Bincike Kan Bacci da Mafarki a Mahangar Kimiyya (5)

Alaka Tsakanin Bacci da Mutuwa

Bacci wani yanayi ne mai cike da ban al’ajabi. Domin a lokacin da mai bacci ke yin baccinsa, babu wanda ya isa ya bayyana hakikanin halin da yake ciki, sai mahaliccinsa ko kuma shi mai baccin; idan mafarki yake yi. Ko mafarkin ma ba dukkan abin da ya gani a mafarki zai iya halartowa ba.  Wannan ke nuna mana irin kwarewar mahaliccin dan adam, wanda ke tilasta shi shiga cikin halin bacci a lokacin da yake so, ya kuma kaddara masa.

 

Daga bayanan da muka fahimta a baya – tsakanin kasawar binciken malaman kimiyya wajen gano abin da ke haddasa bacci, da tabbacin mahangar musulunci kan bacci – a bayyane yake cewa lallai akwai alaka mai karfin gaske tsakanin yanayin bacci da mutuwa.  Domin yanayin bacci yana da alaka da ruhin dan adam ta kut-da-kut, kamar yadda mutuwa take da alaka irin wannan.  Kuma kamar yadda muka sani ne a zamanin yau, duk ci gaban malaman kimiyya, da ci gaban kayan bincikensu, sun kasa fahimtar hakikanin ruhin dan adam (abin da suke kira “Spirit” ko “Soul” a turance).  Don haka ba abin mamaki bane idan aka ji cewa har yanzu basu iya gano hakikanin abin da ke jefa dan adam shiga yanayin bacci ba, da tsarin yadda mafarki ke afkuwa masa (kamar yadda za mu ji bayani nan gaba), saboda alakantuwansu da ruhin dan adam. Kamar yadda har yanzu sun kasa gano inda rai ko ruhin dan adam yake a jikinsa.

 

Akwai alaka tsakanin bacci da mutuwa.  A cikin Kur’ani mai girma Allah ya nuna mana wannan alaka, a wurare a kalla biyu, kamar yadda za mu gani. Sannan Manzon Allah (tsira da amincin Allah su kara tabbata a gare shi) ya tabbatar mana cewa “…bacci kanin mutuwa ne.”  Bayan haka, hatta sauran al’ummomi da suka yi rayuwa kafin zuwan musulunci sun fahimci wannan falsaha ta musulunci, cewa bacci kanin mutuwa ne. Wannan na daya daga cikin salon maganan Girkawa, cewa: “Bacci kanin mutuwa” ne.  A nasu bangaren, malaman fannin dabi’ar dan adam (wato: “Sociologists,” da “Psychologists”) sun tsananta bincike wajen gano hakikanin alakar da ke tsakaninsu, amma a karshe dai ba abin da suke tabbatarwa in ba hasashe da irin abin da zukatansu suka raya musu ba, sanadiyyar dangantuwarsu ga wata akida ta addini ko al’ada, misali.  Fahimtar samuwar wannan alaka a tsakanin bacci da mutuwa ko bacci da ruhin dan adam, yana da muhimmanci matuka.  Daga ciki za mu dubi alakar da ke tsakanin ruhi da gangar jiki, da maimaituwan haduwar ruhi da gangar jiki, sannan mu zo kan alakar da ke tsakanin bacci da mutuwa.

 

Gamuwar Ruhi da Gangar Jiki

Duk mun yarda cewa dan adam na samuwa ne sanadiyyar gamuwar abubuwa guda biyu; da gangar jikinsa – wadda ke dauke da nama da jiki da kasusuwa da sauransu – da kuma ruhinsa, wanda ke raya gangar jikinsa.  Samuwar wadannan abubuwa guda biyu ne ke haddasa samuwar “dan adam” ko kace “zatin dan adam” ko kace “hakikanin dan adam.”  Wannan zamantakewa da ruhi da gangar jiki ke yi ne ya samar mana da kudurar da Allah ya hore mana wajen sarrafa wannan duniya baki daya, ta hanyar ilimi, da aiki, da kuma irada ko nufi.

 

Gangar jiki da ruhin dan adam sun fara haduwa ne a karon farko cikin mahaifa, kamar yadda nassin shari’ah tayi mana ishara.  A lokacin da jariri yake mahaifa, bayan an gama sawwara surarsa gaba daya, sai kuma a busa masa rai.  Wannan a mahangar musulunci kenan.  Wannan mahanga kuwa ingantacciya ce, saboda malaman kimiyyar halittar dan adam sun tabbatar da ita, bayan tsawon lokaci da bincike mai tsadar gaske.  Bayan busa masa rai, zai ta girma, yana habbaka, har zuwa lokacin da Allah ya kaddara masa fitowa wannan duniya.  Da zarar ya fito zai ci gaba da rayuwa, har zuwa lokacin mutuwarsa.  Yana mutuwa, rai zai yi hijira daga wannan gangar jiki, zuwa wata duniya da Allah kadai ya santa, har zuwa ranar busar kaho na biyu, sadda kowace halitta za ta tsayu ga Allah Ubangijin talikai.

 

Da zarar anyi busar kaho ta biyu, a lokacin kuma dukkan rayuka za su sake hadewa da gangar jikin da Allah ya hada su alaka a duniya, kamar yadda galibin malaman musulunci suka tabbatar.  Wasu kuma suka ce a a, wasu jikunan ne sababbi za a halitta don hada su alaka da wadancan rayuka da suka zauni duniya.  Wannan tattaunawa ce ta malamai a tsakaninsu. Abin da nake son mu fahimta dai shi ne, idan aka yi busar kaho karo na biyu, to a lokacin ne za a samu maimaituwar haduwa tsakanin ruhi da gangar jikin dan adam.  Wannan alakar da ta danganci haduwa kenan.  To amma dangane da yanayi fa?

 

Alaka Tsakanin Gangar jiki da Ruhi

A baya mun dubi lokutan haduwa ne, amma a wannan sashe za mu dubi yanayi ko tsarin alaka da ke kasancewa a tsakanin ruhin dan adam da gangar jikinsa.  Akwai alaka nau’i hudu da ke kasancewa ko samuwa a tsakanin gangar jikin kowane dan adam da ruhinsa.

 

Alaka ta farko na samuwa ne a mahaifa, sadda aka busa wa jariri rai.  A lokacin zai ci gaba da tafiyar da rayuwa; na sha, da mommotsawa, amma a wani yanayi wanda ya danganci irin muhallin da yake rayuwa.  Yana sha ne ta cibiya, sannan yana jujjuyawa a mahaifa, iya gwargwadon muhallin da aka tanada masa, wanda yayi daidai da girma ko yanayinsa.  Wannan alaka yana yinta ne a duniyar mahaifa, ko “Aalamur rahim,” kamar yadda malamai ke kiranta a larabce.  Da zarar ya isa fitowa duniya, sai wannan alaka ta yanke, ya cira zuwa matakin alaka ta biyu.

 

Wannan alaka na samuwa ne a wannan duniyar da muke rayuwa a ciki.  Amma yanayin alakar ta sha bamban nesa ba kusa ba, da irin alakar da yayi a mahaifa na tsawon lokacin zamansa kafin a haifo shi wannan duniya tamu.  A nan ma yana sha, amma nonuwar uwarsa yake sha kafin ya girma.  Amma a sadda yake mahaifa yana rayuwa ne da jini, wanda ke samuwa daga mahaifar uwarsa, sanadiyyar nau’ukan abincin da take ci. A wannan duniya tamu, zai ci, da zarar ya isa yaye, ya sha nau’ukan abin sha kala-kala, sannan ya mommotsa, ya jujjuya, har ma ya taka a guje, abin da a duniyar mahaifa ba ya iya yi.  Wannan wata sabuwar alaka ce, a wani yanayi daban wanda ya sha bamban da na duniyar mahaifa.  A larabce malamai kan kira ta: “Aalamul fadha wal ibtilaa’.” Ma’ana, duniyar sarari da jarrabawa.  Wato gidan cin-kwakwa da yarfar gumi da gwagwarmaya. Mai karatu ba ya bukatar doguwar bayani kan yanayinta.    A wannan duniya alaka nau’i biyu ce ke kasancewa tsakanin gangar jiki da ruhi; alaka ta farko a sadda dan adam ke farke; yana ji, yana gani, yana kuma hankaltar yanayin da yake cikinsa – ma’ana yana cikin hayyacinsa kenan.  Alaka ta biyu kuma kan samu ne a sadda ya fita daga hayyaci ko zatinsa, sanadiyyar suma, ko kuma bacci, kamar yadda muka sani.  Da zarar kwanakinsa sun kare a wannan duniya, sai alaka ta sauya yanayi tsakanin gangar jiki da ruhi, ya koma wata duniyar kuma.

 

Wannan ita ce duniyar da alaka ta uku za ta kasance a tsakanin gangar jiki da ruhin dan adam.  Wato rayuwar kabari kenan, ko barzahu, kamar yadda muka santa.  Wannan ita ce malamai suka kira: “Aalamul Barzakh,” kuma akwai alaka tsakanin ruhi da gangar jiki, amma a wani yanayi da kintsi, wanda ya sha bamban da yanayin wannan duniya ta mu.  A nan kam dan adam kan shiga dayan yanayi biyu ne; ko ni’ima wacce ke ma’anance, ko kuma kunci, wanda shi ma a ma’anance yake samuwa.  Ma’ana, da za ka tona kabarin fajirin mutum bayan an bisne shi, zai yi wahala ka ga wuta na ci ganga-ganga, ko ka ga wasu nau’ukan kayayyakin azabtarwa a tare da shi ko a saman jikinsa, sai in Allah ya ga damar wa’azi ne ga wadanda suke raye.  Me yasa?  Saboda alakar da ke tsakanin ruhi da gangar jikin dan adam a wannan duniya ta barzahu, ta sha bamban nesa ba kusa ba, da irin alakar da ke tsakaninsu a wannan duniya tamu.  Domin a wannan duniya Allah ya dora al’amura suna faruwa ne ta sanadiyar sanadi, da abin da ke haddasa sanadin, a fili.  Wannan shi ne abin da malaman kimiyya ke kira: “Cause and Effect.”  Amma a duniyar barzahu kuwa babu irin wannan ka’idar ta rayuwa, wata ka’ida ce mai zaman kanta, wacce Allah ya gina ta kan “gaibu,” don masu imani su bambanta da wadanda basu yi imani ba, sanadiyyar wata hikima ta Ubangiji kebantacciya.  Da zarar kwanakin zaman wannan duniya sun kare, sai alaka ta karshe ta samu.

 

Wannan ita ce alakar da ke kasancewa a tsakanin ruhi da gangar jiki a lokacin da aka busa kaho na biyu don tayar da dukkan halittu zuwa filin kiyama. A wannan duniya, wacce malamai suke kira Duniyar Taro, ko “Aalamul Mahshar” a larabce, ka’idojin rayuwa sun bambanta da wadanda dan adam ya sansu.  Domin duk abin da baka taba tunanin zai iya yiwuwa ba a wannan duniya, to a can zai yiwu.  Ko tantama babu.  A wannan duniyar, ruhi da gangar jiki za su yi alaka don fahimtar halin da suka samu kansu a ciki, na firgicin da dan adam bai taba tunani da cin karo dasu ba, na hankaltar taro mafi girma, na fahimtar sakon zance daga mala’ikun Allah a filin kiyama, na iya zance da Mala’iku a yanayin da za su fahimce shi, wanda a wannan duniyar ba zai taba faruwa ba.  Kai, a ranar, idanu da kunnuwa da sauran sassan jikin dan dam za su san cewa lallai wannan duniyar ta sha bamban da wacce suka baro a baya.  Domin kunne zai zamanto mai kaifi wajen ji, idanu su zama masu kaifi wajen gani, sannan zuciya ta zama mai saurin fahimtar abin da za a gaya mata, a karshe kuma kwakwalwa ta zama cikakkiya wajen iya halarto dukkan abin da ta aikata, wanda a wannan duniyar duk haka ba ya faruwa.  Wannan shi ne mataki na karshe, wanda daga nan sai Aljanna ko Wuta; a cikinsu babu bambancin alaka a tsakanin ruhi da gangar jiki – duk iri daya ce da wadda ta kasance a filin taro.

 

Wadannan su ne nau’ukan alakoki da ke kasancewa a tsakanin gangar jiki da ruhin dan adam a lokuta ko yanayin daban-daban.  Kashi casa’in ciki dari na wadannan bayanai malaman kimiyya ba su dasu a kimiyyance, saboda ilimin da ya samar dasu ilimi ne da ke da alaka da imani, ba wai tsantsar binciken kimiyya ke iya gano su ba.  Wannan zai taimaka mana wajen fahimtar sashe na gaba, wanda zai kawo mana alakar da ke tsakanin bacci da mutuwa, wadanda dukkansu yanayi ne guda biyu da ke samuwa sanadiyyar wannan alaka tsakanin ruhi da gangar jikin dan adam.

Baban Sadik marubuci ne, kuma mai bincike a fannin kimiyya da fasahar sadarwar zamani da tasirinsu ga al’umma a kasashen Afrika, musamman Najeriya. Ya tanadi wannan shafi ne don taskance dukkan kasidun da yake gabatarwa a shafinsa na jaridar AMINIYA mai take: “Kimiyya da Kere-kere,” wanda ya faro tun shekarar 2006; shekaru goma kenan a takaice. Bayan kasidun shafin jarida, wannan shafi har wa yau yana dauke da wasu kasidun da ya gabatar a tarurruka da aka gayyace shi, ko wasu hirarraki da gidan rediyon BBC Hausa yayi dashi a lokuta daban-daban. Baban Sadik na zaune ne a birnin tarayyar Najeriya, wato Abuja.

Baban Sadik

Baban Sadik marubuci ne, kuma mai bincike a fannin kimiyya da fasahar sadarwar zamani da tasirinsu ga al’umma a kasashen Afrika, musamman Najeriya. Ya tanadi wannan shafi ne don taskance dukkan kasidun da yake gabatarwa a shafinsa na jaridar AMINIYA mai take: “Kimiyya da Kere-kere,” wanda ya faro tun shekarar 2006; shekaru goma kenan a takaice. Bayan kasidun shafin jarida, wannan shafi har wa yau yana dauke da wasu kasidun da ya gabatar a tarurruka da aka gayyace shi, ko wasu hirarraki da gidan rediyon BBC Hausa yayi dashi a lokuta daban-daban. Baban Sadik na zaune ne a birnin tarayyar Najeriya, wato Abuja.

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