[37].Surah As-Saffat (Those Ranged in Ranks): Ayat 103-111

১০৩. যখন পিতা-পুত্র উভয়েই আনুগত্য প্রকাশ করল এবং ইব্রাহীম তাকে যবেহ করার জন্যে শায়িত করল।

১০৪. তখন আমি তাকে ডেকে বললামঃ হে ইব্রাহীম,

১০৫. তুমি তো স্বপ্নকে সত্যে পরিণত করে দেখালে! আমি এভাবেই সৎকর্মীদেরকে প্রতিদান দিয়ে থাকি।

১০৬. নিশ্চয় এটা এক সুস্পষ্ট পরীক্ষা।

১০৭. আমি তার পরিবর্তে দিলাম যবেহ করার জন্যে এক মহান জন্তু।

১০৮. আমি তার জন্যে এ বিষয়টি পরবর্তীদের মধ্যে রেখে দিয়েছি যে,

১০৯. ইব্রাহীমের প্রতি সালাম বর্ষিত হোক।

১১০. এমনিভাবে আমি সৎকর্মীদেরকে প্রতিদান দিয়ে থাকি।

১১১. সে ছিল আমার বিশ্বাসী বান্দাদের একজন।

Ayat 103. Then, when they had both submitted themselves (to the Will of Allah), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering);

Ayat 104. And Allah called out to him: "O Abraham PBUH!

Ayat 105. You have fulfilled the dream (vision)!" Verily! Thus do Allah reward the Muhsinun (good-doers - see V.2:112).

Ayat 106. Verily, that indeed was a manifest trial.

Ayat 107. And Allah ransomed him with a great sacrifice (i.e. a ram);

Ayat 108. And Allah left for him (a goodly remembrance) among generations (to come) in later times.

Ayat 109. Salamun (peace) be upon Ibrahim (Abraham)!"

Ayat 110. Thus indeed do Allah reward the Muhsinun (good-doers).

Ayat 111. Verily, he was one of Allah's believing servant’s.

Tafseer of Surah As-Saffat (Those Ranged in Ranks) Ayat 103. So when they had both submitted their wills (to Allah. and he had laid him prostrate on his forehead (for sacrifice), Note that the sacrifice was demanded of both Abraham and Ismail. It was a trial of the will of the father and the son. By way of trial the father had the command conveyed to him in a vision. He consulted the son. The son readily consented, and offered to stand true to his promise if his self-sacrifice was really required. The whole thing is symbolical. Allah does not require the flesh and blood of animals (22:37), much less of human beings. But he does require the giving of our whole being to Allah, the symbol of which is that we should give up something very dear to us, if Duty requires that sacrifice, Our version may be compared with the Jewish-Christian version of the present Old Testament. The Jewish tradition, in order to glorify the younger branch of the family, descended from Isaac, ancestor of the Jews, as against the elder branch, descended from Ismail, ancestor of the Arabs, refers this sacrifice to Isaac (Gen. 22:1-18). Now Isaac was born when Abraham was 100 years old, while Ismail was born to Abraham when Abraham was 86 years old. Ismail was therefore 14 years older than Isaac. During his first 14 years Ismail was the only son of Abraham; at no time was Isaac the only son of Abraham. Yet, in speaking of the sacrifice, the Old Testament says: 'And He said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah : and offer him there for a burnt offering..." This slip shows at any rate which was the older version, and how it was overlaid, like the present Jewish records, in the interests of a tribal religion. The “land of Moriah” is not clear: it was three days journey from Abraham's place (Gen. 22:4). There is less warrant for identifying it with the hill of Moriah on which Jerusalem was afterwards built than with the hill of Marwah which is identified with the Arab tradition about Ismail. 104. We called out to him, "O Abraham! In the Biblical version Isaac's consent is not taken: in fact Isaac asks, 'where is the lamb for sacrifice?' and is told that 'God would provide it'. It is a complete human sacrifice like those to Moloch. In our version it is as much a sacrifice by the will of Ismail as by that of Abraham. And in any case it is symbolic: "this was obviously a trial"; "thou hast already fulfilled thy vision": etc. 105. "Thou hast already fulfilled the vision!" – Thus indeed do Allah reward those who do right. 106. For this was obviously a trial- 107. And Allah ransomed him with a momentous sacrifice: The adjective qualifying "sacrifice" here, 'azim, (great, momentous) may be understood both in a literal and a figurative sense. In a literal sense it implies that a fine sheep or ram was substituted symbolically. The figurative sense is even more important. It was indeed a great and momentous occasion, when two men, with concerted will, "ranged themselves in the ranks" of those to whom self-sacrifice in the service of Allah was the supreme thing in life. In this sense, said Jesus, "he that loseth his life for my sake shall find it", (Matt. 10:39). 108.And We left (this blessing) for him among generations (to come) in later times: Cf. above, 37:78-81, also 43:28. 109. "Peace and salutation to Abraham!"

110. Thus indeed do Allah reward those who do right. 111. For he was one of our believing Servants.

Hazrat Jabir Ibn Abdullah (May Allah be pleased with him) reported: The Messenger of Allah  [SAWW](PBUH) before sacrificing animal on 10th Zhual Hijjah supplicated these words, "I detaching myself from every one and concentrating on one". "Who created the heavens and the earth, and I am not one of the polytheists "Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the Universe ('Alamin all mankind, jinns and all that exists). O Allah (this sacrifice) it comes from you and is given to (sacrifice for) you. In the name of Allah, and Allah is Most Great" He then made sacrifice.  [Abu Dawud and At-Tirmidhi]

Lesson: as mentioned above in Surah As-Saffat Ayat 103. Then, when they had both submitted themselves (to the Will of Allah), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering); Sacrificing animals on 10th, 11th & 12th Zhual Hijjah is conduct furnishes the principle that the reward of sacrificing something for Allah goes with its quality. The more precious the thing sacrificed, the greater its reward will be.