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Muhammad in the Bible David Benjamin KeldaniEdited & Annotated by: Prof. Dawud M. R. Alhanbali & Prof, Dr. Kaseb A. Albadran ( 11 )were being laid,there arose a tremendous uproar of joy and acclamation from the assembly; while the old men and women who had seen the gorgeoustemple of Solomon (pbuh)before, burst into a bitter weeping. It was on this solemn occasion that the Almighty sent His servant the Prophet Haggai to console the sad assembly with this important message:“And I will shake all nations, and the Himada of all the nations will come; and I will fill this house with glory,saysthe Lord of hosts. Mine is the silver, mine is the gold,says the Lord of hosts, the glory of my last house shall be greater than that of the first one,says the Lord of hosts; and in this place I will give Shalom, says the Lord of hosts” (Haggai, ii. 7-9).Jewish and Christian commentators alike have given the utmost importance to the double promise contained in the above prophecy. They both understand a messianic prediction in the word Himda. Indeed, here is a wonderful prophecy confirmed by the usual biblical formula of the divine oath, “says the Lord Sabaoth,” four timesrepeated. If this prophecy were taken in the abstract sense of the words himda and shalom as “desire” and “peace,” then the prophecy becomes nothing more than an unintelligible aspiration. However, if we understand by the term himda a concrete idea, a person and reality, and in the word shalom, not a condition, but a living and active force and a definitely established religion, then this prophecy must be admittedly true and fulfilled in the person of Ahmed (pbuh) and the establishment of Islam. For himda and shalom — or shlama have precisely the same significance respectively as Ahmed (pbuh) and Islam.Before endeavouring to prove the fulfilment of this prophecy, it will be well to explain the etymology of the two words as briefly as possible: