Littafin Daniyel — Lamba Talatin da Biyar

A “lokacin ƙarshe,” a shekara ta 1798, an buɗe littafin Daniyel, kuma musamman wahayin da Kogin Ulai ya wakilta. Wahayin ya shelanta fara shari’ar bincike a ranar 22 ga Oktoba, 1844. Ayar da ta zama tushen waccan gaskiya ita ce Daniyel sura ta takwas, aya ta goma sha huɗu. William Miller, manzon da aka zaɓa domin ya gane buɗewar wannan saƙo, bai taɓa fahimtar dukan gaskiyoyin da suke da alaƙa da wahayin gaba ɗaya ba, amma ya cika aikin da aka ba shi.

Da Miller ya fara nazarin kalmar annabci, ya fahimci wasu ƙa’idoji na fassarar annabci waɗanda aka bayyana kuma aka kafa a cikin Littafi Mai Tsarki. Waɗannan ƙa’idoji suka zama sanannu kuma aka fayyace su a matsayin Ƙa’idojin Fassara na William Miller. Wahayi ya tabbatar da waɗannan ƙa’idoji kuma ya nuna su a matsayin ƙa’idodin da waɗanda za su sanar da farkon shari’ar aiwatarwa a dokar Lahadi za su yi amfani da su. Miller ya ba da shaida cewa ya fara nazarin Littafi Mai Tsarki tun daga farkonsa, kuma bai ci gaba ba sai gwargwadon yadda ya fahimci abin da yake dubawa a lokacin. Daga wannan hanya yana da sauƙi a ga dalilin da ya sa annabcin lokaci na farko da Miller ya gane, wanda yake da alaƙa da saƙon da zai bayyana a matsayin abin da ya cika a shekara ta 1844, shi ne “sau bakwai” na Littafin Firistoci ashirin da shida.

Wahayi ya sanar da mu cewa mala’ika Jibra’ilu, tare da sauran mala’iku masu tsarki, ya jagoranci tunanin Miller, kamar yadda Jibra’ilu ya taɓa jagorantar tunanin Daniyel, Yahaya mai wahayi, da dukan annabawan Littafi Mai Tsarki; gama an ba Jibra’ilu aikin da Shaidan ya yi hasarar riƙewa. Aikin Jibra’ilu an wakilta shi a cikin sunan farko na Shaidan, Lucifer, wanda ma’anarsa ita ce mai ɗaukar haske. Jibra’ilu ya kawo wa Miller hasken annabci, kuma cikin biyayya ga wannan haske ya gabatar da saƙon da ya shelanta buɗewar shari’ar bincike a ranar 22 ga Oktoba, 1844.

Sanin abu a baya yana ba waɗanda suke son su fahimci aikin William Miller damar gane cewa an ba shi wasu fahimtu game da maganar annabci waɗanda suka zama mabuɗan aikinsa na tattara saƙon hukunci mai gabatowa. Ɗaya daga cikin waɗannan mabuɗan shi ne ganewarsa cewa yini yana wakiltar shekara a aikace-aikacen annabci. Wani kuma shi ne wani tsarin annabci da ya yi amfani da shi domin ya sanya kuma ya daidaita jerin annabce-annabcen da ya gano. Wannan tsarin ya ginu ne a kan ikon Shaiɗanu biyu waɗanda suka jawo kufai ga mutanen Allah da kuma haikalin Allah. Dukan abubuwan da Miller ya gano an aza su ne a kan tsarin annabci wanda yake wakiltar tarihin arna, sannan papanci ya biyo baya, waɗanda a jere suka tattake haikalin Allah da mutanen Allah tun daga zamanin Isra’ila ta dā har zuwa zuwan Almasihu na biyu.

Wannan tsarin annabci ya ba shi damar gane daidai kowace gaskiya da ake bukata domin tabbatar da Oktoba 22, 1844, a matsayin farkon shari’ar hukunci. Amma wannan gaskiyar tana da iyaka, gama bai iya ganin iko na uku mai tsanantawa ba wanda ya biyo bayan arna da kuma ikon papanci a cikin tarihin annabci. Bai zama dole ya ga wannan gaskiyar ba, domin aikinsa shi ne ya yi shelar Oktoba 22, 1844, kuma hasken ikon na uku mai tsanantawa za a buɗe hatiminsa bayan wannan kwanan wata.

Dangane da daidaita fahimtarsa ta annabci a kan wani tsari na ikonai biyu masu hallakarwa—Roma ta arna, sannan Roma ta papacy—fahimtarsa ita ce kalmar da aka fassara da “na kullum,” a cikin littafin Daniyel, alama ce ta arna, ko kuwa, Roma ta arna. Kalmar “tamid” da aka fassara da “na kullum” Daniyel ya yi amfani da ita sau biyar. A ko da yaushe ana amfani da ita tare da wata alama wadda Miller ya fahimta daidai cewa tana wakiltar papacy. Alamar papacy wadda kullum take bayyana tare da “na kullum,” ana wakiltarta da alamu biyu. Ko ta wace hanya ce ma, waɗannan alamu biyu na ikon papacy, dukansu suna tantance papacy ɗin ne; duk da haka, sa’ad da Daniyel ya yi amfani da kalmar “tamid” wadda aka fassara da “na kullum,” a ko da yaushe ana amfani da ita ne tare da kuma gabanin alamar papacy. Fahimtar Miller cewa “na kullum,” a cikin littafin Daniyel, ta zama ginshiƙin tsarin da ya gani, wanda ya ginu bisa ikonai biyu masu hallakarwa na arna, sannan kuma papacy. Tantancewar Miller na “na kullum,” a matsayin arna a cikin littafin Daniyel, an ƙaddara ta zama wata babbar gardama a cikin Adventism, farawa daga tsara ta biyu ta Adventism, wadda ta fara a 1888.

Gaskiyar annabci ta farko da Miller ya gano, wadda ta kasance wani ɓangare na fahimtar ranar 22 ga Oktoba, 1844, ita ce “lokuta bakwai” na Littafin Firistoci ashirin da shida, kuma ita ce ta farko cikin tsayayyun gaskiyoyin Miller da aka ƙi a shekara ta 1863. Wannan ƙin ya fara ƙarni na farko na Adventism, sa’ad da suka fara yawo cikin jejin Laodicea. Ƙarni na biyu ya fara a Babban Taron Minneapolis a shekara ta 1888, kuma a bayan tawaye da ya faru a can, aikin Shaidan na ƙin yarda da tantancewar Miller game da “na yau da kullum” a matsayin arna ya fara a shekara ta 1901. Ba a kawar da sahihiyar fahimtar “na yau da kullum” gaba ɗaya ba sai bayan mutuwar annabiya, wadda ta bayyana cewa ra’ayin da ake yaɗawa domin hamayya da sahihiyar fahimtar Miller game da “na yau da kullum,” “mala’iku ne da aka kore su daga sama” suka kawo shi. Cikakken ƙin ya faru ne a ƙarni na uku wajen shekara ta 1931. Ƙarni na uku ya fara ne da wallafar littafin W. W. Prescott mai take, The Doctrine of Christ, jim kaɗan bayan Taron Littafi Mai Tsarki na 1919. A shekara ta 1919, ƙarni na uku ya fara, kuma ya ci gaba har zuwa wallafar littafin Questions on Doctrine a shekara ta 1957.

Bayan an tabbatar da aikin Miller, kuma aka bayyana shi a sarari a kan alluna biyu na Habakkuk (jadawalai na majagaba na 1843 da 1850), sai Ubangiji ya fara buɗe gaskiyar cewa akwai wani iko kuma, na uku, mai hallaka, wanda zai biyo bayan arna da papanci, wanda shi ma zai tsananta wa mutanen Allah.

Miller bai iya ganin ikon tsanantawa na uku ba, kuma saboda wannan dalili tsarinsa bai cika ba, ko da yake ya dace ƙwarai da gaske domin cika aikinsa. Sister White ta bayyana cewa Miller manzon da Allah ya zaɓa ne, cewa an yi masa alama ta annabci ta wurin Iliya da Yohanna Mai Baftisma a aikinsa, da kuma ta wurin Elisha a cikin kiransa zuwa ga aikinsa, kuma ta wurin Musa a mutuwarsa. Kaɗan ne a cikin tarihin tsarki suka jawo irin wannan sharhi da ke nuna cewa mala’iku suna jiran su a bakin kabari domin su tashe su, amma wannan ne sharhin da aka bayar game da Miller. Gaskiyar cewa aikinsa ya kasance mai iyaka saboda tarihin da aka tashe shi a cikinsa ba magana ba ce ta zagi ko rage darajar Miller, sai dai kawai wata larura ce da ya kamata a gane, idan za a yi la’akari da aikinsa cikin ainihin hasken Maganar annabcin Allah.

An ba Miller umarni takamaimai na mala’iku, waɗanda suka ba shi damar gina tsarin annabci da ya dogara a kan iko biyu masu hallakarwa: arna, sannan kuma papanci. Saboda wannan dalili, annabce-annabcen da suka bayyana tarihin da ya wuce bayan halakar da waɗannan iko biyu suka aikata, Miller bai fahimce su daidai ba. Duk da haka, babu ɗaya daga cikin waɗannan rashin fahimta da ya sami wuri a kan alluna biyu masu tsarki na Habakkuk, inda aka wakilta tushen da aka kafa ta wurin aikin Miller a sarari ta zane. Wannan ne ya sa wahayi ya iya rubuta game da jadawalin 1843 cewa an shiryar da shi ta hannun Ubangiji.

Gaskiyoyin da Miller ya tattara bisa ga umarnin mala’iku Ubangiji ne ya jagorance su, kuma a cikin amincewar jadawalin 1843, wahayi ya haɗa da cewa fahimtar Miller cewa “na kullum” yana wakiltar arna daidai ce. Sau biyar kalmar Ibrananci “tamid” da aka fassara da “na kullum” take bayyana a cikin littafin Daniyel, kuma a kowane lokaci tana wakiltar dangantakar da ke tsakanin ikoki biyu masu hallakarwa, wato arna, sannan kuma papanci.

Fahimtar da Miller ya yi game da “na kullum,” a matsayin alamar arna, ya kasance abin da yake da matuƙar muhimmanci ƙwarai a cikin tsarin annabci da ya yi amfani da shi; gama alaƙar jere ta arna da ta biyo bayanta, wato papalism, ta zama ma’aunin da ya dogara da shi wajen daidaita dukan annabce-annabcen da aka shiryar da shi ya fahimta.

A “lokacin ƙarshe,” a shekara ta 1798, an buɗe littafin Daniyel, kuma babban nassin da ya kasance abin da Sister White ta bayyana a matsayin “ginshiƙi na tsakiya” da kuma “tushe” na motsin zuwan Almasihu, shi ne Daniyel sura ta takwas, aya ta goma sha huɗu.

Aya ta goma sha huɗu ita ce amsar aya ta goma sha uku, kuma amsar ba ta da ma’ana idan ba tare da mahallin tambayar ba.

Waɗannan ayoyi biyu alama ce ta ƙaruwar sani da aka samar sa’ad da aka buɗe hatimin littafin Daniyel a “lokacin ƙarshe,” a shekara ta 1798. Aya ta goma sha uku tana bayyana ikon rushewa guda biyu waɗanda Miller ya gina tsarin annabcin sa a kansu. Miller ya bayyana “na kullum” da ke cikin aya ta goma sha uku a matsayin arna, kuma “laifin rushewa” a matsayin papanci. Yana da muhimmanci a gane cewa tsarin annabcin da mala’iku suka jagoranci Miller ya gane, an bayyana shi a cikin ayoyi biyu da suke wakiltar ƙaruwar sani wadda ta bayyana a cikin tarihi a shekara ta 1798. Duk da haka, ba a ba Miller damar ganin iko na gaba da zai zo kan dandalin annabci ya kuma tsananta wa mutanen Allah ba.

Rashin ikon Miller na ganin iko na uku ya tilasta masa ya zartar da hukunci da suka kasance ba daidai ba ƙwarai. Miller ya gane dabbar teku ta Ru’ya ta Yohanna sura ta goma sha uku a matsayin Roma ta arna, kuma dabbar ƙasa a matsayin Roma ta paparoma. Aiwatarwarsa ga Ru’ya ta Yohanna sura ta goma sha bakwai ma ta kasance da aibi saboda gazawarsa ta ganin tarihin annabci da ya miƙa fiye da iko na biyu mai hallakarwa na tsarin paparoma. Saboda wannan dalili, sa’ad da Miller ya bayyana ikon Romawa a cikin annabcin Daniyel, ya ɗauke su a matsayin iko guda ɗaya da ya zo a matakai biyu. Wannan ya kasance kuma har yanzu daidai ne a wajen aiwatarwa, amma ya hana shi fahimtar masarautun annabcin Littafi Mai Tsarki a matsayin wani abu da ya wuce masarauta ta huɗu wadda Roma ta wakilta. Ya gani kuma ya gane cewa masarauta ta huɗu ta Roma tana da matakai biyu, waɗanda aka wakilta da Roma ta arna da kuma Roma ta paparoma, amma bai iya ganin cewa Roma ta paparoma ita ma ita ce masarauta ta biyar wadda masarauta ta shida za ta biyo bayanta ba.

A cikin Daniyel sura ta biyu, Millerites sun haɗa abubuwan mulki na biyar na annabcin Littafi Mai Tsarki da mulki na huɗu. A mataki na asali, amfani da suka yi daidai ne, amma bai cika ba; domin nuni na farko ga mulkoki na annabcin Littafi Mai Tsarki dole ne ya yi daidai da nuni na ƙarshe ga mulkoki na annabcin Littafi Mai Tsarki, domin Yesu, a matsayin Alfa da Omega, kullum yana misalta ƙarshen da farkon. Rashin iya ganin bambanci tsakanin mulkoki biyu masu jere ya sa ba zai yiwu ga Miller ya gane cewa Ru’ya ta Yohanna sura ta goma sha biyu tana bayyana arna (macijin), kuma dabbar teku ta Ru’ya ta Yohanna sura ta goma sha uku a matsayin papalism (dabbar), da kuma dabbar ƙasa ta Ru’ya ta Yohanna sura ta goma sha uku a matsayin Protestantism mai ridda (annabin ƙarya).

Miller bai iya ganin macijin, dabbar, da annabin ƙarya a matsayin masarautu uku masu biyo juna a surori na goma sha biyu da goma sha uku na Ru’ya ta Yohanna ba, saboda haka kuma dole ne tsarin tunaninsa na annabci ya tilasta masa ɗauka cewa surori biyun ba su zama zane mai bi a jere na waɗannan iko uku da suke kai duniya ga Armageddon ba. Hasken da aka ba Miller shi ne cikakken haske domin zamaninsa, kuma an gwada zamaninsa ta wurin wannan hasken.

An ba Future for America hasken ikoki uku masu hallakarwa (macijin, dabbar, da annabin ƙarya) a “lokacin ƙarshe,” a shekara ta 1989. Wurin nassi na Daniyel wanda aka buɗe hatiminsa tare da rushewar Tarayyar Soviet cikin cikar Daniyel sura ta goma sha ɗaya, aya ta arba’in, shi ne hasken mala’ika na uku, alhali kuwa an ba Miller hasken mala’ika na farko. An ga ayoyi shida na ƙarshe na Daniyel sura ta goma sha ɗaya a matsayin tushe da ginshiƙi na tsakiya na motsin Future for America, kuma aya ta arba’in ta Daniyel sura ta goma sha ɗaya tana taƙaita wannan haske, kamar yadda ayoyi goma sha uku da goma sha huɗu na Daniyel sura ta takwas suka taƙaita hasken da aka buɗe hatiminsa a cikin motsin Millerite.

Ay ar ta bayyana wani yaƙi da ya fara a “lokacin ƙarshe” a shekara ta 1798, tsakanin sarkin kudu da sarkin arewa. Sarkin kudu yana wakiltar Faransa marar yarda da Allah, wadda ta kawo wa papacy mummunan rauni a wannan shekarar kanta. A nan ana wakiltar papacy a matsayin sarkin arewa. A annabtance, Faransa a shekara ta 1798 ta kasance ɗaya bisa goma na masarautu goma na Daniyel sura ta bakwai. Waɗannan masarautu goma suna wakiltar Roma ta arna, kuma Roma ta arna tana wakiltar macijin. Papacy (sarkin arewa) yana wakiltar dabbar. Ayar ta bayyana cewa sarkin arewa (papacy), wanda aka yi masa mummunan rauninsa a farkon ayar, daga baya zai rama wa sarkin kudu (sarkin rashin yarda da Allah). Sa’ad da papacy ya rama kuwa, sarkin rashin yarda da Allah ya riga ya ƙaura daga ƙasar Faransa zuwa ƙungiyar haɗin gwiwar Tarayyar Soviet. Faransa ƙasa ɗaya ce, amma sa’ad da papacy ya rama wa sarkin kudu a cikin ayar, an bayyana sarkin kudu a matsayin “ƙasashe,” kamar yadda tsohuwar Tarayyar Soviet ta kasance.

Sa’ad da sarkin arewa (papacy) ya mayar da martani, ya zo tare da “kekunan yaƙi,” da “mahaya dawakai,” da kuma “jiragen ruwa masu yawa.” Kekunan yaƙi da mahaya dawakai alamu ne na ƙarfi na soja, kuma jiragen ruwa alamu ne na ƙarfi na tattalin arziki. Ikon da ya ƙulla ƙazamtacciyar haɗaka da papacy domin kifar da Tarayyar Soviet shi ne Amurka, kuma ƙarfafa guda biyu na Amurka a cikin Ru’ya ta Yohanna sura ta goma sha uku an bayyana su a matsayin ikonta na tilasta wa duniya ta karɓi alamar ikon papacy ta wurin ƙarfin makamai da tattalin arziki. Za a hana mutane saya ko sayarwa in ba tare da alamar ba, sa’an nan kuma ƙari ga haka, in ba tare da alamar ba, za a kashe mutane.

Aya ta arba’in kai tsaye tana bayyana macijin (sarkin kudu), dabbar (paparoma) da annabin ƙarya (Amurka). Aya ta tushe game da “lokacin ƙarshe” a 1989 tana bayyana ikonai ukun hallakarwa da ke jagorantar duniya zuwa Armageddon, kamar yadda ayoyin tushe na motsin Millerite suka bayyana ikonai biyu na hallakarwa na arna, sannan kuma na paparoma.

Ay ar ta fara ne da yaƙi tsakanin sarkin kudu da sarkin arewa. A farkon ayar (1798), sarkin kudu ne ya yi nasara, amma a cikin ayar, sarkin arewa ya rama ya kuma yi nasara a kan sarkin kudu. Farkon ayar yana nuna yaƙin tsakanin sarkin arewa da sarkin kudu, kuma a ƙarshen saƙon da ke ƙunshe a cikin ayar an sake bayyana wannan yaƙi guda tsakanin sarakunan arewa da kudu, amma da sakamako akasin na farko. Farkon ya nuna “lokacin ƙarshe” a 1798, kuma yaƙin ƙarshen yana nuna “lokacin ƙarshe” a 1989. A cikin shaidar da aka rubuta, ayar tana ɗauke da sa hannun Alfa da Omega, farkon da kuma ƙarshen.

Ainihin tarihin ayar yana ci gaba bayan rushewar Tarayyar Soviet a 1989, har zuwa dokar Lahadi ta aya ta arba’in da ɗaya. A dokar Lahadi ne aka kawo gamewar haɗin kai uku na Babila ta zamani ta wurin jerin abubuwa masu saurin faruwa. Saboda haka aya ta arba’in tana farawa ne sa’ad da aka yi wa mummunan rauni a 1798, kuma aka manta da karuwar Tayir. Tarihin da ayar take wakilta yana ƙarewa gaba ɗaya ne a dokar Lahadi ta aya ta arba’in da ɗaya, inda aka warkar da mummunan raunin, kuma aka tuna da karuwar Tayir. Alamar farkon da ta ƙarshe ba a rubuta ta a kan rubutun da ake samu a cikin ayar kaɗai ba, amma har ma a kan cikakken tarihin da ayar take wakilta. Ayan tana bayyana tsarin annabci wanda ba ya dogara kawai a kan arna (macijin) da papanci (dabbar), amma tana bayyana tsarin iko uku masu hallakarwa waɗanda suke kai duniya zuwa Armageddon.

Tsarin annabcin Miller ya shelanta zuwan shari’ar binciken Allah, kuma tsarin annabcin Future for America ya shelanta zuwan shari’ar zartarwar Allah. A “lokacin ƙarshe” a 1989, wani tsari na gwaji da tsarkakewa mai matakai uku ya fara sa’ad da aka buɗe ayoyi shida na ƙarshe na Daniel sura ta goma sha ɗaya a lokacin rugujewar Tarayyar Soviet. Bambancin da yake a cikin cewa Miller ya ga arna da kuma papanci kaɗai, bai kuma ga Furotestantancin ridda ba, dole ne a fahimce shi domin a fahimci daidai wahayin Kogin Ulai wanda aka buɗe a 1798.

Za mu ci gaba da wannan nazari a talifi na gaba.