa kusema kuwa hiyo ilikuwa ndiyo desturi ya Allah kwa vitabu alivyowateremshia manabii waliotangulia. Hivyo ndivyo alivyojibu pingamizi lao, ‘Ni nini kwa huyu Mtume kwamba anakula chakula na kutembea sokoni?’ (25:7) [‘Hatukuwahi kuwatuma Mitume kabla yako ambao hawakula chakula na kutembea sokoni.’] (25:20).” Al-Itqaan fee ‘Uloom al-Qur’aan, juz. 1, uk. 122.

“The fact that Allaah mentioned their objection without challenging the historical truth of their claim, but instead explained the wisdom behind (gradual revelation), is an indicator that their statement was factually correct. If the previous books had been revealed gradually, it would have been sufficient to refute them by saying that it was Allaah’s standard practice for the books He revealed to the previous prophets. That was how He responded to their objection, ‘What is it with this messenger that he eats food and walks in the markets?’ (25:7) [‘We never sent messengers before you who did not eat food and walk in the markets.’] (25:20).” Al-Itqaan fee ‘Uloom al-Qur’aan, vol. 1, p. 122.