Why Does the Quran Frequently Mention Abraham Alongside His Son Isaac and Grandson Jacob?

The Quran repeatedly mentions the patriarch Abraham together with his son Isaac and grandson Jacob, highlighting their unique roles in the tapestry of prophetic history.

This frequent association is rooted in both their familial lineage and their significant spiritual legacy, as outlined in several Quranic verses.

The Divine Trust and Distinction

Abraham’s life was marked by profound faith and obedience to God. One of the most significant episodes is when Abraham, following divine command, entrusted Hagar and their infant son Ishmael to God’s protection in the barren land of Mecca. Later, Abraham was tested again when he was commanded to sacrifice his “only son”—a reference understood in Islamic tradition as Ishmael, since Isaac had not yet been born at that time. Abraham’s unwavering submission to God’s will was rewarded: God miraculously granted him and his wife Sarah a son, Isaac, in their old age.

This narrative establishes a distinction: while Ishmael and Hagar were dedicated to God in a unique way—entrusted entirely to His care—Isaac and his mother Sarah remained with Abraham, forming a distinct branch of his lineage. The Quran emphasizes this by presenting Isaac and Jacob as direct gifts and blessings to Abraham, underscoring their special place in his household and in the continuation of prophethood.

Lineage and Prophethood

The Quranic verses that mention Abraham, Isaac, and Jacob together often do so to highlight the continuity of divine guidance and favor within this lineage. For example:

Surah 11:71: “And his wife was standing, and she laughed. Then We gave her good tidings of Isaac and after Isaac, Jacob.”

Surah 38:45: “And remember Our servants, Abraham, Isaac, and Jacob—those of strength and vision.”

Surah 29:27: “And We gave to Abraham, Isaac and Jacob, and We placed in his descendants prophethood and scripture.”

Surah 19:49: “So when he had left them and those they worshipped besides Allah, We gave him Isaac and Jacob, and each of them We made a prophet.”

Surah 12:38: “And I have followed the religion of my fathers, Abraham, Isaac, and Jacob…”

Surah 6:84: “And We gave to him Isaac and Jacob; all [of them] We guided…”

These verses underscore the divine favor bestowed upon Abraham and his descendants, particularly Isaac and Jacob, who are both recognized as prophets and as forebears of a prophetic lineage.

The Two Covenants: Abrahamic and Sinai

The lineage of Ishmael from Abraham led to the birth of the Prophet Muhammad (peace be upon him), who, according to Islam, is regarded as the fulfillment of the Abrahamic Covenant. This covenant signifies the continuity of monotheism (tauhid) and prophethood through the line of Ishmael, culminating in the final prophecy for all of humanity.

On the other hand, Jacob, also known as Israel, is the progenitor of the Israelites. His descendants are central to the Sinai covenant, which includes the giving of the Torah to Moses and the establishment of the Children of Israel as a chosen community with a unique religious mission.

Burial and Legacy

Abraham, Isaac, Jacob, and their wives (excluding Rachel, Jacob’s wife and Joseph’s mother) are traditionally believed to be buried in the Cave of Machpelah, a site revered by Jews, Christians, and Muslims. This shared heritage further emphasizes the interconnectedness of their stories and the enduring significance of their legacy.

Conclusion

This story highlights the clear distinction between Abraham’s two sons: Ishmael and his mother, Hagar, were completely entrusted to God and separated from living together with Abraham. In contrast, Isaac remained by the side of Abraham and Sarah as a divine gift—a reward for Abraham’s willingness to sacrifice his firstborn, Ishmael. In this context, it is as if Ishmael had been offered to God and was no longer personally possessed by Abraham as a father.

Ishmael and the House of God

Some scholars interpret the phrase “God was with the lad” from Genesis 21:20 to imply that Abraham left Ishmael and Hagar near the House of God (Kaaba) and dedicated them to God, as mentioned in the Quran, Surah 14, verse 37. They also believe the phrase “and he grew” in Genesis 21:20 indicates that Ishmael was still an infant at that time. What are their reasoning and arguments?

Here are the key arguments and reasoning behind this particular scholarly interpretation:

1. Analysis of “God was with the lad” (Genesis 21:20):

These scholars argue that this phrase indicates more than just divine protection – it suggests a specific sacred location. They connect this with Surah 14, verse 37, of the Quran where Abraham states: “O our Lord! I have settled some of my offspring in an uncultivated valley near Your Sacred House”. The parallel between these texts is seen as evidence that Ishmael was left near the Kaaba (House of God), where God’s presence would be particularly manifest.

2. Ishmael’s Age and the Phrase “And He Grew”:

The phrase “and he grew” suggests a developmental stage, implying that Ishmael was still a young child or infant when these events occurred. This is consistent with the narrative in Genesis 21, where Hagar carries the child and later places him under a shrub when they run out of water. In Islamic texts, Ishmael is depicted as an infant during the journey to Mecca. The miracle of the Zamzam well, which sprang forth to provide water for Hagar and Ishmael, is a central story illustrating God’s care for them in their vulnerability.

3. Theological Framework:

These scholars view the story as part of a larger narrative of divine purpose. Abraham’s action is interpreted not as abandonment but as a divinely guided placement. The location near the Kaaba is seen as crucial for Ishmael’s future role in establishing monotheistic worship there.

4. Textual Connections:

The scholars draw parallels between the biblical account and Quranic narrative. They see the biblical phrase “God was with the lad” as complementary to the Quranic account of Abraham settling his family near God’s Sacred House. The emphasis on divine presence in both texts is viewed as supporting this interpretation.

This interpretation represents a particular scholarly view that attempts to harmonize biblical and Quranic accounts, though it’s important to note that this is one of several interpretations of these texts.

Pre-Islamic Arab Tradition vs Torah

According to established tradition, prior to the advent of Muhammad, the Arabs believed that their ancestor Abraham was on the verge of offering his son Ishmael as a sacrifice to God. It is believed that their pre-Islamic tradition about Ishmael predates the Torah given to Moses. How is their argument articulated?

Scholars argue that the oral traditions of the Arabs, including those surrounding Ishmael, predate the written texts of the Torah. This assertion is based on the notion that oral traditions can be older than their written counterparts, as they may have been passed down through generations long before being codified in scripture.

The argument that the pre-Islamic Arab tradition about Ishmael predates the Torah given to Moses is articulated through several points:

1. Historical Narratives:

Early Arab traditions held that Ishmael, not Isaac, was the son Abraham was commanded to sacrifice. This belief is deeply rooted in the cultural and religious narratives of pre-Islamic Arabia.

2. Religious Significance:

The story of Ishmael’s near-sacrifice is significant in Islam, where it is believed that both Abraham and Ishmael willingly submitted to God’s command. This act of submission is seen as a profound demonstration of faith and obedience.

3. Cultural Artifacts:

Some early Muslim scholars argued that the horns of the ram, which was sacrificed in place of Ishmael, were once displayed in the Kaaba, suggesting a long-standing tradition that predates Islamic scripture.

4. Jealousy Argument:

There is also an argument that Jews claimed Isaac was the intended sacrifice out of jealousy, as Ishmael is considered the ancestor of the Arabs.

These points collectively support the belief that the tradition of Ishmael’s near-sacrifice has ancient roots, predating the Torah and reflecting the unique relationship between God and the Arab people.

Interestingly, before the rise of Islam, ancient Arabs in Mecca circumcised their children at the age of 13 or 14. Did they inherit this practice from the Torah, which requires circumcision at eight days, or was it a tradition tracing back to Abraham that predated the Torah?

It is plausible that the tradition of circumcision among ancient Arabs in Mecca traced back to Abraham, who is considered a common ancestor by both Jews and Arabs. It could be that this practice was passed down through generations independently of any direct influence from the Torah or Judaism.

Islamic Views on the Abrahamic and Sinai Covenants in Relation to Heritage and Relics

There is no specific Abrahamic relic that has been preserved through Jewish generations, similar to the Kaaba, the Black Stone (Hajar al-Aswad) and the Station of Abraham (Maqam Ibrahim) in Islam. The sole significant artifact associated with Jewish heritage is the Ark of the Covenant.

However, it is important to note that the Ark can be traced back to Moses rather than Abraham and was lost during the destruction of the First Temple. Consequently, Islamic scholars maintain that the Israelites were bound by the Sinai Covenant, while Muslims are considered to be under the Abrahamic Covenant. How does their argument go?

The argument presented by Islamic scholars regarding the Abrahamic Covenant and the Sinai Covenant is based on several theological and historical points. To understand their perspective, let’s break down the key elements:

Abrahamic Covenant vs. Sinai Covenant: The Abrahamic Covenant is believed to be the original covenant between God and Abraham, which includes promises of land, descendants, and blessings.
The Sinai Covenant, also known as the Mosaic Covenant, was established between God and the Israelites through Moses at Mount Sinai.

Islamic view on continuity: Islamic scholars argue that Muslims are the true inheritors of the Abrahamic Covenant, which they consider to be universal and eternal. They contend that the Sinai Covenant was specific to the Israelites and was temporary or conditional.

Lack of physical relics: The absence of a specific Abrahamic relic in Jewish tradition, comparable to the Kaaba, the Black Stone, or the Station of Abraham in Islam, is seen by some Islamic scholars as significant. They argue that this absence might indicate a break in the direct line of Abrahamic heritage.

The Ark of the Covenant: While the Ark of the Covenant is a significant artifact in Jewish history, it is associated with Moses rather than Abraham. Its loss during the destruction of the First Temple is sometimes interpreted by Islamic scholars as a symbolic end to the Sinai Covenant.

Islamic claim to Abrahamic heritage: Islamic scholars often emphasize the direct lineage of Muhammad to Abraham through Ishmael. They argue that Islam represents a restoration of the original Abrahamic monotheism, unencumbered by later additions or alterations.

Universality vs. particularity: The Islamic view often presents the Abrahamic Covenant as universal, meant for all of humanity.
In contrast, they view the Sinai Covenant as particular to the Israelites and not binding on all people.

Supersessionism: Some Islamic interpretations incorporate a form of supersessionism, suggesting that Islam supersedes earlier revelations and covenants.

It’s important to note that this argument represents a specific Islamic perspective and is not universally accepted outside of Islamic scholarship. Jewish and Christian traditions have their own interpretations of these covenants and their ongoing relevance. The topic of covenants and their applicability is a complex theological issue with various interpretations across different faith traditions.

The Covenant of Abraham: A Comparison Between the Bible and the Quran

According to biblical scripture, it is recorded that God established a covenant with Abraham through his son Isaac, rather than his firstborn Ishmael. Conversely, the Quran presents a different perspective by indicating that the covenant was made with Ishmael instead of Isaac. How does the Quran describe this?

Surah 2, verses 124 to 125 of the Quran read:

“And when his Lord tested Abraham with certain words, and he fulfilled them. God said, “I am making you a leader of humanity.” Abraham said, “And my descendants?” God said, “My covenant does not include the wrongdoers.”
“And We made the House a focal point for the people, and a sanctuary. Use the shrine of Abraham as a place of prayer. And We commissioned Abraham and Ishmael, “Sanctify My House for those who circle around it, and those who seclude themselves in it, and those who kneel and prostrate.”

The phrase “And when his Lord tested Abraham with certain words,” presented in verse 124, is understood by Quranic commentators to refer to the tests and commands that God imparted to Abraham. These included leaving his family in a barren land, sacrificing his son Ishmael, rebuilding the Kaaba (House of God), and instituting the rite of circumcision.

The Quran clearly states in Surah 2, verse 124 that God made a covenant with Abraham through his son Ishmael, not Isaac. The covenant was established prior to the birth of Isaac, who is regarded as a divine gift to Abraham and Sarah, a result of Abraham’s readiness to offer Ishmael as a sacrifice.


In this context, Ishmael is understood as a son dedicated to God, whereas Isaac is considered a son of blessing for Abraham and Sarah. This contradicts the Biblical account which portrays Isaac as the son who was to inherit the covenant from Abraham.

According to the Quran and Islamic tradition, the Biblical account was distorted to diminish Ishmael’s status as Abraham’s heir in favor of Isaac. This alteration is thought to stem from the bias of Jewish scribes toward the Israelite lineage.

The Quran asserts that it rectifies this distortion by confirming Ishmael as the son who carried on Abraham’s legacy in accordance with the original divine covenant. Additionally, the divine selection of the ancient Israelites and their Hebrew prophets before the advent of Islam is seen as a preparation for the arrival of Muhammad, the final Prophet.