Verse 124 of Surah Al-Baqarah, by elucidating the status of Prophet Abraham (peace be upon him) as the Elder of the Prophets and the axis of prophetic monotheism, opens a window towards a profound understanding of the divine system of perfections. This verse, focusing on the trials of Abraham, the granting of the rank of Imamate to him, and the negation of this rank from the unjust, illustrates the nexus between servitude, infallibility, and both apparent and intrinsic perfections. The present writing, adopting a systematic and scholarly approach, analyses this verse in all its dimensions with detailed explanation. The objective is to provide a comprehensive and coherent exegesis suitable for specialised audiences, particularly within academic settings.
وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ ۖ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا ۖ قَالَ وَمِنْ ذُرِّيَّتِي ۖ قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ
And when his Lord tested Abraham with certain words and he completed them, He said: Indeed, I will make you a leader for mankind. He said: And from my descendants? He said: My covenant does not include the wrongdoers.
This verse, by referring to the trials of Prophet Abraham (peace be upon him), his success in these tests, and the bestowal of the rank of Imamate, clarifies his pivotal status in the divine system of guidance. The negation of the covenant from the wrongdoers underscores the conditions of justice and infallibility as prerequisites to attaining this exalted rank.
The key point: Verse 124 of Surah Al-Baqarah centres on three pillars trial, Imamate, and the negation of the covenant from the oppressors. These axes elucidate the relationship between divine tests, the position of leadership, and the necessity of justice.
This verse expounds aspects of the position of Prophet Abraham (peace be upon him) as the Elder of the Prophets and the axis of prophetic monotheism. Emphasising his trials, his success therein, and the grant of Imamate, the verse presents him as the exemplary model of monotheism and perseverance. Its connection to the verses concerning the Children of Israel, owing to Abrahams lineage through Isaac and Jacob (peace be upon them), affirms historical and spiritual continuity. This link confirms the universality of the Quranic messages for the followers of Islam.
Prophet Abraham (peace be upon him), due to his triumph in divine trials and tests, is distinguished from other prophets. The phrase فَأَتَمَّهُنَّ, indicating the completion of these trials with perfection, confirms divine affirmation of his success. This attribute introduces him as an unparalleled exemplar in the path of servitude and perfection.
Although this verse was revealed addressing the Children of Israel, its message is also applicable to the followers of Islam. The similarity of the phrase وَإِذِ with اذْكُرُوا in preceding verses accentuates the importance of remembrance of divine favours and trials for guidance. This universality signifies the comprehensiveness of Quranic messages for all nations and the necessity of adherence to justice and servitude.
Trials are tests ordained by God to examine His servants and reveal their perfections. The success of Prophet Abraham (peace be upon him) in these tests, expressed by the phrase فَأَتَمَّهُنَّ, demonstrates the consummation of these stages with utmost excellence. This success qualified him for the rank of Imamate.
Key point: Trial is a prerequisite for attaining the rank of Imamate. Success in trials proves the individual's eligibility for divine leadership.
Imamate is a perfection emanating from divine grace and is opposed to oppression. This rank results from success in trials and commitment to servitude and justice. The negation of Gods covenant from the wrongdoers (لَا يَنَالُ عَهْدِي الظَّالِمِينَ) emphasises the necessity of infallibility and purity for attaining this position.
The phrase لَا يَنَالُ عَهْدِي الظَّالِمِينَ explicitly declares that Imamate does not belong to the oppressors, i.e., the non-infallible. This principle reveals the profound connection between infallibility and Imamate, considering any form of injustice as an impediment to attaining this rank.
Key point: The oppressor, meaning the non-infallible, cannot possess Imamate, which belongs solely to the infallibles, signifying the deep nexus between infallibility and leadership.
Servitude is the ultimate stage of human perfection from which all other ranks, including prophethood, mission, Imamate, and caliphate, emanate. Contrary to the common perception that prophethood is superior to servitude, servitude is the cause of mission, and mission is its effect. This principle identifies servitude as the essence that leads humanity to divine perfections such as justice, compassion, and sincerity.
Key point: Servitude is the cause of mission and the essence of human perfection. Mission is the effect of servitude, not superior to it.
Servitude is the essence of lordship and elevates humans to the rank of divine lordliness i.e., spirituality and divine perfections. Lordship is the inner reality of divine authority that pervades all creatures, from stones to humans. This presence pertains to divine determinations within each being, realised through servitude in humans.
Worldly perfection is associated with ascension and arrogance, such as acquiring academic degrees and social ranks. In contrast, religious perfection is achieved through descent and humility, such as prostration and servitude. This difference reflects the Quranic approach to defining perfection as humility and servitude.
Key point: Religious perfection, unlike worldly perfections, is attained through descent and humility, not ascent and arrogance.
Prayer, through its scientific arrangement from standing to bowing and prostration, symbolises descent towards perfection and servitude. Standing proclaims Gods grandeur; bowing breaks pride and arrogance; prostration epitomises ultimate humility and closeness to God. This structure serves as a metaphor for the human journey toward perfection, facilitated by humility and servitude.
Bowing, by breaking stature, is a sign of perfection, akin to wrestlers who esteemed ear-splitting as an honour. Prostration, the pinnacle of prayer and the serenity of Gods saints, leads one to the realisation of the declaration l ilha ill llh. Supplication during prostration, with expressions such as سَجَدْتُ لَكَ يَا رَبِّ تَعَبُّدًا وَرِقًّا, manifests the purest state of servitude.
Key point: Prostration is the utmost perfection of prayer through which Gods saints attain serenity and divine proximity.
Lordship is the distributor of all cosmic manifestations and pervades all entities, from inanimate objects to prophets. This principle alludes to the presence of lordship in every existential determination. All creatures, like mirrors, reflect a manifestation of divine lordship. In humans, this lordship attains perfection through servitude.
All creatures are naturally servants of God, even if they exercise wills of disbelief. This opposition between nature (servitude) and will (disbelief) reveals the innate presence of servitude in all beings. Even the disbeliever is, in the essence of his existence, a servant, although his will denies this reality.
All beings, from stones to humans, possess a relative infallibility commensurate with their existential rank. This infallibility refers to their natural protection and control over behaviour. However, in humans, infallibility attains perfection through will and sincerity, and is disturbed in cases of moral deviation.
All particles of the cosmos possess prophethood in the sense of being sources of news and conveying divine truths. This news acts as testimony of the oneness of God (وَحْدَهُ لَا شَرِيكَ لَهُ) within every entitys heart. A prophet, whether inwardly or outwardly, is a bearer of news of divine lordship.
Imamate, as precedence, exists throughout the cosmos. For example, stone precedes glass, and fire precedes cotton. This precedence is an aspect of imamate in nature. However, in humans, imamate signifies existential guidance and connection with the whole of existence.
Key point: Imamate, as existential precedence, exists throughout creation but attains perfection in humans through connection with the totality of existence.
