Sannan muka ce wannan kwayar dabi’ar Halitta da ake kira ‘Gene’, ita ce ke dauke da dukkan tsarin da Allah Ya zuba na halittar dan Adam; daga zaman mahaifa zuwa rayuwar duniya. Idan aka haifi jariri, yakan zo da kirar jikinsa na musamman. Idan ya fara girma yanayin jikinsa na canzawa daga tsarin halittar jarirantaka zuwa tsarin yarinta, da samartaka, har zuwa tsufa. A yayin da mutum ke rayuwa ne zai rika girma – ta hanyar tsawo ko gajarta da fadin jiki da dai sauransu – zai kuma rika canzawa ta hanyar dabi’ar mu’amala, zai kuma rika fito da wasu halaye na musamman sanadiyyar zamantakewa. Sannan idan aka gwada jini ko ruwa ko wasu daga cikin sinadaran da ke cikin jikinsa, za a ga abubuwa masu yawa sun bayyana. Wadancan bayanai da ke kunshe cikin kwayar dabi’ar Halitta (Gene) masu dauke da bayanan da zahirinsu ya fito fili bayan haifar wannan jariri, su ake kira ‘Genotype’. Wato Nau’in dabi’ar Halitta da ta kebance wani mutum na musamman. Idan kana son sanin irin naka, ka je asibiti za a yi maka gwaji kan haka (Genotype Test). Su kuma dabi’un da suka bayyana bayan an haifi wannan jariri, su ake kira ‘Phenotype’, wato Nau’in dabi’ar Halitta na Zahiri. To amma ta yaya suke iya sauyawa daga lokaci zuwa lokaci? Ta yaya ake samun canzawar dabi’a da kuma canzawar yanayin mu’amala a tare da mutum guda?
Amsa wannan tambaya ce ke tabbatar da hakikanin ma’anar wannan fanni na ‘Phenotype’. Malam ilimin halitta suka ce wadannan dabi’u da siffofin halitta na zahiri da ke bayyana, babban dalilin da ke samar da su shi ne tasirin mahalli. Malaman wannan fanni suka ce bayan an haifi mutum, nan take sai a fara samun alaka tsakanin wadannan bayanan halitta da ke cikin kwayar dabi’ar halittarsa da kuma irin mahallin da yake rayuwa a cikinsa. Wannan ke tabbatar da sauyawar dabi’unsa na mu’amala, da dabi’unsa na zamantakewa, da kuma yanayin dabi’ar sinadaran da ke cikin jikinsa.
A yayin da ake wannan zamantakewa tsakanin kwayar dabi’ar halitta da ke can cikin kwayar halittar mutum, da kuma muhallin da yake rayuwa a ciki, tasirin wannan mu’amala ne ke aikin wadannan sauye-sauye da muke gani a zahirin rayuwarmu. Ko dai na launin jiki, ko na girma ko gajarta, ko na nau’in sinadaran jiki, ko na nau’in dabi’ar zamantakewa, ko na nau’in halayya. Tasirin mahalli ne ke da alhakin wannan sauyi. Wannan tasiri ne ke daukar tsakanin kashi 20 zuwa 60 na dabi’ar halittar dan Adam, a yayin da bangaren dabi’un halitta da ya gado daga kwayar dabi’ar halittar iyayensu kuma ke da alhakin samuwar tsakanin kashi 40 zuwa 80 na wannan sauyi. Nan take kwararru a fannin bincike suka ce a talakance, kowane bangare (tsakanin bangaren dabi’un asali da aka gado ta kwayar dabi’ar halitta, da kuma bangaren tasirin mahalli) yana daukar kashi 50 ne cikin dari na samar da wannan sauyi na halitta baki daya.
Babbar ka’idar kwatancen ilimi (Formular) da Malamai suka samar don samar da kyakkyawar fahimta kan wannan fanni na ishara ne ga wannan alaka. Don haka suke cewa: Nau’in dabi’ar Halitta ta Zahiri (P) = Nau’in dabi’ar Halitta (G) + Mahalli (E). A wani kaulin kuma suka ce: Nau’in dabi’ar Halitta ta Zahiri (P) = Nau’in dabi’ar Halitta (G) + Mahalli (E) + Cakuduwarsu (GE). Kwatancen farko ta nuna alakar da ke tsakanin wadannan abubuwa ne guda biyu; da Nau’in dabi’ar Halitta (Genotype) da kuma Mahalli (Enbironment). A kwatance na biyu kuma, an bayyana hakikanin mai sabbaba wannan sauyi ne a fili, wato cakuduwar wadannan abubuwa guda biyu.
Duk da cewa wannan ka’ida ta kwatancen ilimi a sawwake take kamar yadda kwatance ya nuna, amma kokarin tabbatar da hakan abu ne mai matukar wahala, kamar yadda masana suka nuna. Dalilinsu kuwa shi ne: duk wani abin da ya shafi Nau’in dabi’ar Halitta (Genotype) da ke boye a kwayar halittarsa – irin su Sinadaran kuzari (Protein) da ke cikin kwayar halitta (Cell), da Nau’in jini (Blood Group) – sun shafi Nau’in dabi’ar Halitta ta Zahiri (Phenotype) kai tsaye. Don haka, bambance tsakaninsu a aikace abu ne mai matukar wahala.
Babbar Muhawara
Dubi ga babbar alakar da ke haddasa samuwar Nau’in dabi’ar Halitta ta Zahiri (Phenotype) ne ya kawo mu ga babbar muhawara, wacce aka dade ana gwagwagwa kanta tsakanin masana Fannin Zamantakewa (Sociologists) da masana fannin ilimin halitta da dabi’a (Psychologists). Dalilin kawo wannan muhawara kuwa shi ne, don a baya, ko in ce a farkon zamani, masana kimiyyar zamani ba su amince cewa mahalli na da wata alaka kan sauyin dabi’u da siffofin halitta ba ga dan Adam ko wata halitta daban. Suka ce abin da ke dauke cikin kwayar dabi’ar Halitta (Gene) din nan, su ne kadai ke bayyana kansu ba tare da la’akari da wasu sabubba na mahalli ba. Wannan ra’ayi an dauki tsawon lokaci ana kansa, ana kuma kare shi.
Masu kare wannan ra’ayi suka ce duk wani wanda ka gani da hazaka ta ilimi ko kwazo na aiki ko basira da hikima kan mahangar rayuwa, to da ma can haka ya gado daga iyaye ko kakanninsa. Tasirin zamantakewa ko tarbiyyar iyaye ba su da wani sababi wajen canza wannan hazaka ko hikima ko kwazo da wannan yaro ya gado daga iyaye ko kakanni.
Wannan bayani ko jawabi nasu ne ya sake haifar da wata muhawara mai karfi, wacce ta shahara a fagen ilimi, mai kokarin fahimtar tasirin mahalli wajen gyaruwa ko bacin tarbiyya; wajen karuwa ko raguwar hazaka; wajen karuwa ko raguwar basira; wajen karuwa ko raguwar hikima ga yaro sanadiyyar zamansa a wani mahalli na musamman, inda ake da abubuwan da ke iya sabbaba karuwa ko raguwar wadannan dabi’u. Bayyanar wannan muhawara ya dada fito da abubuwa fili karara a gare su, musamman ganin cewa a ka’idar binciken kimiyya, addini ba ya tasiri ko kadan. Ma’ana ba a la’akari da abin da dan Adam ke imani da shi kawai ba tare da wani bincike na zahiri don kokarin tabbatar da samuwar abin ko rashin samuwarsa ba. In ba haka ba, ai duk wani musulmi ya san cewa bayan tsarin kaddara da Allah Ya rubuta wa halitta baki daya, akwai sabubba da ke haddasa faruwar kaddarar, ko zartar da su.
Wannan muhawara dai, kada mu sha’afa, ita ce Muhawarar dabi’a da Mahalli (Nature-Nurture Debate). Tambayoyin da wannan muhawara ke yi su ne: shin, barawo, da ma can haka Allah Ya kaddare shi a matsayin barawo cikin kwayoyin halitta da dabi’unsa, ko kuma bayan zuwansa duniya ne ya ci karo da matsalolin rayuwa ko abokan banza suka jefa shi cikin wannan mummunar sana’a? Shin, mashayin giya, da ma can a cikin kwayoyin dabi’u da siffofin halittarsa, haka Allah Ya tsara shi ya zama mashayin giya, ko dai zuwansa duniya ne aka yi rashin sa’a ya harbu sanadiyyar zama da abokan banza mashaya? Shin, dan kwaya da ma can haka Allah Ya tsara a kwayoyin dabi’u da siffofin halittarsa akwai nau’ukan dabi’un shan kwaya, ko dai zuwansa duniya ne aka yi rashin sa’a da mahalli har ya zama dan kwaya? Tambayoyi makamantan wadannan suna nan da yawa.
Za mu ci gaba
