Monday, November 12, 2012

110 proofs from the Bible on Muhammad's prophethood (PBUH) (PART 1 of 2)



Muhammad (PBUH) in the Bible: 
110 proofs from the Bible on Muhammad's prophethood (PART 1 OF 2)


The Biblical prophecies on the advent of the Prophet Muhammad (Blessings and peace be upon him) are evidence of the truth of Islam for people who believe in the Bible. Before addressing these prophecies, the following points should be brought to the reader's attention:

Islamic teachings gave a criterion for accepting or not accepting portions or passages from the Bible. This criterion is provided in the following verse of the Qur' an:

And unto you We have revealed the Scripture with the truth, confirming whatever Scripture was before it, and a trustworthy witness over it... (Qur'an 5: 48)

This verse emphasizes two main aspects of the Qur' an:

a) The Qur'an confirms those teachings or passages of previous scriptures which remained intact.
b) The Qur' an is the last, complete, authoritative and authentic revelation from Allah. It is the final arbiter and the only criterion one can use to correct any inaccuracy or misinterpretation which might have occurred in the transmission of scriptures through the ages. With this, it helps to discover, expose, and disclose human additions or interpolations of previous revelations prior to its revelation (the Qur' an). Indeed one of the names of the Qur'an is Al-Furqan  (the criterion which distinguishes between right and wrong, truth and falsehood).

It follows therefore, that a Muslim has no reason to reject the essence of any passage in the Bible if such a passage is confirmed by the Qur' an. For example, we read in the New Testament a reiteration of one of the Ten Commandments:
"And Jesus answered him. The first of all commandments is hear, o Israel; the Lord our God is one Lord" (Mark 12:29)

A Muslim who reads this passage in the Qur' an can find no objection to its essence. After all the Qur'an confirms:

Say: He is Allah, the One and Only [God].  (Qur'an 112: 1)

If, however, a Muslim reads in the Bible (or other previous scriptures for that matter) accusations of major moral sins levied against great prophets or doctrines which are totally negated in the Qur' an, the Muslim accepts only the Qur' anic version as the original unadulterated truth, revealed by Allah.

Likewise, if the Bible (or other scriptures) contains apparent prophecies about the advent of Prophet Muhammad, and if the Qur' an confirms that fact, then there is nothing unusual or objectionable in referring to such prophecies.
Describing true believers, the Qur'an states:

Those who follow the unlettered 66 prophet, whom they will find described in the Torah and the Gospel which are with them. He will enjoin on them that which is right and forbid them that which is wrong, and he will make lawful for them all good things and prohibit for them only what is foul; and he will relieve them of their burden and the fetters. Those who believe in him, honour and help him and follow the light which is sent down with him are the successful. (Qur'an 7: 157)

The original Bible given to Prophets Moses and Jesus (peace be upon them) contained a complete and clear profile of the advent of Prophet Muhammad (pbuh). Even in its present formes), the Bible still contains several such prophecies, as will be shown in the forthcoming chapters. Quoting Prophet Jesus (peace be upon him), the Qur' an states:
And when Jesus, son of Mary said: 0 children of Israel, I am the messenger of Allah to you, confirming that which was [revealed] before me in the Torah, and bringing good tidings of a messenger who will come after me, whose name is Ahmad [the praised one]. But when he [Muhammad] comes to them with clear proofs, they say:
This is mere magic (Qur'an 61: 6)

Main attributes of Muhammad's profile in the Bible

The main attributes of Muhammad's profile as depicted in the Bible are seven:
1.     His name
2.     His characteristics
3.     The location from which he was to emerge
4.     The message to be revealed through him
5.     Fulfilment of prophecies which he foretold
6.     The time when he was to appear
7.     The unique proof

1. His name

1.     Prophet Muhammad is mentioned by name in Christian Gospel

Prophet Muhammad is mentioned by name in ten locations in the Christian Gospel of Barnabas, in chapters 39,41,44,54,55,97, 112, 136, 165, and 220.
Consider the following explicit quote from chapter 165:
The disciples answered, "O Master, who shall that man be of whom you speak, who shall come into the world?" Jesus answered with joy of heart: "He is Muhammad; Messenger of God, and when he comes into the world, even as the rain makes the earth to bear fruit when for a long time it has not rained, even so shall he be occasion of good works among men, through the abundant mercy which he shall bring. For he is a white cloud full of the mercy of God, which mercy God shall sprinkle upon the faithful like rain."

It is a fact that the Trinitarian church has done its utmost to obliterate all existing copies of the Gospel of Barnabas, and to hide it from the masses or to label it a forgery.

2. His characteristics

In Deuteronomy 18, Moses stated that God told him:
I will raise up for them a prophet like you from among their brothers;67 I will put my words in his mouth, and he will tell them everything I command him. If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account. (Deuteronomy 18:18-19)

From these verses we conclude that the prophet in this prophecy must have the following three characteristics:
First, that he will be like Moses (peace be upon him).
Second, that he will come from the brothers of the Israelites, the Ishmaelites.
Third, that God will put His words into the mouth of this prophet, and that he will declare what God commands him.

Let us examine these three characteristics in depth:


2. A prophet like Moses (peace be upon him)

There were hardly any two prophets who were as much alike as Moses and Muhammad (peace and blessings be upon them). Both were given a comprehensive law and code of life. Both encountered their enemies and were victorious in miraculous ways. Both were accepted as prophets and statesmen. Both migrated following conspiracies to assassinate them. Analogies between Moses and Muhammad (peace and blessings be upon them) overlook not only the above similarities but other crucial ones as well. These include the natural birth, the family life, and death of Moses and Muhammad (peace and blessings be upon them) - both died a natural death.

Some people think that this prophecy refers to the Prophet Jesus (peace be upon him) but simply cannot be true. The following ten points of comparison between Prophets Moses, Muhammad and Jesus (peace and blessings be upon them) demonstrate that Prophet Jesus (peace be upon him) does not fit this particular prophecy. It would clarify the identity of "that Prophet" who has come after Moses (bpuh). This comparison is self-evident. Following are the details:

Birth


The birth of Jesus (peace be upon him) was miraculous. According to Christian and Muslim beliefs, he was miraculously born of the Virgin Mary. 68 However, both Moses and Muhammad (peace and blessings be upon them) were born in the usual manner; the physical association of man and woman. Therefore, Jesus is not like Moses, but Muhammad is like Moses (peace and blessings be upon them).

Parents

Moses had a father and a mother. Muhammad also had a father and a mother. But Jesus had only a mother and no human father. Therefore, Jesus is not like Moses, but Muhammad is like Moses (peace and blessings be upon them).


Marital status

Both Moses and Muhammad (peace and blessings be upon them) were married and had children. There is no record of marriage and offspring in the case of Jesus (peace be upon him). Therefore, Jesus is not like Moses, but Muhammad is like Moses (peace and blessings be upon them).

Death

Both Moses and Muhammad (peace and blessings be upon them) died due to natural causes and were buried. The end of the mission of Jesus on earth was unusual; being raised up to the heavens according to Islamic belief, crucifixion according to Christian belief. 69 According to Christians, Jesus died for the sins of the world, but Moses did not have to die for the sins of the world. He and Muhammad died due to natural causes. Therefore, Jesus is not like Moses, but Muhammad is like Moses (peace and blessings be upon them).

Prophethood
Jesus (peace be upon him) was regarded by later Christians as the Son of God and not as a prophet of God (Allah), as Moses and Muhammad (peace and blessings be upon them) were. Therefore, Jesus is not like Moses, but Muhammad is like Moses (peace and blessings be upon them).

Acceptance/rejection of prophethood by people (moral success)
Unlike Jesus, Moses and Muhammad were accepted as prophets by their people in their very lifetime. No doubt the Jews gave endless trouble to Moses and they wandered in the wilderness. He left Egypt following knowledge of a plot to kill him and went to Medyan, where he was welcomed and reassured by Jethro. But ultimately, the Jews, as a nation, acknowledged that Moses was a Messenger of Allah sent to them. The Arabs too, made Muhammad's life terribly difficult for the first twenty years of his mission. He suffered very badly at their hands and left his home town, Makkah (Mecca), following knowledge of a plot to kill him. He went to Yathrib, which was later called Madinah, after 13 years of preaching in Makkah. But before his demise, the Arab nation as a whole accepted him as the Messenger of Allah.
On the other hand, Jesus (peace be upon him) was not accepted by the people to whom he was sent. According to the Bible: "He (Jesus) came unto his own, but his own received him not." (John 1:11). And even today, after two thousand years, his own people - the Jews, as a whole, still reject him. So, from this aspect, Jesus is not like Moses, but Muhammad is like Moses (peace and blessings be upon them).


Confrontation of the enemy
Moses (peace be upon him) encountered his enemies (the Pharaoh's army) who sought to destroy him and his followers before they could escape to the Red Sea. Muhammad (bpuh) also encountered his enemies (the pagan Arabs), who sought to destroy him and his followers in several battles. No such encounter was reported in the case of Jesus (peace be upon him). On the contrary, Jesus was reported to have commanded his disciple Simon Peter to put his sword back into its sheath when he attempted to defend Jesus (peace be upon him) at the time of his arrest. From this aspect as well, Jesus is not like Moses, but Muhammad is like Moses (peace and blessings be upon them).

Victory
Moses' encounter with his enemies ended with a military and moral victory. His enemies drowned, and Moses (peace be upon him) and his followers were saved.
Muhammad's encounters with his enemies also ended with his final military and moral victory over them. He and his followers re-entered Makkah, the city and centre of plotting against him. Impressed with his truthfulness and magnanimity, the great majority of his former enemies chose to become Muslims and were among his ardent supporters. Jesus' victory against his enemies was only a moral victory, which did not involve an immediate military victory over them at the same time. Therefore, Jesus is not like Moses, but Muhammad is like Moses (peace and blessings be upon them).
Acceptance
During his life time, after initial resistance and scepticism from his people, Moses (bpuh) was accepted by his people as a prophet, not withstanding certain lapses (such as the worship of the golden calf).70 Also, after initial resistance, Muhammad was enthusiastically accepted as a prophet and a leader, also in his lifetime. Until the end however, and with the exception of a few followers, Jesus was rejected by his people (the Israelites). The Christian Gospel clearly confirms this: when Jesus was dragged before the Roman Governor, Pontius Pilate, and charged with sedition, Jesus made a convincing point in his defence to refute the false charge. He said, "My kingdom is not of this world; if my kingdom were of this world, then would my servants fight that I should not be delivered to the Jews, but now is my kingdom not from hence." (John 18:36)
This convinced Pilate (a pagan) that though Jesus might not be in full possession of his mental faculty, he did not strike him as being a danger to his rule. Jesus claimed a spiritual kingdom only; he only claimed to be a Prophet. Therefore, Jesus is not like Moses, but Muhammad is like Moses (peace and blessings be upon them).

Preservation of teachings
The teachings revealed to Moses were available in a written form in his lifetime. The Qur'an revealed to Muhammad (bpuh) was written down in its entirety during his lifetime and under his supervision. The teachings of Jesus (peace be upon him), however, were not committed to writing in his lifetime. Even the earliest Gospel was written down many years after him. Therefore, Jesus is not like Moses, but Muhammad is like Moses (peace and blessings be upon them).
With these ten points of comparison between Moses, Jesus and Muhammad, any thinking person will conclude that Muhammad (bpuh) is the prophet referenced in Deuteronomy 18:18-19, 'like unto me (Moses),.

3. That he will come from the brothers of the Israelites, the Ishmaelites
The two Prophets, Muhammad and Moses (peace and blessings be upon them), are both descended from the brothers of the Israelites. To elaborate, Abraham (peace be upon him) had two wives, Sarah and Hagar. Hagar bore Abraham a son, his first son, Ishmael;" and then Sarah bore him Isaac (peace and blessings be upon them).72 Ishmael became the grandfather of the Arab nation, and Isaac became the grandfather of the Jewish nation. The prophet spoken of was not to come from among the Jews themselves, but from among their brothers, the Ishmaelites. 73 Muhammad, a descendant of Ishmael, is indeed this prophet.
Also, Isaiah 42: 1-13 speaks of the servant74 of God, His "chosen one" and "messenger" who will bring down a law. "He will not falter or be discouraged till he establishes justice on earth. In his law the islands will put their hope." (Isaiah 42:4)

Verse 11 connects that 'chosen one' with the descendants of Kedar. Who was Kedar? According to Genesis 25:13, Kedar was the second son of Ishmael, the ancestor of the Prophet Muhammad (bpuh). 75

The same verse prophesies about the 'chosen one' whose prophetic mission would be to all nations; this fits only Prophet Muhammad (bpuh) whose mission was to all nations, unlike the Hebrew prophets whose missions were limited to Israel, " ... he will bring forth justice to the nations. He will not fail or be discouraged till he has established justice in the earth; and the coastlands wait for his law ... Let the desert and its cities lift up their voice, the villages Kedar inhabits."
4. God (Allah) will put His words in the mouth of this prophet
Allah the Almighty sent the angel Gabriel to teach Muhammad (bpuh) the exact words that he should repeat to the people. The words are therefore not his own; they did not come from his own thoughts, but were put into his mouth by the angel. To clarify, if a teacher were to teach a student a language, and if she asked him to read or repeat after her what she utters, . then would she not be putting these unheard words of a foreign tongue which she utters into her students' mouth?

In an identical manner, the words of the Qur' an were revealed.

History tells us that Muhammad (bpuh) was forty years of age. He was in a cave some three miles north of the city of Makkah. It was the 27th night of the Islamic month of Ramadan. In the cave the Archangel Gabriel commands him in his mother tongue: 'IQRA' which means READ, or PROCLAIM, or RECITE!

Muhammad is terrified, and in his bewilderment he replies that he is illiterate. The angel commands him a second time with the same result. For the third time the angel utters the same command. Now Muhammad grasps that what is required of him is to repeat and to recite, and he repeats the words as they are put into his mouth:

Recite in the name of the Lord who created; He created man from a [mere] clot of congealed blood. Recite, and your Lord is most generous. He taught with the use of the pen. He taught the human that which he did not know. (Qur'an 96: 1-5)
As soon as the awesome angel departed, Muhammad rushed back home, shaking in fear and sweating all over. He asked his beloved wife Khadijah to cover him up. He lay down, and she remained by him, calming him down and comforting him. When he had regained his composure, he explained to her what he had seen and heard. She assured him that Allah would not allow any terrible thing to happen to him. During the next twenty-three years of his prophetic life, words were 'put into his mouth' in the same way, and he uttered them. These words (verses) made an indelible impression on his heart and mind, and as the volumes of the sacred scripture (the Noble Qur'an) grew, they were recorded on palm leaves, on skins and on the shoulder-blades of animals, and in the hearts of thousands of his devoted disciples.

The words (revelation) were actually put into his mouth exactly as foretold in the prophecy under discussion: "and I will put my words in his mouth". (Deut. 18: 18) In a similar quote from John 16:13, Jesus (peace be upon him) says: "When the Spirit of Truth comes, he will guide you into all the truth, for he will not speak on his authority, but whatever he hears he will speak." Also, Jesus (peace be upon him) foretold that the "Paraclete" to come after him was one who "shall not speak of himself, but whatsoever he shall hear, that shall he speak."

As a scholar of comparative religion has said:
Neither the content of the revelation, nor its form, were of Muhammad's devising. Both were given by the angel, and Muhammad's task was only to repeat what he heard76

(Also note recitation of the words of Allah (God) in the Quran thereby spreading the message by recitation see here http://neurotherapy-of-christian-brain.blogspot.com/2012/09/the-prophet-in-hindu-scriptures-part-1.html and immediate memorisation of words and then passing safely exactly the same through out generations has also been prophesised in the Hindu sacred scriptures see here under Propagation http://neurotherapy-of-christian-brain.blogspot.com/2012/09/the-prophet-in-hindu-scriptures-part-1.html )


5. Unlettered Prophet

Muhammad's experience in the cave of Hira (later to be known as Jabal an-Noor - the Mountain of Light), and his response to that first revelation is the exact fulfilment of another Biblical prophecy. In the Book of Isaiah, Chapter 29, verse 12, 77 we read: "and the book is delivered to him that is not learned, saying: read this, I pray thee: and he saith: I am not learned."
It is a well known fact that Prophet Muhammad (bpuh) was unlettered. 78 he could not read or write. He was described in the Qur'an as the unlettered Prophet (Qur'an 7: 157-158). 79 Allah says:

He does not speak of his own desire. It is no less than inspiration sent down to him. He was taught by one mighty in power. (Qur'an 53: 3-5)

6. A new song
Another indication (other than the prophecy in Deuteronomy) is that Isaiah ties the messenger connected with Kedar with 'a new song' (meaning a scripture in a new language) to be sung to the Lord (Isaiah 42:10-11). More explicitly, the Book of Isaiah mentions, "For with stammering lips, and another tongue, will he speak to this people ... " (Isaiah 28:11) This latter verse correctly describes the "stammering lips" of Prophet Muhammad (bpuh) reflecting the state of tension and concentration, as well as of unfamiliarity, that he went through at the time of revelation.

(Note The new song/scripture/new light (Law) in also prophesised in Hindu sacred scriptures A joint testimony of three Vedas Atharva Veda, XX: 137.7-9; Rig Veda, VIII:96.13-15; Sarna Veda, III: 10.1as well as in Gita, IV: 1-8 see here for details http://neurotherapy-of-christian-brain.blogspot.com/2012/09/the-prophet-in-hindu-scriptures-part-2.html )

7. Revealed in sections
A related fact is that the Qur' an was revealed in sections over a span of twenty-three years. It is interesting to compare this with Isaiah 28 which speaks of the same thing, "For it is: Do and do, do and do, rule on rule, rule on rule; a little here, a little there." (lsaiah 28:10)


8. Name of God
Deuteronomy 18:19 reads: "And it shall come to pass, that whosoever will not hearken unto My words which he shall speak in My name, I will require it of him." This prophecy in Deuteronomy mentioned that this prophet will speak the words of God starting with the name of God. If we look to the Qur' an, we will find that all its chapters, except Chapter 9, are preceded or begin with the phrase, "In the Name of God (Allah), the Most Gracious, the Most Merciful."

The very first passage of the Qur' an revealed to Prophet Muhammad (bpuh) reads:

Recite in the name of your Lord who created. (Qur'an 96: 1)

Furthermore, Islam also teaches people to start almost every action in their daily life with the words "In the name of Allah, Most Gracious, Most Merciful", which is in accordance with the teachings of the Prophet Muhammad (bpuh).
As mentioned before, the name 'Allah' is how He refers to Himself in the Qur' an, and how the Prophet Muhammad (Blessings and peace be upon him) always referred to him. To say "in the Name of Allah" is a far clearer fulfilment of the prophecy "He shall speak in My name," than other common expressions such as "In the name of God" or "In the name of the Father."so

Other Biblical Characteristics of Prophet Muhammad (bpuh)

An equally interesting and most revealing profile of Prophet Muhammad (bpuh) is found in the 42nd chapter of the Book of Isaiah. Let us examine some of these characteristics:

9. The 'one in whom God's soul delights' is called the 'servant of God' (V.l),
His 'elect' (V.l) and His Messenger (V.19)

Translated into Arabic these titles read: 'Abduhu warasooluhu, al-mustafa. Surely all prophets were indeed servants, messengers and elects of Allah. Yet no prophet in history has been called universally by these specific titles as Muhammad (bpuh) has been. The testimony of faith by which the person enters into the fold of Islam reads: "I bear witness that there is none worthy of worship other than Allah, and I bear witness that Muhammad is His servant and messenger."
Virtually the same formula is repeated five times a day during the call to prayers, five times a day immediately before the beginning of prayers (iqamah), nine times a day during the minimum mandatory prayers, and several more times if the Muslim performs additional recommended prayers (sunnah). The most common title of Prophet Muhammad (bpuh) since his mission until today is Rasoolullah (the Messenger of Allah). The Qur'an gives him this title. During his lifetime he was addressed as such by his followers. The voluminous collections of Hadith81 are narrated typically in these forms: "I heard the Messenger of Allah say ... " or "The Messenger of Allah said ... " He is described in the Qur'an as 'Allah's slave' and Allah's messenger'.

10. He shall not fail nor be discouraged till he has set judgment in the earth (V.4),
he shall prevail against his enemies (V.13) and shall bring judgment to the Gentiles (V.l)

In comparing the lives and missions of Jesus and Muhammad (peace and blessing be upon them), it is clear that this verse talks about Prophet Muhammad (bpuh). To elaborate, in the case of Jesus, he expressed on more than one occasion how disappointed he was in the Israelites' rejection of him. Also, Jesus (peace be upon him) was not present long enough to prevail over his enemies (beyond the moral victory, which is common to all prophets).
On the other hand, we find no trace of Prophet Muhammad's discouragement even in the most critical moments of his mission. In one year his beloved and supporting wife Khadijah died following 25 years of successful marriage; his uncle Abu Talib, who was instrumental in protecting him from the fury of the pagan Arabs (in Mecca) also died. These two tragedies were combined with the fact that his followers constituted only a small persecuted and tortured group. Under such trying circumstances, Muhammad (bpuh) went to the city of Taif to invite people to Islam and seek their support in his struggle against paganism. He was rejected, mocked and stoned until his knees and feet bled. In spite of all this, he was never "discouraged" (to use Isaiah's term, VA); "0 Allah! Forgive my people for they do not know what they are doing," was his utterance. When the angel of mountains offered him the chance to retaliate by destroying their city, he refused in the hope that out of the descendants of these wicked people would come those who would worship Allah, and come they did!
After this bitter struggle, Muhammad (bpuh) "prevailed against his enemies" , established a strong community of believers who indeed "brought judgment to the Gentiles" , especially in the Persian and Byzantine Empires. Many such Gentiles were guided to Islam while others suffered defeats. As such he was truly "a light of the Gentiles" and to the whole world.


11. "He shall not cry, nor lift up, nor cause his voice to be heard in the street" (V.2)

Not only was this a distinct characteristic and mark of decency of Prophet Muhammad's, it was indeed the embodiment of the revelation given to him. In the words of the Qur' an:
~Be modest in your bearing and subdue your voice. Lo! The harshest of all voices is the voice of the donkey.s (Qur'an 31: 19)

Allah does not love the utterance of harsh speech save by one who has been wronged) (Qur'an 4: 148)

12. "The Isles shall wait for his law"

The only prophet who came after this prophecy (Isaiah's time) with a complete and comprehensive code of law was Prophet Muhammad (bpuh). The law revealed to him spread to all corners of the earth, even in many remote islands and to the farthest deserts.


13. "God's glory will not be given to another." (V.8)

The greatest glory a person receives from God (Allah) is to be entrusted as His messenger to humankind and receive His glorious revelation. Not only did this apply to Prophet Muhammad (bpuh), but it uniquely applied to him as the last and final messenger and prophet of Allah. Truly Allah's glory (revelation of scriptures) was not given and will not be given to another prophet after Muhammad (bpuh), as he is the 'seal' of all prophets, like the seal on a letter or message that has been written and folded: nothing further can be added to it. It is already more than 1400 years since Muhammad (bpuh) was sent and the Qur' an was revealed to him. Yet we hear of no genuine prophet of the magnitude and influence on humanity to be compared with such figures as Abraham, Moses, Jesus and Muhammad (peace and blessing be upon them). Nor do we hear about another post-Qur'anic glory or holy book that has influenced humankind to such a degree.


14. A descendant of Ishmael
This person to come is connected with the Arabs, and specifically with the descendants of Ishmael (peace be upon him) (who settled in Makkah and its environs). Verse 11 to the 42nd chapter of Isaiah leaves absolutely no doubt the identity of that prophet.

"Let the wilderness of and the cities thereof lift up their voice, the villages that Kedar does inhabit, let the inhabitants of the rock sing, let them shout from the top of the mountains." (Isaiah 42: 11). According to the Book of Genesis, Kedar was the second son of Ishmael (Gen.25:13). The best prophet who came from Ishmael's descendants is Muhammad (bpuh). His enemies (who were of his own clan!) who were misled by their leaders or mighty men (as described in Isaiah 21: 17) ultimately embraced Islam and were embraced by it. Indeed they had reason to "lift up their voice", to "sing" praise of God, and "shout from the top of the mountains". Consider now this daily call to prayer, heard around the world to prayers from every mosque: Allahu Akbar! 'Allah is the Greatest!'

This "shouting" is chanted annually by multitudes of Muslims from all over the world from Mount Arafat and other places as part of the annual rites of hajj (pilgrimage). "Here I am (at Your service) 0 Allah. Here I am. Here I am. There is no partner with you (in our worship). Here I am at Your service. Verily yours is the praise, the blessings and sovereignty. There is no partner besides you (in our worship)."

15. He will be sent" to open the blind eyes, to bring out the prisoners from the prison, (and) them that sit in darkness out of the prison house" (V.7)

Many of those who were opposed to the truth and fought Muhammad bitterly ended up among the most devout believers. Their blindness to truth was cured. Those who lived in the darkness of an unholy life came to the light of truth completed through the mission of Muhammad (bpuh).

No wonder the Qur'an describes itself as 'light manifest'. Describing the Qur' an, Allah addresses Prophet Muhammad (bpuh):

This is a book which we revealed unto you in order that you may lead humankind out of the depths of darkness unto light by the leave of their Lord to the way of Him, the exalted in power, worthy of all praise.  (Qur'an 14: 1)


16. "Sing unto the Lord a new song and
his praise from the ends of the earth ... " (V.10)

A new song may be a reference to a new scripture in a language other than the language of the Israelite scriptures. This interpretation seems consistent with a more explicit mention of someone who will be speaking to people (including the Israelites) in "another tongue" (Isaiah 28:11).

This explanation seems to fit closely with the verse (Isaiah 24:16) which speaks of the praise of God "from the ends of the earth" . Only in the case of Islam do we find this prophecy realized in amazing accuracy. In all ends of the earth, five times every day, the praise of Allah and of His last messenger, Muhammad (bpuh), is chanted from the minarets of hundreds of thousands, perhaps millions, of mosques around the world. Additionally, frequent praise of Allah and Muhammad (bpuh) by millions of devout Muslims is made on daily basis. It is even a part of the five daily obligatory prayers to include the praise of Abraham (peace be upon him) and his descendants and of Muhammad (bpuh) and his descendants.

The 42nd chapter of Isaiah is indeed a fascinating one. It is not a casual or ambiguous reference to that messenger of Allah who was to come centuries later. It is rather a comprehensive profile, which fits only one person: Prophet Muhammad (bpuh). After all, the chapter relates this profile to Kedar son of Ishmael (peace be upon him), and no other descendant of Ishmael (peace be upon him) fits this description except Muhammad (bpuh).

17. Riding the camel

Prophet Isaiah (peace be upon him) prophesized that two leaders whom he metaphorically called "chariots" would come, one riding a donkey, and another riding a camel: "And he saw a chariot with a couple of horsemen, a chariot of asses, and a chariot of camels, and he hearkened diligently with much heed." (Isaiah 21:7, KJV)

Who are the "couple of horsemen"?

They are Jesus and Muhammad (peace and blessing be upon them). Let us examine the proof:
Jesus fulfilled the riding of the donkey prophecy: "Jesus found a young donkey, and sat upon it, as it is written." (John 12:14)

The quote "as it is written" is referring to Isaiah 21:7. It is important to know that nowhere in the New Testament do we see Jesus riding any camel. Nowhere in the New Testament do we see any fulfilment of any kind about the prophecy of riding the camel.

When we look at Muhammad (bpuh), he rode the camel several times in his lifetime. Perhaps the most well-known event of him riding the camel is when he migrated from Makkah to Madinah to escape the torture of the pagans. Then when Muhammad rode into Madinah on his camel, the Muslims in Madinah wanted to build the first Islamic mosque and the Prophet's humble home next to it. They argued with each other about the site, because each group/tribe wanted the location to be in their neighbourhood. So, to avoid hurting anyone's feelings, the Prophet (bpuh) gave his camel the reins so that it would walk freely and then settle at the location that it naturally chose. He told the people: «Let it go freely ... ». This wisdom from Prophet Muhammad (bpuh) solved the problem.

Now, the open question to any Jewish rabbi or Christian priest or minister is as follows:

Where in the Bible do we see the prophecy about riding the camel being fulfilled?

Who in the Bible was the prophet that rode the camel to fulfil the Prophecy of Isaiah 21:7? The New Testament fulfils the riding of the donkey prophecy in John 12:14 and it claims that it fulfilled only that prophecy. There is still an unfulfilled prophecy regarding riding the camel in the New Testament.

If Prophet Muhammad (bpuh) was not the one who fulfilled the remainder of the prophecy in Isaiah 21:7, then who was that prophet?

These prophecies in the Old and New Testaments predict in unequivocal terms the advent of Prophet Muhammad (bpuh) and the genuineness of his prophethood.

(Note : Camel Riding Rishi (Prophet) is also prophesised in the Hindu Sacred scriptures in the second mantra of Kuntap Sukt see details here  http://neurotherapy-of-christian-brain.blogspot.com/2012/09/the-prophet-in-hindu-scriptures-part-1.html )

3. The location from which he was to emerge

18. Deuteronomy 33:1-2

Deuteronomy 33:1-2 combines references to Moses, Jesus and Muhammad (peace and blessing be upon them all). It speaks of God's revelation coming from Sinai, rising from Seir (probably the village of Sa'ir near Jerusalem) and shining forth from Paran.

According to Genesis 21:21, the wilderness of Paran was the place where Ishmael settled (that is, in Arabia, specifically Makkah).
Another sign of the prophet to come from Paran (Makkah) is that he will come with "ten thousands of saints" (Deuteronomy 33:2 KJV). 


Moses said- "The Lord came from Sinai and dawned over them from Seir; he shown forth from Mount Paran. He came with myriads of holy ones from the South, from the mountain slopes". 
 Explanation:-(a) The reference is to the conquest of Mecca when Prophet Muhammad came with 10,000 (Oxford Dictionary : Myriad is (chiefly in classical history) a unit of ten thousand) of his devout and holy followers.(b) Paran is the Biblical name of Mecca (Please read details of the location of Paran) (See Location map of Paran) http://2.bp.blogspot.com/-owYJMlcecAc/UxtXAQtofjI/AAAAAAAAAf8/dF_IT4AafTI/s1600/HEJAZ+(HAVILA)+location+map+2.jpg as Please watch this the real Paran proof.

That was the number of faithful who accompanied Prophet Muhammad to Makkah in his victorious, bloodless return to his birthplace to destroy the remaining symbols of idolatry in the Ka 'bah. The text says: "he shined forth from mount Paran, and he came with ten thousands of saints, from his right hand (went) a fiery law for them."
According to Islamic history, the city of Makkah (Paran) was liberated by Prophet Muhammad's ten thousand troops.
If Muhammad who liberated the city of Paran with 10,000 believing men (the 'saints') was not the one who fulfilled this Biblical prophecy and ended the worship of the 365 gods (in the form of idols), then who was that prophet? Is there another prophet who marched upon Mecca with this exact same number of men? The historical answer is: Prophet Muhammad (bpuh) is the only prophet whom this prophecy fits perfectly.

(Note also this is also prophesised in Hindu Sacred scriptures Atharva Veda, XX: 137.7-9; Rig Veda, VIII:96.13-15; Sarna Veda, III: 10.1 At the conquest of Makkah, the Prophet appeared with his companions like the sun with ten thousand rays, and in the words of the mantra, he bravely laid down his arms extending pardon and amnesty to his bitterest foes. A remarkable prophecy indeed it was, which was fulfilled in the life of the Prophet word by word. (see details here http://neurotherapy-of-christian-brain.blogspot.com/2012/09/the-prophet-in-hindu-scriptures-part-2.html )


19. Habakkuk 3:3
Habakkuk 3:3 speaks of God (God's help) coming from Te'man (an oasis north of Madinah according to Hastings' Dictionary of the Bible), and the 'holy one' coming from Paran. That 'holy one' who under persecution migrated from Paran (Mecca) to be received enthusiastically in Madeenah was none other than Prophet Muhammad (bpuh).

Habakuk scroll
Indeed, the incident of the migration of the prophet and his persecuted followers is vividly and prophetically described in Isaiah 21:13-17. That section foretold as well about the battle of Badr, in which the few ill-armed faithful miraculously defeated the "mighty" men of Kedar, who sought to destroy Islam and intimidate their own folk who had turned to Islam. The text reads:

An oracle concerning Arabia: You caravans of Dedanites, who camp in the thickets of Arabia, bring water for the thirsty; you who live in Tema, bring food for the fugitives.

They flee from the sword, from the drawn sword, from the bent bow and from the heat of battle.

This is what the Lord says to me: "Within one year, as a servant bound by contract would count it, all the pomp of Kedar will come to an end. The survivors of the bowmen, the warriors of Kedar, will be few." The LORD, the God of Israel, has spoken. (Isaiah 21: 13-17)
Habakkuk 3:3 says God will come from Teman in the Hebrew. Why do the Bible translators translate it differently? The LXX makes no difference between Tema and Teman. Teman is the son of Ishmael who dwelled in Paran.  http://youtu.be/xktilmiPEYY

4. The message to be revealed through him

The Bible foretells the story of revelation

20. Prophet Muhammad (bpuh) was illiterate

During his entire life Prophet Muhammad (bpuh) never learned to read or write. The exact circumstances of the first revelation have been mentioned: It was the habit of Muhammad (bpuh) to frequently get away from the midst of his fellow Arabs and their heathenistic ways and spend many days secluded in the cave of Hira in the mountains of Makkah, where he would pray to Allah according to the practice of Abraham (peace be upon him).

When he reached the age of forty (610 CE), the angel Gabriel one day appeared before him in that cave and ordered him to recite. Muhammad (bpuh), in his terror thought he was being asked to read, so he stammered: "I am unlettered." The angel Gabriel again ordered him to read, but Muhammad (bpuh) again replied: "I am unlettered." The angel Gabriel took a firm hold of him and commanded him, "Recite, in the name of your Lord who created!" Now Muhammad (bpuh) began to understand that he was not being asked to read, but to recite, to repeat. He began to repeat after him, and Gabriel revealed to him the first verses of the Qur' an, those at the beginning of the 96th chapter of the Qur' an:

Recite in the name of your Lord who created; He created man from a [mere] clot of congealed blood. Recite, and your Lord is most generous. He taught with the use of the pen. He taught the human that which he did not know (Qur'an 96: 1-5)

As mentioned above, the actual word angel Gabriel used to address Muhammad (bpuh) was the Arabic word iqra' which means 'read, recite, or rehearse'. It is derived from the Arabic root word qara. However, if we were to go back to the original Hebrew form of the verses of Isaiah 29:11, we would find that the actual word which is translated into English as "Read this [I pray thee]" is the Hebrew word qara' [kaw-raw']' Is it just an amazing coincidence that the Hebrew text used not only a word with the same meaning, but the exact same word itself?
Please watch this short clip https://www.youtube.com/watch?v=FIfT38kLbJw

Isaiah 29: 11-18 reads:
And the vision of all is become unto you as the words of a book that is sealed, which [men] deliver to one that is learned, saying: Read this, [I pray thee], and he saith, I cannot, for it [is] sealed: And the book is delivered to him that is not learned, saying: Read this, [I pray thee], and he saith: I am not learned. Wherefore the Lord said, For as much as this people draw near [me] with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, [even] a marvellous work and a wonder: for the wisdom of their wise [men] shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the LORD, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter's clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? [Is] it not yet a very little while, and Lebanon shall be turned into a fruitful field, and the fruitful field shall be esteemed as a forest? And in that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of obscurity, and out of darkness.

Remember that when a statement in the earlier scriptures is found also in the Qur' an, then this is proof of its validity, for if it is confirmed by the later scripture, it is clearly a remnant of the original revelation that was not deleted or changed over time by those who rewrote the Bible.

5. Fulfilment of prophecies which he foretold

21. One may ask the following question: What criterion should be used to distinguish between a genuine prophet and false prophets who may also presume to speak in the name of Allah?

The answer to this question is clearly given in the concluding verses of Chapter 18 of the Book of Deuteronomy.

And if thou say in thine heart, how shall we know the word which the Lord hath not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it pre-sumptuously; thou shall not be afraid of him. (Deuteronomy 18:21-22)

In John 14:16, Jesus (peace be upon him) is reported to say, describing his successor: "He will declare to you the things that are to come." 82

It is a fact that not a single prophecy made by the Qur' an or the Prophet Muhammad (bpuh) has proved to be inaccurate in the least degree. Every prophecy made about the near future at his time did come to pass. Examples of these are:

The prophecy 83 that Muslims were to conquer the two 'superpowers' of their time; the Persian and Byzantine empires:
This prophecy was made when Muslims were so few and weak that to prophesize their mere physical survival would have sounded too hopeful!

A prophecy that Suraqah, a man who was about to kill the Prophet Muhammad (bpuh), would become a Muslim. Not only was it prophesied that he would be Muslim, but that he would help the Muslim army conquer the Persian Empire, and have access to the Emperor's crown, placing it on his head! Not only did this prophecy appear to be a virtual impossibility when it was made, but it was as if the Prophet was looking distinctly at the scene which took place years after his death. The fact that Suraqah did become a Muslim, lived long enough to participate in the conquest of Persia, that the Muslims came out victorious, that Suraqah had access to the Emperor's crown and actually wore it, can hardly be regarded as a coincidence or a self-fulfilling prophecy.

Surely it is of no mere coincidence that all the prophecies that were described by the Prophet (bpuh) actually happened, down to the last detail. Nor can such accuracy in each and every prophecy emanate from any other than a true and genuine prophet using the criterion stipulated in Deuteronomy (18:21-22).

22. Test of prophethood

Jesus himself provided a sort of "test", if you will, for the one claiming prophethood:

... by the fruits ye shall know them. Do men gather grapes from the thoms, or figs from the thistles? Every good tree will bear good fruit and every evil tree will bear evil fruit...by their fruits ye shall know them. (Matthew 7: 16-20)

Anyone who applies this test to the teachings of Muhammad will find in the Last Testament of Allah - the Noble Qur' an - the teachings which will bring to the world much-needed peace and happiness. (See Chapter XII, 'Moral System in Islam')

"The ultimate criterion of a true prophet is the moral character of his teaching. ,,84

George Bernard Shaw said of Muhammad:
I believe that if a man like him were to assume the dictatorship of the modem world, he would succeed in solving its problems, and that would bring it the much needed peace and happiness.85
"By their fruits ye shall know them."

6. The time when he was to appear

23. God's promise to make Ishmael a great nation

It is well known that from the descendants of Ishmael came the last great prophet of Monotheism, Prophet Muhammad (bpuh), whose followers constitute a great nation, nearly one-fifth of the total world population in all comers of the earth.
"I will make the son of the maidservant into a nation also, because he is your offspring." (Genesis 21:13)
Genesis 21:18 says about Ishmael: "I will make him into a great nation."

In Matthew 21:19-21, Jesus spoke of the fruitless fig tree (a biblical symbol of prophetic heritage) to be cleared after being given a last chance of three years (the duration of Jesus' ministry) to give fruit. In a later verse in the same chapter, Jesus said:
"Therefore, say I unto you, The Kingdom of God shall be taken away from you, and given to a nation bringing forth the fruit thereof." (Matthew 21:43) That nation is Ishmael's descendants (the rejected stone in Matthew 21 :42) which was victorious against all superpowers of its .time, as prophesied by Jesus: "And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder." (Matthew 21:44)

Moreover, in the Old Testament, Genesis 12: 1-3, it can be found that God Almighty promised to create "Great Nations" from Ishmael, Abraham's first son and the forefather of the Muslims:
The LORD had said to Abram, "Leave your country, your people and your father's household and go to the land I will show you. I will make you into a great nation and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on earth will be blessed through you." (Genesis 12: 1-3)

The quote "go to the land I will show you" is referring to the city of Paran (Mecca). The quote "I will make you into a great nation" is quite interesting; it describes perfectly the followers of Prophet Muhammad (bpuh), namely Muslims.

As you probably know, Muslims worship Allah Almighty by prostrating to Him. Every time they pray and prostrate, they end their prayer by sitting on their knees and say the following exact quote (translated): " ... and bless Prophet Muhammad and the family of Prophet Muhammad, as You bless Prophet Abraham and the family of Prophet Abraham ... "

As can be clearly seen, Muslims bless Prophet Abraham every single day of their lives when praying to Allah Almighty. They also say "peace be upon him" or "peace and blessings be upon him" when they refer to his name or any other prophet's name.

Yes, the Muslims are the "great nation" that Allah Almighty talked about; they are blessed by Him because they worship none but Him, and they bless Abraham everyday (not less than nine times) in their prayers.

24. According to the Gospel of John, the Jews were waiting for the fulfilment of three distinct prophecies

The first was the coming of Christ. The second was the coming of Elijah. The third was the coming of the prophet. This is obvious from the three questions that were posed to John the Baptist:

Now this was John's testimony, when the Jews of Jerusalem sent priests and Levites to ask him who he was. He did not fail to confess, but confessed freely, "I am not the Christ." They asked him, "Then who are you? Are you Elijah?" He said, "I am not." "Are you the Prophet?" He answered, "No." (John 1:19-21)

If one looks in a Bible with cross-references.86 he will find in the marginal notes where the words "the Prophet" occur in John 1:21 that these words refer to the prophecy of Deuteronomy 18:15 and 18:18. It can be concluded from this that Muhammad (bpuh) is the prophet mentioned there, because he is the only prophet who came after Prophet Jesus (peace be upon him), and because he is the one who is 'like unto him'. Furthermore, it is obvious that the Jews and John knew that the 'Prophet' and the Christ were two different persons, as each was referred to by a separate question.

25. John 14:16, John 14:26; John 15:26; John 16:7 (4 instances): 
There are 4 instances in the bible new testament referenced in John 14:16, 26; John 15:26; John 16:7 the name of Prophet Muhammad as Ahmed (Munahma -Syriac pronunciation of Ahmed)  is mentioned which is another name of Prophet Muhammad (PBUH).

Now we will analyse the original lexicon ܦܪܩܠܛܐ Munahma one by one in the above mentioned verses: Please read this for indepth anaylsis
http://neurotherapy-of-christian-brain.blogspot.ae/2012/05/john-1426-analysis-passion-of-christ.html 


26. John 14:16:- Jesus says- "And I will ask the father, and he will give you another Counselor" (Prophet-Muhammad) to be with you forever." 
 Explanation:-(a) Jesus knew, as much as all other previous prophets, that another Messenger was to come finally. He will be the last counselor till the Day of Judgment. He will be the seal of Prophets. Surah Al-Ahzab 33:40.(b) In Holy Bible -New International version, (as revised in August 1983) the word used for the coming prophet Muhammad is- Counselor. Many other Bibles have used words like comforter, helper, advocate, councilor and PARACLETE etc. The original word inGreek Bible was PARACLETOS, which means the "Praised One" which means Ahmed. Ahmed is the heavenly name of Muhammad.Douay-Rheims Bible John 14:16”And I will ask the Father, and he shall give you another Paraclete, that he may abide with you for ever.” 


27. John 14:26
and the Comforter, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and remind you of all things that I said to you.
Note here in the above greek lexicon are located on Papyrus 66 http://en.wikipedia.org/wiki/Papyrus_66 which should be read as follows which is self explanatory:
and the Comforter, the Holy Spirit, whom the Father will send in my name, he will teach you all things, and remind you of all things that I said to you.
John 14:26 in Aramaic
 ܗܘ ܕܝܢ ܦܪܩܠܛܐ ܪܘܚܐ ܕܩܘܕܫܐ ܗܘ ܕܡܫܕܪ ܐܒܝ ܒܫܡܝ ܗܘ ܢܠܦܟܘܢ ܟܠܡܕܡ ܘܗܘ ܢܥܗܕܟܘܢ ܟܠ ܡܐ ܕܐܡܪ ܐܢܐܠܟܘܢ ܀

John 14:26 in Hebrew
 והפרקליט תוח הקדש אשר ישלחנו אבי בשמי הוא ילמדכם את כל ויזכירכם את כל אשר הגדתי לכם׃ 

John 14:26 in Arabic

 لَكِنَّ المُعِيْنَ، الرُّوحَ القُدُسَ الَّذِي سَيُرسِلُهُ الآبُ إلَيْكُمْ باسْمِي، هُوَ سَيُعَلِّمُكُمْ كُلَّ شَيءٍ، وَسَيُذَكِّرُكُمْ بِكُلِّ ما قُلْتُهُ لَكُمْ.
Holy Spirit and Gabriel (PBUH) references from Quranرُوحُ القُدُسِ: جِبْريلُ عليْهِ السَّلام
Holy Spirit (Roohu Alqudus) is Jibreel (PBUH). (2:87) (2:253) (5:110) (16:102) (40:15) (58:22)
Jibreel (Gabriel) (2:97-98) (66:4) http://readquranonline.org/rqo/index/view/s/2/a/97
 (وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ (2:87   (TranslationWe gave Jesus, son of Mary, clear signs and strengthened him with the Holy Spirit.) 
Note: Jibreel (Holy Spirit) brought revelation to Isa (Jesus) son of Mary (PBUH) and similarly Jibreel (Holy Spirit) brought revelation to Muhammad (PBUH) :
Quran 16:102 Say that the Holy Spirit has brought the Revelation with the Truth step by step from your Lord, to strengthen the believers and as guidance and good news to the devout.
قُلْ نَزَّلَهُ رُوحُ الْقُدُسِ مِنْ رَبِّكَ بِالْحَقِّ لِيُثَبِّتَ الَّذِينَ آمَنُوا وَهُدًى وَبُشْرَىٰ لِلْمُسْلِمِينَِ
Note here :
The Comforter is a separate person and;
The Holy Spirit who is Jibreel (Ruh Al Quds –Arch Angel) who is also a seperate being who brings revelation of ALLAH to the messengers of ALLAH. 

Jesus (PBUH) was given the message of ALLAH by Jibreel similarly Muhammad (PBUH) was given the message of ALLAH by Jibreel (PBUH) (Holy Spirit) which comes to give ALLAH’s message to all of ALLAH’s Prophets and Messengers. It is implied that whenever comes a messenger/prophet/comforter there also comes with him Jibreel (Holy Spirit http://neurotherapy-of-christian-brain.blogspot.com/2012/05/holy-spirit-is-gabriel-pbuh.html) who brings the message of ALLAH to be delivered to the people through the Messenger/Prophet/Comforter
John 14:26 "the Advocate (parakletos)"
Muhammad will be the advocate of humanity at large and of sinful believers on Judgment Day:
People will look for those who can intercede on their behalf to God to reduce the distress and suffering on Day of Judgment.  Adam, Noah, Abraham, Moses, and Jesus will excuse themselves.
Then they will come to our Prophet and he will say, "I am the one who is able."  So he will intercede for the people in the Great Plain of Gathering, so judgment may be passed.  This is the ‘Station of Praise’ God promises Him in the Quran:
"…It may be that your Lord will raise you to Station of Praise (the honor of intercession on the Day of Resurrection)" (Quran 17:79)[2]
Prophet Muhammad said:
"My intercession will be for those of my nation who committed major sins." (Al-Tirmidhi)
"I shall be the first intercessor in Paradise." (Saheeh Muslim)
Some Muslim scholars suggest what Jesus actually said in Aramaic represents more closely the Greek word periklytos which means the ‘admired one.’ In Arabic the word ‘Muhammad’ means the ‘praiseworthy, admired one.’ In other words,periklytos is "Muhammad" in Greek.  We have two strong reasons in its support.  First, due to several documented cases of similar word substitution in the Bible, it is quite possible that both words were contained in the original text but were dropped by a copyist because of the ancient custom of writing words closely packed, with no spaces in between.  In such a case the original reading would have been, "and He will give you another comforter (parakletos), the admirable one (periklytos)."  Second, we have the reliable testimony of at least four Muslim authorities from different eras who ascribed ‘admired, praised one’ as a possible meaning of the Greek or Syriac word to Christians scholars.[3]
The following are some who attest that the Paraclete is indeed an allusion to Muhammad, may the mercy and blessings of God be upon him:

The First Witness

Anselm Turmeda (1352/55-1425 CE), a priest and Christian scholar, was a witness to the prophecy.  After accepting Islam he wrote a book, "Tuhfat al-arib fi al-radd ‘ala Ahl al-Salib."

The Second Witness

Abdul-Ahad Dawud, the former Rev. David Abdu Benjamin Keldani, BD, a Roman Catholic priest of the Uniate-Chaldean sect.[4]  After accepting Islam, he wrote the book, ‘Muhammad in the Bible.’  He writes in this book:
"There is not the slightest doubt that by "Periqlyte," Prophet Muhammad, i.e. Ahmad, is intended."

The Third Witness

A synopsis of the life of Muhammad Asad has already been given above.  Commenting on the verse:
"…an apostle who shall come after me, whose name shall be Ahmad" (Quran 61:6)
…where Jesus predicts the coming of Muhammad, Asad explains that the word Parakletos:
"…is almost certainly a corruption of Periklytos (‘the Much-Praised’), an exact Greek translation of the Aramaic term or name Mawhamana.  (It is to be borne in mind that Aramaic was the language used in Palestine at the time of, and for some centuries after, Jesus and was thus undoubtedly the language in which the original - now lost - texts of the Gospels were composed.) In view of the phonetic closeness of Periklytos and Parakletos it is easy to understand how the translator - or, more probably, a later scribe - confused these two expressions.  It is significant that both the Aramaic Mawhamana and the Greek Periklytos have the same meaning as the two names of the Last Prophet, Muhammad and Ahmad, both of which are derived from the Hebrew verb hamida (‘he praised’) and the Hebrew noun hamd (‘praise’)."
28. John 15:26-27:- Here Jesus says "When the Counselor comes, whom I will send to you from the Father, the spirit of truth (i.e. Muhammad) who goes out from the Father, he will testify about me (i.e. Jesus). And you must also testify (that I was a prophet) for you have been with me from the beginning."
Explanation:- He i.e. Muhammad will testify about me i.e. about Jesus that:-(a) Jesus was miraculously born through a word" of ALLAH.(b) Jesus was a prophet'. He was neither a son of God nor one of the Three.(c) He did not die on the cross.(d) He was not buried.(e) Therefore his coming out of the grave does not arise.(f) But he was raised alive to heaven by ALLAH.(g) And he will come back and would die a natural death. (One birth and one death only.)

29. John 16:7 
In John 16:7 Jesus is reported to have said, "Nevertheless I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Counsellor  will not come to you; but if I go, I will send him to you."
The term 'Counsellor' could not be referring to the Holy Spirit here, because - according to the Gospels - the Holy Spirit was already present in the world prior to Jesus' birth as well as during his ministry. Luke 3:22 mentions that the Holy Spirit descended on Jesus in the shape of a dove. However, this verse (John 16:7) implies that the "Counsellor" is yet to come.

Jesus PBUH says- "All this I (Jesus) have spoken while still with you. But the Counselor the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you." 
 Explanation:- (a) Word Holy Spirit is deliberately added later on by human authors to divert away the attention. Barnabas who remained with Jesus throughout has used the actual word which Jesus must have spoken i.e. "Ahmed". This word is in the Gospel of Barnabas. (Ahmed is the heavenly name of Muhammad)(b) In my name. These words are superfluous and are added unnecessarily by human authors to mislead the readers intentionally. The addition is evident and Bible is full of such additions. Sometimes they even contradict each other.(c) When Muhammad will come he will teach you all things and will remind you of everything I (Jesus) have said to you. 



7. The unique proof

One of the proofs that Muhammad, peace and blessings be upon him, was a prophet is that the message he came with has reached across to the East and the West, and his community now extends all over the world; something which did not occur with any previous community. Had Muhammad, peace and blessings be upon him, not been a prophet, the prophets who came before him, especially Moses and Jesus, would have warned their peoples vehemently about him, and we would have seen this in their scriptures because all of the prophets warned of false prophets and cautioned their peoples about following them and being guided by them. The previous prophets mentioned the Antichrist by name, for example, and even Noah, who was the first Messenger, warned his people about him. However, none of the prophets warned about Muhammad. In fact, quite the contrary:
Jesus gave good tidings of Muhammad, praised him and ordered people to follow him, and forbade them to oppose or disobey him.

Conclusion

It should now be clear that the Biblical prophecies speak of none other than Muhammad (bpuh). As the well-known scholar Shaykh Sa'di wrote:

If Prophet Muhammad (bpuh) was not a true prophet, then his message would have contradicted the common message of Jesus and other prophets before him. Instead, it revived it and re-instated it.

Many thanks to Allah who made the path clear for us. It is interesting to note that in year 571 CE, Jesus' prophecy was fulfilled. Muhammad (bpuh) was born into a community of Ishmaelite Arabs who had become polytheists and idolaters, and when he reached maturity and was given revelation, Prophet Muhammad (bpuh) started preaching his message of the worship of Allah alone.

In the year 632 CE; he left this world, but his bright message remains with people till the end of this world.

Being a true follower of Jesus (peace be upon him) must be more than a mere claim, wherein one says that he or she follows Jesus or loves Jesus and that is it, in order to attain paradise and be saved from hellfire. True followers of Christ should accept his prophecy of Prophet Muhammad (bpuh) and follow his teachings of 'Islam', or complete and devoted submission to the One and Only God - Allah.
Courtesy : Majed S. Al-Rassi ( Islam is your BirthRight)

30: Prophecy Servant of God 
word Atmak not necessarily means ‘whom I uphold’ but is infact a name
the writing of Atmak is אתמך
the writing of Ahmad is אחמד
Isaiah 42:1 God says “Behold, 'My Servant' (pronounced as Abd-ee), ‘whom I uphold’ (pronounced as Atmak);
God mentioning about the coming of His servant
Behold My Servant Ahmad (Isaiah 42:1) - so who is this Ahmad as in God'servant?

He is none other than
Abd-Allah Ahmad (Servant of God, Ahmad) - Prophet Muhammad s.a.w

The prophecy said Servant of God will war in bringing judgement, to correct the wrongs. He will also liberate Arabia from worshiping molten images. Wilderness (desert), villages and cities will glorify God. This is what happen today. Whole of Arabia worshiping God daily.
And we continue reading Isaiah 42:18 - 25; Children of Israel will still be deaf and blind as they neglect the message brought by the 'Servant of God'. 

In Isaiah 42:1, this cannot be a coincidence. If we look at the writing of אתמך (Atmc) אחמד (Ahmad). Not to mentioned אתמך (Atmc) is a term used only once throughout. [Scribes copying error or indeed an intended error?] And the word before אתמך (Atmc), is עבדי (Abedi~My Servant). It is indeed indicating Ahmad; Abedallah (Ahmad; 'Servant of God'). 
Children of Israel had been foretold by the coming of Ahmad.



31. Deuteronomy 18:18 :- A Prophet Like Moses - Like Moses (PBUH) splitted the red sea with the permission of Allah Allmighty so did Muhammad (PBUH) splitted the moon with the permission of ALLAH Allmighty. 
Explanation:- see details http://neurotherapy-of-christian-brain.blogspot.com/2012/12/moon-splitting-miracle-of-prophet.html

32. Genesis 49:10 :- The scripture (the staff in the hand of a priest as a symbol of Imperial Authority) will not depart from Judah, nor the ruler's staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his." 
 Explanation:-(a) A chain of Israelite prophet hood would cease when "he" (Muhammad P.B.U.H.) comes and other nations will follow him. It is he who will hold the scripture in his hand from the pulpit.(b) This word “he” was written as “SILOH in earlier Bibles. It is changed to "he". SILOH means peace, meaning Islam. (c) All Prophets were sent for a particular nation and for a particular area but Muhammad was sent for the entire mankind of the world.Matthew 15:24 states:“Then Jesus said to the woman, "I was sent only to help God's lost sheep--the people of Israel."Quran states: 21:107“And We have not sent you, [O Muhammad], except as a mercy to the worlds.”.

33. Isaiah 40:11:- He tends his flock like a shepherd.  Explanation:-Muhammad (PBUH), as a boy used to go on daily wages as a shepherd to graze other's goats and sheep in the outskirts of Mecca.


34. Bible Jude 1:14 - "And Enoch [Idris in Arabic, one of Allah Almighty's Prophets peace be upon all of them to the people of Israel.] also, the seventh generation from Adam, prophesied of these, saying, Behold, the Lord came with ten thousands of his saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard [speeches] which ungodly sinners have spoken against him http://biblehub.com/lexicon/jude/1-14.htm 
http://biblehub.com/greek/3463.htm                http://biblehub.com/greek/3461.htm   http://biblehub.com/hebrew/7233.htm
The army of the Muslims that conquered Mecca without any blood shed (peacefully) were exactly 10,000 men. The Bible calls them "ten thousands of saints".                                                                                                          
The same Meccans who had driven Prophet away and wanted to destroy him. were forgiven 

-    Note also this is also prophesised in Hindu Sacred scriptures Atharva Veda, XX: 137.7-9; Rig Veda, VIII:96.13-15; Sarna Veda, III: 10.1 At the conquest of Makkah, the Prophet appeared with his companions like the sun with ten thousand rays, and in the words of the mantra, he bravely laid down his arms extending pardon and amnesty to his bitterest foes. A remarkable prophecy indeed it was, which was fulfilled in the life of the Prophet word by word. (see details here http://neurotherapy-of-christian-brain.blogspot.com/2012/09/the-prophet-in-hindu-scriptures-part-2.html )

35. Song of Songs 5:10-11:- Prophet Solomon says: - "My lover is radiant and ruddy, outstanding among ten thousand. His head is purest gold; his hair is wavy and black as a raven."Explanation:-(a) Muhammad's complexion was radiant and ruddy due to outdoor exposure and heat. His hair was black and wavy.(b) Figure 10,000 again refers to the conquest of Mecca by Muhammad by about 10,000 of his devout and holy follows. He was outstanding amongst them.

36. Isaiah 42:4:- "He will not falter or will be discouraged till he establishes justice on earth." 
 Explanation:- Muhammad did not falter in his mission. He pursued his mission against all odds and persecutions.Once when Muhammad was asked by his uncle Abu Talib to stop preaching Islam he replied:”O my uncle! By God if they put the sun in my right hand and the moon in my left on condition that I abandon this course, until God has made me victorious, or I perish therein, I would not abandon it."

37. Isaiah 60:3-4: - "Nations will come to your light, and kings to the brightness of your dawn. Lift up your eyes and look about you. All assemble and come to you, your sons come from afar, and your daughters are carried on the arm." 
Explanation:-(a) Muhammad (PBUH) sent letters to Kings outside arabia to super powers of that time. https://archive.org/details/TheLettersOfTheProphetMuhammadToTheKingsBeyondArabia.pdf Nations and Kingdoms will receive the message of Quran. Then lift your eyes and see that for example many kings during the time of Prophet received the message of Islam (b) Muslims from world over-kings, high and low all gather at Masjid al Haram at Mecca all around the year to pay homage.

38. Deuteronomy 18:15:- Moses said "The Lord your God will raise up for you a prophet like me (Moses) from among your own brothers, you must listen to him." 
From among the Israelite's "brethren", a reference to their Ishmaelite cousins as Ishmael was the other son of Abraham who was explicitly promised to become a "great nation".

39. Deuteronomy 18: 18-19:- The Lord said to Moses:-l (God) will raise up for them a prophet like you from among their brothers; I will put MY (God's) words in his mouth, and he will tell them everything I (God) command him "If any one does not listen to MY words that the prophet speaks in MY name, I myself will call him to account."
THE QUR'AN (KORAN) FORETOLD IN THE BIBLE?
For twenty-three years, God's words (the Qur'an) were truely put into Muhammad's mouth. He was not the "author" of the Qur'an. The Qur'an was dictated to him by Angel Gabriel who askedMuhammad to simply repeat the words of the Qur'an as he heard them. These words were then committed to memory and to writing by those who hear them during Muhammad's life time and under his supervision.
Was it a coincidence that the prophet "like unto Moses" from the "brethren" of the Israelites (i.e. from the lshmaelites) was also described as one in whose mouth God will put his words and that he will speak in the name of God, (Deuteronomy 18:18-20). Was it also a coincidence the "Paraclete" that Jesus foretold to come after Him was described as one who "shall not speak of himself, but whatsoever he shall hear, that shall he speak (John 16:13)

Was it another coincidence that Isaiah ties between the messenger connected with Ke'dar and a new song (a scripture in a new language) to be sang unto the Lord (Isaiah 42:10-11). More explicitly, prophesies Isaiah "For with stammering lips, and another tongue, will he speak to this people" (Isaiah 28:11). This latter verse correctly describes the "stammering lips" of Prophet Muhammadreflecting the state of tension and concentration he went through at the time of revelation. Another related point is that the Qur'an was revealed in piece-meals over a span of twenty three years. It is interesting to compare this with Isaiah 28:10 whichspeaks of the same thing. (Courtesy : Dr. Jamal Badawi http://www.islamicity.com/Mosque/Muhammad_Bible.HTM

Ishmael (AS) was brother to Isaac. Muhammad (PBUT) came from the progeny of Ishmael. Therefore this verse is pointing towards Muhammad. You must listen to him i.e. follow him.I (God) will put my words in his mouth and he will tell them everything I (God) command.
Quran was revealed by ALLAH to Muhammad PBUH over a period of 23 years. The very first line of all revealed Surah's begin with- "In the name of Allah, Most Gracious, and Most Merciful." A Prophet like you -i.e. like Moses, and Moses was like Muhammad. Because:-(I) Both were born in a normal manner.(ii) Both were married and they raised a family.(iii) Both became prophets.(iv) Both received Divine Revelations-Torah & Quran respectively,(v) Both were leaders and rulers of their followers,(vi) Both died a natural death.(h) On the contrary:-(I) Jesus was not born normally(ii) Nor his end was in a normal way.Therefore Moses is not like Jesus, but Moses is very much like Muhammad. Therefore Deuteronomy 18:15 and18:18-19 refer much to Muhammad.

40. Isaiah 9:6-7:- Prophet Isaiah says: "For us a child is born, to us a son is given, and the government will be on his shoulders and he would be called Wonderful Counselor, Mighty God, Everlasting Father, and Prince of Peace. Of the increase of his government and peace, there will be no end 
 Explanation:-(a) Muhammad P.B.U.H. had the burden of running the government at Medina.(b) Muhammad P.B.U.H. is called a wonderful counselor and a Prince of Peace. Word Islam means 'peace' as well as "surrender".(c) Other words are superfluous In Bible 80% of words and passages are continuously added by human authors to mislead a reader towards a different angel. A mere verbosity is there the Bible. Prince of Peace Muhammad (PBUH) in Isaiah 9:6 (Some Christians claim it refers to Jesus son of Mary (PBUH)) - Decide yourself http://www.youtube.com/watch?v=geeEI-OuZGY&list=UU0xmLTeRaWCchgl0hRNGthQ&index=13&feature=plcp


41. Isaiah 2l:7 :- "When he sees chariots with teams of horses, riders on donkeys, or riders on camels. Let him be alert, fully alert."
 Explanation:- (a) The rider upon the donkey is Jesus when he entered Jerusalem.(b) The rider upon the camel is Muhammad with his companions on horses and camels on his triumphant entry into Mecca. 

42. Isaiah 42:11:- "Let the deserts and its towns raise their voices. Let the settlements where Kedar lives rejoice. Let the people of Sela (Siloh=lslam) sing for joy. Let them shout (call to prayer=Azan) from the mountaintops. Let them give glory to the Lord and proclaim his praise (Salah=Namaz) in the islands." 
Explanation:- Kedar was the second son of Ishmael who had settled in the valley of Mecca. From Kedar his descendants began to be called Quraish and Prophet Muhammad came from Quraish tribe. He brought justice amongst all. This time ALLAH conferred prophet hood on Muhammad PBUH who was an Arab. Let the followers of Islam be happy at the arrival of Muhammad. "Let them give a call (Azan) for prayer from the mountain tops and proclaim the Majesty and Glory of Allah.

43. Matthew 21:42-44: - Jesus said to them, - "Have you never read in the Scriptures: The stone which the builders rejected has become the capstone (corner stone). The Lord has done this, and it is marvelous in our eyes. Therefore I tell you that the kingdom of God will be taken away from you and given to a people who will produce its fruit. He who falls on this stone will be broken to pieces, but he on whom it falls will be crushed." 
 Explanation:- (a) Arabs were rejected with prophet hood for a long time in history. This time they because all too important and Muhammad was appointed by Almighty Allah as a prophet. This was also according to Biblical prophecies and revelations.The Royal authority and scepter (the Royal staff) was taken away from the Israelites and was handed over to the Arab preacher. Muhammad did not speak in his own name. He spoke. "In the name of Allah, Most Gracious, Most merciful." He formed a universal religion meant for the entire humanity. He removed all sorts of idol worship and false godhood from Khana-e-Kaaba. He rejected trinity. Instead he brought pure monotheism (as done by Jesus) which is Islam i.e. submission to Allah materially and spiritually both.(b) Islam is metaphorically spoken as a “capstone" 

44. Isaiah 40:3:4:- "A voice of one calling in the desert prepare the way for the Lord; make straight in the wilderness a highway for our God. Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain. And the glory of the Lord will be revealed and all mankind together will see it. For the mouth of the Lord has spoken." 
 Explanation:- Prophet Isaiah is prophesizing about Muhammad who would rise and call in the desert and valleys of Arabia. His message will be all powerful and all pervading to all mankind of the world, All proud and rough people would become noble and God fearing and all mankind will see it together during Hajj. Prince and pauper will pray together shoulder to shoulder. 

45. Mark 1:2-3:- According to Gospel of Mark it says: "It is written in Isaiah (the prophet): I will send my messenger ahead of you, who will prepare your way." "A voice of one calling in the desert. Prepare the way for the Lord, make straight paths for him." 
 Explanation:-(a) Here the Command of God is to all Prophets who were asked to prepare the way for the coming of the Last Prophet Muhammad P.B.U.H.(b) We know Jerusalem is not a desert. John the Baptist and Jesus both were born in the same year. They were contemporaries. The stay of first was 31 years and of the other was 33 years.(c) A voice is calling in the desert of Arabia applies to Muhammad and not to any other Prophet. And Muhammad pbuh prayed all his life- "Show me the straight way." Surah Fatiha 1:6. 

46. Mark 1:7-8:- Mark writes about a confession that was made by John the Baptist- And this was his message- "After me will come one more powerful than 1, the thongs (strips) of whose sandals I am not worthy to stoop down and untie. I baptize you with water, but he will baptize you with holy spirit." 
Explanation: (a) Here John the Baptist is talking about the coming of a prophet somewhere in future. Some interpret it to mean that it refers to Jesus. No, this is wrong, because Jesus was already there. John the Baptist and Jesus were contemporaries. In fact John the Baptist is talking about the coming of the Last Prophet Muhammad.(b) John the Baptist used to baptize with water but Muhammad will baptize you with the color of ALLAH. Surah Al-Baqarah 2:138 "And who can give a better hue (color) than Allah." 

47. Deuteronomy 32:21:- "They made ME (God) jealous by what is 'no god' (false gods) and angered ME (God) with their worthless idols. I will make them envious by those who are not a people. I will make them angry (by a notion) that has no understanding."
 Explanation:- (a) "Angered ME with their worthless idols." 360 idols in Khana-e-Kaaba before the advent of Islam angered God.(b) "Who are a not a people." "That has no understanding." The reference is to the people of Arabia who were backwards before the advent of Islam.(c) Will make them envious and angry by those who are not a people because they will be overtaken by Islam, which will spread from Arabia. 

48. Song of Songs 5:16:- Prophet Solomon says- "His (Muhammad's) mouth is sweetness itself. He is altogether lovely."
 Explanation:-In Hebrew language word "Altogether lovely" is termed as Muhammad in which is the plural of Muhammad. Muhammad is known in heaven as Ahmed. His mouth is sweetness itself. Muhammad was sweet mouthed.
Copy this original hebrew word מחמד from the Bible old testament jewish website (Song of solomon 5:16)   http://www.hebrewoldtestament.com/B22C005.htm#V16   and same original hebrew word מחמד from Hosea 9:6 http://www.hebrewoldtestament.com/B28C009.htm#V6  and paste in translation box for professional translation http://www.freetranslation.com/  or  here http://www.worldlingo.com/en/products_services/worldlingo_translator.html and see for yourself that Muhammad (PBUH) is clearly mentioned in the bible. 

49. Isaiah 21:13-17:- “A prophecy against Arabia: You caravans of Dedanites, who camp in the thickets of Arabia, bring water for the thirsty; you, who live in Tema, bring food for the fugitives. They flee from the sword, from the drawn sword, from the bent bow and from the heat of battle.This is what the Lord says to me: “Within one year, as a servant bound by contract would count it, all the splendor of Kedar will come to an end. The survivors of the archers, the warriors of Kedar, will be few. ” The LORD, the God of Israel, has spoken.” 
 Explanation:- (a) Muslim believers had to flee from Mecca to Medina due to continuous persecution under the swords and bows of Quraish.(b) Quraish tribe was the descendant of Kedar. Kedar was the second son of prophet Ismail who had settled in the hills of Paran, Paran was the biblical name of Mecca.(c) Pomp of Kedar will come to an end. Holy Prophet conquered Mecca (Kedar) with 10,000 of his devoted followers. Quraish in the valley of Mecca were subdued. 

50. Isaiah 60:11:- "Your gates will always stand open, they will never be shut, day or night, so that men may brine, you the wealth of the nations-their kings led in triumphal procession." 
Explanation:- Gates of Glorious Khana-e-Kaaba at Mecca always remain open 24 hours a day throughout the year, yeas after years for the last 1420 years. Rulers and their men from various nations continuously enter it day and night. People bring goods for trading as well. Circum-ambulance is done around Khanae-Kaaba as a mark of respect in a grand honored procession called Tawaaf. 

51. Haggai 2:6-7:- "This is what the Lord Almighty says: In a little while I will once more shake the heavens and the earth, the sea and the dry land. I will shake all nations, and the desired of all nations will come, and I will fill this house with glory, says the Lord Almighty."Explanation:- (a) Muhammad is the desire of all nations because in the message of Quran which he brought, lies the salvation of mankind.(b) I will fill this House with Glory, is Khana-e- Kaaba at Mecca.(c) When Haggai 2:6-7 is read with Malachi 3:1 and Deuteronomy 18; 15 and 18:18, and Isaiah 21:13-17 one is forced to conclude that all Biblical prophets were professing about the coming of Muhammad who is symbolically called as the Prince of Peace, the desire of all nations, the comforter, the counselor, the helper, the Paracletos, the Paraclete, the spirit of Truth, the Holy One, the Rider on the camel, the light, and the messenger etc. Read in detail here http://neurotherapy-of-christian-brain.blogspot.ae/2012/10/ahmad-pbuh-in-bible-ot-haggai-27-9.html

52. Luke 24:49:- According to Gospel of Luke, Jesus says:-1 am going to send you what my father (God) has promised, but slay in the city (of Jerusalem) until you have been clothed with power from on high." 
Explanation:- (a) Jesus is saying that when he (Jesus) goes, he is going to send Prophet Muhammad whom God had promised to send.(b) Until you have been clothed with power. Until you have received the powerful Quran.(c) Stay in the city of Jerusalem and continue to pay tribute to Jerusalem until you have been commanded by God to face towards Khana-e-Kaaba at Mecca. (Ref. Quran Surah Baqarah 2:142-143). "The fools among the people will say-" What has turned them from the Kiblah to which they were used to." 

53. Ephesians 4:30:-And do not grieve the Holy Spirit of God, with whom you were sealed for the day of redemption
 Explanation:-Muhammad was the seal of Prophet and the after Muhammad the chain of Prophet stopped. Muhammad also brings the total solution of salvation for mankind/ Redemption. 

54. John 16:7:- Jesus says- "But I tell you the truth. It's for your good that I am going away. Unless I go away, the Counselor (Ahmed) will not come to you but if I go, I will send him (Ahmed) to you. When he comes, he will convict the world of guilt in regard to sin and righteousness and judgment." 
Explanation:- (a) Mohammed will come after Jesus as the Last and the Final Messenger of God as the Seal of Prophets. Surah Al-Ahzab 33:40.

(b) World of guilt- the world that is full of evil and guilt.(c) He will convict the world of guilt—in regard to sin and in regard to righteousness i.e. he will warn and enunciate right from 'the wrong, and sin from the righteousness

55. John 16:12-11:- Jesus further said- "I have much more to say to you, more than you –cant now bear. But when he, the spirit of truth (Muhammad), comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will bring glory to me by taking from what is mine and making it known to you." 
 Explanation:- (a) Spirit of Truth that is another prophet would come. He will be the embodiment of Truth i.e. Muhammad.(b) When that prophet comes-he will guide you into all truth. Nothing will remain doubtful and confused in religion.(c) He will not speak on his own authority, unlike, "according to Matthew", "according to Mark", "according to Luke'" or "according to John". His words will not be "according to Muhammad". Every word in Quran is from ALLAH. There is nothing in it from Muhammad. Quran is the Word of ALLAH.(d) He will recite only that what he hears from Allah through revelations brought by Angel Gabriel. That is what Quran is- Allah’s words conveyed to Muhammad through Angel Gabriel.(e) All surahs of Quran commence- "In the name of ALLAH, Most Gracious, Most Merciful."'(f) He (Muhammad) will tell you what is to come i.e. about the end of world and universe, i.e. the Day of Judgment when all humans will come out from their graves to be present in front of Allah for judgment. Righteous will go to heaven and disbelievers to Hell. There will be complete Justice. No outside help will come.(g) He (Muhammad) will bring glory to me (Jesus) i.e. he will announce the true and right place of prophet hood to Jesus against the false allegation against him that he is god. That will neither embarrass Jesus nor would it be derogatory to God.

56. Malachi 3:1:- "See, I will send my messenger, who will prepare the way before me. Then suddenly the Lord you are seeking will come to his temple; the messenger of the covenant, whom you desire, will come, says the Lord Almighty."-
 Explanation:- Up to Jesus all Prophets came only from the progeny of Israel. Therefore, as usual the Jews and the Christians were once expecting a prophet from the progeny of Israel. But that did not happen. This time ALLAH gave the prophet hood to Muhammad who did not belong to the progeny of Israel but to the progeny Prophet Ismail. This time it was different. Muhammad was an Arab. He came to clean up the Khana-e-Kaaba which had 360 idols. He was to prepare the way for the mankind before the Day of Judgment. Muhammad was to abrogate all false religions and all false gods, and was to show a straight way to reach God. Read in detail here http://neurotherapy-of-christian-brain.blogspot.ae/2012/10/ahmad-pbuh-in-bible-ot-haggai-27-9.html

57. Isaiah 60:7:- "All Kedar's flocks will be gathered to you, the rams of Nebaloth will serve you; they will be accepted as offerings on my altar and I (ALLAH) will adorn my glorious temple (Khana-e-Kaaba)."
 Explanation:- Reference is to the animal sacrifice during Hajj.


58. Jeremiah 28:9:- "The prophet which foretells the Islam (Shalom), at the coming of the word of the Prophet, that prophet will be recognized to have been sent by God in truth" (Jer. xxviii. 9). 
Explanation:- It is Jeremiah who gives us the best way of testing the veracity, the genuineness, of a prophet, and that way is the sign of Islam. Please read the whole chapter xxviii. of Jeremiah, and then ponder and reflect on the ninth verse. This translation is strictly literal. The original verb naba, usually translated as "to foretell" or "to prophesy," and the noun nabi, "a prophet" has given the impression that a prophet is a person who foretells the future or past events by the aid of divine revelation. This definition is only partially true. The complete definition of the word "Prophet" must be: "one who receives oracles or messages from God, and delivers them faithfully to the person or people intended.

59. The book "ASSUMPTION OF MOSES"

Chapter 10 of the ‘Testament’, indicates its main and central theme. It relates the advent of Prophet Muhammad (PBUH). Some of its lines are reproduced below:

And then His kingdom shall appear throughout all His creation, 
(…)
And He will appear to punish the Gentiles,
 And He will destroy all their idols.
And do thou, Joshua (the son of) Nun, keep these words and this book;  
For from my death [assumption] until His advent there shall be CCL times (Year weeks) (i.e. 250 year weeks i.e. 250*7 = 1750 years).

The meanings of the original Hebrew word (according to its idiomatic usage in that context), which has been translated here in English as ‘times’, are ‘year weeks’ as explained by the editor. The ‘year week’ stands for ‘seven years’, in the same way as the ‘day week’ stands for ‘seven days’. Consequently ‘250 year weeks’ will mean ‘ 250 x 7 years, i.e. 1750 years’.

ESTABLISHING 1750 YEARS AFTER MOSES (PBUH) DEATH
Above passage foretells the advent of the ‘kingdom of God’, which is to be established 1750 years after the death of Moses (PBUH). To appreciate the exact personality that was to establish the foretold ‘kingdom of God’, first of all we have to find out the point of time in the world history that falls 1750 years after the death of Moses (PBUH).

Exodus of Israelites under Moses (PBUH) from Egypt during the period of Pharaoh Rameses II who ruled Egypt ( 1290 to 1224 BC) i.e. Rameses II drowned and died in 1224 BC. [Oxford Bible Atlas] & [ Exodus 14:5-18,21-23,26-28]
- Israelites wondered for forty years in Sinai before entering into the land of Canaan. Moses (pbAh)
 died at the end of this forty-year wandering in the wilderness before the entry of the Israelites into the Promised Land of Canaan under the leadership of Joshua son of Nun. It shows that Moses (pbAh) died in the year 1184 BC (1224-40=1184). That the Israelites had wandered in Sinai for forty years after the announcement of this punishment for their misbehavior in Sinai and before their entry into the Promised Land of Canaan.

The punishment of forty years wandering in the wilderness had not started just after the entrance of the Israelites into Sinai. There had elapsed a number of events and misdeeds of the Israelites stretching on a long time that justified this heavy punishment. The description of this period is stretched in the Bible on 26 chapters of the book of Exodus, complete book of Leviticus (27 chapters), and fourteen chapters of the book of Numbers; which make a total of 67 chapters. It would have definitely taken at least four years of the sinful activities of the Israelites to justify the pronouncement of the punishment of forty years wandering into the wilderness of Sinai. 
It means that Moses (PBUH) would have died almost forty four years after the death of Rameses II who died of drowning in the sea in the year 1224 BC. As such the year of the death of Moses (PBUH) becomes 1180 BC (1224-44=1180). It can thus be affirmed that the gap between the death of Moses (PBUH) and the birth of Jesus Christ (PBUH) is 1180 years.

Birth Year of Muhammad (PBUH)
It is almost unanimously held that Prophet Muhammad (PBUH) was born in AD 570.
Geo. W. Gilmore observes in his article ‘Mohammed, Mohammedanism’:
Mohammed, ‘The Praised,’ the posthumous son of AbduAllah, a member of the Koraish tribe, by Aminah, was born at Mecca Aug. 20, 570, and died at Medina June 8, 632.

Moses (PBUH) foretold about none other than Prophet Muhammad (PBUH) in his prophecy recorded in the ‘Assumption of Moses’
It can thus be appreciated that the number of years from the death of Moses (PBUH) till the birth of Jesus (PBUH) is 1180 years; and the number of years from the birth of Jesus (PBUH) till the birth of Prophet Muhammad (PBUH) is 570. Now 1180+570 make nothing else than 1750 years. It reveals that Moses (PBUH) foretold about none other than Prophet Muhammad (PBUH) in his prophecy recorded in the ‘Assumption of Moses’. It should also be borne in mind that there is only one prominent figure in the annals of history that fulfils this prophecy of the ‘Assumption of Moses’ in letter and spirit. It is only the person of Prophet Muhammad (PBUH), and none other than he. He came exactly after 1750 years from the death of Moses (PBUH). As such, there remains no justifiable reason to denying the sincerity of the claim to the apostolate of Prophet Muhammad (PBUH) for an honest, impartial, and unbiased person.

Provenance
The book "ASSUMPTION OF MOSES" consisted of 12 chapters, originally of 1,100 stichoi [lines], about half of which had been discovered. This ‘Assumption of Moses’. According to the Introduction of this book by its editor, it was originally written in Hebrew, between AD 7 and 29. A Greek version of it appeared in the first century AD. The Greek version was translated into Latin not later than the fifth century. Included in ‘The Apocrypha and Pseudepigrapha of the Old Testament in English’, Vol. II, edited by R. H. Charles in conjunction with many scholars, (The Oxf. Univ. Press, 1979), pp. 414-24, with an Introduction to this ‘Assumption’, pp. 407-13.  It was first published in 1913. Please download "Muhammad foretold in the bible by Name" Courtesy Abdus Sattar Ghauri (Al Mawrid Institute of Islamic Sciences) for full details https://www.google.ae/url?sa=t&rct=j&q=&esrc=s&source=web&cd=3&ved=0CEQQFjAC&url=http%3A%2F%2Fwww.al-mawrid.org%2Fpages%2Fdl.php%3Fbook_id%3D90&ei=XCrnUNHoDojVrQfS1IGwDA&usg=AFQjCNEpagN2AiMpPZdzYvvHvs1QpgkbaA&sig2=wwDeR2IiP1SvVypb-7A0JQ&bvm=bv.1355534169,d.bmk&cad=rja
60. IN-DEPTH ANALYSIS OF THE BIBLE - ACTUAL LOCATION OF THE WILDERNESS OF BEERSHEBA (WELL OF SEVEN) IS WELL OF ZAMZAM, WILDERNESS OF PARAN, AND MORIAH IS MARWAH, mentioned in the Bible
http://neurotherapy-of-christian-brain.blogspot.ae/2013/05/well-of-zamzam-or-wilderness-of.html

61. Jesus son of Mary (PBUH) made Simon the Sapha (Stone) and his Church the Mispha (Watch-Tower) ; for the office and the duty of the Mispha was to watch and look for the Last Apostle Prophet Muhammad (PBUH) (Read details here - Code broken)  
http://neurotherapy-of-christian-brain.blogspot.ae/2012/10/jesuspbuh-gave-name-to-simon-as-stone.html

62. Mathew 3:9-11 Future Prophet (Muhammad pbuh ) will baptize them with the Holy Ghost (Angel Gabriel who brought the QURAN) and fire (the battles that Prophet Muhammad (pbuh) fought against those who tried to destroy Islam and the Muslims.)  

Matthew 3:9 Verse 9John tells the same people that just because they are children of Abraham, does not mean they will be saved. God will raise the children of Abraham, those in Makkah, who are worshipping idols (stones), but will accept Islam and become righteous again; the same practice that of Abraham (pbuh).
John is telling the children of Israel that they are no longer the people chosen to carry the word of God. In the past, the children of Israel were chosen to carry the message of God through their prophets. The word chosen does not mean the "best", but those who are worthy to receive and spread God's message. John and Jesus were the last prophets from the children ofIsrael. These two prophets were also rejected by their people (Jews) and so the prophethood was given to the other children of Abraham through Ishmael to Muhammad (pbuh).

Matthew 3:10 (Verse 10); describes the time of the prophet, who will be raised from the people of Makkah and who will tight them until they accept Islam (630 A.D.) .John is saying that this axe (Muhammad) will destroy the unrighteous people from each tribe (trees). Those that fight against following Islam will be cut down and sent to hell (fire ).

Matthew 3:11 (Verse 11); John is describing a prophet that will come to them in the future. Jesus, son of Mary and cousin of John, was also of John’s time. This future prophet is much greater that John and will wear shoes that will be tied. Jesus always walked bare footed.
John says that I baptize the people with water, but this future Prophet (Muhammad) will baptize them with the Holy Ghost (Angel Gabriel who brought the QURAN) and fire (the battles that Prophet Muhammad (pbuh) fought against those who tried to destroy Islam and the Muslims.)  
[Similar prophecy is also found in Bhavishya Purana in the Pratisarag Parv III Khand 3 Adhay 3 Shloka 10 to 27 that “….They will not seek purification from the holy shrubs, but will be purified through warfare. On account of their fighting the irreligious nations, they will be known as Musalmaans…..”]
Jesus was never involved in war. John did not stop baptizing even when Jesus came, nor told the people that Jesus was this last prophet (from children of Israel) that John was describing.

The "Kingdom of Heaven" (verse 2) is the kingdom of God that will finish all the other kingdoms in the region as described in Daniel 2:44 and Matthew 21:43. Many of the prophets including John and Jesus spoke of the kingdom of God. They were describing a kingdom or nation on this Earth that would be supported by God, and would work for and spread the word and law of God. Only the kingdom brought by Prophet Muhammad (pbuh) works for God to bring justice. All the other kingdoms of this region brought suffering to the people and prophets.

Thus, they were all awaiting the coming of the "Kingdom of God" which the Jews of Yemen, Iran, Afghanistan, and Ethiopia and most Arab Christians who would become Muslims. They accepted Islam through the words of John and Jesus who prepared the people for the coming of the "Kingdom of Heaven". John did not follow Jesus nor ordered his followers to follow JesusTill today, Christians use water to baptize and not with the Holy Ghost and fire!! Jesus never baptized anyone nor did he give anyone permission to baptize. Jesus (pbuh), as described in the Gospels, washed the feet of his disciples. He never requested his disciples to baptize anyone; neither did his disciples baptize anyone.

Verse 12; John says this future prophet will have the sign of a king (Fan). Jesus was under the rule of Romans, and his duty was to teach the children of Israel to repent and follow God's laws. Jesus told the children of Israel to appease the Romans so that they would not be harmed by them. Jesus (pbuh) wanted his people to follow God and not be concerned about the Romans or be harmed by them.

Jesus did not judge anyone (Luke 12:14)Those who follow Prophet Muhammad (pbuh) and accept Islam will gather unto him (wheat in to the garner), and those who do not follow him (the chaff) will be doomed to hell (unquenchable fire) in the last Day of Judgment.

The followers of John moved to Syria, Iran, and southern Iraq (city of Omarah). They always lived close to rivers to baptize themselves. John's followers never became Christians. They became Muslims with the coming of Prophet Muhammad. Today these followers of John, several thousands, are called Sabin, which means (to baptize) in Arabic. A Sabin is a person who is sturdy, erect, and pouring water over his head and body.
Even before they became Muslims, they used the name Hammed, Mahmoud, because John must have been given a clue as to the description of the future Prophet (Muhammad).
st. Luke 3:15-17
15 And as the people were in expectation, and all men mused in their hearts of John, whether he were the Christ, or not;
16 John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of' whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire:
17 Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with tire unquenchable.

St Mark 1:7-8 
7 And preached saying, There cometh one mightier than I after me, the latchet of whose shoes I am not worthy to stoop down and unloose.
8 I indeed have baptized you with water: but he shall baptize you with the Holy Ghost.


63. PROPHET JESUS (PBUH) FINSHES HIS DUTY ST. JOHN 16:5-14
The spread of Islam was prophesized by Prophet Muhammad (pbuh) and mentioned in Genesis 15: 18-21 by ending the Persian and Roman Empires. The expansion ofIslam was very rapid as shown above, but it took less than 15 years to fulfill the prophesies in the Bible (from Euphrates to Nile).

64. A Prophet Like Moses (Deuteronomy 18:18) Like Moses (PBUH) splitted the red sea with the permission of Allah Allmighty so did Muhammad (PBUH) splitted the moon with the permission of ALLAH Allmighty http://neurotherapy-of-christian-brain.blogspot.com/2012/05/bible-prophecies-of-muhammad-peace-and.html
Also,  The moon shall be confounded -Prophesy in Isaiah 24:23 about Prophet Muhammad (PBUH)  


65. PROPHET MUHAMMAD (PBUH) THE ONLY UNLETTERED (UMMI) PROPHET - ISAIAH 29: 11-18


Verse 11 states that this book (Holy QURAN) was also brought to other prophets in a vision as words of Allah in a book, but they could not read it.The book was "sealed" for them because it was revealed in Arabic, Sura 41:44 and Sura 39:28.

Each prophet knew this book was meant for the last Prophet and they all knew they were not the last. All the prophets before Muhammad were given the law of God that was fit for their nations. This includes all the prophets from Israel.

The Holy Qur'an contains a new and final law for all future generations and all nations (Sura 11; 1).

The only prophet from the descendants of Prophet Abraham and Ishmael (pbuh) who spoke the Arabic language was Prophet Muhammad (pbuh).

In verse 12, God said that His words will be brought to an unlettered prophet, Sura 29:48. The angel will tell him to read. The prophet will answer the angel by saying that he does not know how to read. This unlettered prophet knew that he must do God's will. This event between Prophet Muhammad (pbuh) and the Angel Gabriel took place in 10 August, 610 A. D. Sura 42:52.

In mountain (Hera) in the city of Makkah, Angel Gabriel came to Prophet Muhammad (pbuh) on a Monday night in Ramadan, Sura 2; 185. When he was worshipping Allah as Abraham did (pbuh), Angel Gabriel said "Read" three times, after each time Prophet Muhammad (pbuh) replied that he could not read. After the third time, Gabriel recited the first five verses from Sura 96 which he wanted Prophet Muhammad (pbuh) to recite. The day was hot, but Prophet Muhammad started shivering.32 -(Sometimes, Prophet Muhammad (pbuh) would hear the sound of a bell in his ear and the angel would speak to him. The friends of the prophet would see him start to sweat and understood that the angel was talking to him.)The Prophet asked his wife to cover him. There was never a prophet of God, except Muhammad (pbuh), which was asked by an angel to read, as in Deut 18:18-19. No other prophet ever gave such an answer. The Prophet mentioned in verse 12, is clearly Muhammad (pbuh) the last Prophet in the Bible.

66. Isaiah 29 describes the book that was (sealed) which is The QuranSura 85: 21-22.

Sura 85:21. Nay, this is a Glorious Qur'an, 22. (Inscribed) in a Tablet Preserved!

The Qur'an was revealed to Prophet Muhammad (pbuh) in Arabic.
Sura 41: 44 and Sura 39:28.
Sura 41:44. Had We sent this as a Qur'an (in the language) other than Arabic, they would have said: "Why are not its verses explained in detail? What! (a Book) not in Arabic and (a Messenger an Arab?" Say: "It is a Guide and a Healing to those who believe; and for those who believe not, there is a deafness in their ears, and it is blindness in their (eyes): They are (as it were) being called from a place far distant!"

Sura 39:28. (It is) a Qur'an in Arabic, without any crookedness (therein): in order that they may guard against Evil.

The Quran contains a new and final law for all generations and to all the nations



67. AN INSPIRATION TO ARABIA AND THE BATTLE OF BADR (624.A.D) 
ISAIAH 21:13-17

This is, not to even mention is a very very clear and straight forward prophecy for Prophet Muhammad (PBUH).
Isaiah 21:13
Verse 13, the word "burden" is understood to mean the "burden of responsibility." The responsibility was given to Prophet Muhammad (pbuh) to spread the word of God to the Arabs and to the people of all nations. The word "burden" is used in other places in the Bible to describe the "inspiration" that prophets received when angels brought them the word of God.
Madina is known to have the Thickets of Palm trees abundence of Palm trees as if someone has entered the forest of Palm trees. This is Only for Ref to explain thickets : "grows to 40 feet in height in dense thickets of up to 50 palm trees" from here http://en.wikipedia.org/wiki/Oncosperma_tigillarium".  Isaiah 21:13-17 describes the Battle of Badr. On the 17th day of the holy month(Ramadan), on Friday, one year after Muhammad(pbuh) immigrated to Medina, on the 16th of September 622 A. D. all the leaders of Kedar died in that battle. (33 AI- Termathey)

The Makkhan leaders that died in the Battle of Badr were:
Otebeh Bin Rabeha, Shaebah Bin Rabeha, Abu Al Bakhtari Bin Hesham, Nofel Bin Khoild, Al Hareth Bin Amer, Toaimah Bin Aday, Abu Jahel Bin Hesham, Omeyh Bin Khalif, Moneheah Bin Al Hejaj, and others.

The surviving children of these Leaders (Kedar) were Khalid son of Al Waleed Bin Almogerah, Omer son of Alass Bin Wad Alsahmi, Akremah son of Abu Jahel, and others became strong Muslims and defenders of Islam and the Prophet.

The verses of Isaiah 21:13-17 explained above will show clearly about the Prophet who fought the battle of Badr. A question arises to all the believers of the world (especially those who believe in the Bibles, the Christians and Jews) who is this Prophet from Arabia? Jesus was the last prophet from the tribe of Israel and after him his followers have been waiting for the Messiah, who, according to them, is Jesus, to come again. The Israelis are also waiting for a Messiah (not Jesus) and think that their Messiah would be the last Prophet. But the prophet who has fulfilled all the conditions which were required for such a prophet as contained in the Bible, as in Daniel 2:44, Mathew 21:43 and Gen 15:18-21 is Prophet Muhammad.
Then after three days, Thum Thum Bin Amro Al Ghalfary came to the city of Makkah and told them that Muhammad had surrounded the caravan of Abu Sofian. That meant there would be war against Muhammad, which did happen and all the Kedar leaders were killed by the sword of Muhammad (pbuh) in 624 A. D. as in Isaiah 21:13-17.

Also Jethem Hesham Bin Makrema Bin Abdul Mutaleb was in the caravan of Abu Sofian and he had a dream.34 (The caravan of Abu Sofian included one thousand camels, money, goods, and forty men. The distance between Badr and Madinah is 160 kilometers.)

In the dream a man told him that Otibah Bin Rabiah, Shaiba Bin Rabiah, Abu AI Hakem Bin Hesham, Umeah Bin Khalef, and other leraders of Makkah would die. Right away, Abu Jahel said," Oh, another prophet? Well, we will see tomorrow who will be killed." The next day, all those named were killed in the battle of Badr in 624 A.D
Isaiah 21:13-17.

Prophet Muhammad (pbuh) told his companions by pointing to the exact spots where each leader of Kedar (Quraish) would die. Fourteen Muslims received martyrdom, seventy Makkans died, and seventy others were captured. In this battle Sura 8 was revealed to Prophet Muhammad (35 This Sura was revealed to Prophet Muhammad while he was still in Makkah, The leaders of Makkah were surprised since there was no fighting, and Prophet Muhammad (pbuh) had very few followers at that time. The prophecy was fulfilled with this battle.)

Verse 13; the Prophet will come to the forest of Arabia, city of Medina served as the Capital of Prophet Muhammad's (pbuh) Islamic State. This chapter describes the battle of Badr 624 A.D. in which the leaders of Kedar were killed in the battle.

Isaiah 21:13-17.
13 The burden upon Arabia. In the thickets in Arabia shall ye lodge, o ye caravans of Dedanites,
14 Unto him that is thirsty bring ye water! The inhabitants of the land of Terna did meet the fugitive with his bread,
15 For they fled away from the swords, from the drawn sword, and from the bent bow, and from the grievousness of war. 
16 For thus hath the Lord said unto me: 'Within a year, according to the years of a hireling, and all the glory of Kedar shall fai I; 
17 and the residue of the number of the archers, the mighty men of the children of Kedar, shall be diminished; for the LORD, the God of Israel, hath spoken it.' 
Prophet Muhammad (pbuh) victorious in the battle of Badr, Allah sported him by angels.
Sura 3: 123-126.
Sura 3
123. Allah had helped you at Badr, when ye were a contemptible little force; then fear Allah. thus May ye show your gratitude. 124. Remember thou saidst to the Faithful: "Is it not enough for you that Allah should help you with three thousand angels (Specially) sent down? 125. "Yea, - if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels Making a terrific onslaught. 126. Allah made it but a message of hope for you, and an assurance to your hearts: (in any case) there is no help except from Allah. The Exalted, the Wise:

68. ISLAM - THE UNCONQUERABLE POWER  - ISAIAH 30: 6-17

Isaiah 30 verse 6; is a description of a trading caravan from Makkah. The area surrounding Makkah is described as a wilderness. This caravan is going to Syria during summer to trade, and to Yemen during winter, Sura 106:1-4. This verse also says that the Makkhans will not "profit" from the people of Syria which means they will not be taught anything about the word of God from those who have the Scriptures or from the idol worshippers.

Verse 8-12; God is saying that those who hold the Scriptures and the idol-worshipers have refused to hear the law of God. Therefore, God's word will be given to another prophet, the "Holy One", Muhammad (pbuh).

Verse 13; describes the coming of Islam as an unstoppable Power suddenly beating on them. The people holding the Scriptures and the idol worshippers were weak and unable to stop this, (also see Haggai 2:6-9).

Verse 14 and 15; describe the wall of Islam, within the 30 years of Muhammad's mission, he and his companions spread the religion of Islam. They ended all the kingdoms of the Arab region as described in Daniel 2:44 and Mathew 21:43.

Verse 16 and 17 describe how the children of Israel will flee Arabia from the force of Islam but will not be able to escape as mentioned in Malachi 3:1-4.

Verse 6 is a description of a trading caravan from Makkah going to Syria during summer.
The Qur'an mentions Quraish's (Kedar) journey from Makkah to Syria during summer and to Yemen
during winter.
Sura 106: 1-4.
 Sura 106
1. For the covenants (of security and safeguard enjoyed) by the Quraish, 2. Their covenants (covering) journeys by winter and summer.- 3. Let them adore the Lord of this House, 4 . Who provides them with food against hunger, and with security against fear (of danger).

Allah protected his Book The Qur'an.
Sura 15: 9.

Sura 15
9. We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption).

69. EZEKIEL 21 Ezekiel says to the descendants of Israel, that they have become wicked and so the prophethood (scepter) will go away from them. The line of prophethood will go out from Israel. The promise made by God to Abraham (pbuh) was fulfilled when Muhammad (pbuh] became the prophet of God who was a descendent of Ishmael.

God raised Jesus the messiah from the Pharisees, and when they rejected him, the Sadducees automatically felt no obligation to him. And that's why John the Baptist described them as vipers, as in Matthew 3:7They also knew of the promise that God had made to Abraham. Having understood this principle, the children of Israel (Levi) left their lush Palestine and immigrated to the barren desert of Madinah, there to await the coming of Prophet Muhammad, as mentioned in Gen. 49:10 and in Isaiah 21: 13-17. They did not want to lose their last chance, the last messenger for all nations, and they hurried to follow and support him (Muhammad), but they still hoped God would raise this prophet from them. The people of madinah readily accepted Prophet Muhammad (pbuh) and Islam because the children of Israel had told them of Muhammad's prophethood.

Shiloh will be for all people, not just for the children of Israel. Muhammad received (the Qur'an) a new law from God, to gather the people as in
Gen 15:19-21.
Genesis 49:10 The sceptre shall not depart from Judah, nor the ruler's staff from between his feet, as long as men come to Shiloh; and unto him shall the obedience of the peoples be.

70. The word Dan means a Ruler or a Judge and that Shiloh will judge his people as one of the tribes of Israel. That means Shiloh's people will not be from the children of Israel, but from the children of Ishmael (Prophet Muhammad).

Genesis 49:16 Dan shall judge his people, as one of the tribes of Israel.

71. PSALM 120:1-7

Psalm 120:5 - Verse5; it says that in the area called (Mesech), no one is obeying God's law, Either before, during, or after the rule of the Roman Empire, God will send a prophet to correct this situation. This prophet will be the descendant of Kedar.
Only Prophet Muhammad (pbuh) can bring peace to all the lands by uniting all nations under Islam. Jesus never protected Israel from outside aggression, Matthew 10:34-36 and Luke 12:49-53, "Don't think I came to make peace in the earth".

Verse 5; stated that the people of Mesech (Constantinople) did not obey God's Law either before, during, or after the rule of the Roman Empire. This Prophet will be from the descendant of Kedar (Prophet Muhammad) his followers opened Mesech to invite its people to be at peace with God (Allah), verse 6. The Muslim fulfilled the prophecy in 1453 A.D. in verse 7.

PROPHTET MUHAMMAD'S PROPHECIES CONSTANTINOPLE (ISTANBUL) WILL BE OPENED BY MUSLIMS (1453.A.D)
The Muslims fulfilled the first prophecy of Prophet Muhammad (pbuh), when they opened Constantinople (Istanbul) in 1453 A.D.

 Sura 21
105. Before this We wrote in the Psalms, after the Message (given to Moses): My servants the righteous, shall inherit the earth."
God says "He calls for peace" Sura 10: 25.
Sura 10
25. But Allah doth call to the Home of Peace: He doth guide whom He pleaseth to a way that is straight.
Sultan Muhammad Al-Fateh, opened Constantinople (Istanbul) 1453 and finished the Roman Empire. Within 5 years, he was accepted by the Eastern European peoples in areas including Bosnia and its surroundings, fulfilling the prophecies of Muhammad (pbuh) and Psalm 120:1-7.

72. DANIEL 7:1-28 KINGDOM OF ALLAH (ISLAM) WILL FINISH THE ROMAN EMPIRE AND OTHER REALMS (638-1453 A.D.)
Verse 16; Daniel says that he received an interpretation of his dreams. In verse 17, Daniel mentions four great kingdoms described as animals that will rule the earth. The first one is Persia as described in verse 4. Daniel says that for many generations the Persian ruled this area. Finally the wings of the beast are plucked, and made to stand like a man and given a heart. This described the coming of Islam and conversion of this Empire (Pakistan, Afghanistan, Southern Iraq, Turkistan, Iran, Southern Russia, and West China) to an Islamic state.
Verse 11 describes how the Roman Empire was slowly destroyed through wars (burning flame) by the Muslims from the time of Prophet Muhammad (pbuh) until 1453 A.D., the downfall of Constantinople, which came under the rule of the Muslims and was named Istanbul.
Verse 9; Daniel sees that the four idol worshipping and atheistic empires will be overthrown, and will be replaced by the pure religion, Islam (garment white as snow) of the ancient times whose rulers will be like pure wool though the QURAN, like those who worshipped God alone.
In verse 10, the throne of God will send fourth an unending and overgrowing fiery stream of light (Islam) to thousands of followers who spread Islam through the QURAN (as the books were opened), by learning, teaching and practicing.
Verse 13 shows how the Ruler (Muhammad (pbuh)) was given help from God through the "Clouds of Heaven" which described the multitudes of angels sent to support him and the Muslims during theirbattles, for the sake of God's Kingdom (Islam).

Verses 18 and 22 are very important verses, which describe how the Muslims (saints of the most high) will finally expel the Roman from all Arabie countries (Genesis 15:18-21). The Muslims opened Persia in 639 A.D. and ended the Roman Empire in the Islam region in 1453 A.D. when the Romans were forced out of Istanbul forever, (Mathew 21:43).

The fourth empire, the half-man /half-beast Romans were never expelled by any other kingdom except when the Muslims defeated them in 1453 A.D. forever as described in Daniel 7:18.

Verses 19,20,21 and 23 describe the power and might of (he Roman Empire. Verses 24 and 25 describe the ten horns (kings) of the Roman kingdom.
Jewish and Christian preachers never became kings to expel the Romans. Prophet Muhammad's companions became kings (Caliphas). A prophecy fulfilled; the second Muslim leader (Calipha) Omar entered Jerusalem in 638 A.D. riding a donkey. The city rejoiced at his coming.

73. GOD (ALLAH) THE ONE AND THE ONLY SAVIOR!

ISAIAH 43:9-12

 Verse 9; God says that all the nations will be gathered under one religion and under one flag, Sura 49:13. This started in 638 A. D, when all the people throughout the Middle East came under the banner of Islam.
Isaiah Scroll
Before Prophet Muhammad (pbuh) this Arab region consisted of numerous tribes who often fought against each other, and were subject to outside rulers (Persia, Rome, Greece). When Muhammad (pbuh) came, he defeated and expelled these foreign rulers (Daniel 2:44, Matthew 21:43).

Today throughout the world, all Muslims can be identified with one law, which God had stated in the QURAN. No matter what language they speak, they feel unified under one common rule, the QURAN. All Muslims strive for World unity under Islam.

All these nations are gathered together under Islam. Those who understand the laws of God, which were given in the Scriptures before the QURAN, never went out to spread God's word to the Gentiles, because they felt that God was just for their tribes. They will have no witnesses on the last Day of Judgment to prove that they worked to spread the word of God. Because they did not spread the word of God, God gave His word "THE QURAN" to the children of Ishmael, through Prophet Muhammad (pbuh) to spread to all the nations.
  
Isaiah 42:1, it is mentioned that a prophet will be raised from among the Gentiles (from Kedar) and for the Gentiles. This must be Prophet Muhammad (pbuh) because Jesus never went to the Gentiles, and Paul went to the Gentiles but he was not a prophet and was not from the Gentiles.

This verse cannot be used to describe the children of Israel. The children of Israel had a prominent belief that they were the chosen nation and the Scriptures sent through their prophets were just for their tribes, of course, the chosen people are not necessarily the best ones. They never left their nation to spread the word of God or to gather other nations under one religion to be their equal. 
With the coming of Islam, Prophet Muhammad (pbuh) unified all people and nations in the region under one flag and one religion (Genesis 15:19-21). Any nation that accepted Islam and came under the rule of Islam was treated as an equal to all other Islamic nations. There was no distinction between nations based on race, language, or culture, Sura 49:13. The Jews and Christians would not be forced to become Muslims, but were allowed to remain in the Islamic State, and practice their religion.

Verse 10 states that these nations (the Gentiles) will come under the rule of Islam. They, in turn, become witnesses for God and spread his word. In the past each prophet was witness for those who carne before him. Since Prophet Muhammad (pbuh) was the last prophet, all Muslims must witness for God's word and Prophet Muhammad (pbuh). God's chosen servant, Prophet Muhammad (pbuh) is the same one as mentioned in Isaiah 42:1. Though God's servant, Prophet Muhammad (pbuh), you will understand everything about God with a true understanding that God has no equal partners before Him, with Him, or after Him (refer to Part 1). This prohibits all nations from practicing idols worshiping, Sura 3:79 and Sura 109:1-61.

In verse 11, God very clearly and categorically states that He is the only Savior. No one else, neither prophet nor angel, nor Holy Spirit, nor anyone else no matter how close he is to God, can be a savior or share the power with God according to this verse.

In Deuteronomy 32:39-40 God makes it extremely clear of who Heis and what lie can do God says, "He is the only ONE, not two, not three, not one God in three or three gods in one". None can be equal to the God, Sura 112:1-4. Only God can give life and take life away.

No one can do anything unless it is God's will, Sura 31:34. God finally and definitively says that He lives forever. God has never died, not even a fraction of a second on a cross, three days in a tomb, anytime or anywhere.

In Isaiah 43:10, God is very clearly stating that He has chosen one servant/prophet to be for all the nations. God did not say that this prophet will be from the children of Israel, or from among you, i.e., specific group or nation. All the prophets from the children of Israel were clearly for only the children of Israel.

74. Q source/Sayings gospel (Source for Mathew, Mark and Luke Gospels) Is the Gospel of Barnabas
http://www.youtube.com/watch?v=q0w_oo6tpsQ and see details on Q Source http://neurotherapy-of-christian-brain.blogspot.ae/2012/10/beyond-mere-christianity-sayings-gospel_9618.html

In this video http://www.youtube.com/watch?v=q0w_oo6tpsQ you will see Why Q source (which is the source of one of three oldest gospels) Is the Gospel of Barnabas. There is list of 41 books of apocryphal gospels (see here list http://neurotherapy-of-christian-brain.blogspot.ae/2012/05/crucifixion-question-of-identity.html, and is still not a complete listing of even the apocryphal gospels, much less of other types of apocryphal books. In marked contrast, the New Testament canon includes only four gospels, i.e., Matthew, Mark, Luke, and John. The contrast is quite dramatic, and illustrates the wealth of early Christian scripture, which the early Christian church found convenient to ignore, ban, or destroy, once it began its campaign to construct a unified dogma, theology, and set of beliefs. In short, only four of over 45 gospels found their way into the New Testament, a meagre 9% of what was possible. http://barnabas.net/chapters/145-97-muhammad-is-his-blessed-name

In Below chapters are the mention of Muhammad (PBUH) in the Gospel of Barnabas.

75. Gospel of Barnabas Chapter 55 'And God shall make answer even as a friend who jesteth with a friend, and shall say: "Hast thou witnesses of this, my friend Mohammed?" http://www.sacred-texts.com/isl/gbar/gbar055.htm
  

76. Gospel of Barnabas Chapter 56. 'God shall open the book in the hand of his messenger, and his messenger reading therein shall call all the angels and prophets and all the elect, and on the forehead of each one shall be written the mark of the messenger of God. And in the book shall be written the glory of paradise. texts.com/isl/gbar/gbar056.htm

77. Gospel of Barnabas Chapter 97. When I shall send thee into the world I shall send thee as my messenger of salvation, and thy word shall be true, insomuch that heaven and earth shall fail, but thy faith shall never fail." Mohammed is his blessed name.' Then the crowd lifted up their voices, saying: 'O God, send us thy messenger: O Mohammed, come quickly for the salvation of the world!' http://www.sacred-texts.com/isl/gbar/gbar097.htm

78. Gospel of Barnabas Chapter 112. God shall take me up from the earth, and shall change the appearance of the traitor so that every one shall believe him to be me; nevertheless, when he dieth an evil death, I shall abide in that dishonor for a long time in the world. But when Mohammed shall come, the sacred messenger of God, that infamy shall be taken away. http://www.sacred-texts.com/isl/gbar/gbar112.htm

79. Gospel of Barnabas Chapter 163. Jesus answered with joy of heart: 'He is Mohammed, messenger of God, and when he cometh into the world, even as the rain maketh the earth to bear fruit when for a long time it hath not rained, even so shall he be occasion of good works among men, through the abundant mercy which he shall bring. For he is a white cloud full of the mercy of God, which mercy God shall sprinkle upon the faithful like rain.' http://www.sacred-texts.com/isl/gbar/gbar163.htm

80. My Beloved The first clause of the excerpt of the ‘Song of Solomon’ is:
דודי  צח  ואדום[1]
My beloved is white and ruddy
The first phrase of the clause is‘דודי’ (dodee),i.e. ‘My beloved’, which is very important. This‘דודי’ (dodee),i.e. ‘My beloved’ refers to the Prophet Muhammad (pbAh):
It is noteworthy that the very first word of the prophecy ‘My beloved’ settles the intention of the predictor. The actual Hebrew word used by the King and Prophet Solomon (pbAh) is ‘דוד’ (dod). Its meanings are given below from Strong’s Dic:
Lover, friend, beloved, esp. an uncle, father’s brother.[2]
This first word rules out the arbitrary interpretation of some commentators of the Bible that this prediction relates to Jesus Christ. The Hebrew word for this ‘beloved’ is ‘דוד’ (dod) and it signifies, as indicated above, a person who is loved by someone, and who is an uncle of someone, and this uncle is from paternal side (father’s brother) and not from the maternal side. It is only one’s father’s brother that can be called one’s ‘דוד’ (dod), who, in the present case, refers to Solomon’s uncle, i.e. a brother of Solomon’s ancestor or forefather. It can by no means be applied to Jesus Christ. Jesus was of the virgin birth from ‘Mary’, which means that he had no relationship with any human being from the paternal side. If someone traces Jesus’ genealogy from maternal side, even then he cannot be assigned to the lineage of some brother of King David (King Solomon’s uncle’s lineage), because Jesus’ mother Mary was from David’s direct lineage (who was King Solomon’s father), and not from the lineage of some brother of King David’s. Even if any so-called genealogy of Jesus Christ mentioned in the New Testament of the Bible be taken into account, he has no progenitorial relationship with any brother of King David.[3]
The Hebrew and Aramaic Lexicon of the OT’ also explains the word ‘דוד’ (dod) in a similar way. It describes the meanings of the word as follows:
MHb. [Middle Heb.] uncle; MdD [Drower-M-Dictionary] 98a dada father’s brother; OSArb.[4] [Old South Arabian including Minaean etc] dd father’s brother, Arb. dadfoster-father, (Jerome dodach), beloved, lover (son of father’s brother as customary husband, Jaussen Naplouse 1927:62) father’s brother in contrast with mother’s brother Arb. hal [Khal], (...); (בן־דוד) [the pronunciation of this Hebrew word is bindod, i.e. the son of uncle] cousin. [All the meanings have been underlined here to distinguish them from other details.][5]
This explanation further illustrates the same theme in more explicit way. It can be presented as follows:
The Heb. word ‘דוד’ (dod) originally means ‘uncle from father’s side, i.e. father’s brother’.
If ‘bin’ (son) be prefixed to it, it would mean ‘the son of uncle, i.e. a cousin’.
The word is used exclusively for father’s brother as compared to the Arabic wordhal, (Khal) which means ‘mother’s brother’. As such ‘דוד’ (dod) can, by no stretch of sense, be applied to a ‘mother’s brother’.
Obviously, Jesus can by no means be considered to be the ‘dod’ of this verse.
Isaac is King Solomon’s forefather in his right lineage. Ishma‘el is the brother of his forefather Isaac. As such Ishma‘el is the ‘uncle’ of the King and Prophet Solomon.
 Muh,ammad (pbAh) is from the offspring of Ishma‘el.
As such Muh,ammad (pbAh) is the ‘דוד’ (dod), of the King and the Prophet Solomon in true sense of the word.
As to the reason of Solomon’s calling Muh,ammad (pbAh), who was from the lineage of his paternal uncle (Ishma‘el), his ‘beloved’: it was due to the fact that Muh,ammad (PbAh) was a prophet like him and was to exonerate him from the accusations of polytheism and magic etc, levelled against him by the Jews, as is to be explained later in this work.
It thus becomes clear that the Hebrew word ‘דוד’ (dod) can rightly and fitly be applied to Prophet Muh,ammad (pbAh), by all means. He was from the progeny of Ishmā’el, who was the real brother of Solomon’s ancestor Isaac, and, as such, was in true sense of the word, the ‘דוד’ (dod) of Prophet Solomon; whereas Jesus Christ can, by no stretch of meaning, be called the ‘brother of Solomon’s father’. Even the mother of Jesus Christ, Virgin Mary, was from the progeny of Solomon’s father, David, and not from the progeny of any brother of David.

81. White and Ruddy -  After indicating that the person mentioned in this passage belonged to the progeny of Isaac’s brother, who was none other than Ishmā’el, Solomon describes the conspicuous features and qualities of his beloved. First of all he describes his complexion and says that he is:
אדוםו עח[1]    (tsakh w adom) 
white and ruddy
The Hebrew word for the English word ‘white’ is ‘עח’ (tsach). According to Strong’s Dic., the meanings of this Hebrew word used for the English word ‘white’ (or ‘radiant’, as some other English translations have used for it) are:
Dazzling, i.e. sunny; bright, clear, white.[2]
The Hebrew and Aramaic Lexicon of the OT explains the word as follows:
MHeb. bright, clarity; Syr. sahhiha warm, gleaming; OSArb. vb. shh to renew, adj. Healthy, intact.[3]
The Pulpit Commentary explains it as:
The word tsach, from the root tsachach (cf. Lam. Iv, 7), means a bright, shining clearness; it is not the same as Lavan, which would mean ‘dead white.’[4]
It can thus be appreciated that the actual Hebrew word for ‘white’ does not signify some spiritless, morbid, or deadly whitish colour. It rather stands here for brightness, brilliance, wholesomeness, handsomeness, and attractiveness of the countenance and sound health.
The next word is ‘ruddy’, for which the Heb. word is ‘אדום’ (adom/awdome). It complements the theme of the preceding word ‘white’. Strong’s Dic. explains it as ‘Rosy, red’.[5] The root of the word is ’a#dam which means:
to show blood (in the face), i.e. flush or turn rosy:- be red.[6]
It signifies a red and rosy colour, shining with a flush. Combined together, the words ‘white and ruddy’, depict a comely figure of healthiness, strength, brightness, and beauty, as the Pulpit Commentary has rightly explained:
The mingling of colours in the countenance is a peculiar excellence. (...), no doubt as betokening[7] health and vigour.[8]
Matthew Henry explained the phrase in his commentary as:
His complexion is a very happy composition.[9]
The combination of both these words (white & ruddy) represents a complete picture of health, vigour, and beauty. It reflects the exact features of the Prophet of Islām (pbAh). One of the Prophet’s companions, Jābir binSamurah, states:
رأيتُ رسولَ اللهِ صلى الله عليه وسلمفي ليلةِ أضحِيان [10]وعليه حُلَّةٌ حَمرَاءُ فَجَعَلتُ أنظُرُ إليهِ وإلي القَمَرِ فَلَهُوَ عندي أحسنُ مِن القَمَرِ [11]
Once it was a moonlit night in which there were no clouds [i.e. the moon was in its full bloom and the sky was clear]. The Apostle of Allah (pbAh) was dressed in reddish clothes. At times I looked at his countenance and at times at the moon. For certain, the Apostle’s face seemed to me comelier than the moon.
 Rubayyi‘ bint Mu‘awiz describes:
يَا بُنَيَّ لَوْ رَأَيْتَهُ رَأَيْتَ الشَّمْسَ طَالِعَةً[12]
 My son, if you looked at him [the Prophet of Islām (pbAh), it would seem as if] you had seen the rising sun.
Obviously the sun at the time of rising is white and ruddy.
Umm Ma‘bad has given a detailed account of the Prophet’s person and personality. With regard to the present theme her description is as below:
ظاهر الوضاءة[13]ابلج[14]الوجه ···))اجمل الناس و ابها[15]هم من بعيد و احسنه و احلاه من قريب [16]
Conspicuous in purity and cleanliness, of fair and bright complexion (...) the most beautiful of the people and very splendid and bright [if seen] from afar; and comely and sweet [when seen] from proximity.
Anas bin Mālik reports:
أَزْهَرَ اللَّوْنِ لَيْسَ بِأَبْيَضَ أَمْهَقَ[17] وَلَا آدَمَ [18]
He was of brilliant and rosy colour. Neither dull and deadly white [void of all brilliance and brightness: as explained by the Pulpt Commentary (p.122) in the words of ‘it is not the same as Lavan, which would mean dead white’ on the first page of this chapter] nor earth-coloured (darkish brown).[19]
Barā bin ‘Āzib says:
حَدَّثَنَا (٠٠٠) إِبْرَاهِيمُ بْنُ يُوسُفَ (٠٠٠) قَالَ سَمِعْتُ الْبَرَاءَ يَقُولُ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلمأَحْسَنَ النَّاسِ وَجْهًا (٠٠٠[20]
The face of the Apostle of Allah (pbAh) was comeliest among the people.
Ka‘b bin Mālik reports:
وَكَانَ رَسُولُ اللَّهِ صلى الله عليه وسلمإِذَا سُرَّ اسْتَنَارَ وَجْهُهُ حَتَّى كَأَنَّهُ قِطْعَةُ قَمَرٍ[21]
When the Apostle of Allah (pbAh) was happy, his countenance brightened as if it be a piece of the moon.
Abū Hurayrah states:
مَا رَأَيْتُ شَيْئًا أَحْسَنَ مِنْ رَسُولِ اللَّهِصلى الله عليه وسلمكَأَنَّ الشَّمْسَ تَجْرِي فِي وَجْهِهِ [22]
I never saw anything more beautiful than the Apostle of Allah (pbAh). It seemed as if the sun was running in his face.
At the time of some extraordinary feelings his face turned beautifully and brilliantly red like a red pomegranate of Qandahār. Abū Hurayrah depicts it as follows:
عَنْ أَبِي هُرَيْرَةَ قَالَ خَرَجَ عَلَيْنَا رَسُولُ اللَّهِ صلى الله عليه وسلموَنَحْنُ نَتَنَازَعُ فِي الْقَدَرِ فَغَضِبَ حَتَّى احْمَرَّ وَجْهُهُ حَتَّى كَأَنَّمَا فُقِئَ فِي وَجْنَتَيْهِ الرُّمَّانُ[23]
Appeared before us the Apostle of Allah (pbAh) while we were involved in a dispute about fate. He was so displeased at it that his face turned red as if a pomegranate had been dashed against his cheeks. 
As a whole there was a beautiful and healthy combination of white and red in the Priophet’s cmplexion.Shama’il Tirmidhi reports:
كان عليٌّ إذا وَصَفَ رسولَ الله صلى الله عليه وسلمقال (...) في وجهه تدوير. أبيضُ مُشْرَب (...) قال أبو موسى سمعيت أبا جعفر محمد بن الحسين يقول سميت الأصمعي في تفسير صفة نبي صلى الله عليه وسلم(...) والمُشْرَبُ الذي في بياضه خمرة.[24]
When Ali portrayed the Apostle of Allah (pbAh), he said: (…). ‘There was roundness in his face. It was white “tinged over [or intermixed] with redness” (…).’ Abu# Mu#sa# said: I heard Aba Ja‘far Muhammad bin al-Husayn saying that he heard al-Asma‘i [saying] in his description of the traits of the Prophet (pbAh) (…) and ‘al-mushrab’ (المُشْرَبُ) is that in whose whiteness there is redness.
The word مُشْرَب(Mushrab) in this tradition is a very important and decisive word. It conveys exact and complete sense of ‘white and ruddy’. Lane’s Lexicon has recorded its meanings as:
A man whose complexion is tinged over [or intermixed] with redness (T. A., i.e. Taj-el-‘Aroos).[25]
The above traditions regarding the complexion of Prophet Muhammad (pbAh), and especially this last one, decide it once for ever that the words ‘white and ruddy’ apply perfectly to his complexion without any shadow of doubt.
All the features and attributes of the Prophet of Islam (pbAh)have reliably been recorded in authenticated written form. There are many other traditions of the same theme but the above material is sufficient to establish that the first sentence of the prophecy obviously and unequivocally relates to none other than the Prophet of Islam (pbAh) and it has literally been fulfilled in the person of this sole Prophet of the lineage of Ishma‘el. On the other hand the events of the life story of Jesus Christ were very scantily recorded.[26] However, whatsoever is available in this regard, makes it quite clear that he had nothing to do with the attributes mentioned in this opening sentence of the prophecy.
Matthew Henry explains:
My beloved is white and ruddy, the colours that make up a complete beauty. This points not to any extraordinary beauty of his body, when he should be incarnate (it was never said of the child Jesus, as of the child Moses, when he was born, that he was exceedingly fair [Acts vii.20[27]]; nay, he had no form nor comeliness, Isa. liii.2[28]); but his divine glory, (…). In him we may behold the beauty of the Lord; he was the holy child Jesus; that was his fairness. (...). He is white in his spotless innocency of his life, ruddy in the bloody sufferings he went through at his death,—white in his glory, as God (when he was transfigured his raiment was white as the light), ruddy in his assuming the nature of man, Adamred earth, —white in his tenderness towards his people, ruddy in his terrible appearances against his and their enemies.[29] His complexion is a very happy composition.[30]
Matthew Henry has a masterly adroitness of beautifully and effectively explaining the words of the Bible and affording them the shades of meanings according to his own taste and requirements. He has got a deep insight into the Bible and its language. But he has closed upon him the doors of impartial, analytical, and critical study of the theme due to his credulous preconceptions; otherwise he could have easily discovered the contradictions in his above passage. The above passage requires a thorough study once again. Probably the commentator fully understands that the application of this prediction to Jesus Christ is not justifiable. It is only due to this double mindedness that he has indulged himself in such a farfetched, ridiculous, self-contradictory verbosity and mental exercise.
Rev R. A. Redford has explained it as follows:
He was white in his spotless purity; his sacred body was reddened with the precious blood.[31]
The dexterity of interpretation exercised by the worthy commentator in freely applying the words of ‘white and ruddy’ of this prophecy to the person of Jesus is worth seeing:
His life exhibited a picture of holiness such as the world has never seen, such as none of its greatest sages has ever imagined. It stands alone in its pure beauty, unique, unapproachable. We know that no human intellect could have imagined such a life; no merely human pen could have described it [what a masterpiece of subjective credulousness!].[32]
The Christian scholars know it of certain and categorically admit that the words of Solomon’s this prophecy cannot be literally applied to the physical characteristics of Jesus (pbAh). But on the other hand they do not like to lose this beautiful prophecy lest someone else may use it in favour of its true object, Muh,ammad (pbAh). They try to create confusion by means of far-fetched interpretations for this simple statement of physical features of the particular person. Had some non-Christian scholar attempted to prove some proposition through such far-fetched interpretations, they would have bluntly thrown it away as rubbish.
The exposition of these words is afforded hereunder from a comparatively new commentary:
The term radiant means dazzling, glowing, or clear. It is used as descriptive of heat (Isa 18:4) and of wind (Jer 4:11). Certainly this does not apply to a physical characteristic. It rather implies an exceedingly striking, literary, radiant personality. Some assistance may be gained from Lamentations 4:7[33], which uses similar imagery. In both instances the reference may be to character [is ‘character’ described in terms of attributes of ‘white and ruddy’? Does it have some colours? Are there no appropriate attributes for the description of character in the human language?].[34]
It becomes quite clear from the above study that the words of Solomon’s this prophecy can by no means be applied to Jesus Christ (pbAh); whereas they are absolutely relevant to Prophet Muhammad (pbAh).
To sum up the above study of the phrase ‘white and ruddy’ it can be presented as follows:
The word ‘white/radiant’ does not signify some spiritless, morbid, or deadly whitish colour. It rather stands here for brightness, brilliance, and beauty of the countenance and sound health.
The word ‘ruddy’ means to show blood (in the face), i.e. flush or turn rosy:- be red.
The combination of both these words, i.e. ‘white and ruddy’ depicts a comely figure of healthiness, strength, beauty and brightness. It reflects the exact features of Prophet Muhammad (pbAh).
They cannot be physically applied to Jesus Christ (pbAh) by any stretch of sense. He was literally neither ‘radiant’ nor ‘ruddy’. But, on the contrary, the Bible notes that ‘he had no form nor comeliness’.
They apply to the Prophet of Islam (pbAh) in true sense of the word. It is a historical fact that he was perfectly ‘radiant and ruddy’.
The Christian scholars have vainly attempted to relate these words to Jesus Christ (pbAh).

The n ext sentence of the prophecy is: דגול מרבבה 

82. The Chiefest/choicest among Ten Thousand

 (dajol ma rabowbah)דגול מרבבה [1]
The original word in the Hebrew Bible for ‘the chiefest, choicest’ is ‘דגל’ (dagal). Strong’s Dic. explains:
A prim root; to flaunt, i.e. raise a flag; fig. to be conspicuous:- (set up with) banners, chiefest.[2]
The next important phrase is ‘ten thousand’, for which the Hebrew word is ‘רבבה’ (rebawbah/rebobah). It signifies:
Myriad, ten thousand.[3]
Matthew Henry has explained it in his commentary:
That he has that loveliness in him (...): He is the chiefest among ten thousand, a nonsuch[4] for beauty, (...) fairest of ten thousands in himself and the fittest of twenty thousands[5] for us.[6]
According to the worthy commentator this person is superior to all the sovereigns of the world. He asserts:
And has obtained a more excellent name than any of the principalities and the powers of upper or lower world[7], Phil ii:9; Heb I:4.[8]
He further asserts:
He is a standard bearer among ten thousand (so the word is), the tallest and comeliest of the company.[9]
It is an historical fact that these words cannot be applied to any man on earth except the Leader of the ‘Conquest of Makkah’, the Prophet of Islam, Muḥammad (pbAh).
It is advisable that the exact wording of the commentator be perused to ascertain the real object of the phrase:
He is the chief among ten thousand, a nonsuch for beauty, fairer than the children of men, than any of them, than all of them; there is none like him, nor any to be compared with him; everything else is to be accounted loss and dung in comparison of him, Phil. iii:8. He is higher than the kings of the earth (Ps lxxxix:27) and has obtained a more excellent name than any of the principalities and the powers of upper or lower world[10],
The observations of the worthy commentator continue:
Phil ii:9; Heb i:4. He is a standard bearer among ten thousand (so the word is), the tallest and comeliest of the company. He is himself lifted up as ensign (Isa. xi:10), to whom we must be gathered and must always have an eye. And there is all the reason in the world why he should have the innermost and uppermost place in our souls who is the fairest of ten thousands in himself and the fittest of twenty thousands for us.[11] --- [Quotation No.1]
The commentator has previously stated that Christ was not exceedingly beautiful or attractive: --- [Quotation No.2]
It was never said of the child Jesus, as of the child Moses, when he was born, that he was exceedingly fair [Acts vii.20]; nay, he had no form nor comeliness, Isa. liii.2);[12]
It can thus be appreciated that the person mentioned in the former of the above mentioned two quotations cannot be the same as that mentioned in the latter one. As such the application of the former quotation to the person of Jesus Christ is obviously wrong in the light of the latter quotation. In the first of these two self-contradictory quotations it has been asserted that Jesus was the ‘fairest of ten thousands in himself…’ wheras in the second quotation it has been stated that ‘he had no form nor comeliness.’ It is an historical fact that neither beauty and comeliness, excellence and fame nor the leadership of the army of ten thousand and kingdom of earth, can be applied to Jesus Christ. The reader is, therefore, bound to trace the qualities mentioned by the worthy commentator in someone else.
Let us explore the sentence ‘He is himself lifted up as ensign.’ Whether the words are truly and exactly applicable to the Prophet of Islam (pbAh) or Jesus Christ (pbAh), one is required to delve in the lives of both these persons.
What is the record of the annals of history regarding the Prophet of Islam (pbAh)? It is the day of the ‘Conquest of Makkah’. He is sitting on a camel. His head is bent before his Lord in His thanksgiving. Under his command is an army of literally and exactly ten thousand holy ones. This being the holy month of Ramadan, most of them are fasting. All of them are loyal and faithful to him from the core of their hearts. He is the chiefest of them commanding their full allegiance. They are heartily prepared to comply with all his orders.
On the other hand there is Jesus Christ (pbAh). He had never been the chief commander of any group of ten thousand persons. What the Bible tells us about him is that he has been convicted and sentenced to death. He is being taken to the place of crucifixion. A crown of thorns has been put on his head. God forbid, people are spitting on his face. He is being ridiculed and insulted. His disciples have betrayed and forsaken him. God forbid, they have assigned him a death of curse to pave the way for their salvation.[13] Only a person void of all literary taste can attribute him with the words ‘He is himself lifted up as ensign.’ How a man who has written ‘It was never said of child Jesus, (...), that he was exceedingly fair’ can claim about him as ‘Who is fairest of ten thousand in himself.’?
The Pulpit Commentary has also taken up the theme. It explains it in the following terms:
Therefore he is our standard-bearer (as the word rendered ‘chiefest’ seems to mean), our bannered One. He is the captain of our salvation. He goeth before us, bearing the banner of the cross. The thousands of his disciples follow. And he is the chiefest among ten thousand, marked out and distinguished (as the word may perhaps mean) from all others by his unapproachable holiness, by the infinite power and majesty of self-sacrificing love.[14]
As to the observation of the commentator ‘He goeth before us, bearing the banner of the cross. The thousands of his disciples follow’; the history is void of any such event in which Jesus had ever led any such campaign. On the contrary, the Christian authorities report that when he was taken to the place of crucifixion, even the twelve disciples did not dare to accompany him. They were rather trying to hide themselves to conceal their identity lest they should be identified as his supporters. As such the words ‘Infinite power and majesty’ can by no stretch of sense be applied to Jesus Christ. On the contrary they clearly indicate the sole person of the whole human history to which the words can unequivocally be applied, Prophet Muhammad (pbAh).
On the one hand the Christian scholars relate this prophecy to Jesus Christ (pbAh) with full force; but on the other hand their lack of confidence shows the weakness of their standpoint. Here is an excerpt from the Pulpit Commentary:
The description, which is complete in itself, is best regarded in its unbroken perfection. We must not expect to find a meaning for each separate part of it. (...) . Some of the details of description are differently rendered by different commentators.[15]
Matthew Henry asserts the same theme in a different manner:
Every thing in Christ is amiable. Ten instances she here gives of his beauty, which we not be nice[16] in the application of, (...) . The design, in general, is to show that he is every way qualified for his undertaking, and has all that in him which may recommend him to our esteem, love, and confidence.[17]
The essence of the above excerpt is that it is useless to trace all the relevant qualities in the above-mentioned person in exact form. He is, however, such a person that it would not be inappropriate if we accept him of our own the object of our love, reverence, and confidence. A comparatively new commentary has also exercised similar practice to evade the literal application of the prophecy. It asserts:
Certainly this does not apply to a physical characteristic. It rather implies an exceedingly striking, literally radiant personality.[18]
It is again obvious from the above excerpts that:
(i)   These Christian commentators of the Bible take these lines as a prophecy.
(ii)   They apply it to Jesus Christ.
(iii) They do not stick to its literal, natural, and obviously direct meanings. They rather interpret it in accordance with their predetermined and desired aims quite freely and arbitrarily.
(iv)  ‘The chiefest among ten thousand’ can by no means be applied to Jesus Christ (pbAh).
(v)   ‘The chiefest among ten thousand’ can only be applied to Prophet Muhammad (pbAh)by all means and with the annals of the history of all the times.

83. His Head and Hair - (Song of Solomon Verse 11) is:
ראשו  כתס פז  קוצותיו  תלתלים  שחרות  כעורב[1]
(Ra’shu katam faz qawswahiv taltalis shahrut ka‘arab)
His head is as the most fine gold, his locks are bushy, and black as a raven.
The study of the clause ‘His head is like[2] the finest gold. (NKJV)’ of the verse is being undertaken in the next lines.
NIV has rendered it as ‘His head is purest gold.’
Matthew Henry has explained it as follows:
Christ’s head bespeaks [indicates; shows; as a sign of] his sovereign dominion over all and his vital influence upon his church and all its members. (...). Christ’s sovereignty is both beautiful and powerful. Nebuchadnezzar’s monarchy is compared to a head of gold (Dan.ii.38[3]).[4]
The word ‘head’ stands for the Hebrew word‘ראש’  (rô’sh/ra’sh). According to Strong’s Dict. it means:
The head, captain, chief, excellent, forefront, principal, ruler, top.[5]
It is the same word which, in Arabic, is ‘ra’s’. The second important word in this sentence is ‘gold’. It stands for the original Hebrew word ‘פז’ (paz), which means:
Pure (gold); hence gold itself (as refined): fine pure gold.[6]
Keeping in view the above meanings of the original Hebrew words of the Bible, the sentence would mean:
His excellent rule and authority[according to Matt. Henry ‘sovereignty’] is flawless, pure and refined’ [according to Matt. Henry: ‘both beautiful and powerful’].
The worthy commentator has explained that these words denote ‘beautiful and powerful sovereignty’ as the monarchy of Nebuchadnezzar has been analogized with the head of gold in the book of Daniel. The remarks of the commentator, i.e. ‘Christ’s head bespeaks his sovereign dominion over all (...). Christ’s sovereignty is both beautiful and powerful’ need no comments. Everyone who has studied the biography of Jesus Christ (pbAh), knows it of certain that he never achieved any sovereignty anywhere. The Jews had managed to obtain the death sentence against him and according to the gospels he was humiliatingly taken to the place of crucifixion. On the other hand this sentence presents a literal fulfillment in the person of the ‘Conqueror of Makkah.’
Jesus Christ (pbAh) never achieved power and authority (sovereignty) in his life whereas the Prophet of Islam (pbAh) enjoyed full power and authority of the state of Madinah and consequently the whole of the Arabian Peninsula (and full respect and love of the believers) and his decisions and commands in that position had always been pure and flawless. Now it is unto the reader to decide in whose person the words of the Bible find their exact and literal fulfillment.
According to KJV the next sentence of the verse is:
His locks are bushy, and black as a raven.
His ‘locks’ have been described as ‘wavy’ or ‘bushy’ in the translations of the Bible. The original Hebrew word for this ‘wavy’ is ‘תלתל’ (taltal), which, according to the Strong’s Dic., means:
A trailing bough (as pendulous[7]); bushy.[8]
It means that his hair was like a drooping (hanging or bending down) bough of a tree.
The second clause of the sentence is ‘and black as a raven.’ The original Hebrew for its first main word ‘black’ is ‘שחר’ (sahar), and according to the scheme of the Strong’s transliteration ‘shachar’. It is the same Arabic word which means ‘before daybreak, dawn’. The Strong’s Dic. explains:
7835, a primary root; [rather identical with 7836 through the idea of the duskinessof early dawn]; to be dim or dark (in color):- be black.
7836, to dawn, i.e. (figuratively) be (up) early at any task (with the implication of earnestness); seek (diligently) early, in the morning.[9]
The second main word of this clause is ‘raven’. The word used for it in the Hebrew Bible is ‘ערב’ (‘arab/‘areb etc). The Strong’s Dic. explains it as follows:
A raven (from its dusky hue).[10]
It may be noted here that ‘raven’ is not the literal meaning of the Hebrew word ‘ערב’. It is its figurative meaning in view of its ‘dusky hue’. It may also be noted here that Arabic and Hebrew are similar and sister languages of Semitic family of languages and have a lot of common points. Their basic alphabet consists of 22 letters (א, ב, ג, ד, ה, ו, ז, ח, ט, י, ךor כ, ל, םor מ, ןor נ, ס, ע, ףor פ, ץor צ, ק, ר, ש, ת; i.e. Aleph, Bayth or b, Geemel or j, dawleth or th as in then, hay or h, vawv or v, zayin or z, Hayth or h, tayth or t, yowd or y, kaaf or k, laamed or l, meem or m, noon or n, sawmek or s, ‘Ayin or , fay or f, tsawday or s, qowf or q, raysh or r, sheen or sh, tawv or t). In addition to these 22 letters the Arabs framed six more letters (th, kh, dh, d, z, gh) to accommodate their additional sounds, which do not exist in the Hebrew alphabet. The Arabic letter ‘ghayn’ (gh) is one of those six letters, which do not exist in the Hebrew language. Now, there are two words ‘orab/arab and ghurab in Arabic; the former for an Arabian person and the latter for a raven or crow. The Hebrew alphabet, having no letter for ‘gh’ sound, has only one word for both: ‘Arabian’ and ‘crow’. It has no separate and independent word for a ‘raven’ and uses the same word for an Arabian and for a raven or crow. As such it is difficult to ascertain for which sense the Hebrew word ‘orab/arab’ stands here. The translators of the Bible take it in the sense of a raven in view of dark colour of the hair, whereas actually it stands for an Arabian. Here is a study of some more meanings of this word/root. According to entry No. 6150 the word ‘ערב’ (‘arab) means:
A primary root [rather identical with 6148 through the idea of covering with a texture]; to grow dusky at sun down:- be darkened, (toward) evening.[11]
The same word, ‘ערב’ (‘arab), has been explained under entry No. 6152 as follows:
In the figurative sense of sterility; Arab (i.e. Arabia), a country E. of Palestine.[12]
It can also be ‘ערבי’ (‘arabiy), which, according to entry No. 6163 of the same Strong’s Dic., means:
An Arabian or inhabitant of Arab (i.e. Arabia).[13]
As to the word ‘as’ (in Hebrew ‘כ’ or ‘k’) in the phrase ‘black as a raven’, it is the result of some visual error. The Hebrew letters ‘כ’ (k=kaph) and ‘ו’ (wav=w) resemble each other and may be mistakenly interchanged due to some visual misperception, especially when some scribe may not have observed proper care and vigilance while writing. Thus the phrase ‘His locks are (…) black as a raven’ would actually mean ‘His locks are (…) black and he is an Arab’.
It can thus be appreciated that there remains no noubt in the fact that this verse is perfectly applicable to Prophet Muhammad (pbAh).
A fairly detailed lexical study of the sentence ‘His locks are bushy, and black as a raven’ has been undertaken in the above lines. The results of the study and some further relevant information is being presented hereunder:
1  Basically, in the verbal form, the word ‘ערב’ (‘arab), which has been translated here as ‘raven’, means: ‘to grow dusky at sun down:- be darkened, (toward) evening.’
2  It also bears the sense of ‘sterility’. ‘Arabia’ was given this name because of being basically a barren, sterile, and inarable land. It also implies ‘an Arabian or inhabitant of Arabia’.
3  Being void of the Arabic sound ‘gh’, the Hebrew language has only one word for both ‘a raven’ and ‘an Arab’.
4.  As to the word ‘bushy’ or ‘wavy’ the original Hebrew word is ‘תלתל’ (taltal), which, according to Strong’s Dic., means: ‘a trailing bough (as pendulous)’. Bushy or wavy is not its proper translation. ‘A trailing bough’ is not bushy or wavy. It rather has a curl only at its end.
It means that the hair of the Solomon’s ‘Praised One’ was not bushy or wavy; it was rather long which had a natural curl at its end. Sayyed Abu’l A‘la Mawdudi has drawn a beautiful picture of the hair of the Prophet of Islam from some authorities. He writes:
The hair of his head and beard was thick: neither intertwistingly curly like those of Negroes nor quite straight. It had rather a light touch of curl. Even in his last years hardly twenty hairs had grown white, and they too were visible only when he had not anointed (applied oil to) them. Sometimes the locks of his hair went to the middle of his ears, sometimes to their end and at times even longer.[14]
These details have not been given by Sayyid Mawdudi of himself. He has noted them from authentic sources:
Umm Ma‘bad reports:
ازج اقرن شديد سواد الشعار[15]
Long and black eyelashes, thin and intermixed eyebrows, bright black hair.
Ali was the first cousin of the Prophet of Islam (pbAh) as well as his son-in-law (and, as such, a competent and reliable observer of the qualities of his hair). His description is as follows:
كَانَ عَلِيٌّ رَضِيَ اللَّهُ عَنْهُ إِذَا وَصَفَ النَّبِيَّ صلى الله عليه وسلمقَالَ(...)وَلَمْ يَكُنْ بِالْجَعْد[16]الْقَطَطِ وَلَا بِالسَّبِطِ[17]كَانَ جَعْدًا رَجِلًا[18](...)قَالَ أَبُو عِيسَى (...)قَالَ أَبُو جَعْفَرٍ سَمِعْتُ الْأَصْمَعِيَّ يَقُولُ فِي تَفْسِيرِهِ صِفَةَ النَّبِيِّصلى الله عليه وسلم(...)وَأَمَّا الْقَطَطُ فَالشَّدِيدُ الْجُعُودَةِ وَالرَّجِلُ الَّذِي فِي شَعْرِهِ حُجُونَةٌ أَيْ يَنْحَنِي قَلِيلًا[19]
His hair was neither immensely curly (having much curl), nor quite straight and stiff. There was a slight curl in his hair and his hair was between curly and hanging down straight. It was only slightly curly.
Abu Hurayrah says that there was a slight bend in his hair.[20]
Qatadah reports that his hair was neither straight and stiff, nor interlocked:
حَدَّثَنَا قَتَادَةُ قال قلتُ لأنسِ بنِ مالكٍ كيف كان شعرُ رسولِ الله صلى الله عليه وسلمقال كان شَعَراً رَجِلاً ليس بالجَعدِ ولا السَّبطِ [21]
Anas says:
عن أَنَسَ بْنَ مَالِكٍ (يَصِفُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَقَالَ) كَانَ (...) لَيْسَ (...)بِالجَعْدٍ القَطَطٍ وَلَا بِالسَّبْطٍ رَجِلٍ[22]
Both of the above traditions signify the following sense:
His hair was neither immensely curly (having much curl), nor quite straight and stiff. It means that: ‘His hair was between curly and hanging down straight and there was a slight bend in the Prophet’s hair’.
Bara’ bin ‘Azib says:
عَنْ الْبَرَاءِ بْنِ عَازِبٍ رَضِيَ اللَّهُ عَنْهُمَاقَالَ كَانَ النَّبِيُّ صلى الله عليه وسلملَهُ شَعَرٌ يَبْلُغُ شَحْمَةَ أُذُنِهِ (...)قَالَ يُوسُفُ بْنُ أَبِي إِسْحَاقَ عَنْ أَبِيهِ إِلَى مَنْكِبَيْهِِ[23]
سَمِعْتُ الْبَرَاءَ يَقُولُ إِنَّ جُمَّتَهُ لَتَضْرِبُ قَرِيبًا مِنْ مَنْكِبَيْهِ(...)قَالَ شُعْبَةُ شَعَرُهُ يَبْلُغُ شَحْمَةَ أُذُنَيْهِ[24]
Both the above traditions mean, ‘His hair reached sometimes to the end of his ears and sometimes to the shoulders.’
5. The hair of Solomon’s ‘Praised One’ was extremely black and remained as such till the end of his life. In the hair of both his head and beard there were not more than totally twenty hairs white, as can be appreciated from the following tradition of Anas bin Malik:
عَنْ (...) أَنَسَ بْنَ مَالِكٍ يَصِفُ النَّبِيَّ صلى الله عليه وسلمقَالَ كَانَ (...)وَقُبِضَ وَلَيْسَ فِي رَأْسِهِ وَلِحْيَتِهِ عِشْرُونَ شَعَرَةً بَيْضَاءَ[25]
And he died and there were not even twenty hairs white in (both) his head and his beard.
Even those were visible only when he had not anointed (applied oil to) them, as is evident from the following tradition of Jabir bin Samurah:
عَنْ (...)جَابِرَ بْنَ سَمُرَةَ سُئِلَ عَنْ شَيْبِ النَّبِيِّ صلى الله عليه وسلمفَقَالَ كَانَ إِذَا دَهَنَ رَأْسَهُ لَمْ يُرَ مِنْهُ شَيْءٌ وَإِذَا لَمْ يَدْهُنْ رُئِيَ مِنْهُ[26]
When the Holy Prophet had anointed his head, nothing of these (white hair) could be seen in it; but when he did not apply oil to them, they were visible.
The Prophet of Islam used to keep his hair almost always anointed. He hardly ever let his hair remain dry, without oil as reported by Anas bin Malik:
عن أنس ابنِ مالكٍ قال كان رسولُ اللهِ صلى الله عليه وسلميُكثِرُ دَهنَ رأسهِ و تسرِيحَ لحِيَتِهِ ويكثرُ القِناعَ حتى كأنَّ ثوبَه ثوبُ زَيَّاتٍ [27]
The Prophet of Allah (pbAh) often kept his hair anointed and his beard properly combed. He often kept a handkerchief under his turban [which absorbed the oil whereby the turban remained safe from it] so much so that it seemed as if it was a cloth of an oilman.
On the other hand the head and hairs of Jesus were extremely white, as can be appreciated from the following excerpt of the Bible:
His head and his hairs were white like wool, as white as snow.[28]
It can thus be appreciated that this part of the prophecy cannot be applied to Jesus whereas it exactly applies to the Prophet of Islam (pbAh).
6. ‘Black as a raven’ is not correct rendering of the Hebrew phrase. The Hebrew word used for raven is ‘Arab’, which means ‘an Arab, an Arabian, or an inhabitant of Arabia’, which has already been explained above. Therefore the proper translation of כערבשחרות   תלתליםקוצותיו (Qawswahiv taltalis shahrut ka‘arab) is:
There is a slight bend or curl in his locks and they are extremely black. He is an inhabitant of Arabia.
Keeping in view the above data, it is not difficult to ascertain whom do these words indicate: the Prophet of Islam, Muhammad of Arabia (pbAh) or Jesus Christ (pbAh)? But it is surprising to note how the Christian scholars interpret or, rather, manipulate this statement in favour of Jesus Christ (pbAh). Matthew Henry asserts:
(...) black as raven, whose blackness is his beauty. Sometimes Christ’s hair is represented as white (Rev. i:14), denoting his eternity, that he is the ancient of days; but here as black and bushy, denoting that he is ever young and that there is in him no decay, nothing that waxes. Everything that belongs to Christ is amiable in the eyes of a believer, even his hair is so; (...).[29]
The reader can easily appreciate the trickery of translation and interpretation in the above passage. How adroitly the ‘white’ has been proved to be ‘black’! Objective study is considered basic precondition for a just and impartial research. It demands that some theme should be presented faithfully in its actual form and it should be interpreted according to the requirement of the context and the intent of the writer without twisting or manipulating it to one’s own intent and purpose. But in the above passage the skill of interpreting a theme quite contrary to its actual sense has been exhibited freely and unhesitatingly. It is by no means a faithful interpretation. It is obviously an example of misinterpretation and corruption.


84. His Eyes - Song of Solomon 5: Verse 12 is : 

עיניו  כיונים  על־אפיק  מים  רחצות  בחלב  ישבות  על־מלאת[1]
His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.
Jesus Christ’s detailed features are available neither in the Bible nor in any other book. There may be some casual glimpses of some of his features, which are irrelevant to the qualities stated in this stanza. The Christian scholars attach the qualities, which Solomon is describing about his ‘Praised One’, to Jesus Christ (pbAh) without any proof or relevance.[2] Hereunder are some of its examples:
The Pulpit Commentary has explained the verse as follows:
The eyes are not only pure and clear, but with a glancing moistness in them which expresses feeling and devotion. (….). The pureness of the white of the eye is represented in the bathing or washing in milk. They are full and large, ‘fine in their setting,’ referring no doubt to the steady strong look of fine eyes.[3]
Of course the verse can be interpreted in these terms, but how can one apply it to Jesus Christ when there is no record in this regard.
Matthew Henry explains this verse in the following words:
His eyes are as the eyes of doves, fair and clear, and chaste and kind, (...). They are washed, to make them clean, washed with milk, to make them white, and fitly set, neither starting out nor sunk in. Christ is of purer eyes than to behold iniquity, for they are doves’ eyes.[4]
No doubt this paragraph, except the last sentence ‘Christ (…) eyes’, depicts proper picture of the above verse, but its application to Jesus Christ is quite arbitrary. It would be quite pertinent to undertake a fairly detailed analytical study of the verse. The first clause is ‘His eyes are as the eyes of doves’. The lexical details of the word ‘doves’ are being explored here. Strong’s Dic. explains it as under:
Probably from the same as 3196; a dove.[5]
The Hebrew word under entry. 3196 is ‘יין’ (yayin). It has been explained in thisDic. as:
From an unused root meaning to effervesce (to be gay and excited); wine (as fermented); by implication intoxication [it is a common phenomenon that the eyes turn red in this condition].[6]
The Heb. Lexicon of the OT gives one of its meanings as: ‘wine=drunkenness’[7].
As to the simile ‘His eyes are as the eyes of doves’, it looks to be absurd. There is nothing conspicuous in the eyes of ‘doves’ that they be compared with the eyes of the ‘beloved’ one. In view of the lexical exploration of the word ‘doves’ the sensible meanings of the clause would be ‘His eyes are as the eyes of a drunken one, i.e. red to some extent.’
Sayyed Abu’l A‘la Mawdudi has described the eyes of Prophet Muhammad (pbAh) in the following words:
His eyes were intensely black. Eyelashes were long. (...). The pupils of the eyes were extremely black. Eyeballs were extremely white [washed with milk].[8]
The same author has recorded some of the features of his eyes at another place as follows:
His eyes were large and very beautiful. Even without antimony it seemed as if he had applied antimony to his eyes. There were light red threads in his eyes. Eyelashes were thick and long.[9]
Hereunder are some traditions describing the qualities of the eyes of Prophet Muhammad (pbAh) from which the above statement has been derived:
Umm Ma’bad describes the features of his eyes as follows:
في عينيه دعج[10]احور[11]اكحل[12]ازج[13]اقرن [14]
His eyes are deep black and large; there is a marked contrast of white and black in them; even without applying any antimony, it seemed as if antimony has been applied to them; they have beautifully arched eyebrows; it looks as if the eyebrows were grown together.
As to the blackness of his eyes, Jabir reports:
عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ وَكُنْتُ إِذَا نَظَرْتُ إِلَيْهِ قُلْتُ أَكْحَلُ الْعَيْنَيْنِ وَلَيْسَ بِأَكْحَلٌَ  [15]
When I looked at him I would say he has applied antimony to his eyes, whereas he had not applied antimony.
‘Ali, the first cousin of Prophet Muhammad(pbAh) reports:
كانَ عليٌّ إذا وَصَفَ رسولَ الله صلى الله عليه وسلمقال (...) وكان (...)أدعَجَ العَينَينِ (...) قال أبو عيسى سَمِعتُ أبا جعفر محمحد بن الحسين يقولُ سمِعتُ الاصمعي يقول في تفسيرِ صفتِ النبيصلى الله عليه وسلم (...)والأدعجُ[16]الشديدُ سواد العينِ.[17]
The Prophet (pbAh) wasأدعَجَ العَينَينِ, (...) Abu ‘Isa (Tirmidhi) says that he heard Abu Ja‘far Muhammad bin Husayn saying that he heard al-Asma‘i explaining the qualities of the Prophet that الأدعجُis the person whose black of eyes is extremely black.
As to the ‘light red threads in his eyes’ and their largeness, Jabir reports in Sahih Muslim:
عنْ (...) جَابِرَ بْنَ سَمُرَةَ قَالَ كَانَ رَسُولُ اللَّهِ صلى الله عليه وسلم(...) [18]أَشْكَلَ الْعَيْنِ[19]
The Apostle of Allah (pbAh) was large-eyed having light red threads in them.
The study of the eyes of Prophet Muhammad(pbAh) conducted so far shows that there was a vivid cotrast in their white and black parts (as if washed) and there were red threads in them.
As to the next phrase ‘by the rivers of waters, washed with milk’, the Pulpit Com. has explained it as: ‘with a glancing moistness in them which expresses feeling and devotion.’ The Hebrew Word for ‘river’ isאפיק(Afeeq), which, according to Strong’s Dic., means:
 From 622: ‘(…) a bed or valley of a stream; (...).’[20]
As such ‘by the rivers of waters, washed with milk,’ would actually mean that the eyes of the ‘beloved’ are ‘with a glancing moistness in them which expresses feeling and devotion’. They are full of mercy, love and compassion. It is an admitted fact that Prophet Muhammad (pbAh) was a very kind and compassionate person. Tears often came in his eyes at the distress and pathetic condition of people. Only one example is being quoted here to show his kindheartedness:
أَخْبَرَنَا الْوَلِيدُ بْنُ النَّضْرِ الرَّمْلِيُّ عَنْ مَسَرَّةَ بْنِ مَعْبَدٍ مِنْ بَنِي الْحَارِثِ بْنِ أَبِي الْحَرَامِ مِنْ لَخْمٍ عَنْ الْوَضِينِ أَنَّ رَجُلًا أَتَى النَّبِيَّ صلى الله عليه وسلمفَقَالَ يَا رَسُولَ اللَّهِ إِنَّا كُنَّا أَهْلَ جَاهِلِيَّةٍ وَعِبَادَةِ أَوْثَانٍ فَكُنَّا نَقْتُلُ الْأَوْلَادَ وَكَانَتْ عِنْدِي ابْنَةٌ لِي فَلَمَّا أَجَابَتْ وَكَانَتْ مَسْرُورَةً بِدُعَائِي إِذَا دَعَوْتُهَا فَدَعَوْتُهَا يَوْمًا فَاتَّبَعَتْنِي فَمَرَرْتُ حَتَّى أَتَيْتُ بِئْرًا مِنْ أَهْلِي غَيْرَ بَعِيدٍ فَأَخَذْتُ بِيَدِهَا فَرَدَّيْتُ بِهَا فِي الْبِئْرِ وَكَانَ آخِرَ عَهْدِي بِهَا أَنْ تَقُولَ يَا أَبَتَاهُ يَا أَبَتَاهُ فَبَكَى رَسُولُ اللَّهِ صلى الله عليه وسلمحَتَّى وَكَفَ دَمْعُ عَيْنَيْهِ فَقَالَ لَهُ رَجُلٌ مِنْ جُلَسَاءِ رَسُولِ اللَّهِ صلى الله عليه وسلمأَحْزَنْتَ رَسُولَ اللَّهِ صلى الله عليه وسلمفَقَالَ لَهُ كُفَّ فَإِنَّهُ يَسْأَلُ عَمَّا أَهَمَّهُ ثُمَّ قَالَ لَهُ أَعِدْ عَلَيَّ حَدِيثَكَ فَأَعَادَهُ فَبَكَى حَتَّى وَكَفَ الدَّمْعُ مِنْ عَيْنَيْهِ عَلَى لِحْيَتِهِ ثُمَّ قَالَ لَهُ إِنَّ اللَّهَ قَدْ وَضَعَ عَنْ الْجَاهِلِيَّةِ مَا عَمِلُوا فَاسْتَأْنِفْ عَمَلَكَ[21]
 Reported to us Walid bin al-Nadr al-Ramliyy From Sabrah bin Ma‘bad (who was from the tribe of Bani’l-Harith bin abi’l-Haram which is a branch of the tribe of Lakhm) from Wadin that a man came to the Prophet (pbAh) and said: ‘O Apostle of Allah (pbAh), we were the people of ignorance and worshipped idols. We used to put the children to death. There was a daughter of mine. When [I called out to her], she responded. And it gave her much pleasure to respond to my call. One day I called out to her and she followed me. I went out so that I reached the well of my family, which was not very far off. I caught her by her hand and threw her down in the well. My last contact with her was that she cried and cried: ‘O Dad! O Dad!’ the Apostle of Allah (pbAh)wept [to hear it], so that tears fell in drops from both of his eyes. A man from the companions of the Apostle of Allah (pbAh) said to him, ‘You have caused grief and worry to the Apostle of Allah (pbAh).’ The Apostle of Allah (pbAh)said, ‘Leave him, because he is enquiring of something that disturbs him.’ Then he said to the man, ‘Repeat to me your story.’ He rerpeated it and the Apostle of Allah (pbAh) again started weeping, so that tears dripped from both of his eyes into his beard. Then he said to him, ‘Surely Allah has dropped of whatever the people had done in the Age of Ignorance. Now start your deeds afresh.’
As quoted in this very chapter below, Umm Ma’bad has described one of the qualities of his eyes as:احور[22], which means that there is a marked contrast of white and black in them. Bustani notes in hisDictionary:
حارالثوب  غسله و بَيًّضَهُ[23]
(حارالثوب means) washed the clothe and made it white.
Al-Fayyumi explains:
و قيل لاصحاب عيسَى عليه السلام (حواريون) لأنهم كانوا يحورون الثياب أي يبَيضونها.[24]
The companions of Jesus were called ‘Hawariyyun’, because they ‘yahurun’ (washed) the clothes, i.e. made them white.
It shows that the white of the eyes of Prophet Muhammad (pbAh) was very bright and there was moistness in his eyes and they were conspicuously white as if washed with milk.
It proves the literal and exact application of the words of the Bible ‘by the rivers of waters, washed with milk’ to the eyes of Prophet Muhammad (pbAh)whereas nothing is on the record regarding the eyes of Jesus Christ (pbAh).
The fairly detailed study of the part of the verse (His eyes are … washed with milk) and the qualities of the eyes of Prophet Muhammad (pbAh), undertaken so far, establish the fact that there is complete concordance in the qualities of the eyes of Prophet Muhammad (pbAh) and the statement of the Prophet Solomon (pbAh).
Now the meanings of the word ‘fitly’ of this verse are to be explored. The original Hebrew word for it is ‘םלאת’ (millayth). Strong’s Dic. explains it as follows:
From 4390; fulness, i.e. (concretely) a plump [fat in a pleasant looking way] socket (of the eye)= X[25] fitly.[26]
The Heb. word under entry 4390 is ‘םלא’ (mala’). It means:
To fill or be full of; consecrate.[27]
It has similar meanings in Arabic. As such, the words for the beloved’s eyes, ‘fitly set’, would mean:
The eyes have been set in the face of the beloved of King Solomon in such a proportionate manner that they look to be beautiful, big, well-filled up, plump, risen up, and attractive.
Keeping in view various meanings and implications of the key words and commentaries on these words by Biblical scholars, the verse can be explained as follows:
The eyes have been set in the face and forehead of the beloved of King Solomon in such a proportionate manner that they look to be beautiful, big, well-filled up, plump, risen up, and attractive. His eyes exhibit the warmth of love and happiness. There are light red filaments in his eyes as if from intoxication. ‘The eyes are not only pure and clear, but with a glancing moistness in them which expresses feeling and devotion. (...). The pureness of the white of the eye is represented in the bathing or washing in milk (...). They are full and large,[28] His eyes are as the eyes of doves, fair and clear, and chaste and kind, (...).They are washed, to make them clean[29], washed with milk, to make them white [it naturally means that the white of his eyes is quite distinct from the black of his eyes, which is extremely black],and fitly set, neither starting out nor sunk in.[30]
The commentators of the Bible have arbitrarily attached these details and qualities to Jesus Christ (pbAh), but they do not afford the grounds of their claim. What has allegorically been stated, is only out of their wishful thinking and designed purpose. There is no substantial proof or objective relevance in favour of their assertion. As already stated, the details of the figures of Jesus Christ (pbAh) have nowhere been given in the Bible. On the other hand, the details of the figures and features of Prophet Muhammad (pbAh) have so meticulously been recorded in authentic traditions that we feel as if he himself is present among us. The features of king Solomon’s beloved related in his ‘Song’ in the Bible apply to Prophet Muhammad (pbAh) so exactly and accurately that there remains no doubt in their relevance.
Now the features of Prophet Muhammad (pbAh) have also been recorded above. There is so conspicuous concordance in the statement of the verse of the ‘Song’ and the features of Prophet Muhammad (pbAh) that the reader would face no hardship in appreciating that King Solomon (pbAh) is describing here the features of none other than Prophet Muhammad (pbAh). 
In the light of the study of the complete verse of the Bible, its commentaries by the Biblical scholars, and the lexical explorations of the original Hebrew words of the verse, there are four key points with reference to the eyes of the ‘beloved’ one of Prophet Solomon (pbAh). Theyare:
(1) doves;
(2) rivers of waters;
(3) washed with milk; and
(4) fitly set’.
As to the first point, the ‘dove’ signifies ‘red threads in the eyes as if by the intoxication of wine’. As to the second point, the ‘rivers of waters’ signifies ‘brightness and moistness (due to being ever with ablution and tender-heartedness)’. As to the third point, the ‘washed with milk’ signifies ‘pureness and whiteness’. As to the last and fourth point, the ‘fitly set’ signifies ‘large and beautifully set in the socket of the eye’.
The study of the qualities of the eyes of Prophet Muhammad (pbAh) from the authentic biographical and the historical record confirms that there is perefect concordance between the words of the verse and the qualities of the eyes of Prophet Muhammad (pbAh) even in the minutest details. As far as the qualities of the eyes of Jesus Christ (pbAh) are concerned no record is available about them at all, and the statements of the biblical scholars are based on mere arbitrary conjectures and speculations.
As such there remains no doubt that the verse is a complete and faithful description of the eyes of Prophet Muhammad (pbAh), which have been foretold by Prophet Solomon (pbAh) almost fifteen centuries before the advent of Islam.
85. His Cheeks and Lips Verse 13 of the ‘Song’ is:
לחיו כערוגה הבשם מגדלות מרקחיםשפתותיושושיםנטפותמורעבר[1]
His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.
For convenience sake the verse is being divided into two parts. Firstly, the study of its first clause, ‘His cheeks are as a bed of spices, as sweet flowers’, will be undertaken:
The first main word of the verse is ‘cheeks’. The original Hebrew word for this ‘cheek’ is ‘לחי’ (lehiy). TheStrong’s Dic. has recorded its meanings as:
From an unusual root meaning to be soft; the cheek (from its fleshiness);[2]
The Heb. and Aramaic Lexicon has given the meanings of this word as (1) chin, (2) jawbone, and (3) cheek. It has also recorded its meaning as ‘beard’ with reference to Arabic.[3]
It shows that the original Hebrew word for ‘cheeks’ actually means ‘soft and fleshy cheeks’; and it also implies ‘beard’. 
The next main word of the verse is ‘bed’ for which the original Hebrew word is ‘ערוגה’ (‘Aroojah). According to Strong’s Dic. it means:
Something piled up, i.e. bed, furrow.[4]
It implies that the original Hebrew word for this ‘bed’ means ‘piled up’.
The third important word of the clause is ‘spices’ for which the original Hebrew word in the Bible is ‘בשם’ (besem). Strong’s Dic. has recorded its meanings as:
Fragrance; by implication spicery[5]; also the balsam plant:- smell, spice, sweet (odour).[6]
The fourth main word of the clause is ‘sweet’. The original Hebrew word for it is ‘םרקח’ (merqah). TheStrong’s Dic. has recorded its meanings as:
From 7543; a spicy herb:- X sweet.[7]
And the meanings of entry No. 7543 are:
A primary root; to perfume; make [ointment].[8]
It can thus be appreciated that the original Hebrew word for this ‘sweet’ means ‘made fragrant through applying perfume’.
The last main word of the clause is ‘flowers’. The meanings of the original Hebrew word for it, i.e ‘םגדל’ (mijdal), have been recorded in the Strong’s Dic. as under:
From 1431; a tower (from its size or height); figuratively a (pyramidal) bed of flowers.[9]
Keeping in view the above lexical explorations, the correct translation of the original Heb. clause, which has been rendered into English as: ‘His cheeks are as a bed of spices, as sweet flowers’ will be as below:
His raised up fleshy and soft cheeks, and the thick beard thereupon, seem as if they are heaps of fragrances which have been made fragrant through applying sweet-smelling perfumes. They are like the beds of small fragrant herbs and the pyramids of sweet-smelling flowers.
If someone tries to trace these qualities in the person of Jesus Christ (pbAh), he is bound to face utter disappointment. On the other hand, if it be tried to trace these qualities in the person of Prophet Muhammad (pbAh), the outcome will be as follows:
Anas was his servant and he remained with him for ten years. His report is:
عَنْ أَنَسٍ مَا شَمَمْتُ عَنْبَرًا قَطُّ وَلَا مِسْكًا وَلَا شَيْئًا أَطْيَبَ مِنْ رِيحِ رَسُولِ اللَّهِ صلى الله عليه وسلموَلَا مَسِسْتُ شَيْئًا قَطُّ دِيبَاجًا وَلَا حَرِيرًا أَلْيَنَ مَسًّا مِنْ رَسُولِ اللَّهِ صلى الله عليه وسلم[10]
I never found ambergris, musk or any other perfume smelling better than the sweet smell radiating from the body of the Prophet (pbAh). And I never touched anything, may it be silk brocade or any other silken fabric, which could be softer in touch than the body of the Apostle of Allah (pbAh).[11]
Anas reports in another tradition:
عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ دَخَلَ عَلَيْنَا النَّبِيُّ صلى الله عليه وسلمفَقَال[12]َ عِنْدَنَا فَعَرِقَ وَجَاءَتْ أُمِّي بِقَارُورَةٍ فَجَعَلَتْ تَسْلِتُ الْعَرَقَ فِيهَا فَاسْتَيْقَظَ النَّبِيُّ صلى الله عليه وسلمفَقَالَ يَا أُمَّ سُلَيْمٍ مَا هَذَا الَّذِي تَصْنَعِينَ قَالَتْ هَذَا عَرَقُكَ نَجْعَلُهُ فِي طِيبِنَا وَهُوَ مِنْ أَطْيَبِ الطِّيبِ[13]
The Prophet (pbAh) came to our house and took a midday nap there. He perspired. My mother brought a bottle and began to pour the sweat in that. The Prophet got up. He said, ‘What is this that you are doing?’ She said, ‘This is your sweat. We mix it in our perfume. It becomes the most fragrant perfume.’[14]
عَنْ أَنَسٍ قَالَ )(...)(كَأَنَّ عَرَقَهُ اللُّؤْلُؤُ )(...)(وَلَا شَمِمْتُ مِسْكَةً وَلَا عَنْبَرَةً أَطْيَبَ مِنْ رَائِحَةِ رَسُولِ اللَّهِ صلى الله عليه وسلم[15]َ
The sweat of the Prophet (pbAh) was like pearls. (...). I never found musk or ambergris smelling better than the fragrance of the Apostle of Allah’s (pbAh).
Jabir says:
عَنْ جَابِرٍ أَنَّ النَّبِيَّ صلى الله عليه وسلملَمْ يَسْلُكْ طَرِيقًا أَوْ لَا يَسْلُكُ طَرِيقًا فَيَتْبَعُهُ أَحَدٌ إِلَّا عَرَفَ أَنَّهُ قَدْ سَلَكَهُ مِنْ طِيبِ عَرَقِهِ أَوْ قَالَ مِنْ رِيحِ عَرَقِهِ[16]
If someone happened to walk along a way, which the Prophet (pbAh) had previously traversed, he could definitely be led to believe from the fragrance spread out of the body or sweat of the Prophet (pbAh) that he had passed by that way.
It had been noted above in chapter IV of this book that ‘he was of brilliant and rosy colour’. It presents a clear and faithful picture of the words ‘sweet flower’.
‘Utbah bin Farqad Sulami reports:
[98]حدثتني أم عاصم امرأة عتبة بن فرقدالسلمي قالت   كنا عند عتبة أربع نسوة ما منا امرأة إلا وهي تجتهد في الطيب لتكون أطيب من صاحبتها وما يمس عتبة الطيب إلا يمس دهنا يمسح به لحيته وهو أطيب ريحا منا وكان إذا خرج إلى الناس قالوا ما شممنا ريحا أطيب من ريح عتبة فقلت له يوما إنا لنجتهد في الطيب ولأنت أطيب منا ريحا فمما ذاك فقال أخذني الشرا على عهد رسول الله صلى الله عليه وسلمفأتيته فشكوت ذلك إليه فأمرني أن أتجرد فتجردت وقعدت بين يديه وألقيت ثوبي على فرجي فنفث في يده على ظهري وبطني فعقب بي هذا الطيب من يومئذ[17]
The sense of the tradition has been recorded by ‘Abd al-Haq as follows:
Once during the lifetime of the Prophet (pbAh) I got a heat rash. I requested the Prophet (pbAh) for its treatment. He asked me to put off my shirt [from the affected place]. I put off my shirt and sat before him. The Prophet (pbAh) moved his hand gently over my body, hence this fragrance on my back and belly.[18]
Matthew Henry has applied this sentence of the ‘Song’ to Jesus Christ (pbAh) and has explained it as follows:
His cheeks (the risings of the face) are as bed of spices, raised in the gardens, which are the beauty and wealth of them, and as sweet flowers, or towers of sweetness. There is that in Christ’s countenance which is amiable in the eyes of all the saints, in the least glimpse of him, for the cheek is but the part of the face. The half discoveries Christ makes of himself to the soul are reviving and refreshing, fragrant above the richest flowers and perfumes.[19]
After the study of the above passage it can be observed that the worthy commentator is the king of the world of letters and the master of rhetoric. But the words of King Solomon (pbAh) cannot be applied to Jesus Christ (pbAh) through verbosity, eloquence, and credulity. It requires objective study and authentic references. Although the writer was an erudite scholar, it was impossible for him to afford some credible evidence in favour of his assertion; and how could he present it when there is none on the record whatsoever. He has adroitly endeavoured to cover the unavailability of the evidential data through his eloquence, but how can the lack of evidence be made up with the verbosity in the realm of historical presentations!
After the proper lexical study of the Hebrew words of the clause it would be appreciated that its sense could be as follows:
His raised up fleshy and soft cheeks, and the thick beard thereupon, seem as if they are heaps of fragrances which have been made fragrant through applying sweet-smelling perfumes. They are like the beds of small fragrant herbs and the pyramids of sweet-smelling flowers.
It can be summed up in two key words: ‘softness and fragrance’. The above historical record establishes that it is the exact description of the features of Prophet Muhammad (pbAh), whereas it has nothing to do with Jesus Christ (pbAh).
The second and the last clause of the verse is:
His lips like lilies, dropping sweet smelling myrrh.
The first important word in the clause is ‘lips’. The original Hebrew word for it is ‘שפה’ (shaphah)[20], which means:
The lip; by implication language, speech, talk, words.[21]
The next important word of this part of the verse is ‘lilies’. The original word for it is ‘שושן’ (shoshan). It means:
From an equivalent of 7797, i.e. a prim. root; to be bright, i.e. cheerful:- be glad, X greatly, joy, make mirth, rejoice.[22]
The next main word of this part of the verse is ‘dropping’. The original word for it is ‘נטף’ (nataph)[23]. It means:
a primary root; to ooze, i.e. distill gradually; by implication to fall in drops; figuratively to speak by inspiration, prophesy.[24]
The last word of the verse is ‘myrrh’. Its original Hebrew is ‘מר’ or ‘מור’ (murr or more). It means:
From 4843 [which is ‘to be or make bitter’]; myrrh (as distilling in drops, and also asbitter).[25]
After getting explained the meanings of all the important original Hebrew words of this clause, its correct sense would be:
His lips are bright and beautiful like a lily flower. The rejoicing, greeting, and bright word that comes out of them, is altogether prophecy and inspiration. [The implied brightness of ‘lilies’ includes the brightness and light that radiated physically from the lips of Prophet Strong’s Dic. of the Heb. Bible  (pbAh)].
Broadman Commentary on the Biblehas made the following observations on it:
The comparison of lips to lilies refers not to colour but to the open lily blossom which dispenses its nectar to bees [i.e. its usefulness and benefits].[26]
The Expositor’s Biblehas explained the clause as:
Cheeks fragrant as spices; lips red as lilies.[27]
The explanation of the Pulpit Commentary of this verse is also worth reading. It asserts:
‘The cheeks’ are compared to towers of plants; that is, there is a soft elevation in them. (...) the Targum says, ‘Like the rows of a garden of aromatic plants, which produce deep, penetrating essences, even as a (magnificent) garden aromatic plants’–perhaps referring to the ‘flos juventae,’ the hair on the face, the growth of the beard. ‘The lips’ are described as the organs of speech (...). They drop words like liquid fragrance.[28]
As to the attributes of Prophet Muhammad (pbAh) the relevant record has been preserved in the Islamic tradition. Umm Ma’bad describes the style of speech of Prophet Muhammad (pbAh). It is interestingly pertinent to the present study:
إن صمت فعليه الوقار وإن تكلم سماه[29] وعلاه البهاء[30](...)حلو المنطق فصلا[31], لا نَزْرٌ[32]ولا هذر[33], كأن منطقه خرزات نظم يتحدرن (...)له رفقاء يحفون به إن قال سمعوا لقوله وإن أمر تبادروا إلى أمره (...)لا عابس ولا [34]مُفْنِد[35]
When he was silent, there appeared a grace in him. When he uttered something, it seemed as if the sound of his words had prevailed over the surroundings. (...). His speech was sweet and lucid. He was neither talkative nor uncommunicative (hard to grasp), and tight-lipped. His discourse was as if a string of pearls was slipping softly and systematically (out of his mouth). (...). His companions kept surrounding him, listened to him attentively, and rushed to comply with his commands. He was neither rude-looking nor weak in intellect or judgment who confounded [things] in his speech. [36]
Hind bin Abi Halahwas the step-son of the Prophet (pbAh). He was an expert reporter of his features. He describes:
His mouth was like a briefcase full of rubies.[37]
The mother and aunt of Abu Qursanah say;
We have observed a kind of light emitting out of his mouth.[38]
Ibn ‘Abbas reports:
عَنْ ابْنِ عَبَّاسٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَفْلَجَ الثَّنِيَّتَيْنِ إِذَا تَكَلَّمَ رُئِيَ كَالنُّورِ يَخْرُجُ مِنْ بَيْنِ ثَنَايَاهُ [39]
The incisors (front teeth) of the Apostle of Allah (pbAh) were split apart. When he uttered something, a sort of light seemed to radiate from among his teeth.
Anas states:
As he spoke, a kind of brightness would emit from his teeth.[40]
‘A’ishah says:
ما كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَسرُد[41]ُ سَردِكُم هذا ولكِنَّهُ كان يتكلمُ بِكلامٍ بَيِّنٍ فَصْلٍ. يَحْفَظُهُ من جلس إليهِ.[42]
The Apostle of Allah did not speak speedily like you. He rather uttered the words so lucidly and separately that someone sitting by him would learn it by heart.
In the light of the lexical study of the Hebrew Words of the clause it can safely and faithfully be translated as follows:
His lips are bright and beautiful like a lily flower. The rejoicing, greeting, and bright word that comes out of them, is altogether prophecy and inspiration. The implied brightness of ‘lilies’ includes the brightness and light that radiated physically from the lips of the Prophet (pbAh).
After going through the above data regarding Prophet Muhammad (pbAh) it would be appreciated that it depicts the exact picture of his attributes and features.
The qualities of the lips (and, by implication speech) of Prophet Muhammad (pbAh) have been reproduced from lucid traditions. Their concordance to the attributes described by King Solomon (pbAh) does not depend on some allegory, symbolism, or figurativeness. But there is clearly a literal application in them. On the other hand, they can by no means be applied to Jesus Christ (pbAh) through any stretch of sense.  
86. His Hands and Belly Verse 14 is:
ידיו גלילי זהב ממלאים בתרשיש מעיו עשת שן מעלפת ספירים[1]
His hands are as gold rings set with the beryl: his belly is as bright ivory overlaidwith sapphires.
New Jerusalem Biblehas translates it as:
His hands are golden, rounded, set with jewels of Tarshish. His belly is a block of ivory covered with sapphires.[2]
There are two clauses in this verse. The first clause is:
His hands are as gold rings set with the beryl:
The original Hebrew word for ‘hand’ is ‘יד’ (yad). It means:
A hand (the open one) [indicating power, means, i.e. resources and money etc.], in distinction from 3709 (‘כף’, i.e. ‘kaph’), the closed one; used in a great variety of applications, both literally and figuratively, both proximate and remote, dominion, force.[3]
As such, it indicates open and stretched hands which are the symbol of power, authority, and generosity. The next main word of this part of the verse is ‘gold’, which in Hebrew is ‘פז’ (paz). It means:
From 6388 [which is, ‘פלג’ (i.e. Falaj), meaning ‘river, stream’]; pure (gold); hence gold itself (as refined):- fine (pure) gold.[4]
Then there is the word ‘ring’, which, in Heb., is ‘גליל’ (jailil). The meanings of this word and its roots have been explained in Strong’s Dic.  as below:
A valve of a folding door; also a ring (as round); great;[5]
It is the same as the Arabic word ‘Jalil’; which has the same meanings, i.e., ‘great; significant, magnificent, etc’.
According to the Heb. and Aramaic Lexicon of the OT the word, with reference to ‘Song 5:14’ means:
a round rod or ring.[6]
Keeping in view the literal meanings and real sense of the original Hebrew words of this clause of the verse, as explained above by the Hebrew Bible Dictionaries, its translation would be:
Figuratively, his out-stretched hands are the symbol of his great power, authority, and generosity. Physically and apparently, they are clean bright, soft, smooth and precious like gold. He wears a ring in his finger wherein beryl and topaz have been inlaid properly.
The conditions and qualities of the hands of Jesus Christ
(pbAh) have nowhere been recorded in history, but the holy and reliable companions of Prophet Muhammad (pbAh) did not show any negligence in making the history rich through recording the details of the features of even the hands of their beloved Prophet (pbAh). Hind bin Abi Halah states:
His wrists were long, his palms were large, and his fingers elongated to a suitable extent.[7]
Anas states:
عَنْ أَنَسٍ قَال َ(...)وَلَا مَسِسْتُ دِيبَاجَةً وَلَا حَرِيرَةً أَلْيَنَ مِنْ كَفِّ رَسُولِ اللَّهِصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
I did not touch any thick or thin silk cloth (that I ever happened to touch) softer than the palms of the Prophet.[8]
AbuJuhayfah reports:
عَنْ أَبِيهِ أَبِي جُحَيْفَةَ قَالَ فَأَخَذْتُ بِيَدِهِ فَوَضَعْتُهَا عَلَى وَجْهِي فَإِذَا هِيَ أَبْرَدُ مِنْ الثَّلْجِ وَأَطْيَبُ رَائِحَةً مِنْ الْمِسْكِ[9]
I put his hand at my face. It was cooler than ice and more fragrant than musk.
As regards the power of his hands (outstretched hands) it implies both his physical power and his authority. As to the physical power of his limbs, hereunder are afforded some events that exhibit it:
كان ركانة(...)اشدَّ قريش فخلا يوماً برسول الله صلي الله عليه وسلمفي بعض شِعاب مكةَ  (...) فقال له رسول الله صلي الله عليه وسلمأفرأيت إن صرعتك أتعلم أن ما أقول حق ؟‘‘ قال : نعم قال : ’’ فقم حتي أصارعك‘‘ قال: فقام ركانة إليه فصارعه فلما بطش به رسول الله صلي الله عليه وسلمأضجعه وهو لا يملك من نفسه شيئا ثم قال : عد يا محمد فعاد فصرعه ثم قال : يا محمد والله أن هذه للعجبُ أتصرعني؟[10]
Rukanah was considered as the most powerful wrestler among the Qurayshites. (Nobody could ever defeat him.) Oncehe met the Apostle of Allah (pbAh) in some of the mountain paths of Makkah in alone [and challenged him to a bout]. (...) The Apostle of Allah (pbAh) said to him, ‘Look here, if I defeat you, would you understand that whatever I profess is right?’ He said ‘Yes.’ The Prophet said, ‘Come on, so that I throw you down.’ Rukanah came towards him to defeat him; but when the Prophet caught hold of him, threw him down and defeated him. Rukanah was entirely helpless before him. He invited him for the second time and the Prophet (pbAh) threw him down again. He said, ‘Muhammad (pbAh), it is strange, you have defeated me.’ [He meant to say that Muhammad (pbAh) neither performed any wrestling exercises nor learnt any wrestling tricks. Still he astonished him by throwing him down twice. (later on, he embraced Islam as well)].
Sayyid Abu al-A‘la Mawdudi has recorded another event:
Once, when Muhammad (pbAh) was still a boy, he was invited to a dinner at ‘Abdullah bin Jud‘an’s house. Abu Jahl quarreled with him. He was almost a boy of the same age. Muhammad (pbAh) lifted him up and threw him down so as his knee was wounded. Abu Jahl sustained this scar for the whole of his life.[11]  
As to the authority of Prophet Muhammad (pbAh) it is to be noted that he started his life as a resourceless orphan, but when he left this world, he wielded sole authority over whole of the Arabian peninsula which was thriving and spilling over the boundaries of Arabia in all dimensions. Montgomery Watt writes in Muhammad at Madina:
(...). Secondly, there is Muhammad’s wisdom as a statesman. The conceptual structure found in the Qur’an was merely a framework. The framework had to support a building of concrete policies and concrete institutions. In the course of this book much has been said about Muhammad’s far-sighted political strategy and his social reforms. His wisdom in these matters is shown by the rapid expansion of his small state to a world-empire and by the adaptation of his social institutions to many different environments and their continuance for thirteen centuries. (….). The more one reflects on the history of Muhammad [pbAh] and of early Islam, the more one is amazed at the vastness of his achievements. (…). Had it not been for his gifts as seer, statesman, and administrator and, behind these, his trust in God and firm belief that God had sent him, a notable chapter in the history of mankind would have remained unwritten.[12]
The third implication of the outstretched hands may be generosity. Prophet Muhammad(pbAh) was very generous and did not like to hoard money for his own self. It is reported by Abu Sa‘id al-Khudri:
عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّ نَاسًا مِنْ الْأَنْصَارِ سَأَلُوا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَفَأَعْطَاهُمْ ثُمَّ سَأَلُوهُ فَأَعْطَاهُمْ حَتَّى نَفِدَ مَا عِنْدَهُ ثُمَّ قَالَ مَا يَكُونُ عِنْدِي مِنْ خَيْرٍ فَلَنْ أَدَّخِرَهُ عَنْكُمْ وَمَنْ يَسْتَعْفِفْ يُعِفَّهُ اللَّهُ وَمَنْ يَسْتَغْنِ يُغْنِهِ اللَّهُ [13]
Some persons from the tribes of Ansar asked the Apostle of Allah (pbAh) for something and he gave them. They again asked him for it and he would give it to them until all that was with him finished. The Apostle said, ‘Whatever wealth be with me, I would never store it with me and spare it from you. However, whosoever retains his honour and chastity, Allah would retain it for him and whosoever abstains himself from begging, Allah would make him self-sufficient. ’
The Apostle of Allah (pbAh) never said ‘No’ to anyone who solicited him for something. One of his companions, Jabir says:
حَدَّثَنَا سُفْيَانُ بْنُ عُيَيْنَةَ عَنْ ابْنِ الْمُنْكَدِرِ سَمِعَ جَابِرَ بْنَ عَبْدِ اللَّهِ قَالَ مَا سُئِلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَيْئًا قَطُّ فَقَالَ لَا[14]
Whenever the Apostle of Allah (pbAh) was asked for something, he never responded in negative.
The talented and beloved wife of Prophet Muhammad (pbAh), Sayyidah ‘A^’ishah Siddiqah, reports that the Apostle of Allah (pbAh) never refused to give something when he was asked for it and he was extremely generous:
عَنْ عَائِشَةَ قَالَتْ )(...)(وَلَا سُئِلَ شَيْئًا قَطُّ فَمَنَعَهُ إِلَّا أَنْ يُسْأَلَ مَأْثَمًا فَإِنَّهُ كَانَ أَبْعَدَ النَّاسِ مِنْهُ وَلَا خُيِّرَ بَيْنَ أَمْرَيْنِ قَطُّ إِلَّا اخْتَارَ أَيْسَرَهُمَا وَكَانَ إِذَا كَانَ حَدِيثَ عَهْدٍ بِجِبْرِيلَ عَلَيْهِ السَّلَاميُدَارِسُهُ كَانَ أَجْوَدَ بِالْخَيْرِ مِنْ الرِّيحِ الْمُرْسَلَةِ[15]
When asked for something, he never refused to give it, until he was asked for something sinful, because his disliking for sin was very much. Whenever he was given the choice, he always chose the easier of the two. (...). Whenever Gabriel brought some covenant and he studied it carefully together with him, he was more generous than a benevolent wind.
Similarly, he was even more generous during the month of Ramadan. Ibn ‘Abbas reports:
عَنْ ابْنِ عَبَّاسٍ قَالَ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَجْوَدَ النَّاسِ وَكَانَ أَجْوَدُ مَا يَكُونُ فِي رَمَضَانَ حِينَ يَلْقَاهُ جِبْرِيلُ وَكَانَ يَلْقَاهُ فِي كُلِّ لَيْلَةٍ مِنْ رَمَضَانَ فَيُدَارِسُهُ الْقُرْآنَ فَلَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَأَجْوَدُ بِالْخَيْرِ مِنْ الرِّيحِ الْمُرْسَلَةِ[16]
The Apostle of Allah (pbAh) was the most generous among people and he was even more generous in Ramadan when Gabriel visited him. He met him every night of Ramadan and studied the holy Quran carefully together with him. The Apostle of Allah was then more generous than a benevolent wind.
The Christian scholars explain the verse in almost similar terms. The Pulpit Commentary of the Bibleobserves:
Surely it is the outstretched hands that are meant.[17]
Matthew Henry Explains the theme in the following terms:
Great men had their hands adorned with gold rings on their fingers, set with diamonds or other precious stones, but, in her eye, his hands themselves were as gold rings; all the instances of his power, the works of his hands, all the performances of his providence and grace, are all rich, and pure, and precious, as gold, (...). His hands which are, stretched forth both to receive his people and to give to them, are thus rich and comely.[18]
As regards the phrase ‘as gold rings set with the beryl’ in the verse, it describes the condition of his fingers. However, Prophet Muhammad (pbAh) did use a ring on his finger. It is narrated by ibn ‘Umar inShama’il Tirmidhi:
عن ابن عمر قال اتخذ رسول الله صلى الله عليه وسلمخاتما من ذهب فكان يلبسه في يمينه فاتخذ الناس خواتيم من ذهب، فطرحه وقال لا ألبسه أبدا فطرح الناس خواتيمهم.
The Prophet (pbAh) got a gold ring prepared and he used to wear it on his right hand, so the people also adopted gold rings. [But when wearing of gold was prohibited for men,] he put it away and said, ‘I would never wear it.’ So the people also put away their [gold] rings [and adopted silver rings]. (p.84f).
Anas reports that there was an Ethiopian beryl in it:
عن بن شهاب حدثني أنس بن مالك قال كان خاتم رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَمن ورق وكان فصه حبشيا[19]
The ring of the Apostle of Allah (pbAh) was made of silver and its stone was an Ethiopian one.
Obviously, the words of the prophecy and the explanations of the Christian scholars find their fulfillment only in the person of Prophet Muhammad (pbAh). The search of these qualities in Jesus Christ (pbAh) or to apply these explanations to the person of Jesus Christ (pbAh) is merely a vain effort, which can be based on internal credulity and not on some concrete, authentic, and objective reality.
After studying the first part of the verse the remaining part of the verse is to be explored now. Its words are:
His belly is as bright ivory overlaid with sapphires.
It is the exact and literal rendering of the clause. It is recorded hereunder in the original Hebrew words:
ספירים׃מעלפתשן  עשתמעיו
Strong’s Dic.has recorded the meanings of its words as:
Belly       מעיו    (me‘ah): Probably means to be soft; the intestines, the abdomen (Entry 4578, p. 69).                    
Bright    עשת  (‘eshat): Its root word ‘ashat means to be glossy; hence (through the idea of polishing) to ex-cogitate (as if forming in the mind; dicover by thinking); shine, think (Entry 6245, p.92).
Ivory     שן  (shen): A tooth; spec. (for 8143 [where it means tooth of elephant]), ivory (Entry 8127, p. 119).
Overlaid מעלפ  (‘alaf): To veil, cover, overlaid (Entry 5968, p. 89).
Sapphiresספירים(sapheer): A gem, sapphire(Entry 5601, p.83).
In the light of these meanings, the Hebrew clause may be interpreted in the following terms:
His belly is soft and shining; it is brilliantly white like ivory; there are greenish/bluish brown hair on it, that look like sapphires on a white, soft, smooth, and shining surface.
It is an exact and complete picture of the relevant part of the body of Prophet Muhammad (pbAh), as is explained in the coming pages.
Before giving these details it is pertinent to examine the following explanation of the theme in Pulpit Commentary:
The description of the body is of the outward appearance and figure only, though the word itself signifies ‘inward parts’. The comparison with ivory work refers to the glancing and perfect smoothness and symmetry as of a beautiful ivory statue, the work of the highest artistic excellence. The sapphire covering tempers [mixes in due proportion; adjusts, matches] the white. The beautiful blue veins appear through the skin and give a lovely tint to the body.[20]
No doubt this passage of the Pulpit Commentary depicts the perfect and faithful picture of the words of the Bible; but it has nothing to do with the features of Jesus Christ (pbAh), because no proof or reference can be afforded to attach these details in favour of the person of Jesus Christ (pbAh). On the other hand it thoroughly applies to Prophet Muhammad (pbAh), the details of whose features have been recorded in the annals of history in unequivocal terms. ‘Ali reports:
كَانَ عَلِيٌّ رَضِيَ اللَّهُ عَنْهُ إِذَا وَصَفَ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَقَالَ )(أَجْرَدُ[21]ذُو مَسْرُبَةٍ )(قَالَ أَبُو جَعْفَرٍ سَمِعْتُ الْأَصْمَعِيَّ يَقُولُ فِي تَفْسِيرِهِ صِفَةَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَوَالْمَسْرُبَةُ هُوَ الشَّعْرُ الدَّقِيقُ الَّذِي هُوَ كَأَنَّهُ قَضِيبٌ مِنْ الصَّدْرِ إِلَى السُّرَّةِ[22]
The Prophet had no hair on his body [torso] except a thin line of hair from chest to navel. (...) Abu Ja‘far says that he heard al-Asma‘i saying while describing the features of the Prophet (pbAh) that َالْمَسْرُبَةُ is the thin line of hair like a twig or stick from chest to navel.
Abu Tufayl says:
عَنْ أَبِي الطُّفَيْلِ قَالَ)(كَانَ أَبْيَضَ مَلِيحَ الْوَجْهِ)(مُقَصَّدًا[23]
The Prophet had an elegant white colour, handsome face, and he was of an average height.
Khulasat al-Siyar has recorded:
The Prophet (pbAh) had a thin stick of hair from his chest to navel and there was no hair on his chest and belly besides this. His chest and belly were level.[24]
The words speak of themselves who the ‘Beloved’ and the ‘Praised One’ of King Solomon (pbAh) had been. Obviously the words literally apply to Prophet Muhammad(pbAh). They can in no sense be applied to Jesus Christ (pbAh). However, the theme is explained below through juxtaposing the relevant traits from the biblical statements and their exegeses and lexicons by the biblical scholars; and the Islamic tradition:
Figuratively, his out-stretched hands are the symbol of his great power, authority, and generosity. Physically and apparently, they are clean bright, soft, smooth and precious like gold. He wears a ring in his finger wherein beryl and topaz have been inlaid properly.




His belly is soft and shining; it is brilliantly white like ivory and there are greenish/bluish brown hair on it, that look like sapphires on a white, smooth, soft, and shining surface.
His wrists were long, his palms were large, and his fingers suitably elongated (Hind bin Abi Halah). His palms were softer than silk (Anas) and more fragrant than musk (AbuJuhayfah). As to the physical power of his limbs, he defeated the most power-ful wrestler of Arabia of the time, Rukanah, in a bout.
As to his practical wisdom and authority it is to be noted that he started his life as a resourceless orphan, but when he left this world, he wielded sole authority over the whole Arabia. He was so generous that whenever he was asked for something, he never said ‘No’ [to anyone]. It is recorded that the Prophet used gold ring, but when wearing of gold was prohibited for men, he used a silver ring. Anas reports that there was an Ethiopian beryl in it.
The Prophet (pbAh) had an elegant white colour (Abu Tufayl). He had no hair on his body [torso] except a thin line of hair from chest to navel (‘Ali). He had a thin stick of hair from his chest to navel and there was no hair on his chest and belly besides this. His chest and belly were level.
________
87. His Legs and Countenance The next verse (15) is:
שוקיו עמודי שש מיסדים על־אדני־פז מראהו כלבנון בחור כארזים[1]
His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.[2]
This verse includes two independent descriptions. The first description relates to the legs of the ‘beloved’ and the second one relates to his countenance. Firstly, the study of the legs of the ‘beloved’ is being undertaken, for which the KJV has used the words ‘His legs are as pillars of marble, set upon sockets of fine gold’. The Rev. R. A. Redford explains it as follows:
So in the description of the legs we have the combination of white and gold, the white marble setting forth greatness and purity, and the gold sublimity and nobleness; intended, no doubt, to suggest that in the royal bridegroom, there was personal beauty united with kingly majesty.[3]
The commentator here asserts that these words undoubtedly signify the combination of personal beauty and kingly majesty in the bridegroom. As far as ‘Personal Beauty’ of Jesus is concerned:
It was never said of the child Jesus, as of the child Moses, when he was born, that he was exceedingly fair [Acts 7:20][4]; nay, he had no form nor comeliness (Isa. 53:2[5]).[6]
As to his ‘Kingly Majesty’, it is not a statement of fact, but is a grave mockery, to assign it to a person, about whom it is recorded in the very Bible:
Then the soldiers of the governor took Jesus into the Praetorium[7] and gathered the whole garrison around Him. And they stripped Him and put a scarlet robe on Him. When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knees before Him and mocked Him, saying, ‘Hail, King of the Jews!’ Then they spat on Him, and took the reed and struck Him on the head.[8]
The Pulpit Commentarydid not indicate any literal application of this sentence of the ‘Song’. It gave it entirely a figurative sense (‘that in the royal bridegroom, there was personal beauty united with kingly majesty’). But, in fact, it can by no means be applied or related to Jesus Christ (pbAh).
When the description of the evangelists regarding the last days of Jesus Christ (pbAh) be studied, one comes across an unsteady, unstable, and wavering person. On the one hand, he wishes, ‘O My Father, if it is possible, let this cup [of death] pass from Me;[9]’ on the other hand, he seems to accept it half-heartedly saying, ‘nevertheless, not as I will, but as you will.[10]’ No doubt the last words claimed to have been uttered by Jesus, ‘Eli, Eli, lama sabachthani?’ (My God, My God, why have you forsaken me?)[11] reveal the belief in the Oneness and Omnipotence of God, but at the same time they show his human limitations and complaint. Keeping in view the critical nature of the moment, they are not compatible with the ideals of perseverance and steadfastness. No doubt they are very apt and meaningful for supplication in solitude, but pronouncing these words openly in public at the time of suffering reveals lack of commitment, courage and confidence in one’s mission and ideals, which are not befitting of the Prophet Jesus (pbAh). ‘Stateliness’, ‘steadfastness’, and ‘magnificence’ are quite irrelevant words for Jesus Christ (pbAh). Such words can neither be applied literally nor figuratively to the life of Jesus Christ (pbAh) in the light of the Bible; wheras they are quite relevant to the life of Prophet Muhammad (pbAh). The unwavering steadfastness of Prophet Muhammad (pbAh) in extremely adverse circumstances of the battlefields of Badr and Hunayn is a rare phenomenon in the annals of the world history.[12] Keeping in view these facts, one is forced to admit the adroitness of Matthew Henry to twist the facts in his favour. He asserts:
This bespeaks his stability and steadfastness; where he sets his foot he will fix it; he is able to bear all the weight of government that is upon his shoulders [one is at a loss to find any substance to this blatant misstatement], and his legs will never fail under him. This sets forth the stateliness and magnificence of the going of our God, our King, in his sanctuary.[13]
Setting aside the figurative application, even when these words of King Solomon (pbAh) be compared to the facts and physical features of Prophet Muhammad (pbAh), one is not to face any disappointment.
Hasan bin Ali (the grandson of the Prophet pbAh) states that he asked his maternal uncle Hind bin Abi Halah (the step-son of the Prophet) about the features of the Prophet (pbAh). He told (about the relevant features):
وَالقَدَمَيْنِ شَائلَ[14]الاَطْرَافِ، خُمْصَانَ الاَخْمَصَيْن[15]ِ، مَسِيْح[16]َالقَدَمَيْنِ، يَنْبُو[17]ْ عَنْهُما الْمَاءُ، اِذا زالَ[18] زالَ قَلْعاً[19]، يَخْطُو  [20]ْتَكْفِيًّا[21]، و يَمْشِي هَوْناً، ذَرِيْعَ[22]المَشْيِ اذا مَشَي كأنَّما يَنْحَطُّ مِن [23]صَبَبٍ[24]
The middle parts of both of his feet were fully fleshed and raised. The soles of his feet were a bit deep [arch-like: which is the sign of strong and healthy feet, having firm ground-grip]. His feet were soft and smooth. Because of their cleanliness and smoothness the water did not remain there but flowed away quickly [as it flows down from gold]. When he walked, he lifted his legs with vigor, [as if walking towards a serious assignment or involvement] leaned slightly forward and placed his feet fully, carefully and softly on the ground. He did not walk arrogantly. He walked at a quick pace with measured treads and long steps. He did not take small steps. When he walked it seemed as if he was descending to a lower place.
Abu Hurayrah states:
كان َرَسُولُ اللَّهِصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَأبيَضَ كأنَّما صِيغَ مِن فِضَّةٍ [25]
Rasulullah (pbAh) was so cleanly, clearly, and beautifully white, as though his body was fabricated by and moulded from silver.
White colour is generally associated with silver and marble. The association of the legs with marble indicates their white and bright colour and it is an established fact that Prophet Muhammad (pbAh) was of white colour as has been explained earlier and just above in Abu Hurayrah’s tradition. Moreover, this association of the legs with marble indicates internal strength and external beauty. The characteristics of the legs and feet of Prophet Muhammad (pbAh) have been mentioned above under the tradition of Hind. Abu Hurayrah states:
عَنْ أَبِي هُرَيْرَةَ قَال (...) مَا رَأَيْتُ أَحَدًا أَسْرَعَ فِي مِشْيَتِهِ مِنْ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَكَأَنَّمَا الْأَرْضُ تُطْوَى لَهُ إِنَّا لَنُجْهِدُ أَنْفُسَنَا وَإِنَّهُ لَغَيْرُ مُكْتَرِثٍ[26]
I did not see anyone faster than the Apostle of Allah (pbAh) in his walking. It seemed as if the earth was being folded for him. We were exhausted in the effort to keep pace with him whereas he did not show even a sign of any fatigue.
Jabir bin Samurah says:
عَنْ جَابِرِ بْنِ سَمُرَةَ قَالَ كَانَ فِي سَاقَيْ رَسُولِ اللَّهِصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَحُمُوشَةٌ [27]
Both the shanks of the Apostle of Allah (pbAh) were thin.
Had the shanks been fleshy, their lower part would have been slim and the middle part very fat. In that case, the simile of ‘pillars of marble’ could not have been applied to them, because the thickness of a pillar is almost equal throughout. As already stated:
عَنْ أَنَسٍ رَضِيَ اللَّهُ عَنْهُقَالَ كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَضَخْمَ الْيَدَيْنِ وَالْقَدَمَيْنِ [28]
The Prophet’s (pbAh) hands and feet were heavy, large and magnificent.
It is a common phenomenon that the parts of the body which remain covered under clothes are white whereas the colour of the parts of the body of even the white people which are open to sun, becomes brownish (golden)[29], especially in hot countries. Keeping in view all the above details it becomes quite clear that the slim shanks resembling white marble pillars on the brown, bulky, and beautiful feet (sockets of gold), present a true and exact picture of the beloved of King Solomon (pbAh). Whoever compares King Solomon’s (pbAh) account of his beloved’s relevant features with the features of Prophet Muhammad (pbAh), would face no hardship in discovering the reality. It would be interesting to note that the detailed account of even the commentators of the Bible tallies only with Prophet Muhammad (pbAh), and the features of Jesus Christ (pbAh) have nothing to do with it.
The second part of verse 15 is:
His countenance is as Lebanon, excellent as the cedars.
Matthew Henry explains this sentence as follows:
His countenance (his port and mien) is as Lebanon, that stately hill; his aspect[30]beautiful and charming, like the prospect[31] of that pleasant forest or park, excellent as the cedars, which, in height and strength, excel other trees, and are of excellent use. Christ is a goodly person; the more we look upon him the more beauty we shall see in him.[32] [Everything subjective and wishful description! No objective study or reference can be afforded in favour of his description.]
The explanation of Lebanon is being afforded from a relatively modern Dictionary of the Bible:
LEBANON, the name of the mountain range parallel to the eastern Mediterranean coast. (…). The name derives from a Hebrew word for ‘white’[33] and refers to snow-capped peaks of the range (Jer. 18:14). (...). The Lebanon mountains were famous not only for their beautiful white peaks but for their cedar forests (1Kg. 4:33; 2Kgs. 14:19; Pss. 92:12; 104:16). These tall and beautiful trees were sought by many peoples in the ancient world. (...). King Solomon used cedars of Lebanon in the construction of the Temple in Jerusalem (...) and in his palace (1kgs. 7:2-3).[34]
Strong’s Dic. indicates that the strong grip of its roots was an important quality of the cedar tree; ‘from the tenacity[35] of its roots’.[36]
The Hebrew Bible word for ‘countenance’ is ‘מראה’, i.e. ‘mar’eh’. It means:
From 7200 [ra’ah; a primary root; to see, literally or figuratively:- advise, approve, appear, consider, perceive, think]; a view (the act of seeing); also an appearance (the thing seen), whether (real) a shape (esp. if handsome, comeliness; often plural, the looks), or (mental) a vision, (...) countenance, fair, favoured.[37]
It can thus be interpreted as follows:
His apparent beauty and comeliness, his lovely appearance and attractive features, his comprehensive looks and lofty ideals, his deep thoughts and far-sightedness are like Lebanon.
The word ‘Lebanon’ has been explained above. Strong’s Dic. explains it in following terms:
From3825 [Lebab; heart {corresponding to 3824:- ‘lay’bawb, courage, friendly, kindly, understanding, intellect, mind’}]; (the) white mountain (from its snow), Lebanon, a mountain range in Palestine:-Lebanon.[38]
It signifies that this word is used for the mountain range of Lebanon and the land of Lebanon due to its snow-covering and white colour. But its literal meanings are ‘heart, courage, intellect and understanding’. The cumulative sense of this simile can be interpreted as below:
The beloved of King Solomon is like beautiful snow-covered mountains of Lebanon in apparent beauty and comeliness. His eyes are replete with love and affection. On the one hand he is a huge and high mountain of courage and valour and on the other hand, he is great in his intellect, understanding, and right thinking.
It has been explained above that according to the account of the New Testament these qualities cannot be attributed to Jesus Christ (pbAh). On the other hand, as far as Prophet Muhammad (pbAh) is concerned, they depict his complete picture. The theme has been discussed in the above pages at some places. A few sentences of Umm Ma‘bad’s account of Prophet Muhammad (pbAh) are being afforded here again:
 [4274] (...) )خرج من مكة مهاجرا إلى المدينة وأبو بكررضي الله عنهومولى أبي بكر عامر بن فهيرة ودليلهما الليثي عبد الله بن أريقط مروا على خيمتي أم معبد الخزاعية) (أبو معبد اللبن أعجبه قال من أين لك هذا يا أم معبد والشاء عازب حائل ولا حلوب في البيت قالت لا والله إلا أنه مر بنا رجل مباركمن حاله كذا وكذا قال صفيه لي يا أم معبد(قالت رأيت رجلا ظاهر الوضاءة[39]أبلج[40]الوجه حسن الخلق (...) عنقه سطع (...) أحور اكحل. إن صمت فعليه الوقار وإن تكلم سماه وعلاه البهاء أجمل الناس وأبهاهم[41]من بعيد وأحسنه وأجمله من قريب حلو المنطق فصلا لا نزر ولا هذر كأن منطقه خرزات نظم يتحدرن (...) غصن بين غصنين فهو أنضر الثلاثة منظرا وأحسنهم قدرا (...) محفود محشود لا عابس ولا مفند.[42]
Umm Ma‘bad said: I saw a man with bright colour, shining face, attractive structure, (…), long neck, white and black eyes, (...), serene, sober, and dignified when silent, attractive and captivating when speaking, brilliant and beautiful when seen from afar, comely and sweet when nearby [the simile of beautiful valleys and snow-clad peaks of the magnificent mountain of Lebanon be brought to mind], candid conversation, words clear-cut, plain, and unequivocal, neither insufficiently brief nor nonsensically verbose, style so beautiful as if pearls be falling down from a string, a branch between two branches, which is the most good-looking, full and fresh of the three, (...) obeyed (by his companions) and honoured, neither rude and crude nor extravagantly absurd.
The second simile of the sentence is ‘excellent as the cedars.’ The Hebrew Bible word for this ‘excellent’ is ‘בחר’ (bahar). It means:
To try, i.e. (by implication) select, acceptable, appoint, choose (choice), excellent, join, be rather, require.[43]
The word ‘cedar’ has been explained above. Collins Dic. has explained it as below:
Any Old World coniferous tree having spreading branches, needle-like evergreen leaves, and erect barrel-shaped. See also cedar of Lebanon (with level spreading branches and fragrant wood), deodar.[44]
The beautiful colour and silk-like softness and smoothness of its wood, the beauty of the fabrication of its tissues, its tenacity and durability, its immunity and resistance against termite and corrosion, its soft and perpetual fragrance, the strength and firm ground grip of its roots, its long life, vast spreading of its branches and its soothing shade, its lofty stature make it matchless in value and quality. Keeping in view this lexical research this simile can be explained as follows:
This magnificent, choicest, and distinguished person of the tribe of Kedar [a play on the word ‘cedar’] and the impressive, invincible, and sweet word of Allah presented by him are beneficial and benevolent and the beauty and virtue incarnate like the cedar tree. He is esteemed and cherished as the fragrant, good-looking, strong, smooth, and soft cedar wood is. The grip of his root (base or foot) is firm. His branches (influence of his teachings) are stretched far and wide. He is extremely pleasant, agreeable and desirable.

88. Speech of His Mouth (1/2) The last verse of this passage is the most important verse of the prophecy. The wording of the verse is:
חכו ממתקים וכלו מחמדים זה דודי וזה רעי כנות ירושלים[1]
His mouth is most sweet, yea, he is altogether lovely. This is my beloved, and this ismy friend, O daughters of Jerusalem.
The first clause of this verse is: ‘His mouth is most sweet’ which would be explored in this chapter. The remaining clauses will be dealt with in the next chapters. Matthew Henry explains it as follows:
His mouth is most sweet; it is sweetness in itself; it is sweetness (so the word is); it is pure essence, nay, it is the quintessence of all delights, v. 16. The words of his mouth are all sweet to a believer, sweet as milk to babes, as honey to those that are grown up. (Ps cxix, 103).[2]
The Broadman’s Com. has explained it as follows:
Not only was her lover the epitome[3] of character and of striking physique, but he wielded the language of love with eloquent[4] sweetness.[5]
The Pulpit Commentary has interpreted it as follows:
His mouth, or palate, is sweetness itself; that is, when he speaks his words are full of winning love.[6]
Ronald A Knox has accomplished its commentary in a brief but beautiful and meaningful exclamatory sentence:
Oh, that sweet utterance![7]
The commentator of the ‘Songs’ in the New Bible Com. (Revised), J. A. Balchin, has explained this clause in a single sentence:
Speech; literally ‘palate’ which is considered as the organ of speech.[8]
W. J. Cameron, has explained it only with the help of two references in the New Bible Com:
His mouth (16) cf. Pr.[9] xvi.21; Ps.[10] xlv.2.[11]
It may be noted here that verse 16 is not mentioned in the Dummelow’s Com. (NY: Macmillan & Co., 1956).
The Pulpit Com. has explained it further as:
His mouth was all sweetness (the literal rendering), both his holy words and his gracious looks. (...). The very tones of that most sacred voice must have had an indescribable sweetness.[12]
It becomes abundantly clear from the above exegetical quotations that the word ‘mouth’ of this clause stands for ‘speech’. It has not been used here in the literal sense of the physical ‘mouth’ or ‘lips’. The word ‘mouth’ has been used in the very Bible as well a number of times in the same sense, for example:
Whoso killeth any person, the murderer shall be put to death by the mouth of witnesses.[13]
‘Mouth of witnesses’ would here mean only the words of the witnesses. It can by no means signify the physical mouth or lips etc. In the same way, in Deu. 17:6[14]; 19:15[15] the word mouth has been used for words and evidence. It has been noted in 2 Samuel, ‘thy mouth has testified against thee.’[16] 1Ki. says:
 Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commandeth thee. [17]
After being established that the word ‘mouth’ here means ‘speech or utterance’ and keeping in view the sense of these words of King Solomon (pbAh), one should explore their real and exact significance.
It may be noted here that Prophet Muhammad (pbAh) conveyed two things through his mouth: the Holy Qur’an and his own words regarding the Islamic culture.
As regards his own words, they are admitted to be very lucid, compact, sweet, and eloquent. Hereunder are some of his sayings. Abu Hurayrah  reports:
رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَقال ليس الشديد بالصرعة إنما الشديد الذي يملك نفسه عند الغضب[18]
The Prophet of Allah (pbAh) said that the strong is not the one who overcomes one’s competitor in a bout. But the strong and brave is the one who controls oneself in anger.
عن أبي سعيد الخدري ألا وخيرهم بطيء الغضب سريع الفيء ألا وشرهم سريع الغضب بطيء الفيء[19]
(...). Beware! (as regards anger) the best among you is the person who is slow in getting angry but calms down quickly; and the worst among you is the one who enrages immediately but calms down slowly.
عن أنس بن مالك عن النبيصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَقال لا يؤمن أحدكم حتى يحب لأخيه أو قال لجاره ما يحب لنفسه[20]
No one truly believes until he likes for his brother (or he said ‘his neighbour’) what he likes for himself.
عن أبي هريرة قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  إنما بعثت لأتمم مكارم الأخلاق[21]
I have been sent down to bring good manners and desirable behaviour to perfection.
عن أبي بردة بن أبي موسى الأشعري عن أبيه عن النبيصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  أنه كان يدعو بهذا الدعاء اللهم اغفر لي خطيئتي وجهلي وإسرافي في أمري وما أنت أعلم به مني اللهم اغفر لي جدي وهزلي وخطئي وعمدي وكل ذلك عندي اللهم اغفر لي ما قدمت وما أخرت وما أسررت وما أعلنت  وأنت على كل شيء قدير[22]
O Lord, forgive me: my mistake and my ignorance and my transgression (wrong doings) in my affairs, and (all) the other errors that you know better than I. O Lord, forgive me those of my errors which I committed with serious effort, and which I took lightly and committed unmindfully; and the sins which I did mistakenly, and the sins that I committed intentionally: and I have committed all of these sins. O Lord, forgive me the sins that I have committed previously, and the sins that I put off to be done in future; and the sins that I committed secretly and the sins that I did shamelessly and openly. You are All-Potent.
عن أبي هريرة قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَالمسلم من سلم المسلمون من لسانه ويده والمؤمن من أمنه الناس على دمائهموأموالهم  [23]
‘The true Muslim is the one from whose hands and tongue the other Muslims are (in peace and) secure and the true believer is the one from whom the human beings believe themselves to be safe and secure regarding their lives and property.’
عن أنس عن النبيصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَقال يسروا ولا تعسروا وبشروا ولا تنفروا[24]
Provide convenience and don’t create troubles and hardships [for people]; deliver good message to people (in a pleasant manner) and do not present it in a way that creates hatred (towards the message or the messenger).
عن أبي أمامة قال قال رجل يا رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَما الإيمان قال إذا سرتك حسناتك وساءتك سيئاتك فأنت مؤمن قال يا رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَفما الإثم قال إذا حاك في قلبك شيء فدعه[25]
A man asked the Holy Prophet (pbAh), ‘What is faith?’ He replied: ‘When your good deeds give you pleasure and your bad deeds grieve you, you are then a person of faith.’ He enquired: ‘O Apostle of Allah (pbAh), what is sin?’ The Prophet (pbAh) replied: ‘When anything pinches you in yourself [that is a sin]. You should avoid it.’
عن تميم الداري أن النبيصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَقال الدين النصيحةقلنا لمن قال لله ولكتابه ولرسوله ولائمة المسلمين وعامتهم   [26]
The Prophet (pbAh) said: ‘The Faith is (nothing but) well-wishing and sincerity;’ we asked for whom. He said, ‘For Allah, for His book, for His Prophet, for the leaders of the Muslims, and for the people at large.’
عن عبد الله بن مسعود عن النبيصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَقال لا يدخل الجنة من كان في قلبه مثقال ذرة من كبر قال رجل إن الرجل يحب أن يكون ثوبه حسنا ونعله حسنة قال إن الله جميل يحب الجمال الكبر بطر الحق وغمط الناس[27]
The one who holds even the slightest pride, will not enter the kingdom of heaven. A person asked the Prophet: ‘O Prophet of Allah (pbAh), some people wish that their clothes and shoes should be beautiful.’ The Prophet (pbAh) said, ‘God is beautiful, and He likes beauty. As far as pride is concerned, it is to disregard righteousness due to arrogance and to look down upon people.’
عن أبي سعيد الخدري وعن أبي هريرة عن النبيصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَقال ما يصيب المسلم من نصب ولا وصب ولا هم ولا حزن ولا أذى ولا غم حتى الشوكة يشاكها إلا كفر الله بها من خطاياه[28]
If a Muslim undergoes some fatigue, grief and distress, or even feels a pain of the prick of a thorn [and forbears it patiently], Allah Almighty, in return, forgives some of his previous sins.
عن صهيب قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَعجبا لأمر المؤمن إن أمره كله خير وليس ذاك لأحد إلا للمؤمن إن أصابته سراء شكر فكان خيرا له وإن أصابته ضراء صبر فكان خيرا له[29]
The matter of the believers is marvellos and wonderful, as each of their affairs is good for them, and this is only for believers and none else. If they enjoy comfort and happiness, they show gratitude for it (towards Allah) and it is good for themselves, and if they have to face some adversity they show patience. It is also good for them.
يا أيها الناس ألا إن ربكم واحد وإن أباكم واحد ألا لا فضل لعربي على أعجمي ولا لعجمي على عربي ولا لأحمر على أسود ولا أسود على أحمر إلا بالتقوى[30]
O people, verily your Sustainer is One and your father is one. Listen attentively, no Arab has any superiority over a non-Arab and no non-Arab has any superiority over an Arab; neither has any red person superiority over a black person, nor has a black person any superiority over the red one. The only superiority is due to Godliness.
عن أبي هريرة قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَانظروا إلى من أسفل منكم ولا تنظروا إلى من هو فوقكم فهو أجدر أن لاتزدروا نعمة الله[31]
Look towards the one who is inferior to you (financially); do not look towards the one who is superior to you (in wealth). In this way you will most probably not underestimate the blessings of Allah upon you.
عن أبي شريح أن النبيصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَقال والله لا يؤمن والله لا يؤمن والله لا يؤمن قيل ومن يا رسول الله قال الذي لا يأمن جاره بوائقه[32]
The Holy Prophet (pbAh) said, ‘By God, they are not believers, by God they are not believers, by God they are not believers.’ People asked, ‘which ones, O Apostle of Allah (pbAh)?’ He said, ‘Whose neighbours are not safe and secure from their devastations and treacheries.’
أنس بن مالك رضي الله عنه قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَما آمن بي من بات شبعانا وجاره جائع إلى جنبه وهو يعلم به[33]
Those are not believers who spent their night while they had had their fill and their neighbour on their side was hungry; and they knew it.
قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَإن من حسن إسلام المرء تركه مالا يعنيه[34]
The grace and beauty of the Islam of some human beings is that they do not indulge in affairs irrelevant to them.
عن أبي هريرة قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَالكلمة الحكمة ضالة المؤمن فحيث وجدها فهو أحق بها[35]
The word of wisdom is the lost property of the believer, so he has a better right to it wherever he finds it.
عن أنس بن مالك قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  طلب العلم فريضة على كل مسلم[36]
Seeking of knowledge is obligatory upon every Muslim [irrespective of caste or gender].
عن أبي أمامة الباهلي قالذكر لرسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَرجلان أحدهما عابد والآخر عالم فقال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَفضل العالم على العابد كفضلي على أدناكم[37]
The cases of two persons were mentioned before the Apostle of Allah; one of them was a devoted worshipper and the other was a scholar. The Apostle of Allah said ‘The pre-eminence of the scholar over (mere) worshipper is like my pre-eminence over the lowest among you.’
عن أبي مالك الأشعري قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَالطهور شطر الإيمان[38]
Purification [and cleanliness] is a part of the Faith.
عن أبي هريرة رضي الله عنه قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ  من لم يدع قول الزور والعمل به فليس لله حاجة في أن يدع طعامه وشرابه[39]
Who did not abandon false words, and actions based on falsehood (while fasting), Allah is indifferent to their giving up food and drink.
عن جابر بن عبد الله قال مرت جنازة فقام لها رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَوقمنا معه فقلنا يا رسول الله إنها يهودية فقال إن الموت فزع فإذا رأيتم الجنازة فقوموا[40]
A bier (coffin) with dead body passed by (us) and the Apostle of Allah stood up for it and we also stood up with him. Then we said, ‘Apostle of Allah (pbAh)! it is a Jewess.’ He said, ‘Death is certainly a horror, so when you see a bier proceeding, do stand up (for it; whether it be a Muslim or a non-Muslim.)’
عن عبد الله بن الحارث بن حزم قال ما رأيت أحدا أكثر تبسما من رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ[41]
I never saw anyone who might have been of more smiling face than the Apostle of Allah (pbAh).
عن جرير بن عبد الله قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَمن لا يرحم الناس لا يرحمه الله عز وجل[42]
Allah shall not extend [His Grace and] mercy to the one who does not show mercy to the people.
عن زربي قال سمعت أنس بن مالك يقول فقال النبيصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَليس منا من لم يرحم صغيرنا و لميوقر كبيرنا[43]
The one is not of us who is not kind to our younger ones and who does not show due regard to our elderly ones.
عن أبي هريرة عن النبيصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَأنه قاللا يلدغ المؤمن من جحر واحد مرتين[44]
The believer is not bitten twice from the same hole.
عن أبي هريرة قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَمن لا يشكر الناس لا يشكر الله[45]
Who does not express gratitude to the people, is not grateful to Allah.
عن واثلة بن الأسقع قال سمعت رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَيقول من باع عيبالم يبينه لم يزل في مقت الله[46]
Whoever sells something with a defect in it, which he does not expose, shall remain under displeasure of Allah for ever.
عن عبد الله بن عمر قال قال رسول اللهصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَأعطوا الأجير أجره قبل أن يجف عرقه[47]
Give the workers their wages before their sweat gets dry.
بن أبي قَتَادَةَ عن أبيه أَنَّ النبي eنهى أَنْ يُتَنَفَّسَ في الْإِنَاءِ[48]
The Prophet (pbAh) forbade breathing into the vessel [while drinking].
 عن الْمِقْدَامِ رضي الله عنه عن رسول اللَّهِ eقال ماأَكَلَ أَحَدٌ طَعَامًا قَطُّ خَيْرًا من أَنْ يَأْكُلَ من عَمَلِ يَدِهِ وَإِنَّ نَبِيَّ اللَّهِ دَاوُدَ عليه السَّلَام كان يَأْكُلُ من عَمَلِ يَدِهِ[49]
Nobody ever took any meal better than what he took through the (earnings of the) labour of his hands; and the Prophet of Allah, Da$wood (pbAh) used to eat of the labour of his hands.
عُمَرَ بن الْخَطَّابِ رضي الله عنه  ) ِ(...قال سمعت رَسُولَ اللَّهِ eيقول إنما الْأَعْمَالُ بِالنِّيَّات[50]
Verily actions depend on, and are to be judged according to, intentions.[51]
عن أنس بن مالك قال) (لا إيمان لمن لا أمانة له ولا دين لمن لا عهد له[52]
The one is not a believer who breaches trust and is dishonest; and the one has no faith who does not keep promise.
عنأنس قال قال رسول الله eإذا تزوج العبد فقد استكمل نصف دينه فليتق الله في النصف الباقي[53]
When a man marries, he has indeed perfected half of his faith. As to the remaining half, let him be God-cautious.
عن أبي هُرَيْرَةَ رضي الله عنه قال جاء رَجُلٌ إلى رسول اللَّهِ eفقال يا رَسُولَ اللَّهِ من أَحَقُّ الناس بِحُسْنِ صَحَابَتِي قال أُمُّكَ قال ثُمَّ من قال ثُمَّ أُمُّكَ قال ثُمَّ من قال ثُمَّ أُمُّكَ قال ثُمَّ من قال ثُمَّ أَبُوك [54]َ
A man came [to the Prophet (pbAh)] and said, ‘O Apostle of Allah, which one of the people deserves my favour and affection the most?’ He said, ‘Your mother.’ He said, ‘Who next?’ He said, ‘Your mother.’ He asked the same question for the third time and the Prophet (pbAh) gave him the same answer. When the man repeated the same question for the fourth time the Prophet said, ‘Then your father.’
عن أبي عُبَيْدَةَ بن عبد اللَّهِ عن أبيه قال قال رسول اللَّهِ eالتَّائِبُ من الذَّنْبِ كَمَنْ لَا ذَنْبَ له[55]
The one who repents at and refrains from the sin, is like the one who committed no sin at all
كتب أبو بكرة إلى ابنه )(بأن لا تقضي بين اثنين وأنت غضبان فإني سمعت النبيصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَيقول لا يقضين حكم بين اثنين وهو غضبان[56]
An arbiter between two persons should not pass a judgment when he be enraged.
Some of the sayings of Prophet Muhammad (pbAh)have been afforded above. There is great wisdom and beauty in them. The case of the Qur’an is even more beautiful and charming. It is a masterpiece of its kind and style of literature. Hereunder are given some excerpts from the Holy Qur’an that exhibit its eloquence, sweetness and captivating force:
وَلَا تَسْتَوِي الْحَسَنَةُ وَلَا السَّيِّئَةُ ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ وَمَا يُلَقَّاهَا إِلَّا الَّذِينَ صَبَرُوا وَمَا يُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِيمٍ وَإِمَّا يَنزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللَّهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ[57]
 And good and evil are not alike. Repel evil with what is good. Then you will find your enemy like an affectionate friend. But this quality can only be achieved by those who forbear (and are patient); and none is granted this except those who are gifted ones. If the Devil tempts you towards evil, seek refuge in Allah, surely He is the All-hearing, All-knowing.
وَاصْبِرْ فَإِنَّ اللّهَ لاَ يُضِيعُ أَجْرَ الْمُحْسِنِينَ[58]
And be steadfast in patience; verily Allah will not let the reward of those who are righteous go waste.
لاَ إِكْرَاهَ فِي الدِّينِ قَد تَّبَيَّنَ الرُّشْدُ مِنَ الْغَيِّ فَمَنْ يَكْفُرْ بِالطَّاغُوتِ وَيُؤْمِن بِاللّهِ فَقَدِ اسْتَمْسَكَ بِالْعُرْوَةِ الْوُثْقَىَ لاَ انفِصَامَ لَهَا وَاللّهُ سَمِيعٌ عَلِيمٌ [59]
There is no compulsion in religion; truly the right way has become clearly distinct from error; and the one who rejects false deities and believes in Allah has grasped a firm handhold which will never break. And Allah is All-Hearing, All-Knowing.
اللّهُ وَلِيُّ الَّذِينَ آمَنُواْ يُخْرِجُهُم مِّنَ الظُّلُمَاتِ إِلَى النُّوُرِ وَالَّذِينَ كَفَرُواْ أَوْلِيَآؤُهُمُ الطَّاغُوتُ يُخْرِجُونَهُم مِّنَ النُّورِ إِلَى الظُّلُمَاتِ[60]
Allah is the protecting guardian of those who believe. He brings them out of darkness into the light; as for those who disbelieve, their guardians are false deities. They bring them out of light into darkness.
وَنَفْسٍ وَمَا سَوَّاهَا فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا قَدْ أَفْلَحَ مَن زَكَّاهَا وَقَدْ خَابَ مَن دَسَّاهَا[61]
Consider the human self (soul) and its perfect proportioning; and how it is imbued with moral failings as well as with consciousness of God. He indeed prospers who causes this ‘self’ grow in purity; and truly lost is he who corrupts and buries it [into dust and dirt].
مَنْ عَمِلَ صَالِحًا فَلِنَفْسِهِ وَمَنْ أَسَاء فَعَلَيْهَا وَمَا رَبُّكَ بِظَلَّامٍ لِّلْعَبِيدِ[62]
Who act righteously benefit their own soul; and who commit evil, shall have to bear the burden thereof: your Lord will not be unjust towards His servants.
ادْعُ إِلِى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ[63]
Invite (them) to the path of your Lord with wisdom and word of good and beautiful advice, and argue with them in the way that is best (and most gracious), for your Lord knows best who have strayed from His path and who receive guidance.


89. Speech of His Mouth (2/2)

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْاْ إِلَى كَلَمَةٍ سَوَاء بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَابًا مِّن دُونِ اللّهِ فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ[1]
Say; ‘People of the Book! Come now to a word common between us and you, that we serve none but God, and that we associate not aught with Him, and do not some of us take others as Lords, apart from God.’ And if they turn their backs, say: ‘Bear witness that we are Muslims.’[2]
وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمينَ مِن قَبْلُ وَفِي هَذَا لِيَكُونَ الرَّسُولُ شَهِيدًا عَلَيْكُمْ وَتَكُونُوا شُهَدَاء عَلَى النَّاسِ فَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلَاكُمْ فَنِعْمَ الْمَوْلَى وَنِعْمَ النَّصِيرُ [3]
And strive hard in the cause of Allah with all the striving that is due to Him. It is He who has elected you [to carry His message], and has imposed no hardship on you regarding the religion. This is the way of your forefather Abraham. It is He who has named you Muslims [Muslim, i.e., those who have surrendered themselves to Allah], in bygone times as well as in this (divine writ), so that the Apostle might bear witness to the truth before you, and that you might bear witness to it before all humankind. So be constant in prayer, render the purifying dues, and hold fast unto Allah. He is your Protector, and how excellent is this Protector, and how excellent is this Giver of Succour!
وَأَنزَلْنَا إِلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِّمَا بَيْنَ يَدَيْهِ مِنَ الْكِتَابِ وَمُهَيْمِنًا عَلَيْهِ فَاحْكُم بَيْنَهُم بِمَا أَنزَلَ اللّهُ وَلاَ تَتَّبِعْ أَهْوَاءهُمْ عَمَّا جَاءكَ مِنَ الْحَقِّلِكُلٍّ جَعَلْنَا مِنكُمْ شِرْعَةً وَمِنْهَاجًا وَلَوْ شَاء اللّهُ لَجَعَلَكُمْ أُمَّةً وَاحِدَةً وَلَـكِن لِّيَبْلُوَكُمْ فِي مَآ آتَاكُم فَاسْتَبِقُوا الخَيْرَاتِ إِلَى الله مَرْجِعُكُمْ جَمِيعًا فَيُنَبِّئُكُم بِمَا كُنتُمْ فِيهِ تَخْتَلِفُونَ[4]
Now We have revealed unto you the Book with the truth, fulfilling and testifying that which was revealed before it of the book, and as a guardian over it [and determining what is true therein]. Judge, therefore, between them [the followers of earlier revelation] in accordance with what Allah has revealed and do not follow their vain desires in preference to the truth which has come to you. To each among you We have prescribed a law and a pattern of life. Had Allah so willed, He would surely have made you a single community [professing one faith]. But His plan is to try and test you in what He has given you. So, strive as in a race in all virtues. All of you will return to Allah in the end. Then He will show you the truth of the matter in which you differed.
يَا أَيُّهَا الَّذِينَ آمَنُواْ إَن تَتَّقُواْ اللّهَ يَجْعَل لَّكُمْ فُرْقَاناً وَيُكَفِّرْ عَنكُمْ سَيِّئَاتِكُمْ وَيَغْفِرْ لَكُمْ وَاللّهُ ذُو الْفَضْلِ الْعَظِيمِ [5]
O you who believe! If you follow the path of Allah, He will grant you criterion (to judge between right and wrong), and will overlook your sins and will forgive you. For Allah is the Lord of unlimited grace.
يَا أَيُّهَا الَّذِينَ آمَنُواْ اتَّقُواْ اللّهَ وَابْتَغُواْ إِلَيهِ الْوَسِيلَةَ وَجَاهِدُواْ فِي سَبِيلِهِ لَعَلَّكُمْ تُفْلِحُونَ [6]
O you who believe! Do your duty to Allah, seek the means of approach unto Him, i.e. strive (with might and main) in His cause, so you may prosper.
)(وَاذْكُر رَّبَّكَ إِذَا نَسِيتَ وَقُلْ عَسَى أَن يَهْدِيَنِ رَبِّي لِأَقْرَبَ مِنْ هَذَا رَشَدًا[7]
(…). Call your Lord to mind when you forget, and say: ‘I hope that my Lord will guide me to that which is even nearer to the right path than this.’
لَن يَنَالَ اللَّهَ لُحُومُهَا وَلَا دِمَاؤُهَا وَلَكِن يَنَالُهُ التَّقْوَى مِنكُمْ [8]
Their [sacrificial animals’] flesh never reaches Allah, nor their blood: it is only your God-consciousness that reaches Him.  
اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ )([9]
Allah is the light of the heavens and the earth. (…).
تَبَارَكَ الَّذِي بِيَدِهِ الْمُلْكُ وَهُوَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ الَّذِي خَلَقَ الْمَوْتَ وَالْحَيَاةَ لِيَبْلُوَكُمْ أَيُّكُمْ أَحْسَنُ عَمَلًا وَهُوَ الْعَزِيزُ الْغَفُورُ الَّذِي خَلَقَ سَبْعَ سَمَاوَاتٍ طِبَاقًا مَّا تَرَى فِي خَلْقِ الرَّحْمَنِ مِن تَفَاوُتٍ فَارْجِعِ الْبَصَرَ هَلْ تَرَى مِن فُطُورٍ ثُمَّ ارْجِعِ الْبَصَرَ كَرَّتَيْنِ يَنقَلِبْ إِلَيْكَ الْبَصَرُ خَاسِأً وَهُوَ حَسِيرٌ وَلَقَدْ زَيَّنَّا السَّمَاء الدُّنْيَا بِمَصَابِيحَ وَجَعَلْنَاهَا رُجُومًا لِّلشَّيَاطِينِ وَأَعْتَدْنَا لَهُمْ عَذَابَ السَّعِيرِ [10]
Blessed is He in Whose hand is the kingdom and He is powerful over everything. Who created death and life, that He might put you to a test and make it clear which of you is best in conduct. And He is the All-mighty, the All-forgiving. Who has created the seven heavens, one above the other [in full harmony with one another]. You will not see an imperfection or lack of proportion in the creation of the Gracious One. So turn your vision once more: can you see anything missing in it? Turn your vision [upon it] again and yet again: [and every time] your vision will fall back upon you, frustrated and worn out.
وَلاَ تَجْعَلْ يَدَكَ مَغْلُولَةً إِلَى عُنُقِكَ وَلاَ تَبْسُطْهَا كُلَّ الْبَسْطِ فَتَقْعُدَ مَلُومًا مَّحْسُورًا○)...(وَلاَ تَقْتُلُواْ أَوْلادَكُمْ خَشْيَةَ إِمْلاقٍ نَّحْنُ نَرْزُقُهُمْ وَإِيَّاكُم إنَّ قَتْلَهُمْ كَانَ خِطْءًا كَبِيرًاوَلاَ تَقْرَبُواْ الزِّنَى إِنَّهُ كَانَ فَاحِشَةً وَسَاء سَبِيلاًوَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلاَ يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا○)...(وَأَوْفُواْ بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْؤُولاًوَأَوْفُوا الْكَيْلَ إِذا كِلْتُمْ وَزِنُواْ بِالقِسْطَاسِ الْمُسْتَقِيمِ ذَلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلاًوَلاَ تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولـئِكَ كَانَ عَنْهُ مَسْؤُولاً[11]
And do not keep your hand chained to your neck (out of miserliness), nor outspread it widespread altogether, or you will sit reproached and frustrated. (...). And do not kill your children for fear of poverty: it is We who provide sustenance for them and for you as well. Verily killing them is a great sin. And do not even approach adultery, for, behold, it is an abomination and an evil way. And do not take any human being’s life, [the life] which God has willed to be sacred, except for just cause. If anyone has been slain wrongfully, We have empowered the defender of his rights [to exact a just retribution]; but even so do not let him transgress the prescribed limits in exacting retribution, for he is upheld by law. (...). And be true to every promise: for, verily, [on the Day of Judgment] you will be called to account for every promise which you made. And give full measure when you measure out; and weigh with the straight balance: this will be [for your own] good, and best in the end. And do not concern yourselves with anything of which you have no knowledge: verily, the hearing, the sight, the heart, all of them, will be called to account for it. 
لَّيْسَ الْبِرَّ أَن تُوَلُّواْ وُجُوهَكُمْ قِبَلَ الْمَشْرِقِ وَالْمَغْرِبِ وَلَـكِنَّ الْبِرَّ مَنْ آمَنَ بِاللّهِ وَالْيَوْمِ الآخِرِ وَالْمَلآئِكَةِ وَالْكِتَابِ وَالنَّبِيِّينَ وَآتَى الْمَالَ عَلَى حُبِّهِ ذَوِي الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينَ وَابْنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلاةَ وَآتَى الزَّكَاةَ وَالْمُوفُونَ بِعَهْدِهِمْ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي الْبَأْسَاء والضَّرَّاء وَحِينَ الْبَأْسِ أُولَـئِكَ الَّذِينَ صَدَقُوا وَأُولَـئِكَ هُمُ الْمُتَّقُونَ[12]
Righteousness does not mean that you turn your face to the east or the west, but truly righteous are those who believe in Allah, and the Last Day, and the angels, and the divine revelation, and the prophets; and spend their wealth for love of Him, upon their near of kin and the orphans, and the needy, and the wayfarer, and the beggars, and getting the captives [slaves] freed from bondage; and are constent in prayer and pay regular purifying charity [Zakah]; and who keep their word whenever they promise, remain patient in distress, and steadfast in adversity, and in their struggle against evil. It is they who have proved themselves true; and it is they who are virtuous.
ثُمَّ إِنَّ رَبَّكَ لِلَّذِينَ عَمِلُواْ السُّوءَ بِجَهَالَةٍ ثُمَّ تَابُواْ مِن بَعْدِ ذَلِكَ وَأَصْلَحُواْ إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ رَّحِيمٌ [13]
Surely those who did evil out of ignorance, and, after repentance, reformed their conduct, shall find God Merciful and Gracious.
وَإِذَا جَاءكَ الَّذِينَ يُؤْمِنُونَ بِآيَاتِنَا فَقُلْ سَلاَمٌ عَلَيْكُمْ كَتَبَ رَبُّكُمْ عَلَى نَفْسِهِ الرَّحْمَةَ أَنَّهُ مَن عَمِلَ مِنكُمْ سُوءًا بِجَهَالَةٍ ثُمَّ تَابَ مِن بَعْدِهِ وَأَصْلَحَ فَأَنَّهُ غَفُورٌ رَّحِيمٌ [14]
And when those who believe in our signs come to you, greet them with: Peace be upon you! Your Sustainer has prescribed for Himself the law of grace and mercy, so that if anyone of you does a bad deed out of ignorance, and thereafter repents and lives righteously, then He is Most Forgiving, Gracious.
وَاللَّهُ خَلَقَ كُلَّ دَابَّةٍ مِن مَّاء فَمِنْهُم مَّن يَمْشِي عَلَى بَطْنِهِ وَمِنْهُم مَّن يَمْشِي عَلَى رِجْلَيْنِ وَمِنْهُم مَّن يَمْشِي عَلَى أَرْبَعٍ يَخْلُقُ اللَّهُ مَا يَشَاء إِنَّ اللَّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ[15]
Allah created every animal from water. Some of them go upon their bellies, and some of them walk on two feet, and some of them go upon four; God creates whatever He will; God is powerful over everything.[16]
خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ ثُمَّ جَعَلَ مِنْهَا زَوْجَهَا)...(يَخْلُقُكُمْ فِي بُطُونِ أُمَّهَاتِكُمْ خَلْقًا مِن بَعْدِ خَلْقٍ فِي ظُلُمَاتٍ ثَلَاثٍ ذَلِكُمُ اللَّهُ رَبُّكُمْ لَهُ الْمُلْكُ لَا إِلَهَ إِلَّا هُوَ فَأَنَّى تُصْرَفُونَ إِن تَكْفُرُوا فَإِنَّ اللَّهَ غَنِيٌّ عَنكُمْ وَلَا يَرْضَى لِعِبَادِهِ الْكُفْرَ وَإِن تَشْكُرُوا يَرْضَهُ لَكُمْ وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى ثُمَّ إِلَى رَبِّكُم مَّرْجِعُكُمْ فَيُنَبِّئُكُم بِمَا كُنتُمْ تَعْمَلُونَ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ[17]
He created you from a single being, then from that being He created its mate. (...). He creates you in your mothers’ wombs creation after creation (by stages) in threefold darknesses. Such is Allah your Lord; to Him belongs the sovereignty; there is no god but He; so how are you turned about? If you are unthankful, God is independent of you. Yet He approves not unthankfulness in His servants; but if you are thankful, He will approve it in you. No soul shall bear another’s burden. Then to your Lord shall you return, and He will tell you what you have been doing. He knows the thoughts within the breast.[18]
أَلَمْ تَرَ كَيْفَ ضَرَبَ اللّهُ مَثَلاً كَلِمَةً طَيِّبَةً كَشَجَرةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاء تُؤْتِي أُكُلَهَا كُلَّ حِينٍ بِإِذْنِ رَبِّهَا وَيَضْرِبُ اللّهُ الأَمْثَالَ لِلنَّاسِ لَعَلَّهُمْ يَتَذَكَّرُونَ وَمَثلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الأَرْضِ مَا لَهَا مِن قَرَارٍ يُثَبِّتُ اللّهُ الَّذِينَ آمَنُواْ بِالْقَوْلِ الثَّابِتِ فِي الْحَيَاةِ الدُّنْيَا وَفِي الآخِرَةِ  [19]
Do you not see how Allah sets forth a parable that a good word is like a good tree: its roots are firm and its branches are in heaven; it gives its produce every season by the leave of its Lord. So God strikes similitudes for people, so that they become mindful. And the likeness of a corrupt word is as a corrupt tree: uprooted from the earth, having no stability. Allah will strengthen the faithful with (His) steadfast Word, both in this life and the Hererafter.
يَا أَيُّهَا النَّاسُ ضُرِبَ مَثَلٌ فَاسْتَمِعُوا لَهُ إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللَّهِ لَن يَخْلُقُوا ذُبَابًا وَلَوِ اجْتَمَعُوا لَهُ وَإِن يَسْلُبْهُمُ الذُّبَابُ شَيْئًا لَّا يَسْتَنقِذُوهُ مِنْهُ ضَعُفَ الطَّالِبُ وَالْمَطْلُوبُ مَا قَدَرُوا اللَّهَ حَقَّ قَدْرِهِ إِنَّ اللَّهَ لَقَوِيٌّ عَزِيزٌ[20]
O humankind, a similitude is struck; so give you ear to it. Surely those upon whom you call, apart from God, shall never [be able to] create a fly, though they banded together to do it; and if a fly should rob them of aught, they would never rescue it from him. Feeble indeed alike are the seeker and the sought! They measure not God with His true measure; surely God is All-strong, All-mighty.[21]
أَوَلَمْ يَرَ الْإِنسَانُ أَنَّا خَلَقْنَاهُ مِن نُّطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُّبِينٌ وَضَرَبَ لَنَا مَثَلًا وَنَسِيَ  خَلْقَهُ قَالَ مَنْ يُحْيِي الْعِظَامَ وَهِيَ رَمِيمٌ قُلْ يُحْيِيهَا الَّذِي أَنشَأَهَا أَوَّلَ مَرَّةٍ وَهُوَ بِكُلِّ خَلْقٍ عَلِيمٌ الَّذِي جَعَلَ لَكُم مِّنَ الشَّجَرِ الْأَخْضَرِ نَارًا فَإِذَا أَنتُم مِّنْهُ تُوقِدُونَ أَوَلَيْسَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِقَادِرٍ عَلَى أَنْ يَخْلُقَ مِثْلَهُم بَلَى وَهُوَ الْخَلَّاقُ الْعَلِيمُ إِنَّمَا أَمْرُهُ إِذَا أَرَادَ شَيْئًا أَنْ يَقُولَ لَهُ كُنْ فَيَكُونُ فَسُبْحَانَ الَّذِي بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَإِلَيْهِ تُرْجَعُونَ[22]
Has not man regarded how [Did not the human being ponder that] We created him from [a little life-germ in] a sperm drop? Then lo, he is a manifest adversary. And he has struck for Us a similitude and forgotten his creation; he says, ‘Who shall quicken [give life again to] the bones when they are decayed?’ Say: ‘He shall quicken them, who originated them the first time; He knows all creation, who has made for you out of the green tree fire and lo, from it you kindle.’ Is not He, who created the heavens and earth, able to create the like of them? Yes indeed; He is the All-creator, the All-knowing. His command, when He desires a thing [to come into being], is to say to it ‘Be,’ and it is. So glory be to Him, in whose hand is the dominion of everything, and unto whom you shall be returned.[23]  
أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاء كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ [24]
Have not the unbelievers then beheld that the heavens and the earth were a mass all sewn up and then We unstitched them; and of water fashioned every thing living? Will they not believe?[25]
وَالسَّمَاء بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ[26]وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ وَمِن كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ[27]
And heaven–We built it with might, and We extend it wide [expand it]. And the earth–We spread it forth; [behold how] excellent smoothers We are! And of everything created We two kinds [pairs];[28] Maybe that you learn a lesson from it.
لاَ نُكَلِّفُ نَفْسًا إِلاَّ وُسْعَهَا[29]
We charge not any soul save to its capacity.[30]
ُ وَالَّذِينَ تَدْعُونَ مِن دُونِهِ مَا يَمْلِكُونَ مِن قِطْمِير[31]ٍ إِن تَدْعُوهُمْ لَا يَسْمَعُوا دُعَاءكُمْ وَلَوْ سَمِعُوا مَا اسْتَجَابُوا لَكُمْ [32]
Those whom you invoke besides Him have power over nothing. If you pray to them they cannot hear you, and even if they hear you they cannot answer you.[33]
A brief study of external evidence has also been afforded below which shows that the Holy Qur’an is universally admitted to be sweetness in itself. Henry Stubbe asserts:
It is written in Arabic verse. (...) the language, the stile [sic.], the numbers are all so exquisite and inimitable, that Mahomet himself doth frequently urge this as the grand authentic testimony of his Apostleship, that the Alcoran doth surpass all human wit and Fancy, (...) .[34]
The same author writes on the next page of his book:
The Truth is I do not find any understanding Author who controverts the Elegancy of the Alcoran, it being generally esteemed as standard of the Arabic language and eloquence.[35]
George Sale is a renowned Orientalist. He has undertaken great labour to prove that the Quran is not the word of Allah, but is the work of Muhammad (pbAh). He translated the Holy Qur’an (with footnotes) into English and gave it the name of ‘alkoran of Muhammad’. In the beginning of it, he wrote a detailed introduction under the heading of ‘The Preliminary Discourse’. One of its peculiarities is that it introduced the ‘Gospel of Barnabas’ to the world of knowledge for the first time. In section ‘3’ of this introduction he was forced to pay due compliments to the impressiveness and sweetness of the Qur’an. Here are some excerpts from this ‘Preliminary Discourse’:
The Koran is universally allowed to be written with the utmost elegance and purity of language, in the dialect of the tribe Koreish, the most noble and polite of all the Arabians, (...). It is confessedly the standard of the Arabic tongue, (...).
And to this miracle [the Qur’an] did Mohammed [pbAh] himself chiefly appeal for the confirmation of his mission, publicly challenging the most eloquent men in Arabia, which was at that time stocked with thousands whose sole study and ambition it was to excel in elegance of style and composition, to produce even a single chapter that might be compared with it. I will mention but one instance out of several to show that this book was really admired for the beauty of its composure by those who must be allowed to have been competent judges. A poem of Labid ibn Rabia, one of the greatest wits in Arabia in Mohammed’s [pbAh] time, being fixed up on the gate of temple of Mecca, an honour allowed to none but the most esteemed performances, none of the other poets durst offer any thing of their own in competition with it. But the second chapter of the Koran being fixed up by it soon after, Labid himself (then an idolater) on reading the first verses only, was struck with admiration, and immediately professed the religion taught thereby, declaring that such words could proceed from an inspired person only. (...).
It is probable [that] the harmony of expression which the Arabians find in the Koran might contribute not a little to make them relish the doctrine therein taught, and give an efficacy to arguments which, had they been nakedly proposed without this rhetorical dress, might not have so easily prevailed. Very extra-ordinary effects are related of the power of words well chosen and artfully placed, which are no less powerful either to ravish or amaze than music itself; wherefore as much has been ascribed by the best orators to this part of rhetoric as to any other. He must have a very bad ear who is not uncommonly moved with the very cadence of a well-turned sentence; and Mohammed [pbAh] seems not to have been ignorant of the enthusiastic operation of rhetoric on the minds of men; for which reason he has not only employed his utmost skill in these his pretended revelations, to preserve that dignity and sublimity of style which might seem not unworthy of the majesty of that Being, whom he gave out to be the author of them; and to imitate the prophetic manner of the Old Testament; but he has not neglected even the other arts of oratory; wherein he succeeded so well, and so strangely captivated the minds of his audience, that several of his opponents thought it the effect of witchcraft  and enchantment, as he sometimes complains.[36]
Ibn Ishaq and Ibn Sa’d have recorded the event of Tufayl bin ‘Amr Dawsi’s embracing Islam, as reported by himself. It is reproduced hereunder:
وكان طفيل بن عمروا الدوسي يحدث: أنه قدم مكة ورسول الله صلي الله عليه وسلمبها، فمشي إليه رجال من قريش، وكان طفيل رجلاً شريفاً، شاعراً لبيباً، فقالواله: يا طفيل، إنك قدمت بلادنا، وهذا الرجل الذي بين اظهرنا قد أعضل بنا، وقد فرق جماعتنا، وشتت أمرنا، وإنما قوله كالسحر، يفرق بن الرجل وبين أبيه، وبين الرجل وبين أخيه ، وبين الرجل وبين زوجته، وإنا نخشي عليك و علي قومك ما قد دخل علينا، فلا تكلمنه، ولا تسمعن منه شيئاً ، قال: فوالله ما زالوا بي حتي أجمعت ألا أسمع منه شيئا ولا أكلمه، حتي حشوت في أذني حين غدوت الي المسجد كرسفاً فرقاً من أن يبلغني شيئ من قوله، وأنا لا أريد أن أسمعه، قال: فغدوت الي المسجد فإذا رسول الله صلي الله عليه وسلمقائم يصلي عند الكعبة، قال: فقمت منه قريباً، فأبي الله إلا أن يسمعني بعض قوله ،قال: فسمعت كلاماً حسناً، قال: فقلت في نفسي: واثكل أمي، والله إني لرجل لبيب شاعر ما يخفي علي الحسن من القبيح، فما يمنعني أن أسمع من هذا الرجل ما يقول؟ فإن كان الذي ياتي به حسناً قبلته، وإن كان قبيحاً تركته.   قال: فمكثت حتي انصرف رسول الله صلي الله عليه وسلمإلي بيته، فاتبعته حتي إذا دخل بيته دخلت عليه، فقلت: يا محمد، إن قومك قد قالوا لي كذا و كذا، للذي قالوا، فوالله ما برحوا يخوفونني أمرك حتي سددت أذني بكرسف لئلا أسمع قولك، ثم أبي الله إلا أن يسمعني قولك، فسمعته قولاً حسناً، فاعرض علي أمرك، قال: فعرض علي رسول الله صلي الله عليه وسلمالإسلام،وتلا علي القرآن، فلا والله ما سمعت قولاً قط أحسن منه، ولا أمراً أعدل منه، قال: فأسلمت، وشهدت شهادة الحق،[37]
Leaving aside some of the details, the essence of the above statement is being afforded hereunder:
I was the poet of the tribe of Daws. I went to Makkah for some task. When I reached there some people from the tribe of Quraysh gathered around me. They tried their best to provoke me against the Prophet of Islam. Consequently, I grew much disillusioned with him. I determined not to come across him and to avoid him. The second day I visited the sanctuary (Haram Sharif). I found the Prophet (pbAh) saying prayer near the Ka’bah. Some sentences happened to enter my ears. The words were exceedingly sweet and impressive. I said to myself I am an established poet. I am a reasonable and sensible young man. I am not a child that I may not distinguish between right and wrong. There is no logic in avoiding him. I must see him and ask him what he asserts. Therefore I followed him when he turned back after saying his prayer. When he reached home, I said, (...), please tell me in detail what you preach. In response to it the Prophet (pbAh) recited to me some verses from the Quran. I was so moved with it that I entered the fold of Islam at once.
There are a number of instances of the impressiveness of the beautiful style of the speech of the Prophet (pbAh) and the words of the Holy Qur’an. This is rather the sole source of the expansion and diffusion of Islam. Only one more event is being afforded here to elaborate the theme further:
قال ابن إسحاق عن محمد بن كعب القرظي قال: حدثت أن عتبة بن ربيعة, وكان سيداً,قال يوما وهو جالس في نادي قريش, ورسول اللهصلي الله عليه وسلمجالس في المسجد وحده: يا معشرقريش, الا اقوم إلي محمد فأكلمه وأعرض عليه أموراً, لعله يقبل بغضها, فنعطية أيها شاء ويكف عنا, وذلك حين أسلم حمزة, وراوا أصحاب رسول اللهصلي الله عليه وسلميزيدون ويكثرون, فقالوا: بلي يا أبا الوليد, قم إليه فكلمه, فقام إليه عتبة حتي جلس إلي رسول الله صلي الله عليه وسلم, فقال: يا ابن أخي, إنك منا حيث قد علمت, (...)وإنك قد أتيت قومك بأمر عظيم فرقت به جماعتهم, وسفهت به أحلامهم, وعبت به آلهتهم ودينهم, وكفرت به من مضي من آبائهم,فأسمع مني أعرض عليك أموراً تنظر فيها لعلك تقبل منها بعضها, قال: فقال له رسول الله صلي الله عليه وسلم: قل يا أبا الوليد, أسمع, قال: يا ابن أخي, إن كنت إنما تريد بما جئت به من هذا الأمر مالاً جمعنا لك من أموالنا حتي تكون أكثرنا مالاً, وإن كنت إنما تريد به شرفاً سودناك علينا حتي لا نقطع أمراً دونك, وإن كنت تريد به ملكا ملكناك علينا, وإن كان هذا الذي يأتيك رئيّاً تراه لا تستطيع رده عن نفسك طلبنا لك الطب وبذلنا فيه أموالنا حتي نبرئك منه, (...)قال)رسول الله صلي الله عليه وسلم(: أقد فرغت يا أبا الوليد؟ قال: نعم, قال: فاستمع مني, قال: أفعل, فقال:بسم الله الرحمن الرحيم حم تنزيل من الرحمن الرحيم (...) <فصلت>ثم مضي رسول اللهصلي الله عليه وسلمفيها يقرؤها عليه, فلما سمعها منه عتبة أنصت لها, والقي يديه خلف ظهره معتمداً عليهما يسمع منه, ثم انتهي رسول اللهصلي الله عليه وسلمإلي السجدة منها فسجد, ثم قال: قد سمعت يا أبا الوليد ما سمعت, فأنت وذاك, فقام عتبة إلي أصحبه, فقال بعضهم  ليعض: نحلف بالله لقد جاءكم أبو الوليد بغير الوجه الذي ذهب به, فلما جلس إليهم قالوا: ما وراءك با أبا الوليد؟ قال: ورائي أني قد سمعت قولاً والله ما سمعت مثله قط, والله ما هو بالشعر, ولا بالسحر, ولا بالكهانة, يا معشر قريش أطيعوني,(...), فاعتزلوه, فوالله ليكونن لقوله الذي سمعت منه نبأ عظيم,(...) قالوا: سحرك والله يا أبا الوليد بلسانه, قال: هذا رأيي فيه, فاصنعوا ما بدالكم.[38]
Once some Qurayshite chiefs were sitting in the sanctuary of Makkah. The Apostle of Allah (pbAh) was also sitting there alone in a corner of the sanctuary. It relates to that time of the Islamic movement when Hamzah had embraced Islam and the worries of the Qurayshites were growing to see the numbers of the Muslims increasing day by day. At this stage ‘Utbah bin Rabi‘ah (Abu Sufyan’s father-in-law) suggested to the chiefs of Quraysh that if they liked he might go to Muhammad [pbAh] and put forward some proposals before him. Perhaps he might accept one of them, which be acceptable for the Qurayshites as well. In this way he may give up our opposition. All of them agreed to it and said, ‘Abu al-Walid, do go, please, and negotiate with him.’ ‘Utbah stood up and came to the Prophet. He said, ‘Dear nephew, you are fully aware of the honour you enjoyed among us. What this great trouble have you brought to your tribe? You have caused disunity in the nation. You consider all the wise people of the tribe to be stupid. You maligned and reviled the religion and the gods of the people. You pronounced that all our deceased ancestors had been infidel. Now please listen to me. I put some proposals before you. Please consider them. Maybe you find some of them agreeable.’ Allah’s Apostle (pbAh) said, ‘Abu al-Walid, come forward with your proposals, I’ll attend to them.’ ‘Utbah said, ‘Dear nephew, if you intend to collect wealth through your this campaign, we are ready to give you so much wealth that you will become the wealthiest person among us. If you want to earn respect and honour for you through this movement, we are ready to accept you our chief leader and will not settle any of our affairs without you. If you wish to become a king, we make you our king. If some evil spirit or demon has got hold of you and you actually see something (while asleep or awake); and you are unable to get rid of it on your own, we would call for some competent physicians at our own expense and arrange your treatment. ’Utbah went on talking and the Prophet would listen to him silently. Then he said, ‘Abu al-Walid, have you conveyed whatever you wanted to say?’ He said, ‘Yes, (that’s all).’ The Prophet (pbAh) said, ‘Now please listen to me.’ He said, ‘OK, I’ll do.’ Reciting ‘Bismillah al-Rahman al-Rahim’ [In the name of Allah, the most Gracious, the Merciful] the Prophet (pbAh) recited Surah Ha Mim al-Sajdah [No xli of the Qur’an]. With his hands on the ground behind him, ‘Utbah listened to it attentively. On reaching the verse of Sajdah the Prophet (pbAh) fell in Sajdah [prostration]. Then raising his head from the ground he said, ‘Abu al-Walid, you have heard my reply [that’s all what I had to say]. Now do what you deem fit.’ ‘Utbah stood up and rolled towards the Qurayshite chiefs. Seeing him coming from a distance the people said, ‘By God, ‘Utbah’s countenance is changed. This is not the face with which he had gone.’ When he came to them and had his seat the people said, ‘What is at the bottom of it?’ He said, ‘By God, I heard such a speech, as I had never heard before. By God, this is neither poetry, nor magic or soothsaying. O people of Quraysh, concede to my advice (...) and leave him to himself. I think these teachings, which I heard from him, will bear fruit.’ (...). No sooner did the Qurayshite chiefs hear this proposal than they cried out, ‘Father of Walid, subsequently his magic has worked upon you.’ ‘Utbah said, ‘I have put my opinion before you. Now do whatever you deem fit.’
Sayyid Abu’l A‘la Mawdudi further explains:
Bayhaqi has added in the traditions that have been collected by him that when the Prophet (pbAh) reached verse 13 [But if they turn away, then say: I warn you of a scourge like the scourge of ‘A^d and Thamud. (xli:13)], ‘Utbah spontaneously put his hand on the Prophet’s (pbAh) mouth and requested him on the basis of kinship, ‘Muhammad [pbAh], please don’t say so.’ When his people asked him about his this act, he said, ‘You know that when Muhammad (pbAh) says something it does not prove to be untrue. That’s why I felt afraid of the punishment.’[39]
The event of ‘Umar bin Khattab’s embracing Islam is also an explicit example of the captivating force of the Qur’an.
The book of Allah presented by Prophet Muhammad (pbAh), the Holy Qur’an, is a living miracle as to its matchless beauty of style, its impressive words, its rhetoric, revolutionariness, and comprehensiveness for all times to come. The real force and cadence of the composition of its verses and themes can only be experienced and appreciated by someone who listens it being recited with its sweet symphonic sound while, at the same time, understanding its themes. In addition to it, the easy, brief, and compact sayings of the holy Prophet (pbAh)are also unique in impressiveness, rhetoric, wisdom, and sweetness. On the other hand the words of Jesus Christ (pbAh)are not to be found on the face of earth that someone may reckon their sweetness, beauty of style or impressiveness. Whatever one finds in the NT of the Bible, is not the original Aramaic word of Jesus Christ (pbAh). The original words of Jesus Christ (pbAh)were never recorded and published in black and white in the Aramaic language, in which he had delivered them. The Gospels that one finds in the ‘New Testament of the Bible’ today, are the composition of some oral traditions regarding Jesus’ life by some almost unidentified persons. Moreover, they were written in the Greek language from the very beginning. They had never been recorded in the language in which they were originally revealed to Jesus or delivered by him. As such it can be safely asserted that the words ‘his mouth is most sweet’ can by no stretch of sense be applied to the gospels which are by no means the word of Jesus Christ (pbAh). It is only Prophet Muhammad (pbAh)at whom the words ‘his mouth is most sweet’ pertinently apply.
90. He is Exactly Muhammad [pbAh] the Magnificent - The next clause of the verse is:
וכלו מחמדים(و ك ل و + م ح م د ي م = هو كله محمد يم) 
Pronunciation: ‘Wa kullu Muhammadim’ (Arabic: huwa kulluhu Muhammadim [Muhammad the Magnificent]).
KJV has translated it as: ‘He is altogether lovely.’
The English word ‘altogether’ of the clause stands for the Hebrew word ‘כל’ (k+l, i.e. Kull), which means:
From 3634: the whole; (in) all manner, altogether, whatsoever.[1]
Entry No. 3634 means:
To complete:- (make) perfect.[2]
The next word is ‘lovely’ which, according to the Revised Standard Version, is ‘desirable’. In Hebrew it is ‘םחםדים’ (M+H+M+D+I+M). Strong’s Dic records the meanings of 'םחםד'(m+h+m+d) as:
From 2530; delightful; hence a delight, i.e. object of affection or desire:- beloved, desire, goodly, lovely, pleasant.[3][And entry No. 2530 is: (h+m+d): a prim. Root; to delight in;- beauty, greatly beloved, covet (desire eagerly); delectable (delightful, pleasant) thing, delight, desire, pleasant, precious[4]].
First of all,it is to be noted that it is the sole place in the whole of the Hebrew Bible where this word ‘םחםדים’ (M-H-M-D-I-M) has been used in its present form and has nowhere else been used in the Bible in this form.
Secondly, the Hebrew word consists of six letters (m-h-m-d-i-m). The last two letters (i-m) stand for plurality. But this plurality does not denote the plurality of number; it denotes the plurality for majesty and honour. The word ‘Elohim’ (the Lord, God) is a very pertinent and relevant example of it. It is a well-known fact that the people of this book, the Jews, are monotheist people and they believe in the unity of God. Its singular form, Eloha, is also used, but generally they use the plural form of the word (Elohim) as a gesture of majesty and honour. This is not the sole example of the plural of majesty or grandeur. There are examples in the Bible where this suffix has been used with the words other than ‘God’ as well. The preceding clause of this very verse (his mouth is ‘most sweet’) is another example of it. Here the Hebrew word for ‘most sweet’ is 'םםתקים' (mamittaqim), which is the plural of ‘mamittaq’ and means ‘plural of sweet: sweets’. It has been rendered as ‘most sweet’ by the translators of the Bible, which denotes the grandeur of quality and not the plurality of number. It indicates that ‘His utterance (mouth) bears every kind of sweetness and beauty in the most perfect form.’ There are examples of a number of names of places which have been given in the Bible in the plural or dual form, whereas they stand for singular places, e. g. Mt. Gerizim, Mizraim, etc. The translators of the Bible use singular verbs and pronouns in these instances. In most of the cases where this plural form is used for majesty or grandeur, it is used in singular sense and takes singular verbs or pronouns. The same is the case here. No translator of the Bible has translated this clause as ‘they are altogether lovely (Mhmdim)’. They have rather rendered it as ‘he is altogether lovely’ which means ‘He is altogether Muhammad [pbAh]the Magnificent, Muhammad [pbAh]the Great, or Muhammad [pbAh]the Choicest [among ten thousand, as indicated in the first verse of this passage]’. It is out of the love and respect of Solomon [pbAh] for this ‘M-h-m-d’ that he uses a plural of majesty for him. The reason of his love and respect will be given later in this book (at the end of Chapter XIV).
Thirdly, under entry 2530, Strong’s Dic. describes that its primary root is ‘hmd’. ‘Muhammad’ [pbAh] is an adjectival passive participle from this root, which means ‘Object of love and praise and liking’. Of course it is a meaningful word, but here it has been used as a proper noun. It is a common practice in the Bible that most of its proper nouns are meaningful words as well. It is the context that ascertains whether the word has been used as a proper noun or as a meaningful word.
In the passage under study, Solomon describes attributes of his beloved: he is beautiful; he is powerful; he has such and such attributes; he belongs to Arabia; his speech or the utterance of his mouth is most sweet; etc. The listener would now naturally like to know his proper identity. That’s why Solomon tells them ‘he is by all means Muhammad (pbAh) the Magnificent [about whom I have already told you that he is the inhabitant of Arabia and is from among my cousins through the seed of Ishma‘el].’
Fourthly, Muhammad (pbAh) being a meaningful word, the Prophet of Islam (pbAh) is out and out Muhammad (pbAh) in true sense of the word. Its meanings in Hebrew have been given above. In Arabic as well it has similar meanings. Edward W. Lane has given its meanings as: ‘To approve; to be such as is praised, commended, and approved’.[5]
He explains the word ‘Muhammad’ [pbAh] as:
A man praised much, or repeatedly, or time after time: (L.K.) endowed with many praiseworthy qualities.[6]
Fifthly, some prominent Christian commentators of the Bible apply the words ‘He is altogether lovely/desirable’ to Jesus Christ. The Pulpit Commentary asserts:
Ver. 16. ‘Altogether lovely [םחםדיםוכלו(w+kull+u M+h+m+d+i+m)].’ We apply these words to the Lord Jesus Christ, and affirm that they are true of him [stress added]. (...) but Christ is the Beloved of all ages.[7]
You ‘apply these words to the Lord Jesus Christ, and affirm that they are true of him.’ But on what ground? The words, spoken by Solomon in Hebrew, pronounce: ‘wa kullu Muhammadim (this is the pronunciation of the Hebrew words ‘םחםדיםוכלו’)’. They mean: ‘He is altogether Muhammad [pbAh] the Great and Magnificent’. To whom an impartial listener would apply these words: to Muhammad (pbAh) or to Jesus Christ (pbAh)? It is, moreover, to be noted that Solomon (pbAh) had just narrated the attributes of his ‘praised one’ in this passage in a fair detail which exclusively and explicitly apply to Muhammad (pbAh) only and not to Jesus Christ (pbAh) in any way. Moreover, Solomon (pbAh) had used this word in the plural of majesty: ‘Muhammadim’ which denotes the Great, Noble, and Magnificent Muhammad (pbAh) to show his profound love and respect for this person.
Sixthly, the word ‘Muhammadim’ (in the plural form for majesty) has been used only once in the entire OT of the Bible. Besides this, it has been used in the Hebrew Bible for nine times as a derivative of ‘חםד’ (h+m+d). At all these nine places it has been used in singular form and as an adjective or a noun. All these nine places are mentioned below. It has neither been used with the sign of plurality ‘im’; nor it indicates a proper noun at any of these places:
(...) and it shall be, that whatsoever is pleasant [obviously it is a meaningful word here and has been used as an adjective] in thine eyes, they shall put it in their hand, and take it away [8]
Our holy and our beautiful house, where our fathers praised thee, is burned up with fire; and all our pleasant [obviously it is (...) an adj.] things are laid waste.[9]
Jerusalem remembered in the days of her affliction and of her miseries all herpleasant [obviously, here also, it is (...) an adj.] things that she had in the days of old.[10]
I take away from thee the desire [used as a meaningful word (as a noun)] of thine eyes with a stroke.[11]
Behold, I will profane my sanctuary, the excellency of your strength, the desire[used here also as an abstract noun] of your eyes.[12]
when I take from them their strength, the joy of their glory, the desire [used here also as a noun] of their eyes.[13]
the pleasant [used as an adj.] places for their silver,[14]
yet will I slay even the beloved [used here also as an adj.] fruit of their womb.[15]
Because ye have (...) carried into your temples my goodly pleasant [used here also as an adj.] things.[16]
At all these nine places the Hebrew spellings of this word are ‘םחםד’ (M+H+M+D). It can be pronounced either as: (i) ‘Mahmad[17]’; or (ii) ‘Muhammad’. The primary root of all these three words is ‘חםד’ (h+m+d), whose meanings have been noted on the first page of this chapter[18].
In the passage of the ‘Song’ under discussion here, Solomon, after giving fairly detailed attributes of his beloved from his uncle ancestor (Ishma‘el)’s progeny, pronounces his actual proper name ‘Muhammad+im’, (Muhammad the Magnificent) which, according to the unvocalized consonantal alphabet, was inevitably to be written as ‘M+H+M+D+im’. When there genuinely and physically exists an exact application of this word, it is misleading to translate this proper noun or to apply it to Jesus Christ (pbAh).
The application of the vocalization system to the text of the Bible has been discussed in Appendix-I.

91. My Beloved My FriendThe next part of this verse No. 16 is:
זה דודי וזה רעי (زه+ د ودي + و+زه + رع ي)
This is my beloved, and this is my friend,
The Heb. word which has been translated here as ‘beloved’, is ‘דוד’ (dod). Strong’s Dic. explains it as:
Lover, friend, spec. an uncle, beloved, father’s brother, uncle.[1]
It shows that the ‘beloved Muhammadim’, whom King Solomon (pbAh) is mentioning here, does not belong to his real brothers, i. e. the Israelites. He rather belongs to Israel (Jacob)’s (pbAh) uncle Ishma‘el (pbAh). The Israelites have applied it to Jesus Christ (pbAh) without any ground, but he can by no means be called an uncle from the paternal side, as he was not from the seed of any man. He was miraculously born without any father whatsoever. As to his maternal side as well he cannot be called Solomon’s dod (uncle or cousin), firstly, because his mother, the Virgin Mary, was not from the seed of any of Solomon’s uncles, but was from the direct lineage of King Solomon (see Mt, chapter i; Lk 3:23-38); and secondly, because the word can only be applied to ‘father’s brother’ and cannot be applied to ‘mother’s brother’. In this way King Solomon (pbAh) made his statement more clear by saying that my this ‘beloved’ is not a stranger to me, he is rather my cousin. If Solomon (pbAh) had intended to point to some of his friends, he should have used the word ‘אהב’ (’ahab) here, which means:
Love; beloved; lovely; friend.[2]
But the more pertinent Heb. word would have been ‘ידיד’ (yedeed), whose feminine is ‘ידידה’ (yedeedeh), both of which are from the same primary root as ‘dod’ and, according to Strong’s Dic. these words mean:
Loved, amiable, beloved, an Israelite or Israelitess’.[3]
Had Solomon’s ‘beloved’ been from the Israelite lineage, he must have used the word ‘ידיד’ (yedeed) and not ‘דוד’ (dod). But he has intentionally, scrupulously, cautiously, and precisely used the proper word ‘דוד’ (dod), which exclusively means a cousin from the line of father’s brother and not a brother from the real father’s side.
The last word of this clause is ‘friend’, which is one of the most important and decisive words of this prophecy. The Hebrew word used for it by King Solomon is ‘רעor ריע’ (rea‘ or reya‘). According to Strong’s Dic. it means:
7453. From 7462; an associate (more or less close); companion, fellow, lover, neighbour, another.[4]
No. 7462 ‘רעה’ (ra‘ah), referred to in entry 7453, means:
A prim. Root, to tend a flock, generally to rule, to associate with (as a friend), companion, herdman shepherd.[5]
The Hebrew and Aramaic Lexicon of the OT has also recorded, inter alia, its meanings as:
Comrade, companion, neighbour, someone’s colleague, neighbour with a shared boundary, another.[6]
In this way King Solomon (pbAh) makes his this prophecy more clear. He explains that his this friend is:
i)      His Comrade, companion, and colleague (Muhammadim) is an apostle, a prophet, and a king like him (Solomon). It may be borne in mind here that Jesus Christ had never been a king in worldly terms.
ii)     He (Muhammadim) does not belong to his (Solomon’s) own land, Canaan, but he is from his neighbouring country with shared boundary, i. e. Arabia, which is the ground reality without any doubt. On the contrary, Jesus was his country-fellow and cannot be called his neighbour with shared boundary.
iii)    He (Muhammadim) is his associate in prophethood; but at the same time he is not from the lineage of Israel, because:
iv)   He (Muhammadim) is ‘ריע’ (reya‘) ‘another’, i.e. he is an Ishma‘elite, whereas Jesus Christ was an Israelite and cannot be attributed as ‘another’. Had Solomon meant to mention Jesus, he would have used the word ‘ידיד’(yadeed), i.e. ‘an Israelite beloved’.
v)    He (Muhammadim) is a ruler (according to the meanings recorded in Strong’s Dic., entry 7462), whereas Christ had never been a ruler in worldly terms.
vi)   He (Muhammadim) had also remained a herd-man or shepherd (at his early age) whereas Jesus Christ had never been a shepherd or herdman. He can hardly be claimed to be other than a carpenter.[7]
All these qualities can truly be applied only to Prophet Muhammad (pbAh).
To sum up and recapitulate the theme of the chapter, it is to be remarked that King Solomon (pbAh) has used here two words for his beloved ‘Muhammadim’ (pbAh).The first word is ‘דוד’ (dod), which shows that Solomon’s (pbAh)this beloved does not belong to the direct progeny of Abraham’s (pbAh)son Isaac (pbAh), who is the forefather of Israelites. He rather belongs to the progeny of Ishma‘el (pbAh), who is Abraham’s (pbAh)first-born son and Isaac’s (pbAh)elder brother, and, as such, the ‘uncle ancestor’ of Solomon.
The second word used by Solomon is ‘רעor ריע’ (rea‘ or reya‘), which has been translated as ‘friend’. It indicates that Solomon’s ‘Muhammadim’ is his ‘comrade (prophet), a shepherd, a neighbour with a shared boundary, and does not belong directly to his own family (Israelites). He is rather an ‘other’, i.e. a non-Israelite’.
Had Solomon intended that this ‘Muhammadim’ related directly to his own family of ‘Israelites’, he would have used the proper word ‘ידיד’ (yedeed) at this place, and had this ‘Muhammadim’ been a quite stranger, having no relation whatsoever, he would have used the proper word of ‘אהב’ (’ahab) for him.
The use of meticulously applied proper words ‘דוד’ (dod) and ‘רע’ (rea‘) make it abundantly clear that the King and Prophet Solomon (pbAh) meant to mention here that his beloved ‘Muhammadim’ (pbAh) is neither an Israelite nor quite alien and stranger to him. He is from the progeny of his uncle ancestor Ishma‘el (pbAh) and belongs to Arabia, which is a neighbouring country to his own motherland Canaan having a shared boundary. In this way he has made it clear with quite minute details that the object of his this prophecy is none other than Prophet Muhammad (pbAh).
Now there remains only the following last phrase of the prophecy which is to be explored below:

92. Daughters of Jerusalem The last words of this prophecy are:

כנות ירושלים
O daughters of Jerusalem
The word ‘daughters’ here obviously means ‘citizens or inhabitants; whether male or female’.
As regards the original Hebrew word for the next word ‘Jerusalem’, it is ‘yer-oo-shaw-lah-yim’ (ירושלים).Strong’s Dic. explains it as follows:
yer-oo-shaw-lah-yim A dual (in allusion to its two main hills); founded peaceful; Jerushalaim or Jerushalem, the capital city of Palestine, Jerusalem.[1]
HastingsDic. of Biblehas recorded a scholarly research on this word. It says:
Various translations of the name have been proposed, (...), but these discussions are superseded by the discovery of letters from an early ruler of Jerusalem. (Tel-el-Amerna collection), which show not only that the name existed before the Hebrew conquest of Palestine, but also that its meaning (as spelt U-ru-sa-lem and URU- sa-lim) is ‘city of Salim,’ or ‘city of peace’, which agrees with the rendering by Jesenius, ‘abode of peace’. (...), and the word Sa-lem is elsewhere found in the Tel-el-Amerna letters with the meaning of peace. (...) the monumental spelling favours the view that the city may have been first called Salem only; but it is not doubtful that it was called Jerusalem as early as the time of Joshua.[2]
It thus becomes clear that Jerusalem stands for ‘City of peace’ or ‘abode of peace’, which, in Arabic language is ‘al-Balad al-Amin’ or ‘Dar al-Salam’. But it should be noted here that the word used in the Bible at this place is not Jerusalem, i.e. in singular number; it is rather ‘ירושלים’ (yer-oo-shaw-lah-yim) in dual number, implying two Jerusalems, for which the Strong’s Dic. arbitrarily claims to be ‘in allusion to its two main hills’. It is as if to say that the phrase ‘two eggs’ means only one egg in allusion to its two parts: its yoke and its white (albumen). It can thus be appreciated that as the phrase ‘two eggs’ stands for two different eggs and not for two parts within one egg; in the same way the phrase ‘two Jerusalems’ would mean two different Jerusalems or two different cities with the name Jerusalem (city of Peace or ‘al-Balad al-Amin’); and not two hills in one Jerusalem. It thus signifies that King Solomon (pbAh) is telling the citizens of both the abodes or cities of Peace, bearing the same name of ‘Jerusalem’, that his beloved of the progeny of his uncle Ishma‘el (pbAh) belongs to his neighbouring country, Arabia, and he is none other than Muhammad (pbAh).
Let us now consider what the phrase ‘two Jerusalems’ actually signifies. The Israelites are well-acquainted with the Jerusalem (City of peace) of Canaan, which relates to them. But where is the second Jerusalem (City of peace, or in Arabic ‘al-Balad al-Amin’)? Its answer is unequivocally recorded in the N T of the Bible. It says:
Now this is an allegory: these women are two covenants. One is from Mount Sinai, bearing children for slavery; she is Hagar. Now Hagar is Mount Sinai in Arabia; she corresponds to the present Jerusalem, for she is in slavery with her children. But the Jerusalem above is free, and she is our mother.[3]
It means that, according to Paul, the ‘City of peace’ of the Israelites is Jerusalem; whereas the ‘City of peace’ of the Ishma‘elites is Makkah, which, in Arabic, is called ‘al-Balad al-Amin[4]
As far as the Jerusalem (City of peace, or in Arabic ‘al-Balad al-Amin’) of the Ishma‘elites (Makkah, which, in the Holy Qur’an, is named as ‘al-Balad al-Amin) is concerned, students of history know it well that it has always remained a ‘City of peace’. Even Abraha al-Ashram, the king of Yemen, who invaded the city with elephants to destroy the Ka‘bah, could not harm it.
As far as the Jerusalem (‘City of peace’) of the Israelites is concerned, a brief account of its destructions is afforded hereunder from the Illustrated Bible Dic:
As early as the 5th year of Solomon’s successor Rehoboam, the Temple and royal palace were plundered by Egyptian troops (1Ki. 14:25f.). Philistine and Arab Marauders again plundered the palace in Jehoram’s reign. In Amaziah’s reign a quarrel with the king of the N kingdom, Jehoash, resulted in part of the city walls being broken down, and fresh looting of Temple and palace. (...). Nebuchadnezzar of Babylon captured Jerusalem in 597 and in 587 BC, destroyed the city and Temple. At the end of that century the Jews, now under Persian rule, were allowed to return to their land and city, and they rebuilt the Temple, but the city walls remained in ruins until Nehemiah restored them in the middle of the 5th century BC. (...). In about 168 BC, Antiochus IV entered Jerusalem, destroying its walls and plundering and desecrating the Temple; (...). Roman Generals forced their way into the city in 63 and 54; a Parthian army plundered in 40 [BC]; and three years after that Herod the Great had to fight his way into it, to take control. He first had to repair the damage created by these various incursions; then he launched a big building programme, erecting some notable towers. (...). The Jewish revolt against the Romans in AD 66 could have but one conclusion; in AD 70 the Roman General Titus systematically forced his way into Jerusalem, and destroyed the fortifications and the Temple. (...). This is, of course, partly due to the periodical disasters and destructions, and to the layers upon the layers of rubble that have piled up over the centuries.[5]
So this Canaanite Jerusalem having been destroyed and plundered for more than ten times cannot be assigned the name ‘Jerusalem’ in true sense of the word.
The calamities of Jerusalem were not without reason. The Israelites had worked hard to deserve it. Some of the relevant excerpts are afforded hereunder which show that they ‘rebelled’ against the Lord; they had ‘forsaken’ Him, they had ‘provoked to anger the Holy One of Israel’, and they were sinful people. Isaiah says:
Hear O heavens, and give ear, O earth! For the Lord has spoken: ‘I have nourished and brought up children, and they rebelled against Me; The ox knows its owner And the donkey its master’s crib [manger]; but Israel does not know, my people do not consider.’ Alas, sinful nation, a people laden with iniquity, a breed of evildoers, children who are corrupters! They have forsaken the Lord, they have provoked to anger the Holy One of Israel, they have turned away backward.[6]
Jeremiah foretold the destruction of Jerusalem as follows:
Run to and fro through the streets of Jerusalem; see now and know; and seek in her open places if you can find a man, if there is anyone who executes judgment, who seeks the truth, and I will pardon her. (...). Therefore a lion from the forest shall slay them, a wolf of the deserts shall destroy them; a leopard will watch over their cities. Everyone who goes out from there shall be torn in pieces, because their transgressions are many; their backslides have increased. ‘How shall I pardon you for this? Your children have forsaken Me and sworn by those that are not gods. When I had fed them to the full, then they committed adultery and assembled themselves by troops in the harlots’ houses. They were like well-fed lusty stallions; everyone neighed after his neighbor’s wife. Shall I not punish themfor these things?’ says the Lord. ‘And shall I not avenge Myself on such a nation as this? Go up on her walls and destroy, (...). For the house of Israel and the house of Judah have dealt very treacherously with Me,’[7]
Micah predicted the destruction of Jerusalem as a result of their crimes in the following words:
Yet they lean on the Lord, and say, ‘Is not the Lord among us? No harm can come upon us.’ Therefore because of you Zion shall be plowed like a field, Jerusalem shall become heaps of ruins, and the mountain of the temple like the bare hills of the forest.[8]
The destruction was recorded by II-Kings as below:
Therefore thus says the Lord God of Israel: Behold, I am bringing such calamity upon Jerusalem and Judah, that whoever hears of it, both his ears will tingle[9]. And I will stretch over Jerusalem the measuring line of Samaria and the plummet of the house of Ahab; I will wipe Jerusalem as one wipes a dish, wiping it and turning it upside down. So I will forsake the remnants of My inheritance and deliver them into the hand of their enemies; and they shall become victims of plunder to all their enemies.[10]
Ezekiel Had warned about it in the following words:
This is Jerusalem; (...). She has rebelled against my judgments by doing wickedness more than the nations, and against my statutes more than the countries that are all around her.[11]
The sanctity and peace of Jerusalem had been destroyed so many times that the application of the word Jerusalem (City of peace) to it becomes a mockery. And they aptly deserved this destruction due to their wickedness, for which their prophets had been warning them. Solomon (pbAh) had well depicted their character in the initial verses of this very chapter of the ‘Songs’ which shows their carelessness:
I sleep, but my heart is awake; it is the voice of my beloved! He knocks, saying, ‘Open for me, (...).’ I have taken off my robe; how can I put it on again? I have washed my feet; how can I defile them? My beloved put his hand by the latch of the door, and my heart yearned for him. I arose to open for my beloved, and my hands dripped with myrrh, my fingers with liquid myrrh, on the handles of the lock. I opened for my beloved, but my beloved had turned away and was gone. My heart leaped up when he spoke. I sought him, but I could not find him; I called him but he gave me no answer. The watchmen who went about the city found me. They struck me, they wounded me; the keepers of the wall took my veil away from me. I charge you, O daughters of Jerusalem, if you find my beloved, that you tell him I am lovesick![12]
But it is useless to cry over spilt milk. No friends (the daughters of Jerusalem) can restore her beloved to her. Now one can only lament over her misbehaviour towards her beloved in the following words:
You did not care when he was calling you. You disappointed him with your cold response and indifferent attitude. Now you deserve all kinds of maltreatment at the hands of the watchmen. Now don’t blame anyone; but blame yourself. You yourself are responsible for all your miseries and destructions!
This is the fate of the security of the so-called ‘City of Peace’. Israel herself caused the desecration of the holy city. She could not guard the sanctity of her Jerusalem. But there is another Jerusalem of Arabia. It is Jerusalem (City of peace) in true sense of word. Nobody was allowed to capture it for destruction and plunder. It remained a ‘City of peace’ forever.
Solomon (pbAh)addresses the inhabitants of both these Jerusalems (the Israelites and the Ishma‘elites) to be cautious, conscious, and alert to welcome the apostle of Allah (pbAh)who is his Ishma‘elite cousin. There is a message in it for his Israelite brothers not to show callousness towards this apostle from the progeny of Ishma‘el (pbAh), for whom they had been anxiously waiting, as is evident from the questions they asked Jesus; and not to behave like the Israelite damsel who did not open to her beloved when he was calling her, but when he went away she repented.
The love, respect, and gratitude of King Solomon (pbAh)for his beloved Ishma‘elite cousin was not without reason. His Israelite brothers had attached a lot of blasphemy, religious and moral turpitude and had indulged in his character assassination. Here is an excerpt from W. Smith’s Dic. of Bible:
And the King soon fell from the loftiest height of his religious life to the lowest depth. Before long the priests and prophets had to grieve over rival temples to Molech, Chemash, Ashtroth, and forms of ritual not idolatrous only, but cruel, dark, impure. This evil came as the penalty of another. 1Kings 11:1-8. He gave himself to ‘strange women.’ He found himself involved in a fascination which led to the worship of strange gods. (...). With this there may have mingled political motives. He may have hoped, by a policy of toleration, to conciliate neighbouring princes, to attract a larger traffic. But probably also there was another influence less commonly taken into account. The widespread belief of the East in the magic arts of Solomon is not, it is believed, without its foundation of truth Disasters followed before long as the natural consequence of what was politically a blunder as well as religiously a sin.[13]
King Solomon (pbAh)has been depicted here as a very wicked man. He has been shown as committing idolatry and witchcraft and other sins. It was through the Holy Qur’an revealed to Prophet Muhammad (pbAh)that Allah Almighty exonerated him from all such accusations. Not to speak of ‘giving himself to “strange women” and a fascination which led to the worship of strange gods mingled with political motives’, we find him beautifully preaching ‘Monotheism’ even to Queen of Yemen, as a result of which she willingly embraced Islam, as stated in the Holy Qur’an.
 قَالَتْ رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ[14]
She [the Queen of Yemen] said, ‘My Lord, surely I have wronged myself, and I submit with Solomon to Allah, the Lord of the worlds.’
As to King Solomon’s (pbAh) indulgence in magic and witchcraft, the Holy Qur’an explicitly announces,
وَمَا كَفَرَ سُلَيْمَانُ وَلَـكِنَّ الشَّيْاطِينَ كَفَرُواْ يُعَلِّمُونَ النَّاسَ السِّحْرَ[15]
Not that Sulayman disbelieved: it is the devils who disbelieved. They teach men witchcraft.’[16]
After fifteen centuries of desecration and character assassination of the holy King Solomon (pbAh), it was through the Prophet of Arabia (pbAh) that he was honourably acquitted by Allah Almighty of all false charges and his innocence was established. It was therefore a pleasant duty of King Solomon (pbAh) that he should pay homage to his real benefactor in advance in this way.

93. Recapitulation (1/2)

There are so many predictions in the Bible regarding Prophet Muhammad (pbAh) that refer to him in unequivocal terms. But it is not a common practice to predict about some future prophet by name. It is almost a rare phenomenon that some coming prophet be foretold in the Bible by name. The prediction regarding Prophet Muhammad (pbAh) in King Solomon’s ‘Song of Songs’ in the Bible (given below) is an example of such rare phenomenon:
(10) My beloved is white and ruddy, the chiefest among ten thousand.
(11) His head is as the most fine gold, his locks are bushy, and black as a raven.
(12) His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set.
(13) His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet smelling myrrh.
(14) His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid withsapphires.
(15) His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.
(16)His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.[1]
As to the authorship of this lyric idyll[2], there are different opinions. The results of their study can be presented as[3]:
1.   It is generally acknowledged that basically the author of the ‘Song of Songs’ is King and Prophet Solomon.
2.   However, the entire work cannot be ascribed to him.
3.   Solomon composed the ‘Songs’ in mid-tenth centuryBC, but its final redaction was accomplished in the post-exilic period, probably during the 3rd-4th centuriesBC.
4.   Obscene and profane material has freely been interpolated into it by some redactors.
5.      Due to its obscene and indecent material it was felt desirable by some authorities that its study should be banned for young people.
6.      There is no structural unity in it, and it can be treated ‘as a string of independent lyrics’.
Some of the Christian commentators of the Bible apply this prophecy to Jesus Christ (pbAh);[4] but the contents of the passage do not endorse it.
To ascertain the real significance of the prediction, one is to trace the exact Hebrew words uttered by King Solomon (pbAh) and to explore their meanings.
The first phrase of the passage is ‘my beloved’, which has been dealt with in Chapter IIIof the book. It clearly settles the intent and relevance of the prophecy. The actual Hebrew word for ‘beloved’ is ‘דּוּדּ’ (dod), which means ‘friend, esp. an uncle, father’s brother; lover, beloved (son of father’s brother was considered most suitable as customary husband)’. It signifies that the ‘beloved’ relates to the lineage of paternal uncle of the writer. There being no father of Jesus (pbAh), the question of paternal uncle does not arise in his case. If some uncle may be ascribed to him, it can only be his uncle from maternal side, whereas lexicographically it is out of question. In this way Jesus can by no means be considered to be the ‘dod’ of this verse. Isaac (pbAh)is King Solomon’s (pbAh)forefather in his direct lineage. Ishma‘el (pbAh)is the brother of his forefather Isaac (pbAh). As such Ishma‘el (pbAh)is the ‘uncle’ of the King and the Prophet Solomon (pbAh)and Muh,ammad (pbAh)is from the offspring of Ishma‘el (pbAh). In this way Muh,ammad (pbAh)is the ‘dod’ of the King and the Prophet Solomon (pbAh).
After explaining the first phrase (my beloved) of the first clause: ‘My beloved is white and ruddy’, the last two words ‘white’ and ‘ruddy’ have been explored in detail in chapter IV. Its salient points have been afforded here.
The word ‘white/radiant’ does not signify some spiritless, morbid, or deadly whitish colour. It rather stands for brightness, brilliance, beauty of the countenance and sound health. The word ‘ruddy’ means ‘to show blood (in the face), i.e. flush or turn rosy:- be red’. The combination of both these words, i.e. ‘white and ruddy’ depicts a comely figure of healthiness, strength, beauty and brightness. It reflects the exact features of Prophet Muh,ammad (pbAh). They cannot be physically applied to Jesus Christ by any stretch of sense. He was literally neither ‘radiant’ nor ‘ruddy’. These words can only be applied to Prophet Muh,ammad (pbAh)in true sense of the word. It is a historical fact that he was perfectly ‘radiant and ruddy’. The Christian scholars have vainly attempted to relate these words to Jesus Christ (pbAh).
Chapter Vdeals with the phrase ‘the chiefest among ten thousand’. The original Hebrew term for the first English word of the phrase ‘The chiefest’, (or choicest) is ‘דגל’ (dagal). Strong’s Dic. explains it as: ‘a primary root; to flaunt, i.e. raise a flag; figuratively to be conspicuous:- (set up with) banners, chiefest.’ Matthew Henry has explained it as ‘the chiefest among ten thousand’; ‘fairest of ten thousand’; ‘a standard bearer among ten thousand’. ‘He is higher than the kings of the earth and has obtained a more excellent name than any of the principalities and the powers of upper or lower world.’ At the same time it may also be noted that this commentator had previously stated that Christ (pbAh)was not exceedingly beautiful or attractive in the words: ‘It was never said of the child Jesus, (…), that he was exceedingly fair [Acts vii.20]; nay, he had no form nor comeliness, Isa. liii.2);’[5]It can thus be appreciated that (i) the Christian commentators of the Bible take these lines as a prophecy; (ii) they apply it to Jesus Christ (pbAh); and (iii) they do not stick to its literal, natural, and obviously direct meanings. They rather interpret it in accordance with their predetermined and desired aims quite arbitrarily. Whereas it is an historical fact that these words can aptly be applied to Prophet Muh,ammad (pbAh), who was the Leader of the ‘Conquest of Makkah’ at the head of an army of ten thousand. Michael Hart has rightly ranked him as number one of all the human history, observing:
My choice of Muhammad [pbAh] to lead the list of the world’s most influential persons may surprise some readers and may be questioned by others, but he was the only man in history [stress added] who was supremely successful on both the religious and secular levels. (...). Furthermore, Muhammad [pbAh] (unlike Jesus) was a secular as well as a religious leader. In fact, as the driving force behind the Arab conquests, he may well rank as the most influential political leader of all time. (...). Nothing similar had occurred before Muhammad (pbAh), and there is no reason to believe that the conquest would have been achieved without him. (...). We see, then, that the Arab conquests of the seventh century have continued to play an important role in human history, down to the present day. It is this unparalleled combination of secular and religious influence which I feel entitles Muhammad [pbAh] to be considered the most influential single figure in human history.[6]
Chapter VIof the book is ‘His Head and Hair’. It deals with verse 11 of the ‘Song of Solomon’, i.e. ‘His head is as the most fine gold, his locks are bushy, and black as a raven.’ The first clause of the verse is ‘His head is as the most fine [NKJV: ‘finest’; NIV: ‘purest’] gold.’ Matthew Henry has defined the ‘head’ as ‘sovereignty’. Strong’s Dic also endorses it. The Hebrew word for the ‘head’ is ‘ראש’ (Ra’sh) which means ‘The head, captain, chief, Principal, ruler, top’. The second important word in the clause is ‘gold’ for which the Hebrew word is ‘פז’ (paz). Strong’s Dic. explains it as: ‘pure (gold); hence gold itself (as refined): fine pure gold’. Keeping in view the above meanings of the original Hebrew words of the Bible, the sentence would mean: ‘His excellent rule and authority and sovereignty is flawless, pure and refined, beautiful and powerful,’ as the monarchy of Nebuchadnezzar has been analogized with the head of gold in the book of Daniel. The commentator’s remarks: ‘Christ’s head bespeaks his sovereign dominion over all (...). Christ’s sovereignty is both beautiful and powerful,’ need no comments. Everyone who has studied the biography of Jesus Christ, knows it of certain that he never achieved any sovereignty anywhere. According to the gospels he was humiliatingly taken to the place of crucifixion. On the other hand this sentence presents a literal fulfillment in the person of the ‘Conqueror of Makkah.’
Jesus (pbAh) never achieved power and authority (sovereignty) in his life whereas Prophet Muhammad (pbAh)enjoyed full power and authority of the state of Madinah and consequently the whole of the Arabian Peninsula (and full respect and love of the believers) and his decisions and commands in that position had always been pure, beautiful, and flawless. Now it is unto the reader to decide in whose person the words of the Bible find their exact and literal fulfillment.
In the clause ‘His locks are bushy [or wavy], and black as a raven’ (KJV), the Hebrew word for ‘wavy’ is ‘תלתל’ (taltal), which, according to Strong’s Dic., means: ‘A trailing bough (as pendulous); bushy’. It means that his hair was like a drooping (hanging or bending down) bough of a tree in which there is a natural curve at the end.
The second clause of the sentence is ‘and black as a raven.’ The Hebrew for its first main word ‘black’ is ‘שחר’ (sahar or shachar)’. Strong’s Dic. has explained it as: ‘[identical with 7836 through the idea of the duskiness of early dawn]; to be dim or dark (in color):- be black’. 7836 is: ‘to dawn, i.e. (fig.) be (up) early at any task (with the implication of earnestness); seek (diligently) early, in the morning.). The second main word of this clause is ‘raven’. The word used for it in the Hebrew Bible is ‘ערב’ (‘arab/‘areb). Strong’s Dic. explains it under entry No. 6158 as: ‘A raven (from its dusky hue)’.
It may be noted here that ‘raven’ is not the literal meaning of the Hebrew word ‘ערב’ (arab). It is its figurative meaning in view of its ‘dusky hue’. It may also be noted here that Arabic and Hebrew are to a great extent similar and sister languages of Semitic family of languages and have lot of commonalities. Their basic alphabet consists of twenty-two letters (א, ב, ג, ד, ה, ו, ז, ח, ט, י, ךor כ, ל, םor מ, ןor נ, ס, ע, ףor פ, ץorצ, ק, ר, ש, ת). In addition to these 22 letters the Arabs framed six more letters (th, kh, dh, d, z, gh) to accommodate their additional sounds, which do not exist in the Hebrew alphabet. The Arabic letter ‘ghayn’ (gh) is one of those six letters which do not exist in the Hebrew language. Now, there are two words ‘arab and ghurab in Arabic; the former for an Arabian person and the latter for a raven or crow. The Hebrew alphabet, having no letter for ‘gh’ sound, has only one word ‘ערב’ for both: ‘Arabian’ and ‘crow’. It has no separate and independent word for a ‘raven’ and uses the same word for an Arabian and a raven or crow. As such they cannot ascertain for which sense the Hebrew word ‘arab’ stands here. The translators of the Bible take it in the sense of a raven in view of the dark colour of the hair, whereas actually it stands for an Arabian. Here is a study of some more meanings of the word. According to entry No. 6150 the word ‘ערב’ (‘arab) means: ‘[identical with 6148 through the idea of covering with a texture]; to grow dusky at sun down:- be darkened, (toward) evening’. Under entry No. 6152, the same word, ‘ערב’ (‘arab), has been explained as: ‘In the fig. sense of sterility; Arab (i.e. Arabia), a country E. of Palestine’. It can also be ‘ערבי’ (‘arabiy), which, according to the same Dictionary, means: ‘An Arabian or inhabitant of Arab (i.e. Arabia)’.
A lexical study of the sentence ‘His locks are bushy, and black as a raven’ has been undertaken in the above lines. The results of the study and some further relevant information is being presented hereunder:
1.Basically the word ‘ערב’ (‘arab) means: ‘to grow dusky at sun down: be darkened, (toward) evening, an Arab, an Arabian, or an inhabitant of Arabia’.
2.It also bears the sense of ‘sterility’. ‘Arabia’ was given this name because of being basically a barren, sterile, and inarable land. It also implies ‘an Arabian or an Arab’.
3.Being void of the Arabic sound ‘gh’, the Hebrew language has only one word for both ‘a raven’ and ‘an Arab’.
4.As to the word bushy/wavy the Hebrew word is ‘תלתל’ (taltal), which, according to the Strong’s Dic., means: ‘a trailing bough (as pendulous)’. ‘Bushy’ or ‘wavy’ is not its proper translation. ‘A trailing bough’ is not bushy or wavy. It rather has a curl only at its end.
5.The hair of Prophet Muhammad(pbAh) have been depicted by different authorities as: ‘The hair of his head and beard was thick: neither intertwistingly curly like those of Negroes nor quite straight. It had rather a light touch of curl. Even in his last years hardly twenty hairs had grown white, and they too were visible only when he had not anointed (applied oil to) them, but he almost always kept his hair anointed. Sometimes the locks of his hair went to the middle of his ears, sometimes to their end and at times even longer.
6.The hair of Prophet Muhammad(pbAh) was extremely black and remained as such till the end of his life. In the hair of both his head and beard there were not more than totally twenty hairs white. Even those were visible only when he had not anointed them. On the other hand the head and hairs of Jesus (pbAh) were extremely white, as can be appreciated from: ‘His head and his hairs were white like wool, as white as snow.’[7]So this part of the prophecy cannot be applied to Jesus (pbAh) whereas it exactly applies to Prophet Muhammad(pbAh).
7.The proper translation of ‘His locks are bushy, and black as a raven’ is: ‘There is a slight bend in his locks and they are extremely black. He is an inhabitant of Arabia’.
It is, therefore, not difficult to ascertain whom do these words indicate: Prophet Muhammad of Arabia (pbAh) or Jesus Christ (pbAh)? But it is surprising to note how the Christian scholars interpret or, rather, manipulate this statement in favour of Jesus Christ. Matthew Henry asserts:
(...) black as raven, whose blackness is his beauty. Sometimes Christ’s hair is represented as white (Rev. i:14), denoting his eternity, that he is the ancient of days; but here as black and bushy, denoting that he is ever young and that there is in him no decay, nothing that waxes. Everything that belongs to Christ is amiable in the eyes of a believer, even his hair is so; (...).[8]
The reader can easily appreciate the trickery of translation and interpretation in the above passage. How adroitly ‘white’ has been proved to be ‘black’! Objective study is considered basic precondition for a just and impartial research. It demands that some theme should be presented faithfully in its actual form and it should be interpreted according to the requirement of the context and the intent of the writer without twisting or manipulating it to one’s own intent, interest, and purpose. But in the above passage the skill of interpreting a theme quite contrary to its actual sense, has been exercised freely and unhesitatingly. It is by no means a faithful interpretation. It is obviously an example of misinterpretation and corruption.
Chapter VIIrelates to verse 12 of the ‘Song of Solomon’ which deals with the eyes of Solomon’s beloved. The verse 12 reads as: ‘His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set’.
The Pulpit Commentary has explained the verse as: ‘The eyes are not only pure and clear, but with a glancing moistness in them which expresses feeling and devotion. (….). The pureness of the white of the eye is represented in the bathing or washing in milk. They are full and large, “fine in their setting,” (...).’ Matthew Henry explains this verse as: ‘His eyes are as the eyes of doves, fair and clear, and chaste and kind, (...). They are washed, to make them clean, washed with milk, to make them white, and fitly set, neither starting out nor sunk in.’.
The detailed features of the countenance and the eyes of Jesus Christ (pbAh) are available neither in the Bible nor in any other reliable and authentic record. There are only some brief, casual, and partial glimpses of some of his features scattered here and there, which are quite useless and irrelevant to the qualities stated in this stanza of the ‘Songs’. The Christian scholars attach the qualities, which Solomon (pbAh) is describing about his ‘Praised One’, to Jesus Christ (pbAh) without any proof or relevance.[9]
It would be quite pertinent to explore the meanings of the word ‘fitly’ of this verse at first place. The original Hebrew word for it is ‘םלאת’ (millayth). The Strong’s Dic explains it as: ‘From 4390; fulness, i.e. (concretely) a plump [fat in a pleasant looking way] socket (of the eye)=X fitly.’ The Hebrew word under entry No. 4390 is ‘