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Qur'an 9:114

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Qur'an 9:114
Verse's Information
Suraal-Tawba (Qur'an 9)
Verse114
Juz'11
Content Information
Cause of
Revelation		Istighfar of a Muslim for his polytheist parents
Place of
Revelation		Medina
TopicExplaining the reason for Prophet Abraham's (a) seeking forgiveness for his father
Related VersesQur'an 9:113, Qur'an 19:47, Qur'an 26:86


Qur'an 9:114 characterizes the act of seeking forgiveness by Prophet Abraham (a) for his polytheist father solely as the fulfillment of a prior promise. Certain Shi'a exegetes maintain that at the time of his supplication, Abraham (a) was unaware that his father would ultimately be among the inhabitants of Hell. According to the verse, once it became evident to Abraham that his father was an enemy of God, he dissociated himself from him and ceased seeking forgiveness on his behalf. This verse clarifies the meaning of Qur'an 9:113, which prohibits seeking forgiveness for polytheists whose enmity toward God and ultimate fate in Hell have become manifest

Exegetes identify the occasion of revelation for Qur'an 9:114 as a response to inquiries from Muslims regarding the permissibility of seeking forgiveness for deceased polytheist parents; this practice was subsequently forbidden with the revelation of the verse.

Drawing on Qur'an 19:47, commentators note that Abraham invited his father, Azar, to faith in God, only to be met with hostility and threats. Nevertheless, finding God gracious toward him, Abraham promised to seek forgiveness on Azar's behalf.

General Points of the Verse

Qur'an 9:114 clarifies that Prophet Abraham's istighfar for his polytheist father was motivated exclusively by his commitment to fulfill a promise.[1] However, Muhammad Yazdi argues that although Abraham (a) made this promise to Azar, he did not fulfill it once his father's enmity toward God became apparent.[2] 'Ali b. Ibrahim al-Qummi posits that the promise was conditional upon Azar's renunciation of idolatry, a view supported by a hadith from Imam al-Sadiq (a) cited in al-Burhan.[3]

According to exegetes such as Shaykh al-Tabrisi and Makarim Shirazi, once Azar's hostility toward God became evident and Abraham (a) despaired of his guidance, he dissociated himself from Azar and abandoned his intercession.[4]

The verse concludes by describing Abraham (a) as "awwah" (Arabic: أَوّاه). Imam al-Sadiq (a) interpreted this term as signifying Abraham's frequent supplication and weeping. This interpretation is also attributed to Ibn 'Abbas and is adopted in Majma' al-bayan.[5] Majma' al-bayan lists ten possible meanings for "awwah," including one who is humble and lamenting, compassionate toward God's servants, or one who sighs at the remembrance of the Fire.[6]

The content of this verse relates directly to Qur'an 9:113, which prohibits seeking istighfar for polytheists whose enmity toward God and destiny in Hell are manifest.[7] Tafsir-i nimuna suggests that Qur'an 9:114 addresses a question naturally arising from the preceding verse: why did Abraham (a) pray for his polytheist uncle, Azar, despite the prohibition against doing so?[8]

Abraham's Awareness of His Father's Polytheism

Exegetes offer divergent views regarding Abraham's awareness of Azar's polytheism at the time of his supplication. One group, including 'Allama Tabataba'i and Sayyid Muhammad Taqi al-Mudarrisi, argues that while Abraham (a) knew of Azar's polytheism, he hoped that Azar might not remain obstinate and could eventually be guided.[9] Conversely, Jawadi Amuli contends that Abraham (a) was unaware of Azar's definitive state of shirk because this had not yet been revealed to him, and Azar had not yet died in a state of polytheism.[10] Muqaddas al-Ardabili suggests that while Abraham knew of Azar's polytheism, he did not know Azar was destined for Hell.[11]

Tafsir Nur al-thaqalayn, citing a hadith from Imam al-Sadiq (a), indicates that Azar's enmity toward God became clear to Abraham only when Azar died in a state of shirk.[12]

The One Who Promised

Exegetes also differ on the identity of the promisor. Some assert that Azar promised Abraham (a) he would believe if Abraham sought forgiveness for him; trusting this pledge, Abraham did so. Others maintain that Abraham promised his father he would seek forgiveness for him as long as he lived, performing the act with the hope that his father would eventually embrace faith.[13]

Occasion of Revelation

According to several hadith-based commentaries, Qur'an 9:114 was revealed after a Companion of the Prophet observed a man seeking forgiveness for his polytheist parents following prayer. When asked about his actions, the man cited Prophet Abraham's example. The Companion reported this to the Prophet (s), prompting the revelation of the verse. The Prophet (s) explained that once Azar died as a polytheist, his enmity toward God had become manifest, leading Abraham (a) to cease his supplications.[14]

Text of the Promise and Abraham's Seeking of Forgiveness

Shi'a exegetes identify Abraham's promise to seek forgiveness as the one recorded in Qur'an 19:47. When Azar responded to Abraham's invitation to faith with hostility, Abraham replied: "I will plead with my Lord to forgive you, for He is gracious to me."[15] Furthermore, they regard the fulfillment of this promise as Abraham's supplication for Azar recorded in Qur'an 26:86.[16]

Notes

  1. ↑ Mudarrisī, Min hudā l-Qurʾān, vol. 4, p. 288; Ṭabāṭabāʾī, al-Mīzān, vol. 9, pp. 397-398.
  2. ↑ Yazdī, Fiqh al-Qurʾān, vol. 4, p. 211.
  3. ↑ Baḥrānī, al-Burhān, vol. 2, pp. 858-859.
  4. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 5, p. 116; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, p. 156.
  5. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 5, p. 116.
  6. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 5, p. 116.
  7. ↑ Jawādī Āmulī, Tasnīm, vol. 35, p. 391; Mudarrisī, Min hudā l-Qurʾān, vol. 4, p. 288.
  8. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, p. 155.
  9. ↑ Ṭabāṭabāʾī, al-Mīzān, vol. 9, pp. 397-398; Mudarrisī, Min hudā l-Qurʾān, vol. 4, p. 288.
  10. ↑ Jawādī Āmulī, Tasnīm, vol. 35, pp. 376-377.
  11. ↑ Ardabīlī, Zubdat al-bayān, p. 387.
  12. ↑ ʿArūsī Ḥuwayzī, Nūr al-thaqalayn, vol. 2, p. 275.
  13. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 5, p. 116.
  14. ↑ ʿArūsī Ḥuwayzī, Nūr al-thaqalayn, vol. 2, pp. 274-275; Baḥrānī, al-Burhān, vol. 2, p. 859.
  15. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 3, p. 83-85; Faḍl Allāh, Tafsīr min waḥy al-Qur'ān, vol. 17, p. 129.
  16. ↑ Ṭabrisī, Majmaʿ al-bayān, vol. 7, p. 304; Amīn, Tafsīr makhzan al-ʿirfān, vol. 9, p. 256; Makārim Shīrāzī, Tafsīr-i nimūna, vol. 8, p. 157.

References

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  • Baḥrānī, Sayyid Hāshim al-. al-Burhān fī tafsīr al-Qurʾān. Tehran: Bunyād-i Biʿthat, 1416 AH.
  • Bānū Amīn, Sayyida Nuṣrat Baygum. Makhzan al-ʿirfān dar tafsīr-i Qurʾān. Tehran: Nahḍat-i Zanān-i Musalmān, 1361 Sh.
  • Faḍl Allāh, Sayyid Muḥammad Ḥusayn. Tafsīr min waḥy al-Qurʾān. Beirut: Dār al-Malāk, 1419 AH.
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  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Mudarrisī, Sayyid Muḥammad Taqī al-. Min hudā l-Qurʾān. Tehran: Dār Muḥibbī l-Ḥusayn, 1419 AH.
  • Qarāʾatī, Muḥsin. Tafsīr-i nūr. Tehran: Markaz-i Farhangī-yi Dars-hā-yī az Qurʾān, 1383 Sh.
  • Ṭabāṭabāʾī, Sayyid Muḥammad Ḥusayn. al-Mīzān fī tafsīr al-Qurʾān. Qom: Islamic Publication Office, 1417 AH.
  • Ṭabrisī, Faḍl b. al-Ḥasan al-. Majmaʿ al-bayān fī tafsīr al-Qurʾān. Tehran: Nāṣir Khusraw, 1372 Sh.
  • ʿArūsī Ḥuwayzī, ʿAbd ʿAlī al-. Tafsīr nūr al-thaqalayn. Qom: Ismāʿīliyān, 1415 AH.
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