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Saboda me samuwar tunani daya gamamme don bayanin musulunci yake dole?
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Saboda me samuwar tunani daya gamamme don bayanin musulunci yake dole?
Amsa a Dunkule

Zuwa yanzu malaman addini suna da masaniya mai yawa da aka tattara ta game da ilimin musulunci wanda yake kunshe da dokoki da ka'idoji. Akwai tafarkin ganin abubuwa ta mahanga tsukakkiya da kuma ta hankali, wannan lamari ne ya sanya aka rasa wata makama mai fadi game da bahasosin musulunci da tsari da kuma wata sarkar tunanin fikirar musulunci wadanda ba a dawwana su ba suna masu bin juna. "mahangar tunani rubutacce" wata mahanga ce ta tsari a musulunci domin nuna wani tsari na musulunci a fagage masu yawa da suka hada da tsarin siyasa, tattali da sauransu.

Amsa Dalla-dalla

Tun da musulunci ya kasance a matsayin addinin karshe da aka saukar domin shiryar da mutane har zuwa kiyama[1], don haka kasancewarsa na karshe zai sanya cewa shi ne mafi kamalar addini da aka aiko, kuma dole ne ya zama ya mamaye duk abin da yake cikin lamurran da suka shafi abin da ake saukarwa da  wahayi[2].

Ta wani bangaren kuma tun da an saukar da addinin ne a wani zamani da wuri ayyanannu kuma wadanda aka yi magana da su wasu mutane ne ayyanannu, wani lokacin bayanan addini ya zama dole ne a lura da la'akari da yanayin da aka yi magana game da su da wadanda aka yi wa magana da su a bisa mas'alar da aka yi magana, kuma wannan lamarin dole ne a fuskance shi a cikin sunnar imaman shiriya ma'asumai (a.s). Wannan taskar ta ilimomin an taskace ta a cikin koyarwar musulunci tun lokacin manzon rahama (s.a.w) har zuwa babbar boyuwar Imam Mahadi (a.s).

Zuwa yanzu malamai sun bibiyi wasu bayanai tattararru game da tsukakkun hukunci da kuma na hankali ne kuma duk sa'adda suka samu wata tambaya suna yin kokarin ganin sun samu wannan amsa ne ta wannan hanyar. A nan zamu ga a irin wannan tsarin ba a yi la'akari da alakar da take tsakanin dukkan wadannan bangarori na hukunci da kuma abin da yake wakana a zahiri ba. Duk wani abu da ake gain a addini ana ganinsa a matsayin abu ne maras canjawa matukar ba a samu dalili kan sabanin hakan ba, idan kuwa aka samu, to ana la'akari da shi a matsayin abu ne mai canjawa, kuma babu bukatar wani bincike ke nan game da asasin sabati da rashin canji a wannan lamarin.

Wannan ganin zai sanya dokokin musulunci su rasa wani mahangar guda daya mai fadi da tsari da bangarori masu ginin tsarin tunanin fikirar shi musuluncin, kuma ba zasu kasance a gefen juna a daure ba, kuma hada su wuri daya zai kawo wani tsari ne sai dai ba tsari ne na jerin ka'idar tunanin hankali ba da yanayin tasiri da tasirantuwarsu a kan junansu da zurfafa gani.

Ta wata fuskar zamu ga cewa ba a muhimmantar da bayanin abubuwa na zahiri (mahallin hukunci) a addini ba, sai dai an muhimmantar da su hukunce-hukuncen ne a matsayin ka'idoji tabbatattu masu maye dukkan wani mahalli na hukunci. Idan kuwa an samu wani wuri da aka samu tasirin ayoyi daga zahirin mahallin hukunci, sai a kalle shi a matsayin wani abu da ya kebanta da wannan mahallin na zahiri kuma a wuce shi kan hakan ba tare da fadada shi da tambaya ko binciken asalinsa ba.

Wannan lamarin ne ya sanya tun farko muka samun wani tunani guda daya gamamme game da tsarurrukan da ake da su na ilimi kamar fagen tattali da siyasa da sauransu, kuma muka kasa samar da wani tunani game da hikimar ilimomi, kamar hikimar siyasa, da hikimar tattali, da hikimar zaman tare da sauran ilimomi, kamar yadda muka samun ilimomi masu zaman kansu kamar ilimin mazhabar siyasa, ko mazhabar tattali, ko mazhabar zaman tare da sauransu.

Ta wata fuskar ba a yi wani bayani gamsasshe gamamme ba game da tasirin zamani da wuri a cikin hukuncin addini da muhimmancinsu, da kuma alakarsu da sauran tsarkin ilimomi da mahallinsu na zahiri.

"mahangar samun wani ilimi rubutacce a musulunci" wani bahasi ne da yake bincike game da wadannan tambayoyi bisa asasin bahasin da aka ambata a baya[3].

Karin bayani:

1. Mahdi Hadawi tehrani, wilaya wa diyanat, cibiyar al'adu ta Khaniye Khirad, Kum, bugu na biyu, 1380.

2. Mahdi Hadawi tehrani, mabani kalami ijtihadi, cibiyar al'adu ta Khaniye Khirad, Kum, bugu na daya, 1377.

3. Mahdi Hadawi tehrani, maktab wa nizami iktisadi islami, cibiyar al'adu ta Khaniye Khirad, Kum, bugu na daya, 1378.

 

 

 


[1]  R.K: shaheed Mutahhari, Khatimiyyat, shafi: 12.

[2] R.K: Kulaini, j 1, shafi: 58, Hadisi: 19. (Halal din Muhamamd halal ne har abada zuwa ranar kiyama, kuma haram din Muhammad haram ne har abada zuwa ranar kiyama. Fadin Imam Sadik (a.s)).

[3]  Islam ba nazariyye andishe mudawwan, tambaya 217.

 

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