Addini A Duniyar Yau - Fahimtar Juna Ko Rikici (Biyan ra'ayoyin Fritjof Schuon da Samuel Huntington, akan fahimtar juna ko karo tsakanin addinai)

Daga Dr. Masood Ahmadi Afzadi,

Dr. Razie Moafi

GABATARWA

A cikin duniyar zamani, yanayin da ke da alaƙa da saurin haɓakar adadin imani ana ɗaukar babbar matsala. Wannan gaskiyar, a cikin symbiosis tare da sabani na musamman da ke bayyana a zahiri game da yanayin bangaskiya, yana raunana fahimtar tushen imani na addini. Wadannan hukunce-hukuncen har ma suna jawo hankalin wasu a kan cewa kowace al’umma bisa la’akari da bukatunta, sai ta kirkiri addini, kuma Ubangijin wannan addini, ko ta yaya ko gaskiya, yaudara ce da rashin gaskiya.

Maganin matsalar yana cikin tauhidi. Wannan ra'ayi yana shaida cewa dukkan addinai sun samo asali ne daga tushe guda, kamar yadda yake bayyana cikin haɗin kai na adalci. Saboda haka dukkansu a mahangar kusanci, daya ne, amma a bayyanarsu ta waje sun bambanta. Saboda haka, masu tauhidi da masu tunani-masu falsafa, ciki har da Schuon, sun tsara batutuwa masu zuwa don tattaunawa: "Neman hanyoyin da za a tantance hanyoyin haɓaka adadin addinai", "Haɗin kai na addini" da "Dokar Musulunci".

Aikin wannan labarin shine bincika, bincika da kuma bayyana ra'ayoyin masu tauhidi da masu tunani-masu falsafa daga mahangar Schuon da tushen sufanci na "Tauhidi da Tauhidi", da kuma yin nazarin kwatance tsakanin ra'ayoyin Schuon da sabon Huntington. ka'idar "Clash of Civilizations".

Ra'ayoyi guda biyu da ke cikin wannan labarin suna da haske kuma suna ɗauke da shaidun da ba za a iya jayayya ba game da zurfin ra'ayoyinsu, waɗanda suka taso daga tushen sirrin addini, bayyanar zamantakewa da al'adu, tare da mutunta ra'ayin ɗimbin masu fafutuka da masu adawa da mukaman da aka bayar.

1. HUKUNCIN ADDINI

Kalmar “addini” ta fito ne daga kalmar Latin “addini” kuma tana nufin haɗin kai bisa ɗabi’a, cin nasara kan rarrabuwa, bangaskiya mai kyau, kyawawan al’adu da al’adu.

Kama da ma'anar wannan ra'ayi, wanda aka ɗauka azaman bayanin al'adun addini, kalmar da tushen Girkanci "religale", ma'ana.

"An haɗe sosai." Wannan kalma tana da ma’ana da take nuni da shakuwar mutum da ibada ta yau da kullum.

Ma'anar kalmar "addini" da aka yarda da ita ita ce "haɗin kai na wani yana da ingantaccen ra'ayi na cikakkiyar gaskiya." (Hosseini Shahrudi 135:2004)

A cikin Farisa, ma'ana da mahimmancin kalmar "addini" na nufin "tawali'u, biyayya, bin, koyi, murabus da ramuwa".

Tsawon shekaru da yawa, masu tunani na yammacin duniya sun ayyana "addini" a matsayin kalmar da ke nufin "yi biyayya ga Allah" kuma a zamanin yau ana tambayar wannan ma'anar. A cikin fassararsa ta farko a cikin nau'i na "addini" ya yi tasiri mai karfi ga waɗanda suka fahimci ma'anarsa. (Javadi Amoli 93:1994)

Ga Javadi Amoli, ma'anar ma'anar kalmar "addini" ita ce "tarin ra'ayi, ɗabi'a, dokoki da dokoki, ƙa'idodin da ke aiki don gudanar da mulki da ilmantar da al'ummomin mutane." (Javadi Amoli 93:1994)

Masu bin al'adun kakanni suna amfani da kalmar "addini", suna danganta ma'anarta da "shaida ta gaskiya ta tasiri na ilimi akan ɗabi'a da ɗabi'ar mutum ko gungun mutane". Ba su musanta ba, amma kuma ba su yarda da wannan ma’anar a matsayin daidai ba, suna jayayya: “Idan wannan ma’anar daidai ce, to ana iya kiran gurguzu da sassaucin ra’ayi ‘addini’. An tsara kalmar ne da hankali da sanin ilimin mutum, amma domin a fahimce ta da kyau ta mahangar ma’auni, ma’abuta tunani na magabata suna yin nazari kan abin da ke cikin ta na ma’ana, wanda ya kamata a kara ma’anarta na Ubangijinta. asali. (Malekian, Mostafa “Rationality and Ruhality” Tehran, Ɗabi’un Zamani 52:2006)

Nasr yana cewa: "Addini imani ne da ake sanya tsarin halittar mutum gaba daya da Allah, a lokaci guda kuma yana bayyana kansa cikin tsarin al'umma gaba daya" - "A Musulunci - Omat" ko 'yan Aljanna. . (Nasr 164:2001)

2. BABBAN BANGASKIYA DOMIN HADIN KAI A ADDINI

2. 1. GABATAR DA KA'IDAR HADINKAN ADDINI

Mabiya al'adun sarki sun yarda da ra'ayoyin Schuon a cikin

"Ka'idar Hadin kai na Addinai" don al'ada da halacci.

Dokta Nasr ya hakikance cewa bai kamata masu goyon bayan da suka gabata su yi muhawara kan tambayar wane addini ya fi “fi” ba saboda kasancewar dukkanin manyan addinan tauhidi suna da asali guda daya. Daga ra'ayi na aikace-aikace da ayyuka a musamman lokuta na tarihi, tambayoyi sun taso game da wanzuwar damammaki don yin koyi na ruhaniya. (Nasr 120:2003) Ya nanata cewa kowane addini wahayi ne na Allahntaka, amma a lokaci guda – shi ma “na musamman” ne, don haka, marubucin ya bayyana cewa, cikakkiyar gaskiya da hanyoyin isa ga asalinta suna cikin hanji. na kanta addini. Dangane da bukatu na ruhaniya na mutane, yana nanata takamaiman abubuwan gaskiya. (Nasr 14:2003)

A mahangar Schuon, jam'in addini, gami da tarayya da Maɗaukakin Sarki, ana iya yarda da shi a matsayin mafi mahimmancin tushe da hanyar tunani. A cewar masu jam'i na shari'ar Musulunci, ana banbance addinai daban-daban da bambancin ibada da addu'o'i, amma wadannan bambance-bambancen ba su taka wata rawa ta musamman ba a zahirin hadin kai. Addinai da mabiyansu suna cikin bincike da sanin hakikanin gaskiya. Suna kiran tsarin da sunaye daban-daban, amma a haƙiƙanin gaskiya burin kowane addini shi ne ya jagoranci mutum zuwa ga tabbatacciya, wadda ba ta lalacewa kuma ta dawwama. Mutum a cikin bayyanarsa ta duniya ba ta dawwama ba ce, amma mai wucewa ne.

Friedrich Schleiermacher (1768-1834), Frittjof Schuon - ci gaba kuma mai bin ka'idarsa, da dalibansa sun haɗu a kan ka'idar cewa a tushen dukan addinai akwai "Haɗin kai na Allahntaka". (Sadeghi, Hadi, "Gabatarwa ga Sabon Tauhidi", Tehran, Publications "Taha" 2003, 77:1998)

Yawan addinai yana bayyana ne sakamakon bambancin motsin rai da aikace-aikacen su.

A cewar Legenhausen, kwarewar addini ta "boye" tana kunshe ne a cikin ainihin dukkanin addinai. (Legenhausen 8:2005)

William Chittick yana da takamaiman fassarar ra'ayoyin Schuon. Ya yi imanin cewa hadin kan addinai ya samo asali ne daga mutunta ma'anar hakki, wajibcin dabi'a da tsarkin da ke bayyana a cikin Musulunci, aro daga Sufanci. (Fitowa 70:2003)

Masu bin al’adun kakanni suna da’awar gaskiyar Allah ɗaya ne yake haɗa dukan addinai. Sun yi imani da cewa dukkan addinai suna da asali na Ubangiji kuma manzanni ne daga sama, suna bayyana a matsayin kofa zuwa ga Allah, ta yadda suke komawa zuwa tafarkin Allah. Saboda haka, dukansu shari'ar Allah ce bayyananne, waɗanda haskakarsu ke kaiwa ga cikakkiyar gaskiya.

Masu bin al'adun uba suna ba da kulawa ta musamman ga addinan da ba su samo asali daga zuriyar Ibrahim ba. Suna bincika ainihin asalin Taoism, Confucianism, Hindu da kuma addinin jajayen fata. (Avoni 6:2003)

Masu sharhi na masu bin al'adun kakanni na mazhabar "Dalilin Dawwama" ba sa nufin kebantattun wani addini na musamman, amma sun zana duka akan arziƙin gadon Musulunci, fiye da zurfin metaphysical, da kuma Hindu da mawadata. gadon metaphysics na addinan Yamma da sauran imani. (Nasr 39:2007) Masu goyon bayan ra’ayin Hadin kai na Allahntaka sun gaskata cewa jigon dukan addinai ɗaya ne. Suna da sako guda amma suna ayyana shi daban. Sun gamsu da shaidar cewa dukkan addinai sun samo asali ne daga tushe guda - kamar lu'u-lu'u, wanda ainihinsa shine tushe, kuma na waje yana da halaye daban-daban. Irin wannan ita ce bayyanar addinai ta waje, tare da hanya mai sauƙi da daidaikun mutane waɗanda ke ƙayyade bambance-bambancen su. (Nasr, Farawa 559).

A cewar Schuon, saman tsarin dala yana wakiltar ra'ayin yanayin zama, haɗin kai tare ta hanyar haɗin kai na asalin allahntaka. Yayin da mutum ke motsawa daga koli, nisa ya bayyana, yana karuwa a daidai, yana nuna bambance-bambance. Addinai, a mahangar zatinsu mai tsarki da abin da suka kunsa, ana fahimtarsu a matsayin asali kuma kawai gaskiya, amma ta hanyar bayyanarsu, babu wani daga cikinsu da yake da cikakken iko.

Idan aka yi la’akari da idon ma’abota al’adun gargajiya, duk wani addini na tauhidi shi ne na kowa da kowa kuma ya kamata a dauke shi a matsayin haka. Wajibi ne a yi la’akari da cewa kowane irin addini yana da nasa kebantaccen abin da bai kamata ya zama tauye hakkin wanzuwar sauran addinai ba.

2. 2. HADINKAN ADDINI NA UBANGIJI DAGA MATSALAR SCHWON.

Daga ra'ayi na masu bin al'adun kakanni, duk addinai da farko suna dauke da haɗin kai na cikin ɓoye. Schuon ya fara ambata haɗin kan addinai na Allahntaka. Wani fassarar ra'ayoyin Schuon ya tabbatar da imaninsa cewa addinai ba su ƙunshi gaskiya fiye da ɗaya ba. Yanayin tarihi da zamantakewa ne kawai ke sa addini da al'adu su yi tafsiri daban-daban. Yawancinsu yana faruwa ne ta hanyar tsarin tarihi, ba ga abubuwan da suke ciki ba. Dukan addinai a wurin Allah suna wakiltar bayyanar cikakkiyar gaskiya. Schuon yana nufin ra'ayin haɗin kai na Allahntaka na addinai, yana bayyana ainihin su a matsayin wani ɓangare na addini ɗaya, al'ada guda ɗaya, waɗanda ba su sami hikima ba daga yawansu. Sufanci da sufanci na Musulunci suka yi tasiri, ra'ayinsa game da hadin kan Ubangiji ya jaddada kasancewar alaka tsakanin addinai. Wannan ra'ayi baya watsi da yiwuwar bincike game da bambance-bambancen da ke tsakanin addinai, yana da kyau a yi sharhi game da tambayar tushen Ru'ya ta Yohanna dauke da cikakkiyar gaskiya. Gaskiyar tsari mai tsari tana aiki azaman farkon bayyanar da umarni na wayewa da ke da alaƙa da addinai. A kan haka, Schuon ya yi jayayya da cewa: addini bai ƙunshi gaskiya da jigo fiye da ɗaya ba. (Shugabanci 22:1976)

Exoterism da Esotericism a matsayin hanyoyin addinai, ciki har da shari'ar Musulunci da koyarwa ("exo" - hanya ta waje; "eso" - hanyar ciki), suna wakiltar ra'ayi na haɗin kai na addinan da ke nufin Allah ɗaya. Hanyoyi biyun, suna da ayyuka na haɗin gwiwa, ya kamata kuma a ga sun bambanta da juna. A cewar Schuon, hanyar waje ta samar da al'ada, kuma hanyar ciki ta ƙayyade ma'anarsa da ma'anarsa, yana gabatar da ainihin ainihinsa. Abin da ya haɗa dukkan addinai shi ne “haɗin kai na Ubangiji”, wanda bayyanarsa ta zahiri ba ta ƙunshi amincin gaskiya ba, amma ita kanta gaskiya a cikin ainihinta alama ce ta haɗin kai. Sahihancin dukkan addinai a cikinsa ya ƙunshi haɗin kai da haɗin kai, kuma wannan ita ce gaskiyar da ba za a iya shakkar ta ba… Ana iya kwatanta kamancencin kowane addini da gaskiya ta duniya a matsayin siffar geometric tare da jigon gama gari - aya, da'ira, giciye ko gicciye. murabba'i. Bambancin ya samo asali ne a cikin nisantar da ke tsakanin su dangane da wuri, dangi na ɗan lokaci, da kamanni. (Shugabanci 61:1987)

Schuon ya yarda a matsayin addini na gaskiya wanda ke da halaye na ilimi da kuma bayyana umarni a sarari. Har ila yau, wajibi ne a ƙunshi darajar ruhaniya, wanda sakonsa ba shi da falsafanci amma asalin allahntaka, hadaya da albarka. Ya sani kuma ya yarda cewa kowane addini yana kawo Wahayi da ilimi mara iyaka na Nufin Ubangiji. (Schuon 20:1976) Schuon ya bayyana sufancin Musulunci ta wajen yin nuni ga haɗin kai tsakanin jihohin 'firgita', 'ƙauna' da 'hikima' da ke cikin addinin Yahudanci da Kiristanci. Ya sanya manyan addinai guda uku a matsayi na cikakken iko - Yahudanci, Kiristanci da Musulunci, waɗanda suka samo asali daga zuriyar Ibrahim. Da'awar kowane addini na fifiko yana da alaƙa saboda bambancin da ke tattare da shi. Haƙiƙa, a cikin hasken metaphysical, yana haifar da bayyananniyar bambanci da abubuwan waje waɗanda ke siffata addinai. Zahirinsu ne kawai ke kaiwa ga bayyanan hukunci na tarayya da Allah. (Karanta 25:1976)

3. TUSHEN "TAUKAR RASHIN MUTUWA" DAGA RA'AYIN SCHWON.

"Tiyolojin dawwama" koyarwa ce ta ɗan adam da ta haɗu da ra'ayi gama gari na masu tunani na avant-garde - masana falsafa, irin su René Genome, Coomaraswamy, Schuon, Burkhart, da sauransu. zuwa ga gaskiya ta farko sune tushen al'adun tauhidi na dukkan addinai tun daga addinin Buddha zuwa Kabbalah, ta hanyar metaphysics na gargajiya na Kiristanci ko Musulunci. Waɗannan bayanan, suna da ma'ana mai amfani, suna wakiltar mafi girman darajar rayuwar ɗan adam.

Wannan ra'ayi yana shaida haɗin kai bisa tushen dukkan addinai, waɗanda al'adunsu, wurin zama da tazarar ɗan lokaci ba su canza daidaiton hikima ba. Kowane addini yana gane madawwamin gaskiya ta hanyarsa. Duk da bambance-bambancen da suke da shi, addinan sun kai ga fahimtar haɗin kai na yanayin Gaskiya Madawwami ta hanyar bincike ta. Masu bin al'adun suna da'awar ra'ayi daya a kan tambaya na waje da na ciki bayyanar addinai, bisa hikimar dawwama, da sanin gaskiyar tarihi.

Nasr, daya daga cikin mashahuran masu bincike, ya yi imanin cewa "Tauhidin Rashin Mutuwa" zai iya zama mabuɗin fahimtar cikakken fahimtar addinai, la'akari da bambance-bambancen da ke tsakanin su. Yawancin addinan sun dogara ne akan shubuha da bambance-bambance a cikin bayyanuwar sacrament. (Nasr 106:2003)

Nasr yana ganin ya zama dole duk wani mai bincike da ke yarda da bin "ka'idar rashin mutuwa" ya zama cikakkiyar sadaukarwa da sadaukar da hankali da rai ga Sacrament. Wannan shi ne cikakken garantin shigar fahimta ta gaskiya. A aikace, wannan baya karbuwa ga duk masu bincike sai kiristoci masu kishin addini, mabiya addinin Buda, da Musulmai. A cikin duniyar hasashe, cikakken rashin tabbas ba zai yiwu ba. (Nasr 122:2003)

A ra'ayi na Schuon da mabiyansa, "ra'ayin dawwama" an tsara shi a matsayin duniya, yana nuna iyakar bayyanarsa a cikin Musulunci. Manufar duniya shine a haɗa al'adu da al'adu na dukan addinai. Tun daga farko, Schuon ya dauki Musulunci a matsayin hanya daya tilo zuwa ga karshe, watau "Tiyolojin dawwama", "Dalilin Dawwama" ko

"Dawwama na Addini." A cikin karatunsa ya sanya "addini marar mutuwa" a sama da dokoki masu tsarki, ba tare da ƙuntatawa ta hanyar tsarin ba.

A cikin shekaru na ƙarshe na rayuwarsa, Schuon ya yi hijira zuwa Amurka. A cikin ka'idarsa ta duniya, sabbin ra'ayoyi game da bukukuwan, waɗanda ake kira "Cult" a Turanci, sun bayyana. Wannan kalma ta bambanta da ma'anar kalmar "Mazhaba". “Mazhaba” na nufin ƴan ƙaramar ƙungiyar da ke da’awar wani addini dabam da na al’ada, tare da ra’ayoyi da al’adu. Ta nisantar da kanta daga masu bin addini na gari. Wakilan "al'adun gargajiya" ƙananan ƙungiyoyi ne na masu bin addinan da ba su yada addini ba tare da ra'ayoyi masu ban sha'awa. (Oxford, 2010)

Tafsirin tushen “Tauhidin Rashin Mutuwar Addinai”, za mu iya rarrabe bangarori uku:

a. Dukkan addinan tauhidi sun ginu ne a kan hadin kan Allah;

b. Bayyanar waje da ainihin ainihin addinai;

c. Bayyana hadin kai da hikima a cikin dukkan addinai. (Legenhausen 242:2003)

4. HADIN KAI DA BAYANIN JAM'I NA ADDINI

Koyarwar Schuon, tare da halayenta na juriya game da bambance-bambancen imani, ba ta dora da'awarta da hujjojinta a kan masu imani masu imani a cikin rukunan addininsu ba. (Schuon, 1981, shafi na 8) Masu bin koyarwarsa sun fahimci rashin tsaka-tsaki a matsayin nau'i na haƙuri kuma, kasancewa masu adalci da rashin kulawa, sun yarda da bambance-bambancen bangaskiya na sauran al'ummomi. Asalin

koyarwar tana kama da bayyanar Sufanci. Amma duk da haka, akwai bambance-bambance a zahirin bayyanar shari'ar Musulunci da Sufanci. Don haka, Schuon da masu goyon bayan koyarwarsa suna yin riko da tassin samuwar bambance-bambance tsakanin addini da imani. Siffa mai mahimmanci a cikin bambance-bambancen ya taso ne daga yanayin bayyanar, game da bayyanar waje da ciki. Dukkan muminai suna bayyana imaninsu, ta hanyar wasu dalilai na waje, wadanda bai kamata su kai ga fassara bayyanuwa ba, sai dai su kasance suna da alaka da ainihin akidar sufaye a cikin addini. Bayyanar “Shari’ar Musulunci” a waje, tarin tunani ne da hikimomi da ayyuka don yabon Allah, masu tasiri a duniya da al’adun al’umma, kuma bayyanar sufi tana dauke da hakikanin ainihin addini. Wannan tsari da ya shafi bayyanar waje da na ciki ko shakka babu ya kai ga cimma matsaya kan sabani da juna tsakanin imani da addinai, amma don isa ga ra'ayin hadin kai tsakanin addinai, ya zama dole a karkata zuwa ga ainihin imani na asali.

Martin Lings ya rubuta: “Masu bi a addinai dabam-dabam suna kama da mutane a gindin dutse. Ta hanyar hawa sai su kai kololuwa.” (“Khojat”, littafi na 7 shafi na 42-43, 2002) Waɗanda suka kai kololuwa ba tare da tafiya zuwa gare ta ba, su ne masana sufaye – haziƙai waɗanda suke tsaye a tushen addinan da aka riga aka sami haɗin kai don su, sakamakon tarayya da Allah. .

Ga Schuon, ƙaddamar da wani taƙaitaccen ra'ayi game da bangaskiya yana da haɗari (Schoon shafi 4, 1984), a gefe guda, amincewa da gaskiyar kowane addini ba hanya ce ta ceto ba. (Schuon shafi na 121, 1987) Ya gaskata cewa hanyar ceto ɗaya ce kawai ga ’yan Adam; bayyanar Wahayi da hadisai masu yawa gaskiya ne. Nufin Allah shi ne tushen bambance-bambancen da ke kaiwa ga haɗin kai na farko. Abubuwan da ke waje na addinai suna haifar da rashin daidaituwa, da kuma tabbacin ciki na koyaswar - haɗin kai. Manufar Schuon ita ce ma'auni na bayyanar addini na waje da na ciki. Tushen addini na gaskiya, a daya bangaren, shi ne bayyanar Ubangiji, a daya bangaren kuma, mai hankali a cikin mutum, wanda kuma shi ne cibiyar dukkan halittu.

Da yake fassara kalaman Schuon, Nasr ya ba da labarin bayyani na damuwa na ciki na Schuon game da manyan abubuwan da ke cikin koyarwarsa, da kuma rashin tsabta ta ruhaniya. Har ila yau, yana da ra'ayin cewa bayyanar addinai a zahiri tana ɗauke da ra'ayin haɗin kai na Ubangiji, wanda, bisa ga addinai daban-daban, ƙaddara, yanayi da ka'idodin mabiyansu, yana haifar da gaskiyar mutum. Mahimman ilimi, al'adu, al'adu, zane-zane da matsugunan addini iri ɗaya ne a cikin matakan jirgin sama na ɗan adam. Schuon ya yi imanin cewa akwai wani ɓoye mai daraja a cikin kowane addini. A cewarsa, Musulunci yana yaduwa a duniya saboda kimarsa da aka samu daga tushe mara iyaka. Yana da yakinin cewa shari'ar Musulunci ta mahangar asali da kimarta tana wakiltar wata kima mai girma, wacce ta bayyana a cikin fage na gaba daya dan Adam a dunkulewar motsin rai da sauran ji, yana bayyana dangi. (Schoon 26:1976) Allah yana halitta kuma yana bayyana girman sama da Wahayi ta wurin addinai dabam dabam. A cikin kowace al'ada yana bayyana al'amuransa don bayyana mahimmancinsa na farko. Don haka, yawaitar addinai sakamakon kai tsaye ne na wadatar Allah marar iyaka.

Dokta Nasr a cikin ayyukansa na kimiyya ya yi bayanin cewa: "Dokar Musulunci abin koyi ne don samun jituwa da haɗin kai a rayuwar ɗan adam." (Nasr 131:2003) Rayuwa bisa ka’idojin shari’ar Musulunci, bin ka’idojin waje da na cikin gida, wannan yana nufin wanzuwa da sanin hakikanin dabi’un rayuwa. (Nasr 155:2004)

5. BAYYANA NUFIN HADIN KAI A TSAKANIN ADDINI

Masu bin al'adun kakanni suna kiyaye ka'idar wanzuwar haɗin kai ta asali ta ɓoye tsakanin addinai. A cewarsu, yawaita a cikin bakan da ake iya gani, nunin duniya ne da kuma bayyanar addini a zahiri. Fitowar gaskiya gaba daya ita ce ginshikin hadin kai. Tabbas wannan ba yana nufin yin watsi da raina halaye da bambance-bambancen da ke tsakanin addinai ba. Ana iya cewa: “Wannan haɗin kai na Allah – ginshiƙin addinai dabam-dabam – ba zai zama wani abu ba face ainihin ainihin – na musamman da ba za a iya warwarewa ba. Ya kamata kuma a lura da bambance-bambancen kowane addini, wanda bai kamata a yi watsi da su ko a raina su ba. (Nasr 23:2007)

A kan tambaya game da haɗin kai tsakanin addinai, Schuon ya raba cewa hikimar asali ta kawo tsarki, ba ƙiyayya ba: na farko - "Babu wani hakki a sama da gaskiyar Allahntaka" (Schuon 8: 1991); Na biyu, bambance-bambancen da ke tsakanin hadisai yana haifar da shakku a cikin karkatar da muminai game da haƙiƙanin hikima ta har abada. Gaskiyar Allah - a matsayin ta farko kuma ba za a iya warwarewa - ita ce kawai yiwuwar da ke haifar da tsoro da imani ga Allah.

6. BABBAN RA'AYIN MASU HALITTAR KA'IDAR CIGABAN WAYEWA.

6. 1. GABATAR DA CARAR KASHIN CIWON wayewa Ka'idar Samuel Huntington - wani Ba'amurke mai tunani kuma masanin ilimin zamantakewa, mahaliccin "Clash of Civilizations" manufar (Farfesa a Jami'ar Harvard kuma darektan Kungiyar Nazarin Dabarun a Amurka) a cikin 1992 ya gabatar. ka'idar "Clash of Civilizations" ka'idar. An yada ra'ayinsa a cikin mujallar "Manufofin Ƙasashen waje". An cakude martani da sha'awar ra'ayinsa. Wasu suna nuna sha’awa sosai, wasu suna hamayya da ra’ayinsa sosai, wasu kuma suna mamaki a zahiri. Daga baya, an ƙirƙira wannan ka'idar a cikin wani littafi mai girma a ƙarƙashin taken "Karo na Wayewa da Sauyin Tsarin Duniya." (Abed Al Jabri, Muhammad, Tarihin Musulunci, Tehran, Cibiyar Tunanin Musulunci 2018, 71:2006)

Huntington ya haɓaka ƙididdiga game da yuwuwar kusanci na wayewar Musulunci da Confucianism, wanda ya haifar da karo da wayewar Yammacin Turai. Ya dauki karni na 21 a matsayin karnin da ake gwabzawa tsakanin wayewar kasashen yammaci da addinin Islama da na Confucius, yana mai gargadin shugabannin kasashen Turai da Amurka da su kasance a shirye don fuskantar rikici. Yana ba da shawara kan wajibcin hana kusantar wayewar Musulunci da Confucianism.

Tunanin ka'idar yana haifar da shawarwari ga masu mulki na wayewar Yammacin Turai don kiyayewa da kuma tabbatar da rawar da suke takawa. Ka'idar Huntington a matsayin sabon aikin da ke bayyana alakar duniya bayan rugujewar Tarayyar Soviet a zamanin kasashen yamma, Gabas, Arewa da Kudu, ya gabatar da koyarwar duniyoyi uku don tattaunawa. Yaɗa ba zato ba tsammani, an gaishe shi da kulawa mai zurfi, koyarwar ta yi iƙirarin bayyanarsa a kan lokaci a cikin yanayi inda duniya ke fuskantar ɓacin rai sakamakon rashin yanayin da ya dace. (Tafiyar 9:2007)

Huntington ya ce: “Ƙasashen Yamma a lokacin Yaƙin Cacar Baki sun amince da tsarin gurguzu a matsayin maƙiyin bidi’a, suna kiransa ‘ gurguzu ta bidi’a. A yau, musulmi suna kallon yammacin duniya a matsayin makiyinsu, suna kiranta da "Yamma masu bidi'a." A hakikaninsa, rukunan Huntington wani tsantsa ne na muhawara da muhimman tattaunawa dangane da bata sunan gurguzu a cikin da'irar siyasar yammacin duniya, da kuma jigogin da ke bayani kan maido da imani da Musulunci, da kayyade sauye-sauye. A taƙaice: ka'idar ta gabatar da ra'ayin yiwuwar sabon yakin sanyi, sakamakon rikici tsakanin al'ummomin biyu. (Afsa 68:2000)

Tushen koyaswar Huntington ya dogara ne akan gaskiyar cewa tare da ƙarshen yakin sanyi - lokacin rikice-rikice na akida wanda ya ƙare kuma ya fara sabon zamani, babban tattaunawa wanda shine batun rikici tsakanin wayewa. Dangane da sigogin al'adu, ya bayyana wanzuwar wayewa guda bakwai: Yamma, Confucian, Jafananci, Islama, Indiya, Slavic-Orthodox, Latin Amurka da Afirka. Ya yi imani da ra'ayin sake fasalin kasa, yana mai da hankali kan yiwuwar sake tunani game da dangantakar jihohi tare da mai da hankali kan fadada imani da al'adun gargajiya. Yawancin abubuwan da ke kayyade canjin za su taimaka wajen durkushewar iyakokin siyasa, sannan a daya bangaren kuma, za a samar da muhimman wuraren cudanya tsakanin wayewa. Jigon wannan barkewar ya bayyana tsakanin wayewar Yammacin Turai, a daya bangaren, da Confucianism da Musulunci, a daya bangaren. (Shojoysand, 2001)

6. 2. RIKICI TSAKANIN WAYEWA BISA RA'AYIN HUNTINGTON.

A cikin ayyukansa, Huntington yana ba da mahimmanci ga wayewar duniya da dama kuma ya yi nuni da fassara yiwuwar rikici tsakanin manyan wayewar biyu - Musulunci da Yammacin Turai. Baya ga rikicin da aka ambata, ya kuma mai da hankali ga wani, yana mai kiransa "rikici tsakanin juna." Don gujewa hakan, marubucin ya dogara ne da ra'ayin dunkulewar jihohi a kan kyawawan dabi'u da imani. Mai binciken ya yi imanin cewa haɗin kan wannan tushe yana da ƙarfi kuma sauran wayewar za su gane tsarin a matsayin mahimmanci. (Huntington 249:1999)

Huntington ya yi imanin cewa wayewar Yammacin Turai tana rasa haske. A cikin littafin "The karo na wayewa da kuma canji na duniya tsari" ya gabatar a cikin wani nau'i na zane da faɗuwar rana na yammacin Kirista wayewa daga ra'ayi na siyasa halin da ake ciki da kuma ruhaniya halin da ake ciki na yawan jama'a. Ya yi imanin cewa sojojin siyasa, tattalin arziki da na soja, idan aka kwatanta da sauran wayewa, suna raguwa, suna haifar da matsalolin yanayi daban-daban - ƙananan ci gaban tattalin arziki, yawan jama'a, rashin aikin yi, kasafin kuɗi, ƙananan halin kirki, rage yawan tanadi. Sakamakon haka, a yawancin kasashen yammacin duniya, daga cikinsu akwai Amurka, ana samun baraka a cikin al'umma, wanda a cikin al'umma ke bayyana laifukan da ake aikatawa, wanda ya haifar da matsaloli masu yawa. Ma'auni na wayewa yana canzawa a hankali a hankali, kuma a cikin shekaru masu zuwa tasirin yammacin duniya zai ragu. Tsawon shekaru 400 martabar yammacin duniya ba a tantama ba, amma tare da raguwar tasirinsa, tsawonsa na iya zama shekaru ɗari. (Huntington 184:2003)

Huntington ya yi imanin cewa wayewar Musulunci a cikin shekaru dari da suka gabata ta samu ci gaba, sakamakon karuwar al'umma, ci gaban tattalin arzikin kasashen musulmi, tasirin siyasa, bullowar kishin Islama, juyin juya halin Musulunci, ayyukan kasashen Gabas ta Tsakiya…, da haifar da hadari. ga sauran wayewa, suna ba da tunani kan wayewar Yammacin Turai ma. A sakamakon haka, a hankali wayewar Yammacin Turai ta rasa rinjayenta, kuma Musulunci ya sami babban tasiri. Ya kamata duniya ta uku ta fahimci sake rarraba tasiri a matsayin: ƙaura daga tsarin duniya tare da asarar tattalin arziki da ya haifar ko bin tsarin tasirin yammacin duniya wanda ya wanzu shekaru da yawa. Domin samun daidaito a cikin ci gaban wayewar duniya, wajibi ne ga wayewar Yammacin Turai ta sake tunani da canza yanayin ayyukanta, wanda a cikin hanyar sha'awar kiyaye matsayinsa na jagoranci - haifar da zubar da jini. (Huntington 251:2003)

A cewar Huntington, wayewar kai a duniya ta koma kan wani alkibla a karkashin tasirin siyasar mulkin mallaka, wanda a sakamakon haka, a cikin shekaru na karshe na sabon karni, ana ci gaba da rikici da rikice-rikice. Bambance-bambancen da ke tsakanin wayewa yana haifar da sauyi na wayewa, wanda hakan ke kara tasirin akidar addini, kasancewar wata hanya ce ta cike gibin da ke akwai. Dalilan farkawa da wayewa su ne dabi’un kasashen yammaci da ba su dace ba, da bambancin bambance-bambancen tattalin arziki da kuma al’adun jama’a. A yau an maye gurbin dangantakar da ke tsakanin wayewa da iyakokin siyasa da akida na lokacin yakin cacar baka. Wadannan alakoki wani sharadi ne na ci gaban rikice-rikice da zubar da jini.

Huntington, yana gabatar da hasashensa game da karo da wayewar Musulunci, ya yi imanin cewa, lokacin da muke ciki lokaci ne na canje-canje na wayewa. Da yake ishara da wargajewar kasashen yammaci da Orthodox, da ci gaban al'adun Musulunci, Gabashin Asiya, Afirka da Indiya, ya ba da dalilin da zai kai ga cimma matsaya game da afkuwar rikici tsakanin al'ummomi. Marubucin ya yi imanin cewa rikici a duniya yana faruwa saboda bambance-bambance a cikin jinsin ɗan adam. Ya yi imanin cewa dangantakar da ke tsakanin ƙungiyoyin wayewa daban-daban ba ta da abokantaka har ma da maƙiya, kuma babu fatan samun canji. Marubucin yana da ra'ayi na musamman game da tambaya game da alakar Musulunci da Kiristanci na Yamma, wanda, tare da mu'amalar da ke tsakaninsu, bisa kin bambance-bambance, ke haifar da cin zarafi. Wannan zai iya haifar da rikici da rikici. Huntington ya yi imanin cewa rikici a nan gaba zai kasance tsakanin yammaci da Confucianism hade da Musulunci a matsayin daya daga cikin mafi girma kuma mafi mahimmanci abubuwan da ke tsara sabuwar duniya. (Mansur, 45:2001)

7. TALKARWA

Wannan labarin yana nazarin ka'idar haɗin kan addinai, bisa ga ra'ayoyin Schuon, da ka'idar Huntington na karon wayewa. Ana iya gano abubuwan da ke biyowa: Schuon ya yi imanin cewa dukkanin addinai sun samo asali ne daga tushe guda, kamar lu'u-lu'u, wanda asalinsa shine tushe da kuma waje na wani hali daban. Irin wannan ita ce bayyanar addinai ta waje, tare da tsantsauran ra'ayi da daidaikun mutane, suna nuna bambance-bambancen su. Masu bin ka'idar Schuon suna da'awar gaskiyar Allah ɗaya ne ya haɗa dukan addinai. Daya daga cikinsu shine masanin falsafa-mai binciken Dr. Nasr. Yana ganin cewa gadon ilimin kimiyya na wayewa na Musulunci, wanda ya ƙunshi ilimi daga sauran wayewar ma, yana neman asalinsu a matsayin babban tushen abun ciki. Ka'idodin tushen wayewar Musulunci na duniya ne kuma har abada, ba na wani lokaci ba. Ana iya samun su a fagen tarihi, kimiyya da al'adun musulmi, da mahangar masana falsafa da masu tunani na Musulunci. Kuma, bisa ga ƙa'idar duniya da aka sanya a cikin su, sun zama al'ada. (Alami 166:2008)

A bisa ra'ayin Schuon da malaman gargajiya, wayewar Musulunci za ta iya kaiwa kololuwarta ne kawai idan ta bayyanar da gaskiyar Musulunci a kowane fanni na rayuwar dan Adam. Domin wayewar Musulunci ta bunkasa, wajibi ne a samu yanayi guda biyu;

1. Gudanar da bincike mai mahimmanci don sabuntawa da gyarawa;

2. Samar da farfado da Musulunci a fagen tunani (farfado da hadisai). (Nasr 275:2006)

Ya kamata a lura cewa ba tare da yin wasu ayyuka ba, an samu gazawa; wajibi ne a canza al'umma bisa al'adun da suka gabata tare da fatan kiyaye rawar da suka dace na hadisai. (Legenhausen 263:2003)

Ka'idar Schuon tana cikin yanayi da yawa na yanayin taka tsantsan, yana faɗakar da ƙasashen yammacin duniya game da rikice-rikice da tashe-tashen hankula da za su biyo baya. Wannan ra'ayi kuma yana tare da rashin tabbas mai yawa. Manufar dukan addinai ita ce jayayya ta hanyar nuna gaskiya ta duniya duk da bambance-bambancen da ke akwai. A saboda wannan dalili ne ka'idar Schuon ta kasance tare da rashin tabbas. Muhimmancin addini a mahangar ma’abota al’ada shi ne tushe, ginshikin ibada da hidima. Matsakaici da jigon addinan tauhidi, da kuma masu bin al'adu, na iya zama ginshiki na shawo kan ra'ayoyin masu tsattsauran ra'ayi. Hakikanin gaskiya yana nuna rashin yarda da bambance-bambance a cikin koyarwar gaba, da kuma rashin daidaitawa da gaskiyar addinai. (Muhammad 336:1995)

Ma'abota hadisai sun yarda da hasashe na farko a kan abin da suka haifar da ka'idar hadin kan Ubangiji. Hasashen yana haɗa ilimin bayyanar haɗin kai na Ubangiji, yana nuna hanyar haɗin kai ta gaskiya ta duniya.

Duk ra'ayoyin sun cancanci kulawa saboda gaskiyar da ke cikin su. Yarda da ra'ayin yawaitar addinai na zamani ne kuma ya saba wa hasashen da ke sama. Tunanin yawaitar abu bai dace ba, kasancewarsa cikas ga koyarwar Musulunci, saboda bayyanar da bambancin al'adunsa yana hidima ga dukkan mutane. Matukar dai hakan ne ya haifar da sabani tsakanin addinai (Musulunci da sauran al'adu), to hakan zai haifar da dagula al'adu. (Legenhausen 246:2003) Batun da ke cikin wannan hasashe ya samo asali ne daga bayyanar addinai na waje da na ciki. Kowane addini a cikin ingancinsa yana wakiltar gaba ɗaya - "ba za a iya raba shi ba", wanda sassansa ba za su rabu da juna ba, kuma gabatar da nau'o'in mutum guda ɗaya ba daidai ba ne. A cewar Schuon, ci gaban Musulunci ne ya jagoranci rarrabuwar bayyanar waje da ciki. Shahararta da tasirinta ya samo asali ne saboda irin girman kimar shari'ar Musulunci, yayin da hasashe gaba dayansa ke haifar da cikas. A daya bangaren kuma, kamancencin addinai da Musulunci, a mahangar mahangarsu, ko kadan ba ya nufin karshen Musulunci. Bari mu ambaci manyan masu tunani - masu ilimin koyarwa na makarantar al'adu, irin su Guénon da Schuon, waɗanda suka bar addininsu, sun karbi Musulunci har ma - sun canza sunayensu.

A cikin ka'idar karo na wayewa, Huntington ya lissafa dalilai masu yawa. Yana da yakinin cewa akwai bambance-bambance tsakanin wayewa, ba kawai a matsayin wani bangare na zahiri ba, har ma a matsayin babban tushe, wanda ya hada da tarihi, harshe, al'adu, al'adu da musamman addini. Dukkaninsu sun sha bamban da juna ne sakamakon bambancin karbuwa da sanin zama, da kuma alakar Allah da mutum, mutum da kungiya, dan kasa da jiha, iyaye da ‘ya’ya, mata da miji... Wadannan bambance-bambancen suna da tushe mai zurfi. kuma sun fi tsarin akida da na siyasa.

Tabbas, bambance-bambancen da ke tsakanin wayewar da yaƙe-yaƙe suka haifar da kuma rikice-rikice masu tsayin daka, waɗanda suka zama bambance-bambancen da ke wanzuwa a fili, sun haifar da ra'ayi cewa an yi karo da juna. A daya hannun kuma, saurin sauye-sauyen duniya da bunkasuwar dangantakar kasa da kasa, shi ne sanadin wayewar kai da kuma lura da samuwar bambance-bambance tsakanin wayewa. Haɓaka dangantaka tsakanin wayewa yana haifar da ci gaban al'amura kamar ƙaura, dangantakar tattalin arziki da saka hannun jari. Ana iya ƙarasa da cewa ka'idar Huntington tana nufin hulɗa tsakanin al'adu da aikin zamantakewa maimakon ra'ayi na sufi.

Hanyar bincike tana nufin ra'ayoyin Schuon, tare da jaddada haɗin kai na Allahntaka da gaske akan tushensu na ciki. Har ya zuwa yanzu, wannan kididdigar da aka ce ba ta samu karbuwa a duniya ba saboda tashe-tashen hankula na siyasa da na soji a sassan duniya daban-daban, lamarin da ya sa ba za a iya aiwatar da shi nan ba da dadewa ba.

A cikin duniyar ra'ayoyi, fahimtar addinin Schuon da ra'ayoyinsa sun kai ga binciken haɗin kai na Allahntaka, yayin da a cikin duniyar aiki mutum ya gano shubuha da rashin yiwuwar fahimtar koyarwarsa. A haƙiƙanin gaskiya, yana zana hoto mai kyau na tunani iri ɗaya a tsakanin mutane. Huntington a cikin ka'idarsa, bisa ga al'amuran tattalin arziki, zamantakewa da al'adu, ya gabatar da ra'ayi na gaskiya na gaskiya a fagen shari'ar wayewa. Tushen hukunce-hukuncensa yana samuwa ne ta hanyar ayyukan tarihi da nazarin ɗan adam. Ra'ayin addini na Schuon ya zama babban ra'ayi na hadin kan kasa da kasa.

Ka'idar Huntington, bisa ga al'amuran tattalin arziki, zamantakewa da al'adu, ana daukar su da mahimmanci da mahimmanci, yana gabatar da daya daga cikin dalilai masu yawa na ainihin fadace-fadacen wayewa.

Hanyar zamani, da kuma sauye-sauye na tattalin arziki da zamantakewa, suna haifar da yanayi don rarraba abubuwan da ake da su da kuma canji a wurinsu. Ana gano wani yanayi na rabuwar kai a yammacin duniya. A daya bangaren kuma, kasashen yammacin duniya suna kan kololuwar karfinsu, a daya bangaren kuma, ana samun raguwar tasirin da suke fuskanta sakamakon tsayin daka da tsayin daka, inda a sannu a hankali al'adu daban-daban da na yammacin duniya ke komawa ga nasu.

Wannan al'amari mai ban sha'awa yana ƙara tasirinsa, yana saduwa da ƙaƙƙarfan tsayin daka mai ƙarfi na yamma a kan sauran ƙasashen da ba na yamma ba, kullum girma tare da ikonsu da amincewa.

Sauran siffofi suna zurfafa bambance-bambancen al'adu idan aka kwatanta da na tattalin arziki da siyasa. Wannan shi ne abin da ake bukata don ƙarin wahalar warware matsaloli da sulhu tsakanin wayewa.

A cikin taron wayewa, wani lamari na asali game da sha'awar mamaye ainihi yana bayyana. Wannan ba lamari ba ne da za a iya misalta shi cikin sauƙi saboda bambance-bambancen abubuwan al'amuran ƙasa. Yana da matukar wahala mutum ya zama Kirista ko rabin Musulmi, saboda kasancewar addini karfi ne fiye da na kasa, yana banbance kowane mutum da juna.

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Misali: Hoto na tsaye-tsaye wanda ke wakiltar tsarin addinai, bisa ga ka'idodin guda biyu (cf. Zulkarnaen. Abin da Fritjohf Schuon ke tunani game da Ma'anar Addinai. - A cikin: IOSR Journal of Humanities and Social Science (IOSR-) JHSS) Juzu'i na 22, fitowa ta 6, Ver. 6 (Yuni. 2017), e-ISSN: 2279-0837, DOI: 10.9790/0837-2206068792, shafi na 90 (shafi na 87-92).

Notes:

Marubuta: Dr. Masood Ahmadi Afzadi, Ass.Prof. Addinin Kwatanta da Sufanci, Jami'ar Azad ta Musulunci, Reshen Tehran ta Arewa, Tehran, Iran, [email protected]; &Dr. Razie Moafi, Mataimakin Kimiyya. Islamic Azad University, Tehran Gabas. Tehran. Iran

Buga na farko a cikin Bulgarian: Ahmadi Afzadi, Masood; Mofi, Razi. Addini A Duniyar Yau - Fahimtar Juna Ko Rikici (Biyan ra'ayoyin Fritjof Schuon da Samuel Huntington, akan fahimtar juna ko karo tsakanin addinai). – A cikin: Vezni, fitowa ta 9, Sofia, 2023, shafi na 99-113 {wanda Dr. Hajar Fiuzi ya fassara daga Farisa zuwa Bulgarian; editan kimiyya na bugun Bulgaria: Farfesa Dr. Alexandra Kumanova}.