The Jealousy of Rabbis: A Verse from the Quran and a Prophecy from the Bible
During the caliphate of ʿUmar ibn al-Khaṭṭāb, a remarkable incident occurred involving a Jewish rabbi. It is reported in authentic hadith collections that the rabbi approached ʿUmar and said:
“If this verse had been revealed to us in our scripture, we would have commemorated the day of its revelation as a festival.”
The verse in question is found in Surah al-Mā’idah 5:3:
“This day I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion.”
ʿUmar replied that this verse was indeed revealed on a momentous day—during the Prophet Muhammad’s ﷺ final pilgrimage (Ḥajj al-Wadāʿ), which occurred on a Friday, the Day of ʿArafah.
Theological Significance of the Envy
To understand the rabbi’s envy, one must grasp the theological and eschatological significance behind the completion of religion in Islam, especially in light of Jewish expectations regarding the future restoration of divine worship.
In Judaism, especially in rabbinic tradition, animal sacrifice plays a central role in religious life and covenantal atonement. These offerings were to be made exclusively in the Jerusalem Temple, as prescribed in the Torah. However, since the Second Temple was destroyed by the Romans in 70 CE, this essential element of Judaism has been suspended. The absence of the Temple has left a theological void, with Jews still praying for the arrival of the Messiah and the rebuilding of the Third Temple to resume sacrificial rites.
Isaiah’s Prophecy and Its Ishmaelite Connection
The rabbi’s perspective seems to be influenced by a messianic and prophetic vision found in the Book of Isaiah, specifically Isaiah 60:7:
“All Kedar’s flocks will be gathered to you, the rams of Nebaioth will serve you; they will be accepted as offerings on My altar, and I will glorify the house of My glory.”
This verse is highly significant for several reasons:
1. Kedar and Nebaioth are explicitly named as sons of Ishmael (Genesis 25:13), representing prominent Arabian tribes.
2. The verse foresees a time when descendants of Ishmael—Arab peoples—will bring offerings to God.
3. These offerings will be accepted, and through them, God’s house (often interpreted as the Temple) will be glorified.
The prophecy envisions an eschatological role for Ishmael’s descendants in the worship of the One God—something traditionally seen as inconceivable within the framework of Jewish exclusivity.
Meccan Fulfillment vs. Jerusalem Expectation
Judaism awaits a literal fulfillment of Isaiah’s prophecy: the Arabs (sons of Ishmael) bringing sacrifices to Jerusalem’s Temple once it is rebuilt.
However, the rabbi in ʿUmar’s time may have begun to realize something profound: this prophecy, rather than pointing to a future temple in Jerusalem, appeared to be fulfilled in Mecca, during Hajj, where:
Sacrificial animals are brought by Muslims from all over the world—many of whom are descendants of Kedar and Nebaioth—as a commemoration of the moment when God tested Abraham with the command to sacrifice his son Ishmael.
These animals are sacrificed as part of the rites established by Prophet Muhammad ﷺ, who himself descends from Ishmael.
The rites of Hajj center around the Kaʿbah, referred to in the Qur’an as the first house built for the worship of God (Surah 3:96), and restored by Abraham and Ishmael.
Thus, Islam—through its rituals, lineage, and theology—perfectly aligns with the vision in Isaiah 60:7 in a way that neither Judaism (due to the absence of the Temple) nor Christianity (which spiritualizes and abolishes sacrifice) can.
Christian Response and Qur’anic Clarification
Many Christian theologians interpret Isaiah 60 as a prophecy of Arab conversions to Christianity, viewing Jesus’ atoning death as the end of all sacrifices. However, this interpretation contradicts the explicit sacrificial imagery in Isaiah 60:7, where animal offerings are accepted by God—a practice Christianity explicitly abandons.
Furthermore, the Qur’an offers a decisive theological clarification:
“Abraham was neither a Jew nor a Christian, but he was a ḥanīf, one inclining toward truth, a Muslim. And he was not of the polytheists.”
(Surah 3:67)
Islam asserts itself as the continuation and perfection of Abraham’s monotheism—without the distortion introduced by later religious developments. The Qur’anic declaration in Surah 5:3 signifies the culmination of divine guidance and the completion of Abraham’s covenant, now universalized through Islam.
Conclusion: Islam as the Fulfillment of Abrahamic Prophecy
The Jewish rabbi’s envy was not merely of a verse—but of a divine reality realized in Islam:
A perfected religion, firmly rooted in Abrahamic tradition.
Living sacrificial rites enacted by Ishmael’s descendants.
A universal house of worship (the Kaʿbah) glorified through acts of piety and submission.
Rather than await a future fulfillment through rebuilt temples or symbolic reinterpretations, Islam offers a living embodiment of prophetic hope—something the rabbis of old may have sensed, but could not accept.
This is why the verse in Surah 5:3 provoked not just admiration, but deep theological envy.