Azahari Hassim
Some believe that the religion of Judaism is more connected to its history rather than to the person of Abraham when compared to Islam where Abraham plays an important role in the event of Hajj. How is this argument explained?
The argument that Judaism is more connected to its history rather than to the person of Abraham, compared to Islam where Abraham plays a significant role, can be explained by examining the different emphases each religion places on Abraham and their historical narratives.
In Judaism, Abraham is indeed a foundational figure, often referred to as the patriarch of the Jewish people. However, the religion places a strong emphasis on the collective history and experiences of the Jewish people, particularly the Exodus from Egypt, the giving of the Torah at Mount Sinai, and the establishment of the covenant between God and the Israelites. These events are central to Jewish identity and religious practice. While Abraham is revered, the focus is more on the ongoing relationship between God and the Jewish people as a whole.
In Islam, Abraham is a central figure not only as a prophet but also in the rituals and practices of the faith. He is considered a model of faith and obedience to God. His role is particularly highlighted during the Hajj pilgrimage, where several rituals commemorate his actions, such as the building of the Kaaba with his son Ishmael and his willingness to sacrifice his firstborn son Ishmael in obedience to God’s command. These rituals are performed by millions of Muslims annually, reinforcing Abraham’s significance in Islamic practice and belief.
In conclusion, the difference in emphasis can be attributed to the distinct theological and historical developments within each religion. Judaism’s focus on historical events and collective experiences shapes its religious identity, while Islam’s emphasis on prophetic models, including Abraham, integrates these figures deeply into its rituals and daily practices.
Abraham: The Father of Monotheism and Paragon of Virtue in Jewish Thought
Jewish sages throughout history have frequently cited Abraham as a central figure and role model. They highlighted various aspects of his character, actions, and faith to impart important lessons in Jewish thought and practice. Below are a few examples from notable Jewish sages and classical texts that discuss Abraham’s significance:
1. Pirkei Avot (Ethics of the Fathers)
The sages in Pirkei Avot emphasize Abraham’s virtues, contrasting his qualities with those of Balaam, a prophet known for negative traits.
“Whoever possesses these three qualities is of the disciples of our father Abraham, and whoever possesses the opposite three qualities is of the disciples of the wicked Balaam: A good eye, a humble spirit, and a moderate appetite are the traits of the disciples of our father Abraham…”
(Pirkei Avot 5:19)
This teaching underscores Abraham’s generosity, humility, and self-restraint, establishing him as a model of ethical behavior.
2. Midrash Tanchuma
The Midrash Tanchuma provides stories and commentary on Abraham’s faith and his rejection of idolatry. It describes how he came to believe in one God independently and how he influenced others.
“Abraham recognized his Creator when he was three years old… He said, ‘It is impossible that this world should have no guide,’ and he began to seek after God.”
(Midrash Tanchuma, Lech Lecha 2)
This midrash shows Abraham as a seeker of truth who rejected the idolatry around him, becoming a model of discovery and monotheism.
3. Bereshit Rabbah (Genesis Rabbah)
The Midrash Bereshit Rabbah elaborates on Abraham’s hospitality and kindness, particularly the famous scene in Genesis 18 where he welcomes strangers.
“Rabbi Yochanan said: Greater is hospitality than receiving the Divine Presence, for it is written: ‘And he [Abraham] saw three men and ran to greet them’ (Genesis 18:2) even though he was conversing with God.”
(Bereshit Rabbah 48:9)
This commentary highlights Abraham’s dedication to hospitality, even above his personal spiritual experience, presenting him as an example of placing the needs of others first.
4. Maimonides (Rambam)
Maimonides (Rabbi Moshe ben Maimon), in his work Mishneh Torah, discusses Abraham’s role in spreading monotheism, portraying him as the first person to teach and bring others to the worship of one God.
“Abraham began to stand and call in a loud voice to all the people, and he informed them that there is one God for the entire world… he taught the people, and he showed them the proper path. As a result, thousands gathered around him.”
(Mishneh Torah, Laws of Idolatry 1:3)
Maimonides sees Abraham as a spiritual teacher who laid the groundwork for monotheism and the Jewish faith.
5. Rabbi Shimon bar Yochai in the Zohar
The Zohar, a foundational work of Jewish mysticism traditionally attributed to Rabbi Shimon bar Yochai, describes Abraham as the archetype of Chesed (loving-kindness). In Kabbalistic thought, Abraham embodies this divine attribute in the way he lived and interacted with others.
“Abraham personified kindness and love. He spread God’s love to the world and showed people the way to kindness, becoming a reflection of the divine attribute of Chesed.”
(Zohar, Lech Lecha 1:82a)
The Zohar portrays Abraham not only as a historical figure but as a channel for divine attributes, making his life an embodiment of Chesed.
6. Rabbi Yehuda HaLevi in the Kuzari
In The Kuzari, Rabbi Yehuda HaLevi presents Abraham as the prototype of faith through reason and revelation. He describes Abraham’s path to monotheism and his role as the father of the Jewish nation.
“Abraham, in his search for truth, rejected the worship of stars, the elements, and idols… he desired to reach the One behind it all and was rewarded with divine revelation and the promise that he would become a great nation.”
(Kuzari, Part I, 95)
Rabbi Yehuda HaLevi views Abraham as a model of someone who, through intellectual and spiritual inquiry, arrives at a true relationship with God.
7. Rabbi Nachman of Breslov
Rabbi Nachman, a Chassidic master, saw Abraham as the ideal model of faith and commitment. He taught that Abraham’s unwavering trust in God, even during the Akeidah (binding of Isaac), serves as an example of pure faith (emunah).
“Abraham is our example of true faith—emunah shelemah. Even when commanded to sacrifice Isaac, he trusted completely. Faith like Abraham’s is what we must strive for.”
(Likutei Moharan, Torah 32)
Rabbi Nachman emphasizes Abraham’s deep faith as a spiritual goal for others to emulate.
8. Rabbi Samson Raphael Hirsch
Rabbi Hirsch, in his commentary on the Torah, focuses on Abraham as a model of ethical monotheism, showing that Abraham’s life represents the union of faith and moral action.
“Abraham… brought to humanity the insight that belief in God necessitates ethical action and love for others. He taught that a relationship with God requires justice and kindness.”
(Commentary on Genesis 18:19)
Rabbi Hirsch sees Abraham’s faith as inherently ethical, showing that belief in God must lead to compassion and righteousness.
Conclusion
Jewish sages regard Abraham as the father of monotheism, the paragon of faith, and the epitome of kindness and justice. His journey of discovering God, spreading monotheism, and practicing righteousness and hospitality is consistently highlighted. These sages see Abraham’s life as an enduring source of lessons on faith, morality, and devotion to God and humanity.
Reexamining the Abrahamic Covenant: Ishmael’s Primacy in Islamic Tradition
Did Abraham, Isaac and Jacob know about Mount Sinai and its sacredness?
The biblical accounts suggest that Mount Sinai and its sacredness were not known to Abraham, Isaac, and Jacob. The significance sacred of Mount Sinai is primarily associated with the story of Moses and the Israelites’ liberation from Egypt, as described in the Book of Exodus. However, it’s important to note that beliefs and interpretations may vary among different religious traditions.
The belief that the Abrahamic covenant was fulfilled through Ishmael rather than Isaac, including the promise of land from the Nile to the Euphrates and the blessing to all nations through Abraham’s seed, is held by some, particularly within Islamic tradition. Here’s a more detailed articulation of their argument:
Ishmael and the Covenant.
- Ishmael as the Firstborn: Supporters of this view argue that Ishmael, being Abraham’s firstborn son, was the original heir to the covenant. They emphasize that Ishmael was the first child of Abraham, born to Hagar, Sarah’s Egyptian maidservant.
- Sacrifice Narrative: They contend that the narrative of Abraham being asked to sacrifice his son originally referred to Ishmael, not Isaac. This is based on the belief that ancient scriptures were altered by Israelite scribes to emphasize Isaac’s role.
- Blessing and Land Promise: The promise of land from the Nile to the Euphrates and the blessing to all nations is seen as applying to Ishmael’s descendants. Islamic tradition views Ishmael as an ancestor of the Arab peoples, and thus sees the fulfillment of these promises through the Islamic Hajj and in the rise of Islamic civilization.
Scriptural Alteration Argument.
- Scribal Changes: They argue that ancient Israelite scribes altered the scriptures to shift the focus from Ishmael to Isaac. This was done to establish a theological foundation for the Israelites’ claim to the land and their unique covenantal relationship with God.
- Evidence from Quranic Texts: The Quran refers to the story of Abraham and his son, implying that Ishmael was the one to be sacrificed. This, combined with historical accounts and interpretations, is used to argue for the primacy of Ishmael in the covenantal promises.
Genesis 22:18: Muhammad, the Hajj, and Differing Interpretations Across Abrahamic Faiths
Did Muhammad, through the Hajj ritual, fulfill the prophecy mentioned in Genesis 22, verse 18?
The verse you are referring to, Genesis 22, verse 18, reads: “And through your offspring all nations on earth will be blessed, because you have obeyed me.” This promise is made to Abraham after he demonstrates his willingness to sacrifice his son (Isaac, according to the Bible; Ishmael, according to Islamic tradition).
Many Jewish and Christian theologians interpret the “offspring” (or “seed”) mentioned in this verse as a reference to the line of descendants that would lead to the Jewish people, and by extension, to Jesus Christ in Christian theology. Through this lineage, blessings would be conferred to all nations.
In Islamic theology, however, the “offspring” or “seed” in Genesis 22, verse 18, is often interpreted as referring to Ishmael, the son who was nearly sacrificed according to Islamic tradition. Muslims believe that the Prophet Muhammad, as a direct descendant of Ishmael, fulfills this prophecy, as it is through him that all nations are blessed with the message of Islam.
The lineage of Prophet Muhammad through Ishmael is considered important in Islamic belief because the near-sacrifice event, believed to involve Ishmael instead of Isaac, is central to the Abrahamic covenant. Muslims believe that the final and complete message of God to humanity, Islam, came through this prophetic lineage.
The Hajj ritual, which commemorates events in the lives of Abraham, Hagar, and Ishmael, can be seen by Muslims as a testament to the fulfillment of this prophecy. Every year, followers of Islam globally gather in Mecca to take part in the Hajj pilgrimage, commemorating the tradition of Abraham’s near sacrifice of his son Ishmael.
It symbolizes the universality of the blessings promised to Abraham’s descendants. For many Muslims, this pilgrimage is a manifestation of the blessings through Ishmael’s lineage, culminating in Muhammad and the global reach of Islam.
However, this interpretation is not universally accepted, especially among Jewish and Christian theologians, who typically see the “offspring” or “seed” in Genesis 22, verse 18, as referring to Isaac’s line, ultimately leading to the people of Israel and, in Christian theology, to Jesus Christ. Interpretations of scripture are deeply influenced by religious, theological, and cultural perspectives.
In summary, while some Muslims assert that Muhammad, as a descendant of Ishmael, fulfills the prophecy in Genesis 22, verse 18, through the message of Islam and rituals like the Hajj, this interpretation is specific to Islamic theology. It reflects the belief that Ishmael, rather than Isaac, was the son nearly sacrificed and that Muhammad, as Ishmael’s descendant, brings blessings to all nations. This view is not shared by all Abrahamic faiths.
If Abraham had not existed, how would the three Abrahamic religions appear?
If Abraham had not existed, the three Abrahamic religions — Judaism, Christianity, and Islam — would look fundamentally different, given that Abraham is a critical figure in all three. He is regarded as a patriarch and important prophet, and his life stories and covenants with God form significant parts of each religion’s teachings.
- Judaism: Abraham is called the first Jew in Judaism, and he is the figure with whom God’s covenant was made, promising him numerous descendants and the Land of Israel. Without Abraham, it’s hard to imagine how the Jewish identity and theology would form.
- Christianity: Christians also view Abraham as a significant figure because he is seen as a model of faith. Paul, in the New Testament, points to Abraham’s faith as an example for Christians to follow. Without Abraham, the Christian understanding of faith and works might be different.
- Islam: Abraham (known as Ibrahim) is deeply revered in Islam. He’s considered the father of many prophets through his sons Isaac and Ishmael and also serves as the model for hajj rituals.
Moreover, the absence of Abraham would have resulted in missing influential narratives such as the binding or sacrificing of Isaac (in Judaism and Christianity) or Ishmael (in Islam), highlighting the nature of ultimate sacrifice and submission to God.
Overall, without Abraham, these religions might have evolved with different patriarchal figures or might not have come into existence at all. The focus of these religions could potentially have been different too, perhaps putting greater emphasis on other prophets or figures, or developing around different central beliefs and narratives.
Interestingly, it is stated in the Hadith of Imam Muslim that Abraham is the best creation of Allah.
Anas bin Malik reported: A man came to the Messenger of Allah, peace and blessings be upon him, and he said, “O best of creation!” Thereupon, the Prophet said, “That is Abraham, upon him be peace.”
عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا خَيْرَ الْبَرِيَّةِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاكَ إِبْرَاهِيمُ عَلَيْهِ السَّلَام
صحيح مسلم كتاب الفضائل باب من فضائل إبراهيم الخليل صلى الله عليه وسلم
ABRAHAMIC THEOLOGY 