Muhammad (pbuh) Foretold in the Old Testament

As regards the OT, it is stated in the book of Deuteronomy in

the following words:

The Lord thy God will raise up unto thee a prophet from the

midst of thee, of thy Brethren, like unto me; unto him ye shall hearken;

According to all that thou desiredst of the Lord thy God in Horeb in the day

of the assembly, saying, Let me not hear again the voice of the Lord my God,

neither let me see this great fire any more, that I die not. And the Lord said

unto me, They have well spoken that which they have spoken. I will

raise them up a prophet from among their brethren, like unto thee, and will

put my words into his mouth; and he shall speak unto them all that I shall

command him. 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.[1]

We shall undertake the study of its main themes point by

point.

‘From the midst of thee‘

‘From the midst of thee‘ would (if it be a genuine

phrase having not been interpolated by some later redactor of the Bible, which

it looks to be), in this context, obviously mean that the promised prophet shall

be a descendant of your main and joint ancestor, Abraham. It is, however,

noticeable that this prophecy has been noted at some other places of the New and

Old Testaments of the Bible as well[2],

but this phrase does not appear there. It makes the genuineness of this phrase

doubtful. Some versions etc. of the Bible take it in the sense of some place. A

Jewish Commentary explains:

from the midst of thee. This implies that the

endowment of prophecy can only be exercised in the holy land (N).[3]

There are some versions etc. of the Bible that have dropped

this phrase from verse 15 of the passage. The New Oxford Annotated B, in

addition to dropping the phrase, has changed the word ‘brethren’ into ‘people’,

and has translated it as,

…will raise up for you

a prophet like me from among your own people; you shall heed such a prophet.[4]

The New International V, dropping the phrase from v. 15,

translates it as,

…will raise up for you

a prophet like me from among your own brothers. You must listen to him.[5]

Good News B and Today’s English V, both, have also dropped

the phrase, but have changed the word ‘brethren’ into ‘people’. They write,

he will send you a prophet like me from among your own

people, and you are to obey him.[6]

The Revised Berkeley V has also dropped the phrase from its

translation of v. 15. It writes,

He will raise up for you a prophet like me, one of your own

brothers, and you shall listen to him.[7]

The same is the case with so many other Versions (e.g.

Contemporary English V, 1995, p. 219, The Reader’s Digest B, 1983, p. 97, The

New American B, p. 176, etc.). It looks to be sufficient to establish that most

of the Bible authorities themselves do not feel comfortable with keeping the

phrase as a genuine part of the passage in their works and take it to be an

interpolation by some later redactor of the book.

All the above discussion makes it quite probable that the

phrase ‘from the midst of thee‘ is a later addition by someone and is not

a genuine part of the passage. Even if it be a genuine phrase of the gospel, it

signifies that the prophet shall not be a stranger to you. He would be a kinsman

of yours, from the progeny of your own forefather Abraham.

‘of thy brethren‘

To ascertain the meaning of the phrase ‘of thy brethren‘,

there is a clue in the beginning of this very chapter 18 of the book of

Deuteronomy. Verse 2 reads:

Therefore shall they [i.e. ‘The priests, the Levites’, as

recorded in v. 1 of this ch.] have no inheritance among their

brethren; the Lord is their inheritance.[8]

Obviously the word ‘brethren‘ here means ‘the other

tribes from the line of their main ancestor, Jacob, and not the brothers related

to their own tribe, the Levites, because they have been denied any inheritance.’

Because the addressees here are the Levites, their ‘brethren’ would mean none

other than their brethren (cousins) from the other tribes of the line of Jacob

and not the members of their own tribe. There are other examples in the Bible

for this theme as well, e.g. Judges 20: 13; Numbers 8: 26; 2Kings 24:12; etc. It

is, however, to be noted that the word brethren is a general term and implies

the real brothers, first cousins, the remotest cousins, or anyone else. It is a

form of the original Hebrew word H←a

(awkh or akh), that is the same (akh) in the Arabic language. Strong’s Heb B

Dictionary explains it as:

A brother (used in the widest sense of literal

relationship and metaphorical affinity or resemblance):ƒ¢¢â€š¬¢â‚¬ another, brother (-ly),

kindred, like, other.[9]

The Bible has also used this word in the same broad sense. In

the context of the lengthy instructions being delivered to the Israelites, God

orders regarding the Edomites, who are the descendants of Jacob’s elder brother

Esau:

Thou shalt not abhor an edomite; for he is thy brother;[10]

The word ‘brethren’ has also been used in the Bible for even

the Ishmaelites as the brethren of the Israelites. It is recorded in the book of

Genesis of the Bible as follows:

And the angel of the Lord said unto her (Hagar), I will

multiply thy seed exceedingly, that it shall not be numbered for multitude.

And the angel of the Lord said unto her, Behold, thou art with child,

and shalt bear a son, and shalt call his name Ishmael; because the Lord hath

heard thy affliction. And he will be a wild man; his hand will be

against every man, and every man’s hand against him; and he shall dwell in

the presence of all his brethren [stress added].[11]

The word ‘brethren’ has once again been used in the Bible in

the same sense. In the context, none other than Ishmael’s step-brothers,

Abraham’s sons from Sarah and Keturah, can be implied:

These are the sons of Ishmael, and these are their names,

by their towns, and by their castles; twelve princes according to their

nations. And these are the years of the life of Ishmael, an hundred and thirty

and seven years; and he gave up the ghost and died; and was gathered unto his

people. And they dwelt from Havilah unto Shur that is before Egypt, as thou

goest toward Assyria; and he died in the presence of all his brethren

[stress added].[12]

From the above presentations, it can be safely concluded that

the phrase ‘of thy brethren‘ here stands for the Ishmaelites as the

brothers (cousins) of Israelites etc. In clause ‘Therefore shall they

[i.e. the Levites’] have no inheritance among their brethren,’ of this

very chapter 18 of Deut. (v. 2), the word ‘brethren‘ means the Jewish

tribes other than the Levites, and the Levites stand plainly excluded from this

‘brethren’. In the same way the Israelites stand excluded from this phrase. So

the phrase ‘of thy brethren‘ can only mean ‘of the Ishmaelites‘,

and the ‘a prophet‘ would obviously mean the only prophet from the line

of Ishmael, i.e. ‘Muhammad’ (pbuh).

Here is an interesting observation. It is said that

alterations, additions, deletions, and interpolations have been freely exercised

in the Bible. No reasonable scholar of the Bible denies this fact. An example to

illustrate that this practice has not only been exercised in the past, but that

it is being exercised till today without any hesitation, is afforded here. ‘The

Living Bible‘ looks to be a modern translation of the Bible. It is ‘Copyright

© 1971 by Tyndale House Publishers, Wheaton, Illinois 60187. All rights reserved.’

It was first printed in July 1972 under the name of ‘The Way‘,

whereafter its sixteenth printing was published in March, 1976, claiming,

‘3,760,000 copies in print’. I have got this sixteenth printing. It translates

the v. 15 as:

Instead, he will raise up for you a Prophet like me,

an Israeli [stress added], a man to whom you must listen and whom you

must obey.[13]

How can one explain where this ‘an Israeli’ has

jumped in from?

The New English B (and it was prepared and approved by the

Joint Committee of almost all the important churches of the Christian world) has

dropped the most important phrase ‘from among your brothers‘ from its

translation of v. 15, which is a further example of such alterations. He writes,

…will raise up a prophet from among you like myself, and

you shall listen to him.[14]

Some other translators have also dropped this phrase of ‘your

brothers‘ from the translation of v.15. I wonder through what literary

sorcery such worthy translators have got the phrase ‘from among your brothers‘

disappeared from the scene of the passage before the open eyes of the world of

letters. Of course, this dexterity of the translators must be ‘appreciated’.

It is also to be noted that if the promised prophet was to

come from among the Israelites, the wording of the prophecy should have been:

I will raise them up a prophet from among themselves

[stress added], like unto thee, and will put my words into his mouth; and he

shall speak unto them all that I shall command him.

It was essential to rule out all sorts of ambiguity, misunderstandings, and

confusions. The word ‘brethren’ as already explained with reference to the

Hebrew Dictionary of the Bible, is a multi-meaning word and is certainly liable

to create ambiguity and confusions and the Lord is not supposed to create

confusion Himself. He should have been clear-cut, pertinent, precise,

scrupulous, fastidious, to the point, and exact. Whereas, instead of it, the

actual words of the Bible stand as follows, which are not compatible with the

claim of the Jews and the Christians that ‘the promised prophet shall be from

among the Israelites themselves’:

I will raise them up a prophet from among their

brethren [stress added], like unto thee, and will put my words into

his mouth; and he shall speak unto them all that I shall command him.[15]

In fact the Lord has not used these word carelessly. He has

used these words intentionally and decisively. These words rule out every

possibility of the claim of the Jews and the Christians that ‘the promised

prophet shall be from among the Israelites themselves’.

There is another point with regard to ‘from among their

brethren‘. Like the earlier prophets, Jesus has also warned the

Israelites:

Therefore I say unto you, the kingdom of God shall be taken

from you, and given to a nation [stress added. Please note the

‘singular form a nation and not the plural the nations‘.

It reflects the theme of ‘singularity’.] bringing forth the fruits thereof.[16]

It clearly shows that the

kingdom of God or the prophethood is now to be taken away from the progeny of

Israel and is to be transferred to their brethren. The context of this verse

makes it quite clear that it relates none other than the ‘brethren of the

Israelites’. Jesus says:

Hear another parable:

There was a certain householder, which planted a vineyard[17],

and hedged it round about, (…), and let it out to husbandmen[18],

and went into a far country: And when the time of the fruit drew near, he sent

his servants[19]

to the husbandmen, that they might receive the fruits of it. And the

husbandmen took his servants, and beat one, and killed another, and stoned

another[20].

Again, he sent other servants more than the first: and they did unto them

likewise. But last of all he sent unto them his son[21],

saying, They will reverence my son. But when the husbandmen saw the son, they

said among themselves, This is the heir; come, let us kill him, and let us

seize on his inheritance. And they caught him, and cast him out of the

vineyard, and slew him. When the lord therefore of the vineyard cometh, what

will he do unto those husbandmen?[22]

The answer to this question is so simple and natural, that

‘they’ (the audience), like anybody else who happens to hear it, spontaneously ‘Say

unto him,’:

He will miserably destroy those wicked men[23],

and will let out his vineyard unto other husbandmen[24],

which shall render him the fruits in their season. Jesus saith unto them, Did

ye never read in the scriptures, The stone which the builders rejected[25],

the same is become the head of the corner: this is the Lord’s doing, and it is

marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be

taken from you, and given to a nation [stress added] bringing

forth the fruits thereof.

[26]

‘ “a” prophet’

‘a

prophet‘ is another important feature to be cautiously noted to ascertain

the exact application of the prophecy. Moses does not say that God will raise up

“prophets“, he rather says, ‘a prophet‘[27].

The forthcoming person will be ‘a prophet‘ after

Moses. Now there have been so many prophets after Moses in the line of Israel.

The important point is that the promised prophet should be only “a

prophet” which means a ‘single‘ and ‘singular‘

prophet (who is, moreover, required to be ‘from among their brethren‘ and

‘like unto Moses‘). ‘Singleness’ and ‘singularity’ from among the

brethren of the Jews (which are no other than the Ishmaelites,) can only be

claimed for Prophet Muhammad (sws). As regards the Israelites, ‘Singleness’ and

‘singularity’ cannot be claimed for any of them, because there had been almost

scores of them in the line of Israel. ‘Singleness’ and ‘singularity’ demand that

he should be distinguished from all the other prophets after Moses, all of whom

belonged to the lineage of Israel amongst the descendants of Abraham. And it is

only Prophet Muhammad (sws) amongst the descendants of Abraham, from the

progeny of Ishmael [the brethren of Israelites], who came after Moses and who

came from outside the clan of Israel.

‘like unto Moses‘

It means that the promised prophet should have such a unique

and specific prophetic peculiarity or characteristic in common with Moses which

no other forthcoming prophet can claim. There is a most conspicuous singular

peculiarity of Moses, which no other prophet can claim to possess and in which

no other prophet after Moses can be ‘like unto him‘. What is that? It

is only Moses who brought the “LAW” of the Lord for the people. After him

there had been no other prophet from among the descendants of Abraham in the

whole of the history of the humankind who can claim to bring a complete divine

“LAW” for the people, revealed to him by the Lord, except Prophet Muhammad

(pbuh). Neither anyone ever claimed it, nor it is true about anyone. There did

not even exist any claimant or candidate of having been ‘a prophet from among

the brethren of the Israelites with a ‘Fiery Law for them‘[28]

‘like unto Moses‘, that could have been presented as a rival to the sole

Prophet from among the Ishmaelites, who are the genuine ‘brethren of the

Israelites’.

Jesus Christ is by no means ‘a Prophet like unto Moses’

From the very birth to

his death Jesus is “unlike Moses” rather than being “like unto Moses”

in most of the conspicuous features. On the other hand

the Prophet of Islam

is “like unto Moses” in most

of the conspicuous features. Some of them are common in most of the prophets

including Moses and the Prophet of

Islam, but Jesus is an exception to them. The first of them is that Moses and

the Prophet of Islam were born in

ordinary way whereas Jesus had an unusual and extra-ordinary birth of a virgin

mother having no father. The second point is that Moses and the Prophet of Islam

had an ordinary death whereas the death of Jesus was of a quite different type.

The third point is that Moses was appointed to the “call” at Mount Sinai and the

Prophet of Islam received the

revelation for the purpose in the cave of Mount Hira which is now called Mount

Nur. Both of them received revelation outside the city life at some mountains.

The case of Jesus Christ, whatsoever, is different from it.

The other category is of a most specific peculiarity of Moses

and the Prophet of Islam, which is not to be found in any other prophet

including Jesus; and that is the revelation of the divine “Law” only to Moses

and the Prophet of Islam, as noted above.

A probe into the theme reveals that “likeness unto Moses”

can exclusively be claimed about the Prophet of Islam, whereas it can by no

means be claimed about Jesus. I have addressed only some specific and

distinguishing features otherwise a lot of it can be presented, which is,

according to me, mere waste of time keeping in view the limited scope of the

present write up.

The Claim of the

Prophet’

There is another point which is being briefly discussed here.

Some Jews assert that the prophecy relates to and is fulfilled in the person of

Joshua. But the wording of the prophecy and the context do not permit it. Joshua

was the contemporary of and junior to Moses. Moses himself had nominated him as

his successor under the instruction of the Lord. He was a disciple, attendant,

and successor of Moses and not an independent prophet himself. No “Law” was

revealed unto him. So he was in no way ‘like unto Moses‘. The words of

the prophecy, ‘The Lord thy God will raise up unto thee a prophet from the

midst of thee, of thy Brethren, like unto me;‘ clearly denote that they

relate to some future event, whereas Joshua physically existed there when this

prophecy was uttered. The book of Malachi is the last of the Minor Prophets and

of the OT. It records the prophecy uttered by the Lord in the following words

[which shows that the messenger of the covenant was yet to come by his time,

and, as such, Joshua could not have been this “a prophet“]:

Behold, I will send my messenger, and he shall prepare the

way before me; and the Lord, whom ye seek, shall suddenly come[29]

to his temple[30],

even the messenger of the covenant [stress added] whom ye

delight in; behold, he shall come, saith the Lord of hosts.[31]

As to the date of Malachi, ‘McKenzie’ observes:

The book is dated by the critics after the rebuilding of

the temple in 516 BC, during the Persian period and before the reforms of

Nehemiah and Ezta, i.e., before 432 BC.[32]

The recording of the prophecy regarding ‘the messenger of

the covenant‘ in it shows that till 432 BC the Israelites were still waiting

for him and he was yet to come.

Then there is the epilogue of the book of Deuteronomy which

reads,

And there arose not a

prophet since in Israel

like unto Moses, whom the Lord knew face to face.[33]

It is probable that this epilogue might have been written by

Ezra eight to nine hundred years after Moses. So the prophecy remained

unfulfilled till 8-9 centuries after Moses. It is also probable that it might

have been written by some other redactor of the book when the Torah and some

other books of the Bible were first compiled in written form about five hundred

years after Moses. It means that the prophecy remained unfulfilled for not less

than 500 years after Moses. It does not mean that it was fulfilled after it.

Nobody ever claimed to be ‘the messenger of the covenant‘ or fulfilled

its pre-requisites at any time after Moses. Almost every scholar of the Bible

understands that it stood unfulfilled even after the time of Jesus Christ. The

Bible Knowledge Commentary observes,

During the first century A.D. the official leaders of

Judaism were still looking for the fulfillment of Moses’ prediction (cf. John

I: 21).[34]

That it remained unfulfilled during the time of Jesus Christ

and the Jews were still waiting for the coming of this prophet, can be

ascertained from the following passage of the Gospel According To John:

And this is the record

of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who

art thou? And he confessed, and denied not; but confessed, I am not the

Christ. And they asked him, What then? Art thou Elias? And he saith, I am not.

Art thou that prophet

[stress added]? And he answered,

No. Then said they unto him, Who art thou? that we may give an answer to them

that sent us. What sayest thou of thyself? He said, I am the voice of one

crying in the wilderness, Make straight the way of the Lord, as said the

prophet Esaias. (…). And they asked him, and said unto him, Why baptizest thou

then, if thou be not that Christ, nor Elias, neither that prophet?[35]

It has become clear from the study undertaken above that this

‘Prophet like unto Moses‘ had not been raised up till the time of Jesus

Christ.

The Claim of the

Christians: ‘Jesus is that Promised Prophet’

Now there remains the

claim of the Christian scholars that this prophecy was fulfilled in the person

of Jesus Christ. Setting aside the question of safe preservation and transfer of

the NT, it is a fact that throughout the NT Jesus Christ has nowhere claimed to

be or presented himself as this promised “Prophet like unto Moses.’ As

can be observed from the dialogue between John the Baptist and the Jewish

representatives noted above, the Jews had been waiting for three personalities

at that time: (1) Elias or Elijah, (2) Christ, and (3) ‘That Prophet’. Elias was

John the Baptist as clarified by Jesus.[36]

The Christ, according to every Christian, was Jesus himself. There remains, now,

only the third one, i.e. ‘That Promised Prophet like unto Moses‘. Jesus

should naturally have not claimed to be this third personality as he has already

occupied the status of the ‘Christ’. The three personalities waited by the Jews

were three separate entities, two of which have already been settled in the

persons of John the Baptist and Jesus. There, obviously, remains the third one

to be ascertained. If somebody asserts that Jesus occupied both the entities in

his person, i.e., of the ‘Christ‘ and of ‘That Prophet‘, he should

offer, in unequivocal terms, some clear-cut assertion of Jesus Christ in favour

of his claim. And no man on earth can ever do it. Rather, quite contrary to it,

Jesus did not assert to be ‘That Promised and Waited for Prophet Like Unto

Moses‘ even when he was asked to clarify his position. The Bible reports,

Now when John had heard

in the prison the works of Christ, he sent two of his disciples, And said unto

him, Art thou he that should come, or do we look for another?

[Stress added. ‘or

do we look for another?’ shows

that someone was yet to come by that time.]

Jesus answered and said unto them, Go and shew John again those things which

ye do hear and see: The blind receive their sight, and the lame walk, the

lepers are cleansed, and the deaf hear, the dead are raised up, and the poor

have the gospel preached to them. And the blessed is he, whosoever shall not

be offended in me.[37]

It is not quite clear what does John the Baptist mean by the

question, Art thou he that should come, or do we look for another? ‘He

that should come‘ may signify both (1) the ‘Christ’ or (2) ‘a Prophet like

unto Moses’, because both had been waited for. Whom John had alluded to, is not

clear. Jesus should have answered this ambiguous question in unequivocal terms

and should have clarified his position once and for all. Instead of it Jesus is

reported to have chosen a strange and non-specific style. He gives an ambiguous

answer. He had nowhere claimed to be ‘That Prophet like unto Moses‘

previously. But ‘Christ‘ he was, of course, called by his disciples as

has been mentioned in the NT for so many times. He, obviously, could have meant

to say, “Neither have I ever claimed to be ‘That Prophet like unto Moses‘

nor the works I have been performing are like unto Moses. So how can you take me

as ‘That Prophet like unto Moses‘? As to my being ‘Christ‘,

everybody knows it and my works also verify this status of mine.”

There is another clear-cut passage in Acts III, in which

Peter clarifies that Jesus is not ‘That Prophet like unto Moses‘; he is

yet to come. He says:

Now you must repent and turn to God, so that your sins may

be wiped out, and so that the Lord may send the time of comfort. Then he will

send you the Christ he has predestined, that is Jesus, whom heaven must keep

till the universal restoration come which God proclaimed, speaking through his

holy prophets. Moses, for example, said, “From among your brothers the Lord

God will raise up a prophet like me; you will listen to whatever he tells you.

Anyone who refuses to listen to that prophet shall be cut off from the people.”

In fact, all the prophets that have ever spoken, from Samuel onwards, have

predicted these days.[38]

The main features of this passage can be described as below:

1. Peter advises the people that they must repent and turn to

   God, so that their sins may be wiped out, and so that the Lord may send the

   time of comfort.

2. From ‘the time of comfort’ Peter means ‘when the Lord will

   send the Christ he has predestined, that is Jesus’.

3. Heaven must keep the Christ till the universal restoration

   come which God proclaimed, speaking through his holy prophets.

4. One phenomenon of this ‘universal restoration’, for

   example, is, that “From among your brothers the Lord God will raise up a

   prophet like Moses.”

5. The people must “listen to whatever he tells them.”

   Because “Anyone who refuses to listen to that prophet shall be cut off from

   the people“; just like the people who did not listen to the Prophet of

   Islam, were cut off from the people.

6. In fact, all the prophets that have ever spoken, from

   Samuel onwards, have predicted the advent of ‘That Prophet like unto Moses‘

   between the First and Second Coming of Jesus Christ.

Whatever the case may be, Jesus has never claimed to be ‘That

Prophet like unto Moses‘. It means that ‘The Promised Prophet‘ was

yet to come during the lifetime of Jesus Christ. Now it is only the Prophet of

Islam, Muhammad (pbuh), who fulfills all the requisite conditions of ‘That

Prophet like unto Moses‘. It is he who is the only prophet from among the

brethren of Israel that has come after Jesus Christ, and whom the Almighty Allah

Himself has pronounced to be ‘like unto Moses‘ as has been recorded in

the Qur’an,

Surely We have sent unto you a Messenger as a witness over

you, even as We sent To Pharaoh a Messenger [stress added. ‘Which

Messenger had been sent to Pharaoh?’ Who doesn’t know that it was none other

than Moses?], but Pharaoh rebelled against the Messenger, so We seized him

remorselessly. If therefore you disbelieve, how will you guard yourselves

against a day that shall make the children grey-headed? Whereby heaven

shall be split [What an impressive and beautiful imagery! Had someone had

an opportunity to listen to the sonorous wordings of this verse (while, at the

same time, understanding its meaning), he should have appreciated and enjoyed

its force and beauty more deeply, which can by no means be transmitted into

its mere translation.], and its promise shall be performed. Surely this is a

reminder; so let him who will [,] take unto his Lord a way.[39]

The above dissertation affirms that ‘The Prophet like unto

Moses‘ had not come unto the time of John the Baptist. Jewish scholars were

waiting for him. Their inquiry from John the Baptist whether he was … ‘that

prophet’ testifies their wait for him. John the Baptist plainly explained that

he was not ‘that prophet’. Jesus was the Christ and he never claimed or

proclaimed to have been ‘That Prophet like unto Moses‘. It means that

there has not risen up ‘That Prophet like unto Moses‘ among all the

Jewish and Christian world unto present. It is required that ‘The Prophet

like unto Moses‘ should have risen up in some reasonable span of time after

Jesus Christ. Ground reality is that

1. Nobody has claimed to be ‘That Prophet like unto Moses‘

   so far except the Prophet of Islam.

2. Nobody fulfills the prerequisite conditions and

   characteristics of ‘That Prophet like unto Moses‘ except the Prophet of

   Islam.

3. The Prophet of Islam, Muhammad (pbuh) rose up as that

   prophet and he has practically claimed to be ‘A Prophet like unto Moses‘

   as stated above.

4. He fulfills the entire prerequisite conditions and

   characteristics of ‘That Prophet like unto Moses‘.

If the claim of the Prophet of Islam, Muhammad (pbuh), is not

acknowledged and conceded to then we shall have to affirm that the Bible is not

true. It is now unto the reader to decide justly and carefully, because it has

been warned by the Lord just after this prophecy,

And it shall come to pass, that whosoever will not hearken

unto my words which he [the Prophet Like unto Moses] shall speak in my name, I

will require it of him.[40]

Some More Prophecies in the OT Regarding the Prophet of

Islam

There are, in the OT, some more prophecies regarding the

prophet of Islam which are very clear and conspicuous. There is a very detailed

and clear prophecy of King Solomon in his ‘Song of Songs’ in which he has

predicted the advent of the Prophet of Islam

by nameƒ¢¢â€š¬¢â‚¬’Muhammadim’[41]

and has given a precise and compact account of his significant features. I have

written a detailed article of about one hundred pages on it but it is not in the

English language; it is in Urdu. There is another prophecy in Deuteronomy ch. 33

and I am working on it [a passing reference to it will be found in some footnote

of this write up]. There are so many prophecies in Isaiah, Habakkuk, Jeremiah,

Psalms, Minor Prophets as well. There are more details about this very prophecy

of Deu. Ch. 18 to be dilated upon, but in reply to a question, as the present

paper is, there is no room for more details on this theme. I intend to write on

it in the near future.