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.

Mount Sinai: The Sacred Peak Where Divine Encounters Shape Faith.

Jacob blessing his sons on his deathbed

The Quran and the Messiah

Allah says in the Quran, Surah 2 verse 89:

And when there came to them (Jews) a Book from Allah, confirming that which is with them—and earlier they would pray for victory over the pagans (through the medium of His messenger)—so when there came to them what they recognized (that is, Muhammad), they denied it. So may the curse of Allah be on the faithless!

Some believe this verse indirectly points to Muhammad as a promised Messiah. How is this interpretation explained?

This verse refers to the Jews who were awaiting the coming of their Messiah, as they had read about him in the scripture. They used to invoke Allah for his arrival, hoping that he would help them defeat their enemies. However, when Allah sent Muhammad to the Arabs, and he brought the Quran that confirmed the previous scriptures, the Jews rejected him and denied his prophethood. They did this out of envy and pride, because they wanted the Prophet to be from among them. Therefore, Allah cursed them for their disbelief and ingratitude.

The verse implies that the Jews had some knowledge of the characteristics and attributes of the Prophet Muhammad, and they recognized him when he came. This is also supported by other verses in the Quran, such as Surah 2, verse 146, which says:

Those to whom We gave the Scripture know him as they know their own sons. But indeed, a party of them conceal the truth while they know [it].

Therefore, some Muslims believe that this verse indirectly points to Muhammad as a promised Messiah, who was foretold by the previous prophets and scriptures.

How does the Quran obliquely refer to Muhammad as the “Shiloh”?

Some believe that Surah 2, verse 129 and 133 of the Quran points to Muhammad as the “Shiloh” prophesied by Jacob in Genesis 49, verse 10. How is this argument articulated?

The argument that Surah 2, verses 129 and 133 of the Quran point to Muhammad as the "Shiloh" prophesied by Jacob in Genesis 49, verse 10, is articulated through several points:

1. Surah 2, verse 29, reads: “Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise."

This verse mentions a prayer by Abraham and Ishmael for a messenger to be sent among their descendants, which Muslims believe refers to Muhammad. This is seen as a continuation of the Abrahamic prophetic tradition.

2. Surah 2, verse 33, reads: Or were you witnesses when death approached Jacob, when he said to his sons, "What will you worship after me?" They said, "We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac - one God. And we are Muslims [in submission] to Him."

This verse mentions Jacob asking his sons whom they will worship after his death, and they affirm their worship of the God of their forefathers, including Abraham, Ishmael, and Isaac. This is interpreted as a testament to the continuity of monotheism and the prophetic mission culminating in Muhammad.

3. In Genesis 49, verse 10, Jacob states: “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.”

This biblical verse speaks of a ruler from Judah until "Shiloh" comes, interpreted by some as a messianic figure. The argument posits that Muhammad, as a descendant of Abraham through Ishmael, fulfills this prophecy by bringing a final and universal message.

These points collectively argue that Muhammad is the awaited "Shiloh" who brings the final divine guidance, aligning with the Quranic narrative of prophetic succession.

The Unnamed Son of Abraham's Sacrifice in the Quran

In the Quran, the specific name of the son to be sacrificed by Abraham is not mentioned. Thus it signifies that the name of Isaac in Genesis 22, verse 2, is nothing but a scribal interpolation. What is the explanation for this argument?

The argument that the Quran's omission of the specific name of the son to be sacrificed by Abraham signifies that the name of Isaac in Genesis 22, verse 2, is a scribal interpolation is a viewpoint held by some scholars, but it is not universally accepted within the field of biblical studies or Islamic theology. This argument is based on textual and historical analysis and often arises in discussions about the relationship between the Quran and the Bible.

Here's a brief overview of the argument:

1. Quranic account: In the Quran, the story of Abraham's willingness to sacrifice his son is mentioned in Surah As Saffat (Chapter 37), but the specific name of the son is not provided. This omission has led some scholars to argue that the Quran intentionally avoids naming the son to prevent any confusion or dispute regarding the identity of the son.

2. Biblical account: In the Book of Genesis (Genesis 22, verse 2), the son to be sacrificed is identified as Isaac. This is a well-known account in both Jewish and Christian traditions.

3. Argument: Some scholars propose that the Quranic omission of the son's name suggests that the original, unaltered biblical account did not specify the son's name, and the name Isaac was added later through scribal interpolation in the biblical text.

4. Quranic Interpretation:
The Quranic narrative does not explicitly name the son of the near sacrifice, but Islamic tradition and many Muslim scholars have historically identified him as Ishmael. This belief is supported by the chronological events in the Quran, indicating that the promise of Isaac's birth was made after the account of sacrifice, suggesting that Ishmael was the likely candidate for sacrifice.

It's important to note that this argument is not universally accepted, and there is ongoing debate among scholars regarding the relationship between the Quran and the Bible. Islamic tradition generally does not delve into such textual criticism but rather focuses on the theological and moral aspects of the story.