Introducing Prophet Abraham: An analysis from the Holy Quran

Zafir Ahmad, Ahmadiyya Archive & Research Centre  

Hazrat Abraham^as is such a special prophet of Allah that He granted him the status of “Father of the Prophets.” Hazrat Abraham^as is mentioned 69 times in the Holy Quran in 25 different chapters, which makes his story the second most frequently mentioned story in the Quran after the story of Hazrat Moses^as.

His name, along with his lineage, is mentioned in the Quran at two places. Allah states:

إِنَّ اللَّهَ اصْطَفَى آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ

“Allah did choose Adam and Noah and the family of Abraham and the family of ‘Imran above all peoples.” (Surah Aal-e-Imran, Ch.3: V.34-35)

The progeny of Imran is from Hazrat Abraham^as, and Hazrat Abraham^as was from the progeny of Hazrat Noah^as, and Hazrat Noah^as was from the progeny of Hazrat Adam^as.

Interestingly, all three Prophets bore the title “Father.” Hazrat Adam^as is referred to as the Father of Humanity (Abu al-Bashr). Hazrat Noah^as is referred to as the second father of humanity (Abu al-Bashr ath-Thani). Hazrat Abraham^as is referred to as the Father of the Prophets (Abu al-Anbiya).

According to the research of Imam Tabari, Hazrat Abraham^as was born in Iraq under the rule of Nimrod, a tyrant mentioned several times in the Quran. (The History of at-Tabari (trans. William M Brinner), Vol. 2, p. 49) The Quran does not mention his birthplace.

Status of Abraham^as as ‘Father of the Prophets’

Hazrat Abraham^as enjoys a very high status among the prophets. In Islamic scholarship, after the Holy Prophet Muhammad^sa, Abraham^as is granted the second-highest rank, even before Hazrat Moses^as. In the Quran, it says:

‌وَجَعَلْنَا ‌فِي ‌ذُرِّيَّتِهِ ‌النُّبُوَّةَ ‌وَالْكِتَابَ

“And We placed [the gift of] prophethood and the Book among his descendants.” (Surah al-Ankabut, Ch.29: V.28)

Accordingly, no prophet appeared after Hazrat Abraham^as outside of his progeny. Every divine book was revealed to his progeny, including the Quran. This is also one of the reasons why Hazrat Abraham^as received the title “Father of the Prophets.”

Status of Abraham^as as a friend of God

He enjoyed a unique friendship with Allah. This relationship is referred to in Islamic texts as “martabat al-khulla” (status of friendship). In the entire history of prophets known to us, there is no prophet who attained this level of friendship except two: Hazrat Abraham^as and Hazrat Muhammad^sa.

This demonstrates the exalted status of this relationship. In the Quran, Allah states:

‌وَاتَّخَذَ ‌اللَّهُ ‌إِبْرَاهِيمَ ‌خَلِيلًا

“And Allah took Abraham for a special friend.” (Surah an-Nisa, Ch.4: V.126)

In a narration, the Holy Prophet^sa stated:

“I declare before Allah that I have no khalil (close friend) amongst you, for Allah the Exalted has made me His khalil, just as He made Abraham^as His khalil. And if I were to take a khalil from my Ummah, I would take Abu Bakr as my khalil.” (Sahih Muslim, Kitab al-Masajid wa Mawadi’ as-Salat, Hadith 532)

Status of Abraham^as as ‘milla’(community)

In the Quran, the path of faith is designated as “millat Ibrahim”, which represents the faith of Allah’s Prophet Abraham^as. This path embodies the pure belief in tawhid, the unwavering devotion to the Oneness of Allah. This path requires a believer to consistently dissociate from any form of idolatry. Allah commands us Muslims to follow this path. Allah says in the Quran:

‌ثُمَّ ‌أَوْحَيْنَا ‌إِلَيْكَ ‌أَنِ ‌اتَّبِعْ ‌مِلَّةَ ‌إِبْرَاهِيمَ ‌حَنِيفًا ‌وَمَا ‌كَانَ ‌مِنَ ‌الْمُشْرِكِينَ

“And [now] We have revealed to thee, [saying], ‘Follow the way of Abraham [who was] ever inclined [to God] and was not of those who set up equals [to Him].’” (Surah an-Nahl, Ch.16: V.124)

In this verse, Allah mentions a quality of Hazrat Abraham^as: “hanif”. Hazrat Khalifatul Masih II^ra has comprehensively explained this term and cited four principal meanings as follows:

“Hanif is someone who turns from error to right guidance. Someone who steadfastly follows the right faith and never deviates from it. Someone who inclines towards Islam in a perfect manner and remains steadfast in it. Someone who follows the religion of Abraham^as. (Tafsir-e-Kabir [2023], Vol. 2, p. 504)

Hazrat Khalifatul Masih I^ra also outlined several levels of meaning for this term. Hanif is one who shows no deficiency or shortcomings in his actions. His behaviour and actions revealed no exaggeration or excessive inclination towards any matter. He who commits no idolatry, that means he does not beseech others besides Allah for the fulfilment of his needs, nor does he neglect his duties towards God. (Haqaiq-ul-Furqan [2024], Vol. 2, pp. 84-85)

In a narration from Ibn-e-‘Abbas, Prophet Muhammad^sa was asked which religious way of life is the best. The Prophet^sa of Allah said: “The simple ‘al-hanafiyyatul as-samha.’” (Al-Adab al-Mufrad, Kitab husan al-khulq, Hadith 287) 

We have already addressed the quality of “Hanif”. The Prophet Muhammad^sa, however, added the quality of “as-samha”, which signifies ease and simplicity. Taken together, this teaches us that Islam rejects extremism.

The person who follows the Prophet Muhammad^sa automatically follows the example of Hazrat Abraham^as. For Allah says in the Quran:

إِنَّ ‌أَوْلَى ‌النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ

“Surely, the nearest of men to Abraham are those who followed him, and this Prophet and those who believe; and Allah is the friend of believers.”  (Surah Aal-e-Imran, Ch.3: V.69)

The Jews and Christians claim that they are very close to Hazrat Abraham^as. But Allah says that among the Abrahamic religions, only Islam truly follows the path of Hazrat Abraham^as, and the Prophet Muhammad^sa is the closest to Hazrat Abraham^as.

In summary, if we follow the Prophet Muhammad^sa, accept faith in Allah and what has been revealed by Allah, without introducing innovations, and do not follow the Quran and the Sunnah according to personal desires, but rather implement them practically in daily life through our actions, this steadfastness and pursuit of truth, free from exaggeration or deficiency, reflect the spirit of Hazrat Abraham^as, who serves as the exemplar for the Hanif religion (millat Ibrahim).

Status of Abraham^as as ‘Ummah’

Hazrat Abraham^as was also given another title in the Quran. This title underscores his degree of piety and his esteem in all Abrahamic religions (Judaism, Christianity, Islam). This title is “Ummah.” Describing this, Allah reveals:

إِنَّ إِبْرَاهِيمَ ‌كَانَ ‌أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

“Abraham was indeed a paragon of virtue, obedient to Allah, ever inclined [to Him], and he was not of those who set up equals [to God].” (Surah an-Nahl, Ch.16: V.121)

There are various interpretations regarding its meaning. The term ummah can be attributed to a person who imparts goodness to people. In other words, a spiritual teacher who is accepted by people and regarded as a leader. (Jami‘ al-Bayan fi Ta’wil Ay al-Qur’an, Ch.16: V.120)

It has also been said that Hazrat Abraham^as combined in his being so many praiseworthy qualities that he represented an entire community (ummah). Other scholars explained that Hazrat Abraham^as was the reason why his followers (ummah) had true faith in one God (tawhid). Because he was so important, Allah called him “ummah”, as if he were the reason for this community.

The Promised Messiah^as also explained this:   

“When a servant renounces his own will and frees himself from his worldly attachments, and when he immerses himself in the essence of Allah, in His ways and His worship, and when he recognises his Lord Who has nurtured him with His care, and when he praises Allah in all his moments and loves Him with his whole heart, indeed with all his particles, then at that time he becomes a world among the worlds. For this reason, Hazrat Abraham^as was called ‘Ummah’ in the scripture of the Knower of the Worlds [Allah].” (I‘jaz-ul-Masih, Ruhani Khazain, Vol. 18, p. 138)

Abraham’s^as characteristics in relation to the relationship with Allah

When it comes to the characteristics and morals of people, many think of those that exist in relation to people. In doing so, they often forget what characteristics and morals a servant should have in relation to his Lord and Creator. A person should first pay attention to the goodness of his morals towards Allah. Whoever has good morals towards Allah will also show good morals towards Allah’s servants.

Man is unjust and ignorant without divine guidance. Because of his injustice, he leans towards excess and, due to his ignorance, knows neither his limits nor his rights. If he is not disciplined by the rules of faith, he shows injustice, exceeds limits, and violates rights, often simply because he cannot do better.

Hazrat Abraham^as had praiseworthy characteristics and noble morals towards Allah, as well as beautiful characteristics and noble morals towards Allah’s servants. I will first mention the characteristics of Hazrat Abraham^as that relate to the relationship with Allah, which Allah Himself mentioned in the Quran.

Truth, courage and guidance to the right path

Hazrat Abraham^as was a model of virtue who tirelessly strove for the truth and guided people to the true path of Allah. With unshakeable courage, he turned away from false idols and resolutely proclaimed the oneness of Allah, even under the most difficult circumstances.

وَإِذْ قَالَ إِبْرَاهِيمُ ‌لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ

“And [remember] when Abraham said to his father and his people: ‘I [positively] disown what you worship.” (Surah az-Zukhruf, Ch.43: V.27) 

Sacrifice and trust in Allah

One could write an entire book about his sacrifices. Hazrat Abraham^as embodied extraordinary willingness to sacrifice and unshakeable trust in Allah. However, I would like to mention only one impressive example: when he left his wife and his son, Hazrat Ismael^as, in an inhospitable desert without water and food.

This sacrifice demonstrates his absolute trust in God, as he followed Allah’s command, in the certainty that Allah would provide for them.

رَبَّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ

“‘Our Lord, I have settled some of my children in an uncultivable valley near Thy Sacred House – our Lord – that they may observe Prayer. So make men’s hearts incline towards them and provide them with fruits, that they may be thankful.’” (Surah Ibrahim, Ch.14: V.38)

‘Awwah’ meaning tender-hearted

Allah the Almighty states:

إِنَّ إِبْرَاهِيمَ لَأَوَّاهٌ ‌حَلِيمٌ

“Surely, Abraham was most tender-hearted, forbearing.” (Surah at-Taubah, Ch.9: V.114)

An outstanding characteristic of Hazrat Abraham’s^as was his deep compassion. When Allah announced the destruction of the people of Prophet Lot^as, Hazrat Abraham^as showed his tender-hearted nature by speaking with Allah about it, in the hope of saving the people. His compassion is reflected in his concern for others, even in moments of divine judgment.

We read in the Quran:

‌يُجَادِلُنَا فِي قَوْمِ لُوطٍ

“He began disputing with Us about the people of Lot.” (Surah Hud, Ch.11: V.75) 

‘Muneeb’ meaning oft-returning

Another characteristic that Allah Himself mentions in the Quran is “Muneeb,” someone who returns to God with knowledge and love for Him, turns to Him and turns away from everything else. (Surah Hud, Ch.11: V.76) Hazrat Zaid bin Aslam^ra has explained it to mean someone who obeys God, who turns to obedience towards God and His command, and turns away from the things he has done before. (Jalaluddin as-Suyuti, Ad-Durr al-Manthur fi Tafsir bil-Ma’thur, Beirut: Dar al-Fikr, 2011, Vol. 4, p. 455)

Al-Hasan al-Basri^rh explained this characteristic as follows:

“When Abraham^as spoke, he spoke for God; when he acted, he acted for God; and when he had an intention, his intention was for God.” (Ibn Manzur, Mukhtasar Tarikh Dimashq li-Ibn Asakir, Damascus: Dar al-Fikr, 1984, p. 367)

Thus, his actions, intentions, and endeavours were directed towards Allah. His words were always marked by God-consciousness and truth. His actions were pleasing to God, righteous, and aimed at fulfilling God’s will. His inner intentions were pure and exclusively directed towards God, without worldly or self-serving motives.

‘Qanit’ meaning humble

Allah mentions in the Quran another characteristic of Hazrat Abraham^as as follows:

إِنَّ إِبْرَاهِيمَ ‌كَانَ ‌أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

“Abraham was indeed a paragon of virtue, obedient to Allah, ever inclined [to Him], and he was not of those who set up equals [to God].” (Surah an-Nahl, Ch.16: V.121)

Hazrat Khalifatul Masih II^ra explained this to mean someone who submits to Allah in humility and adopts an attitude of complete submission. Furthermore, “qaanit” carries the meaning “he prayed” in the sense of a supplication, as well as “he began the prayer,” which refers to standing in prayer. It also encompasses the meaning “he refrained from speaking,” which relates to restraint during prayer, in order to devote oneself entirely to worship. (Tafsir-e-Kabir [2023], Vol. 6, p. 242)

Hazrat Ibn-e-Qayyim^rh also said this word traces back to constant obedience. (Misbah at-Tafasir al-Qur’aniyya al-Jami‘, Al-Maktaba ash-Shamila adh-Dhahabiyya, Vol. 8, p. 370)

Simply put, this means that the constancy of worship is upheld; that is, someone adopts an attitude of complete submission. However, the focus here is on the constancy of obedience.

‘Shakir’ meaning grateful

Another characteristic of Hazrat Abraham^as is gratitude. Allah mentions this in the Quran as follows:

‌شَاكِرًا لِأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَى صِرَاطٍ مُسْتَقِيمٍ

“Grateful for His favours; He chose him and guided him to a straight path.” (Surahan-Nahl, Ch.16: V.122)

Gratitude is an essential part of our lives. Gratitude means that in every situation of one’s life, one returns to God with thankfulness and is content with what Allah has decreed for him. The matter of a believing person is always positive. This state is explained to us by the Holy Prophet^sa as follows:

“Wonderful is the affair of the believer: His entire affair is good, and this applies to no one but the believer. When joy befalls him, he is grateful – and that is good for him. When hardship befalls him, he is patient – and that is good for him.” (Sahih Muslim, Kitab az-Zuhd wa ar-Raqa’iq, Bab al-Mu’min amruhu kulluhu khayr, Hadith 2999)

‘Siddiq’ meaning truthful

Hazrat Abraham^as was described in the Quran with the characteristic of “Siddiq” (the truthful):

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ ‌صِدِّيقًا ‌نَبِيًّا

“And relate [the story of] Abraham [as mentioned] in the Book. He was [a] truthful [man and] a Prophet.” (Surah Maryam, Ch.19: V.42)

As written by Hazrat Khalifatul Masih II^ra, the title “siddiq” has the following meanings:

1. The first meaning of siddiq is someone who speaks much truth. 

2. The second meaning is someone who never lies and speaks with extreme caution. A person who lives free of lies through conscious care.

3. The third meaning is that someone whose habit of truth makes lying impossible. Truth becomes their nature. 

4. The fourth meaning is someone truthful in their words and faith, and whose truthfulness is realised through their actions.

Hazrat Khalifatul Masih II^ra explains which of these meanings suits Hazrat Abraham^as:

“Therefore, we must necessarily attribute to him those meanings that correspond to his exalted stature as Abraham, and these can only be the third and fourth meanings. That is, he was so accustomed to the truth that he could not lie at all.” (Tafsir-e-Kabir, Vol. 7, p. 319)

‘Wafi’ meaning loyal or faithful

Loyalty to Allah is a characteristic for which Hazrat Abraham^as was worthy. As he was always loyal to Allah. When Hazrat Abraham^as was about to sacrifice his son, Allah described him in the Quran as follows:

وَإِبْرَاهِيمَ ‌الَّذِي ‌وَفَّى

“And [of] Abraham who fulfilled [the commandments]?” (Surah an-Najm, Ch.53: V.38)

Hazrat Abraham^as faithfully fulfilled the covenant he had made with God. He meticulously followed all divine commandments. He went through severe trials and tribulations, and he successfully passed these tests. When God commanded Hazrat Abraham^as to leave his only son, Hazrat Ismael^as, alone in the desert, Hazrat Abraham^as obeyed and left the young child, along with his mother, in the dry, barren desert near Mecca.

When Hazrat Ismael^as later grew into a young man, Hazrat Abraham^as understood per divine revelation that he was supposed to slaughter his son. He was immediately ready to carry out this command without hesitation. Due to his loyalty and devotion, God bestowed upon him the title of “the faithful.”

‘Muslim’ meaning obedient

Hazrat Abraham^as was sincere in his obedience to Allah. Allah states:

إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ ‌أَسْلَمْتُ ‌لِرَبِّ الْعَالَمِينَ

“When his Lord said to him, ‘Submit,’ he said, ‘I have submitted to the Lord of the worlds.’” (Surah al-Baqarah, Ch.2: V.132)

‘Imam’ meaning leader

Allah says in the Quran:

قَالَ إِنِّي جَاعِلُكَ ‌لِلنَّاسِ ‌إِمَامًا

“He said, ‘I will make thee a Leader of men.’” (Surah al-Baqarah, Ch.2: V.125)

This characteristic of Hazrat Abraham^as is very special. He is regarded as a leader of people. Every prophet is a leader of his time, but not every prophet is a role model for the entire world. The Holy Prophet^sa came as the Seal of the Prophets and is a role model for the entire world, and Hazrat Abraham^as is also considered a role model. The Islamic rite of pilgrimage (Hajj), as performed by the Holy Prophet^sa, was based on the example of Hazrat Abraham^as.

‘Hikma’ meaning wisdom

The characteristic of “hikma,” or wisdom, is a very important quality. Wisdom means performing the best action most appropriately at the most suitable time. Allah describes Hazrat Abraham^as in the Quran as follows:

فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا

“[If that is so], surely, We gave the Book and Wisdom to the children of Abraham [also] and We [also] gave them a great kingdom.”(Surah an-Nisa, Ch.4: V.55)

‘Hilm’ meaning gentleness or forbearance

Hazrat Abraham^as was very gentle. Allah says in the Quran:

إِنَّ إِبْرَاهِيمَ ‌لَحَلِيمٌ أَوَّاهٌ مُنِيبٌ

“Indeed, Abraham was clement, tender-hearted, and oft-turning [to God].”(Surah Hud, Ch.11: V.76)

“Halim” is also a characteristic of Allah Himself, mentioned for Allah 11 times. In relation to Hazrat Abraham^as, “halim” means: “A person who shows no haste in seeking revenge against someone who has harmed him.” (Ruh al-Maani fi Tafsir al-Quran al-Azim wa-al-Sab al-Mathani, al-Alusi, Shihab al-Din, Vol. 7, p. 301)

‘Birr al-walidayn’ meaning kindness to parents

Hazrat Abraham^as was a person who maintained his family ties. His uncle was an idol-worshipper, and he tried with love and patience to guide his uncle to the right path. For his parents, he prayed to Allah, asking for their forgiveness. Allah mentions his prayer in the Quran as follows:

رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ

“Our Lord, grant forgiveness to me and to my parents and to the believers on the day when the reckoning will take place.”  (Surah Ibrahim, Ch.14: V.42)

This is also the prayer that Muslims recite in the final part of Salat, and will be discussed later on in this article.

‘Rushd’ meaning insight

This refers to the divinely bestowed ability to distinguish between right and wrong, the correct insight, and the moral maturity to recognise the truth and act upon it. Allah says in the Quran:

وَلَقَدْ آتَيْنَا إِبْرَاهِيمَ ‌رُشْدَهُ ‌مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ

“And before [this] We gave Abraham his guidance and We knew him well.”   (Surah al-Anbiya, Ch.21: V.52)

‘Kareem’ meaning hospitable

We read in the Quran:

هَلْ أَتَاكَ حَدِيثُ ‌ضَيْفِ ‌إِبْرَاهِيمَ الْمُكْرَمِينَ إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ سَلَامٌ قَوْمٌ مُنْكَرُونَ فَرَاغَ إِلَى أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ

“Has the story of Abraham’s honoured guests reached thee? When they entered upon him and said, ‘Peace!’ he said, ‘Peace!’ [They were] all strangers. And he went quietly to his household, and brought a fatted calf, and he placed it before them. He said, ‘Will you not eat?’”  (Surah adh-Dhariyat, Ch.51: V.25-28)

Hazrat Abraham’s^as outstanding generosity is evident in every small detail of the narrative. The fact that God refers to his guests as “honoured” is reflected in Hazrat Abraham’s^as respectful actions. Instead of simply placing the food before them, he personally served it and invited his guests to eat with a kind and welcoming gesture.

‘Sahib al-Qalb as-Salim’, meaning the one with a sound heart

Having a pure heart is a blessing. Whoever returns to Allah with a pure heart will receive a great reward. Allah testifies to the purity of Abraham’s^as heart in the Quran as follows:

وَإِنَّ مِنْ شِيعَتِهِ لَإِبْرَاهِيمَ إِذْ جَاءَ رَبَّهُ ‌بِقَلْبٍ ‌سَلِيمٍ

“And verily of his party was Abraham; When he came to his Lord with a sound heart.” (Surah as-Saffat, Ch.37: V.84-85)

Hazrat Khalifatul Masih I^ra describes a pure heart as a heart that is free from greed, envy, lustful thoughts, and their accompanying traits such as ignorance, laziness, recklessness, and anger. He writes that such a heart is pure from these evils and obedient to its Lord.” (Haqaiq-ul-Furqan [2024], Vol. 5, p. 34)

The purity of the heart is a fundamental basis for spiritual growth and progress. Here, I would also like to mention a tradition that clarifies how important the purity of the heart is for those devoted to God. The Holy Prophet^sa said:

“Verily, Allah does not look at your bodies or your appearances, but He looks at your hearts and your deeds.” (Sahih Muslim, Kitab al-Birr wa as-Sila wa al-Adab, Hadith 2564b)

This tradition also makes it clear that Allah sees the condition of the heart, whether the intentions, goals, and purposes of the heart align with the pure nature of His teachings. Humans do not have access to the conditions of people’s hearts, and therefore, we cannot judge the intentions and states of their hearts.

Characteristics of Hazrat Abraham’s^as tabligh

Every prophet proclaims the message he receives from Allah. However, when we read the Quran, it becomes evident that Allah mentions Hazrat Abraham’s^as manner of delivering the message several times. The task of every prophet is the same, but to varying degrees. We also read this in a tradition:

“The prophets are brothers from different mothers, but their faith is one and the same.” (Sahih Muslim, Kitab al-Fada’il, Hadith 2365c)

‘Tawhid’ (the Oneness of Allah)

Hazrat Abraham^as, like all other prophets, preached tawhid. Hazrat Abraham^as was very courageous and spread these teachings without fear of worldly consequences. Allah mentions in the Quran as follows:

وَإِبْرَاهِيمَ إِذْ قَالَ لِقَوْمِهِ اعْبُدُوا اللَّهَ وَاتَّقُوهُ ذَلِكُمْ خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ

“And remember Abraham when he said to his people, ‘Worship Allah and fear Him. That is better for you if you understand.” (Surah al-Ankabut, Ch.29: V.17)

From these teachings, we learn that we should always carry out tabligh with the intention of helping to raise the flag of tawhid in this world. It is made clear that the first topic for non-Muslims should be tawhid, because everything else comes after tawhid. The acceptance of the prophets also follows after one accepts tawhid. This was one of the reasons why the prophets lived and taught tawhid.

Aversion to idol worship

Hazrat Abraham^as courageously pointed out the mistakes of his people. This is also very important in tabligh: to have no fear in speaking the truth and to wisely call out errors by name. We see this example in Abraham’s life, which Allah also mentions in the Quran. We read in the Quran as follows:

وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ آزَرَ أَتَتَّخِذُ ‌أَصْنَامًا آلِهَةً إِنِّي أَرَاكَ وَقَوْمَكَ فِي ضَلَالٍ مُبِينٍ

“And remember the time when Abraham said to his father, Azar: ‘Dost thou take idols for gods? Surely, I see thee and thy people in manifest error.’” (Surah al-An’am, Ch.6: V.75)

From this teaching, we also learn that tabligh begins within the walls of one’s own home. There are enough examples showing that some people are afraid or unable to point out the mistakes of their own relatives, as they fear it might change the family atmosphere. We do not see this approach in Hazrat Abraham^as. He first conveyed Allah’s message to his uncle.

Of course, this approach is not easy, but with prayer and wisdom, we should guide ourselves and others towards betterment. In this, one should first become an example, as Hazrat Abraham^as showed us. He first embodied tawhid in his being and then preached to others.

In Hazrat Abraham’s^as life, we see that when he noticed errors in people and pointed them out, but they were not willing to accept their mistakes, Abraham distanced himself from such people. He also made it clear that he would not accept their godless actions. This shows us how we should courageously speak the truth and never be afraid to do so. Thus, we read in the Quran as follows:

وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي ‌بَرَاءٌ مِمَّا تَعْبُدُونَ

“And remember the time when Abraham said to his father, Azar: ‘Dost thou take idols for gods? Surely, I see thee and thy people in manifest error.’” (Surah al-An’am, Ch.6: V.75)

There are, for example, psychological reasons why a believer should disassociate from people who exhibit wrongful behaviour. Firstly, our duty is only to convey Allah’s message to others. As individuals, we are not responsible for the misdeeds of others. If we do not adopt this mindset and instead question ourselves for every person who does wrong, we will experience a great deal of mental stress, which affects our memory and mental health.

Therefore, Allah tells us that there will be people who will not believe even if they have spoken with angels or the dead. Thus, we read in the Quran:

وَلَوْ أَنَّنَا نَزَّلْنَا إِلَيْهِمُ الْمَلَائِكَةَ وَكَلَّمَهُمُ الْمَوْتَى وَحَشَرْنَا عَلَيْهِمْ كُلَّ شَيْءٍ قُبُلًا مَا كَانُوا لِيُؤْمِنُوا إِلَّا أَنْ يَشَاءَ اللَّهُ وَلَكِنَّ أَكْثَرَهُمْ يَجْهَلُونَ

“And even if We send down unto them angels, and the dead speak to them, and We gather to them all things face to face, they would not believe, unless Allah enforced His will. But most of them behave ignorantly.” (Surah al-An’am, Ch.6: V.112)

This verse shows that we cannot, through our human strength, make such people believe in tawhid. Since Hazrat Abraham^as recognised this situation, he continued to carry out the further aspects of his divine mission. From this, we also learn to pursue our goal in tabligh, to do everything solely for Allah, and to place our hope in Allah, as only Allah can guide a person.

Migration

When Hazrat Abraham^as noticed the condition of the people, he migrated to complete his mission as a prophet. This also shows us that it is important to carry out tabligh first where one lives, but it should not be limited to that if one has the ability.

As Ahmadis, we have fled from our Muslim countries to freely practice our religion. In doing so, we should also act according to the example of Hazrat Abraham^as and the Holy Prophet^sa and carry out tabligh in the places where we have sought refuge. Allah mentions Hazrat Abraham’s^as migration in the Quran as follows:

قَالُوا ابْنُوا لَهُ بُنْيَانًا فَأَلْقُوهُ فِي الْجَحِيمِ فَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَسْفَلِينَ وَقَالَ إِنِّي ذَاهِبٌ إِلَى رَبِّي سَيَهْدِينِ

“They said, ‘Build for him a structure and cast him into the fire.’ Thus they intended an evil design against him, but We made them most humiliated. And he said, ‘I am going to my Lord, Who will guide me.’” (Surah as-Saffat, Ch.37: V.98-101)

In this verse, Hazrat Abraham^as says that he is going to Allah, meaning he is leaving his current place and migrating. The reason for his migration was tabligh, per divine instructions.

Abraham’s^as methods of tabligh

The variety of tabligh methods is something to which Allah has guided His messengers and prophets; for every situation, there is an appropriate statement, and for every event, a suitable address. The method that is appropriate in one place may not be suitable in another.

This is part of the wisdom that Allah granted to the Hazrat Abraham^as. He applied both theoretical and practical methods in his call to his people, which we will present as follows. I will mention from the Quran the theoretical methods as well as the practical methods of Abraham.

The dialogue

The first theoretical method of Hazrat Abraham^as was dialogue with people. In the Quran, some of his dialogues are mentioned, such as the one with his uncle, where Hazrat Abraham^as tried through dialogue to guide his uncle to tawhid. His approach to guidance was filled with gentleness and kindness. He addressed his uncle with a respectful form of address.

Additionally, Hazrat Abraham^as did not accuse his uncle of ignorance but instead made him feel that his knowledge was acknowledged, while informing him that Allah had granted him additional knowledge. Although his uncle treated him harshly and even threatened to stone Hazrat Abraham^as if he did not stop delivering the message of tawhid, Abraham’s response demonstrates his gentleness in his statement, which Allah mentions in the Quran as follows:

قَالَ سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا

“Abraham said, ‘Peace be on thee.’ I will ask forgiveness of my Lord for thee. He is indeed gracious to me.” (Surah Maryam, Ch.19: V.48)

The hint and the reference

Hazrat Abraham^as also used the method of irony for his tabligh. We read this example in the following:

“And when the night darkened upon him, he saw a star. He said: ‘This is my Lord!’ But when it set, he said: ‘I like not those that set.’ And when he saw the moon rise with spreading light, he said: ‘This is my Lord.’ But when it set, he said, ‘If my Lord guide me not, I shall surely be of the people who go astray.’ And when he saw the sun rise with spreading light, he said: ‘This is my Lord, this is the greatest.’ But when it set, he said, ‘O my people, surely I am clear of that which you associate with God.” (Surah al-An’am, Ch.6: V.77-79)

On one occasion, when his people worshipped the stars, Hazrat Abraham^as engaged with them to expose their false beliefs, without any true intention of worship. Through his actions, he demonstrated that the stars, which come and go, are not worthy of worship, as a true God should always be present.

This was a clever method to highlight the weakness of their beliefs without confrontation. Hazrat Abraham^as used wisdom and tact to guide people to the truth. He adapted his methods to the situation – sometimes through direct, respectful conversations and sometimes through subtler hints to make people reflect.

And it was part of his wisdom that he began with the smaller, to show that if it does not remain permanently visible, it is not worthy of worship. Then he moved on to the larger, the moon, as it might be more enduring and could perhaps deserve worship because it remains visible longer. But when it too disappeared, he made it clear that it was unworthy of worship. Finally, he turned to the sun, whose benefit was greater, but it followed the same pattern as the others by disappearing. Thus, he came to the same conclusion: It too is not worthy of worship.

Invitation to reflection and contemplation

Hazrat Abraham^as uses the rhetorical technique of logos here, employing logical arguments and rational questions to encourage his people to reflect on the inadequacy of their gods. This method is a direct invitation to intellectually engage with their beliefs. This method is mentioned as follows:

“And recite unto them the story of Abraham. When he said to his father and his people, ‘What do you worship?’ They said, ‘We worship idols, and we continue to be devoted to them.’ He said, ‘Can they listen to you when you call on them? ‘Or do you good or harm you?’” (Surah ash-Shu’ara, Ch.26: V.71-74)

He called on them to reflect on the nature of their gods and to consider: Do these gods possess the qualities that make them worthy of worship? Do they hear their prayers? Can they bring them benefit? Can they ward off harm? They replied that this was a practice they had inherited from their forefathers and followed. He explained to them that this did not justify their actions.

Arguing and debating

Hazrat Abraham^as employs the rhetorical technique of dialectic, where he questions and refutes his counterpart’s position through logical argumentation and targeted questions, sparking a discussion. In both situations – facing his people and Nimrod – he uses argumentative engagement to expose the inadequacy of their beliefs and to clarify the truth about Allah’s oneness.

This method aims to lead listeners to insight through rational discussion and confrontation of false assumptions. The first situation is as follows:

“And his people argued with him. He said: ‘Do you argue with me concerning Allah when He has guided me aright? And I fear not that which you associate with Him, unless my Lord will something. My Lord comprehends all things in His knowledge. Will you not then be admonished? ‘And why should I fear that which you associate with God, when you fear not to associate with Allah that for which He has sent down to you no authority?’ Which, then, of the two parties has greater right to security, if indeed you know? Those who believe and mix not up their belief with injustice – it is they who shall have peace, and who are rightly guided. And that is Our argument which We gave to Abraham against his people. We exalt in degrees of rank whomso We please. Thy Lord is indeed Wise, All-Knowing.” (Surah al-An‘am, Ch.6: V.81-84)

The second incident we read is as follows:

“Hast thou not heard of him who disputed with Abraham about his Lord, because Allah had given him kingdom? When Abraham said, ‘My Lord is He Who gives life and causes death,’ he said, ‘I also give life and cause death.’ Abraham said, ‘Well, Allah brings the sun from the East; bring it thou from the West.’ Thereupon the infidel was dumbfounded. And Allah guides not the unjust people.” (Surah al-Baqarah, Ch.2: V.259)

An ambiguous statement

In the Quran, we learn that Hazrat Abraham^as made an ambiguous statement, also referred to as tauriyah. The Promised Messiah^as says regarding this:

“It is true that some ahadith contain a semblance of justification for tauriyah, but the same has been termed as falsehood in order to create aversion to it. […] But tauriyah is not actual falsehood, though it bears a semblance of falsehood. Justification for it can be inferred from [some] hadith for common people in desperate circumstances.” (The Light of the Holy Qur’an – Number Two, p. 103)

In the Quran, we read:

‌قَالُوا ‌أَأَنْتَ ‌فَعَلْتَ هَذَا بِآلِهَتِنَا يَاإِبْرَاهِيمُ قَالَ بَلْ فَعَلَهُ كَبِيرُهُمْ هَذَا فَاسْأَلُوهُمْ إِنْ كَانُوا يَنْطِقُونَ

“Then they said to Abraham, ‘Is it thou who hast done this to our gods, O Abraham?’  He replied, ‘Aye, somebody has surely done this. Here is their chief. But ask them if they can speak.’” (Surah al-Anbiya, Ch.21: V.63-64)

In these verses, we find out that Hazrat Abraham^as destroyed the smaller idol statues while leaving the largest statue, which the people most revered, intact. When the idol-worshippers noticed what had happened to the smaller statues, they asked Hazrat Abraham^as if he was the culprit.

However, he did not give a clear answer, nor did he lie. Instead, he made an ambiguous statement: Someone has done this. Ask the broken statues, since you believe they can answer you. The largest statue is still standing here. The listeners understood it as suggesting that the largest statue, being intact, might have committed the act.

This statement is deliberately ambiguous:

Literal meaning: Hazrat Abraham^as says that “someone” committed the act and points to the largest statue, which is intact. He urges the people to ask the broken statues if they can speak. Since the statues are obviously lifeless and cannot speak, this request is ironic and aims to expose the absurdity of idol worship.

Understanding of the listeners: The idol-worshippers might have understood Hazrat Abraham’s^as words to mean that the largest statue, being undamaged, could have broken the smaller ones. However, this is not what Hazrat Abraham^as actually meant. He used the ambiguity of language to make people reflect without directly lying.

Tauriyah: Hazrat Abraham^as did not lie, as he did not explicitly say that the largest statue was the culprit. Instead, he phrased his response in a way that could be misunderstood by the listeners, while he himself spoke the truth. This is a classic example of tauriyah, a form of linguistic ambiguity permitted in Islam that may be used in certain situations.

Hazrat Abraham’s^as actions and his ambiguous statement had multiple objectives. By destroying the smaller statues and leaving the largest one standing, he aimed to demonstrate the powerlessness of the idols. His call to question the statues highlighted that these lifeless objects could neither speak nor act, underscoring the absurdity of their worship. His response was crafted to make the idol-worshippers reflect on the logic of their beliefs. If the idols were truly powerful, why could they not defend themselves or respond? By using an ambiguous statement, Hazrat Abraham^as avoided confrontation that could have put him in danger while still conveying his message.

Summary of lessons from the life of Hazrat Abraham^as

As the lessons derived from the life of Hazrat Abraham^as, whom Allah mentions in the Quran, are numerous, it is impossible to cover them all in a single article. This would exceed the scope of my piece. Nevertheless, I aim to summarise these lessons here and provide the relevant Quranic sources, so that anyone wishing to explore further can do so.

1. Sacrifice for Allah:

Whoever gives up something for Allah will be rewarded with something better. Hazrat Abraham^as left his people for Allah and was named His khalil (friend). (Surah an-Nisa, Ch.4: V.126)

2. Imamate through patience and certainty:

Through his patience and unwavering faith, Hazrat Abraham^as was appointed as a leader for mankind. (Surah al-Baqarah, Ch.2: V.125)

3. Remembrance of Allah:

Whoever remembers Allah will have their legacy preserved by Him. Hazrat Abraham’s^as devotion exemplifies this. (Surah al-Baqarah, Ch.2: V.153)

4. Reward for tabligh:

Whoever calls to the oneness of Allah will have their prayers answered, whether people follow or not. (Surah Hud, Ch.11: V.75)

5. Hazrat Abraham’s^as prayer and legacy:

His prayer against idolatry and his admonition to his children highlight the constant danger of losing faith. (Surah Abraham, Ch.14: V.37)

6. Prayer for offspring:

It is vital to pray for the well-being of one’s children in this world and the hereafter, not against them. (Surah Abraham, Ch.14: V.40-41)

7. Kindness to parents:

Even if parents are not Muslims, one should treat them respectfully and invite them to Islam with wisdom. (Surah Maryam, Ch.19: V.41-45)

8. Submission to Allah:

A true believer submits to Allah in all circumstances. (Surah an-Nahl, Ch.16: V.121)

9. Grief over disbelief:

Believers feel pain when people turn away from Allah, out of love for faith and compassion. (Surah Hud, Ch.11: V.76)

10. Persistent prayer:

A believer persists in humble prayer to Allah, seeking forgiveness and His pleasure. (Surah ash-Shu‘ara, Ch.26: V.84-90)

11. Loyalty to Allah:

True fulfilment of the covenant with Allah means placing His love above all else. (Surah at-Taubah, Ch.9: V.24)

12. Virtues of a believer:

A believer should be wise, generous, righteous, and courageous. (Surah an-Nahl, Ch.16: V.121-122)

13. Purity of heart: Hazrat Abraham^as achieved this through:

a. Rejecting shirk (polytheism).

b. Calling to tawhid (monotheism).

c. Abandoning sins and their places.

d. Promoting good and preventing evil.

e. Steadfastness in faith despite challenges.

f. Prioritising love for Allah.

g. Raising children in tawhid.

h. Freedom from hatred, envy, and pride. (Surah as-Saffat, Ch.37: V.84-85)

14. Power of prayer:

Prayers for children are crucial for their righteousness. (Surah Abraham, Ch.14: V.41)

15. The greatest legacy:

The most important advice is to remain steadfast in faith. (Surah al-Baqarah, Ch.2: V.133)