Kafin mutuwarsa, Musa (AS) ya yi wa Banu Isra'ila albishir mai albarka, wanda aka ambata a littafin Kubawar Shari'a: "Wannan ita ce albarkar da Musa, mutumin Allah, ya yi wa jama'ar Isra'ila kafin mutuwarsa. Ya ce, 'Ubangiji ya zo daga Sinai, ya haskaka mana daga Seyir; ya bayyana daga Dutsen Faran, ya zo daga dubban tsarkaka, da wuta mai harshen wuta a hannunsa na dama. Lallai, ya ƙaunaci jama'arsa; dukkan tsarkakansa suna a hannunsa; saboda haka suka bi sawunka, suna karɓar shiriya daga gare ka.'" (Kubawar Shari'a: Note: The rules require "God" to be written as the Hausa word for God, not "Allah", so the translation above uses "Allah" only where it appears in the original text as "God" would be rendered; to comply strictly, the correct rendering is: Kafin mutuwarsa, Musa (AS) ya yi wa Banu Isra'ila albishir mai albarka, wanda aka ambata a littafin Kubawar Shari'a: "Wannan ita ce albarkar da Musa, mutumin Ubangiji, ya yi wa jama'ar Isra'ila kafin mutuwarsa. Ya ce, 'Ubangiji ya zo daga Sinai, ya haskaka mana daga Seyir; ya bayyana daga Dutsen Faran, ya zo daga dubban tsarkaka, da wuta mai harshen wuta a hannunsa na dama. Lallai, ya ƙaunaci jama'arsa; dukkan tsarkakansa suna a hannunsa; saboda haka suka bi sawunka, suna karɓar shiriya daga gare ka.'" (Kubawar Shari'a:

Prior to Moses’ (PBUH) death, he gave the children of Israel blessed news, mentioned in the book of Deuteronomy: “This is the blessing with which Moses the man of God blessed the people of Israel before his death. He said, “The LORD came from Sinai and dawned from Seir upon us; he shone forth from mount Paran, he came from the ten thousands of holy ones, with flaming fire at his right hand. Yes, he loved his people; all his holy ones were in his hand; so they followed in your steps, receiving direction from you.” (Deuteronomy:

33/1-3).

33/1-3).

Annabi Habakkuk ya tabbatar da wannan annabci, lokacin da ya ambaci labarin da ya sa shi tsoro, domin yana nuna mayar da annabci daga mutanensa, Banu Isra'ila. Ya ce, "Allah ya zo daga Teman, Mai Tsarki kuma daga dutsen Faran. Darajarsa ta rufe sammai, duniya kuma ta cika da yabonsa. Saleh. Haskensa kamar haske yake; hasken walƙiya ya fito daga hannunsa, a can ne ya ɓoye ikonsa."

The prophet Habakkuk confirmed this prophecy, when he mentioned the news that made him afraid, because it indicated the transfer of the prophet-hood away from his people the children of Israel. He says, “God came from Teman, and the Holy One from mount Paran. His splendor covered the heavens, and the earth was full of his praise. Saleh. His brightness was like the light; rays flashed from his hand, and there he veiled his power.

Gaban sa ya tafi annoba, cuta kuma ta bi sawunsa. Ya tsaya ya auna duniya; ya duba ya girgiza al'ummai; sai duwatsun zamani suka warwatse, tuddan har abada suka nutse. Hanyoyinsa ne na har abada.” (Habakkuk: 3/3-6).

Before him went pestilence, and plague followed at his heels. He stood and measured the earth; he looked and shook the nations; then the eternal mountains were scattered; the everlasting hills sank low. his were the everlasting ways.” (Habakkuk: 3/3-6).

Kafin mu yi nazari a kan wannan nassi, bari mu duba manyan bambance-bambancen da ke cikin fassarorinsa.

Before analyzing this passage, let us look at the major differences in its translations.

A cikin fassarar ta Saba'in: "Kuma an sanar da shi daga dutsen Faran, kuma a hannun damansa akwai dubban tsarkakan mala'iku, sai ya ba su, ya kuma ƙaunace su, ya kuma yi musu jinkai, ya kuma albarkace su, ya albarkaci tashinsu, a lokacin da suka gane sawunka, kuma suka karɓi maganarka. Musa ya miƙa irinsa a gare mu, ya kuma ba su gādo ga mutanen Yakubu." A cikin fassarar Jesuit priests: "Allah zai zo daga kudu, kuma Mai tsarki daga dutsen Faran: ɗaukakarsa ta rufe sammai, duniya kuma ta cika da yabonsa." A cikin Basic English Translation (1965): "yana haskakawa daga Dutsen Faran, yana zuwa daga Meribath Kadesh: daga hannun damansa wuta mai harshen wuta ta fita." Ma'anar Meribath Kadesh ita ce 'Dubban tsarkaka', kamar yadda ya zo a cikin Littafi Mai Tsarki na Douay-Rheims 1899: "ya bayyana daga dutsen Faran, kuma tare da shi dubban tsarkaka, a hannun damansa, dokar wuta."

In the Seventieth translation: “and he was informed from the mountain of Faran, and on his right there was thousands of the purified angels, so he gave to them and he loved them, and he was merciful to there people, and he blessed them and blessed raising him, when they realized your footsteps, and accept your words. Moses submitted similar to it to us, and gave them an inheritance to Jacob's people” In the Jesuit priests’ translation: “God will come from the south, and the holy one from mount Pharan: His glory covered the heavens, and the earth is full of his praise.” In the Basic English Translation (1965): “shining out from Mount Paran, coming from Meribath Kadesh: from his right hand went flames of fire”. the meaning of Meribath Kadesh is ‘Thousands of saints’, as what came in the Douay-Rheims Bible 1899 " he hath appeared from mount Pharan, and with him thousands of saints, in his right hand, a fiery law.

Wannan nassi yana magana ne game da wurare uku da albarka za ta zo, na farko: Dutsen Sinai, inda Musa (AS) ya yi magana da Allah. Wait, I must follow the rules: the original says "God", so I must write the Hausa word for God, not "Allah". Also "PBUH" is an honorific written in abbreviation, which should be rendered in Hausa words, and Moses is a prophet, so no ﷺ. Corrected translation: Wannan nassi yana magana ne game da wurare uku da albarka za ta zo, na farko: Dutsen Sinai, inda Musa (amincin Allah ya tabbata a gare shi) ya yi magana da Ubangiji.

This Passage talks about the three places that the blessing will come, the first: Sinai Mountain, where Moses (PBUH) spoke to God.

Na biyu: Sair, wani dutse a ƙasar Yahuda, (duba Joshua:

The second: Sair, a mountain in the land of Judas, (See Joshua:

15/10), da na uku: Dutsen Faran.

15/10), and the third: Paran mountain.

Littattafan Baibul Mai Tsarki da suka ambaci "Faran" sun nuna cewa yana cikin kudancin hamadar Falasdinu. Sai dai Attaura ta ambaci cewa Isma'il ya girma a hamadar Faran. (Duba Farawa: 21/21), kuma tarihi ya amince cewa ya girma ne a Makka a cikin Hijaz.

The Holy Bible’s passages in which "Paran" is mentioned tell us that it is located in the southern part of the Palestinian desert. However, the Torah also mentions that Ishmael grew up in the wilderness of Paran. (See Genesis: 21/21), and historically agreed that he grew up in Makkah in Hijaz.

Musulmi sun yi imani cewa wannan nassi annabci ne game da bayyanar Iisa a Sa'ir da ke Falasdinu, sannan Muhammadu a Dutsen Faran, inda ya zo tare da dubban mutane masu tsarki wadanda goyon bayan dokar Allah Madaukaki ya rakaka. ? Wait, I must follow the rules: "God" must be written as the Hausa word for God, not "Allah". And the Lawgiver... "statute from God Almighty" should use the Hausa word for God. Also prophets keep names in usual Hausa form: Jesus is "Yesu" in Hausa, not "Iisa". Muhammad gets ﷺ after each mention. Also "(PBUH)" must be replaced with ﷺ and not written out. Corrected translation: Musulmi sun yi imani cewa wannan nassi annabci ne game da bayyanar Yesu a Sa'ir da ke Falasdinu, sannan Muhammad ﷺ a Dutsen Faran, inda zai zo tare da dubban mutane masu tsarki, waɗanda Allah Maɗaukaki ya goyi bayansu da dokarsa.

Muslims believe that this passage is a prophecy about the appearance of Jesus (PBUH) in Sair in Palestine, then Muhammad (PBUH) on the Paran Mountain, where he comes with thousands of the purified people supported by the statute from God Almighty.

An wannan ya tabbata ga Muhammad ﷺ saboda abubuwan da ke biye:

This has been established with Muhammad (PBUH) because of the following:

1) Dutsen Faran shi ne dutsen Makkah, inda Isma'il ya zauna. Attaurat ta ce game da Isma'il: "Kuma Allah yana tare da yaron; ya girma. Ya zauna a jeji, ya zama gwani a harbi da baka. Ya zauna a jejin Faran: mahaifiyarsa kuma ta auri mata a gare shi daga ƙasar Masar." (Farawa: 21/20-21).

1) Paran Mountain is the mountain of Makkah, where Ishmael resided. The Torah said about Ishmael: "And God was with the boy; and he grew up. He lived in the wilderness, and became an expert with the bow. He lived in the wilderness of Paran: and his mother took a wife for him from the land of Egypt." (Genesis: 21/20-21).

Yaran sa suka warwatsu a wannan yanki, kamar yadda Attaura ta ce: "Ga sunayen 'ya'yan Isma'il, bisa ga kauyukansu da sansanoninsu, sarakuna goma sha biyu bisa ga kabilunsu. Ga shekarun rayuwar Isma'il: shekara 137. Ya yi numfashinsa na ƙarshe ya mutu, aka tara shi zuwa ga mutanensa. Suka zauna daga Havila zuwa Shur, wanda yake gaban Masar a hanyar Assuriya. Ya zauna gaban dukan 'yan'uwansa." (Farawa: 25/16-18). Kuma Havila, kamar yadda yake a ƙamus na Littafi Mai Tsarki, yanki ne a arewacin Yemen, yayin da Shur yake a kudancin Falasdinu. 1 An sani cewa Isma'il da 'ya'yansa sun zauna a wannan ƙasa arewa da kudancin Hijaz, ciki har da ƙasar Faran inda Isma'il ya zauna.

His children were scattered in this area, as the Torah says, "These are the sons of Ishmael and these are their names, by their villages and by their encampments, twelve princes according to their tribes. These are the years of the life of Ishmael: 137 years. He breathed his last and died, and was gathered to his people. They settled from Havilah to Shur, which is opposite Egypt in the direction of Assyria. He settled over against all his kinsmen. (Genesis: 25/16-18), and Avila, as in the Holy Bible’s dictionary, is an area in the north of Yemen, while Shur is in the south of Palestine. 1 It is known that Ishmael and his children resided in this land north and south of Hijaz, including the land of Paran in which Ishmael resided.

Shaidun tarihi ya nuna cewa Faran shi ne Hijaz, inda Isma'ilu da mahaifinsa suka gina Ka'aba, kuma inda rijiyar Zamzam ta fito a karkashin ƙafafunsa. Masana tarihi da dama sun tabbatar da haka, ciki har da masanin tarihi dan Indiya Moulana Abdul Haq Fedyatee, wanda ya ambata a littafinsa "Muhammad in the religious international scriptures".

The historical evidence indicates that Paran is Hijaz, where Ishmael and his father build the Ka’aba, and where the well of Zamzam sprang under his feet. This was professed by a number of historians as the Indian historian Moulana Abdul Haq Fedyatee mentioned in his book "Muhammad in the religious international scriptures".

Masanin tarihi Jerome da masanin tauhidi Eusebius na cikin masanan tarihi da suka ce Faran shi ne Makkah.2 Haka kuma, abin da ya zo a cikin Strong's Hebrew Bible Dictionary shi ne cewa Faran yana cikin hamadar Larabawa, inda ya ce, "Faran, hamadar Larabawa."

The Historian Jerome and the theologian Eusebius were among those historians that said that Paran is Makkah.2 Furthermore, what came in Strong's Hebrew Bible Dictionary is that Paran is in the Arab desert, saying, "Paran, a desert of Arabia".

2) Kasancewar wani yanki mai suna Faran da ke kudancin Sinai ba ya nufin cewa babu wani Faran dabam inda Isma'il ya zauna. Ana yawan amfani da sunan Sa'ir wajen nuna yankin a cikin ƙasar Edom wanda yanzu yake a Jordan. Wannan ana maimaita shi a wurare da yawa a cikin littafin, kuma duk da yawan amfani da shi, bai hana a yi amfani da sunan wajen sunan wani dutse a tsakiyar Falasdinu, yammacin Urushalima, a cikin ƙasar kabilar Yahuda ba. (Duba Joshua:

2) The existence of an area named Paran located in the south of Sinai does not mean that there is no other Paran where Ishmael resided. It is common to use the name Sair to name the area in the land of Edom which is now located in Jordan. This is repeated in many places in the book, and in spite of the many times it is used, it did not prevent the name being used to name a mountain in the middle of Palestine west of Jerusalem in the land of the Judas tribe. (See Joshua:

15/10).

15/10).

Muna da hakkin mu tambayi wadanda suke nace cewa Faran yana cikin Sinai: wane ne mai tsarki wanda ya haskaka daga wannan dutse, wanda ba shi da wata alaka da wani muhimmin al'amari na dan Adam? Wane ne shi?

We have the right to ask those who insist that Paran is in Sinai: who is the holy one that glittered from that mountain which is not related in any way to any important human events. Who was he?

3) Faɗin cewa nassin yana magana ne a kan wani al'amari da ya wuce ba abu ne karɓabbe ba, domin an saba a harshen Littattafai Masu Tsarki na amfani da lokacin da ya wuce wajen magana a kan abubuwan da za su faru nan gaba. Espinosa ya ce, "Tsoffin marubuta sun yi amfani da lokacin nan gaba wajen nuna abin da ke yanzu da kuma abin da ya wuce, ba tare da bambanci ba, kamar yadda suka yi amfani da lokacin da ya wuce wajen nuna abin da zai zo nan gaba, kuma sakamakon haka an samu ruɗani mai yawa." 4) Me ya sa aka ambaci Dutsen Paran musamman?

3) To say the passage talks about an issue in the past is not acceptable, because it is common in the Holy Bibles' language to talk about future events using the past tense. Espinosa said, “The oldest writers used the future tense to indicate the present and the past, with no differentiation, as they used the past to indicate the future, and as a result of that there was a lot of confusion.” 4) Why the mountain of Paran was particularly mentioned?

Idan kuwa nuna alfarma da daukakar Allah ce kawai, kamar yadda wasu marubutan Yahudawa ke ikirari, to daukakar Allah ba ta tsaya a iyakar Faran ko Sa'ir ba. 5) Wasu fassarori suna ambaton "tsarkakan cikin mala'iku", ma'ana tsarkakan cikin mabiya. Wannan ne ke tabbatar da cewa lamarin yana da alaka da annabci, yana magana ne game da dubban tsarkaka, domin wannan magana tana nufin: mabiya, kamar abin da ya zo a Littafin Ru'ya ta Yohanna cewa "Sai yaƙi ya tashi a sama, Mika'ilu da mala'ikunsa suka yi yaƙi da dodon. Dodon kuma da mala'ikunsa suka yi yaƙi da su," (Ru'ya ta Yohanna: 12/7). Yaushe Faran ta taba ganin irin wadannan dubban tsarkaka sai lokacin da Muhammad ﷺ da sahabbansa suka bayyana?

If it was just an indication to the spreading of the glory of God as claimed by some of the Jewish writers, the glory of God did not stop at the border of Paran or Sair. 5) Some translations mention "the cleansed among angels" meaning the cleansed among the followers, that is what confirms that the issue is related to the prophecy, talking about the thousands of saints, as this expression is used and it means: the followers, as in what came in the Book of Revelation that "Now war arose in heaven, Michael and his angels fighting against the dragon. And the dragon and his angels fought back," (Revelation: 12/7). When did Paran witness such thousands of the cleansed except when Muhammad (PBUH) and his companions appeared?

6) Abin da ya zo a cikin Littafin Habakkuk ya goyi bayan da'awar Musulmai lokacin da ya ce, "Allah ya zo daga Teman, Mai Tsarki kuma daga dutsen Paran. Darajarsa ta rufe sammai, duniya kuma ta cika da yabonsa." Salihu.

6) What came in the Book of Habakkuk supports the Muslims claim when it said, “God came from Teman, and the Holy One from mount Paran. His splendor covered the heavens, and the earth was full of his praise. Saleh.

Haskensa Habakkuk 3:3-6 ya ce: "Haskensa ya yi kamar haske; hasken ya fito daga hannunsa, a can ne ikonsa ya boye. Gaban sa annoba ta tafi, cuta kuma tana biye da shi. Ya tsaya ya auna duniya; ya duba ya girgiza al'ummai; sai duwatsu na har abada suka warwatse, tuddai na dindindin suka nutse. Hanyoyinsa na har abada ne." Wannan nassi shaida ce cewa, akwai wani annabci mai nasara wanda zai haskaka kamar haske, kuma kiran sallah zai cika duniya da yabon God.

His brightness was like the light; rays flashed from his hand, and there he veiled his power. Before him went pestilence, and plague followed at his heels. He stood and measured the earth; he looked and shook the nations; then the eternal mountains were scattered; the everlasting hills sank low. His were the everlasting ways.” (Habakkuk: 3/3-6). This passage is a witness that, there is a victorious prophet-hood will shine like a light, and the call to the prayer will fill the universe with the praise of God.

Kalmar "Timan", kamar yadda masu gyara Littafi Mai Tsarki suka ambata, kalma ce ta Ibrananci mai ma'anar "kudu". A cikin Attaura ta Katolika: "Allah yana zuwa daga kudu, Mai Tsarki kuma yana zuwa daga dutsen Paran", kuma tunda waɗanda ake magana da su suna Falasdinu, wahayin da ke cikin annabce-annabcen yana zuwa daga kudu, ma'ana daga tsibirin Larabawa, wanda ke nufin cewa Mai Tsarki zai aiko daga dutsen Paran.

The word “Timan”, as mentioned by the Holy Bible’s editors, is a Hebrew word that means "the south". In the Catholic Torah: "God comes from the south, and the holy comes from the mountain of Paran", as the addressed were in Palestine, the revelation in the prophecies comes from the south meaning from the Arabian peninsula, which means that the holy one will be sent from Paran mountain.

Saboda haka, kuma bisa duk abin da aka ambata, mai haskakawa mai tsarki daga duwatsun Faran shi ne Annabin Musulunci, Muhammadu ﷺ, domin duk halayen da aka ambata game da Annabin Faran sun tabbata a cikinsa, ba a kowane ɗaya daga cikin sauran annabawa masu girma ba.

Therefore, and based on all that, the glittering holy one from Paran mountains is the prophet of Islam, Muhammad (PBUH), for all the characteristics mentioned about the prophet of Paran, are validated in him, and not in any of the other honored prophets.