The Comparative Textual Study of the 'Abraham Story' in the Bible and the Quran

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The Comparative Textual Study of the ''Abraham storyw
in the Bible and the Quran
A Thesis
in
The Department
of
Theological Studies
Presented in Partial Fulfilment of the Requirements
for the Degree of Masters in Arts at
Concordia University
Montreal, Quebec, Canada
March 2000
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Concordia University
Faculty of Arts and Sciences
Department of Theological Studies
The Comparative Study of the "Abraham Story" in the Bible and the Quran
M.A. Thesis
Thesis supervisor: Professor Sean McEvenue
Presented by Amira Elias
Key words for the above thesis:
Abraham, Bible, Christianity, Islam, Quran, and Religion.
Abstract
This study is based on a quest for the unity of faith. The paradip of unity is denved
fiom a comparative textual study and the correlation between the Bible and the Quran. The
cross- referencing of the relevant verses of the 'Abraham story' in two columns is to visually
show their shared plot and at the same time the striking differences in their content.
The thesis will discuss the common theological themes in each episode while it will examine the
differences in the stories in reference to form, structure and style. This will Uiclude analysis of
the massage in both teas related through the 'Abraham storyo. The two scnptures have common
prophets and figures, yet Abraham holds a special significance since he is considered. in
Christianity, the father of the patrïarchs, and in Islam, the founder of a monotheistic community
on earth. And since Abraham holds a symbolic implication for both faiths, looking at his story
would create a context in which to compare the two scnptures. The ambition of this stuay is to
initiate a first step in starting a future project that will compare both texts fully, with the aim of
creating a cooperative and mutuaily respectful discourse between the two communities.
Endeavors, such as this will help future generations to better understand the relationship between
the Bible and the Quran. These kinds of references will be indispensable to future researchers in
the fields of comparative religion, theology, anthropology and sociology. These texmai
compilations will offer easy and direct access to both scriptures whenever there is a need for
religious referencing. It wili also provide a detaiied concordance of a particular subject in both
texts. If this approach becomes a trend in religious communication, it would replace the old
paradigm of cultural competition and hostility. The older approach in reviewing the other's
scnpture has been rooted in politicai rivalry, which manifests itseff through religious
competition.
Contents
The Comparative tertual Study of the 'Abraham story' in the Bible and the Quran
introduction ........................................................................................................... 1
1)Abraham'sgenealogyintheBible ..................................................................... 11
.................................................................
Abraham has no gznealogy in the Quran 1 2
2) .4 braham's rnipition from Ur: Family migration with father Terah ...............
Abraham's migration fiom Ur: Theological arguments with father Azar ............
3) Migration: in the Bible-Unto a Promised Land ........................ ... .................
Mination: in the Quran-His religion causes persecution ......................................
4j Dispute afier migration- in the Bible ............. .. . ..................... .....
,.
a) Between Abraham's herdsmen and Lot's .........................................................
b) War with kin, OS. ............................................................................................
C)C onflict bebveen Sarah and Hagar ...............................................................
4)Dispute before migration- in the Quran .............................................................
Attac king tradition: Destroys idols ........................................................................
5) Abraham is blessed: in the Bible- by God and by king Melchizedek ...............
Abraham is blessed : in the Quran-by God's promise of a Garden of Bliss .........
6) Abraham builds an altar- in the Bible ...............................................................
Abraham builds an altar-in the Quran ..................................................................
7)Abraham's religion: In the Bible-"Shall keep the way of the Lord" ...................
The significance of the words: Seed, Land and Covenant in the Bible .................
Abraham's religion in the Quran and id01 worship ...............................................
Abraham's theological argument with king: In the Quran ....................................
Abraham's itinerary is comected to his religion: In both texts .............................
.................
God's ar+guments with Jews and Christians in the Quran-re-Abraham
8) Abraham's dialogue with God ..........................................................................
The story of anirnals in the Bible: A Covenant .....................................................
The story of animais in the Quran: "How thou give life to the dead!". .................
9) God's covenant with Abraham in the Bible ......................................................
God's covenant with Abraham in the Quran .........................................................
10a)Abraham's attributes: Righteous- in the Bible and Quran ........................... ...
1Ob)Abraham's attributes: A Prophet- in the Bible and the Quran .......................
10 c)Abraharn's attributes: Blameless-in the Bible ................................................
10 c)Abraharn's attributes: Upribt-in the Quran ................... .. ............................
11) Abraham & the Stars in the Bible ....................................................................
Abraham & the Stars in the Quran ........................................................................
12) Abraham and Hagar in the Bible .....................................................................
..........................................................................
Abraham and Hagar in the Quran
13)Covenant with Abraham's seeds in the Bible ..................................................
Covenant with Abraham's seeds in the Quran. ......................................................
14) Abraham's sons: bhrnael -Angel tell; Hagar to name son in the Bibie .........
...................................................
Abraham in old age is gratefiil for his two sons
15) Abraham's prayer for Ishmael in the Bibie ....................................................
Abraham's prayer for Ishmael in the Quran ............................................
16 ) Abraham's sons: A father -son bonding in the Bible (Circumcision). ...........
Abraham and Ishmael's age in the Bible ..............................................................
Abraham's sons: A father-son bonding in the Quran (Build Ka'ba) ...................
17) Abraham's sons: Sarah is blessed in the Bibie and the Quran .......................
Abraham and Sarah's beeinni;-gs in the Bible ..................................................
Abraham and Sarah in the Quran ..........................................................................
1 8) Abraham's sons: Both sons promised to be great nations- in the Bible .........
Abraham's sons: Both sons are given Scripture and pidance- in the Quran ......
19) Angels visit Abraham and Sarah -in the Bible ...............................................
Angels visit Abraham and Sarah -in the Quran ....................................................
20) Angels visit .4braham. A roasted calf- in the Bible and the Quran ................
2 1) Angels visit Abraham: Abraham & Sarah laugh-in the Bible ........ .. ..............
........
Angels visit Abraham: Abraham wonders and Sarah laughs -in the Quran
Abraham and Sarah go to Egypt-in the Bible .......................................................
22) Angels bring news about Sodom-in the Bible ................................................
Angels bring news about township- in the Quran .................................................
23) Abraham pleads with God - in the Bible and the Quran. .............................
The term "Bow down" in the Bible .....................................................................
21) Angels come to Lot in the Bible and the Quran .............................................
25) Angels bring news about Sodom: "Take thy wifeyy-inth e Bible ....................
"Your wife will remain" -in the Qura n ...
26) Angels visit Lot: Lot asks to flee-in the Bible ................................................
Lot's wife set as example of the unbelievers-in the Quran .................. .. .....
27) God destroys the cities: Wife looks back-in the Bible. ...................................
.
iL et none of you look bacY-in the Quran ............................................................
28) Lot's daughters: "Our father drink wine & we lie with him"-in the Bible ....
"And leave the mates your Lord created?"-in the Quran ......................................
29)Lot.s daughters ........... .. ...... . ..........................................................................
30) Abraham's vision to sacrifice son -in the Bible ..............................................
Abraham's vision to sacrifice son -in the Quran ...................................................
The question of which of Abraham's son's was to be sacrificed?. .......................
3 1) A ram as ransom in the Bible and the Qwan. .................................................
32) God Blesses Abraham for his willingness to sacrifice son -Bible & Quran ...
..........................................................................................................
Conclusion
Appendix
List of the textual parallel points of discussion and concordance .........................
The text of the Bible and Quran in a cross reference columns .............................
The Comparative Textual Study of the 'Abraham Story' in the Bible and the Quran
Unity of faith is the paradigm of this work, the correlation between the two texts
is thus the aim of this comparative work. Both te* present the story as God's acts in the
histol of humanity and His guaranteed salvation and blessings to those who submit to
His divine Will. And the people's conscious awareness that God's sovereignty is their
ultimate goai.
The Old Testament, collected by the Israelites £iom oral traditions and f?a+gnents
of ancient documents, was m e n a bout one thousand years afler the Abraham story. The
Israelites, in the writing of the Abraham story (fiom different source documents and
woven together in one fom as it stands today in Genesis), were interested in recording
their own sacred history and their relation toYahweh and His intervention in their Lives.
Their focus in the story of the Patriarchs thus was on their genealogy. historical places,
and their daily Iife events. God's entry into history was made the center of their belief.
This was expressed through various expressions of the hope of salvation and "tbe close
association of the hope with the ideas of covenant and election"'.
While the Quran, declaring itself as a Book of guidance to humanity at large,'
confirmed the Divine ongin ofthe previous Sacred books,) its focus in tellhg the
' Walther Eichrodt, Theology of the Old Testament- P. 490
'
'-Verily this [the Quran] is surely a Message to (dl) the Worlds" (Quran 81 :27).
"Verily We have revealed The Book to thee in Tnith, for (instructing) al1 people" (Quran 39:41)
"It is He Who sent down to thee (step by step), in Tnith, The Book [the Quran] confinning what went
before it; and He sent down the Torah [the Law of Moses] and the injeel [the Gospel of Jesus] before this,
as a guide to al1 people, and He sent down the criterion (of judgment behveen right and wrong" (Quran 3:3)
Abraham story was theological and not historical. The names of many Messengers are
inscribed in the records of many nations and many tongues and fonns in which their
message was delivered, according to the needs of the thes and the understanding of the
people. "And manifold were the lives of the Messengers, and manifold also was the
response of their people; but they ail witnessed to the One Truth: Of God's Unit)., Might.
Grace and Love.'* The Quranic verses speak of the righteous striving to reach His Grace.
the motive for their righteous deeds is seeking the glory of God, to Iead the nghteo~tso
their noblest destiny with God's eternal unity and harmony. "The righteous persevere
patientiy in righteousness, seeking the countenance of their Lord" (Quran 13:22), and
(2272). God's Mercy and Grace are vast and aii-embracing (Qum 6: 147). He also said
"My Mercy extends to al1 things" (Quran 7: 156): His Grace is universal and aI1-
pervasive. In the conception of the Hereafier and its Bliss for those who follow the true
laws of their being as created by God and as explained by Revelation '&Heis the Lord of
Bounties unbounded" (Quran 3:74). In descnbing spiritual matters the Quran uses varied
imagery which are really beyond description in words except by such imagery "Now no
person knows what delights of the eye are kept hidden (in reserve) for them-as a reward
for their (good) deeds'' (Quran 32: 17 ).
While the Israelite hope remained loyal to this earth. according to Eichrodt, "It
was too full-blooded and alive to find fiilfilment in a realm of spirits; what it wanted was
...
a renewai of bodily existence. in the view of this marked insistence that the salvation
was something concrete and earthly it is of great importance that at the same tirne the
Abdullah Y. Ali, The Holy Quran, Text, Translation and Commeniary. Introduction, page 3