David Dushman, last surviving liberator of Auschwitz, dies at 98

2ºThe right of the firstborn?
.. .. .. .. .. .. .. ...
Nowhere in the Holy Qur'an is the characteristic of the "right of the firstborn" mentioned, although the Torah that the children of Israel possessed and then the right of the firstborn and the firstborn in the temperament and psyche of the children of Israel required that if If this command was really a part of God's law, then some of it would be mentioned in the Qur'an.
Among the Jews this feature is not only for the firstborn or the animal, but also for the first crop of the earth and the first fruit of the trees. Thus, Jewish tradition states that the firstborn child was called the "first fruit of the father's power and strength." (Genesis: chapter 49, verse 3) In the absence of the father, the firstborn son was considered the father's successor and had full authority over the siblings. (Genesis: chapter 37, verse 22) The firstborn son was given twice as much inheritance as the other sons. (2 Kings: Chapter 2, Verse 9) In the royal family, the firstborn son was considered entitled to the kingdom in the event of his father's death. (2 Chronicles: Chapter 12, verses 1-3) The sacrifice of the firstborn of the "pure" animals was commanded. (Numbers: chapter 18, verses 17-18) Even the firstborn of “unclean” animals had to be redeemed. Because of the special status of the firstborn, it was also used as a metaphor. For example, the children of Israel were called God's "sons, but firstborn." (Exodus: Chapter 4, Verse 22) The most important thing is that among the ten torments that were sent to the family of Pharaoh according to the tradition of the Torah, the most severe punishment was that the first offspring of the family of Pharaoh and the first offspring of their animals. Was killed (Exodus: Chapter 7, Verses 14 to Chapter 8, Verse 32). The Qur'an mentions seven torments in Surah Al-A'raf, verses 130 and 133, but does not mention the death of the firstborn, although the Torah states that Later, Pharaoh was forced to let the Israelites go.
The Qur'an has made many allusions and allusions to the Prophets of Israel and Mousavi Shari'ah and on some occasions has also given some details, but is it not surprising that this special law concerning the first child is nowhere in the Qur'an? Did not declare it, nor did it mention it anywhere in the teachings of the prophets? If there was such a thing, then perhaps the most appropriate place to mention it was that it would also be mentioned in the context of the coming torment on the family of Pharaoh. But after the intensity with which it is mentioned in the Exodus, its non-mention in the Qur'an will be called conspicuous by absence according to the English idiom.
A research study of the Torah, the Asfar Khumsa, and other Bible texts also reveals that the firstborn was given this special status much later.
So Ishmael (as) was the firstborn of Ibrahim (as) and was fourteen years older than Isaac (as). (Genesis: chapter 16, verse 16 and chapter 17, verse 17) Therefore, they could have deserved this special status. However, the People of the Book are not willing to give them this special status. According to the tradition of the journey of birth, Abraham was ordered to sacrifice his only son. (Genesis: Chapter 22, Verse 2) Nevertheless, in the same verse, Isaac is explicitly declared a sacrifice. This is why the People of the Book and the Scholars get into the debate as to why Ishmael (as) was not the only one and the first. An attempt was made in this regard to narrate that Hagar, the mother of Ishmael (as), was not a wife of Brahim (as) but a slave (Genesis: Chapter 16, verses 1-3). It was later declared that the right of the firstborn belonged to the wife's offspring and not to the slave's offspring. (Pastor FS Khairullah, Qaamoos Al-Kitab, p. 210) One interpretation is that "Iklute" means the only son of Syeda Sarah. (This interpretation is attributed to the famous Jewish scholar Suleiman bin Ishaq, also known as "Rishi". For details see: Dr. A. Cohen, The Soncino Chumash, Surrey, 1947, p 108)
If we look after Abraham (peace be upon him), Isaac (peace be upon him) was not the first Jacob (peace be upon him) because according to the tradition of Genesis, his twin brother Esau was born before him (Genesis: chapter 25, verse 25). After this, a detailed story was devised to make Yaqub (as) entitled to the inheritance of Isaac (as), according to which Esau had sold the right of the firstborn to Yaqub (as) for a few bites of food! (Genesis: chapter 25, verses 27-34)
Similarly, Reuben was the first of the descendants of Jacob (peace be upon him), so according to a tradition, Jacob (peace be upon him) called Reuben the first fruit of his power and strength (Genesis: Chapter 49, verse 3). However, according to another narration, Yaqub (as) had given the right of succession to Yusuf (as) instead of him. (Genesis: chapter 37, verse 3 and chapter 48, verses 15-22)
Similarly, among the sons of Joseph (peace be upon him) Manasi was the first, but Jacob (peace be upon him) offered special prayers to his youngest son Ephraim. The narrator says that Yusuf (as) assumed that Yaqub (as) did not recognize the firstborn due to old age and poor eyesight, but Yaqub (as) clarified that he did so on purpose. (Genesis: chapter 48, verses 8-20)
This shows that none of the elders of the Israelites gave the "firstborn right" the special importance that the Israelites later gave it.
Mr. Talut, the first king of Israel, was a descendant of Mr. Bin Yamin, the youngest son of Jacob. (1 Samuel: Chapter 9, Verses 1-2) David and Solomon were descendants of Judah, and during their time the kingdom of Israel flourished. After the death of Solomon, when the kingdom was divided, the descendants of Judah ruled on the one hand, and the tribe of Reuben flourished on the other. There was a long conflict between the two empires. The effect of this conflict is also seen in the traditions of Asfar Khumsa. Thus, in order to explain the reason for Mr. Reuben's "deprivation of the right of the firstborn," a great moral evil is attributed to him (Genesis: chapter 35, verse 22, and chapter 49, verse 4). Similarly, in the case of Prophet Yusuf (as) there are two contradictory narrations, one according to which Rubin played an important role in saving him from being killed (Genesis: Chapter 37, verses 21-22) and the other narration attributes to him. The Lord binds Judah's head (Genesis: chapter 37, verses 26-27).
Given all this background, it is not far-fetched that the story of the death of the firstborn of the Egyptians was also fabricated later. It was associated with the Exodus from Egypt in such a way that it was mentioned as one of the reasons for the first harvest festival (Pentecost). (Exodus: Chapter 12, verses 21-28) However, this festival has been a tradition in other nations besides the Israelites. So it doesn't feel right to associate it with the Exodus from Egypt. (Introduction to the Old Testament, pp. 149-50; H. H. Rowley (ed.), Peake's Commentary on the Bible, London, 1967, p. 193)
It is clear from the Qur'an and Hadith that the Prophets do not leave the inheritance of wealth so that someone becomes their heir in this sense.