Verse 132 of Surah Al-Baqarah, like a radiant jewel in the Divine discourse, reveals the testament of the Prophet Abraham (peace be upon him) and Jacob (peace be upon him) to their progeny regarding adherence to the monotheistic faith and Islam. This verse, emphasising the principles of purity, righteousness, peace, faith, and submission, provides a rational and practical framework for religiosity that serves not only previous generations but also contemporary humanity. This treatise undertakes a deep and systematic analysis of the verse, relying on mystical, theological, and lexical concepts to elucidate its multifaceted dimensions for specialised audiences and scholars in the domain of religious sciences. The structure of this study, inspired by the original content and detailed analyses, is arranged to preserve all details while highlighting its semantic and applicative linkages.
وَوَصَّىٰ بِهَا إِبْرَاهِيمُ بَنِيهِ وَيَعْقُوبُ يَا بَنِيَّ إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ فَلَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ (البقرة: 132)
Abraham and Jacob bequeathed unto their children concerning it [the religion]: O my children! Indeed, Allah has chosen for you the religion; therefore, do not die except while you are in submission (Muslims).
Verse 132 of Surah Al-Baqarah, in a clear and lucid language, introduces the testament of Abraham and Jacob as the pillars of monotheistic religiosity. By inviting submission before the Lord, this verse delineates a clear path for living in accordance with the Divine way.
The testament of Abraham (peace be upon him) and Jacob (peace be upon him) to their descendants signifies the continuity of the monotheistic religion in future generations. This testament is not merely a familial recommendation but a universal invitation to preserve the principles of religiosity manifested through purity, righteousness, peace, faith, and submission. Just as Abraham (peace be upon him) stood honourably before Divine trials (And when Abrahams Lord tested him, Al-Baqarah: 124), so too does his testament to his children call towards this spiritual triumph.
The testament, like a mirror reflecting truth, consists of three fundamental elements: the testator, the executor, and the testament itself (the recommended injunctions). In this verse, Abraham and Jacob function as the testators; the children and the community as the executors; and the monotheistic religion as the testament. This structure ensures the perpetuation of monotheistic ideals, which are rooted in submission to Divine Lordship (I have submitted to the Lord of the worlds).
The term testament derived from the form tafl, emphasises the actualisation of meaning and the transmission of thought and ideal, whereas in the verbal form, focus is placed on the doer and their attributes. Unlike waslat, which denotes a general and material connection, testament pertains to the conveyance of thought, belief, and purpose to future generations. This distinction renders the testament an intellectual and spiritual act, transcending material ties to entrust Divine ideals to posterity.
The testament, like a shining torch in darkness, symbolises human idealism aiming to transmit meaning, thought, and experience to the successors. At the moment of departing this world, a person leaves behind two types of legacies: material inheritance (property) and spiritual testament (thoughts, beliefs, and experiences). The testament, by transmitting monotheistic values, transforms the human being into a responsible entity committed to the future.
The Abrahamic testament, like a pure stream, conveys monotheistic ideals from one generation to another. Emphasising its tripartite structure (testator, executor, and testament) and the distinction between testament and mere connection, it renders religiosity a rational and spiritual path guiding humanity toward perfection.
Abrahamic religiosity, like a robust tree, rests upon five principles: purity (inner sincerity), righteousness (practical competence), peace (healthy relations), faith (deep conviction), and submission (commitment to Lordship). These principles provide a comprehensive framework for living on the Divine path, blending rationality and action. They correspond with the verse The religion of Abraham, inclining towards truth (An-Nahl: 123) and guide religiosity towards a rational and pure trajectory.
Islam is a religion founded upon rationality, and turning away from it is indicative of folly (And who would turn away from the religion of Abraham except one who makes a fool of himself?, Al-Baqarah: 130). This verse contrasts folly with the rationality of religiosity and portrays Islam as a torch illuminating the path to perfection.
Traditional principles focusing on God, the Prophet, and the Imam, though valuable, remain insufficient without manifestation in practical conduct. The proposed principles (purity, righteousness, peace, faith, and submission), by their direct impact on behaviour and ethics, are more applicable and guide humanity towards a dignified life. Instead of solely emphasising theoretical beliefs, these principles prioritise internal and external reform.
Sectarian, regional, or prejudiced Islam, akin to turbid water, distances itself from submission to the Lord of the Worlds and leads to discord and violence. Abrahamic Islam is universal and based on Divine Lordship; any deviation toward fanaticism detracts from purity and peace. This critique aligns with the verse Do not dispute lest you falter (Al-Anfal: 46).
The principles of Abrahamic religiosity, emphasising purity, righteousness, peace, faith, and submission, guide humanity toward a rational and dignified existence. Against folly and sectarianism, they present a clear path for the realisation of authentic religiosity.
The present condition of the world, like a broken mirror, results from a combination of the non-Muslim conduct of some Muslims and the folly of non-Muslims. This situation has degraded humanity beneath the level of animals, producing serious dangers for mankind. The verse They are like cattle; rather, they are more astray (Al-Araf: 179) reflects this reality.
Analysing the global condition requires fairness. One must acknowledge that the non-Muslim conduct of some Muslims contributes as much as the folly of others to current world problems. Such fairness directs humanity towards self-reform and communal improvement, avoiding one-sided perspectives.
Global folly and non-Muslim behaviour are two sides of the same coin that divert humanity from the monotheistic path. Returning to Abrahamic principles and employing fairness in analysis offers a way out of this crisis.
The religious scholar, like a clear spring, must facilitate the spiritual growth of others through purity, kindness, and gentleness. Violence and harshness contradict the spirit of Abrahamic religiosity. A pure scholar guides others towards God and refrains from bitterness and discord.
Inauthentic mysticism, characterised by harsh and irrational reactions, resembles a deceptive mirage, diverging from Abrahamic religiosity. Authentic mysticism, through purity and rationality, leads the individual towards perfection, whereas inauthentic mysticism, due to lack of sincerity, results in misguidance.
The religious scholar, through purity and kindness, should serve as a model for the community and distance himself from inauthentic mysticism. These attributes transform him into an effective guide for society.
The phrase Therefore do
