Kalam Na Muslunci

Daga wikishia
Wani rubutu ne game da kalam na muslunci, domin sanin ilimin kalam na shi'a ku duba Kalam Imamiyya

Kalam na muslunci ko ilimin kalam (Larabci: الكلام الإسلامي)wani reshe ne daga iliman muslunci da yake bahasi game da asalan aƙidu muslunci tare da bada kariya gare su: kalamam na muslunci ilimi ne da yake ɗaukar nauyin bada amsoshin tambayoyi game da illoli da dalilan hukunce-hukuncen shari'a, kuma ilimi ne da yake gangara kan bahasin adadin koyarwar addini da ayyukan Allah cikin shar'anta hukunci, malamin kalam yana amfani da mabambantan hanyoyi daga misalin hujja, kawo misali da jidali domin gamsar da abokin tattaunawarsa. Ana kiran wannan ilimi da sunaye daban-daban daga misalin asalan addini, ilimin asalan aƙidu da fiƙhul akbar (fiƙhu mafi girma).

Game da tarihin farkon samuwar wannan ilimi an ce haƙiƙa bahasosin kalam da aƙida sun samu tun farko muslunci, sannan mas'ala ta farko cikin wannan ilimi ta kasance batun jabar da ikhtiyar (Tilashi da zaɓi) bahasosi misalin siffofin Allah musammam tauhidi da adalcin Allah, husnu da ƙubuhu af'al, ƙada'u da ƙadar, annabta, ma'ad da imamanci sun kasance daga muhimman bahasosin ilimin kalam.

Saɓanin da aka yi ta samu cikin ilimin kalam shi ne sababin samuwar ɓullar firƙoƙin kalam masu tarin yawa a cikin muslunci. Mafi muhimmancin firƙoƙin kalam da aka ambata a cikin shi'a su ne: imamiyya, zaidiyya, isma'iliyya da kisaniyya, sannan kuma firƙoƙin kalam na cikin ahlus-sunna su ne: murji'a, ahlul hadis, asha'ira, maturidiyya da wahabiyya. Shaik Mufid (Wafati: 413. h. ƙ), Khajo Nasirid-dini Ɗusi (Wafati: 672. h. ƙ) da Allama Hilli (Wafati: 726. h. ƙ) sun kasance daga fitattun malaman ilimin kalam na imamiyya, Khazi Abdul-jabbar Mu'utazili, Abul Al-hassan Ash'ari, Abu Hamid Gazali da Fakhrud Ad-dini Razi sun kasance daga fitattun malaman ilimin kalam a wurin ahlus-sunna. Litattafai misalin Tashihul Al-itiƙad, Tajridul Al-itiƙad da Kashful Al-murad suna daga cikin muhimman litattafan kalam a wurin shi'a. litattafai misalin Al-usulul Al-khamsa, Sharhul Al-maƙasid da Sharhul Al-mawaƙif suna daga cikin rubuce-rubuce ahlus-sunna kan ilimin kalam.

Kalam Jadid (Ilimin kalam cikin sabon salo) ilimin kalam ne da cikin daidatuwa da banbantuwa da daɗaɗɗen ilimin kalam akwai saɓanin ra'ayoyi game da haka. Wasu ba'arin bahasosin ilimin kalam jadid su ne kamar haka: bayani tushe, fagensa da yaren addini, buƙatuwar ɗan adam zuwa ga addini, hankali da addini, hankali da Imani, ilimi da addini, kimiyya addini, adadantuwar addini.

Gabatarwa Da Kuma Sunaye

Ilimin kalam ɗaya ne daga cikin iliman muslunci da yake bahasi kan aƙidun muslunciTemplate:Tsoakci[1] yana bayani dalla-dalla kan mas'alolinsu da kuma kafa dalili da hujja kan ko wace aƙida tare da kuma bada kariya.[2] na'am akwai wani ta'arifan da gabatarwa na daban kan wannan ilimi ko wane guda daga cikinsu yana bayani kan hususiyoyin wannan ilimi;[3] kai kace ilimin kalam wata sana'a ce ta nazari da tunani wace take taimakawa wajen bayyana aƙidun addini tare da kafa hujjoji kan tabbatar da su,[4] ko kuma dai wani ilimi ne da yake bahasi game da zatin Allah da siffofi da ayyukansa.[5]Zamakshari yana ganin ilimin kalam matsayin fiƙihul akbar (Fiƙihu mafi girma).[6] Faizul Kashani cikin littafin Mafatihul Ash-shara'i yana ganin koyan ilimi kalam matsayin aiki na mustahabbi wanda fa'idarsa shi ne bada amsa ga ƴan bidi'a.[7]

Sunaye Da Dalilin Sanya Su

Mafi shaharar sunan wannan ilimi shi ne "Kalam" sannan ana kiran masanin wannan ilimin da sunan "Mutakallim"[8] game da me ya sanya ake kiran wannan ilimi da sunan "Kalam"[Tsokaci 1] an yi bayanin sababi da illoli daban-daban amma babban dalili shi ne kasancewa ilimi kalam ilimi ne da ake ƙarfafa tanadi munazara da jidali cikin mutum,[9] ita munazara ba komai bace illa magana da tattaunawa.[10] a zamanin da an kasance ana kiran wannan ilimi da wasu sunaye na daban, misalin asalan addini, ilimin asalan aƙidu, fiƙhul akbar, ilimin tauhidi, ilimin zati da siffofi.[11]

Maudu'i, Haduffa Da Hanyoyi

  • Maudu'i

Malaman kalam sun samu sassaɓawar ra'ayi game da ayyana maudu'in ilimin kalam. Ba'arinsu sun yi amanna kan cewa wannan ilimi bai da wani ayyananne maudu'i;[12] sai dai kuma waɗanda suka yi Imani da cewa ilimin kalam yana da maudu'i, sun yi bayanin maudu'an wannan ilimi ɗaya bayan ɗaya, mafi muhimmancin maudu'ansa su ne:[13] maujud bima huwa maujud[14] (samamme a haƙiƙanin samuwarsa), malumat khas (hujjojoi ne da ake amfani da su cikin tabbatar da aƙidun addini),[15] samuwar Allah da samuwar mumkinat (Mumkinat: su ne abubuwa da samuwarsu da rashinsu duk ɗaya ne), zatin Allah da siffofinsa,[16] aƙidun addini,[17] haka nan an ce sassauyawa da kammaluwa ilimin kalam a tsawon tarihi ya haifar da caccanjawa maudu'an ilimin kalam zamani bayan zamani.[18]

  • Haduffa Da Fa'idoji

Masu zurfafa tunani daga musulmi sun lissafo wasu haduffa ga ilimin kalam; daga jumlarsu: 1.Istinbaɗi da fito da aƙidun muslunci.[19] 2.ƙarin bayani kan ma'anonin mas'alolin aƙidun muslunci.[20] 3.Gabatar da adadin koyarwar aƙida.[21] 4.Tabbatar da aƙidu da koyarwar addini.[22] 5.Bada kariya kan aƙidun addini gaban shubuhohi da suka.[23]

  • Hanya

Ilimin kalam ilimi ne da yake dacewa tare da haduffa da hanyoyi, tambayoyi da mabambantan abokan magana, yana amfani da mabambantan hanyoyi cikin kafa hujja da dalili.[24] wannan ilimi domin sanin aƙidun addini da tabbatar da su, ilimi da yake buƙatuwa zuwa ga hanya da take kai wa zuwa ga yaƙini' misalin hanyar ƙiyasi (ƙiyasi na manɗik); amma game da sauran maƙasudansa da haduffa waɗanda daga jumlarsu shi ne bada kariya ga aƙidun addini, ƙari kan hanyar yaƙini za a iya amfanuwa da sauran hanyoyi, hanyoyi misalin tamsili, khiɗaba, jidali da nau'ukan hanyoyi na hankali da naƙali kai hatta ma na ilimin kimiyya da tarihi.[25]

Zamani Da Dalilan Samuwa Da Faɗaɗa

Game da asalin tushen ilimin kalam Ibn Abil Al-hadid ya yi amanna kan cewa ilimin kalam da aƙidu wanda ya kasance mafi ɗaukakar ilimi, haƙiƙa an ɗauko shi ne daga Imam Ali (A.S).[26] Muhaƙƙiƙ Arbili shi ma ya yi magana ƙarara cewa shugabannin makarantun kalam, ma'ana asha'ira, mu'utazila, shi'a da khawarij, dukkaninsu suna danganta wannan ilimi zuwa ga Imam Ali (A.S).[27]

Nazarin mashhur[28] shi ne cewa bayan cin nasarorin da muslunci ya yi kan garuruwa da faɗaɗuwar daular muslunci, musulmai sun cuɗanya tare da mabiyan sauran addinai wannan ne ya kasance sababin yaɗuwar aƙidu da ra'ayoyin mazhabobi da addinai daban-daban. Bayan nan ne a yunƙurin musulmai na bada kariya ga muslunci da bada amsa kan shubuhohi na aƙida, sakamakon haka ne hanyoyi da bahasosin kalam suka yi matuƙar samun bunƙasa, sakamakon haka ne ilimin kalam ya samu.[29]

Bisa wata mahangar daban, domin ayyana tarihin samuwar ilimin kalam, da fari dole ne a bayyana me ake nufi daga ilimin kalam.[30] idan manufa daga ilimin kalam ta kasance tattaunawa dangane da aƙidun muslunci, haƙiƙa tarihin samuwar wannan ilimi to zai kasance zamani ɗaya da bayyanar muslunci, saboda waɗannan bahasosi mun gansu cikin kur'ani da riwayoyi da kuma cikin tattaunawar da Annabi (S.A.W) ya yi tare da masu bautar gumaka da ahlul-kitab game da tauhidi, annabta da ma'ad.[31]

Amma idan kuma abin da ake nufi daga ilimin kalam shi ne tattaunawa tsakanin musulmai da samuwar firƙoƙi addini da kalam, to tarihi samuwar kalam za ta kasance daga bayan wafatin Annabi (S.A.W). daga mafi muhimmancin saɓani da ya faru a wancan zamani shi ne saɓani kan mas'alolin imamanci, da halifanci, ƙada'u da ƙadar da siffofin Allah da waƙi'ar tahkim.[32] idan kuma abin da ake nufi daga kalam shi ne bayyanar mazhabobin kalam da suke tattare da asalai da ƙa'idoji da ayyananniyar hanya, tarihin samuwarsa zai kasance daga farkon ƙarni na biyu.[33]

Musabbabin Samuwa Da Faɗaɗuwa

An yi bayanin illoli da dalilan da suka zama sababin samuwar ilimin kalam; daga jumla akwai: 1.Koyarwar kur'ani da hadisai da buƙatuwar mutane: dalili na farko kan samuwar ilimin kalam, shi ne koyarwar kur'ani da hadisi da kuma buƙatar mutane kan fahimtar wannan koyarwa.[34] haƙiƙa kur'ani ya matuƙar himmatuwa kan koyar da aƙidu da wajabta Imani da su.[35] saboda haka malaman muslunci a ƙoƙarinsu na fahimtar wannan koyarwa ne suka tsara ilimin kalam.[36] [Tsokaci 2] 2.Saɓanin da kuma rigingimu na siyasa: wani ɓangare daga rigingimun siyasa da zamantakewa ya haifar da bunkasar bahasosin kalam, sannu-sannu aka dinga samun ɓullar mas'aloli ɗaya bayan ɗaya, misalin bahasi game mas'alar "halifanci da imamanci" bayan wafatin Annabi (S.A.W), mas'alar "Imani tare da kuma aikata manyan zunubai" da "tahkim" wanda khawarij suka bijiro da shi, ko kuma mas'alar "jabar da ikhtiyar" da umayyawa suka bijiro da ita domin ƙarfafa mulkinsu.[37]

3.Cuɗanyar musulmai da waɗanda ba musulmi ba: lokacin da musulmi suka alaƙoƙi da waɗanda ba addininsu ɗaya ba daga misalin iraniyawa da rumawa da misrawa, sai saɓanin da aƙidun muslunci suke da shi tare da sauran aƙidu ya bayyana, cin karo da juna ya fara faruwa. Musulmi cikin ƙoƙarinsu na bada kariya ga koyarwar tushen muslunci sai suka fara buɗe babin bahasosin kalam suka bunƙasa su, da wannan ne ilimin kalam ya fara faɗaɗuwa.[38]

4.Cuɗanya tare da sauran addinai: bayan daular muslunci ta samu faɗaɗuwa, sai mutane daban-daban daga addinai da mazhabobi suka karɓi muslunci, sun yi watsi da asalai aƙidun tsohon addininsu sai dai cewa ba'arin wasu aƙidunsu waɗanda ƙarara muslunci bai yi magana a kansu ba, sai suka nema musu fassara cikin muslunci da kur'ani;[Tsokaci 3]da wannan dalili ne malaman muslunci sun yi baƙin ƙoƙarinsu tare da taimakon bahasosin kalam wajen bayanin ra'ayin muslunci da mahangarsa domin taka burki daga cuɗanyar aƙidun waɗancan addinai cikin aƙidun muslunci.[39]

5. Motsi da tarjama: a zamanin motsi da farkawa an samu bijirowa, keɓantuwa da jerantuwar ba'arin mas'alolin ilimin kalam. Wannan motsi ya fara ne daga tsakiyar ƙarni na biyu bayan hijira ma'ana shekara ta 150 tare da ci gaba har bayan wasu ƙarnoni.[40]

Marhalolin Sauyi Da Caccanjawa

An ambaci wasu mabambantan marhaloli na sauyi da canji ga ilimin kalam, Muhammad Taƙiyyu Subhani daga masu dandaƙe bincike a tarihin ilimin kalam, ya yi bayanin marhaloli huɗu da aka samu sauyi da canji cikin wannan ilimi, ya rubuta cewa cikin waɗannan marhaloli n agama gari, akwai bambance-bambance tsakanin mazhabobin muslunci: 1. Marhalar asali da cin gashin kai, 2. Marhalar gasa da cuɗanya, 3. Marhalar haɗewa da narkewa, 4. Marhalar rayawa da sabuntawa.[41] wannan kashe-kashen marhaloli ya faru ne sakamakon la'akari da mu'amalar ilimin kalam tare da iliman wajen muslunci musammam ilimin falsafa.[42]

A cewar Muhammad Taƙiyyu Subhani, marhala ta farko ta tattaro ƙarnoni biyar da suka biyo bayan farkon muslunci, sun ƙunshi. A. samuwa da ɓulla), B kalam na nazari) C rubuta litattafan kalam).[43] a ,arhala ta biyu ma'ana (marhalar gasa da cuɗanya) malaman kalam sun karkata ga buɗe kirji da jawo mafhumai da hanyoyin falsafa da sabunta kalam kan asasin waɗannan sabbin fahimtu, a gefe guda kuma an samu wasu sun tsananta cikin adawa da yunƙuri cuɗanya ilimin kalam da mafhuman falsafa da hujjar kariya ga aƙidun muslunci. Wannan marhala ta ɗau dogon zango tun daga ƙarni na biyar har zuwa ƙarni na tara hijira ƙamari.[44]

A cikin marhala ta uku (marhalar haɗewa da narkewa), ilimin kalam a wurin ahlus-sunna ya fuskanci dusashewa a shi'a kuma gabaɗaya ya canja zuwa falsafa.[45] marhala ta huɗu (marhalar rayawa da sabunta) ya fara daga ƙarni na goma sha biyu, a wannan marhala wasu malamai sun yi bayani game da laruran assasa sabon ilimin kalam (Kalam Jadid), an samu ƙoƙari na gaske cikin faɗaɗa ilimin kalam da bada amsa ga sababbin tambayoyi. Domin bayanin wannan ƙoƙari an yi amfani da isɗilahohi misalin "sabon mu'utazilanci", "sabon ash'aranci" ko "sabon salafanci". A duniyar shi'anci jikin raya tunanin mulla sadra a cikin ilimin kalam wanda a wani lokacin ake kiransa da sunan sbauwar falsafar sadra. An samu raya makarantar kalam na waɗanda suka zo daga baya, misalin Allama Hilli cikin faƙihai da kuma raya makarantar tunani ta kufa da ƙum wace galibi ake kira da sunan makarantar tafkik (Makarantar rarrabewa).[46]

Fagen Ilimin Kalam Da Mafi Muhimmancin Bahasosinsa

Mas'alolin kalam basu taƙaita cikin asalan addini ko asalan aƙidu ba, bari dais hi malamin kalam wazifarsa ce bada amsa kan duk wata matsala da aka bijiro da kan koyarwar muslunci da hukunce-hukuncen addini, saboda haka ilimin kalam wazifa ce kansa bada kariya ga asalan addini da rassan addini.[47] misali amsa game da hikima da falsafar hijabi ko kuma mene ne ya sa kur'ani ya sauka daki-daki, ko bada amsa ishkaloli da ake yi kan I'ijazin kur'ani ko fasaharsa, duk da cewa ayyana hukuncin hijabi mas'ala ce da ta keɓanci fiƙihu, sannan ayyana manufa da ma'anoninsa mas'ala ce ta ilimin tafsiri.[48]

An ce mas'ala ta farko da ta fara bayyana cikin musulmi a kalam ta kasance mas'alar jabar da ikhtiyar.[49] sauran muhimman mas'alolin ilimin kalam su ne kamar haka: bahasi game da siffofin Allah musammam tauhidi da adalcin Allah, mas'alar husnu wa ƙubuhi af'al, ƙada'u da ƙadar, bahasin annabta, ma'ad, taklifi da mu'ujiza.[50]

Kalam imamiyya ƙari kan bahasosin da bayaninsu ya gabata ilimi ne da yake bahasi kan tabbatar da samuwar Allah, ismar annabawa da imamai, imamanci, tabbatar da samuwar ma'ad jismani, ceto, taƙiyya, Raja'a da kuma bahasin bada'.[51]

Bambanci Tare da Alaƙar Ilimin Kalam Da Falsafa

Duk da cewa duka guda biyun (kalam islami da kalam imamiyya) ana bijiro da bahasin hankali cikinsu sai dai kuma akwai manya-manyan bambance bambance a tsakaninsu. An yi bayanin batutuwa masu yawan gaske, na'am za a iya amfani da sauƙaƙaƙƙiyar hanya a ce idan za ayi ƴantaccen bahasi game da ubangiji da duniyar da muke rayuwa cikinta ba tare da ƙaidi da dabaibayi cikinsa ba, tabbas sakamakon bincike zai zama dole yana dacewa da ɗaya daga cikin addinai, ana kiran misalin wannan bahasi da bahasi na falsafa, amma idan kuma mai tunani ya kasance cikin ƙaidi da dabaibayi na addini ya kasance yana gadin addini daga ƴan adawar addini bai kasance a wajen katangar addini ba, to wannan bahasi zai kasance cikin kewayen katangun ilimin kalam.[52] ba'arin ma'abota tunani sun yi amanna cewa tare da faɗaɗuwar da samuwar fagen bahasosin ilimin kalam an samu ɓullar da yawa-yawan mas'alolin falsafa cikin ilimin kalam wanda asalinsu mas'aloli ne na falsafa da suka saɗaɗa suka samu matsuguni a ilimin kalam, ta kai haddi da mutum zai yi nazarin litattafan kalam musammam waɗanda aka wallafa daga ƙarni na bakwai da abin da ya biyo bayansa zai fahimci cewa mafi yawan mas'alolin ilimin kalam na muslunci mas'aloli ne da aka ciro su daga malaman falsafa musammam waɗanda malaman falsafar muslunci suka kawo a cikin litattafansu.[53] wasu ba'ari kuma sun tafi kan cewa bambanci na tushe da yake tsakanin falsafa da ilimin kalam ya kasance daga asalan ƙa'idoji, ma'ana asalan ƙa'idojin falsafa sun ginu kan tsantsar hankali, shi kuma kalam ko da ƙa'idojinsa sun kasance na hankali sai dai cewa tare da hakan asalansu da tushensu daga wahayi yake kuma babban hadafin kalam shi ne tabbatar da mas'alolin wahayi da asalan aƙidu, a taƙaice dai wahayi da rassansa tare da yin baƙin ƙoƙari cikin tabbatar da su; amma falsafa bisa ginuwar asalan ƙa'idojinta daga hankali tsantsa, duk abin da ƙarara bai kasance na hankali ba, bata Imani da shi, na'am bafa ana nufin masanin falsafa baya Imani da addini ba, bambanci tsakanin falsafa da kalam a haƙiƙanin lazimtar riƙo da wahayi ne a cikin kalam, da kuma rashin lazimtar riƙo danwahayi a falsafa, amma hakan baya bada ma'ana kan rashin Imani.[54]

Firƙoƙi Da Mazhabobin Kalam

Abin nufi daga firƙoƙin kalam, wasu firƙoƙi ne da tushensu da asalin samuwarsu ya ɓuɓɓugo daga keɓantattun ra'ayoyin aƙidu da kalam.[55] mafi muhimmanci da mafi girman rigima da jidali na addini da ya kasance tsakanin musulmai[56] shi ne saɓani kan halifancin Annabi (S.A.W).[57] wannan saɓani shi tushen samuwar manyan muhimman mazhabobin musulmai watau shi'a da ahlus-sunna.[58]

Firƙoƙin Kalam Na Shi'a

Tushen ƙasida: Firƙoƙin Shi'a

Mafi muhimmancin firƙoƙin shi'a su ne: imamiyya, zaidiyya, isma'iliyya da kisaniyya.[59] game da gullatu sakamakon imaninsu da allantar da Imam Ali (A.S) ba a lissafa su cikin musulmai.[60]

  • Imamiyya

Imamiyya isna ashari cikin isɗilahi suna ne da ake amfani da shi kan mutanen da suka yi imani da halifancin Imam Ali (A.S) bayan Annabi (S.A.W) kai tsaye babu jinkiri, bayan shi kuma sai ƴaƴansa biyu Hassan da Husaini, da mutane tara daga zuriyar Husaini (A.S).[61] an ce duk da cewa shi'a ta samu tun zamanin Annabi (S.A.W), sakamako dusashewar da raunanar gwamnatin bani umayya, sai imamiyya ta bayyana cikin zirin wasu mutane da suke dacewa da tunanin wata makaranta keɓantacciya ta kalam, bayan Imam Baƙir (A.S) da Imam Sadiƙ (A.S). waɗannan Imamai biyu sun samu damar yaɗa ilimin shi'a daga jumlarsu kalam imamiyya, a wannan zamani (ƙarni na biyu hijira ƙamari) sun horar da fitattun malaman kalam misalin Hisham Ɗan Hakam, Hisham Ɗan Salim da Muminul Ɗaƙ.[62]

Cikin siffanta kalam imamiyya ya zo cewa haƙiƙa shi kalam imamiyya baya gujewa hankali misalin yadda ahlul-hadis suka yi da hanbaliyawa bai kuma yadda karkata zuwa ga tsuran hankali da wuce gona da irin cikinsa ba kamar yadda mu'utazilawa suka kasance. Haka baya tafiya da jumudancin asha'ira da watsi da gudummawar hankali cikin fahimtar aƙidu, madogaran ilimin aƙidu na imamiyya shi ne kur'ani, sunnar Annabi, da ahlul-baiti da kuma hankali, asalai guda biyar tauhidi, adalci, annabta, imamanci da ma'ad su ne asalan aƙidun imamiyya.[63]

  • Zaidiyya

Zaidiyya su ne waɗanda suke imami da imamanci Zaidu ɗan Imam Sajjad (A.S) bayan imamancin Imam Husaini (A.S).[64] A imaninsu Annabi (S.A.W) mutum uku kaɗai ya yi bayanin imamancinsu ƙarara a fili, bayan waɗannan mutane uku imami zai kasance duk mutumin da ya cika sharuɗɗan imamanci; daga jumlar waɗannan sharuɗɗan akwai misalin yin jihadi a bayyane da yaƙar azzalumai ɗauke da makamai.[65] na'arin aƙidun zaidiyya su ne kamar haka: tauhidi ma'ana kore kamanceceniya da Allah, asalin alƙawarin ni'ima da na azaba, asalin umarni da kyakkyawa da hani da munkari, da kuma Imani da kasancewar mai aikata manyan zunubai shi ba kafiri bane kuma ba mumini bane, bari dai ana lissafa shi matsayin fasiƙi.[66]

  • Isma'iliyya

Isma'iliyya su ne waɗanda suke Imani da imamancin imamai shida a wurin shi'a imamiyya, amma bayan imami na shida Imam Sadiƙ (A.S) suna Imani cewa ɗansa Isma'il ko jikansa Muhammad ɗan Isma'il a matsayin imami.[67] mafi muhimmancin siffofin wannan firƙa, baɗinanci da tawilin ayoyin kur'ani da hadisai da koyarwan muslunci da hukunce-hukuncen addini. Suna Imani da cewa matanan addini da iliminsa suna da zahiri da baɗini, Imami yana sanin baɗininsu da falsafar imamanci tare da koyar da baɗinin addini da bayanin ilimin baɗini.[68]

Firƙoƙin Kalam Ahlus-sunna

Tushen ƙasidu: Murji'a, As'habul Hadis, Asha'ira, Maturidiyya, Wahabiyya da Khawarij

Murji'a, ahlul hadis, asha'ira, maturidiyya da wahabiyawa su ne firƙoƙin ahlus-sunna a kalam.[69] game da khawarij da suka ɓulla a lokacin waƙi'ar tahkim,[70] an ce waɗannan gungun jama'a duk da cewa a farko sun kasance gungun jama'a ƴan siyasa sai dai cewa daga baya sun jirkita zuwa firƙoƙin kalam da suka bambanta da aƙidun sauran firƙoƙin muslunci. Mafi muhimmancin aƙida khawarijawa shi ne cewa mutumin da ya aikata manyan zunubai ya kafirta.[71]

Cikin raddi ga aƙidun khawarijawa aka samu ɓullar jama'a guda biyu daga murji'a da mu'utazilawa, murji'a suna Imani da cewa kyawawan ayyuka ko zunubi ba su da kowanne irin tasiri cikin Imani; sai dai kuma su mu'utazilawa sun zaɓi mafi matsakaicin hanya,[72] suna cewa wanda ya aikata zunubi ba mumini bane ba kuma kafiri bane, bari yana tsakanin wannan muƙamai biyu.[73] mu'utazilawa sun kore aƙidar ganin Allah da idanu kuma cikin bahasin jabar da ikhtiyar sun zaɓi tsuran iktiyar saki babu ƙaidi.[74]

A imanin ahlul hadis dole dukkanin aƙidu su kasance daga zahirin kur'ani da hadisi. Mabiyan wannan firƙa ba su yarda da ilimin kalam ba, babu bambanci kalam na hankali ne da yake dogara da tsuran hankali cikin tabbatar da aƙidu, ko kuma kalam na naƙali da wani karo yake amfana daga hankali. Fitaccen malamin wannan firka ya kasance Ahmad Ɗan Hanbal.[75] ahlul hadis suna da aƙidar cewa za a iya ganin Allah.[76] sannan cikin bahasin jabar da ikhtiyar sun tafi kan nazariyyar jabar.[77]

Asha'ira mabiya Abul Hassan Ash'ari (Rayuwa: 260-324. h. ƙ) ana cewa[78] su asha'ira sun kasance suna tawilin siffofin Allah da suka zo cikin kur'ani misalin "hannun Allah" da "fuskar Allah" kuma suna cewa gaskiya ne Allah yana da hannu da fuska amma babu wanda ya san wanne irin hannu ne da fuska.[79] haka nan cikin bahasi kan mas'alar jabar da ikhtiyar, sun bijiro da nazariyya kasabi wace ta tattaro jabar da ikhtiyar.[80]

Maturidiyya wace Abu Mansur Maturidi (Wafati: 333. h. ƙ) ya assasa ta , haka nan mazhabar ash'aranci da ta kasance cikin neman matsakaiciyar hanya tsakanin ahlul hadis da mu'utazilawa, haƙiƙa waɗannan firƙoƙi biyu wato maturidiyya da asha'ira firƙoƙi da suka yi Imani da ingancin hankali, kuma suna ɗaukar hankali matsayin hanyar da ake amfani da ita cikin gano asalan aƙidu. Wannan mazhaba ta matudridiyya ta yarda husnu wa ƙubhul af'al (kyawunta da munanar ayyuka a kankin kansu) kuma sun yi Imani da cewa iradar Allah tana tasiri cikin yin aiki, kuma za a iya ganin Allah.[81]

Wahabiyya wata firƙa ce da aka kafa ta hannun Muhammad Ɗan Abdul-wahab (Wafati: 1206. h. ƙ). wahabiyawa suna tuhumar sauran musulmi da ba su da shirka cikin ibada da ƙirƙirar bidi'o'i.[82] kan asasin koyarwar wahabiyawa yin tawassuli da waliyyan Allah da neman cetonsu, tafiya domin zuwa ziyarar ƙabarin Annabi (S.A.W) da Ahlul-baiti, neman tabarruki da neman lafiya daga kufaifayin waliyyai, gyara ƙaburburan waliyyai da ziyartarsu haka gina masallacin kusa da ƙaburburan waliyyan Allah da yin bakance, dukkanin waɗannan abubuwa shirka ce a wurin wahabiyawa.[83]

Muhimman Litattafan Kalam Da Fitattun Malaman Kalam

Littafin Awa'ilul Al-maƙalat, Tashihul Al-itiƙad, Tajridul Al-itiƙad da Kashful Al-murad, suna daga muhimman litattafan kalam a wurin ƴan shi'a imamiyya.[84] Shaik Mufid (Rayuwa: 338-413. H, ƙ) Khajo Nasirid-dini Ɗusi (Rayuwa: 597-672. h. ƙ) da Allama Hilli (Rayuwa: 648-726. h. ƙ) sun kasance daga fitattun malaman kalam na shi'a.[85]

Ba'arin malaman kalam da muhimman litattafan kalam a wurin ahlus-sunna tare da la'akari da rabe-raben da yake tsakaninsu, su ne kamar haka:

  • Asha'ira: Abul Hassan Ash'ari. Littafi Maƙalatul Al-islamiyyin.[87] Khazi Abubakar Baƙilani. Littafi: Tamhidul Al-Awa'il. Abu Hamid Gazali. Littafi: Al-iƙtisad Fil Al-itiƙad. Fakhrud Ad-dini Razi. Littafi Al-muhassal Fil Al-arba'in Fi Usulil Ad-dini. Sa'adud Ad-dini Taftazani. Littafi: Sharhul Al-maƙasid.
  • Maturidiyya: Abu Mansur Maturidi. Littafi: At-tauhid.
  • Salafiyya: Ibn Taimiyya. Littafi: Minhajul As-sunnati An-nabawiyya.[88]

Kalam Jadid (Sabon Kalam)

Tushen ƙasida: Kalam Jadid

Game da mene ne haƙiƙanin kalam jadid da kuma cewa batun cewa shin ya gabaɗaya ya bambanta ne da kalam ƙadim (daɗaɗɗen kalam) ko kuma basu da bambanci, akwai mabambanta ra'ayoyi game da wannan magana. Ba'ari sun tafi kan cewa kalam jadid shi ne dai kalam ƙadim, tare da bambancin sababbin shubuhohi da sabbin amsoshi da aka bijiro da su cikinsa, ko kuma dai cikin tsara maudu'insa akwai ɗan sauyi da aka samu, wasu kuma suna ganin cewa suna ganin cewa ilimi guda biyu da suka bambanta da junansu.[89] "riƙo da keɓantaccen addini" da "minhajin ɓangaranci: suna daga cikin hususiyoyin kalam ƙadim da aka yi bayaninsu.[90]

A gefe guda kuma an ce abin da cikin harshen farisanci ake kira da kalam jadid, galibi shi ne dai abin da turawan yamma suke kira da sunan "falsafar addini".[91] bahasosi da ake kawo cikin kalam jadid, galibi bahasosi ne daga : mene ne addini, tushen addini, buƙatar mutane da addini, fagen addini, yaren addini, hankalin addini, Imani da addini, kimiyyar addini, adadantuwar addini.[92]

Bayanin kula

  1. ↑ Motahari, Majmu asar , 2009, juzu'i na 3, shafi na 57.
  2. ↑ Mutahari, Majmu Asar, 1389 AH, juzu'i na 3, shafi na 57. A mahangar Barkhi, wannan ma’ana ce, ma’anara ta bambanta da wannan; Cikakken bayani kan maudu’i da hadafi da manufar ilimin magana, da karshensa, bangaren kariya na magana, da kuma wani bangare na shaida da (Tauzihu wa tabyinu Akayid Islami) zuwa ga (Gulfaiganiu, Daramadi bar ilmi kalam, 1387 AH, shafi na 61, 64;
  3. ↑ Don bayani kan duk ma'anar, koma zuwa: Rabbani Golpayegani, Dar Amadi Bar Ilmi Kalam, 2007, shafi na 61. Kashifi, Kalam Shia, shafi na 24.
  4. ↑ Egy, Al-Mawaqif, Alam Al-Kutub, shafi na 7. Ba Andaki Tafawar: Lahiji, Shawariq al-Ilham, 1425 AH, juzu'i na 1, shafi na 51.
  5. ↑ Jurjani, Al-Tarifat, 1370, shafi na 80.
  6. ↑ Zamakhshari, Keshaf, juzu'i na 1, shafi na 87
  7. ↑ Faiz Kashani, Mufatih al-Sharia, juzu'i na 2, shafi na 16.
  8. ↑ Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi na 67.
  9. ↑ Jabraeili, Sairu tadawwur kalam Shi'a, 1396, shafi na 38.
  10. ↑ Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi na 73. ↑
  11. ↑ Gabrieli, Tadawwur kalam Shi'a, 1396 AH, shafi na 37, Panois 2; Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi na 67.
  12. ↑ Mutahari, Majmueh Athar, 1389 AH, juzu'i na 3, shafi na 63.
  13. ↑ Gabrieli, Sairu Tadawwur kalam Shi'a, 1396 AH, shafi na 41.
  14. ↑ Allama Hali, Nihayat al-Maram, Mu'assasar Imam Sadik (amincin Allah ya tabbata a gare shi), juzu'i na 1, shafi na 12; Lahiji, Shawariq al-Ilham, 1425 BC, juzu'i na 1, shafi na 3.
  15. ↑ Nāgāh Gūnīd Beh Taftāzānī, Sharh al-Maqasīd, 1412 AH, juzu'i na 1, shafi 173.
  16. ↑ Negah Ganid Beh Taftazani, Sharh al-Maqasid, 1412 Q.S., juzu'i na 1, shafi na 180.
  17. ↑ Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi 31-32.
  18. ↑ Tabaqat Al-Mutaklamin, Cibiyar Imam Sadiq (AS), Mujalladi na 1, shafi na 17.
  19. ↑ Lahiji, Shuwarqul Elham, 1425 AH, juzu'i na 1, shafi.
  20. ↑ Egy, Al-Mawaqif, Alam Al-Kutub, shafi na 8.
  21. ↑ Kashifi, Kalam Shia, 2007, shafi na 37.
  22. ↑ Shuwarq Elham, 1425 AH, Juzu'i na 1, shafi na 73-74.
  23. ↑ Faiz Kashani, Mofatih al-Sharia, juzu'i na 2, shafi na 16; Lahiji, Shuwarqul Elham, 1425 AH, Juzu'i na 1, shafi na 73 da na 74. Farabi, Ihsa al-Uloom, shafi na 76 da 77.
  24. ↑ Nagah Knaid Bi Kashfi, Kalam Shi’a, 1387 AH, shafi na 41 da 42; Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi na 55.
  25. ↑ Jabraili, Sairu Tadawwur Kalam Shi'a , 1396, shafi na 43 da 44. ↑
  26. ↑ Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, 1383, juzu'i na 1, shafi na 17.
  27. ↑ Erbali, Kafs al-Ghamma fi Marifah al-Imam, 1381 AH, juzu'i na 1, shafi na 131
  28. ↑ Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi na 109.
  29. ↑ Shibli, Tarikh Ilm Kalam, 1386H, shafi na 8.
  30. ↑ Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi na 109.
  31. ↑ Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi 109;
  32. ↑ Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi 109-110.
  33. ↑ Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi na 110.
  34. ↑ Duba Kashifi, Kalam Shia, 2007, shafi na 48.
  35. ↑ Misali, aya ta 136 da ta 162 a cikin suratun Nisa’i, aya ta 15 a cikin suratu Hujrat, aya ta 177 a cikin suratun Baqarah, aya ta 111.
  36. ↑ Kashfi, Kalam Shia, 2007, shafi na 48.
  37. ↑ Kashfi, Kalam Shia, 2007, shafi na 49.
  38. ↑ Shibli, Tarikh Ilmi Kalam, 1328, shafi 8. ↑
  39. ↑ Kashfi, Kalam Shia, 2007, shafi na 49 da 50.
  40. ↑ Kashfi, Kalam Shia, 2007, shafi na 49 da 50.
  41. ↑ Sobhani, “Kalam Imamiyyah Risheha wa wa raweshha”, shafi na 10.
  42. ↑ Sobhani, “Kalam Imamiyyah Risheha wa wa raweshha”, shafi na 10
  43. ↑ Sobhani, "Kalam Imamiyyah Risheha wa wa raweshha", shafi na 12-18.
  44. ↑ Sobhani, "Kalam Imamiyyah Risheha wa wa raweshha", shafi na 20-18.
  45. ↑ sobhani,Kalam Imamiyyah Risheha wa wa raweshha shafi na 20-21.
  46. ↑ sobhani,Kalam Imamiyyah Risheha wa wa raweshha shafi na 20-21.
  47. ↑ sobhani,Kalam Imamiyyah Risheha wa wa raweshha shafi na 21-22.
  48. ↑ Rabbani Gholpayaghani, Dramadi Ber Ilm Kalam, shafi na 102.
  49. ↑ Mutahari, Majmu Athar, 1389 AH, juzu'i na 3, shafi na 60.
  50. ↑ Duba jerin littattafan Kalam. Har ila yau, duba Rabbani Golpayegani, Kalam tadbiki, 2003, gaba; Kashfi, Kalam Shia, 2007, shafi na 57 da 61.
  51. ↑ Fiharist,Kitabha, mislu Alama Hili, Kashf Al-Murad, 1413 BC; Sheikh Saduq, Imani, Kangaroo Sheikh Mufid; Bahrani, Qawa’id al-Maram, 1406 BC.
  52. ↑ Halabi, Tarikh Kalam dar Iranwa jahan, 1376, shafi na 7
  53. ↑ Motahhari, Mortada,Majmueh Athar, 1389 AH, juzu'i na 3, shafi 60-61.
  54. ↑ .http://www.buali.ir/fa/article/394/
  55. ↑ Mazhabar Branjkar, Ashnay Ba Ferak Islamiyya, 1389 AH, shafi na 9.
  56. ↑ Ashhari, Maqalat al-Islamiyeen, Beirut, shafi na 2.
  57. ↑ Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi na 16 da 17.
  58. ↑ Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi na 16 da 17.
  59. ↑ Saberi, Tarikh Ferak Islami, 1388H, juzu'i na 2, shafi na 32. Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi na 62.
  60. ↑ Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi na 62.
  61. ↑ Tabatabai, Shi'a Dar Islam, 1383 AH, shafi na 197 da 198; Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi na 65-66. ↑
  62. ↑ Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi na 65-66.
  63. ↑ Branjkar, Ashnay BaFeraq Islamiyya, 1389 AH, shafi na 81-82.
  64. ↑ Soltani, Tarikh va Aqeed Zaidiyyah, Nash Adyan, shafi na 17 da 18.
  65. ↑ Brijnkar,Ashanyi Ba Feraq Islamiyya, 2009, shafi na 89.
  66. ↑ Saberi, Tarikh Feraq Islami , 1388H, juzu'i na 2, shafi na 81, 85.
  67. ↑ Shahrastani, Al-Milal wal-Nihal, 1375 AH, juzu'i na 1, shafi na 170-171.
  68. ↑ Mazhabar Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi na 95. ↑
  69. ↑ Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi na 107-150.
  70. ↑ Shahrastani, Al-Milal wal-Nihal, 1375 AH, juzu'i na 1, shafi na 106.
  71. ↑ Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi 17, 20.
  72. ↑ Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi na 17-20.
  73. ↑ Tarikh Falsafa dar islam, Cibiyar Buga Ilimi, juzu'i na 1, shafi na 284.
  74. ↑ Shahrastani, Al-Milal wal-Nihal, 1375 AH, juzu'i na 1, shafi na 49-50.
  75. ↑ Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi 120-123.
  76. ↑ Sobhani, Buhus fil Al-milal wa Al-Nihal, Juzu'i na 1, shafi na 226.
  77. ↑ Sobhani, Buhus fil Al-milal wa Al-Nihal, Juzu'i na 1, shafi na 221-220.
  78. ↑ Shahrashtani, Al-milal wa Al-Nihal, 1375, juzu'i na 1, shafi na 86.
  79. ↑ Shahrashtani, Al-milal wa Al-Nihal, 1375, juzu'i na 1, shafi na 91-92.
  80. ↑ Shahrashtani, Al-milal wa Al-Nihal, 1375, juzu'i na 1, shafi na 88-89.
  81. ↑ Branjkar, Ashnay Ba Feraq Islamiyya, 1389 AH, shafi 136, 141.
  82. ↑ Rabbani Golpayegani, Feraq wa mazahib kalami, 1377, shafi na 175 da 176.
  83. ↑ Branjkar, Ashnay Ba Freaq Islamiyya, 1389 AH, shafi na 147.
  84. ↑ Kashfi, Kalam Shia, 2007, shafi na 52.
  85. ↑ Kashfi, Kalam Shia, 2007, shafi na 52.
  86. ↑ Damiri, Kitabshinasi Tafsili mazahib Islami, 1382 Hijira, shafi na 284-285.
  87. ↑ Damiri, Kitabshinasi Tafsili mazahib Islamii, 1382 Hijira, shafi na 284-285.
  88. ↑ حسینیان، «فهرستی از مهم‌ترین منابع دست‌اول کلامی».
  89. ↑ Dubi Khosropanah,Masa'ilul Jadid wa Falsafe dini, 2008, shafi 23-30; Rabbani Golpayegani, Dar amadi bar Ilmi Kalam, 2007, shafi na 143.
  90. ↑ Yusufyan, Kalam Jadid, 1390 AH, shafi na 15 da 16.
  91. ↑ Yusufyan, Kalam Jadid, 1390 AH, shafi 18.
  92. ↑ Rabbani Gholpayaghani, Dramadi Ber kalam Jadid, 1389 AH, Fahrist Kitab.

Tsokaci

  1. ↑ dalilain da suka sanya aka nada wannan sunaye: babban dalili na farko mas'ala da aka fara magana kanta, shine bahasi kan hudusi da kadimanci"kalam ilahi", 2- Maudu'in wannan ilimin, "Al Kalam" ya fara; 3. Maganar ƙarfafa ƙarfin muhawara, jayayya da tattaunawa a cikin mutum, da muhawara; ba komai bane ilimin kalam sai tattaunawa da muharawa,
  2. ↑ an ce a zamanin Manzon Allah (SAW) su ma wadanda ba musulmi ba sun yi tambayoyin tauhidi, Kuma manufarsu wani lokaci shi ne domin fahimtar addinin Musulunci, wani lokacin kuma domin jarraba Annabi (S.A.W). wani bangare daga mubahasosin Annabi (S.A.W) tare da masu bautar gumaka da ahlul-kitabi ta kasance ne kan tauhidi, annabta da ma'ad, ya zo a cikin kur'ani da litattafan tarihi. Golpayaghani, Dramadi Ber Ilm Kalam, 1387 AH, shafi na 110
  3. ↑ Alal misali, Yahudawa game da "jikknata Allah" Ismar Allah, yiwuwar goge shari'a. ko kuma tare da kiristoci game da hakikanin siffar da zatin Allah, kasancewar magana matsayin bain da aka halitta da rashin kasancewarta, wani karon kuma tare da zartush masu bautar wuta kan mas'alar sharri da alheri.

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