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Unseen and visible, or concealed and manifested, are the same for Allah. The verse, as His Atributes, says :"... Knower of the Unseen and the visible, ..." The basis of the sovereignty of Allah is on His Wisdom and Knowledge. On the Day of Resurrection, the splendour and appearance of Allah's Power will be manifested to everybody, since ordinary means are not effective there. For this very reason, His Power will be manifested more. Thus, since the Creator and Administrator of the world of existence is both wise and Aware, then do obey Him. The verse says : He is the All-Wise, the All-Aware." However, by the blown of the Trumpet, the order of the universe will be ruined, but the reckoning and the exact records will remain fixed and proper. * * * (74) وَ إِذْ قالَ إِبْراهِيمُ لِأَبِيهِ آزَرَ أَ تَتَّخِذُ أَصْناماً آلِهَةً إِنِّي أَراكَ وَ قَوْمَكَ فِي ضَلالٍ مُبِينٍ 74. " And (remember) when Abraham said to his father 'Azar: ' Do you take idols for gods ? Verily I see you and your people in manifest error '." Commentary : The Arabic word /'ab/ ordinarily means 'father', but it is also applied with the sense of mother's grandfather, uncle, and educator. According to the statement of the Messenger of Allah (p.b.u.h.) who said : " Ali and I both are the fathers of this community ", it is understood that 'Azar was Abraham's uncle, not his father. Abraham's ancestors were totally monotheists. This meaning has also been cited by Tabarsy, 'Alusi and Suyuty, the sunnite scholars, saying that 'Azar was not Abraham's father. Moreover, Abraham supplicated for his father and mother: " O our Lord ! grant me and my parents protection ..." (1) This is in the case that no Muslim is rightful to supplicate for a pagan, even if the disbeliever is his family member. Abraham's seeking forgiveness for his uncle, 'Azar, had also been before the time that his belief in polytheism became manifest. So, when Abrahan (a.s.) realized that 'Azar was not a person to accept the truth, he (a.s.) denounced from him and departed. The Qur'an in this regard says: " And 'Ibrahim asking forgiveness for his sir was only owing to a promise which he had made to him; but when it became clear to him that he was an enemy of Allah, he declared himself to be clear of him ..." (2) From what was said above, it is understood that the word /'ab/, mentioned in this verse, does not mean father. Besides, the name of Abraham's father, as recorded in history books, has been 'Tarukh', not 'Azar. (Al-Mizan, Majma'-ul-Bayan, and Jawami'-ul-Jami') In the meantime, some Islamic traditions denote that father and the ancestors of the Prophet of Islam (p.b.u.h.) up to Hadrat 'Adam wholly were monotheists. It has been narrated from the Prophet himself (p.b.u.h.) who said: " Ceaselessly Allah, the Sublime, transported me from the purified loins of men into the purified wombs (of mothers), and never He polluted me with the filth of paganism ". (cited in Jawami'-ul-Jami', the commentary book) A large number of Sunnite and Shi'ite commentators have pointed out this tradition in their books. A few of them are : Tabarsi, in Majama'-ul-Bayan; Neyshaburi, in Qara'ib-ul-Qur'an; Fakhr-i-Razi, in Tafsir-ul-kabir; and 'Alusi, in Ruh-ul-Bayan. There are some points which should be noted here carefully :1. In the style of invitation to the Truth, close relatives should be invited first. " And (remember) when Abraham said to his father 'Azar : ..." 2. In facing and treating others, the scale is the Truth, not the age, nor being experimented, nor abundance of people. Therefore, Abraham has clearly explained the Truth for his uncle, who was older than him, and has warned him, too. 3. Idolatry is a deviation that both alert consciences and intellect criticize it. ... ' Do you take idols for gods ? ..." "... Verily I see you and your people in manifest error '." * * * (1) Sura 'Ibrahim, No. 14, Verse 41. (2) Sura At-Taubah, No. 9, Verse 114 (75) وَ كَذلِكَ نُرِي إِبْراهِيمَ مَلَكُوتَ السَّماواتِ وَ الْأَرْضِ وَ لِيَكُونَ مِنَ الْمُوقِنِينَ 75. " And thus did we show Abraham the dominions of the heavens and the earth and that he might be of those who are sure." Commentary : The Qur'anic word /malakut/ is derived from /mulk/ to which two particles of emphasis and exaggeration are added. The holy phrase: ' The dominions of the heavens and the earth ', mentioned in the verse, means the true and absolute ownership of the heavens and the earth. It is cited in Atyab-ul-Bayan upon the commentary of the Qur'an that the worlds are divided into four categories : ' Lahut' (the world of Divine Essence of which none knows save Allah), Jabarut, (the world of incorporeal beings), 'Malakut' (the world of bodies), and 'Nasut' (the world of generation and corruption with changes and transformations). Mu'jam-ul-Wasit, an Arabic Dictionary, announces that /Malakut/ is 'the world of secrets, orders, wonders, and the world of Unseen'. 'Alusi says that 'the dominions of the heavens' means 'their wonders'. By seeing the dominions of the heavens and the earth, Abraham was fairly acquainted with the way of treatment, creation, wisdom, and Lordship of Allah. " And thus did we show Abraham the dominions of the heavens and the earth and that he might be of those who are sure." According to the statement of Imam Baqir (a.s.); Allah bestwed such a light and ability upon the eyes of Abraham that he could see what was inside the depth of the heavens and the earth.(1) Of course, whoever recognizes the Truth and invites others to it, without being afraid of anything, Allah bestows upon him ' a heavenly sight', (like Abraham (a.s.) whom the holy verse referred to). (1) Nur-uth-Thaqalayn, Vol. 1, P. 734, Tradition 138 (76) فَلَمَّا جَنَّ عَلَيْهِ اللَّيْلُ رَأى كَوْكَباً قالَ هذا رَبِّي فَلَمَّا أَفَلَ قالَ لا أُحِبُّ الْآفِلِينَ 76. " So when the night outspread over him, he saw a star. He said : ' This is my Lord.' But when it set, he said: ' I do not like the setting ones." Commentary : Abraham's Dispute with Pagans:When Abraham was disputing with the polytheists, he wanted to show condescension and softness in discussion, in order to reject the belief of the opposite party. He did not believe, of course, in what he told them because it was against his infallibility. Stating 'O my people !' in the second verse after the abovementioned one, is a sign of condescension in saying 'This is my Lord'. It was also for this reason that when he saw the setting of the moon and the sun, he said : "... Surely I am quit of that you associate (with Allah)' ..." (verse 78), and he did not say 'that I associate'. A thing that has rising and setting, is objective to some regularities, not in a position of subjugating them. A thing which has movement is 'creatable' and a creatable thing cannot be God. At first, Abraham temporarily expresses its acceptance in order that he can reasonably reject it later. Such a reasoning, in deed, is one of the best methods of preaching and awakening the innate dispositions, actuating the minds and thoughts, and paying attention to sentiments. Again, it causes us to understand that the true beloved is the one who is not captive to place, time and varieties, and also is not temporary, limited, and numerous. " So when the night outspread over him, he saw a star. He said : ' This is my Lord.' But when it set, he said: ' I do not love the setting ones." * * * (77) فَلَمَّا
رَأَى الْقَمَرَ بازِغاً قالَ هذا رَبِّي فَلَمَّا أَفَلَ قالَ لَئِنْ لَمْ
يَهْدِنِي رَبِّي لَأَكُونَنَّ مِنَ الْقَوْمِ الضَّالِّينَ 77. " Then when he saw the moon uprising, he said: 'This is my Lord !' But when it set, he said : 'If my Lord does not guide me I shall surely be of the people gone astray.' " 78. " And when he saw the sun uprising, he said : 'This is my Lord; this is greater !' But when it set, he said : 'O my people ! surely I am quit of that you associate. (with Allah) '." 79. " Verily I have turned my face (myself wholly) toward Him Who created the heavens and the earth, being upright, and I am not of the idolaters." (1) Commentary : When Abraham saw that people used to worship idols and adored the sun, the moon and stars, he decided to aware them of their fault and to open the window of their insight. He tried to show them the way of thinking and reasoning, so that they could realize that none of the things they were worshipping had eligibility of being worshipped, since all of them were creatable. Abraham (a.s.) said: " This is my Lord ! " This phrase is the statement of a person who intends to show condescension to his opponent. He (a.s.) knows that the opposite party's belief is wrong, but, without showing any religious prejudice about his own creed, he narrates that peron'swrong idea in order to encourage him towards the truth and to clear out his heart from falsehood. Thus, by reasoning in the next sentence, Abraham (a.s.) has proved the invalidity of the belief of the opposite party. Abraham (a.s.) told those people: " I do not love the setting ones ". He meant he did not like worshipping those gods which were covered with such curtains, because those qualities belonged to the corporeal substances. They were some evidences to their being creatable. "... he said: ' If my Lord does not guide me, I shall surely be of the people gone astray '." Abraham stated this sentence as a warning to his people. He (a.s.) annouced that whoever takes the moon, which, like other stars, is a setting one, as his god, is among the astray ones. And, there is no guide to the truth save the Grace and Mercy of Allah. * * * " And when he saw the sun uprising, he said : 'This is my Lord; this is greater !' ..." Abraham, seeing the sun, said that it was greater (than the others). He has also stated this phrase to show condescension and softness from himself to his opposite party, but after that he said : "... 'O my people ! surely I am quit of that you associate (with Allah)'." He implied that he disliked those corporeal substances which they had taken as partners of their Creator. * * * Then, Abraham (a.s.) continued saying :" Verily I have turned my face (myself wholly) toward Him Who created the heavens and the earth, ..." That is, I have believed in the One Who has created the heavens and the earth. These phenomena themselves indicate that Allah, the Creator, has brought them forth and runs their different circumstances and regularities Himself. He (s.w.t.) specifies their way and appoints the times of their risings and settings. Hense, I have turned my self wholly to His Lordship sincerely, and I am not one of the polytheists. "... being upright, and I am not of the idolaters." The Qur'anic term /hanif/ (upright) is derived from /hanafa/ with the sense of 'sincere' and 'without any deviation'. Also, the Arabic word /fatara/ (created) originally means : 'cleared'. It may refer to some meaning which is found in the modern science. It suggests that, at first, the universe had been in the form of a single mass. After that, the mass cleft into some separate parts and the celestial bodies came into existence one after another. * * * (1) The Arabic term /baziq/ is derived from the
word /bazaqa/ with the meaning of 'to cleave and cause to flow blood'. As if,
rising of the sun or the moon cleaves the curtain of darkness and causes to
appear a slight reddish colour around itself. (80) وَ حاجَّهُ قَوْمُهُ قالَ أَ تُحاجُّونِّي فِي اللَّهِ وَ قَدْ هَدانِ وَ لا أَخافُ ما تُشْرِكُونَ بِهِ إِلاَّ أَنْ يَشاءَ رَبِّي شَيْئاً وَسِعَ رَبِّي كُلَّ شَيْءٍ عِلْماً أَ فَلا تَتَذَكَّرُونَ 80. " And his people disputed with him. He (Abraham) said: ' Do you dispute with me about Allah while He has guided me ? And I do not fear of what you associate with Him; unless my Lord wishes for something. My Lord includes everything in His knowledge. Will you not then remember? ' " Commentary : Abraham (a.s.) continued his dispute with his people, the idolaters. Pointing to that circumstance, the Qur'an says : " And his people disputed with him. ..." Then, in answer to them, Abraham told them why they argued with him and opposed him about Allah while He had guided him unto the path of monotheism under the light of some logical and clear evidences. The verse says : "... He (Abraham) said: ' Do you dispute with me about Allah while He has guided me ? ..." It is clearly understood from this verse that Abraham's people, who were idol worshippers, tried hard and did their best to pervert him from his belief as much as it was possible for them. That was why they threatened him to the retribution and wrath of their gods and idols. They frightened him (a.s.) of them because of his opposition with them. This meaning is understood from the rest of the verse. The Qur'an, from the tongue of Abraham, says that he does not fear of the idols that they worshipped, because idols have no power to harm anyone unless Allah wishes something. The verse says : "... And I do not fear of what you associate with Him; unless my Lord wishes for something. ..." By saying this phrase, it seems that Abraham wants to prevent some probable happenings and to say that supposing some harms and adventures come to him when he is busy with those struggles, they do not concern the idols, but they concern the Will of Allah. Then, Abraham continues saying that the knowledge of Allah, his Lord, is so vast and inclusive that it envelops everything. And, finally, in order to move their thought and contemplation, the statement addresses them, saying : "... Will you not then remember ? ' " * * * (81) وَ كَيْفَ أَخافُ ما أَشْرَكْتُمْ وَ لا تَخافُونَ أَنَّكُمْ أَشْرَكْتُمْ بِاللَّهِ ما لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطاناً فَأَيُّ الْفَرِيقَيْنِ أَحَقُّ بِالْأَمْنِ إِنْ كُنْتُمْ تَعْلَمُونَ 81. " And how should I fear what you have associated, while you do not fear that you have associated with Allah that for which He has not sent down any authority to you ? Which of the two parties has more right to security if you have any knowledge ? " Commentary : Again, the Qur'an begins reproaching their manner and belief, where it says :" And how should I fear what you have associated, ..." Why do you force me to fear from these hand made idols of yours, while it is entirely clear that they have neither gaining nor harm ? But you have not been afraid of the Lord Who is able to give human beings benefit and harm. You dare His Essence and associate some mean beings with Him, and you do worship them. That is, how could I fear your infidelity ? I hate your disbelief, therefore, I have no scare, and Allah does not take me to task for your indecent behaviour. It is you who are entangled with polytheism, and therefore, it is you who should fear. "... while you do not fear that you have associated with Allah that for which He has not sent down any authority to you ? ..." There have been sent down no evidence from the side of Allah to confirm what you have associated with Him. This fact is understood from this verse that whoever says a statement or follows a religion but he has no reason for it, he is in falsehood. We have reasonably known Allah and stand for worshipping towards Him. Are we more worthy of security or idol-worshippers who prostrate before idols and persist on this wrong belief zealously ? If they apply their intellect, this fact will be manifested to them and they will distinguish between right and wrong. The verse says : "... Which of the two parties has more right to security if you have any knowledge ? " (82) الَّذِينَ آمَنُوا وَ لَمْ يَلْبِسُوا إِيمانَهُمْ بِظُلْمٍ أُولئِكَ لَهُمُ الْأَمْنُ وَ هُمْ مُهْتَدُونَ 82. " Those who believe and do not cloack their Faith with iniquity, those are they for whom is security, and they are guided aright." Commentary : In the previous verse, this question was referred to indicating whether the monotheists are secured from the punishment of Allah, or polytheists. Now, in this verse, in answer to that question, the Qur'an announces that those are more secured from the punishment of Allah who have known Him and testified Him. Such people have recognized their duty and have not mixed their belief with polytheism. " Those who believe and do not cloack their Faith with iniquity, those are they for whom is security, ..." This group, who are secured from the side of Allah, have been issued the decree of being found salvation. "... and they are guided aright." However, according to the opinions of many commentators, and basing on some Islamic traditions and narrations, the objective meaning of the term /zulm/, mentioned in this verse, is iniquity. Their evidence is Sura Luqman, No. 31, Verse 13, which says : "... Verily polytheism is a grievous iniquity." Also, some Islamic literature denotes that, next to the Faith, putting the divine leaders aside and referring to other than them is an aspect of injustice. (Tafsir Nur-uth-Thaqalayn). * * * Section 10The other Apostles followed Abraham's footstepsApostles followed Abraham's footsteps - The other Apostles. (83) وَ تِلْكَ حُجَّتُنا آتَيْناها إِبْراهِيمَ عَلى قَوْمِهِ نَرْفَعُ دَرَجاتٍ مَنْ نَشاءُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ 83. " And such was Our argument which We gave to Abraham against his people. We raise up in degrees whom We please; verily your Lord is All-Wise, All-Knowing." Commentary : This verse points to the entire former discussions which have been stated by Abraham upon the subject of Unity and the act of opposition against polytheism. It says : " And such was Our argument which We gave to Abraham against his people. We raise up in degrees whom We please; ..." Then, to complete this meaning, it says : "... We raise up in degrees whom We please; ..." But, in order that there comes forth no mistake and some persons do not think that Allah discriminates unjustly in this raising up in degrees, it says : "... verily your Lord is All-Wise, All-Knowing." Therefore, He is aware of the degrees that He gives. They are given due to eligibility and according to the standards of wisdom. No one may enjoy them unless the one is eligible. * * * A Few Explanations :1. The Arabic term /labasa/, mentioned in the previous verse, No. 82, means : 'to cover'. This meaning denotes to the fact that since 'Faith' is something innate in human beings, it is not vanishable, but some mists may cover it. 2. Iniquity is the calamity of Faith, and it has a negative effect. 3. Forsaking injustice is the secret of guidance, while cruelty causes that guidance to be hindered. 4. Protecting the Faith is more important than the Faith itself, because the real security is possible to exist only under the light of Faith and justice. 5. Neither the cruel believers have been guided, nor the faithless advocators of Justice. 6. A monotheist, who stands against the perversions of the society by proofs and reasonings, deserves some elevations. Now, it is necessary to know that the Divine degrees are given wisely. The verse says: "... We raise up in degrees whom we please; ..." * * * (84) وَ وَهَبْنا لَهُ إِسْحاقَ وَ يَعْقُوبَ كُلاًّ هَدَيْنا وَ نُوحاً هَدَيْنا مِنْ قَبْلُ وَ مِنْ ذُرِّيَّتِهِ داوُدَ وَ سُلَيْمانَ وَ أَيُّوبَ وَ يُوسُفَ وَ مُوسى وَ هارُونَ وَ كَذلِكَ نَجْزِي الْمُحْسِنِينَ 84. " And We bestowed upon him (Abraham) (issues like) Isac and Jacob, each one We guided; and Noah We guided before; and of his seed David and Solomon, Job and Joseph, Moses and Aron (We appointed prophets), and thus do We reward the doers of good." Commentary : From this verse on, a part of favours that Allah had bestowed upon Abraham are referred to. Those favours are righteous offsprings, and an eligible and fruitful family which is one of the greatest Divine merits. At first, it says : " And We bestowed upon him (Abraham) (issues like) Isac and Jacob,..." Then, in order to show that the honour of these two Prophets does not lie only in the matter that they were the progenies of the Prophet, but they themselve had fixed the light of guidance in their hearts by their own correct thoughts and righteous deeds, it says : "... each one We guided ..." Next to this meaning, in order that nobody imagines that there had not been any advocator for monotheism during the periods before Abraham, and that this matter has begun from the time of Abraham, the verse continues saying : "... and Noah We guided before; ..." In fact, by pointing to the situation of Noah (a.s.), who is one of Abraham's ancestors, and the situation of a group of the prophets, who are from among his descendents and his offsprings, the Qur'an defines the high position of Abraham from the view point of 'heritage and nobility', and 'the fruit' of personality. Following that, it mentions the names of several prophets who are from the seed of Abraham. At first, it says :"... and of his seed David and Solomon, Job and Joseph, Moses and Aron (We appointed prophets) ..." So, at the end of the verse, the statement of the holy verse continues as follows : "... and thus do We reward the doers of good." Thus, the Qur'an makes it clear that their rank and position existed as a result of their own good deeds. * * * (85) وَ
زَكَرِيَّا وَ يَحْيى وَ عِيسى وَ إِلْياسَ كُلٌّ مِنَ الصَّالِحِينَ 85. " And Zakariya and John and Jesus and Elias; each one (of them) was of the righteous." 86. " And Ishmael and Elisha and Jonah and Lot, and everyone (of them) did We prefer above all beings." 87. " And from among their fathers and their descendants and their brethren, and We chose them and guided them into the straight way." Commentary : Following the previous names of prophets, through the first verse of the verses mentioned above, the Qur'an refers to the names of some other prophets. It says : " And Zakariya and John and Jesus and Elias; each one (of them) was of the righteous." The purpose of the verse is that the ranks of these prophets were not given obligatory or ceremonial, but they obtained personality and greatness with Allah because of their own righteous deeds. * * * (6)
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