Verse 130 of Surah Al-Baqarah, like a radiant gem within the series of Abrahamic verses, elucidates the exalted position of the religion of Abraham (peace be upon him), which stands as a firm foundation for the monotheistic faiths. This verse, by emphasising rationality, monotheism, and servitude, presents religiosity as a path that is free, logical, and harmonious with human nature. In this treatise, adopting a scientific and systematic approach, a detailed analysis of this verse is undertaken, exploring all its theological, linguistic, and sociological dimensions with precision and comprehensiveness. The objective is to provide an interpretation that not only conveys the profound Quranic meanings but also, with a refined and academically appropriate language, invites specialised audiences to reflect upon the truths of the Abrahamic faith.
Verse 130 of Surah Al-Baqarah, as a continuation of the Abrahamic verses (beginning from verse 124 onwards), explicates the status of the Prophet Abraham (peace be upon him) as the chief of the prophets and the founder of the monotheistic religion. This verse, by emphasising the Abrahamic ethos and conduct, introduces religion as a rational system aligned with human nature, which all prophets have adhered to. Rationality, order, and intellectual soundness are prominent features of this religion, whereby any deviation from it is attributed to folly and disorder.
Connection with Other Verses
This verse harmonises with others such as Then We revealed to you, [O Muhammad], to follow the religion of Abraham, inclining to truth (Surah An-Nahl, 16:123), which emphasise adherence to the Abrahamic nation. This connection indicates the central position of Abraham (peace be upon him) within the chain of monotheistic religions.
Translation: And who is it that would turn away from the religion of Abraham except one who foolishly errs himself? And indeed, We chose him in this world, and indeed he, in the Hereafter, will be among the righteous. When his Lord said to him, Submit, he said, I have submitted to the Lord of the worlds.
Verse 130, by posing the interrogative وَمَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرَاهِيمَ إِلَّا مَنْ سَفِهَ نَفْسَهُ, emphasises that turning away from the Abrahamic nation arises only from one afflicted with folly and intellectual disorder. Here, foolish refers to a person lacking intellectual coherence, logic, and balance in conduct. This emphasis presents the Abrahamic religion as a rational system to which every rational individual is naturally inclined.
Connection with Other Verses
This notion corresponds with verses such as But whoever turns away from My remembrance indeed, he will have a depressed life (Surah Ta-Ha, 20:124), which link turning away from Gods remembrance to a constricted and difficult life.
Abrahams response to the divine command أَسْلِمْ with the phrase أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ represents the pinnacle of servitude and monotheism. This submission is not compelled but arises from awareness and rationality, transforming religion into a free and loving relationship with the Creator.
Connection with Other Verses
This concept aligns with Say, Indeed, my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the worlds (Surah Al-Anam, 6:162), which regards the believers entire life as submission to God.
The Abrahamic religion does not concern itself with the ordinary and rational lives of people and should not be encumbered with unnecessary complexities. Introducing superfluous rituals, such as blind imitation in daily matters (eating, sleeping, or marriage), distracts religion from its primary goal of rational guidance. These complexities impose a heavy burden on people, rendering religiosity arduous and exhausting.
Connection with Other Verses
This perspective is consistent with He has not placed upon you in the religion any difficulty (Surah Al-Hajj, 22:78), which emphasises the absence of hardship in religion.
Religious knowledge must serve society, and religious scholars should be in harmony and empathetic with the people. The isolation of scholars transforms them into beings detached from society, depriving religion of social influence. The Abrahamic religion, like a pure current, must blend with the lives of the people and avoid becoming a patch incongruent with society.
Unscientific references such as popularity and consensus, sometimes employed in religious science, distance it from Quranic and rational authenticity. References must be scientific, intrinsic, and Holy Quran and authentic Sunnah to preserve religion from distortion and complexity.
Connection with Traditions
This view corresponds with the tradition: Indeed, I leave among you two weighty things: the Book of Allah and my progeny, which emphasises adherence to the Quran and the Prophets family.
The phrase وَمَنْ يَرْغَبُ, constructed as an interrogative negation, implies that no rational person except a fool would turn away from the Abrahamic nation. This rhetorical structure demonstrates the logical certainty of the verse.
The word Raghab (desire) carries a singular meaning (inclination), but with the preposition f it denotes existential inclination, and with an it signifies turning away. This distinction, dependent on syntactical structure, indicates the precision in understanding Quranic vocabulary.
The spiritual trajectory of man moves from desire (initial inclination) to longing (intense desire), and ultimately to love (preservation and union with God). This progression is linked with the verse Indeed we belong to Allah, and indeed to Him we will return (Surah Al-Baqarah, 2:156), which presents return to God as mans ultimate goal.
The word Millah, derived from the root related to limitation, refers to a group characterised by specific geographic and doctrinal features. In the Quran, this term points to groups such as the Abrahamic nation (peace be upon him), living in a particular region with a distinct ethos.
The term Ummah, from the root Umm, denotes a deeply rooted group with a broad belief system unrestricted by geography. The Islamic Ummah exemplifies this, transcending borders through shared faith.
Evolution of the Meaning of Millah
Historically, Millah referred to a group defined by geography and creed; however, in the modern era, influenced by secularism, it has come to mean people lacking a general belief system. This evolution results from the separation of belief from national identity in modern societies.
Folly is not confined to underdeveloped societies. Advanced societies, despite apparent progress, suffer folly due to incoherent behaviours such as financial or moral corruption. These behaviours contradict the rationality and coherence of the Abrahamic nation.
Connection with Other Verses
This perspective aligns with And when it is said to them, Do not cause corruption on the earth, they say, Indeed, we are but reformers (Surah Al-Baqarah, 2:11), which censures corruption on earth.
Verse 130 of Surah Al-Baqarah, like a brilliant lamp, illuminates the path of rational, monotheistic, and servitude-based religiosity. The Abrahamic nation, with features of rationality, coherence, and simplicity, provides a universal model for modern religiosity. This verse, by condemning folly and inviting rationality, guides believers towards conscious submission to the Lord of the worlds. Criticism of unnecessary complexities, emphasis on the harmony of scholars with society, and the distinction between millah and ummah constitute key lessons from this verse. The Abrahamic religion, as a pure current, eschews any imposition or coercion and, through description of realities and rational guidance, directs man towards perfection.
Supervised by Sadegh Khademi
