This source names Ishmael directly: "though not universally, identified as Ishmael; the Quran does not name him."
Source The Holy Bible, American Standard Version (1901), verse-per-line textAmerican Revision Committee
This source names Ishmael directly: "collection API record for "Hagar and Ishmael," an oil on canvas by Benjamin West, 1776, reworked 1803, The American Wing."
Source Hagar and Ishmael, accession 95.22.8 (Metropolitan Museum of Art)
This source names Ishmael directly: "Corot, 1835, showing Hagar and her son Ishmael comforted by an angel after their expulsion into the desert, an episode from the Book of Genesis."
Source Hagar in the Wilderness, accession 38.64 (Metropolitan Museum of Art)
Hebron, Cities This source names Ishmael directly: "the Jewish and Christian line and to Ishmael in the Islamic one."
Source The Hebrew Bible (Tanakh)Anonymous (multiple authors)
Source The Study Quran: A New Translation and CommentarySeyyed Hossein Nasr (editor-in-chief)
Islamic tradition holds the son of Abraham's near sacrifice, recalled at Qurbani, to be Ishmael.
Source The Encyclopaedia of Islam, 2nd editionP. Bearman, Th. Bianquis, C. E. Bosworth, E. van Donzel and W. P. Heinrichs (eds.)
Why this is disputed. The Quran's account of Ibrahim's near-sacrifice of his son does not name which son is meant. Early Muslim commentators were themselves divided between Ishaq and Ismail, and the identification with Ismail became the prevailing view only later in the tradition's own history, while Genesis names Isaac outright for the parallel Jewish and Christian account. The Study Quran's commentary treats this as a genuine difference between how the two textual traditions understand the same episode, rooted in each tradition's own scriptural genealogy, rather than as a disagreement either textual record settles on its own terms.
Source The Study Quran: A New Translation and CommentarySeyyed Hossein Nasr (editor-in-chief)
Why this is disputed. The Quran's account of the sacrifice does not name the son involved. Jewish and Christian tradition, following Genesis, identifies him as Isaac; Islamic tradition overwhelmingly identifies him as Ismail, and the Study Quran's commentary records that even early Muslim commentators were themselves divided between the two names before the identification with Ismail became the tradition's prevailing view. The difference reflects each tradition's own scriptural genealogy rather than a textual ambiguity either record resolves on its own.
Source The Study Quran: A New Translation and CommentarySeyyed Hossein Nasr (editor-in-chief)