Prophetic Completion in Islam and Psalm 118:22 – A Comparative Reflection

The Prophet Muhammad 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.”

This Hadith highlights Muhammad’s role as the seal of the prophets, symbolizing the completion of divine revelation in Islam.

A thematic parallel is often drawn between this Hadith and Psalm 118, verse 22, which states:

“The stone which the builders refused is become the head stone of the corner.”
While the Psalm is traditionally interpreted in Christian contexts as referring to the Messiah, some Islamic scholars see it as resonating with the idea of prophetic culmination.

From an Islamic perspective, this connection is understood in several ways:

Culmination of Monotheism:

Both texts symbolize the fulfillment of a divine plan. Islam views all prophets as part of a unified mission of monotheism, with Muhammad completing this message.
Rejection and Vindication: The Psalm’s reference to a rejected stone becoming the cornerstone mirrors the Prophet Muhammad’s initial rejection and ultimate acceptance, emphasizing the enduring truth of his message.

Interfaith Resonance:

Such parallels can serve as a foundation for interfaith dialogue, underscoring shared themes in Abrahamic faiths about divine mission and prophetic legacy.

Finality and Perfection:

Just as a cornerstone or final brick is crucial to completing a structure, Muhammad’s prophethood is seen as the final piece that perfects the building of divine guidance for humanity.

While acknowledging scriptural differences, the connection between the Hadith and Psalm 118:22 can highlight the continuity and universality of God’s message across traditions—culminating, in Islamic belief, with the mission of Muhammad.

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!

The verse refers to the Jews who were awaiting the coming of the Messiah, as foretold in their scriptures. They used to pray for his arrival to help them triumph over their enemies.

However, when Muhammad came with a message confirming their own scripture, they rejected him out of envy, since he was not from their lineage. This rejection, despite recognizing him, led to Allah’s condemnation.

Some Muslims interpret this verse as indirectly identifying Muhammad as the awaited Messiah, based on the Jews’ prior recognition of his qualities and the Quran’s confirmation of earlier revelations. This interpretation is reinforced by Surah 2, verse 146, which states that the People of the Book knew him as clearly as they knew their own sons.

Unnamed but Honored: The Quran’s Recognition of Hebrew Prophets

Some critics and scholars contend that the Quran omits reference to prominent Hebrew prophets such as Isaiah, Jeremiah, Ezekiel, Daniel, and the so-called “minor prophets” of the Hebrew Bible. This observation has been a point of theological inquiry and discussion among Jews, Christians, and Muslims alike.

However, a closer look at the Quran—particularly Surah 45, verse 16—reveals a broader and more inclusive view of prophetic tradition that offers a nuanced response to this claim.

Surah 45, verse 16 — A Testament to the Israelite Legacy

The verse in question states:

“And We did certainly give the Children of Israel the Scripture and judgment and prophethood, and We provided them with good things and preferred them over the worlds.”
This verse serves as a general affirmation of the divine gifts bestowed upon the Children of Israel, which includes prophethood.

While the Quran does not explicitly name every Hebrew prophet mentioned in the Tanakh (Old Testament), it recognizes that a multitude of prophets were sent to the Israelites, and it honors their legacy as recipients of divine wisdom, scripture, and favor.

An Inclusive View of Prophethood

The Quran mentions around 25 prophets by name, including major figures like Moses, David, Solomon, and others known from the Hebrew Bible. However, it also emphasizes that there were many more messengers sent throughout history whose names are not listed:

“And We have already sent messengers before you. Among them are those [whose stories] We have related to you, and among them are those We have not related to you…”
(Surah 40, verse 78)

This passage reinforces the idea that the Quran does not aim to list all prophets exhaustively, but rather to highlight certain figures for moral and spiritual lessons. Thus, while prophets like Isaiah, Jeremiah, Ezekiel, and Daniel are not mentioned by name, their existence and roles are not denied. Instead, their contributions are included in the broader recognition of prophetic tradition.

Prophets Without Borders

It is also worth noting that the Quran views all prophets as part of a single continuum of guidance sent by God to various peoples. The emphasis is on the message, not the identity of the messenger:

“Indeed, this, your religion, is one religion, and I am your Lord, so fear Me.”
(Surah 23, verse 52)

This universal view transcends ethnic or historical boundaries, reinforcing the Quran’s message that divine guidance is a shared heritage of humanity, not limited to any single group.

Conclusion

While the Quran may not mention every Hebrew prophet by name, Surah 45, verse 16 affirms their collective legacy by acknowledging the divine gifts—scripture, wisdom, and prophethood—given to the Children of Israel.

Through this verse and others, the Quran embraces an inclusive theology that honors the broader prophetic tradition of the Israelites. The absence of certain names is not a denial of their prophethood, but rather a reflection of the Quran’s selective and thematic focus.

In sum, Surah 45, verse 16 stands as a powerful testament to the shared spiritual lineage between Islamic and Hebrew traditions, and offers a respectful response to the theological inquiry regarding the recognition of the Hebrew prophets in the Quran.

The Prophethood of Muhammad and the Hebrew Prophets: Exploring Biblical and Theological Foundations

In Genesis, chapter 21 and verse 18, an important prophecy and interaction between God and Hagar regarding Ishmael is mentioned.

The verse states,

“Arise, lift up the lad and hold him with your hand, for I will make him a great nation.
One hypothesis proposes that the prophethood of the Hebrew prophets is tied to the Torah given to Moses, whereas Muhammad’s prophethood is associated with the prophecy of Hagar which predates the Torah. How is this idea presented?

The hypothesis you mention explores the relationship and distinctions between the prophethood of the Hebrew prophets and that of Muhammad, focusing on their respective biblical and theological foundations. This idea can be presented and analyzed through various religious, historical, and scriptural perspectives:

The prophethood of the Hebrew prophets is often seen as being linked directly to the Torah, which according to Jewish tradition, was given to Moses by God on Mount Sinai. This link is crucial because it establishes a continuous line of prophetic authority and teaching that is rooted in the laws and ethical teachings of the Torah.

The prophets following Moses are considered to have the role of interpreting, enforcing, and expanding upon the Torah’s teachings.

In contrast, Muhammad’s prophethood is sometimes associated with the prophecy attributed to Hagar. Hagar, according to the Genesis account, was the servant of Abraham and Sarah, and mother of Ishmael, who is considered by Muslims to be an ancestor of Muhammad.

This association is used to argue that Muhammad’s prophetic lineage predates the Mosaic Torah and is linked instead to Abrahamic covenant through Ishmael.

This hypothesis suggests that there are distinct covenants in the Abrahamic religions that validate different prophetic traditions. The Hebrew prophets fall under the covenant of Moses and the Sinai revelation, while Muhammad is considered under the covenant given to Abraham and Ishmael (as Hagar’s son).

This distinction is important in Islamic theology which views Islam as a continuation and fulfillment of Abrahamic faith, independent of the Mosaic laws.

The idea also touches upon the nature of the revelations received by the prophets. The Torah is often viewed as a national revelation aimed at the Jewish people, containing civil, moral, and ceremonial laws specifically designed for them.

In contrast, Muhammad’s revelation (the Quran) is considered universal, intended for all humanity, and not tied to the specific legal and ritual practices of the Jews.

By associating Muhammad with a prophecy that predates the Torah, this hypothesis also underscores the notion that prophetic messages have been universal and ongoing throughout human history. This could be seen as an attempt to place Islam within a broader, inclusive prophetic tradition that transcends Jewish ethnic and religious boundaries.