Verse 132 of Surah Al-Baqarah, centred on the testament of the Prophets Abraham (peace be upon him) and Jacob (peace be upon him) to their progeny, presents a profound and rational framework for understanding religion as a system founded upon submission, regulation, and divine guidance. This verse, emphasising the divine selection of religion and the necessity of surrender to the system of truth, directs humanity towards perfection and felicity.
In the present treatise, adopting a scholarly and systematic approach, a detailed analysis of this verse is undertaken to elucidate its fundamental concepts, including religion, submission, systematic order, and their roles in individual and social life, articulated in an elevated academic and scientific language. This study, enriched with literary metaphors and spiritual allusions, whilst preserving scientific authenticity, enhances content depth and invites readers to reflect upon authentic religiosity.
And Abraham and Jacob bequeathed [this religion] to their children: "O my children, indeed Allah has chosen for you the religion; so do not die except while you are submissive [to Him]."
The verse, through the phrase "إِنَّ اللَّهَ اصْطَفَىٰ لَكُمُ الدِّينَ" ("Indeed, Allah has chosen for you the religion"), emphasises the divine selection of religion, as though God, like a sagacious gardener, has chosen a sapling of truth to guide humanity. This selection signifies not only the superiority of Islam as a religion but also imposes a significant responsibility upon the ummah to traverse the path of felicity through submission to this divine system. This concept aligns with the verse "إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ" (Al-Imran: 19), which designates Islam as the religion accepted by God.
The verse highlights "لَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُسْلِمُونَ" ("do not die except while you are submissive [Muslimun]") instead of "لَا تَمُوتُنَّ إِلَّا وَأَنْتُمْ مُتَدَيِّنُونَ". The term Muslimun denotes those who have surrendered to God within the framework of Islam, whereas Mutadayyinun could encompass any form of religiosity, even if not true. This distinction, akin to separating essence from stone, underscores the exclusivity of Islam as the true religion. Another verse, "وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ" (Al-Imran: 85), confirms that only Islam is the acceptable religion.
Religiosity, akin to a pure stream, must be continuous and perpetual to lead a human being to the abode of perfection. The verses emphasis on dying in the state of submission indicates the necessity of ongoing adherence to the divine system. This continuity, comparable to the thread that strings the beads of a rosary, sustains a person on the path of guidance. The verse "فَاسْتَقِمْ كَمَا أُمِرْتَ" (Hud: 112) similarly stresses this continuity.
The word Din derives from the root Daana, signifying regulation and the fulfilment of rights. In the Quran, religion is a system based on submission to rational rules and the implementation of justice. This concept, like a robust edifice, rests upon two pillars: submission and regulation. The verse "مَالِكِ يَوْمِ الدِّينِ" (Al-Fatiha: 4), meaning Master of the Day of Recompense, reinforces that religion is a system for the fulfilment of rights founded on divine justice.
Although Diyan the fulfiller of rights is among divine names in traditions, it is not explicitly mentioned in the Quran; nevertheless, its concept manifests in "مَالِكِ يَوْمِ الدِّينِ". This absence resembles a shadow confirming the presence of the sun, symbolising the conceptual presence of religion in the verses.
Religion in the Quran and traditions is a positive term referring to the fulfilment of rights and regulation. The Prophet Muhammad (peace be upon him) is described as the Diyan of the Arabs, and the Commander of the Faithful (Ali, peace be upon him) as the Diyan of this nation, meaning they administer rights according to divine law. This concept, like a light dispelling darkness, portrays religion as a guiding system.
Religion is founded upon two essential pillars: submission to the divine system and movement according to regulation. Submission acts as a key that opens the doors of guidance, while regulation is the path that leads to the destination. The verse "وَمَنْ يَرْغَبْ عَنْ مِلَّةِ إِبْرَاهِيمَ إِلَّا مَنْ سَفِهَ نَفْسَهُ" (Al-Baqarah: 130) underscores that turning away from Abrahamic religion is a sign of folly.
Religion, contrary to blind adherence to persons, is a system based on programme and rules. This systematic nature, like an accurate map, safeguards a human being on the path of guidance. Religion is not dependent on individuals but on a regulated system that directs humanity towards truth.
Madina, derived from Madaniyat, refers to a regulated society whose citizens adhere to its rules and traditions. This concept, like a city governed by order and law, aligns with religion as a system of regulation. Madaniyat is the manifestation of submission to the social system that guides humanity towards transcendence.
Religion is divided into general and specific types. General religion encompasses any system or programme, even disbelief, while specific religion, such as Islam, due to its truthfulness, leads humanity to perfection. The verse "لَكُمْ دِينُكُمْ وَلِيَ دِينِ" (Al-Kafirun: 6) highlights this distinction, noting that even disbelievers have their systems, but only the true religion leads to felicity.
Deviation in understanding and practising religion, like poison in the veins of society, has led to the destruction of human communities. This deviation results from submission to persons or systems other than the truth. The verse "وَمَنْ يَرْتَدَّ مِنْكُمْ عَنْ دِينِهِ" (Al-Baqarah: 217) warns of the peril of apostasy from the true religion.
Suluk, like religion, requires movement based on system and rules. Without systematic order, suluk degenerates into chaos, akin to a rudderless ship in a stormy sea. Mystical principles also stress that true suluk requires regulation.
The salik is one who
