Contrasting Narratives: Interpolation of Genesis 21:9-10 in Light of Islamic Tradition

The Great Mosque at Mecca is the focus of the Hajj. In Muhammad’s time it was no more than a walled courtyard around the Kaaba; now it can hold up to 1.5 million worshippers.

The prehistory of the Hajj

Many elements of the pilgrimage predate the time of Muhammad, and are intimately linked to the story of Ibrahim (the Abraham of the Book of Genesis). It tells how he left his wife Hajar (Hagar) and their infant son Ishmael alone in the desert near Mecca.

Having run out of water, and concerned that she would not be able to continue to nurse her baby, Hajar ran back and forth seven times between the two hills of Safa and Marwa, looking for someone who might be able to help them. Her search is echoed in the rituals performed by pilgrims to Mecca today.

Islamic tradition also holds that it was Ibrahim who first built what is now the Kaaba. He incorporated a black stone into the structure, which had been given to him by the angel Jibreel (Gabriel). This remains set into a corner of the Kaaba, and pilgrims attempt to kiss it or gesture toward it as they circumambulate during their Hajj pilgrimage.

Islamic tradition holds that Abraham left his wife Hagar and their son Ishmael alone in the desert near Mecca. Ishmael was still an infant at the time. The interpolation of Genesis 21, verses 9 to 10, is therefore evident from this event. How are they articulating their argument?

The argument regarding the interpolation of Genesis 21, verses 9 to 10, in the context of Abraham, Hagar, and Ishmael is articulated by contrasting the Islamic tradition with the Judeo-Christian narrative. Here’s how the argument is framed:

1. Divine Command Versus Human Jealousy:

In Islamic tradition, Abraham’s decision to leave Hagar and Ishmael in the desert was a direct command from God as a test of faith. This is seen as a noble and divinely ordained act, rather than a result of Sarah’s jealousy.

In the Judeo-Christian narrative, the banishment is attributed to Sarah’s jealousy when she saw Ishmael "mocking" Isaac, which led her to demand their expulsion.

2. Age Discrepancy:

Islamic sources describe Ishmael as a nursing infant when he was left in the desert, which aligns with the practical details of Hagar carrying him and the subsequent events.

The Bible suggests Ishmael was about 17 years old, which raises logical issues about Hagar carrying him and the depiction of him as a helpless child under a bush.

3. Miraculous Provision:

In Islamic tradition, the story emphasizes the miraculous provision of water through the Zamzam well, which is a central part of Hajj rituals and symbolizes God’s care and provision.

The Judeo-Christian account also mentions divine intervention, but it does not have the same ritualistic and symbolic significance as in Islam.

4. Cultural and Religious Impact:

The Islamic narrative underscores the foundational role of Ishmael and Hagar in the establishment of Mecca and the Kaaba, highlighting their importance in Islamic tradition.

In contrast, Ishmael plays a minor role in Judeo-Christian traditions, primarily recognized as the ancestor of the Arabs but not central to religious practices.

Conclusion

The interpolation argument is articulated by highlighting these differences and suggesting that the Genesis account may have been influenced or altered to fit the theological and cultural context of the Judeo-Christian tradition. The Islamic narrative, with its emphasis on divine command and the early age of Ishmael, presents a coherent and practical story that aligns with the physical and spiritual elements of the Hajj pilgrimage, thus offering a distinct perspective on the events surrounding Abraham, Hagar, and Ishmael.

Evangelical Commentary on the Bible
Edited by Walter A. ElweII

Friction inside and outside the family (Genesis 21:1-34).

One of the characteristics of Abraham's faith is his ability to wait and to be patient at least most of the time. Twenty-five years earlier God had promised Abraham a son (chap. 12). Now that promise becomes reality (21:1-7) after some false hopes and false moves. Appropriately, and following an earlier directive, Abraham names the child Isaac, meaning "he laughs." Who laughs? God? Isaac? Abraham? Then Abraham circumcises Isaac (v. 4).

For a third time somebody laughs, and here it is Sarah (vv. 6-7). This is a joyful laughter, and her joy will be contagious. How quickly festivities can turn into friction (21:8-21). Sarah sees Ishmael mocking Isaac after Isaac has been weaned (about three years). Actually the Hebrew word for "mocking" is "to laugh." Ishmael was "Isaac-ing" Isaac. Paul's choice of "persecuted" in Galatians 4:29 indicates that Isaac and Ishmael were not engaged in harmless play.

Sarah is enraged. Laughter turns to shouting: "get rid of that slave woman and her son." She is too angry to call either of them by name. Abraham is more impressive here than he was in the earlier situation involving Hagar and Sarah. He protests (v. 11) and makes sure that Hagar and Ishmael leave with ample provisions (v. 14).

This story has often been read as standing in bold contrast to that in chapter 16. For instance, it is maintained that the Ishmael of chapter 16 is a lad of sixteen years or so, while the Ishmael of chapter 21 is but an infant whom Hagar carries on her shoulders and "throws" under the tree to watch him die. A closer reading of chapter 21, however, shows that Ishmael is anything but an infant. Chapter 21 is not a second account of the same incident in chapter 16, but a sequel to it.

Interpolation in the Torah from an Islamic viewpoint

Here is how the Jewish scribe manipulated Ishmael's story:

1. The age of Ishmael at the time of his departure from Abraham's house.

2. Abraham's son, who was offered as a sacrifice.

Some Islamic scholars suspect that the scribes tampered with the story of Hagar and Ishmael in the Torah. It is argued that Genesis 21, verses 9 to 10, may have been added later because Ishmael and Hagar had already left Abraham's house long before Isaac was born, with Ishmael being an infant according to Islamic tradition.

Similarly, some question whether Genesis 22, verse 2, could refer to Ishmael, since Isaac had never been Abraham's only son, whereas Ishmael had been for fourteen years before Isaac was born. How is this Islamic viewpoint presented?

The Islamic perspective on the stories of Hagar, Ishmael, and Isaac, as presented in the Torah, differs significantly from the Jewish and Christian narratives. These differences have led some Islamic scholars to question the authenticity of certain Biblical passages, suggesting possible later additions or alterations.

In the Islamic tradition, Hagar and Ishmael's story is seen through a different lens compared to the Biblical account. According to Islamic belief, Ishmael was an infant when he and his mother Hagar were left in the desert, which contrasts with the Biblical narrative where Ishmael is depicted as a young boy during this event.

Some Islamic scholars argue that certain verses in Genesis, such as Genesis 21:9-10, might have been added later, as they imply that Ishmael was older and capable of mocking Isaac, which would not align with the Islamic timeline where Ishmael had already left before Isaac's birth.

The question of who was the intended son of sacrifice is another point of divergence. In the Quran, it is generally believed that Ishmael was the son whom Abraham was commanded to sacrifice, whereas the Bible identifies Isaac as the intended sacrifice.

This discrepancy has led some Islamic scholars to suggest that Genesis 22, verse 2, which refers to Isaac as Abraham's "only son," might be inaccurate, as Ishmael was Abraham's firstborn and was his only son for fourteen years before Isaac's birth. The argument is that the description of Isaac as the "only son" could have been a later addition to emphasize Isaac's significance in the Jewish tradition.

Islamic narratives emphasize the significance of Ishmael and his descendants, linking them to the lineage of the Prophet Muhammad. The Islamic tradition holds that Abraham and Ishmael together built the Kaaba in Mecca, a central element in Islamic faith, which is not mentioned in the Bible. The Quran and Islamic teachings often highlight the spiritual and prophetic roles of both Ishmael and Isaac, but with a focus on Ishmael's role in the lineage leading to Islam.

Conclusion

The Islamic viewpoint on the story of Hagar and Ishmael in the Torah is characterized by skepticism towards the authenticity of certain verses. Islamic scholars argue that the timeline and events described in the Torah may have been altered, and that Ishmael may have been the son referred to in Genesis 22:2 instead of Isaac.

The Near Sacrifice of Ishmael: Islamic Theology and Its Support for the Prophethood of Muhammad

What theological reasoning do Islamic scholars offer to explain how Abraham's near sacrifice of Ishmael, instead of Isaac, supports the prophethood of Muhammad?

According to Islamic tradition and theology, the near sacrifice of Ishmael by Abraham, rather than Isaac, provides support for the prophethood of Muhammad in several key ways:

Judaism, Christianity, and Islam all trace their spiritual lineage to Abraham as a shared patriarch. The story of Abraham's willingness to sacrifice his son at God's command is seen as a supreme test of faith in all three traditions. By identifying the son as Ishmael rather than Isaac, Islam establishes a direct link between Abraham and Muhammad through Ishmael.

The Quran in Surah 37 recounts the story of Abraham's willingness to sacrifice his son out of obedience to God. Despite not explicitly naming the son, the Quran places the narrative of the sacrifice before the announcement of Isaac's birth, which some interpret as an indication that Ishmael was the one sacrificed. This Quranic account is seen as affirming Ishmael's role.

Islamic tradition holds that Muhammad is a direct descendant of Ishmael. The legitimacy and authenticity of Muhammad's prophethood is thus connected to this lineage going back to Abraham through Ishmael. Ishmael's willingness to be sacrificed is viewed as a significant event that foreshadows the prophethood of Muhammad, which holds a central role in the religion.

Muslims believe the Quran is the final, unaltered word of God as revealed to Muhammad, arguing that earlier scriptures like the Torah and Bible have been changed over time. In this view, the Quran corrects these alterations, and its indication that Ishmael was the sacrificial son is seen as the accurate version of the story. This affirms Muhammad's role in restoring the original monotheistic message.

While acknowledging the prophets of Judaism and Christianity, Islam considers Muhammad to be the final prophet who came to restore the pure monotheistic faith and correct deviations that had entered the earlier religions. The story of Ishmael's near-sacrifice is thus seen as part of this corrective prophetic message continuing through Muhammad.

In summary, the Islamic theological argument is that the identification of Ishmael as the son Abraham was commanded to sacrifice establishes a direct link between Abraham, Ishmael, and Muhammad, supporting the legitimacy of Muhammad's prophethood as a continuation of the Abrahamic lineage and monotheistic message that was preserved intact through Ishmael and fully restored in the revelation of the Quran to Muhammad. The Ishmael narrative reinforces Muhammad's prophetic authority for Muslims.