Tunanin cewa wani abu ba wanda aka kirkira da komai, cewa ya fito daga komai, ya sha bamban da ra'ayin da yake ƙirƙira kansa. Don haka abin mamaki ne a sami wasu masana kimiyya suna magana game da su kamar dai abu ɗaya ne. Ba wai kawai Davies ne kawai ya rikita waɗannan abubuwan biyu ba kamar yadda muke gani a cikin abin da ya kawo sunayensu kawai, amma wasu ma. Taylor ya gaya mana cewa wayoyin lantarki zasu iya kirkirar kansu ba tare da komai ba ta halin da Baron Munchausen ya ceci kansa daga rami a cikin ɓoye ta hanyar ɗaga kansa daga takalmin sa.

Kamar dai waɗannan ɓoyayyen barbashi na musamman suna iya tayar da kansu ta hanyar bootstraps (wanda a cikin yanayin su ne abubuwan da ke tsakanin su) don ƙirƙirar kansu daga komai kamar yadda Baron Munchausen ya ceci kansa ba tare da hanyar da ake gani ba ta tallafi ... Wannan bootstrapping yana da An gabatar da shi azaman matsayin abin girmamawa na kimiyya don ƙirƙirar Universwararren masani na duniya daga komai. (Taylor, 46)

Shin almara ce ta kimiyya ko kimiyya ce ake gaya mana anan? Taylor ya sani kuma ya ce tarihin Munchausen labari ne kawai; abin da ya yi iƙirarin aikatawa hakika wani abu ne wanda ba shi yiwuwa a zahiri. Duk da wannan, Taylor yana son bayyanawa ta ra'ayinsa wani abin da ba kawai ba ne kawai, amma yana da matuƙar mahimmanci, don haka ya ƙare da faɗi abin da ya fi wayo fiye da tatsuniyoyin Munchausen na ceton kansa ta hanyar ɗaukar mayafin. Aƙalla Munchausen yana magana ne akan abubuwan da suka riga suka wanzu. Amma abubuwan musamman na Taylor suna aiki tun ma kafin a halicce su! Suna "jawo da kansu ta hanyar sawun ... don ƙirƙirar kansu daga komai."!

Godarya arna Theayan

madadin na uku don danganta halittar abubuwa ga Allah na gaskiya shine, sanya su ga allolin ƙarya. Don haka da yawa daga waɗanda basu yarda ba suna ƙoƙari su danganta ƙirƙirar abubuwa na wani lokaci ga wasu abubuwa waɗanda su kansu na ɗan lokaci ne (kamar yadda muka fada a baya). Davies ya ce:

Tunanin tsarin tsari na jiki wanda ya ƙunshi bayanin kansa na iya zama kamar abin birgewa ne ga ɗan adam amma ra'ayi ne wanda ke da fifiko a kimiyyar lissafi. Duk da cewa mutum na iya yarda, (yin watsi da ƙididdigar ƙididdiga) kowane ɗayan lamari yana da iyaka, kuma ya dogara da bayanin sa akan wasu al'amuran, bai buƙaci ya bi wannan jadawalin ba yana ci gaba har abada, ko kuma ya ƙare da Allah. Zai yiwu a rufe shi cikin madauki. Misali, abubuwan da suka faru guda hudu, ko abubuwa, ko tsarin, E1, E2, E3, E4, na iya samun dogara da juna: (Davies, 47)

Amma wannan bayyanannun misali ne na wani mummunan da'irar. Anyauki kowane ɗayan waɗannan abubuwan da suka faru ko abubuwan abubuwa ko tsarin. Bari ya zama E1, kuma tambaya yadda abin ya kasance. Amsar ita ce: ta hanyar E4 ne, wanda ya gabace shi; amma menene dalilin E4? E3 ne; kuma dalilin E3 shine E2, kuma na E2 shine E1. Don haka sanadin E4 shine E1 saboda shine sanadin abubuwan sa. Saboda haka E4 shine sanadin E1 kuma E1 shine sanadin E4 wanda ke nufin kowane ɗayansu yana gab da ɗayan. Shin hakan yana da wata ma'ana? Idan waɗannan abubuwan da suka faru, da dai sauransu sun kasance ainihin halittu, to, ba zai yiwu ya haifar da su ta hanyar Davies ya ɗauka hakan ba. Babban dalilinsu dole ne ya zama a waje da wannan mummunan da'irar.

Kuma masanin falsafar Passmore yana ba mu shawara ga:

Kwatanta masu zuwa:

(1) kowane taron yana da dalili;

(2) sanin cewa abin da ya faru ya zama dole mutum ya san yadda abin ya faru.

Na farko a sauƙaƙe yana gaya mana cewa idan muna sha'awar abin da ya faru, koyaushe za a sami irin wannan dalilin domin mu gano shi. Amma yana barinmu kyauta don farawa da tsayawa a kowane lokaci da muka zaɓa cikin binciken dalilai; za mu iya, idan muna son hakan, ci gaba da neman abin da ke haifar da hakan da sauransu a cikin infinitum, amma ba ma buƙatar yin hakan; Idan mun sami dalilin, mun sami matsala, ko yaya abin zai zama. Maganar ta biyu, kodayake, ba zata taɓa bamu ikon tabbatar mana cewa mun san wani lamari ya faru ba ... Don idan ba za mu iya san cewa abin ya faru ba sai mun san abin da ya faru, ba daidai ba ne za mu iya sanin cewa sanadin abin da ya faru shine ya faru sai dai idan bamu san dalilin sa ba, da sauransu. A takaice, idan ka’idar zata cika alkawarin sa, jerin dole su tsaya a wani wuri,kuma duk da haka ka'idar ta kasance cewa jerin ba za su iya tsayawa ko ina ba - sai dai idan, wannan shine, ana da'awar neman gata don wani yanayi, misali halittar duniya. (Makiyaya, 29)

Idan kayi tunani game da shi, babu wani bambanci na gaske tsakanin waɗannan jerin biyun kamar yadda Ibn Taymiyyah ya yi bayani a fili tuntuni (Ibn Taymiyyah, 436-83). Mutum na iya sanya jerin farko kamar haka: don wani lamari ya faru, dalilin sa ya faru. Yanzu idan sanadin ne ya jawo kansa ba, to abin ba zai faru ba sai dai abin da ya faru ba shi faruwa ba, da dai sauransu, ad infinitum. Saboda haka ba za mu da jerin abubuwan da suka faru a zahiri, amma jerin abubuwan da ba su faru ba. Kuma saboda mun san cewa akwai abubuwan da suka faru, mun yanke cewa ainihin babban dalilin da ya sa ba zai zama wani abu na ɗan lokaci ko jerin abubuwa na yau da kullun ba iyakantattu ko mara iyaka. Babban abin da ya haddasa dole ne ya kasance ya kasance yanayin da ya bambanta da na abubuwa na yau da kullun; dole ne ya kasance na har abada. Me ya sa zan ce 'matuƙar'? Domin, kamar yadda na fada a baya, za a iya kallon al'amuran a matsayin ainihin abubuwan dake faruwa na wasu al'amuran,duk lokacin da muka yarda da su ba su cika kuma abin dogaro ne sanadin su, kuma kamar wannan ba dalilan da ke bayyana bayyanar kasancewar wani abu a wata ma'ana ta gaba, wanda yake cewa ba za su iya maye gurbin Allah ba.

Menene mahimmancin wannan magana game da sarƙoƙi bayan duk? Da a ce akwai wasu dalilai a gareshi kafin zuwan Babban Bangaran, amma yakamata a bayyana wa Davies musamman cewa babu wani wuri a kansa a duniyar-mutumin da ya yarda cewa sararin samaniya yana da cikakken farawa.

Hujjar cewa kowane abu da ke kewaye da mu na wani lokaci ne wanda ba zai yiwu ba kuma a halicce shi in banda Mahalicci madawwami wanda ya kasance sananne ga mutane tun farkon wayewar su, kuma har yanzu imani ne na ɗumbin mutane a duk faɗin duniya. [1] Saboda haka, kuskure ne a samo daga wannan takarda cewa ta danganta kasancewar Allah bisa gaskiyar koyarwar Big Bang. Wannan tabbas ba imani na bane; ba kuma manufar wannan takarda ba. Babban abinda aka sa a takarda shine cewa idan wanda bai yarda da Allah ya yarda da ka'idar babban bangaran ba, to ba zai iya gujewa yarda cewa Allah ne ya halitta ba. Wannan, a zahiri, shine abinda wasu masana kimiyya suka yarda da shi, da kuma abinda wasu ke ɗanɗana hankali.

Babu wata hujja da zata zaci cewa kwayoyin halitta da makamashi sun wanzu kuma kuma kwatsam aka aiwatar da shi. Don menene zai bambanta wannan lokacin daga duk sauran lokutan har abada? ... Abu ne mafi sauqi ga yin aika-aika abubuwan halitta, Allahntaka zai fitar da yanayi daga komai. (Jastro, 122)

Dangane da farkon abin da ya shafi duniya a cikin yanayin fadada, wannan an bar wa mai karatu don sakawa, amma hoton mu bai cika ba tare da Shi ba. (Jasrow, 122)

Wannan yana nufin cewa asalin duniya zai kasance an zaɓa a hankali sosai dai dai idan babban ƙirar babban yanayin yana daidai lokacin da ya dawo farkon lokaci. Zai zama da wahala sosai a bayyana dalilin da yasa yakamata a fara sararin samaniya ta wannan hanyar in banda aikin Allah wanda yayi nufin halittar mutane kamar mu. (Hawan Hawan, 127)

Nassoshi

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