Azahari Hassim
Does the prophet like Moses mentioned in Deuteronomy 18, verse 18, refer to the Messiah?
According to many interpretations, Deuteronomy 18, verse 18, does refer to the Messiah. In Jewish tradition, this verse is often understood as a prophecy about a future prophet who will be like Moses.
This belief is based on the idea that Moses was a unique and significant figure in Jewish history, and that another prophet like him would arise in the future to guide and lead the people of Israel. Many Jewish scholars and commentators have identified this prophet as the Messiah, who will possess similar qualities and fulfill similar roles as Moses.
Holy Quran 7:157
Who follow the messenger, the gentile Prophet, described in the Torah and the Gospel, who bids things noble and forbids things vile, makes lawful what is clean, and prohibits what is foul, who relieves them of their burdens, and the yoke that lies upon them. Those who believe and honour and help him, and follow the light sent with him, are those who will attain their goal.”
Does the Quran mention Muhammad as the Messiah whom the Jews await?
In the Quran, Muhammad is not explicitly referred to as the Messiah whom the Jews await. However, there is an indirect mention in Surah 2, verse 89, that can be interpreted in this context.
Surah 2, verse 89, states, “And when there came to them a Book from Allah confirming that which was with them – although before they used to pray for victory against those who disbelieved – but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of Allah will be upon the disbelievers.”
This verse is believed by some scholars and interpreters to refer to a prophecy mentioned in Jewish scriptures about a future prophet who would come after Moses. According to this interpretation, the Jews were awaiting this promised prophet or Messiah.
Muslims believe that Muhammad is the final prophet sent by Allah and consider him as fulfilling various prophecies mentioned in previous religious texts. Therefore, some Muslims interpret Surah 2, verse 89, as indirectly referring to Muhammad as the awaited Messiah.
It’s important to note that interpretations of religious texts can vary among different scholars and individuals. While some may see a connection between Muhammad and the awaited Messiah based on this verse, others may have different interpretations or understandings.
William Muir:
William Muir, a 19th-century British historian and scholar of Islam, presents a detailed historical analysis of Muhammad’s life in his work “The Life of Mahomet.”
“The character of Muhammad, his sayings and doings, as drawn by the earliest and most authentic records, is a historical picture which needs no adventitious coloring to attract the eye.”
Muhammad, Torah and Hebrew prophets
Does Hagar’s prophecy in Genesis 21, verse 18, predate the Torah given to Moses?
Yes, Hagar’s prophecy in Genesis 21, verse 18, predates the Torah as given to Moses. The Book of Genesis, which includes the story of Hagar, is considered part of the Torah (the first five books of the Hebrew Bible) and traditionally attributed to Moses.
However, the events described in Genesis, including Hagar’s encounter with God and the prophecy concerning her son Ishmael, are believed to have occurred long before the time of Moses, around the patriarchal period.
The narrative in Genesis 21 describes Hagar and Ishmael in the context of Abraham’s family and is thus seen as part of the pre-Mosaic tradition. The Torah, or Pentateuch, as a compilation and codification, is generally understood to have been formalized during the time of Moses, which occurs much later in the biblical timeline.
Therefore, the events and prophecies in Genesis can be considered as part of the earlier history before the giving of the law to Moses.
What is the argument put forth by those who support the idea that the prophethood of Muhammad is linked to Hagar’s prophecy, which predates the Torah, in contrast to Hebrew prophets who are associated with the Torah? Consequently, Muhammad, in contrast to Hebrew prophets such as Jesus, is not bound by the laws of the Torah.
Supporters of the idea that the prophethood of Muhammad is linked to Hagar’s prophecy, which predates the Torah, argue that this connection sets Muhammad apart from Hebrew prophets who are associated with the Torah. Here is a detailed explanation of their argument:
- Pre-Torah Origins of Hagar’s Prophecy: Proponents argue that Hagar’s prophecy, as mentioned in Genesis 21, verse 18, predates the Torah given to Moses. This prophecy concerns Hagar’s son, Ishmael, who is promised to become a great nation. This predates the formalization of the Torah, which is traditionally attributed to Moses and his time.
- Reiteration and Fulfillment in Islamic Rituals: The Torah reiterates Hagar’s prophecy, but its fulfillment is seen in Islamic practices, particularly the Hajj pilgrimage. The Hajj, which involves rituals connected to Hagar and Ishmael, is viewed as a direct link to their legacy. This pilgrimage is a central practice in Islam, signifying the prophecy’s fulfillment and its importance in Islamic tradition.
- Marginalization by Ancient Israelite Scribes: It is suggested that ancient Israelite scribes attempted to downplay the significance of Hagar and Ishmael due to theological and political reasons. This marginalization aimed to elevate the prominence of Isaac and the Israelite lineage over Ishmael. The argument posits that the biblical narrative was shaped in a way that selectively emphasized aspects favorable to the Israelite lineage.
Contrast with Hebrew Prophets
- Association with the Torah: Hebrew prophets are closely linked to the Torah, which is seen as the foundation of their prophetic authority. The Torah, given to Moses, contains the laws and ethical teachings that Hebrew prophets were tasked with interpreting and enforcing. This connection establishes a continuous line of prophetic tradition rooted in the Mosaic covenant.
- Muhammad’s Independent Prophetic Lineage: In contrast, Muhammad’s prophethood is associated with the Abrahamic covenant through Ishmael, rather than the Mosaic covenant. This distinction is significant in Islamic theology, which views Muhammad’s message as a continuation and fulfillment of the Abrahamic faith, independent of the Mosaic laws. This perspective underscores the universality of Muhammad’s revelation, intended for all humanity, rather than being confined to the specific legal and ritual practices of the Jewish people.
Theological Implications
- Universal Prophetic Tradition: By associating Muhammad with a prophecy that predates the Torah, supporters argue that prophetic messages have been universal and ongoing throughout human history. This places Islam within a broader, inclusive prophetic tradition that transcends Jewish ethnic and religious boundaries. It emphasizes the continuity of divine guidance from the time of Abraham through to Muhammad.
- Distinct Covenants:. The argument also highlights the existence of distinct covenants in the Abrahamic religions. While the Hebrew prophets operate under the covenant of Moses and the Sinai revelation, Muhammad is seen as part of the covenant given to Abraham and Ishmael. This theological distinction reinforces the idea that different prophetic traditions are validated by separate covenants within the broader framework of Abrahamic faiths.
In summary, the argument linking Muhammad’s prophethood to Hagar’s prophecy emphasizes its pre-Torah origins, fulfillment in Islamic Hajj, and the marginalization of Hagar’s significance by ancient Israelite scribes. This perspective contrasts Muhammad’s universal and independent prophetic lineage with the Hebrew prophets’ association with the Torah, highlighting distinct covenants and a broader prophetic tradition.
PROPHETS
Three Hebrew words are used in the OT to designate the prophets, namely nāvî’, rō’eh and hōzeh. The last two words are participles and may be rendered “seer.” They are practically synonymous in meaning. The first term, nāvî’, is difficult to explain etymologically, although various attempts have been made. The significance of these words, however, may be learned from their usage.
Each of the words designates one who is spokesman for God. The usage of nāvi’ is illustrated by Exodus 4:15-16 and 7:1. In these passages it is clearly taught that Moses stood in relation to the pharaoh as God. Between them was an intermediary, Aaron. Aaron was to speak to Pharaoh the words that Moses gave to him. “He [Aaron] will speak to the people for you, and it will be as if he were your mouth and as if you were God to him” (Exod 4:16). The man who can be designated a nāvi’, then, is one who speaks forth for God.
The two words rō’eh and hōzeh perhaps have primary reference to the fact that the person so designated sees the message God gives him. This seeing may mean that the message first came through a vision and in some instances it did, but overall the use of these two words is as broad as the English words perceive and perception. They may refer to sight, but they usually refer to insight. Thus the words designate one who, whether by vision or otherwise, is given insight into the mind of God, and who declares what he has “seen” as a message to the people. The biblical emphasis throughout is practical. It is not the mysterious mode of reception of the prophetic revelation that is emphasized, but rather the deliverance of the message itself for God.
The biblical prophet must be distinguished from the prophētēs of the Greeks. The latter really acted as an interpreter for the muses and the oracles of the gods. The prophets, however, were not interpreters. They uttered the actual words that God had given to them, without any modification or interpretation on their part. The Bible itself gives an accurate description of the function of the true prophet: “I will put my words in his mouth, and he will tell them everything I command him” (Deut 18:18). The words were placed in the prophet’s mouth by God; i.e., they were revealed to the prophet, and then the prophet spoke to the nation precisely what God had commanded him.
ABRAHAMIC THEOLOGY 