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The Quran and Hadith claim the Prophet was foretold in the Bible, and many Islamic books were authered about the subject since the seventh century starting with the early Jewish converts Kaab al-Ahbar and Ibn Ishaq up to the Present. Lists of Bible passages claimed by Muslim scholars as foretelling Muhammad.

Background: the Messianic expectations of the Bible:

The Pentateuch is the main source of the messianic expectations Samaritans and Jews both shared becuase Samaritans do not believe in the prophets and the Samaritan woman meeting Jesus speaks plainly of this expectation of a Messiah John 4:25, and the whole apocryphal literature is an eloquent testimony to the existence of such messianic beliefs in a very early time in Palestine . When John the Baptist was asked if he was the Messiah or the Prophet to come or Elija John 1:19–27, he denied that he is any of the three prophets they were still expecting, but claimed he was the one who prepare the way in the desert refered to in Isaiah. The Testimonia leaflets of the Dead Sea Scrolls community is a similar example of messianic beliefs before and around the time of Jesus. The testimonia was a testimony of proof -text from the bible, starting with Deut 18:18! "A Prophet like Unto Moses" and then a verse from Joshua 6:26, of a curse on the man who will rebuild Jerico and his progency, and then finally the two verses about the Priestly and Royal Messiah. Geza Vermes explains in his book that The Testimonia leaflets wanted to tell the Jews of that time with a text proof evidence that the time of the Prophet of Deut 18:18 is not now, and they should not expect "that prophet" to be Herod or his sons since they were the ones who rebuilt Jerico, but it is time for the Priestly Messiah of the last two verses of the Testimonia leaflets which were dated to 1st century BC/1st Century A.D. After Jesus Montanos and Mani claimed to be the paraclete foretold by Jesus in Gospel of John, while Jews continued to wait. Hundred years before Muhammad advent Jews started immigrating to the Arabic Peninsula and stationed themselves in towns like Tema Khaibar Yathrib and Yemen expecting and awaiting "the prophet that is to come" to come from area around Mecca. After Prophet Muhammad came, the Jews did not follow him but claimed that he was the forerunner of the Messiah prepare the way in the desert for the Messiah as being the wrath of God not a prophet. 14th century Spanish friar converted to Islam when his Monestary Bishop confided to him that the paraclete of Jesus in John Gospel is Muhammad. edwin jones

Quran and Hadith claims

Quran verse 7-157 claim Muhammad was foretold in Bible Hadith commenting on Quran 7:157 that the verse is refering to Isaiah 42 by the early Jewish converts Quran verse say people of the Scripture know him more than they know their children.

Quran and Commentary by Ibn Kathir' section "Jews were awaiting the Prophet" before the time of the Prophet". A Hadith: Jews warned Arabs of a coming prophet in the period predating Muhammad. A Hadith says "Jews of Medina would say to the Arabs of Medina a prophet will be sent soon. His time at hand and we shall follow him and with him as our leader we will kill you as Ad and Iram were killed, but when the Prophet came out in Mecca some Arabs said "Take note, this by god is the prophet with whom the jews are menacing you". In another hadith, kaab al-Ahbar responded to other Jewish Converts referencing Isaiah 42:1 Isaiah 42:1 "you are my slave and prophet, .." by saying it is mentioned in the Bible rather like this "You are my servant, Ahmad, mine elect, ...". Kaab al-Ahbar whose name means Cornerstone of Kohins, was a a Jewish convert from Yemen, he knew about the bible more than the other jews, because he used to copy it himself as a Master-rabbi.

Bible verses claimed by Muslim scholars as foretelling Muhammad

Muslim scholars relied heavily on Christian and Jewish converts published works. These converts reported the reasons why they converted and mentioned the Bible verses that helped them make up their decisions. Most prolific among those converts was 12th Century Baghdadian Samau'al al-Maghribi whose book “Convincing the Jews" revealed to the Muslim audiance masterpieces of majestic eloquent verses namely Deutronomy 18:18 and Deutronomy 33:2. Samaw’al was a young brilliant Mathematics scholar ahead of his time by ages. He reports in his book that his conversion to Islam took only two leads: Deuteronomy 18:18 and Deuteronomy 33:2. He claimed that Deuteronomy 18:18 verse refers to a prophet from the brothers of the Israelites, since the word used for brothers was in singular (ie a Brother tribe) , he continues "but if they claim that this word is mentioned several times in the Bible refering to Israelites,the reply is the same word was also used to refer to the Edomites children of Esau in Deuteronomy 2:4, , and "Their brother" was used to mean the rest of the Israelites but they were all assembled together when God spoke to them in this verse, and if they say the verse came in one of the prophets or allude to any prophet, then the answer that God-binding them under severe penalty will perplex both a coming prophet and the jews for they will fear punishment both ways, if they obeyed the prophet who changes the law and if they did not obey him because of the original binding to Moses' revealed Law. For this reason Magrebi says was Deuteronomy 33:2 giving guidance to Deuteronomy 18:18, by specifying and says since Desert of Paran is associated with Ishmaelites Genesis 21:21, and Muhammad was an Ishmaelite, then it was Muhammad that prophet refered to in "God will flare over mount Paran". He mentioned the verse deut 33:2 in future tense in his book p47, as how the verse meant to the jews as a future prophecy from Moses since the verse used three different verbs "dawn, Crest, flare" that allude to different incidents in history, of which the first incident "God dawned from Mount Sinai" happened to them with Moses.

19th-20th century David Benjamin Keldani after studying in the Vatican for two years, He later converted to Islam and made a book "Muhammad in the Bible" in which he claimed the Paraclete of Gospel of John was originaly Periclyte which was a literal translation of the name Ahmad or Muhammad in Hebrew/Aramaic in the first copy in the Gospel of John:

John 14:16 -- And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; John 14:26 -- But the Comforter (Paraclete) whom the Father will send in my name, he shall speak to you all things, and bring all things to your remembrance, whatsoever I have said unto you.

Keldani and others after him claimed that the word for Comfortor found in Greek-John Gospel was originally written without vowel letters PRCLT which could be read or understood as both Periclyte or Paraclete, while Periclyte "the one who is blessed all over him" AKA "Muhammad or Ahmad in Hebrew and Arabic", Paraclete ( advocate or comforter) was used instead. He claims that the original Hebrew/Aramaic word in the original lost Hebrew/Aramaiec master copy (or verbal dictation) was Ahmed but it was not supposed to be translated to its meaning but should had been left as a person's name. Instead Ahmed was mistakely or on purpose translated into Periclyte which was written Prclt which later was vocalized as Paraclete (comforter) even that paraclete does not really mean comforter or advocate in the first place but hamad was already translated in to Paraclete in the Septuagint Greek translation of Joshua. and several letters that became the backbone to all who came after him likeAhmad Deedat and others.

Greek vowel letters were ommitted as was the practice of that time and area of the world, and the word used for "another" was Greek "allon" which Greek language use to imply another male Human. .

List of other literature of Islam about foretelling Muhammad in Quran usually shows numerous excerpts from the Magrebi's "Convincing": Qarafi's (d. 684/1285) in his book "al-Ajwiba-l-Fakhira", Ibn Qayyim al-Jauziya (XIV century) in his book "hidayat al hayara" and other book "Ighathat al-lahfan min masa'id ash-shaytan", and Ibn Hazm in his book "al Fisal".

The following are some of the vesres claimed by Muslim scholars Magrebi Keldani and others as foretelling Muhammad (they were used also in the past. For example, in the Testimonia of the Dead Sea Scrolls):

Gen 49:10

Genesis 49:10 "A ruler shall not fail from Juda, nor a prince from his loins, until there come the things stored up for him; and he is the expectation of nations. 11 Binding his donkey to the vine, and the foal of his donkey to the branch , he shall wash his robe in wine, and his garment in the blood of the grape."

Deu 18:18

Deutronomy 18:18 “I "will" raise up to them a prophet of their brethren, like thee; and I will put my words in his mouth, and he shall speak to them as I shall command him. 19 And whatever man shall not hearken to whatsoever words that prophet shall speak in my name"

Deu 33:2

Darby Translation: "And he said, Jehovah came from Sinai, And rose up from Seir unto them; He shone forth from mount Paran, And he came from the myriads of the sanctuary; From his right hand went forth a law of fire for them". James Faussett Commentary on Deut 33:2 "...ten thousands of saints-rendered by some, "with the ten thousand of Kadesh."

Habakkuk 3:3

HAB 3:3 "God shall come from Thaeman, and the Holy One from the dark shady mount Pharan. Pause. His excellence covered the heavens, and the earth was full of His praise."

hab 3:3 (DRB trans.) : God will come from the south, and the holy one from mount Pharan: His glory covered the heavens, and the earth is full of his praise.

Barnes' Commentary on the Bible for Hab 3:3 : "From Teman - "God shall come," as He came of old, clothed with majesty and power. The center of the whole picture is, as Micah and Isaiah had prophesied that it was to be, a new revelation Isaiah 2:3. Isaiah 44:5, "I will give Thee for a covenant to the people, for a light of the Gentiles." So now, speaking of the new work in store, Habakkuk renews the imagery in the Song of Moses Deuteronomy 33:2. Habakkuk speaks of that coming as yet to be, and omits the express mention of Mount Sinai, which was the emblem of Moses' law . And so he directs us to another Lawgiver, whom God should raise up like unto Moses Deuteronomy 18:18, yet with a law of life."

Isaiah 42

Isaiah and especially chapter 42 was the initial reference of the first converts to Islam. Isaiah 42 : "Behold my servant, whom I uphold; mine elect, my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles. I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; .(Isa 42:10 ): Sing a new hymn to the Lord: ye his dominion, his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.( Isa 42:11): Let the wilderness and the cities and villages that Kedar inhibit lift up their voices. Let the inhabitants of Sela' sing, Let them shout aloud from the tops of the mountains.

The Place-names Paran, Mount Paran, Kadesh, Teman, Kedar, Sela' in the previous verses

Muslim scholars cited above claim these names clearly allude to an Arabian Prophet:

Paran

Muslim and Arabic Traditions always placed Hagar and Ishmael residence in Mecca in Faran (Paran). 

Paran is associated with Ishmaelites Genesis 21:21, confirmed by Yaqut who writes "Pharan an arabized hebrew word one of the names of mecca in torah", and there was a Tal Pharan (Mount Pharan) on the outskirts of Mecca before Islam which Jews of yemen had interest in pilgriming to in the hundreds of years before Islam. In "the Armenian history by Sebeos", Sebeos a 7th century Bishop of Armenia speaking of the Arabic Conquest of his time: "Then the Arabs all gathered in unison, and they went from the desert of Paran and invaded the holyland".

Pharan difinition in "Onomasticon Bible Dictionary by Eusebius": a city beyond Arabia adjoining the desert of the Saracens through which the children or Israel went moving (camp) from Sinai. Located beyond Arabia on the south, three days journey to the east of Aila (in the desert Pharan) where Scripture affirms Ismael dwelled, whence the Ishmaelites. It is said also that (king) Chodollagomor cut to pieces those in "Pharan which is in the desert." Jerome adds that Mount Horeb was near the mountain and the desert the saracens called pharan..Mount Paran is parallel to Kadesh.

The desert of Pharan according to the old Arabian sources, neglected by Biblical research, is in the mountainous area of Hedjaz.

Desert of Paran is transliated as Hijaz in the Aramaeic Samaritan Jews' Bible.

Paul, the Prophet of Christianity and a long time pharaisee (scriptures inspector), who brought hundreds of references from the old Testament, says Sinai in Arabia in Galatians 4:25Galatians 4:25 "For this Hagar is mount Sinai in Arabia" (KJV) even Sinai Peninsula was not considered part of Arabia until the third centry AD. Paul's contemporaries like Josephus and Philo and later Eusibius and Jerome placed Mount Sinai and Paran in Arabia east of the red sea.

Kadesh (Deut 33:2, Hab 3:3):

Kadesh means God Sanctuary,and that Abraham visited Kadesh in Genesis 20:1 The Bible says Kadesh of the Exodus is in Paran Numbers 13:16 , Kadesh is the same as Kadesh Barnea, and Meribah Kadesh is in the vicinity of Kadesh Kadesh is the second most important place Israelites and Moses visited in Exodus and stands out as the theater of the Lord's most remarkable workings Arabic and Islamic tradition have God's Sanctuary "Kaaba" also known as The house of God "Beth Allah" in Mecca built by Abraham and Ishmael and was a pilgrimmage site eversince. It is the site of the annual Hajj that brings 2 million people from around the world to Mecca in the same 4 days every year. These traditions also placed Hagar and Ishmael had the miracle of the well in Mecca. Dr. Michael Sanders identified “Kadesh Barnea as Mecca and this reference seems to confirm that: Genesis 16:14Genesis 16:14 "She called the well Be'er Lachai Roi, It is between Kadesh and Bered", and Ibn Ezra identifies this well with Zimum ( Zimzum), "where the Arabs hold an annual festival." This is Zemzem near Mecca. and in Mecca is the only Holy Sactuary (Kadesh) in Paran whom the Arabs hold annual meeting" Dr Sanders says there are only three kadesh (holy sanctuaries) in the world and the one in Mecca is one of them

Immanuel Velikovsky 50 years ago identified Kadesh Barnea with Mecca in his book "Ages of Chaos" and that there is 11 days travel distance between Kadesh in Paran and Mount Horeb (Deut 2:1).

According to The Samaritan Jews' holy book "Book of Moses" dated to pre 250 B.C., Nabat the first son of Ishmael built the town of Baka which became Mecca "Asatir verse 3: And for thirty years after Ishmael death from the river of Egypt to the river Euphrates; and they built Mecca". Mecca Already known to Ptolemy as Makoraba . Pitron has preservad the original neading which they read Baka and took it to mean a local name. Hence Mecca into which it was afterwards changed".Baka is another name of Mecca (Quran 3:96) Baka was mentioned by David in his Psalm describing the Vally of Baka that have God's House. David stayed in Paran desert for years. Psalm 84:4-7 (LXX translation): " Blessed are they that dwell in thy house: they will praise thee evermore. Selah. 5 Blessed is the man whose help is of thee, O Lord; in his heart he has purposed to go up 6 the valley of Baca, to the place which he was appointed, for the law-giver will grant blessings. 7 They shall go from strength to strength: the God of gods shall be seen in Sion".

Hidjaz' early cities Mecca and Yathrib (later called Medina), Ptolemy (Geographia ed Nobbe § 6.7 31v) calls them under the name Jathrippa and Macoraba as longstanding places

Mount Paran (Deut 32:2, Hab 3:3):

Mount Paran (Tal Paran) on the outskirts of Mecca is mentioned in Pre-Islamic Folklore Poetry compilation from Yemen.

Mount paran rose beside kadesh. Arabs identify mount paran with Mount Hira' on the outskirts of Mecca where the first encounter and revelation of Quran on Muhammad by Gabriel.

The Bible draws a distinction between Mount Seir, Mount Paran and Mount Sinai Numbers 10:12, Genesis 14:06, , In Deuteronomy 1:2, ) there is 11 days travel distance between Kadesh and Mount Horeb

Teman of Hab 3:3:

Teman entry in Smith bible dictionary: The south, A son of Eliphaz, son of Esau. A country, and probably a city, named after the Edomite phylarch, or from which the phylarch took his name. The Hebrew signifies "south", and it is probable that the land of Teman was a southern portion of the land of Edom. Teman is mentioned in five places by the prophets, in four of which it is connected with Edom and in two with Dedan, in Easton Bible Dictionary: a place in southern Edumia . It was divided from the hills of Paran by the low plain of Arabah.

the LXX everywhere write the word Tema as though it had been same as teman.

Teman is "The land of Tema" "The southern country" - Θαιμαν, Sept.; Austri, Vulg. They read תימן teiman". Archaeology Scientists use the term Tema and Teman alternatively for Tema (Saudi Arabia). Tema is mentioned as Teman in Dead Sea Scrolls fragment 4Q242 which is a testimony of King Nabonidus that he traveled around the 5 cities of Teman (one of the cities is Yathrib) for 7 years, until an exile from the Jews healed him. The Dead Sea Scroll biblical material 4Q242 “Prayer of Nabonidus” (discovered in 1947, dated 150 B.C.) calls Nabonidus residence Teman.

while he was residing in Tema and built a great castle for his residence in Tema King Nabonidus Stelae inscriptions about residing in Tema and Yathrib (Jatrippu) and three more nearby cities, for ten years.

Kedar of Isaiah 42

Kedar: "In Ezechiel. "Princes of Kedar." Also in Jeremia and Isaia in the "vision of Arabia." It is in the territory of the Saracans (desert). The son of Ismael, son of Abraham is (named) Kedar."

Kedar: Known to the Hebrews as the Qedar, and to the Assyrians as the Qidri, his descendants became the great tribe of Arabs who settled in the Northwest Arabian peninsula . Kedar settled where Ishmael dwelt (Genesis)". Royal Inscriptions of Assyrian kings Sennacherib and Ashurbanipal had the king of kedar named alternatively as king of the Arabs and king of the Ishmaelites. Ishmael name and his sons names were as tribes names are found in the Royal inscriptions of Assyrian kings Sennacherib and Ashurbanipal including Kedar. ashurbabibal annals nabiateans and kedar. Encyclopaedia Biblica 'the Assyrian inscriptions several time mention the Kidru or Kadru, once in an inscription of Asur-i-Banipal,the name is used even as a synonym of Arabia.

The children of Ishmael inhabited all the country from Euphrates to the Red Sea, and called it Nabatene," (Josephus Antiquities. I.12.VI.221). This geographical interpretation by Josephus of Genesis XXV, 18 agrees in almost every detail with the Samaritan Book of Asatir (chapter VIII, verse 23) and shows the prominence given to the Nebatim, after whom, according to Josephus,the whole country was called Nabaoth. While the Palestinian Targum explained Genesis 25:18 :"And the Ishmaelites dwelled from Hindikia (Indian Ocean ) to Palusa (Pelusiumt which is before Egypt as thou goest to Atur (Assyria).In Kebra Ch.83: many countries are enumerated over which Ishmael ruled-- Gen 25: 18 " from havila to shur". Sefer Yashar apocrypha book, which is refered to in the book of Joshua, lists the descendents of Ishmael to the second generation and states the Ishmaelites built cities. Muhammad is a descendent of Kedar,

Sela'

Mount selae is in the "District of the Seven Mosques" in city of Medina Municipality in Saudi Arabia. The Mount is surrounded by seven mosques. Mount Sela' was the site of the "Battle of the Trench". Mount Sela' is mentioned in several Hadith of famous stories of the life of Muhammad such as in the "story of praying for rain", in the" Good news to Kaab ibn Malik in forgiveness", and in the "story of Battle of the trench", and was the site of ancient battle between Nabonidus and Qedarites as mentioned in Nabonidus Stelae.

Non Muslims opinion

Alleged prophecies of Muhammad in the Bible have formed part of Muslim tradition from its early history. Subsequent Muslim writers have expanded on these arguments and have claimed to identify other references to Muhammad in the text of the Bible, both in the Jewish Tanach and in the Christian New Testament.

The Quran and Hadith claim the Muhammad was alluded to in the Bible. Some Christian and Jewish converts to Islam have stated that Biblical passages convinced them that Muhammad's prophetic career was predicted in the Bible.

Muslim writers argue that expectations of forthcoming prophets existed within the Jewish community from before the lifetime of Jesus through to that of Muhammad, and that Muhammad was the final fulfilment of these expectations.

Quran and Hadith

The seventh Quranic Sura Al-A'raf contains a passage that has been interpreted to mean that Muhammad was predicted in Jewish and Christian sacred texts.

Those who follow the apostle, the unlettered Prophet, whom they find mentioned in their own (scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; he allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure).

The phrase "the law and the gospel" is interpreted to refer to the Torah and the Gospels.

Hadith recorded by Bukhari depict some early Jewish converts to Islam interpreting Isaiah 42 as a prediction of Muhammad. The relevant passage begins "Behold my servant, whom I uphold; mine elect, my soul delighteth; I have put my spirit upon him: he shall bring forth judgment to the Gentiles." In another hadith, Kaab al-Ahbar, a Jewish convert, referred to Isaiah 42:1 "you are my slave and prophet..." by saying it is can be read as "You are my servant, Ahmad, mine elect, ...". Muslim authors have engaged in "expansions or conflations" of Isaiah 42 with accounts of Muhammad.

These arguments have continued to be used by Muslims, who have also argued that Isaiah 29:12 refers to Muhammad. The passage states that "this book is delivered to him that is not learned", taken to be the "unlettered prophet" of the Qu'ran. Christians have responded that the Quranic verse in Al-A'raf clearly refers to the Torah ("Tawrat"). The Book of Isaiah is not part of the Torah.

Bible verses claimed by Muslim scholars as foretelling Muhammad

Muslim scholars relied heavily on Christian and Jewish converts. These converts reported the reasons why they converted and mentioned the Bible verses that helped them make their decision. These include claims that passages in Deuteronomy are the Torah verses referred to in Al A'raf, and that the reference to the "Paraclete" in the Gospel of John is the Gospel reference to Muhammad.

Deuteronomy

Most prolific among those converts was 12th Century Baghdadian Samau'al al-Maghribi whose book “Convincing the Jews" discussed Deutronomy 18:18 and Deutronomy 33:2. He reports in his book that his conversion to Islam followed from two Biblical passages. He claimed that Deuteronomy 18:18 refers to a prophet from the brothers of the Israelites, since the word used for brothers was in singular (i.e. a Brother tribe), he continues "but if they claim that this word is mentioned several times in the Bible refering to Israelites, the reply is the same word was also used to refer to the Edomites, children of Esau in Deuteronomy 2:4. "Their brother" was used to mean the rest of the Israelites but they were all assembled together when God spoke to them in this verse, and if they say the verse came in one of the prophets or allude to any prophet, then the answer that God-binding them under severe penalty will perplex both a coming prophet and the Jews for they will fear punishment both ways, if they obeyed the prophet who changes the law and if they did not obey him because of the original binding to Moses' revealed Law. For this reason Magrebi says Deuteronomy 33:2 gave guidance to interpret Deuteronomy 18:18, by specifying. He says that since the Desert of Paran is associated with Ishmaelites Genesis 21:21, and Muhammad was an Ishmaelite, then it was Muhammad that prophet refered to in the words "God will flare over mount Paran". He says that the passage is in the future tense to instruct the Jews that it refers to a future prophet, since the verse used three different verbs "dawn, Crest, flare" that allude to different incidents in history, of which the first incident "God dawned from Mount Sinai" happened to them in the past, with Moses.

Paraclete

John 14:16 and 14:26, referring to a Paraclete ("comforter"), have been read by Muslims as a prediction that Muhammad will follow Jesus.

John 14:16 "And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever"
John 14:26 "But the Comforter (Paraclete) whom the Father will send in my name, he shall speak to you all things, and bring all things to your remembrance, whatsoever I have said unto you."

Haqq al-yaquin Majlisi interprets this to mean "The Son of Man (Ibn al bashar) is going and Faraqulit (Paraclete) will come after him. He will communicate the secrets to you and expound all things." The earliest Muslim scholar to identify the Paraclete with Muhammad is probably Ibn Ishaq (died 767). Others who interpreted the paraclete as a reference to Muhammad include Ibn Taymiyyah, Ibn Kathir, Al-Qurtubi, Rahmatullah Kairanawi (1818-1891), and contemporary Muslim scholars such as Martin Lings.

David Benjamin Keldani, a 19th-century Christian convert to Islam, created a variation on this argument in his book Muhammad in the Bible, in which he claimed the word "Paraclete" was originally "Periclyte", which he says is a literal translation of the name Ahmad or Muhammad from a hypothetical Hebrew/Aramaic original version of the Gospel of John translated into Greek.

Keldani and others after him claimed that the word for Comforter found in John was originally written without vowel letters PRCLT which could be read or understood both as Periclyte or Paraclete. Periclyte means "the one who is blessed all over him", which is Muhammad or Ahmad in in Hebrew and Arabic. Paraclete (advocate or comforter) was used instead. He claims that the original Hebrew/Aramaic word in the original lost Hebrew/Aramaic master copy (or verbal dictation) was Ahmed but it was not supposed to be translated to its meaning but should had been left as a person's name. Instead Ahmed was translated into Periclyte which was written Prclt which later was vocalized as Paraclete (comforter).

Other arguments

A Hebrew word מחמד (MHMD, read as mahammed) appears once in the Hebrew Bible, at Song of Solomon 5:16, where it is translated into English as "desirable" or "lovely". Claims put forth by some Muslim scholars treat this chapter as a prophecy of the coming of Muhammed.

According to Albert Hourani, initial interactions between Christian and Muslim peoples was characterized by hostility on the part of the Europeans because they interpreted Muhammad in a Biblical context as being the Antichrist.

Muslims including Muhammad Abu Zahra claim that changes were made to the present-day canon of the Bible, and claim that similar assertions about the last prophet occur in other old books such as the Gospel of Barnabas.

References

1. Ibn Ishaq; Guillaume (1967) . The Life Of Mohammed, a translation of Ibn Ishaq's Sirat rasul Allah (8e impr. ed.). Oxford: Oxford University Press. ISBN 0196360331. {{cite book}}: |archive-url= requires |archive-date= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
2. Baron, Salo Wittmayer (1960). A social and religious history of the Jews. Index (2d ed., rev. and enl. ed.). New York: Columbia University Press. pp. 3 (1957), 76–85, 87, 156f., 5 (1957), 82–105, 117–21, 136, 326–37. ISBN 0231088566. list of literature of Islam that Muhammad was foretold in the Bible
3. Tisdall, compiled by W. St. Clair (1915). "7". A manual of the leading Muḥammadan objections to Christianity (3rd rev. ed. ed.). London: S.P.C.K. ISBN 9780524004036. {{cite book}}: |edition= has extra text (help)
4. schreiner, M. Zur geschichte der Polemik zwischen Juden und Muhammedanern. Leipzig. p. 625. OCLC 466220233.
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17. Ibn Kathir (2007). The meaning and explanation of the glorious Qur'an. Vol. 1. London: MSA Publication LTD. p. 175. ISBN 9781861794727. {{cite book}}: Cite has empty unknown parameter: |other= (help)
18. Ibn Ishaq; Guillaume (1967) . The Life Of Mohammed, a translation of Ibn Ishaq's Sirat rasul Allah (8e impr. ed.). Oxford: Oxford University Press. ISBN 0196360331. {{cite book}}: |archive-url= requires |archive-date= (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
19. Tabari, translated and annotated by W. Montgomery Watt and M.V.; McDonald (1988) . Muhammad at Mecca. Albany, N.Y.: State University of New York Press. p. 125. ISBN 0585084394.
20. Ṣābirī, Abū Zayd ʻUmar ibn Shabbah Numayrī ; tarjumah-i Ḥusayn (2001) . Tārīkh-i Madīnah-i Munavvarah volume 2 (Chāp-i 1. ed.). Tihrān: Mashʻar. p. 200. ISBN 9647635001.{{cite book}}: CS1 maint: multiple names: authors list (link)
21. Maghrebi, Samau'al (1964) . Ifham al-Yahud "Convincing the Jews". Perlmann Moshe. New York Academy for Jewish Research. pp. 45–48, 81, 82.
22. Dawud, ʻAbdul-ʻAhad (2003) . Muhammad in the Bible (2nd ed. ed.). New Delhi, India: Wise Publications. ISBN 8188406015. {{cite book}}: |edition= has extra text (help)
23. Muḥammad in world scriptures. Kuala Lumpur: Islamic Book Trust. 2006. ISBN 9839154699.
24. ur-Rahim, Muhammad ʻAta (1983). Jesus : a prophet of Islam (3rd ed. ed.). London: MWH London Publishers. ISBN 0906194083. {{cite book}}: |edition= has extra text (help)
25. Baron, Salo Wittmayer (1960). A social and religious history of the Jews. Index (2d ed., rev. and enl. ed.). New York: Columbia University Press. pp. 3 (1957), 76–85, 87, 156f., 5 (1957), 82–105, 117–21, 136, 326–37. ISBN 0231088566.
26. Tabari, Ali. "9,10". The Book of religion and empire : a semi-official defence and exposition of Islam. OCLC 22316004.
27. Tisdall, compiled by W. St. Clair (1915). "7". A manual of the leading Muḥammadan objections to Christianity (3rd rev. ed. ed.). London: S.P.C.K. ISBN 9780524004036. {{cite book}}: |edition= has extra text (help)
28. Fritsch, E (1930). Islam und Christentum im Mittelatter. Breslau. pp. 74, 96.{{cite book}}: CS1 maint: location missing publisher (link)
29. "Genesis 49:10". The expectation of all nations wears red garment and owns a donkey for transportation. Retrieved 11 May 2013.
30. "Deutronomy 18:18". Septuagint Bible. Retrieved 11 May 2013.
31. "Deutronomy 18:18". root word for "amongst".
32. "Deutronomy 33:2". NLT and Darby translation.
33. "Deutonomy 33:2 commentary". James Faussett commentary.
34. "Habakkuk 3:3". LXX vesrion.
35. "Habakkuk 3:3". {{cite web}}: Text "Darby translation" ignored (help)
36. "Habakkuk 3:3 Commentary". Barn's commentary.
37. "Hadith 335". hadith referencing on Isiah 42.
38. Ibn Kathir. "Commentary on Quran". Commentary on Quran pointing Mecca in Pharan desert is home of Ishmael.
39. Firestone, Reuven (1990). Journeys in Holylands: the evolution of Abraham-Ishmael legends in Islamic exegesis. Albany NY: SUNNY state. pp. 65, 205, 207. ISBN 0585076294.
40. Marx, edited by Angelika Neuwirth, Nicolai Sinai, Michael (2010). The Qur'an in context historical and literary investigations into the Qur'anic milieu (PDF). Leiden: Brill. p. 142. ISBN 9789047430322. {{cite book}}: |first= has generic name (help)CS1 maint: multiple names: authors list (link)
41. Eusebius. "Pharan". Onomasticon Bible dictionary. Retrieved 11 May 2013.
42. Cheyne, thomas (1902). A Critical Dictionary of the Literary Political and Religious History, Volume iii,the Archaeology, Geography, and Natural History of the Bible. p. 3584. OCLC 701888280.
43. "Immanuel Velikovsky Archive". Baalbak.
44. Velikovsky, Immanuel. "Immanuel Collected essays" (PDF). Retrieved 11 May 2013.
45. Sebeos (1999). "30". The Armenian History of Sebeosi. liverpool: liverpool university press. pp. 95–97. OCLC 44228890. {{cite book}}: |archive-url= requires |archive-date= (help)
46. Hoyland, Robert G. (1997). Seeing Islam as others saw it : a survey and evaluation of Christian, Jewish and Zoroastrian writings on early Islam (2. pr. ed.). Princeton, NJ: Darwin Press. ISBN 0878501258.
47. khan, sayyid (1870). A series of essays on the life of Mohammad. London: Trubner. p. 75. OCLC 438478.
48. kirkeslager, Allen (1998). Pilgrimage and Holy Space in Late Antique Egypt. london: David Frankfurter.
49. "Exodus in Arabia" (PDF). citings from Dr Kirkeslager book "Jewish pilgrimmage". BASE institute.
50. McClintock, John (1889). . p. 664. {{cite book}}: Check |url= value (help)
51. Carroll. . {{cite book}}: Check |url= value (help)
52. Katz, volume editor Steven T. (2006). The Cambridge history of Judaism (Versch. Aufl., z.T. Nachdr. ed.). Cambridge: Cambridge Univ. Press. ISBN 0521772486. {{cite book}}: |first= has generic name (help)
53. Halper's 'Post-Biblical Hebrew literaturs, :Alexander Marx, Philadelphia : 1924, 172997009
54. Sanders. "Kadesh is Mecca". Moses files. Retrieved 11 May 2013.
55. "Immanuel Velikovsky Archive". Baalbak.
56. Ptolemy. Geographia. lipsiae. pp. 6.7 31v. OCLC 84951035.
57. Gaster, Moses (1927). The Asatir, the Samaritan book of the "Secrets of Moses". London: THE ROYAL ASIATIC SOCIETY. pp. 243, 262. {{cite book}}: |archive-url= requires |archive-date= (help).
58. "Quran chapter 3 verse 96". Baalbak.
59. "Bible Psalm 84 in LXX verses 4-7".
60. "Hijaz cities Mecca & Yathrib are old age". references.
61. Ptolemy. Geographia. lipsiae. pp. 6.7 31v. OCLC 84951035.
62. Firestone, Reuven (1999). Journeys in Holylands: the evolution of Abraham-Ishmael legends in Islamic exegesis. Albany NY. ISBN 0585076294.{{cite book}}: CS1 maint: location missing publisher (link)
63. Krenkow, Fritz (1928). The Two Oldest Books on Arabic Folklore. hyderabad: government central press. p. 207. OCLC 603801371.
64. A Cyclopædia of Biblical Literature, Volume 3. Phyladelphia: Lippincot. 1855. p. 973. OCLC 810299497.
65. "Bible dictionary citation for Teman".
66. Gesenius, Wilhelm (1957). Gesenius' Hebrew and Chaldee lexicon to the Old Testament scriptures. Grand Rapids: Eerdmans. p. 863. OCLC 5041182.
67. Clarke, Adam (1829). "22". The Holy Bible, Containing the Old and New Testaments. p. 751. OCLC 7818026.
68. Stèle néo-babylonienne de Tayma (Teiman).2008 In: B. André-Salvini ed., Babylone. Paris: 187
69. "Cross' reconstruction of Dead Sea Scrolls fragment#4Q242 "the testimony of King Nabonidus"".
70. Porter, J.R. (1995). The Illustrated Guide to the Bible. p. 135. ISBN 9781844834549.
71. VanderKam, James C. (1994). The Dead Sea scrolls today. Grand Rapids, Mich. : Eerdmans. p. 176. ISBN 0802807364.
72. Stone, Michael (1999). Jewish Literature of the Second Temple Period. p. 36. ISBN 0800606035. OCLC 11030895.
73. Hayajneh, H “First evidence of nabonidus in the Ancient north Arabian Inscriptions from the Region of tayma ” Proceedings of the Seminar for Arabian Studies 31(2001): 81–95
74. 2006: Tayma, North-West Arabia. The context of archaeological research. Special Issue of Oriental Studies. Collection of papers on Ancient Civilizations of Western Asia, Asia Minor and North Africa, Peking, 160-182.
75. "Assyrian and Caledean inscriptions, Nabonidus' Haran Stelae" (PDF).
76. "Bible Dictionary by Eusebius citation for Kedar".
77. Cooper, Bill (1995). After the Flood. New Wine Press. ISBN 187436740. {{cite book}}: Check |isbn= value: length (help)
78. eph'l, Israel. Ancient Arabs:Nomads on the Borders of the Fertile Crescent, 9Th-5Th century B.C. p. 166.
79. Hamilton, Victor P. (1990). "18-50". The book of Genesis (. ed.). Grand Rapids, Mich.: William B. Eerdmans. ISBN 0802823092.
80. Winnett (1970). Ancient Records from North Arabia. Toronto: University of Toronto. OCLC 79767.
81. Montgomry (1934). Arabia and the Bible. Philadelphia: U of Pensylvania. OCLC 639516.
82. Delitzsche (1912). Assyriesche Lesestuche. Leipzig. OCLC 2008786.{{cite book}}: CS1 maint: location missing publisher (link)
83. T.K.Cheyne, edited by (1914). Encyclopaedia Biblica a critical dictionary (New ed. ed.). New York: Macmillan. ISBN 0837019907. {{cite book}}: |edition= has extra text (help); |first= has generic name (help); Unknown parameter |coauthors= ignored (|author= suggested) (help)
84. Gaster, Moses (1927). The Asatir, the Samaritan book of the "Secrets of Moses". London: THE ROYAL ASIATIC SOCIETY. pp. 70, 71, 243, 262. {{cite book}}: |archive-url= requires |archive-date= (help)
85. Josephus. Antiquities. pp. I.12.IV.221.
86. "25". Sefer Yashar. Book jungle. 2006. p. 67. ISBN 1594621977.
87. schaff, Philip (1986). Dictionary of the Bible,. Philadelphia: American Sunday School Union. p. 494. OCLC 13689758.
88. "The Seven Mosques district in Medina, Municipality of Medina, Saudi Arabia".
89. al-Khattab, compiled by a group of scholars under the supervision of Shaikh Safiur Rahman Mubarakpuri ; translated by Nasiruddin (2004). History of Al-Madinah Al Munawarah (2nd ed. ed.). Riyadh: Darussalam. p. 113. ISBN 9789960892115. {{cite book}}: |edition= has extra text (help)CS1 maint: multiple names: authors list (link)
90. Sela'(Medina) total citations at Book Mu'jam al-Buldan by Yaqut Hamawi, (Volume I: pages 5,1,5.145.237.432.663.671 Volume ii:pages ,32.111. Volume 3: pages 117.661.767.839. Volume IV: pages 434.439,.468.556.626) al-Hamawi, Yaqut (1994). Kitab muʻjam al-buldān. Frankfurt am Main : Institute for the History of Arabic-Islamic Science at the Johann Wolfgang Goethe University. pp. 207, Volume I: pages 5, 1, 5.145.237.432.663.671 Volume ii:pages, 32.111. Volume 3: pages 117.661.767.839. Volume IV: pages 434.439, .468.556.626. OCLC 61192389.
91. "Mountains of Medina, Pilgrims guide, government website".
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93. ^ David A. Cheetham, Ulrich Winkler, Interreligious Hermeneutics in Pluralistic Europe: Between Texts and People, Rodopi, 2011, p.372
94. R. G. Ghattas, Carol B. Ghattas, A Christian Guide to the Qur'an: Building Bridges in Muslim Evangelism, Kregel Academic, 2009, p.103
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97. ^ John F. A. Sawyer, The Blackwell Companion to the Bible and Culture, John Wiley & Sons, 2008, p.148.
98. Maghrebi, Samau'al (1964) . Ifham al-Yahud "Convincing the Jews". Perlmann Moshe. New York Academy for Jewish Research. pp. 45–48, 81, 82.
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100. http://www.scribd.com/doc/217806/-The-Promised-Prophet-of-the-Bible
101. Richard S. Hess; Gordon J. Wenham (1998). Make the Old Testament Live: From Curriculum to Classroom. Wm. B. Eerdmans Publishing. ISBN 978-0-8028-4427-9. Retrieved 4 April 2013.
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103. Leirvik, Oddbjørn (2002). "History as a Literary Weapon: The Gospel of Barnabas in Muslim-Christian Polemics". Studia Theologica - Nordic Journal of Theology. 56: 4. doi:10.1080/003933802760115417.

• Quran 2-146
• Quran 7-157
• Tafseer al-Qurtubi
• Tafseer Ibn Kathir
• David Benjamin: Muhammad in der Bibel. München 1992. ISBN 3-926575-00-X, - 2., neubearb. Aufl, SKD Bavaria, München 2002, ISBN 3-926575-90-5

External Links and Additional Readings

• (2006.) "Essentials of the Islamic faith." The Light, Inc. ISBN 975-7388-32-7
• Taleghani, Seyed Mahmoud. Introduction to the Gospel of Barnabas, publishing prayer p. 234
• Benjamin Keldani, David B. ('Abdul Ahad Dawud) (2006.) "Muhammad in World Scriptures (Volume II): The Bible." The Other Press. ISBN 983-9154-65-6
• Ünal, Ali (2006) "The Qurʼan with annotated interpretation in modern English." The Light, Inc. ISBN 978-1-59784-000-2
• Daily Mail (24 February 2012) Secret £14million Bible in which 'Jesus predicts coming of Prophet Muhammad' unearthed in Turkey

• Articles to be merged from April 2013
• Articles with multiple maintenance issues from November 2010
• Muhammad
• Christianity and Islam