In the previous holy
books
These were ascended from
heavens
They auspicious Mohammad
In the bible it talks in meaning,''
I will raise up a prophet
From among their countrymen like you
And I will put My words in his mouth,
and he shall speak to them all that to know
I command him to do
It shall come about that whoever
will not listen to My words which he shall tell with true
he shall speak in My name, some may know
I Myself will require it of him. But the prophet who
speaks a word presumptuously
in My name which I have not commanded him to speak, in that way
or which he speaks in the name of other gods, in another assay
that prophet shall die."
(New American standard bible) 18:18-20 Deuteronomy
Deuteronomy 18:18 has often been considered a prophecy
Of Muhammad by Muslims, they know and
obey
Al-Samawal
al-Maghribi
a medieval (12th century)
Jewish mathematician who converted to Islam,
pointed to Deuteronomy
18:18 in his book Confutation of the Jews as a prophecy
in his book that since the children of Esau are
described in Deuteronomy
2:4-6 and Numbers 20:14 as the brethren of the
children of Israel,
the children of Ishmael can also be described
the same way.
Some Muslim
writers, say
It was had interpreted several verses in the
Quran as implying
that Muhammad was alluded to in Deuteronomy
18:18, including Quran 46:10 and 73:15, that is
a way
. 33:2 Deuteronomy
He said, "The Lord came from Sinai,
And dawned on them from Seir, he could say
He shone forth from Mount Paran
And He came from the midst of ten thousand
holy ones; At His right hand there was flashing
lightning
for them. " 33:2 Deuteronomy
Al-Samawal al-Maghribi referred to this verse
also in his book you may
Be told that refers to Moses, mount seir
the Mount of Esau" refers to Jesus, and Mount Paran
"the Mount of Ishmael" refers
to Muhammad
Since, many Muslim scholars have looked
To Deuteronomy 33 as containing a prophetic
prediction
of Muhammad.
Deuteronomy
33:2 is part of the poem known as the Blessing
Of Mosses
Spanning 33-29 Deuteronomy
Scholars consider that the poem serves
As Yahwistic declaration for the blessing
Of the future of Israel as a socially unified
Whole that will benefit and prosper through
YHWH's beneficence.
The poem relates YHWH's movement
From the south from Mount Sinai,
The mountain where He resides, to His
entrance
On the scene as a "formidable invading
force."
Isaiah 42
Behold, My Servant, whom I
uphold;
My chosen one in whom My
soul delights. I have put
My Spirit upon Him;
He will bring forth justice
to the nations.
"He will not cry out or raise His voice,
Nor make His voice
Heard in the street.
"A bruised reed He will
not break
And a dimly burning wick
He will not extinguish; He
will faithfully bring
Forth justice.
"He will not be
disheartened
Or crushed
Until He has established
Justice
In the earth;
And the coastlands
Will wait expectantly for
His law."
Isaiah 42:1-4
Muslim
tradition holds that Isaiah 42 predicted
The
coming of a servant associated
With Qedar,
the second son of Ishmael and who went
On
to live his life in Arabia, and so interpret
This
passage as a prophecy of Muhammad.
According
to the Hadiths,
Muslims
like Abd Allah ibn 'Amr ibn al-'As have
believed that Muhammad was the servant
Of
Isaiah 42 during his very lifetime.
In
1892, Isaiah 42:1-4 was first identified
In the Book of
Isaiah,
Aalong
with Is. 49:1-6; Is. 50:4-7; and
Is. 52:13-53:12. The Old Testament identifies
the
servant of the Servant songs
As
the Israelite's in Is. 41:8-9; Is. 44:1; Is. 44:21; Is.
45:4;
Is. 48:20 and Is. 49:3. John Barton and John Muddiman write that "The idea of a 'servant' played a
small part
in
the earlier chapters, being
Used
as a designation of the unworthy Eliakim
In
22:20 and of the figure of David
In
37:35, but it now comes to the fore as a description
Of
major significance, the noun
Being
used more than 20 times in chs.
40-55.
Its first usage is obviously important
In
establishing the sense
in which we are to understand
It,
and here it is clear that
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