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.
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.
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:
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Muhammad means “the one who is praised often” or “praiseworthy.”
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Ahmad, another name for the Prophet used in the Qur’an (61:6), also means “the most praiseworthy.”
In Hebrew:
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Machamad means “desirable,” “precious,” or “lovely.”
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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.
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").
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.
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.
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.
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.
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