Bayanin da aka ambata da ya zo a cikin tambaya shi wani bangare ne na hadisin kudsi da aka sani da ya zo kamar haka: “Duk wanda ya neme ni zai same ni, wandaya same ni ya san ni, wanda kuwa ya san ni ya so ni, wanda ya so ya yi bege na, wanda ya yi bige na zan yi begen sa, wanda na yi begen sa zan kasahe shi, wanda na kashe shi to diyyarsa tana kaina, wanda diyyarsa take kaina to ni ne diyyarsa”.

Hadisin wanda ya yi bege na, malamin hadisi mai girma alfaidhul kashani (m 1091 h.k) shi ne ya ruwaito shi a littafin “kalimatun maknuna”, haka nan Ayatullahi sayyid nurullahi aljaza’iri (m 1384 h.k) sun ruwaito shi a karkashin hadisi kudsi a littafin alkhasa’isuz zainabiyya, hadisin yazo cikin littattafai masu kyau.

Sai dai fahimtar hadisin da bayanin hakikanin ma’anarsa tana bukatar bayanin ma’anar diyya ta fuskancin lugga da doka tukun.

Amma diyya a lugar larabci da dokoki ita ce: dukiyar wajibi da ake biya saboda wani laifi da aka yi wa wata rai na rauni da ya salwantar da rai ko kasa da hakan, kuma wani lokaci ana kiran diyya da ma’anar hankali, saboda tana haifar da rashin jur’ar zubar da jinni, kuma wannan yana daga ma’anar hankali da kamewa[1].

Sai dai idan muka duba ma’anar diyya a hadisin kudsi a mahangar irfani zamu samu cewa Allah madaukaki ya sanya ma’aunin da diyya take kansa da gwargwadon yawanta shi ne ma’aunin sanin sa, wato duk sa’adda mutum sanin sa da Allah ya karu to zai kai ga darajar daukaka da buwaya da darajar da zai kai matakin halartar Allah, sai a lokacin ne Allah zai kasance diyyarsa, wannan kuwa wani ilimi ne da ba a iya samun sa sai a tafarkin “ilimin sanin rai”.

Kuma sakamakon haka, wanda ya kai zuwa ga matsayin daukaka da daraja ta yadda zai fansar da ransa saboda Allah sai ya kai matakin halarta (shahada), sakamakonsa shi ne ya koma zuwa ga Allah daga nan kuma sai Allah ya kasance shi ne diyyarsa da ladansa.

Diyya tana wajaba ne yayin da ake samun kisa, a hadisin da aka ambata akwai mai kisa, da kasasshe, da diyya, kuma duba na irfani yana zuwa ne daga irfanin nan da imam Ali (a.s) ya bayyana shi, wato shi a nan yana yi mana bayanin samuwar “rai mai nutsuwa” (nafsul mutma’inna), da kuma samun “rai mai umarni da sabo” (annafsul ammara). Don haka sakamakon wanda yake kashe ran sa mai umarni da mummuna ya shirya kansa don kai wa matakin halarta zuwa ga Allah (don mayar a kansa rai mai nutsuwa da yardar Allah), da koma wa zuwa gare shi, da wannan ne sai abin da Allah yake nufi ya bayyana na cewa diyyar wannan kashe kansa (wato kisa na badini wanda yake nufin ya narka ransa  cikin neman yardar Allah, da kashe ta daga bin shedan), to sai ya kashe kansa ya shirya kansa don halartar farfajiyar yardar Allah, da wannan ne zamu ga ma’anar Allah ya kasance shi ne diyyar wannan kisan ya samu ne sakamakon begen Allah, da bayyanar adon Allah (jamalullah) ga masu bege, sai ransu ta kawu, zatinsu ta narke cikin mahalicci madaukaki.

Allah madaukaki ne kawai diyyar halartar halalarsa ga masu bege,  domin ba komai ne addini ba sai bege. Kuma an ruwaito daga imam Sadik da imam Bakir (a.s) cewa sun ce: Shin wani abu ne addini in ba so ba[2]. Kamar yadda babu mai isa matakin halarta halalar Allah sai mai bege kawai.

Hakika fahimtar ma’anar so da bege mai zurfi yana cikin fahimtar badinin ma’anar halartar halalar Allah ne, kuma wannan lamarin a fili yake ga masu ilimi da sani, da cewa zahirin halalar Allah madaukaki a bisa hakika wani abu ne da yake nuna matsayin badinin imamai da waliyyai da masoya zatin kadaitakar alah, ba ana nufin kawai yaki a fagen fama ba. Imamai sun fassara mana ma’anar wannan begen wanda yake kawai zuwa ga halartar halalar Allah madaukaki. Hakika an ruwaito daga manzon Allah (s.a.w) cewa: wanda ya yi bege sai ya boye ya kame har ya mutu, to shi shahidi ne[3]. a wani hadisin yana cewa: wanda ya mutu a kan son alayen Muhammad to ya mutu shahidi[4].

Mulla Sadra (Sadrul Muta’allihin) a cikin Hikmatul Muta’aliya ya tafi a kan cewa akwai hadewa tsakanin bege da samuwa yayin da ya ce: Hakika cikar siffofin kamala da suke da daidaito da samuwa saboda kasancewar samuwa abu ne sidif (maras yankoki) suna tare ko da yaush; don haka babu wata martaba ta samuwa da take ba tare da bege tare da ita ba[5].  Duk sa’adda mutum ya dada bege ga Allah da soyayya gare shi, sai ya koma samamme da yake kunshe da hakikanin samuwa. Domin hakikanin samuwa tana ga Allah madaukaki, kuma duk waninsa rashi ne, inuwa ce kawai ba komai ba. Da wannan ne zamu ga cewa ba za a samu adalci ba sai idan Allah ne ya kasance diyyar mutum mai begensa, domin ba zai iya fita daga rashi da kasancewa inuwa ba, sai da wannan.