Binciken Tarihi Kan Karatun Alƙur'ani a Baje Kolin Alexandria
A cewar Misri Al-Youm, mai bincike kuma masanin tarihi Haitham Abu Zayd da marubuci Nasser Iraq sun halarci taron, kuma Hassan Al-Shazly, mai gabatarwa kuma mai jawabi ne ya jagoranci zaman.
Babban abin da aka mayar da hankali a taron karawa juna sani shi ne littafin "Karatun Alƙur'ani a Masar; Labarin Haskensa da Hanyoyin Ragewarsa" na Haitham Abu Zayd. Wannan aikin ya ba da labarin tarihin makarantar karawa ilimi ta Masar, kuma yayin da yake duba dalilan bunƙasarsa da abubuwan da suka shafi raguwarsa, ya bayyana matsayin wannan fasaha a matsayin ɗaya daga cikin ginshiƙan asalin al'adu da fasaha na Masar.
Da yake jawabi a taron karawa juna sani, Hassan Al-Shazly ya ce: "Wannan littafin, ta hanyar nazarin juyin halittar karatun Alƙur'ani a Masar, ya yi magana kan wani muhimmin al'amari na asalin Masar."
Ya ƙara da cewa: “Masu karatun Masar, ta hanyar salon wasan kwaikwayo na musamman da kuma bin ƙa'idodin fasaha da matsayin Alƙur'ani, sun kafa wata makaranta ta farko wadda tasirinta ya bazu ko'ina a duniya.”
Haitham Abu Zayd ya kuma bayyana cewa wannan littafin ya samo asali ne daga shekaru 38 na sauraro da bincike kan fasahar karatun Alƙur'ani da addu'a, kuma an tattara shi a shafuka 323, sassa biyu, da babi 10.
Ya ƙara da cewa: “Kashi na farko ya yi magana ne game da juyin halittar Alƙur'ani Mai Tsarki a Masar tun daga isowarsa a lokaci guda da nasarar Larabawa da kuma buga sigar farko ta Alƙur'ani mai tsarki zuwa ga muhimmiyar rawar da Rediyon Masar ke takawa.”
Abu Zayd ya bayyana cewa: “Radiyon Masar, tun lokacin da aka kafa shi a 1934, ya ba da gudummawa sosai ga ƙirƙirar zamanin zinare na karatu da faɗaɗa shi a duniya ta hanyar amfani da wata hanya madaidaiciya don zaɓar masu karatun da kuma rarraba su.”
Ya jaddada cewa fitattun mutane na wannan zamanin sun haɗa da Sheikh Muhammad Rifaat, Abdel Fattah Shasha'i da Mustafa Ismail, waɗanda Sheikh Abdel Baset Abdel Samad ya zama abin al'ajabi a duniya kuma an ɗauke shi a matsayin ɗaya daga cikin manyan kayan aikin "ƙarfin iko" na Masar ta hanyar tafiya zuwa ƙasashe sama da ɗari.
Abu Zaid ya ƙara da cewa kashi na biyu na littafin yana magana ne game da dalilan raguwar makarantar karatun Alƙur'ani ta Masar. Ya bayyana cewa wannan sauyi ya fara ne a tsakiyar shekarun 1950, ya hanzarta da zuwan kaset ɗin kaset, kuma a ƙarshe ya ƙara ƙarfi da fitowar dandamali na dijital waɗanda suka ba da damar yaɗa kai tsaye ba tare da la'akari da ƙa'idodin fasaha na gargajiya na karatu ba.
Nasser Iraq, marubuci kuma marubuci, ya kuma jaddada cewa karatun Alƙur'ani a Masar ba kawai fasaha ce ta addini ba, amma wani ɓangare ne na asali da tunawa da al'adun mutanen Masar.
Ya ƙara da cewa wannan littafin yana ba da takardu masu mahimmanci game da tarihin al'adu, fasaha da siyasa na karatu a Masar kuma yana nazarin juyin halittarsa a cikin shekaru da yawa.
Nasser Iraq ya yi kira da a koyar da littafin a cibiyoyin sukar fasaha da kuma a cikin fannonin adabi, likitanci, da injiniyanci, domin ya yi imanin cewa wannan aikin ba wai kawai ya ba da labarin tarihin karatu a Masar ba ne, har ma ya rubuta fannoni daban-daban na tarihin al'adu, ilimi, siyasa, da kiɗa na Masar.
An kammala taron karawa juna sani da jaddada cewa salon karatun Alqur'ani a Masar wata makaranta ce ta fasaha da ta dogara da ƙwarewar "tajweed" (ƙa'idojin karatu), wasan kwaikwayo mai kyau bisa ga "matsayin kiɗa," da kuma tsarin haɓakawa; halaye da suka sanya wannan salon ya zama ɗaya daga cikin ginshiƙan asalin al'adun Masar kuma ɗaya daga cikin manyan ginshiƙan ƙarfin ƙasar mai laushi.
