Abstract
The Torah and the Qur’an offer different conceptions of individual autonomy. Thesedifferences are best illustrated by the manner in which the two scriptures deal with theepisode of Abraham’s near-sacrifice of his son. In the Torah, Abraham neither informs nor consults with Isaac about the sacrifice. In the Qur’an, Abraham seeks and receivesIshmael’s consent before proceeding with the near-sacrifice.
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“My son, I have seen myself sacrificing you in a dream. Consider, then, what would be your view.” Qur’an 37: 102 [1]
In their accounts of Abraham’s near-sacrifice, the Torah and Qur’an differ in several specifics that are not merely incidental.[2] Instead, they may be read as pointers to the divergent moral economies[3] of the two central sacred texts of Judaism and Islam. This essay will focus on these two scriptures alone not the rabbinic commentaries or the Qur’anic exegeses that seek to interpret or embellish the narrative about the near-sacrifice.[4]
The narratives of the near-sacrifice in these scriptures share the same basic plot. God commands Abraham, his righteous servant, to sacrifice his son. Abraham submits to the command, but God stays his hand just as he lays his knife on his son’s neck. Abraham passes the test of faith even as God spares his son, and God rewards him for his obedience.
The Torah is not reticent in setting out genealogies or halachic rulings, but, important as Abraham’s trial is to its moral economy, it devotes a little less than one chapter in the Genesis -some nineteen verses -to this defining moment in the life of Abraham. In its retelling of this episode, the Qur’an outdoes the Torah in brevity: it completes its account of Ishmael’s near sacrifice in only eight contiguous verses.[5] In these examples of scriptural reticence, there is obscurity, mystery and bafflement, leading, in turn, to unending attempts by exegetes to supply the ‘gaps’ in the narrative concerning what might have gone on between God and His human and angelic interlocutors- Abraham, Ishmael, Isaac, Sarah, Hagar, the angels, and others -between the human interlocutors, or inside their heads. Continue reading →