Littafin Daniyel — Na Hudu

Muna magana ne a kan “lokuta bakwai” na Littafin Lawiyawa ashirin da shida, kamar yadda aka wakilta a cikin littafin Daniyel. Muna yin haka ne domin ɗaya daga cikin siffofin annabci na “lokuta bakwai” shi ne cewa yana wakiltar “dutsen tuntube” wanda magina suka ƙi. Ina bayyana dutsen tuntube da aka wakilta a cikin Nassosi a matsayin gaskiya wadda za a iya gani, amma ba a ganinta. Ga waɗanda suke ganinta, tana da daraja; amma ga waɗanda ba sa ganinta, ba abin da suke tuntuɓe a kai kaɗai ba ce, amma ita ce dutsen da ke nika su ya mai da su ƙura.

Sa’ad da Almasihu ya gabatar da dutsen da magina suka ƙi, Ya bayyana cewa dutsen kusurwa zai zama “kai” na kusurwa. Saƙon dutsen da aka ƙi a cikin Nassosi koyaushe yana da alaƙa da Allah yana ƙetare wani mutanen alkawari na dā, alhali a lokaci guda Allah yana shiga cikin alkawari da wasu mutane waɗanda a dā ba mutanen Allah ba ne.

Annabcin “lokaci” na farko da mala’iku masu tsarki suka kai William Miller gare shi shi ne “lokatai bakwai” na Leviticus ashirin da shida. Adventism na Laodicea ya fara aikin rushe gaskiyoyin tushe waɗanda Ubangiji ya kafa ta wurin hidimar Miller, ta wurin ƙin amincewa da na farkon abubuwan da Miller ya gano. Tabbas, duk wani misalin annabci na tushe mai tsarki misali ne na Almasihu, wanda shi ne “Dutsen”, saboda haka ƙin “lokatai bakwai” a shekara ta 1863 ba kawai yana nuna farkon tsarin ƙin gaskiyoyin tushe ba ne, amma yana wakiltar ƙin Almasihu ne. Kamar yadda yake a cikin shaidar Almasihu game da dutsen da aka ƙi, Bitrus ma ya bayyana cewa ɗaya daga cikin annabce-annabcen da suke da alaƙa da dutsen tushe shi ne cewa a ƙarshe zai zama “kan kusurwa”.

Dutsen gindin da aka kafa a farkon Adventism, ya zama babban dutsen kusurwa. Ishaya ya yi daidai da Almasihu da Bitrus, kuma Ishaya yana amfani da dutsen gindin domin ya wakilci mutanen alkawari da ake wucewa a kansu domin sabon mutanen alkawari. A cikin shaidarsa yana wakiltar wata ƙungiya wadda ta yi alkawari da mutuwa, kuma wadda ta karɓi ƙarya. Ƙaryar da suka karɓa ita ce ƙaryar da Bulus ya bayyana a matsayin wadda take kawo ruɗani mai ƙarfi a kan waɗanda suke yin alkawari da mutuwa, domin ba su karɓi ƙaunar gaskiya ba.

An ɓoye “lokuta bakwai” a ƙarƙashin ƙarya, kuma sa’ad da Allah ya ratsa mutanensa na alkawari na dā ya shiga cikin alkawari tare da dubu ɗari da arba’in da huɗu, dutsen da a dā aka ƙi a matsayin dutsen kusurwa zai hau ya zama “kai” na kusurwar. Ga waɗanda suka fahimci wannan gaskiya, yana da daraja, amma ga waɗanda ba su fahimta ba, dutsen da ya zama kai na kusurwar ba wai yana murƙushe su kaɗai ba ne, amma a ma’anar alama yana zama dutsen kabarinsu.

A cikin littafin Daniyel, a sura ta takwas da aya ta goma sha tara, muna samun “ƙarshen fushi,” ta haka kuwa ana tabbatar da cewa dole ne kuma a sami “farkon ƙarshen” fushin. Tsawon lokacin daga 677 K.H., har zuwa 22 ga Oktoba, 1844, yana wakiltar tsawon lokacin da za a tattake Wuri Mai Tsarki (da rundunar). Amma paparoma zai yi nasara har sai an cika fushin, bisa ga Daniyel sura ta goma sha ɗaya, aya ta talatin da shida. Idan ƙarshen fushin na sura ta takwas yana wakiltar ƙarshen wani tsawon lokaci, to, ƙarshen fushin na sura ta goma sha ɗaya shi ma yana wakiltar ƙarshen wani tsawon lokaci. Wannan shi ne abin da Littafi Mai Tsarki yake koyarwa a fili, ko da yake waɗanda suka yi alkawari da mutuwa sun rufe wannan gaskiya da ƙarya.

Ƙarshen duka fushin yana wakiltar ƙarshen lokaci iri ɗaya, domin dukkansu sun kasance cikar la’ana guda ɗaya ta shekaru dubu biyu da ɗari biyar da ashirin na warwatsewa, bauta da bautar ƙarfi. Masarautar arewa ce ta fara shan warwatsewa, bauta da bautar ƙarfi na “lokuta bakwai,” sa’ad da a shekara ta 723 K.H.K., sarkin Assuriya ya tafi da su bauta. Masarautar kudu ta sha irin wannan ƙaddara a shekara ta 677 K.H.K. Irmiya ya tabbatar da wannan gaskiya.

Irmiya yana fayyace wani hukunci mai ci gaba ne. Assuriyawa sun kawar da mulkin arewa a shekara ta 723 K.H., sa’an nan kuma suka kai Manassa zuwa Babila, babban birninsu, a shekara ta 677 K.H. Sai kuma Nebukadnezzar ya ɗauki Yehoyakim, ta haka yana nuna farkon shekaru saba’in na bauta a shekara ta 606 K.H. Daga baya kuma Nebukadnezzar ya ɗauki Zedekiya ya kuma hallaka Urushalima a shekara ta 586 K.H.

An yi wa masarautar kudu gargaɗi cewa za su sha irin ƙaddarar da ta sami masarautar arewa idan suka ci gaba cikin tawayensu. Hukuncin da ya sami masarautar arewa za a zartar a kan masarautar kudu, kuma alamar wannan hukunci ita ce igiya wadda za a shimfiɗa a bisa Yahuza. A cikin shaidar Ishaya, an kira ta kawai “igiya,” amma a cikin nassi na gaba, “igiyar” ita ce “igiyar Samariya.”

Akwai maganganu biyu na annabci a cikin ayoyin da aka ambata yanzu da ya wajaba a yi la’akari da su. Ta farko ita ce ƙaran kunne, ɗaya kuma ita ce mazubin ma’auni. A cikin waɗannan ayoyi an kuma bayyana igiyar Samariya a matsayin mazubin ma’aunin gidan Ahab. Igiya da mazubin ma’auni kayan aikin shari’a ne, waɗanda ake amfani da su a cikin aikin gini. A cikin ayoyin, suna nuna cewa irin wannan hukuncin da aka aiwatar a kan mulkin arewa, wanda aka wakilta da Samariya da gidan Ahab, za a kawo shi a kan Yahuza da Urushalima. Sa’ad da aka gabatar da gargadin, mulkin arewa na Isra’ila ya riga ya fuskanci mamaya, an ci shi da yaƙi, an hallaka shi, kuma an tafi da shi bauta. Saƙon hukuncin Allah yana sa kunnuwan waɗanda suka ji gargadin su yi ƙara. Duka mazubin ma’auni da ƙaran kunne ana samunsu sau uku-uku a cikin Nassosi. A kowane hali, suna wakiltar fushin Allah a kan mutanensa kansu.

Rushewar gidan Eli shi ne annabcin da zai sa kunnuwan duk wanda ya ji shi su kaɗa. Kaɗawar kunnuwa, a zamanin Sama’ila, tana alamta wucewar gidan Eli. Cikar annabcin da aka ba Sama’ila ita ce rushewar gidan Eli da kafuwar Sama’ila a matsayin annabi. Sama’ila yana wakiltar wani mutane waɗanda, kamar yadda Bitrus ya ce, a dā ba mutanen Allah ba ne, amma yanzu su ne; gama lokacin da aka kafa Sama’ila a matsayin annabi, an hallaka gidan Eli. Irmiya kuma yana shelanta hukunci a kan shugabancin Urushalima wanda yake sa kunnuwa su kaɗa.

Dukkan nassoshi uku game da kunnuwa masu ƙaiƙayi suna da alaƙa da mutanen alkawari waɗanda suka yi alkawari da mutuwa, kuma daga baya aka mamaye su, aka ci su da yaƙi, aka hallaka su, aka warwatsa su, aka kuma kai su bautar talala. Kunnuwa masu ƙaiƙayi alama ce ta hukuncin fushin Allah, kuma alamar wannan hukunci ita ma an wakilta ta sau uku a cikin Nassosi, da kalmar “plummet.” Mun riga mun karanta ta a cikin Sarakuna ta Biyu da Ishaya, amma akwai wata nassin “plummet” guda ɗaya a cikin Nassosi, kuma a cikin wannan nassin an fassara kalmar plummet daga wata kalmar Ibraniyanci dabam da ta nassoshin biyun da suka gabata.

Kalmar da aka fassara da “maunin igiya” a cikin Sarakuna ta Biyu da Ishaya ashirin da takwas ita ce “mishqâl,” kuma ma’anarta nauyi ce. A cikin duka ayoyin, za a ƙara nauyi (maunin igiya) ga igiyar. Nauyin shi ne abin da ake amfani da shi a ma’auni, kuma yana wakiltar shari’a. Igiya mai nauyi ita ce igiyar shari’a. Igiya ta Samariya ita ce zamanin “sau bakwai,” ko kuma shekaru dubu biyu da ɗari biyar da ashirin. Irin wannan lokaci ne za a ɗora a kan masarautar kudu, kamar yadda aka ɗora a kan masarautar arewa. Ƙarshen kowace igiya an bayyana shi a cikin littafin Daniyel a matsayin ko dai ƙarshen fushin ƙarshe ko kuma ƙarshen fushin farko. An wakilci wannan lokaci a cikin Daniyel a matsayin lokacin da Urushalima da runduna za a tattake su da ƙafafun manyan ikon rushewa guda biyu, wato arna da kuma papanci. Duka lokutan za su fara ne sa’ad da aka mamaye manyan biranensu, aka ci su da yaƙi, aka hallaka su, aka kuma kai mutanensu bauta.

Amma a cikin Zakariya, kalmar “plummet” an ƙirƙire ta ne ta haɗuwar kalmomin Ibrananci guda biyu. Kalma ta farko ita ce “‘eben”, kuma ma’anarta ita ce “gina”, haka kuma tana nufin “dutse”. Tana nufin “dutsen gini”. Sai a haɗa wannan kalma da kalmar Ibrananci “bedı̂yl”, wadda take nufin “rarrabewa ko warewa”. “Plummet” a cikin Zakariya, shi ne dutsen da ake ginawa a kansa wanda kuma yake haifar da rabuwa da rarrabewa. Wannan rarrabuwar tana tsakanin rukuni biyu na masu sujada; rukuni ɗaya da yake murna sa’ad da suka ga dutsen, su mai da shi kan kusurwarsu, su kuma gina a kansa, da kuma ɗayan da ba ya ganinsa, ya ƙi shi, ya yi tuntuɓe a kansa, kuma a ƙarshe a murƙushe shi da shi, wanda sa’an nan ya zama dutsen kabarinsa ko dutsen binne shi. Wani rukuni yana yin alkawari da rai, ɗayan kuma alkawari da mutuwa.

A tarihin Zakariya, Isra’ila ta dā ta fito ne daga Babila domin ta sāke gini da maido da Urushalima. An naɗa Zarubabel gwamna, kuma shi ne zai kula da aikin. Ya aza dutsen harsashi a farkon aikin, kuma ya sa dutsen ƙarshe, ko dutsen kambin gini, a ƙarshen aikin. Zarubabel na nufin “zuriyar Babila”. Dukan annabce-annabcen suna bayyana kwanakin ƙarshe, kuma sunan Zarubabel alama ce ta tarihin saƙon mala’ika na fari lokacin da aka aza dutsen harsashi, haka kuma sunansa alama ce ta saƙon mala’ika na uku, lokacin da ake sa dutsen ƙarshe, ko dutsen kambin gini. Bayyanar zubowar Ruhu Mai Tsarki ko dai a motsi na fari ko a motsi na biyu ana wakilta ta wurin sunan Zarubabel (zuriyar Babila), domin yana wakiltar saƙon da ke kira ga tsara ta ƙarshe ta “zuriyar Babila”, ta fito. Yana wakiltar saƙon Kukan Tsakar Dare wanda ya faru a motsi na fari, kuma wanda yake dab da faruwa a motsi na ƙarshe na Kuka Mai Ƙarfi.

Itatuwan zaitun biyu, rassan zaitun biyu, da shafaffu biyu waɗanda suke wakiltar tasoshin da bututun zinariya biyu suke zuba mai a cikinsu:

Zakariya ya sha tambaya sau da yawa ko su wanene itatuwan zaitun biyun nan, ta haka yana jawo hankali ga alamomi dabam-dabam na shaidu biyun. Sister White ta bayyana itatuwan zaitun biyun a matsayin shaidu biyun da ke cikin Ru’ya ta Yohanna sura goma sha ɗaya.

Zakariya ya so ya fahimci ko su wanene waɗannan shaidu biyu. A cikin Juyin Juya Halin Faransa, su ne Tsohon Alkawari da Sabon Alkawari. An wakilta su a matsayin Musa da Iliya waɗanda dabbar da ta fito daga ramin marar iyaka ta kashe a kan titi. Suna wakiltar hidimar Future for America wadda aka kashe a ranar 18 ga Yuli, 2020.

A farkon surar, bayan an tada Zakariya, sa’ad da aka tattara matattun ƙasusuwan busassu, amma har yanzu ba su rayu ba, Jibrilu ya yi tambaya, “Me kake gani?” Zakariya ya bayyana abin da ya gani, sa’an nan ya tambaya, “Mene ne waɗannan, ya ubangijina?” Jibrilu ya jaddada batun tambayar, ta wurin amsa tambayar Zakariya da wata tambaya. Ya tambayi Zakariya, “Ba ka san abin da waɗannan suke ba?” Sa’an nan Jibrilu ya amsa, “Wannan ita ce maganar Ubangiji zuwa ga Zerubabel, yana cewa, Ba da ƙarfi ba, ba kuwa da iko ba, sai dai da ruhuna, in ji Ubangiji Mai Runduna.”

Maganar Ubangiji da aka bayar ga Zerubbabel ita ce, “Ba da ƙarfi ba, ko da iko ba, sai dai ta Ruhuna. Wane ne kai, ya babban dutse? a gaban Zerubbabel za ka zama fili: kuma zai fitar da dutsen kan-gini da sowa, suna cewa, Alheri, alheri gare shi.”

Zarubabel, gwamna, yana wakiltar manzon da yake shirya hanya a farkon tarihi da kuma a ƙarshen tarihi, a gabansa ne dutsen yake zama kamar fili mai shimfiɗa. Ishaya ya bayyana aikin wannan manzo ɗin guda, ya ce zai “miƙe hanya a hamada saboda Allahnmu,” kuma zai sa “kowane kwari” ya “ɗaukaka.” Haka kuma zai sa “kowane dutse da tudu” su “ƙasƙanta,” gama “babban dutsen” da yake gaban gwamna Zarubabel “zai zama fili mai shimfiɗa.”

Saƙon William Miller game da “sau bakwai” Allah ne ya ba shi. Zerubbabel yana wakiltar William Miller wanda ya aza dutse na tushen “sau bakwai,” haka nan kuma yana wakiltar hannuwan da “za su fito da dutsen kan gini” tare da “ihu, suna kira, Alheri, Alheri gare shi.” Ninkin kalmar “alheri” sau biyu yana wakiltar saƙon Kiran Tsakar Dare. “Ihun” yana wakiltar wannan saƙo ɗaya kamar yadda babban kukan mala’ika na uku yake wakilta, kuma “kiran” yana wakiltar Kiran Tsakar Dare. Dukan wannan nassi game da saƙon Kiran Tsakar Dare ne. Yana magana ne game da ’yan matan nan budurwai da suke barci cikin mutuwa a kan titunan Ru’ya ta Yohanna sura ta goma sha ɗaya, wanda ya ratsa cikin kwarin ƙasusuwan matattu busassu. Yana magana ne game da tashin ƙasusuwan matattu busassu, kuma yana magana ne game da rawar annabci ta “ma’aunin rataya” da budurwai masu hikima suke gani wanda yake sa su farin ciki.

Sa’an nan Zakariya ya ce, “ban da wannan kuma.” “Ban da wannan kuma” na nufin a ɗora nassi mai biye a bisa na baya. Wannan yana nuni ne ga ƙa’idar annabci ta layi bisa layi. Tattaunawar da ta gabata ta bayyana farkawar mutanen Allah da tsakar dare, waɗanda Zakariya yake wakilta. Tattaunawar da ta gabata ta sake jaddada marmarin mutanen Allah a kwanakin ƙarshe na su fahimci ko su wanene shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya. Tattaunawar da ta gabata ta bayyana cewa Zarubabel yana wakiltar aikin da ke cikin motsi na farko, haka kuma aikin da ke cikin motsi na ƙarshe. Ta bayyana cewa “hannuwan” Zarubabel (masu wakiltar ikon ɗan’adam), su ne za su aza dutsen harsashi da kuma dutsen kan gini, amma aikin hannuwansa an kuma shi ne kawai ake cika shi ta wurin ikon allahntaka na Mai Ta’aziyya.

Tattaunawar da ta biyo baya, wadda za a ɗora a kan tattaunawar da ta gabata, tana bayyana cewa sa’ad da “hannuwan Zarubabel” suke kammala aikin, to mutanen Allah a kwanaki na ƙarshe za su “sani cewa Ubangiji” ne ya “aika” Jibra’ilu, mai ɗaukar haske, “zuwa” ga mutanen Allah. Za su gane tsarin sadarwar sama wanda shi ne gaskiya ta fari da aka wakilta dangane da Wahayin Yesu Almasihu. Ƙin saƙo da aikin Zarubabel, ƙin saƙon ne da ke fitowa daga Jibra’ilu, wanda ya karɓa daga Almasihu, wanda Shi kuma ya karɓa daga Uba.

Sa’an nan aka bayyana rukuni biyu na masu sujada. Rukuni ɗaya “ya rena ranar ƙananan abubuwa?” Ɗaya rukunin kuwa “za su yi murna” sa’ad da “za su ga ma’aunin ƙarfe a hannun Zerubbabel tare da waɗannan bakwai” waɗanda “su ne idanun Ubangiji, waɗanda suke kai da komowa cikin dukan duniya.” Waɗanda suke rena ranar ƙananan abubuwa, suna rena aikin tarihin William Miller kamar yadda “ma’aunin ƙarfe” yake wakilta. An bambanta su da waɗanda suke murna sa’ad da suka ga “ma’aunin ƙarfe” a hannun Zerubbabel. “Ma’aunin ƙarfe” na Zakariya shi ne dutsen gini da ke haifar da rarrabewa. Rukuni ɗaya yana rena “ma’aunin ƙarfe,” gama sun ƙi su ga cewa “ma’aunin ƙarfe” da yake a hannun Zerubbabel yana tare da “waɗannan bakwai.” Kalmar “bakwai” wadda take tare da “ma’aunin ƙarfe,” ita ce wannan kalmar Ibrananci ɗaya da aka fassara da “sau bakwai” a cikin Lawiyawa ashirin da shida.

Sa’an nan Zakariya ya maimaita gaskiyar cewa, sa’ad da ya farka, bai san ko su waye shaidun nan biyu ba. Saboda haka ya sake tambaya a karo na biyu, “Waɗanne ne waɗannan itatuwan zaitun biyu?” Ya kuma sāke maimaita tambayar, yana cewa, “Mene ne waɗannan rassan zaitun biyu waɗanda ta cikin bututun zinariya biyu suke zubar da man zinariya daga kansu?” Kuma Jibrilu ya jaddada tambayar ta wurin sake amsa tambayar Zakariya da wata tambaya, “Ba ka san mene ne waɗannan ba?” Sai Zakariya ya amsa, “A’a.” Sa’an nan Jibrilu ya ce, “Waɗannan su ne shafaffu biyun, masu tsayawa a gaban Ubangijin dukan duniya.”

Surar ta fara da Jibra’ilu yana tashe Zakariya daga barcinsa. Saboda haka, Zakariya yana wakiltar budurwai waɗanda ake tashe su a tsakar dare, kuma sa’ad da aka tashe waɗannan budurwai, an nuna su a matsayin masu nauyi mai ƙarfi na son su fahimci abin da shaidu biyu na Ru’ya ta Yohanna sura ta goma sha ɗaya suke wakilta. Dukan littattafan Littafi Mai Tsarki suna haɗuwa kuma suna ƙarewa a littafin Ru’ya ta Yohanna. Dukan annabawa suna dacewa da juna, gama Allah ba mawallafin ruɗani ba ne. Dukan annabawa suna magana ne ƙwarai game da kwanaki na ƙarshe fiye da kwanakin da suka rayu a cikinsu.

Jibrilu yana amfani da ƙa’idar Alfa da Omega ta hanyar bayyana cewa Zerubbabel ne zai fara kuma zai kammala aikin gina haikalin. An wakilta aikinsa da shimfiɗa dutsen tushe a farkon aiki da kuma dutsen kan-gini a ƙarshe. Zerubbabel yana wakiltar motsin Milleriyawa da kuma motsin Future for America.

Abin da Jibra’ilu ya gabatar wa Zakariya shi ne cewa aikin Kukan Tsakar Dare, ko a cikin motsin mala’ika na fari ko kuma a cikin motsin mala’ika na uku, ana cika shi ne da ikon Ruhu Mai Tsarki.

Yayin da suke kwance matattu a kan titi, duniya ta yi murna a kan gawawwakinsu, amma sa’ad da suka tashi, sai duniya ta ji tsoro, su kuwa suka yi murna. Sun yi murna domin suna ganin ma’aunin “sau bakwai” ɗin nan a hannun Zerubbabel. Ma’aunin kuwa shi ne dutsen da ake ginawa a kansa, wanda yake raba masu hikima da marasa hikima.

Zakariya bai ce “bakwai” ba, ya ce, “waɗancan bakwai.” Suna ganin shekaru dubu biyu da ɗari biyar da ashirin na warwatsewa. Kalmar da aka fassara da “bakwai” ita ce wannan kalma ɗaya da aka fassara da “sau bakwai” a cikin Lawiyawa ashirin da shida, kuma tana wakiltar “la’ana” ta bautar da aka kawo a kan duka masarautun arewa da na kudu na Isra’ila. Littafin Daniyel ya bayyana “waɗancan bakwai” a matsayin fushi na farko da na ƙarshe.

Dutsen ginshiƙi da William Miller ya aza shi ne “lokuta bakwai,” kuma dutsen kan-gini da motsin mala’ika na uku ya aza shi ne “lokuta bakwai.” Waɗanda suke murna sa’ad da suka ga “waɗannan bakwai” a cikin farkawar Kiran Tsakar Dare na kwanaki na ƙarshe, za su shaida rarrabewa da warewa tsakanin masu daraja da marasa amfani. Masu darajar za su yi murna yayinda suke shiga cikin cikakkiyar haɗin kai, kuma marasa amfani za su gane a makare cewa ba su da man da yake saukowa ta cikin bututun zinariya biyu. Gaskiyar da take jawo murna ga rukuni ɗaya za ta zama dutsen tuntuɓe ga ɗayan rukunin, ko da yake tana nan a bayyane domin kowa ya gani, idan dai yana da niyyar gani.

Kamar yadda “bakwai sau” ya zama gwaji a farkon lokaci a shekara ta 1856, sa’ad da Adventism na Filadelfiya ya sauya zuwa Adventism na Laodikiya, haka kuma “bakwai sau” ya sake zama gwaji a ƙarshen lokaci, daidai a wurin da Adventism na Laodikiya yake sauyawa zuwa Adventism na Filadelfiya. An gaza gwajin da ya kasance a farkon lokaci a shekara ta 1863, ta wurin ƙin koyarwar Littafi Mai Tsarki ta “bakwai sau.” Waɗanda suka gaza gwajin a ƙarshen lokaci a shekara ta 2023, za su yi haka ne saboda ƙin yarda da ƙwarewar da maganin da “bakwai sau” na Littafin Firistoci ashirin da shida ya nuna yake nema.

Yana da muhimmanci a tabbatar da cewa littafin Daniyel ya cika ya kuma goyi bayan “lokuta bakwai,” kafin mu fara la’akari da saƙon annabci na surori shida na farko na littafin Daniyel, domin surori na huɗu da na biyar game da “lokuta bakwai” ne, kuma suna nuna farkon da ƙarshen ƙahonan biyu na dabbar ƙasa da ke cikin Ru’ya ta Yohanna sura ta goma sha uku.

Za mu fara nazarin waɗannan surori shida na farko a cikin talifi na gaba.