Saadia Gaon

Saadia Gaon
Rayuwa
Haihuwa	Faiyum, ga Yuli, 882
ƙasa	Daular Abbasiyyah
Mutuwa	Sura (en) , 16 Mayu 942
Makwanci	Safed old cemetery (en)
Karatu
Harsuna	Larabci Yahudanci da Larabci Ibrananci
Malamai	Eli ben Yehudah ha-Nazir (en)
Sana'a
Sana'a	Rabbi, mai aikin fassara, maiwaƙe, mai falsafa, Bible translator (en) , philologist (en) , Posek (en) , Geonim (en) da scholar (en)
Muhimman ayyuka	Tafsir (en) Littafin Bangaskiya da Ra'ayoyi Siddur of Saadia Gaon (en) Q122678273
Imani
Addini	Yahudanci

Sa'adia ben Yosef Gaon ko Said bin Yusuf al-Fayyumi (892-942) fitaccen malami ne, gaon, malamin falsafar yahudawa, kuma mai tafsiri wanda yake aiki a khalifancin Abbasiyawa .

Saadia ita ce mutum na farko mai muhimmanci a cikin malaman addinin Yahudanci da ya rubuta sosai a cikin Yahudanci da Larabci . [1] An san shi da ayyukansa kan harsunan Ibrananci, Halakha, da falsafar Yahudawa, ɗalibi ne na makarantar falsafa da aka sani da " Kalam na Yahudawa ". [2] A cikin wannan matsayin, aikinsa na falsafa mai suna Littafin Imani da Ra'ayoyi ya wakilci yunƙurin farko na haɗa tauhidin Yahudawa da sassan falsafar Girka ta dā . Saadia kuma ta kasance mai himma wajen adawa da Yahudancin Karaite don kare Yahudancin Rabbinic .

Tarihin Rayuwa

Rayuwar farko

An haifi Saadia a Dilāẓ a Faiyum a tsakiyar Masar a shekara ta 892. Ya yi ƙaura zuwa tsohuwar Isra'ila (a lardin Abbasid na Bilad Al-Sham ) a shekara ta 915 yana da shekaru 23, inda ya yi karatu a Tiberias a ƙarƙashin wani malami mai suna Abu Kathir Yaḥya al-Katib (wanda aka sani da Eli ben Yehudah ha-Nazir a Ibrananci), wani malamin addini na Yahudawa wanda ibn Ḥazm ya ambata. A shekara ta 926, Saadia ta zauna har abada a yankin Mesopotamiya na Ƙasa, wanda Yahudawa suka sani da " Babylonia ", inda ya zama memba na Kwalejin Sura .

Saadia, a cikin littafin Sefer ha-Galui, ya jaddada zuriyarsa ta Yahudawa, yana mai da'awar cewa shi ɗan gidan Shelah ne, ɗan Yahuza, kuma yana cikin kakanninsa Hanina ben Dosa, sanannen mai son zaman lafiya na ƙarni na farko. Saadia ta bayyana wannan iƙirarin ta hanyar kiran ɗansa Dosa ; wannan ɗan daga baya ya yi aiki a matsayin gaon na Kwalejin Sura daga 1012-1018. Game da Yusufu, mahaifin Saadia, an kiyaye wata magana ta ɗan Falasɗinawa Aaron ben Meïr yana cewa an tilasta masa barin Masar kuma ya mutu a Jaffa, wataƙila a lokacin da Saadia ta daɗe tana zama a Ƙasa Mai Tsarki .

Kalmar nisba al-Fayyumi da aka saba amfani da ita tana nufin wurin da Saadia ta fito, wato Fayyum, wanda yake a tsakiyar Masar ; a Ibrananci, sau da yawa ana ba shi Pitomi, wanda aka samo daga asalin Fayum na zamani tare da Pithom na Littafi Mai Tsarki, wani asali da aka samu a cikin ayyukan Saadia.

Lokacin da yake da shekaru 20, Saadia ya fara rubuta babban aikinsa na farko, ƙamus na Ibrananci mai suna Agron . Yana da shekaru 23, ya rubuta suka ga mabiyan Anan ben David, musamman Solomon ben Yeruham, don haka ya fara aikin da zai zama muhimmi a adawa da Yahudancin Karaite don kare Yahudancin Rabbinic . A wannan shekarar, ya bar Masar ya koma Falasdinu .

A shekara ta 921, Saadia ta yi nasara a kan Gaon Aaron ben Meïr bisa gabatar da sabon zagaye na karatun Attaura na shekara uku wanda ya kuma canza ranakun Idin Ƙetarewa da Rosh Hashanah . Daga baya, ɗaya daga cikin manyan masu jayayya a Saadia shine Karaite mai suna Abu al-Surri ben Zuṭa, wanda Ibrahim ibn Ezra ya ambata, a cikin sharhinsa kan Fitowa 21:24 da Leviticus 23:15 ).

A shekara ta 928, yana da shekaru talatin da shida (nau'in: arba'in da shida), David ben Zakkai, Exilarch ko shugaban Yahudawan Babila, ya roƙi Saadia da ta karɓi muƙamin girmamawa na Gaon, inda aka naɗa shi a wannan shekarar a Kwalejin Gaon of Sura a Mata Mehasya, matsayin da ya riƙe na tsawon shekaru 14 har zuwa rasuwarsa.

Bayan shekaru biyu kacal na koyarwa, Saadia ta janye kanta daga koyarwa saboda takaddamar da ta kaure tsakaninsa da Exilarch. A lokacin rashin Saadia, Joseph ben Jacob, jikan Natronai ben Hilai, ya mamaye mukaminsa. Daga ƙarshe, Saadia ta yi sulhu da Exilarch kuma ta koma ta yi aiki a matsayinsa na baya, duk da cewa Joseph ben Jacob shi ma ya ci gaba da aiki a matsayinsa na Gaon.

Takaddama da Ben Meir

A shekara ta 922, shekaru shida kafin a naɗa Saadia Gaon na Babila, an samu takaddama game da kalandar Ibrananci, wadda ta yi barazana ga dukkan al'ummar Yahudawa. Tun daga Hillel na Biyu (kusan shekara ta 359 CE), kalandar ta dogara ne akan jerin dokoki (wanda aka bayyana dalla-dalla a cikin Dokar Maimonides ) maimakon lura da matakan wata . Ɗaya daga cikin waɗannan ƙa'idodi ya buƙaci a ɗage ranar Rosh Hashanah idan aka ƙididdige haɗin wata da tsakar rana ko kuma daga baya. Rabbi Aaron ben Meïr, shugaban Falasɗinawa Gaonate (wanda a lokacin yake a Ramla ), ya yi iƙirarin wata al'ada wadda ta kai ga ƙarshen lokacin shine 642/1080 na awa ɗaya (kimanin mintuna 35) bayan tsakar rana. A wannan shekarar, wannan sauyi zai haifar da rabuwar kai ta kwanaki biyu da manyan al'ummomin Yahudawa a Babila: a cewar Ben Meir, ranar farko ta Idin Ƙetarewa za ta kasance ranar Lahadi, yayin da bisa ga dokar da aka yarda da ita gabaɗaya za ta kasance ranar Talata.

Saadia yana Aleppo, a kan hanyarsa ta zuwa Gabas, lokacin da ya ji labarin tsarin Ben Meïr na kalandar Yahudawa. Saadia ta yi masa gargaɗi, kuma a Mesopotamia, ya sanya iliminsa da alkalaminsa a hannun mai hijira David ben Zakkai da malaman makarantun, yana ƙara wasiƙunsa ga waɗanda suka aika wa al'ummomin Yahudawa da ke zaune a ƙasashen waje (922). A Babila, ya rubuta Sefer haMo'adim, ko "Littafin Bukukuwa ", inda ya ƙaryata ikirarin Ben Meïr game da kalanda kuma ya taimaka wajen kawar da haɗarin rarrabuwar kawuna daga al'ummar Yahudawa.

Naɗi a matsayin Gaon

Rikicinsa da Ben Meir muhimmin abu ne a kiransa zuwa Sura a shekara ta 928. Exilarch ya dage kan naɗa shi a matsayin Gaon "shugaban makarantar" duk da nauyin da ya rataya a wuyansa (babu wani baƙo da ya taɓa yin aiki a matsayin Gaon a da) da kuma adawa da shawarar tsohon Nissim Nahrwani, wani Resh Kallah a Sura, wanda ke jin tsoron fafatawa tsakanin mutane biyu masu ƙarfin hali, Exilarch David da Saadia. Duk da haka, Nissim ya bayyana cewa idan Dauda ya ƙuduri aniyar ganin Saadia a matsayin, to zai kasance a shirye ya zama na farko daga cikin mabiyan Saadia. Wani abu kuma da ya sa aka naɗa Saadia shi ne danginsa da ba a san su ba, idan aka kwatanta da gadon wasu malaman addini da al'adunsu na baki.

A ƙarƙashin jagorancinsa, tsohuwar makarantar Sura da Abba Arikha ya kafa ta shiga wani sabon zamani na ƙwarewa. Wannan farfaɗowar ta ƙare ne sakamakon rikici tsakanin Saadia da Dauda, kamar yadda Nissim ya annabta.

A wani shari'ar gwaji, Saadia ta ƙi sanya hannu kan hukuncin da aka yanke wa mai hijira, wanda ya yi zaton bai dace ba, duk da cewa Gaon na Pumbedita ya amince da shi. Lokacin da ɗan mai hijira ya yi wa Saadia barazana da tashin hankali don tabbatar da bin umarninsa kuma bawan Saadia ya yi masa hukunci da ƙarfi, yaƙi ya ɓarke tsakanin mai hijira da mai hijira. Kowannensu ya kori ɗayan, yana mai bayyana cewa ya kori abokin hamayyarsa daga muƙaminsa. David ben Zakkai ya naɗa Joseph ben Jacob Gaon na Sura, Saadia kuma ta ba ɗan'uwan Dauda Hasan (Josiah; 930) ikon zaman hijira.

An tilasta wa Hasan ya gudu ya mutu a gudun hijira a Babban Khorasan, kuma rikicin da ya raba addinin Yahudanci na Babila ya ci gaba. An kai wa Saadia hari daga mai gudun hijira da babban mai goyon bayansa, matashi amma mai ilimi Aaron ibn Sargado (daga baya Gaon na Pumbedita, 943-960), a cikin ƙasidu na Ibrananci. Ɓangarorin waɗannan ƙasidu sun nuna ƙiyayya daga mai gudun hijira da magoya bayansa waɗanda ba su janye daga badakala ba. Saadia ba ta kasa amsawa ba.

Tasiri

Tasirin Saadia ga Yahudawan Yemen ya yi yawa sosai, domin da yawa daga cikin ayyukan Saadia da ke akwai al'umma ce ta kiyaye su kuma sun yi amfani da su sosai. Tushen <i id="mwrA">tiklāl</i> na Yemen ya samo asali ne daga tsarin addu'a da Saadia ta shirya tun farko. Al'ummar Yahudawan Yemen sun kuma ɗauki baitoci goma sha uku na tuba da Saadia ta rubuta don Yom Kippur, da kuma waƙoƙin ibada da ya rubuta wa Hoshana Rabbah, ranar bakwai ta Sukkot .

Yahudawan Yemen ne suka kwafi fassarar littafin Pentateuch na Judeo-Larabci na Saadia, Tafsir, kusan dukkan littattafan da suka rubuta da hannu. Da farko sun yi nazarin babban aikin Saadia na falsafa, Imani da Ra'ayoyi, a cikin asalin littafinta na Judeo-Larabci, kodayake a farkon karni na 20, gutsuttsura ne kawai suka tsira.

Hanyar fassara

Duk da cewa fassarar Saadia ta Yahudanci da Larabci ta Attaura ( Tafsīr ) ta kawo sauƙi da taimako ga Yahudawan da ke zaune a ƙasashen da ke magana da Larabci, gano wurare, dabbobi da shuke-shuke, da duwatsun ƙirjin firistoci, ya sa ya yi karo da wasu malamai. Ibrahim ibn Ezra, a cikin sharhinsa kan Attaura, ya rubuta maganganu masu zafi kan sharhin Saadia, yana cewa: "Ba shi da al'ada ta baki [...] wataƙila yana da hangen nesa a mafarki, yayin da ya riga ya yi kuskure game da wasu wurare [...]; saboda haka, ba za mu dogara da mafarkinsa ba."

Duk da haka, Saadia ta tabbatar wa masu karatunsa a wani wuri cewa lokacin da ya fassara fassarorin kaza ashirin marasa tsarki da aka ambata a cikin Littafi Mai Tsarki na Ibrananci, ( Leviticus 11:13 – 19; Kubawar Shari'a 14:12 – 18) fassararsa ta dogara ne akan al'adar baki da ya karɓa. Hanyar Saadia ta isar da sunaye ga tsuntsaye bisa ga abin da ya karɓa ta hanyar al'adar baki ta sa shi ya ƙara a cikin kare kansa: "Kowane bayani game da su, da ɗaya daga cikinsu ya zo mana kawai [don ganewa], da ba za mu iya gano shi ba tabbas, balle mu san nau'ikansu."

Tambayar da masana ke yawan yi a yanzu ita ce ko Saadia ta yi amfani da wannan ƙa'ida a cikin sauran fassararsa. Re'em ( Hebrew: ), kamar yadda yake a cikin Kubawar Shari'a 33:17, wanda ba a fassara shi daidai ba a matsayin "unicorn" a wasu fassarar Turanci, kalma ce da ake amfani da ita yanzu a cikin Ibrananci na Zamani don wakiltar " oryx ". Duk da haka, Saadia ta fahimci kalmar iri ɗaya da ma'anar " karkano " kuma ta rubuta a can kalmar Judeo-Larabci ga halitta ( Judeo-Arabic ). Ya fassara zamer ( Hebrew: ) a cikin Kubawar Shari'a 14:5 a matsayin raƙumi .

Shekarun da suka biyo baya

Ya rubuta wani aiki da Ibrananci da Larabci, wanda yanzu aka san shi daga wasu guntu-guntu kaɗan, mai suna "Sefer ha-Galui" (lakabin Larabci, "Kitab al-Ṭarid"), inda ya jaddada ayyukan da ya yi da alfahari mai girma amma mai kyau, musamman a cikin adawa da bidi'a.

Shekaru goma sha huɗu da Saadia ta yi a Babila ba su katse aikinsa na adabi ba. An kammala babban aikinsa na falsafa a shekara ta 933; kuma bayan shekaru huɗu, ta hannun surukin Ibn Sargado, Bishr ben Aaron, an sulhunta maƙiyan biyu. An mayar da Saadia kan muƙaminsa; amma ya riƙe shi na tsawon shekaru biyar kacal. Dauda b. Zakkai ya mutu a gabansa (kimanin shekara ta 940), ɗan gudun hijira Judah ya biyo bayansa bayan watanni kaɗan, yayin da ƙaramin jikan Dauda ya sami kariya daga Saadia a matsayin uba. A cewar wata magana da Ibrahim ibn Dauda ya yi kuma babu shakka ya samo asali ne daga ɗan Saadia Dosa, Saadia da kanta ta mutu a Babila a Sura a shekara ta 942, tana da shekaru sittin, tana fama da "baƙin ciki" (melancholia), cututtuka masu maimaitawa sun lalata lafiyarsa.

Ambaci a cikin Sefer Hasidim

An ruwaito wani labari a cikin Sefer Hasidim game da Saadia ben Yosef "mai hikima", inda ya kawo ƙarshen takaddama tsakanin wani bawa wanda ya yi iƙirarin cewa shi ne magajin ubangidansa da ya mutu da kuma ɗan mutumin na gaske kuma magaji ta hanyar sa su duka su jawo jini a cikin tasoshin daban-daban. Sai ya ɗauki ƙashi daga mamacin ya saka shi a cikin kowanne kofi. Ƙashi a cikin kofin magajin gaskiya ya sha jinin, yayin da jinin bawan bai shiga cikin ƙashi ba. Ta amfani da wannan a matsayin shaidar gado na ainihin gadon ɗan, Saadia ta sa bawan ya mayar wa ɗansa kadarar mutumin.

Muhimmanci

Alamar titi a mahadar titunan Se'adya Ga'on da HaHashmona'im a Tel Aviv

Alamar a titin Saadia Gaon

Saadia Gaon ta kasance majagaba a fannin da ya yi aiki tukuru. Babban abin da ya sa a gaba a aikinsa shi ne Littafi Mai Tsarki; muhimmancinsa ya ta'allaka ne da kafa sabuwar makarantar tafsirin Littafi Mai Tsarki wadda ke ɗauke da bincike mai ma'ana game da abubuwan da ke cikin Littafi Mai Tsarki da kuma ilimin kimiyya game da harshen rubutun mai tsarki.

Fassarar Saadia ta Attaura ta Larabci tana da matuƙar muhimmanci ga tarihin wayewa; ita kanta samfurin Larabawa ne na babban ɓangare na Yahudanci, ta yi aiki tsawon ƙarni a matsayin wani abu mai ƙarfi wajen sanya ruhin Yahudawa cikin al'adun Larabci, ta yadda, a wannan fanni, za ta iya maye gurbin fassarar Girkanci ta tarihi da fassarar Jamusanci ta Pentateuch ta Moses Mendelssohn . A matsayin hanyar wayar da kan jama'a game da addini, fassarar Saadia ta gabatar da Nassosi har ma ga waɗanda ba su da ilimi a cikin tsari mai ma'ana wanda ke nufin mafi girman matakin haske da daidaito.

Tsarin fassararsa ba wai kawai ya takaita ga tafsirin nassoshi daban-daban ba, har ma ya yi amfani da kowanne littafi na Littafi Mai Tsarki gaba ɗaya, yana nuna alaƙar da ke tsakanin sassansa daban-daban da juna.

Sharhin ya ƙunshi, kamar yadda aka bayyana a cikin gabatarwar marubucin ga fassarar Pentateuch ɗinsa, ba wai kawai fassarar rubutun ba ce kawai, har ma da musantawa ga kafirai waɗanda masu bidi'a suka tayar a kai. Bugu da ƙari, ya kafa tushen umarnin hankali da kuma siffanta umarnin wahayi; a yanayin na farko, marubucin ya yi amfani da hasashe na falsafa; na na biyu, a zahiri, ga al'ada.

Matsayin da aka bai wa Saadia a cikin jerin tsoffin masana nahawu na Ibrananci, wanda ke cikin gabatarwar littafin "Moznayim" na Ibrahim ibn Ezra, ba a ƙalubalanci shi ba ko da binciken tarihi na baya-bayan nan. A nan ma, shi ne na farko; aikinsa na nahawu, wanda yanzu ya ɓace, ya ba da kwarin gwiwa ga ƙarin bincike, wanda ya sami sakamako mafi kyau da ɗorewa a Spain, kuma a wani ɓangare ya ƙirƙiri rukunoni da ƙa'idodi waɗanda aka haɓaka nazarin nahawu na harshen Ibrananci. Kamus ɗinsa, na asali kuma mai amfani kamar yadda yake, ya zama tushen ƙamus na Ibrananci; kuma sunan "Agron" (a zahiri, "tarin"), wanda ya zaɓa kuma babu shakka ya ƙirƙira, an daɗe ana amfani da shi azaman suna ga ƙamus na Ibrananci, musamman ta Karaites. Rukunin lafazi, kamar yadda ake samu a tsakanin Larabawa, Saadia ce ta fara amfani da su ga salon Littafi Mai Tsarki. Shi ma yana ɗaya daga cikin waɗanda suka kafa ilimin falsafar kwatantawa, ba wai kawai ta hanyar ɗan gajeren littafinsa mai suna "Littafin Kalmomi Saba'in" ba, wanda aka riga aka ambata, amma musamman ta hanyar bayanin ƙamus ɗin Ibrananci ta Larabci, musamman a yanayin fassarar kalmomin Littafi Mai Tsarki da aka fi so ta kalmomin Larabci masu sauti iri ɗaya.

Ayyukan Saadia su ne wahayi da tushen marubutan Yahudawa na baya-bayan nan, kamar Berachyah a cikin littafinsa na falsafa mai suna Sefer Hahibbur (Littafin Tattara Bayanai).

Saadia ta kuma bayyana ainihin sifar " zaki da aka ɗaura a kugu " a cikin Misalai 30:31 ( Douay–Rheims Bible ) a matsayin "gaskiya a halayensu da nasararsu", maimakon fassarar kyawawan halaye na wasu da yawa, don haka ta haka ne take gano manufar ruhaniya ta wani jirgin ruwa na addini a cikin wannan tsari na addini da ruhaniya na ilmantarwa da amfani.

A cikin sharhinsa kan Kohelet, Saadia ta ce Solomon ya ƙware a fannin lissafi, falsafa, injiniyanci, kimiyya, kiɗa, magani da ilmin taurari.

Alaƙa da sihiri

A cikin sharhinsa kan Sefer Yetzirah, Saadia ta yi ƙoƙarin bayyana abubuwan da ke cikin wannan aikin na sihiri ta hanyar hasken falsafa da ilimin kimiyya, musamman ta hanyar tsarin tsarin sauti na Ibrananci wanda shi da kansa ya kafa. Bai yarda da kansa a cikin wannan sharhin ya fuskanci hasashe na tauhidi na Kalam ba, waɗanda suke da matuƙar muhimmanci a cikin manyan ayyukansa. A cikin gabatar da ka'idar halitta ta Sefer Yetzirah, ya bambanta tsakanin labarin Littafi Mai Tsarki game da halitta ex nihilo, wanda ba a bayyana wani tsari na halitta ba, da kuma tsarin da aka bayyana a cikin Sefer Yetzirah (abin da aka samar ta hanyar magana). An cire tarin Sefer Yetzirah daga tattaunawar halitta a cikin babban littafinsa mai suna "Kitab al-Amanat wal-I'tiḳadat". Dangane da batun danganta littafin ga ubangida Ibrahim, ya yarda cewa ra'ayoyin da ke cikinsa na iya zama na da. Duk da haka, a bayyane yake cewa ya ɗauki aikin da ya cancanci a yi nazari mai zurfi kuma maimaitawar Sefer Yetzirah ta bayyana a cikin "Kitab al-Amanat wal-I'tiḳadat" lokacin da Saadia ke tattauna ka'idar annabcinsa.

Manazarta

• M. Friedländer, "Life and works of Saadia", The Jewish Quarterly Review 5 (1893) 177–199.
• Henry Malter, Saadia Gaon: His life and works (Morris Loeb Series, Philadelphia: Jewish Publication Society of America, 1921, several later reprints).
• Salo W. Baron, "Saadia's communal activities", Saadia Anniversary Volume (1943) 9–74.
•  
• Saadya Gaon, The Book of Doctrines and Beliefs, Hackett, 2002
• (Oliver ed.).
• Gyongyi Hegedeus, Saadya Gaon. The Double Path of the Mystic and Rationalist, Brill, 2013
• Robert Brody, Sa'adiyah Gaon, (Litman Library of Jewish Civilization, 2013).