Cattle, Livestock — Verse 79

Ibrahim Advises his Father Ibrahim advised, discouraged and forbade his father from worshipping idols, just as Allah stated, وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ ءَازَرَ أَتَتَّخِذُ أَصْنَاماً ءَالِهَةً (And (remember) when Ibrahim said to his father Azar: "Do you take idols as gods") meaning, do you worship an idol instead of Allah إِنِّى أَرَاكَ وَقَوْمَكَ (Verily, I see you and your people...) who follow your path, فِى ضَلَـلٍ مُّبِينٍ (in manifest error) wandering in confusion unaware of where to go. Therefore, you are in disarray and ignorance, and this fact is clear to all those who have sound reason. Allah also said, وَاذْكُرْ فِى الْكِتَـبِ إِبْرَهِيمَ إِنَّهُ كَانَ صِدِّيقاً نَّبِيّاً - إِذْ قَالَ لاًّبِيهِ يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً - يأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِى أَهْدِكَ صِرَاطاً سَوِيّاً - يأَبَتِ لاَ تَعْبُدِ الشَّيْطَـنَ إِنَّ الشَّيْطَـنَ كَانَ لِلرَّحْمَـنِ عَصِيّاً - يأَبَتِ إِنِّى أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَـنِ فَتَكُونَ لِلشَّيْطَـنِ وَلِيّاً - قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِى يإِبْرَهِيمُ لَئِن لَّمْ تَنتَهِ لأَرْجُمَنَّكَ وَاهْجُرْنِى مَلِيّاً - قَالَ سَلَـمٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِى حَفِيّاً - وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّى عَسَى أَلاَّ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا (And mention in the Book (the Qur'an, the story of) Ibrahim. Verily! He was a man of truth, a Prophet. When he said to his father: "O my father! Why do you worship that which hears not, sees not and cannot avail you in anything O my father! Verily! There has come to me of knowledge that which came not unto you. So follow me. I will guide you to a straight path. O my father! Worship not Shaytan. Verily! Shaytan has been a rebel against the Most Beneficent (Allah). O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtakes you, so that you become a companion of Shaytan (in the Hell-fire)." He (the father) said: "Do you reject my gods, O Ibrahim If you stop not (this), I will indeed stone you. So get away from me safely before I punish you." Ibrahim said: "Peace be on you! I will ask forgiveness of my Lord for you. Verily! He is unto me, Ever Most Gracious. And I shall turn away from you and from those whom you invoke besides Allah. And I shall call on my Lord; and I hope that I shall not be unanswered in my invocation to my Lord.") 19:41-48 Ibrahim continued asking for forgiveness for his father for the rest of his father's life. When his father died an idolator and Ibrahim realized this fact, he stopped asking Allah for forgiveness for him and disassociated himself from him. Allah said, وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ (And invoking for his father's forgiveness was only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah, he dissociated himself from him. Verily Ibrahim was patient in supplication and forbearing.) 9:114. It was recorded in the Sahih that Ibrahim will meet his father Azar on the Day of Resurrection and Azar will say to him, "My son! This Day, I will not disobey you." Ibrahim will say, "O Lord! You promised me not to disgrace me on the Day they are resurrected; and what will be more disgraceful to me than cursing and dishonoring my father" Then Allah will say, "O Ibrahim! Look behind you!" He will look and there he will see (that his father was changed into) a male hyena covered in dung, which will be caught by the legs and thrown in the (Hell) Fire." Tawhid Becomes Apparent to Ibrahim Allah's statement, وَكَذَلِكَ نُرِى إِبْرَهِيمَ مَلَكُوتَ السَّمَـوَتِ وَالاٌّرْضِ (Thus did We show Ibrahim the kingdom of the heavens and the earth...) 6:75, means, when he contemplated about the creation of the heaven and earth, We showed Ibrahim the proofs of Allah's Oneness over His dominion and His creation, which indicate that there is no god or Lord except Allah. Allah said in other Ayat; قُلِ انظُرُواْ مَاذَا فِى السَّمَـوَتِ وَالاٌّرْضِ (Say: "Behold all that is in the heavens and the earth.") 10:101, and, أَفَلَمْ يَرَوْاْ إِلَى مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِّنَ السَّمَآءِ وَالاٌّرْضِ إِن نَّشَأْ نَخْسِفْ بِهِمُ الاٌّرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفاً مِّنَ السَّمَآءِ إِنَّ فِى ذَلِكَ لاّيَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ (See they not what is before them and what is behind them, of the heaven and the earth If We will, We sink the earth with them, or cause a piece of the sky to fall upon them. Verily, in this is a sign for every servant who turns to Allah.) 34:9 Allah said next, فَلَمَّا جَنَّ عَلَيْهِ الَّيْلُ (When the night overcame him) covered him with darkness, رَأَى كَوْكَباً (He saw a Kawkab) a star. قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ (He said: "This is my lord." But when it Afala,) meaning, set, he said, لا أُحِبُّ الاٌّفِلِينَ (I like not those that set.) Qatadah commented, "Ibrahim knew that his Lord is Eternal and never ceases." فَلَمَّآ رَأَى الْقَمَرَ بَازِغاً قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِى رَبِّى لاّكُونَنَّ مِنَ الْقَوْمِ الضَّآلِّينَ رَبِّى (When he saw the moon rising up, he said: "This is my lord." But when it set, he said: "Unless my Lord guides me, I shall surely be among the misguided people." When he saw the sun rising up, he said: "This is my lord.") this radiating, rising star is my lord, هَـذَآ أَكْبَرُ (This is greater) bigger than the star and the moon, and more radiant. فَلَمَّآ أَفَلَتْ (But when it Afalat) set, قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَإِنِّى وَجَّهْتُ وَجْهِىَ (he said: "O my people! I am indeed free from all that you join as partners in worship with Allah. Verily, I have turned my face..."), meaning, I have purified my religion and made my worship sincere, لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ ("towards Him Who has created the heavens and the earth,") Who originated them and shaped them without precedence, حَنِيفاً (Hanifan) avoiding Shirk and embracing Tawhid. This is why he said next, وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ ("and I am not of the idolators.") Prophet Ibrahim Debates with his People We should note here that, in these Ayat, Ibrahim, peace be upon him, was debating with his people, explaining to them the error of their way in worshipping idols and images. In the first case with his father, Ibrahim explained to his people their error in worshipping the idols of earth, which they made in the shape of heavenly angels, so that they intercede on their behalf with the Glorious Creator. His people thought that they are too insignificant to worship Allah directly, and this is why they turned to the worship of angels as intercessors with Allah for their provisions, gaining victory and attaining their various needs. He then explained to them the error and deviation of worshipping the seven planets, which they said were the Moon, Mercury, Venus, the Sun, Mars, Jupiter and Saturn. The brightest of these objects and the most honored to them was the Sun, the Moon then Venus. Ibrahim, may Allah's peace and blessings be on him, first proved that Venus is not worthy of being worshipped, for it is subservient to a term and course appointed that it does not defy, nor swerving right or left. Venus does not have any say in its affairs, for it is only a heavenly object that Allah created and made bright out of His wisdom. Venus rises from the east and sets in the west where it disappears from sight. This rotation is repeated the next night, and so forth. Such an object is not worthy of being a god. Ibrahim then went on to mention the Moon in the same manner in which he mentioned Venus, and then the Sun. When he proved that these three objects were not gods, although they are the brightest objects the eyes can see, قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ (he said: "O my people! I am indeed free from all that you join as partners in worship with Allah.") meaning, I am free from worshipping these objects and from taking them as protectors. Therefore, if they are indeed gods as you claim, then all of you bring your plot against me and do not give me respite. إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ (Verily, I have turned my face towards Him Who has created the heavens and the earth, Hanifan, and I am not one of the idolators.) meaning, I worship the Creator of these things, Who originated and decreed them, and Who governs their affairs and made them subservient. It is He in Whose Hand is the dominion of all things, and He is the Creator, Lord, King and God of all things in existence. In another Ayah, Allah said؛ إِنَّ رَبَّكُمُ اللَّهُ الَّذِى خَلَقَ السَمَـوَتِ وَالاٌّرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ (Indeed your Lord is Allah, Who created the heavens and the earth in six Days, and then He Istawa (rose over) the Throne. He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars, subjecting them to His command. Surely, His is the creation and commandment. Blessed be Allah, the Lord of all that exists!) 7:54. Allah described Prophet Ibrahim, وَلَقَدْ ءَاتَيْنَآ إِبْرَهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِهِ عَـلِمِينَ - إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَا هَـذِهِ التَّمَـثِيلُ الَّتِى أَنتُمْ لَهَا عَـكِفُونَ (And indeed We bestowed aforetime on Ibrahim his (portion of) guidance, and We were well-acquainted with him. When he said to his father and his people: "What are these images, to which you are devoted") 21:51-52. These Ayat indicate that Ibrahim was debating with his people about the Shirk they practiced.

He said Verily I have turned my face to I am seeking in worship Him Who originated created the heavens and the earth namely God; a hanīf inclining towards the upright religion and I am not of those that associate others’ with Him.

So also We were showing Abraham the dominion of the heavens and the earth, that he might be one of those with certainty. When night darkened over him, he saw a star. He said, “This is my Lord.” When it set he said, “I love not those that set.”... Then when he saw the sun rising, he said, “This is my Lord, this is greater.” When it set he said, “O my people, I am quit of what you associate. Surely I have turned my face toward Him who originated the heavens and the earth, unswerving, and I am not of the associaters.” First He showed him the dominion of heaven and earth so that he would derive evidence of the exis- tence of the Artisan by way of inference. He looked at the stars and said, “This is my Lord,” that is, “evidence of my Lord, for my Lord has no beginning or end, but this has set.” He said, “I love not those that set.” At last the beauty of the Haqiqah showed its face to him. By means of inference and proofs he went back to witnessing and face-to-face vision. He turned away from everything and said, “Surely they are an enemy to me, save the Lord of the Worlds” [26:77]. He said to Gabriel, “As for turning toward you, no.” First he was like a knower, then he became like a recognizer. WāsiṬī said, “The world's creatures are going to Him, but the recognizers are coming from Him.” He also said, “If someone says, 'I recognized God through the evidence,' ask him how he recognized the evidence.'” True, at the beginning there is no escape from evidence, as was the beginning of Abraham's path. All that evidence came into Abraham's path-the star, the moon, the sun. When he reached each piece of evidence, he would cling to it and say, “This is my Lord.” When he passed beyond the degrees of the evidence, he saw the beauty of tawḤīd with the eye of face-to-face vision. He said, “O my people, I am quit of what you associate,” that is, I am quit of inference from the crea- tures to the Creator, for there is no evidence for Him save Himself. This is the same as that great one of the religion said: “I recognized God through God, and I recognized that which is beneath God through God's light.

So also We were showing Abraham the dominion of the heavens and the earth, that he might be one of those with certainty. When night darkened over him, he saw a star. He said, “This is my Lord.” When it set he said, “I love not those that set.”... Then when he saw the sun rising, he said, “This is my Lord, this is greater.” When it set he said, “O my people, I am quit of what you associate. Surely I have turned my face toward Him who originated the heavens and the earth, unswerving, and I am not of the associaters.” First He showed him the dominion of heaven and earth so that he would derive evidence of the exis- tence of the Artisan by way of inference. He looked at the stars and said, “This is my Lord,” that is, “evidence of my Lord, for my Lord has no beginning or end, but this has set.” He said, “I love not those that set.” At last the beauty of the Haqiqah showed its face to him. By means of inference and proofs he went back to witnessing and face-to-face vision. He turned away from everything and said, “Surely they are an enemy to me, save the Lord of the Worlds” [26:77]. He said to Gabriel, “As for turning toward you, no.” First he was like a knower, then he became like a recognizer. WāsiṬī said, “The world's creatures are going to Him, but the recognizers are coming from Him.” He also said, “If someone says, 'I recognized God through the evidence,' ask him how he recognized the evidence.'” True, at the beginning there is no escape from evidence, as was the beginning of Abraham's path. All that evidence came into Abraham's path-the star, the moon, the sun. When he reached each piece of evidence, he would cling to it and say, “This is my Lord.” When he passed beyond the degrees of the evidence, he saw the beauty of tawḤīd with the eye of face-to-face vision. He said, “O my people, I am quit of what you associate,” that is, I am quit of inference from the crea- tures to the Creator, for there is no evidence for Him save Himself. This is the same as that great one of the religion said: “I recognized God through God, and I recognized that which is beneath God through God's light.

So also We were showing Abraham the dominion of the heavens and the earth, that he might be one of those with certainty. When night darkened over him, he saw a star. He said, “This is my Lord.” When it set he said, “I love not those that set.”... Then when he saw the sun rising, he said, “This is my Lord, this is greater.” When it set he said, “O my people, I am quit of what you associate. Surely I have turned my face toward Him who originated the heavens and the earth, unswerving, and I am not of the associaters.” First He showed him the dominion of heaven and earth so that he would derive evidence of the exis- tence of the Artisan by way of inference. He looked at the stars and said, “This is my Lord,” that is, “evidence of my Lord, for my Lord has no beginning or end, but this has set.” He said, “I love not those that set.” At last the beauty of the Haqiqah showed its face to him. By means of inference and proofs he went back to witnessing and face-to-face vision. He turned away from everything and said, “Surely they are an enemy to me, save the Lord of the Worlds” [26:77]. He said to Gabriel, “As for turning toward you, no.” First he was like a knower, then he became like a recognizer. WāsiṬī said, “The world's creatures are going to Him, but the recognizers are coming from Him.” He also said, “If someone says, 'I recognized God through the evidence,' ask him how he recognized the evidence.'” True, at the beginning there is no escape from evidence, as was the beginning of Abraham's path. All that evidence came into Abraham's path-the star, the moon, the sun. When he reached each piece of evidence, he would cling to it and say, “This is my Lord.” When he passed beyond the degrees of the evidence, he saw the beauty of tawḤīd with the eye of face-to-face vision. He said, “O my people, I am quit of what you associate,” that is, I am quit of inference from the crea- tures to the Creator, for there is no evidence for Him save Himself. This is the same as that great one of the religion said: “I recognized God through God, and I recognized that which is beneath God through God's light.

So also We were showing Abraham the dominion of the heavens and the earth, that he might be one of those with certainty. When night darkened over him, he saw a star. He said, “This is my Lord.” When it set he said, “I love not those that set.”... Then when he saw the sun rising, he said, “This is my Lord, this is greater.” When it set he said, “O my people, I am quit of what you associate. Surely I have turned my face toward Him who originated the heavens and the earth, unswerving, and I am not of the associaters.” First He showed him the dominion of heaven and earth so that he would derive evidence of the exis- tence of the Artisan by way of inference. He looked at the stars and said, “This is my Lord,” that is, “evidence of my Lord, for my Lord has no beginning or end, but this has set.” He said, “I love not those that set.” At last the beauty of the Haqiqah showed its face to him. By means of inference and proofs he went back to witnessing and face-to-face vision. He turned away from everything and said, “Surely they are an enemy to me, save the Lord of the Worlds” [26:77]. He said to Gabriel, “As for turning toward you, no.” First he was like a knower, then he became like a recognizer. WāsiṬī said, “The world's creatures are going to Him, but the recognizers are coming from Him.” He also said, “If someone says, 'I recognized God through the evidence,' ask him how he recognized the evidence.'” True, at the beginning there is no escape from evidence, as was the beginning of Abraham's path. All that evidence came into Abraham's path-the star, the moon, the sun. When he reached each piece of evidence, he would cling to it and say, “This is my Lord.” When he passed beyond the degrees of the evidence, he saw the beauty of tawḤīd with the eye of face-to-face vision. He said, “O my people, I am quit of what you associate,” that is, I am quit of inference from the crea- tures to the Creator, for there is no evidence for Him save Himself. This is the same as that great one of the religion said: “I recognized God through God, and I recognized that which is beneath God through God's light.

So also We were showing Abraham the dominion of the heavens and the earth, that he might be one of those with certainty. When night darkened over him, he saw a star. He said, �This is my Lord.� When it set he said, �I love not those that set.�... Then when he saw the sun rising, he said, �This is my Lord, this is greater.� When it set he said, �O my people, I am quit of what you associate. Surely I have turned my face toward Him who originatedthe heavens and the earth, unswerving, and I am not of the associaters.�First He showed him the dominion of heaven and earth so that he would derive evidence of the exis- tence of the Artisan by way of inference. He looked at the stars and said, �This is my Lord,� that is, �evidence of my Lord, for my Lord has no beginning or end, but this has set.� He said, �I love not those that set.� At last the beauty of the Haqiqah showed its face to him. By means of inference and proofs he went back to witnessing and face-to-face vision. He turned away from everything and said, �Surely they are an enemy to me, save the Lord of the Worlds� [26:77]. He said to Gabriel, �As for turning toward you, no.� First he was like a knower, then he became like a recognizer.WāsiṬī said, �The world's creatures are going to Him, but the recognizers are coming from Him.�He also said, �If someone says, 'I recognized God through the evidence,' ask him how he recognized the evidence.'�True, at the beginning there is no escape from evidence, as was the beginning of Abraham's path. All that evidence came into Abraham's path-the star, the moon, the sun. When he reached each piece of evidence, he would cling to it and say, �This is my Lord.� When he passed beyond the degrees of the evidence, he saw the beauty of tawḤīd with the eye of face-to-face vision. He said, �O my people, I am quit of what you associate,� that is, I am quit of inference from the crea- tures to the Creator, for there is no evidence for Him save Himself.This is the same as that great one of the religion said: �I recognized God through God, and I recognized that which is beneath God through God's light.

إني توجَّهت بوجهي في العبادة لله عز وجل وحده، فهو الذي خلق السموات والأرض، مائلا عن الشرك إلى التوحيد، وما أنا من المشركين مع الله غيره.

أي أخلصت ديني وأفردت عبادتي "للذي فطر السموات والأرض" أي خلقهما وابتدعهما على غير مثال سبق "حنيفا" أي في حال كوني حنيفا أي مائلا عن الشرك إلى التوحيد ولهذا قال "وما أنا من المشركين" وقد اختلف المفسرون في هذا المقام هل هو مقام نظر أو مناظرة فروى ابن جرير من طريق علي بن أبي طلحة عن ابن عباس ما يقتضي أنه مقام نظر واختاره ابن جرير مستدلا بقوله "لئن لم يهدني ربي" الآية. وقال محمد بن إسحاق قال ذلك حين خرج من السرب الذي ولدته فيه أمه حين تخوفت عليه من نمرود بن كنعان لما كان قد أخبر بوجود مولود يكون ذهاب ملكه على يديه فأمر بقتل الغلمان عامئذ فلما حملت أم إبراهيم به وحان وضعها ذهبت به إلى سرب ظاهر البلد فولدت فيه إبراهيم وتركته هناك وذكر أشياء من خوارق العادات كما ذكرها غيره من المفسرين من السلف والخلف والحق أن إبراهيم عليه الصلاة والسلام كان في هذا المقام مناظرا لقومه مبينا لهم بطلان ما كانوا عليه من عبادة الهياكل والأصنام فبين في المقام الأول مع أبيه خطأهم في عبادة الأصنام الأرضية التي هي على صور الملائكة السماوية ليشفعوا لهم إلى الخالق العظيم الذين هم عند أنفسهم أحقر من أن يعبدوه وإنما يتوسلون إليه بعبادة ملائكته ليشفعوا لهم عنده في الرزق والنصر وغير ذلك مما يحتاجون إليه. وبين في هذا المقام خطأهم وضلالهم في عبادة الهياكل وهي الكواكب السيارة السبعة المتحيرة وهي القمر وعطارد والزهرة والشمس والمريخ والمشترى وزحل وأشدهن إضاءة وأشرفهن عندهم الشمس ثم القمر ثم الزهرة فبين أولا صلوات الله وسلامه عليه أن هذه الزهرة لا تصلح للإلهية فإنها مسخرة مقدرة بسير معين لا تزيغ عنه يمينا ولا شمالا ولا تملك لنفسها تصرفا بل هي جرم من الأجرام خلقها الله منيرة لما له في ذلك من الحكم العظيمة وهي تطلع من المشرق ثم تسير فيما بينه وبين المغرب حتى تغيب عن الأبصار فيه ثم تبدو في الليلة القابلة على هذا المنوال ومثل هذه لا تصلح للإلهية ثم انتقل إلى القمر فبين فيه مثل ما بين في النجم ثم انتقل إلى الشمس كذلك فلما انتفت الإلهية عن هذه الأجرام الثلاثة التي هي أنور ما يقع عليه الأبصار وتحقق ذلك بالدليل القاطع "قال يا قوم إني بريء مما تشركون" أي أنا بريء من عبادتهن وموالاتهن فإن كانت آلهة فكيدون بها جميعا ثم لا تنظرون "إني وجهت وجهي للذي فطر السموات والأرض حنيفا وما أنا من المشركين" أي إنما أعبد خالق هذه الأشياء ومخترعها ومسخرها ومقدرها ومدبرها الذي بيده ملكوت كل شيء وخالق كل شيء وربه ومليكه وإلهه كما قال تعالى "إن ربكم الله الذي خلق السموات والأرض في ستة أيام ثم استوى على العرش يغشى الليل النهار يطلبه حثيثا والشمس والقمر والنجوم مسخرات بأمره ألا له الخلق والأمر تبارك الله رب العالمين" وكيف يجوز أن يكون إبراهيم ناظرا في هذا المقام وهو الذي قال الله في حقه "ولقد آتينا إبراهيم رشده من قبل وكنا به عالمين إذ قال لأبيه وقومه ما هذه التماثيل التي أنتم لها عاكفون" الآيات وقال تعالى "إن إبراهيم كان أمة قانتا لله حنيفا ولم يك من المشركين شاكرا لأنعمه اجتباه وهداه إلى صراط مستقيم وآتيناه في الدنيا حسنة وإنه في الآخرة لمن الصالحين ثم أوحينا إليك أن اتبع ملة إبراهيم حنيفا وما كان من المشركين" وقال تعالى "قل إنني هداني ربي إلى صراط مستقيم دينا قيما ملة إبراهيم حنيفا وما كان من المشركين" وقد ثبت في الصحيحين عن أبي هريرة عن رسول الله صلى الله عليه وسلم أنه قال "كل مولود يولد على الفطرة" وفي صحيح مسلم عن عياض بن حماد أن رسول الله صلى الله عليه وسلم قال "قال الله إني خلقت عبادي حنفاء".وقال الله في كتابه العزيز "فطرت الله التي فطر الناس عليها لا تبديل لخلق الله" وقال تعالى "وإذ أخذ ربك من بني آدم من ظهورهم ذريتهم وأشهدهم على أنفسهم ألست بربكم قالوا بلى" ومعناه على أحد القولين كقوله "فطرت الله التي فطر الناس عليها" كما سيأتي بيانه فإذا كان هذا في حق سائر الخليقة فكيف يكون إبراهيم الخليل الذي جعله الله أمة قانتا لله حنيفا ولم يك من المشركين ناظرا في هذا المقام بل هو أولى الناس بالفطرة السليمة والسجية المستقيمة بعد رسول الله صلى الله عليه وسلم بلا شك ولا ريب ومما يؤيد أنه كان في هذا المقام مناظرا لقومه فيما كانوا فيه من الشرك لا ناظرا قوله تعالى.

ثم ختم إبراهيم هذا الترقى فى الاستدلال على وحدانية الله بقوله - كما حكى القرآن عنه - : { إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السماوات والأرض حَنِيفاً } أى : إنى صرفت وجهى وقلبى فى المحبة والعبادة لله الذى أوجد وأنشأ السموات والأرض على غير مثال سابق .ومعنى { حَنِيفاً } مائلا عن الأديان الباطلة والعقائد الزائفة كلها إلى الدين الحق ، وهو - أى حنيفا - حال من ضمير المتكلم فى { وَجَّهْتُ } .وقوله { وَمَآ أَنَاْ مِنَ المشركين } أى : وما أنا من الذين يشركون مع الله آلهة أخرى لا فى أقوالهم ولا فى أفعالهم . وقد أفادت هذه الجملة التأكيد لجملة { إِنِّي وَجَّهْتُ وَجْهِيَ } . . . إلخ .وبذلك يكون إبراهيم - عليه السلام - قد أقام الأدلة الحكيمة والبراهين الساطعة على وحدانية الله - تعالى - وسفه المعبودات الباطلة وعابديها .

القول في تأويل قوله : إِنِّي وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَاوَاتِ وَالأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ (79)قال أبو جعفر: وهذا خبر من الله تعالى ذكره عن خليله إبراهيم عليه السلام: أنه لما تبيّن له الحق وعرَفه, شهد شهادةَ الحقّ, وأظهر خلاف قومِه أهلِ الباطل وأهلِ الشرك بالله، ولم يأخذه في الله لومة لائم, ولم يستوحش من قِيل الحقِّ والثبات عليه, مع خلاف جميع قومه لقوله، وإنكارهم إياه عليه, وقال لهم: " يا قوم إنّي بريء مما تشركون " مع الله الذي خلقني وخلقكم في عبادته من آلهتكم وأصنامكم, (69) إني وجهت وجهي في عبادتي إلى الذي خلق السماوات والأرض, الدائم الذي يبقى ولا يفنى، ويُحْيي ويميت = لا إلى الذي يفنى ولا يبقى، ويزول ولا يدوم، ولا يضر ولا ينفع.ثم أخبرهم تعالى ذكره: أن توجيهه وجهه لعبادته، بإخلاص العبادة له، والاستقامة في ذلك لربه على ما يحبُّ من التوحيد, لا على الوجه الذي يوجَّه له وَجْهه من ليس بحنيف, ولكنه به مشرك, (70) إذ كان توجيه الوجه على غير التحنُّف غير نافع موجِّهه، (71) بل ضارّه ومهلكه =" وما أنا من المشركين "، ولست منكم ، أي : لست ممن يدين دينكم، ويتّبع ملّتكم أيُّها المشركون.* * *وبنحو الذي قلنا في ذلك كان ابن زيد يقول:13465م - حدثني يونس قال، أخبرنا ابن وهب قال، قال ابن زيد في قول قوم إبراهيم لإبراهيم: تركت عبادة هذه؟ فقال: " إني وجّهت وجهي للذي فطر السماوات والأرض "، فقالوا: ما جئت بشيء! ونحن نعبده ونتوجّهه! فقال : لا حنيفًا!! قال: مخلصًا, لا أشركه كما تُشْركون.-------------------الهوامش :(69) انظر تفسير"فطر" فيما سلف ص: 283 ، 284.(70) انظر تفسير"الحنيف" فيما سلف 3: 104 - 108 ، 6 494 ، 9 : 250.(71) في المطبوعة: "إذا كان توجيه الوجه لا على التحنيف" ، وفي المخطوطة: " . . . توجيه الوجه على التحنف" ، والصواب ما أثبت.

" إني وجهت وجهي للذي فطر السموات والأرض حنيفاً وما أنا من المشركين ".

وجملة { إنّي وجَّهْت وَجْهِي } بمنزلة بدل الاشتمال من جملة { إنِّي بريء ممّا تشركون } ، لأنّ البراءة من الإشراك تشتمل على توجيه الوجه إلى الله ، وهو إفراده بالعبادة . والوجه في قوله : { وجهي }.و { وجّهت } مشتقّ من الجهة والوجهة ، أي صرفته إلى جهة ، أي جعلت كذا جهة له يقصدها . يقال : وجَّهه فتوجّه إلى كذا إذا ذهب إليه . ويقال للمكان المقصود وجهة بكسر الواو ، وكأنَّهم صاغوه على زنة الهيئة من الوَجه لأنّ القاصد إلى مكان يقصده من نحو وجهه ، وفعلوه على زنة الفعلة بكسر الفاء لأنّ قاصد المكان بوجهه تَحْصُل هيئة في وجهه وهي هيئة العزم وتحديقُ النظر . فمعنى { وجَّهت وجهي } صرفتُه وأدرته . وهذا تمثيل : شبّهت حالة إعراضه عن الأصنام وقصده إلى إفراد الله تعالى بالعبادة بمن استقبل بوجهه شيئاً وقصده وانصرف عن غيره .وأتي بالموصول في قوله : { للذي فطر السماوات والأرض } ليومىء إلى علّة توجّهه إلى عبادته ، لأنّ الكواكب من موجودات السماء ، والأصنامَ من موجودات الأرض فهي مفطورة لله تعالى .وفعل ( وجَّه ) يتعدّى إلى المكان المقصود بإلى ، وقد يتعدّى باللام إذا أريد أنَّه انصرف لأجل ذلك الشيء ، فيحسن ذلك إذا كان الشيء المقصود مراعى إرضاؤه وطاعته كما تقول : توجّهت للحبيب ، ولذلك اختير تعدّيه هنا باللام ، لأنّ في هذا التوجّه إرضاء وطاعة .وفَطَر : خلَق ، وأصل الفَطْر الشقّ . يقال فطر فطوراً إذا شقّ قال تعالى { فارجع البصر هل تَرى من فُطُور } [ الملك : 3 ] أي اختلال ، شُبّه الخلْق بصناعة الجلد ونحوه ، فإنّ الصانع يشقّ الشيء قبل أن يصنعه ، وهذا كما يقال : الفَتق والفَلْق ، فأطلق الفَطر على إيجاد الشيء وإبداعه على هيئة تؤهّل للفعل .و { حنيفاً } حال من ضمير المتكلّم في { وجهتُ }.وتقدّم بيان ذلك عند قوله تعالى : { قل بل ملّة إبراهيم حنيفاً } في سورة [ البقرة : 135 ].وجملة : وما أنا من المشركين } عطف على الحال ، نفَى عن نفسه أن يكون متَّصلاً بالمشركين وفي عدادهم .فلما تبرّأ من أصنامهم تبرّأ من القوم ، وقد جمعهما أيضاً في سورة [ الممتحنة : 4 ] إذ قال { إنّا بُرَآء منكم وممّا تعبدون من دون الله }وأفادت جملة { وما أنا من المشركين } تأكيداً لجملة { إنِّي وجّهت وجهي للذي فطر السماوات والأرض حنيفاً } ، وإنَّما عطفت لأنَّها قصد منها التبرّىء من أن يكون من المشركين .وهذا قد جرينا فيه على أنّ قول إبراهيم لمّا رأى النيّرات { هذا ربِّي } هو مناظرة لقومه واستدراج لهم ، وأنّه كان موقناً بنفي إلهيتها ، وهو المناسب لصفة النبوءة أن يكون أوحى إليه ببطلان الإشراك وبالحجج التي احتجّ بها على قومه . ومن المفسّرين من قال : إنّ كلامه ذلك كان نظراً واستدلالاً في نفسه لقوله : { لئن لم يهدني ربِّي } ، فإنَّه يُشعر بأنّه في ضلال لأنَّه طلب هداية بصيغة الاستقبال أي لأجل أداة الشرط ، وليس هذا بمتعيّن لأنَّه قد يقوله لتنبيه قومه إلى أنّ لهم ربَّا بيده الهداية ، كما بيّنّاه في موضعه ، فيكون كلامه مستعملاً في التعريض . على أنَّه قد يكون أيضاً مراداً به الدوام على الهداية والزيادة فيها ، على أنَّه قد يكون أراد الهداية إلى إقامة الحجّة حتَّى لا يتغلّب عليه قومه .فإذا بنينا على أنّ ذلك كان استدلالاً في نفسه قبل الجزم بالتوحيد فإنّ ذلك كان بإلهام من الله تعالى ، فيكون قوله : { وكذلك نري إبراهيم ملكوت السماوات والأرض } [ الأنعام : 75 ] معناه نريه ما فيها من الدلائل على وجود الصانع ووحدانيته قبل أن نُوحي إليه ، ويكون قوله : { رأى كوكباً } بمعنى نظر في السماء فرأى هذا الكوكب ولم يكن نظر في ذلك من قبل ، ويكون قوله : { قال هذا ربِّي } قولاً في نفسه على نحو ما يتحدّث به المفكِّر في نفسه ، وهو حديث النفس ، كقول النابغة في كلب صيد: ... قالتْ له النفس إنِّي لا أرى طمعاًوإنّ مولاك لم يسلَمْ ولم يَصد ... وقول العَجّاج في ثور وحشي :ثم انثنى وقال في التفكير ... إنّ الحياة اليوم في الكُروروقوله : { هذا ربِّي } وقوله : { لا أحبّ الآفلين ، } وقوله : { لئِن لم يهدني ربِّي } كلّ ذلك مستعمل في حقائقه من الاعتقاد الحقيقي . وقوله : { قال يا قوم } هو ابتداء خطابه لقومه بعد أن ظهر الحقّ له فأعلن بمخالفته قومه حينئذٍ .

قوله تعالى إني وجهت وجهي للذي فطر السماوات والأرض حنيفا وما أنا من المشركين قوله تعالى إني وجهت وجهي أي قصدت بعبادتي وتوحيدي الله عز وجل وحده . وذكر الوجه لأنه أظهر ما يعرف به الإنسان صاحبه . حنيفا مائلا إلى الحق .وما أنا من المشركين اسم " ما " وخبرها . وإذا وقفت قلت : أنا ، زدت الألف لبيان الحركة ، وهي اللغة الفصيحة . وقال الأخفش : ومن العرب من يقول : " أن " وقال الكسائي : ومن العرب من يقول : " أنه " ثلاث لغات . وفي الوصل أيضا ثلاث لغات : أن تحذف الألف في الإدراج ; [ ص: 27 ] لأنها زائدة لبيان الحركة في الوقف . ومن العرب من يثبت الألف في الوصل ; كما قال الشاعر : أنا سيف العشيرة فاعرفوني وهي لغة بعض بني قيس وربيعة ; عن الفراء . ومن العرب من يقول في الوصل : آن فعلت ، مثل عان فعلت ; حكاه الكسائي عن بعض قضاعة .

One night Abraham was looking up at the sky in search of signs of the one and only God. Soon, the planet Venus, whom his community was worshipping as God, appeared shining before him in all its brightness. A thought arose in his mind—not as a question, but as an expression of astonishment— ‘Is this the thing which could be my Lord? Is this the one we should worship?’ But then, he saw it setting, i.e. disappearing from his sight. He exclaimed over this and asked how a thing which shone momentarily and then disappeared could be treated as worthy of worship. This was an argument based on observation which testified to the truth of his own belief. He had the same experience with the sun and the moon. Everything shines for some time, leaves people wonderstruck and then vanishes. He presented these astronomical observations (which were for him a clear verification of the principle of the unity of God) before his community in his preaching as an argument, adopting the method which is known in philosophical terminology as ‘accusative logic’, that is, repeating the words of the addressee and then convincing him. This method has been used in the Quran at other places also, for example, in verse 97, chapter 20, entitled, Ta Ha. The signs of creation spread throughout the universe are not only a source of enhancement of Faith, but also provide strong arguments for the call for Truth.

Using Wisdom and Strategy in Tabligh and Da'wah is the Way of Prophets Let us begin with verse 76 which opens with the words: رَ‌أَىٰ كَوْكَبًا So, when the night enveloped him, he saw a star. Then, beaming at his people, he said: This is my Lord. The sense in which he said it was: Is it not, as you think and believe, my Lord and your Lord, the Rabb of both of us who nurtures, nourishes and sustains us? In a little while you will find out how real that is. Then, after some time, the star vanished. This gave Sayyidna Ibrahim (علیہ السلام) a good occasion to drive his argument home against his disbelieving people. He said: لَا أُحِبُّ الْآفِلِينَ (I do not like those who vanish). The word: آفِلِين (` afulin' ) is from: افول ('afulin) which means to set. The sense is that things which set or vanish do not deserve being held dear - and when something is to be given the status of an object of worship has to be, quite obviously, most worthy of love and reverence. Maulana Rumi, in one of his couplets, has directly referred to thisevent when he said (in Persian, with its stylized translation) خلیل آسادرِ ملکِ یقین زن نوایٔے لا اُح، بُّ الآفِلِینِ زن Like Khalil [ Sayyidna Ibrahim (علیہ السلام) ...] Enter The Domain of Belief By proclaiming The Password: I do not like the vanishing! After that, some other night, with a glowing moon in sight, he again beamed his dialogue at his people following the earlier method, and said: (according to your view) this is my Lord but its reality you will find out after a little while. So, when the moon vanished, he said: If my Rabb had not been guiding me all along, I would have been enlisted among the stray like you, and it would have been the moon itself I might have taken as my Lord and my object of worship. But, the alternating conditions of its rising and setting brought me to the chas-tening conclusion that this star too is not worthy of worship. Also hinted in this verse is that the Rabb or Lord of Ibrahim (علیہ السلام) is a totally different entity from Whom guidance keeps coming to him. Then, the day he saw the sun rising, he again said to his people as he had done earlier: This (according to your view) is my Rabb. And this is the biggest of all. But, its reality you will soon find out. So, when came the time for the sun to set, set it did. Driven home was his final argument against the ideas of his people. The reality had become all too obvious. So, he said: یا قَوْمِ إِنِّي بَرِ‌يءٌ مِّمَّا تُشْرِ‌كُونَ ( O my people, I am free of whatever you associate with Allah). In conclusion, he made it clear before them that his Rabb (the Lord of life who nurtures, cherishes and sustains it) and their Rabb can never be any of these created heavenly bodies which are not free of dependence on something else for their existence, and are surrounded by constant and ongoing changes of rising and setting. Instead of them, his Lord and their Lord was no other than the One who has created the heavens and the earth and everything therein. Therefore, he declared, that he had changed his orientation away from their self-sculpted idols and away from the stars of their fancy which changed and alternated under creational compulsion, and it was to the total exclusion of all these, that he had turned to Allah alone, the One God who has no partners and associates with Him - (and when that was settled, he was different) so, he made it frank and clear that he was not a Mushrik (disbeliever or polytheist) like them. (Indeed, a line of demarcation drawn forever! ) In this debate, it is significant that Sayyidna Ibrahim (علیہ السلام) has shown characteristic prophetic wisdom and elegance of approach when he does not make a frontal assault on the false notions of star-worship entertained by his people as being false or erroneous. He has, rather, chosen a very telling style of presentation which by itself would help any rational human being to absorb the point being made and be able to recognize reality at the end. Of course, when the case was that of idol-worship, his method was different - there, he had taken a hard line right from the start, and had told his father point-blank that he and his people had gone astray. The reason was that idol-worship was all too obvious an error, contrary to star-worship the error of which was not so obvious and pronounced. Noteworthy here is the outcome of the argument against star-worship presented by Sayyidna Ibrahim (علیہ السلام) before his people. He said that (a) things which are subject to change, (b) things which keep alternating in their conditions, and (c) things which in their movements are subservient to some other power can never become deserving of being taken as anyone's Rabb or Lord. In this argument, it was possible to seek help from all other conditions of the stars, such as their rising and their intermediary stage before their setting, when it could have been said that they were not independent in their movements and were moving in a pre-specified orbit under the command of someone else. But, Sayyidna Ibrahim (علیہ السلام) ، from out of all these states and conditions, chose the setting of these stars as the main thrust of his argument - because their setting, in a way, spells out their decline in the sight of common people. The typical argument presented by prophets, may peace be upon them all, is what would go on to influence the minds of common people. They do not pursue philosophical truisms, instead, they address people at the level of common comprehension. Therefore, it was to prove the helplessness and ineffectiveness of stars that the phenomenon of their setting was presented. Otherwise, the rising of the stars might have also been used to prove that they were helpless and powerless - and it would have also been possible to get hold of an argument from changes that come upon them before they finally set. Some Instructions for Preachers of Islam This debating style of Sayyidna Ibrahim (علیہ السلام) provides some important points of guidance for Muslim scholars and Da'wah workers: 1. In matters relating to carrying the call of truth to people (Tabligh) and seeking reform among them (Islah), being universally rigid or universally lenient is not appropriate. The correct approach is to understand that each of these has an occasion and a limit. For ex ample, Sayyidna Ibrahim (علیہ السلام) has used strong words when it comes to idol-worship, because its error is within common sight. But, he has not used such strong words in the case of star-worship where he has used a particular method to clarify its reality in the minds of his people - because the matter of stars and planets being helpless and powerless was not so readily obvious as was that of self-carved idols. This tells us that should common people be involved in an error of judgment or conduct, which they do not realize as such, then, the ` Alim (religious scholar) or Muballigh (religious preacher) would do well to avoid taking a hard line, rigid or excessive or dogmatic, and try to find a better way to remove their doubts. 2. The second guidance concerns the manner in which truth has to be presented. The example is that Sayyidna Ibrahim (علیہ السلام) did not address his people directly asking them to do what had to be done. Rather than say something in the mode of an order, he simply told them about how he felt in this matter. He said that he could not declare things which were helplessly involved in a cycle of rising and setting as objects of worship. For this reason, he told them, he had turned to the Being that is the creator, nurturer and caretaker of all these things. Of course, the purpose was to bring them round to do the same. But, in his wise way, he abstained from a direct address lest they become totally uncompromising by opposing the suggestion just for the sake of opposition. This tells us that the job of a reformer and preacher is not to go ahead and tell what is true in just about any way. Instead of doing something like that, he is bound to say it in a manner which would produce the desired effect on his listeners.

When they asked him: who do you worship? He said: (Lo! I have turned my face towards) I have made my religion and works sincere to (him Who created the heavens and the earth, as one by nature upright) Muslim, (and I am not of the idolaters) who follows their religion.