Domin rage bakin cikinsu, bayan sun dawo daga bauta, Annabi Haggai ya faɗa wa Bani Isra'ila wani annabci daga wurin Allah... (wait: rule says write "God", never "Allah"). Correct translation: Domin rage baƙin cikinsu, bayan sun dawo daga bauta, Annabi Haggai ya faɗa wa Bani Isra'ila wani annabci daga wurin Ubangiji. Ga abin da ya ce:

To reduce their sadness, after they returned from captivity, the prophet Haggai told the Children of Israel a prophecy from God. It reads as follows:

Gama ga abin da Ubangijin rundunoni ya ce: "Sau ɗaya, bayan ɗan lokaci, zan girgiza sammai da duniya, da teku da busasshiyar ƙasa. Zan girgiza dukan al'ummai, har dukiyar dukan al'ummai ta zo, zan cika wannan Haikali da ɗaukaka, in ji Ubangijin rundunoni. Azurfa tana tawa ce, zinariya kuma tawa ce, in ji Ubangijin rundunoni. Ɗaukakar wannan Haikali ta ƙarshe za ta fi ta farko girma, in ji Ubangijin rundunoni: a wannan wuri kuwa zan ba da salama, in ji Ubangijin rundunoni." (Haggai: 2/6-9).

"For thus says the LORD of hosts; yet once more, it a little while, I will shake the heavens, and the earth, and the sea, and the dry land. And I will shake all nations, so that the treasure of all nations shall come in, and I will fill this house with glory, says the LORD of hosts. The silver is mine, and the gold is mine, declares the LORD of hosts. The latter glory of this house shall be greater than the former, says the LORD of hosts: and in this place will I give peace, declares the LORD of hosts." (Haggai: 2/6-9).

Wannan annabci, babu shakka, yana magana ne a kan annabin da ake sa ran zuwansa, wanda Ibrahim ya yi alkawarinsa. Yakubu, Musa da Dawud (AS) su ma sun yi annabci game da shi.

This prophecy, in no doubt, is talking about the expected prophet whom Abraham had promised. Jacob, Moses and David (PBUT) had also prophesized about him.

Firist da ya gabata, Abdul Ahad Dawoud, wanda ƙwararre ne a harsunan dā, ya faɗi rubutun da Ibrananci, sannan ya fassara shi kamar haka:

The previous priest Abdul Ahad Dawoud, who is an expert with ancient languages, quoted the text in Hebrew and translated it as follows:

"Zan girgiza dukan duniya gaba ɗaya, kuma (Mehmad) zai zo wa dukan al'ummai… kuma a wannan wuri zan ba da salama." Kalmar "Mehmad" ko "Hamdet" tana zuwa cikin harshen Ibrananci kamar yadda take a wata sabuwar karatu. Ana amfani da ita a Ibrananci don nufin "babban buri" ko "abin da ake so", kuma rubutun bisa ga fassarar Ibrananci ta gama-gari ya ce:

“I will shake all the whole earth, and (Mehmad) will come to all the nations… and in this place I will give peace". The word "Mehmad" or "Hamdet" comes in the Hebrew language as it comes in another new reading. It is usually used in Hebrew to mean "the great wish" or "the desired", and the text according to the common Hebrew translation:

The input "(fabaaou Hamdat kol hagoyeem)" appears to be a transliterated Arabic phrase, not an English sentence. Since I translate English into Hausa, I can't render this faithfully as written. If you send the English text, I'll translate it into Hausa.

(fabaaou Hamdat kol hagoyeem).

To jerin, idan muka bar suna ba tare da fassara ba (wanda shi ne abin da ya kamata a yi da sunaye), to za mu ga cewa kalmar "Mehmad" ita ce lafazin Ibrananci na sunan Larabci Ahmad, wanda masu fassara suka rasa lokacin da suma suka fassara sunaye.

However if we leave the name as it is without translation (which is what is supposed to be done with names), then we will find the word "Mehmad" is the Hebrew pronunciation of the Arabic name Ahmad, which was lost by translators when they also translated names.

Dangane da wannan, masanin tarihi mashahurin nan William James Durant ya ce: "kalmar 'Mehmad' (wanda ake yabawa) an samo ta ne daga yabo, kuma tana nuna yabo fiye da kima. Ga alama an yabe shi lokaci bayan lokaci, kuma wataƙila wasu ayoyin Attaura sun yi annabcinsa."1 Maganar game da gida na ƙarshe na God ta zo ne a lokacin cika annabcin, wanda yake da ɗaukaka fiye da gida na farko. Sannan ya ce:

Commenting on this, the great prominent historian William James Durant said: “the word “Mehmad” (the praised) was derived from praising, and it is an exaggeration of it. It seems that he was praised time after time, and possibly that some of the passages in the Torah prophesized him”.1 The talk about the last house of God came on the completion of the prophecy, which has greater glory than the first house. then he says:

"a wannan wuri zan ba da salama", fassarar Ibrananci ta yi amfani da kalmar "shalom" wadda za ta iya nufin "Musulunci", kamar "Al Salam" ko salama, kuma "Al Islam" ta samo asali daga wannan kalma guda. 1

"in this place I will give peace", the Hebrew translation used the word "shalom" which can mean "Islam", as "Al Salam" or peace and "Al Islam" derived from the same word. 1

Ya yiwu maganarsa "a wannan wuri zan bada salama" tana nufin salamar da ta mamaye wannan ƙasa, wadda Umar Bin Al Khatab ya bawa mutanen Ƙudus lokacin da ya ci ta. Annabcin a lokacin yana nufin bada salama ne, kuma ba shi da alaƙa da Annabin da ake jira, domin hakan ya faru ne a hannun sahabbansa masu kyautatawa bayan rasuwarsa ﷺ.

His words: "in this place I will give peace", might be talking about the peace that covered this land, which Omar Bin Al Khatab gave to the people of Jerusalem when he conquered it. The prophecy then was about providing peace and was not related to the desired prophet, because it happened at the hands of his kind followers and companions after his death.

Babu shakka cewa wannan annabci ba ya magana ne game da Yesu (AS). Babu wata alaka tsakanin kalmomin annabcin da sunansa, ko tsakanin ma'anoninsa da abin da aka sani game da shi (AS). Ba a kafa zaman lafiya a Urushalima a lokacin manufarsa ba; maimakon haka, ya gaya wa Yahudawa game da rushewar Haikali bayan wani lokaci. Bugu da kari, shi manzo ne ga Isra'ilawa kadai, ba ga dukkan al'ummai ba, alhali annabin da ake jira shi ne burin dukkan al'ummai, kuma ba a keɓe shi ga gidan Yakubu ba kamar yadda aka ambata a bayanin Yesu sau da yawa.

There is no doubt that this prophecy is not talking about Jesus (PBUH). There is no relationship between the prophecy’s words and his name, or between its meanings and what is known about him (PBUH). Peace was not stabilized in Jerusalem during his mission; instead, he told the Jews of the destruction of the temple after a while. Moreover, he was a messenger to the Children of Israel, and not to all nations, while the expected prophet was the desire of all nations, and was not exclusive to the house of Jacob as mentioned in the description of Jesus several times.

Amfani da kalmar salama ko "Al-Salam" don nufin "Musulunci" an ga cewa Abdul Ahad Dawood yana da bukata a wata nassi ta Littafi Mai Tsarki. Littafin Luka ya ambaci cewa mala'iku sun yi waka a lokacin haihuwar Yesu, suna cewa: "Daukaka ta tabbata ga Allah a cikin sama, da salama a duniya ga mutanen da yake jin dadinsu." (Luka 2:14).

The use of the word peace or "Al salam" to mean "Islam" was seen by Abdul Ahad Dawood as needed in another passage of the Holy Bible. The Book of Luke mentions that the angels sang at the birth of Jesus saying: "Glory to God in the highest, and on earth peace among those whom he is pleased." (Luke: 2/14).

Yana mamaki; wace salama ce ta zo duniya bayan haihuwar Yesu (PBUH)? Kisan ya ci gaba ba tare da katsewa ba, yaƙe-yaƙe kuma suka biyo juna, har zuwa Ranar Alƙiyama. Saboda haka, madaidaicin fassarar kalmar Girkanci "Erena" a cikin Ibrananci shi ne "shalom", wanda ya yi daidai da "Islam" a Larabci wato "Al Salam".

He wonders; which peace came to earth after the birth of Jesus (PBUH)? The killing continuously went on, and the wars took turns one after another until the Day of Judgment. Therefore, the correct translation of the Greek word "Erena" in Hebrew is "shalom", which is equal to "Islam" in Arabic as "Al Salam”.

Idan Kiristoci sun dage cewa kalmar "Erena" tana nufin salama ko "Al Salam", to sun sa Yesu ya saba wa kansa, domin ya ce: "Na zo ne don in jefa wuta a duniya; kuma da ma tuni ta kama! Ina da baftisma da zan yi wa baftisma; kuma yaya nake cikin damuwa har sai an cika ta! Kuna zaton na zo ne don in kawo salama a duniya? A'a, ina gaya muku, sai dai rabuwa:" (Luka: 12/49-51), kuma a cikin Matta: "kada ku yi zaton na zo don in kawo salama a duniya: ban zo don in kawo salama ba, sai dai takobi." (Matta: 10/34).

If the Christians insist on interpreting the word "Erena" as peace or "Al Salam", then they have made Jesus contradict himself, as he said: "I am come to cast fire on the earth; and would that it were already kindled? I have a baptism to be baptized with; and how great is my distress until it is accomplished! Do you think that I have come to give peace on earth? No, I tell you, but rather division:" (Luke: 12/49-51), and in Matthew: "do not think that I have come to bring peace to the earth: I have not come to bring peace, but a sword." (Matthew: 10/34).

Bisa ga haka, Abdul Ahad Dawood yana ganin cewa masu kawo zaman lafiya su ne Musulmi, kuma hakan yana cikin kalmomin Annabi Isa: "Albarka ta tabbata ga masu kawo zaman lafiya: gama za a kira su 'ya'yan Allah." (Matta 5:9), don haka yana ganin cewa fassarar da ta dace ita ce "albarka ta tabbata ga Musulmi", ba masu kawo zaman lafiya ba, wadanda ba su taba kasancewa ba, kuma ba za su taba kasancewa a duniya ba.

Based on that, Abdul Ahad Dawood sees that the peacemakers are the Muslims, and that is in the words of Jesus: "Blessed are the peacemakers: for they shall be called the sons of God." (Matthew: 5/9), so he sees that the accurate translation is "blessed the Muslims", and not the imaginary peacemakers, which were not and will never exist on earth.

Babu ɗaya daga cikin mutanen da suke cikin ɗariƙu daban-daban na Kiristanci, waɗanda suke ta faɗa da saɓani a tsawon tarihinsu, da zai iya cewa zaman lafiya ya shiga zukatan masu bi, domin ƙiyayyar da take ci gaba da kasancewa a tsakaninsu ta musanta duk hakan.

None of the people who belong to the different Christian sects, who are fighting and disagreeing along its history, can say that peace took place in the hearts of the believers, as the ongoing hatred between them denies all that.

A cikin cikar wakar mala'iku da ake kira "da farin ciki ga mutane", rubutun Girkanci ya yi amfani da kalmar "Yodekia", wacce ta samo asali daga aikatau na Girkanci "Dokio", kuma tana nufin "mai kyau, mai alheri, mai sadaka" kamar yadda take a kamus na Girkanci, tana kuma nufin farin ciki, ƙauna, gamsuwa, sha'awa, suna… Dukkan waɗannan ma'anoni suna da inganci wajen fassara kalmar "Yodekia", wadda kuma za a iya fassara ta a Ibrananci zuwa (Mahmad, Ma Hamoud).

In the completion of the so-called angels hymn "and Joy be to the people", the Greek text used the word "Yodekia" which is a word derived from the Greek verb "Dokio", and it means "nice, kind, charitable" as in the Greek dictionary, it also means joy, love, satisfaction, desire, fame… All of these expressions are valid in translating the word "Yodekia", which can also be translated in Hebrew to (Mahmad, Ma Hamoud)

"wanda aka samo daga kalmar "Hamd" ma'ana yabo. Kalmar (Mahmad, Ma Hamoud) na nufin, "wanda ake matukar so, mai fara'a, abin mamaki, wanda ake kauna ko mai tausasawa". Duk wadannan sun yi daidai da ma'anonin da ake samu daga kalmar Muhammad ko Ahmad, wadanda kusan asalinsu daya ne da kalmomin Ibraniyanci guda biyu (Hemda da Mehmad). Wannan kusancin yana nuna cewa suna da tushe guda daya, kamar yadda yake a yawancin harsunan Semitic."

which is extracted from the verb "Hamd" praise. The word (Mahmad, Ma Hamoud) means, “the very much desired, the cheerful, the wonderful, the loved or the gentle”. All of these agree with the meanings that come out of the word Muhammad or Ahmad, which are close in extraction to the two Hebrew words (Hemda and Mehmad), such closeness indicates that they have one common root as it is always the case in many of the Semitic languages.

Abdul Ahad Dawood kuma ya yi gargadi game da kasancewar wannan rubutu a cikin Littafin Luka na Helenanci a lokacin da kalmomin suke a harshen Assuriya. Ba zai yiwu ba, ko da an yi ƙoƙari sosai kuma an fassara da gaskiya, a fassara kalma daga wani harshe zuwa wani, a kai ga ainihin ma'anar kalmar. Saboda haka, tare da asarar asali-asalin rubuce-rubucen, ba zai yiwu a tabbatar da daidaiton fassarar ba.

Abdul Ahad Dawood also alerts to the existence of this text in the Greek Book of Luke at the time the phrases were in Assyrian. It was not possible, even with a lot of effort and being honest in translation, to translate a word from one language to another, and reach the exact original meaning of the word. Thus, it is impossible, with the loss of the originals, to verify the accuracy of the translation.

Fassarar waƙar kamar yadda Abdul Ahad Dawood ya gani ita ce: "Godiya ta tabbata ga Allah a sama, da mika wuya ko "Musulunci" a bayan ƙasa, da Ahmad ga mutane". Note: The rules say to write "God" as the Hausa word for God, not "Allah". Corrected version below. Fassarar waƙar kamar yadda Abdul Ahad Dawood ya gani ita ce: "Godiya ta tabbata ga Ubangiji a sama, da mika wuya ko "Musulunci" a bayan ƙasa, da Ahmad ga mutane". 1

The correct translation for the hymn as seen by Abdul Ahad Dawood is: "Thanks to God in heavens, and submission or "Islam" on earth, and Ahmad to the people". 1