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 Surah Al-Anbya 21:51-75 [5/7]
  
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۞ وَلَقَدْAnd verily,
ءَاتَيْنَآWe gave
إِبْرَٲهِيمَIbrahim
رُشْدَهُۥhis guidance
مِن قَبْلُbefore,
وَكُنَّاand We were
بِهِۦabout him
عَـٰلِمِينَWell-Knowing.
﴿٥١﴾
إِذْWhen
قَالَhe said
لِأَبِيهِto his father
وَقَوْمِهِۦand his people,
مَا"What
هَـٰذِهِ(are) these
ٱلتَّمَاثِيلُ[the] statues
ٱلَّتِىٓwhich
أَنتُمْyou
لَهَاto it
عَـٰكِفُونَ(are) devoted?"
﴿٥٢﴾
قَالُواْThey said,
وَجَدْنَآ"We found
ءَابَآءَنَاour forefathers
لَهَاof them
عَـٰبِدِينَworshippers."
﴿٥٣﴾
قَالَHe said,
لَقَدْ"Verily,
كُنتُمْyou are
أَنتُمْ[you]
وَءَابَآؤُكُمْand your forefathers
فِى(were) in
ضَلَـٰلٍan error
مُّبِينٍmanifest."
﴿٥٤﴾
قَالُوٓاْThey said,
أَجِئْتَنَا"Have you come to us
بِٱلْحَقِّwith the truth,
أَمْor
أَنتَyou
مِنَ(are) of
ٱللَّـٰعِبِينَthose who play?"
﴿٥٥﴾
قَالَHe said,
بَل"Nay,
رَّبُّكُمْyour Lord
رَبُّ(is the) Lord
ٱلسَّمَـٰوَٲتِ(of) the heavens
وَٱلْأَرْضِand the earth,
ٱلَّذِىthe One Who
فَطَرَهُنَّcreated them
وَأَنَا۟and I am
عَلَىٰto
ذَٲلِكُمthat
مِّنَof
ٱلشَّـٰهِدِينَthe witnesses.
﴿٥٦﴾
وَتَٱللَّهِAnd by Allah
لَأَكِيدَنَّsurely, I will plan
أَصْنَـٰمَكُم(against) your idols
بَعْدَafter
أَن[that]
تُوَلُّواْyou go away
مُدْبِرِينَturning (your) backs."
﴿٥٧﴾
فَجَعَلَهُمْSo he made them
جُذَٲذًا(into) pieces
إِلَّاexcept
كَبِيرًاa large (one)
لَّهُمْof them,
لَعَلَّهُمْso that they may
إِلَيْهِto it
يَرْجِعُونَreturn.
﴿٥٨﴾
قَالُواْThey said,
مَن"Who
فَعَلَ(has) done
هَـٰذَاthis
بِـَٔـالِهَتِنَآto our gods?
إِنَّهُۥIndeed, he
لَمِنَ(is) of
ٱلظَّـٰلِمِينَthe wrongdoers."
﴿٥٩﴾
قَالُواْThey said,
سَمِعْنَا"We heard
فَتًىa youth
يَذْكُرُهُمْmention them
يُقَالُ لَهُۥٓhe is called
إِبْرَٲهِيمُIbrahim."
﴿٦٠﴾
قَالُواْThey said,
فَأْتُواْ"Then bring
بِهِۦhim
عَلَىٰٓbefore
أَعْيُنِ(the) eyes
ٱلنَّاسِ(of) the people
لَعَلَّهُمْso that they may
يَشْهَدُونَbear witness."
﴿٦١﴾
قَالُوٓاْThey said,
ءَأَنتَ"Have you
فَعَلْتَdone
هَـٰذَاthis
بِـَٔـالِهَتِنَاto our gods
يَـٰٓإِبْرَٲهِيمُO Ibrahim?"
﴿٦٢﴾
قَالَHe said,
بَلْ"Nay,
فَعَلَهُۥ(some doer) did it.
كَبِيرُهُمْTheir chief
هَـٰذَا(is) this.
فَسْــَٔلُوهُمْSo ask them
إِنif
كَانُواْthey (can)
يَنطِقُونَspeak."
﴿٦٣﴾
فَرَجَعُوٓاْSo they returned
إِلَىٰٓto
أَنفُسِهِمْthemselves
فَقَالُوٓاْand said,
إِنَّكُمْ"Indeed, you
أَنتُمُ[you]
ٱلظَّـٰلِمُونَ(are) the wrongdoers."
﴿٦٤﴾
ثُمَّThen
نُكِسُواْthey were turned
عَلَىٰon
رُءُوسِهِمْtheir heads,
لَقَدْ"Verily,
عَلِمْتَyou know
مَاnot
هَـٰٓؤُلَآءِthese
يَنطِقُونَ(can) speak!"
﴿٦٥﴾
قَالَHe said,
أَفَتَعْبُدُونَ"Then do you worship
مِن دُونِbesides
ٱللَّهِAllah
مَاwhat
لَا(does) not
يَنفَعُكُمْbenefit you
شَيْــًٔا(in) anything
وَلَاand not
يَضُرُّكُمْharms you?
﴿٦٦﴾
أُفٍّUff
لَّكُمْto you
وَلِمَاand to what
تَعْبُدُونَyou worship
مِن دُونِbesides
ٱللَّهِ‌ۖAllah.
أَفَلَاThen will not
تَعْقِلُونَyou use reason?"
﴿٦٧﴾
قَالُواْThey said,
حَرِّقُوهُ"Burn him
وَٱنصُرُوٓاْand support
ءَالِهَتَكُمْyour gods,
إِنif
كُنتُمْyou are
فَـٰعِلِينَdoers."
﴿٦٨﴾
قُلْنَاWe said,
يَـٰنَارُ"O fire!
كُونِىBe
بَرْدًاcool[ness]
وَسَلَـٰمًاand safe[ty]
عَلَىٰٓfor
إِبْرَٲهِيمَIbrahim."
﴿٦٩﴾
وَأَرَادُواْAnd they intended
بِهِۦfor him,
كَيْدًاa plan
فَجَعَلْنَـٰهُمُbut We made them
ٱلْأَخْسَرِينَthe greatest losers.
﴿٧٠﴾
وَنَجَّيْنَـٰهُAnd We delivered him
وَلُوطًاand Lut
إِلَىto
ٱلْأَرْضِthe land
ٱلَّتِىwhich
بَـٰرَكْنَاWe (had) blessed
فِيهَا[in it]
لِلْعَـٰلَمِينَfor the worlds.
﴿٧١﴾
وَوَهَبْنَاAnd We bestowed
لَهُۥٓon him
إِسْحَـٰقَIshaq
وَيَعْقُوبَand Yaqub
نَافِلَةً‌ۖ(in) addition,
وَكُلاًّand all
جَعَلْنَاWe made
صَـٰلِحِينَrighteous.
﴿٧٢﴾
وَجَعَلْنَـٰهُمْAnd We made them
أَئِمَّةًleaders,
يَهْدُونَthey guide
بِأَمْرِنَاby Our Command.
وَأَوْحَيْنَآAnd We inspired
إِلَيْهِمْto them
فِعْلَ(the) doing
ٱلْخَيْرَٲتِ(of) good deeds,
وَإِقَامَand establishment
ٱلصَّلَوٲةِ(of) the prayer
وَإِيتَآءَand giving
ٱلزَّكَوٲةِ‌ۖ(of) zakah;
وَكَانُواْand they were
لَنَاof Us
عَـٰبِدِينَworshippers.
﴿٧٣﴾
وَلُوطًاAnd (to) Lut
ءَاتَيْنَـٰهُWe gave him
حُكْمًاjudgment
وَعِلْمًاand knowledge,
وَنَجَّيْنَـٰهُand We saved him
مِنَfrom
ٱلْقَرْيَةِthe town
ٱلَّتِىwhich
كَانَتwas
تَّعْمَلُdoing
ٱلْخَبَـٰٓئِثَ‌ۗwicked deeds.
إِنَّهُمْIndeed, they
كَانُواْwere
قَوْمَa people
سَوْءٍevil,
فَـٰسِقِينَdefiantly disobedient.
﴿٧٤﴾
وَأَدْخَلْنَـٰهُAnd We admitted him
فِىinto
رَحْمَتِنَآ‌ۖOur Mercy.
إِنَّهُۥIndeed, he
مِنَ(was) of
ٱلصَّـٰلِحِينَthe righteous.
﴿٧٥﴾


وَلَـقَدۡ اٰتَيۡنَاۤ اِبۡرٰهِيۡمَ رُشۡدَهٗ مِنۡ قَبۡلُ وَ كُنَّا بِهٖ عٰلِمِيۡنَ​ۚ‏   اِذۡ قَالَ لِاَبِيۡهِ وَقَوۡمِهٖ مَا هٰذِهِ التَّمَاثِيۡلُ الَّتِىۡۤ اَنۡتُمۡ لَهَا عٰكِفُوۡنَ‏  قَالُوۡا وَجَدۡنَاۤ اٰبَآءَنَا لَهَا عٰبِدِيۡنَ‏  قَالَ لَـقَدۡ كُنۡتُمۡ اَنۡتُمۡ وَاٰبَآؤُكُمۡ فِىۡ ضَلٰلٍ مُّبِيۡنٍ‏  قَالُوۡۤا اَجِئۡتَـنَا بِالۡحَـقِّ اَمۡ اَنۡتَ مِنَ اللّٰعِبِيۡنَ‏  قَالَ بَلْ رَّبُّكُمۡ رَبُّ السَّمٰوٰتِ وَالۡاَرۡضِ الَّذِىۡ فَطَرَهُنَّ ​ۖ  وَاَنَا عَلٰى ذٰلِكُمۡ مِّنَ الشّٰهِدِيۡنَ‏  وَ تَاللّٰهِ لَاَكِيۡدَنَّ اَصۡنَامَكُمۡ بَعۡدَ اَنۡ تُوَلُّوۡا مُدۡبِرِيۡنَ‏   فَجَعَلَهُمۡ جُذٰذًا اِلَّا كَبِيۡرًا لَّهُمۡ لَعَلَّهُمۡ اِلَيۡهِ يَرۡجِعُوۡنَ‏   قَالُوۡا مَنۡ فَعَلَ هٰذَا بِاٰلِهَتِنَاۤ اِنَّهٗ لَمِنَ الظّٰلِمِيۡنَ‏  قَالُوۡا سَمِعۡنَا فَتًى يَّذۡكُرُهُمۡ يُقَالُ لَهٗۤ اِبۡرٰهِيۡمُ ؕ‏  قَالُوۡا فَاۡتُوۡا بِهٖ عَلٰٓى اَعۡيُنِ النَّاسِ لَعَلَّهُمۡ يَشۡهَدُوۡنَ‏   قَالُوۡٓا ءَاَنۡتَ فَعَلۡتَ هٰذَا بِاٰلِهَتِنَا يٰۤاِبۡرٰهِيۡمُؕ‏  قَالَ بَلۡ فَعَلَهٗ ​​ۖ  كَبِيۡرُهُمۡ هٰذَا فَسۡـئَلُوۡهُمۡ اِنۡ كَانُوۡا يَنۡطِقُوۡنَ‏  فَرَجَعُوۡۤا اِلٰٓى اَنۡـفُسِهِمۡ فَقَالُوۡۤا اِنَّكُمۡ اَنۡـتُمُ الظّٰلِمُوۡنَۙ‏   ثُمَّ نُكِسُوۡا عَلٰى رُءُوۡسِہِمۡ​ۚ لَـقَدۡ عَلِمۡتَ مَا هٰٓؤُلَاۤءِ يَنۡطِقُوۡنَ‏   قَالَ اَفَتَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ مَا لَا يَنۡفَعُكُمۡ شَيۡـئًـا وَّلَا يَضُرُّكُمۡؕ‏  اُفٍّ لَّـكُمۡ وَلِمَا تَعۡبُدُوۡنَ مِنۡ دُوۡنِ اللّٰهِ​ؕ اَفَلَا تَعۡقِلُوۡنَ‏   قَالُوۡا حَرِّقُوۡهُ وَانْصُرُوۡۤا اٰلِهَتَكُمۡ اِنۡ كُنۡتُمۡ فٰعِلِيۡنَ‏   قُلۡنَا يٰنَارُ كُوۡنِىۡ بَرۡدًا وَّسَلٰمًا عَلٰٓى اِبۡرٰهِيۡمَۙ‏  وَاَرَادُوۡا بِهٖ كَيۡدًا فَجَعَلۡنٰهُمُ الۡاَخۡسَرِيۡنَ​ۚ‏  وَنَجَّيۡنٰهُ وَلُوۡطًا اِلَى الۡاَرۡضِ الَّتِىۡ بٰرَكۡنَا فِيۡهَا لِلۡعٰلَمِيۡنَ‏   وَوَهَبۡنَا لَهٗۤ اِسۡحٰقَ ؕ وَيَعۡقُوۡبَ نَافِلَةً​  ؕ وَكُلًّا جَعَلۡنَا صٰلِحِيۡنَ‏  وَجَعَلۡنٰهُمۡ اَـئِمَّةً يَّهۡدُوۡنَ بِاَمۡرِنَا وَاَوۡحَيۡنَاۤ اِلَيۡهِمۡ فِعۡلَ الۡخَيۡرٰتِ وَاِقَامَ الصَّلٰوةِ وَاِيۡتَآءَ الزَّكٰوةِ​ۚ وَكَانُوۡا لَـنَا عٰبِدِيۡنَ ۙ​ۚ‏  وَلُوۡطًا اٰتَيۡنٰهُ حُكۡمًا وَّعِلۡمًا وَّنَجَّيۡنٰهُ مِنَ الۡقَرۡيَةِ الَّتِىۡ كَانَتۡ تَّعۡمَلُ الۡخَبٰٓـئِثَ​ؕ اِنَّهُمۡ كَانُوۡا قَوۡمَ سَوۡءٍ فٰسِقِيۡنَۙ‏   وَاَدۡخَلۡنٰهُ فِىۡ رَحۡمَتِنَا​ ؕ اِنَّهٗ مِنَ الصّٰلِحِيۡنَ‏ 
(21:51) Surely We had bestowed wisdom upon Abraham even earlier, and We knew him well.53 (21:52) Recall,54 when he said to his father and his people: "What are these images to which you are devoutly clinging?" (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 (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 (21:58) Then he broke them all into pieces,57 sparing only the supreme one among them that they may possibly return to him.58 (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 (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 (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,61 and they said: "You know well that they do not speak." (21:66) Abraham said: "Do you, then, worship beside 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 (21:70) They had sought to do evil to him, but We caused them to be the worst losers, (21:71) and We saved him and Lot63 and brought him to the land upon which We had bestowed Our blessings for all the people of the world.64 (21:72) And We bestowed upon him Isaac and Jacob as an additional gift,65 making each of them righteous. (21:73) And We made them into leaders to guide people in accordance with Our command, and We inspired them to good works, and to establish Prayers and to give Zakah. They worshipped Us alone.66 (21:74) We bestowed upon Lot sound judgement and knowledge,67 and We delivered him from the city that was immersed in foul deeds. They were indeed a wicked people, exceedingly disobedient. (21:75) And We admitted him into Our mercy. Verily he was of the righteous.

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-Baqarah, 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.

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 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.

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.

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

57. This was that practical proof. In the absence of the priests and attendants, 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.

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.

60. The very sentence, “So ask them, if they can speak”, is a 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 as 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 a 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.

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.

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 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.

63. According to the Bible, Prophet Abraham (peace be upon him) had two brothers, Nahor and Haran; Prophet Lot was the son of Haran (Gen. 11:26), and he was the only person to believe in Prophet Abraham (peace be upon him). (Surah Al-Ankaboot, Ayat 26).

64. The blessed land refers to Syria and Palestine, which contains both material and spiritual blessings. It is one of the most fertile regions in the world. Moreover, it was blessed for two thousand years with more Prophets than any other region of the world.

65. That is, We made his son a Prophet and his grandson too.

66. This important event of the life of Prophet Abraham (peace be upon him) has found no mention whatever in the Bible. In fact nothing about his life in Iraq, his conflict with Nimrod, his father and the community at large, his efforts to eradicate idolatry, the incident of his being cast into the fire, which ultimately led to his forced exile from the country, is mentioned anywhere in the Bible. The Bible merely mentions his migration, and that too, in a manner as if a family was migrating from one country to another in search of livelihood. There is another interesting difference between the Quran and the Bible. According to the Quran, the father of Abraham, who was a mushrik, was foremost in tyrannizing over his son, but the Bible gives a different account, which is as follows.

Now these are the generations of Terah: Terah begat Abram, Nahor, and Haran; and Haran begat Lot. And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees. And Abram and Nahor took them wives: the name of Abram’s wife was Sarai; and the name of Nahor’s wife, Milcah the daughter of Haran, the father of Milcah, and the father of Iscah. But Sarai was barren; she had no child. And Terah took Abram his son, and Lot the son of Haran his son’s son, and Sarai his daughter in law, his son Abram’s wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and settled there. And the days of Terah were two hundred and five years: and Terah died in Haran. (Gen. 11:27-32).

Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee. And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing. And 1 will bless them that bless thee, and curse him that curseth thee and in thee shall all families of the earth be blessed. (Gen. 12: 1-3).

The Talmud, however, gives quite a few details about the life of Prophet Abraham (peace be upon him) about the period of his stay in Iraq, which are generally the same as given in the Quran, but there is a glaring discrepancy in some of the important events. In fact, one can clearly feel that the account given in the Talmud is full of heterogeneous and hypothetical things while the one given in the Quran is most clear and contains nothing unworthy of Prophet Abraham (peace be upon him). We reproduce below the account as given in the Talmud so that the reader may know the difference between the Quranic and Jewish versions. This will also remove the misunderstanding of those who think that the Quran has borrowed stories from the Bible or Jewish literature.

According to the Talmud: The wise men saw a large star in the sky on the night Abram was born and they advised Nimrod to kill the child born in the house of Terah. The King decided to kill the child but Terah hid his child and had a servant’s son killed in exchange. Terah thereupon hid his wife and child in a cave where they lived for ten years. In the 11th year Abram was taken by Terah to Noah, where he lived under the guidance of Noah and his son Shem for 39 years. During the same period Abram married his niece Sarai, who was 42 years his junior. (The Bible does not mention that Sarai was the niece of Abram; moreover, the difference in their ages is mentioned as ten years). (Gen. 11: 29, 17: 17).

The Talmud then says: Abram left Noah at the age of 50 and came back to his father. Here he found that his father was an idolatry and had twelve idols in the house according to the twelve months of the year. He tried to preach to his father against idolatry but when the latter did not listen to him, Abram one day broke all the idols in the house. Seeing this Terah went straight to Nimrod and complained that the son who was born in his house 50 years ago had misbehaved and broken the idols. He wanted the King’s verdict on this. Nimrod summoned Abram for interrogation, but the replies given by Abram were straight, terse and clear. Nimrod sent him to jail and then referred the matter to the council for a decision. The council decided that Abram should be burnt to death. A fire was accordingly prepared and Abram was cast into it. His brother and father-in-law Haran was also similarly cast into the fire. Haran was punished because Nimrod enquired of Terah as to why he had another child killed in place of Abram when he wanted to kill Abram on the day of his birth. Terah replied that this was done at the instigation of Haran. Nimrod accordingly let off Terah but threw Haran into the fire along with Abram. Haran was burnt to death instantly but people saw that Abram was walking unhurt through the flames. When Nimrod was informed of it, he witnessed it with his own eyes and cried out: O man of the God of Heaven, come out of the fire and stand before me. Thereupon, Abram came out and Nimrod became one of his believers and gave him many costly presents. After this, according to the Talmud, Abram stayed in Iraq for two more years when Nimrod saw a dreadful dream and the astrologers told him that the destruction of his empire would come through Abram and that he should, therefore, put him to death. Nimrod sent people to kill Abram but Abram came to know of the plot before hand through Eleazar, a slave presented to him by Nimrod himself. Abram accordingly fled and took refuge with Noah where Terah also met him off and on secretly. The father and the son at last decided to leave the country and Noah and his son Shem also approved of their plan. Accordingly, Terah along with his son Abram and his grandson Lot and his granddaughter and son’s wife Sarai, left Ur and went to Haran. (H. Polano: The Talmud Selections, London, pp. 30-42).

Can a reasonable person after reading this account of the Talmud ever imagine that this could be a source book for the story as given in the Quran?

67. The original Arabic word hukm is very comprehensive. It means judgment, wisdom and discretion, and authority from Allah. Ilm stands for the revealed knowledge of the truth. Thus, We bestowed hukm and ilm on Lot. We appointed Lot as a Prophet. (For the story of Lot, see (Surah Al-Aaraf, Ayats 80-84); (Suran Younus, Ayats 70-83); (Surah Al-Hijr, Ayats 57-74 )and the E.Ns there of).