In this second part, the sūrah picks up the lessons of history as it mentions communities going back to the early days of humanity and their attitudes towards divine guidance. We find the story frequently repeating itself. Indeed, the people who persisted in disbelief in Makkah, taking a hostile attitude to the Prophet Muĥammad (peace be upon him), appear to be an offshoot of those earlier communities that went astray. The fates of those earlier communities are mentioned, putting before the Arab unbelievers certain historical events for them to reflect upon as also to reassure the believers that divine care, which never deserted the believers of old, would also not fail them.

The sūrah gives brief accounts of Noah, Abraham, Ishmael and Isaac, Moses and Aaron, Elijah, Lot and Jonah. It dwells more on Abraham’s and Ishmael’s story as it puts before us an example of supreme faith and sacrifice showing us the nature of true surrender to God’s will. This particular episode is not mentioned anywhere else in the Qur’ān. Together, these stories make up the entire passage.

They found their forefathers astray, and rushed to follow in their footsteps. Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.

(Verses 69-74)

These people are hardened in following error, but at the same time they are simply following the footsteps of others, without thinking or reflection. They rush to follow their fathers’ lead taking no opportunity to question or examine: “They found their forefathers astray, and rushed to follow in their footsteps.” (Verses 69-70) Both they and their fathers are examples of going astray, which was also the case of the majority of earlier communities: “Most of the people of old went astray before them.” (Verse 71) Yet they did receive warnings, but paid no heed: “although We had sent them warners.” (Verse 72) What did this lead to in the end? What was the outcome of the unbelievers’ attitude, as compared with the outcome of heeding the warnings and accepting the faith? This is shown in the stories that follow. The verses that ensue serve as a mere announcement of what is to come: “Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 73-74)

The first story is Noah’s, but the account here dwells only briefly on the outcome, highlighting the care God took of His true servants:

Noah cried to Us, and We are the best to answer prayer: We saved him and his household from great distress; and caused his offspring to be the survivors. We caused him to be praised by later generations: Peace be upon Noah in all the worlds! Thus do we reward those who do good. He was truly one of Our believing servants. Then We caused the others to drown. (Verses 75-82)

This reference to Noah includes his appeal to God and the full answer to his prayer by the best to give such an answer. It also tells of the fact that he and his household were saved from the great floods that drowned all except those whom God willed to be saved. It speaks of God’s will to make of his offspring communities which build the earth and establish its heritage, while he himself, would he remembered by future generations until the end of time. “We caused him to be praised by later generations.” (Verse 78) It declares to all the worlds God’s greeting to Noah, as he was one who fulfilled well the assignment given him: “Peace be upon Noah in all the worlds! Thus do We reward those who do good.” (Verses 79-80) What reward could anyone wish for when he has received God’s own greetings and is to be remembered for the rest of time? The mark of Noah’s doing well that so ensured his great reward was his unshakeable faith: “He was truly one of Our believing servants.” (Verse 81) This outcome is brought about by faith. The unbelievers among Noah’s people met their own ruin: “Then We caused the others to drown.” (Verse 82) This has set the rule ever since the dawn of history. It is the pattern given in general terms immediately before these stories: “We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 72-74)

The sūrah then depicts two of the main episodes from Abraham’s story. The first shows him advocating faith among his people and destroying their idols, followed by their attempt to kill him and God saving him. This episode is also described in other sūrahs. The second episode however, is only mentioned here. It speaks of Abraham’s dream, his sacrifice and how God released his son. This story is given in detail, speaking of stages and attitudes in a remarkably fine and effective style. It shows the most sublime example of obedience to God, sacrifice and self surrender:

Among those who followed his way was Abraham. He turned to his Lord with a sound heart. He said to his father and his people: What is this that you worship? Do you choose false deities instead of God? What, then, do you think of the Lord of all the worlds? (Verses 83-87)

Thus the story opens, moving from Noah to Abraham and making it clear that they were related in faith and its advocacy. Thus Abraham is said to belong to Noah’s community despite the long time gap between them. Nonetheless they shared the same divine constitution and message.

Abraham’s quality highlighted here is his sound heart, which makes him a man of true faith and clear conscience: “He turned to his Lord with a sound heart.” (Verse 84)

This is an image of complete submission as represented in Abraham’s turning to his Lord. Use of the adjective ‘sound’ gives clear impressions, and at the same time it is easy and clear, giving strong connotations of purity, sincerity and straightforward behaviour.

Because he had a sound heart, Abraham took exception to the practices of his people. This was motivated by his sound sense which recoiled from any idea or behaviour that conflicted with essential human nature: “He said to his father and his people: What is this that you worship? Do you choose false deities instead of God? What, then, do you think of the Lord of all the worlds?” (Verses 85-87) As he saw them worshipping statues and idols, he disapprovingly asked: ‘What is this that you worship?’ This thing that you worship is not worthy of what you do. In fact, there is no trace of truth in such worship: it is sheer falsehood: “Do you choose false deities instead of God?” (Verse 86) What concept do you have of God? Is it so low that human nature looks with abhorrence at its first sight? “What, then, do you think of the Lord of all the worlds?” (Verse 87)

The sūrah does not report their answer or their argument with him. Instead, it moves straight to the second scene, showing what he determined to do to confront this flagrant falsehood:

Then he cast a glance at the stars, and said: ‘Indeed I am sick.’ So his people turned away from him and left. He then approached their deities stealthily and said: ‘Will you not eat [your offerings]? What is the matter with you that you do not speak?’ And then he fell upon them, smiting them with his right hand. (Verses 88-93)

It is said that Abraham’s people were in the midst of a special festive occasion, which might have been their new year’s day, when they went out to spend the day in gardens and parks. They started, however, by placing fruit in front of their deities for blessing. When they returned, having had their fun, they took their blessed food.

The sūrah moves on to the second episode it relates of Abraham’s history. After he was saved from the fire, he closed that chapter of his life to begin a new phase: “And Abraham said I will go to my Lord: He is sure to guide me.” (Verse 99) His words indicate that he was migrating, this in both a mental and physical sense. He was abandoning everything: his father, family, home, people and land, leaving them all behind and going to his Lord, free of all concerns. He thus surrendered himself to his Lord, assured that He would give him guidance and care, setting him on the right path. It is a migration from one state to another, abandoning all ties and bonds in favour of one bond that remains pure and strong. His words express complete faith and unqualified surrender.

Until that moment, Abraham was without children. He had left behind his relations, friends and all that was familiar to him. Needless to say, his relations with those who threw him in the fire suffered a final breakdown. Therefore, he went to his Lord, praying to Him to grant him believing offspring: “Lord! Grant me a righteous son.” (Verse 100) And God answered his true servant’s prayer: “We gave him the happy news that he will have a forbearing son.” (Verse 101) The son was most probably Ishmael, as clearly inferred from his life story and from the sūrah itself. Indeed, we can see the mark of his forbearance in his youth. We can also imagine the delight experienced by Abraham in his new abode, where he was a stranger, at the birth of this son described by God as a ‘forbearing son.’ It is time for us now to look at the glorious attitude that Abraham’s life story represents, drawing from it an inspiring lesson as presented by God Almighty to the Muslim community.

When the boy was old enough to work with his father, Abraham said: My son! I have seen in a dream that I must sacrifice you. Tell me, then, what you think.’ [ashmael ] said My father.! Do as you are bidden, and, God willing, you will find me to be patient in adversity.’ (Verse 102)

What effect will faith not produce? We see here Abraham in his old age, cut off in a foreign land, having deserted his homeland and his people, being given a child.

The child turns out to be a model son, with his forbearance confirmed by God Himself. Hardly had Abraham enjoyed his son’s company and seen his youth blooming so as to become his companion and assistant, when he sees in his dream that he should slaughter him. He understands that it is a sign from God requiring sacrifice. What is his attitude now? He does not hesitate for a moment. The thought of disobedience does not even occur to him. He thinks only of submission. It is true that the dream was only a signal, not a clear and direct order issued through revelation. It was a signal by his Lord though, and that was enough for Abraham to comply, not to delay, and not even to ask why.

Moreover, his compliance did not betray any feeling of distress, horror or panic; it was marked by calm acceptance and reassurance, reflected in his words as he put this most grave matter to his son: “My son! I have seen in a dream that I must sacrifice you. Tell me, then, what you think.” (Verse 102) These are the words of a man in full control of himself and his feelings, knowing that he is only doing his duty and trusting that it behoves him to comply. We do not see any element of panic driving a person to do even what he feels to be repugnant, in order to get it done and finished with.

God witnessed the sincerity shown by both Abraham and Ishmael, and He considered them to have fulfilled all that was required of them:

We called to him: Abraham! You have already fulfilled the dream.’ Thus do We reward those who do good. All this was indeed a momentous trial. We ransomed [Ishmael] with a noble sacrifice. (Verses 104-107)

You have indeed fulfilled all you needed to fulfil. God wants nothing from His servants other than that they submit themselves to Him totally, so that they have nothing which they consider too dear or too precious to give up, not even an only son, or their own lives. You, Abraham, have done this, offering everything dear, with certainty and acceptance. What was left was flesh and blood, which could be substituted by any type of flesh and blood. Thus, God ransomed this young man who had submitted himself to His will by a great and noble sacrifice. It is reported that the sacrifice was a ram which Abraham found ready by God’s will and that he sacrificed this ram in place of Ishmael.

Abraham was then told: “Thus do We reward those who do good.” (Verse 105) We reward them by choosing them for such a test, directing their minds and hearts to rise to the necessary level, helping them in such fulfilment and then giving them the reward they deserve.

It is to commemorate this great event which serves as a symbol of true faith and submission to God that Muslims celebrate the `Īd of Sacrifice, or al-Adĥā. This event serves as a reference point for the Muslim community to know their first father, Abraham, whose faith it follows and to whom it traces its ancestry. It thus understands the nature of its faith, based on submission to God’s will with perfect acceptance and reassurance. It will never need to ask God why. It will never hesitate to do His bidding, once it realizes what He wants of it. It gives its all, withholding nothing, and choosing no particular way or form of offering. It simply does what He bids it to do. The Muslim community also knows that God does not wish to overburden it with the test, nor put it to hardship. All He needs is that Muslims should be ready to give whatever they are required to give, in full obedience and commitment, without hesitation. Once they prove such complete dedication, He will remove the need for their sacrifice and pain. He will consider that they have fulfilled their duty and reward them for that, replacing their sacrifice and honouring them as He honoured their father, Abraham.

“We caused him to be praised by later generations.” (Verse 108) He is remembered by one generation after another. He is the father of all prophets, and the founding father of the Muslim community which inherits his faith. God has assigned to the Muslim community the task of leading humanity on the basis of Abraham’s faith. In so doing, God has made the Muslim community Abraham’s descendants for the rest of human life.

“Peace be upon Abraham.” (Verse 109) It is a greeting of peace by his Lord, recorded in His hook and engraved in the book of the universe. “Thus do We reward those who do good.” (Verse 110) We reward them after testing them, and We fulfil Our promise to them and honour them. “He was truly one of our believing servants.” (Verse 111) Such is the reward of faith, and such is its nature as revealed by the momentous test.

The descendants of Abraham and Isaac included Moses and Aaron:

We also bestowed Our favour on Moses and Aaron; We saved them and their people from great distress; We gave them support, so that it was they who achieved victory.

We gave them the Scripture which made things clear; We guided them to the right path; We caused them to be praised by later generations: Peace be upon Moses and Aaron! Thus do We reward those who do good. Both were among Our believing servants. (Verses 114-122)

Here we only have a glimpse of the story of Moses and Aaron, highlighting God’s favours bestowed on them first in being chosen to deliver His message, then in saving them and their people from great distress, which is recounted in detail in other sūrahs. God’s favours on them also included their victory over their enemies, Pharaoh and his people, as also giving them the Scriptures and guiding them to the right path. It should be clear that God guides to this right path only those who believe in Him. He further ensured that they would be praised by future generations.

This glimpse concludes with a greeting and blessing of peace from God to Moses and Aaron. Again the type of reward given to those who do good and the great value of faith, for which believers are held in honour, is repeated here.

A similar glimpse of the story of Elijah, a prophet mentioned in the Old Testament, is given here. Elijah was a messenger to people in Syria who worshipped a statue called Baal. The ruins of the city of Baalbek in Lebanon retain traces of such worship:

Elijah too was one of Our messengers. He said to his people: ‘Have you no fear of God? How can you invoke Baal and forsake the best of creators, God, your Lord and the Lord of your forefathers?’ But they accused him of lying. Therefore, they will certainly be brought [for punishment]. Not so God’s true servants. We caused him to be praised by later generations: Peace be upon Elijah! Thus do We reward those who do good. He was truly one of Our believing servants. (Verses 123-132)

Elijah called on his people to believe in God’s oneness, denouncing their practice of worshipping Baal in preference to God, the best of creators. Thus, he followed the same line as Abraham when he denounced his people’s idolatrous worship. The same stance was taken by every messenger when they encountered idol worship.

The wrongdoers’ response was to accuse Elijah of lying and to reject his message.

God confirms here that they too will be brought before Him for punishment, except for those of them who believed in the message of the truth. This snippet ends in the same way as other historical accounts in this sūrah by emphasizing the honour God grants to His messengers: this by giving them the greeting and blessing of peace, outlining the reward of people who do good and the great value of faith. This is the only occasion that an account of Elijah is given in the Qur’ān.

Then we take a brief look at Lot, whose story occurs after Abraham’s story in other sūrahs:

The last of these glimpses from the history of earlier messengers concerns Jonah:

Jonah too was one of Our messengers. He deserted, going on the laden ship. They cast lots, and he was the one who lost. The whale swallowed him, for he was to blame. Had he not been of those who truly glorified God, he would have remained in the whale’s belly till Resurrection Day. We caused him to be cast out, sick, on a barren shore, and caused a gourd tree to grow over him. Then We sent him to la community of] one hundred thousand or more. They believed, so We let them enjoy life for a while.

(Verses 139-148)

The Qur’ān does not mention where Jonah’s people lived, but it is understood that they were not far from the sea. Reports tell us that Jonah was frustrated by his people’s continued denial of his message and the truth it made clear. He warned them against God’s impending punishment, and then abandoned them in anger. His anger led him to the sea-shore, where he boarded a laden ship. When the ship was in the middle of the sea, it was hit by a raging storm. It was widely believed at that time that such a disaster signalled that among the passengers there must be someone who had incurred God’s anger. For the ship to withstand the storm that person had to be thrown overboard. They, thus, drew lots and Jonah was the one who lost. Although they knew him to be a virtuous and God-fearing man, the drawing of his lot was confirmed. Therefore, they threw him into the sea, or he might have jumped himself.

Nonetheless, he was swallowed by the whale, deserving of blame, because he had abandoned the assignment God had given him, leaving his people in anger before seeking God’s permission. When he felt acute distress inside the whale’s belly, he glorified God and prayed for His forgiveness, stating that he had wronged himself.

He said in his prayer: “There is no deity other than You! Limitless are You in Your glory! I have done wrong indeed!” (21: 87) God answered his prayer, and the whale cast him out.

The sūrah makes it clear that “had he not been of those who truly glorified God, he would have remained in the whale’s belly till Resurrection Day.” (Verses 143-144) When he was cast out, he was both sick and naked. Therefore God “caused a gourd tree to grow over him,” its broad leaves covering him. It also protected him against flies, which are said not to come near this plant. This was part of the favour God bestowed on him. When he had recovered, God returned him to the people whom he had left in anger. In turn, they feared that his warnings would come true, and they believed, praying for God’s forgiveness. God thus accepted them, sparing them the punishment He inflicts on people who deny His message: “They believed, so We let them enjoy life for a while.” (Verse 148) They numbered a hundred thousand or more, and all of them became believers.11