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Muhammad in
The Bible |
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In
the name of Almighty God,
the Merciful, the Compassionate
“Those
who follow the Apostle, the unlettered Prophet, whom they find
mentioned in their own Scriptures, in the Torah and the Gospel…” (Quran
7:157; Trans.: Yusuf Ali)
Reference to the Bible
Is
it justifiable for Muslims to quote the Bible or quote from it? There appears
to be two common and extreme misconceptions about the Muslims’ attitudes
towards the Bible:
a)
that Muslims base their faith in full or in part on the Bible;
b)
that Muslims reject the Bible in toto and accept no single word of it.
For
Muslims the Qur’an is the last but not the only holy book revealed by Allah
to mankind through His messengers. It is, however, the only holy book which
remained intact from the time of its revelation until the present time. Not
only is the full text of the Qur’an available, but it is also available in
the full and exact form as uttered by Prophet Muhammad (peace be upon him) at
the time of its revelation and in the original language in which it was
revealed (Arabic). No addition, deletion, or interpolation found its way into
the Qur’an. For Muslims, the Qur’an is the only remaining authoritative
and authentic revelation available to mankind; authoritative because an
objective study of the Qur’an clearly shows its divine origin; and authentic
because of the conclusive evidence that it remained intact and was transmitted
to us as it was revealed without being mixed with human and philosophical
ideas and doctrines. As such, Muslims do not need any other scriptures to base
their faith on, either in full or in part.
On
the other hand, it is erroneous to think that Muslims reject the Bible in toto
and do not accept a single passage of it. There are at least two reasons for
this:
a)
One of the main articles of faith in Islam is the belief in all prophets and
messengers sent before the advent of the last of them, Prophet Muhammad. This
also necessitates believing in the holy books revealed to those prophets in
the original forms of their revelation;
b)
According to the Qur’an all prophets were Muslims (i.e. those who
consciously and lovingly submitted to the will of Allah), what they taught was
nothing but earlier versions of Islam (conscious and loving submission to
Allah) and their sincere followers were Muslims as well. The fact that the
transmission of earlier revelations, prior to the Qur’an suffered from
inaccuracies and misinterpretations does not justify a total and categorical
rejection of such scriptures. There are bound to be some passages and portions
of the Bible whose essence, if not wording, need not be rejected by Muslims.
Criterion
of Acceptance
What
is the Muslim basis or criterion for accepting or not accepting portions or
passages from the Bible? The Qur’an itself provides such criterion:
“And
unto you have We revealed the Scripture with the truth, confirming whatever
Scripture was before it, and a watch over it .... “ (the Qur’an 5:48)
This
emphasizes two main aspects of the Qur’an:
a)
The Qur’an confirms those teachings or passages of previous scriptures which
remained intact.
b)
The Qur’an is the last, complete, authoritative and authentic revelation. It
is the final arbiter and the only criterion to correct any inaccuracy or
misinterpretation which might have occurred in the transmission of scriptures.
It helps in discovering human additions to or interpolations of previous
revelations, even as it reveals possible deletions which might have taken
place through the centuries prior to its revelation (the Qur’an). Indeed one
of the names of the Qur’an is al-Furqan (the criterion which distinguishes
between right and wrong, truth and falsehood).
It
follows therefore that a Muslim has no reason to reject the essence of any
passage in the Bible if such a passage is confirmed by the Qur’an. For
example, we read in the New Testament a reiteration of one of the Ten
Commandments:
“And
Jesus answered him. The first of all commandments is hear, 0 Israel; the Lord
our God is one Lord” (Mark 12:29)
A
Muslim who reads this passage in the Qur’an can find no objection to its
essence. After all the Qur’an confirms:
“Say
He is Allaah, the One and Only (God)” (The Qur’an 112:1)
If,
however, a Muslim reads in the Bible (or other previous scriptures for that
matter) accusations of major moral sins levied against great prophets or
doctrines which are totally negated in the Qur’an, the Muslim accepts only
the Qur’anic version as the original unadulterated truth, revealed by Allah
(God).
Likewise
if the Bible (or other scriptures) contains apparent prophecies about the
advent of Prophet Muhammad, and if the Qur’an confirms that fact, then there
is nothing unusual or objectionable in referring to such prophecies.
Qur’anic
Reference to Prophecies
Is
there any conclusive Qur’anic basis for claiming that the Bible did contain
prophecies about the advent of Prophet Muhammad?
The
original revelations given to prophets in the past contained a complete and
clear profile of the advent of Prophet Muhammad. Even in its present form(s)
the Bible still contains several such prophecies as will be shown in the
forthcoming chapters.
It
is useful, however, to start off by documenting the above statement.
a.
Describing true believers, the Qur’an states:
“Those who follow the messenger, the Prophet who can neither read nor write,
whom they will find described in the Torah and the Gospel which are with
them). He will enjoin on them that which is right and forbid them that which
is wrong. He will make lawfu1 for them all good things and prohibit for them
only the foul; and he will relieve them of their burden and the fetters that
they used to wear. Men those who believe in him, and honor him, and help him,
and follow the light which is sent down with him: they are the successful.”
(The Qur’an 7:157).
This ‘ayah (passage) indicates that the characteristics as well as the
teaching of that “Apostle, the unlettered Prophet” were mentioned in the
“Torah” and the “Gospel”.
a.
Quoting the Prophet Jesus (peace be upon him), the Qur’an states:
“And when Jesus, son of Mary said: 0 children of Israel: Lo! I am the
messenger of Allah unto you, confirming that which was (revealed) before me in
the Torah, and bringing good tidings of a messenger who will come after me,
whose name is praised one. Yet when he has come unto them with clear proofs,
they say: This is mere magic. (The Qur’an 61:6).
An interesting aspect of this ‘ayah is that it indicates that in the
original revelation uttered by Prophet Jesus, even the name of the
long-awaited messenger was given: Ahmad, which is another name of Prophet
Muhammad. This issue will be further discussed later on.
Name
or Signs?
Turning
to the Bible, some may hasten to ask: I read the Bible several times, but
never saw the name Muhammad. What is the justification for the title
“Muhammad in the Bible?”
Many
Christian theologians find no difficulty in pointing out what they consider as
clear prophecies of the advent of Jesus. Where in the Old Testament does the
name Jesus appear? Nowhere’ The main question is whether or not the profile
of “that prophet” to come was materialized, and who fits that profile?
The
profile of Prophet Muhammad was so clear to many Jews and Christians among his
contemporaries that many of them embraced Islam and accepted him as the
fulfillment of numerous Biblical prophecies. Ever since, there have been many
others who arrived at the same conclusion. Further questions pertaining to the
possible mention of Muhammad’s name will be discussed later.
Biblical
Prophecies About Jesus
Does
that previous discussion mean that all prophecies which were believed to have
been fulfilled in Prophet Jesus were actually fulfilled in Prophet Muhammad
instead?
There
is no reason to rule out the possibility that some of the Old Testament
Prophecies were in fact fulfilled in Prophet Jesus. This does not constitute a
problem for the Muslims. On the authority of the Qur’an alone, the Muslims
accept Jesus as a legitimate and major prophet of Allah. The same was
reiterated in the sayings of Prophet Muhammad. There are, however, several Old
Testament prophecies which were for a long time misinterpreted so as to apply
to Jesus. Such prophecies do in fact refer to Prophet Muhammad. One such
prophecy is in Deuteronomy 18:18 to be discussed later. Analysis and
reinterpretation of such prophecies should in no way reflect negatively on the
honoured status of Prophet Jesus in the hearts of Muslims. It is rather a
revelation of the truth which would have been proclaimed by Jesus himself if
he were among us today.
Main
Elements in Muhammed’s Profile.
What
then are the elements of the “profile” of Prophet Muhammad as depicted in
the Bible?
That
profile includes six crucial elements:
1.
The lineage of the prophet,
2.
His characteristics,
3.
The location from which he was to come,
4.
The revelation which was to be given to him,
5.
Events which were to take place in his lifetime, and
6.
The time when he was to come.
Lineage
of “That Prophet”
Prophet Abraham: Common Father
Jews,
Christians, and Muslims claim a common father, Prophet Abraham, the patriarch
of monotheism. What does his family tree look like?
A
simple look at it may help show some of the key figures in the Abrahamic
family tree.
Abraham
married Sarah From their union they had in their progeny the following
prophets: Isaac, Jacob, Joseph, Moses, David, Solomon, and Jesus.
Abraham
married Hagar. From their union they had in their progeny the following
prophets: Ishmael and Muhammad.
According
to the Bible, Abraham was first named to Sarah who happened to be a barren
woman and bore him no children (Genesis 16:1).
In
the chronology of the Book of Genesis, God made an important promise to
Abraham, even before any child was born to him:
“And
I will make of thee a great nation, and I will bless thee, and make thy name
great; and thou shalt be a blessing. And I will bless them that bless thee:
and in thee shall all families of the earth be blessed. “ (Gen. 12:2-3)
In
a later chapter in the Book of Genesis (Gen. 16) we are told that Sarah gave
Abraham a handmaid (Hagar) to be his wife, in the hope that she may bear a
child to Abraham.
Hagar
did bear Abraham’s first child whose name, Ishmael (peace be upon him),
meaning “God hears”, was given by the angels (Gen. 16:11). For the
following fourteen years, Ishmael was Abraham’s only child.
After
the birth of Ishmael and before the birth of Isaac, God’s promise to bless
the families of the earth through Abraham’s descendants was repeated:
“As
for me, behold, my covenant is with thee, and thou shalt be a father of many
nations. “ (Gen. 17:4)
Another
pleasant surprise was in store for Abraham. In his old age, his first wife
Sarah was to bear him another child, Isaac (peace be upon him) (Gen. 21:5).
The
Bible tells us that because of jealousy, Sarah asked her husband Abraham to
cast out Ishmael and his mother Hagar (Gen. 21:10) who subsequently dwelt in
the wilderness of “PARAN” (Gen. 21:21).
God’s
promise to bless the descendants of Abraham was indeed realized. Through
Abraham‘s second son Isaac came the Israelite prophets, including Jacob,
Joseph, Moses, David, Solomon and Jesus (peace be upon them all), the last
Israelite prophet. Fulfillment of God’s promise through the Israelite branch
of Abraham is clearly and abundantly articulated in the Bible. How was that
promise fulfilled through the Ishmaelite branch of the Abrahamic family tree?
Or was it fulfilled at all? Or has it yet to be fulfilled?
To
start with, God does not renege on His promises, nor does he forget, them. It
is interesting to note that while the Bible contains elaborate details about
the Israelite branch, the Ishmaelite branch is virtually ignored. With the
exception of a few references here and there, the Bible is virtually silent on
the Ishmaelites.
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Part
II for voice april and onward
Muhammad
In bible
If
it is accepted that God does not renege on His promises (a prerequisite of
faith for any believer in God) then we are left with two possibilities:
a.
that such a promise of blessing which included the Israelites had been
fulfilled;
b.
that it is yet to be fulfilled.
It
is well known that out of the descendants of Ishmael came the last great
prophet of monotheism, Prophet Muhammad, whose followers constitute nearly
one-fifth of the total world population in all corners of the earth.
After
blessing the descendants of Isaac, the Israelites, for centuries with the
spiritual leadership, and after many lapses and rebellions against God on
their part, a final chance was given to them through the mission of the last
Israelite prophet, Jesus. When Jesus too was rejected, it was now time in
God’s plan to fulfill His promise to the Ishmaelite branch as well, the
branch which remained obscure until it was made a “great nation” through
the mission of the well-known Prophet Muhammad, a descendant of Abraham
through Ishmael. That shift of prophethood and spiritual leadership to the
Ishmaelite branch of Abraham’s descendants brought to completion the
centuries-old promise of God to bless the families of the earth through
Abraham, the father of monotheism and patriarch revered by Jews, Christians
and Muslims.
To
any unbiased mind, the above evidence alone suffices to show the connection
between such great prophets as Abraham, Isaac, Ishmael, Moses, Jesus and
Muhammad
If
such prophecies about the advent of Prophet Muhammad are that obvious, how is
it that millions of Bible readers could not come to such a conclusion?
Putting
other reasons aside for now, it seems that combination of erroneous notions
and misinterpretations are partly responsible for this situation.
Let’s
analyze some of these notions.
Objections
to the Inclusion of Ishmael in God’s Covenant with Abraham
Were
Ishmael and his descendants excluded from God’s promise and covenant?
A
common, yet erroneous, answer to this question is yes. A number of reasons are
given:
a.
Ishmael was not a legitimate son of Abraham. According to the
commentators of The Interpreter’s Bible:
“Ishmael,
like Isaac, is a descendant of Abraham; but Isaac is the child of ultimate
promise, born to Sarah the true wife while Ishmael is born of the slave girl.
Though he came of the stock of Abraham, yet it was right that he should be
separated from the legitimate son.
This
argument cannot be supported logically, morally, or even on the basis of the
available versions of the Bible itself. Did the alleged state of bondage of
Hagar prevent her from being a legitimate wife of Abraham. Why was she not a
“true” wife? And if she were not a “true” wife like Sarah, what kind
of wife was she?
The
text of the Bible, not withstanding the possibilities of later insertions or
changes, does not make such a claim. In Genesis 16:3, Hagar is described as
Abraham’s wife
If
Hagar was a legitimate wife of Abraham, there are no grounds whatsoever for
questioning the legitimacy of her son Ishmael. Indeed the Bible refers to
Ishmael as Abraham’s seed. Who was the first born child of Abraham.
Even
if Hagar was a bondwoman, does that affect the rights and privileges of her
son Ishmael?
The
answer can be found in the Bible itself. In Hebrew traditions, the firstborn
son was to have double portions of honour, even inheritance, and that right
could not be changed due to the status of his mother.
In
The Interpreter’s Bible, we read the following commentary on Deut. 21:15-17:
“However,
the law of the first-born had ancient sanction, and so long as it was accepted
justice demanded that mere favoritism not be allowed to deprive the eldest son
of his rights.
It
should be noted that God does not subscribe to human attitudes of ethnic or
racial superiority or exclusivism, much less the submergence of spiritual and
human qualities of mankind because of a certain unfortunate state of bondage.
The fallacy of Ishmael’s inferior status owing to his mother’s
“inferior” social status is not only contrary to the Judaic law (e.g.
Deut. 21:15-17), it is also contrary to the moral, humanitarian and universal
nature of God’s revelation cherished by any believer in Him.
b)
Only Isaac was the son of promise and covenant.
Sometimes
reference is made to the following verses in the Book of Genesis:
“But
My Covenant will I establish with Isaac” (Gen. 17:2) “For in Isaac shall
thy seed be called” (Gen. 21:12)
An
interesting question is raised here: Is it possible that the writer(s) of this
book (Genesis) inserted such statements to favor his own clan, himself being
an Israelite?
According
to The Interpreter’s Bible:
“Many
Israelites did not want a God who would be equally the God of all nations on
the earth. They did not want one who would be impartial Holiness. They wanted
a God who would be partial to them. So we read in Deutoronomy of demands for a
complete extermination of all non-Israelitish peoples of Palestine (Deut. 7:2)
and as to the carrying out of that injunction read the harsh sentences of
Deut. 20:10-17.
The
possibility of insertions introduced to the supposedly “original” text of
revelation is a matter that many Biblical scholars readily admit, including
those scholars who are earnest believers in Christianity such as the editors
of and contributors to The Interpreter’s Bible.
For
example, the word “Egyptian” which appears in Genesis 16:3 in reference to
Hagar is suspected to be an insertion and that Hagar was indeed a Bedouin and
not an Egyptian woman.
In
addition to such a possibility, if not likelihood, of insertions in Gen. 17:21
and 21:12, they do not in themselves conclusively exclude Ishmael from the
promise and covenant of God.
Both
verses could be understood to refer to the relatively “near” future
extending over centuries during which the covenant of God and the seeds of
prophethood were to be mainly in the Israelite branch of Abraham’s family.
Such limitation, however, does not mean or imply the exclusion of the
descendants of Ishmael for good When these two verses (Gen. 17:12 and 21:12)
are examined within the context of other verses in the same book, it becomes
evident that the Ishmaelites were included in God’s promise and His covenant
with Abraham: i) God’s covenant with Abraham was made before the latter had
any children (Gen. 12:2-3). It was reiterated after the birth of Ishmael and
before the birth of Isaac (Gen. 17:4); ii) While Gen. 21:12 indicates that in
Isaac shall Abraham’s seed be called, the very following verse (Gen. 21:13)
calls Ishmael Abraham’s seed; iii) As Isaac was blessed in the same book
(Genesis), Ishmael is also specifically blessed and hence is included in
God’s promise.
“...
of the son of the bondwoman (i.e. Ishmael) will I make a great nation because
he is thy seed” (Gen. 21:13)
The
above promise was further confirmed a few verses later:
“Arise,
lift up the lad, and hold him in thine hand; for I will make him a great
nation. “ (Gen. 21:18)
It
may be noted here that when God speaks of “greatness”, He does not speak
merely of numbers. “Greatness” in His own criterion is above all founded
on faith, spiritual heritage and religious leadership.
c)
The Son of Promise must be one or the other: Isaac or Ishmael.
This
is typically expressed in a statement like the following:
“Ishmael
is set aside as the inheritor of the Covenant. The fact that the (supposed)
elder son of Abraham did not become the heir of the divine Promise is
accounted for in J2 by Hagar’s f1ight before the child’s birth (Ch. 16),
and in E by her expulsion with the child (21:9-21)...
One
may inquire at this point: i) Why should there be only one child as the heir
of the divine promise? Why not both sons in view of the evidence discussed
already? ii) What type of divine justice punishes an innocent child because of
his mother’s flight before he was even born (especially if that flight was
prompted by the jealousy and mistreatment of Sarah)? iii) What type of divine
justice (or even common sense) is that which punishes an innocent child
because he and his mother were “expelled” to satisfy Sarah’s ego and
bless her jealousy? Was Sarah dictating her desires to God, too?
Why
Were Ishmael and Hagar Taken Away?
If
Muslims too believe that Hagar, (Abraham’s wife) and her son Ishmael were
settled in a different location, what is their version of the story? And how
does that version compare to the Biblical version?
The
Muslim Version
Prophet
Abraham received instruction from God to take Hagar and her baby Ishmael to a
specified barren and lifeless place in Arabia (paran), more specifically to
Makkah (Mecca). In the Qur’an, Abraham is quoted:
“Our
Lord! I have made some of my offspring to dwell in a valley without
cultivation by thy sacred house; in order, 0 Lord, that they may establish
prayer: So fill the hearts of some among men with love towards them, and feed
them with fruits: So they may give thanks.“ (The Qur’an 14:37)
When
Abraham began to leave Hagar and Ishmael alone in such barren wilderness,
Hagar cried to him: “Where are you leaving us?” The question was repeated
three times but no answer was given by Abraham. Hagar then asked: “Did God
ordain you to do this?” Abraham said: “Yes.” In complete faith and trust
on God she responded “Then, He will not suffer us to be lost. “
When
Hagar ran out of water, she started to hasten between two little hills called
As-Safa and Al-Marwah in search of water or for any passing traveler. After
she hastened seven times without success, she returned to check on her baby
(Ishmael) who was crying and kicking the ground with his heels. In this moment
of despair and apparent certain death, a spring of water suddenly gushed forth
from under Ishmael’s feet. That well later came to be known as the well of
Zamzam. Since water is the most crucial element in desert life, some Bedouins
began to settle around the well, gradually growing into the most important
city in Arabia, Makkah (Mecca). Centuries later, out of the descendants of
Ishmael came the last prophet of God, Prophet Muhammad who was born in Makkah
(Mecca) some five centuries after the mission of the last Israelite prophet
Jesus.
It
is interesting to note that until the present time, the hills of As-Safa and
Al-Marwah are still easily identifiable. Indeed, hastening between these two
hills is part of the annual rites of hajj (pilgrimage) performed by
innumerable pilgrims every year. This rite is actually performed partly in
commemoration of Hagar’s search for water and it dates back to Ishmael, long
before the advent of Prophet Muhammad. Likewise, the Well of Zamzam which
miraculously gushed forth from under baby Ishmael’s feet is still gushing
with water until this time. Hundreds of thousands of pilgrims to Makkah
(recently about two million) drink from it annually and many others drink from
it year round.
The
Biblical Version
Sarah,
Abraham’s first wife was jealous of Hagar and her son Ishmael. She did not
want Ishmael to inherit with her son Isaac as Ishmael was the son of the
“bondwoman”. She was particularly angry because of what she considered as
mockery on the part of Ishmael toward his younger brother Isaac while they
were playing together. This incident took place after Isaac was weaned.
Abraham
obeyed his wife Sarah whose demand of casting out the “bondwoman” and her
son was blessed by God who told Abraham to “hearken unto her voice”.
One
morning Abraham rose up, gave provisions and water to his wife Hagar and put
her child Ishmael upon her shoulder, and left them in the wilderness of Beer
Sheba in southern Palestine. When Hagar ran out of water, she could not stand
sitting there and watching her child die. An angel appeared before her and
showed her a spring of water of which she went and brought drink to the lad.
The angel further told her “Arise, lift up the lad and hold him in thine
hand; for I will make him a great nation”.
Ishmael
dwelt in the wilderness of “Paran”. He begot twelve sons one of whom was
named “Kedar”
Similarities
Between the Two Versions
How
does this tradition compare with the Muslim version? There appear to be at
least three similarities between the two versions:
i)
That Hagar and Ishmael were taken away from Palestine and dwelt in the
wilderness (of Paran);
ii)
That Hagar ran out of water and was worried about the life of her son Ishmael;
iii)
That, unexpectedly, she had access to water which she gave to her son to save
his life.
Differences
Between the Two Versions
According
to the Muslim version:
Hagar
and Ishmael were taken away because of a specific divine instruction given to
Abraham as part of the divine plan. When the time came, prophethood was to
shift from the Israelites to the Ishmaelites, after the rejection of the last
Israelite prophet, Jesus, by the Israelites.
Hagar
and Ishmael were taken to the wilderness of Arabia, specifically to Makkah
(Mecca) and not to Beet Sheba.
This
incident took place before the birth of Isaac and not after, when Ishmael was
a baby, which is a further confirmation of the real reason for Hagar and
Ishmael’s apparent exile as stated in the first difference.
Analysis
of Differences
Is
reconciliation of these differences possible? Let’s focus on the last
difference, namely did this incident take place before or after Isaac’s
birth?
If
we were to accept the Biblical version, we would encounter a number of
inconsistencies and contradictions.
It
is abundantly clear from the story in Gen. 21:14-19 that Ishmael was a little
baby at the time. Following is the documentation of this statement:
According
to Gen. 16:16 Abraham was 86 years old when Ishmael was born. And according to
Gen. 21:5 Abraham was one hundred years old when Isaac was born. It follows
that Ishmael was already fourteen years old when his younger brother Isaac was
born.
According
to Gen. 21:14-19, the incident took place after Isaac was weaned. Biblical
scholars tell us that “the child was weaned about the age of three”.
It
follows that when Hagar and Ishmael were taken away Ishmael was a full grown
teenager seventeen years old.
The
profile of Ishmael in Gen. 21:14-19, however, is that of a small baby and not
of a teenager. Why?
First:
According to The Interpreter’s Bible, the original Hebrew for Gen. 21:14 was
“... and put the child upon her shoulder”. The same reading is rendered in
the Revised Standard Edition of the Bible.
How
would a mother carry a seventeen year old teenager “upon her shoulder”?
Certainly he was strong enough to carry his mother! Ishmael must have been a
baby!
Second:
In Gen. 21:15 we are told that Hagar “cast” the child under one of the
shrubs, Again, according to this Biblical text Ishmael must have been a baby
and not a teenager.
Third:
In Gen. 21:16 we are told that Hagar sat away so that she may not see the
death of the child before her own eyes. Is that a profile of a husky seventeen
year old teenager who probably was capable of being worried about his mother
dying before his eyes? Or is it obviously a profile of a small helpless baby
or at most a small child?
Fourth:
According to Gen. 21:17, the angels told Hagar “arise, lift up the lad”.
Is a seventeen year old young man a proper object to be “lifted up” by a
woman? Or is that a reference to a small child or a baby?
Fifth:
In Gen. 21:19, we are told that Hagar went to fill the bottle with water
“and give the lad a drink”. One would expect a strong young man of
seventeen to go and bring water to his mother instead.
The
above analysis leads to the inevitable conclusion that while the Bible
contains some truths as explained earlier, there is also evidence of human
additions, deletions, and interpolations which only a subsequent authentic
revelation (The Qur’an) could clear. The Islamic version of the story is
fully consistent and coherent from A to Z; Ishmael was a baby and Isaac was
not born yet when this incident took place. This coherence and consistency are
confirmed by centuries-old traditions and even actual locations in Makkah
(Mecca) where Hagar and Ishmael settled. This clearly implies that the real
reason behind their settlement in Arabia (Paran) was not the dictation,
jealousy, ego or sense of racial superiority on the part of Sarah. It was
rather God’s plan; pure and simple.
It
may be relevant to indicate that this issue is not the only instance of
inconsistency in respect to Ishmael’s story. The Interpreter’s Bible
compares the story of Hagar and Ishmael in Gen. 21:14-19 with that in an
earlier chapter (Gen. 16:1-16) and concludes “the inclusion in Genesis of
both stories so nearly alike and yet sufficiently different to be
inconsistent, is one of many instances of the reluctance of the compilers to
sacrifice any of the traditions which has become established in Israel”.
The
Symbol of God’s Covenant with Ishmael and his Descendants
According
to Gen. 17:10-14, circumcision was regarded as a symbol of the covenant with
God and a sign of purification from polytheism.
The
significance of circumcision is further reiterated by Christian Biblical
scholars who indicate that it is not merely an external act:
“This
was His own sign and seal that Israel was a chosen people. Through it a
man’s life was linked with a great fellowship whose dignity was its high
consciousness that it must fulfill the purposes of God.”
This
picture is completed by referring to Gen. 17:23-27 in which we are told that
Abraham took Ishmael and all those males born in his household and circumcised
them. Commenting on this, The Interpreter’s Bible admits that the
Ishmaelites and other descendants of Abraham were “somehow participating in
the Abrahamic covenant”.
It
is notable that the descendant of Ishmael, Prophet Muhammad, as well as his
followers remain until today faithful to this covenant. Circumcision is
required of every male Muslim. Using The Interpreter’s Bible’s wording,
doesn’t that mean that this was God’s “sign and seal” that the
Ishmaelites were also part of God’s covenant in view of their commitment to
purify their belief from all forms of polytheism and to restore the pure and
true monotheism of their grandfather Abraham? Are they not closer to the
Abrahamic covenant than those who sought excuses not to practice circumcision?
Surely
many nations on earth were blessed through Abraham. Those closest to Abraham,
to the purity and universal scope of the monotheism he taught and to the
“sign and seal” of his covenant with God are presently found among the
followers of Ishmael’s notable descendant Muhammad. Even without this blood
relationship, which is undisputed, the more important relationship with
Abraham is the relationship of faith in God’s words:
“Abraham
was not a Jew or Christian; but he was true in Faith, and bowed his will to
God’s (was a Muslim) and he joined not gods with God. Without doubt, among
people, the nearest of kin to Abraham are those who follow him, as are also
this apostle (Muhammad) and those who believe. And God is the Protector of
those who have faith.“ (The Qur’an 3:67-68)
Further
Evidence About the Lineage of the Long-awaited Prophet
The
foregoing discussion is more than enough to demonstrate that the advent of
Prophet Muhammad, a descendant of Ishmael, was indeed the fulfillment of the
promise made to Abraham and Hagar (Gen. 21:13, and 18).
An
additional confirmation which leaves no iota of doubt is found in the Book of
Isaiah (Ch. 11:1-2):
“And
there shall come forth a rod out of the stem of Jesse, and a branch shall grow
out of his roots. And the Spirit of the Lord shall rest upon him, the spirit
of wisdom and understanding, the spirit of counsel and might, the spirit of
knowledge, and of the fear of the Lord.”
The
profile given in this chapter is of someone who will be a prophet, a statesmen
and a judge and is of the descendants of “Jesse”. Who is “Jesse”? And
who met these descriptions?
Some
contend that “Jesse” is a reference to David’s father. According to
Encyclopedia Biblica, however, we read: “Jesse is contracted from Ishmael.
The
only one who came from Ishmael’s “stem” who was a prophet, statesmen and
judge was Prophet Muhammad.
II
Characteristics
of the Awaited Prophet - A Prophet Like Unto Moses
In
the Book of Deuteronomy, Prophet Moses (peace be upon him) was quoted as
saying:
“And
the Lord said unto me, they have well spoken that which they have spoken, I
will raise them up a Prophet from among their brethren, like unto thee, and
will put my words in his mouth; and he shall speak unto them all that I shall
command him.“ (Deuteronomy 18:17-18)
Three
important elements are included in this prophecy: A prophet will come from
among the “brethren” of the Israelites; this prophet will be “like unto
Moses”; God will put his words in the mouth of this prophet.
Let
us look closely at each of these elements:
A
Prophet From Among the Brethren of the Israelites
When
these words were spoken, they were addressed to the Israelites. The most
notable “brethren” of Israelites (descendants of Abraham through his
second son Isaac), are the Ishmaelites (descendants of Abraham through his
first son Ishmael).
According
to the Hebrew Dictionary of the Bible, “Brethren” is the:
“Personification
of a group of tribes who were regarded as near kinsmen of the Israelites. “
The
Bible refers to the Israelites as the brethren of the Ishmaelites (e.g. Gen.
16:12, and Gen. 25:18).
A
Prophet Like Unto Moses
It
is sometimes contended that the prophet like unto Moses was Jesus. After all
both were Israelites and spiritual teachers. Was this prophecy really about
Jesus?
To
start off, Jesus himself was an Israelite, not of the “brethren” of the
Israelites. This fact alone suffices to show that this particular prophecy is
not about the coming of Jesus but about another prophet “like unto Moses”.
That prophet could have been none but Prophet Muhammad.
Following
is a comparison between a few crucial characteristics of Moses, Muhammad and
Jesus which may clarify the identity of “that prophet” who was to come
after Moses:
Area
of Comparison Moses Muhammad Jesus
Birth
Usual Usual Usual
Family
Life Married, Children Married, Children No Marriage, or children
Death
Usual Usual Unusual
Career
Prophet/Statesman Prophet/Statesman Prophet
Forced
Emigration (in adulthood) To Median To Medinah None
Encounter
with enemies Hot pursuit Hot pursuit/Battles No Similar Encounter
Results
of encounter Moral phys.victory Moral physical victory Moral victory
Writing
dawn of Revelation In his life time In his lifetime After him
(Torah)
(Al-Qur’an)
Nature
of Teachings Spiritual/ Legal Spiritual/Legal Mainly Spiritual
Acceptance
of leadership Rejected Rejected then accepted Rejected (by most Israelites)
(by
his people)
This
table is self-evident. It shows that not only were Moses and Muhammad very
much alike in many respects, but it shows also that Prophet Jesus does not fit
this particular prophecy. Following are the
The
birth of Jesus was unusual. According to Christian and Muslim beliefs, he was
miraculously born of the virgin Mary. Both Moses and Muhammad were born in the
usual manner.
Both
Moses and Muhammad were married and begot children. There is no similar record
of marriage and offspring in the case of Jesus.
Both
Moses and Muhammad died of natural causes and were buried. The end of the
mission of Jesus on earth was unusual; crucifixion according to Christian
beliefs and being raised up to heavens without crucifixion according to Muslim
beliefs,
Both
Moses and Muhammad were not only prophets and spiritual teachers in the usual
sense, but they were also “heads of states” whose mission included the
establishment of a “state” founded on the teachings of their faith No such
opportunity presented itself to Prophet Jesus.
Moses
left Egypt following knowledge of a plot to kill him and went to Median where
he was welcomed and assured by Jethro. Muhammad left Makkah (Mecca) following
knowledge of a plot to kill him and went to Yathrib which was later called Al-Madinah
(Medina). No similar incident was reported about Jesus in his adulthood and
after he began his mission as a prophet.
Moses
encountered his enemies (the Pharaoh’s army) who sought to destroy him and
his followers in “hot pursuit”. Muhammad encountered his enemies (the
pagan Arabs) who sought to destroy him and his followers in several battles.
No such encounter was reported in the case of Jesus. Indeed he was reported to
have commanded Simon Peter to put his sword into the sheath when he attempted
to defend Jesus at the time of his arrest.
Moses’
encounter with his enemies ended with a military and moral victory. His
enemies drowned and Moses and his followers were saved. Muhammad’s
encounters with his enemies ended with his final military and moral victory
over them. He and his followers reentered Makkah (Mecca), the center of
plotting against him. Impressed with his truthfulness and magnanimity, the
great majority of his former enemies chose to become Muslims and were among
his ardent supporters. Jesus’ victory against his enemies was only a moral
victory which did not involve an immediate military victory over them at the
same time.
The
teachings revealed to Moses were available in a written form in his lifetime.
The Qur’an revealed to Muhammad was fully written down in his lifetime and
under his supervision. The teachings of Jesus were not committed to writing in
his lifetime. Even the earliest Gospel was written down many years after him.
Unlike
any other prophets from the lineage of Abraham, the revelation given to Moses
and Muhammad contained comprehensive codes of law, in addition to the
spiritual and moral elements of their teachings. The teachings of Jesus were
almost entirely spiritual. Indeed Jesus never claimed to bring a new law, nor
even to abrogate the existing Old Testament Law. He simply added a spiritual
and human touch to the concept of law, which by his time had been reduced to
the level of lifeless and at times hypocritical formalism. “Think not that I
am come to destroy the law, or the prophets: I am not come to destroy, but to
fulfill”, Jesus was quoted as saying.
After
initial resistance and skepticism by his people, Moses was accepted by his
people as a prophet and a leader in his lifetime, notwithstanding certain
lapses (such as the worship of the golden calf). After initial resistance,
Muhammad was enthusiastically accepted as a prophet and a leader in his
lifetime. Until the end, however, and with the exceptions of a few followers,
Jesus was rejected by his people (the Israelites).
Who
was then the “Prophet like unto Moses”?
God
Will Put His Words in the Mouth of that Prophet
Generally
speaking, this description may apply to any messenger of God who is
communicating God’s message to mankind. While that message may come in
“written tablets” as is believed to have been the case with Moses, the
specific wording of the above verse is a vivid description of the type of
revelation received by Muhammad. Angel Gabriel used to come and dictate to him
specific portions of the Qur’an which were then repeated by Prophet Muhammad
exactly as he had heard them. Muhammad’s own thinking or authorship were not
involved in any way in what he uttered. The words of God (The Qur’an) were
“put into his mouth”. As the Qur’an itself described:
“He
(Muhammad) does not speak of his own desire, it is no less than a revelation
sent down to him. “ (The Qur’an 53:3-4)
Numerous
passages in the Qur’an command Muhammad in such terms as Qul (say), Thakkir
(remind), Nabbi’ (inform). Other passages in the Qur’an start with such
expressions as wa qala Rabbukum (and your Lord said ...). Still in other
passages it reads wa yas’aloonaka ... qul (and they ask you (0 Muhammad) ...
say ...).
The
above analysis fits not only Deuteronomy 18:18, but is also consistent with
the subsequent verses. For example Deuteronomy 18:19 reads:
“And
it shall come to pass, that whosoever will not hearken unto My words which he
shall speak in My name, I will require it of him. “
It
is interesting to note that 113 out of the 114 Surahs (chapters) of the
Qur’an starts with Bismillahir-rahmanir-raheem (In the name of Allah (God),
Most Gracious, Most Merciful). The very first passage of the Qur’an revealed
to Prophet Muhammad reads:
“Read
in the name of your Lord who created ... “ (The Qur’an 96:1)
Following
the teachings of Prophet Muhammad, there is no other community of believers
who starts almost every action in their daily lives with this formula “In
the Name of Allah, Most Gracious, Most Merciful”. It should be noted here
that the Arabic term “Allah” is not only the Arabic equivalent of
“God”, but it is also the personal name of God. To say “In the Name of
Allah” is a far clearer fulfillment of the prophecy “... he shall speak in
My name” (Deuteronomy 18:19), than other common expressions such as “In
the name of God” or “In the name of the Father”.
A
fair question at this point is this: Since virtually anyone can presume to
speak “in the name of God”, what criterion should be used to distinguish
between a genuine prophet and messenger of God and other false prophets who
may also presume to speak in the name of God?
The
answer to this question was clearly given in the concluding verses of Chapter
18 of the Book of Deuteronomy:
“And
if thou say in thine heart, how shall we know the word which the Lord hath not
spoken? When a prophet speaketh in the name of the Lord, if the thing follow
not nor come to pass, that is the thing which the Lord hath not spoken, but
the prophet hath spoken it presumptuously; thou shall not be afraid of him.”
(Deuteronomy 18:21-22)
It
is a fact that not a single prophecy made by Prophet Muhammad proved to be
inaccurate in the least degree. Every prophecy he made about the near future
at his time did come to pass. Examples of these
a)
The prophecy that Muslims were to conquer the two “super-powers” of their
time; the Persian and Byzantine empires. This prophecy was made when Muslims
were so few and weak that to prophecy their mere physical survival would have
sounded too hopeful!
b)
A prophecy that Suraqah (a man who was about to kill Prophet Muhammad during
the later’s journey to Madinah (Medina) after the pagans plotted to kill
him) would become a Muslim,
participate
in the Muslim army conquering the Persian Empire and would actually have
access to the Emperor’s crown and place it over his head! Not only did this
prophecy appear to be a virtual impossibility when it was made, but its
fulfillment was so perfect and complete as if the Prophet was looking
eye-to-eye at the scene which took place years after his death. The fact that
Suraqah did become a Muslim, lived long enough to participate in the conquest
of Persia, that the Muslims came out victorious, that Suraqah had access to
the Emperor’s crown and actually wore it, can hardly be regarded as a
coincidence or a self-fulfilling prophecy. Surely the chances are nil that
numerous such prophecies, all in the minutest detail described by Prophet
Muhammad, happened by accident! Nor can such 100% accuracy every time and at
all times emanate from any other than a true and genuine prophet using the
criterion stipulated in Deuteronomy 18:21-22.
III
Other
Characteristics of “That Prophet”
An
equally interesting and most revealing profile of Prophet Muhammad is found in
the 42nd chapter of the Book of Isaiah. Let us examine some of
these characteristics:
The
One in Whom God’s soul delights is called the servant of God (V. 1), His
elect (V. 1) and His Messenger (V. 19).
Translated
into Arabic these titles read “Abduhu warusooluhul-Mustapha”. Surely all
prophets were indeed servants, messengers and elects of God. Yet no prophet in
history is as universally called by these specific titles as is Muhammad. The
testimony of faith by which the person enters into the fold of Islam reads:
“I
bear witness that there is no deity but Allah and I bear witness that Muhammad
is His servant and messenger.”
Virtually
the same formula is repeated five times a day during the call to prayers, five
times a day immediately before the beginning of prayers (iqamah), nine times a
day during the minimum mandatory prayers, several more times if the Muslim
performs additional recommended prayers (s ). The most common title of Prophet
Muhammad since his mission until today is Rasoolullah (the messenger of God).
The Qur’an gives him this title. During his lifetime he was addressed as
such by his followers. The voluminous collections of hadith (Prophet
Muhammad’s sayings) are narrated typically in these forms: “I heard the
Messenger of Allah say ...”, “The Messenger of Allah said or replied
...”.
He
shall not fail nor be discouraged till he has set judgment in the earth (V.
4), he shall prevail against his enemies (V. 13) and shall bring judgment to
the Gentiles (V. 1).
In
comparing the lives and missions of Jesus and Muhammad, it becomes readily
clear that in the case of Jesus he expressed on more than one occasion how
disappointed he was in the Israelites’ rejection of him. Nor did Jesus live
long enough on Earth to prevail over his enemies (beyond the moral victory
which is a common victory for all prophets).
On
the other hand, we find no trace of Prophet Muhammad’s discouragement even
in the most critical moments of his mission. In one year his beloved and
supporting wife Khadijah died following 25 years of successful marriage; his
uncle Abu-Talib, who was instrumental in protecting him from the fury of the
pagan Arabs also died. These two tragedies were combined with the fact that
his followers constituted only a small persecuted and tortured group. Under
such trying circumstances, Muhammad went to the city of at-Taif to invite
people to Islam and seek their support in his struggle against paganism. He
was rejected, mocked at and stoned to the point of bleeding. In spite of all
this he was never “discouraged” to use Isaiah’s term (V. 4): “0 Allah!
Forgive my people for they do not know what they’re doing” was his
utterance. When Angel Gabriel offered him the chance to retaliate by
destroying their city, he refused in the hope that out of the descendants of
these wicked people would come those who would worship God, and come they did!
After
this bitter struggle, Muhammad “prevailed against his enemies”,
established a strong community of believers who indeed “brought judgment to
the Gentiles”, especially in the Persian and Byzantine Empires. Many such
Gentiles were guided to Islam while others suffered defeats. As such he was
truly “a light of the Gentiles” of the whole world.
He
shall not cry, nor lift up, nor cause his voice to be heard in the street (V.
2).
Not
only was this a distinct characteristic and mark of decency of Muhammad’s,
it was indeed the embodiment of the revelation given to him. In the words of
the Qur’an:
“Be
modest in thy bearing and subdue thy voice. Lo! the harshest of all voices is
the voice of the ass. “ (The Qur’an 31:19)
“Allah
loveth not the utterance of harsh speech save by one who has been wronged.”
(The Qur’an 4:148)
“The
Isles shall wait for his law. “ The only prophet who came, after this
prophecy was made (Isaiah’s time) with a complete and comprehensive code of
law was Prophet Muhammad. The law revealed to him spread to all corners of the
earth, even in many remote isles and to the farthest deserts.
He
will be sent “to open the blind eyes, to bring out the prisoners from the
prison, and them that sit in darkness out of the prison house” (V. 7).
Many
of those who were opposed to the truth and bitterly fought Muhammad ended up
among the most devout believers. Their blindness to truth was cured. Those who
lived in the darkness of an unholy life came to the light of truth completed
through the mission of Muhammad.
No
wonder the Qur’an describes itself as “Nooram-mubeena” or light
manifest. Describing the Qur’an, God addresses Prophet Muhammad:
“A
book which we revealed unto you, in order that you may lead mankind out of the
depths of darkness unto light by the leave of their Lord to the way of Him,
the exalted in power, worthy of all praise.“ (The Qur’an 14: l. Emphasis
added)
God’s
glory will not be given to another (V. 8).
The
greatest glory a person receives from God is to be entrusted as His messenger
to mankind and receive His glorious revelation. Not only did this apply to
Prophet Muhammad, but it uniquely applied to him as the last messenger and
prophet of God. Truly God’s glory (revelation of scriptures) was not given
and will not be given to another prophet after Muhammad, as he is the
“seal” of all prophets. It is already about 1400 years since Muhammad was
sent and the Qur’an was revealed to him. Yet we hear of no genuine prophet
of the magnitude and influence on humanity to be compared with such figures as
Abraham, Moses, Jesus and Muhammad. Nor do we hear about another post-Qur’anic
(glory) or holy book that has influenced mankind to such a degree.
Sing
unto the Lord a new song, and his praise from the end of the earth ...(V. 10).
A
new song may be a reference to a new scripture in a language other that the
language of the Israelite scriptures. This interpretation seems consistent
with a more explicit mention of someone who will be speaking to people
(including the Israelites) in “another tongue” Isaiah 28:11).
This
explanation seems to fit closely with the second half of the same verse Isaiah
42:16) which speaks of the praise of God “from the ends of the earth”.
Only in the case of Islam do we find this prophecy realized in amazing
accuracy. In all ends of the earth, five times every day the praise of God and
of His last messenger, Muhammad, is chanted from the minarets of hundreds of
thousands, perhaps millions, of mosques around the world. Additionally,
frequent praise of God and Muhammad by millions of devout Muslims is made on
daily basis. It is even a part of the required five daily prayers to include
the praise of Abraham and his descendants and of Muhammad and his descendants.
This is known as “As-Salatul-Ibrahimiyyah”.
This
person to come is connected with the Arabs, and specifically with the
descendants of Ishmael (who settled in Makkah and its environs). Verse 11 to
the 42nd chapter of Isaiah leaves absolutely no doubt about the
identity of “that prophet”:
“Let
the wilderness of and the cities thereof lip up their voice, the villages that
Ke’dar does inhabit: let the inhabitants of the rock sing, let them shout
from the top of the mountains. “ Isaiah 42:11)
According
to the Book of Genesis, Ke’dar was the second son of Ishmael (Gen. 25:13).
The best known prophet who came from Ishmael’s descendants is Muhammad. His
enemies (who were of his own clan!), who were misled by their leaders or
mighty men (as described in Isaiah 21:17) ultimately embraced Islam and were
embraced by it. Indeed they had reason to “lift up their voice”, to
“sing” praise of God, and “shout from the top of the mountains”. is
that possibly a reference to the shouting of:
“Here
I come (for your service) 0 Allah. Here I come. Here I come. Were is nor a
partner with You. Here I come. Verily yours is the Praise, the blessings and
sovereignty. Were is no partner besides you”.
This
“shouting” is chanted annually by multitudes of Muslims from all over the
world from Mount ‘Arafat as part of the annual rites of hajj (pilgrimage).
The
42nd chapter of Isaiah is indeed a fascinating one. It is not a
casual or ambiguous reference to that servant and messenger of God who was to
come centuries later. It is rather a comprehensive profile which not only fits
Prophet Muhammad but fits no one else. After all, the chapter relates this
profile to Ke’dar son of Ishmael and no other descendants of Ishmael fits
these descriptions but Muhammad (peace be upon him).