74. That is, not the story of Ibrahim, but rather, the tiding, important news. This is how we are invited to look at the narratives of the past Prophets (Au.).

Sayyid Qutb looks at the previous mentions of Ibrahim to trace the various themes at different points: “The passage that touches upon Ibrahim’s life at this point deals with his message to his people and his discussions with them the questions of faith and belief. He disowns their several deities, invites them to the worship of one God, and reminds them of the Day of Judgment. This is followed by a scene fully representing the Day of Judgment when they will disown the false deities and regret over the Association with Allah that brought them to where they find themselves. Thereon the talk shifts to a discussion of the constituents and formative elements of tawhid, decadence of polytheism and the destiny of the Associators on Judgment Day. These were the central points, which were dealt with in brief leaving out the detailed discussions for other occasions.

“Passages touching upon Ibrahim’s stories have appeared earlier in al-Baqarah, al-An`am, Hud, Ibrahim, al-Hijr, Maryam, al-Anbiya’, and al-Hajj. At every point those aspects were touched upon that the various contexts demanded, presenting what of his life and struggle fitted the theme of the Surah.

“In al-Baqarah, the Qur’an presented such details as which dealt with the construction of the House at his and Isam`il’s hands. It mentioned there his supplication to Allah to make it a place of peace; his announcement that the inheritance and custody of the House will be for those who had submitted to Allah: those who would follow his religion – of submission – and will not be for those who merely claimed lineage to him. This was done in the backdrop of rejection of the true religion of the Israelites, and, as a result, their rejection by Allah and their consignment to a curse.

“The chapter al-Baqarah also presented the story of his encounter with a tyrant and debate over the powers of the true Deity: one who gives life and deals death, who brings the sun from the east. It ended when Ibrahim challenging the tyrant to bring it from the west, which left the unbeliever stunned.

“The Qur’an also presented the story of Ibrahim’s request that he be shown how the dead will be resurrected. He was asked to slaughter four birds, place their parts on several mountains and witness them coming to him in speed, alive when beckoned.

“The chapter al-An`am presents us a few scenes from his search to find his Lord and ultimate guidance unto Him after some speculating thoughts on stars, the moon and the sun, and a few other natural phenomena. This was in a chapter that primarily dealt with faith and its tenets, Allah’s signs in the cosmos and the evidences therein of a Creator only One, with no partners.

“Surah Hud spoke of glad tidings to him of a son Is-haq. This was during the course of Lut’s story, the stopping over of the angels at Ibrahim’s house on the way to the destruction of the towns inhabited by the Sodomites.

“Surah Ibrahim presented us the scenes of his supplications while settling his progeny in the uncultivable valley. He is also seen there thanking his Lord for bestowing on him, despite his old age, Isma`il and Is-haq. He is also seen supplicating that he and his progeny be made those who establish the Prayers; that his supplications be accepted; and that he, his parents and all those who submit to Allah be forgiven on the Day of Judgment. The whole of this Surah dealt with a single aspect of the message brought by the Messengers: Oneness of Allah. The unbelievers too reacted in a similar fashion: a long chain of rejection. The image was as if the Message was but a single tree that offered shadows in a wide expanse of desert.

“Passages in Surah al-Hijr were of the same genre as those in Hud, except for the additions of a few details. The theme was Allah’s compassion towards the believers and His chastisement of the rejecters.

“Surah Maryam portrayed his compassion for his father, while, in contrast, his father's harshness in dealing with him. It also showed his severance of all relationship with his father and his people. It also mentions the bestowal of Isma`il and Is-haq. It was in the background of Allah’s special treatment of those of His slaves that He chose. The Surah had the atmosphere of compassion, love and lenience.

“In Surah Al-Anbiya’, another scene of his call unto his father and his people was unveiled. It also presents us his denouncement of the deities and smashing of the idols. We are presented with another scene of his being flung into the fire which was ordered to cool down to offer peace and comfort to him. It told us about his and his nephew’s escape from his people to a land in which Allah placed His blessing: the Syrian lands.”

75. The question was not raised for eliciting information. Ibrahim knew well what they worshipped. It was rather meant to point out their folly, for he knew how they would answer (Alusi).

76. They could have simply said, “We worship idols.” But their addition, “We shall remain cleaving to them,” speaks of their intransigence, and pride in their deities (Zamakhshari, Razi, Alusi and others).

It has also been said that they used the word “nazallu” (which is for an action during the day), because they worshipped the idols during the day and stars and celestial objects at night (Zamakhshari and others).

77. They thus tacitly admitted that their deities were powerless and that they had no other reason for being devoted to them except that their forefathers had clung to them (Ibn Kathir, reworded). In Shabbir’s words, “We don’t care a bit for the rationale of it. We have a reason stronger than a hundred reasons: our forefathers worshipped them. Were they fools?”

Asad comments: “The particle bal at the beginning of the sentence expresses astonishment. Thus, evading a direct answer to Abraham’s criticism of idol-worship, his people merely stress in antiquity, forgetting – as Zamakhshari points out – that ‘ancient usage and precedence in time are no proof of [a concept’s] soundness.’ Razi, for his part, states that the above verse represents ‘one of the strongest [Qur’anic] indications of the immorality (fasad) inherent in [the principle of Taqlid]’ i.e., the blind, unquestioning adoption of religious concepts or practices on the basis of one’s uncritical faith in no more than the ‘authority of a scholar or religious leader.”

78. That is, Majid writes, “have they reflected on their nature, properties and attributes?”

79. By adding “your earliest forefathers,” Ibrahim meant to say that falsehood is falsehood, no matter how ancient its history or how modern, and no matter how many are devoted to it, whether few or large number of people (Razi).

80. Ibrahim meant to send across the message that if they believed their deities were capable of benefiting or harming them, then, here he was, declaring his enmity to them. Let them cause him some harm (Shabbir).

This phrase tells us that the list of deities that the pagans of Ibrahim’s times clung to, also included the Supreme deity, Allah. Ibrahim’s words that he was enemy to all they were devoted to except for one Allah is indicative of this (Au.).

81. Through his supplicatory words, “He it is who feeds me and gives me drink,” Ibrahim demonstrated that just as we depend on Allah for religious guidance, we also depend, totally and entirely, on Him for our worldly needs, small or big, and, therefore, belittling the worldly blessings, or to show dispensability of them, as do some of the ignorant Sufis, is to act against the spirit of Islam (Thanwi).

82. Majid writes, “(and not any healing-god). Many polytheist peoples, like Greeks, have believed in the existence of a separate God of healing. For the religion of Asclepious see UHW. II. p. 1370.”

Note that Ibrahim (asws) attributes his illness to himself: “And when I fall sick,” while he attributes the cure to Allah: “it is He who cures me.” This is, comment, Zamakhshari, Qurtubi and others, out of reverence for Allah. Hence, Musa’s companion said (18: 63), “And I was not made to forget but by Shaytan” (and not, “Allah caused me to forget it”: Au.).

It is in the same vein that we do not attribute to Allah His anger when we say in Surah al-Fatiha, “and not of those that were angered upon” (and not “those You were angry with”). Or, the words of the Jinn (72: 10), “And, we do not know whether evil is meant for those on the earth, or their Lord has intended good for them,” where evil is not directly attributed to Allah (Ibn Kathir).

Also, adds Zamakhshari, illness ought to be attributed to human beings alone because it is they who resort to extremes (in food and drink) and in consequence, suffer disorders. Medical men say that most sicknesses are caused by overeating.

Today, obesity is the major cause of illness in the world (Au.).

Alusi adds: Ibrahim took care not to attribute illness to Allah, out of reverence. That logic does not apply to death which he directly attributed to Allah. That is because it is commonly understood that none deals death except Allah and that there is no escape from it. Sickness in fact can sometimes be more difficult to bear. How many terminally ill persons are not there who prefer death to life? Further, death cannot be treated as a kind of punishment because everyone has to face it. On the other hand, illness is not the lot of everyone and hence, to attribute it to Allah would be a kind of impudence.

83. He was referring to the three incidents of his life viz., his words, 1) “I am unwell,” 2) “Their chief did it” and, 3) “this is my sister” (Ibn Jarir from Mujahid, `Ikrimah and others). Zajjaj has said, adds Qurtubi,that Prophets and Messengers being humans, there remains the possibility of them committing errors or minor sins, but never a major sin. The “khati’ah” in his case was, explains Thanwi, the choice of the best of the two when confronted with two options.

See al-Anbiya’, note 77 for a detailed discussion.

But why did Ibrahim seek the forgiveness relating it to the day of Judgment? The answer is, say Zamakhshari and Razi, the natural consequences of errors in this world will appear in the Hereafter. In this world they are hidden.

Further, Razi adds, it might be noticed that Ibrahim starts his supplications (that follow from here) after praises for his Lord. This is because the souls and the spirits of the humans are of the same origins as those of the angels. Therefore, the more a man’s engagements in activities pertaining to the cognizance of Allah and His love, the closer he is to the world of Spirits; and more cognizant of the angelic spirit. He will also attain greater spiritual powers in this world. On the other hand, the closer a man to the activities pertaining to this world, and the more he dips into the darknesses of the material world, the closer he gets to animal spirit. Consequently, he will cause lesser impact on this world. Therefore, whoever wishes to supplicate, he must predicate his supplications with the praises of Allah, and His glory, in order to get closer to Allah, and closer to the angelic powers (Reworded).

84. The textual hukm has been variously interpreted as knowledge (Ibn `Abbas), intellect (`Ikrimah), Scripture (Mujahid), and Prophethood (Suddi) – Ibn Kathir.

85. What Ibrahim meant was, “guide me to such deeds as create good relationship with the righteous” (Kashshaf).

Thanwi however believes that Ibrahim, already a righteous person, was rather seeking close company of the righteous in this world. Another implication is: make me one of those whose example is followed by posterity, such as would cause increase in my reward.

Our own Prophet’s words at the time of death were, اللَّهُمَّ الرَّفِيقَ الْأَعْلَى “O Allah, to the companions on high” – which, according to reports in the Sahihayn, he said three times (Ibn Kathir).

Alusi comments: It is said that through these words (“join me with the righteous") Ibrahim sought the power of action, such as would him help in organizing the affairs of life in the company of those who avoid major and minor sins. This supplication was preceded by the one earlier (viz., “Grant me wisdom”), because power of knowledge precedes power of action. It is possible that one has knowledge but fails to act by its light, but the reverse is not possible. (That is, it is not possible that one does the right thing without possessing its knowledge). Knowledge is a quality of the soul while action belongs to the body. And, just as the soul is superior to the body, so is knowledge to action. However, I am personally inclined to believe, adds Alusi, that by the first (hukm) it is both the power of knowledge as well as action that is meant, while by the second (ilhaq bi al-saliheen), the supplication is for the same status with Allah, as of the exemplary righteous, amounting to, in final analysis, asking for both knowledge and action that are acceptable to Allah.

86. The translation here follows the understanding of Ibn Jarir who quotes `Ikrimah and Ibn Zayd of the same opinion. Accordingly, the Jews believed in Musa but not in `Isa or Muhammad. The Christians believed in `Isa and Musa, but not in Muhammad. But all of them, including the pagans believed in Ibrahim as the great Patriarch. Thus Ibrahim’s supplication was accepted. Allah however, severed the relationship of the Jews and Christians with Ibrahim because they refused to believe in Muhammad, but rather established his relationship with the followers of Muhammad by saying (3: 68), {إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَذَا النَّبِيُّ وَالَّذِينَ آَمَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ} [آل عمران: 68] “Surely, the nearest of the people to Ibrahim are those who followed him (in the past in his unadulterated faith) and this Prophet (Muhammad), and those who believe (in this new Prophet). And Allah is the Protector of the believers.”

Qurtubi and Alusi note (Imam) Malik’s opinion that there is nothing wrong in a man feeling happy if praised for his good deeds, so long as his intentions remain unadulterated, purely for Allah. After all, Allah has said (19: 96), {إِنَّ الَّذِينَ آَمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَيَجْعَلُ لَهُمُ الرَّحْمَنُ وُدًّا} [مريم: 96] “Surely those who believed and did good deeds, soon the Rahman will place for them love (in the hearts of the creations).” Ibn al-`Arabiyy said that the knowledgeable of the ascetics have said that there is no harm in coaxing the people to good deeds for reasons that people will refer to them in good terms.

87. This supplication rejects the attitude of some (ascetics) who say, “I ask neither for Paradise nor Hellfire” (Qurtubi).

That is, they believe that the Gnostics should seek nothing but Allah, and no other reward such as Paradise, nor should they be driven by any fear, such as that of Hellfire. This is incorrect as we have here a great Messenger Ibrahim supplicating for Paradise (Au.).

88. That is, forgive him his sin of initial rejection, and guide him to belief, as the rule that unbelievers will not enter Paradise, cannot be ignored in favor of anyone (based on Thanwi).

Bukhari has recorded that Ibrahim will meet his father with a dusty darkened face and say, أَلَمْ أَقُلْ لَكَ لَا تَعْصِنِي فَيَقُولُ أَبُوهُ فَالْيَوْمَ لَا أَعْصِيكَ فَيَقُولُ إِبْرَاهِيمُ يَا رَبِّ إِنَّكَ وَعَدْتَنِي أَنْ لَا تُخْزِيَنِي يَوْمَ يُبْعَثُونَ فَأَيُّ خِزْيٍ أَخْزَى مِنْ أَبِي الْأَبْعَدِ فَيَقُولُ اللَّهُ تَعَالَى إِنِّي حَرَّمْتُ الْجَنَّةَ عَلَى الْكَافِرِينَ ثُمَّ يُقَالُ يَا إِبْرَاهِيمُ مَا تَحْتَ رِجْلَيْكَ فَيَنْظُرُ فَإِذَا هُوَ بِذِيخٍ مُلْتَطِخٍ فَيُؤْخَذُ بِقَوَائِمِهِ فَيُلْقَى فِي النَّارِ “Did I not tell you not to disobey me?” He will reply, “Today I shall not disobey you.” So Ibrahim will supplicate, “My Lord! You have promised me that You will not disgrace me on the day they are resurrected?” Allah will say, “I have forbidden Paradise unto the unbelievers.” Then He will say, “Ibrahim, look down at your feet.” He will look down and find a hyena-like dirty creature. It will be seized by its feet and flung into the Fire” (Ibn Kathir).

Yusuf Ali comments at an earlier point: “Having shown clearly the distinction between the False and the True, Abraham now shows in the form of a Prayer what his inmost wishes are. (1) He wants his own soul enlightened with divine wisdom, and (2) his heart and life filled with righteousness; (3) he will not be content with working for himself or his own generation: his view extends to all future generations; (4) and of course he wishes to attain the goal of the righteous, the Garden of the Bliss of the Divine Countenance; but he is not content with this; for (5) he wants his father and relatives to share in his spiritual joy, so that he can proudly see all whom he can reach, in an honourable station (contrasted with disgrace) on the Day of Judgment.”

89. What is being of sound heart (qalbin saleem)? Generally speaking, it is a heart which is not sick as said Allah (2: 10), {فِي قُلُوبِهِمْ مَرَضٌ} [البقرة: 10] “In their hearts is a sickness” – that is, of hypocrisy and disbelief (Qurtubi and others). Muhammad b. Sirin said: A sound heart is that which knows that Allah is the Truth, that the Hour is approaching and that Allah will raise up those in the graves. Muslim reports the Prophet as having said, يَدْخُلُ الْجَنَّةَ أَقْوَامٌ أَفْئِدَتُهُمْ مِثْلُ أَفْئِدَةِ الطَّيْرِ “Some people will enter Paradise whose hearts would be like the hearts of the birds.”

He meant – although Allah knows best – that the hearts will be as clear of sins as the hearts of the birds, without any defect and such as those who have no experience in the affairs of the world. Another trustworthy report of the Prophet says that, أكثر أهل الجنَّة البُلْهُ “Most of the inhabitants of Paradise will be al-bulh.” And bulh has been explained by Azhari as someone who is on the nature (on which he was created) completely unaware of evil (Qurtubi).

Qatadah said that it is a heart free of shirk, while Mujahid said that the allusion is to a heart that is free of any doubt. Ibn Zayd added that sins have no role (in determining the state of the heart), since there isn’t anyone who does not sin (Tabari, Ibn Kathir). In short, write Zamakhshari and Razi, it is a heart that freed itself (salima) of shirk, achieved peace (aslama), is at peace with others (saalama), and has submitted to Allah (istaslama).

90. Since Paradise is already created, and cannot be moved from its place, it has been conjectured that perhaps the allusion is to the dwellers of Paradise being taken near to it, as the pilgrims say, e.g., “Makkah has neared,” (although it is they who have neared), or, alternatively, it could mean that the veils covering it would be removed and Paradise will appear close, just as stars appear close, although they are at great distances from us (Alusi).

91. Qatadah expressed the opinion that by the textual term ghaawoon the allusion is to the Shayateen (Ibn Jarir).

It is a difficult term to explain, for it is loaded with several connotations. Primarily, as Raghib explains, ghawa is for “ignorance (jahl) springing from erroneous beliefs.” Another is, “corruption of one’s mode of life.” “Deviation from that which is right,” “to err,” “failure to achieve one’s desires,” “to labor in vain,” “ignorant conduct,” etc., are several other connotations offered by Lane.

92. Asad comments: “Whenever the relative pronoun ma (‘that which’ or ‘all that which’) is used in the Qur’an with reference to false objects of worship, it indicates not merely inanimate things (like idols, fetishes, supposedly ‘holy’ relics, etc.) or false deified saints, dead or alive, but also forces of nature, real or imaginary, as well as man’s ‘worship’ of wealth, power, social position, etc.”

93. The word in the text is kubkibu. Its origin is kubb and the present pattern (in which an additional kaaf has been inserted) suggests repetitive kubb, i.e., repetitive dipping or flinging into the Fire (Zamakhshari, Razi and others).

94. Everyone who follows Iblis, whether of his progeny, or of Adam, belongs to “the forces of Iblis” (Zamakhshari, Ibn Jarir and others).

95. “The false gods, being devils or personified false fancies, will be all involved in the punishment of Hell, together with their worshippers, and the ultimate sources of evil, the hosts of Iblis or Satan" (Yusuf Ali).

96. Those, that laid the foundations of disbelief and played major role in misleading the common people (Thanwi, in effect).

“They now see that the people who seduced them were themselves evil and subject to the penalties of evil, and their seductions were frauds. They feel that they ought to have seen it before. For who would deliberately follow the paths of those condemned to misery and punishment? How simple they were not to see the true character of their seducers, though they had been warned again and again against them! It was their own folly that made them accept such obviously false guidance!" (Yusuf Ali).

97. This the unbelievers will say in all regret when they see believers being pulled out of Hellfire into Paradise through the intercession of the intercessors (Zamakhshari, Razi).

98. Friends have been specifically mentioned, explain Zamakhshari, Razi and Qurtubi, because the unbelievers will see friends of the believers helping out each other, whereas they themselves will be friendless; as Allah said (43: 67),

{الأَخِلَّاءُ يَوْمَئِذٍ بَعْضُهُمْ لِبَعْضٍ عَدُوٌّ إِلَّا الْمُتَّقِينَ} [الزخرف: 67]

“Some of the close friends that day, will be enemies unto others, except the pious.”

As to who is a loyal friend, it is answered that he is one whose concerns are the concerns of his friend.