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They want to show their true and assiduous devotion. But Abraham goes at once to the heart of the matter by asking: "To whom is your devotion paid? Is the object worthy of it?"
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The particle bal at the beginning of the sentence expresses astonishment. Thus, evading a direct answer to Abraham's criticism of idol-worship, his people merely stress its antiquity, forgetting - as Zamakhshari points out - that "ancient usage and precedence in time are no proof of [a concept's] soundness". Razi, for his part, states that the above verse represents "one of the strongest [Qur'anic] indications of the immorality (fasad) inherent in [the principle of] taqlid'', i.e., the blind, unquestioning adoption of religious concepts or practices on the basis of one's uncritical faith in no more than the "authority" of a scholar or religious leader.
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The things that you worship are enemies to mankind: let me testify from my own personal experience: they are enemies to me: they can do me no good, but would lead me astray. Contrast with their impotence or their power of mischief the One True God Whom I worship: He created me and all the Worlds: He cherishes me and guides me; He takes care of me; and when I die, He will give me new life; He will forgive me and grant me final Salvation. Will you then come to this true worship? How can you doubt, after seeing the contrast of the one with the other? Is it not as the contrast between Light and Darkness?'
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It is reported in an authentic narration collected by At-Tirmiⱬi that Prophet Muḥammad (ﷺ) said that Abraham (ﷺ) did not tell the full truth only on three different occasions: when he justified his absence from the pagan festival by saying ‘I am really sick’ (see 37:89), and when he destroyed the idols and blamed it on the biggest one (see 21:63), and when he said that Sarah was his sister to save her from a tyrant ruler.
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Having shown clearly the distinction between the False and the True, Abraham now shows in the formn of a Prayer what his inmost wishes are. (1) He wants his own soul entightened with divine wisdom, and (2) his heart and life filled with righteousness; (3) he will not be content with working for himself or his own generation: his view extends to all future generations; (4) and of course he wishes to attain the goal of the righteous, the Garden of the Bliss of the Divine Countenance; but he is not content with this; for (5) he wants his father and relatives to share in his spiritual joy, so that he can proudly see all whom he can reach, in an honourable station (contrasted with disgrace) on the Day of Judgment.
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Lit., "grant me a language of truth among the others" or "the later ones". For alternative interpretations of this phrase, see note [36] on 19:50 .
On a daily basis, Muslims invoke Allah’s blessings upon Prophet Muḥammad (ﷺ) and his family and Prophet Abraham (ﷺ) and his family, in both obligatory and optional prayers.
Cf. xix. 50. The whole of the passage about Abraham there may be compared with this passage.
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Cf. {19:47-48}.
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Sc., "by letting me see my father among the damned" (Zamakhshari).
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Now we have a vision of the Day of Judgment. Nothing will then avail except a pure heart; all sorts of the so-called "good deeds" of this world, without the motive of purity, will be useless. The contrast of the Garden of Bliss with the Fire of Misery will be plainly visible. Evil will be shown in its true colours,-isolated, helpless, cursing and despairing; and all chances will then have been lost.
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A pure and sound heart is that of the believer, compared to that of the disbeliever and the hypocrite.
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The Good will only see good (the Garden of Bliss), and the Evil will only see evil (the Fire of Hell). The type of this contrast is shown to us in the world of our spiritual sense even in this life.
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