In the Name of God, the Merciful, the Beneficent
We formerly bestowed on Abraham his consciousness of what is right, and We were aware of him when he said to his father and his people, “What are these images to which you are so devoted?”
They answered: “We found our forefathers worshiping them.”
Said he: “Indeed, you and your forefathers have been in evident error.”
They asked: “Is it the truth you are preaching to us? Or are you one who jests?”
He replied: “Indeed, your Lord is the Lord of the Heavens and the Earth, He who has brought them into being. And I am a witness to this (truth.)
“By God, I shall most certainly bring about the downfall of your idols when you have turned your backs and gone away!”
So he broke the idols to pieces, (all) except for the biggest of them, so that they might return to him. (The Prophets: 21: 51-58)
Our commentary last week concentrated on the brief reference in this Surah to the story of Moses and Aaron, and their book, the Torah, described as a criterion, guiding light and a reminder for the God-fearing. Following that the Surah provides a full account of an episode of the story of Prophet Abraham, the Arabs’ first grandfather who built the Ka’aba.
The episode narrated here is that of Abraham’s message, given in a sequence of scenes with some short gaps in between. It starts with mentioning the fact that Abraham was initially given a sense of what is right, which here means God’s oneness. In fact, it is the most important aspect of guidance which is clearly understood here as the referent of the phrase, “what is right”: “We formerly bestowed on Abraham his consciousness of what is right, and We were aware of him when he said to his father and his people, ‘What are these images to which you are so devoted’?” This means that God has given Abraham his sense of what is right, knowing his aptitude to bear the trust given to God’s messengers.
“He said to his father and his people, ‘What are these images to which you are so devoted’?” The way he put this question is indicative of his sharp sense of what is right. He gave those stones and wooden shapes their true names, “images”. He did not call them “deities”. Indeed, he stated his disapproval of their worship of those images, using a word, “devoted”, which indicates a permanent action. Needless to say, those people did not devote all their time to worshiping those idols, but they attached to them great respect. This is, then, devotion in an abstract sense. The way he put the question, describing them as permanent devotees to those idols, indicates that he considered their action totally absurd.
They defend their action by saying: “We found our forefathers worshiping them.” This answer indicates that they were in a stone-like inflexible state of mind that chained them to their absurd traditions. Far were they from freedom of thought, reflection and proper evaluation of things and situations which belief in God generates as it breaks the chains of imaginary and traditional sanctities and baseless traditions.
“Said he: ‘Indeed, you and your forefathers have been in evident error’.” That such images were worshiped by their fathers could not impart to them any value which they did not have. Nor could it have given them any undeserved sanctity. Real value is not derived from giving forefathers an elevated status and following in their footsteps. It is the result of proper, free and objective judgment.
When Abraham confronted them with such objectivity in evaluation and openness in judgment, they started asking: “Is it the truth you are preaching to us? Or are you one who jests?” It is a question that may be asked only by a person who is unsure of his own beliefs, because he never questioned them to make sure that they are right. At the same time, both his thinking and his soul are impaired by the myths and traditions he has thoughtlessly accepted. As such, he is uncertain about anything. But worship must rely only on certainty, not mere myths that are supported by no real evidence. This is the state of loss that engulfs those who do not believe in a faith based on the clear truth of God’s oneness that brings mind and conscience into perfect coherence and harmony.
Abraham, on the other hand, enjoys a state of complete certainty. He knows his Lord. His thoughts are full of the truth of His oneness. Hence, he says with absolute certainty: “Indeed, your Lord is the Lord of the Heavens and the Earth, He who has brought them into being. And I am a witness to this (truth.)” He is the Lord of man, Heavens and Earth: a single Lord who is the Creator of all. Indeed, creation and Lordship are two qualities that go hand in hand. Such is the straight and clear faith. It is totally different from what unbelievers think when they claim that there are several deities, recognizing that none of them creates except God, the only Creator. Yet they worship those deities knowing that they create nothing.
Abraham reiterates his certainty like a witness testifying to a situation over which he has no doubt whatsoever: “I am a witness to this truth.” Abraham has not witnessed the creation of the Heavens and Earth, nor did he witness his own creation, or that of his people. But the matter is so clear that true believers testify to it with absolute certainty. Everything in the universe confirms the oneness of the Creator who controls all. Moreover, every particle in man’s constitution appeals to him to acknowledge this truth, as well as the unity of the law that governs the whole universe and conducts its affairs.
Abraham follows that with a declaration he makes to his people that he is intent on doing something to their deities: “By God, I shall most certainly bring about the downfall of your idols as soon as you have turned your backs and gone way!” But he leaves his intent unclear, without spelling it out. The Surah does not mention what reply did his people give, because they relied on their feeling that a man like Abraham could do their deities no harm. Hence, they left him and went away.
But Abraham went ahead with what he intended: “So he broke the idols to pieces, (all) except for the biggest of them, so that they might return to him.” Thus, the idols which were the subject of worship were turned into small, broken pieces of stones and wood. But Abraham left the biggest one untouched to see the reaction of his people when they discover what has happened.
Next week, we will pick up the story of the broken idols and the confused people.
