HaidarCenter
Makarantun Coci (scholastic)
Yammancin duniya da ya fadada ya hada har da Roma ta gabas sun fuskanci matsaloli da Falsafa tun bayan da Sarki “Justinian” ya tarwatsa malamai da dalilin cewa koyarwar dalilin hankali (Falsafa) ta saba da ta addini. Daga nan ne kuma sai yammacin duniya ya fara marhalar makarantun coci-coci da ta zarce har zuwa kusan shekaru dubu daya da aka fi sani da karnonin tsakiya (Middle Ages), marhala ce da coci ke bayar da fatawa da bayanin mas’alolin ilimi ga al’umma.
A wannan marhalar sun so sanya wasu daga cikin darussan Falsafa cikin karatun coci musamman ra’ayoyin Aplato da Plotine da suke ganin su a matsayin ra’ayoyin da ba su saba da na coci ba, sai dai sun kasance suna tsananin kyamar ra’ayoyin Arasto a matsayin ra’ayoyin da suka saba da koyarwar coci. Daga cikin mafi girman mutum a wannan marhala akwai “St. Augustine” Wanda yake daga shahararrun malaman coci da suka yi amfani da hankali wurin kafa dalili a mas’alolin Falsafa.
Bayan nan ne kuma sai Musulunci ya ci yankin Andulus (spain) ya kafa Musulunci ya karfafa ta yadda al’adun musulmi suka mamaye wannan yankin, kuma ilimomin musulmi suka yadu a turai ta hanyar Andulus, to a nan ne fa Turawa suka samu tsinkayon ilimin Falsafa daga littattafan musulmi, sai suka samu tsinkayar ra’ayoyin Ibn Sina (Abicenna) da Ibn Rushd (Aberroes), sai suka tsinci ra’ayoyin Arasto daga littattafan wadannan falsafawan Musulunci.
Tunkudar da ilimi ya yi ta karfafa matuka ta yadda a sannu sai ga shi ya zama wa “St. Thomas Akuinas” (1225-1274) dole ya karbi ra’ayoyin Arasto, sai kiyayya da gaba da falsafar Arasto ta rago har ta kawu a wasu makarantun. A daidai lokacin da kasashen musulmi suka samu matukar ci gaba ta fuskacin Falsafa sai ya zama Falsafa tana samun rauni ne a yammacin duniya sakamakon cewar ba su yarda da Falsafa ba sai daidai gwargwadon abin da zai gyara koyarwar Kiristanci, lamarin da sanya Falsafa ta rushe baki daya. Falsafar makarantun Kiristanci (scholastic) ta kunshi mantik, akida, halaye, siyasa, da wasu ilimomin falaki, kasa, da luga, don haka ne zamu ga Falsafa da wannan ma’anar tana da fadi matukar gaske.
Canjin Turai (Renaissance)
A karni na shu hudu ne aka fara samun canji a Turai, sai wasu mazhabobin Falsafa suka bayyana a England da France da aka fi sani da “nominalism” wanda tunani ne da yake musun “kulli” (unibersals) wato (Ma’anoni da ke nuni zuwa ga samuwar abubuwa masu yawa kamar ma’anar Mutum, doki, shuka). wannan lamarin ya taimaka matukar gaske wurin rushewar Falsafar da ke binciken samuwa kai tsaye da yin rauninta. Sannan kuma sakamakon matsalar da aka samu a ilimin Falaki saboda an gano cewa duniya ce take gewaye rana ba akasin haka ba ne, sai Jami’ar France ta yi hujumi da kakkausan suka kan ilimin Kimiyyar sanin Kasa da ya ginu bisa ra’ayin Arasto. Hada kuma da maganganu da suka yi yawa kan rashin dacewar Falsafa da akidun Kiristanci sakamakon mas’alar karo da juna da aka samu tsakanin hankali da addini. Sai kuma rikici da ya yawaita tsakanin malaman coci da ya haifar da samuwar mazhabar Protestantism.
Ta wani bangaren kuma ra’ayin “humanism” ya yi karfi (wanda yake ganin mutum a matsayin ubangijin kansa da shi ne zai tsara wa kansa yadda zai yi rayuwa) da ya haifar da watsi da coci da shagaltuwa da lamurran duniya kawai. Ra’ayi ne da son ran malaman coci da bayar da fatawowin son rai da suke yi ya haifar da shi. Ga kuma faduwar Daular Byzantine a tsakiyar karni na sha biyar da ya haifar da canji mai yawa a siyasar Falsafa, da addini da ya mamaye duk Turai, kuma aka fara hujumi mai tsanani kan addini ta kowane janibi. Da wannan ne makarantar coci ta gamu da gamonta.
A cikin kuma karni na goma sha shida aka samu ci gaban bincike ta hannun manyan malaman ilimi, sai coci ta tsaya don shan gaban wannan bahasosin na ilimi, ta hukunta masu ilimin da sunan sun kafirce wa koyarwar coci, kuma suka dage kan cewa ilimi ya saba wa koyarwar coci. Wannan lamarin ya jawo wa coci rushewa a idanuwan masu ilimi da al’ummar Turai lamarin da ya sanya dole coci ta janye daga fagen rayuwar al’umma ta takaita da maja’mi’unta kawai. A maimaikon coci sai tunanin “Humanism” da bahasin fagen ilimi ta hanyar Gwaji suka mamaye al’umma. A kuma fagen siyasa sai demokratiyya da ‘yan cin dan’adam suka mamaye.
Sabon Kokwanto
Idan ba a manta ba a can baya mun yi nuni da samuwar ‘yan safsada masu kokwanton samuwar yakinin gaskiya a binciken ilimi sakamakon abin da suke gani na jayayya kan lamari daya ta yadda wani zai tabbatar wani kuma ya kore tare da cewa kowane bangare yana amfani da dalili ne. To a wannan karon ma a Turai an sake samun ‘yan kokwanto sakamakon abin da suka gani na ilimi da kuma saba masa da ra’ayin coci yake yi a matsayin fatawa kuma sakon ubangiji.
Sai ya zama binciken ilimin gwaji ya tabbatar da wani abu ita kuwa coci ta kore, hada da abin da ake samu a canjin ilimin gwajin kansa, ga ci gaban ilimi yana samuwa ta yadda wasu dokokin da aka dogara da su ilimi yana gano rauninsu da rashin ingancinsu. Karnonin masu yawa sun gabata ana dogara da ilimin gwajin da ya gabata shekaru masu yawan gaske, sai ga shi kuma ana samun malamai suna gano wasu kurakurai a cikin wadannan bahasosin da an dogara da su a matsayin ilimi mai yakini da ba zai kawu ba. Sai “Copernicus” yana rushe asasin ilimin Falaki da aka samu daga Arasto “Aristotel” da Batlimus “Ptolem” sai wadannan lamurran suka haifar da matsalar tunani ga mafi yawan masu bincike da masu neman gaskiya da daliban ilimi.
Daga nan fa sai tambayoyi suka fara shigar masu bahasin kan cewar; Me ye zai ba mu garantin cewa akidojinmu kan gaskiya suke?! Me zai ba mu nutsuwar cewa bahasinmu na ilimin gwaji kansa daidai yake?! Har dai kokwanto ya tsananta ta yadda aka fara tunanin su kansu masu sabon bincike da suke gano kuskuren na farko me zai ba mu nutsuwar cewa su ma wata rana ba za a gano kuskuren abin da suka rubuta yau ba.
Sakku a tunanin dan’adam shi ne mafi hatsarin abun da zai iya samun sa, hatsarin yana yawa idan ya kama al’umma ne baki daya, babu wata azabar rai da zata sami al’umma ko daidaikun mutane da ta kai ta toshe musu hanyar sani da ilimi, idan wannan ciwon ya kama al’umma to babu wani abu da zai yi mata saura, babu ilimi, babu kyawawan halaye, kuma babu addini, daga baya kuma sai rushewa baki daya. Don haka ne ya zama dole kan malami ya bayyanar da iliminsa, ya kawo canji da gyara cikin al’umma, ya dawo mata da ranta bayan mutuwarta, sai ta sake tashi da sabon rai, ta lumfasa daga mummunan sumanta.
Sai malaman Falsafa suka fara yunkurin dawo da al’umma zuwa ga hayyacinsu, daga nan malamin falsafar nan bafaranshe “Rene Descartes” wanda aka yi wa lakabin baban sabuwar Falsafa ya yinkura da tunaninsa, sai ya zo da fomular nan ta “Ina kokwanto, don haka ni samamme ne” ko “Ina tunani don haka ni samamme ne”. Da nufin cewa idan ma ina kokwanton samuwar komai to ai ba na kokwanton samuwata, don haka mai kokwanto yana da yakini cewa yana da samuwa a matakin farko, daga nan kuma sai ya kafa dalili kan samuwar abin da yake da alaka da wannan samuwar tasa domin cimma yakinin samuwar abubuwan da suke da alaka da shi a mataki na biyu.
Da wani bayanin muna iya cewa idan yana da yakini kan samuwar tunaninsa a matakin farko to yana da wani yakini ke nan da shi dai babu wani kokwanto da zai same shi har abada. Don haka idan duk kokwanto ya mamaye komai ta yadda babu wani abu da muke da yakini da shi to ai ina da yakini guda daya wanda babu yadda kokwanto zai ratsa ya same shi, wannan kuwa shi ne yakinin samuwar tunanina. Don haka muna da yakini da samuwar mutane masu tunani da kokwanto ke nan, kuma shi wannan yakinin ba ya iya samun kokwanto.
Bayan “Rene Descartes” Sai wannan tunanin nasa ya motsa masu bahasin da suka biyo baya irinsu “Leibniz”, “Spinoza” da “Malebranch” da suka yi bincike don ci gaba da gano hakika da yakini a cikin mas’alolin ilimi, sai dai duk wannan kokarin nasu bai kai mu ga samar da wani tsari na Falsafa ba, don haka ne Turai ta haramtu daga samun bahasin Falsafa zuwa yau. Mafi munin abin da suka fuskanta shi ne na kasa dawo da bahasin abin da yake na gaibi da aka fi sani da “metaphysic” sakamakon kasa warware matsalarsa a fikirar Falsafa. Sai kowane mai bahasin Falsafa ya zama yana alamta makarantarsa kawai ba tare da wasu bahasosi tsararru a wuri daya da suka hada duk makarantunsu ba.
Sai akidar ‘yan Gwaji “edperiment” ta yi karfi, kuma tun da babu wani abu da zai iya gwaji kan duniyar gaibi don haka sai aka cire ta daga bahasin Falsafa. Ra’ayin da yake cewa babban asasin bahasin ilimi shi ne mai dogaro da mariskai da aka fi sani da “empiricism” ya yi galaba a Turai musamman England da ya fara daga lokacin dan norminalizm “William of Ockham” da kuma a karni na 16 a hannun “Francis Bacon” da kuma a karnin na 17 a hannun “Hobbes”, sai dai manyan shahararrun wannan ra’ayi a fagen Falsafa su ne; “John Locke”, “George Berkeley”, da “Dabid Hume”.
Sai kuma ra’ayoyin “Kant” wanda wasu suke ganin shi ne baban falsafar Turai wanda ra’ayoyinsa suka yi wa binciken duniyar gaibi kwaf daya a falsafarsa. “Kant” yana ganin Dalilin Nazari (rational reason) ba ya iya warware matsalar duniyar gaibi, don haka idan ma mun yarda akwai wata duniyar gaibi to dole ne ta kasance ta hanyar ilimin Halaye (ethics), don haka ke nan matsalar duniyar gaibi mas’ala ce ta Dalilin Aiki (practical reason). Da ra’ayinin Kant ne aka fara samun hanyar dawo da kyawawan halaye zuwa ga yammacin duniya, sai dai kuma zamu iya ganin sa a matsayin wanda ya yi kwaf daya ga mas’alar bahasin duniyar gaibi “metaphysic” a Falsafa.
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)
