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The Prophet Muhammad in the Bible

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The Prophet of Arabia, according to the description in the Bible

"Oracle on Arabia" (Isaiah XXI, 13).

The current period, poor in classical studies and accompanied by a growing scarcity in our knowledge of ancient languages, has impaired the modern ability to appreciate this type of effort, towards which I - instead - am oriented. The following pages are the product of a series of the best articles coming from the pen of the Reverend Prof. Abdulahad Dawud, but I doubt that many - even among the hierarchies of the Christian Church - are able to follow the erudite exposition of the cultured professor. Even more so since he tries to accompany readers through a labyrinth of languages ​​that have been dead and abandoned for thousands of years! What can we say about Aramaic, considering that only very few - even among the men of the Church - are able to understand the Vulgate and the original version, in Greek, of the New Testament? Especially if we take into account that our studies are simply based on Greek and Latin etymology! Whatever the value of such dissertations in the eyes of the enemy, we - today - are completely incapable of appreciating them in their degree of erudition; the oracular ambiguity connected to the prophetic sentences to which I allude makes them flexible enough to accommodate any type of interpretation.

The “lesser” in the prophecy of St. John the Baptist may not be the son of Mary, although he was looked upon with such contempt by his own tribe. The holy carpenter had humble origins. He was humiliated, mocked and discredited by Scribes and Pharisees, to make him appear

"small" in people's eyes. The excess of zeal shown by his followers

followers in the second and third centuries. which pushed them to search for what form of prophecy arises in the Bible, led them naturalia, whatever it was that their Lord was alluding to. But there is another difficulty to consider. How can this be done? ment to a text recognized as full of folkloric elements, the veracity of the Bible has been universally called into question. sion. Without going into the merits of the matter, one can still aá. conclude that it is not possible to uncritically accept all the assertions contained therein regarding Jesus and his miracles. Some even go so far as to question its existence as per. is historical and which - on the basis of the evangelical texts - would be that. less imprudent to make definitive statements on the matter. A so-called fundamentalist Christian would not be able to object.

understand this statement of mine. If an extrapolated phrase and single words from the Old Testament can be isolated and attributed to Jesus by the writers of the Synoptic Gospels, then the comments of the learned author of these erudite and interesting pages deserve full respect and consideration also from men of the Church . My words go in the same direction, but I have tried to base my arguments on biblical passages not susceptible to any linguistic divergence. I will not refer to Latin, Greek or Aramaic, which would be completely useless. I will limit myself to quoting literally a passage from the "Revised Version", published by British and

Foreign Bible Society.

In the Book of Deuteronomy, chapter xviii, verse 18, we read: "I will raise up for them a prophet from among their brothers, like you; and I will put my words in his mouth, and he will tell them whatever I command him". If these words did not refer to Muhammad, they would remain inapplicable. Jesus himself never claimed to be the Prophet indicated in this prophecy. His disciples also had the same opinion: therefore they were awaiting the second coming of Jesus,

so that the prophecy would be fulfilled.' No one has ever doubted that the first coming of Jesus is not related to the phrase: "I will raise up for them a prophet from among their brothers, like you", and his second coming does not fit well with the text of the prophecy. Jesus, as believed by his Church, will appear as Judge and not to bring a new law; instead, the prophecy refers to [a prophet] who will bring "a strong and brilliant law in his right hand."

To determine the personality of the promised prophet, the other prophecy of Moses is of great use, when reference is made to the appearance of God from Paran, the mountain of Mecca. Here are the words of Deuteronomy (chapter xxxiii, v. 2): "The Lord came from Sinai, he arose for them from Seir, he appeared from Mount Paran, he came among myriads of consecrated people, from his right hand, for them, the fire of the law" In these words the Lord is compared to the sun. It comes from Sinai, rises from Seir but appears in all its splendor from Paran, where it appears with ten thousand saints holding the law shining like fire in its right hand. None of the Israelites, including Jesus, had anything to do with Mount Paran. Hagar, with her son Ishmael, lived in the desolate lands of Beersheba, and later Ishmael in those of Paran (Genesis xxi, 21). He married an Egyptian woman and, through his firstborn Kedar, gave rise to the Arabs, who have settled in the lands of Paran ever since and to this day.

Muhammad, who undoubtedly descends from Ishmael through Kedar, appeared as a prophet in the desolate land of Paran and then returned to Mecca with ten thousand saints bringing to his people a luminous law, is not all this the literal realization of the aforementioned prophecy? The words of the prophecy in the book of Haba-cuk are particularly significant: "God comes from Teman, the Holy One from Mount Paran.

His majesty covers the heavens, the earth is full of his praises".

Timent to praise is very eloquent, since the name Muhammad yes. literally means "the highly praised".

Apart from the Arabs, the other inhabitants of the desolate lands of Paran were also promised a Revelation: "Let the desert with its cities rejoice, let the villages where those of Kedar live rejoice; let the inhabitants of Sela rejoice, from the tops of the mountains they rise shout. Let them give glory to the Lord and spread his honor in the islands. The Lord advances like a brave man, like a warrior he excites his ardor; he shouts, he shouts out war cries, he shows himself strong against his enemies" (Isaiah xlii, 11 -13). Two other noteworthy prophecies appear in Ou, in which reference is made to Kedar. In one of these (Isaiah, ix) we read:

"Arise, shine, for your light has come, and the glory of the Lord has dawned upon you! [...]. A multitude of camels will cover you. dromedaries of Midian and Ephah; those of Seba will all come, [ ...].

All the flocks of Kedar will gather to you, the rams of Nebaioth will be at your service: they will come up on my altar as an acceptable offering, and I will honor my glorious house" (Isaiah Ix, 1-7). And here is the other prophecy, also in Isaiah: "Oracle on Arabia. In the woods, in Arabia, spend the night, caravans of Dedan; going to meet the thirsty, bring water. Inhabitants of the town of Tema, present yourselves to the fugitives with bread for them. Because they flee from the swords, from the sharp sword, from the drawn bow, from the fury of battle. For the Lord said to me: One more year, counted after the manner of the years of a hired man, and all the glorious power of Kedar will disappear. And the number of the bows of the mighty men of Ke-dar will remain very few" (Isaiah xxi, 13-17). Try to read these prophecies in Isaiah in the light of that in Deuteronomy, which speaks of the luminous appearance of God from Paran. If Ishmael is he who inhabits the lands of Paran, where she gave birth to Kedar, the ancestor of the Arabs, if the descendants of Kedar are destined to receive divine revelation, if the cattle of Kedar present themselves at the divine altar Covering the earth for centuries, if that very land is destined to receive the light of God, if all the glory of Kedar is destined to fade

within a year of fleeing from the sword and the bow..

.then the

Saint from Mount Paran (Habakkuk II, 3) is none other than Muhammad.

Muhammad is the holy descendant of Ishmael through Kedar, who settled in the wilderness of Paran. Muhammad is the only prophet through whom the Arabs received revelation when darkness had covered the Earth. Through him God revealed Himself from Mount Paran and Mecca is the only place where the House of God is glorified and the flocks of Kedar come to His altar. Muhammad was persecuted by his people and forced to leave Mecca. Thirsty, he had to flee from the drawn sword and the drawn bows, but within a year of his escape the descendants of Kedar met him near Badr - the place where the first battle between the Meccans and the Prophet took place - with the result that the entity of the sons of Kedar and their archers began to decline and their glory to dissipate. If the Holy Prophet were not recognized as the object of these prophecies, they would never have come true. The "glorious house of mine" referred to in Isaiah Ix is the house of God in Mecca and not the Church of Christ as believed by Christian commentators. The flocks of Kedar, mentioned in verse 7, never came to the Church of Christ; and it is a fact that the villages of Kedar and their inhabitants are the only ones in the entire world that have remained impenetrable to any influence of the Church of Christ.

Furthermore, the mention of the ten thousand saints in Deuteronomy xxxiii is extremely significant. God manifested Himself from Paran and the Prophet appeared with 10,000 saints. Whoever reads the entire history of the wilderness of Paran will find no other event [of this kind] except that of Muhammad when he conquered Mecca. He arrived with 10,000 of his followers from Madinah, to return to "my glorious home". He brought to the world the luminous law that invalidated every other law.

The Comforter - the spirit of truth - announced by Jesus was none other than Muhammad. It certainly cannot be considered as the holy spirit of which ecclesiastical theology speaks. "It is good for you that I go away" - says Jesus - "since if I do not go away, he will not come to

you the Comforter; but when I am gone I will send it to you

Honest words clearly show that the Consular King must have arrived only after the departure of Jesus and that he was not with him when he uttered these words. We should perhaps think that Gesi was devoid of the holy spirit if the appearance of the latter was with. dicted from the departure of Jesus himself? Furthermore, the way Jesus describes him makes him a human being rather than a spirit.

"He will not speak on his own authority, but whatever he hears he will speak." Should we assume that the holy spirit and God are two distinct entities and that the holy spirit speaks for itself and based on what it hears from God? Jesus' words clearly refer to a Messenger from God.

He calls it the "spirit of truth", exactly as the Koran calls it. wounds to Muhammad: "Yes, he came with the truth, and confirmed the messengers [who preceded him]."

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