Both Berman and Ramadan are attempting to distinguish between different types of religiosity: a Judeo-Christian tradition where doubt has been historically validated and is central to philosophical thought and an Islamic system where questioning (ijtihad) is allowed but where it always operates from a deep well of faith. The issue is not that the distinctions posed are totally invalid but rather that they rely heavily on generalizations about two traditions that actually evolved in tandem from many of the same source materials. In the end, then, the argument is less about the two scriptural sources of the story than about critical reading and desire. Each writer extrapolates from the Abraham story using the resources of exegesis and "literary" reading to substantiate a view of his culture as fundamentally different from its interlocuter. … What we have in Berman and Ramadan is less proof that Islam forecloses doubt and struggle than the desire that it should for the sake of their arguments.

XREF: Connects to debates about comparative religion and Orientalist framing of Islam versus Judeo-Christian traditions, plus the author's broader thesis about how scholars project their own desires onto scripture.

Peter Morey, Islamophobia and the Novel, loc. 139