Verse 126 of Surah Al-Baqarah from the Holy Quran addresses the supplication of the Prophet Ibrahim (peace be upon him) for transforming the land of the Kabah into a secure city and provisioning its inhabitantsparticularly those who believe in God and the Last Daywith sustenance from its fruits. Furthermore, it elucidates the Divine response to this supplication. This verse, as a continuation of verse 125which emphasised the establishment of the House (Kabah) as a sanctuary and a covenantal place between God, Ibrahim, and Ismail for the sanctification of the Househighlights the profound correlation between obedience and the acceptance of supplication.
The present treatise adopts a scholarly and specialised approach, systematically analysing this verse and examining its monotheistic, historical, and ethical dimensions for a specialised audience. The analysis draws upon the content of the referenced lectures, presenting all pivotal points with comprehensive elucidation, and employs a lofty, academic style to expound the position of this verse within the epistemological framework of Islam.
وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَٰذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُمْ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۖ قَالَ وَمَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَىٰ عَذَابِ النَّارِ ۖ وَبِئْسَ الْمَصِيرُ
(Al-Baqarah: 126)
And when Ibrahim said, My Lord, make this a secure city and provide its peoplethose among them who believe in God and the Last Daywith sustenance from the fruits. He said, And whoever disbelieves, I shall grant him enjoyment for a little while, then I will compel him to the punishment of the Fire; and what an evil destination it is.
Verse 126 of Surah Al-Baqarah introduces the Prophet Ibrahim (peace be upon him) as the messenger of monotheism and the Kabah as the focal point of monotheistic worship. Through his supplication to transform the land of the Kabah into a secure city, Ibrahim consolidates the pivotal role of the Kabah in fortifying Islamic beliefs. The Kabah, akin to a heart within the body of monotheism, serves as the axis of unity and worship for the believers, and Ibrahims prayer resounds as a celestial melody, eternalising this position.
Ibrahim (peace be upon him), due to his focus on pure monotheism and abstention from worldly matters, enjoys a distinguished closeness within Islam. This proximity renders him an unparalleled exemplar of pristine Islam, such that his supplication in this verse reflects profound monotheistic knowledge and complete submission to Divine will.
The rulings instituted by Ibrahim, rooted in pure monotheism, have been preserved comprehensively within Islamic Sharia. The abrogation of these rulings has seldom occurred, and their continuity testifies to the coherence of monotheistic principles within the Abrahamic religions. This perpetuity, like a mighty tree, is rooted in the soil of monotheism and has borne fruit in Islam.
Islam, as the Abrahamic religion, is founded upon the monotheism of Ibrahim. Among the previous prophets, Ibrahim (peace be upon him) holds preeminence owing to his emphasis on pure monotheism and adherence to Divine commandments. This eminence shines like a star in the firmament of prophecy, guiding believers towards the ultimate truth.
The pilgrimage in Islam corresponds to the Abrahamic pilgrimage, preserved without alteration in its fundamental principles, with supplementary acts of recommendation and perfection. This continuity attests to the authenticity and sanctity of the pilgrimage as a monotheistic act of worship rooted in Ibrahims invitation.
Ibrahim (peace be upon him), by virtue of the centrality of monotheism in his mission, enjoys a closer affinity to the spirit of Islam than later prophets such as Isa and Musa (peace be upon them). This proximity is not temporal but is assessed based on complete conformity with the essence of monotheism.
The monotheistic and historical dimensions of verse 126 of Surah Al-Baqarah highlight the status of Ibrahim (peace be upon him) and the Kabah as the principal loci of monotheism and Islamic worship. Ibrahims monotheistic proximity, the perpetuity of his rulings, and his role in affirming the pilgrimage and the Kabah render this verse a luminous gem within the constellation of Quranic knowledge.
Verse 126, as a continuation of verse 125, transitions from the establishment of the House as a sanctuary and place of security to Ibrahims supplication for transforming the land of the Kabah into a secure city. Verse 125 articulates Divine commands, whereas verse 126 presents Ibrahims requests. This continuity acts as a bridge between obedience and supplication, illustrating the reciprocal relationship between servant and Lord.
Ibrahim (peace be upon him) accepted and executed all Divine commands in verse 125 without objection. This absolute obedience stems from his complete monotheism and has elevated him to an exalted status of submission to Divine will.
Obedience to Divine commandments is the essential prerequisite for the acceptance of supplication. The Holy Quran elucidates this principle in the verse Allah is pleased with them and they are pleased with Him (Al-Bayyina: 8), affirming that Divine satisfaction and acceptance of prayers are contingent upon the servants satisfaction and obedience to God. Ibrahim, through total submission, manifested this principle.
Ibrahims perfect monotheism guided him to absolute submission to Divine commands, even in the absence of complete understanding. This submission opened a gateway to Divine proximity and made him an answered supplicant.
Owing to his comprehensive obedience, Ibrahims supplication in verse 126 was optimally accepted. God not only transformed the land of the Kabah into a secure city but also provided its inhabitants with sustenance from the fruits.
To attain Divine proximity and the acceptance of supplication, the practical realisation of monotheism and obedience is indispensable. Without obedience, prayer remains like a seed sown in barren soil, yielding no fruit.
Divine love for humanity is conditional upon their obedience, as stated in the verse If you love Allah, then follow me, Allah will love you (Al-Imran: 31). This principle reflects the reciprocal relationship between the servant and the Lord.
An answered supplicant is one who responds to Divine invitations, not merely an infallible or exceptional individual. This definition connects the acceptance of prayer to practical obedience, making it attainable for all.
The relationship between obedience and acceptance in Ibrahims supplication shines like a brilliant light illuminating the path to Divine proximity. Ibrahims absolute obedience, perfect monotheism, and the acceptance of his prayer indicate a law-based Divine system wherein the servants obedience is the key to unlocking the gates of answered supplication.
In verse 126, Ibrahim (peace be upon him) articulated two fundamental requests: the transformation of the land of the Kabah into a secure city and the provision of sustenance from its fruits to its inhabitants. This supplication, akin to a tree with two branches, encompasses the material (sustenance) and spiritual (security) needs of the monotheistic community.
During Ibrahims era, the Kabah was situated in a barren desert (مَنْ غَيْرِ ذِي زَرْعٍ) lacking agricultural fertility and requiring development. This circumstance accentuates the difficulty of Ibrahims mission and the significance of his prayer.
The Kabah has existed since the time of Adam (peace be upon him), yet it has undergone repeated destruction and reconstruction until its consolidation during Ibrahims time. This history, resembling a chain of monotheistic links, reveals the antiquity and sanctity of the Kabah.
A balad denotes a city characterised by geographical boundaries and residential features, as opposed to a desert. Ibrahims supplication for converting the desert land of the Kabah into a secure city represents a step towards establishing a flourishing and defined urban settlement.
Abraham petitioned for the security of Al-Balad to safeguard it from plundering and tribal unrest. This security, akin to a shield, established a foundation for worship and life around the Kabah.
Abraham requested that the provision of the inhabitants of Al-Balad come from fruits to ensure their lifes necessities were fulfilled. This supplication complements the security prayer and demonstrates the comprehensiveness of his supplication for the monotheistic community.
Abraham sought provision for those who believe in God and the Last Day but did not impose limitations on others. This approach, like an ocean of monotheism, reflects the inclusiveness and benevolence inherent in his supplication.
Contrary to his request for provision exclusively for the believers, Abraham refrained from cursing or restricting non-believers. This restraint exemplifies the monotheistic ethics and benevolence he embodies.
Islamic culture encourages supplication for believers while disapproving of cursing or restricting non-believers. This principle, like a gentle breeze, fosters love and benevolence within the Islamic community.
God, through His universal mercy, bestows good upon all servants, both believers and disbelievers. The verse "My mercy encompasses all things" (Al-Arf: 156) elucidates the vastness of this mercy.
Cursing non-believers is incompatible not only with divine mercy but also detrimental to all, including believers, because social problems affect everyone. Bigotry and cursing act like fire, leading to corruption within the Islamic society.
Abrahams prayer exemplifies monotheistic knowledge by combining goodwill for believers with the abstention from cursing others. This knowledge, like a radiant jewel, reveals the elevated ethics of monotheism.
Supplication may seek specific mercy for believers, yet divine mercy universally encompasses all. This distinction, like two wings, maintains balance between particular and general goodwill.
Stinginess in supplication and cursing non-believers represent moral flaws inconsistent with divine mercy. Benevolence, like a pure stream, ought to flow to all servants of God.
The supplications of afah ajjdiyyah demonstrate universal goodwill, whereas curses occur within the context of warfare and conflict. This distinction highlights the necessity of understanding the context of supplications.
A Muslim, due to love for God, must also love Gods servants, including disbelievers. This principle, like a mirror, reflects the connection between divine love and benevolence towards creation.
Cursing in iyrah shr is meaningful within the context of war and conflict and is not suitable for ordinary circumstances. This explanation, like a key, clarifies the limited application of certain supplications.
Abrahams supplication for the provision of the believers was answered, and Mecca, despite being non-arable, was adorned with the best fruits. Verse 57 of Surah Qaa explains this miracle with the phrase "All the fruits are brought to it as provision from Us" (Qaa: 57), indicating the attraction of the best resources to Mecca.
The fruits of Mecca are provided by God (min ladunn), not from its soil. This principle, like a divine sign, points to the heavenly origin of Meccas sustenance.
The majority of people do not comprehend the miracle of provision in Mecca, as indicated by the verse "But most of them do not know" (Qaa: 57). This ignorance represents neglect of the divine signs.
Abraham requested security not only for the House but for Al-Balad, and this prayer was fully answered. This elevation from the House to the city illustrates the breadth of his supplication.
God grants blessings to disbelievers ("I grant him enjoyment for a little while") so that they may benefit in this world but face punishment in the Hereafter. This provision acts as a short respite to maintain worldly order.
The provision for disbelievers is intended to preserve the security and comfort of believers, preventing aggression against them. This wisdom, like a divine stratagem, demonstrates Gods goodwill towards believers.
God has bestowed abundant provision upon the believers in Mecca, and even non-believers benefit from it. This abundance confirms the fulfilment of Abrahams prayer.
Assisting disbelievers is necessary to ensure security and tranquillity in the world; sabotage against them is harmful. This principle, like a stream, promotes cooperation and goodwill.
Today, supplications are rarely answered due to the lack of obedience. This problem stems from a weakened culture of obedience and demonstrates the necessity of returning to monotheistic principles.
The acceptance of supplication depends on the degree of obedience to God. Without obedience, supplication is like a lifeless utterance, ineffectual.
The notion that God answers supplications arbitrarily is incorrect. God, like a precise engineer, operates according to a system governed by laws.
Supplications of non-Muslims are also accepted if accompanied by obedience and righteous deeds. This principle exemplifies divine justice and the inclusiveness of acceptance.
Rather than focusing on supplication, priority should be given to obedience to God, for obedience constitutes the best supplication. This priority acts as a celestial guide illuminating the path to divine proximity.
Hostility and cursing of non-Muslims harm believers and conflict with divine mercy. Benevolence, like a seed, must be planted in the believers heart.
The exegesis of verse 126 of Surah Al-Baqarah presents Abrahams supplication as a jewel within the monotheistic framework. This verse elucidates the relationship between obedience and acceptance, the status of the Kabah as the axis of worship, and Abrahams goodwill towards all servants of God, offering profound lessons for the Islamic community. The miracle of provision in Mecca testifies to the acceptance of Abrahams prayer and divine favour. The critiques, including cursing non-believers and weakness in obedience, clarify contemporary cultural and religious challenges. This verse invites believers to prioritise obedience, benevolence towards all, and avoidance of bigotry to establish a secure and just society.
Under the supervision of Sadegh Khademii
