Cikin Sayyada Maryam (A.S)

Daga wikishia

Cikin Sayyada Maryam haƙiƙa wata mu'ujiza ce wacce cikinta Maryam ɗiyar Imran ta samu ciki ba tare da kowacce irin alaƙa da namiji ba, da wannan ciki ne aka haifi Annabi Isa (A.S) labarin cikin Maryam (S) ya zo cikin kur'ani da littafin Linjila (Bible) tare da kamanceceniya cikin labarin kasancewarta budurwa da kuma saɓani cikin ƙissar a faifaice. A rahotan da ya zo cikin kur'ani, Maryam ta nesanci mutune ta tafi halwa da kaɗaita domin ibada sai wani mala'ika da Allah ya turo ya bayyana gareta ya bata jariri, cikin labarin ƙaƙa maryam ta samu cikin, abin da ya zo a kur'ani shi ne kalmar “Mun hura a cikinta daga ruhinmu” wasu ba'arin masu tafsiri sun yi amanna kan cewa babu cikakken rahota game da ta ƙaƙa ta samu ciki saboda labarin samun cikinta ya shallake ilimin ɗan Adam. Bisa ayoyin da suka zo a suratul maryam, bayan naɗe mudda renon ciki, naƙuda ta fizgi maryam zuwa ita cen bishiyar dabino, a wannan hali ne maryam ta yi burin mutuwa da kasance wacce aka manta da ambatonta, malaman tafsiri suna ganin wannan fata da ta yi ya faru sakamakon tsoron bakin mutane, a rahotan kur'ani, Allah ya cewa maryam ka da ki yi baƙin ciki ka da ki damu, haƙiƙa mun gangarar da ruwa ƙarƙashin ƙafafunki domin yaye miki wahala, kuma ya sanya nonannen dabino gareta, haka kuma aka umarceta da ta kasance cikin farin ciki daga abin da ta haifa. Kan asasin ayoyin kur'ani bisa lakari da fargabar da maryam take daga abin da za ta fuskanta daga mutane bayan haihuwar jaririnta, sai ubangiji ya umarceta da yin azumin kame baki, bayan nan sai ta ɗauki jaririnta ta shiga cikin gari wurin mutanenta, a rahotan da ya zo a aya ta 156 suratul nisa'i, sakamakon haifar jariri da ta yi mutane sun yi babbar tuhuma a kanta, cikin basu amsa sai ta yi ishara zuwa jaririn da ta haifa, cikin mujizar Allah sai kawai bakin wannan jariri ya buɗe yana magana ya ce: “Ni bawan Allah ne da ya bani littafi ya kuma sanya ni Annabi” a ra'ayin ba'arin malaman tafsiri sun ce haƙiƙa da wannan mujiza Isa (A.S) ya tabbatar da tsarkin mahaifiyarsa.

Mujizar ɗaukar Cikin Sayyada Maryam (S)

Suratul Maryam, aya ta:20 Ta yaya zan yaro zai kasance gareni alhalin ba wanda ya taba ni, ban kuma kasance karuwa ba

Linjila Luka, sura 1, aya ta 34 Amma ta yaya irin wannan abu zai yiwu? Babu wani mutum da ya taɓa ni

ƙissar mai cike da ban al'ajabi ta mujizar ɗaukar cikin maryam (s) ta zo da bambanci cikin surar da kur'ani da linjila suka kawo ta[1] malaman tafsirin kur'ani sun kawo cewa maryam ta samu ciki ne ba tare da hannun kowanne namiji ba, wata babbar mujiza ce ta kasance, kuma wani abu ne da ya saɓawa abin da aka saba da shi,[2] wata ƙissa ce mai ban mamaki,[3] Sayyid Muhammad Husaini Fadlullah (Wafati:1389. h. shamsi) malamin tafsiri na shi'a yana ganin fuskar mujizar wannan ƙissa ta fuskanin wani abu da ya saɓawa da ɗabi'ar mutum, mace ta haihu ba tare da ta yi alaƙa da namiji ba,[4] Allah cikin kur'ani ya siffanta maryam da ɗan da ta haifa matsayin ayarsa ga mutane,[5] illa da dalilin wannan siffantawa ace an samu tsaftatacciyar budurwa ta haihu ba tare da aure ba ko wani namiji ya taɓa wannan ba komai bane sai mujiza mai girma kuma wata aya ga mutane a kowanne zamani.[6]

Cikin kur'ani cikin suratul anbiya[7] da suratul tahrim[8] magana game da tsarkin maryam ta zo, tabbatar da tsarkakar maryam da ya zo a kur'ani amsa ce ga tuhuma da yahudawa suka yi a kanta.[9] cikin ba'arin riwayoyin tafsiri na shi'a bayani ya zo ƙarara cewa cikin maryam (s) kaɗai ya faru ta hanyar busa da mala'ika ya yi[10] sannan cikin kur'ani an yi bayanin cewa halittar Isa ta kasance misalin halittar Adam (a.s),[11] Sayyid Muhammad Husaini ɗabaɗaba'i (Wafati:1360. H. shamsi) malamin tafsiri na shi'a, yana ganin kamanceceniyar halittar Isa da Adam (A.S) cikin kasancewa an halicce shi ba tare da uba ba.[12]

Budurci: Wani Bayani daga Kimiyya

Nasir Makarim Shirazi malamin tafsiri na shi'a game da ɗaukar cikin sayyada maryam ya bijiro da tambaya kamar haka, shin ƙari kan kasancewarsa mujiza akwai yi wuwar hakan a kimiyyance ace mace ta haihu ba tare da kusantar namiji ba,[13] a cewar malamin tare da irin cigaban da ilimin kimiyya ya samu a wannan lokaci, an tabbatar da yi wuwar faruwar wannan abu ƙarƙashin taken bikrizayi (haihuwar budurwa ko parthenogenesis).[14] bikrizayi wani tsari ne na haihuwar kwatankwaci cikinsa samuwar jariri a ciki tare da la'akari da ilimin sanin halitta da bai dogara kaɗai da jinsin mace da jinsin namiji cikin samar da kwatankwaci[15] an ce bikrizayi nau'i biyu ne akwai na ɗabi'a da kuma ƙagagge, na ɗabi'a hatta wasu nau'in kwari suna samuwa ne ta hanyarsa,[16] haka kuma an tabbatar cewa ba'arin wasu halittu ana samar da su ta ƙagaggen bikrizayi bayan gwaje-gwajen kimiyya.[17] an bada rahotan irin ƙoƙari da aka yi a wannan hanya cikin dabbobi masu shayarwa hakan ya faru ne tare da nasarar da aka samu a tun farko,[18] amma ba a sami amincewar kimiyya da suka dace don amfanin ɗan adam ba.[19]

ɗaukar Cikin Sayyada Maryam (S) : Rahoto kan Yadda Lamarin Ya Faru

Bisa rahotan ayoyin kur'ani, haƙiƙa maryam domin yin ibada,[20] ta nesantu daga mutane taje ta keɓance kanta a gabashin masallacin al-aƙsa,[21]ta nesanta daga idanun mutane,[22] a wannan wuri ne mala'aika ya bayyana gareta, wanda aka bada labarinsa a cikin suratul alu imran da sunan mala'ika,[23] a cikin suratul maryam kuma da sunan ruhu,[24] a ra'ayin malaman tafsiri suna ganin cewa mala'ika jibrilu ya bayyana gareta,[25] cikin suratul maryam an ƙarfafa cewa mala'ika cikin surar mutum ya bayyana ga maryam (s)[26] a ra'ayin malaman tafsiri wannan lamari ya sanya maryam ta shiga cikin tsoro sosai.[27] a rahoto ya zo cewa maryam ta nemi tsarin Allah daga sharrin wannan mala'ika da ya bayyana a gareta,[28] bisa ayoyin suratul alu imran da suratul maryam da ba'arin tafsirai wannan mala'ika ya kira kansa da ɗan aiken Allah,[29] sannan ya yi bushar aga maryam,[30] ga cewa za ta haifi jariri,[31] cikin aya a suratul alu imran, an kira yi wannan jariri da sunan almasihu, Isa ɗan maryam (a.s) kuma an bayyana shi daga cikin makusanta Allah,[32] bisa naƙali daga kur'ani, maryam (s) bayan jin wannan bushara sai ta yi tambaya ta ƙaƙa zan haihu, alhalin babu wani namiji da ya taɓa taɓa ni,[33] kuma ni ba karuwa bace,[34] kan asasin wannan aya mala'ika ya bayyana cewa samar da jariri ba tare da uba abu ne mai sauki wurin ubangiji.[35]

A cewar makarim shirazi, kur'ani bai ce komai kan watannin da cikin maryam ya ɗauka kafin haihuwar jaririnta,[36] malaman tafsiri suna da mabanbamtan ra'ayoyi game da tsawon watannin cikinta,[37] wasu sun ce ƴan sa'o'i,[38] zuwa waɗanda suka ce watanni tara,[39] an ce a riwayoyi ma akwai saɓani kan wannan batu,[40] Ibn kasir malamin tafsiri na ahlus-sunna yana ganin maganar watanni tara ita ce magana da tafi shahara.[41]

Ta ƙaƙa aka Samu Wannan Ciki

A cewar makarim shirzi, game da ta yaya maryam (s) ta samu ciki haƙiƙa kur'ani bai yi bayani ƙarara ba, kaɗai ya yi magana kan haka cikin jumlar “Mun busa mata cikinsa daga ruhinmu”[42] a haka ya kawo,[43] cikin riwayoyin tafsirin shi'a bayani ya zo ƙarara cewa maryam ta samu ciki ne daga busan da mala'ika ya yi cikinta,[44] makarim shirazi ya kawo rahotan ra'ayoyin malaman tafsiri game da ta yaya ne maryam ta samu wannan ciki,[45] wasu ba'ari daga malaman tafsiri suna ganin wannan ciki nata ya samu ne daga busan da mala'ika jibrilu ya yi cikin gefan tufafin maryam,[46] an ce wannan ba komai bane face kinaya abin da ake nufi daga tufafi shi ne mahaifa[47] shaik ɗusi (Wafati: 460. h. ƙ) malamin tafsiri na shi'a yana ganin wannan magana ce mai rauni,[48] allama ɗabaɗaba'i yana ganin abin da ake nufi da busan da ruhu ya yi cikin maryam matsayin kinaya ce kan mujizar samuwar Isa (a.s) wacce ta zo saɓanin samuwar sauran mutane, saɓanin bin hanyar da aka saba bi a ɗabi'ance cikin samar da ciki, kuma misalin Adam (a.s) wanda samuwarsa ta faru ne daga tsantsar iradar Allah,[49] Muhammad jawad mugniyya (Wafati: 1400. h. ƙ) malamin tafsiri na shi'a, yana ganin cikin maryam da haihuwar Isa (a.s) samun cikakken tsinkaye kan yaya suka faru ya fi ƙarfin sanin mutum, Allah kaɗai ya san yaya lamarin ya faru.[50]

Burin Mutuwa daga Haihuwar Isa (A.S)

"Haihuwar Almasihu" na Hossein Behzad; Ayyukan da aka zaɓa na gasar zanen duniya a New York (1958)

A rahotan kur'ani, haƙiƙa maryam (s) ta keɓance kanta ta nesanta dafa mutane[51] ta tafi wuri mai nisa daga garin nasire da yake a ƙasar palasɗinu ta yau,[52] bisa aya a suratul maryam raɗaɗin naƙuda ya kai maryam jikin bushashshiyar bisihiyar dabino,[53] raɗaɗin ya jata zuwa wannan wuri,[54] maryam (s) a wannan lokaci ta kasance tana burin ace ta mutu: “inama ace na mutu an manta dani”[55] dalilin wannan buri da ta yi ba komai bane illa jin kunyar mutane,[56] da kuma irin tsoro da take kasance tana yi daga zargin da mutane za su yi mata[57] tsoron zubewar mutuncinta.[58] haka malamai suke gani[59]

Sayyid muhammad taƙiyu mudarrisi, malamin tafsiri na shi'a, game da me ya sanya maryam (s) faɗin wannan magana, ya ce ta kasance yarinya budurwa da ta yi watsi da duniya wacce babu nauyin kowa kanta, ace wannan yarinya ta fuskanci ciki da samun haihuwa kuma ba ta san me za ta yi ba a wannan lokaci, kuma ta sanb cewa lallai za ta fuskanci mummunan sakamako daga mutane, sabida gudun haka ne ta kasance tana fata da burin mutuwa,[60] makarim shirazi yana ganin neman mutuwa da maryam (s) ta yi alama ce ta kasancewarta tana ganin tsarkaka yafi daraja daga rayuwarta.[61]

A rahotan ayoyin kur'ani, bayan fata da burin mutuwa da maryam (s) ta yi sai ga wani kira daga ƙasan ƙafarta yana isowa.[62] domin yaye mata damuwa,[63] wasu suna ganin wannan kira ya fito ne daga Isa (a.s) wasu kuma suna ganinsa daga jibrilu,[64] a rahotan kur'ani Allah ya gudanar da ƙoramar ruwa daga ƙasan ƙafafun maryam,[65] ya kuma aiko mata da nunannun ƴaƴan dabino,[66] malaman tafsiri kan asasin ayoyin kur'ani da bayansu aka cewa maryam ta ci abin cita sha ruwa ta yi farin ciki da jaririn da tab haifa[67]

Haka kuma ku duba: Aya 23 Suratul Maryam da Aya 26 Suratul Maryam

Dawowar Maryam Wurin Mutanenta

Bisa naƙali daga kur'ani, haƙiƙa maryam bayan haihuwa ta ɗauki jaririnta ta koma wurin mutanenta[68] bisa naƙali daga tafsirai a daidai wannan lokaci an umarci maryam (s) ka da ta sake ta yi magana da kowa ta ɗauki azumin rashin magana[69] bisa naƙali daga kur'ani, mutanen maryam sun ce mata kin yi aiki mai matuƙar muni[70] domin sukanta[71] sai suka ce mata: ya ke ƴar uwar haruna [Tsokaci 1] mahaifinki bai kasance mutumin banza ba kuma mahaifiyarki bata kasance karuwa ba,[72] haƙiƙa kur'ani ya ƙidaya wannan magana da suka yi a kanta matsayin ƙage da ƙazafi mai girma,[73] Bisa rahotan faizul kashan, maryam (a.s) domin bada amsa kan ƙage da ƙazafin da mutanenta suka yi a kanta, sai ta yi ishara da nuni zuwa ga jaririn da ta haifa[74] bisa aya a suratul maryam, sai suka ce ta yaya za mu yi magana da yaro jariri da yake kwanci cikin zanin haihuwa[75] an ce daidai wannan lokaci ne Isa (a.s) cikin mujizar Allah sai bakinsa ya buɗe da magana,[76] ya ce: “Ni bawan Allah ne, Allah ya bani littafi ya kuma sanya ni Annabi.[77] “ ba'arinb malaman tafsiri sun yi amanna cewa Isa da wannan mujizar ya tabbatar da tsarkakar mahaifiyarsa.[78]

Banbamcin Rahotan Kur'ani dana Linjila (Bible) Game Da Cikin Maryam (A.S)

Ba'arin masu zurfafa bincike tare da kallon maryam daga kur'ani da linjila, sun fitar da natija cewa sayyada maryam (s) ta kasance tana ƙima da matsayi a kankin kanta a cikin kur'ani, amma cikin linjila ba a yi magana dangane da ita ba sai da batun Annabi Isa (a.s) ya tas. A cikin linjila ta samu ƙima ne sakamakon haifar Annabi Isa (a.s), amma cikin kur'ani ta samu ƙimarta sakamakon kasancewarta maryam bawai domin haifarsa ba,[79] rahotan kur'ani game da asalin ƙissar cikin maryam tafi faifaice bayani daga rahotan linjila,[80] kur'ani da linjila sun yin ittifaki kan kasancewarta tsarkakka budurwa, sai dia cewa cikin riwayar linjila akwai bayanai game da maryam gabanin ciki da bai zo cikin kur'ani ba, daga jumlarsu akwai maganar cewa maryam ta kasance matar wani mutum da ake kira yusuf wanda ta samu ciki tun kafin ta aure shi.[81]

Game da bayani filla-filla kan abin da ya faru bayan samun ciki akwai bambanci tsakanin rahotan kur'ani da rahotan linjila: kur'ani ya bada cewa maryam ta fita wajen gari ta je wurin wani bushashshen ita cen dabino, amma a rahotan da ya zo a linjila ta kasance a gidan yusuf ko kuma masaukin baƙi,[82] cikin kur'ani an bada rahotan maganar da Isa (a.s) ya yi yana jariri kwance a shimfiɗar haihuwa domin tabbatar da tsarkakar maryam, amma cikin linjila babu wannnan magana,[83] kur'ani ya kawo yadda Isa (a.s) kwance a zanin haihuwa ya bada shaidar kan annabtarsa, amma cikin linjila wasu mutane, kamar makiyaya da masanan taurari sune suka lura da fifikon da jaririn yake da shi.[84]

Bayanin kula

  1. ↑ Poya, “Tawalludi Masihu (A.S) dar Kur'an wa Injil”, shafi na 3.
  2. ↑ Jaafari, Tafsir Kausar, 1376, juzu'i na 2, shafi 125.
  3. ↑ Zaheili, Tafsir al-Wasit, 1422H, juzu'i na 2, shafi 1468.
  4. ↑ Fadlullah, Tafsirin Min Wahayi Al-Qur'an, 1419 AH, Juzu'i na 15, shafi na 30.
  5. ↑ Suratul Anbiya, aya ta:91.
  6. ↑ Madrasi, Man Hadyi al-Qur'ani, 1419 Hijira, juzu'i na 7, shafi na 370.
  7. ↑ Suratul Anbiya, aya ta:91.
  8. ↑ Suratul Tahreem, aya ta 12.
  9. ↑ Taherinia, “Sakhtare Nashane shaksiyyat hazret Maryamu dar qur'ani kareem”, shafi na 51.
  10. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 6, shafi.789.
  11. ↑ Suratul Ali-Imran, aya ta:59.
  12. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 3, shafi na 212.
  13. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 58.
  14. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 58.
  15. ↑ «بکرزایی انقلابی در دانش تولید مثل»، در تارنمای خبرگزاری جمهوری اسلامی.
  16. ↑ «تحقیق در مورد بکرزایی»، سایت Mag IRANS.
  17. ↑ «تحقیق در مورد بکرزایی»، سایت Mag IRANS.
  18. ↑ «بکرزایی انقلابی در دانش تولید مثل»، خبرگزاری جمهوری اسلامی.
  19. ↑ «بکرزایی انقلابی در دانش تولید مثل»، خبرگزاری جمهوری اسلامی.
  20. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 14, shafi na 35.
  21. ↑ Tabatabai, Al-Mizan, 1417 AH, juzu'i na 14, shafi na 34.
  22. ↑ Suratul Maryam, aya ta 17.
  23. ↑ Suratul Al-Imrana, aya ta 45.
  24. ↑ Suratul Maryam, aya ta 17.
  25. ↑ Misali, koma zuwa: Mughniyeh, Tafsir al-Kashif, 1424 AH, juzu'i na 2, shafi na 63.
  26. ↑ Suratul Maryam, aya ta 17.
  27. ↑ Misali, duba: Zaheili, Tafsir al-Wasit, 1422H, juzu'i na 2, shafi na 1468.
  28. ↑ Misali, duba: Najafi Khumaini, Tafsir Asan, 1398H, Mujalladi na 2, shafi na 315.
  29. ↑ Suratul Maryam, aya ta 19
  30. ↑ Suratul Al-Imrana, aya ta 45.
  31. ↑ Misali, duba: Hosseini Hamdani, Anwar Derakhshan, 1404 AH, juzu'i na 3, shafi na 78.
  32. ↑ Suratul Al-Imran, AH 45.
  33. ↑ Suratul Al-Imrana, aya ta 45.
  34. ↑ Suratul Maryam, aya ta:20.
  35. ↑ Suratul Maryam, aya ta 21.
  36. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 40.
  37. ↑ Ibn Kathir, Tafsir Al-Kur'anil-Azeem, 1420H, juzu'i na 5, shafi na 196.
  38. ↑ Faiz Kashani, Tafsir al-Safi, 1415 AH, juzu'i na 3, shafi na 277.
  39. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 40.
  40. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 40.
  41. ↑ Ibn Kathir, Tafsirul Al-Kur'anil-Azeem, 1420H, juzu'i na 5, shafi na 196.
  42. ↑ Suratul Tahrim, aya ta 12.
  43. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 39.
  44. ↑ Misali, duba: Tabarsi, Majma al-Bayan, 1372, juzu'i na 6, shafi.789.
  45. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 39.
  46. ↑ Misali duba: Muqatil ibn Suleiman, Tafsirin Muqatil ibn Suleiman, 1423H, juzu'i na 4, shafi na 380.
  47. ↑ Tusi, Al-Tabayan, Beirut, juzu'i na 10, shafi na 54.
  48. ↑ Tusi, Al-Tabayan, Beirut, juzu'i na 7, shafi na 276.
  49. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 14, shafi na 316.
  50. ↑ Mughniyeh, Al-Kashif, 1424 AH, juzu'i na 2, shafi na 10.
  51. ↑ Sadeghi Tehrani, Al Balag, 1419 AH, shafi na 306.
  52. ↑ Misali, duba: Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 40.
  53. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 14, shafi na 42
  54. ↑ Suratul Maryam, aya ta 23.
  55. ↑ Suratul Maryam, aya ta 23.
  56. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 14, shafi na 42.
  57. ↑ Tabatabaei, Al-Mizan, 1417 AH, juzu'i na 14, shafi na 42.
  58. ↑ Beidawi, Anwar al-Tanzil, 1418H, juzu'i na 4, shafi na 8.
  59. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 44.
  60. ↑ Madrasi, Man Hadyi al-Qur'an, 1419 AH, juzu'i na 7, shafi na 32.
  61. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 44
  62. ↑ Suratul Maryam, aya ta 24.
  63. ↑ Suratul Maryam, aya ta 24.
  64. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 6, shafi na 790; Jafari, Tafsirin Kausar, 1376, juzu'i na 6, shafi na 510.
  65. ↑ Shibani, Nahj al-Bayan, 1413 AH, juzu'i na 3, shafi na 309.
  66. ↑ Suratul Maryam, aya ta:25.
  67. ↑ Makarem Shirazi, Tafsir Namuneh, 1374, juzu'i na 13, shafi na 42.
  68. ↑ Suratul Maryam, aya ta:27
  69. ↑ Misali, koma zuwa: Tayeb, Atyeb Al Bayan, 1378, juzu'i na 8, shafi na 433.
  70. ↑ Suratul Maryam, aya ta:27.
  71. ↑ Hosseini Hamdani, Anwar Derakhshan, 1404 AH, juzu'i na 10, shafi na 374.
  72. ↑ ^ Suratu Nisa, aya ta 156. ↑
  73. ↑ Suratul Nisa'i, aya ta 156.
  74. ↑ Faiz Kashani, Tafsir al-Safi, 1415 AH, juzu'i na 3, shafi na 279.
  75. ↑ Suratul Maryam, aya ta:29.
  76. ↑ Jafari, Tafsirul Kausar, 1376, juzu'i na 6, shafi na 513.
  77. ↑ Suratul Maryam, aya ta 30.
  78. ↑ Jafari, Tafsirul Kausar, 1376, juzu'i na 6, shafi na 513.
  79. ↑ «نگاه قرآن کریم و کتاب مقدس به مریم‌(س) چگونه است؟»، اسلام کوئست.
  80. ↑ Poya, "Tawallud Masihu (A.S) dar Kur'ani wa Injil”, shafi na 5.
  81. ↑ Poya, "Tawallud Masihu (A.S) dar Kur'ani wa Injil”, shafi na 6.
  82. ↑ Biabani Esquii, "Tawallud hazrat Masihu dar Kur'ani wa Ahadul jadid", shafi na 35.
  83. ↑ Biabani Esquii, "Tawallud hazrat Masihu dar Kur'ani wa Ahadul jadid", shafi na 35.
  84. ↑ Biabani Esquii, "Tawallud hazrat Masihu dar Kur'ani wa Ahadul jadid", shafi na 35.

Tsokaci

  1. ↑ Makarim shirazi ya tafi kan cewa mafi ingancin magana game da wannan jumla shi ne cewa Haruna ya kasance mutum nagari kuma tsarkakakkee, ta kai cewa ana buga misalin da shi cikin bani isra'ila cikin tsarkaka., duk mutumin da ake son nuna shi matsayin kamammen mutum tio ana danganta shi da Haruna

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