Great Zabiha as per Ayah 37:107

For our RECENT article the following was a brilliant question posed by a fellow Quran thinker, to whom we’re truly grateful as this led to us digging deep into these Ayahs. This article shares our research study of the ‘Great Zabiha as per Ayah 37:107’

QUESTION

You wrote: “Indeed, We thus reward the Mohsineen (doers of good). (106) Indeed, this was a Bala (situation to bring out your real character) Mubeen (clearly and distinctly). (107) And We fadya (returned) him with his great Zabih (deprivation)..”

Sorry, some of us may have difficulty understanding what does the great Zabih (deprivation) means? Can you please explain? Thanks.

 

ANSWER- THE WAZAH (CONTEXT) IS EXTREMELY IMPORTANT!

Let’s look at the Wazah- the context of this Ayah as explained in Quran. In order to understand the divine placement as to what Allah is really discussing in these Ayahs, we start with Ayah no. 37:69

 

٦٩  إِنَّهُمْ أَلْفَوْا آبَاءَهُمْ ضَالِّينَ

69  They had found their parents astray.

٧٠  فَهُمْ عَلَىٰ آثَارِهِمْ يُهْرَعُونَ

70  And rushed along in their footsteps.

٧١  وَلَقَدْ ضَلَّ قَبْلَهُمْ أَكْثَرُ الْأَوَّلِينَ

71  And most of those before them of the Awaleen (ancients) went astray.

٧٢  وَلَقَدْ أَرْسَلْنَا فِيهِمْ مُنْذِرِينَ

72  Even though We sent messengers to warn them.

٧٣  فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُنْذَرِينَ

73  So Anzur (observe, seek evidence of divine wisdom) the A’aqibat (the end result) of those who were warned.

٧٤  إِلَّا عِبَادَ اللَّهِ الْمُخْلَصِينَ

74  Except for those Ebaad (follower of laws) of Allah who are the Mukhles’een (the sincere ones)

 

Thus, if we read the Ayahs 37:69 to 74, we would note that Allah is talking about the humanity in general, most of whom follow the misled footsteps of their forefathers, in spite of the fact that Allah has sent Allah’s Rasool and messengers to guide and warn them. In the end, of these Ayahs, Allah now, gives the introduction of the “Aebad of Allah’ who are Mukhles’eem, that is those who are the sincere followers of the laws of only Allah, whose actions and intentions as followers of the laws of Allah are aligned and in complete sync. The Ayahs from 75 and onwards then discusses these Mukhles’een Ebaad of Allah, starting with Nabiy Nuh.

 

وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ

78  And we left upon them of the Akhireen (later generations).

٧٩  سَلَامٌ عَلَىٰ نُوحٍ فِي الْعَالَمِينَ

79  Salama A’ala Nuh among the worlds.

٨٠  إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

80  We thus reward the Muhsineen.

٨١  إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ

81  Indeed, those who are the Ebaad from the Momineen.

 

In above ayahs, through example and the story of Nabi Nuh, Allah tells us how Nabi Nuh responded towards Allah and how Allah saved Nabi Nuh and his friend and families from the calamity they were in. Then Allah use the same phrase 37:78 وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ referring to the fact that Allah left for Nabi Nuh those who survived from the calamity they were in, in order to look after and spread of Allah’s message and the Hidayah. This ayah 37:78 directly related to ayah 37:82 ثُمَّ أَغْرَقْنَا ٱلْءَاخَرِينَ – Then, we drowned others” meaning those who left behind were looked after and guided to Allah’s message by Nabi Nuh. 37:79-81 then discusses the fact that Nabiy Nuh was indeed the epitome of the Salaam, the basic foundations of Deen-e-Islam, for the worlds; that Allah always gives perfect recompense and reward to those who are doers of Ahsaan, the Mohsineen who are in fact defined as those who follows the laws of only Allah (Ebaad of Allah), from those who are the Momineen- i.e. those who are at Aman, utter and deep conviction with Allah, based on them seeking knowledge and using their intellect and are the upholders of their covenant with Allah.

 

Thereafter Allah discusses Nabi Ibrahim in Ayahs 37:83 and onwards– as to how he argued with his family and tribe, how they understood and were Ebaad of their handmade gods and Nabiy Ibrahim’s endeavors to make them understand who is Allah. It’s because of Nabi Ibrahim’s pure heart and true efforts, in light of which we can understand these subsequent Ayahs of 100 and onwards.

 

١٠٠  رَبِّ هَبْ لِي مِنَ الصَّالِحِينَ

100  “My Rabb, Habb Ley (get in motion or wake up for/to me), among those who are the S’waleheen.”

١٠١  فَبَشَّرْنَاهُ بِغُلَامٍ حَلِيمٍ

101  Then, WE gave him Basharat with Ghulaame Haleem.

 

In the above Ayahs, the most important phrase to understand is ‘Ghumanan Haleem’ in Ayah 37:101. The word ‘Ghulaam’ is normally mistranslated as son, whereas Quran defines the word as ‘that Nafs, which is Zakiyyan- innocent, pure, clean, nourished, grown in terms of its faculties and abilities; Yat’afa- does rightful deeds in repeated fashion, Aleeman- is knowledgeable and full of knowledge and the word Haleeman means forbearing, patience, forgiving and restrain. Please refer to keyword vocabulary for Ayah references as to how this word is defined like this by Quran itself. Thus, this Ayah is not talking about Nabiy Ibrahim being given a tiding about his son, but in fact describing the traits and characteristics of Nabiy Ibrahim as the Soul, the Nafs which is innocent, pure, clean, nourished, grown in terms of his faculties and abilities; who always does rightful deeds in repeated fashion, who is knowledgeable and who is embodiment of forbearing, patience, forgiving and restrain.  The next Ayah 37:102 is perhaps the most important one, while mostly mistranslated as “And when he reached with his son the exertion, he said, ‘Oh 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, of the steadfast”.

 

Above is completely wrong translation of this ayah in order to inculcate the ritualistic animal slaughter in the name of honoring Nabiy Ibrahim, whereas this ayah is neither a conversation between Nabiy Ibrahim and his son, as is already explained through earlier ayahs from 37:100-101, nor, this ayah is talking about slaughtering of the son in the dream of Nabiy Ibrahim. In fact, this Ayah is a discussion of Nabiy Ibrahim with his people, his nation, who were Bani of Nabiy Ibrahim, that is those who were walking in the footsteps of Nabiy Ibrahim.  Thus, this Ayah is basically telling us about Nabiy Ibrahim’s concerns that in the state of natural human traits such as carelessness, non-vigilance, lack of patience or self-righteousness, he might end up depriving those who follow him, from the blessings of Allah and thus this Ayah is him raising these concerns and worries with his people, which is as follows;

 

١٠٢  فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانْظُرْ مَاذَا تَرَىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ ۖ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ مِنَ الصَّابِرِينَ

102 Then, when Balagha (matured, grown) with it (the Nafs which is Ghulame Haleem), the Sa’aiyee (striving with his full being), he (Nabiy Ibrahim) said, ‘Ya-Bani (Oh those who follow in my footsteps), indeed, I Ara’a (observe) in the Mana’am (overwhelmed, state of carelessness, non-vigilance, lack of patience or self-righteousness) that I have Azbahuku (deprived you), so Anzur (perceive with complete intellectual presence) what you Tara’a (observe)’. Said, ‘Ya-Abta (the one in whose footsteps we follow), do what you have been Amar (ordained of by Allah) so that those who are the S’aabireen (persistent, steadfast) will do Sajda (follow the laws of Allah in utter submission) so that Sha’a (they will be aligned with and benefit from the system) of Allah in complete submission.

Above translation is very self explanatory, then in next ayah;

 

١٠٣  فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ

103  Then, when they had Aslama (submitted) and Talahu him to Jabeen.

 

Here the phrase ‘Talahu Jabeen’ is normally mistranslated as “laid him by his forehead” whereas this is not what Allah is saying in this Ayah. Here the word ‘Talahu’ is normally mistranslated as ‘put him down’ for the only usage of this word in Ayah 37:103, but this is not the correct translation. The word basically means to be astonished or surprized, basically being in a situation that turned out to be opposite to what one expected before hand for instance if we look at the context of Ayah 37:103, the earlier Ayah is talking about a discussion of Nabiy Ibrahim with the people, his nation, who were Bani of Nabiy Ibrahim, that is those who were walking in the footsteps of Nabiy Ibrahim- telling us about Nabiy Ibrahim’s concerns that in the state of natural human flaws and carelessness, he might end up depriving those who follow him, from the blessings and Hidayah of Allah and thus the earlier Ayah was him raising these concerns and worries of this possibility with those who follow him in his footsteps. Thereafter when Allah says in Ayah 37:103, ‘Then, when they had Aslama (submitted) and Talahu (astonished) him to the Jabeen (lacking strength)’.  Means that when All of them Aslama, he was surprised to witness that his concerns and worries lacked strength and held no grounds.

 

١٠٤  وَنَادَيْنَاهُ أَنْ يَا إِبْرَاهِيمُ

104  And Nada (call out, rely upon) all of you that ‘Ya-Ibrahim!

١٠٥  قَدْ صَدَّقْتَ الرُّؤْيَا ۚ إِنَّا كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

105  Certainly Sa’daqat (sincere with complete alignment of intentions, actions and Allah’s laws) the Ruyeya (what Ara’a). Indeed, we thus reward the Mohsineen.

١٠٦  إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ

106  Indeed, it was a Lahwa the Bala’a the Mubeen.

 

For the purpose of these Ayahs, the most important phrase ‘Lahwa Bala’a Ul Mubeen’ needs further description. The word ‘Bala’a’ refers to such situations or conditions that bring out and expose the real characteristics of people and the word ‘Mubeen’ is used in Quran to refer to clear, distinct proofs and evidences. The word ‘Lahwa’ is used in Quran in the meanings of such amusement, enjoyments, useless activities and entertainment which is of no benefit to anyone, neither to the person who is involved in such activities nor to anyone else- thus such activities cannot be a source of Hayaat and life, or ways and means of personality or character development, for any benefit to anyone, nor provides any help, support or contribution to the system of S’alaat or for any societal benefit at all. Thus here, in these Ayahs, Allah is describing the situations of Nabiy Ibrahim, that is reflective of us as humans who are embodiments of Shar, mistakes and desires, that at times, may be Lahwa– mislead us away from the path of Allah. But the way Nabiy Ibrahim handled such situations, seeking the help and support of those who were his Bani, who were following in his footsteps, asking their help and support to be vigilant of such desires and distractions, so as Nabiy Ibrahim did not end up depriving them from the blessings, the guidance of Allah- is actually the Bala’a Mubeen, i.e. such distinct and clear evidence that brought out and exposed the real characteristics of Nabiy Ibrahim as Ghulaman Haleem, who is of the S’aabireen and who remain steadfast in the path of Allah, to carry out Allah’s Amar of ensuring the humanity’s Sajda- submission and followings of the laws of Allah.

 

THE CONTEXT DESCRIBES THE GREAT ZABIHA IN AYAH 37:107

The above is the context of Ayah 37:107. The subsequent Ayahs are as follows

 

١٠٧  وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ

107  And redeemed him with the great deprivation

 

Above ayah is not referring to any slaughtering, but basically aligned and in accordance with the context- the earlier Ayahs- referring to the Nabiy Ibrahim’s concerns and worries that he might end up depriving his Bani, those who follow in his footsteps from the blessings of Allah, the Hidayah, the guidance. This concern and Zabiha is termed as great as per Ayah 37:107 because it’s ‘Lahwa Bal aul Mubeen’ – such desires that could have misled the Bani- those who follow the footsteps of Nabiy Ibrahim, depriving them of the Allah’s blessings, Hidayah and message but instead due to the way Nabiy Ibrahim handled such situations, asking those around him to keep a close check, to be vigilant and to be steadfast in the path of Allah, the same situations ended up bringing out the real characteristics of him and those who follow in his footsteps making all of them of the S’abireen, steadfast in the path of Allah- this was in itself a clear and distinct evidence of them being on the path of Allah. It’s because of this that the subsequent Ayahs are as follows

 

١٠٨  وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ

108  And WE left upon him of the Akhireen (later generations).

١٠٩  سَلَامٌ عَلَىٰ إِبْرَاهِيمَ

109  Salama A’ala Ibrahim.

١١٠  كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ

110  Thus We reward the doers of Ahsaan (Mohsineen).

١١١  إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ

111  Those who are Ebaad the Momineen.

 

These Ayahs are similar to the earlier Ayahs 37:78-81, wherein Allah was discussing the example of Nabiy Nuh, except that for Nabiy Nuh, the addition of ‘A’alimeen’ is mentioned as ‘Salam A’ala Nuh among the worlds’. Thus, here Allah has mentioned through their examples and stories, that other than Nabiy Nuh and Nabiy Ibrahim, the rest of the Rasool, the messengers have been left for the later generations of humanity; that both of these Nabiyeen were the epitome of the Salaam, the basic foundations of Deen-e-Islam; that Allah always gives perfect recompense and reward to those who are doers of Ahsaan, the Mohsineen who are in fact defined as those who follows the laws of only Allah (Ebaad of Allah), from those who are the Momineen- i.e. those who are at Aman, utter and deep conviction with Allah, based on them seeking knowledge and using their intellect and are the upholders of their covenant with Allah.

CONCLUSION

Above ayahs from 37:69 to 37:111 has no relation with animal slaughtering ritual. Translations of these ayahs have been twisted and mistranslated to inculcate rituals of animal slaughtering. In fact, these Ayahs are giving us the divine wisdom, the Hidayah, the Ibrat and lessons through the stories of Nabiyeen as to how our actions and behaviors should be, how should be live our lives as per the commandments ordained by Allah in the Kitaab-Quran. Thus, through the example of Nabiy Ibrahim, the Ayahs 37:103-109 have nothing to do with Animal slaughtering but in fact gives us the divine guidance that we all, including all of our Nabiyeen and Rasool, are all humans- we all can and do make mistakes all the time. But when we are trying to deliver Allah’s message, when there are people who are trying to walk in our footsteps, for whom we are acting as a benchmark or a role model, to inspire them towards the path of Allah, it’s extremely important to remain vigilant, grounded, humble and self-disciplined at all times, being cognizant of the tools of Shaytan to make us feel proud and self-righteous. At all times we should remain very careful and cautious of the fact that any carelessness, non-vigilance, mistakes, errors or ignorance from our end can lead to the deprivation for others of the blessings of Allah, the message and the Hidayah towards the path of Allah. Thus, being steadfast in the path of Allah means that all of us, should seek help of and help each other to remain vigilant of ourselves first and foremost, to identify and warn each other about these tools of Shaytan and to help and push others to remain perseverant and steadfast on the path of Allah by striving with our whole being and by remaining on guard against the attacks and Khutuwaat (impacts) of Shaytan at all times.