Azahari Hassim
During the caliphate of ʿUmar ibn al-Khaṭṭāb, a remarkable incident occurred involving a Jewish rabbi. It is reported in authentic hadith collections that the rabbi approached ʿUmar and said:
“If this verse had been revealed to us in our scripture, we would have commemorated the day of its revelation as a festival.”
The verse in question is found in Surah al-Mā’idah 5:3:
“This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.”
ʿUmar replied that this verse was indeed revealed on a momentous day—during the Prophet Muhammad’s ﷺ final pilgrimage (Ḥajj al-Wadāʿ), which occurred on a Friday, the Day of ʿArafah.
Theological Significance of the Envy
To understand the rabbi’s envy, one must grasp the theological and eschatological significance behind the completion of religion in Islam, especially in light of Jewish expectations regarding the future restoration of divine worship.
In Judaism, especially in rabbinic tradition, animal sacrifice plays a central role in religious life and covenantal atonement. These offerings were to be made exclusively in the Jerusalem Temple, as prescribed in the Torah. However, since the Second Temple was destroyed by the Romans in 70 CE, this essential element of Judaism has been suspended. The absence of the Temple has left a theological void, with Jews still praying for the arrival of the Messiah and the rebuilding of the Third Temple to resume sacrificial rites.
Isaiah’s Prophecy and Its Ishmaelite Connection
The rabbi’s perspective seems to be influenced by a messianic and prophetic vision found in the Book of Isaiah, specifically Isaiah 60:7:
“All Kedar’s flocks will be gathered to you, the rams of Nebaioth will serve you; they will be accepted as offerings on My altar, and I will glorify the house of My glory.”
This verse is highly significant for several reasons:
1. Kedar and Nebaioth are explicitly named as sons of Ishmael (Genesis 25:13), representing prominent Arabian tribes.
2. The verse foresees a time when descendants of Ishmael—Arab peoples—will bring offerings to God.
3. These offerings will be accepted, and through them, God’s house (often interpreted as the Temple) will be glorified.
The prophecy envisions an eschatological role for Ishmael’s descendants in the worship of the One God—something traditionally seen as inconceivable within the framework of Jewish exclusivity.
Meccan Fulfillment vs. Jerusalem Expectation
Judaism awaits a literal fulfillment of Isaiah’s prophecy: the Arabs (sons of Ishmael) bringing sacrifices to Jerusalem’s Temple once it is rebuilt.
However, the rabbi in ʿUmar’s time may have begun to realize something profound: this prophecy, rather than pointing to a future temple in Jerusalem, appeared to be fulfilled in Mecca, during Hajj, where:
Sacrificial animals are brought by Muslims from all over the world—many of whom are descendants of Kedar and Nebaioth—as a commemoration of the moment when God tested Abraham with the command to sacrifice his son Ishmael.
These animals are sacrificed as part of the rites established by Prophet Muhammad ﷺ, who himself descends from Ishmael.
The rites of Hajj center around the Kaʿbah, referred to in the Qur’an as the first house built for the worship of God (Surah 3:96), and restored by Abraham and Ishmael.
Thus, Islam—through its rituals, lineage, and theology—perfectly aligns with the vision in Isaiah 60:7 in a way that neither Judaism (due to the absence of the Temple) nor Christianity (which spiritualizes and abolishes sacrifice) can.
Christian Response and Qur’anic Clarification
Many Christian theologians interpret Isaiah 60 as a prophecy of Arab conversions to Christianity, viewing Jesus’ atoning death as the end of all sacrifices. However, this interpretation contradicts the explicit sacrificial imagery in Isaiah 60:7, where animal offerings are accepted by God—a practice Christianity explicitly abandons.
Furthermore, the Qur’an offers a decisive theological clarification:
“Abraham was neither a Jew nor a Christian, but he was a ḥanīf, one inclining toward truth, a Muslim. And he was not of the polytheists.”
(Surah 3:67)
Islam asserts itself as the continuation and perfection of Abraham’s monotheism—without the distortion introduced by later religious developments. The Qur’anic declaration in Surah 5:3 signifies the culmination of divine guidance and the completion of Abraham’s covenant, now universalized through Islam.
Conclusion: Islam as the Fulfillment of Abrahamic Prophecy
The Jewish rabbi’s envy was not merely of a verse—but of a divine reality realized in Islam:
A perfected religion, firmly rooted in Abrahamic tradition.
Living sacrificial rites enacted by Ishmael’s descendants.
A universal house of worship (the Kaʿbah) glorified through acts of piety and submission.
Rather than await a future fulfillment through rebuilt temples or symbolic reinterpretations, Islam offers a living embodiment of prophetic hope—something the rabbis of old may have sensed, but could not accept.
This is why the verse in Surah 5:3 provoked not just admiration, but deep theological envy.
Hajj as the Fulfillment of Abrahamic Prophecy
Torah, Genesis 22 verse 18, reads:
“And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.”
It is believed the event of the Hajj in Mecca is the fulfillment of the biblical prophecy of Genesis 22 verse 18. According to the Islamic belief, Abraham offered Ishmael, not Isaac, as a sacrifice to God, emphasizing Ishmael’s role in fulfilling God’s covenant with Abraham. The event of Hajj proves that God made a covenant with Abraham through Hagar and Ishmael rather than Sarah and Isaac. How is this viewpoint presented?
The viewpoint that the Hajj in Mecca is a fulfillment of the biblical prophecy of Genesis 22 verse 18, and represents a covenant made by God with Abraham through Hagar and Ishmael, rather than Sarah and Isaac, is articulated based on several key aspects of Islamic belief and interpretation of religious texts:
- Prophecy of Genesis 22 verse 18: The verse in Genesis states, “And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” Some interpret this as a prophecy that is fulfilled through the descendants of Ishmael, Abraham’s son with Hagar. The Islamic narrative holds that it was Ishmael, not Isaac, who was offered by Abraham as a sacrifice to God. This signifies Ishmael’s importance in the fulfillment of God’s covenant with Abraham. The Hajj, as a major Islamic ritual commemorating the actions of Abraham and Ishmael, is seen as a manifestation of this blessing.
- The Hajj and Ishmael’s Legacy: In Islamic tradition, the Hajj includes rituals that are believed to commemorate the life and trials of Abraham and his son Ishmael. The ritual of Sa’i, where pilgrims travel back and forth between the hills of Safa and Marwah, is seen as a re-enactment of Hagar’s desperate search for water for her infant son Ishmael. According to Islamic belief, the well of Zamzam originated to rescue baby Ishmael.
- The Kaaba and Islamic Tradition: The Kaaba in Mecca, which is the focal point of the Hajj, is believed in Islamic tradition to have been built by Abraham and Ishmael as a house of worship to the one true God. This act of establishing monotheism in the region is viewed as a key part of fulfilling God’s covenant with Abraham.
- Universal Blessing and Unity of Humankind: The Hajj is seen as a fulfillment of God’s promise to bless all nations through Abraham’s descendants. The gathering of millions of Muslims from diverse nations during Hajj is viewed as a symbol of this blessing and the unity of humankind under God’s guidance.
- Continuity of Abrahamic Tradition: The Hajj is also seen as a continuation and fulfillment of the Abrahamic tradition of monotheism. This perspective posits that Islam, as the final revelation in the Abrahamic tradition, fulfills and perfects earlier revelations given to Jews and Christians.
This viewpoint is part of the broader Islamic interpretation of religious history, which sees Islam as both a continuation and a completion of the monotheistic tradition established by Abraham.
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.
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.
ABRAHAMIC THEOLOGY 