Azahari Hassim
Mark 1, verse 6 to 8 reads:
John wore clothing made of camel’s hair, with a leather belt around his waist, and he ate locusts and wild honey.
And this was his message: “After me comes the one more powerful than I, the straps of whose sandals I am not worthy to stoop down and untie.
I baptize you with water, but he will baptize you with the Holy Spirit.”
Certain scholars contend that the aforementioned prophecy is not applicable to Jesus.
The very preposition “after” clearly excludes Jesus from being foretold by John Baptist. They were both contemporaries and born in one and the same year. “He that is coming after me” says John, “is stronger than I.” This “after” indicates the future to be at some indefinite distance; and in the prophetical language it expresses one or more cycles of time.
It was not Jesus Christ who could be intended by John, because if such were the case he would have followed Jesus and submitted to him like a disciple and a subordinate. But such was not the case. On the contrary, we find John preaching baptizing, receiving initiates and disciples, chastizing King Herod, scolding the Jewish hierarchy, and foretelling the coming of another Prophet “more powerful” than himself, without taking the least notice of the presence of his cousin in Judea or Galilee.
The fact that John while in prison sent his disciples to Jesus, asking him: “Art thou that Prophet who is to come, or shall we expect another one?” clearly shows that the Baptist did not know the gift of prophecy in Jesus until he heard – while in the prison – of his miracles.
This testimony of Matthew 11, verse 3 contradicts and invalidates that of the Fourth Gospel, where it is stated that the Baptist, on seeing Jesus, exclaimed: “Behold the Lamb of God that taketh away the sin of the world!” The fourth Evangelist knows nothing of the cruel martyrdom of John.
The Prophet predicted by John the Baptist was undoubtedly Prophet Muhammad. Surah 2, verse 138, refers to Muhammad as the fulfillment of John’s prophecy in Mark 1, verse 7 about the one who would “baptize with the Holy Spirit.” This verse, describing the صِبْغَةَ اللَّهِ (Sibghah Allah or “Baptism of Allah”), symbolizes the transformative spiritual immersion brought through Muhammad’s divine revelation, aligning with the deeper spiritual renewal foretold by John.
John the Baptist is an important figure in the Christian tradition, known for baptizing Jesus Christ and calling for repentance. In the Gospel of Mark (1:7), he refers to the coming of a greater figure after him who will “baptize with the Holy Spirit.”
In Islamic belief, some scholars interpret John’s prophecy as alluding to the advent of Prophet Muhammad, who is seen as a transformative figure. The argument posits that Muhammad fulfills this prophecy by bringing a revelation that immerses believers in a spiritual understanding and connection with God.
The Arabic term صِبْغَةَ (sibghah) found in Surah Al-Baqarah, verse 138, is a profound word that connects to concepts of spiritual purification and immersion. The verse reads:
صِبْغَةَ اللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً ۖ وَنَحْنُ لَهُ عَابِدُونَ
“The Baptism of Allah. And who is better than Allah in Baptism. And we are worshippers of Him.”
Meaning of صِبْغَةَ (Sibghah)
The word صِبْغَةَ primarily means “to dye” or “to immersed.” In this context, it metaphorically conveys a form of complete immersion or transformation into the divine nature and guidance of Allah. The act of being “dyed” or “immersed” by the صِبْغَةَ اللَّهِ (Sibghah of Allah) symbolizes adopting and immersing oneself fully in the religion and guidance of Allah.
Connection to Baptism and Immersion
- Baptism – The term “baptism” originates from the Greek word βάπτισμα (baptisma), meaning “to immerse” or “to submerge.” In Christian tradition, baptism represents the act of cleansing and spiritual rebirth by immersing in water, symbolizing purification and renewal.
- Immersion – Both the Arabic term صِبْغَةَ and the Greek βάπτισμα convey a sense of being completely enveloped or immersed. In the case of صِبْغَةَ اللَّهِ, the immersion is not physical but a complete and transformative acceptance of the faith, values, and divine teachings of Allah.
Who Was John the Baptist in the Context of Judaism?
John the Baptist (Yochanan the Immerser in Hebrew)
Heritage and Family Background:
John the Baptist was born into a Jewish priestly family. His father, Zechariah, served as a priest in the Temple, which positions John within the religious elite of ancient Jewish society. This priestly lineage provided him with a deeply rooted connection to Jewish religious practices and customs.
Jewish Context of His Ministry:
John’s ministry took place within the context of Second Temple Judaism. He practiced and preached in the same cultural and religious milieu that was characterized by various Jewish sects, such as the Pharisees and Sadducees. His teachings were steeped in Jewish traditions and scripture.
Call for Repentance and Ritual Immersion:
He is known for his call for repentance, urging people to return to God and prepare for the coming of the Messiah. John emphasized the importance of spiritual renewal and moral rectification. His practice of ritual immersion (Tevilah) served as a symbol of purification, and it was a well-established Jewish practice to cleanse oneself in water as part of repentance rituals.
Adherence to Jewish Religious Framework:
Throughout his life and ministry, John operated entirely within the Jewish religious framework of his time. His teachings and actions were aligned with Jewish Law (Halacha) and the prophetic traditions of the Hebrew Bible. He did not advocate for the creation of a new religious system but rather sought to reform and renew Jewish faith and practice.
Judaism’s Perspective on John the Baptist:
In Jewish tradition, John the Baptist is not recognized as a prophet. While his role as a preacher and reformer is acknowledged, Judaism does not view him as a divinely appointed prophet akin to figures such as Moses, Isaiah, or Jeremiah. The criteria for prophethood in Judaism are specific and include direct revelation from God, which John does not fulfill according to traditional Jewish beliefs.
Conclusion:
In summary, John the Baptist is regarded as a significant religious figure within the context of Judaism, recognized for his calls to repentance and his role as a precursor to Jesus in Christian tradition. However, he is firmly rooted in the Jewish religious context and is not considered the founder of a new faith or as a prophet in Judaism.
The Prophesied Prophet: Bridging Deuteronomy, Isaiah, the Gospel of John, and the Quran
The prophecy of the Servant in Isaiah 42 and the mention of the Paraclete or Spirit of truth in John 16:13 are believed to refer to the “Prophet like Moses” foretold in Deuteronomy 18:18. Scholars studying the Dead Sea Scrolls have identified this figure as a prophetic Messiah or Messianic prophet.
This “new Moses,” as prophesied by Moses, elaborated by Isaiah, proclaimed by Jesus, and awaited by the Samaritans, is understood by Muslims to be none other than the Prophet of Islam. The Qur’an testifies to this in Sura 7:157, which states:
“Those who follow the Messenger, the unlettered prophet, whom they find written in what they have of the Torah and the Gospel, who enjoins upon them what is right and forbids them what is wrong, and makes lawful for them the good things and prohibits for them the evil, and relieves them of their burden and the shackles which were upon them. So they who have believed in him, honored him, supported him, and followed the light which was sent down with him—it is they who will be successful.”
Muslims believe that Muhammad fulfills the characteristics of this prophesied figure, one who would guide humanity towards righteousness and truth.
Connections in the Gospel of John
Several verses in the Gospel of John provide additional evidence of this awaited figure:
- John 1:21: When John the Baptist is questioned, he is asked, “Are you the Prophet?” This question indicates that there was an expectation among the Jewish people of a prophet who was distinct from the Messiah. Muslims interpret this figure as Muhammad, the “Prophet like Moses” foretold in Deuteronomy 18:18.
- John 6:14: After witnessing Jesus’ miracle of feeding the five thousand, the people say, “This is truly the Prophet who is to come into the world.” This statement reflects a continuing expectation of a prophet who would fulfill the role outlined in Deuteronomy 18:18, and Muslims connect this expectation to Muhammad.
- John 7:40: During Jesus’ ministry, some of the crowd exclaim, “This is truly the Prophet.” This again highlights the anticipation of a prophet who would come after Jesus. Muslims interpret these statements as pointing to Muhammad, who they believe completed the prophetic mission initiated by Moses and proclaimed by Jesus.
The Jewish expectation of a prophet, as seen in John 1:21, John 6:14, and John 7:40, is closely connected to the Paraclete described by Jesus in John 16:13. Both figures are portrayed as divinely guided messengers who convey God’s words and truth to humanity. Muslims interpret these passages as consistent with the Islamic understanding of Muhammad as the fulfillment of Deuteronomy 18:18, completing the prophetic mission initiated by Moses and carried forward by Jesus. In this view, the Paraclete is not the Holy Spirit but rather a human prophet who fulfills these biblical prophecies.
It is significant to note that nowhere in the Gospels does Jesus explicitly claim to be the prophet predicted by Moses in Deuteronomy 18:18. Instead, his mission is often described in terms that align more closely with his role as the Messiah. This distinction leaves open the possibility of another figure fulfilling the role of the prophet like Moses, as anticipated in Jewish and Samaritan traditions and interpreted by Muslims to refer to Muhammad.
Bridging Religious Traditions
The connection between these religious texts highlights a common thread running through different faith traditions. The prophecies in Deuteronomy, Isaiah, and the Gospel of John, along with the confirmation in the Qur’an, point to a promised figure who will guide people toward righteousness and truth. The recognition of Muhammad as this prophesied figure serves as a bridge between the Abrahamic faiths, emphasizing shared values of morality, spirituality, and devotion to God.
By identifying Muhammad as the Prophet foretold in the Torah and Gospel, Muslims find confirmation of their faith within earlier scriptures, fostering a deeper sense of continuity and shared spiritual heritage among the monotheistic traditions.
Islam: Restoration of Abrahamic Faith – Theological Perspectives and Historical Claims
Islam is often regarded as a restored religion of Abraham, a belief held by its followers who argue that both Judaism and Christianity have deviated from the original teachings that Abraham imparted. This perspective is rooted in the Islamic understanding of religious history and the role of prophets, which includes a staunch belief in the oneness of God (Tawhid) and a commitment to following the path laid down by earlier prophets.
Adherents of Islam assert that Judaism has altered the narrative surrounding the sacrifice of Abraham’s son. In the Islamic tradition, it is believed that the son intended for sacrifice was Ishmael, rather than Isaac. This belief is significant in Islamic theology as it emphasizes Ishmael’s importance in the lineage of prophets, particularly because he is considered an ancestor of the Prophet Muhammad. This interpretation contrasts with the Jewish tradition, which identifies Isaac as the significant figure in this narrative. The Islamic stance highlights the idea that the earlier teachings regarding the significance of sacrifice and obedience to God have been misrepresented or transformed over time within the Jewish faith.
Moreover, Islam critiques Christianity for departing from strict monotheism by introducing the doctrine of the Trinity, which represents God as three distinct persons in one essence: the Father, the Son, and the Holy Spirit. From the Islamic perspective, this concept compromises the fundamental belief in the absolute oneness of God, which is a core tenet of Islam. Furthermore, followers of Islam believe that Christianity has altered certain religious practices, including the practice of circumcision, which is seen in the Jewish tradition as a covenantal sign between God and Abraham’s descendants. Muslims maintain that these modifications reflect a broader deviation from the original teachings provided to Abraham and the subsequent prophets.
In essence, from the Islamic viewpoint, Islam is viewed as the true restoration of the teachings of Abraham and the final message of God. This belief is prominently articulated in the Quran, which Muslims regard as the literal word of God as revealed to Muhammad. The Quran not only upholds the messages and doctrines of previous prophets but also clarifies perceived distortions in their teachings, reaffirming the importance of monotheism and a direct relationship with God without intermediaries. Thus, Islamic theology sees itself as the culmination and fulfillment of the divine guidance that began with Abraham, aiming to correct and restore the spiritual path for humanity as intended by the Creator.
ABRAHAMIC THEOLOGY 