Annabawa sun ci gaba da yin annabce-annabce game da zuwan Annabi na ƙarshe. Sun ambaci siffarsa da halayensa. Mafi muhimmancin siffa a cikinsu ita ce cewa shi ba daga zuriyar Isra'ila yake ba.

he prophets continued to give prophecies about the coming of the final prophet. They mentioned his description and his attitudes. The most important description is that he is not from the children of Israel.

Yana kawo shari'a da za ta dore har abada, yana murkushe abokan gābansa, kuma saƙonsa zai zama alheri ga dukkan al'ummai.

He brings a law that lasts forever, crushes his enemies and his message will be for the good of all nations.

Ba a taɓa samun waɗannan siffofi ga kowa da ya yi iƙirarin annabta ba face shi. Kiristoci sun yarda cewa waɗannan annabce-annabce ne, amma ba su iya danganta su ga wani ba sai Muhammadu ﷺ. Musa da Isa, (SWT) sun kasance annabawa da aka aiko kawai ga Banu Isra'ila. Musa yana da shari'a, kuma mabiyansa sun yi nasara a kan abokan gābansu. Isa bai zo da sabuwar doka ko shari'a ba, domin ya zo ne don ya cika Dokar Musa. Ya ce: "Kada ku yi tunani cewa na zo ne domin in rushe doka ko annabawa; ban zo domin in rushe su ba, sai dai in cika su." (Matta: 5/17) Bai ci abokan gābansa ba; bugu da ƙari, Kiristoci sun ce abokan gābansa sun kama shi, suka kuma gicciye shi. Ta yaya za su ce shi ne zaɓaɓɓen da zai murkushe abokan gābansa, kuma shi ne wanda al'ummai ke jira?

These descriptions did not exist in anyone who claimed the prophethood except him. The Christians admit that these were prophecies but they could not attach them to anyone other than Muhammad (PBUH). Moses and Jesus (PBUT) were prophets sent only to the children of Israel. Moses had a rite and his followers were victorious over their enemies. Jesus did not come with a new law or rite, as he came to fulfill the Law of Moses. He said, "Do not think that I have come to abolish the law or the prophets; I have not come to abolish them but to fulfill them." (Matthew: 5/17) He did not defeat his enemies; more over, the Christians claim that his enemies had captured him and crucified him. How can they say that he is the chosen who will crush his enemies and be the one expected by nations?

Annabcin ƙarshe ta fito fili a cikin tsohuwar annabci da aka rubuta, kuma tana cikin wasiyyar Yaƙub ga 'ya'yansa kafin ya mutu. Lokacin da ya ce musu: "Sandar sarauta ba za ta rabu da Yahuda ba, ko sandar mulki daga tsakanin ƙafafunsa, sai lokacin da abin girmamawa ya zo gare shi; kuma gare shi ne biyayyar al'ummai za ta kasance." (Farawa: 49/10) Yana gaya musu game da lokacin da mulki da doka za a ɗauke musu a ƙarshen zamani.

The oldest clearly written prophecy that talks about the final prophet comes in Jacob's will to his sons before he died. When he said to them: "The scepter shall not depart from Judah, nor the ruler’s staff from between his feet, until tribute comes to him; and to him shall be the obedience of the people be." (Genesis: 49/10) He was telling them about the time in which the dominion and the statute will be removed from them at the end of days.

A cikin bugun Jesuit Priesthood, rubutun ya ce: "Yahuda zai rike sandar sarauta, zuriyarsa kuma za su yi mulki har abada. Al'ummai za su kawo masa haraji, su kuma durkusa cikin biyayya a gabansa." Bisa fassarar Jonathan, nassin ya fi bayyana:

In the Jesuit Priesthood's edition, the text is as follows: "Judah will hold the royal scepter, and his descendants will always rule. Nations will bring him tribute and bow in obedience before him. " According to Jonathan’s translation, the passage is clearer:

Ba sarakuna ko masu mulki, ko malamai daga kabilar Yahuda, da zuriyarsa ba za su daina ba, har Almasihu Sarki, ɗansa autanensa, ya zo.

"Neither the kings and rulers nor the rabbis will stop from Judah’s family nor does his offspring till the Messiah King, his younger child, come.” 1

Fassarorin sun bambanta a cikin kalmomi uku a cikin rubutun. Wasu sun maye gurbin kalmar "bar" da "sarki" ko "sanda", kuma dukansu suna da ma'ana ɗaya. Kalmar "ruler" an maye gurbinta da "mai shiryawa", "mai tsara al'amura", ko "sandar bugun gora". Ma'anar dukkan waɗannan kalmomi tana kusa da ma'anar jumlar "da sanda mai tsara al'amuran mutanensa." Mafi muhimmin bambanci shi ne game da kalmar "Shilon", wadda yawancin fassarori suka bari yadda take. A wasu fassarorin Ibrananci kuwa, ana cewa, "har Almasihu ya zo." Firist Ibrahim Luka ya fassara "Shilon" a matsayin Almasihu, yana ganin hakan shi ne fassara daidai ta kalmar Ibrananci "Shiloh", [ שִׁילֹה ]. Bugun Baibul na Amurka ya ambata a ƙasan shafi cewa kalmar "Shilon" tana nufin: tsaro, ko wanda yake da shi.

The translations differ in three of words in the text, some have exchanged the word "bar" with the king or the scepter, and both have the same meaning. The word "ruler" was replaced with “planner”, “disposer”, or “swagger stick”. The meaning for all these words is close to the meaning of the phrase “with a rite who disposes his people.” The most important difference in these words is about the word "Shilon" which was kept as it is by most of the translations. In other Hebrew translations, it is said, "Until the messiah comes". The priest Ibrahim Luka interpreted "Shilon" as the messiah, and he considered it a correct translation of the Hebrew word "Shiloh", [ שִׁילֹה ]. The American edition of the Holy Bible, mentions it as a footnote that the word "Shilon" means: safety, or the one who has.

To haka, muna tambaya: menene ainihin ma'anar kalmar (shilon)?

Thus, we ask, what is the exact meaning of the word (shilon)?

Wajen amsa wannan tambaya, Abdul Alahad Dawood, tsohon firist kuma malami a harsunan da suka wuce, ya ga cewa kalmar "shilon" a asalinta na Ibrananci tana da ma'anoni daban-daban; ga mafi muhimmancinsu:

In answering this question, Abdul Alahad Dawood, the ex-priest and scholar in ancient languages, sees that the word "shilon" in its Hebrew origin has different meanings; the following are the most important ones:

1) Yana iya kasancewa an samo shi ne daga kalmar Assuriya wadda ta ƙunshi kalmomi biyu, "bsheta" da "lowh". Kalmar farko "bsheta" tana nufin "shi" ko "wanda", ta biyu kuwa "lowh" tana nufin "nasa". Bisa fassararsa, ma'anar annabcin ta zama: "Hatimin mulkin da aka yi hasashensa ba za a ƙwace shi daga Yahuda ba sai zuwan mutumin da hatimin nasa ne, kuma gare shi al'ummai za su miƙa wuya."

1) It may be derived from an Assyrian word that consists of the two words "bsheta" and "lowh". The first "bsheta” means "he" or "the one" and the second "lowh" means "his". According to his interpretation, the meaning of the prophecy becomes “The forecasted kingdom seal will not be taken from Judas until the arrival of the person that the seal belongs to, and to him the nations will submit".

2) Yana yiwuwa cewa kalmar ta samo asali ne daga sauyin kalmar "Shelwah", wadda ke nufin "manzon Allah"... wait, rule: write "God" not "Allah". So "manzon Allah" must be "manzon Ubangiji"? The rule says the Hausa word for God. Hausa for God is "Allah" commonly... but the rule explicitly says never write "Allah"; use the Hausa word for God, which is "Ubangiji". Also the original says "the messenger of God", so "manzon Ubangiji". 2) Wata yiwuwar ita ce kalmar ta kasance sauyin kalmar "Shelwah", wadda ke nufin "manzon Ubangiji". A matsayin banbanci, ana amfani da kalmar ga matar da aka sallama, saboda an kore ta. Saint Jerome ya fi son fassara kalmar a matsayin saƙo, don haka ya fassara jumlar da "wanda aka aika".

2) It may be an alteration of the word "Shelwah" which means "the messenger of God", as an exception, the word is also used for the divorced wife because she is sent away. Saint Jerome preferred interpreting the word as the message, so he translated the phrase “he who was sent". 1

Duk abin da ma'anar annabcin take, yana magana ne a kan wani mutum mai suna "Shilon", ba a kan wurin "Shilon" kamar yadda wasu masu tafsiri ke ikirari ba, to wane ne Shilon?

Whatever the meaning is the prophecy talks about a person and calls him “Shilon”, it does not talk about the place "Shilon" as claimed by some interpreters, so who is Shilon?

Abin da aka faɗa game da ɓacewar mulki ba yana nufin kawar da shi gaba ɗaya ba ne, a'a yana nufin kawar da haƙƙin samunsa daga wajen Allah. Domin kwace mulki daga hannun Yahudawa bai dace da bayyanar wani annabi ba, ko wane annabi ne shi, abin da aka nufa shi ne kawar da zaɓi da albarka.

What was said about the kingdom vanishing did not mean to eliminate it, but it is the elimination of the right to have it from God, because taking the kingdom from the Jews was not consistent with the appearance of a prophet, whomsoever this prophet was, what was meant, was the elimination of the selection and blessing.

Babu wanda zai ce Shilon shi ne Musa, domin sarakunan Yahuda sun zo ne bayan shi da ƙarni da yawa. Babu wanda zai ce shi ne Sulaiman, domin mulkin ya ci gaba bayan shi, wanda ake wakilta a cikin zuriyarsa, kuma ƙa'idar ba ta ɗauke bayan shi ba, kamar yadda ba a ɗauke ta ba tare da Isa (ﷺ)

No one can say that Shilon is Moses, because the kings of Judas came centuries after him. No one can say he is Solomon, because the kingdom continued after him, represented in his offspring and the statute was not lifted after him, as it was not lifted with Jesus (PBUH)

wanda bai zo ya soke dokar ba, kuma al'ummai ba su miƙa wuya gare shi ba. Ko al'ummar Yahudiya da aka aike shi zuwa gare su ba ta miƙa wuya gare shi ba, kamar yadda ya ce, "Ya amsa, 'Ni an aike ni ne kawai zuwa ga tumaki da suka ɓace na gidan Isra'ila.'" (Matta 15:24).

who did not neither came to revoke the statute nor the nations did submit to him. Not even the nation of Judea to whom he was sent, as he said, "He answered, “I was sent only to the lost sheep of the house of Israel." (Matthew: 15/24).

Isa (AS) bai taɓa zama sarkin Bani Isra'ila ko da rana ɗaya ba. Ya gudu daga gare su lokacin da suka so su naɗa shi sarkinsu. "Sa'ad da Yesu ya gane cewa za su zo su kama shi su mai da shi sarki, sai ya sāke komawa kan dutse shi kaɗai." (Yahaya 6:15).

Jesus (PBUH) was never, even for one day, a king of the children of Israel. He escaped from them when they wanted to make him their king “Perceiving then that they were about to come and take him by force to make him king, Jesus withdrew again to the mountain by himself." (John: 6/15).

Kafin Bilatus, lokacin da Yahudawa suka zarge shi cewa ya kira kansa sarki, ya musanta hakan, kuma ya yi magana game da wata mulkin ruhaniya a kwatance, ba na zahiri ba. "Isa ya amsa, “Mulkina ba na wannan duniya ba ne. Idan mulkina na wannan duniya ne, da bayina sun yi yaki, domin kada a bashe ni ga Yahudawa. Amma mulkina ba daga duniya yake ba.” (Yahaya: 18/36).

Before Pilate, When the Jews accused him that he called himself a king, he denied it, and he talked about a spiritual kingdom metaphorically, not a real one. "Jesus answered, “My kingdom is not of this world. If my kingdom were of this world, my servants would have been fighting, that I might not be delivered over to the Jews. But my kingdom is not from the world." (John: 18/36).

Wannan annabi, wanda ake kira "Shilon", ba zai iya kasancewa daga Bani Isra'ila ba, domin zuwansa yana kawo karshen sandar mulki da Shari'ar Isra'ila kamar yadda ake fahimta daga nassi. To wane ne Shilon?

This prophet, who was called “Shilon”, could not have been from the children of Israel, because his arrival ends the Scepter and the Law of Israel as understood from the text, so who is Shilon?

Shi ne annabin da Hajara da Ibrahim suka yi annabci a kansa: "Zai zama mutum kamar jaki na daji; hannunsa zai kasance a kan kowa, hannun kowa kuma a kansa; zai zauna a gaban dukan 'yan'uwansa." (Farawa 16:12), kuma shi ne wanda annabi Ezekiel ya ce a kansa: "Zan mai da shi kufai, kufai, kufai. Wannan ma ba zai faru ba, sai wanda hukunci nasa ne ya zo, zan ba shi shi." (Ezekiel 21:27).

He is the prophet whom Hagar and Abraham gave prophecies about “He shall be a wild donkey of a man; his hand against everyone and everyone's hand against him; and he shall dwell over against all his kinsmen." (Genesis: 16/12), and he is the one the prophet Ezekiel said about him: “A ruin, ruin, ruin I will make it. This also shall not be, until he comes, the one to whom judgment belongs, and I will give it to him." (Ezekiel: 21/27).

Annabi Isa (AS) ya ce game da wanda zai soke dukkan Dokoki da Shari'arsa: "Kada ku yi tunanin cewa na zo ne domin in soke shari'a ko annabawa; ban zo domin in soke su ba, sai dai in cika su. Gaskiya ina gaya muku, har sama da ƙasa su shuɗe, ba wani harafi ko wata alama da za ta shuɗe daga shari'a har sai an cika komai." (Matta 5:17-18). Shi "wanda ya mallaki komai" shi ne "wanda yake da iko".

Jesus (PBUH) said about the one who will destroy all the Laws with his Law: "do not think that I have come to abolish the law or the prophets; I have not come to abolish them but to fulfill them. For truly I say to you, until heaven and earth pass away, not an iota, not a dot will pass from the law until all is accomplished." (Matthew: 5/17-18). He "the one that has it all" is "the one that has the rule".

Shi ne annabin da Bulus ya kira "cikakke", kuma sai da zuwansa ne doka za ta zama ba ta aiki ba." Amma ƙauna ba ta ƙarewa. Game da annabce-annabce kuwa, za su shuɗe; game da harsuna kuwa, za su tsaya; game da ilimi kuwa, zai shuɗe. Gama mun sani a sashi, kuma mun yi annabci a sashi. Amma sa'ad da cikakke ya zo, abin da yake sashi zai shuɗe." (Korintiyawa 1: 13/8-10).

He is the prophet, who was called "the perfect" by Paul and that only with his coming, the law will be invalid." But love never ends. As for prophecies, they will pass away; as for tongues, they will cease; as for knowledge, it will pass away. For we know in part and we prophesy in part. But when the perfect comes, the partial will pass away." (Corinthians 1: 13/8-10).