Jump to content

Qur'an 9:114

Add links
From wikishia
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 was a "dweller 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 serves as a continuation and clarification of Qur'an 9:113, which prohibits seeking forgiveness for polytheists whose enmity toward God and status as inhabitants of 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 (a)'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 carry it out 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] The commentary 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 (a) Awareness of His Father's Shirk

Exegetes offer divergent views regarding Abraham's (a) 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 shirk, 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 shirk, 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 narrative 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 (a) example. The Companion reported this to the Prophet (s), prompting the revelation of the verse. The Prophet (s) clarified that with Azar's death in polytheism, his enmity toward God was established, leading Abraham (a) to cease his supplications.[14]

Text of the Promise and Abraham's (a) Seeking of Forgiveness

Shi'a exegetes identify Abraham's (a) promise to seek forgiveness as the one recorded in Qur'an 19:47. When Azar responded to Abraham's (a) invitation to faith with hostility, Abraham replied: "I will plead with my Lord to forgive you, for He is gracious to me."[13] Furthermore, they regard the fulfillment of this promise as Abraham's explicit supplication for Azar found in Qur'an 26:86.[14]

Notes

  1. ↑ Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 4, p. 288; Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 9, pp. 397-398.
  2. ↑ Yazdī, Fiqh al-Qurʾān, 1415 AH, vol. 4, p. 211.
  3. ↑ Baḥrānī, al-Burhān, 1416 AH, vol. 2, pp. 858-859.
  4. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 5, p. 116; Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 8, p. 156.
  5. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 5, p. 116.
  6. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 5, p. 116.
  7. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 35, p. 391; Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 4, p. 288.
  8. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 8, p. 155.
  9. ↑ Ṭabāṭabāʾī, al-Mīzān, 1417 AH, vol. 9, pp. 397-398; Mudarrisī, Min hudā l-Qurʾān, 1419 AH, vol. 4, p. 288.
  10. ↑ Jawādī Āmulī, Tasnīm, 1394 Sh, vol. 35, pp. 376-377.
  11. ↑ Ardabīlī, Zubdat al-bayān, p. 387.
  12. ↑ ʿArūsī Ḥuwayzī, Nūr al-thaqalayn, 1415 AH, vol. 2, p. 275.
  13. ↑ Ṭabrisī, Majmaʿ al-bayān, 1372 Sh, vol. 5, p. 116.
  14. ↑ ʿArūsī Ḥuwayzī, Nūr al-thaqalayn, 1415 AH, vol. 2, pp. 274-275; Baḥrānī, al-Burhān, 1416 AH, vol. 2, p. 859.

References

  • Ardabīlī, Aḥmad b. Muḥammad al-. Zubdat al-bayān fī aḥkām al-Qurʾān. Edited by Muḥammad Bāqir Bihbūdī. Tehran: al-Maktabat al-Jaʿfariyya, n.d.
  • 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.
  • Jawādī Āmulī, ʿAbd Allāh. Tasnīm: Tafsīr-i Qurʾān-i karīm. Qom: Isra' Publication Center, 1394 Sh.
  • 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.
  • Yazdī, Muḥammad. Fiqh al-Qurʾān. Qom: Ismāʿīliyān, 1415 AH.
Retrieved from "https://en.wikishia.net/w/index.php?title=Qur%27an_9:114&oldid=203821"