Verses 35–41
The verses include a second reminder of a series of God’s blessings, following the first reminder contained in His saying: “And (recall) When Moses said to his people, ‘Remember Allah’s blessing upon you when He delivered you from Pharaoh’s clan’” (). Firstly, God mentions His favor upon a group of His believing servants, who are the Children of Israel, descendants of Abraham. Then, He mentions a second favor upon another group among them, who are the Children of Ishmael, also descendants of Abraham. This second favor is encapsulated in the supplication of Abraham, “My Lord! Make this city a sanctuary…” (al-Baqarah:126), and extends to the end of his supplication.
Within these blessings is God’s divine guidance enabling them to avoid idol worship, the blessing of security in Mecca, drawing the hearts of people towards its residents, and providing them with sustenance in the form of fruits and other means. All of this is because God, the Almighty, is the Most Powerful, the Most Praiseworthy.
Commentary
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا الْبَلَدَ آمِنًا وَاجْنُبْنِي وَبَنِيَّ أَنْ نَعْبُدَ الْأَصْنَامَ ٣٥ رَبِّ إِنَّهُنَّ أَضْلَلْنَ كَثِيرًا مِنَ النَّاسِ فَمَنْ تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَحِيمٌ ٣٦
(14:35-36) When Abraham said, ‘My Lord! Make this city a sanctuary, and save me and my children from worshiping idols. My Lord! Indeed they have misled many people. So whoever follows me indeed belongs to me, and as for those who disobey me, well, You are indeed all-forgiving, all-merciful.’
The phrase “My Lord! Make this city a sanctuary” recalls the moment Abraham uttered this prayer, emphasizing Mecca’s distinction, which God has honored.
God has recounted a similar prayer from Abraham in another context, stating: “And when Abraham said, ‘My Lord, make this a secure town, and provide its people with fruits—such of them as have faith in Allah and the Last Day,’ He said, ‘As for him who is faithless, I will provide for him (too) for a short time, then I will shove him toward the punishment of the Fire and it is an evil destination.’” (al-Baqarah:126).
From the variation in expressions—namely, “make this a secure town” and “make this city a sanctuary”—it can be inferred that these are two separate supplications made by Abraham at different times. After settling his son Ishmael and his mother in the land of Mecca and returning to Palestine, he came back to find the tribe of Jurhum drawn to residing near them. Pleased with this development, he prayed at that time, specifying their location: “My Lord, make this a secure town.” In this prayer, he asked his Lord to transform the area into a town, which it wasn’t at that time, and to provide its believing inhabitants with fruits. Later, upon returning to them again, he found that the place had become a town, and thus he prayed to his Lord to make the town secure.
Supporting the notion that these are two separate prayers is the difference found in them beyond this perspective. In the verse from al-Baqarah, the supplication is for the inhabitants of the city to be provided with fruits, whereas in the discussed verses, the plea is specifically for his offspring, along with other matters he prayed for them.
On this basis, the prayer recounted about Abraham in these verses is the last of what God, the Exalted, has mentioned in His Book regarding the words and prayers of Abraham. He offered this prayer after settling Ishmael and his mother in the area, after the Jurhum tribe came to live alongside them, after constructing the Sacred House, and after the town of Mecca was built by its residents, as indicated by the verses’ content.
Assuming that the recounted ones are a single prayer, when he said: “My Lord! Make...” it can be interpreted as “My Lord! Make this city a sanctuary.” One verse omits the referred part, while the other has the described part, for brevity.
What Abraham sought in terms of safety is legislative security, not natural or inherent, as previously mentioned in the interpretation of the verse from al-Baqarah. He’s asking His Lord to decree Mecca as a sacred and safe land. Contrary to what one might assume, this is among the greatest blessings God has bestowed upon His servants. If we contemplate this divine decree, which Abraham instituted with His Lord’s permission, namely the rulings of sanctity and safety, and deeply consider people’s reverence for this Ancient House and the surrounding safe sanctuary of God, we find that it has been rooted in their hearts for four thousand years up to the present day. This has brought countless religious and worldly blessings and grace, not just to its inhabitants, but also to all who hold it dear and whose hearts are attached to it. History has recorded much of this, and what it hasn’t is even more. Making Mecca a safe city is among the magnificent blessings God has bestowed upon His servants.
“And save me and my children from worshiping idols. My Lord! Indeed, they have led astray many among the people...” The terms janubuhu and ajnabahu mean to distance or keep away. His request that God distance and protect him and his sons from idol worship is a plea and a refuge in God from the misguidance attributed to these idols, as he said: “My Lord! Indeed, they have led astray...” and so on.
It is well-understood that any form of distancing and avoidance from God, regardless of its nature, is an act and influence from Him upon His servant. However, it’s not in a manner that leads to coercion or compulsion, and it doesn’t entail forcing or obligating someone in a way that would deprive them of their free will. Such distancing holds no virtue to be sought by someone like Abraham, the friend of God.
This indeed circles back to what was mentioned in the verse: “Allah fortifies those who have faith with the firm word.” Every act of goodness or abstention is first attributed to God, and then to the servant. Contrarily, every act of evil or abstention is initially credited to the servant. Even if attributed to God, it’s done so only in the context of retribution. This has been previously clarified.
The avoidance from idol worship is truly realized through the diversion from God, a mercy from Him towards His servant, and care. In reality, it is nothing but a matter which the servant is cloaked with. However, he only possesses it through the empowerment of God, the Exalted. Hence, He inherently owns it, while the servant possesses it through His command and permission. Just as the servant is guided only through the guidance of God, there is only one guidance. However, it is owned by God, the Exalted, inherently, and the servant only possesses it through His empowerment. The most succinct expression in this regard is found in the narrations of the Ahl al-’Iṣmah (the Infallibles) that God facilitates for His servant to perform good deeds and abstain from evil.
To summarize, what is intended by his saying wajnubnī (and save me) is to request from God, the Exalted, the act of the servant abstaining from idol worship. In other words, he is asking his Lord to protect him and his progeny from idol worship and guide them to the truth if they present themselves for it. He also prays that blessings be bestowed upon them if they seek it, not just to protect them from it, whether they present themselves for it or not. He also seeks blessings upon them whether they seek it or not. This is the essence of his supplication.
From this, we can infer that while the supplication might be phrased to cover everyone, it specifically benefits a select group. This group consists of those who are receptive to it, leaving out the stubborn and arrogant among them. Additional details will follow.
Then, he (Abraham) supplicates with this prayer for himself and his descendants, saying: wajnubnī wa baniyya an na’budal-aṣnām (and save me and my children from worshiping idols). His descendants refer to all those who come from his lineage after him, which includes the progeny of Ishmael and the progeny of Isaac. Just as the term “son” can refer directly to a child without any intermediary, it can also refer indirectly. This is corroborated by the Qur’an where it states: millata abīkum Ibrāhīm (the faith of your father, Abraham)—(al-Hajj: 78). The term “Bani Isrā’īl” (Children of Israel) is used to refer to the Jews in forty-two places in the divine revelation.
He (Abraham) seeks distance from idol worship for himself and all his subsequent descendants, as previously explained. However, some might argue that the context and discourse indicate that the supplication is specifically for the family of Ishmael residing in Hijaz, and not necessarily inclusive of the progeny of Isaac.
Following his supplication, “and save me and my children from worshiping idols,” he remarks: “My Lord! Indeed, they have led astray many among the people.” This serves as a rationale for his prayer. The invocation “My Lord” is reiterated to invoke Divine mercy. It implies: I beseech You to distance me and my descendants from their worship because they have misguided many. Attributing misguidance to the idols signifies the intrinsic connection between misguidance and them, even if it isn’t a sentient connection. It’s not always necessary for an action or effect to have a sentient relation with something, even if it’s evident.
Then, his statement “So whoever follows me indeed belongs to me, and as for those who disobey me, well, You are indeed all-forgiving, all-merciful” is an elaboration of his previous words. Meaning, if many people are led astray by the idols due to their worship, and I have sought Your refuge and presented myself and my descendants to You to protect us from worshipping them, then we and the people are divided into two groups: those who are misguided from the path of Your monotheism and those who dedicate themselves to Your protection and avoidance. Hence, “whoever follows me, etc.”
In his elaboration, he expressed with the words: faman tabi’anī (So whoever follows me). Following is done on a path. He also alluded to the path when he said, aḍallan (led astray) since going astray occurs when one deviates from the path. By “following,” he meant adhering to his religion and emulating his way, not merely believing in the oneness of the Almighty. Instead, it’s about walking the path based on monotheism, thereby presenting oneself to His mercy and avoiding idol worship.
Evidence that “following” refers to walking his path is evident in his equivalent words: wa man ‘aṣānī (and for those who disobey me). He attributed the disobedience to himself and did not say: whoever disbelieves in You, or disobeys You, or deviates from the truth, and so on. Similarly, he didn’t say whoever believes in You, obeys You, fears You, or anything alike.
By “following” him, he means walking his path and embracing all that he brought, both in belief and action. Conversely, by “disobeying” him, he refers to abandoning his way and neglecting what he has brought in terms of religious law, both in belief and practice. It is as if he (Abraham) is saying: whoever follows me, abides by my religious law, and walks in my footsteps, he is aligned with me and is considered one of my kindred. I ask for your protection for both him and me against idol worship. However, whoever disobeys me, whether fully or partially, whether from my descendants or not, I do not count him as one with me. I do not seek your protection for him; instead, I leave his fate to your forgiveness and mercy.
From this, it becomes evident that his statement, “So whoever follows me indeed belongs to me, and as for those who disobey me, well, You are indeed all-forgiving, all-merciful,” is an explanation of his earlier words, “And save me and my children from worshiping idols.” This involves generalizing and specifying the term ‘children’. It’s akin to generalizing the children (or descendents) to include everyone who follows him and specifying it to refer to those among them who disobey him; thus, they are not of him or aligned with him. In essence, he associates those who follow him after his time with himself. As for those who do not follow his path, he entrusts them to their Merciful and Forgiving Lord. This is in line with the Qur’anic verse: “Indeed, the nearest of all people to Abraham are those who followed him, and this Prophet, and those who have faith” (Āl ʿImrān:68).
It is evident that the broadening and narrowing approach adopted by Abraham mirrors what has been articulated both by him and his Lord in another section of his supplication, as narrated by the verse: “and provide its people with fruits—such of them as have faith in Allah and the Last Day,’ He said, ‘As for him who is faithless, I will provide for him (too) for a short time, then I will shove him toward the punishment of the Fire and it is an evil destination’” (al-Baqarah:126). Initially, he prayed for the sustenance of all inhabitants of the town, then specifically for the believers among them. God, in His infinite wisdom, then generalized it with His statement, “And as for him who is faithless.”
Secondly, it’s conceivable to infer from his statement regarding those who followed him: “Indeed, belongs to me,” and his silence concerning those who opposed him—especially after his supplication for himself and his descendants—that this represents an endorsement from him for all who followed him and an association of them with himself. Conversely, it denotes a disassociation from all who opposed him, even if they were his descendants by birth. Or, it could signify an association of his followers with himself while remaining silent about others, based on the implicit nature of silence in indicating negation.
There is no issue with this view once the evidence becomes clear. Biological birth doesn’t necessarily dictate lineage, neither in affirmation nor in negation. You won’t find any nation that limits lineage, either in affirmation or negation, solely to natural birth. Instead, they continuously adjust their criteria, either broadening or narrowing it. Islam also has stipulations in this regard, such as the disavowal of a false claimant, a child born out of adultery, a non-believer, an apostate, while including a foster child or a child born from adultery and so on.
Thirdly: Although he (Abraham) did not explicitly request forgiveness and mercy for those who defied him, he nonetheless presented them to God’s mercy with his words: “And for those who disobey me, you are indeed Forgiving, Merciful.” Yet, this does not lack an implicit indication towards seeking God’s grace for those who have deviated from his established path—a path that conditions humanity for divine compassion by safeguarding them from idol worship. This degree of transgression doesn’t negate the encompassment of mercy, even if it doesn’t necessarily demand it. The intent here isn’t the essence of associating partners with God, which would contradict the plea for forgiveness. As the Almighty says, “ Indeed Allah does not forgive that any partner should be ascribed to Him, but He forgives anything besides that to whomever He wishes” (al-Nisa’:116).
This is the essence of what contemplation on the two noble verses reveals. It remains distinct from the difficulties that the exegetes faced in certain parts of these verses, which led them to various interpretations, diverging from sound discernment.
They particularly grappled with the statement of Prophet Abraham: “And save me and my children from worshiping idols.” At its surface, this appears as a request for protection from idol worship for both himself and all his descendants. If this were the case, it suggests an unanswered prayer, especially considering the Quraysh from his lineage were idolaters. How could a figure like Abraham supplicate and not have it answered? Moreover, how could the Almighty mention his plea, if it were merely inconsequential, without indicating its non-acceptance, contrary to the Qur’anic approach in other similar contexts? Furthermore, how could he, being a prophet, request protection for himself from idol worship when prophets are inherently protected from such misguidance?
In addressing this dilemma regarding the perceived non-acceptance of his supplication for his descendants, some say the term “descendants” specifically refers to his direct children, like Ishmael and Isaac, for whom his supplication was indeed granted. Others argue it pertains to those of his lineage who were present at the time of this supplication and were monotheistic. Yet another perspective holds that God did answer his prayer for some descendants and not for others, and there’s no inadequacy in the supplication itself.
It has been suggested that the polytheists among his descendants did not actually worship idols; instead, they took them as intermediaries. Another view posits that they worshipped deities, distinct from idols; where asnam (idols) are the sculpted images, and awthan are unsculpted ones. A different opinion proposes that they didn’t worship these idols at all. Rather, an individual would erect a stone, declaring, “This is a stone, and the house is a stone,” and would then circumambulate the stone, a practice they termed as “that which is circled around” (al-Dawwār).
The flaws in these perspectives are clear:
- The first and second views contradict the apparent wording.
- The third view’s issue is not about casting doubts on the prophet due to some of his prayers not being answered; instead, it diverges from the Qur’anic approach of recounting irrelevant speech without refuting it.
Regarding the other views, the core of the error in idol worship is associating partners in worship, which is a consistent theme across all these perspectives.
In addressing the query about the prophet’s plea for distance and aversion from idolatry, being an infallible prophet, some suggest the request was for steadfastness and perseverance. Others believe that Prophet Abraham articulated this out of humility, showcasing his reliance on the divine grace. Another perspective is that the plea was to be safeguarded from subtle forms of shirk (associating partners with God), as prophets are inherently protected against its manifest forms.
All these views are debatable. The first one is problematic as it fails to address the core issue: just as infallibility and divine protection are inherent to prophethood, their initiation is as vital as their persistence. If it were deemed inappropriate for a prophet to request their initiation due to its essential nature, then it would equally be unsuitable for him to seek their maintenance for the same reason. The underlying argument here suggests a separation between divine grace and its Giver, implying that the beneficiary becomes self-sufficient once blessed. This suggests that once God bestows a favor, that favor exits His realm, making the beneficiary its sole possessor. Thus, it becomes pointless to ask of One who no longer has control. Additionally, if God ordains a matter, be it its inception or its endurance, it’s a final decree unalterable from its course. This viewpoint erroneously concludes that God lacks the power or intent to counteract such a decree. However, the recipient’s dependence remains unchanged post-bestowal, and God’s sovereignty persists unaltered. God always retains the power to will as He desires, even if He doesn’t act against an established decree. Requests and supplications emerge from a sense of need, not a sense of deprivation. Grasp this concept, a point we’ve expanded upon in earlier discussions numerous times.
Regarding the second view, self-deprecation (lowering oneself) is applicable only to non-critical matters and not foundational ones. Thus, when someone claims, “I am not a human” as a form of humility, it’s nonsensical unless he’s negating perfection. Similarly, when referring to expressing a sense of need, it’s not perceived as necessary in definitive matters, such as the infallibility inherent in prophets.
Regarding the third point, hidden polytheism is characterized by reliance on and orientation towards entities other than God across its various manifestations. Abraham justified his plea of “And keep me away...” by referencing the misguidance caused by these entities, saying “Indeed, they have led astray....” His request focuses solely on avoiding the worship of these idols, representing explicit polytheism, rather than seeking protection from placing reliance or directing one’s attention to anything other than God. However, this perspective might change if one assumes that the term “idol” encompasses anything directed towards other than God, and that “worship” implies an overarching devotion and focus. Nonetheless, such a claim lacks concrete evidence.
A contention arose regarding the statement of the Prophet Abraham, “and as for those who disobey me, well, You are indeed all-forgiving, all-merciful,” as it seemingly seeks forgiveness for polytheists. Yet, associating partners with God precludes forgiveness, as emphasized in the verse: “indeed Allah does not forgive that any partner should be ascribed to Him” (al-Nisa’:116).
One perspective posits that previous religious laws permitted the forgiveness of polytheism. It was only in the current doctrine, underscored by “indeed God does not forgive that any partner should be ascribed to Him,” that this leniency was revised. Consequently, Prophet Abraham based his prayer on the conventions of his own religious code.
And it was said, what is intended by “And as for those who disobey me” and persists in polytheism, then “You are indeed all-forgiving, all-merciful” by transferring him from polytheism to monotheism, thus You forgive and have mercy on him.
Another opinion suggests that the phrase “And for those who disobey me, indeed, You are Forgiving and Merciful” implies mercy following one’s repentance, hinting at an unspoken stipulation. Additionally, another view holds that should one defy the Prophet but remain steadfast in polytheism, God’s forgiveness and mercy manifest in guiding them from polytheism to monotheism.
Some argue that by “forgiveness” and “mercy,” the intent is to veil the act of polytheism in this world. The “mercy” implies not hastening the punishment. Thus, the meaning is: “For those who defy me by adhering to polytheism, shield that act and be merciful by postponing their punishment.” Others suggest that this statement was made by Prophet Abraham before he realized that God does not pardon polytheism. This unawareness doesn’t diminish his position because, rationally, the forgiveness of polytheism is conceivable. It’s only the revealed evidence that prohibits it, and it’s not imperative for one to be aware of all such evidences in a single day. A further viewpoint is that the term “disobedience” here refers to sins excluding polytheism.
All these answers are flawed. The first argument claims that polytheism was forgivable under earlier religious laws, but there’s no evidence supporting this. Contrarily, evidence suggests the opposite. For instance, God spoke to Adam, who is representative of the earliest religious laws, saying: “But those who are faithless and deny Our signs, they shall be the inmates of the Fire and they shall remain in it (forever)...” (al-Baqarah:39). Additionally, concerning the teachings of Jesus—representing the final pre-Islamic religious laws—it’s mentioned: “Indeed whoever ascribes partners to Allah, Allah shall forbid him (entry into) paradise, and his refuge shall be the Fire, and the wrongdoers will not have any helpers” (al-Ma’idah:72). Reflecting on the Qur’anic verses about resurrection, paradise, hellfire, intercession, and the prayers (and invitations) of prophets confirms that polytheists can’t attain salvation through intercession or any means other than repentance before their death.
As for the second argument, asserting that forgiveness and mercy are conditional upon repentance is an unwarranted restriction. Arguably, if disobedience is restricted to those who repent, it disrupts the symmetry in the saying, “So whoever follows me indeed belongs to me and as for those who disobey me...” This is because a disobedient person who repents then aligns with those who follow him (Abraham), rendering the comparison one-sided.
Regarding the third and fourth points, they seem to contradict the apparent meaning of the verse. Apparently, asking for forgiveness implies that God would pardon the sinner while they are in the act, not just after they’ve repented and returned to obedience. The clear implication of seeking forgiveness (for disobedience) is to alleviate the repercussions of the sin, whether wholly or in the afterlife. However, the idea of removing just the worldly consequences seems far-fetched and hard to grasp.
The fifth perspective seems the least plausible. How could the friend of God (al-Khalil), in his later years, be unaware of fundamental religious truths and seek intercession and forgiveness for the polytheists without divine permission? If he had, God might have indicated its impossibility. In His words, God draws attention to these misinformed utterances borne from ignorance. He doesn’t immediately correct or elucidate their actual essence, but later provides clarity about Abraham’s disassociation from his polytheistic father: “Abraham’s pleading forgiveness for his father was only to fulfill a promise he had made him. So when it became manifest to him that he was an enemy of God, he repudiated him” (al-Tawba:114).
The sixth perspective seems vague; to categorize sin as anything less than polytheism requires further context, aligning perhaps with previous discussions.
This encapsulates the insights of Qur’anic commentators concerning the two verses. While we’ve refined their perspectives, certain views seem misaligned, especially in light of God’s unequivocal position on polytheism and the intricate meaning behind “So whoever follows me indeed belongs to me” and its associated allusions.
رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ ٣٧
(14:37) ‘Our Lord! I have settled part of my descendants in a barren valley, by Your sacred House, our Lord, that they may maintain the prayer. So make the hearts of a part of the people fond of them, and provide them with fruits, so that they may give thanks’
The phrase, from my descendants (translated here as part of my descendants) in this verse serves to clarify the object of the verb, “I have settled” (askantu) to emphasize its scope. The Arabic particle “min” here denotes a portion or a part. What is implied by “from his descendants” refers to Ishmael and those who would be born from his lineage, not just Ishmael alone, as evidenced by his subsequent words: “so that they may give thanks.”
As for the phrase “in a barren valley,” (ghayr dhī zarʿin) it implies without vegetation. This description is more emphatic and eloquent, as it indicates—as some have said—the land’s unsuitability for cultivation because it’s rocky and sandy, devoid of fertile materials. This is akin to the expression: “an Arabic Qurʾān, without any deviousness” (ghayr dhī ʿiwajin) (al-Zumar:28).
The attribution of the House to God is because it was constructed for a purpose that is only fitting for Him alone, which is His worship. Its sanctity, denoted by the term muḥarram, is due to the sanctified status God legislatively assigned to it. The adverbial phrase, meaning “by Your Sacred House,” relates to the phrase “I have settled.”
This passage from his supplication, specifically the part that says, “Our Lord! I have settled part of my descendants in a barren valley, by Your sacred House” serves as evidence for what we have previously mentioned: that he made this supplication in the latter part of his life after he had built the Kaʿbah. People then constructed the town of Mecca and inhabited it. Furthermore, supporting this perspective is his statement: “All praise belongs to Allah, who gave me Ishmael and Isaac despite (my) old age.”
Thus, this addresses a potential point of contention where one might ask: How did he call it a “House” and say, “I have settled part of my descendants,” when it had not yet been constructed? It seems the questioner assumes that he only made this supplication on the day he brought Ishmael and his mother to the land of Mecca, which at that time was a barren land with neither companion nor vegetation.
There’s no need to assert that Abraham knew, by what God had informed him, that he would build a house for God there, or that the House existed before and was either destroyed by some factions or was elevated by God to the heavens during the Flood. One wonders, if these explanations are presented to address this issue, how then do we reconcile with the apparent meaning of the statement, “Make this city a sanctuary” and the clear statement “who gave me Ishmael and Isaac despite (my) old age”?
Abraham’s statement, “Our Lord, that they may maintain the prayer,” clarifies his purpose for settling them there. When combined with his previous statement about a “in a barren valley” and his subsequent plea, “So make the hearts of a part of the people fond of them, and provide them with fruits,” it indicates that he deliberately chose a barren valley, devoid of life’s luxuries like fresh water, lush vegetation, pleasant trees, and a temperate climate, and free from any inhabitants, so that they could wholeheartedly devote themselves to the worship of God without the distractions of worldly affairs.
His supplication, “So make the hearts of a part of the people fond of them,” uses the term “inclination” (hawī) in the sense of being drawn or gravitating towards something. It implies that people should feel an affinity and inclination towards them, either by settling with them or by making the pilgrimage (Hajj) to the Sacred House, finding comfort in their presence. Moreover, “and provide for them with fruits” suggests enabling trade to be directed towards them, “so they may give thanks.”
رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ وَمَا يَخْفَى عَلَى اللَّهِ مِنْ شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ٣٨
(14:38) Our Lord! Indeed You know whatever we hide and whatever we disclose, and nothing is hidden from Allah on the earth or in the sky.
The essence of this verse is self-evident. The statement, “and nothing is concealed from Allah on the earth or in the heavens” can either be from the speech of Prophet Abraham or a continuation of God’s words. In the first view, the term “from Allah” serves as a reference, pointing to the reason or cause for the statement. It’s as if it’s being said: “You are well-aware of what we conceal and reveal because You are God, from whom nothing is hidden, be it on the earth or in the heavens.” It is possible to infer from this rationale that “the heavens” refers to what is hidden or unknown to us and beyond our sensory perception, whereas “the earth” signifies the opposite. This distinction should be understood.
الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ ٣٩
(14:39) All praise belongs to Allah, who gave me Ishmael and Isaac despite (my) old age. Indeed my Lord hears all supplications.
This statement stands as an interjection amidst his supplications, highlighting the immense blessings God bestowed upon him. Prophet Abraham recalls this within his other prayers, acknowledging the profound favor from God when He granted him two righteous sons even after the usual means of having offspring seemed impossible. Indeed, these blessings were granted only in response to his fervent prayers for offspring. Thus, he praised and thanked God for this gift and for answering his prayers.
رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاءِ ٤٠
(14:40) My Lord! Make me a maintainer of prayer, and my descendants (as well). Our Lord, accept my supplication.
This verse emphasizes his reliance on God in upholding his prayers. This mirrors his reliance on God when seeking protection from idol worship. Establishing prayer is attributed to God in terms of permission and will, just as it is attributed to the servant in terms of commitment and action, a matter which has been previously discussed.
The passage reflects the second supplication in which he and his descendants participate. It naturally follows his earlier plea, “Save me and my children from worshipping idols.” This is further succeeded by his third joint supplication: “Our Lord, forgive me, my parents, and all the faithful.”
In all three sections, Abraham singled himself out from others when he said: “Save me,” “Make me a maintainer of prayer,” and “Forgive me.” This is because his request also encompasses the rights of his descendants, as he said in another place: “Confer on me a worthy repute among the posterity” (al-Shu’arā’:84). And in another instance, as God narrated: “When his Lord tested Abraham with certain words and he fulfilled them, He said, ‘I am making you the Imām of mankind.’ Said he, ‘And from among my descendants?’ He said, ‘My pledge does not extend to the unjust.’” (al-Baqarah:124).
As for his statement in the first section: “Save me and my children from worshipping idols,” and here: “Make me a maintainer of prayer, and my descendants (as well),” it was mentioned earlier that what he means by his children are some of them, not all. These two sections align with each other.
One of the reasons for the alignment between these two sections is his emphasis in this section with his statement: “Our Lord, accept my supplication.” Indeed, his request for the acceptance of his supplication is an act of insistence and emphasis. Similarly, the rationale in the first section, with his statement: “Indeed, they have led many astray,” truly emphasizes his supplication found in: “Save me and my children from worshipping idols.”
رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ ٤١
(14:41) ‘Our Lord! Forgive me and my parents, and all the faithful, on the day when the reckoning is held.’
This is the last part of Abraham’s supplication mentioned in the noble Qur’an. He concludes his supplication by seeking forgiveness for the believers on the Day of Judgment. This is reminiscent of the ending of Noah’s supplication mentioned in the Qur’an: “My Lord! Forgive me and my parents, and whoever enters my house in faith, and the faithful men and women” (Nūḥ:28).
This verse offers evidence that Abraham was not the son of Āzar, the idolater, because he seeks forgiveness for his parents in his old age, at the end of their lives. He had already disavowed Āzar early in his life after asking forgiveness for him due to a promise he had made. The Almighty says, “He said, ‘Peace be to you! I shall plead with my Lord to forgive you’” (Maryam:47). Abraham also said, “Forgive my father for he is one of those who are astray” (Ash-Shu‘arā’: 86). Moreover, it is mentioned, “Abraham’s pleading forgiveness for his father was only to fulfill a promise he had made him. So when it became manifest to him that he was an enemy of God, he repudiated him” (al-Tawbah:114). A detailed discussion on this matter has been provided earlier in the analysis of his story in Sūrah al-Anʿām in the seventh volume of this book.
One of the subtle aspects of Abraham’s supplication is the variation in his call, alternating between “My Lord” and “Our Lord,” and the meticulousness in how he references matters specific to himself, such as his foremostness and the position of Imām, and when he refers to matters related to both him and others.
Examining Narrations
- In al-Durr al-manthūr, on the authority of Abū Nu‘aym’s al-Dalāʾil, it is reported from ‘Aqīl b. Abī Ṭālib that when six individuals from the Anṣār came to the Prophet, he sat with them by the fire at ‘Aqabah. He invited them to God and to support His religion. They asked him to recite what was revealed to him, so he recited from Sūrah Ibrāhīm: “My Lord! Make this city a sanctuary, and save me and my children from worshiping idols,” until the end of the sūrah. Upon hearing this, the men departed, humbled and in agreement.
- In Tafsīr al-‘Ayyāshī, from Abū ‘Ubaydah through Imām al-Ṣādiq, he said: “Whoever loves us is from us, the Ahl al-Bayt.” I asked, “Am I from you?” He replied, “You are indeed from us. Have you not heard the word of God, and it is the word of Abraham: ‘So whoever follows me indeed belongs to me.’”
- In the same source, from Muḥammad al-Ḥalbī through Imām al-Ṣādiq, he said: “Whoever among you fears God and is righteous is from us, the Ahl al-Bayt.” I asked, “From us, the Ahl al-Bayt?” He answered, “Yes, from us, the Ahl al-Bayt. Hasn’t Abraham said, ‘So whoever follows me indeed belongs to me’? Umar b. Yazīd asked him, ‘Are they from the family of Muḥammad?’ He affirmed, ‘Yes, by God, from the family of Muḥammad. Have you not heard the saying of God: ‘Indeed the nearest of all people to Abraham are those who follow him’ and Abraham’s saying, ‘So whoever follows me indeed belongs to me?’”
Author’s comment: There is a narration that suggests the sons of Ishmael never worshipped idols due to Abraham’s prayer: “and save me and my children from worshiping idols.” This seems dubious, and the topic has been discussed earlier.
Furthermore, some narrations from both Sunni and Shi’a sources claim that the land of Ṭā’if was originally in Jordan, part of Palestine. This land supposedly moved to Mecca after Abraham prayed for his descendants: “And provide them with fruits.” Such narrations are weak and insufficient to prove their authenticity.
Although the miraculous element is possible, weak and mursal narrations are not enough to substantiate this. The focus of these verses is gratitude, and if such miraculous deeds were related to this gratitude, it would have been emphasized more. And God knows best.
In another mursal narration from al-‘Ayyāshī, Harīz quotes from one of the Imāms that he used to recite “Our Lord! Forgive me and my parents,” referring to Ishmael and Isaac. Another mursal from Jābir through Abū Ja‘far supports this. However, these two narrations are weak and should not be taken into account.
Editor’s Note: The various nuances in the Qur’an suggest a more focused intent behind Abraham’s supplication. ↩︎
Editor’s note: Abraham emphasizes the significance of adherence through the conjunction “fa” (so) in his assertion. ↩︎
Editor’s Note: See also God’s words regarding the son of Noah: “Indeed, he is not of your family; indeed, his work is unrighteous,” (Hūd: 6). ↩︎
Editor’s Note: That is, “And whoever disobeys me” and persists in polytheism, then “You are Forgiving and Merciful” ↩︎
Editor’s note: In simpler terms, the author is pointing out that if one explanation is accepted for a particular issue, it may lead to complications or inconsistencies when interpreting related issues or statements in the religious texts. The author prompts the reader to think critically about the broader implications of accepting certain explanations. ↩︎
Another translation says: “Make the hearts of mankind incline towards them.” (Ed.) ↩︎
Editor’s note: Prophet Abraham’s supplication in choosing a barren valley for his offspring reflects deep foresight and trust in God. It was designed to foster an environment of divine worship. His use of “inclination” anticipates a spiritual draw towards this place for settlement and pilgrimage. His prayer balances physical sustenance with spiritual growth, demonstrating his profound grasp of human nature and unwavering faith in God’s design. ↩︎
See English Vol. 13. (Ed.) ↩︎
Qur’an, (Ed.) ↩︎