As is understood from âyat-i-kerîmas and hadîth-i-sherîfs and as is written in thousands of Islamic books, all the fortunate people who were honoured with being Rasûlullah’s ‘sall-Allâhu ’alaihi wa sallam’ fathers and mothers were the noblest, the most honourable, the most beautiful and the purest people of their times and in their countries. They all were cherished, blessed and respectable. Therefore, Hadrat Ibrâhîm’s father was a Believer and was far from having evil habits or abominable, low attributes. Âzar, who was a disbeliever, was not his father; he was his uncle. As is declared at the beginning of Sûrat-u Âl-i ’Imrân, the Qur’ân’s âyats are of two kinds. First, the âyats with clear, obvious meanings, which are called “Muhkamât.” Second, there are âyats called “Mutashâbihât” which are not overt, plain or usual, but which contain unusual meanings. That is, it does not conform with [1] A kind of hadîth.
Please see the sixth chapter of the second fascicle of Endless Bliss.mind or with Islam to give them their apparent, known meanings; it is necessary to give them unusual meanings, that is, ta’wîl (to interpret) them. It is sinful to give them their apparent meanings. For example, the savants of Tafsîr have explained the word yed (hand) as ‘power’ which means capability. By the same token, it is written in The Tafsîr of Baydâwî that in the âyat “When Ibrâhîm ‘’alaihis-salâm’ told his father Âzer...” Âzer is an atf-i beyân[1] for the word ‘father.’ When a person has two names and these two names are mentioned together, it is understood that one of them is famous and the other is not famous, which is called “atf-i beyân.” For this reason, according to the rules of belâghat, fesâhat and i’jâz [2] , Hadrat Ibrâhîm calls two persons father. One of them is his own father, and the other is somebody else whom he refers to as father. The meaning of the âyat is: “When Hadrat Ibrâhim told his Âzer father.” If it weren’t so, it would be enough in the Qur’ân to declare: “When he told Âzer,” or “When he told his father,” instead of declaring:
“When he told his father Âzer.” If he were his own father, the word ‘his father’ would be superfluous. All of the scholars of the Tawrât (Torah) followed the religion of Mûsâ ‘’alaihis-salâm’ for a period of eighteen hundred years, and along with them the Apostles of Jesus ‘’alaihis-salâm’ and the priests who followed them said that Âzer was not the real father but he was the uncle of Ibrâhîm ‘’alaihis-salâm’. As is inferred from the undefiled old namescripts of the Torah and the Bible, the name of the father of Ibrâhîm ‘’alaihis-salâm’ was Târuh. The word Târuh is not the Hebrew synonym of Âzer as some ignorant people write. It means that they both are not names for the same person. There are many verses in the Qur’ân-al kerîm in accord with those in the Torah and the Bible. In the thirtieth page of the Turkish version of his book, Beyân-ul-haqq, Rahmatullah Efendi ‘rahmatullâhi ’alaih’, one of the Islamic scholars of India, says, “Naskh; i.e., anything to be made invalid by Allâhu ta’âlâ, involves only the commandments and the prohibitions. In the commentatory book entitled Ma’âlim-ut-tanzîl al-Imâm alBaghawî says that naskh did not occur in the qisas (narrations) and akhbâr (information) [or in scientific and experimental [1] In Arabic, the second noun, which is written for explaining the meaning of a noun, is called “atf-i-beyân.” Its English counterpart is ‘appositive’.
Endless Bliss First Fasicle | Page 257-260
