Overview - Surah 14: Ibrahim (Abraham )
The basic theme of the Surah is Allah's guidance through His prophets. The purpose of this guidance is to take the people from darkness to light. Many people in the past had doubts about their prophets.They laughed at them and they threatened to kill them or expel them from their towns. However, the lasting word is the "good word." The Surah also mentions Prophet Ibrahim's prayer when he established the city of Makkah.
Sections:
- The purpose of the Qur'an is to lead humankind to light.
- Prophets and their people.
- Non-believers threatened the Prophets, but Allah's promise to the Prophets.
- Satan misleads the disbelievers in this world, but in the hereafter he would leave them in the lurch.
- The ingratitude of people
- Prophet Ibrahim's prayer for Makkah, for its people and for his own children
- Allah is aware of what the wrongdoers are doing, their respite and end.
The Surah derives its name from Ibrahim, the father of all prophets who came after him.
There are 52 ayat in this Surah.
Overview
| Total Ayat | 52 |
| Total Words * | 830 |
| Root Words * | 234 |
| Unique Root Words * | 4 |
| Makki / Madani | Makki |
| Chronological Order* | 72nd (according to Ibn Abbas) |
| Year of Revelation* | 11th year of Prophethood |
| Events during/before this Surah*
1st Pledge of Aqabah, Death of Abu Talib - Death of Khadijah - Stoning at Ta'if - al-Isra wal Mi'raj - Night Journey, Boycott of Banu Hashim Yr 3, Boycott of Banu Hashim Yr 2, Boycott of Banu Hashim Yr 1, 2nd Migration to Abyssinia, Physical beating and torture of some Muslims - 1st Migration of Muslims to Abyssinia, Public Invitation to Islam - Persecution of Muslims; antagonism - ridicule - derision - accusation - abuse and false propaganda., Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam , Revelation begins - Private Invitation to Islam
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| Events during/after still to occur*
2nd Pledge of Aqabah,,Migration from Makkah to Madinah - Building of Masjid Nabi in Madinah - Treaty with Jews of Madinah - Marriage of Prophet to Aishah,Change of Qiblah from Jerusalem to Makkah - Battle of Badr,Battle of Uhud,,Battle of Ahzab - Expedition of Banu Quraydhah,Treaty of Hudaiybiyah - Letters to Kings and Rulers,,Conquest of Makkah - Battle of Hunain,Hajj led by Abu Bakr - Expedition of Tabuk,Farewell Hajj by Prophet - Death of Prophet - End of Divine Revelation
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| Names of Prophets Mentioned
Nuh, Ibrahim, Ismail, Ishaq, Musa
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| Surah Index
Abraham, God (replaces humans with another) , Astronomy (celestial mechanics) (solar and lunar orbits), Charity, Commandments (general religious) , Disbelievers, Earth (changed into another earth) , Earth (rotation of) , Hell, History (study it) , Hydrology, Iblis, Isaac, Ishmael, Judgement (Day) , Ka’bah, Moses, Noah, Pharaoh, Prayer (of Abraham) , Prophet (prophecy in language of target population) , Prophet (purpose of) , Revelation, Sea, Ships, Thamud, Weather (rain) , Weather (wind)
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Theme 1: The fundamental message of all prophets is the same.
Theme 2: Allah, ‘He is the one who takes people out of the various levels darknesses into the Light through revelation.’
Its subject matter, namely faith, revelation and the divine message, God’s Oneness, resurrection, reckoning and reward permeate Makkan surahs. Just as every surah in the Qur’an has its distinctive character, this surah adopts a unique approach in presenting its material, with highlights and shading that accentuate the principles and issues it tackles. These may not be different from the principles and issues other surahs illustrate, but they are tackled here from a different angle so as to generate special effect and emphasis. Furthermore, certain aspects are added and others omitted, giving the reader and the listener the overall impression that they deal with new issues and principles. [Ref: Qutb, Fi Dhilal]
- The general ambience of the Surah derives from its name, Ibrahim, the father of all prophets who came after him. He was a blessed man, most grateful to God, most clement, tender-hearted, and devout. All the connotations of these attributes are felt throughout this Surah, in its main issues, general approach, mode of expression as also in its rhythm.
The surah begins with an outline of the mission of God’s Messenger and the book revealed to him: “This is a book which We have bestowed on you from on high so that you might bring forth all mankind, by their Lord’s leave, from darkness into the light, to the path of the Almighty, the One to whom all praise is due.” It concludes with the same point, highlighting the truth of God’s oneness which is at the heart of the divine message: “This is a message to all mankind. Let them be warned thereby, and let them know that He is the One and only God. Let those who are endowed with insight take heed.”
Manuscripts / Inscriptions
8th Century AH
8th Century AH
1141 AH 1763 CE
1141 AH 1763 CE
17th Century
17th Century
18th Century
18th Century
17th Century
17th Century
3rd /4th Century Hijrah
3rd /4th Century Hijrah
1st Century Hijrah (7th Century CE)
1st Century Hijrah (7th Century CE)
1st Century Hijrah
1st Century Hijrah
Surah Yunus, Hud, Yusuf and now Ibrahim begin the Surah with the letters Alif Lam Ra. The following surah, al-Hijr will also begin with the same letters.
Total Word Count per Ayat (shows how many words per Ayat) = 4* | ||
| # | Root Word | Frequency in Surah | Frequency in Qur'an |
|---|---|---|---|
| 1. | أ ل ه | 38 | 2851 |
| 2. | ر ب ب | 17 | 980 |
| 3. | ٱلَّذِى | 15 | 1464 |
| 4. | ق و ل | 15 | 1722 |
| 5. | إِلَىٰ | 12 | 742 |
| 6. | أ ر ض | 11 | 461 |
| 7. | ر س ل | 10 | 513 |
| 8. | ق و م | 10 | 660 |
| 9. | ظ ل م | 9 | 315 |
| 10. | س م و | 9 | 381 |
| Root Word | Frequency in Surah |
Frequency in Qur'an |
|---|---|---|
| أ ل ه | 38 | 2851 |
| ر ب ب | 17 | 980 |
| ٱلَّذِى | 15 | 1464 |
| ق و ل | 15 | 1722 |
| إِلَىٰ | 12 | 742 |
| أ ر ض | 11 | 461 |
| ر س ل | 10 | 513 |
| ق و م | 10 | 660 |
| ظ ل م | 9 | 315 |
| س م و | 9 | 381 |
It appears from the tone of this Surah that it belongs to a group of Surahs which were revealed during the last stages of the Makkan period. For instance ayah 13: “And those who disbelieved said to their messengers, “We will surely drive you out of our land, or you must return to our religion.” So their Lord inspired to them, “We will surely destroy the wrongdoers.” clearly indicates that the persecution of the Muslims was most intense at the time of the revelation of this Surah and that the people of Makkah were bent on expelling the Muslims, just like the disbelievers of the former Prophets.
- Allah never sent a Rasool [Messenger] for the guidance of a nation except one who spoke the language of those people.
- If every human being becomes a disbeliever, it makes no difference to Allah.
- The message of all Prophets and Messengers was the same.
- Allah increases his blessings if a person shows gratitude.
- Allah has based the creation of the heavens and the earth on Truth.
- Shaitan has no power except to seduce human beings.
- Greeting in paradise will be "Assalam-u-Alaikum" which means: "peace be upon you."
- A quotation from the prayers of the Prophet Ibrahim which the Prophet Muhammad (pbuh) made a part of Muslims' daily Salah (prayers).
Tafsir Zone
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Overview (Verses 9 - 11) The Dialogue between Messengers and Unbelievers Moses continues with his reminders, but now he no longer features in the scene painted in the sūrah. Instead, a picture is drawn of the raging battle between the community that follows the Prophets and jāhiliyyah society which denies the messengers and their messages alike. This is a remarkable aspect of the refined style of the Qur’ān which brings the scene alive, transforming it from a historical one that someone is reporting to an immediate one that we see in front of our eyes, able to listen to the people in it as they talk, and notice all their actions and reactions. In this panoramic scene, all limitations of time and space are done away with. Have you not received accounts of what befell those who lived before you? The people of Noah, the `Ād, and Thamūd, and those who came after them? None knows them all but God. Their messengers came to them with clear evidence of the truth, but they put their hands to their mouths, and said: ‘We disbelieve in that with which you have been sent, and we are in grave doubt about that to which you call us.’ (Verse 9) This reminder is made by Moses, but as he goes behind the scenes the sūrah continues with its account of what happened to God’s messengers and messages during all periods of history, and the confrontation between them and jāhiliyyah in its different states and societies, and the fate of those who denied these messages. It is as if Moses is a narrator who begins with a reference to the main events of a great history, before leaving its players to take over and enact that history, and say whatever they wish. This method of narrating a story or historical account is often employed in the Qur’ān. It serves to bring the historical account alive. We see here God’s noble messengers following one another, and confronting all mankind who had given in to jāhiliyyah. The gaps between generations and communities disappear, while the great truths stand out without being tied to a specific time or place. “Have you not received accounts of what befell those who lived before you? The people of Noah, the `Ād, and Thamūd, and those who came after them? None knows them all but God.” (Verse 9) Thus, they are numerous. There were many other such communities than those mentioned in the Qur’ān, who lived during the intervening period between the time of Thamūd and that of Moses. The sūrah does not give any details of them, because there is complete unity in the message preached by all prophets, and a unity in the reaction to it. “Their messengers came to them with clear evidence of the truth.” (Verse 9) That evidence is absolutely clear, giving no room for confusion by anyone with undistorted faculties of understanding. “But they put their hands to their mouths, and said: ‘We disbelieve in that with which you have been sent, and we are in grave doubt about that to which you call us.” (Verse 9) They put their hands to their mouths as does he who wishes to change the pitch of his voice so that it can be heard at a distance. He moves his hand in front of his mouth as he raises his voice, and this causes the sound to break and be heard from afar. The sūrah paints this movement in order to indicate the fact that they were outspoken in their denial of the divine message. Furthermore, they make such an impolite movement to reassert their open rejection of the faith. Since what the messengers call for is belief in God’s oneness, and His being the only Lord of mankind and the whole universe, casting doubts on this clear truth sounds extremely odd and peculiar. This truth is self-evident, easily recognized by human nature, and repeatedly confirmed by numerous signs that can be seen everywhere in the universe. Hence, the messengers are horrified at such doubting, pointing to the heavens and the earth as witnesses: “Said the messengers sent to them: ‘Can there be any doubt about God, the Originator of the heavens and the earth?” (Verse 10) Everything in the heavens and the earth testifies to the truth of God being the Creator and Originator of all. How can there be any doubt about Him? The messengers say this because the heavens and the earth are two very clear signs of God’s existence. A mere reference to them is sufficient to quickly help any straying person come back to his senses. The messengers do not add anything to this quick reference, as they know it to be sufficient. Instead, they go on to point out God’s grace to mankind, as He calls on them to believe, and gives them respite while they reflect and begin to take action to avert His punishment. “Said the messengers sent to them: ‘Can there be any doubt about God, the Originator of the heavens and earth? He calls you, so that He may forgive you your sins.’“ (Verse 10) The call is originally to believe in God, and that leads to the forgiveness of sins. However, the sūrah then makes the call a direct one for forgiveness so that God’s grace and blessings are brought out in sharp relief. In such a context, it is especially odd that people adopt such a negative attitude. “He calls you, so that He may forgive you your sins and grant you respite for an appointed term.” (Verse 10) With this call to forgiveness, God does not demand an immediate positive response, nor does He inflict His punishment immediately when they make their first rejection. He grants them another favour by giving them a period of grace, either for a time He sets in this life or to the Day of Reckoning. During this respite they may reflect on various signs and indicators, and on the messengers’ warnings. Such respite is an act of grace, considering their negative response to His call. Yet those ignorant people revert to their baseless objection: “They replied: ‘You are but mortals like ourselves. You want to turn us away from what our forefathers used to worship.’“ (Verse 10) Human beings should have been proud at God’s selection of one of their number to bring them His message. Instead they object to this choice and make of it grounds for suspecting the validity of the message. They claim that what the messengers call on them to believe in is a mere wish to turn them away from what their forefathers worshipped. They do not bother to ask themselves why the messengers should wish to turn them away from that. All ignorant societies are rigid. Hence people of such societies do not reflect on the true nature of what their forefathers worshipped, and why they objected to such false deities. Nor do they think about the nature of the new call. Instead, they ask for a miracle to force them to believe. “Bring us, then, a clear proof” (Verse 10) The messengers do not deny their human status. On the contrary they confirm it, but they draw their attention to the favours God gives when He chooses human messengers and gives them what they need in order to be fully equipped to discharge their great duty: “Their messengers replied: ‘We are indeed but mortals like yourselves. But God bestows His grace on whomever He wills of His servants.’“ (Verse 11) The phrase, ‘bestows His grace,’ is used here so that the dialogue fits in harmoniously with the general atmosphere of the sūrah. It is an atmosphere generated by speaking about God’s grace which He bestows on whomever He chooses of His servants. His grace is limitless. It is not granted only to God’s messengers, but rather affects humanity as a whole. For mankind has been honoured by the choice of one of its number to undertake this great task of receiving a message from on high. It is also a special favour granted to mankind, so that they can come out of darkness into the light. Their faculties of reception and understanding are reawakened so as to resume an active life after a long state of stagnation akin to death. But the greatest aspect of divine grace bestowed on mankind is that they are saved from submission to others, which means humiliation and servitude to mortals like themselves. |
Ibn Kathir (English)
Sayyid Qutb
Sha'rawi
Al Jalalain
Mawdudi
الطبري - جامع البيان
ابن كثير - تفسير القرآن العظيم
القرطبي - الجامع لأحكام
البغوي - معالم التنزيل
ابن أبي حاتم الرازي - تفسير القرآن
ابن عاشور - التحرير والتنوير
ابن القيم - تفسير ابن قيّم
السيوطي - الدر المنثور
الشنقيطي - أضواء البيان
ابن الجوزي - زاد المسير
الآلوسي - روح المعاني
ابن عطية - المحرر الوجيز
الرازي - مفاتيح الغيب
أبو السعود - إرشاد العقل السليم
الزمخشري - الكشاف
البقاعي - نظم الدرر
الهداية إلى بلوغ النهاية — مكي ابن أبي طالب
القاسمي - محاسن التأويل
الماوردي - النكت والعيون
السعدي - تيسير الكريم الرحمن
عبد الرحمن الثعالبي - الجواهر الحسان
السمرقندي - بحر العلوم
أبو إسحاق الثعلبي - الكشف والبيان
الشوكاني - فتح القدير
النيسابوري - التفسير البسيط
أبو حيان - البحر المحيط
البيضاوي - أنوار التنزيل
النسفي - مدارك التنزيل
ابن جُزَيّ - التسهيل لعلوم التنزيل
علي الواحدي النيسابوري - الوجيز
السيوطي - تفسير الجلالين
المختصر في التفسير — مركز تفسير
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Overview (Verses 9 - 11) The Dialogue between Messengers and Unbelievers Moses continues with his reminders, but now he no longer features in the scene painted in the sūrah. Instead, a picture is drawn of the raging battle between the community that follows the Prophets and jāhiliyyah society which denies the messengers and their messages alike. This is a remarkable aspect of the refined style of the Qur’ān which brings the scene alive, transforming it from a historical one that someone is reporting to an immediate one that we see in front of our eyes, able to listen to the people in it as they talk, and notice all their actions and reactions. In this panoramic scene, all limitations of time and space are done away with. Have you not received accounts of what befell those who lived before you? The people of Noah, the `Ād, and Thamūd, and those who came after them? None knows them all but God. Their messengers came to them with clear evidence of the truth, but they put their hands to their mouths, and said: ‘We disbelieve in that with which you have been sent, and we are in grave doubt about that to which you call us.’ (Verse 9) This reminder is made by Moses, but as he goes behind the scenes the sūrah continues with its account of what happened to God’s messengers and messages during all periods of history, and the confrontation between them and jāhiliyyah in its different states and societies, and the fate of those who denied these messages. It is as if Moses is a narrator who begins with a reference to the main events of a great history, before leaving its players to take over and enact that history, and say whatever they wish. This method of narrating a story or historical account is often employed in the Qur’ān. It serves to bring the historical account alive. We see here God’s noble messengers following one another, and confronting all mankind who had given in to jāhiliyyah. The gaps between generations and communities disappear, while the great truths stand out without being tied to a specific time or place. “Have you not received accounts of what befell those who lived before you? The people of Noah, the `Ād, and Thamūd, and those who came after them? None knows them all but God.” (Verse 9) Thus, they are numerous. There were many other such communities than those mentioned in the Qur’ān, who lived during the intervening period between the time of Thamūd and that of Moses. The sūrah does not give any details of them, because there is complete unity in the message preached by all prophets, and a unity in the reaction to it. “Their messengers came to them with clear evidence of the truth.” (Verse 9) That evidence is absolutely clear, giving no room for confusion by anyone with undistorted faculties of understanding. “But they put their hands to their mouths, and said: ‘We disbelieve in that with which you have been sent, and we are in grave doubt about that to which you call us.” (Verse 9) They put their hands to their mouths as does he who wishes to change the pitch of his voice so that it can be heard at a distance. He moves his hand in front of his mouth as he raises his voice, and this causes the sound to break and be heard from afar. The sūrah paints this movement in order to indicate the fact that they were outspoken in their denial of the divine message. Furthermore, they make such an impolite movement to reassert their open rejection of the faith. Since what the messengers call for is belief in God’s oneness, and His being the only Lord of mankind and the whole universe, casting doubts on this clear truth sounds extremely odd and peculiar. This truth is self-evident, easily recognized by human nature, and repeatedly confirmed by numerous signs that can be seen everywhere in the universe. Hence, the messengers are horrified at such doubting, pointing to the heavens and the earth as witnesses: “Said the messengers sent to them: ‘Can there be any doubt about God, the Originator of the heavens and the earth?” (Verse 10) Everything in the heavens and the earth testifies to the truth of God being the Creator and Originator of all. How can there be any doubt about Him? The messengers say this because the heavens and the earth are two very clear signs of God’s existence. A mere reference to them is sufficient to quickly help any straying person come back to his senses. The messengers do not add anything to this quick reference, as they know it to be sufficient. Instead, they go on to point out God’s grace to mankind, as He calls on them to believe, and gives them respite while they reflect and begin to take action to avert His punishment. “Said the messengers sent to them: ‘Can there be any doubt about God, the Originator of the heavens and earth? He calls you, so that He may forgive you your sins.’“ (Verse 10) The call is originally to believe in God, and that leads to the forgiveness of sins. However, the sūrah then makes the call a direct one for forgiveness so that God’s grace and blessings are brought out in sharp relief. In such a context, it is especially odd that people adopt such a negative attitude. “He calls you, so that He may forgive you your sins and grant you respite for an appointed term.” (Verse 10) With this call to forgiveness, God does not demand an immediate positive response, nor does He inflict His punishment immediately when they make their first rejection. He grants them another favour by giving them a period of grace, either for a time He sets in this life or to the Day of Reckoning. During this respite they may reflect on various signs and indicators, and on the messengers’ warnings. Such respite is an act of grace, considering their negative response to His call. Yet those ignorant people revert to their baseless objection: “They replied: ‘You are but mortals like ourselves. You want to turn us away from what our forefathers used to worship.’“ (Verse 10) Human beings should have been proud at God’s selection of one of their number to bring them His message. Instead they object to this choice and make of it grounds for suspecting the validity of the message. They claim that what the messengers call on them to believe in is a mere wish to turn them away from what their forefathers worshipped. They do not bother to ask themselves why the messengers should wish to turn them away from that. All ignorant societies are rigid. Hence people of such societies do not reflect on the true nature of what their forefathers worshipped, and why they objected to such false deities. Nor do they think about the nature of the new call. Instead, they ask for a miracle to force them to believe. “Bring us, then, a clear proof” (Verse 10) The messengers do not deny their human status. On the contrary they confirm it, but they draw their attention to the favours God gives when He chooses human messengers and gives them what they need in order to be fully equipped to discharge their great duty: “Their messengers replied: ‘We are indeed but mortals like yourselves. But God bestows His grace on whomever He wills of His servants.’“ (Verse 11) The phrase, ‘bestows His grace,’ is used here so that the dialogue fits in harmoniously with the general atmosphere of the sūrah. It is an atmosphere generated by speaking about God’s grace which He bestows on whomever He chooses of His servants. His grace is limitless. It is not granted only to God’s messengers, but rather affects humanity as a whole. For mankind has been honoured by the choice of one of its number to undertake this great task of receiving a message from on high. It is also a special favour granted to mankind, so that they can come out of darkness into the light. Their faculties of reception and understanding are reawakened so as to resume an active life after a long state of stagnation akin to death. But the greatest aspect of divine grace bestowed on mankind is that they are saved from submission to others, which means humiliation and servitude to mortals like themselves. |
- Surah 14. Ibrahim - Saad al Ghamidi https://www.youtube.com/watch?v=DPRsz_Iw8bU&index=14&list=PLhM2xiAUdw2cAqW_o3zZkbhJNw0bnaBZN
- Surah 14. Ibrahim Mahmoud Khalil Al Hussary https://www.youtube.com/watch?v=TxZbof59L1o&list=PLxpAkjlGauHfMFWX22VZWOKpzjr-vH_BM&index=14
- Surah 14. Ibrahim Muhammad Al Luhaydan https://www.youtube.com/watch?v=ovTJIzV3Kno&list=PLxpAkjlGauHfKAYuQLRNAZomoezhfhRZe&index=14
- Surah Ibrahim Idris Akbar https://www.youtube.com/watch?v=ocfxEeDdwlc
- Surah 14. Ibrahim muhammad Minshawi https://www.youtube.com/watch?v=lGwOA_GK3Gk&index=14&list=PLxpAkjlGauHdUcO_uc-8F8J2NUQRDZjPG
