Introduction to my book 'Muhammad in the Bible- An Exposition on Isaiah 42'

The Noble Qur’an, in many of its passages, proclaims that the Jewish and Christian scriptures contain clear prophecies about the advent of Prophet Muhammad (pbuh) and it calls on the Jews and Christians to believe in, follow and support him. Addressing the Jews and Christians of its time, the Qur’an says:

Those who follow the Messenger- the Ummi Prophet, whom they find mentioned in the Torah that is with them, and in the Gospel- who commands them what is right and forbids them what is wrong, who allows them as lawful was is good (and pure) and prohibits them as unlawful what is bad (and impure), and relieves them from their heavy burdens, and the yokes that were upon them. So it is those who believe in him, honour and help him, and who follow the light which has been sent down with him, who will succeed. (7:157)

“They find Muhammad (pbuh) described in the scriptures that are with them,” is the claim of the Qur’an.  Since the Qur’an was directly addressing the Jews and Christians of its time, the question can be asked that where did the Jews and Christians of that time find the Prophet described in their scriptures. The following narrative helps us on this question:

عن عطاء بن يسار قال لقيت عبد الله بن عمرو بن العاص رضي الله عنهما قلت أخبرني عن صفة رسول الله صلى الله عليه وسلم في التوراة قال أجل والله إنه لموصوف في التوراة ببعض صفته في القرآن يا أيها النبي إنا أرسلناك شاهدا ومبشرا ونذيرا وحرزا للأميين أنت عبدي ورسولي سميتك المتوكل ليس بفظ ولا غليظ ولا سخاب في الأسواق ولا يدفع السيئة بالسيئة ولكن يعفو ويغفر ولن يقبضه الله حتى يقيم به الملة العوجاء بأن يقولوا لا إله إلا الله ويفتح بها أعينا عميا وآذانا صما وقلوبا غلفا- تابعه عبد العزيز بن أبي سلمة عن هلال وقال سعيد عن هلال عن عطاء عن ابن سلام غلف كل شيء في غلاف سيف أغلف وقوس غلفاء ورجل أغلف إذا لم يكن مختونا( صحيح البخاري » كتاب البيوع » باب كراهية السخب في السوق)

Narrated Ata bin Yasar: I met Abdullah bin ‘Amr bin Al-‘Aas and asked him, “Tell me about the description of God’s Apostle which is mentioned in the Torah. He replied, ‘Yes. By God, he is described in the Torah with some of the qualities attributed to him in the Qur’an such as: “O Prophet! We have sent you as a witness and a giver of glad tidings, and a warner (Qur’an 48:8) and guardian of the Ummiyyeen. You are My Servant and My Messenger. I have named you “Al-Mutawakkil” (who depends upon God). You are neither discourteous, harsh nor a noise-maker in the markets. And you do not do evil to those who do evil to you, but you deal with them with forgiveness and kindness. God will not let him (the Prophet) die till he makes straight the crooked people by making them say: “None has the right to be worshipped but God,” with which will be opened blind eyes and deaf ears and enveloped hearts.”[1]

A similar narrative is mentioned in Bukhari, Kitab al-Tafseer (Commentary of the Qur’an).[2]

Any keen student of the Bible will notice that the prophecy cited in these hadith narratives bears a notable resemblance to verses from Isaiah 42, particularly its opening verses. The hadith narratives cited above seem to be a loose paraphrase of verses from Isaiah 42, a mannerism not uncommon even within the Bible. This kind of paraphrasing was normal when people quoted the scriptures. It is possible that the companions of the Prophet (pbuh) cited it from their own Arabic rendering of the Targums [3], the rabbinic interpretations of Scriptural verses. This hadith narrative provides us a clue that the early Muslims were aware of this prophecy from the Jewish Scriptures and were witnessing a fulfilment of the same in the person of Prophet Muhammad (pbuh). They might have been informed of it by learned Jewish scholars who converted to Islam such as Abdullah bin Salaam [4] and Ka’b al-Ahbaar [5].

Muslim scholars prior to me have also explained this prophecy to be in favour of Prophet Muhammad (pbuh). My explanation, however, of Isaiah 42 and its subsequent fulfilment in the person of Prophet Muhammad (pbuh), will revolve primarily around a concept, which is an established practice of God concerning His chosen Messengers; a concept embedded within this entire chapter of Isaiah. This concept allows us to comprehend the primary task of the figure foretold. To understand the fulfilment of this prophecy in the person of Prophet Muhammad, I have devoted a chapter to elaborate this concept, taken entirely from the works of Ustaz Javed Ahmad Ghamidi. Subsequently, I have presented a verse-by-verse examination of this prophecy from the forty-second chapter of the book of Isaiah and its parallel fulfilment in the life and mission of Prophet Muhammad (pbuh) based on references from the Qur’an and authentic Muslim traditions, especially using the narrative already cited from Bukhari.

Lastly, I have added an article by Ustaz Javed Ahmad Ghamidi that explains the nature of the battles carried out by Prophet Muhammad and his companions, and helps us to understand the concept of Jihad in Islam, which has become a highly misunderstood concept.

Footnotes

1. Bukhari, Kitaab al-Buyu’ (Book of Sales and Trade), Chapter 50 – The dislike of raising voices in the market; Hadith 2125 
2. Bukhari, Kitab al-Tafseer (Commentary of the Qur’an). Surah Fath (48), Chapter 3 – “Verily we have sent you as a witness, as a bringer of glad tidings and as a warner”; Hadith 4838.
3. A paraphrase translation and interpretation of the Hebrew Bible or portions of it in the Aramaic language.
4. Abdullah bin Salaam bin Haarith. Jewish Rabbi who converted to Islam. Formerly known as Huseyn, belonged to the Jewish tribe Banu Qaynuqa. Prophet Muhammad named him Abdullah. He died in 43 A.H.
5. A Jewish Rabbi from Yemen who converted to Islam towards the end of the Caliphate of Abu Bakr or in the earlier part of the Caliphate of Umar. He was a major transmitter of Israiliyyat (Jewish Traditions).

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