Continuation of the commentary on Tafsir al-Jalalayn: “So see what you see” from the perspective of opinion

from the perspective of opinion, meaning think about your matter and see what you see. So his response was a great and wonderful answer. He said, 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 or leaving him for the sake of this world, and he said to her, meaning, consult them. She said, (may Allah be pleased with her), Here, “see what you see” means think about your matter: are you prepared for this thing? This is a matter of testing the state of this son and preparing him to carry out what Allah commanded his father to do. “So see what you see.” The author said, “from the perspective of opinion: consult him so that he becomes accustomed to the slaughter and submits to the command regarding it.” Yes, if he had gotten up from sleep, taken his son, and slaughtered him without informing him, two great benefits would have been lost. The first benefit is that this son would not have shown acceptance of Allah’s command. The second is that if it had come upon him suddenly, it would have been more severe in its impact on his heart and more painful than if he had been informed, because when a person is informed of something before it happens and his soul prepares and readies itself for it, the great father’s response comes to a soul that is prepared, making it easier for him. This is unlike if it comes upon him by surprise, in which case it is more severe in its impact and more painful. For this reason, the author (may Allah have mercy on him) said, “so that he becomes accustomed to the slaughter and submits to the command regarding it”. He said, “O my father.” The taa is a substitute for the yaa of the possessive, and its original form is “O my father” (ya abi), but the Arabs may replace the yaa with a taa and say “O my father” (ya abt). Accordingly, the taa is a substitute for the yaa, which is the yaa of the first person. “Do what you are commanded” to do. Glory be to Allah, he did not say, “O my father, there is no objection from me,” and he did not say, “Do it.” Rather, he urged him to do it and did not say, “Do what you saw.” He said, “Do what you are commanded” to do, urging Ibrahim to act, because reminding him that this is Allah’s command strengthens his resolve to carry out this command. This is because Ismail (peace be upon him) feared that Ibrahim’s compassion for his son might overcome him and cause him to reconsider Allah the Exalted in this matter. So he advised him to hasten to do what he was commanded to do. He said, “Do what you are commanded” and did not say “what you saw,” so that this would be a stronger urging for Ibrahim to proceed. For this reason, “do what you are commanded” to do.
if Allah wills. Yes, “You will find me.” This sin, as we said previously, is close to the letter nun for the purpose of easing pronunciation, and it serves two purposes: affirmation and proximity... and affirmation means the realization of this thing. However, since it was a future command and a person does not trust that he will carry out a future command, he said, “if Allah wills, you will find me.” He placed the exception before mentioning the second object to hasten with it. But Yes. And his saying, is an interjected sentence between the two objects of “find,” because the first object is the yaa and the second is “among the patient.” That is, among the patient regarding what? Regarding Allah’s command, this great command. The patient regarding Allah’s trial, because this is a great trial: that a person is patient in being killed in obedience to the command of Allah, Glorified and Exalted is He. Here, he did not say, “You will find me, if Allah wills, patient.” He said, indicating that he (peace and blessings be upon him) will follow the example of those who came before, so that he will be among those characterized by this attribute, which is patience.