2.12 Masana Falsafa na Musulunci - Halin Musulunci | Quran Course

2.12 Masana Falsafa na Musulunci - Halin Musulunci | Quran Course

Bayan Mutakallimūn, sai aka samu mutanen da ba su kai ga zama ƙungiyoyi da mazhabobi ba, kuma ko Musulmi ba su bi su da yawa ba, duk da cewa mutum-mutum sun fi son karatunsu. Su ne waɗanda suka zo bayan Mutakallimūn daga cikin Musulmi a ƙasashen Musulunci, su ne masana falsafa Musulmi. Da alama abin da ya ba su damar wanzuwa a cikin Musulmi shi ne ilimin tunanin falsafa da littattafan falsafa, waɗanda suka sa waɗannan karatu suka zama abin sha'awa ga mutane a wancan zamani. Da alama abin da ya ba waɗannan mutane damar wanzuwa a cikin Musulmi shi ne cewa a wancan zamani karatun tunanin falsafa da littattafan falsafa ya samu karɓuwa a wurin mutane. Don haka wasu mutane suka ɗauki nauyin faɗaɗa karatun irin waɗannan tunani. Ta haka suka yi nazarin waɗannan tunani cikin zurfi da faɗi, nazarin da yake cikakke kuma babu iyaka. Suka bi kowane layi (na tunani) gabaɗaya. Suka yi nazarin falsafa kamar yadda ya dace don su cancanci yin tunani irin na falsafa da samar da abin falsafa. Saboda waɗannan zurfafa da faɗaɗa nazarin falsafa, musamman wani nau'i na falsafar Girka, ne ya kai ga kasancewar masana falsafa a cikin Musulmi. Masanin falsafa Musulmi na farko da aka sani shi ne Ya'qub al Kindi (d. 260 H). Bayansa masana falsafa Musulmi suka fito ɗaya bayan ɗaya. Don haka masana falsafa ba su fito ba sai bayan kasancewar Mutakallimūn, kuma bayan hanyar waɗannan masana falsafa ta yaɗu, ta zama abin nazari, muhawara da jayayya. A idanun Mutakallimūn da Malamai da yawa, falsafa ta zama abin da ba a iya jurewa ba. Kafin hakan, babu masana falsafa a cikin Musulmi. Saboda haka akwai mutakallamai da masana falsafa a cikin Malamai a ƙasashen Musulmi. Duk da haka, akwai bambanci tsakanin Mutakallimūn da masana falsafa. Mutakallimūn sun ƙware sosai a wasu tunanin falsafa. Game da masana falsafa kuwa, su masana ilimin falsafa ne. Shi ya sa masana falsafa suke kallon Mutakallimūn a matsayin mutanen da ba su da ilimi. Masana falsafa suna ganin cewa Mutakallimūn mutanen yaudara ne da jayayya. Su kuwa, wato masana falsafa, su ne suka yi nazarin ingantattun batutuwan falsafa ta hanyar hankali.

Then after the Mutakallimūn came the individuals who did not reach to the stage of becoming groups and mazhabs, and even the Muslims did not follow them in mass although individuals preferred their studies. They are the ones who came after the Mutakallimūn from amongst the Muslims in the Muslims countries, they are the Muslim philosophers. It seems that what allowed them to exist amongst Muslims is that knowledge of philosophical thoughts and the books of philosophy which made these studies attractive to the people in that age. It seems what allowed these people to exist amongst the Muslims is that during that age the study of the philosophical thoughts and books of philosophy gained interest among the people. So some people took on the responsibility of widening the study of such thoughts. Thus, they studied these thoughts in a deep and extensive way, a study that was comprehensive and unrestricted. They followed every line (of thought) in its entirety. They studied an appropriate amount of philosophy to qualify themselves to think philosophically and produce philosophical output. It was due to these deep and extensive studies in philosophy, especially a specific type of Greek philosophy that led to the presence of philosophers amongst Muslim. The first known Muslim philosopher was Ya'qub al Kindi (d.260 H). After him the Muslim philosophers emerged one after another. Thus, the philosophers did not emerge except after the presence of the Mutakallimūn and after the methodology of those philosophers had become prevalent and had become the subject of study, debate and polemics. In the eyes of many Mutakallimūn and Ulama, philosophy became intolerable. Before that, there were no philosophers amongst Muslims. Hence, there were mutakallamin and philosophers amongst the Ulama in the Muslim lands. However, there is a difference between Mutakallimūn and the philosophers. The Mutakallimūn were well versed with some philosophical thoughts. As for the philosophers, they were scholars of philosophy. That is why the philosophers used to look upon the Mutakalimun as ignorant. The philosophers thought the Mutakallimūn were people of sophistry and polemics. And they, that is, the philosophers were the one who rationally studied the sound philosophical issues.

1. Masana falsafa sun yi nazarin al'amura don neman ilimi. Hanyarsu ta nazari da tushenta shi ne nazarin al'amura bisa ga hujja mai tabbatarwa. Kuma ra'ayinsu game da ilimin tauhidi shi ne ra'ayi game da Wanzajjen Mutum Madaukakin (al-wujud al-mutlaq) da abin da Zatinsa ke buƙata. Suna fara nazarinsu ta hanyar neman abin da zai kai ga hujja mai tabbatarwa; suna ci gaba mataki-mataki har su kai ga sakamakon, ko menene shi, su kuma yi imani da shi. Wannan ita ce manufa da tushen falsafa. Tattaunawarsu ta falsafa ce kawai, ba ta da alaka da Musulunci dangane da batun tattaunawa, ko da yake mutum na iya ganin cewa tana da alaka da wasu batutuwa. Sau da yawa suna yarda da abubuwan da ke cikin nassi a tattaunawarsu, waɗanda ba za a iya kafa hujjar hankali don tabbatar da gaskiyarsu ko ƙarya ba, kamar batun tashin Alƙiyama da tashin jiki. Sau da yawa kuma sukan ɗauki wasu ra'ayoyi daga falsafar Girka, suna yanke hukunci a kan al'amura bisa su, ko da yake akwai tasirin akidar Musulunci a cikinsu. Sau da yawa kuma suna ƙoƙarin sasanta wasu batutuwan falsafa da batutuwan Musulunci; sai dai wannan ƙari ne, kuma sakamakon kasancewarsu Musulmi waɗanda Musulunci ya shafa. Amma tasirin ba na hankali ba ne, inda suka mayar da Musulunci tushe kamar yadda lamarin ya kasance ga Mutakallimūn. Maimakon haka, tasirin yana kama sosai da tasirin Kiristanci ga masana falsafa Kiristoci, da tasirin Yahudanci ga masana falsafa Yahudawa, domin ra'ayoyin da suka yi tushe a zuciya suna shafar nazari sosai ko kuma suna da wani tasiri a kansa. Game da tushen da suka bi, yana kewaye da Wanzajjen Mutum Madaukakin da abin da yake buƙata ga Zatinsa. Tasirinsu na gaskiya shi ne falsafar Girka. Hanyar tunaninsu an tsara ta ne bisa falsafar Girka. Don haka suka rubuta game da tunanin falsafa bayan sun kai ga girma a falsafar Girka. Babu wata alaƙa tsakanin Musulunci da falsafarsu.

1. The philosophers studied the issues for the sake of research. Their method of study and its fundamentals are the study of issues as indicated by the demonstrable proof. And their view of theology was the view concerning the Absolute Being and whatever it’s Essence necessitated. They begin their study by searching for what would lead to demonstratable proof; proceeding step by step until they arrive at the result whatever it may be and have conviction in it. This is the aim and the basis of philosophy. Their discussions are purely philosophical having no relationship to Islam in terms of the discussion even though one may witness that it has a connection to some subjects. They would frequently admit textual things in their discussions for which a rational proof cannot be established to prove it correctness or invalidity, subjects such as the Resurrection and the bodily Ressurection. And often they would take up certain ideas from the Greek philosophy issuing judgments on matters based on them albeit with the influence of their Islamic ‘aqīdah (creed) in them. And often they would attempt to reconcile certain issues of philosophy with Islamic issues; however this was an addition to, and a result of them being Muslims effected by Islam. But the effect was not an intellectual one where they made Islam as the basis as was the case with the Mutakallimūn. Rather, the effect is akin to a great extent to the effect of Christianity on the Christian philosophers, and the effect of Judaism on the Jewish philosophers, since the deep rooted concepts will greatly affect the study or have some effect on it. As for the basis on which they proceeded, it is around the Absolute Being (al-wujud al-mutlaq) and what it necessitated for its Essence. Their true influence was the Greek philosophy. Their mentality had been formulated according to Greek philosophy. So they wrote about the thoughts of philosopy after gaining maturity in the Greek philosophy. There was no relationship between Islam and their pholoshophy.

Wannan shi ne bambanci tsakanin tafarkin ahlul-kalam da tafarkin masana falsafa Musulmi. Kuma wannan ne hakikanin masana falsafa Musulmi. Zalunci ne, sabani da hakikanin lamari, kuma ƙirƙirar addinin Musulunci ne, a kira falsafar da malamai kamar al-Kindi, al-Farabi, Ibn Sina da sauransu daga cikin masana falsafa Musulmi suka mayar da hankali a kansu da falsafar Musulunci. Wannan saboda ba ta da alaƙa da Musulunci; sai ma tana sabawa Musulunci gaba ɗaya, ko dai ta fuskar tushe ko ta fuskar yawancin cikakkun bayanansa. Dangane da sabani ta fuskar tushe, wannan falsafa tana tattaunawa kan abin da ke bayan duniya, wato game da wujūdi mai cikakken ƙarfi (al-wujud al-mutlaq), wanda ya saɓa wa Musulunci, wanda yake tattaunawa kan abin da ke cikin duniya da abubuwan da ake iyaji kawai. Musulunci ya hana tattaunawa kan zatin Allah da abin da ke bayan duniya. Yana umurtar Musulmi ya miƙa wuya gare shi gaba ɗaya, ya tsaya a iyakar abin da imani ya wajabta, ba tare da ya ci gaba ba, kuma ba tare da ya bar hankali ya yi ƙoƙarin tattaunawa a kansa ba. Dangane da cikakkun bayanai kuwa, akwai tattaunawa da yawa a cikin wannan falsafa wadda Musulunci ya ɗauka a matsayin kafirci (kufr). Akwai tattaunawar da take riƙe cewa duniya tana da kasancewa tun dā ba tare da farko ba (qadm al-'alam), kuma cewa tana da dawwama ba tare da farko ba (azali). Akwai kuma tattaunawar da take tabbatar da cewa jin daɗin Aljannah na ruhaniya ne ba na zahiri ba. Da tattaunawar da take riƙe cewa Allah ba Ya sanin cikakkun al'amura, da sauran irin waɗannan ra'ayoyi waɗanda a fahimtar Musulunci tabbas suna nuna kafirci.

This is the difference betwen the methodology of the mutakallimun and the methodology of the Muslim philosophers. And this is the reality of the Muslim philosophers. It is injustice, contradiction of the reality and fabrication of Islam to call the philosophy which the likes of al- Kindi, al-Farabi, Ibn Sina and others from the Muslim philosophers were preoccupied with, as Islamic philosophy. This is because it has no connection to Islam; rather it totally contradicts Islam whether in terms of the basis or in terms of many of its details. As for the contradiction it terms of the basis, this philosophy discusses that which is beyond the universe, that is, regarding the Absolute existence (al-wujud al-mutlaq) which is contrary to Islam which discusses what is in the universe and things that can be sensed only. It prohibits discussion about the essence of Allah  and that which is beyond the universe. It orders the Muslim to submit to it totally and stop at the limit of what imān enjoins without going further and without allowing the mind to attempt to discuss it. As for the details, there are many discussions in this philosophy which Islam considers as disbelief (kufr). Ther are discussions which hold the world to be eternally pre existent (qadm al-'alam) and that it is eternal (azali). And there are discussions which assert that the pleasure of Paradise is spiritual and not corporeal. And discussions which mantain that Allah  is ignorant of detailed aspects and other such notions which definitely manifest kufr in the view of Islam.