Description of Rasoolullah صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَم in the Torah and Injeel
Description of Rasoolullah صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَم in the Torah and Injeel
Nashrut Teeb 14
- In Mishkaat appears the narration of Abdullah Bin Amr Bin Aas cited from Bukhari that in the Torah the following description is given of Rasoolullah (Sallallahu alaihi wa sallam):
“O Messenger! We have sent you as a witness over the Ummat, as a giver of glad tidings, as a warner, and a refuge for the Ummi People. (The Ummat of Muhammad Sallallahu alaihi wa sallam is intended as Nabi Sallallahu alaihi wa sallam himself stated that we are an Ummi Nation.)
You are My Servant and My Messenger. I have kept your title Mutawakkil. Neither are you ill-mannered, nor harsh and nor a clamourer in the marketplaces.
You do not mete out evil in revenge of evil. Rather, you overlook and forgive.
Allah Ta’ala will not let you pass away until He does not correct (i.e. change) the crooked path (i.e. kufr) with Imaan through your barkat, so that people start reciting the Kalimah, and until He does not give eyes to the blind, ears to the deaf and until He does not open the sealed hearts, through the barkat of the Kalimah. (What is meant is: Allah Ta’ala will not raise you from this world as long as the True Deen does not spread in all directions.)
- In Mishkaat it is reported from Masaabeeh and Daarimi on the authority of Hazrat Ka’b who relates from the Torah that it is written in it:
“Muhammad (Sallallahu alaihi wa sallam) the Messenger of Allah is My chosen servant. He does not ward off evil with evil. On the contrary, he pardons and forgives. Makkah is his birthplace, Madinah his place of migration and Shaam his capital.”
Note: Consequently, after the Khulafa-e-Raashideen the kingdom of Shaam remained the capital whence Islam spread far and wide.
- In Mishkaat, citing the narration of Abdullah Bin Salaam as reported by Tirmithi, it is narrated that in the Torah the description of Muhammad (Sallallahu alaihi wa sallam) is given and it is furthermore written that Hazrat Isaa (Alaihis Salaam) will be buried alongside him.
Note: The narrators of the latter three narrations were Aalims of the previous Heavenly Books. The first and last were Sahaabah and the middle narrator was a Taabi’ee.
Certain Aayaat are synonymous to these narrations. Accordingly, the meanings of three Aayaat were mentioned in the elucidation of the fourth narration of this section and three Aayaat are hereby mentioned bringing the total to six.
Aayat No. 4 – In Surah A’raaf [157] Allah Ta’ala declares:
“They [i.e. those who are guaranteed the Rahmat of Allah] are the people who follow the Ummi Nabi and Rasool whom they find mentioned in the Torah and Injeel. He enjoins them with righteous deeds, prevents them from evil acts, makes lawful for them wholesome things, declares unlawful for them filth and waives from them injunctions which were harsh and difficult.”
Aayat No. 5 – In Surah Fat-h [29] Allah Ta’ala declares:
“Muhammad is the Messenger of Allah. Those with him… (possess such and such qualities). Their description is to be found in the Torah and Injeel… (in such and such manner).”
Aayat No. 6 – Allah Ta’ala declares in Surah Baqarah [89]:
“When the Book (i.e. the Qur’aan) certifying the knowledge held by the Ahl-e-Kitaab reached them whilst prior to his [Muhammad Sallallahu alaihi wa sallam] advent they would supplicate for victory through his medium over the kuffaar (i.e. mushrikeen, or[1] they would disclose the news of his advent); when that which they were aware of (i.e. the Qur’aan and Bearer of the Qur’aan) reached them they denied it.
Note: They acquired this information and accordingly supplicated for victory through his agency on the authority of the former Heavenly Books, which goes to prove that Rasoolullah’s (Sallallahu alaihi wa sallam) notification was recorded in the former Divine Scriptures. This same recognition is mentioned in a verse of Surah Baqarah [146] thus:
يَعْرِفُوْنَهٗ كَمَا يَعْرِفُوْنَ اَبْنَآئَهُمْ ط
“They recognize him just as they recognize their sons.”
[1] Second meaning in view of the difference in the Tafseer.
