Azahari Hassim
Why do Jews and Christians not believe in the prophethood of Muhammad?
Jewish tradition holds that prophecy ended with the prophets of the Hebrew Bible, such as Haggai, Zechariah, and Malachi. Therefore, they do not recognize any prophets after this period, including Muhammad.
Christians believe that Jesus Christ is the final and ultimate revelation of God. They do not see the need for another prophet after Jesus, as they believe he fulfilled all prophecies and brought the final covenant.
Surah 13, verse 43 of the Quran reads:
And those who have disbelieved say, “You are not a messenger.” Say, (O Muhammad), “Sufficient is Allah as Witness between me and you, and the witness of whoever has knowledge of the Scripture.”
It is believed that Islam is the restored religion of Abraham, and all Muslims hold the belief that Muhammad is the genuine and final prophet of God. How is this argument expressed within the context of Abrahamic theology?
If Abraham had been instructed by God to sacrifice Ishmael instead of Isaac, it could be argued that Islam and Muhammad have a legitimate claim as a true religion and prophet. This argument can be further explained by examining the differences in the narrative of Abraham’s sacrifice between Islamic and Judeo-Christian traditions.
The story of Abraham being commanded to sacrifice his son is significant in Judaism, Christianity, and Islam. However, the key difference lies in the identity of the son involved. In Jewish and Christian traditions, it is Isaac who was nearly sacrificed, while in Islamic tradition, it is believed to be Ishmael. Although Ishmael’s name is not explicitly mentioned in the Quran, Muslims believe that he was the son whom Abraham was instructed to sacrifice.
If one were to argue for the legitimacy of Islam and Muhammad as a prophet based on the premise that Ishmael was the son intended for sacrifice, the argument might be structured as follows:
- Shared Abrahamic Roots: All three monotheistic religions—Judaism, Christianity, and Islam—trace their spiritual lineage to Abraham, recognizing him as a patriarch. The story of Abraham’s willingness to sacrifice his son at God’s command is seen as a test of faith in all three traditions.
- Islamic Narrative: The Quran (Surah 37, verses 100 to 113) recounts the story of Abraham’s willingness to sacrifice his son as a demonstration of his obedience to God. While the Quran does not name the son, the majority of Islamic traditions and interpretations identify the son as Ishmael, the eldest son of Abraham through Hagar. This interpretation is derived from the order of events in the Quran, indicating that the promise of Isaac’s birth occurred after the sacrifice story, leading to the conclusion that Ishmael was the son mentioned.
- Prophetic Lineage: In Abrahamic theology, the near sacrifice of Ishmael is regarded as a foreshadowing of Muhammad’s prophethood. This connection between Ishmael’s near-sacrifice and Muhammad’s lineage plays a vital role in confirming Muhammad’s position as a prophet in Islam, serving as a fundamental aspect of the faith and offering valuable insight into the validity of his prophethood.
- Preservation of Revelation: Muslims believe that the Quran is the final and unaltered word of God, preserved exactly as it was revealed to Muhammad. They argue that earlier scriptures, such as the Torah and the Bible, have been altered or misinterpreted over time. In this view, the Quran corrects these alterations, and the indication that Ishmael was the son to be sacrificed is seen as the correct version of the story.
- Continuity of Prophethood: Islam acknowledges the prophets of Judaism and Christianity but considers Muhammad to be the last prophet, who came to restore the original monotheistic faith and to correct deviations that had entered earlier religions. The story of Ishmael’s near-sacrifice, then, is seen as part of this corrective message.
- Theological Implications: The identification of the son in the story of Abraham’s sacrifice holds great significance as it symbolizes the heir of the Abrahamic covenant. In Islamic tradition, designating Ishmael as the son underscores his pivotal role in their religious history and bolsters the credibility of the Islamic faith for Muslims. This underscores the crucial role that lineage and inheritance play within religious narratives.
In conclusion, the narrative of Ishmael as the son intended for sacrifice strengthens Islam’s theological foundation and affirms Muhammad as a prophet. It shows Islam’s connection to the Abrahamic tradition, preservation of divine revelation, and role in restoring monotheistic beliefs. This narrative difference also highlights the interconnectedness and differences among the three Abrahamic faiths, shaping their unique theological identities.
Contrasting Narratives: The Story of Hagar and Ishmael in Islamic and Judeo-Christian Traditions
Genesis 21, verses 9 to 10, reads:
But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking, and she said to Abraham, “Get rid of that slave woman and her son, for that woman’s son will never share in the inheritance with my son Isaac.”
Certain Islamic scholars assert that the narrative concerning Hagar and Ishmael as depicted in the Torah may have undergone modifications by later scribes. They propose that the verses in Genesis 21, verses 9 to 10 may have been inserted at a later date, given that Hagar and Ishmael had already left Abraham’s household prior to the birth of Isaac. Furthermore, Islamic tradition indicates that Ishmael was an infant during this period (when departing from Abraham’s household).
The story of Abraham, Hagar, and Ishmael is recounted in both Islamic and Judeo-Christian traditions, but the interpretations of events differ significantly, especially regarding motivations and circumstances.
In Islamic tradition, the narrative emphasizes that Abraham’s decision to leave Hagar and Ishmael in the desert was a direct command from God. This command is viewed as a test of Abraham’s faith and obedience to divine will. Muslims interpret Abraham’s actions as noble and part of a larger divine plan, which highlights his trust in God’s wisdom. The act is not attributed to any personal motives, such as jealousy or resentment, but is instead seen as a fulfilling of God’s purpose for Abraham and his family.
Conversely, in the Judeo-Christian tradition, the focus shifts more towards human emotions and relationships. The narrative often centers around Sarah’s jealousy and insecurity upon seeing Ishmael mock Isaac, her son with Abraham. This jealousy leads Sarah to demand that Abraham expel Hagar and Ishmael from their home. This viewpoint highlights how complicated human feelings can be and the possible disagreements that might occur within family relationships. These conflicts can lead to feelings of being left out due to personal emotions.
Concerning the age discrepancy, Islamic texts typically depict Ishmael as a nursing infant when Hagar was left in the desert. This portrayal aligns with the practical realities of the situation, as it is more feasible for a mother to carry a small child rather than an older one. The narrative implies that Hagar, in her role as a mother, is caring for a very young child, which makes Abraham’s abandonment of them even more poignant given their vulnerability.
In contrast, the Biblical account presents Ishmael as approximately 17 years old at the time of his expulsion. This significant age difference raises questions about the practicality of the situation. If Ishmael were indeed a teenager, it would be less feasible for Hagar to carry him in the way described in the narratives. Additionally, the image of a young man depicted as helpless under a bush can create a conflicting view of his character, complicating the emotional weight of the story.
In conclusion, the Islamic viewpoint on the story of Hagar and Ishmael as presented in the Torah is marked by skepticism regarding the authenticity of certain verses. Islamic scholars argue that the timeline and events described in the Torah may have been altered, and Islamic tradition suggests that Ishmael was an infant during this period (when departing from Abraham’s household).
What is Abraham’s Role in Islamic Theology?
According to Islamic theology, the prophet Abraham (known as Ibrahim in Arabic) plays a pivotal role as one of the most important figures in the religion. The Quran refers to him as Khalilullah, meaning “the friend of God.
Abraham is seen as the father of monotheism and a patriarch for all three major Abrahamic faiths – Islam, Christianity and Judaism. He is considered a model of faith, obedience and devotion to the one true God. Some key aspects of Abraham’s significance in Islam include:
He is credited with establishing the Kaaba (House of God) in Mecca along with his son Ishmael. The Kaaba is Islam’s most sacred site towards which Muslims pray.
Abraham is associated with the rituals of the Hajj pilgrimage, such as the pilgrims casting stones at Jamrat al-Aqabah, which commemorates the time when Abraham stoned Satan for attempting to dissuade him from carrying out God’s command to sacrifice his son. Additionally, walking between the hills of Safa and Marwah commemorates Hagar’s search for water for her infant son, Ishmael. The Hajj reenacts many significant events from Abraham’s life.
The Eid al-Adha holiday celebrates Abraham’s willingness to sacrifice his son Ishmael at God’s command. God substituted a ram at the last moment, and Muslims commemorate this with ritual sacrifice.
Abraham is considered a “Muslim” in the sense of being one who submitted to God, even before the rise of Islam as a religion. He is a model for the Prophet Muhammad.
He is mentioned by name 69 times in the Quran and is revered as one of the greatest prophets along with Noah, Moses, Jesus and Muhammad. Blessings upon Ibrahim are recited by Muslims in daily prayers.
So in summary, the Prophet Ibrahim or Abraham is a central figure in Islam as the archetypal monotheist, a friend of God, a model of faith and obedience, and a patriarch whose life is commemorated through practices like the Hajj and Eid al-Adha. He represents a spiritual link between Islam and the other Abrahamic faiths.
Ishmael and the House of God
Some scholars interpret the phrase “God was with the lad” from Genesis 21:20 to imply that Abraham left Ishmael and Hagar near the House of God (Kaaba) and dedicated them to God, as mentioned in the Quran, Surah 14, verse 37. They also believe the phrase “and he grew” in Genesis 21:20 indicates that Ishmael was still an infant at that time. What are their reasoning and arguments?
Here are the key arguments and reasoning behind this particular scholarly interpretation:
1. Analysis of “God was with the lad” (Genesis 21:20):
These scholars argue that this phrase indicates more than just divine protection – it suggests a specific sacred location. They connect this with Surah 14, verse 37, of the Quran where Abraham states: “O our Lord! I have settled some of my offspring in an uncultivated valley near Your Sacred House”. The parallel between these texts is seen as evidence that Ishmael was left near the Kaaba (House of God), where God’s presence would be particularly manifest.
2. Ishmael’s Age and the Phrase “And He Grew”:
The phrase “and he grew” suggests a developmental stage, implying that Ishmael was still a young child or infant when these events occurred. This is consistent with the narrative in Genesis 21, where Hagar carries the child and later places him under a shrub when they run out of water. In Islamic texts, Ishmael is depicted as an infant during the journey to Mecca. The miracle of the Zamzam well, which sprang forth to provide water for Hagar and Ishmael, is a central story illustrating God’s care for them in their vulnerability.
3. Theological Framework:
These scholars view the story as part of a larger narrative of divine purpose. Abraham’s action is interpreted not as abandonment but as a divinely guided placement. The location near the Kaaba is seen as crucial for Ishmael’s future role in establishing monotheistic worship there.
4. Textual Connections:
The scholars draw parallels between the biblical account and Quranic narrative. They see the biblical phrase “God was with the lad” as complementary to the Quranic account of Abraham settling his family near God’s Sacred House. The emphasis on divine presence in both texts is viewed as supporting this interpretation.
This interpretation represents a particular scholarly view that attempts to harmonize biblical and Quranic accounts, though it’s important to note that this is one of several interpretations of these texts.
ABRAHAMIC THEOLOGY 