Is Muhammad Prophesied in the Bible? An Analysis of Islamic Claims

Is Muhammad Prophesied in the Bible? An Analysis of Islamic Claims

J. Neil Daniels

Introduction 

The claim that the Muslim prophet Muhammad is prophesied in the Bible, specifically within the Torah and the Gospel, originates from a verse in the Qur'an, Surah 7:157, which asserts that Muhammad is mentioned in the Scriptures possessed by Jews and Christians. 

This essay critically examines this claim by analyzing the primary biblical verses cited by Muslim apologists to support it, including Genesis 17:20, Deuteronomy 18:15–19, Deuteronomy 33:2, Psalm 84:6, Song of Solomon 5:16, Isaiah 21:13–17, Isaiah 29:12, Isaiah 42:1–13, Habakkuk 3:3, Haggai 2:7, John 1:20–21, and John 14–16. This essay considers the theological, textual, and historical contexts of these passages, alongside the Islamic perspective on the Bible’s integrity, to assess whether these verses can reasonably be interpreted as prophecies of Muhammad.

The Qur'anic Claim and Its Implications

Surah 7:157 states, “Those who follow the Messenger, the Unlettered Prophet, whom they find mentioned in the Torah and the Gospel in their possession.” This verse implies that Muhammad believed the Torah and Gospel in the possession of 7th-century Jews and Christians contained references to him. The Qur'an also affirms the divine inspiration of these Scriptures (Surah 3:3–4, 5:43–48, 5:68) and asserts that God’s words cannot be altered (Surah 6:114–115, 18:27). However, many Muslim scholars argue that the Bible has been corrupted, a view that creates a paradox: they must search for Muhammad in a text they deem unreliable while maintaining that the Qur'an’s claim is true. This tension undermines the coherence of the Islamic apologetic approach, as any verse cited as a prophecy could be dismissed as part of the alleged corruption.

Old Testament Passages

Genesis 17:20: The Blessing of Ishmael

Genesis 17:20 reads, “As for Ishmael, I have heard you; behold, I will bless him and make him fruitful and will multiply him exceedingly. He shall father twelve princes, and I will make him a great nation.” Muslim apologists interpret this as an anticipation of Mohammad. However, the Hebrew phrase gōy gādōl (“great nation”) in this context parallels its usage elsewhere to denote populousness rather than moral or salvific significance (cf. Deuteronomy 26:5). The immediate fulfillment is narrated in Genesis 25:12–16, where Ishmael’s twelve sons are named. Critically, Genesis 17:21 follows with an explicit contrast: “But My covenant I will establish with Isaac,” thereby excluding Ishmael from the covenantal line. Theologically, the Abrahamic covenant centers on Isaac and Jacob (cf. Genesis 28:13–14), not Ishmael. Thus, reading Muhammad into this text misappropriates its narrative trajectory and covenantal emphasis.

Deuteronomy 18:15–19: The Prophet Like Moses

The Hebrew phrase nāvîʾ (prophet) in Deuteronomy 18:15–18 is qualified by the expression kāmōnî (“like me”), referring to Moses. Characteristics of this prophet include direct communication with God (pānîm el pānîm, cf. Deuteronomy 34:10), performance of miracles (Deuteronomy 34:11), and leadership over Israel. While Muslim apologists appeal to the phrase “from among their brethren” (mēqereḇ ʾaḥêhem) to argue for Ishmaelite inclusion, this overlooks Deuteronomy 17:15, where “brothers” indisputably refers to fellow Israelites. In the New Testament, Acts 3:22–26 explicitly applies this prophecy to Jesus, not Muhammad. Furthermore, Muhammad’s reception of revelation via the angel Gabriel (cf. Surah 2:97) contrasts with Moses’ and Jesus’ direct encounters with God. Additionally, Muhammad’s recitation of verses praising pagan deities—the infamous “Satanic Verses” episode—raises severe concerns under the warning of Deuteronomy 18:20 regarding false prophets.

Deuteronomy 33:2: The Lord from Paran

This poetic blessing attributes the theophany of YHWH to Sinai, Seir, and Paran. The Hebrew verb bāʾ (“he came”) is used of YHWH Himself (YHWH bāʾ miSinai). The context is historical retrospection, not prophetic foresight. Mount Paran refers to a region near the wilderness where Israel sojourned (cf. Numbers 10:12; 13:26), not to the Hijaz region where Mecca is located. The phrase “ten thousands of saints” (rḇāvōt qōdeš) aligns with descriptions of Israel’s angelic hosts (cf. Psalm 68:17), not human soldiers. Importantly, the text declares “from His right hand came a fiery law,” a clear reference to Torah revelation, in contrast with the Qur’an. The passage proclaims YHWH’s self-revelation, not the advent of a human prophet.

Psalm 84:6: The Valley of Baca

The Hebrew term bākāʾ (weeping) is best understood metaphorically, as in a valley of hardship transformed into springs. There is no lexical or geographical connection between this valley and Mecca. Moreover, Psalm 84 is a pilgrimage psalm oriented toward Zion, repeatedly invoking YHWH ṣĕbāʾōt (“LORD of Hosts”), a name utterly absent in Islamic theology. The interpretive connection to Mecca rests solely on a phonetic similarity, lacking semantic, contextual, and theological justification.

Song of Solomon 5:16: The Name “Muhammad”

The phrase maḥămaddîm (מחמדּים) is a plural intensive form of the root ḥmd (“desire,” “loveliness”). It appears in poetic descriptions of physical beauty (e.g., “His mouth is most sweet; yea, he is altogether lovely,” KJV). This term is not a proper name, nor is it unique to this verse. For example, maḥămād also appears in lament contexts (cf. Lamentations 1:10), denoting objects of desire or delight. The claim that it refers to Muhammad is an instance of etymological fallacy, treating phonetic resemblance as prophetic identification, without regard to morphology, syntax, or context.

Isaiah 21:13–17: The Burden upon Arabia

This prophecy, introduced with massaʾ (“oracle”), targets the Dedanites and Kedarites. The timeframe is explicitly limited to “within a year, according to the years of a hired worker” (Isaiah 21:16). The Hebrew structure precludes a remote eschatological fulfillment. Far from celebrating Arabia’s rise, the text speaks of defeat and the glory of Kedar fading. The association of Kedar with Muhammad overlooks the negative judgment and the tight historical context of Isaiah’s eighth-century setting.

Isaiah 29:12: The Unlearned One

The passage concerns a sealed book given to one who says, “I am not learned” (lō yādaʿtî sēper). While some liken this to Muhammad’s reported response to Gabriel, the context (Isaiah 29:9–14) describes a spiritually dull and rebellious people, not a prophet chosen by God. The Septuagint and New Testament (cf. Matthew 15:8–9) interpret this as a rebuke of Israel’s hypocrisy. Applying this to Muhammad inadvertently equates him with the blind and unfaithful, undermining the intended apologetic.

Isaiah 42:1–13: The Servant and Kedar

The Servant (ʿebedî) in Isaiah 42 is described with divine approval and global mission: “He will bring forth justice to the nations” (v. 1), “a light to the Gentiles” (v. 6). This aligns with the New Testament application to Christ (cf. Matthew 12:18–21; Acts 13:47). The mention of Kedar (v. 11) is part of a poetic call for all peoples to praise YHWH, not a Messianic identification. Importantly, the Servant is intimately identified with YHWH’s character and mission, and speaks with divine authority, which are claims that Islam explicitly denies of Muhammad.

Habakkuk 3:3: The Holy One from Paran

This theophanic vision portrays ʾĕlōah (“God”) coming from Teman and the qādôš (“Holy One”) from Mount Paran. The parallelism and poetic structure emphasize divine action in judgment and salvation, not human mediation. The repeated reference to divine radiance (hôḏô) and power (v. 4–6) rules out a mortal referent. Associating this with Muhammad ignores the genre, language, and the theological identification of the Holy One as YHWH (cf. Isaiah 6:3).

Haggai 2:7: The Desire of All Nations

The Hebrew noun ḥemdât refers generically to desirable things or persons. In Haggai 2:7, it is interpreted Christologically by many Christian theologians, particularly due to the temple’s glory being greater than before (v. 9), fulfilled in Christ’s presence (cf. John 2:19–21). There is no linguistic link between ḥemdâh and the Arabic Muhammad, nor any contextual support. The term functions within an eschatological expectation tied to the second temple, predating Islam by centuries.

New Testament Passages

John 1:20–21: The Prophet

The Greek ho prophētēs (“the prophet”) in John 1:21 reflects Deuteronomy 18:15. The question posed to John the Baptist distinguishes the Messiah from the Prophet and Elijah. However, John denies being any of them. Subsequent verses identify Jesus as the fulfillment (John 1:45; 6:14). The Gospel context affirms the divine Logos, incarnate in Jesus (John 1:1–14), a theology incommensurate with Islamic Christology. The passage confirms Christian Messianism, not the advent of Muhammad.

John 14–16: The Comforter

The Greek term Paraklētos (“Comforter” or “Advocate”) is identified in John 14:26 as “the Holy Spirit.” He is sent by the Father in Jesus’ name, teaches the disciples, and abides with them forever. The Spirit’s coming at Pentecost (Acts 2) fulfills this promise. The claim that Paraklētos was a corruption of Periklutos (allegedly “praised one”) lacks textual evidence; no Greek manuscript supports this variant. Moreover, the Paraklētos glorifies Christ (John 16:14), dwells in believers (14:17), and continues Christ’s mission—a theological role wholly absent from Muhammad’s portrayal in Islamic sources.

The Islamic View of Biblical Corruption

The tension between the Quranic affirmation of the Bible’s preservation (e.g., Surah 5:47, 10:94) and the later doctrine of tahrif (textual corruption) is unresolved in Islamic theology. If the Bible is corrupt, its alleged references to Muhammad are suspect; if not, their absence undermines Surah 7:157. The dilemma destabilizes the Quranic expectation that Jews and Christians would recognize Muhammad from their scriptures. Despite extensive apologetic efforts, no passage—when interpreted grammatically, contextually, and theologically—sustains the Islamic claim.

Conclusion

The biblical passages cited by Muslim apologists fail to support the claim of Surah 7:157. Each verse, when examined in its original language, historical context, and theological function, refers to divine acts, covenantal history, or Messianic fulfillment in Jesus Christ, not to Muhammad. Attempts to identify Muhammad in Scripture rely on phonetic coincidences, selective readings, or anachronistic interpretations that ignore the immediate context and canonical trajectory of redemptive history.

Furthermore, the Christian Scriptures consistently proclaim the uniqueness and finality of divine revelation in Jesus Christ, the incarnate Son of God (Hebrews 1:1–3; John 1:14–18), whose life, death, and resurrection fulfill the Law and the Prophets (Luke 24:27, 44). The New Testament identifies Jesus, not Muhammad, as the promised prophet like Moses (Acts 3:22–26), the suffering servant of Isaiah (Matthew 12:17–21), the desire of all nations (Haggai 2:7), and the Word made flesh (John 1:14). The Christian gospel is not awaiting a final prophet; it is founded upon the once-for-all self-disclosure of God in Christ (Jude 3). To posit Muhammad as a continuation of biblical prophecy not only misinterprets Scripture but denies the essential Christian confession that “Jesus is Lord” (Philippians 2:11).

This theological contradiction is compounded by Islam’s rejection of Christ’s deity, crucifixion, and resurrection—core tenets of the gospel (1 Corinthians 15:1–4). As such, any attempt to appropriate biblical prophecy for the validation of Muhammad ultimately collapses under the weight of exegetical and doctrinal inconsistency. The Quran’s expectation that Jews and Christians would recognize Muhammad in their Scriptures is not met—not because of textual corruption, but because the Bible does not speak of him. Instead, it testifies, from beginning to end, to the Lord Jesus Christ, the true and final Prophet, Priest, and King.

For Further Study 

Caner, Ergun Mehmet, and Emir Fethi Caner. Unveiling Islam: An Insider’s Look at Muslim Life and Beliefs. Grand Rapids: Kregel Publications, 2002.

Chapman, Colin. Cross and Crescent: Responding to the Challenge of Islam. 2nd ed. Downers Grove, IL: IVP Academic, 2008.

Cragg, Kenneth. The Call of the Minaret. 3rd ed. Oxford: Oneworld Publications, 2000.

Geisler, Norman L., and Abdul Saleeb. Answering Islam: The Crescent in Light of the Cross. 2nd ed. Grand Rapids: Baker Books, 2002.

Haleem, M. A. S. Abdel. The Qur'an: A New Translation. Oxford: Oxford University Press, 2004.

Kaiser, Walter C. Jr. The Messiah in the Old Testament. Grand Rapids: Zondervan, 1995.

Madany, Bassam M. “The Bible and Islam: Sharing God’s Word with Muslims.” Missiology: An International Review 34.2 (2006): 169–80. https://doi.org/10.1177/009182960603400205.

Morey, Robert A. The Islamic Invasion: Confronting the World's Fastest Growing Religion. Eugene, OR: Harvest House Publishers, 1992.

Stott, John R. W. The Incomparable Christ. Downers Grove, IL: InterVarsity Press, 2001.

Tisdall, W. St. Clair. The Original Sources of the Qur'an: Its Origin in Pagan Legends and Mythology. London: Society for the Promotion of Christian Knowledge, 1905.

Warraq, Ibn. The Origins of the Koran: Classic Essays on Islam’s Holy Book. Amherst, NY: Prometheus Books, 1998.

White, James R. What Every Christian Needs to Know About the Qur’an. Minneapolis, MN: Bethany House, 2013.

Wright, Christopher J. H. Knowing Jesus through the Old Testament. Downers Grove, IL: IVP Academic, 2002.