A cikin wannan karnin na shida mai baƙin ciki, ba yanayin duniya da zaluncinta kaɗai ya sa ake buƙatar agaji daga wurin Allah Mai jin ƙai ba. Tare da haka, da yawa daga cikin waɗanda suka ƙware a Littafi Mai Tsarki suna jiran manzo na ƙarshe da aka yi annabci a kansa, wanda aka bayyana shi a cikin littattafansu a fili kuma a sarari.

In this grim sixth century, it was not only the condition of the world and its atrocities that necessitated relief from a most compassionate God. Alongside this, many of those versed in biblical scripture were awaiting a final prophesied messenger, of whom there was a crystal-clear description in their literature.

Saboda haka, Allah ya ce game da Alkur'ani da kuma mai ɗauke da shi daga baya, "Shin ba alama ce a gare su ba cewa malaman Bani Isra'ila suna sanin sa?"30

Hence, Allah says about the Qur’an and subsequently its bearer, “And has it not been a sign to them that it is recognized by the scholars of the Children of Israel?”30

Duk da cewa wasu daga cikin mutanen zamanin Annabi na ƙarshe ﷺ sun ƙi karɓar sa saboda ƙiyayya da son zuciya, wasu kuma kawai ba a riga an shiryar da su ba, wasu daga cikin waɗanda suka san Littattafai, kamar ‘Abdullahi ɗan Salam, sun karɓi Musulunci da sauri. Wannan na ɗaya daga cikin hujjojin da Allah ya gabatar a kan masu bautar gumaka na Larabawa, domin yawancin Larabawa ba su iya karatu ba, ba su da wani littafi na sama da suke bi, kuma suna ganin Yahudawa sun fi su daraja saboda su Ahlul Kitab ne.

Though some contemporaries of the Final Prophet صلى الله عليه وسلم rejected him out of animosity and prejudice, and others simply had not yet been guided, some of the biblically versed—like ‘Abdullāh ibn Salām —quickly accepted Islam, and that was one of the proofs Allah cited against the idolators of Arabia, since most Arabs were illiterate, did not ascribe to any scripture, and held that the Jews were superior to them for being People of the Book.

Duk da gurbata da aka yi mata, alamomi masu ƙarfi na annabcin Muhammadu ﷺ suna nan har yau a cikin rubuce-rubucen Yahudawa da Kiristoci, daga cikinsu za mu nuna waɗannan:

Despite adulteration, strong indicators of the prophethood of Muhammad صلى الله عليه وسلم remain even today in the Judeo-Christian texts, of which we will showcase the following:

Zan tada musu annabi kamar ku daga cikin 'yan'uwansu, zan sanya maganata a bakinsa, kuma zai yi musu magana da duk abin da na umarce shi.31

I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him.31

A cikin wannan nassi, Allah ya bayyana wa Musa cewa zai aiko wani annabi ga Isra'ilawa, kuma zai fito daga cikin 'yan'uwansu. Littafi Mai Tsarki na New International Version ya zaɓi fassara mai keɓewa game da wannan, yana bayyana shi a matsayin "daga cikin 'yan'uwan Isra'ilawa," amma Littafi Mai Tsarki kansa ma yana kiran al'ummai waɗanda ba Isra'ilawa ba da 'yan'uwansu. Misali, a Kubawar Shari'a 2:4, Allah ya ce, "Za ku wuce ta ƙasar 'yan'uwanku," yana nufin ƙasar Edomawa. Wannan ya sa wasu masana tafsirin Littafi Mai Tsarki suna ba da shawarar cewa wani al'ummi (wanda ba Isra'ila ba)

In this passage, God reveals to Moses that He will send another prophet to the Israelites, and that he will emerge from among their brethren. The New International Version of the Bible chose an exclusivist translation of this, qualifying it as “from among their fellow Israelites,” but the Bible itself also refers to non-Israelites as their brothers. For instance, in Deuteronomy 2:4, God says that “you are about to pass through the territory of your brethren,” referring to the lands of the Edomites. This led some biblical exegetes to suggest that a Gentile (non-Israelite)

annabi na iya zama abin da ake nufi a nan; wani annabi da ya fito daga cikin “’yan’uwan” Isra’ilawa, kamar Isma’ilawa ko Edomawa (Larabawa ko Nabatawa). Haka kuma, idan aka takaita wannan annabci ga Isra’ilawa kawai, to yana nufin ba a taba cika shi ba, domin bisa Littafin Kubawar Shari’a 34:10, “Amma tun daga lokacin ba a sake tashi a cikin Isra’ila wani annabi kamar Musa ba…” Littafin Kubawar Shari’a 18:18 kuma ya tabbatar da cewa annabin da ake jira zai yi kama sosai da Musa. Dukansu Musa da Muhammad ﷺ annabawa ne da aka haife su daga iyaye biyu, dukansu sun yi aure suka haifi ‘ya’ya, dukansu sun zo da sabuwar cikakkiyar dokar shari’a, dukansu sun fuskanci tsangwama da ta sa suka bar kasashensu, dukansu sun koma su ci abokan gābansu, kuma dukansu sun mutu mutuwar halitta aka binne su.

prophet could in fact be intended here;32 a prophet hailing from some “brethren” of the Israelites such as the Ishmaelites or Edomites (Arabs or Nabateans). Also, restricting this prophecy to the Israelites would mean it has never been fulfilled, since according to Deuteronomy 34:10, “But since then there has not arisen in Israel a prophet like Moses…” Deuteronomy 18:18 also establishes that the awaited prophet would have a striking resemblance to Moses. Both Moses and Muhammad (peace be upon them) were prophets born of two parents, both married and had children, both came with a new comprehensive code of law, both faced persecution causing them to leave their homelands, both returned to defeat their oppressors, and both experienced natural death and burial.

Wannan ita ce shaidar Yahaya, lokacin da Yahudawa suka aika firistoci da Lawiyawa daga Urushalima don su tambaye shi, "Wane ne kai?" Ya yi shaida, bai kuma musa ba, sai ya yi shaida, "Ni ba Almasihu ba ne." Suka tambaye shi, "To me ya sa? Kai ne Iliya?" "Kai ne Annabin?" Sai ya amsa, "A'a."34

Now this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” He confessed, and did not deny, but confessed, “I am not the Christ.” And they asked him, “What then? Are you Elijah?” “Are you the Prophet?” And he answered, “No.”34

Here, we find John the Baptist being questioned about the nature of his ministry and whether he was claiming to be "the prophet." This proves that some Jews were still awaiting the fulfillment of this divine promise in Deuteronomy 18:18, that of the Mosaic antitype, up until the time of Jesus Christ and even thereafter.35 It also begs the question: who is this luminary who is neither Christ nor Elijah? Who is being referred to here as "the prophet" and not just "a prophet," as if his name does not even require stating, and his coming was eagerly anticipated? Indeed, they were awaiting the greatest prophet of all, the Final Prophet who would illuminate for humanity the path to God one last time, and whose identity could not be mistaken. It is for this reason that Allah said, "Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know [it]."36

Here, we find John the Baptist  being questioned about the nature of his ministry and whether he was claiming to be “the prophet.” This proves that some Jews were still awaiting the fulfillment of this divine promise in Deuteronomy 18:18, that of the Mosaic antitype, up until the time of Jesus Christ  and even thereafter.35 It also begs the question: who is this luminary who is neither Christ nor Elijah? Who is being referred to here as “the prophet” and not just “a prophet,” as if his name does not even require stating, and his coming was eagerly anticipated? Indeed, they were awaiting the greatest prophet of all, the Final Prophet who would illuminate for humanity the path to God one last time, and whose identity could not be mistaken. It is for this reason that Allah said, “Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know [it].”36

Duba! Bawana na, wanda Ina riƙe da shi; zaɓaɓɓena wanda raina yake jin daɗinsa. Na sa Ruhuna a kansa; zai kawo adalci ga al'ummai. Ba zai yi kuka ba, ba kuwa zai ɗaga muryarsa ba, ba kuwa zai sa muryarsa ta ji a titi ba. Sanda da ta karye ba zai karya ba, fitilar da take ci a hankali ba zai kashe ba; da aminci zai kawo adalci. Ba zai karaya ba, ba kuwa za a murkushe shi ba, sai ya kafa adalci a duniya; tsibiran teku kuma za su jira dokarsa da fata. Ku rera wa UBANGIJI sabuwar waƙa, ku yabe shi daga iyakokin duniya! Ku waɗanda kuke saukowa teku, da duk abin da ke cikinta; ku tsibirai, da waɗanda suke zaune a cikinsu.

Behold! My Servant whom I uphold; My chosen one in whom My soul delights. I have put My Spirit upon him; he will bring forth justice to the nations. He will not cry out nor raise his voice, nor make his voice heard in the street. A bent reed he will not break off and a dimly burning wick he will not extinguish; he will faithfully bring forth justice. He will not be disheartened or crushed until he has established justice on the earth; And the coastlands will wait expectantly for his law.37 … Sing to the LORD a new song, Sing His praise from the ends of the earth! You who go down to the sea, and all that is in it; You islands, and those who live on them.

Bari hamada da garuruwanta su ɗaga muryarsu, da ƙauyukan da Kedar ke zaune a cikinsu. Bari mazaunan Sela su rera da ƙarfi, bari su yi ihun farin ciki daga kan duwatsu.38

Let the wilderness and its cities raise their voices, The settlements which Kedar inhabits. Let the inhabitants of Sela sing aloud, let them shout for joy from the tops of the mountains.38

Wannan bayanin game da "bawa" a cikin Ishaya 42 yana nuna cewa Annabi Muhammad ﷺ ne ya fi cancantar kasancewa wanda aka nufa da shi.

This description of the “servant” in Isaiah 42 seems to position the Prophet Muhammad صلى الله عليه وسلم as its worthiest candidate.

Babban take nasa a cikin Alkur'ani shi ne "Bawanmu."39 Kasancewar ƙasarsa ita ce Larabawa ya dace da na Kedarawa; Littafi Mai Tsarki ya bayyana Kedar a matsayin ɗan Isma'il kai tsaye.40 Ƙarƙashin jagorancin Muhammadﷺ ne Isma'ilawa (Larabawa) suka

His primary title throughout the Qur’an is “Our servant.”39 His homeland being Arabia matches that of the Kedarites; the Bible identifies Kedar as the direct son of Ishmael .40 It was under the leadership of Muhammad صلى الله عليه وسلم that the Ishmaelites (Arabs)

Amma ina gaya muku gaskiya. Yana da amfani a gare ku in tafi; domin idan ban tafi ba, Mataimaki ba zai zo muku ba; amma idan na tafi, zan aike shi zuwa gare ku…42

Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send him to you…42

Akwai abubuwa da yawa da zan iya gaya muku, amma yanzu ba za ku iya ɗaukar su ba. Sai dai idan shi, Ruhun gaskiya, ya zo, zai shiryar da ku cikin dukan gaskiya; gama ba zai yi magana da ikonsa ba, amma duk abin da ya ji shi ne zai faɗa; kuma zai gaya muku abubuwan da suke zuwa.43

I still have many things to say to you, but you cannot bear them now. However, when he, the Spirit of truth, has come, he will guide you into all truth; for he will not speak on his own authority, but whatever he hears he will speak; and he will tell you things to come.43

Isa, wannan ba zai zama abin da yake nufi ba a nan, lokacin da ya kira Mai Taimako, cewa ba zai zo ba sai ya tafi, tun da Ruhu Mai Tsarki yana tare da Isa tun farko. Isa kuma ba zai zama yana nufin Bulus ko Fafaroma ba, domin su sun kawar da dokoki maimakon kammala su, kuma ba su gabatar da hujja cewa sun yi magana da sama ba. Shi kaɗai Annabi Muhammad ﷺ ne ya farfado da daraja ta Isa ba tare da binne gadonsa na bautar Mahalicci shi kaɗai ba. Game da wannan, Annabi Muhammad ﷺ ya ce: "Ina da kusanci mafi kusa da Isa, ɗan Maryam, a wannan rayuwa da ta gaba." Sahabbansa suka tambaya: "Yaya haka, ya Manzon Allah?" Ya ce: "Annabawa duk 'yan'uwan uba ne, da uwaye daban-daban, amma suna da addini ɗaya. Haka kuma, babu wani annabi tsakaninmu (ni da Isa Kiristi)."44 Bugu da ƙari, Annabi Muhammad ﷺ yana faɗin abubuwan da za su faru nan gaba daidai (duba Babi na 5), kuma ya kawo shiriya tabbatacciya game da dukan gaskiya, yana kammala dokar Allah ga ɗan Adam har zuwa ƙarshen zamani (duba Babi na 4).

Jesus  could not be implying the Holy Spirit here, calling him the Comforter that cannot arrive until Jesus departs, since the Holy Spirit was always with Jesus. Jesus could not be implying Paul or the papacy, since they did away with laws instead of perfecting them, and did not present proof that they communicated with the heavens. It was only the Prophet Muhammad صلى الله عليه وسلم who revived the honor of Jesus without burying his legacy of worshipping the Creator alone. In this respect, the Prophet Muhammad صلى الله عليه وسلم said, “I enjoy the closest proximity to Jesus, the Son of Mary, in this life and the hereafter.” His Companions asked, “How is that, O Messenger of God?” He said, “The prophets are all paternal brothers, with different mothers, but they have one religion. Also, there was no other prophet between us (myself and Jesus Christ).”44 Furthermore, he صلى الله عليه وسلم would accurately foretell future events (see Chapter 5), and brought definitive guidance on all truths, perfecting the divine code of law for humanity until the end times (see Chapter 4).

Sai Allah ya buɗe mata idanunta, sai ta ga wata rijiya ta ruwa. Sai ta je ta cika salkar da ruwa ta bai wa yaron ruwan sha. Allah kuwa yana tare da yaron; ya girma, ya zauna a jeji, ya zama maharbi. Ya zauna a Jejin Faran; mahaifiyarsa kuma ta auro masa mata daga ƙasar Masar.45

Then God opened her [Hagar’s] eyes, and she saw a well of water. And she went and filled the skin with water and gave the lad a drink. So God was with the lad; and he grew and dwelt in the wilderness, and became an archer. He dwelt in the Wilderness of Paran; and his mother took a wife for him from the land of Egypt.45

A cikin birnin Makka, cibiyar tarihi ta Musulunci kuma wurin haihuwar Annabi Muhammadu ﷺ, akwai rijiyar Zamzam—wadda ƙila ita ce mafi tsufa kuma mai ci gaba da tsiyaya a duniya. Ka ajiye shekaru dubu biyu kafin Annabi Muhammadu ﷺ a gefe, kuma ka yi tunanin miliyoyin alhazai da masu yin ‘umrah da suka ziyarci wurin cikin shekaru 1,500 da suka wuce, waɗanda kowannensu ke komawa gida da galan-galan na ruwan Zamzam. Haka kuma, ana kai ruwan wannan rijiya ba dare ba rana zuwa Qubā’ da Masallacin Annabi ﷺ da ke Madina, yayin da mazauna Makka ke da tankuna da aka sanya a gidajensu domin a riƙa kawo musu ruwan Zamzam akai-akai. Lallai wannan rijiya ce mai albarka wadda Hajara da Isma'ila suka samu, kuma ita ce tubalin farko da Allah ya ajiye domin wannan birni mai tsarki ya bunƙasa.

Within Arabia’s city of Mecca, the historical epicenter of Islam and birthplace of Muhammad صلى الله عليه وسلم, there exists the well of Zamzam—what may be the oldest active spring of water the world has ever known. Put the two millennia before the Prophet Muhammad صلى الله عليه وسلم aside, and merely consider the millions of pilgrims visiting for Hajj and ‘umrah over the past 1,500 years, who each return home with gallons of Zamzam water. In addition, a round-the-clock supply of this water is transported to Qubā’ and the Prophetic Mosque in Madinah, while residents of Mecca have tanks installed in their homes for regular Zamzam delivery. This was clearly a blessed well which Hagar and Ishmael received, and the first brick set by God for this sacred city to flourish.

Ban da Zamzam, ku yi la'akari da ginin Ka'aba. Ko da Larabawa masu bautar gumaka sun amince da Ibrahim a matsayin babban kakan kowa, kuma saboda girmamawar da suke masa, duk suna nuna masa girma ta hanyar ziyartar Gidan da ya gina don bautar Allah a Makka (Ka'aba). Duk da cewa su masu bautar gumaka ne, wadannan mushrikai sun tabbatar da cewa Makka wuri ne mai tsarki wanda Allah ya girmama. Sun ga kansu a matsayin magada na wannan gado, don haka suka ji dole ne su girmama wannan Ka'aba da Ibrahim ya kafa. In ba haka ba, don me Allah zai umarci Ibrahim ya bar Hajara da jaririnsa na farko a wani wuri na musamman, kuma a cikin wani daji mara amfani? Abu ne mai wuyar fahimta cewa Allah ya aiko Ibrahim ya gina Ka'aba, ya kafa rijiyar Zamzam mai albarka a karkashinta, ya samar da wata babbar al'umma saboda ita, kuma ya kare ta daga mamayewa, kawai domin a kewaye ta da gumaka kuma ta zama wurin lalata. Saboda haka, ba abin mamaki ba ne cewa mutane da yawa a lokacin sun yi imani cewa wani abu yana shirin faruwa, wani abu mai girma wanda zai canza yanayin dukkan wannan yanki na duniya da ma fiye da haka.