Ishmael’s Story and Scriptural Alterations in The Torah: Islamic Perspectives

Genesis 21, verses 9 to 10, reads:

But Sarah saw that the son whom Hagar the Egyptian had borne to Abraham was mocking, and she said to Abraham, “Get rid of that slave woman and her son, for that woman’s son will never share in the inheritance with my son Isaac.”

Genesis 22, verse 2, reads:

Then God said, “Take your son , your only son, whom you love, Isaac, and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you. ”

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 Significance of Hajj in Islam: Reconnecting with the Abrahamic Legacy Through the Story of Ishmael

There is an argument among scholars regarding the significance of Hajj in Islam as a restored religion tracing back to Abraham. It is posited that Ishmael was exiled as a young child well before the birth of Isaac, and that Ishmael, rather than Isaac, was the intended sacrifice. How is this argument articulated?

The argument regarding the significance of Hajj in Islam as a restored religion tracing back to Abraham, and the associated narrative involving Ishmael and Isaac, is articulated through several key points:

1. Lineage and Prophetic Tradition:

In Islamic tradition, Hajj is deeply connected to the figure of Abraham (Ibrahim). Muslims believe that Abraham, along with his son Ishmael (Ismail), played a foundational role in establishing the rites of Hajj. The Kaaba, the central structure around which Hajj is performed, is believed to have been built by Abraham and Ishmael.

2. The Story of Ishmael and Isaac:

Exile of Ishmael: According to Islamic narratives, long before Isaac was born, Ishmael and his mother Hagar were settled by Abraham in the desert of Mecca, which is where the Zamzam well miraculously appeared to sustain both of Hagar and her infant son Ishmael. This event is commemorated during the Hajj.

The Sacrifice: Islamic tradition holds that it was Ishmael, not Isaac, who was the intended sacrifice. This is based on interpretations of the Quran, specifically Surah 37, verses 100 to 113, where it is generally understood that the son who was to be sacrificed was Ishmael. According to the sequence of events in the Quran, the promise of Isaac’s birth comes after the story of sacrifice, indicating that Ishmael is the son in question.

This contrasts with the Judeo-Christian tradition, which identifies Isaac as the intended sacrifice.

3. Symbolic Acts of Hajj: The rites of Hajj include reenactments and commemorations of events from the lives of Abraham, Hagar, and Ishmael. For instance:

The Sa’i, which involves walking seven times between the hills of Safa and Marwah, commemorates Hagar’s desperate search for water for her infant son Ishmael.

The stoning of the Jamarat represents Abraham’s rejection of Satan’s temptation, which is believed to have occurred when he was about to sacrifice Ishmael.

4. Restoration of Abrahamic Monotheism:

Islam views itself as a continuation and restoration of the pure monotheistic faith of Abraham. The Hajj serves as a means to reconnect with the Abrahamic legacy, emphasizing monotheism, obedience to God, and the unity of the Muslim community.

In summary, the argument hinges on the belief that Ishmael, rather than Isaac, was central to the narrative of sacrifice and that the rites of Hajj are rooted in the events of Abraham’s life as they unfolded in Mecca with Ishmael. This perspective underscores the significance of Hajj in Islam and its connection to Abraham as a pivotal prophet in the monotheistic tradition.

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:

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.

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.

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.

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.
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.

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.

Islam as the Restoration of Abraham’s Original Teachings

Islam is considered a restored religion of Abraham, based on the perspective that both Judaism and Christianity have deviated from his original teachings.
Adherents of Islam assert that Judaism has altered the command regarding the sacrifice of Abraham's son, holding that the son in question was Ishmael rather than Isaac.

Furthermore, they contend that Christianity has diverged from the tenet of monotheism by introducing the concept of the Trinity and modifying the practice of circumcision.
Therefore, from the Islamic viewpoint, Islam embodies the authentic restoration of the teachings of Abraham as presented in the Quran.