"And We called to him, 'O Abraham, you have fulfilled the vision.'"

It is said that an angel called out to him from behind, by the command of the Most High. The word “an” (that) is explanatory, meaning “i.e.”. Zayd ibn Ali recited it as “qad sadaqta al-ru’ya” (you have fulfilled the vision) omitting the “an”. It is also recited as “sadaqta” with a light qaf. Fayyad recited it as “al-riya” with a kasra on the ra and assimilation.

His fulfillment—peace be upon him—of the vision refers to his giving it its due of action and exerting his utmost effort to carry it out; this was through his resolve and the performance of the prerequisites. It does not necessitate that what he saw exactly occurred in reality. It is also said that it refers to the execution of its interpretation, which is what actually transpired. It is understood from the words of the Imam that it is an acknowledgment of the obligation to act upon it, and it does not indicate the attainment of everything he saw in the dream.

As to whether he—peace be upon him—passed the blade over his throat or not, there are two opinions. Many of the great scholars went toward the second [that he did not]. Imam Ahmad narrated from Ibn Abbas that when he took the blade and intended to slaughter him, he was called from behind: "O Abraham, you have fulfilled the vision." He, Ibn Jarir, Ibn Abi Hatim, al-Tabarani, Ibn Marduyah, and al-Bayhaqi in Shu'ab al-Iman narrated from him that he struggled with his shirt to remove it, and then he was called with that. Ibn al-Mundhir and al-Hakim (who authenticated it) narrated through the path of Mujahid, also from him, that when he put his hand to slaughter him, he did not wield the blade until he was called: "O Abraham, you have fulfilled the vision," so he stayed his hand. Abd ibn Humayd and others narrated from Mujahid that when he put his hand to slaughter him, he was called: "O Abraham, you have fulfilled the vision," so he stayed his hand, raised his head, and saw the ram descending toward him until it landed on him, and he slaughtered it. In another report from him, also narrated by Abd ibn Humayd and Ibn al-Mundhir, it is stated that he commanded the knife, and it turned away.

The Jews also held the view of non-application, due to what is in their Torah: "Abraham reached out his hand and took the knife. An angel of God called to him from heaven, saying: 'O Abraham, O Abraham.' He said: 'Here I am.' He said: 'Do not lay your hand on the boy, nor do anything to him.'"

A group went toward the first [that he did pass the blade]. Some said: He passed it, but it did not cut, despite there being no obstacle, because cutting is done by God the Exalted creating the act in it or at the time of it, according to custom, and the Exalted One may not create it. Others said: He passed it, but it did not cut due to an obstacle. Sa'id ibn Mansur and Ibn al-Mundhir narrated from Ata' ibn Yasar that he—peace be upon him—stood over him with the blade, pressed down on him, and God the Exalted made the area between his collarbone and his throat like copper, which the blade could not affect. Ibn Jarir and Ibn Abi Hatim narrated from al-Suddi that he—peace be upon him—dragged the knife across his throat, but it did not cut, for God the Exalted had struck a plate of copper over his throat. Al-Khatib in Tali al-Talkhis narrated from Fudayl ibn Iyad that he said: He laid him down and placed the blade, and Gabriel—peace be upon him—flipped it over. Al-Hakim narrated with a chain containing al-Waqidi from Ata' that he slaughtered at his throat, and it was as if he had slaughtered against copper, so he sharpened the blade twice or three times with a stone. All of these are considered weak.

It is also said that he did slaughter, but whenever he cut a part of the throat, God the Exalted restored it. They claimed this is reported in some narrations, but it is hardly authentic. Soon, God willing, the discussion related to this position will follow.

The jawab (response) to “lamma” (when) is omitted and implied after “sadaqta al-ru’ya”. It is as if to say: "There occurred what occurred of that which the situation speaks but words cannot encompass," regarding their rejoicing and their gratitude to God the Exalted for what He bestowed upon them by averting the trial after it had descended, the success in being granted what no one else was granted, and the manifestation of their virtue along with the attainment of great reward, and other such things. This is preferable to estimating "then" (fa-idha) or the like. Some Basrans estimated it after “wa tallahu lil-jabin” (and he laid him down on his forehead), meaning "We gave them an abundant reward." From al-Khalil and Sibawayh, it is estimated before “wa tallahu”. It says in al-Bahr: "The estimation is: 'falamma aslama aslama wa tallahu'." Ibn Atiyyah said: "It is with them like the saying of Imru’ al-Qays: 'When we had crossed the courtyard of the tribe and he turned away...' meaning: 'we crossed and he turned away.'" This is as you see. The Kufans said: The answer is confirmed and is “wa nadaynahu” (and We called to him) with the addition of the waw. A group said: It and “wa tallahu” are both with the addition of the waw. Perhaps the former [opinion] is best.

His saying, the Most High: "Indeed, We thus reward the doers of good"

This is the beginning of a statement not included in the call. It is an explanation for the relief of that distress, which is understood from the implied answer or from the mentioned answer—namely, "We called to him," etc., according to the view that it is the answer, or from it even if it is not the answer. The cause in meaning is their excellence. That it is an explanation for what the answer implies of gratitude is of no consequence.