But when he, the Spirit of Truth, comes, he will guide you all to the truth, for he will not be presenting his own ideas, but will be passing onto you what he has heard. He will tell you about the future.[344]

This verse is explicit. Who apart from Muhammad the Arabian (UWBP) has called all men to the truth, whose every statement was based on revelation, has spoken what he had heard from Gabriel, and informed man in detail about the resurrection of the dead and the hereafter? Who other than he could do this?

Also,  the  Books  of other  prophets  include  names  in Syriac  and  Hebrew  that correspond   to  the  various  names  of  the  Noble  Messenger   (UWBP),   such  as Muhammad, Ahmad, Mukhtar. For example, in the scriptures of the Prophet Shu‘ayb, his name is “Mushaffah,”[345]  and means Muhammad. In the Torah, he is mentioned as “Munhamanna,” which again means Muhammad, and as “Himyata,”[346] which means the Prophet of al-Haram. In the Psalms, he is called “al-Mukhtar.”[347] Again in the Torah, the name is “al-Hatam al-Khatam.”[348] Both in the Torah and in the Psalms, it is  “Muqim  al-Sunna,”[349] in  the  scriptures  of  Abraham  and  in  the  Torah,  he  is mentioned as “Mazmaz,”[350]  and again in the Torah, as “Ahyad.”

God’s Most Noble Messenger (Upon whom be blessings and peace) himself said: “In the Qur’an, my name is Muhammad, in the Bible, Ahmad, and in the Torah, Ahyad.”[351]   In  fact,  the  Bible  refers  to  him  as “The  one  with  the  sword  and  the staff.”[352] Indeed, the greatest of the prophets who wielded the sword, and was charged with  fighting  in  God’s  way together  with  his  community,  was  God’s  Messenger (Upon whom be blessings and peace). The Gospels also describe him as “wearing a crown.”[353] Yes, this title  is  particular  to  God’s  Messenger  (Upon  whom  be  blessings  and  peace),  for “crown” means turban, for in former days, it was the Arabs who as a people, all wore the  turban  and  headband.  This  definitely  therefore  refers  to  God’s  Messenger (UWBP).

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[344] Halabi, al-Sirat al-Halabiya, i, 346; ‘Ali al-Qari, Sharh al-Shifa’, i, 743

[345] Halabi, al-Sirat al-Halabiya, i, 353; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 112; Qastalani, Mawahib al-Ladunniya, vi, 189.

[346] Halabi, al-Sirat al-Halabiya, i, 346, 354; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 112-3.

[347] Halabi, al-Sirat al-Halabiya, i, 353; Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 112; Qastalani, al- Mawahib al-Ladunniya, vi, 189; ‘Ali al-Qari, Sharh al-Shifa’, i, 739.

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

[349] Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 115.

[350] Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 113; Halabi, al-Sirat al-Halabiya, i, 353.

[351] Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 108, 112; Halabi, al-Sirat al-Halabiya, i, 353; al- Anwar al-Muhammadiya min al-Mawahib al-Ladunniya, 143, narrated from Ibn ‘Abbas.

[352] Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 114; Halabi, al-Sirat al-Halabiya, i, 346-7; ‘Ali al- Qari, Sharh al-Shifa’, i, 739.

[353] Yusuf Nabhani, Hujjat Allah ‘ala’l-‘Alamin, 113, 114; ‘Ali al-Qari, Sharh al-Shifa’, i, 739.