The Prophet Muhammad (PBUH) is the apostle of God.
He is the prophet of the end of time.
He is the leader of humans and the Jinn.
He is the last prophet.
It is very strange that while we show divine books for the truthiness of these sentences as proof, the Jews and Christians, who are from the people of book, deny the prophet Muhammad (PBUH) without being aware of their books.
We are going to prove this with the certainty as two and two is four by using the Bible, Torah and Psalms as a proof as those divine books inform about Hz. Muhammad (PBUH) and give the good news of his coming.
Our aim for preparing this section is to prevent the missionary activities that take place in our country and Islamic countries, to give proof to Muslims against Christians and Jews and to strengthen the belief of Muslims by proving that the good news of the Prophet Muhammad (PUBH) is announced in other divine books and to invite the Jews and Christians to see the truth and to call them the religion of Islam.
Now we are going to look at the section where there is an explanation of the verses that tell the people of the book know the prophethood of Hz. Muhammad (PBUH) as they know their own sons.
1. “The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know.” (al-Baqara, 2/146)
This verse informs us that the characteristics of the Prophet Muhammad (PBUH) are mentioned in the Bible, Torah and Psalms and the scholars of the People of the Book know the Prophet Muhammad (PBUH) as they know their own sons.
Hz. Umar (RA) asked Abdullah Ibn Salam, who was a Jewish scholar before converting and gaining the honor of Islam, the meaning of this verse and Ibn Salam answered as follows:
“I know the prophet Muhammad (PBUH) better than my son. For God informed us about him along with his attributes in our book, the Torah. God never tells a lie. However, the mother of my son might have betrayed. I do not know what women do but I am not skeptical about the news of the Torah.” (1)2. If anyone disputes in this matter with thee now after (full) knowledge hath come to thee, say: "Come! let us gather together―our sons, and your sons our women and your women, ourselves and yourselves: then let us earnestly pray, and invoke the curse of Allah on those who lie!" (Aal-i-Imran, 3/61)
The cause of the revelation of this verse is as follows; the Prophet (PBUH) read proofs to a group from Najran Christians; however, they insisted on their superstitious beliefs, and the apostle of Allah said to them:
“For sure, God wants me and you to curse each other if you do not accept these proofs.”Upon the prophet’s (PBUH) challenge, Christians accepted to pay tax to avoid cursing. (2) So, this event is a proof for the truthiness of the prophet Muhammad (PBUH) in two ways.
1. The prophet Muhammad (PBUH) scared them with the torture caused by cursing. If the Christians of Najran had accepted this and chosen the way of mutual cursing and as a result of this if there had been no torture by God, this would have been the prophet’s revealing of his own lie; however, it is a well know fact that a person like the prophet Muhammad, who was the most intelligent of man in the world, would not have resorted to something that would reveal His lie (God forbid). So, the Prophet Muhammad (PBUH) had confidence to the One who would torture; that is why he challenged them. So, this can be explained by the fact that He is the apostle of God.
2. After this event, the Christians of Najran accepted to pay tax by avoiding mutual cursing. The reason why these people, who knew the Bible and Torah, avoided mutual cursing is that they certainly knew that the prophet Muhammad (PBUH) was the prophet of the end of time. In order not to be cursed by a prophet, they accepted to pay tax and avoided mutual cursing. So, the people of the book learnt the prophethood of the Prophet Muhammad (PBUH) from their books.Tens of verses of the Qur’an two of which we interpreted here inform that the people of the book knew the prophethood of the prophet Muhammad (PBUH). However, our aim in this work is to prove that the people of the book knew the prophethood of the Prophet Muhammad (PBUH) by not with the verses of the Qur’an but with the verses of the Bible, Torah and Psalms; so, we will not explain the verses of the Qur’an, which are a proof of our work. However, we will only give the meaning of some of the verses of the Qur’an and after that we will look at the verses of the Bible that inform about the Prophet Muhammad (PBUH).
“Ye People of the Book! Why do ye clothe truth with falsehood, and conceal the Truth while ye have knowledge?” (Aal-i-Imran, 3/71)
“They know full well, to whom We have given the Book, that it hath been sent down from thy Lord in truth. Never be then of those who doubt.” (al-Anaam, 6/114)
“And when there comes to them a Book from Allah, confirming what is with them. ―although from of old they had prayed for victory against those without faith ―when there comes to them that which they (should) have recognized, they refuse to believe in it; but the curse of Allah is on those without Faith.” (al-Baqara, 2/89)
“If thou wert in doubt as to what We have revealed unto thee, then ask those who have been reading the Book from before thee: the Truth hath indeed come to thee from thy Lord: so be in nowise of those in doubt.” (Yunus, 10/94)
“And when came to them an Massenger from Allah, confirming what was with them, a party of the people of the Book threw away the Book of Allah behind their backs, as if (it had been something) they did not know!” (al-Baqara, 2/101)
“Ye People of the Book! Why reject ye the Signs of Allah, of which ye are (yourselves) witnesses?” (Aal-i-Imran, 3/70)
“And remember Jesus, the son of Mary, said: "O Children of Israel! I am the Messenger of Allah (sent) to you confirming the Law (which came) before me, and giving glad Tidings of an Messenger to come after me, whose name shall be Ahmad." But when he came to them with Clear Signs they said "This is evident sorcery!"” (as-Saff, 61/6)
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[1] Wahidi, p. 47; Radi, Tafsir, IV, 116.
[2] Abu Jafar Muhammad b. Jarir at-Tabari, Taberi Tefsiri, Hisar Yayınevi: 2/277-278.
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