the fearsome denials and slander of the Jews, and saved his religion from corruption. Furthermore, in the face of the burdensome Shari‘a of the Children of Israel, who did not recognize Jesus, he came with an elevated Shari‘a which was easy, all-encompassing, and completed the deficiencies of Jesus’ Shari‘a. For these reasons, Jesus often gave the good news: the Ruler of the World will come!1
Now it is clear that in the Torah, the Gospels, the Psalms of David, and in the scriptures of other prophets, there are numerous discussions of a prophet who is to come at a later time, many verses mentioning him. Just as we pointed out examples of these, showing that he is mentioned in these Books under various names. Who, other than Muhammad (Upon whom be blessings and peace), the Prophet of the end of time, could it be that these scriptures of the prophets speak of so repeatedly in their verses, and with such importance?
The Second Kind
The signs of prophethood that were manifested by way of irhasat also include those tidings of his coming given before his prophetic mission in that time between prophets by the soothsayers and certain people known as saints and gnostics at that time; they published their claims and passed them down to subsequent generations in their poetry. These are numerous, and we shall mention some that are well-known and have been accepted and narrated by the scholars of history and the Prophet’s life.
First: One of the rulers of Yemen, called Tubba‘, saw descriptions of God’s Messenger (UWBP) in former scriptures, and believed in him. He announced this by means of a poem, which went like this:
I bear witness to Ahmad, for he is a Messenger from God, the Creator of man;
Were I to live long enough to see him, I would be a minister and a cousin of his.2
That is, I would have been like ‘Ali.
Second: Quss b. Sa‘ida was the most renowned and most significant orator of the Arabs, a monotheist, and man of enlightened mind. Before Muhammad’s (UWBP) prophetic mission, he announced his messengership with these lines:
Qur’an, 61:1. See also, Halabi, Sira, i, 214; ‘Ali al-Qari, Sharh al-Shifa’, i, 743; Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 99, 114; John, 14:16, 17, 26, 30; 15:26; 16:7, 8, 9, 10, 11, 13, 14.
Ibn Kathir, al-Bidaya wa’l-Nihaya, ii, 166; Qadi Iyad, al-Shifa’, i, 363; ^Alê al-Qari, Sharh al-Shifa’, i, 740; al-Hakim, al-Mustadrak, ii, 388; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 138.