---

Azahari Hassim

Certain individuals argue that the reference to the “seed” in Genesis 22, verse 18, does not pertain to Jesus due to his words in Matthew 15, verse 24. Instead, they point to Muhammad based on Surah 21, verse 107. How is their argument articulated?

The argument that the “seed” mentioned in Genesis 22, verse 18, refers to Muhammad rather than Jesus is articulated by contrasting biblical and Quranic texts. Here’s how the argument is structured:

Genesis 22, verse 18, states:

“And through your offspring all nations of the earth will be blessed, because you have obeyed My voice”.

The Hebrew word used for “offspring” or “seed” is “zera”, which can be a collective singular noun, implying it could refer to a single individual or a group.

In Matthew 15, verse 24, Jesus says:

“I was sent only to the lost sheep of the house of Israel”.

This statement is interpreted by some to mean that Jesus’ mission was primarily focused on the Israelites and not on all nations directly. This interpretation is used to argue that Jesus was not the fulfillment of the promise in Genesis 22, verse 18, which speaks of a blessing to “all nations”.

Surah 21, verse 107 of the Quran states:

“And We have not sent you, [O Muhammad], except as a mercy to the worlds”.

This verse is interpreted to mean that Muhammad’s mission was universal, extending to all of humanity, which aligns with the promise in Genesis 22, verse 18, about blessing all nations.

The proponents of this view argue that since Jesus explicitly stated his mission was to the Israelites, he does not fulfill the universal aspect of the blessing promised in Genesis 22, verse 18.

In contrast, Muhammad is described in the Quran as a mercy to all worlds, which they believe aligns more closely with the promise of a blessing to all nations. Therefore, they conclude that the “seed” in Genesis 22, verse 18, refers to Muhammad rather than Jesus.

This argument hinges on the interpretation of Jesus’ mission scope in the New Testament and the universal mission attributed to Muhammad in the Quran.

There are some scholars who believe the prophethood of Muhammad is related to Abraham’s near sacrifice of Ishmael. Therefore, Muslims commemorate Eid al-Adha or the Feast of Sacrifice. How is this argument articulated?

The argument that the prophethood of Muhammad is related to Abraham’s near sacrifice of Ishmael is based on the Islamic tradition that Abraham was commanded by God to sacrifice his son Ishmael, not Isaac as mentioned in the Bible.

This event is seen as a test of Abraham’s faith and obedience to God, and Ishmael’s willingness to be sacrificed is seen as a demonstration of his own faith and submission to God’s will.

In Islamic theology, this event is considered a precursor to the prophethood of Muhammad, who is seen as a descendant of Ishmael. The story of Abraham’s sacrifice is commemorated by Muslims during the Eid al-Adha, or the Feast of Sacrifice, which is one of the most important Islamic holidays.

The argument is articulated as follows:

1. Abraham was commanded by God to sacrifice his son Ishmael, as mentioned in the Quran (Surah 37: 100 to 108).
2. Ishmael was willing to be sacrificed, demonstrating his faith and submission to God’s will.
3. This event is seen as a test of Abraham’s faith and obedience to God.
4. The prophethood of Muhammad is related to this event, as he is a descendant of Ishmael.
5. The story of Abraham’s sacrifice is commemorated by Muslims during the Eid al-Adha, which is a celebration of Abraham’s faith and obedience to God.

Therefore, the prophethood of Muhammad is seen as a continuation of the legacy of Abraham and Ishmael, and the story of Abraham’s sacrifice is seen as a precursor to the prophethood of Muhammad.

---

Genesis

first book of the Old Testament, which includes the stories of the creation of the world, Adam and Eve, the Flood, and the history of the Jewish patriarchs Abraham, Isaac, Jacob, and Joseph (who brought his people to Egypt).

The Significance of Ishmael in Islamic Faith

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:

1. 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.
2. 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.
3. 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.
4. 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.
5. 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.
6. 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.

---

Search

Search

---

Azahari Hassim

There are those who argue that the fulfillment of the prophecy in Genesis 12, verses 2 to 3 can be seen in the Islamic Hajj as mentioned in Surah 22, verse 27, of the Quran, while Genesis 15, verse 18, is believed to be fulfilled through the spread of Islam as stated in Surah 24, verse 55, of the Quran, and Genesis 22, verse 18, through the figure of Muhammad, as referenced in Surah 21, verse 107, of the Quran. It is believed Ishmael, rather than Isaac, was the son of a near sacrifice. How do they present their argument?

Those who argue that certain prophecies in the Hebrew Bible (Genesis) are fulfilled through Islam present their argument by drawing parallels between specific verses in the Bible and corresponding verses in the Quran. Here’s a detailed look at how they present their argument:

1. Genesis 12, verses 2 to 3, and the Islamic Hajj (Surah 22, verse 27):
   Genesis 12, verses 2 to 3: God promises Abraham that his descendants will become a great nation and that all peoples on earth will be blessed through him.
   Surah 22, verse 27: This verse in the Quran commands Abraham to proclaim the pilgrimage (Hajj) to all humanity, promising that people will come to it from every distant place.

Argument: Proponents argue that the fulfillment of the prophecy in Genesis 12, verses 2 to 3 can be seen in the annual Islamic pilgrimage to Mecca (Hajj), which attracts millions of Muslims from around the world, thus becoming a significant gathering of Abraham’s spiritual descendants and a blessing to all nations.

2. Genesis 15, verse 18, and the spread of Islam (Surah 24, verse 55):
   Genesis 15, verse 18: God makes a covenant with Abraham, promising his descendants land from the river of Egypt to the Euphrates.
   Surah 24, verse 55: This verse states that God has promised those who believe and do good deeds that they will be made successors on the earth, establish their religion, and replace their fear with security.

Argument: They argue that the spread of Islam and the establishment of Muslim rule across vast territories, including the lands mentioned in Genesis 15, verse 18, is a fulfillment of this biblical promise. The spread of Islam is seen as the realization of the divine promise to give Abraham’s descendants through Ishmael dominion and establish a lasting religious legacy.

3. Genesis 22, verse 18 and the figure of Muhammad (Surah 21, verse 107):
   Genesis 22, verse 18: God tells Abraham that through his offspring all nations on earth will be blessed because he obeyed God.
   Surah 21, verse 107: This verse refers to Muhammad as a mercy to all the worlds.

Argument: The argument here is that Muhammad, considered a descendant of Abraham through Ishmael, fulfills the promise that all nations will be blessed through Abraham’s offspring. The message of Islam brought by Muhammad is seen as a universal blessing, aligning with the biblical prophecy.

4. The near sacrifice of Ishmael rather than Isaac:

Islamic tradition: It holds that it was Ishmael, not Isaac, whom Abraham was asked to sacrifice. This belief is based on interpretations of Quranic verses and Hadith (prophetic traditions).

Genesis 22: The Bible mentions Isaac as the son who was to be sacrificed.

Argument: Those presenting this viewpoint argue that the Quranic narrative and Islamic tradition correct or clarify the identity of the son in the near-sacrifice story, suggesting that Ishmael was the intended sacrifice. This reinforces the connection between Abraham’s covenant and the lineage through Ishmael, leading to the rise of Islam and the prophetic mission of Muhammad.

In summary, these arguments are based on interpreting and correlating specific biblical prophecies with Quranic revelations and historical events in Islam. This perspective emphasizes the continuity and fulfillment of Abrahamic promises through the spread and practices of Islam, with a particular focus on the significance of Ishmael and his descendants.

---

Holy Quran 2:124

Remember, when his Lord tried Abraham by a number of commands which he fulfilled, God said to him: “I will make you a leader among men.” And when Abraham asked: “From my progeny too?” the Lord said: “My pledge does not include transgressors.”

---

Theology

study of God or gods, either that which is known by reasoned deduction from the natural world (natural theology) or known only through divine revelation (revealed theology), as in the scriptures of Christianity, Islam, or other religions.

Islam as the Restored Faith of Abraham: Addressing Perceived Deviations in Judaism and Christianity

Islam is considered as a restored religion of Abraham due to Judaism corrupting their text as regards a son whom Abraham was commanded to sacrifice. At the same time, Christianity corrupted their scripture concerning the oneness of God and the rite of circumcision. What is the explanation for this?

The belief that Islam is a restored religion of Abraham stems from the belief that both Judaism and Christianity deviated from the original teachings of Abraham. According to Islamic beliefs, Judaism corrupted their text by incorrectly interpreting the command to sacrifice a son, as mentioned in the Quran. Muslims believe that Abraham was commanded to sacrifice his son Ishmael, not Isaac as mentioned in the Hebrew Bible.

Similarly, Muslims believe that Christianity corrupted their scripture by deviating from the belief in the oneness of God (monotheism) and by modifying the rite of circumcision. Islam emphasizes the concept of tawheed, which is the belief in the oneness of God, and questions the Trinity as mentioned in Christian theology. Islam also practices circumcision, although the method and significance may differ from those in Judaism and some Christian traditions.

These differences and perceived corruptions are seen from the perspective of Islamic theology, which asserts that Islam is the restoration of the original teachings of Abraham, as revealed in the Quran.

---

Search

Search

---

Azahari Hassim

The reason why Jews do not consider Hagar as one of their matriarchs is primarily due to the differences in religious and cultural traditions between Judaism and Islam.

In the Hebrew Bible, Hagar is depicted as the Egyptian maidservant of Sarah, the wife of Abraham. According to the narrative, Sarah was unable to conceive a child, so she offered Hagar to Abraham as a surrogate mother. Hagar gave birth to Ishmael, who is considered to be the ancestor of the Arab people.

In Jewish tradition, the matriarchs are Sarah, Rebecca, Rachel, and Leah, who are the wives of Abraham, Isaac, and Jacob respectively. These women are seen as the primary foremothers of the Jewish people, and their stories are central to the Jewish narrative and religious practices.

Islam, on the other hand, recognizes Hagar as an important figure and considers her to be the mother of Ishmael, who is seen as a prophet in Islamic tradition. Muslims believe that Abraham and Ishmael, together with Hagar, built the Kaaba in Mecca, which is one of the holiest sites in Islam.

While Hagar is an important figure in Islam, the focus on the Jewish matriarchs in Jewish tradition has led to her being excluded from the list of Jewish matriarchs.

---

Some Midrashic texts suggest that Hagar and Keturah, the woman whom Abraham marries after Sarah’s death, are the same person. The Midrash suggests that after Hagar was sent away, she later returned to Abraham under the name Keturah, which means “incense,” symbolizing that her deeds had become pleasing to God.

Midrash Genesis Rabbah 61:4

Hagar’s Legacy: Exploring the Intersection of Biblical Prophecy and Islamic Tradition

Hagar, an Egyptian woman with no power or status, is the first person in Scripture to be visited by an angel and the only person in Scripture to give God a name—El Roi, “the God who sees me.” In the midst of her pain and struggle, Hagar receives God’s blessing and promises.

It is believed that the prophecy of Hagar predated the Torah revealed to the Israelites. The Torah reiterated her prophecy, whose fulfillment is realized in the ritual Hajj of Islam. Some argue that the scribes of ancient Israelites attempted to tone down its importance. How is the argument articulated?

The argument as presented suggests that the prophecy of Hagar, which is believed to have predated the Torah, finds its fulfillment in the Islamic ritual of Hajj, and that the scribes of ancient Israel attempted to diminish its significance. Here’s how this argument is explained:

1. Pre Torah origins: This argument posits that the prophecy of Hagar and her descendants, including Ishmael, existed prior to the revelation of the Torah to Moses. Supporters of this view often point to the genealogical and historical connections between Hagar and Ishmael and the founding of the Arab people.
2. Prophecy reiterated in Torah: The claim is made that the Torah, when it was revealed to the Israelites, reiterated and acknowledged the prophecy related to Hagar and Ishmael. This acknowledgment can be found in the biblical narrative where Hagar and Ishmael’s story is mentioned.
3. Importance of the Hajj ritual: Proponents then assert that the fulfillment of Hagar’s prophecy, as reiterated in the Torah, can be seen in the Islamic ritual of Hajj. They argue that Hajj, which is a pilgrimage to the Kaaba in Mecca, Saudi Arabia, is seen as a direct link to Hagar and Ishmael and represents the fulfillment of their destiny. This ritual is regarded as a significant practice in Islam and is central to the religious identity of Muslims.
4. Suppression of Hagar’s significance: The argument continues by suggesting that the scribes of ancient Israel attempted to downplay the importance of Hagar and her descendants, including Ishmael, due to theological and political motivations. It is proposed that, in shaping the biblical narrative, these scribes might have marginalized or selectively emphasized certain aspects to elevate the prominence of Isaac and the Israelite lineage over Ishmael.

It’s important to note that this argument reflects a particular perspective and interpretation. There are different viewpoints on this topic, and scholars hold a wide array of opinions regarding the relationship between biblical narratives, biblical redaction, and the Islamic tradition.

---

---

Search

Search

---

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:

1. 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.
2. 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.
3. 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.
4. 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.
5. 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.

Mecca

Muslims believe that the valley of Mecca was chosen by God as a holy place at the beginning of time, and that the first settlement at Mecca was established when the Prophet Abraham was commanded by God to send his wife, Hagar, and their son, Ishmael, into the desert. This was an act of faith, by which Abraham entrusted his wife and son to God’s care.

Abraham’s Sacrifice: An Islamic Perspective on Potential Scribal Interpolation in Genesis 22

Micah 6, verse 7, reads:

“Will the Lord be pleased with thousands of rams, with ten thousand rivers of olive oil? Shall I offer my firstborn for my transgression, the fruit of my body for the sin of my soul?“

Jeremiah 8, verse 8, reads:

“’How can you say, “We are wise, for we have the law of the Lord,” when actually the lying pen of the scribes has handled it falsely?“

Several Islamic scholars believe Micah 6, verse 7, and Jeremiah 8, verse 8, may reflect a scribal interpolation of Isaac’s name in Genesis 22. The son who was nearly sacrificed is believed to have been Ishmael, not Isaac. What is the articulation of their argument?

The argument presented by some Islamic scholars regarding the potential scribal interpolation of Isaac’s name in Genesis 22 is based on several key points:

1. Quranic perspective: The Quran mentions the story of Abraham being commanded to sacrifice his son but does not explicitly name the son. Islamic tradition generally holds that it was Ishmael, not Isaac, who was to be sacrificed.
2. Textual analysis of Micah 6, verse 7: This verse states, “Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?” Some Islamic scholars interpret this as a reference to the sacrifice story and argue that since Ishmael was Abraham’s firstborn, this verse supports the idea that Ishmael was the intended sacrifice.
3. Interpretation of Jeremiah 8, verse 8: This verse reads, “How can you say, ‘We are wise, for we have the law of the Lord,’ when actually the lying pen of the scribes has handled it falsely?” Islamic scholars use this to suggest that scribes may have altered biblical texts, potentially including the story of Abraham’s sacrifice.
4. Historical context: Some scholars suggest that the emphasis on Isaac in Jewish traditions may have led to a gradual change in the story, resulting in Isaac’s name being added to the biblical narrative.
5. Linguistic analysis: Some scholars examine the original Hebrew text and argue that there are inconsistencies or ambiguities that could support the idea of later interpolation.
6. Theological implications: The argument often ties into broader Islamic theological perspectives on the role and significance of Ishmael in the Abrahamic tradition.

It is crucial to emphasize that this perspective is not universally embraced by scholars of comparative religion, and it is just one interpretation within a multifaceted interfaith discussion. The argument relies heavily on interpretation and inference, as there is no direct textual evidence of interpolation in the Genesis account itself.

This perspective challenges traditional Jewish and Christian understandings of the text and highlights the different ways sacred texts can be interpreted across religious traditions.

Interpreting the ‘Seed’: The Debate Over Jesus’ Mission and Genesis 22:18

Some believe that the “seed” mentioned in Genesis 22, verse 18, is not Jesus because of his statement in Matthew 15, verse 24. How is this argument articulated?

The argument concerning the “seed” mentioned in Genesis 22, verse 18, and Jesus’ statement in Matthew 15, verse 24, involves interpreting biblical texts and understanding the scope of Jesus’ mission according to the New Testament.

In Genesis 22, verse 17 to 18, God promises Abraham,

“I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, and through your offspring (seed) all nations on earth will be blessed, because you have obeyed me.”

This promise, particularly the part about “through your offspring all nations on earth will be blessed,” is seen by Christians as a messianic prophecy referring to Jesus Christ. The argument that it refers to Jesus is supported by passages in the New Testament, such as Galatians 3, verse 16, where Paul explicitly identifies Christ as the “seed” to whom the promise was made.

However, some argue that the “seed” mentioned in Genesis cannot be Jesus based on His statement in Matthew 15, verse 24. In this passage, Jesus says,

“I was sent only to the lost sheep of Israel.”

This statement is made in the context of Jesus initially refusing to help a Canaanite woman who asks Him to heal her demon-possessed daughter. Jesus’ declaration of being sent only to the lost sheep of Israel is interpreted by some as evidence that His mission was exclusively to the Jewish people, not to all nations.

Thus, the argument against Jesus being the “seed” mentioned in Genesis 22, verse 18, is articulated by pointing out a perceived contradiction between the universal blessing promised to Abraham’s seed (implying a mission to all nations) and Jesus’ own words limiting His mission to the Israelites.

Critics of the view that Jesus is the fulfillment of the Genesis prophecy might argue that if Jesus Himself stated His mission was only to the Israelites, then He cannot be the “seed” through whom all nations on earth are blessed, as described in Genesis.

In summary, based on Jesus’ statement, some believe that Jesus saw his mission primarily as being directed towards the Jewish people and not necessarily towards all humanity. Therefore, they argue that it is unlikely for Jesus to be directly linked to the “seed” promised to Abraham in Genesis 22, verse 18.

---

Search

Search

---

Azahari Hassim

It is believed that pre-Islamic Arab traditions concerning Hagar, sacrifice of Ishmael, and circumcision predate the Torah given to the children of Israel. How is this argument articulated?

The argument that pre-Islamic Arab traditions concerning Hagar, the sacrifice of Ishmael, and circumcision predate the Torah given to the children of Israel is often articulated by examining historical, religious, and cultural contexts. Here’s how this argument is typically laid out:

1. Historical Context: Proponents of this argument suggest that the Arabian Peninsula had its own religious and cultural traditions long before the advent of Islam. These traditions were oral and transmitted through generations, which could predate the written texts of the Torah.
2. Hagar and Ishmael: In the Islamic tradition, Hagar and Ishmael are considered important figures. Hagar, a maidservant of Sarah (Abraham’s wife), and her son Ishmael were sent away to the desert. This narrative is similar but not identical to the one found in the Torah. The significance of Hagar and Ishmael in Arab tradition suggests that their story was well-established among Arabs before the advent of Islam and possibly before the Torah was written.
3. Sacrifice of Ishmael: Islamic tradition holds that Abraham was commanded to sacrifice his son Ishmael, not Isaac as in the Torah. This narrative is central to the Islamic festival of Eid al-Adha. The belief is that this tradition was already present among Arabs and was later formalized in Islamic texts. The argument is that since this tradition is integral to Arab culture and predates the Quran, it could also predate the Torah.
4. Circumcision: Circumcision is a practice shared by both Jewish and Islamic traditions. In Islam, it is considered a practice that predates the Quran, suggesting it was already a well-established ritual among pre-Islamic Arabs. The continuity of this practice in Arab culture supports the argument that it was part of their tradition before the Torah was given.
5. Cultural Transmission: The argument includes the idea that cultural and religious practices can be transmitted and preserved orally for generations. The Arabs, being a largely oral society, would have maintained their traditions independently of written texts. This oral transmission is posited to have preserved these traditions from a time predating the written Torah.
6. Comparative Religious Studies: Scholars who support this view often compare religious texts and traditions. They argue that similarities between the Jewish and Arab narratives do not necessarily indicate borrowing from the Torah but rather point to a shared or parallel development of traditions.

In summary, the argument is that these traditions were part of the pre-Islamic Arab cultural and religious fabric, transmitted orally over generations, and thus could predate the written accounts of the Torah. This perspective emphasizes the antiquity and independence of Arab traditions in relation to Jewish scripture.

---

Muhammad and the Hebrew prophets

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.

How did God fulfill the prophecy of Hagar, the mother of Ishmael, in the desert?

Some believe that the prophecy in the Torah (Genesis 21 verse 18) was fulfilled when God established Hajj as an Islamic rite. Pilgrims perform Sa’i in memory of Hagar, who searched for water for her infant son, Ishmael, in the desert, and God provided them with the well of Zamzam. Sa’i, which involves walking seven times between the hills of Safa and Marwa in Mecca, is one of the essential rituals of Hajj and Umrah. How is this argument articulated?

There is a belief among some Muslims that the prophecy mentioned in Genesis 21 verse 18 was fulfilled through the establishment of Hajj in Islam. This verse of the Torah prophesies that God will make a great nation from the descendants of Ishmael, the son of Abraham and Hagar. The argument connecting the Islamic narrative with the story in the Torah can be articulated through a few key points:

1. Biblical Story of Hagar and Ishmael: In the Torah, the story of Hagar and her son Ishmael, who were cast into the desert, is recounted. In Genesis 21 verse 18, God tells Hagar,

“Lift up the boy and hold him fast with your hand, for I will make him into a great nation.”

This is often interpreted as a divine promise of Ishmael’s survival and future significance.

2. Link to the Prophecy: The argument connects the establishment of Hajj, including the ritual of Sa’i, to the fulfillment of the prophecy in Genesis. It’s posited that God’s establishment of these rituals and the continued commemoration by millions of Muslims is a fulfillment of the promise made to Hagar regarding Ishmael.

In summary, the act of Sa’i is not only a way for pilgrims to remember and honor Hagar’s struggle but also to symbolize the fulfillment of the prophecy in the Torah through the establishment of the ritual of Hajj in Islam.

---

lshmael

in the Old Testament, son of Abraham and his wife Sarah’s Egyptian maid Hagar; traditional ancestor of Muhammad and the Arab people. He and his mother were driven away by Sarah’s jealousy. Muslims believe that it was Ishmael, not Isaac, whom God commanded Abraham to sacrifice, and that Ishmael helped Abraham build the Ka’aba in Mecca.

Search

Search