Surah Anam ayat 75 Tafsir Quran 6:75

﴿وَكَذَٰلِكَ نُرِي إِبْرَاهِيمَ مَلَكُوتَ السَّمَاوَاتِ وَالْأَرْضِ وَلِيَكُونَ مِنَ الْمُوقِنِينَ﴾
[ الأنعام: 75]

6:75 And thus did We show Abraham the realm of the heavens and the earth that he would be among the certain [in faith]

And so just as We show him the misguidance of his father and his people We show Abraham the kingdom of the heavens and the earth that he might infer thereby the truth of Our Oneness and that he might be of those knowing it with certainty the sentence beginning with wa-kadhālika ‘and so’ and what follows it is a parenthetical statement and a supplement to the one beginning with qāla ‘he said’.

Thus, did We carry Ibrahim beyond the physical world to show him the wonders and spiritual glories behind the magnificent powers and laws of the physical universe to affirm his inward sight and his deep thoughts with certainty

Ibrahim Advises his Father Ibrahim advised, discouraged and forbade his father from worshipping idols, just as Allah stated, وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ ءَازَرَ أَتَتَّخِذُ أَصْنَاماً ءَالِهَةً ( And (remember ) when Ibrahim said to his father Azar: "Do you take idols as gods") meaning, do you worship an idol instead of Allah إِنِّى أَرَاكَ وَقَوْمَكَ ( Verily, I see you and your people... ) who follow your path, فِى ضَلَـلٍ مُّبِينٍ ( in manifest error ) wandering in confusion unaware of where to go.
Therefore, you are in disarray and ignorance, and this fact is clear to all those who have sound reason.
Allah also said, وَاذْكُرْ فِى الْكِتَـبِ إِبْرَهِيمَ إِنَّهُ كَانَ صِدِّيقاً نَّبِيّاً - إِذْ قَالَ لاًّبِيهِ يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً - يأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِى أَهْدِكَ صِرَاطاً سَوِيّاً - يأَبَتِ لاَ تَعْبُدِ الشَّيْطَـنَ إِنَّ الشَّيْطَـنَ كَانَ لِلرَّحْمَـنِ عَصِيّاً - يأَبَتِ إِنِّى أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَـنِ فَتَكُونَ لِلشَّيْطَـنِ وَلِيّاً - قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِى يإِبْرَهِيمُ لَئِن لَّمْ تَنتَهِ لأَرْجُمَنَّكَ وَاهْجُرْنِى مَلِيّاً - قَالَ سَلَـمٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِى حَفِيّاً - وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّى عَسَى أَلاَّ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا ( And mention in the Book (the Qur'an, the story of ) Ibrahim.
Verily! He was a man of truth, a Prophet.
When he said to his father: "O my father! Why do you worship that which hears not, sees not and cannot avail you in anything O my father! Verily! There has come to me of knowledge that which came not unto you.
So follow me.
I will guide you to a straight path.
O my father! Worship not Shaytan.
Verily! Shaytan has been a rebel against the Most Beneficent ( Allah ).
O my father! Verily! I fear lest a torment from the Most Beneficent ( Allah ) overtakes you, so that you become a companion of Shaytan ( in the Hell-fire )." He ( the father ) said: "Do you reject my gods, O Ibrahim If you stop not ( this ), I will indeed stone you.
So get away from me safely before I punish you." Ibrahim said: "Peace be on you! I will ask forgiveness of my Lord for you.
Verily! He is unto me, Ever Most Gracious.
And I shall turn away from you and from those whom you invoke besides Allah.
And I shall call on my Lord; and I hope that I shall not be unanswered in my invocation to my Lord.") 19:41-48 Ibrahim continued asking for forgiveness for his father for the rest of his father's life.
When his father died an idolator and Ibrahim realized this fact, he stopped asking Allah for forgiveness for him and disassociated himself from him.
Allah said, وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ ( And invoking for his father's forgiveness was only because of a promise he had made to him.
But when it became clear to him that he was an enemy to Allah, he dissociated himself from him.
Verily Ibrahim was patient in supplication and forbearing. ) 9:114.
It was recorded in the Sahih that Ibrahim will meet his father Azar on the Day of Resurrection and Azar will say to him, "My son! This Day, I will not disobey you." Ibrahim will say, "O Lord! You promised me not to disgrace me on the Day they are resurrected; and what will be more disgraceful to me than cursing and dishonoring my father" Then Allah will say, "O Ibrahim! Look behind you!" He will look and there he will see ( that his father was changed into ) a male hyena covered in dung, which will be caught by the legs and thrown in the ( Hell ) Fire." Tawhid Becomes Apparent to Ibrahim Allah's statement, وَكَذَلِكَ نُرِى إِبْرَهِيمَ مَلَكُوتَ السَّمَـوَتِ وَالاٌّرْضِ ( Thus did We show Ibrahim the kingdom of the heavens and the earth... ) 6:75, means, when he contemplated about the creation of the heaven and earth, We showed Ibrahim the proofs of Allah's Oneness over His dominion and His creation, which indicate that there is no god or Lord except Allah.
Allah said in other Ayat; قُلِ انظُرُواْ مَاذَا فِى السَّمَـوَتِ وَالاٌّرْضِ ( Say: "Behold all that is in the heavens and the earth." ) 10:101, and, أَفَلَمْ يَرَوْاْ إِلَى مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِّنَ السَّمَآءِ وَالاٌّرْضِ إِن نَّشَأْ نَخْسِفْ بِهِمُ الاٌّرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفاً مِّنَ السَّمَآءِ إِنَّ فِى ذَلِكَ لاّيَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ ( See they not what is before them and what is behind them, of the heaven and the earth If We will, We sink the earth with them, or cause a piece of the sky to fall upon them.
Verily, in this is a sign for every servant who turns to Allah. ) 34:9 Allah said next, فَلَمَّا جَنَّ عَلَيْهِ الَّيْلُ ( When the night overcame him ) covered him with darkness, رَأَى كَوْكَباً ( He saw a Kawkab ) a star. قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ ( He said: "This is my lord." But when it Afala, ) meaning, set, he said, لا أُحِبُّ الاٌّفِلِينَ ( I like not those that set. ) Qatadah commented, "Ibrahim knew that his Lord is Eternal and never ceases." فَلَمَّآ رَأَى الْقَمَرَ بَازِغاً قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِى رَبِّى لاّكُونَنَّ مِنَ الْقَوْمِ الضَّآلِّينَ رَبِّى ( When he saw the moon rising up, he said: "This is my lord." But when it set, he said: "Unless my Lord guides me, I shall surely be among the misguided people." When he saw the sun rising up, he said: "This is my lord." ) this radiating, rising star is my lord, هَـذَآ أَكْبَرُ ( This is greater ) bigger than the star and the moon, and more radiant. فَلَمَّآ أَفَلَتْ ( But when it Afalat ) set, قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَإِنِّى وَجَّهْتُ وَجْهِىَ ( he said: "O my people! I am indeed free from all that you join as partners in worship with Allah.
Verily, I have turned my face..." ), meaning, I have purified my religion and made my worship sincere, لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ ( "towards Him Who has created the heavens and the earth," ) Who originated them and shaped them without precedence, حَنِيفاً ( Hanifan ) avoiding Shirk and embracing Tawhid.
This is why he said next, وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ ( "and I am not of the idolators." ) Prophet Ibrahim Debates with his People We should note here that, in these Ayat, Ibrahim, peace be upon him, was debating with his people, explaining to them the error of their way in worshipping idols and images.
In the first case with his father, Ibrahim explained to his people their error in worshipping the idols of earth, which they made in the shape of heavenly angels, so that they intercede on their behalf with the Glorious Creator.
His people thought that they are too insignificant to worship Allah directly, and this is why they turned to the worship of angels as intercessors with Allah for their provisions, gaining victory and attaining their various needs.
He then explained to them the error and deviation of worshipping the seven planets, which they said were the Moon, Mercury, Venus, the Sun, Mars, Jupiter and Saturn.
The brightest of these objects and the most honored to them was the Sun, the Moon then Venus.
Ibrahim, may Allah's peace and blessings be on him, first proved that Venus is not worthy of being worshipped, for it is subservient to a term and course appointed that it does not defy, nor swerving right or left.
Venus does not have any say in its affairs, for it is only a heavenly object that Allah created and made bright out of His wisdom.
Venus rises from the east and sets in the west where it disappears from sight.
This rotation is repeated the next night, and so forth.
Such an object is not worthy of being a god.
Ibrahim then went on to mention the Moon in the same manner in which he mentioned Venus, and then the Sun.
When he proved that these three objects were not gods, although they are the brightest objects the eyes can see, قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ ( he said: "O my people! I am indeed free from all that you join as partners in worship with Allah." ) meaning, I am free from worshipping these objects and from taking them as protectors.
Therefore, if they are indeed gods as you claim, then all of you bring your plot against me and do not give me respite. إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ ( Verily, I have turned my face towards Him Who has created the heavens and the earth, Hanifan, and I am not one of the idolators. ) meaning, I worship the Creator of these things, Who originated and decreed them, and Who governs their affairs and made them subservient.
It is He in Whose Hand is the dominion of all things, and He is the Creator, Lord, King and God of all things in existence.
In another Ayah, Allah said؛ إِنَّ رَبَّكُمُ اللَّهُ الَّذِى خَلَقَ السَمَـوَتِ وَالاٌّرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ ( Indeed your Lord is Allah, Who created the heavens and the earth in six Days, and then He Istawa (rose over ) the Throne.
He brings the night as a cover over the day, seeking it rapidly, and ( He created ) the sun, the moon, the stars, subjecting them to His command.
Surely, His is the creation and commandment.
Blessed be Allah, the Lord of all that exists!) 7:54.
Allah described Prophet Ibrahim, وَلَقَدْ ءَاتَيْنَآ إِبْرَهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِهِ عَـلِمِينَ - إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَا هَـذِهِ التَّمَـثِيلُ الَّتِى أَنتُمْ لَهَا عَـكِفُونَ ( And indeed We bestowed aforetime on Ibrahim his (portion of ) guidance, and We were well-acquainted with him.
When he said to his father and his people: "What are these images, to which you are devoted") 21:51-52.
These Ayat indicate that Ibrahim was debating with his people about the Shirk they practiced.

(6:75) And thus We showed Abraham the kingdom of the heavens and the earth, *51 so that he might become one of those who have sure faith. *52. The adversaries are told that they can observe God's signs in the phenomena of the universe, just as Abraham could. The difference is that they see nothing, as if they were blind, whereas Abraham saw with open eyes. The sun, moon and stars which rise and set before their eyes day after day and night after night witness them as misguided at their setting as at their rising. Yet the same signs were observed by the perceptive Abraham, and the physical phenomena helped him arrive at the Truth.

And thus did We show Abraham the meaning

**51).
The adversaries are told that they can observe God's signs in the phenomena of the universe, just as Abraham could.
The difference is that they see nothing, as if they were blind, whereas Abraham saw with open eyes.
The sun, moon and stars which rise and set before their eyes day after day and night after night witness them as misguided at their setting as at their rising.
Yet the same signs were observed by the perceptive Abraham, and the physical phenomena helped him arrive at the Truth.

*52).
To obtain a full understanding of this section, as well as of those verses which mention the dispute between Abraham and his people, it is necessary to cast a glance at the religious and cultural condition of the latter.
Thanks to recent archaeological discoveries, not only has the, city where Abraham is said to have been born been located, but a good deal of information is also available about the condition of the people of that area during the Abrahamic period.
We reproduce below a summary of the conclusions which Sir Leonard Wooley arrived at as a result of the researches embodied in his work, Abraham ( London, 1935 ).

It is estimated that around 2100 B.C., which is now generally accepted by scholars as the time of the advent of Abraham, the population of the city of Ur was at least two hundred and fifty thousand, maybe even five hundred thousand.
The city was a large industrial and commercial metropolis.
Merchandise was brought to Ur from places as far away as Palmir and Nilgiri in one direction, and in the other it had developed trade relations with Anatolia.
The state, of which this city was the capital, extended a little beyond the boundaries of modern Iraq in the north, and exceeded its present borders further to the west.
The great majority of the population were traders and craftsmen.
The inscriptions of that period, which have been discovered in the course of archaeological research, make it clear that those people had a purely materialistic outlook on life.
Their greatest concern was to earn the maximum amount of wealth and enjoy the highest degree of comfort and luxury.
Interest was rampant among them and their devotion to money-making seemed all-absorbing.
They looked at one another with suspicion and often resorted to litigation.
In their prayers to their gods, too, they generally asked for longer life, prosperity and greater commercial success, rather than for spiritual growth, God's pardon and reward in the Hereafter.

The population comprised three classes of people: ( 1 ) amelu, the priests, the government and military officers; ( 2 ) mushkinu, the craftsmen and farmers; and ( 3 ) the slaves.

The people of the first class mentioned, i.e.
amelu, enjoyed special privileges.
In both criminaI and civil matters, their rights were greater than those of the others, and their lives and property were deemed to be of higher value.
It was in such a city and in such a society that Abraham first saw the light of day.
Whatever information we possess with regard to him and his family through the Talmud shows that he belonged to the amelu class and that his father was the highest functionary of the state.
( See also Towards Understanding the Qur'an, vol.
1, Surah 2, n.290. )
In the inscriptions of Ur there are references to about five thousand deities.
Each city had its own deity.
Each city had a chief deity which it considered its chief protector and, therefore, that deity was considered worthy of greater reverence than all the others.
'The chief deity of Ur was Nannar ( the moon god ), and it is for this reason that the city later became known as Kamarina.* The other major city was Larsa, which replaced Ur as the capital of the kingdom.
Its chief deity was Shamash ( the sun god ).
Under these major deities there was a myriad of minor deities which had generally been chosen from among the heavenly bodies - stars and planets.
People considered them responsible for granting their innumerable minor prayers.
Idols had been carved in the image of these celestial and terrestrial gods and goddesses and were made objects of ritual worship.

*Qamar is the Arabic word for 'moon'- Ed.

The idol of Nannar had been placed in a magnificent building on the top of the highest hill.
Close to it was the temple of Nin-Gal, the wife of Nannar.
The temple of Nannar resembled a royal palace.
Every night a female worshipper went to its bedroom, adorned as a bride.
A great number of women had been consecrated in the name of this deity and their position was virtually that of religious prostitutes.
The woman who would sacrifice her virginity for the sake of her 'god' was held in great esteem.
For a woman to give herself to some unrelated person 'for the sake of God' was considered a means to salvation.
Needless to say, it was generally the priests who made most use of this institution.
Nannar was not merely a deity, but the biggest landlord, the biggest trader, the biggest industrialist and the most powerful ruler.
Many orchards, buildings and huge estates had been consecrated to his temple.
In addition to this, cereals, milk, gold, cloth, etc., were brought as offerings to the temple by peasants, landlords and merchants, and there was a large staff in the temple to receive the offerings.
Many a factory had been established on behalf of the temple.
Large-scale trading was also carried out on its behalf.
All these activities were conducted by the priests in the name of the deity.
Moreover, the country's main court was also located in the temple.
The priests functioned as judges and their judgements were equated with those of God.
The authority of the royal family was derived from Nannar.
The concept was that Nannar was the true sovereign and that the ruler of the country governed merely on his behalf.
Because of this relationship, the king himself was raised to the rank of a deity and was worshipped.

The founder of the dynasty which ruled over Ur at the time of Abraham was Ur-Nammu.
In 2300 B.C.
he had established an extensive kingdom, stretching from Susa in the east to Lebanon in the west.
Hence the dynasty acquired the name 'Nammu', which became Nimrud in Arabic.
After the emigration of Abraham, both the ruling dynasty and the nation of Ur were subjected to a succession of disasters.
Firstly, the Elamites sacked Ur and captured Nimrud along with the idols of Nannar.
Later on, an Elamite state was established in Larsa which governed Ur as well.
Later still, Babylon prospered under a dynasty of Arabian origin and both Larsa and Ur came under its hegemony.
These disasters shook the people of Ur's faith in Nannar, for he had failed to protect them.

It is difficult to say much, with certainty, about the extent of the subsequent impact of the teachings of Abraham on these people.
The laws which were codified by the Babylonian King Hammurabi in 1910 B.C.
show the impress of the prophetic influence, whether direct or indirect.
An inscription of this code was discovered in 1902 by a French archaeologist and its English translation by C.
H.
W.
John was published in 1903 under the title The Oldest Code of Law.
Many articles of this code, both fundamental principles and substantive laws, bear some resemblance to the Mosaic Law.

If the conclusions of these archaeological researchers are correct, it becomes quite evident that polytheism did not consist merely of a set of religious beliefs and polytheistic rites, it rather provided the foundation on which the entire order of economic, cultural, political and social life rested.
Likewise, the monotheistic mission which was undertaken by Abraham was not merely directed against the practice of idol-worship.
It had far wider implications, so much so that it affected the position of the royal family both as rulers and deities.
It also affected the social, economic and, political status and interests of the priestly class, and the aristocracy in general, and in fact the entire fabric of the social life of the kingdom.
To accept the teaching of Abraham meant that the entire edifice of the existing society should be pulled down and raised anew on the basis of belief in the One God.
Hence, as soon as Abraham launched his mission, ordinary people as well as the privileged classes, ordinary devotees as well as Nimrud.
rose at once to oppose and suppress it.

 

Ibrahim Advises his Father Ibrahim advised, discouraged and forbade his father from worshipping idols, just as Allah stated, وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ ءَازَرَ أَتَتَّخِذُ أَصْنَاماً ءَالِهَةً ( And (remember ) when Ibrahim said to his father Azar: "Do you take idols as gods") meaning, do you worship an idol instead of Allah إِنِّى أَرَاكَ وَقَوْمَكَ ( Verily, I see you and your people... ) who follow your path, فِى ضَلَـلٍ مُّبِينٍ ( in manifest error ) wandering in confusion unaware of where to go.
Therefore, you are in disarray and ignorance, and this fact is clear to all those who have sound reason.
Allah also said, وَاذْكُرْ فِى الْكِتَـبِ إِبْرَهِيمَ إِنَّهُ كَانَ صِدِّيقاً نَّبِيّاً - إِذْ قَالَ لاًّبِيهِ يأَبَتِ لِمَ تَعْبُدُ مَا لاَ يَسْمَعُ وَلاَ يَبْصِرُ وَلاَ يُغْنِى عَنكَ شَيْئاً - يأَبَتِ إِنِّى قَدْ جَآءَنِى مِنَ الْعِلْمِ مَا لَمْ يَأْتِكَ فَاتَّبِعْنِى أَهْدِكَ صِرَاطاً سَوِيّاً - يأَبَتِ لاَ تَعْبُدِ الشَّيْطَـنَ إِنَّ الشَّيْطَـنَ كَانَ لِلرَّحْمَـنِ عَصِيّاً - يأَبَتِ إِنِّى أَخَافُ أَن يَمَسَّكَ عَذَابٌ مِّنَ الرَّحْمَـنِ فَتَكُونَ لِلشَّيْطَـنِ وَلِيّاً - قَالَ أَرَاغِبٌ أَنتَ عَنْ آلِهَتِى يإِبْرَهِيمُ لَئِن لَّمْ تَنتَهِ لأَرْجُمَنَّكَ وَاهْجُرْنِى مَلِيّاً - قَالَ سَلَـمٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِى حَفِيّاً - وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِن دُونِ اللَّهِ وَأَدْعُو رَبِّى عَسَى أَلاَّ أَكُونَ بِدُعَآءِ رَبِّى شَقِيًّا ( And mention in the Book (the Qur'an, the story of ) Ibrahim.
Verily! He was a man of truth, a Prophet.
When he said to his father: "O my father! Why do you worship that which hears not, sees not and cannot avail you in anything O my father! Verily! There has come to me of knowledge that which came not unto you.
So follow me.
I will guide you to a straight path.
O my father! Worship not Shaytan.
Verily! Shaytan has been a rebel against the Most Beneficent ( Allah ).
O my father! Verily! I fear lest a torment from the Most Beneficent ( Allah ) overtakes you, so that you become a companion of Shaytan ( in the Hell-fire )." He ( the father ) said: "Do you reject my gods, O Ibrahim If you stop not ( this ), I will indeed stone you.
So get away from me safely before I punish you." Ibrahim said: "Peace be on you! I will ask forgiveness of my Lord for you.
Verily! He is unto me, Ever Most Gracious.
And I shall turn away from you and from those whom you invoke besides Allah.
And I shall call on my Lord; and I hope that I shall not be unanswered in my invocation to my Lord.") 19:41-48 Ibrahim continued asking for forgiveness for his father for the rest of his father's life.
When his father died an idolator and Ibrahim realized this fact, he stopped asking Allah for forgiveness for him and disassociated himself from him.
Allah said, وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ ( And invoking for his father's forgiveness was only because of a promise he had made to him.
But when it became clear to him that he was an enemy to Allah, he dissociated himself from him.
Verily Ibrahim was patient in supplication and forbearing. ) 9:114.
It was recorded in the Sahih that Ibrahim will meet his father Azar on the Day of Resurrection and Azar will say to him, "My son! This Day, I will not disobey you." Ibrahim will say, "O Lord! You promised me not to disgrace me on the Day they are resurrected; and what will be more disgraceful to me than cursing and dishonoring my father" Then Allah will say, "O Ibrahim! Look behind you!" He will look and there he will see ( that his father was changed into ) a male hyena covered in dung, which will be caught by the legs and thrown in the ( Hell ) Fire." Tawhid Becomes Apparent to Ibrahim Allah's statement, وَكَذَلِكَ نُرِى إِبْرَهِيمَ مَلَكُوتَ السَّمَـوَتِ وَالاٌّرْضِ ( Thus did We show Ibrahim the kingdom of the heavens and the earth... ) 6:75, means, when he contemplated about the creation of the heaven and earth, We showed Ibrahim the proofs of Allah's Oneness over His dominion and His creation, which indicate that there is no god or Lord except Allah.
Allah said in other Ayat; قُلِ انظُرُواْ مَاذَا فِى السَّمَـوَتِ وَالاٌّرْضِ ( Say: "Behold all that is in the heavens and the earth." ) 10:101, and, أَفَلَمْ يَرَوْاْ إِلَى مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ مِّنَ السَّمَآءِ وَالاٌّرْضِ إِن نَّشَأْ نَخْسِفْ بِهِمُ الاٌّرْضَ أَوْ نُسْقِطْ عَلَيْهِمْ كِسَفاً مِّنَ السَّمَآءِ إِنَّ فِى ذَلِكَ لاّيَةً لِّكُلِّ عَبْدٍ مُّنِيبٍ ( See they not what is before them and what is behind them, of the heaven and the earth If We will, We sink the earth with them, or cause a piece of the sky to fall upon them.
Verily, in this is a sign for every servant who turns to Allah. ) 34:9 Allah said next, فَلَمَّا جَنَّ عَلَيْهِ الَّيْلُ ( When the night overcame him ) covered him with darkness, رَأَى كَوْكَباً ( He saw a Kawkab ) a star. قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ ( He said: "This is my lord." But when it Afala, ) meaning, set, he said, لا أُحِبُّ الاٌّفِلِينَ ( I like not those that set. ) Qatadah commented, "Ibrahim knew that his Lord is Eternal and never ceases." فَلَمَّآ رَأَى الْقَمَرَ بَازِغاً قَالَ هَـذَا رَبِّى فَلَمَّآ أَفَلَ قَالَ لَئِن لَّمْ يَهْدِنِى رَبِّى لاّكُونَنَّ مِنَ الْقَوْمِ الضَّآلِّينَ رَبِّى ( When he saw the moon rising up, he said: "This is my lord." But when it set, he said: "Unless my Lord guides me, I shall surely be among the misguided people." When he saw the sun rising up, he said: "This is my lord." ) this radiating, rising star is my lord, هَـذَآ أَكْبَرُ ( This is greater ) bigger than the star and the moon, and more radiant. فَلَمَّآ أَفَلَتْ ( But when it Afalat ) set, قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَإِنِّى وَجَّهْتُ وَجْهِىَ ( he said: "O my people! I am indeed free from all that you join as partners in worship with Allah.
Verily, I have turned my face..." ), meaning, I have purified my religion and made my worship sincere, لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ ( "towards Him Who has created the heavens and the earth," ) Who originated them and shaped them without precedence, حَنِيفاً ( Hanifan ) avoiding Shirk and embracing Tawhid.
This is why he said next, وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ ( "and I am not of the idolators." ) Prophet Ibrahim Debates with his People We should note here that, in these Ayat, Ibrahim, peace be upon him, was debating with his people, explaining to them the error of their way in worshipping idols and images.
In the first case with his father, Ibrahim explained to his people their error in worshipping the idols of earth, which they made in the shape of heavenly angels, so that they intercede on their behalf with the Glorious Creator.
His people thought that they are too insignificant to worship Allah directly, and this is why they turned to the worship of angels as intercessors with Allah for their provisions, gaining victory and attaining their various needs.
He then explained to them the error and deviation of worshipping the seven planets, which they said were the Moon, Mercury, Venus, the Sun, Mars, Jupiter and Saturn.
The brightest of these objects and the most honored to them was the Sun, the Moon then Venus.
Ibrahim, may Allah's peace and blessings be on him, first proved that Venus is not worthy of being worshipped, for it is subservient to a term and course appointed that it does not defy, nor swerving right or left.
Venus does not have any say in its affairs, for it is only a heavenly object that Allah created and made bright out of His wisdom.
Venus rises from the east and sets in the west where it disappears from sight.
This rotation is repeated the next night, and so forth.
Such an object is not worthy of being a god.
Ibrahim then went on to mention the Moon in the same manner in which he mentioned Venus, and then the Sun.
When he proved that these three objects were not gods, although they are the brightest objects the eyes can see, قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ ( he said: "O my people! I am indeed free from all that you join as partners in worship with Allah." ) meaning, I am free from worshipping these objects and from taking them as protectors.
Therefore, if they are indeed gods as you claim, then all of you bring your plot against me and do not give me respite. إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ ( Verily, I have turned my face towards Him Who has created the heavens and the earth, Hanifan, and I am not one of the idolators. ) meaning, I worship the Creator of these things, Who originated and decreed them, and Who governs their affairs and made them subservient.
It is He in Whose Hand is the dominion of all things, and He is the Creator, Lord, King and God of all things in existence.
In another Ayah, Allah said؛ إِنَّ رَبَّكُمُ اللَّهُ الَّذِى خَلَقَ السَمَـوَتِ وَالاٌّرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَى عَلَى الْعَرْشِ يُغْشِى الَّيْلَ النَّهَارَ يَطْلُبُهُ حَثِيثًا وَالشَّمْسَ وَالْقَمَرَ وَالنُّجُومَ مُسَخَّرَتٍ بِأَمْرِهِ أَلاَ لَهُ الْخَلْقُ وَالاٌّمْرُ تَبَارَكَ اللَّهُ رَبُّ الْعَـلَمِينَ ( Indeed your Lord is Allah, Who created the heavens and the earth in six Days, and then He Istawa (rose over ) the Throne.
He brings the night as a cover over the day, seeking it rapidly, and ( He created ) the sun, the moon, the stars, subjecting them to His command.
Surely, His is the creation and commandment.
Blessed be Allah, the Lord of all that exists!) 7:54.
Allah described Prophet Ibrahim, وَلَقَدْ ءَاتَيْنَآ إِبْرَهِيمَ رُشْدَهُ مِن قَبْلُ وَكُنَّا بِهِ عَـلِمِينَ - إِذْ قَالَ لاًّبِيهِ وَقَوْمِهِ مَا هَـذِهِ التَّمَـثِيلُ الَّتِى أَنتُمْ لَهَا عَـكِفُونَ ( And indeed We bestowed aforetime on Ibrahim his (portion of ) guidance, and We were well-acquainted with him.
When he said to his father and his people: "What are these images, to which you are devoted") 21:51-52.
These Ayat indicate that Ibrahim was debating with his people about the Shirk they practiced.

( Thus did We show Abraham the kingdom of the heavens and the earth ) that which is between the heavens and the earth: the sun, the moon and the stars when he came out of the hole into which he was thrown ( that he might be of those possessing certainty ) that he might be of those who acknowledge that Allah is One, the Creator of the heavens and the earth and all that which is in them; it is also said that Allah showed him this on the night He made him ascend to heaven. He saw up to the seventh heaven and the seventh earth, so that he may have the certitude of inspiration:

Thus did we show Ibrahim (Abraham) the kingdom of the heavens and the earth that he be one of those who have Faith with certainty.

Page 137 English transliteration