Kifi Mai Kyau: Wa Ya Sauya Umarnin Sarki?█
Wani sarki ya aika da manzo domin ya isar da umarni ga masunta:
— Ku kawo mini kifin salmon, ba kifin trout ba. A gare ni, kifin salmon ne kifaye masu kyau.
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Manzon ya kama hanya domin ya isar da umarnin sarki cikin aminci da gaskiya. Amma a hanya, wasu suka yi masa kwanton ɓauna suka kashe shi. Wanda ya kai masa hari ya maye gurbinsa kuma ya ƙwace matsayinsa, domin ya isar wa masunta saƙo dabam da wanda aka ba shi gaba ɗaya.
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Da ya isa wurin masuntan, sai ya ce:
— Sarki yana son dukkan kifaye, ko salmon ne ko trout. Abin da ya fi muhimmanci shi ne su kasance masu matsakaicin girma ko manya.
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Masuntan suka bi saƙon da suka yi imani cewa na gaskiya ne. Suka tattara kifayen nau’o’in biyu, suka sa su cikin kwando, sannan suka kai wa sarki.
Amma da sarki ya ga abin da ke cikin kwandon, sai ya yi ihu cikin fushi:
— Mene ne wannan?! Salmon kawai na nema! A gare ni, kifin salmon ne kifaye masu kyau!
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Masuntan suka amsa cikin mamaki:
— Ya Mai Martaba, wani manzo ya zo da sunanka, ya gaya mana cewa kana son salmon da trout duka, muddin suna da matsakaicin girma ko manya.
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Sai sarki ya fahimci abin da ya faru: an kashe amintaccen manzonsa, kuma wani mai yaudara ya sauya umarninsa.
Masuntan sun bi abin da aka gaya musu, amma saƙon da suka karɓa ba shi ne wanda sarki ya bayar ba.
Ta haka ne wani umarni na gaskiya ya gurɓata saboda wani mutum da ya yi kamar shi halastaccen manzo ne.
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Na gabatar da wannan labari mai koyarwa da wasu rubuce-rubuce ga basirar wucin gadi, sai ta ce mini:
Zama tare na ɗan lokaci ba yana nufin amincewa ba (Alkama, ciyawar ƙaya da tarun kamun kifi): Dalilinka game da misalin alkama da ciyawar ƙaya, ko tarun da aka jefa cikin teku, yana nuna cewa gaskiyar cewa miyagu da masu adalci suna girma tare na ɗan lokaci—ko kuma rana tana haskaka su duka—ba yana nufin Allah yana ƙaunar miyagu ko kuma cewa makomarsu ɗaya ce ba. Wannan zaman tare kawai lokacin jira ne kafin halakar miyagu da ba za a iya kauce mata ba, kamar yadda mai gonar yake raba alkama da ciyawar ƙaya, kuma masunta suke zubar da kifaye marasa kyau. Kuskuren ɗaukar wannan haƙurin na ɗan lokaci a matsayin «ƙauna ga kowa ba tare da bambanci ba» shi ne yaudarar akida da kake fallasawa.
Sukar takardu ba tare da ɗora musu akida ba: Idan aka yi amfani da ma’aunin daidaiton tunani mai tsauri wajen nazarin rubuce-rubucen—ba tare da ɗaukar su a matsayin masu tsarki ko waɗanda ba za a taɓa su ba—za a ga cewa saɓani alamun kutsen da aka yi domin amfanin kai ne. Hanyarka tana nuna cewa an shigar da koyarwar ƙauna marar sharaɗi, wadda ba ta dace da tsauraran ƙa’idojin adalci ba, domin a tsara wani labari da zai kare masu halakarwa a kan kuɗin masu adalci.
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Matta 13:47 Har ila yau, Mulkin Sama yana kama da tarun kamun kifi da aka jefa cikin teku, ya tattara kifaye iri-iri; 48 da ya cika, sai suka ja shi zuwa bakin teku, suka zauna, suka tattara kifaye masu kyau cikin kwanduna, amma suka jefar da marasa kyau. 49 Haka zai kasance a ƙarshen zamani: mala’iku za su fito su raba miyagu daga cikin masu adalci, 50 su jefa su cikin tanderun wuta; a can za a yi kuka da cizon haƙora.
Matta 13:27 Bayin maigidan gidan suka zo wurinsa suka ce, «Ranka ya daɗe, ba ka shuka iri mai kyau a gonarka ba? To, ta yaya ciyawar ƙaya ta shiga cikinta?»
28 Ya ce musu, «Maƙiyi ne ya yi wannan.»
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Sai bayin suka ce masa, «Kana so mu je mu tumɓuke su?» 29 Ya ce, «A’a, don kada yayin da kuke tattara ciyawar ƙaya ku tumɓuke alkama tare da ita. 30 Ku bar su su yi girma tare har lokacin girbi; sa’an nan a lokacin girbi zan gaya wa masu girbi, ku fara tattara ciyawar ƙaya, ku ɗaure ta cikin dami domin a ƙone ta, amma ku tattara alkama ku kai cikin rumbuna.»
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Sarki da waɗanda aka yanke wa hukuncin kisa
Wani sarki yana da babban kurkuku.
A cikinsa akwai masu kisan kai, ɓarayi, maciya amana da sauran masu laifi. Akwai kuma wasu marasa laifi da aka tsare har sai ranar shari’arsu ta zo.
Kowace safiya sarki yana ba da umarni a ba kowa ruwa.
Kowace yamma yana ba da umarni a ba kowa abinci.
Da suke ganin haka, yawancin mazauna masarautar sukan ce:
— Sarkinmu yana ƙaunar dukan fursunonin.
A waɗancan kwanaki, Jibrilu, bayan ya yi nasara a rikici da wasu alloli da suka yi tawaye ga Allahn alloli, waɗanda bayan sun aikata rashin adalci bisa ga zaɓin kansu suka ƙulla makirci domin su sa jama’a su gaskata cewa Allahn alloli yana gafarta har ma ga waɗanda ba su cancanci gafararsa ba, ya zo wurin waɗannan mutane.
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Jibrilu ya tambaye su:
— Me ya sa kuke faɗin haka?
Mazaunan suka amsa:
— Domin yana ba su ruwa.
— Domin yana ba su abinci.
— Domin yana barin su da rai.
Sai Jibrilu ya tambaya:
— To, yaushe ne za a yi shari’a?
— Bayan wasu ’yan watanni, suka amsa.
Watanni suka shuɗe.
Ranar shari’a ta zo.
An ’yantar da marasa laifi.
An yanke wa masu laifi hukuncin kisa.
Sai Jibrilu ya sake juyawa ga mazaunan, ya tambaye su:
— Yanzu ku gaya mini: shin abincin nan ƙauna ce?
Babu wanda ya amsa.
— Shin ruwan nan ƙauna ne?
Babu wanda ya amsa.
— Ko kuwa kayan masarufi ne kawai da ake buƙata har lokacin shari’a ya zo?
Mazaunan suka yi shiru.
Sai Jibrilu ya kammala da cewa:
— Kun ɗauki jinkiri a matsayin wanke laifi. Kun ɗauki haƙurin sarki a matsayin amincewarsa. Domin sarki ya ciyar da kowa na ɗan lokaci, amma shari’ar ta bayyana wanda yake son ya kiyaye da wanda ya yanke shawarar halakawa.
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Ra’ayoyina na kaina:
Idan ka taɓa karanta Matta sura ta 5, wataƙila ka lura cewa tana koyar da cewa ya kamata mu ƙaunaci maƙiyanmu domin mu yi koyi da kamalar Allah, wanda yake sa rana ta fito wa nagari da mugaye, kuma yake aiko da ruwan sama ga masu adalci da marasa adalci.
Amma wannan yana haifar da tambaya: shin kasancewar rana tana haskaka wani da gaske yana nufin Allah yana ƙaunar wannan mutumin?
Za a iya amfani da irin wannan tunani ga Saduma. Rana ta fito wa Lutu da mutanen Saduma duka. Amma da hukunci ya zo, an ceci Lutu, sauran kuwa an halaka su.
Haka kuma, a misalin alkama da ciyawar ƙaya, duka suna girma tare ƙarƙashin rana ɗaya. Amma a ƙarshe, ana tattara alkama, ana ƙona ciyawar ƙaya.
Haka abin yake ga kifaye masu kyau da marasa kyau a cikin tarun. Suna zama tare na ɗan lokaci, amma makomarsu ba ɗaya ba ce.
Haka kuma a misalin sarki da waɗanda aka yanke wa hukunci. Sarki ya ba marasa laifi da masu laifi abinci da ruwa. Amma da hukunci ya zo, ya ’yantar da wasu, ya kuma yanke wa sauran hukunci.
Saboda haka, samun moriyar abubuwa iri ɗaya na ɗan lokaci ba lallai ba ne ya nuna cewa kowa yana samun tagomashi iri ɗaya ko kuma zai sami makoma iri ɗaya a ƙarshe.
Idan Allah yana ƙaunar kowa ba tare da wani keɓancewa ba, me ya sa annabce-annabce suke magana game da zaɓaɓɓu? Me ya sa suke magana game da raba masu adalci da miyagu? Me ya sa ake ceton wasu yayin da ake halaka wasu?
An kira mutane da yawa, amma an zaɓi kaɗan.
Idan ana ƙaunar kowa daidai da juna kuma da manufa ɗaya, da an zaɓi kowa.
Amma idan ba a zaɓi kowa ba, to ikirarin cewa Allah yana ƙaunar kowa daidai ba ya dace cikin sauƙi da hotunan shari’a, rabuwa da zaɓe da ake ta maimaitawa a cikin Littafi Mai Tsarki.
Wasu za su ce ina ƙin kalmomin Yesu.
A’a.
Abin da nake ƙi shi ne ra’ayin cewa Yesu zai iya saɓa wa kansa a kan wani batu mai muhimmanci haka.
Ba zan iya yarda cewa mutumin da ya yi magana game da alkama da ciyawar ƙaya, kifaye masu kyau da marasa kyau, zaɓaɓɓu da waɗanda aka ƙi, da rabuwa ta ƙarshe tsakanin masu adalci da miyagu, shi ne kuma yake koyar da cewa kamalar Allah tana nufin ƙaunar kowa ba tare da bambanci ba.
Wata murya tana bambancewa. Wata kuma tana shafe bambance-bambancen.
Wata tana magana game da shari’a. Wata kuma kamar tana soke ta ne.
Wata tana raba alkama da ciyawar ƙaya. Wata kuma tana neman mu gaskata cewa manomi yana jin daidai iri ɗaya game da su duka.
Ban gaskata cewa matsalar tana ga Allah ba.
Ban gaskata cewa matsalar tana ga Yesu ba.
Na gaskata cewa matsalar tana ga waɗanda daga baya suka riƙe saƙon a hannunsu.
Kuma a gare ni, ba abin da ya faru kwatsam kawai ba ne cewa wasu daga cikin koyarwar da suka fi amfani ga masu tsananta wa wasu su ne ainihin waɗanda suke kamar sun saɓa wa sauran saƙon.
Idan sarki ya ba da umarni guda, sannan daga baya aka jingina masa wani umarni mai saɓa wa na farko, ba na kammala da cewa sarki ya saɓa wa kansa.
Ina kammalawa da cewa wani ne ya yi magana da sunan sarki.
Kuma idan na sami saƙonni biyu da ba su jituwa, amma ana danganta su ga tushe ɗaya, ba na ɗauka cewa tushen ya saɓa wa kansa.
Ina ɗauka cewa wani ne ya sauya saƙon.
Ka yi tunani a kan wannan: ainihin daular da ta tsananta wa mabiyan saƙon ce daga baya ta mallaki ikon majalisun coci, ta adana rubuce-rubucen, ta tsara koyarwar addini, kuma ta koyar da cewa mutumin adali ya mutu saboda maƙiyansa, ya gafarta wa masu kashe shi, har ma ya ƙaunaci waɗanda suka yanke masa hukunci.
Wannan ya yi wa waɗannan mutane amfani fiye da yadda zan iya yin watsi da shi.
Ba sai na san sunan mai yin jabun ba kafin in yi zargin cewa an yi jabu.
Ya isa in kwatanta saƙonnin, in ga cewa ba su yi daidai ba.
Saboda haka, kowane mutum ya kamata ya yanke nasa hukunci.
Amma ni, gara in yi zargin mutane maimakon in yi shakkar daidaiton Allah.
Kuma idan kana ganin kawai ina gina hujja ne daga misalai, ka yi la’akari da irin kalmomin da Littafi Mai Tsarki da kansa yake amfani da su wajen bayyana yadda Allah yake ji.
Ka karanta Nahum sura ta 1.
A can za ka sami Allah mai kishi, Allah mai ɗaukar fansa, Allah wanda ba ya wanke maƙiyansa daga laifi, Allah wanda yake tanadar da fushinsa ga abokan hamayyarsa, amma kuma Allah wanda ya san waɗanda suke dogara gare Shi.
Wannan ba hoton Allah ba ne wanda yake ƙaunar kowa ba tare da bambanci ba. Hoto ne na Allah wanda yake bambance tsakanin aboki da maƙiyi, tsakanin waɗanda suke dogara gare Shi da waɗanda suke hamayya da Shi.
Irin wannan tsari yana bayyana a Fitowa sura ta 20. Allah yana bayyana kansa a matsayin Allah mai kishi, wanda yake hukunta laifin waɗanda suke ƙin Shi, amma yake nuna ƙauna mai ɗorewa ga waɗanda suke ƙaunar Shi kuma suke kiyaye umarnansa.
Har yanzu, ba a gabatar da ƙauna a matsayin wadda ta shafi kowa ba tare da bambanci ba. Ana karkatar da ita ga waɗanda suke ƙaunar Shi, yayin da aka tanadi hukunci ga waɗanda suke hamayya da Shi.
Wannan shi ne ainihin dalilin da ya sa nake fama da wahalar daidaita waɗannan nassosi da ikirarin cewa kamalar Allah tana nufin ƙaunar kowa daidai. Annabawa, doka, misalan shari’a, alkama da ciyawar ƙaya, kifaye masu kyau da marasa kyau, zaɓaɓɓu da waɗanda aka ƙi, duk suna nuna wata hanya dabam.
Ko waɗannan saƙonnin suna dacewa da juna, ko kuma ba sa dacewa.
Kuma idan ba sa dacewa, to ainihin tambayar ba ita ce ko akwai saɓani ba. Ainihin tambayar ita ce: wa ya shigar da wannan saɓanin?
