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Allah The Forgiver Of Sin, The Accepter Of Repentance

[40. Surah Gafir: Ayah 1-4] “Ha Mim. The revelation of the Book is from Allah, the Mighty, the knowing, The Forgiver of the faults and the Acceptor of repentance, Severe to punish, Lord of bounty; there is no god but He; to Him is the eventual coming. None dispute concerning the communications of Allah but those who disbelieve, therefore let not their going to and fro in the cities deceive you.”

[9. Surah At-Tawba: Ayahs 104] “Do they not know that Allah accepts repentance from His servants and takes the
alms, and that Allah is the Oft-returning (to mercy), the Merciful?”

[Sahih Bukhari: Volume 9, Book 93, Number 592] Narrated Abu Huraira (Radi Allah Anhu): Allah’s Apostle (sal-allahu-alleihi-wasallam) said, “Allah says, “If My slave intends to do a bad deed then (O Angels) do not write it unless he does it; if he does it, then write it as it is, but if he refrains from doing it for My Sake, then write it as a good deed (in his account). (On the other hand) if he intends to do a good deed but does not, then write a good deed (in his account), and if he does it, then write it for him (in his account) as ten good deeds up to seven hundred times.”

[Sahih Bukhari: Volume 9, Book 93, Number 598] Narrated Abu Huraira (Radi Allah Anhu): I heard the Prophet Muhammad (sal-allahu-alleihi-wasallam) saying, “If somebody commits a sin and then says, ‘O my Lord! I have sinned, please forgive me!’ and his Lord says, ‘My slave has known that he has a Lord who forgives sins and punishes for it, I therefore have forgiven my slave (his sins).’ Then he remains without committing any sin for a while and then again commits another sin and says, ‘O my Lord, I have committed another sin, please forgive me,’ and Allah says, ‘My slave has known that he has a Lord who forgives sins and punishes for it, I therefore have forgiven my slave (his sin). Then he remains without Committing any other sin for a while and then commits another sin (for the third time) and says, ‘O my Lord, I have committed another sin, please forgive me,’ and Allah says, ‘My slave has known that he has a Lord Who forgives sins and punishes for it, I therefore have forgiven My slave (his sin), he can do whatever he likes.”

The Great Imam & Faqih of Basra: Abu Sa’eed Hasan al-Basri Alaihir raHmah

Al-Hasan ibn Abi al-Hasan Yasar Abu Sa’eed al-Basri was born at Madina al-Munawwarah in 21 (642), the son of a slave captured in Maisan who afterward became a client of the Prophet Mohammad’s Peace and Blessings of Allah be Upon Him secretary Zaid ibn Thabit. Brought up in Basra, he met many Companions of the Prophet including, it is said, seventy of those who fought at the Battle of Badr. He grew up to become one of the most prominent figures of his generation, being famous for his uncompromising piety and outspoken condemnation of worldliness in high places. While the Mo’tazelite theologians claim him as the founder of their movement (and ‘Amr ibn ‘Obaid and Wasel ibn ‘Ata’ are counted amongst his pupils), in Sufi hagiography he is revered as one of the greatest saints of early Islam.

The Salaf considered him to be one of the Abdaal. Sayyiduna Anas narrated that the Prophet SallAllaho Alaihi wa Sallam said: “The earth will never lack forty men similar to the Friend of the Merciful [Ibrahim Alaihis Salam], and through them people receive rain and are given help. None of them dies except Allah substitutes another in his place.” Qatada said: “We do not doubt that al-Hasan is one of them.” [Narrated by al-Tabarani in al-Awsat]

He died at Basra in 110 (728). Many of his speeches – he was a brilliant orator – and sayings are quoted by Arab authors and not a few of his letters have been preserved.

The conversion of Hasan al-Basri
The beginning of Hasan of Basra’s conversion was as follows. He was a jewel merchant and was called Hasan of the Pearls. He traded with Byzantium and had to do with the generals and ministers of Caesar. On one occasion, going to Byzantium he called on the prime minister and conversed with him for a while.

“We will go to a certain place,” the minister told him, “if you are agreeable.”
“It is for you to say,” Hasan replied. “I agree.”

So the minister commanded a horse to be brought for Sayyiduna Hasan al-Basri. He mounted with the minister, and they set out. When they reached the desert Hasan perceived a tent of Byzantine brocade, fastened with ropes of silk and golden pegs, set firm in the ground. He stood to one side. Then a mighty army, all accoutered in the panoply of war, came out; they circled the tent, said a few words, and departed. Philosophers and scholars to the number of nigh four hundred arrived on the scene; they circled the tent, said a few words, and departed. After that three hundred illumined elders with white beards approached the tent, circled it, said a few words, and departed. Thereafter more than two hundred moon-fair maidens, each bearing a plate of gold and silver and precious stones, circled the tent, said a few words, and departed.

Sayyiduna Hasan relates that astonished and filled with wonder, he asked himself what this might be.

“When we alighted,” he went on, “I asked the minister. He said that Caesar had a son of unsurpassable beauty, perfect in all the branches of learning and unrivaled in the arena of manly prowess. His father loved him with all his heart.”

Suddenly he fell ill so Hasan related on the authority of the minister. All the skilled physicians proved powerless to cure him. Finally, he died and was buried in that tent. Once every year people come out to visit him. First, an immense army circles the tent, and they say: “O prince, if this circumstance that has befallen thee had come about in war, we would have all sacrificed our lives for thee, to ransom thee back. But the circumstance that has befallen thee is at the hand of one against whom we cannot fight, whom we cannot challenge.” This they say, and then return.

The philosophers and the scholars come forward and say: “This circumstance has been brought about by one against whom we cannot do anything by means of learning and philosophy, science and sophistry. For all the philosophers of the world are powerless before him, and all the learned are ignorant beside his knowledge. Otherwise, we would have contrived devices and spoken words which all in creation could not have withstood.” This they say, and then return.

Next, the venerable elders advance, and say: “O prince, if this circumstance that has befallen thee could have been set right by the intercession of elders, we would all have interceded with humble petitions, and would not have abandoned thee there. But this circumstance has been brought upon thee by one against whom no mortal man’s intercession profits anything.” This they say, and depart.

Now the moon-fair maidens with their plates of gold and precious stones advance, circle the tent and say: “Son of Caesar if this circumstance that has befallen thee could have been set right by wealth and beauty, we would have sacrificed ourselves and given great money, and would not have abandoned thee. But this circumstance has been brought upon thee by one on whom wealth and beauty have no effect.” This they say, and return.

Then Caesar himself with his chief minister enters the tent, and says: “O eye and lamp of thy father, O fruit of the heart of thy father, O dearest beloved of thy father, what is in thy father’s hand to perform? Thy father brought a mighty army, he brought philosophers and scholars, intercessors and advisers, beautiful maidens, wealth, and all manner of luxuries; and he came himself. If all this could have been of avail, thy father would have done all that lay in his power. But this circumstance has been brought about by one before whom thy father, with all this apparatus, this army and retinue, this luxury and wealth and treasure, is powerless. Peace be upon you, till next year!” This he says, and returns.

These words of the minister so affected Hasan that he was beside himself. At once he made arrangements to return. Coming to Basra, he took an oath never to laugh again in this world, till his ultimate destiny became clear to him. He flung himself into all manner of devotions and austerities, such that no man in his time could exceed that discipline.

Hasan of Basra and Abu Amr
It is related that Abu Amr, the leading authority on the reading of the Qur’an al-Karim, was teaching the Quran one day when suddenly a handsome boy arrived to join his class. Abu Amr gazed at the child improperly, and immediately he forgot the whole Quran, from the Alif of “al-Hamd” to the Seen of “wa al-Naas”. A fire possessed him, and he lost all self-control. In this state, he called on Hasan of Basra and described to him his predicament.

“Master,” he wept bitterly, “such is the situation. I have forgotten the whole Quran.”

Sayyiduna Hasan was most distressed to hear of his situation. “Now is the season of the pilgrimage,” he said. “Go and perform the pilgrimage. When you have done that, repair to the mosque of Khaif. There you will see an old man seated in the prayer niche. Do not spoil his time, but let him be until he is disengaged. Then ask him to say a prayer for you.”

Abu Amr acted accordingly. Seated in a corner of the mosque, he observed a venerable elder and about him a circle of people seated. Some time passed; then a man entered, clad in spotless white robes. The people made their way before him, greeted him, and conversed together. When the hour of prayer arrived, the man departed and the people departed with him, so that the elder remained alone.

Abu Amr then approached and saluted him. “In Allah’s name, help me,” he cried.

And he described his predicament. The elder, much concerned, raised his eyes to heaven.

“He had not yet lowered his head,” Abu Amr recounted, “when the Quran came back to me. I fell down before him for joy.”

“Who recommended me to you?” the elder asked. “Hasan of Basra,” Abu Amr replied.

“Anyone who has an Imam like Hasan,” the old man commented, “what need has he of another? Well, Hasan has exposed me. Now I will expose him. He rent my veil, and I will rend his as well. That man,” he went on, “in the white robes who entered after the afternoon prayer and left before the rest, and the others did him reverence — that man was Hasan. Every day he prays the afternoon prayer in Basra and then comes here, converses with me, and returns to Basra for the evening prayer. Anyone who has an Imam like Hasan, why should he ask me for a prayer?”

Hasan of Basra and the Fire-worshiper
Hasan had a neighbour named Simeon who was a fire-worshipper. Simeon fell ill and was at death’s door. Friends begged Hasan to visit him; he called, to find him in bed, blackened with fire and smoke.

“Fear Allah,” Hasan counseled him. “You have passed all your life amid fire and smoke. Accept Islam, that Allah may have mercy on you.”

“Three things hold me back from becoming a Muslim,” the fire-worshipper replied. “The first is, that you speak ill of the world, yet night and day you pursue worldly things. Secondly, you say that death is a fact to be faced, yet you do not prepare for death. In the third place, you say that Allah’s manifestation shall be seen, yet today you do everything contrary to His good pleasure.”

“This is the token of those who know truly,” Hasan commented. “Now if believers act as you describe, what have you to say? They acknowledge the unity of Allah; whereas you have spent your life in the worship of fire. You who have worshipped fire for seventy years, and I who have never worshipped fire – we are both carried off to Hell. Hell will consume you and me. Allah will pay no regard to you; but if Allah so wills, the fire will not dare so much as to burn one hair of my body. For fire is a thing created by Allah, and the creature is subject to the Creator’s command. Come now, you who have worshipped fire for seventy years; let us both put our hands into the fire, then you will see with your own eyes the impotence of fire and the omnipotence of Allah.”

So saying, Hasan thrust his hand into the fire and held it there. Not a particle of his body was affected or burnt. When Simeon saw this he was amazed. The dawn of true knowledge began to break.

“For seventy years I have worshipped fire,” he groaned. “Now only a breath or two remains to me. What am I to do?”

“Become a Muslim,” was Hasan’s reply.

“If you give it to me in writing that Allah will not punish me,” said Simeon, “then I will believe. But until I have it in writing, I will not believe.”

Hasan wrote it down.

“Now order just witnesses of Basra to append their testimony.”

The witnesses endorsed the document. Then Simeon wept many tears and proclaimed the faith. He spoke his last testament to Hasan.

“When I die, bid them wash me, then commit me to the earth with your own hands, and place this document in my hand. This document will be my proof.”

Having charged Hasan thus, he spoke the attestation of faith and died. They washed his body, said the prayer over him, and buried him with the document in his hand. That night Hasan went to sleep pondering what he had done.

“How could I help a drowning man, seeing that I am drowning myself? Since I have no control over my fate, why did I venture to prescribe how Allah should act?”

With this thought he fell asleep. He saw Simeon in a dream glowing like a candle; on his head a crown, robed in fine raiment, he was walking with a smile in the garden of Paradise.

“How are you, Simeon?” Hasan inquired.

“Why do you ask? You can see for yourself,” Simeon answered. “Allah Almighty of His bounty brought me nigh His presence and graciously showed me His manifestation. The favors He showered upon me surpass all description. You have honored your guarantee; so take your document. I have no further need of it.”

When Hasan awoke, he saw that parchment in his hand.“Lord Almighty,” he cried, “I know well that what Thou doest is without cause, save of Thy bounty. Who shall suffer loss at Thy door? Thou grantest a Guebre of seventy years to come into Thy near presence because of a single utterance. How then wilt Thou exclude a believer of seventy years?”

Gems of Wisdom by Imam Hasan al-Basri Alaihir raHmah
That work that is free from wisdom becomes a burden. That silence that is free from wisdom is inattentiveness. That sight that is free from wisdom is disgraceful.
The magnificence of knowledge is with tolerance and that of tolerance is with knowledge.
The person who lives in the World safeguarding himself from the love of the World has benefited himself and others.
Sorrow gives the soul strength.
The freedom of sight and tongue imprisons the soul.
Whoever ALLAH SubHanuhu wa Ta’ala wished to disgrace becomes engrossed in the search for wealth.
Those people are truly afraid who are truly afraid of ALLAH SubHanuhu wa Ta’ala.
The punishment of this World is that your heart becomes dead.
There is no greater or bigger animal that is more foul-mouthed ruder and harsher than the Nafs.

Extracted From:
Tadhkirat al-Auliya (Memorial of the Saints)
by Sayyiduna Shaykh Farid al-Din al-‘Attar Alaihir raHmah

We Shall Test Yo With Fear

For Those undergoing difficulties, the Prophet (SallAllaahu Alayhi wa Sallaam) guidance in treating afflictions.
And Certainly, We shall test you with something of fear, hunger, loss of wealth, lives, and fruits, but give glad tidings to ‘As-Sabirin’ (the Patient ones) Who, when afflicted with calamity, say ‘Inna Lillahi Wa Inna Ilayhi Raji’oon’.

“Truly! To Allah, we belong and, truly, to Him, we shall return”. They are those on whom are the ‘Salawat’ (Blessings) from their Lord, and they are those who receive His Mercy, and it is they who are the guided ones. (Source: Quran Surat Al-Baqarah 2:  A #155-157) Then Ibn Al-Qayyim (Allah be pleased with him) mentioned the ‘Hadeeth’ of ‘Al-Istirja‘ and said: This expression is one of the most effective, and most beneficial treatments for one who is afflicted by calamities because it contains, two fundamental principles, which is they are realized, the slave will be consoled thereby from his calamity. The first of them is that the Slave and his wealth belong to ALLAH, and he has given it to him as a loan. The second of them is that the return is to ALLAH, and it is inevitable that he will leave the life of this world behind; So, if this is his beginning and his end, then his thinking about them is one of the greatest treatments for this illness and a part of his treatment is that he knows that what was ordained to afflict him cannot miss him and what was ordained to miss him cannot afflict him. And a part of it is that his Lord has set aside for him the like of that which he missed or better, and he has stored up for him that which is many times better than the calamity and that if he willed, he could have made the calamity greater than it was.
‘Subhan Allah’. ‘Alhamdullilah’

Women In Islamic Society

It is well known that a divine order was given to the Prophet (peace be upon him), late in his life, requiring his wives to be behind a screen when speaking to men. Before that order, they behaved like other Muslim women, taking part in the public life of society and meeting men on public and private occasions. There are many examples of this on
either very common occasions, such as the mere exchange of greetings, or special ones like weddings and parties. However, we will cite other examples to give an idea of the extent of their participation in public life, and the variety of purposes of their meetings with men.

The first example concerns the pursuit of knowledge and involves Lady Khadijah, the Prophet’s first wife. Lady Ayesha reports: “The first aspect of revelation given to the Prophet was that his dreams would always come true. Khadijah took him to Waraqah ibn Nawfal, her cousin on her father’s side. Waraqah had converted to Christianity before the advent of Islam. He used to write in Arabic whatever he learned of the Gospel. He was an old, blind man. Khadijah said to him: ‘Cousin! Listen to what he (meaning Prophet Muhammad) has to tell you.’ He said to him:
‘What is it that you have seen?’ The Prophet told him about his encounter with Gabriel, the angel. Waraqah said: ‘This is the archangel who used to come to Moses. I wish I were a young man. I wish I am alive when your people will drive you out of your town.’ The Prophet said: ‘Will they drive me out?’ Waraqah answered. ‘Yes. No one has ever preached what you will be delivering without being met with hostility. I will give you great support if I am alive on that day.’ (Related by Al-Bukhari and Muslim.)

After Khadijah’s death, the Prophet (peace be upon him) married several wives who reported many of his statements and teachings. But none reported more than Ayesha, who was endowed with a rich wealth of knowledge. Saeed ibn Al-Aas reports that both Ayesha and Uthman told him that “Abu Bakr sought admission to speak to the Prophet when he was lying on his bed, wearing Ayesha’s shawl. When Abu Bakr was admitted, the Prophet attended to his business, and then he left. Then Umar sought permission and was allowed while the Prophet remained in the same
position. When he finished his business, he left. Uthman later sought permission, and the Prophet sat up and told Ayesha to put her clothes together, covering herself well. When Uthman left after finishing his business with the Prophet, Ayesha said: ‘Messenger of God! How come you did not sit up and prepare yourself to receive either Abu Bakr and Umar as you did for Uthman?’ He said: ‘Uthman is a shy person. I feared that if I received him when I was in that position, he would not put his request to me.” (Related by Muslim.)

Usamah ibn Zayd reports that “Gabriel the angel came to the Prophet when he was at Umm Salamah’s home, and he spoke to him before standing up and leaving. The Prophet asked his wife, Umm Salamah, who that person was.
She said: “He is Dihyah.'” Umm Salamah said: “By God, I had no doubt that the man was Dihyah until I heard the Prophet speaking to the people, reporting what Gabriel said.” (Related by Al-Bukhari and Muslim.)

It should perhaps be explained that sometimes Gabriel came to the Prophet taking the shape of a human being. On those occasions, he mostly appeared like Dihyah ibn Khaleefah Al-Kalbi, who was a very handsome companion of the Prophet. This explains how the Prophet’s wife, Umm Salamah, thought Gabriel to be Dihyah, but when she heard the Prophet addressing his companions and saying to them what Gabriel said earlier, she realized her mistake.

Ayesha reports that when the Prophet’s wives needed to go to the toilet they went at night to Al-Manasi’, a wide, open place with no vegetation. Umar used to say to the Prophet that he should keep his wives screened, but the Prophet did not do that. One night Sawdah, a wife of the Prophet, went out for that purpose. She was a tall woman. Umar called out to her: ‘We have recognized you, Sawdah!’ He did so out of his eagerness that the Prophet’s wives should be screened. Soon afterward God’s order was revealed for them to be screened.” (Related by Al-Bukhari and Muslim.)

Anas reports: “On the day of the Battle of Uhud, fighters retreated, leaving the Prophet. I saw Ayesha bint Abu Bakr and Umm Sulaym, having lifted their dresses. I could see their anklets as they moved fast, carrying waterskins on their backs and pouring water in people’s mouths before going back to fill up the water skins and giving people to drink.” (Related by Al-Bukhari and Muslim.)

Together, these Hadiths give us a picture of the Prophet’s wives actively participating in the life of the Muslim community.

The Prophet Ibrahim’s (AS) Life

Ibrahim was not a Jew nor yet a Christian, but he was true in Faith, and bowed his will to Allah’s (Which is Islam), and he joined not gods with Allah. Without a doubt, among men, the nearest of kin to Ibrahim, are those who follow him, as are also this Prophet and those who believe: And Allah is the Protector of those who have faith. (Surah Al-Imran: 67-68)

The Prophet Ibrahim (AS) is often referred to in the Quran and is distinguished by Allah as an example to people. He conveyed the message of Allah to his people who worshipped idols and he warned them so that they might fear Allah. His people did not listen to his warnings but, on the contrary, opposed him. When the oppression of his people increased, Ibrahim (AS) had to move elsewhere with his wife, the Prophet Lut (AS), who was his nephew, and possibly a few other people who went with them.

Ibrahim (AS) was descended from Nuh (AS). The Quran also states that he followed the Way of Nuh (AS).

Peace and salutation to Nuh among the nations! Thus indeed do we reward those who do right. For he was one of our believing Servants. Then the rest were overwhelmed by the Flood. Verily among those who followed his Way was Ibrahim. (Surat as-Saffat: 79-83)

At the time of the Prophet Ibrahim (AS), many people living in the Mesopotamian plains, and Middle and East Anatolia were worshipping the heavens and the stars. Their most important god was “Sin”, the moon god. It was
personified as a human with a long beard, wearing a dress carrying a moon on it in the shape of a crescent. In addition, these people made embossed pictures and sculptures of these gods and worshipped them. This was quite a widespread belief system that found appropriate soil for itself in the Near East and thus maintained its existence for a long time. People living in that region continued to worship these gods until around 600 AD. As a consequence of this belief, some constructions known as “‘ziggurats”‘ which were used both as observatories and temples, were built in the region stretching from Mesopotamia to the interior of Anatolia and here some gods, primarily the moon-god “‘Sin”‘, were worshipped.12

This way of belief, only discovered in archaeological excavations today, is to be found mentioned in the Quran. As mentioned in the Quran, Ibrahim (AS) rejected the worship of these deities and turned only to Allah, the one true God. In the Quran, Ibrahim’s (AS) conduct is recounted as follows:

And remember when Abraham said to his father, Azar, “Do you take idols as gods? It is clear to me that you and your people are entirely misguided.” We also showed Abraham the wonders of the heavens and the earth, so he would be sure in faith. When the night grew dark upon him, he saw a star and said, “This is my Lord!” But when it set, he said, “I do not love things that set.” Then when he saw the moon rising, he said, “This one is my Lord!” But when it disappeared, he said, “If my Lord does not guide me, I will certainly be one of the misguided people.” Then when he saw the sun shining, he said, “This must be my Lord – it is the greatest!” But again when it set, he declared, “O my people! I totally reject whatever you associate with Allah in worship. I have turned my face towards the One Who has originated the heavens and the earth – being upright -and I am not one of the polytheists.” (Surat al-Anam: 74-79)

The ziggurats, which were used both as temples and astronomical observatories, were constructions made with the most advanced techniques of the age. The stars, the moon, and the sun were the primary objects of worship, and therefore, the sky had great importance. Left and right are the important ziggurats of Mesopotamia.

In the Quran, it is indicated that Ibrahim (AS) and Lut (AS) lived close to each other and were contemporaries, by the fact that the angels sent to the people of Lut (AS) came to Ibrahim (AS), and announced to his wife the good news
of a child, before going on to Lut (AS).

An important issue about Ibrahim (AS) in the Quran, is not mentioned in the Old Testament is the construction of the Kabah. In the Quran, we are told that the Kabah was constructed by Ibrahim (AS) and his son Isma’il (AS). Today, the only thing known by historians about the past of the Kabah is that it is accepted to have been a sacred place since very ancient times. The placing of idols in the Kabah during the Age of Ignorance before the Prophet Muhammad (SAAS), is a consequence of the degeneration and distortion of the divine religion once revealed to Ibrahim (AS).

Ibrahim’s (AS) Place of Birth According to the Old Testament
The place of Ibrahim’s (AS) birth has always been an issue of debate. While Christians and Jews say that Ibrahim (AS )was born in South Mesopotamia, the prevalent thought in the Islamic world is that his place of birth is around
Urfa-Harran. Some new finds show that the Jewish and Christian thesis does not reflect the truth completely.

Jews and Christians depend on the distorted Old Testament for their assertion, because in it, Ibrahim (AS) is said to have been born in the city of Ur in South Mesopotamia. After Ibrahim (AS) was born and brought up in that city, he
is said to have set out on the way to Egypt and to have reached Egypt at the end of a long journey in which he passed through the Harran region of Turkey.

However, a recently found manuscript of the Old Testament generated serious doubts about the validity of this information. In this Greek manuscript from the third century BC, which is accepted to be the oldest copy of the Old
Testament yet found, “Ur” is never mentioned. Today, many Old Testament researchers say that the word “Ur” is inaccurate or a subsequent addition.

This implies that Ibrahim (AS) was not born in the city of Ur, and may never have been to the Mesopotamian region in his life.

Besides, the names of some locations, and the regions they imply, change over time. In our day, the Mesopotamia plains generally refer to the south banks of the Iraqi land between the Euphrates and Tigris rivers. Yet two millennia
earlier, Mesopotamia implied a region more northerly, even reaching as far as Harran, and stretching into present-day Turkish lands. Therefore, even if we accept that the expression “Mesopotamian plain” in the Old Testament is right, it would be misleading to think that the Mesopotamia of two millennia earlier and the Mesopotamia of today are the same places. Even if there are serious doubts and disagreements about the city of Ur being Ibrahim’s (AS) birthplace, there is a common agreement on the fact that Harran and its environs region was the place where Ibrahim (as)lived.

Moreover, a short research made of the Old Testament itself yields some information supporting the view that Ibrahim’s (AS) place of birth was Harran. For instance, in the Old Testament, the region of Harran is designated as the “Aram region” (Genesis, 11:31 and 28:10). It is stated that those who came from Ibrahim’s (AS) family are “sons of an Arami” (Deuteronomy, 26:5). The identification of Ibrahim (AS) as an Arami shows that he led his life in this region.

In the Islamic sources, there is strong evidence that Ibrahim’s (AS) place of birth is Harran and Urfa. In Urfa, which is called the “city of Prophets”, there are many stories and legends about Ibrahim (AS).

Why was the Old Testament Altered?
As is revealed in the Quran, Ibrahim (AS )was sent to an idolatrous people as a messenger. His people worshipped the heavens, stars, the moon, and various idols. He struggled against his people, and tried to get them to turn away from their superstitious beliefs, and inevitably stirred up the enmity of his whole community including his father.

Actually, none of these points are mentioned in the Old Testament. The throwing of Ibrahim (AS) into the fire and his breaking of his community’s idols are not mentioned in the Old Testament. Ibrahim (AS) is in general depicted as the
ancestor of the Jews in the Old Testament. It is evident that this view in the Old Testament was taken by the chiefs of the Jewish community seeking to bring the concept of “‘race”‘ to the foreground. The Jews believe that they are a
people eternally chosen by God and rendered superior. They deliberately and willingly altered their Divine Book and made additions and deletions in accordance with this belief. This is why Ibrahim (AS) is merely depicted as the
ancestor of the Jews in the Old Testament.

Christians who believe in the Old Testament, think that Ibrahim (AS) is the ancestor of the Jews, but with only one difference: according to Christians, Ibrahim (AS) is not a Jew but a Christian. The Christians, who did not heed the
concept of race as much as Jews, took this stand and it is one of the causes of disagreement and struggle between the two religions. The dispute between Jews and Christians is reported as follows in the Qur’an:

O People of the Book! Why do you argue about Abraham, while the Torah and the Gospel were not revealed until long after him? Do you not understand? Here you are! You disputed about what you have little knowledge of, but why do you now argue about what you have no knowledge of? Allah knows and you do not know. Abraham was neither a Jew nor a Christian; he submitted in all uprightness and was not a polytheist. Indeed, those who have the best claim to Abraham are his followers, this Prophet, and the believers. And Allah is the Guardian of those who believe. (Surah Al-Imran: 65-68)

In the Quran, in contrast to what is written in the Old Testament, Ibrahim (AS) is a person who warned his people so that they might fear Allah and who struggled against them for this end. Starting from his youth, he warned his
people, who worshipped idols, to give up this practice. His people reacted to Ibrahim (AS) by attempting to kill him. Having escaped from the wickedness of his people, Ibrahim (as) finally emigrated.

12- Everett C. Blake, Anna G. Edmonds, Biblical Sites in Turkey, Istanbul:
Redhouse Press, 1977, p. 13