In a time of conflict, genocides and intense polarisation, let us reflect on a figure revered by many, especially within the prominent monotheistic religions: Judaism, Christianity, and Islam. Prophet Ibrahim a.s, who stands at the heart of the ‘Abrahamic Faiths’, rises above a world divided by tension and discord, bringing us to a common ground towards faith and virtue.

Islam places Prophet Ibrahim a.s. in such high regard that he is known as the ‘Father of Prophets’ (abul-anbiya’), the Upright and Pure One (hanif), and the Friend of Allah (khalil-ullah), amongst others, indicating his special status and close relationship with Allah s.w.t. He is one of the five prophets (Nuh, Musa, Isa, Muhammad, and himself) known as the "ulul-‘azmi minar-rusul," meaning the most resolute or determined messengers. His esteemed mention is, in fact, praised by Muslims every single day in their prayer during the last ‘tahiyyat’ position. This is a testimony to the acceptance of his dua as recorded in the Quran:

وَٱجْعَل لِّى لِسَانَ صِدْقٍ فِى ٱلْـَٔاخِرِينَ

“Bless me with honourable mention among later generations.”

(Surah Ash-Shu’ara’, 26:84)

So what is the story of Prophet Ibrahim a.s? How did he earn this distinguished position even amongst the prophets and messengers? What can we learn from his story that could offer us guidance in our lives today?

Entrance towards Masjidil Haram in Makkah.

The Story of Prophet Ibrahim a.s.

The Quran records the timeless stories of Prophet Ibrahim a.s. in many chapters and verses. Some cover the same event but from different viewpoints. Regarding his dialogue with the polytheists, we can pin them down to three significant events: 

1. Engaged with the idol worshippers in Babylonia as a young man
2. Held a dialogue with the worshippers of the heavenly bodies (stars and planets)¹
3. Confronted the polytheist king of his time, said to be Nimrod of Babylonia

We shall focus on his younger days as he engaged with his people in Surah Al-Anbiya’ verses 51-70.

Background of Prophet Ibrahim a.s.

Ibn Kathir, in his book ‘Stories of the Prophets’ (qasasul-anbiya’), mentioned that Prophet Ibrahim a.s. was born in Babylonia². He lived in a time when society was largely polytheistic, devoting their lives to idolatry and multiple pantheons of deities. Furthermore, idolatry was institutionalised as a state religion in Babylonia and ingrained deeply in their culture and identity. 

Ancient ruins of Babylonia (modern-day Hilla, Iraq).

Later in his life, historians and scholars, such as Ibn Kathir, noted that Prophet Ibrahim a.s. travelled beyond the borders of Babylonia to other great ancient kingdoms or city-states like Harran and Egypt, where its people were also known to be polytheistic but with different deities.

In the midst of this predominant setting, Prophet Ibrahim a.s. did not succumb to the fallacy of idolaters. He remained rooted in faith and strengthened by resolve and conviction. In fact, he was known to approach his people using methodical reason³. A sign of his blessed intellectual prowess, which Allah s.w.t. described him at the start of this episode:

وَلَقَدْ ءَاتَيْنَآ إِبْرَٰهِيمَ رُشْدَهُۥ مِن قَبْلُ وَكُنَّا بِهِۦ عَـٰلِمِينَ

“And indeed, We had granted Abraham sound judgement early on, for We knew him well (to be worthy of it).”

(Surah Al-Anbiya’, 21:51)

Prophet Ibrahim Engaged The Idolaters In a Dialogue

On top of the idolaters he has to engage with, his father, Azar⁴, was also an idol worshipper. Although the Quran recognises the opposition as his ‘father’ (أبيه) in multiple verses, scholars differ in the actual identity of the person. Regardless, Prophet Ibrahim a.s. approached him to invite him to the truth. He did not let his relationship hinder his mission or shake his faith. He remained firm upon the truth his heart had set upon. 

إِذْ قَالَ لِأَبِيهِ وَقَوْمِهِۦ مَا هَـٰذِهِ ٱلتَّمَاثِيلُ ٱلَّتِىٓ أَنتُمْ لَهَا عَـٰكِفُونَ

“(Remember) when he questioned his father and his people, ‘What are these statues to which you are so devoted?’”

(Surah Al-Anbiya’, 21:52)

In another verse in Surah Maryam, Allah s.w.t. revealed to us his approach to his father in a more delicate and compassionate manner, although no less compelling with reason:

إِذْ قَالَ لِأَبِيهِ يَـٰٓأَبَتِ لِمَ تَعْبُدُ مَا لَا يَسْمَعُ وَلَا يُبْصِرُ وَلَا يُغْنِى عَنكَ شَيْـًٔا

“(Remember) when he said to his father, ‘O dear father! Why do you worship what can neither hear nor see, nor benefit you at all?’”

(Surah Maryam, 19:42)

Prophet Ibrahim a.s. fearlessly called them to worship the One who transcends physical limitations, the One who created both the heavens and the earth. Despite their rejection and their blind faith in the practices of their forefathers, he did not waver in his mission.

قَالُوا۟ وَجَدْنَآ ءَابَآءَنَا لَهَا عَـٰبِدِينَ

“They replied, ‘We found our forefathers worshipping them’”

(Surah Al-Anbiya’, 21:53)

His people were adamant to worship the idols they had built themselves. Unknown to them, as they set out for a festive gathering, Prophet Ibrahim a.s. went to the idols and destroyed them all, except for the largest idol:

فَجَعَلَهُمْ جُذَٰذًا إِلَّا كَبِيرًا لَّهُمْ لَعَلَّهُمْ إِلَيْهِ يَرْجِعُونَ

“So he smashed them into pieces, except the biggest of them so they might turn to it (for answers).”

(Surah Al-Anbiya’, 21:58)

When they returned from their gathering, they were shocked to find their idols crumbled to pieces except for the largest one. They immediately knew who the perpetrator was. Prophet Ibrahim a.s. was then brought before them to stand trial. He was asked if he was the culprit. To their surprise, Prophet Ibrahim a.s. sarcastically answered:

قَالَ بَلْ فَعَلَهُۥ كَبِيرُهُمْ هَـٰذَا فَسْـَٔلُوهُمْ إِن كَانُوا۟ يَنطِقُونَ

“He replied, ‘Rather, this one—the biggest of them—did it! So ask them, if they can talk!’”

(Surah Al-Anbiya’, 21:63)

His response forced them to pause and contemplate their beliefs. The Quran records their momentary internal dilemma before regressing back to their position, thus rejecting the opportunity to open their hearts to the truth. In fact, they knew well that the idols could not speak. 

قَالَ أَفَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَا يَنفَعُكُمْ شَيْـًٔا وَلَا يَضُرُّكُمْ

“He rebuked (them), ‘Do you then worship—instead of Allah—what can neither benefit nor harm you in any way?’”

(Surah Al-Anbiya’, 21:66)

Prophet Ibrahim a.s. engaged them in a dialogue that forced them to acknowledge the futility of their beliefs. He trapped them into a rhetorical deadlock, forcing them to acknowledge that their gods can neither, in any way, bring them benefit nor harm them. Despite this, they continued to pursue their exposed beliefs.

Lessons From The Story of Prophet Ibrahim a.s.

1. Lesson One: The Fallacy of Polytheism (Shirk)

We can see from the story of Prophet Ibrahim a.s. how polytheism was part of society as far back as the early ancient communities.
The Quran describes idolaters or polytheists as al-musyrikun (المشركون), which is derived from the root word - shirk (الشرك). We can see this in the following verse where Allah s.w.t. emphasises Prophet Ibrahim’s purity in faith from polytheism:

قُلْ صَدَقَ ٱللَّهُ ۗ فَٱتَّبِعُوا۟ مِلَّةَ إِبْرَٰهِيمَ حَنِيفًا وَمَا كَانَ مِنَ ٱلْمُشْرِكِينَ

“Say, (O Prophet,) ‘Allah has declared the truth. So follow the Way of (Prophet) Ibrahim, the upright—who was not a polytheist.’”

(Surah Ali-’Imran, 3:95)

History of Polytheism In The Quran

One of the earliest records of idol-worshipping in human history is during the time of Prophet Nuh a.s, the third Prophet we are obligated to believe (in chronological order) after the Prophets Adam and Idris a.s. Ibn Abbas r.a. commented that “Between Adam and Nuh a.s. are ten centuries. All of them are upon Islam (faith)”.⁵

So what could’ve brought humanity to start worshipping idols?

The Quran records Prophet Nuh’s a.s. plea to Allah s.w.t. about the condition of his people as they reject his prophetic call while urging themselves to persist in misguidance:

وَقَالُوا۟ لَا تَذَرُنَّ ءَالِهَتَكُمْ وَلَا تَذَرُنَّ وَدًّا وَلَا سُوَاعًا وَلَا يَغُوثَ وَيَعُوقَ وَنَسْرًا

“...urging their followers, ‘Do not abandon your idols—especially Wadd, Suwâ’, Yaghûth, Ya’ûq, and Nasr.’”

(Surah Nuh, 71:23)

Scholars of tafsir pointed out that these were the names of their main idols. Initially, these idols represented statues of righteous people of faith. The people erected them to commemorate their lives and venerate their virtues and achievements. 

Over time, this veneration gradually became ceremonial, and the practice was passed down through generations. People became accustomed to it without understanding the basis of their actions. Eventually, divine attributes were associated with the idols, and they venerated these idols as deities.

Defining Polytheism (Shirk)

The verse also provides insight into certain features of idolatry. Shirk is the act of worshipping multiple deities, which is only possible by attributing divine qualities to entities other than God. As Muslims, we believe that there is only One God—Allah. To attribute divine qualities, such as 'divine will' or 'divine power,' to any entity besides Him is considered shirk. 

A prime example is the people of Prophet Nuh a.s, who worshipped idols, placing their trust and devotion in them, hoping they would bring prosperity and fortune. It is a form of attributing divine will and power to these idols by relying on their supposed certain ability to bring providence (rizq). As Muslims, our hearts maintain their trust in Allah’s will and power while we strive our very best to reach our objectives.

Read: What Does Tawakkul Mean?

2. Lesson Two: The Importance of Knowledge and Reflection in Strengthening Faith

During Prophet Ibrahim’s a.s. trial, he was able to prompt his people to realise the error in their beliefs. They even paused to reflect within themselves momentarily:

فَرَجَعُوٓا۟ إِلَىٰٓ أَنفُسِهِمْ فَقَالُوٓا۟ إِنَّكُمْ أَنتُمُ ٱلظَّـٰلِمُونَ

“So they came back to their senses, saying (to one another), ‘You yourselves are truly the wrongdoers!’”

(Surah Al-Anbiya’, 21:64)

It was at this moment that they were forced to acknowledge their mistakes. Unfortunately, they regressed to their errors and pursued their ego to follow the beliefs and practices of their forefathers. The Quran criticises blind faith in many verses, for example:

وَإِذَا قِيلَ لَهُمُ ٱتَّبِعُوا۟ مَآ أَنزَلَ ٱللَّهُ قَالُوا۟ بَلْ نَتَّبِعُ مَآ أَلْفَيْنَا عَلَيْهِ ءَابَآءَنَآ ۗ أَوَلَوْ كَانَ ءَابَآؤُهُمْ لَا يَعْقِلُونَ شَيْـًٔا وَلَا يَهْتَدُونَ

“When it is said to them, ‘Follow what Allah has revealed,’ they reply, ‘No! We (only) follow what we found our forefathers practising.’ even if their forefathers had no understanding or guidance?”

(Surah Al-Baqarah, 2:170)

Islam Is Not Dogmatic

Like many others, the great 19th-century Muslim jurist and theologian Imam Al-Bajuri views that every Muslim must possess sufficient knowledge about God backed by general (ijmali)⁶ rational evidence⁷. In other words, the person is not merely following the faith blindly but believes in his or her faith with basis and conviction.

That is why it is important to learn about our religion. This can help us foster resilience in faith and avoid being easily susceptible to ideological challenges that lie ahead. After all, a feature of the postmodern world is the dominance of relative truth. British-Czech philosopher Ernest Gellner asserts postmodernism as “the notion that objective reality is suspect”.⁸ When everything can be interpreted as the truth, it demands that we establish a strong basis of knowledge and epistemological framework to distinguish between what is right and wrong.

Read: The Importance of Seeking Knowledge in Islam

Congregants praying in Masjid Sultan in Singapore.

Engaging With Doubts & Striving For Certainty

Beyond such challenges, life itself can humble us in many ways. Going through existential crises in different phases of our lives is not unprecedented. We may even be forced to question about God and life. This is not equivalent to apostasy. It is normal to develop questions regarding our faith. In fact, it could be a leaping stone to develop our faith with conviction and certainty.

The Quran tells us how Prophet Ibrahim a.s, a prophet who receives revelation from Allah s.w.t, has asked Allah to show him the act of creation. His inquiry does not necessarily mean a form of doubt or a lack of faith, but to achieve a higher level of certainty:

وَإِذْ قَالَ إِبْرَٰهِـۧمُ رَبِّ أَرِنِى كَيْفَ تُحْىِ ٱلْمَوْتَىٰ ۖ قَالَ أَوَلَمْ تُؤْمِن ۖ قَالَ بَلَىٰ وَلَـٰكِن لِّيَطْمَئِنَّ قَلْبِى ۖ قَالَ فَخُذْ أَرْبَعَةً مِّنَ ٱلطَّيْرِ فَصُرْهُنَّ إِلَيْكَ ثُمَّ ٱجْعَلْ عَلَىٰ كُلِّ جَبَلٍ مِّنْهُنَّ جُزْءًا ثُمَّ ٱدْعُهُنَّ يَأْتِينَكَ سَعْيًا ۚ وَٱعْلَمْ أَنَّ ٱللَّهَ عَزِيزٌ حَكِيمٌ

“And (remember) when Abraham said, ‘My Lord! Show me how you give life to the dead.’ Allah responded, ‘Do you not believe?’ Abraham replied, ‘Yes I do, but just so my heart can be reassured.’ Allah said, ‘Then bring four birds, train them to come to you, (then cut them into pieces,) and scatter them on different hilltops. Then call them back, they will fly to you in haste. And (so you will) know that Allah is Almighty, All-Wise.”

(Surah Al-Baqarah, 2:260)

Today, we might have developed questions about faith as we learn more about the world. These questions are opportunities to nurture greater understanding. What’s important is to take our religious education seriously and to direct our queries to the right channel.

Read: How to Seek Knowledge as a Muslim

3. Lesson Three: Wisdom in Dialogue

Prophet Ibrahim a.s. did not abuse his authority as a prophet to ask God to punish his people for defiance. In many Quranic verses, dialogue (hiwar) remains consistent in Prophet Ibrahim’s engagement with his people. Despite their threats and harsh rejection, Prophet Ibrahim a.s. continued to employ dialogue as an instrument to reach others. 

In Surah Al-Baqarah, Prophet Ibrahim a.s. was brought to stand trial in public by the king of his time. He engages in a dialogue despite being threatened by the king:

أَلَمْ تَرَ إِلَى ٱلَّذِى حَآجَّ إِبْرَٰهِـۧمَ فِى رَبِّهِۦٓ أَنْ ءَاتَىٰهُ ٱللَّهُ ٱلْمُلْكَ إِذْ قَالَ إِبْرَٰهِـۧمُ رَبِّىَ ٱلَّذِى يُحْىِۦ وَيُمِيتُ قَالَ أَنَا۠ أُحْىِۦ وَأُمِيتُ ۖ قَالَ إِبْرَٰهِـۧمُ فَإِنَّ ٱللَّهَ يَأْتِى بِٱلشَّمْسِ مِنَ ٱلْمَشْرِقِ فَأْتِ بِهَا مِنَ ٱلْمَغْرِبِ فَبُهِتَ ٱلَّذِى كَفَرَ ۗ وَٱللَّهُ لَا يَهْدِى ٱلْقَوْمَ ٱلظَّـٰلِمِينَ

“Are you (O Prophet) not aware of the one who argued with Abraham about his Lord because Allah had granted him kingship? (Remember) when Abraham said, ‘My Lord is the One Who has power to give life and cause death.’ He argued, ‘I too have the power to give life and cause death.’ Abraham challenged (him), ‘Allah causes the sun to rise from the east. So make it rise from the west.’ And so the disbeliever was dumbstruck. And Allah does not guide the wrongdoing people.”

(Surah Al-Baqarah, 2:258)

The Significance of Building Dialogues

Building dialogues is imperative to humanity. The Quran stipulates that Allah s.w.t. purposely created humanity in diversity so that we can know one another.⁹ This can be achieved through a dialogue. 

Read: Strengthening Social Cohesion: 5 Lessons from Surah Al-Hujurat

A dialogue requires active participation from all parties to share and listen. If no listening is involved, it is essentially a monologue. Prophet Ibrahim a.s. did not stop them from justifying their position. Instead, they ceased the conversation when they decided to burn him.

The Quran is filled with dialogues between our Prophets a.s. and their people. All of which presented an opportunity for their adversaries to present their arguments and proofs. For example:

قُلْ مَن يَرْزُقُكُم مِّنَ ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ ۖ قُلِ ٱللَّهُ ۖ وَإِنَّآ أَوْ إِيَّاكُمْ لَعَلَىٰ هُدًى أَوْ فِى ضَلَـٰلٍ مُّبِينٍ

“Ask (them, O Prophet), ‘Who provides for you from the heavens and the earth?’ Say, ‘Allah! Now, certainly either one of us is (rightly) guided; the other is clearly astray.”

(Surah Saba’, 34:24)

To put it succinctly, both parties are accountable for their errors presenting equal opportunity in a dialogue. In another verse:

قُلْ إِن كَانَ لِلرَّحْمَـٰنِ وَلَدٌ فَأَنَا۠ أَوَّلُ ٱلْعَـٰبِدِينَ

“Say, (O Prophet,) ‘If the Most Compassionate (really) had offspring, I would be the first worshipper.’”

(Surah Az-Zukhruf, 43:81)

In this verse, the polytheists are demanded to present arguments and proof that God indeed has offspring, which subsequently would mean acquiring an aspect of divinity. If they can provide truth to their statement, the Prophet would surely be the first to worship. Although it is a rhetorical approach, it nonetheless presents an opportunity for dialogue.

In the Quran, we’re also able to see a dialogue between Allah s.w.t. and the angels when they made an honest query about His decision to appoint humans as stewards of earth (khalifah fil-ardh).¹⁰ Allah s.w.t. did not dismiss them by His authority, but allowed them to inquire their curiosity.

In Surah Sad, Allah s.w.t. even presented us His dialogue with Iblis.¹¹ Despite Iblis’ clear delusion, arrogance and disobedience, Allah s.w.t. did not coerce him to submit or immediately sentence him to punishment. There is much wisdom in dialogue, which reflects the virtues of mercy and guidance.

Building Dialogues To Foster Communal Harmony

Today, building opportunities for dialogue in a safe and respectful environment must resume. Even if we cannot convince others of our position, at the very least, we have attempted to strategically articulate it through dialogues compassionately and respectfully. This is especially when we are facing heated adversaries.

But dialogues do not always have to be about convincing others of our position. The Quran also acknowledges dialogues as a means of reaching common ground:

قُلْ يَـٰٓأَهْلَ ٱلْكِتَـٰبِ تَعَالَوْا۟ إِلَىٰ كَلِمَةٍۢ سَوَآءٍۭ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا ٱللَّهَ وَلَا نُشْرِكَ بِهِۦ شَيْـًٔا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًۭا مِّن دُونِ ٱللَّهِ ۚ فَإِن تَوَلَّوْا۟ فَقُولُوا۟ ٱشْهَدُوا۟ بِأَنَّا مُسْلِمُونَ

"Say, (O Prophet,) “O People of the Book! Let us come to common terms: that we will worship none but Allah, associate none with Him, nor take one another as lords instead of Allah.” But if they turn away, then say, “Bear witness that we have submitted (to Allah alone).”

(Surah Ali-’Imran, 3:64)

Instead of debating upset arguments, this verse tells us how a dialogue between other faith communities can be a means of promoting mutual understanding and emphasising universal truths despite our differences.

Ultimately, guidance is Allah’s decision and He knows who truly puts in effort and deserves His guidance:

لَّيْسَ عَلَيْكَ هُدَىٰهُمْ وَلَـٰكِنَّ ٱللَّهَ يَهْدِى مَن يَشَآءُ

“You are not responsible for people’s guidance (O Prophet)—it is Allah Who guides whoever He wills.”

(Surah Al-Baqarah, 2:272)

Conclusion

In a world that often celebrates material success and encourages scepticism, the spiritual journey of Prophet Ibrahim a.s. offers a powerful and timeless lesson for those in search of truth and meaning. His unwavering faith, despite overwhelming challenges, teaches us that faith is not about blind adherence to dogma or forcing beliefs upon others — it is a deeply personal journey shaped by trust, introspection, and a profound connection with the Divine. 

It reminds us that faith and reason are not opposites; in fact, reason must be illuminated by the light of revelation to lead us toward true understanding. Our capacity to think and reflect is a precious gift from Allah s.w.t., and it should be nurtured with care and humility. In moments of doubt and uncertainty, it is through sincere reflection, honest questioning, and deep trust in Allah that our faith can grow stronger and our purpose clearer.

Read: The Truth Seeker: Lessons from the learning journey of Salman Al-Farisi r.a.

May Allah s.w.t. teach what will benefit us, and benefit us from all that we have learnt.

And Allah knows best.

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References

¹ (Surah Al-An’am, 6:74-83)

² Ibn Kathir, Qasasul-Anbiya’ (Stories of the Prophets), Mansyurat Dar Maktabah Al-Hayah (Al-Hayah Publisher & Distributor), Lebanon - Beirut, Pg. 136

³ Imam Fakhruddin Al-Razi highlighted Prophet Ibrahim’s a.s. approach as the way of the Muslim theologians (mutakallimin) in emphasising the Oneness of Allah s.w.t. This systematic method uses reason and dialectical arguments. For example, one popular approach is to demonstrate the contingency of non-divine existence — meaning that such an existence is contingent or dependent upon something else. When an entity is recognised as contingent, it lacks the essential qualities of divinity. Therefore, it cannot be God, whose existence is necessary and independent.

⁴ Scholars differ in two issues regarding the identity of this individual.
1) Azar’s real name was Tarah/Tarakh. This is the view of Ibn ‘Abbas r.a. Azar is merely a title which meant ‘old aged’ in eastern persian language (Khwarezmian). Others view that Azar is the name of an idol worshipped at the time. This affiliation meant that Ibrahim’s farther was an active worshipper of the idol.
2) Azar was not the actual father of Ibrahim a.s. but his uncle. The Arabic language allows the usage of ‘father’ (أب) to be affiliated with the uncle. This usage can also be seen in Surah Al-Baqarah verse 133, when the sons of Ya’qub Ibn Ishaq a.s. responded: “They replied, “We will (continue to) worship your God, the God of your fathers—Abraham, Ishmael, and Isaac—the One God. And to Him we (all) submit.” (2:133). It is known that Ismail a.s. is the uncle of Ya’qub a.s.

⁵ Ibn Kathir, Qasasul-Anbiya’ (Stories of the Prophets), Mansyurat Dar Maktabah Al-Hayah (Al-Hayah Publisher & Distributor), Lebanon - Beirut, Pg. 136

⁶ What is meant by ‘general (ijmali)’ is a basic level of conviction and rational evidence as to why we believe in God? why is the Quran the truth? is our Prophet Muhammad a real person? and etc. Every Muslim must possess this basic and fundamental level of conviction and not merely adopt religion because of ‘blind faith’. Conversely, a more elaborated level of evidence (tafsili) concerns philosophical arguments that are only prescribed for scholars in scholarly discourses or academia.

⁷ Ibrahim Ibn Muhammad Al-Bajuri, Tuhfatul-Murid ‘ala Jawharatit-Tauhid, Dar Tahqiq Kitab (Publisher), pg.77 

⁸ Ernest Gellner, Postmodernism, Reason and Religion (London: Routledge, 1992), pg.23.

⁹  “O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may (get to) know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware.” (Surah Al-Hujurat, 49:13)

¹⁰ (Surah Al-Baqarah, 2:30-33)

¹¹ (Surah Sad, 38:71-85)

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