PROPHET ABRAHAM THROUGH THE LENS OF THE TORAH AND THE QUR’AN

Abraham (pbuh) is a prophet whose name is clearly mentioned in both the Qur’an and the Torah (Old Testament), and in both scriptures he is known for his close relationship with God. The Qur’an describes Abraham as a moral example to follow (uswa hasana), a prophet who receives revelation and actively calls people to pure monotheism [The Qur’an 60:4]. The Torah refers to Abraham as patriarch of the Jewish people. It gives greater emphasis to his role as the ancestor of a covenant connected with lineage, promise and land.

However, Prophet Abraham’s portrayal does not remain limited to the framework of the Torah. In Jewish oral tradition, new elements appear that are not found in the Torah itself. In these sources, Abraham is described as an active defender of monotheism who challenges idolatry and seeks to persuade others in ways that are also familiar from the Qur’an. This shows that Abraham’s role in Jewish tradition is not fixed; instead, aspects that are less explicit in the Torah become more visible through later interpretive traditions.

On the other hand, in the Qur’an, Prophet Abraham begins by conveying his message within his family and then speaks to the wider community, using reason to challenge idolatry. This text invites a deeper look at how the Torah and the Qur’an understand Abraham and his role.

Prophet Abraham in the Torah: Covenant and Lineage

In the Torah, Abraham’s story focuses on his call by God, his journey to the land of Canaan, and the promise of a great lineage. Although Genesis 20:7 refers to Abraham as a prophet, this title does not refer to the role of traditional prophethood. Instead, he is mainly portrayed as a chosen individual in a special relationship with God. Faith here is not articulated primarily through public preaching or moral struggle, but through participation in a divinely chosen lineage. Obedience is expressed through compliance with covenantal commands rather than through an active mission to transform society.

Alongside this covenantal framework, the Torah situates Abraham’s faith within a series of lived experiences that shape his role as a patriarch rather than a public preacher. His life unfolds through migration, periods of insecurity such as famine, and complex family relationships, including tensions within his household and separation from part of his family. Abraham also interacts with surrounding political authorities and faces morally challenging situations, yet these episodes are presented as personal trials rather than opportunities for theological confrontation. Even moments of dialogue with God, such as his plea for the people of Sodom or the binding of his son, remain inward-facing and closely tied to the preservation of the covenantal line.

At this point, one detail stands out: the Torah does not clearly explain why Abraham was chosen. His election is not presented as a reward for moral achievement but as an expression of God’s free will. The narrative emphasizes divine authority rather than merit as the basis of the covenant with Abraham’s lineage.

This lack of explanation generated a strong interpretive tradition within Judaism. Questions left unanswered by the Torah were addressed through oral and exegetical sources, in which Abraham is transformed from a relatively silent figure into one who openly challenges idolatry, reasons with his people, and actively promotes monotheism.

Prophet Abraham in the Qur’an: Guidance and Public Calling

The Qur’an clearly states that Abraham received revelation, was supported with scriptures, was appointed as a guide for people [Qur’an 2:124, 136; 4:125, 163; 87:19]. He is a prophet who responsible not only for his lineage, but also for humanity as a whole. He is peaceful yet resolute, compassionate yet unwilling to compromise in matters of faith, and persistent despite rejection, conveying his message with wisdom suited to his audience.

 

A clear example of his method appears in his debate with Nimrod [Qur’an 2:258]. When Abraham declares that God gives life and death, Nimrod responds by freeing one prisoner and killing another. Rather than engaging directly with this flawed argument, Abraham shifts the discussion to an undeniable reality: “My Lord brings the sun from the east; bring it from the west.” The Qur’an states that the disbeliever is left speechless.

This episode shows that, in the Qur’an, conveying the truth is not about winning a debate or humiliating an opponent. Rather, it is about redirecting a false argument toward a fundamental and unavoidable reality. Abraham’s response here reveals that calling others to faith is not merely an act of objection, but also a form of strategic reasoning.

Another example appears in Surah al-Anbiya. Abraham grows up among idol-worshippers who unquestioningly follow ancestral traditions. Yet Abraham could not accept worship to things that could neither hear nor respond. He asks them, “What are these statues to which you are devoted?” [Qur’an 21:52]. When answered that it is enough reason to worship idols as they were worshiped by their fathers, Abraham challenges their beliefs by questioning whether the idols can hear, benefit, or harm them [Qur’an 21:53].

There was no clear answer to this. Seeing that words alone were not enough, Abraham (pbuh) decided to act. When people were absent, he entered the place where the idols were kept. One by one, he broke them until only the largest idol remained standing. On its shoulder, he placed the axe [The Qur’an 21:58].

When confronted, Abraham responds with deliberate irony: “Rather, this was done by the largest of them. Ask them, if they can speak.” [Qur’an 21:63]. The people briefly recognize their wrongdoing [Qur’an 21:64], but ultimately return to denial, unwilling to abandon their way of life which they get so used to. Abraham then openly declares his faith:

“Indeed, I have turned my face toward the One who created the heavens and the earth, as a hanif, and I am not among those who associate others with God.” [The Qur’an 6:79]

Through this story, we understand that Abraham not as a preacher who forces belief, but as a prophet who awakens conscience. He challenges his people to think, to question what they have inherited and to recognize the difference between habit and truth. His struggle is not only against physical idols but against unexamined traditions and inherited beliefs.

Abraham’s devotion to God is also evident in his willingness to place faith above family ties. In both the Qur’an and the Old Testament, he is tested with the command to sacrifice his son. Both father and son submit without hesitation, demonstrating that true faith is grounded in conscious commitment rather than blood or lineage. Abraham’s readiness to obey, and his earlier separation from his father’s beliefs, affirm that faith for him is based on conviction, not ancestry.

Conclusion

Although Abraham appears similar in the Qur’an and the Torah in his obedience to God, a closer reading reveals significant differences. In the Torah, Abraham functions primarily as the founding ancestor of a covenantal lineage. The emphasis is on God’s promise, the chosen family, and the transmission of this covenant through generations. Abraham’s faith is certainly affirmed, yet the narrative focuses more on what God grants through him than on how Abraham actively communicates belief to others.

According to The Qur’an, by contrast, Abraham (pbuh) is a universal model of faith whose mission goes beyond family or lineage to humanity as a whole. He is seen not only as obedient but also as intellectually engaged, morally courageous, and publicly responsible for calling others to monotheism. His story indicates reasoned argument and conscious rejection of inherited falsehoods. Prophet Abraham’s faith in the Qur’an is not passive; it is tested, articulated, and demonstrated through action.

This difference reflects broader theological perspectives within the two scriptures. While the Torah situates Abraham within a sacred history tied to a particular people, the Qur’an emphasizes personal accountability, conscious belief, and guidance based on conviction rather than ancestry. In this sense, with the Qur’an Abraham becomes a timeless example of sincere devotion, illustrating that true faith is defined by commitment to God and moral responsibility rather than lineage or tradition.