The Nineteenth Letter- The Miracles of Ahmad (asm)

The Sixteenth Sign:

The wonders called irhâsat, which occurred in relation to nubuwwah before the mission of nubuwwah was given to him, are also proofs of his nubuwwah. These were of three kinds:

THE FIRST KIND

Through the nass of Qur'an, it is the news given by the Tawrah, the Injil, the Zabûr and scriptures revealed to other Prophets about the nubuwwah of Ahmad ‘Alayhissalâtu Wassalâm. Indeed, since those books are samâwî and since possessors of those books are prophets, in any case, surely, it is a necessity and certainty that they would mention the one who abrogated their religions, changed the shape of the universe, and illuminated half of the earth with the nûr he brought. Is it possible that those books, which reported minute events, would not report the greatest event of humanity, the event of Muhammad ‘Alayhissalâtu Wassalâm? Yes, since they would evidently report it, they would either deny it so that they may save their religion from destruction and their books from abrogation, or they would confirm it so that through that man of haqiqah, they may save their religion from superstition and corruption. Whereas, both friend and foe agree that there is no sign of denial in any book. Therefore, there is confirmation. Since there is absolute confirmation, and since there is a definite reason and fundamental cause which require the existence of such confirmation, we too shall prove this through three decisive proofs which indicate the existence of this confirmation:

First Proof: Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm says to them through the tongue of the Qur'an: "In your books, there is confirmation and attributes of me. In the things I declare, your books confirm me." He challenges 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 الْكَاذِبِينَ1

"Bring your Tawrah, read it and come; we will bring our children and women of our household, and open our hands in the court of Janâb-i Haqq, and offer du’â against the liars with a curse!”

Despite him continuously hitting them over the head with âyahs such as these, no Jewish scholar nor Christian priest was able to show any error of his. If they had been shown, those very numerous and very obdurate and envious kâfirs and munâfiq Jews and the whole ‘âlam of kufr would have proclaimed it everywhere. He also said: "Either find any error of mine, or I shall have jihâd with you until you are destroyed!” Whereas, they chose war, wretchedness and migration. Which means they could not find any error of his. If an error was found, they would have been saved.

Second Proof: Since the words of the Tawrah, the Injil and the Zabûr do not have the miraculousness of those of the Qur'an, and since they have also been continually translated, again and again, many alien words have intermingled within them. Also, the words of commentators and their false interpretations have been confused with their âyahs. Also, the corruption of some ignorants and those who had bad intentions and enmity have been added within them. In these ways, the corruptions and alterations have multiplied in those books. Shaykh Rahmatullah al-Hindî (the well-known ‘ulamâ) proved to Jewish and Christian scholars and priests thousands of corruptions in the books before the Qur’an and silenced them. Thus, together with these corruptions, in this time even the well-known Husayn Jisri (Rahmatullahi ‘Alayh) took one hundred and fourteen proofs to the nubuwwah of Ahmad (asm) from those books. He wrote them in Risale al-Hamîdiya. The late Ismail Hakki of Manastir translated that Risale into Turkish. Whoever wishes may refer to it and see.

Also, many Jewish and Christian ‘ulamâ declared and admitted: “The attributes of Muhammad the Arabian ‘Alayhissalâtu Wassalâm were written in our books.” Yes, primarily the famous Roman Ruler Heraclius, who was a non-Muslim, confessed and said: "Yes, ‘Îsâ ‘Alayhissalâm reports of Muhammad ‘Alayhissalâtu Wassalâm."

Also, the Roman Ruler called Muqawqis, the ruler of Egypt, and one of the most celebrated Jewish ‘ulamâ Ibn Suriya and Ibn Akhtab and his brother Kâ'b bin Asad and Zubayr bin Bâtiyâ, Ibn Akhtab who were well-known ‘ulamâ and leaders, although remaining non-Muslim, declared: "Yes, his attributes are in our books, our books mention him."

Also, amongst the well-known Jewish ‘ulamâ and Christian priests, those who gave up obduracy and came to îmân after seeing the attributes of Muhammad (asm) in the books before the Qur’an, showed his attributes in the Tawrah and the Injil and silenced other Jewish and Christian ‘ulamâ. For instance, the famous 'Abd Allah bin Salâm, Wahb bin Munabbih, Abu Yâsir and Shamul (This person lived at the time of Tubba', the ruler of Yemen Just as Tubba' and came to îmân before the mission of prophethood was given to Muhammad (asm) and without seeing him, so Shamul too) and the two sons of Sa'ya, Asid and Tha'laba, that before the mission of prophethood was given to Muhammad (asm), an ‘ârif of Allah called Ibn al-Hayyaban was the guest of the tribe of Bani Nadir. He said قَرِيبٌ ظُهُورُ نَبِىٍّ هذَا دَارُ هِجْرَتِهِ   2 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 the tribe وَاللّٰهِ هُوَ الَّذِى عَهَدَ اِلَيْكُمْ فِيهِ ابْنُ هَيْبَان That is, “Don’t fight with him, he is the one whom Ibn al-Hayyaban informed of.” But they did not listen to him and they got a merited punishment.

Also, 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 came to îmân and silenced those who did not come to îmân.

Also, one of the famous Christian ‘ulamâ, the aforementioned monk Bahira that 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 sake. He saw that a piece of cloud, which was casting its shadow on the caravan, continued to cast its shadow in the same place. “This means the man I were seeking had remained there!” Then, he had sent someone to fetch him. He told Abu Talib: "Return and go to Makkah! The Jews are exceedingly envious, his attributes are described in the Tawrah, they shall betray."

Also, Nestorian Abyssinians and Negus, the ruler of Abyssinian came together to îmân as they saw the attributes of Muhammad (asm) in their books.

Also, a well-known Christian ‘âlim called Daghatr saw the attributes and came to îmân. He proclaimed this among the Byzantines and became a shahîd.

Also, among the Christian leaders, Hârith bin Abi Shumar al-Ghasânî and the great rulers and religious leaders of Damascus, that is, well-known people like Sahib al-Ilya, Heraclius, Ibn Natur and al-Jarud, saw his attributes in their books and came to îmân. Only Heraclius did not pronounce his îmân for the sake of world sovereignty.

Also, similarily, Salman al-Farsi, he also had been a Christian formerly. After he saw the attributes of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, he was searching for him.

Also, an important ‘âlim called Tamim, and the well-known Abyssinian ruler Negus, and the Abyssinian Christians, and the priests of Najran, all unanimously declared that “We saw the attributes of the prophet in our books, through this we came to îmân.”

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

First: In the Zabûr, there is the following âyah: اَللّٰهُمَّ ابْعَثْ لَنَا مُقِيمَ السُّنَّةِ بَعْدَ الْفَتْرَةِ 3 As for مُقِيمَ 4 السُّنَّةِ  "Muqîm as-Sunnah" is the name of Ahmad.

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

A second âyah of the Injil  اِنِّى اَطْلُبُ مِنْ رَبِّى فَارَقْلِيطًا يَكُونُ مَعَكُمْ اِلَى اْلاَبَدِ That is, “I ask from my Rabb a Prophet who distinguishes haqq from bâtil, which he may abide with you for all eternity. Fâraqlid is the name of the prophet meaning اَلْفَارِقُ بَيْنَ الْحَقِّ وَ الْبَاطِلِ 5   in those Books.

An âyah of the Tawrah:

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

“Hâjar who is the mother of Hazrat Ismâ'il will have children. Amongst her children, one will emerge who 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 the sons of ‘Isma'il, who are the sons of Isrâîl’s brother; I shall place My word in his mouth, he will speak through my wahy. I shall punish whoever does not accept him."

A 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 6

A WARNING: In those books, the name of Muhammad came in the form of Syriac names such as Mushaffah, Munhamanna and Himyata and of his Hebrew names, meaning Muhammad. The exceedingly envious Jews also distorted those explicit ones.

An âyah of Zabûr: 7 يَا دَاوُدُ يَاْتِى بَعْدَكَ نَبِىٌّ يُسَمَّى اَحْمَدَ وَمُحَمَّدًا صَادِقًا سَيِّدًا اُمَّتُهُ مَرْحُومَةٌ

Also, one of the seven 'Abd Allah's, 'Abd Allah bin 'Amr bin al-'As, who made minute investigations on the books before the Qur’an, and 'Abd Allah bin Salâm, who first came to Islam among the well-known Jewish ‘ulamâ, and Kâ'b al-Ahbar one of the well-known ‘âlim among the Son of Isrâîl, through proclaiming they all indicated the following âyah in the Tawrah, which was not so much corrupted at that time. A part of the  âyah is this, after addressing Hazrat Mûsâ, by addressing the forthcoming prophet, it 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 اللّٰهُ8

Another âyah of the Tawrah: 9 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 meaning Muhammad.

Another âyah of the Tawrah: اَنْتَ عَبْدِى وَرَسُولِى سَمَّيْتُكَ الْمُتَوَكِّلَ10

Here, in this âyah, the prophet who will come after Hazrat Mûsâ and the sons of Ismâ'il who were the brother of the sons of Ishaq11 is addressed.

Another âyah of the Tawrah: 12 عَبْدِىَ الْمُخْتَارُ لَيْسَ بِفَظٍّ وَلاَ غَلِيظٍ

Here, the meaning of الْمُخْتَارُ   Mukhtar is Mustafa, also a name of the prophet.

Regarding the description of the prophet in Injil, who will come after ‘Îsâ which is given as good tidings in several âyah of the Injil with the title of "the chief of the ‘âlam.": مَعَهُ قَضِيبٌ مِنْ حَدِيدٍ يُقَاتِلُ بِهِ وَاُمَّتُهُ كَذلِكَ 13 Thus, this âyah indicates that a prophet, who is the possessor of the sword and charged with jihâd will come. قَضِيبٌ مِنْ حَدِيدٍ  Qadib min hadid14 means sword. The âyah at the end of Sura al-Fath وَ مَثَلُهُمْ فِى اْلاِنْجِيلِ كَزَرْعٍ اَخْرَجَ شَطْاَهُ فَآزَرَهُ  فَاسْتَغْلَظَ فَاسْتَوَى عَلَى سُوقِهِ يُعْجِبُ الزُّرَّاعَ لِيَغِيظَ بِهِمُ الْكُفَّارَ 15 indicates to other âyahs of Injil like this âyah and together with Injil, it declares that Muhammad ‘Alayhissalâtu Wassalâm is the possessor of the sword and charged with jihâd and His ummah too will be the possessors of the sword, that is, they will be charged with jihâd like him.

In the Thirty-Third Chapter of the Fifth Book of the Tawrah, there is the following âyah:

“Haqq Taâ’lâ came from the mount of Sinai, rose unto us from Sa'ir and appeared on Mount Paran.” Just as this âyah, with the phrase "The coming of Haqq from the mount of Sinai" reports of the prophethood of Mûsâ, and with the phrase "The rise of Haqq from Sa'ir" reports of the prophethood of ‘Îsâ, so too the phrase "The appearance of Haqq from Mount Paran” which unanimously consists of the mountains of Hijaz, necessarily reports news of the prophethood of Ahmad (asm). Also, regarding the sahabah of the prophet who appear from the Paran Mountains, in the Tawrah, there is the following âyah which confirms the sentence ذلِكَ مَثَلُهُمْ فِى التَّوْرَيةِ16  at the end of Sura al-Fath:  “The flags of the blessed ones are with him, and they are on his right.” It describes them as “the blessed ones”. That is, “His sahabah are blessed and sâlih awliyâ.”

In the forty-second chapter of prophet  Ash’iya’s17 book, there is the following âyah: “In the âkhirzaman, Haqq Subhânahu will send His selected and chosen servant, and teach him His Ilahî religion through assigning Rûh al-Amîn to him, who is Hazrat Jibril. Then, he too will teach people as Rûh al-Amîn taught him, and he will rule among the people with haqq. He is a nûr, he will bring people out of the darkness. I am reporting the thing that Ar-Rabb declared before it happened.” Thus, this âyah describes explicitly, the attributes of Muhammad ‘Alayhissalâtu Wassalâm, who is the prophet of the âkhirzaman.

In the fourth chapter of the book of the prophet Mikhail18 , who bears the name Mishâil, there is the âyah: “In the âkhirzaman, there shall be an ummah, who receives the rahmah of Allah. They shall choose the blessed mountain to perform ‘ibâdah to Haqq. There shall be gathered with lots of people from different climes and they will perform ‘ibâdah to Ar-Rabb Who is Wâhid. They shall not commit shirk.”

Here, this âyah explicitly describes the most blessed mountain in the world, Mount 'Arafat, and the proclamations of "Allahu Akbar!" and ‘ibâdah of those performing the Hajj pilgrimage who come from all climes, and the ummah of Muhammad (asm) famous with the title al-ummah al-marhûmah19 .

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 earth’s end and its extreme limits... the rulers of Yemen and Algeria shall bring presents to him... and sultâns shall prostrate and submit to him... Salâh is offered for his sake and du’â with barakah shall be offered for his sake... the nûrs of his shall shine from Madinah... his dhikr shall continue to all eternity... his name has existed before the existence of the sun and shall shine so long as the sun exists.”

Thus, this âyah describes the Fakhr al-‘Âlam20 ‘Alayhissalâtu Wassalâm most clearly. After Hazrat Dâwud ‘Alayhissalâm, apart from Muhammad the Arabian ‘Alayhissalâtu Wassalâm, is there any other prophet who came and disseminated his religion from east to west, who made rulers pay tribute, and who brought sultâns to submission as though prostrating to him and who gained the salawât and du'â which are offered every day by one-fifth of mankind and whose nûr has shined from Madinah? Who can be shown?

Also, the thirtieth âyah in the fourteenth chapter of the Turkish translation of Yuhanna's Injil21 is this: “I shall not speak with you for much longer, for the chief of this ‘âlam is coming, and I do not ever have what he has.” Thus, the expression of the chief of ‘âlam means Fakhr al-‘Âlam. And the title of Fakhr al-‘Âlam is the most famous title of Muhammad the Arabian ‘Alayhissalâtu Wassalâm.

Again in Yuhanna's Injil, chapter sixteen and seventh âyah is this: “But I am telling you the haqq. My departure is beneficial to you. For, the consoler shall not come to you, unless I go.”

Now see! Who other than Muhammad the Arabian ‘Alayhissalâtu Wassalâm is the chief of ‘âlam and who other than him offers true consolation to mankind? Yes, the Fakhr al-‘Âlam is he, and he is the one who saves transitory man from eternal extinction and offers consolation.

Also, the eighth âyah of the sixteenth chapter of Yuhanna's Injil: “When he comes, he will convince the world with the arguments concerning the sins, the righteousness and the judgement.” Other than Muhammad the Arabian ‘Alayhissalâtu Wassalâm, who came and turned the world's corruption into righteousness, saves men from sins and shirk and changes politics and world rule?

Also, the Yuhanna's Injil, the sixteenth chapter, the eleventh âyah: “For the judgement of the coming of the chief of ‘âlam has come”. Here the chief of ‘âlam is certainly Ahmad Muhammad ‘Alayhissalâtu Wassalâm who is the Sayyîd of Mankind. {Yes, he is such a chief and sultân that for one thousand three hundred and fifty years and in each century amongst the majority of the centuries he has at least three hundred and fifty million followers and subjects. They obey his commands through complete submission and through submitting every day, and  they renew their allegiance by offering salâm to him.}

Also, in Yuhanna's Injil, the sixteenth chapter and the thirteenth âyah: “But when he, the rûh of Haqq comes, he will guide you all to the haqiqah, for he does not speak his own. He will report to you future things by telling all that he has heard.” Here, this âyah is explicit. Apart from Muhammad the Arabian ‘Alayhissalâtu Wassalâm, is there anyone who invites all mankind to the haqiqah, and who gives every news of his from wahy, and who speaks of what he has heard from Jabrail, and who reported in detail about the qiyâmah and the âkhirah? And who other than he can be?

Also, the Syriac and Hebrew names of Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, meaning Muhammad, Ahmad and Mukhtar, are present in the books of other 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-haram22 . In the Zabûr, he is called by 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 in 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 23 .

Also, in the Injil, a name of the prophet is صاحب القضيب و الهراوة (Sahib’ul Kadîbi wa-l Herawa), that is the possessor of the sword and the staff. Indeed, amongst the prophets who possessed the sword, the greatest one is Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm who was charged with jihâd together with his ummah. In the Injil, again, it is "Sâhib at-Tâj". Yes, the title of "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 Arab nation who wore the sariq and headband by the majority. صاحب التاج (Sahib at-Tâj) in Injil certainly means “Ar-Rasûl Al-Akram” (‘Alayhissalâtu Wassalâm).

Also, in the Injil, البارقليط (Al-Bâraqlit) or الفارقليط (Al-Fâraqlit), which the meaning of "The distinguisher of haqq and bâtil who performs ‘ibâdah to Haqq." is given in the tafsirs of Injil, that is the name of one who will urge future people to the haqq.

In one place in the Injil, ‘Îsâ ‘Alayhissalâm said: "I will depart so that the chief of the world shall come." Has anyone come, other than Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm, after Hazrat ‘Îsâ ‘Alayhissalâm who will be the chief of the world, distinguish and separate haqq from bâtil, and guide mankind in place of Hazrat ‘Îsâ ‘Alayhissalâm? That means, Hazrat ‘Îsâ ‘Alayhissalâm was constantly giving the good tidings to his ummah and reporting: “One will come and no need will remain for me. I am his forerunner and bear the good tidings of his.” 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 اَحْمَدُ24

{ ‌اُمَّتُهُ الْحَمَّادُونَ‌25 the famous traveller Awliyâ Chelebi, at the tomb of Hazrat Sham'un al-Safa,  read the following âyah from the Noble Injil, written on gazelle hide. The âyah revelated Ar-Rasûl Al-Akram ‘Alayhissalâtu Wassalâm: ايتون  A boy ازربيون that is, he shall be from the progeny of Ibrâhîm پروفتون shall be a Prophet. لوغسلين  shall not be a liar; بنت his افزولات birthplace shall be Makkah; كه كالوشير shall come with piety;  تونومني his blessed name  مواميت shall be Ahmad Muhammad; (The word, Mawamit, was distorted from Mamad, which is distorted from Muhammad.)  اسفدوس shall those who obey him  تاكرديس be masters in this world  بيست بيثand may the world be his possession."}

Yes, in the Injil, Hazrat ‘Îsâ ‘Alayhissalâm gives the good tidings many times to his ummah; the most important chief of mankind will come... He mentions that person with certain names. Those names, of course, are in Syriac and Hebrew. Ahl al-tahqîq have seen them. Those names mean "Ahmad, Muhammad, Al-Fariq Bayn al-Haqq wa’l Bâtil".26 That is to say, ‘Îsâ ‘Alayhissalâm a number of times gave the good tidings of Ahmad ‘Alayhissalâtu Wassalâm.

Question:  If you say, why does Hazrat ‘Îsâ ‘Alayhissalâm give more good tidings than the other prophets; the others just report them, the form of good tidings is lesser?

The Answer: Because Ahmad ‘Alayhissalâtu Wassalâm together with saving ‘Îsâ ‘Alayhissalâm from the fearsome denial and slander of the Jews, and his religion from corruption, he also possessed an elevated Sharî’ah, which is easy and all-encompassing compared to the arduous Sharî’ah of the Children of Israel who do not recognize ‘Îsâ ‘Alayhissalâm, and in the aspect of ordinances, which will complete the deficiencies of the Sharî’ah of ‘Îsâ (as). That is why he often gave the good tiding of “the chief of ‘âlam is coming!”.

Thus, in the Tawrah, the Injil, the Zabûr and the other books of prophets in the form of pages, with such importance, are elucidations of a Prophet who will come at a later time, there are many âyahs. Just as we pointed out some examples of these, he is mentioned in those books with many names. Is there anyone other than the prophet of the âkhirzaman Hazrat Muhammad ‘Alayhissalâtu Wassalâm which all the books of the prophets elucidated so repeatedly in their âyahs, and with such importance?