Evolution Hoax

Rudun Juyin Halitta

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CHAPTERS OF THE BOOK

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20 / total: 22

Bangare Na II - Karyata Jari-Hujja

Babi Na 18 - Hakikanin Samuwar Kwayar Halitta

WARNING!

The chapter you are now about to read reveals a crucial secret of your life.
You should read it very attentively and thoroughly, for it is concerned with a subject that is liable to make a fundamental change in your outlook upon the external world.
The subject of this chapter is not just a point of view,
a different approach, or a traditional philosophical thought:
it is a fact which everyone, believing or unbelieving,
must admit and which is also proven by science today.

Mutanen da suke kokwanton abubuwan dake kewaye dasu sukan gane ta fuskar tunani da basira cewar dukkanin abinda yake sararinduniya – mai rai ko maras rai – an halicce shi ne. Sai dai tambayar dake tasowa itace “wanene ya halicci dukkanin wadannan abubuwa?”

Ya tabbata cewa, “Hujjojin Halitta”, wadda ta bayyana kanta a kowane bangare na sararin duniya, ba zai taba yiwuwa ace kuma sakamakon duniyar ba. Misali, ba zai taba yiwuwa ace kwaro ne ya halicci kansa ba.Tsarin sararin samaniya ba zai yiwu acehalicci ko tsara kansaba. Ballantana ace shuke – shuke, bil Adama, kananan halitta, kwayoyin halitun da suke cikin jini (erythrocytes), ko mallam buda mana littafi (kwaro) duk wai su halicci kansu. Yiwuwar samuwar wadannan halittu “kwatsam” abu ne wanda bai taba darsuwa ba.

Amsar karshe da zamu riska itace: dukkanin abubuwan da mukan gani halittarsu akai. Amma ba komai ne muke iya gani ba ya zamanto “masu halittar”, kansu ba. Mahalicci daban yake kuma mafifici akan dukkan abinda muke iya gani da idanunmu. Wani buwayayyen iko wanda ba’a iya gani, wanda kuma wanzuwarsa ta bayyana akan dukkannin abinda muke iya gani. Wadanda suke musanta wanzuwar Ubangiji akan wannan gaba ce suke yin jayayya. Suna kafa wani sharadi na kin yarda da wanzuwar Ubangiji har sai sun ganshi kurukuru da idansu. Wadannan mutane suke bada baya akan hakkin halitta an tirsasa da kawar da kai akan gaskiyar halitta wadda ta bayyana a sararin duniya kuma da bayyanar karyarsu ta cewa duniya da duk wani mai rai a cikinta ba halittarsa akayi ba. Ka’idarsa juyin halitta misali ne akan hanyar batarsu.

madde, görüntü

Maganadisun dake tahowa daga abinda mutum yake gain yana canzuwa izuwa na’urar sakonni ya zamabayar da wani sako a kwakwalwa. Idan muna “gani”, hakika wadannan sako ne na’urar sakonni a zuciyarmu.

Ainihin kuskuren da masu karyata wanzuwar Ubangiji suke fada shine na yadawa mutane da a hakikani basu karyata samuwar ubangiji ba, amma sun fahimce shi akan kuskure. Basu karyata halitta ba, amma suna da gurbatacciyar akida akan inda Ubangiji yake. Mafi yawanci suna zaton Ubangiji yana sararin samaniya ne. Lalle suna tsammanin ubangiji yana can gaba da sammai kuma daga nan yake juya al’amuran duniya lokaci bayan lokaci, ko kuma baya saka hannu gaba daya a ciki’’ Shine ya halicci sararin duniya kuma ya bar hannunsa da barin mutane su tabbatarwa da kansu makoma.

Duk da haka wasu sun karanta a Alkur’ani an rubuta cewa ubangiji yana ko’ina amma sun kasa fahimtar abinda ake nufi da haka. Kawai abinda yake zuwa musu shine Ubangiji na kewaye da komai kamar igiyar sautin rediyo ko wani boyayyen abu da ba’a gani, ko iskar gas.

Haka kuma, wannan batu da wasu batutuwan da suka kasa fitowa fili dangane da inda Ubangiji yake ( kuma zai iya hana masa saboda wannan) duk an gina su akan wannan kuskure. Sun riki ra’ayi da bashi da asali kuma an jefa su wani ra’ayi akan Ubangiji. Menene wannan ra’ayi?

Wannan ra’ayi shine yanayi da sifofin kwayoyin halitta. Ya zamana dole ne mu yi zato akan wanzuwar kwayoyin halitta da bamu taba zato ba ko ta wanzu ko kuwa bata taba wanzuwa ba ko dai inuwa ce. Kimiyyar zamani ta rushe wannan fahimta da bayyanar da wani muhimmi kuma da tursasa hakikanin lamarin. A shafuka masu zuwa, zamu yi kokarin bayanin wannan lamari kamar yadda Alkur’ani ya fito dashi fili.

Duniyar Na’urar Sakonni

Dukkanin bayanan da muke dasu akan duniyar da muke rayuwa a ciki tana zuwa mana ne ta gabobi biyar. Duniyar da muka sani ta kunshi abinda idonmu suke gani, hannunmu yake tabi, hancinmu yake kamsasa, harshenmu yake dandana, kuma kunnenmu yake ji. Bamu taba tunanin cewa akwai “wata duniyar” a waje wadda wadannan gabobi suke iya riskar damu ba kamar yadda muke dogara dasu tun haihuwarmu ba.

Binciken zamani ta fannonin kimiyya daban-daban ya nuna wata fahimta ta daban kuma ya haifar da kokwanto akan gabobinmu da duniyar da muke riska dasu.

Maganadisun dake tahowa daga abinda mutum yake gain yana canzuwa izuwa na’urar sakonni ya zamabayar da wani sako a kwakwalwa. Idan muna “gani”, hakika wadannan sako ne na’urar sakonni a zuciyarmu.

Mafarkin wannan tafiya shine cewa wata duniyar da aka suranta a kwakwalwarmu wani sako ne da aka samar a kwakwalwar tamu ta hanyar na’urar sakonni. Jan tuffa, taurin katako, haka ma, mahaifiyarka, mahaifinka, iyalinka, da duk abinda ka mallaka, gidanka, sana’arka, da sudurorin wannan littafi, duk sun tattaru ne a cikin na’urar sakonni.

Frederick Vester yayi bayanin cewa kimiyya ta kai ga wannan gaba :

Jawabin wasu masanan da suke nuna cewa mutum inuwar hoto ne, duk abubuwan da yake riska na duniya inuwa ce, ‘ina ganin a zamaninmu ne kimiyya ta tabbatar da haka.197

Even at the moment when we see the light and feel the heat of a fire, the inside of our brain is pitch dark and its temperature never changes.

görme işlemi, beyin

Bundles of light coming from an object fall on the retina upside-down. Here, the image is converted into electrical signals and transmitted to the centre of vision at the back of the brain. Since the brain is insulated from light, it is impossible for light to reach this centre. This means that we view a vast world of light and depth in a tiny spot which receives no light whatsoever.

görme işlemi, beyin

Shararren bafalsafe George Berkeley yayi tsokaci akan wannan gaba kamar haka :

Munyi imani akan wanzuwar wadannan abbuwa saboda muna gain kuma muna taba su, kuma suna zuwa mana ta yadda muke riskarsu. Haka kuma, wata hikima ce kawai da muke riska a zuciyarmu. Saboda haka, abubuwan da muke risa ba komai bane illa hikima, kuma wadannan hikimomi basa ko’ina sai a zuciyoyinmu…Tunda duk wadannan sun wanzu ne a kwakwalwarmu, to kuwa muna iya yaudaruwa idan muka zaci duniya da abubuwan da suka wanzu a wajen zuciya. Sabodahaka, babu wasu abubuwan dake wanzuwa a wajen zuciyarmu.198

Don fayyace wannan gaba sosai, bari mu dauki gabarmu ta gain, wadda take samara mana da bayani mai yawa akan duniyar dake kwakwalwarmu.

Yaya muke gani, ji da dandano?

window, color garden

Mune ganin abinda yake kewaye damu da launin sa a cikin duhun kwakwalwamu, kamar yadda wannan lambu yake da launinsa daga tagar dake cikin daki mai duhu.

Gani yana samuwa ne ta kyakkyawar hanya. Zirin harshe (photons) wanda yake daga abin gani izuwa idn yana shijewa ne ta fuskar idan inda yake kakyaryewa sannan ya fadaa bai bai akan tantanin ido wanda yake bayanido.Anan hashen daya shiga ana sarrafa shi da zama na,urar sakonnin wadda take aika sakonni ta kwayar ido zuwa wani kankanin bigire wanda ake kira cibiyar maganai a bangaren baya na kwakwalwa.wannanna’urar sakonni,ana riskarsa kamar hoto a cibiyar magudanai a kwakwalwa bayan tafiyar matakai. A hakika gani yana gudana ne a wannan kankanin bigire a can bangaren kwakwalwa,wadanda yake da duhu kuma yake da makaran haske.

Yanzu, bari mu sake duban wannan al’amari da yanayin gudanarsa. Idan muka ce “muna gani”, lallai muna gani tasirin hasken dake fitowa ta idanunmu wanda yake tunkudowa daga kwakwalwarmu bayan ya canza kama zuwa na’urar sakonni.lokacin ne, idan muka ce”muna gani”, to hakika ba wani abu muke gani ba illa na’urar sakonni a cikin zuciyarmu.

Dukkanin abubuwan da muke iya gani suna tattaruwa ne a cibiyar maganai, wadda take daukar wani kankanin sashe a cikin kwakwalwa. Littafin da kake karantawa yanzu da hoton zanen sashen kwakwalwar da kake gani yayin da kake karatu. Abin lura shine, kamar yadda muka fada a baya, kwakwalwatana samun karkasuwa ne daga haske, cikinta duhu ne. kuam ita kanta bata da alaka da haske.

Zamu iya bayanin haka akayace da wani misali.Yanzu mu dauka cewar akwai kyandir kunne a gabanmu: zamu iya zama muna kallon kyandirin da tsawansa.koda yake, a daidai wannan lokacin, kwakwalwarmu bata da alaka ta kai tsaye da ainihin hasken kyandirin.Duk da muna ganin hasken kyandirin ma, cikin kwakwalwan babu komai sai duhu. Muna kallon kawatacciyar duniya cike da launuka a cikin kwalkwalrmu.

R.L. Gregory yayi jawabi dangane da mujizar dake tattare da gani, abinda muke daukarsa da sako – sako ;

beyin, görme merkezi

All the things we see in our lives are formed in a part of our brain called the "vision center", which is only a few cubic centimetres in size. Both the book you are now reading and the boundless landscape you see when you gaze at the horizon fit into this tiny space. That is to say that when we look at objects, it is the interpretation of our brain which gives an idea of their size since, for obvious pysical reasons, the images formed of them in the centre of vision cannot be on the same scale as the objects themselves.

Mun saba da gani, kuma hakan na dauke da tulin hasashen da ka iya ganin matsalolin da za’a warwaresu. Amma mu duba. Muna aika kankanin jirkitaccen hoto ne izuwa idanu, har ila yau muna ganin kebantaccen sandararren abu a sarari. Daga irin yadda muka yi tsinkaye akan kwayar ido muna tsinkayar duniyar maganai, kuma wannan ba komai bane illa mu’jiza.199

Haka wannan lamari yake a dukkan sauran gabbanmu. Sauti, dandano da shakar kamshi duk suna tafiya ne zuwa kwakwalwa a matsayin na’urar sakonni da tsinkayuwa ta cibiyoyinsu a cikin kwakwalwa.

Gabar ji tana aiki ne ta irin wannan yanayi.wajen kunne shine yake daukar sauti daga makalutinsa kuam ya shigar dashi kai tsaye zuwa tsakiyar kunne; daga tsakiya zuwa can ciki inda za’a tace shi, sannan daga ciki ne za’a aiko da kadawar sauti zuwa kwakwalwa ta hanyar fassarasu zuwa na’urar sakonni. Kamar dai ido, hanyar ji ko sauraro tana gudana ne a a cibiyar majiya a cikin kwakwalwa. Sauti na riskuwa ne a cikin kwakwalwa kamar yadda karshe ya keyi. Saboda haka komai yawan karar ake wajen cikin kwakwalwa kuwa babu komai sai shiru.

Koda yake har ma sautin da yafi kowanne rashin kara ana tsinkayarsu a kwakwalwa. Wannan shi yake tabbatar mana da cewa kunnen mutun nmai cikakkiyar lafiya na iya jin komai ba tare da al,akari da kara wani abin da ka iya yin cikas ga hakan ba. A kwakwalwarka inda sauti ke riskuwa, kake saurarar kukan tsuntsu, kake jin dukkan sautukan wani mai cikowa kake riskuwa da duk wani daya manisancin wuri tun daga murmushewar ganye izuwa jirgin sama.

Bayan haka idan daza,a auna karfin sautin tahane a cikin kwakwalwarka tare da abinda girjin sauti zai gani cewar shine sine ne kawai a ciki.

Fahimtarmu akan jin kanshi tafarkin daya ne. Sunadaran da ake kira volatile ne suke fitowa daga ababai kamar vanilla ko fure suna riskar jijiyoyi dake zuko kamshin suna aiwatar da wannan kai- kawo, daga nan ne kuma yake tafiya cikin kwakwalwa a siffar na’urar sakonni, sai ya karbe shi a matsayin kamshi. Duk abinda muke kamsasa, mai dadi ne ko mara dadi,ba komai bane illa kai- kawan daya faru ga kwayoyin sunadarai har suka isa cikin kwakwalwa ta hanyarcanza shi izuwa siffar na’urar sakonnin da kanyi kamshin turare, fure abincin da suke so ko wanda baka so a kwakwalwa. Wadannan kwayoyin suna darai ma basu isa kwakwalwa kai tsaye. Kamar dai 3, yadda maka gabata akan ji da gana, abinda yake isa zuwa kwakwalwa shine naurar sakonai. Muna iya cewa, dukkanin kamshin da mutum ke iya zaton yaji tun lokacin da aka haife shi ba komai bane illa naurar sakoni da yake riska ta wadannan gabbai.

Mune ganin abinda yake kewaye damu da launin sa a cikin duhun kwakwalwamu, kamar yadda wannan lambu yake da launinsa daga tagar dake cikin daki mai duhu.

madde, new scientist madde, new scientist

The findings of modern physics show that the universe is a collection of perceptions. The following question appears on the cover of the well-known American science magazine New Scientist which dealt with this fact in its 30 January 1999 issue: "Beyond Reality: Is the Universe Really a Frolic of Primal Information and Matter Just a Mirage?"

An article titled “The Hollow Universe”, published in the 27 April, 2002, edition of New Scientist, said: “You're holding a magazine. It feels solid; it seems to have some kind of independent existence in space. Ditto the objects around you -perhaps a cup of coffee, a computer. They all seem real and out there somewhere. But it's all an illusion. Those supposedly solid objects are mere projections, emanating from a shifting kaleidoscopic pattern living on the boundary of our Universe.”

Kamar haka, akwai rabe – rabe guda hudu tattare da sunadarai a farkon kashi na harshen mutum. Wadannan suna kunshe ne da raben – raben dandanon gishiri, zaki, daci, da tsami. Wannan sunadarai suke riki dan da zaton dayan wannan zuwa nairar sakonni bayan doyon bat-kawo a cika su izuwa kwakwalwa.Wadannan na’urori ana riskar su a kwakwalwa a matsayin dandano.Dandanon dake zuwa maka a lokacin da kasha alawar zaki ko a dan itacen da kayi sha’awa ai fassarar kwakwalwa ce sakoni. Ba zaka kiba riskar abinda yake waje ba :ba zaka kiba gani, kamsasa ko dandana daya alawar zaki ba daga kanta misali indan jijiyoyin dake kaiwa kwakwalwar zaka iya ci a lokacin kuma ya isa kwakwalwa: kwakwalwar ta zaka rasa gaban dandanon ka ne.

Anan ne, muka yi kicibins da wani kakkarfar hujja: Ba zamu taba iya Albarkar da yadda muka ji a lokacin da muka dandane abinda da kuma waninmu shima yake ji a yayin da dandana abincin dai da muka dandana, ko yadda muka tsinkaye a yayin da muka ji murya iri daya akan wannan dalili ne, Lincoln Barneth yace babu wanda zai iya sanin haki kanin yadda waninsa yai tsinkayen launin ja ko jin sautin kalmar C kamar yadda shima yake ji .200

Gabarmu ta tabi bata da bambaci da sairan.Idan muka kaba wani abu, dukan bayanin da ka iya taima kawa mu falima rayuwa alai yama da abinda muaka taba ana tarawa ne a kwakwalwa ta jijiyoyin dake fatar jiki. Sannan mutum yaji a kwakwalwar sa yana taba wari dan sabanin abinda akafi sani, inda muka tsin kayan tabi ba yan yatsunmu bane ko fatar jika ba, a’a , amma a cibayar tabi ne akwakwalwar mu . A sakamakon aikace – aikacen na’urar dake aika sakonnitayi daga abin atbawa zuma ita, muna jin yadda kowace gaba na aikinta akan abin akmar tauri ka laushi zafi ko sanyin abu , muna samun cikakken bayanai ad sukae taimaka mana wurin gane abu .Domin game muhimmancin wannan hujja, bayanio shahararrun maganan falsafa guda biyu, B.Russell da L. Wittgeinstein na zuwa kamar haka ;

Misali, ko lemo ya samu a gashe ko kuwa a’a, da kuma hanyar samu warsa ba abune dake bukatar tambaya ko bincike ba. Lemo ya dai kunshi dandano wanda harshe yake riska, kamshi wanda hanci yake riska,launi da kama wanda ido ke riska, wadannan ne kadai siffofin da za’a bincika da tabbatar wa , kimiyya ba zata taba sanin zahirin duniya ba. 201

Ba zai taba yiyuwa mu riski zahirin rayuwa ba. Dukkanin abubuwan dake kewaye damu wato tsinkaye ne daga gani, sauraru da tabawa.Tun daga aikewar sayanai zuwa cibiyar mayanai kuma sauran cibiyoyin gabbai, kwakwalwar mu,a iya rayuwar mu, bata ainihin abinda take iya sani sai dai makamancin sa wanda yake bayyana a kwakwalwar. A wannan gabar zance ne muka bata ta hanyar zaton cewa wadannan makamantan abubuwan dake bayyana misalin ne hakikanin halittar dake wajen kwakwalwar mu.

“Duniyar Dake Kewaye Damu”A Cikin Kwakwalwarmu

beyin, görme merkezi

As a result of artificial stimulations, a physical world as true and realistic as the real one can be formed in our brain. As a result of artificial stimulations, a person may think that he is driving in his car, while he is actually sitting in his home.

Sakamakon dalilai na zahirin da muka kwatanta, zamu iya cika maganar mu.da zance mai zuwa. Dukkan abinda muke gani, tabawa, ji, da tsinkaya a matsayin halitta”, “duniya” ko” sama” ba komai bane illa na’urar sakonni wadda take gudana a cikin kwakwalwamu.

Wani na cin dan itaciya, a hakikani ba ainihin dan itacen bane illa tsinkayensa a cikin kwakwalwa. Abinda mutumin ya dauka “dan itace”yana daukar fassarar na’urar kwakwalwane akan siffar dandano kamshi da zabin dan itace. Da jijiyar dake kai sakon gani zuwa kwakwalwa zata samu tangarda, kwazam sai kaga dan itaciyar ya bace, kokuma katsiwar tafiyar jijiya a hanci zuwa kwakwalwa gaba daya zai katse gabar jin kanshi muna iya cewa dan itace ba komai bane illa fassara na,urar sakannai da zama lkwakwalwa .

Wani abu da zamu kalla shine gabar dake nuna nisa. Nisa, wato nisan dake tsakaninka da wannan littafi, kawai wani abu ne daya samu a zuciyarka. Misali, wanda yake kallon taurari a sararin sama yana daukar cewa miliyoyin haske ne – mai nisan tafiyar shekaru masu yawa tsaninsa dasu. Duk da haka abinda ya “gani” lallai taurari ne a cikin kansa, a cibiyar maganans yayin da kake karanta wadannan sirirori, a hakikanin gaskiya, baka cikin dakin da kake zaton kana ciki, sai dai, dakin ne yake cikinka. Kana jin jikin ka ne yake fada maka cewa kana ciki. Bayan haka, dole ne ka tuna cewa jikinka, shima wani hoto ne dake samuwa a kwakwalwarka. wannan shine yake faruwa gadukkan sauran abubuwan da ake tsinkaye misali a yayin da kake jin sautin talabijin dake tasowa daga wani a hakikanin sautin kake ji a kwakwalwar ba zaka iya tabbatar da wanzuwar daki kusa da nakaba ballantana sautin talabijin dake fitowa wacan dakin ba daga sautin da kake jin yake fitowa daga yan mintoci kadan daga inda kake da hirar da kukayi da mutumin da yake zaune kusa da kai dukaninsu na shiga wani dan kankanin waje a cibiyar wato cibiyar majiya da ke kwakwalwarka. Bayan abinda yake zuwa daga cibiyar tsinkaye, babu wani abu mai kama da dama, hagu, gaba, baya, da suka wanzu. Abin nufi, sauti baya zuwar maka ta dama, hagu ko iska, babu ta wata fuska da sauti yake zuwa.kamshin da kake tsinkaye ma haka ne: babu wanda yake riskarka daga manisancin wuri. Kana zaton sakamakon lamuran da suke gadanawa a cibiyar kamshinka sune kamshin abubuwan da kaji dawaje. Haka kuma, kamar yadda kake ganin hoton fure a cikin cibiyar maganan sa, haka ma kamshin wannan fure yake fitowa daga cibiyar kamshinka, babu wani fure da kake gani ko kamshi da kake tsinkayar a waje.

“sararin duniya” da yake zuwar mana ta hanyar tsinkayarmu ai tattaruwar na’urar sakonni ne dake tarar da kwakwalwarmu. Cikin rayuwarmu gaba daya, wadannan sakonni ne ake sana’anta su ta kwakwalwarmu kuma muna rayuwa ba tare da sanin cewa muna yin kuskure na zaton cewar wadannan sune, ainihin sassan kwayar halitta wadda ta wanzu a”sararin duniya”. An karkatar damu saboda ba zamu iya riskar kwayar halitta ta hanyar gabobinmu ba.Haka kuma kwakwalwarmu ce take fassarawa da bayyanar ma’anonin sakonnin da muke zaton sune “sararin duniya”. Misali, mu dauki gabar sauraro. A hakikani kwakwalwarmu ce take jawo kadawar sauti a cikin ‘sararin duniya” ta cikin wani bututun sauti. Abin nufi dai, kida ma tsinkaye ne da kwakwalwarmu take samarwa. Duk ta haka ne idan muka ga (kaloli) nau’o’i, abinda yake zuwa idonmu sune na’urar sakonni ta tsauni nau’ukansu. Kuma kwakwalwarmu ce kan juyasu su zama (kaloli) nau’o’i.babu wasu kaloli a “sararin duniya”, ballantana kaga tuffa ja ko shudin sama ko kwarran bishiyoyi. Suna nan yadda suke kamar yadda muke tsinkayensu. Sararin duniya “ ya dogara ne akan mai tsinkaye.

Koda ‘yar karamar tangarda aka samu a cikin kwayar ido sai ta haifar da matsalar fitar launi. Wadansu sukan tsinkayi launin shudi a matsayin kore, wasu kuma ja a matsayin shudi, wasu kuwa dukkan launuka suna iya zama launin algashi. Anan, babu banbanci ko abin gain yana mai bautar turani Berkeley shine ya gabatar da jawabinsa kamar haka:

A farko, anyi imani cewa launi, kamshi, da dai sauransu,“sun hakikanin wanzu”, amma daga baya aka janye maganar,kuma ana ganinma dai sun wanzu ne tare da dogaro akan gabbanmu na sakonni.202

A karshe, dalilin da yasa muke ganin abu mai launi ba wai don suna da launin bane, ko don suna dauke da wani irin bayyanniyar halitta a zahirin ganinmu ba. gaskiyar magana itace “dukkanin sifofin da muka sanyawa wani abu to yana tare damu ne amma ba a tare da abinda muke gani ne a”sararin duniya ba”. Don haka menene ya saura dangane da sha’anin “sararin duniya”?

Shin wanzuwar “sararin duniya abu ne wanda babu makawa?

Koda yake mun kasance muna magana tare da maimaitawa akan “sararin duniya” da kuma duniyar tsinkaya wadda take samuwa a kwakwalwarmu, wannan ce muka iya gani.tunda ba zamu taba iya riskar”sararin duniya” ba, wancan irin tabbas muke dashi akan wanzuwarta?

A hakakikani babu. Tunda dukkan abinda muka iya gani tattar tsinkaye ne kuma wadannan tsinkaye sun wanzu ne kwarai a zuciya, zai fi zama daidai ace babu wata duniya wanzu illa duniyar tsinkaye. Duniyar da muka sani itace ta wanzu a cikin zukatanmu: itace wadda aka kawata, aka sajjala, aka sanyata anan: itace, a takaice, wadda aka halitta nan ga zuciyar mu. Wannan itace kadai duniyar da zamu iya tabbatarwa.

Ba zamu taba tabbatar da cewa tsinkayen da ke bijirowa ne ta asali na wucin gadi.

Yana yiwuwa a gane hakan. Hasashen karya na iya samuwa a ‘urarkwakwalwarmu wato wani hasashen akan “kawace – kawacen duniya”. Misali, muyi tunin wata kasaitacciyar na’urar dake iya dankar duk wani irin na’urar sakonni.da farko dai, bari mu saka mata duk easu bayanai da suke da alaka (har da hoton jita) da na’urar ta hanyar mayar da su na’urar sakonni. Na biyu, bari mu dauka cewar kwakwalwarka zata iya rayuwa bada ba tare da jikinka ba. A karshe, bari mu hada na’urar da kwakwalwarmu tare da wayoyin da zasu yi aiki kamar jijiyoyi kuma su aika sakonni wadanda ba’a dauka ba a cikin kwakwalwa. A wannan hali, zaka rika jin kanka kamar kana rayuwa ne a wannan tsari na wucin gadi. Misali, zaka iya yarda cewa ga ka kana gudu sosai akan babban tifa. Ba zai zama abu mai sauki ba ka gane cewa baka kunshi komai ba sai kwakwalwarka. Abinda yasa haka shine bukatarka ta samar da wata duniya a kwakwalwarka kuma ba shine yake tabbatar da wanzuwar hakikanin duniyar ba sai dai samuwar kasashe. Tana yiyuwa wadannan kasashe na iya zuwa ne daga tsarin wucin gadi,kamar na`urar daukar sakonni.

A wancan hadi, wani bafalsafe masanin kimiyya Bertrand Russell ya rubuta cewa;

Akan gaba ta tabi kuwa a lokacin da muka taba tebur da yatsunmu, wannan electrons da protons ne daga jikin yatsunmu suka hadu, kamar yadda yake a kimiyyar lissafi to zamani, gwargwadon electrons da protons din dake jikin teburin. Idan wani abu ya afku a tafin hannunmu, ta ko`ina shine zamu tsinkayi sakon, koda a wurin babu teburin.203

Abu ne mai sauki mu iya yaudaruwa ta zurfafa tsinkayenmu ba tare da riskar wani al`amari a mafarkanmu. A mafarkanmu, mukan riski wasu bukukuwa da tsare-tsare kamar a gaske, amma ba komai bane illa tsinkayuwar abin. Kuma babu bambanci tsakanin mafarki da “zahirin rayuwar duniya”! domin dukkaninsu a kwakwalwa ake riskarsu.

Waye yake Tsinkaye?

nöron, sinir hücreleri atom, madde

The brain is a heap of cells made up of protein and fat molecules. It is formed of nerve cells called neurons. There is no power in this piece of meat to observe the images, to constitute consciousness, or to create the being we call "myself". The existence of the soul can clearly be seen from this.

The following question appears on the cover of the American science magazine New Scientist which dealt with this fact in its 30 January 1999 issue: "Beyond Reality: Is the Universe Really a Frolic of Primal Information and Matter Just a Mirage?"

Kamar yadda muka ambata a baya, babu wani kokwanto akan cewa duniyar da muke tunanin muna cikinta kuma wadda muke kiranta “sararin duniya” an halicceta ne a kwakwalwarmu. A nan ne muhimmmancin tab\mbayarta yake tasowa. Idan duk abubuwan da mukea sani suna faruwa tsinkaye ne, menene labarin kwakwalwarmu? Tunda kwakwalwarmu itama sashe ne ta zahirin halitta kamar kanmu, kafa, ko dukkan wani abu, yakamata ace itama tsinkaye ce kamar sauran abubuwa.

Misali akan mafarkai na fadada bayanin. To bari mu dauka muna ganin mafarki tsakanin kwakwalwarmu da abinda muka riga muka ji. A mafarki, zamu samu gangan jiki na hasashe, hannaye, ido, da kwakwalwa. Idan aka tambayemu yayane da muke mafarki”ta ina muke gani?”, zamu amsa da cewa “ina gani ta kwakwalwa da za’a tattauna akai, sai dai kai da kwakwalwa na hasashe. Abind ayake gnain hotunan rayuwa ba wai kwakwalwar da ake hasashe a mafarki ba ce, amma wani “zati” wanda yake “mafi girma” akanta.

Mun sani cewar babu wnai banbanci na zahiri tsakanin tsaren mafarki da tsaretsaren abinda muke kira hakikar rayuwa saboda haka ne idan an tambayemu dangane da ita rayuwar akan tambayar “Ta ina take gani” Kamar yadda misali ya zo sama a cikin yanayin biyu ba kwakwalwa ce take gnai kuma ta tsinkayi gnain ba, wanda babu komai a cikinta sai curin nama.

Idan mukayi duba izuwa kwakwalwa, zamu ga babu abin da yake cikinta sia sunadarai na gina jiki, wanda suke a cikin sauran gabobin halittu. Ma’ana cikin curin naman muke kira “kwakarwarmu, “babu abinda muke kira “kaina”.

R.L Gregory yayi jawabi dangane da kuskuren da mutane suke yi akan tsinkayar hotuna a cikin kwakwalwa:

Akwai wata magana, wadda ya kamata mutane su kauce mata, ta cewar wai idanu ke samar da hoto a kwakwalwa. Hoto a kwakwalwa sako yake bayarwa na bukatuwa izuwa wnai irin ido na cikinta don ya gani – amma wannan yana da bukatar zuzzurfan ido wanda zia iya gnain hotuna… da dai sauransu, har izuwa kurewar gnain da hotunan. Wannan ba diadai bane. 204

Wannan shine ainihin abinda ya jefa ‘yan jari-hujja, wadanda suka yi riko da kwayoyin halitta a matsayin gaskiya, cikin kokwanto. Wane ne yake mallakar “idon dake can ciki” wanda yake gnai, kuma yake tsinkayen abinda ya gani har ya aikatar da wani abu”

Karl Pribram shima ya yi kallo na basira akan wannan muhimmiyar tambaya a duniyar kimiyya da falsafa dangane da wanda yake tsinkaye da cewa:

Falsafawa tun zamanin Grkawa suke jita-jita akan “ruhi” a cikin na’ura, wato “karamin mutumin dake cikin karamin mutum” da dai sauransu. Ina Ni – zatin da kwakwalwa take amfani da shi? Shin wane ne yake ainihin gnai? Ko, kamar yadda Saint Francis na Assisi ya taba cewa, “Abinda muke nema shine abinda yake gani.” 205

Yanzu, ka yi tunanin wannan: Littafin dake hannunka, dakin da kake ciki, a takaice dai, duk abinda kake gnai a gabanka kana ganinsa a cikin kwakwalwarka. Shin tarin kwayoyin halitta ne suke gnain abinda kake gani? Makanta, kurumta, ko hargitsatstsun kwayoyin halitta? Mene ne yasa wandansu tarin kwayoyin halitta suka tattare da wadannan sifofi wasu kuwa babu? Shin aikin da muke yi na tunani, fahimta, tunawa, mu yi farin ciki mu yi bakin ciki, da duk abubuwan da muke yi sun kunshi jujjuyar sanadarai ne tsakanin su da tarin kwayoyin halitta ne?

Idan muka zurfafa tunani akan wannan tambayoyi, zamu ga cewar babu hankali a cikin neman iko daga tarin kwayoyin halitta.Ya bayyana a fili cewa abinda yake gani, ji, da kamsasa wato kasaitacciyar halitta ce. Wannan halitta a “raye” take kuma ba tarin kwayoyin halitta bane ballanta inuwar hoton da kwayoyin ke bayyanarw. Wannan halitta na alakantuwa da ttsinkayen dake gabanta ta hanyar amfnai da hoton gangar jikinmu.

Wannan halitta itace “Ruhi”.

Dandazon tsinkayen da muke kira “duniyar da muke ciki” wnai mafarki dake gudanawa a wannan ruhi, kamar dia yadda muke mallakar gangar jikinmu da duniyar da muke gnai a mafarkinmu basu a zahiri, haka ma sararin duniyar muke mallaka da gangar jikinmu.

Hakikanin halittar itace Ruhi. Babu abinda irin kwayoyin halittar take kunshe da su illa tsinkayen da ruhi ke haskawa. Nutsatstsiyar halittar dake rubutu kuma karanta wannan sidirori ba wai kawai curin kwayoyin halittu da sunadaran hada rayuwa bane – da kuma cakuduwarsu – sai dai “Ruhi”

Hakikanin Mahalicci

Duk wadannan hujjoji suna fuskantarmu izuwa wata muhimmiyar ma’asla. Idan abinda muke yarda shine zahirin duniya Yana samuwa daga tsinkayan da ruhi yake gani to daga ina tsinkayen yake samuwa?

Wajen amsa wannan tambaya dole ne mu kalli wadannan hujjoji masu zuwa: Kwayar halitta a karan kanta bat ada wanzajjiyar sifar da zata iya juya kanta. Tunda kwayar halitta tsinkayenta ake, to wata aba ce ta wucin gadi. Ma’ana wannan tsinkaye lallai ya samu ne ta wnai karfi na daban, wanda yake dauke da ma’ana ta cewar halittarsa aka yi. Haka kuma wannan halitta mai cigaba ce. Domin idan babu cigaban halitta to abinda muke kira kwayar halitta wata ran za a nemeta a rasa. Muna iya misali da talabijin mai nuna hoto a duk lokacin da na’urar bada sako take watsawa. To shin wanene yake saka rayukanmu kallon taurari, duniya, tsirarrai, mutane, jikinmu da duk wnai abu da muke gani?

Hujja ta tabbata akan wanzuwar kasaitaccen mahalicci, wanda ya halicci duniya baki daya tarin tsinkaye, da cigaba da halittarsa babu }a}}autawa. Tunda mahalicci ya }awata halittarsa, lallai yana da }asaitaccen iko da buwaya. Wannan mahalicci ya gabatar da kansa garemu. Ya saukar da littafi kuma ta wnanan littafi ne ya bayyana mana kansa, duniya da dalilin halittarmu.

Wannan mahalici shine Allah kuma sunan littafinsa Alkur’ani.

Hujjarmu akan halittar sammai da kasa, ma’a rashin tabbata ga duniya, da fhaimtar cewa wanzuwarsu daga halittarsa ikonsa ne kuma wata rana zxasu gushe a yayin da ya kawo karshen wannan halitta, duk anyi bayaninsu a cikin wannan aya kamar haka:

“Hakika Allah yana rike sammai da kasa domin kada su gushe. Kuma lalle, idan sun gushe, babu wani bacinsa da zia ri}e su. Lalle shi, Ya kasance mai hakuri, mai gafara. (Suratu Fatir 41)

Kamar yadda muka fada a farko, wasu mutane basu da kyakkyawar fahimtar Ubangiji sbaoda sai suke daukarSa wata halitta a wani wuri a sama kuma bashi da ala}a da abinda yake faruwa a sararin duniya. Hujja akan wannan fahimta ta dogara ne akan tunanin cewa sarrarin duniya tarin kwayoyin halitta kuma Ubangiji yana daga wajen “wannan duniya, a wuri manisanci. A wasu addinai na karya, akan wannan takaicewa aka kafa imani ga Allah.

Bayan haka, kamar yadda muka bayyana cewa, tarin kwayoyin halitta suna dauke ne da majiyai. Kuma hakikanin mahalicci shine Allah. Ma’ana dai Allah kadai shine ya wanzu. Koma bayanSa inuwar halitta ce. Saboda haka, kuskure ne fahimtar cewa Allah baya kewaye gefan dayan halitta. Hakika Allah yana kewaye da komai kuma ilminsa ya zagaye komai.

Alkur’ani ya bayyana hakikanin al’amarin kamar haka:

Bayani babu wnai Ubangiji face shi, Rayayye, mai tsayuwa da komai, gyangyadi ba ya kamashi, kuma barci baya kama shi. Gareshi abinda yake a cikin sammai da abinda yake cikin kasa yake. Wane ne wanda yake yin ceto a wurinsa, face da zininsa? Yana snain abinda yake a gaba garesu da abinda yake a bayansu. Kuma basu kewayewa da komai daga ilminsa, face da abin da ya so Kursiyyunsa ya yalwaci sammai da kasa. Kuma tsare su ba ya nauyayarsa. Kuma shine Madaukaki, mai girma. (Suratul-Bakara 255)

Hujja akan Allah Yana kewaye da sammai ta sake fitowa a wata ayar kamar haka:

Kuma Allah shi yake da gabas da yamma, sbaoda haka, inda duk ake juyar daku, to acan yardar Allah take. Lalle ne, Allah mawadaci ne mai ilmi (Suratul- Bakara, 115)

Tunda ababan halitta kowannensu tsinkaye ne, ba zasu iya ganin Allah ba; amma Allah na gnain tarin }wayoyin halitta a sifar da ya halicce su. A cikin Al}ur’ani, an bayyana haka” “Gannai basu iya kirkuwarSa, kuma Shi, yana riskuwar Gannai.” (Suratul-An’am, 103)

To, don me idan rai ya kai ga makoshi, alhali kuwa ku, a lokacin nan, kuna kallo, kuma mune mafi kusanta gareshi daga gareku, to, amma ku baku gain. (Suratul Waki’a, 83 – 85)

hayat, lüks yaşam

Some people accept that when they touch a bus, they feel the cold metal in their brains. On the other hand, they do not accept that the feeling of pain at the moment the bus hits them forms in the brain. However, a person will feel the same pain if he sees himself falling under a bus in his dream.

Ma’ana, ba zamu iya tsinkayen wanzuwar Allah da idanunmu ba amma Allah, shi yana gnain cikinmu da wajenmu, kallon da tunaninmu. Ba zamu iya furta kalma ba face da saninsa, ballantana ma mu numfasa.

Yayin da muke kallon ga~o~in tsinkaya a cikin rayuwarmu zati mafi kusanci baya fitowa daga ]ayansu, amma Ubangiji da kansa sirrin wannan magana na tattare a cikin ayar da zata zo ta cikin kur’ani “Kuma lalle ne, hakika Mun halicci mutum, kuma Mun san abin da ransa ke yin wasu wasi da shi, kuma Mu ne mafi ksuanta zuwa gare shi da lakar jannayensa.“(Surah Qaf : 16) Idan mutum ya tuna cewa an kera jikinsa da tarin wayoyin halitta, “Ba zia iya fhaimtar wannan muhimmiyar hujja ba. Idan ya dauki kwakwalwarsa a matsayin “kansa” to bigiren da ya yarda ya zama wajensa zia zamanto kananan mitoci 20 – 30 nesa daga gareshi. Haka kuma, idan ya dauka babu wani abu wai shi kwayar halitta, kuma komai ma hasashe ne, kamar dai ciki, waje, ko kusa to ma’anar na iya sarayewa. Ubangiji nakewaye dashi kuma shine ‘Mafi kusanci’ izuwa gareshi.

Ubangiji ya sanar da mutane cewa shine “Mafi kusaci” izuwa garesu a ayar“Idan bayiNa suka tambayeka game da NI, hakika ni ina kusa (dasu) (Surat al-Bakara 186). A wata yar mai kama da wnanan ta zo da irin hujjar: Yayin da Muna fada maka cewa Ubangijinka yana kewaye da mutane (dan Adam) (Sural al-Isra 60).

Mutum na iya kauce hanya idna yana tunaninc ewar shine mafi kusaci akan kansa. A ha}i}anin Ubangiji shine mafi kusanci garemu fiye da kanmu. Ya tattaro hankalinmu zuwa wannan batu a cikin ayar ‘To don e idan rai ya kai ga makoshi ?. Alhali kuwa ku, a lokacin nan, kuna kallo. Kuma Mune mafi kusanta gare shi daga ku, to, amma ku baku gani.’ (Suratul Waki’a, 83-85). Kamar yadda ya bayyana a wannan aya, mutane suna rayuwa amma basu fahimci wannan hujja ba don basa ganinta da idonsu.

A daya bangaren kuwa, abu ne mawuyaci ga mutum, wanda ba komai bane illa inuwar halitta, ya samu wani iko da karfi daban da Allah. Ayar “kuma ubangijinku ne ya halicceku da abinda kuke aikatawa!”(suratus- saaffat, 96) ta nuna cewar duk abinda muke ganin faruwarsa yana karkashin ilmin ubangiji ne. A Alkur’ani, an bayyana hakikanin wannan magana a ayar “kuma baka yi jifa ba a lokacin da ka yi jifa; amma Allah ne yayi jifan:”(surat al Anfal, 17) inda aka karfafa cewa babu wani da ‘yantu ga barin Allah. Duk da cewa, ubangiji ya bawa wannan inuwar halitta jin kanta da kanta. A hakikanin kuwa, ubangiji ne ya aiwatar da aikin. Saboda haka, idan mutum ya dauki abin da yake aikatawa a matsayin na sa, lallai ya dauki hanyar yaudarar kansa

Wanan shine hakikanin al’ amarin mutun ba zai so ya yayarda da hakan ba yana iya tunanin kansa a matsayin wata halitta data ‘yantu gabarin ubangiji amma wanan bazai canza komai ba. Domin rashin dabararsa ta kinyarda da hakan shine yana cikin ikon da kuma yardar ubangiji.

Duk abinda kake mallaka hasashe ne

Kamar yadda muka iya sani a fili, rayuwar da muka sani a cikin kwakwalwarmutane dan gane da hujjojin dakimiyya dafisaha ba da akidun yan jari-hujja ba sanran kuma tana daka neda curin hotuna wanda ubangiji yakimsa akwwklwarmu duk dacewa mutane basu fiya son su hada; kokuma basa son su saka komai aciki fassarar ‘’ rayuwa dake cikin kwakwalwarmu ba

Idan dai kayi tunani sosai, zaka fahimci cewar gidanka kayan datun dake gidanka wakila ma motar da ka sayo kwanan ofishinka sarkokinka kudin ajiyarka a banki a harkokinka matarka’ya’yanka abokan aikinka da duk abubuwan da kake mallakar suna kushe ne a wanan duniyar hasa shen dake kwakwalwarka daaka kimsa maka. Duk abinda ka gani, ji, ko kamsasa – a takaice – da kake tsinkaye ta gabobinka biyar dake kewaye a jikinka suma bangare ne na wannan “duniyar hasashe” sautin muryar mawakin da kake so, ranar da kake shan hantsi, fure mai cike da kyawawan launuka, tsuntsun da yake kewayowa ta bakin tagarka, kwale – kwalen dake tafiya a hankali a cikin inuwa, yabanyar gonarka, na’urarka mai kwakwalwa…

Wannan shine hakikanin al’amarin, domin itace duniya tarin wadannan hotuna ne da aka haliccesu domin a jarraba dan Adam. Ana jarraba mutane ta ko’ina a cikin takaitacciyar rayuwarsu ta hasashen da babu hakikani a ciki. Wadannan hasashe an gabatar dasu ne haka domin su samu karbuwa. Alqur’ani ya bayyan wannan hujja kamar haka:

An kawata wa mutane son sh’awowi : daga mata da ‘ya’ya ; da dukiyoyi abubuwan tarawa daga zinariya da azurfa ; da dawaki kiwatattu da dabbobin ci da hatsi. Wannan shine dadin rayuwar duniya. Kuma Allah a wurinsa kyakkyawar makoma take. (Surat Al – Imran, 14)

Yawancin mutane sukan manta da addininsu domin tara abin hannu, dukiya, abubuwan tarawa daga zinariya da azurfa, daloli, sarkoko, akwatin banki, kantin sayayya, alkukai – cike da suturori, mota – ta gani ta fada, a takaice dai,duk wani kayan alatu da mutane suke makaka ko suke fafutuwar mallaka kuma tun da dan Adam inuwar halitta ne Su tara hankalinsu akan neman duniya kuma sun manta da lahira. Suna yaudaruwa da “ado da kyale-kyalen’’ fuskantar wannan rayuwa ta duniya, kuma su manta da kiyaye sallah, bada zakka, da yin aikin ibadar da zai tseratar dashi daga takaicin lahira, da cewa, “ina da abubuwan yi”, “ina da hidimomi da yawa”, ko aiki yayi min yawa”,bani da isashshen lokaci”, ina da wasu abubuwa da zan gama”, nayi su anjima”, suna tafiyar da bayyananar rayuwar duniya, alhali kuwa su shagaltu ne daga rayuwar lahira”. (Suratur – Rum, 7), an bayyana wannan rashin fahimta.

Hujjojin da muka fasalta a wannan babi, muka fada cewar kowane abu hoto ne, yana da muhimmmanci saboda alakar da take tattare da dukkanin rashin amfanuwar da wannan yanayi zai haifar. Tabbatar da wannan hujja shine ya fahimtar da cewa abubuwan da mutane suke mallaka ko suke yunkurin mallaka, tarin dukiya tare da rowa, tarin ‘ya’ya tare da alfahari, matayensu da suka mafi kusanci dasu, abokansu, mukamansu da suke jin girma, makarantun da suke yi, yawon bude idon da suke yi duk ba komai bane illa hasashe saboda haka, dukkanin kokarin da akayi, lokacin da aka bata, kuma da rowar da muka ji duk ba zasu wadatar ba.

Shine yasa wasu mutane suke yaudararkansu yayin da suke alfahari da dukiyoyinsu da abubuwan da suka mallaka ko kace “jirayen ruwa”, jiragen sama, masana’antu, kamfanoni, filaye da gidaje” kamar zasu dawwama. Wadancan mawadata wadanda suke fantamawa ta kai kawo a cikin jiragensu, suke kwalliya da motocinsu, suke yawan tattaunawa dangane da tarin kudinsu, mu dauka ma sun fi kowa girman mukami kuma su rika jin sunfi kowa samun nasara saboda wadannan, idan da zasu yi tunanin cewa duk wannan nasarar da suka samu a rayuwa ba komai bace illa hasashe, ta wane irin hali zasu samu kansu.

Haka ma yadda mutane sukan yi lokacin da wani abu ya faru a duniya wanda zai sanya jin kunya yayin da suka gano kan al’amarinsa. Wadanda suke yakar junansu, wadanda suke fusata, cikin fushi, wadanda suke yin zamba, wadanda suke karbar rashwa, wadanda suke yin kayan jabu, masu yin karya, masu kokarin tara kudi, masu batawa mutane, masu duka da zagin wasu, masu taso da gaba, wadanda suke sha’awar manyan mukamai, masu hassada, masukokarin su birge, masu son cigaba amma kowa yaci baya, yayin da suka gane cewar duk sunyi wadanna abubuwan ne a mafarki.

Tunda ubangiji ne ya halicci wadannanhotuna, mamalakin komai shine Allah. Wannan hujja ta fito baro – baro a cikin kur’ani:

Kuma Allah ke da (mallakar) abin dake cikin sammai da kuma abin dake cikin kasa, kuma Allah ya kasance ga dukkan komai mai kewayewa. (suratul Nisa,126)

Babban shashanci ne mutum yayi watsi da addini akan hasashe kawace – kawace kuma ya rasa rayuwar lahira.

A wannan gaba, wani abu yakamata a lura dashi shine: anan bamu fadi cewar duk abubuwan da ka fuskanta na hujjoji akan “dukkan abinda kake iya mallaka”, dukiya,’ya’ya, maata, abokai, mukami da kasamu wanda yake saka kamkamo zai gushe a kusa ko a nesa, sannan basu da wata ma’ana ba’. Muna iya cewa dukkan mafarki ne kuma tsararrun hotuna ne da ubangiji yake nuna maka don ya jarraba ka’. Kamar yadda kake gani akwai banbanci sosai tsakanin wadannan zantuttuka guda biyu.

Koda yake zaka ga wani baya sun ya gane wannan hujja kuma sai ya garace ya yaudari kansa ta yarda da wanzuwarsu, karshe dai zai mutu kuma a ranar lahira za’a fayyace masa komai yayin da aka sake halittarsa. A wannan rana “ganinka mai kaifi ne” (surah Qaf, 22). Kuma zai ga komai sarai. Saboda haka, idan ya karar da rayuwarsa akan neman manufa ta hasashe, zai yi nadamar ina ma bai taba rayuwa ba kuma yace ‘in dadai ita, ta kasance mai halaka ni gaba daya ce! Dukiyata ba ta wadatar dani ba! Ikona ya bace mini!”(suratul haqqa, 27- 29)

Me yakamata mai hankali yayi, a daya hannun, yayi kokari ya fahimci hakikanin gaskiyar rayuwar duniya a wannan sarari, tun lokaci bai yi nisa ba. Idan ba haka ba, zai karar da rayuwarsa yana bin mafarki kuma a karshe ya gamu da gamonsa. A kur’ani, makomar karshe akan mutanen da suka tafiyar da rayuwarsu ta duniya akan kyale – kyale kuma suka manta da mahaliccinsu ya bayyana kamar haka:

kuma wadanda suka kafirta, ayyukansu suna kawayeniya ga fako, mai kishin wa yana zatonsa ruwa, har idan yaje masa bai iske shi ba kuma ya sami Allah a wurinsa, sai ya cika musu hisabinsa kuma Allah mai gaggawar sakamako ne. (suratul nur, 39)

Koma bayan tunanin ‘yan jari- hujja

Tunda daga farkon wannan babi, ya bayyana cewa tarin kwayoyin halitta ba sune suke halitta kamar yadda ‘yan jari-hujja suke fada sai dai wasu halitar ce da ubangiji ya samar ‘yan jari-hujja sun daga akan imanin da suke yi wanda yake kunshe a falsafancinsu da bayyana shirmen da suka tabka.

Misali, daya daga cikin manyan masu yada falsafancin jari-hujja a karni na 20, mabiyin akidar Karl Marx, George politzer, ya bada “misalin bus”a matsayin “gagarumar hujja” ta wani zanen tarin kwayoyin halitta kamar yadda politzer ya fada, masana falsafar da suke tunanin cewa kwayoyin halittar hasashe ne suke kaucewa idan sunga bus ta taho kuma wannan hujja ce akan zahirin wanzuwar kwayoyin halitta.206

Lokacin da wani sanannen dan jari – hujja, John, aka gaya masa cewa kwayoyin halitta tarin hasashe ne, sai yayi kurarin “tabbata“ da hujjarsa da zahirin wanzuwar duwatsu ta fatali dasu da kafa. 207

Irin wannan misalin ne Friedrich Engels, shugaban Politer kuma shine ya kafa jari-hujjar harshe tare da Marx, ya rubuta cewa “Idan dai salar biredin da muke ci hasashe ne, to ba zasu tsayar da jin yunwar muba. 208

Akwai irin wadannan misalin da yawa da guntayen maganganu kamar su “zaka iya fahimtar wan zuwar kwayoyin halitta lokacin da aka mareka a fuska” a littattafan shaharorrun “yan jari-hujja kamar su Marx, Engels, Lenin, da dai sauran su.

Gwauruwar fahimta dake shiryarwa izuwa wadannan misalan yan jari-hujja a kokarin da suke yi ne fassara “kwayoyin halitta hasashe “ko a metsayin “kwayoyin halitta dabarar haske ce” sun dauka cewar hasashe kamar tagi ne dake dauke da za’a iyajin an taba shi. Motar datake mutum ta sa sunce “kalli, tayi hadari, wannan ba hasashe bane “Aabinda basu fehimta ba shine dukkan hasashen da aka gani yayin da mota ta daki wani abu kamar baguwa, haduwa, da jin radadi to a kwakwalwa yake samuwa.

Misalan mafarkai

Mafi kyawun misalin dake bayanin hakikan wannan al’amari sune mafarkai. Zai iya gangarowa daga kanbane ya karya kafa, yayin hadarin mota, ya makale karshen bus, ko yaci biredi kuma yaji ya koshi, kamar irin abubuwan da muke gani a rayuwar mu ta yau da kullum wanda na aka gani a mafarki da irin abinda muke ji a ranmu.

Wannan mutumin yana tsinkayen hotuna, sauti, jin tauri, taushi, kunnuka, da dai sauran abubuwan da yake jin wadanda suke jibinci abinda yake gani a mafarki.abubuwan da yake tsinkaye a mafarki iri daya ne da wanda yake gani a “zahirin” rayuwa. Biredin da yake ci a mafarkinsa wanda ya kosar dashi koda yake hasashe ne kawai, domin jin an koshi shima hasashe ne. duk da cewar a zahiri, wannan mutum yana kwance ne a gadonsa a lokacin. Babu wasu matakalai, cinkoso, babu wasu bus (motoci) da za’a lura dasu. Muutmin da yake mafarki yana ji da ganin abubuwan da basu wanzu a zahirin rayuwar duniya ba. Hujjar cewa a mafarkinmu, muna gani, ji da amfanuwa izuwa abubuwan da muke gani ba tare da alaka ta zahiri a cikin rayuwarmu ta yau da kullum tare da fahimtar cewa lallai rayuwar duniya cike take da hasashe.

Wanda suksyi imani da falsafar jari – hujja, kuma musamman akidar Marx, idan ya basu labari akan hakikanin samuwar kwayoyin halitta sai kaga sun tashi da tabarmar kunya. Suna kawo misalai daga shaci fadin Marx, Engels, ko Lenin har kaji suna gasgata zancensu da kawo misalan zahiri.

Bayan haka, lallai wadannan mutane sunyi tunanin cewa zasu iya wadannan ambato a mafarkansu. A mafarkansu,zasu iya karanta”Das kakpital”, yana cikin dakin tattaunawa, yana fada da ‘yan sanda. Idan an buge shi a kansa, har ma yana jin zafin ciwon da aka ji masa. Idan aka tambayesu a mafarki, zasu yi tunani cewar abinda sukegani a mafarkansu ya kunshi “hakikanin kwayar halitta”. Haka kuma, yakasance a mafarki ne ko fadake, duk abinda suke gani, ko suji suna dauke ne kawai da hasashe.209

Rayuwar Dake Cikin Mafarki

A gareka, zahiri shine abinda zai iya tabuwa da hannun da ganuwa da idanu. A mafarkinka ma kana iya “tabawa da hannunka kuma ka gani da idanunka”, amma a zahiri, baka da hannu ballantana ma abinda zaka taba ko gani. Babu wani abinda yake tabbatuwa ne zahiri wanda yake sanya faruwar abun illa kwakwalwarka. Kana yaudaruwa ne cikin sauki.

Shin menene yake rarraba tsakanin zahirin rayuwa da mafarki? Alal hakika, dukkanin wadannan tsarin rayuwa guda biyu an halartosu ne a kwakwalwa. Idan muka dace da kyakkyawar da muke rayuwa. Idan muka farka daga mafarkinmu, babu wani dalili da zai hana muyi tunanin cewa lallai mun shiga wata doguwar zangon mafarki wanda muke kira “zahirin rayuwa”, dalilin da yasa muka dauki mafarkinmu wasa kuma muka dauki duniya pogaske ba komai bane illa aikin da muke aiwatarwa da wannan shi yake nusar da mu cewwar za’a farkar damu daga rayuwar duniyar da muke tunanin muna raye a cikinta yanzu, kamar yadda ake farkar damu daga mafarki.

rüya, rüyadaki dünya

Misalin hada jijiyoyi daban – daban

Bari mu dauki misalin Politzer na hadarin, idan aka jona jijiyoyin mutumin da aka kade, wadanda mala’ku sunzo sun dauki ransa, kuma gashi ya fara rayuwa a kiyama. (Ana iya ganin haka a zahirin rayuwa, wadda itama tsinkaye ce kamar mafarki.)

Mutum da yake mafarki gashi mota ta kade shi na iya farkawa a gadon asibiti amma amafarkin sa kuma ta fahimci cewa ya nakesa, duk dakan zai iya farawa a mafarki . kuma zai iya mafarki cewa ya mutum a hadarin mota, har

Samuwar hasashe A kwakwalwa ba falsafanci bene, hujjar kimiyace,

‘Yan jari-hujja samyi da ‘awar cewar duk abinda muke fada annan ra’ayin fasafancine, bayan haka, daukar cewa “rayuwar duniya “kamar yadda muka kiranta,munke tattaruwar hasashe ne ba falsafanci bane illa cikakkiyar hujjar kimiyya. ya hada hoto da ji yake samuwa a cikin kwakwalwa duk an koyar dasu a makarantun koyan ilmin kimiya da cikakken bayani, wadannan hujjoji sun samu tabbatar da kimiyyar karni na 20 musamman ma kimiyar lissafi ta nuna a fili kwayoyin halitta basu da dauke da hakikanin da’awar cewa kuma kowane mutum ta hankalinsa yakekallon fuskar kwakwalwasa. Duk mutumin da yarda kimiyya ya kasance mai bautawa alloli ne, addinin Buddaha yake wai ko wane irin addini yake sai ya yarda da wannan hujja. Dan jari hijja ne na iya kin yarda wanzuwar ubangiji ammam bai isa ya ya karyata zahirin kimiyya.

Kasawar Karl Marx, Friedrich Engels, Gorge Politzer da sauransu wajen fahimtar wannan sassaukar shaida abin haushine kodayake mata kin fahimtar kimiyya a zamaninsu yana da karanci sosai. A zamaninmu kuwa, kimiyya da fasaha takai matukar cigaba kuma bincike nakusa yasaukaka fahimtar wannan hujja. A daya bangaran kuwa, yan jari –hujja, sunyi ambaliya cikin tsoran fahimtar da mutane yadda zasu yi akan wannan hujja,dan gane da yadda zata rushe falsafancinsu.

Babban tsoran yan jari hujja

materyalist profesör, rennan pekünlü

Marabucin jari-hujjar Turkiyya Rennan pekunlu yana cewa “ka`idar juyin halitta bata da muhimmanci hakikanin abinda ke kawo fargaba shine wannan” saboda ya gane cewar wannan gaba itace ta rushe kwayar halitta abinda, yaji imani a ciki.

Har izuwa yanzu, babu wani martani da ya futo daga tsoran masana jari-hujjar turkiyya akan batutuwan da suka fito a wannan littafi, wato hujjar cewa tsari kwayoyin halitta ba komai bane illa hasashe. Mun fahimci cewar abubuwan damuk afada basu fito fili ba , kuma suna bukatar zurfafa bayani akan haka, kafin mu dora gaba, ya bayyana cewar yan jari-hujja basa sakewa akan yaduwar wannan gabar magana, saboda haka sun cika da faduwar gaba akan wannan batu.

A yanzu yan jari-hujja sun fito fili suna fadar irin fargaba da damuwa acikin rubuce-rubucensu, tarurrukansu da hukunce-hukuncensu. Zantuttukan da suka shayi cikin rashin tabbas, da kuma fuskantur barazana. Faduwar Jamiyyar ke’dar juyin zamano,faduwar kamiyyar ka’idar juyin zamani,wadda ita suka dauka a matsayin tushen falsafanacinsu , ta rigaya ta jefe su cikin fako , yanzu sun gane cewa sun fara rasa kwayar halitar kamta, wadda itace kasaitacciyar garkuwa fiye da darwimyan ci, kuma lalai sun fuskanci mafi muni kwazane.Ta kai su ga kuma kwakwalwarta ta”rushe kirkirarun al’adunsu”

Daya daga cikin wadanda suka furta hakan a tsarar masana jari – hujja a shine renan pekunlu, malami kuma marubucin Bilim ve Utopya (Kimiyya da Utopia) wadda ake bugawa lokaci-lokaci don daukar gabatar kare jari-hujja. Duk a kasidunsu cikin Bilim ve Utopya da tattaunawar da yake halarta, pkunlu ya gabatar da littafin Evolution Deceit a matsayin abun ne farko dake kairowajari- hujja “barazane” abinda yake damun Pekunlu fiye da abokanan da suke karyata darwiniyanci shine bangaren da kake karantawa yanzu. Pekunlu ya gabatar da sakonsa ga masu sauraron makarantan littafinsa cewa “kada ku bari a dauke hankalinku ga barin imanin da kuke yi akan jari-hujja dage wasu cushen ra`iyoyi kuma ya nuna ya kanto Vladimir I.Lenin, jagoran juyin juya halin kwaminisancin Rasha, a matsayin katanga. Da bawa kowa shawara akan ya karanta tsohon littafin lenin mai suna Materialism and Empirio-Criticism, abinda kawai pekunlu yayi shine maimaita kalaman lenin da yace” kada kayi tunanin wannan batu ko ka rasa saifi akan jan-hujja kuma addini ya rade ka”. A cikin wata kasida da ya rubuta a waccan mujalla da muka ambata, ya ciro sidirorin masu zuwa a wurin Lenin:

Yayin da kaki yarda da zahirin gaskiya, data zo mana a gabbai, ka yi asarar duk wani makami da zaka yaki addini, domin ka fada cikin tsantsar bin wahayi-shine dai abinda addini yake bukata. Tarko na kama farcen tsuntsu, yana gama yawo. kuma duk masananmu sun fada tarkon neman zahirin gaskiya, wato, sassaukan tafarki; sun afka cikin tarko daga lokacin da dauki “gabbai” ba a matsayin zahirin rayuwa amma a matsayin “muhimmi.” Ba gabban kowa bane, ba zuciyar kowa bace, ba ruhin kowa bane, ba ikon kowa bane.210

Wadannan kalmomi sun fayyace a fili cewa lenin dai ya gane kuma yana so ya kone daga zuciyarsa data “gwarazansa” haka me abin ya damu `yan jan-hujjar wannan zananin ta hanya iri daya. Bayan haka, pekunlu da sauran `yan jari-hujja samu fama da bacin rai, saboda sun sani cewar yanzu wannan hujjar ana sanyata a hanya mafi sauki, tabbatacciya,kuma mai sauran gamsarwa wadda tafi ta shekaru 100 da suka shude. A farkon a tarihi, an tattauna wannan batu ta hanyoyi da ba zasu iya jurewa ba.

Koda yake, shaharraen ra`ayi shine mafi yawancin masana kimiyyar jari-hujja sun dauki tsaka-tsakin mataki akan hujjar cewa “kwayoyin halitta ba komai bane illa kasashe”. Gasar da ake yi bayani a wannan babi tana daya daga cikin muhimmai kuma gaba mai kayatarwa wanda mutum ba zai taba riska a rayuwarsa ba. Babu wata dama a wurinsu ta fuskantar irin wannan muhimmiyar a baya. Duk da haka halayyar wadannan masana kimiyyar ko yadda suke bayyanar da ambatonsu da kasidunsu ya nuna yadda karancin tunaninsu yake.

Ta kai ga cewa halayen da wasu masana jari-hujja suka nuna akan wannan gaba da ake tattauna anan sun nuna yadda suke yi makauniyar riko ga jari-hujja wanda sai jawo masa wata illa a tunaninsa saboda haka, an rasa tasu ga barin fahimtar batun. Misali Alaatlin Senel, shima malami ne kuma marubuci ga Bilim ve Utopya, ya bada sakonni iri daya dana Rennan pekulu cewa “Ku manta da rushewar Darwiniyanci, hakikanin batun dake sanya fargaba shine wannan”, kuma ya bukaci cewa “saboda haka ku bada hujjar abinda kuke fada” tuna irin cewar falsfancinsa bashi da tushe. Abinda yafi kayatarwa shine wannan marubucin ya rubuta sirirori cewa ba zai iya faliuntun hujjar da ya dauke ta hadari ba.

Misali, a wata kasida inda yayi cikakken bayani akan batun, senel ya yarda cewa rayuwa da muke ciki ana riskarta ne a kwakwalwarmu kamar hoto. Bayan haka, sai ya agaba da yin da`awar cewa hoto ya kasu kashi biyu, da wadanda suka bada inuwa ta zahiri da kuma wadanda basa hakan, saboda haka wadanda suke bada hoton zahirin rayuwar duniya. A wajen goyon bayan hujjarsa, ya bada “misalin tangaraho”. A takaice, ya rubuta cewa: “Ban sani ba shin hoton da nake gani a kwakwalwata suna inuwa a zalirus rayuwar duniya ko babu, amma ina ganin haka yayin da nayi masana a akin tangaraho. Idan nayi magana a tangaraho, bama fanin mutumin da nake zance dashi amma zan tabbatar da wannan hira yayin da muka hada gari gashi.” 211

Saboda fadin haka, wannan marubucin hakika yana nufin wannan magana mai zuwa “. Idan muka yi shakkun hasashenmu, zamu kalli al`amarin kansa kuma mu duba hakikaninsa” haka kuma, wannan shaida ce ta karkatacaiyar fahimta da saboda haka abu ne mawuyaci awurinmu riskar kwayar halittar da kanta. Ba zamu taba fita daga wajen zuciyarmu ba kuma mu san abinda yake “wajenta”. Shin muryar dake fitowa ta cikin tangaraho tana da ma`ana ko babu mutum ne iya tabbatarwa akan tangaraho. Saboda haka, tabbatarwa ma hasashe daga zuciya .

A gaskiya, wadannan mutane suke riskar wadannan al`amura a mafarkansu. Misali, sunel yakan iya gani a mafarkinsa gashi yana da wanda suke yi maganar ya tabbatar da haka yayin da wanda suke yi maganar ya fada. Ko, pekunlu na iya jin mafarkisa yana fuskantar “barazana” sannan yake shawartar mutane su karanta tsofaffin littattafan lenin. Saboda, wadannan yan jan-hujja ba zasu taba musun cewar aabinda suke yi da kuma mutane da suke yi magana dasu a mafarkisu ba komai bane illa tsinkaye.

Mutum, shi da kansa zai tabbatar da hotunan dake cikin kwakwalkwa suna da ma`ana ko babu? Daga inuwar halittar dake kwakwalwarsa? Babu shakka, ba zai yiwu `yan jari-hujja su samo wata taskar bayanau da zasu taimaka wurin fahimtar abinda yake wajen kwakwalwa kuma su tabbatar dashi.

Duban cewar dukkan hasashe na samura ne a cikin kwakwalwa amma ana zaton cewa mutum na iya fita “wajen” kwakwalwa kuma ya samu tabbacin lasashen mutum yana da iyaka kuma hujjar da aka fada har gitsatstden tunani.

Haka kuma, hujjar da aka fada mutum mai lafiyar fahimta da tunani na iya riskar haka.Duk mutumin da bashi da kartattaccen ra`ayi zai iya ganewa dangane da abubuwan da muke fada, cewa yana da wahala gareshi ya jaraba wanzuwar rayuwar duniya a gabban hankalinsa.

Duk da haka, ya bayyana cewa makauniyar biyayya ga jari-hujja ya tarwatsa yunkurin fahimtar mutane. Saboda wannan dalilin ne kamar dai magabatan su wadnda suka yi kokarin “tabbatar” the wanzuwa kwayoyin halittar ta hanyar ta manta da dutsen ko cin biredi.

Kuma lallai ne a gabatar da cewa wanan bawani yanayi ne mai tayar da hankali saboda rashin tafarkin makiya adalili a kur’ani musamman ubangiji ya bayyana cewa sumutanene wadanda basuhakalta (Suratul Mai’da 58)

‘Yan Jari-hujja Sun Fada Cikin Babban tarko A Tarihi

Halin fargaba da ya jefa tsarar masana jari hujja a kasar turkiyaya kamar yaddamuka amabata misali kadanne suka nuna mana fuskokinsu da kuncin dake tattara dasu wanda basu taba gamuwa dasu a tarihiba hujjar cewa kwayoyi halitta tsinkaye ne da kimiyyar zamani ta tabbatar kuma ta bayyana a fili babu ko kwanto kuma da kuma da karfin hujja yaragewa yan jari hujja suga rushewar duniyar da suke makauniyar imani da da gyara ta.

A gaba dayan tarihin dan adam kowanne lokaci tunani irin na’yan jari hujja yana wanzuwa ganin sun yarda da kansu da falsafancin da sukayi imani dashi, yasa suka yarda allah wanda ya haliccesu’ labarin da suka shirya ya nuna cewa tarin kwayoyin halitta basu da farko bare karshe saboda haka dalilan wadannan basu da mahalicci yayin da suka karyata wanzuwar ubangiji sabo da son zuciyarsu suna fakewa A cikin kwayoyin halitta wadda suka sani itace ta wanzu a zahiri sabo da yardarsu dake cikin wannan falsafanci yasa suke sanin baza’a taba zuwa dawani bayani sabanin haka ba

Wannan shine dalilin dayasa hujjar da aka ambata a wannan littafi dangane da zahirin halittar kwayoyi suka basu mamaki sosai abinda aka fada anan ya rusa ginshikin falsafanci kuma baibar wata kafar tattaunawa ba. Kwayoyin halitta, abin dogaronsu ta fuskar tunani, rayuwa rashin hankali da rashin yarda, ya baci kwatsam. Saboda ta kaka jari hujja zai wanzu yayin da kwayar halitta bata wanzu ba?

Daya daga cikin ayyukan da ubangiji yayi shine yakar makiya addini. Hakan ya bayyana a ayar “sura makirci kuma allah yana mayar musu damakirci kuma allah ne mafificin masu makirci “ (Suratul Anfa’l, 30).

Ubangiji ya nannade ‘yan jari-hujja ta hanyar sanyawa wasu su zaci cewa kwayar halitta ta wanzu yin haka. Ya tozarta su ta boyayyiyar hanya, ‘yan jari-hujja suna ganin abubuwan da suka mallaka, mukamansu, da al’umar da suke cikinta duniyar gaba daya da abin dake cikinta sun wanzu. suke yiwa Allah tawaye ta hanyar yarda da wadannan yayin da suke haka sai suka dogara akan kwayar halitta gashi kuma suna fama da rashin fashimtar cewa sun kasa tunanin cewar ubangiji yana kewaye dasu. Ubangiji ya shelanta halin da kafirai suka fada sakamakon taurin kansu:

Shin suna nufi wani kaidi ne to wadanda suka kafirta sune wadanda aka yiwa kaidi (Suratul Dur, 42)

Wannan shine mafi girman kasu a tarihi yayi da suka kara kangarewa yan jari- hujja sun shiga tarkon da fuskantar matsanancin faduwa a yakin da suka kulla akan ubangiji ta hanyar kawo wasu batattun sifofi akansa. Ayar “kuma kamar wancan ne mun saya a cikin kowace alkarya shugabanni sune masu laifinta domin suyi makirci a cikinta alhali kuwa basu yin makirci face ga rayukansu kuma basu sani ba” ya shelanta yadda wadannan wawayen mutane da suke gaba da mahaliccin su suke, da yadda zasu kare (Suratul An’am,123). A wata ayar an maimaita irin wannan magana:

Sune yaudarayya ad Allah da wandanda sukayi imani, alhali basu yandarar kowa face kansu, kuma basu sakamkancewa! (Suratul Bakara, 9)

Yayin da marasa imani suke ko karin makirci, basu fahimtar wannan muhimmiyar hujjar da aka karfafa kalmomin da “basu yardarar kowa face kansu, kuma basu sakankancewa! “a cikin ayar. Wannan itace hujja da za’ace dukkan abinda suka fuskan ta hoto ne da shirya shi don su tsinkoya shi, kuma dukyaudarar da sukeshirys shi yi hotuna ne da suka samu a kwakwalwar su kamar dai sauran ayyukan da suke yi. Sun manta da cewar basu tare da kowa sai Allah kadai kuma, sun fada cikin ramin muguntar da suka haka.

Ba wasu bane illa kafiran da suka rayu acan baya, wadanda suke rayuwa a yanzu suma sun fuskanci gaskiyar abinda zai rushe shirin su daga tushe. A ayar “…lalle ne kaidin shaidan ya kasance mai rauni.”(Suratul-Nisa, 76), Ubangiji ya fada cewar wadannan kaidi zai kare a faduwa a ranar da aka farkar dasu, kuma aka yiwa muminai bushara a ranar a ayar “…kullinsu baya cutar daka komai.” (Suratul Al’ imrana, 120)

A Wata ayar Ubangiji yana cewa: “Kuma wadanda suka kafirta , ayyukansu suna kamar kawaweniya ga ga fako, mai kishirwa yana zatonsa ruwa, har idan yaje masa bai iske shi komai ba” (Suratul Nur, 39). Shima jari – hujja, ya zama “kawayeniya” ga tawayensu kamar dai yadda aka fada a wannan ayar: idan da zasu yi tunani akai, zasu ga ba komai bane illa kawaweniya. Ubangiji ya yaudaresu da kawaweniya, da jefa su cikin tsinkayar gaba dayan hotunan a matsayin gaske. Duk wadannan “manyan”mutane, farfesoshi, masana falaki, magana ilmin halitta, lissafin kimiyya da sauransu an yaudaresu kamaryara, kuma an tozarta su saboda sun dauki kwayar halittu, wanda suka dora falsancinsu da akidunsu akai, suka shigo cikin tattaunawa muhimmiya, kuma suka riki “ilmantacciyar” tattaunawa. Sun dauki kansu wasu wayayyun da zasu iya bayar da mahawara akan gaskiyar duniya, mafi mahimmanci, musu akan ubangiji tare da karancin hankalinsu. Ubangiji ya bayyana halin da suke ciki a aya mai zuwa:

Kuma (kafurai) sukayi makirci, Allah kuma yayi musu (sakamakon) makircin, kuma Allah ne mafi alherin masu sakawa makirci. (Suratul Al-Imran, 54)

Tana iya yiwuwa a kubuta daga wasu makircin: wannan makircin ubangiji akan kafirai yana da karfin da babu wata hanyar kubuta daga ita. Duk abinda zasu yi ko duk wanda zasu kama da shi, ba zasu taba samun mataimaki bayan ubangiji ba. Kamar yadda ubangiji ya sanar a cikin kur’ani, “ba zasu taba samun wani mataimaki ba Allah ba.” (Suratul – Nisa, 173)

‘Yan jari – hujja fa basu taba zaton zasu fada irin wannan tarko ba . ganin suna da dukwata dama da suka samu ta karni na 20, sun dauka cewar zasu iya gina a yunkurinsu na kin yarda da Allah da jan mutane zuwa kafirci. Wannan dawwamman haukan kafirai da makomarsu abu ne bayyananne a kur’ani kamar haka:

Kuma suka kulla makirci, kuma muma muka kulla sakamakon makircin, alhali su basu sani ba. Ka duba yadda akibar makircinsu ta kasance, lallai mu, mun darkakesu da mutanensu gaba daya. (Suratul –Naml 50-51)

Ta wani bangaren, wannan itace hujjar da ayoyin suke nufi: An fahimtar da ‘yan jari – hujja cewa duk abubuwan da suka mallaka ba komai bane illa kawaweniya, saboda haka an tarwatsa duk abubuwan da suke mallaka. Yayin da suke kalon abubuwan da suka mallaka, masana’antu, zinare, kudade, ‘ya’ya, maata, abokai, mukamai, har da jikkunansu, dukkan abinda suke ganin wanzuwarsu, suna rabuwa daga hannunsu, an “tarwatsa”su a cikin kalmomin aya ta 51 daga Suratul Naml. Anan ne, zamu ce ba kwayoyin halittu bane illa rayuka.

Babu shakka, ganin wannan gaskiya shine saukin da yafi yiwa ‘yan jari – hujja wuya. Hujjar cewa duk abinda suka mallaka kawayeniya ne, suna tantamar haka a kalmominsu, zuwa” mutuwa kafin a mutu” a wannan duniya.

Wannan hujja ta bar su da Allah. A yar, “ka bar Ni da wanda Na halitta, yana shi kadai!”, ubangiji yaja hankalinmu akan cewa kowane mutum, a hakikani, kadai ne a zahirinsa. (suratul – muddathir, 11) An maimaita wannan hujja a wurare da yawa a wasu ayoyin:

“kuma lalle ne, hakika, kun zo mana dai dai, kamar yaddamuka halicce ku a farkon lokaci. Kuma kun bar abinda muka mallaka muku a bayan bayayyakinku…” (Suratul – an’am,94)

kuma dukan kowannensu mai je masa ne a Ranar kiyama yana shi kadai. (suratul – maryam, 95)

Wannan, ta wata ma’anar, itace hujjar da ta zo a ayoyin. Wadanda suke daukar kwayoyin halitta a matsayin allansu to sun zo ne daga Allah kuma zasu koma gare shi. Sun mika al’amuransu ga Allah ko suna so ko basa so. Yanzu sauraron zuwa Alkiyama wadda kowanne sai an tambayeshi akan abinda ya aikata. Koda yake watakila zasu iya fahimtar haka…

Karshe

Gabar da muka gama bayani yanzu tana daya daga mafi girman gaskiyar da ba’a taba gaya maka a rayuwarka ba. Take tabbatar da cewa gaba dayan rayuwar da kaka gani.”inuwar halitta”ce, wannan gaba itace mukallan da zai bude maka fahimtar wanzuwar ubangii da halittarsa da kuma fahimtar cewa shine kadai mahalicci.

Mutumin da ya fahimci wannan gaba lallai ya gane cewa yadda mutane suke zaton duniya wani wuri ba haka take ba. Duniya dawwamamman wuri ne wanda ya wanzu a gaske ba kamar yadda marasa manufa a tunanin yadda tituna suke dauka da kai kawo, suka shiga yaki, suka fitowa cikin alfahari, suka mubazzaranci da dukiya, ko suke sadaukar da rayukansu akan shirme.duniya wani tarin hasashe ne, ko ince kawayeniya. Dukkannin mutanen da muka kawo sunayensu a sama inuwar halitta ne kawai wadanda suke kallon wadannan hasashe a zukatansu: duk da haka basu san wannan ba.

Wannan magana tana matukar muhimmanci domin itace sare kafar falsafancin jari-hujja kamarsu Marx, Engels, da Lenin suke fuskantar barazana da bacin rai, kuma suke jan kunnen mabiyansu da “dai na tunani” akan haka idan an tambayesu akan ta. A hakika, wadannan mutane suna tare da tashin hankalin da ba zai sanya su fahimci cewa hasashe na samuwa ne a kwakwalwarsu itace “zahirin duniya” kuma sun kasa fahimtar sabanin tabbatattun shaidu.

Wannan rashin ganewa ya fito ne sakamakon rashin hikimar da ubangiji ya bawa kafirai. Kamar yadda aka fada a cikin kur’ani, su kafirai “suna da zukata, basa fahimta dasu, kuma suna da idanu, basa gani dasu kuma suna da kunnuwa, basa ji da su: wadancan kamar dabbobi suke. A’a sune mafi bacewa: wadancan sune gafalallu.”(Suratul – A’araf, 179)

Zaka iya zurfafa tunaninka fiye da abinda muka kawo anan taron da amfani da ikon tunani. Saboda haka, dole ne ka tara hankalinka, ka nutsu kuma ka shiga birnin tunani akan yadda kake ganin abubuwan da suke kewaye da kai da yadda kake ji idan ka taba su. Idan kayi tunani sosai, zaka rika ji cewa halittar dake gani , ji, tabi da karanta wannan littafi a yanzu shine rai kuma yake kallon hasaahen da ake kira “kweyoyin halitta” a wani barin an janye shi ga burin rinjayen rayuwar duniya wadda take yaudarar mafi yawan mutane kuma ya shiga fagen yarda da wanzuwar gaskiya.

Da yawa daga cikin wadanda suke yi imani da wanzuwar ubangiji da masana falsafe sun felimci wannan magana a tarihi. Malaman musulunci kamarsu Imam Rabbani, Muhyiddin Ibn Arabi da Maulana Cami sun fahimci hakan daga hasken ayoyin alkur`ani ta hanyar amfani da dalilansu. Wasu daga cikin masana falsafa na turawan yamma kamar George Berkeley ya tsinkayi irin wannan hujja ta hanyar dalilai. Imam Rabbani ya rubuta a wasikunsa (maktubat) cewa gaba dayan sararin duniya “kawayeniya ce kuma tsinkaye ne “kuma daya – dayan zatin da ya wanzu shine Allah:

Allah…. Halittun da halitta ba komai ba ne illa babu…..Ya halicci komai ne ta darsuwar abin ta yin tsinkaye da kawayeniya….Wanzuwar sararin duniya tsinkaye ne da kawayeniya, ba wai Zahirin abin bane…, A zahiri , babu komai sai madaukakin zati, (shine Allah).212

Imam Rabbani ya fito ya bayyana cewa dukkanin hotunan dake gabatuwa ga mutum ba komai bane illa kawayeniya, kuma babu na gaskensu a “wajen” kwakwalwarsa.

Zagayawar hasashen ne bayyana ne ta hasashe. Anaganinsa Kamar yadda yake zuwa…, duk da haka ta idanun zuciya. Daga Waje, kai kace ana gani ne idanun kai. Koda yake, abin ba hakaYake ba. Bashi da wani bigire ko wata alama a waje. Babu wani abu da zaka iya nunawa kace shine – kusan kamar haka fuskar mutum dake fitowa a jikin madubi take. Babu wani tabbaci daga wajen . babu shakka, tabbacinsa da zahirin hoton a cikin hasashe suke.Allah shine mafi sani. 213

Maulana Cami ya zantar da irin wannan hujja wadda ya fahimta baga ayoyin alkur’ani dama yake cewa; “dukkan albar su da yake a sararin duniya tsunkaye ne da kuma karanniya kamar abinda yake fitowa ne a jikin mudubi ko inuwa.

Haka kuma adadin abin da suka fahimci wanan hujja basu da yawa a tarihi; manyan malamai kamar Imam Rabbani da ya rubuta cewa baa samu damar sanar damutane wanan hujja gamutane ba saboda yawancisu bazasu iya fahimta ba a zamanin da muke rayuwa; ta wannan hujja ta samu dabaibayin shaidun da kimiyya gabata. Hujjar cewa sararin duniya wata inuwar ce abu ne mabayyani, mai karfin hujja kuma a fayya ce a karon farko a tarihi.

Saboda wannan dalili ne, karai ne 21 zai zama wani yanayi ne kawo sauyi a tarihi a yayin da mutane zasu fahimci hakikanin hilitta kuma a jasu izuwa Allah, kadaitaccen zati. A karni na 21, akidojin “yan jari-hujja ne karni na goma sha tara zasu rushe kuma su shiga cikin filin sharar tarihi za’a fahimci wanzuwar ubangiji da halittarsa, dan adan zai yantu daga tsofaffin katangun karnukan, rudani da camfe –camfe dasuka dabaibaye shi .

Yana da wuya wata inuwar halitta ta katange wannan tafarki

Footnotes

197 Frederick Vester, Denken, Lernen, Vergessen, vga, 1978, sh.6

198 George Politzer, Principes Fondamentaux de Philosophie, Editions Sociales, Paris 1954, sh.38-39-44

199 R.L.Gregory, Eye and Brain: The Psychology of Seeing, Oxford University Press Inc. New York, 1990, sh.9

200 Lincoln Barnett, The Universe and Dr.Einstein, William Sloane Associate, New York, 1948, p.20

201 Orhan Hançerlioglu, Düsünce Tarihi (The History of Thought), Istanbul: Remzi Bookstore, 6.ed., September 1995, sh.447

202 V.I.Lenin, Materialism and Empirio-criticism, Progress Publishers, Moscow, 1970, p.14

203Bertrand Russell, ABC of Relativity, George Allen and Unwin, London, 1964, sh.161-162

204 R.L.Gregory, Eye and Brain: The Psychology of Seeing, Oxford University Press Inc. New York, 1990, sh.9

205 Ken Wilber, Holographic Paradigm and Other Paradoxes, sh.20

206 George Politzer, Principes Fondamentaux de Philosophie, Editions Sociales, Paris 1954, sh.53

207 Orhan Hançerlioglu, Düsünce Tarihi (The History of Thought), Istanbul: Remzi Bookstore, 6.ed., September 1995, sh.261

208 George Politzer, Principes Fondamentaux de Philosophie, Editions Sociales, Paris 1954, sh.65

209 Paul Davies, Tanri ve Yeni Fizik, (God and The New Physics), translated by Murat Temelli, Im Publishing, Istanbul 1995, sh.180-181

210 Rennan Pekünlü, "Aldatmacanin Evrimsizligi", (Non-Evolution of Deceit) Bilim ve Ütopya, December 1998 (V.I.Lenin, Materialism and Empirio-criticism, Progress Publishers, Moscow, 1970, sh.334-335)

211 Alaettin Senel, "Evrim Aldatmacasi mi?, Devrin Aldatmacasi mi?", (Evolution Deceit or Deceit of the Epoch?) Bilim ve Ütopya, December 1998

212 Imam Rabbani Hz. Mektuplari (Letters of Rabbani), Vol.II, 357. Letter, sh.163

213 Imam Rabbani Hz. Mektuplari (Letters of Rabbani), Vol.II, 470. Letter, p.1432

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