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The mention of Abraham and his subsequent, unavailing plea to his father to recognize God's oneness and uniqueness connects with the preceding discourse, under the same aspect, on the true nature of Jesus as a mortal human being and a mere servant of the One and Only God.
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The reference to Abraham here is in relation to his tender solicitude for his father, who had not received the light of Unity, and to whom Abraham wanted to be a guide and friend.
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I.e., a cognition of God's existence and uniqueness through intellectual insight (cf. {6:74-82}).
Some are more receptive of Light than others. It is their duty and privilege to guide and point to the right Way.
Sawiyan-right, smooth, even; complete, perfect; hence the derived meaning: in xix. 10, in full possession of all the physical senses; in that context, 'not dumb': in xix. 17, when the angel appears in the form of a man, 'completely like' a man, a man 'in all respects.'
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The absurdity inherent in the attribution of divine qualities to anything or anyone but God is here declared, by implication, to be equivalent to "worshipping" the epitome of unreason and ingratitude symbolized in Satan's rebellion against his Creator. In this connection it should be noted that the term shaytan is derived from the verb shatana, signifying "he was [or "became"] remote [from the truth];' (Lisan al-'Arab, Taj al-'Arus); hence, the Qur'an describes every impulse that inherently offends against truth, reason and morality as "satanic", and every conscious act of submission to such satanic influences as a "worship of Satan".
The rebellion is all the more heinous and inexcusable, considering that Allah is Most Just, Most Merciful, Most Gracious.
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According to Zamakhshari and Razi, the construction of this clause (beginning with "so that") is meant to bring out the idea that one's belated realization, in the hereafter, of having been "close unto Satan" is the most terrible consequence of deliberate sinning.
To entertain a feeling of friendliness, instead of aversion, to Evil, is in itself a degradation of our nature, a Penalty which Allah imposes on our deliberate rejection of the Truth. And the friendliness to Evil also implies the sharing of the outlawry of Evil.
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Note the gentle persuasive tone of Abraham in his speeches in xix. 42-45 (for we may suppose those sentences to sum up a long course of arguments) and in xix. 47-48, contrasted with the brusque and repellent tone of the father's reply in this verse. The one was the outcome of the true Light which had come to Abraham from Allah, as the other was the outcome of Pagan arrogance and the worship of brute force. The spiritual lesson from this episode of Abraham's life may be stated in four propositions: (1) the pious son is dutiful to his father and wishes him well in all things, material and spiritual, (2) if the father refuses Allah's Light, the son will do his utmost to bring such Light to the father; (3) having received the Light, the son will never renounce that Light, even if he has to forfeit his father's love and renounce his home; (4) even if the father repels him and turns him out, his answer will be a soft answer, full of love and forgiveness on the one hand, but firmness on behalf of Truth on the other.
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Cf. ix. 114, where this promise of Abraham to pray for his father is referred to, and its limitations pointed out.
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Lit., "that I will not be unfortunate in the prayer to my Sustainer".
Abraham left his father and the home of his fathers (Ur of the Chaldees) and never returned. He left because he was turned out, and because it was not possible for him to make any compromise with what was false in religion. In return for abuse, he spoke gentle words. And he expressed his fervent hope that at least he (Abraham) would have Allah's blessing in reply to his prayers. Here was a prefigurement of another Hijrat many centuries later! In both cases the prayer was abundantly fulfilled.
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Isaac and Isaac's son Jacob are mentioned here as carrying on one line of Abraham's traditions. The other line was carried on by Isma'il, who is mentioned independently five verses lower down, as his line got special honour in the Holy Prophet of Islam. That is why his mention comes after that of Moses. Cf. xxi. 72.
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Lit., "a lofty language of truth" or "of truthfulness" - the term lisan ("language" or "tongue") being used here metonymically for what may be pronounced by the tongue (Zamakhshari). An alternative interpretation of the phrase, advanced by many commentators, is "granted them a lofty renown for truth" or "truthfulness", or simply "a most goodly renown".
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.
Abraham and his son and grandson Isaac and Jacob, and their line, maintained the banner of Allah's truth for many generations, and they won deservedly high praise-the praise of truth-on the tongues of men. Abraham prayed that he should be praised by the tongue of truth among men to come in later ages: xxvi. 84. Ordinary praise may mean nothing: it may be due to selfish flattery on the part of others or artful management by the person praised. Praise on the tongue of sincere truth is praise indeed!
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The mention of Moses and other prophets in this context serves to reinforce the statement that all of them - like Jesus - were but mortal servants of God whom He had inspired with His message to man (cf. verse {30} above). As regards the distinction between the terms "prophet" (nabi) and "apostle" (rasul), see the opening clause of 22:52 and the corresponding note [65].
Moses was (1) especially chosen, and therefore prepared and instructed in all the wisdom of the Egyptians, in order that he might free his people from Egyptian bondage; there may also be a reference to Moses's title of Kalimullah, the one to whom Allah spoke without th eintervention of angels: see iv. 164, and n. 670; (2) he was a prophet (nabi), in that he received inspiration; and (3) he was a messenger (rasul) in that he had a Book of Revelation, and an Ummat or organised Community, for which he instituted laws.
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I.e., to the right side from the standpoint of Moses, as he was facing Mount Sinai (Tabari). However, it is much more probable that the term "right side" has here, as elsewhere in the Qur'an the abstract connotation of "blessedness" (cf. note [25] on {74: 39}). For a fuller account of God's calling Moses to prophethood, see {20: 9} ff.
The incident here I think refers to the incidents described more fully in xx. 9-36; a reference may also be made to Exod. iii. 1-18 and iv. 1-17. The time is when Moses (with his family) was travelling and grazing the flocks of his father-in-law Jethro, just before he got his commission from Allah. The place is somewhere near Mount Sinai (Jabal Musa). Moses sees a Fire in the distance, but when he goes there, he hears a voice that tells him it is sacred ground. Allah asked him to put off his shoes and to draw near, and when he went near, great mysteries were revealed to him. He was given his commission, and his brother Aaron was given to him to go with him and aid him. It is after that, that he and Aaron went and faced Pharaoh in Egypt, as narrated in vii. 103-144, etc. The right side of the mountain may mean that Moses heard the voice from the right side of the mountain as he faced it; or it may have the figurative meaning of "right" in Arabic, i.e., the side which was blessed or sacred ground.
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Moses was diffident, and reluctant to go to Pharaoh as he had an impediment in his tongue, and he asked that his brother Aaron should be associated with him in his mission. Allah in His Mercy granted his request; xx. 25-36.
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After the mention of Moses, who descended from Abraham through Isaac, we are reminded of Ishmael, Abraham's first-born son and the progenitor of the "northern" group of Arab tribes, and thus of the Prophet Muhammad, who descended in direct line, through the tribe of Quraysh, from Ishmael.
Isma'il was Az-zabih i.e., the chosen sacrifice for Allah in Muslim tradition. When Abraham told him of the sacrifice, he voluntarily offered himself for it, and never flinched from his promise, until the sacrifice was redeemed by the substitution of a ram under Allah's commands. He was the fountain-head of the Arabian Ummat, and in his posterity came the Prophet of Allah. The Ummat and the Book of Islam reflect back the prophethood on Isma'il.
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This may perhaps mean that Ishmael was the first among the prophets to establish prayer and charity as obligatory forms of worship.
An acceptable sacrifice: see last note.
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