I
will shake all the nations;
and they will come with the wealth of all nations
, and I will fill this house with glory,’ says the Lord of hosts.
and they will come with the wealth of all nations
, and I will fill this house with glory,’ says the Lord of hosts.
— Haggai 2:7
According to some Muslim
interpreters,
Haggai's promise for the coming of wealth
in the future to be a reference to Muhammad's
advent
The wealth, himada in Hebrew, is closely rooted
to the Arabic hemed, which is personalized
in the Arabic name Ahmad,
an abbreviation of Muhammad. Muslims believe this is further indicated
by Haggai's saying that the himada will go on to bring shalom
, something Muslims believe was accomplished by Muhammad.[12]
Haggai's promise for the coming of wealth
in the future to be a reference to Muhammad's
advent
The wealth, himada in Hebrew, is closely rooted
to the Arabic hemed, which is personalized
in the Arabic name Ahmad,
an abbreviation of Muhammad. Muslims believe this is further indicated
by Haggai's saying that the himada will go on to bring shalom
, something Muslims believe was accomplished by Muhammad.[12]
According to scholars, Haggai 2:1-9
is discussing
YHWH's eschatological return in the future in order to restore and rebuild
the Temple. In verse 6, the passage
says that God's return is in "a little while once more"
(Haggai 2:6),
the language being used to accentuate its imminence
, while the Hebrew phrase
for "once more" refers to earlier events
, specifically in the context of Haggai 2, alluding to God's
initial appearance on Mount Sinai.
YHWH's return causes all of creation
("the heavens and the earth") and the nations
(v. 7) to shake, and the nations
respond in submission by bringing all their wealth
to YHWH's house, the temple.[17][18]
YHWH's eschatological return in the future in order to restore and rebuild
the Temple. In verse 6, the passage
says that God's return is in "a little while once more"
(Haggai 2:6),
the language being used to accentuate its imminence
, while the Hebrew phrase
for "once more" refers to earlier events
, specifically in the context of Haggai 2, alluding to God's
initial appearance on Mount Sinai.
YHWH's return causes all of creation
("the heavens and the earth") and the nations
(v. 7) to shake, and the nations
respond in submission by bringing all their wealth
to YHWH's house, the temple.[17][18]
Song of Solomon 5:16
His mouth is most
sweet: yea,
he is altogether lovely.
This is my beloved, and this is my friend,
he is altogether lovely.
This is my beloved, and this is my friend,
As inspired by verses of the
Qur'an,
a number of Muslims insist that Muhammad ,
consonant letters: m-ħ-m-d) is mentioned
in the Song of Songs (5:16) as 'Mahammaddim'
(Hebrew: מַחֲמַדִּים, consonant letters: m-ħ-m-d-y-m),
even though the latter word
is usually translated as "desirable" or "lovely".[20]
a number of Muslims insist that Muhammad ,
consonant letters: m-ħ-m-d) is mentioned
in the Song of Songs (5:16) as 'Mahammaddim'
(Hebrew: מַחֲמַדִּים, consonant letters: m-ħ-m-d-y-m),
even though the latter word
is usually translated as "desirable" or "lovely".[20]
"We also
referred to some experts in the Hebrew language,
who confirmed the soundness of these translations,
and confirmed that the word mahammadim
is not a proper noun or name; rather it signifies beauty
and desire, and it is mentioned in many
places in the Old Testament with such meanings. Furthermore,
the context here rules out any i
nterpretation of the word as referring to Muhammad.
The entire book of the Song of Solomon
is a love poem between a man and a woman
, with erotic phrases. The context is far
removed from referring to the Prophet
who would come at the end of time, namely Muhammad
(blessings and peace of Allah be upon him).
As for the English translation of this word (mahammadim),
they mentioned words such as loveliness,
charm, desire and delight, which do not even
come close to the meaning of names such as Ahmad or Muhammad.
who confirmed the soundness of these translations,
and confirmed that the word mahammadim
is not a proper noun or name; rather it signifies beauty
and desire, and it is mentioned in many
places in the Old Testament with such meanings. Furthermore,
the context here rules out any i
nterpretation of the word as referring to Muhammad.
The entire book of the Song of Solomon
is a love poem between a man and a woman
, with erotic phrases. The context is far
removed from referring to the Prophet
who would come at the end of time, namely Muhammad
(blessings and peace of Allah be upon him).
As for the English translation of this word (mahammadim),
they mentioned words such as loveliness,
charm, desire and delight, which do not even
come close to the meaning of names such as Ahmad or Muhammad.
John 14:16-17
I
will ask the Father, and He will give you another
Helper, that He may be with you forever;
17 that is the Spirit of truth, whom the world
cannot receive, because
it does not see Him or know Him,
but you know Him because
He abides with you and will be in you.
Helper, that He may be with you forever;
17 that is the Spirit of truth, whom the world
cannot receive, because
it does not see Him or know Him,
but you know Him because
He abides with you and will be in you.
— John
14:16-17
Many Muslim believe that the
Paraclete in this passage
from the Gospel of John
is referring to Muhammad.[22]
The first recorded attempt to connect
the Paraclete in John to Muhammad is recorded
in Ibn Ishaq's Kitab al-Maghazi in the second
half of the 8th century, and the passage
of the Paraclete had a pre-Islamic history of being
tied to leaders of heterodox Christian sects,
such as the Montanists
tying the Paraclete to the found
of the sect Montanus, and the Manichaeans doing
so with Mani.[23] Ibn Ishaq modifies the Johannine passage
several times when translating
it into Arabic in order to make it consistent
with Islamic teachings on Muhammad,
and so while the passage says that Jesus is responsible
for sending the Paraclete
, Ibn Ishaq rewrites this to say that God
sent the Paraclete,
and Ibn Ishaq also replaces
all references of "the Father" with the Arabic
term for "Lord" in order to accommodate
for the Islamic teaching that God
is no Father to anyone.[23]
A few Muslim commentators,
such as David Benjamin Keldani (1928), have argued
the theory that the original Greek word used was periklytos,
meaning famed
, illustrious, or praiseworthy, rendered
in Arabic as Ahmad (another name of Muhammad),
and that this was substituted by Christians with parakletos.[24][25]
However, there is not one Greek manuscript
in existence with this reading, all Greek manuscripts
read παράκλητος parakletos.[26]
from the Gospel of John
is referring to Muhammad.[22]
The first recorded attempt to connect
the Paraclete in John to Muhammad is recorded
in Ibn Ishaq's Kitab al-Maghazi in the second
half of the 8th century, and the passage
of the Paraclete had a pre-Islamic history of being
tied to leaders of heterodox Christian sects,
such as the Montanists
tying the Paraclete to the found
of the sect Montanus, and the Manichaeans doing
so with Mani.[23] Ibn Ishaq modifies the Johannine passage
several times when translating
it into Arabic in order to make it consistent
with Islamic teachings on Muhammad,
and so while the passage says that Jesus is responsible
for sending the Paraclete
, Ibn Ishaq rewrites this to say that God
sent the Paraclete,
and Ibn Ishaq also replaces
all references of "the Father" with the Arabic
term for "Lord" in order to accommodate
for the Islamic teaching that God
is no Father to anyone.[23]
A few Muslim commentators,
such as David Benjamin Keldani (1928), have argued
the theory that the original Greek word used was periklytos,
meaning famed
, illustrious, or praiseworthy, rendered
in Arabic as Ahmad (another name of Muhammad),
and that this was substituted by Christians with parakletos.[24][25]
However, there is not one Greek manuscript
in existence with this reading, all Greek manuscripts
read παράκλητος parakletos.[26]
Critical scholarship recognizes that
the Paraclete,
or Advocate, is mentioned five times throughout John's Gospel
(John 14:16-17; 14:26; 15:26-27; 16:7-11; 16:13-17).
The Advocate, called
the "Spirit of Truth" is considered
the Holy Spirit; a replacement for Jesus into the world
after Jesus leaves, still dependent on Christ
(14:6) and sent by the Father at Jesus' demand
(14:16, 24). The Spirit is said to permanently
remain with the disciples
(14:18-21).
John's Gospel says that the world cannot receive the Spirit
though the Spirit can abide within the disciples
(14:17). The Spirit will accuse the world
of sin (16:9) and glorify Jesus
(16:14), and though it is 'the spirit that gives life',
the spirit does not add new revelations
to those of Jesus.[27] Jesus promise to send
the Advocate in the Gospel of John is later fulfilled
in John 20:19-23 as Jesus bestows the Spirit upon his disciples.[28]
or Advocate, is mentioned five times throughout John's Gospel
(John 14:16-17; 14:26; 15:26-27; 16:7-11; 16:13-17).
The Advocate, called
the "Spirit of Truth" is considered
the Holy Spirit; a replacement for Jesus into the world
after Jesus leaves, still dependent on Christ
(14:6) and sent by the Father at Jesus' demand
(14:16, 24). The Spirit is said to permanently
remain with the disciples
(14:18-21).
John's Gospel says that the world cannot receive the Spirit
though the Spirit can abide within the disciples
(14:17). The Spirit will accuse the world
of sin (16:9) and glorify Jesus
(16:14), and though it is 'the spirit that gives life',
the spirit does not add new revelations
to those of Jesus.[27] Jesus promise to send
the Advocate in the Gospel of John is later fulfilled
in John 20:19-23 as Jesus bestows the Spirit upon his disciples.[28]
In Łewond's version of the correspondence
between the Byzantine emperor
Leo III the Isaurian and the Umayyad
caliph Umar II,[29] the following is attributed to Leo:
between the Byzantine emperor
Leo III the Isaurian and the Umayyad
caliph Umar II,[29] the following is attributed to Leo:
“We recognize
Matthew,
Mark, Luke, and John as the authors
of the Gospel, and yet I know that this truth,
recognized by us Christians wounds
you,
so that you seek to find accomplices
for your lie. In brief, you admit that we say
that it was written by God, and brought down from the heavens,
as you pretend for your Furqan, although
we know that it was `Umar, Abu Turab
and Salman the Persian, who composed that, even though
the rumor has got round among you
that God sent it down from heavens….
[God] has chosen the way of sending [the human race]
Prophets, and it is for this reason that the Lord,
having finished all those things
that He had decided on beforehand, and having fore-announced
His incarnation by way of His prophets,
yet knowing that men still had need of assistance
from God, promised to send the Holy Spirit,
under the name of Paraclete, (Consoler),
to console them in the distress and sorrow
they felt at the departure of their Lord and Master.
I reiterate, that it was for this cause
alone that Jesus called the Holy Spirit the Paraclete,
since He sought to console His disciples
for His departure, and recall to them
all that he had said, all that He had done before their eyes,
all that they were called
to propagate throughout the world by their witness
Paraclete thus signifies "consoler", while Muhammad means
"to give thanks", or "to give grace",
a meaning which has no connection whatever with the word Paraclete.” [30]
Mark, Luke, and John as the authors
of the Gospel, and yet I know that this truth,
recognized by us Christians wounds
you,
so that you seek to find accomplices
for your lie. In brief, you admit that we say
that it was written by God, and brought down from the heavens,
as you pretend for your Furqan, although
we know that it was `Umar, Abu Turab
and Salman the Persian, who composed that, even though
the rumor has got round among you
that God sent it down from heavens….
[God] has chosen the way of sending [the human race]
Prophets, and it is for this reason that the Lord,
having finished all those things
that He had decided on beforehand, and having fore-announced
His incarnation by way of His prophets,
yet knowing that men still had need of assistance
from God, promised to send the Holy Spirit,
under the name of Paraclete, (Consoler),
to console them in the distress and sorrow
they felt at the departure of their Lord and Master.
I reiterate, that it was for this cause
alone that Jesus called the Holy Spirit the Paraclete,
since He sought to console His disciples
for His departure, and recall to them
all that he had said, all that He had done before their eyes,
all that they were called
to propagate throughout the world by their witness
Paraclete thus signifies "consoler", while Muhammad means
"to give thanks", or "to give grace",
a meaning which has no connection whatever with the word Paraclete.” [30]
Gospel of Barnabas
The Gospel of Barnabas is not a part
of the Bible, and is generally seen as a fabrication made
during the Renaissance.[31][32][33] It has at times been claimed
to be at least partly apocryphal or part of an "original" Bible.[citation needed]
of the Bible, and is generally seen as a fabrication made
during the Renaissance.[31][32][33] It has at times been claimed
to be at least partly apocryphal or part of an "original" Bible.[citation needed]
The name of "Muhammad"
is frequently mentioned verbatim in the Gospel of Barnabas,
as in the following quote:
Jesus
answered: "The name of the Messiah is admirable,
for God himself gave him
the name when he had created his soul,
and placed it in a celestial splendour. God said:
'Wait Mohammed; for thy sake
I will to create paradise, the world,
and a great multitude of creatures,
whereof I make thee a present,
insomuch that whoso bless thee shall be blessed,
and whoso shall curse thee shall be accursed.
When I shall send thee into the world
I shall send thee as my messenger
of salvation, and thy word
shall be true, insomuch that heaven and earth
shall fail, but thy faith shall never fail.' Mohammed
is his blessed name." Then the crowd
lifted up their voices, saying:
"O God, send us thy messenger:
O Admirable One, come quickly for the salvation of the world!"
for God himself gave him
the name when he had created his soul,
and placed it in a celestial splendour. God said:
'Wait Mohammed; for thy sake
I will to create paradise, the world,
and a great multitude of creatures,
whereof I make thee a present,
insomuch that whoso bless thee shall be blessed,
and whoso shall curse thee shall be accursed.
When I shall send thee into the world
I shall send thee as my messenger
of salvation, and thy word
shall be true, insomuch that heaven and earth
shall fail, but thy faith shall never fail.' Mohammed
is his blessed name." Then the crowd
lifted up their voices, saying:
"O God, send us thy messenger:
O Admirable One, come quickly for the salvation of the world!"
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