المستدرك على الصحيحين
Al Mustadrak ala al‑Sahihayn
كتاب : تواريخ المتقدمين من الأنبياء والمرسلين
Book of the Histories of the Earlier Prophets and Messengers
ذكر من قال إن الذبيح إسحاق، إغواء الشيطان آل إبراهيم فى ذبح ابنه
Mention of those who said the one to be sacrificed was Ishaq (peace be upon him), and Satan's attempt to mislead the family of Ibrahim over the sacrifice of his son
Hadith Number: 4092
حدثناه ابو عبد الله بن بطة، حدثنا الحسن بن الجهم، حدثنا الحسين بن الفرج، حدثنا محمد بن عمر، حدثنا ابو سليمان داود بن عبد الرحمن العطار، عن عبد الله بن عثمان بن خثيم، عن سعيد بن جبير، عن ابن عباس قال: إن الصخرة التي في اصل ثبير التي ذبح عليها إبراهيم إسحاق، هبط عليه كبش اغبر له نواح من ثبير قد نوحه؛ فذكر حديثا طويلا (1).
It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that he said: "Indeed, the rock which is at the foot of Mount Thabir, upon which Ibrahim (peace be upon him) intended to sacrifice Ishaq (peace be upon him), there a dusty-coloured ram descended upon him from the direction of Thabir, whose sound could be heard." Then he mentioned a long hadith.
تخریج الحدیث: «صحيح، وقد تقدَّم الكلام على حال محمد بن عمر وهو الواقدي» [ترقيم الرساله 4092] [ترقيم الشركة 4070]
Takhrij and Tahqiq of Hadith No. 4092 of Al Mustadrak ala al‑Sahihayn
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
Grading: This narration is sahih.
Technical note / Defect ('illah): The discussion of the status of Muhammad bin 'Umar (who is al-Waqidi) has passed under no. (4060). Here al-Waqidi has been corroborated (he is "mutaba'"), and there is no harm in the narrators above him.
Technical note / Defect ('illah): The discussion of the status of Muhammad bin 'Umar (who is al-Waqidi) has passed under no. (4060). Here al-Waqidi has been corroborated (he is "mutaba'"), and there is no harm in the narrators above him.
(1) صحيح، وقد تقدَّم الكلام على حال محمد بن عمر وهو الواقدي - برقم (4060)، والواقدي متابع، ومن فوقه لا بأس بهم.
Reference / Source: Abu al-Walid al-Azraqi narrated it in "Akhbar Makkah" 2/ 175 from his grandfather Ahmad bin Muhammad bin al-Walid; Ibn Abi Hatim in his "Tafsir" (as in Tafsir Ibn Kathir 7/ 26) by way of Yusuf bin Ya'qub al-Saffar; and Ibn 'Asakir in "Tarikh Dimashq" 49/ 38-39 by way of Ahmad bin 'Abdullah bin Yunus. All three (Ahmad, Yusuf and Ahmad bin 'Abdullah) narrate it from Dawud bin 'Abd al-Rahman al-'Attar, with this chain.
وأخرجه أبو الوليد الأزرقي في "أخبار مكة" 2/ 175 عن جده أحمد بن محمد بن الوليد، وابن أبي حاتم في "تفسيره" كما في "تفسير ابن كثير" 7/ 26 من طريق يوسف بن يعقوب الصَّفّار، وابن عساكر في "تاريخ دمشق" 49/ 38 - 39 من طريق أحمد بن عبد الله بن يونس، ثلاثتهم عن داود بن عبد الرحمن العطار، بهذا الإسناد.
Note / Clarification (language and geography): The word "Thabir" is with fathah on the "tha'" and kasrah on the "ba'", followed by "ya'" and then an undotted "ra'".
Location: It is the name of a mountain between Makkah and Mina, lying on the right-hand side of one entering Makkah from Mina.
Location: It is the name of a mountain between Makkah and Mina, lying on the right-hand side of one entering Makkah from Mina.
وثَبِير، بفتح المثلثة وكسر الموحدة ثم بالتحتانية بعدها راء مهملة: جبل بين مكة ومني، وهو على يمين الداخل منها إلى مكة.
Note / Clarification (language): "Al-Aghbar" is that whose colour is like the colour of dust or ashes.
والأغبر: الذي لونه كلون الغُبار أو الرماد.
Hadith Number: 4092M
قال الواقدي: وحدثنا محمد بن عمرو الاوسي، عن ابي الزبير، عن جابر قال: لما راى إبراهيم في المنام ان يذبح إسحاق اخذ بيده؛ فذكره بطوله (2). قال الحاكم: وقد ذكر الواقدي باسانيده هذا القول عن ابي هريرة، وعبد الله بن سلام، وعمير بن قتادة الليثي، وعثمان بن عفان، وابي بن كعب، وعبد الله بن مسعود، وعبد الله بن عمرو، وعبد الله بن عمر، والله اعلم. وقد كنت ارى مشايخ الحديث قبلنا وفي سائر المدن التي طلبنا الحديث فيها، وهم لا يختلفون ان الذبيح إسماعيل، وقاعدتهم فيه قول النبي ﷺ:"انا ابن الذبيحين" (3)، إذ لا خلاف انه من ولد إسماعيل، وان الذبيح الآخر ابوه الادنى عبد الله بن عبد المطلب، والآن فإني اجد مصنفي هذه [الازمنة] (4) يختارون قول من قال: إنه إسحاق (5).. فاما الرواية عن وهب بن منبه، وهو باب هذه العلوم:
Imam al-Waqidi (may Allah have mercy on him) says that it is narrated from Sayyiduna Jabir (may Allah be pleased with him) that he said: "When Ibrahim (peace be upon him) saw in a dream that he was to sacrifice Ishaq (peace be upon him), he took him by the hand." Then he mentioned the long hadith.
Imam al-Hakim says: Al-Waqidi, with his chains of narration, has also mentioned this view from Sayyiduna Abu Hurayrah, Abdullah bin Salam, Umayr bin Qatadah al-Laythi, Uthman bin Affan, Ubayy bin Ka'b, Abdullah bin Mas'ud, Abdullah bin Amr and Abdullah bin Umar (may Allah be pleased with them), and Allah knows best. And I have seen the shaykhs of hadith before us, and the shaykhs of all the cities in which we sought hadith, not differing on the point that the one to be sacrificed (al-Dhabih) was Isma'il (peace be upon him), and their basis for this is the saying of the Prophet (peace and blessings be upon him): "I am the son of the two who were to be sacrificed." For there is no disagreement that he (peace and blessings be upon him) is from the descendants of Isma'il (peace be upon him), and that the other one to be sacrificed was his immediate father, Abdullah bin Abd al-Muttalib. But now I find that the authors of this age prefer the view of those who say that the one to be sacrificed was Ishaq (peace be upon him).
As for the narration reported from Wahb bin Munabbih, who is an authority in these branches of knowledge:
تخریج الحدیث: «إسناده ضعيف، تفرد به الواقدي» [ترقيم الرساله 4092M] [ترقيم الشركة 4070/1]
Takhrij and Tahqiq of Hadith No. 4092M of Al Mustadrak ala al‑Sahihayn
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
by Shaykh Adil Murshid, Dr. Ahmad Barhoum, Dr. Muhammad Kamil Qarah Balli and Dr. Sa'id al-Lahham
Hadith-science notes and terminology
Grading: Its chain is da'if (weak).
Technical note / Defect ('illah): Al-Waqidi (Muhammad bin 'Umar) is alone in narrating it, and his shaykh (teacher) in this narration is not known (majhul).
Technical note / Defect ('illah): Al-Waqidi (Muhammad bin 'Umar) is alone in narrating it, and his shaykh (teacher) in this narration is not known (majhul).
(2) إسناده ضعيف، تفرد به الواقدي - وهو محمد بن عمر - وشيخه فيه لا يُعرف.
Reference / Source: This narration passed under no. (4080) from the hadith of Mu'awiyah bin Abi Sufyan, that a Bedouin said to the Prophet (peace and blessings be upon him): "O son of the two sacrificed ones!" (Ya Ibn al-Dhabihayn), and the Messenger of Allah (peace and blessings be upon him) smiled at what he said.
Grading: We explained there that its chain is "da'if".
Technical note: As for the wording in which he (peace and blessings be upon him) himself says: "I am the son of the two sacrificed ones" (Ana Ibn al-Dhabihayn), we have not found it "musnad" (with a chain).
Grading: We explained there that its chain is "da'if".
Technical note: As for the wording in which he (peace and blessings be upon him) himself says: "I am the son of the two sacrificed ones" (Ana Ibn al-Dhabihayn), we have not found it "musnad" (with a chain).
(3) تقدَّم من حديث معاوية بن أبي سفيان برقم (4080): أنَّ أعرابيًا قال للنبي ﷺ: يا ابن الذبيحين، وأنَّ رسول الله ﷺ تبسم من قوله ذلك. وبينا هناك أنَّ إسناده ضعيف، وأما بلفظ: "أنا ابن الذبيحين"، فلم نقف عليه مسندًا.
Note / Clarification: This addition is from al-Dhahabi's "Talkhis", and it is necessary (for understanding the text).
(4) زيادة من "تلخيص الذهبي"، ولا بد منها.
General principle: The Salaf (early generations) differed on this question (who was the sacrificed one?) with two views:
First view: Some of them said that the sacrificed one (al-dhabih) was Ishaq (peace be upon him).
First view: Some of them said that the sacrificed one (al-dhabih) was Ishaq (peace be upon him).
(5) قد اختلف السلف في هذه المسألة على قولين: 1 - فمنهم من قال: إنَّ الذبيح هو إسحاق.
Technical note / Defect ('illah): A "marfu'" hadith has also been narrated about this from al-'Abbas bin 'Abd al-Muttalib, which passed earlier under no. (4085), but its chain is not sahih.
وقد ورد في ذلك حديث مرفوع عن العباس بن عبد المطلب، تقدم برقم (4085)، لكن لم يصح سنده.
Technical note / Defect ('illah): It has also been narrated from Sa'id bin Jubayr, from Ibn 'Abbas, "marfu'", as explained under no. (4090 M).
Analysis: But its being "marfu'" is without doubt a "wahm" (a narrator's mistake).
Analysis: But its being "marfu'" is without doubt a "wahm" (a narrator's mistake).
وروي أيضًا عن سعيد بن جُبَير عن ابن عباس مرفوعًا، كما تقدم بيانه برقم (4090 م)، وأن رَفْعَه وهمٌ بلا شك.
Reference / Source: Likewise, a hadith about this has been narrated from Abu Hurayrah (may Allah be pleased with him), which Ibn Abi Hatim narrated in his "Tafsir" (as in Ibn Kathir 7/ 25), Ibn 'Adi in "al-Kamil" 4/ 272, and al-Tha'labi in his "Tafsir" 8/ 152.
Grading: In its chain is "'Abd al-Rahman bin Zayd bin Aslam", who is "da'if" by agreement, and he is alone in narrating it.
Grading: In its chain is "'Abd al-Rahman bin Zayd bin Aslam", who is "da'if" by agreement, and he is alone in narrating it.
كما روي فيه حديث عن أبي هريرة عند ابن أبي حاتم في "تفسيره"، كما في "تفسير ابن كثير" 7/ 25، وابن عدي في "الكامل" 4/ 272، والثعلبي في "تفسيره" 8/ 152، وفي إسناده عبد الرحمن بن زيد بن أسلم، وهو ضعيف باتفاق، وانفرد به.
Reference / Source: And another hadith has been narrated from Anas (may Allah be pleased with him) in al-Tha'labi 8/ 151-152.
Grading: But its chain is utterly "wahin" (extremely weak).
Grading: But its chain is utterly "wahin" (extremely weak).
وحديث آخر عن أنس عند الثعلبي 8/ 151 - 152، وإسناده واه بمرة.
Details of the views: Among the Companions who held this view (that the sacrificed one was Ishaq) are 'Abdullah bin Mas'ud (see no. 4091), al-'Abbas bin 'Abd al-Muttalib (see no. 4085), and his son 'Abdullah bin 'Abbas (according to the narrations of 'Ikrimah and Sa'id bin Jubayr, see nos. 4090, 4090 M, 4093).
وممن قال بذلك من الصحابة عبد الله بن مسعود، كما تقدم برقم (4091)، والعباس بن عبد المطلب، كما قدمت برقم (4085)، وابنه عبد الله من رواية عكرمة وسعيد بن جبير عنه، كما تقدَّم بالأرقام (4090) و (4090 م) و (4093).
Technical note / Defect ('illah): This view has also been attributed to a group of other Companions to whom the author (al-Hakim) pointed, but it should be clear that their narrations are with "al-Waqidi", and it is well known that what al-Waqidi narrates alone is not relied upon.
Analysis: Among those who held it is Jabir bin 'Abdullah (as passed under no. 4092 M), but it is not established from him.
Analysis: Among those who held it is Jabir bin 'Abdullah (as passed under no. 4092 M), but it is not established from him.
وقد روي ذلك عن جماعة غيرهم من الصحابة أشار إليهم المصنف، مبيِّنًا أنَّ رواياتهم عند الواقدي، ومن المعلوم أنَّ ما ينفرد به الواقديُّ من الروايات ليس بعمدة. ومن الصحابة القائلين بذلك جابر بن عبد الله، كما تقدم برقم (4092 م)، ولا يثبت عنه.
Reference / Source: Al-Tabari also gave it with chains in his "Tafsir" 23/ 78 and 81-83 from a group of the Successors (tabi'un), among them Ka'b al-Ahbar, Masruq, 'Ubayd bin 'Umayr, al-Suddi, Ibn Sabit, Abu Maysarah and Ibn Abi al-Hudhayl.
Important point: And Imam al-Tabari himself chose this view (that the sacrificed one was Ishaq) and supported it.
Important point: And Imam al-Tabari himself chose this view (that the sacrificed one was Ishaq) and supported it.
وأسنده الطبري في "تفسيره" 23/ 78 و 81 - 83 عن جماعة من التابعين أيضًا، منهم كعب الأحبار ومسروق وعُبيد بن عمير، والسُّدِّي وابن سابط، وأبو ميسرة وابن أبي الهذيل. واختار هو هذا القول وأيَّده.
Grading: The author (al-Hakim) will soon mention it from Wahb bin Munabbih with a "wahin" (very weak) chain. But in al-Tabari's Tafsir 12/ 73 something has been narrated from Wahb by another "hasan" route which indicates that the sacrificed one was Ishaq (peace be upon him).
وسيذكره المصنف عن وهب بن منبِّه بإسناد واهٍ، لكن روي من طريق أخرى حسنة عنه عند الطبري في "تفسيره" 12/ 73، ما يُشير إلى أنَّ الذبيح إسحاق.
Details of the views: Al-Tha'labi, in his Tafsir 8/ 149, added further names among those who held this view: from the Companions 'Umar and 'Ali (may Allah be pleased with them both), and from the Successors Sa'id bin Jubayr, Qatadah, 'Ikrimah, 'Ata', Muqatil, al-Zuhri and al-Qasim bin Abi Bazzah.
وزاد الثعلبي في "تفسيره" 8/ 149 فيمن قال بذلك من الصحابة: عمر، وعلي، ومن التابعين: سعيد بن جُبَير، وقتادة، وعكرمة، وعطاء، ومقاتل، والزُّهْري، والقاسم بن أبي بَزَّة.
Details of the views: Ibn Kathir, in his Tafsir 7/ 28, added another group of Successors who also held it, among them Mujahid, al-Sha'bi, Zayd bin Aslam, 'Abdullah bin Shaqiq, Makhul, 'Uthman bin Hadir and al-Hasan (al-Basri).
وزاد ابن كثير في "تفسيره" 7/ 28 ذكر جماعة من التابعين قالوا بذلك أيضًا، منهم: مجاهد والشَّعْبي، وزيد بن أسلم وعبد الله بن شقيق، ومكحول وعثمان بن حاضر والحسن.
Technical note / Defect ('illah): The narration about this from 'Umar bin al-Khattab in al-Tha'labi (8/ 150) has thiqah narrators, but the narrator reporting from 'Umar did not meet him (i.e. the chain is munqati').
والرواية في ذلك عن عمر بن الخطاب عند الثعلبي في "تفسيره" 8/ 150 بسند رجاله ثقات لكن الراوي فيه عن عمر لم يدركه.
Grading: From 'Ali (may Allah be pleased with him) this narration is in 'Abd al-Razzaq (2/ 152) and al-Tha'labi (8/ 150) with a "da'if" chain. And from Sa'id bin Jubayr it is also narrated with a "da'if" chain in Ibn Abi Shaybah (11/ 520), al-Fakihi's "Akhbar Makkah" (2616), 'Abdullah bin Ahmad's additions to his father's "al-Zuhd" (p. 80), and others.
وعن علي بن أبي طالب عند عبد الرزاق في "تفسيره" 2/ 152، والثعلبي في "تفسيره" 8/ 150، بسند ضعيف. وعن سعيد بن جُبَير عند ابن أبي شَيْبة 11/ 520، والفاكهي في "أخبار مكة" (2616)، وعبد الله بن أحمد في زوائده على "الزهد" لأبيه ص 80، وغيرهم، بسند ضعيف أيضًا.
Reference / Source: From Qatadah it is narrated in al-Tabari 23/ 77 and 89, and from 'Ikrimah also in al-Tabari 23/ 77.
وعن قتادة عند الطبري في "تفسيره" 23/ 77 و 89، وعن عكرمة عنده أيضًا 23/ 77.
Technical note / Defect ('illah): From Zayd bin Aslam it is narrated in al-Tha'labi (8/ 151) with a chain containing a "mubham" (unnamed) man. And Safwan bin Sulaym is paired with Zayd bin Aslam in it.
وعن زيد بن أسلم عند الثعلبي في "تفسيره" 8/ 151 بسند فيه رجل مبهم. وقرن بزيد بن أسلم صفوان بن سليم.
Reference / Source: Al-Suyuti, in "al-Durr al-Manthur", attributed the narration of this view from Mujahid, 'Uthman bin Hadir and al-Hasan al-Basri to 'Abd bin Humayd in his Tafsir.
ونسب السيوطي في "الدر المنثور" الرواية في ذلك عن مجاهد وعثمان بن حاضر والحسن البصري لعبد بن حميد في "تفسيره".
Important point: However, the "well-known" view from al-Sha'bi, Mujahid and al-Hasan al-Basri is that the sacrificed one was "Isma'il" (peace be upon him), as will come.
والمشهور عن الشعبي ومجاهد والحسن البصري أنَّ الذبيح إسماعيل، كما سيأتي.
Analysis of Ibn Kathir (refutation of Isra'iliyyat): Al-Hafiz Ibn Kathir says: All these views, and Allah knows best, are taken from "Ka'b al-Ahbar". For when he accepted Islam during the caliphate of 'Umar (may Allah be pleased with him), he began telling 'Umar things from his old books (the Torah and others), and 'Umar would sometimes listen to him. So people considered it permissible to listen to what Ka'b had, and they transmitted from him everything he had, the lean and the fat of it.
Verdict: Yet this Ummah, and Allah knows best, has no need of a single letter of what he (Ka'b) had.
Verdict: Yet this Ummah, and Allah knows best, has no need of a single letter of what he (Ka'b) had.
قال ابن كثير: وهذه الأقوال - والله أعلم - كلها مأخوذة عن كعب الأحبار، فإنه لما أسلم في الدولة العمرية جعل يحدّث عمر ﵁ عن كتبه قديمًا، فربما استمع له عمر ﵁، فترخص الناس في استماع ما عنده، ونقلوا ما عنده عنه غثَّها وسمينها، وليس لهذه الأمة - والله أعلم - حاجةٌ إلى حرف واحد ممّا عنده.
Those who held it was Ishaq: Among the scholars who supported the view that the sacrificed one was Ishaq are: Ibn Jarir al-Tabari (as has passed), Abu Bakr Ghulam al-Khallal, al-Qadi Abu Ya'la al-Farra' and al-Suhayli (as Ibn Taymiyyah said in Majmu' al-Fatawa 4/ 331). It is also the view of Abu 'Abdullah al-Qurtubi in "al-Jami'" 15/ 100, and Ibn al-Jawzi said in "Tadhkirat al-Arib" p. 322: "It is the more correct view."
وممن أيَّد هذا القول في أنَّ الذبيح إسحاق: ابن جرير الطبري كما تقدم، وأبو بكر غُلام الخلال والقاضي أبو يعلى الفَرّاء والسُّهيلي، كما قال ابن تيمية في "مجموع الفتاوى" 4/ 331. وهو قول أبي عبد الله القرطبي في "جامعه" 15/ 100. وقال ابن الجوزي في "تذكرة الأريب" ص 322: هو الأصح.
Second view: And (the other group) among them said: the sacrificed one was "Isma'il" (peace be upon him).
2 - ومنهم من قال: إنَّ الذبيح هو إسماعيل.
Technical note / Defect ('illah): A "marfu'" hadith has also been narrated about this from Mu'awiyah bin Abi Sufyan, which passed earlier under no. (4080), but its chain is "da'if".
وقد ورد فيه حديث مرفوع أيضًا عن معاوية بن أبي سفيان، تقدَّم برقم (4080)، لكن بإسناد ضعيف.
Those who held it was Isma'il: Among the Companions who held this view is Ibn 'Abbas (in the narrations of Mujahid and al-Sha'bi that passed under nos. 3654, 4078, 4082). Abu al-Tufayl 'Amir bin Wathilah also narrated it from him (Ahmad 4/ 2707, and others).
Ruling: And these narrations from him are "established" (thabit).
Ruling: And these narrations from him are "established" (thabit).
وممن قال بذلك من الصحابة ابن عبّاس في رواية مجاهد والشعبي المتقدمتين بالأرقام (3654) و (4078) و (4082). ورواه عنه أيضًا أبو الطفيل عامر بن واثلة عند أحمد 4/ (2707) وغيره، ورواياتهم عنه ثابتة.
Technical note / Defect ('illah): Others also narrated it from Ibn 'Abbas, but through routes that are not established, among them 'Ata' bin Abi Rabah (see no. 4081), Yusuf bin Mihran and Sa'id bin Jubayr (al-Tabari 23/ 83, 84).
ورواه عنه غيرهم من طرق لا تثبت، منهم عطاء بن أبي رباح، وتقدمت روايته برقم (4081)، ويوسف بن مهران وسعيد بن جبير، وروايتهما عند الطبري 23/ 83 و 84.
Grading: This (view that it was Isma'il) has also been narrated from Ibn 'Umar, Khawwat bin Jubayr and 'Abdullah bin Salam (see nos. 4079, 4080, 4084, 4084 M), but these narrations have "da'if" chains.
وروي ذلك عن ابن عمر وخَوّات بن جُبَير وعبد الله بن سَلَام، كما تقدم بالأرقام (4079) و (4080) و (4084) و (4084 م)، بأسانيد ضعيفة.
Details of the views: Among the Successors who held it are Muhammad bin Ka'b al-Qurazi (no. 4083), Mujahid (no. 4079), and al-Sha'bi and al-Hasan al-Basri (al-Tabari 23/ 84). Abu Hatim al-Razi, in what his son reported from him in "al-Tafsir" (as in Ibn Kathir 7/ 29), added further names of Companions and Successors from whom this has been narrated, among them 'Ali, Abu Hurayrah, Abu al-Tufayl, Sa'id Ibn al-Musayyab, Sa'id bin Jubayr, Abu Ja'far Muhammad bin 'Ali and Abu Salih.
وممن قال بذلك من التابعين محمد بن كعب القرظي، كما تقدم برقم (4083)، ومجاهد كما تقدم برقم (4079)، وكذلك هو قول الشعبي والحسن البصري، وروايتهما عند الطبري 23/ 84. وزاد أبو حاتم الرازي فيما رواه عنه ابنه في "التفسير" - كما في "تفسير ابن كثير" 7/ 29 - جماعةً ممن رُوي عنه ذلك من الصحابة والتابعين، منهم علي وأبو هريرة وأبو الطفيل، وسعيد ابن المسيب وسعيد بن جُبَير، وأبو جعفر محمد بن علي وأبو صالح.
Details of the views: Al-Baghawi, in his Tafsir 7/ 46, added al-Suddi, al-Rabi' bin Anas and al-Kalbi.
وزاد البغوي في "تفسيره" 7/ 46 السُّدِّي والربيع بن أنس والكلبي.
Details of the views: Ibn Kathir, in "al-Bidayah wa al-Nihayah" 1/ 369, added 'Umar bin 'Abd al-'Aziz and Muhammad bin Ishaq bin Yasar, and said: al-Hasan al-Basri used to say: "There is no doubt about this (that the sacrificed one was Isma'il)."
وزاد ابن كثير في "البداية والنهاية" 1/ 369 عمر بن عبد العزيز ومحمد بن إسحاق بن يسار، قال: وكان الحسن البصري يقول: لا شك في هذا.
Grading: We say: the narration about this from Abu Hurayrah is in Ibn Qutaybah's "al-Ma'arif" pp. 37-38 with a "sahih chain", from the poet al-Farazdaq, that he heard Abu Hurayrah say it on the pulpit of the Messenger of Allah (peace and blessings be upon him) (that the sacrificed one was Isma'il).
قلنا: الرواية في ذلك عن أبي هريرة عند ابن قتيبة في "المعارف" ص 37 - 38 بسند صحيح عن الفرزدق الشاعر أنه سمع أبا هريرة يقوله على منبر رسول الله ﷺ.
Grading: And from Sa'id bin al-Musayyab it is narrated in 'Abd al-Razzaq's "Tafsir" (2/ 153) with a chain whose narrators are "thiqah".
وعن سعيد بن المسيب عند عبد الرزاق في "تفسيره" 2/ 153 بسند رجاله ثقات.
Reference / Source: Al-Suyuti, in "al-Durr al-Manthur", attributed the narration from Sa'id bin Jubayr to 'Abd bin Humayd in his Tafsir.
ونسب السيوطي في "الدر المنثور" الرواية عن سعيد بن جبير لعبد بن حميد في "تفسيره".
Verdict of the verifying scholars: This view (that the sacrificed one was Isma'il) was declared "sahih" by Abu Hatim al-Razi (in what his son reported from him in "al-Tafsir", as in Tafsir Ibn Kathir 7/ 29), and Imam Ahmad bin Hanbal inclined towards it (in what his son 'Abdullah reported from him in "al-Zuhd" p. 391). 'Abdullah bin Ahmad said: "Most of the hadith are about Isma'il (peace be upon him)." It was also declared correct by Abu 'Amr bin al-'Ala', al-Tha'labi, Ibn al-'Arabi, Ibn 'Atiyyah, Ibn Taymiyyah, Ibn al-Qayyim and Ibn Kathir, as will come.
وقد صحح هذا القول أبو حاتم الرازي فيما نقله عنه ابنه في "التفسير"، كما في "تفسير ابن كثير" 7/ 29، ومال إليه الإمام أحمد، فيما نقله عنه ابنه عبد الله في "الزهد" ص 391. وقال عبد الله بن أحمد: أكثر الحديث إسماعيل ﵇. وصححه أيضًا أبو عمرو بن العلاء وأبو إسحاق الثعلبي وابن العربي وابن عطية وابن تيمية وابن القيم وابن كثير، كما سيأتي.
Reference / Source: Al-Fakihi also declared it correct in "Akhbar Makkah" (as in Taqi al-Din al-Fasi's "Shifa' al-Gharam bi-Akhbar al-Balad al-Haram" 2/ 13).
وصححه أيضًا الفاكهي في "أخبار مكة" كما في "شفاء الغرام بأخبار البلد الحرام" لتقي الدين الفاسي 2/ 13.
Details of the views: Abu al-Qasim al-Qushayri (Tafsir 3/ 238) and Abu al-Muzaffar al-Sam'ani (Tafsir 4/ 409) followed this view.
وعليه مشى أبو القاسم القُشيري في "تفسيره" 3/ 238، وأبو المظفر السمعاني في "تفسيره" 4/ 409.
Important point: Al-Nasafi, in his Tafsir 3/ 132, considered it the "apparent" view. And Ibn 'Atiyyah said in his Tafsir 2/ 136: "Isma'il is the sacrificed one according to the verifying scholars."
واستظهره النسفي في "تفسيره" 3/ 132، وقال ابن عطية في "تفسيره" 2/ 136: إسماعيل هو الذبيح في قول المحققين.
First proof (the glad tidings): The strongest proof of this view's correctness and preponderance is what Muhammad bin Ka'b al-Qurazi argued (under no. 4083): when Allah finished the story of the son who was to be sacrificed, He said: "And We gave him glad tidings of Ishaq, a prophet from among the righteous" (al-Saffat: 112). He also said: "We gave her glad tidings of Ishaq, and after Ishaq, of Ya'qub". He says: Allah gave glad tidings of a son (Ishaq) and a grandson (Ya'qub), so how could He command the slaughter of Ishaq while Allah's promise stood that the line would continue from Ishaq (through Ya'qub)?
من أقوى الأدلة على صحة هذا القول ورجحانه على القول الأول ما استدل به محمد بن كعب ومن القُرَظي فيما تقدم برقم (4083): أنَّ الله يقول حين فرغ من قصة المذبوح من ابني إبراهيم، قال: ﴿وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ﴾ [الصافات: 112]، ثم يقول: ﴿فَبَشَّرْنَاهَا بِإِسْحَاقَ وَمِنْ وَرَاءِ إِسْحَاقَ يَعْقُوبَ﴾، يقول: بابن وبابن ابن فلم يكن يأمر بذبح إسحاق، وله فيه من الله موعود بما وعده.
Second proof (the Torah and the word "only"): Another clear proof is the wording of the Torah itself on this matter, about which Imam Ibn Taymiyyah (Majmu' al-Fatawa 4/ 331) says: What must be held with certainty is that he was Isma'il; this is what the Book, the Sunnah and the well-known proofs require. The Torah in the hands of the People of the Book also indicates it, for it contains that Allah said to Ibrahim: "Slaughter your son, your only one", and in another translation: "your firstborn". And it is established by the agreement of the Muslims and the People of the Book that the "only and firstborn" son was Isma'il alone (because Ishaq was born later). But the People of the Book distorted it and added the word "Ishaq" (alongside "only"). From there the idea spread among some Muslims too that he was Ishaq, whereas its origin is the distortion of the People of the Book.
ومن الأدلة الظاهرة على ذلك أيضًا العبارة التي جاءت في التوراة نفسها بهذا الصدد، فقد قال الإمام ابن تيمية في "مجموع الفتاوى" 4/ 331: الذي يجب القطع به أنه إسماعيل، وهذا الذي عليه الكتاب والسنة والدلائل المشهورة، وهو الذي تدل عليه التوراة التي بأيدي أهل الكتاب أيضًا، فإن فيها أنه قال لإبراهيم: "اذبح ابنك وَحِيدَك"، وفي ترجمة أخرى: "بكرك". وإسماعيل هو الذي كان وحيده وبِكْرَه باتفاق المسلمين وأهل الكتاب، لكن أهل الكتاب حرَّفوا، فزادوا: إسحاق، فتلقى ذلك عنهم من تلقاه، وشاع عند بعض المسلمين أنه إسحاق، وأصله من تحريف أهل الكتاب.
Third proof (the place of sacrifice and the horns): A clear proof is that the two horns of the ram which Ibrahim slaughtered were in the Ka'bah. After the conquest of Makkah the Prophet (peace and blessings be upon him) said to 'Uthman bin Talhah al-Hajabi (Ahmad 27/ 16637): "I saw the two horns of the ram when I entered the House, and I forgot to order you to cover them, so cover them, for there should not be anything in the House that distracts the one praying." And it is well known that Isma'il and his mother were in Makkah, not Ishaq and his mother. Al-Asma'i said: I asked Abu 'Amr bin al-'Ala' who the sacrificed one was. He said: "Where has your mind gone?! When was Ishaq ever in Makkah?! It was Isma'il who was there, and he built the House with his father. And the place of sacrifice (nahr) is Mina without doubt." Al-Tha'labi said: This is the strongest proof that the sacrificed one was Isma'il.
ومن الأدلة البينة أيضًا أنَّ قرني الكبش الذي ذبحه إبراهيم كانا في الكعبة، فقد قال النبي ﷺ لعثمان بن طلحة الحجبي بعد فتح مكة، فيما أخرجه أحمد 27/ (16637) وغيره: "إني كنتُ رأيتُ قرني الكبش حين دخلت البيت، فنسيتُ أن أمرك أن تُخمِّرهما، فخَمِّرهما، فإنه لا ينبغي أن يكون في البيت شيءٌ يَشغَل المُصلي"، ومعلوم أنَّ إسماعيل وأمه هما اللذان كانا بمكة دون إسحاق وأمه، قال الأصمعي فيما نقله عنه البغوي في "تفسيره" 7/ 47 وغيره: سألت أبا عمرو بن العلاء عن الذَّبيح: أكان إسحاق أم إسماعيل؟ فقال: أين ذهب عقلك؟! متى كان إسحاق بمكة؟! وإنما كان بها إسماعيل، وهو الذي بنى البيت مع أبيه، والنحر بمنى لا شك فيه. وقال أبو إسحاق الثعلبي في "تفسيره" 8/ 153: هذا أدل دليل على أن الذبيح إسماعيل.
Fourth proof (the context of the Qur'an): Ibn Taymiyyah (Majmu' al-Fatawa 4/ 332) argued that when Allah mentioned the story of Ibrahim and his son who was to be sacrificed in Surah al-Saffat, He said: "Then when they had both submitted and he laid him down on his forehead, We called out to him: O Ibrahim, you have fulfilled the vision; thus do We reward the doers of good" (al-Saffat: 103-105). Then (after the story ends) He said: "And We gave him glad tidings of Ishaq, a prophet from among the righteous", "And We blessed him and Ishaq".
Point: That is, He first mentioned the story of the sacrificed one and then gave the glad tidings of Ishaq. This shows that these are two separate glad tidings: one of the sacrificed one (Isma'il) and the other of Ishaq. And this is quite clear.
Point: That is, He first mentioned the story of the sacrificed one and then gave the glad tidings of Ishaq. This shows that these are two separate glad tidings: one of the sacrificed one (Isma'il) and the other of Ishaq. And this is quite clear.
ومما استدل به ابن تيمية في "مجموع الفتاوى" 4/ 332 على ذلك: أنَّ الله تعالى لما ذكر قصة إبراهيم وابنه الذبيح في سورة الصافات، قال: ﴿فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ (103) وَنَادَيْنَاهُ أَنْ يَاإِبْرَاهِيمُ (104) قَدْ صَدَّقْتَ الرُّؤْيَا إِنَّا كَذَلِكَ نَجْزِي الْمُحْسِنِينَ﴾. ثم قال: ﴿وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ﴾، بشره بالذبيح، وذكر قصته أولًا، فلما استوفى ذلك قال: ﴿وَبَشَّرْنَاهُ بِإِسْحَاقَ نَبِيًّا مِنَ الصَّالِحِينَ﴾ ﴿وَبَارَكْنَا عَلَيْهِ وَعَلَى إِسْحَاقَ﴾ فبيّن أنهما بشارتان: بشارة بالذَّبيح، وبشارة ثانية بإسحاق، وهذا بين.
Reference / Source: His student Ibn al-Qayyim argued with this same proof in "Zad al-Ma'ad" 72/ 1, as did Ibn Kathir in his "Tafsir" 7/ 23, and other scholars.
وقد استدل به أيضًا تلميذه ابن القيم في "زاد المعاد" 72/ 1، وابن كثير في "تفسيره" 7/ 23، وغيرهما.
Analysis of Ibn al-Qayyim: Ibn al-Qayyim says: This was glad tidings from Allah to Ibrahim, in thanks for his patience in what he was commanded. And it is very apparent that the one (Ishaq) given as glad tidings is someone other than the first (the sacrificed one); indeed it is like an explicit text (nass) on the matter.
قال ابن القيم: فهذه بشارة من الله له، شكرًا له على صبره على ما أُمر به، وهذا ظاهر جدًّا في أنَّ المبشَّر به غير الأول، بل هو كالنص فيه.
Objection: If it is said: the second glad tidings were about Ishaq's "prophethood"? That is, when the father was patient and the son submitted, Allah rewarded the son (Ishaq) with prophethood? (i.e. the son was the same, only the good news of prophethood came later).
فإن قيل: فالبشارة الثانية وقعت على نبوته، أي: لما صبر الأب على ما أُمر به وأسلم الولد لأمر الله، جازاه على ذلك بأن أعطاه النبوة؟
Reply: It will be said (in reply): the glad tidings covered the whole: his "person, existence and prophethood" together. That is why the word (nabiyyan) is in the accusative as an anticipated state (hal muqaddarah) (i.e. he will be born and will become a prophet). It is impossible to detach the glad tidings from the basic existence and restrict it to the "attribute" (prophethood) alone; that is absurd speech. Rather, when glad tidings of his prophethood were given, the glad tidings of his existence are included all the more.
قيل: البشارة وقعت على المجموع على ذاته ووجوده، وأنه يكون نبيًا، ولهذا نصب (نبيًا) على الحال المقدرة بعدها، أي: تقدير نبوته، فلا يمكن إخراج البشارة أن تقع على الأصل، ثم تخص بالحال التابعة الجارية مجرى الفضل، هذا مُحال من الكلام، بل إذا وقعت البشارة على نبوته فوقوعها على وجوده أولى وأحرى.
Summary: Ibn Taymiyyah and Ibn al-Qayyim mentioned numerous reasons and arguments for the sacrificed one being "Isma'il" and not "Ishaq", which there is no room to mention here; we have limited ourselves to the most apparent and strongest proofs. A group of imams wrote independent works on this subject, among them Ibn al-'Arabi (as in Jami' al-Athar 2/ 24) and Ibn Taymiyyah (as in Minhaj al-Sunnah 5/ 355). Ibn Nasir al-Din says: Ibn al-'Arabi inclined, on the basis of the apparent proof and sound interpretation, without any weakening or equivocation, to the view that the sacrificed one is necessarily Isma'il (peace be upon him).
وقد ذكر ابن تيمية وابن القيم وجوهًا عديدة من الاستدلالات على كون الذبيح إسماعيل لا إسحاق، لا يتسع المقام لذكرها اكتفينا بذكر أظهرها وأقواها. وقد أفرد جماعةٌ من الأئمة في ذلك مصنفاتٍ في هذا الموضوع، منهم ابن العربي كما قال ابن ناصر الدين الدمشقي في "جامع الآثار في السير ومولد المختار" 2/ 24، وابن تيمية كما أشار إليه هو نفسه في "منهاج السنة النبوية" 5/ 355، وقال ابن ناصر الدين: وجنح ابن العربي بظاهر الدليل وصحيح التأويل من غير تمريض ولا تعليل أنَّ الذبيح - ولا بد - إسماعيل ﵇.