Verse 129 of Surah Al-Baqarah, which recounts the supplication of the Prophet Abraham, peace be upon him, for the sending of a Messenger from among his people and delineates the duties of that Messenger in reciting the verses, teaching the Book and wisdom, and purifying the souls, stands as one of the foundational verses in elucidating the system of divine guidance. This verse, in connection with the preceding verses, emphasises the necessity of lawfulness, action, and purification on the path of religiosity and provides a comprehensive framework for the guidance of the Ummah. This treatise, employing a scientific and systematic approach, analyses and explicates this verse, examining its key concepts with profound and academic insight. The structure of the discussion is organised into orderly sections with specialised subtitles to deliver precise and complete meanings, aiming to be clear and engaging for expert audiences.
Text of the Verse and Its Translation
رَبَّنَا وَابْعَثْ فِيهِمْ رَسُولًا مِنْهُمْ يَتْلُو عَلَيْهِمْ آيَاتِكَ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَيُزَكِّيهِمْ ۚ إِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ
Our Lord, raise among them a Messenger from themselves who shall recite unto them Your verses and teach them the Book and wisdom, and purify them; verily, You are the Almighty, the Wise.
The Three Principal Duties of the Messenger
The threefold duties of the Messenger: verse 129 of Surah Al-Baqarah designates three fundamental tasks for the Messenger: recitation of the verses, teaching the Book and wisdom, and purifying the souls. These duties constitute the stages of divine guidance and provide a systematic framework for religiosity.
Verse 129 of Surah Al-Baqarah specifies three primary responsibilities for the Messenger: 1) recitation of the verses (yatlu alayhim ytika), 2) teaching the Book and wisdom (yuallimuhumul kitba wal-ikmah), and 3) purifying the souls (yuzakkhim). These duties, like three pillars of a firm edifice, form the stages of divine guidance. Recitation constitutes the communication of revelation and the establishment of an initial connection with the divine verses, as indicated in another verse: kam arsalan fkum raslan minkum yatlu alaykum ytin (Al-Baqarah: 151); meaning, Just as We sent a Messenger among you from yourselves who recites Our verses to you. Teaching the Book and wisdom involves the transmission of law and practice to the Ummah, while purification effects the rectification and completion of the souls. This framework reflects the systematic nature of guidance in the Holy Quran, where each stage constitutes a prerequisite for the subsequent one.
The Meaning of the Book, Wisdom, and Purification
The Book, wisdom, and purification: the Book refers to the divine law and fixed principles; wisdom denotes the practical implementation of these laws in society; and purification signifies the adornment and ultimate refinement of the souls. These three concepts form a logical hierarchical sequence in the process of guidance.
The Book, like a solid document, refers to the fixed divine laws that establish the rules of religiosity. Wisdom, akin to a flowing current, brings these laws into practical application within the community. Purification, comparable to a precious adornment, cleanses the souls from impurities and leads them to moral perfection. These three concepts form a logical hierarchy in divine guidance, as also mentioned in another verse: wa anzala Allahu alayka al-kitba wal-ikmah (An-Nis: 113); meaning, And Allah revealed upon you the Book and wisdom. The Book represents the established command containing rules and principles; wisdom embodies the practical ground of these laws enacted; and purification fulfils the ultimate role of adornment and refinement.
Conclusion of Section Two
The threefold duties of the Messenger in verse 129 provide a comprehensive framework for guiding the Ummah. Recitation, teaching, and purification, like three continuous waves, lead the Ummah from the darkness of ignorance toward the light of knowledge and action. This section, by emphasising the logical connection among the Book, wisdom, and purification, highlights the importance of systematicness in religiosity.
The Variation in the Order of Purification: Preceding or Succeeding
The order of purification: in verse 129 of Surah Al-Baqarah, purification follows the teaching of the Book and wisdom; however, in verse 2 of Surah Al-Jumuah, purification precedes it. This difference depends on the status of the audience (common folk or the elect).
In verse 129 of Surah Al-Baqarah, purification is mentioned after teaching the Book and wisdom, whereas in verse 2 of Surah Al-Jumuah, the sequence is: huwa allathee baatha fil-ummiyyn raslan minhum yatlu alayhim ytihi wa yuzakkhim wa yuallimuhumul kitba wal-ikmah wa in kn min qablu lafi allin mubn (Al-Jumuah: 2); meaning, He it is Who sent among the unlettered a Messenger from themselves, reciting His verses unto them, purifying them, and teaching them the Book and wisdom, while they had been, before, in manifest error. This difference in order depends on the audiences condition. When purification is prior, the audience comprises common folk who are in manifest error and require initial cleansing from the impurities of ignorance and misguidance. However, in verse 129, where the audience consists of the elect (such as the progeny of Abraham and Ishmael), purification is presented as an adornment and completion following lawfulness and practice.
Purification among the Common Folk and the Elect
Purification among the common folk and the elect: for the common folk, purification is the removal of primary impurities; for the elect, it is the adornment and moral completion following lawfulness and practice.
For the common folk, purification resembles clear water that washes away previous impurities and prepares them for accepting the Book and wisdom. For the elect, purification acts like a jewel that adorns the crown of lawfulness and practice, bringing souls to moral perfection. This distinction reveals the flexibility of the Holy Quran in guiding different groups, as is clearly indicated in the verse wa in kn min qablu lafi allin mubn (Al-Jumuah: 2
