Falsafatuna

***Falsafatuna*** littafi ne na Muhammad Baqir al-Sadr, wanda aka buga a 1959, wanda aka fassara shi zuwa Turanci a matsayin ***Falsafarmu*** . Yana da sukar falsafar Turai,  musamman na jari-hujja da zamantakewa,  daga ra'ayi na Islama. An yi niyya ne ga matasa masu zaman kansu a Iraki,  kuma an rubuta shi ne don mayar da martani ga ci gaban ra'ayoyin kwaminisanci. 

## Bayani
Gabatarwar littafin tana magana ne game da manyan makarantun zamantakewa guda huɗu - jari-hujja, kwaminisanci da kwaminisan kai, da Islama. A cewar Sadr, tsarin jari-hujja "ba shi da falsafar da kowane tsarin zamantakewa dole ne ya huta... tsarin jari-hohi ne, duk da cewa ba ya dogara da falsafar jari-huadda a bayyane. " (10) jari-huxa yana haifar da manyan masu samarwa waɗanda ke buƙatar manyan kasuwanni da sabbin ƙasashe don sayar da samfuran su. Mutumin yana jin alhakin kansa kawai kuma yana jin kamar "yana cikin gwagwarmaya ta yau da kullun, ba shi da makamai ban da ikonsa na kansa, kuma ba shi da manufa maimakon abubuwan da yake so. " (14) Sadr sa'an nan yayi ƙoƙari ya bayyana falsafar da kuskuren makarantar tunanin Marx" id="mwHw" rel="mw:WikiLink" title="Marxism">Marxist. Ya ji cewa Marx ya kusanci al'umma ta hanyar hangen nesa kuma ya nemi warware matsalar rarraba dukiya ta hanyar sake gina al'umma a kan layin gurguzu. Sadr ya ce ya kirkiro al'umma inda babu wani dalili ga mutum ya yi aiki tuƙuru fiye da yadda ake buƙata kuma "tattalin arzikin kwaminisanci ya yi karo da ainihin yanayin ɗan adam".  (16) Sadr ya bayyana yadda Musulunci ke sulhunta burin mutum da bukatun zamantakewa ta hanyar kirkirar ɗabi'a da ɗabi'a'u. Mutane suna riƙe da waɗannan dabi'u a zuciya kuma ana "sa ran kimanta duk matakan da suke ɗauka....[bisa ga] gamsuwa da Allah". (27)

Sashe na farko na littafin ya yi bayani dalla-dalla game da Theory of Knowledge (Epistemology). Babi na farko ya bayyana tushen ilimin ɗan adam. Sadr ya bayyana koyarwar Platonic na tunawa, ka'idar Rationalism, ka'idodin Empiricism, kuma a ƙarshe Ka'idar Kashewa ta Musulunci. Sadr ya karyata koyarwar Plato bisa ga cewa alaƙar da ke tsakanin rai da jiki ba ta dace ba. Ya goyi bayan Rationalism kuma ya ce "ra'ayoyin halitta sun wanzu a cikin rai mai yuwuwa, kuma suna samun ingancin kasancewa na ainihi ta hanyar ci gaba da haɗin hankali na rai. " (43) Sadr ya bayyana cewa Empiricism ba ya ba da bayani mai ma'ana ga haddasawa kuma masana falsafa kamar George Berkeley da David Hume ba su iya samar da isasshen bayani ga haddasawa kawai bisa tushen fahimta ba.

Sadr ya bayyana matsayin makarantar falsafar Positivist kuma ya lakafta shi a matsayin fadada makarantar Empirical wanda ke karyata shawarwarin falsafa da ke kiransu "marasa ma'ana" saboda ba su da alaƙa da kwarewar fahimta kuma suna da alaƙa le abin da ya wuce yanayi (68). Ya bayyana cewa a cikin wannan ƙoƙari masu positives sun saba wa kansu ta hanyar aro ra'ayi na metaphysical don lalata ra'ayin metaphysics.  (69) Sadr ya yarda zuwa ƙarshen babi cewa "[rationalist] falsafar tana taimakawa hanyar kwarewa a kimiyya ta hanyar ka'idoji da dokoki masu ma'ana waɗanda masanin kimiyya ke amfani da su don manufar motsawa daga gogewa kai tsaye zuwa dokar kimiyya gaba ɗaya". (71)

## Manazarta