|Bible Prophecies of Muhammad:Old Testament Prophecies of Muhammad|
Deuteronomy 18:18 “I (God) will raise them up a Prophet from among
their brethren, like unto thee (Moses), and will put my words in his
mouth; and he shall speak unto them all that I shall command him.”
Many Christians believe this prophecy foretold by Moses to be in
regards to Jesus. Indeed Jesus was foretold in the Old Testament, but
as will be clear, this prophecy does not befit him, but rather is more
deserving of Muhammad, may the mercy and blessings of God be upon him.
Moses foretold the following:
1. The Prophet Will Be Like Moses
2. The Awaited Prophet will be from the Brethren of the Jews
The verse in discussion is explicit in saying that the prophet will
come amongst the Brethren of the Jews. Abraham had two sons: Ishmael
and Isaac. The Jews are the descendants of Isaac’s son, Jacob. The
Arabs are the children of Ishmael. Thus, the Arabs are the brethren of
the Jewish nation.
The Bible affirms:
‘And he (Ishmael) shall dwell in the presence of all his brethren.’ (Genesis 16:12)
‘And he (Ishmael) died in the presence of all his brethren.’ (Genesis 25:18)
The children of Isaac are the brethren of the Ishmaelites. Likewise,
Muhammad is from among the brethren of the Israelites, because he was a
descendant of Ishmael the son of Abraham.
3. God Will Put His Words in the Mouth of the Awaited Prophet
The Quran says of Muhammad:
“Neither does he speak out of his own desire: that [which he conveys
to you] is but [a divine] inspiration with which he is being inspired.”
This is quite similar to the verse in Geneses 18:15:
“I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him” (Geneses 18:18)
The Prophet Muhammad came with a message to the whole world, and from
them, the Jews. All, including the Jews, must accept his prophethood,
and this is supported by the following words:
“The LORD thy God will raise up unto thee a Prophet from the midst of
thee, of thy brethren, like unto me; unto him ye shall hearken.”
4. A Warning to Rejecters
The prophecy continues:
Deuteronomy 18:19 “And it shall come to pass, [that] whosoever will
not hearken unto my words which he shall speak in my name, I will
require [it] of him.” (in some translations: “I will be the Revenger”).
Interestingly, Muslims begin every chapter of the Quran in the name of God by saying:
Bismillah ir-Rahman ir-Raheem
“‘In the Name of God, the Most-Merciful, the Dispenser of Grace.”
The following is the account of some scholars who believed this prophecy to fit Muhammad.
The First Witness
Abdul-Ahad Dawud, the former Rev. David Benjamin Keldani, BD, a Roman
Catholic priest of the Uniate-Chaldean sect (read his biography here). After accepting Islam, he wrote the book, ‘Muhammad in the Bible.’ He writes about this prophecy:
“If these words do not apply to Muhammad, they still remain
unfulfilled. Jesus himself never claimed to be the prophet alluded to.
Even his disciples were of the same opinion: they looked to the second
coming of Jesus for the fulfillment of the prophecy (Acts 3: 17-24).
So far it is undisputed that the first coming of Jesus was not the
advent of the Prophet like unto thee and his second advent can hardly
fulfill the words. Jesus, as is believed by his Church, will appear as
a Judge and not as a law-giver; but the promised one has to come with a
“fiery law” in his right hand.”
The Second Witness
Muhammad Asad was born Leopold Weiss in July 1900 in the city of Lvov
(German Lemberg), now in Poland, then part of the Austrian Empire. He
was the descendant of a long line of rabbis, a line broken by his
father, who became a barrister. Asad himself received a thorough
religious education that would qualify him to keep alive the family’s
rabbinical tradition. He had become proficient in Hebrew at an early
age and was also familiar with Aramaic. He had studied the Old
Testament in the original as well as the text and commentaries of the
Talmud, the Mishna and Gemara, and he had delved into the intricacies of
Biblical exegesis, the Targum.
Commenting on the verse of the Quran:
“and do not overlay the truth with falsehood, and do not knowingly suppress the truth” (Quran 2:42)
Muhammad Asad writes:
“By ‘overlaying the truth with falsehood’ is meant the
corrupting of the biblical text, of which the Quran frequently accuses
the Jews (and which has since been established by objective textual
criticism), while the ‘suppression of the truth’ refers to their
disregard or deliberately false interpretation of the words of Moses in
the biblical passage, ‘The Lord thy God will raise up unto thee a
prophet from the midst of thee, of thy brethren, like unto me; unto him
ye shall hearken’ (Deuteronomy 18:15), and the words attributed to God
himself, ‘I will raise them up a prophet from among thy brethren, like
unto thee, and will put my words in his mouth’ (Deuteronomy 18:18).
The ‘brethren’ of the children of Israel are obviously the Arabs, and
particularly the musta’ribah (‘Arabianized’) group among them, which
traces its descent to Ishmael and Abraham: and since it is this group
that the Arabian Prophet’s own tribe, the Quraish, belonged, the above
biblical passages must be taken as referring to his advent.”
 “He (Jesus) came unto his own, but his own received him not” (John 1:11)
 John 18:36.
 ‘Muhammad: His Life Based on the Earliest Sources’ by Martin Lings, p. 1-7.
 Ibid, p. 156
to Makkah: Muhammad Asad’s Journey into Islam’ by Ismail Ibrahim
Nawwab in the January/February 2002 issue of Saudi Aramco Magazine.
Muhammad Asad, ‘The Message of The Quran’ (Gibraltar: Dar al-Andalus, 1984), p. 10-11.