Skip to main content

The Fulfillment of Prophet Jacob's Prophecy: The Transfer of the Scepter to Prophet Muhammad (PBUH)



I. The Prophecy of the Departing Scepter

Before his passing, Prophet Jacob (peace be upon him) gathered his twelve sons and foretold the future trajectory of their lineage (Genesis 49). This prophetic utterance, which forms a nucleus of subsequent scriptural warnings, is recorded in the Book of Genesis:

"The scepter shall not depart from Judah, nor the ruler's staff from between his feet, until he (Shiloh) comes to whom it belongs; and to him shall be the obedience of the peoples." (Genesis 49:10)   

The phrase "Scepter and ruler's staff" symbolizes the dual authority of temporal sovereignty and prophetic lawgiving. This passage explicitly foretells the termination of this spiritual and temporal authority within the tribe of Judah (the Israelites) upon the arrival of a successor known as Shiloh—a figure to whom the universal "obedience of the peoples" belongs.   

While Shiloh may refer to a place, its meaning of "peace" or "tranquility" is linguistically associated with the religion of Islam, suggesting that the figure would usher in a universal dispensation of peace. The core message is clear: the Israelite prophetic cycle would cease upon the arrival of this final authority. This warning was reinforced by earlier pronouncements of God's threat to cease dealing with the Israelites as a nation due to their transgression (Deuteronomy 32:21; Jeremiah 31:36).   

II. The Question of Lineage: Ishmael, Isaac, and Scriptural Integrity

The eventual transfer of the scepter is rooted in the lineage of Prophet Abraham (PBUH). Islamic tradition affirms that the final prophetic authority was to be transferred from the line of Prophet Isaac to the line of Prophet Ishmael.

The history of the Israelite nation, as acknowledged in the Qur'an, notes that the Children of Israel were chosen and preferred over their contemporaneous nations, but this status was strictly conditional upon them maintaining their covenant with God. They were repeatedly described as "stiff-necked, arrogant and rebellious" (Deuteronomy 31:27).

This history of spiritual failure is linked to their perceived prejudice and jealousy toward Prophet Ishmael, the firstborn son of Prophet Abraham. The integrity of the scriptures was impacted by this rivalry, as scribes and doctors of law are accused of having intentionally corrupted the meanings of the divine messages (Tahrīf al-ma'nā), sometimes by favoring Isaac where the original prophecy referred to Ishmael. The claim that Ishmael was the intended sacrificial victim is supported by the phrase "thy only son" (Genesis 22:2), as Ishmael was Abraham’s only son for fourteen years before Isaac’s birth.   

Prophet Muhammad (PBUH) traces his lineage through the Kedar tribe, the most prominent of the Ishmaelites, thereby fulfilling the Divine Legacy bestowed upon the line of Ishmael.

III. The Kingdom Taken and Given to "Another Nation"

The divine wisdom and justice of transferring authority were explicitly confirmed by Prophet Jesus (PBUH). Recognizing the spiritual failure and arrogance of the Israelite leadership, Jesus prophesied the definitive end of their religious custodianship:

"Therefore I tell you, the kingdom of God will be taken from you and given to a nation bringing forth the fruit thereof; And whosoever shall fall on this stone shall be broken, but on whomsoever it shall fall, it will grind him to powder." (Matthew 21:43–44)

This "nation bringing forth the fruit thereof" is interpreted by Muslims as the Ummah (universal community) of Prophet Muhammad (PBUH). The Israelite leaders had become like the builders who "rejected the very stone which has become the head of the corner" (Matthew 21:42), leading to the consequence that the spiritual "Kingdom of God" would be transferred to a people who would produce its intended fruits—faith, justice, and obedience to God. Before Islam, the Arabs were often hostilely described as a "foolish nation", making their subsequent elevation as the bearers of the final message a demonstration of God's wisdom and sovereign justice.

IV. The Fulfillment of Sovereignty in Islam

Prophet Muhammad (PBUH), the final messenger of God (Khatam an-Nabiyyīn) , brought the universal religion of Islam (total submission and obedience to the Only True God). He fulfilled the prophecies by replacing the adulterated, burdensome royal authority and corrupt priesthood of the Israelites.   

The phrases "to whom it belongs" and "to him shall be the obedience of the peoples" (Genesis 49:10) were fulfilled by Prophet Muhammad (PBUH), who possessed both the prophetic authority and the sovereign power to establish the Kingdom of God on Earth. He removed all forms of idol worship and established the purest monotheistic religion.

The fruits of this transfer were evident in the phenomenal expansion of the Ummah: in less than a century, Islam spread throughout Africa, Asia, and Europe, establishing a vast spiritual and political civilization. This Divine Favor was declared in the Qur'an:

"…This day have I perfected your religion for you, completed my favour upon you, and have chosen for you Islam as your religion…" (Qur'an, chapter 5, verse 3)

The monumental service rendered by Prophet Muhammad (PBUH) and the successful establishment of this universal, perfected faith confirms his status as the greatest prophet, the fulfillment of the everlasting covenant, and the true and rightful inheritor of the Divine Legacy.

Comments

Popular posts from this blog

The Prophet Muhammad’s (ﷺ) Leadership Skills: A Quranic and Sunnah Perspective

I. Introduction The leadership of Prophet Muhammad ( ﷺ ) stands as a pivotal subject within Islamic studies, revered by Muslims globally as the epitome of exemplary conduct and governance. Chosen by Allah as the final prophet and messenger, his life serves as a comprehensive model for humanity in all facets, including leadership across various domains. His leadership was instrumental in the profound social and moral transformation of the Arabian society during his time, ushering in an era marked by justice, equality, and spiritual enlightenment. The Holy Quran itself explicitly identifies Prophet Muhammad ( ﷺ ) as an "excellent pattern of behavior" ( اُسوہِ حسنہ ) for believers to emulate, as highlighted in Surah Al-Ahzab (33:21). This Quranic declaration underscores that his leadership is not merely a historical account but a divinely ordained standard for Muslims in their personal and collective lives, emphasizing its significance as a religious obligation and a path towar...

The Islamic Principles of Justice and Fairness: An In-Depth Analysis of "عدل" and "انصاف"

  1. The Foundational Principles of " عدل " and " انصاف " in Islam The concepts of " عدل " (Adl) and " انصاف " (Insaf) hold a paramount position in Islam. The Arabic term " عدل ," derived from the root 'a-d-l, carries a rich array of meanings that extend beyond a simple translation of justice. It signifies a state of equality, justness, straightness, and temperance, implying an inherent balance and equilibrium. This fundamental idea of balance permeates the Islamic understanding of justice, suggesting that any deviation from it constitutes a form of imbalance or transgression. Complementing " عدل " is the term " انصاف ," which embodies the notions of fairness, equity, and the act of giving to each individual what is rightfully theirs. While often used synonymously with " عدل " and another related term, " قسط " (Qist), " انصاف " often emphasizes the practical manifestation of justice...

The Brother Who Wasn't: How a Missing Word in Surah Shu'ara Reveals Islam's View of True Brotherhood

In Surah Ash-Shu'ara (The Poets), Allah takes us on a profound journey through the stories of the prophets. With remarkable consistency, He introduces each messenger with a phrase that resonates with intimacy and shared identity: "When their brother Nuh (AS) said to them..."  (26:106) "When their brother Hud (AS) said to them..."  (26:124) "When their brother Salih (AS) said to them..."  (26:142) "When their brother Lut (AS) said to them..."  (26:161) But then we reach Prophet Shu'ayb (AS): "When Shu'ayb (AS) said to them..."  (26:177) The words "their brother" are strikingly absent.  This omission isn't accidental – it's divine precision speaking volumes about the nature of true brotherhood. Why does Shu'ayb alone lose this title here, when elsewhere Allah  does  call him " their  brother Shu'ayb" (7:85)? The answer lies in a single, loaded word:  Aykah . The Two Names That Changed E...