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1. Maryamu a cikin Kur'ani da Littafi Mai Tsarki

Deedat yana da abubuwa da yawa da zai faɗa, ba game da koyarwar Kur'ani game da Yesu kadai ba, har ma da koyarwarsa game da uwarsa Maryamu. A karkashin taken “Haihuwar Maryamu” ya ce:

Duk wani yaro Kirista da ya halarci makarantar Lahadi ya san labarin Hannatu da yadda ta yi addu’a da gaske ga Allah ya ba da ɗa kuma ta yi alkawarin ba da shi ga bautar Ubangiji duk kwanakinsa idan an amsa addu’arta. Matsalar kawai ita ce ɗan da aka haifa mata Sama’ila, wanda ya zama annabi kuma ya naɗa Dauda ya zama sarkin Isra’ila kusan shekara dubu kafin zamanin Maryamu da Yesu! An rubuta addu’arta a cikin 1 Sama’ila 1:11 kuma daga baya a cikin wannan sura mun karanta:

To, ta yaya Mista Deedat, wanda ake zaton “Masanin Littafi Mai Tsarki ne Musulmi” kamar yadda ya kwatanta kansa, ya yi irin wannan kuskuren da ya ruɗar da mahaifiyar Sama’ila da mahaifiyar Maryamu? Dalili kuwa shi ne Kur'ani da kansa ya rikitar da matan biyu, kuma ko da yake bai ambaci sunan Hannatu ba, amma duk da haka ya rubuta akidar da ke rikitar da matan biyu (Sura Al Imran 3:35-36). (Wasu daga cikin ayyukan Hadisi sun fito fili sun ce sunan mahaifiyar Maryama Hana ne kuma malaman tafsirin Alkur'ani na da da na zamani sun yarda cewa wannan shine ainihin sunanta.)

A shafi na gaba na ɗan littafinsa Deedat yana cewa:

Kamar yadda aka yi kuskure bayyananne wannan tambaya ce mai kyau! Deedat ya yi nuni ga gaskiyar cewa Muhammadu bai yi karatu ba a matsayin madogara ga da'awar cewa Kur'ani Maganar Allah ce. Amma, kamar yadda ya gauraya matan biyu a fili, tabbas a fili yake cewa kasancewar Muhammadu bai yi karatu ba, hakan ya fi tabbatar da cewa shi ne ainihin marubucin littafin. Idan da an karanta shi da kyau a cikin Nassosin Yahudawa da ba zai taɓa yin irin waɗannan kurakurai ba.

Hakika dukan labarin haihuwar Maryamu da sadaukarwarta a cikin Kur'ani wani bakon rudani ne na sassa daban-daban na Littafi Mai Tsarki. Maryamu da kanta a fili ta ruɗe da Iliya, tun farko, domin shi annabi ne da aka keɓe shi kaɗai wanda hankaki ne ke ciyar da shi waɗanda suke kawo masa abinci daga sama (1 Sarakuna 17:6 – Kur’ani ya faɗi cewa Maryamu ma, an ciyar da shi daga sama a cikin suratu Al Imran 3:37). Duk da haka, sunan da aka yi wa mahaifiyar Maryamu, wato Hannatu, shi ne ya ba mu haske game da inda mawallafin wannan labarin suka samu. Wataƙila a wannan matakin mu ambaci cewa ainihin labarin an fara samo shi ne a cikin wani aikin apokrifa mai suna "Protoevangelium na James Kadan" kuma Muhammadu ne kawai ya karɓe shi cikin Kur'ani ba tare da sanin asalinsa na sufanci ba.

Labarin ya taso ne daga ruɗewa tsakanin littafin addu’ar Hannatu domin ɗa da wannan sashe a cikin Linjilar Luka:

Mutum zai iya gani a fili yadda anachronism ya faru. Har yanzu muna da wata mace wadda asalin sunanta Ibrananci Hannatu, amma mun ga cewa wannan mace ce ta zauna a cikin Haikali dare da rana, tana ibada da azumi na shekaru masu yawa. A bayyane yake Maryamu ta ruɗe, ba da Iliya da Sama’ila kaɗai ba, amma da Anna annabiya ma! A bayyane yake cewa Hannatu guda biyu - mahaifiyar Sama'ila da 'yar Fanu'ilu - sun ruɗe da juna kuma labarin da ke cikin Sura Al'Imran 3 a cikin Kur'ani ya kasance a fili gauraye na biyu gaba ɗaya labarai a cikin Littafi Mai Tsarki game da waɗannan mata biyu.

A bayyane yake, don haka, Deedat ya yi babban kuskure ta hanyar haɗa uwar Maryamu da wata mace da ta rayu ƙarni goma kafin ta. Amma kamar wannan bai isa ba sai ya kawo wata ayar Kur'ani a cikin ɗan littafinsa da ke rikitar da Maryama kanta da wata mace da ta yi rayuwa kusan ƙarni ashirin kafin ta. A shafi na 15 na Almasihu a Musulunci ya kawo waɗannan kalmomi waɗanda maƙwabtanta suka yi wa Maryamu:

A shafi na gaba ya kawo sharhin Ali a kan wannan take, “Yar’uwar Haruna”, inda mai fassara ya ce, “An tuna wa Maryamu manyan zuriyarta da dabi’un mahaifinta da mahaifiyarta.” Matsalar a nan ita ce Haruna kaɗai da aka ambata a cikin Kur’ani (Haruna a Turanci) shi ne firist na Lawiyawa wanda ɗan’uwan Musa ne kuma wanda ya yi rayuwa kusan shekara dubu biyu kafin Yesu! An ambaci Musa sarai yana magana akan Haaruuna akhi - “Haruna ɗan’uwana” – a cikin Kur’ani (Sura Ta Ha 20:30). To, ta yaya Maryamu uwar Yesu za ta zama ’yar’uwar Haruna da Musa kuma?

A wannan yanayin ba za a iya dangana kuskuren Muhammadu ga rubuce-rubucen Afokirifa ba kamar na Hannatu da Sama'ila. Wannan karon rudanin gaba dayansa ne. A lokacin rayuwarsa ya fuskanci kiristoci da wannan akidar, amsar da ya bayar ita ce, mutanen da suka kasance suna ba wa ‘yan uwansu suna da sunayen manzanni da salihai da suka rigaye su (Sahih musulmi, Mujalladi na 3, shafi na 1169). Yana da matukar wahala a yarda da wannan layin tunani, duk da haka, domin babu wani misali a cikin Kur'ani inda ake kiran wani. Lallai kuma yana da wuya a ce Haruna ɗan'uwan Musa (akha) a cikin Kur'ani, kamar yadda yake, a ma'ana kai tsaye idan an kira Maryamu 'yar uwarsa (ukta) a ma'ana. A wani wuri kuma a cikin Kur'ani kalmar ukhtun ('yar'uwa) ana yin amfani da ita ne ga 'yar'uwa ta kusa (kamar a cikin sura al-Nisa 4: 12,23,176) kuma amfani da kalmar a wurin Maryamu yana iya nufin "'yar'uwar jini" kawai na Haruna”. Ba za a iya bayyana shi da gaske a matsayin ma'ana wanda kawai aka sanya wa sunan kakanta Haruna kamar yadda aka ce Muhammadu ya nuna.

Ko da an yi nufin ɗaukar wannan ma'anar za mu fuskanci matsaloli masu yawa, domin yana haifar da zato marasa ƙarfi. A lokacin ana kiran mutane a matsayin ’ya’ya maza ko mata (ba ’yan’uwa maza ko mata ba, kwatsam) na mutanen da suka fito kai tsaye (misali Matiyu 1:1 inda aka kira Yesu “ɗan Dawuda, ɗan Ibrahim”), kuma Luka 1:5 inda aka kira Alisabatu ɗaya daga cikin “’ya’yan Haruna”). Matsalar ita ce Maryamu ba ta fito daga zuriyar Haruna ba kwata-kwata! Haruna firist ne na Lawiyawa, zuriyarsa tare da ɗan'uwansa Musa daga Lawi, ɗaya daga cikin 'ya'yan Yakubu. A daya bangaren kuma Maryamu ta fito daga zuriyar Yahuda, daya daga cikin sauran ’ya’yan Yakubu, ta zuriyar Dauda (Luka 1:32). Ita ma ba kabila ɗaya ce da Haruna ba. Dangantakar da ke tsakaninsu ita ce ta kasa da kabilanci, mafi nisa da za a iya samu. Gaskiya ne ana kiran Alisabatu “’yar’uwarta” a cikin Luka 1:36, amma idan da akwai wani aure tsakanin kakanninsu ta kowace hanya, tabbas yana wajen Alisabatu. Wataƙila ɗaya daga cikin kakanninta ya yi aure cikin ƙabilar Yahuda (wanda ba abin mamaki ba ne, bayan da aka yi hijira zuwa Assuriya da Babila, wannan ƙabilar ta zama ragowar Isra’ilawa da suka koma Ƙasar Alkawari). A wani bangaren kuma an bayyana sarai a cikin Littafi Mai-Tsarki cewa Yesu babban firist ne na har abada bisa ga tsarin Malkisadik, saboda haka, ba zai yiwu ya fito daga zuriyar Lawi ta kowace hanya ta wurin Haruna ba. Don haka mahaifiyarsa Maryamu ma ba za ta sami jinin Lawiyawa a cikinta ba, don haka ba ta fito daga zuriyar Haruna ba ko ta wata hanya:

Don haka a bayyane yake cewa Maryamu ba ta da alaƙa da Haruna kwata-kwata kuma sunan da aka ba ta a cikin Kur'ani ya zama kamar bai dace ba. To yaya wannan kuskure ya taso? Dole ne mu koma ga Littafi Mai Tsarki kuma a nan mu karanta:

Matar da aka yi magana a nan ita ce ’yar’uwar Haruna ta gaske, wadda ta rayu ƙarnuka da yawa kafin mahaifiyar Yesu, kuma ruɗani ya taso domin sunayen matan biyu iri ɗaya ne a cikin Ibrananci, wato Maryamu (kamar yadda suke a Larabci, viz. Maryam).

Mun ga cewa ukhta Haruna a cikin Kur'ani dole ne ya zama 'yar'uwar Haruna, kuma wannan shi ne ainihin abin da Maryamu take. A sarari Muhammadu ya rikita Maryam, mahaifiyar Yesu, da wannan matar. Bugu da ƙari, an tabbatar da shaidar da sunan da aka ba wa mahaifin Maryamu a cikin Kur'ani. A cikin Littafi Mai Tsarki mun karanta cewa Jochebed “ya haifa wa Amram, Haruna, da Musa, da Maryamu ’yar’uwarsu” (Litafin Lissafi 26:59). Don haka mahaifin Haruna da Maryamu wani mutum ne mai suna Amram - amma duk da haka wannan shine sunan da aka ba uban Maryamu, mahaifiyar Yesu, a cikin Kur'ani! Ana kiransa Imrana, nau'in Larabci na Amram (kamar yadda Ibrahim shine siffar Larabci na Ibrahim). Don haka, ana kiran Maryama dalla-dalla Maryama-bnata Imran - “Maryamu, ‘yar Imrana” - a cikin Kur'ani (sura al-Tahrim 66:12). Don haka ba wai ’yar’uwar Haruna kaɗai ake ce mata ba, har da ‘yar Imrana. Saboda haka muna da tabbaci biyu na gaskiyar cewa ta ruɗe da Maryamu, ’yar’uwar Haruna ta gaske kuma ’yar Amram.

Bugu da ƙari, ana iya tambayar dalilin da yasa ake kiran Maryamu 'yar'uwar Haruna a cikin Kur'ani idan ba ta ruɗe da Maryamu ba. Mun nuna cewa ba ta fito daga zuriyarsa ba kuma ba ta da kusanci da shi fiye da kowane uba ko shugaban Isra'ila. Saboda haka, menene dacewa a cikin karar? Me ya sa aka kira ta a bayan Haruna maimakon Musa, Iliya, Sulemanu, Yusufu ko wani annabi? Ba wai kawai za mu iya samun wani abin da ya dace a cikin taken ba, nassi da aka ambata a sama daga Littafin Ibraniyawa kuma ya bayyana a sarari cewa, akasin haka, rashin tunani ne kuma bai dace ba.

Don haka ba wai kawai Kur'ani ya rudar da Hannatu biyu ba, har ma da Maryama. Deedat ya ji zafi a cikin ɗan littafinsa don ya yi ƙoƙari ya nuna cewa labarin rayuwar Maryamu na Kur’ani ya fi na Littafi Mai-Tsarki, amma sa’ad da yake ɗauke da ɓatanci kamar waɗanda muka yi la’akari da su, ba shakka a bayyane yake cewa labarin Littafi Mai Tsarki ya kasance na gaskiya.

Ƙarin abubuwa uku da Deedat ya yi game da Maryamu ya kamata a bi da su a takaice a ƙarshe. A wani shafi ya kawo suratu Al Imran 3:42, inda aka nakalto mala’iku suna gaya wa Maryamu cewa Allah “ya zabe ki a kan matan dukkan al’ummai” kuma ya yi magana:

Wannan tuhumar ba ta da tushe balle makama ga Littafi Mai-Tsarki ya yi daidai daidai da abin da aka yi a cikin ayar da aka nakalto daga Kur’ani lokacin da ta nakalto Alisabatu tana cewa Maryamu:

A gaskiya a cikin wannan ayar ne muka gano dalilin da ya sa aka fifita Maryamu fiye da dukan mata na dukan al'ummai. Maganar cewa an zaɓe ta kamar haka, a cikin Kur'ani da Littafi Mai-Tsarki, ya zo ne kawai a cikin yanayin alƙawarin cewa za ta haifi ɗa, ɗa mai tsarki Yesu, Almasihu da aka daɗe ana jira (Sura Al Imran 3:45; Luka 1:31-33). “Mai albarka ne ’ya’yan cikinki,” in ji Alisabatu da kyau. Maryamu ce kaɗai mafi girma a cikin mata, zaɓaɓɓe a kan matan dukan al'ummai, domin ta haifi mafi girma a cikin maza, zaɓaɓɓu fiye da maza na dukan al'ummai a matsayin Mai Ceton duniya, Yesu Almasihu.

Batu na biyu da Deedat ya yi da ya kamata a yi la’akari da shi shi ne cewa akwai sura gabaɗaya a cikin Kur’ani, Sura Maryam (Sura 19), “mai suna don girmama Maryamu, mahaifiyar Yesu Almasihu (pbuh)” (Kristi a Musulunci, shafi na 11). Da ya fi kyau ya bayyana cewa Maryamu ita ce mace tilo da aka ambata da sunanta a cikin Kur'ani, kuma a lokuta da yawa. Babu wata mace mai suna haka. Muhammadu ya yi kyau ya ba ta irin wannan matsayi, amma a bayyane yake cewa Maryamu ta cancanci irin wannan daraja domin ita ce mahaifiyar fitaccen mutumi da ya taɓa rayuwa, wato Yesu Kristi.

A ƙarshe Deedat, ko da yaushe yana neman dalili don gano laifin Littafi Mai Tsarki, ya soki laƙabin nan “mace” da Yesu ya yi amfani da shi sa’ad da yake magana da mahaifiyarsa a cikin Yohanna 2:4, yana zargin cewa Yesu ya “yi rashin kunya ga uwa tasa” (Kristi a Musulunci, shafi na 19). Ya nuna cewa da ya fi dacewa a kira ta "mahaifiya".

Deedat ya sake bayyana jahilcinsa na Littafi Mai Tsarki da kuma lokutan da aka rubuta a ciki, domin laƙabin “mace” wani laƙabi ne mai ban sha'awa na girmamawa kuma Yesu ya yi amfani da shi a duk lokacin da ya yi magana da mata. A wani nassi mun karanta cewa shugabannin Yahudawa sun nemi su jajjefe wata mace da aka kama tana zina kuma suka roƙi Yesu ya yanke hukunci a kan lamarin. Ya ce: “Bari wanda ba shi da zunubi a cikinku shi ne ya fara jifanta da dutse.” (Yohanna 8:7) Da suka yi tafiya duka, ya ce mata a hankali, “Mace, ina suke? Ba wanda ya hukunta ku?” (Yohanna 8:10) Sa’ad da ta ce, “Ba kowa, Ubangiji”, ya ce, “Ni ma ba ni la’anta ka; Ku tafi, kada ku sāke yin zunubi.” (Yohanna 8:11) Yayin da yake nuna mata jin ƙai, ya kira ta “mace”. Wannan "halayyar rashin kunya"? Taken ya kasance ɗaya kawai na girmamawa da girmamawa, kamar "Madame" a cikin Faransanci ko "Dame" a cikin Afrikaans.

Yesu kuma ya yi amfani da laƙabi sa’ad da yake ƙarfafa macen Samariya (Yohanna 4:21) kuma ya sake yi wa mahaifiyarsa magana a wannan hanya sa’ad da yake mutuwa a kan gicciye, ya ga ita da almajirinsa ƙaunataccen Yahaya tsaye kusa da ita. Ya ce mata:

Sai ya ce wa Yohanna, “Ga mahaifiyarka” kuma daga wannan sa’a “almajirin ya ɗauke ta zuwa gidansa” (Yohanna 19:27). Ko da yake yana jure dukan abubuwan ban tsoro na gicciye, bai manta da mahaifiyarsa ba, ya ba da ita ga almajirinsa na kusa a cikin mutanen da suka bi shi. Bayan tashinsa daga matattu, ya sake yin amfani da laƙabin “mace” sa’ad da yake magana da Maryamu Magadaliya, almajirinsa na kusa cikin matan da suka bi shi (Yohanna 20:15). Babu wanda ya karanta waɗannan labaran da gaske da zai iya yanke shawarar cewa laƙabin “mace” wani abu ne illa laƙabi na girmamawa.

A ƙarshe za mu iya cewa Deedat ya yi baƙin ciki game da yadda ya yi wa rayuwar Maryamu da laƙabi da aka ba ta a cikin Kur'ani da Littafi Mai Tsarki. Ba za a iya zama ɗan kokwanto cewa littafin Littafi Mai-Tsarki na ɗaukaka Maryamu, zuriyarta da rayuwarta shine gaskiya.