SHAIKH MIR ASEDULLAH QUADRI
JUZ 17.2 IQTARABA (اقْتَرَبَ)
Al-Anbiyaa | Sura # 21| 112 verses | Makkan
بِسْمِ اللَّهِ الرَّحْمَـٰنِ الرَّحِيمِ
In the name of Allah, the Compassionate and the Merciful
Juz 17, Al-Anbiyaa, Verse 029وَمَنْ يَقُلْ مِنْهُمْ إِنِّي إِلَهٌ مِنْ دُونِهِ فَذَلِكَ نَجْزِيهِ جَهَنَّمَ كَذَلِكَ نَجْزِي الظَّالِمِينَ [ If any of them were to say : 'I am also a god besides Him,' We would send him to Hell, thus shall We reward the wrongdoers.' ]
Juz 17, Al-Anbiyaa, Verse 030أَوَلَمْ يَرَ الَّذِينَ كَفَرُوا أَنَّ السَّمَوَاتِ وَالْأَرْضَ كَانَتَا رَتْقًا فَفَتَقْنَاهُمَا وَجَعَلْنَا مِنَ الْمَاءِ كُلَّ شَيْءٍ حَيٍّ أَفَلَا يُؤْمِنُونَ [ Don't the Unbelievers see that the heavens and the earth were joined together (as one unit of creation), before we clove them asunder? We made from water every living thing. Will they not then believe? ]
What is that one unit from which the entire Cosmos was created?
It is established from Quran and Ahadith that Allah (عَزَّ وَجَلَّ) created the Noor of Prophet Mohammad ( صلى الله عليه و آله وسلم) first, which is the abstract form of this cosmos, and from this 'Noor' He created this entire cosmos.
(i) It is in Hadith - It is related that Jābir Ibn Abdullah (رضئ اللہ تعالی عنہ) said to Prophet (صلى الله عليه و آله وسلم), 'O Apostle of Allah (صلى الله عليه و آله وسلم) may my father and mother be sacrificed for you, tell me the first thing Allah (عَزَّ وَجَلَّ) created before all things.' The Prophet (صلى الله عليه و آله وسلم) said : O' Jabir (رضئ اللہ تعالی عنہ), the first thing Allah ( عَزَّ وَجَلَّ) created was the light of your Prophet ( صلى الله عليه و آله وسلم) from His light. (And everything else was created from that light). (Part of the Hadith).The above Hadith was narrated by Abdur Razzaq (d. 211 AH) in his Musannaf according to Qastallani in al-Mawahib al-Laduniyya (1:55) and Zarqani in his Sharh al-Mawahib (1:56 of the Matba`a al-Amira edition, Cairo).There cannot be any doubt as to the reliability of Abdur Razzaq as a narrator. Bukhari took 120 narrations from him while Muslim took 400.Biahaqi also narrated the above Hadith with a different wording in "Dala'il an-Nubuwwa, according to Zurqani in his Sharh al-Mawahib (1:56 of the Matba'a al-amira, Cairo). Also Diyarbakri narrated it in 'Tarikh al-Khamis (1-20).The authenticity of the above Hadith is also proved from the following Quranic verses and Ahadith.(ii) It is in Quran - قَدْ جَاءَكُم مِّنَ اللَّهِ نُورٌ وَكِتَابٌ مُّبِينٌ (From Allah (عَزَّ وَجَلَّ) has come to you a Light and a Book manifest.) (Al-Maeda - 15).The above verse is very clear in describing Prophet Mohammad (صلى الله عليه و آله وسلم) as 'Noor from Allah (عَزَّ وَجَلَّ). In the exegesis (Tafseer) of the above verse, many well known Ulema have confirmed that the 'light' refers to Prophet Mohammad (صلى الله عليه و آله وسلم).
References - (a) Suyuti in Tafsir al-Jalalayn. (b) Feruzabadi in the Tafsir Ibn `Abbas entitled Tanwir al-miqbas (p. 72). (c) Imam Fakhr al-Din al-Razi, in his Tafsir al-kabir (11:189). (d) Qadi Baidawi in his Tafsir entitled Anwar at-Tanzil. (e) Al-Baghawi in his Tafsir entitled Ma`alim at-Tanzil (2:23). (f) Al-Shirbini in his Tafsir entitled al-Siraj al-Munir (p. 360). (g) The author of Tafsir Abi Sa`ud (4:36). (h) Thana’ullah Pani Pati in his Tafsir al-mazhari, (3:67). (i) Shaikh Mohammad Abdul Qadeer Siddiqui (رحمتہ اللہ علیہ) in his Tafseer-e-Siddiqui. (j) All Ulema-e-Ahle Sunnah in their translations and Tafaseer. (k) Ibn Jarir al-Tabari in his Tafsir jami' al-Bayan (6:92). (l) Al-Khazin in his Tafsir (2:28). (m) Al-Nasafi in his commentary entitled Tafsir Al-Madarik (1:276) and al-Qasimi in his Mahasin at-ta’wil (6:1921). (n) Ahmad al-Sawi in his super commentary on Tafsir al-Jalalayn (1:258). (m) Sayyid Mahmud al-Alusi in his commentary entitled Tafsir Ruh al-Ma`ani (6:97).(iii) It is in Quran - فَآمِنُوا بِاللَّهِ وَرَسُولِهِ وَالنُّورِ الَّذِي أَنزَلْنَا ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ (Believe, therefore, in Allah (عَزَّ وَجَلَّ) and His Apostle (صلى الله عليه و آله وسلم) and in the Light which we have sent down. And Allah (عَزَّ وَجَلَّ) is well acquainted with all that you do.) (At-Taghabun - 8).Some people translate 'noor' in the verse as Quran. If we translate it this way, it will contradict the verse mentioned at # (ii) above. Thus the meaning of the above verse is Allah (عَزَّ وَجَلَّ) commands human beings to believe in Allah (عَزَّ وَجَلَّ), His Apostle Mohammad (صلى الله عليه و آله وسلم) and the light ( نُورٍ ) of Prophet Mohammad (صلى الله عليه و آله وسلم) which has come down upon humanity in the shape of Hidaya through Prophet Mohammad (صلى الله عليه و آله وسلم) via Quran-e-Mubeen and Seeratun Nabi (صلى الله عليه و آله وسلم).(iv) It is in Quran - اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ ۚ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ ۖ الْمِصْبَاحُ فِي زُجَاجَةٍ ۖ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونَةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ ۚ نُّورٌ عَلَىٰ نُورٍ ۗ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ ۚ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ [ Allah ( عَزَّ وَجَلَّ) is the Light of the Heavens and Earth. The similitude of His light is as a niche wherein is a lamp. The lamp is in a glass. The glass is as it were a shining star. (This lamp is) kindled from a blessed tree, an olive neither of the East nor of the West, whose oil would almost glow forth (of itself) though no fire touched it. Light upon Light (نُّورٌ عَلَىٰ نُورٍ ). Allah (عَزَّ وَجَلَّ) guides to His light whom He will. And Allah ( عَزَّ وَجَلَّ ) speaks to mankind in allegories, for Allah ( عَزَّ وَجَلَّ ) knows all things.] (An-Nur - 35).Suyūtī said in al-Riyād al-Aniqa : Ibn Jubair (رضئ اللہ تعالی عنہ) and K'ab al-Āhbar (رضئ اللہ تعالی عنہ) said, 'What is meant by the second light [in Light upon Light (نُّورٌ عَلَىٰ نُورٍ )] is Prophet Mohammad (صلى الله عليه و آله وسلم) (as it is also described in verse 46, Sura al-Ahzab) because he is the Apostle and the Expositor and the Conveyor from Allah (عَزَّ وَجَلَّ) of what is enlightening and manifest.(v) It is in Quran – يَا أَيُّهَا النَّبِيُّ إِنَّا أَرْسَلْنَاكَ شَاهِدًا وَمُبَشِّرًا وَنَذِيرًا - وَدَاعِيًا إِلَى اللَّهِ بِإِذْنِهِ وَسِرَاجًا مُّنِيرًا [ O’ Prophet (صلى الله عليه و آله وسلم)! Truly, We have sent you as a Witness, a Bearer of Glad Tidings and Warner (for the entire Cosmos); and as one who invites to Allah's - عَزَّ وَجَلَّ (Grace) by His consent, and as a lamp spreading light (into the whole cosmos).] (Al - Ahzab 45-46).The above verse describes Prophet Mohammad (صلى الله عليه و آله وسلم) as 'Lamp spreading light (into the whole cosmos). He is also referred as a Witness, a bearer of glad tidings and warner to humanity. A witness is the one who knows about all the physical and spiritual aspects of this cosmos.(vi) It is in Hadith - Narrated by Abu Hurayrah (رضئ اللہ تعالی عنہ). When Allah's Apostle (صلى الله عليه و آله وسلم) was asked since how long he is the Prophet, he replied, ‘When Adam (علیھ السلا م ) had not yet had his spirit joined to his body (Tirmidhi).
It is very difficult for Salafis, Deobandis, Kharijis and their like minded groups to understand these facts because they focus their attention on the physical body of Prophet Mohammad ( صلى الله عليه و آله وسلم) and deny the facts of this cosmos which are clearly described in Quran and Ahadith. In view of their too much attention on one aspect, they lose sight of the important aspect of Prophet Mohammad ( صلى الله عليه و آله وسلم) and start equating him with normal (sinful) human beings. Christians did the same mistake. They focused too much attention on the Spiritual aspect of Prophet Isa ( علیھ السلا م) and started regarding him as 'Son of God'. Quran and Ahadith teach us to balance both these aspects and remain stead fast on the straight path of Islam.
It is very unfortunate for Kharijis, Salafis, Deobandis and their like minded groups who consider Prophet Mohammad ( صلى الله عليه و آله وسلم) as a normal (sinful) human being as anyone else. The problem is that things which are visible to the normal physical eyes are also ignored by them. They do not pay attention to the fact that there is a commonality which is common in two things, but it is the distinction which is the deciding factor of excellence.
They should know that between human being and animals there are many commonalities. The animals are living beings, they eat and they reproduce their species. These are commonalities between animals and human beings. But the distinction between the two is that the human beings are crowned with common sense, intelligence, therefore, they are made masters of the world.
They should know that there are many commonalities between believers and non-believers as well. The distinction between the two is the Islamic faith. Because of this distinction, one will go the Paradise and the other will burn in Hell fire permanently.
Makkan apostates like Abu Jahel and others used to say, what is the difference between him (Prophet Mohammad – صلى الله عليه و آله وسلم) and other people of Makkah, as he lives a life of a normal human being.
It is in Quran - وَقَالُوا مَالِ هَـٰذَا الرَّسُولِ يَأْكُلُ الطَّعَامَ وَيَمْشِي فِي الْأَسْوَاقِ ۙ [ (the apostates of Makka used to say) ‘What is there in this Apostle (صلى الله عليه و آله وسلم) and other people of Makkah, (as he lives a life of a normal human being), he eats food like us and goes to around the markets like us’. (Al-Furqan – 7).
But Sahabah never used to think on these lines and they never compared Prophet Mohammad (صلى الله عليه و آله وسلم) with normal human beings. They looked at Prophet Mohammad’s (صلى الله عليه و آله وسلم) life as an absolute miracle of Allah (عَزَّ وَجَلَّ). To them Prophet Mohammad (صلى الله عليه و آله وسلم) has been an unusual phenomenon of Allah’s (عَزَّ وَجَلَّ) omnipotence.
It is in Hadith - Miswar (رضئ اللہ تعالی عنہ) narrate the account of the treaty of Al-Hudaibiya in which Urwa came to Prophet (صلی اللہ علیھ وآلھ وسلم) to negotiate its terms and when returned to his people and said, 'O people! By Allah (عَزَّ وَجَلَّ) I have been to the kings and to Caesar, Khosrau and An-Najashi, yet I have never seen any of them respected by his courtiers as much as (Prophet) Mohammad (صلی اللہ علیھ وآلھ وسلم) is respected by his companions. By Allah (عَزَّ وَجَلَّ), if he spat, the spittle would fall in the hand of one of them (Sahaba) who would rub it on his face and skin; if he ordered them, they would carry out his order immediately; if he performed ablution, they would struggle to take the remaining water; and when they spoke, they would lower their voices and would not look at his face constantly out of respect.' (Bukhari - Book 50, No. 891; Ahmad; Tabarani, Ibn-e-Habban, Bahaqi)
Prophet Mohammad's (صلى الله عليه و آله وسلم) life is a perpetual miracle. How come an apparently unlettered human being could change the course of this world? How could he culminates the teachings of all Prophets and becomes a stamp on the Divine Law? Whatever he says, whatever he does is Divine Law.
Prophet Mohammad (صلى الله عليه و آله وسلم) represents humanity in all his actions. He shows happiness on certain things and displeasure on certain things. He shows fore knowledge of certain things and shows his unawareness of certain things. He pleads with Almighty for His forgiveness. He walks in streets like normal human beings. He fights with infidels along with his companions and sometimes the results of the battles are inconclusive and sometimes he wins. He becomes concerned when something goes wrong with his family members and his companions and shares happiness with them on happy occasions.
Why it is so? Did you ever think about that?
Read this Quranic verse to understand this phenomenon.
It is in Quran - لَّقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ [ Prophet Mohammad (صلى الله عليه و آله وسلم) is an exemplary model (for all of you)] (Al-Ahzab – 21).
He is an icon of humanity and of all creations. Since he is the root of all creations, therefore, whatever form Allah (سبحانہ و تعا لی) chose for him to manifest, he will show that form’s perfection. In other words, he is a perfect human being. Like him there is none. He represents various facets of humanity at various stages of his life. Sometimes, he shows utmost humility of a desperate human being and on other occasions, pointing his finger towards the moon splits it into two, which was witnessed by all Quraish. This miracle is mentioned in the Holy Quran as well.
It is in Quran - اقْتَرَبَتِ السَّاعَةُ وَانشَقَّ الْقَمَرُ - وَإِن يَرَوْا آيَةً يُعْرِضُوا وَيَقُولُوا سِحْرٌ مُّسْتَمِرٌّ [ The Hour (the Day of Resurrection) came near and the moon was split. And if they see any sign, then turn their faces and say this is magic perpetual]. (Al-Qamar -1-2).It is in Hadith - Bukhari wo Muslim, narrated by Ibne Omer wo Abu Huraira Wo Anas (رضئ اللہ تعالی عنہم). Prophet Mohammad - صلى الله عليه و آله وسلم told his companions) 'I am not like you. I live with my Sustainer (Rabbul Aalameen) who feeds and provides me with drink.'
Juz 17, Al-Anbiyaa, Verse 031وَجَعَلْنَا فِي الْأَرْضِ رَوَاسِيَ أَنْ تَمِيدَ بِهِمْ وَجَعَلْنَا فِيهَا فِجَاجًا سُبُلًا لَعَلَّهُمْ يَهْتَدُونَ [ And We have placed firm mountains in the earth so that it does not shake with them (people), and made in it broad pathways so they (the people) may find their way. ]
Juz 17, Al-Anbiyaa, Verse 032وَجَعَلْنَا السَّمَاءَ سَقْفًا مَحْفُوظًا وَهُمْ عَنْ آَيَاتِهَا مُعْرِضُونَ [ And We made the sky a protected roof, still they (the disbelievers) turn away from His signs. ]
Juz 17, Al-Anbiyaa, Verse 033وَهُوَ الَّذِي خَلَقَ اللَّيْلَ وَالنَّهَارَ وَالشَّمْسَ وَالْقَمَرَ كُلٌّ فِي فَلَكٍ يَسْبَحُونَ [ It is He Who created the Night and the Day, and the sun and the moon; all (the celestial bodies) swim along in their assigned orbits. ]
Juz 17, Al-Anbiyaa, Verse 034وَمَا جَعَلْنَا لِبَشَرٍ مِنْ قَبْلِكَ الْخُلْدَ أَفَإِنْ مِتَّ فَهُمُ الْخَالِدُونَ [ And before you (O' Prophet ﷺ), We did not appoint on earth a never-ending life for any human being; will they, if you depart, become immortal? ]
Juz 17, Al-Anbiyaa, Verse 035كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ وَنَبْلُوكُمْ بِالشَّرِّ وَالْخَيْرِ فِتْنَةً وَإِلَيْنَا تُرْجَعُونَ [ Everyone is bound to taste death, and We try you (O' People) through the bad and the good things (of life) by way of testing (so that your real character may reveal itself). In fact, you are on the way to return to Us, (on the day of resurrection.) ]
Juz 17, Al-Anbiyaa, Verse 036وَإِذَا رَآَكَ الَّذِينَ كَفَرُوا إِنْ يَتَّخِذُونَكَ إِلَّا هُزُوًا أَهَذَا الَّذِي يَذْكُرُ آَلِهَتَكُمْ وَهُمْ بِذِكْرِ الرَّحْمَنِ هُمْ كَافِرُونَ [ When those who persistently disbelieve, see you, they make you but a target of mockery, (saying to each other), 'Is this the one who speaks against your gods?' (They cannot bear to hear their false deities denied.) And yet it is they themselves who deny the Book of (their Lord) All compassionate (Who has created them, without recognizing it, as a crime). ]
Juz 17, Al-Anbiyaa, Verse 037خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ سَأُرِيكُمْ آَيَاتِي فَلَا تَسْتَعْجِلُونِ [ Humans are, by nature, impatient as if made of haste, (this is why the disbelievers ask derisively, when the punishment, with which they are threatened, will come). I will soon show you My Signs (the truth of My threats), so do not ask Me to hasten it. ]
Juz 17, Al-Anbiyaa, Verse 038وَيَقُولُونَ مَتَى هَذَا الْوَعْدُ إِنْ كُنْتُمْ صَادِقِينَ [ They ask (the believers jokingly), 'When will this threat come to pass if what you say is true?' ]
Juz 17, Al-Anbiyaa, Verse 039لَوْ يَعْلَمُ الَّذِينَ كَفَرُوا حِينَ لَا يَكُفُّونَ عَنْ وُجُوهِهِمُ النَّارَ وَلَا عَنْ ظُهُورِهِمْ وَلَا هُمْ يُنْصَرُونَ [ If only the disbelievers knew (the time) when they will not be able to ward off the fire from their faces, and from their backs, and (when) no help can reach them! ]
Juz 17, Al-Anbiyaa, Verse 040بَلْ تَأْتِيهِمْ بَغْتَةً فَتَبْهَتُهُمْ فَلَا يَسْتَطِيعُونَ رَدَّهَا وَلَا هُمْ يُنْظَرُونَ [ But it will come upon them all of a sudden and dumbfound them. They will not be able to avert it, nor will they be given any respite to escape from it. ]
Juz 17, Al-Anbiyaa, Verse 041وَلَقَدِ اسْتُهْزِئَ بِرُسُلٍ مِنْ قَبْلِكَ فَحَاقَ بِالَّذِينَ سَخِرُوا مِنْهُمْ مَا كَانُوا بِهِ يَسْتَهْزِءُونَ [ And indeed the Apostles before you (O' Apostle Mohammed ﷺ) were mocked at, but the mockery of the torment they used to make, came (all of a sudden) and ruined them. ]
Juz 17, Al-Anbiyaa, Verse 042قُلْ مَنْ يَكْلَؤُكُمْ بِاللَّيْلِ وَالنَّهَارِ مِنَ الرَّحْمَنِ بَلْ هُمْ عَنْ ذِكْرِ رَبِّهِمْ مُعْرِضُونَ [ Say, 'Who can protect you by night or day from the (torment of the) Most Compassionate?' Yet they turn away when their Lord is mentioned (in front of them). ]
Juz 17, Al-Anbiyaa, Verse 043أَمْ لَهُمْ آَلِهَةٌ تَمْنَعُهُمْ مِنْ دُونِنَا لَا يَسْتَطِيعُونَ نَصْرَ أَنْفُسِهِمْ وَلَا هُمْ مِنَّا يُصْحَبُونَ [ Do they have gods who can defend them against Us? Their gods can neither help themselves nor can they protect themselves against Us. ]
Juz 17, Al-Anbiyaa, Verse 044بَلْ مَتَّعْنَا هَؤُلَاءِ وَآَبَاءَهُمْ حَتَّى طَالَ عَلَيْهِمُ الْعُمُرُ أَفَلَا يَرَوْنَ أَنَّا نَأْتِي الْأَرْضَ نَنْقُصُهَا مِنْ أَطْرَافِهَا أَفَهُمُ الْغَالِبُونَ [ The truth is that We have provided for these (polytheist of Makka) and their forefathers the enjoyments of life. Thus they have lived for a long time in ease and safety. (This is why they think that they will live forever in prosperity). Do they not perceive that We are gradually reducing the land (under their control) from all borders? (Do they consider that ) Are they the ones who will prevail (for ever)? ]
Juz 17, Al-Anbiyaa, Verse 045قُلْ إِنَّمَا أُنْذِرُكُمْ بِالْوَحْيِ وَلَا يَسْمَعُ الصُّمُّ الدُّعَاءَ إِذَا مَا يُنْذَرُونَ [ Say : 'I warn you only on the strength of the Revelation (in which there is no doubt). But the deaf do not hear the call when they are warned.' ]
Juz 17, Al-Anbiyaa, Verse 046وَلَئِنْ مَسَّتْهُمْ نَفْحَةٌ مِنْ عَذَابِ رَبِّكَ لَيَقُولُنَّ يَاوَيْلَنَا إِنَّا كُنَّا ظَالِمِينَ [ Yet even if a whip from the Wrath of your Lord was to touch them, they will certainly say, 'Woe to us! No doubt we were wrongdoers.' ]
Juz 17, Al-Anbiyaa, Verse 047وَنَضَعُ الْمَوَازِينَ الْقِسْطَ لِيَوْمِ الْقِيَامَةِ فَلَا تُظْلَمُ نَفْسٌ شَيْئًا وَإِنْ كَانَ مِثْقَالَ حَبَّةٍ مِنْ خَرْدَلٍ أَتَيْنَا بِهَا وَكَفَى بِنَا حَاسِبِينَ [ We will set up balances of absolute justice on the Day of Resurrection, and no person will be wronged in the least. Even though it be a deed so much as the weight of a grain of mustard seed, We will bring it forth to be weighed. We are sufficient to undertake account (of everyone on that day).]
Juz 17, Al-Anbiyaa, Verse 048وَلَقَدْ آَتَيْنَا مُوسَى وَهَارُونَ الْفُرْقَانَ وَضِيَاءً وَذِكْرًا لِلْمُتَّقِينَ [ We gave Musa and Haroon (عليهم السلام) the criterion (the Book distinguishing between truth and falsehood) and made it a (guiding) light and reminder for the righteous.]
Juz 17, Al-Anbiyaa, Verse 049الَّذِينَ يَخْشَوْنَ رَبَّهُمْ بِالْغَيْبِ وَهُمْ مِنَ السَّاعَةِ مُشْفِقُونَ [ Those who fear their Lord (in their most secret thoughts) without seeing Him, and who hold the Hour (of Judgment) in awe (are the pious people).]
Juz 17, Al-Anbiyaa, Verse 050وَهَذَا ذِكْرٌ مُبَارَكٌ أَنْزَلْنَاهُ أَفَأَنْتُمْ لَهُ مُنْكِرُونَ [ And this (Quran) is a blessed reminder which We have revealed. Will you (O' disbelievers) then keep on denying it? ]
Juz 17, Al-Anbiyaa, Verse 051وَلَقَدْ آَتَيْنَا إِبْرَاهِيمَ رُشْدَهُ مِنْ قَبْلُ وَكُنَّا بِهِ عَالِمِينَ [ And indeed, We had granted Ibrahim (عليه السلام) sound judgment early on, for We knew him well (as he was our chosen Apostle). ]
Juz 17, Al-Anbiyaa, Verse 052إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِ مَا هَذِهِ التَّمَاثِيلُ الَّتِي أَنْتُمْ لَهَا عَاكِفُونَ [ When he questioned (the brother of ) his father and his people, 'What are these statues to which you are so devoted?' ]
It is reported that Hadhrat Ibrahim (عليه السلام) grew up under the guardianship of his uncle Azar (father's brother), because his father, Tareq died when he was very young.
It is in Hadith - Anas Ibn Malik (رضئ اللہ تعالی عنہ) narrates that one day Prophet (صلى الله عليه و آله وسلم) stood on the pulpit and informed (sahabah) the names of his ancestors.
The Prophet (صلى الله عليه و آله وسلم) said : Ana, Mohammad Ibn Abdullah, bin Abdul Muttalib, bin Hashim, bin Abd Manaf, bin Qusa'i, bin Kilab, bin Murra, bin Ka'b, bin Lu'ayy, bin Ghalib, bin Fihr, bin Malik, bin an-Nadr, bin Kinanah, bin Khuzaimah, bin Mudrikah, bin Elias, bin Mudar, bin Nizar, bin Ma'ad, bin Adnan, bin Udad, bin Asha'b, bin Saleh, bin Salooq, bin Hameesa, bin Nabad, bin Khizaar, bin Ismail (عليه السلام), bin Ibrahim (عليه السلام), bin Tariq.
(Baihaqi, Hakim, Ahmed, Ibn Kathir in Bidaya wan Nihaya and Ibn Asakir).
It is clear from the above Hadith that the father of Ibrahim (عليه السلام) was Tariq, a Momin; while his uncle Azar was an Idol worshiper.
It is in Quran - رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ [O our Lord! grant me protection and my parents and the believers on the day when the reckoning shall come to pass! ] (Ibrahim - 41).
In the above verse, Ibrahim (عليه السلام) is praying for protection for himself, his both parents (who were Momineen) and general believers on the Day of Judgment. This Quranic verse shows Azar, who was an Idol worshiper, was not the father of Ibrahim (عليه السلام).
Juz 17, Al-Anbiyaa, Verse 053قَالُوا وَجَدْنَا آَبَاءَنَا لَهَا عَابِدِينَ [ They said, 'We found our fathers worshiping them.' ]
Juz 17, Al-Anbiyaa, Verse 054قَالَ لَقَدْ كُنْتُمْ أَنْتُمْ وَآَبَاؤُكُمْ فِي ضَلَالٍ مُبِينٍ [ He said, 'Indeed you have been in manifest error; you and your fathers.' ]
Juz 17, Al-Anbiyaa, Verse 055قَالُوا أَجِئْتَنَا بِالْحَقِّ أَمْ أَنْتَ مِنَ اللَّاعِبِينَ [ They said, 'Have you brought us the Truth, or, are you one of those who jest (make jokes)?' ]
Juz 17, Al-Anbiyaa, Verse 056قَالَ بَل رَبُّكُمْ رَبُّ السَّمَوَاتِ وَالْأَرْضِ الَّذِي فَطَرَهُنَّ وَأَنَا عَلَى ذَلِكُمْ مِنَ الشَّاهِدِينَ [ He said, 'In fact, your Lord is the Lord of the heavens and the earth, the One Who created them; and I am of those who testify to it.' ]