Blessing Allah’s Blessings is a Jewish-Islam Blessing

Both Islam and Judaism vigorously reject the Christian concept of ‘original sin’ because both the Qur’an and the Torah continually proclaim the concept of Allah’s ongoing blessings. The Hebrew root word barakh appears in 116 Torah verses (62 of them in Genesis), in 68 Zabur (Psalms) verses, and in 110 verses in other books of the Hebrew Bible. Barakat, the Arabic word for blessing in its various derivations, is used in the Quran only 32 times because the Qur’an’s applications are generally more universal, while most of the applications of barakh in the Hebrew Bible are to specific people or occasions.

An example of a specific blessing verse in the Qur’an is the prayer of the angels for Ibrahim and Sarah’s descendants: “And his Wife was standing, and she smiled. Then We gave her good tidings of Isaac and after Isaac, Jacob. She said, “Woe to me! Shall I give birth while I am an old woman and this, my husband, is an old man? Indeed, this is an amazing thing!” They said, “Are you amazed at the decree of Allah? May the mercy of Allah and His blessings be upon you, people of this house (family). Indeed, He is Praiseworthy and Honorable.” (Qur’an 11:71-3)

An example of a specific blessing verse that has various understandings of barak is: “And We delivered him (Abraham) and Lot to the land which We had blessed for the worlds.” This word barak is used mostly to indicate the spiritual and material blessings of a specific land. Tabarsi says the interpreters differ about the location of the blessing. Some say the land is Sha’m (Israel and Syria) in which all material gifts were abundant. Others say it is Beyt Al Mikdass (Jerusalem) and still others say it is Mecca.

The word tabarak is used 9 times in the Quran and all are related to creation. Allameh Tabatabayi believes that this word is not used for anyone except for God and what is unique to him and his character. Each of God’s names contains blessing and if we call him by those names we will be within his mercy. Blessing in relation to divinity has two parts: one is the greatness of God in nature, for God has sovereignty over the whole universe, and the other part is the ongoing blessing from the mercy of Allah, for all creatures are under his power and sovereignty.

The word mobarak is used for blessing of this world and the next world. Mobarak appears 4 times in the Quran and also applies to Jesus who received divine blessing, being Mobarak of Baakah (olive tree) full of blessing ascending (constantly increasing).

In the Hebrew Bible the greatest blessing of all is twofold. First there is God’s blessings of ongoing sustenance in daily life. Second is God’s frequent protection and help in surviving terrible difficulties. “From the Lord comes deliverance; may Your blessing be on Your people.” (Psalm 3:8) and “Surely, Lord, you bless the righteous; You surround them with Your favor as with a shield.” and “Blessed is he whose help is the God of Jacob, whose hope is in the LORD his God” (Psalm 146:5).

Who may ascend the mountain of the Lord? Who may stand in His holy place? The one who has clean hands and a pure heart, who does not trust in an idol, or swear falsely. They will receive blessing from the Lord and vindication from God their Savior. Psalm 24:3-5

“Shout for joy to the Lord, all the earth. Worship the Lord with gladness; come before Him with joyful songs. Know that the Lord is God. It is He who made us, and not we who made us, we are His people, the sheep of His pasture. Enter His gates with thanksgiving, and His courts with praise; give thanks to Him and bless His name. For the Lord is good and his love endures forever; His faithfulness continues through all generations. (Psalm 100)

In Talmud Berachot 7a there is this wonderful story: Rabbi Ishmael ben Elisha [a rabbi who was also a High Priest] says: “I once entered the innermost part of the Temple to offer incense, and had a vision of the Crowned God, Adonai of Hosts, seated upon a high and exalted throne; who said to me: ‘Ishmael, My son, bless Me [barcheini]!’

I replied: ‘May it be Your will that Your compassion overcome Your anger. May Your compassion prevail over Your other attributes. May You deal with Your children compassionately. May You not judge us solely with strict justice!’ And God nodded to me.” We learn from this that the blessing of an ordinary person should not be taken lightly.

And a Reform Rabbi Jeff Goldwater says; “If God says that God wants to be blessed by “us little human beings,” who am I to correct God? To me, this is a great example of rabbinic Judaism’s “audacious humility”; we claim the right to improve upon God’s creation; and even to improve upon God by submitting ourselves to God’s will.

As Prophet Muhammad said: “Allah, The Exalted, says, ‘I am as My slave expects Me to be, and I am with him whenever he remembers Me. If he remembers Me to Himself, I remember him to Myself, and if he remembers Me in an assembly, I remember him in a better assembly. If he draws closer to Me by a hand’s span, I draw closer to him by an arm’s length. And whoever comes to Me walking, I go to him running.’” [Al-Bukhari and Muslim]