Holy Prophet Muhammad (S.A.W.) Foretold in the Old Testament
Abdus Sattar Ghauri
It is stated by the Lord in the book of Deuteronomy of the Old Testament of
the Bible: ‘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.’ The passage from which these words have
been noted is given below:
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
shall undertake the study of its main themes point by point.
the midst of thee’
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 (sws). It is, however, noticeable
that this prophecy has been noted at some other places of the New and Old
Testaments of the Bible as well2, 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:
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
The New International V,
dropping the phrase from v. 15, translates it as:
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:
will send you a prophet like me from among your own people, and you are to
The Revised Berkeley V has also dropped the phrase from its translation of
v. 15. It writes:
raise up for you a prophet like me, one of your own brothers, and you shall
listen to him.7
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.
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’
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
Therefore shall they [ie. ‘The priests, the Levites’, as recorded in v. 1 of
this ch.] have no inheritance among their brethren; the Lord is their
Obviously the word ‘brethren’ here means ‘the other tribes from the line of
their main ancestor, Jacob (sws), 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 (sws)
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 awkh or akh, that is
the same (akh) in the Arabic language. Strong’s Heb B Dictionary explains it
A brother (used in the widest sense of literal relationship and metaphorical
affinity or resemblance):— another, brother (-ly), kindred, like, other.9
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:
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
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:
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
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 ‘a prophet’ would obviously mean the
only prophet from the line of Ishmael, ie. ‘Muhammad’ (sws).
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’. The writer of the present article has
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
reversion was accomplished in 1996 by ‘ninety evangelical scholars from
various theological backgrounds and denomination… commissioned in 1989 to
begin revising The Living Bible’. It has revised this translation as:
The LORD your God will raise up for you a prophet like me from among your
fellow Israelites, and you must listen, to that prophet.14
one explain where the words ‘an Israeli’ or the ‘fellow Israelites’ have
jumped in from?
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. It writes:
raise up a prophet from among you like myself, and you shall listen to
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’.
also to be noted that if the promised prophet was to come from among the
Israelites, the wording of the prophecy should have been:
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.16
the Lord has not used these words 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’.
is another point with regard to the expression ‘from among their brethren’.
Like the earlier prophets, Jesus (sws) 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.17
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 to none other
than the ‘brethren of the Israelites’. Jesus (sws) says:
another parable: There was a certain householder, which planted a
vineyard18, and hedged it round about, (…), and let it out to husbandmen19,
and went into a far country: And when the time of the fruit drew near, he
sent his servants20 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 another21. Again, he sent other servants more than the first: and
they did unto them likewise. But last of all he sent unto them his son22,
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?23
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
miserably destroy those wicked men24, and will let out his vineyard unto
other husbandmen25, 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 REJECTED26, 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.27
words of Jesus (sws) are so clear and unequivocal that they need no comments
at all. But if someone has already decided to favor some pre-assumed
interpretation, what can anybody do!
prophet’ is another important feature to be cautiously noted to ascertain
the exact application of the prophecy. Moses (sws) does not say that God
will raise up ‘prophets’, he rather says, ‘a prophet’ . The forthcoming
person will be ‘a prophet’ after Moses (sws). Now there have been so many
prophets after Moses (sws) 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 the 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 (sws), all of whom belonged to the lineage of Israel
amongst the descendants of Abraham (sws). And it is only the Prophet
Muhammad (sws) amongst the descendants of Abraham (sws), from the progeny of
Ishmael [the brethren of Israelites], who came after Moses (sws) 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 (sws) which no
other forthcoming prophet can claim. There is a most conspicuous singular
peculiarity of Moses (sws), which no other prophet can claim to possess and
in which no other prophet after Moses (sws) can be ‘like unto him’. What is
that? It is only Moses (sws) who brought the ‘LAW’ of the Lord for the
people. After him, there had been no other prophet from among the
descendants of Abraham (sws) 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 the Prophet Muhammad (sws). 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’29 ‘like unto Moses’, that could
have been presented as a rival to the single and sole Prophet from among the
Ishmaelites, who are the genuine ‘brethren of the Israelites’.
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 (sws) and
the Prophet of Islam, but Jesus (sws) is an exception to them. The first of
them is that Moses (sws) and the Prophet of Islam were born in ordinary way
whereas Jesus (sws) had an unusual and extra-ordinary birth of a virgin
mother having no father. The second point is that Moses (sws) and the
Prophet of Islam had an ordinary death whereas the death of Jesus (sws) was
of a quite different type. The third point is that Moses (sws) 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 (sws), whatsoever, is different from it.
other category is of a most specific peculiarity of Moses (sws) and the
Prophet of Islam, which is not to be found in any other prophet including
Jesus (sws); and that is the revelation of the divine ‘Law’ only to Moses (sws)
and the Prophet of Islam, as noted above.
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 (sws). 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.
Claim of the Jews: ‘Joshua is that Promised 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 (sws). Moses (sws)
himself had nominated him as his successor under the instruction of the
Lord. He was a disciple, attendant, and successor of Moses (sws) 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’]:
I will send my messenger, and he shall prepare the way before me; and the
Lord, whom ye seek, shall suddenly come30 to his temple31, even the
messenger of the covenant [stress added] whom ye delight in; behold, he
shall come, saith the Lord of hosts.32
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.33
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.34
probable that this epilogue might have been written by Ezra eight to nine
hundred years after Moses (sws). So the prophecy remained unfulfilled till
8-9 centuries after Moses (sws). 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 (sws). It means that the prophecy remained unfulfilled for
not less than 500 years after Moses (sws). 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 (sws).
Almost every scholar of the Bible understands that it stood unfulfilled even
after the time of Jesus (sws). The Bible Knowledge Commentary observes:
the first century A.D. the official leaders of Judaism were still looking
for the fulfillment of Moses’ prediction (cf. John I: 21).35
remained unfulfilled during the time of Jesus (sws) 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:
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
become clear from the study undertaken above that this ‘Prophet like unto
Moses’ had not been raised up till the time of Jesus (sws).
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 (sws). Setting aside the question of safe
preservation and transfer of the NT, it is a fact that throughout the NT
Jesus (sws) 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.37 The Christ, according to every Christian, was Jesus (sws) himself.
There remains, now, only the third one, i.e. ‘That Promised Prophet like
unto Moses’. Jesus (sws) should naturally have not claimed to be this third
personality as he has already occupied the status of the ‘Christ’. The three
personalities waited for by the Jews were three separate entities, two of
which have already been settled in the persons of John the Baptist and Jesus
(sws). There, obviously, remains the third one to be ascertained. If
somebody asserts that Jesus (sws) 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 (sws) in favor of his claim. And no
man on earth can ever do it. Rather, quite contrary to it, Jesus (sws) did
not assert to be ‘That Promised and Waited for Prophet Like Unto Moses (sws)’
even when he was asked to clarify his position. The Bible reports:
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.38
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 (sws) should have answered this ambiguous question in unequivocal
terms and should have clarified his position once and for all. Instead of it
Jesus (sws) 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 (sws).
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.’
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:
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.39
main features of this passage can be described as below:
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
‘the time of comfort’ Peter means ‘when the Lord will send the Christ he has
predestined, that is Jesus’.
Heaven must keep the Christ till the universal restoration comes which God
proclaimed, speaking through his holy prophets.
phenomenon of this ‘universal restoration’, for example, is ‘From among your
brothers the Lord God will raise up a prophet like Moses’.
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
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 (sws) 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 (sws). Now it is only the Prophet of Islam,
Muhammad (sws), 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 (sws), and whom the Almighty Allah
Himself has pronounced to be ‘like unto Moses’ as has been recorded in the
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.40
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 (sws) 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 (sws).
The ground reality is that:
Nobody has claimed to be ‘That Prophet like unto Moses’ so far except the
Prophet of Islam.
Nobody fulfills the prerequisite conditions and characteristics of ‘That
Prophet like unto Moses’ except the Prophet of Islam.
Prophet of Islam, Muhammad (sws) rose up as that prophet and he has
practically claimed to be ‘A Prophet like unto Moses’ as stated above.
fulfills the entire prerequisite conditions and characteristics of ‘That
Prophet like unto Moses’.
claim of the Prophet of Islam, Muhammad (sws), 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:
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
Bible, KJV, Deuteronomy, XVIII:15-19.
2. (i) Deu. XVIII: 18;
(ii) Acts III: 22 which asserts: ‘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’;
(iii) Acts VII: 37 which asserts: ‘A prophet shall the Lord your God raise
up unto you of your brethren, like unto me; him shall ye hear’.
3. The Rev. Dr. A. Cohen, The Soncino Chumash, Hindhead, Surrey, 1947, p.
4. The New Oxford Annotated B, Oxf Univ Press, NY, 1989, p. 242: OT.
5. The New International V of the Holy B, International B Society, New
Jersey, 1984, pp. 202 f.
6. Good News B, BFBS, London, 1982, p.189; Today’s English V, American B
Society, NY, 1978, p. 192.
The writer of the present article has now obtained its revised 1994 edition.
It was published by the Bible Society in Australia, Minto 2566. It has
retained this translation, without any change, at its page 211.
7. The Revised Berkeley V, (and it claims on its title page: ‘A Completely
New Translation from the Original Languages’), The Gideons International,
1974 ed., p. 157.
8. KJV, Thomas Nelson Publishers, Nashville, 1989, Deu. XVIII: 2, p. 179.
9. James Strong, A Concise Dictionary of the Words in The Hebrew B, The
Methodist Book Concern, NY, 1984, p. 10, under entry No. 251.
10. KJV, Deu. XXIII; 7, p. 183.
11. KJV, Gen. XVI: 10-12, p. 20.
12. KJV Gen. XXV;16-18, pp. 28 f
13. The Way, An illustrated edition of The Living Bible, Tyndale House
Publishers, Illinois, 1976, p. 174.
14. Holy Bible, New Living Translation, Tyndale House Publishers, Inc.,
Wheaton, Illinois, USA, 1999, p. 116.
15. The New English B, The B Societies in association with Oxford University
Press, Cambridge Univ Press, 1985, p. 136.
16. KJV, Deu. XVIII: 18, p.179.
17. KJV, Matt, XXI: 43, p. 23.
18. ie. a religious culture.
19. ie. the Israelites.
20. ie. messengers, prophets, etc.
This is the statement of facts. The Jews had practically been treating the
prophets in the same way.
‘His son’, here, implies Jesus (sws); but not in the sense that it was of
some spermatic seed of the Lord from some wife of His, which can by no means
be claimed for Him. No ‘man’ (or any creature) in heaven or on earth has
ever been begotten of Him through His going to some woman (or some female
spouse, which he never had had). He is the only One and Unique of His kind.
He is not a member of some species or some family of gods, any of which does
not, and cannot, exist. Man is mortal, and the father of a man, a mortal
being, is also bound to be a mortal, which nobody can even imagine regarding
the Lord. The Qur’an rightly asserts: ‘All that lives on earth or in the
heavens is bound to pass away; but for ever will abide thy Sustainer’s Self,
full of majesty and glory’. (The Message of the Qur’an, Tr Muhammad Asad,
Dar al-Andalus, Gibraltar, Distributors, E. J. Brill, London, 1980, p. 825).
The use of the words or the theme ‘son of God’ for the human beings is so
common in the Bible that it has come in it in this sense for hundreds of
times. The word ‘son’ has been used here, if it be not a later
interpolation, in the sense that God had raised him up in a conspicuously
extra-ordinary manner, with wonderful miracles, so that there may not remain
any excuse with the Israelites to reject and refuse him. It may, however, be
clearly borne in mind that the whole of the passage is merely a parable. It
is not a statement of actual facts in all its details.
23. KJV, Matt, XXI: 33-40, p. 23.
physically came true with the destruction of Jerusalem in AD 70 at the hands
of Roman Emperor, Titus. Jesus (sws) had foreseen the ruin of the temple and
Jerusalem, as he said, ‘Seest thou these great buildings? There shall not be
left one stone upon another, that shall not be thrown down.’ (KJV, Mark
XIII: 2, p. 839)
the Ishmaelites, the brethren of the Israelites.
obviously refers to the settling of Hagar and her son Ishmael in Makkah.
This reference also makes it clear that this parable of Jesus relates to the
transfer of the prophethood from the Israelites to the Ishmaelites. It is
again a figurative statement.
Matt, XXI: 41-43, p. 23.
may also be noted here that some of the worthy translators of the Bible have
not hesitated from practically changing this word ‘a prophet’ into
‘prophets’ to get rid of the dilemma, which is another example of
corruptions in the Bible. But it is a futile attempt, as they cannot remove
the majority of the translations from the world, which have rightly
translated the word as ‘a prophet’.
Deu. xxxiii: 2 writes, ‘The Lord came from Sinai, and rose up from Seir unto
them; he shined forth from mount Paran, and he came with ten thousands of
saints; from his right hand went a fiery law for them.’ This prophecy was
uttered by Moses (sws) soon before his death. The first clause, ‘The Lord
came from Sinai’, refers to the assignment of the ‘call’ to Moses (sws) at
Sinai. The 2nd clause, ‘rose up from Seir unto them’, refers to the
assignment of the ‘call’ to Jesus (sws) in the region of Seir. The 3rd
clause, ‘he shined forth from mount Paran’, refers to the assignment of the
‘call’ to the Prophet of Islam, Muhammad (sws) at mount Paran (Oxford
Cyclopaedic Concordance of the Bible noted the meaning of Paran as ‘a
cavernous region’), which is the name of the mountainous and cavernous
region where Abraham (sws) had settled his wife Hagar and his ‘first born’
and his ‘only son’ Ishmael, as ordered to him by the Lord (Gen xxi:21). The
4th clause, ‘he came with ten thousands of saints’, refers to the conquest
of Makkah by the Prophet of Islam, Muhammad (sws) at the head of an army of
ten thousand holy ones, which is a unique event in the whole of the history
of the humankind in which exactly ten thousand holy ones took part. The
original Hebrew word ‘ata’, for the word ‘came’ means ‘to come upon’ (Strongs
Hebrew Dictionary of the Bible, entry No.857, p. 18), and ‘to come upon’
means ‘to attack by surprise’ (The Oxford Dictionary and Thesaurus, 1997,
p.281), as the Prophet of Islam actually did to avoid bloodshed in the holy
city. The 5th clause, ‘from his right hand went a ‘fiery law’ for them’,
refers to the revelation of the Qur’an to the Prophet of Islam, which is a
complete code of divine ‘Law’.
actual Hebrew word used for this ‘come’ is a<--v<--b, which can be
pronounced as bow’. According to Strong’s ‘A Concise Dictionary of the words
in the Hebrew Bible’, p. 19, entry No. 935 it means: ‘to go or come (in a
wide variety of applications):–abide, befall, beseige, go (down, in, to
war), [in-]vade, lead’. It shows that ‘the messenger of the covenant (it may
be noted here that Jesus (sws) never claimed for himself to be the messenger
of the covenant)’ ‘shall suddenly go down to war, besiege, and invade his
temple’. It is a true and exact picture of the Prophet of Islam’s conquest
of Makkah’. No other prophet ever ‘came so triumphantly and suddenly to his
temple’ as did the prophet of Islam, Muhammad (sws) come.
clearly and unequivocally this prophecy came true in the person of the
Prophet of Islam, Muhammad (sws)! He secretly came upon his Temple, Ka‘bah,
in the city of Makkah, at the time of its conquest, so that it be conquered
without any battle and bloodshed. The Makkans came to know about the arrival
of Muhammad at the head of an army of ten thousand holy ones only when he
had reached the gate of the city and the city was taken without any
bloodshed. This is what Malachi had said, ‘shall suddenly come to his
Malachi III: 1, p. 745.
33. J.L. McKenzie, DB, Geoffrey Chapman, London, 1984, p. 537.
34. KJV, Deu. XXXIV: 10 p. 195.
35. The B Knowledge Commentary, Ed John F. Walvoord & R. B. Zuck, SP
Publications, Inc., Weaton, Illinois, 3rd ed., 1986, p. 297.
John, I: 19-25, p. 82.
Jesus (sws) is reported to have said: ‘For all the prophets and the law
prophesied until John. And if ye will receive it, this is Elias, which was
for to come. He that hath ears to hear, let him hear.’ (KJV, Matt. XI:
13-15). Again, in the same Gospel of Matthew (XVII: 12), Jesus (sws)
asserts: ‘But I say unto you that Elias is come already, and they knew him
not, and have done unto him whatsoever they listed. Likewise shall also the
Son of man suffer of them’.
Matt. XI: 2-6, p. 11.
39. The New Jerusalem Bible, The Bombay Saint Paul Society, 1993, Acts III:
19-23, pp. 1803 f.
40. A. J. Arberry, The Koran Interpreted, Oxford University Press, 1983, pp.
614 f (The Qur’an LXXIII: 15-19.
41. KJV, Deu. XVIII: 19, p.179.