Initiates in this state, with the inner perceptions and feelings that come from self-annihilation in God, see everything annihilated in God also. Those who are enraptured with the pleasure arising from such a state cannot help but utter sayings such as “I am the Truth!” or “Glory be to me, how exalted my being is!” Although such sayings issue from mouths under the influence of the spiritual state and pleasure that pervades the being, they have sometimes been taken to be true. It sometimes occurs that initiates cannot distinguish between what is substantial and what is apparent and, confusing their drop-like being with the infinite ocean of Divine Existence, utter unbecoming words of pride that are incompatible with the rules of Shari‘a and irreconcilable with the self-possession that one must have before God. Even if every initiate cannot experience such a depth of self-annihilation and the pleasure that issues from it, most of them feel and experience this state. Some of them are regarded as being directly taught by a great saint who already died or even the Prophet, without needing another teacher or guide; this is called “the way of Uwaysu’l-Qarani.” [1] Muallim Naji [2] refers to this way as follows:

See, what kind of immersion you have caused me to experience;
My eyes see you as if you were the tears which they shed.

Immersion has three degrees:

The first degree is the immersion of knowledge in state. That is, in the beginning, an initiate acquires knowledge of some truths, but not being able to experience what is known, he or she is not perfectly conscious of the truth of it. Knowledge is different from experience. Any knowledge concerning the Divine truths is usually theoretical until belief, love and spiritual pleasure become second nature for the initiate. When an initiate feels and experiences these in the very center of the conscience, then knowledge has been absorbed in the spiritual state. This knowledge absorbed and lost in the conscience is the knowledge of a Prophet. We call it knowledge only because at the beginning it is knowledge. At the end of the journey, where this knowledge is completely absorbed and lost in the conscience inciting the initiates to and guiding them in action, it becomes the spiritual state and a station in which the initiates finds peace. With respect to Prophethood, the best description of the initial degree of immersion is in the verse (37:103): When both (Abraham and Ishmael) submitted (to God) wholly, Abraham laid Ishmael down on his face (to sacrifice). The last, perfect degree of this Prophetic knowledge, which has become the Prophetic state, is impossible for us to perceive.

Those whose knowledge has become their state have always been examples to be followed by people. It is difficult to de- scribe such people, even with comparisons and parables. On the other hand, there are others who are described in the Qur’an as, like an ass carrying books (62:5). A scholar unaware of the knowledge he or she has and whose knowledge has not become his or her state is no different from an ass who merely carries the books. Any state which is not based on knowledge is tantamount to heresy and misguidance, while knowledge which has not become a state is ignorance and heedlessness. Straightforwardness through knowledge means rising to a heavenly point on the wings of the state based on knowledge.

The second degree of immersion is the immersion of signs in discovery or unveiling. That is, initiates who have attained the second degree in immersion and in whose spirit the truth concerning the Essence of the Divine Being has developed, rise to the rank in which the One Who freely bestows gifts favors them with special gifts. At this rank the spirit severs its relation with all other than the Almighty and turns to the horizon that the appreciative heart has indicated. In the eyes of initiates honored with such a favor, the variations between the manifestations of the Divine Names disappear and everything seems to them manifested on the “screen” of the Divine Attributes and immersed in the lights of the Divine Essence. Seekers after the Ultimate Truth who, until they have attained to this rank, mention the Eternal One Who freely bestows gifts with His Names, such as the All- Beautiful, the All-Majestic, the All-Subtle, and the All-Overwhelming, take themselves into a life intoxicated with gifts that come directly from the Divine Being Himself, Who is the All-Light. They do not think to make any distinction between the Essence of the Divine Being and His manifestations.

To describe this state, Jalalu’d-Din Rumi, the most advanced one in intoxication, says: 

O Muslims! I am unaware of myself: what means do you offer?
I am neither of the world, nor of the other world,
nor of Paradise nor of Hell;
neither am I of Adam nor of Eve,
nor of the highest abode of Paradise.
I am from nowhere and nowhere has no signs
with which to make me known.
I am divested of both body and soul,
being in the royal tent of the Beloved.
I have thrown away both my eyes,
seeing the two worlds together, and
I know only Him Who is the One, mention the One,
search for the One, read the One.
O Shams Tabrizi! I am so intoxicated in this world that
Nothing but intoxication can be a cure for me in this abode.

The third degree is the immersion in which signs suggest absorption. That is, an initiate may spiritually attain to the point beyond the sphere of the manifestations of the Divine Attributes and become immersed in the most sacred manifestation of the Essence of the Divine Being, Who is known as the First and the Last, the All-Outward and the All-Inward. This state is also viewed as a return to the station where the initiate’s heart recognizes the Almighty as a Hidden Treasure, or as a return to the unconditioned realm where everything pertaining to the created realm vanishes. A spirit which gets into this state usually expresses itself by saying: “There was God without there being anything that existed with Him. Now He is as He was before.” [3] It addresses itself to its confidants:

The place where I am has developed into no-space;
This body of mine has wholly become a soul;
God’s Sight has manifested Itself to me; and
I have seen myself intoxicated with His meeting.
(Nasimi)

It could not have been more beautiful for people of spiritual state and pleasure than in that stanza to express the relationship and difference between the Existence of the Self-Existent One and the portion of existence of all other beings, whose existence is totally dependent on Him. However, the following verses of ‘Abdu’r-Rahman Khalis are also truly beautiful:

O Muslims! What is this state in which I am and which bewilders me?
Sometimes I am a crazy lover, sometimes a wretched, insane one.
Sometimes I am a poor one having no place,
and sometimes the king of time.
For I am intoxicated with the wine of love, knowing nothing else.
I am one who pays no attention to the cap of austerity.
All praise and gratitude be to God that I have drunk the wine of love;
I am speaking in the land of Oneness the words of Him Who is One,
not worried that the king of this time may do anything to me,
and having no fear of those who wear coarse robes.

I have omitted the words that were uttered in the state of total intoxication as against the Book and the Sunna of the Messenger. Even though not to utter such words is a self-contradiction for the friends of God who are under the overwhelming influence of the spiritual state, the same action would mean straying from the path for those who are sober and can make a distinction between the Creator in His Transcendence and the created. It is especially heresy for common people to utter such words in mere imitation of those who have been overwhelmed by the spiritual state.

O God! O One Who guides the astray, guide us to the Straight Path, and bestow blessings and peace on him who is the most honorable of Your creation—Muhammad—and on his Family and Companions, rightly guided. Amen, O the All-Helping!

The Hebrew Bible makes general demands that we should treat our parents with respect and reverence. “Honor” is a word used frequently in the Bible to describe how we are to show respect to God. Respect of parents is a primary and sacred obligation. If we fail to respect our parents, we have disobeyed God Almighty. In some deep and mysterious way, the family is bound up with faith in God: the two are interdependent.

From the very moment of conception, the child, as it grows and develops, is a care and responsibility for its parents. It is not possible to estimate the depth of attachment and compassion parents feel for their children and to calculate the troubles and hardships they go through as parents. For this reason, respecting them is a debt of human gratitude as well as a religious obligation.

Those who can judge the value of their parents rightly and regard them as a means to obtain the mercy of God are the most prosperous in both worlds. Those who, by contrast, regard their parents’ existence as a burden to themselves or who become wearied of them are the unfortunate ones.

The more respectful you are to your parents, the greater the respect and awe you feel before your Creator. Yet, it is a curious thing today that not only those who are disrespectful to God but also those who claim that they love God do not defend themselves from disobedience to their parents. As Martin Luther said, “we must respect and love God, so that we will neither look down on our parents or superiors, nor irritate them, but will honor them, serve them, obey them, love them, and value them.”¹

Under the Old Testament law the son, who was rebellious against his parents was stoned for this rebellion (Deuteronomy 21:18-21). It is important to stress the fact that God is opposed to rebellion and disobedience toward one’s parents. God also promises a long life to the individual who is obedient to his father and mother (Exodus 20:12). No doubt this is because the kind of life which is a life of obedience will involve self-discipline and restraint that would enable one to have a long life and good health. This not only refers to the chronological extension of time, but indicates the rich blessing which comes to a society that keeps God’s ways.

The importance of this commandment, however, extends beyond social welfare to the very welfare of society itself, because the family is the basic unit of society. Just as a body’s health is dependent on the health of its cells, so the vigor of a nation, the body politic, is directly related to the health of the families that make it up. Families form the foundation of a society. Where there is reciprocal respect of rights and obligations within a family, the society is healthy and strong. It is vain to look for compassion and respect in a society once these have been lost from the relationships within the family.²

The fifth commandment also shows that the way we treat our parents is how our children learn to treat us. Obviously, we too will become old. If we do not honor our parents, in accordance with the meaning of, “the punishment is similar to the act that required it,” our children will not be dutiful towards us. If we love our life in the hereafter, this is an important treasury for us: let us be dutiful towards them and gain their pleasure. While if it is this world that we love, let us try to please them, so that through them our life will be easy and our sustenance plentiful. If we want the mercy of the Most Merciful One, we should be merciful towards those in our house whom He has entrusted to us.

Likewise in Christianity, in Islam, parents’ rights are the most venerable rights after those of God. The Qur’an has many verses urging Muslims to treat their parents with utmost kindness, to be grateful for the care they have given them, to obey them, and to care for them when they grow old. The Prophet Muhammad, peace and blessings be upon him, once said: “Paradise lies under the feet of the mother. The contentment of the father is the door to paradise.” There are many days set aside in societies to honor and appreciate parents; Father’s Day, Mother’s Day… In Islam, however, respecting, honoring and appreciating parents is not just for a single day of the year, but rather for each and every day.

O Ishmael! Honor Your Father Abraham

There are different types of parents but regardless of how they treat their kids, they are still a parent. Parents make mistakes too, but that does not decrease their value as parents. When we are still under parental guidance, then we will have to follow what they want us to do, even if it is against our heart. When we are on our own feet, then we are free, but we still have the responsibility to respect them. We have to look at the situation, rather than concentrating on our own satisfaction. We have to be kind to them because most of the things they do are all for us.

A child should show respect for his parents by preferring their preferences. For instance, even though some sources say that when Ishmael reached the age of puberty, his tribe made him marry a woman from among them, his mother got a wife for him from Egypt. We do not know whether Ishmael liked her or not. He probably might have preferred to keep silent in order to please his mother. What we know is that he respected his mother’s wishes.

We can give another example. Esau saw that the Canaanite women did not please his father, and his mother, Rebekah complained about these women. In order to please his parents, Esau went to Ishmael and took Mahalath, the daughter of Ishmael.

As mentioned above, Hagar got a wife for Ishmael from the land of Egypt (Genesis 21:21). His wife’s name is not mentioned in the Hebrew Bible, but in the book of Jasher, a Hebrew midrash.³ Ishmael’s first wife, Ribah, was rude to Abraham when he came to visit Ishmael. She did not even ask him who he was. But all the while, she was beating her children in the tent, and she was cursing them, and she also cursed her husband, Ishmael, and spoke evil of him, and Abraham heard the words she spoke to her children, and it was an evil thing in his eyes. Abraham left a message, “When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).”⁴ Ishmael understood his father’s words, complied with his father’s wish, and divorced his wife. Ishmael did not even come to Abraham and ask what happened because he thought that as a prophet, his father would know better than he, and all Abraham had done was for his son.

Proper respect for parents includes their being addressed and greeted properly. The modern idea of calling fathers and mothers by their first names certainly is promoting a familiarity that will not lead to respect, obedience, or honor. Abraham stayed away from Ishmael and his family for a period as long as God wished, and called on them afterwards. He saw Ishmael under a tree, sharpening his arrows. When he saw Abraham, he immediately rose up to welcome him and they greeted each other. Abraham said, “O Ishmael! God has given me an order.” Ishmael said, “Do what your Lord has ordered you to do.” Abraham asked, “Will you help me?” Ishmael said, “I will help you.” Abraham said, “God has ordered me to build a house here,” pointing to a hillock higher than the land surrounding it. Then they raised the foundations of the Ka’ba.

Respect for parents should remain in force even in relation to parents who may have lost faith. If a faithful person has unfaithful parents, he should treat them respectfully in his dealings and advice, while remaining aloof from their polytheistic lives. He should neither be harsh nor vulgar. Islam instructs Muslims to pray to God for the forgiveness of their parent’s sins, if any, and present their good deeds for the benefit of their parents’ souls. In Islamic and Jewish tradition, Abraham’s treatment of his father, Terah, is a certain testimony to this.

As the Book of Joshua reports, the father of Abraham, Terah, worshipped other gods (Josh. 24:2). Terah was a well-known idolater; he not only worshipped idols but sculpted and sold them as well. Abraham was engaged in debate with his father to convey the truth to him; “O my father! Why do you worship that which does not hear, see, nor can it profit you anything? Do not worship idols and therefore follow me. I will guide you to the straight path. Otherwise, I fear that a punishment from God may afflict you so that you will become a friend of Satan. Nevertheless, I will seek forgiveness for you from God.”

The New Testament is very plain concerning obedience to parents. “Children, obey your parents in all things: for this is well pleasing unto the Lord” (Colossians 3:20); “Children, obey your parents in the Lord: for this is right” (Ephesians 6:1). Obedience is the foundation for all character. Parents do not have to convince children of the logic behind their orders because parents are experts on their children, and possess a great deal of information that even teachers do not have, so a child must maintain the parent’s dignity and respect at all times, even when disagreeing. Obedience to parents should always be immediate, instant, without question or argument. What the father says do, the son does. He does it well, he does it immediately, and he does it without argument.

Abraham was commanded by God to sacrifice his only son Isaac (or Ishmael). This indeed was a clear test. Therefore Abraham carefully prepared to carry out the order of God. In the Quran, Abraham has a dream, mentions the dream to his son, and asks Ishmael his opinion: “‘O my son! I have seen in my dream that I should offer you in sacrifice so think about that and tell me your view.’ He unhesitatingly said: ‘O my dear father! Do as you are commanded, by the will of God, you will find me of the patient ones,’ and Abraham laid him down on the side of his forehead.” ⁵ As you have seen, Isaac (or Ishmael) does not resist his father, obeys his wishes, and lies down like a ram. In addition, in the Bible, the sole dialogue between the two (Abraham and his son) repeats the words father and my son (twice each), expressing their emotional bond.

The parents continue to have rights over their children after death. People are expected to visit their parents’ graves, to maintain contact with their friends, and to conduct themselves well so as to show that their parents have provided them with a good education. One can honor his parents after their death through the following methods: Praying for them, giving charity on their behalf, instituting a perpetual charity on their behalf, such as a library, hospital, or orphanage.

Coming back to Ishmael and Isaac, destiny had separated the two brothers from each other. After years, Isaac and Ishmael were rejoined at their father’s burial (Gen 25:9). They showed proper filial piety, despite earlier disagreements, in joining together to bury their father.⁶ The burial is supervised by both sons. While Isaac placed the headstone, Ishmael placed the footstone of the grave. Although Ishmael had long ago been dismissed, he was not utterly alienated from his father because he performed the office of a son in celebrating the obsequies of his deceased parent. Ishmael, rather than the other sons, did this, as being nearer.⁷ As a child, Ishmael had a last duty due to his father, and he carried out this duty, attending Abraham’s funeral and burying him.

The obligation to honor one’s parents is an obligation that one owes to God and fulfills this obligation through one’s actions towards one’s parents. In the Hebrew Bible, our relationship with God is continually compared with a parent-child relationship. God tells us in the Ten Commandments to obey and have respect for parents. This does not mean that we only obey our parents when we agree with them or fully understand why they are telling us to do something. We must obey them at all times. We must also honor and have respect for parents. God does not want us to put our parents above Him, but he does desire for us to treat them as He desires for us to treat Him.

Notes

1 Martin Luther, Martin Luther’s Large and Small Catechism, Translated by F. Bente and W.H.T. Dan, (Sioux Falls, SD: Nuvision Publications, 2007), 67.

2 Niyi Taiwo, Respect: Gaining It and Sustaining It. (Philadelphia, PA: Xlibris Corporation, 2007), 25.

3 J. H. Parry, The Book of Jasher, (New York: Cosimo, Inc, 2005), 68.

4 Muhammad Muhsin Khan, The English Translation of Sahih Al Bukhari with the Arabic Text, (Al Saadawi Publications, 1996), Volume 4, Book 55, Number 583.

5 Ali Unal trans, The Qur’an with Annotated Interpretation in Modern English, (New Jersey: The Light, 2006), Saffat 37:102.

6 Gordon J. Wenham, Genesis 16-50: Word Biblical Commentary, ed. David A. Hubbard and Glenn W. Barker, (Dallas: Word Books, 1994), 165.

7 John Calvin, Calvin’s Commentaries on Genesis. trans. John King, (Grand Rapids, Michigan: Eerdmans, 1963), 2:38.

References

• Calvin, John. Calvin’s Commentaries on Genesis. trans. John King. Grand Rapids, Michigan: Eerdmans, 1963.
• Khan, Muhammad Muhsin. The English Translation of Sahih Al Bukhari with the Arabic Text, Al Saadawi Publications, 1996.
• Luther, Martin. Martin Luther’s Large and Small Catechism. Translated by F. Bente and W.H.T. Dan. Sioux Falls, SD: Nuvision Publications, 2007.
• Parry, J. H. The Book of Jasher. New York: Cosimo, Inc, 2005.
• Taiwo, Niyi. Respect: Gaining It and Sustaining It. Philadelphia, PA: Xlibris Corporation, 2007.
• Unal, Ali, trans. The Qur’an with Annotated Interpretation in Modern English. New Jersey: The Light, 2006.
• Wenham, Gordon J. Genesis 16-50: Word Biblical Commentary. ed. David A. Hubbard and Glenn W. Barker. Dallas: Word Books, 1994.

Abraham

Abraham is a figure mentioned in the Torah, Bible, and Qur’an whom Jewish, Christian and Muslim believers regard as the founding patriarch of the Israelites and Ishmaelites. In the Jewish tradition, God promised Abraham that through his offspring, all the nations of the world would come to be blessed (Genesis 12:3), interpreted in Christian tradition as a reference to Christ. Abraham’s generations are presented as part of the crowning explanation of how the world has been fashioned by the hand of God and how relationships of peoples were established by Him. Biblical narratives represent Abraham as a wealthy, powerful and supremely virtuous man. In the New Testament, Abraham is mentioned prominently as a man of faith and an obedient man of God (Hebrews 11). For Muslims, he is a prophet and the ancestor of the Prophet Muhammad through his son Ishmael. He is commonly termed “Khalil Ullah,” the friend of God. Those who maintained the pure monotheistic beliefs of Abraham after him were said to be Hanif, people who rejected idolatry and retained some of the tenets of the religion of Abraham. Well after God’s covenant relationship with Abraham had been established (Gen 13:14-18), he meets with a mysterious character, “… Melchizedek king of Salem …priest of God Most High” (Gen 14:18). Melchizedek blessed Abraham who paid him tithes. On his covenant pilgrimage, Abraham is aided and supported by someone outside of God’s newly formed covenant with him. Both figures benefit from each other and respect the Divine connection each has, even though different kinds of relationships with God are evident. Abraham believed in God and was accordingly called to be the father of many nations; Melchizedek was the king of Salem and a priest. Both individuals were God’s people and though different, one could bless the other, and the other paid worshipful respect with a tithe in response.

Because Abraham’s wife Sarah continued to be infertile, in accordance with custom she gave to Abraham her handmaid Hagar as his wife (Gen 16:3). Sarah found that Hagar was expecting a child, and unable to endure the reproach of barrenness, she dealt harshly with Hagar and forced her to flee (16:1-14). God heard Hagar’s sorrow and promised her that her descendants will be too numerous to count (17:20).

Hagar

Hagar, according to the Abrahamic faiths, was a handmaiden of Sarah, wife of Abraham. Her story is reported in the Book of Genesis in Judeo-Christian tradition. In Islam, her story is mentioned in the Qur’an. Hagar was the daughter of the King of Maghreb, a descendant of the Islamic prophet Salih. Her father was killed by Pharaoh and she was captured and taken as slave. Later, because of her royal blood, she was made mistress of the female slaves and given access to all of Pharaoh’s wealth. Upon conversion to Abraham’s faith, the Pharaoh gave Hagar to Sarah.

After Sarah gave birth to Isaac, she told Abraham to cast out Hagar with her son Ishmael, and according to Judaic teachings, God commanded Abraham to obey his wife’s wishes and expel Hagar and Ishmael into the desert alone. Abraham was reluctant to send his son away, but God promised to make a great nation out of Ishmael because he was Abraham’s offspring. So early one morning, Abraham took bread and a container of water and sent Hagar and his son Ishmael away.

According to the Islamic tradition, Abraham brings Hagar and Ishmael to Mecca where angel Gabriel shows him the Ka‘ba. The objective of this journey is to “resettle” rather than “expel” Hagar. The journey begins in Syria, when Ishmael is still suckling. Finally, upon reaching the site of the Ka‘ba, Abraham leaves Hagar and son Ishmael under a tree and provides them with water. Hagar, learning that God had ordered Abraham to leave her in the desert, respects his decision. Muslims believe that God ordered Abraham to leave Hagar in order to test his obedience to God’s commands. However, soon Hagar runs out of water, and baby Ishmael is about to die of thirst. Hagar panics and climbs two nearby mountains repeatedly in search for water. After her seventh climb, Ishmael scratches the ground, and water gushes forth from a spring.

Ishmael

Both Jewish and Islamic traditions consider Ishmael as the ancestor of the Arab people. Judaism maintains that Isaac rather than Ishmael was the true heir of Abraham. Chapters 16-25 of the book of Genesis contain the stories of Ishmael which was partly mentioned above. The New Testament contains few references to Ishmael (Galatians 4).

The circumcision of Muslims has its roots in the tradition that Abraham and Ishmael were circumcised. Abraham and Ishmael are also said to have built the foundations of the Ka‘ba. Islamic traditions hold that the Ka‘ba was first built by the first man, Adam. Abraham and Ishmael rebuilt the Ka‘ba on its foundations. In addition, Ishmael was the actual son that Abraham was called on to sacrifice. To support this view Muslims believe that at the time Ishmael was his only son and the promise to Sarah of Isaac followed by Jacob excluded the possibility of a sacrifice of Isaac.

Sarah at first loved Ishmael, but when she herself had borne Isaac, she was not willing that Ishmael should be brought up together with Isaac. She persuaded Abraham to send Ishmael and his mother to some distant country. But Ishmael was very dear to Abraham. He initially refused to do as Sarah asked, but he finally gave in to his wife’s request when God told him that He would take care of Ishmael, since he was a descendant of Abraham.

Being a loving father and husband, Abraham did not want to send Hagar and Ishmael away (or leave them). However, he was a Prophet, and he knew that Divine message was much more important that anything else, even his own family. He had spent many lonely nights praying and asking for God to give him a child. God gave him Ishmael, the first child to be named by God, and now he was sending that child away. In addition, at least in the Islamic tradition, he was commanded to sacrifice the same child for His sake. I believe that as ordinary human beings, we cannot imagine his sorrow and sadness. He left Hagar and Ishmael in the wilderness, and then prayed:

“O our Lord! I have settled my offspring (Ishmael) in an uncultivable valley near Your Sacred House (Ka‘ba), so that, our Lord, they may establish the prayer; so make the hearts of people incline towards them, provide them with the produce of earth (by such means as trade), so that they may give thanks” (Abraham 14:37).

Ishmael’s wives

Hagar lived in the valley near the Ka‘ba until some people from the Arab tribe of Jurhum, or a family from Jurhum, passed by her and her child as they were passing by the Ka‘ba. They landed in the lower part of Mecca where they saw a bird that was known for flying around water circling over a particular spot. They said: “This bird must be flying around water, though we know that there is no water in this valley.” They sent one or two messengers who discovered the source of the water and returned to inform the others. When they all came towards the water, Ishmael’s mother Hagar was sitting near it. They asked her: “Do you allow us to stay with you?” She replied: “Yes, but you will have no right to possess the water.” They agreed. Ishmael’s mother was pleased with the whole situation, as she loved to enjoy the company of people. So, they settled there, and later on they sent for their families, who came and settled with them so that some families became permanent residents there. Ishmael grew up and learned Arabic from them and his virtues and manners made the rest of the tribe love and admire him as he grew up, and when he reached the age of puberty, they made him marry a woman from among them.

According to the book of Genesis (21:21), Ishmael lived in the wilderness of Paran, a mountain range in Mecca, and his mother made him wed someone from Egypt. His wife’s name is never mentioned in the Hebrew Bible. However, when we look at The Book of Jasher, a Hebrew midrash, which is named after the Sefer HaYashar mentioned in Joshua and 2 Samuel, we find that her name is Ribah (or Meribah) (Jas 25:15) (Parry 2005, 68). After Ishmael divorced Ribah, he wed someone else from the land of Canaan, and her name was Malchuth (Jas 25:18) (Parry 68). The reason for the divorce was because his first wife, Ribah was rude to Abraham when he came to visit Ishmael, she beat her children, and she cursed and reproached Ishmael. Abraham left a message for Ishmael to put her away. His second wife, Malchuth was a woman of Canaan who honored Abraham and was approved by him as a good wife. Although most of the Islamic sources do not mention the names of Ishmael’s wives, let us listen to their stories as recounted by the Prophet Muhammad, peace be upon him:

“After Ishmael’s mother had died, Abraham came after Ishmael’s marriage in order to see his family that he had left before, but he did not find Ishmael there. When he asked Ishmael’s wife about him, she replied: ‘He has gone in search of our livelihood.’ Then he asked her about their way of living and their condition, and she replied: ‘We are living in misery; we are living in hardship and destitution,’ complaining to him. He said, ‘When your husband returns, convey my salutation to him and tell him to change the threshold of the gate (of his house).

When Ishmael came, he seemed to have felt something unusual, so he asked his wife: ‘Has anyone visited you?’ She replied: Yes, an old man of such-and-such description came and asked me about you, and I informed him, and he asked about our state of living, and I told him that we were living in a hardship and poverty.’ On that Ishmael said: ‘Did he advise you anything?’ She replied: ‘Yes, he told me to convey his salutation to you and to tell you to change the threshold of your gate.’ Ishmael said: ‘It was my father, and he has ordered me to divorce you. Go back to your family.’ So, Ishmael divorced her and married another woman.

Then Abraham stayed away from them for a period as long as God wished and called on them again, he did not find Ishmael. So he came to Ishmael’s wife and asked her about Ishmael. She said: ‘He has gone in search of our livelihood.’ Abraham asked her: ‘How are you getting on?’ asking her about their sustenance and living. She replied: ‘We are prosperous and well-off (we have everything in abundance).’ Then she thanked God.

Then Abraham said to Ishmael’s wife: ‘When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his gate.’ When Ishmael came back, he asked his wife: ‘Did anyone call on you?’ She replied: Yes, a good-looking old man came to me,’ so she praised him and added: ‘He asked about you and I informed him, and he asked about our livelihood and I told him that we were in a good condition.’ Ishmael asked her: ‘Did he give you any piece of advice?’ She said: Yes, he told me to give his regards to you and ordered that you should keep firm the threshold of your gate.’ On that Ishmael said: ‘It was my father, and you are the threshold (of the gate). He has ordered me to keep you with me.” (Khan 1996, #583)

Ishmael’s children

According to the Bible, Ishmael had 12 sons who became twelve tribal chiefs. The twelve sons of Ishmael, were named Nebaioth, Kedar, Adbeel, Mibsam, Mishma, Dumah, Massa, Hadad, Tema, Jetur, Naphish, and Kedemah (Gen 25:12-16). The descendants of Ishmael are described as “Arabian” people. Some Biblical scholars also believe that the area outlined in Genesis as the final destination of Ishmael and his descendants (from Havilah to Assyria) refers to the Arabian Peninsula. The Ishmaelites were a confederation of tribes like early Israel.

Nebaioth: More information is known about Ishmael’s eldest son Nebaioth than any of the others. The name Nebaioth is said to mean “prophecies” or possibly fruitful (this is the reason why the list of names here have begun with the one signifying prophecy because a prophet, Prophet Muhammad, was going to come from among Ishmael’s descendants). Nabataeans, a pastoral tribe was named after him. Nabataeans conferred their names on the Arabian nations. These Nabataeans spoke and wrote an early form of Arabic and thus they were often referred to as “Arabs” by Greek and Roman historians.

Arabic inscription form Jebel Ghunaym, dating to the sixth century BC or significantly later, speak of a war between the people of Nebaioth and the people of Tema, another son of Ishmael (Knoppers 2003, 278). They must have disliked each other because they were not from the same mother. On the other hand, even though they were from different mothers, there was a marital relationship between the people of Nebaioth and Edomite groups who were also known as the descendants of Mishma, the son of Ishmael. In the Bible, the tribe of Nebaioth and Kedar were renowned for sheep raising (Isaiah 60:7). Isaiah says that Nabataeans first settled in the country southeast of Palestine, and wandered gradually in search of pasturage till they came to Kedar.

Nabataeans established bases in a number of seaports. While most of us think of the Nabataeans as people who transported goods in the desert by camel caravan, it has become increasingly evident that the Nabataeans were also a sea trading people. The Nabataeans built an impressive civilization based on merchant trade and their capital was originally the city of Petra, southern Jordan.

Kedar: The sons of Kedar became known as the Kedarites. They were the most powerful tribe of northern Arab tribes (Klein 2006, 72). The Kedarites were the main military power of the sons of Ishmael. They were known for their fighters and particularly their archers. Evidently, the Kedarites occupied a position of power and glory in the ancient near east. The Kedarites and the Nabataeans attacked the western borders of Assyria, kingdom of northern Mesopotamia that became the centre of one of the great empires of the ancient Middle East, but were defeated. The commercial routes in northern Arabia were under the dominion of the Kedarites, too. Because of that great power, Ezekiel 27:21 associates Arabia with all of the princes of Kedar, suggesting a confederation under their leadership.

Kedar means “blackness or sorrow.” The tribes of Kedar are said to have lived in villages, a mode of life also characteristic of all 12 twelve Ishmaelite tribes. Some of them lived alone (Jer 49:31) in tents which were black in color (Cohen 1962, 9:3).

Adbeel: The name Adbeel is said to mean “vapor,” and this signifies that Islam puts emphasis on works, and according to the sayings of the Prophet Muhammad, working is equal to worshipping. The people of Adbeel also had great military power like the Kedarites. They were given the duty as the Assyrian king’s agent on the borders of Egypt (Cohen 1:45).

Mibsam: The name Mibsam which means “sweet odor” underlines the sensitivity of Islam. It is said that this tribe may be involved in the spice trade, too.

Mishma: The name Mishma means “hearing.” Islam is a religion which has a scripture, the Qur’an, and Qur’an means recitation. The revelations given to the Prophet Muhammad were by hearing. Some historians have wondered if the descendants of Mishma were the founders of the villages around Jebel Mishma. It is thought that these two tribes, Mibsam and Mishma may have intermarried with the Simeonites (I Chronicles 4:24-27) and disappeared from history as a separate entity.

Dumah: Dumah is mentioned in the Biblical records as a city in Canaan (Joshua 15:52). It is also associated with Edom and Seir in Isaiah 21:11. Dumah, which means “silence”, was in ancient times a very important and strategic junction on the major trade route between Syria, Babylon, Najd and the Hejaz. This area has water, and was a stopping place for caravan traders coming from Tayma, before proceeding on to Syria or Babylonia. This strategic location effectively made Dumah the entrance point to north Arabia.

Massa: Massa means “touch or produce.” Archeologists Winnett and Reed discovered some graffiti texts mentioning the tribe Massa, in connection with Dedan and Nebaioth. These texts refer to the war against Dedan, the war against Nebaioth and the war against Massa. Therefore, these tribes appear to have been close to each other at this time (Cohen 3:299).

Some expositors of the scripture have taken notice of the signification of those last three names (Mishma, Dumah, and Massa) which are put together (Gen 25:14), as containing good advice to us all, Mishma, Dumah, and Massa, that is, hear, keep silence, and bear; we can see them together in the same order in James 1:19, “Be swift to hear, slow to speak, and slow to wrath.”

Hadad: Some historians speculate that this tribe may have become known as the Harar, or the Hararina people that lived near the mountains northwest of Palmyra (Cohen 2:507). It is also interesting to notice that there is a Hadad tribe in Arabia. Most of the Hadads are now Christians, and are located throughout Jordan, Syria, Lebanon, and Palestine.

Tema: Tema is usually associated with the ancient oasis of Tayma, located northeast of the Hejaz district. Tiglath Pileser III, the king of Assyria, received tributes from Tayma, as well as from other Arabian oasis. A coalition was made up of Massa, the city of Tayma, the tribes of Saba, and Adbeel. Once defeated, these tribes had to send tribute of gold, silver, camels and spices of all kinds (Cohen 4:533). Isaiah 21:13-14 invites the people of Tayma to provide water and food for their fugitive countrymen, in an apparent allusion to Tiglath Pileser’s invasion of North Arabia. By the first century BC, the Nabataeans began to dominate Tayma and it slowly became a part of their trading empire.

Jetur: A tribe descended from Ishmael which was at war with the Israelites of Transjordan.

Naphish: The name Naphish means “one who refreshes himself.” The people of Jetur and Naphish were the enemies of the Reubenites, Gadites, and Manasseh (I Chr 5:19).

Kedemah: The name Kedemah means “eastward.”

Basemath or Mahalath: Besides these 12 sons, Ishmael had a daughter. According to Gen 28:9, her name is Mahalath, but Gen 36:3 says that her name is Basemath. Rebekah, the wife of Isaac, complained about the Hittite wives of Esau, and Isaac charged Esau, “You shall not marry one of the Canaanite women” (Gen 28:6). In order to please his father, Esau went to Ishmael and took Mahalath, daughter of Ishmael, and sister of Nebaioth. We could say that Esau looked for happiness among the descendants of Ishmael because he knew that like his father Isaac, Ishmael was also the subject of the Divine promises.

It is interesting that as considered true heir of Abraham, Isaac had just two sons, yet Ishmael had 12 sons and one daughter. After many years passed, Abraham came to visit Ishmael, checked up on his family and their well being, and showed that he never forgot Ishmael because he knew who Ishmael was. Ishmael was the first son of Abraham, and the first child named by God and regarded as the fulfillment of a Divine promise.

References

• Cohen, S. “Nebaioth.” 1962. The Interpreter’s Dictionary of the Bible. Nashville, TN: Abingdon Press.
• Khan, Muhammad Muhsin. 1996. The English Translation of Sahih Al Bukhari with the Arabic Text, Al Saadawi Publications.
• Klein, Ralph W. 2006. I Chronicles. ed. Thomas Kruger. Minneapolis: Fortress Press.
• Knoppers, Gary N. 2003. I Chronicles 1-9: The Anchor Bible Dictionary. New York: Doubleday.
• Parry, J. H. 2005. The Book of Jasher. New York: Cosimo, Inc.
• Unal, Ali. 2006. The Qur’an with Annotated Interpretation in Modern English. New Jersey: Tughra Books.
• Wenham, Gordon J. 1994. Genesis 16-50: Word Biblical Commentary. ed. David A. Hubbard and Glenn W. Barker. Dallas: Word Books.