9.2 Hanyar Nazari A Musulunci - Halin Musulunci | Quran Course

9.2 Hanyar Nazari A Musulunci - Halin Musulunci | Quran Course

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9.2 Hanyar Nazari A Musulunci

9.2 The Method Of Study In Islam

by Sheikh Taqīuddīn An-Nabahānī3 min readViewed 104 times

Al'adar Musulunci tana da hanyar nazari, kuma wannan hanya an taƙaita ta a cikin maki uku:

The Islamic culture has a method of study, and this method is summarised in three points:

Da farko: cewa nazari ya zama mai zurfi har sai an fahimci al'amura yadda ya kamata, domin wannan al'ada tana da zurfi a fannin ra'ayi, kuma nazarinta yana bukatar haƙuri da juriya. Koyon wannan al'ada tsari ne na hankali wanda ke bukatar aiki mai ƙarfi na tunani don fahimtarta, domin yana bukatar fahimtar jimlolinta, sanin hakikanin abin da take nufi, da alakarta da bayanan da ta dogara da su wajen fahimtar wannan hakikanin. Saboda haka yana da muhimmanci a karɓi wannan al'ada ta hanyar hankali. Misali, Musulmi wajibi ne ya karɓi akidarsa ta hanyar hankali, ba ta hanyar miƙa wuya ba tare da tambaya ba. Don haka nazarin duk abin da ya shafi tushen akida yana bukatar tsarin hankali a lokacin nazarin. An yi bayanin hukunce-hukuncen Shari'a a cikin Alkur'ani da Hadisi. Saboda haka, domin fitar da hukunce-hukuncen Shari'a, amfani da tsarin hankali wajibi ne. Ta hanyarsa ake fahimtar matsala, nassin da ya dace da ita, da yadda ake amfani da nassin a kan matsalar. Ga wannan, tsarin hankali ba makawa ne. Ko da mutum talaka ('aammi) wanda yake karɓar hukunci ba tare da sanin dalilinsa ba, yana bukatar ya fahimci matsalar da kuma hukuncin da aka zo da shi don warware ta, domin kada ya karɓi hukuncin da yake na wata matsala daban. Wajibi ne ya yi amfani da tsarin hankali. Saboda haka, domin koyon al'adar Musulunci, ko mujtahid ne ko talaka ('aammi), dole ne ya karɓi wannan al'ada ta hanyar hankali. Hakan ba zai yiwu ba sai ta hanyar tsarin hankali da kuma bada iyakar ƙoƙarinsa wajen nazari.

kuma ya kamata ya zama yana da mafi ƙarancin shakka cewa yana aiki a zahirin rayuwa idan ya kasance daga cikin al'amuran da ba na ’aqīdah ba, kamar hukunce-hukunce da akhlāq, amma dole ne su kasance bisa tushe wanda yake da imani tabbatacce ba tare da shakka ba. Ko yaya dai abin yake, imani da abin da ɗalibi ke karɓa daga abin da yake karatu sharaɗi ne, imani ko dai da abin da yake karɓa ko kuma da asalin abin da yake karɓa; karɓar al'ada ta kowace hanya dabam ba a yarda da ita ba. Ta hanyar sanya imani ya zama tushen karɓar al'ada ne ake ganin al'adar Musulunci tana samun matsuguni cikin hanya mai kyau da banbanci. Tana da zurfi, a lokaci guda kuma tana motsa rai da tasiri, tana ba ɗalibi kuzari mai haske, ta haka tana kunna wuta wadda take cinye ɓarna, kuma tana fitar da haske wanda yake haskaka hanyar walwala. Tabbataccen imani ga waɗannan tunani yana tabbatar da wata dangantaka tabbatacciya wadda take faruwa ta halitta a cikin mutum, tsakanin zahirinsa da ra'ayoyin da yake da su game da abubuwan da suke da alaƙa da waɗannan tunani a matsayinsu na ma'anoni game da rayuwa. Don haka da waɗannan tunani yake motsawa da ƙwazo da himma zuwa aiki. Wannan tasiri mai ban mamaki na al'ada a kan tunanin mutane zai faru ne idan motsin zuciya (wanda tunani ya ƙunsa) ya nufi zahirin abu, domin imani da shi yana haɗa motsin zuciya da ra'ayoyinsu, sannan motsi (zuwa aiki) ya biyo baya.

and he should have the least amount of doubt that it applies to the reality if it is from the non- ’aqīdah issues such as rulings and morals, but they must be founded on a basis in which he has a definite belief with no doubt. Whatever the case, belief in what the student adopts from what he studies is a condition, belief either in what he adopts or in the origin of what he adopts, the adoption of culture in any other manner is not permitted. It is through making the belief the basis of adopting culture that the Islamic culture is found to settle down in an excellent and distinguished manner. It is deep and at the same time stimulating and effective giving the student a blazing energy thereby igniting a fire which devours corruption and emits a light which illuminates the path to well-being. The definite belief in these thoughts ensures a definite linkage which naturally takes place within man, between his reality and the concepts he has about things which are linked to these thoughts in their capacity as meanings about life. So with these thoughts he moves with eagerness and zeal towards action. This extraordinary effect of the culture on people’s minds will take place when the emotions (contained by the thought) move towards the reality because to believe in it constitutes the linkage of emotions with their concepts and then the movement (towards action) takes place.

Na uku: Ɗalibi ya kamata ya yi nazarin tunani ta hanya mai amfani wadda ke nufin magance gaskiyar da ake iya gani da ji, ba nazarin da ya dogara da zato na ka'ida ba, domin ya bayyana al'amura yadda suke a sahihiyar siffarsu, don ya magance su ya canza su. Ya kamata ya ɗauki gaskiyar da ke akwai game da mutum, rayuwa da duniya, wadda yake ji ko yana iya ji, ya yi nazarinta domin ya magance su kuma ya yanke hukunci a kansu, har sai ya iya tantance matsayinsa game da su ta fuskar ko zai karɓe su, ko ya bar su, ko kuma yana da zaɓin karɓa ko barin su. Saboda haka, Musulunci bai yarda mutane su bi zato na ka'ida ba. Misali: Idan mutane suna zaune a duniyar Mars, ta yaya za su yi azumin watan Ramadan a can? Babu wata a can da za a sami watan Ramadan! Mutumin da ke duniya kaɗai ne ake yi wa khitabi, kuma dole ne ya ga watan Ramadan kuma ya yi azumin wannan watan. Duk da haka, girgije na iya hana mutane ganin wata, sai ya yanke hukunci a kan wannan lamari idan ya faru. Saboda haka Manzon Allah ﷺ ya ce:

Third: The student should study the thoughts in a practical way that aims at treating the tangible perceptible reality, and not a study based on theoretical suppositions, so that he describes matters as they are in their true form, to treat and change them. He should take the existing facts about man, life and universe which he senses or he can sense and study them in order to treat them and give the ruling with regards to them until he can determine his position regarding them in terms of whether to adopt them, leave them or have the choice whether to adopt or leave them. Thus, Islam does not allow people to follow theoretical assumptions. For example: What if people live on Mars, how can they fast the month of Ramadhan there? There is no moon there so as to have the month of Ramadhan! Only the person on earth he is subject to the address (khitab) and he must witness the month of Ramadhan and he must fast that month. However, the cloud might prevent the people from seeing the moon so he passes a judgement for this event when it occurs. Hence, the Messenger  said:

Saboda haka, an sharadanta a cikin ɗaukar ilimi cewa ya zama na gaske, ba na tunani ko na zato ba. Kuma ya zama ana nazarinsa domin a yi aiki da shi idan hakikanin lamarinsa ya faru a rayuwar mutum, ba don sanin kyawunsa ba ko don biyan bukatar hankali kawai.

Therefore, it is stipulated in adopting the culture that it be real and not fanciful or theoretical. And that it should be studied in order to act upon it when its reality occurs in his life not for the purpose of knowing its beauty or for the sake of mere intellectual gratification.

Wannan ita ce hanyar Musulunci wajen karatu, wato zurfafa nazari da imani da abin da aka kai ga sani ta hanyar nazari, ko imani da abin da ake karantawa, da kuma aiwatar da shi a zahiri domin amfani da shi a fagen gwagwarmayar rayuwa. Idan sharuddan hanyar karatu suka cika, to Musulmin da ya rene kansa da al'adar Musulunci zai samu zurfin tunani tare da kaifin fahimta, kuma zai iya warware matsalolin rayuwa. Wannan yana tabbatar da cewa Musulmi yana bin hanyar kamala a zahiri, da son ransa da zabinsa, kuma ba zai karkace daga gare ta ba muddin yana tafiya bisa wannan hanya, domin tunanin Musulunci da yake karɓa daga wannan al'ada yana motsa zuciya, yana da tasiri, an gina shi a kan gaskiyar lamari, kuma mafita ce ta gaskiya kuma mai inganci ga matsaloli. Baya ga cusa wa wanda al'adar ta rene shi himma mai ci, tana ba Musulmi ƙwarewa ta musamman wajen fuskantar matsalolin rayuwa da mafita, ko manya ko ƙanana, sauƙi ko wahala. Ta haka sai a samar masa da tunani ('aqliyya) wanda ba zai gamsu ba sai hankali ya tabbata kuma zuciya ta cika da natsuwa. A lokaci guda kuma sai a samar masa da halin Musulunci (nafsiyya) wanda ya cika da imani cikakke. Ta wannan tunani ('aqliyya) da wannan hali (nafsiyya) mutum yana siffantuwa da kyawawan halaye da Musulunci ke bukata daga Musulmi, kuma ta wannan tunani da wannan hali yana shawo kan dukkan wahalhalun da ke tsaye a hanyarsa. Hakan yana faruwa ne saboda abin da muke gani a cikin ainihin wannan al'adar Musulunci ta fuskar tunani mai zurfi da haske, da kuma saboda an gina su ne bisa 'aqida (akida).

This is the method of Islam in study which is an in-depth study and belief in what is arrived at by study or belief in what is being studied and realistically adopting it to apply it in the battlefield of life. If the conditions of the method of study are met then the Muslim who has cultured himself with the Islamic culture will have deep thinking with a sharpened sensitivity and be able to solve lifes problems. This ensures the Muslim naturally follows the path of perfection, willingly and with choice, He will not deviate from it as long as he proceeds according to this method because the Islamic thoughts he adopts from this culture are stimulating, effective, based on reality, true and effective solutions for problems. In addition to setting the one cultured by it aflame with zeal, it gives the Muslim an extraordinary ability to face the problems of life with solutions however great or small, easy or difficult they may be. Thus, a mentality (‘aqliyya) forms within him which can only be content when the mind is convinced and the heart is filled with tranquillity. At the same time an Islamic disposition (nafsiyya) is formed within him which is filled with a belief which is consummate. And through this mentality (‘aqliyya) and disposition (nafsiyya) the person is characterised by excellent qualities which Islam demands from the Muslim and through this mentality (‘aqliyya) and disposition (nafsiyya) he overcomes all the difficulties that stand as obstacles in his way. This is due to what we see in the substance of this Islamic culture in terms of deep and enlightened thoughts and due to them being based on the ‘aqīdah (creed)

wanda ke wakiltar fahimtar mutum game da dangantakarsa da Allah. Saboda haka, al'adun Musulunci ko dai daga Allah suke ko kuma an samo su ne daga abin da yake daga Allah ta fuskar Alkur'ani da Sunnah. Yana da bangaren hankali ta fuskar kasancewarsa tunani, kuma a lokaci guda yana da ruhi ta fuskar fahimtar dangantaka da Allah idan mutum ya rungume shi a matsayinsa na wanda ya fito daga Allah. Don haka, yana tabbatar da cewa duk wanda aka tarbiyyanta da shi yana da tunani mai zurfi da haske tare da kwazo mai zafi da ƙwazo. Yana sayar da kansa ga Allah a hanyar Musulunci yana neman yardar Allah. Haka kuma, za ka ga cewa wanda al'adun Musulunci suka tarbiyyanta ya san abin da yake so, kuma ya san yadda zai warware matsalolin rayuwa, domin ya koyi gaskiyar da yake fuskantar filin dagar rayuwa da ita. Saboda haka, yana shiga cikin jarabawowi da wahalhalun rayuwa. An ba shi mafi kyawun kayan tanadi, wato tunani mai haske, taqwa (tsoron Allah), da ilimin da ke warware dukkan matsaloli. Wannan ita ce al'adar da ke tattara duk abin da yake alheri.

which represents man’s comprehension of his relationship with Allah . So, the Islamic culture is either from Allah  or deduced from that which is from Allah  in terms of the Qur’ān and Sunnah. It has an intellectual aspect in terms of it being a thought, and at the same time it has a spirit (ruh) in terms of realising the relationship with Allah  when he adopts the culture in its capacity as coming from Allah . Thus, it ensures that anyone cultured by it has deep and enlightened thought with a burning, fiery enthusiasm. He sells himself to Allah  in the path of Islam seeking the Good Pleasure of Allah . Also, you will find that the one cultured by the Islamic culture knows what he wants and knows how to solve the problems of life because he has learnt the truth with which he faces the battlefield of life. Thus, he plunges into the trials and tribulations of life. He has been endowed with the best of provisions which is the enlightened thought, taqwa (fear of Allah ), and knowledge which solves all problems. This is the culture which brings together all that is good.