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.
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.
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.
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.
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.
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.
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.
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.
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