The Holy Quran with Five Volume Commentary (Vol 3) — Page 526
CH. 16 AN-NAHL PT. 14 R. 16. 121. Abraham was indeed a paragon of virtue, "obedient to Allah, ever inclined to Him, and اِنَّ ابْراهِيمَ كَانَ أُمَّةً قَانِتَا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ شَاكِرًا لِاَنْعُمِهِ اجْتَبَهُ وَهَديه إلى ;Grateful for His favours. 122 he was not of those who set up equals to God;1921 "He chose him and guided him "2:136; 3:68; 6:80. "2:131. It may also be mentioned here that al (ignorance) is of two kinds, viz. (a) permanent ignorance, the victim of which rushes headlong into sin and derives a sort of pleasure in indulging in it; such a one is completely devoid of Divine realization; and (b) temporary ignorance, when his lapses are due to a temporary loss of true and living faith and to his realization being defective. See also 4:18, & 6:55. 1921. Important Words: a (a paragon of virtue) is derived from which means, he betook himself to it, aimed at, sought after or pursued it. ad means, a way, course, mode or manner of acting; religion; a nation, a people, a race, a tribe; family; the followers of a Prophet; a generation of men or people of one time; a righteous man who is an object of imitation; one who is known for goodness; a man combining all kinds of good qualities; a learned man; one who has no equal; the learned man of his age or time who is singular in his learning, etc. See also 11:9 & 6:39. Commentary: Muslims not to follow the example of idolaters and Jews but to take Abraham as their model. The word a (a paragon of virtue) is here used in two senses: (a) a righteous man who is an object of imitation; (b) a man combining in him all good qualities. The word, as shown under Important Words, also means "a people", and Abraham has been called "a people" because through him a great people came into being. He is called "a people" in the sense in which a small off-shoot is called the tree that is to spring from it. The words, He was not of those who set up equals to God, signify that although Abraham combined in himself all the good qualities and excellences, yet the combination of these good qualities did not engender in him conceit or egotism. He did not consider the good qualities he possessed to be the result of his own effort or merit, but of God's special favour. Thus he was a monotheist in the real sense of the word. He allowed no idol of conceit or pride, etc. , to stand between him and his In this verse the Quran exhorts Creator. 1734