Muhimmancin Neman Ilimi a cikin Addinin Musulunci: Bincike Cikakke
Taƙaitaccen Bayani (Abstract)
Wannan takarda tana nazarin muhimmancin ilimi a cikin addinin Musulunci, tun daga wahayi na farko har zuwa zamani na yanzu. Ta nazarci muhimmancin ilimin addini da na duniya, nauyin da ke kan malaman addini, da kuma muhimmancin ci gaban tunani. Ta dogara ne akan ayoyin Al-Qur’ani, Hadisai, da fassarar masana, ta nuna cewa neman ilimi wajibi ne na ruhaniya da na al’umma a Musulunci. An yi amfani da hanyar binciken abun ciki ta kwarewa (qualitative content analysis) tare da kwararan nassoshi bisa tsarin APA.
Kalmomin Muhimmanci (Keywords)
Islam, ilimi, ilimantarwa, Hadith, Qur’an, malamai, ilm, koyo
Gabatarwa
Wannan aya ta kafa doka ta neman ilimi a matsayin wajibi. Tun daga wannan lokaci, malamai Musulmai sun dauki ilimi a matsayin ginshikin ci gaban Musulunci. Daga fannin shari’a (fiqh) zuwa kimiyya, ilimi yana da bangarori na ruhaniya da na zahiri (Nasr, 2006).
Wannan takarda za ta yi cikakken nazari game da muhimmancin neman ilimi a Musulunci, wajibcin neman ilimi, da kuma tasirin hakan ga Musulmai na zamani. Za a yi amfani da nassosin Al-Qur’an, Hadith, da kuma fassarar masana don fahimtar wannan muhimmin batu.
Babin Daya: Daga Mahangar Al-Qur’an
Tunani (tafakkur) da hankali (‘aql) ana yabawa sosai a cikin Al-Qur’an. Haka kuma, ilimi ana danganta shi da samun takwa (taqwa).
Al-Attas (1980) ya bayyana cewa ilimi a Musulunci ba kawai tara bayanai ba ne, amma gane gaskiya da fahimtar manufa ta Allah. Al-Qur’an ya rarraba ilimi zuwa nau’i biyu: ilimin wahayi (revelation) da ilimin da mutum ya samu da kansa (acquired knowledge). Duka biyun suna da muhimmanci a cikin tunanin Musulunci.
Babin Biyu: Hadisai Kan Ilimi
Wadannan hadisai suna nuna cewa neman ilimi ba zabi bane, wajibi ne. Malamai sun fassara wannan wajibi ga maza da mata, wanda ke nuna yadda addinin Musulunci ya kasance mai hadaka wajen ilimantarwa (Qadir, 1987).
Babin Uku: Rawar Malamai (Ulama)
Ulama su ne gadojin annabawa (Al-Ghazali, 2001). Nauyin su ya wuce koyarwa kawai; su ne masu kula da tsarkin ilimi da jagorantar al’umma a cikin kyakkyawan akhlaqi da ruhaniya. Iko nasu bai dogara ne ga mulki ba, amma bisa fahimtarsu ta koyarwar Allah (Kamali, 1991).
Babin Hudu: Gudummawar Tarihi Ga Ilimi
A tarihi, Musulmai sun kafa cibiyoyi kamar Al-Qarawiyyin (859 CE) da Al-Azhar (970 CE), wadanda suke daga cikin tsoffin jami’o’i a duniya. Wadannan cibiyoyi sun mayar da hankali ne akan ilimin addini da na duniya baki daya, suna nuna sadaukarwar Musulunci ga ilimantarwa (Makdisi, 1981).
Malamai kamar Al-Khwarizmi (lissafi), Ibn Sina (likitanci), da Al-Biruni (ilimin taurari) sun yi manyan gudummawa wanda ya kafa tushen kimiyya ta zamani. Wadannan malamai suna ganin aikin su a matsayin ibada (Nasr, 2006).
Babin Biyar: Kalubale na Zamani da Sabon Farfado da Ilimi
Yau, Musulmai na fuskantar manyan kalubale wajen ci gaba da tunanin neman ilimi. Karatun haddacewa kawai ba tare da fahimta ba, rarrabuwar addini da ilimin zamani, da rashin zaman lafiya sun rage ingancin ilimi a wasu kasashen Musulmai (Esposito, 2003).
Amma akwai sabuwar sha’awa a ilimin Musulunci, tare da gyara tsarin karatu don hada ilimin gargajiya da na zamani. Hakanan, yanar gizo da dandalin koyarwa sun karfafa damar samun ilimi a duniya baki daya.
Babin Shida: Ilimi da Ruhaniya a Sufanci
Sufanci, ko tasawwuf, yana nuna hadakar ilimi da ruhaniya. Yayin da ilimi na zahiri ke mayar da hankali kan shari’a da ibada, Sufanci yana jaddada tafiya ta cikin zuciya zuwa ga hakikanin Allah (‘haqiqah’). Masana sufanci sun nuna cewa ilimi na gaskiya (‘ma‘rifah’) ba kawai fahimta ta hankali ba ce, har ma da sani na ruhaniya na Allah.
Manyan malamai kamar Jalal al-Din Rumi da Al-Ghazali sun ce zuciya ita ce miji na ilimi, wanda ake iya samun sa ta hanyar tsarkake zuciya (tazkiyah). Al-Ghazali a Ihya’ Ulum al-Din ya nuna cewa ilimi ba tare da ruhaniya ba yana iya haifar da girman kai (Al-Ghazali, 2001).
Karantarwar sufawa na faruwa ne a karkashin jagorancin malamai (murshid) wanda ke taimakawa dalibi (murid) wajen samun ilimi na zahiri (‘ilm al-zahir) da na cikin zuciya (‘ilm al-batin). Wannan tsarin yana tabbatar da cewa ilimi yana aiki wajen sauyin akhlaqi ba wai kawai a matsayin cancantar malamai ba (Chittick, 1989).
Kungiyoyin sufawa na zamani suna ci gaba da karfafa ilimi da tawali’u, hidima, da yawaita tunawa da Allah (dhikr), suna tabbatar da cewa mafi girman ilimi shine wanda ke kaiwa ga kusanci da Allah.
Kammalawa
Hanyar Musulunci ta neman ilimi tana da cikakken tsarin da ya hada na ruhaniya da na zahiri. Neman ilimi ba kawai don ci gaban mutum bane, har ma don amfanin al’umma da cika wajibcin addini. Sabon farfado da wannan al’ada yana da muhimmanci ga cigaban ilimi da ruhaniya na Musulmai.
References (Salon APA)
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Al-Attas, S. M. N. (1980). The Concept of Education in Islam: A Framework for an Islamic Philosophy of Education. International Institute of Islamic Thought and Civilization.
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Al-Ghazali, A. H. (2001). The Revival of the Religious Sciences (Ihya’ Ulum al-Din). Islamic Book Trust.
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Chittick, W. C. (1989). The Sufi Path of Knowledge: Ibn al-‘Arabi’s Metaphysics of Imagination. State University of New York Press.
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Esposito, J. L. (2003). What Everyone Needs to Know About Islam. Oxford University Press.
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Ibn Majah. (n.d.). Sunan Ibn Majah, Hadith 224.
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Kamali, M. H. (1991). Principles of Islamic Jurisprudence. Islamic Texts Society.
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Makdisi, G. (1981). The Rise of Colleges: Institutions of Learning in Islam and the West. Edinburgh University Press.
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Muslim, I. (n.d.). Sahih Muslim, Hadith 2699.
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Nasr, S. H. (2006). Science and Civilization in Islam. Harvard University Press.
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Qadir, C. A
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