Muhammad in The Bible

31 07 2010

Abraham is widely regarded as the Patriarch of monotheism and the common father of the Jews, Christians and Muslims. Through his second son, Isaac, came all Israelite prophet including such towering figures as Jacob, Joseph, Moses, David, Solomon and Jesus. May peace and blessing be upon them all. The advent of these great prophets

was in partial fulfillment of God’s promises to bless the nations of earth through the descendents of Abraham [Genesis 12:2-3]. Such fulfillment is wholeheartedly accepted by Muslims whose faith considers the belief in and respect of all prophets an article of faith.

Blessings of Ishmael and Isaac

Was the first born son of Abraham (Ishmael) and his descendants included in God’s covenant and promise? A few verses from the Bible may help shed some light on this question:

Genesis 12:2-3 speaks of God’s promise to Abraham and his descendants before any child was born to him.

Genesis 17:4 reiterates God’s promise after the birth of Ishmael and before the birth of Isaac.

In Genesis, ch.21. Isaac is specifically blessed but Ishmael was also specifically blessed and promised by God to become ” a great nation” especially in Genesis 21:13, 18.

According to Deuteronomy 21:15-17 the traditional rights and privileges of the first born son are not to be affected by the social status of his mother (being a ‘free’ woman such as Sarah, Isaac’s mother, or a “Bondwoman” such as Hagar, Ishmael’s mother). This is only consistent with the moral and humanitarian principles of all revealed faiths.

The full legitimacy of Ismael as Abraham’s son and “seed” and the full legitimacy of his mother, Hagar, as Abraham’s wife are clearly stated in Genesis 21:13 and 16:3.

After Jesus, the last Israelite messenger and prophet, it was time that God’s promise to bless Ismael and his descendants be fulfilled. Less than 600 years after Jesus, came the last messenger of God, Muhammed (Peace be Upon Him) , from the progeny of Abraham through Ishmael. God’s blessing of both of the main branches of Abraham’s family tree was now fulfilled. But are there additional corroborating evidence that the Bible did in fact foretell the advent of Prophet Muhammed (Peace be Upon Him)?

Muhammed (Peace be Upon Him):

The Prophet Like Unto Moses

Long time after Abraham, God’s promise to send the long-awaited Messenger was repeated this time in Moses’ word.

In Deuteronomy 18:18, Moses spoke of the prophet to be sent by God who is :

From among the Israelite’s “brethren” a reference to their Ishmaelite cousins as Ishmael was the other son of Abraham who was explicitly promised to become a “great nation”.

A prophet like unto Moses. There were hardly any two prophets who were so much alike as Moses and Muhammed. Both were given comprehensive law code of life, both encountered their enemies and were victors in miraculous ways, both were accepted as prophets/statesmen and both migrated following conspiracies to assassinate them. Analogies between Moses and Jesus overlooks not only the above similarities but other crucial ones as well (e.g. the natural birth, family life and death of Moses and Muhammed but no of Jesus, who was regarded by His followers as the Son of God and not exclusively a messenger of God, as Moses and Muhammed were and as Muslim belief Jesus was).

The Awaited Prophet was to come from Arabia

Deuteronomy 33:1-2 combines references to Moses, Jesus and Muhammed. It speaks of God (i.e. God’s revelation) coming from Sinai, rising from Seir (probably the village of Sa’ir near Jerusalem) and shining forth from Paran.

According to Genesis 21:21, the wilder-ness of Paran was the place where Ishmael settled (i.e. Arabia, specifically Mecca).

Indeed the King James version of the Bible mentions the pilgrims passing through the valley of Ba’ca (another name of Mecca) in Psalms 84:4-6.

Isaiah 42:1-13 speaks of the beloved of God. His elect and messenger who will bring down a law to be awaited in the isles and who “shall not fail nor be discouraged till he have set judgment on earth.” Verse 11, connects that awaited one with the descendants of Ke’dar. Who is Ke’dar? According to Genesis 25:13, Ke’dar was the second son of Ishmael, the ancestor of the prophet Muhammed.

Muhammed’s Migration from Mecca to Medina: Prophecied in The Bible?

Habakkuk 3:3 speaks of God (God’s help) coming from Te’man. (an Oasis North of Medina according to J. Hasting’s Dictionary of the Bible), and the holy one (coming) from Paran. That holy one who under persecution migrated from Paran (Mecca) to be received enthusiastically in Medina was none but prophet Muhammed.

Indeed the incident of the migration of the prophet and his persecuted followers is vividly described in Isaiah 21:13-17. that section foretold as well about the battle of Badr in which the few ill-armed faithful miraculously defeated the “mighty” men of Ke’dar, who sought to destroy Islam and intimidate their own folks who turned to Islam.

The Qur’an Foretold in The Bible?

For twenty-three years, God’s word (the Qur’an) were truly put into Muhammed’s mouth. He was not the “author” of the Qur’an. The Qur’an was dictated to him by Angel Gabriel who asked Muhammed to simply repeat the words of the Qur’an as he heard them. These words were then committed to memory and to writing by those who hear them during Muhammed’s life time and under his supervision.

Was it a coincidence that the prophet “like unto Moses” from the “brethren” of the Israelites (i.e. from the Ishmaelites) was also described as one in whose mouth God will put his words and that he will speak in the name of God., [Duteronomy 18:18-20] Was it also a coincidence the “Paraclete” that Jesus foretold to come after Him was described as one who “shall not speak of himself, but whatsoever he shall hear, that shall he speak.”[John 16:13]

Was it another coincidence that Isaiah ties between the messenger connected with Ke’dar and a new song (a scripture in a new language) to be sang unto the Lord [Isaiah 42:10-11]. More explicitly, prophesies Isaiah ” for with stammering lips, and another tongue, will he speak to this people” [Isaiah 28:11]. This latter verse correctly describes the “stammering lips” of Prophet Muhammed reflecting the state of tension and concentration he went through at the time of revelation. Another related point is that the Qur’an was revealed in piece-meals over a span of twenty-three years. It is interesting to compare this with Isaiah 28:10 which speaks of the same thing.

That Prophet – Paraclete – Muhammed

Up to the time of Jesus, the Israelites were still awaiting for that prophet like unto Moses prophesied in Deuteronomy 18:18. when John the Baptist came, they asked him if he was Christ and he said “No”. they asked him if he was Elias and he said “No”. then, in apparent reference to Deuteronomy 18:18, they asked him “Art thou that Prophet” and he answered, “No”. [John 1:19-21]

In the Gospel according to John [Chapters 14, 15, 16] Jesus spoke of the ” Paraclete” or comforter who will come after him, who will be sent by Father as another Paraclete, who will teach new things which the contemporaries of Jesus could not bear. While the Paraclete is described as the spirit of truth (whose meaning resemble Muhammed’s famous title Al-Amin, the trustworthy), he is identified in one verse as the Holy Ghost [John 14:26]. Such a designation is however inconsistent with the profile of that Paraclete. In the words of the Dictionary of the Bible, [Ed. J. Mackenzie] “These items, it must be admitted do not give an entirely coherent picture.”

Indeed history tells us that many early Christians understood the Paraclete to be a man and not a spirit. This might explain the followings who responded to some who claimed, without meeting the criteria stipulated by Jesus, to be the awaited “Paraclete”.

It was Prophet Muhammed (Peace be Upon Him) who was the Paraclete, Comforter, helper, admonisher sent by God after Jesus. He testified of Jesus, taught new things which could not be born at Jesus’ time, he spoke what he heard (revelation), he dwells with the believers (through his well-preserved teachings). Such teachings will remain forever because he was the last messenger of God, the only Universal Messenger to unite the whole of humanity under God and on the path of PRESERVED truth. He told of many things to come which “came to pass” in the minutest detail meeting, the criterion given by Moses to distinguish between the true prophet and the false prophets. [Deuteronomy 18:22] He did reprove the world of sin, of righteousness and of judgment. [John 16:8-11]

Was the Shift of Religious Leadership Prophesied?

Following the rejection of the last Israelite prophet, Jesus, it was about time that God’s promise to make Ishmael a great nation be fulfilled. [Genesis 21:13, 18]

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

Out of Context Coincidence?

Is it possible that the numerous prophecies cited here are all individually and combined out of context misinterpretations? is the opposite true, that such infrequently studied verses fit together consistently and clearly point to the advent of the man who changed the course of human history, Prophet Muhammed (Peace be Upon Him). Is it reasonable to conclude that all these prophecies, appearing in different books of the Bible and spoken by various prophets at different times were all coincidence? If this is so here is another strange “coincidence”!

One of the signs of the prophet to come from Paran (Mecca) is that he will come with “ten thousands of saints.” [Deuteronomy 33:2 KJV] That was the number of faithful who accompanied Prophet Muhammed to Paran (Mecca) in his victorious, bloodless return to his birthplace, to destroy the remaining symbols of idolatry in the Ka’bah.

Says God as quoted by Moses:

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. [Deuteronomy 18:19]

Dear Readers:

May the light of truth shine in your heart and mind. May it lead you to peace and certitude in this life and eternal bliss in hereafter.

By Shaykh Muhammad Saalih al-Munajjid





Lesson Canellation

23 07 2010

Assalaamu Alaykum,

We would like to apologise for the cancellation of today’s (23rd July) lesson at such late notice. Insha’allah next week will be our final lesson before Ramadhaan starts. There will be no lesson on the 6th of August.

The next class thereafter will hopefully be on the 17th September, 6pm insha’allah.

Wassalaamu alaykum

The Friday Circle





Commentary on the 40 Hadeeth…..

22 07 2010

“COMMENTRY ON 40 HADEETH OF IMAM NAWAWEE, BY: JAMAL al-DEEN ZARBOZO”.

Is now available for £50 at Regents Park Masjid (Baker street masjid).

Hurry as they only have about 10-12 copies!

Akh Abul Haarith





Hadeeth 21 & 22

13 07 2010

Assalaamu alaykum brothers & sister’s,

The translations for hadeeth 21 & 22 have now been uploaded to the ’40 HADEETH’ page.

Fulaan ibn Fulaan





Golden advices in memorizing the Qur’aan

9 07 2010




Humility in Prayer

7 07 2010

Imâm Ahmad ibn Hanbal – rahimahullah – said:

You should know – may Allâh have mercy upon you – that when the slave [of Allâh] leaves his house to go to the mosque, that he is going to face Allâh, the Irresistible, the One, the Omnipotent, the Exalted in Might, the Oft-forgiving, in the knowledge that nothing is hidden from Allâh, wherever it might be, and that nothing is hidden from Allâh and that even something as small as a mustard seed is not concealed from Him, nor even something smaller, nor larger – in the seven earths or the seven heavens, in the seven seas or the lofty mountains, fixed and firm. And verily, the mosque to which he comes is one of the Houses of Allâh. He desires only Allâh and he sets out to one of Allâh’s Houses, which:

“Allâh has permitted to be raised to honour, for the celebration in them of His Name: In them He is glorified in the mornings and the evenings [over and over] by men whom neither traffic nor merchandise can divert from the practice of regular charity: Their [only] fear is for the Day when hearts and eyes will be transformed.” [Qur’ân 24:36-37]

So when anyone from amongst you sets out from his house (for the mosque) he should say quietly to himself words of remembrance [of Allâh] – words unconnected with the affairs and business of this world. He should set out calmly, somberly, for this is what the Prophet, sallAllâhu `alaihi wa sallam, ordered us to do; he should set out with (his heart full of) longing and desire [for Allâh’s pleasure] and fear and apprehension [of Allâh’s anger] and with humility and meekness towards Allâh. For the more humble, the more meek, the more submissive he is to Allâh, the more virtuous and righteous does he become in Salâh and the greater becomes his reward, and the more noble and nearer to Allâh becomes the worshipper. But should he be filled with pride, Allâh will destroy him and will reject his deeds, for the deeds of the proud are never accepted. It has been narrated in a hadîth concerning Prophet Ibrahîm, `alaihis salam, Allâh’s Khalîl, that he spent the night in worship and remembrance of Allâh, and in the morning, he was pleased with the night’s worship and he said: “How Good is the Rabb (Lord), and how good is the slave, Ibrahîm (`alaihis salam).” On the following day, finding none to share his food with him – and he loved to share his food – he took his food outside to the road and sat, waiting for any passerby to eat with him. then two angels descended from the heavens and approached him.

So he invited them to eat with him and they accepted. Then Ibrahîm `alaihis salam suggested that they approach a nearby garden which contained a fresh water spring. They agreed to this and approached the garden, only to find that the spring had run underground, so there was no water. This was a severe blow to Ibrahîm, `alaihis salam, and he was embarrassed by what he had said (because there was no spring in evidence) and so the angels said to him: “Ask your Rabb to return the spring.” He did so, but the spring did not appear, and this was a great blow to him and so he said to the angels: ” You ask Allâh.” So one of them asked Him, and behold! The water returned, then the other supplicated Allâh and the water flowed near to them. Then they informed him that his being impressed by his own standing in prayer the previous night had caused his supplication to be rejected. So beware – may Allâh have mercy on you – of pride, for no deed will be accepted if it is accompanied by pride. Be humble in your Salâh. Should any of you stand in Salâh before his Rabb, he should know Allâh, in his heart by the great blessings which He bestows upon him and the Abûndant favour which He grants him, for Allâh has honoured him with great goodness, but he has saddled himself with sins. Therefore it is incumbent upon him to be excessive in his humility and meekness towards Allâh.

It is reported from Abû ad-Darda that he said, “That may face be covered in dust for my Rabb (is most loved by me), – for that is the best kind of worship for Allâh.” So let none of you fear the dust, nor find it distasteful to make sujud in it, for there is no doubt that every one of you comes from it (i.e. mankind was created from dust). Nor should any of you fear an excess of it, for verily, it is by this means that one attempts to attain freedom from slavery and salvation from the Hellfire – a fire before which the fixed lofty mountains which were placed as pegs (holding the earth) could not stand, nor the seven strong heavens, built one above another, which are placed as a well graded canopy over us, nor the earth, which was placed as a dwelling for us, nor the seven seas, of which none knows their depths or their size except the One Who created them. Then what about us, with our feeble bodies, our delicate bones, our flimsy skin? We seek refuge with Allâh from the Fire!

So should any of you stand in Salâh – may Allâh have mercy on you – then let him be as if he sees Allâh before him, for though he may not see Allâh, verily, Allâh sees him. It is narrated in a hadîth that Allâh’s Messenger, sallAllâhu `alaihi wa sallam, advised a man, saying:

“Fear Allâh as though you see Him, for verily, though you may not see Him, He sees you.” [Something similar to this wording is quoted in the hadîth in which the Prophet, sallAllâhu `alaihi wa sallam spoke to Jibrîl, `alaihis salam, informing him about the meaning of ihsan, as reported by Bukhârî and Muslim.]

This then, is the advice of the Prophet, sallAllâhu `alaihi wa sallam, to the slave in all his affairs, so what about when he performs Salâh, when he stands before Allâh, in a particular place, a sacred place, desiring Allâh and turning his face towards Him? Does not his standing, his situation in Salâh merit the same ihsan as all his affairs? It says in a hadith:

“Verily, the slave, when he starts his Salâh, should turn his face to Allâh, and he should not turn it away from Him until he leaves or turns to right and left.” [That is, when he makes taslim at the end of the prayer.] (Narrated by Ahmad, Abû Dawud and an-Nasa’i).

It is also narrated in a hadith:

“Verily, the slave, as long as he is in Salâh, possesses three qualities: Blessings are showered upon his head from the heavens above, the angels sit around him, from his feet to the heavens and a caller says:’If the slave knew the One Who hears his whispered utterances, he would never leave his Salâh'” [This narration was mentioned by Muhammad ibn Nasr al-Mirwazi in Kitâb as-Salâh from the hadîth of Al-Hasan Al-Basri in a mursal form (an incomplete chain of narrations, in which no Companion is mentioned).

Allâh showers His Mercy upon the worshipper who approaches prayer in a state of humility and meekness towards Allâh, in fear and supplicating Him with desire (for His Pleasure), and in hope (of His Mercy), making Salâh to his Rabb, his most important consideration, dedicating his whispered utterances to Him and his standing erect in worship and his ruku` and his sujud, poring out his heart and his feelings and struggling to perfect his acts of worship, for he knows not whether he will perform another prayer after it, or whether he will be overtaken (by death) before he can perform Salâh again. He stands before his Rabb, earnestly, with deep feelings, hoping for its acceptance and fearing its rejection, for verily, its acceptance is a cause for joy, while its rejection is a cause for misery and wretchedness. Nothing could be more important to you – O my brother – in this Salâh, or indeed in any of your actions [i.e. that Allâh should accept them]. What is more deserving of your distress and misery, your fear – indeed your terror – you know not whether your Salâh will find favour with Allâh at all, nor whether any of your good deeds will be accepted.

Do you know if your sins will be forgiven at all? After all this, you have no assurance that you will be spared from it (i.e. the punishment of the Hellfire). So who is more deserving of your tears and sadness [than Allâh] – that He may accept from you (your deeds)? In addition to this, you know not whether or not you will awaken in the morning, nor if you will still be here in the evening – will you be given the good news of Paradise, or the bad news of the Hellfire? I only desire to warn you – O my brother – of this terrible danger. It is not fitting that you should be happy because of your family, your wealth or your children. It is a most amazing thing that you should continue to be unmindful, chasing after vain desires, wasting your time in disregard of this most important matter, for you are being driven at a fierce pace (towards death) day and night, hour by hour, like the blink of an eye. You should expect – O my brother – that your time may come at any moment and do not be unmindful of this great danger which may visit you. Most assuredly, you must (eventually) taste death.

Your time may come in the morning or in the evening. You will be separated from all that you possessed – either (to be rewarded with) Paradise or (to be punished in) the Hellfire. Descriptions and stories of them (have become) superfluous. Have you not heard – O my brother the words of the pious slave:

“I am amazed concerning the Hellfire – how does the one who could flee from it sleep? And I am amazed concerning the Jannah – how does the one who desires it sleep? For by Allâh! If you neither desire Paradise, nor fear the Hellfire, then you are destroyed and grievous will be your sorrow, interminable your sadness and without limit your tears; you will be amongst the wretched, the punished ones. So if you claim that you are amongst those who seek refuge from the Fire and desire Paradise, then strive for that which you seek and do not be misled by your worldly desires.”




Hadeeth No.20….

5 07 2010

Assalaamu alaykum,

The arabic text of hadeeth 20 cannot be uploaded at present due to an error of wordpress.com.

Once this error has been removed, the text (20 & 21) will be uploaded inshaa’Allaah.

Fulaan ibn Fulaan