The question of whether it was Isaac or Ishmael who was offered for sacrifice is rooted in the differences between Islamic and Judeo-Christian holy texts, two of the world’s major religious narratives that diverge in key theological details. These differences have shaped the beliefs, rituals, and identities of billions of people across the globe. In both religious texts, the story of a father’s willingness to sacrifice his son at God’s command is seen as a powerful test of faith and obedience. However, the identity of the son and the broader implications of the story differ significantly. In Islam, the story centers on Ishmael, while in the Judeo-Christian narrative, it is Isaac who plays the central role. This distinction reflects deeper theological divergences between the two faiths, particularly regarding the lineage of prophethood and the covenant between God and humanity.
Islamic Perspective: The Sacrifice of Ishmael
In Islamic belief, it is held that Ishmael (Ismāʿīl in Arabic) was the son whom Abraham (Ibrāhīm) was commanded to sacrifice. This event is recounted in the Qur’an, where God (Allah) tests Abraham’s faith by instructing him to sacrifice his son. However, just as Abraham is about to carry out the command, God provides a ram to be sacrificed instead. The specific identity of the son is not explicitly mentioned in the Qur’an, but most Islamic scholars and interpretations of the holy text identify the son as Ishmael. Ishmael is considered the ancestor of the Arab people and a key figure in Islamic belief. His willingness to submit to God’s will, alongside his father Abraham, is celebrated annually during the Islamic festival of Eid al-Adha. This festival commemorates their faith and obedience, and it involves the ritual sacrifice of an animal, usually a sheep, goat, or cow, symbolizing the ram that was provided by God as a substitute for Ishmael.
The story of Abraham (Ibrāhīm) and the intended sacrifice of his son is primarily found in Surah As-Saffat (37:99-111) in the Qur’an. Here is an excerpt from the relevant verses:
“And [then] he said, ‘Indeed, I will go to [where I am ordered by] my Lord; He will guide me.’ ‘My Lord, grant me [a child] from among the righteous.’ So We gave him good tidings of a forbearing boy. And when he reached with him [the age of] exertion, he said, ‘O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.’ He said, ‘O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.’ And when they had both submitted and he put him down upon his forehead, We called to him, ‘O Abraham, You have fulfilled the vision.’ Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice, And We left for him [favorable mention] among later generations: ‘Peace upon Abraham.’ Indeed, We thus reward the doers of good. Indeed, he was of Our believing servants.”
This passage narrates the story of Abraham being commanded by Allah to sacrifice his son, and it concludes with Allah replacing the son with a ram as a reward for Abraham’s obedience and faith. While the Qur’an does not explicitly name the son in this passage, most Islamic interpretations identify him as Ishmael (Ismāʿīl).
Judeo-Christian Perspective: The Sacrifice of Isaac
In the Judeo-Christian holy texts, the story of Abraham’s sacrifice is found in the Book of Genesis, specifically in Genesis 22:1-19. In this account, it is Isaac (Yitzhak), the son of Abraham and Sarah, who is chosen by God to be offered as a sacrifice. God commands Abraham to take Isaac to the region of Moriah and to sacrifice him as a burnt offering on one of the mountains.
The narrative emphasizes the covenant between God and Abraham, which is central to Jewish and Christian beliefs. Isaac is not just any son; he is the child of promise, born to Abraham and Sarah in their old age, and the one through whom God’s covenant will be fulfilled. The command to sacrifice Isaac tests Abraham’s faith to the utmost, as he is asked to give up the very son who embodies the future of his lineage and the fulfillment of God’s promises.
As Abraham raises the knife to sacrifice Isaac, an angel of the Lord intervenes, calling out to stop him. A ram caught in a thicket is provided by God as a substitute for Isaac, and Abraham sacrifices the ram instead. The story ends with God reiterating His promises to Abraham, that his descendants will be as numerous as the stars in the sky and the sand on the seashore, and that through his offspring, all nations on earth will be blessed.
In Christian theology, this story is often seen as a foreshadowing of the sacrifice of Jesus Christ, who is regarded as the “Lamb of God” sacrificed for the sins of humanity. For Jews, the story of Isaac’s near-sacrifice, known as the Akedah or “binding of Isaac,” is a foundational moment in the history of the Jewish people, symbolizing complete trust and obedience to God.
Conclusion
In this case, the Qur’an fails again to provide a clear and consistent account of the divine narrative. Ishmael is not explicitly named as the son to be sacrificed; in fact, he is mentioned only a few times in the Qur’an, primarily in his role as a prophet and in relation to the construction of the Kaaba with Abraham. The interpretation that Ishmael is the son to be sacrificed, suggested by Islamic scholars, is not directly supported by the Qur’an but rather derived from texts such as Surah As-Saffat (37:99-111). Furthermore, Surah Hud (11:71-72) clearly identifies Isaac, not Ishmael, as the gift from God to Abraham. This raises a critical issue: if Isaac is the divine gift, why would God ask Abraham to sacrifice Ishmael instead? Although Islamic scholars often reconcile this discrepancy by asserting that Ishmael was the son to be sacrificed, the Qur’an itself does not explicitly confirm this. This inconsistency undermines the text’s credibility and challenges its claim as the ultimate book of divine revelation.