在这个黑暗的六世纪，不仅世界的境况和种种暴行使人们需要至仁的上主施以救援。与此同时，许多熟知圣经经文的人正在期待最后一位被预言的使者，而他们的典籍中对此人有着清晰无误的描述。

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.

因此,安拉论及《古兰经》及其承载者时说:“难道他们没有迹象吗?以色列后裔的学者们都认识它。”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

尽管先知穆罕默德ﷺ的一些同时代人出于敌意和偏见拒绝了他，另一些人则尚未得到引导，但一些熟知圣经的人，例如阿卜杜拉·本·赛拉姆，很快便皈依了伊斯兰教。这正是安拉用来驳斥阿拉伯的多神崇拜者的证据之一，因为当时大多数阿拉伯人是文盲，不信奉任何经典，并且认为犹太人因为是有经之民而优于他们。

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.

尽管经过了篡改,但即使在今天,犹太教和基督教的经典中仍保留着穆罕默德ﷺ先知身份的有力迹象,下面我们将展示其中几项:

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:

我将从他们的弟兄中为他们兴起一位像你一样的先知，我要把我的话放在他的口中，他必将我所吩咐的话都告诉他们。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

在这段经文中，上帝向摩西启示，祂将从以色列人的兄弟中兴起另一位先知，派给以色列人。《新国际版圣经》将此译为“从他们以色列同胞中”，带有排他的译法，但圣经本身也称非以色列人为他们的兄弟。例如，申命记2:4中，上帝说：“你们将要经过你们弟兄以扫子孙的境界”，指的是以东人的土地。这使一些圣经注释学者提出，一位外邦人（非以色列人）

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)

先知可能确实是这里所指的对象:32 一位出自以色列人的某些“兄弟”之中的先知,例如以实玛利人或以东人(阿拉伯人或纳巴泰人)。此外,若将这一预言限定于以色列人,那就意味着它从未应验,因为《申命记》34:10说:“从那时以来,以色列中再没有兴起像摩西那样的先知……”《申命记》18:18也确立了所期待的先知会与摩西有显著的相似之处。摩西和穆罕默德ﷺ都是两位父母所生的先知,两人都结婚生子,两人都带来了新的全面的律法,两人都遭受迫害而被迫离开家园,两人都后来回师击败了压迫他们的人,两人都经历了自然死亡并被安葬。

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.

在亚伯拉罕诸宗教传统中，没有其他两位先知能与之达到如此高的相似程度。

No other two prophets, especially in the Abrahamic tradition, come close to this degree of similarity.

申命记18:18也描述了这位被期待的先知，说他将作神的忠实发言人，只传达神所吩咐的话。先知穆罕默德ﷺ孜孜不倦地教导他的追随者这一事实：《古兰经》中的任何一个字都不应归功于他：“以星辰发誓，你们的同伴（穆罕默德ﷺ）没有迷误，也没有错谬，他也不凭私欲而言。这只是所启示的启示。”33

Deuteronomy 18:18 also describes this awaited prophet as someone who will serve as a faithful mouthpiece for God, only conveying from Him that which He commands. The Prophet Muhammad صلى الله عليه وسلم was tireless in teaching his followers this very fact: that not a single word of the Qur’an should be credited to him: “By the star when it descends, your companion (Muhammad) has not strayed, nor has he erred, nor does he speak from [his own] inclination. It is but a revelation revealed.”33

这是约翰的见证:当犹太人从耶路撒冷差遣祭司和利未人去问他:"你是谁?"他承认了,并没有否认,而是承认说:"我不是基督。"他们又问他:"那么你是谁呢?你是以利亚吗?""你是那先知吗?"他回答说:"不是。"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

在这里，我们看到约翰施洗者被人质问他的事工性质，以及他是否自称为“那位先知”。这证明，直到耶稣基督的时代，甚至在那之后，仍有一些犹太人在等待申命记18:18中这一神圣应许的应验，即摩西的对应者的到来。[35] 这也引出一个问题：这位既不是基督也不是以利亚的人物是谁？这里所说的“那位先知”是谁，而不只是“一位先知”？仿佛他的名字根本无需说明，而他的降临又是人们热切期盼的。事实上，他们所期待的是最伟大的先知，即最后的先知，他将再一次为人类指明通往真主的道路，而他的身份不可能被误认。正因如此，真主说：“我所赐予经典的人们认识他，如同认识自己的儿子一样。但其中确有一派明知真理却隐瞒它。”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

看哪,我所扶持的仆人,我所拣选、我心所喜悦的人。我将我的灵放在他身上,他要把公理传给外邦人。他不喊叫,也不扬声,不在街上使他的声音被人听见。压伤的芦苇他不折断,将残的灯火他不吹灭,他必按真理传公理。他必不丧胆,也不灰心,直到他在地上设立公理;众海岛都要仰望他的律法。 ……你们要向耶和华唱新歌,从地极赞美他!你们这些下海的人,和海中所有的,并众海岛和其上的居民哪,都要赞美他。

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.

让旷野和其中的城邑扬声，让基达尔所居住的村庄也如此。让西拉的居民歌唱，让他们从山顶上欢呼。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

这段关于以赛亚书第42章中“仆人”的描述，似乎将先知穆罕默德ﷺ定位为最有资格的人选。

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

在整部《古兰经》中，他的主要称号是“我们的仆人”。39 他的故乡阿拉伯与基达人（Kedarites）的故乡相符；《圣经》指出基达是以实玛利的直系儿子。40 正是在穆罕默德ﷺ的领导下，以实玛利的后裔（阿拉伯人）……

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)

最终成为了一个"民族"，正如上帝曾向亚伯拉罕许诺的那样，41 在经历了大约两千年的封建部落分散状态之后。只有在统一之后，他们才积聚了足够的力量，在该地区成功地建立起"上帝的公义"，正如以赛亚书42:4所预言的那样。假定以赛亚书中的仆人是耶稣基督是有问题的，因为基督教和伊斯兰教都认为他复活了，却没有为各国带来公义；他的少数门徒并不具备在其社会中执行上帝律法的政治力量。这位仆人也不可能是摩西，原因相同：据圣经记载，他在旷野漂流四十年后，死于尼波山上，即应许之地之外，并未"在地上设立公义"。他也从未如以赛亚书42:17明确所说"先知"那样，在基达人中废除偶像崇拜，而先知穆罕默德ﷺ则确实做到了这一点。

finally became a “nation” as God had promised Abraham they would,41 after being scattered feudal tribes for around two millennia. And only after being unified did they amass enough power to successfully establish “God’s justice” in the region as Isaiah 42:4 foretells. It is problematic to assume the servant in Isaiah was Jesus Christ  because Christianity and Islam agree that he rose without bringing justice to the nations; his handful of disciples did not possess the political strength to enforce God’s law in their society. This servant also cannot be Moses  for the same reason; after forty years of wandering the desert, he died outside the Promised Land on Mount Nebo according to the Bible, without having “established justice in the earth.” He also never abolished idolatry among the Kedarites, as Isaiah 42:17 explicitly says “the prophet” would, while the Prophet Muhammad صلى الله عليه وسلم most definitely did.

然而我实话告诉你们，我去了，对你们是有益的；因为我若不去，保惠师就不到你们这里来；我若去，就要差他到你们这里来。

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

我还有许多话要对你们说,但你们现在担当不了。然而,当那位真理的圣灵来到时,他必引导你们明白一切真理;因为他不是凭自己说话,乃是把他所听见的说出来,并且要把将来的事指示你们。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

耶稣不可能是在暗指圣灵，说那位安慰者要等耶稣离去才能来，因为圣灵一直与耶稣同在。耶稣也不可能是在暗指保罗或教皇，因为他们废除了律法，而不是完善律法，也未能提出证据证明他们曾与诸天交通。只有先知穆罕默德ﷺ复兴了耶稣的尊荣，同时没有埋没他崇拜造物主独一的教导。就此而言，先知穆罕默德ﷺ说：“我在今世和后世，都与麦尔彥之子耶稣最为亲近。”众门徒问道：“这是怎么回事，真主的使者？”他说：“众先知是同父异母的兄弟，他们的信仰却是一个。我与耶稣基督之间，也没有其他先知。”[44] 此外，先知穆罕默德ﷺ能准确预言未来的事件（见第5章），并为一切真理带来确定的指引，将真主的律法体系完善地传给人类，直至末日（见第4章）。

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).

与此相关，耶稣基督在最后的讲道中也讲了著名的葡萄园比喻（见《马可福音》第12章）。他预言，这一寓意中的“葡萄园”将从作恶、杀人的园户手中被夺去，“交给别人”。最终，犹太人意识到这比喻是针对他们而说的，也意识到他们对上帝的先知所怀的敌意，以及他们因此失去了上帝的盟约与预言，于是勃然大怒。由此进一步说明，所期待的保惠师、真理的圣灵，必定是出自亚伯拉罕后裔、却非以色列人的一位先知。

In conjunction with this, Jesus Christ  also supplied the famous Vineyard Parable in Mark 12 amidst his final sermon, wherein he prophesied that the allegorical “vineyard” would be pulled from the corrupt murderous tenants “and given to others.” Ultimately, the Jews were enraged upon realizing that this parable was about them, their hostilities towards God’s prophets, and God’s covenant and prophecy leaving them as a result. This further elucidates that the awaited Comforter, the Spirit of Truth, must be a non-Israelite prophet who also came from the Abrahamic line.

然后神开启了她[夏甲]的眼睛,她看见一口水井。她就去把皮袋盛满了水,给童子喝。神与那童子同在;他渐渐长大,住在旷野,成为一个弓箭手。他住在巴兰的旷野,他的母亲为他从埃及地娶了一个妻子。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

在阿拉伯的麦加城——伊斯兰教的历史中心，也是穆罕默德ﷺ的诞生之地——有一口赞姿姿泉（Zamzam）。它或许是世界上已知最古老的仍在出水的泉源。暂且不论穆罕默德ﷺ先知出现之前的两千年，单看过去一千五百年间，数以百万计的朝觐者和副朝者前来麦加，每人都带着数加仑的赞姿姿泉水返回家乡。此外，全天候都有赞姿姿泉水被运往古巴清真寺和麦地那的先知寺，麦加居民的家中也安装了水箱，定期配送赞姿姿泉水。这显然是一口蒙受祝福的井，哈哲尔和易司马仪所获得的恩赐，也是真主为这座圣城奠定的第一块基石，使其得以繁荣兴盛。

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.

除了zamzam之外,也应当考虑克尔白的建造。即使是拜偶像的阿拉伯人也承认易卜拉欣是至高无上的始祖,出于对他的尊崇,他们都通过前往麦加——即他为敬拜真主而建造的殿(克尔白)——来向他致敬。尽管他们是拜偶像者,这些多神教徒仍然肯定麦加是一块受真主尊崇的圣地。他们视自己为这一遗产的继承者,因此觉得有责任尊敬易卜拉欣所建立的这座克尔白。否则,真主为何要命令易卜拉欣把夏甲和他的长子幼婴留在一个特定的地方,而且还是一片荒芜的旷野呢?难以想象,真主派易卜拉欣建造克尔白,在其下设立了受祝福的zamzam井,因此使一个伟大的民族兴起,并保护它免受侵犯——结果却只是让它被偶像环绕,沦为淫乱的场所。因此,当时许多人相信将有某件事即将发生,某件足以改变那一地区乃至更远地方全局的重大之事,也就不足为奇了。

In addition to Zamzam, consider the construction of the Ka‘bah. Even the idolatrous Arabs recognized Abraham as the ultimate patriarch, and due to their esteem for him, all paid homage to him by visiting the House he built for God’s worship in Mecca (the Ka‘bah). Even though they were idolaters, these polytheists affirmed that Mecca was a special sanctuary venerated by God. They saw themselves as the heirs of that heritage, and thus they felt compelled to honor this Ka‘bah that Abraham had erected. Why else would God command Abraham to just leave Hagar and his firstborn infant in a particular place, and a barren wilderness at that? It is difficult to conceive that Allah sent Abraham to construct the Ka‘bah, established the blessed well of Zamzam beneath it, gave rise to a great nation because of it, and protected it from invasions—just so it would be surrounded by idols and become a venue for depravity. It is no surprise, then, why many people at that time believed that something was about to happen, something momentous that would change the entire scene in that part of the world and far beyond it.