14. Ibrahim

Commentary

The Surah and Its Subjects

Beginning here is Surah Ibrahim, the fourteenth Surah of the Holy Qur'an. This Surah is Makki. It was revealed before Hijrah with the exception of some verses about which difference exists whether they are Makki or Madani.

In the beginning of the Surah, there is a description of the attributes of the mission of messengers and prophets which is followed by the theme of Tauhid, the Oneness of Allah, and its proofs. It was in this connection that the story of Sayyidna Ibrahim (علیہ السلام) was introduced and it was in this context that the Surah was named: Surah Ibrahim.

The Surah opens with the words: الر‌ ۚ كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ لِتُخْرِ‌جَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ‌ (Alif, Lam, Ra. This is a book We have sent down to you, that you may take the people out of (all sorts of) darkness into the light with the will of their Lord). The initial letters - Alif, Lam, Ra - are from among the Isolated Letters (al-huruf al-Muqatta’ at) about which it has been said time and again that there is a standard policy and practice pursued by the most righteous elders in this matter. Their method is the safest and totally doubt-free. It tells us that we should firmly believe and have faith that whatever they mean or signify is true - but, stay away from launching deeper investigations into their meanings.

In the sentence which follows immediately: كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ (This is a book sent down to you), it is appropriate and clearly justified in terms of the syntactical construction that it should be taken as the predicate of the word: ھَذَا (hadha: this) understood here, and the sentence should mean that 'this is a book which We have sent down to you.' By attributing the revelation of the book to Allah Ta’ ala here, and the address to the Holy Prophet ﷺ a hint has been released which points out to two things. First, it says that this book is great as it was revealed by Allah Ta` ala Himself, and then it is suggestive of the personal high station of the Holy Prophet ﷺ as he has been made its first addressee.

Said in the next sentence was: لِتُخْرِ‌جَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ‌ بِإِذْنِ رَ‌بِّهِمْ (that you may take the people out of (all sorts of) darkness into the light with the will of their Lord). The word: النَّاسَ (an-nas : people) is used for human-kind. It means all human beings who are present or will come in the future. The word: الظُّلُمَاتِ (az-zulumat), the plural of ظُلُمَات (zulmah) which means darkness is well-known. Here, 'zulumat ' refers to the darkness of Kufr (infidelity, disbelief) and Shirk (the ascribing of partners to Allah) and the darkness of evil deeds - and the word: النُّورِ‌ (an-nur) means light, the light of faith. Therefore, the word: الظُّلُمَاتِ (az-zulumat: many a darkness) has been used here in its plural form, because there are many kinds and shades of Kufr and Shirk. And similarly, there are countless evil deeds too. But, the word: النُّورِ‌ (an-nur: the light of faith) has been introduced in the singular form, because faith and truth are one and the same. The sense of the verse is: We have sent this book to you so that, through it, …

After having mentioned these two attributes of Allah Ta’ ala earlier, it was said: اللَّـهِ الَّذِي لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْ‌ضِ (Allah, the One to whom be-longs what is in the heavens and what is in the earth). In other words, Allah is that particular Being who is the Creator of everything in the heavens and the earth and He is the absolute Sovereign having no partners or associates.

Said in the concluding sentence of verse 2 was: وَوَيْلٌ لِّلْكَافِرِ‌ينَ مِنْ عَذَابٍ شَدِيدٍ (Woe is to the disbelievers from a severe punishment). The word: وَيْلٌ (waiyl : woe to) is used in the sense of severe punishment and fatal consequence. The verse means that those who dismiss and deny this blessing of the Qur’ an, and prefer to go on living in a multiplicity of darkness, should know that there is for them the darkest of destruction, and the severe punishment which is about to visit them.

The Meaning in Summation

The gist of the verse is that the Qur'an has been revealed so that it rescues all human beings from darkness and brings them into the light of the way of Allah. But, certainly unfortunate are those who reject the Qur'an itself - they, by doing so, are bringing punishment on themselves with their own hands. So, those who deny from the very outset that the Qur’ an is the Divine Word, are the targets of this warning of punishment obviously. But, those who, despite their belief in the Holy Qur'an, have abandoned it in their practical life, in the sense that they never re-cite it, nor try to understand it, nor act upon its teachings, they too can-not be considered totally free and safe from becoming targets of this warning.

After that, in verse 3, it was said:

الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الْآخِرَ‌ةِ وَيَصُدُّونَ عَن سَبِيلِ اللَّـهِ وَيَبْغُونَهَا عِوَجًا ۚ أُولَـٰئِكَ فِي ضَلَالٍ بَعِيدٍ

To those who prefer the worldly life to the Hereafter and pre-vent (people) from the way of Allah, and seek crookedness in it. Those are far away in straying.

This verse identifies the three states in which the deniers of the Qur'an are found among disbelievers. These are their distinct traits of character. Firstly, they prefer their life in the present world to the life they are to have in the Hereafter. Therefore, they would tolerate any loss coming to them in the Hereafter for the sake of worldly gain or comfort. Given here is a hint towards the diagnosis of their disease - their chronic denial of the truth. Why is it that these people, despite that they have seen the all too manifest miracles of the Holy Qur’ an, still remain hostile and negative towards it? The reason is that their lust for life in the present world has blinded them. They are unable to visualize what would matter most in their life in the Hereafter. Therefore, they are quite content with the darkness they are in, and towards light they do not care to come.

As for their second trait, it has been said that they certainly like to stay within the many layers of darkness they have chosen for them-selves after all. But, they inflict injustice upon injustice when, in order to conceal their error, they would prevent others too from taking to the Broadway of light, that is, the way of Allah.

Identifying Some Errors in the Understanding of Qur'an

Their third trait appears in: يَبْغُونَهَا عِوَجًا (seek crookedness in it). It can have two meanings. Firstly, they are always looking out for an opportunity, mean at heart and evil in deed as they are, to seek and find, if they can, some crookedness or fault in the otherwise radiant and straight path of Allah, whereby they might have an occasion to raise an objection or throw a taunt. This is the meaning given by Ibn Kathir.

And this sentence could also mean that these people are always trying to find out something about the way of Allah, that is, about the Qur'an and Sunnah, which could be in line with their ideas and wishes so that they can present it in support of the truth of their position. This meaning has been given in Tafsir al-Qurtubi. A fairly large number of ed-ucated people these days are involved in this sort of activity. They would come up with the framework of an idea, either as an outcome of their own error, or under the influence of some other nation. Then, they would go about looking for its supporting evidences from the Qur’ an and Sunnah. And if they happen to come across some word supposedly in sup-port of that idea of theirs, they would take it to be a Qur'anic proof in their favour - although, this method is wrong in principle because it is the duty of a true believer that he should first unburden his or her mind from personal ideas and wishes and then consult the Book of Allah and the Sunnah of His Prophet ﷺ . Whatever stands proved clearly there from should, for him or her, become the personal creed.

In the last …

. Please see footnote on the first verse of this Surah.

. The 'Days of Allah' here refers to the events of the past when Allah had graced some people with His favours and subjected some others to His punishment.

ommentary

The first verse cited above (5) mentions that Allah Ta’ ala sent Sayyidna Musa (علیہ السلام) with His آیَات 'Ayat' (verses or signs) to bring his people out from the darkness of disbelief and disobedience into the light of faith and obedience.

The word: آیَات (Ayat ) could mean the verses of the Torah for its very purpose was to spread the light of truth. آیَات 'Ayat' is at times used in the sense of miracles. At this place, this meaning could also apply for Allah Ta’ ala had particularly blessed Sayyidna Musa (علیہ السلام) with nine miracles out of which the miracle of his staff turning into a snake and his hand becoming radiant have been mentioned at several places in the Qur’ an. If 'Ayat' is taken in the sense of miracles, it would mean that Sayyidna Musa (علیہ السلام) was sent with such open miracles that no sane human being, once he had seen them, could ever go on sticking to his earlier denial and disobedience.

A Subtle Point

It will be noted that the word used in this verse is: قَوم (qawm) while asking Sayyidna Musa (علیہ السلام) to bring his people from darkness into the light. But, when this very subject was taken up in the first verse of this particular Surah by addressing the Holy Prophet ﷺ ، the word: قَوم (qawm) was not used there. Instead, used there was the word: اَلنَّاس ( (an-nas) لِتُخْرِ‌جَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ‌: (that you may take the people [ that is, the human beings ] out of [ all sorts on darkness into the light). Implied here is the sense that the Divinely ordained mission of Sayyidna Musa (علیہ السلام) as a prophet was only for his people, the Bani Isra'il, and for others in Egypt while the coming of the Holy Prophet ﷺ was destined for the human beings of the entire world.

Then, it was said: وَذَكِّرْ‌هُم بِأَيَّامِ اللَّـهِ ' ) (and remind them of the days of Allah).

'The Days of Allah'

The word: اَیِّام (ayyam) is the plural of yowm (day) which is well-known. The expression: (Ayyamullah) is used in two senses and both can be applied here. (1) Firstly, it could denote the particular days in which some war or revolution has occurred, for example, the battles of Badr, Uhud, Alihzab, Hunain and other events of this nature, or they may refer to major events when punishment overtook past communities which pulverized or destroyed nations and peoples known to be great and powerful. If so, the objective behind reminding these people of the 'Days of Allah' would be to warn them against the evil end of their disbelief.

(2) "And remind them of 'the Days of Allah'" carries another meaning also, that is, the blessings and favours of Allah Ta` ala. In this case, re-minding them of these Days would be a form of constructive admonition which, when directed at someone basically good by reminding him of the favour done by his benefactor, would result in his being ashamed of his hostility and disobedience.

The general pattern of the Qur’ anic method of reform is to tie a command …

. Please see footnote on the first verse of this Surah.

. The 'Days of Allah' here refers to the events of the past when Allah had graced some people with His favours and subjected some others to His punishment.

ommentary

The first verse cited above (5) mentions that Allah Ta’ ala sent Sayyidna Musa (علیہ السلام) with His آیَات 'Ayat' (verses or signs) to bring his people out from the darkness of disbelief and disobedience into the light of faith and obedience.

The word: آیَات (Ayat ) could mean the verses of the Torah for its very purpose was to spread the light of truth. آیَات 'Ayat' is at times used in the sense of miracles. At this place, this meaning could also apply for Allah Ta’ ala had particularly blessed Sayyidna Musa (علیہ السلام) with nine miracles out of which the miracle of his staff turning into a snake and his hand becoming radiant have been mentioned at several places in the Qur’ an. If 'Ayat' is taken in the sense of miracles, it would mean that Sayyidna Musa (علیہ السلام) was sent with such open miracles that no sane human being, once he had seen them, could ever go on sticking to his earlier denial and disobedience.

A Subtle Point

It will be noted that the word used in this verse is: قَوم (qawm) while asking Sayyidna Musa (علیہ السلام) to bring his people from darkness into the light. But, when this very subject was taken up in the first verse of this particular Surah by addressing the Holy Prophet ﷺ ، the word: قَوم (qawm) was not used there. Instead, used there was the word: اَلنَّاس ( (an-nas) لِتُخْرِ‌جَ النَّاسَ مِنَ الظُّلُمَاتِ إِلَى النُّورِ‌: (that you may take the people [ that is, the human beings ] out of [ all sorts on darkness into the light). Implied here is the sense that the Divinely ordained mission of Sayyidna Musa (علیہ السلام) as a prophet was only for his people, the Bani Isra'il, and for others in Egypt while the coming of the Holy Prophet ﷺ was destined for the human beings of the entire world.

Then, it was said: وَذَكِّرْ‌هُم بِأَيَّامِ اللَّـهِ ' ) (and remind them of the days of Allah).

'The Days of Allah'

The word: اَیِّام (ayyam) is the plural of yowm (day) which is well-known. The expression: (Ayyamullah) is used in two senses and both can be applied here. (1) Firstly, it could denote the particular days in which some war or revolution has occurred, for example, the battles of Badr, Uhud, Alihzab, Hunain and other events of this nature, or they may refer to major events when punishment overtook past communities which pulverized or destroyed nations and peoples known to be great and powerful. If so, the objective behind reminding these people of the 'Days of Allah' would be to warn them against the evil end of their disbelief.

(2) "And remind them of 'the Days of Allah'" carries another meaning also, that is, the blessings and favours of Allah Ta` ala. In this case, re-minding them of these Days would be a form of constructive admonition which, when directed at someone basically good by reminding him of the favour done by his benefactor, would result in his being ashamed of his hostility and disobedience.

The general pattern of the Qur’ anic method of reform is to tie a command …

The Outcome of Gratitude and Ingratitude

In the third verse (7), it was said: وَإِذْ تَأَذَّنَ رَ‌بُّكُمْ لَئِن شَكَرْ‌تُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْ‌تُمْ إِنَّ عَذَابِي لَشَدِيدٌ (And when your Lord declared, "If you express gratitude, I shall certainly give you more, and if you are ungrateful, then My punishment is severe." ). The word: تَأَذَّنَ (ta'adhdhana) is used in the sense of making known or announcing. The sense of the verse is that Allah Ta’ ala has announced it for all to hear: 'If you are thankful for My blessings and do not waste them in acts of disobedience to Me and in deeds which have been prohibited, and try your best to mould your deeds to suit My pleasure, then, I shall increase these blessings for you.' This increase could be in the amount and volume of blessings, or it could be in their continuity and permanence as well. The Holy Prophet وَأَنذِرْ‌ عَشِيرَ‌تَكَ الْأَقْرَ‌بِينَ said: 'A person who is blessed with the Taufiq to be grateful shall never be deprived of barakah and increase in blessings.' (Reported by Ibn Marduwayh from Ibn ` Abbas ؓ - Mazhari)

And then it was said: If you are ungrateful for My blessings then severe is My punishment too. The sum total of ungratefulness is that one spends out the blessings given by Allah Ta` ala in acts disobedient to Him and in things and ways which are impermissible; or, that one is tardy in fulfilling what has been made obligatory on him or her. As for the severe punishment against ungratefulness for blessings in the present world, it is possible that these blessings may be taken back all of a sudden; or, one may fall into some unwelcome circumstances as a result of which he remains unable to make use of that blessing, and finds punishment waiting for him in the Hereafter as well.

It is worth remembering at this point that in this verse, Allah Tad does promise good return, reward and increase in blessing, and that too in an emphatic manner: لَازِیدَنَّکُم (I shall certainly give you more). But, in contrast to this, for the ungrateful it was not said: لَاُعُذِّبَںَّکُم (I shall certainly punish you). Instead of that, given here is a limited warning which conveys the sense that 'My punishment too, to whomsoever it reaches, is very severe.' In this particular interpretation, there is a hint that it is not necessary that every ungrateful person has to undergo punishment - the likelihood of forgiveness also exists.

In the last verse here (8), it was said: قَالَ مُوسَىٰ إِن تَكْفُرُ‌وا أَنتُمْ وَمَن فِي الْأَرْ‌ضِ جَمِيعًا (And Musa said, "If you are ungrateful, you and all those on earth, then, Allah is free of all needs, worthy of every praise.) " This was said by Sayyidna Musa (علیہ السلام) to his people. He is telling them that should they or, for that matter, all inhabitants of the earth become ungrateful to Allah Ta’ ala, it is not going to cause any loss to Allah Ta’ ala. As for Him, He needs no praise or gratitude for Himself. He is Independent. He is beyond that. He is intrinsically Praised and deserving of praise. If you do not praise Him, the angels do, all of them, and so does every particle of this universe.

So, whatever good there is in gratitude, that is for you alone. There-fore, when you are asked to be grateful by Allah Ta’ ala, there is no gain for Him in doing so. In fact, it is His infinite mercy reaching out to you in your interest.

In the last verse here (8), it was said: قَالَ مُوسَىٰ إِن تَكْفُرُ‌وا أَنتُمْ وَمَن فِي الْأَرْ‌ضِ جَمِيعًا (And Musa said, "If you are ungrateful, you and all those on earth, then, Allah is free of all needs, worthy of every praise.) " This was said by Sayyidna Musa (علیہ السلام) to his people. He is telling them that should they or, for that matter, all inhabitants of the earth become ungrateful to Allah Ta’ ala, it is not going to cause any loss to Allah Ta’ ala. As for Him, He needs no praise or gratitude for Himself. He is Independent. He is beyond that. He is intrinsically Praised and deserving of praise. If you do not praise Him, the angels do, all of them, and so does every particle of this universe.

So, whatever good there is in gratitude, that is for you alone. There-fore, when you are asked to be grateful by Allah Ta’ ala, there is no gain for Him in doing so. In fact, it is His infinite mercy reaching out to you in your interest.

In the last verse here (8), it was said: قَالَ مُوسَىٰ إِن تَكْفُرُ‌وا أَنتُمْ وَمَن فِي الْأَرْ‌ضِ جَمِيعًا (And Musa said, "If you are ungrateful, you and all those on earth, then, Allah is free of all needs, worthy of every praise.) " This was said by Sayyidna Musa (علیہ السلام) to his people. He is telling them that should they or, for that matter, all inhabitants of the earth become ungrateful to Allah Ta’ ala, it is not going to cause any loss to Allah Ta’ ala. As for Him, He needs no praise or gratitude for Himself. He is Independent. He is beyond that. He is intrinsically Praised and deserving of praise. If you do not praise Him, the angels do, all of them, and so does every particle of this universe.

So, whatever good there is in gratitude, that is for you alone. There-fore, when you are asked to be grateful by Allah Ta’ ala, there is no gain for Him in doing so. In fact, it is His infinite mercy reaching out to you in your interest.