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After having explained the meanings of all the important original Hebrew words of this clause of the verse, its correct sense would be:
His lips are bright and beautiful like a lily flower. The rejoicing, greeting, and bright word that comes out of them, is altogether prophecy and inspiration. There is the fragrance and sweetness of lawful and clean acts and edibles in it as well as a limited and meagre quantity of the bitterness of unlawful and unclean ones and this bitterness ultimately results in fragrance which brings pleasant feelings. The implied brightness of “lilies” includes the brightness and light that radiated physically from the lips of the Prophet.
The qualities of the lips (and, by implication speech) of the Prophet of Islam (sws) have been reproduced in the text of the book from lucid traditions and a few selected verses of the Qur’an. Their concordance to the attributes described by Solomon does not depend on some allegory, symbolism, or figurativeness. But there is clearly a literal application in them. On the other hand, they can by no means be applied to Jesus Christ through any stretch of sense.
Chapter IX of the book deals with the verse 14 of the “Song of Solomon”, which is about “His Hands and Belly”. The wording of the verse is: “His hands are as gold rings set with the beryl: his belly is as bright ivory overlaid with sapphires”. There are two clauses in this verse. The first clause is: “His hands are as gold rings set with the beryl”. The original Hebrew word for “hand” is “יד”, i.e. “Yad”. According to Strong’s Hebrew DB its meanings are: “A hand (the open one) [indicating power, means, i.e. resources and money etc.], in distinction from 3709 (“כף”, i.e. “kaph”), the closed one; used in a great variety of applications, both literally and figuratively, both proximate and remote, dominion, force”. As such, it indicates open and stretched hands, which are the symbol of power, authority, and generosity. The next main word of this part of the verse is “gold”, which in Hebrew is “paz” ( פז ). It means: “From 6388 [which is, “פלג” (i.e. Falaj), meaning “river, stream”]; pure (gold); hence gold itself (as refined):- fine (pure) gold”. Then there is the word “ring”, for which the Hebrew word is “גליל”. Its pronunciation is “galiyl”. The meanings of this word and its roots have been explained in Strong’s Hebrew DB under entries No.1550, 59, 60 as: “A valve of a folding door; also a ring (as round); great”. According to the Heb. and Aramaic Lexicon of the OT the word, with reference to “Song 5:14” means: “a round rod or ring”. It is the same as the Arabic word “Jalil”; which has the same meanings, i.e., “great; significant etc.”
Keeping in view the literal meanings and real sense of the original Hebrew words of this clause of the verse, its translation would be:
His out-stretched hands are the symbol of his great power, authority, and generosity. Physically and apparently, they are clean bright, soft, smooth and precious like gold. He wears a ring in his finger wherein beryl and topaz have been inlaid properly.
The conditions and qualities of the hands of Jesus Christ have nowhere been recorded in history, but the holy and reliable companions of the Prophet of Islam did not show any negligence in making the history rich through recording the details of the features of even the hands of their beloved Prophet (sws). Hind bin Abi Halah states: “His wrists were long, his palms were large, and his fingers elongated to a suitable extent”. Anas states: “Any thick or thin silk cloth that I ever happened to touch, was not softer than the palms of the Prophet (sws)”.
As regards the power of his hands (outstretched hands) it implies both his physical power and his authority. As to the physical power of his limbs, it is interesting to note that he defeated Rukanah, the most powerful wrestler among the Qurayshites” who invited him to a bout. The Prophet threw him down and defeated him. Once, when Muhammad (sws) was still a boy, he was invited to a dinner at ‘Abdullah bin Jud’an’s house. Abu Jahl scrapped (quarrelled) with him. He was almost a boy of the same age. Muhammad (sws) lifted him up and threw him down so as his knee was wounded. Abu Jahl sustained its scar for the whole of his life.
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As to the authority of the Prophet of Islam it is to be noted that he started his life as a penniless orphan, but when he left this world, he wielded sole authority over whole of the Arabian peninsula which was thriving and spilling over the boundaries of Arabia in all dimensions.
The third implication of the outstretched hands, as explained by Strong’s Hebrew BD, is generosity. It is clearly recorded that the Prophet of Islam was extremely generous and did not like to hoard money for his own self. He never said “No” to anyone who solicited him for something. Similarly, he was even more generous during the month of Ramadan.
The Christian scholars explain the verse of King Solomon’s prophecy in almost similar terms. Only one excerpt, from The Pulpit CB, is recorded: “Surely it is the outstretched hands that are meant. The form of the fingers is seen and admired; they are full round, fleshy like bars of gold”.
Obviously, the explanations of the worthy Christian scholars find their fulfilment only in the person of the Prophet of Islam. The search of these qualities in Jesus Christ or to apply these explanations to the person of Jesus Christ is merely a vain effort, which can be based on internal credulity and not on some solid, authentic, and objective reality.
The remaining part of the verse is: “His belly is as bright ivory overlaid with sapphires”. The Pulpit Commentary has explained it as: “The comparison with ivory work refers to the glancing and perfect smoothness and symmetry as of a beautiful ivory statue, the work of the highest artistic excellence. The sapphire covering tempers the white. The beautiful blue veins appear through the skin and give a lovely tint to the body”.
No proof or reference can be afforded to attach these details in favour of the person of Jesus Christ. On the other hand, the details of the features of the Prophet of Islam have been completely recorded. “Ali reports: “The Prophet had no hair on his body except a thin line of hair from chest to navel”.
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There is no need of any explanation or interpretation. The words speak of themselves who the “Beloved” and the “Praised One” of King Solomon had been. Obviously the words literally apply to the Prophet of Islam. They can in no sense be applied to Jesus Christ.
Chapter X of the book deals with the verse 15 of the “Song of Solomon”, which is about “His Legs and Countenance”. The wording of the verse is “His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars.” This verse includes two independent descriptions. The first description relates to the legs of the “beloved” and the second one relates to his countenance. First sentence of the verse is: “His legs are as pillars of marble, set upon sockets of fine gold”. The Pulpit Commentary explains it as follows: “So in the description of the legs we have the combination of white and gold, the white marble setting forth greatness and purity, and the gold sublimity and nobleness; intended, no doubt, to suggest that in the royal bridegroom, there was personal beauty united with kingly majesty”. The commentator asserts that these words undoubtedly signify the combination of personal beauty and kingly majesty in the bridegroom. As far as “Personal Beauty” is concerned: “It was never said of the child Jesus, as of the child Moses, when he was born, that he was exceedingly fair [Acts vii.20]; nay, he had no form nor comeliness, Isa. liii.2)”. As to his “Kingly Majesty”, it is not a statement of fact, but is a grave mockery, to assign it to a person, about whom it is recorded in the Gospel of Matthew: “Then the soldiers of the governor took Jesus into the Praetorium [governor’s residence] and gathered the whole garrison around Him. And they stripped Him and put a scarlet robe on Him. When they had twisted a crown of thorns, they put it on His head, and a reed in His right hand. And they bowed the knees before Him and mocked Him, saying, “Hail, King of the Jews!” Then they spat on Him, and took the reed and struck Him on the head”. When the description of the evangelists regarding the last days of Jesus Christ be studied, one comes across an unsteady, unstable, and wavering person. On the one hand, he wishes, “O My Father, if it is possible, let this cup [of death] pass from Me”. On the other hand, he seems to accept it half-heartedly saying, “nevertheless, not as I will, but as you will.” Whereas the so-called last words claimed to have been uttered by Jesus, “Eli, Eli, lama sabachthani?” (My God, My God, why have you forsaken me?) reveal the belief in the Oneness and Omnipotence of God, at the same time they show his human limitations and complaint. Keeping in view the critical nature of the moment, they are not compatible with the ideals of perseverance and steadfastness. No doubt they are very apt and meaningful for supplication in solitude, but pronouncing these words openly in public at the time of suffering reveal lack of commitment, courage and confidence in one’s mission and ideals. “Stateliness”, “steadfastness”, and “magnificence” are quite irrelevant words for Jesus Christ. Such words can neither be applied literally nor figuratively to the life of Jesus Christ; on the other hand, they are quite relevant to the life of the Prophet of Islam. The unwavering steadfastness of the Prophet of Islam in extremely adverse circumstances of the battlefields of Badr and Hunayn is a rare phenomenon in the annals of the world history. Keeping in view these facts, one is forced to admit the adroitness of Matthew Henry to twist the facts in his favour. He asserts: This bespeaks his stability and steadfastness; where he sets his foot he will fix it; he is able to bear all the weight of government that is upon his shoulders [one is at a loss to find any substance to this blatant misstatement], and his legs will never fail under him. This sets forth the stateliness and magnificence of the going of our God, our King, in his sanctuary. When these words of King Solomon are compared to the facts and features of the Prophet of Islam, one is not to face any disappointment.
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White colour is generally associated with silver and marble. The association of the legs in the “Song” with marble indicates their white and bright colour and it is an established fact that the Prophet of Islam was of white colour as has been explained in the text of the book. This association of the legs with marble indicates strength and beauty. The Prophet’s hands and feet were heavy, large and magnificent. It is a common phenomenon that the parts of the body which remain covered under the clothes are white whereas the colour of the parts of the body of even the white people which are open to sun (as the feet be), becomes brownish (golden), especially in hot countries. The slim shanks resembling white marble pillars on the brown, bulky, and beautiful feet (sockets of gold), present a true and exact picture of the beloved of King Solomon. Whoever compares King Solomon’s account of his beloved’s relevant features with the features of the Prophet of Islam, would face no difficulty in discovering the reality. It would be interesting to note that detailed account of even the commentators of the Bible tallies only with the Prophet of Islam, and the features of Jesus Christ have nothing to do with it.
The second part of verse 15 is: “His countenance is as Lebanon, excellent as the cedars”. Matthew Henry explains this sentence as: “His countenance (his port and mien) is as Lebanon, that stately hill; his aspect beautiful and charming, like the prospect of that pleasant forest or park, excellent as the cedars, which, in height and strength, excel other trees, and are of excellent use. Christ is a goodly person; the more we look upon him the more beauty we shall see in him”.
The Hebrew Bible word for “countenance” is “מראה”, i.e. “mar’eh”. It means: “From 7200 [ra’ah; a primary root; to see, literally or figuratively: advise, approve, appear, consider, perceive, think]; a view (the act of seeing); also an appearance (the thing seen), whether (real) a shape (esp. if handsome, comeliness; often plural, the looks), or (mental) a vision… countenance, fair, favoured.”
It can thus be interpreted as follows:
His apparent beauty and comeliness, his lovely appearance and attractive features, his comprehensive looks and lofty ideals, his deep thoughts and far-sightedness are like Lebanon.
The literal meanings of Lebanon are “heart, courage, intellect and understanding”. The cumulative sense of this simile can be interpreted as below:
The beloved of King Solomon is like beautiful snow-covered mountains of Lebanon in apparent beauty and comeliness. His eyes are replete with love and affection. On the one hand he is a huge and high mountain of courage and valour and on the other hand, he is great in his intellect, understanding, and right thinking.
It has been explained above that according to the account of the New Testament these qualities cannot be attributed to Jesus Christ. On the other hand, as far as the Prophet of Islam is concerned, it depicts his complete picture.
The second simile of the sentence is “excellent as the cedars.” The Hebrew word for this “excellent” is “בחר”, i.e. “bahar”. It means: “To try, i.e. (by impl.) select, acceptable, appoint, choose (choice), excellent, join, be rather, require”.
The beautiful colour and silk-like softness and smoothness of its wood, the beauty of the fabrication of its tissues, its tenacity and durability, its immunity and resistance against termite and corrosion, its soft and perpetual fragrance, the strength and firm ground grip of its roots, its long life, vast spreading of its branches and its soothing shade, its lofty stature make it matchless in value and quality. Thus the simile can be explained as follows:
This magnificent, choicest, and distinguished person of the tribe of Kedar and the impressive, invincible, and sweet word of Allah presented by him are beneficial and benevolent and the beauty and virtue incarnate like the cedar tree. He is esteemed and cherished as the fragrant, good-looking, strong, smooth, and soft cedar wood is. The grip of his root (base or foot) is firm. His branches (influence of his teachings) are stretched far and wide. He is extremely pleasant, agreeable and desirable.
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Chapter XI, XII, XIII, XIV of the book deal with the next and the last verse (16) of this prophecy which is the most important one. In extreme love and devotion King Solomon pronounces even the name of his beloved, which is a rare phenomenon in the history of the Biblical prophecy. The wording of the verse is: “His mouth is most sweet, yea, he is altogether lovely. This is my beloved, and this is my friend, O daughters of Jerusalem.” Its first clause, “His mouth is most sweet” has been explained in Chapter XI under the heading of the “Speech of His Mouth”.
This clause has been explained by the Pulpit Commentary as: “His mouth was all sweetness (the literal rendering), both his holy words and his gracious looks. (…). The very tones of that most sacred voice must have had an indescribable sweetness”. Thus it becomes clear that the word “mouth” of this clause stands for “speech”. It has not been used here in the literal sense of the physical “mouth” or “lips”. The word “mouth” has been used in the Bible a number of times in the same sense.
It may be noted here that the Prophet of Islam conveyed two things through his mouth: the Holy Qur”an and his own words regarding the Islamic culture.
As regards his own words, they are admitted to be very sweet and eloquent. Some of his sayings have been recorded in the text of the book.
The case of the Qur’an is the same. It is a masterpiece of its kind and style of literature. Some excerpts from the Holy Qur’an that exhibit its eloquence, sweetness and captivating force have been recorded in the text of the book.
A brief study of external evidence has also been afforded in the text of the book which shows that the Holy Qur’an is universally admitted to be sweetness in itself. Some of the non-Muslim scholars have also acknowledged it. A few instances have been afforded here:
Henry Stubbe asserts:
(…). The language, the stile [sic.], the numbers are all so exquisite and inimitable, that Mahomet himself doth frequently urge this as the grand authentic testimony of his Apostleship, that the Alcoran doth surpass all human wit and Fancy, and offered to be accounted an Imposter if any man could but write ten verses equal to any therein. (…). The Truth is I do not find any understanding Author who controverts the Elegancy of the Alcoran, it being generally esteemed as standard of the Arabic language and eloquence.10
George Sale is a renowned Orientalist. He has undertaken great labour to prove that the Qur’an is not the word of Allah, but is the work of Muhammad. He translated the Qur’an (with footnotes) into English and gave it the name of “alkoran of Muhammad”. In the beginning of it he wrote a detailed introduction under the heading of “The Preliminary Discourse”. In section “3” of this introduction he was forced to pay due compliments to the impressiveness and sweetness of the Qur’an. Here are some excerpts from this “Preliminary Discourse”:
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The Koran is universally allowed to be written with the utmost elegance and purity of language, (…). It is confessedly the standard of the Arabic tongue, (.…). Mohammed himself chiefly appeal for the confirmation of his mission, publicly challenging the most eloquent men in Arabia, (…) to produce even a single chapter that might be compared with it. (…). A poem of Labid Ibn Rabia, one of the greatest wits in Arabia in Mohammed’s time, being fixed up on the gate of temple of Mecca, an honour allowed to none but the most esteemed performances, none of the other poets durst offer any thing of their own in competition with it. But the second chapter of the Koran being fixed up by it soon after, Labid himself (then an idolater) on reading the first verses only, was struck with admiration, and immediately professed the religion taught thereby, declaring that such words could proceed from an inspired person only. (…).Very extra-ordinary effects are related of the power of words well chosen and artfully placed, which are no less powerful either to ravish or amaze than music itself; wherefore as much has been ascribed by the best orators to this part of rhetoric as to any other. He must have a very bad ear who is not uncommonly moved with the very cadence of a well-turned sentence; and Mohammed seems not to have been ignorant of the enthusiastic operation of rhetoric on the minds of men; (…), and so strangely captivated the minds of his audience, that several of his opponents thought it the effect of witchcraft and enchantment, as he sometimes complains.11
Ibn Ishaq and Ibn Sa‘d have recorded the event of Tufayl b. ‘Amr Dawsi’s embracing Islam, which is a great evidence of the captivating force of the eloquence of the Qur’an. the same is the case of the Islam of ‘Umar Ibn Khattab.
There are a number of instances of the impressiveness of the beautiful style of the speech of the Prophet and the words of the Qur’an. This is rather the sole source of the expansion and diffusion of Islam. One more event regarding ‘Utbah Ibn Rabi‘ah (Abu Sufyan’s father-in-law) has been afforded in the text of the book to elaborate the theme further.
The book of Allah presented by the Prophet of Islam, the holy Qur’an, is a living miracle as to its matchless beauty of style, impressive words, rhetoric, revolutionaryness, and comprehensiveness, for all times to come. In addition to it, the easy, brief, and compact sayings of the holy Prophet are also unique in impressiveness, rhetoric, wisdom, and sweetness. On the other hand the words of Jesus Christ are not to be found on the face of earth that some one may reckon their sweetness, beauty of style or impressiveness. Whatever one finds in the N. T. of the Bible, is not the original Aramaic word of Jesus Christ. The original words of Jesus Christ were never recorded and published in black and white in the Aramaic language, in which he had delivered them. The Gospels that one finds in the New Testament of the Bible today, are the composition of some oral traditions regarding Jesus’ life by some almost unidentified persons. Moreover, they were written in the Greek language from the very beginning. They had never been recorded in the language in which they were originally delivered by Jesus Christ. As such it can be safely asserted that the words “his mouth is most sweet” can by no stretch of sense be applied to the words of Jesus Christ. It is only the Prophet of Islam on whom the words “his mouth is most sweet” pertinently apply.
Chapter XII of the book deals with the second clause of verse 16 of the “Song of Solomon”. The wording of the verse is “He is altogether lovely”. The heading of the chapter is: “He is Exactly Muhammad the Magnificent”.
The English word “altogether” stands for the Hebrew word “כל” (k+l, i.e. Kull), which means: “From 3634: the whole; (in) all manner, altogether, whatsoever”. Entry No. 3634 means: “To complete: (make) perfect”. The next word is “lovely” which, according to the Revised Standard Version, is “desirable”. In Hebrew it is “םחםדים” (M+H+M+D+I+M). Heb. DB records the meanings of m+h+m+d “םחםד” as: “From 2530; delightful; hence a delight, i.e. object of affection or desire: beloved, desire, goodly, lovely, pleasant”. 2530 is “(h+m+d): a prim. Root; to delight in; beauty, greatly beloved, covet (desire eagerly); delectable (delightful, pleasant) thing, desire, pleasant, precious”.
First of all, it is to be noted that it is the sole place in the whole of the Heb. Bible where this word “םחםדים” (M+H+M+D+I+M) has been used in its present form and has nowhere else been used in the Bible in this form.
Secondly, the Hebrew word consists of six letters (m-h-m-d-i-m). The last two letters (I,m) denote the plurality for majesty and honour. The word “Elohim” (the Lord, God) is a very pertinent and relevant example of it. The Jews are monotheist people and they believe in the unity of God. Still they generally use the plural form of the word “Eloha”, i.e. “Elohim” as a gesture of majesty and honour. There are other examples in the Bible as well where this suffix has been used for the words other than “God”. The preceding clause of this very verse (his mouth is “most sweet”) is a clear example of it. Here the Hebrew word for “most sweet” is “םםתקים” (mamittaqim), which is the plural of “mamittaq” and means “plural of sweet: sweets”. It has been rendered as “most sweet” by the translators of the Bible, which denotes the grandeur of quality and not the plurality of number. It indicates that “His utterance (mouth) bears every kind of sweetness and beauty in the most perfect form.” There are examples of a number of names of places which have been given in the Bible in the plural or dual form, whereas they stand for singular places, e. g. Mt. Gerizim, Mizraim, etc. Thirdly, the Heb. Dictionary states that its primary root is “hmd” under entry No. 2530. “Muhammad” is an adjectival passive participle from this root, which means “Object of love and praise and liking”. Of course it is a meaningful word, but here it has been used as a proper noun. It is a common practice in the Bible that most of its proper nouns are meaningful words as well. It is the context that ascertains whether the word has been used as a proper noun or as a meaningful word.
In the passage under study, Solomon describes attributes of his beloved: he is beautiful; he is powerful; he has such and such attributes; he belongs to Arabia; his speech or the utterance of his mouth is most sweet; etc. The listener would now naturally like to know his proper identity. That’s why Solomon tells them “he is by all means Muhammad the Excellent [about whom I have already told you that he is the inhabitant of Arabia].”
Fourthly, Muhammad being a meaningful word, the Prophet of Islam is out and out Muhammad in true sense of the word. Its meanings in Hebrew have been given above. In Arabic as well it has similar meanings. Edward W. Lane has given its meanings as: “To approve; to be such as is praised, commended, and approved”. He explains the word “Muhammad” as: “A man praised much, or repeatedly, or time after time: (L.K.) endowed with many praiseworthy qualities”.
Fifthly, some prominent Christian commentators of the Bible apply the words “He is altogether lovely/desirable” to Jesus Christ. The Pulpit Commentary asserts: Verse 16. “Altogether lovely [םחםדים וכלו (w+kull+u Mhmd+im)].” We apply these words to the Lord Jesus Christ, and affirm that they are true of him. (…), but Christ is the Beloved of all ages”.
You “apply these words to the Lord Jesus Christ, and affirm that they are true of him.” But on what ground? The words, spoken by Solomon in Hebrew, pronounce: “wa kullu Muhammadim [this is the correct pronunciation of the Hebrew words “םחםדים וכלו”]”. They mean: “He is altogether Muhammad the Great and Magnificent”. To whom an impartial listener would apply these words: to Muhammad or to Jesus Christ? It is, moreover, to be noted that Solomon had just narrated the attributes of his “praised one” in this passage in a fair detail which explicitly apply to Muhammad only and not to Jesus Christ in any way.
Sixthly, the word “Muhammadim” (in the plural form for majesty) has been used only once in the entire OT of the Bible. Besides this, it has been used in the Hebrew Bible for nine times as a derivative of “חםד” (h+m+d). At all these nine places it has been used in singular form and as a common noun. It has neither been used with the sign of plurality “im”; nor it indicates a proper noun at any of these places. At all those nine places the Hebrew spellings of the word are “םחםד” (M+H+M+D). It can be pronounced in three ways: “Mahmad”, or “Mahmud”, or “Muhammad”. The primary root of all these three words is “חםד” (h+m+d) and the meanings of all these three forms are similar: “lovely, desire/desired, object of praise, pleasant, delight, etc”. At all those nine places the Hebrew word “םחםד” had either been “Mahmad” or “Mahmud”, because here the context demands a meaningful word. Here it could certainly not have been “Muhammad”, which is an Arabic word used as a proper noun with the sign of “plurality for majesty”, i.e., “im”.
In the passage of the “Song” under discussion here, Solomon, after giving fairly detailed attributes of his beloved from his uncle ancestor (Ishmael)’s progeny, pronounces his actual proper name “Muhammad”, which, according to the unvocalized consonantal alphabet, was inevitably to be written as “M+H+M+D”. When there genuinely and physically exists an exact application of this word, it is misleading to translate this proper noun or to apply it to Jesus Christ.
Notes:
1-The Bible, Authorized Version (also KJV, i.e. King James Version)– Song of Songs, V: 10-16.
2. A short pictorial poem, chiefly on pastoral subjects; a story, episode, or scene of happy innocence or rusticity; a work of art of like character (Chambers Eng Dict.1989, 708).
3. Matt. Henry, An Exposition of the O&NT, vol. 4 (NY: Robert Carter & Brothers, n.d), 851.
4. Michael H. Hart, The 100: A Ranking of the Most Influential Persons in History, (NY City: Hart Publishing Co. Inc, n.d.), 33ff.
5. KJV-Rev.i:14.
6. Matthew Henry, A Commentary to H. B., vol. 4, 851.
7. If the Christian scholars and commentators find it useful to their purpose to attach some prediction to Jesus Christ, they do it without any hesitation. If they do not find the requisite qualities in the NT of the Bible, they fill up this lacuna by snatching such quality, features, event, or beautiful details from some verse/verses of the OT of Bible, and then attach it to Christ.
8. E. W. Lane has explained the words ÃóÔúßóáõ ÇáúÚóíúäö in his ‘Arabic English Lexicon, 1588’ as follows:
(Qamus) A man is said to be ÃóÔúßóáõ ÇáúÚóíúäö meaning Having a redness, (‘Maghrib’ of El-Mutarrizee,) or the like of a redness, (‘Obab’ of Es-Saghanee,) in the white of the eye : (‘Maghrib’ of El-Mutarrizee, ‘Obab’ of Es-Saghanee:) the Prophet is said to have been ÃóÔúßóáõ ÇáúÚóíúäö: and it has been explained as meaning long in the slit of the eye: (Qamus:) but Ibn Seedeh, author of the ‘Muhkam’ says that this is extra-ordinary; and Mohammad Ibn-Et-Teiyib El-Fasee, author of ‘Annotations on the Qamus’, [says] that the leading authorities on the traditions consentaneously assert it to be pure mistake, and inapplicable to the Prophet, even if lexicologically correct.
9. Sahih Muslim, Kitab. al-fada’il, Bab fi Sifah fam al-Nabi wa ‘Aynayhi, No. 2339.
10. Dr. Henry Stubbe, ibid., 158.
11. George Sale, Alkoran of Mohamed (London, Fredrick Warn and Co., n.d.), The Preliminary Discourse, 47f.
12. W. Smith, A Dic. Of the B., 308 explains:
Jesus no doubt learned the carpenter’s trade of his reputed father Joseph, and, as Joseph probably died before Jesus began his public ministry, he may have contributed to the support of his mother.
13. C. R. Conder in J. Hasting’s Dic. of the B., Edinburgh, T. & T. Clark, 1903, vol. 2, 583.
14. The Bible-RSV, Galatians iv:24-26.
15. The Holy Qur’an xcv:3.
16. The Illustrated Bible Dictionary, Ed. Mary Gladstone etc. (Inter-Varsity Press, 1980), part two 755, 56, 57.
17. W. Smith, A Dictionary of the B., (Michigan: Regency Reference Library, 1984), 644f.
18. The Qur’an, al-Naml, xxvii: 44.
19. The Qur’an, al-Baqarah ii:102.
20. N. J. Dawood’s Eng. Tr. Of the Qur’an, Revised by Mahmud Y. Zayid (Beirut, Dar al-Choura, 1980), 11.
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