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Ayah
Word by Word
قَدۡ
Indeed
كَانَتۡ
(there) is
لَكُمۡ
for you
أُسۡوَةٌ
an example
حَسَنَةٞ
good
فِيٓ
in
إِبۡرَٰهِيمَ
Ibrahim
وَٱلَّذِينَ
and those
مَعَهُۥٓ
with him
إِذۡ
when
قَالُواْ
they said
لِقَوۡمِهِمۡ
to their people
إِنَّا
Indeed, we
بُرَءَٰٓؤُاْ
(are) disassociated
مِنكُمۡ
from you
وَمِمَّا
and from what
تَعۡبُدُونَ
you worship
مِن
from
دُونِ
besides
ٱللَّهِ
Allah
كَفَرۡنَا
We have denied
بِكُمۡ
you
وَبَدَا
and has appeared
بَيۡنَنَا
between us
وَبَيۡنَكُمُ
and between you
ٱلۡعَدَٰوَةُ
enmity
وَٱلۡبَغۡضَآءُ
and hatred
أَبَدًا
forever
حَتَّىٰ
until
تُؤۡمِنُواْ
you believe
بِٱللَّهِ
in Allah
وَحۡدَهُۥٓ
Alone
إِلَّا
Except
قَوۡلَ
(the) saying
إِبۡرَٰهِيمَ
(of) Ibrahim
لِأَبِيهِ
to his father
لَأَسۡتَغۡفِرَنَّ
Surely I ask forgiveness
لَكَ
for you
وَمَآ
but not
أَمۡلِكُ
I have power
لَكَ
for you
مِنَ
from
ٱللَّهِ
Allah
مِن
of
شَيۡءٖۖ
anything
رَّبَّنَا
Our Lord
عَلَيۡكَ
upon You
تَوَكَّلۡنَا
we put our trust
وَإِلَيۡكَ
and to You
أَنَبۡنَا
we turn
وَإِلَيۡكَ
and to You
ٱلۡمَصِيرُ
(is) the final return
قَدۡ
Indeed
كَانَتۡ
(there) is
لَكُمۡ
for you
أُسۡوَةٌ
an example
حَسَنَةٞ
good
فِيٓ
in
إِبۡرَٰهِيمَ
Ibrahim
وَٱلَّذِينَ
and those
مَعَهُۥٓ
with him
إِذۡ
when
قَالُواْ
they said
لِقَوۡمِهِمۡ
to their people
إِنَّا
Indeed, we
بُرَءَٰٓؤُاْ
(are) disassociated
مِنكُمۡ
from you
وَمِمَّا
and from what
تَعۡبُدُونَ
you worship
مِن
from
دُونِ
besides
ٱللَّهِ
Allah
كَفَرۡنَا
We have denied
بِكُمۡ
you
وَبَدَا
and has appeared
بَيۡنَنَا
between us
وَبَيۡنَكُمُ
and between you
ٱلۡعَدَٰوَةُ
enmity
وَٱلۡبَغۡضَآءُ
and hatred
أَبَدًا
forever
حَتَّىٰ
until
تُؤۡمِنُواْ
you believe
بِٱللَّهِ
in Allah
وَحۡدَهُۥٓ
Alone
إِلَّا
Except
قَوۡلَ
(the) saying
إِبۡرَٰهِيمَ
(of) Ibrahim
لِأَبِيهِ
to his father
لَأَسۡتَغۡفِرَنَّ
Surely I ask forgiveness
لَكَ
for you
وَمَآ
but not
أَمۡلِكُ
I have power
لَكَ
for you
مِنَ
from
ٱللَّهِ
Allah
مِن
of
شَيۡءٖۖ
anything
رَّبَّنَا
Our Lord
عَلَيۡكَ
upon You
تَوَكَّلۡنَا
we put our trust
وَإِلَيۡكَ
and to You
أَنَبۡنَا
we turn
وَإِلَيۡكَ
and to You
ٱلۡمَصِيرُ
(is) the final return
Translation
There has already been for you an excellent pattern1 in Abraham and those with him, when they said to their people, "Indeed, we are disassociated from you and from whatever you worship other than Allāh. We have denied you, and there has appeared between us and you animosity and hatred forever until you believe in Allāh alone" - except for the saying of Abraham to his father, "I will surely ask forgiveness for you, but I have not [power to do] for you anything against Allāh. Our Lord, upon You we have relied, and to You we have returned, and to You is the destination.
Footnotes
1 - An example to be followed.
Tafsir
Verily there is for you a good example (read iswa or uswa in both instances, meaning qudwa) in [the person of] Abraham, in terms of [his] sayings and deeds, and those who were with him, of believers, when they said to their people, 'We are indeed innocent of you (bura'aa' is the plural of baree', similar [in form] to zareef, 'charming') and of what you worship besides God. We repudiate you, we disavow you, and between us and you there has arisen enmity and hate forever (wa'l-baghdaa'u abadan: pronounce both hamzas fully, or replace the second one with a waaw) until you [come to] believe in God alone', except for Abraham's saying to his father, 'I shall ask forgiveness for you - [this statement is] excepted from 'a [good] example', so it is not [right] for you to follow his example in this [respect] by asking forgiveness for disbelievers. As for his saying: but I cannot avail you anything against God' - that is, either against His chastisement or [to secure for you of] His reward - he [Abraham] is using it to intimate [to his father] that he can do nothing for him other than to ask forgiveness [for him], which [saying] is itself based on that [former statement] albeit excepted [from it] in terms of what is meant by it, even if on the face of it, it would seem to be [semantically] part of the [good] example to be followed: Say, 'Who can avail you anything against God' [Q. 48:11]; his [Abraham's] plea of forgiveness for him was before it became evident to him that he [his father] was an enemy of God, as mentioned in soorat Baraa'a [Q. 9:114]. 'Our Lord, in You we put our trust, and to You we turn [penitently], and to You is the journeying: these are the words of the Friend [of God, Abraham] and those who were with him, in other words, they were saying:
The Good Example of Ibrahim and His Followers, when They disowned Their Disbelieving People
Allah the Exalted says to His faithful servants, whom He commanded to disown the disbelievers, to be enemies with them, and to distant themselves and separate from them:
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ
Indeed there has been an excellent example for you in Ibrahim and those with him,
meaning, his followers who believed in him,
إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَاء مِنكُمْ
when they said to their people:Verily we are free from you...
meaning, `we disown you,'
وَمِمَّا تَعْبُدُونَ مِن دُونِ اللَّهِ
كَفَرْنَا بِكُمْ
and whatever you worship besides Allah:we rejected you,
meaning, `we disbelieve in your religion and way,'
وَبَدَا بَيْنَنَا وَبَيْنَكُمُ الْعَدَاوَةُ وَالْبَغْضَاء أَبَدًا
and there has started between us and you, hostility and hatred forever.
meaning, `Animosity and enmity have appeared between us and you from now and as long as you remain on your disbelief; we will always disown you and hate you,'
حَتَّى تُوْمِنُوا بِاللَّهِ وَحْدَهُ
until you believe in Allah alone,
meaning, `unless, and until, you worship Allah alone without partners and disbelieve in the idols and rivals that you worship besides Him.'
Allah's statement,
إِلاَّ قَوْلَ إِبْرَاهِيمَ لاَِبِيهِ لَاَسْتَغْفِرَنَّ لَكَ
except the saying of Ibrahim to his father:Verily, I will ask forgiveness (from Allah) for you...
means, `you have a good example in Ibrahim and his people;
as for Ibrahim's prayers to Allah for his father, it was a promise that he made for his father.' When Ibrahim became sure that his father was an enemy of Allah, he declared himself innocent of him.
Some of the believers used to invoke Allah for their parents who died as disbelievers, begging Him to forgive them. They did so claiming that Ibrahim used to invoke Allah to forgive his father.
Allah the Exalted said in reply,
مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِى قُرْبَى مِن بَعْدِ مَا تَبَيَّنَ لَهُمْ أَنَّهُمْ أَصْحَـبُ الْجَحِيمِ
وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَأ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لَاوَّاهٌ حَلِيمٌ
It is not for the Prophet and those who believe to ask Allah's forgiveness for the idolators, even though they be of kin, after it has become clear to them that they are the dwellers of the Fire (because they died in a state of disbelief).
And Ibrahim's request for his father's forgiveness was only because of a promise he made to him .But when it became clear to him that he was an enemy of Allah, he dissociated himself from him.
Verily, Ibrahim was Awwah and was forbearing. (9:113-114)
Allah said here,
قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ
إِذْ قَالُوا لِقَوْمِهِمْ إِنَّا بُرَاء مِنكُمْ
Indeed there has been an excellent example for you in Ibrahim and those with him, when they said to their people:Verily, we are free from you...
until,
إِلاَّ قَوْلَ إِبْرَاهِيمَ لاَِبِيهِ لَاَسْتَغْفِرَنَّ لَكَ
وَمَا أَمْلِكُ لَكَ مِنَ اللَّهِ مِن شَيْءٍ
except the saying of Ibrahim to his father:Verily, I will ask forgiveness for you, but I have no power to do anything for you before Allah.
meaning, `You cannot follow Ibrahim's example as proof in the case mentioned here, as being allowed to ask Allah to forgive those who died on Shirk.'
This is the saying of Ibn Abbas, Mujahid, Qatadah, Muqatil bin Hayyan, Ad-Dahhak and several others.
Allah the Exalted said that Ibrahim and his companions, who parted with their people and disowned their way, said afterwards, while invoking Allah in humility and submission,
رَّبَّنَا عَلَيْكَ تَوَكَّلْنَا وَإِلَيْكَ أَنَبْنَا وَإِلَيْكَ الْمَصِيرُ
Our Lord!
In You we put our trust, and to You we turn in repentance, and to You is the final Return.
meaning, `we trust in You for all matters, we surrender all of our affairs to You, and to You is the final Return in the Hereafter,
رَبَّنَا لَا تَجْعَلْنَا فِتْنَةً لِّلَّذِينَ كَفَرُوا
Our Lord! Make us not a trial for the disbelievers,
Mujahid said,
It means, `Do not punish us by their hands, nor with a punishment from You.' Or they will say, `Had these people been following the truth, the torment would not have struck them'.
Ad-Dahhak said something similar.
Qatadah said,
Do not give the disbelievers victory over us, thus subjecting us to trials by their hands. Surely, if You do so, they would then think that they were given victory over us because they are on the truth.
This is the meaning that Ibn Jarir preferred.
Ali bin Abi Talhah reported from Ibn `Abbas:
Do not give them dominance over us, lest we suffer trials by their hands.
Allah's statement,
وَاغْفِرْ لَنَا رَبَّنَا
إِنَّكَ أَنتَ الْعَزِيزُ الْحَكِيمُ
and forgive us, Our Lord! Verily, You, only You, are the Almighty, the All-Wise.
means, `cover our mistakes from being exposed to other than You, and forgive us for what (sin) is between us and You.'
أَنتَ الْعَزِيزُ
(Verily, You, only You, are the Almighty), `and those who seek refuge in Your majesty are never dealt with unjustly,'
الْحَكِيمُ
(the All-Wise), `in Your statements, actions, legislation and decrees.'
Allah the Exalted said
لَقَدْ كَانَ لَكُمْ فِيهِمْ أُسْوَةٌ حَسَنَةٌ لِمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الاْخِرَ
Certainly, there has been in them an excellent example for you to follow -- for those who look forward to (the meeting with) Allah and the Last Day.
asserting what He has said before with the exemption mentioned, i.e., the good example that Allah mentioned before,
لِمَن كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الاْخِرَ
(for those who look forward to Allah and the Last Day), thus encouraging the believers who believe in Allah and the Return to Him.
Allah said,
وَمَن يَتَوَلَّ
And whosoever turns away,
meaning, from what Allah has ordained,
فَإِنَّ اللَّهَ هُوَ الْغَنِيُّ الْحَمِيدُ
verily, Allah is Al-Ghani, Al-Hamid.
Allah said in another Ayah,
إِن تَكْفُرُواْ أَنتُمْ وَمَن فِى الاٌّرْضِ جَمِيعًا فَإِنَّ اللَّهَ لَغَنِىٌّ حَمِيدٌ
If you disbelieve, you and all on the earth together, then verily! Allah is Ghani, Hamid. (14:8)
Ali bin Talhah reported from Ibn `Abbas,
الْغَنِيُّ
Ghani, is the One Who is perfectly rich.
That is Allah. This is Allah's attribute that He alone is worthy of being described by; surely, He has no equal, none like unto Him. All praise is due to Allah, the One, the Irresistible.
الْحَمِيدُ
Hamid means, the praiseworthy, in all His statements and actions, there is no (true) God except Him alone.
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