14.7 Ikirari Na Wani Mai Shakka Na Musulunci - Barazanar Zamani ga Musulunci | Quran Course

14.7 Ikirari Na Wani Mai Shakka Na Musulunci - Barazanar Zamani ga Musulunci | Quran Course

Ta yaya za mu magance wannan ƙalubale?

How do we address this challenge?

Ni, Bahaushe Ba-Amurke, na girma a shekarun 1990 a Amurka, tambayoyin da nake da su a lokacin wasan yara ne kawai idan aka kwatanta da matsalolin da ke raba rai da ke damun matasan Musulmi a yau. Batutuwa kamar haƙƙin ɗan luwaɗi, yaƙin ta'addanci, hujjojin kimiyya na wanzuwar Allah, haƙƙin mata, darajar kamun kai, amfanin kaurace wa jima'i, juyin halittar ɗan adam, muhimmancin iyali, da sauransu, komai da komai, ana iya muhawara a kansa, a bincike, kuma a ƙarshe, a ƙi shi. Note: The original says "God" and "Allah" appears nowhere, so I've used the Hausa word for God, "Allah" is not used in the translation. Also, "Ni, Bahaushe Ba-Amurke" is an inaccurate rendering of the speaker; the corrected version is below. Corrected translation: Ni, da na girma a matsayin matashin Ba'amurke a shekarun 1990, tambayoyin da nake da su a lokacin wasan yara ne kawai idan aka kwatanta da matsalolin da ke raba rai da ke damun matasan Musulmi a yau. Batutuwa kamar haƙƙin ɗan luwaɗi, yaƙin ta'addanci, hujjojin kimiyya na wanzuwar Ubangiji, haƙƙin mata, darajar kamun kai, amfanin kaurace wa jima'i, juyin halittar ɗan adam, muhimmancin iyali, da sauransu, komai da komai, ana iya muhawara a kansa, a bincika shi, kuma a ƙarshe, a ƙi shi.

As someone who grew up as an American teenager in the 90s, the questions I had then were mere child’s play compared to the soul-swallowing issues that Muslim youth are struggling with today. Topics like gay rights, the war on terrorism, scientific proof for the existence of God, women’s rights, the value of modesty, the merits of sexual abstinence, human evolution, the importance of family, etc. — anything and everything is up for debate, analysis, and, ultimately, disavowal.

A taƙaice, ana ganin addini a matsayin wanda ba shi da wani ƙima ta fuskar ilimi. Hanya daya tilo da za a mayar da wannan ƙima a zukatan jama'a masu shakka ita ce a fuskanci waɗannan tambayoyi kai tsaye.

In sum, religion is seen as lacking any intellectual credibility. The only way to restore that credibility in the minds of the doubting masses is to address these questions head on.

Ko a fagen ilimi ko na aiki, hanya mafi inganci ta magance tambayoyi masu sarkakiya da masu jawo cece-kuce ita ce a ja baya a duba zato-zato da ba a bayyana ba waɗanda suke ƙarƙashin waɗannan tambayoyi. Ta haka ne za a iya sanya tambayar kanta a matsayin abar tambaya (ko a raunana ta), sannan a magance ta da kai tun kafin ta kai ga wani, bisa ga sharuddan mutum da kansa.

Whether in the academic or professional sphere, the most effective way to address complicated, controversial questions is to take a step back and pinpoint the hidden assumptions that underlie those questions. This way, one can problematize (or undermine) the question itself and, thus, proactively address it on one’s own terms.

Al'adance, wannan dabi'ar tambayar abubuwa da raina abubuwan da mutane suka yarda da su an dade ana danganta ta da shakka. A ma'anar da nake amfani da kalmar, mai shakka shi ne wanda zai tsaya ya yi nazari da sukar wani tsarin tunani don ya tantance darajarsa ta hankali (ba a rude shi da masu shakka na falsafa ba, wadanda ke tambayar ko ilimi yana yiwuwa gaba daya).

Traditionally, this tendency to problematize and undermine common beliefs has been associated with skepticism. In the sense I am using the term, a skeptic is someone who will pause to deconstruct and critique a thought system in order to judge its intellectual merit (not to be confused with philosophical skeptics, who question the possibility of knowledge entirely).

Sau da yawa, akidun addini ne ake sanya wa tambayoyin shakka: Me ya sa ya kamata mu yi imani cewa Allah yana wanzuwa? Me ya sa ya kamata mu yi imani cewa Alƙur'ani kalmar Allah ce? Me ya sa ya kamata mu yi imani cewa Muhammadﷺ manzon Allah ne? Irin wannan tambayoyin shakka sun samo asali ne daga masu musun wanzuwar Allah da masu adawa da addini, amma a tsawon lokaci sun yaɗu zuwa kowane lungu na duniya. A yau, har masu bi kansu suna tambayar kansu waɗannan tambayoyi, kuma idan ba su iya samun amsoshi ba, sai dai su bar addinin ko kuma su yi watsi da tambayoyin gaba ɗaya.

Oftentimes, it is religious beliefs that are the target of skeptical questioning: Why should we believe God exists? Why should we believe the Quran to be the word of God? Why should we believe Muhammad صلى الله عليه وسلم was the messenger of God? Skeptical questioning of this nature originated with atheists and opponents of religion but, over time, has spread to all corners of the globe. Nowadays, even the faithful ask themselves these questions, and, when they cannot find answers, they either abandon the religion or ignore the questions entirely.

Amma akwai wata hanya.

But there is another way.

Daga gogewata, masu sukar addini sukan zama munafukai domin ba sa sukar dukkan tsarin tunani daidai gwargwado. Suna adana mafi tsananin sukarsu ga addini, musamman Musulunci ﷺ, amma suna bai wa wasu akidu marasa na addini kariya.

From my experience, skeptics of religion often are hypocrites in that they do not attack all thought systems equally. They save their most rabid lines of critique for religion, especially Islam, but give certain non-religious beliefs a free pass.

Misali, wani mutum kamar Bill Maher, wanda da kansa yake ikirarin cewa shi mai ra'ayin 'yanci ne (liberal), ba ya karanci wajen sukar Musulunci da nuna kiyayya. Amma shin yana amfani da wannan irin tunani mai suka da shakku wajen nazarin, ce misali, ra'ayin 'yanci (liberalism)? Ya taba shafe lokaci a talabijin yana zurfafa bincike kan sukan da yawa da tambayoyin da ke damun tunanin 'yanci? Ya taba ware wani bangare na shirye-shiryensa don yin tunani kan yawan tashin hankali da mutuwar da liberalism na zamani ya jawo?

For example, someone like Bill Maher, a self-proclaimed liberal, has no shortage of animosity in critiquing Islam. But does he take that same critical, skeptical mindset to his evaluation of, say, liberalism? Has he spent any time on TV delving into the many different critiques and questions plaguing liberal thought? Has he dedicated any of his programming to contemplating the amount of violence and death modern liberalism has wrought?

Maher yana ɗaukar kansa a matsayin mai nazari mai haƙiƙa da tsaka-tsaki, yana amfani da ƙarfin tunani mai ma'ana don gano gaskiya, amma a zahiri, shi mai yaɗa farfaganda ne, wanda ya nisanci haƙiƙanci da hankali kamar yadda masu tsananin kiristanci waɗanda yake ba'a da su suke yi. Bambancin kawai shi ne yana yaɗa akidar 'yanci (liberalism) maimakon Kiristanci.

Maher portrays himself as an objective, neutral analyst using the power of rational thought to discover the truth, but, in actuality, he is a propagandist, as detached from objectivity and rationality as the fervent Bible-thumpers he lampoons. The only difference is he proselytizes liberalism instead of Christianity.

Shin, to, Musulmin mai shakka shi ne wanda ke ba irin waɗannan munafukai ɗanɗanon maganin da suka ba wasu. To me ya sa Musulmi ba za su juya teburin ba, su nuna shakka game da ’yanci (liberalism), tsarin ƙasa (nation-state), kimiyyance (scientism), ɗan’adamtaka (humanism), ci gaba (progressivism), da sauran akidun zamani da ba a tambayarsu ba?

The Muslim Skeptic, then, is someone who gives such hypocrites a taste of their own medicine. Why can’t Muslims turn the tables by expressing skepticism about liberalism, the nation-state paradigm, scientism, humanism, progressivism, and the rest of the unquestioned modernist dogmas of our times?

Ga wasu tambayoyi masu wahala ko masu jawo cece-kuce kamar haka:

Consider this small sample of “controversial” or “tough” questions:

Menene hujjar kimiyya ga kasancewar Allah, mala'iku, lahira, rai, da sauransu?

• What is the scientific proof for the existence of Allah, angels, the afterlife, the soul, etc.?.

Me yasa Shari'ar Musulunci ta wajabta wa mata sanya hijabi amma ba maza ba?

• Why does Islamic Law require women to wear the hijab but not men?.

Don me me Allah mai rahama duka, me ya sa zai bari mugunta ta wanzu?

• Why would an all-merciful God allow evil to exist?.

Shin muna da 'yancin zaɓi don yin zaɓenmu da kanmu?

• Do we have free will to make our own choices?.

• Me yasa Shari'ar Musulunci ta haramta aikin luwadi?

• Why does Islamic Law prohibit homosexual acts?.

• Me yasa yawancin Musulmi ba sa karɓar ka'idar juyin halitta game da asalin mutum?

• Why do many Muslims not accept the evolutionary theory of man’s origins?.

Abin da sau da yawa ba mu fahimta ba shi ne cewa waɗannan tambayoyi ba sa tasowa a wuri babu kowa. Yawancinsu ba tambayoyi ba ne da suka damu ko suka taso a zukatan Musulmi shekaru 30, 40, ko 500 da suka wuce. Tambayoyi ne irin na zamaninmu da al'adun ilimin ƙarni na 15 da na 21 (bisa kalandar Musulunci da ta Gregorian). Saboda haka, akwai zurfafan tunani masu tushe a cikin kowace ɗaya daga cikinsu. Dalilin da ya sa suke ganin suna da wuyar amsawa shi ne cewa ba mu gane waɗannan tunani ba, sai mu ɗauke su a matsayin abin da aka riga aka yarda da shi.

What we often fail to realize is that these questions do not arise in a vacuum. Most of these are not questions that troubled or even arose in the minds of Muslims 30, 40, or 500 years ago. These are questions that are characteristic of our time and intellectual culture in the 15th/21st century. As such, there are complex, deeply ingrained assumptions that underlie each of them. The only reason they may seem “tough” to address is that we are blind to those assumptions and take them for granted.

Dole ne Musulmin mai shakka ya tono wadannan zato domin ya bincika su ya kuma yi musu tambayoyi. Ta haka, maimakon warware irin wadannan tambayoyi masu wuya, Musulmin mai shakka yana nufin ya narkar da su.

The Muslim Skeptic must dig out these assumptions in order to scrutinize and interrogate them. In this way, rather than resolving such “tough” questions, the Muslim Skeptic aims to dissolve them.

Saboda yawan irin waɗannan tambayoyi da ke barazana ga imanin wasu Musulmi, akwai buƙatar gaggawa ta yin amfani da irin wannan hanyar tambaya mai zurfi.

Given the number of such questions threatening the faith some Muslims, there is a pressing need for such a skeptical approach.

Misali kaɗan: game da batun wanzuwar Allah. Wasu malaman Musulunci na zamani sun yarda cewa babu hujja ta zahiri (objective) da ke tabbatar da wanzuwar Allah, kuma duk al'amarin ya ta'allaka ne ga "tsalle na imani" (leap of faith). Sabanin haka, hanyar Musulmi Mai Shakka (Muslim Skeptic) ita ce fara bincika kalmar "objective" (ta zahiri). Ma'anar objectivity kanta tana da tarihi mai sarkakiya kuma mai ban sha'awa, wanda ba za mu ɗauka a matsayin abin da aka sani ba. Sannan Musulmi Mai Shakka zai yi tunani a kan ƙa'idojin hujja da ake amfani da su a duniya don raunana imani da Allah, misali hujjar kimiyya, kuma ya duba su don ganin ko sun dace da juna. Misali, idan ana ce mana mu ƙi wanzuwar Allah saboda rashin hujjar kimiyya, shin ya kamata mu ƙi wanzuwar abubuwa kamar wucewar lokaci, sanin ɗan adam (consciousness), ko abubuwan lissafi marasa siffa (abstract mathematical entities), waɗanda su ma ba su da hujjar kimiyya ko ta zahiri? A fili yake cewa yawancin mutane ba sa ƙin irin waɗannan abubuwa da suke da gaskiyar wanzuwa a fili, duk da rashin hujjar kimiyya. Haka kuma, sauran abubuwa masu kama da haka.

As a brief example, consider the question of God’s existence. Some modern Muslim commentators concede that there is no objective evidence for the existence of God, and it all boils down to a “leap of faith.” The Muslim Skeptic’s approach, in contrast, would be to first investigate the word “objective.” The concept of objectivity itself has a convoluted and interesting history that we cannot take for granted. Then, the Muslim Skeptic would reflect on widely accepted standards of evidence used to undermine belief in God, e.g., scientific evidence, and evaluate them for consistency. For example, if we are supposed to reject the existence of God due to an alleged lack of scientific evidence, should we also reject the existence of things like the passage of time, human consciousness, abstract mathematical entities, etc., that similarly lack scientific or physical modalities? Clearly, most people are not extreme enough to deny such things that clearly have a reality, despite a lack of scientific evidence. And so on.

Ta haka, Musulmi Mai Shakka ba ya jin tsoron tambayar imani da aka yarda da su sosai, kamar ikon kimiyya, domin ya fitar da zato da ba a bayyana ba waɗanda ke ɓoye gaskiyar al'amari kuma su rikitar da mutane.

In this way, the Muslim Skeptic is not afraid to question widely held, cherished beliefs, such as the authority of science, in order to unpack hidden assumptions that cloud the issue and confuse people.

Kamar haka muka nuna wa Ibrahim mulkin sammai da ƙasa, domin ya kasance daga cikin masu yakini. Sa'ad da dare ya lulluɓe shi, sai ya ga tauraro. Ya ce: "Wannan ubangijina ne." Amma da ya faɗi, sai ya ce: "Ba na son waɗanda suke faɗuwa (ɓacewa)." Sa'ad da ya ga wata yana fitowa, sai ya ce: "Wannan ubangijina ne." Amma da ya faɗi, sai ya ce: "Idan ubangijina bai shiryar da ni ba, lalle zan zama daga cikin mutanen da suka ɓace." Sa'ad da ya ga rana tana fitowa, sai ya ce: "Wannan ubangijina ne; wannan ya fi girma." Amma da ta faɗi, sai ya ce: "Ya mutanena, lalle ni ina barranta daga abin da kuke haɗawa da Allah. Lalle ni na juyar da fuskata (raina) zuwa ga Wanda ya halicci sammai da ƙasa, ina karkata zuwa ga gaskiya, kuma ba ni cikin masu haɗa wani da Allah ba." Mutanensa suka yi jayayya da shi. Ya ce: "Shin, kuna yi mini jayayya game da Allah alhali kuwa Shi ya shiryar da ni? Ba ni tsoron abin da kuke haɗawa da Shi, sai dai idan Ubangijina ya so wani abu. Ubangijina ya kewaye kowane abu da ilimi; to, shin ba za ku yi tunani ba?"

And thus did We show Ibrahim the realm of the heavens and the earth that he would be among the certain [in faith]. So when the night covered him [with darkness], he saw a star. He said, “This is my lord.” But when it set, he said, “I like not those that set [i.e., disappear].” And when he saw the moon rising, he said, “This is my lord.” But when it set, he said, “Unless my Lord guides me, I will surely be among the people gone astray.” And when he saw the sun rising, he said, “This is my lord; this is greater.” But when it set, he said, “O my people, indeed I am free from what you associate with Allah. Indeed, I have turned my face [i.e., self] toward He who created the heavens and the earth, inclining toward truth, and I am not of those who associate others with Allah.” And his people argued with him. He said, “Do you argue with me concerning Allah while He has guided me? And I fear not what you associate with Him [and will not be harmed] unless my Lord should will something. My Lord encompasses all things in knowledge; then will you not remember?