In the fifth book—called the Book of the Promise—it is related that Moses, ﵇, addressed the Children of Israel near the end of his life, in the thirty-ninth year of their wandering. He reminded them of Allah’s days, His favors and His kindness toward them, and said, among other things:
“Know that Allah will send you a prophet from among your own kin, just as He sent me to you. He will command you to do what is right and forbid you from what is wrong; he will permit for you what is wholesome and forbid what is foul. Whoever disobeys him shall meet humiliation in this world and punishment in the Hereafter.”
And at the close of that same fifth book—the final section of the Torah they now possess—it is written:
“Allah came from Mount Sinai; He shone forth from Seir; He manifested Himself from the mountains of Paran; He appeared from the hills of His holiness. On His right was light, and on His left a consuming fire; unto Him the peoples gather.”
That is to say: Allah’s command and law came from Mount Sinai, the mountain where He spoke to Moses, ﵇; He shone forth from Seir, the highlands of Jerusalem where Jesus son of Mary, ﵇, dwelt; and He manifested—meaning that His cause became clear and ascendant—from the mountains of Paran, which, by unanimous agreement, are the mountains of Ḥijāz—an event that occurred only through the tongue of Muhammad, ﷺ.
The Exalted thus mentioned these three places in the order in which they actually occurred—first the abode of Moses, then that of Jesus, and finally the land of Muhammad, ﷺ. When He swore by these sites, He followed the principle of beginning with what is virtuous, then what is more virtuous, and finally what is most virtuous, saying:
“By the fig and the olive”—that is, the region of Jerusalem where Jesus, ﵇, was—
“and by Mount Sinai,” the mountain upon which Allah spoke to Moses—
“and by this secure city.” (Sūrat al-Tīn, 1–3)
This secure city is the place from which Muhammad, ﷺ, was sent forth. More than one Qur’anic commentator has stated this regarding these noble verses.
In the Psalms of David, ﵇, the description of this community in striving and worship is given, along with a parable struck for Muhammad, ﷺ: that he is the capstone of a completed dome, just as the ḥadīth in the two Ṣaḥīḥs relates:
“My likeness and the likeness of the prophets before me is that of a man who built a house and perfected it, leaving only the space of one brick. People would walk around it, admiring it and saying, ‘Why not place this brick?’”
This is likewise confirmed by Allah’s words: “But he is the Messenger of Allah and the Seal of the prophets.” (Sūrat al-Aḥzāb, 40)
The Psalms further portray Muhammad, ﷺ, by saying that his prophethood and call will spread and his word will prevail from sea to sea; that kings from every land will come to him willingly with offerings and gifts; that he will rescue the distressed, lift hardship from nations, and save the weak who have no helper; that blessings and prayers will be invoked upon him at all times; that Allah will bless him every day; and that his remembrance will endure forever. This can apply to no one but Muhammad, ﷺ.