Ramadan da Alkur’ani (2)

Daga Hudubar Adil bin Ahmad Bana’imah Masallacin Muhammad Al-Fatih An karbo daga Ibnu Abbas (RA) ya ce: “Manzon Allah ya kasance mafi kyauta da alheri a tsakanin mutane, kuma ya kasance ya fi yin kyauta a cikin watan Ramadan, lokacin da Jibrila ke ganawa da shi. Ya kasance yana ganawa da shi a kowane dare […]

Daga Hudubar Adil bin Ahmad Bana’imah Masallacin Muhammad Al-Fatih

An karbo daga Ibnu Abbas (RA) ya ce: “Manzon Allah ya kasance mafi kyauta da alheri a tsakanin mutane, kuma ya kasance ya fi yin kyauta a cikin watan Ramadan, lokacin da Jibrila ke ganawa da shi. Ya kasance yana ganawa da shi a kowane dare na Ramadan, sai su yi darasun Alkur’ani. Kuma Manzon Allah (SAW) wajen yin kyauta ya fi iskar sarfa.” Buhari da Muslim suka ruwaito.
Ibnu Rajab ya ce: “Hadisin yana shiryarwa ne ga mustahabbancin darasun Alkur’ani a cikin Ramadan da haduwa a kan hakan da bijiro da karatun Alkur’ani zuwa ga wanda ya fi haddace shi. (Lada’iful Ma’arif shafi na 354). A cikinsa akwai nuni ga mustahabbancin yawaita tilawar Alkur’ani a cikin watan Ramadan. Kuma a cikin Hadisin Fatima (AS) daga Babanta (SAW) ya ba ta labari cewa: “Lallai Jibrilu (AS) ya kasance yana karantar da shi Alkur’ani a kowace shekara sau daya, amma lallai shi ya karantar da shi sau biyu a shekarar wafatinsa.” Buhari da Muslim suka ruwaito.
Ibnu Rajab (RH) ya ce: “A cikin Hadisin Ibnu Abbas akwai nunin cewa lallai darasun Alkur’ani a tsakaninsa (SAW) da Jibrilu ya kasance a cikin dare ne, kuma hakan maniniya ce ta cewa an so a yawaitar tilawa a cikin Ramadan ne da dare. Domin shagulgula suna yankewa a cikin dare, himma ta hadu a cikinsa, zuciya da harshe su natsu wajen tadabburinsa kamar yadda Allah Madaukaki Ya ce: “Lallai ne tashin dare shi ne mafi tsanannin natsuwa, kuma mafi daidaituwa ga magana.” (k:73:6). A duba Lada’iful Ma’arif, shafi na 355.
Magabatan kwarai (Allah Ya yi musu rahama) sun kasance suna ijtihadi (kokari) mai ban mamaki wajen karatun Alkur’ani a cikin Ramadan, kai sun kasance suna shagalta da shi a cikinsa fiye da waninsa.
Az-Zuhri ya kasance idan watan Ramadan ya shigo yana cewa: “Abin sani shi ne karatun Alkur’ani da ciyar da abinci.”  Ibnu Hakam kuma ya ce: “Malik ya kasance idan watan Ramadan ya shigo yana gudu daga karatun Hadisi da zama da ma’abuta ilimi (ya koma ga karatun Alkur’ani).”
Abdurrazak ya ce: “Sufyanus Sauri ya kasance idan Ramadan ya shiga, sai ya bar dukkan ibada (ta nafila) ya koma ga karatun Alkur’ani.” Sufyanu ya ce: “Zubaidul Yami ya kasance idan Ramadan ya zo, sai ya gabato da takardun Alkur’ani ya tara abokansa zuwa gare shi.”
Sun kasance suna kokari wajen yawaita saukar karatun Alkur’ani kamar yadda shugabanni masu amana suka ruwaito.
Shi kuma Aswad ya kasance yana sauke Alkur’ani a cikin kowane dare biyu a Ramadan, yayin da yake sauke shi a dare shida na wani Ramadan. kattada ya kasance yana sauke Alkur’ani sau daya a dare bakwai, amma idan Ramadan ya zo yana sauke shi ne a kowane dare uku, idan kuma goman karshe na Ramadan ya zo, yakan sauke Alkur’ani ne a kowane dare.
Shi ma An-Nakha’i yana aikata haka a goman karshe, a sauran kwanakin watan kuma ya sauke a cikin dare uku. Rubai’u bin Sulaiman ya ce: “Muhammad bin Idris Asshafi’i yana sauke Alkur’ani sai sittin a cikin watan Ramadan kuuma duk a cikin Sallah.” Sa’ad bin Ibrahim bin Abdurrahman Ar-Rajwi yana sauke Alkur’ani a kowane rana.
Kuma Ibnu Abu Dawud ya ruwaito da isnadi mai inganci cewa: “Lallai Mujahidi (Allah Ya yi masa rahama) ya kasance yana sauke Alkur’ani a tsakanin Magriba da Isha’i. Sun kasance suna jinkirta Isha’i a Ramadan har sai rubu’in dare ya wuce.” Shi ma Aliyu Al’azdi ya kasance yana sauke Alkur’ani a tsakani Magariba da Isha’i a kowane dare na Ramadan.
Malik ya ce: “Hakika wanda yake Sallah a kusa da Umar bin Husain a cikin Ramadan ya ba ni labari ya ce: “Na kasance ina jinsa yana fara karatun Alkur’ani daga farko a kowane dare.” Baihaki a cikin Shu’ub.
An-Nawawi ya ce: “Amma wadanda suke sauke Alkur’ani a raka’a daya ba za su kirgu ba saboda yawansu. Daga cikin magabata akwai Usman bin Affan da Tamimud Dari, Sa’idu bin Jubair (RA) yana sauke Alkur’ani a raka’a daya a Ka’aba.” (At-Tibyan, shafi na 48).
Az-Zahbi ya ce: “Hakika an ruwaito ta hanyoyi da dama cewa Abubakar bin Iyash ya yi wajen shekara arba’in yana sauke Alkur’ani a kwana daya sau daya. Lokacin da mutuwa ta zo masa, sai ’yar uwarsa ta yi kuka. Sai ya ce: “Me yake sa ki kuka? Ki duba waccan zawiyyar hakika za ki ga dan uwanki ya sauke Alkur’ani sau dubu goma sha takwas.” (Siyar A’alamin Nubla).
kasim ya ce kan babansa Alhafiz ibnu Asakir: “Ya kasance yana sauke Alkur’ani a kowace Juma’a, a cikin Ramadan kuma yana saukewa a kowace rana.” (Siyar A’alamin Nubla).
Idan ka ce wanne ne ya fi falala? Mutum ya yawaita tilawa ko ya takaita ta tare da taddaburi da tunani?
An-Nawawi (Allah Ya yi masa rahama) ya ce: “Zabi a kan haka ya danganta ne da mutane. Wanda ya kasance daga cikin ma’abuta himma da daddale tunani an so ya takaita gwargwadon da ba zai rasa makasudin tadabburi da ciro ma’anoni. Haka wanda ya kasance ya shagaltu da ilimi da waninsa na al’amuran addini da kyautatuwar Musulmi gaba daya, shi ma ana son ya takaita ghwargwadon abin da ba zai sa ya bar abin da yake yi ba. Amma wanda ya zamo ba haka ba, abi mafi dacewa ya yawaita abin da ya samu amma ba tare da ya karkace ba, kada ya rika karanta shi sururu.” (Fathul Bari, Mujalladi na 8 shafi na 715).
Manufa dai duk da yawaitawar abar so ce a zatinta. Bai halatta a kauce wa fahimta da tadabburi ba. Kada himmar mutum ta kasance yawan saukewar ba tare da ya hankalta da komai daga abin da ya karanta ba.
Amma Hadisin Ibnu Umar cewa: “Wanda ya karanta Alkur’ani (sauke shi) a kasa da kwana uku ba zai fahimce shi ba.” Hakika shugabanni (masana Hadisi da shari’a) sun yi bayani a kansa.
Ibnu Rajab ya ce: “An hana karance Alkur’ani a kasa da kwana uku ne a yau da kullum, amma a lokuta masu falala kamar watan Ramadan, musamman a dararen da ake neman Lailatul kadari, ko a wurare masu falala kamar Makka ga wanda ba mazauninta da ya shige ta, to an so ya yawaita karatun Alkur’ani a cikinsu domin samun ganimar zamani da wurin. Wannan shi ne maganar Ahmad da Is’hak da wasu daga cikin shugabanni, kuma a kansa yana nuni ga aikata waninsu kamar wadanda aka ambace su.” (Lada’iful Ma’arif).
Ibnu Hajri ya ce: “Hani kan karin ba na haramci ba ne, kamar yadda al’amarin a cikin wannan ban a wajibci ba ne, urfin hakan ya fito ne a karinar hali da ke nuni ga hakan a siyakinta….. An-Nawawi ya ce: “Mafi yawan malamai suna ganin ba a gwargwandontawa a cikin haka, iyaka gwargwadon nishadi da karfin mutum ne, a bisa haka yana sabawa da sabawar halayya da mutane. Allah ne Mafi sani.” (Fathul Bari, Mujalladi na 8 shafi na 716).
A cikin Ramadan azumi da Alkur’ani suna haduwa, sai mumini mai gaskiyar imani ya samu ceto biyu. Alkur’ani zai cece shi saboda tsayuwar darensa, azumi kuma zai cece shi saboda azuminsa. Manzon Allah (SAW) ya ce: “Azumi da Alkur’ani za su cece bawa a Ranar kiyama. Azumi zai ce: “Ya Ubangiji! Na hana shi abinci da sha’awoyi da rana. Ka ba ni cetonsa.” Alkur’ani kuma zai ce: “Ya Ubangiji! Na hana shi barci da dare, Ka ba ni cetonsa. Sai su biyun su yi ceto.” Ahmad ya ruwaito.
“Ka sani lallai jihadi biyu suna haduwa ga mumini a cikin watan Ramadan. Jihadi da rana a kan yin azumi da jihadi da dare ta wajen tsayuwar dare. Wanda ya hada wadannan jihadi biyu, ya ba da hakkokinsu, ya yi hakuri a kansu, sai a ba shi ijararsa ba tare da hisabi ba.” (Lada’iful Ma’arif shafi na 360).