Abbas - Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
(His people argued with him) regarding their gods and threatened him by them so that he would leave the religion of Allah. (He) Abraham (said: Dispute ye with me concerning Allah) do you argue with me in favour of your gods and threaten me so that I might leave the religion of my Lord (when He hath guided me) to His religion? (I fear not at all that which ye set beside Him) i.e. idols (unless my Lord willeth aught) to take away the knowledge from my heart such that I fear what you do. (My Lord includeth all things in His knowledge) my Lord knows that you do not follow the Truth: (Will ye not then remember) take admonition from the warning I am telling you about?
But his people disputed with him, they argued with him about his religion and threatened him that the idols would strike him with evil if he abandoned them. He said, ‘Do you dispute with me (read a-tuhājjūnnī, or a-tuhājūnī where one of the two letters nūn is omitted, the nūn which grammarians refer to as nūn al-raf‘, ‘the nūn of [modal] independence’, and which the Qur’ānic reciters refer to as nūn al-wiqāya, ‘the nūn of preservation’); do you argue with me, concerning, the Oneness of, God when He, exalted be He, has guided me, to it? I have no fear of what you associate with Him, in the way of idols, that they might strike me with some evil, since they have no power to do anything, unless my Lord wills something, harmful to befall me and it does. My Lord encompasses all things through His knowledge; will you not remember, this and believe?
But his people disputed with him, over [his] denial of the effective power of celestial bodies and engendered beings and [over] shunning the worship of all that is besides God. He said, 'Do you dispute with me concerning God when He has guided me, to the affirmation of His Onenessḍ I, shall, have no fear of what you associate with Him, and [what] you claim of its effective power, ever, except, at the moment, that my Lord should will something, to befall me from its part in the way of some mishap or harm, but that would be from Him [in reality] and with His knowledge, not from it. My Lord encompasses all things through His knowledge, knowing my state and wherein lies my welfare: if in His knowledge He should deem it better for me to suffer harm from its part, He will do so; will you not remember, and thus distinguish between what is incapable and one who is Powerfulḍ
(Do you dispute with me about Allah while He has guided me). The Ayah means, do you argue with me about Allah, other than Whom there is no god worthy of worship, while He has guided me to the Truth and made me aware of it Therefore, how can I ever consider your misguided statements and false doubts Ibrahim said next,
(and I fear not those whom you associate with Allah in worship. (Nothing can happen to me) except when my Lord wills something.) Ibrahim said, among the proofs to the falsehood of your creed, is that these false gods that you worship do not bring about any effect, and I do not fear them or care about them. Therefore, if these gods are able to cause harm, then use them against me and do not give me respite. Ibrahim's statement,
إِلاَّ أَن يَشَآءَ رَبِّى شَيْئاً
(except when my Lord wills something.) means, only Allah causes benefit or harm.
وَسِعَ رَبِّى كُلَّ شَىْءٍ عِلْماً
(My Lord comprehends in His knowledge all things. ) meaning, Allah's knowledge encompasses all things and nothing escapes His complete observation,
(Will you not then remember) what I explained to you, considering your idols as false gods and refraining from worshipping them This reasoning from Prophet Ibrahim is similar to the argument that Prophet Hud used against his people, `Ad. Allah mentioned this incident in His Book, when He said,
(They said: "O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil.'' He said: "I call Allah to witness - and bear you witness - that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has grasp of its forelock. Verily, my Lord is on the straight path (the truth).'') 11:53-56 Ibrahim's statement,
وَكَيْفَ أَخَافُ مَآ أَشْرَكْتُمْ
(And how should I fear those whom you associate...) means, how should I fear the idols that you worship instead of Allah,
(while you fear not that you have joined in worship with Allah things for which He has not sent down to you any Sultan.) meaning, proof, according to Ibn `Abbas and others among the Salaf. Allah said in similar Ayat;
((So) which of the two parties has more right to be in security If you but know.) means, which of the two parties is on the truth, those who worship Him in Whose Hand is harm and benefit, or those who worship what cannot bring harm or benefit, without authority to justify worshipping them Who among these two parties has more right to be saved from Allah's torment on the Day of Resurrection Allah said,
(It is those who believe and confuse not their belief with Zulm (wrong), for them (only) there is security and they are the guided.) Therefore, those who worship Allah alone without partners, will acquire safety on the Day of Resurrection, and they are the guided ones in this life and the Hereafter.
Shirk is the Greatest Zulm (Wrong)
Al-Bukhari recorded that `Abdullah said, "When the Ayah,
وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ
(and confuse not their belief with Zulm (wrong).) was revealed, the Companions of the Prophet said, `And who among us did not commit Zulm against himself' The Ayah,
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
(Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed.) 31:13, was later revealed.'' Imam Ahmad recorded that `Abdullah said, "When this Ayah was revealed,
(And how should I fear those whom you associate in worship with Allah (though they can neither benefit nor harm), while you fear not that you have joined in worship with Allah things for which He has not sent down to you any Sultan. (So) which of the two parties has more right to be in security) Allah has testified Ibrahim's statement and affirmed security and guidance, saying;
(And that was Our proof which We gave Ibrahim against his people. We raise in degrees whom We will.) And;
إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
(Certainly your Lord is All-Wise, All-Knowing.) He is All-Wise in His statements and actions, All-Knower of those whom He guides or misguides, and whether the proof was established against them or not. Allah also said,
(Truly! Those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them -- until they see the painful torment.) 10:96-97 This is why Allah said here,
إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ
(Certainly your Lord is All-Wise, All-Knowing.)
Maududi - Sayyid Abul Ala Maududi - Tafhim al-Qur'an
Ghaib is all that is hidden from the naked eye and cannot be seen and Shahadat is all that is visible to it. peace be upon him) and deprived them of the satisfaction they had with the creed of shirk. This meant to show that the Prophet Muhammad (Allah's peace be upon him) and his followers were in the position of Prophet Abraham and their opponents were in that of the ignorant people who had a dispute with him. The argument was so subtle that it took, so to speak, the wind out of their sails and put them in such an awkward position that they did not know what to answer. This showed beyond all doubt that they were following a way opposed to that of Abraham (Allah's peace be upon him) whom they held in great reverence and regarded as their ancestor and Prophet. Thus they were placed in the awkward position of his opponents.
That is, "Just as the phenomena of Nature are daily before your eyes and the Signs of God are being shown to you, so were these before Abraham (Allah's peace be upon him). But you, like blind men, do not see anything inspite of looking at them. The same stars, the samemoon and the same sun rise and set before your eyes, but they leave you, as far away from the Reality at the time they set as you were at the time they rose. But when Abraham saw with his mind's eyes these very phenomena of Nature, he reflected upon them and came to know of the Reality.
In order to understand the true nature of the dispute between the Prophet Abraham and his people mentioned in this passage and others in the Qur'an, one should keep in view the religious and social conditions of his time. Now that Ur, the brith place of the Prophet Abraham, has been unearthed by modern archaeologists, it has helped reveal the real conditions prevailing in that land during that age. Sir Leonard Woolley has published the results of this research in this regard in his book, "Abraham", London, 1935. A resume of the same, (which has been translated into English from the Tafhim-ul-Qur 'an, is given below:
It has been estimated that round about the year 2100 B.C. which is now generally regarded by scholars as the period of Prophet Abraham, the population of Ur was nearly 250,000; it might even have been 500,000. It was a flourishing industrial and business center. On the one side, it attracted trade goods from as far off places as Pamir and Nilgiri, and on the other, it had trade relations with Anatolia. The State, whose capital it was, extended a little less to the north and a little more to the west of modern ' Iraq. The people were mostly craftsmen and merchants by profession. The inscriptions of the age that have been deciphered from the archaeological remains show that they had a materialist outlook on life; their main object of life was to amass wealth and make merry. They practiced usury and were wholly absorbed in business. They regarded one another with suspicion and resorted to litigation on minor grounds. Their prayers to their gods generally consisted of supplications for long life, prosperity and flourishing business. The population was divided into three classes:
(1) The Amelu : This was the highest class which consisted of the priests, state officials and military officers, etc.
(2) The Mushkenu : These were the merchants, craftsmen, and farmers.
(3) The Ardu : The slaves.
The Amelu class enjoyed special distinctions and privileges: they had greater rights both in the criminal and in the civil law than those of other people and their life and property were held sacred and precious.
Such was the city and the society in which the Prophet Abraham opened his eyes. According to the Talmud, he was a member of the Amelu class, and his father was the chief official of the state (Please see also Al-Baqarah: E.N. 290).
The tablets excavated at Ur mention the names of about 5,000 gods. Each city had its own god and also a special deity, who was regarded as the chief god or the city god and was entitled to greater reverence than the others. The city god of Ur was "Nannar" (the moon god) and scholars of the later ages have also called this city "Qamrinah" after that god. The other big city was "Larsah" which afterwards became the seat of government instead of Ur; its chief god was "Shamash" (the sun god). Under these chief gods there were many minor gods also, most of whom had been adopted from among the stars and planets and a few from among the earthly objects. People thought that their prayers for less important things were granted by these minor gods. The symbols of all these heavenly and earthly gods and goddesses had been formed in the shape of idols and all rites of worship were performed before them.
The idol of "Nannar" had been kept in a grand shrine built on the highest peak at Ur and near it the sanctuary of his wife "Ningil" had been built. The shrine of "Nannar" was just like a royal palace where every night a different female worshiper would go and become his bride. Thus there lived a large number of women in the shrine who had been dedicated to the god and their position was no better than religious prostitutes. The woman who would sacrifice her virginity in the name of the "god" was regarded very respectable. The common belief was that a women must surrender herself at least once in her lifetime to another man "in the way of god" in order to attain salvation. It is obvious that the people to benefit most from this religious prostitution were the male priests themselves.
"Nannar" was not merely a god; he was the biggest landlord of the country, the biggest merchant, the biggest craftsman and the chief executive of the country's political life, for a very large number of gardens, houses and fields had been dedicated to his shrine. Besides the income from these sources, farmers, landlords and merchants also brought their offerings of corn, milk, gold, cloth, etc., to the shrine. Naturally there was a big staff to look after these offerings.
Many factories were run and business on a large scale was done on behalf of the Temple. The highest court of justice had been established in the shrine and the priests acted as judges and their judgments were regarded as from "God". The royal dynasty also derived its sovereignty from "Nannar", who was the real sovereign. The king ruled over the country on his behalf and was, therefore, himself raised to the rank of a deity and worshiped like the other gods.
The dynasty which was ruling over Ur in the time of the Prophet Abraham had been founded by Ur-Nammu who in 2300 B.C. had established a vast empire, which extended to Susa in the east and to Lebanon in the west. It was from him that the dynasty received the title of Nammu which became Namrud in Arabic. After the emigration of the Prophet Abraham this dynasty and this nation were visited by continuous disasters. Their downfall was hastened by the destruction of Ur and the capture of Namrud along with the idol of Nannar by the people of Elam. Then the Elamis established their rule at Larsah which dominated over the land of Ur also. The last blow was dealt by Babylon, which had grown powerful under an Arab dynasty and brought both Larsah and Ur under its control. As a result of this downfall, the people of Ur lost their faith in Nannar who had failed to protect them from humiliation, shame and ruin.
Nothing can be said with certainty about the response the people of this !and made to the teachings of the Prophet Abraham after his emigration, but the law promulgated in 1910 B.C. by Hamurabi (Amraphel of Gen. xiv), king of Babylon, bears evidence that it had been influenced directly or indirectly by the Guidance of Prophethood. A pillar inscribed with this complete Code was discovered by a French archaeologist in 1902 A.D. and its English version was published in 1903 A.D. by C. H. W. John under the title, "'The Oldest Code of Law." Most of the principles and details of this Law and the Law of the Prophet Moses, are, in general, alike.
If the results of the archaeological research, which has been carried out so tar, are correct, one thing that clearly stands out is that shirk was not merely a religious belief and basis of polytheistic rituals with the people of Abraham but it was indeed the very basis of their economic, cultural, political and social system of life. In contrast to this, the Message of the Prophet Abraham not only clearly struck at the root of idol-worship, but also hit hard upon the sovereignty and worship of the royal dynasty and the social, economic and political status of the priests and nobles and the collective life of the whole country. Therefore, the acceptance of his invitation had far-reaching implications: It called for a complete metamorphosis of the prevailing social pattern and demanded its re-construction on the basis of Tauhid. That is why, as soon as the Prophet Abraham (Allah's peace be upon him) began to deliver the Message, the common people and the nobles, the priest class and Nimrod, all stood up together to suppress his voice which gave rise to the bitter dispute, mentioned in the Qur'an.
In vv. 76 - 78, the way of thinking which led the Prophet Abraham (Allah's peace be upon him) to the Reality before his appointment as a Messenger of Allah has been stated. It teaches that if a person uses his brain and eyes rightly, he can reach the Reality, even if he is born and bred, like Prophet Abraham, in surroundings surcharged with shirk in which one might have had no chance of learning anything about the Oneness of God. The only condition is that one makes the right sort of observation of the phenomena of Nature and reflects upon them carefully and exercises one's reasoning to reach the truth by a connected, logical train of thought. It appears from the preceding verse that the Prophet Abraham, from the beginning of his conscious life, was surrounded by the people, who worshiped the stars, the moon and the sun. It was, therefore, natural that the starting point of his search for the truth should be the question: Can any of these objects really be the Lord and Sustainer? That is why his thinking centered round this question and when he discovered that all the gods of his people were bound tightly by an un-alterable law and were revolving in accordance with it, he came to the inevitable conclusion that none of these gods possessed, in the least, any quality that might entitle it to be the Lord. The Lord and Sustainer is only that One, Who has created them and bound them to His own obedience.
The wording in which the event has been couched, has generally given rise to an objection. "When the night outspread over him, he saw a star and said.... I am not one of those who set up partners with God. " The question arises in the mind of the common reader: Did the night not outspread over Prophet Abraham every day of his life ever since he was a child and did he not see the stars, the moon and the sun rise and set before this particular occasion? Though he saw them every night, it is obvious that he began to deliberate like this only when he had attained his maturity. Why has then the event been described in such a way ("...... When the night outspread over him) as to give rise to the doubt as if he had never seen the stars and the moon and the sun ever before this? As such an assumption cannot hold good in ordinary circumstances, some people have had to invent an extraordinary story to remove this seeming anachronism. They say that the Prophet Abraham was born and brought up in a cave, where it was arranged that he should not see the stars, the moon and the sun before he attained his maturity. The matter, however, is so simple that it does not need the invention of a fantastic story to explain it. It can be easily understood by a well-known incident in the life of Newton. One day when he saw an apple fall down from the tree to the ground, his mind suddenly turned to the problem: Why do things fall down to the ground? At last his deliberation led him to formulate and prove the law of gravity. Here, too, the question might arise: Had not Newton ever seen anything falling to the ground before this incident? it is obvious that he must have seen many things fall to the ground many times before this. How is it then, that the fall of that particular apple on that particular day stirred up that particular mental activity which the daily fall of hundreds of things to the ground had not roused before this? The simple answer is that the minds are not always excited in the same way by the same kind of observations. Many a time, it so happens that one sees a thing over and over again but that does not stir up one's mind to any mental activity; then there comes a moment when the sight of that very thing diverts the mental activity towards a particular problem. Or, if one's mind is engaged in the solution of a problem and one suddenly catches sight of a particular thing which had always been before one's eyes, it excites the mind to a mental activity that helps solve the problem. The same thing happened in the case of the Prophet Abraham. Nights came and passed away, the stars, the moon and the sun rose and set for years, but on one particular night the observation of one particular star excited that mental activity which led him to the central Reality of the Oneness of God. It may be that ever since he attained maturity, he might have been thinking over the problem of the worship of the stars, the moon and the sun, because this was the religion of his people and on this was based the whole system of the life of that community. Then one night the observation of the star suddenly excited the mental activity that helped him solve the problem. It is also possible that the observation of the star was the starting point of that mental activity.
In this connection, there is another possible doubt that must also be removed. Was the Prophet Abraham guilty of shirk (even though temporarily), when seeing the star and the moon and the sun severally, he said, "This is my Lord." A little thinking will convince one that he was not at all guilty of shirk for in his search for Reality, a seeker-after-truth has, inevitably, to pass through several stages of deliberations about shirk. Therefore, what determines his creed is not the temporary deliberation but the direction of one's research and the ultimate destination where he stops. These intervening stages of deliberation have to be made by every seeker-after-truth in his search for Reality. These are made for the sake of research and should not be taken as the final decision. The deliberation about any form of shirk is in a questioning manner and is not its practice. When a seeker-after-truth stops to deliberate about anything and says, "It is so," it is not his final judgment. What he means to say is, "Is it so?¦ That is why he proceeds further in his research as soon as he gets a negative answer at any of these stages.
The Prophet Abraham asked the mushrikin to remember the fact that his Lord, whom they also acknowledged as their Lord, had the knowledge of everything and was fully aware of what they were doing. Then he posed the question in order to rouse them from their heedlessness towards the Message and use their common-sense to consider the reality.
The Arabic word tadhakkur contains this sense.
Some commentators are of the opinion that the people of Prophet Abraham did not believe in Allah or were ignorant of His existence and regarded their gods as the sole masters of the universe. Accordingly, they have based their comments of this passage and others about Prophet Abraham on this assumption. Obviously, they are wrong because the whole passage clearly shows that those people did not deny Allah as the Creator of the earth and heavens, but were guilty of associating others with Allah in His Godhead and Sovereignty. This is clear from these and other words of the Prophet Abraham:
''there is no reason why I should fear those whom you have made partners with Allah." Moreover, the manner, in which he mentions Allah, while addressing his people, shows that they also believed in Allah but associated other partners with Him as well.
The word zulm that occurs in v. 82 stands for shirk as translated. When some Companions mistook it for sinfulness, the Holy Prophet himself removed their misunderstanding saying, "Here it means shirk."
In. this connection, it will also be interesting to note that this most important event of the life of Prophet Abraham which has been described in this para and which was the starting point of his great Mission, has not been mentioned at all in the Bible. The Talmud, however, mentions it, but it differs from the Qur'an in two things:
(1) In it the order is "from the sun to the stars and to God" but it is the other way round in the Qur'an.
(2) It states that, when he said about the sun, "This is my Lord," he worshiped it also at the same time and did the same with the moon.