'In the name of Allah, the Most Gracious, the Most Merciful' His saying, exalted is He: ﴿And he said, 'Indeed, I am going to my Lord; He will guide me.'﴾ ﴿My Lord, grant me [a child] from among the righteous.﴾ ﴿So We gave him good tidings of a forbearing boy.﴾ ﴿And when he reached with him [the age of] exertion, he said, 'O my son, indeed I have seen in a dream that I must sacrifice you. So see what you think.' He said, 'O my father, do as you are commanded. You will find me, if Allah wills, among the steadfast.'﴾ A group said: Indeed, the saying of Ibrahim ﴿Indeed, I am going to my Lord﴾ was after his exit from the fire. He indicated by his going to his migration from the land of Babel, where the kingdom of Nimrod was. He left for the Levant, and it is narrated: to the land of Egypt. And a group said: His saying ﴿Indeed, I am going﴾ does not mean by it migration as in another verse, but rather his intention is to meet Allah after the burning; however, he thought that he would die in the fire. So he said this statement before being thrown into the fire. It is as if he said: 'I am proceeding with this action to my Lord, and He will guide me to Paradise.' This meaning is supported by Qatadah. And for those knowledgeable of this going, there is a reliance and argument in purity. It is a good interpretation of ﴿Indeed, I am going﴾ alone, and the first is more apparent from the context of the verse that follows it; because guidance is contingent upon it, and the prayer for a child is likewise, and it is not correct with the departure of annihilation. And his saying: ﴿from the righteous﴾, 'from' is for partitive, meaning: a child who will be among the righteous. And his saying: ﴿So We gave him good tidings﴾, many of the scholars said, among them Abbas ibn Abdul Muttalib - and he raised it - and Ali, and Ibn Abbas, and Ibn Mas'ud, and Ka'b, and Ubayd ibn Umairah: it is the well-known good tidings of Ishaq, who is the one to be sacrificed, and the matter of his sacrifice was in the Levant. And Ata and Muqatil said: it was in Bayt al-Maqdis. And some of them said: rather in Hijaz, he came with his father on Al-Buraq. And Ibn Abbas, may Allah be pleased with them, said: and the good tidings that followed this in this verse is a good tidings of his prophethood, as Allah, exalted is He, said about Musa, peace be upon him: ﴿And We granted him from Our mercy his brother Harun, a prophet.﴾ [Maryam: 53], and he had indeed granted it to him before that, and he intended prophethood, so likewise this. And this group said regarding the saying of the Bedouin: 'O son of the two who were sacrificed': he meant Ishaq, and the uncle is a father. And it is said that he was commanded to be sacrificed after the birth of Yaqub, so the command of the sacrifice does not contradict the good tidings of his child and the child of his child.

A group said: This glad tidings is about Isma'il, peace be upon him, who is the sacrificial one. The matter of his sacrifice was Muhammad (p-301) in Hijaz and in Mina. Then Ibrahim, peace be upon him, stoned the devil with the pebbles, and he took the ram and established the rites. This is also the saying of Ibn Abbas, and of Ibn Amr, may Allah be pleased with them both. It was narrated from Al-Sha'bi, Al-Hasan, Mujahid, and Muawiya ibn Abi Sufyan - and Muawiya raised it to the Prophet, blessings and peace be upon him - and Muhammad ibn Kab, and this is what my father, may Allah be pleased with him, used to say, and he would cite the words of the Bedouin to the Prophet, blessings and peace be upon him: 'O son of the two sacrificial ones.' And by his saying, blessings and peace be upon him: 'I am the son of the two sacrificial ones,' meaning Isma'il and Abdullah his father. He argues that the glad tidings were associated with the fact that behind him was Yaqub. If he had been told in his youth: sacrifice him, it would contradict the glad tidings regarding Yaqub, peace be upon him. He also argues from the apparent meaning of this verse that he was given glad tidings of Isma'il, and the matter of his sacrifice was concluded. Then he was given glad tidings of Ishaq after that. I heard him say: Ibrahim used to come from Sham to Mecca on Al-Buraq as a visitor and return on the same day. Al-Thaalabi mentioned this from Sa'id ibn Jubayr, and he did not mention that this was on Al-Buraq, and he narrated the story from Ibn Ishaq, and in it is the mention of Al-Buraq as I heard my father narrate.

Al-Tabari mentioned that Ibn Abbas, may Allah be pleased with him, said: The sacrificial one is Isma'il, and the Jews claim that it is Ishaq. The Jews have lied. He also mentioned that Umar ibn Abdul Aziz, may Allah be pleased with him, asked a Jewish man who had embraced Islam and his Islam was good, saying: The sacrificial one is Isma'il, peace be upon him, and indeed the Jews know that, but they envy you, O Arabs, that this verse and the virtue, by Allah, are in your father.

And 'the striving' in this verse is action, worship, and assistance. This is the saying of Ibn Abbas, Mujahid, and Ibn Zayd. Qatadah said: The striving is on foot, meaning a determined striving, and this in meaning is similar to the first. Al-Dahhak read: 'with him the striving and he concealed in himself sadness.' He said: And thus in the reading of Ibn Mas'ud, and it is the reading of Al-Amash, his saying: 'Indeed, I see in my dream that I am sacrificing you' can be understood as he saw that with his own eyes, and the visions of the prophets are revelation, and he was appointed a time for the execution. It is also possible that he was commanded in his sleep to sacrifice him, and he expressed that, meaning: Indeed, I saw in the sleep what necessitates that I sacrifice you.

The majority of people read: "What do you see?" with a فتح on the تاء and راء. Hamzah and al-Kisai read: "What do you show?" with a ضم on the تاء and a كسر on the راء, meaning: what appears from you of skin or distress. This is the reading of Ibn Mas'ud, al-Aswad ibn Yazid, Ibn Wathab, Talhah, al-Amash, and Mujahid. Al-Amash and al-Dahhak read with a ضم on the تاء and a فتح on the راء, in the passive form. As for the first reading, it is from رؤية الرأي, which is a vision that extends to one object, which in this verse is either "what" that carries them to make them as one name, or "that" to mean the one who, and "ما" is an interrogative, and the هاء is omitted from the connection. As for the second reading, its object is estimated as mentioned in this, except that the verb in it is transferred from: زيد saw the thing, and I showed it to him, except that it is from the category of أعطيت, so it is permissible to limit it to one of the two objects. As for the second reading, Abu Ali weakened it, and it tends towards being strained. In the Mushaf of Abdullah ibn Mas'ud, may Allah be pleased with him: [Do what you have been commanded].