The scriptures announce one another. Moses told Israel that GOD would raise up "a Prophet from among their brethren, like unto thee" and put His words in his mouth (Deuteronomy 18:18); John the Baptist was asked three separate questions — Christ? Elijah? "that prophet"? — and answered no to all three (John 1:19–25); Jesus promised "another Comforter" who would "not speak of himself" but "whatsoever he shall hear, that shall he speak" (John 14:16, 16:13); the Quran says Jesus brought "good news of a messenger to come after me whose name will be even more praised (Ahmad)" (61:6) and that the Torah and Gospel contain the gentile prophet "whom they find written" there (7:157; AEV fn: "Muhammad is prophesied in Deuteronomy 18:15-19 and John 14:16-17 & 16:13"). The Quran also makes its own verifiable predictions (the Romans' recovery, the entry into Mecca, the preservation of Pharaoh's body, its own preservation, and the proof to come). The project's credibility rests on grading these honestly: a handful are sound; many that circulate in the Naik/Deedat material are strained, and must be labelled so before an opponent labels them for us (R16; 17:36).
One-line reason: Contemporary, counter-intuitive, dated: Byzantium crushed 613–614 (Jerusalem and the Cross lost), Heraclius' victories 622–627 (Ostrogorsky pp. 95–101). Harun Yahya's "lowest land = Dead Sea" reading is MODERATE at best (adnā ordinarily "nearest"; the AEV reads "nearest").
[30:2] Certainly, the Romans will be defeated. [30:3] In the nearest land. After their defeat, they will rise again and win. [30:4] Within several years…
One-line reason: Fulfilled within the Prophet's lifetime; also 48:24 "in the valley of Mecca".
[48:27] GOD has fulfilled His messenger's truthful vision: "You will enter the Sacred Masjid, GOD willing, perfectly secure…"
One-line reason: The verse plainly promises preservation; identification with a specific mummy (Merneptah/Ramses II, Bucaille) is speculative and Harun Yahya hedges ("believed to be").
[10:92] "Today, we will preserve your body, to set you up as a lesson for future generations."…
One-line reason: Mechanism per the AEV: the mathematical code (fn 15:1 & 15:9). Sir William Muir conceded "no other book… twelve centuries with so pure a text."
[15:9] Absolutely, we have revealed the reminder, and, absolutely, we will preserve it.
One-line reason: Also [10:20] "The future belongs to GOD; so wait…"; [41:53] We will show them our proofs in the horizons, and within themselves, until they realize that this is the truth… Strand 9 gives the figures.
[74:30] Over it is nineteen. [74:31] …we assigned their number (19) (1) to disturb the disbelievers, (2) to convince the Christians and Jews (that this is a divine scripture)…
"I will raise them up a Prophet from among their brethren, like unto thee, and I will put my words in his mouth; and he shall speak unto them all that I shall command him."
One-line reason: The lawgiver-prophet-ruler parallel Moses↔Muhammad is real ("like unto thee": natural birth, marriage, law, rule, natural death, burial — Deedat's eight points; Encyclopaedia of Religion: "Moses… foretold the coming of Muhammad"); but several points rest on Christian dogma about Jesus rather than on the text, and Acts 3:22 / 7:37 apply the verse to Jesus. AEV fn 7:157 endorses the identification; AEV fn 46:10 reads the "witness" as Rabbi Judah the Pious and the 19-code, not Moses.
[7:157] …the gentile prophet (Muhammad), whom they find written in their Torah and Gospel… [46:10] …A witness from the Children of Israel has borne witness to a similar phenomenon…
"And he (Ishmael) shall dwell in the presence of all his brethren." / "And Ishmael his son was thirteen years old, when he was circumcised…"
One-line reason: Genesis establishes Ishmael as first-born and the Arab–Israelite kinship (Hagar is Abraham's wife, Gen 16:3); but in Deuteronomy "from among thy brethren" is the standard idiom for fellow Israelites (17:15; 18:2, 15). State the reading. Genesis 21:21 (Ishmael in Paran) is the natural bridge and is absent from the notes — section 13.
[2:136] …what was sent down to Abraham, Ismail, Isaac, Jacob…
"And it shall come to pass, that whosoever will not hearken unto my words which he shall speak in my name, I will require it of him."
One-line reason: The Basmalah fact is plain; the fit is reasonable, not exclusive. The AEV's 19-letter Basmalah strengthens the point in a way Deedat did not know.
[1:1] In the name of GOD, Most Gracious, Most Merciful. (heads 113 suras; AEV fn 27:30: total "114, 19x6")
"…and I will put my words in his mouth…"
One-line reason: Verbatim dictation is "words in the mouth"; but Deedat's cave-of-Hira narrative is Sira (R4), and the AEV holds Muhammad wrote the revelation himself (29:48 "nor did you write them with your hand" is of previous scriptures).
[53:3] Nor was he speaking out of a personal desire. [53:4] It was divine inspiration. [75:16] Do not move your tongue to hasten it. [75:17] It is we who will collect it into Quran.
"I am not the Christ… Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No… Why baptizest thou then, if thou be not that Christ, nor Elias, neither that prophet?"
One-line reason: The text plainly distinguishes three figures; John 7:40–41 corroborates ("this is the Prophet… this is the Christ") — not in the notes. Whether "that prophet" is Muhammad depends wholly on 4.6.
[7:157]
"Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you."
One-line reason: The strongest leg: the Holy Ghost was already active before Jesus departed (Luke 1:15, 1:41, 1:67, 2:26, 3:22; John 20:22), so "if I go not away he will not come" sits awkwardly with the Spirit; Christians answer that the Spirit's indwelling is a new mode (John 7:39). Bucaille rules out "a Ghost; or anything else than a man". Philips independently makes the same point.
[61:6] …bringing good news of a messenger to come after me whose name will be even more praised (Ahmad)…
"I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come."
One-line reason: A genuine conceptual match in how both books describe revelation. The Urdu/Afrikaans "tampering" anecdotes are unverified.
[53:3–5] (as 4.9)
"…even the Spirit of truth, which proceedeth from the Father, he shall testify of me." / "He shall glorify me: for he shall receive of mine, and shall shew it unto you."
One-line reason: That the Quran vindicates Mary and Jesus against the Talmudic calumnies is a plain fact (Dummelow: "Mahomet indignantly repudiated these Jewish calumnies"); that this is what John 15:26 means is interpretation. Deedat mis-labels 16:14 as 16:13.
[4:156] (They are condemned) for disbelieving and uttering about Mary a gross lie. [19:28] "O descendant of Aaron, your father was not a bad man, nor was your mother unchaste." [3:45]
"Therefore I say unto you, The Kingdom of God shall be taken away from you, and shall be given to a nation bringing forth the fruits thereof." (Exodus 19:6 "a kingdom of priests, and a holy nation")
One-line reason: Plainly transfers "the kingdom" to "a nation" (ethnos); Christians read the Church. Deedat's "21:45" → 21:43.
[3:110] You are the best community ever raised among the people…
"Behold my servant, whom I uphold, my chosen… he will bring forth justice to the nations… the coastlands wait for his law… Let the desert and its cities lift up their voice, the villages that Kedar inhabits."
One-line reason: Kedar (Ishmael's second son, Gen 25:13) and "his law" for the coastlands are in the text; Matthew 12:18–21 quotes Isaiah 42:1–4 of Jesus and the Servant Songs are read of Israel/Messiah — present both readings.
[21:107] We have sent you out of mercy from us towards the whole world.
"For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear…"
One-line reason: Christians let "you" in Deut 18 reach Peter's audience 1300 years on, so cannot restrict John 14:16's "you" to the disciples. But Acts 3:22/7:37 is the NT's own application of Deut 18 to Jesus — be candid; the reply is 4.6's "unlikes".
With a Jewish listener, begin with what both books share — Moses as lawgiver, "a Prophet like unto thee", "in my name" — and offer the "brethren = Ishmael" reading as a reading, with Genesis 16–25 open, never as a settled fact; then show that the Quran honours Moses more than any other figure (mentioned 136 times) and that 46:10's AEV footnote credits a rabbi with first seeing the 19-code in intact fragments of the scripture. With a Christian, begin with John 1:19–25 (three questions, three "no"s, from their own John), then John 16:7 and 16:13 read alongside 53:3–5, then Matthew 21:43, then 61:6; say openly that Christians read the Paraclete as the Holy Spirit and that the project's reading rests on the conditional in 16:7 and on "whatsoever he shall hear, that shall he speak". Do not mention Periclytos, Song 5:16, Deuteronomy 33:2 or Isaiah 29:12 unless asked, and then say they are WEAK. With a Hindu, do not open with the Bhavishya Purana or the Kuntap numerology at all; open with the Quran's own fulfilled predictions (30:2–4, 48:27) and the Gita's avatar function, and keep the Purana as "a late text some have read this way". With everyone, close on the Quran's own prophecy of the proof to come (74:30–31, 41:53), which is the only prophecy the project can demonstrate rather than argue.