CHAPTER FOUR
What is written in their Books is often expressed as his attribute, and this is more significant than referring to him by his name.
A questioner may say:
«It is well known that in the Qur’an, and the Sunnah, it is written that your prophet is mentioned in their Torah and in the Bible, and that they deleted his name because of the issues of the chieftainship and the prohibition o f some food . However, does it not stand to reason that all of them, in the East and in the West, in the South and in the North, had unanimously agreed to erase his name from the Books sent down by God?».
Such a matter is undoubtedly harder to resolve than if it was alleged that they had ignored mentioning his name verbally simply because it is easier to renege on a verbal word than on a written one. Besides, deleting written facts has more serious repercussions. Such a question dwells on the corrupt understanding that the Muslims
themselves believe that his Arabic name is literally mentioned in the Torah and the Bible in Arabic, and that the Muslims themselves believe that Jews and the Nazarenes all over the world erased his name and deleted it altogether, and enjoin themselves to keep it that way far and near, in the East and in the West. Not a single scholar among the Muslim scholars had said that, neither God, praised be His Name, said this about them in His Book (The Qur’an), nor did His Messenger, and never did He reproach them as such. On top of that, neither the Sah abah (the Companions of the Prophet) nor the religious scholars and jurists who followed their lead, nor the scholars of Tafsir (interpretation), nor the historians or biographers said that. If some laymen among the Muslims imagined the case as such , they would have said so thinking that they were , as such, supporting the Messenger. One should bear in mind that an ignorant friend can be more harmful than a rational foe . Again, such an opinion surged up from the lack of understanding to the Qur’an. They thought that the saying of the Most Sublime:
“Those who follow the Apostle, the unlettered Prophet, whom they find mentioned in their own (Scriptures),- in the law and the Gospel;- for he commands them what is just and forbids them what is evil; I allows them as lawful what is good (and pure) and prohibits them from what is bad (and impure); He rele ases them from their heavy burden and from the yokes that arc upon them. So it is those who believe in him, and follow the light which is sent down with him, it is they who will prosper.” (al-Araf: 1 57)
Points out to the name as being mentioned in Arabic in the Torah and in the Bible. This is not the case, and here are three explanatory points:
1 -The Lord , praised be His name, stated that His Messenger mentioned in their Books in the sense that what is written in the Books is about his attributes , origin , and description. He did not state that his name is written in Arabic literally in the Torah and the Bible – more about these mentioned attributes in both Books will be mentioned later on in this book, by God’s Will -.
2 -And describing him through his attributes and origin of more significant and reliable than through the mere mentioning on his name; because misunderstanding can fog the identity of person through his mere name . Anybody with a similar narrated could be tempted to assume being him. Therefore, the misunderstanding in the matter occurred because of the anticipation that his name will be mentioned literally in Arabic.
3 -Such misunderstanding is unjustified and it does not stand the commonest rules of identification without any shadow of doubt in contrast to the description of his attributes, characteristics, mark his mission, the distinguished marks of his nation, the time of his emergence, and the like. This description pointed out his exact indication and distinction, and restricted his identity to himself. Much of this account is mentioned in the Torah and the Bible, and in other prophecies in the hand of the people of the Book, as we are going to refer to. Few clues point out to several viewpoints as follows:
The Messenger of God (peace be upon him) was the most a view irrevocable evidences against those who disbelieved in him and repudiated his prophethood, mainly against the people of knowledge and the people of the Book because they have all the evidences at hand about his prophethood. But even though and with their full knowledge of the truth , they denied him: a thing no man of reason would do. It is like someone recognizing another person without any shadow of doubt, and confirming his identification by telling him his correct name, the name of this father, his occupation, and his nick name if he has got one – , and the other person acknowledging these
descriptions but at the same time denying them ! . It is obvious that such a denial would not come from a man with a petty grain of mind . It is untenable, unbelievable, and quite ridiculous to consider. However, their reply was not as explicit as the above-mentioned example . They knew better! they did not make fools of themselves,
they did not reply as such. They listened to the evidence they already knew, and then they denied him. They did not deny the evidence; but they denied him!.
It is well known that Muhammad bin Abdullah (peace be up on him) claimed to these – two nations – who were the most knowledgeable nations on earth before his deputation that his mention, attribute, and his precise description are all written in their Books. He recited this fact to them day and night, privately and overtly, in every meeting and in every circle, calling upon them to believe in him . Some did, others did not; but he kept reciting to them what is written in their Book, by God’s Will. The ultimate goal of the mendacious repudiatory is to say to the Prophet that these attributes and characteristics are true indeed ; but they are meant to describe another prophet to come. This is the extreme edge of presumptuousness a denier of the truth can cling to , and beyond
which his defectiveness would be scandalously revealed through his blatant lies and slanders. The attributes, characteristics, and distinguished marks mentioned in their Books fit him exactly like a key and a lock, leaving no space whatsoever for any doubt for he who recognizes them. Caesar and Salman knew him through these mentioned signs which fit the signs they already knew through their scholars . Same for Heraclius, he recognized his prophethood when the signs given to him by Abu Sufyan matched exactly the signs he already knew about him. Heraclius said to abu Sufyan:
«What you say is true indeed. He is a prophet, and he will possess what is under my very feet».
Also, many before mentioned bishops and monks recognized him through his attributes and description as parents recognize their own children. God the Most Sublime said:
“The people of the Book know this as they know their own sons; but some of them conceal the truth which they themselves know”- (al-Baqarah: 146)
“Those to whom we have given the Book know this as they know their own sons. Those who have lost their o w n souls refuse therefore to believe.”(al-An’am: 20)
It is well known that his mention is pointed out through his attributes and description which are written in their Books, and which apply to nobody else other than himself exactly as one of the believers among them said:
«By God, everyone of us knew him as he would know his own son or even more, for one would go out of his house, away from his wife, and would not know what may happen in his absence.»
For this reason God, Most Sublime, praised those among them who knew the truth and were not taken in by their pride against following him. The Most High said:
“Strongest among men in enmity to the Believers wilt thou find the Jews and pagans; and nearest among them in love to the Believers wilt thou find those who say, «we are Christians» because among these are men devoted to learning and men who have renounced the world, and they are not arrogant * And then they listen to the revelation received by the Apostle, thou wilt see their eyes overflowing with tears, for they recognize the truth; they pray: our Lord! we believe; write us down among the witnesses * What cause can we have not to believe in God and the truth which has come to us, seeing that we long for our Lord to admit us to the company of the righteous? * And for this their prayer bath God rewarded them with Gardens, with rivers flowing underneath , – their eternal home. Such is the recompense of those who do good” (al-Ma’idah: 82, 83, 84, 85)
Ibn Abbas said:
«When the Companions of the Prophet (peace be upon him) stood before al-Njashi and recited the Qur’an, the bishops and monks heard it and tears rolled from their eyes on their cheeks because of the truth they knew in what they heard.»
The Most Sublime said:
“.. Because among these arc men devoted to learning and men who have renounced the world, and they are not arrogant” (al-Ma’idah: 82)
And Sa’eed bin Jubayr said:
«Al-Najashi sent eighty of his outstanding men to the Messenger of God (peace be upon him) . He recited the Qur’an to them and their hearts softened and they wept and said: «By God! , we indeed know». Then they embraced Islam and went to see al-Naj ashi and told him. He then em braced Islam as well.» Concerning them God sent down
the verses number 83 to 86 of surah al-Ma’idah.
According to Saddi there were twelve men: seven bishops, and five monks. When the Messenger of God recited the Quran to them, they wept and said:
“Our Lord! we believe in that Thou hast revealed, and we follow the Apostle; then write us down among those who bear witness” (al-Imran: 53)
Ibn Abbas commented that these were an example of Muhammad’s followers who made up his nation, that is the good people who eagerly hoped that God will include them in Muhammad’s nation. What is meant is that these are the people who recognized the Apostle of God by his attributes which were already written in their Books. They could not hold back their eyes from weeping, and their hearts from taking the first step forward in believing. This matches the saying of the Most Sublime:
“Say: «Whether ye believe in it or not, it is true that those who were given knowledge beforehand, when it is recited to them , fall down on their faces in humble prostration * «And they say: «Glory to our Lord!. Truly has the promise of our Lord been fulfilled!>) They fall down on their faces in tears, and it increases their (earnest) humility “(al-Isra’a:
107- 108- 109)
Mujahid, the Imam of Tafsir (an authority in the Interpretation) said that they were a group of men from among the people of the Book. When they heard the recitation of the Qur’an, they fell down to their knees in prostration and said:
“And they say: Glory to our Lord!. Truly has the promise of our Lord been fulfilled“ (al-Isra’a: 108)
In an account ascribed t o Salamah bin abd Yasua’a – a Nazarene convert to Islam – and on the authority of his father and grand-father; Yunis bin Buqayr mentioned that he said that the Messenger of God (peace be upon him) wrote the following letter of the people of Najran:
In the Name of the God of Abraham (Ibraheem), Ishaq, and Ya’aqub. From Muhammad the Prophet, the Messenger of God, to the bishop of Najran and the people of Najran. Peace be upon you.
And then,
I call upon you for the worship of God instead of the worship of His servants. I call upon you to submit to the sovereignty of God instead of the sovereignty of His servants. If you choose to refuse then the payment of Jizya will follow. If you choose to decline, you would have paved the way for the declaration of a coming war. That is all.»
When the bishop received the letter and read it he was alarmed and deeply frightened. He sent after a man from Oman called Sharhabeel bin Wada’a. He was a man from the tribe of Hamdhan, and known for his ability to deal with vexing problems. The bishop
handed out the letter of the Messenger of God (peace be upon him) to him . He read it. The bishop asked him:
“What is your opinion O abu-Maryem?”
“We have known what God promised Abraham of the line of prophethood in the progeny of Ishmael (Ismaeel ). How can we sustain our uncertainty about him if in the end he comes to be the awaited prophet!. I give no opinion in the matter of prophethood. If it was a matter of earthly affairs I would have endeavoured delving in
it and coming up with a viewpoint.
“Please step aside and have a seat” , the bishop said. Sharhabeel did.
The bishop summoned another man from Najran called Abdullah bin Sharhabeel . He was from the tribe of Asbah from Himayr. He asked him to read the letter and give his opinion. His reply was similar to that of Sharhabeel. The bishop asked him to step aside . He did. The bishop summoned another man from Najran called Jab bar bin Faydh . He was from the tribe o f bani Harith bin Ka’ b. He asked him to read the letter and to give his opinion. His reply was similar to that of Sharhabeel and Abdullah bin Sharhabeel.
The bishop asked them to step aside, and they did.
When the three of them gave similar replies, the bishop asked for the bell to be rung, and hair-woven garments were hoisted in the monasteries, which is what they used to do when they felt fear-stricken during daylight. When they feel fear-stricken during the night, they used to ring the bells and illuminate the monasteries with lit fire- . The people of the valley from above and from below gathered. The valley spreads for a distance of one day travelled by a speedy rider, and it included seventy three villages , and one hundred and twenty thousand fighters. He read to them the letter of the Messenger of God (peace be upon him) , and asked them to give their opinion. Their leaders agreed t o send Sharhabeel bin Wada’a al-Hamazani, Abdullah bin Sharhabeel, and Jab bar bin Faydh , to check out the state of affairs of the Messenger of God (peace be upon him). The delegates dashed off. As they arrived in Madina they took off their
travel clothes and put on long, luxurious garbs trailing behind them, and wore golden rings. Then they rushed on their way to see the Messenger of God (peace be upon him) . When they reached him they greeted him; but he did not greet them back. They lurked all day waiting patiently for him to talk to them. He did not because of the overly way they adorned themselves, flaunting their clothing and golden rings . They dashed off seeking Uthman bin Affan and Abdul-rahman bin Awf whom they knew During the time of Jahiliah, both used to send their camel caravans to Najran and have them
brought back laden with Najran’s best wheat and fruit of the Muhajireen and Ansaar .. They said:
«O Uthman, O Abdulrahman! your prophet had written us a letter and we came to see him responding to his letter. We came in and greeted him, but he did not return our greeting. We spent a long tedious day patiently waiting for him to talk to us. Our patience wore out and he did not talk to us. What do you think we should do: return home or try again!?. Uthman and Abdulrahman referred the query to Ali bin abi Talib who was present in the meeting.»
«What do you think about the situation of these people, O abal-Hasan? They asked him. He said to them:
« I see that they take off their adornments and rings , and wear their travel garments, then go back to see him».
So did they, then they went back to see the Messenger of God (peace be upon him) . They greeted him, he returned their greeting, then he said:
«By the One who sent me with the truth, they came to see me for the first time and iblis (Satan) was with them».
Then they discussed some matter among them without reaching a resolution till they asked him:
«What do you say about Jesus? we would like to hear your opinion».
God , Most Powerful, Most Exalted, sent down the following verses:
“The similitude of Jesus before God is as that of Adam; he created him from dust, then He said to him: «Be»: and he was * The Truth (comes) from God alone ; so be not of those who doubt * It anyone disputes in this matter with thee, now after (full) knowledge bath «come! Let us gather together, our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray and invoke the curse» Of God on those who lie! ,(al-Imran: 59- 60- 61)
They refused to admit that. Next morning, the Messenger of God (peace be upon him) , wearing a turban, and his wife Fatima walking behind him, went to see al-Hasan and al-Hussein at a tree-shaded spot for arbitration. At that time he had several wive. Sharhabeel said to his companions:
«O you Abdullah bin Sharhabeel, O you Jab bar bin Faydh ! , you have known that i f the people of the valley gather from above and below, they will not respond or agree upon anything other than one opinion, and by God! I foresee something coming up!. By God, if this man is a king sent to us we will be the first among the Arabs to stab him in his eyes, face to face, and bundle his mission back to him; but he will not leave us till he and his people inflict on u s some calamity, and we are the closest of the Arabs to him in the neighbourhood. If this man is a prophet sent to us, cursed be we ! not even a single hair from us will stay on the surface of the earth, not even a clip of a fingernail without being destroyed».
His companions said to him:
«What is then your opinion O abu Maryem?, events are looming up toward an alarming situation!?».
«My opinion is t o arbitrate with him; I see that this man does not pass an encroaching judgement o r express an opinion in vain» he replied.
His companions said:
«Go ahead with it then».
Sharhabeel went to see the Messenger of God (peace be upon him) . He said to him:
«I found a better way than to rely on the opinion of an arbiter between you and me».
«What is it?» the Prophet (peace be upon him) asked.
«I came myself to arbitrate with you starting from today till the night, and from the night till the next morning. Whatever you rule up presides over us!».
The Messenger of God (peace be upon him) said:
«There may be someone behind you dictating to you to say that?».
«Ask my two companions.» Sharhabeel replied.
He asked them, they said:
* «We do not go to any source of water or food without asking sharhabeel first and doing so by his opinion».
The Messenger of God (peace be upon him) accepted and cancelled the arbitration through a third party. Next morning they came to see h i m , and he wrote to them a gently worded letter of reconciliation and good will. At a distance of one night’s travel from Najran, the bishop and the notable men of Najran met with them. The bishop was also accompanied by his step brother from his mother’s side and who was at the same time the son of his paternal uncle. He was called : abu Alqamah. The delegates handed the letter to the bishop . While he was reading it and Alqamah walking beside him, Abu Alqamah’s she-camel tripped. Alqamah uttered a curse bearing the meaning of wretchedness and referring to the letter being the cause of his she-camel tripping; but without mentioning the name of the Messenger of God (peace be upon him). Thereupon, the bishop said to him:
«You have asked for wretchedness for a God sent prophet!»
Abu Alqamah replied:
«Let no harm be done! . By God, I will not feel guilt free till I reach him».
He directed his she-camel toward Madina. The bishop praised his she-camel for him and said to him:
«Take notice ! The reason why I said that was out of fear that incorrect news may reach the Arabs that we have been taken in by imprudence, or have asked this man for favours the Arabs themselves never asked. And mind you! w e are their most endeared
and closest neighbours».
Abu Alqamah said:
«By God, I will not disappoint you».
Then he urged his she-camel forward and chanted:
«Toward you it is hurrying, anxious is her saddle, inside its belly is its baby unborn and affirming its religion is different from that of the Nazarenes».
He kept chanting till he reached the Prophet (peace be upon him), and he stayed with him till the day he died a martyr.»
Twelve cues pointing out to the truth that he is mentioned in their sent-down Books
Once this fact is known, the confirmation that he (peace be upon him) is mentioned in the former books comes from several sources:
1 -One of them comes from the (documented) telling of those whose prophethood is proven without any shadow of doubt, that he is mentioned in their Books. This is told by people the evidence of whose credibility is irrefutable, and therefore, it must be believed unequivocally, and because the evidence is impenetrable, denying or rejecting it is self-defeating. This proves his prophethood even if his mention was not known from any source other than this source of irrefutable integrity and credibility. How would it be then when all of the sources agree with indisputable concordance!.
2-The fact that he made the spreading o f the news about him one of the strongest evidences on his truthfulness and the genuineness of his prophethood, is by itself a declaration impossible to come from a man other than one who is fully assured and absolutely certain of his status.
3 -The believers in him from among the ranks of bishops and monks, who chose to follow the truth over falsehood, believed in him and testified the truth in what he said.
4-Those who disbelieved him and disavowed his prophethood could not deny the glad tidings of the coming of a great prophet with such -and- such characteristics , including the description of his people, the land h e will come from , and the agenda of his mission. But they denied and rejected the fact that this good news pointed out clearly and directly to him , (and adopted the falsehood) that they point out instead to a yet prophet to come. Those disbelievers themselves , and their associates among their people, knew that they were belying themselves; they preferred to take a ride on the wings of their vainglory and haughtiness, and adopt the strangest of distortions.
5-To their closest friends, many of them declared in private that it is him- the awaited prophet without any shadow of doubt, and yet, adamantly, they intended to flare enmity against him for as long as he lives.
6-The fact that the Prophet (peace be upon him) told them about his mention in their Books points out to one of many other facts he mentioned to them including the significance and the states of affairs of their former prophets , their people and what happened to them, the stories of their former prophets and their nations, the significance of the Beginning and the Hereafter, and many other matters the farmer prophets brought about. In all of that they knew the truthfulness in his accounts and their concordance with what is already mentioned in their Books. These accounts are many and their citation is beyond the scope of this book. However, it is important to
mention that they did not believe him in one single occasion although it was to their interest to gain victory over him by finding one single untruth he utters , or one single slip o f tongue he makes to use it against him and make people detest him. None of them said at anytime that he told them something mentioned in their books and it was
not. On the contrary, they used to agree with him and believe him, and yet they stayed adamant in their decision not to follow him. This is one of the greatest evidences on his truthfulness in what he said even if all that is known about his veracity is this account on its own.
7-He told this to his enemies among the polytheists who have no (revealed) book, to his enemies among the people of the book, and to his followers . If what he said was false and unfounded , it would have given a sway for the polytheists to ask the people of the Book about it, and the latter, – had it been untrue – would have denied it. It would have given the people of the book a leading sway to deny it, and a sway to his followers to countermand him and believe him after they have believed in him. This would have contradicted the intended context of his saying from all sides. It would have been like a man telling others falsehoods as being true when they all know that he is uttering falsehoods, and notwithstanding, he holds on firmly to his (false) sayings as a proof to his truthfulness ! ! . Such a confused and contradictory state of mind cannot come from the mind of a man endowed with reason. Even the mind of a mad man would not
generate such a twisted train of confused thoughts . If his presence was not known from any source other than these authentic and testified accounts about his truthfulness, it would be more than sufficient a reason to believe in him with absolute confidence. How would the level of confidence be when all the sources agree on his steadfast honesty!?.
8-Had it not been that they knew about the former prophets’ proclamation of his coming, and had it not been that they tested and verified his attributes and characteristics, there would have been no need for them to menti on him, spread the glad tidings about his coming, and proclaim his prophethood. Had it been that they did not know, this would have implied that what the former prophets said did not reach the latter prophets, and consequently the news did not reach them . The truth is contrary to this assumption . How many times, for example, Moses and Jesus told about him!?. Therefore, the fact that the Jews and the Nazarenes knew about him is undeniable.
Besides , when the news o f his coming were foretokened by the prophets who are people of indisputable credibility it was not then their unawareness of his status and identity that led them to reject and discredit him.
9-His mention has got to have been included in the original copies of their Books, and if not, it has got to have been deleted, and that the transcriptions of the new copies have been taken from the already altered copies where his mention had been deleted . In fact
there are discrepancies and contradictions in the transcribed copies of the Torah and the Bible including chronological inaccuracies in the gospels:
Their saying that the copies of the Torah all over the world agree is an obviously false statement. The Old Testament in the hands of the Nazarenes differs from the Torah in the hands of the Jews, and the one in the hands of the Samaritans differs from both of them . On the other hand, the gospels of the Bible contradict one another. The assumption of agreement and non-contradicti on is obviously a slander and a lie through which they hope to sway the minds of unlearned people and make them swallow the bait. Even the latter copies of the Torah in the hands of the Jews, suffer from addictions, distorted translations and transliterations , and deletions which
cannot escape those who are well-versed and deeply rooted in knowledge. They do not know for certain that these alterations are not found in the original (non-corrupted) scripts of the Torah that God sent down on Moses, nor in the original Bible that God sent down on Jesus . How could it be that in the Bible that was sent down on Jesus, the story of his crucifixion including the day, what happened to him , what befell him, his resurrection from the grave after three days, and other events, are mentioned in advance?!. These accounts and others should have been added on to the original text of
the Bible by the Disciples of Jesus at a latter time . The Disciples must have mixed their thoughts with the words of the Bible, and called the sum of their epistle : the Bible . That is how the four gospels were generated : with contradictions among one another.
Their saying that the Torah – which is in between the hands of the Jews and – the Samaritans at present – is the same is a devious misinterpretation of the facts . There is no founded resolve among the Nazarenes that the Bible is sent down by God on the Messiah and that it is the word of God. On the contrary, all their sects agree that the four gospels are the endeavours of four men in different times, and that this is the only Bible they know:
a- One gospel was written by Matta (Matthew), the disciple of the Messiah . He wrote it nine years after the Ascension. He wrote it in Hebrew in the lands of the Jews: al-Shaam (Syria).
b- A gospel was written by Murcus (Mark) al-Haruni, the disciple of Sham’oon (Simon). He wrote it twenty three years after the Ascension of Christ. He wrote it in Greek in the lands of Antioch: the lands of the Romaeans. Some of them say it was written by
Sham’oon himself, then he kept his name anonymous and attributed it to Mark.
c- A gospel was written by Luqa (John), the physician from lntakiah (Antioch) , the disciple of Sham’oon. He wrote it after the gospel Mark of was written.
d- A gospel was written by Yuhanna (John) , the disciple of Christ. He wrote it in Greek some sixty years after the Ascension.
They call each one of them «The Bible» and the disparities, additions, and deletions among them are not beyond the reach of the reader. The same holds true considering the Torah of the Samaritans, the Jews, and the Nazarenes . The unprecedented falsity that all the copies of the Torah and the Bible agree all over the world is one of the most serious calumnies ever. More than one of the Muslim scholars menti o ned these differences , additions , deletions , and contradictions, and they are all accessible to the reader (The reader is referred to the book of Sheikh al-Islam: The Book of the Correct Answer of the Who Altered The Religion of Christ). Had the context of this book been intended to discuss these matters in detail, we would have done just that.
Another example of their prevarication is their ganging up together in keeping utmost secrecy to their distortions to the attributes of the Messenger. God Most Exalted reproached and censured them for their distortions, and their devious concealment to the truth. He Most High said:
“Ye people of the Book! why do ye clothe truth with falsehood, and conceal the Truth, while ye have knowledge? “ (al-Imran: 71)
“Those who conceal the clear (Signs) we have sent down, and the Guidance, after we have made it clear for the people in the Book,- on them shall be Gods curse, and the curse of those entitled to curse ,(al-Baqarah: 159)
“Those who conceal God’s revelations in the Book, and purchase for them a miserable profit,- they swallow into themselves naught but fire; God will not address them on the day of Resurrection, nor purify them: grievous will be their penalty” (al-Baqarah: 174)
“O people o f the Book! there bath come t o you our apostle, revealing to you much that ye used to hide in the Book, and passing over much (that is now unnecessary): * There bath come to you from God a (new) light and a perspicuous Book, ,(al-Ma’idah: 15)
As for their distortions , God, praised be He, mentioned it in several occasions. He mentioned as well how they deliberately twist their tongues when they recite the Book to ton the hearer (listener) and give him the impression that he is hearing passages of the uncorrupted original text. Their recondite method in manipulating the original text can be summed up in five points:
a- Dubiousness and subtlety in wrapping the truth with falsity in a way hardly distinguishable.
b- Concealment of the Truth .
c- Concealment of the Truth in locking it up in utmost secrecy.
d – Distortion of the written words out of their intended meanings, and this i s done i n two ways:
Distortion of the spelling and the pronunciation, and
Distortion of the meaning.
e- Dubious and subtle twisting o f the tongue when reciting to simulate the original text sent down, and to give a false impression to the hearer(fogging nuances).
They have committed these premeditated infringements for the sake of personal interests . When nothing stopped them in evoking hostility against the Messenger, repudiating his prophethood , betraying him, and fighting against him; it is expected that nothing would have stopped them in denying his irrevocable attributes and
characteristics , deleting them , and distorting the words of the original sent-down text, misinterpreting it deliberately, changing the world from their original places to suit the context of their self interest , and concealing their misdeeds. But because of the copiousness and multifariousness of the propitious signs, it escaped them to conceal all of them and cordon them off. In order to circumvent this prickly problem, they reverted to the distortion of the Interpretation to sabotage the intended meanings: -meanings that only and solely fit the person the words are intended to point out to and describe, and to attribute them to an unknown, a non-existent prophet-to-come, to someone neither created by God nor meant to exist at all (because Muhammad is the Seal and the last of the Prophets).
The Prophet (peace be upon him ) sought the testimony of the scholars of the people of the Book; their just scholars did testify to. As such, the rejection of the lying and opposing unbelievers is a tempest in a cup of tea. The Most High said:
“The unbelievers say: «No Apostle art thou» say: «Enough for a witness between me and you is God, and such as have knowledge of the Book»» (al-Ra’d: 43)
“Say: «See ye? if (this teaching) be from God, and ye reject it, and a witness from among the Children of Israel testifies to its similarity (with earlier scripture), and has believed while ye are arrogant, (How unjust ye are!) Truly, God guides not a people unjust » (al-Ahqaf: 10)
“ And there are certainly, among the people of the Book those who believe in God, in the revelation to you, and in the revelation to them, bowing in humility to God: they will not sell the Signs of God for a miserable gain! for them is a reward with their Lord, and God is swift in account ,(al-Imran: 199)
“Strongest among men in enmity to the Believers wilt thou find the Jews and the pagans; and nearest among them in love to the Believers wilt thou find those who say, «we are Christians»: Because among these are Men devoted to learning and men who have renounced the world, and they are not arrogant ,(al-Ma’idah : 82)
“And when they listen to the revelation received by the Apostle, thou wilt see their eyes overflowing with tears, for they recognize the Truth : they pray: «our Lord! we believe; write us down among the witnesses.»» (al-Ma’idah: 83)
“Those to whom we sent the Book before this,-they do believe in this (Revelation); * And when it is recited to them, they say: «We believe therein, for it is the truth from our Lord indeed we have been Muslims (Bowing to God’s Will) from before this * Twice .will they be given their reward, for that they have persevered, that they avert evil with God, and that they spend (in charity) out of what we have given them» (al-Qasas : 52- 53- 54-)
One single testimony from one of the above-mentioned people has more weight of credibility than filling the whole earth’s capacity with unbelievers . And his testimony cannot be opposed even by the filling of the whole earth’s capacity with abnegators . How could it be other than that when those among the people of the Book who bore witness to his prophethood are many times more than those among them who did not! In their midst the – worshippers of the Cross and the people who incurred the wrath of God people-not everyone – to the likeness of donkeys – who assumes himself to be among the conned by similar pretenders of knowledge, what would others think
about them ! ? . Those self-confessed «Knowledgeable men» who pretend that they have never heard of him (The Prophet) , or never knew of his commission , should not be classified among the knowledgeable men in this matter. Only those who believed in him and followed him are reliable scholars. Those among them who know the Truth and chose to conceal it and to deny his prophethood are scholars o f misdeeds, and their rejection does not and cannot change the proven and testified truth.
If one supposes that there is no mention of the Messenger of God (peace be upon him) in the present texts in the hands of the people of the Book, neither by his attribute nor by his characteristics and signs; this does not necessitate that he was not mentioned in the texts of their predecessors at the time of his delegation as a prophet. The generations that came after the corruption of the texts was done with, would have received the distorted texts as being genuine, and would have believed in them as such . Then these corrupted texts passed from one generation to the next and became the authorised texts
where the original texts became arcane and archived in the dungeons of utmost secrecy. The probability of such a scenario is not far-fetched ; on the contrary , it is quite plausible . Here are the Samaritans ! , they did change and displace words from the Torah, and the altered texts became the authorised texts, where the original authentic texts were all lost forever. So is the old Testament in the hands of the Nazarenes. Indeed, religions and holy Books have been changed by the hands of the people. Had not the Quran been safeguarded against corruption by God Himself (praised be He) and sponsored by God that in believing and following it no nation will inflict upon itself falsehood, it would have ended up like the other Books. The Most High said:
“We have, without doubt, sent down the Message; and We will assuredly guard it (from corruption) “ (al-Hijr: 9)
It is hardly believable that the ancient Books could have missed the mention of such a great event !. No greater event had passed to come to the world, from the time of Creation till the day of Judgement, for it is the heart of the world and had spread throughout the world with so great an influence through the succession of the ages and till God repossesses the earth and all that is on it . By all means, such a great event would have been narrated and passed on through the succession of the prophets. When all of the prophets in succession mentioned the coming of a liar, an impostor (Anti-christ) at the end of time who would stay on earth for fourty days. Every prophet warned his people of him, from Noah to the Seal of the Prophets Muhammad (peace be upon him) . By the same token how could it be possible that all the Holy Books sent down by God fell short in mentioning an event so great that the world never witnessed
similar before and never will! . This cannot be absorbed by any measure of reason, and the wisest of men would never invalidate it. On the other h a n d , the facts are contrary to such a n untenable assumption, for God (praised be He) never sent a prophet without
taking oath from him and a covenant to have faith in Muhammad and to believe in him. God Most Sublime said:
“Behold! God took the covenant of the prophets, saying: «I give you a Book of wisdom; then comes to you an apostle, confirming what is with you; do ye believe in him and render him help God said: «Do you agree, and take this my Covenant as binding on you?» they said: «We agree» He said: «then bear witness, and I am with you among the witnesses»» (al-Imran: 81)
Ibn Abbas said:
God did not send a prophet without making it obligatory on him to take upon himself the solemn pledge to believe in Muhammad and to support him if he happens to be sent during his life time. He bid every prophet to impose on his people to take upon themselves the covenant to believe in Muhammad and to follow him if he happens
to be sent during their lifetime.
In the texts of the former Books is the mention of The glad tidings in the coming of Muhammad, his A ttributes and the attributes of his people.
Explanation of significance of these signs and Their agreement with the sharia.
1 – These guiding aspects are in accordance with the prevailing findings of research concerning the mention of his unique attributes, characteristics, and identity in the former Books. Below, we cite some of what these Books included a propos:
‘In the Torah, the Most High said:
«I shall raise for the people a prophet from their brethren like unto you, and I shall put My Words i n his mouth, and he will tell them what I bid them to do. He who does not accept this prophet who speaks in My Name, I shall take revenge from him and his offspring.»
No one of them can reject or deny this text; but the people of the Book meddle with it in four ways:
a- They shift the reference toward the Messiah, and this is the way of the Nazarenes.
b- The Jews meddle around it in three ways:
i – They restructure the verse referring to the Messenger from the affirmative clause to an exclamation clause expressing questionability. Instead of starting the sentence: « I shall raise for the people of israel a prophet» they changed it to: «Should I raise for the
people of Israel a prophet!?» and this is to imply: «I shall not raise».
ii- They interpret the verse as referring to the prophet Samuel for he is from the people of israel, and that the propitious signs came to point out to a prophet from their brethren, and that the brethren of a people are the sons of their fathers, and these are the people of israel.
iii- They assume that this verse points out to a prophet who will come in the end of time to reinstate the kingdom of the Jews to a highly influential status . The Jews are still waiting for this prophet to come.
The Muslims say that the propitious signs clearly describe the Prophet (peace be upon him), the Arabic unlettered Prophet Muhammad bin Abdullah (peace be upon him) , and that they cannot possibly indicate to any other Prophet because they came to indicate a prophet from among the brethren of the people of Israel and not directly from the people of Israel themselves . The Messiah, for example, is from the people of Israel; if these propitious signs were meant to indicate the Messiah, God would have said: «I shall raise for them a prophet from among themselves» as the Most High said:
“God did confer a great favour on the Believers when He sent among them an apostle from among themselves, rehearsing unto them the Signs of God, sanctifying them, and instructing them in scripture and wisdom, while, before that, they had been in manifest error “ (al-Imran: 164)
The brethren of the people of Israel are the people of Ishmael (lsma,eel) for it does not stand to reason, in any language, to say that the people of Israel are the brethren of the people of Israel!. If someone is referring for example to the brethren of let us say Zayd, Zayd himself cannot be included among them . He also said: « a prophet like unto you» this indicates that the betokened prophet will come with a general Sharia like Moses did. This annuls the assumed reference toward Samuel. It does annul, as well, the reference toward Joshua, and this is from three points:
a- Joshua is from the people of Israel, not from their brethren .
b- He was not like unto Moses, and the Torah mentions that no prophet like unto Moses shall be raised from the people of Israel themselves.
c- Joshua was a prophet contemporary to Moses . Therefore, the promise points out to a prophet God shall raise after Moses.
The same three points annul that the promise refers to Aaron (Harun) although Aaron died before Moses . Besides, God delegated him with Moses, during Moses, lifetime. A fourth point strengthens this annulment with more confidence is that:
d- Included in the propitious signs is the promise that a book will be sent down upon the commissioned prophet, through of which he will give the people a clearer account on the lines o f the prophets . This Book was not granted to any prophet after Moses other than the Prophet Muhammad (peace be upon him) . This is one of the signs of his prophethood : telling the stories of the former prophets. God Most sublime said:
“Verily this is a Revelation from the Lord of the Worlds * With it came down the Spirit of Faith and Truth * To thy heart and mind, that thou may admonish * In the perspicuous Arabic tongue * Without doubt it is (announced) in the mystic Books of former peoples * Is it not a sign to them that the learned of the children of Israel knew it (as true)? “ (al-Shu-araa: 192- 193- 194- 195- 196- 197-)
The Qur’an was sent down upon the heart of the Messenger of God (peace be upon him) , and communicated to the people the work of the former prophets . It would be incorrect to attribute this sign to the Messiah, and the Nazarenes do agree a propos, because it came pointing out to one among the brethren of the people of israel, and the people of israel and their brethren are all servants o f God. No one among them is a god. In the Nazarene belief the Messiah is a worshipped god and he is more revered as to be counted as one of the brethren of the servants of God. The propitious sign came pointing out to a created human being whom God will raise from among His servants and their brethren with the mission of a prophet and without a provision for a godly status. To the Nazarenes, therefore, this sign does not point out at all to the Messiah. As for the tamperers with the words of God, those who deleted some letters and words to change the affirmative clause to a question clause to imply contrary to what it means, are not doing anything different than their known habit of distorting the words of God and changing the position of the words from their places in the sentence to suit their desires and then lie to God and attribute the distorted words to Him. This method in changing what it is to what is not is the most abhoring level of distortion and alteration. One of the miracles of the Prophet (peace be upon him) in conveying the word of God is testimonially expressed in the disclosure of these textual distortions and alterations . As such, God proved his trustworthiness to every person endowed with a core of a mind and with the faculty of reasoning, and this makes his faith increase and strengthen many folds more, and makes the disgrace on the unbelievers increase many folds more.
2-In the fifth book of the Torah, it says:
«God came from Sinai and manifested Himself from Sa’ eer, and appeared from the mountains of Faraan, and with Him the angels of His Divinity on His right side.»
This implies the three prophethoods: the prophethood of Moses, the prophethood of Jesus , and the prophethood of Muhammad (peace be upon them) . His coming from Sinai signifies the mountain God talked to Moses from, and on which He gave him the delegation of prophethood. His manifestation from Sa’eer signifies the appearance of the Messiah from Jerusalem, and Sa’eer is a known village in the area of Jerusalem up to this date, and this was the glad tidings of the prophethood of the Messiah. Faraan is Makka, and God (praised be He) likened the prophethood of Moses to the arrival
of the dawn, and the prophethood of the Messiah afterwards to its rise and shine, and the prophethood of the Seal of the Prophets afterwards to the rise of the sun up in the sky spreading its light all over the horizons. Actually, this revelation reflects an equally
important aspect for through the prophethood of Moses God (praised be He) sundered the night of disbelief and cast light on its dawn through his prophethood, and the light and shine increased through the prophethood of the Messiah, and it was completed reaching its apex and filling the earth through the prophethood of Muhammad (peace be upon him ) . These three prophethoods are included in this propitious sign in the Torah and have their equals in the Quran. At the beginning of sura At’teen:
“By the Fig and the Olive * And the Mount of Sinai * And the City of security” (Atteen:1 – 2- 3-)
The fig and olive trees are native trees in the Holy lands where the Messiah first emerged.
Mount Sinai is the mount o n which God talked to Moses and commissioned him with prophethood.
The City of security is Makka , God’s precinct of peace and security, where the prophethood of Muhammad (peace be upon him) was commissioned to him. Peace be upon all of them.
These three similitudes in the Torah correspond to the three similitudes in the Quran regardless to what the Jews say: that Faraan is the land of al-Shaam and not the land of Hijaaz. There is nothing new about their innovative lies and distortion of texts . Mind you! it is mentioned in the Torah that when Ishmael departed from his father (Abraham), he dwelled in the desert of Faraan : that is what the Torah says:
«And Ishmael dwelled in the desert of Faraan, and his mother gave him in marriage to one of the women of Jerusalem».
The scholars of the people of the Book do not cast any shadow of doubt on the fact that Faraan was the dwelling place of the family of Ishmael . The Torah foretells the prophethood that will appear in Farran, a prophethood that will be commissioned to a great man from the progeny of Ishmael, and that his nation and his followers will spread out till they overpopulate the plains and the mountains as we shall mention, by the Will of God, Most Sublime – . Primarily, no place is left to accommodate any doubt that this foretold prophethood is that of Muhammad (peace be upon him). It descended in Faraan, and was commissioned t o the noblest son of the progeny of lshmael. It filled the earth with shine and light, and his followers filled the plains and the mountains. It is not out of the ordinary that the people the Torah described as being void of conviction and short in prudence would create a rift between a pretentious and ignorant man , a repudiator, and an adamant upholder to his pride and stubbornness.
The words of the Torah in describing them are:
« They are a people lacking in convincing opinion and in prudence» .
One would say to those upholders to their obdurateness:
Where it is then that assumed prophethood came from al-Shaam and ascended as high as the light of the sun, and overshadowed the two prophethoods before it!?. This stubbornness! Is it not like the stubbornness of him who sees the sun rising from the
East and he confuses the facts, hits his head against a wall of the brick, and says : no! it is rising from the West!.
3-In the first book of the Torah, it is mentioned that:
«The angel appeared to (Hagar), the mother of Ishmael, and said to her: O Hagar! Where did you come from and where do you want to go?. When she explained to him the fact of the matter, he said to her: Return, I will multiply your off-spring and your crops till they become countless . So you will conceive and give birth to a child I shall call Ishmael, because God has heard your supplications and prayers, and your son will be like a monster (tough) in the eye of the people, his hand will be over all and everything, and the hand of all will be stretched to him in submission.»
This propitious sign implies that the hand of her son will be over all the people, his word the highest, and the hand of all people are under his. On whom does this description apply from the off-spring of lshmael other than on Muhammad bin Abdullah (peace be upon him )?!
Again, in the first book of the Torah, it says:
«God said to Abraham : I am preparing your son Ishmael for a great nation for he is of your off-spring.»
This is another propitious sign from Him (God) who prepared his son for a great nation, and this son of his is no one else other than Muhammad bin Abdullah who is a genuine descendent of Ishmael, and he was prepared to lead a great nation. He who looks closely at this propitious sign will come to the firmly convincing resolution that it refers to the Messenger of God (peace be upon him) . The hand of Ishmael was never above the hand of Isaac (Ishaq),and Isaac’s hand was stretched toward him in submission . How could that be and the prophethood and the kingdom were i n Israel and in al-Ays, and both are the sons of Isaac? When the Messenger of God (peace be upon him) was commissioned with the prophethood, it was commissioned to the son of Ishmael to whom all nations humbled themselves and kings bowed in submission. He made the succession the rule to the people of his house till the end of time, and their hands became above the hands of all others, and all other hands stretched toward them in submission.
Again, in the first book o f the Torah, we read that God said to Abraham:
«During this a child will be born to y o u , his name i s I s a ac . » Abraham said : «I hope that Ishmael lives in Your care glorifying You.» God Most Sublime said : «I have responded to your pleas for Ishmael . I do bless him, bestow My favours upon him, and cherish him so very much , as you have asked . I will prepare him for a populous nation and give him great people.»
What is meant by all of that is the off-spring of lshmael . It is he that God made very important and great, and prepared him for a populous nation, and gave him great people . No one from the loins<1> of lshmael had come with such blessing and bestowed greatness with all the signs applying to him other than the Messenger of God (peace be upon him) His people filled the horizons and over-ran in numbers the progeny of lsaac.
4-In the fifth book of the Torah, Moses said to the people of Israel :
«Do not obey fortune tellers and astrologers, for the Lord will raise for you from among your brethren a prophet like unto me: obey this prophet. »
As mentioned before, this prophet cannot be from the people or Israel themselves because the brethren of a people are not the same as the people referred to: when one says, for example, that Bakr and Taghleb are brothers to the people of Bakr, and vice versa. It does not stand to reason to say that the people of Bakr are brothers to the
people of Bakr!! . If you ask someone to bring you a man from the brothers of bani Bakr bin Wa’el he would bring you a man from bani Taghlib bin Wa’el, not a man from bani Bakr.
5 – It is mentioned in the Bible that the Messiah said to his Disciples:
«I shall be going and the Paraclete, the Spirit of the Truth , will come to you. He does not speak on his own authority, but he speaks as he is told to . He will acknowledge me and you will be witnesses because you are with me before the people, and he will tell you about everything that God had prepared for yom».
In John’s Gospel, it reads:
«The Paraclete will not come to you if I do not go. When he comes he will reprimand the world for sin, and he will not speak on his own terms but as it will be revealed to him. He will talk to you and rule over you with justice, and will tell you about events and about the Unknown.»
In another passage, it reads:
«The Paraclete is the Spirit of truth that my Father will send in my name, and he will teach you everything .»
In another section, it reads :
«I am asking Him to send you another Paraclete to stay with you forever. He will teach you everything.»
In another location, it reads:
«The son of man is leaving, and the Paraclete coming after him will reveal to you all secrets and explain to you everything, and he will bear witness to me as I bear witness to him . I brought to you parables, he will bring you the Interpretations. »
Abu Muhammad bin Qatabah said that these things, though different, are closely related to each other. The differences are due to the fact that there were several scribes from among the Disciples of the Messiah (peace be upon him) who inscribed them from him. The «Paraclete» in the language of the Disciples is one of the wordings of «laudation» similar to: «Mahmood «Muhammad»or «Hamid» (in Arabic) , or the like . In the Bible of Habasha (Abyssinia), his name comes under «bin Na’atees». In another location it read:
« If you love me, keep m y commandments and I will ask the Father to give you another Paraclete who stays with you forever. He will speak through the Spirit of the Truth whom the world could not bear to accept because they did not know him. I will not leave you like orphans, I will come back to you shortly .»
In another location, it reads:
«He who loves me will keep my word and my Father loves him, and to Him he returns, and in His care the house is united . I talked to you about that because I shall not be staying with you , and the Paraclete , the Spirit my Father will send to you , will teach you everything . He will remind you of everything I said to you. I am leaving but I shall return to you . If you love me you should rejoice in the name of the Father. If my speech rested in you, you would have everything you want.»
In another location, it reads:
«When the Paraclete my Father has sent has arrived, the Spirit of Truth from my Father, he will bear witness to me. I told you that, so that, if you believe you will not doubt him.»
In another location, it reads:
«I have many words I want to tell you, but you would not be able to carry them. But when the Spirit of Truth comes, he will guide you to all the truth for he does not speak on his own terms, but he speaks what he hears. He will tell you of all things to come, and teach you all about the kingdom of the Father.»
John mentioned that the Messiah said:
«The Archon of the world will come and I have nothing.» In Matthew’s words:
«Did you not see that the stone carved by the builders became the foundation of the corner established by God! This has happened, and it is a wonder to your eyes . For that I tell you the kingdom of God will b e taken away from you and will b e given t o another nation to taste its fruits . He who falls on this stone will be crushed, and upon whomever it falls, it will smash him.»
In their language, they differed in what the «Paraclete» means, and their interpretations come down to three modes of understanding:
a- That, as aforementioned, it means the «lauder» or «the singing of the praises of» or an expression to describe the honesty of someone. It was a common expression to say : «He who does good will have a good Paraclete» as narrated by Yoosha’a (Joshua); that is to say: «will be accompanied with laudation».
b- The second interpretation to which most of the Nazarenes adhere states that it means the «Saviour» that is the Messiah himself whom they refer to as the «Saviour» . They also said that this word is Syriac and it means “The Saviour”, and that in Syriac it corresponds to «Farooq» Paraclete = Fariqlete, which is «Fariq + lete». «Fariq» means different, distinguished, and «lete» is an affirmative suffix like saying: a man he is, a stone it is, a horse it is.
Another Nazarene group said that it means «The Consoler» or «The Comforter» both in Syriac and in Greek.
One agreement against the two interpretations is the fact that the language the Messiah spoke was neither Syriac nor Greek, it was Hebrew, and the Bible was sent down in Hebrew, and was translated from Hebrew to Syriac, Romaean, Greek, and other languages. Most of the Nazarenes are on the belief that it means «The Saviour» and in the current Bible he (the Messiah) says: «I came to redeem the world» and in their prayers, the Nazarenes say: «you were born for us a redeemer». Since the Nazarenes had no way to deny the text, they distorted them in a different way . Some of them said that the «Paraclete» is a Spirit that descended on the Disciples. Some said that it refers to tongues of fire that descended on the Disciples from the sky, and that through them they performed the signs and the miracles. Some assumed that the «Paraclete» is the Messiah himself who came back forty days after the Crucifixion and was resurrected .
Some said that its meaning is unknown, a mystery.
He who ponders on the words o f the B i ble and their contexts would know that interpreting the «Paraclete» as a «Spirit» is invalid, so are the interpretations : « tongues of fire» and «The Messiah himself» . The Holy Spirit never stopped descending on the prophets and the righteous men before and after the Messiah , and the description of the Paraclete does not apply on the Holy Spirit. God the Most Sublime said:
“Thou wilt not find any people who believe in God and the last day, loving those who resist God and His Apostle, even though they were their fathers or their sons, or their brothers, or their kindred. For such He has written Faith in their hearts, and strengthened them with a Spirit from Himself (al-Mujadilah : 22)
When the poet Hassan bin Thabit was writing satirical poems against the unbelievers, the Prophet (peace be upon him) said : «May God strengthen him with the Holy Spirit» . He also said to him : «May the Holy Spirit be with you as long as you are defending His prophet». Since there is n o historical precedence of this Spirit being referred to as a «Paraclete» one would conclude that the «Paraclete» refers to a different matter. Time and again, prophets and righteous men are still being strengthened by this Spirit, and what the Messiah foretold and promised to come was a matter of much more importance. Besides, the traits used to describe the Paraclete do not it in the description of a Spirit; but they fit in the description of a nan, a man similar to him (to the Messiah) who is coming after him, or he said:
«If you love me, you keep my commandments and I will ask the father to give you another Paraclete to stay with you forever.»
His saying: «another Paraclete» indicates that this Paraclete is next to him , a second person similar to him (a prophet), and coming after him, and that he was not living with them during the time of the messiah; but that he will come and guide them after the Messiah had left. «to stay with you forever» refers to an agent that will continue to stay with them to the end of time . It is known that the Messiah did not advocate his own stay, and it was construed to mean the stay of his teachings and example. But his teachings and example of this first «Paraclete» did not last with them forever. This shows that the second «Paraclete» is the one with the unalterable law that will stay with them for ever, and this applies to Muhammad (peace be upon him).
He also told them that this «Paraclete» to come will acknowledge him and teach them everything, and menti o n to them all that the messiah had said. And that he will reprimand the world for their sins. He said:
«The Paraclete that my Father will send you will teach you everything and remind you of all I said to you.»
He also said :
«When the Paraclete my Father sent has come, he will bear witness to you of what I said as a sign so that you would believe in him and would not doubt him.»
He also said:
«It is better for you if I go to my Father; If I do not go , the Paracle will not come to you. When I go I will send him to you for he will reprimand the world for sins. I have many words I want to tell you, words you cannot possibly bear; but when the Spirit of the truth comes, it will be he who will guide you toward the totality of the Truth for he does not speak on his own terms, but speaks what he hears. He will tell you everything he brings, and all that belongs to the Father.»
All of these descriptions and attributes the Messiah said to the Nazarenes apply to an agent seeable and bearable by men, an agent who will bear witness to the Messiah and teach them everything, who reprimand the world for sins, and guide the people to the whole Truth, who will not speak o n his own authority but he will speak what is revealed to him and tell them about all that will come to pass, and teach them all that belongs to the Lord of the Worlds. As such, this agent cannot be an angel invisible to anyone, or a state of guidance and knowledge in the heart of some people; it cann ot be
other than a human being of great standing, preaching what the Messiah told about. This agent, the Paraclete, cannot be other than a messenger , a human being who is greater in standing than the Messiah because the Messiah preached that this agent can do what the Messiah cannot, and knows what the Messiah did not, and tells about all that will come to pass, where he said:
«I have many words I want to say to you, but you cannot possibly bear them. But when the Spirit of the Truth comes, it is he who will guide you to all of the Truth, for he does not speak on his own terms, but he speaks what he hears . He will tell you about all that will come to pass, and all that belongs to the Father.»
No man endowed with reason would doubt that these traits do not apply to anyone other than Muhammad (peace be upon him), because describing the holy attributes of God , His angels, His Kingdom, and what He prepared in Paradise for His Believers, and in Hellfire for His enemies, is a matter the details of which are hardly comprehensible per se by most men, Ali (May God be pleased with him) said:
«Talk to people by what they know, and let go what they deny having knowledge o f: do. you want God and His messenger to be believed!».
lbn Mas’ud said:
«No man talks to a group of people of something that cannot reach their understanding without turning away some of them .»
A man asked ibn Abbas about the following saying of the Most Sublime:
“ God is He who created seven Firmaments and of the Earth a similar number, through the midst of the (all) descends his command: that ye may know that God has power over all things, and that God comprehends all things in (His) knowledge, (al-Talaaq: 12)
«Can you be sure that if I explain it to you , you would not disbelieve!?»
That is if I explain it to you , because it is beyond the understanding of most men, you would most probably disbelieve and deny it. This corresponds to what the Messiah said: «I have many words I want to say to you, but you cannot possibly bear them.»
and he (the Messiah) is trustworthy and the ( prophet) believed in what he says.
For this reason, the Bible does not include any details about the attributes of God Most Sublime, and about the description of His kingdom, the Day of Judgement, other than generalities . So is the Torah, it contains no details about the Day of Judgement other than general matters although the (coming) of Moses (before Jesus) facilitated (the road to Jesus) a propos. Despite that, the Messiah still told them: «I have many words I want to tell you; but you cannot possibly bear them .» Then he said:
«But when the Spirit of the Truth comes, it will be he who will guide you to all of the Truth. He will tell you all that i s coming to pass, and all that belongs to the Lord».
This points out to the fact that the coming «Paraclete» is the one who will describe these matters : an agent independent, an agent other than the Messiah. So it was; Muhammad (peace be upon him) guided all the people to the whole truth, and to this end God concluded the religion and completed His Benefaction through the delegation of Muhammad (peace be upon him) . For this reason he is the Seal of the Prophets, and there is no other prophet to come in the plan of God. Muhammad (peace be up on him ) was instructed about all the portents of the Day of Judgement, the Resurrection, the Reckoning, the Path, the Balancing of Deeds, Paradise and the kinds of its felicities, and Hellfire and the kinds of its chastisements . For this reason the Qur’an included a detailed account of the Hereafter and the mention of Paradise and Hellfire, and in what will follow, there are many other matters not mentioned neither in the Torah, nor in
the Bible. This is a confirmation to what the Messiah said about the Paraclete: that he will tell the people about all that is coming to pass. This testifies the trustworthiness of both: the Messiah (peace be upon him ) , and Muhammad (peace be upon him ), and explains the meaning of the saying of God the Most sublime :
“For they, when they were told that there is no god except God, would puff themselves up with pride” (al-Saaffat: 35)
This indicates that his coming is an attestation to the prophets who came before him . They successively mentioned his coming, and he did come as they attested to their truth-telling, and he confirmed it by his coming and saying. God sent Muhammad (peace be upon him) ushering the Day of Judgement as he said:
«I have been sent with the Day of Judgement as close as these two».
(He pointed out with his two fingers: the forefinger and the middle finger.)
When he used to mention the Day of Judgement, the tone of his voice would rise, his face would turn red, and his anger would build up. He used to say:
«I am the naked warner .»
He told about matters that will come to pass; matters that no prophet before brought up, as the Messiah described him:
«He will tell you all that will come to pass.»
primarily, nothing like this is known to be attributed to any of the prophets before Muhammad (peace be upon him) or the Disciples.
The Messiah also said:
«He will tell you all that belongs to the Lord.»
He indicated that he will tell the people all that belong to God, and this includes the Magnificent names and attributes of God, the duties of man due to Him, His angels, His Books, and His messenger. This was brought about in a manner that comprehends all that is due to the Lord, and this was not accomplished by any prophet other than Muhammad (peace be upon h im ), and this includes the Book (The Qur’an) and the Wisdom. The Messiah also said:
«When the Paraclete that my Father sent comes, he will bear witness to me. I told you that for you to believe in him when he comes, and, as such, I would have testified to him.»
This is the attribute of a prophet proclaimed by the Messiah and testified by him, as the Most Sublime said:
“And remember, Jesus, the son of Mary, said: «O Children of Israel! I am the apostle of God (sent) to you, confirming the law (which came) before me, and giving Glad Tidings of an apostle to come after me, whose name shall be Ahmad.» “ (al-Saff: 6)
He also said that h e (the Paraclete) will reprimand the world for sins . It is untenable to induce the bearing of this sentence with the connotation that it refers to a process of meaningful awakening in the hearts of the Disciples considering the fact that they bore witness to him before his departure! It is unsustainable to argue that it refers to the Messiah addressing an «awakening» that will take place in the hearts of the Disciples considering the fact that he said to them that when the Paraclete comes he will bear witness to him and enjoin them to believe in him ! If one considers this assumption to hold true, it would imply that the Disciples had perpetrated an unprecedented calumny against the Messiah in the sense that they would have not been true believers in him . Inducing such a connotation to the interpretation of the «Paraclete» mentioned by the Messiah is one of the greatest follies of the Nazarenes and their deviation from the
Truth . Besides, nobody reprimanded the whole world for sin other than Muhammad (peace be upon him) . He warned the people of the whole world from all walks of life, and he reprimanded them for the sin of Unbelief, moral depravity, and disobedience . This was not confined only to commands and interdictions; but he reprimanded them , instilled fear in them , and forewarned them of the consequences . The Messiah told his people that he – the coming Paraclete – does not speak on his own terms, but he speaks all that he hears (revealed to him). This is a proclamation that all he speaks is a revelation he hears and not a hearsay he captures from people, or induction he works out, and this is a landmark characteristic of Muhammad (peace be upon him )where, on the other hand, the Messiah had knowledge of the teachings of Moses, his predecessor;
knowledge that the people of the Book shared with him; knowledge they all received from their forerunners . On top of what he already knew, he (Muhammad) received a special revelation from God . The Most Sublime said:
“And God will teach him the Book and wisdom, the Law and the Gospel” (al-Imran: 48)
God (praised be He) recounted that He will teach him the Torah that the people of Israel learnt before him, the Bible, his assigned Book (The Qur’an) , and writing . Muhammad (peace be upon him ) knew nothing of these matters before t h e Revelation, as the Most High said:
“And thus have we, by our command, sent inspiration to thee: thou knewest not (before) what was revelation, and what was faith; but we have made the (Qur’an) a light” (al-Shura: 52)
“We do relate unto thee the most beautiful of stories, in that we reveal to thee this (portion of the) Qur’an: before this, thou too was among those who knew it not “ (Yusuf: 3)
He did not speak on his own terms, but he spoke what was revealed to him as the Most Sublime said:
“Nor does he say (aught) of (his own) desire * It is no less than inspiration sent down to him “ (al-Najm: 3- 4-)
And this agrees with the saying of the Messiah that he does not speak on his own authority, but he speaks what is revealed to him. God Most Sublime bid him to convey (to the people) what is revealed to him , and assured him infallibility in delivering his message. Accordingly, he guided the people to all the truth and delivered them what other prophets could not do out of fear of being killed by their own people. The Messiah recounted that he did not mention all he wanted to say to his people because they could not possibly bear it, and his people did confess that he was afraid of them if he was to tell them the realities of the matters , where God (praised be He) reenforced
Muhammad (peace be upon him) with dauntlessness never granted to any other prophet before. He safeguarded him from the people as not to fear saying anything he wanted to say, and bestowed upon him of elucidation, eloquence, and knowledge, a measure never bestowed upon any other prophet before. And He braced his nation
with ample support to carry out the heavy responsibilities of the message so that they would not be like the people of the Torah who carried the Torah and yet they did not carry it out, or like the people of the Injeel (Bible) to whom the Messiah said:
«I have many words I want to say to you, but you cannot possibly bear them. »
Undoubtedly, the nation of the Muhammad (peace be upon him) enjoys more accomplished minds, greater faith, and more perfect resolve in belief and credibility and upright efforts in righteousness. Consequently, the spheres o f their concerns, their intentions, and faithfulness are greater; where , on the other hand, the worship of embodiments in the flesh is the greatest concern of others.
The Messiah also recounted that the Paraclete will bear witness to him, and that he will teach them everything and remind them of all that the Messiah had said. This could have not happened without the process of bearing witness had been heard by the people, and this event could have not been a subjective process o f awakening that had taken place in the heart of few men like the Disciples. Nobody bore witness to the Messiah in a way heard by all the people other than Muhammad (peace be upon him) . He brought to light the mission and the instructions of the Messiah , and bore witness to him in the Truth till all the people on earth heard his testimony and knew that he
gave full credence to the Messiah , and acquitted him from the unaccountable charges of the Jews against him, and from the excessive and misguided exaggerations of the Nazarenes. He (Muhammad) i s the one who bore witness to him in Truth, and that is
why the Najashi (Negus) heard from the companions the testimony of Muhammad (peace be upon him) to the Messiah, he said to them that Jesus did not exceed the descriptions they gave. God made the nation ofMuhammad (peace be upon him):
“Thus have we made of you an Ummat justly balance, that ye might be witnesses over the nations” (al-Baqarah: 143)
Again , the meaning of the «Paraclete» is the « lauder » the «singing of the praises of» a description which clearly applies to Muhammad (peace be upon him ), for he and his nation are the thanks offerers, who thank and sing the praises of God in all circumstances . He is the holder of the laudation banner, and with laudation he always opened his speech and his prayer, and because he was a lauder , he was named according to this attribute: «Muhammad» that is the one lauded for his character and deeds, and this is on the same line as «honoured» «glorified» and « sacred» grammatically speaking. It means the one who thanks and praises, and he was a lauder to God, hence his name «Muhammad ». In his poem, (the poet) Hassan said:
” Upon him bestowed
The Seal of Prophethood
From Allah,
Waving and witnessing.
Beside His name Allah adjoined
His name to His
Each time for the five prayers
The muezzin calls.
From His qualities He derived
His name to honour him.
The Owner of the Throne
Is lauded:
And here is Muhammad».
«Ahmad» is a comparative form (in Arabic) which means «more lauded than others» that is « more deserving than others for praiseworthiness». one would say, for example:
«This man is more «Ahmad» (praiseworthy) than that man», that is he merits the praise more than the other. Hence , the act of preference on merits to others resides in the quality of being « Mahmood » that is lauded or thanked. The verbal noun «Muhammad» involves an increment of increase in quality. Some sources interpret «Ahmad» to mean that he lauds God more than the others, and as such it refers to him as «the lauder» . If the «Paraclete» is taken from the root of the verbal noun: an appellation by the source with an accelerated connotation in the muchness of laudation
as one would say:
«A man of justice and contentment.»
or any other similar expression. Hence, the secret of what the Qur’an recounts about the Messiah comes to light in the Messiah’s saying (according to the Qur’an):
“’ and giving Glad tidings of an Apostle to come after me, whose name shall be Ahmad” (al-Saf: 6)
This is, therefore, the real meaning of the «Paraclete».
A passage from the Torah translated to Arabic (here is given in English) reads:
«As about Ishmael, I have accepted your plea. Here I am, I have blessed him , he will have a great progeny with ma’iz ma’iz (moadh moadh). »
The word «moadh>> pronounced on the same metre as «Omar» bears different interpretations according to the scholars of the people of the Book. Some took it t o mean «very very» i n the sense of «great deal» . if this interpretation is as such, it is then foretokening the coming of a person of a very great standing from the progeny of Ishmael . It is known that no one from the progeny of Ishmael enjoyed such a great standing other than Muhammad, (peace be upon him). some said that it is unambiguously the name of Muhammad, and that the clear indication to it is that the
pronunciation of the Hebrew words are the closest to the Arabic words. Among all the languages, the Hebrew is the closest to the Arabic language (N.B. The Hebrew words in the Arabic text are transliterated in the Arabic alphabet, and here are transliterated in latin (English) alphabet. (translator)):
Arabic \ Hebrew
* Isma’eel – Ishmael
* Samito-ka (I heard you) – Shamaetini
* Eyya-hoo – Awtho
* Qud-su-ka (your sacredness) – Qud-shi-kha
* An-ta (you) – An-a
* Isra ‘eel – Seeraeel Contemplate His saying in the Torah:
« Qadasa lee khil khordhil rekhim bani Sraeel beezam wa yabeemalee».
Which means: every first-born, every first-born from a womb in the people of lsrael, human or animal, worships Me.
Contemplate His saying:
«Nabi’e uqeemu laheem tagaraba akheehim kanu akha ela-ehu sham’oon.»
Which means: a prophet I shall raise for them from among their brethren like unto you, in him to believe.
Also His saying:
«Antom aber tam baayulee ajeekhim benoo aysah.»
Which means: you are passing over the border of your brethren, the people of al-Ays.
Many similar verses are mentioned in the Torah and more numerous than to be quoted. If one takes the expression « moad moad» he will find it the closest to the word «Muhammad». if one wants to make sure of that, let him compare between the words in
Hebrew and in Arabic.
They also say:
«Asbue aw ham boom»
that is the finger of God, with it He wrote for him the Torah.
This is indicated by the letter «ba» in His saying: « Beamez beamaez»
From the linguistic point of view the expression:
«the greatest of it is with very very»
is incorrect in the Hebrew language, where the expression:
«the greatest of it is with Muhammad»
is correct.
So is the case, Ishmael was ennobled by him (Muhammad) , and was decorated by more honour on top of his . Even his ennoblement by his descendant son exceeds far and beyond the ennoblement of every father of great standing by any of his off-spring. God (praised be He) conferred upon him a honorific distinction by Muhammad (peace be upon him).
On both estimates , the text (of the Torah) provides one of the clearest indications of the propitious signs about the coming of Muhammad, and it does not require any more elaboration, for its clarity is obvious.
As for the first explanation, Ishmael was put far ahead of Jacob in veneration and ennoblement through the son of his off- spring Muhammad (peace be upon him) . If you compare the meaning of the « Paraclete » « Muz » and « Muhammad » or « Ahmad» and contemplate on the attributes of laudation the name bears and conveys: the naming of his nation the «lauders», the opening of his Book by laudation , the opening of the prayer by laudation, the closing of knee-flexing in prayer by laudation, and the numerous properties of laudation in him, his nation, his religion and his Book
and you knew the kinds of idolatry, unbelief, sins, heretical novelties, prevarications, and ignorant sayings about God that he rid the world from; and you see how God strengthened the Truth and the Believers in truth through him you would realise , through all of these reflections, that he is the «Paraclete».
Who is the Spirit of the Truth who does not speak except what is revealed to him?
Who is the successor of the Messiah, The witness to his message, and the one whose coming was foretold by the Messiah?
Who is the one who told us about future happenings like the appearance of the Antichrist, the appearance of the Beast, the rise of the sun from the West, the appearance of the people of God and Magog , the reappearance of the Messiah , the son of Mary, the appearance of the Fire that assembles the people, and scores more of
events from the sphere of the Unknown that will come to pass before Judgement Day including the Straight Path, the Balance, the Reckoning, taking the Book with Faith, the Deeds, and the details of what is in Paradise and Hellfire?.
Things that are not mentioned neither in the Torah nor in the Bible. Muhammad (peace be upon him) mentioned them.
* Who reprimanded the world for sin other than he?
* Who made known to the people, in full details, the duties and responsibilities due to God other than he?
* Who spoke in this domain what the world could not bear other than he, to the point that the minds of those who believed him and believed in him fell short of comprehending these foretokens . Their minds could not bear them, so they misinterpreted them and altered them as his brother, the Messiah, said.
* Who is the one who was sent in truth to all the people of the world : truthful in his sayings, deeds, and belief; truthful in his knowledge about God , His names, His attributes, His statutes, His message about fate and Divine Decrees, and others!?
* Who is the archon of the world who came after the Messiah other than he!?
The archon of the world is the greatest and the loftiest:
contemplate the saying of the Messiah in his foretoken that the Nazarenes do not deny:
«The archon of the world will come and I have no say in this matter.»
This foretoken bears witness to both prophethoods: that of the Messiah and that of Muhammad, for when Muhammad came, the authority and the command of the office of prophethood became his at the exclusion of the Messiah . This puts an obligation on the whole world to obey him, adhere to his leadership, and follow his teachings.
The authority of governorship in all matters was decreed to pass over to him, and indeed it did. Nothing is left in the hands of the Nazarenes other than what is left of the truth, and it became nil and void through the message of Islam that God entrusted in Muhammad (peace be upon him ) , with and through which the sayings of the Messiah concur with the sayings of his brother Muhammad (peace be upon him):
«The son of Mary is sent to you a just ruler and a fair-minded imam who rules by the Book of your Lord.»
«He will bring to you the Book of your Lord.»
Compare the sayings of the both distinguished messengers:
The first foretokens the coming of the other, and the latter bears witness to the prophethood of the former. Contemplate his saying in the following foretoken:
«Did you not see the stone that the masons spared , it then became the cornerstone!»
and see how it agrees with the saying of the Prophet Muhammad (peace be upon him) :
«The similitude of the prophets before me is like a man who built a house and completed and perfected it except the location of one adobe. He invited the people to go about and admire it and asked him when he was going to fit in the adobe, and I was that adobe.»
Contemplate the saying of the Messiah in the following foretoken:
«This is amazing to our eyes .»
«The kingdom of the Lord will be taken away from you and it will be entrusted to another nation.»
and see how it concurs with the saying of the Most High:
“Before this we wrote in the psalms, after the Message (given to Moses) My servants, the righteous shall inherit the earth” (al-Anbeya’: 105)
“ God has promised, to those among you who believe and work righteous deeds, that He will, of surety, grant them in the land, inheritance (of power), as He granted it to those before them; that He will establish in authority their religion the one which he has chosen for them; and that He will change (their state), after the fear in which they
lived, to one of security and peace: they will worship Me (alone) and not associate aught with Me If any do reject Faith after this, they are rebellious and wicked ‘(al-Noor: 55)
And brood over the Messiah’s saying about the foretokened Paraclete:
«He will unravel secrets to you and explain everything to you . I bring you the parables, he will bring you the Interpretations», and see how it agrees with the reality of the matter from all sides when compared to the saying of the Most Sublime:
“ …. and we have sent down to thee the Book explaining things” (al-Nahl:89)
“ It i s not a tale invented, but a confirmation of what went before it, a detailed exposition of all things, and a Guide and a Mercy to any such as believe “(Yusuf: 111)
If you contemplate the Torah, the Bible, and the Book on one hand, and contemplate the Qur’an, on the other hand, you will find it a detailed account of the sum of all : an interpretation to their parables and an explanation to their symbols. This is the truth in the saying of the Messiah:
«I bring you the parables and he brings you the Interpretations and explains everything to you.»
If you consider his saying:
«The Lord prepared everything for you in him».
and the details Muhammad recounted about Paradise and Hellfire, Retribution and Recompense; you would realize for certain the truthfulness of both distinguished prophets, and the agreement between the detailed news preached by Muhammad (peace be upon him) and the general concepts introduced by the Messiah.
Consider his (the Messiah’s) saying about the Paraclete:
«He will bear witness to me as I bore witness to him .»
and how you find it dovetailing with Muhammad bin Abdullah (peace be upon him) , and find the facts testifying the truthfulness of both messengers, obvious in describing a man foretokened to succeed the Messiah, a man who will bear witness to the Messiah being the servant of God and His messenger as the Messiah bore witness to him. The Messiah anno unced the prophethood of Muhammad (peace be upon both of them) in such a spirited emphasis that no prophet before him did, and in glorifying his Lord, he asked him to bestow upon him a wife and a son. Then he raised his voice testifying that there is no god but God: unequalled, partnerless, One and Only, the Eternal and the Absolute, He begets not; nor is He begotten, and there is none like unto Him. Then he testified that Muhammad is His servant and messenger, bearing witness to his prophethood, strengthened by the Spirit of Truth (the Holy Spirit) , who does not speak on his own terms but speaks what is revealed to him, teaching them everything and instructing them about what God has prepared for them. Then he raised his voice harbingering the road to prosperity and salvation by following him, having faith in him, and that he (the Messiah) has no say in the matter. Then he concluded his ardent call affirming that the kingdom of God will be taken away from whoever believes him, and that it will be entrusted to his followers and believers. He who would perish would have earned his punishment after he had received the indisputable proof and rejected it; and he who would live would have earned his recompense after he had received the indisputable proof and embraced it. The true followers of the Messiah responded wholeheartedly to their master’s call, and the unbelievers and adjurers snubbed it. The Most Sublime said:
“Behold! God said: «O Jesus! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection : then shall ye all return unto Me and I will judge between you of the matters wherein ye dispute” » (al-Imran: 55)
This is a propitious sign that the Muslims will remain above the Nazarenes in their belief till the Day of Judgement , for the Muslims are indeed the followers of the messengers and all of the prophets and they are not their enemies. Their enemies are the worshippers of the Cross who acquiesced to have over them a god slapped, crucified, and murdered , where, on the other hand, they raise a bitter objection against a prophet, a servant of God , who is distinguished and endeared by Him . They are indeed the enemies of God, and Muslims are indeed His believers.
What is intended is to show that the foretoken of the Messiah declaring the coming of the Prophet (peace be upon him) is above all other foretokens in importance, and that he is the closest of the prophets to him and the worthiest to succeed him, and that between of whom no other prophet was commissioned.
Ponder a bit deeper over the saying of the Messiah:
«and the archon of the world is the leader of the world and the greatest of all men.»
Who ruled the world and was obeyed b y the world after the Messiah other than the Prophet (peace be upon him )!? . Ponder as well over the saying of the Prophet (peace be upon him ) when he was asked about the context of his message; he said:
«I am the call of my father Abraham, and the tidings of Jesus .»
Compare this to the foretoken mentioned by the Messiah: who reigned over the world, inwardly and outwardly, during his lifetime and after his death in all ages, in the best of all regions and lands, and his call spread out like the spreading of sunray , and his religion reached every corner the night and the day reached , and a this coming nations fell to t h e ground on their chins , and through him idolatry was abrogated, and with him the call of the Most Gracious was fulfilled and the call of the Shaytan (Devil) subsided, and he humbled the disbelievers and the abnegators, and strengthened the
believers, and came with the Truth, and vouched for the messengers till he declared the Oneness of God for everyone to see, and worshipped God alone and none besides Him !?. He worshipped the One God in every township and every desert, and the whole earth jubilated, singing the praises of God: the praises of His Greatness and His Oneness. And after the darkness and reign of Ignorance, it was clothed with light and justice.
Compare between the saying of the Messiah:
«The archon of the world will come to you.»
and the saying of his brother (in prophethood ) Muhammad (peace be upon him) :
«I am the overlord of every descendent of Adam, and I say that without boasting. Everybody ‘s standing from Adam and onwards is under my banner, and I am the speaker of the prophets when they come, and their Imam when they gather, and their messenger of glad tidings if they happen to want hope, the banner of laudation is in my
hand, and I am the most distinguished of the sons of Adam before the Lord».
By Imam Ibn Qayyim al-Jawziah
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