Ramadan Lecture Series 1446 A.H.

Presented by Al-Sayyid Abdul Malik Badruddin Al-Houthi

Lecture Seven

7 Ramadan 1446 A.H. (7 March 2025 A.D.)

Prophet Ibrahim and the Stages of His Performative Contemplation Involving the Planet, the Moon, and the Sun

I seek refuge in Allah from Satan, the outcast.

In the name of Allah, the Compassionate, the Merciful.

Praise is to Allah, Lord of the Worlds. I believe that there is no god but Allah, the Sovereign and the Manifest Truth, and that Muhammad, our master, is His servant, Messenger, and Last Prophet.

O Allah! Confer Your salat and blessings upon Muhammad and the Family of Muhammad as You conferred Your salat and blessings upon Ibrahim and the Family of Ibrahim. You are Owner of Praise, Owner of Glory! And be pleased with Muhammad's good companions and all Your righteous servants and mujahidin.

O Allah! Guide us and grant us acceptance, for You are the Hearing, the Knowing; accept our repentance, for You are the Relenting and the Merciful.

Brothers and sisters, peace be upon you and the mercy of Allah and His blessings.

In yesterday's discussion about the story of Prophet Ibrahim (PBUH), we reached the verse, {'When the night grew dark upon him, he saw a planet'}[Al-An'am 6:76]. We spoke about the first step he decided to take in his mission to convey the divine message and invite his people to believe in Allah and His oneness. We also explained the complex circumstances of his society and how that required the first step to be a wise and gradual one, allowing his people to understand the truth and grasp the great principle upon which the belief in divinity is built. Following those steps was meant to show them that the idols they were worshipping and all beings and creatures are not worthy of being deities and that there is no god but Allah, the one true God (Glory be to Him). Thus, he took a practical approach by acting as if he were engaging in a search for truth to draw his people's attention to this truth. He embarked on a contemplative display that, as indicated clearly in the blessed verse, followed a sequence that reflects ascending degrees of perfection, beginning with a planet, then with the moon, and finally with the sun.

He engaged in this performative contemplation in front of his people, so he was not alone. For him, the matter was clear, as there was no ambiguity regarding the planet, the moon, and the sun. It was not the first time for him to see these celestial bodies: He was old enough to be familiar with them and to recognise their pattern of appearing and disappearing in their usual cycles. This was clear to him, but this contemplative display was—as we said—a practical step he used to initiate his journey with his people to draw their attention to the truth.

The first display of contemplation—the planet

(Whatever comes and goes cannot take care of me!)

He chose to wait until night, and when it fell and covered everything in darkness, he saw a planet, which some believe to be Venus. He then said in the presence of his people, {'This is my Lord!'}[Al-An'am 6:76]. He was drawing their attention to the fact that the planet, with its brightness and lofty position, was superior in status to the idols they worshipped and attributed divinity and lordship to them. This would mean that this planet—which is high in the sky, shiny, bright, and beautiful—is far more perfect than the idols. This reflects a perfection-oriented approach, since the planet is greater than those idols. In fact, it even holds a higher status in people's perception than some cosmic phenomena.

He then continued his contemplation when that planet set. {'But when it set}—it disappeared from view and sank below the horizon—{he said, “I do not love things that set"'}[Al-An'am 6:76]. In other words, he would not accept taking things that disappear and go away as his lord. Why was that? It was because its rising and its setting at specific times indicated that it was subject to external will that created it and defined its path and the way of its movement. In fact, it is like all other creatures and beings created by Allah, which are subject to His divine will and command. This is one aspect to keep in mind.

Another aspect to consider is that if something goes missing, how could that thing take care of anyone? Allah's relationship with us is one of divinity and lordship. He is our Lord and God, so He cares for us and is never disconnected from us in any circumstance. We are in constant need of His continuous care, so He takes care of us and is always aware of our conditions at every moment, in every situation, and in every place. His care for us never ceases. If it were to cease for even a moment, humanity and everything related to it would come to an end. Thus, when he declared his rejection of the planet as his lord, this would help elevate their understanding to some extent.

In fact, it seemed they were not provoked by this issue at the beginning, as they still did not see in it what could contradict with their general principle of polytheism. They differed in this regard. In fact, all categories of polytheism, which are different and diverse, significantly vary in the selection of their false deities, which they believe as gods besides Allah.

At the level of social groups, such as tripes, differences existed between one tribe and another:

• One tribe may have a specific idol that they have taken as a god besides Allah and believe in its divinity. The people of this tribe worship it, bring offerings to it, perfume it, clean it, and take care of it. This idol may have been crafted by them, made by a sculptor from among them, purchased for a certain amount, or donated by one of their prominent elders. 
• Another tribe may have a different idol, with a different name and form, perhaps made from a different material, and so on.

Indeed, the categories of polytheism differ among themselves regarding the idols, their names, and their types. Some even worship celestial bodies, such as planets, the sun, or the moon, among other things.

So, at the outset, when he introduced this idea in this didactic setting, he did not provoke them. They did not criticise him for abandoning their idols and choosing not to worship them! To begin with, he had never worshipped them!

The second display of contemplation—the moon

(Whatever comes and goes cannot guide me!)

He continued his display of contemplation, moving on to the second stage: {'Then, when he saw the moon rising}—that is, as it ascended, with its light reaching the earth more powerfully than the planet's—{he said, “This one is my Lord!”'}[Al-An'am 6:77]. Here too, he was leading them step by step towards something greater in light and visible beauty to the human eye on the earth. {'But when it disappeared, he said, “If my Lord does not guide me, I will certainly be one of the misguided people”'}[Al-An'am 6:77]. When the moon disappeared and set, he posed the same dilemma once again: Despite its stronger light, this celestial body disappears too, which means it is subject to external will. Thus, greater than it is the One Who directs it, Who has created it, Who has ordained its course—its rising, its setting, and everything beyond. Moreover, how could something that comes and goes take care of me? How could it oversee my affairs when it is absent and completely unaware of my state? After all, neither the moon nor the planet possesses awareness, feeling, knowledge, or anything of the kind.

This important statement—{'If my Lord does not guide me, I will certainly be one of the misguided people'}—conveys several profound truths. One of those truths that he tried to convey to his people through this performative contemplation—as he declared this in full view of his people—is that the true foundation of one’s religious beliefs must be divine guidance, the kind of guidance that comes from Allah. {'If my Lord does not guide me'}—who is his Lord? He is Allah, the Almighty. In fact, they knew this, for as polytheists, they did not deny the existence of Allah.

All the groups of polytheists mentioned in the Holy Quran—across the stories of various prophets and messengers—acknowledged Allah’s existence and that He is the Creator of the heavens and the earth and of all people and beings. For this reason, their deviation is called associating partners with Allah. But why? That is because, despite acknowledging that Allah is the Creator, the Lord, and the One True God, the polytheists—based on their own false beliefs—introduced what they called 'gods'. They believe that these so-called gods share Allah in divinity, even if only to a limited or inferior degree, or that they could bring them closer to Allah, as mentioned in another verse. 

When he said, {'If my Lord does not guide me’}, they were aware that he was referring to Allah, the Almighty. He here emphasises this important truth that everyone must grasp: As humans, we all need the guidance of Allah (Glory be to Him), for a person cannot rely on himself without His guidance.

Allah (Glory be to Him) has granted humans certain faculties—a level of perception and understanding. However, this level that Allah has bestowed upon a person does not make them independent of Allah and His guidance. No matter how brilliant a person is in his intellectual abilities and level of thinking, divine guidance remains indispensable for one to follow in the manner Allah has ordained guidance to function.

Allah brings us His guidance through His messengers and prophets, and then the guidance continues through the inheritors of His books—the guides who lead people with the guidance of Allah, continuing the mission of the prophets and messengers (Peace be upon them). This extends the mission of the prophets and messengers (PBUT). Therefore, this matter is very important: Without the guidance of Allah, a person will go astray, no matter his intellectual or cultural level or maturity.

Nations and peoples who associated others with Allah (Glory be to Him) reached such depths of intellectual decay and cultural backwardness that they crafted idols and worshipped them as gods, although they had thinkers and philosophers among them. Greece, for instance, is one of those nations—it is famous for its philosophers, some of whom are still revered in Western society today. It was the cradle of democracy thousands of years ago. Yet despite this, it was mired in backwardness, misguidance, confusion, and loss. Human beings become lost—truly lost—and unable to grasp even the most vital truths when they stray from the guidance of Allah (Glory be to Him).

That is why divine guidance is essential. A person must stay connected to Allah by following His guidance, turning to Him continually, and seeking His guidance. Allah has taught us to do this in every prayer we perform: {'Guide us to the straight path, the path of those upon whom You have bestowed Your favour'}[Al-Fatihah 1:6-7]. He has clearly laid out the path of guidance—His way of guiding His servants.

That is why we have repeatedly warned against the danger of chaotic intake: when someone adopts religious beliefs and ideas—any viewpoint, any statement—from just anyone, without discernment. They are swayed by whatever is presented, accepting any view from satellite TV, random individuals, or online platforms, and snatching up anything that comes their way. This is extremely serious, as it is an issue that has to do with one’s religion. Referring to religious knowledge, the Prophet (PBUH&F) says, 'This knowledge is religion, so consider from whom you receive your religion.' This is not a game or a trivial matter.

{'He said, “If my Lord does not guide me, I will certainly be one of the misguided people” '}[Al-An'am 6:77]—this was said by Prophet Ibrahim despite his great intellectual maturity. Allah described him, {'And We had certainly granted Ibrahim sound judgment early on'}[Al-Anbya 21:51]. Despite his discernment, insight, maturity, and understanding, he acknowledged that without divine guidance from Allah (Glory be to Him), he too would {'certainly be one of the misguided people}. He could stray along with others, including the philosophers, the leaders, the thinkers, the prominent and influential figures of society—they all can go astray.

The third display of contemplation—the sun

(A declaration of monotheism and a renunciation of polytheism!)

{'Then, when he saw the sun shining}—at sunrise, he engaged in this last display of contemplation—{he said, “This must be my Lord—it is the greater!”'}[Al-An'am 6:78]. He meant that it is larger in size and more powerful in light and radiance than the moon or the planet. {'But again when it set, he declared, “O my people! I totally reject whatever you associate [with Allah in worship]"'}[Al-An'am 6:78]. That is, the sun is not worthy of being a lord or a god for him, because it is subject to external will. It is subject to the will of Allah. He is the One Who created it and established its orderly system—its rising and setting—and even the earth’s orbit around it. So the sun is not worthy of being worshipped, even though it is far greater and more beneficial than the idols housed in their temples.

At that point, after following this perfection-oriented approach that reveals how all created beings are imperfect and subject to the will of Allah (the Almighty) and stand in need of Him—since they are fully dependent on Him and His power and wisdom to arrange their affairs and manage their movements, and without that, they would cease to exist—he made his bold and crucial declaration. Since he had engaged in this display of contemplation among his people, sharing his observations with them at sunrise and again at sunset, he turned to his people saying, {'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'}[Al-An'am 6:78-79]. He made this declaration after guiding them to that conclusion through a reflective, contemplative process. As we’ve explained, it wasn’t a matter of him simply observing natural phenomena—seeing the sun, the moon, a planet, watching their rise and set—and being surprised or struck by them. No, this was a display of contemplation that took the form of a conscious search for truth to gradually draw his people's attention to this issue related to a hierarchy of perfection before reaching this profound conclusion.

Prophet Ibrahim (PBUH), in proclaiming the oneness of Allah (Glory be to Him) and taking a stand against polytheism, used this statement of disavowal: {'I totally reject whatever you associate [with Allah in worship]'}[Al-An'am 6:78]. This is an extremely important statement that clearly demonstrates his firm and unwavering stance against the very act of associating partners with Allah, recognising it as a grave crime and a major falsehood. This is because polytheism is the root and the foundation of all falsehood and gives rise to countless forms of misguidance and falsehood. It diverts people entirely from Allah's path: His message, His teachings, His laws, and His religion. It is a very dangerous falsehood, and it is not enough for a person to adopt a neutral or indifferent stance towards it, saying, 'This is just one option among others, and it’s fine if you continue with what you're doing, but I’ve chosen a different path.' No, there must be a clear stance against polytheism itself: On the one hand, one must have firm faith in the oneness of Allah; on the other, he must take a stand against polytheism.

This is why the Holy Quran, regarding the stance on ṭaghut, places rejection of ṭaghut before faith in Allah, stating, {'So whoever renounces taghut and believes in Allah has certainly grasped the firmest, unfailing hand-hold '}[Al-Baqarah 2:256]. Therefore, Prophet Ibrahim declared his firm stance against polytheism through this statement of rejection, while also affirming his belief in monotheism—even though he was a monotheist from the beginning, and this was only about drawing the attention of his people and guiding them. It is because polytheism stands as a terrible falsehood and a very serious crime and is based on false myths that degrade humanity. It is something deeply vile that must not be met with flattery or appeasement.

This is why we find in the movement of the Messenger of Allah (PBUH&F) that the disbelievers in his time sought to reach an agreement with him so that he would compromise his position: {'They wish that you would soften [in your position], so they would soften'}[Al-Qalam 68:9]. Then, Surah Al-Kafirun was revealed: {'Say, [O Prophet,] “O you disbelievers! I do not worship what you worship, nor do you worship what I worship. I will never worship what you worship, nor will you ever worship what I worship'"}[Al-Kafirun 109:1-5]. This is a very decisive stance, completely opposed to their desires. This is because polytheism is not only a serious offence against Allah but also an injustice that the person commits against himself, as the human being is entirely owned by Allah. In other words, no one among people, nor any of creation, owns anything of you; you are entirely owned by Allah.

Thus, if a person considers himself a servant to others, along with Allah (Glory be to Him), he degrades his own human value. By doing so, he harms himself, but at the same time, he denies Allah's exclusive right over him. If you choose to make yourself a possession of others, of other beings, or of other entities, this is wrong, because all rightful claim over you belongs to Allah. In other words, you are entirely the possession of Allah (Glory be to Him), and you have no authority to make any part of yourself a servant to anyone other than Allah, nor to associate anyone else with Him as your lord or god. Polytheism is utter falsehood, but it also becomes the foundation for even greater error, as it shapes one's life journey, approaches, orientations, positions, actions, and attitudes—all of which become based on injustice, wrongdoing, corruption, and tyranny, among other things.

The realities concerning the sun, the moon, and the celestial bodies are quite clear. However, as we have said, this contemplation was performative, one that aimed to highlight this truth: None of these celestial bodies—the sun, the moon, or the planet—should be thought of as divine or believed to have the power to benefit a person by warding off harm, bringing good, aiding in guidance, or providing care. They have a specific role that they cannot exceed. This role is determined by Allah, Who created them and brought them into existence solely to fulfil it, so they cannot move beyond the limits He ordained. Their movement only follows a fixed pattern.

In this same context, when he declared his belief in the oneness of Allah (the Almighty) and clarified that none of the worshipped beings possess the perfection of true divinity—they can neither harm nor benefit humanity—we find that his statement of disavowal itself was a form of challenge to those false deities. In other words, if they truly had the ability to harm or benefit, they would have taken a stand against him. He was expressing his confidence that such false deities neither harm nor benefit and have absolutely no power whatsoever. He declared a firm and strong stance in extremely difficult conditions. In fact, he touched upon the most sensitive issue for them, one that was off-limits and considered extremely serious, with harsh punishments attached to it. It was met with intense suppression officially and socially, particularly by the influential, as we have explained extensively in previous lectures.

Prophet Ibrahim expressing his devotion to worshipping Allah alone and drawing his people's attention to the source of absolute perfection!

He said, {'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”'}[Al-An'am 6:79]. The phrase, {'I have turned my face,'} means that he directed his worship solely to the One Who created the heavens and the earth, and he would never worship any of the false deities: He would worship only Allah, the One Who {'has originated the heavens and the earth, being upright'}. He declared that he devoted himself entirely to the worship of Allah alone. And by worship, he meant it in its most comprehensive sense:

• in terms of belief in Allah as the sole deity with no other god but Him;
• in religious practice including acts like supplication, prayer, and other forms of worship; and
• in conduct, as worship extends into a person’s behaviour, actions, stances, loyalties, enmities, and overall orientation in life—prophet Ibrahim (PBUH) adopted this comprehensive approach to worship Allah alone, the Almighty.

He used this phrase, {'I have turned my face towards the One Who has originated the heavens and the earth'}[Al-An'am 6:79], to clarify that Allah (the Almighty) is the only One worthy of worship. Everything else is His creation, under His ownership, and brought into existence by Him. Indeed, He is the One Who created, established, and innovated the heavens and the earth, bringing forth this entire universe with all its beings, entities, and creations: Allah (the Almighty) is the Creator and Owner of all of them. So when he said, {'I have turned my face towards the One Who has originated the heavens and the earth'}[Al-An'am 6:79], he attempted to draw their attention to the fact that Allah alone is worthy of divinity and that He is the only true god. This is because He is the Creator of all that exists; He is the One with absolute perfection; and He is the One Who is {'Most Capable of everything'}, and nothing is beyond His ability. Also, He is the One Who {'has knowledge of everything'}[Al-Baqarah 2:29]: Nothing escapes His knowledge, nor is anything hidden from Him. And so it is with the rest of attributes of Allah, which express His absolute perfection—perfection that belongs to Him alone. Everything else is created, possessing nothing by itself; rather, whatever it has is granted by Allah, and only to a specific, limited extent and measure. Therefore, he was drawing their attention to this fact.

From another angle, they were aware of this truth. That is, even though he did not begin by saying 'towards Allah' explicitly and instead used the phrase {'towards the One Who has originated the heavens and the earth'}[Al-An'am 6:79], they still acknowledged that Allah is the Creator of the heavens and the earth. They recognised this fact. However, this was prohibited because of the tyrannical and criminal king of the Babylonian kingdom, who went so far as to claim lordship for himself. Some say his name was Nimrod, while others call him Nimrodh or even mention different names, as there are variations in spelling and pronunciation depending on the language. He had completely prohibited the worship of Allah, any discussion about Him, or even mentioning His name—in their language, of course, which may have been Syriac or something else. Both he and Firaawn prohibited, in their respective eras, any mention of Allah, utterance of His name, or call to His worship. Such prohibitions were backed by punishments. In this context, Ibrahim’s approach shows consideration for the circumstances of the people themselves. There is no need to say that the stance of Prophet Ibrahim was bold, courageous, strong, and straightforward, which will become even more evident in what follows, but his choice of words here was measured, so as not to create a barrier to their acceptance or cause them undue difficulty because of intense fear. Even so, they understood that he was referring to Allah and that it is Allah Who created the heavens and the earth.

Uprightness: A term of significant connotations and wide-ranging meaning!

{'Being upright, and I am not one of the polytheists'}[Al-An'am 6:79]. The term 'upright' is repeated in similar contexts related to Prophet Ibrahim (PBUH) in several verses and surahs of the Quran. Often, interpreters briefly gloss over it or narrow its meaning and depth, even though it carries significant importance and is of a frequent occurrence in the Holy Quran. It is repeated in the Quran in connection with Prophet Ibrahim, his submission and devotion to Allah (the Almighty), and his faith. It also appears in other contexts where Allah calls us to do something or recounts what previous nations were commanded to uphold. This term expresses a profound religious orientation in worship: exclusive worship of Allah alone, characterised by steadfastness, sincerity, reverence, humility, and love for Allah (Glory be to Him).

At times, single words serve as titles for expansive concepts rich in meaning, and 'uprightness' is one such term. While some may limit its interpretation to sincerity or an inclination towards the divine religion without deviation, it is, in fact, a title for an expansive concept with wide-ranging implications, encompassing all of these meanings: the continuous and unwavering orientation of the soul towards Allah (Glory be to Him), grounded in sincerity, humility, and love for Him. This is a vital principle in the path of faith: that one's direction be wholly devoted to Allah—steadfast, unwavering, submissive to His will, and obedient to His commands.

We also noted earlier how Allah described His Prophet Ibrahim (PBUH) in the verse: {'obedient to Allah'}[An-Nahl 16:120]. Ibrahim (PBUH) is a great example of submission to Allah, complete surrender to His will, and absolute obedience and devotion to Allah, the Almighty. This is an important matter and serves as a valuable lesson for every believer: how one should orient himself in faith towards Allah with complete responsiveness, submission, and obedience to Him, effortlessly and wholeheartedly.

Another expression in the Holy Quran that conveys this meaning is 'humbleness' to Allah: {'And give good news to the humble'}[Al-Hajj 22:34]. The Holy Quran outlines the qualities of those who humbly submit to their Lord: This expression conveys a yielding to Allah’s command—a submissive obedience and a heartfelt compliance—offered willingly, with love and reverence for Allah, the Almighty.

Some people may move in the path of faith but in a complicated, wearying, and burdensome way. They can hardly bring themselves to respond to an essential aspect of their religion or to commit to one of Allah’s commands, except with great struggle. They carry many internal psychological barriers and require significant effort to be persuaded or encouraged. Even the simplest distraction can pull them away from the matter.

We can delve deeper into this topic in the next lecture, Allah willing, and discuss more about the story.

We ask Allah (Glory be to Him) to grant us success in seeking what pleases Him. O Allah! Have mercy on our virtuous martyrs, heal the wounded among us, set free our captives, and grant us victory. You are the Hearer of Prayer!

Peace be upon you and the mercy of Allah and His blessings.