Abstract:
Abraham as the common ancestor of Abrahamic religions is of special position in the religious traditions of Judaism، Christianity and Islam، while some contemporary intellectuals are of the opinion that the difference between these three religions on Abraham is greater than what they have in common. A review of the interpretations and disputes made about the story of Abraham in the Qur’an and the Bible، particularly before opening the Second Vatican Council and the Catholic Church strong inclination toward dialogues، or rather، interfaith dialogues is a good case in point. In the meantime، the event “the Sacrifice of Abraham” (Abraham’s child sacrifice) is the most pivotal and controversial issues of which different interpretation have been presented in Abrahamic religions and has gained a different center of gravity in any other religious traditions. This paper، by reading the different conceptions which have been done based on the Qur’an’s version ،as well as ، biblical narrative of this event، seeks to explore the main theme of the Abraham’s offering his child in Abrahamic religions، and cast a new light on this issue in three religious traditions of Islam، Christianity and Judaism.
Machine summary:
Therefore, many Jewish commentators of the Bible have interpreted the story of the sacrifice of Abraham's son as a divine test to measure the extent of Abraham's loyalty and obedience to God (Bandestra, 2008, p.
On the other hand, in some later Jewish works, the theory that God's command to sacrifice the son was merely a divine test to examine Abraham's loyalty and servitude has been questioned or essentially rejected.
From this perspective, in the Christian narrative, Jesus is considered the substitute for the ram that, according to the Old Testament report, God provided for Abraham to sacrifice instead of his son.
" Isaac's question to his father regarding the sacrificial lamb and Abraham's response, "God will provide for himself the lamb for a sacrifice," is considered in Christian literature as a metaphor referring to the event of Christ's crucifixion.
However, in the verses related to this story, no mention is made of the name of the sacrificed child or the location of the sacrifice, and the primitive ambiguity present in these verses led a group of early commentators, by citing evidence and perhaps referring to the background of this event in Judaism, to conclude that the candidate for sacrifice was Isaac (Tabari, 1403, Vol. 1, p.
Therefore, the one who was first given glad tidings, and who is actually the "sacrificed one" (Dhabih) of the Quran, is not Isaac, but rather the other son of Abraham, namely Ishmael (Tabataba'i, 1403 AH, Vol. 17, p.
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