9.114. Wama kana istighfaruibrahiima li-abiihi illa AAan mawAAidatin waAAadahaiyyahu falamma tabayyana lahu annahu AAaduwwun lillahitabarraa minhu inna ibrahiima laawwahun haliimun
9.114. The prayer of Abraham for the forgiveness of his father was only because of a promise he had promised him, but when it had become clear unto him that he (his father) was an enemy to Allah he (Abraham) disowned him. Lo! Abraham was soft of heart, lone suffering. (Pickthall)
9.114. Und die Bitte um Verzeihung von Ibrahim für seinen Vater war nur wegen einem Versprechen, das er ihm gegeben hatte, und als es ihm klar gemacht wurde, daß er ein Feind Allahs war, sagte er sich von ihm los, Ibrahim war ja bestimmt gutherzig, milde. (Ahmad v. Denffer)
9.114. Und die Bitte Ibrahims um Vergebung für seinen Vater war nur wegen eines Versprechens, das er ihm gegeben hatte. Als es ihm aber klarwurde, daß er ein Feind Allahs war, sagte er sich von ihm los. Ibrahim war fürwahr weichherzig und nachsichtig. (Bubenheim)
9.114. Abraham bat nur um Vergebung für seinen Vater, weil er es ihm versprochen hatte. Als er aber klar erkannte, dass er ein Feind Gottes war, sagte er sich von ihm los. Wahrlich, Abraham war ein sanftmütiger, demütiger Mensch. (Azhar)
9.114. Und das Bitten von Ibrahim um Vergebung für seinen Vater war nur aufgrund eines Versprechens, das er ihm gegeben hatte. Doch als ihm deutlich wurde, dass dieser ALLAH gegenüber doch ein Feind war, sagte er sich von ihm los. Gewiß, Ibrahim war doch äußerst anteilnehmend, langmütig. (Zaidan)
9.114. Und wenn (seinerzeit) Abraham für seinen (heidnischen) Vater um Vergebung gebeten hat, so (hat er das) nur (getan) auf Grund eines Versprechens, das er ihm (vorher) gegeben hatte. Als ihm (nachträglich) klar wurde, daß er ein Feind Allahs war, sagte er sich von ihm los. Abraham war empfindsam (auwaah) und mild. (Paret)
9.114. Daß Abraham um Verzeihung bat für seinen Vater, war nur wegen eines Versprechens, das er ihm gegeben hatte; doch als ihm klar wurde, daß jener ein Feind Allahs war, sagte er sich von ihm los. Abraham war doch gewiß zärtlichen Herzens und sanftmütig. (Rasul)
Tafsir von Maududi für die Ayaat 113 bis 114
It does not behove the Prophet and those who have believed to pray for the forgiveness of the mushriks, even though they be near kinsmen, when it has become clear to them that they deserve Hell. ( 111 ) As regards the prayer of Abraham for his father, it was only to fulfil a promise he had made to him, ( 112 ) but when he realized that he was an enemy of Allah, he disowned him. The fact is that Abraham was a tender-hearted, Godfearing and forbearing man. ( 113 )
Desc No: 111 "It does not behove . . . to pray for the mushriks . . . " implies two things. First, we love them and sympathise with them. Secondly, we consider their crime to be pardonable. There is no harm to cherish these things for the one who is loyal, though a sinner, but it is absolutely wrong in principle to love and sympathise with a person who is an open rebel and to consider his case as pardonable as it renders our own loyalty doubtful. Besides, it adds to the intensity of the crime, if we pray for the forgiveness of a mushrik, who is our near relative. For it means that we consider our relationships to be more valuable than the fulfilment of the implications of our loyalty to Allah and that our love with Allah. and His Way is not wholly unalloyed and that we desire that Allah should also be influenced by the love we have with His rebels and pardon our criminal kinsmen, even though He should throw the other criminals into the fire of Hell. Obviously, all such things are wrong and are against loyalty and sincerity and the Faith demands that our love with Allah and His Way should be absolutely unalloyed and that His friend should be our friend and His enemy our enemy. That is why Allah has not said, "Do not pray for the forgiveness of the mushriks ", but has instead warned, lt. does not behove the Prophet and those who have believed to pray for the forgiveness of the mushriks", which implies this: "The right thing for you is that you yourselves should regard it as improper to Show sympathy with Our rebels and consider their crime as pardonable: nay, you should not wait for any Command from Us about this" . In this connection, it should also be noted well that it is forbidden to show sympathy with the mushriks only in matters of Faith. As regards the human relationships that demand the observance of the rights of one's own relatives, of showing love, sympathy and kindness, and cherishing fellow-feelings with them it is not forbidden at all but it is considered to be a virtue. We must fulfil the worldly rights of a relative whether he be a believer or a disbeliever: we should help him in affliction and give support ,to the needy ones and the orphans and show all possible 'sympathy with a sick or wounded person, irrespective of whether he is a Muslim or a non-Muslim.
Desc No: 112 The reference is to what Prophet Abraham said when he broke off all connections with his father: (1).....Peace be upon you. I will pray to my Lord to forgive you: for He is very kind to me" . (XIX: 47). (2) "And forgive my father: indeed he is of those who have gone astray. And disgrace me not on the Day, when mankind shall be brought back to life; when neither riches nor children shall avail anyone, and none shall obtain salvation except the one who comes before his Lord with a sound and pure heart". (XXVI: 86-89). (3). . . . .I will pray for your forgiveness, but I have no power to rescue you from Allah . . . . . " (LX: 4). In the first place it should be noted that even the wording and the tone of the prayer for his father were very guarded, but when Prophet Abraham realized that the person for whom he was praying was an open rebel against Allah and a bitter enemy of His Way, he refrained himself from saying even such a guarded prayer for him and declared in clear words that he would have nothing to do with him in future, even though the rebel was his father who had brought him up with love and care.
Desc No: 113 The words- .yi (swab) and (hatim) which the Qur'an uses for Prophet Abraham are very comprehensive in meaning. Avvah is the one who is lamenting, humble, weeping, grief-stricken and Godfearing. And hatim is the one who can keep control over himself under all circumstances, and is neither beside himself in anger and enmity nor transgresses the proper limits in his affections, friendships and relationships. Here both the words have been used in their comprehensive senses. Prophet Abraham prayed for his father because he was tender-hearted and lamented for him that he would become the fuel for the fire of Hell. As he had full control over himself, and was very forbearing, he prayed even for that father who had persecuted him cruelly in order to hinder him from the Way of Islam. Lastly, he was Godfearing and did not want to go beyond the limits in his love for his father; so he broke off all his relations with his father when he realized that he was an enemy of Allah.
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