Topic: Abraham’s Aversion

3:157; 9:116; 40:69; 57:3.

Commentary:

The preceding verses spoke of the great rise and success in store for Muslims—their being brought out of darkness into light. Now the Quran proceeds to illustrate the promised rise and advancement. It takes us back to the days of Abraham.

An incident in the life of the great Patriarch has been cited to illustrate the truth of the statement made in the previous verse, viz. that God is the friend of believers; He helps them against their enemies and shows them the way of success, leading them out of darkness into light.

Abraham was a native of Ur of the Chaldees. His people worshipped the stars and their chief god was the Sun. Their greatest god was Merodach (or Madruk), who was originally the god of the morning and the spring sun. He was also called Bel, i.e. Lord (Enc. Bib. and Enc. Rel. Eth. ii. 296).

Abraham was hostile to the worship of idols and false deities and vehemently preached against them. He once set fire to a house which contained wooden images. On another occasion, be broke certain idols to pieces and burned them, whereupon he was produced before the king, whose name is recorded as Nimrod (Gen. 10:8, 9 and Jew. Enc. under Abraham) and who was also worshipped by the people as a representative of their deities. The king, it appears, threatened Abraham with ruin and death, to which Abraham firmly and boldly replied that he could do him no harm, for it was His Lord God Who granted life and caused death. As the king laid claim to godhead, he wrathfully rejoined that it was he who exercised these powers. Now Abraham knew that Nimrod and his people believed that all life depended on the sun, so if it was true that it was the king who controlled life and death, it meant that even the sun was under the control of the king and that the final power of life and death attributed by Nimrod and his men to the sun was a mere farce. So he pertinently asked the king to send back the sun from the west to the east (i.e. put it aside), for in such case the sun could not be recognized as the final controlling power. The king was in a fix. He could not say that he did not possess the power to send back the sun, for that would have exposed him. At the same time he could not say that it was he who caused the sun to rise from the east and set in the west, for his people looked upon the sun as the supreme deity, superior to the king himself, and if he had claimed any power over the sun, he would have surely roused the ire of his people against him. So he was dumbfounded and knew not what reply to make.

Important Words:

جن (darkened) means, it covered up. They say جن اللیل الشیء or جن اللیل علی الشیء i.e. the night covered the thing up; or the night threw its covering of darkness over the thing. جن اللیل means, the night grew dark. See also 2:26 & 6:129.

Commentary:

See collective note under 6:80 below.

Commentary:

See collective note under 6:80 below.

Commentary:

See collective note under 6:80 below.

3:21.

Commentary:

Verses 77 to 80 contain an argument which Abraham employed to bring home to his idolatrous people the absurdity of their belief in the godhead of the sun, the moon and the stars, which they worshipped (Jew. Enc.). It is an error to infer from these verses that Abraham was himself groping in the dark and did not know who his God was, that he took the evening star, the moon and the sun for God one after another and, when each of them set in its turn, he gave up his belief in their divinity and turned to the One God, the Creator of heavens and earth. The passage contains no less than eleven clear evidences to show that Abraham was not really taking these heavenly bodies for gods, but that his object was to demonstrate to his people the vanity of their beliefs, step by step. Some of these evidences may be summed up as below:

Firstly, the opening part of this passage, i.e. the first part of 6:77 is connected with the previous verses with the double particle فلما (and when) which denotes close sequence, i.e. that which has been said in this passage is connected with, and occurred immediately after, what is related in the preceding verses. Now the preceding verses, i.e. vv. 75 and 76, clearly show Abraham as having attained certainty and conviction of faith and as being a firm believer in one God and being advanced in spirituality. Thus placed and protected, he cannot be considered as groping in the dark like a blind man and wandering from one deity to another.

Secondly, there is no sense in supposing Abraham to have seen the star or the moon for the first time that night. He belonged to a community which used to worship stars and he must have seen the stars many times before. If he was really a star-worshipper, he ought to have first imbibed the idea from what he had heard from his father and others, and not by seeing a star himself and reflecting over it. Star-worship was not at all a new idea discovered by him by looking at a star. Thus, there is no doubt that Abraham’s words, This is my Lord, were not meant as an expression of faith, but simply as an argument against star-worship. He assumed the star he saw to be his Lord merely to expose its lordship afterwards on the basis of its setting and thereby to tell his people that they were wrong in taking the star for their Lord.

Thirdly, when the star disappeared, Abraham is reported to have said, I like not those that set. Now Abraham certainly knew already that the star must set; he must have already seen it disappear times without number. So the argument, I like not those that set, must have already been familiar to his mind and he could not take to worshipping the star in view of this argument. In fact, what he wanted was to use the argument against star-worshippers in a way that might prove effective. So he first assumed or supposed the star to be his Lord and, when it disappeared, he hastened to declare, I like not those that set. Similar was the case with the setting of the moon and the sun. Of the sun he spoke the word "greater" or "greatest" ironically in order, to taunt his people for their folly. It should be incidentally noted here that Abraham did not use the word اکبر (greater or greatest) for the moon which was also greater than the evening star. The omission is significant, as it clearly shows, that he was already intending to refer to the sun after disposing of the case of the moon.

Fourthly, if Abraham was really searching for God and had sincerely taken the star, the moon and the sun, in turn, for his Lord, then the conclusion at which he ought to have naturally arrived, after gradually rejecting the godhead of these three heavenly bodies, should have been that there was no God at all, but instead of declaring that there was no God, Abraham forthwith turned to his people saying: O my people, surely I am clear of that which you associate with God, I have turned my face toward Him Who created the heavens and the earth, being over inclined to God. This shows that Abraham already knew the true God and believed in Him and was simply trying gradually to draw his people towards Him. Let the reader only read the whole reply of Abraham (vv. 81-83) and it will become crystal clear to him that Abraham was not only familiar with the name of Allah and believed in Him, but also possessed a deep knowledge of His attributes.

2:127.

2:129.

Important Words:

الاصنام (idols) is the plural of صنم which means: (1) an idol; (2) an image of a human being or an animal that is worshipped; (3) anything that is worshipped beside God. صنم is said to be an Arabicized word, but the root from which it is formed is found and used in the Arabic language, which dispenses with the necessity of treating it as a word of foreign origin. The Arabs say صنمت الرائحة i.e. the smell became foul. صنم العبد (sanama) means, the slave became strong. صنم الرجل (sanuma) means, the man gave out a sound. As idols or statues generally represented strongly-built men, they were called اصنام.

The proper grammatical form would be صنم (sanim) but the word in actual use is صنم (sanam). There is, however, nothing strange about this, for such exceptional uses are not rare in the Arabic language, e.g. instead of Masjad, the Arabs use the form Masjid (Lane & Aqrab.)

Commentary:

After having dealt with the fact that all the Prophets of antiquity succeeded in their mission without the aid and assistance of material means, the Quran proceeds in this verse to deal with the success of the Holy Prophet’s mission in similar circumstances. The subject is introduced with an account of Abraham, the great ancestor of the Holy Prophet, in order to point out that the foundations for the success of the Prophet of Islam were laid thousands of years back. This is what is intended by making reference to the prayer of Abraham while he was settling Ishmael and his mother, Hagar, in the valley of Mecca. The verse points out that it was necessary that the people of Mecca should have been favoured with a revealed Book and should not have been left in darkness, for a promise to that effect had been made to Abraham long ago and God does not fail in His promises.

Abraham’s prayer, referred to in the present verse, shows that he knew that idolatry would one day prevail in Mecca and the country around it. Hence his anxiety for the protection of his progeny against idol-worship. When the prayer was offered, there was no trace of idolatry in Mecca, which at that time consisted only of the house of Ishmael and his followers.

The verse also hints that idolatry and worship of the One God prevail in the world in cycles. Worshippers of God gradually take to idolatry while those addicted to idolatry become transformed into worshippers of the One God. Even a people who adore God in the fullest and the truest sense of the word cannot be said to become proof against idol-worship; for, by and by, the shades of idol-worship advance and the light of day gives place to the darkness of night. This state of affairs contradicts the theory advanced by students of Comparative Religion, viz. that belief in One God has evolved from belief in, and worship of, many deities. It appears from the Quran that alternate cycles of God-worship and idol-worship come on the world and that the former always precedes the latter. According to this view, belief in the Unity of God is founded on Divine revelation, while idolatry must be regarded as a perverted form of it. As opposed to it, students of Comparative Religion hold that the idea of God is only the outcome of fear and bewilderment and that out of polytheism belief in One God has evolved. There is a basic and interesting difference between these two points of view. According to the one, it is God Who created man; while, according to the other, it was man who created God, i.e. the idea of God originated in the human brain. The truth undoubtedly lies with the first-mentioned point of view.

Another interesting question requires to be answered here viz. why did Abraham pray for personal protection against idol-worship? Says he, keep me and my children away from worshipping idols. Was it at all possible for him to stoop to shirk? The answer to this question is that man has been endowed with two kinds of powers. First, there are powers which are embodied in the nature of man. With regard to these, he offers no prayers to God. For instance, man never prays that his head may ever remain one and may never be transformed into two. Secondly, there are powers which he acquires by his own exertion or which he receives as a special gift from God and which distinguish him from his fellow beings. As these favours are subject to degeneration or diminution, he has to pray to God for their preservation, even though he may have received a promise from God that they will remain intact, for the prayer is also intended to signify that these gifts are not his personal possession but are God’s special favours. It is for this reason that the Prophets never cease to pray to God even with regard to matters pertaining to their position or their function as God’s Messengers. The prayer of the Holy Prophet asking for increase in knowledge (20:115) is a case in point. The prayers of the Prophets for استغفار (forgiveness) or their توبة (repentance) also belong to this class of prayers. These prayers do not show, as has been erroneously supposed, that the Prophets who offered these prayers were sinners. On the contrary, the prayers are offered so that the favours of God may continue to be conferred on them, for it is on the mercy and grace of God that their continuance depends. This is why the Quran repeatedly bids believers to repose their trust in God, for to whatever spiritual heights a man may attain, he must always rely on the help of God and not on his own powers, for there is always the possibility of his fall. Indeed, it is through their trust in God that the Faithful attain to perfection, and the constant confession of their own weaknesses combined with their dependence on God’s help serves to protect them from backsliding.