The Priest of Midian: Jethro’s Role in Judaism and Islam

What is Jethro’s religion and what role does he play in the evolution of Judaism?

Jethro, known as Yitro in Hebrew, is a significant figure in the Hebrew Bible. He was a Midianite priest and the father-in-law of Moses. Jethro’s religion, as a Midianite, would have been different from the monotheistic beliefs that Moses later helped establish among the Israelites. However, Jethro is portrayed as a wise and supportive figure in the biblical narrative.

Jethro’s role in the evolution of Judaism is notable for several reasons. He is credited with advising Moses on the establishment of a judicial system to help govern the Israelites more effectively. This advice helped shape the administrative and legal structures that became important in Jewish tradition.

Additionally, Jethro’s acknowledgment of the God of Israel and his offering of sacrifices are seen as an early example of recognizing the God of Israel by someone outside the Israelite community. This interaction highlights themes of wisdom, leadership, and the acknowledgment of monotheism, which are central to Jewish thought.

What is the representation of Jethro in the Quran, and what religions do both Jethro and Moses belong to as per Islamic holy texts?

In the Quran, Jethro is identified with the prophet Shu’ayb. Shu’ayb is considered a prophet sent to the people of Midian to guide them back to the worship of one God and to live righteously. He is known for his wisdom and his strong advocacy for justice and fair dealings in commerce.

As for the religious context, both Shu’ayb (Jethro) and Moses (Musa in Arabic) are considered prophets of Islam. In Islamic tradition, all prophets, including Shu’ayb and Moses, are believed to have preached the same fundamental message of monotheism and submission to the one true God, which is the essence of Islam.

Therefore, both are seen as part of the long line of prophets who conveyed God’s guidance to humanity, culminating in the final prophet, Muhammad.

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.

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.

Why do Jews and Christians not believe in the prophethood of Muhammad?

Jewish tradition holds that prophecy ended with the prophets of the Hebrew Bible, such as Haggai, Zechariah, and Malachi. Therefore, they do not recognize any prophets after this period, including Muhammad.

Christians believe that Jesus Christ is the final and ultimate revelation of God. They do not see the need for another prophet after Jesus, as they believe he fulfilled all prophecies and brought the final covenant.

Surah 13, verse 43 of the Quran reads:

And those who have disbelieved say, “You are not a messenger.” Say, (O Muhammad), “Sufficient is Allah as Witness between me and you, and the witness of whoever has knowledge of the Scripture.”
It is believed that Islam is the restored religion of Abraham, and all Muslims hold the belief that Muhammad is the genuine and final prophet of God. How is this argument expressed within the context of Abrahamic theology?

If Abraham had been instructed by God to sacrifice Ishmael instead of Isaac, it could be argued that Islam and Muhammad have a legitimate claim as a true religion and prophet. This argument can be further explained by examining the differences in the narrative of Abraham’s sacrifice between Islamic and Judeo-Christian traditions.

The story of Abraham being commanded to sacrifice his son is significant in Judaism, Christianity, and Islam. However, the key difference lies in the identity of the son involved. In Jewish and Christian traditions, it is Isaac who was nearly sacrificed, while in Islamic tradition, it is believed to be Ishmael. Although Ishmael’s name is not explicitly mentioned in the Quran, Muslims believe that he was the son whom Abraham was instructed to sacrifice.

If one were to argue for the legitimacy of Islam and Muhammad as a prophet based on the premise that Ishmael was the son intended for sacrifice, the argument might be structured as follows:

Shared Abrahamic Roots: All three monotheistic religions—Judaism, Christianity, and Islam—trace their spiritual lineage to Abraham, recognizing him as a patriarch. The story of Abraham’s willingness to sacrifice his son at God’s command is seen as a test of faith in all three traditions.
Islamic Narrative: The Quran (Surah 37, verses 100 to 113) recounts the story of Abraham’s willingness to sacrifice his son as a demonstration of his obedience to God. While the Quran does not name the son, the majority of Islamic traditions and interpretations identify the son as Ishmael, the eldest son of Abraham through Hagar. This interpretation is derived from the order of events in the Quran, indicating that the promise of Isaac’s birth occurred after the sacrifice story, leading to the conclusion that Ishmael was the son mentioned.
Prophetic Lineage: In Abrahamic theology, the near sacrifice of Ishmael is regarded as a foreshadowing of Muhammad’s prophethood. This connection between Ishmael’s near-sacrifice and Muhammad’s lineage plays a vital role in confirming Muhammad’s position as a prophet in Islam, serving as a fundamental aspect of the faith and offering valuable insight into the validity of his prophethood.
Preservation of Revelation: Muslims believe that the Quran is the final and unaltered word of God, preserved exactly as it was revealed to Muhammad. They argue that earlier scriptures, such as the Torah and the Bible, have been altered or misinterpreted over time. In this view, the Quran corrects these alterations, and the indication that Ishmael was the son to be sacrificed is seen as the correct version of the story.
Continuity of Prophethood: Islam acknowledges the prophets of Judaism and Christianity but considers Muhammad to be the last prophet, who came to restore the original monotheistic faith and to correct deviations that had entered earlier religions. The story of Ishmael’s near-sacrifice, then, is seen as part of this corrective message.
Theological Implications: The identification of the son in the story of Abraham’s sacrifice holds great significance as it symbolizes the heir of the Abrahamic covenant. In Islamic tradition, designating Ishmael as the son underscores his pivotal role in their religious history and bolsters the credibility of the Islamic faith for Muslims. This underscores the crucial role that lineage and inheritance play within religious narratives.
In conclusion, the narrative of Ishmael as the son intended for sacrifice strengthens Islam’s theological foundation and affirms Muhammad as a prophet. It shows Islam’s connection to the Abrahamic tradition, preservation of divine revelation, and role in restoring monotheistic beliefs. This narrative difference also highlights the interconnectedness and differences among the three Abrahamic faiths, shaping their unique theological identities.

Does the Quran mention Muhammad as the Messiah whom the Jews await?

In the Quran, Muhammad is not explicitly referred to as the Messiah whom the Jews await. However, there is an indirect mention in Surah 2, verse 89, that can be interpreted in this context.

Surah 2, verse 89, states,

“And when there came to them a Book from Allah confirming that which was with them – although before they used to pray for victory against those who disbelieved – but [then] when there came to them that which they recognized, they disbelieved in it; so the curse of Allah will be upon the disbelievers.”
This verse is believed by some scholars and interpreters to refer to a prophecy mentioned in Jewish scriptures about a future prophet who would come after Moses. According to this interpretation, the Jews were awaiting this promised prophet or Messiah.

Muslims believe that Muhammad is the final prophet sent by Allah and consider him as fulfilling various prophecies mentioned in previous religious texts. Therefore, some Muslims interpret Surah 2, verse 89, as indirectly referring to Muhammad as the awaited Messiah.

It’s important to note that interpretations of religious texts can vary among different scholars and individuals. While some may see a connection between Muhammad and the awaited Messiah based on this verse, others may have different interpretations or understandings.