[Pooya/Ali Commentary 37:107] In verse 107 the sacrifice with which Ismail was ransomed is described as great by Allah, therefore it must be great in absolute degree. An ordinary ram by no means, in any sense whatsoever, can be termed as great; moreover under no circumstances a ram can be greater than Ismail son of Ibrahim, both the most distinguished prophets of Allah, in whose progeny Allah had appointed His divinely commissioned Imams (see commentary of Baqarah : 124). The ransom, therefore, is essentially a great sacrifice Allah had kept in store for future when the religion of Allah would be perfected and completed after the advent of the Holy Prophet. It was indeed a great and momentous occasion when two men of God stood ready to offer to Allah that which was dearest to them to seek His pleasure, then Allah puts off this great manifestation of "devotion and surrender to His will" which was the real purpose of the trial (not blood and flesh) to a future date, so that the "devotion and surrender to Allah's will" should be demonstrated in a greater style and degree than what Ibrahim and Ismail could. This type of service Imam Husayn performed, many ages later, in 60 A.H., and as he was a descendant of Ibrahim and Ismail the credit of "the great sacrifice" goes to them also. For the great sacrifice of Imam Husayn read the biography of Imam Husayn published by our Trust, a close study of which makes clear that his sacrifice has been rightly mentioned as dhibhin azim in this verse. Aqa Mahdi Puya says: Shah Wali-ullah, in Sirrush Shahadaytan, and many other well known authors of traditions and history have accepted the fact that dhibhin azim refers to the sacrifice of Imam Husayn. See also my note in the commentary of verses 83 to 113.