The body of this paper will deal primarily with
places and destinations, not theology or personality. I will examine the
Biblical accounts of Abraham in the natural and sequential order in
which they are preserved in the Bible, while I examine and compare a
small sampling of the similarities and differences in the Quran and
other Islamic sources. In doing so,
I'll point out the several fatal
contradictions in the Islamic perspective and leave the reader to
determine whether the Islamic version is truth to be believed or fable
created to connect a pagan Arabian shrine to the Biblical patriarch of
the Israelites. I will cover the ancient evidence and promptly dismember
Islamic dogma as inauthentic and based on inadequate grounds. In the
end, it will be hard to ignore that the Biblical account is far more
reliable and historically accurate and that the Islamic version is mere
conjecture imagined in the mind of a suicidal poet of the seventh
century.
Nothing is more important to the foundations and
development of Islam than the re-casting of Biblical personalities into
newly assigned roles as devout Muslims. Shaping Israelite patriarchs
into ancient Muslims who worshiped Muhammad’s god is step one. Turning
the Lord Christ into a minor image of Muhammad was step two, and
worldwide conquest which wars against the soul is now a real possibility
[Peter 2:11; Revelation 11:7, 12:7]. While the claims against
the Bible are similar to those put forward in Mormonism, and falsified
just as easily, both Muslims and non-Muslims need to be reminded that
the books of the Bible are the measuring stick to evaluate the
historicity and integrity of Muhammad’s often fictional portrayals of
these ancient and important people.
Why did the Kaaba play a central role in Muhammad’s
fantasies? While no historical facts support his claims, Muslims are
seldom deterred. Islam is built upon the notion that Abraham was not
only a Muslim [Q. 2:31] but that he was selected by Allah to build the Kaaba in Mecca [Q. 2:125-127],
and that while doing so he established the rituals and beliefs which
are the cornerstones of Islamic worship. The pagan origins and practices
of the Kaaba will not be discussed here, only the patriarchal journeys
and the Islamic corruption of the Bible’s texts. Muslims claim that
Mecca and the Kaaba are the centers of worship for the entire world.
Christians and Jews know that it is Jerusalem, where lays the chief
cornerstone of Yahweh's kingdom [Psalm 102:16; I Peter 2:6]. The City of David [Zion] is mentioned nearly 50 times in the Bible as the home of God's people [Isaiah 10:24] and where the hosts will reign [Isaiah 24:23].
Are Muslims going to tell us that these references are corruptions in
the texts and that Mecca was the intended city the whole time? Hardly
even remotely plausible.
The Kaaba in Mecca is without equal in veneration in
Islamic tradition, and had been revered by Arab pagans long before
Muhammad’s birth. The Muslim religion holds that the Kaaba was built by
Abraham and Ishmael after hearing a direct revelation from Allah. This
seems improbable. After all, once Allah guides a people on the right
course and provides a mode of conduct for worship through a chosen
Prophet, Allah does not then lead them astray into confusion or an
inability to see the right course [Q. 9:115]. How is it then that
such a man as Abraham would be sent to Mecca to deliver the people from
polytheism and build the Kaaba only to later have them fall into
apostasy and disbelief, needing yet another prophet in the 7th century
A.D.? Abraham being in Mecca is just not consistent with important
Islamic doctrines, and a myth. For example, in Q. 2:125 the Kaaba is
being purified [Ar. 'tahara'], yet in Q. 2:127 the foundation are still being raised [Ar. Rafa'a]. Depending on the traditions being reviewed, the Kaaba was built by Allah or maybe Adam or possibly Abraham. But, is it true?
Reconstructing ancient events in search for truth is
never an easy task, but within the literature handed down from the
earliest days, confirmed by corroborating testimony where it is
available, certainty looms dreadful for Islamic claims. For example,
American scholars such as Albright have discussed the groupings of
people and popular migration patterns into and around cultivated areas
of the Fertile Crescent, and it is nigh impossible to think that the
barren wasteland of the Hijaz would be such a destination for
Mesopotamian travelers. Crossing over from Ethiopian lands may be
plausible, but Abraham was never in Ethiopia. General migration patters
are important to consider if we are going to place the journeys of
Abraham into historical context. It is very likely that many people,
Abraham's troop included, traveled from Ur to Canaan via the established
routes such as the Kings Highway or the International Coastal Road. It
is far less likely that these same people then had any reason to travel
another 700 miles south into the central Hijaz.
Respected biblical scholars have placed the journeys
of the patriarchs in the Middle Bronze Age [2000-1550 B.C.] and this
would include the relevant chapters in the Book of Genesis [Chapters
12-50] as well as the narrative accounts in both the Quran and Tradition
of the Muslims. In this paper, I will present the narrative from the
Book of Genesis, chapters twelve thru twenty-five, as those speak
specifically of the travels of Abraham from his calling to his death.
Let’s introduce a few of the Islamic fables first, take a close look at
the Bible, then we’ll touch upon a few more Islamic myths before
closing. That will complete the comparison, and the reader can decide
which is believable and which is not.
One Islamic tradition holds that Abraham brought both Hagar and Ishmael to Mecca [Source: Bukhari Volume 4, Book 55, Number 584]
then returned to Canaan after leaving both Hagar and her infant son in
the uninhabited region of Arabia which would later serve as the ground
for a building used to quarter the idols of the Kaaba. However, Sam
Shamoun points out in ‘Ishmael is not the Father of Muhammad’ that eminent scholar Alfred Guillaume has written,
‘"... there is no historical evidence for the assertion that Abraham or Ishmael was ever in Mecca, and if there had been such a tradition it would have to be explained how all memory of the Old Semitic name Ishmael (which was not in its true Arabian form in Arabian inscriptions and written correctly with an initial consonant Y) came to be lost. The form in the Quran is taken either from Greek or Syriac sources." (Alfred Guillaume, Islam [Penguin Books Inc., Baltimore, 1956], pp. 61-62).
Another
tradition holds that Muhammad himself is said to have told his favorite
wife Aisha that, “Had not your people been still close to the
pre-Islamic period of ignorance I would have dismantled the Kaaba and
would have made two doors in it; one for entrance and the other for
exit”. [Sahih Bukhari, Volume 1, Book 3, Number 128].
So much for the importance of the Kaaba.
Yet, we are to believe that the Meccan prophet held the Kaaba in the
highest esteem, and believed it had been built and rebuilt after a
revelation from Allah.
Let’s examine the Bible and see what we can gather
about Abraham, his journeys as agent of Yahweh among the nations and his
role as a channel for God’s blessing to the world.
What does the Bible tell us of Abraham, and is it
possible that he had spent time in Mecca? Let’s review the Scriptures
now. The answers to all these questions lay within a survey of the Book
of Genesis. Most of this is common knowledge to Christians, but by way
of review, let’s go over the complete list of places Abraham traveled. A
good Bible atlas would be useful to the reader. I suggest the Holman
Bible Atlas but any Bible Atlas will help to put the following
discussion into geographical perspective. The point of this exercise is
to elucidate where Abraham did travel, in order to discover where he did
not. Obviously, the Muslims will quickly claim that the Christian
Scriptures are corrupted, and that we removed the parts which
corroborate the worth and validity of the Islamic claims from the
germane chapters of the Book of Genesis. The accusation of corruption is
silly and unsupported by fact but it’s the only card Muslims have to
play, so I don’t blame them for playing it. As I noted, Abraham went
outside of Canaan a couple of times. However, the Bible nowhere mentions
that Arabia was part of his journeys. Muslims may claim that this has
been “removed” from the text, but for what reason? The text of Genesis
was fixed many centuries before Islam. Why would it mention several
travels outside of Canaan but remove Arabia/Mecca when neither the
author (Moses) nor the Jews for many centuries would have the slightest
idea about Islam? We have plenty of manuscripts from centuries before
Muhammad, none of which place him in Mecca.
Born in Ur, his father Terah began his migration to Canaan [Genesis 11:21]. After Terah’s death, Abraham was called by Yahweh to continue the journey to Canaan [Genesis 12:1]
where God promised to Abraham and his descendants the land inhabited by
the Canaanites. Let’s note here that we are given the names of the
Tribes which would be displaced to establish Abraham in the land. None
of them inhabited the Hijaz. The point is, that the area in which the
Ka’aba was allegedly built by Abraham was nowhere near the region where
Abraham was to establish his family, so why build a temple or an altar
so far from Canaan? [Genesis 12:7-8; cf. First Epistle of Clement 10:3-5 (source for I Clement)]. Soon, Abraham and his family arrived in Canaan, and drove his herds into the region of Bethel, Shechem and Moreh [Genesis 12:4-6].
After an appearance of God in Canaan, Abraham moved his house further
south, into the Negev. The Negev is in Canaan, on the West side of the
Dead Sea, north of the Wilderness of Zin. It is bordered on the east by
Edom, and could not have possibly included the Syro-Arabian desert
region further to the east, and certainly excludes the uninhabited lands
surrounding Mecca 700 miles to the south.
Next, a famine struck Canaan, and Abraham sought refuge by going ‘down to Egypt’ [Genesis 12:10] and later, his son Ishmael would take an Egyptian for a wife [Genesis 21:21].
To summarize so far, Abraham had yet to travel farther south than the
centers of power in Egypt. Still a long way from Mecca.
Abraham later left Egypt a wealthy man and soon separated from his nephew Lot [Genesis 13:14]. Abraham then moved to Hebron, and built an altar to Yahweh. Later, a war breaks out in the region of the Dead Sea [Genesis 14:1-24] and Abraham defeats a tyrannical king in a battle north of Damascus near Mt. Hermon [vv. 13-17]
frees Lot and establishes himself as ‘blessed by the God Most High’.
God then establishes His covenant with Abraham, and promises to his
descendants ‘this land, from the river of Egypt to the great river, the
River Euphrates’ [Genesis 15:18-21]. Notice by using your atlas
that the boundaries for the covenant lands are not even close to Mecca
or central Arabia. The river in Egypt was most likely the Wadi el-Arish.
The Euphrates is in northern Syria. It makes no sense that God would
tie a people to a land and the land to the people, only to draw his
Prophets from someplace else.
Next we find that Abraham had been living in Canaan
for ten years, traveling about Canaan as seasonal weather patterns
required [Genesis 16], when he became impatient with God’s plan
and took Hagar as a second 'wife'. The same Hebrew word is used in 16:3
to describe both Sarai and Hagar as wife. However, the status of Hagar
is debatable. Follow this link for a fuller discussion on 'Hagar in Abraham's Household'. The
Egyptian maid conceived, in Canaan, and bore Abraham's son, in Canaan.
Abraham’s anxiousness to have a son caused him and his family great
grief. Rather than exercising self-control and forbearance, he took a
course that was a threat to his faith. While Abraham’s actions nearly
lead him astray, he was not the first nor the last to doubt God’s
promises. Hagar soon suffers intense humiliation at the hands of Abraham
and Sarah, but at Beer-Lahai-Roi is met by the Angel of the Lord, and
delivered from her plight. This event took place West of the Wadi
el-Arish, in Egypt and nearly 1,000 miles from Mecca. She was most
likely trying to return home to Egypt.
After the establishment of the Covenant of
Circumcision, we find Abraham talking to God under the ‘holy tree of
Mamre’, which is near Hebron, nearly 1,000 miles from Mecca [Book of Genesis 18:1]. Later, Abraham intercedes for Sodom, which is then destroyed for its depravity and Lot escapes to Zoar [Genesis 18:16-19:30; cf. First Epistle of Clement 11:1-2].
Outside of Zoar, Lot was the victim of a scheme concocted by his eldest
daughter. Zoar was in the southern tip of the Dead Sea in the Valley of
Siddim, and like every other event from the OT, a long way from
Mecca. From Lot’s daughters are born the Moabites and the Ammonites,
longstanding enemies of Israel and Judah. Moab and Ammon lay on the east
side of the Dead Sea and later form the eastern edge of the Covenant
Land. The southeastern extreme of the Covenant Land extends no farther
than this and no prophets would ever be called from beyond these
borders.
Following the destruction of Sodom and Gomorrah, we
encounter Abraham in Gerar, between Kadesh and Shur. In Gerar Isaac was
born, wells were dug and treaties were struck. In short, there is no
reason imaginable that God would take Abraham from his wells, family and
tents in Canaan and command him to raise the foundations of the Kaaba
over 1,000 miles away. All of this is a death blow to the Quran’s claims
to Abraham, but let’s discuss a few more Biblical passages, ending with
the death and burial of Abraham in order to close the lid on Islam once
and for all.
Isaac is later weaned and tension again increases
between Sarah and Hagar. Sarah pleaded with Abraham to cast Hagar out,
and the following morning she was given bread, a water skin and her son.
She then wandered into the wasteland of Beer-Sheba, in southern Canaan [Genesis 21:8-21]. In these passages, God addresses Abraham and calls Hagar the ‘maidservant’ [Hb אמה 'amah' not ‘wife’ as in 16:3; compare the Latin Vulgate where in 21:8-12 ‘ancilla‘ is ‘maidservant’ or ‘female slave’ ]. Hagar had lost any status she may have earlier enjoyed, so her status as a wife at all can be questioned.
Before we leave Hagar to history, let me remind you
of four important differences between the Bible and Quran surrounding
this narrative. In the Biblical narrative, Hagar’s suffering and plight
are of paramount importance to understanding the events surrounding the
birth of the Promised Son. These events also give us insight into the
treatment of women in the ancient Near East, which are still evident in
Islam today. Hagar is the only woman in the Scriptures who is given the
honor of giving a name to God, and she receives her own distinct
covenant as a reward for her suffering and submission. What does the
Quran say about this incredible woman who endured so much suffering?
Nothing. So much for Islam honoring its pivotal women.
Eventually, Ishmael settled in the Wilderness of
Paran, and took an Egyptian wife. Just where is the Wilderness of Paran,
and does it, as Muslims claim, include the lands far to the south in
the Hijaz? Let’s again look at our atlas. Paran is an ill-defined term
in the Old Testament, suggesting that outside of it being a place on the
route of the Exodus [Numbers 12:16], the region had very little
geographical or theological importance to the Israelites. There is no
prophetic scripture suggesting that a prophet would come from the
Wilderness of Paran, nor a promise of prophetic license promised to
Hagar or her descendants [Gen 16:7-16]. It is also worth noting that God spoke to Hagar, never to Ishmael. Very curious.
Located in the Sinai, Midian and Edom are natural
borders to the east. Canaan is due north and central Sinai to the west.
Not only are the borders of Paran well within the Sinai Peninsula, but
as mentioned earlier, migration across the barren lands of Arabia was
far less likely than remaining close to the routes of the Exodus. While
migrations of people from Palestine into the Hijaz appear to be rare
from the extant evidence, armies from Babylon did venture south. One
example is Nabonidus King of Babylon who in the 6th century B.C.
established outposts and colonies in the region. A total of six oasis
towns are listed in the extant inscriptions, and while Yathrib is
mentioned, Mecca, which is 280 miles south of Yathrib is nowhere to be
seen on his lists. Mercantile movements were more common, but not until
the 10th century and long after the death of Abraham. A notable case in
favor of the Quranic view of Abraham’s travels can be found in the Book
of I Kings [10:1-13] where the Queen of Sheba did in fact make
the journey from S.W. Arabia to Israel. However, the territory of Sheba
and also Tema are mentioned in the Book of Job [6:19] and yet
while the region was traveled by merchants and known to the Biblical
writers, there is still no mention of Mecca. Sheba is again discussed by
the Prophet Isaiah [60:6] and nothing is said of Mecca or any
dialectal variant of the name offered by Muslims. The Sabeans of Yemen
never even mention the city either. The conclusion is evidently that
Mecca was not in existence until long after Abraham's journeys.
Following God’s expulsion of Hagar and Ishmael, life
continues for Abraham and his only wife Sarah. A disputed well becomes a
source of controversy with King Abimelech. This name may translate
'Slave of Molech'. If this Biblical name were a derivative of the
Canaanite name, that would serve as strong evidence that much of the
Book of Genesis pre-dates Israel's Kingdom Period and gives even greater
evidence to the non-existence of Mecca during the period of Abraham's
travels, and an oath is sworn in Beersheba, again in Canaan [Genesis 21:22-34].
Later, Abraham is called to Mt. Moriah and the well known 'binding of
Isaac' is played out. Mt. Moriah is also in Palestine, north of
Beersheba. While the exact location is unknown, it only took Abraham
three days to travel, so it could not have taken place in Mecca [Genesis 22].
An important observation here is that Isaac is called ‘your only son’
three times in this chapter. How can that be? Because Ishmael had
already been sent away. He was to have no part of the covenant promised
to Abraham and given to Isaac.
Soon, we find that Sarah had died, and Abraham
arranges for the purchase of the Cave of Machpela. Yet again he has not
left Canaan [Genesis 23]. Here Muslims need to explain why God
would allow Abraham to build a tomb in Canaan for his family, but then a
temple 1,000 miles away in a barren region of the Hijaz. In chapter
twenty-four, we find that Abraham had become 'old in years' [24:1]
It was time to find a wife for Isaac. Note that Abraham had nothing to
do with finding a wife for Ishmael. Abraham's chief servant was selected
for the task of conducting the search. An oath was sworn that the wife
would not be a Canaanite but from Abraham's people in Mesopotamia. Let’s
be reasonable here. If Abraham had built the Kaaba, then why wouldn’t
Isaac’s wife be taken from the local tribes in the Hijaz or even farther
south? . He returns home with Rebekkah to south Canaan, she weds Isaac
and later Abraham dies and is buried with his wife Sarah in Machpelah.
Both Ishmael and Isaac attended the funeral. Both must have been very
close to Canaan, and in no way can we conclude that any of these men
ever travels to Mecca to build a shrine to Allah and the other pagan
gods native to Mecca. The Quran 11:49 clearly states that there had been
no prophets to the Arabs before, so it can't be true that Abraham built
the Kaaba. Also note that the Islamic traditions point out that before
Muhammad’s claim to the prophetic office, none of his people had made
the claim before him [Bukhari, Vol 1, Book 1, #6].
This all leads us to a connection with the nation of
Israel, the Davidic Kingdom and the Savior who even now offers mercy to
his wandering sons [Psalm 100:5,8; Luke 1:50; cf. Apology of al-Kindy, p.121].
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