وَإِذ قالَ إِبراهيمُ لِأَبيهِ وَقَومِهِ إِنَّني بَراءٌ مِمّا تَعبُدونَ

When Abraham said to his father and his people: ‘I repudiate what you worship.

EXEGESIS

The particle idh (when) is connected to an implicit command udhkur (remember) and thus the verse means: And remember when Abraham said …’[1]

The term ab (father), as found in abīhi (his father), is derived from the root ʾ-b-w, which conveys the idea of nurturing or fostering, encompassing both physical and spiritual dimensions. This broad meaning allows the term to encompass a range of relationships, extending beyond the conventional understanding of a biological father. Consequently, various individuals can be regarded as ab, including not only biological fathers but also teachers, prophets, grandfathers, and paternal or maternal uncles. Each of these figures shares the common role of nurturing and fostering growth and development in those under their care, highlighting the rich and multifaceted nature of the concept of ab within this context.[2] Some lexicographers refer to the famous narration of the Prophet addressing Imam Ali (a): ‘Me and you are the fathers (abawā) of this nation,’ as a clear instance of the use of the word ab for individuals that play a role in nurturing others.[3]

Bearing this linguistic nuance in mind, it should be pointed out that when the verse says When Abraham said to his father, this is a reference to his uncle Āzar and not his biological father, whose name according to some narrations was Tārukh[4] or Tāraḥ.[5] In fact, the Bible also refers to Terah or Terach as the father of Prophet Abraham (a).[6]

According to Imam Ali (a): ‘Āzar was Abraham’s “father”, in that he raised him.’[7]

Quranic evidence also suggests that Āzar was not Prophet Abraham’s (a) biological father, as demonstrated by comparing events in Prophet Abraham’s (a) life. In his youth, Abraham (a) disowned Āzar whilst still in Bābil, as mentioned in the current verse and in, Abraham’s pleading forgiveness for his father was only to fulfil a promise he had made him. So when it became manifest to him that he was an enemy of God, he repudiated him (9:114). This repudiation contrasts with Prophet Abraham’s (a) prayer for his parents’ forgiveness in 14:41 after rebuilding the Kaaba with his son Ishmael (a) when he was extremely old: Our Lord! Forgive me and my parents (wālidayya), and all the faithful, on the day when the reckoning is held.

The argument maintains that Āzar was not one of the two parents Prophet Abraham (a) prayed for in his later years, given the complete disavowal from Āzar in his youth and Āzar’s polytheistic beliefs.[8] In fact, the Quran explicitly states that neither Prophet Muhammad (s) nor the believers are allowed to seek forgiveness for the polytheists: The Prophet and the faithful may not plead for the forgiveness of the polytheists, even if they should be [their] relatives, after it has become clear to them that they will be the inmates of hell (9:113).

This discrepancy implies that the person whom Prophet Abraham (a) disowned during his youth was different to the one he prayed for during his old age.[9] The fact that Āzar was not his biological father has also been mentioned in several narrations (see Insights from Hadith).

It should be noted that there are other instances in the Quran where a person’s uncle or grandfather is referred to as ab. For example, the Quran refers to prophets Abraham (a), Isaac (a), and Ishmael (a) as Prophet Jacob’s (a) ābāʾ (plural of ab (2:133); see also 12:38), whereas only Prophet Isaac (a) was his biological father, and Prophet Abraham (a) was his grandfather, and Prophet Ishmael (a) was his paternal uncle.[10]

The word barāʾ (repudiate) is an infinitive that stems from the root verb baraʾa which means to distance or move away from any defect or flaw.[11]

The employment of the infinitive form in place of the verbal form serves the purpose of hyperbole, amplifying the message’s significance. A parallel can be drawn with the phrase zaydun ʿadlun (Zayd is justice) instead of zaydun ʿādilun (Zayd is just). In this case, the infinitive form elevates Zayd’s just nature, imbuing it with an exaggerated or hyperbolic quality. This technique is used to convey an intensified meaning or to stress the magnitude of the subject’s attributes. Furthermore, the word innanī is a combination of the accusative particle innā and an attached pronoun. The former is a particle used to show emphasis. Bearing these two linguistic nuances in mind, some translations have attempted to reflect this hyperbole; Nasr translates the verse as: ‘And [remember] when Abraham said to his father and his people, “Truly I am quit of that which you worship,’ whilst Ṣaffārzādeh translates it as: ‘Once Abraham said to his father and his People: “I do really detest what you Worship.”

The relative pronoun mā in mimmā can either be mawṣūlah (conjunctive) or maṣdariyyah (infinitive).[12] The former meaning is more apparent, referring to the object of worship, and is more famously accepted by exegetes and translates as ‘I repudiate that which you worship’, whilst the latter meaning would refer to the act of worshipping itself, and would translate as ‘I repudiate your worshipping’.

EXPOSITION

The previous set of verses described the attitude of the polytheists in rejecting the message of the Holy Prophet by resorting to the blind emulation of their forefathers. The current set of verses presents the example of Prophet Abraham (a) as someone who refused to blindly emulate his uncle and his community, and disassociated himself from their false gods.

Prophet Abraham (a) has been mentioned here because he was the great-grandfather of the Arabs and thus the Arabs would honour and respect him. It is as if the Quran is prodding them that if they really are adamant on emulating their forefathers, then why not emulate Prophet Abraham (a), who was also one of their forefathers?[13] Secondly, the contemporaries of Prophet Abraham (a) also resorted to the practice of emulating their forefathers, but he did not accept this; They said: ‘We found our fathers worshipping them.’ He said: ‘Certainly you and your fathers have been in manifest error’ (21:53-54).

Prophet Abraham’s (a) rejection of polytheism holds particular weight as he was raised within a polytheistic household. This context adds depth to his decision, emphasising the strength of his conviction and commitment to monotheism despite his upbringing.[14] For this reason, some exegetes mention that the reason why the verse specifically mentions When Abraham said to his father and his people, whereas his father was part of his people, is to emphasise the importance of this fact (see 6:78 where his uncle is not singled out). Prophet Abraham’s (a) unequivocal rejection of his uncle’s idolatry serves as a powerful example of the imperative to eschew false gods. This decisive act underscores the necessity of distancing oneself from idolatry, even when one’s closest relatives, such as parents, remain steadfast in their devotion to such beliefs. By showcasing the determination and conviction required to challenge deeply ingrained practices, Prophet Abraham’s (a) disavowal acts as a beacon of guidance for others who may find themselves grappling with similar dilemmas.[15] It is this act of Prophet Abraham (a) that has been highlighted as an exemplar for others to emulate: There is certainly a good exemplar for you in Abraham and those who were with him, when they said to their own people: ‘Indeed we repudiate you and whatever you worship besides Allah’ (60:4).

A similar disavowal was also pronounced by Prophet Hūd (a), He said: ‘I call Allah to witness and you too be [my] witnesses that I repudiate what you take as [His] partners besides Him’ (11:54-55).

The Holy Prophet has also been commanded to proclaim such a disavowal, Say: ‘Indeed He is the one God, and I indeed disown what you associate [with Him]’ (6:19). See also 10:41 and 26:216.

INSIGHTS FROM HADITH

1. It is reported that the Prophet said: ‘God perpetually transferred me through my ancestors from the loins of pure men to the wombs of pure women until he brought me out into this realm of yours. He never defiled me with the filth of the Age of Ignorance.’[16]

Note: This and many other similar narrations indicate that the ancestors of Prophet Muhammad (s) were all free of the filth of polytheism. Therefore, Āzar, who was clearly a polytheist, could not have been the biological father of Prophet Abraham (a), and thereby an ancestor of Prophet Muhammad (s).

INSIGHTS FROM OTHER TRADITIONS

1. I have hated those who regard useless idols; but I trust in the Lord.[17]

[1] Ibn Ashur, 25/237.
[2] Tahqiq, 1/30.
[3] Raghib, p. 57.
[4] Bihar, 12/42.
[5] Burhan, 2/443.
[6] Genesis 11:24–32.
[7] Burhan, 2/443.
[8] Furqan, 26/298.
[9] Munyah, 25/183.
[10] Mizan, 7/164.
[11] Tahqiq, 1/239.
[12] Makhzan, 12/18; Daqaiq, 12/48.
[13] Safi, 4/387; Amthal, 16/38.
[14] Furqan, 26/297.
[15] Ibn Ashur, 25/237.
[16] Bihar, 15/117.
[17] Psalms 31:6.