Muhammad, Assurance and the Gospel

What you'll learn

• Evaluate claims that Muhammad is foretold in Deuteronomy 18, John 14-16 and Song of Songs 5:16
• Compare the Islamic doctrine of salvation and assurance with salvation by grace in Christ
• Present the gospel clearly and lovingly to a Muslim friend

Is Muhammad in the Bible?

The Quran claims that Muhammad is described in the Torah and Gospel (7:157) and that Jesus foretold a messenger named Ahmad (61:6). Since the Bible does not name him, Muslim apologists look for prophecies that fit. Popular presenters such as Ahmed Deedat and Zakir Naik spread the most common ones. Take them seriously and examine the context carefully: this is a matter of reading well.

Deuteronomy 18:18: a prophet like Moses

God promises Moses: 'I will raise up for them a prophet like you from among their brothers.' The Muslim argument: the Ishmaelites (Arabs) are the 'brothers' of the Israelites, and Muhammad is like Moses in many ways (born naturally, married, a lawgiver, a political and military leader, died naturally), more so than Jesus.

Response: In context, 'brothers' means fellow Israelites. Verse 15 says the prophet will come 'from among you, from your brothers'. In 17:15 the king must be chosen 'from among your brothers', clearly an Israelite. In 18:2 the Levites have no inheritance 'among their brothers', meaning the other tribes of Israel. Deuteronomy 34:10-12 explains what made Moses unique: the LORD knew him 'face to face', and he did great signs and wonders; a prophet truly like Moses should share those marks. The New Testament applies the passage to Jesus (Acts 3:22-26). Jesus fulfils the deepest likeness: like Moses he was spared as a baby from a murderous king, was a mediator of a covenant, and spoke God's words. Muhammad, by the Quran's own account, performed no signs on demand (17:90-93). Muslims reply that the Quran itself is his great sign (29:50-51) and point to miracle reports in the hadith; but Deuteronomy 34:11 speaks of public signs and wonders like those Moses did, which is what the Gospels report of Jesus.

Some Muslim writers add that Deuteronomy 34:10 says no prophet like Moses 'has arisen since in Israel', so the promised prophet must come from outside Israel. But that verse, written at the close of the Torah, looks back over the time since Moses: none had arisen yet. That keeps the promise open for a future prophet from Israel, as 18:15 requires; it does not move it to another nation.

John 14-16: the Paraclete

Jesus promises 'another Helper' (Greek parakletos, Comforter or Advocate). The Muslim argument: this is Muhammad, who came after Jesus. Some claim the original word was periklytos ('praised one'), which would match Ahmad or Muhammad ('praised').

Response: Jesus himself identifies the Helper as 'the Holy Spirit' (John 14:26) and 'the Spirit of truth' (14:17; 15:26). He says the world cannot see him, but the disciples know him, 'for he dwells with you and will be in you' (14:17), and that he will be with them forever (14:16). He would come not centuries later but within the disciples' lifetime (Acts 1:4-8; 2:1-4). He would glorify Jesus (16:14), not deny his crucifixion. And no Greek manuscript of John reads periklytos. The Paraclete is a spirit dwelling within believers, not a seventh-century man.

As for Quran 61:6, no Gospel manuscript in any language foretells a coming 'Ahmad'. The so-called Gospel of Barnabas does name Muhammad, but it is a late medieval work: its oldest manuscript, in Italian, dates from the late sixteenth century. Be ready to say so kindly if a friend cites it.

Song of Songs 5:16

The Hebrew word machamaddim, translated 'altogether lovely' or 'altogether desirable', sounds similar to 'Muhammad', and some popular apologists claim it names him. Response: the word is a common Hebrew plural noun meaning 'desirable things' or 'delights', built on the same consonants (h-m-d) as Muhammad's name, because Hebrew and Arabic are related Semitic languages; but in Hebrew the root has to do with desire, while in Arabic it means praise. It appears elsewhere in the Old Testament for precious things, for example Lamentations 1:10-11 and Hosea 9:6. In the Song it describes the bride's beloved. Reading it as a name would be like finding a person in every English use of 'praised'. Many careful Muslim scholars do not rely on this argument; you can gently say so.

Salvation and assurance in Islam

Islam teaches that on the Day of Judgment deeds will be weighed. 'Those whose scales are heavy - it is they who will be the successful. And those whose scales are light - they are the ones who will lose themselves' (7:8-9; see 23:102-103; 101:6-9). Salvation depends on faith, good deeds and above all on Allah's mercy. Many hadith stress mercy; one in Sahih al-Bukhari reports Muhammad saying that no one enters Paradise by deeds alone, not even himself, unless Allah covers him with his mercy. Quran 39:53 tells sinners not to despair of Allah's mercy. Present this fairly: Islam is not simply a works religion with no grace.

But Islam offers ordinary believers no assurance. Quran 46:9 has Muhammad say, 'I do not know what will be done with me or with you.' Sahih al-Bukhari 1243 reports Muhammad saying, at the death of a companion, that even he as Allah's messenger did not know what Allah would do with him. Many Muslims honestly say they hope for Paradise but cannot know. Islamic teaching commends living between hope (raja') and fear (khawf), and tradition names only a few exceptions, such as ten companions whom Muhammad is reported to have promised Paradise (Jami' at-Tirmidhi 3747). Mercy without atonement also raises a question: how can God be both just and merciful if he simply overlooks sin?

Note also Quran 19:71, which says that every one of you will come to it (commonly understood as passing over or near Hell), a verse many Muslims find sobering.

Grace in Christ and sharing the gospel

Here the gospel shines. God's justice and mercy meet at the cross: Christ bore our sin so that God is 'just and the justifier' of the one who has faith in Jesus (Romans 3:26), and he was raised on the third day (1 Corinthians 15:3-4). He calls everyone to 'repent and believe in the gospel' (Mark 1:15). We are saved by grace through faith, not by works (Ephesians 2:8-9), and those who believe can 'know that you have eternal life' (1 John 5:13). That is the Reformation doctrine of sola fide, faith alone, and it is precisely the answer to the anxiety of the scales.

Share the gospel well: pray, be patient and expect it to take time. Invite your friend to read a Gospel with you, perhaps Luke or John. Use the Quran's respect for Jesus as a bridge, but do not pretend the Quran teaches the gospel. Tell your own story of assurance. Be ready for the cost: a Muslim who follows Christ may lose family, community or even safety. Walk with them. Qureshi's story reminds us that God draws Muslims to himself through Scripture, prayer, friendship and even dreams, and that he is sovereign in salvation (John 6:44).

One practical tip: ask your friend how they would feel if they died tonight. Many sincere Muslims answer honestly that they hope, but do not know. That moment is not for scoring points but for gentle compassion, and for explaining why Christians can say 'I know', not because we are good, but because Christ is.

In their own words

“Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel.” (Quran 7:157)

“And when Jesus, the son of Mary, said, 'O Children of Israel, indeed I am the messenger of Allah to you, confirming what came before me of the Torah and bringing good tidings of a messenger to come after me, whose name is Ahmad.'” (Quran 61:6)

“So those whose scales are heavy - it is they who will be the successful. And those whose scales are light - they are the ones who will lose themselves.” (Quran 7:8-9)

“Say, O My servants who have transgressed against themselves, do not despair of the mercy of Allah. Indeed, Allah forgives all sins.” (Quran 39:53)

“Deuteronomy 18:18 speaks of a prophet from among the brothers of Israel, the Ishmaelites, who would be like Moses: a lawgiver, leader and prophet. Only Muhammad fits.” (Ahmed Deedat, What the Bible Says About Muhammad (booklet); common dawah argument)

Key texts

• Deuteronomy 18:15-18: Read verse 15 ('from among you, from your brothers') alongside 18:18 to show 'brothers' means fellow Israelites.
• Deuteronomy 34:10-12: Moses was unique in knowing the LORD face to face and in his signs and wonders, so a prophet like him should share those marks. Points to Jesus, not Muhammad.
• John 14:16-17, 26: The Paraclete is the Holy Spirit, invisible to the world, dwelling in the disciples forever. Cannot be Muhammad.
• Romans 3:23-26: God is both just and the justifier through Christ's atoning death. The answer to how a just God can show mercy.
• Ephesians 2:8-9: Salvation by grace through faith, not works. Contrasts with the scales of 7:8-9.
• 1 John 5:13: 'That you may know that you have eternal life.' Assurance that Islam cannot offer (46:9).
• Mark 10:45: Jesus came 'to give his life as a ransom for many'. The cross was his mission, not a defeat.

Objections and answers

Try answering each one yourself before you open the response.

Written task

Your Muslim friend asks: 'Do you know for sure you're going to Paradise? Isn't that arrogant?' Write a 300-400 word response that fairly represents Islamic teaching on mercy and the weighing of deeds (with Quran references), explains the Christian basis for assurance without arrogance, and presents the gospel clearly and lovingly.

Hand this in to Mr Scott. He will look for:

• Represents Islamic teaching fairly, including Allah's mercy (e.g. 39:53) as well as the scales (7:8-9) and 46:9
• Explains assurance as resting on Christ's work, not personal merit, showing why it is humble rather than arrogant
• Explains how God is both just and merciful at the cross (Romans 3:26)
• Presents the gospel clearly and invites further conversation (e.g. reading a Gospel together)
• Tone is warm, patient and personal, as between friends

Further reading

• No God but One: Allah or Jesus? by Nabeel Qureshi: Compares Islamic and Christian teaching on salvation, Muhammad and the gospel from one who lived both.
• What Every Christian Needs to Know About the Qur'an by James R. White: Covers the Quran's claims about Muhammad in earlier Scripture and the gospel contrast.
• Seeking Allah, Finding Jesus by Nabeel Qureshi: Shows how questions of assurance and the cross worked in an actual Muslim's journey to Christ.