Commentary on Tafsir al-Jalalayn: ((When he reached the age of labor with him)) meaning that he would labor with him and assist him.

He said: When he reached the age of labor with him, meaning that he would labor with him and assist him. It was said he reached seven years of age, and it was said thirteen years. It is possible that it was between the two, from the seventh to the thirteenth year, because if he exceeds that, he may become independent, and below seven, he still needs someone to support him, and the soul does not attach to him much, especially the father's soul. As for the mother, her soul may attach more to the young child than to the older one, but the father's soul attaches to one of this age. When he reached the age of labor with him, Allah, Glorified and Exalted is He, tested Ibrahim with a great trial that only one in his condition could bear. Know that this son was Ibrahim's firstborn, meaning he was the first child born to him. He was born to him, as it is said, in old age, meaning he was old when this firstborn child was born to him, and he had no other child. So Allah tested him, and Allah, Glorified and Exalted is He, showed him in a dream that he was sacrificing this son. This is a report in the sense of a command, because the sacrifice here is a mere action he saw in a dream that he was sacrificing his son, so it is as if he was informed that he would sacrifice his son. Was the showing a report by speech or by action? The showing is a report by action. Yes, that is why it is said that the report is what you see, not what you hear. The important thing is that Allah showed him that he was sacrificing him, and this is a report in the sense of a command, as will come, if Allah wills, in His saying . Allah showed him that, so Ibrahim was not disturbed and was not affected; he was at peace with this. Then he presented the matter to this son, not for consultation, but for testing. Otherwise, it is not possible for Ibrahim to consult his son about what Allah commanded him to do, is it not? Rather, he presented the matter to him to test him with this and to see the strength of his endurance for this great command. He said: O my son, meaning when he reached the age of labor with him... meaning I saw. Look at this gentleness, O my son, to distance himself from his son, that he mentioned it without harshness, because if a person hates his son, what does he care? To torment him or sacrifice him, and he is not affected by it. But he said: O my son, out of gentleness with him and to show that tenderness had reached its full extent in his heart, and he confirmed it, so he said: O, O my son, and he did not say: O my son, to increase the gentleness. The commentator said: "Meaning I saw, but he used the present tense to indicate the continuity of the ruling of this vision." Yes, indeed I see in a dream that I am sacrificing you. Is "I see" past or present?
The student: Present.

The Shaykh : He used the present tense for the past to show that he is continuing to carry out the ruling of this vision. He said: Indeed I see that I am sacrificing you, or the past was placed in the position of the present, as if he is now seeing that he is sacrificing him. In any case, "I see" here is more emphatic than "I saw," because "I saw" is something that has passed, whereas this is something present that indicates continuity and that he will carry out the ruling of what he saw in the dream.
"That I will slaughter you, and that the visions of the prophets are true, and that their actions are by the command of Allah" These are two phrases that express an implied question. First, his statement A person might say that a dream vision is a jumble of thoughts, so he answered that by saying "the visions of the prophets are true" If I were to see in a dream that I freed my slaves or endowed my property, would that be a reality? No, and I would not be commanded to do so on the basis of that vision. But the visions of the prophets are true, meaning that they are revelation. The second answer, he said, "and their actions are by the command of Allah" This is also an answer to an implied question. If this vision is true, does it establish a legal ruling? The author answered with what implies yes. Why? Because the actions of the prophets are by the command of Allah, especially an action of this magnitude. This great action is among the greatest of major sins. Why? Because it is the killing of a soul without right, and not a distant soul, but the killing of a close relative. Thus, it combines the killing of a soul with severing family ties, for one who kills a stranger is not like one who kills a relative. But when this great sin is by the command of the Lord who owns the dominion of the heavens and the earth, it becomes obedience. Just as prostration to other than Allah is shirk (associating partners with Allah), and when it is by the command of Allah, leaving it is kufr (disbelief). The important point is that the author answered regarding this vision that it was an action of a prophet, and the actions of the prophets occur by the command of Allah, Mighty and Majestic, because they are protected from sin.
"Of the opinion," meaning think about your matter and see what you think. So his answer was a great and wonderful answer. He said: O my father, do what you are commanded. This is similar to what happened with Aisha (may Allah be pleased with her) when the Prophet (peace and blessings be upon him) gave her the choice between staying with him and leaving him for the world, and he said to her: meaning consult them. She said, (may Allah be pleased with her): .