Abraham’s Covenant and Mount Sinai

Understanding Abraham's familiarity with Paran and his lack of knowledge about Mount Sinai.

It is stated in the Torah, Genesis 21 verse 21, that Ishmael lived in the desert of Paran.
Abraham, a pivotal figure in the Bible, is known for his covenant with God. According to this covenant, he will become the father of many nations and inherit the land that extends from the river of Egypt to the river of Euphrates.

Abraham, however, was unaware of Mount Sinai, which subsequently gained significance during Moses' and the Israelites' reception of the Torah.

As depicted in the biblical story, God's covenant with Abraham focused primarily on his offspring and the future possession of the land.

A primary goal was to establish a lineage within the family which would eventually result in the birth of his ultimate offspring, who would be a blessing to all nations.

Abraham's covenant with God was not directly related to Mount Sinai, which was later a key biblical site where Moses received the Ten Commandments.

God's promise to Abraham extended beyond physical descendants to include spiritual blessings for all nations.

This plan was realized through Muhammad, an offspring of Abraham, who reinstated the ritual Hajj. During the Hajj, Muslims commemorate the biblical event where Abraham sacrificed his only and firstborn son, Ishmael, according to Islamic belief.

The prophecy of Hagar and Ishmael, believed to predate the Torah, is included in it as a reminder to the Children of Israel of the divine plan of salvation, which would be fulfilled through a descendant of Hagar.

Traditionally, Muslims associate Mecca with Paran, the desert where Ishmael lived and was prophesied to have a magnificent future.

The significance of Mount Sinai in biblical history, primarily associated with Moses and the Ten Commandments, did not intersect with Abraham's life and covenant.

As the progenitor of many nations, his covenant with God was centered on inheriting lands from the river of Egypt to the river Euphrates, as realized through Islam and Muhammad.

While Mount Sinai played a crucial role in Moses' and the Israelite exodus, it was not a part of Abraham's covenant.

The focus of his covenant with God was to become the father of numerous nations and inherit a specific land area. This land area extended from the river of Egypt to the river Euphrates, and it was ultimately fulfilled through Muhammad in the religion of Islam.

Abraham and the House of God in Jerusalem and Mecca

Did Moses and Abraham know that the temple would be built in Jerusalem?

The Bible does not explicitly state that Moses and Abraham knew about the future construction of the Temple in Jerusalem. However, both figures are significant in the Jewish tradition regarding the covenant with God and the eventual establishment of a central place of worship.

1. Abraham: He is often associated with the land of Canaan, which includes Jerusalem. The biblical narrative highlights that he established altars and worshiped God in various locations, symbolizing a connection to the land that would later become significant in Jewish history.

2. Moses: He led the Israelites out of Egypt and received the Law at Mount Sinai. His connection to the Tabernacle, a mobile sanctuary, is significant, as it laid the groundwork for central worship in the future. The establishment of the Temple in Jerusalem is often viewed as a fulfillment of the promise of a permanent dwelling place for God, but there is no direct indication that Moses was aware of the future Temple.

In Jewish tradition, the idea of a Temple in Jerusalem is connected to prophecies and promises made later in the biblical narrative, particularly during the time of King David and Solomon. Therefore, while Moses and Abraham played crucial roles in the religious history of the Israelites, there is no definitive evidence that Moses and Abraham had knowledge of the Temple's future construction.

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How is Abraham linked to the Kaaba (House of God) in Mecca in Islam?

In Islam, Abraham is deeply connected to the Kaaba in Mecca, which is regarded as the House of God. According to Islamic tradition:

1. Construction of the Kaaba: It is believed that Abraham, along with his son Ishmael, was instructed by God to build the Kaaba as a place of worship. The Kaaba is considered the first house of worship dedicated to the monotheistic belief in one God.

2. Covenant and Submission: Abraham is viewed as a key figure in Islam for his unwavering submission to God's will and his role as a prophet. His dedication to monotheism is foundational to Islamic beliefs.

3. Pilgrimage (Hajj): The Kaaba is the focal point of the Hajj pilgrimage, one of the Five Pillars of Islam. Muslims from around the world perform rituals around the Kaaba, commemorating the actions of Abraham and Ishmael.

4.Significance of the Black Stone: The Black Stone (Hajar al-Aswad), set into the corner of the Kaaba, is said to have been given to Abraham by the angel Gabriel. It is revered by Muslims as a sacred object.

Overall, Abraham's legacy as a prophet and the father of monotheism links him to the Kaaba (House of God), reinforcing the importance of the site in Islamic faith and practice.

The connection between Islam and the land that God promised to Abraham in the Torah

Genesis 15, verse 18 reads:
“In the same day the Lord made a covenant with Abram, saying, Unto thy seed have I given this land, from the river of Egypt unto the great river, the river Euphrates”.

Genesis 15, verse 18 is a specific verse in the Bible, which is part of the book of Genesis in the Old Testament. It describes a covenant that God made with Abraham, promising him and his descendants land from the river of Egypt to the Euphrates River.

Did the establishment of Islam as the religion of Abraham in the Middle East or the Levant fulfill the promise of God to Abraham that his descendants through Ishmael would inherit the land from the border of Egypt to the Euphrates River as mentioned in the Torah or Genesis 15, verse 18?

Islamic scholars assert that the ancient scribes may have manipulated the Torah to favor Isaac instead of Ishmael. How do they present their argument?

Islamic scholars argue that the establishment of Islam in the Middle East and Levant region did fulfill God's promise to Abraham regarding Ishmael's descendants. They point out that Islam spread rapidly across this area in the 7th-8th centuries, bringing monotheistic worship of the God of Abraham to millions.

It is asserted that the ancient scribes who wrote the Torah may have altered the stories to show preference for Isaac's descendants over Ishmael's. They suggest that this bias may have been influenced by socio-political factors, such as the dominance of the Israelite tribes, which led to the emphasis on Isaac's descendants in the biblical account.

Historically, the Arab-Islamic Caliphates after the rise of Islam in the 7th century did indeed conquer and control territories extending from Egypt to the Euphrates River, which matches the geographical extent of the land mentioned in Genesis 15, verse 18. This has led some to draw parallels between the spread of Islam and the fulfillment of the promise to Ishmael’s descendants.

From an Islamic theological perspective, the establishment of Islam in the Middle East and the Levant is seen as the fulfillment of God's promise to Abraham, as it recognizes and upholds the significance of Ishmael's lineage.

Islamic scholars argue that both Isaac and Ishmael are equally revered as prophets, and that their respective lineages are part of God's overarching plan for humanity, with Hebrew prophets paving the way for the coming of Muhammad, the last prophet.

In summary, Islamic scholars argue that:

1. The promise made to Abraham about his descendants inheriting the land could have been fulfilled through Ishmael.

2. The Torah might have been altered over time to give greater emphasis to Isaac’s lineage and downplay Ishmael’s role.

3. The rise of Islam and the influence of the descendants of Ishmael (through Prophet Muhammad) is seen as a fulfillment of God’s promise to Abraham.

4. The spread of Islam and its dominance in the Middle East aligns with the geographical scope of the promise made to Abraham in the Torah, reinforcing the idea that Ishmael’s descendants inherited this blessing.

These arguments reflect a broader theological debate regarding the interpretation of ancient texts and the legacy of Abraham’s two sons, Isaac and Ishmael, in the context of religious history.

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.