Ali Ataie – Where In The Bible Is Prophet Muhammad Mentioned
AI: Summary ©
The speaker discusses the origins of the Prophet's teachings in the Bible, including their understanding of the Prophet's face and use of "ma'am" in Arabic to clarify information. They stress the importance of clarification in the Bible for the people and note the significance of the Prophet's teachings in modern day events, including the significance of the Torah and the Song of Deuteronomy. They also mention the significance of Genesis 6 and emphasize the significance of the Prophet's teachings in modern day events.
AI: Summary ©
How do we know that the Prophet ﷺ
is mentioned in the Bible?
Well, there's ayat in the Qur'an, right?
So you have verses in Mecca, right?
So that's chapter 6, verse 20.
Those to whom we have given the Kitab,
the revelation, they know him like they know
one of their own sons, right?
They know the Prophet ﷺ like they know
one of their own sons.
So the Mufassireen, they say here that the
meaning of this is that the descriptions, the
sifat of the Prophet ﷺ in the books
of Ahlul Kitab are so clear, it's almost
as if they recognize him.
And that's the word that's ya'rifoon, right?
Ma'rifah means to recognize, right?
In other words, you know, it's like when
the Prophet ﷺ, he came into Madinatul Munawwara
and the first person who saw him was
a Jew, Abdullah ibn Salam, radiallahu anhu, who
later became a companion, and he said, araftu
anna wajhahu laysa biwajhi kadhaab, right?
That I recognize his face was not the
face of a Mufassireen, right?
So why did he say that?
Well, the Prophet ﷺ had a very honest
face, that's one interpretation.
Another interpretation is that he recognized him based
on the descriptions of the Prophet ﷺ in
the Torah, right?
And so that's chapter 6 verse 20 also
in Al-Baqarah, yeah, it's stated again, Al
-Baqarah verse 146.
And then you have a verse at the
end of Surah Shu'ara, which is very
interesting because it gives us a sort of
peek into the historical context of the late
Meccan period, right?
So this is chapter 26 of the Qur
'an, verse 192, wa annahu latanzidu rabbil alameen,
and this is certainly a revelation from the
Lord of the worlds, nazzala bihi aroohul ameen,
right?
Which the trustworthy spirit, Jibreel ﷺ brought down,
ala qalbika litakuna minal mundireen.
He brought it down upon your heart, so
Allah here is addressing directly the addressee, it
is the Prophet ﷺ, qalbika, right?
So the taful khitab, the second person, pronoun
here, masculine, singular, so he brought the Qur
'an upon your heart so that you might
be one of the warners, bi lisan an
arabiyya mubeen, in Arabic that explains things.
So sometimes this is translated as sort of
unadulterated Arabic or pure Arabic, I don't like
those translations.
Mubeen abana yubeenu means to clarify something, so
this is Arabic that clarifies, that clarifies Christianity,
clarifies Judaism, clarifies Tawheed, and then it continues,
wa innahu lafizuulil awwaleen, and indeed he is
foretold in the scriptures of old, and then
Allah ﷻ says, awalam yakun lahum ayatan an
ya'lamahu u'lumau bani Israel, right?
So he's saying that is it not a
sufficient proof for these mushrikeen, right, this is
in Mecca, that scholars of bani Israel know
him to be true, right?
So in other words the Qur'an is
saying here that there were already scholars, Jewish
scholars, who have already believed in the Prophet
ﷺ without even seeing him, so they're hearing
about a prophet, right, in Medina, which at
the time was called Yathrid, but we call
it Medina tul Munawwara, or even further north
into Khaybar, right, that there's this diffusion of
this wahi that they're hearing about, and they're
learning about the Prophet ﷺ, and so the
Qur'an is telling us that scholars of
bani Israel have already started to believe in
him, so what's wrong with these pagan Arabs?
I mean he grew up among them, they
know him really well, the pagan Arabs know
him, right?
So that's in Mecca, and then there's one
verse, or a few verses, but the major
verse in Medina that you should know is
in Surah Al-A'raf, verse number 157,
yeah, sorry about that, yeah, Baqarah obviously is
Madani, this is also Meccan, right, which is
very interesting, so this is verse 157 of
Al-A'raf, right, so Allah ﷻ he
says, those who follow the messenger, so this
is a really interesting title of the Prophet
ﷺ, which has multiple meanings, okay, and the
Qur'an has this, you know, this kind
of polyvalence to it, there's multiple layers of
meaning, that's true, all scripture has multiple layers
of meaning, the important thing is that these
layers don't contradict each other, right, so that's
a problem that Christians haven't figured out with
the Old Testament, as I was mentioning earlier,
but anyway, Nabi al-Ummi can mean the
unlettered prophet, unlettered, right, it can also mean
the motherly prophet, like a compassionate prophet, Nabi
al-Rahma, right, as he said, this is
a hadith of the Prophet ﷺ, I am
the prophet of mercy, and of course the
rahmakums is related to the word rahm, which
is a womb of a mother, the compassionate
prophet, the prophet of compassion, but another meaning
of Ummi is gentile, right, and Nabi al
-Ummi, the gentile prophet, what is a gentile?
Gentile is a non-Jew, right, and there's
indications of the gentile prophet, Isaiah chapter 42,
I think the entire chapter Isaiah 42 is
a perfect description of the Prophet ﷺ, the
gentile prophet, the ayah continues, verse 157, surah
7, so those who follow the messenger, the
gentile prophet, the unlettered prophet, the motherly prophet,
whom they find mentioned, in the Torah and
the Gospel, that is with them, right, so
yes, I will start the Q&A session
in one minute inshallah, so here, so we
obviously believe that the original Torah and Gospel
contain very clear prophecies of the Prophet ﷺ,
but in this ayah, Allah ﷻ is saying
in the Torah and the Gospel that they
have now, that is with them, right, which
is basically what we have today, you know,
but those verses haven't changed all that much
in 1400 years, right, so this is the
motivator for the ulama to find potential descriptions
of him in the Torah and Gospel, and
Torah doesn't necessarily mean only the first five
books of Moses, Torah means the instruction, Torah
doesn't mean, it can mean the revelation given
to Moses, but it has a wider meaning,
the instruction given to Bani Israel, so yeah,
Genesis, Exodus, Leviticus, Numbers, Deuteronomy, that's the Torah,
but also Isaiah is part of the Torah,
right, the Song of Songs, the Book of
Daniel, this is all Torah, even the Talmud
is considered Torah by Orthodox Jews, that's part
of the instruction given to the Bani Israel.