Surah Al-Baqara (2) — Ayah 260

(Ayah 260) ➊ Ibrahim (peace be upon him) was a prophet of Allah; Allah’s angels and commands would come to him. He had no doubt about the resurrection of the dead, but he wished to see it with his own eyes. It is human nature that after knowledge, one desires to see with one’s own eyes. Thus, after the certainty of knowledge, Ibrahim (peace be upon him) expressed the desire to attain the rank of the certainty of sight. (Ibn Kathir)

➋ {فَصُرْهُنَّ اِلَيْكَ :} is from { ”صَارَ يَصُوْرُ“ } (hollow with waw). The meaning of this word is generally given as { ”اَمِلْهُنَّ“ }, that is, “bring them close.” Shah Abdul Qadir (may Allah have mercy on him) writes in his note: “Ibrahim (peace be upon him) was told to bring them close so that after being brought to life, they could be well recognized as the very ones who were slaughtered and placed on the mountain, leaving no doubt.” In this case, before { ”ثُمَّ اجْعَلْ“ }, { ”ثُمَّ قَطِّعْهُنَّ“ } will have to be considered omitted, and it will be said that since the following sentence indicates it, it has been omitted. (Baydawi) A group of Companions, Followers, and linguists have also given the meaning of { ”فَصُرْهُنَّ“ } as { ”قَطِّعْهُنَّ“ }, that is, “cut them into pieces.” Thus, Ibn Jarir and Tabari have presented many evidences for this meaning. Originally, this word is the imperative form from { ”صَارَ يَصُوْرُ“ }, which means both to cut and to incline, and the difference in recitation has created even more ambiguity and breadth, and the linguists have mentioned it among the opposites. (Adhdad Abi al-Tayyib, Majaz Abi Ubaydah) Our teacher Sheikh Muhammad Abduh (may Allah have mercy on him) says: “In this place, from the style of question and answer and the context of the speech, the meaning of ‘cut’ seems more likely, and the early commentators also appear to be almost unanimous on this.” (And Allah knows best)

This humble servant has translated { ”اَمِلْهُنَّ“ } as “bring them close to yourself, make them familiar.” The reason is, firstly, that the late teacher stated at the beginning of his note that this is generally the meaning given, and thus Shah Waliullah and his two noble sons and many scholars have translated it this way. Secondly, after { ”فَصُرْهُنَّ“ }, the phrase { ”اِلَيْكَ“ } (to yourself) also supports this. However, there is no doubt about slaughtering them and placing their pieces on the mountains.

➌ There is a difference of opinion among the scholars of exegesis regarding the identification of these four animals. Some have mentioned rooster, peacock, crow, and pigeon, while others have mentioned different names. The manner of placing them separately on four mountains and standing among them and calling each by name is also narrated from some Followers, but Hafiz Ibn Kathir (may Allah have mercy on him) writes that specifying the animals is of no benefit; if it were important, the Qur’an would not have remained silent.

➍ { عَزِيْزٌ حَكِيْمٌ:} The words containing the attributes of Allah at the end of the verse are the summary of the entire verse; this is the miracle of the Qur’an. In this verse, the meaning is that Allah is dominant over everything; He has complete power over resurrecting the dead. {”حَكِيْمٌ“} is the One of perfect wisdom, according to which He has fixed a time for the death of the living and for resurrecting the dead.

Shah Abdul Qadir (may Allah have mercy on him) writes that these three stories have been narrated to show that Allah Himself is the One Who guides whom He wills; if there is any doubt, He also provides the answer along with it. Now, ahead is again the mention of jihad and spending wealth in the way of Allah. (Muwaddih)