2.12 Musulmon faylasuflar - Islomiy shaxsiyat | Quran Course

2.12 Musulmon faylasuflar - Islomiy shaxsiyat | Quran Course

Mutakallimūnlardan keyin guruhlar va mazhablarga aylanmagan kishilar paydo bo'ldi; musulmonlar ham ularga ommaviy ravishda ergashmadilar, garchi ayrim kishilar ularning ta'limotlarini o'rganishni afzal ko'rgan bo'lsalar ham. Ular musulmon mamlakatlarida musulmonlar orasidan Mutakallimūndan keyin chiqqan kishilar, ya'ni musulmon faylasuflaridir. Ularning musulmonlar orasida paydo bo'lishiga imkon bergan narsa, o'sha davrda falsafiy fikrlar bilimi va falsafa kitoblari xalq orasida qiziqish uyg'otgani bo'lsa kerak. Shunday ekan, o'sha davrda falsafiy fikrlarni va falsafa kitoblarini o'rganish xalq orasida qiziqish uyg'otgani sababli, ba'zi kishilar bunday fikrlarni keng o'rganish mas'uliyatini o'z zimmalariga oldilar. Shu tariqa ular bu fikrlarni chuqur va keng, cheklanmagan, har tomonlama o'rgandilar. Ular har bir yo'nalishni to'liq kuzatib bordilar. Falsafiy fikrlashga qodir bo'lish va falsafiy natija berish uchun yetarli darajada falsafani o'rgandilar. Aynan falsafani, xususan, yunon falsafasining ma'lum bir turini chuqur va keng o'rganish natijasida musulmonlar orasida faylasuflar paydo bo'ldi. Ma'lum bo'lgan birinchi musulmon faylasufi Ya'qub al-Kindiy (vafoti 260 hijriy) edi. Undan keyin musulmon faylasuflari ketma-ket paydo bo'ldi. Shunday qilib, faylasuflar faqat Mutakallimūn paydo bo'lganidan va o'sha faylasuflarning uslubi keng tarqalib, o'rganish, munozara va bahs mavzusiga aylanganidan keyingina paydo bo'ldilar. Ko'p mutakallimlar va ulamolarning nazarida falsafa chidab bo'lmas narsaga aylandi. Bundan oldin musulmonlar orasida faylasuflar yo'q edi. Shuning uchun musulmon yurtlarida ulamolar orasida ham mutakallimlar, ham faylasuflar bor edi. Biroq mutakallimlar bilan faylasuflar o'rtasida farq bor. Mutakallimlar ayrim falsafiy fikrlarni yaxshi bilardilar. Faylasuflarga kelsak, ular falsafa ilmi olimlari edi. Shu sababli faylasuflar mutakallimlarni johil deb hisoblar edilar. Faylasuflar mutakallimlarni sofistika va munozara ahli deb o'ylar edilar. Ular, ya'ni faylasuflar esa sog'lom falsafiy masalalarni aql yordamida mantiqiy o'rganuvchilar edi.

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. Faylasuflar masalalarni ilmiy tadqiqot uchun o‘rganardilar. Ularning o‘rganish usuli va asoslari masalalarni isbotlab bo‘ladigan dalil ko‘rsatgan holda tekshirishdir. Ularning ilohiyot haqidagi qarashi Mutlaq Mavjudlik va uning Zoti zaruriy qilib qo‘ygan narsalar haqidagi qarash edi. Ular o‘z tadqiqotlarini isbotlanadigan dalilga olib boradigan narsalarni izlashdan boshlaydilar, qadam-baqadam oldinga siljib, natijaga, qanday bo‘lmasin, erishadilar va unga ishonch hosil qiladilar. Falsafaning maqsadi va asosi shudir. Ularning bahslari sof falsafiy bo‘lib, ba’zi mavzularga aloqasi bor deb ko‘rinsa-da, bahs mazmuni jihatidan Islomga hech qanday aloqasi yo‘q. Ular o‘z bahslarida ko‘pincha to‘g‘riligini yoki noto‘g‘riligini aql dalili bilan isbotlab bo‘lmaydigan naqliy masalalarni, masalan, Qiyomat va jismoniy tirilish kabi masalalarni tan olardilar. Ko‘pincha ular yunon falsafasidan ba’zi g‘oyalarni olib, ularga tayangan holda hukmlar chiqarardilar, garchi ularda Islom aqidasining ta’siri bo‘lsa ham. Ular ko‘pincha falsafaning ayrim masalalarini islomiy masalalar bilan kelishtirishga urinardilar; biroq bu ularning musulmon bo‘lib, Islom ta’sirida bo‘lganliklarining qo‘shimchasi va natijasi edi. Lekin bu ta’sir Mutakallimunda bo‘lgani kabi, Islomni asos qilib olgan aqliy ta’sir emas edi. Aksincha, bu ta’sir nasroniy faylasuflarga nasroniylikning, yahudiy faylasuflarga yahudiylikning ta’siriga katta darajada o‘xshardi, chunki chuqur o‘rnashgan tushunchalar tadqiqotga katta ta’sir ko‘rsatadi yoki unda biror iz qoldiradi. Ular tayanib ish ko‘rgan asos esa Mutlaq Mavjudlik (al-vujud al-mutlaq) va uning Zoti zaruriy qilgan narsalar atrofida edi. Ularning haqiqiy ta’siri yunon falsafasi edi. Ularning tafakkuri yunon falsafasiga ko‘ra shakllangan edi. Shu sababli ular yunon falsafasida yetuklikka erishgach, falsafiy fikrlar haqida yozdilar. Islom bilan ularning falsafasi o‘rtasida hech qanday aloqa yo‘q edi.

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.

Mutakallimunning metodologiyasi bilan musulmon faylasuflarning metodologiyasi o'rtasidagi farq mana shunda. Al-Kindiy, al-Forobiy, Ibn Sino va boshqa musulmon faylasuflar bilan shug'ullangan falsafani islomiy falsafa deb atash — bu haqiqatga zid, adolatsizlik va islomni soxtalashtirishdir. Chunki bu falsafaning Islom bilan hech qanday aloqasi yo'q; aksincha, u Islomga ham asosiy jihatdan, ham ko'plab tafsilotlar jihatidan butunlay zid keladi. Asosiy jihatdan zidlik shundaki, bu falsafa koinotdan tashqarida bo'lgan narsani, ya'ni mutlaq mavjudlik (al-vujud al-mutlaq) haqida bahs yuritadi. Islom esa koinotdagi va faqat sezish mumkin bo'lgan narsalar haqida gapiradi. Islom Allohning zoti va koinotdan tashqaridagi narsalar haqida bahs yuritishni man etadi. U musulmonni bunga to'liq bo'ysunishga, iymon buyurgan chegarada to'xtashga, aql esa undan ortiqroq narsaga yetishga urinmasligini buyuradi. Tafsilotlar jihatidan esa, bu falsafada Islom kufr deb hisoblagan ko'plab bahslar bor. Olamning azaldan mavjud bo'lishi (qadm al-olam) va uning abadiyligi (azaliy) haqidagi bahslar bor. Jannatning lazzati ruhiy bo'lib, jismoniy emasligini tasdiqlovchi bahslar bor. Allohning batafsil narsalardan bexabar ekanligini da'vo qiluvchi bahslar va Islom nazarida aniq kufrni ko'rsatadigan boshqa shunga o'xshash qarashlar ham bor.

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.