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AL SERHANE · 11-29-2007, 03:39 PM

The text of the Bible, not withstanding the possibilities of later insertions or changes, does not make such a claim. In Genesis 16:3, Hagar is described as Abraham’s wife

If Hagar was a legitimate wife of Abraham, there are no grounds whatsoever for questioning the legitimacy of her son Ishmael. Indeed the Bible refers to Ishmael as Abraham’s seed. Who was the first born child of Abraham.

Even if Hagar was a bondwoman, does that affect the rights and privileges of her son Ishmael?

The answer can be found in the Bible itself. In Hebrew traditions, the firstborn son was to have double portions of honour, even inheritance, and that right could not be changed due to the status of his mother.

In The Interpreter’s Bible, we read the following commentary on Deut. 21:15-17:

“However, the law of the first-born had ancient sanction, and so long as it was accepted justice demanded that mere favoritism not be allowed to deprive the eldest son of his rights.

It should be noted that God does not subscribe to human attitudes of ethnic or racial superiority or exclusivism, much less the submergence of spiritual and human qualities of mankind because of a certain unfortunate state of bondage. The fallacy of Ishmael’s inferior status owing to his mother’s “inferior” social status is not only contrary to the Judaic law (e.g. Deut. 21:15-17), it is also contrary to the moral, humanitarian and universal nature of God’s revelation cherished by any believer in Him.

b) Only Isaac was the son of promise and covenant.

Sometimes reference is made to the following verses in the Book of Genesis:

“But My Covenant will I establish with Isaac” (Gen. 17:2) “For in Isaac shall thy seed be called” (Gen. 21:12)

An interesting question is raised here: Is it possible that the writer(s) of this book (Genesis) inserted such statements to favor his own clan, himself being an Israelite?

According to The Interpreter’s Bible:

“Many Israelites did not want a God who would be equally the God of all nations on the earth. They did not want one who would be impartial Holiness. They wanted a God who would be partial to them. So we read in Deutoronomy of demands for a complete extermination of all non-Israelitish peoples of Palestine (Deut. 7:2) and as to the carrying out of that injunction read the harsh sentences of Deut. 20:10-17.

The possibility of insertions introduced to the supposedly “original” text of revelation is a matter that many Biblical scholars readily admit, including those scholars who are earnest believers in Christianity such as the editors of and contributors to The Interpreter’s Bible.

For example, the word “Egyptian” which appears in Genesis 16:3 in reference to Hagar is suspected to be an insertion and that Hagar was indeed a Bedouin and not an Egyptian woman.

In addition to such a possibility, if not likelihood, of insertions in Gen. 17:21 and 21:12, they do not in themselves conclusively exclude Ishmael from the promise and covenant of God.

Both verses could be understood to refer to the relatively “near” future extending over centuries during which the covenant of God and the seeds of prophethood were to be mainly in the Israelite branch of Abraham’s family. Such limitation, however, does not mean or imply the exclusion of the descendants of Ishmael for good When these two verses (Gen. 17:12 and 21:12) are examined within the context of other verses in the same book, it becomes evident that the Ishmaelites were included in God’s promise and His covenant with Abraham: i) God’s covenant with Abraham was made before the latter had any children (Gen. 12:2-3). It was reiterated after the birth of Ishmael and before the birth of Isaac (Gen. 17:4); ii) While Gen. 21:12 indicates that in Isaac shall Abraham’s seed be called, the very following verse (Gen. 21:13) calls Ishmael Abraham’s seed; iii) As Isaac was blessed in the same book (Genesis), Ishmael is also specifically blessed and hence is included in God’s promise.

“... of the son of the bondwoman (i.e. Ishmael) will I make a great nation because he is thy seed” (Gen. 21:13)

The above promise was further confirmed a few verses later:

“Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. “ (Gen. 21:1

It may be noted here that when God speaks of “greatness”, He does not speak merely of numbers. “Greatness” in His own criterion is above all founded on faith, spiritual heritage and religious leadership.

c) The Son of Promise must be one or the other: Isaac or Ishmael.

This is typically expressed in a statement like the following:

“Ishmael is set aside as the inheritor of the Covenant. The fact that the (supposed) elder son of Abraham did not become the heir of the divine Promise is accounted for in J2 by Hagar’s f1ight before the child’s birth (Ch. 16), and in E by her expulsion with the child (21:9-21)...

One may inquire at this point: i) Why should there be only one child as the heir of the divine promise? Why not both sons in view of the evidence discussed already? ii) What type of divine justice punishes an innocent child because of his mother’s flight before he was even born (especially if that flight was prompted by the jealousy and mistreatment of Sarah)? iii) What type of divine justice (or even common sense) is that which punishes an innocent child because he and his mother were “expelled” to satisfy Sarah’s ego and bless her jealousy? Was Sarah dictating her desires to God, too?

Why Were Ishmael and Hagar Taken Away?

If Muslims too believe that Hagar, (Abraham’s wife) and her son Ishmael were settled in a different location, what is their version of the story? And how does that version compare to the Biblical version?

The Muslim Version

Prophet Abraham received instruction from God to take Hagar and her baby Ishmael to a specified barren and lifeless place in Arabia (paran), more specifically to Makkah (Mecca). In the Qur’an, Abraham is quoted:

“Our Lord! I have made some of my offspring to dwell in a valley without cultivation by thy sacred house; in order, 0 Lord, that they may establish prayer: So fill the hearts of some among men with love towards them, and feed them with fruits: So they may give thanks.“ (The Qur’an 14:37)

When Abraham began to leave Hagar and Ishmael alone in such barren wilderness, Hagar cried to him: “Where are you leaving us?” The question was repeated three times but no answer was given by Abraham. Hagar then asked: “Did God ordain you to do this?” Abraham said: “Yes.” In complete faith and trust on God she responded “Then, He will not suffer us to be lost. “

When Hagar ran out of water, she started to hasten between two little hills called As-Safa and Al-Marwah in search of water or for any passing traveler. After she hastened seven times without success, she returned to check on her baby (Ishmael) who was crying and kicking the ground with his heels. In this moment of despair and apparent certain death, a spring of water suddenly gushed forth from under Ishmael’s feet. That well later came to be known as the well of Zamzam. Since water is the most crucial element in desert life, some Bedouins began to settle around the well, gradually growing into the most important city in Arabia, Makkah (Mecca). Centuries later, out of the descendants of Ishmael came the last prophet of God, Prophet Muhammad who was born in Makkah (Mecca) some five centuries after the mission of the last Israelite prophet Jesus.

It is interesting to note that until the present time, the hills of As-Safa and Al-Marwah are still easily identifiable. Indeed, hastening between these two hills is part of the annual rites of hajj (pilgrimage) performed by innumerable pilgrims every year. This rite is actually performed partly in commemoration of Hagar’s search for water and it dates back to Ishmael, long before the advent of Prophet Muhammad. Likewise, the Well of Zamzam which miraculously gushed forth from under baby Ishmael’s feet is still gushing with water until this time. Hundreds of thousands of pilgrims to Makkah (recently about two million) drink from it annually and many others drink from it year round.

The Biblical Version

Sarah, Abraham’s first wife was jealous of Hagar and her son Ishmael. She did not want Ishmael to inherit with her son Isaac as Ishmael was the son of the “bondwoman”. She was particularly angry because of what she considered as mockery on the part of Ishmael toward his younger brother Isaac while they were playing together. This incident took place after Isaac was weaned.

Abraham obeyed his wife Sarah whose demand of casting out the “bondwoman” and her son was blessed by God who told Abraham to “hearken unto her voice”.

One morning Abraham rose up, gave provisions and water to his wife Hagar and put her child Ishmael upon her shoulder, and left them in the wilderness of Beer Sheba in southern Palestine. When Hagar ran out of water, she could not stand sitting there and watching her child die. An angel appeared before her and showed her a spring of water of which she went and brought drink to the lad. The angel further told her “Arise, lift up the lad and hold him in thine hand; for I will make him a great nation”.

Ishmael dwelt in the wilderness of “Paran”. He begot twelve sons one of whom was named “Kedar”

Similarities Between the Two Versions

How does this tradition compare with the Muslim version? There appear to be at least three similarities between the two versions:

i) That Hagar and Ishmael were taken away from Palestine and dwelt in the wilderness (of Paran);

ii) That Hagar ran out of water and was worried about the life of her son Ishmael;

iii) That, unexpectedly, she had access to water which she gave to her son to save his life.

11-29-2007, 03:39 PM	#3 (permalink)
AL SERHANE Junior Member Join Date: Nov 2007 Posts: 12	The text of the Bible, not withstanding the possibilities of later insertions or changes, does not make such a claim. In Genesis 16:3, Hagar is described as Abraham’s wife If Hagar was a legitimate wife of Abraham, there are no grounds whatsoever for questioning the legitimacy of her son Ishmael. Indeed the Bible refers to Ishmael as Abraham’s seed. Who was the first born child of Abraham. Even if Hagar was a bondwoman, does that affect the rights and privileges of her son Ishmael? The answer can be found in the Bible itself. In Hebrew traditions, the firstborn son was to have double portions of honour, even inheritance, and that right could not be changed due to the status of his mother. In The Interpreter’s Bible, we read the following commentary on Deut. 21:15-17: “However, the law of the first-born had ancient sanction, and so long as it was accepted justice demanded that mere favoritism not be allowed to deprive the eldest son of his rights. It should be noted that God does not subscribe to human attitudes of ethnic or racial superiority or exclusivism, much less the submergence of spiritual and human qualities of mankind because of a certain unfortunate state of bondage. The fallacy of Ishmael’s inferior status owing to his mother’s “inferior” social status is not only contrary to the Judaic law (e.g. Deut. 21:15-17), it is also contrary to the moral, humanitarian and universal nature of God’s revelation cherished by any believer in Him. b) Only Isaac was the son of promise and covenant. Sometimes reference is made to the following verses in the Book of Genesis: “But My Covenant will I establish with Isaac” (Gen. 17:2) “For in Isaac shall thy seed be called” (Gen. 21:12) An interesting question is raised here: Is it possible that the writer(s) of this book (Genesis) inserted such statements to favor his own clan, himself being an Israelite? According to The Interpreter’s Bible: “Many Israelites did not want a God who would be equally the God of all nations on the earth. They did not want one who would be impartial Holiness. They wanted a God who would be partial to them. So we read in Deutoronomy of demands for a complete extermination of all non-Israelitish peoples of Palestine (Deut. 7:2) and as to the carrying out of that injunction read the harsh sentences of Deut. 20:10-17. The possibility of insertions introduced to the supposedly “original” text of revelation is a matter that many Biblical scholars readily admit, including those scholars who are earnest believers in Christianity such as the editors of and contributors to The Interpreter’s Bible. For example, the word “Egyptian” which appears in Genesis 16:3 in reference to Hagar is suspected to be an insertion and that Hagar was indeed a Bedouin and not an Egyptian woman. In addition to such a possibility, if not likelihood, of insertions in Gen. 17:21 and 21:12, they do not in themselves conclusively exclude Ishmael from the promise and covenant of God. Both verses could be understood to refer to the relatively “near” future extending over centuries during which the covenant of God and the seeds of prophethood were to be mainly in the Israelite branch of Abraham’s family. Such limitation, however, does not mean or imply the exclusion of the descendants of Ishmael for good When these two verses (Gen. 17:12 and 21:12) are examined within the context of other verses in the same book, it becomes evident that the Ishmaelites were included in God’s promise and His covenant with Abraham: i) God’s covenant with Abraham was made before the latter had any children (Gen. 12:2-3). It was reiterated after the birth of Ishmael and before the birth of Isaac (Gen. 17:4); ii) While Gen. 21:12 indicates that in Isaac shall Abraham’s seed be called, the very following verse (Gen. 21:13) calls Ishmael Abraham’s seed; iii) As Isaac was blessed in the same book (Genesis), Ishmael is also specifically blessed and hence is included in God’s promise. “... of the son of the bondwoman (i.e. Ishmael) will I make a great nation because he is thy seed” (Gen. 21:13) The above promise was further confirmed a few verses later: “Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. “ (Gen. 21:1 It may be noted here that when God speaks of “greatness”, He does not speak merely of numbers. “Greatness” in His own criterion is above all founded on faith, spiritual heritage and religious leadership. c) The Son of Promise must be one or the other: Isaac or Ishmael. This is typically expressed in a statement like the following: “Ishmael is set aside as the inheritor of the Covenant. The fact that the (supposed) elder son of Abraham did not become the heir of the divine Promise is accounted for in J2 by Hagar’s f1ight before the child’s birth (Ch. 16), and in E by her expulsion with the child (21:9-21)... One may inquire at this point: i) Why should there be only one child as the heir of the divine promise? Why not both sons in view of the evidence discussed already? ii) What type of divine justice punishes an innocent child because of his mother’s flight before he was even born (especially if that flight was prompted by the jealousy and mistreatment of Sarah)? iii) What type of divine justice (or even common sense) is that which punishes an innocent child because he and his mother were “expelled” to satisfy Sarah’s ego and bless her jealousy? Was Sarah dictating her desires to God, too? Why Were Ishmael and Hagar Taken Away? If Muslims too believe that Hagar, (Abraham’s wife) and her son Ishmael were settled in a different location, what is their version of the story? And how does that version compare to the Biblical version? The Muslim Version Prophet Abraham received instruction from God to take Hagar and her baby Ishmael to a specified barren and lifeless place in Arabia (paran), more specifically to Makkah (Mecca). In the Qur’an, Abraham is quoted: “Our Lord! I have made some of my offspring to dwell in a valley without cultivation by thy sacred house; in order, 0 Lord, that they may establish prayer: So fill the hearts of some among men with love towards them, and feed them with fruits: So they may give thanks.“ (The Qur’an 14:37) When Abraham began to leave Hagar and Ishmael alone in such barren wilderness, Hagar cried to him: “Where are you leaving us?” The question was repeated three times but no answer was given by Abraham. Hagar then asked: “Did God ordain you to do this?” Abraham said: “Yes.” In complete faith and trust on God she responded “Then, He will not suffer us to be lost. “ When Hagar ran out of water, she started to hasten between two little hills called As-Safa and Al-Marwah in search of water or for any passing traveler. After she hastened seven times without success, she returned to check on her baby (Ishmael) who was crying and kicking the ground with his heels. In this moment of despair and apparent certain death, a spring of water suddenly gushed forth from under Ishmael’s feet. That well later came to be known as the well of Zamzam. Since water is the most crucial element in desert life, some Bedouins began to settle around the well, gradually growing into the most important city in Arabia, Makkah (Mecca). Centuries later, out of the descendants of Ishmael came the last prophet of God, Prophet Muhammad who was born in Makkah (Mecca) some five centuries after the mission of the last Israelite prophet Jesus. It is interesting to note that until the present time, the hills of As-Safa and Al-Marwah are still easily identifiable. Indeed, hastening between these two hills is part of the annual rites of hajj (pilgrimage) performed by innumerable pilgrims every year. This rite is actually performed partly in commemoration of Hagar’s search for water and it dates back to Ishmael, long before the advent of Prophet Muhammad. Likewise, the Well of Zamzam which miraculously gushed forth from under baby Ishmael’s feet is still gushing with water until this time. Hundreds of thousands of pilgrims to Makkah (recently about two million) drink from it annually and many others drink from it year round. The Biblical Version Sarah, Abraham’s first wife was jealous of Hagar and her son Ishmael. She did not want Ishmael to inherit with her son Isaac as Ishmael was the son of the “bondwoman”. She was particularly angry because of what she considered as mockery on the part of Ishmael toward his younger brother Isaac while they were playing together. This incident took place after Isaac was weaned. Abraham obeyed his wife Sarah whose demand of casting out the “bondwoman” and her son was blessed by God who told Abraham to “hearken unto her voice”. One morning Abraham rose up, gave provisions and water to his wife Hagar and put her child Ishmael upon her shoulder, and left them in the wilderness of Beer Sheba in southern Palestine. When Hagar ran out of water, she could not stand sitting there and watching her child die. An angel appeared before her and showed her a spring of water of which she went and brought drink to the lad. The angel further told her “Arise, lift up the lad and hold him in thine hand; for I will make him a great nation”. Ishmael dwelt in the wilderness of “Paran”. He begot twelve sons one of whom was named “Kedar” Similarities Between the Two Versions How does this tradition compare with the Muslim version? There appear to be at least three similarities between the two versions: i) That Hagar and Ishmael were taken away from Palestine and dwelt in the wilderness (of Paran); ii) That Hagar ran out of water and was worried about the life of her son Ishmael; iii) That, unexpectedly, she had access to water which she gave to her son to save his life.