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Dawowar Annabi Isa

Daga wikishia

Dawowar Annabi Isa yana daga cikin abubuwan da suke tabbas za su faru a lokacin bayyanar Mahadi (A.F), Musulmi da Kirista duka sun yi imani da dawowar Annabi Isa a ƙarshen zamani. Wannan mas'ala ta zo wurare daban-daban cikin littafin Linjila (Bible), a ra'ayin ba'arin malaman tafsirin kur'ani, akwai ayoyi da suka yi ishara dangane da dawowar Annabi Isa (A.S) a ƙarshen zamani.

Cikin riwayoyin Shi'a an bayyana cewa babban hadafin dawowarsa shi ne zai zo ne domin ya taimakawa Imam Mahadi (A.F); kamar dai yadda ya dace da riwayoyin Ahlus-Sunna, lokacin da zai dawo zai gabatar da kansa matsayin wazirin Imam Mahadi (A.S), cikin madogaran Shi'a da Ahlus-Sunna, an yi bayanin wurare daban-daban matsayin mahallin da anan ne zai ɓullo sa'ailin dawowarsa, daga jumlarsu za a iya lissafawa da garin Makka, Damashƙi da Baitul Muƙaddas.

Kan asasin hadisai masu yawa da suka kai matsayin istifaza daga Shi'a da Ahlus-Sunna, Sayyidina Isa (A.S) bayan dawowarSa, zai sallah a bayan Imami na goma sha biyu a wurin ƴanshi'a, a ba'arin riwayoyi an jingina kashe Dujal da Ya'ajuju da Ma'ajuju ga Isa (A.S); sai dai kuma Najamud-dini Ɗabasi, ɗaya daga cikin masu zurfafa bincike a hauzar ilimi, yana da ra'ayin cewa Banu Umayya sakamakon tsananin ƙiyayya da gabarsu da Ahlul-Baiti, sun yi baƙin ƙoƙarinsu ta hanyar jingina waɗannan al'amura ga Sayyidina Isa (A.S) su nuna cewa shi ne ma Mahadi Mau'ud da aka ce zai bayyana.

An yi rubuce-rubuce daban-daban daga litattafai da maƙaloli game da dawowar Isa (A.S), daga jumlarsu akwai litattafan "Nuzul Masihi Mau'ud" na Mir Taƙiyyu Husaini Gargani da kuma "Naƙshe Hazrat Masih (A.S) Dar Mahadi" na Majid Yaƙub Zade.

Matsayi Da Muhimmanci

Dawowar Sayyidina Isa (A.S) yana daga cikin abubuwan da tabbas za su faru lokacin bayyanar Imam Mahadi (A.F).[1] Duk da cewa ma'abota tunani cikin Musulmi ba su yi ittifaƙi ba cikin kasancewa Isa a raye ko rasuwarSa, amma dai galibinsu sun tafi kan cewa yana nan a raye.[2] A cewar Ali Kurani a cikin littafin Asruz Zuhur, yana ganin cewa mas'alar dawowar Sayyidina Isa (A.S) a lokacin bayyanar Mahadi (A.F) mas'ala ce da musulmi suka yi ittifaƙi cikinta.[3] Ba'arin masana suna da ra'ayin cewa ƙari kan kasancewar ittifaƙi cikin wannan mas'ala a wurin Musulmi, su ma Kiristoci ba a barsu a baya, sun yi ittifaƙi cikin wannan mas'ala,[4] sai dai kuma a wurin Kirista saɓanin Musulmi sun gabatar da Isa shi kansa a matsayin Mai ceto..[5]

Cikinn madogaran Ahlus-Sunna akwai riwayoyi guda 28.[6] a madogaran Shi'a kum akwai riwayoyi guda 30 game da saukowa Isa (A.S) a zamanin bayyanar Imam Zaman.[7] Sayyid Muhammad Husaini Ɗabaɗaba'i marubucin Al-mizan ya tafi kan cewa waɗannan riwayoyi sun kai matsayin Istifaza a ilimin hadisi.[8]

Isharar Dawowar Sayyidina Isa Da Ta Zo A Litattafan Sama

Wasu adadi daga malaman tafsiri suna da ra'ayin cewa aya ta 46 suratul alu imran da aya ta 159 suratul nisa'i, ayoyi ne da suke ishara game da dawowar Annabi Isa a lokacin bayyanar Imam Mahadi; kamar dai yadda a wasu wurare daban-daban cikin Linjila (Bible) ƙarara an yi bayani kan wannan batu:

Aya Ta 46 Suratul Alu Imran

Nasir Makarim Shirazi marubucin littafin Al-Amsal Fi Tafsiri Kitabillahil Munazzal, ya ce akwai tsammanin cewa ayar وَ یُکَلِّمُ النَّاسَ فِی الْمَهْدِ وَ کَهْلًا وَ مِنَ الصَّالِحِینَ» (Kuma zai yi wa mutane magana a lokacin yana kan shimfiɗar jariri da kuma lokacin yana dattijo kuma shi yana daga salihai) ya zamana daga wani nau'i ne na hasashen abin da zia faru game da dawowar Sayyidina Isa (A.S),[9] saboda kalmar "Kahlu" a harshen Larabci tana da ma'anar mutum dattijo.[10] A gefe guda kuma an ce, Sayyidina Isa (A.S)[11] a lokacin yana da shekaru 23 ko 33 da uku ya je mi'iraji.[12] A cikin wani hadisi daga Imam Sadiƙ (A.S) Sayyidina Isa ya yi mi'iraji yana da shekaru 33.[13] Da wannan dalili ne, kafin ya je mi'iraji zuwa sama bai shiga shekarun dattijantaka ba, saboda haka dattijantakarsa da za ta kasance nan gaba daidai da abin da ya zo a riwaya, a lokacin bayyanar Imam Mahadi (A.F).[14] A cewar wasu daga masana maganar Sayyidina Isa tana da matuƙar muhimmanci cikin gaɓoɓi guda biyu: 1. Sa'ad da mutuncin mahaifiyarsa Maryam ya shiga hatsari, shi kuma ya yi ƙoƙarin wanke ta daga tuhumar aika alfasha. 2.Yayin da Sayyidina Mahadi (A.F) zai bayyana, sai Annabi Isa ya kirayi Ahlul-Kitabi su yi biyayya gare shi.[15]

Aya Ta 159 Suratul Nisa'i

Muhammad Husaini Ɗabaɗaba'i da Muhammad Sadiƙi Tehrani, daga malaman tafsiri na Shi'a, suna ganin ayar

«وَ إِن مِّنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ ۖ وَ يَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا؛

Babu wani mutum daga mazowa littafi (Yahudawa da Kiristoci) sai ya gasgata shi da kafin mutuwarsa, kuma ranar alƙiyama zai kasance shaida a kansu.[16] ana fahimta daga gare ta cewa kafin mutuwar Annabi Isa sai bakiɗayan Ahlul-Kitabi sun yi Imani da shi, Yahudawa sun gasgata annabtarsa, Kiristoci za su tuba daga kiransa Allah, saboda a lokacin bayyanar Imam Mahadi (A.S) Almasihu (A.S) zai sauko daga sama, za iyi sallar jam'i a bayan Imam Mahadi, wannan ne zai zama sababin shiriyar Ahlul-Kitabi.[17] A cikin wani hadisi daga Imam Baƙir (A.S) nan ma an yi aiki da wannan aya game da saukowar Isa (A.S) a zamanin bayyanar Imam Mahadi (A.S).[18]

A Cikin Linjila (Bible)

Dawowar Sayyidina Isa a wurin Kiristoci ana kiransa da sunan (Secon Coming) ma'ana dawowa ta biyu.[19] A wasu wurare cikin Linjila an yi ishara game da dawowarsa.[20] A cewar wasu daga masana, batun dawowar Sayyidina Isa da ya zo a cikin Linjila fiye da karo 300, kuma akwai adadin kammalallun babuka (Misalin Linjila Matta babi 24 da 25 da Linjila Makus babi na 13).[21] [ Kan asasin bincike da aka yi cikin Linjila (Bible), Kiristoci sun yi imani da cewa a ƙarshen zamani Isa Almasihu (A.S) zai dawo duniya, domin kammala shirinsa na ceto sa'ad da kammalallen sulhun duniya ya samu tabbatuwa, ba za a ƙara ganin yaƙi da kashe-kashen rayuka ba a duniya.[22] Yaɗuwar zalunci a duniya, bayyanuwar fari da ɗaukewar ruwan sama, girgizar ƙasa a yankuna daban-daban na duniya, kisfewar Rana da Wata da fitowar Dujal, duka ana lissafa su matsayin alamomin dawowar Sayyidina Isa (A.S).[23]

Wuri Da Lokacin Dawowa

A cikin wani hadisi daga Imam Sadiƙ (A.S) an ambaci garin Dimashƙi matsayin mahallin da Isa (A.S) zai sauka.[24] Amma Muhammad Taƙiyyu Majlisi a cikin littafimn Lawami'u Sahibƙarani ya gabatar da Makka matsayin wurin da zai sauka.[25] A cikin riwayoyin Ahlus-Sunna ma an kawo mabambantan wurare da Sayyidina Isa (A.S) zai sauka, daga cikinsu akwai Baitul Muƙaddas[26] da farar gada da take a ƙofar gabas a garin Dimashƙi.[27]

A cikin hadisai Ba a yi bayanin haƙiƙan lokacin da Annabi Isa (A.S) ba. Sai dai kuma ba'arin masana masu zurfafa bincike sun kawo tsammani cewa zai sauko ne a farko-farkon zamanin bayyanar Imam Mahadi[28] Abul Fatuhi Razi da Ɗabarsi daga malaman tafsiri a ƙarni na shida hijira ƙamari, aya ta 61 suratul zukhruf [Tsokaci 1] sun ɗora ta kan Sayyidina Isa (A.S), kuma sun tafi kan cewa saukowarsa na daga cikin alamomi da sharuɗɗan tashin alƙiyama; da wannan dalili ne saukowar Isa (A.S) zai faru ne kafin tashin alƙiyama.[29] Wannan tafsiri ana iya samunsa hatta a ba'arin riwayoyin Ahlus-Sunna,[30] an ɗora shi bisa dawowar Annabi Isa (A.S) a lokacin bayyanar Imam Mahadi.[31] Saboda bayyanar Imam Mahadi shi ma zai faru a ƙarshen duniya.[32]

Matakan Sayyidina Isa Kafin Dawowa

Kan asasin wata riwaya daga Imam Sadiƙ (A.S), manufar saukowar Sayyidina Isa, shi ne taimakawa Imam Mahadi (A.S).[33] Cikin ba'arin riwayoyi an gabatar da Isa (A.S) matsayin ma'ajin Sayyidina Mahadi.[34] A cikin wata riwaya daga Ahlus-Sunna Sayyidina Almasihu zai gabatar da kansa matsayin mataimakin Imam Mahadi (A.S).[35] Zai karɓi ragama muƙamin alƙalanci.[36] Daidai da abin da ya zo a riwaya cikin littafin Sahihul Bukhari, Isa (A.S) bayan saukowarsa, zai karya saƙandamin Kiristoci, zai kashe Alade (Kinaye ce kan haramta cin naman Alade)[37] zai kuma ayyana jiziya kan Kiristoci. Da zuwansa al'umma za su rayu cikin wadata har ta kai ga babu wanda zai karci kuɗi.[38] Har ila yau kan asasin riwayoyin Shi'a da Ahlus-Sunna, Sayyidina Isa zai gabatar da wasu matakai kamar haka:

Yin Sallar A Bayan Imam Mahadi (A.F)

Kan asasin adadin wasu riwayoyi na Shi'a da Ahlus-Sunna, Isa (A.S) zai sallah da limancin Imam Mahadi (A.S),[39] a cewar ba'arin masana, an yi bayani sallar da Isa (A.S) zai da limancin Imam Mahadi cikin riwayoyi guda huɗu na Shi'a.[40] Duk da cewa waɗannan riwayoyi ƙarara ba su bayyana wani matsayi na ƙarin ilimi daban ba.[41] Amma masu zurfafa bincike bisa amfani da abin da riwayoyin suke ƙunshe da shi sun ambaci wasu muhimman nuƙɗoɗi ababen la'akari:

  • Bayani ƙarara a fili kan marja'iyyar siyasa da addini ga Imam Mahadi (A.F).[42]
  • Sallamawa da miƙa wuya da Kiristoci za su yi a gaban Imam Mahadi (A.F) tare da muslunta.[43]
  • A ra'ayin Ali Kurani yin sallar Isa ƙarƙashin limancin Imam (A.F), zai faru ne a lokacin da Rumawa za su karya alƙawarin da suka ƙulla da Imam (A.F), kuma Isa (A.S) da wannan aiki nasa yana bayyana matsayarsa a gabansu.[44]

Kashe Dujal

Babban labari: Kashe Dujal

Daidai da abin da ya zo a wani hadisi daga Imam Sadiƙ (A.S), Annabi Isa (A.S) ne zai yi ajalin Dujal ya kashe shi.[45] Bisa wata riwaya da ta zo a littafin Ilzamun Nasib, Imam Mahadi (A.F) zai miƙa kwamandancin rundunoninsa zuwa ga hannun Annabi Isa (A.S), sannan Sayyidina Isa ne zai kashe Dujal a ƙasar Hijaz.[46]Madogaran Ahlus-Sunna suma sun ba da rahoton kisan da Almasihu zai yi wa Dujal.[47] Har ila yau, cikin ba'arin madogaran Shi'a, an jingina kashe Dujal ta hannun Imam Mahadi.[48] Kwararrun masu bincike suna da ra'ayin cewa babu cin karo da juna tsakanin rahoton da yake bayyana cewa Imam Mahadi zai kashe Dujal da wanda ya kawo cewa Isa Almasihu (A.S) ne zai kashe shi; saboda Isa (A.S) zai kashe Dujal bisa umarnin Imam Mahadi (A.F), da wannan dalili ne za a iya danganta kashe Dujal ga Almasihu (A.S) kuma a daidai lokacin da aka danganta shi ga Imam Mahadi (A.F).[49] Kan asasin wata riwaya daga Ahlus-Sunna, Isa (A.S) a garin Falasɗinu ne zai taimakawa Imam Mahadi (A.F) cikin kashe Dujal.[50]

Kashe Ya'ajuju Da Majuj

Babban labari: Ya'ajuju Da Ma'ajuju

A cewar Ali Bin Ibrahim Ƙummi da Ɗabarsi, daga malaman tafsiri na Shi'a, a cikin aya ta 96 suratul anbiya, Allah ya ba da labarin Ya'ajuju da Ma'ajuju da grman kai da ɗagawarsu a matsayin ɗaya daga cikin fitintinun ƙarshen zamani.[51] cikin tsohon alƙawari (Old Testmen) da sabon alƙawari (New Testment) nan ma an yi magana game da fitowarsu a ƙarshen zamani.[52] Cikin riwayoyin Ahlus-Sunna ya zo cewa Ya'ajuj da Ma'ajuj za a kashe su ta hannun Annabi Isa.[53]

Gabatar Da Annabi Isa A Matsayin Mahadi Da Umayyawa Suka Dinga Yi

Najamud-dini Ɗabasi ɗaya daga cikin masana a Hauza Ilmiyya, yana da ra'ayin cewa duk da cewa dawowar Isa (A.S) a lokacin bayyanar Imam Mahadi, wani abu ne da babu jayayya a cikinsa, sai dai kuma ƙiyayya da Umayyawa suke yi wa Ahlul-Baiti (A.S) ta sanya su ƙirƙirar hadisai misalin لا مهدی الّا عیسی بن مریم؛ (Babu wani Mahadi sai Isa ɗan Maryam)[54] da ire-irensa,[55] sun yi hakan ne da niyyar ƙaryata Mahadi da zai fito daga zuriyar Imam Husaini (A.S), da ƙoƙarin nunawa duniya Annabi Isa shi ne dai Mahadi mau'ud da ake magana.[56] A cewar Ɗabasi Banu Umayya sun yi ƙoƙari kwace muhimmiyar rawar da Imam Mahdi (A.F) ke takawa, da kuma gabatar da Isa (A.S) matsayin asasin alamomin wanda zai bayyana a ƙarshen zamani, da wannan dalili ne suka danganta kashe Dujal da Ya'ajuju da Ma'ajuju ga Isa (A.S) maimakon Imam Mahadi, kamar yadda suka sanya Baitul Muƙaddas mahallin da Isa zai sauka maimakon Makka.[57]

Taƙaitaccen Nazari

Litattafai daban-daban aka rubutu dangane da batun dawowar Isa (A.S) daga jumlarsu akwai sunayen litattfan da za su zo a ƙasa:

  • Nuzul Masihu Wa Zuhur Mau'ud; wannan littafi da Mir Taƙiyyu Husaini Gargani ya rubuta, kamfanin Intisharat Bustan Kitab ƙum suka buga shi a shekarar 1390 shamsi.[58]
  • Naƙshe Hazrat Masihu (A.S) dar Daulat Mahdawi; Majid Yaƙub Zade ne ya wall;afa wannan littafi cikin fasali huɗu, kamfanin Mau'ud Asre suka buga shi a shekarar 1398 shamsi.[59]
  • Nuzule Isa Bin Maryam Akhire Zaman, talifin Jalalud-dini, daga malaman Ahlus-Sunna a ƙarni na goma bayan hijira, kamfanin Darul Kutubil Ilmiyya Bairut ne suka buga shi a shekarar 1405.[60]

Bayanin kula

  1. ↑ Qazvini, Imam Mahdi (a.s.) Az Weladat Ta Zuhur, 2008, shafi na. 678.
  2. ↑ Makarem Shirazi, Tafsir-e-N amune, 1374, juzu'i. 2, ku. 568.
  3. ↑ Korani, Asr al-Zuhur, 1430 AH, shafi na 245.
  4. ↑ Nasiri Mansuri، «کیفیت سنجی و تحلیل کارآمدی بازگشت عیسی‌(ع) از منظر عهدین و منابع اسلامی»،Shafi na 252.
  5. ↑ Iqlidi Nejad، «آخرین نبرد در آخرالزمان»، Shafi na 74.
  6. ↑ Kurani da Wasu Malamai, Mu'jam al-Ahadith al-Imam Mahdi (a.s.), 1428H, mujalladi. 2, shafi na 399-493.
  7. ↑ Bakshi، «بررسی و تبیین نقش حضرت عیسی(ع) در دوران پس از ظهور امام زمان(ع)»، shafi116.
  8. ↑ Tabataba'i, Al-Mizan, 1417 AH, juzu'i. 5, shafi. 144.
  9. ↑ Makarem Shirazi, Tafsir-e-Namune, 1374, juzu'i. 2, shafi. 550.
  10. ↑ Farahidi, Al-Aynu, 1410H, karkashin Kahl; Ibn Manzur, Lisan al-Arab, 1414H, karkashin Kahl.
  11. ↑ Tabari, Tarikh al-Tabari, 1387 AH, juzu'i. 1, shafi. 585.
  12. ↑ Ibn Kathir, al-Bidaya wa al-Nihaya, 1407 AH, juzu'i na 2, shafi na 95.
  13. ↑ Qomi, Tafsir al-Qomi, 1363, juzu'i. 2, shafi. 270.
  14. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i. 2, shafi. 749; Makarem Shirazi, Tafsir al-Namune, 1374, juzu'i. 2, shafi. 550.
  15. ↑ Bakshi، «بررسی و تبیین نقش عیسی‌(ع) در دوران پس از ظهور امام زمان‌ع»،Shafi na 103.
  16. ↑ Suratul Nisa’i, aya ta:159
  17. ↑ Tabataba'i, Al-Mizan, 1417 AH, juzu'i. 5, shafi na 134-135; Sadeghi Tehrani, Al-Furqan fi Tafsir al-Quran, 1365 AH, Juz. 7, shafi. 439.
  18. ↑ Qomi, Tafsir al-Qommi, 1363, juzu'i. 1, shafi. 158.
  19. ↑ «بازگشت عیسی‌(ع) در آخرالزمان باور مشترک مسلمانان و مسیحیان»، خبرگزاری تسنیم.
  20. ↑ Littafi Mai Tsarki, Luka 13:35; Yohanna 14:3; Ayyukan Manzanni 1:11; 2:31; Ibraniyawa 9:28.
  21. ↑ Asghari, "Akhiruz Zaman", shafi. 29.
  22. ↑ Asghari, "Akhiruz Zaman", shafi. 29.
  23. ↑ Asghari, "Akhiruz Zaman", shafi. 29.
  24. ↑ Qomi, Tafsir al-Qomi, 1363, juzu'i. 2, shafi na 270 da 271.
  25. ↑ Majlisi I, Luwameh Sahib Qarani, 1414 AH, Juz. 3, shafi. 285.
  26. ↑ Ibn Hamad, al-Fitan, 1423H, shafi na 381.
  27. ↑ Ibn Hammad, al-Fetan, 1423 AH, shafi na 386; Al-Qur'ani, Asr al-Zahur, 1408H, juzu'i na 1, shafi na 307.
  28. ↑ Bakshi، «بررسی و تبیین نقش حضرت عیسی(ع) در دوران پس از ظهور امام زمان(ع)»،shafi na 118.
  29. ↑ Tabarsi, Majma al-Bayan, 1372, juzu'i na 9, shafi.82; Abul Fattuh Razi, Ruz al-Jinnan and Ruh al-Jinnan, 1408 AH, Juz. 17, Shafi. 181.
  30. ↑ Bukhari, Sahihul Bukhari, 1422 AH, juzu'i na 3, shafi na 136; Nishaburi, Sahih al-Muslim, Dar Ihya al-Trath al-Arabi, juzu'i. 4, ku. 2221.
  31. ↑ Alusi, Ruh al-Ma'ani, 1415 AH, juzu'i. 13, shafi. 95.
  32. ↑ Bakshi، «بررسی و تبیین نقش حضرت عیسی(ع) در دوران پس از ظهور امام زمان(عج)»، shafi na 114-115
  33. ↑ Saduq, Al-Amali, 1376, shafi. 218.
  34. ↑ Bahrani, Hiliyatil al-Abrar, 1411 Hijira, juzu'i na 6, shafi na 429.
  35. ↑ Ibn Hammad, al-Fetan, 1423H, shafi na 387.
  36. ↑ Sahih Muslim, Dar Ihya al-Turath al-Arab, juzu'i. 1, shafi. 135.
  37. ↑ Asqalani, Fathul Bari, 1379 AH, juzu'i. 4, shafi. 414.
  38. ↑ Bukhari, Sahihul Bukhari, 1422 AH, juzu'i. 3, shafi. 136.
  39. ↑ Mohammadi Rayshahri da sauran marubuta, Daneshnameh Imam Mahdi bar faye qur'an, Hadisi wa Tarikh, 2014, Juz. 9, shafi na 13-26.
  40. ↑ Bakshi، «بررسی و تبیین نقش حضرت عیسی(ع) در دوران پس از ظهور امام زمان(ع)»،Shafi na 117.
  41. ↑ Bakshi، «بررسی و تبیین نقش حضرت عیسی(ع) در دوران پس از ظهور امام زمان(ع)»، Shafi na 114-116.
  42. ↑ Jawahiri، «بررسی پیش‌بینی‌های قرآن و حدیث درباره مهدی‌(عج) و مسیح‌(ع)، توافق یا تقابل»Shafi na 283.
  43. ↑ Kargar, Mahadawiyyat (Daurane Zuhur), 2009, shafi na 70 da 71.
  44. ↑ Korani, Asruz al-Zuhur, 1430 AH, shafi na 247
  45. ↑ Qomi, Tafsir al-Qomi, 1363, juzu'i. 2, shafi. 271.
  46. ↑ Ha'eri Yazdi, Ilzamun al-Nasib, 1403 AH, juzu'i. 2, shafi na 171 da 172.
  47. ↑ Muslim, Sahih Muslim, Dar Ihya al-Turath al-Arab, juzu'i. 4, shafi. 2258.
  48. ↑ Sheikh Saduq, Kamal al-Din, 1395 AH, juzu'i. 2, shafi. 336.
  49. ↑ Kargar, Mahadawyyat (Daurane Zuhur), 2009, shafi. 30.
  50. ↑ Suyuti, Al-Hawi, Fatawa, 1424H, juzu'i. 2, shafi. 103.
  51. ↑ Qomi, Tafsir al-Qomi, 1363, juzu'i. 2, ku. 76; Tabarsi, Majma al-Bayan, 1372, juzu'i. 7, shafi. 101.
  52. ↑ Ahade Atiq , Kitabe Hezekil, Babi na 38, Sakin layi na 2 da 3; Ahade Jadid Mukashafa Yuhana, Babi na 20, Sakin layi na 7-9.
  53. ↑ Ibn Asaker, Tarikh Damashci, 1415 AH, Juz. 1, shafi. 228; Ibn Hajar, Al-Qaol al-Mukhtasar, 1428H, shafi na 94.
  54. ↑ Ibn Majah, Sunan Ibn Majah, 1419 AH, juzu'i na 4, shafi na 639.
  55. ↑ Ibn Hammad, al-Fetan, 1423 AH, shafi. 265.
  56. ↑ Tabasi، «درس مهدویت».
  57. ↑ Tabasi، «درس مهدویت».
  58. ↑ Hosseini Gorgani, Nuzule Almasihu Wa Zuhur Mau'ud, 2011.
  59. ↑ Yaqoobzadeh, Naqshe Hazrat Isa (A.S) Dar Daulat Mahdawi, 2019.
  60. ↑ Suyuti, Nuzule Isa Bin Maryam, Dar Akhire Zaman, Dare Ibn Khaldun.

Tsokaci

  1. ↑ وَإِنَّهُ لَعِلْمٌ لِّلسَّاعَةِ فَلَا تَمْتَرُ‌نَّ بِهَا وَاتَّبِعُونِ ۚ هَـٰذَا صِرَ‌اطٌ مُّسْتَقِيمٌ, Tarjama:Kuma lalle ita, ita ãyã ce ga Alƙiyama, saboda haka kada ku yi shakka a cikinta, kuma ku bi ni; Wannan ita ce hanya madaidaiciya.

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