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# Roma Ta Kafa Wahayin — Lamba Ta Goma Sha Hudu

Tunani na Almasihu da Samuwar Siffar Dabbar: Daidaiton Annabci a Kwanaki na Ƙarshe

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Jeff Pippenger

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September 2, 2024

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Jerun annabci da ke bayyana lokacin da Amurka ta kafa siffa ga dabbar, kuma ta dabbar, tana faruwa ne a sa’ad da ƙahon Furotestantanci yake kafa siffar Almasihu. An fayyace wannan kafuwa musamman a cikin sura ta goma ta littafin Daniyel, lokacin da Daniyel ya ga wahayin “marah,” wato madubin kallo mai haddasawa. Daniyel yana wakiltar waɗanda suke duban Almasihu, kuma ta yin haka suna nuna halin Almasihu. Dubu ɗari da arba’in da huɗu, waɗanda Daniyel yake wakilta a sura ta goma, suna kafa siffar Almasihu a cikin zukatansu ne kawai sa’ad da suke duban halinsa. Ta wurin dubawa ne suke canzawa.

Siffar dabbar tana nuna dabbar, kuma samuwar siffar dabbar ita ce babban gwaji ga mutanen Allah, wanda ta wurinsa za a yanke hukuncin madawwamiyarsu. Sa’ad da majami’un Furotesta suka karɓi iko a kan gwamnatin Tarayyar Amurka, za su kasance sun ƙirƙiri siffar tsarin coci da ƙasa wadda take bayyana ginin ikon sarrafawa da ikon Paparoma ya yi amfani da shi kafin a cire masa goyon bayan siyasa. A daidai wannan lokaci kuma za a samar da siffar Almasihu a cikin mutanensa na kwanaki na ƙarshe. Duk da haka, akwai waɗanda suke tare da Daniyel amma ba su ga wahayin ba, gama sun gudu daga wahayin. Sun kasa gwajin samuwar siffar dabbar, ta wurin ƙin yarda a samar da siffar Almasihu a cikinsu a lokacin gwajin.

Ana cika ƙa’idar ruhaniya ta yin madubi ne ta wurin dubawa cikin madubi wanda yake wakiltar Almasihu, kuma domin wahayin “marah” wahayi ne mai haddasawa, siffar Almasihu da take cikin madubin tana haifar da siffar Almasihu a cikin bil’adama. Madubi na zahiri yana mayar da siffar mutumin da ya duba cikin madubin, amma a aikace-aikacen ruhaniya na wannan ƙa’ida akwai sauye-sauye masu alaƙa da madubin. Waɗanda su ne kawai “mai jin kalma, ba mai aikatawa ba,” “yana duban kansa, ya tafi hanyarsa, nan da nan kuwa ya manta irin mutumin da yake.” Suna duban madubin ne kuma sai su ga bil’adama kaɗai.

Sauran rukunin waɗanda “ba masu sauraro ne masu mantuwa ba, sai dai masu aikata aikin” suna ganin dokar Allah, suna ganin Almasihu a cikin madubi. Aikin kuwa shi ne a fahimci cewa ƙa’idar tunani cikin madubi tana da hakikanin “na halitta” da kuma hakikanin ruhaniya. Daniyel ya misalta waɗanda suka yi “aikin,” domin a surori na tara da na goma ya misalta aikin da ke haifar da ƙa’idar ruhaniya ta tunani cikin madubi.

> A waɗannan kwanaki ni, Daniyel, ina cikin makoki na cikakkun makonni uku. Ban ci wani abinci mai daɗi ba, nama ko ruwan inabi kuwa bai shiga bakina ba, haka kuma ban shafa wa kaina mai kwata-kwata ba, har sai da cikakkun makonni uku suka cika. Daniyel 10:1, 2.

Jibra’ilu ya ba Daniyel fassara ta ɓangare guda ta wahayin sura ta takwas, amma Daniyel bai fahimce shi duka ba.

> Ni kuwa, Daniyel, na suma, na kuma yi rashin lafiya na waɗansu kwanaki; daga baya kuma na tashi, na yi aikin sarki; kuma na yi mamaki ƙwarai game da wahayin, amma ba wanda ya fahimce shi. Daniyel 8:27.

’Yar’uwa White ta sanar da mu cewa Daniyel yana neman ya fahimci fassarar saƙon Daniyel sura ta takwas, wanda Jibra’ilu ya kawo wa Daniyel a sura ta tara.

> “Da sabon naci da zurfin himma, Miller ya ci gaba da binciken annabce-annabcen, yana ba da cikakkun dare da kwanaki ga nazarin abin da yanzu ya bayyana a gare shi a matsayin abu mai matuƙar girman muhimmanci da kuma wanda ya mamaye dukan sha’awa. A cikin sura ta takwas ta Daniyel bai iya samun wata alama da za ta nuna mafarin kwanaki 2300 ba; mala’ikan Jibrilu, ko da yake an umarce shi ya sa Daniyel ya fahimci wahayin, ya ba shi bayani ne kawai na wani ɓangare. Sa’ad da aka bayyana wa hangen annabin tsanantaccen tsanantawa mai ban tsoro da za ta auko wa ikilisiya, ƙarfin jikinsa ya ƙare. Bai ƙara iya jurewa ba, sai mala’ikan ya bar shi na ɗan lokaci. Daniyel “ya suma, ya yi rashin lafiya kwanaki waɗansu.” “Na yi mamaki da wahayin,” in ji shi, “amma ba wanda ya fahimce shi.”

> “Duk da haka Allah ya umurci manzonsa cewa: ‘Ka sa wannan mutum ya fahimci wahayin nan.’ Dole ne a cika wannan aiki. Bisa ga biyayya ga wannan umarni, mala’ikan, bayan wani lokaci, ya komo wurin Daniyel, yana cewa: ‘Yanzu na fito domin in ba ka fasaha da fahimta;’ ‘saboda haka ka fahimci al’amarin, ka kuma yi la’akari da wahayin.’ Daniyel 8:27, 16; 9:22, 23, 25–27. Akwai muhimmiyar magana guda ɗaya a cikin wahayin sura ta 8 wadda aka bari ba tare da bayani ba, wato, wadda ta shafi lokaci—lokacin kwanaki 2300; saboda haka mala’ikan, sa’ad da ya ci gaba da bayaninsa, ya fi mai da hankali ne a kan batun lokaci.” The Great Controversy, 325.

A cikin sura ta goma an sanar da mu cewa Daniyel yana da fahimtar “wahayi” da “abu,” amma Daniyel ya nemi ƙarin haske, saboda haka ya sa zuciyarsa ga neman wannan fahimta, ya kuma yi azumi na kwanaki ashirin da ɗaya. A yin haka yana wakiltar waɗanda suke cikin kwanakin ƙarshe waɗanda suke fahimtar ƙa’idar ruhaniya ta nunawa, wadda aka misalta ta wurin ƙa’idar halitta ta nunawa. Ana bayyane wannan fahimta ta wurin ayyukansu, kuma ayyukansu Daniyel ne yake wakilta a matsayin neman sahihiyar fahimtar kalmar annabci ta Allah. Bambanci a sarari na waɗanda suka guje wa wahayin kuwa shi ne, ba sa neman sahihiyar fahimtar kalmar annabci ta Allah.

Gaskiyar maganar annabcin Allah da aka wakilta Daniel yana jin yunƙurin fahimta ita ce hasken kwanaki na ƙarshe, gama Daniel yana wakiltar mutum ɗari da arba’in da huɗu dubu. Saboda haka Daniel yana wakiltar wani rukuni da suke neman su fahimci hasken maganar annabcin Allah wadda aka wakilta a matsayin gwaji na ƙarshe kafin ƙarewar lokacin jinƙai. A wannan fannin kuwa, Wahayin Yesu Almasihu ne ake buɗewa hatiminsa jim kaɗan kafin ƙarewar lokacin jinƙai, amma shi ne kuma gwajin da aka wakilta a matsayin ƙirƙirar siffar dabbar.

Samuwar surar dabbar kai tsaye tana bayyana tsarin yadda ake ƙirƙira surar dabbar. Ba za a iya tantance wannan haƙiƙa daidai ba sai an fara gano babban abin da gwajin ya shafa, wato dabbar. Dabbar ce take kafa kuma take bayyana yadda ake samar da surar.

> “Amma menene ‘siffar dabbar’? kuma ta yaya za a ƙirƙire ta? Dabbar mai ƙahoni biyu ce take yin siffar, kuma ita siffa ce ta dabbar. Ana kuma kiranta siffar dabbar. Saboda haka, domin mu san yadda siffar take da kuma yadda za a ƙirƙire ta, dole ne mu yi nazarin halayen dabbar kanta—paparoma.”

> “Sa’ad da cocin farko ta gurɓace ta wurin barin sauƙin bishara da kuma karɓar al’adu da ibadu na arna, sai ta rasa Ruhu da ikon Allah; kuma domin ta mallaki lamiran mutane, sai ta nemi goyon bayan ikon mulkin duniya. Sakamakon haka shi ne papacy, wato coci da ta mallaki ikon ƙasa kuma ta yi amfani da shi domin cika nata manufofi, musamman wajen hukunta ‘karkatacciyar koyarwa.’ Domin Amurka ta kafa surar dabbar, dole ne ikon addini ya mallaki gwamnatin farar hula ta yadda ikkin jihar ma cocin za ta yi amfani da shi domin cim ma nata manufofi.” The Great Controversy, 443.

Domin mu koyi “abin da siffar take kama da shi da kuma yadda za a ƙera ta, dole ne mu binciki halayen dabbar kanta—paparoma.” Ita ce dabbar da ta kafa wahayi wanda shi ne gwajin kwanakin ƙarshe da za a kawo jim kaɗan kafin lokacin jinƙai ya rufe. Daniyel ya fahimci wahayin da kuma al’amarin.

> A shekara ta uku ta mulkin Sairus sarkin Farisa aka bayyana wa Daniyel wani abu, wanda sunansa ake kira Belteshazzar; abin kuwa gaskiya ne, amma lokacin da aka ƙaddara yana da tsawo; sai ya fahimci abin, ya kuma gane wahayin. Daniyel 10:1.

Wahayin shi ne wahayin “mareh” na shekaru dubu biyu da ɗari uku. “Abin” kuwa kalmar Ibrananci ce “dabar,” wadda take nufin “kalma.” Ita wannan kalma ɗaya (“dabar”) da aka fassara da “abin” a aya ta ɗaya, ita ce kuma aka fassara da “al’amari” a sura ta tara aya ta ashirin da uku.

> I, tun ina magana cikin addu’a, sai mutumin nan Jibra’ilu, wanda na gani a cikin wahayi tun farko, ana sa shi ya tashi da sauri, ya taɓa ni wajen lokacin hadayar yamma. Sai ya sanar da ni, ya yi magana da ni, ya ce, Ya Daniyel, yanzu na fito domin in ba ka hikima da ganewa. Tun farkon roƙe-roƙenka umarni ya fito, ni kuma na zo domin in nuna maka; gama kai abin ƙauna ne ƙwarai: saboda haka ka fahimci al’amarin, ka kuma lura da wahayin. Daniyel 9:21–23.

Jibrilu ya zo wurin Daniyel a matsayin amsa ga addu’ar Daniyel, wadda take da alaƙa da hasken fahimta da Daniyel ya karɓa sa’ad da ya gane cewa yana cikin bautar da aka wakilta ta wurin warwatsewar da ke cikin Littafin Firistoci ashirin da shida.

> A cikin shekara ta fari ta mulkinsa, ni Daniyel na gane ta wurin littattafai adadin shekarun da maganar Ubangiji ta zo game da su ga annabi Irmiya, cewa zai cika shekara saba’in a cikin kufaituwar Urushalima. Daniyel 9:2.

Kamakun da Irmiya ya bayyana ya kai Daniyel ga kamakun “sau bakwai” da Musa ya rubuta, wanda ya kasance duka “rantsuwa” ne da kuma “la’ana.”

> Hakika, dukan Isra’ila sun ƙetare dokarka, har ma da kaucewa, domin kada su yi biyayya ga muryarka; saboda haka la’ana ta zubo a kanmu, da kuma rantsuwar da aka rubuta a cikin dokar Musa, bawan Allah, domin mun yi masa zunubi. Kuma ya tabbatar da maganganunsa waɗanda ya faɗa a kanmu, da kuma a kan alƙalanmu waɗanda suka yi mana shari’a, ta wurin kawo mana babban mugun abu; gama a ƙarƙashin dukan sammai ba a taɓa yin abin da aka yi wa Urushalima ba. Kamar yadda yake a rubuce cikin dokar Musa, dukan wannan mugun abu ya same mu; duk da haka ba mu roƙi Ubangiji Allahnmu ba, domin mu juya daga mugayen ayyukanmu, mu kuma fahimci gaskiyarka. Daniyel 9:11–13.

Bisa ga shaidun nan biyu na Irmiya da Musa, Daniyel ya fahimci cewa kufai da aka kawo wa Urushalima shi ne “la’anar” “Musa” wadda aka “zubo a kan” Isra’ila ta dā. Sister White tana nuni ga shaidar Irmiya a matsayin “shaidu ga ikilisiya,” kuma a wannan fuskar tana bayyana Irmiya a matsayin Ruhun Annabci na kwanaki na ƙarshe, domin “shaidu ga ikilisiya” a kwanaki na ƙarshe shi ne wannan abu ɗin ƙwarai. Irmiya yana wakiltar Ruhun Annabci, Musa kuma yana wakiltar Littafi Mai Tsarki.

Daniyel yana wakiltar waɗanda suke na kwanaki na ƙarshe, waɗanda suka fahimta daga waɗannan shaidu biyu cewa an warwatsa su, kuma waɗanda suka fahimta daga Littafi Mai Tsarki da Ruhun Annabci cewa an tashe su, kamar yadda aka tashe Daniyel zuwa ga sanin gaskiyar cewa shi (su) sun kasance cikin bautar talala, kuma cewa an wakilci wannan bautar talala a cikin maganar annabci ta Allah.

Kwarewar mutanen Allah na kwanaki na ƙarshe ita ce kwarewar budurwai goma.

> “Misalin nan na budurwai goma na Matiyu 25 shi ma yana kwatanta kwarewar jama’ar Adventist.” The Great Controversy, 393.

Lokacin jinkirin da ke cikin misalin budurwai goma yana wakiltar irin wannan farkawar Daniyel da ke cikin sura ta tara. Bisa ga shaidu biyu tsarkakku, Daniyel ya gane cewa dukan rayuwarsa cikawar wata takamaiman annabci ce a cikin Maganar Allah. Wannan annabcin ya ja hankalin Daniyel zuwa ga maganin da ake bukata, idan Daniyel zai kasance a shirye domin abin da zai faru da shi a sura ta gaba kai tsaye. Haka kuma, sa’ad da ’yan Miller suka cika misalin budurwai goma, su ma dole ne a farkar da su ga gaskiyar cewa baƙin ciki na farko da jinkiri sun sa suka yi barci. Dukan annabawa suna wakiltar kwanaki na ƙarshe.

Farkawar Daniyel da kuma ta Mileriyawa shaidu biyu ne na farkawar dubu ɗari da arba'in da huɗu a cikin kwanaki na ƙarshe.

> “Yesu da dukan rundunar sama suka dubi waɗanda, cikin zato mai daɗi, suka daɗe suna ɗokin ganin Shi wanda rayukansu suke ƙauna, da tausayi da ƙauna. Mala’iku suna shawagi a kansu, domin su ƙarfafa su a cikin sa’ar gwajinsu. Waɗanda suka ƙi karɓar saƙon sama an bar su cikin duhu, kuma fushin Allah ya ƙuna a kansu, domin ba su yarda su karɓi hasken da Ya aiko musu daga sama ba. Waɗancan amintattu, da suka yi baƙin ciki saboda rashin cikar tsammaninsu, waɗanda ba su iya fahimtar dalilin da ya sa Ubangijinsu bai zo ba, ba a bar su cikin duhu ba. An sāke bishe su zuwa ga Littattafansu masu tsarki domin su bincika lokutan annabci. An ɗauke hannun Ubangiji daga kan lambobin, aka kuma bayyana kuskuren. Suka ga cewa lokutan annabci sun kai har zuwa 1844, kuma hujjojin nan guda da suka gabatar domin nuna cewa lokutan annabci sun ƙare a 1843, su ne suka tabbatar da cewa za su ƙare a 1844. Hasken daga Maganar Allah ya haskaka matsayinsu, sai suka gano wani lokacin jinkiri—‘Ko da [wahayin] ya jinkirta, ka jira shi.’ Cikin ƙaunarsu ga zuwan Kristi nan da nan, sun yi biris da jinkirin wahayin, wanda aka ƙaddara domin ya bayyana ainihin masu jira. Sāke kuma suka sami wani tabbataccen lokaci. Duk da haka na ga cewa da yawa daga cikinsu ba su iya tashi sama da tsananin baƙin cikinsu ba, domin su mallaki wannan mataki na himma da ƙwazo wanda ya alamta bangaskiyarsu a 1843.” Early Writings, 236.

A cikar misalin nan, Mileriyawa “sun yi sakaci da jinkirin wahayin,” amma “suka sāke” “juya zuwa Littattafansu domin su bincika lokutan annabci. An ɗauke hannun Ubangiji daga kan lissafin, kuma aka bayyana kuskuren.” An shiryar da Daniyel zuwa ga Littafi Mai Tsarki, kuma aka ɗauke “hannun Ubangiji” daga kan “lokutan annabci”; sa’an nan kuma, lokacin da Daniyel, a matsayin mai aikatawa, ba mai ji kaɗai ba, ta wurin bangaskiya mai aiki ya tabbatar cewa ya fahimci saƙon Irmiya da Musa ta wurin cika umarnin da aka bayar a Littafin Firistoci ashirin da shida, tare kuma da magani da mafita ga yanayin warwatsuwar mutanen Allah, sa’an nan ne aka ba Daniyel “bayanin.”

Sa’ad da dubu ɗari da arba’in da huɗu suka cika jinkirin lokacin da ke cikin misalin a cikar sa ta ƙarshe kuma mafi kamala a kwanaki na ƙarshe, za su yi haka ne a wani zamani inda “samar da siffar dabbar” zai zama babban gwajinsu.

Za mu ci gaba da waɗannan tunane-tunane a cikin talifi na gaba.

> “‘Sa’ad da amfanin ƙasa ya nuna kansa, nan da nan sai ya sa lauje, domin girbi ya yi.’ Almasihu yana jira da marmarin zuciya domin bayyanar Kansa a cikin ikilisiyarsa. Sa’ad da halin Almasihu zai zama an sake fitowa daidai a cikin mutanensa, sa’an nan zai zo ya karɓe su a matsayin nasa.” Christ’s Object Lessons 69.

> “Duhun rashin fahimtar Allah ne yake rufe duniya. Mutane suna rasa saninsu game da halinsa. An yi masa rashin fahimta, an kuma fassara shi ba daidai ba. A wannan lokaci dole ne a yi shelar saƙo daga wurin Allah, saƙon da yake haskakawa ta wurin tasirinsa, kuma mai ceton rai ne ta wurin ikonsa. Dole ne a sanar da halinsa. A cikin duhun duniya dole ne a haskaka da hasken ɗaukakarsa, hasken alherinsa, jinƙansa, da gaskiyarsa.

> “Wannan shi ne aikin da annabi Ishaya ya bayyana a cikin waɗannan kalmomi: ‘Ke Urushalima, mai kawo bishara mai daɗi, ɗaga muryarki da ƙarfi; ɗaga ta, kada ki ji tsoro; ki ce wa biranen Yahuza, Ga Allahnku! Ga shi, Ubangiji Allah zai zo da hannu mai ƙarfi, hannunsa kuma zai yi mulki dominsa; ga shi, ladarsa na tare da shi, aikinsa kuma yana gabansa.’ Ishaya 40:9, 10.”

> “Waɗanda suke jiran zuwan Ango su gaya wa mutane cewa, ‘Ga Allahnku.’ Haskokin ƙarshe na hasken jinƙai, saƙon ƙarshe na jinƙai da za a ba duniya, bayyanuwar halinsa ne na ƙauna. ’Ya’yan Allah kuma su bayyana ɗaukakarsa. A cikin rayuwarsu da halayensu su nuna abin da alherin Allah ya yi musu.” Darussan Misalan Almasihu, 415.

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