16. Surah An-Nahl

Commentary What is 'good life'? According to the majority of commentators, the expression 'good life' used here means a pure and pleasing life in the present world while some Tafsir authorities have taken it to mean life in the Hereafter. And a closer look at the explanation given by the majority would also show that it does not mean that such a person will never encounter poverty or sickness. Instead, it means that a believer - even if he ever faces poverty or pain - has two things with him which shield him from becoming disturbed. First comes his habit of remaining content with the available (qana’ ah), the hallmark of a simple life. This thing works in straitened circumstances as well. Secondly, there is this belief of his, the belief that he is going to receive the great and eternal blessings of the Hereafter in return for whatever poverty or pain he has suffered from. Poised counter to this is the condition of a disbeliever and sinner. If such a person faces poverty and pain, he has nothing to hold him together and give him solace and comfort. In this state, he is likely to lose his sanity, even think of committing suicide. And in case he was affluent, his greed would not let him sit peacefully. When the drive for more wealth makes him a millionaire, the dreams of becoming a billionaire would keep spoiling his peace. As for righteous believers, says Ibn ` Atiyyah, Allah Ta’ ala blesses them with a life full of pleasure, contentment and gracefulness right here in this world as well, something that never changes whatever the condition. That their life will be graceful while they enjoy health and ex-tended means is all too obvious, particularly so on the ground that they just do not have the greed to keep their wealth increasing unnecessarily, an urge that keeps harassing one under all circumstances. And even if they have to face lean days or sickness of some sort, they always have a strong support to fall back on. They are perfect believers in the promises made by Allah. They have strong hopes of seeing ease after hardship and comfort after pain. These strengths never let their life become grace-less. It is like the work of a farmer who has made his farm ready for crops. No matter how much pain he takes in working to see his crops grow, yet he welcomes all that for the sake of the comfort he is going to have. In a short time, he is certain, he is going to have the best of return for what he has done. A businessman or a wage earner would do the same. They would face all sorts of hardship in their job, even a little disgrace once in a while. But, they brave through everything and remain happy and hopeful. They believe that their business will bring profit and their job, a salary. The believer too believes that he is getting a return for every hardship and when comes the life of the Hereafter, his return for every hardship will come to him in the form of blessings that are great and everlasting. As for the life of the present world, it is not such a big deal as compared to that of the Hereafter. Therefore, a believer finds it easy to remain patient against worldly variations in living conditions. Thus, these conditions never make a believer suffer from anxiety, apprehension and boredom. This is the 'good life' a believer is blessed with in cash, on the spot, right here in this world.

Sequence of Verses Emphasis was laid in previous verses over the fulfillment of the covenant with Allah following which stated there was the importance and desirability of acting righteously in one's life. That one neglects to follow these commandments happens because of Shaitanic instigations. Therefore, this verse teaches us to seek protection against Satan, the accursed - something needed in every good deed. But, it will be noticed that it has been mentioned particularly with the recitation of the Qur’ an. One reason for this particularization could also be that the recitation of the Qur'an is an act so unique that the Satan himself runs away from it. As said poetically: دیوبگر یزدازاں قوم کہ قرآں خوانند Shaitan bolts from people who recite the Qur’ an! Then, there are specified Verses and Chapters which have been-tested and they produce the desired result in removing the traces of Shaitanic inputs particularly. That they are effective and beneficial stands proved from definite textual authorities (nusus) - Bayan al-Qur'an. Despite this factor, when came the command to seek protection from the Satan in conjunction with the recitation of the Qur’ an, it becomes all the more necessary with other deeds. In addition to that, there is always the danger of Shaitanic instigations intruding into the recitation of the Qur’ an itself. For instance, one may-fall short in observing the etiquette due during the recitation or that it remains devoid of the essential spirit of deliberation, thinking, submission and humbleness. So, for this too, it was deemed necessary that protection from Shaitanic instigations should be sought (Ibn Kathir, Mazhari and others). Commentary In the preface of his Tafsir, Ibn Kathir has said: Human beings have two kinds of enemies. The first ones come from their own kind, like the general run of disbelievers. The other kind is that of the Jinn who are diabolic and disobedient. Islam commands defence against the first kind of enemy through Jihad involving fighting and killing. But, for the other kind, the command is limited to the seeking of protection from Allah only. The reason is that the first kind of enemy happens to be homogenous. Its attack comes openly, visibly. Therefore, fighting and killing in Jihad against such an enemy was made obligatory. As for the , enemy of the Satanic kind, it is not visible. Its attack on humankind does not take place frontally. Therefore, as a measure of defence against such an enemy, the seeking of the protection of such a Being has been made obligatory that no one is able to see, neither the humankind, nor the Satan. Then, there is that subtle expediency in entrusting the defence against Satan with Allah. Is it not that one who stands subdued by the Satan is actually rejected and deserving of punishment in the sight of Allah? Quite contrary to this is the case of the humanoid enemy of human beings, that is, the disbelievers. If someone is subdued or killed while con-fronting them, he becomes a martyr (shahid), and deserving of reward from Allah (thawab) ! Therefore, when one confronts an enemy of human beings with all his strength, it turns out to be nothing but beneficial, no matter what the circumstances - either he would prevail over the enemy and put an end to his power, or would himself embrace shahadah (martyrdom in the way of Allah) and deserve the best of returns with Him. Related Rulings (masa'il) 1. The reciting of: اعوذ باللہ من الشیطان الرجیم (a udhu bil-lahi minash-shaitanir-rajim: I seek protection with Allah from Shaitan, the accursed) before initiating the recitation of the Qur'an stands proved from the Holy Prophet ﷺ in order that the command given in this verse is carried out. But, not doing it occasionally also stands proved from authentic (sahih) ahadith. Therefore, the majority of Muslim scholars have not classed this injunction as obligatory (wajib). Instead, they have declared it to be Sunnah, a position on which Ibn Jarir al-Tabari has reported a consensus (ijma`) of the scholars of the Muslim community. As for Hadith narratives carrying the word and deed of the Holy Prophet ﷺ ، whether those of reciting: اعوذ باللہ (a’ udhu bil-lah) under most conditions or those of not reciting under some, all these have been mentioned exhaustively by Ibn Kathir at the beginning of his Tafsir. 2. Should ta'awwudh (تَعَوُّذ) that is, اعوذ باللہ 'a۔ udhu bil-lah', be recited only at the beginning of the first raka'ah while in Salah, or should it be done at the beginning of every raka'ah? Views of leading Muslim jurists differ in this matter. According to the great Imam Abu Hanifah JI it should be recited only in the first raka'ah while Imam Shafi` i (رح) declares its recitation at the beginning of every raka'ah as commendable (mustahabb). Arguments given by both have been presented in Tafsir Mazhari with full elaboration. (p. 49, v. 5) 3. While reciting the Qur'an - whether in Salah or out of it - the saying of اعوذ باللہ 'a`-udhu bil-lah' is a Sunnah. The rule applies to both situations equally. But, after it has been said once, one may go on reciting as much as one wishes to, for the same single ta'awwudh (said at the beginning) is sufficient. Yes, if one abandons the recitation in the middle, gets busy with some mundane chore and then resumes it all over again, one should reinitiate the recitation by saying 'a’ udhu bil-lah' and 'bismillah' once again at that time. 4. Saying 'a’ udhu bil-lah' before reading any word or book other than the Qur'an is not a Sunnah. There, one should recite only bismillah. (Al-Durr al-Mukhtar, Shami) However, the Hadith teaches the saying of ta'awwudh during other things done and situations faced. For example, when someone gets very angry - so says the Hadith - the heat of the anger goes away by saying: اعوذ باللہ من الشیطان الرجیم (a`-udhu bil-lahi minash-shaitanir rajim: I seek protection with Allah from Shaitan, the accursed). (Ibn Kathir) It also appears in Hadith that, before going to the toilet, saying: للھُمَّ اَعُوذُ باللہ مِن الخبُثِ وَ الخّبّایٔث (Allahumma adhu bika minal-khubuthi wal-khabaith) 0 Allah, I seek protection with you from the foul and the impure is commendable (mustahabb). (Shami)

The way of Faith and Trust in Allah is the way of freedom from the power and control of the Shaitan Verses 99 and 100 make it clear that Allah Ta’ ala has not given the Shaitan the kind of power which would disarm any human being and compel him to become helpless and take to evil. So, should one opt for not using his capability of choice and control because of sheer carelessness or some selfish motive, then, this would be his own fault. Therefore, it was said that people who have faith in Allah and who, rather than trust their will power in their states and actions, place their ultimate trust in Allah Ta’ ala for He is the One who gives us the ability to do everything good and also the One who shields us from everything evil. The Shaitan cannot possess and dictate such people. Of course, those who elect to befriend none but the Shaitan because of their selfish motives, particularly like things about him and go about associating others in the pristine divinity of Allah Ta` ala, then, the Shaitan is all over them, in possession, in control, and would not let them go towards anything good while, in every evil, they are right in front. The same subject has been taken up in verse 42 of Surah al-Hijr where Allah Ta’ ala has Himself refuted the claim of the Shaitan by saying: إِنَّ عِبَادِي لَيْسَ لَكَ عَلَيْهِمْ سُلْطَانٌ إِلَّا مَنِ اتَّبَعَكَ (Surely, My servants [ are such that ] you have no power over them - except [ over ] the one who follows you from among the astray - 15:42).

Sequence of Verses In the previous verse (98), there was an instruction to say اَعُوذ بِاللہ 'a udhu bil-lah' (I seek protection with Allah) while reciting the Qur’ an which indicates that the Shaitan puts scruples in the heart when one recites the Qur'an. In the verses cited above, there is a refutation of such Satanic instigations.

Commentary From the first verse (106) comes the religious ruling about a person who has been compelled to utter a word of infidelity (kufr) under the threat that he would be killed if he did not do that. If he feels that, in all likelihood, the people threatening him have full capability of doing just that, then, this is a state of duress. If he were to utter some word of disbelief verbally - but, with a heart firm on Faith, a heart that shuns saying what is false and evil - then, there is no sin on him, nor will his wife become unlawful for him. (Qurtubi, Mazhari). This verse was revealed about the noble Sahabah who were arrested by the Mushriks. Their disbelieving captors had told them that they must return to infidelity failing which they would be killed. Those so arrested were Sayyidna ` Ammar ؓ ' and his parents, Sayyidna Yasir and Sayyidah Sumayyah and Sayyidna Suhaib, Bilal and Khabbab ؓ . Out of these, Sayyidna Yisir and his wife, Sayyidah Sumayyah ؓ ، totally refused to utter any word of disbelief. Sayyidna Yasir ؓ was killed while Sayyidah Sumayyah ؓ ، was tied in between two camels who were made to run which tore her apart in two separate body parts. This was how she met her shahadah (martyrdom in the way of Allah). And these are the same two blessed souls who were the first to meet their shahadah for the sake of Islam. Similarly, Sayyidna Khabbab ؓ totally refused to utter any word of disbelief and it was in perfect peace that he accepted the fate of being killed by the disbelievers. Out of the remaining, Sayyidna ` Ammar ؓ went by making a mere verbal declaration of his disbelief in the face of such a danger to his life, but his heart was perfectly satisfied and firmly set upon his Faith. Once he was released by the enemy, he presented himself before the Holy Prophet ﷺ and narrated this event with great pain. The Holy Prophet ﷺ asked him, "when you were making this statement, what was going on in your heart?" He submitted, "As for my heart, it was at peace and firmly set on my Faith." The Holy Prophet ﷺ put him at rest by telling him that he was not to face any punishment for that. It was in confirmation of this verdict by him that the present verse was revealed. (Qurtubi, Mazhari) The Definition of ikrah or Compulsion Literally, Ikrah means using threat or violence to force a person to act against his or her will. Then, it has two degrees. In the first degree of Ikrah, one is not willing by heart to do something, but is also not that denuded of choice and volition to say no. In the terminology of Muslim jurists, this is known as اِکراہ غیر ملجیء (ikrah ghayr mulji': state of compulsion not forced actually). Under such duress, saying any word of disbelief (kufr) or doing something unlawful (haram) does not become permissible. However, there are some supplementary injunctions which do re-lease some adverse effects even against this situation. Relevant details appear in Books of Fiqh. In the second degree of Ikrah, one is just sucked out of all choice so much so that should he fail to carry out the order of the perpetrators of this coercion (Ikrah), he would be killed or some of his organ is amputated. This, in the terminology of Muslim jurists, is called Ikrah Mulji' which means a compulsion which makes one totally choice-less and helpless. When under the state of such duress, the mere verbalization of the word of disbelief - subject to the condition that one's heart is firm and at peace with Faith - is permissible. Similarly, short of killing another human being, should one be coerced to do some other unlawful deed, it will bring no sin to commit that unlawful act. But, the concessions given in both kinds of Ikrah are subject to a condition that the coercer threatening to do what he says he will do should actually be capable of doing just that, and the coerced should have the overwhelming likelihood that should he fail to oblige him, he would go ahead and definitely do what he is threatening to do. Related Ruling There are two kinds of transactions. (1) Those in which the transaction can be effected only by mutual consent and heartfelt willingness of the parties, like sale, gift, etc. There is the definitive authority of the Holy Qur۔ an to this effect. The Holy Qur'an says, لَا تَأْكُلُوا أَمْوَالَكُم بَيْنَكُم بِالْبَاطِلِ إِلَّا أَن تَكُونَ تِجَارَ‌ةً عَن تَرَ‌اضٍ مِّنكُمْ "Do not eat up the wealth of others, unless there is a trade with mutual consent" (4:29) And then it appears in Hadith: لَا یَحِلُّ مَالُ امرِءً مُسلمً اِلَّا بِطِیبِ نَفپسً مِّنہُ The wealth and property of a Muslim does not become lawful unless it be with a whole-hearted pleasure from the person. If such transactions were to be arranged and executed under duress (with Ikrah), they have no validity in the sight of the Shari` ah of Islam. In normal practice, once the person concerned comes out of the state of Ikrah (compulsion, duress), he will have the option to reassess the sale or gift done under duress and exercise his free will to retain or cancel it. Then there are some transactions which depend on verbal commitment only. Here, the intention and the volition in the heart or pleasure and will are not the binding conditions of the transaction - such as, marriage, divorce, revocation of divorce, freedom of a slave etc. For such matters, it is said in Hadith: ثُلث جِدُّھنُّ جُّد و ھزلھنّ جدّ النکاح و الطلاق والرّجعۃ (رواہ ابداؤد والترمذی و حسنہ) "There are three things in which not only the serious words, but also the non-serious words are counted as serious". It means if two individuals go through the process of Offer and Acceptance in Marriage in accordance with attending conditions, or some husband divorces his wife by pronouncing it verbally, or verbally revokes the divorce given by him earlier - whether that be in jest with no intention in the heart for marriage or divorce or revocation - still, by a mere saying of the respective words, the marriage will stand solemnized, the divorce will become effective, and the revocation will turn out right. (Mazhari) According to Imam Abu Hanifah, al-Sha` bi, Zuhri, Nakha` i and Qatadah رحمۃ اللہ علیہم ، may the mercy of Allah be upon them, this very injunction applies to 'divorce under duress' طلاق مکروہ : Talaq Mukrah). It means that such a person being under duress was though not ready to divorce willingly and by heart yet, rendered helpless, he uttered the words of divorce. Now, the actualization of divorce is connected with nothing but the pronouncing of the words of divorce. The intention and will of the heart is not a condition here - as proved from the Hadith cited above. Therefore, this divorce will become effective. But, according to Imam Shafi` i, and Sayyidna and Sayyidna Ibn ` Abbas ؓ ، the 'divorce under duress' (under the state of Ikrah) will not take effect because it appears in Hadith: رُفِعَ عَن اُمَّتِی الخَطآُء والنِّسیَنُ وَ مَا استُکرِھوا عَلَیہ (رواہ الطبرانی عن ثوبان ؓ Removed away from my Ummah are mistake, forgetting and what they are compelled to under coercion. (Reported by al-Tabarni from Sayyidna Thawban) According to Imam Abu Hanifah (رح) ، this Hadith is related to injunctions of the 'Akhirah (Hereafter), that is, something said or done contrary to the Shari` ah by mistake and forgetfulness or under duress will bring no sin. As for the rest of the injunctions pertaining to the mortal world as well as the incidences of doing things like that therein are to occur as felt and sensed. It goes without saying that the vestiges and rulings generated by this occurrence shall continue to bring their relevant effects. For example, someone killed someone else by mistake, then, there is no doubt that he will neither incur the sin of killing him nor face the punishment of the Hereafter, but the way the tangible effect of killing has occurred in the form of the victim's loss of life, very similarly, its subsequent Islamic legal effect will also follow: his wife will, after the period of Iddah, be able to enter a second marriage contract and the wealth and property left by him will be distributed in the form of inheritance to his legal heirs. Similarly, when words to the effect of divorce, marriage or revocation were said verbally, then, their consequential Islamic legal effect will also follow. (Mazhari, Qurtubi) وَ اللہُ سُبحَانہ اعلم

Sequence of Verses Warnings of punishment against disbelief (kufr) - whether original or apostacy (irtidad) - appeared in previous verses. After that, in the first (106) of the initial three verses cited above, it has been pointed clearly that 'Iman or the declaration of faith is a wealth that could work wonders for a kafir (disbeliever) or murtadd (apostate) who - if he were to come up with an honest and true 'Iman - all his past sins would stand forgiven. In the second verse (107), the last day of Qiyamah was mentioned for the reason that all this phenomena of reward and punishment has to occur after that. In the third verse (108), it was said that the real punishment of disbelief and sin will, though come after the Qiyamah, yet there are some sins the punishment of which is faced in a certain degree within the present world.

Commentary According to leading Tafsir authorities, the similitude mentioned in verse 112 is general and universal. It does not relate to a particular habitation. However, there are others who connect it to what had happened in Makkah al-Mukarramah where people suffered from an acute famine for seven years so much so that they were compelled to eat animal carcass, dead dogs and filth. They were virtually gripped with the awe of Muslims. Then, the chiefs of Makkah came to the Holy Prophet ﷺ with the plea that those who had committed disbelief and disobedience against his call were all grown-up men. Women and children were innocent. Thereupon, the Holy Prophet arranged to have food supplies for them sent from Madinah al-Taiyyibah. (Mazhari) And Abu Sufyn, while still in his state of kufr, requested the Holy Prophet ﷺ : You teach kindness to relatives and mercy and forgiveness. Here are your people standing on the brink of destruction. Please pray to Allah for the removal of this famine from us. Thereupon, the Holy Prophet ﷺ prayed for them and the famine was gone. (Qurtubi) As for the use of the word: لِبَاس (libas: garment) to carry the sense of giving a taste of hunger and fear towards the later part of verse 112, it will be noted that a garment is not a thing to be tasted. But, the word 'garment' standing for 'libas' has been used here with the force of a similie denoting something being wide-spread and all-enveloping. The suggestion being conveyed here is that fear and hunger were cast over them in a manner of a garment or dress which becomes an integral part of the body. This was how hunger and fear were released and set all over them. (Mazhari)

Sequence and Explanation in Gist Mentioned in the previous verses was that disbelievers will be punished for their ungratefulness to Allah whose blessings they had been enjoying. In the cited verses, Muslims have been instructed to stay away from ungratefulness, rather be grateful for Halal things Allah has given to them. After that, they were told how the disbelievers and polytheists had become ungrateful by declaring what Allah had made Halal for them as Haram and what Allah had called Haram as Halal. Muslims were warned that they should never do that. Making things Halal and Haram is the exclusive right of their Creator. Doing this on your own amounts to interference in Divine prerogatives, in fact, amounts to at-tributing lies to Allah Ta` ala. Towards the end, it was also said that even those who have committed such evil deeds through ignorance should not lose hope in the mercy of Allah Ta’ ala. Should they repent and believe honestly and truly, Allah Ta’ ala will forgive all sins committed by them.

Commentary Nature of Prohibitions: The Correct View The restrictive particle: اَنَّمَا (innama: only) appearing in verse 115 seems to give the impression that things Haram are no more than the four mentioned in the verse. This impression emerges more clearly in another verse: قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّ‌مًا (Say, I do not find, in what has been revealed to me, anything prohibited... - Surah a1-An` am, 6:145). It seems to be suggestive of nothing being Haram other than the things mentioned in the verse while the fact is that according to clarifications of the Qur'an and Sunnah and by the Consensus of the Muslim Ummah, there are many more things rated as Haram. The answer to this difficulty comes through deliberation into the context of these very verses which tells us that the purpose at this place is not to describe Halal and Haram as they are commonly understood. Instead, the purpose is to point out to what the mushrikin of the period of Jahiliyah had done. They had made many things Haram on their own although Allah Ta’ ala had never ordered them about their unlawfulness. It amounts to saying: Out of the things you have (arbitrarily) made out as Haram, only that which is really Haram is being mentioned here. A comprehensive explanation of this verse along with a detailed description of these four prohibitions has appeared in the Commentary of Surah al-Baqarah, Ma` ariful-Qur’ an, Volume I, pages 424-438, under Verses 173-174. Those interested may see it there.

Repentance from Sin brings Forgiveness: Is it Open or Restricted? In the last verse (119): ثُمَّ إِنَّ رَ‌بَّكَ لِلَّذِينَ عَمِلُوا السُّوءَ بِجَهَالَةٍ (Then your Lord – for those who did evil through ignorance ...), it will be noticed that the sense of ignorance has been conveyed by the use of the word: جَهَالَةٍ (jahalah), not: جَھل (jahl). As for the word: جَھل (jahl), it is employed as an antonym of: عِلَم (` ilm: knowledge) and releases the sense of a lack of knowledge or understanding while the word: جَهَالَةٍ (jahalah) denotes acting ignorantly - even if done knowingly. This tells us that the forgiveness of sins through Taubah (repentance) is not restricted to a situation where a sin is committed with lack of understanding or volition. (Rather, a true taubah or repentance may forgive all sins, even though committed deliberately).

Sequence of Verses Refuted in the previous verses was the root of Shirk and Kufr which is rejection of the reality of Allah's Oneness and the rejection of the mandate given by Him to His prophet. Also refuted there were some off-shoots of Kufr and Shirk in the form of legalizing the illegal and illegalizing the legal, a virtual reversal of Divinely ordained arrangements. Since the Mushriks of Makkah who were the first direct addressees of the Holy Qur’ an and who, despite their infidelity and idol-worship, claimed that they were adherents of the great community of Sayyidna Ibrahim (علیہ السلام) and that what they did was all in accordance with his teachings, it was also taken up as due. The rejection of their position came on the basis of what they already believed in. So, in the first (120) of the five verses cited above, it was said that Sayyidna Ibrahim (علیہ السلام) was the foremost universal leader of nations with the high station of a prophet and messenger of Allah. This proves that he was a great prophet and messenger. Then, by saying: وَمَا كَانَ مِنَ الْمُشْرِ‌كِينَ (and he was not among the Mushriks...121) along with it, his being a torch bearer of the most perfect belief in the Oneness of Allah was confirmed. And in the second verse (121), by saying that he was grateful to Allah and was on the straight path, a warning signal was given to his adversaries who claimed to be his followers - how could they, being as ungrateful as they were, had the cheek to call themselves his adherents and followers? After that it was said in the third verse (122) that Sayyidna Ibrahim (علیہ السلام) was successful in Dunya and 'Akhirah and then it was said in the fourth verse (123) that the prophetic mission of Sayyidna Muhammad al-Mustafa ﷺ was true and that he was truly committed to the ideal of the authentic community of Sayyidna Ibrahim (علیہ السلام) . After having stated these two premises, the instruction given was: your claim cannot be correct without faith in and obedience to the Holy Prophet ﷺ . In the fifth verse (124): إِنَّمَا جُعِلَ السَّبْتُ (The Sabbath was appointed only for those...) the hint given is that good things you, on your own, have made unlawful for yourself were really not unlawful in the community of Sayyidna Ibrahim (علیہ السلام) . Commentary The word: اُمَّہ (ummah) has a few other meanings, but the well-known sense is that of community, nation, or group of people. At this place, this is what it means - as reported from Sayyidna Ibn ` Abbas ؓ . The sense is that Sayyidna Ibrahim (علیہ السلام) is, in his person, a community, a nation, almost a compendium of their perfections and merits. There is another meaning of the word: اُمَّہ (ummah), that of the leader of a community, someone imbibing in his person many perfections. Some commentators have taken exactly this meaning of the word at this place. And the word: قَانِت (qanit) in verse 120 means obedient to the command (of his Creator). Sayyidna Ibrahim (علیہ السلام) has distinct status in these two qualities. As for being a leader, people from all famous Faiths of the world believe in him and consider it an honour to be the followers of his community. Of course, the Jews, the Christians and the Muslims revere him. Even the Mushriks of Arabia, despite their idol-worship, felt proud to believe in him and in (supposedly) following his way (the way of someone who was the foremost idol-breaker in human annals) ! As for the signal distinction of his being 'qanit' (obedient), it becomes crystal clear from the trials this 'friend' (khalil) of Allah has gone through. Imagine the fire of Namrud (Nimrod), the Command to go elsewhere leaving behind his family in a wilderness, and then, his being ready to sacrifice his very dear son. All these are singularities because of which Allah Ta’ ala has honoured him with such epithets.

The Holy Prophet being on the way of Sayyidna Ibrahim (علیہ السلام) : Understanding the Chemistry of Adherence When Sayyidna Ibrahim I appeared, Allah Ta’ ala blessed him with a Shari'ah and its Injunctions. When the Last of the Prophets ﷺ appeared, his Shari'ah too - with the exception of some particular Injunctions - was laid out in accordance with it. Though, the Holy Prophet ﷺ is preferred as more distinguished (afdal) of all blessed prophets and messengers, but at this place, there are two wise considerations in asking the preferred (afdal) to follow the one not so preferred (mafdul) in the present context. (1) Since that Shari'ah has come into the world earlier and is already known and recognized and as the last Shari'ah was also to be in accord with that, therefore, this similarity of the Holy Prophet ﷺ to the way of Sayyidna Ibrahim (علیہ السلام) was expressed through the word: اِتِّبَاع (ittiba': following). (2) As said by ` Allamah al-Zamakhshari (author of Tafsir Al-Kashshaf), this command to follow too is a special tribute out of the many honours and tributes attributed to the 'friend' of Allah, Sayyidna Ibrahim (علیہ السلام) . That it is so special has been hinted through the use of the word: ثُمَّ (thumma: Then - 123). The sense being conveyed is: Certainly great are all those merits and perfections of the person of Sayyidna Ibrahim (علیہ السلام) as they are, but the most superior of all these is the fact that Allah Ta’ ala has asked his preferred-most and the dearest rasul to follow his way.