Littafin da ya janyo mahawara tsakanin Musulunci ko raba addini da siyasa

Shin ya kamata ƙasa ta zama a tsarin dimokraɗiyya? ko tsarin addini daban gwamnati daban? ko kuma tsarin addini?

Wannan wata tambaya ce da ta daɗe tana janyo ce-ce-kuce tsakanin masana ilimi da waɗanda ke da sha'awar siyasar ƙasashen Larabawa, inda dukkan ɓangarori kan gabatar da hujjojinsu waɗanda ba lallai su shawo kan junansu ba.

A watan Afrilun 1925, Sheikh Al-Azhari Ali Abd al-Razek ya wallafa wani littafi a Masar mai suna '' Islam and the Origins of Government" wato '' Musulunci da tushen Gwamnati'' wanda ya nemi ya tallata batun gwamnatin dimokraɗiyya, inda ya ce Musulunci a matsayin addini bai tsayar da mafificin tsarin gwamnatin siyasa ba, kuma ya jaddada cewa tsarin halifanci da ya dabaibaye makomar Musulmai na ɗaruruwan shekaru ba ya cikin tushen addinin musulunci.

Littafin ya tayar da kura tsakanin masana ilimi a Masar da sauran ƙasashen duniya, kuma ya kai ga korar marubucin littafin daga jami'ar Al-Azhar kuma ya sa aka yi ta zarge-zargen da ya kai ga wasu na iƙirarin cewa ba Ali Abdel Razek ne marubucin littafin na ainihi ba.

Wane ne Ali Abdel Razek? Waɗanne batutuwa ya kawo? Ƙarƙashin wane yanayi ya wallafa littafinsa?

Kawo ƙarshen mulkin gado

An wallafa littafin ne a 1925, shekara ɗaya bayan majalisar Turkiyya ta yi watsi da tsarin mulkin halifanci.

A wannan lokacin, da dama daga ƙasashen da musulmai ke da rinjaye sun fuskanci mulkin turawan mallaka bayan wasu ƙarnuka kuma suka zama ƙarƙashin daular Usmaniyya da aka fi sani da Ottoman Empire.

Manyan masu faɗa aji a waɗannan ƙasashe na ta burin kafa gwamnatin zamani bisa tsarin dimokraɗiyya da rarraba gwamnati, da zaɓe, mai yiwuwa saboda tasirin siyasar ƙasashen yamma.

Juyin-juya hali na shekarar 1919 domin neman ƴanci daga mulkin mallakar ya kai ga ƙwarya-ƙwaryar ƴancin kai, da sabon tsarin mulki, da zaɓen ƴan majalisa da ya kai ga shugaban jam'iyyar Wafd, Saad Zaghloul a matsayin shugaban zaɓaɓɓen gwamnati na farko a tarihin ƙasar a 1924.

Sai dai gwamnatin batayi ƙarko ba, inda ta rushe ƙasa da shekara guda bayan kafa ta, da ya kai ga kafa gwamnatin haɗaka ta jamiyyu da makusantan Sarki sai dai bai yi suna ba kamar jam'iyyar Wafd, ciki har da jam'iyyar masu ra'ayin sassauci wanda daga bisani za ta taka muhimmiyar rawa a taƙaddamar da akayi kan littafin.

Haka zalika an soma kiraye-kirayen dawowa tsarin mulkin Halifanci, inda kuma aka miƙa sunan Sarki Fouad a cikin waɗanda za su yi mulki.

A cikin wannan hali ne littafin ''Musulunci da tushen gwamnati'' ya fito, wanda ya juya marubuncinsa daga alkalin kotun musulunci a birnin Mansoura zuwa mutumin da ake zazzafar muhawara kansa da aka yi ta yi shekaru da dama bayan mutuwarsa.

Jam'iyyar masu ra'ayin sassauci

An haifi Ali Abdel Razek cikin iyalin manyan manoma a Minya da ke Masar a 1887, ya yi karatu a Azhar, daga nan ya tafi Ingila domin karatu a Jami'ar Oxford, kafin ya sake dawowa Masar inda ya shiga fannin shari'ar musulunci.

Abdel al-Razek na da alaƙa da jam'iyyar masu ra'ayin sassauci, wata jami'yya da ta haɗa masu manyan muƙamai da daular Usmaniyya da masu arziƙi, kuma tana da alaƙa da ɓangaren sarki a adawarsa da jami'yyar Wafd da ta yi ƙaurin suna.

Abin sha'awa shi ne a lokacin jami'yyar na da goyon bayan manyan mutane a Masar baya ga Ali Abdel Razek, kamar Taha Hussein wanda shi ma ya sha caccaka saboda wani littafinsa na 1926, sai Mansour Fahmy, da Muhammad Hussein Heilak, da Mustafa Abdel Razek, ɗan'uwan Ali Abdel Razek.

Amma mene ne littafin ya ƙunsa da ya janyo ce-ce-kuce?

Littafin

A cikin littafinsa, Abdel Razak ya soma da bayanin cewa bincikensa a fannin shari'ar musulunci ne ya kai shi ga rubuta littafin.

Abin da littafin ya kunsa shi ne Annabi Muhammad (SAW) manzon ne wanda ya koyar da addini tsantsa, kuma manzancinsa babu batun sarauta ko gwamnati.''

Abdel Razek ya kuma ce babu wasu littatafan addini da suka goyi bayan tilasta yin mulkin halifanci.

Ya kuma bayyana cewa tarwatsewar Musulmai zuwa masarautu da ƙasashe a lokacin da mulkin halifanci ya yi rauni bai kai ga rasa addini ba ko kuma ya hana masu imani ci gaba da addininsu.

Taƙaddamar

Batutuwan da ke cikin littafin sun saɓa wa tunani a lokacin inda ya janyo ce-ce-kuce da suka, musamman a lokacin da aka rushe halifanci.

Sanannen marubucin musulunci Muhammad Rashid Rida ya yi mummunar suka kan littafin da marubucinsa a mujallar Al-Manar, inda ya bayyana littafin a matsayin wanda ya saɓa wa tunani wanda kuma ya fito a lokacin da ake ƙoƙarin shirya taron musulunci domin farfaɗo da matsayin halifanci.

Wasu rubuce-rubucen da ke ƙin goyon bayan Ali Abedl Razek na cike da zargi kan ko dai '' jahilci kan gaskiyar musulunci,'' ko ''labaran ƙarya da nufin yaudara'' ko kuma ''kwaikwayar ƙasashen yamma.''

A gefe guda kuma, jaridun Masar sun wallafa labarai da ke goyon bayan Abdel Razek da mahangarsa, ciki har da Muhammad Hussein Heikal da Salama Moussa.

Abbas al-Akkad, wanda a lokacin yake goyon bayan jam'iyyar Wafd, shi ma ya goyi bayan ƴancin marubucin na faɗin ra'ayinsa, ko dai-dai ne ko ba dai-dai ba ne.

Tuhume-tuhume

Taƙaddama kan littafin ba ta tsaya ga jaridu da mujallu ba, sai da ya kai ga jam'iar Al-Azhar. Majalisar manyan malaman Al-Azhar ta taru a watan Yulin 1925 inda suka tuhumi Abdel Razek da laifuka bakwai, ciki har da maganar cewa Musulunci a zuci yake, da kuma batun da yayi cewar gwamnatin Abu Bakr da wanda ya gaje shi ba na addini ba ne.

Ali Abdel Razek ya bayyana a gaban majalisar a watan Agusta, inda suka amince da cire shi daga cikin ƙungiyar malamai, tare da share sunansa daga jam'iar, da kuma hana shi riƙe wani muƙami na addini ko wanda ba na addini ba, wanda kuma ya kai har ga shawarar sallamar shi daga aikinsa a matsayin alkali a kotun shari'ar musulunci.

Tambayoyi masu kama da juna

Shekaru da dama bayan nan, Ali Abdel Razek ya yi ɓatan dabo na tsawon lokaci kafin Al-Azhar su ɗau matakin dawo da shi cikin ƙungiyar malamai a lokacin mulkin ɗan uwansa Mustafa Abdel Razek wanda shi ne shugaban Jam'iar.

Daga nan aka ba shi muƙamin ministan Awqaf a cikin ɗaya daga cikin gwamnatocin marasa rinjaye a ƙarshen shekarun 1940.

Cikin ƙanƙanin lokaci ƙoƙarin farfaɗo da tsarin halifanci ya rushe.

Rikicin da aka samu a 1937 a lokacin da ake shirye-shiryen nadin Sarki Farouk, ɗan sarki Fouad, shi ne dalilin samun wannan sauyi.

Mustafa al-Nahhas, Firaministan da aka zaɓa kuma magajin Saad Zaghloul a matsayin shugaban jamiyyar Wafd, ya yi watsi da shirin da wasu makusantan sarkin suka gabatar na bai wa naɗin sarautar wata alƙibila ta addini.

Sai dai shekara uku bayan wallafa littafin 'Musulunci da tsuhen gwamnati', Hassan al-Banna ya kafa ƙungiyar ƴan uwa musulmi, wadda ke fafutukar kalubalantar tsarin yammaci da kuma komawa tushen al'ummar musulmi domin a iya 'farfaɗo da tsarin ƙalifanci da aka rasa''.

Daga bisani littafin ya haifar da zazzafar muhawara tsakanin masu goyon bayan raba addini da gwamnati da kuma masu goyon bayan gwamnati bisa tsarin addini, kuma an sake wallafa shi fiye da sau ɗaya.

Ya kamata a yi la'akari da cewa ba a ambaci kalmar ' raba addini da gwamnati' a littafin ba saboda Ali Abdel Razek ya goyi bayan gwamnatin dimokraɗiyya a kan waɗanda ke buƙatar a koma tsarin Kalifanci.

Kusan ƙarni ɗaya bayan wallafa littafin, tambayar da Ali Abdel Razek da magoya bayansa da masu sukar sa suka yi na ci gaba da tasowa a muhawarar da ake yi a zamani a ƙasashen Larabawa, : Shin addini shi ne yake nuna yadda ƙasa take? Abu ne mai yiwuwa a haɗa gwamnatin musulunci da ta dimokraɗiyya? Shin muhawarar da ake yi game da halifanci an kamalla ta ne ko batun ya sake yin kome ne ta wata fuskar daban?