Two covenants: Abrahamic and Sinai covenants from an Islamic perspective

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Azahari Hassim

Genesis 49, verse 10, reads:

“The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.”

The verse implies that Judah’s offspring will govern Israel until the arrival of “Shiloh,” who holds all royal power. Here, Shiloh, similar to “the Seed” in Genesis 22, verse 18, refers to the future Messiah.

From an Islamic perspective, the word “Shiloh” in Genesis 49, verse 10, is connected to the Abrahamic covenant through Ishmael, who, not Isaac, is believed to be nearly sacrificed. Conversely, the terms “scepter” and “lawgiver” mentioned in Genesis 49, verse 10, are associated with the Sinai covenant. How is their argument articulated?

From an Islamic perspective, the interpretation of Genesis 49, verse 10, and its connection to the Abrahamic covenant through Ishmael involves several key arguments:

1. Shiloh as Muhammad:
   Some Islamic scholars interpret “Shiloh” as a reference to Prophet Muhammad. They argue that the prophecy indicates a shift in divine authority away from the line of Judah to a descendant of Ishmael.
2. Abrahamic Covenant through Ishmael:
   Islamic tradition holds that it was Ishmael, not Isaac, who was nearly sacrificed by Abraham. This is seen as a pivotal moment in the Abrahamic covenant, establishing Ishmael’s line as the inheritors of God’s promise.
3. Scepter and Lawgiver:
   The terms “scepter” and “lawgiver” in Genesis 49, verse 10, are associated with the Sinai covenant given to Moses. Islamic interpretation suggests that these symbols of authority and divine law would remain with the descendants of Judah until the coming of “Shiloh” (Muhammad).
4. Transfer of Authority:
   The verse is interpreted to mean that the religious and political authority (“scepter” and “lawgiver”) would depart from Judah’s line when Shiloh (Muhammad) comes. This is seen as a prophecy of the transition of divine guidance from the Israelite tradition to Islam.
5. Gathering of the People:
   The phrase “unto him shall the gathering of the people be” is interpreted as referring to the universal message of Islam brought by Muhammad, which would unite people from various nations and backgrounds.
6. Continuation of Abrahamic Legacy:
   Islamic scholars argue that Muhammad, as a descendant of Ishmael, fulfills this prophecy by bringing the final revelation that completes and supersedes previous covenants, while still maintaining continuity with the Abrahamic tradition.
7. Non-Judahite Messiah:
   Some interpretations suggest that the verse implies the coming of a messianic figure from outside the tribe of Judah, which aligns with the Islamic view of Muhammad’s lineage through Ishmael.

It’s important to note that this interpretation is specific to Islamic theology and is not accepted in Jewish or Christian exegesis. The Islamic perspective sees this verse as one of many biblical passages that they believe foretell the coming of Prophet Muhammad and the establishment of Islam as the final Abrahamic faith.

Muhammad and the Hebrew prophets

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:

1. 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.

2. 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.

3. 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

1. 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.

2. 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

1. 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.

2. 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.

In Judaism, the Messiah is known as the son of David

Jewish teachings about the Messiah, often referred to as the “Mashiach,” frequently evoke the figure of the Son of David. Here are a few notable quotes and concepts regarding the Messiah from Jewish rabbinical texts:

1. Maimonides (Rambam): In his “Mishneh Torah,” he states that the Messiah will be a descendant of King David and will restore Israel to its former glory.
2. Talmud (Sanhedrin 98a): The Talmud describes the Messiah as a “Son of David” who will arise in a time of tribulation and will bring peace to the world.
3. Rabbi Isaac Luria (Ha’ari): He emphasized the messianic role of the Son of David in bringing about the final redemption and restoring the Jewish people to their land.
4. Rashi: In his commentary on various texts, he frequently references the Messiah as a Davidic king who will gather Jews from the diaspora and rebuild the Holy Temple.

These teachings reflect a deep-rooted belief in a future redeemer who will come from the lineage of David, fulfilling prophetic promises found throughout the Hebrew Scriptures. The concept of the Messiah is a source of hope and expectation in Jewish thought.

Is Muhammad the messiah whom Jews were waiting for according to the Islamic belief? The answere is indirectly yes based on Surah 2, verse 89. How is their argument articulated from an Islamic perspective?

While Islamic belief does not directly identify Muhammad as the Messiah awaited by Jews, some interpretations and arguments can imply a connection based on Surah 2:89 of the Quran.

The verse reads:

“And when the Book was sent to them by God verifying what had been revealed to them already even though before it they used to pray for victory over the unbelievers and even though they recognised it when it came to them, they renounced it. The curse of God be on those who deny!“

Here’s how the argument is articulated from an Islamic perspective:

1. “That which was with them”: Surah 2, verse 89, refers to the Jews receiving a Book (the Quran) that confirms earlier scriptures. This verse highlights that those who awaited divine guidance through a messiah should have recognized Muhammad’s prophethood since it aligns with their prophecies concerning redemption.
2. Recognition of Truth: The verse emphasizes that the Jewish people had previously prayed for a deliverer( Messiah) or victory over disbelief. When Muhammad came with a message that they were familiar with (based on their scriptures), many of them rejected him. This rejection is seen as a failure to recognize the fulfillment of what they had been waiting for, which could suggest that from an Islamic perspective, Muhammad embodies the qualities of a Messiah in bringing forth God’s final revelation.
3. Completing the Message: Muslims believe that Muhammad’s role as the final prophet completes the message of the earlier prophets and brings a universal message accessible to all, including Jews. Hence, in this context, some may argue that he fulfills the broader expectations of a Messiah-like figure, even if not in the traditional Jewish sense.
4. Prophetic Tradition: Islamic tradition speaks of the coming of Jesus as a key figure who is also termed the Messiah (Masih). In this context, some Islamic interpretations view Muhammad’s prophecy as part of a continuum, where he is vital in the unfolding of the divine plan, which eventually includes the return of Jesus.

In summary, from an Islamic perspective, while Muhammad isn’t explicitly defined as the Messiah in the same way as in Judaism, some interpretations of Surah 2, verse 89, suggest that his mission aligns with the expectations surrounding a messianic deliverer or prophet, indicating a fulfillment of their hope for divine guidance.

Rulership would continue in this tribe till Shiloh (the Messiah) came, and in Him it would remain forever. His people would give Him willing obedience in the day of His power. The meaning of the name “Shiloh” is obscure. Some suggested meanings are: Prince of peace, tranquil, seed, his descendant, whose it is (cf. Ezek. 21:27).

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