Al-An'am (The Cattle): (80) And his people argued with him. He said...

Know that when Abraham (peace be upon him) presented the aforementioned argument to his people, they presented counter-arguments to validate their claims.

Among their arguments:

1. Adherence to Tradition (Taqlid): They relied on imitation, as in their saying: {Indeed, we found our forefathers upon a religion} (Az-Zukhruf: 23), and their statement to the Prophet (PBUH): {Shall he make the gods one god? Indeed, this is a strange thing} (Sad: 5).
2. Threat of Affliction: They threatened him, saying that by criticizing the divinity of these idols, he would fall into calamities and misfortunes due to these idols. This is similar to what Allah recounted about the people of Hud: {We only say that some of our gods have afflicted you with evil} (Hud: 54). They presented this type of discourse to Abraham (PBUH).

Al-Razi's Response

Allah responded to their argument by saying: {He said: Do you dispute with me concerning Allah while He has guided me?}

This means: Since the proof that necessitates guidance and certainty has established the truth of my statement, how can I pay attention to your flawed arguments and false words?

He responded to their second argument—their threat concerning the idols—by saying: {And how should I fear what you associate [with Allah]?}

Fear only arises from one who has the power to benefit or harm. Idols are inanimate objects incapable of such power. So, how can fear arise from them?

Objection: Surely talismans have specific effects; why can't fear arise from them on that basis?

Response: The effect of talismans ultimately reverts to the influence of the stars. We have already demonstrated that the power of the stars to influence comes only from Allah's creation. Therefore, hope and fear, in reality, belong only to Allah Almighty.

Interpretation of "Except if my Lord wills"

Regarding His statement: {Except if my Lord wills}, there are several interpretations:

1. Except if I sin: Then my Lord may will to send down punishment upon me.
2. Except if my Lord wills to test me: With the hardships of this world, thereby cutting off some of the blessings (customs of His favors) from me.
3. Except if my Lord wills: That I should fear what you associate with Him, meaning He might revive them (the idols) and grant them the ability to harm or benefit me, giving them power to deliver good or evil to me.

The wording accommodates all these meanings. The essence is that it is not impossible for something undesirable to happen to a person in the future. Foolish people attribute such misfortunes to the fact that the person criticized the divinity of the idols. Abraham (PBUH) mentioned this so that if any misfortune befell him, it would not be attributed to this cause.

Conclusion of the Argument

Then he (peace be upon him) said: {My Lord encompasses all things in knowledge.}

This means that Allah is the Knower of the unseen, and He only does what is right, good, and wise. So, if any worldly hardship were to occur, that would be because the Almighty knows the wisdom and good in it, not because it is a punishment for criticizing the divinity of the idols.

Then he said: {Will you not then remember?}

This means: Will you not remember that denying partners, rivals, and equals to Allah does not necessitate the descent of punishment or wrath? And striving to establish Tawhid (Oneness) and Tanzih (Transcendence) does not necessitate deserving punishment. And Allah knows best.

Second Issue (Qira'at)

The second issue concerns the recitation:

• Nafi' and Ibn 'Amir recited {أَتُحَاجُّونَنِي} (Atuhājūnanī) with a lightened Nun (omitting one of the two Nuns).
• The rest recited it with a doubled Nun due to Idgham (assimilation).

Regarding {وَقَدْ هَدَانِي} (wa qad hadānī):

• Nafi' and Ibn 'Amir recited it by affirming the Yā' (the final Yā' is kept) according to the original form.
• The rest omitted the Yā' for the sake of brevity (Takhfif).

Third Issue (The Nature of Dispute)

The third issue is that Abraham (PBUH) disputed with them concerning Allah, which is evident in his statement: {I do not love those that set} (referring to false deities). The people also disputed with him concerning Allah, as indicated by the Almighty's report about them: {And his people argued with him. He said: Do you dispute with me concerning Allah?}

From this verse, we derive that disputing concerning Allah can sometimes lead to the greatest praise and high commendation—this is the dispute Abraham (PBUH) engaged in, for which the praise is: {And that was Our argument which We gave Abraham against his people} (Al-An'am: 83).

At other times, disputing leads to condemnation, as in: {He said: Do you dispute with me concerning Allah?}

The only difference between these two cases is that disputing to establish the true religion results in the highest forms of praise, while disputing to establish a false religion results in the harshest forms of condemnation and deterrence.

Once this principle is established, it becomes a recognized rule:

• Every place in the Qur'an or narrations that criticizes argumentation and debate must be understood as referring to the establishment of a false religion.
• Every place that praises argumentation must be understood as referring to the establishment of the true religion and the sincere doctrine. And Allah knows best.

Verse 81

{And how should I fear that which you associate [with Allah], while you do not fear that you have associated with Allah that for which He has sent down no authority? So which of the two parties is more worthy of security, if you should know?}

{Those who believed and did not mix their faith with injustice—for them is security, and they are [rightly] guided.}