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Strong’s #430, elohim. Alloli, masu iko, masu fifiko, manya-manya. Malamai da masana sun yi muhawara na ƙarnuka da yawa a kan ainihin abin da wannan kalmar take nufi. Kuma akwai dalili mai kyau. Ba su so su ji abin da yake a fili shi ne mafi sauƙi kuma ma’anar da ba a gurɓata ba.

Allah Shi Ne Mutane

Babban wahalar tana cikin amfani da aikatau na namiji guda ɗaya tare da tabbataccen suna na jam’i. Inda ya kamata aikatau da suna su dace a adadi, a wannan yanayi na musamman ba su dace ba. A fannin nahawu an karya dokar. Yarjejeniyar suna da aikatau doka ce ta yau da kullun a kowane harshe tare da ƴan keɓancewa. A yanayin yaren Girkanci, ana iya amfani da aikatau na mutum na uku guda ɗaya tare da kalmar jam’i ta tsaka-tsaki, wanda a wannan yanayin ana karanta aikatau na mutum na uku guda ɗaya kuma a fassara shi azaman aikatau na jam’i “su ne.”

An san cewa wannan da gangan aka yi shi domin wannan rashin jituwa a adadi yana faruwa akai-akai tare da kalmar elohim.

Me ya sa?

Wani bayani mai ban mamaki yana ɓoye a cikin sunan אליעם (Eliam) wanda ya bayyana a 2 Sama’ila 11:3, inda aka ambaci Eliam a matsayin mahaifin Bat-sheba (“Ɗiyar Bakwai”). An kuma ambace shi a matsayin ɗaya daga cikin jaruman Sarki Dawuda a 2 Sama’ila 23:34.

Asalin Kalma:

• אֵל (El) – “Allah”

• עָם (am) – “mutane” ko “al’umma”

Ma’ana:

• “Allahna shi ne mutane” ko “Allah shi ne Mutane”

Elohim, אלהים, a zahiri jam’i ne na eloah, אלה / אלוה (#433) wanda yake da harafin ƙarshe na mace ה– a haɗe. Masana sun ɗauki eloah a matsayin suna na namiji kuma suka kira shi “mai tsawo” ko “mai ƙarfi”. Duk abin da za su iya cewa game da shi shi ne “wataƙila guda ɗaya ne da aka kafa ta hanyar fahimta daga jam’i.” Ana samunsa ne kawai a cikin waƙoƙin Ibrananci da annabawa na baya. Son zuciya ya nuna cewa ba za a iya samun irin wannan kalmar “allahiya” (goddess) a cikin Littafi Mai Tsarki na Ibrananci ba. Shin sun yi kuskure? Dubi nazarin kalmominmu אלה/אל el/elah Ƙarfi, Iko, Hukuma, Buwaya.

Duk da bayyanannen harafin ƙarshe na mace (wanda masana kuma suka ba shi ƙarin ma’anar “wuri”) ba a ba da wani bayani ba. Harafin ƙarshen bisa ga ma’anonin da ake da su za a iya fahimtarsa a matsayin na wuri “zuwa ga allah” ko “gefen allah” ko na mace “allah-ah” wanda babu ɗayan da ya dace da ra’ayin “hukumomi” maza waɗanda suka tabbata cewa “akwai allah namiji ɗaya kawai” kuma zai kasance haka har abada, ba tare da la’akari da nahawu, haruffa, da yanayi ba. Al’adar hukumomi ita ce ke kafa “ma’ana” wadda ake fassara dukkan nahawu da ita, kuma haka abin yake a koyaushe.

Gesenius, masanin nahawun Ibrananci na ƙarni na 19 wanda ake ɗauka a matsayin jagora a Ibrananci, ya fassara kalma ta musamman לאלהו “le-eloho” a cikin Habakkuk 1:11 a matsayin “ga allahnsa”, amma matsalar wannan fassarar ita ce gaskiyar cewa הו ba harafin ƙarshe ba ne na mallaka ga sunaye. Amma harafin ƙarshe ne na kai tsaye ga aikatau. Maimakon haka, wannan yana kama da an dasa eloah a tsakiyar “zuwa” da “kansa“. Harafin gaba ל “zuwa” da harafin ƙarshe na sunan kansa וֹ “nashi.” Siffar namiji ta “allah” ita ce אל el. Ana iya fassara wannan “zuwa ga allahiyar kansa” —ba a karya dokokin nahawu ba, kuma hakan zai zama adalci ga rubutun:

A lokacin nan iska/ruhu ya wuce, yana kuma ƙetarewa, wannan kuma shi ne hadayar laifi ta kansa, ƙarfin kansa, zuwa ga eloah/allahiya ta kansa.
Habakkuk 1:11 RBT

Shin abin da aka rubuta yana da mahimmanci? Ko kuwa al’adun “hukuma” na ma’ana su ne kawai abin da ke da mahimmanci? Idan an riga an rubuta kuma an kiyaye shi na dubban shekaru a cikin Zabura ba tare da musu ba, “ku alloli ne” a zahiri shi ne:

Ni kaina na yi magana: ‘Elohim/masu iko, su ne kanku (את) na harada, kuma ƴaƴan Maɗaukaki, dukkan ku.’
Zabura 82:6 RBT

Shin “elohim” ya ware mata ne? Ko kuwa waɗannan ƴaƴan, ƴaƴanta ne, eloah?

אל ← אלה ← אלהים

el → elah → elohim

Dokar nahawu tana kama da an bayar da ita ta hanya mai sauƙi a yanayin kalmomin Ibrananci “namiji” da “mace”.

Ana kiran ta “ishah” domin an ɗauko ta ne daga cikin “ish.” (Farawa 2:23 RBT)

Wannan nassin yana kama da yana ba da “ɗauko daga cikin” a matsayin ma’anar harafin ƙarshe na mace -ah. “Ish” an samo shi ne daga asalin kalmar “esh” ma’ana “wuta.” A yanayin nahawu a nan, haruffan, ban da duk wata fassara da al’adun da za su iya kasancewa a kusa da su, akwai tsari da dangantaka tabbatacciya. Idan mutum zai fassara nahawun zuwa Turanci (ko Hausa) zai yi kama da haka, ta amfani da launi don fito da yanayin namiji da mace:

allah → allah → alloli

Muna iya ganin cewa Allah yana haifar Allah. Ko kuma dai, Allah yana haifar Allah ta wurin Allah. Masana ba su taɓa son sunan mace ba, ko yanayin mace, ko kalmomin mace, ko shaidar labari ta mace game da Ruhu. Wasu sun rungumi wani nau’i na ‘Ruhu Mai Tsarki’ a matsayin mace kamar uwa. Ya kasance a can a wasu da’irori na Katolika, amma ra’ayin har yanzu yana da wuyar fahimta kuma ƴan nassosi ne kawai ke goyan bayansa, kuma a ƙarshe al’ada/fassara ce da aka ƙirƙira bisa ga masu sauraronsu. Domin ga masana da malaman tauhidi da yawa ‘Ruhu Mai Tsarki’ Allah ne kuma hakan yana nufin namiji kawai. Ko da yake an amince da Triniti, wannan koyarwar ta “allah ɗaya kawai” ta yi tasiri, kodayake babu irin wannan kalmar, jimla, ko aya a cikin nassosi. Gaskiyar koyarwar, kamar yadda aka rubuta ita ce “ALLAH ƊAYA NE” amma a zahiri an yi watsi da wannan ma’anar kuma aka ɗauke ta kamar tana faɗin abu ɗaya “allah ɗaya kawai.” Amma ko “el/allah ɗaya ne” ba daidai ba ne ga Ibrananci amma dai “elohim/alloli ɗaya ne” kuma “kanku na harada elohim ne.”

Mene ne Game da Aikatau Guda Ɗaya?

Kasancewar kalmar jam’i, Elohim, fassarar da ta fi dacewa ita ce “alloli/masu iko”. Koyaya, mene ne game da rashin daidaiton cewa kalmar jam’i tana haɗe da aikatau na namiji guda ɗaya (ya yanke/ya halitta)? Ta yaya waɗannan Ibranawa suka yi amfani da aikatau na namiji guda ɗaya tare da suna na jam’i? Kamar yadda ya faru, Ibrananci “עם” (am) yana nufin “mutane” amma suna ne guda ɗaya kuma ana danganta jam’i gare shi:

“…ga shi mutane [עם suna guda ɗaya] ɗaya ne, kuma iyaka ɗaya ce ga kowannensu [jam’i].” (Farawa 11:6 RBT)

Wataƙila kalmar “mutane” bai kamata ta kasance guda ɗaya ba? Duk da haka ana amfani da namiji guda ɗaya tare da aikatau guda ɗaya, “mutanen, ya yi kuka ga Fir’auna don abinci…” (Farawa 41:55) Wataƙila hakan ma kuskure ne? Sai dai yana faruwa akai-akai.

“Kuma Mutanen, ya ninka su…” (Fitowa 1:20)

Amma waɗannan ba kuskure ba ne, da gangan aka yi su. An ba da ma’anar kusan a Farawa 11:6, “mutane ɗaya ne.”

Wannan abun yana sa karatu ya zama mai rikitarwa, a fannin nahawu, don haka sha’awar ita ce a canza shi zuwa karatun zamani mai daɗi wanda ke sauti mai kyau kuma yana jin daɗi. Amma akwai nauyi a kai na a duba abubuwa da kyau, kada a yi gaggawa, a zurfafa bincike, kuma mafi mahimmanci, a saurara/ a ji shi.

Allah Yana Haifar Allah

Duk da haka abin ban mamaki shi ne cewa duk abin da malamin tauhidi na Triniti yake faɗa game da Allah gaskiya ne, kawai shi makaho ne ga kalmominsa. Allah yana halittar kansa kuma yana haifar kansa ta wurin kansa. Fasto zai yi wa’azi a kai, amma ba zai gani ba. Wanda yake son macensa, yana son kansa. Rikicin namiji-mace rikici ne da ke farawa da ALLAH guda ɗaya kuma ya ƙare da ALLAH jam’i. Allah yana haihuwa… yana haifar Allah. Ina ra’ayin haihuwa da ɗaukar ciki ma yake da gurbi a cikin “Allah namiji shi kaɗai”? Amma bisharar tana da’awar cewa an haifi Allah, jariri, kuma a nan ne komai yake tsakiya/farawa.

Kuma idan aka ɗauki Hauwa’u, Mahaifiyar Rai, daga gefen Allah, to ita kanta tana da yanayi ɗaya. Allah yana gina Allah. Kuma ƙauna za ta wanzu: “Allah ƙauna ne.” Kuma zuriyar ma tana da yanayi ɗaya, Allah. Wanene ɗan fari na wannan babban rikici mai zurfi? “Kamar yadda mace take daga namiji, haka namiji yake ta wurin mace.” Kuma har yanzu a ƙarshen rana, Allah ɗaya ne.

אלה תולדות elah na zuriya/ƙarnuka. Wannan jimla ce da take yawan faruwa, musamman a cikin Attaura. Ta fara bayyana a Farawa 2:4. Kwatanta da אל עליון el na tsayin ciki/mafi ɗaukaka, da אל שדי el shaddai/na masu halakarwa/maɗaukaki.

Shin Allah yana haifar/ba da haihuwa ga Allah?

Abin mamaki, mun sami bayani a wani sunan, אליאל Eliel ma’ana “Allah Allah ne.” Allah yana haifar Allah ta wurin Allah. Ko kuwa Allah ba zai iya yin hakan ba?

Masana ba su taɓa nuna jin daɗin sunan mace ba, ko yanayin mace, ko kalmomin mace, ko shaidar labari ta mace da ke akwai a kusa da Ruhu Mai Tsarki. Wasu sun rungumi wani nau’i na Ruhu Mai Tsarki a matsayin mace kamar uwa. Ya kasance a wasu da’irori na Katolika, amma har yanzu ba su iya ganinsa ba. Domin ga masana da malaman tauhidi da yawa Ruhu Mai Tsarki Allah ne kuma hakan yana nufin incontrovertibilis, irrefutabilis, inexpugnabilis, certus, definitus namiji kawai. Ko da yake an gane yanayin Triniti, kuskuren koyarwar “allah ɗaya kawai har abada” ya yi tasiri. Babu irin wannan maganar a cikin nassosi. Gaskiyar koyarwar, kamar yadda aka rubuta ita ce “ALLAH ƊAYA NE”. Jam’i wanda yake daidai da ɗaya. A cikin wannan ne muke fahimtar dalilin rashin jituwa tsakanin suna da aikatau.

Duk da haka abin ban mamaki shi ne cewa duk abin da Malamin Tauhidi na Triniti yake faɗa game da Allah gaskiya ne, kawai shi makaho ne ga kalmominsa. Allah yana halittar kansa kuma yana haifar kansa ta wurin kansa. Wannan ita ce Bishara, ko ba haka ba? Fasto yana iya yin wa’azi a kai, amma ba zai gani ba. Wanda yake son macensa, yana son kansa. Amma idan Allah ba shi da mace, ta yaya Allah zai zama… Ƙauna?

Kuma idan aka ɗauki Hauwa’u, Mahaifiyar Rai, daga gefen Allah a cikin Almasihu, to ita kanta tana da yanayi ɗaya. Allah yana gina Allah. Kuma zuriyar ma tana da yanayi ɗaya, Allah. Duk da haka a ƙarshen rana, Allah har yanzu ɗaya ne.

Nazarin Lissafi da Hankali na “Elohim”:

• Haɗin Kai na Asali. Ra’ayin “ɗaya” da ake kiyayewa a cikin ninkawa ana iya tsara shi ta hanyar lissafi ta hanyar ra’ayin shaida (identity) da kamanceceniya da kai. Misali, a cikin ka’idar saiti (set theory), wani sashi na shaida (kamar 1 a cikin ninkawa) yana kiyaye haɗin kan saitin, koda lokacin da aka yi amfani da shi ga sassan cikin saitin. A wata ma’anar, komai yawan sassan (alloli) da aka “samar” daga shaidar (Allah), ainihin shaidar (kai) tana nan ba tare da canji ba.
• Kamanceceniya da Kai da Maimaitawa. Manufar “haihuwa” tana nuna dangantaka ta maimaitawa, inda tsarin samarwa ba ya canza ainihin asalin. A cikin sharuddan lissafi, ana iya kallon wannan azaman aikin maimaitawa (recursive function) inda sakamakon aikin (Allah) yake komawa cikin shigarwar (Allah), yana riƙe da asali ɗaya a kowane maimaitawa. Don haka, kowane “ƙarni” na Allah ba ya ƙirƙirar sabon abu ko daban, sai dai nuni ko bayyanar haɗin kan asali.
• Shaidar Ninkawa. A fannin lissafi, lamba 1 an san ta da shaidar ninkawa domin ga kowace lamba x, lissafin 1 × x = x  yana nan. Mafi mahimmanci, lokacin da mutum ya ninka 1 da kansa akai-akai, mutum yana samun:
  A nan, komai yawan lokutan da aka yi aikin (ninkawa da 1), sakamakon ya kasance 1. Wannan yayi kama da ra’ayin cewa kodayake Allah “yana haifar” ko “yana samar” Allah, ainihin yanayin ya kasance guda ɗaya kuma ba ya canzawa.
• Abubuwan Idempotent a Algebra. Wani sashi e a cikin tsarin algebra ana cewa idempotent ne idan e ∗ e = e inda ∗ yake wakiltar aikin binary (wanda zai iya zama ninkawa, haɗuwa, ko wani aiki na daban). A wannan ma’anar, idan mutum ya tsara yanayin allahntaka a matsayin sashi na idempotent, maimaita aikin “haihuwa” (wanda ∗ ke wakilta) ba ya canza shaidar sashin:
  Wannan samfurin yana ƙunshe da ra’ayin cewa tsarin “haihuwa” ba ya kai ga jam’i mai rarrabuwa amma dai jam’i na maimaitawa ko ninkawa a cikin ainihin yanayin allahntaka:

• Tabbatattun Wurare a Ƙarƙashin Maimaita Aiki. Wani ra’ayi kuma ya fito daga manufar tabbataccen wuri (fixed point) a cikin nazarin aiki. Wuri x tabbataccen wuri ne na aiki idan . Idan muka yi la’akari da aiki wanda ke wakiltar aikin “haihuwa,” kuma idan ainihin allahntaka G ya kasance yaddato maimaita tsarin yana bayar da

da sauransu. A cikin wannan yanayin, komai yawan lokutan da aka yi amfani da tsarin, sakamakon ya kasance G, yana ƙarfafa ra’ayin wani abu mara canzawa, haɗaɗɗe.

Fitowa 3:14

Abin da aka rubuta yana buƙatar kunne don ji, kunnen da waɗanda aka haifa daga sama ne kawai za su fahimta:

ויאמר אלהים אל משה אהיה אשר אהיה

kuma elohim yana cewa ga Wanda aka Zana [Musa]
Ni ne shi wanda nake

A cikin irin wannan maganar, “shi wanda” ya dogara ne akan Ni ne da Ni ne. Bayan haka za mu iya fassara magana mai zuwa,

שמע ישראל יהוה אלהינו יהוה אחד

a matsayin “Ji, Isra’ila, Ubangiji Allahnmu Ubangiji, ɗaya ne” wanda ba shi da ma’ana sosai kuma yana da duhu, ko,

“Ji, Allah Madaidaici, Shi Ne masu ikon kanmu Shi Ne

ƊAYA.”

אהיה←אשר→אהיה

יהוה←אלהינו→יהוה

 הוה
(don zama)

ו

(namiji)

Wannan yana bayyana wani ci gaba mai zurfi daga duhun “Ni ne wanda nake” zuwa “Shi Ne masu ikon kanmu Shi Ne.” Wannan har yanzu yana da ɗan rikitarwa, ko? Ta yaya za a fahimci duka?

Duka. Daga wajen “rana ta shida” kai tsaye zuwa tsakiyar “Yau” kuma kai tsaye komawa zuwa wajen “rana ta shida” kuma. Komai lokacin sararin samaniya, hannun agogo koyaushe madaidaici ne. SHI NE (Yahweh) madaidaici SHI NE.

Ita

An tambayi Yesu “wace ce doka mafi mahimmanci duka?”

Ceton ya amsa, “Domin ita ce ta farko, Ji Allah-Madaidaici, Ubangiji Allahn kanmu Ubangiji ɗaya ne.” Markus 12:29 RBT

Dokar mace ce. Domin wannan, burin duka, an rasa shi gaba ɗaya, ita Dokar da Rubutun sun sami rashin adalci da zalunci kamar yadda aka ɓoye ta, aka gurɓata ta, aka sayar da ita, aka yi fataucinta, kuma aka kulle ta (kamar an kulle ta a cikin hasumiya, ba wanda ya ganta) ta wurin ƙaryar mutane a cikin shekaru daban-daban.