of Nokounam, (Session 1196)
The Holy Quran is a book that, through the language of wisdom and insight, guides humanity towards the truth. Verses 74 and 75 of Surah l Imrn, centred on the dialogue of the Prophet Abraham, peace be upon him, with Azar and the demonstration of the kingdom of the heavens and the earth to him, open a window towards a profound understanding of monotheism and the critique of polytheism. This treatise, relying on the lectures of religious scholars, undertakes a deep and comprehensive examination of these verses. The objective is to elucidate the exalted status of Abraham, peace be upon him, as the Elder of the Prophets and a paradigm of truthfulness, as well as to explore the concept of the kingdom as the divine inner reality of creation. This study, articulated in a fluent and dignified style, endeavours to present the Quranic meanings with appropriate precision and a coherent structure to its readership.
وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ أَصْنَامًا آلِهَةً ۖ إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُبِينٍ
"And when Abraham said to his father Azar, Do you take idols as gods? Indeed, I see you and your people in manifest error."
The Holy Quran recounts in this verse the direct dialogue of Prophet Abraham, peace be upon him, with Azar, without employing the imperative "Say" (قُل) as is common in earlier verses addressed to the Prophet Muhammad, peace be upon him and his family. This omission is indicative of Abrahams intellectual independence and grandeur; as the Elder of the Prophets and the patriarch of the prophets, he speaks with insight and authority. Contrary to the verses where the Prophet is repeatedly commanded with قُل, Abraham assumes the initiative and courageously critiques polytheism. This independence, like a shining star in the firmament of prophecy, manifests his exalted status in calling towards monotheism.
قُل in Abrahams speech signifies his intellectual independence and his greatness as the Elder of the Prophets, who critiques polytheism with insight and authority.
The term أَبِيهِ (his father) in the verse literally means father, yet the precise identity of Azar invites reflection. Was he Abrahams biological father or rather his uncle and guardian? In Arab culture, sometimes an uncle or guardian is referred to as "father," especially if the individual lacks a father and the uncle assumes the guardianship role. This ambiguity aligns with the wisdom of the Holy Quran, which directs focus away from historical particulars towards the verses primary message the critique of polytheism and the invitation to monotheism. Whether Azar was father or uncle, he symbolises a people and culture immersed in the darkness of polytheism.
أَبIn the Arabic lexicon, the use of the word أَب extends beyond the biological father. One who lacks a father may refer to his uncle as أَب, especially if the uncle is the protector and guardian. This usage stems from emotional and social bonds and underscores the central role of the guardian in an individuals life. The Holy Qurans employment of this term highlights the profound relationship between Abraham and Azar, a bond that is not solely familial but forms the basis for a profound and rational dialogue critiquing polytheism.
Prophet Abraham, peace be upon him, poses a rational question to Azar: Do you take idols as gods? The term أصنام (idols, plural of صنم) refers to tangible idols, while آلهة denotes the hypothetical gods or deities. This distinction reveals the layers of polytheism: from worshipping material objects to believing in their divinity. Azar and his people did not merely revere idols as symbols, but worshipped them as divine beings. This inquiry, like a sharp sword, dissects the futility of polytheism and invites reason to contemplate the truth.
أصنام and آلهة indicates different levels of polytheism, ranging from idol worship to attributing divinity to them, which Abraham challenges through a rational question.
Abraham declares openly and courageously: I see you and your people in manifest error. The phrase ضَلَالٍ مُبِينٍ refers to a clear and undeniable error. This statement exemplifies Abrahams insight and intellectual independence, who confidently critiques his peoples polytheism with certainty in the truth of monotheism. This bravery, like a radiant torch, illuminates the path for others guidance.
In previous verses, such as verses 11 and 71 of Surah l Imrn, the Prophet Muhammad, peace be upon him and his family, is guided repeatedly with the command Say (قُل). This repetition indicates divine precision in delivering revelation, rather than a lack of trust in the Prophet. Conversely, Abraham, peace be upon him, speaks independently without such instructions. This difference, like two branches of a robust tree, reflects the diversity in the missions of the prophets: the Prophet as the conveyor of revelation, and Abraham as the founder of monotheism.
Abrahams courage in critiquing Azar is likened to the comprehension and insight of todays children, who critically and rationally evaluate the behaviour of adults. This analogy, like a clear mirror, reflects the intellectual maturation of the new generation, which boldly and consciously seeks to rectify errors. In this regard, Abraham serves as a model for rational critique across all eras and times.
وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ
"And thus We show Abraham the kingdom of the heavens and the earth that he might be among the certain [in faith]."
The kingdom (مَلَكُوت) refers to the divine inner reality and the lordly truth of the universe, which transcends the self and human intellect. This concept serves as a window to the unseen truth of creation, revealing the inner nature of the heavens and the earth. Unlike the spirit, which is attributed to living beings, the kingdom is the divine reality of the entirety of creation. Though the heavens and the earth lack a biological spirit, they possess a kingdom that signifies their inner consciousness and inherent glorification.
The Holy Quran in verses such as And there is not a thing but glorifies His praise (وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ) points to the inner glorification and awareness of all creatures. In this context, the analogy of dialogue with the earth, like a blooming flower in the garden of mysticism, refers to the inner life of creatures. Due to heedlessness, humanity does not hear this dialogue and perceives creatures as mute and silent. Yet the kingdom unveils the reality that every particle of creation is engaged in glorification and dialogue with the Creator.
Human beings, immersed in the material world (هلکوت), have neglected to perceive the kingdom of the universe. This heedlessness, like a heavy veil, conceals the divine truth of creation from their sight. The Holy Quran, by inviting reflection on divine signs, guides humanity towards uncovering this reality.
The comparison of life a century ago with today illustrates humanitys utilisation of the divine laws governing the universe. Technology, like a ripe fruit of the tree of creation, is the outcome of understanding and applying the system of the kingdom. From bicycles to aeroplanes and surgical robots, every advancement is a sign of human capability in employing the truth of the cosmos to enhance life.
Abraham, peace be upon him, with courage and politeness, addressed Azar and his peoples error without descending into disrespect. This truthfulness, like a clear spring, emanates from his fountain of insight. This courage qualified him to receive the knowledge of the kingdom.
Accuracy and politeness in expressing truth, like two wings of flight, are more significant than mere truthfulness. Abraham, adhering to this principle, provided a model for religious invitation imbued with ethics and dignity. This approach prevents discord and distance from the truth and paves the way for guidance.
The manifestation of the kingdom to Abraham brought him to complete certainty, ranking him among the موقنین (the certain in faith). This certainty, like a lofty summit, is the result of divine knowledge and comprehension of the truth of creation. Abraham, with this knowledge, became an eternal exemplar of faith and monotheism.
Verses 74 and 75 of Surah l Imrn, by elucidating Abrahams dialogue with Azar and the manifestation of the kingdom to him, offer a comprehensive portrayal of the divine guidance system. Abrahams independence and courage in critiquing polytheism establish him as the Elder of the Prophets and the model of monotheism. The concept of the kingdom, like a radiant light, reveals the inner truth of creation and invites human contemplation of divine signs. Social and mystical analogies, from the dialogue with the earth to technological progress, demonstrate the necessity of engaging with the kingdom for improving life. This treatise, grounded in the lectures of religious scholars, endeavours to present these concepts with a fluent and dignified style to its readers.
Under the supervision of Sadegh Khademi