Names of Mohammad and ‘Ali (SBUT) in the Bible

Part 7

Now we Allah-Willing, are going to look at the names of Hadrat ‘Ali (SBUH) in that which is being called the bible.

Let us start with reviewing lecture 9 of Dr. McElwain:

He has said: “The word cali is used 226 times in the Hebrew scriptures. The following study examines all of these occurrences at least briefly. The Massoretic text of the Hebrew Bible is the source, but I have ignored the Massoretic pointing of the word cali, rather examining each context for clues to which pointing and consequently which meaning of the word is to be preferred.”

It is important to keep in mind that The so called Masoretic Text is the Hebrew text for “Rabbinic Judaism” and it absolutely is not the undistorted original text of the Torah of Hadrat Moosa (SBUH). Shifa Mustapha in her book reviews the history of the accumulation of biblical books and their authenticity problems; but rays of the Light of the Truth still shines within these texts, the rays which have led the seekers of the Truth such as Thomas McElwain, Shifa LV Mustapha and … to the gates of Islam … any how, the Masoretic Text is used for translations of the “old testament” of the christian bible. So Mr. McElwain’s exploration of the word ‘ali is within the old testament of the bible.

He has clarified that: “The raised c is often used to express the Hebrew and Arabic letter 'ayin.” In other words cali is the same as ‘ali; i.e. both ‘ and the letter c in English are used to point to the Hebrew and Arabic letter ayin (ع).

Here it is also noteworthy to mention that Arabic and Hebrew alphabets have very similar pronunciations- although different writing characters are used-; for instance the Hebrew letters Ayin, Lamedh and Yod are equivalent to the Arabic Ayn ع, Lam ل and Ya ی. Therefore Thomas McElwain has explored the occurrences of the Hebrew word consisting of Ayin, Lamedh and Yod or the Arabic علی.

He continues: “Most of the time the word cali is a preposition, either with or without the first person singular pronominal suffix.”

Similarly in Arabic when the combination of ع and ل and ی is pronounced as ‘Alaa the word is a preposition without the first person singular pronominal suffix and it means upon, on, over… and when the combination of the same three letters is pronounced as ‘Alaya عَلَیَ then the word is a preposition with the first person singular pronominal suffix and it means upon me, over me …

He firstly lists all the biblical passages in which the word ‘ali is used as a preposition, either with or without the first person singular pronominal suffix. In English translations of these passages usually the words on, upon, upon me, unto me and … are used.

Then he looks at the cases where the word ‘Ali is being used as a proper name, the first case he looks at is:

“In 1 Samuel 1-4 is found the story of the house of Eli. The name is also mentioned in 1 Samuel 14:3; 1 Kings 2:27; This proper name of the high priest and judge of Israel before Samuel is written cAli [in the Hebrew Masoretic text]. The pointing with the long e [Eli or Ely or … appearing in English translations] merely reflects the more complex vowel system of Hebrew as compared to Arabic. Arabic cognates with a appear in Hebrew with either a or e, and often preferably e. The segholate character of Hebrew thus clouds the fact that the name is precisely the same as the Arabic c Ali [علی].”

Here, an important fact which we need to pay attention to is a linguistic point mentioned by the Dr.: “Arabic cognates with a appear in Hebrew with either a or e, and often preferably e. The segholate character of Hebrew thus clouds the fact that the name [Eli] is precisely the same as the Arabic c Ali [علی].”

Also Mr. McElwain mentions “There are some striking parallels as well as direct contrasts between the Biblical Eli and Imam cAli (as).” Considering the very significant fact that we are confronted with a milieu of distortions, additions, omissions and … within what is called the bible and also within biblical history, what the Dr. is referring as parallels may not have been presented fully undistorted, and even the contrasts may have originally been parallels; for, misrepresentation of Divine personalities- in order to achieve worldly personal goals …- has been a powerful tool used for distortions. For instance within this distorted bible Hadrat Haaroon- Aaron- (SBUH), an Infallible Prophet of God, is being presented as the one who built a golden calf as an idol for people to worship (exodus 32:1-6)!!! While the truth is that al-Sameri, who used to be of the companions of Hadrat Moosa (SBUH), was the one who built the gold calf and presented it as the god of bani-Israel, and Hadrat Haaroon- Aaron- (SBUH) was the one enjoining the bani-Israel to stop the worship of the golden calf during the absence of Hadrat Moosa- Moses- (SBUT) so much so that he was almost killed (Qur’an 7:147-148; 20:85-97; Tafsir Borhaan; …) … Therefore the possibility that for instance the Ta’wil of the biblical Eli- in its original and undistorted form-  may be Hadrat ‘Ali (SBUH) is quite strong …

Thus the first possibility in regard to the name of Hadrat ‘Ali (SBUH) in the bible to consider is the fact that- due to the segholate character of Hebrew- the Hebrew name “Eli” or “Ely” or … can be a Hebrew pronunciation of the Hebrew and Arabic name ’Ali (cAli), i.e. ع and ل and ی. Thus wherever names such as Eli are mentioned in the bible, a) it could have originally, i.e. before distortions, been a direct reference to Hadrat ‘Ali (SBUH); or b) the Ta’wil (Allah-intended hidden meaning …)- or the secondary meaning, as called by biblical scholars- of such names and characters, again before distortions, could have been a reference to Hadrat ‘Ali (SBUH). Also c) considering this linguistic point, then for instance where it is said that the name of Hadrat ‘Ali (SBUH) with the jews is Elia, one possibility may be that it is referring to the Hebrew pronunciation of the name ‘Ali …

This is important because there indeed are authentic Islamic Hadiths which verify that Hadrat ‘Ali’s (SBUH) name with the Yahood (jews) is Elia (Alia, …) الیا and with the Nasaara (christians) Eelia, Ilia, Elya … ایلیا.

As a sample let us look at the following Hadith narrated in the first volume of al-Ehtejaaj ‘alaa Ahl al-Lejaaj p. 206 and …:

At time of the ruling of AbuBakr, a group of people from the Roman territory  entered Medina, among them was an erudite Nasaara (christian) Raaheb (monk). The Raaheb went to the Masjid of the Prophet in which were AbuBakr and a group of Mohaajerin (the Immigrants) and Ansaar (the Helpers).

The Raaheb, respectfully and kindly, asked for the Successor of their Prophet and the Ameen (trusty) of their religion. Those present pointed toward AbuBakr. The Raaheb asked AbuBakr what his names were, and AbuBakr responded. Raaheb said that he was not whom he was looking for. AbuBakr then asked him what he wanted. The Raaheb responded that he had come from the land of Rome روم with a camel carrying gold and silver; he said that he wished to ask questions from the Ameen of this nation and if he was able to answer he was going to become a Muslim, obey the Ameen of the nation and distribute the gold and silver among the Muslims, but if he was not able to answer he was not going to accept Islam and he was going to leave and return back to where he had come from.

AbuBakr told him to ask the questions he had in his mind. The Raaheb swore to God that he was not going to ask anything until he was granted security. AbuBakr promised him that he was safe.

Then the Raaheb asked “inform me of that which God does not have, and that which is not from God, and that which God does not know.”

AbuBakr was confused and bewildered and said nothing. He remained quiet for a while then he asked for ‘Umar. ‘Umar came and sat next to AbuBakr and AbuBakr told the Raaheb to ask his questions from ‘Omar, but ‘Umar was unable to answer too. Then ‘Uthman entered the Mosque and the same thing happened … and the Raaheb rose to leave the Masjid.

AbuBakr addressed him and said “O adversary of God! If it was not for being faithful to the promise, I would have turned the ground red from your blood!”

Here Salmaan Farsi [one of the prominent companions of the Prophet (SAWA)] went to Hadrat ‘Ali’s house- where he was sitting with his two sons Hasan and Hosain (SBUT)- and informed him of the issue of the Raaheb in the Masjid. Hadrat ‘Ali (SBUH) went to the Masjid while Hasan and Hosain (SBUT) were with him.

As they entered the Masjid the people rose on their feet and chanted Takbir …

AbuBakr turned to the Raaheb and told him, ask him your questions. The Raaheb turned to Hadrat ‘Ali (SBUH) and asked him: O young man! What is your name? Hadrat ‘Ali (SBUH) responded:

“My name with the Yahood (jews) is Elia الیا, with the Nasaara (christians) Ilia (Eelia) ایلیا, , with my father ‘Ali علی and with my mother Haydar حیدر.”

The Raaheb asked what his position was to the Prophet of Islam and He (SBUH) responded:

“I am his brother, son in law and cousin.”

The Raaheb then swore to the Lord of ‘Eesa that he [‘Ali (SBUH)] was surely his master and thus presented his questions to Hadrat ‘Ali (SBUH). The Imam (SBUH) said:

“… That which Allah does not have: Surely He is One and He has neither a companion nor a child; and that which is not from Allah: No oppression for anyone is from Allah; and that which Allah does not know: Surely He knows no partner for Himself in His Kingdom.”

The Raaheb rose and opened his belt and kissed between the Imam’s two eyes and bore witness that there was no god but Allah and that surely Mohammad was the Rasool of Allah and that certainly ‘Ali was the Caliph and the Ameen of the Ummah and the mine of Religion and Hekmat and the source of the fountain of Proof and Hojjat; he then said that he had surely read his name in Torah as الیا and in Enjil as ایلیا … and that he found him to be the Wasi (Vicegerent, Successor) of Nabi (Prophet) and … .

To be continued …