Many a Jewish and Christian reader who opens the Qur’an for the first time is surprised to find, in the otherwise rather strange book, familiar figures, among them Abraham. With further reading he will find well-known stories but sometimes also unknown ones or variations from the details and perspectives he is used to. He might then find that the Qur’an frequently only mentiones individual episodes in order to illustrate certain theological and ethical statements, and very often all that remains is a short hint at a story supposed to be known. Many readers and even experts then give in to the temptation to understand these as hints at the Biblical account, especially since the Bible is explicitely mentioned in the Qur’an as a Scripture of Revelation, and very often the fact is ignored that even in context with the Bible there are oral traditions supplementing it that have not been sufficiently researched yet. After Abraham, the Bible follows the family history through Isaac, Jacob (Israel) and the twelve tribes of the Children of Israel with their specific religious experience which is the root of two world religions and are also important for Islam. It now becomes intersting when the traditions of other nations are investigated who trace their genealogy back to Abraham, this time through Hagar and Ismail as well as his third wife Qeturah and her sons. They are the tribes and nations of the Arab peninsula the culture of whom was bookless until the advent of the Prophet Muhammad (s) but who nevertheless and in spite of a totally different religious development preserved their version of the story of thei ancestors in tales and rituals (by the way, there are even tribes who trace their ancestors back through a fourth wife of Abraham’s called Sabah linked with the name of that South Arabian country the queen of which had a diplomatic exchange with king Solomon). Thus, when the Qur’an refers to a story that is supposed to be known, it is mostly known from the Arab tradition. I will now try to ouline the story from this perspective.
The Qur’anic account begins with Abraham’s search for God within an environment where heavenly bodies and other deities were worshipped.
(Remember,) how Abraham said to his father Azar: "Are you taking images for gods? Then I see you and your people in manifest error." So We showed Abraham the kingdom of the heavens and the earth so that he might be one of those who gain certainty. For when the night covered him, he saw a star. He said (to himself), "This might be my Sustainer." But when it set, he said, "I do not love those that set." When he then saw the moon spreading its light, he said (to himself), "This might be my Sustainer." But when it set (as well), he said, "If my Sustainer were not guiding me, I would be one of those who go astray." When he then saw the sun spreading its light, he said (to himself), "This might be my Sustainer. It is the greatest." But when it set (as well), he said, "Ma people, I am free from all that you associate with God. I turn my face towards Him who created the heavens and the earth, and I do not belong to the idol-worshippers." (Surah 6:75-79)
Consequently there is a conflict in the course of which Abraham decides to give an illustrating lesson to the polytheists in order to make them think.
And already We had given Abraham his inner guidance, for We knew him. (Remember) how he said to his father and his people, "What are those images you are subservient to?" They replied, "We found our ancestors serving them." He said, "You and your ancestors are in manifest error." They replied, "Are you bringing the truth, or are you mocking?" He said, "Rather your Sustainer is the Sustainer of the heavens and the earth who created them. I am one of those who testify for that. By God, I will turn against your idols when you have turned your backs." So he broke them to pieces except for the biggest one so that they could turn to it. They said, "Who has done that to our gods? He is certainly an evildoer." They said, "We heard a youngster talk about them. His name is Abraham." They said, "Then bring him in front of the people so that they witness." They asked, "Did you do this to our gods, Abraham?" He replied, "It must have been the biggest of them. Do ask them, if they can speak." So they turned to each other, saying, "You are certainly not right." And they had to hang down their heads in shame (admitting), "You do know that those do not speak." He said, "Do you then worship, besides God, things that can neither benefit nor harm you? Fie upon you and what you worship besides God! Do you not understand?" They said (among themselves), "Burn him and help your gods if you want to do something!" We said, "Fire, be cool and without any harm for Abraham!" They wished him evil, but We made them loosers, and we saved him and Lot to the land that We blessed for the worlds, and We gave him Isaac and moreover Jacob and made them all righteous. (Surah 21:51-72)
Abraham leaves his home and his father together with his wife Sarah and his nephew Lot, praying for forgiveness for his father and wishing him peace. There are several Arab accounts of his travels, and it is interesting that he is said to have travelled on the caravan route along the Western side of the Arab peninsula at least to Southern Hijaz or even Yemen. We also hear about a stay in Egypt including the episode where the king who takes Sarah for Abraham’s sister claims her for himself but is kept away from her by a miracle until he understands the real situation. To make up for it, he gives Sarah a slave-girl.
This girl is said to have been a princess who was deeply impressed with Abraham’s and Sarah’s faith in the One God and volunteered in order to be able to leave the country with them. An indication for such an emigration is her name Hagar ("emigrant") with which she is known.
In the course of time, possibly in connection with Sarah’s unfulfilled wish for children, Hagar becomes Abraham’s second wife and the mother of his first son Ismail. This is the background of some of the rituals central to Islamic practice. Abraham leaves Hagar and Ismail who still is a baby in a barren valley on the Hijaz-road. Various reasons for this journey are mentioned in the traditions, but the main reason is seen in a command from God which is trustingly followed by Abraham. When the baby becomes thirsty, Hagar starts running between two hills to look for signs of water or help, worried and with prayers. Finally she discoveres in the very place where the baby had kicked his feet a well, and an angel comes to comfort and encourage her. After Abraham’s return, that place where God’s help was experienced in such a visible manner is marked with a black stone, and the story is remembered whenever people rest at this well and later on, when a settlement has grown around the well, whenever travellers arrive. The settlement started wh
المزيد
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