Kabla ya kifo cha Musa (PBUH), aliwapa wana wa Israeli habari njema, iliyotajwa katika kitabu cha Kumbukumbu la Torati: "Hii ndiyo baraka ambayo Musa, mtu wa Mungu, aliwabariki watu wa Israeli kabla ya kufa kwake. Akasema, 'BWANA alikuja kutoka Sinai, akawaangazia kutoka Seiri; alingara kutoka mlima Parani, alikuja kutoka maelfu ya watakatifu, na moto wenye miali mkono wake wa kulia.' Naam, aliwapenda watu wake; watakatifu wake wote walikuwa mkononi mwake; hivyo wakaifuata njia yako, wakipokea mwongozo kutoka kwako." (Kumbukumbu la Torati:

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

33/1-3).

33/1-3).

Nabii Habakuki pia alithibitisha unabii huu, alipotaja habari iliyomtia hofu, kwa sababu ilionyesha kuhamishwa kwa unabii kutoka kwa watu wake, Wana wa Israeli. Anasema, "Mungu alikuja kutoka Temani, na Mtakatifu kutoka mlima Paran. Utukufu wake ulifunika mbingu, na dunia ilijaa sifa zake. Sela. Mng'ao wake ulikuwa kama nuru; miale ilimulika kutoka mkononi mwake, na hapo ndipo alipoficha nguvu zake.

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

Mbele yake kulikwenda tauni, na tauni ikafuata nyayo zake. Alisimama akaupima ulimwengu; alitazama, akayatikisa mataifa; milima ya milele ikatawanyika, vilima vya zamani vikainama. Njia zake ni za milele.” (Habakuki 3:3-6).

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

Kabla ya kuchambua kifungu hiki, tuangalie tofauti kuu zilizopo katika tafsiri zake.

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

Katika tafsiri ya sabini: "na alifahamishwa kutoka mlima wa Faran, na upande wake wa kulia kulikuwa na maelfu ya malaika waliotakaswa, hivyo akawapa na akawapenda, na alikuwa na huruma kwa watu wao, akawabariki na kuwabariki kumwinua, walipotambua nyayo zako, na kukubali maneno yako. Musa aliwasilisha kwetu kitu kama hicho, na akawapa urithi watu wa Yakobo." Katika tafsiri ya kasisi wa Kijesuiti: "Mungu atakuja kutoka kusini, na Mtakatifu kutoka mlima Paran: utukufu wake ulifunika mbingu, na dunia imejaa sifa zake." Katika Tafsiri ya Kiingereza ya Msingi (1965): "akiangaza kutoka Mlima Paran, akija kutoka Meribath Kadesh: kutoka mkono wake wa kulia zilitoka moto wa miali." Maana ya Meribath Kadesh ni 'Maelfu ya watakatifu', kama ilivyo katika Biblia ya Douay-Rheims ya 1899: "amejitokeza kutoka mlima Paran, na pamoja naye maelfu ya watakatifu, mkononi mwake wa kulia, sheria ya moto."

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

Kifungu hiki kinazungumzia sehemu tatu ambazo baraka itatoka: ya kwanza ni Mlima Sinai, mahali ambapo Musa (AS) alizungumza na Mungu.

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

Ya pili: Seiri, mlima katika nchi ya Yuda, (Angalia Yoshua:

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

15/10), na ya tatu: Mlima Paran.

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

Vifungu vya Biblia Takatifu vinavyotaja "Parani" vinatuambia kwamba iko katika sehemu ya kusini ya jangwa la Palestina. Hata hivyo, Torati pia inataja kwamba Ishmaeli alikulia katika jangwa la Parani. (Angalia Mwanzo: 21/21), na kihistoria inakubalika kwamba alikulia Makka katika Hijazi.

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

Waislamu wanaamini kwamba mstari huu ni unabii kuhusu kuja kwa Yesu (amani iwe juu yake) huko Seir katika Palestina, kisha Muhammad (amani iwe juu yake) kwenye Mlima Paran, ambapo anakuja akiwa pamoja na maelfu ya watu waliotakaswa, akisaidiwa na amri kutoka kwa Mungu Mwenyezi.

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

Hili limethibitishwa kwa Muhammad ﷺ kutokana na yafuatayo:

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

1) Mlima wa Paran ni mlima wa Makkah, ambako Ismaili alikaa. Torati ilisema kuhusu Ismaili: "Naye Mungu alikuwa pamoja na kijana huyo, akakua; akakaa jangwani, akawa mpiga mishale stadi. Akakaa katika jangwa la Paran; mama yake akamtwalia mke kutoka nchi ya Misri." (Mwanzo: 21/20-21).

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

Watoto wake walitawanyika katika eneo hili, kama Torati inavyosema, "Hawa ndio wana wa Ishmaeli, na hizi ndizo majina yao, kwa kufuata vijiji vyao na makambi yao, wakuu kumi na wawili kwa kufuata kabila zao. Hizi ndizo miaka ya maisha ya Ishmaeli: miaka 137. Akapumua pumzi yake ya mwisho akafa, akakusanywa kwa watu wake. Wakakaa tangu Havila hadi Shuri, ulio mbele ya Misri kuelekea Ashuru. Akakaa mbele ya ndugu zake wote. (Mwanzo 25:16-18)." Na Avila, kama ilivyo katika kamusi ya Biblia Takatifu, ni eneo lililo kaskazini mwa Yemen, wakati Shuri liko kusini mwa Palestina. 1 Inajulikana kwamba Ishmaeli na watoto wake waliishi katika ardhi hii kaskazini na kusini mwa Hijazi, ikiwa ni pamoja na ardhi ya Parani aliyoishi Ishmaeli.

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

Ushahidi wa kihistoria unaonyesha kwamba Paran ni Hijaz, ambako Ismaili na baba yake walijenga Kaaba, na ambako chemchemi ya Zamzam ilibubujika chini ya miguu yake. Hili limethibitishwa na wanahistoria kadhaa, miongoni mwao mwanahistoria wa Kihindi Moulana Abdul Haq Fedyatee, aliyelitaja katika kitabu chake "Muhammad in the religious international scriptures".

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

Mwanahistoria Jerome na mwanatheolojia Eusebius walikuwa miongoni mwa wanahistoria waliosema kwamba Paran ni Makka.2 Zaidi ya hayo, yaliyomo katika Kamusi ya Biblia ya Kiebrania ya Strong ni kwamba Paran iko katika jangwa la Kiarabu, ikisema: "Paran, jangwa la Arabia".

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

2) Kuwepo kwa eneo lenye jina la Paran lililoko kusini mwa Sinai hakumaanishi kwamba hakuna Paran nyingine ambako Ishmael aliishi. Ni jambo la kawaida kutumia jina Sair kuliita eneo la nchi ya Edomu ambalo sasa liko Jordan. Hili limerudiwa mahali pengi katika kitabu hicho, na licha ya mara nyingi linapotumika, haikuzuia jina hilo kutumiwa kuliita mlima ulioko katikati ya Palestina magharibi mwa Yerusalemu, katika nchi ya kabila la Yuda. (Angalia Yoshua:

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

15/10).

15/10).

Tuna haki ya kuwauliza wale wanaosisitiza kwamba Paran iko Sinai: ni nani huyo mtakatifu aliyeng'aa kutoka mlima huo ambao hauhusiani kwa namna yoyote na matukio yoyote muhimu ya kibinadamu? Alikuwa nani?

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

3) Kusema kwamba kifungu kinazungumzia jambo la zamani hakukubaliki, kwa sababu katika lugha ya Biblia Takatifu ni jambo la kawaida kuzungumzia matukio yajayo kwa kutumia wakati uliopita. Espinosa alisema, "Waandishi wa kale kabisa walitumia wakati ujao kuonyesha wakati uliopo na uliopita, bila tofauti yoyote, kama walivyotumia wakati uliopita kuonyesha wakati ujao, na matokeo yake kulikuwa na mkanganyiko mwingi." 4) Kwa nini mlima wa Paran ulitajwa hasa?

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

Ikiwa lilikuwa ni dalili tu ya kuenea kwa utukufu wa Mungu kama wanavyodai baadhi ya waandishi wa Kiyahudi, basi utukufu wa Mungu haukuishia mpakani mwa Paran au Sairi. 5) Baadhi ya tafsiri zinataja "walioteuliwa miongoni mwa malaika" kumaanisha walioteuliwa miongoni mwa wafuasi, na hicho ndicho kinachothibitisha kwamba jambo hili linahusiana na unabii, unaozungumzia maelfu ya watakatifu, kwa kuwa usemi huu unatumika na maana yake ni: wafuasi, kama ilivyokuja katika Kitabu cha Ufunuo kwamba "Kisha vita vikatokea mbinguni; Mikaeli na malaika zake walipigana na lile joka; nalo joka likapigana, pamoja na malaika zake," (Ufunuo 12:7). Je, lini Paran ilishuhudia maelfu ya walioteuliwa kama hao isipokuwa pale Muhammad ﷺ na masahaba zake walipojitokeza?

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

6) Yale yaliyokuja katika Kitabu cha Habakuki yanaunga mkono dai la Waislamu pale yanaposema: "Mungu alitoka Temani, na Mtakatifu kutoka mlima Paran. Utukufu wake ulifunika mbingu, na dunia ilijaa sifa zake. Saleh.

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

Mng'aro wake ulikuwa kama nuru; miale ilitoka mkononi mwake, na huko ndiko alikoficha nguvu zake. Mbele yake alitangulia tauni, na tauni ikamfuata kisigino. Alisimama na kuupima ulimwengu; alitazama na kuzitikisa mataifa; kisha milima ya milele ikatawanyika; vilima vya daima vikainama chini. Njia zake ni za milele.” (Habakuki 3:3-6). Kifungu hiki ni ushahidi kwamba kuna unabii wa ushindi utakaong'aa kama nuru, na kwamba wito wa Sala utaujaza ulimwengu wote sifa za Mungu.

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

Neno "Timan", kama lilivyotajwa na wahariri wa Biblia Takatifu, ni neno la Kiebrania linalomaanisha "kusini". Katika Torati ya Kikatoliki: "Mungu anakuja kutoka kusini, na Mtakatifu anakuja kutoka mlima wa Paran", kwa kuwa walioelekezwa walikuwa Palestina, ufunuo katika unabii unakuja kutoka kusini, yaani kutoka Peninsula ya Arabia, ambayo ina maana kwamba Mtakatifu atatumwa kutoka Mlima Paran.

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

Kwa hiyo, na kwa kuzingatia yote haya, Mtakatifu mwenye kung'aa kutoka milima ya Paran ni Mtume wa Uislamu, Muhammad ﷺ, kwa kuwa sifa zote zilizotajwa za Mtume wa Paran zinathibitika ndani yake, na si ndani ya nabii yeyote mwingine miongoni mwa Mitume walioheshimiwa.

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