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Biblical Prophecy on Muhammad (pbuh) # 1
Promised to Moses
by Maulana Muhammad Idris Kandhlavi
From Exodus Chapter 19 : 1 - 11 and 17- 25 and Chapter 20 : 18 - 20 , we learn that the Israelites, at Mount Sinai ,were not contented to receive the commandments of God through Moses ; and wanted in the first instance to hear God communicating with Moses, on the Mount, and in the second instances to hear God speak with Moses and themselves directly and to see God with their own eyes.
In the manner, and the dreadful manner in which this request was granted, scared the Israelites to death and they beseeched Moses : "Speak the with us and we will hear ,but let not God speak with us lest we die" (Exodus chapter 20 - 19 ):
Thereafter , we read, "and Moses drew near unto the thick darkness where God was" ; and God talked to him and ordered Moses to convey God's word to the Israelites as in Exodus 20 -22 ,but the rest of what happened is contained in Deuteronomy, which is in its very nomenclature a recapitulation of the decalogue and the laws given in Exodus . We find that the request of the Israelites to be spread a direct address by God in future, figured again between God and Moses and God revealed to Moses His eternal scheme of Revelation of His Everlasting Word - the holy Qur'an , through the last prophet only, who would be an ishmaelite making it elaborately clear that it was the only way in which the request would be satisfied : this is revealed in the prophesy given below, with a sure indication to identify as to who does really fulfill that prophecy. However, it is worth while to point out to Christians here, that any body who was God, as Jesus is held in trinity , is debarred from fulfilling this prophecy, as it requires some one else than God, Lord, etc, for an indirect address as requested by the Jews and granted by God. The rest of it Follows :
I will raise them up a prophet from among their brethren like unto thee, and will put my words in his words, and he shall speak unto them all that I shall command him, but it shall come to pass, that whoever will not hearken up to my words which he shall speak in my name I will require it of him. But the prophet who shall presume to speak a word in my name , which I have not commanded him to speak, or that shall speak in the name of other gods, even that prophet shall die. and if thou say in thine heart, How shall we know the word which the Lord hath not spoken ? When a prophet speakeith in the name of the Lord, if the thing follow not, nor come to pass, that is the thing which Lord hath not spoken ; but the prophet hath spoken it presumptuously : thou shall not be afraid of him (That is to say that such a person is a false prophet and he should be rejected unhesitatingly ,as not the one like unto Moses ,at all )
The Muslims say that in the above prophesy, the promise to raise up a prophet like unto Moses relates exclusively to Muhammad (peace be upon him) , though the Jews attribute it to Isaiah and the Christians to Jesus. But all theses claims fail in the face of the context of the Bible itself : "from among the brethren ,like unto you". We reassert that this prophecy is exclusively in favour of Muhammad (peace be upon him) ; because it speaks of a prophet who would be "like" unto Moses, and not from among the Israelites themselves, but from among their brethren - the Ishmaelite , and then certain characteristics of that prophet are mentioned in it; and therefore ,according to the Qur'anic verdict none else but Muhammad (peace be upon him) is "that prophet" the prophesy incarnate. The arguments wherefore follow :
( 1 )
In the above verse it is mentioned that " I will
raise a prophet from among thy brethren like unto you ". This
clearly indicates that the promised one will not be from among the Israelites
as claimed by the Jews -but from among "thy brethren"- brethren
of Moses and Israelites -Children of Isaac's brother Ishmael. Thus ,it is
addressed not individually, but to all the classes and groups of the Israelite
people as a whole whose brethren are the Ishmaelite .
If it was meant, otherwise as the Jews and the Christianity
contend, it should have been worded: "from among thee and thy
Children", rather than "brethren". the Qur'an reminds the Arabs
about advent of the Prophet Muhammad (peace be upon him) that :
Allah verily hath shown grace to the
believers by sending unto them a messenger of their own who unto them His
revelations, and causeth , them to grow and teacheth them the Scripture
and wisdom ; although before (he came to them) they were in flagrant error"
(Holy Qur'an 3 :164 )
This verse clearly says that Muhammad (peace be upon him), was raised
"of their own", just as Moses (peace be upon him), told his people
about the Israelitish prophets : "And
(remember) when Moses said unto his people : O my people! Remember Allah's
favour unto you. how He placed among you prophets ....( Holy Qur'an 5 :
20). Moses differentiated and distinguished between "among you"
and "among thy brethren", when promising his people. The Christians
contend that "among thy brethren" means Israelites themselves,
which is contrary to all ethics and lexicons. "Moses' brothers" do not
include Moses himself, but are exclusive of him, when we talk of them. Likewise
the brethren of the Israelites do not include them, but apart from them .
Nowhere in the world the children of a father are termed "his
brethren" , therefore the children of Israel cannot be Israel's
brethren.", the latter must be a separate entity in themselves.
We can say that Hood, the Prophet was a brother to the Adites and the Prophet
Salih , to the Samoodites, because of their individuality as members of their
respective tribes, but we cannot say Israelites , as a people are brethren to
the Israelites . The brethren of the Israelites must be a separate people ; and
again to say that the Israelites are the brethren unto Israelites , is sheer
imbecility .
further in the biblical usage the above meaning of the word "brethren" has been clearly signified. In Genesis 16 :12 where it is thus recorded about Ishmael: and his children :"he shall dwell in the presence of all his brethren" (from Genesis 25 : 9) it appears that Ishmael and Isaac lived together and were present at the time of Abraham's death). We should know that Ishmael had no brother other than Isaac and the Children of the one are "brethren" unto the other, and it is further recorded that the same Ishmael "died in the presence of all his brethren "(Genesis 25 : 18). The western writers should know that 'cousin ' in the orient are usually called "brothers" , and since the Bible was revealed to Orientals -Jews ,so it was necessary to speak according to the idion of their language.
Thus, in either situation , by the words "children of Ishmael" are meant , the brethren to the Children of Esau and Israel ; and it is a fact commonly agreed upon by the Jews and the Christians that there arose no prophet from the seed of Esau. Likewise it is also commonly agreed that no promise of prophethood and grace was made by Allah to the children of Abraham begotten of his (third wife) Keturab 1(who begot six more children to Abraham (peace be upon him)). This was reserved for children of Ishmael and Isaac alone. Undoubtedly a promise was made in favour of Ishmael.2
Judaeo - Christian interpolations
The Jews and Christians, out of jealously to minimize the ishmaelite, made certain changes in the book to deny them the same blessings. But the truth cannot be eclipsed by falsehood. In Deuteronomy 18 : 15, one read : "The Lord thy God will raise up unto thee a prophet from the midst of thee of thy brethren , like unto me". It should be remembered that the phrase "from the midst of thee" , has been interpolated (by the Jews). The proof of this interpolation is that in Deuteronomy 18 :18 , God addressed Moses in the words :"I will raise them a prophet from among their brethren, like unto thee" . There is no mention of "from the midst of thee", and yet in the Acts 3: 22, one reads :"For truly said unto the fathers. A prophet shall the Lord your God raise unto you of your brethren, like unto me, but clearly there is no mention of "from the midst of thee". Moreover , the disciples of Christ, when referring to it never included the phrase "from the midst of thee", and this proves that it is an interpolation.
If, we accept this interpolation, though tentatively , that it is not an interpolation phrase. then it may be that "from the midst of thee" means "from among the righteous" i.e., from the progeny of Abraham (peace be upon him) which undoubtedly includes the children of Ishmael.
Gist
Moses while addressing the twelve tribes of the Children of Israel clearly said that God will raise a Prophet from among their brethren. It clearly testifies that the prophet will 'rise from amongst' the children of Ishmael, their cousins and in case he did not mean so, he should have said from amongst you i.e., the seed of Isaac, then it seems superfluous that the word "brethren" should be used along with "amongst you". The word "brethren amply proves that the promised prophet shall not 'rise from amongst ' the direct descendants of Isaac. It is evident that both Jesus and Isaiah (peace be upon him) . are among the Israelites, and not from the brethren of Israelites , that is from among the Israelites , therefore this prophesy cannot relate to the two prophets, Jesus and Isaiah. Thus the one referred in this prophecy can only be an Ishmaelite, a brother (a cousin) to the Israelites. So , no prophet from among the Israelites, could fulfill this promise.
Proof # II
( a ) This prophesy
promise : "to raise a prophet like unto thee", and it is
obvious that both Isaiah and Jesus were not the "like unto" Moses ,
because besides other reasons, of their being Israelites , and Deuteronomy 34 :
10, too, bears testimony to this :
"And there arose not a prophet in
Israel like unto Moses , who the Lord knew face to face"
Moreover , it should to particularly noted that , Isaiah was a disciple of Moses
- the teacher and the disciple cannot be equal and he lived in the time
of Moses: therefore , there was no occasion for a prophecy about him.
However , the prophecy mentions " I will raise",
which clearly signifies that such a prophet will appear in some future
time"
Isaiah was declared a prophet in the days of Moses , then how could he be an object of this prophecy ?
( b ) Likewise Jesus, too, could not be "like unto" Moses , because the former ,according to the Christian is "God" or "God's Son", while Moses was none of the two , but only a servant of God : so categorically what is the likeness between servant and God?
( c ) Again, Jesus , according to the Christian belief died on the cross to atone his follower's sin, while Moses was neither crucified not he atoned the sins of the Israelites.
( d ) Again, the code of Jesus, (as promulgated by Paul) is silent on laws relating to retaliation, punishment , personal purity, and the like, in contradiction to the Mosaic law which covers them all: while the law of Muhammad bares a comparison with that of Moses. As Moses held a definite code of Laws, similarly, the bright code of law promulgated by our prophet (peace be upon him) is perfect code and fully covers all laws regarding crimes and punishments, holy war and retaliations and rules about the legitimate and the illegitimate , and with the apparent acts, it comprises all spiritual actions. i.e., moral ones , as well.
( e ) Just as Moses honoured the Israelites by liberating them from the yoke of the Pharaoh . so did the Muhammad (pbuh) free all the Arabs from the political influence or servitude of the Byzantium and Persia and taught them the 'Kalema' that there is no God save Allah : not only this , he bestowed upon them (the Arabs) as their heritage, the Byzantine and Persian empires and treasures.
( f ) Muhammad (pbuh) contracted marriage, according to the tradition of the prophets, just as Moses did. The likeness or similitude between them has thus been stressed in the Qur'an : " Lo! we have sent unto you a messenger as witness agaisnt you , even as we sent unto Pharaoh a messenger (Holy Qur'an 73 :15)
( g ) Further both Joshua and Jesus (pbut) never claimed their likeness unto Moses. If it is said that likeness means that "that prophet" would be from among the Israelites, then why only Joshua and Jesus, there had been hundred of prophets after Moses , among the Israelites , and each of them according to this interpretation, could be an object of this prophecy. If, by any stretch of imagination we concede that the likeness referred to in the prophecy devolved upon Joshua or Jesus, then it fades into insignificance when compared with the likeness of Moses to Muhammad (pbuh).
Proof # III
Again, Deuteronomy 18 : 18 says :" ...... and will put my words in his mouth ; and he shall speak unto them all that I shall command him", i.e., that nothing will be sent in the form of a book, like the Torah and Psalms but the angel of the Lord will come with revelations : and "that prophet" would be an unlettered one, and remember it by listening to the angel , and transmit it orally to his followers , and it is obvious that this does not apply to any one , but the untutored prophet of Islam as vouched by the Qur'an : "Nor doth speak of (his own) desire. It is not save an inspiration that is inspired "(Holy Qur'an 53 : 3 - 4 )
Proof # IV
The other part of the prophecy 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" (Deut 18 :19). In this prophecy this point has also been clarified that who so will not obey "that prophet", I will require it of him". It is clear that the phrase "require it" does not necessarily mean the chastisement of hell, because the latter is for every denier of prophets, but it purports to the promulgation of the laws of waging wars against the infidels and retaliation, etc., which was given neither to Jesus nor Isaiah , but Muhammad (pbuh) the last of the prophets, and, therefore he alone can be the object of this prophecy.
Proof # V
In this prophecy it has been cleared that if "that prophet" will falsely impute what God has not commanded him to say, that prophet falsely impute what God has not commanded him to say, that prophet will be killed. "But the prophet, which shall presume to speak a word in my name which I have not commanded him to speak , even that prophet shall die" (Deut 18 : 20) ; and it is clear that in spite of the bitterest enmity and attempt on his life, by his enemies, the Prophet Muhammad (pbuh) could not be killed. The Qur'an says :"And when those who disbelieve plot against thee (O Muhammad) to wound thee fatally or kill thee, or to drive thee forth; they plot but Allah (also) plotteth ; and Allah is the best of plotters "(Holy Qur'an 8 :30)3
But , in fulfillment of the Divine promise : "Allah will protect thee from mankind" (Holy Qur'an 5 : 67 ), the Prophet remained unharmed, unmolested. Instead of meeting any untoward event of life, he became more eminent . If, Muhammad (pbuh) had not been "that Prophet" then he according to this prophecy of the Bible should have lost his life by being killed. True, the Jews contend and the Christians believe it that it was Jesus who was killed and died on the cross. Thus, if one applies this verse to Jesus then , according to the Jewish and Christians belief, he was a liar and an imposter claiming to be like unto Moses. The Qur'an also refers to it, thus :"And if we had not made thee wholly firm thou mightest almost have inclined unto them (Holy Qur'an 17 : 74) ; "And if he had invented false saying concerning Us, we assuredly have taken him by the right hand and served hi life artery" (Holy Qur'an 69 : 44 -46 )
Note: The survival of an imposter or a liar does not necessarily mean that he spoke the truth , otherwise many of the truthful prophets killed by the Israelites : ("And slew the prophets wrongfully" Holy Qur'an2:61 ) would also be counted among the liars. This makes an awkward proposition for the Christians to prove otherwise.
But escaping such death by "that prophet" is a proof of his truthfulness as Deuteronomy 18 :20 , signifies : "But the prophet who shall presume, shall be killed". In either phrase the word that refers to the particular, promised prophet, and if it were meant for the universal application, then God forbid, Zechariah , and John and Jesus , all would have been in semblance liars and imposters. So ,it appears that it relates to the prophet who has been foretold. If we accept it as common for all the prophet , then the Jews who do not accept Jesus as prophet, will have an additional argument in favour of their disbelief.
Proof # VI
Amongst the other signs of "that prophet" (Duet 18 :22) is that whatsoever he prophecies will be fulfilled. Now , in the light of the events, one can easily find the fulfillment of all the prophesies that Muhammad (pbuh) made and not a single of them has so far been missed. And we declare it from the house tops that no adversary of his will ever be able to falsify any of his prophecies. This qualification of the Prophet Muhammad (pbuh) was so prominent and glaring a prelude to his prophethood that his adversaries and enemies had no escape but to call him :"The Truthful and Trust worthy"
Proof # VII
from the Acts 3 : 17,it plainly appears that the
longed for prophet stands separate from Jesus and Elias , and this runs
thus
: 17 ; "And
now , brethren I wot that through ignorance ye did it as did also your
rulers.
: 18 ; But
those things, which God has shewed by the mouths of all His prophets, that
Christ should suffer, he hath so fulfilled
: 19 ;
Repent ye therefore, and be converted that your sins may be blotted out, when
the times of refreshing will come from the presence of the Lord.
: 20 ;
and he shall send Jesus Christ, which before was preached unto you
: 21 ; whom
the heaven must receive until the times of restitution of all things,
which God hath spoken by the mouth of all His holy prophets since the world
began
: 22 ; For
Moses truly said unto the fathers: "A prophet shall the Lord your God
raise up unto you of your brethren like unto
me; him shall ye hear in all things whatsoever he shall say unto you.
: 23 ; And
it shall come to pass , that every soul , which
will not hear that prophet shall be destroyed from among the people .
: 24 ; Yea,
and all the prophets from Samuel and those that follow after, as many as
have spoken have likewise foretold of these days
: 25 ; Ye
are the children of the prophets and of the covenant which god made
with our fathers, saying unto Abraham. And in thy seed shall all the
kindred of the earth be blessed " (Acts 3 : 17 - 25)
In the foregoing verses there is a mention of the suffering of Jesus (peace be upon him) at the hands of the blighted Jews and his readvent ; and after that of the Prophet about whom Moses (peace be upon him) foretold the Israelites . . . . . . "a prophet shall the Lord your God raise up unto you of your brethren (the Ishmaelites) " :and all the prophets, inclusive of Moses, foretold about "that promised prophet" , and so long this promise will not be fulfilled ,the earth and the heaven will endure, and in that time the covenant of the Lord that He made with Abraham that : "All the kindreds of the earth be blessed ", shall be fulfilled.
In short, by mentioning the prophecy "he hath so fulfilled" of Jesus (pbuh) ; and the Prophet about whom Abraham , Moses and other prophets (pbut) had foretold , the mention of his coming in the words : . . . . . . ."whom the heaven must receive until the times of restitution of all things" clearly proves that the prophesied prophet and the longed for apostle stands out distinctly separate from those prophets, who appeared in between Moses and Jesus (pbut) .Therefore , there is no such prophet who appeared between the days of Moses and Jesus (pbut), who can be an object of this prophecy. So neither Joshua nor Jesus (pbut) can be the object of this prophecy.
Proof # VIII
And it is recorded in the Gospel of John , "When the Jews sent priests and Levites from Jerusalem to ask him (John the Baptist) 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?". And he answered ,No Then said they unto him, who art thou? that we may give an answer to them that send us " (John 1 : 19 -22)
This clearly shows that the Jews expected a prophet other than Jesus or Elias, and "that prophet" was so well-known and promised to them, that they had not to mention him by name like the name of Messiah and Elias, but considered it sufficient to refer to him as "that prophet". If Jesus was the object of this prophecy , why did they long for "that prophet to come in spite of him ?
The fact is that the prophet whom the Jews expected, was none else than Muhammad (pbuh), because they always mention him as "that prophet" , it is why we Muslims refer our Prophet as "that August Presence" , which reflects the expectations of the Jews for the appearance that Prophet.
Proof # IX
John 7 : 40,also purports to the same fact that "that prophet" is other than Jesus (pbuh). It is so recorded in the Bible : "Many of the people therefore when they heard this saying ,said , Of truth this is the Prophet". Mention of the promised prophet in contrast to Jesus, fully signifies that "that prophet" is a separate one and none else than Muhammad (pbuh) . If he is not , who else then there is who was expected?
Proof # IX
During the time of the holy prophet himself many of the Jewish and Christian scholars confessed that the Prophet foretold by Moses was non else than Muhammad (pbuh) and later , some of them even embraced Islam. e.g., Mukarieque (a Jew), Zaghatir Rumi (a Christian), and those who affirmed but did not embrace Islam, were Heraclius the Byzentinian and Abdullah bin Suriya the Jew and some others , although they attested that he, Muhammad (pbuh) , was the very prophet who was foretold by Moses and also by Jesus.
notes:
1. It may be noted, that out of their habitual
mishandling of the text and translation of the Bible, it the Jews or the
Christians contrive to discover or conjure up such a 'promise' the effort would
be futile as no lesser prophet can be pedestalised as "Like unto
Moses". So ,that chapter had been sealed by God.
2. It is significant to note that, Ishmael was the 'first born' male son , or in religious (or Jewish ) exposition., 'belonging to God' , from the Qur'an we learn that, the one like unto Moses was the blessing of the joint prayer of Abraham and Ishmael and a 'Covenant One' at the time of the the re-erection of the Ancient and the perpetual Baitul Lah ,or the House of Almighty . The Earthly seat of 'His kingdom Come'. So, it was especially reserved as an inheritance of Abraham his first born Ishmael , for Ishmael's sons, the real brethren of Israel and Moses
3. it was a special prescription by God for warding off false claims of "likeness unto Moses". It applied till the coming of the "Promised One". It does not in any way deprecates the false prophets who escaped death in spite of their blasphemies. Because the true Prophets killed by the infidels did not come under it as they never claimed to be "that Prophet" , nor did the false ones, who escaped death, ever claimed to fulfill the Prophecy.
source : Prophecies of the Prophet by Islamic Research institute .Pakistan
(ICRA)