Which Son Was Abraham Ask To Sacrifice? Can We Definitively Know?
The Islamic View:
Muslim scholars use several pieces of evidence from Islamic texts to support the belief that the son sacrificed by Abraham was Ishmael. The primary sources for this belief come from the Quran, the holy book of Islam, and the Hadith, which are collections of sayings and actions of the Prophet Muhammad (PBUH).
In the Quran, the story of Abraham and the sacrifice is mentioned in Surah As-Saffat (Chapter 37, verses 100-112).
“99. He said: “I will go to my Lord! He will surely guide me
100. “O my Lord! Grant me a righteous (son)!”
101. So We gave him the good news of a forbearing son.
102. Then, when (the son) reached (the age of) (serious) work with him, he said: “O my son! I have seen in a vision that I offer thee in sacrifice: now see what is thy view!” (The son) said: “O my father! Do as thou art commanded: thou will find me, if Allah so wills, one of the steadfast!”
103. So when they had both submitted (to Allah), and he had laid him prostrate on his forehead (for sacrifice),
104. We called out to him “O Abraham! …
105. “Thou hast already fulfilled the vision!” – thus indeed do We reward those who do right.”
Although the son is not explicitly named in the Quranic narrative, many Muslim scholars argue that the description of the son’s birth and the events surrounding the sacrifice indicate that he was Ishmael. For example, in verse 37:112, it is mentioned that Allah granted Abraham the “good news of a forbearing son,” which is often interpreted as a reference to Ishmael.
Islamic scholars also cite various Hadith that mention Ishmael as the son who was to be sacrificed. These narrations, attributed to the Prophet Muhammad (PBUH), elaborate on the story of Abraham and provide details that indicate Ishmael as the intended sacrifice.
Over the centuries, Islamic tradition and scholarship have generally held the belief that Ishmael was the son who was to be sacrificed. This consensus is based on interpretations of the Quranic narrative and the teachings of the Prophet Muhammad (PBUH).
Saying this, it is important for me to state that the identification of the son as Ishmael in the Islamic tradition is a matter of Islamic faith, interpretation and teachings, and it may differ from the beliefs held by other religious traditions (ex. Christianity & Judaism).
Muslim proof that establishes Ishmael as the sacrificial son is from the Qur’anic verse that mention the “forbearing son”.
The word “forbearing” is used to describe the son that was promised to Abraham by Allah. In this context, “forbearing” refers to the qualities of patience, tolerance, and self-restraint.
The term “forbearing” derives from the root word “ḥilm” in Arabic, which conveys the idea of being patient, tolerant, and calm in the face of difficulties, provocations, or hardships. A forbearing person is someone who shows restraint and composure, especially in challenging or distressing circumstances.
Therefore, when the Quran refers to the “good news of a forbearing son” in the context of Abraham, it is indicating that the son who was promised to him would possess the qualities of patience, tolerance, and self-restraint. This characterization aligns with the Islamic understanding of Ishmael as a figure known for his endurance and resilience in the face of hardship, as depicted in various Islamic narratives and traditions.
A Strange Logic
The first argument put forward by those who support the Isaac-theory is that, in the Qur’an, the name associated to glad tidings is Isaac while Ishmael’s name was never associated to good news or glad tidings. They quote verse 37:112
“And We gave him the good news of Isaac – a Prophet – one of the righteous.”
and verse 51:28
“They said, “Fear not,” and they gave him glad tidings of a son endowed with knowledge.”
Some points have to be made clear in this concern:
- It is well known that Abraham got his first child in his old days (more than 80 years old). By all means, when he was given the news of his first son, Ishmael, the news were great and not only good. It seems reasonable to think that the news of having his second son, Isaac would be equal or less because in the first time the surprise factor has certainly increased his happiness.
- More to the point, using the same argument as the opposition, one can safely say that the sacrificed was described as forbearing and steadfast in the Qur’ân and if we search the whole Qur’an we will find the name of Ishmael associated to patience and steadfastness and not Isaac!
- Indeed verse 21:85
“And (remember) Ishmael, Idris, and Zulkifl, all (men) of constancy and patience“.
Even by Hebrew law, stated in the Bible itself. In Deuteronomy 21:15-17 (ESV), it states that if a man has two wives, one loved and the other unloved, and both have borne him children, the rights of the firstborn son are to be acknowledged. The passage emphasizes that the father may not treat the son of the loved wife as the firstborn in preference to the son of the unloved wife. Instead, he is to acknowledge the firstborn son of the unloved wife by giving him a double portion of all that he has, as the first-fruits of his strength. This indicates that the right of the firstborn belongs to him.
Abraham would have know this law. So, assuming we are able to agree to this fact, Genesis 22:2 states, “God said, ‘Take your son, your only son Isaac, and go to the region of Moriah…” Even from this English translated script, the name Isaac can be seen as an interpolation to an open-minded person because of the word “only” that precedes it. This would imply that Isaac wasn’t born yet.
Conclusion: The sacrificial son had to be Ishmael according to these opponents’ own logic.
Mr. Fransson, your contemplation on the possibility that Abraham may have perceived himself as sacrificing both of his sons, Isaac and Ishmael, presents an intriguing proposition. It is indeed a thought-provoking notion that introduces a layer of complexity to the biblical narrative. Nevertheless, it is imperative to acknowledge that such conjecture and speculation, though intellectually stimulating, can potentially lead to fallacious conclusions, particularly within the context of theological discourse, given its subjective and opinion-based nature. Notably, the absence of corresponding linguistic or textual evidence within the Hebrew language or the non-canonical writings, such as the apocryphal texts, underscores the speculative nature of this idea.
Conversely, the articulate argument articulated by Imam Mekye commands attention due to its foundation in empirical evidence, substantiated by factual and documentary support, as well as a basis in recorded debates. The reliance on verifiable and well-documented sources enhances the credibility of his position, distinguishing it from mere conjecture and speculation.
In conclusion, the profound nature of the “Created In The Image Of God” show is underscored by the depth and intellectual rigor of the discussion, as it delves into the intricacies of religious narratives and the interpretations thereof. The juxtaposition of divergent viewpoints, including your thought-provoking hypothesis and Imam Mekye’s evidence-based argument, serves as a testament to the show’s commitment to fostering meaningful and thought-provoking dialogues.
• charterforcompassion.org
Thank you so much for your insightful comment. Indeed, conjecture is of limited worth compared to research and exposition. The purpose, however, of my conjecture was, as you pointed out at the end, to generate reflection, conversation, and research – and that is what is happening. My specific conjecture is based on my experience that many supposed contradictions in the Word of God are, upon closer examination, not contradictions at all, rather they are different facets of the same diamond. Whereas – as it says in the epistle of James, chapter 1:17 “Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.” (NKJV)
Since I am only casually aware of the Koran, having only read portions of it, I was unfamiliar with the exact text around Abraham’s sacrifice, and asked for Imam Mekye to share it. Now, having seen it, I’m even more interested in the ongoing dialogue.
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