وَ لَقَدْ And verily نَادٰىنَا called Us نُوْحٌ Nuh فَلَنِعْمَ and Best الْمُجِیْبُوْنَؗۖ (are We as) Responders! وَ نَجَّیْنٰهُ And We saved him وَ اَهْلَهٗ and his family مِنَ from الْكَرْبِ the distress الْعَظِیْمِؗۖ the great 37. As-Saffat Page 449 وَ جَعَلْنَا And We made ذُرِّیَّتَهٗ his offspring هُمُ [they] الْبٰقِیْنَؗۖ the survivors وَ تَرَكْنَا And We left عَلَیْهِ for him فِی among الْاٰخِرِیْنَؗۖ the later generations سَلٰمٌ Peace be عَلٰی upon نُوْحٍ Nuh فِی among الْعٰلَمِیْنَ the worlds اِنَّا Indeed We كَذٰلِكَ thus نَجْزِی [We] reward الْمُحْسِنِیْنَ the good-doers اِنَّهٗ Indeed he مِنْ (was) of عِبَادِنَا Our slaves الْمُؤْمِنِیْنَ believing ثُمَّ Then اَغْرَقْنَا We drowned الْاٰخَرِیْنَ the others وَ اِنَّ And indeed مِنْ among شِیْعَتِهٖ his kind لَاِبْرٰهِیْمَۘ (was) surely Ibrahim اِذْ When جَآءَ he came رَبَّهٗ (to) his Lord بِقَلْبٍ with a heart سَلِیْمٍ sound اِذْ When قَالَ he said لِاَبِیْهِ to his father وَ قَوْمِهٖ and his people مَا ذَا What is it تَعْبُدُوْنَۚ you worship اَىِٕفْكًا Is it falsehood اٰلِهَةً gods دُوْنَ other than اللّٰهِ Allah تُرِیْدُوْنَؕ (that) you desire فَمَا Then what ظَنُّكُمْ (do) you think بِرَبِّ about (the) Lord الْعٰلَمِیْنَ (of) the worlds فَنَظَرَ Then he glanced نَظْرَةً a glance فِی at النُّجُوْمِۙ the stars فَقَالَ And he said اِنِّیْ Indeed I am سَقِیْمٌ sick فَتَوَلَّوْا So they turned away عَنْهُ from him مُدْبِرِیْنَ departing فَرَاغَ Then he turned اِلٰۤی to اٰلِهَتِهِمْ their gods فَقَالَ and said اَلَا Do not تَاْكُلُوْنَۚ you eat مَا What (is) لَكُمْ for you لَا not تَنْطِقُوْنَ you speak فَرَاغَ Then he turned عَلَیْهِمْ upon them ضَرْبًۢا striking بِالْیَمِیْنِ with his right hand فَاَقْبَلُوْۤا Then they advanced اِلَیْهِ towards him یَزِفُّوْنَ hastening قَالَ He said اَتَعْبُدُوْنَ Do you worship مَا what تَنْحِتُوْنَۙ you carve وَ اللّٰهُ While Allah خَلَقَكُمْ created you وَ مَا And what تَعْمَلُوْنَ you make قَالُوا They said ابْنُوْا Build لَهٗ for him بُنْیَانًا a structure فَاَلْقُوْهُ and throw him فِی into الْجَحِیْمِ the blazing Fire فَاَرَادُوْا And they intended بِهٖ for him كَیْدًا a plot فَجَعَلْنٰهُمُ but We made them الْاَسْفَلِیْنَ the lowest وَ قَالَ And he said اِنِّیْ Indeed I am ذَاهِبٌ going اِلٰی to رَبِّیْ my Lord سَیَهْدِیْنِ He will guide me رَبِّ My Lord هَبْ grant لِیْ me مِنَ of الصّٰلِحِیْنَ the righteous فَبَشَّرْنٰهُ So We gave him the glad tidings بِغُلٰمٍ of a boy حَلِیْمٍ forbearing فَلَمَّا Then when بَلَغَ he reached مَعَهُ the (age of) working with him السَّعْیَ the (age of) working with him قَالَ he said یٰبُنَیَّ O my son اِنِّیْۤ Indeed, I اَرٰی have seen فِی in الْمَنَامِ the dream اَنِّیْۤ that I am اَذْبَحُكَ sacrificing you فَانْظُرْ so look مَا ذَا what تَرٰی ؕ you consider قَالَ He said یٰۤاَبَتِ O my father افْعَلْ Do مَا what تُؤْمَرُ ؗ you are commanded سَتَجِدُنِیْۤ You will find me اِنْ if شَآءَ Allah wills اللّٰهُ Allah wills مِنَ of الصّٰبِرِیْنَ the patient ones 37. As-Saffat Page 450 فَلَمَّاۤ Then when اَسْلَمَا both of them had submitted وَ تَلَّهٗ and he put him down لِلْجَبِیْنِۚ upon his forehead وَ نَادَیْنٰهُ And We called out to him اَنْ that یّٰۤاِبْرٰهِیْمُۙ O Ibrahim! قَدْ Verily صَدَّقْتَ you have fulfilled الرُّءْیَا ۚ the vision اِنَّا Indeed We كَذٰلِكَ thus نَجْزِی [We] reward الْمُحْسِنِیْنَ the good-doers اِنَّ Indeed هٰذَا this لَهُوَ was surely الْبَلٰٓؤُا the trial الْمُبِیْنُ clear وَ فَدَیْنٰهُ And We ransomed him بِذِبْحٍ with a sacrifice عَظِیْمٍ great وَ تَرَكْنَا And We left عَلَیْهِ for him فِی among الْاٰخِرِیْنَۖ the later generations سَلٰمٌ Peace be عَلٰۤی on اِبْرٰهِیْمَ Ibrahim كَذٰلِكَ Thus نَجْزِی We reward الْمُحْسِنِیْنَ the good-doers اِنَّهٗ Indeed he (was) مِنْ of عِبَادِنَا Our slaves الْمُؤْمِنِیْنَ believing وَ بَشَّرْنٰهُ And We gave him glad tidings بِاِسْحٰقَ of Ishaq نَبِیًّا a Prophet مِّنَ among الصّٰلِحِیْنَ the righteous وَ بٰرَكْنَا And We blessed عَلَیْهِ him وَ عَلٰۤی and [on] اِسْحٰقَ ؕ Ishaq وَ مِنْ And of ذُرِّیَّتِهِمَا their offspring مُحْسِنٌ (are) good-doers وَّ ظَالِمٌ and unjust لِّنَفْسِهٖ to himself مُبِیْنٌ۠ clear
(37:75) Noah39 had called upon Us (earlier).40 See, how excellent We were in answering him!
(37:76) We delivered him and his household from the great calamity;41
(37:77) and made his offspring the only ones to survive,42
(37:78) and We established for him a good name among posterity.
(37:79) Peace be upon Noah among all the nations.43
(37:80) Thus do We reward all those who do good.
(37:81) Surely he was one of Our truly believing servants.
(37:82) Thereafter We caused the others to be drowned.
(37:83) Abraham was on the self-same way (as Noah).
(37:84) When he came to his Lord with a pure heart,44
(37:85) and said to his father and his people:45 “Whom do you worship?
(37:86) Is it false deities that you want to serve rather than Allah?
(37:87) What do you think of the Lord of the whole Universe?”46
(37:88) Then47 he looked carefully at the stars48
(37:89) and said: “I am sick.”49
(37:90) So turning their backs, they went away from him.50
(37:91) Then he went quietly to the (temple of the deities) and said: “What is the matter with you, why do you not eat?51
(37:92) What is the matter with you, why do you not speak?”
(37:93) Then he turned upon them, striking them with his right hand,
(37:94) whereupon people came to him running.52
(37:95) Abraham said to them: “Do you worship what you yourselves have carved with your own hands
(37:96) while it is Allah Who has created you and all that you make?”
(37:97) They spoke among themselves: “Build him a pyre and then throw him into the furnace.”
(37:98) They had contrived an evil plan against him, but We abased them all.53
(37:99) Abraham said:54 “I am going to my Lord;55 He will guide me.
(37:100) Lord, grant me a righteous son.”56
(37:101) (In response to this prayer) We gave him the good news of a prudent boy;57
(37:102) and when he was old enough to go about and work with him, (one day) Abraham said to him: “My son, I see in my dream that I am slaughtering you.58 So consider (and tell me) what you think.”59 He said: “Do as you are bidden.60 You will find me, if Allah so wills, among the steadfast.”
(37:103) When both surrendered (to Allah's command) and Abraham flung the son down on his forehead,61
(37:104) We cried out:62 “O Abraham,
(37:105) you have indeed fulfilled your dream.63 Thus do We reward the good-doers.”64
(37:106) This was indeed a plain trial.65
(37:107) And We ransomed him with a mighty sacrifice,66
(37:108) and We preserved for him a good name among posterity.
(37:109) Peace be upon Abraham.
(37:110) Thus do We reward the good-doers.
(37:111) Surely he was one of Our believing servants.
(37:112) And We gave him the good news of Isaac,67 a Prophet and among the righteous ones.68
(37:113) And We blessed him and Isaac. Among the offspring of the two some did good and some plainly wronged themselves.
39. This relates to verses 72-74. If we bear in mind the content of those verses, it is evident why these stories are being narrated here.
40. Reference here is to the supplication of the Prophet Noah (peace be on him) in a state of utter despair after he had preached the truth to his people for centuries. This supplication is mentioned in the Qur’an in these words: “Then he called upon his Lord: ‘Verily 1am vanquished. So come to my aid’”, (al-Qamar 54:10).
41. The subtle point suggested here is that in the same manner that God had delivered the Prophet Noah (peace be on him) and his companions from the “great calamity”, He will also deliver the Prophet Muhammad (peace be on him) and his Companions from a similar calamity, the one they were facing at the hands of the Makkans.
42. This is open to the following two meanings: (i) The detractors of the Prophet Noah (peace be on him) were obliterated while only Noah’s progeny has survived. (ii) Almost all the human race was removed from the scene. Only the descendants of the Prophet Noah (peace be on him) survived and later populated the world. Generally, Qur’an-commentators prefer the latter interpretation, although the text of the Qur’an is not explicit in this regard. God alone knows the truth. (Ibn Kathir, Tafsir, comments on verse 77).
43. No one who would speak ill of the Prophet Noah (peace be on him) has survived. In contrast, for thousands of years since the Flood, praise has been constantly showered on him.
44, This means that a heart free of evil motives and intentions, exclusively turns to God. Moreover, this was done with a “pure heart”, that is a heart free from all errors relating to both belief and practice.
This is a heart that has been purged of unbelief, polytheism, scepticism, rebellion, egotism and evil intentions; a heart free from crookedness and complexity, free from evil inclinations and vile desires, free from rancor, envy and ill-will.
45. Fora detailed account of the Prophet Abraham’s story see also al- An‘am 6:74-84; Maryam 19:41-50, al-Anbiya’ 21:51-73; al-Shu‘ara’ 26:69-89, and al-‘Ankabut 29:16-27.
46. Abraham pointedly asked the unbelievers what their view of God was. Do they believe that their statues? of wood and stone are His equivalents? Do they ascribe partnership to them in God’s Divinity? Abraham asked them: can they really be God’s associates in His attributes and authority? Do they think they can indulge in this kind of blasphemy and still escape God’s Punishment?
47. This particular event is described in al-Anbiya’ 21:51-73 and al- ‘Ankabut 29:16-27.
48. Ibn Abi Hatim quotes Qatadah, the leading Qur’an-commentator of the generation of the Successors, that the Arabs used the expression (he looked upon the stars) in an idiomatic sense; the word nazar meaning “to consider”, “to ponder”. Ibn Kathir has given preference to this opinion. (Ibn Kathir, Tafsir, comments on verse 88.) Moreover, it is common knowledge that when one is seized with a question that deserves serious reflection, one tends to look up above for a while, before responding.
49. This is considered to be one of the three things about which the Prophet Abraham (peace be on him) is said to have lied during his life.
Before saying so, however, it should be ascertained whether at that time Abraham was really suffering from some indisposition (as he said) or whether he merely uttered this by way of pretext. If the former is the case, he cannot be considered a liar. We have discussed this point at length in Towards Understanding the Qur'an, Surah al-Anbiya’ 21: n. 60, Vol. V, pp. 275-277. (See also the writer’s work in Urdu, Rasa’il wa Masa’il, Vol. 2, pp. 35-39.)
50. This clarifies the actual situation. Apparently the members of Abraham’s community were on their way to attend a fair and they presumably asked him to accompany them. Abraham, however, excused himself on the grounds of his indisposition. Since his family members accepted his excuse and left him behind it is evident that he was suffering from some kind of indisposition, maybe a cold or cough or any other ailment with such visible signs. It is this which prompted his family members to go ahead without him (see vv. 89-90).
51. This indicates that a variety of food items were placed before idols as offerings.
52. This event is described here in a summarized form. Its details feature in Surah al-Anbiya’ (Surah 21). When Abraham’s people returned home they found that their idols had been demolished. They began to inquire and were told that the young Abraham used to speak ill of these idols. These people asked that Abraham be brought before them. A group of them then hastened to Abraham and brought him to the public assembly.
53. It is stated elsewhere in the Qur’an that God made the fire “coolness and safety” for Abraham, (al-Anbiya’ 21:69 and al-‘Ankabut 29:24). One learns, therefore, that while the unbelievers hurled the Prophet Abraham (peace be on him) into the fire, God saw to it that he remained safe. The wording of the verse that “the unbelievers had contrived an evil plan against him, but Allah abased them all” (verse 98), cannot be considered to mean that although they had wanted to throw the Prophet Abraham (peace be on him) into the fire, they could not do so. Instead, if one reads this verse in conjunction with the verses referred to above, it clearly emerges that what they were unsuccessful in doing was burning him to death, even though they did hurl him into the fire. Abraham’s miraculous survival established his inordinately exalted position and the unbelieving members of his community were publicly humiliated.
The purpose of narrating this incident is to warn the Quraysh who boasted of being Abraham’s descendants. They are being told that it is not they but Muhammad (peace be on him) who followed Abraham’s way. Now, if they resort to evil designs against the Prophet Muhammad (peace be on him) in the manner the unbelieving members of the Prophet Abraham’s people once did, they too will bite the dust. They may do whatever they wish to, but in no way will they be able to thwart the mission of the Prophet Muhammad (peace be on him).
54. After being delivered from the fire, Abraham decided to bid adieu’ to his homeland. He uttered the words, “I am going to my Lord” at the time of his departure.
55. Abraham’s words, “I am going to my Lord”, mean that he was leaving his hearth and home in God’s cause. His people had turned against him on account of his exclusive devotion and allegiance to God.
Also, there was no particular place to which Abraham could go. Hence, he was setting out for God’s sake, and in so doing, his trust was entirely in Him. He was ready to go wherever God wanted to take him.
56. It is evident from this supplication that at that time Abraham (peace be on him) had no children of his own. It also appears from other Qur’anic passages that he had left the country along with his wife and his nephew, Lot. In this situation the desire naturally arose within him that God grant him a righteous child whose presence would be a solace to him in this grievous state of exile.
57. This should not give rise to the misconception that this happy tiding of the birth of a son came instantly on the heels of Abraham's supplication. It appears from Surah Ibrahim 14:39 that it took many years before Abraham’s prayer was granted. According to the Bible, the Prophet Abraham (peace be on him) was 86 years old at the time of Ishmael’s birth (Genesis 16:16) and was 100 years old when Isaac was born (Genesis 21:5).
58. Itis noteworthy that the Prophet Abraham (peace be on him) did.
not dream that he had slaughtered his son; rather, he dreamt that he was slaughtering him. He, nonetheless, interpreted this dream to mean that he was directed to slaughter his son. It was for this reason that he prepared himself to carry out that task. The subtle point that whatever happened was a part of God’s plan is uncovered below in verse 105.
59. Abraham did not mention his dream to his son in order to seek the latter’s consent to carry out God’s command. Instead; he wanted to ascertain how righteous his son was. It is significant that Abraham’s prayer to God was to grant him “a righteous child”. The latter’s willingness to be slaughtered indicated that his prayer had been granted in full. Ishmael was thus not only his son in a biological sense, but was also a true descendant of Abraham in moral and spiritual terms.
60. It is clear from Ishmael’s words that he took his father’s dream to be an indication of God’s command. Had this indeed not been God’s command, the Qur’an would have indicated, whether explicitly or implicitly, that this was a misunderstanding. But there is nothing to show that this was a misunderstanding. This explains the Islamic doctrine that a Prophet's dream is one mode of revelation. Had the Prophet Abraham (peace be on him) erred in grasping the import of his dream, God would have corrected him. It is impossible for anyone who believes the Qur’an to be the Word of God to accept that God can commit such lapses.
61. Just as the Prophet Abraham (peace be on him) was about to undertake the slaughter, he placed his son with his face downwards. He did so because he did not wish to look at his son’s face lest out of overwhelming affection, his hand might falter while he was slaughtering him.
62. Concerning verses 103-104, some grammarians are of the opinion that the letter “wa” (in v. 104) means “then” rather than “and”. Thus the verses in question: “When both surrendered (to Allah’s command) and Abraham flung his son down on the forehead, then We cried out: ‘O Abraham ...’” Other grammarians, however, contest this interpretation. They are of the opinion that the answer to lamma (when) in verse 103 is omitted and has been left to the understanding of the reader. (Razi, al-Tafsir al-Kabir, comments on verse 104). The matter was of such tremendous proportions that rather than verbally express it, it was better left to the audience’s imagination. In other words, God witnessed how readily the age-stricken father had agreed to slaughter his own son whose birth he had sought so fervently, and the son also expressed his full readiness to be slaughtered for God’s pleasure. One can imagine how strongly this would have aroused God’s mercy and compassion for both Abraham and his son; how the loyalty of both of them would have endeared them to God. This too is better left to the imagination rather than stated in words, for words can never do full justice to it.
63. In his dream Abraham had seen himself slaughtering his son, but not that he had slaughtered him. So, when he had made all preparations for that act, God treated this as indicating that the actual object of the dream had been fulfilled. God’s purpose was not to take Ishmael’s life, but to ascertain the readiness of Abraham and Ishmael to do His will.
64. God does not put His righteous servants to test with a view to subjecting them to unnecessary hardship. Rather, these tests are meant to bring out their latent excellence and to help them attain higher ranks.
Also, God sees to it that they are safely rescued from the hardships in which they are placed. The Prophet Abraham’s readiness to sacrifice his son was sufficient for the bestowal of an exalted rank on him, one which would normally have only been granted to him after the performance of the act itself.
65. God did not want the Prophet Abraham (peace be on him) to slaughter his son. The purpose of the test was to ascertain whether Abraham held God’s pleasure dearer than everything else, including his son.
66. The reference here is to the ram, which according to both Islamic and Biblical sources, was made available to Abraham in order that it be sacrificed instead of his son. This is referred to as "the great sacrifice" in so far as it served as the ransom to preserve the son of God's obedient servant, Abraham. God made that ram the means for an unprecedented sacrifice. This incident is also known as "the great sacrifice" because God prescribed that believers should henceforth offer animal sacrifice and commemorate this great example of loyalty and selfless allegiance to Him.
67. One is faced here with the question of determining as to who was that son of the Prophet Abraham, he whom he wanted to sacrifice and who readily accepted to be sacrificed.
God tested Abraham and said to him, "Abraham! Take your son, your only son Isaac, whom you love, and go to the land of Moriah, and offer him there as a burnt offering upon one of the mountains of which I shall tell you", (Genesis 22:1-2).
This passage specifies Isaac and declares him to be the only son of the Prophet Abraham (peace be on him). At other places, however, the Bible speaks of a second son of Abraham as well. Let us consider the following Biblical passages as illustrative:
Now Sarai, Abram’s wife, bore him no children. She had an Egyptian maid whose name was Hagar; and Sarai said to Abram “Behold now, the Lord has prevented me from bearing children, go in to my maid; it may be that I shall obtain children by her.” And Abram hearkened to the voice of Sarai. So, after Abram had dwelt ten years in the land of Canaan, Sarai, Abram’s wife, took Hagar the Egyptian, her maid, and gave her to Abram her husband as wife.
And he went in to Hagar, and she conceived ... (Genesis 16:1-4).
And the angel of the Lord said to Hagar, “Behold, you are with child, and shall bear a son; you shall call his name Ishmael” (Genesis 16:11).
Abram was eighty-six years old when Hagar bore Ishmael to Abram, (Genesis 16:16).
And God said to Abram, “As for Sarai, your wife, ... I will give you a son by her; ... and you shall call his name Isaac ... Sarah shall bear to you Isaac at this season next year” ... Then Abraham took Ishmael his son and every male among the men of Abraham’s house and he circumcised the flesh of their foreskins that very day, as God had said to him. Abraham was ninety-nine years old 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. (Genesis 17:15-25).
Abraham was a hundred years old when his son Isaac was born to him. (Genesis 21:5)
These Biblical passages betray inner contradictions. For 14 years Ishmael was the only son of Abraham (peace be on him). If God had asked him to offer his only son, then this could only refer to Ishmael; for then he was his only son. Had God’s intent been that Isaac be the offering, the insistence on the only son would be incongruous.
However, even the traditions in the Islamic sources on this question are characterized by serious contradictions. The traditions narrated by Qur’an-commentators on the authority of Companions and Successors show considerable disagreement. One group of commentators, for example, affirms, on the basis of reports narrated by Companions and Successors, that it was Isaac who was earmarked for the sacrifice. To this group belong ‘Umar, ‘Ali, ‘Abd Allah ibn Mas‘ud, ‘Abbas ibn ‘Abd al-Muttalib, ‘Abd Allah ibn ‘Abbas, Abu Hurayrah, Qatadah, ‘Ikrimah, Hasan al-Basri, Sa‘id ibn Jubayr, Sha‘bi, Masruq, Makhul, Zuhri, ‘Ata’, Muqatil, Suddi, Ka’b al-Ahbar and Zayd ibn Aslam.
Another group, however, asserts that it was Ishmael who was marked for the sacrifice. Notable authorities of this group are Abu Bakr, ‘Ali, ‘Abd Allah ibn ‘Umar, ‘Abd Allah ibn ‘Abbas, Abu Hurayrah, Mu’awiyah, ‘Ikrimah, Mujahid, Yasuf ibn Mahran, Hasan al-Basri, Muhammad ibn Ka’b al-Qurazi, Sha’bi, Sa‘id ibn al-Musayyib, Dahhak, Muhammad ibn ‘Ali ibn al-Husayn (Muhammad al-Baqir), Rabi‘ ibn Anas and Ahmad ibn Hanbal.
When we compare the names in the two lists, we find that some names feature in both of them. In other words, at times two opposite views are ascribed to the same people. According to ‘Ikrimah, ‘Abd Allah ibn ‘Abbas identified Isaac on this count. ‘Ata’ ibn Abi Rabah, however, credits the same ‘Abd Allah ibn ‘Abbas with the following statement: “The Jews contend that it was Isaac; but the Jews lied”. Likewise, Hasan al-Basri appears in a report supporting the view that Isaac was the one who was to be sacrificed. On the contrary, in another report, ‘Amr ibn ‘Ubayd declares that Hasan al-Basri wholly subscribed to the view that it was Ishmael whom the Prophet Abraham (peace be on him) was asked to sacrifice.
As a result of this disagreement, Muslim scholars stand divided into two camps. Ibn Jabir, Qadi ‘Iyad and some others are of the firm view that Isaac was the intended offering. Ibn Kathir, Jalal al-Din al-Suyuti and some others appear undecided on the issue. In contrast, some scholars emphatically declare that Ishmael was the intended offering. A scrutiny of the whole issue, however, leads one to the view that beyond any shadow of doubt God’s command to the Prophet Abraham (peace be on him) was to sacrifice Ishmael. This view rests on the following pieces of evidence:
i. As already noted, while migrating from his home town the Prophet Abraham (peace-be on him) had prayed to God that he be blessed with a righteous son. In response, God gave him the glad tidings of the birth of a forbearing son. It is clear from the context that at the time he prayed he did not have a child.
These tidings, therefore, relate to the birth of his first child. It also emerges from the context that Abraham was directed to present the same son as.an offering. That Ishmael was his first son is indisputable. The Qur‘an speaks of his sons in the following order: “Abraham said: ... All praise be to Allah Who, despite my old age, has given me Ishmael and Isaac”. (Ibrahim 14:39.)
ii. All the Qur’anic references to Isaac designate him as a “knowledgeable son”. Instances in point are as follows: “They [the angels] announced to him (Abraham) the good news of (the birth of) a boy endowed with knowledge", (al-Dhāriyāt 51:28). They (the angels) said: "We give you (O Abraham) the good news of a wise boy", (al-Hijr 15:53). When the Qur'ān speaks of Ishmael, he is mentioned as a forbearing boy (see al-Şaffāt 37:101). The two sons thus had qualities distinct from each other. The Qur’anic command to sacrifice was meant for the "forbearing boy", that is, Ishmael, rather than for the boy "endowed with knowledge", that is, Isaac.
iii. While giving the good news about Isaac's birth, the Qur'ān also gave the good news of the birth of a son to him called Jacob: "We gave her (Abraham's wife) the good news of (the birth of) Isaac, and after Isaac, of Jacob", (Hūd 11:71). Thus the situation was the following: Abraham was given the tidings that a son (Isaac) would be born to him and that a worthy son Jacob) would be born to Isaac. Then Abraham (peace be on him) was shown in a vision that he was sacrificing his son. In the circumstance it would be well-nigh impossible for Abraham to conclude that he was being asked to offer Isaac as a sacrifice.
Ibn Jarīr al-Țabarī explains his viewpoint about the matter by saying that possibly Abraham had that vision after Jacob was born to Isaac. This, however, is a very tenuous contention. For the Qur'an states that the Prophet Abraham's dream belongs to the period when his son had become "old enough to go about and work with him", (al-Saffat 37:102). Anyone who pays an unbiased attention to this will consider it to refer to a young, say eight or ten-year-old boy, rather than to a fully grown adult who had already fathered a child.
iv. After narrating this whole account the Qur'ān concludes with the observation: "And We gave him the good news of Isaac, a Prophet and among the righteous ones", (al-Saffat 37:112). This, once again, establishes that Isaac was not to be sacrificed. Rather, the glad tiding about another son had been given earlier, and as he grew old enough to go about and work, God directed Abraham that he be sacrificed. After the Prophet Abraham (peace be on him) had successfully passed the test to which he was put, the good news of the birth of another son was given to him.
This sequence of events makes it clear that Isaac was not the son intended for the sacrifice. Rather, the allusion was to Ishmael who had been born 14 years earlier. Ibn Jarīr al-Țabarī dismisses this sequence of events, saying that the glad tidings related to Isaac's birth. Also, as he expressed his readiness to be sacrificed in order to obtain God's pleasure, he was rewarded with the conferment of the Messenger's office. This, however, is an even less convincing and less plausible statement than the one already cited. Had Isaac been the intended offering, the Qur'ān would not have said: "And We gave him the good news of Isaac, a Prophet and among the righteous ones", (v. 112). Rather, it would have been mentioned: "And We gave him the good news that this son of yours will be a Prophet among the righteous ones".
v. Authentic reports indicate that the horns of the ram which was slaughtered as a ransom for Ishmael were preserved inside the Ka'bah up to the days of 'Abd Allah ibn al-Zubayr. At a later date, when Hajjāj ibn Yūsuf laid siege on 'Abd Allāh ibn al- Zubayr inside the Ka'bah and demolished it, these horns were lost. Both 'Abd Allāh ibn'Abbās and Sha'bī testify that they saw these horns inside the Ka'bah. (Ibn Kathīr, Tafsīr, comments on verses 107–113). This also proves that the offering was made in Makkah, not in Syria, and that it was Ishmael who was to be sacrificed. That is why this relic was befittingly preserved within the precincts of the Ka'bah, which had been built by the Prophets Abraham and Ishmael (peace be on them).
vi. The Arabs have held on to the belief down the ages that the event of the offering took place in Minā. This was far from being a mere report. Since the time of the event till the life- time of the Prophet Muhammad (peace be on him), the Arabs used to sacrifice their animals, as one of their pilgrimage rites.
They did this at the spot where the Prophet Abraham (peace be on him) had made the offering. This rite was retained as part of Hajj by the Prophet Muhammad (peace be on him). Up to this day, millions of pilgrims sacrifice their animals in Minā.
This practice, for more than four and a half thousand years, conclusively establishes that Ishmael was the intended offering.
Significantly, no such rite is performed by Isaac's descendants.
Furthermore, Ishmael's people have observed this practice for centuries in order to commemorate the offering that involved the Prophets Abraham and Ishmael (peace be on them). (Ibn Kathīr, Tafsīr, comments on verses 107-113, Faşl fi Dhikr al-Āthār al-Wāridah 'an al-Salaf fi anna al-Dhabīh man huwa?; Țabarī, Tafsīr, comments on verse 107.)
In the face of these incontrovertible pieces of evidence it is astonishing how even some Muslims entertained the idea that Isaac was the intended offering. The Jewish insistence on conferring this honor on their progenitor, Isaac, is understandable. However, it defies one’s understanding why so many Muslims endorsed this Jewish claim. Ibn Kathir offers the following answer to this intriguing question:
The truth is known to God alone. Nonetheless, it appears that all the reports identifying Isaac as the intended offering have originated from Ka’b al-Ahbar. When he embraced Islam during Caliph ‘Umar’s era, he occasionally narrated to the Caliph passages from the Jewish and Christian Scriptures. Others [that is, other Companions] too, received similar reports from him, irrespective of their authenticity. The Muslims did not stand in need of any report from these sources. (Ibn Kathir, Tafsir, comments on verses 107-113, Fasl fi Dhikr al-Athar al-Waridah ‘an al-Salaf fi anna al-Dhabih man huwa?)
The issue is further elaborated in a report on the authority of Muhammad ibn Ka’b al-Qurazi. He states:
There was discussion at the court of Caliph ‘Umar ibn ‘Abd al- - ‘Aziz on the issue as to who was the intended offering: Isaac or Ishmael. Among those present there was a devout Muslim who had converted from Judaism to Islam. He remarked: “O Commander of the Faithful! By God, it was Ishmael. This fact is well known to the Jews. However, swayed by their jealousy towards the Arabs, they confer this honor upon Isaac”. (Tabari, Tafsir, comments on verse 107.)
In sum, it was as a result of Jewish propaganda that some Muslims bought the story of Isaac being the intended offering. Since the Muslims were unbiased on these academic issues, they uncritically accepted false reports paraded by the Jews as scriptural statements. They failed to discern the Jewish ploy permeating such reports.
68. This brings out the lesson inherent in the Prophet Abraham’s story. Two major communities emerged from the Prophet Abraham’s two sons. One of them were the Children of Israel among whom there emerged two major religions — Judaism and Christianity. The other were the Children of Ishmael. At the time the Qur’an was revealed, they were considered the leaders of the whole of Arabia. Among them were the Quraysh of Makkah, who occupied a pre-eminent position in the whole of Arabia. After relating this most important event in the history of this family, God reminds them that they were exalted to great heights. This was in recognition of their godliness, sincerity and submission to God, as exemplified by their ancestors — the Prophets Abraham, Ishmael and Isaac (peace be on them). God endowed His bounties on them according to His plan. This was not a haphazard bestowal of His grace. The descendants of these Prophets cannot lay claim to the endowment of the same favors simply because of their blood ties with their ancestors. Rather, God will test them as to whether they are righteous or wrong-doers and He will treat them accordingly.