为了减轻他们的悲伤，在他们从被掳之地归来之后，先知哈该向以色列子民传达了来自上帝的一段预言。其内容如下：

To reduce their sadness, after they returned from captivity, the prophet Haggai told the Children of Israel a prophecy from God. It reads as follows:

“因为万军之耶和华如此说：再有一次，不多的时候，我要震动天地、海洋和旱地。我又要震动万国，万国所羡慕的必来到，我要使这殿充满荣耀，这是万军之耶和华说的。万军之耶和华说：银子是我的，金子也是我的。这殿后来的荣耀必比先前的更大，万军之耶和华说：在这地方我必赐平安，这是万军之耶和华说的。”（哈该书 2:6-9）

"For thus says the LORD of hosts; yet once more, it a little while, I will shake the heavens, and the earth, and the sea, and the dry land. And I will shake all nations, so that the treasure of all nations shall come in, and I will fill this house with glory, says the LORD of hosts. The silver is mine, and the gold is mine, declares the LORD of hosts. The latter glory of this house shall be greater than the former, says the LORD of hosts: and in this place will I give peace, declares the LORD of hosts." (Haggai: 2/6-9).

这一预言无疑是在谈论亚伯拉罕所应许的那位先知。雅各、摩西和大卫（愿他们平安）也曾预言过他。

This prophecy, in no doubt, is talking about the expected prophet whom Abraham had promised. Jacob, Moses and David (PBUT) had also prophesized about him.

之前的牧师阿卜杜勒·艾哈德·达乌德（Abdul Ahad Dawoud）是一位精通古代语言的专家，他引用了希伯来文原文，并将其译为如下：

The previous priest Abdul Ahad Dawoud, who is an expert with ancient languages, quoted the text in Hebrew and translated it as follows:

“我要震动全地，那（Mehmad）将临到万国……在这地方我要赐平安。”“Mehmad”或“Hamdet”这个词出现在希伯来语中，是另一种新的读法。在希伯来语中，它通常用来表示“伟大的愿望”或“所渴望的”，而依据通行的希伯来语译本，经文如下：

“I will shake all the whole earth, and (Mehmad) will come to all the nations… and in this place I will give peace". The word "Mehmad" or "Hamdet" comes in the Hebrew language as it comes in another new reading. It is usually used in Hebrew to mean "the great wish" or "the desired", and the text according to the common Hebrew translation:

(fabaaou Hamdat kol hagoyeem).

(fabaaou Hamdat kol hagoyeem).

然而,如果我们不翻译名字,按原样保留(这正是对名字应有的处理方式),那么我们会发现,“Mehmad”是阿拉伯语名字“Ahmad”的希伯来语读音,而这一点在翻译者也把名字一并译出时被遗失了。

However if we leave the name as it is without translation (which is what is supposed to be done with names), then we will find the word "Mehmad" is the Hebrew pronunciation of the Arabic name Ahmad, which was lost by translators when they also translated names.

针对此点，伟大的著名历史学家威廉·詹姆斯·杜兰特说道："'穆罕默德'（被赞美者）这一名字源于赞美，是对赞美的一种夸张。看来他曾被反复赞美，而《讨拉特》中的一些段落可能预言了他。"¹ 关于"神的最后居所"的论述，是在预言完成之时提出的，而它比第一座居所更加荣耀。然后他说：

Commenting on this, the great prominent historian William James Durant said: “the word “Mehmad” (the praised) was derived from praising, and it is an exaggeration of it. It seems that he was praised time after time, and possibly that some of the passages in the Torah prophesized him”.1 The talk about the last house of God came on the completion of the prophecy, which has greater glory than the first house. then he says:

“在这个地方我将赐予平安”，希伯来文译本使用了“shalom”一词，而这个词也可以指“伊斯兰”，因为“Al Salam”（平安）与“Al Islam”（伊斯兰）派生自同一个词根。1

"in this place I will give peace", the Hebrew translation used the word "shalom" which can mean "Islam", as "Al Salam" or peace and "Al Islam" derived from the same word. 1

"在此地我将赐予和平"这句话，所指的也许是此地所获得的和平，即欧麦尔·本·哈塔卜征服耶路撒冷时赐予耶路撒冷居民的和平。那么这里的预言是关于赐予和平，与所期待的先知无关，因为它是在他去世之后，由他那些善良的追随者和同伴实现的。

His words: "in this place I will give peace", might be talking about the peace that covered this land, which Omar Bin Al Khatab gave to the people of Jerusalem when he conquered it. The prophecy then was about providing peace and was not related to the desired prophet, because it happened at the hands of his kind followers and companions after his death.

毫无疑问，这段预言并不是在说耶稣（愿主赐其平安）。预言的文字与他的名字之间没有任何关联，其含义也与人们所知的关于他的事迹不相符（愿主赐其平安）。在他传道期间，耶路撒冷并未实现和平安定；相反，他在不久之后就向犹太人预言了圣殿的毁灭。此外，他是差遣给以色列后裔的使者，而非差遣给所有民族；而所期待的先知是万民所期盼的，并不专属于雅各的家族，而这一点在多处对耶稣的描述中都有提到。

There is no doubt that this prophecy is not talking about Jesus (PBUH). There is no relationship between the prophecy’s words and his name, or between its meanings and what is known about him (PBUH). Peace was not stabilized in Jerusalem during his mission; instead, he told the Jews of the destruction of the temple after a while. Moreover, he was a messenger to the Children of Israel, and not to all nations, while the expected prophet was the desire of all nations, and was not exclusive to the house of Jacob as mentioned in the description of Jesus several times.

在另一段《圣经》经文中，阿卜杜勒·阿哈德·达乌德认为有必要用“和平”或“Al salam”一词来指代“伊斯兰”。《路加福音》记载，耶稣降生时，天使歌唱道：“在至高之处荣耀归与神，在地上平安归与他所喜悦的人。”（路加福音 2:14）

The use of the word peace or "Al salam" to mean "Islam" was seen by Abdul Ahad Dawood as needed in another passage of the Holy Bible. The Book of Luke mentions that the angels sang at the birth of Jesus saying: "Glory to God in the highest, and on earth peace among those whom he is pleased." (Luke: 2/14).

他疑惑：耶稣（PBUH）降生之后，世上究竟降临了怎样的和平？杀戮不断延续，战争一场接一场，直到末日审判之日。因此，希伯来语中希腊词“Erena”的正确译法是“shalom”，它与阿拉伯语中的“Islam”（伊斯兰）即“Al Salam”（平安）相当。

He wonders; which peace came to earth after the birth of Jesus (PBUH)? The killing continuously went on, and the wars took turns one after another until the Day of Judgment. Therefore, the correct translation of the Greek word "Erena" in Hebrew is "shalom", which is equal to "Islam" in Arabic as "Al Salam”.

如果基督徒坚持将"Erena"一词解释为和平或"Al Salam"，那么他们就使耶稣自相矛盾了，因为他说："我来是要把火丢在地上，但愿已经烧起来了！我还有当受的浸，我受以前是何等的困迫呢！你们以为我来是要叫地上太平吗？我告诉你们，不是，乃是要叫人分争。"（路加福音 12/49-51），而在马太福音中："你们不要想我来是要叫地上太平，我来不是叫地上太平，乃是叫人动刀兵。"（马太福音 10/34）。

If the Christians insist on interpreting the word "Erena" as peace or "Al Salam", then they have made Jesus contradict himself, as he said: "I am come to cast fire on the earth; and would that it were already kindled? I have a baptism to be baptized with; and how great is my distress until it is accomplished! Do you think that I have come to give peace on earth? No, I tell you, but rather division:" (Luke: 12/49-51), and in Matthew: "do not think that I have come to bring peace to the earth: I have not come to bring peace, but a sword." (Matthew: 10/34).

根据这一点,阿卜杜勒·阿哈德·道德(Abdul Ahad Dawood)认为,和平缔造者就是穆斯林,这体现在耶稣的话中:"爱好和平的人有福了,因为他们必称为神的儿子。"(马太福音 5:9)因此他认为,准确的译法应当是"穆斯林有福了",而不是那些从未存在、也永远不会存在于地上的虚构的"和平缔造者"。

Based on that, Abdul Ahad Dawood sees that the peacemakers are the Muslims, and that is in the words of Jesus: "Blessed are the peacemakers: for they shall be called the sons of God." (Matthew: 5/9), so he sees that the accurate translation is "blessed the Muslims", and not the imaginary peacemakers, which were not and will never exist on earth.

这些属于基督教各个教派的人，在其历史上彼此争斗、分歧不断，他们中没有任何人能够说和平已经降临在信徒的心中，因为他们之间持续不断的仇恨否认了这一切。

None of the people who belong to the different Christian sects, who are fighting and disagreeing along its history, can say that peace took place in the hearts of the believers, as the ongoing hatred between them denies all that.

在所谓天使颂歌“愿平安归于世人”的结尾部分，希腊文本使用了“Yodekia”一词。该词源自希腊动词“Dokio”，依希腊词典，其含义为“美好、仁慈、慷慨”，也可指喜悦、爱、满足、愿望、名望……这些释义在翻译“Yodekia”时都是成立的，该词在希伯来文中也可译为（Mahmad，Ma Hamoud）。

In the completion of the so-called angels hymn "and Joy be to the people", the Greek text used the word "Yodekia" which is a word derived from the Greek verb "Dokio", and it means "nice, kind, charitable" as in the Greek dictionary, it also means joy, love, satisfaction, desire, fame… All of these expressions are valid in translating the word "Yodekia", which can also be translated in Hebrew to (Mahmad, Ma Hamoud)

“Hamd”（赞美）这一动词派生而来。Mahmad、Ma Hamoud 的意思是“备受渴慕的、令人愉悦的、美好的、被爱的或温和的”。这些含义都与由 Muhammad 或 Ahmad 一词所衍生的意义相符；而这两个词的词源又与希伯来语的两个词（Hemda 与 Mehmad）十分接近，这种接近表明它们拥有共同的词根，这在许多闪米特语系语言中是常见的情况。

which is extracted from the verb "Hamd" praise. The word (Mahmad, Ma Hamoud) means, “the very much desired, the cheerful, the wonderful, the loved or the gentle”. All of these agree with the meanings that come out of the word Muhammad or Ahmad, which are close in extraction to the two Hebrew words (Hemda and Mehmad), such closeness indicates that they have one common root as it is always the case in many of the Semitic languages.

Abdul Ahad Dawood也提醒人们注意这段文字在希腊文《路加福音》中的存在，而这些词句当时使用的是亚述语。即便付出大量努力，并且在翻译中秉持诚实，也无法把一个词从一种语言准确译成另一种语言，并完全还原该词的原始含义。因此，在原文已经遗失的情况下，无法核实译文的准确性。

Abdul Ahad Dawood also alerts to the existence of this text in the Greek Book of Luke at the time the phrases were in Assyrian. It was not possible, even with a lot of effort and being honest in translation, to translate a word from one language to another, and reach the exact original meaning of the word. Thus, it is impossible, with the loss of the originals, to verify the accuracy of the translation.

正如阿卜杜勒·艾哈德·达乌德所见，这首圣诗的正确译文是："感谢天上的上帝，地上的顺服或「伊斯兰」，以及向众人所传的艾哈迈德。"1

The correct translation for the hymn as seen by Abdul Ahad Dawood is: "Thanks to God in heavens, and submission or "Islam" on earth, and Ahmad to the people". 1