brahim's Supplication to Allah when He brought Isma`il to Makkah
Allah mentions here, while bringing forth more evidences against Arab polytheists, that the Sacred House in Makkah was established on the worship of Allah alone, without partners. He also states that Ibrahim, who establsihed the city, has disowned those who worship others besides Allah, and that he begged Allah to make Makkah peaceful and secure,
رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا
(O my Lord! Make this city (Makkah) of peace and security,) and Allah accepted his supplication. Allah said in other Ayat,
أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً
(Have they not seen that We have made (Makkah) a secure sanctuary.) 29:67 and,
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً
(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamin. In it are manifest signs, the Maqam of Ibrahim; whosoever enters it, he attains security.)3:96 Allah said here that Ibrahim supplicated,
رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا
(O my Lord! Make this city (Makkah) a of peace and security, ) saying, "this city", after he established it, and this is why he said afterwards,
الْحَمْدُ للَّهِ الَّذِى وَهَبَ لِى عَلَى الْكِبَرِ إِسْمَـعِيلَ وَإِسْحَـقَ
(All praise is due to Allah, Who has given me in old age Isma`il and Ishaq.) 14:39 It is well-known that Isma`il was thirteen years older than Ishaq. When Ibrahim took Isma`il and his mother to Makkah, while Isma`il was still young enough to nurse, he supplicated to Allah,
رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا
(O my Lord! Make this city (Makkah) a place of peace and security.) 2:126 as we in explained in Surat Al-Baqarah. Ibrahim then said,
وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَ
(and keep me and my sons away from worshipping idols.) It is proper for whoever supplicates to Allah to also ask for the benefit of his parents and offspring, as well as himself. Ibrahim next mentioned that many among mankind were led astray because of idols, and he disowned those who worship them and referred their matter to Allah; if Allah wills, He will punish them, and if He wills, He will forgive them. `Isa, peace be upon him, said similar words,
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
(If You punish them, they are Your servants, and if You forgive them, verily, You, only You are the Almighty, the All-Wise.)5:118 This supplication refers this and all matters to Allah, not that it is actually going to happen. `Abdullah bin `Amr narrated that the Messenger of Allah ﷺ recited Ibrahim's supplication,
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ
(O my Lord! They have indeed led astray many among mankind.), and the supplication of `Isa,
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ
(If You punish them, they are Your servants.) 5:118 then raised his hands and said,
«اللَّهُمَّ أُمَّتِي، اللَّهُمَّ أُمَّتِي، اللَّهُمَّ أُمَّتِي»
(O Allah, Save my Ummah! O, Allah, Save my Ummah! O, Allah, Save my Ummah!) and cried. Allah said to the angel Jibril, "O Jibril, go to Muhammad ﷺ, and Your Lord has more knowledge, and ask him what makes him cry." Jibril came to the Prophet and asked him, and he repeated to him what he said (in his supplication). Allah said, "Go to Muhammad ﷺ and tell him this; `We will make you pleased with your Ummah, O Muhammad, and will not treat them in a way you dislike."'
My Lord truly they idols have led many of mankind astray because of their mankind’s worship of them. So whoever follows me believing in the Oneness of God verily belongs with me belongs with those who follow my religion; and whoever disobeys me truly You are Forgiving Merciful this was before he was aware of the fact that God does not forgive idolatry.
My Lord, truly they have led astray many of mankind, by causing them to be attached to these, being attracted to them and being veiled by them from the unity. So whoever follows me, in the wayfaring along the path of the affirmation of the Oneness, verily belongs with me, and whoever disobeys me, truly You are Forgiving, concealing for him that dark configuration by Your light, Merciful, to him by effusing upon him perfection after forgiveness.
My Lord, truly they have led astray many of mankind, by causing them to be attached to these, being attracted to them and being veiled by them from the unity. So whoever follows me, in the wayfaring along the path of the affirmation of the Oneness, verily belongs with me, and whoever disobeys me, truly You are Forgiving, concealing for him that dark configuration by Your light, Merciful, to him by effusing upon him perfection after forgiveness.
ربِّ إن الأصنام تسبَّبتْ في إبعاد كثير من الناس عن طريق الحق، فمن اقتدى بي في التوحيد فهو على ديني وسُنَّتي، ومَن خالفني فيما دون الشرك، فإنك غفور لذنوب المذنبين -بفضلك- رحيم بهم، تعفو عمن تشاء منهم.
قال عبد الله بن وهب حدثنا عمرو بن الحارث أن بكر بن سوادة حدثه عن عبد الرحمن بن جرير عن عبد الله بن عمرو أن رسول الله صلى الله عليه وسلم تلا قول إبراهيم عليه السلام" رب إنهن أضللن كثيرا من الناس " الآية وقول عيسى عليه السلام " إن تعذبهم فإنهم عبادك " الآية ثم رفع يديه ثم قال " اللهم أمتي اللهم أمتي اللهم أمتي " وبكى فقال الله اذهب يا جبريل إلى محمد وربك أعلم وسله ما يبكيك ؟ فأتاه جبريل عليه السلام فسأله فأخبره رسول الله صلى الله عليه وسلم ما قال: فقال الله اذهب إلى محمد فقل له إنا سنرضيك فى أمتك ولا نسوءك.
وقوله : ( رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيراً مِّنَ الناس . . ) تعليل لسؤال إبراهيم ربه أن يجنبه وذريته عبادة الأصنام .أى : يا رب لقد تضرعت إليك بأن تعصمنى وبنىّ عن عبادة الأصنام ، لأنها كانت سببا فى إضلال كثير من الناس عن اتباع الحق ، وعن الهداية إلى الصراط المستقيم .وأسند الإضلال إليها مع أنها جمادات لا تعقل ، لأنها كانت سببا فى إضلال كثير من الناس ، فكأنها أضلتهم ، فنسبة الإضلال إليها مجازية من باب نسبة الشئ إلى سببه ، كما يقال : فلان فتنته الدنيا وأضلته ، وهو إنما فتن وضل بسببها .وقوله - سبحانه - ( فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ ) بيان لموقفه - عليه السلام - من المهتدين والضالين .أى : فمن تبعنى من الناس فى ديني وعقيدتى ، فإنه يصير بهذا الاتباع من أهل دينى وهو دين الإِسلام ، ومن عصانى ولم يقبل الدخول فى الدين الحق ، فإنى أفوض أمره إليك ، فأنت - سبحانك - لا تسأل عما تفعل وغيرك يسأل .فالجملة الكريمة تدل على الأدب السامى ، والخلق العالى ، الذى كان يتحلى به إبراهيم - عليه السلام - فى مخاطبته لربه - عز وجل - حيث فوض الأمور إليه دون أن يقطع فيه برأى ، كما تدل على رقة قلبه وشفقته على العصاة من الوقوع فى العذاب الأليم .وشبيه بهذه الآية ما حكاه - سبحانه - عن عيسى - عليه السلام - فى قوله : ( إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ العزيز الحكيم ) هذا ، ولا نرى وجها لما ذهب إليه بعض المفسرين ، من أن قول إبراهيم - عليه السلام - ( وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ ) كان قبل أن يعلم بأن الله لا يغفر الشرك ، أو أن المراد بالمعصية هنا ما دون الشرك ، أون المغفرة مقيدة بالتوبة من الشرك . . "نقول : لا نرى وجها لكل ذلك ، لأن الجملة الكريمة ليس المقصود بها الدعاء بالمغفرة لمن عصى ، وإنا المقصود بها تفويض أمر العصاة إلى الله - تعالى - إن شاء غفر لهم ورحمهم ، وإن شاء عذبهم .
حدثني المثنى ، قال : ثنا أصبغ بن الفرج ، قال : أخبرني ابن وهب ، قال : ثنا عمرو بن الحارث أن بكر بن سؤادة ، حَدثه عن عبد الرحمن بن جُبير ، عن عبد الله بن عمرو بن العاص ، أن رسول الله صلى الله عليه وسلم تلا قول إبراهيم ( رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ ) ، وقال عيسى إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ فرفع يديه ثم قال: اللَّهُمَّ أُمَّتِي ، اللَّهُمَّ أُمَّتِي ، وبكى ، فقال اللَّه تعالى: يا جبريل اذهب إلى محمد ، وربك أعلم ، فاسأله ما يُبكيه؟ فأتاه جبرئيل فسأله ، فأخبره رسول الله صلى الله عليه وسلم ما قال ، قال: فقال الله: يا جبرئيل اذهب إلى محمد وقل له: إنا سنرضيك في أمتك ولا نسوءُك .
( رب إنهن أضللن كثيرا من الناس ) يعني ضل بهن كثير [ من الناس ] عن طريق الهدى حتى عبدوهن ، وهذا هو المقلوب ، نظيره قوله تعالى : ( إنما ذلكم الشيطان يخوف أولياءه ) ( آل عمران - 175 ) أي : يخوفهم بأوليائه .وقيل : نسب الإضلال إلى الأصنام لأنهن سبب فيه ، كما يقول القائل : فتنتني الدنيا ، نسب الفتنة إلى الدنيا لأنها سبب الفتنة .( فمن تبعني فإنه مني ) أي : من أهل ديني ( ومن عصاني فإنك غفور رحيم ) قال السدي : معناه : ومن عصاني ثم تاب .وقال مقاتل بن حيان : ومن عصاني فيما دون الشرك .وقيل : قال ذلك قبل أن يعلمه الله أنه لا يغفر الشرك .
وإعادة النداء في قوله : { رب إنهن أضللن كثيراً من الناس } لإنشاء التحسر على ذلك .وجملة { إنهن أضللن كثيراً من الناس } تعليل للدعوة بإجنابه عبادتها بأنها ضلال راج بين كثير من الناس ، فحق للمؤمن الضنين بإيمانه أن يخشى أن تجترفه فتنتها ، فافتتاح الجملة بحرف التوكيد لما يفيده حرف ( إنّ ) في هذا المقام من معنى التعليل .وذلك أن إبراهيم عليه السلام خرج من بلده أُور الكلدانيين إنكاراً على عبدة الأصنام ، فقال : { إني ذاهب إلى ربي سيهدين } [ سورة الصافات : 99 ] وقال لقومه : { وأعتزلكم وما تدعون من دون الله } [ سورة مريم : 48 ]. فلما مر بمصر وجدهم يعبدون الأصنام ثم دخل فلسطين فوجدهم عبدة أصنام ، ثم جاء عَرَبَةَ تهامة فأسكن بها زوجه فوجدها خالية ووجد حولها جُرْهمَ قوماً على الفطرة والسذاجة فأسكن بها هاجر وابنه إسماعيل عليه السلام . ثم أقام هنالك مَعلَم التوحيد . وهو بيت الله الكعبة بناه هو وابنه إسماعيل ، وأراد أن يكون مأوى التوحيد ، وأقام ابنه هنالك ليكون داعية للتوحيد . فلا جرم سأل أن يكون ذلك بلداً آمناً حتى يسلم ساكنوه وحتى يأوي إليهم من إذا آوى إليهم لقنوه أصول التوحيد .ففرع على ذلك قوله : فمن تبعني فإنه مني } ، أي فمن تبعني من الناس فتجنب عبادة الأصنام فهو مني ، فدخل في ذلك أبوه وقومه ، ويدخل فيه ذريته لأن الشرط يصلح للماضي والمستقبل .و ( من ) في قوله : { مِني } اتصالية . وأصلها التبعيض المجازي ، أي فإنه متصل بي اتصال البعض بكله .وقوله : { ومن عصاني فإنك غفور رحيم } تأدب في مقام الدعاء ونفع للعصاة من الناس بقدر ما يستطيعه . والمعنى ومن عصاني أفوّض أمره إلى رحمتك وغفرانك . وليس المقصود الدعاء بالمغفرة لمن عصى . وهذا من غلبة الحلم على إبراهيم عليه السلام وخشية من استئصال عصاة ذريته . ولذلك متعهم الله قليلاً في الحياة الدنيا ، كما أشار إليه قوله تعالى : { قال ومن كفر فأمتعه قليلاً ثم أضطره إلى عذاب النار وبئس المصير } [ سورة البقرة : 126 ] وقوله : { وإذ قال إبراهيم لأبيه وقومه إنني براء مما تعبدون إلا الذي فطرني فإنه سيهدين وجعلها كلمة باقية في عقبه لعلهم يرجعون بل متعت هؤلاء وآباءهم حتى جاءهم الحق ورسول مبين } [ سورة الزخرف : 27 ]. وسوق هذه الدعوة هنا للتعريض بالمشركين من العرب بأنهم لم يبروا بأبيهم إبراهيم عليه السلام .وإذ كان قوله : { فإنك غفور رحيم } تفويضاً لم يكن فيه دلالة على أن الله يغفر لمن يشرك به .
أي: ضلوا بسببها، { فَمَنْ تَبِعَنِي } على ما جئت به من التوحيد والإخلاص لله رب العالمين { فَإِنَّهُ مِنِّي } لتمام الموافقة ومن أحب قوما وتبعهم التحق بهم. { وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ } وهذا من شفقة الخليل عليه الصلاة والسلام حيث دعا للعاصين بالمغفرة والرحمة من الله والله تبارك وتعالى أرحم منه بعباده لا يعذب إلا من تمرد عليه.
قوله تعالى : رب إنهن أضللن كثيرا من الناس لما كانت سببا للإضلال أضاف الفعل إليهن مجازا ; فإن الأصنام جمادات لا تفعل .فمن تبعني في التوحيد . " فإنه مني " أي من أهل ديني .ومن عصاني أي أصر على الشرك . فإنك غفور رحيم قيل : قال هذا قبل أن يعرفه الله أن الله لا يغفر أن يشرك به . وقيل : غفور رحيم لمن تاب من معصيته قبل الموت . وقال مقاتل بن حيان : ومن عصاني فيما دون الشرك .
Prior to the advent of the period of Abraham, the condition of countries and communities had become such that polytheism (ascribing partners to God—shirk) had become the order of the day. The sun, the moon and other natural phenomena had become objects of worship. In ancient times, polytheism became so dominant over all activities of life that it thrived from one generation to the next. It seemed impossible that people could be taken away from the atmosphere of polytheism and brought into the sphere of belief in the unity of God—monotheism (tawhid). At that time, at the especial behest of God, Abraham left Iraq and entered the Arabian desert, which was a desolate place, far away from civilization. In this isolated atmosphere, he settled his wife, Hagar (Hajrah), and his son, Ishmael (Isma‘il), so that a new generation would grow up, which would be cut off from the polytheistic trend prevalent at the time, and which, having been brought up in a free atmosphere, would follow its true nature in its formation. Abraham’s statement reveals this particular fact in prayer-like style. This was God’s plan in settling the children of Ishmael in a dry and deserted place. Now, the people who made the unity of God (tawhid) the voice of their hearts, were, so to say, the true fruits of the Garden of Abraham. By contrast, the people of this place who reverted to the way of polytheism (shirk) would be treated as the poisonous weeds of this Garden.
In the second verse (36), he gives the reason for making this prayer. He said that he sought refuge from idol-worship because it has led many a people astray. He said so because he had seen his father and his people falling victims to the custom of idol-worship which had left them deprived of all possibilities of betterment in their lives.
In the closing sentence of the verse, it was said: فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي ۖ وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ(So, the one who follows me is surely mine, and the one who disobeys me, then You are Most Forgiving, Very Merciful). It means that one who keeps faith and abides by good deeds could obviously hope to be blessed, but should there be someone who disobeys his prophet, then, his case rests with the forgiveness and mercy of Allah. If disobedience referred to here is taken to be restricted to evils deeds, a form of disobedience to Allah in practice, then, the meaning is obvious, that is, they too could hope to be forgiven by His good grace. And if disobedience is taken to mean disbelief, denial and rejection, then, equally obvious is the fact that Sayyidna Ibrahim (علیہ السلام) had already been told that there was no forgiveness for the Kafir (disbeliever) and Mushrik (one who ascribes partners to Allah) and that he should not intercede on behalf of them. After that, expressing the hope of their forgiveness cannot be correct. Therefore, in Al-Bahr Al-Muhit, it was said: At this place, Sayyidna Ibrahim (علیہ السلام) has not used words which would suggest a recommendation or prayer. He did not say that they be forgiven. Nevertheless, he was a prophet with abounding mercy which encompasses his disbelievers too. Every prophet wishes from the deep recesses of his heart that no one should ever be subjected to Divine punishment, not even a disbeliever. So, it was this elemental wish of his that he expressed when he said: 'then You are Most Forgiving, Very Merciful.' He did not say precisely that they be forgiven and treated mercifully. This is similar to what Sayyidna ` Isa (علیہ السلام) said about the disbelievers of his community: وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ (and if You forgive them, then, You are the Mighty, the Wise - 5:118) which, in other words, would mean: If You were to for-give them, then, You have the Might and the Wisdom. You can do everything and there is no one to stop You.
Thus, these two blessed souls did not take the initiative of recommending forgiveness for disbelievers as it was contrary to the etiquette due before Allah. But, at the same time, they also did not say that those disbelievers be punished by Him. Instead of doing that, they remained respectful yet, in a manner of their own, gave vent to their elemental wish that they too may be forgiven.
Injunctions and Instructions
As for a du', (prayer) everyone makes it. But, everyone does not know how to. The prayers made by the blessed prophets are lesson-oriented. They teach us how to ask. And they tell us what is worth asking for. This prayer by Sayyidna Ibrahim (علیہ السلام) is in two parts. The first part pleads that Makkah be made the city of peace, free of all security threats, while the second part seeks that he and his children be de-livered from idol-worship forever.
If we think about it, these are the two very basic principles of human betterment - because, should human beings remain insecure where they live or remain under the apprehension that their country would be at-tacked by an enemy, their lives can never be pleasant, neither materially, nor spiritually. Everything done in this world, for profit or pleasure, depends on peace. There can be no two opinions at least about that. A person threatened by all sorts of dangers to his peace and security would naturally find the best of blessings he is surrounded with - dining and re-tiring in palaces, villas and mansions with possession and wealth abounding - all too sour to savor.
Even in terms of one's religious orientation, one can show his obedience to Divine commands only when one has the necessary peace to do so.
Therefore, in the first prayer made by Sayyidna Ibrahim (علیہ السلام) ، included there are all aspects of human well-being, whether material or spiritual. Through this one sentence uttered by the Friend of Allah, Sayyidna Ibrahim, may the blessing of Allah and peace be upon him, he has asked for his children everything that matters in this world.
We also learn from this prayer that emotional concern for one's children, and the arrangement of economic sufficiency and comfort for them is one of the obligations placed on the father, to the best of his ability and capacity. To make efforts for this purpose is not contrary to (what has been said about) Zuhd (having no greed for the worldly pleasures).
Then comes the second prayer. This too has great comprehensiveness because Shirk and idol-worship are sins for which there is no forgiveness, therefore, he has asked for being shielded against them. If a sin gets to be committed after that, it can also be expiated through other deeds, and such sins could also be forgiven through someone's intercession. And if we take the 'worship of idols' mentioned in the text in its broader sense as taken by the noble mystics, that is, everything which makes man heedless to Allah is his idol, and overcome by its love, when man takes the initiative and disobeys Allah, this then is, in a way, its worship. So, in this prayer, that is, to be kept away from idol-worship, there is a coverage of being kept away from all sins. It is in this sense that some noble mystics of Islam have admonished their self against heedlessness and disobedience to the Creator; or, as the great Gnostic Rumi says: 'Every (evil) desire is an idol in your way.'
And preserve me (My Lord!) O my Lord! (Lo! they have led many of mankind astray) i.e. they were made to lead many people astray; it is also said that this means: many people went astray because of them. (But whoso followeth me) whoever follows my religion and obeys me, (he verily is of me) he follows my religion. (And whoso disobeyeth me) whoever opposes my religion, (still Thou art Forgiving) of whoever repent of among them, (Merciful) towards whoever dies repentant.
brahim's Supplication to Allah when He brought Isma`il to Makkah
Allah mentions here, while bringing forth more evidences against Arab polytheists, that the Sacred House in Makkah was established on the worship of Allah alone, without partners. He also states that Ibrahim, who establsihed the city, has disowned those who worship others besides Allah, and that he begged Allah to make Makkah peaceful and secure,
رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا
(O my Lord! Make this city (Makkah) of peace and security,) and Allah accepted his supplication. Allah said in other Ayat,
أَوَلَمْ يَرَوْاْ أَنَّا جَعَلْنَا حَرَماً ءامِناً
(Have they not seen that We have made (Makkah) a secure sanctuary.) 29:67 and,
إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِى بِبَكَّةَ مُبَارَكاً وَهُدًى لِّلْعَـلَمِينَ فِيهِ ءَايَـتٌ بَيِّـنَـتٌ مَّقَامُ إِبْرَهِيمَ وَمَن دَخَلَهُ كَانَ ءَامِناً
(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamin. In it are manifest signs, the Maqam of Ibrahim; whosoever enters it, he attains security.)3:96 Allah said here that Ibrahim supplicated,
رَبِّ اجْعَلْ هَـذَا الْبَلَدَ آمِنًا
(O my Lord! Make this city (Makkah) a of peace and security, ) saying, "this city", after he established it, and this is why he said afterwards,
الْحَمْدُ للَّهِ الَّذِى وَهَبَ لِى عَلَى الْكِبَرِ إِسْمَـعِيلَ وَإِسْحَـقَ
(All praise is due to Allah, Who has given me in old age Isma`il and Ishaq.) 14:39 It is well-known that Isma`il was thirteen years older than Ishaq. When Ibrahim took Isma`il and his mother to Makkah, while Isma`il was still young enough to nurse, he supplicated to Allah,
رَبِّ اجْعَلْ هَـذَا بَلَدًا آمِنًا
(O my Lord! Make this city (Makkah) a place of peace and security.) 2:126 as we in explained in Surat Al-Baqarah. Ibrahim then said,
وَاجْنُبْنِى وَبَنِىَّ أَن نَّعْبُدَ الاٌّصْنَامَ
(and keep me and my sons away from worshipping idols.) It is proper for whoever supplicates to Allah to also ask for the benefit of his parents and offspring, as well as himself. Ibrahim next mentioned that many among mankind were led astray because of idols, and he disowned those who worship them and referred their matter to Allah; if Allah wills, He will punish them, and if He wills, He will forgive them. `Isa, peace be upon him, said similar words,
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
(If You punish them, they are Your servants, and if You forgive them, verily, You, only You are the Almighty, the All-Wise.)5:118 This supplication refers this and all matters to Allah, not that it is actually going to happen. `Abdullah bin `Amr narrated that the Messenger of Allah ﷺ recited Ibrahim's supplication,
رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِّنَ النَّاسِ
(O my Lord! They have indeed led astray many among mankind.), and the supplication of `Isa,
إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ
(If You punish them, they are Your servants.) 5:118 then raised his hands and said,
«اللَّهُمَّ أُمَّتِي، اللَّهُمَّ أُمَّتِي، اللَّهُمَّ أُمَّتِي»
(O Allah, Save my Ummah! O, Allah, Save my Ummah! O, Allah, Save my Ummah!) and cried. Allah said to the angel Jibril, "O Jibril, go to Muhammad ﷺ, and Your Lord has more knowledge, and ask him what makes him cry." Jibril came to the Prophet and asked him, and he repeated to him what he said (in his supplication). Allah said, "Go to Muhammad ﷺ and tell him this; `We will make you pleased with your Ummah, O Muhammad, and will not treat them in a way you dislike."'
My Lord truly they idols have led many of mankind astray because of their mankind’s worship of them. So whoever follows me believing in the Oneness of God verily belongs with me belongs with those who follow my religion; and whoever disobeys me truly You are Forgiving Merciful this was before he was aware of the fact that God does not forgive idolatry.
My Lord, truly they have led astray many of mankind, by causing them to be attached to these, being attracted to them and being veiled by them from the unity. So whoever follows me, in the wayfaring along the path of the affirmation of the Oneness, verily belongs with me, and whoever disobeys me, truly You are Forgiving, concealing for him that dark configuration by Your light, Merciful, to him by effusing upon him perfection after forgiveness.
My Lord, truly they have led astray many of mankind, by causing them to be attached to these, being attracted to them and being veiled by them from the unity. So whoever follows me, in the wayfaring along the path of the affirmation of the Oneness, verily belongs with me, and whoever disobeys me, truly You are Forgiving, concealing for him that dark configuration by Your light, Merciful, to him by effusing upon him perfection after forgiveness.
ربِّ إن الأصنام تسبَّبتْ في إبعاد كثير من الناس عن طريق الحق، فمن اقتدى بي في التوحيد فهو على ديني وسُنَّتي، ومَن خالفني فيما دون الشرك، فإنك غفور لذنوب المذنبين -بفضلك- رحيم بهم، تعفو عمن تشاء منهم.
قال عبد الله بن وهب حدثنا عمرو بن الحارث أن بكر بن سوادة حدثه عن عبد الرحمن بن جرير عن عبد الله بن عمرو أن رسول الله صلى الله عليه وسلم تلا قول إبراهيم عليه السلام" رب إنهن أضللن كثيرا من الناس " الآية وقول عيسى عليه السلام " إن تعذبهم فإنهم عبادك " الآية ثم رفع يديه ثم قال " اللهم أمتي اللهم أمتي اللهم أمتي " وبكى فقال الله اذهب يا جبريل إلى محمد وربك أعلم وسله ما يبكيك ؟ فأتاه جبريل عليه السلام فسأله فأخبره رسول الله صلى الله عليه وسلم ما قال: فقال الله اذهب إلى محمد فقل له إنا سنرضيك فى أمتك ولا نسوءك.
وقوله : ( رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيراً مِّنَ الناس . . ) تعليل لسؤال إبراهيم ربه أن يجنبه وذريته عبادة الأصنام .أى : يا رب لقد تضرعت إليك بأن تعصمنى وبنىّ عن عبادة الأصنام ، لأنها كانت سببا فى إضلال كثير من الناس عن اتباع الحق ، وعن الهداية إلى الصراط المستقيم .وأسند الإضلال إليها مع أنها جمادات لا تعقل ، لأنها كانت سببا فى إضلال كثير من الناس ، فكأنها أضلتهم ، فنسبة الإضلال إليها مجازية من باب نسبة الشئ إلى سببه ، كما يقال : فلان فتنته الدنيا وأضلته ، وهو إنما فتن وضل بسببها .وقوله - سبحانه - ( فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ ) بيان لموقفه - عليه السلام - من المهتدين والضالين .أى : فمن تبعنى من الناس فى ديني وعقيدتى ، فإنه يصير بهذا الاتباع من أهل دينى وهو دين الإِسلام ، ومن عصانى ولم يقبل الدخول فى الدين الحق ، فإنى أفوض أمره إليك ، فأنت - سبحانك - لا تسأل عما تفعل وغيرك يسأل .فالجملة الكريمة تدل على الأدب السامى ، والخلق العالى ، الذى كان يتحلى به إبراهيم - عليه السلام - فى مخاطبته لربه - عز وجل - حيث فوض الأمور إليه دون أن يقطع فيه برأى ، كما تدل على رقة قلبه وشفقته على العصاة من الوقوع فى العذاب الأليم .وشبيه بهذه الآية ما حكاه - سبحانه - عن عيسى - عليه السلام - فى قوله : ( إِن تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ العزيز الحكيم ) هذا ، ولا نرى وجها لما ذهب إليه بعض المفسرين ، من أن قول إبراهيم - عليه السلام - ( وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ ) كان قبل أن يعلم بأن الله لا يغفر الشرك ، أو أن المراد بالمعصية هنا ما دون الشرك ، أون المغفرة مقيدة بالتوبة من الشرك . . "نقول : لا نرى وجها لكل ذلك ، لأن الجملة الكريمة ليس المقصود بها الدعاء بالمغفرة لمن عصى ، وإنا المقصود بها تفويض أمر العصاة إلى الله - تعالى - إن شاء غفر لهم ورحمهم ، وإن شاء عذبهم .
حدثني المثنى ، قال : ثنا أصبغ بن الفرج ، قال : أخبرني ابن وهب ، قال : ثنا عمرو بن الحارث أن بكر بن سؤادة ، حَدثه عن عبد الرحمن بن جُبير ، عن عبد الله بن عمرو بن العاص ، أن رسول الله صلى الله عليه وسلم تلا قول إبراهيم ( رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ ) ، وقال عيسى إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ فرفع يديه ثم قال: اللَّهُمَّ أُمَّتِي ، اللَّهُمَّ أُمَّتِي ، وبكى ، فقال اللَّه تعالى: يا جبريل اذهب إلى محمد ، وربك أعلم ، فاسأله ما يُبكيه؟ فأتاه جبرئيل فسأله ، فأخبره رسول الله صلى الله عليه وسلم ما قال ، قال: فقال الله: يا جبرئيل اذهب إلى محمد وقل له: إنا سنرضيك في أمتك ولا نسوءُك .
( رب إنهن أضللن كثيرا من الناس ) يعني ضل بهن كثير [ من الناس ] عن طريق الهدى حتى عبدوهن ، وهذا هو المقلوب ، نظيره قوله تعالى : ( إنما ذلكم الشيطان يخوف أولياءه ) ( آل عمران - 175 ) أي : يخوفهم بأوليائه .وقيل : نسب الإضلال إلى الأصنام لأنهن سبب فيه ، كما يقول القائل : فتنتني الدنيا ، نسب الفتنة إلى الدنيا لأنها سبب الفتنة .( فمن تبعني فإنه مني ) أي : من أهل ديني ( ومن عصاني فإنك غفور رحيم ) قال السدي : معناه : ومن عصاني ثم تاب .وقال مقاتل بن حيان : ومن عصاني فيما دون الشرك .وقيل : قال ذلك قبل أن يعلمه الله أنه لا يغفر الشرك .
وإعادة النداء في قوله : { رب إنهن أضللن كثيراً من الناس } لإنشاء التحسر على ذلك .وجملة { إنهن أضللن كثيراً من الناس } تعليل للدعوة بإجنابه عبادتها بأنها ضلال راج بين كثير من الناس ، فحق للمؤمن الضنين بإيمانه أن يخشى أن تجترفه فتنتها ، فافتتاح الجملة بحرف التوكيد لما يفيده حرف ( إنّ ) في هذا المقام من معنى التعليل .وذلك أن إبراهيم عليه السلام خرج من بلده أُور الكلدانيين إنكاراً على عبدة الأصنام ، فقال : { إني ذاهب إلى ربي سيهدين } [ سورة الصافات : 99 ] وقال لقومه : { وأعتزلكم وما تدعون من دون الله } [ سورة مريم : 48 ]. فلما مر بمصر وجدهم يعبدون الأصنام ثم دخل فلسطين فوجدهم عبدة أصنام ، ثم جاء عَرَبَةَ تهامة فأسكن بها زوجه فوجدها خالية ووجد حولها جُرْهمَ قوماً على الفطرة والسذاجة فأسكن بها هاجر وابنه إسماعيل عليه السلام . ثم أقام هنالك مَعلَم التوحيد . وهو بيت الله الكعبة بناه هو وابنه إسماعيل ، وأراد أن يكون مأوى التوحيد ، وأقام ابنه هنالك ليكون داعية للتوحيد . فلا جرم سأل أن يكون ذلك بلداً آمناً حتى يسلم ساكنوه وحتى يأوي إليهم من إذا آوى إليهم لقنوه أصول التوحيد .ففرع على ذلك قوله : فمن تبعني فإنه مني } ، أي فمن تبعني من الناس فتجنب عبادة الأصنام فهو مني ، فدخل في ذلك أبوه وقومه ، ويدخل فيه ذريته لأن الشرط يصلح للماضي والمستقبل .و ( من ) في قوله : { مِني } اتصالية . وأصلها التبعيض المجازي ، أي فإنه متصل بي اتصال البعض بكله .وقوله : { ومن عصاني فإنك غفور رحيم } تأدب في مقام الدعاء ونفع للعصاة من الناس بقدر ما يستطيعه . والمعنى ومن عصاني أفوّض أمره إلى رحمتك وغفرانك . وليس المقصود الدعاء بالمغفرة لمن عصى . وهذا من غلبة الحلم على إبراهيم عليه السلام وخشية من استئصال عصاة ذريته . ولذلك متعهم الله قليلاً في الحياة الدنيا ، كما أشار إليه قوله تعالى : { قال ومن كفر فأمتعه قليلاً ثم أضطره إلى عذاب النار وبئس المصير } [ سورة البقرة : 126 ] وقوله : { وإذ قال إبراهيم لأبيه وقومه إنني براء مما تعبدون إلا الذي فطرني فإنه سيهدين وجعلها كلمة باقية في عقبه لعلهم يرجعون بل متعت هؤلاء وآباءهم حتى جاءهم الحق ورسول مبين } [ سورة الزخرف : 27 ]. وسوق هذه الدعوة هنا للتعريض بالمشركين من العرب بأنهم لم يبروا بأبيهم إبراهيم عليه السلام .وإذ كان قوله : { فإنك غفور رحيم } تفويضاً لم يكن فيه دلالة على أن الله يغفر لمن يشرك به .
أي: ضلوا بسببها، { فَمَنْ تَبِعَنِي } على ما جئت به من التوحيد والإخلاص لله رب العالمين { فَإِنَّهُ مِنِّي } لتمام الموافقة ومن أحب قوما وتبعهم التحق بهم. { وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ } وهذا من شفقة الخليل عليه الصلاة والسلام حيث دعا للعاصين بالمغفرة والرحمة من الله والله تبارك وتعالى أرحم منه بعباده لا يعذب إلا من تمرد عليه.
قوله تعالى : رب إنهن أضللن كثيرا من الناس لما كانت سببا للإضلال أضاف الفعل إليهن مجازا ; فإن الأصنام جمادات لا تفعل .فمن تبعني في التوحيد . " فإنه مني " أي من أهل ديني .ومن عصاني أي أصر على الشرك . فإنك غفور رحيم قيل : قال هذا قبل أن يعرفه الله أن الله لا يغفر أن يشرك به . وقيل : غفور رحيم لمن تاب من معصيته قبل الموت . وقال مقاتل بن حيان : ومن عصاني فيما دون الشرك .
Prior to the advent of the period of Abraham, the condition of countries and communities had become such that polytheism (ascribing partners to God—shirk) had become the order of the day. The sun, the moon and other natural phenomena had become objects of worship. In ancient times, polytheism became so dominant over all activities of life that it thrived from one generation to the next. It seemed impossible that people could be taken away from the atmosphere of polytheism and brought into the sphere of belief in the unity of God—monotheism (tawhid). At that time, at the especial behest of God, Abraham left Iraq and entered the Arabian desert, which was a desolate place, far away from civilization. In this isolated atmosphere, he settled his wife, Hagar (Hajrah), and his son, Ishmael (Isma‘il), so that a new generation would grow up, which would be cut off from the polytheistic trend prevalent at the time, and which, having been brought up in a free atmosphere, would follow its true nature in its formation. Abraham’s statement reveals this particular fact in prayer-like style. This was God’s plan in settling the children of Ishmael in a dry and deserted place. Now, the people who made the unity of God (tawhid) the voice of their hearts, were, so to say, the true fruits of the Garden of Abraham. By contrast, the people of this place who reverted to the way of polytheism (shirk) would be treated as the poisonous weeds of this Garden.
In the second verse (36), he gives the reason for making this prayer. He said that he sought refuge from idol-worship because it has led many a people astray. He said so because he had seen his father and his people falling victims to the custom of idol-worship which had left them deprived of all possibilities of betterment in their lives.
In the closing sentence of the verse, it was said: فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي ۖ وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ(So, the one who follows me is surely mine, and the one who disobeys me, then You are Most Forgiving, Very Merciful). It means that one who keeps faith and abides by good deeds could obviously hope to be blessed, but should there be someone who disobeys his prophet, then, his case rests with the forgiveness and mercy of Allah. If disobedience referred to here is taken to be restricted to evils deeds, a form of disobedience to Allah in practice, then, the meaning is obvious, that is, they too could hope to be forgiven by His good grace. And if disobedience is taken to mean disbelief, denial and rejection, then, equally obvious is the fact that Sayyidna Ibrahim (علیہ السلام) had already been told that there was no forgiveness for the Kafir (disbeliever) and Mushrik (one who ascribes partners to Allah) and that he should not intercede on behalf of them. After that, expressing the hope of their forgiveness cannot be correct. Therefore, in Al-Bahr Al-Muhit, it was said: At this place, Sayyidna Ibrahim (علیہ السلام) has not used words which would suggest a recommendation or prayer. He did not say that they be forgiven. Nevertheless, he was a prophet with abounding mercy which encompasses his disbelievers too. Every prophet wishes from the deep recesses of his heart that no one should ever be subjected to Divine punishment, not even a disbeliever. So, it was this elemental wish of his that he expressed when he said: 'then You are Most Forgiving, Very Merciful.' He did not say precisely that they be forgiven and treated mercifully. This is similar to what Sayyidna ` Isa (علیہ السلام) said about the disbelievers of his community: وَإِن تَغْفِرْ لَهُمْ فَإِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ (and if You forgive them, then, You are the Mighty, the Wise - 5:118) which, in other words, would mean: If You were to for-give them, then, You have the Might and the Wisdom. You can do everything and there is no one to stop You.
Thus, these two blessed souls did not take the initiative of recommending forgiveness for disbelievers as it was contrary to the etiquette due before Allah. But, at the same time, they also did not say that those disbelievers be punished by Him. Instead of doing that, they remained respectful yet, in a manner of their own, gave vent to their elemental wish that they too may be forgiven.
Injunctions and Instructions
As for a du', (prayer) everyone makes it. But, everyone does not know how to. The prayers made by the blessed prophets are lesson-oriented. They teach us how to ask. And they tell us what is worth asking for. This prayer by Sayyidna Ibrahim (علیہ السلام) is in two parts. The first part pleads that Makkah be made the city of peace, free of all security threats, while the second part seeks that he and his children be de-livered from idol-worship forever.
If we think about it, these are the two very basic principles of human betterment - because, should human beings remain insecure where they live or remain under the apprehension that their country would be at-tacked by an enemy, their lives can never be pleasant, neither materially, nor spiritually. Everything done in this world, for profit or pleasure, depends on peace. There can be no two opinions at least about that. A person threatened by all sorts of dangers to his peace and security would naturally find the best of blessings he is surrounded with - dining and re-tiring in palaces, villas and mansions with possession and wealth abounding - all too sour to savor.
Even in terms of one's religious orientation, one can show his obedience to Divine commands only when one has the necessary peace to do so.
Therefore, in the first prayer made by Sayyidna Ibrahim (علیہ السلام) ، included there are all aspects of human well-being, whether material or spiritual. Through this one sentence uttered by the Friend of Allah, Sayyidna Ibrahim, may the blessing of Allah and peace be upon him, he has asked for his children everything that matters in this world.
We also learn from this prayer that emotional concern for one's children, and the arrangement of economic sufficiency and comfort for them is one of the obligations placed on the father, to the best of his ability and capacity. To make efforts for this purpose is not contrary to (what has been said about) Zuhd (having no greed for the worldly pleasures).
Then comes the second prayer. This too has great comprehensiveness because Shirk and idol-worship are sins for which there is no forgiveness, therefore, he has asked for being shielded against them. If a sin gets to be committed after that, it can also be expiated through other deeds, and such sins could also be forgiven through someone's intercession. And if we take the 'worship of idols' mentioned in the text in its broader sense as taken by the noble mystics, that is, everything which makes man heedless to Allah is his idol, and overcome by its love, when man takes the initiative and disobeys Allah, this then is, in a way, its worship. So, in this prayer, that is, to be kept away from idol-worship, there is a coverage of being kept away from all sins. It is in this sense that some noble mystics of Islam have admonished their self against heedlessness and disobedience to the Creator; or, as the great Gnostic Rumi says: 'Every (evil) desire is an idol in your way.'
And preserve me (My Lord!) O my Lord! (Lo! they have led many of mankind astray) i.e. they were made to lead many people astray; it is also said that this means: many people went astray because of them. (But whoso followeth me) whoever follows my religion and obeys me, (he verily is of me) he follows my religion. (And whoso disobeyeth me) whoever opposes my religion, (still Thou art Forgiving) of whoever repent of among them, (Merciful) towards whoever dies repentant.