Tarikh (al-Tabari) 124
The story of Abraham the Friend (peace and blessings be upon him)
قِصَّةُ الذَّبِيحِ عَلَيْهِ السَّلَامُ أَمَرَ اللَّهُ إِبْرَاهِيمَ - عَلَيْهِ السَّلَامُ - بِذَبْحِ ابْنِهِ فِيمَا ذُكِرَ أَنَّهُ دَعَا اللَّهَ أَنْ يَهَبَ لَهُ وَلَدًا ذَكَرًا صَالِحًا، فَقَالَ: اللَّهُ تَعَالَى: وَقَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَابُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى قَالَ يَاأَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ وَنَادَيْنَاهُ أَنْ يَاإِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ سَلَامٌ عَلَى إِبْرَاهِيمَ كَذَلِكَ نَجْزِي الْمُحْسِنِينَ إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ وَمِنْ ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَالِمٌ لِنَفْسِهِ مُبِينٌ [ الصَّافَّاتِ: 99 - 113 ]. يَذْكُرُ تَعَالَى عَنْ خَلِيلِهِ إِبْرَاهِيمَ أَنَّهُ لَمَّا هَاجَرَ مِنْ بِلَادِ قَوْمِهِ سَأَلَ رَبَّهُ أَنْ يَهَبَ لَهُ وَلَدًا صَالِحًا فَبَشَّرَهُ اللَّهُ تَعَالَى بِغُلَامٍ حَلِيمٍ، وَهُوَ إِسْمَاعِيلُ عَلَيْهِ السَّلَامُ؛ لِأَنَّهُ أَوَّلُ مَنْ وُلِدَ لَهُ عَلَى رَأْسِ سِتٍّ وَثَمَانِينَ سَنَةً مِنْ عُمُرِ الْخَلِيلِ، وَهَذَا مَا لَا خِلَافَ فِيهِ بَيْنَ أَهْلِ الْمِلَلِ أَنَّهُ أَوَّلُ وَلَدِهِ وَبِكْرُهُ. وَقَوْلُهُ: فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ أَيْ شَبَّ وَصَارَ يَسْعَى فِي مَصَالِحِهِ كَأَبِيهِ. قَالَ مُجَاهِدٌ: فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ أَيْ شَبَّ وَارْتَحَلَ، وَأَطَاقَ مَا يَفْعَلُهُ أَبُوهُ مِنَ السَّعْيِ وَالْعَمَلِ، فَلَمَّا كَانَ هَذَا أُرِيَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ فِي الْمَنَامِ أَنَّهُ يُؤْمَرُ بِذَبْحِ وَلَدِهِ هَذَا. وَفِي الْحَدِيثِ عَنِ ابْنِ عَبَّاسٍ مَرْفُوعًا. رُؤْيَا الْأَنْبِيَاءِ وَحْيٌ. قَالَهُ عُبَيْدُ بْنُ عُمَيْرٍ أَيْضًا. وَهَذَا اخْتِبَارٌ مِنَ اللَّهِ عَزَّ وَجَلَّ لِخَلِيلِهِ فِي أَنْ يَذْبَحَ هَذَا الْوَلَدَ الْعَزِيزَ الَّذِي جَاءَهُ عَلَى كِبَرٍ، وَقَدْ طَعَنَ فِي السِّنِّ بَعْدَ مَا أُمِرَ بِأَنْ يُسْكِنَهُ هُوَ وَأُمَّهُ فِي بِلَادٍ قَفْرٍ، وَوَادٍ لَيْسَ بِهِ حَسِيسٌ وَلَا أَنِيسٌ وَلَا زَرْعٌ وَلَا ضَرْعٌ، فَامْتَثَلَ أَمْرَ اللَّهِ فِي ذَلِكَ، وَتَرَكَهُمَا هُنَاكَ ثِقَةً بِاللَّهِ وَتَوَكُّلًا عَلَيْهِ فَجَعَلَ اللَّهُ لَهُمَا فَرَجًا وَمَخْرَجًا، وَرَزَقَهُمَا مِنْ حَيْثُ لَا يَحْتَسِبَانِ، ثُمَّ لَمَّا أُمِرَ بَعْدَ هَذَا كُلِّهِ بِذَبْحِ وَلَدِهِ هَذَا، الَّذِي قَدْ أَفْرَدَهُ عَنْ أَمْرِ رَبِّهِ، وَهُوَ بِكْرُهُ وَوَحِيدُهُ الَّذِي لَيْسَ لَهُ غَيْرُهُ أَجَابَ رَبَّهُ وَامْتَثَلَ أَمْرَهُ وَسَارَعَ إِلَى طَاعَتِهِ، ثُمَّ عَرَضَ ذَلِكَ عَلَى وَلَدِهِ؛ لِيَكُونَ أَطْيَبَ لِقَلْبِهِ وَأَهْوَنَ عَلَيْهِ مِنْ أَنْ يَأْخُذَهُ قَسْرًا وَيَذْبَحَهُ قَهْرًا، قَالَ: يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى. فَبَادَرَ الْغُلَامُ الْحَلِيمُ يَبَرُّ وَالِدَهُ الْخَلِيلَ إِبْرَاهِيمَ، فَقَالَ: يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ. وَهَذَا الْجَوَابُ فِي غَايَةِ السَّدَادِ وَالطَّاعَةِ لِلْوَالِدِ وَلِرَبِّ الْعِبَادِ. قَالَ اللَّهُ تَعَالَى: فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ. قِيلَ: أَسْلَمَا أَيِ اسْتَسْلَمَا لِأَمْرِ اللَّهِ وَعَزَمَا عَلَى ذَلِكَ. وَقِيلَ: هَذَا مِنَ الْمُقَدَّمِ وَالْمُؤَخَّرِ، وَالْمَعْنَى تَلَّهُ لِلْجَبِينِ أَيْ أَلْقَاهُ عَلَى وَجْهِهِ. قِيلَ: أَرَادَ أَنْ يَذْبَحَهُ مِنْ قَفَاهُ لِئَلَّا يُشَاهِدَهُ فِي حَالِ ذَبْحِهِ. قَالَهُ ابْنُ عَبَّاسٍ، وَمُجَاهِدٌ، وَسَعِيدُ بْنُ جُبَيْرٍ، وَقَتَادَةُ، وَالضَّحَّاكُ. وَقِيلَ: بَلْ أَضْجَعَهُ كَمَا تُضْجَعُ الذَّبَائِحُ، وَبَقِيَ طَرَفُ جَبِينِهِ لَاصِقًا بِالْأَرْضِ، وَأَسْلَمَا أَيْ سَمَّى إِبْرَاهِيمُ وَكَبَّرَ وَتَشَهَّدَ وَسَلَّمَ الْوَلَدَ لِلْمَوْتِ. قَالَ السُّدِّيُّ وَغَيْرُهُ: أَمَرَّ السِّكِّينَ عَلَى حَلْقِهِ فَلَمْ تَقْطَعْ شَيْئًا. وَيُقَالُ: جُعِلَ بَيْنَهَا وَبَيْنَ حَلْقِهِ صَفِيحَةٌ مِنْ نُحَاسٍ. وَاللَّهُ أَعْلَمُ. وقَالَ مُحَمَّدُ بْنُ إِسْحَاقَ: إِنَّ إِبْرَاهِيمَ قَالَ لِابْنِهِ حِينَ أُمِرَ بِذَبْحِهِ: يَا بُنَيَّ، خُذِ الْحَبْلَ وَالْمُدْيَةَ ثُمَّ انْطَلِقْ بِنَا إِلَى هَذَا الشِّعْبِ لِنَحْتَطِبَ لِأَهْلِكَ. فَلَمَّا تَوَجَّهَ اعْتَرَضَهُ إِبْلِيسُ لِيَصُدَّهُ عَنْ ذَلِكَ، فَقَالَ: إِلَيْكَ عَنِّي يَا عَدُوَّ اللَّهِ ! فَوَاللَّهِ لَأَمْضِيَنَّ لِأَمْرِ اللَّهِ ! فَاعْتَرَضَ إِسْمَاعِيلَ فَأَعْلَمَهُ مَا يُرِيدُ إِبْرَاهِيمُ يَصْنَعُ بِهِ، فَقَالَ: سَمْعًا لِأَمْرِ رَبِّي وَطَاعَةً. فَذَهَبَ إِلَى هَاجَرَ فَأَعْلَمَهَا، فَقَالَتْ: إِنْ كَانَ رَبُّهُ أَمَرَهُ بِذَلِكَ فَتَسْلِيمًا لِأَمْرِ اللَّهِ. فَرَجَعَ بِغَيْظِهِ لَمْ يُصِبْ مِنْهُمْ شَيْئًا. فَلَمَّا خَلَا إِبْرَاهِيمُ بِالشِّعْبِ، وَهُوَ شِعْبُ ثَبِيرٍ، قَالَ لَهُ: يَابُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى قَالَ يَاأَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ. ثُمَّ قَالَ لَهُ يَا أَبَتِ إِنْ أَرَدْتَ ذَبْحِي فَاشْدُدْ رِبَاطِي لَا يُصِبْكَ مِنْ دَمِي شَيْءٌ فَيَنْتَقِصَ أَجْرِي، فَإِنَّ الْمَوْتَ شَدِيدٌ، وَاشَحَذْ شَفْرَتَكَ حَتَّى تُرِيحَنِي، فَإِذَا أَضْجَعْتَنِي فَكُبَّنِي عَلَى وَجْهِي فَإِنِّي أَخْشَى إِنْ نَظَرْتَ فِي وَجْهِي أَنَّكَ تُدْرِكُ رَحْمَةً فَتَحُولُ بَيْنَكَ وَبَيْنَ أَمْرِ اللَّهِ، وَإِنْ رَأَيْتَ أَنْ تَرُدَّ قَمِيصِي إِلَى هَاجَرَ أُمِّي فَعَسَى أَنْ يَكُونَ أَسْلَى لَهَا عَنِّي، فَافْعَلْ. فَقَالَ إِبْرَاهِيمُ: نِعْمَ الْمُعِينُ أَنْتَ، أَيْ بُنَيَّ، عَلَى أَمْرِ اللَّهِ ! فَرَبَطَهُ كَمَا أَمَرَهُ، ثُمَّ حَدَّ شَفْرَتَهُ وَتَلَّهُ لِلْجَبِينِ، ثُمَّ أَدْخَلَ الشَّفْرَةَ لِحَلْقِهِ، فَقَلَبَهَا اللَّهُ لِقَفَاهَا، ثُمَّ اجْتَذَبَهَا إِلَيْهِ لِيَفْرُغَ مِنْهُ، فَنُودِيَ: أَنْ يَاإِبْرَاهِيمُ قَدْ صَدَّقْتَ الرُّؤْيَا، هَذِهِ ذَبِيحَتُكَ فِدَاءً لِابْنِكَ فَاذْبَحْهَا. أَيْ قَدْ حَصَلَ الْمَقْصُودُ مِنِ اخْتِبَارِكِ وَطَاعَتِكَ وَمُبَادَرَتِكَ إِلَى أَمْرِ رَبِّكَ وَبَذْلِكَ وَلَدَكَ لِلْقُرْبَانِ، كَمَا سَمَحْتَ بِبَدَنِكَ لِلنِّيرَانِ، وَكَمَا مَالُكَ مَبْذُولٌ لِلضِّيفَانِ؛ وَلِهَذَا قَالَ تَعَالَى: إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ. أَيِ الِاخْتِبَارُ الظَّاهِرُ الْبَيِّنُ. وَقَوْلُهُ: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ. أَيْ وَجَعَلْنَا فِدَاءَ ذَبْحِ وَلَدِهِ مَا يَسَّرَهُ اللَّهُ تَعَالَى لَهُ مِنَ الْعِوَضِ عَنْهُ، وَالْمَشْهُورُ عَنِ الْجُمْهُورِ أَنَّهُ كَبْشٌ أَبْيَضُ أَعْيَنُ أَقْرَنُ رَآهُ مَرْبُوطًا بِسَمُرَةٍ فِي ثَبِيرٍ. وعَنِ ابْنِ عَبَّاسٍ قَالَ: كَبْشٌ قَدْ رَعَى فِي الْجَنَّةِ أَرْبَعِينَ خَرِيفًا. وَقَالَ سَعِيدُ بْنُ جُبَيْرٍ: كَانَ يَرْتَعُ فِي الْجَنَّةِ حَتَّى تَشَقَّقَ عَنْهُ ثَبِيرٌ، وَكَانَ عَلَيْهِ عِهْنٌ أَحْمَرُ. وَعَنِ ابْنِ عَبَّاسٍ: هَبَطَ عَلَيْهِ مِنْ ثَبِيرٍ كَبْشٌ أَعْيَنُ أَقْرَنُ لَهُ ثُغَاءٌ فَذَبَحَهُ، وَهُوَ الْكَبْشُ الَّذِي قَرَّبَهُ ابْنُ آدَمَ فَتُقُبِّلَ مِنْهُ. رَوَاهُ ابْنُ أَبِي حَاتِمٍ. قَالَ مُجَاهِدٌ: فَذَبَحَهُ بِمِنًى. وَقَالَ عُبَيْدُ بْنُ عُمَيْرٍ: ذَبَحَهُ بِالْمَقَامِ. فَأَمَّا مَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ كَانَ وَعْلًا، وَعَنِ الْحَسَنِ أَنَّهُ كَانَ تَيْسًا مِنَ الْأَرْوَى وَاسْمُهُ جَرِيرٌ فَلَا يَكَادُ يَصِحُّ عَنْهُمَا، ثُمَّ غَالِبُ مَا هَاهُنَا مِنَ الْآثَارِ مَأْخُوذٌ مِنَ الْإِسْرَائِيلِيَّاتِ، وَفِي الْقُرْآنِ كِفَايَةٌ عَمَّا جَرَى مِنَ الْأَمْرِ الْعَظِيمِ وَالِاخْتِبَارِ الْبَاهِرِ وَأَنَّهُ فُدِيَ بِذِبْحٍ عَظِيمٍ. وَقَدْ وَرَدَ فِي الْحَدِيثِ أَنَّهُ كَانَ كَبْشًا، قَالَ الْإِمَامُ أَحْمَدُ بسنده عَنْ صَفِيَّةَ بِنْتِ شَيْبَةَ قَالَتْ أَخْبَرَتْنِي امْرَأَةٌ مِنْ بَنِي سُلَيْمٍ، وَلَّدَتْ عَامَّةَ أَهْلِ دَارِنَا قَالَتْ: أَرْسَلَ رَسُولُ اللَّهِ ﷺ إِلَى عُثْمَانَ بْنِ طَلْحَةَ. وَقَالَ مَرَّةً: إِنَّهَا سَأَلَتْ عُثْمَانَ لِمَ دَعَاكَ رَسُولُ اللَّهِ ﷺ قَالَ: إِنِّي كُنْتُ رَأَيْتُ قَرْنَيِ الْكَبْشِ حِينَ دَخَلْتُ الْبَيْتَ فَنَسِيتُ أَنْ آمُرَكَ أَنْ تُخَمِّرَهُمَا فَخَمِّرْهُمَا فَإِنَّهُ لَا يَنْبَغِي أَنْ يَكُونَ فِي الْبَيْتِ شَيْءٌ يَشْغَلُ الْمُصَلِّيَ. قَالَ: سُفْيَانُ لَمْ تَزَلْ قَرْنَا الْكَبْشِ فِي الْبَيْتِ حَتَّى احْتِرَاقِ الْبَيْتِ فَاحْتَرَقَا. وَهَكَذَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّ رَأْسَ الْكَبْشِ لَمْ يَزَلْ مُعَلَّقًا عِنْدَ مِيزَابِ الْكَعْبَةِ قَدْ يَبِسَ، وَهَذَا وَحْدَهُ دَلِيلٌ عَلَى أَنَّ الذَّبِيحَ إِسْمَاعِيلُ ؛ لِأَنَّهُ كَانَ هُوَ الْمُقِيمَ بِمَكَّةَ وَإِسْحَاقُ لَا نَعْلَمُ أَنَّهُ قَدِمَهَا فِي حَالِ صِغَرِهِ، وَاللَّهُ أَعْلَمُ. وَهَذَا هُوَ الظَّاهِرُ مِنَ الْقُرْآنِ، بَلْ كَأَنَّهُ نَصٌّ عَلَى أَنَّ الذَّبِيحَ هُوَ إِسْمَاعِيلُ؛ اختلاف السلف في الذبيح وَاخْتَلَفَ السَّلَفُ مِنَ الْمُسْلِمِينَ فِي الذَّبِيحِ، فَقَالَ بَعْضُهُمْ: هُوَ إِسْمَاعِيلُ. وَقَالَ بَعْضُهُمْ: هُوَ إِسْحَاقُ. وَقَدْ رُوِيَ عَنِ النَّبِيِّ ﷺ كِلَا الْقَوْلَيْنِ، وَلَوْ كَانَ فِيهِمَا صَحِيحٌ لَمْ نَعْدُهُ إِلَى غَيْرِهِ. فَأَمَّا الْحَدِيثُ فِي أَنَّ الذَّبِيحَ إِسْحَاقُ فَقَدْ رَوَى الْأَحْنَفُ، عَنِ الْعَبَّاسِ بْنِ عَبْدِ الْمُطَّلِبِ، عَنْ رَسُولِ اللَّهِ ﷺ فِي حَدِيثٍ ذَكَرَ فِيهِ: وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ هُوَ إِسْحَاقُ، وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنِ الْعَبَّاسِ مِنْ قَوْلِهِ لَمْ يَرْفَعْهُ. وَأَمَّا الْحَدِيثُ الْآخَرُ فِي أَنَّ الذَّبِيحَ إِسْمَاعِيلُ فَقَدَ رَوَى الصُّنَابِحِيُّ قَالَ: كُنَّا عِنْدَ مُعَاوِيَةَ بْنِ أَبِي سُفْيَانَ فَذَكَرُوا الذَّبِيحَ فَقَالَ: عَلَى الْخَبِيرِ سَقَطْتُمْ، كُنَّا عِنْدَ رَسُولِ اللَّهِ ﷺ فَجَاءَهُ رَجُلٌ فَقَالَ: يَا رَسُولَ اللَّهِ، عُدَّ عَلَيَّ مِمَّا أَفَاءَ اللَّهُ عَلَيْكَ يَا ابْنَ الذَّبِيحَيْنِ، فَضَحِكَ ﷺ فَقِيلَ لِمُعَاوِيَةَ، وَمَا الذَّبِيحَانِ ؟ فَقَالَ: إِنَّ عَبْدَ الْمُطَّلِبِ نَذَرَ إِنْ سَهَّلَ اللَّهُ حَفْرَ زَمْزَمَ أَنْ يَذْبَحَ أَحَدَ أَوْلَادِهِ، فَخَرَجَ السَّهْمُ عَلَى عَبْدِ اللَّهِ أَبِي النَّبِيِّ ﷺ فَفَدَاهُ بِمِائَةِ بَعِيرٍ، وَسَنَذْكُرُهُ إِنْ شَاءَ اللَّهُ، وَالذَّبِيحُ الثَّانِي إِسْمَاعِيلُ. ذِكْرُ مَنْ قَالَ إِنَّهُ إِسْحَاقُ ذَهَبَ عُمَرُ بْنُ الْخَطَّابِ، وَعَلِيٌّ، وَالْعَبَّاسُ بْنُ عَبْدِ الْمُطَّلِبِ، وَابْنُهُ عَبْدُ اللَّهِ ؓ فِيمَا رَوَاهُ عَنْهُ عِكْرِمَةُ، وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ، وَكَعْبٌ، وَابْنُ سَابِطٍ، وَابْنُ أَبِي الْهُذَيْلِ، وَمَسْرُوقٌ إِلَى أَنَّ الذَّبِيحَ إِسْحَاقُ، عَلَيْهِ السَّلَامُ. حَدَّثَ عَمْرُو بْنُ أَبِي سُفْيَانَ بْنِ أَبِي أَسِيدِ بْنِ أَبِي جَارِيَةَ الثَّقَفِيُّ أَنَّ كَعْبًا قَالَ لِأَبِي هُرَيْرَةَ: أَلَا أُخْبِرُكَ عَنْ إِسْحَاقَ بْنِ إِبْرَاهِيمَ ؟ قَالَ: بَلَى. قَالَ كَعْبٌ: لَمَّا رَأَى إِبْرَاهِيمُ ذَبْحَ إِسْحَاقَ قَالَ الشَّيْطَانُ: وَاللَّهِ لَئِنْ لَمْ أَفْتَتِنْ أَحَدًا مِنْهُمْ بَعْدَ ذَلِكَ أَبَدًا، فَتَمَثَّلَ رَجُلًا يَعْرِفُونَهُ فَأَقْبَلَ حَتَّى إِذَا خَرَجَ إِبْرَاهِيمُ بِإِسْحَاقَ لِيَذْبَحَهُ دَخَلَ عَلَى سَارَةَ امْرَأَةِ إِبْرَاهِيمَ، فَقَالَ لَهَا: أَيْنَ أَصْبَحَ إِبْرَاهِيمُ غَادِيًا بِإِسْحَاقَ ؟ قَالَتْ: لِبَعْضِ حَاجَتِهِ. قَالَ: لَا وَاللَّهِ إِنَّمَا غَدَا بِهِ لِيَذْبَحَهُ ! قَالَتْ سَارَةُ: لَمْ يَكُنْ لِيَذْبَحَ وَلَدَهُ. قَالَ الشَّيْطَانُ: بَلَى وَاللَّهِ لِأَنَّهُ زَعَمَ أَنَّ اللَّهَ قَدْ أَمَرَهُ بِذَلِكَ. قَالَتْ سَارَةُ: فَهَذَا أَحْسَنُ أَنْ يُطِيعَ رَبَّهُ. ثُمَّ خَرَجَ الشَّيْطَانُ، فَأَدْرَكَ إِسْحَاقَ وَهُوَ مَعَ أَبِيهِ، فَقَالَ لَهُ: إِنَّ إِبْرَاهِيمَ يُرِيدُ أَنْ يَذْبَحَكَ. قَالَ إِسْحَاقُ: مَا كَانَ لِيَفْعَلَ. قَالَ: بَلَى وَاللَّهِ إِنَّهُ زَعَمَ أَنَّ رَبَّهُ أَمَرَ بِذَلِكَ. قَالَ إِسْحَاقُ: فَوَاللَّهِ لَئِنْ أَمَرَهُ رَبُّهُ بِذَلِكَ لَيُطِيعَنَّهُ ! فَتَرَكَهُ وَلَحِقَ إِبْرَاهِيمَ، فَقَالَ: أَيْنَ أَصْبَحْتَ غَادِيًا بِابْنِكَ ؟ قَالَ: لِبَعْضِ حَاجَتِي. قَالَ: لَا وَاللَّهِ إِنَّمَا تُرِيدُ ذَبْحَهُ ! قَالَ: وَلِمَ ؟ قَالَ: لِأَنَّكَ زَعَمْتَ أَنَّ اللَّهَ أَمَرَ بِذَلِكَ. قَالَ إِبْرَاهِيمُ: فَوَاللَّهِ إِنْ كَانَ اللَّهُ أَمَرَنِي بِذَلِكَ لَأَفْعَلَنَّ. فَلَمَّا أَخَذَ إِبْرَاهِيمُ إِسْحَاقَ لِيَذْبَحَهُ أَعْفَاهُ اللَّهُ مِنْ ذَلِكَ، وَفَدَاهُ بِذَبْحٍ عَظِيمٍ، وَأَوْحَى اللَّهُ إِلَى إِسْحَاقَ: إِنِّي مُعْطِيكَ دَعْوَةً أَسْتَجِيبُ لَكَ فِيهَا. قَالَ إِسْحَاقُ: اللَّهُمَّ فَأَيُّمَا عَبْدٍ لَقِيَكَ مِنَ الْأَوَّلِينَ وَالْآخِرِينَ لَا يُشْرِكُ بِكَ شَيْئًا فَأَدْخِلْهُ الْجَنَّةَ. قَالَ عُبَيْدُ بْنُ عُمَيْرٍ: قَالَ مُوسَى: يَا رَبِّ يَقُولُونَ يَا إِلَهَ إِبْرَاهِيمَ، وَإِسْحَاقَ، وَيَعْقُوبَ، فَبِمَ نَالُوا ذَلِكَ ؟ قَالَ: إِنَّ إِبْرَاهِيمَ لَمْ يَعْدِلْ بِي شَيْئًا قَطُّ إِلَّا اخْتَارَنِي، وَإِنَّ إِسْحَاقَ جَادَ لِي بِالذَّبْحِ وَهُوَ بِغَيْرِ ذَلِكَ أَجْوَدُ، وَإِنَّ يَعْقُوبَ كُلَمَّا زِدْتُهُ بَلَاءً زَادَنِي حُسْنَ ظَنٍّ بِي. ( أَسِيدٌ بِفَتْحِ الْهَمْزَةِ، وَكَسْرِ السِّينِ. وَجَارِيَةُ بِالْجِيمِ ). مَنْ قَالَ إِنَّ الذَّبِيحَ إِسْمَاعِيلُ عَلَيْهِ السَّلَامُ رَوَى سَعِيدُ بْنُ جُبَيْرٍ، وَيُوسُفُ بْنُ مِهْرَانَ، وَالشَّعْبِيُّ، وَمُجَاهِدٌ، وَعَطَاءُ بْنُ أَبِي رَبَاحٍ كُلُّهُمْ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ: إِنَّ الذَّبِيحَ إِسْمَاعِيلُ، وَقَالَ: زَعَمَتِ الْيَهُودُ أَنَّهُ إِسْحَاقُ، وَكَذَبَتِ الْيَهُودُ. وَقَالَ أَبُو الطُّفَيْلِ، وَالشَّعْبِيُّ: رَأَيْتُ قَرْنَيِ الْكَبْشِ فِي الْكَعْبَةِ. قَالَ مُحَمَّدُ بْنُ كَعْبٍ: إِنَّ الَّذِي أَمَرَ اللَّهُ إِبْرَاهِيمَ بِذَبْحِهِ مِنْ بَنِيهِ إِسْمَاعِيلُ، وَإِنَّا لِنَجِدُ ذَلِكَ فِي كِتَابِ اللَّهِ فِي قِصَّةِ الْخَبَرِ عَنْ إِبْرَاهِيمَ وَمَا أُمِرَ بِهِ مِنْ ذَبْحِهِ ابْنَهُ أَنَّهُ إِسْمَاعِيلُ، وَذَلِكَ أَنَّ اللَّهَ تَعَالَى حِينَ فَرَغَ مِنْ قِصَّةِ الْمَذْبُوحِ مِنِ ابْنِي إِبْرَاهِيمَ قَالَ: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ، وَيَقُولُ: وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا، وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ بِابْنٍ وَابْنِ ابْنٍ، فَلَمْ يَكُنْ يَأْمُرُهُ بِذَبْحِ إِسْحَاقَ، وَلَهُ فِيهِ مِنَ اللَّهِ - عَزَّ وَجَلَّ - مَا وَعَدَهُ، وَمَا الَّذِي أُمِرَ بِذَبْحِهِ إِلَّا إِسْمَاعِيلُ، فَذَكَرَ ذَلِكَ مُحَمَّدُ بْنُ كَعْبٍ لِعُمُرَ بْنِ عَبْدِ الْعَزِيزِ وَهُوَ خَلِيفَةٌ، فَقَالَ: إِنَّ هَذَا الشَّيْءَ مَا كُنْتُ أَنْظُرُ فِيهِ وَإِنِّي لَأُرَاهُ كَمَا قُلْتَ.
Translation
✧ The Story of the Sacrificial Son ﷺ Allah commanded Ibrahim ﷺ to slaughter his son, in what is mentioned that he supplicated Allah to grant him a righteous male child. Allah, may He be exalted, said: “And he said, ‘Indeed, I will go to my Lord; He will guide me. My Lord, grant me [a child] from among the righteous.’ So We gave him good tidings of a forbearing boy. And when he reached with him [the age of] exertion, he said, ‘O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.’ He said, ‘O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.’ And when they had both submitted and he put him down upon his forehead, We called to him, ‘O Ibrahim, you have fulfilled the vision.’ Indeed, We thus reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice. And We left for him [favorable mention] among later generations: ‘Peace upon Ibrahim.’ Indeed, We thus reward the doers of good. Indeed, he was of Our believing servants. And We gave him good tidings of Ishaq, a prophet from among the righteous. And We blessed him and Ishaq. And among their descendants are the doer of good and the clearly unjust to himself” [al-Saffat: 99–113]. He, may He be exalted, mentions concerning His close friend Ibrahim that when he emigrated from the land of his people, he asked his Lord to grant him a righteous child, so Allah, may He be exalted, gave him good tidings of a forbearing boy, who is Ismaʿil ﷺ ; because he was the first to be born to him at the age of eighty-six years of the close friend’s life, and this is something about which there is no disagreement among the people of the revealed religions: that he was his first child and his firstborn. And His saying: “And when he reached with him [the age of] exertion” means he grew up and became able to strive in his affairs like his father. Mujahid said: “And when he reached with him [the age of] exertion” means he grew up and departed, and was able to do what his father did of striving and work. When this was so, Ibrahim ﷺ was shown in a dream that he was commanded to slaughter this son of his. In the hadith, from Ibn ʿAbbas, marfuʿan: “The visions of the prophets are revelation.” ʿUbayd b. ʿUmayr also said this. This was a test from Allah, Mighty and Majestic, for His close friend, that he should slaughter this precious child who had come to him in old age, after he had reached advanced years, and after he had been commanded to settle him and his mother in a desolate land, a valley in which there was no sound, no companion, no cultivation, and no udder. He complied with Allah’s command in that, and left them there out of trust in Allah and reliance upon Him. Then Allah made for them a way out and a relief, and provided for them from where they did not expect. Then when, after all this, he was commanded to slaughter this son of his, whom he had set apart from the command of his Lord, and who was his firstborn and his only child, having none other, he answered his Lord, complied with His command, and hastened to His obedience. Then he presented that to his son, so that it would be more agreeable to his heart and easier upon him than taking him by force and slaughtering him by compulsion. He said: “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” The forbearing boy hastened to honor his father, the close friend Ibrahim, and said: “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.” This answer was in the utmost correctness and obedience to the father and to the Lord of servants. Allah, may He be exalted, said: “And when they had both submitted and he put him down upon his forehead.” It was said: “they had both submitted” means they surrendered to Allah’s command and resolved upon that. It was said: this is a case of the advanced and the delayed [word order], and the meaning is: he put him down upon his forehead, that is, he laid him on his face. It was said: he intended to slaughter him from the back of his neck so that he would not see him during the act of slaughter. This was said by Ibn ʿAbbas, Mujahid, Saʿid b. Jubayr, Qatadah, and al-Dahhak. It was said: rather, he laid him down as sacrificial animals are laid down, and the side of his forehead remained touching the ground, and “they had both submitted” means Ibrahim pronounced the name of Allah, magnified Him, declared the shahadah, and surrendered the boy to death. Al-Suddi and others said: he passed the knife over his throat, but it cut nothing. It is said: a plate of copper was placed between it and his throat. And Allah knows best. Muhammad b. Ishaq said: Ibrahim said to his son when he was commanded to slaughter him: “O my son, take the rope and the knife, then go with us to this mountain pass so that we may gather firewood for your family.” When he set out, Iblis came to him to divert him from that, and he said: “Away with you from me, O enemy of Allah! By Allah, I will surely carry out Allah’s command!” Then he came to Ismaʿil and informed him of what Ibrahim intended to do with him, and he said: “I hear and obey the command of my Lord.” Then he went to Hajar and informed her, and she said: “If his Lord commanded him that, then it is submission to Allah’s command.” So he returned in his fury, having gained nothing from them. When Ibrahim was alone in the mountain pass, which was the pass of Thabir, he said to him: “O my son, indeed I have seen in a dream that I [must] sacrifice you, so see what you think.” He said: “O my father, do as you are commanded. You will find me, if Allah wills, of the steadfast.” Then he said to him: “O my father, if you intend to slaughter me, then bind my bonds tightly so that none of my blood may touch you and my reward be diminished, for death is severe. Sharpen your blade so that you may give me rest. When you lay me down, then turn me upon my face, for I fear that if you look upon my face, mercy may seize you and come between you and Allah’s command. And if you see fit to return my shirt to Hajar, my mother, perhaps that will be a comfort to her after me, then do so.” Ibrahim said: “What a good helper you are, O my son, upon Allah’s command!” Then he bound him as he had instructed, sharpened his blade, and put him down upon his forehead. Then he placed the blade to his throat, and Allah turned it over onto its back. Then he pulled it toward himself to finish him, and it was called out: “O Ibrahim, you have fulfilled the vision. This is your sacrificial animal, a ransom for your son, so slaughter it.” That is, the intended purpose of testing you, your obedience, your hastening to your Lord’s command, and your offering of your son as a sacrifice had been achieved, just as you surrendered your body to the fires, and just as your wealth is spent generously upon guests. For this reason, He, may He be exalted, said: “Indeed, this was the clear trial,” that is, the manifest and evident test. And His saying: “And We ransomed him with a great sacrifice,” that is, We made the ransom for the slaughter of his son that which Allah, may He be exalted, made easy for him as a substitute for him. The well-known view among the majority is that it was a white ram, large-eyed, horned, which he saw tied to a samurah tree in Thabir. From Ibn ʿAbbas: a ram that had grazed in Paradise for forty autumns. Saʿid b. Jubayr said: it had been grazing in Paradise until Thabir split open for it, and upon it was red wool. From Ibn ʿAbbas: a ram, large-eyed, horned, with a bleat, descended upon him from Thabir, and he slaughtered it. It is the ram which the son of Adam offered, and it was accepted from him. This was narrated by Ibn Abi Hatim. Mujahid said: he slaughtered it at Mina. ʿUbayd b. ʿUmayr said: he slaughtered it at al-Maqam. As for what is narrated from Ibn ʿAbbas that it was a wild goat, and from al-Hasan that it was a mountain goat of the urwah, named Jarir, that is scarcely sound from them. Moreover, most of the reports here are taken from the Israʾiliyyat, and in the Quran there is sufficient [account] of the great matter that occurred, the dazzling trial, and that he was ransomed with a great sacrifice. It has come in the hadith that it was a ram. Imam Ahmad said with his chain from Safiyyah bt. Shaybah, who said: A woman of Banu Sulaym, who acted as midwife for most of the people of our household, informed me, saying: The Messenger of Allah ﷺ sent to ʿUthman b. Talhah. And once she said: She asked ʿUthman: Why did the Messenger of Allah ﷺ summon you? He said: I had noticed the two horns of the ram when I entered the House, and I forgot to tell you to cover them, so cover them; for it is not fitting that there be anything in the House to distract the one praying. Sufyan said: The two horns of the ram remained in the House until the burning of the House, and they burned. Likewise, it is narrated from Ibn ʿAbbas that the head of the ram remained hanging at the water-spout of the Kaʿbah, dried up. This alone is evidence that the sacrificial son was Ismaʿil; because he was the one residing in Makkah, while Ishaq, as far as we know, did not come there during his childhood, and Allah knows best. This is the apparent meaning of the Quran; indeed, it is almost an explicit statement that the sacrificial son was Ismaʿil. Disagreement of the early scholars concerning the sacrificial son: The early Muslims differed concerning the sacrificial son. Some said: he was Ismaʿil. Others said: he was Ishaq. Both statements have been narrated from the Prophet ﷺ, and if either of them was authentic, we would not turn to anything else. As for the hadith that the sacrificial son was Ishaq, al-Ahnaf narrated from al-ʿAbbas b. ʿAbd al-Muttalib, from the Messenger of Allah ﷺ, in a hadith in which he mentioned: “And We ransomed him with a great sacrifice”—he is Ishaq. This hadith has also been narrated from al-ʿAbbas as his own statement, not raised to the Prophet. As for the other hadith that the sacrificial son was Ismaʿil, al-Sunabihi narrated, saying: We were with Muʿawiyah b. Abi Sufyan, and they mentioned the sacrificial son. He said: “You have come to one who knows. We were with the Messenger of Allah ﷺ when a man came to him and said: ‘O Messenger of Allah, bestow upon me some of what Allah has granted you, O son of the two sacrificial ones.’ The Prophet ﷺ laughed.” It was said to Muʿawiyah: “And who are the two sacrificial ones?” He said: “ʿAbd al-Muttalib vowed that if Allah made easy the digging of Zamzam, he would slaughter one of his children. The lot fell upon ʿAbd Allah, the father of the Prophet ﷺ, and he ransomed him with a hundred camels—and we will mention this, if Allah wills—and the second sacrificial one was Ismaʿil.” Mention of those who said he was Ishaq ʿUmar b. al-Khattab, ʿAli, al-ʿAbbas b. ʿAbd al-Muttalib, and his son ʿAbd Allah ؓ—as narrated from him by ʿIkrimah—along with ʿAbd Allah b. Masʿud, Kaʿb, Ibn Sabit, Ibn Abi al-Hudhayl, and Masruq went to the view that the sacrificial son was Ishaq ﷺ. ʿAmr b. Abi Sufyan b. Abi Asid b. Abi Jariyah al-Thaqafi narrated that Kaʿb said to Abu Hurayrah: “Shall I inform you about Ishaq b. Ibrahim?” He said: “Yes.” Kaʿb said: “When Ibrahim saw the slaughter of Ishaq, the devil said: ‘By Allah, if I do not tempt one of them after this, ever again.’ Then he took the form of a man they knew, and came until, when Ibrahim went out with Ishaq to slaughter him, he entered upon Sarah, the wife of Ibrahim, and said to her: ‘Where has Ibrahim gone this morning with Ishaq?’ She said: ‘For some need of his.’ He said: ‘No, by Allah, he has gone with him to slaughter him!’ Sarah said: ‘He would not slaughter his son.’ The devil said: ‘Yes, by Allah, because he claims that Allah has commanded him to do that.’ Sarah said: ‘Then it is better that he obey his Lord.’ Then the devil went out and overtook Ishaq while he was with his father, and said to him: ‘Ibrahim intends to slaughter you.’ Ishaq said: ‘He would not do that.’ He said: ‘Yes, by Allah, he claims that his Lord has commanded that.’ Ishaq said: ‘By Allah, if his Lord commanded him to do that, he would surely obey Him!’ Then he left him and caught up with Ibrahim, and said: ‘Where have you gone this morning with your son?’ He said: ‘For some need of mine.’ He said: ‘No, by Allah, you intend to slaughter him!’ He said: ‘And why?’ He said: ‘Because you claim that Allah has commanded that.’ Ibrahim said: ‘By Allah, if Allah has commanded me to do that, I will surely do it.’ When Ibrahim took Ishaq to slaughter him, Allah excused him from that, and ransomed him with a great sacrifice, and Allah revealed to Ishaq: ‘I will grant you a supplication to which I will respond for you.’ Ishaq said: ‘O Allah, then any servant who meets You from the first and the last, not associating anything with You, admit him to Paradise.’ ʿUbayd b. ʿUmayr said: Musa said: ‘O Lord, people say “O God of Ibrahim, Ishaq, and Yaʿqub.” By what did they attain that?’ He said: ‘Ibrahim never weighed anything against Me without choosing Me; Ishaq offered himself to be slaughtered for Me, and in other things he was even more generous; and Yaʿqub, whenever I increased him in trial, he increased in good opinion of Me.’ (Asid with fathah on the hamzah and kasrah on the sin. And Jariyah with jim.) Those who said the sacrificial son was Ismaʿil ﷺ Saʿid b. Jubayr, Yusuf b. Mihran, al-Shaʿbi, Mujahid, and ʿAtaʾ b. Abi Rabah all narrated from Ibn ʿAbbas that he said: The sacrificial son was Ismaʿil. And he said: The Jews claimed that he was Ishaq, and the Jews lied. Abu al-Tufayl and al-Shaʿbi said: I saw the two horns of the ram in the Kaʿbah. Muhammad b. Kaʿb said: The one whom Allah commanded Ibrahim to slaughter from among his sons was Ismaʿil. Indeed, we find that in the Book of Allah in the narrative concerning Ibrahim and what he was commanded regarding the slaughter of his son; that it was Ismaʿil. That is because Allah, may He be exalted, when He finished the story of the one slaughtered from among the two sons of Ibrahim, said: “And We gave him good tidings of Ishaq, a prophet from among the righteous,” and He says: “And We gave him good tidings of Ishaq, a prophet,” and “and from behind Ishaq, Yaʿqub,” with a son and a son’s son. He would not command him to slaughter Ishaq when He had in him from Allah—Mighty and Majestic—what He had promised him. The one whom he was commanded to slaughter was none other than Ismaʿil. Muhammad b. Kaʿb mentioned that to ʿUmar b. ʿAbd al-ʿAziz while he was caliph, and he said: “This is a matter that I had not looked into, and indeed I regard it as you have said.”
Grades by grader
No grade is recorded for this wording.