The New Covenant

7:157 (4) follow the messenger, the Gentile prophet (Muhammad), whom they find written in their Torah and Gospel. He exhorts them to be righteous, enjoins them from evil, allows for them all good food, and prohibits that which is bad, and unloads the burdens and the shackles imposed upon them. Those who believe in him, respect him, support him, and follow the light that came with him are the successful ones.

الَّذِينَ يَتَّبِعُونَ الرَّسُولَ النَّبِيَّ الْأُمِّيَّ الَّذِي يَجِدُونَهُ مَكْتُوبًا عِنْدَهُمْ فِي التَّوْرَاةِ وَالْإِنْجِيلِ يَأْمُرُهُمْ بِالْمَعْرُوفِ وَيَنْهَاهُمْ عَنِ الْمُنْكَرِ وَيُحِلُّ لَهُمُ الطَّيِّبَاتِ وَيُحَرِّمُ عَلَيْهِمُ الْخَبَائِثَ وَيَضَعُ عَنْهُمْ إِصْرَهُمْ وَالْأَغْلَالَ الَّتِي كَانَتْ عَلَيْهِمْ فَالَّذِينَ آمَنُوا بِهِ وَعَزَّرُوهُ وَنَصَرُوهُ وَاتَّبَعُوا النُّورَ الَّذِي أُنْزِلَ مَعَهُ أُولَٰئِكَ هُمُ الْمُفْلِحُونَ

It is worth mentioning that Isaiah 42 also references the settlements of Kedar and the people of Sela, which are both Arab tribes of the descent of Ishmael and the Nabatians, respectively.

10 Sing to the Lord a new song, his praise from the ends of the earth, you who go down to the sea, and all that is in it, you islands, and all who live in them. 11 Let the wilderness and its towns raise their voices; let the settlements where Kedar lives rejoice. Let the people of Sela sing for joy; let them shout from the mountaintops.

Kedar refers to a nomadic tribe in the Arabian Peninsula, which is mentioned several times in the Bible. They were descendants of Ishmael, as indicated in Genesis 25:13, where Kedar is listed as the second son of Ishmael, Abraham’s son by Hagar, Sarah’s Egyptian servant. It states “the settlements where Kedar lives,” corresponding with the Hijaz where the prophet resided. Additionally, Muhammad is a descendant of Kedar.

Sela is a term in the Bible that refers to a geographical location, specifically a rock or mountainous area. The name “Sela” translates to “rock” in Hebrew, referring to the city of Petra, in modern-day Jordan. Petra is renowned for its rock-cut architecture and water conduit system, and it served as the capital of the Nabatean Kingdom from around the 6th century BCE until Roman annexation in 106 CE.

We see another passage from Isaiah 49 that echoes this same message of one who is sent to the people (um) as a fulfillment of God’s covenant to the Children of Israel who will be a light for the Gentiles.

5 And now the Lord says— he who formed me in the womb to be his servant to bring Jacob back to him and gather Israel to himself, for I am honored in the eyes of the Lord and my God has been my strength— 6 he says: “ It is too small a thing for you to be my servant to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that my salvation may reach to the ends of the earth. ”

7 This is what the Lord says— the Redeemer and Holy One of Israel— to him who was despised and abhorred by the nation, to the servant of rulers: “Kings will see you and stand up, princes will see and bow down, because of the Lord, who is faithful, the Holy One of Israel, who has chosen you.”

8 This is what the Lord says:

“In the time of my favor I will answer you, and in the day of salvation I will help you; I will keep you and will make you to be a covenant for the people, to restore the land and to reassign its desolate inheritances, 9 to say to the captives, ‘Come out,’ and to those in darkness, ‘Be free!’

The reason this was a test for them was because the Children of Israel have a predisposition against Gentiles, so the fact that God sent his final prophet and scripture to Gentiles would serve as a significant test for the Children of Israel.

Messenger of the Covenant

There is one loose end. Before the coming of the New Covenant, the Bible in the Book of Malachi prophesized the coming of one who would be identified as the messenger of the covenant.

In Jewish interpretation, the “messenger of the covenant” is often understood to be a prophetic figure associated with the coming of the Messianic age. This figure is seen as one who will prepare the way for and announce the arrival of the Messiah, who will usher in an era of peace, justice, and righteousness. Some interpretations identify this messenger with Elijah the Prophet, based on the closing verses of Malachi (4:5-6), which prophesy Elijah’s return before the “great and dreadful day of the LORD.”

Christians traditionally interpret the “messenger” as John the Baptist, who is seen as fulfilling the role of preparing the way for Jesus Christ, whom Christians believe is the Lord and Messiah. This would make the “messenger of the covenant,” according to Christians as Jesus himself, except as seen above. Jesus himself never claimed to be the messenger of the covenant, and any interpretation that he was came from fabricated sources.

Yet, we will see how this messenger of the covenant better aligns with the Quranic narrative rather than either of the above Jewish or Christian understandings.

According to Malachi, this messenger will be dispatched to usher the New Covenant prophesied in Jeremiah 31:31.

Malachi 2: 8 “You, on the other hand, have turned from the way. You have caused many to stumble by your instruction. You have violated [ b ] the covenant of Levi, ” says the Lord of Hosts. 9 “So I in turn have made you despised and humiliated before all the people because you are not keeping My ways but are showing partiality in your instruction.” 10 Don’t all of us have one Father? Didn’t one God create us? Why then do we act treacherously against one another, profaning the covenant of our fathers? 11 Judah has acted treacherously, and a detestable thing has been done in Israel and in Jerusalem. For Judah has profaned the Lord’s sanctuary, [ c ] which He loves, and has married the daughter of a foreign god. [ d ] 12 To the man who does this, may the Lord cut off any descendants [ e ][ f ] from the tents of Jacob, even if they present an offering to the Lord of Hosts.

It is worth pointing out that Malachi 2:8 accuses Judah of marrying the daughter of a foreign god, a euphemism describing how the people of Judah worshiped another god. This parallels Jeremiah 31:32, where the Israelites were accused of metaphorically cheating on God.

32 It will not be like the covenant I made with their ancestors when I took them by the hand to lead them out of Egypt, because they broke My covenant, though I was a husband to[ d ] them,[ e ]” declares the Lord.

The passage continues that in response to this betrayal of their original covenant, God will send His messenger of the covenant, who will be the bearer of the New Covenant.

Malachi 3: 1 Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the LORD of hosts.

The Quran provides insight into the identity of the messenger of the Covenant who came as part of this New Covenant, and it was not Muhammad.

3:81 GOD took a covenant from the prophets, saying, “I will give you the scripture and wisdom. Afterwards, a messenger will come to confirm all existing scriptures. You shall believe in him and support him.” He said, “Do you agree with this, and pledge to fulfill this covenant?” They said, “We agree.” He said, “You have thus borne witness, and I bear witness along with you.”

وَإِذْ أَخَذَ ٱللَّهُ مِيثَـٰقَ ٱلنَّبِيِّـۧنَ لَمَآ ءَاتَيْتُكُم مِّن كِتَـٰبٍ وَحِكْمَةٍ ثُمَّ جَآءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِۦ وَلَتَنصُرُنَّهُۥ قَالَ ءَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِى قَالُوٓا۟ أَقْرَرْنَا قَالَ فَٱشْهَدُوا۟ وَأَنَا۠ مَعَكُم مِّنَ ٱلشَّـٰهِدِينَ

Since Muhammad was a prophet and, therefore, was among the prophets who took this covenant, then he can not be “the messenger of the covenant” that is mentioned. Additionally, we see the same covenant mentioned in the next chronologically revealed Sura, which indicates that this messenger was not Muhammad and that Muhammad was among the prophets who took this covenant.

33:7 Recall that we took from the prophets their covenant, including you (O Muhammad), Noah, Abraham, Moses, and Jesus the son of Mary. We took from them a solemn pledge.*

وَإِذْ أَخَذْنَا مِنَ ٱلنَّبِيِّـۧنَ مِيثَـٰقَهُمْ وَمِنكَ وَمِن نُّوحٍ وَإِبْرَٰهِيمَ وَمُوسَىٰ وَعِيسَى ٱبْنِ مَرْيَمَ وَأَخَذْنَا مِنْهُم مِّيثَـٰقًا غَلِيظًا

Interestingly, this messenger of the covenant that is to come after the delivery of the Quran as prophesied in the Quran also corresponds with Malachi 3:16, which states that this person will come after “a book or remembrance” would be written.

Malachi 3: 16 Then those who feared the Lord spoke with one another; the Lord heeded and heard them, and a book of remembrance was written before him of those who feared the Lord and thought on his name. 17 “They shall be mine, says the Lord of hosts, my special possession on the day when I act, and I will spare them as a man spares his son who serves him. 18 Then once more you shall distinguish between the righteous and the wicked, between one who serves God and one who does not serve him.

One of the Quran’s names is “The Reminder” (al-Zikr / ٱلذِّكْرِ ). To remind someone of something implies that they must have already known it at some point. So this is a message that is based on innate knowledge that should resonate with the hearts of any sincere individual.

3:58 These are the revelations that we recite to you, providing the Reminder full of wisdom.

ذَٰلِكَ نَتْلُوهُ عَلَيْكَ مِنَ ٱلْـَٔايَـٰتِ وَٱلذِّكْرِ ٱلْحَكِيمِ

21:10 We have sent down to you a book containing your reminder . Do you not understand?

لَقَدْ أَنزَلْنَآ إِلَيْكُمْ كِتَـٰبًا فِيهِ ذِكْرُكُمْ أَفَلَا تَعْقِلُونَ

Dr. Rashad Khalifa

The name of the messenger of the covenant is Dr. Rashad Khalifa. As stated in the introduction of his Authorized English Translation of the Quran:

This is God’s final message to humanity. All of God’s prophets have come to this world, and all the scriptures have been delivered. The time has come to purify and consolidate all the messages delivered by God’s prophets into one message, and to proclaim that henceforth, there is only one religion acceptable to God, “Submission” ( 3:19 , 85 ). “Submission” is the religion whereby we recognize God’s absolute authority, and reach an unshakeable conviction that God ALONE possesses all power; no other entity possesses any power that is independent of Him. The natural result of such a realization is to devote our lives and our worship absolutely to God ALONE. This is the First Commandment in all the scriptures, including the Old Testament, the New Testament, and this Final Testament.

While every religion has been corrupted by innovations, traditions, and false, idolatrous doctrines, there may be “Submitters” within every religion. There may be Submitters who are Christian, Jewish, Muslim, Hindu, Buddhist, or anything else. These Submitters, collectively, constitute the only religion acceptable to God. As emphasized by the theme on the front page of this book, all Submitters who are devoted to God ALONE, and do not set up any idols beside God, are redeemed into God’s eternal kingdom ( 2:62 ). A criterion of the true submitters is that they will find nothing objectionable in the Quran.

More information regarding the messenger of the covenant and Dr. Rashad Khalifa can be found here , but below is an excerpt from Appendix 2 of his translation of the Quran.

God’s Messenger of the Covenant is a consolidating messenger. His mission is to purify and unify all existing religions into one: Submission (Islam).

Islam is NOT a name; it is a description of one’s total submission and devotion to God ALONE, without idolizing Jesus, Mary, Muhammad, or the saints. Anyone who meets this criterion is a “Muslim” (Submitter). Therefore, one may be a Muslim Jew, a Muslim Christian, a Muslim Hindu, a Muslim Buddhist, or Muslim Muslim.

God’s Messenger of the Covenant delivers God’s proclamation that “The only religion approved by God is Submission” ( 3:19 ) and that “Anyone who seeks other than Submission as a religion, it will not be accepted from him/her” ( 3:85 ).

A messenger of God must present proof that he is God’s messenger. Every messenger of God is supported by incontrovertible divine signs proving that he is authorized by the Almighty to deliver His messages. Moses threw down his staff and it turned into a serpent, Jesus healed the leprous and revived the dead by God’s leave, Sãleh’s sign was the famous camel, Abraham walked out of the fire, and Muhammad’s miracle was the Quran ( 29:50 -51).

The Quran ( 3:81 , 33:7 , 33:40 ) and the Bible (Malachi 3:1-3) have prophesied the advent of the consolidating messenger, God’s Messenger of the Covenant. It is only befitting that a messenger with such a crucial mission must be supported by the most powerful miracle ( 74:30 -35). While the miracles of previous messengers were limited in time and place, God’s miracle supporting His Messenger of the Covenant is perpetual; it can be witnessed by anyone, at anytime, in any place.

New Covenant and the Hearts & Minds

As mentioned previously, the Bible claims that the original Mosaic Covenant was conditional, and the New Covenant was to replace the Mosaic Covenant that the Children of Israel broke. As stated in Jeremiah 31, this New Covenant, unlike the previous covenant, will be placed in their minds and written on the hearts of the people. Through this New Covenant, God will forgive their previous iniquities.

Jeremiah 31 31 “The days are coming,” declares the Lord, “ when I will make a new covenant with the people of Israel and with the people of Judah. 32 It will not be like the covenant I made with their ancestors when I took them by the hand to lead them out of Egypt, b ecause they broke My covenant, though I was a husband to[ d ] them,[ e ]” declares the Lord. 33 “This is the covenant I will make with the people of Israel after that time,” declares the Lord. “I will put My law in their minds and write it on their hearts. I will be their God, and they will be my people. 34 No longer will they teach their neighbor, or say to one another, ‘Know the Lord,’ because they will all know me, from the least of them to the greatest,” declares the Lord. “For I will forgive their wickedness and will remember their sins no more.”

Rituals

A ritual is a set of actions performed mainly for their symbolic value, prescribed by a religion or by the traditions of a community. The nature of a ritual can be varied, encompassing rites of passage, ceremonial acts, or daily routines imbued with deeper significance. Several characteristics distinguish something as a ritual:

Structured Actions : Rituals involve a specific sequence of activities or behaviors that are often formalized and repetitive. These actions are usually performed in a set manner and order, according to established rules or scripts.

Symbolic Meaning : The actions in a ritual are rich in symbolism and are meant to convey deeper meanings, beliefs, values, or myths. The symbolism inherent in rituals connects participants to a larger narrative, be it religious, cultural, or familial.

Intention and Purpose : Rituals are conducted with specific intentions in mind, such as marking significant life events (births, marriages, deaths), facilitating transitions, invoking spiritual or divine presence, commemorating historical events, or reinforcing social bonds and community identity.

Sacredness or Solemnity : Many rituals are imbued with a sense of sacredness or solemnity, even if they are not explicitly religious. This quality elevates the actions above mundane activities, creating a space for reflection, reverence, or celebration.

Communal or Personal Participation : While many rituals are communal, involving group participation and serving to strengthen community ties, others are personal and private, offering individuals a means of personal expression, meditation, or spiritual practice.

Transcendence : Rituals often aim to connect participants with something greater than themselves, whether it’s a sense of community, cultural heritage, spiritual beliefs, or universal human experiences. This transcendence can provide participants with a sense of belonging, purpose, or understanding.

Transformative Potential : Through their structured nature and symbolic actions, rituals have the potential to transform participants’ states of mind, emotional well-being, social status, or spiritual awareness. This transformative aspect is a key element of why rituals are integral to many aspects of human life.

Something becomes a ritual when it encompasses structured, symbolic actions performed with intention and purpose, often carrying a sense of sacredness or solemnity and aiming to connect, transform, or transcend ordinary experiences. From an external perspective, rituals will appear arbitrary, lacking apparent rhyme or reason in their structure and execution.

Therefore, rituals are not constructs that individuals would typically formulate through their own volition or reasoning. Rather, they emerge as practices that necessitate decree and adherence, deriving their significance and authority not from inherent logic but from the mandate that establishes them. This distinction underscores the nature of rituals as formalized expressions of belief and tradition, upheld by the weight of communal or divine injunction rather than the dictates of personal discretion.

Rituals and Judiaism

By definition, much of Judiasim’s religious practices would be classified as rituals, characterized primarily by their stringent observance. However, despite being deeply rooted in the imperative of adhering to divine commandments, they appear seemingly devoid of logical basis from an external viewpoint. Outside of divine decree, no rational individual could devise such rules independently. This shows that these rules do not correspond with what one would conclude based on their heart and mind alone.

Kosher Dietary Laws: The laws of Kashrut dictate what is permissible to eat, how food must be prepared, and which foods cannot be consumed together (e.g., meat and dairy). For example, certain animals are considered unclean and are forbidden, such as mixing meat and dairy or eating shellfish. To non-Jews, the intricate rules, including the separation of meat and dairy dishes and utensils, might seem overly meticulous and unnecessary.

Shatnez: Mixing Fabrics : The prohibition against wearing clothing made of mixed wool and linen (shatnez) is a law with ancient roots (Leviticus 19:19, Deuteronomy 22:11) that may appear arbitrary without its religious context.

Eruv : An eruv is a ritual enclosure that surrounds Jewish neighborhoods, allowing activities normally prohibited on the Sabbath (such as carrying items in public spaces) within its boundaries. The legal intricacies involved in constructing an eruv might seem perplexing to those unfamiliar with Sabbath observances.

Sabbath Restrictions : The Sabbath (Shabbat) laws prohibit various forms of work from sunset on Friday to sunset on Saturday, including using electricity, driving, or carrying objects in public spaces without an eruv. The extensive list of prohibitions aims to ensure rest and spiritual reflection, but the specifics of what constitutes “work” can appear complex and detailed.

Ritual Purity Laws : Laws concerning ritual purity, including those related to menstruation (niddah), may seem intricate and personal. For example, a woman is considered ritually impure during her menstrual period and for a week afterward, during which time she and her husband must refrain from physical contact. After this period, she immerses in a mikveh (ritual bath) to restore purity.

Quranic Law And Reason

It should be noted that the Quran is not devoid of rituals (nask); however, in comparison to Judaism, it significantly reduces the emphasis on ritual laws that were previously imposed upon the Children of Israel. Predominantly, the legal framework within the Quran lends itself to derivation through reason and rationality, and not tradition.

Furthermore, the rituals prescribed in the Quran occupy a less central role in an individual’s moral decision-making than observed in Judaism. This distinction highlights a differing approach to the role and prominence of ritual practices within the spiritual and legal landscapes of these two faith faiths.

This also reinforces how the Quran fulfills the promise of God’s New Covenant that it will be placed in their minds and written on the hearts of the people. My understanding from this is that this New Covenant will make intuitive sense to people, and can be deduced through logic and reason.

38:29 This is a scripture that we sent down to you, that is sacred—perhaps they reflect on its verses. Those who possess intelligence will take heed.

كِتَـٰبٌ أَنزَلْنَـٰهُ إِلَيْكَ مُبَـٰرَكٌ لِّيَدَّبَّرُوٓا۟ ءَايَـٰتِهِۦ وَلِيَتَذَكَّرَ أُو۟لُوا۟ ٱلْأَلْبَـٰبِ

Quran and Innate Knowledge

The Quran informs us that monotheism is a natural instinct that every human is born with, and it is literally hardwired in our brains.

30:30 Therefore, you shall devote yourself to the religion of strict monotheism. Such is the natural instinct placed into the people by GOD. Such creation of GOD will never change. This is the perfect religion, but most people do not know.

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَتَ ٱللَّهِ ٱلَّتِى فَطَرَ ٱلنَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ ٱللَّهِ ذَٰلِكَ ٱلدِّينُ ٱلْقَيِّمُ وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ

This is also emphasized in the verse immediately after mentioning the original Covenant that God made with the Children of Israel (7:171), which states that we all instinctively know to worship God alone.

7:172 Recall that your Lord summoned all the descendants of Adam, and had them bear witness for themselves: “Am I not your Lord?” They all said, “Yes. We bear witness.” Thus, you cannot say on the Day of Resurrection, “We were not aware of this.”

وَإِذْ أَخَذَ رَبُّكَ مِنۢ بَنِىٓ ءَادَمَ مِن ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰٓ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا۟ بَلَىٰ شَهِدْنَآ أَن تَقُولُوا۟ يَوْمَ ٱلْقِيَـٰمَةِ إِنَّا كُنَّا عَنْ هَـٰذَا غَـٰفِلِينَ

Additionally, God has placed instinctive knowledge of good and evil inside every human.

91:7 The soul and Him who created it. 91:8 Then showed it what is evil and what is good.

وَنَفْسٍ وَمَا سَوَّىٰهَا فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَىٰهَا

The word “alham” ( أَلْهَم ) signifies “innate knowledge,” which means that every soul has been given the ability to distinguish between immorality and righteousness.

Sincerity Required for Salvation

The Quran informs us that only the sincere will be able to access the Quran.

56:79 None can grasp it except the sincere.

لَّا يَمَسُّهُۥٓ إِلَّا ٱلْمُطَهَّرُونَ

The Quran informs us that when true believers from the previous recipients of the scripture encounter the Quran, they will recognize it like they recognize their own children. To recognize something, you must have a conscious remembrance of it. This again shows that the message of the Quran is already embedded inside the people’s hearts and minds.

2:146 Those who received the scripture recognize the truth herein, as they recognize their own children. Yet, some of them conceal the truth, knowingly.

ٱلَّذِينَ ءَاتَيْنَـٰهُمُ ٱلْكِتَـٰبَ يَعْرِفُونَهُۥ كَمَا يَعْرِفُونَ أَبْنَآءَهُمْ وَإِنَّ فَرِيقًا مِّنْهُمْ لَيَكْتُمُونَ ٱلْحَقَّ وَهُمْ يَعْلَمُونَ

So if someone is insincere, their heart will be hardened, and their mind will be locked, and the message will not be able to penetrate and resonate with them.

7:2 This scripture has been revealed to you—you shall not harbor doubt about it in your heart—that you may warn with it, and to provide a reminder for the believers.

كِتَـٰبٌ أُنزِلَ إِلَيْكَ فَلَا يَكُن فِى صَدْرِكَ حَرَجٌ مِّنْهُ لِتُنذِرَ بِهِۦ وَذِكْرَىٰ لِلْمُؤْمِنِينَ

17:45 When you read the Quran, we place between you and those who do not believe in the Hereafter an invisible barrier.

وَإِذَا قَرَأْتَ ٱلْقُرْءَانَ جَعَلْنَا بَيْنَكَ وَبَيْنَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِٱلْـَٔاخِرَةِ حِجَابًا مَّسْتُورًا

17:46 We place shields around their minds, to prevent them from understanding it, and deafness in their ears. And when you preach your Lord, using the Quran alone,* they run away in aversion.

وَجَعَلْنَا عَلَىٰ قُلُوبِهِمْ أَكِنَّةً أَن يَفْقَهُوهُ وَفِىٓ ءَاذَانِهِمْ وَقْرًا وَإِذَا ذَكَرْتَ رَبَّكَ فِى ٱلْقُرْءَانِ وَحْدَهُۥ وَلَّوْا۟ عَلَىٰٓ أَدْبَـٰرِهِمْ نُفُورًا

The Quran forewarned that the hearts of the Children of Israel may become hardend against the message, despite exhorting them to not disregard their covenant and the promise that God made to them to deliver to them this book.

2:40 O Children of Israel, remember My favor, which I bestowed upon you, and fulfill your part of the covenant, that I fulfill My part of the covenant, and reverence Me . 2:41 You shall believe in what I have revealed herein, confirming what you have; do not be the first to reject it. Do not trade away My revelations for a cheap price, and observe Me. 2:42 Do not confound the truth with falsehood, nor shall you conceal the truth, knowingly.