فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَى فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَى قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ ﴿۱۰۲﴾ فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ ﴿۱۰۳﴾ وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ ﴿۱۰۴﴾ قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ ﴿۱۰۵﴾ إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ ﴿۱۰۶﴾ وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ ﴿۱۰۷﴾ وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ ﴿۱۰۸﴾ سَلَامٌ عَلَى إِبْرَاهِيمَ ﴿۱۰۹﴾

﴾102﴿ Falamma balagha ma'a hus sa'ya qaala yaa buniya inneee araa fil manaami anneee azbahuka fanzur maazaa taraa; qaala yaaa abatif 'al maa tu'maru satajidunee in shaaa'allaahu minas saabireen
﴾103﴿ Falammaaa aslamaa wa tallahoo liljabeen
﴾104﴿ Wa naadainaahu ai yaaaa Ibraheem
﴾105﴿ Qad saddaqtar ru'yaa; innaa kazaalika najzil muhsineen
﴾106﴿ Inna haazaa lahuwal balaaa'ul mubeen
﴾107﴿ Wa fadainaahu bizibhin 'azeem
﴾108﴿ Wa taraknaa 'alaihi fil aakhireen
﴾109﴿ Salaamun 'alaaa Ibraaheem

﴾102﴿ So when he reached an age where he could work, he said to his father, "O my son, indeed I have seen in a dream that I am sacrificing you, so consider what you think. He said, "O my father, do as you are commanded; you will find me, if Allah wills, among the patient
﴾103﴿ And when they both submitted to the command of Allah, and he laid him down on his forehead
﴾104﴿ And We called out to him, O Abraham
﴾105﴿ Indeed, you have fulfilled the vision. Verily, thus do We reward the doers of good
﴾106﴿ Indeed, this was surely a clear trial
﴾107﴿ And We ransomed him with a great sacrifice
﴾108﴿ And We left for him a mention among later generations
﴾109﴿ (Saying) Peace be upon Abraham

[102] This verse mentions another trial of Abraham (peace be upon him).
(السَّعْيَ) means that the child had reached an age where he could work with his father and also perform worship.
At such an age, the death of a child causes great sorrow.
(أَرَى فِي الْمَنَامِ)—“I see in a dream”—this is evidence that the dreams of the Prophets (peace be upon them) are definitely revelation, and acting upon them is obligatory.
The discussion of the Dhabih (the one to be sacrificed): There is a difference among the scholars about whether the Dhabih was Ishmael (peace be upon him) or Isaac (peace be upon him).
There are three opinions: 1. The first opinion is of suspension (tawaqquf): scholars like Al-Zajjaj and others refrained from taking a side due to the apparent conflict in the evidences.
2. The second opinion is that it was Isaac (peace be upon him): this is narrated from Abdullah ibn Mas‘ud (may Allah be pleased with him), Ibn Abbas (may Allah be pleased with them), Ali ibn Abi Talib, Al-Abbas, ‘Ikrimah, Sa‘id ibn Jubayr, Mujahid, Ash-Sha‘bi, and others.
This view was preferred by Ibn Jarir and Al-Qurtubi.
However, the commentator Ibn Kathir said that many of these narrations originally came from Ka‘b al-Ahbar, and that the noble Companions and Tabi‘un used to narrate Israelite traditions from him.
Imam Al-Bukhari wrote that most of his narrations are fabricated.
3. The third opinion is that the Dhabih was Ishmael (peace be upon him): this is the view of Ibn ‘Umar, Abu Hurairah, Ali, Abu Tufayl, Sa‘id ibn Al-Musayyib, and others.
Most commentators and hadith scholars consider this opinion to be correct.
[103,104,105] (أَسْلَمَا) – both submitted to the command of Allah, the Exalted.
That is, Abraham (peace be upon him) prepared the means for the sacrifice, and Ishmael (peace be upon him) made himself ready to be sacrificed.
(لِلْجَبِينِ) – jabīn refers to either side of the forehead, while jabhah refers to the center of the forehead.
It means he laid him down on his side, as is the common method for slaughter.
[106] (الْبَلَاءُ) means trial and test, and this is the apparent meaning.
Or it can mean blessing and favor, and hādhā (“this”) refers to the following verse—meaning the substitution with a ram.
[107] (فَدَيْنَاهُ) – Fidya (ransom) is given to free a prisoner.
Meaning, Abraham (peace be upon him) would not have let go of his son, but We rescued him with a ransom instead.
(عَظِيمٍ) – meaning, its value and rank were great, because in place of a great person, another great being was given.
And it was a ram that Allah, the Exalted, sent from the unseen and commanded Abraham (peace be upon him) to sacrifice it.
This is evidence that sacrificing a sheep is superior in Qurbani (sacrifice).
And some commentators have said that this act of sacrifice, which is the Sunnah of Abraham (peace be upon him) and has been established in all nations, is the “great sacrifice” referred to here.
[from 108 to 111] In this verse, Abraham’s (peace be upon him) dependence on Allah, the Exalted, for well-being and reward is mentioned,
and his servitude to Allah, the Exalted, is also highlighted.