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13.4. Abubuwan adawa da gicciye Almasihu da tashinsa daga matattu

Bayan mun tattauna ƙin yarda guda uku, bari yanzu mu kalli wani akidar Musulunci da aka saba ɗauka, wato cewa yayin da akwai gicciye, ba Yesu akan gicciye ba amma wani ne wanda kawai ya kaman shi.

A haƙiƙa aya ɗaya ce kawai a cikin Alƙur’ani game da gicciye, kuma wannan ayar tana da shubuha a cikin Larabci na asali. Tafsirin ayar ta zahiri yana cewa:

An fassara kalmomin nan da aka fassara da “kamar su” (shubbiha lahum) an fassara su daban-daban kamar:

1. Sahih Ƙasashen Duniya: "Amma an sanya [wani] ya kama shi da su"
2. Pickthall: "amma hakan ya bayyana a gare su"
3. Yusuf Ali: “amma haka aka bayyana a gare su"
4. Shakir: "amma sai ya bayyana a gare su (kamar Isa)"
5. Muhammad Sarwar: "A gaskiya sun kashe wani ne bisa kuskure"
6. Mohsin Khan: "Amma kamannin 'Iesa (Yesu) an sanya shi a kan wani mutum (kuma sun kashe mutumin)"
7. Arberry: "kamar wannan kawai aka nuna musu"
8. Kamal Omar: "Kuma a maimakon haka ya kasance abin shakku a gare su"
9. Mohammed Ahmed & Samira: "amma (shi) yayi kama da ya kasance m / yana da shakku a gare su"
10. Wahiduddin Khan: "Amma ya zama kamar a gare su [kamar dai haka ne]"
11. Qaribullah & Darwish: "Kuma amma a gare su, an yi kama da Annabi Isa."
12. Maududi: "Amma al'amarin ya kasance shakku a gare su"
13. Asad: " sai kawai ya kasance a gare su (kamar dai ya kasance)"
14. Khatab: "Haka ne kawai aka sanya shi"
15. Malik: "Amma sun yi zaton sun yi ne saboda an sanya musu shakku."
16. Laela Bakhtiar: "A'a, an nuna musu kamannin waninsa"
17. T.B. Irving: "ko da yake ya zama haka a gare su"
18. Unman: "amma an ruɗe su da kamanni"
19. Bijan Moeinian: "Tunanin su ya haifar da rudani sosai saboda rashin hujja [tarihi] ga maganarsu"
20. Amatul Rahaman Omar: “amma an sanya shi kamanceceniya da su”

Don haka za ku ga cewa babu wata tabbatacciyar yarjejeniya a kan ainihin ma'anar. An fassara waɗannan kalmomi sama da hanyoyi ashirin daban-daban, komai daga "ya bayyana a gare su" zuwa "Tunanin su ya haifar da rudani sosai saboda rashin hujja [tarihi] game da maganarsu". Wannan rudani yana bayyana a cikin tafsirin Alkur'ani; wasu sun gaya mana cewa wani ya maye gurbin Kristi, wasu sun ce wannan mutumin Yahuda Iskariyoti ne, wasu kuma sun ce Yesu ne amma bai mutu ba.

Al-Razi mai tafsirin Kur’ani a cikin tafsirinsa ga wannan ayar ya yi tambayoyi masu kyau game da wannan ra’ayi na wani mutum ya dauki bayyanar Yesu.

1. Idan muka ƙyale wannan canjin bayyanar, zai haifar da So fistiri. Haka nan, idan na ga yarona sau ɗaya, a gaba na gan shi ba zan iya tabbatar da cewa yarona ne ba - yana iya zama wani mai kama da shi. Hakan zai ruguza duk wani amana a hankalinmu. Bayan haka kuma mabiyan Mohammed da suka gan shi yana koya musu: watakila ba Mohammed ba ne amma wani ne da ya bayyana a matsayin shi.
2. Kur’ani ya ce Yesu ya sami goyon bayan ruhu mai tsarki “Jibrilu”, ta yaya ba zai cece shi ba tare da bukatar kashe wani ba?
3. Yesu ya iya ta da matattu, me ya sa ya kasa ceci kansa?
4. Idan aka kashe wani a wurin Yesu kuma aka tashe shi zuwa sama, kuma ta yin haka ya sa kowa ya gaskata yana kan gi ciye kuma ya tashi daga matattu: wannan yana nufin Allah ya ruɗe su su gaskata ƙarya.
5. Kiristoci a ko'ina, tare da dukan kauna da sujada ga Kristi, suna kiyaye shi a kan giciye. Wannan ba wani abu ba ne wanda da an halicce shi, don haka muna da dalilai da yawa na gaskata su fiye da sauran masu shaida ga sauran anna bawa.
6. An tabbatar da cewa mutumin da ke kan giciye ya kasance a wurin na sa'o'i; in ba Yesu ba, da ya fadi haka! Wannan bai faru ba.

Razi ya yi ƙoƙari ya amsa tambayarsa da amsoshi masu ban dariya, kamar ya ce: “Da Jibrilu ya ceci Yesu, da hakan ya sa mu’ujizar Yesu ta yi girma har ta kai matakin tilasta wa mutane su yi imani, wanda bai halatta ba.” A ƙarshe ya yarda da dalilin da ya sa ya ƙi ƙarshen ma'anar dukan tambayoyinsa: Kur'ani ya ce akasin haka.

Giciyen Yesu hujja ce ta tarihi wadda har malaman da basu yarda da Allah ba a yau ba su musanta ba. Bart Ehrman (wanda ba a san shi da sadaukar da kai ga Kristi ba), alal misali, ya ce gicciye Yesu bisa umarnin Pontius Bilatus shi ne mafi ƙanƙanta game da shi (Taƙaitaccen Gabatarwa ga Sabon Alkawari). Gaskiya ne kawai da ba za a iya jayayya ba. Ya kamata mu ƙi ko kuma mu yi shakka domin wani ya zo tare da shekaru ɗari shida bayan haka ya faɗi kalmomi biyu waɗanda mabiyansa ba su fahimta da gaske ba amma waɗanda suke tunanin waɗannan kalmomi biyu na iya nufin cewa ba Yesu ne a kan gicciye ba amma wani ne ya duba. kamar shi? Da gaske! Shin Musulmi ma za su ji daɗin irin wannan ra'ayi na banza idan aka yi amfani da shi ga Mohammed? Kur’ani da tarihin Musulunci sun ce Mohammed yana boye a cikin kogo tare da Abu Baker lokacin da yake tserewa daga Makka zuwa Madina (Kur'ani 9:40). Idan muka ce lokacin da suka fito daga cikin kogon ba Mohammed ba ne, sai dai wani ne kawai ya kalli Abu Baker kamar Mohammed? Bayan haka, ayoyin Alkur’ani da wannan mutum ya rubuta bayan fitowar su daga cikin kogon sun sha bamban da wadanda aka rubuta a Makka tun da farko. Mun ga canji na musamman yayin da Mohammed ya fi tashin hankali bayan faruwar wannan kogon. Ya canza manufofinsa; yanzu ya zama jarumi kuma a cikin shekara guda da fitowa daga wannan Kogon ya fara mamaye wasu kabilu alhali bai taba kaiwa wani hari ba. Shin musulmi za su yi tunanin ya kamata a dauki irin wannan tunani da muhimmanci? Tabbas ba haka bane! Haka Kiristoci suke ji sa’ad da muka ji “ya bayyana gare su”. Sai sauran ayar ta ce “Wadanda suka yi sabani a cikinsa a cikin shakka daga gare shi, ba su da wani ilmi a cikinsa, face bin zato” amma kamar yadda muka gani, musulmi ne a cikin kokwanto kuma suna bin zato, Kirista a daya bangaren. hannu a cikin tarihi sun yarda da wannan gaskiyar:

Wannan akida ta samo asali ne a ƙarshen 30s/ farkon 40s AD, wanda ya sanya ta tsakanin shekaru 5-7 daga gicciye. A wajen Littafi Mai-Tsarki, muna kuma da Ka'idar Manzo, wadda ta ce Yesu: