Ra'ayin Musulunci da Al'adunsa - Muhimman Matakai | Quran Course

Ra'ayin Musulunci da Al'adunsa - Muhimman Matakai | Quran Course

A wani littafi da aka riga aka buga a kan batun fasaha an nuna cewa duk ƙoƙarin fasaha ba komai ba ne face madubin ra'ayoyi, imani da fahimtar mutum; suna nuna duk hotunan rayuwa da duniya da ke cikin fahimtar mutum. Wadannan al'amura duka ba Ra'ayoyin Musulunci ne kawai ke tafiyar da su ba, a zahiri ma, wannan ra'ayi shi ne karfin motsawa ga kirkirar Musulmi. Ra'ayin Musulunci game da duniya yana bayyana dangantakar mutum da sauran halittun duniya da kuma Mahaliccinsa. Babban batunsa shi ne yanayin mutum da matsayinsa a duniya, manufar rayuwarsa, aikinsa, da ainihin darajar rayuwarsa. Duk waɗannan suna cikin ra'ayin Musulunci, wanda ba kawai wata ra'ayi ce ta zahiri ba, amma karfi ne mai rai, mai aiki wanda ke motsa mutum, yana shafar motsin zuciyarsa da ayyukansa. [Littafin, The Principles of Islamic Art, na Muhammad Qutb.] A takaice, batun fasaha da tunanin adabi da alakarsu da shiriyar Allah yana bukatar cikakken bayani, kuma, kamar yadda muka fada a baya, wannan bayani zai bayyana abin mamaki ba kawai ga masu ilimi ba, har ma ga waɗancan Musulmai da suke imani da ikon mulkin God a al'amuran shari'a.

A book has already been published on the subject of art in which it has been pointed out that all artistic efforts are but a reflection of a man's concepts, beliefs and intuitions; they reflect whatever pictures of life and the world are found in a man's intuition. All these affairs are not only governed by the Islamic concepts, but, in fact, this concept is a motivating power for a Muslim's creativity. The Islamic concept of the universe defines man's relationship to the rest of the universe and to his Creator. Its basic subject is the nature of man and his position in the universe, the purpose of his life, his function, and the true value of his life. These are all included in the Islamic concept, which is not merely an abstract idea but is a living, active motivating force which influences man's emotions and actions. [The book, The Principles of Islamic Art, by Muhammad Qutb.] In short, the question of art and literary thought and its relationship to Divine guidance requires a detailed discussion, and, as we have stated before, this discussion will appear strange not only to educated people but even to those Muslims who believe in the sovereignty of God in matters of law.

Duk da haka, Musulmi na iya koyon ilimomin kimiyya masu zurfi kamar sinadarai, ilimin lissafi, ilimin halittu, ilimin taurari, magani, masana'antu, noma, gudanarwa (kawai a ɓangarensa na fasaha), fasahar zamani, fasahar soja da sauran ilimomi da sana'o'i makamantan waɗannan, ko daga wani Musulmi ko daga wanda ba Musulmi ba. Sai dai ƙa'idar asali ita ce, idan al'ummar Musulmi ta kafu, ya kamata ta samar da ƙwararru a dukkan waɗannan fannoni da yawa, domin dukkan waɗannan ilimomi da sana'o'i wajibi ne a kan Musulmai a matsayin Fardul Kifaya (wato, ya zama akwai isassun mutane da suka ƙware a waɗannan ilimomi da sana'o'i don biyan buƙatun al'umma). Idan ba a samar da yanayi mai kyau wanda a ƙarƙashinsa waɗannan ilimomi da sana'o'i za su bunƙasa a cikin al'ummar Musulmi ba, to dukkan al'umma za a ɗauke ta da laifi; amma muddin ba a kai ga waɗannan sharuɗɗa ba, halal ne ga Musulmi ya koye su daga wani Musulmi ko wanda ba Musulmi ba, kuma ya samu gogewa a ƙarƙashin jagorancinsa, ba tare da wani bambanci na addini ba. Waɗannan su ne al'amuran da suke cikin Hadisin, "Ku ne kuka fi sanin al'amuran sana'o'inku." Waɗannan ilimomi ba su da alaƙa da ainihin ra'ayoyin Musulmi game da rayuwa, duniya, mutum, manufar halittarsa, nauyin da ke kansa, dangantakarsa da duniyar zahiri da da Mahalicci; haka kuma ba su da alaƙa da ƙa'idojin shari'a, dokoki da ƙa'idojin da ke tsara rayuwar daidaikun mutane da ƙungiyoyi, ba kuma su da alaƙa da ɗabi'u, halaye, al'adu, dabi'u, ka'idoji da ma'auni da ke yaɗuwa a cikin al'umma kuma suke ba ta siffa da tsari. Don haka babu wani haɗari cewa Musulmi, ta hanyar koyon waɗannan ilimomi daga wanda ba Musulmi ba, zai lalata imaninsa ko ya koma Jahiliyya.

However, a Muslim can go to a Muslim or to a non-Muslim to learn abstract sciences such as chemistry, physics, biology, astronomy, medicine, industry, agriculture, administration (limited to its technical aspects), technology, military arts and similar sciences and arts; although the fundamental principle is that when the Muslim community comes into existence it should provide experts in all these fields in abundance, as all these sciences and arts are a sufficient obligation (Fard al-Kifayah) on Muslims (that is to say, there ought to be a sufficient number of people who specialize in these various sciences and arts to satisfy the needs of the community). If a proper atmosphere is not provided under which these sciences and arts develop in a Muslim society, the whole society will be considered sinful; but as long as these conditions are not attained, it is permitted for a Muslim to learn them from a Muslim or a non-Muslim and to gain experience under his direction, without any distinction of religion. These are those affairs which are included in the Hadith, "You know best the affairs of your business". These sciences are not related to the basic concepts of a Muslim about life, the universe, man, the purpose of his creation, his responsibilities, his relationship with the physical world and with the Creator; these are also not related to the principles of law, the rules and regulations which order the lives of individuals and groups, nor are they related to morals, manners, traditions, habits, values and standards which prevail in the society and which give the society its shape and form. Thus there is no danger that a Muslim, by learning these sciences from a non- Muslim, will distort his belief or will return to Jahiliyyah.

Ya kamata a tuna cewa hanyar gwaji, wadda ita ce ruhin ci gaban masana'antu na al'adun Turai na zamani, ba ta samo asali daga Turai ba, sai dai ta samo asali ne daga jami'o'in Musulunci na Andalus da na Gabas. Ka'idar hanyar gwaji ta samo asali ne daga ra'ayin Musulunci da bayaninsa game da duniyar zahiri, abubuwan da ke faruwa a cikinta, karfafanta da asirinta. Daga baya, bayan ta karɓi hanyar gwaji, Turai ta shiga zamanin farfaɗowar kimiyya, wanda ya kai ta mataki-mataki zuwa manyan matsayi na kimiyya. A lokaci guda kuma, duniyar Musulmi ta sannu a hankali ta nisanta kanta daga Musulunci, sakamakon haka motsin kimiyya ya fara tsayawa cak, daga bisani kuma ya ƙare gaba ɗaya. Wasu daga cikin dalilan da suka kai ga wannan yanayi na tsayuwa sun kasance na cikin al'ummar Musulmi, wasu kuma na waje ne, kamar mamayar duniyar Musulmi da Kiristoci da Yahudawan Sihiyoniya suka yi. Turai ta cire tushen imanin Musulunci daga hanyar kimiyyar gwaji, kuma a ƙarshe, lokacin da Turai ta yi tawaye ga Coci, wadda da sunan Allah ta zalunci talakawa, ta kwace wa kimiyyar gwaji hanyarta ta Musulunci ta danganta ta da shiriyar Allah.

One ought to remember the fact that the experimental method, which is the dynamic spirit of modern Europe's industrial culture, did not originate in Europe but originated in the Islamic universities of Andalusia and of the East. The principle of the experimental method was an offshoot of the Islamic concept and its explanations of the physical world, its phenomena, its forces and its secrets. Later, by adopting the experimental method, Europe entered into the period of scientific revival, which led it step by step to great scientific heights. Meanwhile, the Muslim world gradually drifted away from Islam, as a consequence of which the scientific movement first became inert and later ended completely. Some of the causes which led to this state of inertia were internal to the Muslim society and some were external, such as the invasions of the Muslim world by the Christians and Zionists. Europe removed the foundation of Islamic belief from the methodology of the empirical sciences, and finally, when Europe rebelled against the Church, which in the name of God oppressed the common people, it deprived the empirical sciences of their Islamic method of relating them to God's guidance.

Babu shakka Musulunci yana ba wa Musulmi damar koyon ilimin sinadarai, kimiyyar lissafi, ilmin taurari, likitanci, fasaha, noma, gudanarwa da sauran ilimomin fasaha irin wannan daga wanda ba Musulmi ba ko daga Musulmin da ba shi da tsoron Allah, amma wannan yana kan sharadin cewa babu masana Musulmi masu tsoron Allah da za su koyar da waɗannan ilimomi. Wannan shi ne halin da ake ciki yanzu, domin Musulmi sun karkata daga addininsu da salon rayuwarsu, kuma sun manta cewa Musulunci ya naɗa su wakilan Allah ya kuma ɗora musu alhakin koyon dukkan ilimomi da bunkasa iyawa iri-iri domin cika wannan babban matsayi da Allah ya ba su. Amma Musulunci bai yarda Musulmi su koyi ginshiƙan addininsu ba, abin da ya shafi ra'ayinsa, tafsirin Alƙur'ani, Hadisi, Manzon Allah ﷺ, falsafar tarihi, al'adun al'ummarsu, tsarin mulkin gwamnatinsu, salon siyasarsu, da sauran irin waɗannan fannonin ilimi, daga majiyoyin da ba na Musulunci ba, ko daga wanda ba Musulmi mai tsoron Allah ba wanda imaninsa da ilimin addininsa aka sani da amincewa.

No doubt Islam permits a Muslim to learn chemistry, physics, astronomy, medicine, technology and agriculture, administration and similar technical sciences from a non-Muslim or from a Muslim who is not pious - and this under the condition that no God-fearing Muslim scientists are available to teach these sciences. This is the situation which exists now, because Muslims have drifted away from their religion and their way of life, and have forgotten that Islam appointed them as representatives of God and made them responsible for learning all the sciences and developing various capabilities to fulfill this high position which God has granted them. But Islam does not permit Muslims to learn the principles of their faith, the implications of their concept, the interpretation of the Qur'an, Hadith, the Prophet-peace be on him-the philosophy of history, the traditions of their society, the constitution of their government, the form of their politics, and similar branches of knowledge, from non-Islamic sources or from anyone other than a pious Muslim whose faith and religious knowledge is known to be reliable.

Fagen ilimi ba a iyakance shi ga akidu, ko wajibai na addini, ko dokoki game da abin da aka halatta da abin da aka haramta ba; faɗinsa yana da girma ƙwarai. Ya haɗa da duk waɗannan, har ma da ilimin dokokin halitta da duk al'amuran da suka shafi matsayin mutum da aka ba shi a gaban Allah. Sai dai, duk wani ilimi da tushensa bai dogara ga imani ba, yana waje da ma'anar wannan ilimi da Alƙur'ani ya ambata, kuma masu shi ana ɗaukar su a matsayin waɗanda ake yabawa. Akwai dangantaka mai ƙarfi tsakanin imani da duk waɗannan ilimomi da suka shafi duniya da dokokin halitta, kamar ilimin taurari, ilimin halittun rayuwa, ilimin kimiyyar zahiri, ilimin sinadarai, da ilimin ƙasa. Duk waɗannan ilimomi suna kai mutum zuwa ga Allah, sai dai idan ra'ayoyin mutane da hasashe sun karkatar da su, aka gabatar da su ba tare da ra'ayin Allah ba. Irin wannan yanayi mai ban takaici ya faru a ainihi a Turai. Lallai, a wani lokaci a tarihin Turai, sai aka samu saɓani mai raɗaɗi da ƙiyayya tsakanin masana kimiyya da Coci mai zalunci; saboda haka dukan harkar kimiyya a Turai ta fara ne da kafircin rashin imani da Allah. Wannan harka ta shafi dukkan fannonin rayuwa sosai; a zahiri, ta canza halin tunanin Turai baki ɗaya. Tasirin wannan ƙiyayyar da al'ummar masana kimiyya suka yi wa Coci bai tsaya a kan Coci ko akidunsa kawai ba, sai ya karkata zuwa ga dukkan addini, har ta kai duk ilimomi sun juya wa addini baya, ko suna falsafa mai hasashe ko ilimomin fasaha ko na zahiri waɗanda ba su da alaƙa da addini [Duba babin, "Al-Fisam al-Nakad", a cikin littafin The Future Belongs to This Religion.]. Hanyoyin tunani na Yamma da dukkan ilimomi sun fara ne bisa tushen waɗannan tasirin guba, tare da ƙiyayya ga dukkan addini, musamman kuma da ƙiyayya mafi girma ga Musulunci. Wannan gaba ga Musulunci tana bayyana sosai, kuma sau da yawa tana kasancewa sakamakon wani shiri da aka tsara sosai, wanda manufarsa ita ce da farko girgiza tushen akidar Musulunci, sannan a hankali a rushe ginshiƙin al'ummar Musulmi.

The sphere of knowledge is not limited to articles of faith, religious obligations, or laws about what is permissible and what is forbidden; its sphere is very wide. It includes all these and also the knowledge of natural laws and all matters concerning man s delegated role before God. However, any knowledge, the foundation of which is not based on faith, is outside the definition of that knowledge which is referred to in the Qur'an and the possessors of which are considered praiseworthy. There is a strong relationship between faith and all those sciences which deal with the universe and natural laws, such as astronomy, biology, physics, chemistry and geology. All these sciences lead man toward God, unless they are perverted by personal opinions and speculations, and presented devoid of the concept of God. Such a regrettable situation actually occurred in Europe. In fact, there came a time in European history when very painful and hateful differences arose between scientists and the oppressive Church; consequently the entire scientific movement in Europe started with Godlessness. This movement affected all aspects of life very deeply; in fact, it changed the entire character of European thought. The effect of this hostility of the scientific community toward the Church did not remain limited to the Church or to its beliefs, but was directed against all religion, so much so that all sciences turned against religion, whether they were speculative philosophy or technical or abstract sciences having nothing to do with religion [ Refer to the chapter, "Al- Fisam al-Nakad", in the book The Future Belongs to This Religion.] The Western ways of thought and all the sciences started on the foundation of these poisonous influences with an enmity toward all religion, and in particular with greater hostility toward Islam. This enmity toward Islam is especially pronounced and many times is the result of a well-thought-out scheme, the object of which is first to shake the foundations of Islamic beliefs and then gradually to demolish the structure of Muslim society.