Glad tiding of ‘Comforter’ / ‘Muhammad’ in Gospel of John / Bible?


(Quran 61:6 Says:) And call to mind when Jesus, son of Mary, said: “O Children of Israel, I am Allah’s Messenger to you, I verify the Torah which has come before me and I give you the glad tiding of a Messenger who shall come after me, his name being Ahmad.”

This is a very important verse of the Quran, which has been subjected to severe adverse criticism as well as treated with the worst kind of criminal dishonesty by the opponents of Islam, for it says that the Prophet Jesus (peace be on him) had given the good news of the coming of the Prophet Muhammad (peace be upon him) by name. Therefore, it is necessary that we study and discuss it in some details.

  • In this verse the name mentioned of the Prophet (peace be upon him) is Ahmad. Ahmad has two meanings: the one who gives the highest praise to Allah, and the one who is most highly praised by others, or the one who is most worthy of praise among men.

Muslim, Bukhari, Tirmidhi, Nasai: I’m Muhammad, I’m Ahmad.

The Gospel of St. John bears evidence that at the advent of the Prophet Jesus Christ (peace be upon him), the Israelites were awaiting the appearance of three persons: of the Christ, of Elias (i.e. the second coming of the Prophet Elias) and of that prophet.

Consider now the predictions that have been cited in the Gospel of St. John from chapter 14 to chapter 16 continuously:

But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceeds from the Father, he shall testify of me. (15: 26).

In order to determine the exact meaning of these passages one should first know that the language spoken by the Prophet Jesus (peace be upon him) and his contemporary Palestinians was a dialect of the Aramaic language, called Syriac. Although under the influence of the Roman empires, Greek also had reached this area, it remained confined only to that class of the people, who after having access to the higher government circles, or in order to seek access to them. The common people of the country were wholly unaware of Greek

Secondly, one should know that all the four Gospels contained in the Bible were written by the Greek-speaking Christians, who had entered Christianity after the Prophet Jesus (peace be upon him). The traditions of the sayings and acts of the Prophet Jesus (peace be upon him) reached to them through the Syriac speaking Christians, not in the written form but as oral traditions, and they translated these Syriac traditions into their own language and incorporated them in their books. None of the extant Gospels was written before 70. The Gospel of St. John was probably compiled a century after the Prophet Jesus in Ephesus, a city in Asia Minor. Moreover, no original copy even of these Gospels in Greek, in which these were originally written, exists. None of the Greek manuscripts that have been discovered and collected from here and there belong to the period before the inventions of printing dates before the 4th century. Therefore, it is difficult to say what changes might have taken place in these during the first three centuries.

The third and a very vital point is that even after the conquest by the Muslims, for about three centuries, the Palestine Christians retained Syriac, which was not replaced by Arabic until the 9th century A.D. The information that the Muslim scholars of the first three centuries obtained through the Syriac speaking Christians about the Christian traditions, should be more authentic and reliable than the information of those people whom it reached through translation after translation from Syriac into Greek and then from Greek into Latin. For there were greater chances of the original Syriac words spoken by the Prophet Jesus (peace be upon him) remaining preserved with the Palestinian Christians than with others.

(1) In John’s Gospel

For this particular person the word Madadgar (helper) has been used in the Urdu translation, and the Greek word used in St John’s original Gospel, according to the Christians, was Peracletus. But the Christian scholars themselves have been faced with great difficulties in determining its meaning. In the original Greek Paraclete has several meanings: to call to a particular place, to call for help, to warn, to tempt and incite, to implore and pray. Moreover, it gives these meanings: to console, to give satisfaction, to encourage. Wherever this word has been used in the Bible, it does not fit in well with the context anywhere. Origen has translated it consolateor at some places and deprecator at others.

Tertullian and Augustine have preferred the word Advocate, and some other scholars have adopted words like assistant, comforter, cosoler, etc.

(2) Now, it is interesting to note that in Greek itself there is another word periclytos, which means the praised one. This word is exactly synonymous with Muhammad (peace be upon him). In pronunciation it closely resembles Peracletus. It can be a possibility that the Christians who have been used to making alterations in their religious books as and when they liked, might have effected a little variation in the spelling of this word in the prophecy related by St. John when they saw that it went against their set belief and creed. The original Greek Gospel composed by St. John does not exist either; therefore it is not possible to check which of the two words had actually been used in it.

(3) Fortunately, we find that original Syriac word in the Life of Muhammad by Ibn Hisham. Along with that we also come to know its synonymous Greek word from the same book. Ibn Hisham, on the authority of Ibn Ishaq, has reproduced the complete translation of 15: 23-27 and of 16:1 of the Gospel according to yuhannus (Yuhanna: John), and has used the Syriac word Munhamanna instead of the Greek Paraclete. Then, Ibn Ishaq or Ibn Hisham has explained it this: The Munhamanna in Syriac means Muhammad and in Greek the Peracletus. (Ibn Hisham, vol. 1, p. 248). Now, historically, the language of the common Palestinian Christians until the 9th century A.D. was Syriac. This land was included in the Islamic territories in the first half of the 7th century. Ibn Ishaq died in 768 A.D. and Ibn Hisham in 828 A.D. This means that in the time of both the Palestinian Christians spoke Syriac, and for neither it was difficult to have contacts with the Christian subjects of their country. Moreover, in those days there also lived hundreds of thousands of Greek speaking Christians in the Islamic territories. Therefore, It was also not difficult for them to find out which particular word of Greek was synonymous with a certain word of Syriac. Now, if in the translation reproduced by Ibn Ishaq the Syriac word Munhamanna has been used, and Ibn Ishaq or Ibn Hisham has explained that its Arabic equivalent is Muhammad and Greek Peracletus,

Along with that it also becomes known that in the Greek Gospel of John the word actually used was Periclytos, which the Christian scholars changed into Peracletus at some later time.

(4) NAJJASHI: Even an older historical evidence in this connection is the following tradition from Abdullah bin Masud: When the Negus summoned the emigrants from Makkah to his court and heard the teachings of the Prophet (peace be upon him) from Jaafar bin Abi Talib, he said: God bless you and him from whom you have come. I bear witness that he is Messenger of Allah, and he is the same one whose mention we find in the Gospel, and the same one good news about whom had been given by Jesus (peace be upon him) son of Mary. (Musnad Ahmad). This not only proves that in the beginning of the 7th century the Negus knew that the Prophet Jesus (peace be upon him) had foretold the coming of a Prophet, but also that a clear pointer to that prophet existed in the Gospel on the basis of which the Negus did not take long to from the opinion that the Prophet Muhammad (peace be upon him) was that prophet.

(5) Gospel of Barnabas which the Church has declared as heretical and apocryphal. The Christians have done whatever they could to conceal it, and it remained lost to the world for centuries. In the 16th century only one copy of its Italian translation existed in the library of Pope Sixtus V, and no one was allowed to read it. In the beginning of the 18th century it came into the hands of one John Toland. Then, changing different hands it found its way in 1738 into the Imperial Library of Vienna, In 1907 an English translation of this Italian manuscript was printed at the Clarendon Press, Oxford, but probably soon after its printing the Christian world realized that the book cut at the very root of the faith which was attributed to the Prophet Jesus (peace be upon him). Therefore, its printed copies were destroyed somehow, and then it never went into print any more. Another copy of it, a Spanish translation from the Italian manuscript, existed in the 18th century, which has been mentioned by George Sale in his Preface and Preliminary Discourse to the English translation of the Quran. This too was made to disappear, and no trace of it exists anywhere today. I had an opportunity to see a copy of the English translation published from Oxford and I have read it word by word. I feel that it is indeed a great blessing of which the Christians have kept themselves deprived only out of prejudice and stubbornness.

(6) Who was Barnabas?

the author of the Gospel of Barnabas states that he is one of the original twelve disciples of Jesus (peace be upon him), that he followed Jesus (peace be upon him) from the beginning till the end, and that he is recording the events that be witnessed with his own eyes and the sayings that he heard with his own ears. Not only this, in the end of the Book he says that on his departure from the world the Prophet Jesus (peace be upon him) had made him responsible for removing the prevalent misunderstandings about himself and for informing the world of the correct events.

In the Gospel of Barnabas the life of the Prophet Jesus (peace be upon him) and his teachings are found precisely according to the life and teachings of a Prophet of God. He presents himself as a Prophet, and confirms all the former Prophets and Books. He clearly states that there is no other means of knowing the truth except through the teachings of the Prophets, and the one who abandons the Prophets, in fact, abandons God. He presents the doctrines of the Unity of God, Prophethood, and the Hereafter precisely as taught by all the Prophets. He exhorts the people to perform the Prayer, observe the Fast and pay the Zakat. The description that Barnabas has given of his Prayers at a number of places shows that the times he observed for his Prayers were the same times of Fajr (Dawn), Zuhr (Early afternoon), Asr (Late afternoon), Maghrib (Sunset), Isha (Late Evening) and Tahajjud (Before Dawn), and he always performed his ablutions before the Prayer. He acknowledged David (peace be upon him) and Solomon (peace be upon him) as the Prophets, although the Jews and Christians have excluded them from the list of the Prophets. He regarded the Prophet Ishmael (peace be upon him) as the intended victim of the sacrifice, and he makes a Jewish rabbi admit that the intended victim was indeed the Prophet Ishmael (peace be upon him), and not the Prophet Isaac (peace be upon him), as the Israelites have made the people believe. His teachings about the Hereafter, Resurrection, Hell and Heaven are about the same as given in the Quran.


In 367 A.D. for the first time a collection of reliable and accepted books was issued by an epistle of Athanaseus, which was ratified in 382 A.D. in a meeting under Pope Damasius. Towards the end of the 5th century Pope Gelasius confirming this collection as authentic also issued a list of the books which were spurious, whereas no Christian scholar has ever made the claim that any of the Pauline doctrines which were made the criterion for declaring certain religious books as authentic and others as not authentic, had been taught by the Prophet Jesus (peace be upon him) himself.

The Gospel of Barnabas was included among the rejected books because it clashed with this official creed.

Barnabas says that during the lifetime of Jesus, first of all the polytheistic Roman soldiers witnessing his miracles started calling him God and son of God. Then this epidemic infected the common Israelites also. At this Jesus was much grieved and upset. He repudiated this false belief about himself repeatedly and cursed those who spoke thus of him. Then he sent his disciples throughout Judea to refute it and blessed them also with the ability to work the same miracles which issued from himself, so that the people be made to give up the false idea that the one who performed those miracles was God or son of God. In this connection he reproduces the full discourses of the Prophet Jesus in which he repudiated this false belief and tells how upset he was at the circulation of this mischief.

Moreover, he (Barnabas) strongly refutes the Pauline doctrine that Christ died on the Cross. He narrates as an eye-witness that when Judas Iscariot took money from the high priest and brought soldiers to have Jesus arrested, four angels at God Almighty’s command carried him away and Judas was so changed in speech and in face as to be like Jesus. Thus, it was he who was put on the cross and not Jesus. Thus, this Gospel cuts at the root of Pauline Christianity and ratifies what the Quran says in this regard, whereas 115 years before the revelation of the Quran, the Christian priests had rejected it on account of these very assertion.

From Sura Nisa (Verse 156 – 159) we get the following clear similar facts:

(Furthermore, they’re in such a state because) they suppressed (Allah’s truth), made unfounded accusations against Maryam, [156]

and boasted, “We killed ‘Esa, the Messiah, the son of Maryam.” However, they didn’t kill him, nor did they crucify him, but it was made to appear to them that they did. Those who argue about it are full of doubts and have no (concrete) information. On the contrary, they only follow theories, for they certainly didn’t kill him. [157]

Certainly not! Allah raised (‘Esa) up to Himself, for Allah is powerful and wise. [158]

Each of the Followers of Earlier Revelation must believe in (‘Esa) before they die, for on the Day of Assembly, (‘Esa) will be a witness against them. [159]


[1] Tafheemul Quran, Chapter 61 (As-Saf)

[2] “How Jesus became God?”, Bart D. Ehrman, 2014.

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