Hikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee Bayna Jerusalem." Namun dalam Injil yang sudah diterjemahkan ke dalam bahasa Inggris, nama Muhammadim digantikan dengan altogether lovely, terjemahannya sebagai berikut : "His mouth is most sweet; yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Hikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee Bayna Jerusalem." "His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem." In the Hebrew language 'im' is added for respect. So if you add 'im' after the name Muhammad it becomes Muhammadim. 4 prophet Muhammad (pbuh) mentioned by name in the old testament: Prophet Muhammad (pbuh) is mentioned by name in the Song of Solomon chapter 5 verse 16: "Hikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee Bayna Jerusalem." "His mouth is most sweet: yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters. Jun 15, 2019 · Righteous, Moral.One of the Sahabas Vay Tiền Nhanh. Prophet Muhammad pbuh is mentioned by name in the Song of Solomon chapter 5 verse 16 “Hikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee Bayna Jerusalem.” “His mouth is most sweet yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem. Muhammadim in the symmetric languages, when you give respect. you add “im” to it , like “ila” is for God, “Ilohim” respect for God. So same thing to the name Muhammad PBUH they add “im” and it means. It says Muhammadim. So if you read the original text, The name of Muhammad PBUH is even mention in the bible. The name of Muhammad PBUH in scripture of most of the world religions including bible as i mentioned earlier that not only Prophet Muhammad is mentioned by name, Prophet Muhammad is prophecies in various different parts of the bible. Prophet Muhammad is prophecies book of deuteronomy Ch 18 Verse 18 and 19 and in the book of Isaiah Ch 29 verse 12 and in Song of Solomon Ch 5 verse 16. Prophet Muhammad is also prophecies in new testament Gospel of John Ch 14 verse 16 and Ch 15 verse 26 and again in Gospel og John Ch 16 verse 7 and Gospel of John Ch 165 verse 12-14 and in several places in the bible. So that’s what i asked my christian brother and sister that if its clearly mention about the last and final messenger Prophet Muhammad PBUH then why don;t they believe in them. Those Christian brother and sister who really study and analyse and do research, they are accepting Islam. The other who do not want to accept the truth even quoting from bible. I have come a cross some christian brothers saying, that I have been a christian since for 40 years and now you want me to change my religion, so it seems they are afraid, many times the ego comes in between and many times the society comes in between and many times sayings, many times what will my friends tell me and many times what would my customer tell me, so these things prevent our Christian brother and sister in accepting Islam,. What our christian brothers and sister failed to realize, they wouldn’t mind offending their creator just to please the family and friends. Pleasing of creator is more important than pleasing family and friends. So those who realize the Importance of creator almighty God, they accept Islam. Report Trying to validate the presence of Muhammad in the bible, Muslims utilize the apparently scriptural confirmation of such idea. Apparently, as nothing expressed the term “muhammadim” in certain note. Muslims say its “muhammadim”. The Hebrew used the term “machmadim”. So there is nothing certain. Granting that its “muhammadim”, does it denotes the idea of a proper noun? Or was it simply, an adjective? Now for the sake of factual evaluation, is there certainty to the concept that muhammadim is a proper name or was it simply an adjective? For example, JOYFUL is both noun and adjective. JOYFUL as a proper noun would obviously be understood as a name. Example My name is joyful. JOYFUL as an adjective would be understood as a descriptive term. Its not a name. Example The joyful crowd praised Jesus. Comparatively speaking, is muhammadim a proper noun or simply an adjective? That is something to be certified first bec if not, we have no way to ascertain muhammad’s presence in the songs of solomon. So is it a noun–or an adjective? Muslims has no answer. The hebrew term used though was “machmadim”. It is either a noun or adjective. Machmadim as adjective can be found in these verses Hosea 96,16; 1 Kings 206; Lamentations 110,11; 24; Isaiah 6410; 2 Chronicles 3619. Machmadim as noun can be found in these verses Ezekiel 2416,21,25. So is this also Muhammad? Nothing certified though that Muhammadim/machmadim in song of Solomon certifies a proper noun. It could simply be an adjective therefore nothing verifies any presence of Muhammad in it–on certain note! I looked it up on the interlinear hebrew bible and it say that Mahammadim or Machmad is a masculine noun. Still, it doesnt affirm if its a proper noun or a common noun bec if its a common noun then, it cannot be a proper name for a person, right? So what is it, is it a proper noun or common noun? Still, nothing verifies Muhammad in it on certain note. And fact is, masculine noun is a common noun if you try on google research–so it cannot be a personal and proper name. Thank you. Muslim scholars have identified verses in the Torah they allege foretell the coming of Muhammad SAW. Yet long before Muhammad’s birth the Jewish people had different tafsir for these prophecies. Is the reasoning of the scholars compatible with the teachings of Judaism? Deuteronomy 1818 – A prophet like Moses AS I will establish a prophet for them from among their brothers, like you, and I will place My words in his mouth; and he shall speak to them all that I shall command him. - Devarim 1818 Suggestion Samau’al al-Maghribi, a Jewish apostate to Islam, identified Muhammad as the subject of this verse. He believed that in this context the “brothers” of the Israelites meant the Ishmaelites, his logic was that because the word used for brothers is singular it had to mean a brother tribe. He went on to say that if the Jews claim this word is mentioned elsewhere in the Bible regarding the Israelites, then reply, “the same word was also used to refer to the Edomites, children of Esau in Deut. 24″. Jewish understanding Akh, or brother in English, appears 94 times in the last 4 books of the Torah, yet it never once describes the descendants of Ishmael AS. 53 times it describes kinsmen Jews 30 times it describes biological brothers 8 times it describes tribesmen 12 Jewish tribes 3 times it describes Edomites Al-Maghribi correctly states that the Torah refers to the Edomites as brothers, but he fails to mention that each time it says “brother” the text goes on to explicitly name them as “the Edomites”. In the absence of this name, like in our verse, brother only ever refers to the Children of Israel AS. That said, even if we were to use al-Maghribi’s logic, the brother of Israel Jacob is not Ishmael but Edom. His theory that the use of brother in the singular infers tribe, takes advantage of the reader’s ignorance of Hebrew which often uses the singular collectively. A mere twelve verses earlier the Torah states, “When the Levite [singular] will come from one of your cities”, yet this verse is clearly referring to the Levites collectively. So too in our verse, the word brother is used collectively to refer to the Israelites. This verse like the ones before and after it, is not documenting an individual prophet, but promising there will be future Jewish prophets and providing the criteria to identify them. Update We were recently presented with an alternative argument which suggested the verse can’t be talking about raising a prophet from the Jews, as if it were the verse would say “I will establish a prophet for you from among your brothers”, instead it says “I will establish a prophet for them from among their brothers”, by using the word them and the word brother it must be referring to the descendants of Yishmael or Esauv. This was an easy mistake to make but to understand how the mistake was made we must read the verse in context. In 189-15 Moses speaks to the Jewish people, establishing that the rest of this dialogue is about the prophecy the Jewish people will experience in the Land of Israel When you have come to the land the Lord, your God, is giving you, you shall not learn to do like the abominations of those nations. There shall not be found among you anyone who passes his son or daughter through fire, a soothsayer, a diviner of [auspicious] times, one who interprets omens, or a sorcerer, or a charmer, a pithom sorcerer, a yido’a sorcerer, or a necromancer. For whoever does these things is an abomination to the Lord, and because of these abominations, the Lord, your God is driving them out from before you. Be wholehearted with the Lord, your God. For these nations, which you are to possess, hearken to diviners of [auspicious] times and soothsayers, but as for you, the Lord, your God, has not given you [things] like these. A prophet from among you, from your brothers, like me, the Lord, your God will set up for you; you shall hearken to him. This is most probably the cause of confusion, as Moses says “A prophet from among you, from your brothers, like me, the Lord, your God will set up for you” which is almost identical to verse 18 but because Moses is addressing the people he uses the pronoun “you”, where as in verse 18 Moses is quoting something God had previously communicated to him And the LORD said unto me They have well said that which they have spoken. I will raise them up a prophet from among their brethren, like unto thee; and I will put My words in his mouth, and he shall speak unto them all that I shall command him. As God is addressing Moses about the people the correct pronoun to use is “them”, had God been addressing the people the pronoun could have been “you”. This is the correct and common linguistic style of the Torah, there is no reason to think “them” should mean the descendants of Yishmael as there are numerous instances throughout the Torah where God refers to the Jewish people as them לָהֶם, for instance But as for thee, stand thou here by Me, and I will speak unto thee all the commandment, and the statutes, and the ordinances, which thou shalt teach them, that they may do them in the land which I give them to possess it.'” – Devarim 527 Song of Solomon 516 / Song of Songs 516 – Muhammad is named in Hebrew in the Song of Solomon His palate is sweet, and he is altogether desirable; this is my beloved, and this is my friend, O daughters of Jerusalem. - Shir Hashirim 516 Suggestion Zakir Naik writes that “Prophet Muhammad pbuh is mentioned by name in the Song of Solomon chapter 5 verse 16 Hikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee Bayna Jerusalem.’ – His mouth is most sweet yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.’ Jewish understanding If Zakir is suggesting a Hebrew word is the name of Muhammad SAW it is essential he transliterates the word correctly. Unfortunately Zakir’s Hebrew isn’t correct, but as the other words he transliterates are also incorrect we believe this is a mistake made out of ignorance rather than intentionally misleading people. The text actually reads Hebrew Chiko mametakim vekulo machamadim zeh dodi vezeh rei’i benot yerushalayim ZakirHikko Mamittakim we kullo Muhammadim Zehdoodeh wa Zehraee Bayna Jerusalem The text is completely different and is clearly not a reference to Muhammad SAW, which in Hebrew is spelt מוחמד not מחמדים. In Hebrew Machamadim simply means desirable/ lovely, to suggest it is naming Muhammad is as foolish as saying “santa” and “suntan” are the same word because they have similar consonants. Shir HaShirim is a poem that describes the love the Jewish people have for Allah SWT. Jews should love Allah SWT to the point where their soul is so bound with the love of God, that they are obsessive over it, lovesick, as one who cannot stop thinking about a woman, and contemplates it constantly, while awake, while eating and sleeping… greater than this should be the love Jews have for God. As Solomon is actually praising God in Shir Hashirim, suggesting that Muhammad is the subject of the text is akin to declaring that Muhammad and Allah SWT are the same. This is outright idolatry and such thoughts should be banished from the believers mind. Deuteronomy 332 – A prophet from Mecca The LORD came from Sinai – having shone forth to them from Seir, having appeared from Mount Paran, and then approached with some of the holy myriads – from His right hand He presented the fiery Torah to them. - Devarim 332 Suggestion Al-Maghribi also considered this to be a reference to Moses, Jesus and Muhammad. It speaks of God sending a prophet to Sinai Moses, then another to the village of Sa’ir near Jerusalem Jesus and the last prophet was sent to Paran, where Ishmael settled Muhammad. Jewish understanding Hofia, “He appeared”, is written in the past tense, if it would have read yofia, “He will appear” it could allude to an event that is yet to occur a prophet in Paran. But the verse uses the past tense because its describing Allah SWT descending from heaven to give the Torah on Mount Sinai, an event that had already occurred. Isaiah 421-13 – The chosen one Behold My servant, I will support him, My chosen one, whom My soul desires; I have placed My spirit upon him, he shall promulgate justice to the nations. He shall neither cry nor shall he raise [his voice]; and he shall not make his voice heard outside. A breaking reed he shall not break; and a flickering flaxen wick he shall not quench; with truth shall he execute justice. Neither shall he weaken nor shall he be broken, until he establishes justice in the land, and for his instruction, islands shall long. So said God the Lord, the Creator of the heavens and the One Who stretched them out, Who spread out the earth and what springs forth from it, Who gave a soul to the people upon it and a spirit to those who walk thereon. I am the Lord; I called you with righteousness and I will strengthen your hand; and I formed you, and I made you for a people’s covenant, for a light to nations. To open blind eyes, to bring prisoners out of a dungeon, those who sit in darkness out of a prison. I am the Lord, that is My Name; and My glory I will not give to another, nor My praise to the graven images. The former things, behold they have come to pass, and the new things I tell; before they sprout I will let you hear. Sing to the Lord a new song, His praise from the end of the earth, those who go down to the sea and those therein, the islands and their inhabitants. The desert and its cities shall raise [their voice]; Kedar shall be inhabited with villages; the rock dwellers shall exult, from the mountain peaks they shall shout. They shall give glory to the Lord, and they shall recite His praise on the islands. The Lord shall go out like a hero; like a warrior shall He arouse zeal; He shall shout, He shall even cry, He shall overpower His foes. - Yeshayahu 421-13 Suggestion There are those that believe this verse speaks of Muhammad, the beloved of God. His messenger that will bring down a law to be awaited in the isles and who “shall not fail nor be discouraged till he has set judgement on earth”. Verse 11, connects the awaited one with the descendants of Kedar, who according to Genesis 2513 was the second son of Ishmael, the ancestor of prophet Muhammad. Jewish understanding The Torah establishes the subject of these verses when it says “My chosen one” Ps 1354, Isa 454 and a “light to nations” Isa 496 & 603 two expressions that scripture uses exclusively to describe the nation of Israel.* Trying to link Muhammad’s ethnicity to the prophecy of Kedar relies upon a distortion of sense and a wishful imagination. Verse eleven is actually a vision of the tent dwellers of Kedar building permanent cities and villages at the time the world comes to recognize the sovereignty of Allah. * This follows the mainstream position as relayed by Rashi, Ibn Ezra cites the subject as Cyrus according to Saadiah Gaon or Isaiah, while the Radak believes the subject is the Mashiach. Hababkkuk 33 – The Holy One from Paran Allah came from Teman; yea, the Holy One from Mt. Paran, with everlasting might. His glory covered the heavens and His splendor filled the earth - Chavakuk 33 Suggestion Some read the verse “[God’s help] came from [Tayma, an Oasis North of Medina], yea, [Muhammad] from [Mecca, he traveled to Medina after being persecuted]. His glory covered the heavens and his splendor filled the earth” Jewish understanding As the verse is clearly talking about God this mistranslation borders on idolatry. To begin with it spells out Allah in Hebrew and then names the Creator again as the Holy One. All Muslims would love to find the foretelling of Muhammad in the Torah, but we beg the reader not to switch verses that praise Allah to verses that praise Muhammad; For there is no greater insult to monotheism than the elevation of men to deities.

hikko mamittakim we kullo muhammadim zehdoodeh wa zehraee bayna jerusalem