Azahari Hassim
Some Islamic scholars argue that the Quran complements the Torah given to the Jews. They base this on the assertion that the Torah lacks explicit descriptions of God’s nature, such as the one found in Surah 112 verse 3, of the Quran, which refutes the Christian concept of the Trinity. How is this argument articulated?
Yes, there are Islamic scholars who argue that the Quran complements the Torah given to the Jews. They believe that the Quran provides additional guidance and clarification on certain aspects that may not have been explicitly mentioned in the Torah.
One of the points they highlight is the description of God’s nature. Islamic scholars argue that the Quran, in Surah 112 verse 3, provides a clear and explicit refutation of the Christian concept of the Trinity.
The verse states,
“He begets not, nor was He begotten; And there is none comparable unto Him.”
This is seen as a clarification of God’s oneness and refutation of the idea of God having offspring or being part of a Trinity, which they argue is not emphasized in the Torah.
Therefore, according to this argument, the Quran is superior to the Torah in terms of preserving and presenting the pure monotheism of God, and it exposes and refutes the doctrine of the Trinity that creeps into the Torah through human interpretation and influence.
In the interpretation of the verse in the Torah (Genesis 1, verse 26), what are the differences between Jews and Christians?
The interpretation of Genesis 1, verse 26, in the Torah, which states,
“Then God said, ‘Let us make mankind in our image, in our likeness,'”
can vary among Jews and Christians.
In Judaism, this verse is often understood as expressing God’s consultation with the heavenly court or angels before creating humans. It emphasizes the uniqueness of humanity, created in the image of God, and highlights the responsibility humans have to reflect God’s qualities in the world. Jewish interpretations generally focus on ethical and moral implications rather than theological concepts like the Trinity.
In Christianity, various interpretations exist among different denominations and theologians. One common interpretation is that the plural pronouns “us” and “our” suggest the presence of the Trinity, specifically referencing God the Father, God the Son (Jesus Christ), and God the Holy Spirit. This interpretation emphasizes the Christian belief in the Triune nature of God.
Isaac Newton:
“The law of the Jews, contained in the books of Moses (Torah), was the most complete and admirable, as well as the earliest, law in the world.”
Muhammad’s prophethood and its connection to Hagar’s prophecy
The argument surrounding Muhammad’s prophethood and its connection to Hagar’s prophecy is a significant topic in Islamic theology, particularly as it relates to the broader narrative of Abrahamic faiths. This perspective posits that Hagar’s prophecy, which concerns her son Ishmael, predates the Torah and serves as a foundational element for understanding Muhammad’s role as a prophet. Islamic scholars assert that this link not only highlights the distinctiveness of Muhammad’s mission but also sets him apart from Hebrew prophets who are traditionally associated with the teachings and laws found within the Torah.
Key points elaborating on this argument include:
1. Pre-Torah Prophecy: The prophecy given to Hagar regarding her son Ishmael is considered by many Islamic scholars to be one of the earliest prophetic messages in history. This prophecy foretold that Ishmael would become a great nation, which Muslims interpret as being fulfilled through various aspects of Islamic practice today, most notably during the Hajj pilgrimage. The rituals performed during Hajj, such as running between Safa and Marwah and standing at Arafat, are seen as direct continuations of practices rooted in this early prophetic tradition linked to both Hagar and Ishmael.
2. Marginalization by Israelite Scribes: There is an assertion among some scholars that ancient Israelite scribes intentionally downplayed or marginalized the significance of figures like Hagar and her son Ishmael within biblical narratives. This was likely done to reinforce the prominence of Isaac and his descendants in establishing Jewish identity and lineage. By focusing on Isaac’s line—culminating in Jacob (Israel) and ultimately leading to Moses—the contributions of other figures were minimized or overlooked entirely, creating a more exclusive narrative centered around Israelite heritage.
3. Contrast with Hebrew Prophets: In comparison to Hebrew Prophets like Moses, Isaiah, and even Jesus, who are strongly connected to the Mosaic laws in the Torah and mainly focused on their own communities, Muhammad’s prophethood is seen from a completely different perspective. His message is perceived not merely as an extension or continuation of previous revelations but rather as part of a broader Abrahamic covenant established through Ishmael. This distinction suggests that Muhammad operates independently from Mosaic law while still being deeply rooted in Abrahamic tradition.
4. Theological Implications: The implications of this argument extend into theological discussions about universality versus particularity within religious traditions. It emphasizes a prophetic lineage that transcends Jewish boundaries while acknowledging distinct covenants present within Abrahamic faiths—Judaism, Christianity, and Islam alike. In this view, Muhammad’s message is framed not just for Arabs or Muslims but intended for all humanity—a universal call towards monotheism that seeks to unify rather than divide followers across different cultures.
In essence, this perspective underscores Muhammad’s unique position within religious history—a prophetic lineage characterized by independence from Mosaic covenantal frameworks yet firmly rooted in an expansive tradition shared among all believers descended from Abraham through both Isaac and Ishmael alike. Such interpretations invite deeper reflection on how these narratives shape interfaith dialogues today while highlighting commonalities amidst diverse beliefs.
The Quran’s rebuttal to Trinitarian interpretations of the Hebrew Bible emphasizing the oneness of God
How does God depict His unity in the Bible, especially in the Book of Isaiah?
In the Book of Isaiah, God repeatedly emphasizes His oneness and uniqueness as the only true God. Here are some passages that highlight God’s oneness:
1. Isaiah 44, verse 6: “Thus says the Lord, the King of Israel and his Redeemer, the Lord of hosts: ‘I am the first and I am the last; besides me there is no god.'”
2. Isaiah 45, verse 5: “I am the Lord, and there is no other; besides me there is no god.”
3. Isaiah 45, verse 18: “For thus says the Lord, who created the heavens (he is God!), who formed the earth and made it (he established it; he did not create it empty, he formed it to be inhabited!): ‘I am the Lord, there is and no other.'”
These verses, among others in the Book of Isaiah, affirm the absolute oneness of God and His exclusive divine authority. They reject the concept of multiple gods and assert that there is no deity besides Him. God’s oneness is a central theme in Isaiah’s teachings, emphasizing monotheism and the worship of the one true God.
Some believe the Hebrew Bible, as the word of God that upholds the oneness of God, cannot withstand the onslaught of the Trinitarian hermeneutics. After all, the Hebrew Bible becomes part of the Christian scriptures known as the Old Testament. The Quran, as the safeguard to protect the unity of God, comes into existence to challenge the doctrine of the Trinity that creeps into the Hebrew scriptures. How is this argument explained?
This is a complex and controversial topic that has been debated for centuries by scholars and theologians of different faiths.
The argument that the Quran challenges the doctrine of the Trinity that creeps into the Hebrew scriptures is based on the following premises:
The Hebrew Bible, as the word of God, upholds the oneness of God and does not contain any explicit or implicit indication of a triune Godhead. The concept of Trinity is a later development that emerged from the interaction of Jewish and Hellenistic thought in the early centuries of Christianity.
The Quran, as the final and complete revelation of God, confirms the oneness of God and rejects any form of association or partnership with Him. The Quran explicitly criticizes the Christian belief in the Trinity as a form of polytheism and deviation from the true monotheism of Abraham. The Quran also corrects some of the misconceptions that Christians have about Jesus and the Holy Spirit, such as their divine status or their role in the Trinity.
The Quran is the safeguard to protect the unity of God from any distortion or corruption that may have occurred in the previous scriptures, such as the Hebrew Bible or the New Testament. The Quran claims to be a confirmation and clarification of what was revealed before it, and a criterion to judge between truth and falsehood. The Quran also challenges the people of the Book (Jews and Christians) to produce evidence for their claims and to follow the original message of God that was revealed to their prophets.
Therefore, according to this argument, the Quran is superior to the Hebrew Bible in terms of preserving and presenting the pure monotheism of God, and it exposes and refutes the doctrine of the Trinity that creeps into the Hebrew scriptures through human interpretation and influence.
In summary, the argument says that the Quran is a better guide for understanding the idea of one God because it strongly emphasizes monotheism. It criticizes concepts like the Trinity, which have shaped interpretations of the Hebrew Bible due to historical and cultural reasons. By clearly focusing on the oneness of God, the Quran guides people to embrace true monotheism.
ABRAHAMIC THEOLOGY 