Firist Fender ya gabatar da wasu batutuwa, wadanda yake ganin za su iya karyata maganar Musulmai cewa Parakletos din shi ne Annabi Muhammad ﷺ.

Priest Fender raised some issues, which he thinks they could refute the Muslims’ saying that the Parakletos is prophet Muhammad (PBUH).

Na farko: An ambaci sau uku cewa Parakletos shi ne "Ruhun gaskiya", kuma a karo na huɗu an ce shi ne "Ruhu Mai Tsarki" 1, kuma kamar yadda firist Fender ya faɗa, waɗannan kalmomi suna kama da juna kuma suna nuna Ruhu Mai Tsarki.

First: It was mentioned three times that the Parakletos is “the spirit of the truth”, and in a fourth time that he is “the Holy Spirit” 1 and, as the priest Fender said, these words are a like and indicate the Holy Spirit.

A cikin babban littafinsa “Gaskiyar da Aka Bayyana”, malamin Musulunci mai ilimi Rahmatu Allah Al Hindi ya amince da kamancen waɗannan kalmomi. Ya tabbatar da cewa jumlar (ruhun Allah) alama ce ga annabawa ma, kamar abin da ya zo a wasiƙar farko ta Yahaya: "Ƙaunatattu, kada ku gaskata kowane ruhu, amma ku gwada ruhohin ko daga Allah suke: gama annabawan ƙarya da yawa sun fita duniya. Amma wannan ku sani ruhun Allah: Duk ruhun da ya shaida cewa Yesu Almasihu ya zo cikin jiki yana daga Allah." (Yahaya 1: 4/1-2), annabawa masu gaskiya da amana su ne ruhun Allah, yayin da annabawan ƙarya kuma su ne ruhun shaiɗan.

In his great book “the Truth Revealed”, the learned Muslim scholar Rahmatu Allah Al Hindi agrees with the likeness of these words. He confirms that, the phrase (the spirit of God) is an indication to the prophets too, as in what came in John's first epistle: "Beloved, do not believe every spirit, but test the spirits to see whether they are from God: for many false prophets have gone out into the world. But this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is from God." (John 1: 4/1-2), the true honest prophets are the spirit of God, while the false prophets are the spirit of devil.

Yahaya ya bayyana yadda ake bambance ruhun gaskiya da ruhun ɓata. Wato, yadda ake sanin annabawa masu gaskiya da kuma bambance su da annabawan ƙarya. Ya ce, "Amma ta haka ku ke sanin Ruhun Allah: Kowane ruhu da ya furta cewa Yesu Almasihu ya zo cikin jiki, daga Allah yake. Kowane ruhu kuma da ba ya furta Yesu, ba daga Allah yake ba. Wannan shi ne ruhun Almasihu na ƙarya, wanda kuka ji cewa zai zo; yanzu ma yana cikin duniya. Ƙananan yara, daga Allah ku ke, kuma kun ci su; domin wanda yake cikinku ya fi wanda yake cikin duniya girma. Su daga duniya ne, saboda haka suna magana daga duniya, duniya kuma tana sauraronsu. Mu daga Allah ne: duk wanda ya san Allah yana sauraronmu; ta haka muke sanin ruhun gaskiya, da ruhun kuskure." (Yahaya 1: 4/2-6).

John explained how to differentiate the spirit of truth from the spirit of misguidance. in other words, to know the true honest prophets and differentiate them from the false prophets. He said, " But this you know the Spirit of God: Every spirit that confesses that Jesus Christ has come in the flesh is from God .And every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming; and now is in the world already. Little children, you are from God and have overcome them: for he who is in you is greater than he who is in the world. They are from the world, therefore they speak from the world, and the world listens to them. We are from God: whoever knows God listens to us; by this we know the spirit of truth, and the spirit of error." (John1: 4/2-6).

Annabinmu Muhammadu ﷺ ruhun gaskiya ne kamar yadda Yahaya ya faɗa.

Our prophet Muhammad (PBUH) is the spirit of truth as John said.

Yana gane Isa (PBUH) a matsayin mutum kuma manzo daga wurin Allah, cewa shi jiki ne da jini, kuma shi daga wurin Allah yake kamar sauran ɗan Adam, ma'ana Allah ne ya halicce su. Bulus kuwa ruhin ɓata ne, wanda ya ɗauki Isa a matsayin Allah, kuma shi ne wanda ya kasance a duniya a wannan lokaci.

He recognizes Jesus (PBUH) as a human and a messenger from God, that he is flesh and blood, and that he is from God just as the rest of humanity is from God, meaning that God created them. Paul was the spirit of misguidance, who considered Jesus God, and he who was in the world at that time.

Na biyu: A cikin Littafin Yahaya, hiran da aka yi yana zuwa ga manzannin, kamar yadda yake cikin maganarsa "don ya koya muku" da "zan aiko shi gare ku", don haka dole ne Parakletos ya kasance a zamaninsu.

Second: In the Book of John the addressing was towards the apostles as in his saying "to teach you" and "I will send him to you", so the Parakletos must have been in their time.

Rahmatu Allah Al Hindi bai yarda da wannan fahimta ba, ya ce Jesus (Isa) yana nufin Kiristoci gabaki ɗaya. Irin wannan salon magana ya zama ruwan dare a cikin Sabon Alkawari, kamar abin da ya zo a Matta game da maganar Jesus ga babban firist, dattawa da majalisa: "Jesus ya ce masa, ka faɗa. Amma ina gaya maka, daga yanzu za ku ga Ɗan mutum yana zaune a hannun dama na iko, yana zuwa bisa gajimare na sama." (Matta 26:64), kuma waɗanda aka yi wa magana sun riga sun mutu kuma sun halaka, ba su ga shi yana zuwa bisa gajimaren sama ba.

Rahmatu Allah Al Hindi did not agree with this understanding, He said that Jesus meant Christians in general. This way of expression is common in the New Testament, as what came in Matthew regarding the Jesus’ speech to the high persists, the elders and the council. "Jesus said to him, you have said so. But I tell you, from now on you will see the Son of man seated at the right hand of power, and coming on the clouds of heaven." (Matthew: 26/64), and the addressees have died and perished, and they did not see him coming on the clouds of the heaven.

Haka kuma abin da Isa (AS) ya faɗa: "Sai ya ce masa, Hakika, hakika, ina gaya maka, za ka ga sama a buɗe, da mala'iku na Allah suna hawa suna sauka a kan Ɗan mutum." (Yahaya: 1/51)

Similarly, is what Jesus (PBUH) said: "And he said to him, truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of man." (John: 1/51)

Na uku: Cewa mutane ba za su gani ko su san Parakletos ba, kamar yadda ayar take cewa, "duniya ba za ta iya karɓarsa ba, domin ba sa ganinsa ko sanin sa, amma ku kuna sanin sa domin yana zaune tare da ku, kuma zai kasance a cikinku," alhali Muhammad ﷺ mutane sun san sa kuma sun gan shi.

Third: That people will not see or know the Parakletos, as in the verse, "the world cannot accept him, because they cannot see him or know him, but you will know him because he is staying with you, and he will be among you" while Muhammad (PBUH) was known and seen by people.

Rahmatu Allah Al Hindi's response to this: that it is nothing, because according to them the Holy Spirit is God or the spirit of God, and the world knows their God more than they know Muhammad ﷺ, so it does not apply to their interpretation in any way.

Rahmatu Allah Al Hindi’s response to this, that this is nothing, because according to them the Holy Spirit is God or the spirit of God, and the world knows their God more than they know Muhammad (PBUH), so it is not applicable to their interpretation in anyway.

Bugu da ƙari, Al Hindi yana ganin cewa abin da aka nufa da ayar shi ne, duniya ba ta san wannan Annabi da ainihin sani ba (watau annabcinsa), amma Kiristoci da Yahudawa sun san shi, domin Ísa (ﷺ) ba, sai dai Ísa da sauran annabawa sun sanar da ku game da shi. Wait, I must correct that: the honorific for Jesus should not be ﷺ, and the Prophet Muhammad is not named here. Correct translation: Bugu da ƙari, Al Hindi yana ganin cewa abin da aka nufa da ayar shi ne, duniya ba ta san wannan Annabi da ainihin sani ba (watau annabcinsa), amma Kiristoci da Yahudawa sun san shi, domin Yesu (alaihis-salam) da annabawa sun sanar da ku game da shi.

In addition, Al Hindi sees that what was meant with the verse is that, the world does not know this prophet the true knowledge (meaning his prophecy), but the Christians and the Jews knew him, because Jesus (PBUH) and the prophets informed you about him.

Sauran mutane kuwa, suna kamar yadda Isa ya ce: "Shi ya sa nake magana da su a cikin misalai, domin duk da suna gani, ba sa gani, kuma duk da suna ji, ba sa ji, ba kuma sa fahimta." (Matta: 13/13).

The rest of the people, they are as Jesus said: "This is why I speak to them in parables, because seeing they do not see, and hearing they do not hear, nor do they understand." (Matthew: 13/13). 1

Sa'ad da Ísa ya ce, "duniya ba za ta iya karɓar sa ba, domin ba sa ganinsa, ba kuma sa saninsa; amma ku za ku san shi, domin yana zaune tare da ku, kuma zai kasance a cikinku." Bai nufi ganin ido ko sanin gaskiya ba, sai dai sanin zuciya. Ya ambaci irin wannan magana game da kansa lokacin da ya ce, "Sai suka ce masa, ina Ubanka yake? Ísa ya amsa, ba ku san ni ba, ba kuma ku san Ubana ba: da kun san ni, da kun san Ubana ma." (Yahaya: 8/19). Akwai ayoyi da yawa irin wannan a cikin Linjila. A cikin tafsirinsa na Littafin Yahaya, Mathew Henry ya ce, "kalmar (gani) a cikin rubutun Girka ba ta nufin ganin ido ba, sai dai ganin basira." Haka kuma, watakila ba sa sanin annabin da ake sa ran zai zo saboda baƙo ne, ba Bayahude ba: "amma mun san inda wannan mutum ya fito; amma sa'ad da Almasihu ya bayyana, ba wanda zai san inda ya fito." (Yahaya: 7/27).

When Jesus said, "the world cannot accept him, because they cannot see him or know him, but you will know him because he is staying with you, and he will be among you". He did not mean the sight seeing or the actual knowledge, but the heart knowledge. He mentioned the same about himself when he said, "They said to him therefore, where is your Father? Jesus answered, you know neither me, nor my Father: if you know me, you would know my Father also." (John: 8/19). There are many of similar verses in the Gospels. In his interpretation to the Book of John, Mathew Henry said, that “the word (to see) in the Greek text does not mean the eye sight, but the insight.” Moreover, perhaps they do not know the expected coming prophet because he was a stranger and not Jewish "but we know where this man comes from: and when the Christ appears, no one will know whence he comes from." (John: 7/27).

Na huɗu: An ambata cewa Parakletos "yana zaune tare da ku kuma yana cikinku", wanda hakan ya nuna (a cewar ra'ayin Fender) cewa yana tare da manzannin, kuma wannan ba ya shafar Muhammad ﷺ.

Fourth: It was mentioned that the Parakletos "resides by you and that he is among you", that indicated (according to priest Fender's opinion) that he was with the apostles, and that does not apply to Muhammad (PBUH).

Rahmatu Allah Al Hindi ya ga cewa a wasu fassarori da bugu da aka rubuta cewa, "zai zauna tare da ku kuma zai kasance a cikinku", kuma a wasu, "zai zauna tare da ku kuma yana tare da ku". Duk dai a cikin haka ana nufin lokaci mai zuwa ba wannan lokacin ba; wato, zai zauna a wajenku ko ya yi zama tare da ku.

Rahmatu Allah Al Hindi sees that the text in other translations and editions stated as, "stable with you and he will be among you", and in others, "staying with you and he is with you". That in any case means the future and not that time; in other words, he will reside by you or stay with you.

Hakan ne ya nuna haka, domin nassin ya nuna cewa Parakletos ba ya cikinsu a lokacin. Yana cewa, "Na faɗa muku tun kafin ya zama, don idan ya zo ku yi imani," da kuma "idan ban tafi ba, Parakletos ba zai zo muku ba." Kuma wannan shi ne abin da Kiristoci ke faɗa, domin suna gaskanta cewa zuwansa da isowarsa ya kasance a rana ta hamsin.

That is because the text indicated that. It tells that the Parakletos was not among them at that time. "I said to you before he will be, so when he comes you will believe", and "if I do not go the Parakletos will not come to you", and that is what the Christians say, as they believe that his coming and his arrival was in the fiftieth day.

Hakazalika, Ezekiel ya bayyana bayyanar mutanen Gog da Magog a yanayin lokacin yanzu, alhali ba su riga sun bayyana ba. Ya ce, "Ga shi, yana zuwa, kuma zai faru, in ji Ubangiji Allah; wannan ita ce ranar da na faɗa." (Ezekiel: 39/8), haka kuma a (John: 5/25). Na biyar: A cikin Ayyukan Manzanni: "Kuma yayin da yake zaune tare da su, ya umarce su kada su fita daga Urushalima, amma su jira alkawarin Uban, wanda, ya ce, kun ji daga gare ni. Gama Yahaya ya yi baftisma da ruwa; amma za a yi muku baftisma da Ruhu Mai Tsarki ba da daɗewa ba daga yanzu." (Ayyukan Manzanni: 1/4-5) Fender ya gani cewa wannan "yana nuna cewa Parakletos shi ne ruhun da ya sauko a rana ta hamsin, domin Parakletos shi ne abin da aka nufa da alkawarin uba".

Similarly, Ezekiel told about the appearance of the Gog and the Magog people in the present tense, while they did not appear yet. He said, "Behold, it is coming, and it will be brought about, declares the Lord GOD; this is the day of which I have spoken." (Ezekiel: 39/8), and the same in (John: 5/25). Fifth: In Acts: "And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, you heard from me. For John baptized with water; but you will be baptized with the Holy Spirit not many days from now." (Acts: 1/4-5) Fender sees that this "indicates that the Parakletos is the spirit that came down on the fiftieth day, because the Parakletos is what was meant by the father's promise".

Dangane da wannan, Rahamtu Allah Al Hindi ya bayyana cewa abin da ya zo a cikin Littafin Ayyukan Manzanni alkawari ne daban, ba shi da alaka da Parakletos da Yahaya ya ambata, domin an yi musu alkawarin zuwan Ruhu Mai Tsarki a wani lokaci dabam, kuma alkawarin ya cika da abin da Luka ya ambata a cikin Littafin Ayyukan Manzanni. Abin da Yahaya ya ambata game da zuwan Parakletos ba shi da wata alaka da wannan batu.

Responding to this, Rahamtu Allah Al Hindi explains that what came in the Book of Acts is a different promise that is not related to the Parakletos that John mentioned, as they were promised with the coming of the Holy Spirit in another occasion, and the promise was fulfilled with what Luke mentioned in the Book of Acts. What John mentioned about the coming of the Parakletos has nothing to do with this issue.

Wasu Kiristoci kuma suna ƙin yarda cewa wannan annabci ya shafi Annabi Muhammad ﷺ, saboda Yesu ne zai aiko da Parakletos. "Amma idan na tafi, zan aiko shi gare ku," haka kuma lokacin da ya ce, "Mai ta'aziyya wanda zan aiko muku daga wurin Uba," alhali Muhammad ﷺ manzon Allah ne, ba Yesu ba.

Some other Christians object that this prophecy is applicable to prophet Muhammad (PBUH), because Jesus (PBUH) is the one who will send the Parakletos. "But if I left I will send him to you", similarly, when he said, "The comforter that I will send to you from the father", while Muhammad is the messenger of God and not Jesus.

Kiristoci sun manta da maganar Allah, "Mai ta'aziyya, Ruhu Mai Tsarki, wanda Uban zai aiko", don haka shi manzo ne na Uban, kuma maganar cewa Yesu zai aiko shi magana ce ta misali, ba ta gaskiya ba.

Christians forgot the words of God, "The comforter, the Holy Spirit, who will be sent by the father", so he is a messenger of the father, and saying that Jesus will send him is metaphoric and not real.

Hakazalika, abin da ya zo a cikin Farawa, "Mala'ikan Ubangiji kuma ya ce mata, Hakika zan riɓaɓɓanya zuriyarki har ba za a iya ƙidaya su ba saboda yawansu." (Farawa: 16/10) duk da cewa mai riɓaɓɓanyawa da mai albarkatar zuriyar Hajara da sauransu Allah ne, ba mala'ikansa ba. Sai dai, tun da mala'ikan shi ne mai isar da saƙo, sai aka danganta aikin gare shi.

Similarly, what came in Genesis, "The angel of the LORD also said to her, I will surely multiply your offspring so that they cannot be numbered for multitude." (Genesis: 16/10) even though, the multiplier and the one who blesses the offspring of Hagar and others God is and not his angel. However, since the angel was the informer, then the act attributed to him.

Bugu da ƙari, abin da ya zo a Littafin Sarakuna, lokacin da Annabi Iliya ya danganta azabar Allah da kansa, azabar da God ya nufa ga sarki Ahab. "Ahab ya ce wa Iliya, Ka same ni, ya maƙiyina? Ya amsa ya ce, Na same ka, domin ka sayar da kanka don ka aikata abin da ke mugunta a gaban UBANGIJI. Ga shi, zan kawo masifa a kanka, zan ƙone ka gaba ɗaya, zan kuma datse daga Ahab kowane namiji, bawa ko ɗan 'yanci, a Isra'ila," (Sarakuna 1: 21/20-21) Annabi Iliya ya danganta da kansa abin da a zahiri aikin God ne, don haka wannan danganta ba gaskiya ba ne, amma ya cancanci hakan saboda shi ne mai isar da wannan azaba daga God. Haka ma abin da Isa (AS) ya faɗa a annabcinsa game da Parakletos.

In addition, what came in the Book of Kings, when Prophet Elijah attributed the divine punishment to himself, the punishment that God meant for the king Ahab. "Ahab said to Elijah, Have you found me, O my enemy? He answered; I have found you, because you have sold yourself to do what is evil in the sight of the LORD. Behold, I will bring disaster upon you, I will utterly burn you up, and will cut off from Ahab every male, bond or free, in Israel," (Kings 1: 21/20-21) Prophet Elijah attributed to himself what is in reality the act of God, so this attribution was not real, but he deserved it by being God's informer of this punishment. Similarly is what Jesus (PBUH) said in his prophecy about the Parakletos.

Saboda haka, muna samun a cikin Parakletos annabcin da aka ambata a cikin Alkur'ani mai tsarki {Ka tuna lokacin da 'Isa (Yesu), dan Maryam (Maryam), ya ce: "Ya ku Ƴaƴan Isra'ila! Ni Manzon Allah ne zuwa gare ku, mai tabbatar da Attaura [(Attaura) wadda ta zo gabanina], kuma mai bada labarai mai daɗi game da wani Manzo da zai zo bayana, wanda sunansa zai zama Ahmad. Amma lokacin da ya zo musu da hujjoji bayyananu, suka ce: "Wannan sihiri ne bayyananne."} (As-Saff: 6).

Consequently, we find in the Parakletos the prophecy that is mentioned in the Holy Quran {And (remember) when 'Iesa (Jesus), son of Maryam (Mary), said: "O Children of Israel! I am the Messenger of Allâh unto you confirming the Taurât [(Torah) which came] before me, and giving glad tidings of a Messenger to come after me, whose name shall be Ahmed . But when he (Ahmed i.e. Muhammad) came to them with clear proofs, they said: "This is plain magic."} (Al-Saf: 6).