The Final Brick: Interpreting the Connection Between Psalm 118:22 and Prophethood in Islam

Is there any connection between Psalm 118, verse 22 and the conclusion of prophethood with Muhammad, the prophet of Islam?

Allah's Messenger said, "My similitude in comparison with the other prophets before me, is that of a man who has built a house nicely and beautifully, except for a place of one brick in a corner. The people go about it and wonder at its beauty, but say: 'Would that this brick be put in its place!' So I am that brick, and I am the last of the Prophets.

It is believed the above Hadith has connection with Psalm 118, verse 22. How is this argument explained from a Islamic perspective?

The Hadith you've mentioned, where the Prophet Muhammad likens his role to that of a final brick completing the edifice of prophethood, is a significant illustration in Islamic teachings, emphasizing his position as the last prophet in a long line of messengers sent by Allah (God) to guide humanity. This Hadith is often cited to highlight the completion of prophetic revelation with Muhammad, affirming the belief in Islam that he is the seal of the prophets (Khatam an-Nabiyyin).

The connection between this Hadith and Psalm 118, verse 22, from the Bible, which reads, "The stone which the builders refused is become the head stone of the corner," is seen in the thematic similarity of both references, with the latter often interpreted by scholars as a prophecy about Messiah.
In the context of Islamic interpretation, however, scholars might draw parallels to demonstrate the universal nature of God's message and the continuity of monotheistic faith, suggesting that both texts metaphorically speak to the importance of recognizing and completing a divine mission or structure.

From an Islamic perspective, the argument linking the Hadith to Psalm 118, verse 22, might be explained in a few ways:

1. Universal Message of Monotheism: Both texts can be seen as emphasizing the culmination of a divine plan or revelation. In Islam, the prophets are understood to have come with a consistent message of monotheism and submission to the will of God, with Muhammad completing this message. The connection to Psalm 118, verse 22, could be interpreted as an acknowledgment of the universal truth present in previous scriptures, culminating in the final message brought by Muhammad.

2. Rejection and Acceptance: Psalm 118, verse 22, speaks of a stone rejected by builders that ultimately becomes the cornerstone, which can metaphorically represent the initial rejection and eventual acceptance of a prophet's message. In Islamic thought, this can parallel the experience of Muhammad and, by extension, the message of Islam, which faced rejection but ultimately established a lasting religious and civilizational foundation.

3. Interfaith Dialogue: Some scholars might use the similarity between the Hadith and the Psalm to foster interfaith dialogue, pointing out shared themes in Abrahamic religions. This approach emphasizes commonalities in the essence of the messages brought by prophets across these faith traditions.

4. Completion and Perfection of the Divine Message: The Hadith specifically mentions Muhammad as the final brick, symbolizing the completion of the prophetic tradition. This idea can be seen as paralleled in the notion of a cornerstone in Psalm 118, verse 22, which is crucial for the integrity and completion of a structure. In this context, the argument would focus on the role of Muhammad in completing the cycle of prophetic messages, sealing the divine revelation.

It's important to note that while drawing parallels, Islamic scholars also maintain the distinctiveness of the Islamic faith and its teachings, viewing the Quran and Hadith as the final and complete revelation of God's will to humanity.

The Argument Linking the Prophethood of Muhammad to Hagar's Prophecy and Its Distinction from the Torah-Associated Hebrew Prophets

Introduction

The argument posited by proponents who link the prophethood of Muhammad to the prophecy associated with Hagar, the mother of Ishmael, presents a significant theological discourse that contrasts with the Hebrew prophetic tradition rooted in the Torah. This argument asserts that Muhammad's prophetic lineage, connected to a pre-Torah prophecy, stands in contrast to the Hebrew prophets, whose authority is fundamentally tied to the Mosaic covenant and the laws of the Torah. Consequently, Muhammad's prophethood is perceived as independent of the Torah's legal constraints, setting it apart from the prophetic tradition of figures such as Moses and Jesus.

1. Pre-Torah Origins of Hagar's Prophecy

Advocates of this perspective emphasize that Hagar’s prophecy, as recorded in Genesis 21:18, precedes the Mosaic covenant and the formalization of the Torah. This prophecy concerns Ishmael, the son of Hagar, who is promised by God to become a "great nation." The chronological precedence of this prophecy is significant because it predates the Torah, traditionally attributed to Moses and his time, thus establishing a separate and independent line of divine promise and covenant. This early prophetic declaration regarding Ishmael is interpreted by proponents as laying the foundational basis for the emergence of Muhammad’s prophethood, which they argue is a fulfillment of this ancient divine promise.

2. Reiteration and Fulfillment in Islamic Rituals

The Torah briefly reiterates the prophecy concerning Hagar and Ishmael; however, proponents argue that its true fulfillment is evident in the rituals of Islam, particularly the Hajj pilgrimage. The Hajj, an obligatory religious duty for Muslims, includes several rituals directly connected to the legacy of Hagar and Ishmael, such as the Sa’i (running between the hills of Safa and Marwah) and the Zamzam well. These rituals are seen as a living testament to Hagar’s prophecy, signifying its enduring relevance and fulfillment within Islamic tradition. In this context, the Hajj is viewed not merely as a ritual observance but as a profound embodiment of the prophecy that links Muhammad’s prophethood to the Abrahamic legacy through Hagar and Ishmael.

3. Marginalization by Ancient Israelite Scribes

Proponents also argue that the significance of Hagar and Ishmael has been historically marginalized by ancient Israelite scribes. This marginalization, they suggest, was driven by theological and political motives aimed at elevating the lineage of Isaac and the Israelite people over that of Ishmael. The narrative construction in the Hebrew Bible, therefore, is seen as selectively emphasizing aspects favorable to the Israelite lineage, while downplaying the significance of Ishmael. This perceived marginalization is viewed as an attempt to confine the scope of the Abrahamic covenant to the descendants of Isaac, thereby limiting the broader universal implications of the divine promises made to Hagar and Ishmael.

Contrast with Hebrew Prophets

1. Association with the Torah

Hebrew prophets are intrinsically linked to the Torah, which serves as the foundation of their prophetic authority. The Torah, revealed to Moses at Mount Sinai, contains the laws, ethical teachings, and covenantal stipulations that Hebrew prophets were charged with upholding, interpreting, and enforcing. This connection establishes a continuous line of prophetic tradition rooted in the Mosaic covenant, which is central to the religious identity and legal framework of the Jewish people.

2. Muhammad's Independent Prophetic Lineage

In contrast, Muhammad’s prophethood is associated with the Abrahamic covenant as it pertains to Ishmael, rather than the Mosaic covenant. This distinction is pivotal in Islamic theology, which views Muhammad’s message as both a continuation and fulfillment of the Abrahamic faith, yet distinct from the legalistic and ritualistic practices prescribed in the Torah. Muhammad’s revelation, embodied in the Qur’an, is thus seen as universal in its scope, intended for all of humanity rather than being confined to the specific legal and ritual obligations of the Jewish people. This universalist perspective underscores the idea that Muhammad’s prophethood is part of an independent prophetic lineage that transcends the particularities of the Mosaic law.

Theological Implications

1. Universal Prophetic Tradition

The association of Muhammad with a prophecy that predates the Torah supports the argument for a universal and ongoing prophetic tradition. This perspective posits that divine guidance has been continuous and inclusive, manifesting in various forms throughout human history. By situating Islam within this broader prophetic tradition, proponents emphasize the continuity of divine revelation from the time of Abraham through Muhammad, thereby challenging the exclusivity of the Mosaic covenant and its prophetic lineage.

2. Distinct Covenants

The argument also draws attention to the existence of distinct covenants within the Abrahamic religions. While Hebrew prophets operate within the framework of the Mosaic covenant, with its specific laws and obligations, Muhammad is seen as part of the covenant given to Abraham through Ishmael. This theological distinction reinforces the notion that different prophetic traditions are validated by separate covenants, each contributing to the broader narrative of Abrahamic faiths. Muhammad’s prophethood, therefore, is understood as fulfilling the divine promise made to Ishmael, independent of the covenant established through Moses and the Torah.

Conclusion

In summary, the argument linking Muhammad’s prophethood to Hagar’s prophecy highlights its pre-Torah origins, its fulfillment in Islamic rituals such as the Hajj, and the marginalization of Hagar’s significance in the Hebrew Bible. This perspective contrasts Muhammad’s universal and independent prophetic lineage with the Hebrew prophets’ association with the Torah, emphasizing the existence of distinct covenants within the broader framework of Abrahamic traditions. Ultimately, this argument situates Muhammad’s prophethood within a universal and ongoing prophetic tradition that transcends ethnic and religious boundaries, underscoring the continuity of divine guidance across time and space.

Two covenants: Abrahamic and Sinai covenants from an Islamic perspective

Genesis 49, verse 10, reads:

“The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.”

The verse implies that Judah's offspring will govern Israel until the arrival of "Shiloh," who holds all royal power. Here, Shiloh, similar to "the Seed" in Genesis 22, verse 18, refers to the future Messiah.

From an Islamic perspective, the word “Shiloh” in Genesis 49, verse 10, is connected to the Abrahamic covenant through Ishmael, who, not Isaac, is believed to be nearly sacrificed. Conversely, the terms "scepter" and "lawgiver" mentioned in Genesis 49, verse 10, are associated with the Sinai covenant. How is their argument articulated?


From an Islamic perspective, the interpretation of Genesis 49, verse 10, and its connection to the Abrahamic covenant through Ishmael involves several key arguments:

1. Shiloh as Muhammad:
Some Islamic scholars interpret "Shiloh" as a reference to Prophet Muhammad. They argue that the prophecy indicates a shift in divine authority away from the line of Judah to a descendant of Ishmael.

2. Abrahamic Covenant through Ishmael:
Islamic tradition holds that it was Ishmael, not Isaac, who was nearly sacrificed by Abraham. This is seen as a pivotal moment in the Abrahamic covenant, establishing Ishmael's line as the inheritors of God's promise.

3. Scepter and Lawgiver:
The terms "scepter" and "lawgiver" in Genesis 49, verse 10, are associated with the Sinai covenant given to Moses. Islamic interpretation suggests that these symbols of authority and divine law would remain with the descendants of Judah until the coming of "Shiloh" (Muhammad).

4. Transfer of Authority:
The verse is interpreted to mean that the religious and political authority ("scepter" and "lawgiver") would depart from Judah's line when Shiloh (Muhammad) comes. This is seen as a prophecy of the transition of divine guidance from the Israelite tradition to Islam.

5. Gathering of the People:
The phrase "unto him shall the gathering of the people be" is interpreted as referring to the universal message of Islam brought by Muhammad, which would unite people from various nations and backgrounds.

6. Continuation of Abrahamic Legacy:
Islamic scholars argue that Muhammad, as a descendant of Ishmael, fulfills this prophecy by bringing the final revelation that completes and supersedes previous covenants, while still maintaining continuity with the Abrahamic tradition.

7. Non-Judahite Messiah:
Some interpretations suggest that the verse implies the coming of a messianic figure from outside the tribe of Judah, which aligns with the Islamic view of Muhammad's lineage through Ishmael.

It's important to note that this interpretation is specific to Islamic theology and is not accepted in Jewish or Christian exegesis. The Islamic perspective sees this verse as one of many biblical passages that they believe foretell the coming of Prophet Muhammad and the establishment of Islam as the final Abrahamic faith.