Prophet Ishaq (Isaac) (pbuh) Part 13

O Allah, I take refuge with You from misleading or getting misled; making mistakes or being made to make mistakes; doing wrong or being made to act wrongly; and (from) acting ignorantly or being made to act with ignorance. O Allah Mighty is Your protection, Holy are Your names, Sublime are Your praises, and there is no god besides You. In the name of Allah, sufficient for me is Allah. I rely O Allah, and there is no power and strength except with Allah. O Allah, strengthen my heart and let truth appear on my tongue. We implore Allah Almighty to help us serve His cause and render our work for His Sake. I praise Allah, except whom there is none to be worshiped, who is the Ruler of the world. He is innocent and pure free from all blemishes, defects, flaws, or shortcomings. He gives refuge and sustains all.

Peace and blessings of Allah be upon * ?? ? ??? ?★* 。 ??° 。* °? ? ? ★... Khatim al-Nubiyyin our beloved Prophet and Messenger and his family.* ?? ? ??? ?★* 。 ??° 。* °? ? ? ★...

We again call you and your men and your army towards Allah who is worthy of all respect and esteem.

I have thus discharged again my duty of conveying His message and advice. You should accept it, May peace be on the followers of the guidance.

To all whom these presents shall come, May peace be on the followers of the guidance.

We continue to invite you to accept the obedience, sympathy, and love of Allah Who is One and Who is without an associate. You should follow his prophet’s and messengers (Peace (Salaam) on (all) the Prophets and Messengers) and should believe in the message of Allah which they have brought.

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Prophet Ishaq (Isaac) (pbuh) Part 13

Surah As-Saffat 37:99-113

And he said, "I am going to my Lord. He will show me the way. [99] 0 my Lord, bless me with a righteous son." [100] So, We gave him the good news of a forbearing boy. [101] Thereafter, when he reached an age in which he could work with him, he said, "0 my little son, I have seen in a dream that I am slaughtering you, so consider, what do you think? " He said, "0 my dear father, do what you have been ordered to do. You will find me, insha Allah, (if Allah wills) one of those who endure patiently." [102] So, (it was a great episode) when both of them submitted themselves (to Allah's will), and he laid him on his forehead [103] and then We called out to him, "0 Ibrah'im, you did make the dream come true!' This is how We reward those who are good in deeds. [I04] This was indeed a trial that clearly demonstrated (their obedience). [I06] And We ransomed him with a great sacrifice. [107] and We left for him (a word of praise ) among the later people, [108] (that is,)" Salam be on Ibrahim! [109] This is how We reward those who are good in deeds. [110] Surely, he is among Our believing servants. [111] And We gave him the good news of Ishaq, a prophet from among the righteous. [112] And We did bless him, and Ishaq - and among the progeny of both of them, some are good and some are utterly unjust to their own selves. [113]

Commentary The sacrifice of a son

Another event in the blessed life of Sayyidna Ibrahim has been described in the verses cited above. This is the event of the sacrifice of his first-born son in the way of Allah.

Explanatory Notes on the verses

The first verse (99) opens with the words:

(And he said, "I am going to my Lord.. .). Sayyidna Ibrahim (pbuh) said this at a time when he was totally disappointed by his countrymen, for nobody except Sayyidna Lut (Lot) (pbuh), his nephew, was willing to believe in him. The statement:

(I am going to my Lord) means that he will leave the abode of disbelief and go to a place whereto Allah Ta'ala has commanded him to go, a place where he will be able to worship his Lord in peace. So, he started on a journey accompanied by his blessed wife, Sayyidah Sarah (ra) and his nephew, Sayyidna Lut (pbuh). After having passed through different areas of Iraq, he finally reached Syria. Sayyidna Ibrahim (pbuh) had no children until then, therefore, he made the prayer mentioned in the next verse (100)

                                             He said:

(0 my Lord, bless me with a righteous son."- 100). His prayer was answered and Allah Ta'ala gave him the good news of the birth of a son.

Thus, by saying 'forbearing' in:

(So, We gave him the good news of a forbearing boy- 1O1), it was indicated that this newborn would demonstrate such patience, control and forbearance in his life as would be exemplary in the world. The birth of this son had a background of its own. When Sayyidah Sarah (ra), realized that she is not being blessed with children, she took herself to be barren. On the other hand, the Pharaoh had given his daughter named Hajirah (ra) as gift to Sayyidah Sarah, so that she could help her in household chores. Sayyidah Sarah passed on this very Hajirah as gift to Sayyidna Ibrahim who married her. Then the son mentioned here was born to this Hajirah and he was named Isma'il (pbuh).

In verse 102, it was said:

(Thereafter, when he reached an age in which he could work with him, he said, "0 my little son, I have seen in a dream that I am slaughtering you, so consider, what do you think?"). From some narrations, it appears that this dream was shown to Sayyidna Ibrahim (pbuh) for three consecutive days (Qurtubi).

Then, it already stands settled that the dream of blessed prophets is a revelation (wahy). Therefore, this dream meant that Allah Ta'ala was asking Sayyidna Ibrahim to slaughter his firstborn son. For that matter, this command could have been revealed directly through an angel. But, the wisdom behind communicating it through a dream was to unravel the obedience of Sayyidna Ibrahim (pbuh) at its most sublime form. A command given through a dream could have a lot of room for interpretations and excuses by the human self. But, this was Sayyidna Ibrahim (pbuh). He did not take to the way of excuses. On the contrary, he simply bowed down (sans interpretations, sans hesitations) before the command of his Lord. (Tafsir Kabir)

In addition to that, the purpose of the great Creator here was neither to have Sayyidna Isma'il (pbuh) be slaughtered actually, nor was it to make it binding upon Sayyidna Ibrahim (pbuh) that he slaughters him ultimately, instead, the purpose was to give the command that he should, on his part, do everything necessary to slaughter him and take all steps leading to his slaughter. Now, had this command been given to him verbally, it would disclose that the actual slaughter is not intended, and the element of test would have remained missing.

Therefore, he was shown in a dream that he was slaughtering his son. From this Sayyidna Ibrahim (pbuh) understood that what he was been commanded with is slaughter - and he was all set for it literally and comprehensively. Thus, the element of trial went the full circle, and the dream also came true. So, as said earlier, if this thing were to come through a verbal command, either there would have been no test, or the command would have to be abrogated afterwards.

How hard this test was! It is to allude to this aspect that Allah Ta'ala has placed additional words in the statement here:

(Thereafter, when he reached an age in which he could work with him, - 102). In other words, it could be said that he was commanded to sacrifice his son he had so wistfully prayed for at a time when this son was old enough to walk by the side of his father, and the days when he could become the right arm of his father were not far. Commentators say that the age of Sayyidna Isma'il (pbuh) was thirteen years at that time. Some others say that he had crossed the age of puberty. (Tafsir Mazhari)

                    In the next sentence of verse 102, it was said:

(So consider, what do you think?) When Sayyidna Ibrahim (pbuh) posed this question before Sayyidna Isma'il (pbuh) he really had no hesitation about carrying out the Divine command. In fact, he wanted to accomplish two things by doing so. Firstly, he wanted to test his son as to the extent to which he was ready to face this trial. Secondly, the noble prophets (pbut) always have a way of their own - they are prepared to carry out Divine commands at all times. But, they always opt for methods that are suitable in such obedience, methods that are based on wisdom and all possible convenience.

Had Sayyidna Ibrahim (pbuh) started laying down his son in readiness for slaughter without having said any thing to him or having heard any thing from him in advance, it would have caused difficulties for both of them. Now, this thing that he said to him was in the spirit and manner of a tender consultation with his son. What he intended thereby was to let his son become aware of the command of Allah in advance, so that he is all prepared to endure the pain of being slaughtered well before the zero hour comes. Moreover, even if there emerged some hesitation in the heart of his son, there will still be the time to make him understand the situation. (Ruh-ul- Maa'ni and Bayan-ul-Quran)

But, that son was no less than the son of the Friend of Allah, and the one who himself was bound to rise to the office and station of a prophet. In his answer, he said:

(0 my dear father, do what you have been ordered to do - 102). Not only that this statement provides an evidence of the unique passion of Sayyidna Isma'il (pbuh) to surrender his life in the way of Allah, it also shows the kind of intelligence and knowledge Allah Ta'ala had blessed him with at such a tender age. It should be borne in mind that Sayyidna Ibrahim (pbuh) had not referred to any command from Allah before him, in fact, had mentioned a dream only. But, Sayyidna Isma'il (pbuh) got the point. He understood that the dream of a prophet is a revelation (wahy) - and this dream too was, in reality, a form of Divine command as such. Hence, in his response, rather than mention the dream, he referred to the Divine order.

The proof of 'revelation not recited'

                                           ( wahy ghayr matluww) 

Right from here comes a clear refutation of those who deny the authority of Hadith and who do not accept the existence of any revelation that is not recited. They say that wahy or revelation is only that which has been revealed in the Scripture, the Book of Allah - other than that, no other form or kind of revelation exists. You have already noticed that the command to sacrifice his son was given to Sayyidna Ibrahim (pbuh) through a dream, and Sayyidna Ismail (pbuh) had declared it to be the command of Allah in very clear words. Now, if 'the revelation not recited' (wahy ghayr matluww) is nothing, then where did this command come from and in which Scriptures was it revealed?

After that, Sayyidna Isma'il (pbuh) also gave an assurance to his great father from his own side by saying:

(You will find me, insha' Allah, [if Allah wills] one of those who endure patiently."- 102). Just look at the extreme etiquette and modesty demonstrated by Sayyidna Isma'il (pbuh) in this brief statement of his. First of all, by saying "insha' Allah" (if Allah wills), he entrusted the matter with Allah Ta'ala, and thus he eliminated any flair of having made a boastful claim through this promise. Then, he could have also said: 'You will, insha Allah, find me enduring.' But, he did not say that. What he actually said was:( "You will find me one of those who endure patiently." ) Thereby he released the hint that all this endurance and patience is no feat of his all alone, rather, there have been many more of those who have been enduring and patient - insha' Allah, he too will hope to become one of them. Thus, through this statement, he eliminated the possibility of any traces of pride, arrogance, egotism and conceit, rather replaced it with the finest in manners and modesty. (Ruh-ul-Ma'ani)

From here we learn the lesson that no matter how much confidence one has in one's own self, he should never make tall claims that smack of pride and bragging. If there is a compulsive need to have to say something of this nature, due attention should be paid to the choice of words that are being said. The best course is to shift the focus from one's own person and say what shows trust in Allah. In manners and attitudes too, one should try not to cut loose from the norms of modesty to the best of one's ability.

                                                       The word:

(aslama: both of them submitted) in verse 103:

Means to submit, bow down, become obedient, rendered ready to carry out the command. Hence, it releases the sense of having bowed down before the Divine command, that is, in plain words, the father resolved to slaughter the son and the son, to be slaughtered by him. At this place, the word used is:

(lamma: when), but its apoptosis or the complement of the condition has not been mentioned - in other words, it has not been said later on as to what happened when this thing came to pass. This releases a hint towards the uniqueness of this bold initiative of self-submission undertaken by the father and son - so unique that words just fail to convey a fuller description.

Some historical and exegetical reports tell us that the Shaitan (the Devil ) tried to seduce Sayyidna Ibrahim (pbuh)away from it three times and every time Sayyidna Ibrahim (pbuh) pelted seven pebbles on him, and drove him away. Right through up to this day, on the three pillars of Mina, pebbles are thrown to commemorate this very endearing act. Finally, when both father and son reached the place of slaughter to offer this unique act of worship, Sayyidna Isma'il (pbuh) said to his father, "My dear father, tie me down well enough so that my body may not toss and turn too much; and also keep your dress protected, lest the drops of my blood spoil it which might reduce my reward with Allah, and moreover, if my mother were to see this blood, she will be virtually smitten with sorrow.

And sharpen your knife, and run it fast over my throat, so that my last breath comes easy on me, for death is hard; and when you return to my mother, pay my respects to her and should you wish to take my shirt to her, you are welcome to do so, may be it would give her the comfort she needs." Hearing these words coming from the lips of the only son a father has, who can imagine what would have been going on in his heart. But, here was Sayyidna Ibrahim (pbuh). Like a mountain of fortitude, he says to his son, "Son, what a good helper you are for me in this task assigned by Allah." Saying this, he kissed his son and, with wet eyes, he tied him. (Mazhari)

                                And then came the stage about which the text says:

(and he laid him on his forehead - 103). According to an explanation of this statement as reported from Sayyidna Ibn 'Abbas (pbuh), 'he laid him down on his side in a manner that one edge of the forehead was touching the ground' (Mazhari).

Lexically, this explanation is weightier for the reason that the word:

(jabin) is applied to the two curvatures of the forehead while the middle part of the forehead is called:

(jabhah). Therefore, Moulana Thanavi has translated it carrying the sense of 'laying down on the side.' But, other respected commentators have explained it as 'laid him down on the ground face down.' Whatever be the case, the reason given in historical accounts for this manner of laying him down is that, initially, Sayyidna Ibrahim (pbuh) had laid him down face up. But, once he started moving the knife on his throat, it would not cut despite repeated efforts, because a copper plate had come as a barrier in between by the will of Allah. At that time, the son himself requested his father that he be laid down on the side face down for the reason that once he looked at him, his filial compassion unnerved his hand, and the throat is not cut as required. In addition to that, he said, when he looked at the knife, he too started feeling nervous. So Sayyidna Ibrahim (pbuh) started using his knife in the manner he was told (Tafsir Mazhad). Allah knows best.                                      

                                             In verse 104, 105, it was said:

(and then We called out to him, "0 Ibrahim, you did make the dream come true."), that is, in accomplishing the task entrusted with him in obedience to the command of Allah, he left nothing undone, in fact, did it perfectly to the letter (more likely so because in the dream too, it was shown that Sayyidna Ibrahim (pbuh) is simply moving his knife to slaughter his son). Now that test was over, so he should let him go.

By saying :

(This is how We reward those who are good in deeds - 110), the sense is, 'when a servant of Allah bows down before the command of Allah and is ready to sacrifice all personal thoughts and feelings, then, ultimately, We take care of him, so that he remains safe from whatever could have afflicted him here in this world, and as for the recompense and reward of the Hereafter, that We write down in his book of deeds.'

In verse 107, it was said:

(And We ransomed him with a great sacrifice.). In Hadith reports, it is said that on hearing this voice from the heavens, Sayyidna Ibrahim ( looked up and saw Sayyidna Jibra'il with a ram. From some reports, it appears that it was the same Ram that was offered as sacrifice by Habil (Abel), the son of Sayyidna 'Adam (pbuh) Allah knows best. In short, a present of this ram of Paradise was made to Sayyidna Ibrahim and he sacrificed it in lieu of his son as commanded by Allah. This sacrificial animal was called:

('azim: great)

because it had come by way of mercy from Allah, and no one can entertain any doubt about the acceptance of its sacrifice. (Tafsir Mazhari, and others)

Which son was to be slaughtered? Was it Sayyidna Isma'il (pbuh) Or, was it Sayyidna Ishaq (pbuh)?

The Tafsir of the verses cited above has been described on the assumption that the son who was to be slaughtered was Sayyidna Isma'il (pbuh). But, the truth of the matter is that there is a severe difference of opinion among commentators and historians about it. That this son was Sayyidna Ishaq (pbuh) has been reported from among the Sahabah by Sayyidna 'Umar, Sayyidna 'Ali, Sayyidna 'Abdullah Ibn Mas'ud, Sayyidna 'Abbas, Sayyidna 'Abdullah Ibn 'Abbas and Sayyidna Ka'b al-Ahbar (ra), and from among the Tabi'in by Sa'id Ibn Jubayr, Qatadah, Masriq, 'Ikrimah, 'Ata', Muqatil, Zuhri and Suddiyy (ra)l

Counter to this is the narrations from Sayyidna 'Ali, Sayyidna Ibn 'Abbas, Sayyidna 'Abdullah Ibn 'Umar, Sayyidna Abu Hurairah and Sayyidna Abu-t-Tufayl from among the Sahabah, and Sa'id Ibn Musaiyyab, Sa'id Ibn Jubayr, Hasan al-Basri, Mujahid, 'Umar Ibn 'Abd-ul-'Aziz, Sha'bi, Muhammad Ibn Ka'b al-Qurazi from among the Tabi'in from whom it has been reported that that this son was Sayyidna Isma'il (pbuh). It is to be noted that the names of Sayyidna 'Ali, Ibn 'Abbas and Sa;id ibn Jubayr appear in both groups. This is because reports of both views are attribute to them. (Usmani)

Out of the latter commentators, Hiifiz Ibn Jarir at-Tabari has preferred the first view, while Hafiz Ibn Kathir and others have not only gone by the second view, but have also refuted the first one. Here, it is not possible to present a critique of arguments advanced by the two groups. Nevertheless, in terms of the descriptive arrangement of the noble Qur'an and the strength of Hadith narrations, the weightier view seems to be that the son of Sayyidna Ibrahim (pbuh) who was commanded to be slaughtered was but Sayyidna Isma'il (pbuh). Relevant proof appears below:

1. After having reported the whole event relating to the sacrifice, the noble Qur'an says in verse 112:

(And We gave him the good news of Ishaq, a prophet from among the righteous). This clearly tells us that the son who was to be sacrificed under Divine command was someone else - other than Sayyidna Ishaq (pbuh) - and the glad tidings of the birth of Sayyidna Ishaq (pbuh) was given after the event of the sacrifice.

2. Mentioned in this very glad tidings relating to Sayyidna Ishaq (pbuh) is that he will be a prophet. In addition to this, it has been said in another verse that along with the glad tidings of the birth of Sayyidna Ishaq (pbuh) it was also said that, later on, Sayyidna Ishaq (pbuh) will have a son - Sayyidna Ya'qub (pbuh)

(So, We gave her the good news about Ishaq, and about Ya'qub after Ishaq - Hud, 11:71). It clearly shows that he will live a long life to the extent that he will be blessed with an offspring. How could he, then, be commanded to slaughter that very offspring - before becoming a prophet - which would have given Sayyidna Ibrahim (pbuh) the understanding that he has to become a prophet and the birth of Sayyidna Ya'qub (John) (pbuh) is due to come from his loins, therefore, the act of slaughtering cannot bring death to him. It is obvious that, in this situation, neither would this have been some major trial, nor had Sayyidna Ibrahim (pbuh) been deserving of any praise on its implementation.

This element of trial is possible only in a situation that Sayyidna Ibrahim (pbuh) fully realizes that his son will die as a result of this act of slaughtering, and only then he takes the initiative of slaughtering him. This whole thing perfectly falls into place in the case of Sayyidna Isma'il (pbuh) because, Allah Ta'ala had made no prediction about his remaining alive and becoming a prophet.

3. From the statement of the Qur'an it seems that the son who was to be slaughtered under Divine command was the first son of Sayyidna Ibrahim (pbuh). Therefore, while migrating from his homeland, he had prayed for a son. In answer to this prayer, he was given the good news that he will have a son who will be forbearing. Then, about this very boy it was said that, by the time he grew old enough to work with his father, came the Divine order that he be slaughtered. This whole chain of events is telling us that this boy was the first son of Sayyidna Ibrahim (pbuh) Now, it was Isma'il (pbuh) who was the first son of Sayyidna Ibrahim (pbuh), while Sayyidna Ishaq (pbuh) was his second son. After that, no doubt remains about the fact that the son who was to be slaughtered under Divine order was but Sayyidna Isma'il (pbuh)

4. Then, it is also nearly settled that this event of the sacrifice of a son has come to pass within the environs of Makkah al-Mukarramah. It is for this reason that the custom of sacrifice during the period of Hajj pilgrimage prevailed among the people of Arabia. In addition to that, the horns of the ram sent from Paradise as ransom for the son of Sayyidna Ibrahim (pbuh) have remained hanging in the Holy Ka'bah for years. Hafiz Ibn Kathir has reported several narrations in support, and has gone on to even quote 'Amir Sha'bi as saying: 'I have personally seen the horns of this ram in the Ka'bah' (Ibn Kathir, p. 18, v. 4).

And Sufyan says: 'The horns of this ram remained hanging in the Ka'bah continuously until when (during the time of Hajjaj Ibn Yusuf) there was a fire in Ka'bah during which these horns were also burnt to ashes' (Ibn Kathir. p. 17, v. 2).

Now it becomes fairly obvious that Sayyidna Isma'il (pbuh) was the one living in Makkah al-Mukarramah - not Sayyidna Ishaq (pbuh). Therefore, it is equally obvious that the command to slaughter related but to Sayyidna Isma'il (pbuh) - and not to Sayyidna Ishaq (pbuh).

As for the narrations in which it has been said that different Sahaabah and tabi'in have declared Sayyidna Ishaq (pbuh) as the dhabih (the one to be slaughtered), Ibn Kathir has said:

Allah knows best, but evidently all these sayings have come from Ka'b al-Ahbar. When he embraced Islam during the period of Sayyidna 'Umar (ra), he started telling him reports from his old (Jewish) books. On occasions, Sayyidna 'Umar (ra) listened to what he had to say. This provided room for others too. They too heard his narrations and started passing them on. These narrations were a bunch of absurdities. This ummah does not need even one word out of it. Allah knows best. - Tafsir Ibn Kathir, p. 17, v. 4)

This reasoning of Hafiz Ibn Kathir is fairly acceptable, because the basis of taking Sayyidna Ishaq (pbuh) to be the dhabih (the one to be slaughtered) rests on Isra'ilite reports that take Sayyidna Ishaq (pbuh) as dhabih instead of Sayyidna Isma'il (pbuh). This event has been described in the current Bible in the following words:

"After these things God tested Abraham, and said to him, 'Abraham,' And he said, 'Here am I.' He said, '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)

Here, the event of the slaughter has been attributed to Sayyidna Ishaq (pbuh). But, a little justice and proper investigation would reveal that the Jews have, following their traditional prejudice, interpolated in the text of the Torah - because, the word "your only son" in the very text of Genesis quoted above is telling us that the son whose sacrifice Sayyidna Ibrahim (pbuh) was ordered to make was his 'only' son. Later on, in the chapter, it also appears:

"you have not withheld your son, your only son, from me." (Genesis 22: 12)

In this sentence too, it is explicitly said that this son was the 'only' son of Sayyidna Ibrahim (pbuh). On the other hand, it is already established that Sayyidna Ishaq (pbuh) was not his 'only' son. If the word 'only' can be applied to anyone, it has to be Sayyidna Isma'il (pbuh) alone. There are several other textual evidences from the Book of Genesis itself that bear testimony to the fact that the birth of Sayyidna Isma'il had taken place much before the birth of Sayyidna Ishaq (pbuh. For example:

"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 he went in to Hagar, and she conceived.. . .And the angel of the Lord said to her, 'Behold, you are with child, and shall bear a son; you shall call his name Ishmael; ... Abram was eighty-six years old when Hagar bore Ishmael to Abram." (Genesis 16: 1-4 and 10-16)

In the next chapter, it appears:

"And God said to Abraham, 'As for Sarai your wife,. . .I will bless her, and moreover I will give you a son by her;. . .Then Abraham fell on his face and laughed, and said to himself, " Shall a child be born to a man who is a hundred years old? Shall Sarah, who is ninety years old, bear a child? And Abraham said to God, ' 0 that Ishmael might live in thy sight!' God said, 'No, but Sarah your wife shall bear you a son, and you shall call his name Isaac." (Genesis 17: 15-20)

After that, the birth of Sayyidnii Ishiiq has been described as follows:

"Abraham was a hundred years old when his son Isaac was born to him." ( Genesis 21:5)

It becomes very clear from the texts quoted above that Sayyidna Ishaq was fourteen years younger than Sayyidna Isma'il (pbuh) and during this period of fourteen years, he was the 'only' son of Sayyidna Ibrahim (pbuh). Contrary to this, there was no time in the life of Sayyidna Ishaq (pbuh) when he could be taken as the 'only' son of his father. Now, after that, when the Book of Genesis mentions the sacrifice of the son in chapter 22, we see that the word 'your only son' as used here is testifying to the fact that it means Sayyidna Isma'il (pbuh) while some Jewish scribe has added the word: "Issac" with it so that the line of Ishaq - and not the line of Isma'il - receives this honor.

In addition to that, in this very Book of Genesis in the Bible, where Sayyidna Ibrahim (pbuh) has been given the good news of the birth of Sayyidna Ishaq (pbuh), it has also been mentioned there:

"I will bless her, and she shall be a mother of nations; kings of people shall come from her (Genesis 17: 16) *

* These extracts are taken from the revised standard version of the Bible published by the British and Foreign Bible Society 1952. And the next sentence in Genesis 17:19 is more clear on the point that the long life of Sayyidna Ishaq (pbuh) was predicted well before his birth. It says, " I will establish my covenant with him (Isaac) as an everlasting covenant for his descendants after him." (Muhammad Taqi Usmani)

Now, in the matter of a son about whom it has already been announced that he will have children and nations will come from his progeny, how can an order be given that he should be sacrificed? This too tells us that this command related to Sayyidna Isma'il (pbuh) and not to Sayyidna Ishaq (pbuh).

After having seen these statements in the Bible, one comes to realize the truth of what Hafiz Ibn Kathir has said:

"It has been clearly stated in the sacred books of the Jewish people that, at the time Sayyidna Isma'il (pbuh) was born, the age of Sayyidna Ibrahim (pbuh) was eighty six years and when Sayyidna Ishaq (pbuh) was born, his age was one hundred years. Then, it is also written in their books that Allah Ta'ala had commanded Sayyidna Ibrahim (pbuh) to slaughter his only son - and in another copy of the text, the word "firstborn" has been used instead of "only." So, the Jews have added the word "Ishaq" on their own by way of malignant imputation. There is no justification in declaring it as correct, because it is counter to what their books clearly say. They have added this word for the reason that Sayyidna Ishaq (pbuh) is their venerable forefather, while Sayyidnii Isma'il (pbuh) is that of the Arabs. So envy drove them to add this word, while now they explain "only" as meaning: "the son, other than whom, there is no one else present with you at that time" - because, Sayyidna Isma'il (pbuh) and his mother were not present there at that time (therefore, given that sense, Sayyidna Ishaq (pbuh) could be called "only"). But, this interpretation is totally wrong amounting to a distortion of the text, because the word "only" is applied to a son whose father has no son other than him." - TafsirIbnKathir, p. 14, v. 4

The same Ibn Kathir has also reported that someone from among the Jewish scholars had converted to Islam during the time of the pious caliph, 'Umar Ibn 'Abdul-'Aziz who asked him, "Which of the sons of Sayyidna Ibrahim (pbuh) was it who was commanded to be slaughtered?" He said, "By Allah, 0 Commander of the faithful, he was Sayyidna Isma'il (pbuh) . The Jews know it well. But, they say so because of their envy for you Arabs." (Tafsir Ibn Kathir, p. 14, v. 14)

In the light of these proofs, it is almost certain that Sayyidna Isma'il (pbuh) was the dhabih (the son Sayyidna Ibrahim (pbuh) was commanded to slaughter). Allah is Pure and He knows best.

In the last verse, it was said:

(and among the progeny of both of them, some are good and some are utterly unjust to their own selves.- 37:113). Refuted through this verse is the false pride of the Jews that being among the progeny of these noble prophets(pbut) is in itself sufficient to bless one with merit and salvation. This verse openly declares that having lineal connection with a man of virtue is not a sufficient guarantee of one's salvation, in fact, this thing depends on one's own beliefs and deeds.

Please see/go to Prophet Ishaq (Isaac) (pbuh) Part 14 Insha Allah

The time has come to choose will you not fear Allah and obey Him? Insha Allah you will pick the correct side.

I have thus discharged again my duty of conveying His message and advice.

If you like what you hear may you accept it and if not you can disregard it.

Allah Knows Best

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                              May He, for whom you have loved me, love you.

Barakal-lahu feekum

Unto Allah I commend thy faith, Thy trust and the consequence of thy work,

JZK

Allah Hafiz

Allah’s Property Mujaddid

Mahmoud Muhammad Ibrihim

(Of Sinai Peninsula )

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