السبت، 3 نوفمبر 2012

Prophet Muhammad (Pbuh) in the Bible [Must Read].


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    Prophet Muhammad (Pbuh) in the Bible [Must Read].

    "The Lord came from Sinai and rose from Seir unto them; he shined forth from Mount Paran." (Deut. 33: 2)

    Mount Sinai stands for the place where Moses recieved from the Message from God, Se
    ir stands for the hills in Jerusalem where Jesus preached. while Paran signifies the heights of Makkah where the chosen Prophet Muhammad (Pbuh) proclaimed his mission.

    The heavenly light signifies inspiration, Revelation and Divine prompting.

    a former Jewish rabbi as- Samaw'al al-Maghribi (d.576 A. H.; 1180 A. C.) who converted to Islam, looked at the same passage and then stated that: "the Jews know that Seir is the mountain range Sharat (Genesis 36:8, 20, 21; Deut. 2:5), on which lived the children of Esau who followed Jesus.

    The same author goes on to say that "there is clear evidence from the Torah that Mount Paran is the mountain of Makkah; in fact the Torah states that, when Ishmael parted from his father, Abraham settled in the wilderness of Paran (Genesis 21:21)."

    As-Samaw'al, moreover, says: "Mount Paran is the abode of the people of Ishmael. If the Torah alluded in this verse to prophecy coming from Mount Paran, it follows that it is the prophecy unto the people of Ishmael, because it is they who are the dwellers of Paran. "

    All will then see that the allusion to prophecy from the progeny of Ishmael points to Muhammad, for it was he who was sent forth from Makkah, formerly the abode of Ishmael.

    This indicates that the mountains of Paran are those of Makkah, and that the Torah, in this passage, alluded to the mission of Muhammad (Pbuh) and announced it; but the Jews, in ignorance and error, fail to connect these two verses.

    They admit the premises but, in their excessive ignorance, not the conclusion. The Torah bears witness to their poor understanding and counsel, namely, in the passage.

    "The mention of the three revelations was arranged by time, first the Torah, then the Gospel, then the Quran. he said about the first one "came" and in the second "rose up" and about the third "shined up", indeed the revelation of Torah resembled the break of dawn, while the revelation of the Gospel was like the rising of the sun, and as for the revelation of Quran it is like the appearance of the sun in the sky, thats why Allah called Prophet Muhammad (Pbuh) in Quran as "a lamp of spreading light" and calls the sun as "a shining lamp". (Ibnul Qayyim al-Jawziyya (1292- 1350))

    "Allah takes an oath by these same three places in Quran, as He says: "By the fig, and the olive, by mount Sinai, and by this city of security (Makkah).." (Quran 95:1-3)

    The fig and olive is asymbolic reference to the Holy Land in which the fig and the olive grow, and in which Christ was sent and the Gospel was revealed. he also swore by mount Sinai; the mount from which Allah spoke to Moses.

    then he swore by the city of security which is Makkah the city in which Ibrahim (Pbuh) lodged his son ismael (Pbuh) and his mother " (Ibn Taymiyyah (1263– 1328 CE))
    Photo: Prophet Muhammad (Pbuh) in the Bible [Must Read]. "The Lord came from Sinai and rose from Seir unto them; he shined forth from Mount Paran." (Deut. 33: 2) Mount Sinai stands for the place where Moses recieved from the Message from God, Seir stands for the hills in Jerusalem where Jesus preached. while Paran signifies the heights of Makkah where the chosen Prophet Muhammad (Pbuh) proclaimed his mission. The heavenly light signifies inspiration, Revelation and Divine prompting. a former Jewish rabbi as- Samaw'al al-Maghribi (d.576 A. H.; 1180 A. C.) who converted to Islam, looked at the same passage and then stated that: "the Jews know that Seir is the mountain range Sharat (Genesis 36:8, 20, 21; Deut. 2:5), on which lived the children of Esau who followed Jesus. The same author goes on to say that "there is clear evidence from the Torah that Mount Paran is the mountain of Makkah; in fact the Torah states that, when Ishmael parted from his father, Abraham settled in the wilderness of Paran (Genesis 21:21)." As-Samaw'al, moreover, says: "Mount Paran is the abode of the people of Ishmael. If the Torah alluded in this verse to prophecy coming from Mount Paran, it follows that it is the prophecy unto the people of Ishmael, because it is they who are the dwellers of Paran. " All will then see that the allusion to prophecy from the progeny of Ishmael points to Muhammad, for it was he who was sent forth from Makkah, formerly the abode of Ishmael. This indicates that the mountains of Paran are those of Makkah, and that the Torah, in this passage, alluded to the mission of Muhammad (Pbuh) and announced it; but the Jews, in ignorance and error, fail to connect these two verses. They admit the premises but, in their excessive ignorance, not the conclusion. The Torah bears witness to their poor understanding and counsel, namely, in the passage. "The mention of the three revelations was arranged by time, first the Torah, then the Gospel, then the Quran. he said about the first one "came" and in the second "rose up" and about the third "shined up", indeed the revelation of Torah resembled the break of dawn, while the revelation of the Gospel was like the rising of the sun, and as for the revelation of Quran it is like the appearance of the sun in the sky, thats why Allah called Prophet Muhammad (Pbuh) in Quran as "a lamp of spreading light" and calls the sun as "a shining lamp". (Ibnul Qayyim al-Jawziyya (1292- 1350)) "Allah takes an oath by these same three places in Quran, as He says: "By the fig, and the olive, by mount Sinai, and by this city of security (Makkah).." (Quran 95:1-3) The fig and olive is asymbolic reference to the Holy Land in which the fig and the olive grow, and in which Christ was sent and the Gospel was revealed. he also swore by mount Sinai; the mount from which Allah spoke to Moses. then he swore by the city of security which is Makkah the city in which Ibrahim (Pbuh) lodged his son ismael (Pbuh) and his mother " (Ibn Taymiyyah (1263– 1328 CE))
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