The benefits of the saying of Allah the Exalted: “So when he reached with him the age of labor, he said: ‘O my son, I see in a dream that I am sacrificing you…’”
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Among the benefits of the verse in His saying [As-Saffat 37:102] to the end of it is that Allah Mighty and Majestic may test His believing servant with a severe trial that is hard for the souls, and that is what Allah showed His Prophet Ibrahim (peace be upon him) regarding the slaughter of his son. We know that if Allah had decreed that your son die, that would have been a great calamity, but when Allah the Exalted commands you to slaughter him with your own hand, this becomes greater and more severe, and patience with this matter becomes harder and greater than patience with his death by the decree of Allah. Is that not so? Patience with the fact that you yourself are in charge of killing your son is harder than if Allah the Exalted had caused him to die by His decree.
Among the benefits of the verse is that the time in which Ibrahim was commanded to slaughter his son was a time when carrying out the command would be severe, because he had reached with him the age of labor. Carrying out the command in this state indicates the perfection of the obedience of the one commanded, where he carried it out at the very moment he was most attached to his son. And among the benefits of the noble verse is that it is befitting for one who intends to carry out something disliked for a person to use an approach that indicates he does not want to harm him, but rather that it is a matter that must be done, due to His saying. His coming with this formulation in a gentle manner is in order to distance from him the accusation that he does not love him.
Among the benefits of the noble verse is that it is permissible to test a person with something in which his opinion is not taken, but rather for the purpose of inquiry, due to His saying[As-Saffat 37:102]. Indeed, Ibrahim (peace be upon him) did not want to look at his son’s opinion such that if he said, “Do not slaughter me,” he would leave off the slaughter. Rather, he wanted to know the extent of his acceptance and readiness, so there is a concealment in this. And concealment is undoubtedly permissible for the purpose of inquiry and information, especially when judging in a court of law.
The story of Sulayman (peace be upon him) regarding the two women who disputed over a child between them has passed us by, where they disputed before Dawud, and he judged in favor of the elder. Then they disputed before Sulayman, and he called for a knife to cut it in half between them. Will Sulayman do that? No, he will never do it. But this is from the category of concealment and seeking the truth. When he called for the knife and showed them that he wanted to cut it in half, the younger one said “It is her son, O Prophet of Allah”. So he knew that it was hers because the love of the child overcame her, so she relinquished her right to him and her claim, and the elder was satisfied because it did not matter to her that the son of this woman be killed, just as the wolf had eaten her son.
So it is taken from this that it is permissible for a person to conceal something in order to investigate the matter and bring it to light, because when Ibrahim (peace be upon him) said to his son, “See what you think,” the apparent meaning is that he wanted to consult him and take his opinion, and if he agreed, he would carry it out, and if not, he would not. And that is not the case; rather, he wanted to test him for what reason? To see the extent of his acceptance of this matter and his readiness to carry it out.
Among the benefits of the verses is that the visions of the prophets are true, and that is because Ibrahim relied on it, and if it had not been true, he would not have relied on it. But if one of us were to see such a vision that he is slaughtering his son, is this true? No, it is not true at all, because we are never commanded, either through a dream or through wakefulness, to slaughter our sons. But either it is a vision and contains a reference to something similar, or it is from Shaytan to sadden you. As for it being a command that must be carried out, that is impossible.
The reader: قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ 105 إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ 106 وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ 107 وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ 108 سَلَامٌ عَلَى إِبْرَاهِيمَ 109 كَذَلِكَ نَجْزِي الْمُحْسِنِينَ 110 إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ 111 .
الشيخ : أعوذ بالله من الشيطان الرجيم سبق لنا البحث إلى قوله رب هب لي من الصالحين أظن بعده ؟
الطالب:...
ومن فوائد الآيات في قوله تعالى يا بني إني أرى في المنام أني أذبحك فانظر ماذا ترى قال يا أبت افعل ما تأمر ستجدني إن شاء الله من الصابرين
You have truly verified the vision. Indeed, thus We reward the doers of good. 105. Indeed, this was a clear trial. 106. And We ransomed him with a great sacrifice. 107. And We left for him [a mention] among the later ones. 108. Peace upon Ibrahim. 109. Thus We reward the doers of good. 110. Indeed, he was among Our believing servants. 111. The Shaykh: I seek refuge in Allah from the accursed Shaytan. We have previously reached in our discussion the saying, “My Lord, grant me from the righteous.” Do I think after that? The student: … And among the benefits of the verses in His saying, “O my son, I see in a dream that I am sacrificing you, so see what you think,” he said, “O my father, do what you are commanded. You will find me, if Allah wills, among the patient.”
And when he reached with him [the age of] exertion, he said, "O my son
فلما بلغ مع السعي قال يا بنيAmong the benefits of the verse is that the time in which Ibrahim was commanded to slaughter his son was a time when carrying out the command would be severe, because he had reached with him the age of labor. Carrying out the command in this state indicates the perfection of the obedience of the one commanded, where he carried it out at the very moment he was most attached to his son. And among the benefits of the noble verse is that it is befitting for one who intends to carry out something disliked for a person to use an approach that indicates he does not want to harm him, but rather that it is a matter that must be done, due to His saying
O my son,
يا بنيAmong the benefits of the noble verse is that it is permissible to test a person with something in which his opinion is not taken, but rather for the purpose of inquiry, due to His saying
indeed I have seen in a dream that I [must] sacrifice you, so see what you think
إني أرى في المنام أني أذبحك فانظر ماذا ترىThe story of Sulayman (peace be upon him) regarding the two women who disputed over a child between them has passed us by, where they disputed before Dawud, and he judged in favor of the elder. Then they disputed before Sulayman, and he called for a knife to cut it in half between them. Will Sulayman do that? No, he will never do it. But this is from the category of concealment and seeking the truth. When he called for the knife and showed them that he wanted to cut it in half, the younger one said “It is her son, O Prophet of Allah”. So he knew that it was hers because the love of the child overcame her, so she relinquished her right to him and her claim, and the elder was satisfied because it did not matter to her that the son of this woman be killed, just as the wolf had eaten her son.
So it is taken from this that it is permissible for a person to conceal something in order to investigate the matter and bring it to light, because when Ibrahim (peace be upon him) said to his son, “See what you think,” the apparent meaning is that he wanted to consult him and take his opinion, and if he agreed, he would carry it out, and if not, he would not. And that is not the case; rather, he wanted to test him for what reason? To see the extent of his acceptance of this matter and his readiness to carry it out.
Among the benefits of the verses is that the visions of the prophets are true, and that is because Ibrahim relied on it, and if it had not been true, he would not have relied on it. But if one of us were to see such a vision that he is slaughtering his son, is this true? No, it is not true at all, because we are never commanded, either through a dream or through wakefulness, to slaughter our sons. But either it is a vision and contains a reference to something similar, or it is from Shaytan to sadden you. As for it being a command that must be carried out, that is impossible.
The reader: قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ 105 إِنَّ هَذَا لَهُوَ الْبَلَاءُ الْمُبِينُ 106 وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ 107 وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ 108 سَلَامٌ عَلَى إِبْرَاهِيمَ 109 كَذَلِكَ نَجْزِي الْمُحْسِنِينَ 110 إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ 111 .
الشيخ : أعوذ بالله من الشيطان الرجيم سبق لنا البحث إلى قوله رب هب لي من الصالحين أظن بعده ؟
الطالب:...
ومن فوائد الآيات في قوله تعالى يا بني إني أرى في المنام أني أذبحك فانظر ماذا ترى قال يا أبت افعل ما تأمر ستجدني إن شاء الله من الصابرين
You have truly verified the vision. Indeed, thus We reward the doers of good. 105. Indeed, this was a clear trial. 106. And We ransomed him with a great sacrifice. 107. And We left for him [a mention] among the later ones. 108. Peace upon Ibrahim. 109. Thus We reward the doers of good. 110. Indeed, he was among Our believing servants. 111. The Shaykh: I seek refuge in Allah from the accursed Shaytan. We have previously reached in our discussion the saying, “My Lord, grant me from the righteous.” Do I think after that? The student: … And among the benefits of the verses in His saying, “O my son, I see in a dream that I am sacrificing you, so see what you think,” he said, “O my father, do what you are commanded. You will find me, if Allah wills, among the patient.”