جزء : 7

Those were the Prophets (PBUT) whom Allah (swt) had granted guidance to, for them to guide humanity.

(… فَبِهُدَاهُمُ اقْتَدِهْ… ) (…so from their guidance take an example …): Among the previous Prophets were those who had possessed kingship, authority and power, and there were also those who had been inflicted with great trials. So, O Muhammad, take examples from those Prophets. For all the righteous and great characteristics that Allah (swt) has sent down for his Prophets and Messengers are gathered in the person of Prophet Muhammad (saws), the seal of the Prophets and the leader of the Messengers. Allah (swt) has said:

 لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِّمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

(Indeed, in the Messenger of Allah you have an excellent example for whoever has hope in Allah and the Last Day, and remembers Allah often) (Al-Ahzab: 21)

(… قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا ۖ… ) (…Say, “I ask of you for this message no payment.…): Guidance does not require any payment in return. The Prophet (saws) and all the Prophets before him (PBUT) did not request for rewards in return for their reformation of humanity. Instead, they were authorized by Allah (swt) to reform and guide humanity, and this was their message, upon them be peace.

(  إِنْ هُوَ إِلَّا ذِكْرَىٰ لِلْعَالَمِينَ… ) (…It is not but a reminder for the worlds.”): Both this straight path and the guidance which the Prophet (saws) was authorized with are reminders to the whole world. As such, the Holy Quran is called Zikr, which means ‘reminder’, as Allah (swt) has said:

 إِنَّا نَحْنُ نَزَّلْنَا الذِّكْرَ وَإِنَّا لَهُ لَحَافِظُونَ

(It is certainly We Who have revealed the Reminder, and it is certainly We Who will preserve it) (Al-Hijr: 9)

It is called Zikr (reminder) which is the opposite of ‘forgetting’. So, since the Holy Quran is with you all the time, it is called so.

(… أُولَٰئِكَ ) (Those are the ones …): Meaning, the Prophets (PBUT) who were previously mentioned.

(… الَّذِينَ آتَيْنَاهُمُ الْكِتَابَ… ) (…to whom We gave the Scripture …): Some of them were given a Book, like Prophet Moses (PBUH), who was given the Torah, Prophet Jesus (PBUH), who was given the Gospel, Prophet David (PBUH), who was given the Zabur, and Prophet Abraham (PBUH), who was given the Suhuf.

(… وَالْحُكْمَ… ) (…and authority …): They are the Prophets Suleiman and David (PBUT).

(… وَالنُّبُوَّةَ… ) (…and prophethood.…): They are the rest of the Prophets (PBUT).

(… فَإِن يَكْفُرْ بِهَا هَٰؤُلَاءِ… ) (…But if the disbelievers deny it, …): The disbelievers refer to the polytheists in the Arabian Peninsula, and the Jews who declared their enmity towards the Prophet (saws) and fought him. If they disbelieve in the Divine Scriptures and in your message, O’ Muhammad, then:

(  فَقَدْ وَكَّلْنَا بِهَا قَوْمًا لَّيْسُوا بِهَا بِكَافِرِينَ… ) (…then We have entrusted it to a people who are not therein disbelievers): The scholars have said that the people referred to here are the Ansar, the people of Medina, and the Muhajirun, those who had migrated together with the Prophet (saws) to Medina. Both groups of people did not disbelieve or deny any of the Divine Scriptures, as they were believers in Prophet Muhammad (saws) and his Scripture; this Scripture which has united all the Divine Scriptures.

(… ذَٰلِكَ هُدَى اللَّهِ) (That is the guidance of Allah …): All that has been mentioned is the guidance of Allah (swt). We have explained that guidance is of two types, Directional Guidance and Supportive Guidance. All the Prophets were tasked with the former, i.e., Directional Guidance. Therefore, the guidance of Allah comprises of the Divine Messages and the conveyance that the Prophets have been tasked to carry out.

(… يَهْدِي بِهِ مَن يَشَاءُ مِنْ عِبَادِهِ… ) (…by which He guides whomever He wills of His servants.…): Someone might come claiming: ‘Allah did not will to guide me.’ In answer, we say: ‘He did not will guidance for you when you did not choose it. He has left the choice up to you and has given you free-will. If He had not willed it, you would not possess your own free-will, and He would force the choice upon you, as He says: 

 وَلَوْ شَاء رَبُّكَ لآمَنَ مَن فِي الأَرْضِ كُلُّهُمْ جَمِيعًا أَفَأَنتَ تُكْرِهُ النَّاسَ حَتَّى يَكُونُواْ مُؤْمِنِينَ

(Had your Lord so willed (O Prophet), all (people) on earth would have certainly believed, every single one of them! Would you then force people to become believers?) (Yunus: 99)

Therefore, a human being will be reckoned based on his choices and not based on Allah’s Knowledge of his choices. This is the focal point for being tasked with responsibilities, and the focal point for rewards or punishments. This matter is clear to all human beings. Allah (swt) has commanded us to follow this path, but we are the ones who have chosen other than it, so: (by which He guides whomever He wills of His servants.) It is of Allah’s will that He has made for human beings free-will. If He had willed otherwise, He would not have given it to them.

(  وَلَوْ أَشْرَكُوا لَحَبِطَ عَنْهُم مَّا كَانُوا يَعْمَلُونَ… ) (…But if they had associated others with Allah, then worthless for them would be whatever they were doing): Therefore, any deed which comes together with associating others with Allah in worship will not be of any use.

Allah (swt) granted this righteousness to some of their forefathers, their descendants and their brothers and brought them close.

(  وَهَدَيْنَاهُمْ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ… ) (…and We guided them to a straight path): This straight path of Allah (swt) is Islam. Islam, as we have mentioned, is the submission to the commands of Allah (swt). Each of the Prophets brought with him Islam, not in its laws but in its general meaning. As for the laws of Islam, they were brought by the Prophet Muhammad (saws).

Allah (swt) blessed these Prophets with being the guides who guided humankind to this path. This straight path is the shortest route to reach the aim, which is to obtain Allah’s Pleasure and to reach the eternal gardens. As we repeat in every prayer:

 اهدِنَــــا الصِّرَاطَ المُستَقِيمَ

(Guide us to the correct path) (Al-Fatiha: 6)

The path of those blessed by Allah; the Prophets, the people of truth, the martyrs, and the righteous.

 

(  وَكُلًّا فَضَّلْنَا عَلَى الْعَالَمِينَ… ) (…– and all [of them] We preferred over the worlds): Since the worlds also comprises of the angels, the Prophets are also given superiority over the angels. The characteristic that gathers these four Prophets, Ismail (Ishmael), Ilyasa’ (Elisha), Yunus (Jonah) and Lut (Lot) (PBUH), is that all of them have no more followers. Allah (swt) mentions these 18 Prophets here, and some others in other parts of the Quran. These others are: The Prophets Adam, Idris, Hud, Zulkifli, Saleh, Shu’aib and our Prophet Muhammad (saws) upon all of them be peace. So, in all, there 25 Prophets mentioned in the Holy Quran.

All of them were of the same lineage. These four Prophets are gathered upon one attribute, which is ascetiscim. As such, Allah (swt) said: (and all were of the righteous.)

Allah (swt) continues the topic of His honouring of Prophet Abraham Al-Khalil (PBUH):

(… وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ) (And We gave to Abraham, Isaac and Jacob …): Allah (swt) blessed him with his sons Isaac and Ishmael. However, why does He say in this verse:  (And We gave to Abraham, Isaac and Jacob)?

The answer: This is because, Jacob is the son of Isaac, i.e., Prophet Abraham’s grandson, who from him came the Prophets of the Children of Israel. Most of the Prophets who came after Prophet Abraham were from the lineage of Isaac and not Ishmael. Whereas the Prophet Ishmael was favoured with one Prophet from his lineage, Prophet Muhammad (saws). However, the Prophets who will be mentioned here are all from the lineage of Prophet Jacob the son of Prophet Isaaq.

(… كُلًّا هَدَيْنَا… ) (…all [of them] We guided.…): Isaaq (PBUH) was a Prophet, and so was Jacob (PBUH). However, so that no one would think that guidance was limited only to them and that it began from Prophet Abraham and his sons Isaaq and then Jacob, Allah (swt) says:

(… وَنُوحًا هَدَيْنَا مِن قَبْلُ… ) (…And Noah, We guided before;…): Meaning, from before too, We have sent other Prophets with Our guidance and Our messages, who had in their forefront Prophet Noah (PBUH).

Why did Allah (swt) begin from Prophet Noah (PBUH)?

This is because, all of humanity had almost been destroyed in the flood, save for Prophet Noah (PBUH) and those who had been saved with him. So, they are the ones the Quran speaks of with regards to guidance.

(… وَمِن ذُرِّيَّتِهِ… ) (…and among his descendants,…): Are Prophets Dawud (David), Sulaiman (Solomon), Ayyub (Job) , Yusuf  (Joseph), Musa (Moses) and Harun (Aaron), of the descendants of Prophet Abraham or of Prophet Noah?

The answer: In practice, all of them are of the same lineage, as Prophet Abraham (PBUH) was of the descendants of Prophet Noah (PBUH). However, since linguistically, the pronoun refers to the noun most recently mentioned, it means that in this verse, they are described to be of the descendants of Prophet Noah.

(… دَاوُودَ وَسُلَيْمَانَ وَأَيُّوبَ وَيُوسُفَ وَمُوسَىٰ وَهَارُونَ… ) (…David and Solomon and Job and Joseph and Moses and Aaron.…): What convenes all these Prophets?

Prophet Dawud and Sulaiman were kings and in addition to Prophethood, they also had authority and power. Prophet Ayyub went through a great trial and had the utmost patience. Prophet Yusuf had both descriptions; he was trialed but subsequently gained authority, as Allah (swt) tells us regarding his saying:

 قَالَ اجْعَلْنِي عَلَى خَزَآئِنِ الأَرْضِ إِنِّي حَفِيظٌ عَلِيمٌ

(Joseph proposed, “Put me in charge of the store-houses of the land, for I am truly reliable and adept) (Yusuf: 55)

Prophet Musa and Harun came with the messages, and Prophet Musa (PBUH) had the Torah with him. These Prophets where from the lineage of Prophet Ya’qub (Jacob) (PBUH).

(  وَكَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ… ) (…Thus do We reward the doers of good): These Prophets were among the Prophets, who are all among the doers of good who are those who have Ihsan, which is ‘to worship Allah as if you see Him, and if you do not see Him, know that He is looking at you’. They have fulfilled the peak of guidance and consistence that Islam enjoins.

(… وَتِلْكَ حُجَّتُنَا آتَيْنَاهَا إِبْرَاهِيمَ عَلَىٰ قَوْمِهِ) (And that was Our [conclusive] argument which We gave Abraham against his people. …): Even the Messengers came with proofs, in order to convince minds. This is because, Allah (swt) is the Creator of the human mind, which is the focal point for being tasked with responsibilities (in religion). Due to this great honour given to the human mind, we witness what Allah (swt) says when He created Adam (PBUH): 

 وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ

(Remember) when your Lord said to the angels, “I am going to place a successive (human) authority on earth.” They asked, “Will You place in it someone who will spread corruption there and shed blood while we glorify Your praises and proclaim Your holiness?” Allah responded, “I know what you do not know.”) (Al-Baqara: 30)

Here, Allah (swt) used knowledge as a reason, and the mind is the center for knowledge and the reason for being tasked with responsibilities. This is Islam, which speaks of knowledge. So let no one outbid us in the topic of knowledge, faith and the human mind, for these are clearly among the main things which have been given importance in the Islamic Law. 

In summary, when Allah (swt) says: {This was Our own decisive proof}, it shows that He willed that people believe through the mind, knowledge, arguments and proofs. As such, He gave evidence and proofs to the Prophets (PBUT).

(  إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ… ) (…Indeed, your Lord is Wise and Knowing.): Here, Allah (swt) uses the Attributes of Knowledge and Wisdom, as the topic of the verse is connected to proofs, the mind and evidence. For wisdom is placing something in the proper order at its correct place.

Abdullah (may Allah be pleased with him) said: When this verse was revealed the people felt it hard on them, so they said: “Who amongst us does not wrong himself?” So, the Prophet (saws) said:

“It does not mean this! Have you not heard what the pious servant (of Allah) said: {O my son! Join not others in worship with Allah. Verily joining others in worship with Allah is a great wrong indeed.”}. Verily, it refers to associating others in worship with Allah.”[1]

Therefore, what is meant is associating others in worship with Allah (swt). Association is not only worshipping idols or the moon, but it also includes believing that someone other than Allah (swt) can harm or give benefit, can give or reject, can join ties and cut them off, and can humiliate some people and raise the ranks of some others. The human being might even at times associate his desire with Allah (swt) as He says:

 أَرَأَيْتَ مَنِ اتَّخَذَ إِلَهَهُ هَوَاهُ

(Have you seen (O Prophet) the one who has taken their own desires as their god?) (Al-Furqan: 43)

(  أُولَٰئِكَ لَهُمُ الْأَمْنُ وَهُم مُّهْتَدُونَ… ) (…those will have security, and they are [rightly] guided): This is because, they do not mix their faith with wrongdoing, and thus, have pure genuine faith. They genuinely believe that Allah (swt) owns the proportions of life and death, and that no one can overcome His affairs and His Sovereignty.

[1] Musnad Imam Ahmad Bin Hanbal: Musnad al-Mukthireen min as-Sahabah, Musnad Abdullah Bin Mas’ud, Hadith No. 3589.

(… وَكَيْفَ أَخَافُ مَا أَشْرَكْتُمْ) (And how should I fear what you associate…): The question word used here shows amazement.

(… وَلَا تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَانًا… ) (…while you do not fear that you have associated with Allah that for which He has not sent down to you any authority?…): Here, the point of conflict is specified. What is the actual purpose of an argument or debate? Is it so that one person will win over another via his arguments? Of course, it is not! It is when a person will present his idea or opinion, and the next person will give an opposing opinion, with the goal of arriving at the truth. So, what matters is arriving at the truth in the matter being debated about, not who wins over who. As such, Prophet Abraham (PBUH) says: { while you do not fear that you have associated with Allah that for which He has not sent down to you any authority??}. It is the sovereign proof of knowledge, since knowledge is an actual matter which through it, an issue can be verified logically. Therefore, we realize the sovereignty of knowledge, proofs and evidence.

(  فَأَيُّ الْفَرِيقَيْنِ أَحَقُّ بِالْأَمْنِ ۖ إِن كُنتُمْ تَعْلَمُونَ… ) (…So which of the two parties has more right to security, if you should know?): Here is the equal opportunity that the Prophet Abraham (PBUH) placed between him and those who were arguing with him.

The word (security) here, means everything connected to a person’s safety, be it internally, socially, or with regards to his life in the hereafter. As such, the Messenger (saws) said:

“Whoever among you wakes up feeling safe and secure within himself, is physically healthy, with food for the day, it is as if he acquired the whole world.”[1]

[1] Sunan at-Tirmidhi: Book of Asceticism, Hadith No. 2346.

(… وَحَاجَّهُ قَوْمُهُ) (And his people argued with him.…): Argument which is meant to falsify the other person’s opinion.

(… قَالَ أَتُحَاجُّونِّي فِي اللَّهِ وَقَدْ هَدَانِ… ) (…He said, “Do you argue with me concerning Allah while He has guided me? …): He responded to his people who tried to discuss and argue with him regarding falsehood after he has spoken regarding the planets, moon and sun, and how all of them cannot harm nor give benefit, and he has explained to them that he is a believer in Allah (swt), the One who created the heavens and the earth, and he has presented the proofs and evidence to support his statements.

(… وَلَا أَخَافُ مَا تُشْرِكُونَ بِهِ… ) (…And I fear not what you associate with Him …): This shows that they tried to frighten him.

(… إِلَّا أَن يَشَاءَ رَبِّي شَيْئًا… ) (…unless my Lord should will something.…): Why did he put an exception here?

The answer: It is as if, he is saying: ‘You try to scare me through things and means, and some people believe that these mediums can produce their own effects, whereas in real fact, these mediums only achieve their effects with the will of the Creator, Most High.

As such, our honourable scholars would say:

(Do not worry about the planning done by man, for the most they will be able to achieve towards you is the execution of Allah’s Will for you). This means that you should not worry about what man has planned against you, for it will not happen except if Allah (swt) wills it.

(  أَفَلَا تَتَذَكَّرُونَ… ) (…then will you not remember?): Meaning, will you not learn lessons?

(… إِنِّي وَجَّهْتُ وَجْهِيَ) (Indeed, I have turned my face …): Meaning, I have faced my whole self.

(… لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالْأَرْضَ… ) (…toward He who created the heavens and the earth, …): He concluded with mentioning the heavens and the earth, as the creation of the heavens and the earth is greater than the creation of man.

(… حَنِيفًا… ) (…inclining toward truth,…): This Arabic word means ‘the one who turns away from polytheism’. So, since the one who shuns polytheism will be constantly on the straight path, he is called the Haneef, as polytheism was a norm for the people then.

(  وَمَا أَنَا مِنَ الْمُشْرِكِينَ… ) (…and I am not of those who associate others with Allah.”): Here, Abraham (PBUH) announced that he was free from the worship of idols, statues and what his people held on to. He also warned his people through evidence and clear proofs and made them feel disconcerted through these dialogues that took place.

(  فَلَمَّا أَفَلَتْ قَالَ يَا قَوْمِ إِنِّي بَرِيءٌ مِّمَّا تُشْرِكُونَ… ) (…But when it set, he said, “O my people, indeed I am free from what you associate with Allah.): When the sun, planets and moon set, Prophet Abraham (PBUH) said: I am totally free from whatever you associate with Allah in worship)., meaning the sun, moon, planets and idols that you make for the people do not have any value, as they will set and are not able to give any benefit nor prevent any harm, nor are they to be worshipped. Since these people had inherited the worship of these objects from their forefathers, it was not possible to bring them out of what they were used to doing except through logical evidence and arguments and unmistakable proofs. Because of this, Prophet Abraham (PBUH) had made use of this method of dialogue and discussion. Then, now that he had established the falsehood of their claims through evidence, he announced his freedom from all that they associated in worship with Allah (swt).

Practically, Prophet Abraham (PBUH) was bringing the point gradually in a logical manner to his people. When he saw the moon, he said, ‘This is my Lord’, because his people made idols resembling the sun, moon and planets, specifically because these bodies would set.

(  قَالَ لَئِن لَّمْ يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ… ) (…he said, “Unless my Lord guides me, I will surely be among the people gone astray.”): This part of the verse proves my previous explanation. Look at the precision of the expressions in the Holy Quran. Prophet Abraham believed in Allah (swt) and was unwavering. But as he was amid discussing out the issue and disapproved that his people were saying that the moon was their god, he said these phrases; at times mentioning the moon, at times mentioning the planets, and at some other times mentioning the sun. So, he then said that if his Lord does not guide him, he will certainly be one of the misguided people.

It is as if he is saying to them that they need assistance from Allah (swt) because if they do not receive it, they will stray from the straight path and will not reach knowledge of the Creator (swt).

(… فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأَىٰ كَوْكَبًا) (So when the night covered him [with darkness], he saw a star.…): When the night veiled him with its darkness, He saw a great shining planet.

The word used here is Kaukab (planet). The planet is a celestial body which gets its light from another body, whereas the Najm (star) shines by itself. Therefore, the moon is a Kaukab whereas the sun is a Najm. Light comes from the sun and the moon reflects this light.

The orientalists have said: ‘You claim that Abraham used to disapprove of their idol-worshipping, while he said regarding the Kaukab, this is my Lord, with this verse as the evidence. What is this inconsistency?’ The answer is that there is of course no inconsistency here, it is them who do not know the way phrases are used in the Arabic Language. To illustrate this, look at the expression in the following verse:

 ذُقْ إِنَّكَ أَنتَ الْعَزِيزُ الْكَرِيمُ

((The wicked will be told,) “Taste this. You mighty, noble one!) (Ad-Dukhan: 49)

He is punishing this wicked person while saying to him: ‘You mighty, noble one’. Is this person who is being punished mighty and noble? The answer is, of course not. Likewise, Prophet Abraham (PBUH) is logically denouncing their saying: ‘This is our Lord’, as they were worshippers of the planets, sun and moon. So, when it set, he said, ‘I do not like things that set’, i.e., Is it logical that this is my Lord? This is what his statement means, according to the Arabic expression. For Prophet Abraham surely knew that the planet would set. Thus, his statement is in the form of logical discussion and is used as a proof against his people. It does not at all imply that he was doubtful concerning the issue.

The Arabic word of (realm) is often used for things which are apparent and are not hidden from a person. As for this word it refers to the unseen realm. So, when the Prophet Abraham (PBUH) said to his people and his father, Azar: “Verily, all of you have strayed along the way towards the goal that you are heading towards”, Allah (swt) had shown and made apparent to him the Malakuut (realm) of the heavens and the earth, i.e., things which were connected to the realm which was beyond the perception of the senses.

Although Prophet Abraham (PBUH) was faced with many trials, he had complete faith in the realm which was beyond the perception of his senses. When he was thrown into the fire of Namrud, the Angel Gabrial intercepted him and asked: “Do you have any requests, O Abraham?” He said, “From you, no. As for from my Lord, His Knowledge of my situation suffices from my asking.” So, Allah (swt) made the fire be cold and safe for him.

As we have mentioned, the Malakuut (realm) refers to the realm which is hidden from us. Allah (swt) points to something hidden through something which is apparent. For example, when He speaks about death, –which is something hidden- He gives sleep as an example of it: 

 اللَّهُ يَتَوَفَّى الْأَنفُسَ حِينَ مَوْتِهَا وَالَّتِي لَمْ تَمُتْ فِي مَنَامِهَا فَيُمْسِكُ الَّتِي قَضَى عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الْأُخْرَى إِلَى أَجَلٍ مُسَمًّى إِنَّ فِي ذَلِكَ لَآيَاتٍ لِّقَوْمٍ يَتَفَكَّرُونَ

((It is) Allah (Who) calls back the souls (of people) upon their death as well as (the souls) of the living during their sleep. Then He keeps those for whom He has ordained death and releases the others until (their) appointed time. Surely in this are signs for people who reflect) (Az-Zumar: 42)

The Messenger of Allah (saws) also said:

“By Allah, you will die as how you sleep, you will be resurrected as how you wake up, you will be recompensed for what you have done, and it is indeed either Paradise or Hellfire eternally.”[1]

Therefore, the realm of the Malakuut, i.e., unseen realm, is brought closer to our minds by having things in the realm of Mulk, i.e., worldly possessions, as examples.

[1] Ar-Raheeq Al-Makhtum, The Second Stage, The Declaration of the Da’wa, Volume 1, page 59.

Allah (swt) willed to debate with this group of people who thought highly of themselves because they were linked to Prophet Abraham (PBUH).  He also willed to give solace to the heart of the Prophet (saws) by giving arguments against these same people who were worshipping Lat, ‘Uzza and the other idols found then. So, Allah (swt) says:

(… وَإِذْ قَالَ إِبْرَاهِيمُ) (And [mention, O Muhammad], when Abraham said …): The verse means: ‘Remember, O Muhammad, the time in which Abraham was in’.

(… لِأَبِيهِ آزَرَ… ) (…to his father Azar,…): Why does the Holy Quran mention the name of the father? Whereas normally, names are normally not mentioned in the verses except if there are specific indications to be derived from these names, for example, Allah (swt) says: 

 إِذْ قَالَتِ امْرَأَةُ عِمْرَانَ

(Remember) when the wife of ’Imran said) (Ali-Imran: 35)

 قَالَتِ امْرَأَةُ الْعَزِيزِ

(Then the ‘Azeez (Chief Minister)’s wife said) (Yusuf: 51)

 وَقَالَتِ امْرَأَتُ فِرْعَوْنَ

(And Pharaoh’s wife said) (Al-Qassqass: 9)

However, in this verse, the name of the father is mentioned. We find that the Prophet (saws) mentioned in a Hadith:

“I was continuously transferred from the ribs of pure men to the wombs of pure women.”[1]

Therefore, how could the father of Prophet Abraham (PBUH) be of the idol-worshippers, while the Holy Quran says:

 إِنَّمَا الْمُشْرِكُونَ نَجَسٌ

(Indeed, the polytheists are impure) (At-Tawbah: 28)

Thus, his father must be a monotheist.

The scholars have stopped to discuss regarding this verse, and found that in the Holy Quran, the term ‘father’, other than referring to the father, is also used to refer to the grandfather, great-grandfather and the paternal uncle. This is proven by the usage in the following verse:

 أَمْ كُنتُمْ شُهَدَاء إِذْ حَضَرَ يَعْقُوبَ الْمَوْتُ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِن بَعْدِي قَالُواْ نَعْبُدُ إِلَهَكَ وَإِلَهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَقَ إِلَهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ

(Or did you witness when death came to Jacob? He asked his children, “Who will you worship after my passing?” They replied, “We will (continue to) worship your God, the God of your forefathers—Abraham, Ishmael, and Isaac—the One God. And to Him we (all) submit.”) (Al-Baqara: 133)

Jacob is the son of Isaac who is the son of Abraham. Therefore, Prophet Abraham is the great-grandfather of the children of the Prophet Jacob. Prophet Isaac is their grandfather, while Prophet Jacob is their father. However, also mentioned in the verse is Prophet Ismael, who is the brother of Prophet Isaac and thus, the paternal uncle of Prophet Jacob. So, we can observe that the uncle is also called a ‘father’ in this verse.

In view of all this, the scholars have said that when the Quran explicitly mentions the name Azar, it refers to the uncle of Prophet Abraham (PBUH), who had raised him. As for the father of Prophet Abraham, his name was Tarikh and not Azar. Prophet Abraham was in the care of his uncle who had raised him, as his father had already passed away.

To illustrate this point further, in the Arabic Language for example, when a person knocks on the door and a young child opens it, this person will say to the child, “Call your father”, instead of saying, “Call your father Ahmad”. This is because, the child already knows his father’s name and it does not have to be mentioned. So, when the name is explicitly mentioned, it will be because he is referring to someone other than his real father.

(… أَتَتَّخِذُ أَصْنَامًا آلِهَةً… ) (…Do you take idols as deities? …): We know about the debates and dialogues that have been carried out, which indicate that Islam relies upon dialogues, arguments, proofs and the intellect to establish the Islamic creed, instead of force.

What is the different between the two Arabic words Asnam and Awthan? Both are normally translated as idols, but the difference is that Asnam are stones which are shaped according to a living example, for example, Asnam which are formed in the shape of a person or in the shape of the moon. However, Awthan are stones which have not been changed and remain in their original form.

Since Prophet Abraham (PBUH) uses the word Asnam here, it means that during that time, they used to make the stones in the form of the stars, sun and moon, to suggest that they were gods.

(  إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُّبِينٍ… ) (…Indeed, I see you and your people to be in manifest error.): The Arabic word of (error) used here means ‘losing the way and losing the target’. When a person loses the target he was headed for, then that is the manifest misguidance.

[1] Subul al-Huda wa ar-Rasyad Fi Sirah Khair al-‘Ibad, Volume 1, page 256.

(… وَهُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ بِالْحَقِّ) (And it is He who created the heavens and earth in truth. …): The creation of the heavens and the earth is greater than the creation of man; in the inability for anyone to create something like it, in its completely precise order, in its movement and rotation and in all that is in it of creation. This part of the universe, consisting of everything between the heavens and the earth, is created by Allah (swt) in truth. And truth is something which is established and does not change.

(… قَوْلُهُ الْحَقُّ… ) (…His word is the truth …): Meaning, do not think that only creation is the truth, but its destruction too is the truth, as Allah (swt) says:

 إِذَا الشَّمْسُ كُوِّرَتْ (1) وَإِذَا النُّجُومُ انكَدَرَتْ (2) وَإِذَا الْجِبَالُ سُيِّرَتْ (3) وَإِذَا الْعِشَارُ عُطِّلَتْ (4) وَإِذَا الْوُحُوشُ حُشِرَتْ (5) وَإِذَا الْبِحَارُ سُجِّرَتْ

(When the sun is put out, (1) and when the stars fall down, (2) and when the mountains are blown away, (3) and when pregnant camels are left untended, (4) and when wild beasts are gathered together, (5) and when the seas are set on fire,) (At-Takweer: 1-6)

(… وَلَهُ الْمُلْكُ يَوْمَ يُنفَخُ فِي الصُّورِ… ) (…And His is the dominion [on] the Day the Horn is blown.…): Will Sovereignty be for Him only on the Day of Standing?  Doesn’t the Sovereignty also belong to Him now?

The answer: The blow on the trumpet will signal the beginning of the gathering. This is the time when Sovereignty will be limited to Allah (swt) alone. This is because, in this worldly life, He has given human beings possessions. For example, ‘I am the owner of this shirt and the owner of this pair of spectacles.’ Another person might say: ‘I am the king ruling over you’. However, on that day, there will be no possessions, no owners and no kings. There will be no Sovereignty except for Allah (swt).

(… عَالِمُ الْغَيْبِ وَالشَّهَادَةِ… ) (…He is Knower of the unseen and the witnessed;…): Everything connected to faith is of the unseen. Allah (swt) from our perspective, is of the unseen. The Day of Judgment is of the unseen, and so are the Paradise, Hellfire, Angels and Books. Although the Book is with you, it was of the unseen when it was revealed to the Prophet (saws). The Prophets are also of the unseen, because even though their people saw them at some specific point in time, they did not witness them being tasked with Prophethood or with the Divine Scripture.

Therefore, having faith is to believe in Allah (swt), His Angels, His Books, His Messengers, the Day of Judgment and the Decree, both the good and bad of it. Since He is the Knower of the unseen, He will obviously also be Knower of the seen, so He knows both the unseen and the seen.

(  وَهُوَ الْحَكِيمُ الْخَبِيرُ … ) (…and He is the Wise, the Acquainted): Wisdom means ‘everything which is placed in its correct amount and at the correct period and time’. Allah (swt) is the All-Wise in all affairs, and He is All-Aware of His creations, their actions and what will happen to them. As such, He (swt) says:

 وَلَقَدْ خَلَقْنَا الْإِنسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ (16) إِذْ يَتَلَقَّى الْمُتَلَقِّيَانِ عَنِ الْيَمِينِ وَعَنِ الشِّمَالِ قَعِيدٌ (17) مَا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌ (18) وَجَاءتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ (19) وَنُفِخَ فِي الصُّورِ ذَلِكَ يَوْمُ الْوَعِيدِ (20) وَجَاءتْ كُلُّ نَفْسٍ مَّعَهَا سَائِقٌ وَشَهِيدٌ (21) لَقَدْ كُنتَ فِي غَفْلَةٍ مِّنْ هَذَا فَكَشَفْنَا عَنكَ غِطَاءكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

(Indeed, (it is) We (Who) created humankind and (fully) know what their souls whisper to them, and We are closer to them than (their) jugular vein. (16) As the two recording-angels—(one) sitting to the right, and (the other to) the left—note (everything), (17) not a word does a person utter without having a (vigilant) observer ready (to write it down). (18) (Ultimately), with the throes of death will come the truth. This is what you were trying to escape! (19) And the Trumpet will be blown. This is the Day (you were) warned of. (20) Each soul will come forth with an angel to drive it and another to testify. (21) (It will be said to the denier), “You were totally heedless of this. Now We have lifted this veil of yours, so Today your sight is sharp!”) (Qaff: 16-22)

It is as if the human being has a cover over his eyes in this worldly life, so he does not really see except after death comes. This is because, he will then be living in a different order altogether and can see all the realities.

In this verse, Allah (swt) speaks of the creations of the heavens and earth; that they were created in truth, that the end of the universe will happen in truth, that He is the knower of both the unseen and the seen, and that with His wisdom and knowledge, He will reckon creation for what they had done.  Each good deed will be rewarded ten times its worth, and multiple times more. Whereas for the evil deed, the evildoers will not be rewarded except for what they had done.

Why does Allah (swt) say: (And to establish prayer), instead of ‘And to pay the Zakah’ or ‘And to go on the pilgrimage to the sacred house’ or ‘And to fast in Ramadhan’?

The answer: This is because, prayer is the pillar of faith, and whosoever straightens it has straightened the religion, whereas whosoever destroys it has destroyed the religion. Prayer too, is not only one of the five pillars of Islam, but in fact gathers all the other pillars in its midst. It is the continuance of one’s allegiance to Allah (swt) five times in the day and night. So, when a person hears the Mu’athen gives the call: Hayya ‘alas solah (Come to prayer), he should establish it, not just perform it. The difference between the two is that the former entails the person who is carrying it out to do it complete with all its conditions and with presence of heart, as Allah (swt) says in these verses:

 قَدْ أَفْلَحَ الْمُؤْمِنُونَ (1) الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ

(Successful indeed are the believers. (1) Those who humble themselves in prayer;) (Al-Mu’minoon: 1-2)

The prayer is the only pillar of Islam which does not cease to be obligatory in any situation a person is in. If he is not able to carry it out standing, he carries it out while sitting. If he is not able to do it sitting down, he does it while lying down. If he is not able to perform it with his tongue, he performs it with his two eyes. If he is not able to take ablution with water, he performs the Tayammum. Whereas fasting is postponed (i.e., to be carried out later) for the sick and those travelling, and pilgrimage is obligatory on those who are capable and have the means of carrying it out, and Zakah is not obligatory on those whose wealth has not reached the Nisab (minimum amount). Therefore, there are exceptions to all of the other pillars of Islam, except prayer.

Moreover, as mentioned, prayer contains the other pillars of Islam in its folds. It has a portion of pilgrimage, as you will face the Ka’ba wherever you may be when praying. It contains a portion of fasting, as you cannot eat and drink while carrying it out. It contains a portion of Zakah, as Zakah consists of taking out a little of one’s wealth, while wealth is derived through working. And working is essence taking out a little of one’s time, while in prayer, one is using up a part of his time.

So, we can see that prayer gathers the other pillars of Islam in its folds and it shows our continuous allegiance to Allah (swt). This is also why, when the Prophet (saws) was alarmed, or afflicted with something, or grieved or worried, he would say:

“O Bilal, declare that the time for prayer has come, and give us rest by it.”[1]

As in prayer, a person is standing in front of Allah (swt).

Another specialty of prayer is that all the other pillars of Islam and acts of worship were enjoined upon mankind through the Angel Gabriel (PBUH), except prayer. Allah (swt) raised the Prophet (saws) to Sidratul Muntaha, to a place where no close angel nor dispatched Prophet had reached, and then enjoined upon him the prayer directly. Thus, prayer is the ascension of the hearts to the presence of the Knower of the unseen. Prayer is a special gift to the believers, as they can meet their Lord at any time, moment or even second, even when it is not time for prayer. To be standing in front of Allah (swt), they can just take ablution, face the Qibla and pray two cycles of prayer. However, presence of the heart is also required during prayer.

(… وَاتَّقُوهُ… ) (…and fear Him…): Fearing Allah (swt) means that a person refrains from everything that Allah (swt) forbids him from.

(  وَهُوَ الَّذِي إِلَيْهِ تُحْشَرُونَ… ) (…And it is He to whom you will be gathered): On the Day of Gathering, all of us will be gathered together in front of our Lord, Most High, and we will be questioned. The first thing a person will be asked about on the Day of Standing is his prayer, as the Messenger of Allah (saws) said: 

“The first of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers. If they are in order, then he will have prospered and succeeded: and if they are wanting, then he will have failed and lost. If there is something defective in his obligatory prayers, the Lord (glorified and exalted be He) will say: See if My servant has any supererogatory prayers with which may be completed that which was defective in his obligatory prayers. Then the rest of his actions will be judged in like fashion.”[2]

In another verse, Allah (swt) says:

مَا سَلَكَكُمْ فِي سَقَرَ

(What has landed you in Hell?) (Al-Mud’dather: 42)

The first answer will be:

 قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ

(They will reply, “We were not of those who prayed) (Al-Mud’dather: 43)

 

[1] Sunan Abi Dawud, The Book of Manners, Chapter: The prayers at night, Hadith No. 4985.

[2] Sunan At-Tirmidzi: The Book of the Chapters on Prayer, Chapter: The first of his actions for which a servant of Allah will be held accountable on the Day of Resurrection will be his prayers, Hadith No. 413.

(… قُلْ أَنَدْعُو مِن دُونِ اللَّهِ مَا لَا يَنفَعُنَا وَلَا يَضُرُّنَا) (Say, “Shall we invoke instead of Allah that which neither benefits us nor harms us…): This is a call which appeals to the human intellect: ‘If you worship idols or statues or the son or the moon or even a human being, use your intellect to judge upon this matter. Can any of them benefit or harm? Can any of them provide you with any gain or prevent from you any difficulty?’

(… وَنُرَدُّ عَلَىٰ أَعْقَابِنَا… ) (…and be turned back on our heels…): The phrase used here means ‘to go a step backwards.’

(… كَالَّذِي اسْتَهْوَتْهُ الشَّيَاطِينُ فِي الْأَرْضِ حَيْرَانَ لَهُ أَصْحَابٌ يَدْعُونَهُ إِلَى الْهُدَى ائْتِنَا… ) (…like one whom the devils enticed [to wander] upon the earth confused, [while] he has companions inviting him to guidance, [calling], ‘Come to us.’…): It is as if this person is in between two parties: The Satan calling him to fall, and his pious friends calling him to guidance.

When the Quran speaks of the Satan, who is of the unseen realm, it refers to every wicked and corruptive individual of the Jinn. Allah (swt) informs us of the existence of a type of creation named the Jinn.

The issue with us human beings is that we want to try and perceive every creation through our senses, even though this is impossible. Thus, not everything we cannot perceive is non-existent, for it exists, although we cannot perceive it. It suffices that Allah (swt) tells us that a creation called Jinn exist, as we believe in what is found in the Holy Quran.

(  وَأُمِرْنَا لِنُسْلِمَ لِرَبِّ الْعَالَمِينَ… ) (…and we have been commanded to submit to the Lord of the worlds): Meaning, we hand over the leadership of our matters to Allah (swt), for the Creator of creation is the One who should specify the function of His creation. Why are human beings created? Why do they exist? There is an American Scholar named Jeffrey Lang who embraced Islam. He wrote a book entitled: ‘Even Angels Ask’. Allah (swt) tells us:   

 وَإِذْ قَالَ رَبُّكَ لِلْمَلاَئِكَةِ إِنِّي جَاعِلٌ فِي الأَرْضِ خَلِيفَةً قَالُواْ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاء وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ قَالَ إِنِّي أَعْلَمُ مَا لاَ تَعْلَمُونَ

(Remember) when your Lord said to the angels, “I am going to place a successive (human) authority on earth.” They asked, “Will You place in it someone who will spread corruption there and shed blood while we glorify Your praises and proclaim Your holiness?” Allah responded, “I know what you do not know.”) (Al-Baqara: 30)

Since even the Angels ask this question, is it not more fitting for the human being to question from where was he created, what is his task and function in this worldly life and where is his place of return? Should he not ask questions such as: ‘Was our creation a coincidence?’, ‘Were the moon, sun, air, water, clouds, trees, earth, soil and human beings created by chance?’, or ‘Were we created for any specific purpose?’

These questions are questions which must be thought about by human beings. Allah (swt) has sent Messengers who came with Scriptures to answer these questions that plague the human mind in every time and era. And each of these Messengers had said: “We have submitted to the Lord of the worlds”, i.e., we obey the commands of Allah (swt).