Islamic view of Ishmael

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Ishmael, or Isma‘il in Arabic (Arabic: إسماعيل‎ Ismā'īl), is the figure known in Judaism, Christianity, and Islam as Abraham’s son, born to the maidservant Hagar. In Islam, Isma‘il is regarded as a prophet and an ancestor to the Prophet Muhammad. He also became associated with Mecca and the construction of the Ka‘ba, as well as equated with the term “Arab” by some. Stories of Isma‘il are not only found in Jewish and Christian texts, such as the Bible and rabbinic midrash, but also Islamic sources. These sources include the Qur’an, Qur’anic commentary, hadith, historiographic collections like that of al-Tabari, and Isra’iliyyat (Islamic texts about Biblical or ancient Israelite figures that originate from Jewish or Christian sources).^[1][2] For further reading on many versions of stories about Isma‘il, al-Tabari’s Prophets and Patriarchs is recommended.^[3]

Birth of Isma‘il

Qur’an 14:39 - “‘All praise is due to God, who has bestowed upon me, in my old age, Ishmael and Isaac!’”^[4]

Isma‘il was the first son of Abraham, whose mother was the maidservant Hagar. The story of the birth of Isma‘il is not considered particularly important in Islam, but rather is mostly mentioned as part of the narrative of Abraham.^[5] There are many versions of the story, some of which include a prophecy about Isma‘il’s birth. One such example is from Ibn Kathir whose account states that an angel tells the pregnant Hagar to name her child Isma‘il and prophecies that, “His hand would be over everyone, and the hand of everyone would be against him. His brethren would rule over all the lands.” Ibn Kathir comments that this foretells of the Prophet Muhammad’s leadership.^[6]

Expulsion to Mecca and the Well of Zamzam

Qur’an 14:37 - “’O our Sustainer! Behold, I have settled some of my offspring in a valley in which there is no arable land, close to Thy sanctified Temple, so that, O our Sustainer, they might devote themselves to prayer…”^[7]

Isma‘il and Hagar’s expulsion is an important part in the story of Isma‘il, as it brings the focus to Mecca and is the beginning of Mecca’s sanctification as a holy area.^[8] The general story according to most versions begins with Sarah telling Abraham that Hagar and the young Isma‘il must leave and Abraham traveling with them to the area around Mecca. Some versions differ and have Abraham, Hagar, and Isma‘il leave because of God’s command to build the Ka‘ba. In many of these accounts, the Sakina (something like a wind or spirit sent by God), or the angel Gabriel guides them to the location of the Ka‘ba, at which point Abraham builds it and afterwards, leaves the other two there (other versions discussed below say the construction of the Ka‘ba occurred later and that Isma‘il took part in it). Generally, it is said that Hagar asks Abraham who he is entrusting herself and Isma‘il to as he leaves them. He answers that he is entrusting them to God, to which Hagar then makes a reply that shows her faith, stating that she believes God will guide them. Hagar and Isma‘il then run out of water and Isma‘il becomes extremely thirsty. Hagar is distressed and looks for water, running back and forth seven times between the hills of al-Safa and al-Marwa. Hagar is later remembered by Muslims for this act during the Hajj, or pilgrimage, in which Muslims run between these same hills as part of the Sa‘y.^[1] When she returns to Isma‘il, she finds either him or an angel scratching the ground with their heel or finger, whereupon water begins flowing and Hagar collects some or dams it up. This spring or well is known as Zamzam. At some point, a passing tribe known as the Jurhum sees birds circling the water and investigates. They ask Hagar if they can settle there, which she allows, and many versions say as Isma‘il grew up he learned various things from the tribe. There are numerous versions of this story, each differing in various ways. The versions used in this summary, as well as others, can be found in al-Tabari’s Prophets and Patriarchs^[3] and Reuven Firestone’s Journeys in Holy Lands.^[9]

The Sacrifice Narrative or Dhabih

Qur’an 37:100-108 - “[And he prayed:] ‘O my Sustainer! Bestow upon me the gift of [a son who shall be] one of the righteous!’ – whereupon We gave him the glad tiding of a boy-child gentle [like himself]. And [one day,] when [the child] had become old enough to share in his [father’s] endeavours, the latter said: ‘O my dear son! I have seen in a dream that I should sacrifice thee: consider, then, what would be thy view!’ [Ishmael] answered: ‘O my father! Do as thou art bidden: thou wilt find me, if God so wills, among those who are patient in adversity!’ But as soon as the two had surrendered themselves to [what they thought to be] the will of God, and [Abraham] had laid him down on his face, We called out to him: ‘O Abraham, thous hast already fulfilled [the purpose of] that dream-vision!’ Thus, verily, do We reward the doers of good: for, behold, all this was indeed a trial, clear in itself. And We ransomed him with a tremendous sacrifice, and left him thus to be remembered among later gnerations.”^[10] *note that the translator inserted Isma‘il as the son who is to be sacrificed

In Jewish and Christian tradition, Abraham is told by God to sacrifice his son Isaac and at the last minute is stopped, at which point a ram is provided to sacrifice instead. In Islamic tradition, it is typically believed that Abraham is told to sacrifice his son Isma‘il, not Isaac, though the Qur’an does not actually state which son. Due to this ambiguity, there has been a lot of debate over which son is the intended sacrifice and there are many versions of each view recorded. The narrative of Abraham almost sacrificing his son is called the “dhabih” in Arabic.^[11] This story, as all stories from the ancient past, has been altered and adapted over time. The multiple versions suggest that the dhabih was originally an oral story that had been circulating before being written as it is in the Qur’an and in additional commentaries.^[12] Norman Calder explains, “…oral narrative is marked by instability of form and detail from version to version, and by an appropriate creative flexibility which makes of every rendering a unique work of art.”^[13] Each version is indeed a “unique work of art,” differing from another in various ways to present certain ideas, such as the importance of Isma‘il over Isaac.

The general narrative pertaining to Isma‘il in Islamic literature describes the sacrifice either as a test or as part of a vow. Some versions tell of the devil trying to stop God’s command from being obeyed by visiting Hagar, Isma‘il, and Abraham. Every time the devil says Abraham is going to sacrifice Isma‘il, each person answers that if God commanded it, they should obey. Eventually, Abraham tells Isma‘il about the order and Isma‘il is willing to be sacrificed and encourages Abraham to listen to God. Often, Isma‘il is portrayed as telling Abraham some combination of instructions to bring his shirt back to Hagar, bind him tightly, sharpen the knife, and place him face down, all so that there will be no wavering in the resolve to obey God. As Abraham attempts to kill Isma‘il, either the knife is turned over in his hand or copper appears on Isma‘il to prevent the death. After God tells Abraham that he has fulfilled the command, a ram is provided which is killed instead to redeem Isma‘il.^[14][15]

The actions of Isma‘il in this narrative have led him to become a prominent model of hospitality and obedience. This story in the Qur’an is unique when compared to that in the Bible because Abraham talks with his son, whichever it is to believed to be, and the son is thus aware of the plan to become a sacrifice and approves of it. As noted above, in some versions, Isma‘il makes sure in different ways that neither he nor his father hesitate in their obedience to God. In this way, Isma‘il is a model of surrendering one’s will to God, an essential characteristic in Islam.^[16]

Though it is generally believed by Muslims that Isma‘il was the son who was almost sacrificed, among scholars and historiographers of early Islam, there is much debate. There are such persuasive arguments for both, that in fact, it is estimated that 130 traditions say Isaac was the son, while 133 say Isma‘il.^[17] Such dispute over which son suggests that the story, and where and to whom it happens, is extremely important.^[18] It is argued that the story originated from rabbinic texts and was adapted to Islam overtime in order give Mecca religious importance and connect the story with the Pilgrimmage, which is how Isaac in Jewish versions was changed to Isma‘il.^[19] Arguments by early Muslim scholars for Isma‘il as the intended sacrifice include that Jews claim it is Isaac only because they are jealous that it was actually the ancestor of Muslims, Isma‘il, and that the horns of the ram that was sacrificed instead hung in the Ka’ba at one time.^[20] In looking solely at the text of the Qur’an to determine which son was to be sacrificed, there still are various views. Al-Tabari argues that in the Qur’an, it is only Isaac who is indicated by birth announcements and that the announcement at the start of the sacrifice narrative means that the story is about Isaac.^[21][22] The strongest case for Isma‘il in the Qur’an is that directly after the sacrifice narrative, Abraham is told of the coming of Isaac’s birth, therefore, it must be Isma‘il who was about to be sacrificed if Isaac had not been born yet.^[23]

Abraham’s Visits to Mecca and the Construction of the Ka‘ba

Qur’an 2:125-129- “…And thus did We command Abraham and Ishmael: ‘Purify My Temple for those who will walk around it, and those who will abide near it in meditation, and those who will bow down and prostrate themselves [in prayer]’...And when Abraham and Ishmael were raising the foundations of the Temple, [they prayed:]…’”^[24]

At some point, often believed to be after Hagar’s death, Isma‘il marries a woman from Jurhum, the tribe who settled in the area around Zamzam. Abraham visits Isma‘il in Mecca and when he arrives at his home, Isma‘il is not there. Instead Isma‘il’s wife greets Abraham, but she is not welcoming or generous to him. Abraham instructs her to tell Isma‘il some version of the statement that he is not pleased with or to change “the threshold of his door.” When Isma‘il returns home and his wife tells him this, he knows it is from his father and taking the advice, divorces the woman. He then marries another woman from Jurhum. Abraham once again visits and is met by Isma‘il’s second wife, as Isma‘il is out. This wife is very kind and provides food for him. Abraham instructs her to tell Isma‘il some version of the statement that he is pleased with “the threshold of his door.” When Isma‘il arrives and his wife repeats Abraham’s statement, Isma‘il knows it is from his father and keeps his wife.^[14][15]

There are many versions of the construction of the Ka‘ba that differ in fairly significant ways, although all have Abraham build or cleanse the Ka‘ba and then immediately after, or at an unknown time, God calls Abraham to establish the Hajj, or pilgrimage. These narratives differ in when these events occurred, if and how there was supernatural involvement, the inclusion or omission of the Black Stone, and whether Isma‘il assisted his father. Of those that say Isma‘il took part in the construction, most describe Abraham visiting Isma‘il a third time in Mecca, during which they raise the Ka‘ba. Some versions say Abraham has Isma‘il look for a final stone, but Abraham does not accept the one he brings back. Instead an angel has brought the Black Stone, which Abraham puts into place. Isma‘il is left at the Ka‘ba, in charge of its care and to teach others about the Hajj.^[14][15] The starting of the Hajj has many versions and scholars believe this is due to the late association of Abraham with the Hajj after Islam had developed to help remove its connection to early pagan rituals.^[25]

Prophetic Career

Isma‘il is considered a prophet in Islam and is listed in the Qur’an with other prophets in many instances including 2:136, 3:84, 4:163, 6:84-86. In other verses, such as 21:5-86 and 38:48, Isma‘il is praised for being patient, good, and righteous.^[26] A particular example which describes Isma‘il individually is 19:54-55 – “And call to mind, through this divine writ, Ishmael. Behold, he was always true to his promise, and was an apostle [of God], a prophet, who used to enjoin upon his people prayer and charity, and found favour in his Sustainer’s sight.”^[27] As a descendent of Isma‘il, Muhammad is justified as the Prophet and continues the line of prophets from pre-Islamic times.

Genealogy and Association with Arabs

Quran 2:128-129- As Abraham and Ismail constructed the Ka’ba they prayed, including asking God, “Make us surrender ourselves unto Thee, and make out of our offspring a community that shall surrender itself unto Thee…” and, “Raise up from the midst of our offspring an apostle from among themselves, who shall convey unto them Thy messages…” The apostle mentioned refers to the Prophet Muhammad, a descendent of Isma‘il.^[28]

As Islam became established, the figure Isma‘il and those descended from him, the Isma‘ilites, became connected, and often equated, with the term Arab in early Jewish and Christian literature.^[29] Before Islam developed as a religion, Isma‘il was depicted in many ways, but after its establishment, Isma‘il was almost always seen in a negative light in Jewish and Christian texts, as he becomes the symbol for the “other” in these religions.^[30] As the Islamic community became more powerful, some Jewish midrash about Isma‘il was modified so that he was portrayed more negatively in order to challenge the Islamic view that Isma‘il, and thus the Muslims, were the favored descendents of Abraham.^[31] This became the genealogy according to Jewish sources and the Bible, in contrast with the genealogy of Arabs according to Muslims.^[29] The development of Islam created pressure for Muslims to be somehow different than Judaism and Christianity, and accordingly, Isma‘il’s lineage to Arabs was stressed.^[32] In pre-Islamic times, there were three distinct groups of Arabs- the ba’ida, ariba, and musta’riba. The ba’ida were the “lengendary Arabs of the past,” while the ariba were the “Southern Arabs.” Isma‘il’s descendents became the Northern Arabs known as the musta’riba or the “Arabized Arabs.” The musta’riba were described as Arabized since it is believed Isma‘il learned Arabic when he moved to Mecca and as he married into the Arabic tribe of Jurhum. varisco147 Isma‘il’s line is then traced from his son ‘Adnan, down through the musta’riba, to the Quraysh.^[33] In this manner, Muhammad’s ancestry leads back to Isma‘il, joining “…original biblical ancestry of Abraham with a distinctively Arab afinal stock,”^[29] and connecting the Prophet with Mecca and the Ka’ba.^[29]

References