7.5 Musulunci da Kimiyya a Rikici: Kwatanta Gaskiya
7.5 Slam And Science In Conflict: Describing Reality
Me ya kamata mu fahimta daga dukkan ayoyi da hadisai da suke nuna cewa duniya lebur take ko kuma cewa duniya ba ta zagaya rana?
What do we make of all the verses and ahadith that seem to imply that the earth is flat or that the earth does not revolve around the sun?
Ana ƙasa da aya a cikin Suratul Kahf:
Consider the ayah in Surat al-Kahf:
“Har idan ya kai ga faɗuwar rana, sai ya same ta tana faɗuwa a cikin wata maɓuɓɓugar ruwa ta laka mai duhu, kuma ya sami wasu mutane a kusa da ita. Allah ya ce: ‘Ya Dhul-Qarnayn, ko dai ka yi musu azaba, ko kuma ka riƙi halin alheri a cikinsu.’”
“Until, when [Dhul-Qarnayn] reached the setting of the sun, he found it setting in a spring of dark mud, and he found near it a people. Allah said, ‘O Dhul-Qarnayn, either you punish [them] or else adopt among them [a way of] goodness.’”
Al-Kahf (Q18:86)
Al-Kahf (Q18:86)
Ga kuma hadisi:
And the hadith:
Manzon Allah ﷺ ya taba cewa a wata rana: "Shin kun san inda rana take idan ta faɗi?" Suka ce: "Allah da Manzonsa ne suka fi sani." Ya ce: "Tana ci gaba har ta isa wurin zamanta a ƙarƙashin Al'arshi. Sai ta faɗi ta yi sujada, ta ci gaba da haka har a ce mata: 'Tashi! Ki koma daga inda kika fito.' Sai ta koma, ta fito daga wurin fitowarta. Sannan ta ci gaba har ta isa wurin zamanta a ƙarƙashin Al'arshi. Sai ta faɗi ta yi sujada, ta ci gaba da haka har a ce mata: 'Tashi! Ki koma daga inda kika fito.' Sai ta koma, ta fito daga wurin fitowarta. Sannan ta ci gaba ba tare da mutane sun ga wani laifi a cikinta ba, har ta isa wurin zamanta da take da shi a ƙarƙashin Al'arshi. Sai a ce mata: 'Tashi! Ki shiga fitowar safiya daga wurin faɗuwarki.'" Sannan Manzon Allah ﷺ ya ce: "Shin kun san lokacin da hakan zai kasance? Zai kasance a lokacin da 'imaninta ba zai amfani wani rai wanda bai yi imani ba tun kafin haka, ko kuma ya samu wani alheri daga imaninsa.'"36
The Prophet صلى الله عليه وسلم said one day: ‘Do you know where the Sun goes when it sets?’ They said: ‘Allah and His Messenger know best.’ He said: ‘It goes until it arrives at its place of settlement beneath the Throne. Then it falls down in prostration and remains like that until it is said to it: ‘Arise! Go back from whence you came.’ Then it goes back and rises from its place of rising. Then it goes until it arrives at its place of settlement beneath the Throne. Then it falls down in prostration and remains like that until it is said to it: ‘Arise! Go back from whence you came.’ Then it goes back and rises from its place of rising. Then it goes without people finding anything wrong with it until it arrives at that place of settlement it has beneath the Throne. Then it will be told: ‘Arise! Enter upon the morning rising from your setting place’.” Then Allah’s Messenger صلى الله عليه وسلم said: ‘Do you know when that will be? It will be when ‘its faith will not avail a soul which had not believed before or earned some good from its faith.’36
Ta yaya za mu fahimci duk wannan? Yana da sauƙi a ce duk waɗannan "misalai" ne. Watakila suna da ma'anar misali ta wata fuska, amma hakan yana da gaggawa sosai. Shin akwai wata hanyar mafita?
How do we understand all this? It is easy to say that these are all ‘metaphorical.’ Perhaps they are in some sense, but that’s too hasty. Is there any other ‘recourse’?
Ka yi tunanin cewa mutum biyu suna da ilimi daidai gwargwado game da duniya. Waɗannan mutane biyu na iya bayyana wannan ilimi ta hanyoyi daban-daban, watau za su iya kwatanta duniya ta hanyoyi daban-daban. Suna iya amfani da harsuna daban-daban, misalai daban-daban, da ra'ayoyi daban-daban wajen bayyana abu ɗaya. Haka kuma, suna iya amfani da kalmomi daban-daban ko da suna kwatanta abubuwa a zahiri daga mahanga tasu ta kowane ɗayansu.
Imagine two people have equally correct knowledge about the universe. Those two people can describe that knowledge in different ways, i.e., they can describe the universe in different ways. They can use different language, different images, different concepts to explain the same thing. Furthermore, they can use different terms even when they are describing things literally from their individual perspectives.
Abin da nake nufi da wannan shi ne: misali mai sauƙi shi ne yadda Balarabe Badawiyya yake da sunaye iri-iri don "zaki," ko yadda Eskimo yake da sunaye iri-iri don "dusar ƙanƙara." Yadda Balarabe yake magana game da zaki, da yadda Eskimo yake magana game da dusar ƙanƙara, zai bambanta sosai da yadda masanin dabbobi ko masanin yanayi yake magana game da waɗannan abubuwa. Ba don Balarabe ko Eskimo suna magana ne ta hanyar kwatance ba, yayin da masanin dabbobi/masanin yanayi suke magana a zahiri. A'a, a wannan misali, kowa yana magana a zahiri, amma akwai wasu ra'ayoyi kawai da ke cikin harshe kuma suna hannun Balarabe/Eskimo, waɗanda ba a samun su a cikin harshe da tsarin ra'ayoyin masanin dabbobi/masanin yanayi ba. Haka kuma akasin haka. Zato da mutane suke yi a yau shi ne cewa harshen kimiyya shi ne harshen da yake bayyana abubuwa yadda suke a zahiri. Amma ba sai mun karɓi hakan ba. A gaskiya, bai kamata mu karɓa ba, domin harshen kimiyya koyaushe yana canzawa. Zan bayyana muhimmancin hakan a ƙasa.
What do I mean by this? Well, a simple example is all the different terms that Bedouin Arabs have for “lion.” Or all the different terms that Eskimos have for “snow.” The way that an Arab talks about a lion and the way that an Eskimo talks about snow will be very different from how a zoologist or a meteorologist speaks about these things. It is not that the Arab or the Eskimo are speaking metaphorically while the zoologist/meteorologist are speaking literally. No, in this example, everyone is speaking literally but there are just certain concepts that are in the language and at the disposal of the Arab/Eskimo that are not found in the language and conceptual architecture of the zoologist/meteorologist. And vice versa. The assumption that people nowadays tend to make is that scientific language is the language that describes things as they really are. But we don’t have to accept that. In fact, we shouldn’t because scientific language is always changing. I explain the significance of this below.
Sahîh Muslim
36. Sahîh Muslim