Friday, March 19, 2010

Shafin “Kimiyya da Fasaha” Ya Canza Take

Na tabbata masu karatu sun lura da sauyin take da aka samu a wannan shafi, daga “Kimiyya da Fasaha” zuwa “Kimiyya da Kere-kere”. Hakan ba kuskure bane na mashin, lokaci ne yayi da ya kamata wannan sauyi ya samu. A takaice ma dai, har wasu cikin masu karatu sun bugo waya don nuna farin cikinsu da wannan canji da aka samu. Duk da haka mun ga dacewar gabatar da fadakarwa da kuma dalilan da suka haddasa hakan.

Wannan shafi dai ya dade yana daukan taken “Kimiyya da Fasaha”. To amma idan mai karatu ya yi la’akari da nau’ukan bayanai ko kasidun da ake bugawa a shafin, zai ga cewa: ko dai bayanai ne kan yadda tsarin kimiyya yake – musamman kimiyyar sararin samaniya (astronomy) – ko kuma bayani kan tsarin kerarrun kayayyakin kimiyya ko fasaha. Ire-iren wadannan kerarrun kayayyaki sun hada da kwamfuta da wayoyin salula, da fasahar Intanet, da tsararrun hanyoyin sana’antawa tare da yada bayanai da dai sauransu. Kamar yadda muka sanar kuma mai karatu zai ci gaba da gani nan ba da dadewa ba, wannan shafi yana kan fadada fannonin bincike ne don dacewa da taken da tun farko aka bashi. Don haka kasidu kan kere-kere a fannin ababen hawa (automobile technology), da jiragen sama da dukkan nau’ukansu, da fannin kimiyyar sinadarai da na sararin samaniya, da kuma bangaren lantarki, duk za a ta cin karo dasu a wannan shafi. Haka ma abinda ya shafi fannin kimiyyar halittu. Fannin da muka yi kokarin kauce masa da gangan dai shine bangaren abinda ya shafi kimiyyar magunguna da yadda ake shansu. Wasu cikin masu karatu sun rubuto tambayoyi don neman shawara kan wasu kwayoyi da yadda ake shansu. Ban basu amsa ba saboda ina tunanin samun lokaci makamancin wannan don fadakarwa, da kuma nuna wa masu karatu iya haddin da wannan shafi ya takaita a kai. Shawarwari kan yadda ake shan magunguna ko tsarin da ya kamata a sha su, ko nau’ukan da suka kamata a sha, duk ba ya cikin hurumin wannan shafi. Akwai shafin Dakta Auwal Bala kan Kiwon Lafiya, wanda kuma ke amsa tambayoyi kan ire-iren wadannan al’amura, cikin ilmi da kwarewa. Sai a doshe shi don samun gamsuwa, tunda a kan haka ya kware.

A takaice dai, idan muka dubi dukkan wadannan kerarrun kayayyakin kimiyya da bayaninsu ya gabata, zamu ga cewa ba su bane “Fasahar”, a a, “sakamakon fasahar ne” – ko kace Technology a turancin zamani. Wannan tasa wasu ke fassara kalmar Technology da “Fasahar Kere-kere”, duk da cewa hakan ma kuskure ne. Abin da yafi dacewa da kalmar shine “kere-kere” kawai. Domin idan muka ce “fasahar kere-kere”, muna siffata nau’in fasahar da aka kera abin ne, ba wai abinda aka kera ba. Wanda mu kuma a wannan shafi muna nufin “wannan shafi ne don fa’idantuwa da bayanan da ke bayyana tsari da kimtsin kere-kere” – watau abinda aka kera su da fasahar kere-kere. Don haka muka canja taken wannan shafi zuwa “Kimiyya da Kere-kere”, kuma dai shine “Science and Technology” din, a harshen turancin zamani. Sai mu bibiyi wadannan kalmomi daya-bayan-daya don fa’idantuwa da sakon da suke bayarwa, a da, da ma wannan zamani da muke ciki.

Kalmar “Kimiyya” asalinta kalmar Larabci ce – daga “Al-Keemiya” - kuma tana da ma’anoni guda biyu, inji Mu’ujamul Waseet, watau daya daga cikin Kamus din Larabci na zamani. Kamus din yace: “Malaman da, ko magabata, suna amfani da wannan kalma ne don nufin canza nau’in ma’adanai daga wani nau’in zuwa wani.” Idan kuma suka ce “Ilmin Kimiyya”, suna nufin “...ilmin sanin yadda ake zagwanyar da sinadaran karkashin kasa ne, don samar da wani nau’in daban (musamman don mayar da su zinare).” Amma a wajen Malaman Zamani, a Larabce idan aka ce “Kimiyya”, in ji wannan Kamus, yana nufin: “...ilmin binciken wani fanni (musamman na karkashin kasa) mai dauke da dokoki (ko ka’idojin) da ke taimakawa wajen fahimtar tsarinsa.” (Mu’ujamul Waseet, shafi na 844). Wannan kalma ce Hausawa suka aro ta, kuma suke fassara ma’anar “Science” da ita, kamar yadda Neil Skinner ya tabbatar a cikin Kamus na Turanci da Hausa, shafi na 156, inda ya kawo kalmar Science, yace: “ilmi irin na zamani (kamar su Kimiyya).” Wannan ke nuna cewa kalmar “Kimiyya” da Hausawa ke nufi, shine ma’anar da kalmar turanci ta Science ke bayarwa, ba wacce ma’anar kalmar Larabci ke bayarwa ba. Wannan kenan.

A daya bangaren kuma, kalmar “Fasaha”, ita ma daga Larabci muka aro ta – asalinta shine: “Al-fasaahatu”, wadda ke nufin “bayyanawa...ko kubutar harshe ko lafuzza daga sarkakiyar zance ko rubutu, mai haddasa wahalar fahimta”, inji Mu’ujamul Waseet, a shafi na 723. A hausance idan aka ce “fasaha”, (dangane da wannan ma’ana da Kamus din ya bayar), ana nufin “bayyanannen abu, wanda babu sarkakiya a ciki ko wahalar fahimta a tare da shi”. A daya bangaren kuma, Kamus din yaci gaba: “Faseehi shine mutum mai kyautata zance, mai bambance kyakkyawa daga mummuna wajen zance.” A nashi bangaren, Al Imam Ibnul Atheer ma haka ya tabbatar a littafinsa mai suna An-Nihaayah fee Gareebil Hadeeth wal Athar, mujalladi na 3, shafi na 403. Ga abinda yace kan kalmar “Faseehi”, siffar mai “Fasaha”: “...(mutum) mai sakakkiyar harshe wajen zance, wanda ya san kyakkyawa daga mummuna.” Dukkan wadannan ma’anoni a Larabce kenan. Amma a harshen Hausa, kamar yadda ma’anar kalmar “’Kimiyya” a Larabce ta sha bamban da ma’anarta a Hausa, to haka ma ma’anar kalmar “Fasaha” ta sha bamban da ma’anarta na Larabci. A cikin Kamus dinsa mai suna Hausa-English Dictionary, shafi na 309, wanda kuma aka buga tun shekarar 1934, Likita Bergery ya kawo ma’anar kalmar “Fasaha” da abinda take nufi a Hausance da kuma Larabce, inda yace: “Fasaha: Cleverness, whether of brain or hand. (But in Arabic = Eloquence).” Kamar yadda sunan Kamus din ya nuna, marubucin kan kawo kalmar Hausa ce, sannan ya fassara ma’anarta a turance. Ya kuma tabbatar da cewa a Hausa kalmar “Fasaha” na nufin “hazaka” ne, wajen tunani ko iya tsara abu da hannu. Amma a Larabce, kamar yadda ya nuna cikin baka biyu, abinda kalmar ke nufi shine “iya tsara zance”, ko “hikima wajen iya magana, ta yadda kowa zai iya fahimta, komai karancin ilminsa.” Wannan kuwa shine abinda ake kira Eloquence a harshen Turanci. Kuma shine ma’anar da dukkan Kamus din Larabci ke bayarwa.

Daga bayanan da suka gabata, a tabbace yake cewa yin amfani da “Kimiyya da Kere-kere” shine abinda yafi dacewa da shafinmu, fiye da kalmar “Kimiyya da Fasaha”. Duk da yake na san masu karatu sun fi sabawa da kalmar “Kimiyya da Fasaha”, saboda saukin fada. Amma a yi hakuri. Daga yanzu taken wannan shafi shine “Kimiyya da Kere-kere”. Mun yi hakan ne don tabbatar da abinda shafin ke tabbatarwa. Na kuma tabbata nan ba da dadewa ba masu karatu zasu saba da wannan sauyi da aka samu.

Mudawwanan Shafin

Kwanakin baya na sanar da masu karatu cewa akwai Mudawwana (Blog) na musamman da na bude don taskance ko adana kasidun da suka shafi Kere-kere, da kuma Ilmin Sararin Samaniya, don amfanin dukkan masu sha’awan wadannan fannoni. Nayi hakan ne don baiwa masu sha’awa samun saukin isa ga kasidun a killace, ba tare da sai an ta jigilar nemansu a wancan Mudawwana ba. Don haka duk mai bukatar kasidun da suka shafi Sararin Samaniya, da fannin Kere-kere, to yaje Zauren Kimiyya da Kere-kere, wanda ke: http://kimiyyah.blogspot.com.

Masu neman bayanai kan abinda ya shafi Fasahar Intanet da Kimiyyar Sadarwa kuma, watau Information Technology, sai su je shafin Makarantar Kimiyya da Fasahar Sadarwa, wanda ke: http://fasahar-intanet.blogspot.com. Idan akwai karin bayani da ake nema, sai a tuntubemu ta hanyoyin da aka saba. Kuma zanyi kokarin ganin cewa na rika sanya adireshin Mudawwanar da ta danganci kasida ko makalar da aka buga a dukkan mako. Don fadakarwa ga masu neman kasidun a Intanet.

Shafin Kimiyya da Kere-kere na mika dubun gaisuwarsa ga dukkan masu karatu, da masu bugo waya don neman karin bayani ko godiya, musamman irinsu Malam Sani Abubakar ‘Yankatsare da ke Jas, da Aliyu Muktar Sa’idu (IT) da ke Kano, da Malam Munzali Jibril da ke Gumel, da Malam (Uncle) Bash da ke Jimeta, da Malam Abbass Ameen, da Malam Khaleel Nasir Kuriwa, Kiru, Kano, da sauran masu karatu da ke Legas da Patakwal da sauran wurare. Allah albarkace ku, ya kuma bar zumunci, amin.

Friday, March 5, 2010

Tsaga A Jikin Wata: Mu’ujiza ko Yawan Shekaru?

Mabudin Kunnuwa

Kamar sauraimagen wurare da yanayin zamantakewa na dan Adam, yaduwar jita-jita wata al’ada ce ko dabi’a wacce ke  samuwa a duk inda wannan tsarin zamantakewa take. Tsakanin birni da birni, da kauye da wani kauyen, da kasa da wata kasar, da nahiya da wata nahiyar, duk baka rasa yaduwar jita-jita a tsakani. Haka abin yake a duniyar Intanet. Daga cikin dadaddun jita-jitar da ke yawo da yaduwa a duniyar Intanet akwai hoton Wata, mai dauke da tsaga a samansa, wanda ake ta yadawa da kuma sanar da cewa wannan tsaga ko shata ko shaci da ke saman Wata ya samo asali ne tun lokacin da kafiran Makka suka bukaci Manzon Allah (SAW) yasa Wata ya rabe gida biyu, muddin abinda yake ikirari na cewa shi Annabi ne, gaskiya ne. Wannan hoto mai dauke da Wata da alamar tsagar da ke jikinsa ya shahara sosai a Intanet. A kalla a iya cewa an samu shekaru kusan goma wannan hoto na yawo a Intanet. Sanadiyyar wannan shahara ne ma aka samu yaduwar kasidu da sharhi dabam-daban masu tabbatarwa ko kore ingancin wannan hoto. Har wa yau, wasu na ikirarin cewa an samo wannan hoto ne daga cikin taskar Hukumar Binciken Sararin Samaniya na kasar Amurka, watau NASA, cikin jerin hotunan da masu ziyarar duniyar Wata a kumbon Apollo 11 suka dauko a lokacin ziyararsu, shekaru sama da arba’in da suka gabata.

Kamar yadda mai karatu zai gani a hoton da na dauko mana daga Intanet, akwai tsaga a saman Wata tabbas, to amma meye alakarsa da wannan mu’jiza ta Manzon Allah a Makka? Ina alakar wannan hoto da hukumar NASA? Shin da gaske ne masu binciken Sararin Samaniya a Kumbon Apollo 11 ne suka dauko wannan hoto? In har da gaske sune suka dauko wannan hoto a ziyarar da suka kai, tambaya ta gaba ita ce: ganin cewa tsagewar da Wata yayi mu’jiza ce, ba tsagewa ce irin ta al’ada ba, shin ana iya samun alamar tsagar a jiki har yanzu? Shin meye tasirin mu’jiza a jikin duk wani abinda mu’jizar ta auku? Wa ya musulunta sanadiyyar wannan al’amari, kuma me ya kai shi ga hakan? Kuma meye bambanci tsakanin “Bayanin Tsarin Kimiyya”, da “Mu’jizar Kimiyya”, da kuma “Mu’jizar Annabawa”? Wadannan, da ma wasu tambayoyin da ke tafe ne nayi bincike na musamman don kosar damu kan abinda ya shafi wannan lamari na tsagewar Wata da hoton da ke ta yawo a Intanet - mai kokarin hada alaka a tsakaninsu. Amma kafin mu shiga bayani kan dukkan wadannan, ga takaitaccen bayani nan kan shi kanshi Watan, da tsarin rayuwarsa.

Halittar Wata: Daga Ina Haka?

Bayani kan daga ina Wata ya samimageo asali bai kamata ya dame mu ba, musamman ganin  cewa a jerin kasidun da muka gabatar a shekarar da ta gabata, masu taken: “Kimiyyar Kur’ani da ta Zamani: A Ina Aka Hadu?”, mun yi wannan bayani. Abinda ke da muhimmanci mu sani shine, shi Wata, ko Moon a turance, shine Tauraron Asali (Natural Satellite) da wannan duniya tamu ta mallaka, kuma yake gewaye ta, tare da halittar rana. Malaman Sararin Samaniya sun yi hasashe cewa a kalla halittar Wata tayi shekaru biliyan hudu ko sama da haka, tun samuwarta. Wata kan kare gewaye wannan duniya tamu ne cikin kwanaki ashirin da biyar da rabin rana (25.5days), amma idan aka hada da gibin kwanakin da yake kashewa a halin shawaginsa a falakin rana, sai yayi kwanaki ashirin da tara da rabin kwana (29.5days) yake gama gewaye daya.

Kamar yadda bayanai suka gabata a sama, wannan duniya tamu bata da wani Tauraro na Asali (Natural Satellite) da ya wuce Wata, kuma idan aka kwatanta shi da girman duniyar, kusan shine Tauraron Asali da yafi girma a dukkan Taurarin Asali da ke gewaye da sauran duniyoyin da ke makwabtaka damu. Shi Wata bashi da hasken da yake kyallarowa na kansa, sai dai ya lakato haske daga rana a yayin da take nata shawagin, idan ta juya mana baya kuma muka shiga dare ko duhu, sai ya hasko mana wannan haske, kamar dai yadda bayanai suka gabata a kasidun baya. Kamar wannan duniya tamu da sauran duniyoyi ko halittun da ke sama, Wata a cure yake, ko ince a mulmule. Bangaren da ke fuskanto mu a lokacin da yake shawagi, shi ake kira The Near Side, a turancin Kimiyyar Sararin Samaniya. Wannan bangare ne ke darsano hasken rana don haskaka duniyarmu, kuma an kiyasta cewa darajar zafin da ke wannan bangare ya wuce digiri dari da talatin da bakwai a ma’aunin zafi na santigireti (watau 1370C). Dayan bangaren da ke shiga duhu kuma daga baya, shi ake kira The Far Side. Amma kuma sabanin bangaren farko, wannan bangare bai da zafi sai sanyi mai tsanani. An kiyasta sanyin wannan bangare na Wata cewa ya kai dari da hamsin da shida a kasa da mizanin zafi (watau -1560C).

Binciken baya-bayan nan da aka yi ya tabbatar da cewa halittar Wata na dauke ne da duwatsu nau’uka dabam-daban, da sinadaran kimiyya masu inganci irin wadanda bamu dasu a wannan duniya tamu. Kari a kan haka, jikin Wata, inji masu wannan bincike, kamar gilashi yake wajen mu’amala da haske; duk ta inda ka cillo haske, zai dauka, ya kuma cilla hasken zuwa inda yake fuskanta. Kamar dai yadda gilashi ke yi idan ka cilla masa haske. Wannan tasa idan rana ta cillo haskenta, sai Wata ya dauka, ya kuma cillo hasken zuwa wannan duniya tamu, kasancewar shine tauraron mu. Allah Buwayi gagara misali! Ba nan aka tsaya ba, babu iska balle guguwa a duniyar Wata. Wannan tasa duk inda ka taka a saman Wata, gurabun sawunka zasu ci gaba da kasancewa a wurin, tsawon zamani. Har zuwa yau akwai gurabun takun wadanda suka ziyarci duniyar Wata tun shekarar 1969 a Kumbon Apollo 11. A karshe, akwai buraguzan taurarin da rayuwarsu ta kare (watau Meteorite) masu shawagi a saman Sararin Samaniya, wadanda kuma ke shigowa wannan duniya tamu lokaci-lokaci. Ire-iren wadannan buraguzai ne ke afkawa cikin Wata a lokuta dabam-daban, iya gwargwadon girmansu. Don haka Malaman Kimiyyar Sararin Samaniya suka ce galibin ramuka da tsagan da ke jikin Wata sun samo asali ne sanadiyyar illolin da wadannan buraguzai masu shawagi a can sama ke yi a saman Wata. Wannan shine dan abinda zai samu na bayanai kan yanayin da Wata ke rayuwa a ciki.

Daga Ina Wannan Hoto Ya Fito?

Bayan takaitaccen bayanin da muka samu kan Wata, ya kamata mu dawo kan wannan hoto da ke ta yawo a Intanet, da kuma alakarsa da mu’jizar tsagewar Wata a lokacin Manzon Allah a Makka. Daga ina wannan hoto ya fito? A iya bincike na, ban samu wata alama da ke nuna cewa wannan hoto ya samo asali ne daga Hukumar NASA ba. Na shiga gidan yanar sadarwar hukumar na tsawon lokaci, amma ban samu wani bayani makamancin hakan ba. Labarin da na samo a wasu gidajen yanar sadarwa, mai kokarin hada alaka a tsakanin hukumar NASA ko masu binciken da suka yi wannan tafiya, da wannan hoto, shine wanda wani bawan Allah dan kasar Ingila mai suna Dawood Mousa Biskok, shugaban Jam’iyyar Musulunci ta Burtaniya, (watau British Islamic Party), ya bayar lokacin da wani babban malami masanin Kimiyyar Sararin Samaniya dan kasar Masar ya kai ziyara Ingila.

Wannnan bawan Allah yace ya dade yana ta bincike kan addinan duniya, da neman wanda zai bi. Yana cikin hakan ne wata rana wani musulmi ya bashi kyautar Kur’ani mai tarjamar turanci, don ya karanta. Budewarsa ke da wuya, sai yayi arba da shafin da ke dauke da ayoyin da ke tabbatar da tsagewar Wata (a farkon suratul Kamar). Yace bayan ya karanta wannan shafi, sai yace: “kai, duk wannan tatsuniyoyi ne”. Yace “sai na jefar da littafin kawai, na kama sabga na.” “Wata rana ina zaune ina kallon wani shiri mai nasaba da fannin kimiyyar Sararin Samaniya a talabijin BBC, cikin shekarar 1978, inda mai gabatar da shirin ya gabatar da wasu masana kan wannan fanni daga kasar Amurka, sai lamarin ya sake dawowa. A cikin hirar da yake yi dasu ne har bayani ya fado kan ziyarar da hukumar NASA na kasar Amurka ta shirya don kai ziyara a shekarar 1969.” Wannan bawan Allah yaci gaba da cewa: “sai mai gabatar da shirin ke tambayarsu cewa, ‘shin ba almubazzaranci bane a ce hukumar Amurka ta kashe dala biliyan dari don wannan bincike, a yayin da akwai miliyoyin mutane masu kwana da yunwa da cututtuka a duniya?’” Yace sai daya daga cikin wadannan masana yace masa ba al’mubazzaranci bane. Idan an ga yawan kudin, a cewarsa, to ya kamata a san cewa a daya bangaren kuma, hukumar taci nasarar gabatar da binciken da ya gasgata hasashen da aka dade ana yi. Wannan sakamakon bincike kuwa, inji su, shine, sanadiyyar wannan tafiya ko ziyara da aka kai zuwa duniyar Wata, an gano cewa lallai a wasu lokuta ko shekaru masu yawa da suka wuce, Wata ya taba rabewa gida biyu, sannan ya sake hadewa. Suka ce an gano hakan ne kuwa ta hanyar alamar tsaga da ke jikin Watan.

“Ina jin haka”, a cewar Dawood Mousa Biskok, “sai kawai nayi maza na dauko Kur’anin da aka taba bani kyauta, na budo shafin da na taba karantawa. Nan take, sai naga tabbacin abinda wadannan mutane suka binciko. Ga shi Allah ya tilasta Amurka ta kashe biliyoyin daloli don gabatar da binciken da ke tabbatar da gaskiyar littafin Musulmai. Wannan yasa na musulunta.” Har zuwa lokacin da nake wannan rubutu, Dawood Mousa Biskok na raye, kuma har yanzu shine jagorar Jam’iyyar Musulunci da ke kasar Burtaniya. Wannan labari, kamar yadda mai karatu ya gani, bai rasa alaka da samuwar wannan hoto a Intanet tsawon shekarun da suka gabata. Amma kamar yadda na sanar, ban samu bayanai na hakika masu nuna alakar da ke tsakanin hoton da hukumar NASA ba. Amma na dada fadada bincike kan halittar Wata baki dayanta, ban samu bayanin da ke nuna cewa wannan alamar tsaga (da ma wasu masu yawa da suka fi wanda ke jikin hoton nan), alama ce da ke nuna cewa Wata ya taba tsagewa sannan ya koma yadda yake ba. To amma tunda hukumar NASA bata taba fitowa fili ta karyata wannan labari ko hoto da ake ta yadawa ba, sannan kuma ga wannan labari na shugaban Jam’iyyar Musulunci da ke Burtaniya ya shahara sosai, shi ma ban samu bayanai da ke nuna ta karyata ba, shi yasa wasu ke ganin akwai alaka mai karfi a tsakanin hoton da abinda ake riyawa. Amma kafin mu yanke hukunci, zai dace mu duba wasu ka’idoji ko al’amura guda uku masu nasaba da fannin kimiyya da mu’jiza.

Alakar Kimiyya da Mu’jizar Annabawa

Wannan shi ya kawo mu ga duba alakar da ke tsakanin fannin kimiyya, watau Science a bangare daya, da kuma Mu’jizar Annabawa watau Prophetic Miracle, a daya bangaren. Wannan sharhi ne zai iya taimaka mana wajen sanin tasirin abubuwan da ke faruwa a duniya ko a duniyar Wata, wadanda suka danganci tsarin kimiyya tsantsa, da kuma abubuwan da ke faruwa na mu’jiza da Annabawan Allah ke yi, wanda ya sha karfin fahimta da binciken duk wani mai bincike. Hakan har wa yau zai iya taimaka mana wajen fahimtar tsaga da ke jikin Wata a halin yanzu: shin, tsaga ne na yawan shekaru, saboda tasirin muhallin da yake ciki, ko kuwa alamar tsagewar da ya taba yi ne sanadiyyar Mu’jizar Manzon Allah (SAW), lokacin da ya bashi umarni har ya rabe gida biyu a gaban kafiran Makka, suna gani? Mu je kasar Siriya.

Dakta Muhammad Ratib Nablusi, daya cikin malaman kasar Siriya, ya kawo bambancin da ke tsakanin Kalmar “Sharhi ko Bayanin Tsarin Kimiyya” (Scientific Explanation), da “Mu’jizar Kimiyya” (Scientific Miracle), da kuma Kalmar “Mu’jizar Annabawa” (Prophetic Miracle). Daktan yayi wannan sharhi ne cikin laccar da ya gabatar kan wannan lamari a shekarun baya. A cewar Malamin, “Sharhin Tsarin Kimiyya” shine yin bayanin wani abu da ya auku a kimiyyance, a tsari ko al’adar rayuwa. Ire-iren wadannan sun hada da ruwan sama, da yadda yake samuwa, da tsarin rayuwar taurari, da zazzabin Wata ko Rana (Moon/Solar Exclipse) da dai sauran makamantansu. A samu masanin kimiyya yayi sharhi kan yadda wadannan abubuwa ke yiwuwa ko faruwa, shi ake kira “Sharhin tsarin Kimiyya.” Dakta Ratib ya kawo wasu misalai da kowa zai iya fahimta cikin sauki. Da farko yace lokacin da Ibrahim, dan Manzon Allah (SAW) ya rasu a Madina, daidai lokacin ne aka samu yanayin kisfewar rana ko husufin rana a takaice. Sai mutane suka kama surutu suna cewa rana tayi husufi ne sanadiyyar rasuwar wannan jariri. Nan take sai Manzon Allah (SAW) ya mike ya fahimtar dasu abinda ya faru. Cewa da Rana da Wata duk ayoyin Allah ne; basu yin husufi don rayuwa ko mutuwar wani. Abinda Manzon Allah (SAW) yayi a nan shine “bayani ko sharhin tsarin kimiyya”. Ma’ana, wani abu ne da ke faruwa lokaci-lokaci, sanadiyyar tsari da yanayin da Allah ya dora duniya a kai. Ba wai karama bace ko mu’jiza ta musamman.

Misali na biyu shine wani abinda ya faru dashi Daktan, lokacin da yaje yin umara a Makka. Yana isa Makka, sai yaji wasu mutane suna cewa idan yamma tayi, magriba ta gabato, wani haske na hudowa daga saman kabarin Manzon Allah (SAW) a Madina, zuwa sama. Wannan haske, a cewar masu bayar da wannan labari, mu’jizar manzon Allah ce mai tabbatar da darajarsa har yanzu. Bayan ya gama umara, sai ya wuce Madina don yin ziyara. Yana shiga masallacin, daidai lokacin sallar magriba, sai ya tarar wani malami na gabatar da karatun fikihu a masallacin, kamar yadda aka saba. Yace bayan malamin ya gama karatu, sai yayi sanarwa cewa, sun yi hira da Sarkin Madina, inda Sarkin ya sanar dashi cewa hukumar Saudiyya ta sanya wata fitila mai haske, mai kuma dauke da sinadaran haske nau’in Laser, wadda ke cillawa cikin Sararin Samaniya, don ya zama alama ga direbobin jirgin sama a lokacin da suke halin tafiyarsu a sama. Da zarar sun zo wajen wannan haske, zasu kauce, don kada su wuce ta saman kabarin Manzon Allah (SAW). Wannan, a cewar Dakta Ratib, sharhin kimiyya ne yaji a bakin wannan malami. Ma’ana ba mu’jiza bace, sabanin labarin da yaji a Makka.

Kalma ta biyu, watau “Mu’jizar Kimiyya” (Scientific Miracle), shine faruwar wani abu a kimiyyance, wanda ba a iya gane tasirin abin ko hikimar da ke tattare cikinsa sai bayan bincike ko lokaci mai tsawo. Ma’ana, ba wani abu bane da kowa zai iya ganewa ba nan take, sai wadanda suka shahara a fannin kimiyya, kuma sai bayan lokaci da bincike mai tsawo. Misali, a cikin hadisan Manzon Allah (SAW) an nuna cewa idan kuda ya fada cikin abinci ko abin sha, to a dulmuya shi cikin abin da ya fada ciki baki daya, sannan a ciro shi a yar. Domin a dayan fiffikensa akwai cuta, wacce da ita yake fadawa cikin duk abinda zai fada. A daya fiffiken kuma, wacce yake dage ta sama, akwai maganin wannan cutar. Kenan idan aka dulmuya shi baki daya, anyi maganin cutar kenan. Hadisi irin wannan, da sauran makamantansa, ba kowa ke iya hararo gaskiyar abinda aka fada ba, sai wanda ya gabatar da bincike na musamman kan hakan, bayan lokaci mai tsawo. Amma a lokacin da aka fade su, sai dai ayi imani dasu kawai. Wannan mu’jiza ce ta kimiyya wacce ta sha karfin tunanin dan Adam sai bayan lokaci mai tsawo yake gano tabbacin hakan.

Misali na biyu kuma shine, akwai lokacin da wasu mahaya kumbo suka haura can saman Sararin Samaniya, ma’ana suka ketare dukkan iskar da ke saman wannan duniya mai tazarar kilomita sittin da hudu (64km). Suna gama wuce wannan tazara, sai suka shiga yanayin da basu ganin komai sai duhu. Nan take daya daga cikinsu yace: “mun makance; bamu gani”. A daidai wannan lokaci da yake sanar da masu lura da tafiyarsu a tashar da suka baro a duniya, sai aka yi dace akwai wani Balaraben kasar Masar masanin Kur’ani kuma masanin Kimiyyar Sararin Samaniya a wajen. Yana jin haka, sai yace musu “wannan Mu’jizar Kimiyya ce”. Da aka tambaye shi me yake nufi da hakan, sai yace ai Allah Ya fadi hakan cikin Kur’ani, inda yake cewa: “…kuma da mun bude wata kofa daga sama a kansu har suka wuni a ciki suna takawa (zuwa sama). Lallai ne da sun ce, “ai ba abinda aka yi sai rufe mana idanu kawai. A a, mu mutane ne da aka sihirce.” (Suratul Hijri: 14-15). Me ya faru? Wannan bawan Allah dan kasar Masar ya tuna cewa, da zarar ka wuce sararin wannan samaniya tamu bayan tafiyar tazarar kilomita sittin da hudu, to ba abinda zaka samu sai duhu mai tsanani. Wannan tasa wancan bawan Allah da ke cikin kumbo yace “mun makance”, saboda sun daina ganin haske. Daman iskar da ke sararin wannan duniya ce ke rarraba hasken da ke zuwa daga jikin rana. Wannan tsari, wanda ake kira Scattering of Light a Kimiyyar Sararin Samaniya, yana samuwa ne a tazarar tafiyar da bata wuce kilomita sittin da hudu ba daga doron kasa. Da zarar ka wuce wannan tazara, ba abinda ya saura sai duhu. Wannan misali na biyu na nuna mana ne karara, cewa Allah ya tabbatar a Kur’ani cewa da za a bude wa kafirai wata kofa zuwa sama suna ta tafiya a cikinta, zasu kai wani tazara da zasu daina ganin haske. Wannan zai sa su ce, “lallai sihiri aka mana”. To amma a lokacin tunda ba a yi haka ba, babu wanda zai iya tabbatar da gaskiyar hakan. Sai bayan shekaru sama da dubu daya aka samu bincike da ya tabbatar da hakan. Wannan, a cewar Dakta Ratib, “Mu’jiza ce ta Kimiyya”.

Sai kalma ta uku, watau “Mu’jizar Annabawa”. Kalmar mu’jiza asali kalmar larabci ce, wacce Hausawa suka aro don nufin abin da take nufi a larabce, ma’ana: “wani abin da ya sha karfin tunani da hankalin dan Adam; ya gagare shi wajen karfi ko tunani”. Mu’jiza sifa ce ta Annabawa, su kadai Allah ke ba wannan baiwa don gamsar da mutanensu cewa daga Allah suke, ba su suka aiko kansu ba. Misalin mu’jiza na nan barkatai. Akwai sandar Annabi Musa (AS), wacce ke zama macijiya, akwai taguwar Annabi Salihu (AS), da dai sauransu. Mu’jizar Manzon Allah (SAW) mafi girma ita ce littafin da Allah Ya aiko shi da shi, watau Al-Kur’ani mai girma. Sannan akwai Isra’i da Mi’raji da Allah yayi dashi zuwa saman sama na bakwai. Dukkan wadannan mu’jizozi ne wadanda suka sha karfin wani dan Adam ya iya bayanin yadda suka auku. Misali, babu wani Malamin Kimiyyar Sararin Samaniya da ya isa yayi bayanin tsarin tafiyar da Manzon Allah yayi daga Masallacin Baitul Makdisi zuwa sama, a kimiyyance. Wannan, a turance, shi ake kira Prophetic Miracle. A wannan tsari, duk abinda ya faru na mu’jiza a kimiyyance (kamar tafiyar da Manzon Allah yayi zuwa sama), abu ne da ba wanda zai iya fahimtar yadda abin ya faru, kuma ba lale bane a ga wani gurbi bayan faruwar mu’jizar. Misali, akwai lokacin da Manzon Allah (SAW) ya sunkuyar da yatsan hannunsa kasa, ruwa yayi ta zuba sahabbai suna sha, wusa na alwala da ruwan. Hakan ya faru ne lokacin da aka je daya daga cikin yake-yaken da aka yi, inda aka yi karancin ruwa. Bayan kowa ya gama amfana da ruwan, sai Manzon Allah (SAW) ya yarfar da yatsansa, ruwan ya dauke. Wannan abu da ya faru bai sa an ga wata alama ko huji a yatsansa ba, saboda “mu’jiza ce ta annabta”, ba wani abu bane da ya saba faruwa ga mutane a al’adance.

Tantancewa Tsakanin Hujjoji

Daga bayanan da suka gabata, a bayyane yake cewa tsagewar Wata mu’jiza ce ta Annabta, ba wai mu’jiza ta Kimiyya ba. Domin babu wanda zai iya gano yadda tsagewar ta kasance, balle ya san kimar abin. To amma kuma meye alakar hakan, da wannan hoto da ake ta yadawa? A iya karatu da bincike na, idan ka dauke wancan labari na Dawood Mousa Biskok, inda wadancan masana Kimiyya suka tabbatar da cewa an gano alamar tsagewar Wata a wasu lokuta ko shekaru masu yawa da suka wuce a rayuwarsa, babu wani bayani na kimiyya tabbatacce da ke nuna gaskiyar abinda wannan hoto ke dauke dashi, duk kuwa da shahararsa. Sabanin haka ma, abinda galibin bayanai ke tabbatarwa a kimiyyance shine, galibin tsage-tsagen da ke jikin Wata a halin yanzu, sun samo asali ne daga yawan buraguzan taurari masu tarwatsewa suna afkawa cikin wasu duniyoyin da ke makwabtaka dasu. Ire-iren wadannan buraguzai su ake kira Meteriote a turance. Don haka tsagar da ke jikin Wata, ko kadan, bata da alaka da wannan lamari na mu’jiza.

Bayan haka, malaman kimiyya sun kimanta zurfin tsagar da ke jikin Wata a halin yanzu da cewa ta kai tafiyar nisar kilomita dubu goma sha uku. Amma idan muka dubi hoton da ke like a nan, zamu ga cewa alamar da ke jikin Watan, ko kadan bai shiga ciki ba. Kamar ma zane ne kawai, ba tsaga ba. Har wa yau, wannan hoto, idan muka dube dashi da kyau, karshenta ma wani ne ya zauna ya zana shi da manhajar zane na kwamfuta, watau Graphics Software, bayan wancan labari da masana suka bayar. Ba lale bane ya zama hoto ne na gaskiya da aka dauko daga can ba.

A karshe kuma idan aka ce abu kaza mu’jiza ce, to akwai siffofi guda uku da suka kamata a gane hakan. Na farko shine ya zama ya sha karfi da tunanin mutane, babu wanda zai iya yin shi duk cikin mutane sai Annabi ko wani Manzo da Allah ya aiko. Idan muka dubi tsagewar Wata, zamu ga haka ne. Na biyu kuma ya zama babu wani zamani da za a kaiwa, ko mataki na ilimi, da wani zai ce ya gano wani abu daban cikin abinda ya faru, sabanin abinda ya faru din. Abu na karshe kuma, wanda ke da nasaba da wannan hoto shine, ba ka’ida bace cewa idan mu’jiza ta auku kan wani abu, dole sai an samu alama bayan aukuwarta. Kamar yadda ba a samu Wata alama ba a yatsar Manzon Allah (SAW) bayan bubbugar ruwan da ya faru, kamar yadda bayani ya gabata a kai. Don haka ba dalili bane cewa don an ce an samu alama a jikin Wata, wani yace “dole ne ya zama alamar tsagewar da yayi ne lokacin Manzon Allah (SAW)”. Ba hujja bace wannan.

Kammalawa

A karshe dai, ma iya cewa wannan hoto bai da alaka da rahoton binciken da wannan hukuma ta NASA tayi, shekaru sama da arba’in da suka gabata. Ta yiwu wani ne ya zauna ya zana hoton, don suranta abinda wadancan masana suka tabbatar a hirar da talabijin BBC yayi dasu a shekarar 1978. Sannan ba hujja bace cewa lallai alamar da ke jikin Wata ta samu ne sanadiyyar tsagewar da yayi lokacin Manzon Allah (SAW). Domin ba ka’ida bace cewa idan mu’jiza ta auku dole sai an samu alama a gurbinta. Tabbas Allah na iya tabbatar da wannan alama a jikin Wata, amma ba dole bane sai an samu alamar sannan abinda ya faru zai zama gaskiya. Wannan mu’jiza da ta auku: ko da alama ko babu wata alama a jikin Watan, mu munyi imani da aukuwarta.

Kimiyyar Kur’ani da ta Zamani: A Ina Aka Hadu?

Tambaya: “Abban Sadik, an ce masana Kimiyya na zamani sun tabbatar da wasu daga cikin Kimiyyar Al-Kur’ani mai girma. Wadanne ne daga ciki?” - Khaleel Nasir Kuriya, Kiru, Kano (GZG274): 07069191677

Gabatarwa:

Malam Khaleel Nasir muna godiya kwarai da wannan tambaya mai matukar muhimmanci, kuma Allah saka da alheri. Amsa wannan tambaya gaba dayanta na bukatar bincike na tsawon zamani mai dauke da hujjoji daga Kur’ani da kuma manyan littafan zamani. Domin harka ce da ta kumshi ilimi. Amma zamu yi iya kokarinmu, daga wannan mako zuwa makonni masu zuwa, don ganin mun tabo kadan cikin ire-iren nau’ukan binciken da masana kimiyyar zamani suka yi kuma suka tabbatar, wadanda suka dace da abinda Allah ya fada, shekaru dubu daya da dari hudu da talatin da suka wuce. Wasun su sun tabbatar da abinda Kur’ani ya fada kai tsaye, tare da sallamawa. Wasun su kuma sun kauce cikin lafazinsu. Abinda suka nuna kawai shine, wannan bincike da suka yi da kuma dacewarsa da abinda ke cikin Kur’ani abu ne mai dauke da mamaki, kuma bai kamata a ce mutum ne ya fadi maganar ba. Sai dai kafin mu fara kawo ire-iren wadannan bincike da ra’ayoyi, zai dace mai karatu ya fahimci wasu abubuwa masu muhimmanci kan tsarin Al-Kur’ani wajen tabbatar da gaskiyar abu, da kuma tsarin malaman Kimiyya wajen tabbatar da nasu binciken.

Tsarin Kur’ani Wajen Tabbatar da Ilimi

Ga duk wanda ya saba karanta Kur’ani mai girma, ya kuma fahimci sakon da yake kokarin isarwa ga mai karatunsa, zai ga cewa littafi ne mai neman shiryar da mai karatu ta hanyoyi masu sauki, wadanda mai karatun zai iya bi don ya shiryu. Littafi ne mai dauke da dimbin ilimi wanda Allah kadai ya san yawansu. Littafi ne mai dauke da usulubi mai dadi wajen karatu da karantarwa. Manyan hanyoyin da Kur’ani ke amfani dasu wajen tabbatar da dalilan Kimiyya sun kunshi hanyar gani, ko kallo, da nazari ko tunani, da kuma tabawa. Sauran hanyoyin sun hada da hakawa, ko tonawa (don ganin yadda abu yake), da haurawa, da gangarawa, musamman kan abinda ya shafi sararin samaniya da sauran duniyoyin da ke makwabtaka da tamu. Ga duk wanda ya bi wadannan hanyoyi, zai iya fahimtar sirrin da ke cikin halittan sama da kasa da taurari da wata da rana da karkashin kasa da hazo da ruwan sama da iska da sanyi da zafi da tsarin halittan dabbobi da na dan Adam, da dai sauran abubuwan da Allah Ya watsa a wannan duniya tamu.

Duk wani abinda malamin kimiyya zai karanta ko yi nazari a kai, Kur’ani ya tabo bayani a kanshi, ya kuma kalubalance shi da ya duba ya gani, ko yayi tunani a kai, ko kuma ya hango ya gani, da dai sauran hanyoyin kalubale. In ya ga dama kada ya fara yin imani sai ya tabbatar da gaskiyar abinda aka sanar dashi. Amma kuma da zarar ya fahimci gaskiya, to fa hujja ta tabbata a gareshi ko a kanshi. Wannan ya sha banban da tuhumar da sauran masu akidu ke yi wa Musulmai, cewa: muslims are too dogmatic. Ma’ana, musulmi mutane ne masu yawan yarda da abu kawai ba tare da sun san hakikaninsa ba. Wannan kalma suna fadinta ne a babin zargi ba yabo ba, ga dukkan musulmi. Suna ganin musulunci bai baiwa mutane damar kalubalantar abinda ya fada a Kur’ani ba. Masu wannan kalami sun jahilci addinin gaba daya. Da sun karanta Kur’ani sosai, da basu fadi haka ba. Ga misali nan guda daya, inda Allah ke cewa:

“Lalla ne, a cikin halittan sammai da kasa, da sabawar dare da yini da jirage wadanda suke gudana a cikin teku (dauke) da amfanin mutane, da abinda Allah Ya saukar daga sama na ruwa, sai ya rayar da kasa da shi bayan mutuwarta, kuma ya watsa cikinta daga dukkan dabbobi, da kuma juyawar iskoki da girgije horarre a tsakanin sama da kasa; hakika akwai ayoyi ga mutane masu hankalta.” (Bakara: 164)

Wannan aya, kamar yadda malaman tafsirin Kur’ani suka tabbatar, ta kumshi dukkan nau’ukan ilimin kimiyya da dan Adam ke alfahari dashi a yau. Daga ilimin Fiziya (Physics), zuwa ilimin sinadaran da ke tsakanin sama da kasa (Chemistry), zuwa ilimin kasa (Geography), da ilimin halittu (Biology), da na tsirrai (Botany), da na teku (Oceaonology), da ilimin tsarin sadarwa (Communication), da na sararin samaniya (Astronomy), da tattalin arzikin kasa, da sauran nau’ukan ilimin da sai mai bincike ya bincika zai gano su. Abin sha’awa shine, da Allah Ya gama sanar da mai karatun wannan aya tsarin halittan da yayi a ciki, sai yace “…hakika akwai ayoyi ga mutane masu hankalta.” Wannan kuwa ke nuna cewa in har ka hankalta, to za ka ga abinda Allah ke ikirarin ya sanya ko halitta. A takaice dai wannan na nufin duk abinda Allah ya fada abubuwa ne da ake iya ganinsu da ido, ko iya hankaltar tsarinsu da irin abinda ke cikinsu na mamaki da al’ajabi.

Duk da dimbin ilmin da ke cikin wannan littafi mai girma, mai karatu zai yi mamakin jin cewa Al-Kur’ani ba littafin kimiyya bane, balle na ilimin kasa. Ba littafin koyar da sadarwa bane kadai..a a, littafin shiriya ne. Duk abinda ka gani a ciki wanda ya shafi wani ilimi, riban kafa ne kawai. Amma asali Allah Ya kawo shi ne don dan Adam ya fita daga kangin bauta wa wani halitta makamancinsa, zuwa ga bauta wa wanda ya halicce shi kadai, shine Allah. Wannan tasa tsarin littafin yake a sura-sura, ba wai babi-babi mai Magana a kan wani nau’in ilimi ba. Sabanin sauran littafan kimiyya, inda marubucinsu ke shirya littafin zuwa babi-babi kan abinda yake son karantarwa. Don haka Kur’ani littafin addini ne da shiriya. Duk abinda ka samu a cikin wanda ke karantar da kai wani ilimi na neman abin duniya ko amfanin rayuwa, to riba ne da Allah ya sanya a ciki. Idan ka kara imani da abinda ke ciki, sai ka fi amfana da ribar fiye da kowa. Wannan tasa sauran masu binciken Kimiyya masu lekawa cikin Kur’ani suna dauko abinda ya dace da iliminsu suna sauya masa tsari don neman suna a duniya, ribarsu kadan ne in ka kwatanta da na wanda yayi imani da littafin. Wannan, a takaice, shine tsarin da Kur’ani ke bi wajen kiran mai bincike yayi bincike cikin abinda aka fada cikin littafin, don gano gaskiyar abinda aka sanar dashi a ciki.

A nasu bangaren, malaman kimiyyar zamani na bin hanyar bincike ne na kwakwaf, don tabbatar da abinda ake ikirari a kai. Hanyoyin bincikensu na nan da yawa, kamar yadda muka sani. Suna amfani da na’ura a dakin bincike, da na’urar hangen nesa, da wanda suke kafawa a wajen da suke binciken. Har wa yau suna amfani da tsarin dauko abinda suke son bincike don yin nazari a kansa, kai tsaye. Bayan haka, suna da ka’idoji da suke amfani da su (watau Scientific Methodology) wajen tantance abinda suka samu na sakamako a yayin da suke binciken. Sannan su basu yarda da duk abinda ba a ji ko gani ko iya taba shi ba. Duk abinda ake iya hankalta ko ji ko taba shi kadai suke la’akari da shi. Sannan a galibin lokuta sukan samu sakamako na wucin-gadi, wanda suke amfani dashi don ci gaba da wani binciken. Bayan haka, saboda kasancewarsu ‘yan Adam ne masu tawaya, ba dukkan lokuta ko bincike suke gano abinda yake daidai ko gaskiyar abinda suke nema ba. Wannan tasa kafin su binciken sai sun tsara wasu nau’ukan hasashe (watau Hypothesis) da zasu musu jagora wajen samun irin sakamakon da suke bukata. Wannan, a takaice, shine tsarin da malaman kimiyya ke bi wajen gudanar da bincikensu a kimiyance. Addini da al’ada basu tasiri wajen bincikensu ko kadan. “Zahiri”, shine abinda suka sani. Allah mana jagora!

HALITTAR DUNIYA

Binciken Kimiyyar Zamani

Abu na farko da Malaman kimiyyar sararin samaniya (Astronomers ko Astrophysicists) suka binciko dangane da asalin duniya baki dayanta, ba wacce muke rayuwa cikinta ba kadai, shine asali a cure take wuri daya, komai a dunkule. Ma’ana asalin duniya wani curi ne na jiki mulmulalle, ko kuma Sadima, (kamar yadda Farfesa Muhammad Hambali Jinju ya kira shi) watau Primary Nebula kenan a Turance. Sai wannan curi ya fashe, ya kuma tarwatse, watau Secondary Separation. Hakan ya haifar da samuwar kura mai tattare da iska mai dimbin yawa, watau Gaseous Mass. Wannan tarwatsewar ce ta haifar da samuwar dukkan halittun da ke duniyar, daga wannan duniyar da muke ciki, zuwa wata, da rana da taurari da sauran duniyoyin da muka sansu a yanzu, da ma wadanda Allah kadai ya sansu. Wannan nau’in fahimta shi ake kira The Big Bang Theory, a Ilimin Sararin Samaniya. An fara wannan bincike ne shekaru kusan dari hudu da suka gabata, kuma ya zuwa yau, an dada tabbatar da kasancewar hakan a ilimin sararin samaniya ta hanyar amfani da na’urorin hangen nesa da sauran hanyoyi. Malaman kimiyyar sararin samaniya suka ce wadannan matakai guda biyu da suka samar da duniya da sauran halittun da ke cikinta, sun faru ne cikin biliyoyin shekaru!

Duk da cewa Malamai masu bincike sun dade da yin hasashe kan asalin wannan duniya tamu tun shekaru dari bakwai da suka gabata, amma babu wanda ya samu dacewa wajen hararo mafi kusancin abinda ke nuna hakan, ya kuma samar da ka’idar Big Bang, sai Immanuel Kant, dan kasar Jamus, wanda ya rayu tsakanin shekarun 1724–1804. A lokacin babu wanda ya kawo hankalinsa ga wannan hasashe nashi, sai bayan rasuwarsa da shekaru hamsin da hudu, lokacin da wani masani mai suna Pierre-Simon, inda ya kara fito da abin fili kowa ya fahimce shi sosai. Wannan abu ya faru ne cikin karni na shabakwai (17th Century), watau shekaru dubu daya da dari biyu kenan bayan saukar Al-Kur’ani mai girma. Idan kuma muka yi la’akari da wannan ka’ida, zamu ga cewa tana ishara ne zuwa ga abubuwa uku, a takaice. Abu na farko shine samuwar wani curin jiki, watau Big Bang, kamar yadda bayani ya gabata. Sai kuma fashewa da wannan curi yayi, aka samu kura mai dauke da iska mai nauyi, watau Gaseous Mass. Bayan nan kuma, sai aka samu gungun taurari wadanda suka tattarwatse don samar da taurari da rana da wata da kuma sauran duniyoyin da ke nan a yau (wadanda muka sani da wadanda bamu sansu ba).

A cikin littafinsa mai suna The Story of the Solar System, Mark A. Garlick, yayi dogon bayani da sharhi kan tsawon wannan lokaci, da kuma cewa ba wai wadannan duniyoyi da ake ta bayani kan su guda tara kadai ba, akwai bayanai sabbi da ke nuna cewa akwai wasu duniyoyin ma samammu, wadanda har yanzu hangen mai hangen nesa bai kai kansu ko ba. A karshe dai, kamar sauran Malaman Kimiyyar sararin samaniya, Mark yace wannan tsari na halittar duniya ya faru ne “siddan”, watau “haka kawai”, ba tare da cewa akwai wani wanda ya haddasa hakan ba. A takaice dai, “tsawon zamani ne ya samar da su, kuma hakan ne zai yi ajalinsu.” Wannan tunani nasa ya samu ne sanadiyyar akidarsa ta rashin yarda da cewa Allah ne mai halittar komai da kowa. Don haka kada mai karatu wani mamaki.

A nata bangaren ita ma, mujallar Scientific American bugu na 14 lamba ta 4, wacce ta fito a shekarar 2004, tayi tsokaci na musamman kan taurari. Wannan tsokaci da tayi shi, ta sanya masa take: The Secret Lives of Stars. A ciki ta kawo kasidu da makaloli masu dimbin alfanu, masu nuna tsarin shekarun taurari, da yanayin girmansu, da kuma cewa bayan wannan babbar fashewa da curarriyar halittar duniya tayi a farko, sai da aka samu shekaru sama da miliyan dari kafin taurari suka fara bayyana don samar da haske. Mujallar ta kuma tabbatar da cewa akwai bambancin girma da kuma tsawon zamani tsakanin taurarin farko da wadanda ke rayuwa yanzu. Taurarin farko, a cewar mujallar, suna da girma sosai, inda ta tabbatar da cewa wasunsu ma sun fi rana girma a farkon al’amari, kuma a nesa suke damu; nesa ba kusa ba. Wadannan bayanai dai sun same su ne ta hanyar ingantattun na’urorin hangen nesa na zamani, da kuma kwararan ka’idojin lissafi masu bayar da sakamako ingantacce kan tsarin abubuwa, wadanda ake iya shirya su ta hanyar kwamfuta a yau, watau Computer Simulation Models. To me Kur’ani yace kan haka?

Tabbaci daga Kur’ani

Da farko dai, sabanin yadda masu wadancan bincike suka tabbatar cewa babu wanda ya kaddara samuwar wadannan halittu na sama da kasa da taurari da rana da wata sai tsawon zamani, a Al-Kur’ani Allah ya sanar damu cewa shine ya yi wannan aiki. Ya kuma ce ya halicci sammai da kasa ne cikin kwanaki shida. Ga abinda yace:

“Kuma lallai ne hakika, mun halitta sammai da kasa da abinda ke a tsakaninsu ne, a cikin kwanaki shida, alhali wata ‘yar wahala bata shafe mu ba.” (Qaaf: 38)

Duk da haka, akwai kamshin gaskiya cikin wancan bincike da malaman sararin samaniya suka yi ko suka hango dangane da cewa asalin duniya gaba daya a dunkule take curi guda. Sai dai sabanin takaitaccen bayanin da suka bamu cikin dan binciken da suka yi, akwai rashin yalwar bayani kan yadda al’amuran suka faru. Watakila da Musulmai ne su, da sun samu isasshen bayani mai gamsarwa a cikin Kur’ani a yayin da suke wancan bincike. Duk da yake na san ba iyakan binciken ba kenan, suna nan suna ta yi, kamar yadda Mark Garlick ya fada cikin littafinsa. A cikin Kur’ani Allah ya yalwata mana bayani kan abinda ya shafi halittar duniya gaba daya da abinda ke cikinta. Da farko yace asalin duniyar a dinke take, ko a cure kamar yadda suka fada, sannan sai ya bude ta, ya karkasa halittanta. Ga abinda yace:

“Shin wadanda suka kafirta basu gani ba cewa, lallai sammai da kasa sun kasance dinke ne (da juna), sai muka bude su…?” (Ambiya’:30)

Malaman tafsirin Kur’ani sun kawo fassara nau’i biyu kan wannan aya, kuma duk ma’ana daya suke nufi. Al-Imam Ibn Kasir a cikin tafsirinsa yace: “…ai dukkansu (watau sama da kasa) sun kasance a hade ne da juna; sashe da sashe, a cakude da juna, wani a kan wani, a farkon lamari. Sai Allah Ya bude wannan daga wannan. Ya sanya sammai guda bakwai, da kuma kasa guda bakwai. Ya kuma raba tsakaninsu da iska (wadda ke shawagi a tsakani kenan). Sai sama ta zubar ruwa, kasa kuma ta fitar da tsirrai.” Bayan shi Sheikh Abubakar Jaabir Al-Jazaa’iri shima cikin tafsirinsa ya tafi kan wannan fassara, ya kuma kara da cewa kasancewar sama da kasa na dinke a farko, har wa yau na nufin sama bata zubar da ruwa ne, haka kasa ma, bata fitar da tsirrai; ma’ana a kekashe suke saboda hadewa da juna da suka yi a farkon lamari. Ga abinda yace: “…abin nufi shine, lallai sammai da kasa abu ne guda daya (a farko), a hade da juna, sai Allah Ya raba tsakaninsu. Kuma abinda ya kumshi tafsirin wannan aya na ishara zuwa ga ra’ayin Ibn Jareer At-Tabari, na cewa: lallai sama ta kasance ne a shafe – ko a kulle – ba ta saukar da ruwa, haka ma kasa, a kulle take, ba ta fitar da tsirrai. Ayar na nuni ne ga wadannan fuskoki guda biyu. Kuma dukkansu ingantattu ne.” Wannan fassara har wa yau shine ra’ayin Abdullahi dan Abbass, da almajiransa irinsu Mujaahid, da Sa’id bn Jubair, da kuma Al-Hassan Al-basari.

Abu na biyu da malaman kimiyyar sararin samaniya suka tabbatar bayan tarwatsewar wannan duniya ko fashewarta a farko (abinda suka kira Secondary Separation), shine samuwar wata iska mai tattare da kura mai nauyi, watau Gaseous Mass, kamar yadda bayani ya gabata. A cewarsu, bayan samuwar wannan iska mai kura ne aka samu karkasuwar gungun taurari, watau Galaxies, wadanda a karshe su kuma suka barbaje don samar da duniyoyi dabam-daban da rana da wata da kuma taurari masu matukar girma. Don haka idan mun fahimce su sosai, abinda wannan ke nufi shine, bayan fashewar (ko budewa, kamar yadda Kur’ani ya kira shi), wannan kura da iska ne ya biyo baya kafin samar da sauran jikinnai (irinsu wata da rana da manyan taurari da kananansu da kuma wannan duniya tamu da sauran makwabtanta).

Amma a Kur’ani Allah Ya sanar damu ne cewa bayan budewar ko fashewar, ya fara halittar kasa ne, ta hanyar baje ta, sannan ya nufaci sama don tsara halittarta gaba daya. A karshe kuma ya samar da dukkan ababen da ke kan kasa, irinsu koramu da duwatsu da tsaunuka da sauran ababen da ke cikinta gaba daya. Mu bi abin dalla-dalla. Zamu fahimci lamarin sosai, da inda suka yi daidai da kuma inda ya rage basu gano tsarin ba. A bincikensu dai basu sanar damu ina aka fara halitta ba. Amma Kur’ani ya sanar damu cewa kasa aka fara halitta, domin it ace ginshiki, kuma shimfida, sannan aka bibiye ta da rufin da ke samanta, shine sammai bakwai da abinda ke cikinsu. Ga abinda Allah Yace:

“Shine wanda ya halitta muku abinda ke cikin kasa gaba daya, sannan ya daidaita zuwa sama, ya daidaita (aikata) su sammai bakwai. Kuma shi masani ne ga dukkan komai” (Bakara: 29)

Wannan ke nuna mana cewa kasa Allah Ya fara halitta, amma har yanzu Malaman Kimiyyar sararin samaniya basu gano hakan ko ba. Har way au, basu sanar damu ko cikin kwanaki nawa wannan fashewa da kuma karkasuwar halittun sama suka faru ba. Duk da yake suna ambaton miliyoyin shekaru wajen samuwar taurari, da wasu shekaru wajen samuwar wata da rana da sauransu, wannan baya nufin lokacin da fashewar ta faru ne zuwa lokacin halittarsu kai tsaye. Suna kimanta shekarunsu daga lokacin samuwarsu ko wasu daga cikinsu, zuwa wannan lokaci da muke ciki, kamar yadda mujallar Scientific American ta nuna cikin wancan bugu na musamman da tayi kan rayuwar taurari da yadda alaka ke kasancewa a tsakaninsu. To amma a Kur’ani Allah Ya sanar damu cewa ya halicci sama da kasa da abinda ke cikin su ne cikin kwanaki shida. Bayan fashewa ko bude duniya da yayi kamar yadda muka karanta a ayar da ke sama a suratul Ambiya’, sai ya halicci kasar da muke takawa ko rayuwa a kanta cikin kwanaki biyu (daga ranar Lahadi zuwa Litinin), ya barta haka. Sai ya nufi sama, ita kuma ya halitta ta da abinda ke cikinta cikin kwanaki biyu (daga Talata zuwa Laraba), sannan ya dawo kan kasa, ya baje ta, ta hanyar samar da dukkan kayayyakin cikinta (don a farko halittar ta kawai yayi), cikin kwanaki biyu (daga Alhamis zuwa Jumma’a). Ga abinda yace:

“Kace, “ashe lalle ku hakika kuna kafirta a game da wanda ya halitta kasa a cikin kwanuka biyu, kuma kuna sanya masa kishiyoyi?” Wancan fa, shine Ubangijin halittu. Kuma Ya sanya a cikinta, duwatsu kafaffu daga samanta, kuma Ya sanya albarka a cikinta, Ya kaddara abubuwan cinta a cikinta, a cikin kwanuka hudu masu daidaita, domin matambaya.” (Fussilat: 9-10).

A bayyane yake cikin wadannan ayoyi biyu cewa an halicci da abinda ke ciki da karkashinta ne cikin kwanaki hudu, a jumlace kenan. Amma ba lokaci daya bane hakan ya kasance, kamar yadda Allah da kanshi ya fada a cikin wata surar:

“Shin ku ne mafi wuyar halitta ko sama? Allah ya gina ta. Ya daukaka rufinta, sannan ya daidaita ta. Kuma ya duhuntar da darenta, kuma ya fitar da hantsinta. Kuma kasa, a bayan haka Ya shimfide ta, ya fitar da ruwan ta daga gareta da wurin makiyayarta, da duwatsu, ya kafe ta, don jin dadi gareku da kuma dabbobinku.” (Naazi’aat: 27-33)

Kalmar Dahaaha da Allah Yayi amfani da ita na nufin tsarin samar da amfanin cikinta. Kamar yadda muka karanta a wadannan ayoyi da ke sama. Kuma hakan ya faru ne bayan samar da sammai bakwai, kamar yadda ayar tayi ishara (don yace “kuma kasa, a bayan haka…”, ma’ana bayan halittar sama kenan). Idan muka dauki kwanaki biyu na halittar kasa, da kuma kwanaki biyu na samar da abinda ke cikinta, sai mu ga cewa su ne kwanakin hudun da Allah ya fada a surar Fussilat da muka fara kawowa a sama. To kafin mu zarce zuwa sama, masu binciken kimiyyar sararin samaniya suka ce akwai wata iska mai dauke da kura mai nauyi, watau Gaseous Mass da ta samu bayan fashewar duniya. Shin Kur’ani ya ambata mana ko yi mana ishara kan wannan iska mai kura da suka kawo kuwa? Eh, ya kawo mana. Sai dai sabanin yadda suka siffata abin da “iska mai kura”, Kur’ani ya nuna mana cewa hayaki ne ko tururi, wanda ya samu sanadiyyar halittar kasa da Allah Yayi, kamar yadda Ibn Kasir ya fada cikin tafsirinsa. Mu koma suratu Fussilat, inda Allah yaci gaba da cewa:

“Sannan ya daidaita zuwa ga sama, alhali kuwa ita (a lokacin) hayaki ce, sai yace mata, ita da kasa, “Ku zo, bisa ga yarda ko a kan tilas.” Suka ce “Mun zo, muna masu da’a.” Sai ya hukunta su sammai bakwai a cikin kwanuka biyu. Kuma Ya yi wahayi, a cikin kowace sama da al’amarinta, kuma Muka kawata sama ta kusa da fitilu kuma don tsari. Wancan kaddarawar Mabuwayi ne, Masani.” (Fussilat: 11-12)

A yanzu na tabbata mai karatu ya fahimci yadda lamarin yake. Cewa da suka yi, asalin duniya a cure take, ko a hade da juna, daga baya suka rabe, gaskiya ne, kamar yadda muka gani. Cewa da suka yi, bayan fashewar ko rabewar, an samu “iska mai kura” kafin halittar sauran duniyoyi da taurari, ba haka bane dari bisa dari; an dai halicci kasa, sannan aka samu hayaki ko tururi a sama, kafin aka halicci sammai bakwai da dukkan ababen da ke cikinta na taurari da rana da wata da dare da yini da sauransu. Wannan shine abinda Kur’ani ya tabbatar, da kuma Karin bayani kan abinda bincikensu bai kai ba. In dai aka juri zuwa rafi, wata ran za a samu ruwa. Domin cikin shekarun baya ne aka samu wani bincike mai tabbatar da cewa lallai alamun da ke jikin wata a halin yanzu na nuna cewa lallai ya taba tsagewa. Mu kam tuni Kur’ani ya sanar damu haka tun shekaru dubu daya da dari hudu da suka gabata. A dakace mu!

SIFFAR DUNIYA

Bamu gushe ba muna ta bincike kan abubuwan da malaman kimiyya suka fada dangane da halittar duniya baki daya, da kuma gwama abinda suka fada da wanda yazo daga Al-Kur’ani mai girma, kamar yadda daya cikin masu karatu ya bukata makonni hudu da suka gabata. A sashen da ya gabata mai karatu ya samu bayanai kan yadda wannan duniyar da muke ciki da sauran duniyoyi da halittun da ke sararin samaniya suka samo asali, da kuma hujjoji masu nuna hakan daga binciken malaman kimiyyar zamani da kuma tabbaci daga Al-Kur’ani mai girma. A yanzu zamu ci gaba, inda zamu mayar da hankali kan siffar wannan duniya tamu; yaya take? Shin a shinfide take sambai, da gaba ko iyaka a kowane gefe, ko kuwa ya abin yake? Sannan, wannan rana da wata da muke hange ko gani a kullum, yaya alakarsu take da wannan duniya da muke ciki? Kuma mai karatu zai san ko suna da ajali da aka yanke musu, ko kuma haka kawai zasu ci gaba da kasancewa. Dukkan wannan zasu zo ne ta hanyar hujjoji daga binciken malaman kimiyyar zamani, da kuma tabbaci daga Al-Kur’ani kan haka. Mu je zuwa!

Duniya A Mulmule Take

Al’ummomi da dama da suka shude basu gushe ba kan tunanin cewa wannan duniya tamu a shimfide take kamar faifai; ta inda duk ka dosa, zaka samu makura ko gaba. Kamar dai yadda saman tebur yake, ko saman kamfai ko saman duk wani shimfidadden abu. Wasu ma har tsoron zuwa yawo suke da nisa, don tsoron kada su “afka” karkashin kasa, a cewarsu. A kan wannan tunani da akida ake, sai cikin shekarar 1597, lokacin da wani malamin kimiyya mai suna Francis Drake ya yi kokarin zagaye duniyar ta teku, sannan ya tabbatar da cewa lallai duniyar ba kamar yadda ake tunani bane; a mulmule take, kamar kwai. Shi yasa wasu lokuta idan kaje karshen gari, ko bakin teku, sai kaga kamar sama ta hade da teku ne. Drake yayi wannan bincike ne cikin shekarar 1597, watau shekaru 412 kenan a yau. Dangane da Kur’ani kuwa, sai mu ga cewa hakan yazo ne bayan saukarsa da shekaru dubu daya da goma shatakwas (1,018). Kuma har yanzu, kamar yadda kowa ya sani, a kan sakamakon wannan “sabuwar” bincike ake. To me Kur’anin ya fada kafin wannan bincike?

Tabbaci Daga Kur’ani

A cikin Surorin Kur’ani da yawa, Allah Ya nuna mana cewa lallai wannan duniya tamu a mulmule take, kamar kwai. Zamu fahimci hakan ne daga tsarin alakar da ke tsakanin shigan dare da shigan yini (ko rana, kamar yadda muka saba fada). Ga wasu daga cikin hujjoji nan:

“Ashe ba ku gani ba, lalle Allah Yana shigar da dare a cikin yini, kuma Yana shigar da yini a cikin dare…?” (Luqman:29)

Cewa ana shigar da dare a cikin yini, da kuma yini a cikin dare, kamar yadda muka sani, hakan na faruwa ne a hankali – kadan kadan - ba wai lokaci daya ba. Kuma wannan ke nuna mana cewa duniyar ba a shimfide sambai take ba. Da haka ne, to da lokaci daya zamu rika shiga yini, haka lokaci guda zamu rika shiga dare. Ma’ana da kowanne zai zo ne da haske ko duhunsa lokaci guda, kamar yadda kake samun haske da zarar ka kunna tocila, ko kashe ta. A wata ayar Allah yayi amfani da Kalmar “nannadewa”, inda yace:

“Ya halitta sammai da kasa da gaskiya. Yana nannade dare a kan rana (yini), kuma yana nannade rana (yini) a kan dare…” (Zumar:5)

Duk da cewa wasu na amfani da Kalmar “shigarwa” a ma’anar kalmar “kawwara”. Suna hakan ne wajen isar da ma’ana. Amma asalin ma’anarta na nufin “nannadewa” ne. Duk kuwa abinda aka ce ana nannade shi, to a siffar da’ira yake, ko kuri, ko kuma mulmule yake. Idan kuma aka ce an nannade wani abu a tare dashi, to an shigar dashi ciki kenan. Kamar dai yadda mai sanya rawani ke nannade rawaninsa, wani sashe a saman wani. Haka kuwa bazai faru ba dangane da rana da dare, sai muhallin da haske ko duhunsu ke riska ya zama mulmulalle ne ko curarre, mai siffa irin ta kwai.

Rana Da Wata Na Juyawa

Kafin kwarewar turawan Turai yayi nisa cikin binciken kimiyya, akidarsu dangane da rana ita ce, a tsaye take cak! Duk sauran halittun da ke makwabtaka da ita kuma suna jujjuyawa ne a cikin falakinsu, don kewaye ta. Har a karni na biyu haka ake tafiya a yammacin duniya. A cikin shekarar 1512 ne wani malamin kimiyya mai suna Nicholas Copernicus ya samar da wannan ka’ida ta ilimi mai suna Heliocentric Theory of Planetory Motion, wanda ke nuna cewa dukkan sauran halittun da ke sararin samaniyar duniya baki daya suna jujjuyawa ne a cikin falakinsu da ke gewaye da rana. Amma ita rana a tsaye take cak, ba ta motsawa. Haka ma binciken da Yohannus Keppler ya tabbatar, cikin shekarar 1609. Wadannan sakamakon bincike ne suka fara wayar wa turawa da kai, suka dada samun fahimta kan yadda manyan halittun da ke sararin samaniya ke juyawa, suka kuma basu damar fahimtar “juyin-wainar” da dare da yini ke yi a cikin falakinsu. Na tabbata idan ba yanzu ba, da dama cikinmu (wadanda suka yi sakandare shekarun baya), an karantar da mu wannan ka’ida ta ilmin kimiyya da ke nuna cewa “dukkan sauran halittun da ke sararin samaniya na kewaye da rana ne, a halin kewayar da suke yi.” Amma a yanzu kam, malaman kimiyyar sararin samaniya, watau Astronomers, sun warware wancan ka’ida ta Nicholas da Keppler, inda suka tabbatar da cewa lallai rana ma na jujjuyawa a nata falakin, ba a tsaye cak take ba guri guda. To me Kur’ani ya fada?

Tabbaci Daga Kur’ani

Idan muka koma cikin Suratu Ambiya’, zamu samu tabbaci da ke nuna cewa da rana da wata, duk kowanne daga cikinsu na da nashi falaki (ko hanya, ko magudana) da yake bi, da yanayin gudu ko saurinsa. Ga abinda Allah yace:

“Kuma Shine wanda Ya halitta dare da rana (yini), da rana da wata, dukkansu a cikin wani sarari suke iyo.” (Ambiya’:33)

Wannan ke nuna cewa lallai akwai falaki ko tafarki da kowannensu ke bi a halin iyonsa. An ambaci dare da yini a nan don nasaba da ke tsakaninsu da rana da kuma wata. Har wa yau, tsarin tafiya ko juyawa da suke yi a cikin wannan falaki nasu ya sha bamban. Kowanne da irin saurin da ya kamace shi yake tafiya. Dangane da haka Allah Ya sake cewa:

“Rana ba ya kamata a gareta, ta riski wata. Kuma dare ba ya kamata a gareshi ya zaman mai tsere wa yini. Kuma dukkansu a cikin sarari (falaki) guda suke iyo.” (Yasin:40)

Kalmar “iyo” ko “sulmuya” da Allah yayi amfani dashi (watau “Yasbahoon”) zai sa wani yayi tunanin ko akwai ruwa ne a sararin samaniya da har rana da wata suke yin iyon a cikinsa. A a, ba haka lamarin yake ba. Kalma ce mai fadin sha’ani, ya kuma danganci yadda aka yi amfani da ita a jimla. Idan aka yi amfani da ita kan mutum a cikin ruwa, yana nufin yana iyo kenan. Idan a kasa yake, ana nufin yana tafiya kenan. Haka rana da wata, su ma tafiya suke yi, a cikin muhallinsu a sararin samaniya. Sai dai kowanne daga cikin su da tafarkinsa daban. Kuma malaman kimiyyar sararin samaniya a yanzu sun tabbatar da cewa rana kan gama kewayenta ne – daga tashar farawa zuwa tashar tikewa (ko “axis”, a turance) – cikin kwanaki ashirin da biyar, a kowane wata. Kenan, cikin kwanaki ashirin da biyar take yin kewaye daya. Shi kuma wata yana kewaye wannan duniya tamu ne cikin kwanaki ashirin da tara da rabin kwana (29½). Dangane da haka Allah yace:

“Kuma da wata, mun kaddara masa manziloli, har ya koma kamar tsumagiyar murlin dabino, wadda ta tsufa.” (Yasin:39)

Wadannan “manziloli” da Allah ya fada, su ne masaukai da yake sauka a cikinsu a kullum, har ya gama zagayensa cikin wadancan kwanaki da suka gabata.

Nan Gaba Rana Zata Bice

Malaman kimiyyar zamani suka ce rana na dauke ne da wasu sinadarai (watau hidirojin da hiliyum), wadanda ke gudanuwa a cikinta, kuma suke baiwa halittu sinadarai masu amfani cikin hasken da suke narke cikinsa idan ranar da bullo. Suka kuma ce wadannan sinadarai na kumshe cikin rana ne tun shekaru wajen biliyan biyar da suka wuce. Wannan ke nuna mana cewa, tunda asali babu wannan halitta ta rana, to a tabbace yake cewa nan gaba haskenta zai bice, ta daina haske, har a rasa ta. Wannan tabbaci ya fito daga bakin malaman kimiyyar zamani, kamar yadda Mark Garlick ya fada cikin littafinsa mai suna The Story of the Solar System. To me Allah ya ce kan haka?

“Kuma rana tana gudana ne zuwa ga wata matabbata nata. Wannan kaddarawar Mabuwayi ne, Masani.” (Yasin:38)

Cewa rana tana gudana zuwa wata matabbata, ishara ne ga lokacin da Allah Ya haddade mata. Kamar yadda yake tabbace cikin binciken da mujallar Scientific American ta fitar a shekarar 2004, da ke nuna cewa taurari da dama sun kwanta dama, wasu sun tsufa, wasu kuma yanzu suke fara rayuwarsu. Mujallar tace hatta rana ma, akwai tabbacin kwanakin ta na tafe. Domin ta tsufa tukuf. Amma saboda masu binciken ba su kawo tashin kiyama a zuciyarsu ko imaninsu, suka ce idan rana ta kare kwanakinta, wata za a samu ta maye gurbinta. Amma ga kowane musulmi mai imani, wannan shirmen banza ne. Wannan matabbata da Allah ya fada ba wani abu bane illa adadin kwanakin da aka haddade mata. Ko kuma, a daya bangaren – kamar yadda yazo cikin Hadisin Bukhaari, wanda Abu Dharril ya ruwaito – karkashin al’arshin Ubangiji. Zuwa karkashin al’arshin Allah da rana ke yi a duk faduwanta ne, amma kwanakinta na karshe suna zuwa ne da zarar kiyama ta tsaya. Da zarar wannan rana ta daina fitowa, ko mun daina ganinta, to alama ce da ke nuna cewa lallai duniya tazo karshe.

Wannan shine abinda malaman Tafsirin Kur’ani irinsu Ibn Kasir da Aliyyus Saabooni suka fada cikin sharhin ma’anar wannan aya. Sabooni yace: “ai da wata aya kuma garesu, ita ce rana da ke tafiya da kudurar Allah, a cikin wani falaki da baza ta taba wuce shi ba, ko ketare shi, cikin wani zamani da za ta tabbata a cikinsa (tana wannan tafiya). Kuma da wani lokaci da za ta tike a cikinsa. Shine ranar tashin kiyama, lokacin da tafiyarta zai yanke sanadiyyar rushewar duniya baki daya.” Haka Al-Iman Ibn Kasir ma yace: “lallai abin nufi da ‘matabbatar ta’, shine lokacin tikewar tafiyarta, kuma shine ranar kiyama. Lokacin da (tsarin) tafiyarta zai rushe, ta daina motsi, a kuma nannade ta; wannan duniyar kuma ta zo karshe.”

KIMIYYAR HALITTU

Duk Wata Halitta Mai Rai, Daga Ruwa Aka Samar Da Ita

A cewar malaman kimiyyar halittu na zamani, watau Biologists ko kuma Embryologists, duk wata halitta mai rai na dauke ne da sinadarin da ke samar da ita, wanda suke kira Cytoplasm a Turance. Kuma wannan sinadari ko matattarar sinadaran da ke tafiyar da rayuwa na Cytoplasm, kashi tamanin cikin dari na abinda ke cikinta ruwa ne. Har wa yau, da tafiya tayi nisa, bincike yayi tsanani ta hanyar amfani da na’urorin binciken kwakwaf na kimiyya, sai wadannan malamai suka sake sanar da mu cewa “ai duk wata halitta da ke yawo a doron wannan duniya, to kashi hamsin zuwa casa’in na abinda ke jikinta duk ruwa ne.” Sannan suka sake tabbatar da cewa babu wata halittar da zata iya rayuwa ba tare da ruwa a jikinta ba, ko cikin abinda take ci na abinci. Wannan a fili yake. Domin ruwan da ke jikin dan Adam shine kashi saba’in zuwa casa’in cikin dari na abinda jikinsa ya kumsa. Duk da cewa idan mutum yayi rauni, jini muke gani yana kwarara; hakan ya faru ne saboda hanyoyin da ke dauke da jini a saman karkashin fata suke, kana iya taba su. Amma da zarar mutum ya fara gudawa, sai ka nemi kuzarinsa ka rasa. Duk ruwan da ke jikinsa ya bi kasa. Ruwa abokin aiki. Binciken nan an yi shi ne cikin ‘yan karnonin da basu shige biyu ba zuwa uku. To me Kur’ani ya gaya mana, shekaru dubu daya da dari hudu da talatin da suka wuce?

Tabbaci Daga Kur’ani

Hakika Al-Kur’ani ya sanar damu wannan tuni. A muhallin da ake da karancin ruwa. A zamanin da babu wanda yake mafarkin samuwar wasu na’urorin bincike irin na zamani da muke da su a yanzu. Cikin sahara. Cikin yashi da duwatsu. Ga abinda Allah Yace:

“...kuma mun halitta daga ruwa, dukkan wani abu mai rai...” (Ambiya’: 30)

Wannan aya tafi gamewa, abinda ke nuna cewa dukkan wani abu mai rai, to asalinsa da kuma abinda ke tafiyar da shi, shine ruwa. A wasu wuraren kuma Allah Ya nuna cewa dukkan wata dabba daga ruwa aka halicce ta. Ga abinda yace:

“...kuma Allah ne Ya halicci kowace dabba daga ruwa.” (Noor: 45)

A karshe kuma ya sake tantace cewa, kowane jinsin dan Adam, namiji da mace, su ma daga ruwa ya halicce su. Ga abinda yace:

“...kuma (Allah) Shine wanda ya halicci jinsin mutum daga ruwa.” (Furqaan: 54)

Wannan ke nuna cewa Al-Kur’ani littafi ne da ya zo daga wajen mahaliccin wannan duniya da dukkan abinda ke ciki na halittu, kowane iri ne kuwa. In kuwa ba haka ba, to babu yadda za a yi shekaru sama da dubu daya wani ya hango wannan sirri da ke tattare da halittu na ilimi.

Tsarin Samar da Halitta a Mahaifa

Cikin shekarun baya ne (wajajen shekarun 1970 – 1980) wasu cikin hukumomin kasashen larabawa suka tattara dukkan ayoyin Kur’anin da ke ishara ga yadda dan Adam ko halitta ke samuwa a cikin mahaifa. Bayan tattara wadannan ayoyin, sai suka fassara su zuwa harshen Turanci, sannan suka doshi wani kwararre kan ilimin samar da halitta a mahaifa (Embryologist), mai suna Farfesa Keith More, babban farfesan ilimin samar da halitta a mahaifa da ke Jami’ar Toronto, a kasar Kanada. Kafin mu yi nisa, wannan mutum ana ji dashi a duniya har a yau, wajen sanayya kan fannin samar da halitta a mahaifa, watau Embryology. Kuma galibin jami’o’in duniya na amfani da littafinsa ne don karantar da daliban wannan fanni a matakin farko. Da suka doshe shi da wadannan ayoyi fassararru, saka ce bukatarsu ita ce, ya karanta su, karatu na hakika, ya kuma fahimce su sosai, sannan, a karo na karshe, ya gwama su da ilimi ko kwarewar da yake da ita kan wannan fanni na samar da halitta. Idan ya gama, suna jiran jawabinsa.

Farfesa More na gama karanta wadannan ayoyi, sai yace musu dukkan abinda Allah Ya fada kan yadda ake samar da halitta (musamman ta dan Adam) a mahaifa, daidai yake da abinda suke karantarwa da bincike a kai a wannan fanni. Ya kuma kara da cewa, babu inda aka samu cin karo da abinda Kur’ani ya sanar. Sai dai akwai wasu ayoyi wadanda bazai iya cewa komai kan daidai ko rashin daidai din abinda suke tabbatarwa ba, a kimiyyance. Dalili kuwa shine, a cewarsa, babu wani bincike ko rubutu na musamman da malaman kimiyyar halittu suka yi a game dasu. Daya daga cikin wadannan ayoyi, don kada mu tsawaita, ita ce ayar da ke cewa:

“Kayi karatu da sunan Ubangijinka mahalicci. Ya halicci mutum daga gudan jini.” (‘Alaq: 1-2)

Bayan ma’anar “gudan jini” da kalmar “’Alaq” ke bayarwa, har wa yau kuma tana nufin “wata halitta mai d’amfarewa ko makalewa a jikin wani abu – irinsu tsutsar-ciki da makamantansu.” Wannan shine abinda ya daure wa Farfesa More kai. Yace shi tun da ya fara karantar wannan ilimi, bai taba sanin cewa halittar da ke mahaifa, a matakin farko, a irin wannan sifa take kasancewa ba. Don haka sai nan take ya shiga dakin bincike, inda ya samo dan jaririn halittar da ke matakin farko (watau Embryo), ya sanya shi karkashin na’urar bincike mai kaifin hange. Bayan ya gama nazarin wannan halitta, sai ya dauko kwarangwal din irin wancan halitta da kalmar ke nufi a daya bangaren, sai ya ga kamar Hasan da Huseini ne! Carancas suka yi kama! Wannan abu ya bashi matukar mamaki. Sannan yace ya karu da ilmi mai dimbin yawa sanadiyyar samun tarjamar wadannan ayoyin Kur’ani masu nuni ga asalin halitta. A kan haka Farfesa More ya amsa tambayoyi wajen sama da tamanin da ke magana kan asalin halitta a mahaifa, wadanda kuma ke da asali daga Kur’ani da Hadisan Manzon Allah (SAW). Inda a karshe ya nuna cewa lallai dukkan nassosin da suka zo cikin Kur’ani masu bayani kan asalin halittar dan Adam a mahaifa sun dace da irin abinda suka sani a wannan fanni. A karshe ya kara da cewa: “da ace an mini wadannan tambayoyi shekaru talatin da suka wuce ne, da ko rabin su bazan iya amsawa ba, saboda rashin hujjoji daga binciken kimiyya.”

Kafin ayi masa wadannan tambayoyi, Farfesa More ya rubuta shahararren littafinsa mai suna “The Developing Human”. Amma bayan samun wadannan nassosi na Kur’ani, da kuma karin ilmin da ya samu cikinsu, sai yayi bitar littafin, inda yayi masa gyare-gyare da kuma kare-kare. Ya fitar dashi cikin shekarar 1982, inda a karshe, saboda tasirin littafin kan abinda ya kunsa na ilmi, sai da yaci gasar “Gwarzon Littafin Shekara kan Kimiyya” (The Best Medical Book of the Year), wanda mutum daya ne ya rubuta shi. A halin yanzu an fassara wannan littafi zuwa harsuna da dama, kuma kamar yadda bayani ya gabata, yana cikin littafan da Jami’o’in duniya ke amfani dashi wajen karantar da dalibai a matakin farko.

A shekarar 1981, an yi taron Manyan Likitoci na Duniya a birnin Damman da ke kasar Saudiyya, kuma Farfesa More ya samu halatta. Da jawabi yazo kanshi, sai yace:

“Hakika ina matukar murna da na samu damar amsa tambayoyi da dama da aka min kan abinda ya shafi samar da halitta a mahaifa, daga nassosin Kur’ani. Daga abinda na karanta cikin wadannan ayoyi, a bayyane yake cewa lallai Muhammad ya samu wadannan bayanai ne daga “Ubangiji” ko “Allah”, domin kusan dukkan wadannan bayanai babu wanda ya isa ya binciko gaskiyarsu sai bayann daruruwan shekaru. Wannan ke nuna mini cewa lallai Muhammad Manzon Allah ne!”

A nasa bangaren kuma, Dakta Joe Leigh Simpson, shugaban bangaren fannin lafiyar mata da tsarin haihuwa da ke Kwalejin Lafiya ta Houston a kasar Amurka, yace:

“...wadannan hadisai, watau maganganun Muhammad (SAW), babu yadda za a yi a ce wani ya same su ne ta hanyar karatun kimiyya, musamman ta la’akari da tsarin ilmin kimiyyar da ke wancan lokacin da aka saukar. Wannan shi ke nuna cewa lallai babu wata ja-in-ja tsakanin ilmin kimiyyar tsarin samar da rayuwa (Genetics) da addinin (musulunci). Kai a takaice ma dai, addinin (musulunci) na iya zama mai bayar da kariya ta hanyar samar da bayanai (daga Ubangiji) ga wasu hanyoyin binciken kimiyya...akwai wasu bayanai daga Kur’ani da aka tabbatar da gaskiyarsu cikin daruruwan shekaru da suka gabata, masu nuna cewa lallai Kur’ani daga Allah yake.”

Wadannan, a takaice su ne abinda mai karatu ya samu a wannan mako. Idan Allah Ya kai mu mako mai zuwa, zamu kawo bangaren karshe na wadannan kasidu da muka faro, masu gwama binciken malaman kimiyyar zamani da abinda ke cikin Kur’ani don tabbatar da cewa lallai duk abinda Kur’ani ya fada, to fa gaskiya ne. Idan bai maka daidai a cikin kwakwalwarka ba, to ka dauka kwakwalwarka ce ke da tangarda, amma ba wai abinda aka fada ba. In kuwa za ka kwantar da hankalinka waje daya, ka kuma yi bincike, to lallai zaka samu gaskiya ne abinda aka fada. Daga bayanan da suka gabata a sama na shedar da wadannan manyan malaman kimiyya suka bayar, muna iya fahimtar lallai akwai kalu-bale mai girma a gabanmu. Idan har su da suke adawa da addinin da ke da wannan littafi sun samu lokacin yin bincike, ina muke, wajen yin namu binciken, don samun natsuwa da kuma karin yakini ga Ubangiji?

KIMIYYAR KARKASHIN TEKU

Matashiya

Na tabbata kamar sauran makonnin baya, masu karatu na tare damu cikin wannan silsila da muka faro kan abinda ya shafi alakar da ke tsakanin tabbatattun nau’ukan ilmin kimiyya da ke cikin Kur’ani mai girma da kuma sakamakon binciken da malaman kimiyyar zamani ke fitarwa lokaci-lokaci, masu kuma alaka ta dacewa da abinda Allah Ya fada a Kur’ani. A makon da ya gabata mun kawo bayanai kan abinda ya shafi kimiyyar halittu da yadda rayuwa ke samuwa a cikin mahaifa a tsarin karantarwar Kur’ani, da kuma tabbacin hakan daga sanannu kuma shahararrun malaman kimiyyar wannan fanni, irinsu Farfesa More da sauransu. A yau zamu ci gaba, inda zamu kawo tabbaci na karshe kan abinda ya shafi kimiyyar karkashin teku da Allah Ya halitta, ya kuma sanar damu kadan cikin sirrin da ke karkashin kasan tekun; ba wai na halittu ba, a a, na duhun da ke karkashin teku kadai. Sirrin da ke cikin teku na da dimbin yawa, don haka daya kawai zamu tabo, shine zurfin da ke karkashinsa, da kuma cewa akwai duhu mai tsakanin gaske, wanda ke karuwa, iya karuwar zurfin tekun.

Kamar kullum, kada mai karatu ya gafala da cewa Al-Kur’anin nan asalinsa (bai gushe ba kuma bazai gushe ba kan cewa) littafi ne na shiriya, ba wai zuwa yayi don karantar da ilmin kimiyya da fasaha ba. Duk abinda ke ciki na nau’ukan ilmin, ya samu ne sanadiyyar karantar da mu ikonsa da kuma cancantarsa da bauta, ba wai mu barshi mu je muna bautar wani abu daban, halitacce ba. A takaice dai, dukkan wani ilmi da ke Kur’ani, indai ba don shiriya aka dauke shi ba, to riban-kafa ne kawai. Mu tsayu a kan haka; domin hakan ne zai kaimu ga gaci, mu samu shiriya, sannan mu amfana da abinda ke tattare da wa’azin shiriyar na amfanin rayuwar duniya. Abdullahi dan Abbass na cewa: “Duk wanda ke son duniya, to na umarce shi da ya rike Kur’ani. Haka duk wanda ke son lahira, shi ma na ina umartansa da ya rike Kur’ani. Wanda kuma ke son duniyar da lahirar baki dayansu, to shi ma ina umartansa da ya rike Kur’ani.” Don haka zamu ci gaba.

Akwai Duhu a Karkashin Teku

Farfesa Durga Rao, wani shahararren masani ne, kwararre kan ilmin halittu da tsarin rayuwa a karkashin teku, watau Marine Geologist, kuma Farfesa ne a Jami’ar Sarki Abdul-Aziz da ke Jidda, a kasar Saudiyya. Ba musulmi bane. Wata rana an dunfare shi da wannan aya da ke cikin Suratun Noor, inda Allah ke cewa:

“Ko kuwa kamar duffai ne a cikin teku mai zurfi, taguwar ruwa tana rufe da shi, daga saman sa akwai wata taguwa, daga saman sa akwai wani girgije; duffai, sashensu a bisa sashe, idan ya fitar da tafin (hannun) sa ba ya kusa da ya ganshi. Kuma wanda Allah bai sanya masa haske ba, to ba ya da wani haske.” (Noor: 40)

Kafin mu kawo ra’ayi ko jawabin da Farfesa Rao ya bayar kan alakar wannan aya da abinda ya sani na ilmin karkashin teku, yana da kyau mu fahimci cewa wannan aya an kawo ta ne ciko ga wani misali da Allah ya fara kawowa a ayar da ta gabace ta, inda yake siffata halin da kafirai suke ciki na bata, sanadiyyar kauce wa shiriya da suka yi. Ga ayar farko nan, don mu fahimci tsarin abin da kayau:

“Kuma wadanda suka kafirta, aiyukan su kawalwalniya ne a fako, (wanda) mai kishirwa yana zatonsa ruwa ne, har sai da ya je inda (kawalwalniyan) yake, bai iske komai ba; kuma ya sami Allah a wurinsa, sai Ya cika masa hisabinsa. Kuma Allah Mai gaggawar sakamako ne.” (Noor: 39)

Kenan Allah na mana misali ne tsakanin duhun da ke karkashin teku, da wanda kafirai ke ciki. Da aka samu Farfesa Rao kan alakar da ke tsakanin wannan aya da abinda ya karanta kuma yake karantarwa, sai yace tun tsawon zamani malaman kimiyya basu taba sanin cewa akwai duhu a karkashin teku ba, sai bayan samuwar na’urorin bincike na kimiyyar zamani. Yace ba mamaki idan aka yi la’akari da cewa masu yin ninkaya ko nutso cikin teku basu iya tafiya kasa iya zurfin mita ashirin zuwa talatin sai da taimakon kayan ninkaya irin na zamani. Amma da za a barsu a haka, duk kwarewarsu wajen ninkaya basu iya wuce wannan tazara. Yace kuma hatta da taimakon kayan ninkar ma, ba wanda zai iya rayuwa a iya tazaran zurfin da ya kai mita dari biyu (200 metres). Wannan kuwa ya faru ne sanadiyyar tsananin duhun da ke karkashin tekun. Iya zurfin tafiya, iya kaurin duhun da mai ninkaya zai rika cin karo dashi. Hakan na samuwa ne a manyan tekuna masu tsananin zurfi da ke duniya, amma ba ‘yan gijari-gijari ba. Domin ko a Kur’ani ma “teku mai zurfi” aka ce. To me yasa?

A cikin littafinsu mai suna Oceans, shafi na 27, marubuta Elder da Pernetta sun nuna cewa wannan duhu da ke karkashin teku na samuwa ne sanadiyyar manyan dalilai guda biyu. Dalili na farko shine samuwar haske da ke darsuwa a saman teku. Wannan haske, a cewarsu, yana dauke ne da launuka ko kaloli guda bakwai. Wadannan launuka ne a turance ake kira ROYGVIB: watau launin bakan-gizo, sune: launin ja (red), da launin ruwan lemo (orange), da launin rawaya (yellow), da launin kore (green), da launin shudi (blue), sai kuma sauran launuka biyu da ke samuwa sanadiyyar hada wasu cikn wadanda suka gabata, watau launin Indigo, da kuma Violet. Wadannan su ne launukan da ke cikin kowane irin haske da ke samuwa a sararin wannan duniya tamu. Duk sanda haske ya haska saman teku, ya kan zarce ne zuwa can karkashi. A hanyarsa ta tafiya, ruwan tekun na hadiye wadannan launuka a mataki daban-daban na zurfi, har a kai ga inda babu wani abinda ya rage na launin da ke hasken balle ya haskaka; ba abinda zai rage sai tsananin duhu mai firgitarwa. Ga yadda abin yake nan.

Mawallafan wannan littafi suka ce idan hasken ya shige cikin teku da zurfin mita goma zuwa goma shabiyar, tekun na hadiye launin ja da ke tattare da hasken ne. Launin ja bazai wuce wannan tazarar ba. Don haka idan mai ninkaya cikin teku ya kai zurfin mita ashirin da biyar (25 metres), kuma aka samu matsala yayi rauni, ko kadan bazai ga jinin da ke fita daga jikinsa ba. Domin sinadaran da ke samar da launin a cikin hasken da ke haska masa hanyar tafiyarsa basa nan, zurfin teku ya hadiye su. Duk wani teku da zurfinsa ya wuce mita ashirin ya kai ashirin da biyar, launin ja bazai kai labari ba a wannan tazarar. Haka sauran launukan zasu ci gaba da bacewa a yayin da mai ninkaya ke dada yin kasa. Misali, idan ya kai zurfin mita hamsin, launin ruwan lemo zai bace; duk wani abu mai wannan launin da ke tare dashi za a daina ganinsa a wannan tazarar. Haka idan ya kai tsakanin mita hamsin zuwa dari, duk wani abu mai launin rayawa zai bace; a daina ganinsa a wannan tazarar. Idan kuwa ya kai tazarar mita dari biyu zuwa sama, to duk sauran launukan zasu bace, tasirin zurfin teku zai hadiye su, a daina ganin duk wani abu mai launinsu. Haka abin yake; a duk tazarar zurfi, akwai launin da ke bacewa ko teku ke hadiye shi, har idan aka wuce zurfin mita dari biyu, to babu abinda za a iya gani sai duhu. Don me? Saboda daman hasken da zai haska wa mai ninkaya yana tinkaho ne da wadancan launuka guda bakwai masu tabbatar masa da tasirinsa. Da zarar zurfi da tasirin teku ya hadiye su, sai haske ya bace. In banda duhu babu abinda za a gani. Wadannan mawallafa suka ce, a tazarar zurfin mita dubu daya babu komai sai tabbataccen duhu mai firgitarwa. Wannan, a cewar wadannan malamai, shine dalilin farko na samuwar duhu a karkashin teku.

Dalili na biyu kuma suka ce yana samuwa ne sanadiyyar girgije da ke tare hasken rana a saman teku, ya warwatsa hasken a karkashinsa. Wannan warwatsawa da yake yi, yana tasiri sosai wajen haddasa matakin farko na duhu ga teku. Domin galibin launukan da ke cikin hasken ranar zasu bace ne. Don haka da zarar hasken ya iso saman teku, sai ya haska taguwar ruwa da ke shawagi a saman tekun, ta hanyar samar da haske mai kyalli na wucin-gadi. Bangaren hasken da bai samu sauka a saman taguwar ruwa da ke saman tekun ba kuma, sai ya zarce karkashin teku, inda a hankali tasirinsa ke bacewa, kamar yadda bayani ya gabata a dalilin farko. Wannan haske mai kyalli da taguwar ruwa ke cafkewa a saman teku, shi ke haddasa dumi ko zafi a saman ruwan. Shi yasa Malaman kimiyyar karkashin teku suka ce ruwan da ke cikin kowane teku ya kasu kashi biyu ne; akwai wanda ke sama, mai tattare da taguwar ruwa (ko igiyar ruwa, watau Ocean Waves, a turance), wanda kuma ke tattare da haske mai kyalli sanadiyyar hasken rana da ke haska shi, ya sa yayi dumi. Da kuma bangare na biyu, wanda ke can karkashin tekun, mai tattare da tsananin duhu mara misaltuwa. Wannan tsananin duhu ke haddasa nauyin mizanin ruwan da ke can karkashi, idan aka kwatanta shi da wanda ke saman tekun, mai shawagi cikin kadawar taguwar ruwa da ke kai-komo dashi daga gaba zuwa gaba. Domin hatta kifayen da ke karkashin teku basu gani da idanunsu, saboda tsananin duhu. Abinda ke sa su ga juna kawai shine kyallin da ke jikinsa na halitta. Don haka abinda ke rarrabe ruwan saman teku da wanda ke karkashi kuma ita ce wannan taguwa mai kadawa.

A karshe idan muka duba sai mu ga cewa wannan duhu da ke karkashin teku yana rayuwa ne a kasan shamaki guda biyu. Na farko shine wannan girgije da ke sama mai tare hasken rana ta hanyar hadiye masa launukansa, da kuma warwatsa shi. Na biyu kuma wadannan taguwar ruwa masu kame dan hasken da ya karaso saman tekun. Wanda kuma ya ci nasarar shigewa, sai tasirin zurfi yayi ajalinsa. Allah Buwayi gagara-misali! Wannan yayi daidai da fadin Allah kuwa, inda yake cewa:

“Ko kuwa kamar duffai ne a cikin teku mai zurfi, taguwar ruwa tana rufe da shi, daga saman sa akwai wata taguwa, daga saman sa akwai wani girgije; duffai, sashensu a bisa sashe, idan ya fitar da tafin (hannun) sa ba ya kusa da ya ganshi. ..” (Noor: 40)

Bayan gama bayaninsa kan wadannan ayoyi, sai Farfesa Rao ya kamala da cewa:

“Shekaru 1400 da suka shige babu wani mahaluki da zai iya yin cikakken bayanin wannan tsari kamar yadda ake yi yanzu. Wannan ke nuna cewa lallai wadannan bayanai (ko ayoyi) sun zo ne daga wata makwafa da ta sha karfin tunanin dan Adam.”

Kammalawa

A tabbace yake cewa lallai binciken Malama kimiyyar zamani kan wannan duniya tamu gaba daya da ma sauran wadanda ke makwabtaka damu, sau tari sakamakonsu kan dace da abinda Allah ya fada a cikin Kur’ani mai girma. Idan kuwa kaga an samu bambanci, to ko dai bincikensu ne yake da nakasa ko kuma basu bi ka’idojin da suka kamata ba. Domin kuwa muddin za a bincika, to sai an samu dacewa. A nan zamu dakata da wannan silsila kuma, sai wani makon mu kutsa wani fannin daban. A ci gaba da kasancewa damu.