Verses 130 and 131 of Surah Al-Baqarah, like a radiant gem in the constellation of Abrahamic verses, delineate the exalted status of the Prophet Abraham (peace be upon him) as a paragon of monotheism, rationality, and submission to the Almighty Lord. These verses, by elucidating the fundamental concepts of Istif (selection and purity), al (worthiness and soundness), and Taslm (submission and Islam), offer a comprehensive paradigm of Abrahamic religiosity. In this treatise, employing a scholarly and systematic approach, these verses are analysed and interpreted so that their profound theological, mystical, and rhetorical meanings become evident to erudite audiences. The aim is not only to clarify the stature of Abraham (peace be upon him) but also to provide practical guidance for faithful living in the light of these verses.
وَمَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرَاهِيمَ إِلَّا مَنْ سَفِهَ نَفْسَهُ ۚ وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا ۖ وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ * إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ ۖ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ
Translation: Who would turn away from the religion of Abraham except one who fools himself? And indeed, We chose him in this world, and he is surely among the righteous in the Hereafter. When his Lord said to him, Submit, he said, I have submitted to the Lord of the worlds.
Key Point: Istif, meaning purity, sanctity, and selection, is the essence that distinguishes the prophets and divine saints from pretenders and hypocrites.
Istif, derived from the root af, signifies purity, sanctification, and divine election for guidance. This attribute introduces Abraham (peace be upon him) as an infallible and chosen figure in this world. Conversely, there exists a faction of pretenders (dual-natured) who outwardly appear sound but inwardly are filled with hypocrisy and duplicity. This dichotomy underscores the importance of purity in religiosity, which aligns with verses such as Indeed, Allah chose Adam and Noah (l Imrn: 33). Istif encompasses not only inner purity but also divine selection for prophethood and guidance of creation.
Istif, as purity and sanctity, bears a profound relationship with the concept of infallibility (Imah). The infallibility that preserves the prophets from all forms of defilement and impurity is the result of divine election. This attribute renders Abraham (peace be upon him) an unparalleled exemplar for the believers who emerge triumphant in divine tests, such as And when Abrahams Lord tested him (Al-Baqarah: 124).
Key Point: The righteous in this world are of two types: the genuinely righteous (such as the prophets) and the claimants of righteousness (dual-natured) who are disgraced in the Hereafter.
Verse 130, by emphasising the righteousness of Abraham (peace be upon him) in the Hereafter (and indeed he is among the righteous in the Hereafter), clarifies the distinction between true righteous individuals and claimants of righteousness. In this world, pretenders may claim righteousness, but in the Hereafter, only the truly righteous are confirmed. The phrase in the Hereafter accentuates the fact that genuine righteousness is unveiled at the resurrection, where hypocrites cannot maintain their outward mask. This notion aligns with verses such as The Day when neither wealth nor children will benefit (Ash-Shuar: 88).
Verses 130 and 131 of Surah Al-Baqarah, by elucidating the concepts of Istif and al, delineate the exalted status of Abraham (peace be upon him) as an infallible and worthy exemplar. Istif, as inner purity, and al, as intellectual and practical worthiness, constitute two fundamental pillars of Abrahamic religiosity that guide the faithful towards purity and soundness.
Key Point: The submission of Abraham (peace be upon him) expressed by the phrase I have submitted to the Lord of the worlds denotes his sincerity, reverence, and awareness of divine grandeur.
In verse 131, when the Lord commands Abraham (peace be upon him) Submit, he replies with I have submitted to the Lord of the worlds, thereby manifesting his profound and sincere commitment to divine lordship. This submission, unlike superficial claims of others, stems from sincerity and purity and aligns with verses such as And who is better in religion than one who submits himself to Allah (An-Nis: 125).
The phrase His Lord said to him in verse 131, instead of a direct address (I said to you), is expressed in the third person, signifying the vast distance between the Divine Essence and Abraham (peace be upon him). This rhetorical structure accentuates the majesty of the Lord and reverence before Him. Abrahams response, I have submitted to the Lord of the worlds, without the use of a direct pronoun (to you), completes this reverence, as he confines himself to the lordship of the Divine Essence alone.
Key Point: The term Rabb, as an active divine name, plays a dynamic role in nurturing and guiding servants towards perfection.
The name Rabb, as an active noun, denotes divine guardianship, upbringing, and guidance. It establishes a dynamic relationship between the Lord and the servant, akin to a trainer guiding an athlete towards success. Without recognition of lordship, humanity becomes lost on the path to perfection. This concept aligns with verses such as All praise is due to Allah, Lord of the worlds (Al-Ftiah: 2).
The phrase His Lord said to him, by invoking Rabb, reduces the vast distance between the Divine Essence and Abraham (peace be upon him) and establishes a close, nurturing relationship. Lordship acts as a bridge guiding the servant towards the Lord without diminishing divine majesty.
Submission and lordship constitute two essential pillars of Abrahamic religiosity, highlighted in verses 130 and 131 of Surah Al-Baqarah. The sincere submission of Abraham (peace be upon him) and the role of divine lordship provide a model for the faithful to progress with reverence and purity on the path of divine guidance.
