Verse 126 of Surah Al-Baqarah, centred around the supplication of Prophet Abraham (peace be upon him) for the transformation of the land of Mecca into a secure city endowed with divine provision, and the subsequent divine response, stands as one of the pivotal verses of the Holy Qur'an. It encompasses profound theological, philosophical, and social dimensions. This verse elucidates the relationship between faith, disbelief, and ingratitude, inviting humanity to contemplate existential and spiritual priorities. The exegesis herein adopts a scholarly and specialised approach, articulating its profound meanings in an elevated, academic language appropriate for erudite audiences and researchers in religious sciences. The structure of this treatise is systematically arranged to preserve all the details of the original lecture while providing comprehensive analytical insights in an integrated manner.
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
(Surah Al-Baqarah: 126)
And when Abraham said: "My Lord, make this a secure city and provide its peoplethose among them who believe in God and the Last Daywith fruits." He said, "And whoever disbelievesI will grant him enjoyment for a little, then I will compel him to the punishment of the Fire. And what an evil destination it is."
Verse 126 of Surah Al-Baqarah is composed of two distinct parts: first, the supplication of Prophet Abraham (peace be upon him) for the security and provision of the land of Mecca; and second, the divine response that includes the promise of temporary enjoyment for the disbelievers followed by their compulsion towards the punishment of the Fire. This structure delineates a profound relationship between faith and disbelief, wherein belief in God and the Resurrection Day is the prerequisite for spiritual and material provision, whereas disbelief results solely in a brief and limited enjoyment.
The supplication of Abraham (peace be upon him) is conditional upon faith, illustrating the deep connection between security, provision, and belief in God and the Last Day. The divine response reveals the vastness of Gods mercy, which extends material blessings even to disbelievers, but such enjoyment remains transient and insignificant due to the absence of faith. This contrast calls for reflection on the true meaning of provision and security, which transcend material benefits and hinge upon monotheistic knowledge and belief in the hereafter.
In his supplication, Abraham (peace be upon him) addresses God with the title "Rab": Rabbi ijal hdh baladan minan (My Lord, make this a secure city). This title, as the highest active Divine Name, signifies the station of Lordship and the sovereign of active Divine Names. The Divine Names are categorised into three groups: essential, attributive, and active. "Rab" belongs to the category of active Names and means the Sustainer and Manager of creation, denoting a nurturing and guiding relationship between Creator and creature.
In the Holy Qur'an, "Rab" is introduced as a comprehensive and pivotal Name, as in the verse Qul id Allha aw id ar-Ramn (Say, call upon God or call upon the Most Merciful) (Al-Isra: 110). This Name indicates a dynamic and nurturing relationship between God and His servants. By this address, Abraham (peace be upon him) presents Mecca as a setting for divine education and spiritual growth of humanity. This choice reveals his profound understanding of Meccas status as the centre of monotheism and worship.
The term "Ijal" in the phrase Ijal hdh baladan minan (Make this a secure city) connotes a supernatural creation and transformation. At the time of Abraham (peace be upon him), Mecca was an arid desert lacking the natural characteristics of a secure and prosperous city. This supplication requests a divine miracle to transform this land into a secure city endowed with provision.
Due to its geographical location in a mountainous and desert region, Mecca lacked both security and sufficient natural resources. Abrahams (peace be upon him) prayer refers not only to physical security but also to spiritual and social safety. This prayer transformed Mecca into a hub for commerce, pilgrimage, and worship, a feature it retains to this day. The security of Mecca laid the groundwork for the emergence of Islamic civilisation, turning the city into a cultural and spiritual centre of the Islamic world.
Desert and mountainous areas, due to their insecurity in antiquity, served as hiding places for possessions and treasures. People, fearful of raids and plundering, concealed their wealth underground, which sometimes was lost forever. This insecurity highlights the significance of Abrahams supplication for Meccas security.
The looting of antiquities and archaeological relics, especially following the Islamic Revolution in Iran, has become a major cultural and social challenge. These possessions, belonging to the nation and society, carry historical and spiritual values. Their theft constitutes not only a material crime but also a betrayal of cultural and religious identity. From a religious perspective, this act is regarded as ingratitude and oppression against the community, and is therefore forbidden and sinful.
The verse contrasts disbelief with faith: Wa man kafar fa-umattiuhu qallan (And whoever disbelievesI will grant him enjoyment for a little). Disbelief is divided into two types:
Faith in the Qur'an is affirmative, requiring acceptance of God, the Messenger, and the Resurrection. Disbelief, however, may be affirmative (belief in falsehood) or negative (lack of belief). This distinction reveals the depth of Qur'anic analysis of human conduct and invites vigilance in preserving faith and gratitude. Doctrinal disbelief estranges the individual from monotheism, whereas ingratitude may diminish the spiritual rank even of the faithful.
Gods response to Abrahams supplication includes: Wa man kafar fa-umattiuhu qallan (And whoever disbelievesI will grant him enjoyment for a little). This limited enjoyment is interpreted in two senses:
