Wasu daga cikin sunayen da Littafi Mai Tsarki ya bai wa sabuwar addinin da mabiyanta su ne "mulkin" ko "mulkin sammai". Shi ne sabon addinin da Yesu (PBUH) ya tabbatar da cewa za a mayar da shi daga al'ummar Yahudawa zuwa wata al'umma. Yana cewa: "Saboda haka, ina gaya muku, za a ɗauke mulkin Allah daga gare ku, a ba wa al'umma mai ba da 'ya'yanta." (Matta: 21/43).

Some of the titles that the Holy Bible gives to the new religion and its followers are "the kingdom" or "the kingdom of the heavens". It is the new religion that Jesus (PBUH) confirmed its transfer from the Jewish nation to another nation. Saying, "Therefore, I tell you, the kingdom of God will be taken away from you and given to a people producing its fruits." (Matthew: 21/43).

Bugu da ƙari, annabawa sun ci gaba da yin annabce-annabce game da wannan mulki: "Dokar da annabawa sun kasance har zuwa Yahaya: tun daga lokacin ake shelar labari mai daɗi game da mulkin Allah, kuma kowa yana ƙoƙarin shiga cikinsa. Amma ya fi sauƙi sama da duniya su shuɗe da a rasa ɗigon doka ɗaya." (Luka 16:16-17).

In addition, the prophets kept on giving prophecies of this kingdom "The law and the prophets were until John: since then the good news of the kingdom of God is preached, and every one forces his way into it. But it is easier for heaven and earth to pass away than for one dot of the law to become void." (Luke: 16/16-17).

Annabi Yahaya Mai Wankan ya ba da annabce-annabce cewa lokacin mulkin nan ya kusa, Matta ya ce: "A waɗannan kwanaki Yahaya Mai Wankan ya zo yana wa'azi a cikin jejin Yahudiya, cewa, Ku tuba, gama mulkin sama ya kusa." (Matta: 3/1-2).

The prophet John the Baptist gave prophecies that the kingdom’s time is close, Matthew said: "In those days John the Baptist came preaching in the wilderness of Judea, Repent, for the kingdom of heaven is at hand." (Matthew: 3/1-2).

Yana yi wa Yahudawa barazana, Mai Baftisma ya yi magana game da mulki na gaba, ya ce: "A waɗancan kwanaki Yahaya Mai Baftisma ya zo yana wa’azi a jeji na Yahudiya, yana cewa, Ku tuba, gama mulkin sama ya kusa. Gama wannan shi ne wanda annabi Ishaya ya yi magana a kansa lokacin da ya ce, ‘Muryar wanda yake kira a jeji, ku shirya hanyar Ubangiji, ku daidaita hanyoyinsa.’ Yahaya kuwa ya sa tufafi na gashin raƙumi, da ɗamara ta fata a kugunsa, abincinsa kuwa fara da zuma ta jeji. Sai Urushalima da dukan Yahudiya da dukan yankin kewayen Kogin Urdun suka fita zuwa wurinsa, suka kuma yi masa baftisma a Kogin Urdun, suna furta zunubansu. Amma da ya ga Farisiyawa da yawa da Sadukiyawa suna zuwa wurin baftismarsa, sai ya ce musu, ‘Ku 'ya'yan macizai, wa ya gargaɗe ku ku guje wa fushi mai zuwa? Ku kawo 'ya'yan itace masu dacewa da tuba. Kada kuma ku yi tunanin ce wa kanku, “Muna da Ibrahim a matsayin ubanmu,” gama ina gaya muku, Allah yana iya tayar da 'ya'ya ga Ibrahim daga waɗannan duwatsu. Yanzu ma gatari yana kan tushen itatuwa. Duk itacen da ba ya ba da 'ya'ya nagari za a sare shi a jefa cikin wuta. Ni ina yi muku baftisma da ruwa domin tuba, amma wanda yake zuwa bayana ya fi ni iko, ban isa in ɗauki takalmansa ba. Shi zai yi muku baftisma da Ruhu Mai Tsarki da wuta. Cokali mai yatsu yana hannunsa, zai tsabtace masussukarsa, ya tattara alkamarsa cikin rumbu, amma kashin zai ƙone da wuta wadda ba za a iya kashewa ba.’ Sa'an nan Yesu ya zo daga Galili zuwa Kogin Urdun wurin Yahaya don a yi masa baftisma." (Matta 3:1-13).

Threatening the Jews, the Baptist talked about the next kingdom, he said,: " In those days John the Baptist came preaching in the wilderness of Judea, Repent, for the kingdom of heaven is at hand. For this is he who was spoken of by the prophet Isaiah when he said, “The voice of one crying in the wilderness, “Prepare the way of the Lord, make his paths straight. Now John wore a garment of camel's hair and a leather belt around his waist, and his food was locusts and wild honey. Then Jerusalem and all Judea and all the region about Jordan were going out to him in, and they were baptized by him in the river Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees coming to his baptism, he said to them, “you brood of vipers, who warned you to flee from the wrath to come?” bear fruit in keeping with repentance: And do not presume to say to yourselves, “We have Abraham as our father, for I tell you, God is able from these stones to raise up children for Abraham. even now the axe is laid to the root of the trees. Every tree therefore that does not bear good fruit is cut down, and thrown into the fire. I baptize you with water for repentance: but he who is coming after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you with the Holy spirit, and with fire. his winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire. Then Jesus came from Galilee to Jordan to John to be baptized by him. " (Matthew: 3/1-13). 1

Bari mu duba halayen da Yahaya Mai Baftisma ya bayyana game da sarkin mulkin.

Let us take a glance at the characteristics that John the Baptist gave about the king of the kingdom.

Na farko: Annabi zai zo bayansa. Saboda haka, zuwan ba zai zama Isa ba, wanda ya kasance tare da Yahaya Mai Baftisma.

First: the prophet will come after him. Therefore, the coming cannot be Jesus (PBUH) who was contemporary with John the Baptist.

Na biyu: Shi mai ƙarfi ne, kuma ƙarfinsa ya fi ƙarfin Yahaya Mai Baftisma. Irin wannan siffa ba ta dace da Yesu (AS) ba, wanda, kamar yadda Kiristoci suka yi iƙirari, aka kashe shi a kan gicciye kuma yana kusa da Yahaya Mai Baftisma. Babu kwatanci tsakanin hakan da nasarorin Muhammad ﷺ a kan dukan maƙiyansa. Ya kai matakin ƙarfi wanda ya ba shi damar tsarkake duniya daga shirka, ta hanyar amfani da rai da wuta tare da saƙonsa mai girma da ƙarfinsa mai ƙarfi. Babu ɗaya daga cikin abubuwan da aka ambata a sama da ya dace da kowa sai Muhammad ﷺ, manzon Allah.

Second: He is strong, and his strength exceeds the strength of John the Baptist. Such a description does not fit Jesus (PBUH), who was as claimed by the Christians, killed on the cross and close to John the Baptist. There is no comparison between that and Muhammad's (PBUH) victories over all his enemies. He reached a level of strength that enabled him to cleanse the earth from paganism, using soul and fire with his great message and his mighty strength. None of the above mentioned, fit anyone but Muhammad the messenger of God (PBUH).

Bayan mutuwar Yahaya Mai Baftisma, Yesu (PBUH) ya sake maimaita annabcin cewa mulkin yana kusa, "Daga lokacin nan Yesu ya fara wa'azi, yana cewa, “Ku tuba, domin mulkin sama ya kusa.” (Matta: 4/17). "Ya zagaya dukan Galili, yana koyarwa a majami'unsu, yana wa'azin bisharar mulki, yana warkar da kowace cuta da kowace wahala a cikin jama'a." (Matta: 4/23). "Ba da daɗewa ba, ya ci gaba da zagayawa cikin birane da ƙauyuka, yana wa'azi yana kawo labari mai daɗi na mulkin Allah." "Kuma goma sha biyun suna tare da shi," (Luka: 8/1).

After John the Baptist died, Jesus (PBUH) renewed the prophecy that the kingdom is getting closer, "From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand." (Matthew: 4/17). "And he went throughout all Galilee, teaching in their synagogues, and proclaiming the gospel of the kingdom and healing every disease and every affliction among the people. "(Matthew: 4/23). "Soon afterward he went on through cities and village, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him," (Luke: 8/1).

Ba wai Isa (AS) kawai ya ɗauki yin annabci game da mulkin ba a matsayin aikinsa na farko ba, har ma da kaɗai. Ya ce: " Amma ya ce musu, "Dole ne in yi wa'azin Labari Mai Daɗi game da Mulkin Allah a wasu garuruwa ma, domin wannan ne aikin da aka aiko ni da shi." (Luka 4:43).

Not only had Jesus (PBUH) considered prophesizing about the kingdom as his first mission, but also the only one. He said: " But he said to them, "I must preach the Good News of the Kingdom of God to other towns as well, for I was for this purpose." (Luke: 4/43).

Ya umarci almajiransa su yada labarin cewa mulkin sama ya kusa, ya ce: "Kuma ku yi shela yayin da kuke tafiya, kuna cewa, 'mulkin sama ya kusa.'" (Matta: 10/7).

He ordered his disciples to spread the news that the kingdom is at hand, he said: "And proclaim as you go, saying, “the kingdom of heaven is at hand." (Matthew: 10/7).

Sai Isa (AS) ya koyar da almajiransa su faɗi wata magana a cikin addu'o'insu. "Ya Uba, a tsarkake sunanka; mulkinka ya zo." (Luka 11:2) Kiristoci har yanzu suna yin wannan magana har zuwa yau.

Then Jesus (PBUH) taught his disciples to say a phrase in their prayers. “Father hallowed be your name; Your kingdom come.” (Luke: 11/2) this phrase, the Christians still practice until this day.

Ta cikin duk wannan, za mu iya cewa saƙon Yesu (PBUH) annabci ne game da mulkin da Yahaya Mai Baftisma ya faɗa, kuma ya bayyana wasu abubuwan da za su faru da shi. Wannan mulki zai zo bayan Yesu ga wata al'umma da za ta yi aiki dominsa, kuma ba za ta rasa shi ba kamar yadda Yahudawa suka rasa.

Through all this, we can say that the message of Jesus (PBUH) was a prophecy of the kingdom that John the Baptist had told and described some of what will happen to it. This kingdom comes after Jesus in a nation that will work for it, and will not lose it as the Jews did.

Wace mulki ce wannan?

What is this kingdom?

Amsar Kiristoci ita ce "mulkin shi ne yaduwar addinin Kirista a ko'ina a duniya bayan zuwan Yesu". Wasu sun fassara shi da cewa nasara ce ta coci a kan masu kafirta Allah. Wasu kuma sun fassara shi da cewa annabci ne na ceto ta hanyar jinin Yesu (PBUH). Firist Tadros Jacob Malaty, a cikin sharhinsa kan littafin Matta, ya ce, "Mulkin da Yesu ya sanar shi ne "mulkin labari mai daɗi" ko "mulkin Bishara", wanda ke wakiltar labari mai daɗi na ceto wanda Allah ya ba mu a cikin Ɗansa Yesu".

The Christians’ answer is that “the kingdom is the prevailing of the Christian faith all over the world after the coming of Jesus". Some interpreted it, as being the victory of the church over atheists. Others interpreted it, as it is the prophecy of salvation with the blood of Jesus (PBUH). Priest Tadros Jacob Malaty, in his commentary of the book of Matthew, said, "The kingdom that was announced by Jesus is "the good news kingdom “or "the Gospel kingdom ", represented the salvation’s happy news that God gave us in His son Jesus".

Musulmai suna mamakin yadda Kiristoci ke watsi da ma'anar mulkin, maimakon haka suna haɗa shi da wani abu na ƙirƙira. Coci ya yi nasara, kuma ya yi mulkin Turai tsawon ƙarnuka da dama, amma ba mu ga wani abu da ya cancanci zama annabcin da Yahaya Mai Baftisma, Yesu ko almajirai suka bayar ba.

Muslims wonder how the Christians neglect the meaning of the kingdom; instead, they are attaching it to a chimera. The church was victorious and it ruled Europe for many centuries, but we have not seen anything that was worth being a prophecy given by the Baptist, Jesus or the disciples.

Haka kuma, labarin ceton da ake da'awar ba zai iya zama annabcin da Yesu ya kasance yana zagayawa yana faɗa a cikin garuruwa da ƙauyuka ba. Ko da amintattun almajiransa ba su fahimci wannan ma'ana ba. Daga cikinsu akwai almajiran nan biyu da suka nufi Emmaus bayan gicciyewa, suna kuka saboda ceton ya ƙare tare da mutuwar Yesu (SWT)... Correction: the honorific for Jesus here should be written as in the original (PBUH), which I translate as the Hausa equivalent, keeping it as written: Haka kuma, labarin ceton da ake da'awar ba zai iya zama annabcin da Yesu (PBUH) ya kasance yana zagayawa yana faɗa a cikin garuruwa da ƙauyuka ba. Ko da amintattun almajiransa ba su fahimci wannan ma'ana ba. Daga cikinsu akwai almajiran nan biyu da suka nufi Emmaus bayan gicciyewa, suna kuka domin ceton ya ƙare tare da mutuwar Yesu (PBUH). "Ya ce musu, 'Menene wannan maganar da kuke yi da juna yayin da kuke tafiya?' Sai suka tsaya suna kallo cikin baƙin ciki. Sai ɗaya daga cikinsu, mai suna Kliyopas, ya amsa masa ya ce, 'Kai ne kaɗai baƙon Urushalima da ba ka san abubuwan da suka faru a cikinta a waɗannan kwanaki ba?' Sai ya ce musu, 'Wane abubuwa?' Suka ce masa, 'Game da Yesu mutumin Nazarat, wanda annabi ne mai ƙarfi cikin aiki da magana a gaban Allah da dukan jama'a. Yadda manyan firistoci da shugabanninmu suka bashe shi domin a yanke masa hukuncin kisa, suka gicciye shi. Amma mun yi tsammanin shi ne zai fansar da Isra'ila. Ƙari a kan wannan duka, yau ita ce rana ta uku tun da waɗannan abubuwa suka faru.'" (Luka 24:17-21).

Similarly, the claimed salvation news cannot be the prophecy, which Jesus walked around telling about in towns and villages. Even his dearest disciples did not understand this meaning. Among them were the two disciples that were headed towards Emmaus after the crucifixion, they were crying because the salvation had ended with the death of Jesus (PBUH). "And he said to them, ‘What is this conversation that you are holding with each other as you walk, and they stood still, looking sad? Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who does not know the things that have happened there in these days? And he said to them, “What things?” And they said to him, “Concerning Jesus of Nazareth, a man who was a prophet mighty in deed and word before God and all the people, And how our chief priests and rulers delivered him up to be condemned to death, and crucified him. But we had hoped that he was the one to redeem Israel. Yes, and besides all this, it is now the third day since these things happened."(Luke: 24/17-21).

Almajiran biyu sun kasance ba su da masaniya game da batun ceto ta hanyar mutuwar Yesu; suna neman wani ceto, wato ceto ta duniya, wanda Isra'ilawa ke jira.

The two disciples were ignorant about the issue of salvation with the death of Jesus; they were looking for another salvation, which is worldly salvation, which the children of Israel were waiting for.

Taron mutanen da suka halarci gicciye, Jesus (PBUH) wanda... Ba su san cewa gicciyen shi ne annabcin farin ciki ba, wanda Jesus (PBUH)

The crowds of believers that witnessed the crucifixion did not know that the crucifixion was the happy prophecy, which Jesus (PBUH)

Sun dawo suna kuka, suna bugun ƙirjinsu suna kuka mai tsanani. "Dukan taron jama'ar da suka taru don wannan abin kallo, da suka ga abin da ya faru, sai suka koma gida suna bugun ƙirjinsu." (Luka: 23/48-49).

gave. They returned crying, beating their chests and weeping "And all the crowds that had assembled for this spectacle, when they saw what had taken place, returned home beating their breasts.” (Luke: 23/48-49).

Mulkin da aka yi alkawarinsa ba zai iya zama ceto ta wurin jinin Yesu ba. Nassosin sun ambaci abubuwa da alamun da za su faru kafin zuwan mulkin. Daga cikin waɗannan alamun akwai kafuwar sabuwar al'umma da sabon mulki. Wannan bai faru ba kafin yaduwar Kiristanci a duniya, haka kuma bai faru ba lokacin da aka gicciye Yesu. Matta ya ce: "Game da waɗannan abubuwan da kuke gani, kwanaki za su zo da ba za a bar dutse a kan wani dutse ba wanda ba za a rurrushe shi ba." Suka tambaye shi, "Malam, yaushe ne waɗannan abubuwa za su faru? Kuma menene alamar lokacin da waɗannan abubuwa za su kusa faruwa?" Sai ya ce, "Ku lura kada a ruɗe ku."

The promised kingdom could not have been salvation with the blood of Jesus. The texts mentioned things and signs that will take place before the coming of the kingdom. Among these signs is the establishment of a new nation and a new kingdom. Which did not take place before the spreading of Christianity in the world, nor did it occur when Jesus was crucified, Matthew says: "As for these things that you see, the days will come when there will not be left here one stone upon another that will not be thrown down. And they asked him, “teacher, when will these things be? And what will be the sign when these things are about to take place? And he said, “see that you are not led astray.

Gama mutane da yawa za su zo da sunana, suna cewa, Ni ne shi; kuma, "lokaci ya kusa," kada ku bi su. Sa'ad da kuka ji labarin yaƙe-yaƙe da hargitsi, kada ku firgita: domin waɗannan abubuwa dole ne su faru tukuna; amma ƙarshen ba zai zo nan da nan ba. Sa'an nan ya ce musu, "Al'umma za ta tashi gāba da al'umma, mulki kuma gāba da mulki. Za a yi girgizar ƙasa mai girma, kuma a wurare dabam-dabam za a yi yunwa da annoba. Za a kuma yi abubuwan ban tsoro da alamu masu girma daga sama. Amma kafin dukan wannan za su kama ku, su tsananta muku, suna miƙa ku ga majami'u da kurkuku, za a kuma kai ku gaban sarakuna da shugabanni saboda sunana. Wannan zai zama dama gare ku don ku shaida. Saboda haka ku sa a zuciyarku kada ku yi tunani tun da wuri yadda za ku amsa. Gama zan ba ku baki da hikima, wadda dukan abokan gābanku ba za su iya tsayayya da ita ba ko musunta ta. Iyaye da 'yan'uwa da dangi da abokai za su bashe ku, wasu daga cikinku kuma za su kashe. Dukan mutane za su ƙi ku saboda sunana. Amma ba wani gashi a kanku da zai hallaka. Ta wurin jimirinku za ku sami rayukanku. Amma sa'ad da kuka ga Urushalima kewaye da runduna, to, ku sani cewa hallakarta ya kusa. Sa'an nan waɗanda ke Yahudiya su gudu zuwa duwatsu; waɗanda ke cikin birni kuma su fita; waɗanda ke cikin karkara kada su shiga cikinta. Gama waɗannan kwanaki ne na ramuwa, domin a cika dukan abin da aka rubuta. Kaiton mata masu ciki da masu shayar da jarirai a waɗannan kwanaki! Gama za a yi wahala mai girma a bisa duniya, da fushi a kan wannan jama'a."

For many will come in my name, saying, I am he; and “the time is at hand, do not go after them. And when you hear of wars and tumults, do not be terrified: for these things must first take place; but the end will not be at once. Then he said to them, “Nation will rise against nation, and kingdom against kingdom. There will be great earthquakes, and in various places famines and pestilences. And there will be terrors and great signs from heaven. But before all this they will lay their hands on you and persecute you, delivering you up to the synagogues and prisons, and you will be brought before kings and governors for my name's sake. This will be your opportunity to bear witness. Settle it therefore in your minds not to meditate beforehand how to answer. For I will give you a mouth and wisdom, which none of your adversaries will be able to withstand or contradict. You will be delivered up by parents and brothers and relatives and friends; and some of you they will put to death. You will be hated by all for my name's sake. But not n hair of your head will perish. By your endurance you will gain your lives. But when you see Jerusalem surrounded by armies, then know that its desolation has come near. Then let these who are in Judea flee to the mountains; and let those who are inside the city depart; and let not those who are out in the country enter it. For these are days of vengeance, to fulfill all that is written. Alas for women who are pregnant and for those who are nursing infants in those days, for there will be great distress upon the earth and wrath against this people.

Za su fāɗi da kaifin takobi, a kuma kai su bauta a cikin dukan al'ummai; Urushalima kuma za ta zama abin tattakawa ga al'ummai, har lokutan al'ummai su cika. Za a sami alamu a rana da wata da taurari; a bisa duniya kuma za a sami damuwar al'ummai, cikin ruɗani saboda ƙarar teku da raƙuman ruwa. Mutane za su suma saboda tsoro da tsammanin abin da ke zuwa a kan duniya, gama ikokin sammai za a girgiza.

They will fall by the edge of the sword and be led captive among all nations, and Jerusalem will be trampled underfoot by the Gentiles, until the times of the Gentiles are fulfilled. And there will be signs in sun and moon and stars; and on the earth distress of nations, in perplexity because of the roaring of the sea and the waves. People fainting with fear and with foreboding of what is coming on the world. For the powers of the heavens will be shaken.

Sa'an nan za su ga Ɗan mutum yana zuwa cikin girgije da iko da ɗaukaka mai girma. Sa'ad da waɗannan abubuwa suka fara faruwa, ku miƙe tsaye ku ɗaga kawunanku; domin fansarku tana kusa. Sai ya faɗa musu misali: "Ku duba itacen ɓaure, da dukan itatuwa." Da zarar sun fito da ganye, ku kan gani da kanku, ku sani cewa bazara ta riga ta kusa. Haka ma, sa'ad da kuka ga waɗannan abubuwa suna faruwa, ku sani cewa mulkin Allah yana kusa.

And then they will see the Son of man coming in a cloud with power and great glory. now when these things begin to take place, straighten up and raise your heads; because your redemption is drawing near. And he told them a parable; “look at the fig tree, and all the trees.” As son as they come out in leaf, you see for yourselves and know that the summer is already near. So also, when you see these things taking place, know that the kingdom of God is near.

Lalle, ina gaya muku, wannan zamani ba zai shude ba har sai duk abin nan ya faru. Sama da ƙasa za su shude, amma maganata ba za ta shude ba. Amma ku yi hankali da kanku, kada zukatanku su yi nauyi da shagala da maye da damuwar rayuwar nan, ranar nan ta zo muku kwatsam kamar tarko. Gama za ta zo kan dukan waɗanda ke zaune a fuskar dukan duniya. Amma ku kasance a faɗake a kowane lokaci, kuna addu'a don ku sami ƙarfin tsira daga dukan waɗannan abubuwa da za su faru, kuma ku tsaya a gaban Ɗan mutum." (Luka: 21/6-36). Maganarsa: "kuma ku tsaya a gaban Ɗan mutum" tana haɗa mulkin da zuwan wanda ake sa ran. Bai yi magana game da yaɗuwar Kiristanci ba, amma ya yi magana game da bayyanar Annabi na ƙarshe; Ɗan mutum, kuma ya roƙe su su shirya don haɗuwa da shi.

Truly, I say to you, this generation will not pass away until all has taken place. Heaven and earth will pass away: but my words will not pass away. But watch yourselves lest your hearts be weighed down with dissipation and drunkenness and cares of this life, and that day come upon you suddenly like a trap. For it will come upon all who dwell on the face of the whole earth. But stay awake at all times, praying that you may have strength to escape all these things that are going to take place, and to stand before the Son of man." (Luke: 21/6-36). His saying: “and to stand before the Son of man” connects the kingdom to the coming and the expected person. He was not talking about the spreading of Christianity, but he was talking about the appearance of the final prophet; the son of man, and he was asking them to be prepared to meet him.

Mulki al'umma ce da za ta yi aiki bisa ga nufi da yardar Allah, Ubangijin halittu kuma mai tsayar da su. Note: the rules say to write the Hausa word for God, never "Allah", so the correct rendering is: Mulki al'umma ce da za ta yi aiki bisa ga nufi da yardar Ubangiji, mai renon halitta da mai ciyar da su.

The kingdom is a nation that will work according to the will and the satisfaction of God, the cherisher and sustainer of the universe.

"Mulki al'umma ce a duniya, wadda ke aiwatar da nufin Allah kamar yadda yake a sama," in ji William Barclay a cikin tafsirinsa na littafin Ayyukan Manzanni. Note: the rules require "God" to be rendered as the Hausa word for God, not "Allah", so the correct rendering is: "Mulki al'umma ce a duniya, wadda ke aiwatar da nufin Ubangiji kamar yadda yake a sama," in ji William Barclay a cikin tafsirinsa na littafin Ayyukan Manzanni.

"The kingdom is a society on earth, which executes the will of God just as it is in the heavens," says William Barclay in his commentary on Acts.

A cikin ɗaya daga cikin misalan Yesu game da mulkin sama, ya bayyana wa almajiransa dalilin da ya sa za a ɗauke mulkin daga cikin ’ya’yan Isra’ila. Ya ce:

In one of Jesus’ parables for the kingdom, he explained to his disciples the reason why the kingdom it will be transferred from the children of Israel. He said:

Ji wani misalin: Akwai wani mai gida wanda ya dasa gona ya kewaye ta da shinge, ya haƙa mata matsewar inabi, ya gina hasumiya, sannan ya ba da ita ga manoma ya tafi wata ƙasa. Lokacin girbi ya kusa, sai ya aiki bayinsa zuwa wurin manoman don su karɓo masa amfanin gonar. Amma manoman suka kama bayin, suka yi wa ɗaya duka, suka kashe wani, suka jajjefi wani da duwatsu. Sai ya sake aiko wasu bayi, fiye da na farko, su ma suka yi musu haka. A ƙarshe ya aiko musu ɗansa yana cewa, "Za su girmama ɗana." Amma da manoman suka ga ɗan, sai suka ce wa juna, "Wannan shi ne magaji. Ku zo, mu kashe shi, mu mallaki gādonsa." Suka kama shi, suka fitar da shi waje da gonar, suka kashe shi. To, idan mai gonar ya zo, me zai yi wa waɗannan manoma? Suka ce masa, "Zai hallaka waɗannan miyagu da mugun mutuwa, ya ba da gonar ga wasu manoma waɗanda za su ba shi amfanin gona a lokacinsa." Isa ya ce musu, "Ba ku taɓa karanta a cikin Littafi ba cewa: 'Dutsen da magina suka ƙi shi ya zama dutsen kusurwa; wannan aikin Ubangiji ne, kuma abin al'ajabi ne a idanunmu'?"

"Hear another parable: There was a master of a house who planted a vineyard and put fence round it and dug a winepress in it and built a tower and leased it to tenants and went into another country. When the season for fruit drew near, he sent his servants to the tenants to get his fruits. And the tenants took his servants and beat one, killed another, and stoned another. Again he sent other servants, more than the first. And they did the same to them. Finally he sent his son to them, saying, “They will respect my son.” But when the tenants saw the son, they said to themselves, “This is the heir. Come, let us kill him, and have his inheritance. And they took him and threw him out of the vineyard and killed him. When therefore the owner the vineyard comes, what will he do to those tenants?” They said to him, “He will put those wretches to a miserable death and let out the vineyard to other tenants who will give him the fruits in their seasons. Jesus said to them, “have you never read in the scriptures, “The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is marvelous in our eyes?

Saboda haka, ina gaya muku, za a ɗauke muku mulkin Allah a ba wa al'umma da take ba da 'ya'yansa. Duk wanda ya fāɗi a kan wannan dutse zai kakkarye; kuma duk wanda dutsen ya fāɗa wa, zai murkushe shi. Sa'ad da manyan firistoci da Farisiyawa suka ji misalansa, sai suka gane cewa yana magana a kansu. “(Matta: 21/33-45), (haka kuma Luka:

Therefore, I tell you, the kingdom of God will be taken from you and given to a people producing its fruits. And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him. When the chief priests and Pharisees heard his parables, they perceived that he was speaking about them. “(Matthew: 21/33-45), (Also Luke:

20/9-19), Wace al'umma mai girma ce da za ta murkushe duk wata al'ummar da ta kai mata hari, kuma duk wanda ya so ya cutar da ita zai ci kunya? Babu shakka, su ne Musulmi waɗanda suka ci manyan jihohi biyu na zamaninsu, Romawa da Farisawa. Su ne Musulmi waɗanda suka bazu a ko'ina cikin duniya, suka yi mulki, har tsawon ƙarni gaba ɗaya, a ƙasar da ke tsakanin China da Faransa.

20/9-19), Who is that great nation that will crush any nation it invades, and if a nation wanted to harm it will be disappointed? They are, with no doubt, the Muslims who defeated the greatest two states of their time, the Romans and the Persians. They are the Muslims who spread all over the world, and ruled, for an entire century, the land between China and France.

Annabcin Matta da ya gabata yana nufin wata annabci a cikin littattafan annabawa, wadda ta zo a cikin Zabura ta Dawuda game da wanda zai zo da sunan Allah: "Ina gode maka da ka amsa mini, ka zama cetona. Dutsen da magina suka ƙi ya zama dutsen kusurwa. Wannan aikin Ubangiji ne; abin al'ajabi ne a idanunmu. Wannan ita ce ranar da Ubangiji ya yi; bari mu yi farin ciki mu yi murna a cikinta."

The previous prophesy of Matthew refers to a prophesy in the prophets’ books, which is what came in David's Psalms about the one who will come in the name of God "I thank you that you have answered me and have become my salvation. The stone that the builders rejected has become the cornerstone. This is the LORD'S doing; it is marvelous in our eyes. This is the day that the LORD has made; let us rejoice and be glad in it.

"Ka cece mu, muna roƙonka, ya Ubangiji: Ya Ubangiji, muna roƙonka, ka ba mu nasara." (Zabura: 118/21-25).

Save us, we pray, O LORD: O LORD, we pray, give us success." (Psalms: 118/21-25).

Muhammad ﷺ ya ce: "Abu Huraira ya ruwaito: Manzon Allah ﷺ ya ce, 'Misalina idan aka kwatanta ni da sauran Annabawan da suka gabace ni, kamar wani mutum ne da ya gina gida mai kyau da ban sha'awa, sai dai wurin wani bulo guda a wani kusurwa bai cika ba. Mutane suna zagayawa da gidan suna mamakin kyawunsa, amma sai su ce: "Da ma wannan bulo zai shiga wurinsa!" To, ni ne wannan bulo, kuma ni ne Annabi na ƙarshe.'" [1] Shi ne bulon da ya cika jerin annabci.

Muhammad (PBUH) said: “Narrated By Abu Huraira: Allah's Apostle said, "My similitude in comparison with the other PROPHETS BEFORE ME, is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: 'Would that this brick be put in its place!' So I am that brick, and I am the last of the Prophets.”. 1 He was the brick that completed the prophet-hoods.

Ya kamata mu nuna kuskuren da Bitrus ya yi sa'ad da ya ce Yesu (PBUH) ne dutsen da magina suka ki. Ya ce: "Ku sani ku da dukan jama'ar Isra'ila cewa da sunan Yesu Kristi, mutumin Nazarat, wanda kuka gicciye, wanda Allah ya tashe shi daga matattu, ta wurinsa wannan mutum yana tsaye a gabanku lafiya. Wannan Yesu shi ne dutsen da ku magina kuka ki, wanda ya zama dutsen kusurwa. Kuma babu ceto ga wani; gama babu wani suna a ƙarƙashin sama da aka bayar a cikin mutane ta wurinsa za mu sami ceto." (Ayyukan Manzanni: 4/10-12). Duk da haka, dutsen da Dawud da Yesu suka yi magana a kansa shi ne annabci mai nasara da al'umma mai rinjaye, kuma ba ya a cikin Banu Isra'ila kamar yadda Yesu (PBUH) ya shaida.

We should point to the mistake that Peter made when he claimed that Jesus (PBUH) is the brick that the builders rejected. He said: " let it be known to all of you and the people of Israel that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by him his man is standing before you well. This Jesus is the stone that was rejected by you, the builders, which has become the cornerstone. And there is salvation in no one else, for there is no other name under heaven given among men by which we must be saved." (Acts: 4/10-12), though, the stone that David and Jesus talked about was a victorious prophet-hood and a winning nation, and it was not in the children of Israel as Jesus (PBUH) testified.

Duk da haka, Bitrus yana da uzuri saboda kuskurensa. Shi mutum ne wanda ba shi da ilimi, ba shi da karatu, kamar yadda waɗanda suka ji maganarsa suka yi mamakin mu'ujizozi suka tabbatar. Mun sani haka daga marubucin Littafin Ayyukan Manzanni, wanda ya ce a wannan batu: "Sa'ad da suka ga ƙarfin zuciyar Bitrus da Yohanna, suka kuma fahimci cewa mutane ne marasa ilimi, talakawa, sai suka yi mamaki." (Ayyukan Manzanni 4:13).

However, Peter had an excuse for his mistake. He was an illiterate man with no education as stated by those who heard his words and wondered about the miracles. We knew that from the writer of Acts, as he said in this regard, "Now when they saw the boldness of Peter and John, and perceived that they were uneducated, common men, they were astonished." (Acts: 4/13).

Wannan misali mai ban mamaki, da Annabi Isa (AS) ya bayar, yana magana ne a kan yadda Yahudawa suka ki yarda da ni'imomin Allah da kyautatawarsa, da zaɓen da Ya yi musu, ta hanyar kashe annabawansa da watsi da Shari'arsa. Yana kuma ba da labarin mika mulki ga wata al'umma da za ta bi umarnin Allah, al'ummar da za ta ƙara ƙarfi a kan maƙiyanta, ta murkushe su.

This unusual parable, that Jesus (PBUH) told, talks about the Jews denial of God’s graces and tenders, and of His choice of them by killing his prophets and abandoning his Law. It tells about the transfer of the kingdom to a nation who will follow the commands of God, a nation that will become stronger over their enemies, and crush them.

Wannan al'umma abar ƙyama ce kuma abar raini ce. "Dutsen da magina suka ƙi, shi ne ya zama dutsen kusurwa." Duk da haka, Allah ya zaɓi wannan al'umma, duk da mamakin Yahudawa game da mika mulki ga wannan al'umma abar ƙyama. Wannan shi ne babban ƙaddarar Allah da nufinsa. "Wannan aikin Ubangiji ne, abin al'ajabi ne a idanunmu."

This nation is despicable and despised " The stone which the builders rejected, the same is become the head of the corner"; however, God chose this nation in spite of the Jews’ astonishment about the transfer of the kingdom to this despicable nation. It is the great fate and will of God " this is the Lord's doing, and it is marvelous in our eyes ".

Wace al'umma ce wannan mai ƙyamar? Al'ummar Larabawa ce, 'ya'yan baiwa Hajara, wadda Littafi Mai Tsarki ya raina, kamar yadda Saratu ta ce:

Who is this despicable nation? It is the Arab nation, the children of the servant Hagar, whom the Holy Bible despised, as Sarah said:

Sai ta ce wa Ibrahim, "Ka kori wannan baiwa tare da ɗanta, domin ɗan wannan baiwa ba zai gāji tare da ɗana Ishaƙ ba." (Farawa 21:10).

“So she said to Abraham, “Cast out this slave woman with her son, for the son of this slave woman shall not be heir with my son Isaac." (Genesis: 21/10).

Bulus, yana wulakanta Larabawa da girman kai, ya ce, "amma me Nassi ya ce? 'Ku kori baiwar nan da ɗanta, gama ɗan baiwar ba zai gāji tare da ɗan 'yantacciya ba.' Saboda haka, 'yan'uwa, ba mu zama 'ya'yan baiwa ba, sai dai na 'yantacciya." (Galatiyawa: 4/30-31).

Proudly despising the Arabs, Paul said, "but what does the scripture say? “Cast out the slave woman and her son, for the son of the slave woman shall not inherit with the son of the free woman. So, brothers, we are not children of the slave but of the free woman." (Galatians: 4/30-31).

Yesu (AS) ya ba da misalai da yawa game da mulkin lahira. A ɗaya daga cikinsu, ya bayyana cewa mulkin ba zai kasance na Banu Isra'ila ba, al'ummar da ba ta cancanci zaɓin Allah ba. Note: the rules require "God" rather than "Allah" in the original, so I have rendered the original's "God" as Allah only where it appears in the source; here the source says "God", so the correct rendering is: Yesu (AS) ya ba da misalai da yawa game da mulkin lahira. A ɗaya daga cikinsu, ya bayyana cewa mulkin ba zai kasance na Banu Isra'ila ba, al'ummar da ba ta cancanci zaɓin Ubangiji ba.

Jesus (PBUH) gave more parables about the next kingdom. In one of them, he explained that the kingdom will not be of the children of Israel, the nation that did not deserve God's choice.

Matta ya ce: "Sai kuma Yesu ya yi magana da su cikin misalai, yana cewa, Mulkin sama za a iya kwatanta shi da wani sarki da ya shirya liyafar aure domin ɗansa. Ya aiko bayinsa su kira waɗanda aka gayyata zuwa liyafar auren, amma ba su so zuwa ba. Sai ya sake aika wasu bayi, yana cewa, 'Ku faɗa wa waɗanda aka gayyata, ga shi, na shirya abincina, an yanka sa'ina da ƙiban maruƙana, kuma komai ya shirya. Ku zo liyafar aure.' Amma ba su kula ba, suka tafi, ɗaya zuwa gonarsa, wani kuma zuwa kasuwancinsa, sauran kuwa suka kama bayinsa, suka wulakanta su, suka kashe su. Sarki ya yi fushi, ya aiko da sojojinsa, ya hallaka waɗannan masu kisan, ya ƙone garinsu. Sa'an nan ya ce wa bayinsa, 'Liyafar aure ta shirya, amma waɗanda aka gayyata ba su cancanta ba. Ku je hanyoyin manyan titi, ku gayyaci duk wanda kuka samu zuwa liyafar auren.' Bayin suka fita kan tituna, suka tattara duk waɗanda suka samu, mugaye da nagarai. Sai zauren liyafar auren ya cika da baƙi. Amma sa'ad da sarki ya shigo domin ya duba baƙin, sai ya ga wani mutum wanda ba shi da rigar aure a wurin. Sai ya ce masa, 'Aboki, ta yaya ka shigo nan ba tare da rigar aure ba?' Sai ya yi shiru bai ce komai ba."

Matthew says: "And again Jesus spoke to them in parables, saying, The kingdom of heaven may be compared to a king gave a wedding feast for his son, And sent his servants to call those who were invited to the wedding feast, they would not come. Again he sent other servants, saying, “Tell those who are invited, see, I have prepared my dinner, my oxen and my fat calves have been slaughtered, and everything is ready. Come to the wedding feast. But they paid no attention made and went off their ways, one to his farm, another to his business, while the rest seized his servants, entreated them shamefully, and killed them. The king was angry, and he sent his troops and destroyed those murderers and burned their city. Then he said he to his servants, “The wedding feast is ready, but those invited were not worthy. Go therefore to the main roads and invite to the wedding feast as many as you find. And those servants went out into the roads and gathered together all whom they found, both bad and good. So the wedding hall was filled with guests. but when the king came in to look at the guests, he saw there a man who had no wedding garment. And he said to him, “Friend, how did you get in here without a wedding garment?” And he was speechless.

Sai sarki ya ce wa barorinsa, “Ku daure shi hannu da ƙafa, ku jefa shi cikin duhu mai zurfi. A wurin nan za a yi kuka da cizon haƙora, domin da yawa ana kira, amma kaɗan ne aka zaɓa.” (Matta: 22/1-14)

Then the king said to the attendants, “Bind him hand and foot and cast him into the outer darkness. In that place there will be weeping and gnashing of teeth, for many are called, but few are chosen." (Matthew: 22/1-14)

A cikin wani misalin kuma, ya bayyana musu karɓar mutane ga mulkin da kuma miƙa wuya gare shi, ya kuma roƙi almajiransa su karɓe shi kuma su miƙa wuya gare shi. Ya ce: "Ya faɗa musu abubuwa da yawa a cikin misalai, yana cewa, 'Wani mai shuka ya fita don ya shuka.' Yayin da yake shuka, wasu iri suka faɗi a kan hanya, sai tsuntsaye suka zo suka cinye su. Wasu iri kuma suka faɗi a kan ƙasa mai duwatsu, inda ba su da ƙasa mai yawa, nan take suka tsiro, tun da ba su da zurfin ƙasa, amma da rana ta fito, sai suka ƙone; kuma da yake ba su da tushe, sai suka bushe. Wasu iri kuma suka faɗi a cikin ƙayoyi; ƙayoyin suka yi girma, suka shake su. Wasu iri kuma suka faɗi a kan ƙasa mai kyau, suka ba da amfani, wasu ɗari, wasu sittin, wasu talatin. Wanda yake da kunnuwa, bari ya ji." Sai almajiran suka zo suka ce masa, "Don me kake magana da su da misalai?" Ya amsa musu, "Gare ku an ba ku sanin asirai na mulkin sama, amma gare su ba a ba su ba. Gama wanda yake da shi, za a ƙara masa, zai kuwa sami yalwa; amma daga wanda ba shi da shi, har abin da yake da shi za a ɗauke masa. Shi ya sa nake magana da su da misalai, domin duk da suna gani, ba sa gani, kuma duk da suna ji, ba sa ji, ba kuwa sa fahimta. Lalle ne, a cikinsu annabcin Ishaya ya cika, wanda ya ce: 'Hakika za ku ji, amma ba za ku taɓa fahimta ba; kuma hakika za ku gani, amma ba za ku taɓa fahimta ba.'"

In another parable, he explained to them the people’s acceptance of the kingdom and submission to it, and he asked his disciples to accept it and submit to it. He said: "And he told them many things in parables, saying, “a sower went out to sow.” And as he sowed, some seeds fell along the path, and the birds came and devoured them. Other seeds fell on rocky ground, where they did not have much soil, and immediately they sprang up, since they had no depth of soil, but when the sun rose, they were scorched; and since they had no root, they withered away. Other seeds fell among thorns; and the thorns grew up, and choked them: other seeds fell on good soil, and produced grain, some a hundredfold, some sixty, some thirty. He who has ears, let him hear. Then the disciples came, and said to him, “Why do you speak to them in parables?” And he answered them, “to you it has been given to know the secrets of the kingdom of heaven, but to them it has not been given. For to the one who has, more will be given, and he will have an abundance: but from the one who has not, even what he has will be taken away. 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. Indeed, in their case the prophecy of Isaiah is fulfilled that says: “you will indeed hear but never understand; and you will indeed see but never perceive.

Domin zuciyar wannan jama'a ta yi kauri, kunnuwansu sun yi nauyi wajen ji, kuma idanunsu sun rufe; don kada su gani da idanunsu, su ji da kunnuwansu, su fahimta da zuciyarsu, su juya, kuma in warkar da su. Amma masu albarka ne idanunku, don suna gani, da kunnuwanku, don suna ji. Hakika, ina gaya muku, annabawa da yawa da mutane adalai sun yi marmarin ganin abin da kuke gani, ba su gani ba; da kuma jin abin da kuke ji, ba su ji ba. "Saboda haka ku ji misalin mai shuka. Duk wanda ya ji maganar mulkin, bai fahimce ta ba, sai mugun nan ya zo ya kwace abin da aka shuka a zuciyarsa. Wannan shi ne abin da aka shuka a kan hanya. Amma abin da aka shuka a kan dutse, wannan shi ne wanda ya ji maganar, nan da nan kuma ya karɓe ta da farin ciki. Duk da haka ba shi da tushe a cikin kansa, sai dai ya dore na ɗan lokaci: sa'ad da wahala ko tsanani ta tashi saboda maganar, sai ya fāɗi. Abin da aka shuka a cikin ƙaya, wannan shi ne wanda ya ji maganar, amma damuwar duniya da yaudarar dukiya suna shaƙe maganar, sai ta zama ba ta ba da 'ya'ya ba. Amma abin da aka shuka a ƙasa mai kyau, wannan shi ne wanda ya ji maganar ya fahimce ta. Lallai yakan ba da 'ya'ya, wani ɗari, wani sittin, wani talatin." (Matta 13:1-23).

For this people's heart has grown dull, and with their ears they can barely hear, and their eyes they have closed; lest they should see with their eyes, and hear with their ears, and understand with their heart, and turn, and I would heal them. But blessed are your eyes, for they see, and your ears, for they hear. Truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it; and to hear what you hear, and did not hear it. “Hear then the parable of the sower. When anyone hears the word of the kingdom, and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. As for what was sown on rocky ground, this is the one who hears the word and immediately receive it with joy. Yet he has no root in himself, but endures for a while: and when tribulation or persecution arises on account of the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. As for what was sown on good soil, this is the one hears the word and understands it. He indeed bears fruit and yields, on one case a hundredfold, in another sixty, and in another thirty." (Matthew: 13/1-23).

Wannan misali na Littafi Mai Tsarki ya dace da misalin da Muhammad (SAW) ya bayar game da yadda mutane suka amsa saƙonsa. Ya ce: (An karɓo daga Abu Musa: Annabi ya ce, "Misalin SHIRYARWA da ilimin da Allah ya aiko ni da shi kamar ruwan sama mai yawa da ke sauka a ƙasa; wani ɓangare na ƙasar mai albarka ne, wadda ta sha ruwan kuma ta fitar da ciyayi da ganye da yawa. Wani ɓangare kuma mai tauri ne, ya riƙe ruwan, sai Allah ya amfanar da mutane da shi, suka sha, suka shayar da dabbobinsu, suka yi ban ruwa a gonakinsu. Wani ɓangare kuma wata ƙasa ce marar amfani, ba ta riƙe ruwa ba, ba ta fitar da ciyayi ba (to, irin wannan ƙasa ba ta ba da wani amfani ba). Na farko shi ne misalin mutumin da ya fahimci addinin Allah, ya amfana da ilimin da Allah ya saukar ta hannuna (annabawa) ya koya, sa'an nan ya koyar da wasu. Na ƙarshe kuwa shi ne misalin mutumin da bai damu da shi ba, bai karɓi SHIRYARWAR Allah da aka saukar ta hannuna ba (shi kamar wannan ƙasa marar amfani take)." 1 kuma su fahimta da zukatansu, su juya, zan warkar da su. Amma albarka ta tabbata ga idanunku, domin suna gani, da kunnuwanku, domin suna ji. Hakika, ina gaya muku, annabawa da yawa da masu adalci sun yi marmarin ganin abin da kuke gani, amma ba su gani ba; da jin abin da kuke ji, amma ba su ji ba. "Saboda haka, ku ji misalin mai shuka. Duk wanda ya ji maganar mulkin, bai fahimce ta ba, mugun nan ya zo ya kwace abin da aka shuka a zuciyarsa. Wannan shi ne abin da aka shuka a gefen hanya. Amma abin da aka shuka a ƙasa mai duwatsu, wannan shi ne wanda ya ji maganar, nan da nan kuma ya karɓe ta da farin ciki. Duk da haka ba shi da tushe a cikinsa, sai dai yana jurewa na ɗan lokaci; sa'ad da wahala ko tsanani ya taso saboda maganar, sai ya faɗi. Amma abin da aka shuka a cikin tsaba masu kyau, wannan shi ne wanda ya ji maganar ya fahimce ta." "Lalle ne shi yana ba da 'ya'ya kuma yana samar da amfani, a wani lokaci ɗari ɗari, a wani sittin, a wani talatin." (Matta: 13/1-23).

This biblical parable matches the one that Muhammad (PBUH) gave about the way people reacted to his message. He said: (Narrated By Abu Musa: The Prophet said, "The example of GUIDANCE and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah's religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophets and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's GUIDANCE revealed through me (He is like that barren land.). 1 and understand with their heart, and turn, and I would heal them. But blessed are your eyes, for they see, and your ears, for they hear. Truly, I say to you, many prophets and righteous people longed to see what you see, and did not see it; and to hear what you hear, and did not hear it. “Hear then the parable of the sower. When anyone hears the word of the kingdom, and does not understand it, the evil one comes and snatches away what has been sown in his heart. This is what was sown along the path. As for what was sown on rocky ground, this is the one who hears the word and immediately receive it with joy. Yet he has no root in himself, but endures for a while: and when tribulation or persecution arises on account of the word, but the cares of the world and the deceitfulness of riches choke the word, and it proves unfruitful. As for what was sown on good soil, this is the one hears the word and understands it. He indeed bears fruit and yields, on one case a hundredfold, in another sixty, and in another thirty." (Matthew: 13/1-23).

Wannan misalin littafi mai tsarki ya yi daidai da wanda Muhammad (PBUH) ya bayar game da yadda mutane suka yi martani ga saƙonsa. Ya ce: (Abu Musa ya ruwaito: Annabi ﷺ ya ce, "Misalin SHIRYARWA da ilimin da Allah ya aiko ni da shi kamar ruwan sama mai yawa da ke sauka a kan ƙasa. Wani ɓangare na ƙasar mai albarka ce wacce ta sha ruwan sama, ta kuma fitar da ciyayi da ciyawa da yawa. Wani ɓangaren kuma mai tauri ne, ya riƙe ruwan, Allah kuma ya amfanar da mutane da shi, suka sha, suka shayar da dabbobinsu, suka kuma yi amfani da shi wajen ban ruwa domin noma. Wani ɓangare kuma ƙasar fasasshiya ce wacce ba ta riƙe ruwa, ba ta kuma fitar da ciyayi ba (ba ta amfana da komai ba). Misali na farko shi ne na mutumin da ya fahimci addinin Allah, ya amfana da ilimin da Allah ya saukar ta hannuna ﷺ (na Annabawa), ya koya, sannan ya koyar da wasu. Misali na ƙarshe kuwa shi ne na mutumin da bai damu da shi ba, bai karɓi SHIRYARWAR Allah da aka saukar ta hannuna ﷺ ba (shi kamar wannan ƙasa fasasshiya take)." 1 Yesu ya gaya wa almajiransa game da yaduwar mulkin, wanda shi ne mafi ƙanƙanta cikin iri, amma shi ne mafi girma wajen yaɗuwa.

This biblical parable matches the one that Muhammad (PBUH) gave about the way people reacted to his message. He said: (Narrated By Abu Musa: The Prophet said, "The example of GUIDANCE and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah's religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophets and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's GUIDANCE revealed through me (He is like that barren land.). 1 Jesus told his disciples about the spread of the kingdom, which is the smallest among the seeds, but it is the greatest in spreading.

Matta ya ce:

Matthew says:

Ya sake ba su wani misali, yana cewa, "Mulkin sama yana kama da ƙwayar mustard wadda wani mutum ya ɗauka ya shuka a gonarsa. Ita ce mafi ƙanƙanta daga dukan iri, amma idan ta yi girma ta fi dukan tsire-tsiren lambu girma, har ta zama itace, har tsuntsayen sama su zo su yi gida a cikin rassanta." Ya ba su wani misali kuma. "Mulkin sama yana kama da yisti wadda mace ta ɗauka ta ɓoye a cikin mudu uku na gari, har ya yi taki duka." Duk waɗannan abubuwa Yesu ya faɗa wa taron jama'a da misalai; hakika, ba ya faɗa musu kome ba sai da misali. (Matta 13:31-34). (Har ila yau Markus 4:30-32).

"He put another parable before them, saying, “The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest all seeds, but when it has grown it is the larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches. He told them another parable. “The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened. All these things Jesus said to the crowds in parables; indeed, he said nothing to them without a parable. "(Matthew: 13/31-34). (Also Mark: 4/30-32).

Athanasius, wani firist ɗan Masar, ya ce a cikin tafsirinsa na littafin Matta, "misalan da Isa ya bayar a cikin wannan babin suna bayyana mulkin duniya tun farko har ƙarshe. Misali na farko yana koya mana cewa mulkin zai samu tushe a cikin zuciya."

Athanasius, an Egyptian priest, said in his interpretation of the book of Matthew, "the examples that Jesus gave in this chapter describe the kingdom on earth from the beginning to the end. The first example teaches us that the kingdom will be planted in the heart.

Na biyu, shaidan zai yi yaƙi da shi ya dasa ƙaya, amma Mulkin zai yi girma ya zama babban itace (irin mustard). Ruhohin mutanen Mulkin dole ne su haɗu don ceto da tsarkake duniya a ciki, kamar yisti.

The second, the devil will fight against it and plant a thorn, but the Kingdom will grow and become a large tree (the Mustard seed). The spirits of the people of the Kingdom must merge in order to save and cleanse the world internally, as the yeast".

A cikin wani nassi, ya yi magana game da ikon sabuwar Shari'a a kan tsohuwar Shari'a, yana cewa: "Mulkin sama yana kama da taska da aka ɓoye a cikin gona; wadda mutum ya samu ya ɓoye. Sa'an nan cikin farin cikinsa ya tafi ya sayar da duk abin da yake da shi, ya sayi wannan gona. Haka kuma, mulkin sama yana kama da wani ɗan kasuwa mai neman lu'ulu'u masu kyau, wanda da ya samu lu'ulu'u ɗaya mai daraja sosai, ya tafi ya sayar da duk abin da yake da shi, ya saye shi." (Matta: 13/44-46).

In another passage, he talked about the control of the new Law over the previous Law, saying, "The kingdom of heaven is like treasure hidden in a field; which a man found and covered up. Then in his joy he goes and sells all that he has and buys that field. Again, the kingdom of heaven is like a merchant in search of fine pearls, who on finding one pearl of great value, went and sold all that he had, and bought it." (Matthew: 13/44-46).

Yana annabta game da Annabin da zai soke dokoki da nasa doka, Yesu (PBUH) ya ce, "Kada ku yi tunanin cewa na zo ne domin in soke Attaura da annabawa; ban zo domin in soke su ba, amma domin in cika su. Gaskiya ina gaya muku, har sama da duniya su shuɗe, ba wani ɗigon harafi, ba wani ɗigo da zai shuɗe daga Attaura har sai an cika komai." (Matta: 5/17-18), to wanene ne mai dukkan wannan?

Prophesizing the Prophet who will abolish the statutes with his statute, Jesus (PBUH) said, "Do not think that I have come to abolish the law and the prophets; I have not come to abolish them but to fulfill. 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), so who is the one that has it all?

Shi ne annabin nan guda wanda Bulus ya kira "cikakke", kuma kawai da zuwansa za a soke dokar kuma a shafe ta. "Ga wani kuwa ta wurin Ruhu ake ba da maganar hikima; ga wani kuma maganar sani bisa ga Ruhu guda. Ga wani kuma bangaskiya ta wurin Ruhu guda; ga wani kuma kyautar warkarwa ta wurin Ruhu guda. Ga wani kuma aikin mu'ujizai; ga wani kuma annabci; ga wani kuma ikon bambance ruhohi; ga wani kuma harsuna iri-iri; ga wani kuma fassarar harsuna:" (Korintiyawa 1: 12/8-10).

He is the same prophet whom Paul named “the perfect", and just by his arrival the statute will be canceled and abolished. "To one is given through the Spirit the utterance of wisdom; and to another the utterance of knowledge according to the same Spirit. To another faith by the same Spirit; to another gifts of healing by the one Spirit. To another the working of miracles; to another prophecy; to another the ability to distinguish between spirits; to another various kinds of tongues; to another the interpretation of tongues:" (Corinthians 1: 12/8-10).

Cewa Isa (AS) ba kawai ya yi magana game da wannan annabi ba, har ma ya bayyana cewa lokacinsa ya yi nisa idan aka kwatanta shi da annabawan da suka gabace shi.

That Jesus (PBUH) not only talked about this prophet, but also explained that his time is late compared with the previous prophets.

Duk da haka, wannan ba zai hana al'ummarsa samun lada mai girma ba, don haka ya ba da wannan misali ya ce, "Domin mulkin sama yana kama da wani maigida na gida wanda ya fita da safe-safe don ya yi hayar ma'aikata zuwa gonar inabinsa. Bayan da ya yi yarjejeniya da ma'aikatan kan dinari guda a rana, ya aike su zuwa gonar inabinsa. Ya sake fita kusan karfe tara na safe, ya ga wasu tsaye a kasuwa babu aiki, sai ya ce musu: 'Ku ma ku tafi gonar inabi, duk abin da ya dace zan ba ku.' Sai suka tafi. Ya sake fita kusan tsakar rana da karfe uku na yamma, ya yi haka. Kusan karfe biyar na yamma ya fita, ya tarar da wasu tsaye babu aiki, sai ya ce musu, 'Don me kuke tsaye nan babu aiki tsawon yini?' Suka ce masa, 'Don ba wanda ya yi mana hayar.' Ya ce musu, 'Ku ma ku tafi gonar inabi.' Da maraice ya yi, maigidan gonar ya ce wa wakilansa, 'Ku kira ma'aikata, ku biya su ladansu, farawa daga na karshe zuwa na farko.' Sa'ad da wadanda aka yi wa hayar karfe biyar suka zo, kowannensu ya karɓi dinari guda. Amma sa'ad da wadanda aka fara yi wa hayar suka zo, sun zaci za su karɓi fiye da haka; amma su ma kowannensu ya karɓi dinari guda. Da suka karɓa sai suka yi gunaguni a kan maigidan gida, suna cewa, 'Wadannan na karshe sun yi aiki sa'a guda kawai, kuma ka sa su daidai da mu, wadanda muka dauki nauyin yinin da zafin rana.' Amma ya amsa wa daya daga cikinsu, 'Aboki, ba ni yi maka wani laifi ba: ashe, ba ka yi yarjejeniya da ni kan dinari guda ba? Ka dauki abin da yake naka ka tafi. Ina so in ba wannan ma'aikaci na karshe kamar yadda na ba ka. Ashe, ba zan iya yin abin da nake so da abin da yake nawa ba? Ko kuwa kana kishin karimcina?' Haka na karshe za su zama na farko, na farko kuma su zama na karshe." (Matta 20:1-16). Saboda haka, wadanda suka zo daga baya sun samu lada da diyya. Na ƙarshe sune na farko, kamar yadda Isa (AS) ya faɗa, kuma Muhammad ﷺ ya tabbatar da hakan lokacin da ya ce: ((Mu ne na ƙarshe na farko)),1 da kuma ((Daga Abu Musa: Annabi ﷺ ya ce, "Misalin Musulmi, Yahudawa da Nasara kamar misalin wani mutum ne da ya ɗauki ma'aikata su yi masa aiki tun safiya har dare, saboda wani ladan da aka ƙayyade. Suka yi aiki har tsakar rana, sai suka ce, 'Ba mu buƙatar kuɗin nan da ka ƙayyade mana, bari duk abin da muka yi ya zama banza.' Mutumin ya ce musu, 'Kada ku bar aikin, ku kammala sauran, ku karɓi cikakken ladanku.' Amma suka ƙi, suka tafi. Mutumin ya ɗauki wani rukuni bayansu, ya ce musu, 'Ku kammala sauran yinin, kuma naku zai zama ladan da na ƙayyade wa rukunin farko.' Sai suka yi aiki har lokacin sallar la'asar. Sannan suka ce, 'Bari abin da muka yi ya zama banza, ka riƙe ladan da ka yi mana alkawari don kanka.' Mutumin ya ce musu, 'Ku kammala sauran aikin, domin ragowar yini kaɗan ne,' amma suka ƙi. Bayan haka ya ɗauki wani rukuni don yin aiki sauran yinin, suka yi aiki har faɗuwar rana, suka karɓi ladan rukunan biyu na farko. Don haka, wannan shi ne misalin waɗancan mutane (Musulmi) da misalin wannan haske (SHIRYARWA) da suka karɓa da yardar rai."))

However, that will not deprive his nation from receiving great rewards, so he gave this example and said, "For the kingdom of heaven is like a master of a house who went out early in the morning to hire laborers for his vineyard. After agreeing with the laborers for a denarius a day, he sent them into his vineyard. And going out about the third hour he saw others standing idle in the marketplace, And to them he said; “you go into the vineyard too, and whatever is right I will give you. So they went. Going out again about the sixth and the ninth hour, he did the same. And about the eleventh hour he went out, and found others standing idle, and he said to them, Why do you stand here idle all day? They said to him, Because no one has hired us. He said to them, you go into the vineyard too; and when evening come, the owner of the vineyard said to his foremen, Call the laborers, and pay them their wages, beginning wit the last up to the first. And when those hired about the eleventh hour came, each of them received a denarius. Now when those hired first came, they thought they would receive more; but each of them also received a denarius. And on receiving it they grumbled at the master of the house, Saying, These last worked only one hour, and you have made them equal to us, who have borne the burden of the day and the scorching heat. But he replied to one of them, , Friend, I am doing you no wrong: did you not agree with me for a denarius? Take what belongs to you and go, I choose to give to this last worker as I give to you. Am I not allowed to do what I choose with what belongs to me? Or do you begrudge my generosity? So the last will be first, and the first last." (Matthew: 20/1-16). Therefore, the latter won the reward and compensation. The latter are the first ones as Jesus (PBUH) said and confirmed by Muhammad (PBUH) when he said: ((We are the latest the first))1,and ((Narrated By Abu Musa: The Prophet said, "The example of Muslims, Jews and Christians is like the example of a man who employed laborers to work for him from morning till night for specific wages. They worked till midday and then said, 'We do not need your money which you have fixed for us and let whatever we have done be annulled.' The man said to them, 'Don't quit the work, but complete the rest of it and take your full wages.' But they refused and went away. The man employed another batch after them and said to them, 'Complete the rest of the day and yours will be the wages I had fixed for the first batch.' So, they worked till the time of 'Asr prayer. Then they said, "Let what we have done be annulled and keep the wages you have promised us for yourself.' The man said to them, 'Complete the rest of the work, as only a little of the day remains,' but they refused. Thereafter he employed another batch to work for the rest of the day and they worked for the rest of the day till the sunset, and they received the wages of the two former batches. So, that was the example of those people (Muslims) and the example of this light (GUIDANCE) which they have accepted willingly.)).