إِنَّ إِبْرَٰهِيمَ لَحَلِيمٌ أَوَّٰهٌ مُّنِيبٌ 75
Translations
Indeed, Abraham was forbearing, grieving and [frequently] returning [to Allāh].
Transliteration
Inna Ibrahima lahaliimun awwahun muniib
Tafsir (Explanation)
Allah describes Prophet Ibrahim (Abraham) with three exalted attributes: halim (forbearing/clement), awwah (frequently invoking Allah with sighs of devotion and supplication), and muniib (turning back to Allah in repentance and obedience). Ibn Kathir explains these qualities as defining characteristics of Ibrahim's righteous nature—his patience in trials, his constant remembrance of Allah, and his unwavering devotion. Al-Qurtubi emphasizes that these attributes exemplify the spiritual maturity required of a khalilullah (friend of Allah), reflecting both his emotional sensitivity to divine matters and his steadfast commitment to obedience.
Revelation Context
This ayah appears in the context of Surah Hud's discussion of various prophets and their missions. Specifically, it comes after Allah recounts Ibrahim's argument with his father Azar about idolatry (11:46-74). The ayah contextualizes Ibrahim's character as he faced rejection and trials, establishing why he was chosen for leadership (Imamah) as mentioned in verse 11:73.
Related Hadiths
The Prophet Muhammad (ﷺ) said regarding Ibrahim: 'No one told lies except Ibrahim in three instances' (Sahih Bukhari 3358), demonstrating Ibrahim's exceptional moral character. Additionally, the hadith in Tirmidhi describes Ibrahim as one of the five greatest messengers, reflecting his supreme status alongside the qualities mentioned in this ayah.
Themes
Key Lesson
This ayah teaches us that true servitude to Allah combines both emotional sensitivity to His remembrance (awwah) with steadfast patience (halim) and consistent return to obedience (muniib). For modern believers, it exemplifies that spiritual excellence requires balancing supplication with forbearance, and that constant turning toward Allah, even in sorrow and difficulty, is the mark of the righteous.
Related Ayahs
وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِبًا ۚ أُو۟لَـٰٓئِكَ يُعْرَضُونَ عَلَىٰ رَبِّهِمْ وَيَقُولُ ٱلْأَشْهَـٰدُ هَـٰٓؤُلَآءِ ٱلَّذِينَ كَذَبُوا۟ عَلَىٰ رَبِّهِمْ ۚ أَلَا لَعْنَةُ ٱللَّهِ عَلَى ٱلظَّـٰلِمِينَ
And who is more unjust than he who invents a lie about Allāh? Those will be presented before their Lord, and the witnesses will say, "These are the ones who lied against their Lord." Unquestionably, the curse of Allāh is upon the wrongdoers.
وَلَئِنْ أَذَقْنَا ٱلْإِنسَـٰنَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَـٰهَا مِنْهُ إِنَّهُۥ لَيَـُٔوسٌ كَفُورٌ
And if We give man a taste of mercy from Us and then We withdraw it from him, indeed, he is despairing and ungrateful.
قَالُوا۟ يَـٰشُعَيْبُ أَصَلَوٰتُكَ تَأْمُرُكَ أَن نَّتْرُكَ مَا يَعْبُدُ ءَابَآؤُنَآ أَوْ أَن نَّفْعَلَ فِىٓ أَمْوَٰلِنَا مَا نَشَـٰٓؤُا۟ ۖ إِنَّكَ لَأَنتَ ٱلْحَلِيمُ ٱلرَّشِيدُ
They said, "O Shuʿayb, does your prayer [i.e., religion] command you that we should leave what our fathers worship or not do with our wealth what we please? Indeed, you are the forbearing, the discerning!"
وَأَقِمِ ٱلصَّلَوٰةَ طَرَفَىِ ٱلنَّهَارِ وَزُلَفًا مِّنَ ٱلَّيْلِ ۚ إِنَّ ٱلْحَسَنَـٰتِ يُذْهِبْنَ ٱلسَّيِّـَٔاتِ ۚ ذَٰلِكَ ذِكْرَىٰ لِلذَّٰكِرِينَ
And establish prayer at the two ends of the day and at the approach of the night. Indeed, good deeds do away with misdeeds. That is a reminder for those who remember.