Jesus Proclaming the Mission of the Holy Prophet of Islam
Ayatullah Sayyid Mujtaba Musavi Lari
There is no doubt that belief in the preceding Prophets is one of the
pillars of the Islamic creed. The long line of Prophets who succeeded each
other throughout history with the single goal of teaching the human being
monotheism may be compared to a chain in which the final and most sublime
link was the Most Noble Prophet of Islam.
Quran insists on the exalted position that God's messengers occupy in the
history of revelation and calls on the Muslims to believe in the heavenly
books that they brought, it is in order to confirm the truth and veracity of
religion and to demonstrate that human beings must at all times turn to
pure, authentic religions that derive from revelation, the religious
guidance of humanity being entrusted by God in every age to a particular
see any variation in the procedures and programs followed by the various
Prophets, it is to be explained in terms of the swift changes that take
place in human development and the passage of the human being from one stage
to the next. For all the Prophets were, without distinction, true guides of
humanity to the goals set by God; they preached a single doctrine deriving
from a single source, advancing it in accordance with the dictates and
circumstances of their time. The Quran says:
"We make no distinction among any of the Prophets."(2:135)
sending of the Prophets formed part of the plan of creation from the very
beginning, and the chain of the Messengers represented the gradual unfolding
of Divine guidance. Just as the human being advanced in the general conduct
of his life, so, too, the mission of the Prophets moved forward, in harmony
with the progress of the human being, and the Prophets accordingly foretold
the appearance of the Prophets who would succeed them.
Prophet of Islam confirmed the messengerhood of previous Prophets and the
heavenly books they had brought, just as they had confirmed the Prophets who
had preceded them. Those earlier Prophets had also proclaimed that others
would follow them, so that the very leaders of religion clearly proclaimed
the interconnectedness of all true religion.
Although the fact that the appearance of a Prophet has been foretold cannot
serve in itself as proof for the veracity of a person's claim to prophethood,
it does serve to indicate what might be the nature of a true Prophet and
what qualities might be observed in him.
name to be specified when predicting the emergence of a Prophet, this would,
of course, be open to misuse, since naming is a conventional matter and
anyone could adopt the name in question.
Similarly, to specify the exact moment when the Prophet was to appear would
have facilitated the task of false claimants by giving them the opportunity
to prepare themselves for making their fateful and monstrous claim.
Furthermore, this might have led to a profusion of claims, which would then
have induced confusion in the minds of people.
not be difficult for people with the ability to examine matters carefully
and realistically to tell the difference between a true Messenger of God and
false and erroneous claimants. But at the same time, it should not be
forgotten that recognizing the truth, particularly in circumstances where it
is mixed with falsehood, is not easy for those many people whose level of
thought and awareness is not especially high. Many are those who fall into
traps laid by the ambitions of the wicked.
for these reasons that the characteristics of a future Prophet are spelled
out, these being the distinctive signs by which he may be recognized. Then
those scholars on whom others depend for guidance in this matter can measure
the claimant to prophethood against the characteristics that have been
mentioned, devoting themselves to the task in utter purity and sincerity.
Christianity never advanced the claim that the religion of Jesus would be
permanent and eternal or that Jesus was the Seal of the Prophets and a
guarantor of the textual integrity of the Gospels.
religions also did not make analogous claims for themselves.
does, however, speak of being the last and most perfect of all religions and
of its Messenger being the Seal of the Prophets.
therefore follows that the heavenly book of Islam must always be protected
from corruption and distortion.
fundamental difference between the sacred books of Christianity and Islam is
that Christianity lacks a revealed text that was fixed at the very time of
its origins, whereas Islam possesses one.
Gospels which we now have at our disposal have been extensively criticized
by scholars and researchers who have examined different copies of the
Gospels and have reached the conclusion that the New Testament has undergone
many changes. There are many indications that the text of the Gospels has
been codified to a considerable extent, to conform to personal beliefs and
Nass, a historian of religions, writes as follows:
"The history of Christianity is the story of a religion that arose from a
belief in Divine incarnation having taken place in the person of its
founder. All the teachings of Christianity revolve around the conviction
that the person of Jesus represents the clearest manifestation of the Divine
essence. But this religion that started out with a belief in Divine
incarnation was transformed through a series of developments and took on a
human dimension so that all the weaknesses and imperfections of the human
condition began to appear in it.
"The story of religion is extremely long, including many ups and downs and
moments of both glory and shame; it is these contrasts that give it meaning
and significance. In none of the world's religions have such exalted
spiritual aims been manifest as in Christianity; but equally in none of them
has the failure to reach those aims been so marked."
the textual corruption to which the Gospels have been subject, there are
indications that the expressions "Spirit of Truth," "Holy Ghost" and
"Comforter' which they contain may refer to the Prophet of Islam.
Gospels record that Jesus addressed his disciples as follows:
"Hereafter I will not talk much with you: for the prince of this world
cometh, and hath nothing in me. But when the Comforter is come, whom I
will send unto you from the Father, even the Spirit of truth, which
proceedeth from the Father, he shall testify of me." "Nevertheless, I
tell you the truth: It is expedient for you that I go away: for if I go not
away, the Comforter will not come unto you; but if I depart, I will send him
unto you. And when he is come, he will reprove the world of sin, and of
righteousness and of judgment: of sin, because they believe not on me; of
righteousness because I go to my Father, and you see me no more; of judgment
because the prince of this world is judged. I have yet many things to say
unto you but ye cannot bear them now. How be it, when he, the Spirit of
truth is come, he will guide you into all truth: for he shall not speak of
himself; but whatsoever he shall hear, that shall he speak; and he will show
you things to come. He shall glorify me, for he shall receive of mine and
shall show it unto you." "But the Comforter, which is the Holy Ghost,
whom the Father will send in my name, he shall teach you all things, and
bring all things to your remembrance, whatsoever I have said unto you."
say that the Comforter is identical with the Holy Ghost, we know that the
Holy Ghost constantly accompanied Jesus and it would therefore not have been
correct for him to say:
will not come to you until I go."
When the Prophet Jesus says, "The prince of the world cometh" and that he
will guide mankind, he is in effect accepting the religion to be brought by
that person as the most perfect of all religions. Can the description of him
given by Jesus fit anyone other than Muhammad, upon whom be peace and
Jesus says, "He shall testify of me," and "he shall glorify me," did anyone
other than the Prophet of Islam revere and honor Jesus or defend the
innocence of Mary against the unworthy accusations made by the Jews?
the Holy Ghost that did these things, or the Prophet of Islam? In addition
to the fact that these verses clearly bear witness that the Comforter, the
Holy Ghost, the Spirit of truth, cannot be anyone other than the Prophet of
Islam, we also encounter the world "Paraclete" in some of the Gospels, the
meaning of which is identical with that of the named Muhammad and Ahmad.
Translators of the Gospels however have taken the work perikletos, a proper
name in Greek equivalent in its meaning to Ahmad, to be parakletos,
translating this as "Comforter."
Bucaille has a valuable discussion of this subject in the Chapter called "Jesus's
Last Dialogues. The Paraclete of John's Gospel." "John is the only
evangelist to report the episode of the last dialogue with the Apostles. It
takes place at the end of the Last Supper and before Jesus's arrest. It ends
in a very long speech:
four chapters in John's Gospel (14 to 17) are devoted to this narration
which is not mentioned anywhere in the other Gospels. These chapters of John
nevertheless deal with questions of prime importance and fundamental
significance to the future outlook. They are set out with all the grandeur
and solemnity that characterizes the farewell scene between the Master and
very touching farewell scene which contains Jesus's spiritual testament is
entirely absent from Matthew, Mark and Luke. How can the absence of this
description be explained? One might ask the following: did the text
initially exist in the first three Gospels? Was it subsequently suppressed?
Why? It must be state immediately that no answer can be found; the mystery
surrounding this huge gap in the narrations of the first three evangelists
remains as obscure as ever.
"The dominating feature of this narration - seen in the crowning speech - is
the view of man's future that Jesus describes, His care in addressing His
disciples and through them the whole of humanity, His recommendations and
commandments and His concern to specify the guide whom man must follow after
His departure. The text of John's Gospel is the only one to designate him as
parakletos in Greek which in English has become Paraclete.
following are the essential passages:
"If you love me, you will keep my commandments. And I will pray the Father,
and he will give you another Paraclete." (14, 15-16)
does 'Paraclete' mean? The present text of John's Gospel explains its
meaning as follow:
"But the Paraclete, the Holy Spirit, whom the Father will send in my name,
he will teach you all things, and bring to your remembrance all that I have
said to you." (14, 26).
will bear witness to me..." (15, 26)
to your advantage that I go away, for if I do not go away, the Paraclete
will not come to you; but if I go, I will send him to you.
when he comes, he will convince the world of sin and of righteousness and of
judgment..." (16, 74)
the Spirit of truth comes, he will guide you into all the truth; for he will
not speak on his own authority, but whatever he hears he will speak, and he
will declare to you the things that are to come. He will glorify me..."
must be noted that the passages in John, chapters 14-17, which have not been
cited here, in no way alter the general meaning of these quotations).
cursory reading, the text which identifies the Greek work 'Paraclete' with
the Holy Spirit is unlikely to attract much attention.
especially true when the subtitles of the text are generally used for
translations and the terminology commentators employ in works for mass
publication direct the reader towards the meaning in these passages that an
exemplary orthodoxy would like them to have. Should one have the slightest
difficulty in comprehension, there are many explanations available such as
those given by A. Tricot in his Little Dictionary of the New Testament
(Petit Dictionnaire du Nouveau Testament) to enlighten one on this subject.
In his entry on the Paraclete this commentator writes the following:
name or title translated from the Greek is only used in the New Testament by
John: he uses it four times in his account of Jesus's speech after the Last
Supper 56 (14, 16 and 26; 15, 26; 16, 7) and once in his First Letter (2,
1). In John's Gospel the word is applied to the Holy Spirit; in the Letter
it refers to Christ. "Paraclete" was a term in current usage among the
Hellenist Jews, First century AD, meaning "intercessor," "defender" (...)
Jesus predicts that the Spirit will be sent by the Father and Son. Its
mission will be to take the place of the Son in the role he played during
his mortal life as a helper for the benefit of his disciplines. The Spirit
will intervene and act as a substitute for Christ, adopting the role of
Paraclete or omnipotent intercessor.'
commentary therefore makes the Holy Spirit into the ultimate guide of man
after Jesus's departure. How does it square with John's text?
is a necessary question because a priori it seems strange to ascribe the
last paragraph quoted above to the Holy Spirit:
'for he will not speak on his own authority, but whatever he hears he will
speak, and he will declare to you the things that are to come.' It seems
inconceivable that one could ascribe to the Holy Spirit the ability to speak
and declare whatever he hears...Logic demands that this question be raised,
but to my knowledge, it is not usually the subject of commentaries.
"To gain an exact idea of the problem, one has to go back to the basic Greek
text. This is especially important because John is universally recognized to
have written in Greek instead of another language. The Greek text consulted
was the Norum Testamentum Graece.
serious textual criticism begins with a search for variations. Here it would
seem that in all the known manuscripts of John's Gospel, the only variation
likely to change the meaning of the sentence is in passage 14, 26 of the
famous Palimpsest version written in Syriac. Here it is not the Holy
Spirit that is mentioned, but quite simply the Spirit. Did the scribe merely
miss out a word or, knowing full well that the text he was to copy claimed
to make the Holy Spirit hear and speak, did he perhaps lack the audacity to
write something that seemed absurd to him? Apart from this observation there
is little need to labor the other variations, they are grammatical and do
not change the general meaning. The important thing is that what has been
demonstrated here with regard to the exact meaning of the verbs 'to hear'
and 'to speak' should apply to all the other manuscripts of John's Gospel,
as is indeed the case.
verb 'to speak' in the translation is the Greek verb 'laleo' which has the
general meaning of 'to emit sounds' and the specific meaning of 'to speak'.
This verb occurs very frequently in the Greek text of the Gospels. It
designates a solemn declaration made by Jesus during His preachings. It
therefore becomes clear that the communication to man which He here
proclaims does not in any way consist of a statement inspired by the agency
of the Holy Spirit.
a very obvious material character moreover, which comes from the idea of the
emission of sounds conveyed by the Greek word that defines it.
two Greek verbs 'akouo' and 'laleo' therefore define concrete actions which
can only be applied to a being with hearing and speech organs. It is
consequently impossible to apply them to the Holy Spirit.
this reason, the text of this passage from John's Gospel, as handed down to
us in Greek manuscripts, is quite incomprehensible if one takes it as a
whole, including the words 'Holy Spirit' in passage 14, 26: "But the
Paraclete, the Holy Spirit, whom the Father will send in my name" etc. It is
the only passage in John's Gospel that identifies the Paraclete with the
the words 'Holy Spirit" (to pneuma to agton) are omitted from the passage,
the complete text of John then conveys a meaning which is perfectly clear.
It is confirmed moreover, by another text by the same evangelist, the First
Letter, where John uses the same word 'Paraclete' simply to mean Jesus, the
intercessor at God's side.59 According to John, when Jesus says (14, 16):
'And I pray the Father, and he will give you another Paraclete,' what He is
saying is that 'another intercessor will be sent to man, as He Himself was
at God's side on man's behalf during His earthly life.
"According to the rules of logic therefore, one is brought to see in John's
Paraclete a human being like Jesus, possessing the faculties of hearing and
speech formally implied in John's Greek text.
therefore predicts that God will later send a human being to Earth to take
up the role defined by John, i.e. to be a prophet who hears God's word and
repeats his message to man. This is the logical interpretation of John's
texts arrived at if one attributes to the words their proper meaning.
presence of the term 'Holy Spirit' in today's text could easily have come
from a later addition made quite deliberately. It may have been intended to
change the original meaning which predicted the advent of a prophet
subsequent to Jesus and was therefore in contradiction with the teachings of
the Christian churches at the time of their formation; these teachings
maintained that Jesus was the last of the prophets."
Grande Encyclopedie Francaise has the following to say in its entry on
Muhammad, upon whom be blessings and peace:
"Muhammad, the founder of the religion of Islam, the Messenger of God and
the Seal of the Prophets. The word Muhammad means the one who is praised; it
is derived from the root hamd, meaning laudation and veneration. By a
remarkable coincidence, there is another name, derived from the same root as
Muhammad and synonymous with it, Ahmad, which was very probably used by the
Christians of Arabia as the equivalent of Paraclete. Ahmad, meaning much
praised and revered, is the translation of the word perikletos which has
been mistakenly rendered as parakletos. For this reason, Muslim religious
writers have repeatedly remarked that this name refers to the future
appearance of the Prophet of Islam. The Quran refers to this matter in a
remarkable verse in Surah Saff."
verse referred to by the encyclopedia runs as follows:
Jesus son of Mary said to the Children of Israel, 'I am God's Messenger sent
unto you. I confirm the veracity of the Torah which is here in front of me
and give you glad tidings that a Prophet will come after me whose name is
Ahmad.' But when the Prophet came to the people with proofs and miracles,
they said, 'This is clear magic.' "(61:6)
another verse the Quran says the following:
"Those Jews and Christians will enjoy God's mercy who follow the unlettered
Prophet whose description they read in the Torah and the Gospels. He is a
Prophet who summons them unto good and restrains them from evil, who makes
the pure licit for them and the impure illicit, and releases them from the
shackles of heavy and arduous obligations. So those who believe in him,
revere him and aid him, and follow his clear and luminous guidance, are in
truth on the path of salvation."(6:156)