Maka ketika kedua-duanya telah berserah diri (kepada Kehendak Allah), dan dia (Ibrahim) telah membaringkan anaknya di atas dahinya (atau di sisi dahinya untuk disembelih); dan Kami memanggilnya: "Wahai Ibrahim! Engkau telah membenarkan mimpi (penglihatan) itu!" Sesungguhnya! Begitulah Kami membalas orang-orang yang Muhsinun (orang-orang yang melakukan kebaikan, yang melakukan amal kebaikan semata-mata kerana Allah, tanpa pameran atau untuk mendapat pujian atau kemasyhuran, dan melakukannya menurut perintah Allah). Sesungguhnya, itu memang suatu ujian yang nyata — dan Kami menebusnya dengan seekor sembelihan yang besar (iaitu seekor kibas) [37:103-107].
• l “Then, when they had both submitted themselves (to the Will of Allâh), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering); and We called out to him: “O Abraham! You have fulfilled the dream (vision)!” Verily! Thus do we reward the Muhsinûn (good-doers, who perform good deeds totally for Allâh’s sake only, without any show off or to gain praise or fame, etc. and do them in accordance to Allâh’s Orders). Verily, that indeed was a manifest trial — and We ransomed him with a great sacrifice (i.e. a ram)” [37:103- 107].
Disebut dalam Kitab Genesis bahawa Ismail adalah tiga belas tahun lebih tua daripada saudaranya Ishaq. Susunan kisah pengorbanan Ismail menunjukkan bahawa peristiwa itu benar-benar berlaku sebelum kelahiran Ishaq, dan bahawa Janji Allah untuk mengurniakan Ibrahim seorang lagi anak, iaitu Ishaq, datang selepas penceritaan keseluruhan kisah itu. Kisah ini menyebut sekurang-kurangnya satu perjalanan sebelum Ismail menjadi seorang pemuda. Al-Bukhari, dengan sanad daripada Ibn ‘Abbas, meriwayatkan tiga perjalanan yang lain; ringkasannya adalah seperti berikut: Apabila Ismail menjadi seorang pemuda, dia belajar bahasa Arab daripada kabilah Jurhum, yang amat mengasihinya dan mengahwinkannya dengan salah seorang wanita mereka, tidak lama selepas ibunya meninggal dunia. Ibrahim, yang ingin melihat semula isteri dan anaknya, datang ke Makkah selepas perkahwinan Ismail, tetapi dia tidak mendapati Ismail di rumah. Dia bertanya kepada isteri Ismail tentang suaminya dan keadaan mereka. Wanita itu mengeluh tentang kemiskinan, lalu dia meminta isteri Ismail menyampaikan pesan kepada Ismail supaya menukar ambang pintunya. Ismail memahami pesan itu, lalu menceraikan isterinya dan berkahwin dengan anak perempuan Mudad bin ‘Amr, ketua kabilah Jurhum.
It is mentioned in the Genesis that Ishmael was thirteen years older than his brother Ishaq. The sequence of the story of the sacrifice of Ishmael shows that it really happened before Ishaq’s birth, and that Allâh’s Promise to give Abraham another son, Ishaq, came after narration of the whole story. This story spoke of one journey – at least – before Ishmael became a young man. Al-Bukhari, on the authority of Ibn ‘Abbas, reported the other three journeys; a summary of which goes as follows: When Ishmael became a young man, he learned Arabic at the hand of the tribe of Jurhum, who loved him with great admiration and gave him one of their women as a wife, soon after his mother died. Having wanted to see his wife and son again, Abraham came to Makkah, Ishmael’s marriage, but he didn’t find him at home. He asked Ishmael’s wife about her husband and how they were doing. She complained of poverty, so he asked her to tell Ishmael to change his doorstep. Ishmael understood the message, divorced his wife and got married to the daughter of Mudad bin ‘Amr, chief of the tribe of Jurhum.
Sekali lagi, Ibrahim datang untuk menemui anaknya, tetapi sekali lagi beliau tidak mendapati anaknya di rumah. Beliau bertanya kepada isteri barunya soalan yang sama seperti sebelumnya, lalu dia memuji Allah. Ibrahim meminta dia menyampaikan kepada Ismail agar memelihara ambang pintunya (iaitu agar mempertahankan isterinya), kemudian beliau kembali ke Palestin.
Once more, Abraham came to see his son, but again didn’t find him at home. He asked his new wife the same previous question, to which she thanked Allâh. Abraham asked her to tell Ishmael to keep his doorstep (i.e. to keep her as wife) and went back to Palestine.
Untuk kali ketiga, Ibrahim datang ke Makkah dan mendapati Ismail sedang mengasah anak panah di bawah sebatang pokok yang tinggi berhampiran Zamzam. Pertemuan itu, selepas perjalanan panjang yang memisahkan mereka, amat menyentuh hati bagi seorang bapa yang penuh kasih sayang dan seorang anak yang berbakti serta soleh. Kali ini, bapa dan anak itu membina Al-Ka‘bah dan menegakkan tiang-tiangnya, dan Ibrahim, sebagai mematuhi Perintah Allah, menyeru manusia supaya mengerjakan haji ke sana.
A third time, Abraham came to Makkah to find Ishmael sharpening an arrow under a lofty tree near Zamzam. The meeting, after a very long journey of separation, was very touching for a father so affectionate and a so dutiful and righteous son. This time, father and son built Al-Ka‘bah and raised its pillars, and Abraham, in compliance with Allâh’s Commandment, called unto people to make pilgrimage to it.
Dengan kurnia Allah, Isma'il mempunyai dua belas orang putera dari anak perempuan Mudad, yang bernama Nabet, Qidar, Edbael, Mebsham, Mishma', Duma, Micha, Hudud, Yetma, Yetour, Nafis dan Qidman. Mereka akhirnya membentuk dua belas kabilah yang menetap di Makkah dan berniaga antara Yaman, Syria geografi dan Mesir. Kemudian, kabilah-kabilah ini tersebar ke seluruh tempat, malah ke luar semenanjung. Semua berita mengenai mereka hilang ditelan waktu, kecuali keturunan Nabet dan Qidar.
By the grace of Allâh, Ishmael had twelve sons from the daughter of Mudad, whose names were Nabet, Qidar, Edbael, Mebsham, Mishma’, Duma, Micha, Hudud, Yetma, Yetour, Nafis and Qidman, and who ultimately formed twelve tribes inhabiting Makkah and trading between Yemen, geographical Syria and Egypt. Later on, these tribes spread all over, and even outside, the peninsula. All their tidings went into oblivion except for the descendants of Nabet and Qidar.
Bangsa Nabatea – anak cucu Nabet – telah membina sebuah tamadun yang makmur di utara Hijaz. Mereka menubuhkan sebuah kerajaan yang berkuasa, yang menyebarkan wilayahnya ke atas semua suku jiran, dan menjadikan Petra sebagai ibu kota mereka. Tiada seorang pun berani mencabar kekuasaan mereka sehinggalah orang Rom datang dan berjaya menghapuskan kerajaan mereka. Selepas penyelidikan yang meluas dan kajian yang teliti, Encik Sulaiman An-Nadwi sampai kepada kesimpulan bahawa raja-raja Ghassan, bersama-sama Aws dan Khazraj, besar kemungkinan bukan berketurunan Qahtan, sebaliknya berketurunan Nabatea.
The Nabeteans – sons of Nabet – established a flourishing civilization in the north of Hijaz, they instituted a powerful government which spread out its domain over all neighbouring tribes, and made Petra their capital. Nobody dared challenge their authority until the Romans came and managed to eliminate their kingdom. After extensive research and painstaking investigation, Mr. Sulaiman An-Nadwi came to the conclusion that the Ghassanide kings, along with the Aws and Khazraj were not likely to be Qahtanians but rather Nabeteans.
Keturunan Qidar, anak Ismail, tinggal lama di Makkah dan semakin bertambah bilangannya; daripada mereka lahir 'Adnan dan anaknya Ma'ad, yang menjadi asal-usul orang Arab 'Adnani. 'Adnan ialah datuk kedua puluh satu dalam silsilah keturunan Nabi ﷺ. Diriwayatkan bahawa setiap kali Nabi Muhammad ﷺ menyebut tentang nasab keturunannya, baginda akan berhenti pada 'Adnan dan bersabda: "Ahli nasab itu berdusta," dan baginda tidak melangkah lebih jauh daripada 'Adnan. Namun, sekumpulan ulama berpendapat bahawa mungkin juga untuk melangkau melebihi 'Adnan, tanpa menganggap penting hadis Nabi ﷺ yang disebutkan tadi. Mereka berkata bahawa terdapat tepat empat puluh bapa antara 'Adnan dan Ibrahim (Alaihimus-salam).
Descendants of Qidar, the son of Ishmael, lived long in Makkah increasing in number, of them issued ‘Adnan and son Ma‘ad, to whom ‘Adnanian Arabs traced back their ancestry. ‘Adnan is the twenty-first grandfather in the series of the Prophetic ancestry. It was said that whenever Prophet Muhammad ﷺ spoke of his ancestry he would stop at ‘Adnan and say: “Genealogists tell lies” and did not go farther than him. A group of scholars, however, favoured the probability of going beyond ‘Adnan attaching no significance to the aforementioned Prophetic Hadith. They went on to say that there were exactly forty fathers between ‘Adnan and Abraham (Peace be upon them).
Nizar, anak tunggal Ma‘ad, mempunyai empat orang putera yang berkembang menjadi empat suku besar: Eyad, Anmar, Rabi‘a dan Mudar. Dua suku yang terakhir ini bercabang pula kepada beberapa puak. Rabi‘a menjadi bapa kepada Asad, ‘Anazah, ‘Abdul Qais, dua orang anak Wa’il (Bakr dan Taghlib), Hanifa, dan ramai lagi.
Nizar, Ma‘ad’s only son , had four sons who branched out into four great tribes; Eyad, Anmar, Rabi‘a and Mudar. These last two sub-branched into several septs. Rabi‘a fathered Asad, ‘Anazah, ‘Abdul Qais, and Wa’il’s two sons (Bakr and Taghlib), Hanifa and many others.