Ismail (Ishmael)

Ismail (Ishmael) (Ismāʿīl) عليه السلام

The Son of Promise and Ancestor of the Final Prophet

Ismail (Ishmael) (Ismāʿīl) عليه السلام was one of the greatest prophets of Allah and the firstborn son of Ibrahim (Abraham) (Ibrāhīm) عليه السلام. Through him, Allah established a noble lineage that would ultimately produce Muhammad ﷺ, the final messenger. His life is closely associated with complete submission to Allah, unwavering patience, and the establishment of the Ka'bah as the centre of monotheistic worship. The Qur'an presents Ismail as a righteous prophet, devoted servant of Allah, and an exemplary leader of his family.[1]

Unlike many biblical narratives that focus primarily on his separation from Ibrahim's household, the Qur'an portrays Ismail as an honoured prophet who shared with his father the mission of establishing pure monotheism. Islamic tradition records that after Ibrahim left Hajar (Hagar) and the infant Ismail in the barren valley of Makkah by Allah's command, Allah provided for them and transformed the once-desolate valley into a place of life and worship through the miracle of Zamzam.[2]

Allah says:

"Our Lord, indeed I have settled some of my descendants in an uncultivated valley near Your Sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful."

Qur'an 14:37

The Qur'an emphasises that Ibrahim acted solely in obedience to Allah's command. Hajar accepted Allah's decree with complete trust, and Allah answered Ibrahim's supplication by preserving them and making Makkah the spiritual centre of Islam for generations to come.[3]

As Ismail grew into adulthood, he became known for his truthfulness, patience, and obedience to Allah. Unlike many prophets whose missions centred upon calling an existing nation back to Allah after widespread disbelief, Ismail's early life was devoted to helping establish the foundations of monotheistic worship alongside his father. Together they rebuilt the Ka'bah, dedicating it solely to the worship of Allah and praying that future generations would remain steadfast upon His guidance.[4]

Allah says:

"And when Ibrahim was raising the foundations of the House, and Ismail with him, they prayed, 'Our Lord, accept this from us. Indeed, You are the All-Hearing, the All-Knowing.'"

Qur'an 2:127

The partnership between Ibrahim and Ismail in rebuilding the Ka'bah represents one of the defining moments in Islamic history. Rather than constructing a new place of worship, they restored the Sacred House that Allah had designated for His worship alone, establishing it as the focal point of pilgrimage and prayer for believers throughout the world. Their work demonstrated that worship must be founded upon sincerity, humility, and complete submission to Allah rather than upon lineage, status, or worldly achievement.[5]

The Miracle of Zamzam

When Ibrahim (Abraham) (Ibrāhīm) عليه السلام left Hajar (Hagar) and the infant Ismail in the barren valley of Makkah by Allah's command, they possessed only a small supply of food and water. After these provisions were exhausted, Hajar searched desperately for water to save her child. She ran repeatedly between the hills of Safa and Marwah, hoping to find water or passing travellers who could help them.[6]

As her search continued, Allah answered her trust and perseverance with a miracle. The Angel Jibril (Gabriel) (Jibrīl) عليه السلام struck the ground near the infant Ismail, causing water to spring forth from the earth. This became the well of Zamzam, which has continued to provide water for thousands of years and remains one of Islam's most significant historical and religious landmarks.[7]

The Prophet Muhammad ﷺ said:

"May Allah have mercy on the mother of Ismail. Had she left Zamzam alone, or had she not scooped water from it, Zamzam would have become a flowing river."

Ṣaḥīḥ al-Bukhārī 3364

The appearance of Zamzam transformed the deserted valley into a place where travellers could settle. Members of the Jurhum tribe eventually sought permission from Hajar to reside near the well, establishing the first permanent community in Makkah. Ismail grew up among them, learned the Arabic language, and later married from the tribe, becoming closely connected with the people who would inhabit the Sacred Valley.[8]

The well of Zamzam continues to flow today and remains closely associated with the rites of Hajj and Umrah. Its origin serves as a lasting reminder that Allah provides for those who place their trust in Him, even when all worldly means appear to have been exhausted.[9]

The Great Test of Sacrifice

One of the greatest events in the life of Ismail عليه السلام was Allah's command to Ibrahim عليه السلام to sacrifice his son. The Qur'an presents this event as one of the greatest tests of faith ever given to a prophet. Rather than questioning Allah's wisdom, both father and son demonstrated complete submission to His command.[10]

Allah says:

"Then when he reached the age of working with him, Ibrahim said, 'O 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, among the steadfast.'"

Qur'an 37:102

The Qur'an does not explicitly name the son in this passage. However, the overwhelming majority of classical Muslim scholars, including Ibn Kathir, Al-Tabari and Ibn Taymiyyah, concluded that the son was Ismail عليه السلام. This understanding is based upon the sequence of the Qur'anic narrative, which announces the birth of Ismail before later announcing the birth of Ishaq (Isaac) (Isḥāq) عليه السلام, together with numerous reports transmitted from the early generations of Muslims.[11]

As Ibrahim prepared to fulfil Allah's command, both father and son demonstrated complete obedience. At the very moment the sacrifice was to take place, Allah replaced Ismail with a magnificent ram, making it clear that the purpose of the command had been to test their faith rather than to take Ismail's life.[12]

Allah says:

"Then when they had both submitted and Ibrahim had laid him down upon his forehead, We called to him, 'O Ibrahim, you have fulfilled the vision.' Indeed, thus do We reward the doers of good. Indeed, this was the clear trial. And We ransomed him with a great sacrifice."

Qur'an 37:103–107

This event is commemorated annually during Eid al-Adha, when Muslims throughout the world remember the complete submission of Ibrahim and Ismail to Allah's command. The sacrifice symbolises devotion, obedience, gratitude, and the willingness to place Allah above all worldly attachments.[13]

Ismail as a Prophet

Although Ismail (Ishmael) (Ismāʿīl) عليه السلام is closely associated with the events surrounding the Ka'bah and the establishment of Makkah, the Qur'an also emphasises his own mission as a prophet. Allah chose him to guide his people, calling them to worship Him alone and to live lives characterised by faith, prayer, charity, and integrity.[14]

Allah says:

"And mention in the Book Ismail. Indeed, he was true to his promise, and he was a messenger and a prophet. He used to command his family to prayer and charity, and he was pleasing to his Lord."

Qur'an 19:54–55

Among all the prophets mentioned in the Qur'an, Ismail is uniquely praised as one who was "true to his promise." Classical commentators explain that this description reflects his unwavering honesty, reliability, and commitment to fulfilling every obligation he undertook. These qualities were evident throughout his life, from his willing acceptance of Allah's command during the great test of sacrifice to his service alongside Ibrahim in establishing the foundations of worship in Makkah.[15]

Unlike many prophets who were sent to confront idolatrous nations after corruption had become widespread, Ismail's mission centred upon preserving the pure worship of Allah that had been established through Ibrahim. He taught his family and community to maintain prayer, give charity, and remain steadfast upon tawheed, ensuring that the Sacred House remained dedicated to Allah alone.[16]

The Qur'an also includes Ismail among the distinguished prophets specially chosen by Allah.

Allah says:

"And remember Our servants Ibrahim, Ishaq and Ya'qub, possessors of strength and insight. Indeed, We chose them for an exclusive quality: remembrance of the Home. And remember Ismail, Al-Yasa' and Dhul-Kifl, and all are among the outstanding."

Qur'an 38:45–48

The life of Ismail demonstrates that greatness in the sight of Allah is measured by faith, obedience, and sincerity rather than worldly achievement. Through his character, his prophethood, and his descendants, Ismail occupies a unique place in Islamic history. Muslims honour him not only as the son of Ibrahim but also as a noble prophet whose lineage culminated in the coming of Muhammad ﷺ, the final messenger to humanity.[17]

References

[1] Ibn Kathir, Stories of the Prophets (Qiṣaṣ al-Anbiyāʾ), translated by Rashad Ahmad Azami, Darussalam, Riyadh, 2003, pp. 241–246.

[2] Ṣaḥīḥ al-Bukhārī, Book of the Prophets, Hadith 3364; Ibn Kathir, Stories of the Prophets, pp. 241–243.

[3] Al-Tabari, Jāmiʿ al-Bayān ʿan Taʾwīl Āy al-Qurʾān, commentary on Qur'an 14:37; Ibn Kathir, Tafsīr al-Qur'ān al-'Aẓīm, commentary on the same verse.

[4] Ibn Kathir, Tafsīr al-Qur'ān al-'Aẓīm, commentary on Qur'an 2:127; Al-Qurtubi, Al-Jāmiʿ li-Aḥkām al-Qur'ān, commentary on the rebuilding of the Ka'bah.

[5] Peters, The Hajj: The Muslim Pilgrimage to Mecca and the Holy Places, Princeton University Press, 1994, pp. 3–12; W. Montgomery Watt, Muhammad at Mecca, Oxford University Press, 1953, pp. 3–7.

[6] Ṣaḥīḥ al-Bukhārī, Book of the Prophets, Hadith 3364.

[7] Ibn Kathir, Stories of the Prophets (Qiṣaṣ al-Anbiyāʾ), translated by Rashad Ahmad Azami, Darussalam, Riyadh, 2003, pp. 243–245.

[8] Al-Tabari, History of the Prophets and Kings, Vol. 2; Ibn Kathir, Al-Bidāyah wa'l-Nihāyah, Vol. 1.

[9] F.E. Peters, The Hajj: The Muslim Pilgrimage to Mecca and the Holy Places, Princeton University Press, 1994, pp. 10–16.

[10] Ibn Kathir, Tafsīr al-Qur'ān al-'Aẓīm, commentary on Surah 37:100–111.

[11] Ibn Kathir, Tafsīr al-Qur'ān al-'Aẓīm, commentary on Qur'an 37:102; Ibn Taymiyyah, Majmūʿ al-Fatāwā, Vol. 4, pp. 331–336; Al-Tabari, Jāmiʿ al-Bayān, commentary on Surah 37.

[12] Al-Qurtubi, Al-Jāmiʿ li-Aḥkām al-Qur'ān, commentary on Surah 37:103–107.

[13] W. Montgomery Watt, Muhammad at Mecca, Oxford University Press, 1953, pp. 48–50; Jonathan E. Brockopp (ed.), The Cambridge Companion to Muhammad, Cambridge University Press, 2010, pp. 164–166.

[14] Ibn Kathir, Stories of the Prophets (Qiṣaṣ al-Anbiyāʾ), translated by Rashad Ahmad Azami, Darussalam, Riyadh, 2003, pp. 247–249.

[15] Ibn Kathir, Tafsīr al-Qur'ān al-'Aẓīm, commentary on Qur'an 19:54–55; Al-Qurtubi, Al-Jāmiʿ li-Aḥkām al-Qur'ān, commentary on the same verses.

[16] Al-Tabari, Jāmiʿ al-Bayān ʿan Taʾwīl Āy al-Qurʾān, commentary on Qur'an 19:54–55.

[17] Martin Lings, Muhammad: His Life Based on the Earliest Sources, Inner Traditions, 2006, pp. 1–5; F.E. Peters, Muhammad and the Origins of Islam, State University of New York Press, 1994, pp. 35–38.