Historical criticism

Different writers have regarded the life of Abraham differently. He has been viewed as a chieftain of the Amorites, as the head of a great Semitic migration from Mesopotamia; or, since Ur and Haran were seats of Moon-worship, he has been identified with a moon-god. From the character of the literary evidence and the locale of the stories it has been held that Abraham was originally associated with Hebron. The double name Abram/Abraham has even suggested that two personages have been combined in the Biblical narrative; although this does not explain the change from Sarai to Sarah. But it is important to remember that the narratives are not contemporary, and that the interesting discovery of the name Abi-ramu (Abram) on Babylonian contracts of about 2000 BC does not prove the Abram of the Old Testament to be an historical person, even as the fact that there were "Amorites" in Babylonia at the same period does not make it certain that the patriarch was one of their number. One remarkable chapter associates Abraham with kings of Elam and the east (Genesis 14). No longer a peaceful sheikh but a warrior with a small army of 318 followers, he overthrows a combination of powerful monarchs who have ravaged the land. The genuineness of the narrative has been strenuously maintained, although upon insufficient grounds.
On the assumption that a recollection of some invasion in remote days may have been current, considerable interest is attached to the names. Of these, Amraphel, king of Shinar (i.e. Babylonia, Genesis 10:10), has been in the past identified with Hammurabi, one of the greatest of the Babylonian kings (c. 2000 BC), and since he claims to have ruled as far west as the Mediterranean Sea, the equation has found considerable favour. Apart from chronological difficulties, the identification of the king and his country is far from certain, and at the most can only be regarded as possible. Arioch, king of Ellasar, has been connected with Eriaku of Larsa — the reading has been questioned — a contemporary with Hammurabi. Chedorlaomer, king of Elam, bears what is doubtless a genuine Elamite name. Finally, the name of Tid'al, king of Goiim, may be identical with a certain Tudhulu the son of Gazza, a warrior, but apparently not a king, who is mentioned in a Babylonian inscription, and Goiim may stand for Gutim, the Guti being a people who lived to the east of Kurdistan. Nevertheless, there is as yet no monumental evidence in favour of the genuineness of the story, and at the most it can only be said that the author (of whatever date) has derived his names from a trustworthy source, and in representing an invasion of Palestine by Babylonian overlords has given expression to a possible situation. The improbabilities and internal difficulties of the narrative remain untouched, only the bare outlines may very well be historical. If, as most critics agree, it is a historical romance (cf., e.g., the book of Judith), it is possible that a writer, preferably one who lived in the post-exilic age and was acquainted with Babylonian history, desired to enhance the greatness of Abraham by exhibiting his military success against the monarchs of the Tigris and Euphrates, the high esteem he enjoyed in Palestine and the practical character displayed in his brief exchange with Melchizedek. On the probable historicity of this meeting between Abra(ha)m and Melchizedek, see Melchizedek and the historical section there. See also the historical section of the article Tithe, which provides more evidence on the historicity of the meeting with Melchizedek.
Several professors of archeology claim that many stories in the Old Testament, including important chronicles about Abraham, Moses, and others, were actually made up by scribes hired by King Josiah (7th century BC) in order to rationalize monotheistic belief in Yahweh. Evidently, the neighboring countries that kept many written records, such as Egypt, Assyria, etc., have no writings about the stories of the Bible or its main characters before 650 BC. Such claims are detailed in "Who Were the Early Israelites?" by William G. Dever, William B. Eerdmans Publishing Co., Grand Rapids, MI (2003). Another such book by Neil A. Silberman and colleagues is "The Bible Unearthed," Simon and Schuster, New York (2001).

Abraham in Islam

Abraham - called Ibrahim in Islam - is very important to Islam, both in his own right and as the father of Ismail (Ishmael), his firstborn son.
Abraham (Ibrahim) is considered one of the first and most important prophets of Islam, and is commonly termed Khalil Ullah, Friend of God. (Islam regards most of the Old Testament "patriarchs" as prophets of God, and hence as Muslims.) While most Muslims believe that Adam, the first man, was the first Muslim (submitter to God), they universally agree that Abraham was a prophet of God (Allah is simply Arabic for God).
According to the Quran, Abraham reached the conclusion that anything subject to disappearance could not be worthy of worship, and thus became a monotheist (Quran 6:76-83.) As in Jewish tradition, Abraham's father (named Azar in Islam) was an idol-maker, and Abraham broke his idols, calling on his community to worship God instead. They then cast him into a fire, which miraculously failed to burn him (Quran 37:83-98.) The well-known but wholly non-canonical Qisas al-Anbiya (Ibn Kathir) records considerably more detail about his life, which are commonly referred to in Islamic accounts of his life[1] .
Traditionally, Muslims believe that it was Ishmael rather than Isaac whom Abraham was told to sacrifice. In support of this, Muslims note that the text of Genesis as it stands, despite specifying Isaac, appears to state that Abraham was told to sacrifice his only son ("Take now thy son, thine only son, whom thou lovest, even Isaac," Jewish Publication Society ) translation, Genesis/Bereshit 22:2) to God. Since Isaac was Abraham's second son, there was no time at which he would have been Abraham's only son, so they take this to imply that the original text must have named Ishmael rather than Isaac as the intended sacrifice. The Qur'an itself does not specify which son he nearly sacrificed (Quran 37:99-111).
The entire episode of the sacrifice is regarded as a trial that Abraham had to face from God. It is celebrated by Muslims on the day of Eid ul-Adha. Muslims also believe that Abraham, along with his son Ishmael, rebuilt the Kaaba in Mecca (Quran 2.125.)
He is one of the most important prophets in Islam, and Muslims have a specific dua that (in some traditions) they recite daily which asks God to bless both Abraham and Muhammad. According to Islamic tradition, he is buried in Hebron. In the Masjid al Haram in Mecca, there is an area known as the "station of Ibrahim" (Maqam Ibrahim مقام), which supposedly bears an impression of his footprints.