The binding became a foundational memory in each of the Abrahamic faiths, and it is a place where they part.
In Judaism the Akedah is read as the supreme trial of faith and of covenant loyalty, recalled in the liturgy of the New Year, when the ram's horn (shofar) is sounded in part as a remembrance of the ram that redeemed Isaac. Later tradition dwells on Isaac's own willingness, sometimes to the point of treating him as a self-offering.
Christianity read the near-sacrifice typologically: the beloved son carrying the wood of his own offering up the mountain became a figure of Christ carrying the cross, and the father who did not spare his son an image of God's own gift, so that Isaac bound on the altar prefigures the crucifixion.
Islam honours Ishaq as a prophet, but the near-sacrifice it commemorates, in the account most widely held, is of the other son, Ishmael (Isma'il), the Qur'anic narrative does not name the son, and the classical tradition came predominantly to identify him as Ishmael, whose intended offering is memorialized at the feast of Eid al-Adha. The single story of a father, a son and a substituted ram thus sits at the heart of three traditions that disagree about which son lay on the altar.