On Muhammad in the Bible by Abdul Ahad Dawud: A Critical Exploration

In the realm of interfaith dialogue, few works have stirred both scholarly discussion and spiritual introspection quite like Muhammad in the Bible by Abdul Ahad Dawud. Originally published in the early 20th century, this compelling text was written by a man who was once known as Rev. David Benjamin Keldani—a former Catholic priest of the Chaldean Rite in Urmia, Persia (modern-day Iran). His journey from Christian priesthood to Islam culminated in a passionate theological work that sought to connect the teachings of the Bible with the prophethood of Muhammad (peace be upon him).

This article offers a comprehensive look at Dawud’s arguments, the structure and substance of his book, and the broader implications it carries for interreligious understanding.

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From Priest to Muslim: The Journey of Abdul Ahad Dawud

Before delving into the content of the book, it’s essential to understand the author’s background. Born as David Benjamin Keldani in the late 19th century, he was educated in Roman Catholic institutions and later became a priest. Fluent in several languages, including Syriac, Arabic, Persian, and Latin, Keldani was well-versed in Christian theology and biblical texts.

His spiritual journey took a dramatic turn after extensive theological inquiry and study of Islamic texts, which led him to accept Islam. Upon converting, he took the name Abdul Ahad Dawud, meaning "Servant of the One God." It was from this deeply personal transformation that Muhammad in the Bible was born—a book not just of academic investigation, but of spiritual conviction.

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The Core Premise: Prophecies of Muhammad in Biblical Scripture

The central thesis of Dawud’s work is that the coming of Prophet Muhammad is foretold in both the Old and New Testaments of the Bible. He argues that many biblical prophecies traditionally interpreted as referring to Jesus or other figures are more accurately seen as predicting the final Prophet of Islam.

He supports his thesis using close textual analysis, linguistic interpretations, and historical context, aiming to present Islam not as a new religion, but as a continuation and fulfillment of Abrahamic monotheism.

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Key Arguments in Muhammad in the Bible

1. The Paraclete in the Gospel of John

One of Dawud’s most discussed points centers on the mention of the “Paraclete” in the Gospel of John (14:16, 15:26, 16:7). In traditional Christian understanding, the Paraclete refers to the Holy Spirit. However, Dawud argues that this figure was originally meant to be a human prophet, and that the Greek term Parakletos (meaning "comforter" or "advocate") was altered from the word Periklutos, which means “the praised one”—a direct linguistic parallel to the name Muhammad in Arabic.

According to Dawud, Jesus foretold the coming of another prophet, who would continue his mission and guide humanity into all truth. Dawud asserts that this could not be the Holy Spirit, which had already been present throughout biblical history.

2. The Prophet Like Moses (Deuteronomy 18:18)

In Deuteronomy 18:18, God tells Moses: “I will raise up for them a prophet like you from among their brethren.” Dawud argues that Jesus does not fit the description of being “like Moses” as precisely as Muhammad does. While Moses and Muhammad both brought comprehensive laws, governed communities, and had natural births and deaths, Jesus did not lead a nation, enact laws, or live a similar life to Moses in this regard.

He also emphasizes the phrase “from among their brethren,” suggesting that the term “brethren” refers to the Ishmaelites—descendants of Ishmael, the brother of Isaac—hence pointing to Muhammad.

3. The Song of Solomon and the Mention of Muhammad’s Name

Dawud also points to Song of Solomon 5:16, which in the Hebrew reads, “Mahmadim” (מחמד). He argues that this word closely resembles the Arabic name Muhammad (محمد), and in context, could be interpreted as a prophetic reference. While this interpretation is debated among scholars, it has remained a significant part of Muslim-Christian apologetics.

4. The Covenant with Ishmael

Abdul Ahad Dawud also discusses the role of Ishmael in biblical history. He highlights the promises made to Ishmael in Genesis 17:20, where God declares that Ishmael will become a great nation. Dawud interprets this as a prophetic indication of the rise of Islam and Muhammad’s role in bringing guidance to the descendants of Ishmael.

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A Methodical Approach

What makes Muhammad in the Bible notable is the scholarly tone in which Dawud writes. Drawing from his training in biblical languages and Christian theology, he meticulously quotes from original texts, often referring to Hebrew and Greek versions of the Bible. His aim is not to attack Christianity, but to offer a reinterpretation of its texts from the standpoint of someone who has studied both traditions deeply.

The book reflects a spirit of earnest inquiry, and although it was published over a century ago, it continues to resonate with readers interested in comparative religion.

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Reception and Legacy

Since its publication, Muhammad in the Bible has been widely read in the Muslim world and is frequently cited in interfaith dialogue. While some Christian scholars reject its interpretations as speculative or linguistically flawed, others acknowledge it as a thought-provoking work that challenges entrenched views.

The book's popularity endures because it speaks to a shared spiritual heritage and opens the door for more respectful engagement between Muslims and Christians. In an age where religious misunderstanding often fuels division, Dawud’s work invites a return to scripture with fresh eyes and a spirit of humility.

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Criticism and Counterpoints

Naturally, Dawud’s arguments are not without criticism. Christian scholars have noted that his linguistic interpretations, particularly around the term “Paraclete,” are controversial. The majority of biblical scholars maintain that Parakletos refers to the Holy Spirit, and there is limited manuscript evidence to suggest an earlier version of Periklutos existed in the canonical texts.

Additionally, some critics argue that Dawud sometimes imposes Islamic meanings on texts without considering their original cultural or historical context.

Still, his work remains significant as a reflection of how deeply shared scriptures can be understood through different lenses.

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Conclusion: A Bridge Between Traditions

Muhammad in the Bible by Abdul Ahad Dawud remains a landmark work in Islamic-Christian studies. It is not only a product of intellectual rigor but also of personal transformation. Dawud offers his readers a heartfelt and scholarly invitation to re-examine scripture with the goal of unity, not division.

While readers may agree or disagree with his conclusions, the book serves an important role: it encourages dialogue, introspection, and a sincere quest for truth across religious boundaries.

For anyone interested in theology, comparative religion, or the intersection of Islam and Christianity, Muhammad in the Bible is a compelling and enduring read.

The Prophet, Muhammad is Mentioned in the Hebrew Bible as 'Muhummadim', According to Islamic Scholars

Among Islamic scholars and thinkers, there is a long-standing belief that the coming of the Prophet Muhammad (peace be upon him) was foretold in earlier scriptures, including the Torah and the Bible. One of the most compelling and often-cited arguments in this context is the appearance of the word "Machamadim" or "Muhummadim" (מַחֲמַדִּים) in the Hebrew Bible, particularly in the Song of Solomon 5:16.

While traditional Jewish and Christian interpretations do not associate this verse with Muhammad, many Islamic scholars argue that the term is a direct reference to the final Prophet. This article examines the linguistic, historical, and theological aspects of this claim, providing insight into the Islamic scholarly perspective on this intriguing topic.

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Song of Solomon 5:16 – The Verse in Question

The verse in Hebrew reads:

“חִכּוֹ מַמְתַקִּים וְכֻלּוֹ מַחֲמַדִּים; זֶה דוֹדִי וְזֶה רֵעִי בְּנוֹת יְרוּשָׁלִָם”

Transliteration: “Hikko mamtaqqim, vekhulo machamadim; zeh dodi v’zeh re’i, benot Yerushalayim.”

Standard English translations render this as:

“His mouth is most sweet; yes, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.”

The key word here is “machamadim”, translated as “altogether lovely” or “desirable.” Islamic scholars argue that this is not just an adjective, but a direct reference to the Prophet Muhammad, with the suffix -im being a plural of majesty or respect, common in biblical Hebrew.

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Linguistic Link Between 'Machamadim' and 'Muhammad'

The Hebrew word machamad (מחמד) and the Arabic name Muhammad (محمد) share the same Semitic root: ḥ-m-d (ḥet-mem-dalet in Hebrew, ḥā-mīm-dāl in Arabic). This triliteral root conveys meanings related to "desire," "praise," or "pleasantness."

In Arabic:

• Muhammad means “the one who is praised often” or “praiseworthy.”

• Ahmad, another name for the Prophet used in the Qur’an (61:6), also means “the most praiseworthy.”

In Hebrew:

• Machamad means “desirable,” “precious,” or “lovely.”

• The suffix -im in machamadim can indicate plurality, but not necessarily quantity—it can imply greatness or majesty, much like Elohim (a plural form used for God in the Hebrew Bible).

Islamic scholars argue that the linguistic closeness is more than coincidental. They suggest that when machamadim is read phonetically, it closely resembles Muhammadim, pointing directly to the name of the Prophet.

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Context of Song of Solomon and Islamic Interpretation

Song of Solomon (also called Song of Songs) is a poetic and allegorical book in the Hebrew Bible, traditionally ascribed to King Solomon. Jewish and Christian scholars interpret it as an expression of love—either between two human lovers or symbolically between God and His people.

Islamic scholars take a different approach. Based on Qur’anic statements that previous scriptures foretold the coming of Prophet Muhammad (e.g., Qur'an 7:157, 61:6), they interpret parts of the Torah and Gospel allegorically as prophecies about him. In this framework, the beloved described in Song of Solomon 5 is not just a romantic figure, but a prophetic one.

In the passage, the beloved is described with qualities that some scholars believe match those of the Prophet Muhammad: noble speech ("his mouth is most sweet"), overall excellence ("he is altogether lovely"), and revered companionship ("this is my beloved and my friend").

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Classical and Contemporary Islamic Scholars on 'Muhummadim'

Numerous classical and modern Islamic thinkers have mentioned this verse in support of their claim. Some notable perspectives include:

1. Ibn Qayyim al-Jawziyyah

In his works, Ibn Qayyim wrote extensively on the signs of the Prophet in the Torah and Gospel. He identified various linguistic parallels between Arabic and Hebrew, often pointing to passages like Song of Solomon 5:16.

2. Rahmatullah Kairanawi

In his book Izhar-ul-Haqq, written in response to Christian missionary efforts in India, Kairanawi provides detailed comparisons of biblical verses and Muslim scriptures. He references Song of Solomon 5:16 and emphasizes the phonetic similarity between machamadim and Muhammad.

3. Ahmad Deedat

A well-known South African Islamic speaker and debater, Deedat frequently cited Song of Solomon 5:16 in his public lectures. He would read the verse in Hebrew and pronounce “machamadim” as “Muhammadim,” emphasizing that Muhammad’s name is explicitly mentioned in the Hebrew text.

4. Zakir Naik

Contemporary Indian scholar Dr. Zakir Naik has also referenced this verse in numerous public talks, asserting that it is one of many indications that Prophet Muhammad was foretold in earlier scriptures.

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Qur’anic Foundation for the Belief

The Qur’an itself states that Prophet Muhammad’s coming was prophesied in earlier revelations:

“Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel…”
(Surah Al-A'raf 7:157)

“And [mention] when Jesus, the son of Mary, said, ‘O children of Israel, indeed I am the messenger of Allah to you confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad.’”
(Surah As-Saff 61:6)

These verses are foundational for Muslim scholars who study the Torah and Gospel with the aim of identifying references to the Prophet Muhammad.

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Addressing Skepticism

Critics argue that machamadim is a common noun, not a proper noun, and is used in other parts of the Hebrew Bible in various contexts—like in Ezekiel and Lamentations—to describe treasures or that which is desirable. They also point out that the text’s literary form is romantic poetry, not prophecy.

Islamic scholars, however, counter that God often embeds prophecy in poetic and metaphorical language, and that divine revelation can have multiple layers of meaning. From their viewpoint, the consistency of the root, the context of praise, and the phonetic resemblance cannot be ignored.

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Conclusion

To Islamic scholars, the mention of “Muhummadim” in Song of Solomon 5:16 stands as a compelling piece of evidence that the Prophet Muhammad (peace be upon him) was foretold in earlier scriptures, just as the Qur’an asserts. While Jewish and Christian interpretations differ, the linguistic and thematic parallels continue to be explored in interfaith dialogues and comparative religious studies.

Whether seen as a hidden prophecy or poetic coincidence, the discussion around Muhummadim reveals the deep connection and ongoing conversation between the Abrahamic faiths—and highlights how interpretation often depends not just on language, but on the lens through which one views scripture.

What does Islam say about Killing an Innocent Soul?

One of the most fundamental values in Islam is the sanctity of human life. Contrary to many misconceptions, Islam holds the life of every innocent person—regardless of religion, race, or background—as sacred. The Quran and the teachings of Prophet Muhammad (peace be upon him) emphasize justice, mercy, and the protection of life. In this article, we explore what Islam says about killing an innocent soul, drawing on the Quran, Hadith, and Islamic legal and moral principles.

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1. The Sanctity of Life in the Quran

The Quran, Islam’s holy book, is crystal clear in its condemnation of unjust killing. One of the most powerful verses on this subject is:

"Whoever kills a soul—unless for a soul or for corruption [done] in the land—it is as if he had slain mankind entirely. And whoever saves one—it is as if he had saved mankind entirely."
(Quran 5:32)

This verse establishes a profound principle: the life of one person is as valuable as the lives of all humanity. The context of this verse originally refers to the Children of Israel, but Islamic scholars agree that its moral and ethical implications apply universally.

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2. Murder as a Major Sin

In Islam, murder is considered one of the gravest sins, classified as a kabirah (major sin). It’s grouped with acts like associating partners with God (shirk) and disrespecting parents. The Quran says:

"Do not kill the soul which Allah has made sacred except by right..."
(Quran 17:33)

The phrase "except by right" refers to specific legal circumstances like capital punishment after a fair trial. However, even in such cases, the legal process is strict and designed to prevent injustice. Arbitrary or extrajudicial killing is completely forbidden.

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3. The Prophet Muhammad’s (PBUH) Teachings

Prophet Muhammad (peace be upon him) reinforced the Quranic message through his words and actions. He said:

"The first cases to be judged between people on the Day of Judgment will be those of bloodshed."
(Sahih Muslim)

This Hadith highlights how seriously Islam takes the issue of unlawful killing—it’s among the first matters to be judged by God. The Prophet also taught that a person who kills unjustly may be denied Paradise:

"A believer remains within the scope of his religion as long as he does not kill another person unlawfully."
(Sahih Bukhari)

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4. Universal Respect for Human Life

A critical aspect of Islamic ethics is that the sanctity of life applies to all humans—not just Muslims. There’s no room in Islam for tribalism or religious superiority when it comes to human rights. This is reinforced in the Quran:

"We have certainly honored the children of Adam..."
(Quran 17:70)

Islamic teachings affirm the inherent dignity and worth of every human being. Whether someone is Muslim, Christian, Jewish, or of another belief (or no belief at all), their life is sacred.

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5. Justice and Due Process

Islamic law is built on justice and due process. Even in cases where a crime has been committed, Islam doesn’t allow individuals to take the law into their own hands. Vigilantism and revenge killings are prohibited.

Capital punishment, where allowed, is tightly regulated, requires overwhelming evidence, and must be handled through a legitimate Islamic court. The Quran promotes reconciliation and forgiveness, even in cases of murder:

"But if the killer is forgiven by the brother of the slain, then grant a suitable follow-up and payment in kindness."
(Quran 2:178)

This verse encourages mercy and outlines a system for restitution, highlighting Islam’s preference for peace and forgiveness over retribution.

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6. Misinterpretation and Extremism

Unfortunately, extremist groups have misused Islamic texts to justify acts of violence, including the killing of innocents. These actions are not just wrong—they are considered blasphemous distortions of Islamic teachings.

Mainstream Islamic scholars across the globe have unanimously condemned terrorism and the killing of innocent civilians. The Prophet Muhammad (PBUH) explicitly forbade harming non-combatants, women, children, the elderly, religious leaders, and even animals during times of war.

"Do not kill women or children or non-combatants and do not kill old people or religious people..."
(Musnad Ahmad)

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7. The Consequences of Killing an Innocent Soul

Islam teaches that the consequences of murder go beyond this life. The person who kills unjustly faces severe punishment in the Hereafter unless they sincerely repent and the victim’s family forgives them.

"But whoever kills a believer intentionally—his recompense is Hell to abide therein, and the wrath and the curse of Allah are upon him..."
(Quran 4:93)

Even though this verse speaks about killing a believer, the underlying principle extends to all innocent lives. The wrath of God is not something to be taken lightly in Islam.

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8. Repentance and Forgiveness

Islam does provide a path to repentance for those who have committed grave sins, including murder, as long as they sincerely repent, turn to God, and attempt to make amends. The Quran says:

"Say, ‘O My servants who have transgressed against themselves [by sinning], do not despair of the mercy of Allah. Indeed, Allah forgives all sins...’"
(Quran 39:53)

However, repentance does not erase the rights of the victim’s family under Islamic law. They have the right to seek justice, accept compensation (diya), or forgive the perpetrator.

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9. Killing in the Name of Religion Is Forbidden

Islam strongly opposes the idea of killing in the name of religion. Forced conversions or harming others for their beliefs are strictly prohibited. The Quran clearly states:

"There is no compulsion in religion..."
(Quran 2:256)

Throughout Islamic history, scholars have upheld the rights of non-Muslims to live peacefully in Muslim lands. The Prophet Muhammad (PBUH) even warned against harming people of other faiths:

"Whoever kills a person who has a treaty with the Muslims will not smell the fragrance of Paradise..."
(Sahih Bukhari)

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10. Modern Relevance and Universal Message

In a world where religion is often weaponized for political or ideological gain, Islam’s core message remains a beacon of peace and justice. The sanctity of life is not just a religious principle—it’s a universal one. Islam upholds this value unequivocally.

Whether in the middle of conflict or in peaceful times, killing an innocent person is among the gravest crimes in Islam. It contradicts the very essence of what Islam stands for—mercy, compassion, and the protection of human dignity.

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Conclusion

Islam teaches that the life of every innocent person is sacred. Killing without just cause is not only a crime in this world but a sin of enormous weight in the next. The Quran and Sunnah emphasize justice, mercy, and the protection of life above all.

In a time where misinformation is widespread, it’s more important than ever to understand the true teachings of Islam. The message is clear: to take a life unjustly is to wage war against humanity itself—and to protect a life is to uphold the very essence of faith.