The Nineteenth Letter

 The Miracles of Ahmad (asm)

The Sixteenth Sign

The wonders called irhâsat that occurred before the mission of nubuwwah was bestowed upon Muhammad (asm) but related to nubuwwah are also the proofs of his nubuwwah. These are of three kinds:

The First Kind

According to the nass of the Qur'an, it is the news given by the Tawrah, the Injîl, the Zabûr and the scriptures revealed to other prophets about the nubuwwah of Ahmad ‘Alayhissalâtu Wassalâm. Yes, since those books are samâwî, and since the possessors of those books are prophets, in any case, indeed, it is a necessity and certainty that they would mention the one who will abolish their religions, change the shape of the universe and enlighten half of the earth with the nûr he brought. Is it possible that the books that provided information on minute events would not have reported on the greatest event in humanity, the event of Muhammad ‘Alayhissalâtu Wassalâm? Yes, since the books would certainly inform it, they would either deny it so as to save their religion from destruction and their books from abolishment or they would affirm it so as to save their religion from superstition and corruption through that man of haqiqah. Whereas both friends and foes agree that there is no sign of accusation of its being a falsehood in any of the books. It means that there is affirmation. Since there is affirmation absolutely, and since there is a definite reason and essential cause that necessitate the existence of such affirmation, we too shall prove through three decisive proofs that indicate its existence:

First Proof: Through the tongue of the Qur'an, Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm says to them, "In your books, there is affirmation of me and my attributes. In the things I declare, your books affirm me." He challenged them with âyahs, such as

قُلْ فَاْتُوا بِالتَّوْرَيةِ فَاتْلُوهَا اِنْ كُنْتُمْ صَادِقِينَ ٭ قُلْ تَعَالَوْا نَدْعُ اَبْنَاءَنَا وَاَبْنَاءَكُمْ وَنِسَاءَنَا وَنِسَاءَكُمْ وَاَنْفُسَنَا وَاَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَلْ لَعْنَةَ اللّٰهِ عَلَى الْكَاذِبِينَ

"Bring your Tawrah, read it, and come; we will bring our children and the women of our household; we will open our hands to offer du’â with a curse against the liars to the court of Janâb-i Haqq!” No Christian priest or Jewish scholar could show any error of his (asm), although he kept hitting them over the head with âyahs like these. If they had shown any error of his, those very numerous and very obstinate and envious kâfirs, munâfiq Jews and the entire world of kufr would have announced it everywhere. He also said, "Either find any error of mine, or I shall continue to jihâd against you until you are destroyed!” But they chose war, wretchedness and migration. It means that they could not find his error. If an error was found, they would have been saved.

Second Proof: Since the expressions of the Tawrah, the Injîl and the Zabûr do not possess miraculousness like the Qur'an, and since they have been continually and repeatedly translated, many alien words have mixed in them. Moreover, the words of commentators and their false interpretations have been confused and replaced with their âyahs. Furthermore, the distortions and changes made by ignorants and enemies have been added to them. In this way, the corruptions and alterations have increased in those books. As evidence, it may be mentioned that Shaykh Rahmatullah al-Hindî, a famous, eminent ‘âlim, proved to Jewish and Christian scholars and monks the thousands of distortions in the former books and silenced them. Despite all these corruptions, even in this time, the famous Husayn Jisri (Rahmatullahi ‘alayh) showed one hundred and fourteen proofs of the nubuwwah of Ahmad (asm) from those books; he wrote them in the Risale al-Hamîdiya. The late Ismail Hakki of Manastir translated that Risale into Turkish. Whoever wishes may refer to it and see.

Many Jewish and Christian ‘ulamâ also acknowledged and declared: “The attributes of Muhammad the Arabian ‘Alayhissalâtu Wassalâm are written in our books.” Yes, first and foremost, the famous Roman ruler Heraclius, who was a non-Muslim, acknowledged and stated, "Yes, ‘Îsâ ‘Alayhissalâm informs about Muhammad ‘Alayhissalâtu Wassalâm."

Furthermore, a Roman ruler named Muqawqis, who was the ruler of Egypt, and one of the most well-known Jewish ‘ulamâ Ibn Suriya, together with Ibn Akhtab and his brothers, Kâ'b bin Asad and Zubayr bin Bâtiyâ, who were famous scholars and leaders, despite remaining non-Muslim, confirmed, "Yes, his attributes are in our books; our books mention him."

Among the famous Jewish ‘ulamâ and Christian priests, those who gave up obstinacy and embraced îmân after seeing the attributes of Muhammad (asm) in the former books, showed his attributes in the Tawrah and the Injîl and silenced other Jewish and Christian scholars.

For instance, the famous 'AbdAllah bin Salâm, Wahb bin Munabbih, Abu Yâsir and Shamul {This person lived at the time of Tubba', the ruler of Yemen. Just as Tubba' embraced îmân before the mission of nubuwwah was bestowed upon Muhammad (asm) and without seeing him, so did Shamul.} and Asid and Tha'laba, the two sons of Sa'ya; before the mission of prophethood was bestowed upon Muhammad (asm), an ‘ârif of Allah called Ibn al-Hayyaban was a guest of the Bani Nadir tribe. He said, قَرِيبٌ ظُهُورُ نَبِىٍّ هذَا دَارُ هِجْرَتِهِ1 and died there. Later, when that tribe was at war with Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, Asid and Tha'laba came forward and cried out to that tribe, وَاللّٰهِ هُوَ الَّذِى عَهَدَ اِلَيْكُمْ فِيهِ ابْنُ هَيْبَان . That is, “This is the person who Ibn al-Hayyaban informed us about; do not fight with him!” But they did not listen to them, and they got a deserved punishment.

Furthermore, since they saw the attributes of the prophet in their books, many of the Jewish ‘ulamâ, like Ibn Bunyamin, Mukhayriq and Ka'b al-Ahbar, embraced îmân and silenced those who did not.

Furthermore, one of the famous Christian ‘ulamâ, the abovementioned monk Bahira: Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm was twelve years old when he went to Damascus with his uncle. Monk Bahira invited the Quraysh for his (asm) sake. He noticed that a piece of cloud casting its shadow on the caravan continued to cast its shadow in the same place. He said, “It means that the man I was seeking had remained there!” Then he had sent someone to fetch him. He told Abu Talib, "Return and go back to Makkah! The Jews are exceedingly envious. His attributes are described in the Tawrah. They will betray."

Furthermore, Nestorian Abyssinians and the Abyssinian ruler Negus embraced îmân because they saw the attributes of Muhammad (asm) in their books.

Furthermore, a well-known Christian ‘âlim called Daghatr saw his attributes and embraced îmân. He proclaimed it among the Byzantines. He was murdered and became a shahîd.

Furthermore, among the Christian leaders, Hârith bin Abi Shumar al-Ghasânî and the great rulers and religious leaders of Damascus, that is, famous personages, such as Sahib al-Ilya, Heraclius, Ibn Natur and al-Jarud, saw his attributes in their books and embraced îmân. Only Heraclius hid his îmân for the sake of world sovereignty. Like them, Salman al-Farisî was also a Christian. After he saw the attributes of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, he started to search for him.

Furthermore, an important ‘âlim named Tamim, the well-known Abyssinian ruler Negus, the Abyssinian Christians and the priests of Najran all unanimously declared, “We saw the attributes of the prophet in our books; therefore, we embraced îmân.”

The Third Proof: Here, as an example, we shall indicate a few instances of âyahs from the Injîl, the Tawrah and the Zabûr about our Prophet ‘Alayhissalâtu Wassalâm.

First: In the Zabûr is the following âyah: اَللّٰهُمَّ ابْعَثْ لَنَا مُقِيمَ السُّنَّةِ بَعْدَ الْفَتْرَةِ 2

As for مُقِيمَ السُّنَّةِ3 (Muqîm as-Sunnah) is one of the names of Ahmad (asm).

An âyah of the Injîl: قَالَ الْمَسِيحُ اِنِّى ذَاهِبٌ اِلَى اَبِى وَ اَبِيكُمْ لِيَبْعَثَ لَكُمُ الْفَارَقْلِيطَا That is, "I am leaving, so that the Fâraqlid shall come to you." That is, Ahmad shall come.

The second âyah from the Injîl  اِنِّى اَطْلُبُ مِنْ رَبِّى فَارَقْلِيطًا يَكُونُ مَعَكُمْ اِلَى اْلاَبَدِThat is, “I ask from my Rabb a prophet who will distinguish haqq from bâtil so that he shall abide with you for all eternity.” Fâraqlid is the name of the prophet (asm) in those books, which means اَلْفَارِقُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ 4.

An âyah of the Tawrah:

اِنَّ اللّهَ قَالَ ِلاِبْرَاهِيمَ اِنَّ هَاجَرَ تَلِدُ وَيَكُونُ مِنْ وَلَدِهَا مَنْ يَدُهُ فَوْقَ الْجَمِيعِ وَيَدُ الْجَمِيعِ مَبْسُوطَةٌ اِلَيْهِ بِالْخُشُوعِ

“Hâjar, the mother of Hazrat Ismâ'il, will have children. Amongst her children, such a one will emerge whose hand will be above all, and the hands of all will be opened to him in khushu’ and obedience.”

A second âyah of the Tawrah:

وَقَالَ يَا مُوسَى اِنِّى مُقِيمٌ لَهُمْ نَبِيًّا مِنْ بَنِى اِخْوَتِهِمْ مِثْلَكَ وَاُجْرِى قَوْلِى فِى فَمِهِ وَالرَّجُلُ الَّذِى لاَيَقْبَلُ قَوْلَ النَّبِىِّ الَّذِى يَتَكَلَّمُ بِاِسْمِى فَاَنَا اَنْتَقِمُ مِنْهُ

That is, “I shall send a person like you, from among the sons of ‘Isma'il, who are the brothers of the sons of Isrâîl; I shall place My word in his mouth; he will speak through my wahy. I shall punish whoever does not accept him."

The third âyah of the Tawrah:

قَالَ مُوسَى رَبِّ اِنِّى اَجِدُ فِى التَّوْرَيةِ اُمَّةً هُمْ خَيْرُ اُمَّةٍ اُخْرِجَتْ لِلنَّاسِ يَاْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُؤْمِنُونَ بِاللّٰهِ فَاجْعَلْهُمْ اُمَّتِى قَالَ تِلْكَ اُمَّةُ مُحَمَّدٍ 5

A WARNING: In those books, the name Muhammad existed in the form of Syriac names, such as Mushaffah, Al-Munhamanna and Himyata, or he (asm) was mentioned with his names in Hebrew in the meaning of Muhammad. There were few explicit Muhammad names, but exceedingly envious Jews distorted those few explicit ones.

An âyah of Zabûr: 6 يَا دَاوُدُ يَاْتِى بَعْدَكَ نَبِىٌّ يُسَمَّى اَحْمَدَ وَمُحَمَّدًا صَادِقًا سَيِّدًا اُمَّتُهُ مَرْحُومَةٌ

Furthermore, one of the seven 'AbdAllah, 'AbdAllah bin 'Amr bin al-'As, who investigated meticulously the former books, and one of the well-known Jewish ‘ulamâ, 'AbdAllah bin Salâm, who first and foremost embraced Islam, and Kâ'b al-Ahbar, one of the well-known ‘ulamâ of the sons of Isrâîl, they all proclaimed and showed the following âyah of the Tawrah that was less corrupted at that time. A part of the âyah is as follows:

After addressing Hazrat Mûsâ, by addressing the forthcoming prophet, the âyah states:

يَا اَيُّهَا النَّبِىُّ اِنَّا اَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا وَحِرْزًا ِلْلاُمِّيِّينَ اَنْتَ عَبْدِى سَمَّيْتُكَ الْمُتَوَكِّلَ لَيْسَ بِفَظٍّ وَلاَ غَلِيظٍ وَلاَ صَخَّابٍ فِى اْلاَسْوَاقِ وَلاَ يَدْفَعُ بِالسَّيِّئَةِ السَّيِّئَةَ بَلْ يَعْفُو وَيَغْفِرُ وَلَنْ يَقْبِضَهُ اللّٰهُ حَتَّى يُقِيمَ بِهِ الْمِلَّةَ الْعَوْجَاءَ بِاَنْ يَقُولُوا لاَ اِلهَ اِلاَّ اللّٰهُ7

Another âyah of the Tawrah: 8 مُحَمَّدٌ رَسُولُ اللّٰهِ مَوْلِدُهُ بِمَكَّةَ وَهِجْرَتُهُ بِطَيْبَةَ وَمُلْكُهُ بِالشَّامِ وَاُمَّتُهُ الْحَمَّادُونَ

Here, in this âyah, the word Muhammad has been mentioned with a Syriac name that means Muhammad.

Another âyah of the Tawrah: اَنْتَ عَبْدِى وَرَسُولِى سَمَّيْتُكَ الْمُتَوَكِّلَ9

Here, in this âyah, the prophet who will come after Hazrat Mûsâ from the sons of Ismâ'il, who were the brothers of the sons of Ishaq10 is addressed.

Another âyah of the Tawrah:  11 عَبْدِىَ الْمُخْتَارُ لَيْسَ بِفَظٍّ وَلاَ غَلِيظٍ

Here, the meaning of الْمُخْتَارُ (Mukhtar) is Mustafa; it is also a name of the prophet (asm).

Regarding the description of the prophet in the Injîl who will come after ‘Îsâ (as) and whose coming was conveyed as good tidings in the several âyah of the Injîl with the title the head of the ‘âlam:

مَعَهُ قَضِيبٌ مِنْ حَدِيدٍ يُقَاتِلُ بِهِ وَاُمَّتُهُ كَذلِكَ 12

Here, this âyah indicates that the prophet, who is the possessor of the sword and is charged with jihâd, will come.قَضِيبٌ مِنْ حَدِيدٍ  (Qadîb min hadîd) means sword. The âyah at the end of surah al-Fath

وَ مَثَلُهُمْ فِى اْلاِنْجِيلِ كَزَرْعٍ اَخْرَجَ شَطْاَهُ فَآزَرَهُ  فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ13

indicates to other âyahs of Injîl, like this âyah of Injîl, and together with Injîl, it declares that the possessor of the sword is Muhammad ‘Alayhissalâtu Wassalâm, and he is charged with jihâd, and like him, his ummah, too, will be the possessors of the sword; that is, they will be charged with jihâd.

In the thirty-third chapter of the fifth book of the Tawrah, there is the following âyah:

“Haqq Taâ’lâ came from Mount Sinai, rose unto us from Sâ'ir and appeared on Mount Pâran.” Just as this âyah, with the phrase “Haqq coming from Mount Sinai,” informs of the nubuwwah of Mûsâ, so does it inform of the nubuwwah of ‘Îsâ with the phrase “Haqq raising from Sâ'ir,” which is the Damascus mountains. In the same way, with the phrase “Haqq appearing from Mount Pâran,” which is unanimously accepted as the Hijaz mountains, the âyah, definitely, informs of the risalah of Ahmad (asm).

Furthermore, regarding the sahabah of the prophet who appears from the Pâran Mountains, in the Tawrah, there is the following âyah that confirms the âyah ذلِكَ مَثَلُهُمْ فِى التَّوْرَيةِ14 at the end of surah al-Fath: “The flags of the sacred ones are with them, and they are on his right.” The âyah describes them as the sacred ones. That is, “His sahabah are sacred and sâlih awliyâ.”

In the forty-second chapter of the book of the prophet Ash’iya15, there is the following âyah: “In the âkhirzaman, Haqq Subhânahu will send His chosen and distinguished servant. He will teach His religion to him by sending Rûh al-Amîn Hazrat Jibrîl to him. Then he, too, will teach mankind what he has learnt from Rûh al-Amîn, and he will rule among mankind with haqq. He is a nûr; he will bring people out of the darkness. I am informing you of the thing Ar-Rabb informed me of before it happened.” Thus, this âyah explicitly describes the attributes of Muhammad ‘Alayhissalâtu Wassalâm, the prophet of the âkhirzaman.

In the fourth chapter of the book of the prophet Mikhail16, also known as Mishâil, there is the following âyah: “In the âkhirzaman, there will be an ummah honoured with the rahmah of Allah. They will choose the blessed mountain to perform ‘ibâdah to Haqq. Many nations from different climes will gather there, and they will perform ‘ibâdah to Ar-Rabb, Who is Wâhid. They will not associate sharîks with Him.” Here, this âyah explicitly describes the ummah of Muhammad (asm) famous with the title al-ummah al-marhûmah17, andthe most blessed mountain in the world, Mount 'Arafat, and takbîr uttered by the pilgrims who come from all climes and their ‘ibâdah on that mountain.

In the seventy-second chapter of the Zabûr, there is the following âyah: “He shall own from sea to sea and from the rivers to the end of the earth and its boundaries... and the rulers of Yemen and Algeria shall bring him presents... and sultâns shall prostrate before him and obey him... and salawât shall be offered for him along with du’â filled with barakah... and his nûr shall shine from Madinah... and he shall be mentioned for all eternity... his name existed before the sun came into existence… his name shall shine so long as the sun exists.”

Thus, this âyah explicitly describes Fakhr al-‘Âlam18 ‘Alayhissalâtu Wassalâm. After Hazrat Dâwud ‘Alayhissalâm, is there any other prophet besides Muhammad the Arabian ‘Alayhissalâtu Wassalâm who came and disseminated his religion from east to west, who made rulers pay tribute, and who subjected sultâns to himself as though prostrating before him, and who else has received the salawât and du'â from one-fifth of mankind every day and whose nûr has shone from Madinah? Who else can be shown?

Furthermore, the thirtieth âyah of the fourteenth chapter of the Turkish translation of Yuhanna's19 Injîl is this: “I shall not speak with you for much longer, for the head of this ‘âlam is coming, and I do not ever have what he has!” Here, the phrase “the head of ‘âlam” refers to Fakhr al-‘Âlam. And the title Fakhr al-‘Âlam is the most famous title of Muhammad the Arabian ‘Alayhissalâtu Wassalâm.

Also, the seventh âyah of the sixteenth chapter of Yuhanna's Injîl is this: “But I am telling you the haqq. My departure is beneficial for you because the comforter will not come to you unless I go.” Now, see! Who other than Muhammad the Arabian ‘Alayhissalâtu Wassalâm is the head of ‘âlam and who other than him offers true solace to mankind? Yes, Fakhr al-‘Âlam is he, and he is the one who saves transitory man from eternal extinction and offers comfort to them.

Furthermore, the eighth âyah of the sixteenth chapter of Yuhanna's Injîl: “When he comes, he will silence and convince the world regarding the issues of sin, righteousness, and judgment.” Other than Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who else has come and transformed the corruption of the world into righteousness, delivered mankind from sin and shirk, and changed politics and the sovereignty of the world?

Furthermore, in Yuhanna's Injîl, the sixteenth chapter, the eleventh âyah: “For the time has come for the coming of the head of ‘âlam.” The head of ‘âlam is certainly Ahmad Muhammad ‘Alayhissalâtu Wassalâm, who is the sayyîd of mankind. {Note: Yes, he is such a head and sultân that for one thousand three hundred and fifty years and in each century among the greater part of the centuries, he has at least three hundred and fifty million followers and subjects. They obey his commands through perfect submission and obedience, and they renew their allegiance to him by offering salâm every day.}

Furthermore, in Yuhanna's Injîl, the sixteenth chapter, the thirteenth âyah: “But when he, the rûh of Haqq comes, he will guide you all to the haqiqah because he does not speak on his own. Telling you everything he has heard, he will inform you of future things.” Here, this âyah is explicit. Who else but Muhammad the Arabian ‘Alayhissalâtu Wassalâm could be the one who invites all mankind to the haqiqah, gives every news from wahy, speaks of what he has heard from Jibrîl and provides detailed information about the qiyâmah and the âkhirah? And who else could it be other than him?

Additionally, there are the Syriac and Hebrew names of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm that mean Muhammad, Ahmad and Mukhtar in the books of the earlier prophets.

For example, in the book of Hazrat Shu'ayb in the form of pages, his name is مُشَفَّحْ (Mushaffah) which means Muhammad. In the Tawrah, مُنحَمَنَّا‌ (Munhamanna), which again means Muhammad, and also ‌حِمْياطا (Himyâtâ), which means the prophet of al-haram20. In the Zabûr, he is mentioned with the name ‌اَلمُخْتَارْ (al-Mukhtâr). Again, in the Tawrah, ‌الخَاتَمُ الخاتم‌ (al-Khâtam al-Khâtam). Also, in the Tawrah and the Zabûr, ‌مُقِيمُ السنّه‌ (Muqîm as-Sunnah). In the book of Ibrâhîm in the form of pages and the Tawrah, it is ‌مازماز (Mazmaz). Also, in the Tawrah, it is ‌اَحْيَدْ (Ahyad).

Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm said,اِسْمِى فِى الْقُرْآنِ مُحَمَّدٌ وَ فِى اْلاِنْجِيلِ اَحْمَدُ وَ فِى التَّوْرَيةِ اَحْيَدُ 21. Also, in the Injîl, one name of the prophet is صاحب القضيب و الهراوة (Sahib’ul Qadîbi wa-l Herawa), the possessor of the sword and the staff. Indeed, amongst the prophets who possessed a sword, the greatest one is Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, who was charged with the duty of jihâd together with his ummah. In the Injîl, again, he was mentioned as صاحب التاج (Sahib at-Tâj). Yes, the title Sâhib at-Tâj is particular to Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm. Tâj means amama, that is sariq. In former times, among the nations, it was the majority of the people of the Arab nation who wore the sariq and turban. صاحب التاج (Sahib at-Tâj) in the Injîl certainly refers to Ar-Rasûl Al-Akram (‘Alayhissalâtu Wassalâm).

Furthermore, in the Injîl, البارقليط (Al-Bâraqlit) or الفارقليط (Al-Fâraqlit): in the tafsirs of Injîl, these words were interpreted as the one who distinguishes between haqq and bâtil and worships Haqq; it is the name of a personage who will urge future mankind to the haqq.

In one part of the Injîl, ‘Îsâ ‘Alayhissalâm said, "I will depart so that the head of the world shall come." After Hazrat ‘Îsâ ‘Alayhissalâm, has anyone else come, other than Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, who will be the head of the world, distinguish and separate haqq from bâtil, and guide mankind in place of Hazrat ‘Îsâ ‘Alayhissalâm? It indicates that Hazrat ‘Îsâ ‘Alayhissalâm was constantly delivering the good tidings to his ummah and informing them of “One will come, and there will be no further need for me. I am his predecessor; I am the bearer of the glad tidings of him.”

Just as this noble âyah:

واِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِى اِسْرَائِيلَ اِنِّى رَسُولُ اللّٰهِ اِلَيْكُمْ مُصَدِّقًا لِمَا بَيْنَ يَدَىَّ مِنَ التَّوْرَيةِ وَمُبَشِّرًا بِرَسُولٍ يَاْتِى مِنْ بَعْدِى اسْمُهُ اَحْمَدُ22

{Note: ‌اُمَّتُهُ الْحَمَّادُونَ‌23 The famous traveller Awliyâ Chelebi read the following âyah from the noble Injîl written on gazelle skin at the tomb of Hazrat Sham'un al-Safa. The âyah revealed about Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm: ايتون A boy, ازربيون that is, he shall be from the progeny of Ibrâhîm; پروفتون he shall be a prophet;لوغسلين  he shall not be a liar; بنت his افزولات birthplace shall be Makkah; كه كالوشير he shall come with piety; تونومني  his blessed name مواميت shall be Ahmad Muhammad; (The word مواميت Mawamit was distorted from Mamad, and Mamad is also altered from Muhammad.) اسفدوس those who obey him تاكرديس shall be the masters of this world  بيست بيثand the world shall be his possession.}

Yes, in the Injîl, Hazrat ‘Îsâ ‘Alayhissalâm gave the glad tidings to his ummah of the coming of the most significant head of mankind many times; he mentioned that personage with particular names. Those names, of course, are in Syriac and Hebrew. Ahl al-tahqîq have seen them. The meaning of these names is "Ahmad, Muhammad, Al-Fariq Bayn al-Haqq wa’l Bâtil.24 " That is, ‘Îsâ ‘Alayhissalâm repeatedly gave the glad tidings of Ahmad ‘Alayhissalâtu Wassalâm.

Question:  If you say, why did Hazrat ‘Îsâ ‘Alayhissalâm give more glad tidings than the other prophets? The others just informed; they gave few glad tidings.

The Answer: Because Ahmad ‘Alayhissalâtu Wassalâm possesses an elevated Sharî’ah that is easier and more comprehensive compared to the rigorous Sharî’ah of the sons of Israel, who do not accept ‘Îsâ ‘Alayhissalâm, and that will complete the deficiencies in the laws of Sharî’ah of ‘Îsâ (as) as well as saving ‘Îsâ ‘Alayhissalâm from the terrible denial and slander of the Jews and his religion from terrible corruption. Therefore, he repeatedly gave the glad tidings, “The head of ‘âlam is coming!”

Thus, in the Tawrah, the Injîl, the Zabûr and the other prophetic scriptures in the form of pages, with such significance, there are discussions of a prophet who will come at a later time; there are many âyahs, as we have previously pointed out some examples. He was mentioned by various names in these books. Who else could it be, other than Hazrat Muhammad ‘Alayhissalâtu Wassalâm, the prophet of âkhirzaman, who all prophetic books mentioned with such significance in repeated âyahs?

The Second Kind

The second kind of irhâsat and the proofs of nubuwwah are as follows:

Before the mission of nubuwwah was bestowed upon Muhammad (asm), during the period of fatrah, the learned men and certain individuals, who were the awliyâ and the ‘ârif of Allah of that time, informed of the coming of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, disseminated this news and passed it down to future centuries through their poetry. These are numerous; we will only mention some of them that are well-known and have been accepted and narrated by the ‘ulamâ of history and the prophet's life (Siyar). For instance:

First: One of the rulers of Yemen, named Tubba', saw the attributes of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm in earlier books and believed in him. He declared a poem of his as follows:

شَهِدْتُ عَلَى اَحْمَدَ اَنَّهُ رَسُولٌ مِنَ اللّٰهِ بَارِى النَّسَمِ

فَلَوْ مُدَّ عُمْرِى اِلَى عُمْرِهِ لَكُنْتُ وَزِيرًا لَهُ وَابْنَ عَمٍّ

That is, “I confirm the risalah of Ahmad (asm). If I could reach his time, I would be his minister and cousin.” [That is, I would be a devoted servant to him, like 'Ali (ra).]

Second: The well-known Quss bin Sâ'ida was a sharp-minded man with an enlightened heart and the most famous and significant orator of the Arab tribe, known for his monotheism. Before the mission of nubuwwah was bestowed upon Muhammad (asm), he declared his risalah with this poem:

اَرْسَلَ فِينَا اَحْمَدَ خَيْرَ نَبِىٍّ قَدْ بُعِثَ ٭ صَلَّى عَلَيْهِ اللّٰهُ مَا عَجَّ لَهُ رَكْبٌ وَ حُثَّ25

Third: Qâ'b bin Lu'ayy, one of the ancestors of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, declared the nubuwwah of Ahmad (asm) by way of ilham as follows:

عَلَى غَفْلَةٍ يَاْتِى النَّبِىُّ مُحَمَّدٌ فَيُخْبِرُ اَخْبَارًا صَدُوقًا خَبِيرُهَا

That is, “Suddenly, Muhammad the prophet will come and bring the factual news.”

Fourth: Sayf bin Dhiyazan, one of the rulers of Yemen, saw the attributes of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm in former books and believed in him; he longed to see him. When 'Abd al-Muttalib, the grandfather of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, went to Yemen with a caravan from the Quraysh tribe, Sayf bin Dhiyazan summoned them and said:

اِذَا وُلِدَ بِتِهَامَةَ وَلَدٌ بَيْنَ كَتْفَيْهِ شَامَةٌ كَانَتْ لَهُ اْلاِمَامَةُ وَاِنَّكَ يَا عَبْدَ الْمُطَّلِبِ لَجَدُّهُ

That is, "A child will be born in Hijaz. There is a mark between his shoulders that resembles a seal. Thus, this child will become the imam of all mankind." Then, he privately called 'Abd al-Muttalib and said to him, "You are his grandfather." He provided this information as a karâmât before the mission of nubuwwah was bestowed upon Muhammad (asm).

Fifth: Waraqa bin Nawfal was a cousin of Khadija al-Kubra. When the first wahy was sent, Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm became worried. Khadija al-Kubra described the event to the well-known Waraqa bin Nawfal. Waraqa said, “Send him to me.” Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm went to Waraqa and told him about his state when the wahy was revealed. Waraqa said:

بَشِّرْ يَا مُحَمَّدُ اِنِّى اَشْهَدُ اَنَّكَ اَنْتَ النَّبِىُّ الْمُنْتَظَرُ وَبَشَّرَ بِكَ عِيسَى

That is, “Do not worry. That state is the state when you start to receive wahy. Good news! You are the awaited prophet. ‘Îsâ (as) gave glad tidings of you."

Sixth: Before the mission of nubuwwah was bestowed upon Muhammad (asm), an ‘ârif of Allah named Athkalân al-Himyarî would ask the people of Quraysh whenever he encountered them, "Is there anyone among you who claims to be a prophet?" They would respond, “No!” However, when he asked again after the mission of nubuwwah was bestowed upon Muhammad (asm), this time they replied, “Yes, someone is claiming to be a prophet.” Athkalan said, "Thus, the world is awaiting him!"

Seventh: Ibn al-'Alâ, a famous Christian ‘âlim, who had never seen the prophet, gave the news of his coming before the mission of nubuwwah was bestowed upon Muhammad (asm). Later, he came and saw Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm and said:

وَالَّذِى بَعَثَكَ بِالْحَقِّ لَقَدْ وَجَدْتُ صِفَتَكَ فِى اْلاِنْجِيلِ وَبَشَّرَ بِكَ ابْنُ الْبَتُولِ

That is, "I saw your attributes in the Injîl and believed in you. The Son of Maryam (Batûl) gave glad tidings of your coming."

Eighth: Abovementioned Abyssinian ruler Negus said:

لَيْتَ لِى خِدْمَتَهُ بَدَلاً عَنْ هذِهِ السَّلْطَنَةِ

That is, "Instead of this sovereignty, I wish I were the servant of Muhammad the Arabian ‘Alayhissalâtu Wassalâm. Serving him is far superior to the sovereignty."