In the prophetic history of the first Woe, the leader who followed Mohammed was Abu Bakr Abdullah ibn Abi Quhafa, father-in-law of Mohammed. We will refer to him as Abubakar. Both he and Mohammed are referenced in the first four verses. Abubakar was the first Islamic ruler after Mohammed, and history records a command that he gave to his soldiers, that is represented in verse four of Revelation chapter nine. The command represents the sealing process that began at the arrival of the third woe, which was also the Seventh Trumpet, which was also the arrival of the third angel.
A cikin tarihin annabci na Bala’i na farko, jagoran da ya biyo bayan Mohammed shi ne Abu Bakr Abdullah ibn Abi Quhafa, surukin Mohammed. Za mu kira shi da Abubakar. Shi da Mohammed duka an ambace su a cikin ayoyi huɗu na farko. Abubakar shi ne shugaban Musulunci na farko bayan Mohammed, kuma tarihi ya rubuta wata umarni da ya ba wa sojojinsa, wadda ake wakilta a aya ta huɗu ta Ru’ya ta Yohanna sura ta tara. Wannan umarni yana wakiltar aikin hatimcewa da ya fara a zuwan bala’i na uku, wanda kuma shi ne Ƙaho na Bakwai, wanda kuma shi ne zuwan mala’ika na uku.
And the fifth angel sounded, and I saw a star fall from heaven unto the earth: and to him was given the key of the bottomless pit. And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:1–4.
Sai mala’ika na biyar ya busa ƙaho, sai na ga wani tauraro ya fāɗo daga sama zuwa duniya: aka kuma ba shi mabuɗin ramin marar ƙasa. Sai ya buɗe ramin marar ƙasa; sai hayaƙi ya tashi daga ramin, kamar hayaƙin babban tanda; rana da sararin sama kuwa suka yi duhu saboda hayaƙin ramin. Kuma daga cikin hayaƙin sai fara suka fito zuwa bisa duniya: aka kuma ba su iko, kamar yadda kunamai na duniya suke da iko. Aka kuma umarce su da kada su cuci ciyawar duniya, ko wani kore, ko kuwa wani itace; sai dai mutanen nan kaɗai waɗanda ba su da hatimin Allah a goshinsu. Ru’ya ta Yohanna 9:1–4.
The “star” that fell from heaven was Mohammed, who began his ministry in the year 606. Mohammed was given a “key” that was to “open” the “bottomless pit” allowing “smoke” to darken the “sun and the air,” and brought forth “locusts” who were given “power” as the power of “scorpions.” The key was a military battle that produced weakness in the Roman’s military strength, thus allowing the rise of the warfare of Islam. The bottomless pit is a symbol of Arabia, the birthplace of Islam, and the smoke represented the false religion of Islam that was to spread across the earth and take possession of the same geography that would be swarmed by the swarms of locusts that sweep across northern Africa, southern Europe and Arabia. The locusts are a symbol of Islam, and power prophetically represents military power. Their power was to be as scorpions, which strike unexpectedly. Uriah Smith states:
“tauraron” da ya fāɗo daga sama shi ne Mohammed, wanda ya fara hidimarsa a shekara ta 606. An ba Mohammed “maɓalli” wanda zai “buɗe” “rami marar ƙasa,” ya bar “hayaki” ya duhuntar da “rana da sararin sama,” kuma ya fito da “fari” waɗanda aka ba su “iko” kamar ikon “kunamai.” Maɓallin kuwa ya kasance yaƙin soja ne da ya haifar da rauni a ƙarfin sojan Romawa, ta haka ya ba da damar tashin yaƙin Musulunci. Ramin marar ƙasa alama ce ta Larabawa, mahaifar Musulunci, hayakin kuma yana wakiltar addinin ƙarya na Musulunci wanda zai bazu a cikin duniya ya kuma mallaki wannan yanki na ƙasa guda da gungunan fari ke mamayewa sa’ad da suke wucewa a arewacin Afirka, kudancin Turai, da Larabawa. Fari alama ce ta Musulunci, iko kuma, a annabce, yana wakiltar ikon soja. Ikonsu zai kasance kamar na kunamai, waɗanda suke cizo ba zato. Uriah Smith ya bayyana cewa:
“A star fell from heaven unto the earth; and to him was given the key of the bottomless pit.
“Wani tauraro ya fāɗo daga sama zuwa ƙasa; aka kuma ba shi mabuɗin ramin marar ƙasa.”
“While the Persian monarch contemplated the wonders of his art and power, he received an epistle from an obscure citizen of Mecca, inviting him to acknowledge Mohammed as the apostle of God. He rejected the invitation, and tore the epistle. ‘It is thus,’ exclaimed the Arabian prophet, ‘that God will tear the kingdom, and reject the supplication of Chosroes.’ Placed on the verge of these two empires of the East, Mohammed observed with secret joy the progress of mutual destruction; and in the midst of the Persian triumphs he ventured to foretell, that, before many years should elapse, victory would again return to the banners of the Romans. ‘At the time when this prediction is said to have been delivered, no prophecy could be more distant from its accomplishment since the first twelve years of Heraclius announced the approaching dissolution of the empire.’. ..
“Yayin da sarkin Farisa yake nazarin abubuwan al’ajabi na fasaharsa da ikonsa, sai ya karɓi wata wasiƙa daga wani ɗan ƙasa marar suna daga Makka, tana gayyatarsa ya yarda da Mohammed a matsayin manzon Allah. Ya ƙi wannan gayyata, ya kuma yage wasiƙar. ‘Haka ne,’ in ji annabin Larabawa, ‘Allah zai yage mulkin, kuma ya ƙi roƙon Chosroes.’ Da yake a wajen iyakar waɗannan dauloli biyu na Gabas, Mohammed ya lura da ci gaban hallakar juna da ɓoyayyen farin ciki; kuma a tsakiyar nasarorin Farisa ya kuskura ya yi annabci cewa, kafin shekaru masu yawa su shige, nasara za ta sāke komawa ga tutocin Romawa. ‘A lokacin da aka ce an yi wannan annabci, ba wani annabci da zai kasance mafi nisa da cikar sa, tun da shekaru goma sha biyu na farko na mulkin Heraclius sun bayyana rushewar daular da ke gabatowa.’...”
“Chosroes subjugated the Roman possession [in] Asia and Africa. And ‘the Roman empire,’ at that period, ‘was reduced to the walls of Constantinople, with the remnant of Greece, Italy, and Africa, and some maritime cities, from Tyre to Trebizond, of the Asiatic coast. The experience of six years at length persuaded the Persian monarch to renounce the conquest of Constantinople, and to specify the annual tribute of the ransom of the Roman empire,—a thousand talents of gold, a thousand talents of silver, a thousand silk robes, a thousand horses, and a thousand virgins. Heraclius subscribed to these ignominious terms. But the time and space which he obtained to collect those treasures from the poverty of the East were industriously employed in the preparation of a bold and desperate attack.’
“Chosroes ya mallake abin da Roma ta mallaka a Asiya da Afirka. Kuma ‘Daular Roma,’ a wancan zamani, ‘ta taƙaitu zuwa ga katangar Konstantinoful, tare da ragowar Girka, Italiya, da Afirka, da kuma wasu biranen bakin teku, daga Taya zuwa Trebizond, na gabar Asiya. Ƙwarewar shekaru shida a ƙarshe ta rinjayi sarkin Farisa ya yi watsi da cin Konstantinoful, ya kuma ayyana harajin shekara-shekara na fansar Daular Roma,—talanti dubu na zinariya, talanti dubu na azurfa, rigunan alharini dubu, dawakai dubu, da budurwai dubu. Heraclius ya amince da waɗannan sharudda na wulakanci. Amma lokacin da sararin da ya samu domin tattara waɗannan dukiyoyi daga talaucin Gabas, an yi amfani da su da himma wajen shirya wani hari mai ƙarfin hali da matsanancin hatsari.’”
“The king of Persia despised the obscure Saracen, and derided the message of the pretended prophet of Mecca. Even the overthrow of the Roman empire would not have opened a door for Mohammedanism, or for the progress of the Saracenic armed propagators of an imposture, though the monarch of the Persians and chagan of the Avars (the successor of Attila) had divided between them the remains of the kingdoms of the Caesars. Chosroes himself fell. The Persian and Roman monarchies exhausted each other’s strength. And before a sword was put into the hands of the false prophet, it was smitten from the hands of those who would have checked his career and crushed his power.
“Sarkin Farisa ya rena Balaraben da ba a san shi ba, ya kuma yi wa saƙon annabin ƙarya na Makka ba’a. Ko rushewar daular Roma ma da ba ta buɗe ƙofa ga addinin Muhammadu ba, ko ga ci gaban Balaraben masu yaɗa yaudarar nan da makami, ko da kuwa sarkin Farisawa da chagan na Avars (magajin Attila) sun raba ragowar masarautun Kaisarori a tsakaninsu. Chosroes kansa ya fāɗi. Masarautun Farisa da Roma suka gaji da ƙarfin juna. Kuma tun kafin a sa takobi a hannun annabin ƙarya, an bugi takobin daga hannun waɗanda da sun dakatar da tafiyarsa, sun kuma murƙushe ikonsa.”
“‘Since the days of Scipio and Hannibal, no bolder enterprise has been attempted than that which Heraclius achieved for the deliverance of the empire. He explored his perilous way through the Black Sea and the mountains of Armenia, penetrated into the heart of Persia, and recalled the armies of the great king to the defense of their bleeding country.’
“‘Tun daga zamanin Scipio da Hannibal, ba a taɓa yunƙurin wani aiki da ya fi wannan ƙarfin hali ba, wanda Heraclius ya aiwatar domin ceton daular. Ya bi hanyarsa mai cike da haɗari ta cikin Baƙin Teku da duwatsun Armenia, ya kutsa har cikin tsakiyar Farisa, kuma ya jawo rundunonin babban sarki su komo domin kare ƙasarsu mai zubar da jini.’”
“In the battle of Nineveh, which was fiercely fought from daybreak to the eleventh hour, twenty-eight standards, besides those which might be broken or torn, were taken from the Persians; the greatest part of their army was cut in pieces, and the victors, concealing their own loss, passed the night on the field. The cities and palaces of Assyria were opened for the first time to the Romans.’
“A cikin yaƙin Nineveh, wanda aka yi da ƙarfi tun daga fitowar alfijir har zuwa sa’a ta goma sha ɗaya, an ƙwace tutoci ashirin da takwas daga hannun Farisawa, ban da waɗanda wataƙila suka karye ko suka yage; an karkashe mafi yawan rundunarsu, kuma masu nasara, suna ɓoye asarar da su ma suka yi, suka kwana a filin daga. An buɗe birane da fādodin Assuriya ga Romawa a karo na farko.”
“The Roman emperor was not strengthened by the conquests which he achieved; and a way was prepared at the same time, and by the same means, for the multitudes of Saracens from Arabia, like locusts from the same region, who, propagating in their course the dark and delusive Mohammedan creed, speedily overspread both the Persian and the Roman empire.
“Sarkin Roma bai sami ƙarfi ta wurin nasarorin da ya cim ma ba; kuma a lokaci guda, ta irin waɗannan hanyoyi ɗaya kuma ta wannan hanya guda, aka shirya hanya domin tarin Sarakuna daga Arabiya, kamar fara daga wannan yanki ɗaya, waɗanda, suna yaɗa a tafiyarsu mummunan kuma ruɗarwar akidar Muhammadiyya, cikin sauri suka mamaye daular Farisa da kuma daular Roma baki ɗaya.
“More complete illustration of this fact could not be desired than is supplied in the concluding words of the chapter from Gibbon, from which the preceding extracts are taken. ‘Although a victorious army had been formed under the standard of Heraclius, the unnatural effort seems to have exhausted rather than exercised their strength. While the emperor triumphed at Constantinople or Jerusalem, an obscure town on the confines of Syria was pillaged by the Saracens, and they cut in pieces some troops who advanced to its relief,—an ordinary and trifling occurrence, had it not been the prelude of a mighty revolution. These robbers were the apostles of Mohammed; their frantic valor had emerged from the desert; and in the last eight years of his reign, Heraclius lost to the Arabs the same provinces which he had rescued from the Persians.
“Ba za a iya neman cikakken misali na wannan gaskiya fiye da abin da aka bayar a cikin kalmomin ƙarshe na babin daga Gibbon ba, inda aka ɗauko nassosin da suka gabata. ‘Ko da yake an kafa rundunar yaƙi mai nasara a ƙarƙashin tutar Heraclius, wannan ƙoƙari da ya saɓa wa dabi’a ya yi kama da ya gajiyar da ƙarfinsu fiye da ya motsa shi. Yayin da sarkin ya yi nasara a Constantinople ko Urushalima, wani gari marar suna a iyakokin Siriya Sarakuna suka washe, suka kuma yanke-yanke wasu dakaru da suka matsa domin su kawo masa agaji,—wani al’amari na yau da kullum kuma ƙarami, da ba don shi ne ya kasance shimfiɗar babbar juyin juya hali ba. Waɗannan ɓarayi su ne manzannin Mohammed; mahaukaciyar jarumtarsu ta fito daga hamada; kuma a cikin shekaru takwas na ƙarshe na mulkinsa, Heraclius ya rasa ga Larabawa waɗannan larduna guda ɗaya da ya ƙwato daga Farisawa.
“‘The spirit of fraud and enthusiasm, whose abode is not in the heavens,’ was let loose on earth. The bottomless pit needed but a key to open it, and that key was the fall of Chosroes. He had contemptuously torn the letter of an obscure citizen of Mecca. But when from his ‘blaze of glory’ he sunk into the ‘tower of darkness’ which no eye could penetrate, the name of Chosroes was suddenly to pass into oblivion before that of Mohammed; and the crescent seemed but to wait its rising till the falling of the star. Chosroes, after his entire discomfiture and loss of empire, was murdered in the year 628; and the year 629 is marked by ‘the conquest of Arabia,’ and ‘the first war of the Mohammedans against the Roman empire.’ ‘And the fifth angel sounded, and I saw a star fall from heaven unto the earth; and to him was given the key of the bottomless pit. And he opened the bottomless pit.’ He fell unto the earth. When the strength of the Roman empire was exhausted, and the great king of the East lay dead in his tower of darkness, the pillage of an obscure town on the borders of Syria was ‘the prelude of a mighty revolution.’ ‘’The robbers were the apostles of Mohammed, and their frantic valor emerged from the desert.’
“‘An saki ruhin yaudara da ɗumamawa, wanda mazauninsa ba a cikin sammai yake ba,’ a kan duniya. Rijiyar marar ƙasa ba ta bukatar kome sai mabuɗi domin a buɗe ta, kuma wannan mabuɗin shi ne fāɗuwar Chosroes. Cikin raini ya yaga wasiƙar wani ɗan ƙasar Makka marar shahara. Amma sa’ad da daga ‘ƙyallin ɗaukakarsa’ ya nutse zuwa cikin ‘hasumiyar duhu’ wadda babu ido da zai iya ratsawa, sunan Chosroes nan da nan zai shuɗe cikin mantuwa a gaban na Mohammed; kuma jinjirin wata ya zama kamar yana jiran fitowarsa ne har sai tauraron ya faɗi. Chosroes, bayan cikakkiyar rugujewarsa da rasa mulkinsa, aka kashe shi a shekara ta 628; kuma shekara ta 629 ta shahara da ‘cin nasarar Larabawa,’ da kuma ‘yaƙin farko na Mohammedawa da daular Roma.’ ‘Sai mala’ika na biyar ya busa ƙaho, na kuma ga wani tauraro ya fāɗo daga sama zuwa ƙasa; aka kuma ba shi mabuɗin rijiyar marar ƙasa. Sai ya buɗe rijiyar marar ƙasa.’ Ya faɗi zuwa ƙasa. Sa’ad da ƙarfin daular Roma ya ƙare, kuma babban sarkin Gabas yana kwance matacce a cikin hasumiyar duhunsa, wawason wani gari marar suna a kan iyakokin Suriya ya zama ‘shimfiɗar babbar juyin juya hali.’ ‘Masu fashin su ne manzannin Mohammed, kuma mahaukaciyar jarumtarsu ta bayyana daga hamada.’”
“The Bottomless Pit.—The meaning of this term may be learned from the Greek , which is defined ‘deep, bottomless, profound,’ and may refer to any waste, desolate, and uncultivated place. It is applied to the earth in its original state of chaos. Gen.1:2. In this instance it may appropriately refer to the unknown wastes of the Arabian desert, from the borders of which issued the hordes of Saracens like swarms of locusts. And the fall of Chosroes, the Persian king, may well be represented as the opening of the bottomless pit, inasmuch as it prepared the way for the followers of Mohammed to issue from their obscure country, and propagate their delusive doctrines with fire and sword, till they had spread their darkness over all the Eastern empire.” Uriah Smith, Daniel and Revelation, 495–498.
“Ramin da ba shi da Ƙarshe.—Ma’anar wannan kalma za a iya koya daga Girkanci, wadda aka fassara da cewa ‘mai zurfi, marar ƙasa, mai tsanani zurfi,’ kuma tana iya nufin kowane wuri da ya zama kufai, kufaice, kuma ba a nome shi ba. Ana amfani da ita ga duniya a ainihin yanayinta na rikice-rikice. Far. 1:2. A wannan misali tana iya dacewa ta nuna wuraren da ba a sani ba na hamadar Larabawa, daga kan iyakokinta ne rundunonin Sarakawa suka fito kamar tarin fara. Kuma fāɗuwar Chosroes, sarkin Farisa, za ta iya da kyau a wakilta a matsayin buɗewar ramin da ba shi da ƙarshe, tun da yake ta shirya hanya domin mabiyan Mohammed su fito daga ƙasarsu mai duhu, su kuma yaɗa koyarwarsu mai ruɗarwa da wuta da takobi, har sai da suka shimfiɗa duhunsu a kan dukan daular Gabas.” Uriah Smith, Daniel and Revelation, 495–498.
The first woe, which is the fifth trumpet identifies the beginning of the warfare of Islam against Rome, and it identifies a battle between Rome and Persia where Rome prevailed, but in doing so expended its military strength to the extent that it could not prevent the rise of the Islamic power. The prophetic characteristics of the first woe and the second woe, identify the prophetic characteristics of the third woe, and it is important to recognize the first two woes as symbols of the history of the third woe, for that history represents the period of the sealing of the one hundred and forty-four thousand, which began on September 11, 2001. After the prophetic history represented by Mohammed in the first three verses, verse four introduces Abubakar, the first leader after Mohammed.
Bala’in farko, wadda ita ce ƙaho na biyar, tana bayyana farkon yaƙin Musulunci da Roma, kuma tana bayyana yaƙi tsakanin Roma da Farisa inda Roma ta yi nasara, amma a cikin yin haka ta kashe ƙarfinta na soja har zuwa matakin da ba ta iya hana tashin ikon Musulunci ba. Halayen annabci na bala’in farko da na bala’i na biyu suna bayyana halayen annabci na bala’i na uku, kuma yana da muhimmanci a gane bala’o’i biyu na farko a matsayin alamomin tarihin bala’i na uku, domin wannan tarihin yana wakiltar lokacin hatimin mutum dubu ɗari da arba’in da huɗu, wanda ya fara a ranar 11 ga Satumba, 2001. Bayan tarihin annabci da aka wakilta ta wurin Mohammed a ayoyi uku na farko, aya ta huɗu ta gabatar da Abubakar, shugaban farko bayan Mohammed.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Kuma aka umarce su da kada su cutar da ciyawar ƙasa, ko wani abin kore, ko kuma wani itace; sai dai waɗancan mutanen kaɗai waɗanda ba su da hatimin Allah a goshinsu. Ru’ya ta Yohanna 9:4.
The command of Abubakar instructed the Islamic warriors to make a distinction between two types of worshippers that existed in the Roman territories at that time. One class was the Catholics, who had some religious orders that shaved the back of their heads (the tonsure), and observed the worship of Sunday. The other class were seventh-day Sabbath keepers, and the Sabbath is the seal of God.
Umarnin Abubakar ya umurci mayaƙan Musulunci su bambanta tsakanin nau’i biyu na masu ibada da suke a cikin yankunan Romawa a wancan lokaci. Wani rukuni shi ne Katolika, waɗanda suke da wasu ƙungiyoyin addini da suke aske bayan kawunansu (tonsure), kuma suna kiyaye bautar ranar Lahadi. Ɗayan rukunin kuwa su ne masu kiyaye Asabar ta rana ta bakwai, kuma Asabar ita ce hatimin Allah.
“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:—
“Bayan mutuwar Mohammed, Abubekr ne ya gaje shi a jagoranci, a shekara ta A.D. 632; wanda, da zarar ya tabbatar da ikonsa da mulkinsa yadda ya kamata, ya aike da wasiƙa ta zagaye zuwa ga kabilun Larabawa, wadda abin da ke biye wani ɓangare ne da aka ciro daga cikinta:—
“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’
“‘Sa’ad da kuke yaƙe-yaƙen Ubangiji, ku nuna kanku kamar maza, ba tare da juya baya ba; amma kada nasararku ta gurɓatu da jinin mata da yara. Kada ku lalatar da wani itacen dabino, ko ku ƙone wata gona ta hatsi. Kada ku sare itatuwan ’ya’yan itace, ko ku yi wa dabbobi wata cuta, sai dai waɗanda za ku yanka domin ku ci. Sa’ad da kuka kulla kowace yarjejeniya ko sharadi, ku tsaya a kanta, ku kuma kasance masu cika maganarku. Kuma a yayin da kuke tafiya, za ku tarar da waɗansu masu ibada da suke rayuwa a keɓe cikin gidajen sufi, suna nufin su bauta wa Allah ta wannan hanya; ku ƙyale su, kada kuma ku kashe su ko ku rushe gidajen sufinsu. Kuma za ku tarar da wani irin mutane da suke na majami’ar Shaiɗan, waɗanda kawunansu suke aske a tsakiyar saman kai; ku tabbata kun fasa ƙwanyar kansu, kada kuma ku ba su rangwame har sai sun musulunta ko kuwa sun biya haraji.’”
“It is not said in prophecy or in history that the more humane injunctions were as scrupulously obeyed as the ferocious mandate; but it was so commanded them. And the preceding are the only instructions recorded by Gibbon, as given by Abubekr to the chiefs whose duty it was to issue the commands to all the Saracen hosts. The commands are alike discriminating with the prediction, as if the caliph himself had been acting in known as well as direct obedience to a higher mandate than that of mortal man; and in the very act of going forth to fight against the religion of Jesus, and to propagate Mohammedanism in its stead, he repeated the words which it was foretold in the Revelation of Jesus Christ that he would say.
“Ba a faɗa ba, ko a annabci ko a tarihi, cewa an yi biyayya ga umarnin da suka fi nuna tausayi da irin kulawa ɗaya da aka yi wa mummunan umarnin; amma haka aka umarce su. Kuma abin da ya gabata su ne kaɗai umarnin da Gibbon ya rubuta, a matsayin waɗanda Abubekr ya bayar ga shugabannin da nauyinsu ne su isar da umarni ga dukan rundunonin Sarakuna. Umarnin kuwa sun yi daidai da annabcin a wajen rarrabewa, kamar dai khalifan kansa yana aiki ne cikin sananniyar, har ma kai-tsaye, biyayya ga umarni mafi girma fiye da na mutum mai mutuwa; kuma a daidai lokacin da yake fita domin yaƙi da addinin Yesu, da kuma yaɗa addinin Muhammadu a madadinsa, ya maimaita kalmomin da aka riga aka yi annabcin a cikin Wahayin Yesu Almasihu cewa zai faɗa.”
“The Seal of God in Their Foreheads.—In remarks upon chapter 7:1–3, we have shown that the seal of God is the Sabbath of the fourth commandment; and history is not silent upon the fact that there have been observers of the true Sabbath all through the present dispensation. But the question has here arisen with many, who were those men who at this time had the seal of God in their foreheads, and who thereby became exempt from Mohammedan oppression? Let the reader bear in mind the fact, already alluded to, that there have been those all through this dispensation who have had the seal of God in their foreheads, or have been intelligent observers of the true Sabbath; and let them consider further that what the prophecy asserts is that the attacks of this desolating Turkish power are not directed against them, but against another class. The subject is thus freed from all difficulty; for this is all that the prophecy really asserts. Only one class of persons is directly brought to view in the text; namely, those who have not the seal of God in their foreheads; and the preservation of those who have the seal of God is brought in only by implication. Accordingly, we do not learn from history that any of these were involved in any of the calamities inflicted by the Saracens upon the objects of their hate. They were commissioned against another class of men. And the destruction to come upon this class of men is not put in contrast with the preservation of other men, but only with that of the fruits and verdure of the earth; thus, Hurt not the grass, trees, nor any green thing, but only a certain class of men. And in fulfilment, we have the strange spectacle of an army of invaders sparing those things which such armies usually destroy, namely, the face and productions of nature; and, in pursuance of their permission to hurt those men who had not the seal of God in their foreheads, cleaving the skulls of a class of religionists with shaven crowns, who belonged to the synagogue of Satan.
“Hatimin Allah a Goshinsu.—A cikin bayanan da muka yi a kan sura ta 7:1–3, mun nuna cewa hatimin Allah shi ne Asabar ta doka ta huɗu; kuma tarihi bai yi shiru a kan gaskiyar cewa an kasance da masu kiyaye Asabar ta gaskiya a dukan wannan zamani na alheri ba. Amma a nan tambaya ta taso ga mutane da yawa, su waye waɗannan mutane waɗanda a wannan lokaci suke da hatimin Allah a goshinsu, kuma saboda haka suka tsira daga zaluncin Muhammadiyawa? Bari mai karatu ya tuna da gaskiyar nan, wadda aka riga aka ambata, cewa an kasance da waɗanda, a cikin dukan wannan zamani, suka kasance da hatimin Allah a goshinsu, ko kuwa suka kasance masu kiyaye Asabar ta gaskiya da sani da fahimta; kuma bari su ƙara yin la’akari da cewa abin da annabcin yake tabbatarwa shi ne, hare-haren wannan ikon Turkiyya mai hallakarwa ba a nufe su a kansu ba, sai dai a kan wani rukuni dabam. Ta haka ne batun ya kuɓuta daga dukan wahala; gama wannan kaɗai ne abin da annabcin yake faɗa a zahiri. Rukuni guda kaɗai na mutane ne aka kawo kai tsaye cikin gani a cikin nassin; wato, waɗanda ba su da hatimin Allah a goshinsu; kuma karewar waɗanda suke da hatimin Allah an kawo ta ne kawai ta hanyar nuni. Saboda haka, ba mu koya daga tarihi cewa wani daga cikin waɗannan ya shiga cikin kowace irin masifa da Sarakuna suka aukar wa abubuwan ƙiyayyarsu ba. An ba su umarni ne su kai hari ga wani rukuni na mutane dabam. Kuma hallakarwar da za ta zo a kan wannan rukuni na mutane ba a sa ta cikin bambanci da tsarewar waɗansu mutane ba, sai dai kawai da tsarewar ’ya’yan ƙasa da tsirrai masu kore na duniya; ta haka kuwa, kada ku cuce ciyawa, ko itatuwa, ko wani abu mai kore, sai dai wani takamaiman rukuni na mutane. Kuma a cikin cikar wannan, muna da abin mamaki na rundunar maharan tana ƙyale waɗannan abubuwa waɗanda irin waɗannan rundunoni sukan lalata, wato, fuskar halitta da amfanin da take fitarwa; kuma, bisa ga izinin da aka ba su su cutar da waɗannan mutane waɗanda ba su da hatimin Allah a goshinsu, suna fasa ƙoƙon kan wani rukuni na masu addini masu askewar kambi a kawunansu, waɗanda suke na majami’ar Shaidan.”
“These were doubtless a class of monks, or some other division of the Roman Catholic Church. Against these the arms of the Mohammedans were directed. And it seems to us that there is a peculiar fitness, if not design, in describing them as those who had not the seal of God in their foreheads; inasmuch as that is the very church which has robbed the law of God of its seal, by tearing away the true Sabbath, and erecting a counterfeit in its place. And we do not understand, either from the prophecy or from history, that those persons whom Abubekr charged his followers not to molest were in possession of the seal of God, or necessarily constituted the people of God. Who they were, and for what reason they were spared, the meager testimony of Gibbon does not inform us, and we have no other means of knowing; but we have every reason to believe that none of these who had the seal of God were molested, while another class, who emphatically had it not, were put to the sword; and thus the specifications of the prophecy are amply met.” Uriah Smith, Daniel and Revelation, 500–502.
“Ba shakka waɗannan wata ƙungiya ce ta sufaye, ko kuma wani sashe dabam na Ikilisiyar Roman Katolika. A kansu ne aka nufi makaman Muhammadiyawa. Kuma a gare mu yana bayyana cewa akwai dacewa ta musamman, idan ba ma nufi kai tsaye ba, a siffanta su a matsayin waɗanda ba su da hatimin Allah a goshinsu; domin wannan ita ce ainihin ikilisiyar da ta ƙwace wa dokar Allah hatiminta, ta wurin kawar da Asabar ta gaskiya, ta kafa ta jabu a madadinta. Kuma ba mu fahimta, ko daga annabcin ko daga tarihi, cewa mutanen nan da Abubekr ya umarci mabiyansa kada su cuce su, suna da hatimin Allah ne, ko kuwa lalle su ne mutanen Allah. Su waye su, da kuma saboda wane dalili aka ƙyale su, ƙaramar shaidar da Gibbon ya bayar ba ta sanar da mu ba, kuma ba mu da wata hanyar sani dabam; amma muna da kowane dalili na gaskata cewa babu ko ɗaya daga cikin waɗanda suke da hatimin Allah da aka taɓa, alhali kuwa wata ƙungiya dabam, waɗanda a sarari ba su da shi, aka kashe da takobi; kuma ta haka ne bayanan annabcin suka cika sosai.” Uriah Smith, Daniel and Revelation, 500–502.
Abubakar consolidated Mohammed’s followers into a Caliphate after Mohammed’s death, so even though they are two different historical figures, taken together they represent the beginning of the testimony of Islam of the first woe, and the historical figure who marks the history of the first woe is Mohammed.
Abubakar ya ƙarfafa mabiyan Mohammed ya mayar da su cikin Halifanci bayan mutuwar Mohammed; saboda haka, ko da yake su mutane ne biyu dabam a tarihin duniya, idan aka ɗauke su tare suna wakiltar farkon shaidar Musulunci ta bala’i na fari, kuma mutumin tarihin da yake nuna tarihin bala’i na fari shi ne Mohammed.
In the beginning history of the second woe, Mohammed II conquered Constantinople in 1453. In 1449, four angels, representing Islam were loosed. The beginning and ending of the first woe, is marked by a Mohammed, the first and second respectively. Prophetically the beginning and ending of the history of the first woe, bears the signature of Alpha and Omega.
A farkon tarihin masifa ta biyu, Mohammed II ya ci Konstantinoful a shekara ta 1453. A shekara ta 1449, mala’iku huɗu, masu wakiltar Musulunci, aka sake su. Farkon da ƙarshen masifa ta fari, wani Mohammed ne ya yi musu alama, na farko da na biyu bi da bi. A annabce, farkon da ƙarshen tarihin masifa ta fari, suna ɗauke da sa hannun Alfa da Omega.
The beginning of the second woe includes a time prophecy of four angels, who represent Islam who were then loosed, and then restrained on August 11, 1840. From that point until October 22, 1844, the sealing of the one hundred and forty-four thousand is illustrated. The beginning of the second woe identifies the loosing of Islam, and the ending marks the restraining of Islam. Both the first and second woe have precise prophetic markers tying their beginnings to the endings.
Farkon bala’i na biyu ya ƙunshi annabcin lokaci game da mala’iku huɗu, waɗanda suke wakiltar Musulunci wanda a wancan lokaci aka sake shi, sa’an nan kuma aka ƙuntata shi a ranar 11 ga Agusta, 1840. Daga wannan lokaci har zuwa 22 ga Oktoba, 1844, ana nuna hatimtar dubu ɗari da arba’in da huɗu. Farkon bala’i na biyu yana tantance sakin Musulunci, kuma ƙarshensa yana nuna ƙuntatawar Musulunci. Dukansu bala’i na farko da na biyu suna da takamaiman alamomin annabci da suke ɗaure farkonsu da ƙarshensu.
The first two woes are to be placed upon one another, “line upon line,” in order to identify the third woe. One of the prophetic characteristics that is identified by the first two witnesses of Islam is that they represent a specific period of time that marks the beginning and ending with the signature of Alpha and Omega. They also possess a secondary signature, for the beginning of the first woe, identifies the sealing of God’s people, and the ending of the second woe, also identifies the sealing of God’s people.
Dole ne a ɗora masifu biyu na farko a kan juna, “layi bisa layi,” domin a gane masifa ta uku. Ɗaya daga cikin siffofin annabci da shaidu biyu na farko na Musulunci suka bayyana shi ne cewa suna wakiltar takamaiman zamani da ke nuna mafari da ƙarshe tare da hatimin Alfa da Omega. Haka kuma suna da hatimi na biyu; gama farkon masifa ta farko yana nuna hatimce mutanen Allah, haka kuma ƙarshen masifa ta biyu yana kuma nuna hatimce mutanen Allah.
The third woe arrived when Islam suddenly and unexpectedly attacked the earth beast of Revelation thirteen, thus beginning the period of the sealing. The sealing of the one-hundred and forty-four thousand ends at the soon-coming Sunday law, and in response to that apostasy national apostasy is followed by national ruin. As typified with pagan Rome and papal Rome national ruin is accomplished by God’s trumpet judgments. The three woes are also trumpets. Islam of the third woe, will strike suddenly and unexpectedly again at the soon coming Sunday law in the United States, when the period of the sealing of the one hundred and forty-four thousand ends. That period has been typified by the beginning period of the first woe, and also by the ending period of the second woe.
Bala’i na uku ya zo ne sa’ad da Musulunci kwatsam kuma ba zato ya far wa dabbar ƙasa ta Wahayi sura ta goma sha uku, ta haka ne kuma aka fara zaman hatimcewa. Hatimcewar ɗari da dubu arba’in da huɗu tana ƙarewa ne a dokar Lahadi mai zuwa nan ba da daɗewa ba, kuma a matsayin martani ga wannan ridda, ridda ta ƙasa tana biye da halakar ƙasa. Kamar yadda aka misalta da Roma ta arna da Roma ta papanci, ana cika halakar ƙasa ta wurin hukuncin ƙaho na Allah. Bala’o’i uku ɗin nan su ma ƙahoni ne. Musuluncin bala’i na uku zai sake bugawa kwatsam kuma ba zato a dokar Lahadi mai zuwa nan ba da daɗewa ba a cikin Tarayyar Amurka, sa’ad da zaman hatimcewar ɗari da dubu arba’in da huɗu ya ƙare. An riga an misalta wannan zamani ta wurin farkon zaman bala’i na farko, kuma ta wurin zaman ƙarshen bala’i na biyu.
We will continue this study in the next article.
Za mu ci gaba da wannan nazarin a talifi na gaba.
And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac. And the thing was very grievous in Abraham’s sight because of his son. And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:9–20.
Sai Saratu ta ga ɗan Hajar Bamasariya, wanda ta haifa wa Ibrahim, yana ba’a. Saboda haka ta ce wa Ibrahim, Ka kori wannan baiwa da ɗanta; gama ɗan wannan baiwar ba zai gāji tare da ɗana ba, wato tare da Ishaku. Wannan al’amari kuwa ya yi wa Ibrahim zafi ƙwarai a idanunsa saboda ɗansa. Amma Allah ya ce wa Ibrahim, Kada wannan ya zama abin baƙin ciki a idanunka saboda yaron, da kuma saboda baiwarka; a cikin dukan abin da Saratu ta faɗa maka, ka saurari muryarta; gama a cikin Ishaku ne za a kira zuriyarka. Haka kuma game da ɗan baiwar, zan mai da shi al’umma, domin shi zuriyarka ne. Sai Ibrahim ya tashi da sassafe, ya ɗauki gurasa da salkar ruwa, ya ba Hajar, ya ɗora mata a kafaɗa, tare da yaron, ya sallame ta; sai ta tafi, tana yawo a cikin jejin Biyersheba. Da ruwan cikin salkar ya ƙare, sai ta ajiye yaron a ƙarƙashin ɗaya daga cikin ƙananan itatuwa. Sa’an nan ta tafi, ta zauna daga nesa da shi, kamar jifan baka; gama ta ce, Kada in ga mutuwar yaron. Ta kuwa zauna daga nesa da shi, ta ɗaga muryarta, ta yi kuka. Sai Allah ya ji muryar yaron; mala’ikan Allah kuwa ya kira Hajar daga sama, ya ce mata, Mene ne ke damunki, Hajar? Kada ki ji tsoro; gama Allah ya ji muryar yaron a inda yake. Tashi, ki ɗaga yaron, ki riƙe shi da hannunki; gama zan mai da shi al’umma mai girma. Sai Allah ya buɗe idanunta, ta ga wata rijiya ta ruwa; sai ta je, ta cika salkar da ruwa, ta ba yaron ya sha. Allah kuwa yana tare da yaron; sai ya girma, ya zauna a jeji, ya zama maharbin baka. Farawa 21:9–20.