See surah 10, note 11.

The term ash-shahadah (lit., "that which is [or "can be"] witnessed") is used in this and similar contexts as the exact antithesis of al-ghayb ("that which is beyond the reach of a created being's perception"). Thus, it circumscribes those aspects of reality which can be sensually or conceptually grasped by a created being.

The subsequent passage (verses 74 ff.) continues, by way of narrative, the exposition of God's oneness and uniqueness. - In the Bible, the name of Abraham's father is given not as Azar but as Terah (the Tarah or Tarakh of the early Muslim genealogists). However, he seems to have been known by other names (or designations) as well, all of them obscure as to origin and meaning. Thus, in various Talmudic stories he is_called Zarah, while Eusebius Pamphili (the ecclesiastical historian who lived towards the end of the third and the beginning of the fourth century of the Christian era) gives his name as Athar. Although neither the Talmud nor Eusebius can be regarded as authorities for the purposes of a Qur'an-commentary, it is not impossible that the designation Azar (which occurs in the Qur'an only once) is the pre-Islamic, Arabicized form of Athar or Zarah.

Lit., "unless my Sustainer wills a thing".

3:191, 38:27

Azar is called Terah in the Bible and Zarah in Talmud

Of course, Abraham knew that the celestial bodies were not gods. He is only preaching his people by example

This is how Abraham tried that his people reflect and be rational

3:150-151, 29:41, 33:39

Zulm = Wrong, in this verse, conveys falsehood and Shirk

Abraham was a rational monotheist. Before his messengership, Abraham, as a young philosopher, reached the idea of the "greatest" by a series of hypothetical questions. His method of proving the existence of the creator of all things was both empirical and rational. He invited people to observe the heavenly bodies and then deduce the existence of an absolute creator from their contingent characteristics. God supports this empirical and rational methodology. Abraham, not only supported his monotheistic faith through rational arguments, but also falsified the claims of his opponents via rational arguments by breaking the little statutes of his pagan people and sparing the biggest one. When the polytheists inquired about the "disbeliever" who committed such a blasphemous act to their idols, Abraham stood up and pointed at the biggest statute, thereby forcing his people to reflect and examine their religious dogmas (21:51-67). The Quran provides a rational argument for why God cannot have partners or equals. The argument in verse 21:21-22 is a logical argument called Denying Antecedent. Thus, it is no wonder that the Quran invites us not to be gullible. We should not follow anything without sufficient knowledge, including belief in God (17:36). Abraham's methodology of emphasizing reason, valiantly examining the religious dogmas of his people, engaging his opponents with intellectual dialogues, and occasionally modeling the thinking process for his audience, later was made famous by Socrates, a messenger of God to Greece. Socrates, like Abraham criticized the superstitions and polytheistic religious dogmas of his people through dialogues where he subjected them to a series of questions and inferences. Socrates, similarly received the wrath of the ruling class, whose authority depended on the ignorance of their subjects. The Abrahamic method has been used by many messengers of God. Thus, we are asked to follow Abraham's example (60:4).

The word fatara which is translated as "create," or "initiate" contains the meaning of "splitting/cracking" (82:1). We learn from embryology and cosmology, that the creation of new bodies usually involves a splitting and diversification process. The universe was created approximately 13.7 billion years ago with a big separation (21:30) and it will collapse back as it started (21:104). See 4:82.

Shirk, that is associating equal or lower level partners to God, is injustice (31:13). See 2:48,286; 3:18.