FALSAFA A KARNONI BIYUN KARSHE

Idan mun duba zamu ga yammancin duniya a tun lokacin da ya fara fuskanta matsalar juyin tunani bai samu wata mazhaba mai kwari ta Falsafa ba a matsayin wani tsarin tunani da zai iya nuna wa duniya shi, sakamakon haka ma abin dai ya yi yawa lokacin da karni na goma sha tara ya shigo. Bayan wucewar “Kant” zamu ga mafi yawan wadanda suka zo bayansa sun dogara da tunaninsa don ci gaba da na su bahasosin a fagage daban-daban na Mantik ne ko Falsafa.

Falsafar Asasin Rai “Objectibe Idealism”

Daga cikin fikirar da ta kunno kai akwai ‘yan “asasin rai” da aka fi sani da “Objectibe Idealism” da suka fara motsin ganin sun cike gurbin raunin da falsafarsa take da shi, sai suka karfafi dalilin hankali ta hanyar amfani da irfani. Duk da mutane ne mabanbanta da suke da sabani tsakaninsu amma sun yi tarayya wurin ba wa ran dan’adam da iradarsa da ‘yancinsa matukar muhimmanci, don haka ne bahasin abin da mutum yake bukata a wannan duniyar ya zama babban abin da ya sha musu gaba.

Suna ganin cewa Dalilin Nazari yana tsara mana rayuwa ne da tsarin da yake babu makawa sai ya kasance haka nan, sai dai muna da ‘yanci da irada da ranmu take tsara wani tsari da babu makawa sai an bayar da mafi girman himma don cimma samar da shi, don haka ke nan dole  ne mu kalli tsarin duniya a matsayinsa na wani abu da yake bin iradar mutum.

Zamu ga “Fichte” yana daga cikin daliban “Kant” kai tsaye da suke da wannan ra’ayi, wannan ra’ayin shi ne ya kai “Schelling” ga zuwa da ra’ayin cewa ruhi shi ne asasi kuma mafi girman siffarsa ita ce ‘yanci, wannan ra’ayin ya samu karfafa sosai a falsafar “Hegel” yayin da zamu duba falsafarsa zamu iya kawo wannan lamarin dalla-dalla, kuma “Hegel” tsaran “Schelling” yana ganin duniya ma baki daya a matsayin tunanin ruhi maras iyaka, kuma duk wasu ra’ayoyi suna da alaka tsakaninsu sai dai alaka ce ta Mantik ba alakar Falsafa ba mai ganin alakar samarwa da wanda aka samar tsakanin samammu.

“Hegel” yana ganin samuwar halittu ta fara ne daga abu daya tal sai kuma ta fantsama cikin yawaita, kuma tana fara ne daga dunkulewa zuwa warwarewa, yana ganin da farko babu komai sai fikirar samuwa kawai, sai kuma aka fara fahimtar rashi daga tawayar da take samun samuwar, daga nan kuma sai aka samu natija, don haka natija (synthesis) wani abu ne da ya samu sakamakon haduwar samuwa (thesis) da rashi (antithesis). Kuma haka nan ne lamuran zasu ci gaba har abada, don haka shi kuma wannan (synthesis) nan gaba zai koma (thesis) da wani (antithesis) zai zo ya kishiyanta don haifar da wani (synthesis).

Sai dai abu guda ne zan so mai karata ya lura da shi wannan fomular ta “Hegel” bahasi ne na Mantik ba na Falsafa ba, don haka fahimtar hakan yana bukatar fahimtsar tsarin tunanin “Hegel” na Mantik wanda ya yi amfani da shi a falsafarsa wanda daga baya ‘yan (dialectical materialism) suka yi amfani da shi a siyasa da tattalin arziki wanda ya kai ga haifar da Tsarin Kwaminisanci.  “Hegel” yana kiran wannan fikirar tasa da “dialectic”.

Falsafar Zahiri (Positibism)

Falsafar ‘yan Zahiri (Positibism) ta bayyana a farkon karni na goma sha tara miladiyya, a hannun “Auguste Compte”, fikira ce ta ‘yan zahiri masu tsananin riko da hanyar gwaji a bincike. Suna ganin hatta da kalmomi ba-gwaji da suke magana kan samuwar duk wani abu na badini tun da Allah da siffofinsa da duniyar mala’ika da ta rai duk yana ganin ba su da wani amfani saboda ba a iya kai su wurin gwaji ko a riske su da mariskai.

“Auguste Compte” yana kasa tunanin dan’adam zuwa marhaloli uku da yake ganin su kamar haka:

1-Marhalar addini da komai ake danganta shi zuwa ga mai samarwa mahalicci.

2-Marhalar Falsafa da komai yake koma wa zuwa ga sabuban samammu.

3-Marhalar ilimi (Bincike da Gwaji) wacce take ganin dogaru da gwaji a binciken ilimi.

“Auguste Compte” ya yarda da cewa addini yana da amfani ga mutum, sai dai mutum ne ubangijin kansa da zai shata wa kansa dokokin da yake ganin sun dace da rayuwarsa. Wannan ne ya kai ga kololuwar “Humanism” a cikin ra’ayoyinsa da tunaninsa, sai ya samu mabiya ido rufe daga kasashen duniya musamman yamma.

Hankali da Gwaji (Rationalism and Empiricism)

Yammacin duniya ya fuskanci matsalar hanyar sani ta yadda aka samu sabani tsakanin da ya kasa su gida biyu tsakanin masu dogaro da hankali (‘yan Hankali wato rationalist) da masu dogaro da gwaji (‘yan Gwaji wato empiricist). A falsafar yammacin duniya mabiya Hegel su ne hakikanin ‘yan Hankali masu tunanin “asasin rai” da aka fi sani da (idealism) wadanda yawancin mabiya wannan tunanin Jamusawa ne. Yayin da su kuma mabiya Wittgenstein, Carnap, da Russell, masu ra’ayin Zahiri (Positibism) su ne hakikanin ‘yan asasin Gwaji wadanda suka samu mabiya a England.

Yawancin falsafawan da su ka yi imani da samuwar Allah a yammancin dunya suna kan ra’ayin “asasin hankali” yayin da masu musun samuwar Allah madaukaki suke kan ra’ayin “asasin gwaji” ko da yake wani lokaci ana samun daga cikin masu bin hanyar “asasin hankali” ya kasance cikin masu musun samuwar Allah kamar ba’ingile McTaggert wanda yake cikin mabiya tunanin Hegel na “asasin hankali”.

Ba a dade ba sai ga falsafar Hegel ta samu suka daga ko’ina a kasashen yammancin duniya, don haka ne dalibansa da mabiyansu suka yi kokarin samar da wata mafita ga tunanin dan’adam a yammancin duniya da ya kai ga samar da wasu mazhabobin tunanin Falsafa a yammacin duniya. Daga nan ne aka samu tunanin ‘yan asasin samuwa (edistentialism) a hannun mutumin Denmark Kierkegaard, da kuma tunanin ‘Yan falsafar Jayayya (Dialectical Materialism) a hannun Karl Mard.

Falsafar Samuwa (edistentialism)

Romansanci da yake nufin sanya mutum mai cikakken ‘yanci a kansa ya zo da bayanin da zai iya bayar da mafita ga ra’ayin cikakken ‘yancin dan’adam a duk fagen samuwarsa a cikin ra’ayoyin Hegel, kuma ya sanya tarihi shi ne asasin fassara yadda rayuwar mutum take takawa marhaloli daban-daban don ya cimma kamalarsa da take kunshe cikin cikakken ‘yancinsa. Ya cimma wannan natijar ce ta hanyar da aka fi sani da Hanyar Jayayya (dialectic).

Sai dai masu bincike sai suka gano cewa hanyar Jayayya tana rushe iradar mutum ne ta tabbatar da iradar al’umma baki daya. Domin sabani tsakanin nagatibe (antithesis) da positibe (thesis) wanda yake kaiwa ga (synthesis) lamari ne da fassararsa ta yi daidai da bayanin abin da yake faruwa a al’ummu na tarihi bai kebanta da mutum daya ba.

Lallai ba yadda za a yi iradar mutum daya ta samu ba tare da ta narke cikin iradar al’umma ba, sakamakon cewa iradar al’umma tana yi masa iyaka da zai kai ga sun yi tasarrufi cikin iradarsa. Sai dai idan mun kaddara mutum zai iya rayuwa shi kadai ba  tare da wani jinsinsa na ‘yan adam ba. Don haka ne a iyakacin binciken da na yi a duk Falsafofin da suka biyo baya suna sukan ra’ayin Hegel ba su iya warware wannan mas’alar ba, ina iya da’awar cewa mustahili ne ma warware ta. Domin tun daga Falsafar Samuwa, Jayayya, Zahiri, Addini, babu wata Falsafa da zata iya warware wannan mas’alar ba tare da ta narkar da irada da ‘yancin dan’adam cikin irada da ‘yancin al’ummarsa ba.

Kierkegaard ya kafa tunanin ‘yan mazhabar “asasin samuwa” don warware wannan matsalar da take cikin falsafar Hegel, sai dai a fili yake cewa bai iya warware ta. Sai dai muna iya cewa ya kawo wata fassara ce daban ta wata hanyar da ya gina asasin tunaninsa a kai. Wani abin sha’awa da ke tare da Kierkegaard shi ne rikon sa da addini yayin da ya kai ga natijar cewa: “Kusanci da Allah da alakar dan’adam da ubangiji ne yake sanya shi samun kamalar mutum”. Kierkegaard ya samu mabiya da wasu masu imani ne da samuwar Allah, wasu kuwa masu musun hakan, misalin: Heidegger, Jaspers a Jamus, da kuma irinsu Marcel, da Jean-Paul Sartre a France.

Falsafar Jayayya (Dialectical Materialism)

Sakamakon yawo da tunani da karo da juna a ra’ayoyin kan bayanin  yadda hakikanin samuwa take, da kuma natijojin binciken ilimi da yake sake sabon salo da bunkasa ta wani bangare, hada da watsi da duniyar gaibi da watsar da kyawawan halaye a kwandon shara, sai yammacin duniya ya fuskaci matsala mai wuyar sha’ani, kafirce wa samuwar Allah ta yawaita.

Masu bincike irin su Bogt, Buchner, da Ernst Haeckel sun tsananta matuka wurin musun duk wani abu da ba a iya riskar sa a mariskai, sai dai mafi muhimmanci shi ne tunanin da Mard da dalibinsa Engels suka kafa da aka fi sani da Falsafar Jayayya (Dialectical Materialism) wanda ya karfafa rashin samuwar mahalicci.

Kalr Mard ya yi amfani da Mantik (Logic) da hanyar bayanin samuwa ta mahangar tarihi da suke asasi guda biyu na falsafar Hegel. Mard ya yi amfani da su shi ma a falsafarsa, sai dai kuma ya mayar da duk wani canji da ake samu a rayuwar al’umma da tarihi zuwa ga mas’alar tattalin arziki. Kuma yana ganin tattalin arziki shi ne kashin bayan warwara ga duk wata mas’ala rayuwar al’umma, kuma yana ganin duk wata mas’ala kamar ta rayuwa da al’adu duk tana bayansa ne.

Don haka ne zamu ga ya kasa marhalolin rayuwar al’umma bisa asasin tunanisa zuwa ga al’umma: mai gurguzun kauyanci (wacce take kan matakan, bauta, sarauta) sai kuma al’umma mai tsarin jari-hujja, daga karshe kuma sai ta koma al’umma mai ci gababben gurguzu. A wannan matakin ne za a samu kungiyar gurguzu tana rike da madafan iko da tattalin arzikin al’umma, bayan tunanin dan’adam ya samu ci gaba da wayewa mai zurfi sai kuma a shiga marhalar wurgi da kungiyar a jefar da duk wani bambanci baki daya, ta yadda za a kai ga matakin da al’umma ba ta bukatar wata daula ko hukuma ke nan.

Asasin Aiki (Pragmatism)

Falsafar Asasin Aiki (Pragmatism) ita ce kawai falsafar da malaman falsafar Amurka suka kafa a farkon karni na ishirin. Wannan falsafar ba ta ganin wata jumla mai amfani sai jumlar da take zata karbi aiwatuwa, don haka suna ganin ba komai ne hakika ba sai abin da idan kwakwalwa da tunani suka sawwala shi zai karbi aiwatuwa a aikace, wannan tunanin babu wata Falsafa da ta taba shelanta shi karara sai falsafar “asasin aiki”, ko da yake kafin nan akwai magana mai nuni da haka a maganganun Dabid Hum.

Asalin wanda ya fara kawo wannan tunanin shi ne “Charles Peirce” dan Amurka, sai wannan ra’ayi ya karfafa a hannun “William James” da wannan tunanin ya samu masu goyon baya da yawa a Amurka da Turai. Sai dai “Wiliam James” bai takaita fagen gwaji da abin da ake riska na zahiri ba, domin ya fadada wannan fagen na gwaji da ya hada da ilimin halin ran dan’adam (psychological edperience), da mas’alar addini (religious edperience) hada da gwajin mariskai (sensory edperience).

Sai ya karfafi cewa akidojin addini suna da amfani wurin samar da lafiya ga mutum, misalin kaddarar Allah da dogaro da Allah wani abu ne da zai taimaka wurin sanyaya ran mutum yayin da bala’i ya same shi. James yana ganin shi kansa ya samu lafiya da waraka daga matsalar halin damuwar rai ne a shekararsa ta 29  saboda ya koma wa Allah da dogaro da rahamar Allah da ikonsa maras iyaka. Don haka ne ya karfafa cewa yawan salla da addu’a su ne mafi amfani wurin samar da warakar damuwar ruhin dan’adam da warware matsalarsa.

Babbar matsalar ‘yan asasin aiki ita ce rashin yarda da kamalar Allah maras iyaka, “William James” yana ganin Allah yana da iyaka don haka yana bukatar ci gaba da samun kamala kamar sauran halittu, sai dai yana ganin Allah yana dada samun kamala. Ya samu wannan matsalar ne saboda ya dauka cewa rashin motsin da Allah yake da shi ya yi kama da rashin motsin sauran halittu na zahiri da suke karbar gwaji, kuma duk wani abu da ba ya motsi yana da tawaya, don haka domin ya kawar da wannan tawayar ya samu kamala dole ne ya motsa. Masana irinsu “Bergson” da “Whitehead” da suka zo daga baya sai suka karfafi wannan ra’ayi nasa.

“William James” yana da ra’ayin ‘yan falsafar samuwa (edistentialism) kan iradar mutum mai ‘yanci da muhimmancinta wurin gina dan’adam.

Abin La’akari

Idan mun yi la’akari sosai a nan zamu ga cewa falsafar yammacin duniya ta samu matsaloli masu yawan gaske; wani ya yi sama wani ya yi kasa ba tare da samun daidaito ba. Wasu su kore wani abu wasu kuma su tabbatar da shi ko kuma su ba shi wata sifa da wadancan suka ki yarda da ita, don haka ne suka fada cikin dimuwar da ta kasa samar da wani tsari mai karfi game da Falsafa.

Irin wadannan matsalolin ba su samu falsafar musulmi ba sakamakon tsayayyen tsari mai karfi da suke da shi kan Falsafa wacce take kunshe da hujjoji masu karfi da hankalin dan’adam yake doruwa kansa. Sai dai har yanzu akwai mas’aloli masu yawan gaske da suke bukatar masu zuwa nan gaba su ci gaba da bincike kansu don tantance dalilan da aka bayar game da su.

 

Hafiz Muhammad Sa’id

Haidar Center for Islamic Propagation

+234 803 215 6884 (Text only or (Line, Tango, Viber, Whatsapp, Telegram)

(hfazah@yahoo.com) (hfazah@hotmail.com)