Shin muna da sassa biyu ko uku? Shin mu jiki, rai, da ruhu ne- ko- jiki, rai-ruhu?


Tambaya: "Shin muna da sassa biyu ko uku? Shin mu jiki, rai, da ruhu ne- ko- jiki, rai-ruhu?"

Amsa:
Farawa 1:26-27 na nuna cewa Allah ya halicci ɗan adam daban da sauran halittu. Nassi yana karantar da cewa mutum yana da niyyar sanin kusanci da Allah, sabili da haka, ya halicce mu a matsayin haɗin kai na ɓangarorin abubuwa (na zahiri) da na jiki (na ruhaniya) (Mai-Wa'azi 12:7, Matiyu 10:28, 1 Korantiyawa 5:5, 2 Korintiyawa 4:16; 7:1, Yakubu 2:26). Abubuwan da ke jikin mutum bayyane yake wanda yake tabbatacce kuma na ɗan lokaci: jiki na zahiri. Abubuwan da basu shafi jiki ba zasu taba samuwa: rai, ruhu, hankali, so, lamiri, hankali, motsin rai, da sauransu. Wadannan sun wanzu ne ba tare da tsammani ba sama da rayuwar jiki ta zahiri.

Duk 'yan Adam suna da halaye na zahiri (na zahiri) da na jiki (na ruhaniya). Kowane mutum yana da jiki na zahiri. Koyaya, halaye marasa wayewa, halaye marasa zahiri na mutane ana yawan yin muhawara akan su. Menene Nassi yace game da waɗannan? Farawa 2:7 ta ce an halicci mutum a matsayin “mai rai” (KJV). Littafin Lissafi 16:22 sunaye Allah a matsayin "Allah na ruhohin kowane ɗan adam" (ESV). Misalai 4:23 ta gaya mana, “Tunane-tunanenka mafarin rai ne kansa, ka kiyaye su abin mallakarka ne mafi daraja,” tana nuna cewa zuciya (ba tsoka nama idan zuciya ba) ita ce ginshikin nufin mutum da motsin zuciyar sa ba. A cikin Ayyukan Manzanni 23:1 Bulus yana nufin lamiri a matsayin wani ɓangare na tunanin da ke yanke mana hukunci da daidai da kuskure. Romawa 12:2 yayi magana game da ikon canzawa na sabon tunani. Waɗannan ayoyin, da wasu masu yawa, suna magana ne kan bangarori daban-daban na abubuwan ruhaniyar ɗan adam. Haɗuwa ce haɗakar abubuwa da halaye marasa kyau.

Ko ta yaya, rai, ruhu, motsin zuciyarmu, lamiri, nufin, da tunani suna da alaƙa da juna. Wataƙila ruhi yana tattare da haɗuwa da duk wasu fannoni na ɗan adam. Da wannan a zuciya, shin mutumtaka tana da tsarin hoto ("an yanke ta biyu") ko kuma hoto ("an yanke shi uku")? Watau, muna da bangarori biyu (jiki da ruhi) ko kuwa muna da sassa uku (jiki, rai, da ruhu)? Ba shi yiwuwa a yi taƙaddama. Malaman tauhidi sunyi sabani game da wannan batun tsawon ƙarnika, kuma ba a taɓa yin shelar yanke hukunci na gargajiya wanda yake gaskiya bane.

Waɗanda suka yi imani da Littattafai suna koyar da cewa mutum hoto ne yana ganin mutane sun ƙunshi ɓangarori biyu: jiki da ruhu. Akwai ra'ayoyi biyu na gama gari game da wannan hoton. Ra'ayi na farko shine cewa mutum jiki ne mai haɗuwa da ruhu wanda ya haɗu da rai mai rai. Rai mutum ruhu ne da jiki yake haɗuwa azaman mutum ɗaya. Wannan ra’ayin yana goyon bayan Farawa 2:7; Litafin Lissafi 9:13; Zabura 16:10; 97:10 da Yunana 4:8. Wannan mahangar ta nanata cewa kalmar Ibrananci nephesh a cikin waɗannan ayoyin tana nufin hadadde (hadaka) rai, mai rai, rayuwa, ko kai - wato, mutum mai hadaka (rai) wanda ya ƙunshi jiki da ruhu. An lura cewa, lokacin da Littafi Mai-Tsarki yayi magana game da ruach ("numfashi, iska, ko ruhu") rabu da jiki, mutumin ya rabu (ya karye) - ya mutu (duba Mai-Wa'azi 12:7; Zabura 104:29; 146:4).

Ra'ayi na biyu game da tsarin hoto shine cewa ruhu da rai suna cikin abu ɗaya tare da sunaye biyu daban-daban. Wannan ra'ayi yana jaddada gaskiyar cewa ana amfani da kalmar ruhu da rai sau da yawa (Luka 1:46-47; Ishaya 26:9; Matiyu 6:25; 10:28, 1 Korantiyawa 5:3, 5) kuma ya kamata fahimta kamar yadda yake daidai da ainihin ruhaniya a cikin kowane mutum. Sabili da haka, matsayi mai banƙyama ya riƙe cewa mutum ya ƙunshi sassa biyu. Mutum ko dai jiki da ruhu ne, wanda ke sanya rai, ko jiki da rai-ruhu.

Waɗanda suka yi imani da Littattafai suna koyar da cewa mutum yana da hoto wanda yake ganin mutum ya ƙunshi sassa uku daban-daban: jiki, rai, da ruhu. Sun nanata 1 Tassalunikawa 5:23 da Ibraniyawa 4:12, waɗanda suke da banbanci tsakanin ruhu da rai. Masanin tsarin hoto ya nuna cewa, idan 1 Tassalunikawa 5:23 tana koyar da hoto, to ta hanyar mahimmin bayani, shin Markus 12:30 yana koyar da ƙunshi sassa hudu?

Shin yana da mahimmanci a yanke hukunci tsakanin tsarin hoto da hoto? Zai yiwu ba, duk da haka, kalmar gargaɗi ta dace. Saboda masu hangen Masanin hoto suna rage hadin kai na mutumtaka, wasu sunyi kuskure suna tunanin cewa Allah yana magana da ruhohin mu ta ruhaniya kuma yana kau da hankalin mu. Dangane da wannan kuskuren ra'ayi, wasu majami'u suna amfani da matsayi mai maƙira don koyar da yiwuwar Kiristoci na aljannu. Saboda suna ganin rai da ruhu a matsayin bangarori biyu na daban marasa amfani a tsakanin kirista, sai suka nuna cewa Ruhu Mai Tsarki na iya zama dayan kuma ikon ɗayan yana iya mallake ɗayan. Wannan koyaswar tana da matsala domin babu wasu nassoshi a cikin Littafi Mai Tsarki cewa waɗanda Ruhu Mai Tsarki ya zauna a ciki zasu iya zama aljannu lokaci guda.

Ba tare da la'akari da ko Kirista ya gaskanta da tsarin hoto ko horo mafi kyau wakiltar cikakken fahimtar nassi ba, dukkanmu zamu iya ɗaukaka Allah tare da mai Zabura: “Ina yabonka gama kai abin tsoro ne, Dukan abin da ka yi sabo ne, mai banmamaki. Da zuciya ɗaya na san haka ne” (Zabura 139:14).

English
Koma zuwa shafin gida na Hausa

Shin muna da sassa biyu ko uku? Shin mu jiki, rai, da ruhu ne- ko- jiki, rai-ruhu?