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what she considered as a mockery on the part of Ishmael toward his younger brother Isaac while they were playing together. The incident took place after Isaac was weaned.
Abraham obeyed his wife Sarah whose demand of casting out the “bondwoman” and her son was blessed by God who told Abraham to “hearken unto her voice.”
One morning Abraham rose up, gave provisions and water to his wife Hagar and put her child Ishmael upon her shoulder, and left them in the wilderness of Beer Sheba in southern Palestine.
When Hagar ran out of water, she could not stand sitting there and watching her child die. An angel appeared before her and showed her a spring of water of which she went and brought drink to the lad. The angel further told her “Arise, lift up the lad and hold him in thine hand; for I will make him a great nation.”26
Ishmael dwelt in the wilderness of “Paran.”27 He begat twelve sons one of whom was named “Kedar.”28
Similarities Between the Two Versions
How does this traditions compare with the Muslim version? There appear to be at least three similarities between the two versions:
26 Genesis 21:18.
27 Genesis 21:21. 28.
28 Genesis 25:13.
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1st. That Hagar and Ishmael were taken away from Palestine and dwelt in the wilderness (of Paran);
2nd. That Hagar ran out of water and was worried about the life of her son Ishmael;
3rd. That, unexpectedly, she had access to water which she gave to her son to save his life.
Differences Between the Two Versions
According to the Muslim version:
Hagar and Ishmael were taken away because of a specific divine instruction given to Abraham as part of the divine plan. When the time came, prophethood was to shift from the Israelites to the Ishmaelites, after the rejection of the last Israelite prophet, Jesus, by the Israelites. Hagar and Ishmael were taken to the wilderness of Arabia, specifically Makkah (Mecca) and not to Beer Sheba.
This incident took place before the birth of Isaac and not after; when Ishmael was a baby, which is a further confirmation of the real reason for Hagar and Ishmael’s apparent exile as stated in the first difference.
Analysis of Differences
Is reconciliation of these differences possible? Let’s focus on the last difference, namely did this incident take place before or after Isaac’s birth?
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If we were to accept the Biblical version, we would encounter a number of inconsistencies and contradictions. It is abundantly clear from the story in Gen. 21:14-19 that Ishmael was a little baby at that time. Following is the documentation of this statement:
According to Gen. 16:16 Abraham was 86 years old when Ishmael was born. And According to Gen. 21:5 Abraham was one hundred years old when Isaac was born. It follows that Ishmael was already fourteen years old when his younger brother Isaac was born.
According to Gen. 21:14-19, the incident took place after Isaac was weaned. Biblical scholars tell us that “the child was weaned about the age of three.” It follows that when Hagar and Ishmael were taken away Ishmael was a full grown teenager, seventeen years old. The profile of Ishmael in Gen. 21:14-19, however, is that of a small baby and not a teenager. Why?
First: According to the Interpreter’s Bible, the original Hebrew for Gen. 21:14 was “…and put the child upon her shoulder.” The same reading is rendered in the Revised Standard Edition of the Bible. How would a mother carry a seventeen year old teenager “upon her shoulder?” Certainly he was strong enough to carry his mother! Ishmael must have been a baby!
Second: In Gen. 21:15 we are told that Hagar “cast’ the child under one of the shrubs. Again according to this Biblical text Ishmael must have been a baby and not a teenager.
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Third: In Gen. 21:16 we are told that Hagar sat away so that she may not see the death of the child before her own eyes. Is that a profile of a husky seventeen year old teenager who probably was capable of being worried about his mother dying before his eyes? Or is it obviously a profile of a small baby helpless baby or at most a small child?
Fourth: According to Gen. 21:17, the angels told Hagar “arise lift up the lad.” Is a seventeen year old young man a proper object to be “lifted up” by a woman? Or is that a reference to a small child or a baby?
Fifth: In Gen. 21:19, we are told that Hagar went to fill the bottle with water “and give the lad a drink.” One would expect a strong young man of seventeen to go and bring water to his mother instead.29
The Above analysis leads to the inevitable conclusion that while the Bible contains some truths as explained earlier, there is also evidence of human additions, deletions, and interpolations which only a subsequent authentic revelation (the Qur’an) could clear. The Islamic version of the story is fully consistent and coherent from A to Z; Ishmael was a baby and Isaac was not born yet
29 An interesting and relevant comment, from a Christian perspective is made in the commentary on Genesis Ch. 21: “ ‘Where he is’ is an allusion to the site of the well mentioned in verse 19 a sacred spot among the Ishmaelites. Interpreter’s Bible, Ibid., p. 604. Emphasis added. It is noted that the most sacred well-spot among the Ishmaelites is the well of Zamzam in Makkah (Mecca).
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when this incident took place. This coherence and consistency are confirmed by centuries-old traditions and even actual locations in Makkah (Mecca) where Hagar and Ishmael settled. This clearly implies that the real reason behind their settlement in Arabia (Paran) was not the dictation, jealousy, ego or sense of racial superiority on the part of Sarah. It was rather God’s plan; pure and simple.
It may be relevant to indicate that this issue is not the only instance of inconsistency in respect to Ishmael’s story. The Interpreter’s Bible compares the story of Hagar and Ishmael in Gen. 21:14-19 with that in an earlier chapter (Gen. 16:1-16) and concludes “the inclusion in Genesis of both stories so nearly alike and yet sufficiently different to be inconsistent, is one of many instance of the reluctance of the compilers to sacrifice any of the traditions which has become established in Israel.”30
The Symbol of God's Covenant with
Ishmael and his Descendants
According to Gen. 17:10-14, circumcision was regarded as a symbol of the covenant with God and a sign of purifications from polytheism. The significance of circumcision is further reiterated by Christian Biblical
30 Interpreter’s Bible, Ibid., p. 604.
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scholars who indicate that it is not merely an external act:
“This was His own sign and seal that Israel was a chosen people. Through it a man’s life was linked with a great fellowship whose dignity was its high consciousness that it must fulfill the purpose of God.”31
This picture is completed by referring to Gen. 17:23-27 in which we are told that Abraham took Ishmael and all those males born in his household and circumcised them. Commenting on this, the Interpreter’s Bible admits that the Ishmaelites and other descendants of Abraham were “somehow participating in the Abrahamic covenant.”32
It is notable that the descendants of Ishmael, Prophet Muhammad, as well as his followers remain until today faithful to this covenant. Circumcision is required of every male Muslim. Using the Interpreter’s Bible’s wording, doesn’t that mean that this was God’s “signal and seal” that the Ishmaelites were also part of God’s covenant in view of their commitment to purify their belief from all forms of polytheism and to restore the pure and true monotheism of their grandfather Abraham? Are they not closer to the Abrahamic covenant than those who sought excuse not to practice circumcision?
Surely many nations on earth were blessed through Abraham. Those closest to Abraham, to the purity and universal scope of the monotheism he taught and to the
31 Interpreter’s Bible, Ibid., p. 613.
32 Interpreter’s Bible, Ibid., p. 616.
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“sign and seal” of his covenant with God are presently found among the followers of Ishmael’s notable descendants Muhammad. Even without this blood relationship, which is undisputed, the more important relationship with Abraham is the relationship of faith in God’s words:
“Abraham was not a Jew nor Christian; but he was true in Faith, and bowed his will to God’s (was a Muslim) and he joined not gods with God. Without doubt, among people, the nearest of kin to Abraham are those who follow him, as are also this apostle (Muhammad) and those who believe. And God is the Protector of those who faith.” (The Qur’an 3:67-68)
Further Evidence About the
Lineage of the Long-awaited Prophet
The foregoing discussion is more than enough to demonstrate that the advent of Prophet Muhammad, a descendant of Ishmael, was indeed the fulfillment of the promise made to Abraham and Hagar (Gen. 21:13&18). An additional confirmation which leaves no iota of doubts is found in the Book of Isaiah (Ch. 11:1-2):
“And there shall come forth a rod out of the stem of Jesse, and a branch shall grow out of his roots. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge, and of the fear of the Lord.”
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The profile given in this chapter is of someone who will be a prophet, a statesman and a judge and is of the descendants of “Jesse.” Who is “Jesse”? And who met these descriptions?
Some contend that “Jesse” is a reference to David’s father. According to Encyclopedia Biblica, however, we read:
“Jesse is contracted from Ishmael.”33
The only one who came from Ishmael’s “stem” who was a prophet, statesman and judge was Prophet Muhammad.
II: Characteristic of
The Awaited Prophet
A Prophet Like Unto Moses
In the book of Deuteronomy, Prophet Moses (peace be upon him) was quoted as saying:
“And the Lord said unto me, they have well spoken that which they have spoken, I will raise them up a Prophet from among their brethren, like unto thee, and will put
33 Cheyne, Encyclopedia Biblica under “Names.” If that prophecy were about Jesus (peace be upon him) it would have simply said: “…of the stem of David …” David, and not his father, was a much more prominent figure in the Old Testament. It would have been more logical to relate Jesus to David (peace be upon them) as did some of the authors of the gospel calling Jesus the descendant of David.
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my words in his mouth; and he shall speak unto them all that I shall command him.” (Deuteronomy 18:17-18)34
Three important elements are included in this prophecy: A prophet will come from among the “brethren” of the Israelites; this prophet will be “like unto Moses;” God will put his words in the mouth of this prophet. Let us look closely at each of these elements:
A Prophet From Among
the Brethren of the Israelites
When these words were spoken, they were addressed to the Israelites. The most notable “brethren” of Israelites (descendants of Abraham through his second son Isaac), are the Ishmaelites (descendants of Abraham through his first son Ishmael).
According to the Hebrew Dictionary of the Bible, “Brethren” is the: “Personification of a group of tribes who were regarded as near kinsmen of the Israelites.”
The Bible refers to the Israelites as the brethren of the Ishmaelites (e.g. Gen. 16:12 & Gen. 25:18).
A Prophet Like Unto Moses
It is sometimes contended that the prophet like unto Moses was Jesus. After all both were Israelites and spiritual teachers. Was this prophesy really about Jesus?
34 Notice Paul’s attempt in Acts 13:22-23 to interpret this prophecy as a reference to Jesus who was neither of the descendants of Ishmael (Jesse) nor the “brethren” of the Israelites being an Israelite himself.
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To start off, Jesus himself was an Israelite, not the “brethren” of the Israelites. This fact alone suffices to show that this particular prophecy is not about the coming of Jesus but about another prophet “like unto Moses.” That prophet could have been none but Prophet Muhammad.
Following is a comparison between a few crucial characteristics of Moses, Muhammad and Jesus, which may clarify the identity of “that prophet” who was to come after Moses:
Area of Comparison
Moses
Muhammad
Jesus
Birth
Usual
Usual
Unusual
Family Life
Married w/ children
Married w/ children
No Marriage nor
children
Death
Usual
Usual
Unusual
Career
Prophet, Statesman
Prophet, Statesman
Prophet
Forced Emigration
(in adulthood)
To Median
To Median
None
Encounter with enemies
Hot pursuit
Hot pursuit, Battles
No similar encounter
Results of encounter
Moral, Physical
Victory
Moral, Physical
Victory
Moral Victory
Writing down
of revelation
In his lifetime (Torah)
In his lifetime (the
Qur’an)
After him
Nature of teachings
Spiritual, legal
Spiritual, legal
Mainly spiritual
Acceptance of leadership
(by his people)
Rejected then
accepted
Rejected then
accepted
Rejected (by most
Israelites)
This table is self-evident: It shows that not only were Moses and Muhammad very much alike in many respects, but it shows also that Prophet Jesus does not fit this particular prophecy. Following are the reasons:
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The birth of Jesus was unusual. According to Christian and Muslim beliefs, he was miraculously born of the Virgin Mary. Both Moses and Muhammad were born in the usual manner.
Both Moses and Muhammad were married and begot children. There is no similar record of marriage and offspring in the case of Jesus.
Both Moses and Muhammad died a natural death and were buried. The end of the mission of Jesus on earth was unusual; crucifixion according to Christian beliefs and being raised up to heavens without crucifixion according to Muslim beliefs.
Both Moses and Muhammad were not only prophets and spiritual teachers in the usual sense, but they were also “heads of states” whose mission included the establishment of a “state” founded on the teachings of their faith. No such opportunity presented itself to Prophet Jesus.
Moses left Egypt following knowledge of a plot to kill him and went to Median, where he was welcomed and assured by Jethro. Muhammad left Makkah (Mecca) following knowledge of a plot to kill him and went to Yathrib which was later called al-Madinah (Medina). No similar incident was reported about Jesus in his adulthood and after he began him mission as a prophet.
Moses encountered his enemies (the Pharaoh’s army) who sought to destroy him and his followers in “hot pursuit.” Muhammad encountered his enemies (the pagan
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Arabs) who sought to destroy him and his followers in several battles. No such encounter was reported in the case of Jesus. Indeed he was reported to have commanded Simon Peter to put up his sword into the sheath when he attempted to defend Jesus at the time of his arrest.
Moses’ encounter with his enemy ended with a military and moral victory. His enemies were drowned and Moses and his followers were saved. Muhammad’s encounter with his enemies ended with his final military and moral victory with them. He and his followers reentered Makkah (Mecca), the center of plotting against him. Impressed with his truthfulness and magnanimity, the great majority of his former enemies chose to become Muslims and were among his ardent supporters. Jesus’ victory against his enemies was only a moral victory which did not involved an immediate military victory over them at the same time.
The teachings revealed to Moses were available in a written form in his lifetime. The Qur'an revealed to Muhammad was fully written down in his lifetime and under his supervision. The teachings of Jesus were not committed to writing in his lifetime. Even the earliest Gospel was written down many years after him.
Unlike any other prophets from the lineage of Abraham, the revelation given to Moses and Muhammad contained comprehensive codes of law, in addition to spiritual and moral elements of their teachings. The
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teachings of Jesus were almost entirely spiritual. Indeed Jesus never claimed to bring a new law, nor even to abrogate the existing Old Testament Law.35 He simply added a spiritual and human touch to the concept of the law, which by his time had been reduced to the level of lifeless, and at times hypocritical formalism. “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill,” Jesus was quoted as saying.
After initial resistance and skepticism by his people, Moses was accepted by his people and a leader in his lifetime, not withstanding certain lapses (such as the worship of the golden calf). After initial resistance, Muhammad was enthusiastically accepted as a prophet and a leader in his lifetime. Until the end, however, and with the exception of a few followers, Jesus was rejected by his people (the Israelites).
Who was then the “Prophet like unto Moses”?
God Will Put His Words in
the Mouth of that Prophet
Generally speaking, this description may apply to any messenger of God who is communicating God’s message to mankind. While that message may come in “written tablets” as is believed to have been the case with Moses, the specific wording of the above verse is a vivid
35 Matthew 5:17
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description of the type of revelation received by Muhammad. Angel Gabriel used to come and dictate to him specific portions of the Qur’an which were then repeated by Prophet Muhammad exactly as he had heard them. Muhammad’s own thinking or authorship were not involved in any way in what he uttered. The words of God (the Qur’an) were “put into his mouth.” As the Qur’an itself described:
“He (Muhammad) does not speak of his own desire; it is no less than a revelation sent down to him.” (The Qur’an 53:3-4)
Numerous passages in the Qur’an command Muhammad in such terms as Qul (say), Dhakkir (remind), Nabbi’ (inform). Other passages in the Qur'an start with such expression as wa qāla rabbukum (and your Lord said…). Still in other passages it reads wa yas’alūnaka…qul (and they ask you (O Muhammad)…say…).
The above analysis fit not only Deuteronomy 18:18, but is also consistent with the subsequent verses. For example Deuteronomy 18:19 reads:
“And it shall come to pass, that whosoever will not hearken unto My words which I shall speak in My name, I will require of him.”
It is interesting to note that 113 out of 114 Sūrahs (chapters) of the Qur’an starts with bismillāhir rahmānir rahīm (In the Name of Allah (God), Most Gracious, Most
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Merciful). The very first passage of the Qur'an revealed to Prophet Muhammad reads:
“Read in the name of your Lord who created” (The Qur’an 96:1)
Following the teachings of Prophet Muhammad, there is no other community of believers who starts almost every action in their daily lives with this formula “In the Name of Allah, Most Gracious, Most Merciful.” It should be noted here that the Arabic term “Allah” is not only the Arabic equivalent of “God,” but it is also the personal name of God. To say “In the Name of Allah” is a far clearer fulfillment of the prophecy “…he shall speak in my name” (Deuteronomy 18:19), than other common expression such as “In the name of God” or “In the name of the Father.”
A fair question at this point is this: Since virtually anyone can presume to speak “In the name of God,” what criterion should be used to distinguish between a genuine prophet and a messenger of God and other false prophets who may also presume to speak in the name of God?
The answer to this question was clearly given in the concluding verses of Chapter 18 of the Book of Deuteronomy:
“And if thou say in thine heart, how shall we know the word which the Lord has not spoken? When a prophet speaketh in the name of the Lord, if the thing follow not nor come to pass, that is the thing which the Lord hath not spoken, but the prophet hath spoken it
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presumptuously; thou shall not be afraid of him.” (Deuteronomy 18:21-22)
It is a fact that not a single prophecy made by prophet Muhammad proved to be inaccurate in the least degree. Every prophecy he made about the near future at his time did come to pass. Example of these are:
1st. The prophecy that Muslims were to conquer the two “superpowers” of their time: the Persian and the Byzantine empires. The prophecy were made when the Muslims were so few and too weak that to prophesy their mere physical survival would have sounded too hopeful!
2nd. A prophecy that Suraqah (a man who was about to kill Prophet Muhammad during the later’s journey to Madinah (Medina) after the pagans plotted to kill him) would become a Muslim participate in that Muslim army conquering the Persian Empire and would actually have access to the Emperor’s crown and place it over his head! Not only did this prophecy appear to be virtual impossibility when it was made, but its fulfillment was so perfect and complete as if the Prophet has been looking eye-to-eye at the scene which took place years after his death. The fact that Suraqah did become a Muslim, lived long enough to participate in the conquest of Persia, that the Muslims came out victorious, that Suraqah had access to the Emperor’s crown and actually wore it, can be hardly regarded as a confidence or a self-fulfilling prophecy.
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Surely the chances are nil that numerous such prophecies, all in the minutest detail described by Prophet Muhammad, happened by accident! Nor can such 100 percent accuracy every time and at all times emanate from any other than a true and genuine prophet using the criterion stipulated in Deuteronomy 18: 21-22.
III: Other Characteristic
of “That Prophet”
An equally interesting and most revealing profile of Prophet Muhammad is found in the 42nd chapter of the Book of Isaiah. Let us examine some of these characteristics:
The One in Whom God’s soul delights is called the servant of God (v.1) His elect (v.1) and His Messenger (v.19). Translated into Arabic these titles read “‘Abduhu wa Rasūluhul Mustafā.” Surely all prophets were indeed servants, messengers and elects of God. Yet no prophet is history is as universally called by these specific titles as is Muhammad. The testimony of faith by which the person enters into the fold of Islam reads:
“I bear witness that there is no deity but Allah and I bear witness that Muhammad is His servant and messenger.”
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Virtually the same formula is repeated five times a day during the call to prayers, five time immediately before the beginning of prayers (iqāmah) nine times a day during the minimum mandatory prayers, several more times if the Muslim performs the recommended prayer (sunnah). The most common title of Prophet Muhammad since his mission until today is Rasūlullāh (the Messenger of God). The Qur’an gives him this title. During his lifetime he was addressed as such by his followers. The voluminous collections of Hadīth (Prophet Muhammad’s sayings) are narrated typically in these forms: “I heard the Messenger of Allah say…,” “The Messenger of Allah said or replied…”
He shall not fail nor be discouraged till he has set judgment in the earth (v.4), he shall prevail against his enemies (v.13) and shall bring judgment to the Gentiles.(v.1)
In comparing the lives and missions of Jesus and Muhammad, it becomes readily clear in the case of Jesus he expressed on more than one occasion how disappointed he was in the Israelites rejection of him. Nor did Jesus live long enough to prevail over his enemies (beyond the moral victory which is a common victory for all prophets).
On the other hand, we find no trace of Prophet Muhammad’s discouragement even in the most critical moments of his mission. In one year his beloved and supporting wife Khadijah died following 25 years of
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successful marriage; his uncle Abu Talib, who was instrumental in protecting him from the fury of the pagan Arabs, also died. These two tragedies were combined with the fact that his followers constituted only a small, persecuted and tortured group. Under such trying circumstances, Muhammad went to the city of Ta’if to invite people to Islam and seek their support in his struggle against paganism. He was rejected, mocked at and stoned to the point of bleeding. In spite of all this he was never “discourage” to use Isaiah’s term (v.4). “O Allah! Forgive my people for they know not what they are doing,” was his utterance. When Angel Gabriel offered him the chance to retaliate by destroying their city, he refused in the hope that out of the descendants of these wicked people would come those who would worship God, and come they did!
After this bitter struggle, Muhammad “prevailed against his enemies,” established a strong community of believers who indeed “brought judgment to the Gentiles,” especially in the Persian and Byzantine Empires. Many such Gentiles were guided to Islam while others suffered defeats. As such he was truly “a light of the Gentiles” of the whole world.
He shall not cry, nor lift up, nor cause his voice to be heard in the street (v.2). Not only was this a distinct characteristic and mark of decency of Muhammad’s, it was indeed the embodiment of the revelation given to him. In the words of the Qur’an:
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“Be modest in thy bearing and subdue thy voice. Lo! the harshest of all voices is the voice of the ass.” (The Qur’an 31:19)
“Allah loveth not the utterance of harsh speech save by one who has been wronged.” (The Qur’an 4:148)
“The isles shall wait for his law.” The only prophet who came, after this prophecy was made (Isaiah’s time) with a complete and comprehensive code of law was Prophet Muhammad. The law revealed to him spread to all corners of the earth, even in many remote isles and to the farthest deserts.
He will be sent “to open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house” (v.7). Many of those who were opposed to the truth and bitterly fought Muhammad ended up among the most devout believers. The blindness to truth was cured. Those who lived in the darkness of an unholy life came to the light of truth completed through the mission of Muhammad. No wonder the Qur’an describes itself as nūram mubīna or light manifest. Describing the Qur’an, God addresses the Prophet Muhammad:
“A book which we revealed unto you, in order that you may lead mankind out of the depth of darkness unto light by the leave of their Lord to the way of Him, the exalted in power, worthy of all praise.” (The Qur’an 14:1, Emphasis added.)
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God’s glory will not be given to another (v.8). The greatest glory a person receives from God is to be entrusted as His messenger to
mankind and receive his glorious revelation. Not only did this apply to Prophet Muhammad, but it uniquely applied to him as the last messenger and prophet of God. Truly God’s glory (revelation of scriptures) was not given and will not be given to another prophet after Muhammad, as he is the “seal” of all prophets. It is already about 1400 years since Muhammad was sent and the Qur’an was revealed to him. Yet we hear of no genuine prophet of the magnitude and influence on humanity to be compared with such figures as Abraham, Moses, Jesus and Muhammad. Nor do we hear about another post-Qur’anic (glory) or holy book that has influenced mankind to such a degree.
“Sing unto the Lord a new song, and his praise from the end of the earth…” (v.10). A new song may be a reference to a new scripture in a language other than the language of the Israelite scriptures. This interpretation seems consistent with a more explicit mention of someone who will be speaking to people (including the Israelites) in “another tongue” (Isaiah 28:11).
This explanation seems to fit closely with the second half of the same verse (Isaiah 42:16) which speaks of the praise of God “from the ends of the earth.” Only in the case of Islam do we find this prophecy realized in amazing accuracy. In all ends of the earth five times every
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day the praise of God and of His last messenger Muhammad, is chanted from the minarets of hundreds of thousands, perhaps millions, of mosques around the world. Additionally, frequent praise of God and Muhammad by millions of devout Muslims is made on daily basis. It is even part of the required five daily prayers to include the praise of Abraham and his descendants and of Muhammad and his descendants. This is known as “as-Salātul Ibrāhīmīyah.”
This person to come is connected with the Arabs, and specifically with the descendants of Ishmael (who settle in Makkah and its environs). Verse 11 of the 42nd chapters of Isaiah leaves absolutely no doubt about the identity of “that prophet”:
“Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.” (Isaiah 42:11).
According to the Book of Genesis, Kedar was the second son of Ishmael (Gen. 25:13). The best known prophet who came from Ishmael’s descendants is Muhammad. His enemies (who were of his own clan!), who were misled by their leaders or mighty men (as described in Isaiah 21:17) ultimately embraced Islam and were embraced by it. Indeed they had reason to “lift up their voice.” to “sing” praise of God, and “shout from the top of the mountains.” Is that possibly a reference to the shouting of: Labbayk Allāhumma Labbayk…:
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“Here I come (for your service) O Allah. Here I come. Here I come. There is no partner with You. Here I come. Verily yours is the Praise, the blessings and sovereignty. There is no partner besides You.”
This “shouting” is chanted annually by multitudes of Muslims from all over the world from Mount ‘Arafat as part of the annual rites of hajj (pilgrimage).
The 42nd chapter of Isaiah is indeed a fascinating one. It is not a casual or ambiguous reference to that servant and messenger of God who was to come centuries later. It is rather a comprehensive profile which not only fits Prophet Muhammad but fits no one else. After all, the chapter relates this profile to Kedar son of Ishmael and no other descendants of Ishmael fits these descriptions but Muhammad (peace and blessing of God be upon him).
