Life-Story of Prophet Ibrahim Related in Quran (1/2)

Ibrahim was born in a leading family of priests at Urwa (now included in Iraq). Image-carving was the occupation of his ancestors who were also the keepers of the biggest temple in the town.

His family was attached to that place of worship both spiritually and professionally and when faith gets mixed up with occupation and religious sentiment with economic self-interest the situation invariably becomes very complex and delicate.

In this atmosphere of gloom and rigidity there was little to encourage the growth of true love and devotion to God or move the people to rebel against the absurdity of polytheistic tenets and idolatrous practices. But with Ibrahim whom God had chosen for Apostleship and the resuscitation of humanity it was different.

"And We, verily, gave Ibrahim of old his proper course, and We were Aware of him." (Surah Al-Anbiya’ 21: 51)

Ibrahim launches his crusade against ignorance from a stage where even most powerful revolutionary movements, generally, fail to make headway. It was the stage of family, of the home in which a man is born and brought up and to which he is bound in loyalty and affection by innumerable ties.

Now, all those things happen that have been related so eloquently in the Qur’an.

These include the breaking of the idols by him, the consternation of the priests of the temple and their unbounded anger and revengefulness, the lighting up of a huge fire for this young and deep-hearted rebel, the cooling down of the fire and its turning into a source of peace and safety for him, and, finally, his forceful speech before the tyrant and straightforward replies to questions put to him in his Court.

Ibrahim's refusal to submit to the moral and spiritual perversion and depravity of his age evokes such a fearful response in the people of his town that they all turn against him.

He is excluded from social fellowship and persecuted by the rulers. But this oppressive and spiteful treatment makes no impression upon him. He remains supremely unmoved as if it was just what he was looking forward to.

Cheerfully and without rancour, he migrates from his birth-place because is not the real wealth, the wealth of faith, still in his possession, intact and undivided? He travels alone, without a friend or helper.

Everywhere, on the way he meets the same type of people, the same prevalence of ignorance, idolatry, corruption and sensuality upon which he had turned his back. On arrival in Egypt, he is confronted with a grave situation but succeeds in leaving that country safely with his wife on whom its ruler had an evil eye.

Ultimately, he reaches Syria where he decides to stay for its climate is agreeable, here, again, he takes up the mission of preaching the Oneness of God and denouncing idolatry with the same singleness of purpose.

Ibrahim takes a liking for Syria. It abounds in natural scenery, its soil is fertile and its people are prosperous.

But, soon, he is bidden to go to another land which is just the opposite of it in richness and fertility. But he has no choice in the matter. He has no rights, only duties. He is but to obey, not to reason why. He has no preference for any country.

The whole world is his home-land and the entire mankind his family. He is commanded to migrate from Syria with his wife, Hajir, and infant son.

Ibrahim comes to a valley which is devoid of vegetation and surrounded on all sides by rugged mountains.

Its climate is severe and it is also entirely uninhabited. There is no one in it that can be a source of solace or comfort.

He is told to leave his helpless wife and child there and move away solely on the strength of faith in God and in compliance with his Commend.

He is required to do so in such a state that he is totally resigned to the Divine Will and there is not a trace of fear or hesitation in his heart, nor a shadow of doubt regarding the promise of his Lord. On the contrary, he is to act in defiance of all the dictates of reason and experience, and yet to remain steadfast, firm and unflinching, giving the fullest proof of reliance upon God and disregard of material means and resources when he is assailed with doubt or fear grips his heart.

After Ibrahim has departed all those things happen, in the natural course, that were dreaded. The child becomes restless with thirst, and so does the mother.

But where was water to be found in that dry, unoccupied land? There was not a drop of it in the whole valley. Overcome with anxiety and with the intensity of mother's love, Hajir begins to run frantically between the two hills (of Safa and Marwa) in search of water and in the hope of meeting a caravan that may be passing that way.

When she approaches the other hill she is suddenly seized with fear about the safety of her child? Is it alive or has something happened to it? She hurries back to the child and assures herself that it was well. Then she again runs towards that hill, hoping against hope that she will come upon a traveller or find a source of water up there. She is worried and apprehensive.

At the same time, she is calm and serene. She is a Prophet’s wife and a Prophet’s mother but she does not believe in the futility of effort. She does not regard anything and the seeking of material means to be contrary to the spirit of faith and reliance on God. She is disturbed but not dejected. She has the utmost trust in God but there is no room in it for inaction.

The world has never seen such a spectacle before. The Providence, at last, is stirred and a spring bursts forth as if from nowhere. This is the blessed, overflowing fountain of Zam Zam which neither dries up nor dwindles. It is sufficient for the whole of mankind and for all generations to come.

The world has been drinking at it and will continue to do so till the end of time. There is propitiousness in it as well as health and a reward.

The Almighty has made the spontaneous act of a pious, believing lady a deliberate observance and prescribed it as a religious duty for everyone including kings and potentates, thinkers and scholars. Unless they perform the Sa’ee between the hills of Safa and Marwa their Hajj will remain incomplete.

The two points are, in fact, the destination of all devout souls and Sa’ee offers the aptest illustration of the viewpoint of a believer which combines both reason and emotion and faith and feeling.

A believer makes a full use of his intellectual powers in his worldly needs but, sometimes, also gives a free rein to the emotional urges whose roots are deeper and stronger than those of thought.

He lives in a world which is full of temptations. But like the pilgrim doing the Sa'ee between Safa and Marwa he passes quickly through it without being distracted. His heart is set on his destination. To him life is like the few turns he takes between the two hills in obedience to the Command of his Lord and in emulation of the example set by the pious precursors.

His faith does not come in the way of critical study and investigation and his Sa’ee (exertion) offers no hindrance to trustfulness and reliance on God. It is an event whose worth and significance can be summed up in just two words: love and obedience.

The child (Ismail) grows up and attains the age when a father is drawn most lovingly to his offspring. He goes out with his father, runs with him and keeps him company in many ways. The loving and affectionate father is very fond of his son.

And, herein lay the seeds of crisis for his heart is a pure and noble heart which is reserved exclusively for the love of the Divine One.

It is not anybody's heart but of the Friend of Allah. Love can put up with anything but a co-sharer. It cannot suffer a rival.

When such is the case with human love what would Divine love be like? This is the position when inspiration comes to Ibrahim that he should offer the sacrifice of his son.

The dreams of the Prophets are in the nature of Divine revelations. Hence, when the suggestion is conveyed to him again and again, he knows in his heart that it is the Will of God which shall be done. He asks his son for without his consent the deed cannot be performed.

The son remains steadfast. He gives a glittering proof of self-surrender. It could, of course, not be otherwise for was he himself not a Prophet, and the son and grandson of a Prophet?

"(Ibrahim) said: O my dear son, I have seen in a dream that I must sacrifice thee. So look, what thinkest thou ? He said: O my father! Do that which thou art commanded. Allah willing, thou shalt find me of the steadfast." (Surah As-Saffaat, 37: 102).