Surah An-Nahl: Verses (120 - 123) Indeed, Abraham was...

Know that when the Almighty refuted the polytheists' doctrines in this Surah—including their assertion of partners and equals to God, their slander against the Prophets and Messengers (peace be upon them), their claim that a Messenger should have been an angel, and their permitting what God forbade and forbidding what God permitted—He then mentioned Abraham (peace be upon him) at the end of the Surah.

Abraham was the chief of the monotheists and the exemplar for the scholars of Usul (principles). He was the one who called people to monotheism, refuted polytheism, and established religious laws. The polytheists prided themselves on him, acknowledged the excellence of his path, and admitted the obligation to follow him. Therefore, God mentioned him here to prompt these polytheists to acknowledge monotheism and return from polytheism.

Know that the Almighty described Abraham (peace be upon him) with several attributes:

There are several interpretations of this:

1. He was a nation by himself due to his perfection in all good qualities, similar to the saying:

   "It is not strange for God / To gather the entire world in one person."

2. He was a believer alone, while all other people were disbelievers. Mujahid said this. This is why the Prophet (PBUH) said of Zayd ibn Amr ibn Nufayl: "God will raise him up as a nation by himself."
3. The meaning of Ummah here is the one who is followed (like Rihlah or Bughyah). This is supported by His saying: {Indeed, I will make you an Imam for mankind} (Al-Baqarah: 124).
4. He was the very cause by which his community became distinguished from others by monotheism and true religion. Since he served as the cause for the existence of that community, God called him Ummah by way of attributing the name of the effect to its cause. Shahr ibn Hawshab narrated that there was never a time when the earth lacked fourteen individuals through whom God defended the people of the earth, except during the time of Abraham (peace be upon him), when he was alone.

The Qanit is the one who stands firm in fulfilling what God has commanded him. Ibn Abbas (may God be pleased with him) said its meaning is being obedient to God.

The Hanif is one who inclines toward the religion of Islam with an inclination that never leaves him. Ibn Abbas (may God be pleased with him) said he was the first to be circumcised, establish the rites of Hajj, and offer the sacrifice (Udhiyah); these are characteristics of Hanifiyyah.

This means he was a monotheist in his youth and old age. What confirms this is that most of his focus was on establishing the principles of faith (Usul). He presented the proof for establishing the Creator to the king of his time, saying: {My Lord is He who gives life and causes death} (Al-Baqarah: 258). Then he refuted the worship of idols and stars by saying: {I do not love those that set} (Al-An'am: 76). Then he broke the idols until they threw him into the fire. Afterward, he asked God to show him the manner of reviving the dead to gain further certainty. Whoever understands the knowledge of the Qur'an knows that Abraham (peace be upon him) was immersed in the ocean of monotheism.

It is narrated that he (peace be upon him) never ate lunch unless he had a guest. One day, finding no guest, he postponed his lunch. Suddenly, some angels appeared in human form. He invited them to eat, but they revealed they suffered from leprosy. He replied, "Now it is incumbent upon me to eat with you. If you were not dear to God, He would not have afflicted you with this trial."

Objection: The word Ni'am (favors) is plural of Qillah (fewness), yet God's favors upon Abraham (peace be upon him) were numerous. Why did the text say li-Ni'amihi (for His favors)?

Answer: It means he was grateful for all of God's favors, whether they were few or many.

Meaning, He selected him for prophethood. Ijtibā' is to take something completely. It is derived from Iftia'al of Jaba, which originally meant gathering wealth into a basin (Jābiya).

Meaning, in calling to God, encouraging the true religion, and warning against false religion. This is similar to His saying: {And that this is My path, straight, so follow it} (Al-An'am: 153).

Qatadah said: God made him beloved to all creation. All adherents of religions acknowledge him: Muslims, Jews, and Christians obviously. As for the disbelievers of Quraysh and other Arabs, their only boast is through him. The reality of the matter is that God answered his supplication: {And grant me a legacy of truth among later generations} (Ash-Shu'ara: 84). Others said this good is the saying of the one praying among us: "O God, bless Abraham and the family of Abraham," as we have prayed upon him. Others said it refers to truthfulness, fulfilling covenants, and worship.

Objection: Why did He say, {And indeed, in the Hereafter, he will be among the righteous} and not, "And indeed, in the Hereafter, he will be in the highest stations of the righteous"?

Answer: Because God recounted that Abraham said: {My Lord, grant me judgment and join me with the righteous} (Al-Baqarah: 130). Thus, He said here: {And indeed, he will be among the righteous}, indicating that God answered his prayer. Furthermore, being among the righteous does not negate being in the highest stations of the righteous, as God clarified in another verse: {And that was Our proof which We gave Abraham against his people. We raise in degrees whom We will} (Al-An'am: 83).

When the Almighty described Abraham (peace be upon him) with these high and noble attributes, He said: {Then We revealed to you: "Follow the religion of Abraham, inclining to truth} (Hanifan)." There are discussions regarding this:

Some scholars said that the Prophet (PBUH) was upon the law of Abraham (peace be upon him) and did not have a separate law of his own. They claim the purpose of his mission was to revive Abraham's law and based their doctrine on this verse. This view is weak because the verse describes Abraham as not being among the polytheists. When it says, {Follow the religion of Abraham}, it refers to that aspect (monotheism).

Objection: The Prophet (PBUH) negated polytheism and affirmed monotheism based on definitive proofs. If so, he was not merely following Abraham in that regard, making it impossible to interpret "Follow" in that sense. Therefore, it must refer to the religious laws where following is possible.

Answer: It is possible that the command refers to following him in the manner of calling to monotheism—that is, calling to it gently, easily, and presenting various proofs repeatedly in the manner familiar in the Qur'an.

The author of Al-Kashshaf said that the word Thumma (Then) in {Then We revealed to you} indicates the great status and high rank of the Messenger (PBUH). It signifies that the noblest honor granted to the Friend of God (Abraham) and the greatest favor bestowed upon him was that the Messenger of God (PBUH) followed his religion before him. This word indicates that this attribute is elevated in rank above all other praises God bestowed upon him.

{Indeed, the Sabbath was only ordained for those who differed concerning it. And indeed, your Lord will judge between them on the Day of Resurrection concerning that over which they used to differ.}