Previous messages were corrupted or time bound.
1) Deuteronomy 18:18 Mohammad as "The Prophet"
Muslim Claim: God promised to raise a prophet "like Moses" from the Israelites' "brethren," interpreted as Ishmaelites.
1. "Among their brethren" refers to other Israelites, not outsiders. In Deuteronomy 17-18,the phrase "from among your brothers" consistently means "from among the Israelites themselves."
Deut 17:15 says to appoint a king from among your brothers, this can't mean that a non-Jew would be king.
2. Christians see the ultimate fulfillment in Jesus, who is viewed as a new Moses in the New Testament (e.g., Acts 3:22-23).
3. If it were an Ishmaelite, Deuteronomy would need clearer language indicating a non-Israelite lineage. The immediate context always deals with internal Israelite leadership.
John 1:19-21 ("Are you that Prophet?")
Muslim Claim: When John the Baptist is asked if he is "that Prophet," it refers to Deuteronomy 18:18,which Muslims believe applies to Muhammad.
1. First-century Jewish expectations: Many Jews at the time distinguished between the Messiah, Elijah (Malachi 4:5), and "the Prophet" (Deut 18). Christians hold that Jesus is both Messiah and the ultimate "Prophet like Moses."
2. New Testament identifies Jesus with Deut 18: In Acts 3:22-23,the apostle Peter applies Deuteronomy 18 directly to Jesus.
3. No suggestion of a 7th-century Arabian prophet: The Gospel context shows immediate questions about John and Jesus, with no future figure implied.
4. The prophet who will be like Moses knew God face to face and spoke to him. He will perform many powerful miracles. Mohammad did none of this. Deut 34:10-12
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2) Isaiah 42:1-13
Muslim Claim: "The servant" in Isaiah 42 is a prophet linked to Arabia, since verse 11 mentions "Kedar," a son of Ishmael.
1. Servant Songs context: Isaiah 42 is one of the "Servant Songs" (Isaiah 42; 49; 50; 52-53). Within Isaiah, the "Servant" can refer to (a) the collective nation Israel (Isaiah 49:3), or (b) the future Messianic figure—Christians believe this points to Jesus.
2. Kedar as a poetic term: Mentioning Kedar (an Arabian tribe) merely illustrates how distant nations will praise God. Isaiah's prophecies often include multiple nations (e.g., Egypt, Cush, Moab). It does not indicate the servant is from Kedar.
3. Focus on universal justice: The passage emphasizes God's universal reign and justice, which Christians believe was fulfilled in Jesus, especially in the global spread of the gospel. There's no direct linguistic or contextual link to Muhammad.
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3) Isaiah 29:12
Muslim Claim: "The book is delivered to one who is not learned" parallels Muhammad's receiving the first Qur'anic revelation, when he said "I cannot read."
1. Context: spiritual blindness of Israel: Isaiah 29 is about the people of Jerusalem being spiritually dull, unable to understand God's message. Verses 11-12 describe a figurative inability to read the "vision"—it's not about a future prophet.
2. Whole passage addresses judgment, not prophecy of a new book: Isaiah 29:1-16 critiques Israel's lip-service worship and predicts judgment, followed by a promise of restoration. It is not foretelling a literal illiterate individual centuries later.
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4) Song of Solomon 5:16 ("Machamadim")
Muslim Claim: The Hebrew word מַחֲמַדִּים (machamadim) sounds like "Muhammad," suggesting the verse names Muhammad.
1. Hebrew root meaning "desirable" or "lovely": The word machamad comes from the root chamad (to desire, to take pleasure in). Adding -im is a plural or intensive form, meaning "altogether lovely." It is not a personal name.
2. Context: a love poem: Song of Solomon is a poetic dialogue between bride and groom, praising each other's beauty. There is no hint of a prophetic prediction in the text.
3. Hebrew grammar: The morphological form does not suggest a proper noun. The text literally describes the beloved as "altogether desirable," not referencing a future prophet.
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5) John 14:16, 15:26, 16:7 ("Paraclete" / "Comforter")
Muslim Claim: The "Comforter" or "Helper" (Greek paraklētos) refers to Muhammad, possibly from an "original" periklutos ("praised one").
1. Greek manuscript evidence: All existing Greek manuscripts use paraklētos ("advocate," "helper," "comforter"). There is no manuscript support for periklutos.
2. Context identifies the Comforter as the Holy Spirit: In John 14:26,Jesus explicitly says, "But the Helper, the Holy Spirit…" Christian teaching is that Jesus promised the Holy Spirit to guide the disciples (fulfilled at Pentecost, Acts 2).
3. Comes to the Apostles soon after Jesus' departure: The context suggests the Comforter would be with the disciples "forever" and teach them "all things" in their lifetime. A prophet coming 600 years later in Arabia does not fit the timing or the role described.
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6) Habakkuk 3:3 (God comes from Teman/Paran)
Muslim Claim: "Paran" is Mecca's region, so this is a reference to an Arabian prophet coming from there.
1. Old Testament geography: "Paran" typically refers to the Sinai wilderness (Num. 10:12, Deut. 1:1). It's related to Israel's Exodus route.
2. Context: past tense theophany: Habakkuk 3 poetically recounts God's past deliverance of Israel (think of God's presence at Mount Sinai). "God came from Teman… from Mount Paran" celebrates a historical salvation event, not a future prophet.
3. Literary style: This is a psalm of praise for God's mighty deeds, not a predictive prophecy about someone centuries later.
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7) Psalm 84:5-6 (the Valley of "Baca")
Muslim Claim: "Baca" refers to "Mecca" (Arabic "Makkah" or "Bakkah"), indicating a prophecy of pilgrimage to the Kaaba.
1. Hebrew term often rendered "weeping" or "balsam trees": The Hebrew word bakha means "weeping," so "Valley of Baca" is commonly understood as "Valley of Weeping."
2. Context: pilgrimage to Jerusalem's Temple: Psalm 84 is about pilgrims traveling to Zion/Jerusalem. There is no mention of Arabia or a new direction of worship.
3. Nothing in the psalm links it to Mecca: The entire focus is on the joy of going to Yahweh's sanctuary in Israel.
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Genesis 16:11-12
Mohammad is the donkey of a man from Ishmael. Ishmael was at peace with his brother, they buried their father together (Gen 25:9). He also is not recorded as being violent or at war with his brothers. They then chose to settle next to each other and seemingly in peace since Isaac is never mentioned to be in war and their 6 other brothers born through Keturah moved far east.
Deut 18:20-22
Mohammad made false prophecies
He was a false prophet (https://sunnah.com/bukhari/92/63). There were also the demonic verses which proves he was a false prophet. There is a prediction of false prophets in 2 Peter 2:1-3 which perfectly matches Mohammad.
Surah Al-A'raf, 7:157