Deuteronomy 18:18 – A prophet like Moses (AS)
I will establish a prophet for them from among their brothers, like you, and I will place My words in his mouth; and he shall speak to them all that I shall command him.
Samau’al al-Maghribi, a Jewish apostate to Islam, identified Muhammad as the subject of this verse. He believed that in this context the “brothers” of the Israelites meant the Ishmaelites, his logic was that because the word used for brothers is singular it had to mean a brother tribe. He went on to say that if the Jews claim this word is mentioned elsewhere in the Bible regarding the Israelites, then reply, “the same word was also used to refer to the Edomites, children of Esau in Deut. 2:4″
Song of Solomon 5:16 / Song of Songs 5:16 – Muhammad is named in Hebrew in the Song of Solomon
His palate is sweet, and he is altogether desirable; this is my beloved, and this is my friend, O daughters of Jerusalem.
Zakir Naik writes that “Prophet Muhammad (pbuh) is mentioned by name in the Song of Solomon chapter 5 verse 16: ‘Hikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee Bayna Jerusalem.’ – ‘His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.’
First, in regards to Deuteronomy 18:15-22, the immediate context of this passage refers back to verses 9-14. There Moses warns the people of the danger of false prophets. God’s people are to avoid any and all who presume to speak authoritatively about spiritual truth apart from God’s truth. What is God’s truth? Verse 15 says a particular prophet will arise from the Jews (i.e., “your own brothers”) who will be like Moses. Notice that it’s not just any prophet, as there have been many, but a special prophet. People who studied and believed the Old Testament writings were looking for this particular, special prophet. In fact, some Jewish leaders thought the fiery preacher John the Baptist might be the fulfillment of Moses’ prophecy (see John 1:19-30). John the Baptist, however, said that he was the forerunner of the prophet of whom Moses spoke, not the prophet Himself.
In Deuteronomy 18:17-19, Moses(as)prophesied:
“And the Lord said unto me. They have well spoken that which they have spoken, I will raise them up a prophet from among their brethren like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him. And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him.”
The foretold prophet in this prophecy was not Jesus Christ(as), nor any other Israelite prophet, because none of them ever claimed to be the prophet promised here. We read in the Gospel of John (1:19-21) that in the time of Jesus, the Jews were expecting the advent of three prophets. Firstly Elias, secondly Christ(as), thirdly a prophet of such universal fame that in his case no other specification was thought necessary. “The Prophet” was enough to convey what was meant. Jesus(as)claimed to be the Christ and he regarded John the Baptist as Elias (Matthew 11:14, 17:10-13). Further, he prophesied about his second advent in the last days when true faith would disappear from the earth (Luke 18:8).
Peter describing the time of “That Prophet” says:
“He shall send Jesus Christ which before was preached unto you; whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, a Prophet shall the Lord your God raise up unto you of your brethren like unto me; him shall ye hear in all things whatsoever he shall say unto you.” (The Acts 3:20-22)
These words of Peter evidently imply that the advent of “that prophet” will take place before the second advent of Jesus Christ(as). Jesus(as) pointed out in the parable of the vineyard that after him shall come the Lord of vineyard and added:
“The kingdom of God shall be taken from you and given to a nation bringing forth fruits thereof.” Matthew 21:43)
Thus Jesus(as) has made it clear that the Prophet who was to come after him was not to be of the Israelites, but from another nation – their brethren, the Ishmaelites.
This prophecy has been fulfilled in the person of Hazrat Muhammad(saw), the Holy Founder of Islam. For in the first place, he came from among the descendents of Ishmael(as), the brethren of Israelites; so that the promise of God concerning Ishmael(as) be fulfilled: ” I have blessed him… and I will make him a great nation.” (Genesis 17:20)
Secondly, he was the prophet who came with a new law — the law of the Quran. None of Israelite prophets including Jesus of Nazareth(as), with the exception of Moses(as), brought a new law or dispensation; not did any of them claim to have been like unto Moses(as). On the other hand, it has been expressly written about Hazrat Muhammad(saw) in the Holy Quran that he was the prophet like unto Moses
The Promised Comforter of the Gospel
The prophecy runs as follows:
“If ye love me, keep my commands. And I will pray to the Father and He shall give you another Comforter. That he may abide with you forever; even the Spirit of truth.” (John 14:15-17)
“But the Comforter which is the Holy Ghost whom the Father will send in my name, he shall teach you all things..” (John 14:26)
“Nevertheless, I tell you the truth; it is expedient for you that I go away, for if I go not away the Comforter will not come unto you; but if I depart, I will send him unto you.” (John 16:7)
“I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth; for he shall not speak of himself; but whatsoever he shall hear, that shall he speak; and he will shew you things to come. He shall glorify me.” (John 16:12-14)
Comforter Was To Bring Complete Teachings
According to the prophecy: The Comforter, the Spirit of truth, “will guide you into all truth”. The Holy Prophet Muhammad(saw) was the only prophet who claimed to have brought the complete teachings through the Holy Quran about which Devenport Says:
” The Quran is the general code of the Muslim world; a social, civil, commercial, military, judicial, criminal, penal and yet religious code; by it everything is regulated; from the ceremonies of religion to those of daily life; from salvation of the soul to the health of the body; from the rights of general community to those of society, from morality to crime, from punishment here to that of the life to come.”