Mary (Maryam): (46-48) He said, "Are you averse to my gods, O Abraham?"

Tafsir of Verses 46-48

Know that when Abraham (peace be upon him) called his father to monotheism, and mentioned the proof regarding the corruption of idol worship, following that proof with eloquent admonition, and presenting all of that with gentleness and kindness, his father responded with an answer that contradicted all of that.

He countered Abraham's argument with blind imitation (Taqlid). In response to Abraham's proof, his father only said:

{أراغب أنت عن الهتى ياإبراهيم * إبراهيم} "Are you averse to my gods, O Abraham? O Abraham!"

He insisted on claiming their divinity out of ignorance and imitation. He countered Abraham's admonition with foolishness, threatening him with beating and cursing. He countered Abraham's gentleness in saying, "O my father" (Maryam: 44), with harshness, as he did not say, "O my son," but rather said, "O Abraham."

Allah the Exalted narrated this to the Prophet Muhammad (peace be upon him) so that he might be relieved of the harm inflicted upon him by the polytheists. Thus, he would know that the ignorant have always followed this blameworthy path.

If this was posed as a question, it implies abandonment (Khidhlan), because Abraham's repeated admonition and guidance were already known, indicating a strong aversion. So, what is the purpose of this statement?

If it was posed as an expression of astonishment, what astonishment is there in turning away from an argument that yields no benefit? All astonishment should be directed towards proceeding with the worship of these idols, because the proof Abraham presented not only invalidates their worship but also implies astonishment that a rational person would accept worshipping them.

It is as if his father countered Abraham's apparent astonishment, which was based on evidence, with a flawed astonishment not based on evidence or doubt. Undoubtedly, this latter astonishment is worthy of astonishment itself.

Here we have several issues:

Issue 1: Regarding "stoning" (al-Rajm) here

There are two opinions:

1. Stoning with the tongue: This means cursing and reviling. This is supported by the verse: {والذين يرمون المحصنات} (An-Nur: 4), meaning they slander them. Mujahid said that al-Rajm in the entire Qur'an means cursing.
2. Stoning with the hand: Under this interpretation, several meanings are mentioned:
   • I will expose your matter to the people so they may stone you and kill you.
   • I will stone you with pebbles to drive you away from me.
   • According to Al-Mu'arraj: I will kill you, in the dialect of Quraysh.
   • According to Abu Muslim: Al-Rajm means stoning with stones, but it can be used metaphorically for expulsion and distancing. The statement {واهجرنى مليا} (and forsake me for a time) supports the meaning of expulsion.

The primary meaning of al-Rajm is throwing sharp stones (al-rijām), so adhering to this is preferable. If it is argued that {واهجرنى مليا} implies stoning means cursing, the response is no, because he threatened him with stoning if he remained near him and commanded him to depart to escape that, which aligns with the meaning of "forsake me for a time."

Issue 2: Regarding the statement: {واهجرنى مليا} (and forsake me for a time)

There are two opinions:

1. It means forsake me with words (i.e., stop speaking to me).
2. It means physical separation in dwelling and land, similar to the emigration of the Prophet and the believers—meaning, move far away from me so that I do not see you. This second meaning is closer to the apparent sense.

Issue 3: Regarding the word {مليا} (for a time)

There are two opinions:

1. A long period: Derived from the saying, Atā ‘alā fulānin malāwatan min ad-dahr, meaning a long duration of time.
2. Forsaking me until you are capable of leaving: Meaning, leave me until you are able to depart, lest I strike you severely. It is said, Fulānun malī bi-kadha if someone is capable of enduring something.

Issue 4: The conjunction of "forsake me"

The command "forsake me" is connected to an implied preceding command indicated by "I will surely stone you," meaning: "Beware of me and forsake me lest I stone you."

When Abraham heard this from his father, he responded concerning two matters:

1. He promised to distance himself: Since his father commanded him to separate, he showed compliance with that command. His statement {سلام عليك} (Peace be upon you) is a form of mutual farewell and disengagement, like Allah’s saying: {لَنَا أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ سَلَامٌ عَلَيْكُمْ لَا نَبْتَغِي الْجَاهِلِينَ} (Al-Qasas: 55) and {وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا} (Al-Furqan: 63). This indicates the permissibility of disengaging from one who persists in error, and that it is good to meet malice with kindness. It is also possible that he prayed for his safety to win him over, just as he promised to seek forgiveness for him.

2. He followed his farewell with a statement indicating his continued concern: This is His saying: {سأستغفر لك ربي} (I will ask my Lord to forgive you).

Those who criticize the infallibility of the Prophets use this verse as proof. Their argument is: Abraham (PBUH) did something impermissible because he sought forgiveness for his father while he was a disbeliever, and seeking forgiveness for a disbeliever is not permissible. Therefore, by these premises, Abraham (PBUH) did something impermissible.

They base this on Abraham's statement: {سلام عليك سأستغفر لك ربي} and the verse: {واغفر لأبي إنه كان من الضالين} (Ash-Shu'arā': 86). They assert his father was a disbeliever based on explicit Quranic text and consensus. They argue that seeking forgiveness for a disbeliever is impermissible for two reasons:

1. Allah’s saying: {مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ} (At-Tawbah: 113).
2. The verse in Surah Al-Mumtahanah: {قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ} (Al-Mumtahanah: 4) up to the statement {لَأَسْتَغْفِرَنَّ لَكَ} (I will surely ask forgiveness for you). They argue that since people are commanded to follow his example except in this specific act, it must have been a sin on his part.

The Response (Al-Jawāb)

The dispute lies only in the premise that seeking forgiveness for a disbeliever is impermissible. This premise is challenged in several ways:

1. The certainty of punishment for the disbeliever is known only through revelation (Sam‘). Perhaps Abraham (PBUH) did not find in his Law (Shar‘) any indication that the disbeliever's punishment was certain, so he sought forgiveness for his father.
2. Seeking forgiveness can mean seeking appeasement (Istimāḥa), as in {قُل لِّلَّذِينَ آمَنُوا يَغْفِرُوا لِلَّذِينَ لَا يَرْجُونَ أَيَّامَ اللَّهِ} (Al-Jāthiyah: 14). The meaning here would be: "I will ask my Lord not to hasten the punishment of this world upon you for your disbelief while you are alive."
3. Abraham (PBUH) sought forgiveness because he hoped his father would believe. Once he despaired of his faith, he ceased seeking forgiveness. Perhaps his Law permitted seeking forgiveness for a disbeliever from whom belief was hoped for. Proof for this possibility is found in: {مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَسْتَغْفِرُوا لِلْمُشْرِكِينَ وَلَوْ كَانُوا أُولِي قُرْبَىٰ مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَابُ الْجَحِيمِ} (At-Tawbah: 113). This verse clarifies that the prohibition on seeking forgiveness only occurs after it becomes clear that they are inhabitants of the Hellfire.
   • Then Allah says immediately after: {وَمَا كَانَ اسْتِغْفَارُ إِبْرَاهِيمَ لِأَبِيهِ إِلَّا عَن مَّوْعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِّلَّهِ تَبَرَّأَ مِنْهُ} (At-Tawbah: 114). This verse indicates that he promised to seek forgiveness for him if he believed. When he did not believe, he stopped and disavowed him.
   • If it is argued: If this is the case, why are we forbidden from following his example in {قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ} except for his statement to his father? The answer is that the verse indicates we are not to follow him in that specific act, but the prohibition from following his example does not prove that the act itself was a sin. Many actions are specific to the Prophet Muhammad (PBUH) and are not permissible for us to emulate, even though they were permissible for him (PBUH).
4. Perhaps this seeking of forgiveness was an act of leaving the better option (Tark al-Awlā), and what is considered a good deed for the righteous is a shortcoming for the highly favored (Muqarrabīn).

Regarding the statement: {إِنَّهُ كَانَ بِي حَفِيًّا} (Indeed, he was ever kind to me)

This means he was gentle and kind. It is said, Ahfā fulānun fī al-mas’alah bi-fulānin if someone was exceedingly gentle and kind in a request. This is related to the verse: {وَإِن يَسْأَلْكُمُوهَا فَيُحْفِكُمْ تَبْخَلُوا} (Muhammad: 37), meaning if you are pressed gently regarding the matter, you become stingy.

The meaning here is that due to Allah’s kindness and favor upon Abraham, He had accustomed him to accepting his supplications. Therefore, if Abraham sought forgiveness for his father, the desired outcome (forgiveness) would be achieved. It is as if Abraham was certain that if his father repented, forgiveness would be granted.

The Second Answer (Regarding Separation)

I‘tizāl (withdrawal) means distancing oneself. The meaning is that I will separate from you in location and in your way of life. I will distance myself from you and occupy myself with worshipping my Lord, who benefits and harms, and who created me and favored me. You, by worshipping idols, are following the path of ruin, so it is obligatory for me to shun you.

His statement: {عَسَىٰ أَن لَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا} (Perhaps I shall not be unblessed by my Lord in my supplication to my Lord) means, "I hope not to be so." He mentioned this out of humility, like the saying: {وَالَّذِي أَطْمَعُ أَن يَغْفِرَ لِي خَطِيئَتِي يَوْمَ الدِّينِ} (Ash-Shu'arā': 82).

The term {شقيا} (unblessed/unfortunate), despite its humility towards Allah, contains an allusion to their misfortune in invoking their gods, as established earlier in his statement: {لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِي عَنكَ شَيْئًا} (Why do you worship that which neither hears nor sees, nor benefits you at all?).

When he withdrew from them and that which they worshipped besides Allah, We granted him Isaac and Jacob, and We made them both prophets. And We granted them of Our Mercy, and We made for them a high station of truthfulness (a lofty reputation).