Al-An'am (The Cattle): Verse 74

Issues in the Verse:

Allah (سبحانه) frequently uses the story of Abraham (عليه السلام) to argue against the polytheists of Arabia. This is because all religious sects and nations acknowledge his virtue. The polytheists admitted his eminence and claimed descent from him, while Jews, Christians, and Muslims all revere him and acknowledge his high status. Therefore, Allah mentioned his story as a proof against the Arab polytheists.

No one has attained the great status of Abraham (عليه السلام)—the recognition of his virtue by most scholars—except him. The reason is the covenant established between the Lord and the servant, as stated: {Fulfill My covenant, and I will fulfill your covenant} (Al-Baqarah: 40). Abraham fulfilled the covenant of servitude, and Allah testified to this, sometimes generally and sometimes in detail.

General Testimony:

1. {And when Abraham was tested by his Lord with certain commands, and he fulfilled them} (Al-Baqarah: 124). This is Allah's testimony that he completed the covenant of servitude.
2. {When his Lord said to him, "Submit," he said, "I have submitted to the Lord of the worlds"} (Al-Baqarah: 131).

Detailed Testimony: Abraham (عليه السلام) engaged in debates to establish monotheism and refute the claim of partners and rivals in several contexts:

1. First Context: His debate with his father, Azar: {O my father, why do you worship that which does not hear, nor see, nor avail you at all?} (Maryam: 42).
2. Second Context: His debate with his people: {When night covered him, he saw a star} (Al-An'am: 76).
3. Third Context: His debate with the king of his time: {My Lord is He who gives life and causes death}.
4. Fourth Context: His confrontation with idolatry through action: {So he broke them into pieces, except the greatest of them} (Al-Anbiya: 58). When the people demanded, {Burn him and support your gods} (Al-Anbiya: 68), Abraham (عليه السلام) then offered his son in sacrifice: {O my son, indeed I see in a dream that I am to sacrifice you} (As-Saffat: 102).

From this, it is established that Abraham (عليه السلام) was among the steadfast youths: he surrendered his heart to gnosis, his tongue to proof, his body to the fire, his son to sacrifice, and his wealth to guests. He then asked his Lord: {And grant me a legacy of truth among later generations} (Ash-Shu'ara: 84). Allah, in His generosity, had to answer his supplication and fulfill his request. Thus, Allah answered him, accepted his call, and made him accepted by all sects until the Day of Resurrection. Since the Arabs acknowledged his virtue, Allah made his debate with his people a proof against the polytheists of Arabia.

No one in existence asserts a partner for Allah equal to Him in necessity, power, knowledge, or wisdom. However, the Dualists (Manichaeans) posit two gods: one wise who does good, and one foolish who does evil. As for worshipping other than Allah, there are many adherents to this practice.

Types of Idolaters:

1. Worshippers of the Stars:
   • Group 1: They believe Allah created the stars and delegated the management of the lower world to them. Thus, these stars are the administrators of the world, and they must be worshipped. They claim these celestial bodies themselves worship Allah.
   • Group 2 (The Extreme Materialists/Dehriyyah): They deny the Creator, asserting that these spheres and stars are inherently necessary beings, immune to non-existence and annihilation, and they govern the lower world.

2. Christians: They worship the Messiah.

3. Worshippers of Idols.

A Necessary Inquiry: Is the religion of idol worship older than any other? The oldest prophet whose history is detailed is Noah (عليه السلام), who came to refute idol worship, as his people said: {Do not leave your gods—Wadd, Suwa', Yaghuth, Ya'uq, and Wadd} (Noah: 23). This proves that idol worship existed before Noah (عليه السلام) and persists today, as most people on the outskirts of the earth continue this practice.

A religion whose falsehood is immediately apparent to basic reason cannot be sustained. The knowledge that a statue carved today did not create the heavens and the earth is self-evident knowledge (ilm daruri). It is impossible for a large number of people to unanimously deny self-evident knowledge. Therefore, the religion of idol worship cannot be the belief that the statue created the heavens and the earth; they must have an interpretation (ta'wil). Scholars have mentioned many interpretations, which we briefly reiterate here for added benefit:

First Interpretation (The Strongest): People observed that changes in the lower world are linked to changes in the stars. The seasons result from the sun's proximity to the zenith, and these seasons cause different conditions in the world. People then observed other stars and believed that fortune and misfortune are linked to their positions at the time of a person's birth. This led many to believe that celestial conjunctions and planetary alignments are the originators of worldly events. Consequently, they exaggerated their veneration. Some believed these bodies were inherently necessary; others believed they were created by the Great God but were the administrators of the world—thus establishing intermediaries between the Great God and worldly affairs.

In both cases, they engaged in worshipping and glorifying them. Since these stars often disappear from sight, they fashioned idols from materials associated with each star. The idol of the Sun was made of gold, adorned with gems associated with the Sun (like rubies and diamonds); the Moon's idol was made of silver, and so on. They then turned to worshipping these idols, intending to worship and draw near to the stars themselves. This shows the primary goal of idol worship is star worship.

The Prophets' Stance:

1. Proof of Inefficacy: They established proofs that these stars have absolutely no influence on worldly affairs, as Allah states after describing the stars as subservient: {Is it not His to create and command?} (Al-A'raf: 54).
2. Proof of Contingency: Even if they did have an effect, the proofs of contingency (huduth) apply to them, meaning they must be created. Worshipping the Originator is preferable to worshipping the derivative.

The evidence that the essence of idol worship is what we described is found when Abraham (عليه السلام) asked his father: {Do you take idols as deities? Indeed, I see you and your people in manifest error} (Al-An'am: 74). This statement judges idol worship as ignorance. When he presented proof, he demonstrated that the stars, moon, and sun are unfit for divinity. This indicates that the core belief of idolaters is the divinity of these celestial bodies; otherwise, the verse would be contradictory. Thus, the only way to refute idol worship is to refute the claim that the sun, moon, and other stars are gods or administrators of this world.

Second Interpretation (According to Abu Ma'shar al-Balkhi): Many in China and India affirmed the existence of God and angels, but they believed Allah is a body with a form, the most beautiful form possible. Angels also have beautiful forms but are hidden from us by the heavens. Therefore, they fashioned beautiful, aesthetically pleasing statues and images. They made one statue of supreme beauty, claiming it was the form of God, and another, lesser statue, representing the angels. They persistently worshipped these, seeking closeness to God and the angels. If this account is true, the reason for idol worship is the belief that Allah is a physical body located in a specific place.

Third Interpretation: They believe Allah delegated the administration of each region to a specific angel, and the administration of each part of the world's dominion to a specific celestial spirit. For example, one angel governs the seas, another the mountains, another the clouds and rain, another sustenance, and another war. Believing this, they fashioned a specific idol and shrine for each angel and sought from each idol the effects and administration corresponding to that celestial spirit.

We mentioned other interpretations in the beginning of Surah Al-Baqarah and suffice with this explanation here. And Allah knows best.

The apparent meaning of this verse indicates that Abraham's father's name was Azar. Some say his name was Tarah. Al-Zajjaj stated that genealogists agree his name was Tarah. Some atheists used this discrepancy as an attack on the Qur'an, claiming the lineage mentioned is incorrect. Scholars offer two main positions:

First Position: Abraham's father's name was Azar. The alleged consensus among genealogists that his name was Tarah is weak because this consensus is based on imitation, ultimately tracing back to one or two individuals, like Wahb and Ka'b, who might have relied on Jewish or Christian reports, which hold no weight against the explicit text of the Qur'an.

Second Position: Assuming his name was Tarah, we have several possibilities:

1. Dual Names: He might have had both names. Perhaps his original name was Azar, and Tarah was a nickname that became famous while the original name faded. Allah mentioned him by the nickname. Or vice versa: Tarah was the original name, and Azar was the common nickname used by Allah.
2. Azar as an Adjective: The word Azar could be a specific descriptor in their language. It is said that Azar is a term of reproach in their tongue, meaning "the mistaken one," as if saying, "O my father, the mistaken one," criticizing him for his deviation and disbelief. It is also said to mean "the old, decrepit man" in Khwarazmian, which is of Persian origin.
   • Note: These two possibilities are only permissible for those who accept that the Qur'an may contain a few words from non-Arabic languages.
3. Azar as an Idol's Name: Azar might have been the name of an idol his father worshipped. Allah mentioned him by this name for two reasons:
   • He associated himself with worshipping it; one who loves someone intensely may adopt the beloved's name. Allah says: {The Day We call every people with their Imam} (Al-Isra: 71).
   • It could mean "worshipper of Azar," where the possessive noun is omitted, and the possessed noun is substituted (i.e., Abū 'ābid Azar becomes Abū Azar).
4. Azar as an Uncle: Abraham's father was Tarah, and Azar was his uncle. The uncle is sometimes referred to as the father, as Jacob's sons said: {We will worship your God and the God of your fathers, Abraham and Ishmael and Isaac} (Al-Baqarah: 133), even though Ishmael was Jacob's uncle. Similarly, the Prophet (صلى الله عليه وسلم) referred to his uncle Al-Abbas as "my father." Alternatively, Azar could be the name of Abraham's maternal grandfather, who is also sometimes called father. Evidence for this is Allah mentioning Jesus (عليه السلام) as part of Abraham's progeny: {And of his descendants, David and Solomon... and Jesus} (Al-An'am: 84), even though Abraham was Jesus' grandfather through the mother.

Our companions (Sunni scholars) claim the Prophet's father was a disbeliever, arguing that the text here indicates Azar was a disbeliever and Abraham's father. They also cite: {And Abraham's seeking forgiveness for his father was not but because of a promise he had promised him. But when it became clear to him that he was an enemy to Allah, he disassociated himself from him} (At-Tawbah: 114), supporting their view.

Regarding {and your turning among those who prostrate}, we explained that the verse admits other interpretations. Regarding the claim that the verse should encompass all meanings: this is impossible, as applying a shared term to all its meanings is impermissible, as is applying it simultaneously to its literal and figurative senses. Regarding the Hadith: {I have always been transferred from the loins of the pure to the wombs of the pure}, this is understood to mean that no illegitimate union occurred in his lineage. Regarding the harshness toward the father: perhaps he persisted in his disbelief, thus deserving that severity. And Allah knows best.

The Shi'a assert that none of the Prophet's ancestors were disbelievers. They deny that Abraham's father was a disbeliever, claiming Azar was Abraham's uncle, not his father. They present arguments:

First Argument: The fathers of the Prophets were never disbelievers. Evidence: {Who sees you when you stand, and your turning among those who prostrate} (Ash-Shu'ara: 218-219).

• Interpretation: It is said this means his spirit was transferred from one prostrator to another. Under this interpretation, the verse proves all of Muhammad's ancestors were Muslims, necessitating that Abraham's father was a Muslim.
• Counter-Argument: The phrase {and your turning among those who prostrate} has other meanings:
  1. After the obligation of night prayer was abrogated, the Prophet (صلى الله عليه وسلم) walked around the companions' houses to see their devotion, finding them buzzing like beehives with the sound of recitation and glorification. Thus, it means his walking among the prostrators that night.
  2. It means he prayed in congregation, and his "turning among the prostrators" means being mixed with them during standing, bowing, and prostrating.
  3. It means Allah is aware of your state whenever you stand and turn among the prostrators engaged in religious matters.
  4. It means his gaze turning toward those praying behind him, supported by the Hadith: "Perfect your bowing and prostration, for I see you from behind my back."
• Rebuttal to Counter-Argument: The verse is open to all these interpretations. It is not preferable to restrict it to one over the others. Therefore, it must be understood to encompass all meanings, achieving the intended goal. Further evidence that none of Muhammad's ancestors were polytheists is the Hadith: {I have always been transferred from the loins of the pure to the wombs of the pure}, coupled with Allah's statement: {The polytheists are nothing but impure} (At-Tawbah: 28). This necessitates that none of his ancestors were polytheists.
• Conclusion based on this: If this is established, then Abraham's father was not a polytheist, but Azar was a polytheist. Therefore, it must be concluded that Abraham's father was someone other than Azar.

Second Argument: This verse shows Abraham addressed Azar with harshness and severity. Addressing a father with harshness is impermissible, proving Azar was not his father.

• Evidence for Harshness:
  1. The reading {O my father, Azar} (with Azar in the accusative case) implies it is a vocative address by name. Addressing a father by his proper name is a great form of disrespect.
  2. He said to Azar: {Indeed, I see you and your people in manifest error} (Al-An'am: 74), which is a great form of harshness and offense.
• Evidence that Harshness toward a Father is Impermissible:
  1. Allah commanded: {And your Lord has decreed that you worship none but Him, and to parents, good treatment} (Al-Isra: 23). This is general, applying to both believing and disbelieving fathers. {So do not say to them [even] 'uff' and do not repel them} (Al-Isra: 23), which is also general.
  2. When Allah sent Moses (عليه السلام) to Pharaoh, He commanded gentleness: {Then speak to him a gentle word that perhaps he may remember or fear} (Taha: 44). This was due to Pharaoh's right of upbringing; the father deserves even more gentleness.
  3. Gentle preaching is more effective in the heart, whereas harshness causes aversion and rejection of acceptance. This is why Allah commanded Muhammad (صلى الله عليه وسلم): {And debate with them in the best way} (An-Nahl: 125). How could Abraham (عليه السلام) use such roughness with his father in calling him?
  4. Allah described Abraham (عليه السلام) as forbearing: {Indeed, Abraham was forbearing, compassionate}. How suits such roughness with a father a forbearing man?

Therefore, Azar was not Abraham's father but his uncle, whose name was Tarah. The uncle can be called father, as Jacob's sons called Ishmael (his uncle) a father. The Prophet (صلى الله عليه وسلم) also said: "Return to me my father" (referring to Uncle Al-Abbas). Alternatively, Azar could be the father of Abraham's mother, who can also be called father. Evidence: Allah includes Jesus (عليه السلام) in Abraham's progeny, even though Abraham was Jesus' maternal grandfather.

• Our Companions' Response: They claim the Prophet's father was a disbeliever, citing the text here indicating Azar was a disbeliever and Abraham's father. Regarding {And Abraham's seeking forgiveness for his father...} (At-Tawbah: 114), this supports our view. Regarding {and your turning among those who prostrate}, we stated the verse admits other meanings. Regarding the claim that the verse must encompass all meanings: this is impossible, as applying a shared term to all its meanings is impermissible, as is applying it simultaneously to its literal and figurative senses. Regarding the Hadith about purity: this applies to the absence of illicit sexual relations in his lineage. Regarding the harshness toward the father: perhaps it was due to his persistence in disbelief, which warranted that severity. And Allah knows best.

The word Azar was read in two ways:

1. Accusative (nasb): As an appositive (badal) to {to his father}.
2. Nominative ($\text{raf'})$: As a vocative address (nidaa').

Someone asked: Why is Azar read with both accusative and nominative forms here, while the name Harun (Aaron) in the verse {And when Moses said to his brother Aaron} is only read in the accusative (nasb) and never in the nominative (raf')?

Answer: The nominative reading implies vocative address, which suggests contempt for the addressed person. This is appropriate in Abraham's story because Azar was persistent in his disbelief, making harsh address a fitting reprimand for his ugly conduct. However, in Moses' story, Moses was appointing Aaron as his deputy over his people; thus, contempt was inappropriate for that context, which is why the nominative reading (implying contempt) is not permissible there.

People differed on the meaning of the word Ilāh. The soundest view is that it means "the one worshipped" (al-ma'būd). This verse supports this view because the idolaters only attributed the quality of being worshipped to their idols. This is why Abraham said to his father: {Do you take idols as deities?} This indicates that the meaning of Ilāh is "the one worshipped."

Abraham's words in this verse contain rational arguments against the error of idol worship, from two perspectives:

1. The phrase {And when Abraham said to his father...} indicates they affirmed a plurality of gods. Affirming multiple gods is rationally false, as understood from Allah's statement: {If there were therein any deities other than Allah, there would have been ruin in both} (Al-Anbiya: 22).
2. If these idols possessed the power to do good or harm, a single idol would suffice. Since one idol is insufficient, it proves that even if they were numerous, they are utterly useless.

Some used this verse to argue that the obligation to know Allah and be grateful to Him is known through reason (aql), not revelation (sam'a). They argue that Abraham (عليه السلام) judged them as misguided. If this obligation were not rationally necessary, he could not have judged them as misguided, as their doctrine predated Abraham's call.

• Counter-Argument: One could argue that their belief was misguided according to the religious law of the Prophets who preceded Abraham (عليه السلام).

Verse 75:

{And thus did We show Abraham the kingdom of the heavens and the earth that he might be of those who are certain.}

This verse indicates that Allah showed Abraham the dominion (malakūt) of the heavens and the earth so that he might become one of the certain believers (al-mūqinin).