The reward of Ibrahim’s (Abraham), peace be upon him, submission to Allah, Glorified and Praised

 

I take refuge with Allaah from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ  

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .  

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Reward of Ibrahim’s (Abraham) Alaihi Salaam, Submission to Allah, Glorified and Praised.

وَإِذِ ابْتَلَى إِبْرَهِيمَ رَبُّهُ بِكَلِمَـتٍ فَأَتَمَّهُنَّ قَالَ إِنِّى جَـعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِن ذُرِّيَّتِى قَالَ لاَ يَنَالُ عَهْدِي الظَّـلِمِينَ

(124. And (remember) when the Lord of Ibrahim (Abraham) tried him with (certain) commands, which he fulfilled. He (Allah) said (to him), “Verily, I am going to make you an Imam (a leader) for mankind (to follow you).” (Ibrahim) said, “And of my offspring (to make leaders).” (Allah) said, “My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers).”)

Surah 2 Al Baqarah, Verse 124

Tafsir Ibn Kathir

Allah is informing us of the honor of Ibrahim Al-Khalil, who He made an Imam for the people, and a model to be imitated, because of the way he conducted himself and adhered to Tawhid. This honor was given to Prophet Ibrahim when he adhered to Allah’s decisions and prohibitions. This is why Allah said,

And (remember) when the Lord of Ibrahim (i.e., Allah) tried him with (certain) commands).

This Ayah means, O Muhammad! Remind the idolators and the People of the Scriptures, who pretend to be followers of the religion of Ibrahim, while in reality they do not follow it, while you, O Muhammad, and your followers are the true followers of his religion; remind them of the commands and prohibitions that Allah tested Ibrahim with.

 (which he fulfilled.) indicating that Ibrahim implemented all of Allah’s orders. Allah said in another Ayah,

(And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (Allah ordered him to do or convey)) (53:37)

meaning, he was truthful and he was obedient to Allah’s legislation. Also, Allah said,

(Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin (polytheists), (He was) thankful for His (Allah’s) favors. He (Allah) chose him and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (O Muhammad saying): “Follow the religion of Ibrahim Hanif (Islamic Monotheism ـ to worship none but Allah) and he was not of the Mushrikin.) (16:120-123) 

(Say (O Muhammad ): “Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan, and Ibrahim (to worship none but Allah, alone) and he was not of Al-Mushrikin.”) (6:161) and,

(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifan (Islamic Monotheism ـ to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad ) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers) (3:67-68).

Allah said,

(with Kalimat (words)) which means, “Laws, commandments and prohibitions.” `Words’ as mentioned here, sometimes refers to what Allah has willed, such as Allah’s statement about Maryam,

(And she testified to the truth of the Words of her Lord, and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah)) (66:12).

“Words” also refers to Allah’s Law, such as Allah’s statement,

(And the Word of your Lord has been fulfilled in truth and in justice) (6:115) meaning, His legislation. “Words” also means truthful news, or a just commandment or prohibition. For instance, Allah said, 

(And (remember) when the Lord of Ibrahim tried him with (certain) Words (commands), which he fulfilled) meaning, he adhered to them, Allah said,

(Verily, I am going to make you an Imam (a leader) for mankind (to follow you).”) as a reward for Ibrahim’s good deeds, adhering to the commandments and avoiding the prohibitions. This is why Allah made Ibrahim a role model for the people, and an Imam whose conduct and path are imitated and followed.

There is a difference of opinion over the words that Allah tested Ibrahim with. There are several opinions attributed to Ibn `Abbas. For instance, `Abdur-Razzaq said that Ibn `Abbas said, “Allah tested him with the rituals (of Hajj).” Abu Ishaq reported the same. `Abdur-Razzaq also narrated that Ibn `Abbas said that,

(And (remember) when the Lord of Ibrahim (Abraham) (i.e., Allah) tried him with (certain) commands) means, “Allah tested him with Taharah (purity, ablution): five on the head and five on the body. As for the head, they are cutting the mustache, rinsing the mouth, inhaling and discarding water, using Siwak and parting the hair. As for the body, they are trimming the nails, shaving the pubic hair, circumcision and plucking under the arm and washing with water after answering the call of nature.” Ibn Abi Hatim said, “A similar statement was also reported from Sa`id bin Al-Musayyib, Mujahid, Ash-Sha`bi, An-Nakha`i, Abu Salih, Abu Al-Jald, and so forth.”

There is a similar statement that Imam Muslim narrated from `A’ishah who said that Allah’s Messenger said,

(Ten are among the Fitrah (instinct, natural constitution): trimming the mustache, growing the beard, using Siwak, inhaling and then exhaling water (in ablution), cutting the nails, washing between the fingers (in ablution), plucking the underarm hair, shaving the pubic hair, washing with water after answering the call of nature, (and I forgot the tenth, I think it was) rinsing the mouth (in ablution).)

The Two Sahihs recorded Abu Hurayrah saying that the Prophet said,

(Five are among the acts of Fitrah: circumcision, shaving the pubic hair, trimming the mustache, cutting the nails and plucking the underarm hair.) This is the wording with Muslim.

Muhammad bin Ishaq reportd that Ibn `Abbas said, “The words that Allah tested Ibrahim with, and that he implemented were: abandoning his (disbelieving) people when Allah commanded him to do so, disputing with Nimrod (king of Babylon) about Allah, being patient when he was thrown in the fire (although this was extremely traumatic) migrating from his homeland when Allah commanded him to do so, patience with the monetary and material demands of hosting guests by Allah’s command, and Allah’s order for him to slaughter his son. When Allah tested Ibrahim with these words, and he was ready for the major test, Allah said to him,

(“Submit (be a Muslim)!” He said, “I have submitted myself (as a Muslim) to the Lord of all that exists. ”) (2:131) although this meant defying and being apart from the people.”

Allah said that Ibrahim said,

(And of my offspring (to make leaders)) and Allah replied,

My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers)).

(When Allah made Ibrahim an Imam (Leader for the faithful), he asked Allah that Imams thereafter be chosen from his offspring. Allah accepted his supplication, but told him that there will be unjust people among his offspring and they will not benefit from Allah’s promise. Thus, they will neither become Imams nor be imitated (for they will not be righteous). The proof that Ibrahim’s supplication to Allah was accepted is that Allah said in Surat Al-`Ankabut (29:27),

(And We ordained among his offspring prophethood and the Book).

As for Allah’s statement

((Allah) said, “My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers). ”)(Allah mentioned that there are unjust people among the offspring of Ibrahim, and they will not benefit from Allah’s promise, nor would they be entrusted with anything, even though they are among the children of Allah’s Khalil (intimate friend, Prophet Abraham). There will also be those who do good among the children of Ibrahim, and these it is who will benefit from Ibrahim’s supplication. Ibn Jarir said that this Ayah indicated that the unjust shall not be Imams for the people. Moreover, the Ayah informed Ibrahim that there will be unjust people among his offspring. Also, Ibn Khuwayz Mindad Al-Maliki said, “The unjust person does not qualify to be a Khalifah, a ruler, one who gives religious verdicts, a witness, or even a narrator (of Hadiths).’

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The sacrifice of Ibrahim (Abraham), peace be upon him


I take refuge with Allaah from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ  

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .  

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Sacrifice of Ibrahim (Abraham) Alaihi Salaam.

وَقَالَ إِنِّى ذَاهِبٌ إِلَى رَبِّى سَيَهْدِينِ

(99. And he said: “Verily, I am going to my Lord. He will guide me!”)

رَبِّ هَبْ لِى مِنَ الصَّـلِحِينِ

(100. “My Lord! Grant me (offspring) from the righteous.”)

 فَبَشَّرْنَـهُ بِغُلَـمٍ حَلِيمٍ

(101. So, We gave him the glad tidings of a forbearing boy.)

 فَلَمَّا بَلَغَ مَعَهُ السَّعْىَ قَالَ يبُنَىَّ إِنِّى أَرَى فِى الْمَنَامِ أَنِّى أَذْبَحُكَ فَانظُرْ مَاذَا تَرَى قَالَ يأَبَتِ افْعَلْ مَا تُؤمَرُ سَتَجِدُنِى إِن شَآءَ اللَّهُ مِنَ الصَّـبِرِينَ

(102. And, when he (his son) was old enough to walk with him, he said: “O my son! I have seen in a dream that I am slaughtering you. So look what you think!” He said: “O my father! Do that which you are commanded, if Allah wills, you shall find me of the patient.”)

فَلَمَّا أَسْلَمَا وَتَلَّهُ لِلْجَبِينِ

 (103. Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;)

 وَنَـدَيْنَـهُ أَن يإِبْرَهِيمُ

(104. We called out to him: “O Ibrahim!”)

قَدْ صَدَّقْتَ الرُّؤْيَآ إِنَّا كَذَلِكَ نَجْزِى الْمُحْسِنِينَ

(105. “You have fulfilled the dream!” Verily, thus do We reward the doers of good.)

 إِنَّ هَـذَا لَهُوَ الْبَلاَءُ الْمُبِينُ

(106. Verily, that indeed was a manifest trial.)

 وَفَدَيْنَـهُ بِذِبْحٍ عَظِيمٍ

(107. And We ransomed him with a great sacrifice;)

وَتَرَكْنَا عَلَيْهِ فِى الاٌّخِرِينَ

(108. And We left for him among the later generations.)

 سَلَـمٌ عَلَى إِبْرَهِيمَ

 (109. “Salam (peace!) be upon Ibrahim!”)

كَذَلِكَ نَجْزِى الْمُحْسِنِينَ

(110. Thus indeed do We reward the doers of good.)

إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ

(111. Verily, he was one of Our believing servants.)

وَبَشَّرْنَـهُ بِإِسْحَـقَ نَبِيّاً مِّنَ الصَّـلِحِينَ

(112. And We gave him the glad tidings of Ishaq — a Prophet from the righteous.)

 وَبَـرَكْنَا عَلَيْهِ وَعَلَى إِسْحَـقَ وَمِن ذُرِّيَّتِهِمَا مُحْسِنٌ وَظَـلِمٌ لِّنَفْسِهِ مُبِينٌ

 (113. We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.)

Surah 37 As saffaat, Verse 99-113

Tafsir Ibn Kathir

Allah tells us that after He helped His close friend Ibrahim, peace be upon him, against his people, and after Ibrahim gave up hoping that they would ever believe despite all the mighty signs that they had witnessed, he emigrated away from them, and said:

(Verily, I am going to my Lord. He will guide me! My Lord! Grant me (offspring) from the righteous.) meaning, obedient children, in compensation for his people and relatives whom he had left. Allah said:

(So We gave him the glad tidings of a forbearing boy.) This child was Isma`il, peace be upon him, for he was the first child of whom glad tidings were given to Ibrahim, peace be upon him, and he was older than Ishaq. The Muslims and the People of the Book agree, and indeed it is stated in their Book, that Isma`il, peace be upon him, was born when Ibrahim, peace be upon him, was eighty-six years old, and Ishaq was born when Ibrahim was ninety-nine years old. According to their Book, Allah commanded Ibrahim to sacrifice his only son, and in another text it says his firstborn son. But here they falsely inserted the name of Ishaq. This is not right because it goes against what their own Scripture says. They inserted the name of Ishaq because he is their ancestor, while Isma`il is the ancestor of the Arabs. They were jealous of them, so they added this idea and changed the meaning of the phrase “only son” to mean `the only son who is with you,’ because Isma`il had been taken with his mother to Makkah. But this is a case of falsification and distortion, because the words “only son” cannot be said except in the case of one who has no other son. Furthermore, the firstborn son has a special status that is not shared by subsequent children, so the command to sacrifice him is a more exquisite test. 

(And, when he (his son) was old enough to walk with him,) means, when he grew up and started to go with his father and walk with him, for Ibrahim used to go every so often to check on his son and his mother in the land of Faran (i.e., Makkah), to see how they were doing. It was said that he used to ride on Al-Buraq, traveling there swiftly, and Allah knows best. It was reported from Ibn `Abbas, peace be upon him, Mujahid, `Ikrimah, Sa`id bin Jubayr, `Ata’ Al-Khurasani, Zayd bin Aslam and others that

(And, when he (his son) was old enough to walk with him,) means, when he became a young man and was able to work as his father did.

(And, when he (his son) was old enough to walk with him, he said: “O my son! I have seen in a dream that I am slaughtering you. So look what you think!”) `Ubayd bin `Umayr said, “The dreams of the Prophets are revelation,” then he recited this Ayah:

(he said: “O my son! I have seen in a dream that I am slaughtering you. So look what you think!”). He told his son that in order to make it easier for him, and also to test his patience and resolve, at a young age, in obeying Allah and obeying his father.

(He said: “O my father! Do that which you are commanded…”) meaning, `obey the command of Allah and sacrifice me.’

(if Allah wills, you shall find me of the patient.) meaning, `I will be patient and will seek the reward for that with Allah.’ He, may peace and blessings be upon him, believed in what had been promised. Allah said:

(And mention in the Book Isma`il. Verily, he was true to what he promised, and he was a Messenger, (and) a Prophet. And he used to enjoin on his family the Salah and the Zakah, and his Lord was pleased with him.) (19:54-55).

(Then, when they had both submitted themselves, and he had laid him prostrate on his forehead;) means, when both of them had pronounced the Shahadah and remembered Allah — Ibrahim because he was about to offer a sacrifice and Isma`il because he was about to die. Or it was said that “submitted themselves” means that they submitted and followed the command of Allah; Ibrahim obeyed the command of Allah and Isma`il obeyed Allah and his father. This was the view of Mujahid, `Ikrimah, Qatadah, As-Suddi and Ibn Ishaq, and others. lThe meaning of the phrase “and he had laid him prostrate on his forehead” is: he placed him facedown so that he could slaughter him from behind, and not have to see his face at the time of slaughter, so that it would be easier for him. Ibn `Abbas, may Allah be pleased with him, Mujahid, Sa`id bin Jubayr, Ad-Dahhak and Qatadah said:

(and he had laid him prostrate on his forehead;) means, “He turned him upside down on his face.” Imam Ahmad recorded that Ibn `Abbas, may Allah be pleased with him, said, “When the rituals were enjoined upon Ibrahim, peace be upon him, the Shaytan appeared to him at the Mas`a and raced with him, but Ibrahim got there first. Then Jibril, upon him be peace, took him to Jamrat Al-`Aqabah and the Shaytan appeared to him, so he stoned him with seven pebbles until he disappeared. Then he appeared him at Al-Jamrah Al-Wusta and he stoned him with seven pebbles. Then he laid him prostrate on his face. Isma`il, peace be upon him, was wearing a white shirt, and he said, `O my father, I do not have any garment in which I can be shrouded apart from this; take it off me so that you can shroud me in it.’ He started to take it off, then he was called from behind:

(O Ibrahim! You have fulfilled the dream!) Ibrahim turned, and saw a fine, horned, white ram.” Ibn `Abbas said, “We used to look for similar types of rams.” Hisham mentioned this Hadith at length in Al-Manasik.

(We called out to him: “O Ibrahim! You have fulfilled the dream!”) means, `the purpose of your dream has been fulfilled by your laying down your son to sacrifice him.’ As-Suddi and others said that he passed the knife over Isma`il’s neck, but it did not cut him at all, because a sheet of copper was placed between them. Ibrahim was called at that point, and it was said:

(You have fulfilled the dream!) Allah says;

(Verily, thus do We reward the doers of good.) means, `this is how We deal with those who obey Us in things that are difficult for them; We make for them a way out.’ As Allah says:

(And whosoever has Taqwa of Allah, He will make a way for him to get out (from every difficulty). And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things.) (65:2-3). On the basis of this Ayah and this story, some of the scholars of Usul have stated that it is valid for a ruling to be abrogated before anyone is able to act upon it — unlike some of the Mu`tazilah. The evidence for this is obvious, because Allah commanded Ibrahim, peace be upon him, to sacrifice his son, then He abrogated that and pointed out the ransom. The purpose of His command had been primarily to reward His close Friend for his patience and resolve in sacrificing his son. Allah says:

(Verily, that indeed was a manifest trial.) meaning, it was clearly a test when he was commanded to sacrifice his son, so, he hastened to do it, in submission to the command of Allah and in obedience to Him. Allah said:

(And of Ibrahim who fulfilled all that.) (53:37), and

(And We ransomed him with a great sacrifice). It was reported that Ibn `Abbas, may Allah be pleased with him, said, “A ram which had grazed in Paradise for forty years.” Imam Ahmad recorded that Safiyyah bint Shaybah said, “A woman from Bani Sulaym, who was the midwife of most of the people in our household, told me that the Messenger of Allah sent for `Uthman bin Talhah, may Allah be pleased with him.” On one occasion she said, “I asked `Uthman, `Why did the Prophet call you’ He said, `The Messenger of Allah said to me,

 (I saw the horns of the ram when I entered the House [i.e., the Ka`bah], and I forgot to tell you to cover them up; cover them up, for there should not be anything in the House which could distract the worshipper.)”’ Sufyan said, “The horns of the ram remained hanging in the House until it was burned, and they were burned too.” This offers independent evidence that the one who was to be sacrificed was Isma`il, peace be upon him. The Quraysh had inherited the horns of the ram that Ibrahim sacrificed, and they had been passed down from generation to generation, until the Messenger of Allah was sent. And Allah knows best.

Sa`id bin Jubayr, `Amir Ash-Sha`bi, Yusuf bin Mihran, Mujahid, `Ata’ and others reported from Ibn `Abbas that it was Isma`il, peace be upon him. Ibn Jarir narrated that Ibn `Abbas said, “The one who was ransomed was Isma`il, peace be upon him. The Jews claimed that it was Ishaq, but the Jews lied.” It was reported that Ibn `Umar said, “The sacrifice was Isma`il.” Ibn Abi Najih said, narrating from Mujahid, “It was Isma`il, peace be upon him.” This was also the view of Yusuf bin Mihran. Ash-Sha`bi said, “It was Isma`il, peace be upon him, and I saw the horns of the ram in the Ka`bah.” Muhammad bin Ishaq reported from Al-Hasan bin Dinar and `Amr bin `Ubayd from Al-Hasan Al-Basri that he did not doubt that the one of the two sons Ibrahim was commanded to sacrifice was Isma`il, peace be upon him. Ibn Ishaq said, “I heard Muhammad bin Ka`b Al-Qurazi say, `The one whom Allah commanded Ibrahim to sacrifice of his two sons was Isma`il.’ We find this in the Book of Allah, because when Allah finishes the story of the one of the two sons of Ibrahim who was to be sacrificed, He then says:

(And We gave him the glad tidings of Ishaq — a Prophet from the righteous), and

(So, We gave her glad tidings of Ishaq and after Ishaq, of Ya`qub) (11:71). He mentions the son and the son of the son, but He would not have commanded him to sacrifice Ishaq when He had promised that this son would in turn have a son. The one whom He commanded him to sacrifice can only have been Isma`il.” Ibn Ishaq said, “I heard him say that often.” Ibn Ishaq reported from Buraydah bin Sufyan bin Farwah Al-Aslami that Muhammad bin Ka`b Al-Qurazi told them that he mentioned that to `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, when he was Khalifah, while he was with him in Syria. `Umar said to him, “This is something about which I have never given any thought, but I see that it is as you say.” Then he sent for a man who was with him in Syria, a Jew who had become a Muslim and was committed to Islam, and he thought that he had been one of their scholars. `Umar bin `Abd Al-`Aziz, may Allah be pleased with him, asked him about that. Muhammad bin Ka`b said, “I was with `Umar bin `Abd Al-`Aziz. `Umar said to him, `Which of the two sons of Ibrahim was he commanded to sacrifice’ He said, `Isma`il. By Allah, O Commander of the faithful, the Jews know this, but they were jealous of you Arabs because it was your father about whom Allah issued this command and the virtue that Allah mentioned was because of his patience in obeying the command. So they denied that and claimed that it was Ishaq, because he is their father.”’ `Abdullah bin Al-Imam Ahmad bin Hanbal, may Allah have mercy on him, said, “I asked my father about which son was to be sacrificed — was it Isma`il or Ishaq” He said, “Isma`il.” This was mentioned in Kitab Az-Zuhd. Ibn Abi Hatim said, “I heard my father say, `The correct view is that the one who was to be sacrificed was Isma`il, peace be upon him.”’ He said, “And it was narrated that `Ali, Ibn `Umar, Abu Hurayrah, Abu At-Tufayl, Sa`id bin Al-Musayyib, Sa`id bin Jubayr, Al-Hasan, Mujahid, Ash-Sha`bi, Muhammad bin Ka`b Al-Qurazi, Abu Ja`far Muhammad bin `Ali and Abu Salih, may Allah be pleased with them all, said that the one who was to be sacrificed was Isma`il.” Al-Baghawi said in his Tafsir, “This was the view of `Abdullah bin `Umar, Sa`id bin Al-Musayyib, As-Suddi, Al-Hasan Al-Basri, Mujahid, Ar-Rabi` bin Anas, Muhammad bin Ka`b Al-Qurazi and Al-Kalbi.” This was also reported from Ibn `Abbas and from Abu `Amr bin Al-`Ala’.

(And We gave him the glad tidings of Ishaq — a Prophet from the righteous.) having given the glad tidings of the one who was to be sacrificed, who was Isma`il, Allah immediately follows that with mention of the glad tidings of his brother Ishaq. This is also mentioned in Surah Hud (11:71) and in Surat Al-Hijr (15:53-55).

(a Prophet) means, from him there will come a righteous Prophet.

(We blessed him and Ishaq. And of their progeny are (some) that do right, and some that plainly wrong themselves.)

 مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

(67. Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa and he was not of the Mushrikin )

Surah 3 Ala Imran, Verse 67

Tafsir Ibn Kathir

(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa), shunning Shirk (associating partners with Allah, Glorified and Praised) and living in Iman (Faith).

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The Angels visit Prophet Ibrahim (Abraham), peace be upon him


I take refuge with Allaah from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ  

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .  

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Angels visit Prophet Ibrahim (Abraham), Peace be upon him.

 وَنَبِّئْهُمْ عَن ضَيْفِ إِبْرَاهِيمَ

(51. And tell them about the guests (i. e., the angels) of Ibrahim.)

إِذْ دَخَلُواْ عَلَيْهِ فَقَالُواْ سَلامًا قَالَ إِنَّا مِنْكُمْ وَجِلُونَ

(52. When they entered upon him, and said: “Salaman (peace!).” He said: “Indeed we are frightened of you.”)

 قَالُواْ لاَ تَوْجَلْ إِنَّا نُبَشِّرُكَ بِغُلَـمٍ عَلِيمٍ

(53. They said: “Do not be afraid! We bring you the good news of a boy possessing much knowledge and wisdom.”)

قَالَ أَبَشَّرْتُمُونِى عَلَى أَن مَّسَّنِىَ الْكِبَرُ فَبِمَ تُبَشِّرُونَ

(54. He said: “Do you give me this good news while old age has overtaken me Of what then is your news about”)

قَالُواْ بَشَّرْنَـكَ بِالْحَقِّ فَلاَ تَكُن مِّنَ الْقَـنِطِينَ

 (55. They said: “We give you good news in truth. So do not be of those who despair.”)

قَالَ وَمَن يَقْنَطُ مِن رَّحْمَةِ رَبِّهِ إِلاَّ الضَّآلُّونَ

 (56. He said: “And who despairs of the mercy of his Lord except those who are astray”)

Surah 15 Al Hijr, Verse 51-56

Tafsir Ibn Kathir

Allah is saying: `Tell them, O Muhammad, about the story of

(the guests of Ibrahim.)’

(they entered upon him, and said: “Salaman (peace!).” He said: “Indeed we are frightened of you.”) meaning that they were scared. The reason for their fear has been mentioned previously, which is that they noticed that these guests did not eat of the food that was offered, which was a fattened calf.

(They said: “Do not be afraid!…”) meaning, do not be scared.

(We bring you the good news of a boy possessing much knowledge and wisdom.) this refers to Ishaq, as was previously mentioned in Surat Hud. Then

(He said) meaning he spoke with wonder and astonishment, asking for confirmation, because he was old and his wife was old:

(Do you give me this good news while old age has overtaken me Of what then is your news about) They responded by confirming the good news they had brought, good news after good news:

(They said: “We give you good news in truth. So do not be of those who despair.”)

قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ

(57. He said: “What then is the business for which you have come, O messengers”)

 قَالُواْ إِنَّآ أُرْسِلْنَآ إِلَى قَوْمٍ مُّجْرِمِينَ

(58. They said: “We have been sent to a guilty people.”)

إِلاَ ءَالَ لُوطٍ إِنَّا لَمُنَجُّوهُمْ أَجْمَعِينَ

(59. “(All) except the family of Lut, all of whom we are to save (from the destruction).”)

إِلاَّ امْرَأَتَهُ قَدَّرْنَآ إِنَّهَا لَمِنَ الْغَـبِرِينَ

(60. “Except for his wife, of whom We have decreed that she shall be of those who remain behind.”)

Surah 15 Al Hijr, Verse 57-60

Tafsir Ibn Kathir

Allah tells us that after Ibrahim had calmed down from the excitement of this good news, he started to ask them why they had come to him. They said,

(We have been sent to a guilty people.) meaning the people of Lut. They told him that they were going to save the family of Lut from among those people, except for his wife, because she was one of those who were doomed. Thus it was said,

(Except for his wife, of whom We have decreed that she shall be of those who remain behind.) i.e., she was one of those who would be left behind and will be destroyed.

وَلَقَدْ جَآءَتْ رُسُلُنَآ إِبْرَهِيمَ بِالْبُـشْرَى قَالُواْ سَلَـماً قَالَ سَلَـمٌ فَمَا لَبِثَ أَن جَآءَ بِعِجْلٍ حَنِيذٍ

(69. And verily, there came Our messengers to Ibrahim with the glad tidings. They said: “Salaman (greetings or peace!)” He answered, “Salamun (greetings or peace!),” and he hastened to entertain them with a roasted calf.)

فَلَمَّا رَأَى أَيْدِيَهُمْ لاَ تَصِلُ إِلَيْهِ نَكِرَهُمْ وَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُواْ لاَ تَخَفْ إِنَّا أُرْسِلْنَا إِلَى قَوْمِ لُوطٍ

(70. But when he saw their hands went not towards it (the meal), he mistrusted them, and conceived a fear of them. They said: “Fear not, we have been sent against the people of Lut.”)

وَامْرَأَتُهُ قَآئِمَةٌ فَضَحِكَتْ فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ

(71. And his wife was standing (there), and she laughed. But We gave her glad tidings of Ishaq, and after Ishaq, of Ya`qub.)

 قَالَتْ يوَيْلَتَا ءَأَلِدُ وَأَنَاْ عَجُوزٌ وَهَـذَا بَعْلِى شَيْخًا إِنَّ هَـذَا لَشَىْءٌ عَجِيبٌ

 (72. She said (in astonishment): “Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man Verily, this is a strange thing!”)

 قَالُواْ أَتَعْجَبِينَ مِنْ أَمْرِ اللَّهِ رَحْمَتُ اللَّهِ وَبَرَكَـتُهُ عَلَيْكُمْ أَهْلَ الْبَيْتِ إِنَّهُ حَمِيدٌ مَّجِيدٌ

 (73. They said: “Do you wonder at the decree of Allah The mercy of Allah and His blessings be on you, O the family [of Ibrahim]. Surely, He (Allah) is All-Praiseworthy, All-Glorious.”)

Surah 11 Hud, Verse 69-73

Tafsir Ibn Kathir

Allah, the Exalted, says,

(And verily, there came Our messengers) The word “messengers” here means angels.

(to Ibrahim with the glad tidings.) It has been said that the word “the glad tidings” means, “Receive the glad tidings of Ishaq.” Others have said that it means, “The destruction of the people of Prophet Lut.” The proof of the correctness of the first view is in Allah’s statement,

(They said: “Salaman.” He answered, “Salamun.”) This means, “Upon you.” The scholars of explanation have said, “Ibrahim’s reply of `Salamun’ was better than that with which they had greeted him with, because the subjective case (Salamun instead of Salaman) alludes to affirmation and eternity. ”

(and he hastened to entertain them with a roasted calf.) This means that he (Ibrahim) left with haste in order to bring them food, as a host. The food that he brought was a calf. The word Hanidh means roasted upon heated stones. This meaning has been reported from Ibn `Abbas, Qatadah and others. This is as Allah has said in another verse,

(Then he turned to his household, and brought out a roasted calf. And placed it before them (saying): “Will you not eat”)[51:26-27] This verse contains many aspects of the etiquettes of hosting guests.

(But when he saw their hands went not towards it (the meal), he mistrusted them,) This means that he felt estranged from them.

(and conceived a fear of them.) This is because angels are not concerned with food. They do not desire it, nor do they eat it. Therefore, when Ibrahim saw them reject the food that he had brought them, without tasting any of it at all, he felt a mistrust of them.

(and conceived a fear of them. ) As-Suddi said, “When Allah sent the angels to the people of Lut, they set out walking in the form of young men, until they came to Ibrahim and they were hosted by him. When Ibrahim saw them, he rushed to host them.

(Then he turned to his household, and brought out a roasted calf.)[51:26] He slaughtered it (the calf), roasted it on hot stones and brought it to them. Then, he sat down with them. when he placed it before them. (saying): `Will you not eat’ They said, `O Ibrahim! Verily, we do not eat food without a price.’ Ibrahim then said, `Verily, this food has a price.’ They said, `What is its price’ He said, `You must mention the Name of Allah over it before eating it and praise Allah upon finishing it.’ Jibril then looked at Mika’il and said, `This man has the right that his Lord should take him as an intimate friend.’

(But when he saw their hands went not towards it (the meal), he mistrusted them,) When Ibrahim saw that they were not eating, he became scared and frightened by them. Then, when Sarah looked and saw that he was honoring them, she began to serve them and she was laughing. She said, `What amazing guests we have. We serve them ourselves, showing them respect and they do not eat our food.”’ Then, concerning Allah’s statement about the angels,

(They said: “Fear not,”) They were saying, “Do not be afraid of us. Verily, we are angels sent to the people of Lut in order to destroy them.” Then, Sarah laughed in delight of the good news of their destruction. This is because they had caused much corruption and their disbelief was severe. For this reason, she was rewarded with the glad tidings of a son, even after her despair. Concerning Allah’s statement,

(and after Ishaq, of Ya`qub.) This means that the son that she was going to have would have a son (her grandson) who would succeed him and beget many children. For verily, Ya`qub was the son of Ishaq, just as Allah says in Surat Al-Baqarah,

(Or were you witnesses when death approached Ya’qub When he said unto his sons, “What will you worship after me” They said, “We shall worship your God, the God of your fathers, Ibrahim, Isma`il, Ishaq, One God, and to him we submit.”) [2:133] From this point in this verse there is an evidence for those who say that Isma`il was the son of Ibrahim who was to be sacrificed. It could not have been Ishaq, because the glad tidings were given that he would have a son born to him named Ya`qub. So how could Ibrahim be commanded to sacrifice him when he was a small child and there had not been born to him a child yet, named Ya`qub, who was promised The promise of Allah is true and there is no breaking of Allah’s promise. Therefore, it is not possible that Ibrahim was to sacrifice this child (Ishaq) with the condition being as it was. This makes it clear that Isma`il was the son that was to be sacrificed and this is the best, most correct and clearest evidence of that. And all praise is due to Allah.

(She said (in astonishment): “Woe unto me! Shall I bear a child while I am an old woman, and here is my husband an old man”) Allah speaks of her statement in this verse, just as He spoke of her action in another verse.

(Then his wife came forward with a loud voice: she smote her face, and said: “A barren old woman!”)[51:29] This was the custom of the women in their speech and actions when they were expressing amazement.

(Then said: “Do you wonder at the decree of Allah”) This means that the angels were saying to her, “Do not be amazed at the command of Allah, for verily, whenever He wants something, He merely says `Be’ and it is. So do not be amazed at this, even though you are old and barren and your husband is a very old man. Verily, Allah is able to do whatever He wills.”

(The mercy of Allah and His blessing be on you, O the family (of Ibrahim). Surely, He (Allah) is All-Praiseworthy, All-Glorious.) This means that He is the Most Praiseworthy in all of His actions and statements. He is praised and glorified in His Attributes and His Self. For this reason, it is confirmed in the two Sahihs that they (the Prophet’s Companions) said, “Verily, we already know how to greet you with Salam (peace), but how do we send Salah (prayer) upon you, O Messenger of Allah” He said,

(Say, “O Allah, send prayers upon Muhammad and the family of Muhammad, just as You have sent prayers upon Ibrahim and the family of Ibrahim. And bless Muhammad and the family of Muhammad, just as You have blessed the family of Ibrahim. Truly, You are the All-Praiseworthy, All-Glorious.”)

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Ibrahim (Abraham), may peace be upon him: The worship of the sincere friend of Allah, Glorified and Praised

 

I take refuge with Allaah from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ  

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .  

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

 Ibrahim (Abraham), may peace be upon him: The Worship of the Sincere Friend of Allah, Glorified and Praised.

وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ ءَازَرَ أَتَتَّخِذُ أَصْنَاماً ءَالِهَةً إِنِّى أَرَاكَ وَقَوْمَكَ فِى ضَلَـلٍ مُّبِينٍ

(74. And (remember) when Ibrahim said to his father Azar: “Do you take idols as gods Verily, I see you and your people in manifest error.”)

 وَكَذَلِكَ نُرِى إِبْرَهِيمَ مَلَكُوتَ السَّمَـوَتِ وَالاٌّرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ

(75. Thus did we show Ibrahim the kingdom of the heavens and the earth that he be one of those who have faith with certainty. )

فَلَمَّا جَنَّ عَلَيْهِ الَّيْلُ رَأَى كَوْكَباً قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ قَالَ لا أُحِبُّ الاٌّفِلِينَ

(76. When the night overcame him he saw a Kawkab. He said: “This is my lord.” But when it Afala, he said: “I like not those that set.”)

فَلَمَّآ رَأَى الْقَمَرَ بَازِغاً قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِى رَبِّى لاّكُونَنَّ مِنَ الْقَوْمِ الضَّآلِّينَ

(77. When he saw the moon rising up, he said: “This is my lord.” But when it set, he said: “Unless my Lord guides me, I shall surely be among the misguided people.”)

فَلَماَّ رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـذَا رَبِّى هَـذَآ أَكْبَرُ فَلَمَّآ أَفَلَتْ قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ

(78. When he saw the sun rising up, he said: “This is my lord. This is greater.” But when it Afalat, he said: “O my people! I am indeed free from all that you join as partners in worship with Allah.)

إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ

(79. Verily, I have turned my face towards Him Who has created the heavens and the earth, Hanifan, and I am not of the idolators.”)

Surah 6 Al-Anaam, Verse 74-79

Tafsir Ibn Kathir

Ibrahim advised, discouraged and forbade his father from worshipping idols, just as Allah stated,

(And (remember) when Ibrahim said to his father Azar: “Do you take idols as gods”) meaning, do you worship an idol instead of Allah

(Verily, I see you and your people…) who follow your path,

(in manifest error) wandering in confusion unaware of where to go. Therefore, you are in disarray and ignorance, and this fact is clear to all those who have sound reason. Allah also said,

(And mention in the Book (the Qur’an, the story of) Ibrahim. Verily! He was a man of truth, a Prophet. When he said to his father: “O my father! Why do you worship that which hears not, sees not and cannot avail you in anything O my father! Verily! There has come to me of knowledge that which came not unto you. So follow me. I will guide you to a straight path. O my father! Worship not Shaytan. Verily! Shaytan has been a rebel against the Most Beneficent (Allah). O my father! Verily! I fear lest a torment from the Most Beneficent (Allah) overtakes you, so that you become a companion of Shaytan (in the Hell-fire).” He (the father) said: “Do you reject my gods, O Ibrahim If you stop not (this), I will indeed stone you. So get away from me safely before I punish you.” Ibrahim said: “Peace be on you! I will ask forgiveness of my Lord for you. Verily! He is unto me, Ever Most Gracious. And I shall turn away from you and from those whom you invoke besides Allah. And I shall call on my Lord; and I hope that I shall not be unanswered in my invocation to my Lord.”) [19:41-48] Ibrahim continued asking for forgiveness for his father for the rest of his father’s life. When his father died an idolator and Ibrahim realized this fact, he stopped asking Allah for forgiveness for him and disassociated himself from him. Allah said,

(And invoking for his father’s forgiveness was only because of a promise he had made to him. But when it became clear to him that he was an enemy to Allah, he dissociated himself from him. Verily Ibrahim was patient in supplication and forbearing.) [9:114]. It was recorded in the Sahih that Ibrahim will meet his father Azar on the Day of Resurrection and Azar will say to him, “My son! This Day, I will not disobey you.” Ibrahim will say, “O Lord! You promised me not to disgrace me on the Day they are resurrected; and what will be more disgraceful to me than cursing and dishonoring my father” Then Allah will say, “O Ibrahim! Look behind you!” He will look and there he will see (that his father was changed into) a male hyena covered in dung, which will be caught by the legs and thrown in the (Hell) Fire.”

Allah’s statement,

(Thus did We show Ibrahim the kingdom of the heavens and the earth…) [6:75], means, when he contemplated about the creation of the heaven and earth, We showed Ibrahim the proofs of Allah’s Oneness over His dominion and His creation, which indicate that there is no god or Lord except Allah. Allah said in other Ayat;

(Say: “Behold all that is in the heavens and the earth.”) [10:101], and,

(See they not what is before them and what is behind them, of the heaven and the earth If We will, We sink the earth with them, or cause a piece of the sky to fall upon them. Verily, in this is a sign for every servant who turns to Allah.) [34:9] Allah said next,

(When the night overcame him) covered him with darkness,

(He saw a Kawkab) a star.

(He said: “This is my lord.” But when it Afala,) meaning, set, he said,

(I like not those that set.) Qatadah commented, “Ibrahim knew that his Lord is Eternal and never ceases.”

(When he saw the moon rising up, he said: “This is my lord.” But when it set, he said: “Unless my Lord guides me, I shall surely be among the misguided people.” When he saw the sun rising up, he said: “This is my lord.”) this radiating, rising star is my lord,

(This is greater) bigger than the star and the moon, and more radiant.

(But when it Afalat) set,

(he said: “O my people! I am indeed free from all that you join as partners in worship with Allah. Verily, I have turned my face…”), meaning, I have purified my religion and made my worship sincere,

(“towards Him Who has created the heavens and the earth,”) Who originated them and shaped them without precedence,

(Hanifan) avoiding Shirk and embracing Tawhid. This is why he said next,

(“and I am not of the idolators.”)

We should note here that, in these Ayat, Ibrahim, peace be upon him, was debating with his people, explaining to them the error of their way in worshipping idols and images. In the first case with his father, Ibrahim explained to his people their error in worshipping the idols of earth, which they made in the shape of heavenly angels, so that they intercede on their behalf with the Glorious Creator. His people thought that they are too insignificant to worship Allah directly, and this is why they turned to the worship of angels as intercessors with Allah for their provisions, gaining victory and attaining their various needs. He then explained to them the error and deviation of worshipping the seven planets, which they said were the Moon, Mercury, Venus, the Sun, Mars, Jupiter and Saturn. The brightest of these objects and the most honored to them was the Sun, the Moon then Venus. Ibrahim, may Allah’s peace and blessings be on him, first proved that Venus is not worthy of being worshipped, for it is subservient to a term and course appointed that it does not defy, nor swerving right or left. Venus does not have any say in its affairs, for it is only a heavenly object that Allah created and made bright out of His wisdom. Venus rises from the east and sets in the west where it disappears from sight. This rotation is repeated the next night, and so forth. Such an object is not worthy of being a god. Ibrahim then went on to mention the Moon in the same manner in which he mentioned Venus, and then the Sun. When he proved that these three objects were not gods, although they are the brightest objects the eyes can see,

(he said: “O my people! I am indeed free from all that you join as partners in worship with Allah.”) meaning, I am free from worshipping these objects and from taking them as protectors. Therefore, if they are indeed gods as you claim, then all of you bring your plot against me and do not give me respite.

(Verily, I have turned my face towards Him Who has created the heavens and the earth, Hanifan, and I am not one of the idolators.) meaning, I worship the Creator of these things, Who originated and decreed them, and Who governs their affairs and made them subservient. It is He in Whose Hand is the dominion of all things, and He is the Creator, Lord, King and God of all things in existence. In another Ayah, Allah said؛

(Indeed your Lord is Allah, Who created the heavens and the earth in six Days, and then He Istawa (rose over) the Throne. He brings the night as a cover over the day, seeking it rapidly, and (He created) the sun, the moon, the stars, subjecting them to His command. Surely, His is the creation and commandment. Blessed be Allah, the Lord of all that exists!) [7:54]. Allah described Prophet Ibrahim,

(And indeed We bestowed aforetime on Ibrahim his (portion of) guidance, and We were well-acquainted with him. When he said to his father and his people: “What are these images, to which you are devoted”) [21:51-52]. These Ayat indicate that Ibrahim was debating with his people about the Shirk they practiced.

وَحَآجَّهُ قَوْمُهُ قَالَ أَتُحَاجُّونِّى فِى اللَّهِ وَقَدْ هَدَانِى وَلاَ أَخَافُ مَا تُشْرِكُونَ بِهِ إِلاَّ أَن يَشَآءَ رَبِّى شَيْئاً وَسِعَ رَبِّى كُلَّ شَىْءٍ عِلْماً أَفَلاَ تَتَذَكَّرُونَ

(80. His people disputed with him. He said: “Do you dispute with me about Allah while He has guided me, and I fear not those whom you associate with Allah in worship. (Nothing can happen to me) except when my Lord wills something. My Lord comprehends in His knowledge all things. Will you not then remember)

 وَكَيْفَ أَخَافُ مَآ أَشْرَكْتُمْ وَلاَ تَخَافُونَ أَنَّكُمْ أَشْرَكْتُم بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ عَلَيْكُمْ سُلْطَـناً فَأَىُّ الْفَرِيقَيْنِ أَحَقُّ بِالاٌّمْنِ إِن كُنتُمْ تَعْلَمُونَ

(81. And how should I fear those whom you associate in worship with Allah, while you fear not that you have joined in worship with Allah things for which He has not sent down to you any Sultan.(So) which of the two parties has more right to be in security If you but know.”)

 الَّذِينَ ءَامَنُواْ وَلَمْ يَلْبِسُواْ إِيمَـنَهُمْ بِظُلْمٍ أُوْلَـئِكَ لَهُمُ الاٌّمْنُ وَهُمْ مُّهْتَدُونَ

(82. It is those who believe and confuse not their belief with Zulm (wrong), for them (only) there is security and they are the guided.)

وَتِلْكَ حُجَّتُنَآ ءَاتَيْنَـهَآ إِبْرَهِيمَ عَلَى قَوْمِهِ نَرْفَعُ دَرَجَـتٍ مَّن نَّشَآءُ إِنَّ رَبَّكَ حَكِيمٌ عَلِيمٌ

(83. And that was Our proof which We gave Ibrahim against his people. We in degrees raise whom We will. Certainly your Lord is All-Wise, All-Knowing.)

Surah 6 Al Anaam, Verse 80-83

Tafsir Ibn Kathir

Allah states that His Khalil (friend), Prophet Ibrahim, said when his people mentioned various doubts and disputed with him about the Tawhid that he called to:

(Do you dispute with me about Allah while He has guided me). The Ayah means, do you argue with me about Allah, other than Whom there is no god worthy of worship, while He has guided me to the Truth and made me aware of it Therefore, how can I ever consider your misguided statements and false doubts Ibrahim said next,

(and I fear not those whom you associate with Allah in worship. (Nothing can happen to me) except when my Lord wills something.) Ibrahim said, among the proofs to the falsehood of your creed, is that these false gods that you worship do not bring about any effect, and I do not fear them or care about them. Therefore, if these gods are able to cause harm, then use them against me and do not give me respite. Ibrahim’s statement,

(except when my Lord wills something.) means, only Allah causes benefit or harm.

(My Lord comprehends in His knowledge all things. ) meaning, Allah’s knowledge encompasses all things and nothing escapes His complete observation,

(Will you not then remember) what I explained to you, considering your idols as false gods and refraining from worshipping them This reasoning from Prophet Ibrahim is similar to the argument that Prophet Hud used against his people, `Ad. Allah mentioned this incident in His Book, when He said,

(They said: “O Hud! No evidence have you brought us, and we shall not leave our gods for your (mere) saying! And we are not believers in you. All that we say is that some of our gods have seized you with evil.” He said: “I call Allah to witness – and bear you witness – that I am free from that which you ascribe as partners in worship with Him (Allah). So plot against me, all of you, and give me no respite. I put my trust in Allah, my Lord and your Lord! There is not a moving creature but He has grasp of its forelock. Verily, my Lord is on the straight path (the truth).”) [11:53-56] Ibrahim’s statement,

(And how should I fear those whom you associate. ..) means, how should I fear the idols that you worship instead of Allah,

(while you fear not that you have joined in worship with Allah things for which He has not sent down to you any Sultan.) meaning, proof, according to Ibn `Abbas and others among the Salaf. Allah said in similar Ayat;

(Or have they partners who have instituted for them a religion which Allah has not allowed) [42:21], and,

(They are but names which you have named, you and your fathers, for which Allah has sent down no authority.) [53:21] His statement,

((So) which of the two parties has more right to be in security If you but know.) means, which of the two parties is on the truth, those who worship Him in Whose Hand is harm and benefit, or those who worship what cannot bring harm or benefit, without authority to justify worshipping them Who among these two parties has more right to be saved from Allah’s torment on the Day of Resurrection Allah said,

(It is those who believe and confuse not their belief with Zulm (wrong), for them (only) there is security and they are the guided.) Therefore, those who worship Allah alone without partners, will acquire safety on the Day of Resurrection, and they are the guided ones in this life and the Hereafter.

Al-Bukhari recorded that `Abdullah said, “When the Ayah,

(and confuse not their belief with Zulm (wrong).) was revealed, the Companions of the Prophet said, `And who among us did not commit Zulm against himself’ The Ayah,

(Verily! Joining others in worship with Allah is a great Zulm (wrong) indeed.) [31:13], was later revealed.” Imam Ahmad recorded that `Abdullah said, “When this Ayah was revealed,

(It is those who believe and confuse not their belief with Zulm (wrong),) it was hard on the people. They said, `O Allah’s Messenger! Who among us did not commit Zulm against himself’ He said,

(It is not what you understood from it. Did you not hear what the righteous servant (Luqman) said,

(O my son! Join not in worship others with Allah. Verily! Shirk is a great Zulm (wrong) indeed.)) [31:13]. Therefore, it is about Shirk. Allah’s statement,

(And that was Our proof which We gave Ibrahim against his people.) means, We directed him to proclaim Our proof against them. Mujahid and others said that `Our proof’ refers to,

(And how should I fear those whom you associate in worship with Allah (though they can neither benefit nor harm), while you fear not that you have joined in worship with Allah things for which He has not sent down to you any Sultan. (So) which of the two parties has more right to be in security) Allah has testified Ibrahim’s statement and affirmed security and guidance, saying;

(It is those who believe and confuse not their belief with Zulm, for them there is security and they are the guided.) Allah said,

(And that was Our proof which We gave Ibrahim against his people. We raise in degrees whom We will.) And;

(Certainly your Lord is All-Wise, All-Knowing.) He is All-Wise in His statements and actions, All-Knower of those whom He guides or misguides, and whether the proof was established against them or not. Allah also said,

(Truly! Those, against whom the Word (wrath) of your Lord has been justified, will not believe. Even if every sign should come to them — until they see the painful torment.) [10:96-97] This is why Allah said here,

(Certainly your Lord is All-Wise, All-Knowing.)

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Allah, Glorified and Praised, cools the fire for Ibrahim (Abraham), may peace be upon him


I take refuge with Allaah from the accursed devil.

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ  

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .  

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Allah, Glorified and Praised, Cools the Fire for Ibrahim (Abraham) Alaihi Salaam.

وَلَقَدْ ءَاتَيْنَآ إِبْرَهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِهِ عَـلِمِينَ

(51. And indeed We bestowed aforetime on Ibrahim his guidance, and We were Well-Acquainted with him.)

 إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَا هَـذِهِ التَّمَـثِيلُ الَّتِى أَنتُمْ لَهَا عَـكِفُونَ

(52. When he said to his father and his people: “What are these images to which you are devoted”)

قَالُواْ وَجَدْنَآ ءَابَآءَنَا لَهَا عَـبِدِينَ

(53. They said: “We found our fathers worshipping them.”)

قَالَ لَقَدْ كُنتُمْ أَنتُمْ وَءَابَآؤُكُمْ فِى ضَلَـلٍ مُّبِينٍ

(54. He said: “Indeed you and your fathers have been in manifest error.”)

 قَالُواْ أَجِئْتَنَا بِالْحَقِّ أَمْ أَنتَ مِنَ اللَّـعِبِينَ

(55. They said: “Have you brought us the Truth, or are you one of those who play about”)

قَالَ بَل رَّبُّكُمْ رَبُّ السَّمَـوَتِ وَالاٌّرْضِ الَّذِى فطَرَهُنَّ وَأَنَاْ عَلَى ذلِكُمْ مِّنَ الشَّـهِدِينَ

(56. He said: “Nay, your Lord is the Lord of the heavens and the earth, Who created them and to that I am one of the witnesses.”)

Surah 21 Al Anbiyaa, Verse 51-56

Tafsir Ibn Kathir

Allah tells us about His close Friend Ibrahim, peace be upon him, and how He bestowed upon him guidance aforetime, i.e., from an early age He inspired him with truth and evidence against his people, as Allah says elsewhere:

(And that was Our proof which We gave Ibrahim against his people) [6:83]. The point here is that Allah is telling us that He gave guidance to Ibrahim aforetime, i.e., He had already guided him at an early age.

(and We were Well-Acquainted with him.) means, and he was worthy of that. Then Allah says:

(When he said to his father and his people: “What are these images, to which you are devoted”) This is the guidance which he had been given during his youth: his denunciation of his people’s worship of idols instead of Allah. Ibrahim said:

(“What are these images, to which you are devoted”) meaning, which you worship with such devotion.

(They said: “We found our fathers worshipping them.”) means, they had no other evidence apart from the misguided actions of their forefathers. Ibrahim said:

(Indeed you and your fathers have been in manifest error.) meaning, Speaking to your fathers whose actions you cite as evidence would be the same as speaking to you. Both you and they are misguided and are not following any straight path.’ When he called their intelligence into question, and said that their fathers were misguided and belittled their gods,

(They said: “Have you brought us the Truth, or are you one of those who play about”) They said: `These words that you are saying, are you speaking in jest or are you telling the truth For we have never heard such a thing before.’

(He said: “Nay, your Lord is the Lord of the heavens and the earth, Who created them…”) meaning, your Lord, beside Whom there is no other god, is the One Who created the heavens and the earth and all that they contain; He is the One Who initiated their creation; He is the Creator of all things.

(and to that I am one of the witnesses. ) means, and I bear witness that there is no God other than Him and no Lord except Him.

وَتَاللَّهِ لأَكِيدَنَّ أَصْنَـمَكُمْ بَعْدَ أَن تُوَلُّواْ مُدْبِرِينَ

(57. “And by Allah, I shall plot a plan for your idols after you have gone away and turned your backs.”)

فَجَعَلَهُمْ جُذَاذاً إِلاَّ كَبِيراً لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ

 (58. So he broke them to pieces, except the biggest of them, that they might turn to it.)

قَالُواْ مَن فَعَلَ هَـذَا بِـَالِهَتِنَآ إِنَّهُ لَمِنَ الظَّـلِمِينَ

(59. They said: “Who has done this to our gods He must indeed be one of the wrongdoers.”)

قَالُواْ سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَهِيمُ

(60. They said: “We heard a young man talking against them, who is called Ibrahim.”)

قَالُواْ فَأْتُواْ بِهِ عَلَى أَعْيُنِ النَّاسِ لَعَلَّهُمْ يَشْهَدُونَ

(61. They said: “Then bring him before the eyes of the people, that they may testify.”)

قَالُواْ ءَأَنْتَ فَعَلْتَ هَـذَا بِـَالِهَتِنَا يإِبْرَهِيمُ

 (62. They said: “Are you the one who has done this to our gods, O Ibrahim”)

قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَـذَا فَاسْـَلُوهُمْ إِن كَانُواْ يِنْطِقُونَ

(63. He said: “Nay, this one, the biggest of them did it. Ask them, if they can speak!”)

Surah 21 Al Anbiyaa, Verse 57-63

Tafsir Ibn Kathir

Then Ibrahim swore an oath, which some of his people heard, to plot against their idols, i.e., to break them and destroy them after they had gone away and turned their backs, when they went out to their festival. They had a festival which they would go out to celebrate. Abu Ishaq reported from Abu Al-Ahwas from `Abdullah [Ibn Mas`ud], “When the people of Ibrahim went out to celebrate their festival, they passed by him and said, `O Ibrahim, are you not coming out with us’ He said, `I am sick.’ ” It was only the day before that he had said,

(And by Allah, I shall plot a plan for your idols after you have gone away and turned your backs.) and some of the people had heard him.

(So he broke them to pieces,) means, he smashed them all, except for the biggest idol. This is like the Ayah,

(Then he turned upon them, striking (them) with (his) right hand) [37:93].

(that they might turn to it. ) It was said that he put a hammer in the hands of the biggest idol so that the people would think that it had become jealous on its own account and objected to these smaller idols being worshipped alongside it, so it had broken them.

(They said: “Who has done this to our gods He must indeed be one of the wrongdoers.”) When they came back and saw what Ibrahim had done to their idols, humiliating them and lowering their status, proving that they were not divine and that those who worshipped them were fools,

(They said: “Who has done this to our gods He must indeed be one of the wrongdoers.”) because of this action of his.

(They said: “We heard a young man talking against them, who is called Ibrahim.”) Those who had heard him swearing to plot against them said, we heard a young man talking about them, and they said that he was called Ibrahim.

(They said: “Then bring him before the eyes of the people…”) meaning, in front of a large audience so that all the people could be present. This was Ibrahim’s ultimate purpose, so that he could tell this great gathering about the extent of their ignorance and how foolish they were to worship idols which could not defend themselves from harm or help themselves, so how could they ask them for help

(They said: “Are you the one who has done this to our gods, O Ibrahim” He said: “Nay, this one, the biggest of them did it…”) referring to the one he had left alone and had not broken.

(Ask them, if they can speak!) He was hoping that they would admit of their own volition that these idols could not speak and that this idol would not say anything because it was inanimate.

فَرَجَعُواْ إِلَى أَنفُسِهِمْ فَقَالُواْ إِنَّكُمْ أَنتُمُ الظَّـلِمُونَ

(64. So they turned to themselves and said: “Verily, you are the wrongdoers.”)

ثُمَّ نُكِسُواْ عَلَى رُءُوسِهِمْ لَقَدْ عَلِمْتَ مَا هَـؤُلاءِ يَنطِقُونَ

(65. Then they turned to themselves: “Indeed you know well that these speak not!”)

 قَالَ أَفَتَعْبُدُونَ مِن دُونِ اللَّهِ مَا لاَ يَنفَعُكُمْ شَيْئاً وَلاَ يَضُرُّكُمْ

(66. He said: “Do you then worship besides Allah, things that can neither profit you nor harm you”)

 أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ اللَّهِ أَفَلاَ تَعْقِلُونَ

(67. “Fie upon you, and upon that which you worship besides Allah! Have you then no sense”)

Surah 21 Al Anbiyaa, Verse 64-67

Tafsir Ibn Kathir

Allah tells us that when Ibrahim said what he said, his people

(turned to themselves) meaning, they blamed themselves for not taking precautions and protecting their gods. They said:

(Verily, you are the wrongdoers) i.e., because you neglected them and did not guard them.

(Then they turned to themselves) means, they looked at the ground, and said:

(Indeed you (Ibrahim) know well that these speak not!) Qatadah said: “The people admitted their guilt and confusion, and said,

(“Indeed you know well that these speak not!”) `So how can you tell us to ask them, if they cannot speak and you know that they cannot speak’ At this point, when they admitted that, Ibrahim said to them:

(Do you then worship besides Allah, things that can neither profit you nor harm you) meaning, if they can- not speak and they can neither benefit you nor harm you, then why do you worship them instead of Allah

(Fie upon you, and upon that which you worship besides Allah! Have you then no sense) `Do you not realize the extent of the mis- guidance and extreme disbelief which you are following, which no one could accept but one who is an igno- rant and evil wrong- doer’ He defeated them in argument and left them with no way out. Allah said:

(And that was Our proof which We gave Ibrahim against his people) [6:83].

قَالُواْ حَرِّقُوهُ وَانصُرُواْ ءَالِهَتَكُمْ إِن كُنتُمْ فَـعِلِينَ

(68. They said: “Burn him and help your gods, if you will be doing.”)

 قُلْنَا ينَارُ كُونِى بَرْداً وَسَلَـمَا عَلَى إِبْرَهِيمَ

(69. We said: “O fire! Be you cool and safety for Ibrahim!”)

وَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّخْسَرِينَ

(70. And they wanted to harm him, but We made them the worst losers.)

Surah 21 Al Anbiyaa, Verse 68-70

Tafsir Ibn Kathir

When their arguments were refuted and their incapability became clear, when truth was made manifest and falsehood was defeated, they resorted to using their power and strength, and said:

(“Burn him and help your gods, if you will be doing.”) So they gathered together a huge amount of wood. As-Suddi said, “I if a woman was sick, she would make a vow that if she recovered she would bring wood to burn Ibrahim. Then they made a hole in the ground and set it aflame, and it burned with huge sparks and immense flames. There had never been a fire like it. They put Ibrahim, peace be upon him, into a catapult, at the suggestion of a nomadic Kurdish man from Persia.” Shu`ayb Al-Jaba’i said, “His name was Hayzan, and Allah caused the earth to swallow him up, and he will remain sinking into it until the Day of Resurrection. When they threw him he said, `Sufficient for me is Allah, and He is the best disposer of affairs.’ ” This is similar to what Al-Bukhari recorded from Ibn `Abbas that Ibrahim said, “`Sufficient for me is Allah, and He is the best disposer of affairs,” when he was thrown into the fire, and Muhammad said it when they said:

(Verily, the people have gathered against you, therefore, fear them. But it increased them in faith, and they said: “Allah is sufficient for us, and He is the best disposer of affairs.”) [3:173]. Sa`id bin Jubayr reported that Ibn `Abbas said: “When Ibrahim was thrown into the fire, the keeper (angel) of the rain said: `When will I be commanded to send rain’ But the command of Allah was more swift. Allah said:

(O fire! Be you cool and safety for Ibrahim!), and there was no fire left on earth that was not extinguished.” Ibn `Abbas and Abu Al-`Aliyah said: “Were it not for the fact that Allah said,

(and safety), Ibrahim would have been harmed by its coldness.” Qatadah said: “On that day there was no creature that did not try to extinguish the fire for Ibrahim, except for the gecko.” Az-Zuhri said: “The Prophet commanded that it should be killed, and called it a harmful vermin.”

(And they wanted to harm him, but We made them the worst losers.) they were defeated and humiliated, because they wanted to plot against the Prophet of Allah, but Allah planned against them and saved him from the fire, and thus they were defeated.

وَنَجَّيْنَـهُ وَلُوطاً إِلَى الاٌّرْضِ الَّتِى بَارَكْنَا فِيهَا لِلْعَـلَمِينَ

(71. And We rescued him and Lut to the land which We have blessed for the nations.)

 وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ نَافِلَةً وَكُلاًّ جَعَلْنَا صَـلِحِينَ

 (72. And We bestowed upon him Ishaq, and Ya`qub Nafilatan. Each one We made righteous.)

 وَجَعَلْنَاهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا وَأَوْحَيْنَآ إِلَيْهِمْ فِعْلَ الْخَيْرَتِ وَإِقَامَ الصَّلوة وَإِيتَآءَ الزَّكَـوةِ وَكَانُواْ لَنَا عَـبِدِينَ

 (73. And We made them leaders, guiding by Our command, and We revealed to them the doing of good deeds, performing Salah, and the giving of Zakah, and of Us (Alone) they were the worshippers.)

Surah Al Anbiyaa, Verse 71-73

Tafsir Ibn Kathir

Allah tells us that He saved Ibrahim from the fire lit by his people, and brought him out from among them, migrating to the land of Ash-Sham, to the sacred regions thereof

(And We bestowed upon him Ishaq, and Ya`qub Nafilatan.) `Ata’ and Mujahid said, “Nafilatan means as a gift.” Ibn `Abbas, Qatadah and Al-Hakam bin `Uyaynah said, “The gift of a son who has a son,” meaning that Ya`qub was the son of Ishaq, as Allah says:

(But We gave her glad tidings of Ishaq, and after Ishaq, of Ya`qub) [11:71]. `Abdur-Rahman bin Zayd bin Aslam said, “He asked for one [son], and said,

(“My Lord! Grant me from the righteous.”) So Allah gave him Ishaq, and gave him Ya`qub in addition.

(Each one We made righteous. ) means, both of them were good and righteous people.

(And We made them leaders,) means, examples to be followed.

(guiding by Our command,) inviting to Him by His leave. Allah says:

(and We revealed to them the doing of good deeds, performing Salah, and the giving of Zakah,) Here the general is followed by the specific.

(and of Us (Alone) they were the worshippers.) means, they did what they enjoined others to do.

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Prophet Ibrahim (Abraham), may peace be upon him, speaks to his father

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ  

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .  

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Prophet Ibrahim (Abraham) Alaihi Salaam Speaks to his Father.

وَاذْكُرْ فِى الْكِتَـبِ إِبْرَهِيمَ إِنَّهُ كَانَ صِدِّيقاً نَّبِيّاً

(41. And mention in the Book, Ibrahim. Verily, he was a man of truth, a Prophet.)

إِذْ قَالَ لاًّبِيهِ يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً

 (42. When he said to his father: “O my father! Why do you worship that which hears not, sees not and cannot avail you in anything”)

يأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِى أَهْدِكَ صِرَاطاً سَوِيّاً

 (43. “O my father! Verily, there has come to me the knowledge of that which came not unto you. So follow me, I will guide you to the straight path.”)

يأَبَتِ لاَ تَعْبُدِ الشَّيْطَـنَ إِنَّ الشَّيْطَـنَ كَانَ لِلرَّحْمَـنِ عَصِيّاً

(44. “O my father! Worship not Shaytan. Verily, Shaytan has been a rebel against the Most Gracious.”)

يأَبَتِ إِنِّى أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَـنِ فَتَكُونَ لِلشَّيْطَـنِ وَلِيّاً

 (45. “O my father! Verily, I fear lest a torment from the Most Gracious should overtake you, so that you become a companion of Shaytan.”)

Surah 19 Maryam, Verse 41-45

Tafsir Ibn Kathir

Allah, the Exalted, tells His Prophet, Muhammad ,

And mention in the Book, Ibrahim.) “Recite this to your people who are worshipping idols and mention to them what happened with Ibrahim, the intimate Friend (Khalil) of the Most Beneficent. These idol worshippers (Arabs) are his descendants and they claim to follow his religion. Inform them that he was a truthful Prophet. Tell them about what took place with his father and how he forbade him from worshipping idols.” Ibrahim said,

(O my father! Why do you worship that which hears not, sees not and cannot avail you in anything) Meaning that these idols will not benefit you, nor can they protect you from any harm.

(O my father! Verily, there has come to me the knowledge of that which came not unto you.) This means, “Even though I am from your loins and you see me as inferior to you because I am your son, know that I have received knowledge from Allah that you do not know and it has not reached you.”

(So follow me, I will guide you to the straight path.) meaning, “a straight path that will carry you to the desired objective and save you from that which is dreaded (Hell).”

(O my father! Worship not Shaytan.) This is means, “Do not obey him by worshipping these idols. He invites to this (idolatry) and he is pleased with it.” This is as Allah says,

(Did I not command you, O Children of Adam, that you should not worship Shaytan. Verily, he is a plain enemy to you.) [36:60] Allah also says,

(They invoke nothing but females [idols] besides Him (Allah), and they invoke nothing but Shaytan, a persistent rebel!) [4:117] Concerning Allah’s statement,

(Verily, Shaytan has been a rebel against the Most Gracious.) This means obstinate and too arrogant to obey his Lord. Therefore, Allah expelled him and made him an outcast. Therefore, “do not follow him or you will become like him. ”

(O my father! Verily, I fear lest a torment from the Most Gracious should overtake you,) “because of your associating partners with Allah and your disobedience in what I am commanding you with.”

(so that you become a companion of Shaytan.) This means, “there will be no one who will protect you, or help you, or assist you, except Iblis. However, neither he, nor anyone else, has any power over the outcome of matters. Following him will only cause you to be surrounded by the torment (of Allah).” This is as Allah says,

(By Allah, We indeed sent (Messengers) to the nations before you, but Shaytan made their deeds fair seeming to them. So he is their helper today (in this world), and theirs will be a painful torment.) [16:63]

قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِى يإِبْرَهِيمُ لَئِن لَّمْ تَنتَهِ لأَرْجُمَنَّكَ وَاهْجُرْنِى مَلِيّاً

(46. He (the father) said: “Do you revile my gods, O Ibrahim If you stop not (this), I will La’arjumannak. So get away from me Maliyan.”)

قَالَ سَلَـمٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِى حَفِيّاً

(47. Ibrahim said: “Peace be on you! I will ask forgiveness of my Lord for you. Verily, He is unto me Hafiyyan.) 

 وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّى عَسَى أَلاَّ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا

(48. And I shall turn away from you and from those whom you invoke besides Allah. And I shall call upon my Lord, and I certainly hope that I shall not be unblessed in my invocation to my Lord.”)

Surah 19 Maryam, Verse 46-48

Tafsir Ibn Kathir

Allah, the Exalted, informs of the reply of Ibrahim’s father to his son, Ibrahim, in reference to what he was calling him to. He said,

(Do you revile my gods, O Ibrahim) This means, “If you do not want to worship them (the idols) and you are not pleased with them, then at least stop cursing, abusing, and reviling them. For verily, if you do not cease, I will punish you, curse you and revile you.” This is the meaning of his statement;

(La’arjumannaka.) Ibn `Abbas, As-Suddi, Ibn Jurayj, Ad-Dahhak and others said this. Concerning His statement,

(So get away from me Maliyan.) Mujahid, `Ikrimah, Sa`id bin Jubayr and Mujahid bin Ishaq all said, “Maliyan means forever.” Al-Hasan Al-Basri said, “For a long time.” As-Suddi said,

(So get away from me safely Maliyan. ) “This means forever.” Ali bin Abi Talhah and Al-`Awfi both reported that Ibn `Abbas said,

(So get away from me safely Maliyan.) “This means to go away in peace and safety before you are afflicted with a punishment from me.” Ad-Dahhak, Qatadah, `Atiyah Al-Jadali, Malik and others said the same. This is also the view preferred by Ibn Jarir.

With this, Ibrahim said to his father,

(Peace be on you!) This is as Allah said concerning the description of the believers,

(and when the foolish address them (with bad words) they say, “Salaman [peace].”) [25:63] Allah also says,

(And when they hear Al-Laghw (false speech), they withdraw from it and say: “To us our deeds, and to you your deeds. Peace be to you. We seek not (the way of) the ignorant.”) [28:55] The meaning of Ibrahim’s statement to his father,

(Peace be on you!) “You will not receive any insult or harm from me.” This is due to the respect and honor of fatherhood.

( I will ask forgiveness of my Lord for you.) meaning “But, I will ask Allah to guide you and forgive you for your sin.”

(Verily, He is unto me Hafiyya.) Ibn `Abbas and others said that Hafiyyan means, “Kind.” Meaning, “since He guided me to worship Him and direct my religious devotion to Him alone.” As-Suddi said, “Al-Hafi is One Who is concerned with his (Ibrahim’s) affair.” Thus, Ibrahim sought forgiveness for his father for a very long time, even after he migrated to Ash-Sham. He continued to seek forgiveness for him even after building the Sacred Masjid (in Makkah) and after the birth of his two sons, Isma`il and Ishaq. This can be seen in his statement,

(Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.) [14:41] From this tradition, during the beginning stages of Islam, the Muslims used to seek forgiveness for their relatives and their family members who were polytheists. They did this following the way of Ibrahim, the Khalil (Friend) of Allah, until Allah revealed,

(Indeed there has been an excellent example for you in Ibrahim and those with him, when they said to their people: “Verily, we are free from you and whatever you worship besides Allah.”) [60:4] Until Allah’s statement,

(Except the saying of Ibrahim to his father: “Verily, I will ask forgiveness (from Allah) for you, but I have no power to do anything for you before Allah.”) [60:4] meaning, except for this statement, so do not follow it. Then Allah explains that Ibrahim abandoned this statement and retracted it. Allah, the Exalted, says,

(It is not (proper) for the Prophet and those who believe to ask Allah’s forgiveness for the idolators.) [9:113] Until Allah’s statement,

(And Ibrahim’s invoking for his father’s forgiveness was only because of a promise he had made to him. But when it became clear to him that he is an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah, forbearing.) [9:114] Concerning Allah’s statement,

(And I shall turn away from you and from those whom you invoke besides Allah. And I shall call upon my Lord,) This means, “And I worship my Lord alone, associating no partners with Him.”

(I certainly hope that I shall not be unblessed in my invocation to my Lord. ) The word `Asa (I hope) here means that which will necessarily occur and not that which is hoped for from the impossible. For verily, he (Ibrahim) is the leader of the Prophets other than Muhammad .

فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِن دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ وَكُلاًّ جَعَلْنَا نَبِيّاً

(49. So when he had turned away from them and from those whom they worshipped besides Allah, We gave him Ishaq and Ya`qub, and each one of them We made a Prophet.)

وَوَهَبْنَا لَهْمْ مِّن رَّحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيّاً

(50. And We gave them of Our mercy, and We granted them Sidqin `Aliyyan on the tongues.)

Surah 19 Maryam, Verse 49-50

Tafsir Ibn Kathir

Allah, the Exalted, says that when the Friend of Allah (Ibrahim) withdrew from his father and his people for the sake of Allah, Allah gave him in exchange those who were better than them. He gave him Ishaq (Isaac) and Ya`qub (Jacob), meaning his son, Ishaq, and Ishaq’s son, Ya`qub. This is as Allah said in another Ayah,

(and Ya`qub, a grandson.) [21:72] Also, Allah says,

(and after Ishaq, of Ya`qub.) [11:71] There is no difference of opinion about Ishaq being the father of Ya`qub. This is what is recorded in the Qur’an in Surah Al-Baqarah.

(Or were you witnesses when death approached Ya`qub When he said unto his sons, “What will you worship after me” They said, “We shall worship your God the God of your fathers, Ibrahim, Isma`il and Ishaq.”)[2:133] Allah only mentioned Ishaq and Ya`qub here to show that He made Prophets from among his descendants and successors in order to give him relief and happiness in his life. This is why Allah says,

(and each one of them We made a Prophet.) [19:49] If Ya`qub had not become a Prophet in the lifetime of Ibrahim, then Allah would not have limited the promise of prophethood to him, but He would have mentioned his son Yusuf as well. For verily, Yusuf was also a Prophet, just as the Messenger of Allah said in a Hadith whose authenticity is agreed upon, when he was asked who was the best of people. He said,

(The Prophet of Allah, Yusuf, the son of the Prophet of Allah Ya`qub, the son of the Prophet of Allah Ishaq, the son of the Friend of Allah Ibrahim.) In another wording of this Hadith, he said,

(Verily, the noble one is the son of the noble one, who is the son of the noble one, who is the son of the noble one. That is Yusuf, the son of Ya`qub, the son of Ishaq, the son of Ibrahim.) Concerning Allah’s statement,

(And We gave them of Our mercy, and We granted Sidqin `Aliyyan on the tongues. ) `Ali bin Abi Talhah reported that Ibn `Abbas said, “Sidqin `Aliyyan means the good praise.” As-Suddi and Malik bin Anas said the same thing. Ibn Jarir said, “Allah only said `Aliyyan (loftiness, exalted) because all of the religions commend them and mention them with praises, may Allah’s peace and blessing be upon them all.”

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The Prophet Ibrahim (Abraham), Peace be upon him

بِسْمِ اللَّهِ الرَّحْمَـنِ الرَّحِيمِ  

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .  

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

The Prophet Ibrahim (Abraham) Alaihi Salaam.

وَإِنَّ مِن شِيعَتِهِ لإِبْرَهِيمَ

(83. And verily, among those who followed his way (Nuh’s way) was Ibrahim.)

إِذْ جَآءَ رَبَّهُ بِقَلْبٍ سَلِيمٍ

(84. When he came to his Lord with a Salim heart.)

 إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَاذَا تَعْبُدُونَ

 (85. When he said to his father and to his people: “What is it that which you worship”)

أَءِفْكاً ءَالِهَةً دُونَ اللَّهِ تُرِيدُونَ

(86. “Is it a falsehood — gods other than Allah — that you desire”)

فَمَا ظَنُّكُم بِرَبِّ الْعَـلَمِينَ

 (87. “Then what think you about the Lord of the all that exists”)

Surah 37 As Saffaat, Verse 83-87

Tafsir Ibn Kathir

Ali bin Abi Talhah reported that Ibn `Abbas, may Allah be pleased with him:

(And verily, among those who followed his ways ( Nuh’s ways) was Ibrahim.) means, he was one of the followers of his religion. Mujahid said, “He was following his path and his way.”

(When he came to his Lord with a Salim heart.) Ibn `Abbas, may Allah be pleased with him, said, “This means that he bore witness that none has the right to be worshipped except Allah.” rIbn Abi Hatim recorded that `Awf said, “I said to Muhammad bin Sirin, `What is the Salim heart’ He said, `One which knows that Allah is true and that the Hour will undoubtedly come to pass, and that Allah will resurrect those who are in the graves.”’ Al-Hasan said, “One that is free from Shirk.” `Urwah said, “One that is not cursed.”

(When he said to his father and to his people: “What is it that which you worship”) He denounced his people for their worship of idols and false gods, Allah said:

(Is it a falsehood — gods other than Allah — that you desire Then what think you about the Lord of the all that exists) Qatadah said, “This means, `what do you think He will do with you when you meet Him, given that you worshipped others alongside Him”

فَنَظَرَ نَظْرَةً فِى النُّجُومِ

(88. Then he cast a glance at the stars,)

 فَقَالَ إِنِّى سَقِيمٌ

(89. And he said: “Verily, I am sick.”)

 فَتَوَلَّوْاْ عَنْهُ مُدْبِرِينَ

 (90. So they turned away from him and departed.)

فَرَاغَ إِلَى ءَالِهَتِهِمْ فَقَالَ أَلا تَأْكُلُونَ

(91. Then he turned to their gods and said: “Will you not eat”)

مَا لَكُمْ لاَ تَنطِقُونَ

(92. “What is the matter with you that you speak not”)

فَرَاغَ عَلَيْهِمْ ضَرْباً بِالْيَمِينِ

(93. Then he turned upon them, striking (them) with (his) right hand.)

 فَأَقْبَلُواْ إِلَيْهِ يَزِفُّونَ

(94. Then they came hastily towards him.)

قَالَ أَتَعْبُدُونَ مَا تَنْحِتُونَ

(95. He said: “Worship you that which you (yourselves) carve”)

 وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ

(96. “While Allah has created you and what you make!”)

قَالُواْ ابْنُواْ لَهُ بُنْيَـناً فَأَلْقُوهُ فِى الْجَحِيمِ

(97. They said: “Build for him a building and throw him into the blazing fire!”)

فَأَرَادُواْ بِهِ كَيْداً فَجَعَلْنَـهُمُ الاٌّسْفَلِينَ

(98. So, they plotted a plot against him, but We made them the lowest.)

Surah 37 As Saffaat, Verse 88-98

Tafsir Ibn Kathir

Ibrahim, peace be upon him, said this to his people so that he could stay behind in the city when they went out for their festival. The time was approaching for them to go out to celebrate a festival of theirs, and he wanted to be alone with their gods so that he could break them, so he told them something that was true, for he was indeed sick of the implications of what they believed in.

(So they turned away from him and departed.) Qatadah said, “The Arabs say of one who thinks deeply that he is looking at the stars.” What Qatadah meant is that he looked at the heavens thinking of a way to distract his people. So he said,

(Verily, I am sick.) meaning, weak. Ibn Jarir narrated here a Hadith from Abu Hurayrah, may Allah be pleased with him, stating that the Messenger of Allah said:

(Ibrahim (peace and blessings be upon him) did not lie except in three cases. Two were for the sake of Allah: (one is) when he said, (Verily, I am sick); and (the second) when he said, (Nay, this one, the biggest (his wife) of them (idols) did it.) and (the third) when he said concerning (his wife) Sarah, “She is my sister.”) This Hadith is recorded in the books of the Sahih and Sunan with various chain of narrations. But this is not the kind of real lie for which a person is to be condemned — Allah forbid! One calls it a lie for lack of a better word, because it is abstruse speech used for a legitimate religious purpose, and it was said that what was meant by the words,

(Verily, I am sick) was, `I am sick at heart of your worshipping idols instead of Allah.’ Al-Hasan Al-Basri said, “The people of Ibrahim went out to their festival and they wanted to make him go out too. So he lay down on his back and said,

(Verily, I am sick.) and he started looking at the sky. When they had gone out, he turned to their gods and broke them.” This was recorded by Ibn Abi Hatim. Allah said:

(So they turned away from him and departed.) meaning, he went to them after they had left, quickly and secretly.

(and said: “Will you not eat”) They had placed food before them as a sacrifice, so that the food might be blessed. When Ibrahim, peace be upon him, looked at the food that was before them, he said:

(Will you not eat What is the matter with you that you speak not)

(Then he turned upon them, striking (them) with (his) right hand.) Al-Farra’ said, “This means, he started to hit them with his right hand.” Qatadah and Al-Jawhari said, “He turned to them, hitting them with his right hand.” He struck them with his right hand because the right hand is stronger and more powerful. Then he left them broken to pieces, (all) except the biggest of them, that they might turn to it, as we have already seen in the Tafsir of Surat Al-Anbiya’.

Then they came hastily towards him.) Mujahid and others said, “This means, they came rushing. The story is told in brief here; in Surat Al-Anbiya’, it is told in more detail. When they returned, they did not know at first who had done this, until they investigated and found out that Ibrahim, peace be upon him, was the one who had done it. When they came to rebuke him, he started rebuking and criticizing them and said:

(Worship you that which you carve) meaning, `do you worship instead of Allah idols which you yourselves carve and fashion with your own hands’

(While Allah has created you and what you make!) This may mean, `Allah has created you and what you do;’ or it may mean, `Allah has created you and what you make.’ Both views are synonymous. The former is more apparent because of the report recorded by Al-Bukhari in the Book Af`al Al-`Ibad from Hudhayfah, attributed to the Prophet :

(Allah has created every doer of deeds and what he does.) Thereupon he recited:

(While Allah has created you and what you make!) When the proof had been established against them, they resolved to seize him by force and they said:

(Build for him a building (i.e., furnace) and throw him into the blazing fire!) There happened what we have already discussed in our Tafsir of Surat Al-Anbiya’, (21:68-70) and Allah saved him from the fire and caused him to prevail over them, making his proof supreme and supporting it. Allah says:

(So, they plotted a plot against him, but We made them the lowest.)

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The greatest claim to Ibrahim (Abraham) Alaihi Salaam

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his Family, and Companions.

Those who possess the greatest claim to Ibrahim (Abraham) Alaihi Salaam

إِنَّ أَوْلَى النَّاسِ بِإِبْرَهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِىُّ وَالَّذِينَ ءَامَنُواْ وَاللَّهُ وَلِىُّ الْمُؤْمِنِينَ

(68. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet and those who have believed. And Allah is the Wali (Protector and Helper) of the believers.)

Surah 3 Ala Imran, Verse 68

Tafsir Ibn Kathir

Allah censures the Jews and Christians for their dispute with Muslims over Ibrahim Al-Khalil and the claim each group made that he was one of them. Muhammad bin Ishaq bin Yasar reported that Ibn `Abbas said, “The Christians of Najran and Jewish rabbis gathered before the Messenger of Allah and disputed in front of him. The rabbis said, `Ibrahim was certainly Jewish.’ The Christians said, `Certainly, Ibrahim was Christian.’ So Allah sent down,

(O people of the Scripture (Jews and Christians)! Why do you dispute about Ibrahim,) meaning, `How is it that you, Jews, claim that Ibrahim was Jew, although he lived before Allah sent down the Tawrah to Musa How is it that you, Christians, claim that Ibrahim was Christian, although Christianity came after his time” This is why Allah said,

Allah said,

(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa), shunning Shirk and living in Iman,

(and he was not of the Mushrikin.)

(Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet and those who have believed. And Allah is the Wali (Protector and Helper) of the believers.)

This Ayah means, “The people who have the most right to be followers of Ibrahim are those who followed his religion and this Prophet, Muhammad , and his Companions from the Muhajirin, Ansar and those who followed their lead.” Sa`id bin Mansur recorded that Ibn Mas`ud said that the Messenger of Allah said,

(Every Prophet had a Wali (supporter, best friend) from among the Prophets. My Wali among them is my father Ibrahim, the Khalil (intimate friend) of my Lord, the Exalted and Most Honored)

The Prophet then recited,

(Verily, among mankind who have the best claim to Ibrahim are those who followed him…)

Allah’s statement,

 (And Allah is the Wali (Protector and Helper) of the believers.) means, Allah is the Protector of all those who believe in His Messengers.

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All Praise belongs to Allah, Praised and Glorified.

Supplication whilst prostrating (sujuud)
‘How perfect He is, The Possessor of total power, sovereignty, magnificence and grandeur.’
 

 

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The Prayer of Ibrahim (Abraham) Alaihi Salaam

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.   

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .   

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his family, and companions. 

The Prayer of Ibrahim (Abraham) Alaihi Salaam 

وَإِذْ يَرْفَعُ إِبْرَهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَـعِيلُ رَبَّنَا تَقَبَّلْ مِنَّآ إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

(127. And (remember) when Ibrahim and (his son) Isma`il were raising the foundations of the House (the Ka`bah at Makkah), (saying), “Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.”)

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِن ذُرِّيَّتِنَآ أُمَّةً مُّسْلِمَةً لَّكَ وَأَرِنَا مَنَاسِكَنَا وَتُبْ عَلَيْنَآ إِنَّكَ أَنتَ التَّوَّابُ الرَّحِيمُ

(128. “Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manasik (our ways of worship), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.)

Surah 2 Al-Baqarah, Verse 127-128

Tafsir Ibn Kathir

Allah said, “O Muhammad! Remind your people when Ibrahim and Isma`il built the House and raised its foundations while saying,

(Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.”)

Al-Qurtubi mentioned that Ubayy and Ibn Mas`ud used to recite the Ayah this way,

(And (remember) when Ibrahim and (his son) Isma`il were raising the foundations of the House (the Ka`bah at Makkah), Saying, “Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.”)

What further testifies to this statement (which adds `saying’ to the Ayah) by Ubayy and Ibn Mas`ud, is what came afterwards,

(Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You).

The Prophets Ibrahim and Isma`il were performing a good deed, yet they asked Allah to accept this good deed from them. Ibn Abi Hatim narrated that Wuhayb bin Al-Ward recited,

 (And (remember) when Ibrahim and (his son) Isma`il were raising the foundations of the House (the Ka`bah at Makkah), (saying), “Our Lord! Accept (this service) from us”) and cried and said, “O Khalil of Ar-Rahman! You raise the foundations of the House of Ar-Rahman (Allah), yet you are afraid that He will not accept it from you” This is the behavior of the sincere believers, whom Allah described in His statement,

(And those who give that which they give) (23:60) meaning, they give away voluntary charity, and perform the acts of worship yet,

(with their hearts full of fear) (23: 60) afraid that these good deeds might not be accepted of them. There is an authentic Hadith narrated by `A’ishah on this subject, which we will mention later, Allah willing.

Al-Bukhari recorded that Ibn `Abbas said, “Prophet Ibrahim took Isma`il and his mother and went away with them until he reached the area of the House, where he left them next to a tree above Zamzam in the upper area of the Masjid. During that time, Isma`il’s mother was still nursing him. Makkah was then uninhabited, and there was no water source in it. Ibrahim left them there with a bag containing some dates and a water-skin containing water.

Ibrahim then started to leave, and Isma`il’s mother followed him and said, `O Ibrahim! To whom are you leaving us in this barren valley that is not inhabited’ She repeated the question several times and Ibrahim did not reply. She asked, `Has Allah commanded you to do this’ He said, `Yes.’ She said, `I am satisfied that Allah will never abandon us.’ Ibrahim left, and when he was far enough away where they could not see him, close to Thaniyyah, he faced the House, raised his hands and supplicated,

(O our Lord! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka`bah at Makkah)) until,

Give thanks) (14:37). Isma`il’s mother then returned to her place, started drinking water from the water-skin and nursing Isma`il. When the water was used up, she and her son became thirsty. She looked at him, and he was suffering from thirst; she left, because she disliked seeing his face in that condition. She found the nearest mountian to where she was, As-Safa, ascended it and looked, in vain, hoping to see somebody. When she came down to the valley, she raised her garment and ran, just as a tired person runs, until she reached the Al-Marwah mountain. In vain, she looked to see if there was someone there. She ran to and fro (between the two mountains) seven times.” Ibn `Abbas said that the Messenger of Allah said, “This is why the people make the trip between As-Safa and Al-Marwah (during Hajj and Umrah).”

“When she reached Al-Marwah, she heard a voice and said, `Shush,’ to herself. She tried to hear the voice again and when she did, she said, `I have heard you. Do you have relief’ She found the angel digging with his heel (or his wing) where Zamzam now exists, and the water gushed out. Isma`il’s mother was astonished and started digging, using her hand to transfer water to the water-skin.” Ibn `Abbas said that the Prophet then said, “May Allah grant His mercy to the mother of Isma`il, had she left the water, (flow naturally without her intervention), it would have been flowing on the surface of the earth.”

“Isma`il’s mother started drinking the water and her milk increased for her child. The angel (Gabriel) said to her, `Do not fear abandonment. There shall be a House for Allah built here by this boy and his father. Allah does not abandon His people.’ During that time, the area of the House was raised above ground level and the floods used to reach its right and left sides.

Afterwards some people of the tribe of Jurhum, passing through Kada’, made camp at the bottom of the valley. They saw some birds, they were astonished, and said, `Birds can only be found at a place where there is water. We did not notice before that this valley had water.’ They sent a scout or two who searched the area, found the water, and returned to inform them about it. Then they all went to Isma`il’s mother, next to the water, and said, `O Mother of Isma`il! Will you allow us to be with you (or dwell with you)’ She said, `Yes. But you will have no exclusive right to the water here.’ They said, `We agree.”’ Ibn `Abbas said that the Prophet said, “At that time, Isma`il’s mother liked to have human company.”

“And thus they stayed there and sent for their relatives to join them. Later on, her boy reached the age of puberty and married a lady from them, for Isma`il learned Arabic from them, and they liked the way he was raised. Isma`il’s mother died after that.

Then an idea occurred to Abraham to visit his dependents. So he left (to Makkah). When he arrived, he did not find Isma`il, so he asked his wife about him. She said, `He has gone out hunting.’ When he asked her about their living conditions, she complained to him that they live in misery and poverty. Abraham said (to her), `When your husband comes, convey my greeting and tell him to change the threshold of his gate.’ When Isma`il came, he sensed that they had a visitor and asked his wife, `Did we have a visitor’ She said, `Yes. An old man came to visit us and asked me about you, and I told him where you were. He also asked about our condition, and I told him that we live in hardship and poverty.’ Isma`il said, `Did he ask you to do anything’ She said, `Yes. He asked me to convey his greeting and that you should change the threshold of your gate.’ Isma`il said to her, `He was my father and you are the threshold, so go to your family (i.e. you are divorced).’

So he divorced her and married another woman. Again Ibrahim thought of visiting his dependents whom he had left (at Makkah). Ibrahim came to Isma`il’s house, but did not find Isma`il and asked his wife, `Where is Isma`il’ Isma`il’s wife replied, `He has gone out hunting.’ He asked her about their condition, and she said that they have a good life and praised Allah. Ibrahim asked, `What is your food and what is your drink’ She replied, `Our food is meat and our drink is water.’ He said, `O Allah! Bless their meat and their drink.”’ The Prophet (Muhammad ) said, “They did not have crops then, otherwise Ibrahim would have invoked Allah to bless that too. Those who do not live in Makkah cannot bear eating a diet only containing meat and water.”

“Ibrahim said, `When Isma`il comes back, convey my greeting to him and ask him to keep the threshold of his gate.’ When Isma`il came back, he asked, `Has anyone visited us.’ She said, `Yes. A good looking old man,’ and she praised Ibrahim, `And he asked me about our livelihood and I told him that we live in good conditions.’ He asked, `Did he ask you to convey any message’ She said, `Yes. He conveyed his greeting to you and said that you should keep the threshold of your gate.’ Isma`il said, `That was my father, and you are the threshold; he commanded me to keep you.’

Ibrahim then came back visiting and found Isma`il behind the Zamzam well, next to a tree, mending his arrows. When he saw Ibrahim, he stood up and they greeted each other, just as the father and son greet each other. Ibrahim said, `O Isma`il, Your Lord has ordered me to do something.’ He said, `Obey your Lord.’ He asked Isma`il, `Will you help me’ He said, `Yes, I will help you.’ Ibrahim said, `Allah has commanded me to build a house for Him there, ‘ and he pointed to an area that was above ground level. So, both of them rose and started to raise the foundations of the House. Abraham started building (the Ka`bah), while Isma`il continued handing him the stones. Both of them were saying, `O our Lord ! Accept (this service) from us, Verily, You are the Hearing, the Knowing.’ (2.127).”’ Hence, they were building the House, part by part, going around it and saying,

(Our Lord! Accept (this service) from us. Verily, You are the Hearer, the Knower.)

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The Standing Place of Ibrahim (Abraham) Alaihi Salaam

Bismillah-ir-Rahman-ir-Raheem: In the name of Allah, the Compassionate, the Merciful.  

Welcome to my blog and praise the Magnificent Lord as you enter: Allahu Akbar: Allah is the Greatest .  

May the Peace and Blessing of Allah Azza wa Jal, our Lord Glorified and Praised be He, be upon our beloved Prophet, his family, and companions.  

The Standing Place of Ibrahim (Abraham) Alaihi Salaam.

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْناً وَاتَّخِذُواْ مِن مَّقَامِ إِبْرَهِيمَ مُصَلًّى  

(125. And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (or the stone on which Ibrahim stood as a place) for prayer.)  

Surah 2 Al Baqarah, Verse 125  

Tafsir Ibn Kathir  

Al-`Awfi reported that Ibn `Abbas commented on Allah’s statement,  

(And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind) “They do not remain in the House, they only visit it and return to their homes, and then visit it again.” Also, Abu Ja`far Ar-Razi narrated from Ar-Rabi` bin Anas from Abu Al-`Aliyah who said that,  

(And (remember) when We made the House (the Ka`bah at Makkah) a place of resort for mankind and a place of safety) means, “Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping.” Also, Mujahid, `Ata’, As-Suddi, Qatadah and Ar-Rabi` bin Anas were reported to have said that the Ayah (2:125) means, “Whoever enters it shall be safe.”  

This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),  

 (Our Lord! And accept my invocation).  

(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Ka`bah at Makkah) (saying): “Associate not anything (in worship) with Me…”) (22:26) and,  

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-`Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security) (3:96-97).  

The last honorable Ayah emphasized the honor of Ibrahim’s Maqam, and the instruction to pray next to it,  

And take you (people) the Maqam (place) of Ibrahim as a place of prayer). The Maqam of Ibrahim  

Sufyan Ath-Thawri reported that Sa`id bin Jubayr commented on the Ayah,  

And take you (people) the Maqam (place) of Ibrahim as a place of prayer) “The stone (Maqam) is the standing place of Ibrahim, Allah’s Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Isma`il was handing him the stones (constructing the Ka`bah).”As-Suddi said, “The Maqam of Ibrahim is a stone which Isma`il’s wife put under Ibrahim’s feet when washing his head.” Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi` bin Anas.  

Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet said, “When the Prophet performed Tawaf, `Umar asked him, `Is this the Maqam of our father’ He said, `Yes.’ `Umar said, `Should we take it a place of prayer’ So Allah revealed,  

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.”)  

Al-Bukhari said, “Chapter: Allah’s statement,  

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly.” He then narrated that Anas bin Malik said that `Umar bin Al-Khattab said, “I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, `O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.’  

Also, Ibn Jarir narrated that Jabir said, “After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rak`ahs.” This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that `Amr bin Dinar said that he heard Ibn `Umar say, “The Messenger of Allah performed Tawaf around the House seven times and then prayed two Rak`ahs behind the Maqam.”  

All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House’s walls became higher, Isma`il brought his father a stone, so that he could stand on it, while Isma`il handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Isma`il and how they built the House, as narrated from Ibn `Abbas and collected by Al-Bukhari. Ibrahim’s footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as `Al-Lamiyyah’, “And Ibrahim’s footprint with his bare feet on the stone is still visible.”  

The Muslims also saw Ibrahim’s footprints on the stone, as Anas bin Malik said, “I saw the Maqam with the print of Ibrahim’s toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands.”  

Earlier, the Maqam was placed close to the Ka`bah’s wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.  

When Ibrahim finished building the House, he placed the stone next to the wall of Al-Ka`bah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. 

The Leader of the faithful `Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Ka`bah’s wall during his reign. `Umar is one of the two men, whom the Messenger of Allah described when he said, 

(Imitate the two men who will come after me: Abu Bakr and `Umar.) 

`Umar was also the person whom the Qur’an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.`Abdur-Razzaq reported from Ibn Jurayj from `Ata’, “`Umar bin Al-Khattab moved the Maqam back.” Also, `Abdur-Razzaq narrated that Mujahid said that `Umar was the first person who moved the Maqam back to where it is now standing.” Al-Hafiz Abu Bakr, Ahmad bin `Ali bin Al-Husayn Al-Bayhaqi recorded `A’ishah saying, “During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. `Umar moved the Maqam during his reign.” This Hadith has an authentic chain of narration. 

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