Isaac: A Son of Joy, Not Sacrifice — Rethinking the Identity of the Sacrificial Son

The story of Abraham’s willingness to sacrifice his son is one of the most profound and contested episodes in the Abrahamic traditions. While the Hebrew Bible clearly names Isaac as the intended sacrifice, Islamic tradition maintains that it was Ishmael. In recent years, some scholars and believers have revisited the linguistic, theological, and contextual clues surrounding the narrative. A compelling argument centers around the meaning and role of Isaac’s name, suggesting that Isaac’s very identity may indicate he was never meant to be the sacrificial son.

The Meaning of Isaac’s Name

The name Isaac (Hebrew: Yitzḥaq, meaning “he will laugh” or “laughter”) is deeply tied to the emotional response of Abraham and Sarah upon hearing the divine promise that they would have a child in their old age (Genesis 17:17, 18:12). This laughter reflects astonishment, joy, and divine mercy—emphasizing the miraculous and comforting nature of Isaac’s birth. The child represents the culmination of a divine promise and the joy of old age, rather than a figure marked for trial and sacrifice.

Isaac as a Symbol of Fulfillment and Closure

From this perspective, Isaac is seen not as a son of trial, but as a gift of consolation—the final chapter in the long journey of Abraham and Sarah. His birth occurs after decades of wandering, waiting, and testing. His role in the narrative is one of continuation, legacy, and divine reward, not intense sacrifice. The Biblical text even notes that Abraham was 100 years old and Sarah 90 when Isaac was born—a clear emphasis on grace and joy rather than hardship and testing.

Ishmael as the Son of Trial

In contrast, Ishmael—Abraham’s firstborn by Hagar—is born amid tension, struggle, and uncertainty. According to both Islamic and Biblical narratives, he and his mother were sent away into the wilderness. In the Islamic tradition, this is framed as part of a divine plan, with Ishmael becoming the ancestor of a great nation and a prophet in his own right. Importantly, Islamic scripture (Qur’an 37:99–113) narrates the near-sacrifice without naming the son, but contextual clues suggest it refers to Ishmael, since the announcement of Isaac’s birth follows after the sacrifice episode.

Linguistic and Narrative Inference

The sequence of events in the Qur’an is particularly telling:

“So We gave him the good news of a forbearing son… And when he reached the age of striving, he said: ‘O my son! I have seen in a dream that I am sacrificing you…’” (Qur’an 37:101–102)
This is followed later by:

“And We gave him good news of Isaac, a prophet from among the righteous.” (Qur’an 37:112)
This sequence supports the interpretation that the son being sacrificed was not Isaac, but someone before him—namely, Ishmael. Moreover, this interpretation aligns with a thematic reading: Ishmael is the son through whom Abraham is first tested, while Isaac is the son through whom Abraham is blessed.

Pre-Islamic Arab Tradition

Arab oral traditions preceding Islam also reflect the belief that Ishmael was the son nearly sacrificed. This belief was deeply rooted in the collective memory of the Arab people and manifested in religious rituals such as Eid al-Adha and the Sa’i—the reenactment of Hagar’s search for water. These practices are tied to Ishmael, not Isaac, further reinforcing his role as the son of trial.

Conclusion

While the Biblical tradition names Isaac as the sacrificial son, both linguistic and theological reflections open space for rethinking this assumption. The joyful connotation of Isaac’s name, the sequence of Qur’anic verses, and longstanding Arab traditions all support the idea that Isaac was not the son marked for sacrifice, but rather a son of comfort and reward.

In contrast, Ishmael bears the marks of trial, testing, and divine submission—characteristics that align more directly with the sacrificial narrative. This perspective invites a deeper, more nuanced understanding of Abraham’s legacy and the roles of his two sons in the shared heritage of monotheism.

Ishmael: The Rightful Heir of the Abrahamic Covenant – Revisiting Biblical Circumcision and Lineage

The Abrahamic covenant stands as a foundational pillar in the sacred histories of Judaism, Christianity, and Islam. Central to this covenant is the rite of circumcision, instituted by God as a binding sign between Himself and Abraham’s descendants. Traditionally, Jewish and Christian interpretations assert that Isaac, the son born to Abraham and Sarah, is the rightful heir through whom this covenant is fulfilled.

However, a careful reexamination of the biblical chronology challenges this assumption. This article argues that Ishmael, not Isaac, was the first and only son to receive the covenantal sign alongside Abraham himself—prior to Isaac’s birth—thereby establishing Ishmael as the sole and true heir of the original Abrahamic covenant. By exploring the timing, recipients, and implications of circumcision in Genesis 17 and 21, this piece invites readers to reconsider long-held views and appreciate the overlooked centrality of Ishmael in the divine covenant.

The Biblical Basis for Circumcision as a Covenant
The Bible establishes circumcision as the sign of the covenant between God and Abraham:

“Then God said to Abraham, ‘As for you, you must keep my covenant, you and your descendants after you for the generations to come. This is my covenant with you and your descendants after you, the covenant you are to keep: Every male among you shall be circumcised… it will be the sign of the covenant between me and you.’”

Genesis 17:9–11
Here, circumcision is the definitive sign of the Abrahamic covenant.

The Timing of Circumcision Before Isaac’s Birth
The Bible affirms that circumcision was performed before Isaac was born:


“On that very day Abraham took his son Ishmael and all those born in his household or bought with his money, every male in his household, and circumcised them, as God told him… Abraham was ninety-nine years old when he was circumcised, and his son Ishmael was thirteen.”
At this critical juncture, only Abraham and Ishmael were Abraham’s natural descendants to receive the sign of the covenant. Isaac had not yet been born.

Ishmael as the Sole and True Heir of the Abrahamic Covenant
This sequence of events reveals that:
Circumcision is the outward and binding sign of the Abrahamic covenant.
Ishmael was the only son of Abraham present to receive this sign alongside him.
All others circumcised at that time were household members and servants—not Abraham’s direct offspring.
Therefore, Ishmael alone stands as the true and sole heir of the Abrahamic covenant, sharing this foundational covenantal sign with Abraham himself.

Isaac as Merely a Participant Like Other Household Members
When Isaac was born, he too was circumcised on the eighth day (Genesis 21:4). However, this circumcision occurred after the covenant was already established through Abraham and Ishmael. Like the other members of Abraham’s household, Isaac simply entered into an existing covenantal practice rather than establishing or uniquely embodying it.

In this understanding:
Isaac’s circumcision parallels that of Abraham’s other household members.
He was brought into the covenantal sign but did not share in the original covenantal enactment alongside Abraham.
Thus, Isaac is seen merely as a participant in the Abrahamic covenant, not as its unique heir.

Distinction from the Sinai Covenant
The Sinai covenant was revealed exclusively to the descendants of Isaac through Jacob (Israel), establishing a separate covenantal framework for the Israelites.

In contrast, the original Abrahamic covenant—established through circumcision before Isaac’s birth—finds its complete and exclusive fulfillment in Ishmael, who was the first to embody and share this sign with Abraham.

Challenging Traditional Jewish and Christian Views
Traditionally, Jewish and Christian interpretations place Isaac as the sole heir of the Abrahamic covenant. However, this argument radically reorients that view:
Ishmael alone shares the covenantal enactment with Abraham.
Isaac, like the other household members, enters a covenantal practice already established.
Therefore, Ishmael alone emerges as the true and rightful heir of the Abrahamic covenant.

Summary of the Articulation

Circumcision, the outward sign of the Abrahamic covenant, was first performed on Abraham and Ishmael before Isaac was born. This historical reality establishes that while Isaac and others in Abraham’s household were participants in the sign of the covenant, only Ishmael shared in the covenant’s original establishment and thus stands as its true and exclusive heir. In this perspective, Ishmael’s role transcends mere participation—he alone embodies the Abrahamic covenant in its full and foundational form.

Two covenants: Abrahamic and Sinai covenants from an Islamic perspective

Genesis 49, verse 10, reads:

“The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be.”
The verse implies that Judah’s offspring will govern Israel until the arrival of “Shiloh,” who holds all royal power. Here, Shiloh, similar to “the Seed” in Genesis 22, verse 18, refers to the future Messiah.

From an Islamic perspective, the word “Shiloh” in Genesis 49, verse 10, is connected to the Abrahamic covenant through Ishmael, who, not Isaac, is believed to be nearly sacrificed. Conversely, the terms “scepter” and “lawgiver” mentioned in Genesis 49, verse 10, are associated with the Sinai covenant. How is their argument articulated?

From an Islamic perspective, the interpretation of Genesis 49, verse 10, and its connection to the Abrahamic covenant through Ishmael involves several key arguments:

Shiloh as Muhammad:

Some Islamic scholars interpret “Shiloh” as a reference to Prophet Muhammad. They argue that the prophecy indicates a shift in divine authority away from the line of Judah to a descendant of Ishmael.

Abrahamic Covenant through Ishmael:

Islamic tradition holds that it was Ishmael, not Isaac, who was nearly sacrificed by Abraham. This is seen as a pivotal moment in the Abrahamic covenant, establishing Ishmael’s line as the inheritors of God’s promise.

Scepter and Lawgiver:

The terms “scepter” and “lawgiver” in Genesis 49, verse 10, are associated with the Sinai covenant given to Moses. Islamic interpretation suggests that these symbols of authority and divine law would remain with the descendants of Judah until the coming of “Shiloh” (Muhammad).

Transfer of Authority:

The verse is interpreted to mean that the religious and political authority (“scepter” and “lawgiver”) would depart from Judah’s line when Shiloh (Muhammad) comes. This is seen as a prophecy of the transition of divine guidance from the Israelite tradition to Islam.

Gathering of the People:

The phrase “unto him shall the gathering of the people be” is interpreted as referring to the universal message of Islam brought by Muhammad, which would unite people from various nations and backgrounds.

Continuation of Abrahamic Legacy:

Islamic scholars argue that Muhammad, as a descendant of Ishmael, fulfills this prophecy by bringing the final revelation that completes and supersedes previous covenants, while still maintaining continuity with the Abrahamic tradition.

Non-Judahite Messiah:

Some interpretations suggest that the verse implies the coming of a messianic figure from outside the tribe of Judah, which aligns with the Islamic view of Muhammad’s lineage through Ishmael.
It’s important to note that this interpretation is specific to Islamic theology and is not accepted in Jewish or Christian exegesis. The Islamic perspective sees this verse as one of many biblical passages that they believe foretell the coming of Prophet Muhammad and the establishment of Islam as the final Abrahamic faith.