The Taurat Nabi Musa ﷺ ngedalaken prakawis Isa al Masih PBUH liwat Tanda-tanda sing digambarake kanggo rawuhe Nabi. Nabi-nabi sing nututi Musa nuduhake rencana Allah kanthi ramalan. Dawud PBUH, inspirasi dening Gusti Allah, pisanan medhar wangsit saka teka ‘Masih’ ing Jabur 2 watara 1000 SM. Banjur ing Jabur 22 dheweke nulis oracle babagan wong sing tangan lan kaki iku ‘ditusuk’ ing tortures, banjur ‘diselehake ing bledug pati’ nanging sakwise entuk kamenangan gedhe sing bakal impact kabeh ‘kulawarga bumi’. Apa iki ramalan bab panyaliban lan wunguné Isa al Masih? Kita njupuk dipikir kene, kalebu apa Surah Saba (Surah 34) lan Surah An-Naml (Surah 27) marang kita bab carane Allah inspirasi David ing Zabur (ie Jabur 22).
Ramalan Jabur 22
Sampeyan bisa maca kabeh Jabur 22 ing kene. Ing ngandhap punika tabel ingkang isinipun Jabur 22 sisihan kaliyan katrangan bab panyalibipun Isa al Masih ingkang dipunseksi dening para muridipun (para kanca) wonten ing Injil. Teks-teks kasebut dicocogake warna supaya padha gampang dicathet.
Rincian panyaliban saka Injil
Jabur 22 – ditulis 1000 SM
(Matius 27: 31-48) .. Banjur padha nggawa Panjenengané (Yesus) lunga kanggo nyalib Panjenengané…. 39 Sing liwatngenyek marang dheweke, geleng-geleng kepala40 lan ngandika, “… slamet awakmu! Turunna saka ing kayu salib, manawa Kowé Putraning Allah!” 41 Mangkono uga para pangareping imam, para ahli Toret lan para pinituwa moyoki wong. 42 Wong-wong mau kandha, ”Dheweke nylametake wong liya, nanging ora bisa nylametake awake dhewe! Dèkné kuwi ratuné Israèl! Ayo saiki mudhun saka kayu salib, lan kita bakal pracaya marang Panjenengané. 43 Dheweke percaya marang Gusti Allah. Ayo Gusti Allah ngluwari dheweke saiki yen dheweke kepengin,…Kira-kira jam sanga Gusti Yésus sesambat…“Dhuh Allah kawula, Dhuh Allah kawula, punapa Paduka nilar kawula?“…48 Sanalika salah siji saka wong-wong mau mlayu njupuk spons. Dhèwèké diisèni karo cuka anggur, dilebokké ing teken, terus diombé marang Gusti Yésus.Tandhani 15: 16-2016 Para prajurit banjur nuntun Gusti Yésus lunga. . 18 Wong-wong mau banjur padha nguwuh-uwuh marang Panjenengané, “Salam, ratuné wong Yahudi!” 19 Bola-bali digebugi sirahé nganggo teken lan diidoni. Ambruk ing dhengkul, padha ngurmati Panjenengané. 20 Sawisé moyoki Panjenengané, jubah wungu padha dilucuti lan disandhangaké marang Panjenengané. Banjur digawa metu kanggo disalib…37 Karo tangis banter, Gusti Yésus seda.( YOHANES 19:34 ). padha ora tugel sikile…, ditindhes Sisihé Gusti Yésus nganggo tumbak, ndadak mili getih lan banyu…padha nyalib Panjenengané… (YOHANES 20:25) [Thomas] kajaba aku weruh bekas paku ing tangané.,…”…YOHANES 20:23-24 Nalika para prajurit Gusti Yésus sing disalib, padha njupuk pangagemane, dibagi dadi papat, saben wong siji. karo jeroan sing isih ana…Aja nyuwek-nyuwek”, kandhane, “Ayo diputusake sapa sing entuk”…
1 Dhuh Allah kawula, Dhuh Allah kawula, punapa Paduka nilar kawula? Yagene kowe ora setya ngluwari aku, adoh banget karo tangisanku? 2 Dhuh Allah, kawula sesambat ing wayah awan, nanging Paduka boten paring wangsulan, ing wayah wengi, nanging aku ora nemokake istirahat …7 Kabeh sing ndeleng akumoyoki kula; padha ngenyek, geleng-geleng kepala. 8 “Panjenenganipun pracaya ana ing Gusti,” wong-wong ngomong, “Supaya Gusti ngluwari wong. Ayo wong ngirim wong, awit Panjenengané seneng marang Panjenengané.”9 Nanging Paduka ngentasaken kawula saking guwa garba; Paduka sampun damel kawula pitados dhateng Paduka, sanajan ing dhadhanipun ibu. 10 Wiwit lair, aku wis dibuwang marang kowé; wiwit guwa-garbaning biyung kawula, Paduka sampun dados Allah kawula.11 Aja adoh saka aku, kanggo alangan wis cedhak lan ora ana sing nulungi.12 Akeh banteng ngubengi aku; Banteng-banteng Basan ngepung aku. 13 Singa nggero sing nyuwek mangsane cangkeme padha mbukaka marang Aku. 14 Aku diwutahake kaya banyu, lan kabeh balungku padha metu saka sendi. Atiku wis dadi lilin; wis lebur ing batinku. 15 Cangkemku garing kaya pecahan, lan ilatku nempel ing payoning cangkemku; Paduka ndhatengaken kawula ing lebu pati.16 Asu ngubengi aku, pak villains ngubengi kula; padha njojoh tangan lan sikilku. 17 Kabeh balungku dipamerake; wong-wong padha mentheleng lan gumujeng marang aku. 18 Sandhanganku padha dibagi-bagi lan undhi kanggo sandhanganku.
Injil ditulis saka sudut pandang saksi mata sing nonton panyaliban. Nanging Jabur 22 ditulis saka sudut pandang wong sing ngalami. Kepiye carane njelasake persamaan iki antarane Jabur 22 lan panyaliban Isa al Masih? Apa kebeneran yen rincian kasebut cocog banget kaya kalebu sandhangan bakal dibagi (sandhangan jahitan dipérang ing sadawane lapisan lan dilewati ing antarane para prajurit) LAN wis nguncalake undhi (sandhangan sing mulus bakal rusak yen suwek dadi dibuwang. dadu kanggo iku). Jabur 22 ditulis sadurunge panyaliban diciptakake, nanging nggambarake rincian khusus (tindikan tangan lan sikil, balunge metu saka sendi – kanthi ditarik nalika korban digantung). Kajaba iku, Injil Yohanes nyatakake yen getih lan banyu mili metu nalika tumbak ditusuk ing lambungé Gusti Yésus, nuduhake akumulasi cairan ing rongga jantung. Isa al Masih seda amarga serangan jantung. Iki cocog karo katrangan Jabur 22 babagan ‘atiku wis dadi lilin’. Tembung Ibrani ing Jabur 22 sing diterjemahaké ‘ditusuk’ tegesé ‘kaya singa’. Ing tembung liya, tangan lan sikil dirusak lan digebugi kaya singa nalika ditusuk.
Wong-wong sing ora pretyaya mangsuli manawa padha karo Jabur 22 karo cathetan saksi mata ing Injil, bisa uga amarga para murid Isa nggawe acara kasebut supaya ‘cocog’ karo ramalan kasebut. Apa bisa nerangake mirip?
Jabur 22 lan warisan Isa al Masih
Nanging Jabur 22 ora mungkasi karo ayat 18 ing tabel ing ndhuwur – terus. Elinga ing kene carane triumphant iku ing mburi – sawise pati!
26 Wong miskin bakal mangan nganti wareg; wong kang padha ngupaya marang Sang Yehuwah bakal padha ngluhurake Panjenengane, supaya atimu urip ing salawas-lawase!
27 Sakabehing pojoking bumi bakal eling lan mratobat marang Sang Yehuwah, lan sakèhé kulawargané para bangsa bakal sujud ing ngarsane,
28 amarga panguwasa iku kagungane Sang Yehuwah lan Panjenengane kang ngereh para bangsa.
29 Kabeh wong sugih ing bumi bakal padha pesta lan nyembah; Sakehing wong kang mudhun menyang lebu bakal sujud ing ngarsane, kang ora bisa njaga uripe.
30 keturunan bakal ngawula marang; mangsa generasi bakal dicritakake bab Gusti.
31 Wong-wong mau bakal martakaké kaadilané marang bangsa sing durung lair, amarga Panjenengané wis nglakoni. ( Jabur 22:26-31 )
Iki ora ngomong babagan rincian pati wong iki. Kuwi dirembug ing wiwitané Masmur. Nabi Dawud PBUH saiki looking luwih menyang mangsa lan alamat impact saka pati wong iki ing ‘turunan’ lan ‘generasi mangsa’ (v.30). Yaiku kita urip 2000 taun sawise Isa al Masih. Dawud nyariosaken dhateng kita bilih ‘turun-turunan’ ingkang ngetutake tiyang punika kanthi ‘tangan lan sikil ingkang katusuk’, ingkang tilar donya kanthi nggegirisi punika badhe ‘ngladosi’ lan ‘dikandhani bab piyambakipun’. Ayat 27 prédhiksi jembaré – iku bakal tekan ing ‘pojok-pojoking bumi’ lan ing antarane ‘kabèh bangsa’ lan njalari wong-wong mau padha mratobat marang Yéhuwah. Ayat 29 nduduhké nèk ”wong-wong sing ora bisa njaga uripé” (kita kabèh) bakal sujud ing ngarsané. Kabeneran wong iki bakal diwartakake marang wong-wong sing durung urip (‘durung lair’) nalika seda.
Pungkasan iki ora ana hubungane karo apa Injil digawe cocog karo Jabur 22 amarga saiki lagi ana hubungane karo kedadeyan-kedadeyan mengko – sing ana ing jaman saiki. Para panulis Injil, ing 1stabad, ora bisa nggawe impact saka pati saka Isa al Masih menyang wektu kita. Rasionalisasi wong-wong sing ora percaya ora nerangake warisan Isa al Masih ing saindenging jagad, sing diramalake kanthi bener ing Jabur 22 3000 taun kepungkur.
Qur’an – prakiraan Dawud sing diwenehake dening Allah
Pujian sing menang ing pungkasan Jabur 22 iki persis apa sing dimaksud karo Surah Saba (Surah 34 – Syeba) lan Surah An-Naml (Surah 27 – Semut) nalika padha ngucap bab Jabur sing diilhami déning Dawud sing:
Kawula sampun maringi sih-rahmat dhateng Dawud saking kita piyambak: “He, gunung-gunung! Padha ngidungake puji-pujian marang Allah bareng karo dheweke! lan sira manuk (uga)! Lan wesi Ingsun dadekake alus kanggo dheweke (QS Saba 34:10).
Ingsun paring kawruh marang Dawud lan Sulaiman, lan sakarone padha calathu: “Puji kagungan Allah, kang wus ngluhurake kita ngluwihi akeh para abdine kang padha iman”. (Surah An-Naml 27:15)
Kaya sing dikandhakake, Gusti Allah menehi kawruh lan sih-rahmat marang Dawud kanggo ndeleng masa depan lan kanthi kawruh kasebut dheweke nyanyi pujian sing kacathet ing Jabur 22.
Saiki nimbang pitakonan sing diajukake ing Surah al-Waqi’ah (Surah 56 – Sing Ora Bisa Dihindari).
Yagene sira ora padha campur tangan nalika (nyawa wong kang sekarat) tekan gorokan, – Lan sira kabeh (lungguh) ndeleng,-Nanging Ingsun luwih cedhak marang dheweke tinimbang sira, nanging ora weruh, – Yagene kowe padha ora, – Yen sampeyan ora duwe akun (mbesuk), – Nelpon maneh nyawa, yen sampeyan bener (ing pratelan kamardikan)? (Surat al-Waqi’ah 56:83-87)
Sapa sing bisa mbalekake nyawa saka pati? Tantangan iki diwenehake kanggo misahake pakaryane manungsa karo pakaryane Allah. Nanging Surah al-Waqi’ah persis kaya sing digambarake ing Jabur 22 – lan ditindakake kanthi ngramal utawa medhar wangsit karya Isa al Masih PBUH.
Siji ora bisa nggawe prediksi sing luwih apik babagan efek panyaliban Isa al Masih tinimbang Jabur 22. Sapa maneh ing sajarah donya sing bisa ngaku manawa rincian seda lan warisan uripe ing mangsa ngarep bakal diprediksi 1000 taun sadurunge urip? Amarga ora ana manungsa sing bisa prédhiksi mangsa ngarep kanthi rinci, iki minangka bukti manawa pangorbanan Isa al Masih yaiku “Rencana lan karsane Gusti Allah“.
Para Nabi sanès-sanèsipun ngramalaken kurbanipun Isa al Masih
‘Anak lanang bakal lair saka prawan’ ramalan Nabi Yesaya ing taun 700 SM lan dheweke bakal urip kanthi sampurna tanpa dosa. Mung urip sampurna bisa kurban kanggo liyane. Isa al Masih, lair ing kawujud saka wangsit sing, urip sing sampurna
Nabi Yesaya, Yeremia lan Zakharia mènèhi serangkaian ramalan bab rawuhé sing dijenengi Zakharia kanthi bener minangka Isa – 500 taun sadurunge Isa urip. Zakharia medhar wangsit nèk ing ’sedina’ dosané wong-wong bakal disingkirké. Isa kurban piyambak minangka kurban lan ing persis ‘sedina’ dosa padha nebus, netepi kabeh wangsit iki.
Sakwisé Kristus teka, nabi Dhanièl nulis nèk dhèwèké bakal ’ditumpes lan ora duwé apa-apa’. Iki minangka ramalan babagan sedane Isa al Masih nalika dheweke ‘dipecat’ saka urip.
Nabi Yesaya prédhiksi kanthi rinci babagan carane Masih bakal ‘dibuwang saka negara wong urip’ kalebu nyiksa, ditolak, ‘ditusuk’ kanggo dosa-dosa kita, dituntun kaya cempe menyang penyembelihan, uripe minangka kurban kanggo dosa. , nanging sakwisé kuwi dhèwèké bakal weruh manèh ‘urip’ lan menang. Kabeh ramalan rinci iki kawujud nalika Isa al Masih disalib lan tpitik wungu saka pati. Rincian kasebut bisa diramalake 700 taun sadurunge minangka tandha gedhe yen iki minangka rencana Allah.
Nabi Yunus ngalami kuburan nalika ana ing jero iwak gedhe. Iki minangka gambar sing digunakake Isa al Masih kanggo nerangake manawa kanthi cara sing padha dheweke uga bakal ngalami pati.
Isa al Masih nuduhake ramalan Zakharia yen dheweke bakal mbebasake ‘tawanan pati’ (sing wis mati). Misi kanggo mlebu pati lan mbebasake wong-wong sing kepepet ing kono wis diramalake dening para nabi.
Kanthi pirang-pirang ramalan kasebut, saka para nabi sing dhewe wis dipisahake nganti atusan taun, manggon ing macem-macem negara, duwe latar mburi sing beda-beda, nanging kabeh fokus kanggo ngramal sawetara bagean saka kamenangan gedhe Isa al Masih liwat. sedane lan kebangkitan – iki bukti yen iki miturut rencana Allah. Mulané, Pétrus, pimpinan murid-muridé Isa al Masih, ngandika marang para pamireng:
Nanging Gusti Allah wis netepi apa sing wis diramalké karo para nabi bab Kristus, yaiku nèk Dèkné kudu nandhang sangsara kuwi. (Kisah Para Rasul 3: 18)
Sawisé Pétrus ngandika mangkono, banjur ngandika:
Saiki mratobata saka dosamu lan mratobat marang Gusti Allah, supaya dosamu bisa dibuwang. ( Lelakone Para Rasul 3:19 )
Ana janji berkah kanggo kita supaya dosa-dosa kita bisa ‘dibuwang’. Kita ndeleng apa tegese iki kene.
Nalika wayahe pasa ing wulan Ramadhan aku krungu kanca-kancaku ngrembug babagan cara pasa sing paling apik. Diskusi kasebut fokus nalika miwiti lan mungkasi pasa. Nalika Ramadhan teka ing mangsa panas, lan wiwit kita manggon ing sisih lor karo meh 16 utawa luwih jam awan, pitakonan muncul apa siji bisa nggunakake sawetara standar Awan liyane (kaya sunrise kanggo sunset interval ing Mekkah) kanggo pasa. Kanca-kancaku ngetutake paugeran sing beda-beda saka ulama babagan iki lan pitakonan sing padha babagan apa sing diidini lan apa sing ora.
Saking wigatosipun rembagan menika, kita asring nglalekaken pitakenan ingkang sami penting kados pundi cara gesang supados pasa kita ridha Allah. Para nabi nulis bab iki lan pesen bab urip sing bener kanggo pasa sing nyenengake iku penting saiki kaya ing jamane.
Nabi Yesaya (SAW) urip ing jaman nalika wong-wong mukmin nindakake kewajiban agama (kayata shalat lan pasa) kanthi ketat. Padha religius.
Timeline Sajarah Nabi Yesaya (PBUH) karo sawetara nabi liyane ing Zabur
Nanging uga wektu korupsi gedhe (pirsani ngenalke Zabur). Wong-wong terus-terusan padu, padudon lan padudon. Mulané nabi kuwi nggawa pesen iki.
Puasa Sejati
58 “Swara banter, aja ngempet. Suwaramu kaya trompet. Padha wara-wara marang umatingSun bab pambrontakane lan marang turune Yakub dosane. 2 Kanggo saben dina padha nggoleki Aku; padha katon kepengin ngerti dalanku, kaya-kaya bangsa kang nindakake kabeneran lan ora nglirwakake dhawuhe Gustine. Padha takon kula mung pancasan lan katon kepéngin supaya Gusti Allah nyedhaki wong-wong mau. 3 ‘Yagene kita padha pasa,’ padha ngandika, ‘Lan sampeyan ora weruh? Yagene awake dhewe padha ngasorake, lan sampeyan ora nggatekake?’
“Nanging ing dina sampeyan pasa, sampeyan nindakake apa sing dikarepake lan eksploitasi kabeh buruh sampeyan. 4 Puasamu rampung karo pasulayan lan pasulayan, lan ing striking saben liyane karo ajiné ala. Sampeyan ora bisa pasa kaya saiki lan ngarepake swaramu keprungu ing dhuwur. 5 Apa iki jinis pasa sing dakpilih, mung dina kanggo wong ngasorake awake dhewe? Apa mung kanggo tumungkul sirahe kaya alang-alang lan kanggo ngapusi nganggo bagor lan awu? Apa iku sing diarani pasa, dina ditrima kanggo ing Gusti?
6 “Apa dudu pasa kang dakpilih: ngeculake ranté ketidakadilan lan uculake taline jaran, kanggo mbebasake wong sing ditindhes lan ngrusak saben kuk? 7 Apa ora nuduhake panganan marang wong sing luwe? lan kanggo menehi papan perlindungan marang wong sing ngumbara sing mlarat – yen sampeyan ndeleng wong wuda, padha nganggo sandhangan, lan ora nolak daging lan getihmu dhewe? 8 Padhangira bakal sumunar kaya esuke, lan marasake awakmu bakal cepet katon; banjur kabeneranmu bakal lumaku ana ing ngarepmu, lan kamulyan saka Gusti bakal dadi penjaga mburi sampeyan. 9 Banjur sampeyan bakal nelpon, lan Gusti bakal mangsuli; sampeyan bakal nangis njaluk tulung, lan dheweke bakal matur: Mangkene aku.
“Yen sampeyan ngilangi kuk saka panindhes, karo nuding driji lan omongan sing ala, 10 lan yen sampeyan nggunakake dhuwit kanggo wong sing luwe lan nyukupi kabutuhane wong sing katindhes, banjur pepadhangmu bakal sumungkem ing pepeteng, lan wengi sampeyan bakal dadi kaya awan. 11 The Gusti bakal nuntun sampeyan tansah; Panjenengane bakal nyukupi kabutuhanmu ana ing tanah kang panas srengenge lan bakal ngiyataken pigura. Sampeyan bakal kaya taman sing disiram kanthi apik, kaya sendhang kang banyune ora surut. 12 Umat Paduka badhe mbangun malih reruntuhan kuna lan bakal ngunggahake dhasar-dhasar lawas; Sampeyan bakal disebut Repairer Tembok Rusak, Pemulih dalan karo omah. ( Yesaya 58:1-12 )
Apa janji-janji iki kanggo urip lubèr saka pasa bener apik banget? Nanging wong-wong ing wektu iku ora ngrungokake marang nabi lan ora mratobat.piwulangipun kanjeng Nabi Yahya SAW bab tobat). Dadi padha diadili minangka Nabi Musa (SAW) wis medhar wangsit. Pesen iki tetep dadi peringatan kanggo kita amarga katrangan Yesaya babagan tumindake nalika pasa kaya saiki.
Ora ana gunane kanggo pasa, kanthi aturan apa wae sing diidinake dening imam kita, lan isih gagal nyenengi Allah kanthi cara sing nyinggung marang Panjenengane. Dadi ngerti carane pikantuk rahmatipun lumantar Kanjeng Nabi Isa al-Masih SAW.
Just before he was arrested and condemned, the prophet Isa al Masih (pbuh) held a long discourse with his disciples which is recorded in the Gospel of John. John was one of his 12 disciples and he was there at this discourse and was guided to include it in his Gospel. As part of his discourse, Isa (pbuh) promised his disciples that the ‘spirit of truth’ will come after he is gone. The question naturally arises – who is or was this ‘Spirit of truth’?
Controversy increased by Ahmed Deedat
This has stirred up some controversy because some high-profile apologists, such as Ahmed Deedat, have written, debated and Youtubed that this is none other than the Prophet Muhammad (pbuh). I, like many of you, have heard this from him and from others influenced by him. I think all of us need to come to our own conclusions on this question, but we should do so from an informed perspective, not simply because a well-known imam or Deedat teaches this.
To be informed we need to study how Isa (pbuh) described this ‘Spirit of Truth’ in this discourse recorded by John because that is the only data that all people, Deedat included, have. The complete discourse is available here for you to read, and it is worth doing so you completely understand the context. I will take highlights of the discourse that deal directly with the Spirit of Truth. How does Isa (pbuh) describe this coming ‘Spirit of Truth’?
Isa’s (pbuh) teaching on the Spirit of Truth
I will ask the Father, and he will give you another advocate to help you and be with you forever—the Spirit of truth. The world cannot accept him, because it neither sees him nor knows him. But you know him, for he lives with you and will be in you. I will not leave you as orphans; I will come to you. Before long, the world will not see me anymore, but you will see me. (John 14:16-19)
Isa al Masih (pbuh) describes the ‘Spirit of Truth’ as:
an ‘advocate’. The Greek word here is παράκλητον (parakletos), which comes from ‘para’ (close-beside) and ‘kaleo’ (to make a call or judgment). Other words that can be used are: Comforter, Counsellor,
the world cannot see him or know him.
he will live ‘in’ the disciples
These descriptions certainly do not sound like they belong to a man with a physical body because anyone can see a physical body, but this Spirit of Truth would not be seen. Also, it would seem impossible for a human prophet with a physical body to live ‘in’ other people, including the disciples. But let us continue the discourse of Isa (pbuh).
“All this I have spoken while still with you. But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will remind you of everything I have said to you. (John 14:25-26)
So this Spirit of Truth would teach the disciples and remind them of everything that Isa al Masih (pbuh) had taught.
“When the Advocate comes, whom I will send to you from the Father—the Spirit of truth who goes out from the Father—he will testify about me. And you also must testify, for you have been with me from the beginning. (John 15:26-27)
But very truly I tell you, it is for your good that I am going away. Unless I go away, the Advocate will not come to you; but if I go, I will send him to you. When he comes, he will prove the world to be in the wrong about sin and righteousness and judgment: about sin, because people do not believe in me; about righteousness, because I am going to the Father, where you can see me no longer; and about judgment, because the prince of this world now stands condemned.
“I have much more to say to you, more than you can now bear. But when he, the Spirit of truth, comes, he will guide you into all the truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. He will glorify me because it is from me that he will receive what he will make known to you. All that belongs to the Father is mine. That is why I said the Spirit will receive from me what he will make known to you.” (John 16:7-15)
Here we see that the Spirit of Truth would be sent to the disciples and that he would guide the disciples in all the truth, even telling them what is ‘yet to come’ *ie in the future). You will remember from Taurat’s Sign of the Prophet that this ability was the sign that Musa (pbuh) gave so people would know if someone was a true prophet.
Is Deedat correct? Is the Prophet Muhammad (pbuh) this promised Spirit of Truth?
With all these descriptions I cannot see this applying to the Prophet Muhammad (pbuh). After all, the Prophet Muhammad (pbuh) had a physical body and thus was seen – even by those who did not accept him (ex. the Quresh or Quraysh in Mecca). The Prophet Muhammad (pbuh) certainly did not live ‘in’ the disciples of Isa (pbuh), nor was the Prophet Muhammad (pbuh) sent to the disciples, nor did he instruct them, guide them. In fact, since the Prophet Muhammad (pbuh) came 600 years or so after the disciples of Isa (pbuh) he had nothing to do with them. Yet the ‘Spirit of Truth’ was promised to do all these things.
When I read and study carefully all the arguments that Deedat uses to convince us that the ‘Spirit of Truth’ is indeed the Prophet Muhammad (pbuh) I find that they are half-truths and do not accurately represent the discourse of Isa (pbuh). As I have continued to study his writings, I have found that though he has great zeal, he often uses half-truth or distortions. You may think otherwise, and this is not the main issue of this article, but I have found him to be unreliable.
And certainly in the case of determining who the Spirit of Truth is, it seems to me from these points that it cannot be referring to the Prophet Muhammad (pbuh). Great religious zeal will not overcome plain obvious facts.
Who is the Spirit of Truth?
But who then is the ‘Spirit of Truth’? If we read in the Book of Acts, which is a continuation of the Gospel of Luke and deals with the events of the companions of Isa (pbuh) immediately after the departure of Isa (pbuh) it becomes very clear. Here we read what Isa (pbuh) did and said just before he was taken up into heaven (The ‘he’ spoken of is Isa – pbuh, and the ‘John’ mentioned is the Prophet Yahya – pbuh).
On one occasion, while he was eating with them, he gave them this command: “Do not leave Jerusalem, but wait for the gift my Father promised, which you have heard me speak about. For John baptized with water, but in a few days you will be baptized with the Holy Spirit.”
Then they gathered around him and asked him, “Lord, are you at this time going to restore the kingdom to Israel?”
He said to them: “It is not for you to know the times or dates the Father has set by his own authority. But you will receive power when the Holy Spirit comes on you; and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the ends of the earth.”
After he said this, he was taken up before their very eyes, and a cloud hid him from their sight. (Acts 1:4-9)
Here we see, just before his departure that again he talks about the coming ‘Holy Spirit’. Then in the next chapter, and just a few days after the departure of Isa (pbuh) into heaven we read that (the “they” are the companions of Isa after his departure and Pentecost is a festival that occurred 50 days after the Passover – see sign of Musa for more explanation)
When the day of Pentecost came, they were all together in one place. Suddenly a sound like the blowing of a violent wind came from heaven and filled the whole house where they were sitting. They saw what seemed to be tongues of fire that separated and came to rest on each of them. All of them were filled with the Holy Spirit and began to speak in other tongues as the Spirit enabled them.
Now there were staying in Jerusalem God-fearing Jews from every nation under heaven. When they heard this sound, a crowd came together in bewilderment, because each one heard their own language being spoken. Utterly amazed, they asked: “Aren’t all these who are speaking Galileans? Then how is it that each of us hears them in our native language? Parthians, Medes and Elamites; residents of Mesopotamia, Judea and Cappadocia, Pontus and Asia Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene; visitors from Rome (both Jews and converts to Judaism); Cretans and Arabs—we hear them declaring the wonders of God in our own tongues!” Amazed and perplexed, they asked one another, “What does this mean?” (Acts 2:1-12)
So here we read that the ‘Spirit of God’ came on each of the disciples and they were able to miraculously speak other languages. As you continue to read Acts you will see that the disciples continued to be guided and led the Holy Spirit who indwelt them.
This explanation fits all the details that Isa (pbuh) described in his discourse for the Spirit of Truth. But it raises further implications and perhaps questions for us. Let us deal first with some implications.
The Spirit of Truth & the Writings of the Disciples of Prophet Isa al Masih (pbuh)
First of all, it says that the companions of Isa (pbuh) were from this point on ‘indwelt’ by the Holy Spirit. And you see this in their later actions and in what they wrote. For example:
The Spirit clearly says that in later times some will abandon the faith and follow deceiving spirits and things taught by demons. (1 Timothy 4:1)
by the power of signs and wonders, through the power of the Spirit of God. So from Jerusalem all the way around to Illyricum, I have fully proclaimed the gospel of Christ. (Romans 15:19)
Then the angel said to me, “Write this: Blessed are those who are invited to the wedding supper of the Lamb!” And he added, “These are the true words of God.” At this I fell at his feet to worship him. But he said to me, “Don’t do that! I am a fellow servant with you and with your brothers and sisters who hold to the testimony of Jesus. Worship God! For it is the Spirit of prophecy who bears testimony to Jesus.” (Revelation 19:9-10)
These passages, taken from the writings of the companions of Isa (pbuh) in the New Testament, clearly show their authority and dependence on the Spirit of Truth. In the first passage above, the Spirit gives a prophecy to the writer about what will happen in the future (worldwide abandonment of good and following evil). In the second passage the writer relies on the miracles that he himself could do, by the Spirit, in his witness to the Gospel (Injil) of Jesus (or Isa – pbuh). In the third passage, the writer sees a mighty angel in a vision, and is tempted to worship the angel, but the angel tells him to only worship God and then says it is by the ‘Spirit of prophecy’ that the vision is taking place and it is about Isa (pbuh).
These were the very same indicators that Isa (pbuh) gave in his discourse about what the Spirit of Truth would do. This Spirit would indwell and guide the disciples of Isa so that they would be prophets, and that the message of the Spirit would point to Isa (pbuh).
This is one important reason why we need to take the writing of the disciples of Isa (pbuh) in the New Testament very seriously. Their writings were inspired by this Spirit of Truth and thus should be taken as seriously as we take the prophecies of Musa in Taurat. The direct promise that Isa (pbuh) gave in his discourse was that this Spirit would ‘remind them of everything I (Isa – pbuh) have said to you’. If this is the case, then the writings of these companions must be listened to.
The Spirit of Truth and all followers of Injil
A second implication of the coming of the Spirit of Truth is that not only did he inspire the companions of Isa (pbuh) but He indwells all who trust in the Injil. And this indwelling will change our lives. Notice what the following verses say about this.
And you also were included in Christ (ie Masih) when you heard the message of truth, the gospel of your salvation. When you believed, you were marked in him with a seal, the promised Holy Spirit, (Ephesians 1:13)
But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, gentleness and self-control. Against such things there is no law. (Galatians 5:22-23)
The Promise of the Spirit was not only to inspire the Companions of Isa (pbuh) but also that all followers of the Injil would be sealed with the same Spirit of Truth so that our lives will be marked by the fruit of the Spirit as listed, instead of what usually rules our lives: discord, envy, greed, jealousy, rage, lust and lack of control. I can say from my own personal experience that the Spirit of Truth changed me from the inside, so that my outside actions changed as a result of my inside change. Truly, this is one of the great blessings of the Injil and one of the reasons it is ‘good news’.
The Spirit of Truth in the Beginning
And when we look for further insight to the Holy Spirit we find that He plays important roles even from the very beginning of the Taurat. We read in the creation of all things, in the first verses of Taurat that
In the beginning God created the heavens and the earth. Now the earth was formless and empty, darkness was over the surface of the deep, and the Spirit of God was hovering over the waters. (Genesis 1:1-2)
So the Spirit was there even in creation!
So this raises an important question. How do we understand this Spirit of God or Spirit of Truth? This is a great mystery, but perhaps the common understanding of the Qur’an will help us. Many understand the Qur’an to be the eternal Word of God from eternity past. It was revealed to the Prophet Muhammad (pbuh) but has always existed and was thus never created. Perhaps in some similar way the Spirit of God (which we know from Taurat above was present at the beginning of creation) is an eternal and uncreated essence that proceeds forth from Allah. But the Books do not explain this in detail so it could be one of these mysteries to which ‘God only knows’.
I, and probably you as well, know people who have worked hard to memorize the Qur’an so that this Word can be ‘in’ them. If the Spirit of Truth is as inferred above, and He can also be ‘in’ us to change us so that our lives display the fruit marked by the Word of God – would that not be a great blessing? One that is worth very much? We should perhaps reflect on the significance of the ‘Spirit of Truth’ promised to come ‘in’ us, and what that could mean for us.
