{"id":504,"date":"2020-11-10T16:03:17","date_gmt":"2020-11-10T16:03:17","guid":{"rendered":"https:\/\/indheergarad.com\/?p=504"},"modified":"2026-04-19T14:18:02","modified_gmt":"2026-04-19T14:18:02","slug":"abu-xaamid-al-qasaali-iyo-raadkii-uu-ku-yeeshay-fikirka-cusmaaniga","status":"publish","type":"post","link":"https:\/\/indheergarad.com\/index.php\/2020\/11\/10\/abu-xaamid-al-qasaali-iyo-raadkii-uu-ku-yeeshay-fikirka-cusmaaniga\/","title":{"rendered":"Abu Xaamid Al-Qasaali iyo Raadkii uu ku Yeeshay Fikirka Cusmaaniga"},"content":{"rendered":"

Taariikhda fikirka Cusmaaniga ahi waxa ay ku saamoowday culimo badan oo uu kuwooda ugu cadcad ka mid ahaa Imaam Abuu Xaamid al-Qasaali. Iyada oo ay bay’adda cilmiga iyo fikirka Cusmaaniyiintu ahayd goob ama masrax ay ku faafto afkaartiisu ilaa iyo qarnigii 15-aad. Ballaca muhiimaddii ay siiyeen Cusmaaniyiintu al-Qasaali iyo allifaaddiisu waxa ay ka muuqataa xaddiga tirada badan ee ka mid ah shaqooyinkiisii qoraaleed kuna sugan maktabadaha Anaadool, iskaba daa inta ay kutubtiisa u rogeen Af Turki, iyo sidoo kale faallooyinka iyo sharraxaadaha ay ka bixiyeen.<\/span><\/p>\n

Markii ay dhammaadkii qarnigii 19-aad soo if-baxeen dhaqdhaqaaqyadii cusboonaysiintuna, waxa ay in badan oo ka mid ah mufakiriintii Cusmaaniyiintu sida: Ismaaciil Xaqqi Al-Ismiiri (1946-1869), Muxammed Cali Cayni (1865-1945) iyo Muxammed Xamdi Yaasir (1878-1942) ku tiirsadeen fikradihii al-Qasaali, iyaga oo u tix galiyay allifaadihiisu in ay ka mid yihiin ilaha cusboonaysiinta fikirka Cusmaaniga ah. Gaar ahaan kitaabkiisa muhiimadda wayn ee “<\/span>Noolaynta Culuunta Diinta\/<\/span>\u0625\u062d\u064a\u0627\u0621 \u0639\u0644\u0648\u0645 \u0627\u0644\u062f\u064a\u0646\u201d oo ay in badan tilmaameen intii ay juhdiga ugu jireen cusboonaysiinta caqiidada iyo falsafadda Islaamiga ah.\u00a0<\/span><\/p>\n

Kitaabkaas muhiimka ahi waxa uu metelaa bar-kulanka udubka u ah cid walba oo taariikhda fikirka Cusmaaniga ah isu taagta manhajka al-Qasaali ee ku saabsan umuuraha akhlaaqda, suufinimada, caqiidada iyo falsafadda. Taas oo ku xambaartay mid ka mid ah culimada Cusmaaniyiinta ee waawayn oo loo garan ogyahay “<\/span>K\u00e2tip \u00c7elebi<\/span>” in uu yidhaahdo: “<\/span>Haddii ay dhumaan gebi ahaanba kutubta Islaamiga ah, uu se soo hadho kitaabka ixyaa-gu waa uu ku filnaan lahaa<\/span>.”<\/span><\/p>\n

Kitaabkan waxaa la saaray tarjumaado kala duwan oo Cusmaani ah kuwaas oo ay ugu caansatahay midda uu iska leeyahay Sheykh-al-Islam \u200eBustan-Zadeh Mehmed Efendi, ee uu ugu magac daray “<\/span>\u064a\u0646\u0627\u0628\u064a\u0639 \u0627\u0644\u064a\u0642\u064a\u0646 \u0641\u064a \u0625\u062d\u064a\u0627\u0621 \u0639\u0644\u0648\u0645 \u0627\u0644\u062f\u064a\u0646<\/span>” oo ah kitaab uu u hadiyeeyay Suldaan “<\/span>Axmedkii Koobaad\/\u0623\u062d\u0645\u062f \u0627\u0644\u0623\u0648\u0651\u0644<\/span>“. Waxa uuna sheekhu ku caddeeyay kitaabkiisa ahmiyadda tarjumidda kitaabkan oo uu ku sheegay sababo la xidhiidha gudo ballaadhnidiisa, dhammaysnimadiisa iyo ka koobnaanta uu ka koobanyahay culuum faa\u2019iido leh oo aad u tiro badan oo isu tagtay; kitaab kalena uusan lahayn. <\/span><\/p>\n

Qarnigii 16aad, wuxuu isna caalimkii mawsuuciga ahaa ee la odhan jiray “<\/span>\u0637\u0627\u0634\u0643\u064f\u0628\u0631\u0648 \u0632\u0627\u062f\u0647<\/span>” mawsuucadiisa la magac baxday “<\/span>\u0645\u0641\u062a\u0627\u062d \u0627\u0644\u0633\u0639\u0627\u062f\u0629 \u0648\u0645\u0635\u0628\u0627\u062d \u0627\u0644\u0633\u064a\u0627\u062f\u0629<\/span>” ku daray jus dheer oo ku saabsan akhlaaqda oo uga soo dab-qaaday kitaabka “<\/span>Noolaynta culuumta diinta<\/span>“.\u00a0<\/span>Halka qaybo ka mid ah isla mawsuucadaas uu kusoo koobayo cutubyo uu ka soo guuriyay kitaabkaas aan soo sheegnay, waxa uuna sidoo kale adeegsanayaa isla qeexitaannada al-Qasaali mararka qaar isaga oo mararka qaarna wax yar faragelinaya.\u00a0<\/span><\/p>\n

Sidaas oo kale, waxa uu kitaabka ixyaa-gu raad wayn ku yeeshay kitaabka loo yaqaanno “<\/span>\u0627\u0644\u0637\u0631\u064a\u0642\u0629 \u0627\u0644\u0645\u062d\u0645\u062f\u064a\u0629 \u0641\u064a \u0627\u0644\u0633\u064a\u0631\u0629 \u0627\u0644\u0623\u062d\u0645\u062f\u064a\u0629<\/span>” oo ah kitaab mujtamaca Cusmaaniga ah magac balaadhan ku dhex leh, oo uu iska leeyahay “<\/span>\u0645\u062d\u0645\u062f \u0623\u0641\u0646\u062f\u064a \u0627\u0644\u0628\u0631\u0643\u0648\u064a<\/span>“. Iyadoo kitaabkiisani uu yahay mid aad ugu eg soo koobidda kitaabka “<\/span>Noolaynta Culuumta Diinta<\/span>“, gaar ahaan marka la joogo akhlaaqda. Isagoo sidaa si la mid ah wax badan oo ka mid ah eraybixinta kitaabkaas soo qaatay, laakiin farqiga u dhexeeya al-Qasaali iyo Barkawi waxaa weeye mawqifka uu mid walba ka istaagay Suufiyada, dariiqooyinkeeda kala duwan iyo bidcooyinka. Qarnigii 19aad, waxaa uu “<\/span>\u064a\u0648\u0633\u0641 \u0623\u062d\u0645\u062f \u0635\u062f\u0642\u064a<\/span>” (dhi. 1903) oo ahaa awoowga buunigii waynaa ee “<\/span>\u0634\u0631\u064a\u0641 \u0645\u0627\u0631\u062f\u064a\u0646<\/span>” isna uu u tarjumay kitaabkaas idilkii Af-Turki, isaga oo ka dhigay sagaal mujallad. Waxa uuna sannadku markuu ahaa 1869-kii siiyay Suldaan “<\/span>Cabdi Xamiidkii labaad\\ \u0639\u0628\u062f \u0627\u0644\u062d\u0645\u064a\u062f \u0627\u0644\u062b\u0627\u0646\u064a<\/span>“.\u00a0<\/span><\/p>\n

Marka ay timaaddo kutubta kale ee imaam al-Qasaali ahmiyaddana laga siiyay mujtamaca aqoonta ee Cusmaaniyiinta dhexdiisa, waxaa inoo soo baxaya kitaabka loo yaqaan “<\/span>\u0643\u064a\u0645\u064a\u0627\u0621 \u0627\u0644\u0633\u0639\u0627\u062f\u0629<\/span>” oo ah kitaab tarjumaado kala duwan oo Af-Turki ah la saaray, sida mid qarnigii 16aad ah oo uu iska leeyahay “<\/span>\u0633\u0647\u0627\u064a \u062d\u0633\u0627\u0645 \u0627\u0644\u062f\u064a\u0646 \u0628\u0646 \u062d\u0633\u064a\u0646<\/span>” uuna u hadyeeyay suldaan “<\/span>Suleymaan al-Qaanuuni\/\u0633\u0644\u064a\u0645\u0627\u0646 \u0627\u0644\u0642\u0627\u0646\u0648\u0646\u064a<\/span>” iyo mid kale oo uu iska leeyahay tarjumaa “<\/span>\u0646\u0631\u062c\u0628\u0633\u064a \u0632\u0627\u062f\u0647 \u0645\u062d\u0645\u062f \u0627\u0644\u0628\u0648\u0633\u0646\u0648\u064a<\/span>” oo la tarjumay wakhti xileedkii Suldaan “<\/span>Muraadkii Afaraad (\u0645\u0631\u0627\u062f \u0627\u0644\u0631\u0627\u0628\u0639)<\/span>” oo ku beegan qarnigii 17aad ee tirsiga miilaadiga. Sidoo kale kutubtiisa falsafadda ku saabsan marka la joogo, waxaa sharraxaado kala duwan la saaray kitaabka “<\/span>\u062a\u0647\u0627\u0641\u062a \u0627\u0644\u0641\u0644\u0627\u0633\u0641\u0629<\/span>” oo qarnigii 14aad uu saaray “<\/span>\u0639\u0644\u0627\u0621 \u0627\u0644\u062f\u064a\u0646 \u0627\u0644\u0637\u0648\u0633\u064a<\/span>” qarnigii 16aadna ay saareen “<\/span>\u0643\u0645\u0627\u0644 \u0628\u0627\u0634\u0627 \u0632\u0627\u062f\u0647” iyo “\u0627\u0644\u0643\u0627\u0631\u0627\u0628\u0627\u063a\u062c\u064a<\/span>“. Sidaa si la mid ah kitaabkiisa “<\/span>\u0623\u064a\u0647\u0627<\/span> \u0627\u0644\u0648\u0644\u062f<\/span>” ayaa waxaa af naqay taariikhyahan “<\/span>\u0645\u0635\u0637\u0641\u0649<\/span> \u0639\u0627\u0644\u064a<\/span>” (dhi. 1600).<\/span><\/p>\n

Dhaliilayaasha Al-Qasaali<\/h4>\n

Iyada oo uu darajadaas aan soo sheegay Al-Qasaali ka gaadhay mujtamaca cilmiga ee Cusmaaniyiinta, haddana kama uusan nabadgelin dhaliilayaashiisa, waxa uuna la kulmay dhaliilo kaga yimid shakhsiyaad Cusmaaniyiin ah oo la casri ahaa dhammaadkii dawladdii Cusmaaniyiinta iyo billoowgii Jamhuuriyadda. Haddii aan eegno qoraallada iyo kutubta xilligaas la qoray, waxaan arkaynaa in Al-Qasaali iyo afkaartiisu ay ahaayeen mawduuc doodeed u dhexeeyay laba dhinac: Dhinaca koobaad waxa uu u arkayay in Imaam Al-Qasaali uu ahaa mid burburiyay saqaafaddii iyo fikirkii Islaamiga ahaa, sida suxufi la odhan jiray “<\/span>\u062c\u0644\u0627\u0644<\/span> \u0646\u0648\u0631\u064a<\/span>” (dhi. 1938) iyo macallin taariikhda iyo daraasaadka Islaamiga ah ka dhigi jiray jaamacadda Istaanbuul xilligii Cusmaaniyiinta, sidoo kalena ahaa siyaasi caan ah xilligii jamhuuriyadda oo la odhan jiray “<\/span>\u0645\u062d\u0645\u062f<\/span> \u0634\u0645\u0633<\/span> \u0627\u0644\u062f\u064a\u0646<\/span> \u0643\u064f\u0646\u0627\u0644\u0637\u0627\u064a<\/span>“. <\/span><\/p>\n

Waxa uu “\u0643\u064f\u0646\u0627\u0644\u0637\u0627\u064a” ku sheegayaa kitaabkiisa “<\/span>Falsafaddii Koobaad (\u0627\u0644\u0641\u0644\u0633\u0641\u0629 \u0627\u0644\u0623\u0648\u0644\u0649<\/span>)” in dhaqaaqii falsafadda Islaamiga ahayd ee la bilaabatay “\u0627\u0644\u0643\u0646\u062f\u064a” booskeedii ugu sarreeyayna gaadhay xilligii Ibnu Siinaa ay al-Qasaali iyo kitaabkiisa “<\/span>\u062a\u0647\u0627\u0641\u062a<\/span> \u0627\u0644\u0641\u0644\u0627\u0633\u0641\u0629<\/span>” kala kulantay darbado aad u adag.\u00a0 Taasoo sababtay in aragtiyihii ay soo saareen Muctasiladu ay qiimo beelaan wixii intaa ka dambeeyay isla jeerkaana ay al-Qasaali gadaashii soo if-baxaan aragtiyo suufiyeed oo beddel ka noqda.\u00a0<\/span><\/p>\n

Sidoo kale waxa uu “\u0643\u064f\u0646\u0627\u0644\u0637\u0627\u064a” ku cambaareeyay al-Qasaali inuu dhalleeceeyay falsafaddii Ibnu Siinaa iyo Al-Faaraabi, taasna uu ku damiyay shamacii fikirka falsafiga ahaa ee ka dambayn lahaa. sida uu odhanayo “\u0643\u064f\u0646\u0627\u0644\u0637\u0627\u064a” iyo in uu ka soo horjeeday sayniska isaga oo is garab taagay fikirkii diiniga ahaa midkii aan caqli galka ahayn iyo tasawufka. Isla markaasna ahaa hormuudkii beddelay caqiidadii Maaturiidi-ga ahayd ee ka jirtay dugsiyadii Istaanbuul iyo magaalooyinkii ku hareeraysnaa una beddelay midda Ashcariyada illaa dhammaadkii cimriga dawladda.\u00a0<\/span><\/p>\n

Difaacayaasha Al-Qasaali<\/h4>\n

Dhinaca kale, waxaa jira koox mufakiriin ah oo si kasta oo loo naqdiyay iyagu ammaanay Al-Qasaali iyo fikirkiisii sida: siyaasigii iyo mufarkii Cusmaaniga ahaa kana mid ahaa dhaqdhaqaaqii “<\/span>\u0627\u0644\u0639\u062b\u0645\u0627\u0646\u064a\u0648\u0646<\/span> \u0627\u0644\u0634\u0628\u0627\u0628<\/span>” ee la odhan jiray “<\/span>Cali Suavi<\/span>” (dhi. 1878), kaas oo maqaallo dhawr ah oo uu ku difaacayo Al-Qasaali iyo fikirradiisii oo uu ugu magac daray “<\/span>\u0627\u0644\u0631\u062f \u0639\u0644\u0649 \u0645\u0646 \u0631\u062f \u0639\u0644\u0649 \u0627\u0644\u063a\u0632\u0627\u0644\u064a<\/span>” ku qoray jaraa’id la odhan jiray “<\/span>\u0645\u062c\u0644\u0629 \u0627\u0644\u0639\u0644\u0648\u0645<\/span>“; isaga oo caddaynaya darajada ay allifaadaha imaamku ku leeyihiin luuqadaha reer Yurub iyo dadaalka la galinayo sidii loogu tarjumi lahaa luuqadahaas. Waxa uu sidoo kale ku dooddayaa in dhaliilaha loo haysto ay yihiin kuwo ka dhashay fahanxumada Istishraaqiyiintu (Orientalist) ay khalad fahmeen kitaabka “<\/span>\u062a\u0647\u0627\u0641\u062a<\/span> \u0627\u0644\u0641\u0644\u0627\u0633\u0641\u0629<\/span>” iyo la safnaan ay la safteen “<\/span>Ibnu<\/span> Rushdi<\/span>“.\u00a0<\/span><\/p>\n

Waxa uu sidoo kale caddeeyay Cali sababtii keentay in Al-Qasaali diido aragtiyihii faylasuufyadii Muslimiinta ee ku aaddanayd Metaphysics-ka iyo in uu isla markaa aqbalay aragtiyihii falsafadeed ee maangalka ahaa daliilkana lahaa, sidaa darteedna dhalleecayntiisa iyo isu-dhiibid la’aantiisa aragtiyihii dhinaca Metaphysics-ka ee ay soo bandhigeen faylasuufyadii Muslimiinta ahaa in aysan ka dhignayn in uu sababay dib u dhicii dhaqdhaqaaqii Falsafadda. Waxa kale uu dhigay in Ibnu Rushdi uu ahaa Faylasuuf dhanka reer galbeedka uga dhawaa dunida Islaamka.<\/span><\/p>\n

Caalimkii la odhan jiray “<\/span>\u0623\u062d\u0645\u062f \u062d\u0645\u062f\u064a \u0627\u0644\u0627\u0643\u0633\u0643\u0644\u064a<\/span>” (dhi. 1951) waxa uu isna si khaas ah u difaacay manhajkii Al-Qasaali ee Tasawufka, waxa uuna sameeyay maqaallo taxane ah oo uu ku daabacay wargays la odhan jiray “<\/span>\u0627\u0644\u0645\u062d\u0641\u0644<\/span>“, kuwaas oo uu ku soo bandhigayo darajada tasawufka iyo xidhiidhka uu la leeyahay ruuxda. Waxa uuna caddeeyay farqiga u dhexeeya dariiqooyinka tasawufka iyo kuwa culimada “<\/span>Cilmul Kalaamka<\/span>” marka la joogo qaddiyadda ruuxda iyo sugitaankeeda. Sidoo kale wuxuu sheegay in Al-Qasaali uu aragtidiisa soo bandhigay iyadoo uu ku dhisayo aayado Quraan ah.\u00a0<\/span><\/p>\n

Shaksiyaadka difaacay Al-Qasaali waxaa isna ka mid ah Muxammed Cali Cayni (dhi. 1945) oo macallin ka ahaa jaamacadda Istaanbuul, isagoo Af-Turki u tarjumay daraasaad uu al-Qasaali ka sameeyay Mustashriq “<\/span>\u0643\u0627\u0631\u0627 \u062f\u0648 <\/span>\u0641\u0648” oo lagu daabacay Baariis sannadkii 1902, waxa uuna isku dayay in uu caddeeyo in al-Qasaali uusan diidin nidaamka falsafadda gebi ahaantiisaba ee laakiin uu iska lahaa aragtiyo khuseeya dhinacyo uu gaar u sheegay. <\/span><\/p>\n

Sidaas si la mid ah, difaacayaasha Al-Qasaali waxaa ka mid ahaa Sheekhii Islaamka ee dawladda Cusmaaniyiinta iyo mufakirkii samawadaha ahaa ee “<\/span>\u0645\u0648\u0633\u0649 \u0627\u0644\u0643\u0627\u0638\u0645<\/span>” (dhi. 1920), kaas oo maqaallo dhawr ah oo uu markii dambe buug u beddelay ku soo qaatay qaybo ka mid ah kitaabka “<\/span>\u062a\u0647\u0627\u0641\u062a \u0627\u0644\u0641\u0644\u0627\u0633\u0641\u0629<\/span>“, isagoo ku kala dhigdhigay aragtiyaha Al-Qasaali iyo Ibnu Rushdi, kuna caddeeyay in si u fiirsasho leh la isugu keeni karo fikradahooda, gaar ahaan dhinacyada ku saabsan jiritaanka Ilaahay iyo in farqiga wayn ee u dhexeeyaa labadooda uu ka jiro dhinaca jiraalka guud (<\/span>Ontology<\/span>).\u00a0<\/span><\/p>\n

 <\/p>\n

___________<\/p>\n

Fiiro gaar ah:<\/h5>\n

Maqaalkan waxa laga soo turjumay qoraal uu qorey Kariim Cabdul Majiid, oo ah cilmi-baadhe ku takhasuusay taariikhda Cusmaaniyiinta, kuna nool waddanka Turkiga. Maqaalkan oo asal ah, Af-Carabigiisa waxa aad ka helaysaa lifaaqan<\/a>.<\/span><\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Taariikhda fikirka Cusmaaniga ahi waxa ay ku saamoowday culimo badan oo uu kuwooda ugu cadcad ka mid ahaa Imaam Abuu Xaamid al-Qasaali. Iyada oo ay bay’adda cilmiga iyo fikirka Cusmaaniyiintu ahayd goob ama masrax ay ku faafto afkaartiisu ilaa iyo qarnigii 15-aad. Ballaca muhiimaddii ay siiyeen Cusmaaniyiintu al-Qasaali iyo allifaaddiisu waxa ay ka muuqataa xaddiga […]<\/p>\n","protected":false},"author":17,"featured_media":521,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[7,10],"tags":[],"class_list":["post-504","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-aragti","category-dhaqan"],"_links":{"self":[{"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/posts\/504","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/users\/17"}],"replies":[{"embeddable":true,"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/comments?post=504"}],"version-history":[{"count":9,"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/posts\/504\/revisions"}],"predecessor-version":[{"id":524,"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/posts\/504\/revisions\/524"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/media\/521"}],"wp:attachment":[{"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/media?parent=504"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/categories?post=504"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/indheergarad.com\/index.php\/wp-json\/wp\/v2\/tags?post=504"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}