Was Ishmael the one to be sacrificed?

Sources

• ✓ 37:103 · As-Saaffaat

  37:103 · Muhammad Marmaduke Pickthall

  فَلَمَّآ أَسْلَمَا وَتَلَّهُۥ لِلْجَبِينِ

  Then, when they had both surrendered (to Allah), and he had flung him down upon his face,

• ✓ Tafsir Ibn Kathir on 37:103

  Sunni

  Tafsir Ibn Kathir · 37:103

  Allah informs us here about His close friend, Prophet Abraham (peace be upon him). After God helped Abraham against his people and Abraham became hopeless of their faith despite the mighty signs they witnessed, he emigrated away from among them. He said, "Indeed I am going to my Lord; He will guide me. My Lord, grant me [a child] among the righteous." This means he prayed for obedient children instead of his people and relatives who abandoned him. Allah then says, "And We gave him good tidings of a forbearing boy." This boy is Ishmael (peace be upon him), the first son for whom Abraham received glad tidings. Ishmael is older than Isaac according to the unanimous agreement of Muslims and People of the Book. Their scriptures also affirm that Ishmael was born when Abraham was eighty-six years old, and Isaac when Abraham was ninety-nine. Furthermore, the scriptures claim God commanded Abraham to sacrifice his only son or firstborn. They falsely inserted "Isaac" here, which is incorrect because it contradicts their own scripture. Their motive was envy: Ishmael was the forefather of the Arabs, Isaac of their own ancestors, so they misrepresented the story. The term "only" here means the one who has no other of the same kind with him — Ishmael was taken by Abraham along with his mother near Mecca. This shows the claim that Isaac was the sacrifice is a distortion. Some scholars held the view that the sacrifice was Isaac, even tracing the belief to some early generations and even companions, but this does not rest on any sound book or authentic prophetic tradition. This view likely comes from Jews, taken without proof. This scripture itself, however, clearly indicates Ishmael was the intended sacrifice, as the glad tidings given precede mention of Isaac, who is also mentioned later separately: "And We gave him glad tidings of Isaac, a prophet from among the righteous." When the angels gave Abraham glad tidings of Isaac, they also said, "Indeed we give you good news of a knowledgeable boy." God also said, "And We gave her glad tidings of Isaac, and after Isaac, Jacob." This explains that Isaac’s offspring continued the prophetic lineage. It is impossible that Abraham was commanded to sacrifice Isaac as a child because God promised that he would have offspring through him, so how could he have been ordered to slaughter him young? Ishmael is described here as "forbearing," fitting this trial. The phrase "when he reached with him the exertion" means Ishmael grew up and was able to accompany his father in work and journey. Abraham frequently checked on his son and son's mother in the region of Paran, traveling quickly on the Buraq. This is known from other narrations. Several early authorities like Ibn Abbas, Mujahid, and others explain that "when he reached with him the exertion" means Ishmael matured and was capable of carrying out the task. Abraham said to his son: "O my son, indeed I have seen in a dream that I am sacrificing you. So look what you think." Good dreams of the prophets are a form of revelation. Ishmael replied: "O my father, do as you are commanded; you will find me, God willing, patient." He was truthful regarding this statement. The verse continues, "And when they both submitted and he put him down upon his forehead" — meaning they both surrendered: Abraham complied with God's command, and Ishmael accepted obedience to God and his father. Some explain "put him down upon his forehead" as turning him onto his face so Abraham would not have to see his face while sacrificing, making it easier on him. Imam Ahmad narrated from Ibn Abbas a hadith describing various attempts by Satan to interfere, Abraham throwing stones at him, and then a ram appearing from Paradise to replace Ishmael at the moment of sacrifice. This ram was white with horns and eyes distinct, and its horns remained preserved by the Ka'bah for generations until the Prophet’s time. Ka'b al-Ahbar related from companions that the sacrifice was Isaac, but this view is generally weak and many authoritative scholars deny this, affirming that the sacrificial son was Ishmael. The Quran says that after God had finished the story of the son to be sacrificed, He gave glad tidings of Isaac as a separate notice, affirming that Isaac’s prophethood and offspring would continue. This suggests the one commanded to be sacrificed was Ishmael. Many early scholars, companions, and their successors narrated that the sacrifice was Ishmael, including Ibn Abbas, Mujahid, Al-Hasan, Al-Suddi, Al-Hasan Al-Basri, and others. The mention of blessings upon Abraham, Isaac, and their descendants, including the righteous and the clear wrongdoer, affirms that both sons were blessed and part of God’s plan. The story also serves as an exemplary trial demonstrating Abraham’s and Ishmael’s submission, patience, and obedience to God’s command, which was then replaced by a great sacrifice. Thus, this narrative in the Quran confirms the test and the eventual substituting of the sacrifice by a ram, rewarding the doers of good, and making a way out for those who obey, as God says elsewhere. This detailed explanation shows the correctness of the narration that the son Abraham was to sacrifice was Ishmael, and the mention of Isaac and his progeny is a subsequent separate glad tidings. God’s peace and blessings be upon all of them — Abraham, Ishmael, and Isaac.