Surah Ibrahim (peace be upon him)

41

Ibn Marduyah recorded from Ibn Abbas and Ibn al-Zubayr that it was revealed in Mecca. The apparent meaning is that they intended the entire Surah to be as such, which is the position of the majority. Al-Nahhas recorded in his Nasikh from the scholar (Ibn Abbas) that it is Meccan, except for two verses which were revealed in Medina: "Have you not considered those who exchanged the favor of Allah for disbelief?" (14:28-29). These two verses were revealed regarding the polytheists killed at Badr. Abu al-Shaykh recorded a similar narration from Qatadah.

The Imam said: If a Surah contains no legal rulings (ahkam), then its revelation in Mecca or Medina is the same, as the objective does not differ, unless it contains an abrogating or abrogated verse, in which case the benefit becomes apparent. This means that the situation does not differ and the yield does not manifest except through what was mentioned. If that is not the case, there is no benefit other than recording the time of revelation, and that in itself is a sufficient benefit.

Is there an abrogated verse in this Surah? There are two opinions, and the majority hold the second (that there is none). It is narrated from Abd al-Rahman ibn Zayd ibn Aslam that it contains one abrogated verse, which is His saying: "And if you should count the favors of Allah, you could not enumerate them. Indeed, mankind is most unjust and ungrateful" (14:34). He suggests it was abrogated in its latter part by His saying in Surah al-Nahl: "And if you should count the favors of Allah, you could not enumerate them. Indeed, Allah is Forgiving and Merciful" (16:18). This view is subject to scrutiny.

It consists of fifty-one verses according to the Basran count, fifty according to one narration, fifty-two in the Kufan count, fifty-four in the Medinan, and fifty-five in the Syrian.

Its connection to the preceding Surah (Ar-Ra'd) is very clear. In that Surah, the praise of the Book and the statement that it is sufficient against what they proposed (of miracles) were mentioned. This Surah opens with the description of the Book, indicating that it is also sufficient for that purpose. Furthermore, if "he who has knowledge of the Book" refers to Allah, the opening of this Surah corresponds to the conclusion of the previous one with the utmost relevance.

Also, the previous Surah mentioned that the Quran was revealed as an Arabic judgment without explicitly stating the wisdom behind that, whereas it is explicitly stated here. Furthermore, that Surah contained the news from Him (the Almighty) that "it was not for a messenger to bring a sign except by permission of Allah" (13:38), and this Surah contains the news of it from the perspective of the messengers (peace be upon them), for they said: "It was not for us to bring you any authority except by permission of Allah" (14:11).

Moreover, it was mentioned there that the Prophet (peace and blessings of Allah be upon him) was told: "Upon Him I have relied," and here it recounts the reliance of his brothers, the messengers (peace be upon them), upon Him (the Exalted) and their command to rely on Him (the Majestic). That Surah included a parable for the truth and falsehood, and this one does as well, based on what you will hear, if Allah wills, regarding His saying: "A good word is like a good tree..." (14:24) and onwards.

Also, the first Surah mentioned the raising of the heavens, the spreading of the earth, the subjugation of the sun and the moon, and other such things; this Surah mentions similar things, except that He (the Exalted) considered the former as "signs" and the latter as "favors," explicitly mentioning in each things not mentioned in the other.

Furthermore, the plot of the disbelievers was mentioned in the former and is also mentioned here, with a description of it that was not mentioned there. Also, Jalal al-Suyuti said: It was mentioned in the first Surah His saying: "And already were messengers ridiculed before you, and I extended the time of those who disbelieved; then I seized them" (13:32). This is summarized in four points: the messengers, the ridiculers, the nature of the ridicule, and the seizure. These four were elaborated upon in His saying: "Has there not reached you the news of those before you - the people of Noah..." (14:9) and the subsequent verses.

The two Surahs, apart from their opening with the Alif-Lam-Mim (or Alif-Lam-Mim-Ra), share the fact that both begin with the letter Alif and end with the letter Ba', and they are combined in what they conclude with. There are other connections between them beyond what we have mentioned, but if we were to list them, the discussion would be prolonged. Allah the Exalted knows best what is in His Book.

Regarding Alif Lam Ra: There is room for the interpretation that it is a predicate for Alif Lam Ra on the supposition that the latter is a subject, or a predicate for an implied subject on the supposition that Alif Lam Ra is the subject, or an object of an implied verb, or that it is recited in the manner of enumeration. It is also permissible for it to be a second predicate for the subject informed of by Alif Lam Ra, or for it to be a subject, where the initiation of the sentence with it is justified by its being implicitly described—that is, a "Great Book."

His saying, Exalted is He, "We have revealed it to you," is either in the position of an adjective or a predicate. It is said that, along with its subjects, it is in the position of an explanation. In attributing the revelation to the pronoun of majesty and addressing him—peace and blessings be upon him—while also attributing the "bringing out" to him—peace and blessings be upon him—in His saying, "to bring mankind out from darkness into light," there is an evident degree of magnification and exaltation.

The particle lam is connected to "We have revealed it." The intent by "mankind" is all of them; that is, We have revealed it to you so that you may bring them all out, by means of the clear proofs contained therein—which expound that it is from God Almighty and which uncover true beliefs as opposed to beliefs of disbelief, misguidance, and the worship of various deities (such as angels, special human beings, celestial bodies, and idols, all of which are pure darkness and absolute ignorance)—toward the Truth founded upon monotheism, which is pure light. It has been recited as li-yukhrija ("that he may bring out") with the letter ya, making "mankind" the subject of that verb.

"By the permission of their Lord": That is, by His facilitation and success—may He be exalted. It is a metaphor derived from "permission," which necessitates the easing of a barrier for one who intends entry. It may also be a figurative usage (majaz mursal) based on the relation of concomitance. Muhyi al-Sunnah said: His permission is His command; others said it is His knowledge; still others said it is His will. These interpretations are, as it is said, close in meaning. The Imam (Fakhr al-Din al-Razi) rejected that it refers to command or knowledge, justifying this with reasoning that is not free from scrutiny.

In the expression mentioned, there are three metaphors. The first is what you heard regarding "permission," and the other two are in "darkness" and "light." The intent behind them has already been indicated. The scholar al-Tayyibi permitted that all of them constitute a complex representational metaphor (isti'ara tamthiliyya), depicting guidance as light and misguidance as darkness. A person burdened with responsibility who is submerged in the darkness of disbelief—such that exit into the light of faith is not easy for him except by the grace of God Almighty sending a messenger with a Book that eases this for him—is like one who has fallen into a dark wilderness from which there is no escape; then a king sends a decree to some of his elite to rescue him, guaranteeing to ease the path for him himself. Then, what was used there was employed here.

It was said: "A Book We have revealed..." to the end. The apparent expression would have been "by Our permission," but that apparent noun was placed in the position of the pronoun. It is said that "their Lord" was used to signal nurturing, kindness, and grace, and to show that guidance is pure favor. Therein is the indication that the Book, the Messenger, and the call do not avail without the permission of God Almighty, as He, the Exalted, said: "You do not guide whom you love, but God guides whom He wills." What he mentioned regarding the representational metaphor, despite its eloquence and beauty, is not free from remoteness. It is as if it is to announce that facilitation and success are dependent upon turning toward the Truth, as His saying, "And He guides to Himself whoever turns [to Him]," clarifies.

For this reason, the "permission"—which is what you have learned—is borrowed, and the name "Lord" is added to the pronoun of "mankind," which clarifies the "nurturing" that refers to bringing a thing to its intended perfection. The inclusion of everyone under this meaning of permission is clear. Upon this revolves the fact that the revelation is for the purpose of bringing them all out, and the non-realization of the permission in practice for some, due to the lack of the fulfillment of its condition (which rests upon their own evil choice and poor aptitude), does not detract from that. From this arises the corruption of al-Tabarsi’s statement: that the lam is a lam of purpose (gharad), not a lam of consequence ('aqiba); otherwise, it would necessitate that all of mankind are believers, whereas the reality is the opposite.

The Imam mentioned that the Mu'tazila used this verse as proof that the actions of God Almighty are reasoned by the observance of interests. Then he presented the proof of his fellow scholars regarding the impossibility of that, and he mentioned that if the impossibility is established, it necessitates interpreting everything that suggests the contrary by carrying the lam as a lam of consequence and the like. It is reported from Ibn al-Qayyim and others that they affirm the reasoning, and that this is the doctrine of the Salaf, and that there are more than ten thousand places in the Book and the Sunnah whose apparent meaning points to that, and that interpreting them all is a departure from fairness. The proof for the impossibility of that is not of such firmness that one is forced to interpret it away. Sheikh Ibrahim al-Kurani has, in some of his treatises, a precious discussion on this purpose, which—in my view—is free from defect; if you desire it, refer to it.

The ba is connected to "bring out," as is apparent. It is also permissible for it to be connected to an implied word that functions as a state (hal) from its object; that is, "being clothed in the permission of their Lord." Some have permitted it to be a state from its subject; that is, "he—peace and blessings be upon him—being clothed in the permission of their Lord." This was countered by the fact that the addition of the Lord to them, and not to him—peace and blessings be upon him—forbids this. It was then answered with what it was answered, so ponder.

Those who hold that knowledge of God Almighty is not attained except through the path of instruction from the Messenger—peace and blessings be upon him—used this verse as evidence, where it is mentioned that he—peace and blessings be upon him—is the one who brings mankind out of the darkness of misguidance into the light of guidance. The response given is that the Messenger—peace and blessings be upon him—is like the awakener, while knowledge itself is obtained through the proof. Both the Mu'tazila and the Ahl al-Sunnah also used it as evidence for their respective doctrines regarding the actions of servants, and the details of that are in the Imam's commentary.

The prepositional phrase is a substitute (badal) for the preceding prepositional phrase, namely His saying: "to the light." Many have said that "path" is a substitute for "the light," and its operator is repeated, and the word is repeated, to indicate it is a substitute, just as in His saying: "For those who were oppressed, for those who believed among them." The separation between the substitute and the substituted-for by what precedes it does not harm, as it is not extraneous, for it is one of the dependents of the operator in the substituted-for in any case.

This has been considered problematic in light of the previous metaphor, as following up with a substitute does not fall short of following up with clarification, like His saying: "...until the white thread becomes distinct to you from the black thread of the dawn." It was answered that "the path" is another metaphor for guidance; it was first made "light" due to its manifestation in itself and the illumination of misguidance in the abyss of desire by it, then it was made a second time a traveled, safe road—unlike the branches of paths—to indicate complete guidance. In al-Irshad, it is noted that the disturbance of clarification and substitution by metaphor only occurs in reality, not in figurative language, and this is apparent.

It is also permissible for the prepositional phrase to be connected to an implied word, as an answer to a questioner who asks, "To which light?" It is said: "To the path..." to the end. The addition of "the path" to Him, the Exalted, is because it is His destination or because He is the one who clarifies it. Specifying the two majestic descriptions is for the sake of encouraging one to follow it, as there is an indication therein that following it is honored and the one who traverses it is praised.

Abu Hayyan said: The point here is that since it was mentioned before that God Almighty revealed this Book and brought mankind out of darkness into light by the permission of their Lord, it was appropriate to mention these two attributes: the attribute of Might ('Izza), which encompasses power and dominance, for the revelation of such a miraculous Book that no one else is capable of; and the attribute of Praise (Hamd) for His blessing with the greatest of graces, the bringing of mankind out of darkness into light. The reason for the ordering and reordering here is apparent.

The Imam said: The mention of "the Exalted" was put before the mention of "the Praiseworthy" because the correct view is that the beginning of knowledge of God Almighty is the knowledge that He is Powerful, then after that, the knowledge that He is Knowing, and after that, that He is Independent of needs. The "Exalted" is the Powerful, and the "Praiseworthy" is the Knowing and Independent. Since the knowledge of His being Powerful precedes the knowledge of His being Knowing of all things and Independent of them, inevitably, the mention of the Exalted was placed before the Praiseworthy.

We have not seen the interpretation of "the Praiseworthy" by what was mentioned for anyone else. In al-Mawaqif and the commentary on the Most Beautiful Names of God by the Proof of Islam al-Ghazali and others, it is stated that "the Praiseworthy" is the One who is praised, the One who is lauded, and He, Exalted is He, is praised by His praising Himself eternally and by His servants praising Him forever. Between this and what the Imam mentioned is a far distance. As for what he mentioned regarding "the Exalted," it is the view of some. It is also said: It is He who has no equal.

Perhaps it may be said regarding this: the precedence is for the sake of concern for the negative attributes, as their saying, "Clearing [the heart of vices] is prior to Adorning [it with virtues]," signals, as does His saying: "There is nothing like unto Him, and He is the Hearing, the Seeing." Perhaps his discourse—may his secret be sanctified—is not free from scrutiny.