And (remember) when Ibrahim said to his father, Azar: 'Do you take idols as gods? Indeed, I see you and your people in manifest error'.
Scholars have debated the meaning of this verse. Abu Bakr Muhammad ibn Muhammad ibn Al-Hassan Aj-Juwayni Ash-Shaafi'i Al-Ash'ari, in his Nukat (notes) on Tafseer, stated: "There is no disagreement among people that the name of Ibrahim’s father was Tarakh (Terah)."
However, what appears in the Qur'an indicates that his name was Azar. Some scholars have argued that "Azar" was a derogatory term in their language, as if Ibrahim was saying, "O misguided one! Do you take idols as gods?" If this is the case, then the preferred grammatical form of the word would be in the nominative case (Azaru).
Another opinion suggests that Azar was the name of an idol. If so, its grammatical position would be accusative, as if the verse were saying: "And when Ibrahim said to his father: 'Do you take Azar as a god? Do you take idols as gods?"
Al-Imam Al-Qurtubi said in response to this: The claim of consensus on this matter is incorrect. Muhammad ibn Ishaq, Al-Kalbi, and Ad-Dhahhak have stated that Azar was indeed Ibrahim's father and that he was also called Tarakh, similar to how Israel and Ya'qub (Jacob) refer to the same person. If this is correct, then he had two names, as has been previously discussed.
Al-Muqaatil said: Azar was a title, while Tarakh was the actual name. Ath-Tha'alibi narrated a similar opinion from Ibn Ishaq Al-Qushayri. It is also possible that the reverse is true.
Al-Hassan said that the name of Ibrahim's father was Azar. Sulaiman At-Taymi considered it an insult, meaning "crooked" in their language. Al-Mu'tamir ibn Sulaiman narrated from his father: "It has reached me that it means 'crooked,' and it is the harshest word Ibrahim used against his father."
Ad-Dhahhak explained that in Persian, Azar means "an old man overwhelmed with worries." Al-Farra' argued that it was a derogatory term in their language, akin to saying, "O misguided one!" If read in the nominative case, the meaning would be "And when Ibrahim said to his misguided father." If read in the genitive case, it would mean "And when Ibrahim said to his father, the misguided one." An-Nahhas noted that Azar does not decline because it follows the Af'al pattern (which is not fully declinable).
Al-Imam Aj-Jawhari stated that Azar is a non-Arabic name, derived from the verb Aazara (آزر), meaning "to assist." Thus, it could imply that he supported his people in idol worship. Others suggest it derives from azr (أزر), meaning "strength," as Ibn Faris indicated.
Mujahid and Yaman claimed that Azar was the name of an idol, in which case it would be in the accusative case, meaning: "Do you take Azar as a god? Do you take idols as gods?" Another interpretation suggests a rearrangement of the words, meaning: "Do you take Azar's idols?" If this is the case, then Azar would be a generic name rather than a proper noun. And Allah knows best.
Ath-Tha'alibi, in Kitab al-Ara'is, reported that the name given to Ibrahim by his father was Tarakh, but when he became the keeper of Nimrod’s temple, he was named Azar.
Mujaahid also stated that Azar was not his father's name but rather the name of an idol.
Ibrahim was the son of Tarakh, who was the son of Nahur, who was the son of Sarugh, who was the son of Arghu, who was the son of Faligh, who was the son of Abir, who was the son of Shalikh, who was the son of Arfakhshad, who was the son of Shem, who was the son of Noah peace be upon him.
The word Azar has several recitations:
1. "A’izran" (أإزرا) – with two hamzas, the first open and the second broken, as narrated from Ibn Abbaas.
2. "A’azran" (أأزرا) – with two open hamzas, also from Ibn Abbaas.
3. Some recited it in the nominative case, as reported from Ibn Abbaas.
In the first two recitations, the word tattakhidhu (تتخذ) is read without hamza.
Al-Imam Al-Mahdawi said that A'izran (أإزرا) was considered the name of an idol, making it accusative (mansub), as in: "Do you take A’izran as a god?" The same applies to A'azran (أأزرا).
Alternatively, A'izran may be derived from azr (أزر), meaning "backbone," and would then function as an adverbial phrase (maf'ul li-ajlih), meaning: "Do you take idols for strength?"
It could also be understood as wizr (وزر, meaning burden), with the waw replaced by a hamza.
Qushayri mentioned that this story is cited in the Qur'an as part of the argument against the polytheists, using Ibrahim's rebuke of his father’s idol worship as a precedent. The Arabs, being his descendants, were most deserving of following his guidance.
The phrase "And when Ibrahim sai" can be understood as a command to remember this event. It could also be linked to the verse: "That no soul may be ensnared for what it has earned" (Qur'an 6:70), meaning "Remember when Ibrahim said…"
The word Azar was also recited as "Ya Azar" (يا آزر) in the vocative case, as found in the recitations of Abu and Ya‘qub, among others. This strengthens the view that Azar was indeed Ibrahim's father's name.
The phrase "Do you take idols as gods?" contains both a subject and an object (maf'ulaan), forming an interrogative sentence that conveys strong disapproval.
The people most deserving of advice and guidance are one’s family and relatives, provided that this is done gently, affectionately, and with kindness and leniency.
Frankness in giving advice is necessary as long as it does not exceed the bounds of politeness and courtesy, especially in matters of Tawhid (monotheism).
Allah said:
"And warn your closest relatives." (Surah Ash-Shu'ara 26:214)
And His statement:
"Protect yourselves and your families from the Fire."(Surah At-Tahreem:6)
Likewise, the Prophet Peace Upon him said:
"Start with yourself, then with those you support."
For this reason, the Prophet Peace Upon him first invited Ali, Khadijah, and Zayd, as they were living with him in the same household. They were the first to believe. He then called the rest of Quraysh, followed by the other Arabs, and then the freed slaves. Similarly, Ibrahim began with his father before addressing his people.
This verse also indicates that offering religious advice, criticizing misguidance, and rebuking wrongdoing in religious matters do not constitute disobedience to one's parents (uquuq Al-waalidayn).
A sound hadith recorded in Sahih Muslim from Abu Huraira states that the Prophet said:
"Ibrahim will meet his father Azar on the Day of Judgment, and Azar's face will be covered in dust and darkness. Ibrahim will say to him: 'Did I not tell you not to disobey me?_' His father will reply: 'Today, I will not disobey you.' Then Ibrahim will plead: 'O Lord, You promised me that You would not disgrace me on the Day of Resurrection. What disgrace could be greater than for my father to be distant from Your mercy?' Allah will respond: 'I have forbidden Paradise to the disbelievers."
Even if all people were to unite upon falsehood, it would never become the truth; for the small number of people upon the truth does not weaken it, nor does the large number of those upon falsehood make it credible.
Ibrahim Al-Khalil peace be upon him, holds a great status among the nations and religions of the world, yet he remains, above all, the leader of the monotheists and a witness against the misguidance of disbelievers and polytheists.
Abdulwahab Ibn Yusuf Isah
