O Prophet, verily We have sent you as a witness, a bearer of glad tidings, a warner and a protection  for the unlettered.  You are My bondsman,  and I have named you the Reliant on God. You shall not be harsh, stern, and clamorous  in  the market places,  nor shall  you requite  evil  with  evil, but instead pardon and forgive. God shall not take you unto Himself until you straighten a crooked people by causing them to say, “No god but God.”[328]

Another verse from the Torah:

Muhammad is God’s Messenger, his birthplace is Mecca, he will emigrate to Tayba,  his rule  will  be  in  Damascus,  and  his community  will  constantly praise God.[329]

In  this  verse,  a  Syriac  word  meaning  Muhammad  is  mentioned  for  the  word Muhammad.

Here is another verse from the Torah:

You are My bondsman  and messenger,  and I have named you Reliant on God,[330]

which is addressed to a prophet who is to come after Moses, and is from the progeny of Isma‘il, the brother of Isaac.

In the following verse from the Torah,

My chosen bondsman is not harsh or stern,[331]

the meaning of Mukhtar (chosen) is the same as Mustafa, a name of Muhammad.

In  several  places  in  the  Gospels,[332]   a  prophet  who  will  come  after  Jesus  is referred to as “the Master of the World.” He is described as:

He will have with him a staff of iron with which he will fight, as will his people.[333]

This verse indicates that a prophet will come with a sword, charged with waging jihad. “Qadib min hadid (literally, staff of iron)” means sword. And so will be his community. In agreement with the Biblical verse mentioned above, and referring to it as well as some other verses, the following Qur’anic verse at the end of Sura al- Fath also states that his community, like him, will be commanded to wage jihad:

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[328] Bukhari, Buyu\^, 5; Halabi, al-Sirat al-Halabiya, i, 346; Darimi, Muqaddima, 2; Kandahlawi, Hayat al-Sahaba, i, 17; Ibn Kathir, al-Bidaya wa’l-Nihaya, ii, 326; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 105, 135; al-‘Ajurri, al-Shari’a, 444, 452; Qastalani, Mawahib al-Ladunniya, vi, 192; Isaiah, chap. 42.

[329] Darimi, Muqaddima, 2; Halabi, al-Sirat al-Halabiya, i, 346-51; ‘Ali al-Qari, Sharh al-Shifa’, i, 739; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 116; Abu Na’êm, Dala’il al-Nubuwwa, i, 72.

[330] See, fn. 328. (This is part of the same verse.)

[331] Darimi, Muqaddima, 2; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 105, 119; ‘Ali al-Qari, Sharh al-Shifa’, i, 739.

[332] John, 14:30; 16:11.

[333] Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 99, 114.