Azahari Hassim
According to biblical scripture, it is recorded that God established a covenant with Abraham through his son Isaac, rather than his firstborn Ishmael. Conversely, the Quran presents a different perspective by indicating that the covenant was made with Ishmael instead of Isaac. How does the Quran describe this?
Surah 2, verses 124 to 125 of the Quran read:
“And when his Lord tested Abraham with certain words, and he fulfilled them. God said, “I am making you a leader of humanity.” Abraham said, “And my descendants?” God said, “My covenant does not include the wrongdoers.”
“And We made the House a focal point for the people, and a sanctuary. Use the shrine of Abraham as a place of prayer. And We commissioned Abraham and Ishmael, “Sanctify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate.”
The phrase “And when his Lord tested Abraham with certain words,” presented in verse 124, is understood by Quranic commentators to refer to the tests and commands that God imparted to Abraham. These included leaving his family in a barren land, sacrificing his son Ishmael, rebuilding the Kaaba (House of God), and instituting the rite of circumcision.
The Quran clearly states in Surah 2, verse 124 that God made a covenant with Abraham through his son Ishmael, not Isaac. The covenant was established prior to the birth of Isaac, who is regarded as a divine gift to Abraham and Sarah, a result of Abraham’s readiness to offer Ishmael as a sacrifice.
In this context, Ishmael is understood as a son dedicated to God, whereas Isaac is considered a son of blessing for Abraham and Sarah. This contradicts the Biblical account which portrays Isaac as the son who was to inherit the covenant from Abraham.
According to the Quran and Islamic tradition, the Biblical account was distorted to diminish Ishmael’s status as Abraham’s heir in favor of Isaac. This alteration is thought to stem from the bias of Jewish scribes toward the Israelite lineage.
The Quran asserts that it rectifies this distortion by confirming Ishmael as the son who carried on Abraham’s legacy in accordance with the original divine covenant. Additionally, the divine selection of the ancient Israelites and their Hebrew prophets before the advent of Islam is seen as a preparation for the arrival of Muhammad, the final Prophet.
Hajj’s Importance in Islam: Reconnecting with the Abrahamic Legacy Through the Story of Ishmael
There is an argument among scholars regarding the significance of Hajj in Islam as a restored religion tracing back to Abraham. It is posited that Ishmael was exiled as a young child well before the birth of Isaac, and that Ishmael, rather than Isaac, was the intended sacrifice. How is this argument articulated?
The argument regarding the significance of Hajj in Islam as a restored religion tracing back to Abraham, and the associated narrative involving Ishmael and Isaac, is articulated through several key points:
1. Lineage and Prophetic Tradition:
In Islamic tradition, Hajj is deeply connected to the figure of Abraham (Ibrahim). Muslims believe that Abraham, along with his son Ishmael (Ismail), played a foundational role in establishing the rites of Hajj. The Kaaba, the central structure around which Hajj is performed, is believed to have been built by Abraham and Ishmael.
2. The Story of Ishmael and Isaac:
Exile of Ishmael:
According to Islamic narratives, long before Isaac was born, Ishmael and his mother Hagar were settled by Abraham in the desert of Mecca, which is where the Zamzam well miraculously appeared to sustain both of Hagar and her infant son Ishmael. This event is commemorated during the Hajj.
The Sacrifice:
Islamic tradition holds that it was Ishmael, not Isaac, who was the intended sacrifice. This is based on interpretations of the Quran, specifically Surah 37, verses 100 to 113, where it is generally understood that the son who was to be sacrificed was Ishmael.
According to the sequence of events in the Quran, the promise of Isaac’s birth comes after the story of sacrifice, indicating that Ishmael is the son in question.
This contrasts with the Judeo-Christian tradition, which identifies Isaac as the intended sacrifice.
3. Symbolic Acts of Hajj:
The rites of Hajj include reenactments and commemorations of events from the lives of Abraham, Hagar, and Ishmael. For instance:
The Sa’i, which involves walking seven times between the hills of Safa and Marwah, commemorates Hagar’s desperate search for water for her infant son Ishmael.
The stoning of the Jamarat represents Abraham’s rejection of Satan’s temptation, which is believed to have occurred when he was about to sacrifice Ishmael.
4. Restoration of Abrahamic Monotheism:
Islam views itself as a continuation and restoration of the pure monotheistic faith of Abraham. The Hajj serves as a means to reconnect with the Abrahamic legacy, emphasizing monotheism, obedience to God, and the unity of the Muslim community.
In summary, the argument hinges on the belief that Ishmael, rather than Isaac, was central to the narrative of sacrifice and that the rites of Hajj are rooted in the events of Abraham’s life as they unfolded in Mecca with Ishmael. This perspective underscores the significance of Hajj in Islam and its connection to Abraham as a pivotal prophet in the monotheistic tradition.
Ishmael: The Rightful Heir of the Abrahamic Covenant – Revisiting Biblical Circumcision and Lineage
The Abrahamic covenant stands as a foundational pillar in the sacred histories of Judaism, Christianity, and Islam. Central to this covenant is the rite of circumcision, instituted by God as a binding sign between Himself and Abraham’s descendants.
Traditionally, Jewish and Christian interpretations assert that Isaac, the son born to Abraham and Sarah, is the rightful heir through whom this covenant is fulfilled.
However, a careful reexamination of the biblical chronology challenges this assumption. This article argues that Ishmael, not Isaac, was the first and only son to receive the covenantal sign alongside Abraham himself—prior to Isaac’s birth—thereby establishing Ishmael as the sole and true heir of the original Abrahamic covenant. By exploring the timing, recipients, and implications of circumcision in Genesis 17 and 21, this piece invites readers to reconsider long-held views and appreciate the overlooked centrality of Ishmael in the divine covenant.
1. The Biblical Basis for Circumcision as a Covenant
The Bible establishes circumcision as the sign of the covenant between God and Abraham:
Genesis 17:9–11:
“Then God said to Abraham, ‘As for you, you must keep my covenant, you and your descendants after you for the generations to come. This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised… it will be the sign of the covenant between me and you.’”
Here, circumcision is the definitive sign of the Abrahamic covenant.
2. The Timing of Circumcision Before Isaac’s Birth
The Bible affirms that circumcision was performed before Isaac was born:
Genesis 17:23–26:
“On that very day Abraham took his son Ishmael and all those born in his household or bought with his money, every male in his household, and circumcised them, as God told him… Abraham was ninety-nine years old when he was circumcised, and his son Ishmael was thirteen.”
At this critical juncture, only Abraham and Ishmael were Abraham’s natural descendants to receive the sign of the covenant. Isaac had not yet been born.
3. Ishmael as the Sole and True Heir of the Abrahamic Covenant
This sequence of events reveals that:
Circumcision is the outward and binding sign of the Abrahamic covenant.
Ishmael was the only son of Abraham present to receive this sign alongside him.
All others circumcised at that time were household members and servants—not Abraham’s direct offspring.
Therefore, Ishmael alone stands as the true and sole heir of the Abrahamic covenant, sharing this foundational covenantal sign with Abraham himself.
4. Isaac as Merely a Participant Like Other Household Members
When Isaac was born, he too was circumcised on the eighth day (Genesis 21:4). However, this circumcision occurred after the covenant was already established through Abraham and Ishmael. Like the other members of Abraham’s household, Isaac simply entered into an existing covenantal practice rather than establishing or uniquely embodying it.
In this understanding:
Isaac’s circumcision parallels that of Abraham’s other household members.
He was brought into the covenantal sign but did not share in the original covenantal enactment alongside Abraham.
Thus, Isaac is seen merely as a participant in the Abrahamic covenant, not as its unique heir.
5. Distinction from the Sinai Covenant
The Sinai covenant was revealed exclusively to the descendants of Isaac through Jacob (Israel), establishing a separate covenantal framework for the Israelites.
In contrast, the original Abrahamic covenant—established through circumcision before Isaac’s birth—finds its complete and exclusive fulfillment in Ishmael, who was the first to embody and share this sign with Abraham.
6. Challenging Traditional Jewish and Christian Views
Traditionally, Jewish and Christian interpretations place Isaac as the sole heir of the Abrahamic covenant. However, this argument radically reorients that view:
Ishmael alone shares the covenantal enactment with Abraham.
Isaac, like the other household members, enters a covenantal practice already established.
Therefore, Ishmael alone emerges as the true and rightful heir of the Abrahamic covenant.
Summary of the Articulation
Circumcision, the outward sign of the Abrahamic covenant, was first performed on Abraham and Ishmael before Isaac was born. This historical reality establishes that while Isaac and others in Abraham’s household were participants in the sign of the covenant, only Ishmael shared in the covenant’s original establishment and thus stands as its true and exclusive heir. In this perspective, Ishmael’s role transcends mere participation—he alone embodies the Abrahamic covenant in its full and foundational form.
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:
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.
ABRAHAMIC THEOLOGY 