Chapter Three: Islam as Mentioned in the Previous Divine Books

 Chapter Three: Islam as Mentioned in the Previous Divine Books
Introduction
Section One: The Testimonies of Some Converts from the People of the Book in Favour of Islam
Section Two: The Announcement of the Coming of the Prophet –peace be upon him–of Islam in the Previous Divine Books
Section Three: The Mention of Makkah and the Kaaba in the Previous Divine Books
Section Four: Descriptions of the Islamic Nation in the Divine Books

Introduction
Firstly: Islam was the religion of all of the Prophets
1. Islam in the general sense, defined as submission to Allah alone, was the religion of all of the prophets. The religion of Islam is unique in the sense it was the religion of all the prophets and their followers, from Noah –peace be upon him– to the disciples of Jesus –peace be upon him–,

according to the verses wherein Allah the Almighty says:
(وَاتْلُ عَلَيْهِمْ نَبَأَ نُوحٍ إِذْ قَالَ لِقَوْمِهِ يَاقَوْمِ إِن كَانَ كَبُرَ عَلَيْكُم مَّقَامِي وَتَذْكِيرِي بِ‍َٔايَاتِ اللَّهِ فَعَلَى اللَّهِ تَوَكَّلْتُ فَأَجْمِعُوٓاْ أَمْرَكُمْ وَشُرَكَآءَكُمْ ثُمَّ لَا يَكُنْ أَمْرُكُمْ عَلَيْكُمْ غُمَّةً ثُمَّ اقْضُوٓاْ إِلَيَّ وَلَا تُنظِرُونِ ٧١ فَإِن تَوَلَّيْتُمْ فَمَا سَأَلْتُكُم مِّنْ أَجْرٍ إِنْ أَجْرِيَ إِلَّا عَلَى اللَّهِ وَأُمِرْتُ أَنْ أَكُونَ مِنَ الْمُسْلِمِينَ)
Sura Yunus; (10):71–2
(Meaning: And recite to them the news of Noah, when he said to his people: “O my people, if my residence and my reminding you of the signs of Allah has become burdensome upon you – then I have relied upon Allah. So, resolve upon your plan and call upon your associates. Then let not your plan be in doubt for you. Then pass your sentence on me and give me no respite. And if you turn away from my advice, then no payment have I asked of you. My reward is only from Allah, and I have been commanded to be of the Muslims.)

Allah the Almighty also says:
(وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِ‍يم إِلَّا مَن سَفِهَ نَفْسَهُۥ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَاً وَإِنَّهُۥ فِي الْأٓخِرَةِ لَمِنَ الصَّالِحِينَ ١٣٠ إِذْ قَالَ لَهُۥ رَبُّهُۥٓ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ ١٣١ وَوَصَّى بِهَآ إِبْرَاهِ‍يمُ بَنِيهِ وَيَعْقُوبُ يَابَنِيَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ)
Sura al–Baqarah; (2):130–2
(Meaning: And who turns away from the religion of Abraham except him who befools himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. When his Lord said to him: “Submit!”, he said: “I have submitted in Islam to the Lord of the worlds.” And Abraham instructed his sons to do the same and so did Jacob, saying: “O my sons, indeed Allah has chosen for you this religion, so do not die except while you are Muslims.”)

Allah the Almighty mentions the supplication of Joseph, peace be upon him:
(رَبِّ قَدْ ءَاتَيْتَنِي مِنَ الْمُلْكِ وَعَلَّمْتَنِي مِن تَأْوِيلِ الْأَحَادِيثِ فَاطِرَ السَّمَاوَاتِ وَالْأَرْضِ أَنتَ وَلِيِّ فِي الدُّنْيَا وَالْأٓخِرَةِ تَوَفَّنِي مُسْلِمًا وَأَلْحِقْنِي بِالصَّالِحِينَ)
Sura Yusuf; (12):101
(Meaning: My Lord, You have given me something of sovereignty and taught me of the interpretation of dreams. Creator of the heavens and earth, You are my protector in this world and in the Hereafter. Cause me to die a Muslim and join me with the righteous.)

Allah relates the saying of the Queen of Sheba in His saying:
(رَبِّ إِنِّي ظَلَمْتُ نَفْسِي وَأَسْلَمْتُ مَعَ سُلَيْمَانَ لِلَّهِ رَبِّ الْعَالَمِينَ)
Sura an–Naml; (27):44
(Meaning: My Lord! Verily I have done injustice to myself, and I now surrender in Islam with Solomon to Allah, The Lord of the worlds.)

The address of Moses to his people is mentioned by Allah the Almighty in His saying:
(يَاقَوْمِ إِن كُنتُمْ ءَامَنتُم بِاللَّهِ فَعَلَيْهِ تَوَكَّلُوٓاْ إِن كُنتُم مُّسْلِمِينَ)
Sura Yunus; (10):84
(Meaning: “O my people, if you have believed in Allah, then rely upon Him, if you should be Muslims.”)

Regarding the prophets sent to the Israelites, Allah says:
(إِنَّآ أَنزَلْنَا التَّوْرَاةَ فِيهَا هُدًى وَنُورٞ يَحْكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسْلَمُواْ لِلَّذِينَ هَادُواْ وَالرَّبَّانِيُّونَ وَالْأَحْبَارُ بِمَا اسْتُحْفِظُواْ مِن كِتَابِ اللَّهِ وَكَانُواْ عَلَيْهِ شُهَدَآءَ فَلَا تَخْشَوُاْ النَّاسَ وَاخْشَوْنِ وَلَا تَشْتَرُواْ بِ‍َٔايَاتِي ثَمَنًا قَلِيلًا وَمَن لَّمْ يَحْكُم بِمَآ أَنزَلَ اللَّهُ فَأُوْلَآئِكَ هُمُ الْكَافِرُونَ)
Sura al–Ma•idah; (5):44
(Meaning: Indeed, We revealed the Torah, in which was guidance and light. The prophets who submitted to Allah in Islam judged by it for the Jews, as did the rabbis and scholars by that with which they were entrusted of the Scripture of Allah, and they were witnesses thereto. So do not fear the people but fear Me, and do not exchange My verses for a small price. And whoever does not judge by what Allah has revealed – then it is those who are the disbelievers.)

Concerning Jesus, peace be upon him, Allah the Almighty says:
(فَلَمَّآ أَحَسَّ عِيسَى مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنصَارِيٓ إِلَى اللَّهِ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنصَارُ اللَّهِ ءَامَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ)
Sura aali–‘Imran; (3):52
(Meaning: When Jesus sensed disbelief from his people, he asked: “Who will be my helpers in Allah’s cause?” The disciples replied: “We are the helpers of Allah; we believe in Allah, so bear witness that are Muslims submitting to Him.)

Thus, Islam is the religion of all prophets, from the first of them to the last of them, as well as the religion of their followers. It constitutes worshipping Allah alone without associating any partners with Him and obeying His messengers in all places and times.(1211)

2. Islam in a more specific sense refers to the Quranic legislation brought by Prophet Muhammad –peace be upon him–,(1212) as was explained under the discussion on the reality of Islam. In the following sections, some excerpts from the previous divine books will be reproduced since they refer to Islam as being the religion of Prophet Muhammad –peace be upon him– and foretell his coming, both in terms of time and place, and also provide a description of the Muslim community.

Some excerpts have already been quoted under the mention of Moses’ and Jesus’ announcements of the coming of Muhammad, peace be upon them all.

Secondly: The Quran confirms that Islam was mentioned in the previous divine books
Many verses of the Quran confirm that Islam is the final religion and that the previous divine books foretold its coming, even providing descriptions of Prophet Muhammad –peace be upon him– and his followers and mentioning their virtue. These verses also inform that the People of the Book are aware of this, but that most of them refuse it out of arrogance or jealousy. Examples of such verses include:

1. The statement of Allah the Almighty:
(وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَابَنِيٓ إِسْرَآءِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُم مُّصَدِّقًا لِّمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَمُبَشِّرَۢا بِرَسُول يَأْتِي مِنۢ بَعْدِي اسْمُهُۥٓ أَحْمَدُ)
Sura as–Saff; (61):6
(Meaning: And when Jesus, the son of Mary, said: “O children of Israel, indeed I am the Messenger –peace be upon him–of Allah to you confirming what came before me of the Torah and bringing glad tidings of a Messenger –peace be upon him–to come after me, whose name is Ahmad.” But when he came to them with clear evidences, they said: “This is evident magic.”)

2. The statement of Allah the Almighty:
(الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُۥ مَكْتُوبًا عِندَهُمْ فِي التَّوْرَاةِ وَالْإِنجِيلِ يَأْمُرُهُم بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَآئِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ)
Sura al–A’raf; (7):157
(Meaning: Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong and makes lawful for them the good things and prohibits for them the evil and relieves them of their burden and the shackles which were upon them.)

3. The statement of Allah the Almighty:
(مُّحَمَّدٞ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُۥٓ أَشِدَّآءُ عَلَى الْكُفَّارِ رُحَمَآءُ بَيْنَهُمْ تَرَاهُمْ رُكَّعًا سُجَّدًا يَبْتَغُونَ فَضْلًا مِّنَ اللَّهِ وَرِضْوَانًاً سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ ذَالِكَ مَثَلُهُمْ فِي التَّوْرَاةِ وَمَثَلُهُمْ فِي الْإِنجِيلِ كَزَرْعٍ أَخْرَجَ شَطْ‍َٔئهُۥ فَ‍َٔازَرَهُۥ فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ)
Sura al–Fath; (48):29
(Meaning: Muhammad is the Messenger –peace be upon him–of Allah; and those with him are forceful against the disbelievers, merciful among themselves. You see them bowing and prostrating, seeking bounty from Allah and His good pleasure. Their mark is on their faces from the trace of prostration. That is their description in the Torah. And their description in the Gospel is as a plant which produces its offshoots and strengthens them so they grow firm and stand upon their stalks, delighting the sowers – so that Allah may enrage by them the disbelievers.)

4. The statement of Allah the Almighty:
(قُلْ أَيُّ شَيْءٍ أَكْبَرُ شَهَادَةً قُلِ اللَّهُ شَهِيدُۢ بَيْنِي وَبَيْنَكُمْ وَأُوحِيَ إِلَيَّ هَذَا الْقُرْءَانُ لِأُنذِرَكُم بِهِ وَمَنۢ بَلَغَ أَئِنَّكُمْ لَتَشْهَدُونَ أَنَّ مَعَ اللَّهِ ءَالِهَةً أُخْرَى قُل لَّآ أَشْهَدُ قُلْ إِنَّمَا هُوَ إِلَهٞ وَاحِدٞ وَإِنَّنِي بَرِيٓءٞ مِّمَّا تُشْرِكُونَ ١٩ الَّذِينَ ءَاتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمُۘ الَّذِينَ خَسِرُوٓاْ أَنفُسَهُمْ فَهُمْ لَا يُؤْمِنُونَ)
Sura al–An’am; (6):19–20
(Meaning: Say: “Whose testimony is greatest?” Say: “Allah is witness between me and you. And this Qur'an was revealed to me that I may warn you thereby and whomever it reaches. Do you truly testify that with Allah there are other deities?” Say: “I will not testify with you.” Say: “Indeed, He is but one God, and indeed, I am free of what you associate with Him.” Those to whom We have given the Scripture recognize it as they recognize their own sons. Those who have lost their own souls will not believe.)

5. The statement of Allah the Almighty:
(قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَآءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ وَحَيْثُ مَا كُنتُمْ فَوَلُّواْ وُجُوهَكُمْ شَطْرَهُۥ وَإِنَّ الَّذِينَ أُوتُواْ الْكِتَابَ لَيَعْلَمُونَ أَنَّهُ الْحَقُّ مِن رَّبِّهِمْ وَمَا اللَّهُ بِغَافِلٍ عَمَّا يَعْمَلُونَ ١٤٤ وَلَئِنْ أَتَيْتَ الَّذِينَ أُوتُواْ الْكِتَابَ بِكُلِّ ءَايَة مَّا تَبِعُواْ قِبْلَتَكَ وَمَآ أَنتَ بِتَابِع قِبْلَتَهُمْ وَمَا بَعْضُهُم بِتَابِع قِبْلَةَ بَعْض وَلَئِنِ اتَّبَعْتَ أَهْوَآءَهُم مِّنۢ بَعْدِ مَا جَآءَكَ مِنَ الْعِلْمِ إِنَّكَ إِذًا لَّمِنَ الظَّالِمِينَ ١٤٥ الَّذِينَ ءَاتَيْنَاهُمُ الْكِتَابَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ الْحَقَّ وَهُمْ يَعْلَمُونَ ١٤٦ الْحَقُّ مِن رَّبِّكَ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ)
Sura al–Baqarah; (2):144–7
(Meaning: We have certainly seen the turning of your face toward the heaven, and We will surely turn you to a qibla with which you will be pleased. So, turn your face toward The Great Mosque of Makkah. And wherever you believers are, turn your faces toward it in prayer. Indeed, those who have been given the Scripture well know that it is the truth from their Lord. And Allah is not unaware of what they do. And if you brought to those who were given the Scripture every sign, they would not follow your qibla. Nor will you be a follower of their qibla. Nor would they be followers of one another's qibla. So, if you were to follow their desires after what has come to you of knowledge, indeed, you would then be among the wrongdoers. Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know. This is the truth from your Lord. So be you not one of those who doubt.)

6. The statement of Allah the Almighty:
(وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَآءَهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّهِ عَلَى الْكَافِرِينَ)
Sura al–Baqarah; (2):89
(Meaning: Although before they used to pray for victory against those who disbelieved – but then when there came to them that which they recognized, they disbelieved in it; so let the curse of Allah be upon the disbelievers.)

7. The statement of Allah the Almighty:
(أَفَغَيْرَ اللَّهِ أَبْتَغِي حَكَمًا وَهُوَ الَّذِيٓ أَنزَلَ إِلَيْكُمُ الْكِتَابَ مُفَصَّلًا وَالَّذِينَ ءَاتَيْنَاهُمُ الْكِتَابَ يَعْلَمُونَ أَنَّهُۥ مُنَزَّلٞ مِّن رَّبِّكَ بِالْحَقِّ فَلَا تَكُونَنَّ مِنَ الْمُمْتَرِينَ)
Sura al–An’am; (6):114
(Meaning: Say: “Then is it other than Allah I should seek as judge while it is He who has revealed to you the Book explained in detail?” And those to whom We previously gave the Scripture know that it is sent down from your Lord in truth, so never be among the doubters.)

8. The statement of Allah the Almighty:
(أَوَلَمْ يَكُن لَّهُمْ ءَايَةً أَن يَعْلَمَهُۥ عُلَمَآؤُاْ بَنِيٓ إِسْرَآءِيلَ)
Sura ash–Shu’ara; (26):197
(Meaning: Is it not proof enough for them that the learned men of the Children of Israel have recognized that?)

9. The statement of Allah the Almighty:
(قُلْ كَفَى بِاللَّهِ شَهِيدَۢا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِندَهُۥ عِلْمُ الْكِتَابِ)
Sura ar–Ra’d; (13):43
(Meaning: Say: Allah, and whosoever hath knowledge of the Scripture, is sufficient witness between me and you.)

10. The statement of Allah the Almighty:
(وَإِذَا سَمِعُواْ مَآ أُنزِلَ إِلَى الرَّسُولِ تَرَىٓ أَعْيُنَهُمْ تَفِيضُ مِنَ الدَّمْعِ مِمَّا عَرَفُواْ مِنَ الْحَقِّ)
Sura al–Ma•idah; (5):83
(Meaning: And when they hear what has been revealed to the Messenger, you see their eyes overflowing with tears because of what they have recognized of the truth.)

11. The statement of Allah the Almighty:
(إِنَّ الَّذِينَ أُوتُواْ الْعِلْمَ مِن قَبْلِهِٓ إِذَا يُتْلَى عَلَيْهِمْ يَخِرُّونَۤ لِلْأَذْقَانِۤ سُجَّدًاۤ ١٠٧ وَيَقُولُونَ سُبْحَانَ رَبِّنَآ إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا ١٠٨ وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا)
Sura al–Isra•; (17):107–9
(Meaning: When it is recited to those who were given the knowledge before its revelation, they fall down upon their faces in prostration. And they say: “Glory be to our Lord! Truly, the Promise of our Lord has been fulfilled.” They fall down on their faces, weeping, and it increases humility in them.)

12. The statement of Allah the Almighty:
(الَّذِينَ ءَاتَيْنَاهُمُ الْكِتَابَ مِن قَبْلِهِ هُم بِهِ يُؤْمِنُونَ ٥٢ وَإِذَا يُتْلَى عَلَيْهِمْ قَالُوٓاْ ءَامَنَّا بِهِٓ إِنَّهُ الْحَقُّ مِن رَّبِّنَآ إِنَّا كُنَّا مِن قَبْلِهِ مُسْلِمِينَ ٥٣ أُوْلَٓئِكَ يُؤْتَوْنَ أَجْرَهُم مَّرَّتَيْنِ بِمَا صَبَرُواْ وَيَدْرَءُونَ بِالْحَسَنَةِ السَّيِّئَةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ)
Sura al–Qasas; (28):52–4
(Meaning: Those to whom We gave the Scripture before this – they are believers in it. And when it is recited to them, they say: “We have believed in it; indeed, it is the truth from our Lord. Indeed, we were, even before it, from those who submit themselves to Allah in Islam as Muslims. These will be given their reward twice over, for what they have patiently endured and because they repel evil with good and spend of that wherewith We have provided them.)

13. The statement of Allah the Almighty:
(فَإِن كُنتَ فِي شَكّ مِّمَّآ أَنزَلْنَآ إِلَيْكَ فَاسألِ الَّذِينَ يَقْرَءُونَ الْكِتَابَ مِن قَبْلِكَ)
Sura Yunus; (10):94
(Meaning: So, if you are in doubt, O Muhammad, about that which We have revealed to you, then ask those who have been reading the Scripture before you.)

These verses, as well as others, are Quranic proofs that the religion of Islam was mentioned in the previous divine books, as was its Prophet –peace be upon him–and its people.(1213) They also prove that most of the learned People of the Book know about Prophet Muhammad –peace be upon him– and are convinced of the truth of his message, which is complementary to the messages of the previous prophets, only they choose to deny all of this. In the following sections, passages from the previous divine books relating to this topic shall be discussed.

However, prior to that, various testimonies of scholars from the Jews and Christians who converted to Islam will be reproduced.

------------------------------------------------------------

(1211) See: ‘al–Jawab as–Sahih Liman Baddala Din al–Masih’ of Ibn Taymiyyah (/81–4)

(1212) See: ‘ar–Risalah at–Tadmuriyyah’ (p. 173).

(1213) See: ‘al–Jawab as–Sahih’ (5/147–51).

Section One: The Testimonies of Jewish and Christian Converts in Favour of Islam
One of the most compelling proofs demonstrating the truth of Islam and its reality is the conversion of many learned Jews and Christians and their testimonies which recognise Islam as the final and only true religion based on the information in their own books.

Firstly: The conversion of learned Jews and Christians to Islam
Allah sent Prophet Muhammad –peace be upon him– with guidance and the religion of truth, that He may cause it to prevail over all religions, in spite of the aversion of polytheists. He the Almighty ensured that the religion of Islam contained signs which proved its authenticity to any seeker of truth. Entire nations were guided to Islam due to the presence of such signs which Allah caused them to perceive, and thus they abandoned the path of misguidance in favour of the path of success and happiness. These converts are of diverse backgrounds and come from all walks of life, ranging from leaders and scholars to citizens and commoners, male and female alike. In this way, the light of guidance spread to all corners of the globe and people entered into the religion of Allah in multitudes.

The souls of these converts were devoid of envy and arrogance and consequently they could appreciate the extent of the grace of Allah in guiding them to Islam from their previous state of misguidance. Of these converts, some were religious dignitaries who came from Jewish or Christian denominations and went on to become advocators of Islam who were true to the saying of Prophet Muhammad –peace be upon him–: “People are of different natures. Those who were the best in the pre–Islamic period of ignorance are also the best in Islam, provided they acquire and comprehend religious knowledge.”(1214) This category of converts tends to outdo the others because they exert the same ardour in propagating Islam as they did in supporting their previous religions. Their expertise in religion makes them better positioned at clarifying the truth and refuting falsehood than ordinary people because they possess inside information and were in direct communication with their former co–religionists. This is particularly true of Christianity, as its followers claim that it contains many secrets. Christian converts therefore are much more effective at converting others to Islam.

Viewed from another angle, the conversions of theologians to Islam are based on conviction, proving Islam as the only true religion. Therefore, such converts are considered witnesses against their former co–religionists.(1215)

Secondly: Examples of Jews and Christians who converted to Islam
Conversions of Jewish and Christian theologians to Islam began with the advent of Islam and will continue until the Day of Resurrection, as long as seekers of the truth endowed with reason continue to exist.

The following is a list of notable Jewish and Christian converts to Islam.
1. Abdullah bin Salam –may Allah be pleased with him– was from the first converts to Islam. He was the chief of the Jews in Madinah and one of their nobles, and his conversion is proof against all Jews until the end of time.

2. Armah, Negus of Abyssinia, was a great king and Christian personality who embraced Islam after hearing about it through the companions of Prophet Muhammad –peace be upon him– when he granted them refuge.

3. Ali bin Rabban Al–Tabari, a Christian philosopher and physician who converted to Islam under the rule of Abu Ja’far Al–Mansur. He wrote two books promoting Islam, entitled: ‘Ad–Din Wad–Dawlah (Religion and The State)’ and ‘Ar–Radd ‘Alaa Asnaaf an–Nasara (A Refutation of the Christians)’.

4. Al–Samaw•al ibn Yahya al–Maghribi, a Jewish rabbi and physician who died in 1180CE (570H). After embracing Islam, he wrote a book entitled ‘Ifham al–Yahud (Confutation of the Jews)’

5. Lord Headley Al–Faruq, a member of the British House of Lords who announced his conversion in 1913CE and adopted the title ‘Al–Faruq (Distinguisher Between Truth and Falsehood)’. He was the author of several books on Islam, including ‘A Western Awakening to Islam’.

6. Nasreddine Dinet, a talented French painter who was originally a Christian. He converted to Islam in 1927 CE and wrote a book entitled: ‘Rays of Islamic Light’. He died in 1929 CE.

7. Abdul–Ahad Dawud, a Chaldean Catholic priest of the Uniate–Chaldean sect who converted to Islam and wrote the books ‘The Gospel and the Cross’ and ‘Muhammad in the Bible’.

8. Ibrahim Khalil, a priest of the Angelical church of Bakour in Asyut, Egypt, was an active promoter of Christianity until he announced his conversion in 1959 CE. He authored many books advocating Islam, including: ‘Muhammad in the Torah, the Bible and the Quran’, ‘The Orientalists and Missionaries in the Islamic World’, ‘A Conference in Comparative Religions’ and ‘Jesus in the Torah, the Bible and the Quran’.

This list is far from exhaustive; only Allah the Almighty knows the number of those who converted to Islam.(1216)

It should be noted that these converts were prominent people among their former co–religionists, and thus it cannot be claimed that their conversions were due to their lack of intelligence or social status. Rather, it is likely they lost a lot in material terms after their conversions and exposed themselves to many perils which even threatened their lives. Despite this, they refused to continue living in error after the truth had become clear to them and thus announced their conversions to Islam, patiently enduring the harms that ensued. Better still, they assumed full responsibility for their conversion by defending Islam and propagating its message. All of this shows that Islam is the only true religion and the proofs of its genuineness, perfection and nobility are legion.(1217)

Thirdly: The case study of a Christian scholar who converted and his efforts in spreading Islam
Shaikh Ziyadah bin Yahya An–Nasb Ar–Rasi was a knowledgeable Christian scholar from the 17th century CE (11th century AH). He was born in the Levant, in the city of Sari Kani, which lies between Harran and Nusaybin, modern–day Syria. After studying and researching Islam, he was convinced of its truth, and following his conversion, he became a propagator of his new religion and began to invite others to convert by all of the means available to him.

He authored two books, entitled ‘Al–Bahthu As–Sarih fi Ayyuma Ad–Din As–Sahih (A Sincere Search for the True Religion)’ and ‘Al–Ajwibah Al–Jaliyyah fi Dahd Ad–Da’awat An–Nasraniyyah (Clear Answers Dispelling the False Christian Claims)’ (1218), the latter of which was not published and only came to light due to the Shaikh Muhammad bin Abdur–Rahman At–Tibi Ad–Dimashqi’s summary of it. His former book, ‘Al–Bahthu As–Sarih fi Ayyuma Ad–Din As–Sahih (A Sincere Search for the True Religion)’, was recently edited and published by Dr Saud bin Abdul–Aziz Al–Khalaf. In the introduction, Shaikh Ziyadah describes his spiritual journey from Christianity to Islam thus: “Then to proceed: Shaikh Ziyadah bin Yahya An–Nasb Ar–Rasi, the destitute servant in dire need of his self–sufficient Lord, the one honoured to be a follower of the Mohammedan religion, writes: With time on my hands, I began to earnestly research and look for the true religion. I then penned my conclusions for people of reason regarding that which I discovered.”(1219)

From reading his book, it is clear he converted due to serious doubts he had regarding his previous religion of Christianity, which led him to take an interest in Islam. After researching it further, and thanks to the guidance of Allah, he concluded that Islam was the truth and embraced his new faith. His book demonstrates the invalidity of Christianity and the accuracy of Islam and is meant as an appeal to his former co–religionists.(1220)

Shaikh Ziyadah quotes extensively from both the Old and New Testament and even compares different versions and translations from Arabic, Greek, Hebrew and Syriac. Fluency in these languages allowed him not only to translate, but also to correct and evaluate existing translations of ancient Scripture. This confirms that prior to Islam he was a Christian scholar and minister, as only an expert would possess such knowledge and fluency in the sacred languages. His fluency in Syriac was due to him coming from a Syriac Christian background, while his fluency in Greek was due to the fact it is the language of the New Testament and of Catholicism. Acquisition of Hebrew was equally important for Shaikh Ziyadah due to it being the language of the Old Testament and of Protestantism.

Moreover, the Church did not allow ordinary Christians to access the Bible in its entirety and only provided them with limited editions containing selective, edited stories that they chose to convey to the public.(1221)

In Al–Bahthu As–Sarih (A Sincere Search), Shaikh Ziyadah provides evidence for the prophecy of Muhammad –peace be upon him– from the Christian religious texts and thus establishes the proof against them through their own Scripture.

Some of the topics covered by his book are:
1. The invalidity of the Christians’ claim of Jesus’ divinity and a clarification that he was a Prophet –peace be upon him–similar to the rest of the prophets who descended from Israel.

2. A refutation of the evidence given by the Christians for the divinity of Jesus, peace be upon him. The author explains that the miracles performed by Jesus, peace be upon him, were of the same nature as the miracles that Allah enabled the previous prophets to perform. There were prophets whose miracles were more impressive than Jesus’, yet their peoples did not interpret them as signs of divinity.

3. A refutation of the false accusations made by Christians against Prophet Muhammad –peace be upon him– and a clarification that other prophets were acted in the same way as Prophet Muhammad –peace be upon him–, yet they were not vilified.

4. Evidence of the prophecy of Muhammad –peace be upon him– from the Torah and the Gospel, as well as proof that he is the subject of many biblical promises and announcements.

5. Evidence of the falsification and distortion of the Torah and the Gospel from these very books.

In conclusion to his book, the author summarises the main findings and results of his research.(1222)

The author opted for an inductive approach whereby he listed the evidences disproving the Christians’ claims, such as that of Jesus’ divinity and the authenticity of the Torah and the Gospel, supporting his arguments with passages from the Torah and Gospel themselves. Likewise, he lists the false Christian claims regarding Prophet Muhammad –peace be upon him– and demonstrates their invalidity by reference to their own books.

Shaikh Ziyadah’s Islamic bibliographical references are:
the Quran; ‘as–Sirah al–Halabiyyah’ for historical information; and ‘Dala•il al–Khayrat’ for the names of the Prophet –peace be upon him–. His Christian bibliographical references include: The Old and New Testaments; the works of Eutychius of Alexandria; the writings of the Jewish historian Josephus and of another historian named Eugenius. He also states he read the summaries of religious exchanges between proponents of different faiths and referred to them, however he did not cite their titles. Various Hebrew and Greek dictionaries are also among his references and are a further demonstration of his mastery of both languages, as has been mentioned previously.(1223)

The following section will reproduce some of the commentary of Shaikh Ziyadah on passages from the previous divine books announcing the coming of Prophet Muhammad –peace be upon him– and describing his nation.

----------------------------------------------------------

(1214) Reported by al–Bukhari (no. 3203) & Muslim (no. 2526).

(1215) See: ‘al–Bahth as–Sarih fi Ayyuma ad–Din as–Sahih’ (pp. 7–9).

(1216) See: ‘Juhud Man Aslama Min an–Nasara fi Kashf Fada•ih an–Nasraniyyah’ Ph.D thesis, Islamic University of Madinah (pp. 2–27).

(1217) See: ‘al–Bahth as–Sarih’ (p. 11).

(1218) See: ‘al–Bahth as–Sarih’ (pp. 11–2).

(1219) See: ‘al–Bahth as–Sarih’ (pp. 23–4).

(1220) See: ‘al–Bahth as–Sarih’ (p. 25).

(1221) See: ‘al–Bahth as–Sarih’ (pp. 25–6).

(1222) See: ‘al–Bahth as–Sarih’ (pp. 35–6).

(1223) See: ‘al–Bahth as–Sarih’ (pp. 26–7).

Section Two: The Announcement of the Coming of the Prophet –peace be upon him–of Islam in the Previous Divine Books
Books of the previous divine religions include many announcements of the advent of Islam and the coming of Prophet Muhammad –peace be upon him–. These testimonies from the previous divine books are a clear sign of the prophecy of Muhammad –peace be upon him– as well as the messengers who preceded him.(1224)

Shaikh Al–Islam Ibn Taymiyyah –may Allah have mercy upon him– writes:
“The proofs of the prophecy of Jesus and Muhammad are indisputable, categorical and incontestable. Indeed, no doubt can challenge the certainty established by the numerous accounts which refer to previous prophets mentioning Muhammad by name.”(1225)

Al–Bukhari references a narration in his authentic collection of Prophetic traditions, on the authority of ‘Ata bin Yasar that he said:
“I met ‘Abdullah bin ‘Amr bin Al–‘Aas and I asked him: “Will you not inform me of the description of Allah's Messenger –peace be upon him–in the Torah?” He replied: “Yes, by Allah, he is described in the Torah with some of the same qualities that are attributed to him in the Quran: “O Prophet! We have sent you as a witness, a deliverer of good news, and a warner” (Sura al–Ahzab; (33):45) and as a guardian of the illiterate. You are My servant and Messenger. I have named you Al–Mutawakkil (he who relies upon Allah). You are not rude or harsh, nor are you loud in the marketplaces. You do not repel evil with evil, but with leniency and forgiveness. Allah will not cause you to die until he guides to the straight path a crooked nation, such that they testify that none has the right to be worshipped except Allah alone, by way of which he will cause blind eyes to see and sealed hearts to be freed.”(1226)

The great scholar, Ibn Taymiyyah –may Allah have mercy upon him– comments on this narration thus:
“The terms ‘Torah’, ‘Gospel’, ‘Quran’ and ‘Psalms’ can be used to refer to specific books, or they may be used in a more general sense to refer to the divine books collectively. In this way, the term ‘Quran’ may be used in reference to the ‘Psalms’ and other books, as occurs in an authentic narration wherein Prophet Muhammad –peace be upon him– informed that the recitation of the Quran was made easy for David, and that he used to recite it while his riding beast was being saddled until he mounted it.(1227) In this context, the term ‘Quran’ refers to the Psalms of David, not the Quran that was specifically revealed unto Prophet Muhammad –peace be upon him–. Similarly, the Mohammedan nation is described by some narrations as carrying their gospels in their chests, thus the Quran is referred to as gospels. Likewise, the Torah states: “I will send to the Israelites a Prophet –peace be upon him–from their people, unto whom I will reveal a Torah similar to the Torah of Moses.” Therefore, ‘Ata’s question “Will you not inform me of the description of Allah’s Messenger –peace be upon him–in the Torah?” may refer to all of the previous divine books in general, just as it may refer specifically to the Torah proper, in which case it is a different version of the Torah in circulation, as they do not contain this description.”(1228)

Shaikh Ziyadah bin Yahya Ar–Rasi(1229) writes in the introduction to the fourth chapter of his book ‘Al–Bahthu As–Sarih fi Ayyuma Ad–Din As–Sahih (A Sincere Search for the True Religion)’:
“Chapter Four: Evidence from the Torah and the Gospel of the prophecy of Muhammad –peace be upon him–. Passages from both Testaments, namely the Torah and the Gospel, proving that Prophet Muhammad –peace be upon him– was the promised Prophet –peace be upon him–who was referred to and announced by previous prophets such as Jesus, peace be upon him, will be reproduced for the reader to appreciate.”(1230) He goes on to cite eleven examples and clarifies how they correspond exactly to Prophet Muhammad –peace be upon him–.

The following are some passages, accompanied by commentaries, proving the mention of Muhammad –peace be upon him– in the previous divine books.

1. The prophecy of Isaiah mentions:
“Here is my servant with whom I am pleased. I will send down upon him My revelation, then He will bring justice to the nations and command them with the commandments. He will not shout or cry out, nor will his voice be heard in the streets. He will open blind eyes and deaf ears and will revive sealed hearts. That which I give him I shall not give to anyone. He will praise God with new praise from the ends of the earth such that the earth and its inhabitants will rejoice and unify God on every hill. He will not weaken and will not be defeated, nor will he look to passion. Reddish(1231), he will not bring humiliation to the righteous, who are like bruised reeds. Rather he will bring strength to them and will support the humble. He is the light of God which cannot be extinguished. The mark of his sovereignty is upon his shoulders.”(1232)

This prophecy of Isaiah resembles the narration of ‘Abdullah bin ‘Amr bin Al–‘Aas, may Allah be pleased with him and his father. Ibn Taymiyyah –may Allah have mercy upon him– comments on Isaiah’s prophecy thus: “This description corresponds to that of Muhammad –peace be upon him–and his followers and is one of the clearest announcements of his coming. Moreover, the term ‘Torah’ refers to all of the books approved by the People of the Book, including the Psalms, the prophecies of Isaiah and other prophecies, but excluding the Gospel.”(1233)

2. The Book of Deuteronomy mentions:
“This is the blessing that Moses the man of God pronounced on the Israelites before his death. He said: “The Lord came from Sinai(1234) and dawned over them from Seir(1235); he shone forth from Mount Paran(1236).””(1237)

Ibn Taymiyyah mentions this prophecy in very similar words:
“This is similar to the passage of the Torah which has been translated into Arabic thus: ‘Allah came from Sinai’, or as some translators render: ‘Allah appeared on Mount Sinai, He shone from Seir and He manifested Himself from the mountains of Paran.’”(1238) He comments on this announcement in the following words: “Many scholars say the same as Abu Muhammad ibn Qutaybah: ‘This is easily understandable to anyone that contemplates it. The coming of Allah from Mount Sinai is a clear reference to the revelation of the Torah to Moses on Mount Sinai, which is something believed by Jews, Christians and Muslims alike. Similarly, His shining from Seir is a reference to the revelation of the Gospel to Jesus, because Jesus was a native of Sair as he lived in Nazareth, one of its villages. The town of Nazareth also led to the Christians being referred to as Nazarenes. Just as His shining from Seir is in reference to Jesus, His manifestation in the mountains of Paran is a reference to the revelation of the Quran upon Muhammad, because the Paran mountains are the mountains of Makkah. There is no difference of opinion between the Jews, Christians and the Muslims that Paran is Makkah. If they claimed the contrary, which would not be surprising given their numerous lies and falsifications, we would ask them: ‘Does the Torah not mention that Abraham settled Hagar and Ishmael in Paran?’”(1239)

Ibn Taymiyyah –may Allah have mercy upon him– continues:
“We would also ask them to indicate to us the place called Paran from which Allah manifested Himself and the Prophet –peace be upon him–which he revealed a book to after the Messiah. Do the verbs ‘manifest’ and ‘reveal’ mean to appear and to emerge? Is there any religion which has manifested itself and spread throughout the globe like Islam?

Ibn Thafar said:
“Seir is a mountain in the Levant upon which Jesus received prophecy.” I add that near Bethlehem, the city where the Messiah was born, there still exists a village and a mountain which are both named Seir. The Torah mentions that the descendants of Esau resided in Seir and that Allah commanded Moses not to harm them. Therefore, the third mountain mentioned is undoubtedly Mount Hira, which is the highest peak in the vicinity of Makkah and is where Prophet Muhammad –peace be upon him– received his first revelation. Surrounding this mountain are many more, to the extent it is said that they exceed twelve thousand in number, and until today the area where the Quran began to be revealed is known as Paran. Moreover, the desert between Makkah and Mount Sinai is known as the Wilderness of Paran or the Desert of Paran. Nobody can claim that a book was revealed, or that a Prophet –peace be upon him–was sent in this region after the Messiah, hence it is possible to deduce that the manifestation of Allah in the mountains of Paran refers to the prophecy of Muhammad.

In the Torah, Allah the Almighty mentions the revelation of the three books in chronological order: the Torah, then the Gospel, then the Quran. These books contain guidance and light from Allah. He describes the first as coming or appearing, the second as shining and the third as manifesting. The revelation of the Torah is indeed akin to the breaking of dawn, while the revelation of the Gospel is comparable to the rising of the sun, in the sense it contained greater light and guidance. As for the revelation of the Quran, it is comparable to the total appearance of the sun in the sky, which is why He said: ‘He manifested Himself from the mountains of Paran’. Indeed, the light and guidance of Allah was manifested through Prophet Muhammad –peace be upon him–throughout the entire world to a greater degree than the previous two divine books and thus, the revelation of the Quran is comparable to the sunlight which floods all corners of the earth. For this reason, Allah described Prophet Muhammad –peace be upon him– as an illuminating light and the sun as a burning torch, the former of which people have a greater need for than the latter, which can sometimes have harmful effects. The illuminating light, on the other hand, is needed by all people regardless of time or place. Prophet Muhammad –peace be upon him– said: “The ends of the earth were brought together for me so that I could see its east and its west, and the dominion of my nation will extend as far as has been shown to me.’”(1240)

It is by these three places that Allah the Almighty swears oaths in the Quran in His saying:
(وَالتِّينِ وَالزَّيْتُونِ ١ وَطُورِ سِينِينَ ٢ وَهَذَا الْبَلَدِ الْأَمِينِ ٣ لَقَدْ خَلَقْنَا الْإِنسَانَ فِيٓ أَحْسَنِ تَقْوِيم ٤ ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ ٥ إِلَّا الَّذِينَ ءَامَنُواْ وَعَمِلُواْ الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُون ٦ فَمَا يُكَذِّبُكَ بَعْدُ بِالدِّينِ ٧ أَلَيْسَ اللَّهُ بِأَحْكَمِ الْحَاكِمِينَ)
Sura at–Tin; (95):1–8
(Meaning: By the fig and the olive, and by Mount Sinai, and by this city of security. Surely, We created man of the best stature. Then we reduced him to the lowest of the low. Except for those who believe and do righteous deeds, for they will have a never–ending reward. After this, what makes you deny the Judgement? Is not Allah the most judicious of judges.)

Allah swears an oath by the fig and the olive which are symbolic references to the Holy Land where the Messiah received prophecy and wherein the Gospel was revealed to him. He the Almighty also swears an oath by Mount Sinai, which is the mountain on which Moses was when Allah spoke to him by calling him from the right side of valley, in the blessed place from the tree. Then Allah swears a third oath by Makkah, the city of security, the city where Abraham settled his son, Ishmael, along with Ishmael’s mother.

Makkah is a unique city as Allah made it a secure sanctuary whereas people are snatched away from all around it, due to the following supplication of Abraham:
(رَّبَّنَآ إِنِّيٓ أَسْكَنتُ مِن ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِندَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُواْ الصَّلَواةَ فَاجْعَلْ أَفْئِدَةً مِّنَ النَّاسِ تَهْوِيٓ إِلَيْهِمْ وَارْزُقْهُم مِّنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ)
Sura Ibrahim; (14):37
(Meaning: Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So, make hearts among the people incline toward them and provide for them from the fruits that they might be grateful.)(1241)

Ibn Taymiyyah –may Allah have mercy upon him– said regarding the verses:
(وَالتِّينِ وَالزَّيْتُونِ ١ وَطُورِ سِينِينَ ٢ وَهَذَا الْبَلَدِ الْأَمِينِ)
Sura at–Tin; (95):1–8
(Meaning: By the fig and the olive, and by Mount Sinai, and by this city of security.)

“Allah the Almighty swears oaths by the three great holy places which are where His light and guidance emerged and where His revelation of the Torah, Gospel and Quran occurred. He the Almighty also refers to these places in the Torah in His saying: “Allah came from Mount Sinai, He shone from Seir and He manifested Himself from the mountains of Paran.””(1242)

Ibn Al–Qayyim –may Allah have mercy upon him– wrote regarding this announcement:
“He the Almighty likened the prophecy of Moses to daybreak, the prophecy of Jesus to sunrise and the prophecy of the final Prophet –peace be upon him–to the full appearance of the sun high in the sky. This corresponds exactly to reality as Allah dispelled the darkness of disbelief with the prophecy of Moses, which was like daybreak, then the intensity of this light grew with the prophecy of the Messiah before it finally reached its peak and flooded the entire world with the prophecy of Muhammad, peace be upon them all.”(1243)

3. Prophet –peace be upon him–Simeon –peace be upon him– says:
 ““God came from Teman(1244), the Holy One from Mount Paran. His glory covered the heavens and His praise filled the earth. His splendour was like the sunrise; rays flashed from his hand, where his power was hidden.”(1245)

When discussing the foretelling of the prophets of the coming of Muhammad, the great scholar Ibn Taymiyyah recalls this announcement from the biblical sources available in his time in the following words: “There is another announcement of Simeon regarding the coming of Prophet Muhammad –peace be upon him– of which the accepted(1246) translation reads: “God came with clear signs from the mountains of Paran, and the heavens and the earth were filled with His glory and with the praises of His people.”(1247)

Ibn Taymiyyah comments on this sign thus:
“This clearly denotes the prophecy of Muhammad –peace be upon him–, which initiated in the mountains of Paran and resulted in him and his nation filling the heavens and the earth with praise and glorification of Allah.”(1248) The only person that emerged from Paran and that this is true of is Muhammad –peace be upon him–. Jesus never set foot on the land of Paran and Moses was addressed while on Mount Sinai which is not located in Paran. Moreover, even if the wilderness between Mount Sinai and the Hejaz region is considered by extension as part of Paran, Allah did not reveal the Torah there anyhow. Furthermore, the previously cited prophecies mention the revelation of the Torah at Mount Sinai and the Gospel at Mount Seir.”(1249)

4. Habakkuk is reported to have uttered the following prophecy:
“God came from Teman, the Holy One from Mount Paran. His light filled the earth and his horses rode through the sea.”(1250)

5. David says in Psalms, or Zabur(1251):
“Hence God has blessed you forever. Gird your sword on your side, you mighty one; clothe yourself with splendour and majesty. In your majesty ride forth victoriously in the cause of truth, humility and justice; let your right hand achieve awesome deeds. Let your sharp arrows pierce the hearts of the king’s enemies; let the nations fall beneath your feet.”

Ibn Taymiyyah cites this prophecy in his book ‘Al–Jawab As–Sahih (The Correct Reply)’(1252) from its Jewish and Christian sources before commenting on it in these terms:
“There is no Prophet –peace be upon him–after David who girded their sword and who the nations fell into submission before except Muhammad –peace be upon him–, the one whose legislation was accompanied by power and splendour. something which is further attested by the saying of Prophet Muhammad –peace be upon him–: “I was granted victory over my enemies by their being terror–stricken from the distance of one month’s travel.”(1253)(1254)

6. David also says in another Psalm regarding the coming of Muhammad:
“May he rule from sea to sea and from the River to the ends of the earth. May the desert tribes bow before him and his enemies lick the dust. May the kings of Tarshish and of distant shores bring tribute to him. May the kings of Sheba and Seba present him gifts. May all kings bow down to him and all nations serve him. For he will deliver the needy who cry out, the afflicted who have no one to help. He will take pity on the weak and the needy and save the needy from death. He will rescue them from oppression and violence, for precious is their blood in his sight. Long may he live! May gold from Sheba be given him. May people ever pray for him and bless him all day long.”(1255)

This passage can still be found in the modern translation of The Old Testament.(1256)

Ibn Taymiyyah writes in commentary of this prophecy:
“These descriptions correspond to Muhammad –peace be upon him– and his nation and not the Messiah, because the Muslims are the ones who conquered the territories between the Mediterranean Sea and the Persian Gulf, in addition to the lands lying between the rivers of Syr Darya and Amu Darya to the ends of the continent in the West, according to the statement of Prophet Muhammad –peace be upon him–: “The ends of the earth were brought together for me so that I could see its east and its west, and the dominion of my nation will extend as far as has been shown to me.’”(1257)

Additionally, the Muslims are constantly reciting salutations upon Prophet Muhammad –peace be upon him– since they all utter in their five daily prayers:
“O Allah, grace and honour Muhammad and the family of Muhammad, and bless Muhammad and the family of Muhammad.”(1258)

Ibn Al–Qayyim –may Allah have mercy upon him– writes regarding the foregoing prophecy of David:
“No educated person having studied the history of the empires and the prophets and having an awareness of the biography of Prophet Muhammad –peace be upon him– and the history of his nation can doubt that these descriptions refer to anyone but Muhammad and his nation and not Jesus or any other prophet.”(1259)

7. Daniel, peace be upon him, mentioned Prophet Muhammad –peace be upon him– by name when he said:
“You will draw your bows toward your enemies and your arrows will be quenched, O Muhammad, by your command.”(1260)

Ibn Taymiyyah –may Allah have mercy upon him– commented on this prophecy by saying:
“This is an explicit, irrefutable announcement of the coming of Muhammad –peace be upon him–. Anyone who wished to contend it would have to demonstrate that another person with the same name who has piercing arrows which are drawn and a command which is ever obeyed.”(1261)

8. Isaiah foretells the coming of the final Prophet –peace be upon him–in the following words:
“For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counsellor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgement and with justice from henceforth even forever. The zeal of the Lord Almighty will accomplish this.”

Ibn Taymiyyah comments on this prophecy thus:
“Thus, Isaiah attested to the truth of Muhammad’s prophecy and described the most prominent of his signs, namely the Seal of Prophethood between his shoulders, which neither Solomon nor Jesus possessed. He also described him as sitting on the throne of David, which is indicative of the fact he would inherit the prophecy and kingdom of the Israelites and take over their rulership.”(1262)

9. The Book of Deuteronomy 18:15 mentions the saying of Moses, peace be upon him, to his people, the Israelites:
“The Lord will raise up for you a Prophet –peace be upon him–like me from among you, from your fellow Israelites.”

This prophecy has been translated thus:
“The Lord, your God, will raise up for you a Prophet –peace be upon him–like me from among you, from your fellow Israelites. You must listen to him.(1263)

Shaikh Ziyadah Ar–Rasi comments on this prophecy in the following terms:
“This prophecy undoubtedly corresponds to Prophet Muhammad –peace be upon him–, as Ishmael and his progeny, which includes Prophet –peace be upon him–Muhammad, were brothers of the sons of Abraham, i.e. Isaac and his progeny. Allah the Almighty says to Hagar, the wife of Abraham, regarding Ishmael, that he will live in hostility with his brothers.

Moreover, because Isaac was the father of Jacob and Jacob’s progeny were named the Israelites, they came to be known as the brothers of Ishmael. The allusion of Moses, peace be upon him, and his indirect reference was customary of the speech of the prophets as they wished to conceal some of their intentions regarding the fact that Allah would send them a Prophet –peace be upon him–from the sons of their brothers, namely the sons of Ishmael towards whom they harboured hostility. This was Muhammad –peace be upon him–, as he was both a Prophet –peace be upon him–and a descendant of Ishmael. Furthermore, the divine books commonly refer to distant cousins as brothers. For instance, the noble Quran refers to Eber and Salah as brothers of Ad and Thamud(1264), although they are distant cousins.”(1265)

After providing numerous further evidences to support his argument, Shaikh Ziyadah –may Allah have mercy upon him– writes:
“It is to be concluded that Prophet Muhammad –peace be upon him– is undoubtedly the one referred to by Moses.”(1266)

10. The Gospel of John mentions:
“When the Paraclete comes, whom I will send to you from the Father—the Spirit of Truth who goes out from the Father—he shall give testimony of me, and all of you must also testify.”(1267)

Shaikh Ziyadah bin Yahya Ar–Rasi –may Allah have mercy upon him– comments on this prophecy thus:
“This prophecy is in reference to Prophet Muhammad –peace be upon him– for the following reasons:
Firstly, due to the mention of his title, ‘the Paraclete’.
Secondly, the fact he says about him “he will give testimony of me”.
Thirdly, due to him being referred to as the “Spirit of Truth”.
Fourthly, because of his saying “who goes out from the Father”, which means that he will be sent, as is affirmed by Greek dictionaries and interpreted by Western churches.

The sending of Prophet Muhammad –peace be upon him– is explicitly mentioned in the verses wherein Allah the Almighty says:
(قُلْ يَآأَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَمِيعًا)
Sura al–A’raf; (7):158
(Meaning: Say: “O mankind! Verily, I have been sent to you all as the Messenger –peace be upon him–of Allah”.)
(هُوَ الَّذِيٓ أَرْسَلَ رَسُولَهُۥ بِالْهُدَى وَدِينِ الْحَقِّ)
Sura as–Saff; (61):9
(Meaning: It is He who sent His Messenger –peace be upon him–with guidance and the religion of truth.)

Moreover, the ‘Spirit of Truth’ is one of the noble titles he was known by.” (1268)

Shaikh Ziyadah –may Allah have mercy upon him– continues:
“‘Paraclete’ is a Greek term which, according to the dictionaries, means comforter, helper, warner and preacher. In this context, the most accurate translation is the lattermost meaning. The Christians of old who believed and converted to Islam understood that this term referred to the noble Quran and to Prophet Muhammad –peace be upon him–, the best of the messengers to be sent by Allah. The application of this term to Prophet Muhammad –peace be upon him–is demonstrated by similar descriptions of him in the Quran.

Allah the Almighty says:
(وَاجْعَل لَّنَا مِن لَّدُنكَ نَصِيرًا)
Sura an–Nisa•; (4):75
(Meaning: “And appoint for us from Yourself a helper.”)
 (يَآأَيُّهَا النَّبِيُّ إِنَّآ أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا ٤٥ وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ)
 Sura al–Ahzab; (33):45–6
(Meaning: O Prophet, We have sent you forth as a witness, a bearer of glad tidings, and a warner. And as one who invites to Allah by His permission.)

As for the Christians of modern times, the descendants of the Christians of old, they misinterpret this term to mean the spirit that descended among the Apostles, despite the fact that that spirit was never referred to as ‘Paraclete’, ‘Spirit of Truth’ or ‘one who goes out from the Father’ by the very people it descended among, contrary to the one Jesus prophesied. Rather, the Apostles referred to the spirit that descended among them as ‘spirit’, ‘strength’ and ‘tongues of fire’.

When Jesus says that the Paraclete “will give testimony of me”, he is referring to someone other than himself and the Apostles who will testify to his truthfulness, because he deliberately says in the same verse: “he shall give testimony of me, and all of you must also testify”. Therefore, the intent is that someone other than the witnesses present at that time would testify to Jesus’ truthfulness. Moreover, the singular and the future are used to refer to the Paraclete (“he will give testimony of me”), while the plural and the present are used to refer to the Apostles (“and all of you must also testify”).(1269)

Shaikh Ziyadah –may Allah have mercy upon him– adds:
“The title of Paraclete may also refer to the noble Quran, as it came from Allah the Almighty and is a source of comfort for Prophet Muhammad –peace be upon him– and his close companions.

Examples of verses wherein Allah the Almighty comforts His Messenger –peace be upon him–include:
(وَلَا يَحْزُنكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ)
Sura aali–‘Imran; (3):176
(Meaning: Do not grieve for those who race to disbelief.)
 (وَاصْبِرْ عَلَى مَا يَقُولُونَ)
Sura al–Muzzammil; (73):10
(Meaning: Patiently endure what they say.)
 (وَلِرَبِّكَ فَاصْبِرْ)
Sura al–Muddathir; (74):7
(Meaning: And persevere for the sake of your Lord.)

The companions of Prophet Muhammad –peace be upon him– are also consoled by the likes of the following verses:
(وَإِن تَصْبِرُواْ وَتَتَّقُواْ فَإِنَّ ذَالِكَ مِنْ عَزْمِ الْأُمُورِ)
Sura aali–‘Imran; (3):186
(Meaning: If you remain patient and God–fearing, this indeed is a matter of great resolution.)
 (لِّكَيْلَا تَحْزَنُواْ عَلَى مَا فَاتَكُمْ وَلَا مَآ أَصَابَكُمْ وَاللَّهُ خَبِيرُۢ بِمَا تَعْمَلُونَ)
Sura aali–‘Imran; (3):153
(Meaning: Now, do not grieve over the victory you were denied or the injury you suffered. And Allah is All–Aware of all that you do.)

In short, if one contemplates and carefully studies the Quran, they will find that most of its verses contain comfort and solace in some form.(1270) If anyone were to claim that the Paraclete was Jesus’ promise to the Apostles on the basis that the address was directed at them and that the Quran was revealed some six–hundred years after their time, I would point out that Jesus also said: “And surely I am with you always, to the very end of time”, despite the fact that the Apostles did not live forever but were succeeded by subsequent generations until Jesus’ world passed. Thus, the same can be said regarding both prophecies as the addressees are identical in each.”(1271)

11. Prophet –peace be upon him–Isaiah, peace be upon him, says in allusion to Prophet Muhammad –peace be upon him–:
“He lifts up a banner for the nations from afar, he whistles for those from the ends of the earth. Here they come, swiftly and speedily! Not one of them grows tired or stumbles, not one slumbers or sleeps; not a belt is loosened at the waist, not a sandal strap is broken. Their arrows are sharp, all their bows are strung; their horses’ hooves seem like flint, their cows – i.e. female camels – are like a whirlwind. Their roar is like that of the lion, they roar like young lions; they growl as they seize their prey and carry it off with no one to rescue. In that day they will roar over it like the roaring of the sea. And if one looks at the land, there is only darkness and distress; even the sun will be darkened by clouds.”(1272)

Shaikh Ziyadah bin Yahya Ar–Rasi –may Allah have mercy upon him– commented on this prophecy in these words:
“This prophecy truly corresponds to Prophet Muhammad –peace be upon him–in every way. The fact Isaiah says that “he lifts up a banner” means that he is the prominent sign for all of the nations and their guide who leads them to the true religion of Allah. He is a guide for all of the nations in the same way that Jesus was a guide for the Jews who spread his message after him.

As for the phrase “from afar”, then it refers to the fact that this banner will not come from the land of Israel where Isaiah uttered this prophecy, but from a distant land. The following sentence further clarifies this intent as it states: “he whistles for those from the ends of the earth”, demonstrating that the banner will not be erected from the land of Israel but from far away, at the ends of the Earth. It is as if Isaiah spoke of the land from which Prophet Muhammad –peace be upon him– emerged as being the limit of the land of Israel, since Makkah is located at the extremity of the land of Israel and has nothing separating it from the Promised Land.

Additionally, this verse contains another clue identifying the banner and indicating that it is of Arab origin, which is the fact that he whistles. Whistling was used by the Arabs as a mode of secretly communicating with each other during ambushes and the like.”(1273)

Shaikh Ziyadah –may Allah have mercy upon him– continues his commentary on the prophecy of Isaiah by saying:
“Prophet Muhammad –peace be upon him– did indeed lead his armies swiftly and none of his soldiers were tired or sleepy. On the contrary, they spent their nights in the worship of Allah the Almighty and strove to spread His noble religion.

It is reported that Prophet Muhammad –peace be upon him– prayed for so long at night that his feet swelled, to the point Allah the Almighty said to him out of love and compassion for him:
(يَآأَيُّهَا الْمُزَّمِّلُ ١ قُمِ الَّليْلَ إِلَّا قَلِيلًا ٢ نِّصْفَهُۥٓ أَوِ انقُصْ مِنْهُ قَلِيلًا ٣ أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْءَانَ تَرْتِيلًا)
Sura al–Muzzammil; (73):1–4
(Meaning: O you wrapped in garments! Stand in prayer by night, save a little. Half of it, or a little less than that, or a little more; and recite the Quran in a slow, pleasant tone and style.)

“Not a belt is loosened at the waist” is indicative of their strong determination, while “not a sandal strap is broken” means their feet do not grow tired of worship or the performance of good deeds.

“Their arrows are sharp” means that there is no one who can match them in their strength of battle against the enemies of Allah by firing arrows from their strung bows. This meaning is emphasised by Isaiah’s saying: “The hooves of their horses seem like flint”.

which is also consistent with the Quranic verses wherein Allah the Almighty says:
(وَالْعَادِيَاتِ ضَبْحًا ١ فَالْمُورِيَاتِ قَدْحًا)
Sura al–‘Aadiyat; (100):1–2
(Meaning: By the charging steeds that snort, striking sparks of fire with their hooves.) (1274)

Prophet Muhammad –peace be upon him– was the one who possessed horses whose hooves were like flint when they struck the ground, not Jesus, which demonstrates he was the one referred to by Isaiah.

Shaikh Ziyadah –may Allah have mercy upon him– continues:
“Isaiah then says: “Their cows” which is a reference to their female camels and is the clearest proof that Prophet Muhammad –peace be upon him– is the subject of the prophecy as Jesus did not have camels either.

“Their roar is like that of the lion, they roar like young lions; they growl as they seize their prey and carry it off with no one to rescue.” Isaiah speaks of the roar of a lion which is similar to chapter twenty–one of his book, which mentions: “And a lion cried out”, both of which are excellent comparisons because he was the king of people just as the lion is the king of animals in its bravery and courage.

Isaiah ends his prophecy by saying:
“In that day they will roar over it like the roaring of the sea. And if one looks at the land, there is only darkness and distress; even the sun will be darkened by clouds”. Again, this is true of Prophet Muhammad –peace be upon him– as his cries rebuking and criticising disbelief were comparable to the roaring of the sea. He was also the one who looked at the land and saw it obscured by the darkness and distress of disbelief and of polytheism.

“Even the sun will be darkened by clouds” is a reference to the light of faith in Allah which was present among the Jews and Christians of old but had been polluted by their apostasy and impiety due to their abandonment of the teachings of Moses and Jesus, peace be upon them both, even in the most holy of places such as Makkah and Jerusalem. This is what is meant by the obscurity of the light in question.”(1275)

The foregoing has been a brief overview of some of the prophecies contained in the previous divine books which foretell the coming of Muhammad –peace be upon him–.

---------------------------------------------------------

(1224) See: ‘al–Jawab as–Sahih’ (5/197). Also see the books discussing the announcements contained in the previous divine books of the coming of Muhammad ﷺ‬, such as: ‘ad–Din wad–Dawlah’ of Ibn Rabban al–Tabari; ‘Iqham al–Yahud’ of Al–Samawal al–Maghribi; ‘Takhjilu Man Harrafa al–Injil’ of al–Ja’fari; ‘al–Jawab as–Sahih Liman Baddala Din al–Masih’ of Ibn Taymiyyah; ‘Hidayatul–Hayara fi Ajwibat al–Yahud wan–Nasara’ of Ibn Al–Qayyim; ‘Muhammadun ﷺ‬ fi al–Kitab al–Muqaddas’ of ‘Abdul–Ahad Dawud; ‘Idhar al–Haqq’ of Shaikh Rahmatullah al–Hindi; ‘al–Bahth as–Sarih fi Ayyuma ad–Din as–Sahih’;  and ‘al–Bisharatu bi Nabiyy al–Islam’ of ‘Ahmad Hijazi as–Saqqa. There are many other books discussing the mention of Prophet Muhammad –peace be upon him–in the previous divine books, particularly the Torah and the Gospel.

(1225) See: ‘al–Jawab as–Sahih’ (5/155).

(1226) See: ‘Sahih al–Bukhari’ (nos. 21215 and 2838).

(1227) Reported by al–Bukhari (no. 3417).

(1228) See: ‘al–Jawab as–Sahih’ (5/156–7); ‘Hidayat al–Hayara’ (pp. 165–6). The saying of Ibn Taymiyyah: “It does not contain this description” refers to that mentioned in the narration of Ibn ‘Umar. However, the narration of Ibn ‘Umar describes Prophet Muhammad –peace be upon him–ﷺ‬ in very similar terms to the prophecy of Isaiah, as shall proceed.

(1229) A Christian scholar who converted to Islam, mention of whom has proceeded in the previous section.

(1230) See: ‘al–Bahth as–Sarih’ (p. 139).

(1231) Of a slightly red colour. See: ‘Lisan al–Arab’ (2/499).

(1232) See: Book of Isaiah 35, verses 1–10; The Old Testament 815; & ‘al–Jawab as–Sahih’ (5/157–8).

(1233) See: ‘al–Jawab as–Sahih’ (5/158).

(1234) Sinai, or Mount Sinai, is the name of a mountain near Ayla. See: ‘Mu’jam al–Buldan’ of Yaqut (1/292, 4/48)

(1235) Seir is the name of the mountainous range of Palestine and is also an area of Nazareth, which is located between Tiberias and Acre. See: ‘Mu’jam al–Buldan’ (3/171).

(1236) The Paran mountains refer to the mountains surrounding Makkah. See: ‘al–Jawab as–Sahih’ (5/200).

(1237) The Old Testament, Book of Deuteronomy 33:1–3.

(1238) See: ‘al–Jawab as–Sahih’ (5/199).

(1239) See: ‘al–Jawab as–Sahih’ (5/199–200).

(1240) Reported by Muslim (no. 2889).

(1241) See: ‘al–Jawab as–Sahih’ (5/200–5).

(1242) See: ‘al–Jawab as–Sahih’ (5/207).

(1243) See: ‘Hidayat al–Hayara fi Ajwibat al–Yahud wan–Nasara’ (p. 119).

(1244) Teman is a Hebrew name meaning right, south, or southern desert. See the footnotes to ‘al–Jawab as–Sahih’ (5/222).

(1245) See: Book of Habakkuk 3:3–4; The Old Testament, 1046; & ‘al–Jawab as–Sahih’ (5/221–2).

(1246) i.e. accepted by the People of the Book, namely the Jews and Christians.

(1247) See: ‘al–Jawab as–Sahih’ (5/221).

(1248) See: ‘al–Jawab as–Sahih’ (5/222).

(1249) See: ‘al–Jawab as–Sahih’ (5/222).

(1250) See: Book of Habakkuk 3:3–8; The Old Testament, 1046; ‘al–Jawab as–Sahih’ (5/223) & ‘Hidayat al–Hayara’ (p. 147).

(1251) See: ‘al–Jawab as–Sahih’ (5/237).

(1252) See: ‘al–Jawab as–Sahih’ (5/237); ‘Hidayat al–Hayara’ (p. 151); Book of Psalms 45:1–5 & The Old Testament, 672.

(1253) Reported by al–Bukhari in his authentic collection of Prophetic traditions, ‘as–Sahih’ (no. 335).

(1254) See: ‘al–Jawab as–Sahih’ (5/237–8).

(1255) See: ‘al–Jawab as–Sahih’ (5/237); ‘Hidayat al–Hayara’ (p. 151); The Holy Bible, Book of Psalms 45:1–5 & The Old Testament, 672.

(1256) Book of Pslams 72:8–15, The Old Testament p. 688.

(1257) Reported by Muslim (no. 2889).

(1258) See: ‘al–Jawab as–Sahih’ (5/247–8).

(1259) See: ‘Hidayat al–Hayara’ (p. 125).

(1260) See: ‘al–Jawab as–Sahih’ (5/275)’; Book of Daniel 7:13–4 & The Old Testament, 1000.

(1261) See: ‘al–Jawab as–Sahih’ (5/277).

(1262) See: ‘al–Jawab as–Sahih’ (5/261).

(1263) Shaikh Ziyadah ar–Rasi mentions this prophecy in his book ‘al–Bahth as–Sarih’ (p. 140).

(1264) A reference to the like of the following Quranic verses:

(كَذَّبَتْ عَادٌ الْمُرْسَلِينَ ١٢٣ إِذْ قَالَ لَهُمْ أَخُوهُمْ هُودٌ أَلَا تَتَّقُونَ)

Sura ash–Shu’ara; (26):123–4

(Meaning: The people of Ad rejected the messengers. Their brother Hud said to them: “Will you not be mindful of God.”)

(كَذَّبَتْ ثَمُودُ الْمُرْسَلِينَ ١٤١ إِذْ قَالَ لَهُمْ أَخُوهُمْ صَالِحٌ أَلَا تَتَّقُونَ)

Sura ash–Shu’ara; (26):141–2

(Meaning: The people of Thamud, too, rejected the messengers. Their brother Salih said to them: “Will you not be mindful of God.”)

 (1265) See: ‘al–Bahth as–Sarih’ (pp. 141–2).

(1266) See: ‘al–Bahth as–Sarih’ (p. 148).

(1267) See: ‘al–Bahth as–Sarih’ (p. 151).

(1268) See: ‘al–Bahth as–Sarih’ (pp. 151–2).

(1269) See: ‘al–Bahth as–Sarih’ (pp. 152–5).

(1270) The Quran contains many stories of previous peoples which are lessons for Prophet Muhammad –peace be upon him–ﷺ‬ and for the believers, as well as sources of comfort for them regarding the trials they encounter while preaching and advocating Islam.  (1271) See: ‘al–Bahth as–Sarih’ (pp. 156–7).

(1272) See: ‘al–Bahth as–Sarih’ (pp. 168–9).

(1273) See: ‘al–Bahth as–Sarih’ (pp. 169–71).

(1274) See: ‘al–Bahth as–Sarih’ (p. 173).

(1275) See: ‘al–Bahth as–Sarih’ (pp. 173–4).

Section Three: The Mention of Makkah and the Kaaba in the Previous Divine Books
The previous divine books in the possession of the Jews and Christians contain mention of the city of Makkah and of the Kaaba, both of which are described in such detail that there is no shadow of a doubt as to the truth of Muhammad’s prophecy and the fact he received his prophecy while in Makkah. Prophet Muhammad –peace be upon him– called people to honour and respect the Kaaba, to make the pilgrimage to Makkah, and the like.

If the Jews and Christians wish to dispute the clear signs which appear in the noble Quran, it is impossible for them to reject that which appears in their own Bible concerning Makkah and the Kaaba. In the following pages, some of these descriptions, most of which are explicit, will be provided, following which some of the prophecies which make reference to Makkah and the Kaaba shall be provided.

Firstly: Makkah and the Kaaba in the Bible
The Bible contains many descriptions of Makkah and of the Kaaba, for example:
1. New Jerusalem or Messianic Jerusalem is a reference to the era of the promised saviour.

2. The wilderness or desert of Paran wherein Ishmael and his mother lived, and the miraculous water source which Allah caused to spring.

3. It was the city where Abraham longed to return.

4. It was the home of the Qedarites.

5. It is the city of the trustworthy, truthful leader of humanity.

6. There is no temple therein.

7. The Temple of Solomon cannot compare to the new house.

8. The new house is cubic in shape.

9. The cubical structure contains a precious stone.

10. It is festooned with garlands and jewels like a bride.

11. Anyone who harbours hostility towards it is terror–stricken and thus unable to approach it.

12. At the Kaaba there is a source of life in the form of a water spring which is free for anyone who desires to drink from it called Zamzam.

13. Its gates are continuously open all day and night.

14. Every knee in the universe bends before it.

15. It contains a road called the Holy Road which no unclean person may pass.

16. No form of impurity may enter it.

17. Its inhabitants are more than the inhabitants of Jerusalem.

18. It is crowded with residents and worshippers.

19. Kings bow before it and lick its dust.

20. The mountains and hills will disappear from it, unlike the grace of Allah and His beneficence over it.

21. The riches of the sea are sent to it and the wealth of the nations is brought to it.

22. The people gather there from far and wide.

23. It is crowded due to the camels and sheep brought to it from the East and the West, from Sheba, Midian, Paran and Qedar, and the men of Marib maintain it.

24. It has a blessed mountain called Arafat, at which the nations assemble to worship Allah.

25. Everyone is equally free to worship Allah there.

26. The name of Allah is written upon the foreheads of its inhabitants, a reference to the saying of Allah:
(سِيمَاهُمْ فِي وُجُوهِهِم مِّنْ أَثَرِ السُّجُودِ)  
Sura al–Fath; (48):29
(Meaning: On their faces they bear the marks of their prostrations.)

27. People abstain from answering the call of nature around the Kaaba, i.e. from urination and defecation.

28. The heads of the men are bare whilst the heads of the women are covered. They cover from their loins to their thighs and shave their heads. These are references to the garments worn while performing the pilgrimage and to the shaving of the head when exiting from the state of consecration upon completion of the pilgrimage rites.

These are some of the descriptions of Makkah which exegetes of the Torah are at pains to explain, as they do not wish to acknowledge the truth despite its clarity and instead they turn a blind eye to it, choosing to explain such references in terms of a heavenly city, or as symbolic of Jerusalem, or as the Messianic Jerusalem of the thousand–year–old kingdom, all of which inevitably lead to contradictions. By offering the like of these explanations, such exegetes unknowingly testify that these descriptions are not of the well–known Jerusalem in Palestine and that the inhabitants of the city described are not the Israelites. The truth is manifest for those who wish to see it, and all praise is due to Allah for making it clear.

If an educated Westerner was to have any doubts regarding the pertinence of these descriptions to Makkah, they could compare the descriptions provided by the Bible with what they see themselves from watching a live broadcast of the Hajj, or of the night prayers in Makkah during Ramadan.

and they would thus understand why Allah addressed their religious scholars thus:
(يَآأَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنتُمْ تَعْلَمُونَ)
Sura aali–‘Imran; (3):71
(Meaning: O People of the Scripture! Why confound ye truth with falsehood and knowingly conceal the truth.)

They would also come to understand why Jesus said in reply to the Samarian woman who asked him regarding which direction was best to pray: “Believe me, a time is coming when you will worship the Lord neither on this mountain in Samaria nor in Jerusalem.” John 4:21

Once this has been established, then the interpretations of all of the prophecies are questionable and must be reassessed. One would then find no difficulty in identifying the House of the Chosen People who are promised with the aid of Allah. These clues are the keys to decoding the enigmatic prophecies that the Muslims hope Allah guides such people to discovering.

In the following subsection, some of the descriptions listed previously will be cited from their respective sources.

Secondly: Mention of Makkah and the Kaaba in the previous divine books
The previous subsection looked some of the descriptions of Makkah and the Kaaba in the previous holy books. In the following paragraphs, some of these descriptions will be reproduced as they appear in their sources.

1. Prophet –peace be upon him–Isaiah, peace be upon him, says in praise of Makkah: “Lift up your eyes and look about you:
All assemble and come to you; your sons come from afar, and your daughters are carried on the hip. Then you will look and be radiant, your heart will throb and swell with joy; the wealth of the seas will be brought to you, to you the riches of the nations will come. Herds of camels will cover your land, young camels of Midian and Ephah. And all from Sheba will come, bearing gold and incense and proclaiming the praise of the Lord. All Paran’s flocks will be gathered to you, the rams of Nebaioth will serve you; they will be accepted as offerings on my altar, and I will adorn my glorious temple.”(1276)

Ibn Taymiyyah –may Allah have mercy upon him– comments on this prophecy in the following terms:
“These descriptions are all true of Makkah. It is the place to which the riches of the seas are carried and to which the nations journey for pilgrimage, as well as where the sheep of Paran are led to be sacrificed. Paran is a wide desert region which encompasses Makkah. It is there that the land was crowded with all of the caravans which carried people and their provisions, just as it is the city which received the people of Sheba, or Yemen.”(1277)

2. Prophet –peace be upon him–Isaiah, peace be upon him, also says of Makkah:
“Sing, barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labour; because more are the children of the desolate woman than of her who has a husband.”(1278)

Ibn Taymiyyah –may Allah have mercy upon him– writes in commentary:
“She one who has a husband is a reference to Jerusalem, while the barren woman is a reference to Makkah as no Prophet –peace be upon him–had previously come from it. It is impossible that the barren woman is a reference to Jerusalem as it is the city of the prophets and the birthplace of revelation.”(1279)

3. Isaiah makes further mention of Makkah thus:
“See, I have engraved you on the palms of my hands; your walls are ever before me. Your children hasten back, and those who laid you waste depart from you. Lift up your eyes and look around; all your children gather and come to you. As surely as I live,” declares the Lord, “you will wear them all as ornaments; you will put them on, like a bride. Though you were ruined and made desolate and your land laid waste, now you will be too small for your people, and those who devoured you will be far away. The children born during your bereavement will yet say in your hearing, ‘This place is too small for us; give us more space to live in.’ Then you will say in your heart, ‘Who bore me these? I was bereaved and barren; I was exiled and rejected. Who brought these up? I was left all alone, but these—where have they come from?”(1280)

Ibn Taymiyyah –may Allah have mercy upon him– writes in commentary:
“This is Isaiah’s description of the Kaaba, as it is the thing that Allah adorned and which the caliphs and kings are in service of. Moreover, Allah made its inhabitants the pilgrims and visitors that frequent it. He also exiled those whose wish to destroy it and cause terror within it. Thus, it has remained honoured and sacred throughout time and has never been desecrated by any human. Even those who mobilised considerable resources, such as Abraha and his army of elephants, were unable to harm it and were punished for their attempts. Jerusalem, by contrast, was destroyed, conquered and desolated numerous times.

Makkah is also unique in that Allah threatens anyone harbouring evil intents towards the Kaaba with humiliation, as occurs in the Quranic verse:
(وَمَن يُرِدْ فِيهِ بِإِلْحَادِۢ بِظُلْم نُّذِقْهُ مِنْ عَذَابٍ أَلِيم)
Sura al–Hajj; (22):25
(Meaning: And whoever inclines to evil actions therein or wrongdoing, We shall cause them to taste a painful torment.)”

Ibn Taymiyyah continues:
“The many children of Makkah are its pilgrims and the faithful who pray in its direction. They far outnumber the children of Jerusalem.”(1281)

4. Isaiah, peace be upon him, says in his book regarding the sanctuary of Makkah:
“The wolf and the lamb will feed together.”(1282)

Ibn Al–Qayyim –may Allah have mercy upon him– writes in commentary of this prophecy:
“This is an indication of the security Allah conferred upon the sanctuary of Makkah to the exclusion of any other place in the world.

and it is for this reason He the Almighty called it a secure sanctuary in His saying:
(أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَمًا ءَامِنًا وَيُتَخَطَّفُ النَّاسُ مِنْ حَوْلِهِمْ)
Sura al–‘Ankabut; (29):67

(Meaning: Have they not seen that We have made it a sanctuary secure, and that men are being snatched away from all around them.)

Allah the Almighty also enumerates some of His blessings on the people of Makkah in His saying:
(إِلَافِهِمْ رِحْلَةَ الشِّتَآءِ وَالصَّيْفِ ٢ فَلْيَعْبُدُواْ رَبَّ هَذَا الْبَيْتِ ٣ الَّذِيٓ أَطْعَمَهُم مِّن جُوع وَءَامَنَهُم مِّنْ خَوْفِۢ)
Sura Quraysh; 106):2–4
(Meaning: The caravans set forth safely in winter and in summer. So, let them worship the Lord of this House, Who hath fed them against hunger and hath made them safe from fear.)(1283)

The foregoing has outlined some of the descriptions of Makkah, its sanctuary and the Kaaba in the previous divine books.

-----------------------------------------------------------

(1276) See: ‘al–Jawab as–Sahih’ (5/255); Book of Isaiah 60:4–7 & The Old Testament, 840.

(1277) See: ‘al–Jawab as–Sahih’ (5/256); & ‘Hidayat al–Hayara’ (p. 155).

(1278) See: ‘al–Jawab as–Sahih’ (5/259); Book of Isaiah 54:1–3 & The Old Testament, 835.

(1279) See: ‘al–Jawab as–Sahih’ (5/259) & ‘Hidayat al–Hayara’ (p. 156).

(1280) See: ‘al–Jawab as–Sahih’ (5/263) & Book of Isaiah 49:16–21.

(1281) See: ‘al–Jawab as–Sahih’ (5–263–5).

(1282) See: ‘Hidayat al–Hayara’ (p. 157) & Book of Isaiah 65.

(1283) See: ‘Hidayat al–Hayara’ (p. 157).

Section Four: Descriptions of the Islamic Nation in the Divine Books
The previous divine books describe the Islamic, Muhammadan nation in such a way that it leaves no doubt they are the chosen people whom the prophets foretold. Some of these descriptions have preceded in earlier sections, however further descriptions shall be cited from the Jewish and Christian sources in the following paragraphs.

1. David, peace be upon him, says in one of his prophecies in Psalms:
“Let the desert wilderness and its towns raise their voices; let the settlements where Kedar lives rejoice. Let the people of Sela sing for joy; let them shout from the mountaintops. Let them give glory to the Lord and proclaim his praise in the islands.”(1284)

Ibn Taymiyyah –may Allah have mercy upon him– writes in commentary of these verses:
“Who else belongs to the desert aside from the Muhammadan nation? Who is Kedar, if he is not the son of Ishmael and the ancestor of Prophet Muhammad –peace be upon him–? Who are the inhabitants of Sela who lived in caves and in the mountains and proclaimed praise of the Lord in the islands?”(1285)

2. David, peace be upon him, describes the Islamic nation in Psalms thus:
“Praise the Lord. Sing to the Lord a new song, His praise in the assembly of his faithful people. Let Israel rejoice in their Maker; let the people of Zion be glad in their King. Let them praise His name with dancing and make music to him with tambourine and harp. For the Lord takes delight in His people; He crowns the humble with victory. Let his faithful people rejoice in this honour and sing aloud upon their beds.”(1286)

These characteristics undoubtedly correspond to those of Prophet Muhammad –peace be upon him–and his nation as they are the ones who pronounce the praise of Allah aloud during the call to daily prayers from high up, as well as during their days of festivity, such as the Festival of Breaking the Fast and the Day of Sacrifice, when delivering sermons, when going to pray, while staying in Mina on pilgrimage, after the performance of prayers and the ritual stoning, while on the hills of Safa and Marwah and when passing the Black Stone. In all these instances, Muslims proclaim the greatness of God aloud, thus proving that praising God is from the observances of the Muslims. Additionally, there are many instances wherein Muslims make remembrance of Allah quietly, by declaring His greatness, praising Him, glorifying Him, declaring His oneness and other such forms of legislated remembrance. This is further evidence indicating that Muslims evoke and make remembrance of Allah in all situations. Moreover, the saying of David: “Sing to the Lord a new song” is a reference to the new form of prayers Allah legislated for Muslims. All of this shows that these descriptions are specific to the Muhammadan community.(1287)

3. Habakkuk, peace be upon him, says in his prophecy:
“Muhammad’s glory covered the heavens and his praise filled the earth.”(1288)

Ibn Taymiyyah –may Allah have mercy upon him– wrote concerning this prophecy:
“This sentence refers to the filling of the heavens with the light of faith and the Quran that Muhammad and his nation brought. His and his nation’s praise of God fills the Earth as they praise him in their prayers, as is well–known. They are known as the acclaimers as they praise Allah in every prayer and in every sermon.

Better still, they praise Him at the beginning of each unit of prayer by saying:
(الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ)
Sura al–Fatihah; (1):2
(Meaning: Praise be to Allah, Lord of the Worlds.)

When a worshipper recites this verse, Allah says:
“My servant has praised Me.”

Then, when the worshipper says:
(الرَّحْمَانِ الرَّحِيمِ)
Sura al–Fatihah; (1):3
(Meaning: The Most Beneficent, the Most Merciful), Allah says: “My servant has lauded Me.”

Then, when the worshipper recites:
(مَالِكِ يَوْمِ الدِّينِ)
Sura al–Fatihah; (1):4
(Meaning: Master of the Day of Recompense), Allah says: My servant has glorified Me.”(1289)

Thus, Muslims begin and their prayers with praise of Allah. When they stand up after bowing, the one who leads the prayer says:
“Allah hears those who praise Him”, to which they all say: “All praise is due to you, our Lord.” Finally, they end their prayer by declaring His praise, glory and majesty. The many forms of their praise of Allah are too long to mention in totality.(1290)

4. Isaiah, peace be upon him, testifies of the righteousness and religiosity of the Muhammadan nation:
“He lifts up a banner for the distant nations, he whistles for those at the ends of the earth. Here they come, swiftly and speedily.”(1291)

Ibn Taymiyyah –may Allah have mercy upon him– writes in commentary of this prophecy:
“The call is a reference to the utterance of the pilgrims that they intend to perform the greater pilgrimage only for the glory of Allah. They are the ones who declare the glory of God and attest to His oneness, and it is they who single Him out with worship and lordship. They are the ones who destroy idols and put an end to the worship of false deities. The banner designates prophecy while the whistling denotes the invitation of people to God’s House and His holy places, to which they respond obediently.”(1292)

5. Isaiah, peace be upon him, says in description of the Muhammadan nation:
“Let the wilderness and its towns raise their voices; let the settlements where Kedar lives rejoice. Let the people of Sela sing for joy; let them shout from the mountaintops. Let them give glory to the Lord and proclaim his praise in the islands.”(1293)

Ibn Taymiyyah –may Allah have mercy upon him– writes in commentary of these verses:
“There is no disagreement that Kedar is one of the sons of Ishmael and that Rabi’ah and Mudhar were two of his sons, the latter of whom Prophet Muhammad –peace be upon him– descended from. The praise and glorification of God referred to by these verses occurred only after Muhammad –peace be upon him– received prophecy.”(1294)

6. Ezekiel threatened the Jews and described the Mohammedan nation to them by saying:
“Verily, Allah will make them victorious over you and will send forth from among them a Prophet, just as He will reveal unto them a book. He will cause them to enslave you; they will defeat you and humiliate you with the truth. The men of Kedar shall march forth in squadrons, accompanied by armed angels on white horses. They shall besiege you, and your end shall be the Fire. We seek refuge in the Lord from the Fire.”(1295)

The foregoing are some passages from the previous divine books of the Jews and Christians which testify to the excellence of the Muhammadan nation.

 Conclusion
Praise is to Allah by Whose grace good deeds are completed.
A summary of the most important points covered by this treatise shall be provided in conclusion to this treatise.
1. Humanity began with the creation of Adam, peace be upon him, whom Allah commanded the angels to prostrate themselves before. Satan arrogantly refused to do so and was thus exiled from Paradise to the Earth. After initially residing in Paradise, Satan beguiled Adam and his wife into eating from the tree and were also expelled to Earth, marking the beginning of the hostility between Satan and humankind.

2. The word Islam has many meanings in the Arabic language, including yielding, submission, obedience, sincerity, acceptance and humility.

The general definition of Islam is submission and yielding to Allah and conformance to the legislation of one of the prophets.

The specific definition of Islam is submission and yielding to Allah and conformance to the legislation of Prophet Muhammad –peace be upon him–.

3. The term ‘disposition’ refers to the natural state in which a person is created. From a religious point of view, the natural disposition of a person is the religion of Islam, meaning that Allah created people in compatibility with its rulings and precepts.

4. Righteousness is one of the profound religious terms mentioned in the Quran and Prophetic traditions which denotes all forms of good and success.

5. Character is given great importance in Islam. The definition of character, the meaning of good character and the means of its acquisition have preceded.

6. Allah the Almighty is the Lord and Owner of everything in existence and its Creator. He is the Disposer of the Universe; the One Who grants life and death; the Provider; the All–Able; the Possessor of every attribute of perfection; the One free of all faults and imperfections; and the only One deserving to be worshipped.

7. Power is an indisputable attribute of Allah and refers to His ability over all things.

8. The Quran and the Prophetic traditions are the sources of Islamic legislation and it is upon them that the Islamic belief system is based, as well as its legislation, precepts, etiquettes and mannerisms.

9. The Quran is the inimitable speech of Allah which He revealed to Muhammad –peace be upon him– and which has been transmitted uninterruptedly by such a large number of people that it is inconceivable they agreed upon an untruth. Moreover, its recitation is considered an act of worship.

10. The Quran is preserved from alterations, additions, modifications, distortions or falsifications. This is something guaranteed by Allah the Almighty.

11. The Prophetic traditions refer to everything that has been transmitted of the speech, actions, approvals, physical attributes, personality traits and behaviours of Prophet Muhammad –peace be upon him–; bother before and after he received prophecy.

12. Demonstration of the validity of Prophetic traditions as legislation and the methods of its preservation.

13. The five pillars of Islam are the foundations upon which it is built, namely: the two testimonies of faith (i.e. that there is no god that has the right to be worshipped except Allah alone and that Muhammad is the Messenger –peace be upon him–of Allah), prayer, almsgiving, fasting, and the major pilgrimage for those who have the ability to do so. Details concerning each of these pillars have preceded.

14. The foundations of Islamic creed or the six tenets of faith are: Belief in Allah; belief in the angels; belief in the divine books; belief in the Messengers; belief in the Last Day; and belief in both the favourable and unfavourable aspects of Fate.

15. The preparation of Muhammad –peace be upon him– for prophecy and his biography were discussed, in addition to the prophecies of Moses and Jesus regarding his coming.

16. The World of the Unseen and related topics such as devils, death, the afterlife, and some of the signs of the Day of Resurrection were explored.

17. Matters relating to sin, repentance and supplication have been mentioned.

18. The Islamic political and judicial systems were outlined, as well as the concept of consultation in Islam.

19. The Islamic economic system and related issues were examined.

20. The Islamic social system and related topics were studied, such as the definition of society; social life; the status of neighbours in Islam; maintenance of blood relations; human dignity; the criteria of justice and honour in Islam; the origin of morality according to Islam; friendship; companionship; and family.

21. The Islamic perspective on certain contemporary issues such as reason, intellect, work, health and hygiene, was provided.

22. Some controversial issues were raised and the Islamic perspective concerning them was clarified, including peace, tolerance, coexistence, coercion, violence, terrorism and jihad.

23. Proof of the truth of Islam was provided by demonstrating the miraculous nature of the Quran and the Prophetic traditions, as well as by reproducing passages from the previous divine books which mention Islam and describe its Prophet –peace be upon him–and people.

This is a summary of the most important topics covered by this treatise.

I ask Allah, the All–Able One, to make it a useful work done exclusively seeking His noble Face.

May peace and blessings be upon Prophet –peace be upon him–Muhammad, and all praise is for Allah, the Lord of the worlds.
---------------------------------------------------
(1284) See: ‘al–Jawab as–Sahih’ (5/245); Book of Isaiah 5:26–8 and 45:1–17 & The Old Testament, 787 and 825–6.
(1285) See: ‘al–Jawab as–Sahih’ (5/245).
(1286) See: ‘al–Jawab as–Sahih’ (5/226); Book of Psalms 149 & The Old Testament, 736.
(1287) See: ‘al–Jawab as–Sahih’ (5/235–66) & ‘Hidayat al–Hayara’ (pp. 149–50).
(1288) See: ‘al–Jawab as–Sahih’ (5/267); ‘Hidayat al–Hayara’ (p. 147); Book of Habbakuk 3:3–7 & The Old Testament, 1046.
(1289) See: ‘Sahih Muslim’ (no. 395).
(1290) See: ‘al–Jawab as–Sahih’ (5/270–1).
(1291) See: ‘al–Jawab as–Sahih’ (5/258); Book of Isaiah 5:26–30 & The Old Testament, 787.
(1292) See: ‘al–Jawab as–Sahih’ (5/258).
(1293) See: ‘al–Jawab as–Sahih’ (5/262); Book of Isaiah 42:10–3 & The Old Testament, 823.
(1294) See: ‘al–Jawab as–Sahih’ (4/262)
(1295) See: ‘al–Jawab as–Sahih’ (2/272); Book of Ezekiel 20:45–9 & The Old Testament, 949.

IslamHouse.com
Source:
https://islamhouse.com/read/en/islam–a–comprehensive–guide–to–the–reality–legislation–beliefs–and–laws–2829261