Azar is the name of the father of Ibrahim, peace be upon him. In historical books, his name in Syriac is Tarah. It is more likely that the form Azar is a pattern of Fa'il like Tarah, Aaber, Aazar, Shalakh, and Faaligh, and similar to their names. It is an apposition to his father. It has been recited as 'Aazar' with a vowel on the call. It was said that 'Azar' is the name of an idol, so it may be used as a nickname due to his worship of it, just as Ibn Qais was nicknamed after the poems he used to compose, thus he was called Ibn Qais the poet. In the poetry of some modern poets:

'I called out with names that were nicknamed in their tribes... As if the names became after my names.'

He says: They call me by the term 'names' as an insult among their tribes: meaning the tribes of the beloved. In it, there is usage. As if the names, meaning this term, became: meaning some of my names. The root of names according to Sibawayh is 'Asma', from 'wasama' which means beauty and grace. The waw was changed to an alif contrary to the norm, as in 'ahad'. According to Al-Mubarrad, it is the plural of name. Between 'Asma' and 'my names' is a complete rhyme.

And considering the 'ya' of the speaker, it is from the deficient.

Or it is intended to mean the worshipper of Azar, so the addition was omitted and the added to it took its place. It has been recited: 'Do you take Azar as gods?' with the opening of the alif and the kasra after the interrogative alif, and the zay is silent and the ra is in the accusative and indefinite, which is the name of an idol. Its meaning is: Do you worship Azar in denial? Then he said: 'You take idols as gods' to affirm and establish that, and it falls under the ruling of denial, for it is like an explanation for it.

When night fell upon him, it is an apposition to what Ibrahim said to his father.

Mamdouh said: 'The phrase 'When night fell upon him' is an apposition to what Ibrahim said to his father... etc.' Ahmad said: 'And the objection with this sentence is an indication of what will come from Ibrahim's reasoning, peace be upon him, and that it is a clarification for him from Allah, the Exalted.'

And His saying: 'And thus We show Ibrahim' is an intervening sentence between the connected and the connector. The meaning is: And similarly, We inform and enlighten Ibrahim. The dominion of the heavens and the earth means lordship and divinity, and We guide him to know it and direct him by what We have opened his chest to and guided his sight and led him to the path of reasoning.

And to be among the certain: We did that. And we see: It is a narration of a past state. His father and his people used to worship idols, the sun, the moon, and the stars. [He returned to his words and said: "And his father was Azar, and his people worshiped idols, the sun, the moon, and the stars... etc."] Ahmad said: The insinuation of their misguidance is clearer and stronger than his earlier statement, 'I do not love those that set.' He only ascended to that because the opponents had established the first proof against him, so they became comfortable with disparaging their belief. If this had been said at the beginning, perhaps they would have recoiled and not listened to the proof. He did not mention, may Allah's blessings be upon them, that they were in misguidance except after he was confident in their listening to the complete objective and their attentiveness to its conclusion. The evidence for this is that he ascended in the third instance to explicitly declare his disavowal of them and to admonish them for being upon polytheism, when the proof was established against them and the truth became clear and reached the utmost of what was intended. And Allah knows best. He intended to alert them to the error in their religion, and to guide them to the path of reflection and reasoning. He made them aware that correct reasoning leads to the conclusion that none of these can be a god, due to the evidence of their coming into existence, and that there is a creator who created them, and a planner who arranged their rising, setting, movement, and all their states. This is my Lord, the saying of one who judges his opponent fairly while knowing that he is false, narrating his words as they are, without being biased towards his own doctrine. For that is more conducive to the truth and safer from controversy. Then he returns to him after narrating it and refutes him with the proof: 'I do not love those that set.' I do not love the worship of the lords that change from state to state, that move from place to place, that are concealed by a veil. For that is among the attributes of celestial bodies. 'When it rises, beginning to ascend,' if my Lord does not guide me, is a reminder to his people that whoever takes the moon as a god, which is similar to the star in setting, is misguided. And that guidance to the truth is by the success and kindness of Allah. This is greater than the use of fairness [He returned to his words. He said: 'And this saying is greater than the use of fairness also with the opponents... etc.'] Ahmad said: And al-Zamakhshari spoke the truth; rather, that is necessary. And it has been reported in the hadith regarding intercession that they will come to Ibrahim, blessings and peace be upon him, seeking intercession from him, and he will say: 'Myself, myself, I do not ask anyone other than myself.' He will mention his three lies and say: 'I am not for that,' meaning his words to Sarah: 'She is my sister,' and he meant in Islam. And his words: 'Indeed, he is sick,' and he meant his concern for his people and their polytheism, and the believer is troubled by that. And his words: 'Rather, it was done by their great one.' And I have mentioned in it aspects of insinuation. If he counts, may Allah's blessings and peace be upon him, these words regarding himself while knowing that he is not held accountable for them, it indicates that they are the greatest that came from him. If the matter were as it is said that this speech is narrated about him as if he was considering himself, it would be more appropriate to consider it greater than what we have mentioned, for then it would be a doubt, rather certainty, while the correct view is that the prophets before prophethood are protected from that. [He returned to his words. He said: 'And indeed, I am disavowed from what you associate with the celestial bodies that you make partners to their Creator. Indeed, I have directed my face to the One who created the heavens and the earth,' meaning to the One whom these created things indicate and that He is their originator and creator. And it was said: This was his reflection and reasoning within himself, which Allah narrated. The first is clearer, due to his saying: 'If my Lord does not guide me,' and his saying: 'O my people, indeed I am disavowed from what you associate with.' If you say: Why did he argue against them with setting rather than rising? [He returned to his words. He said: 'If you say: Why did he argue against them with setting rather than rising, and both are transitions from state to state?... etc.'] Ahmad said: And this is also among the gems of insight and aspects of his virtues.

When your need comes, and who your mother was, their trial was only that they said. The choice of this way was necessary to protect the Lord from the suspicion of femininity. Do you not see that they said in the description of Allah "Alim" and did not say "Alima" even though "Alima" is more eloquent, as a precaution against the sign of femininity. And it was recited: "You see Ibrahim the kingdom of the heavens and the earth," with the feminine and raising the kingdom. Its meaning is: You see the signs of Lordship.