Azahari Hassim
Why don’t Jews and Christians convert to Islam?
Jews and Christians considering conversion to Islam may be faced with theological and historical factors that could pose challenges to their decision.
Converting to Islam can be challenging for Jews and Christians primarily because of the significance of the Hajj ritual. This ritual emphasizes that God designated Abraham’s lineage through Hagar and Ishmael, rather than through Sarah and Isaac.
In this context, it is believed that God made a covenant with Abraham through Ishmael instead of Isaac, alongside the special status given to the Israelites under the Sinai covenant. Additionally, in Islamic tradition, it is Ishmael, not Isaac, whom God instructed Abraham to sacrifice.
The Hajj pilgrimage in Islam is a central religious duty that commemorates the events surrounding Abraham, Hagar, and Ishmael. The ritual commemorates Hagar’s search for water for her baby Ishmael and the construction of the Kaaba (House of God) by Abraham and Ishmael.
The ritual emphasizes the significance of Ishmael in Islamic tradition, as it is believed that Ishmael, not Isaac, was the son whom God commanded Abraham to sacrifice. This differs from the Jewish and Christian narrative, where Isaac is the central figure in the sacrifice story. This variation in narrative can pose a considerable theological challenge for Jews and Christians contemplating a conversion to Islam.
Another point of divergence is the selection of Abraham’s family through Hagar and Ishmael in Islamic tradition, as opposed to Sarah and Isaac in Judeo-Christian tradition. For Jews and Christians, the covenant with Isaac and the lineage tracing through him are central to their religious identity. Converting to a faith that reveres Ishmael’s lineage may challenge their established beliefs and traditions.
Participating in the Hajj and reenacting Abraham’s actions can symbolize the affirmation of Ishmael’s significance in Islamic theology. This could pose a conflict for Jews considering conversion to Islam, as it may be seen as contradictory to their understanding of God’s covenant with Isaac.
In summary, the argument for the difficulty of Jewish and Christian conversion to Islam revolves around the differing beliefs regarding the selection of Abraham’s family and the prominence of Ishmael in Islamic tradition. The Islamic narrative highlights Ishmael’s key role in the Abrahamic covenant, while Isaac is linked to the Sinai covenant.
Some Islamic scholars question the authenticity of parts of the Torah, especially the story of Hagar and Ishmael. They argue that Genesis 21, verse 9 to 10, might have been added later, as Islamic tradition states this event occurred before Isaac’s birth, depicting Ishmael as an infant, unlike the Torah’s portrayal of him as older and mocking Isaac.
Additionally, the identities of the intended sacrifice differ: the Quran claims it was Ishmael, while the Bible states it was Isaac. This inconsistency leads some scholars to challenge Genesis 22, verse 2, where Isaac is called Abraham’s “only son,” since Ishmael was his firstborn for fourteen years.
In Islamic tradition, Ishmael is significant, especially in relation to the Prophet Muhammad’s lineage, and is seen as more important in the Abrahamic covenant, while Isaac is linked to the Sinai covenant.
In summary, the Islamic view raises doubts about certain Torah passages, suggesting timeline alterations in Genesis 21 and identifying Ishmael as the son in Genesis 22, verse 2, instead of Isaac.
The Seed of Promise: Analyzing the Fulfillment of Genesis 22:18 in the Context of Jesus and Muhammad
Genesis 22, verse 18, reads:
“And through your offspring all nations of the earth will be blessed, because you have obeyed My voice.”
Genesis 22, verse 18, is a significant verse within the context of biblical narratives. After Abraham’s test of faith, where he was asked to sacrifice his son, God reaffirms His promises to Abraham, specifying the blessings that will come to him and his seed because of his faithfulness.
Some individuals contend that the reference to the “seed” in Genesis 22, verse 18, does not pertain to Jesus, citing his statement in Matthew 15, verse 24, as a basis for their argument. Instead, they posit that this reference should be associated with Muhammad, drawing support from Surah 21, verse 107, of the Quran. They believe Ishmael is the son who is to be nearly sacrificed, not Isaac. The articulation of their argument is as follows:
In Genesis 22, verse 18, it is stated, “And through your offspring all nations of the earth will be blessed, because you have obeyed My voice.” The Hebrew term for “offspring” or “seed” is “zera,” which can function as a collective singular noun, suggesting that it may refer either to an individual or a group.
Conversely, in Matthew 15, verse 24, Jesus declares, “I was sent only to the lost sheep of the house of Israel.” This declaration is interpreted by some to imply that Jesus’ mission was predominantly directed towards the Israelites, rather than encompassing all nations outright. This interpretation is utilized to argue that Jesus does not fulfill the universal promise articulated in Genesis 22, verse 18, which emphasizes blessings for “all nations.”
In support of their argument, proponents reference Surah 21, verse 107, in the Quran, which states, “And We have not sent you, [O Muhammad], except as a mercy to the worlds.” This verse is viewed as indicative of Muhammad’s universal mission, which extends to all of humanity, aligning seamlessly with the promise of blessing for all nations mentioned in Genesis 22, verse 18.
Advocates of this position argue that given Jesus’ explicit reference to his mission being limited to the Israelites, he falls short of fulfilling the universal dimension of the blessing foretold in Genesis 22, verse 18. In contrast, Muhammad is characterized in the Quran as a mercy extended to all worlds; thus, they assert that the “seed” referenced in Genesis 22, verse 18, pertains to Muhammad, rather than to Jesus.
The validity of this argument hinges on the interpretation of the scope of Jesus’ mission as presented in the New Testament, juxtaposed with the universal mission ascribed to Muhammad in the Quran.
Did Moses and Abraham know that the temple would be built in Jerusalem?
The Bible does not explicitly state that Moses and Abraham knew about the future construction of the Temple in Jerusalem. However, both figures are significant in the Jewish tradition regarding the covenant with God and the eventual establishment of a central place of worship.
- Abraham: He is often associated with the land of Canaan, which includes Jerusalem. The biblical narrative highlights that he established altars and worshiped God in various locations, symbolizing a connection to the land that would later become significant in Jewish history.
- Moses: He led the Israelites out of Egypt and received the Law at Mount Sinai. His connection to the Tabernacle, a mobile sanctuary, is significant, as it laid the groundwork for central worship in the future. The establishment of the Temple in Jerusalem is often viewed as a fulfillment of the promise of a permanent dwelling place for God, but there is no direct indication that Moses was aware of the future Temple.
In Jewish tradition, the idea of a Temple in Jerusalem is connected to prophecies and promises made later in the biblical narrative, particularly during the time of King David and Solomon. Therefore, while Moses and Abraham played crucial roles in the religious history of the Israelites, there is no definitive evidence that Moses and Abraham had knowledge of the Temple’s future construction.
How is Abraham linked to the Kaaba (House of God) in Mecca in Islam?
In Islam, Abraham is deeply connected to the Kaaba in Mecca, which is regarded as the House of God. According to Islamic tradition:
- Construction of the Kaaba: It is believed that Abraham, along with his son Ishmael, was instructed by God to build the Kaaba as a place of worship. The Kaaba is considered the first house of worship dedicated to the monotheistic belief in one God.
- Covenant and Submission: Abraham is viewed as a key figure in Islam for his unwavering submission to God’s will and his role as a prophet. His dedication to monotheism is foundational to Islamic beliefs.
- Pilgrimage (Hajj): The Kaaba is the focal point of the Hajj pilgrimage, one of the Five Pillars of Islam. Muslims from around the world perform rituals around the Kaaba, commemorating the actions of Abraham and Ishmael.
4.Significance of the Black Stone: The Black Stone (Hajar al-Aswad), set into the corner of the Kaaba, is said to have been given to Abraham by the angel Gabriel. It is revered by Muslims as a sacred object.
Overall, Abraham’s legacy as a prophet and the father of monotheism links him to the Kaaba (House of God), reinforcing the importance of the site in Islamic faith and practice.
ABRAHAMIC THEOLOGY 