The First Kind is the news given by the Torah, the Bible, the Psalms and other scriptures about Muhammad (pbuh).


This kind of irhasat comprises the tidings of Muhammad’s (PBUH) prophethood given by the Torah, the Bible, the Psalms of David, and the scriptures revealed to other prophets, as stated by the Qur’an. Indeed, since those Books are revealed scriptures and those who brought them were prophets, it is necessary and certain that they should have mentioned the one who would supersede their religions, change the shape of the universe, and illuminate half the earth with the light he brought. Is it possible that those scriptures, which foretold insignificant events, would not speak of the most important phenomenon of humanity, the prophethood of Muhammad (PBUH)? Yes, since they would certainly speak of it, they would either denounce it as a falsehood and so save their religions from destruction and their books from abrogation, or they would affirm it, and through that man of truth, save their religions from superstition and corruption. Now, both friend and foe agree that there is no sign of any such denouncement in the scriptures, in which case there must be affirmation. And since there is certain affirmation, and since there is a definite reason and fundamental cause for such affirmation, we too shall demonstrate through three categorical proofs the existence of this affirmation:

F i r s t  P r o o f : Allah’s Noble Messenger (Upon whom be blessings and peace) says to them through the tongue of the Qur’an: “Your scriptures describe and confirm me; they confirm me in the things I say.” He challenges them with verses such as,

Say, “Bring the Torah and read it, if you are men of truth!”1

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!”2

Despite his continuously taunting them with verses such as these, no Jewish scholar or Christian priest was able to show he had made any error. If they had been able to, those very numerous and very obdurate and jealous unbelievers and dissembling Jews and the whole world of unbelief would have proclaimed it everywhere. The Prophet also said:

“Either you find any error of mine, or I shall fight you until I destroy you!” And they chose war and wretchedness. That means they could not find any error. For if they had, they would have been saved from all that.

S e c o n d  P r o o f : The words of the Torah, the Bible, and the Psalms do not have the miraculousness of those of the Qur’an. They have also been translated again and again, and a great many alien words have become intermingled with them. Also, the words of commentators and their false interpretations have been confused with their verses. In addition, the distortions of the ignorant and the hostile have been incorporated into them. In these ways, the corruptions and alterations have multiplied in those Books. In fact, Shaykh Rahmat Allah al-Hindi, the well-known scholar, proved to Jewish and Christian scholars and priests thousands of corruptions in them, and silenced them. Nevertheless, despite these corruptions, in our times the celebrated Husayn Jisri (May Allah have mercy on him) extracted one hundred and ten indications to the prophethood of Muhammad (PBUH), and included them in his Risalat al-Hamidiya. This was translated into Turkish by the late Ismail Hakki of Manastir; whoever wishes may refer to it.

Also, many Jewish and Christian scholars acknowledged and admitted that the attributes of Muhammad the Arabian (Upon whom be blessings and peace) were written in their Books. The famous Roman Emperor Heraclius, who was a non-Muslim himself, said: “Jesus foretold Muham-mad’s coming.” 3

Also, another Roman ruler called Muqawqis, the Governor of Egypt, and celebrated Jewish scholars and leaders such as Ibn Suriya, Zubayr b. Batiya, Ibn Akhtab and his brother Ka‘b b. Asad, although remaining non-Muslim, admitted: “He is described in our Books.”4

Also, some of the well-known Jewish scholars and Christian priests gave up their obduracy on seeing Muhammad’s (PBUH) attributes as described in the above-mentioned books, and believed in him. They then pointed out these references to other Jewish and Christian scholars, and convinced them. Among them were the famous ‘Abd Allah b. Salam, Wahb b. Munabbih, Abu Yasir, the two sons of Sa‘ya, Asid and Tha‘laba, and Shamul.5 The latter lived at the time of Tubba‘, the ruler of Yemen. Shamul became a believer before Muhammad’s prophetic mission and without ever seeing him, just as Tubba‘ did.6 While the guest of the Bani Nadir before the prophetic mission, a gnostic called Ibn al-Hayyaban declared: “A prophet will soon appear, and this is the place to which he will emigrate.” He died there. Later, when that tribe was at war with Allah’s Messenger (Upon whom be blessings and peace), Asid and Tha‘laba came forward and cried out to the tribe: “By Allah, he is the one Ibn al-Hayyaban promised would come.”7 But they did not heed him, and paid the penalty.

Also, many of the Jewish scholars like, Ibn Yasin, Mikhayriq, and Ka‘b al-Ahbar, became believers on seeing the prophetic attributes in their Books, and silenced those who did not accept faith.8

Also, the famous Christian scholar and monk, Bahira, who was mentioned above:9 Allah’s Messenger (Upon whom be blessings and peace) was twelve years old when he went to Damascus with his uncle, and it was for his sake that Bahira invited the Quraysh. For he had seen a cloud casting its shadow on the travelling caravan. When it continued to do so, he realized that the one he was seeking had remained with the caravan, and had sent someone to fetch him. He told Abu Talib: “Return to Makkah! The Jews are exceedingly jealous and will resort to treachery, for his attributes are described in the Torah.”

Also, Nestor the Abyssinian, and the ruler of that country, the Negus, came to believe on seeing Muhammad’s attributes written in their Books.10

Also, a well-known Christian scholar called Daghatr became a believer on seeing the description of the Prophet, and was martyred when he proclaimed this among the Byzantines.11

Also, from the Christian leaders, Harith b. Abi Shumar al-Ghasani and the prominent rulers and religious leaders of Damascus such as Sahib al-Ilya, Heraclius, Ibn Natur and al-Jarud, entered the fold of Islam, after seeing the Prophet’s description in their Books. Of them, only Heraclius concealed his belief for the sake of worldly rule.12

Also, like these, Salman al-Farsi had also formerly been a Christian. He searched for the Noble Messenger (Upon whom be blessings and peace) after seeing his description.13

Also, a famous scholar called Tamim, and the well-known Abyssinian ruler, the Negus, and the Abyssinian Christians, and the priests of Najran, all unanimously declared that they had seen the Prophet’s description in their Books, and had come to believe in him.14

T h e  T h i r d  P r o o f : Here, as examples, we shall point out from the Gospel, the Torah, and the Psalms, a few instances of verses concerning our Prophet (Upon whom be blessings and peace).

First: In the Psalms, there is the following verse:

O Allah, send to us after the period between prophets one who will establish an exemplary model.15

Here, “One who will establish an exemplary model” refers to the Prophet Muhammad (PBUH).

A verse from the Gospels says:

The Messiah said: “I am leaving for my father and your father, so that He may send you the Paraclete,”16

that is, Ahmad Muhammad.

A second verse from the Gospels:

I ask from my Lord for the Paraclete that he may abide with you forever.17

Paraclete, meaning ‘the distinguisher of good from evil,’ is the name of our Prophet in those Books.

A verse from the Torah says:

Verily Allah told Abraham that Hagar -the mother of Isma‘il- will bear children. There will emerge from her sons one whose hand will be above all, and the hands of all will be opened to him in reverence.18

Another verse from the Torah:

And He said to Moses: “O Moses, verily I shall send them a prophet like you, from the sons of their brothers [the children of Isma‘il]; I shall place My word in his mouth, and shall punish whoever does not accept the words of the one who will speak in My name.”19

A third verse from the Torah:

Moses said: “O Lord! Verily I have found in the Torah the best of Communities that will emerge for the benefit of humanity, that will enjoin good and forbid wrong, and that will believe in Allah. Let it be my Community!” Allah said: “That is the Community of Muhammad.”20

A REMINDER: In those books, the name of Muhammad is given in Syriac form, such as Mushaffah, Munhamanna, Himyata, and names meaning Muhammad in Hebrew. Otherwise the name of Muhammad is explicitly mentioned only in a few places, which were also altered by the jealous Jews.21

A verse from the Psalms of David states:

O David! A prophet will appear after you, named Ahmad Muhammad; he will be truthful, and he will be a chief, and his Community will be forgiven.22

One of the Seven ‘Abd Allah’s, ‘Abd Allah b. ‘Amr b. al-‘As, who made extensive studies of the earlier scriptures, and ‘Abd Allah b. Salam, who was the earliest to accept Islam from among the famous Jewish scholars, and the famous scholar Ka‘b al-Ahbar from among the Children of Israel, all pointed out in the Torah, which was not then corrupted to its present extent, the following verse, which after addressing Moses, then addresses the Prophet-yet-to-come:

O Prophet, verily We have sent you as a witness, a bearer of glad tidings, a warner and a protection for the unlettered. You are My bondsman, and I have named you ‘the Reliant on Allah.’ You shall not be harsh, stern, and clamorous in the market places, nor shall you requite evil with evil, but instead pardon and forgive. Allah shall not take you unto Himself until you straighten a crooked people by causing them to say, “No god but Allah.”23

Another verse from the Torah:

Muhammad is Allah’s Messenger, his birthplace is Makkah, he will emigrate to Tayba, his rule will be in Damascus, and his Community will constantly praise Allah.24

In this verse, a Syriac word meaning Muhammad is mentioned for the word Muhammad.

Here is another verse from the Torah:

You are My bondsman and messenger, and I have named you ‘Reliant on Allah,25

which is addressed to a prophet who is to come after Moses, and is from the progeny of Isma‘il, the brother of Isaac.

In the following verse from the Torah,

My chosen bondsman is not harsh or stern,26

the meaning of Mukhtar (chosen) is the same as ‘Mustafa,’ a name of Muhammad.

In several places in the Gospels, a prophet who will come after Jesus is referred to as “the Master of the World.” He is described as:

He will have with him a staff of iron with which he will fight, as will his people.27

This verse indicates that a prophet will come with a sword, charged with waging jihad. Qadib min hadid (literally, staff of iron) means sword. And so will be his community. In agreement with the Biblical verse mentioned above, and referring to it as well as some other verses, the following Qur’anic verse at the end of Sura al-Fath also states that his community, like him, will be commanded to wage jihad:

And their similitude in the Gospel is like a seed that sends forth its blade, then makes it strong; it then becomes thick, and it stands on its own stem, filling the sowers with wonder and delight. As a result, it fills the unbelievers with rage at them.28

In the Thirty-Third Chapter29 of the Fifth Book of the Torah, there is the following verse:

The Lord came from Sinai, rose up unto us from Sa‘ir, and shined forth from Mount Paran.30

In this verse, with the phrase “the Lord came from Sinai,” the prophethood of Moses is mentioned; with the phrase “rose up unto us from Sa‘ir” (Sa‘ir being a mountain near Damascus), the prophethood of Jesus is indicated. And the phrase “He shined forth from Mount Paran (the Paran Mountains being the mountains of Hijaz), gives tidings of the prophethood of Muhammad (PBUH), all will agree. Moreover, confirming the sentence, “This is their similitude in the Torah,”31 is the following verse of the Torah concerning the Companions of the Prophet who would shine forth from the Paran Mountains:

The flags of the blessed ones will be with him, and they will be on his right.32

In this verse, the Companions are described as “the blessed ones,” that is, his Companions are blessed, righteous men, the beloved ones of Allah.

In the Forty-Second Chapter of the Book of Isaiah, there are the following verses:

See My servant, whom I uphold; My Chosen One, in whom I delight. He will reveal justice to the nations of the world.... He will encourage the fainthearted, those tempted to despair. He will see full justice given to all who have been wronged. He will not be satisfied until truth and righteousness prevail throughout the earth, nor until even distant lands beyond the seas have put their trust in him.33

Here, the verses explicitly describe Muhammad (Upon whom be blessings and peace), the prophet at the end of time.

In the Fourth Chapter of the Book of Micah, are the following verses:

But in the last days it shall come to pass that the mountain of the House of Allah will be the most renowned one of all the mountains of the world, praised by all nations; people from all over the world will make pilgrimage there. “Come,” they will say to one another, “let us go up to the mountain of Allah and the House of Allah.”34

These verses obviously describe the most blessed mountain in the world, Mount ‘Arafat, and the worship and proclamations of “Allah is Most Great!” of those making the Hajj, who will flock there from all climes, and the Community of Muhammad, famous for the Divine Mercy it will receive.

In the Seventy-Second Chapter of the Psalms, there are the following verses:

And he will reign from sea to sea,

And from the River to the ends of the earth.

The kings of Yemen and the Islands

All will bring their gifts.

And to him all the kings will prostrate themselves,

All the nations will serve him.


And he will live,

And on his behalf prayer will be made constantly,

All day long he will be praised.


His name will prove to be to time indefinite,

It will continue as long as the sun.

All will be blessed in him,

All nations will praise him.35

These verses describe the Glory of the World, the Prophet Muhammad (Upon be blessings and peace) in most clear fashion. Apart from Muhammad the Arabian, what prophet has come since David (Upon whom be peace) who has spread his religion from East to West, made kings pay tribute, and brought rulers to submission as though prostrating; to whom every day one fifth of mankind offer benedictions and prayers, and whose lights have irradiated from Madinah? Has there been any other?

Again, the Turkish translation of John’s Gospel, Chapter Fourteen verse twenty,36 says:

I shall not speak with you for much longer, for the ruler of the world is coming, and I am nothing compared with him.

Thus, the title Ruler of the World means Glory of the World. And the title of Glory of the World is one of the most famous of Muhammad the Arabian’s (Upon whom be blessings and peace) titles.

Again in John’s Gospel, Chapter Sixteen verse seven, it says:

But I am telling you the truth. My departure is but for your benefit. For, unless I depart, the Comforter will not come.37

Now see, who other than Muhammad the Arabian (Upon whom be blessings and peace) is the Ruler of the World and true consoler of men? Yes, the Glory of the World is he, and he is the one who will save transitory man from eternal extinction and thus comforts him.

Again, the eighth verse of Chapter Sixteen in John’s Gospel:

When he comes, he will give the world convincing evidence concerning its sin, its righteousness, and its judgement.38

Who other than Muhammad the Arabian (Upon whom be blessings and peace) has turned the world’s wrongdoing into righteousness, saved men from sin and associating partners with Allah, and transformed politics and world rule?

Also from the Gospel of John, the eleventh verse of Chapter Sixteen:

There is deliverance from judgement, for the Ruler of this World has already been judged.39

Here “the Ruler of the World” is certainly Ahmad Muhammad (Upon whom be blessings and peace), for he is known as the Master of Humanity.40

Also, in John’s Gospel, the thirteenth verse of Chapter Twelve:41

But when he, the Spirit of Truth, comes, he will guide you all to the truth, for he will not be presenting his own ideas, but will be passing onto you what he has heard. He will tell you about the future.42

This verse is explicit. Who apart from Muhammad the Arabian (Upon whom be blessings and peace) has called all men to the truth, whose every statement was based on Revelation, has spoken what he had heard from Gabriel, and informed man in detail about the resurrection of the dead and the Hereafter? Who other than he could do this?

Also, the Books of other prophets include names in Syriac and Hebrew that correspond to the various names of the Prophet (PBUH), such as Muhammad, Ahmad, Mukhtar. For example, in the scriptures of the Prophet Shu‘ayb, his name is Mushaffah,43 and means ‘Muhammad.’ In the Torah, he is mentioned as Munhamanna, which again means ‘Muhammad,’ and as Himyata,44 which means ‘the Prophet of al-Haram.’ In the Psalms, he is called al-Mukhtar.45 Again in the Torah, the name is al-Hatam al-Khatam.46 Both in the Torah and in the Psalms, it is Muqim al-Sunna,47 in the scriptures of Abraham and in the Torah, he is mentioned as Mazmaz,48 and again in the Torah, as Ahyad.

Allah’s Most Noble Messenger (Upon whom be blessings and peace) himself said: “In the Qur’an, my name is Muhammad, in the Bible, Ahmad, and in the Torah, Ahyad.”49 In fact, the Bible refers to him as “The one with the sword and the staff.”50 Indeed, the greatest of the prophets who wielded the sword, and was charged with fighting in Allah’s way together with his community, was Allah’s Messenger (Upon whom be blessings and peace). The Gospels also describe him as “wearing a crown.”51 Yes, this title is particular to Allah’s Messenger, for “crown” means turban, for in former days, it was the Arabs who as a people, all wore the turban and headband. This definitely therefore refers to Allah’s Messenger.

The term Paraclete in the Gospel, or Faraqlit, is defined in Biblical interpretation as “the one who distinguishes truth from falsehood.”52 It is therefore the name of one who in the future will lead people to the truth.

In one place in the Gospels, Jesus (Upon whom be peace) says: “I am going so that the Lord of the World may come.”53 Who other than the Noble Prophet (Upon whom be blessings and peace) has come after Jesus who will be the Ruler of the World, distinguish and separate truth from falsehood, and guide mankind in place of Jesus? That is to say, Jesus (Upon whom be peace) was constantly giving his community the good news: Another will come; no need will remain for me. I am his forerunner and herald. Confirming this is the following verse of the Qur’an:

And remember, Jesus, the son of Mary, said: “O Children of Israel! I am the Messenger of Allah unto you, confirming that which was revealed before me in the Torah and bringing the good tidings of a Messenger to come after me, whose name is Ahmad [the Praised One].”54

Yes, in the Gospels, Jesus gave the glad tidings many times, that the greatest leader of mankind would come. He is mentioned with various names, in, of course, Syriac and Hebrew-which scholars have seen, which bear the meaning of Ahmad, Muhammad, and the Distinguisher between Truth and Falsehood. That is to say, on many occasions Jesus (Upon whom be peace) told of the coming of Ahmad (Upon whom be blessings and peace).55

Q u e s t i o n : Why is it that while the other prophets foretell the coming of Muhammad (PBUH), Jesus (PUH) does so more fully and in the form of good news?

T h e  A n s w e r : Because Ahmad (Upon whom be blessings and peace) defended Jesus (Upon whom be peace) against the fearsome denials and slander of the Jews, and saved his religion from corruption. Furthermore, in the face of the burdensome Shari‘a of the Children of Israel, who did not recognize Jesus, he came with an elevated Shari‘a which was easy, all-encompassing, and completed the deficiencies of Jesus’ Shari‘a. For these reasons, Jesus often gave the good news, the Ruler of the World will come!

Now it is clear that in the Torah, the Gospels, the Psalms of David, and in the scriptures of other prophets, there are numerous discussions of a prophet who is to come at a later time, many verses mentioning him. Just as we pointed out examples of these, showing that he is mentioned in these Books under various names. Who, other than Muhammad (Upon whom be blessings and peace), the Prophet of the end of time, could it be that these scriptures of the prophets speak of so repeatedly in their verses, and with such importance?


1. Qur’an,
2. Qur’an, 3:61.
3. Ibn Sayyid al-Nas, ‘Uyun al-Athar ii, 26; Qadi Iyad, al-Shifa’ i, 364.
4. Suyuti, al-Khasa’is al-Kubra ii, 139; Qadi Iyad, al-Shifa’ i, 366; ‘Ali al-Qari, Sharh al-Shifa’ i, 744-5; Ibn Kathir, al-Bidaya wa’l-Nihaya iv, 80, 81, 272; Bayhaqi, Dala’il al-Nubuwwa iii, 362; Waqidi, Kitab al-Maghazi 403-4; Abu Na’im, Dala’il al-Nubuwwa i, 85.
5. Qadi Iyad, al-Shifa’ i, 366; ‘Ali al-Qari, Sharh al-Shifa’ i, 744-5; Ibn Kathir, al-Bidaya wa’l-Nihaya iv, 80-1; Bayhaqi, Dala’il al-Nubuwwa iii, 361-2; Waqidi, al-Maghazi 405-4; Ibn Jawzi, Sifat al-Safwa iii, 361-2; Abu Na’im, Dala’il al-Nubuwwa i, 79; ii, 492.
6. Bayhaqi, Dala’il al-Nubuwwa i, 367; ii, 526; vi, 240-9; al-Hindi, Kanz al-‘Ummal xi, 401; xii, 390-408; Qadi Iyad, al-Shifa’ i, 364; ‘Ali al-Qari, Sharh al-Shifa’ i, 739-43; al-Haythami, Majma’ al-Zawa’id viii, 240.
7. Bayhaqi, Dala’il al-Nubuwwa ii, 80-1; iv, 31; ‘Ali al-Qari, Sharh al-Shifa’ i, 744-5; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 137; Abu Na’im, Dala’il al-Nubuwwa i, 82; Ibn al-Jawzi, Sifat al-Safwa, i, 87.
8. Qadi Iyad, al-Shifa’ i, 364; ‘Ali al-Qari, Sharh al-Shifa’ i, 739; Ibn al-Jawzi, Sifat al-Safwa i, 87; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 87-8, 135; Bayhaqi, Dala’il al-Nubuwwa 161-3; Abu Na’im, Dala’il al-Nubuwwa i, 78-9.
9. See, page 169 fn. 176. Also: Bayhaqi, Dala’il al-Nubuwwa ii, 24; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 158.
10. Qadi Iyad, al-Shifa’ i, 364; ‘Ali al-Qari Sharh al-Shifa’ i, 744.
11. See, page 202, fn. 297.
12. Bukhari, Bad’ al-Wahy 6; Shahadat 28; ‘Ali al-Qari, Sharh al-Shifa’ i, 744; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 121, 150-1; Qastalani, al-Mawahib al-Ladunniya vi, 198; Tabarani, al-Mu’jam al-Kabir iii, 2108; Ibn ‘Adiyy, al-Kamil fi’l-Du’afa iii, 1094; Abu Na’im, Dala’il al-Nubuwwa i, 101-2.
13. al-‘Asqalani, Fath al-Bari, vii, 222; Bayhaqi, Dala’il al-Nubuwwa ii, 82; Ibn Kathir, al-Bidaya wa’l-Nihaya ii, 310-6; Musnad v, 437; Ibn Hisham, Sirat al-Nabi i, 233; Abu Na’im, Dala’il al-Nubuwwa no: 213; al-Hakim, al-Mustadrak iii, 604; Qadi Iyad, al-Shifa’ i, 364; ‘Ali al-Qari, Sharh al-Shifa’ i, 670; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 144; Abu Na’im, Dala’il al-Nubuwwa i, 258-64.
14. Musnad i, 461; Abu Da’ud, Jana’iz 58; Qadi Iyad, al-Shifa’ i, 364; ^Ali al-Qari, Sharh al-Shifa’ i, 744-6; Jisri, Risale-i Hamidiye (Turkish trans.) i, 240; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 163.
15. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 104, 115.
16. Halabi, al-Sirat al-Halabiya i, 352; Jisri, Risale-i Hamidiye (Turkish trans.) i, 250; Qastalani, al-Mawahib al-Ladunniya vi, 201.
17. ‘Ali al-Qari, Sharh al-Shifa’ i, 743; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 99; Jisri, Risale-i Hamidiye i, 255; Gospel of John, 14:16.
18. ‘Ali al-Qari, Sharh al-Shifa’ i, 743; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 105-6; Genesis, Chap. 16.
19. ‘Ali al-Qari, Sharh al-Shifa’ i, 743; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 86; Halabi, al-Sirat al-Halabiya i, 347.
20. ‘Ali al-Qari, Sharh al-Shifa’ i, 746; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 107-18.
21. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 112-3; Qastalani, al-Mawahib al-Ladunniya vi, 189.
22. Halabi, al-Sirat al-Halabiya i, 353; Kandahlawi, Hayat al-Sahaba i, 18; Ibn Kathir, al-Bidaya wa’l-Nihaya ii, 326; ‘Ali al-Qari, Sharh al-Shifa’ i, 739; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 122.
23. Bukhari, Buyu’ 5; Halabi, al-Sirat al-Halabiya i, 346; Darimi, Muqaddima 2; Kandahlawi, Hayat al-Sahaba i, 17; Ibn Kathir, al-Bidaya wa’l-Nihaya ii, 326; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 105, 135; al-‘Ajurri, al-Shari’a 444, 452; Qastalani, Mawahib al-Ladunniya vi, 192; Isaiah, chap. 42.
24. Darimi, Muqaddima 2; Halabi, al-Sirat al-Halabiya i, 346-51; ‘Ali al-Qari, Sharh al-Shifa’ i, 739; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 116; Abu Na^im, Dala’il al-Nubuwwa i, 72.
25. See, fn. 314. (This is part of the same verse.)
26. Darimi, Muqaddima 2; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 105, 119; ^Ali al-Qari, Sharh al-Shifa’ i, 739.
27. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 99, 114.
28. Qur’an, 48:29
29. Deuteronomy, 33:2.
30. Halabi, al-Sirat al-Halabiya i, 348; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 113.
31. Qur’an, 48:29.
32. Halabi, al-Sirat al-Halabiya i, 348; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 113; Deuteronomy, 33:2.
33. Isaiah, 42:1-4, 10.
34. Micah, 4:1-2.
35. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 91-104; Jisri, Risale-i Hamidiye (Turkish trans.) i, 410; Psalms, 72:8, 10, 11, 15-17.
36. 14:30. (Tr.)
37. ‘Ali al-Qari, Sharh al-Shifa’ i, 743; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 99.
38. Âli al-Qari, Sharh al-Shifa’ i, 743; Yusuf Nabhani, Hujjat ‘ala’l-‘Alamin 99.
39. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 95-7; al-Anwar al-Muhammadiyya.
40. Yes, he is such a lord and ruler that in most centuries for one thousand three hundred and fifty years he has had at least three hundred and fifty million followers and subjects, who have obeyed his commands in complete submission, and every day renew their allegiance to him by calling down Allah’s blessings on him.
41. 16:13. (Tr.)
42. Halabi, al-Sirat al-Halabiya i, 346; ^Ali al-Qari, Sharh al-Shifa’ i, 743.
43. Halabi, al-Sirat al-Halabiya i, 353; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 112; Qastalani, Mawahib al-Ladunniya vi, 189.
44. Halabi, al-Sirat al-Halabiya i, 346, 354; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 112-3.
45. Halabi, al-Sirat al-Halabiya i, 353; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 112; Qastalani, al-Mawahib al-Ladunniya vi, 189; ‘Ali al-Qari, Sharh al-Shifa’ i, 739.
46. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 114.
47. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 115.
48. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 113; Halabi, al-Sirat al-Halabiya i, 353.
49. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 108, 112; Halabi, al-Sirat al-Halabiya i, 353.
50. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 114; Halabi, al-Sirat al-Halabiya i, 353.
51. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 113, 114; ‘Ali al-Qari, Sharh al-Shifa’ i, 739.
52. Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin 112.
53. See, page 208, fn. 328.
54. Qur’an, 61:6.
55. At the site of the tomb of Sham’un al-Safa, the famous traveller Evliya Chelebi came across the following verses from the Gospels, written on gazelle hide: “A youth from the progeny of Abraham is to be a prophet. He will not be a liar; his birthplace will be Makkah; he will come with piety; his blessed name is Ahmad Muhammad;• those who obey him will prosper in this world and the next.”
•The word, written as ‘Mawamit,’ was corrupted from ‘Mamad,’ itself a corruption of Muhammad.

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