Alleged Bible Predictions of Muhammad: A Critical Examination of Islamic Claims and Biblical Texts

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Introduction: The Claim of Muhammad in the Bible

Muslim apologists often assert that the Bible contains explicit prophecies predicting the coming of Muhammad, Islam’s final prophet (570–632 C.E.), and that the New Testament, in particular, misrepresents or veils these predictions. This assertion serves as a theological foundation for Islam’s supersessionist view that Muhammad was the “seal of the prophets” (Sura 33:40) and therefore brought a final and superior revelation. The Qur’an (Sura 7:157) asserts that Muhammad was foretold in both the Law and the Gospel. However, this premise must be rigorously tested against the original Hebrew and Greek biblical texts, the historical context, and the full scope of Scripture, using a grammatical-historical method of interpretation.

This article will systematically evaluate each of the commonly cited biblical passages that Muslim scholars claim point to Muhammad. It will do so using accurate exegesis, established biblical theology, and sound hermeneutical principles. Assertions drawn from Islamic texts will be measured against the biblical record without compromising the inerrancy of Scripture or the sufficiency of Christ as God’s final revelation (Hebrews 1:1–2).

Deuteronomy 18:15–18 — The Prophet “Like Moses”

This passage reads: “Jehovah your God will raise up for you a prophet like me from among your brothers. You must listen to him.” (Deuteronomy 18:15, see also verse 18). Muslim apologists argue that “from among your brothers” must refer to the descendants of Ishmael, making Muhammad the referent.

However, within the context of Deuteronomy and the Torah more broadly, the term “brothers” always refers to fellow Israelites, not foreigners. For example, Deuteronomy 17:15 commands that Israel must appoint a king “from among your own brothers” and not a “foreigner.” The immediate and broader usage of the term in the Pentateuch does not allow for a reinterpretation that extends it to Ishmaelites or Arab peoples.

Furthermore, Muhammad was from the lineage of Ishmael, while God’s covenant promise was made explicitly with Isaac and then through Jacob, as Genesis 17:19 and 21:12 make clear. Genesis 17:18-21 details God’s response to Abraham’s plea for Ishmael: “No, but Sarah your wife will bear you a son, and you shall call his name Isaac. I will establish my covenant with him.” The Qur’an itself (Sura 29:27) confirms that the prophetic line came through Isaac and Jacob, not Ishmael.

Jesus, by contrast, was a Jew born “under the law” (Galatians 4:4), and as such, was indeed “from among [Israel’s] brothers.” He fulfilled the office of a prophet in his teachings, calling himself a prophet (Luke 13:33), and being recognized as such by others (Matthew 21:11; John 6:14). Moreover, Jesus claimed that he spoke only what the Father commanded him (John 12:49), directly paralleling the requirement in Deuteronomy 18:18.

Additionally, the one “like Moses” must fulfill certain criteria. Moses was unique among the prophets for speaking with God “face to face” (Deuteronomy 34:10), and for performing “signs and wonders” (Deuteronomy 34:11). Jesus uniquely fulfilled both of these roles (John 1:18; 5:36; Acts 2:22). Muhammad, by his own admission in the Qur’an (Sura 2:118; 3:183), performed no miracles and did not speak directly with God.

Deuteronomy 33:2 — The LORD Came from Paran?

Muslim interpreters argue that this verse describes three prophetic missions: Moses (Sinai), Jesus (Seir), and Muhammad (Paran). The verse says, “Jehovah came from Sinai, and dawned on them from Seir; he shone forth from Mount Paran.”

This claim misidentifies the locations. Seir and Paran are both in proximity to Sinai and refer to areas where Israel sojourned during the Exodus. Paran is mentioned repeatedly in Numbers and Deuteronomy in reference to Israel’s wilderness travels, not as a prophetic birthplace or a location in Arabia (see Numbers 10:12; Deuteronomy 1:1).

More importantly, Deuteronomy 33:2 refers to Jehovah (not a prophet) appearing in glory. It is a poetic depiction of God’s majestic self-disclosure in the giving of the Law, His leading of Israel, and His covenantal presence. The text has nothing to do with Muhammad, and the claim that the “ten thousand” refers to Muhammad’s army rather than the angelic hosts accompanying God is hermeneutically unsustainable.

Deuteronomy 34:10 — No Prophet Like Moses?

Muslims claim that this verse—“Since then, no prophet has arisen in Israel like Moses”—must point to someone outside of Israel, i.e., Muhammad.

This, however, is a misreading. The verse simply comments that up to that time (i.e., the time of Moses’ death), no prophet had arisen like Moses. The context of Deuteronomy confirms that this book was finalized not long after Moses’ death, likely by Joshua or a subsequent editor under inspiration. It does not project into the future past the Old Testament canon.

More significantly, Jesus is shown in the New Testament to be the new and greater Moses. He delivered a new Law (Matthew 5–7), performed mighty signs (John 11:43-44), and mediated a new covenant (Hebrews 9:15). Like Moses, Jesus was a deliverer, teacher, miracle worker, and intercessor. He alone, not Muhammad, matches the full typology of Moses in Scripture.

Habakkuk 3:3 — God from Teman and Mount Paran?

Muslims sometimes cite Habakkuk 3:3 to argue for Muhammad’s advent: “God came from Teman, and the Holy One from Mount Paran.”

Again, the subject here is God (Hebrew: Eloah), not a human prophet. The context is a theophanic vision—a divine appearance in judgment and glory. It is a poetic recollection of God’s past mighty acts for Israel, especially in the Exodus and conquest narratives (see verses 4–15).

The idea that this refers to Muhammad entering Mecca is completely out of context. There is no reference to Arabia, to a prophet, or to Islam. The passage is part of a prayer (Habakkuk 3:1), lamenting the state of Israel and asking for divine intervention.

Psalm 45:3–6 — The Warrior with a Sword?

This passage is another frequently cited text by Muslim writers, especially because it mentions riding in majesty and wielding a sword. However, the psalm is explicitly messianic and the subject is directly addressed as God in verse 6: “Your throne, O God, is forever and ever.”

Hebrews 1:8–9 quotes Psalm 45:6–7 and applies it directly to Jesus Christ, not Muhammad. Muhammad, who repeatedly stated he was a man and not God (Sura 18:110), cannot be the subject of a text that identifies the person in view as divine. Furthermore, the “sword” imagery relates to justice and truth, not literal warfare alone (see Revelation 19:11–16 where Jesus returns in judgment).

Isaiah 21:7 — Camels and Donkeys?

Muslims interpret Isaiah 21:7 as a veiled reference to Muhammad because it mentions riders on donkeys and camels, drawing a comparison between Jesus (riding a donkey) and Muhammad (associated with camels).

This is a clear case of eisegesis—reading meaning into the text. The passage is an oracle against Babylon (Isaiah 21:9), referencing the fall of the empire. The “riders” are symbolic of messengers bringing news. The historical context has nothing to do with Muhammad, who would not appear for another 1,200 years. No responsible exegesis can link this passage to either Jesus or Muhammad.

Matthew 3:11 — The One Who Comes After John?

Muslims attempt to reinterpret John the Baptist’s words—“After me comes one more powerful than I”—to refer to Muhammad. They argue that Jesus, being John’s contemporary, cannot be the referent.

This argument ignores the actual narrative. John’s statement came before Jesus’ public ministry began. Though contemporaries in age, Jesus’ role as Messiah followed John’s preparatory ministry. In fact, Jesus was baptized by John (Matthew 3:13–17), and John identified Jesus as the Lamb of God (John 1:29), attesting that Jesus was the one he had spoken of.

Moreover, Jesus fulfilled the role of the one who would “baptize with the Holy Spirit and fire,” something attributed to him at Pentecost (Acts 2:1–4), not to Muhammad. Muhammad did not send the Holy Spirit, nor did he ever claim to.

John 14:16, 26; 15:26; 16:13–14 — The Paraclete (Helper)

Perhaps the most significant New Testament text Muslims claim refers to Muhammad is Jesus’ promise of the “Paraclete” (Greek: παράκλητος) or “Helper.” Some Islamic apologists attempt to argue the word should be periclytos (“praised one”), aligning it with Muhammad’s name.

This claim is textually indefensible. No Greek manuscript of the New Testament contains periclytos. All known manuscripts read paraclete. The term refers specifically to the Holy Spirit, as Jesus himself states in John 14:26: “But the Helper, the Holy Spirit, whom the Father will send in my name…”

Further, the characteristics of the Paraclete cannot apply to Muhammad:

He would be known to the disciples (John 14:17) — Muhammad was not.
He would be “in” them — Muhammad could not indwell believers.
He would come “not many days from now” (Acts 1:5) — fulfilled at Pentecost.
He would glorify Christ (John 16:14) — Muhammad claimed superiority to Christ.
He would not speak of himself (John 16:13) — Muhammad often spoke of himself and his role.
He was sent in Jesus’ name — no Muslim asserts Muhammad was sent in Jesus’ name.

Therefore, the Paraclete cannot be Muhammad; the clear biblical identification is the Holy Spirit, given to Jesus’ disciples after his ascension.

Arbitrary Use of Scripture by Muslim Apologists

One of the most serious inconsistencies in Islamic apologetics is their selective use of the Bible. Muslims often claim that the Bible has been corrupted. Yet, they cite passages from it when those texts appear to support their arguments. This is logically and theologically inconsistent. If the Bible is corrupted, its authority cannot be invoked to prove Muhammad’s prophethood. If it is authoritative, then it must be accepted in its entirety—including its proclamation that Jesus is the divine Son of God (John 1:1; 20:28), crucified (Mark 15), resurrected (Matthew 28), and returning in glory (Revelation 19).

Moreover, Islamic use of biblical texts often ignores literary, historical, and grammatical context. Their interpretations are frequently superimposed onto the text without regard for authorship, audience, original languages, or theological coherence.

Conclusion: No Prophecy of Muhammad in the Bible

Careful textual and contextual analysis reveals that none of the passages cited by Muslim apologists predict Muhammad. The claims are based on misinterpretations, mistranslations, and misapplications. Deuteronomy 18, Isaiah 21, John 14–16, and other texts all point exclusively and consistently to Jesus Christ. The Old Testament predicted him. The New Testament testifies to him. He alone is the fulfillment of God’s prophetic promise to redeem mankind, and not one biblical passage supports the claim that Muhammad was foretold in Scripture.

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About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is CEO and President of Christian Publishing House. He has authored over 220+ books. In addition, Andrews is the Chief Translator of the Updated American Standard Version (UASV).