1 Koran 4 The Abraham/Ishmael story in the Koran as compared to the Abraham/Isaac story in the Torah F. E. Peters: Islam, p. 10: Abraham, whom God himself made his friend (4:125), stands at the head of the file of believers in the One True God. He was already a muslim, a submitter, and a hanif (3:67) he who is not one of the idolaters In the Vocabulary list of this course: Hanif (pl. hunafa ) originally a pre-islamic monotheist; a person who follows the hanifiyyah, the pure religion of Abraham, before the split into rival sexts; qur anic term referring to a pure or generic monotheist such as Ibrahim=Abraham (Q 3:67), who is said to be neither Jew nor Christian, but hanif; quranic term for individuals devoted to the worship of one God and who are seen as models of piety. F. E. Peters, Islam, p. 10: Abraham merits well of his God because he has been tested and not found wanting (2:124). This test was no less than God s command to Abraham to sacrifice his unnamed son (see below 37:102-107). It was by reason of Abraham s obedience in this matter that God had established his Covenant
2 with the man who is now his friend, a contract that will extend to Abraham s descendants (2:128, 132). However, the point which the Qur an and later Islam emphasizes is not that Abraham was the first Jews, but rather he was the first Muslim, and that all who submit (the meaning of Islam) like Abraham will be true Muslims. The passing of the covenant is no longer an issue, as it still is in Christianity, where believers in Christ take over the abrograted (from the Christian viewpoint) covenant with Abraham s physical descendants. The Akedah (The Binding of Isaac) in the Tanach Genesis 22: 1-19 in Parashat Vayera (The Lord Appeared to Abraham) 1 Some time later God tested Abraham. He said to him, Abraham! Here I am, he replied. 2 Then God said, Take your son, your only son, whom you love Isaac and go to the region of Moriah. Sacrifice him there as a burnt offering on a mountain I will show you. 3 Early the next morning Abraham got up and loaded his donkey. He took with him two of his servants and his son Isaac. When he had cut
enough wood for the burnt offering, he set out for the place God had told him about. 4 On the third day Abraham looked up and saw the place in the distance. 5 He said to his servants, Stay here with the donkey while I and the boy go over there. We will worship and then we will come back to you. 6 Abraham took the wood for the burnt offering and placed it on his son Isaac, and he himself carried the fire and the knife. As the two of them went on together, 7 Isaac spoke up and said to his father Abraham, Father? Yes, my son? Abraham replied. The fire and wood are here, Isaac said, but where is the lamb for the burnt offering? 8 Abraham answered, God himself will provide the lamb for the burnt offering, my son. And the two of them went on together. 9 When they reached the place God had told him about, Abraham built an altar there and arranged the wood on it. He bound his son Isaac and laid him on the altar, on top of the wood. 10 Then he reached out his hand and took the knife to slay his son. 11 But the angel of the LORD called out to him from heaven, Abraham! Abraham! Here I am, he replied. 3
12 Do not lay a hand on the boy, he said. Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son. 13 Abraham looked up and there in a thicket he saw a ram caught by its horns. He went over and took the ram and sacrificed it as a burnt offering instead of his son. 14 So Abraham called that place The LORD Will Provide. And to this day it is said, On the mountain of the LORD it will be provided. 15 The angel of the LORD called to Abraham from heaven a second time 16 and said, I swear by myself, declares the LORD, that because you have done this and have not withheld your son, your only son, 17 I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, 18 and through your offspring all nations on earth will be blessed, because you have obeyed me. 19Then Abraham returned to his servants, and they set off together for Beersheba. And Abraham stayed in Beersheba. 4
5 [Unlike the Quran, which credits both Abraham s belief and his obedience, the Christians and the Jews did strenuously debate whether it was, as the rabbis maintained, Abraham s obedience the binding of Isaac which became a powerful motif in Jewish circles or, as Paul and the Christians argued, the patriarch s faith that rendered him just in God s eyes. However, clearly in the Quran there is a manifestly greater interest in the story of the breaking free of the idolatry of his kinsmen (37:83-100, see below). Here the Qur an adapts a story from a Jewish midrash about Abraham destroying the idols in his father Terach s idol shop and blaming it, ironically, on the biggest idol lording it over the smaller ones]. Surah 37: 83-148 As-Saffat (Those Arranged in Ranks) [This is a Makkan surah. Those arranged in ranks are the angels (v. 165)]. [VV. 83-113 on Abraham; 101-108 on the near sacrifice of Isaac by Abraham]. 83. And, verily, among those who followed his [Nuh's (Noah)] way (Islamic Monotheism) was Ibrahim (Abraham).
6 84. When he came to his Lord with a pure heart [attached to Allah Alone and none else, worshipping none but Allah Alone true Islamic Monotheism, pure from the filth of polytheism]. 85. When he said to his father and to his people: "What is it that which you worship? 86. "Is it a falsehood aliha (gods) other than Allah that you seek? 87. "Then what do you think about the Lord of the 'Alamin (mankind, jinns, and all that exists)?" 88. Then he cast a glance at the stars (to deceive them), 89. And he said: "Verily, I am sick (with plague. He did this trick to remain in their temple of idols to destroy them and not to accompany them to the pagan's feast)." 90. So they turned away from him, and departed (for fear of the disease). 91. Then he turned to their aliha (gods) and said: "Will you not eat (of the offering before you)? 92. "What is the matter with you that you speak not?"
7 93. Then he turned upon them, striking (them) with (his) right hand. 94. Then they (the worshippers of idols) came, towards him, hastening. 95. He said: "Worship you that which you (yourselves) carve? 96. "While Allah has created you and what you make!" 97. They said: "Build for him a building (it is said that the building was like a furnace) and throw him into the blazing fire!" 98. So they plotted a plot against him, but We made them the lowest. [VV. 99-113 on the near sacrifice of his son understood by Muslim interpreters as either Isaac or Ishmael-- by Abraham. Though Isaac is mentioned specifically in vv. 112-113, commentators are divided as to whether the son to be slain was Isaac or Ishmael. While many earlier commentators, such as al-tabari, take Isaac to be the son in question, sever later commentators, such as al-razi and Ibn Kathir, favor Ishmael, some of whom go so far as to assert that the attribution to Isaac derived from
8 a corruption of the Bible. Because the Qur an does not mention the name of this son who was to be but what was not sacrificed, Islamic commentators argued who it was. Ultimately, they came up 133 for Ishmael to 131 in favor of Isaac, the former than became the presumed victim in Islamic lore, though about this the tradition retains the debate on both sides. Those who see this verse as a reference to Ishmael interpret 19:54-55, which follows in this note, as reference to his fulfilling his promise to allow himself to be sacrificed: And remember Ishmael in the Book. Verily he was true to the promise, and he was a messenger, a prophet. He sued to bid his people to prayer and almsgiving, and he was pleasing unto his Lord. Although various aspects of Abraham s prophetic mission are addressed in over two hundred Quranic verses, this is the only passage to address what is known in the Biblical tradition as the Binding of Isaac]. 99. And he said (after his rescue from the fire): "Verily, I am going to my Lord. He will guide me!" 100. "My Lord! Grant me (offspring) from the righteous." 101. So We gave him the glad tidings of a forbearing boy.
9 102. And, when he (his son) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you (offer you in sacrifice to Allah), so look what you think!" He said: "O my father! Do that which you are commanded, Insha' Allah (if Allah will), you shall find me of As-Sabirin (the patient ones, etc.)." [Although this story may appear to be similar to the Biblical account, it differs in several significant details. Abraham does not act immediately upon his dream, but asks the potential sacrifice, his son, for his opinion. His son then becomes a willing participant in the sacrifice, surrendering himself to the Will of God when he says, You will find me, God willing, among those who are patient. Some say that it was the son who suggested he be laid upon his forehead (v.103) and that he told his father to use his garment as a shroud when the sacrifice was complete. Thus Abraham s son is not a passive participant, as in the Biblical account, where he remains unaware of the Divine Command and asks, Where is the lamb for a burnt offering (Gen. 22:7). Rather he is a free and active participant who chooses complete obedience to God at the greatest personal sacrifice].
10 103. Then, when they had both submitted themselves (to the Will of Allah), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering); 104. And We called out to him: "O Abraham! 105. You have fulfilled the dream (vision)!" Verily! Thus do We reward the Muhsinun (gooddoers - see V.2:112). 106. Verily, that indeed was a manifest trial [According to tradition the great sacrifice that ransomed the son was a ram that had grazed in the Garden of Paradise for forty years and was brought to Abraham by the Archangel Gabriel]. 107. And We ransomed him with a great sacrifice (i.e. ßÈÔ - a ram); 108. And We left for him (a goodly remembrance) among generations (to come) in later times. 109. Salamun (peace) be upon Ibrahim (Abraham)!" 110. Thus indeed do We reward the Muhsinun (good-doers - see V.2:112). 111. Verily, he was one of Our believing slaves.
11 112. And We gave him the glad tidings of Ishaque (Isaac) a Prophet from the righteous. 113. We blessed him and Ishaque (Isaac), and of their progeny are (some) that do right, and some that plainly wrong themselves. The announcement that Sarah and Abraham shall have a son at an advanced age (Comparison between the story in the Tanach and in the Qur an). Genesis 18:1-16 Parashat Vayera (And the Lord Appeared to Abraham) 1 The LORD appeared to Abraham near the great trees of Mamre while he was sitting at the entrance to his tent in the heat of the day. 2 Abraham looked up and saw three men standing nearby. When he saw them, he hurried from the entrance of his tent to meet them and bowed low to the ground. 3 He said, If I have found favor in your eyes, my lord, do not pass your servant by. 4 Let a little water be brought, and then you may all wash your feet and rest under this tree. 5 Let me get you something to eat, so you can be refreshed and then go on your way now that you have come to your servant. Very well, they answered, do as you say.
6 So Abraham hurried into the tent to Sarah. Quick, he said, get three seahs of the finest flour and knead it and bake some bread. 7 Then he ran to the herd and selected a choice, tender calf and gave it to a servant, who hurried to prepare it. 8 He then brought some curds and milk and the calf that had been prepared, and set these before them. While they ate, he stood near them under a tree. 9 Where is your wife Sarah? they asked him. There, in the tent, he said. 10 Then one of them said, I will surely return to you about this time next year, and Sarah your wife will have a son. Now Sarah was listening at the entrance to the tent, which was behind him. 11 Abraham and Sarah were already very old, and Sarah was past the age of childbearing. 12 So Sarah laughed to herself as she thought, After I am worn out and my lord is old, will I now have this pleasure? 13 Then the LORD said to Abraham, Why did Sarah laugh and say, Will I really have a child, now that I am old? 14 Is anything too hard for the LORD? I will return to you at the appointed time next year, and Sarah will have a son. 15Sarah was afraid, so she lied and said, I did not laugh. But he said, Yes, you did laugh. 12
13 16 When the men got up to leave, they looked down toward Sodom, and Abraham walked along with them to see them on their way. [While it does not impact on the interpretation of the verses selected below, I thought you might want to know who the following Surah was named after. The prophet Hud was an Arabian prophet not metioned in the Tanach or New Testament, who is said to have been a descendant of Noah. Ad, the tribal, idol-worshipping people to whom he was sent by God, are believed to have come from the southern part of Arabia, from between the valley of Hadramawt and Oman. Like other prophets recognized as such in the Qur an, of which Muhammad is the final one, Hud was sent to his people to call them to worship God alone and to relinquish their idols]. Surah Hud (the Prophet Hood) 11:69-74 69. And verily, there came Our Messengers to Ibrahim (Abraham) with glad tidings. They said: Salam (greetings or peace!) He answered, Salam (greetings or peace!) and he hastened to entertain them with a roasted calf. 70. But when he saw their hands went not towards it (the meal), he felt some mistrust of them, and
14 conceived a fear of them. They said: "Fear not, we have been sent against the people of Lout (Lot)." 71. And his wife was standing (there), and she laughed (either, because the Messengers did not eat their food or for being glad for the destruction of the people of Lout (Lot). But We gave her glad tidings of Ishaque (Isaac), and after him, of Ya'qub (Jacob). 72. She said (in astonishment): "Woe unto me! Shall I bear a child while I am an old woman, and here is my husband, an old man? Verily! This is a strange thing!" 73. They said: "Do you wonder at the Decree of Allah? The Mercy of Allah and His Blessings be on you, O the family [of Ibrahim (Abraham)]. Surely, He (Allah) is All-Praiseworthy, All-Glorious." 74. Then when the fear had gone away from (the mind of) Ibrahim (Abraham), and the glad tidings had reached him, he began to plead with Us (Our Messengers) for the people of Lout (Lot). [But while Abraham dwells in what is referred to as Syria at the time of Muhammad (Israel), he spends his time significantly with his son by Sarah s servant Hagar, known as Abraham s wife in the Koran, building the Ka abah in Mecca].
15 Surah Ibrahim (Abraham) 14:35-37 35. And (remember) when Ibrahim (Abraham) said: "O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols. 36. "O my Lord! They have indeed led astray many among mankind. But whoso follows me, he verily is of me. And whoso disobeys me, - still You are indeed Oft-Forgiving, Most Merciful. 37. "O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah); in order, O our Lord, that they may perform As- Salat (Iqamat-as-Salat), so fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks. [The Qur an emphasizes the equality of descent of Ishmael and Isaac from Abraham; and also emphasizes the change of direction of prayer from towards Jerusalem to Mecca; the change in God s command as to prayer direction acknowledged below, vv. 144-150. Commentators suggest that Muhammad first prayed toward to Jerusalem on his own accord in order to establish a bond with the
16 local population, many of whom were Jewish, or recent converts to Islam from Judaism. However most accounts say it was God who said at first pray to Jerusalem and later, toward Mecca. Others suggest Muhammad changed the direction of the qiblah, the way to prayer, as a result of Muhammad s love of the House of Abraham (Abraham and Ishmael having originally built the Ka ba) and the hope that the Arabs might be more inclined to Islam if the Ka ba was the qiblah]. Surah Al-Baqarrah (The Cow) 2:125-140 125. And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (Abraham) [or the stone on which Ibrahim (Abraham) stood while he was building the Ka'bah] as a place of prayer (for some of your prayers, e.g. two Rak'at after the Tawaf of the Ka'bah at Makkah), and We commanded Ibrahim (Abraham) and Isma'il (Ishmael) that they should purify My House (the Ka'bah at Makkah) for those who are circumambulating it, or staying (I'tikaf.), or bowing or prostrating themselves (there, in prayer).
17 126. And (remember) when Ibrahim (Abraham) said, "My Lord, make this city (Makkah) a place of security and provide its people with fruits, such of them as believe in Allah and the Last Day." He (Allah) answered: "As for him who disbelieves, I shall leave him in contentment for a while, then I shall compel him to the torment of the Fire, and worst indeed is that destination!" 127. And (remember) when Ibrahim (Abraham) and (his son) Isma'il (Ishmael) were raising the foundations of the House (the Ka'bah at Makkah), (saying), "Our Lord! Accept (this service) from us. Verily! You are the All-Hearer, the All-Knower." 128. "Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (all the ceremonies of pilgrimage - Hajj and 'Umrah, etc.), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful. 129. "Our Lord! Send amongst them a Messenger of their own (and indeed Allah answered their invocation by sending Muhammad Peace be upon him ), who shall recite unto them Your Verses and instruct them
18 in the Book (this Qur'an) and Al-Hikmah (full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood, etc.), and sanctify them. Verily! You are the All-Mighty, the All- Wise." 130. And who turns away from the religion of Ibrahim (Abraham) (i.e. Islamic Monotheism) except him who befools himself? Truly, We chose him in this world and verily, in the Hereafter he will be among the righteous. 131. When his Lord said to him, "Submit (i.e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the 'Alamin (mankind, jinns and all that exists)." 132. And this (submission to Allah, Islam) was enjoined by Ibrahim (Abraham) upon his sons and by Ya'qub (Jacob), (saying), "O my sons! Allah has chosen for you the (true) religion, then die not except in the Faith of Islam (as Muslims - Islamic Monotheism)." 133. Or were you witnesses when death approached Ya'qub (Jacob)? When he said unto his sons, "What will you worship after me?" They said, "We shall worship your Ilah (God - Allah), the Ilah (God) of your fathers, Ibrahim (Abraham), Isma'il
19 (Ishmael), Ishaque (Isaac), One Ilah (God), and to Him we submit (in Islam)." 134. That was a nation who has passed away. They shall receive the reward of what they earned and you of what you earn. And you will not be asked of what they used to do. 135. And they say, "Be Jews or Christians, then you will be guided." Say (to them, O Muhammad Peace be upon him ), "Nay, (We follow) only the religion of Ibrahim (Abraham), Hanifa [Islamic Monotheism, i.e. to worship none but Allah (Alone)], and he was not of Al-Mushrikun (those who worshipped others along with Allah - see V.2:105)." 136. Say (O Muslims), "We believe in Allah and that which has been sent down to us and that which has been sent down to Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob), and to Al-Asbat [the twelve sons of Ya'qub (Jacob)], and that which has been given to Musa (Moses) and 'Iesa (Jesus), and that which has been given to the Prophets from their Lord. We make no distinction between any of them, and to Him we have submitted (in Islam)." 137. So if they believe in the like of that which you believe, then they are rightly guided, but if they turn
20 away, then they are only in opposition. So Allah will suffice you against them. And He is the All-Hearer, the All-Knower. 138. [Our Sibghah (religion) is] the Sibghah (Religion) of Allah (Islam) and which Sibghah (religion) can be better than Allah's? And we are His worshippers. [Tafsir Ibn Kathir.] 139. Say (O Muhammad Peace be upon him to the Jews and Christians), "Dispute you with us about Allah while He is our Lord and your Lord? And we are to be rewarded for our deeds and you for your deeds. And we are sincere to Him in worship and obedience (i.e. we worship Him Alone and none else, and we obey His Orders)." 140. Or say you that Ibrahim (Abraham), Isma'il (Ishmael), Ishaque (Isaac), Ya'qub (Jacob) and Al- Asbat [the twelve sons of Ya'qub (Jacob)] were Jews or Christians? Say, "Do you know better or does Allah (knows better...; that they all were Muslims)? And who is more unjust than he who conceals the testimony [i.e. to believe in Prophet Muhammad Peace be upon him when he comes, written in their Books. (See Verse 7:157)] he has from Allah? And Allah is not unaware of what you do."
21 141. That was a nation who has passed away. They shall receive the reward of what they earned, and you of what you earn. And you will not be asked of what they used to do. 142. The fools (pagans, hypocrites, and Jews) among the people will say, "What has turned them (Muslims) from their Qiblah [prayer direction (towards Jerusalem)] to which they were used to face in prayer." Say, (O Muhammad ) "To Allah belong both, east and the west. He guides whom He wills to a Straight Way." 143. Thus We have made you [true Muslims - real believers of Islamic Monotheism, true followers of Prophet Muhammad and his Sunnah (legal ways)], a Wasat (just) (and the best) nation, that you be witnesses over mankind and the Messenger (Muhammad ) be a witness over you. And We made the Qiblah (prayer direction towards Jerusalem) which you used to face, only to test those who followed the Messenger (Muhammad ) from those who would turn on their heels (i.e. disobey the Messenger). Indeed it was great (heavy) except for those whom Allah guided. And Allah would never make your faith (prayers) to be lost (i.e. your prayers offered
22 towards Jerusalem). Truly, Allah is full of kindness, the Most Merciful towards mankind. 144. Verily! We have seen the turning of your (Muhammad's ) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid- al-haram (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. Certainly, the people who were given the Scriptures (i.e. Jews and the Christians) know well that, that (your turning towards the direction of the Ka'bah at Makkah in prayers) is the truth from their Lord. And Allah is not unaware of what they do. 145. And even if you were to bring to the people of the Scripture (Jews and Christians) all the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.), they would not follow your Qiblah (prayer direction), nor are you going to follow their Qiblah (prayer direction). And they will not follow each other's Qiblah (prayer direction). Verily, if you follow their desires after that which you have received of knowledge (from Allah), then indeed you will be one of the Zalimun (polytheists, wrong-doers, etc.).
23 146. Those to whom We gave the Scripture (Jews and Christians) recognise him (Muhammad or the Ka'bah at Makkah) as they recongise their sons. But verily, a party of them conceal the truth while they know it - [i.e. the qualities of Muhammad which are written in the Taurat (Torah) and the Injeel (Gospel)]. 147. (This is) the truth from your Lord. So be you not one of those who doubt. 148. For every nation there is a direction to which they face (in their prayers). So hasten towards all that is good. Wheresoever you may be, Allah will bring you together (on the Day of Resurrection). Truly, Allah is Able to do all things. 149. And from wheresoever you start forth (for prayers), turn your face in the direction of Al- Masjid-al-Haram (at Makkah), that is indeed the truth from your Lord. And Allah is not unaware of what you do. 150. And from wheresoever you start forth (for prayers), turn your face in the direction of Al- Masjid-al-Haram (at Makkah), and wheresoever you are, turn your faces towards, it (when you pray) so that men may have no argument against you except those of them that are wrong-doers,
so fear them not, but fear Me! - And so that I may complete My Blessings on you and that you may be guided. 24