Surah Assaaffat ayat 112 Tafsir Quran 37:112

﴿وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِّنَ الصَّالِحِينَ﴾
[ الصافات: 112]

37:112 And We gave him good tidings of Isaac, a prophet from among the righteous.

And We gave him the good tidings of the birth of Isaac — some have argued that this proves that the one who was sacrificed was not him Isaac — a prophet nabiyyan is a future circumstantial qualifier that is to say ‘he will come to be with his prophethood decreed one of the righteous.

And We intimated to him the birth of Ishaq (Isaac) who would be chosen as a Prophet invested with wisdom and piety

Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said: وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ ( Verily, I am going to my Lord.
He will guide me! My Lord! Grant me (offspring ) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left.
Allah said: فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ ( So We gave him the glad tidings of a forbearing boy. ) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq.
The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old.
According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son.
But here they falsely inserted the name of Ishaq.
This is not right because it goes against what their own Scripture says.
They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs.
They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah.
But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son.
Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test. فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ ( And, when he (his son ) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran ( i.e., Makkah ), to see how they were doing.
It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best.
It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ ( And, when he (his son ) was old enough to walk with him,) means, when he became a young man and was able to work as his father did. فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى ( And, when he (his son ) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you.
So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah: قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى ( he said: "O my son! I have seen in a dream that I am slaughtering you.
So look what you think!" ).
He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father. قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ ( He said: "O my father! Do that which you are commanded..." ) meaning, `obey the command of Allah and sacrifice me.' سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ ( if Allah wills, you shall find me of the patient. ) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised.
Allah said: وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً ( And mention in the Book Isma`il.
Verily, he was true to what he promised, and he was a Messenger, (and ) a Prophet.
And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) ( 19:54-55 ). فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ ( Then, when they had both submitted themselves, and he had laid him prostrate on his forehead; ) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die.
Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father.
This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others.
lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him.
Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said: وَتَلَّهُ لِلْجَبِينِ ( and he had laid him prostrate on his forehead; ) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first.
Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared.
Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles.
Then he laid him prostrate on his face.
Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind: أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ ( O Ibrahim! You have fulfilled the dream! ) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik. وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ ( We called out to him: "O Ibrahim! You have fulfilled the dream!" ) means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them.
Ibrahim was called at that point, and it was said: قَدْ صَدَّقْتَ الرُّؤْيَآ ( You have fulfilled the dream! ) Allah says; إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ ( Verily, thus do We reward the doers of good. ) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says: فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً ( And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty ).
And He will provide him from ( sources ) he never could imagine.
And whosoever puts his trust in Allah, then He will suffice him.
Verily, Allah will accomplish his purpose.
Indeed Allah has set a measure for all things.) ( 65:2-3 ).
On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah.
The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom.
The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son.
Allah says: إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ ( Verily, that indeed was a manifest trial. ) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him.
Allah said: وَإِبْرَهِيمَ الَّذِى وَفَّى ( And of Ibrahim who fulfilled all that. ) ( 53:37 ), and وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ ( And We ransomed him with a great sacrifice ).
It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me,
«إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي»
( I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper. )"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him.
The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent.
And Allah knows best. Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him.
Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him.
The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran.
Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him.
Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says: وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ ( And We gave him the glad tidings of Ishaq -- a Prophet from the righteous ), and فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ ( So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub ) ( 11:71 ).
He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son.
The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria.
`Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars.
`Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that.
Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz.
`Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il.
By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command.
So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd.
Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'. وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ ( And We gave him the glad tidings of Ishaq -- a Prophet from the righteous. ) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq.
This is also mentioned in Surah Hud ( 11:71 ) and in Surat Al-Hijr ( 15:53-55 ). نَبِيّاً ( a Prophet ) means, from him there will come a righteous Prophet. وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ ( We blessed him and Ishaq.
And of their progeny are (some ) that do right, and some that plainly wrong themselves.) This is like the Ayah: قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ ( It was said: "O Nuh! Come down (from the ship ) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures ( for a time ), but in the end a painful torment will reach them from Us.") ( 11:48 )

(37:112) And We gave him the good news of Isaac, *67 a Prophet and among the righteous ones. *68

And We gave him good tidings of meaning

*67) Here, the question arises: Who was the son whom the Prophet Abraham had got ready to offer as a sacrifice, and who had willingly offered himself to be slaughtered as a sacrifice? The first answer to this question is given by the Bible; and it is this: " And it came to pass after these things, that God did tempt Abraham, and said unto him, Abraham: .
.
.
Take now thy son thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of. " ( Gen.
22: 1-2 ).
In this statement, on the one hand, it is being said that Allah had asked for the offering of the Prophet Isaac, and on the other, that he was Abraham's only son, whereas the Bible itself, at other places, conclusively states that the Prophet Isaac was.
not the only son of the Prophet Abraham.Consider the following statements of the Bible: " Now Sarai, Abram's wife bore him no children: and she had an handmaid, an Egyptian, whose name was Hagar.
And Sarai said unto Abraham, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her.
And Abraham hearkened to the voice of Sarai.
And Sarai Abraham's wife took Hagar her maid the Egyptian, after Abraham had dwelt ten years in the land of Canaan, and gave her husband Abram to be his wife.
And he went in unto Hagar, and she conceived. " ( Gen .16: 1-4 ) " And the angel of the Lord said unto her, Behold thou art with child, and shalt bear a son, and shalt call his name Ishmael. " ( 16: 11 ) " And Abraham was fourscore and six years old, when Hagar bore Ishmael to Abraham. " ( 16: 16 ).
" And God said unto Abraham, `As for Sarai thy wife, .....
I will bless her and give thee a son also of her: .
.
.
.
.
and thou shalt call his name Isaac .
.
..
.
.
which Sarah shall bear unto thee at this set time in the next year And Abraham took Ishmael his son and ......every male among the men of Abraham's house; and .
..
.
.
circumcised the flesh of their foreskin in the selfsame day, as God had said unto him.
And Abraham was ninety years old and nine, when he was circumcised in the flesh of his foreskin.
And Ishmael his son was thirteen years old, when he was circumcised in the flesh of his foreskin.
" ( Gen.
17: 15-25 ).
" And Abraham was an hundred years old, when his son Isaac was born unto him.
" ( Gen.
21: 5 ).
This brings out the contradictions of the Bible.
It is evident that for 14 years the Prophet Ishmael was the only son of the Prophet Abraham.
Now if the offering had been asked of the only son, it was not of Isaac but of Ishmael, for he alone was the only son; and if the offering of Isaac had been asked, it would be wrong to say that the offering of the only son had been asked.
Now let us consider the Islamic traditions, and they contain great differences.
According to traditions cited by the commentators from the Companions and their immediate followers, one group of them is of the opinion that the son was the Prophet Isaac, and this group contains the following names: Hadrat `Umar, `Hadrat `Ali, `Hadrat `Abdullah bin Mas'ud, Hadrat `Abbas bin `Abdul Muttalib, Hadrat `Abdullah bin `Abbas, Hadrat Abu Hurairah, Qatadah, `Ikrimah, Hasan Basri, Said bin Jubair, Mujahid, Sha`bi, Masruq, Makhul, Zuhri, `Ata, Muqatil, Suddi, Ka'b Ahbar, Zaid bin Aslam, and others.
The other group says that it was the Prophet Ishmael, and this group contains the names of the following authorities: Hadrat Abu Bakr, Hadrat 'Ali, Hadrat `Abdullah bin `Umar, Hadrat 'Abdullah bin 'Abbas, Hadrat Abu Hurairah, Hadrat Mu'awiyah, `Ikrimah, Mujahid, Yusuf bin Mahran, Hasan Basri, Muhammad bin Ka`b al-Qurzi, Sha`bi, Said bin al-Musayyab, Dahhak, Muhammad bin 'Ali bin Husain ( Muhammad alBaqir ), Rabi` bin Anas, Ahmed bin Hanbal, and others.
When compared, the two lists will be seen to contain several common names: this is due to the reason that from the same person two different views have been reported.
For example, from Hadrat 'Abdullah bin `Abbas, `Ikrimiah has related the saying that the son was the Prophet Isaac, but from him again `Ata' bin Abi Rabah relates: " The Jews claim that it was Isaac, but the Jews tell a tie.
" Likewise.
from Hadrat Hasan Basri, one tradition is to the effect that the Prophet Isaac was the son meant to be made the offering, but `Umar bin `Ubaid says that Hasan Basri had no doubt regarding that the son whom the Prophet Abraham had been commanded to offer as a sacrifice was the Prophet Ishmael ( peace be upon him ).
This diversity of tradition has resulted in the diversity of opinion among the scholars of Islam.
Some of them e.g.
Ibn Jarir and Qadi `Iyad, have expressed the firm opinion that the son was the Prophet Isaac.
Others, like Ibn Kathir have given the verdict that it were the Prophet Ishmael.
There ware others who are un-certain and wavering, e.g.
Jalaluddin Suyuti.
However, a deep inquiry into the question establishes the fact that the son intended to be offered as a sacrifice was the Prophet Ishmael.
The following are the arguments: ( 1 ) As stated by the Qur'an above, at the time of his emigration from the country, the Prophet Abraham had prayed for a righteous son and in answer to it, Allah had given him the good news of a clement boy.
The context shows that this prayer was made at a time when he was childless, and the boy whose good news was given was his first-born child.
Then, this also becomes obvious froth the Qur'anic story that when the child grew up to boyhood, he was inspired to offer him as an offering.
Now, it is established beyond any doubt that the Prophet Abraham's first-born son was the Prophet Ishmael and not the Prophet Isaac.
The Qur'an itself has stated the order between the two sons, thus: " All praise be to Allah Who has given me sons like Ishmael and Isaac in my old age. " ( Ibrahim: 39 ).
( 2 ) The words used in the Qur'an with regard to the Prophet Isaac while giving the good news of his birth are: " And they gave him the good news of the birth of a son, possessing knowledge, ( 'alim ).
" ( AdhDhariyat: 28 " Do not be afraid: we give you the good news of a son, possessing knowledge. " (AI-Hijr: 53 ).
But the son, the good news of whose birth has been given here; has been called a clement ( halim ) son.
This shows that the two sons had distinctive qualities, and the offering had been asked of the clement son and not of the son possessing knowledge.
( 3 ) Along with giving the good news of the birth of the Prophet Isaac in the Qur'an, the good news of the birth of a grandson like Jacob was also given: 'Then We gave her the good news of Isaac, and after Isaac of Jacob." ( Hud: 71 ).
Now obviously, if about the son along with the news of whose birth the news of a worthy son to be born to him had also been given, the Prophet Abraham was shown a vision that he was sacrificing him, he would never have understood that he was being inspired to offer that very son as an offering.
'Allama Ibn Jarir contends that the Prophet Abraham might have been shown this vision at a time when Jacob had already been born to the Prophet Isaac.
But this is, in.
fact, a very weak reply to the argument.
The Qur'an says: 'When the boy became able to work with his father, " then he was shown the vision Anyone who reads these words with an unbiased mind will have the image of an 8 to 10 years lad beforc him.
No one can imagine that these words had been used about a young man having children.
( 4 ) Allah, at the end of the story, says: " We gave him the good news of Isaac, a Prophet among the righteous. " This clearly shows that it was not the same son, whom he had been inspired to offer as a sacrifice; but before this the good news of some other son had been given; then when he grew up and became able to work with his father, it was commanded to sacrifice him.
Afterwards, when the Prophet Abraham came through this test successfully, he was given the good news of the birth of another son, the Prophet Isaac ( may peace be upon him ).
This order of the events conclusively proves that the son whom the Prophet Abraham had been commanded to sacrifice was not Isaac but another son who had been born several years beforc him, 'Allama Ibn Jarir rejects this express argument, saying that in the beginning only the good news of the birth of the Prophet Isaac had been given.
Then, when he became ready to be scarificed for the sake of Allah's approval and pleasure, it was rewarded in the form of the good news of his Prophethood.
But this reply to the argument is weaker still.
If it had really been so, AIlah would not have said: 'We gavc him the good news of Isaac, a Prophet among the righteous," but "We gave him the good news that this same son of yours would be a Prophet among the righteous." ( 5 ) Authentic traditions confirm that the horns of the ram which was slaughtered as a ransom for the Prophet Ishmael remained preserved in the Holy Ka'bah till the time of Hadrat 'Abdullah bin Zubair.
Afterwards when Hajjaj bin Yusuf besieged Ibn Zubair in the Ka'bah and demolished the Kab'bah, the horns also were destroyed.
Both Ibn 'Abbas and 'Amir Sha'bi; testify that they had seen the horns in the Ka'bah.
( Ibn Kathir ).
This is a proof of the fact that the event of the sacrifice had taken place in Makkah and not in Syria, and concerned the Prophet Ishmael.
That is why a relic of it had been preserved in the Holy Ka'bah built by the Prophets Abraham and Ishmael.
( 6 ) The Arab traditions confirmed that this event of the sacrifice had taken place in Mina ( near Makkah ), and it was not only a tradition but practically also it had been a part of the Hajj rites for centuries.
Even until the time of the Holy Prophet people used to offer the animal sacrifice in Mina at the place where the Prophet Abraham had offered the sacrifice.
Afterwards when the Holy Prophet was raised as a Prophet, he also maintained and continued the same tradition; so that even till today sacrifices are offcrcd in Mina on the 10th of Dhil-Hajj.
This continual practice of 4,500 years or so is an undeniable proof of the fact that the heirs to the tradition of sacrifice made by the Prophet Abraham have been the descendents of the Prophet Ishmael and not of the Prophet Isaac.
There has never been any such tradition among the descendents of the Prophet Isaac according to which the whole community might have offered the sacrifice at one and the same time and regarded it as a continuation of the sacrifice made by the Prophet Abraham.
In the face of such arguments it appears strange how the idea of the Prophet Isaac's being the son offered as the sacrifice spread among the Muslim community itself.
If the Jews might have tried to attribute the honour to their ancestor, the Prophet Isaac, by depriving the Prophet Ishmael of it, it would be understandable.
But the question is: How did a large number of the Muslims come to accept this wrong notion? A very satisfactory answer to this question has been given by 'Allama Ibn Kathir in his commentary.
He says: "The reality is known to Allah alone but it appears that all the sayings ( in which the Prophet Isaac has been mentioned as the son offered as a sacrifice ) are related from Ka`b Ahbar.
This man, when he became a Muslim in the time of Hadrat 'Umar, used to relate before him the contents of the ancient Jewish and Christian scriptures, and Hadrat 'Umar would hear them.
On this basis, the other people also began to listen to him, andstarted relating every mixture of the truth and falsehood that they heard from him, whereas this Ummah did not stand in need of anything whatever from the store of his knowledge and information.' This thing is further explained by a tradition from Muhammad bin Ka'b al-Kurzi He says that once during his presence the question whether the son offered as a sacrifice was the Prophet Isaac or the Prophet Ishmael arose before Hadrat 'Umar bin 'Abdul `Aziz.
Among them at that time was a person who had been a Jewish scholar but had become a sincere Muslim afterwards.
He said, " O Commander of the Faithful! By God it was Ishmael, and the Jews know it, but claim on account of their jealousy of the Arabs that it was the Prophet Isaac. " ( Ibn Jarir ).
When the two things are put side by side, it becomes evident that actuaul it was the Jewish propaganda that spread among the Muslims who have always been unbiased in scholastic literary matters, a large number of them accepted the statements of the Jews as a historic truth, which they presented as historical traditions with reference to the ancient scriptures, and did not realize that these were based on prejudice instead of knowledge.

*68) This sentence throws light on the real object for which this event of the Prophet Abraham's sacrifice has been related here.
From the race of his two sons arose two great nations in the world.
First, the children of Israel, from whose house two major religions ( Judaism and Christianity ) emerged, which dominated and won over large human populations.
Second, the children of Ishmael, who were the religious leaders and guides of All the Arabs at the time of the revelation of the Qur'an, and the tribe of Quraish of Makkah at that time held the most important position among them.
Whatever eminence these two branches of the offspring of the Prophet Abraham attained became possible only on account of their connection and relation with the Prophet Abraham and his two illustrious sons; otherwise, God alone knows how many such families have arisen in the world and been assigned to oblivion.
Now, Allah relates the most glorious event of the history of this family and makes both its branches realize that whatever honour and eminence they have attained in the world, has been due actually to the great traditions of God-worship and sincerity and obedience, which were set by their ancestors, the Prophets Abraham and Ishmael and Isaac ( may peace be upon them all ).
He tells them: `The great blessings which We bestowed on them, were not bestowed arbitrarily and haphazardly: We did not just pick out a person and his two sons blindly and blessed them, but they gave definite proofs of their loyalty and faithfulness to their real Master and then became deserving of His favours.
Now, you cannot become entitled to those favours merely on the basis of your pride of descent, for We shall see who among you is righteous and who is wicked and then deal with him accordingly."
 

Ibrahim's Emigration, the Test of the Sacrifice of Isma`il, and how Allah blessed Him Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said: وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ - رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ ( Verily, I am going to my Lord.
He will guide me! My Lord! Grant me (offspring ) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left.
Allah said: فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ ( So We gave him the glad tidings of a forbearing boy. ) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq.
The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old.
According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son.
But here they falsely inserted the name of Ishaq.
This is not right because it goes against what their own Scripture says.
They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs.
They were jealous of them, so they added this idea and changed the meaning of the phrase "only son" to mean `the only son who is with you,' because Isma`il had been taken with his mother to Makkah.
But this is a case of falsification and distortion, because the words "only son" cannot be said except in the case of one who has no other son.
Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test. فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ ( And, when he (his son ) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran ( i.e., Makkah ), to see how they were doing.
It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best.
It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata' Al-Khurasani, Zayd bin Aslam and others that فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ ( And, when he (his son ) was old enough to walk with him,) means, when he became a young man and was able to work as his father did. فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى ( And, when he (his son ) was old enough to walk with him, he said: "O my son! I have seen in a dream that I am slaughtering you.
So look what you think!") `Ubayd bin `Umayr said, "The dreams of the Prophets are revelation," then he recited this Ayah: قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى ( he said: "O my son! I have seen in a dream that I am slaughtering you.
So look what you think!" ).
He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father. قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ ( He said: "O my father! Do that which you are commanded..." ) meaning, `obey the command of Allah and sacrifice me.' سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ ( if Allah wills, you shall find me of the patient. ) meaning, `I will be patient and will seek the reward for that with Allah.' He, may peace and blessings be upon him, believed in what had been promised.
Allah said: وَاذْكُرْ فِى الْكِتَـبِ إِسْمَـعِيلَ إِنَّهُ كَانَ صَـدِقَ الْوَعْدِ وَكَانَ رَسُولاً نَّبِيّاً - وَكَانَ يَأْمُرُ أَهْلَهُ بِالصَّـلَوةِ وَالزَّكَـوةِ وَكَانَ عِندَ رَبِّهِ مَرْضِيّاً ( And mention in the Book Isma`il.
Verily, he was true to what he promised, and he was a Messenger, (and ) a Prophet.
And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) ( 19:54-55 ). فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ ( Then, when they had both submitted themselves, and he had laid him prostrate on his forehead; ) means, when both of them had pronounced the Shahadah and remembered Allah -- Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die.
Or it was said that "submitted themselves" means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father.
This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others.
lThe meaning of the phrase "and he had laid him prostrate on his forehead" is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him.
Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said: وَتَلَّهُ لِلْجَبِينِ ( and he had laid him prostrate on his forehead; ) means, "He turned him upside down on his face." Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, "When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first.
Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared.
Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles.
Then he laid him prostrate on his face.
Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.' He started to take it off, then he was called from behind: أَن يإِبْرَهِيمُقَدْ صَدَّقْتَ الرُّؤْيَآ ( O Ibrahim! You have fulfilled the dream! ) Ibrahim turned, and saw a fine, horned, white ram." Ibn `Abbas said, "We used to look for similar types of rams." Hisham mentioned this Hadith at length in Al-Manasik. وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَآ ( We called out to him: "O Ibrahim! You have fulfilled the dream!" ) means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.' As-Suddi and others said that he passed the knife over Isma`il's neck, but it did not cut him at all, because a sheet of copper was placed between them.
Ibrahim was called at that point, and it was said: قَدْ صَدَّقْتَ الرُّؤْيَآ ( You have fulfilled the dream! ) Allah says; إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ ( Verily, thus do We reward the doers of good. ) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.' As Allah says: فَإِذَا بَلَغْنَ أَجَلَهُنَّ فَأَمْسِكُوهُنَّ بِمَعْرُوفٍ أَوْ فَارِقُوهُنَّ بِمَعْرُوفٍ وَأَشْهِدُواْ ذَوَى عَدْلٍ مِّنكُمْ وَأَقِيمُواْ الشَّهَـدَةَ لِلَّهِ ذَلِكُمْ يُوعَظُ بِهِ مَن كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الاٌّخِرِ وَمَن يَتَّقِ اللَّهَ يَجْعَل لَّهُ مَخْرَجاً - وَيَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَـلِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَىْءٍ قَدْراً ( And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty ).
And He will provide him from ( sources ) he never could imagine.
And whosoever puts his trust in Allah, then He will suffice him.
Verily, Allah will accomplish his purpose.
Indeed Allah has set a measure for all things.) ( 65:2-3 ).
On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it -- unlike some of the Mu`tazilah.
The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom.
The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son.
Allah says: إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ ( Verily, that indeed was a manifest trial. ) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him.
Allah said: وَإِبْرَهِيمَ الَّذِى وَفَّى ( And of Ibrahim who fulfilled all that. ) ( 53:37 ), and وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ ( And We ransomed him with a great sacrifice ).
It was reported that Ibn `Abbas, may Allah be pleased with him, said, "A ram which had grazed in Paradise for forty years." Imam Ahmad recorded that Safiyyah bint Shaybah said, "A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah ﷺ sent for `Uthman bin Talhah, may Allah be pleased with him." On one occasion she said, "I asked `Uthman, `Why did the Prophet call you' He said, `The Messenger of Allah ﷺ said to me, «إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا، فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّي» ( I saw the horns of the ram when I entered the House i.e., the Ka`bah, and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper. )"' Sufyan said, "The horns of the ram remained hanging in the House until it was burned, and they were burned too." This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him.
The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah ﷺ was sent.
And Allah knows best. Reports which state that the One Who was to be sacrificed was Isma`il, and that this is Correct with Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata' and others reported from Ibn `Abbas that it was Isma`il, peace be upon him.
Ibn Jarir narrated that Ibn `Abbas said, "The one who was ransomed was Isma`il, peace be upon him.
The Jews claimed that it was Ishaq, but the Jews lied." It was reported that Ibn `Umar said, "The sacrifice was Isma`il." Ibn Abi Najih said, narrating from Mujahid, "It was Isma`il, peace be upon him." This was also the view of Yusuf bin Mihran.
Ash-Sha`bi said, "It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah." Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him.
Ibn Ishaq said, "I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.' We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says: وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ ( And We gave him the glad tidings of Ishaq -- a Prophet from the righteous ), and فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ ( So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub ) ( 11:71 ).
He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son.
The one whom He commanded him to sacrifice can only have been Isma`il." Ibn Ishaq said, "I heard him say that often." Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria.
`Umar said to him, "This is something about which I have never given any thought, but I see that it is as you say." Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars.
`Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that.
Muhammad bin Ka`b said, "I was with `Umar bin `Abd Al-`Aziz.
`Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice' He said, `Isma`il.
By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command.
So they denied that and claimed that it was Ishaq, because he is their father."' `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, "I asked my father about which son was to be sacrificed -- was it Isma`il or Ishaq" He said, "Isma`il." This was mentioned in Kitab Az-Zuhd.
Ibn Abi Hatim said, "I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him."' He said, "And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il." Al-Baghawi said in his Tafsir, "This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi." This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala'. وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ ( And We gave him the glad tidings of Ishaq -- a Prophet from the righteous. ) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq.
This is also mentioned in Surah Hud ( 11:71 ) and in Surat Al-Hijr ( 15:53-55 ). نَبِيّاً ( a Prophet ) means, from him there will come a righteous Prophet. وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ ( We blessed him and Ishaq.
And of their progeny are (some ) that do right, and some that plainly wrong themselves.) This is like the Ayah: قِيلَ ينُوحُ اهْبِطْ بِسَلَـمٍ مِّنَّا وَبَركَـتٍ عَلَيْكَ وَعَلَى أُمَمٍ مِّمَّن مَّعَكَ وَأُمَمٌ سَنُمَتِّعُهُمْ ثُمَّ يَمَسُّهُمْ مِّنَّا عَذَابٌ أَلِيمٌ ( It was said: "O Nuh! Come down (from the ship ) with peace from Us and blessings on you and on the people who are with you, but people to whom We shall grant their pleasures ( for a time ), but in the end a painful torment will reach them from Us.") ( 11:48 )

( And We gave him tidings of the birth of Isaac, a Prophet of the righteous ) of the messengers.

And We gave him the glad tidings of Ishaque (Isaac) a Prophet from the righteous.

Page 450 English transliteration