Azahari Hassim
The reason why Jews do not consider Hagar as one of their matriarchs is primarily due to the differences in religious and cultural traditions between Judaism and Islam.
In the Hebrew Bible, Hagar is depicted as the Egyptian maidservant of Sarah, the wife of Abraham. According to the narrative, Sarah was unable to conceive a child, so she offered Hagar to Abraham as a surrogate mother. Hagar gave birth to Ishmael, who is considered to be the ancestor of the Arab people.
In Jewish tradition, the matriarchs are Sarah, Rebecca, Rachel, and Leah, who are the wives of Abraham, Isaac, and Jacob respectively. These women are seen as the primary foremothers of the Jewish people, and their stories are central to the Jewish narrative and religious practices.
Islam, on the other hand, recognizes Hagar as an important figure and considers her to be the mother of Ishmael, who is seen as a prophet in Islamic tradition. Muslims believe that Abraham and Ishmael, together with Hagar, built the Kaaba in Mecca, which is one of the holiest sites in Islam.
While Hagar is an important figure in Islam, the focus on the Jewish matriarchs in Jewish tradition has led to her being excluded from the list of Jewish matriarchs.
Some Midrashic texts suggest that Hagar and Keturah, the woman whom Abraham marries after Sarah’s death, are the same person. The Midrash suggests that after Hagar was sent away, she later returned to Abraham under the name Keturah, which means “incense,” symbolizing that her deeds had become pleasing to God.
Midrash Genesis Rabbah 61:4
Hagar’s Legacy: Exploring the Intersection of Biblical Prophecy and Islamic Tradition
Hagar, an Egyptian woman with no power or status, is the first person in Scripture to be visited by an angel and the only person in Scripture to give God a name—El Roi, “the God who sees me.” In the midst of her pain and struggle, Hagar receives God’s blessing and promises.
It is believed that the prophecy of Hagar predated the Torah revealed to the Israelites. The Torah reiterated her prophecy, whose fulfillment is realized in the ritual Hajj of Islam. Some argue that the scribes of ancient Israelites attempted to tone down its importance. How is the argument articulated?
The argument as presented suggests that the prophecy of Hagar, which is believed to have predated the Torah, finds its fulfillment in the Islamic ritual of Hajj, and that the scribes of ancient Israel attempted to diminish its significance. Here’s how this argument is explained:
- Pre Torah origins: This argument posits that the prophecy of Hagar and her descendants, including Ishmael, existed prior to the revelation of the Torah to Moses. Supporters of this view often point to the genealogical and historical connections between Hagar and Ishmael and the founding of the Arab people.
- Prophecy reiterated in Torah: The claim is made that the Torah, when it was revealed to the Israelites, reiterated and acknowledged the prophecy related to Hagar and Ishmael. This acknowledgment can be found in the biblical narrative where Hagar and Ishmael’s story is mentioned.
- Importance of the Hajj ritual: Proponents then assert that the fulfillment of Hagar’s prophecy, as reiterated in the Torah, can be seen in the Islamic ritual of Hajj. They argue that Hajj, which is a pilgrimage to the Kaaba in Mecca, Saudi Arabia, is seen as a direct link to Hagar and Ishmael and represents the fulfillment of their destiny. This ritual is regarded as a significant practice in Islam and is central to the religious identity of Muslims.
- Suppression of Hagar’s significance: The argument continues by suggesting that the scribes of ancient Israel attempted to downplay the importance of Hagar and her descendants, including Ishmael, due to theological and political motivations. It is proposed that, in shaping the biblical narrative, these scribes might have marginalized or selectively emphasized certain aspects to elevate the prominence of Isaac and the Israelite lineage over Ishmael.
It’s important to note that this argument reflects a particular perspective and interpretation. There are different viewpoints on this topic, and scholars hold a wide array of opinions regarding the relationship between biblical narratives, biblical redaction, and the Islamic tradition.
How are Hagar and Ishmael depicted in the Midrash literature?
In Midrash literature, which comprises rabbinic commentaries and interpretations of the Hebrew Bible, Hagar and Ishmael are depicted in nuanced ways that reflect different perspectives on their roles in the Abrahamic narrative. The Midrash expands on the stories in the Torah, sometimes providing additional details or theological interpretations that highlight the complexities of Hagar and Ishmael’s characters and their relationships with Abraham and Sarah.
1. Hagar’s Identity and Background:
The Midrash identifies Hagar as more than just an Egyptian maidservant of Sarah. One prominent interpretation (Genesis Rabbah 45:1) claims that she was actually the daughter of Pharaoh. When Pharaoh saw the greatness of Abraham, he said it was better for his daughter to be a servant in Abraham’s household than to be a princess in Egypt. This interpretation elevates Hagar’s status, suggesting she came from nobility.
Another Midrash presents Hagar as pious. She willingly follows Abraham and Sarah, leaving Egypt behind and embracing the monotheistic beliefs of Abraham’s household.
2. Hagar as a Mother and Outcast:
The story of Hagar’s flight into the wilderness after becoming pregnant is expanded upon in the Midrash. In Genesis Rabbah 45:6, Hagar is depicted as fleeing because of Sarah’s harsh treatment, but some interpretations also suggest that Hagar began to act haughtily after conceiving, feeling superior to her barren mistress, Sarah. This tension highlights the complexity of her relationship with Sarah, presenting both women as suffering but also as contributing to the conflict.
The angelic visit to Hagar in the wilderness (Genesis 16:7-12) is emphasized in Midrashic literature as a sign of divine favor, showing that Hagar and Ishmael are not forsaken by God. The promise made to Hagar that her descendants will become a great nation is often interpreted as a recognition of Hagar’s suffering and her son’s important future role.
3. Ishmael’s Character and Relationship with Isaac:
In the Midrash, Ishmael is often portrayed ambivalently, especially regarding his relationship with Isaac. The Torah notes that Sarah saw Ishmael “mocking” Isaac (Genesis 21:9), and the Midrash elaborates on this in several ways. One interpretation (Genesis Rabbah 53:11) suggests that Ishmael was engaging in idol worship, murder, or even sexual immorality, all of which were serious transgressions in the eyes of the rabbis.
Another interpretation sees Ishmael boasting to Isaac that, as the firstborn, he would receive a double portion of inheritance, leading to tension between the two brothers. This depiction emphasizes a competitive, even hostile relationship, which some rabbinic commentators use to explain Sarah’s insistence on Hagar and Ishmael’s expulsion.
Yet, despite these negative portrayals, some Midrashim suggest that Ishmael eventually repented. For example, Pirkei de-Rabbi Eliezer (30) portrays Ishmael as reconciling with Isaac at Abraham’s funeral, a gesture of repentance and peace. This interpretation suggests that Ishmael’s character evolves, and his later actions show respect for his family and their shared heritage.
4. Hagar and Ishmael’s Expulsion:
The story of Hagar and Ishmael’s expulsion from Abraham’s household is a central theme in the Midrash. Sarah’s demand for their banishment (Genesis 21:10) is explained in various ways. Some rabbis criticize Sarah for her harshness, while others justify her actions by pointing to Ishmael’s supposed immoral behavior.
Midrashic literature often focuses on Hagar’s plight in the wilderness, highlighting her despair and the miraculous intervention of God when she believes her son will die. The well of water that appears to save them (Genesis 21:19) is seen as evidence of divine care for both Hagar and Ishmael, despite their departure from Abraham’s household.
5. Ishmael’s Legacy:
Ishmael’s future as the father of a great nation is acknowledged in the Midrash, in line with the biblical promise (Genesis 21:13, 17-18). However, there are Midrashim that emphasize the distinction between Isaac’s spiritual inheritance (the covenant) and Ishmael’s more material or worldly legacy.
Some rabbinic sources see Ishmael’s descendants as representing the nations outside of the covenant with God, but they are still recognized as significant in world history. The Koran, associated with Ishmael’s descendants, is sometimes mentioned in later Jewish commentaries, noting the connection between Ishmael and the emergence of Islam.
6. Symbolism of Hagar and Ishmael:
In the broader rabbinic tradition, Hagar and Ishmael can be seen as symbolic of those outside the covenant made with Abraham’s primary heir, Isaac. Hagar, as the Egyptian maidservant, represents the nations that are outside of Israel, while Ishmael is often interpreted as representing a people who have greatness in a worldly sense but not in the spiritual sense of the covenant.
Nevertheless, their inclusion in the larger Abrahamic narrative is significant. The care shown by God toward Hagar and Ishmael reflects a recognition of their suffering and the acknowledgment that God’s providence extends beyond the chosen line of Isaac.
In summary, Midrashic depictions of Hagar and Ishmael are complex, ranging from sympathetic portrayals of their struggles to more critical interpretations of their actions and attitudes. Hagar is often shown as a victim of circumstance but also as a figure of faith, while Ishmael’s character undergoes development from a potentially wayward son to someone who eventually reconciles with his family. The Midrash ultimately presents their story as part of the broader narrative of God’s relationship with all of Abraham’s descendants.
ABRAHAMIC THEOLOGY 