Why don't Jews and Christians convert to Islam when invited to do so?

Why don’t Jews and Christians convert to Islam?

Jews and Christians considering conversion to Islam may be faced with theological and historical factors that could pose challenges to their decision.

Converting to Islam can be challenging for Jews and Christians primarily because of the significance of the Hajj ritual. This ritual emphasizes that God designated Abraham's lineage through Hagar and Ishmael, rather than through Sarah and Isaac.

In this context, it is believed that God made a covenant with Abraham through Ishmael instead of Isaac, alongside the special status given to the Israelites under the Sinai covenant. Additionally, in Islamic tradition, it is Ishmael, not Isaac, whom God instructed Abraham to sacrifice.

The Hajj pilgrimage in Islam is a central religious duty that commemorates the events surrounding Abraham, Hagar, and Ishmael. The ritual commemorates Hagar's search for water for her baby Ishmael and the construction of the Kaaba (House of God) by Abraham and Ishmael.

The ritual emphasizes the significance of Ishmael in Islamic tradition, as it is believed that Ishmael, not Isaac, was the son whom God commanded Abraham to sacrifice. This differs from the Jewish and Christian narrative, where Isaac is the central figure in the sacrifice story. This variation in narrative can pose a considerable theological challenge for Jews and Christians contemplating a conversion to Islam.

Another point of divergence is the selection of Abraham's family through Hagar and Ishmael in Islamic tradition, as opposed to Sarah and Isaac in Judeo-Christian tradition. For Jews and Christians, the covenant with Isaac and the lineage tracing through him are central to their religious identity. Converting to a faith that reveres Ishmael's lineage may challenge their established beliefs and traditions.

Participating in the Hajj and reenacting Abraham's actions can symbolize the affirmation of Ishmael's significance in Islamic theology. This could pose a conflict for Jews considering conversion to Islam, as it may be seen as contradictory to their understanding of God's covenant with Isaac.

In summary, the argument for the difficulty of Jewish and Christian conversion to Islam revolves around the differing beliefs regarding the selection of Abraham's family and the prominence of Ishmael in Islamic tradition. The Islamic narrative highlights Ishmael's key role in the Abrahamic covenant, while Isaac is linked to the Sinai covenant.

Some Islamic scholars question the authenticity of parts of the Torah, especially the story of Hagar and Ishmael. They argue that Genesis 21, verse 9 to 10, might have been added later, as Islamic tradition states this event occurred before Isaac's birth, depicting Ishmael as an infant, unlike the Torah's portrayal of him as older and mocking Isaac.

Additionally, the identities of the intended sacrifice differ: the Quran claims it was Ishmael, while the Bible states it was Isaac. This inconsistency leads some scholars to challenge Genesis 22, verse 2, where Isaac is called Abraham's "only son," since Ishmael was his firstborn for fourteen years.

In Islamic tradition, Ishmael is significant, especially in relation to the Prophet Muhammad's lineage, and is seen as more important in the Abrahamic covenant, while Isaac is linked to the Sinai covenant.

In summary, the Islamic view raises doubts about certain Torah passages, suggesting timeline alterations in Genesis 21 and identifying Ishmael as the son in Genesis 22, verse 2, instead of Isaac.

What is the reason there is no command in the Torah to commemorate Abraham's near sacrifice of Isaac?

Some argue that the absence of a command to commemorate Abraham's near sacrifice of Isaac in the Torah suggests that Genesis 22, verse 2, was altered to include Isaac's name. This absence is often juxtaposed with the Islamic festival of Eid al-Adha in scholarly discussions. How is their argument articulated?

The scholarly argument that the absence of a command to commemorate Abraham's near sacrifice of Isaac in the Torah suggests that Genesis 22, verse 2, was altered to include Isaac's name can be articulated as follows:

1. Textual Observation:

Genesis 22, verse 2, identifies Isaac as the son that Abraham was commanded to sacrifice.

However, the Torah (the first five books of the Hebrew Bible) does not contain any divine commandment or ritual to commemorate this pivotal event in the life of Abraham.

2. Comparative Analysis with Islamic Tradition:

In contrast, the Islamic tradition commemorates this event through the annual festival of Eid al-Adha.

Eid al-Adha includes specific rituals such as animal sacrifice (qurbani), distribution of meat to the poor, communal prayers, and multi-day celebrations.

This festival is one of the most significant observances in the Islamic calendar, underscoring the centrality of Abraham's sacrifice in the Muslim tradition.

3. Scholarly Questions and Implications:

The absence of any commemorative command or ritual for the Binding of Isaac (the Akedah) in the Torah is seen as puzzling by some scholars.

This is particularly notable given that the Torah typically prescribes commemorative rituals for other major events in Jewish history, such as the Exodus (Passover) and the giving of the Torah (Shavuot).

The contrast between the absence of commemoration in the Jewish tradition and the elaborate observance in the Islamic tradition raises questions about the potential development and evolution of the biblical narrative.

4. Historical-Critical Perspective:

Some scholars argue that the absence of a commemorative command in the Torah may suggest that the identification of Isaac as the son in Genesis 22, verse 2, was a later addition or alteration to the original narrative.

The argument suggests that the earlier tradition may have been focused on Ishmael, and the inclusion of Isaac's name might represent a later theological development.

The absence of a commemorative commandment may suggest a possible evolution in the text.

5. Scholarly Framework:

This argument employs a comparative religious studies approach, juxtaposing the treatment of the Abrahamic sacrifice narrative in the Jewish and Islamic traditions.

The contrast between the absence of commemoration in the Torah and the presence of a major festival in the Islamic tradition is used as a basis for textual-critical analysis of the biblical narrative.

It is important to note that this argument represents one scholarly perspective, and there are various interpretations and counterarguments within the academic discourse on this subject.