QURAN SURAH AL ANBIYAA ( THE PROPHETS) AYAH No 25 TO 60

وَقَالُوا اتَّخَذَ الرَّحْمَنُ وَلَدًا سُبْحَانَهُ بَلْ عِبَادٌ مُكْرَمُونَ (الأنبياء: 26).
لاَ يَسْبِقُونَهُ بِالْقَوْلِ وَهُمْ بِأَمْرِهِ يَعْمَلُونَ (الأنبياء: 27).
يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ وَلاَ يَشْفَعُونَ إِلاَّ لِمَنْ ارْتَضَى وَهُمْ مِنْ خَشْيَتِهِ مُشْفِقُونَ (الأنبياء: 28).
وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَهٌ مِنْ دُونِهِ فَذَلِكَ نَجْزِيهِ جَهَنَّمَ كَذَلِكَ نَجْزِي الظَّالِمِينَ (الأنبياء: 29).
أَوَلَمْ يَرَى الَّذِينَ كَفَرُوا أَنَّ السَّمَاوَاتِ وَالأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنْ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ أَفَلاَ يُؤْمِنُونَ (الأنبياء: 30).
وَجَعَلْنَا فِي الأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلاً لَعَلَّهُمْ يَهْتَدُونَ (الأنبياء: 31).
وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا وَهُمْ عَنْ آيَاتِهَا مُعْرِضُونَ (الأنبياء: 32).
وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ (الأنبياء: 33).
وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِيْنْ مِتَّ فَهُمْ الْخَالِدُونَ (الأنبياء: 34).
كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ (الأنبياء: 35).
وَإِذَا رَآكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلاَّ هُزُوًا أَهَذَا الَّذِي يَذْكُرُ آلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَنِ هُمْ كَافِرُونَ (الأنبياء: 36).
خُلِقَ الإِنسَانُ مِنْ عَجَلٍ سَأُرِيكُمْ آيَاتِي فَلاَ تَسْتَعْجِلُونِي (الأنبياء: 37).
وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنتُمْ صَادِقِينَ (الأنبياء: 38).
لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لاَ يَكُفُّونَ عَنْ وُجُوهِهِمْ النَّارَ وَلاَ عَنْ ظُهُورِهِمْ وَلاَ هُمْ يُنْصَرُونَ (الأنبياء: 39).
بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ فَلاَ يَسْتَطِيعُونَ رَدَّهَا وَلاَ هُمْ يُنظَرُونَ (الأنبياء: 40).
وَلَقَدْ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِئُون (الأنبياء: 41).
قُلْ مَنْ يَكْلَؤُكُمْ بِاللَّيْلِ وَالنَّهَارِ مِنْ الرَّحْمَنِ بَلْ هُمْ عَنْ ذِكْرِ رَبِّهِمْ مُعْرِضُونَ (الأنبياء: 42).
أَمْ لَهُمْ آلِهَةٌ تَمْنَعُهُمْ مِنْ دُونِنَا لاَ يَسْتَطِيعُونَ نَصْرَ أَنفُسِهِمْ وَلاَ هُمْ مِنَّا يُصْحَبُونَ (الأنبياء: 43).
بَلْ مَتَّعْنَا هَؤُلاَءِ وَآبَاءَهُمْ حَتَّى طَالَ عَلَيْهِمْ الْعُمُرُ أَفَلاَ يَرَوْنَ أَنَّا نَأْتِي الأَرْضَ نَنقُصُهَا مِنْ أَطْرَافِهَا أَفَهُمْ الْغَالِبُونَ (الأنبياء: 44).
قُلْ إِنَّمَا أُنذِرُكُمْ بِالْوَحْيِ وَلاَ يَسْمَعُ الصُّمُّ الدُّعَاءَ إِذَا مَا يُنذَرُونَ (الأنبياء: 45).
وَلَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَاوَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ (الأنبياء: 46).
وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلاَ تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ (الأنبياء: 47).
وَلَقَدْ آتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ (الأنبياء: 48).
الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنْ السَّاعَةِ مُشْفِقُونَ (الأنبياء: 49).
وَهَذَا ذِكْرٌ مُبَارَكٌ أَنزَلْنَاهُ أَفَأَنْتُمْ لَهُ مُنكِرُونَ (الأنبياء: 50).
وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ (الأنبياء: 51).
إِذْ قَالَ ِلأَبِيهِ وَقَوْمِهِ مَا هَذِهِ التَّمَاثِيلُ الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ (الأنبياء: 52).
قَالُوا وَجَدْنَا آبَاءَنَا لَهَا عَابِدِينَ (الأنبياء: 53).
قَالَ لَقَدْ كُنتُمْ أَنْتُمْ وَآبَاؤُكُمْ فِي ضَلاَلٍ مُبِينٍ (الأنبياء: 54).
قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنْتَ مِنْ اللاَّعِبِينَ (الأنبياء: 55).
قَالَ بَل رَبُّكُمْ رَبُّ السَّمَاوَاتِ وَالأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَى ذَلِكُمْ مِنْ الشَّاهِدِينَ (الأنبياء: 56).
وَتَاللَّهِ لَأَكِيدَنَّ أَصْنَامَكُمْ بَعْدَ أَنْ تُوَلُّوا مُدْبِرِينَ (الأنبياء: 57).
فَجَعَلَهُمْ جُذَاذًا إِلاَّ كَبِيرًا لَهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ (الأنبياء: 58).
قَالُوا مَنْ فَعَلَ هَذَا بِآلِهَتِنَا إِنَّهُ لَمِنْ الظَّالِمِينَ (الأنبياء: 59).
قَالُوا سَمِعْنَا فَتًى يَذْكُرُهُمْ يُقَالُ لَهُ إِبْرَاهِيمُ (الأنبياء: 60).

 

SURAH AL ANBIYAA ( THE PROPHETS) AYAH No 25 TO 60

 

(21:26) They say: “The Most Compassionate Lord has taken to Himself a son.”26 Glory be to Him! Those whom they so designate are only His honored servants.

26. Here it refers to the angels as is clear from Ayat

 

(21:27) They do not outstrip Him in speech and only act as He commands.

(21:28) He knows whatever is before them and whatsoever is remote from them and they do not intercede except for him, intercession on whose behalf pleases Him, and they stand constantly in awe of Him.

27. These two verses refute the two reasons for which the mushriks had made the angels their deities:

(1) They took them for the offspring of Allah.

(2) They thought that if they worshiped the angels, they would be so pleased that they would intercede with Allah on their behalf. See (Surah Younus, Ayat 18); (Surah AzZumur Ayat 3).

 

In this connection, it should also be noted that the Quran refutes the doctrine of the intercession of the mushriks, saying, that their so-called intercessors are not qualified to intercede for anyone. This is so because they have no knowledge of the hidden things, whereas Allah
knows all that is hidden from or open to them. Therefore, the angels or Prophets, or saints shall be allowed intercession only with the prior permission of Allah. As Allah alone has the power to hear or accept intercession, none else is entitled to divine worship or rights. For
further details, please see (Surah TaHa, E. Ns 85-86).

 

(21:29) And if anyone of them were to claim: “Indeed I am a god apart from Him,” We shall recompense both with Hell. Thus do We recompense the wrong-doers.

(21:30) Did the unbelievers (who do not accept the teaching of the Prophet) not realize that the heavens and the earth were one solid mass, then We tore them apart,28 and We made every living being out of water?29 Will they, then, not believe (that We created all this)?

 

28. From the wording of the text, it appears that at first, the whole universe was a single mass of matter; then it was split into different parts and the earth and the other heavenly bodies were formed. For more details, please see (Surah HaMim, E.Ns 13-15).

 

29. From the wording of the text, it appears that Allah made water the cause and origin of life. See also (Surah An- Nur, Ayat 45).

 

(21:31) And We placed firm mountains 30on the earth lest it should sway with them, 31and We made wide paths in them that they may find their way;32

30. For explanation, see (E. N. 12 of Surah An-Nahl).

 

31. “Broad highways” are the passes between high mountains and the valleys and ravines made by the rivers in the mountainous regions and other natural ways that connect different regions on the earth.

32. This is a very meaningful sentence. It may mean that the people may find paths for traveling on the earth, and it may also mean that the wisdom that underlies the skill and the system of their creation may guide them to reality.

 

(21:32) and We made the sky 33 a secure canopy; and yet they turn away from these Signs.34

33. For explanation, see (Surah Al-Hijr, E. Ns 8 and 10-12).

 

34. That is, those signs which are in the sky.

33 gtesbelbba 8 Bs prBisclisls Idle gulls

 

(21:33) It is He Who created the night and the day, and the sun and the moon. Each of them is floating in its orbit.35

35. The use of the words kullun (all) and yasbahun (float) in the plural (for more than two) indicates that not only the sun and the moon but all the heavenly bodies are floating in their own separate orbits and none of them is fixed or stationary. These (verses 30-33) are capable
of being interpreted in modern scientific terms in accordance with the present-day conceptions of Physics, Biology, and Astronomy.

Here it should also be noted that(verses 19-23) refute shirk while verses 30-33 present positive proof of Tauhid. They imply that the creation and regular functioning of the universe clearly shows that it is the work of One All-Powerful Creator, and no sensible person can say that it has been created as a mere pastime for the sake of fun. When the fact is this and you see proofs of the doctrine of Tauhid all around you, in the earth and heavens, why do you reject the message of the Prophet (peace be upon him) and demand other signs from him?

 

(21:34) (O Muhammad), We did not grant everlasting life to any human being even before you.36 If you were to die, will they live forever?

36. From here the same theme of the conflict between the Prophet (peace be upon him) and the disbelievers, that was interrupted by (verses 19-33), has been resumed.

 

(21:35) Every living being shall taste death.37 and We shall subject you to ill and good by way of trial,38 and to Us shall all of you be eventually sent back.

37. This is a brief answer to all those warnings and curses with which the Prophet (peace be upon him) was being threatened and the conspiracies which the Quraish were hatching against him day and night. On the one hand, the women of the Quraish cursed him because
according to them he had ruined their home life by enticing away their kith and kits. While on the other hand, the chiefs of the Quraish threatened him with horrible consequences for the propagation of Islam. After the emigration to Habash especially, which almost affected
every home of Makkah, these curses and threats increased all the more. This verse is meant to comfort and console the Prophet (peace be upon him) as well so that he should continue his mission without any fear of their threats.

38. That is, Allah is always putting human beings to the test and trial both through adversity and affluence. This is to judge whether prosperity makes them proud, cruel and slaves of their lusts or they become grateful to Allah. On the other hand, He inflicts adversity upon
them in order to see whether they remain within the prescribed and lawful limits or become low-spirited and down-hearted. A sensible person therefore should not be deluded by prosperity and adversity but should keep their trial element in the view and try to pass through
it gracefully.

 

(21:36) When the unbelievers see you they make you an object of fun, saying: “Is he the one who mentions your gods?”39 They say so, and yet they reject with disdain the very mention of the Most Compassionate Lord.40

 

39. It should be noted that this sentence contains only the reason why they scoffed at him, but does not refer to the expression of scoff itself. Obviously, the disbelievers must have been using some other words or expressions of derision to avenge themselves on the Prophet (peace be upon him) for his rejecting their self-made deities.

40. This is to rebuke the disbelieves as if to say: You cherish so much love of your self-made idols and false gods that you cannot tolerate anything against them. So much so, that you scoff at the Messenger of Allah, and you are not ashamed when you hear the name of the Merciful and discard His mention with disdain.

 

(21:37) Man is hasty by nature.‘41 I shall certainly show you My Signs.42 Do not ask Me to be hasty.

41. This is not the literal translation of the text; its purport according to the Arabic usage is:
Man is a hasty and impatient creature by his very nature. The same thing has been stated in (Surah Al-Isra, Ayat 11): Man is very hasty and impatient.

42. From the succeeding sentences it is obvious that signs here stand for the things that have been mentioned therein, the threat of the scourge of Allah, Resurrection, and Hell. They made fun of these as if to say: This man threatens us with the scourge of Allah and the
torment of the Day of Resurrection if we deny him and that we shall become the fuel of Hell, but nothing of the sort has befallen us. We are as strong as ever and nothing seems to be happening.

 

(21:38) They say: “(Tell us) when will the threat of punishment come to pass if you are truthful?”

 

(21:39) If only the unbelievers knew of the Hour when they shall not be able to keep off the Fire from their faces, nor from their backs; nor shall they be helped.

 

(21:40) That will suddenly come upon them and stupefy them. They shall not be able to ward it off, nor shall they be granted any respite.

 

(21:41) Other Messengers before you were also mocked, but those who scoffed at the Messengers were overtaken by the same scourge that they had scoffed at.

 

(21:42) Tell them, (O Muhammad): “Who protects you, during the night or the day from the Most Compassionate Lord?”43 And yet they turn away from the Admonition of their Lord.

 

43. That is to say, who is there to protect and save you from the scourge of Allah if you are suddenly visited by it any time during the night or day?

 

(21:43) Do they have any gods who would protect them against Us? They have no power even to help themselves; nor do they enjoy Our support.

 

(21:44) Nay, We generously provided them and their fathers, and they enjoyed Our provision for long.44 Do they not see that We are now advancing into their territory, diminishing it from different sides?45 Is it they, then, who will triumph?”46

 

44. In other words it means: These people have been deluded by Our favor and Our provisions. They think they are enjoying prosperity and good life as their personal right and there is none to take it away from them. They have forgotten that there is God above them Who is able to make or mar their fortune.

45. In this connection, see (Surah Ar-Raad, Ayat 41 and E.N. 60) thereof. Here it bears an additional meaning also: Do they not see that an All-Powerful Being is showing His signs every now and then everywhere on the earth in the form of famines, epidemics, floods,
earthquakes, and other calamities? Millions of people are killed, habitations and harvests are destroyed and other damages are caused, which frustrates all human designs.

46. It means: When they know that all the resources and provisions of life are in Our hands and that We can increase or decrease them as We will, do they have the power and strength to defend themselves against Our punishment? Can they not see from these signs that their
power, prosperity, and luxury are not everlasting, and that there is an All-Powerful Allah to seize and punish them.

 

(21:45) Tell them: “I only warn you by the Revelation.” But the deaf does not hear the cry when they are warned.

 

(21:46) Were only the slightest whiff from your Lord’s punishment to touch them,47 they would cry out: “Woe to us; we were indeed wrong-doers.”

47. That is, the same scourge which they are demanding to be hastened and of which they are making fun.

 

(21:47) We shall set up just scales on the Day of Resurrection so that none will be wronged in the least. (We shall bring forth the acts of everyone), even if it be the weight of a grain of mustard seed. We shall suffice as Reckoners.“48

 

48. See also (verses 8-9 and E.Ns 8-9 of Surah Al-Aaraf). It is difficult for us to understand the exact nature of the balance. Anyhow, it is clear that the balance will weigh accurately all the human moral deeds instead of material things, and will help judge whether a man is
virtuous or wicked and how much. The Quran has used this word to make mankind understand that every deed, good or bad, will be weighed and judged according to merit.

 

(21:48) Surely 49 We had granted to Moses and Aaron the Criterion50 (between right and wrong), and Light and Admonition for the good of the God-fearing,51

49. From here begin the stories of the Prophets. If we consider these stories in the context in which they occur, it becomes clear that these have been related to impress the following themes.

(1) All the former Prophets were human beings. Therefore there is nothing strange or unusual that a human being like Muhammad (peace be upon him) has been sent as a Messenger.

(2) The mission and teachings of this Prophet are the same as of those who were sent before him.

(3) All the Prophets had been granted a privileged position by Allah, Who blessed them with special favors. For instance, though they were made to suffer from hardships and persecutions for years, ultimately Allah heard their prayers and helped them in miraculous ways against their enemies and persecutors.

(4) In spite of Allah’s special favors on them they were no more than His humble servants and human beings and had no share whatever in Godhead. So much so that sometimes they committed errors of judgment fell ill, were put to trials, and even committed faults, for
which they were called to account for by Allah.

50. All three words have been used in praise of the Torah: (1) Alfurgqan: A criterion which distinguished the truth from falsehood. (2) Dhiaun: A light that showed the right way Of life. (3) Zikrun: An admonition, which reminded the erring descendants of Adam to
remember the lesson they had forgotten.

51. Though it was sent for the good of all human beings, only the pious people, having these characteristics, could benefit from it.

 

(21:49) for those who fear their Lord without seeing Him and dread the Hour52 (of Reckoning).

52. The Hour of Resurrection.

 

(21:50) This is a Blessed Admonition that We have revealed. Are you, then, going to reject it?

 

(21:51) Surely We had bestowed wisdom 53 upon Abraham even earlier, and We knew him well.

53. The Arabic word rushd is very comprehensive and means righteousness as well.

We had blessed Abraham with discretion: The discretion he showed in discriminating between the right and the wrong etc. was not of his own acquirement but had been bestowed on him by Us.

We knew him well: We knew that he was worthy of Prophethood, therefore We appointed him as such. According to (Surah Al-Anaam, Ayat 124): Allah knows best whom to entrust with His Mission. It contains a subtle answer to the objection raised by the chiefs of the
Quraish: Why has Allah appointed this man, the Prophet (peace be upon him) to the office of Prophethood, when he is in no way superior to us? This objection has been answered as if to say: The same objection might even have been raised against Prophet Abraham (peace be upon him) by his people, but We knew his capabilities. Therefore We selected him for Prophethood.

In this connection, please also see (Surah Al-Bagarah, Ayats 124-141, 258-260): (Surah Al- Anaam, Ayats 74-84): (Surah At- Tauba, Ayat 114): (Surah Houd, Ayats 69-76): (Surah  Ibrahim, Ayats 35-41): (Surah Al-Hijr, Ayats 51-58 )and (Surah An-Nahal, Ayats 120-122) and the E.Ns thereof.

 

(21:52) Recall, when he said to his father and his people: “What are these images to which you are devoutly clinging?”54

54. Before proceeding further, it should be kept in mind that the incident from the history of Prophet Abraham (peace be upon him) has been cited here to refute the erroneous creeds of the Quraish. This was meant to hit them hard for they were the descendants of the Prophet
Abraham (peace be upon him) and were proud of their relationship with him. It was he who had built the Kabah which had become the center of the entire Arabia and they, being its keepers, were its most important clan. Therefore, they could not remain indifferent to this
answer.

(21:53) They answered: “We found our fathers worshipping them.”

 

(21:54) He said: “Certainly you and your fathers have all been in manifest error.”

 

(21:55) They said: “Are you expressing your true ideas before us or are you jesting?”55

55. The literal translation will be: Are you presenting the truth before us, or just playing with us? They were so sure of the truth of their creed that they could never imagine that anyone could be serious in declaring it to be false.

 

(21:56) He said: “Nay, but your Lord is the Lord of the heavens and the earth which He created and to that, I bear witness before you.

 

(21:57) By Allah, I shall certainly carry out my plan against your gods after you are gone. “56

56. That is, if you do not understand this by argument, I will present practical proof that these idols are helpless and have no powers. Therefore, it is wrong to make them your deities.

 

(21:58) Then he broke them all into pieces, sparing only the supreme one among them that they may possibly return to him.

57. This was that practical proof. In the absence of the priests and attendants, the Prophet Abraham (peace be upon him) entered their central Temple and broke all the idols to pieces.

58. The pronoun in the original text may be translated into it or him. In the former case, it will refer to the chief idol, and in the latter to Prophet Abraham (peace be upon him). In the first case, it will imply a subtle sarcasm in order to make them realize that their creed of idol
worship was foolish, for obviously, the chief idol could not break the minor idols. In the second case, it will refer to Prophet Abraham (peace be upon him), who thought that they might turn to him about the incident and he might get an opportunity to have a frank talk with them about their absurd creed.

 

(21:59) (When they saw the idols in this state) they said: “Who has done this to our gods? Surely he is one of the wrong-doers.”

(21:60) Some of them said: “We heard a youth called Abraham speak (ill) of them.”

 

(21:61) The others said: “Bring him, then, before the eyes of the people that they may see (what will be done to him).”59

59. This was exactly what Prophet Abraham (peace be upon him) expected to happen. He wished that the matter should not remain confined to the priests and the attendants but the common people also should be present there to witness that their deities were helpless and their priests were deluding them about their powers. The priests committed the same folly as was later committed by Pharaoh when he arranged an encounter between Prophet Moses (peace be upon him) and the magicians in the open in front of the multitudes of the common people, and the former got an opportunity to show publicly the miracle of the staff which shattered the illusory, magical tricks of the magicians.

 

(21:62) (On Abraham’s arrival) they said: “Abraham, are you he who has done this to our gods?”

 

(21:63) He answered: “Rather it was this supreme one who has done it. So ask them, if they can speak.”60

60. The very sentence, “So ask them, if they can speak”, is clear proof that it was not a lie when Prophet Abraham (peace be upon him) said: “But this has done it, biggest of them, this one”. What he intended by this was to make them realize and confess that their idols were helpless because they could do nothing to protect themselves and could not even speak. It is clear that when a person poses an unreal question for the sake of argument in order to bring home the fact that the position taken by the other party is untenable, it cannot be considered as a lie; firstly, because the speaker himself never intended it to be a lie, and secondly, because the addressees also knew that it was not a lie.

The foregoing remarks have been necessitated because of a tradition that Prophet Abraham (peace be upon him) told three lies in his life, of which one is the above-mentioned event.
The second lie is contained in SUrah As-Saffaat, Ayat 89: I am indisposed, and the third lie is not contained in the Quran but in the Bible that he declared his wife to be his sister. (Gen. 12:12,13, 18;19). It is a pity that this tradition has given rise to two divergent opinions. The
orthodox traditionalists actually believe that Prophet Abraham told these lies just because an authentic tradition says so. They do not consider that it is far better to discard the tradition according to which a Prophet is accused of being a liar. On the other hand, those who are against the traditions, discard all of them just because this solitary tradition, which has been reported as authentic by Bukhari and Muslim, is unreliable on the very face of it.
Obviously, it needs no elaborate arguments to prove that all the traditions cannot be discarded just because one or a few of them are unreliable. As regards the upholders of the first opinion, they have gone to the other extreme and think that a tradition can be discarded
in spite of the authenticity of its reporters for cogent reasons. They do this without reference to the contents of the tradition itself. But if the text of the tradition itself clearly shows that such a thing could not have been said by the Prophet (peace be upon him), there is no reason to insist that it should be accepted as authentic merely because its reporters are authentic.

This, tradition is unreliable for other reasons also. As has already been shown, the first lie is no lie at all. As regards the second lie, “I am indisposed”; it cannot be considered a lie unless it is proved beyond doubt that Prophet Abraham (peace be upon him) was perfectly healthy at that time, and the text does not testify this. As regards the third lie, the event stated in the Bible in chapter 12 of Genesis is absurd on the face of it. When Prophet Abraham (peace be upon him) went to Egypt with his wife Sarah, he was, according to the Bible itself, 75 years old and his wife was 65. Therefore the very age of Sarah is clear proof
that she could not be a fair woman to look upon to force Prophet Abraham (peace be upon him) to pose that she was his sister in order to save his life. The tradition under discussion, which accuses Prophet Abraham to be guilty of telling a lie, has accordingly no basis at all
and cannot be taken as reliable in spite of its authentic reporters.

 

(21:64) Thereupon they turned to their (inner) selves and said (to themselves): “Surely it is you who are the wrong-doers.”

 

(21:65) Then their minds were turned upside down, and they said: “You know well that they do not speak.”

61. Literally the original text means: They were turned down upon their heads. Some commentators have interpreted it to mean: They hung down their heads with shame. But this does not fit in the context and the wording of the text. The right interpretation would be:
When they considered the answer of Prophet Abraham (peace be upon him), they realized that they themselves were in the wrong because they had set up helpless idols as deities, which could not even speak a word as to who had broken them. But soon after this, they
were overpowered by obduracy and ignorance which perverted their minds and they again relapsed into crookedness.

 

(21:66) Abraham said: “Do you, then, worship besides Allah a thing that can neither benefit you nor hurt you?

 

(21:67) Fie upon you and upon all that you worship beside Allah. Do you have no sense?”

 

(21:68) They said: “Burn him, and come to the support of your gods if you are going to do anything.”

 

(21:69) We said: “O fire, become coolness and safety for Abraham.”62

62. Though this is one of those miracles which have been clearly stated in the Quran, there are people who try to prove that there was no such miracle at all. According to this passage (Ayats 68-70), Prophet Abraham (peace be upon him) was actually threatened to be burnt
alive and he was accordingly thrown into the burning fire, but Allah ordered the fire to become cool and harmless for him. In the face of the clear words of the Quran, these people deny this miracle because according to them it is impossible to even for Allah to go beyond the
routine of the physical laws. They say that miracles cannot appeal to the rationalists of the modern age, and therefore these should be interpreted in accordance with physical laws.
They forget that according to the Quran, Allah is able to do everything, and He does extraordinary and unusual things which cannot be explained by science. Therefore they should accept the Quran as it is or discard it, but they should not twist it to suit their so called rationalism.

 

(21:70) They had sought to do evil to him, but We caused them to be the worst losers,

 

 

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Categorized as quran

By Tariq Saleem

I am a student of Quran and keen to make dawah for inviting peoples to save there selves from hellfire. This life is very short then the eternal life after death every body has to think about it and do some research to walk on a true path.

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