Sana'a - Saba:
I seek refuge in Allah from Satan, the outcast.
In the name of Allah, the Compassionate, the Merciful.
Praise is to Allah, Lord of the Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth, and that Muhammad, our master, is His servant, Messenger, and Last Prophet.
O Allah! Confer Your salat and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.
O Allah! Guide us and grant us acceptance, for You are the Hearing, the Knowing; accept our repentance, for You are the Relenting and the Merciful.
Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.
We concluded our Quranic presentation of one of the most important encounters mentioned in the Holy Quran regarding the prophet of Allah, His confidant, and His messenger Ibrahim (PBUH), as he was calling his people to the worship of Allah and monotheism and striving to eradicate polytheism. Furthermore, there were many lessons and insights to consider, and we aimed for brevity to benefit from other significant encounters as well.
In that important and beneficial encounter, we notice that Prophet Ibrahim (PBUH) achieved significant results:
- principle of monotheism.
- about His Prophet Yusuf (PBUH) that he said, {'I follow the way of my fathers: Ibrahim, Ishaq, and Yaqub'}[Yusuf 12:38]. He had every right to take pride in this affiliation and in following this path and affirm his commitment to it because it is the path of truth, upheld by the prophets and devotees of Allah.
- that Allah addressed the Quraysh in the Holy Quran, commanding them to follow {'the way of your forefather Ibrahim'}[Al-Hajj 22:78]—this was the path that their forefather followed, so why did they not follow it? Their forefather was Prophet Ibrahim (PBUH), who was on the right path, a messenger from Allah (Glory be to Him) and a symbol of guidance, not a symbol of misguidance.
However, their strong attachment to polytheism and long embrace of it required further encounters and approaching them with more reasoning and firmness.
The features of the second encounter based on the Quranic narrative of Prophet Ibrahim's call
The Holy Quran presents in Surah Ash-Shu'ara another encounter of a more straightforward tone than the previous one. This has to do with expanding the scope of reasoning and its implications and adopting a firmer stance, for this can play an important role in turning them away from polytheism. Additionally, it employs a method of questioning that seeks to elicit the truth and compels them to acknowledge it. Allah (Glory be to Him) says in Surah Ash-Shu'ara:
{'Relate to them [O Prophet] the story of Ibrahim, when he questioned his father and his people, “What is that you worship [besides Allah]?” They replied, “We worship idols, and we remain constantly in attendance on them.” He asked, “Can they hear you when you call upon them? Or can they benefit or harm you?” They replied, “No! But we found our forefathers doing the same.” Ibrahim responded, “Have you [really] considered what you have been worshipping, you and your ancestors? They are [all] enemies to me, except the Lord of all worlds. He is the One Who created me, and He [alone] guides me. He is the One Who provides me with food and drink. And He alone heals me when I am sick. And He is the One Who will cause me to die and then bring me back to life. And He is the One Who, I hope, will forgive my flaw on the Day of Judgment.” “My Lord! Grant me wisdom and join me with the righteous. Bless me with honourable mention among later generations. Make me one of those awarded the Garden of Bliss. Forgive my father, for he is certainly one of the misguided. And do not disgrace me on the day all will be resurrected, the day when neither wealth nor children will be of any benefit. Only those who come before Allah with a pure heart [will be saved].” And Jannah will be brought near to the pious, and Hellfire will be displayed to the deviant. And it will be said to them, “Where are those you used to worship besides Allah? Can they help you or even help themselves?” Then then they will all be hurled into it, along with the deviant and the soldiers of Iblis, all together. There they will say while disputing with one another, “By Allah! We were truly in a manifest error when we made you equal to the Lord of all worlds. And none led us astray other than the criminals. Now we have none to intercede for us, nor do we have a close friend. If only we could return, we would be among the believers.” Surely there is a sign in this. Yet most of them were not believers. And your Lord is certainly the Almighty, Most Merciful '}[Ash-Shu'ara 26 69:104].
This story, just like all preceding and following stories in Surah Ash-Shu'ara, is followed by this very statement: {'Surely there is a sign in this. Yet most of them were not believers. And your Lord is certainly the Almighty, Most Merciful'}[Ash-Shu'ara 103-104].
In this encounter, we find many things that are great, important, and beneficial for reasoning and striving for guidance. The reasoning in this story essentially emphasises how humans stand in need of Allah (the Almighty) and depend on Him in every fundamental aspect of their existence and lives.
In their creation, existence, life, guidance, sustenance, provision, and appointed time, human beings stand in need of Allah (Glory be to Him) and are dependent on Him. There is no source for any of this except Allah. This includes granting benefit, warding off harm, and all blessings. That is in addition to their eternal and significant future in the Hereafter. So why would a person turn to worship others than Allah and ally himself to others instead of Allah, while no one owns him like Allah does or can grant him what Allah grants him? He has blessed him with what no one else can
This is an important matter because the significant motivation in the issue of worship and directing oneself in worship stems from this state of dependence, the feeling of inadequacy and need, and the attachment a person may develop due to his needs and life requirements. Because of that, people direct their worship accordingly.
Let us begin our discussion based on this significant and beneficial story. In this encounter, the story begins with Allah's saying, {'Relate to them [O Prophet] the story of Ibrahim'}[Ash-Shu'ara 26:69]. All people agreed upon the great status and symbolism of Prophet Ibrahim (PBUH), including the Arab polytheists, especially the Quraysh tribe, who were the descendants of Prophet Ismail, son of Ibrahim (Peace be upon them), so it would be important for them to listen to his beneficial and important news for a number of reasons:Therefore, the Prophet (PBUH&F) was commanded to {’Relate to them,’} as he was fulfilling his duty of conveying the divine message, saving people from polytheism, and calling them to believe in Allah (the Almighty) and His oneness and worship Him alone. That was because of its significance and impact and the role that could play in establishing a compelling argument against them.
In these blessed verses, we see that Prophet Ibrahim (PBUH) employed a method of questioning and seeking truth-revealing responses that would urge his people to acknowledge the truth. It is clear that he addressed them when they were at a gathering—whether in the temple of their idols where they used to hold their assemblies or in any other place. That was why he addressed them, engaged in dialogue with them, explained to them, and questioned them in a communal setting. {'When he questioned his father and his people, “What is that you worship [besides Allah]?”'} He started with this very question: {'What is that you worship [besides Allah]?'}
The correct understanding of worship
Worship is the concept that governs a person's life and destiny, and it defines the nature and quality of our relationship with Allah (Glory be to Him). Essentially, worship is a state of submission that signifies servitude, and this submission comes in various forms. It stems from a psychological state in a person—in the state of fear, hope, compliance, humility, and a genuine sense of need and dependency—arising from the acknowledgement of his own servitude and that he is a servant. This inner feeling of being a servant is deeply ingrained in every human being and cannot be removed.
Human beings in their creation—as we have explained in previous lessons—in their innate nature, and in their lives and reality feel a need for Allah, the Almighty. They recognise that Allah (Glory be to Him) is the source of their existence in this life and that all blessings and essential life necessities are from Him. Thus, worship is that feeling and that submission expressing servitude, which they demonstrate in practical forms that manifest this submission, turning to Allah with what expresses worship and affirms their servitude to Him.
Thus, in reality, human beings are servants of Allah (the Almighty); no matter what they do, that does not change their status as being His servants. In other words, you can never wrest Allah's ownership of you or free yourself from being His servant—indeed, you cannot. Whatever the case, you are, in fact, a servant of Allah, the Almighty. He is your Creator, the One Who raised you, the Bestower of blessings, the Owner of you, the Owner of everything in the heavens and the earth, and the Lord of the worlds. He is, indeed, your Lord!
However, when a person directs his worship towards something other than Allah, this indicates a state of profound misguidance and complete denial of the greatest truth and the most significant right. He is overstepping an important right that belongs solely to Allah, for worship is His own right. So when one misdirects his worship to something other than Allah, he is transgressing this right. Consequently, by doing so, he is doing injustice to himself, rejecting the truth, and offending himself. Nonetheless, he cannot nullify the truth, which remains a firm, unassailable reality.
Worship is deeply connected to profound states of fear, hope, love, and reverence, each in its highest form. This means that a person must turn to Allah (the Almighty), the True God, in worship with the highest level of fear, hope, and love, as well as with absolute obedience that exceeds all other forms of obedience. If one turns to anyone other than Allah (Glory be to Him) with such states—the highest level of fear, hope, love, and obedience—then he has allowed himself to worship other than Allah (Glory be to Him). This, in turn, shapes a person’s practical life, influencing his stances and the course he takes in his life.
{'When he questioned his father and his people, “What is that you worship [besides Allah]?”'}[Ash-Shu'ara 26:70]—as we mentioned, the most important theme is worship, as it governs a person's life and destiny and determines the nature of his relationship with Allah. In essence, our relationship with Allah should be rooted in worshipping Him alone (Glory be to Him) because we are His servants.
Given the fact that their worship of idols was known to him, why did he ask this question? In fact, he asked them this specific question because their answer, if they responded truthfully, would implicitly acknowledge a fundamental truth: They were directing their worship towards something that did not deserve it, was not worthy of it, and had no right to it. Thus, polytheism is an erroneous state. This question itself—{'What is that you worship [besides Allah]?'}—carries an implicit tone of criticism and contempt for what they worshipped other than Allah.
From their response, it becomes clear to us that they tried to avoid giving a direct answer to the question—that is, to clarify the nature of those idols. For example, they could have simply said that they worshipped idols that were made of stone or copper, whether they had carved them or purchased them. They could have described the materials of their idols. However, they chose to sidestep the direct question and instead focused on describing their worship of the idols, saying, {'We worship idols, and we remain constantly in attendance on them'}[Ash-Shu'ara 26:71], emphasising the reverence they held for these idols.
By responding this way, they countered the implied contempt and criticism in his question by proudly expressing their admiration and reverence for the idols, as well as their pride in worshipping them. {'They replied, “We worship idols, and we remain constantly in attendance on them”'}[Ash-Shu'ara 26:71]. This means they stayed by the idols during certain times of the day, devoted to them with reverence and through the religious rituals that were customary for them. In other words, they had their own rituals—similar to the practices we have in Islam when worshipping Allah, such as prayer and supplication—through which they expressed their devotion, supplicated to the idols, and made offerings to them, among other acts.
The spiritual state is an innate need, but how can it be directed in the right way?
Worship through specific rituals (such as reciting specific formulas and engaging in prayer and supplication) is a vital aspect of worship. It forms an essential part of what is traditionally practised and firmly established in worship.
Human beings have a spiritual need that is innate to their nature: They need to direct their submission, reverence, supplications, invocations, and requests to the one whom they believe is worthy of it. At its core, this is a natural instinct that guides us towards Allah (Glory be to Him). However, a person may deviate from his innate nature, straying away from it.
There is in the divine religion and way what can put this spiritual need in the right direction that leads to Allah (Glory be to Him). It becomes a very important source for tranquillity and reassurance: As we mentioned, it is an innate need; worshipping Allah involves turning to Allah in supplication, exercising divine remembrance, invoking Allah (the Almighty), and seeking Him through other acts of worship such as prayer, and as a result, this gives a person tranquillity and makes him feel being close to Allah and enjoying divine care. This gives him certainty that Allah is fully aware of his condition and that this only brings him more divine care and draws him closer to Allah.
This innate state holds significant importance in human life. Therefore, it is a blessing from Allah (Glory be to Him) that He has opened vast horizons for His servants in this regard. The role of prayer is fundamental in this context, as is the role of supplication. When a person turns away from this aspect, he may experience a hardness of heart and a state of spiritual dryness. This state brings with it major negative consequences that manifest in one’s behaviour, anxiety, restlessness, and constant, intense stress—in many ways. It even makes a person lose his own human feelings. Thus, this helps us realise how important this matter is; however, the people of Ibrahim deviated in the wrong and false direction when they turned to their idols through those baseless rituals.
The idols, as is clear, could not offer them what they sought to attain through their worship, supplication, and pleas. These idols offered neither benefit nor protection from harm—they did not offer anything they desired. They did not even have life in themselves or the ability to hear, as they were merely stone or copper statues—whatever material they were made from. They were nothing more than inanimate objects.He then went on to ask them another question that was extremely embarrassing for them: {'He asked, “Can they hear you when you call upon them? Or can they benefit or harm you?”'}[Ash-Shu'ara 26:72-73]. This was a profound and embarrassing question for them, as they could not attribute any of that to the idols: They could not claim that the idols could hear their calls while they were supplicating, imploring, and making offerings to them. Nor could they assert that the idols could benefit them, ward off harm, or inflict harm if they did not resort to that false worship.
They found no valid evidence or proof to support their position. Instead, in their response, they relied on a different thing! They resorted to invalid justification for their worship: the inherited customs and traditions of their forefathers. They based their argument on what their forefathers practised: {'They replied, “No! But we found our forefathers doing the same”'}[Ash-Shu'ara 26:74]. They attempted to rely on that and sanctify the practices of their forefathers in this regard.
Drawing legitimacy from the ways of ancestors: The negative and positive aspects to consider!
Relying solely on the practices of ancestors is not a valid argument or evidence. You cannot say that something is right just because it was followed by your forefathers—no one should claim so. This in and of itself does not necessarily indicate that something is valid at all. Simply put, what the ancestors followed may be valid if it fundamentally aligns with what is right; however, if it is not valid in itself, merely because one's forefathers followed it does not make it valid. That cannot make it valid if it is built on falsehood.Thus, we find a difference: Taking pride in what one’s ancestors followed and in belonging to something genuinely right is not like taking pride in something that is false and clinging to it.
The matter does not hold absolute validity: One should not take pride in something that is false just because it was followed by his ancestors. This does not mean that when something is indeed right, there should not be pride in belonging to it, nor does that mean there should be a lack of continuity or commitment to that path. The bottom line is as we have said: If it is right, then it is the foundation; if it is false, then it should not be followed. This is an important point because we can see the difference:
That shows us how important it is to be aware of this matter: When we find that our forefathers and ancestors adhered to the path of truth and followed those symbols who guided them with the guidance of Allah (Glory be to Him), we have every right to take pride in our affiliation with their way and to affirm our steadfastness on that way.
For example, in our reality here in Yemen, when we say that the Prophet (PBUH&F) said, 'The belief is that of the Yemenites, and sagacity is that of the Yemenites,' it reflects that our forefathers and ancestors have a great history in terms of their affiliation to faith and their commitment to the path of faith. Their affiliation to faith is one of deep roots, spanning generations all the way back to the era of the Messenger of Allah (PBUH&F) and the Ansar. Throughout that historical period, there were great figures who guided our dear people on the path of guidance. Therefore, this pride and this sense of belonging are justified because the path they followed was one of faith. However, we should strive to remove what may have been introduced into this historical legacy that contradicts its authenticity and purity. We should seek to remove any impurities that may have been introduced from here or there by any misguided groups. This affiliation is significant and of authentic roots—there is no doubt about it.
During the takfiri targeting and invasion against our country, some tried to tarnish this authentic legacy of our people’s faith-based path, which dates back to the era of the Messenger of Allah (PBUH&F) and the time of declaring faith in him. They attempted to portray to our Yemeni people that our forefathers and ancestors were misguided. Some Takfiri preachers even misused certain verses to argue against the path of our forefathers and ancestors, but their arguments were misplaced, as we have explained regarding this point.
Following the guidance of Allah and His true path and being rooted in faith in its pure form throughout generations should be considered as a source of pride, as Prophet Yusuf (PBUH) said in a commendable statement (one that was not criticised in the Quran), {'I follow the way of my fathers: Ibrahim, Ishaq, and Yaqub.'}
On the other hand, the wrong approach is to take pride in the path of those who did not follow the right path—those whose past is dark and filled with falsehood and misguidance. This is what a person should not take pride in, cling to, adhere to, or follow.
For this same reason, when some polytheists tried to cling to their idolatrous practices, following their misguided symbols among their ancestors, the Holy Quran responded, {'What if their forefathers did not comprehend anything or follow the right way?'}[Al-Baqarah 2:170]. This highlights the problem: Their forefathers lacked understanding and were not on the right path. Had they been well guided, following them would have been acceptable.
This also serves as a lesson regarding the intellectual and cultural heritage of the Ummah and the right criterion that should be followed.
That is enough for today.
We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah! Have mercy on our virtuous martyrs, heal the wounded among us, set free our captives, and grant us victory. You are the Hearer of Prayer!
Peace be upon you and the mercy of Allah and His blessings.
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