Verse 133 of Surah Al-Baqarah, akin to a radiant lamp on the path of guidance, depicts the dialogue of Prophet Jacob (peace be upon him) with his sons during his final moments. This verse, emphasising monotheism and submission to the Lord, provides a framework for understanding true religiosity. The conversation of Jacob (peace be upon him) with his offspring is not merely a spiritual testament but also a warning to future generations regarding the peril of deviation from the path of monotheism. This discourse undertakes a profound and systematic analysis of this verse, examining the concepts of monotheism, submission, and critique of religious division within an academic and scientific context. The core argument centres on the interconnection between will, systematic order, and the legitimacy of the system, which distinguishes felicitous religiosity from misguidance.
أَمْ كُنْتُمْ شُهَدَاءَ إِذْ حَضَرَ يَعْقُوبَ الْمَوْتَ إِذْ قَالَ لِبَنِيهِ مَا تَعْبُدُونَ مِنْ بَعْدِي قَالُوا نَعْبُدُ إِلَٰهَكَ وَإِلَٰهَ آبَائِكَ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ إِلَٰهًا وَاحِدًا وَنَحْنُ لَهُ مُسْلِمُونَ
Were you present as witnesses when death approached Jacob? When he said to his sons: What will you worship after me? They replied: We shall worship your God and the God of your forefathers, Abraham, Ishmael, and Isaaca single Godand to Him we submit.
The phrase أَمْ كُنْتُمْ شُهَدَاءَ, containing the interrogative mm, is not only a rhetorical question but also emphasises the continuity and persistence of the subject in the mind of the addressee. This mm refers to something unseen and historical, as if the Noble Quran invites the audience to reflect on a moment they themselves did not witness. The question posed by Jacob (peace be upon him) with the phrase مَا تَعْبُدُونَ مِنْ بَعْدِي, instead of مَنْ تَعْبُدُونَ, carries significance from both rhetorical and phonetic perspectives. The pronoun m, unlike man, which is restricted to rational beings, encompasses a broader range including any object of worship, whether rational or otherwise. This selection aligns with the verses phonetic rhythm and avoids the sonic heaviness caused by the combination of man and nn.
Verse 133 of Surah Al-Baqarah, in continuation of preceding verses, emphasises the continuity of the Abrahamic monotheistic religion. This religion, manifested in the testament of Jacob (peace be upon him), is a system founded upon submission to the Lord and avoidance of any form of deviation. The Noble Quran states elsewhere:
ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا (An-Nahl: 123)
Then We revealed to you to follow the religion of Abraham, upright.
This verse illustrates the continuity of the monotheistic religion from Abraham (peace be upon him) through Jacob (peace be upon him) and subsequent generations. The monotheistic religiosity flows like a clear stream, transmitted from prophets to their offspring; however, this transmission requires will and adherence to the system of truth.
Human beings are divided into two categories in relation to religion: those devoid of will and system, described in the Noble Quran as the weak or hypocrites, and those possessing will and system, though not necessarily attaining felicity. The former, termed rjel in mystical terminology, live aimlessly and without order, akin to leaves scattered by the wind, purposeless and dispersed. In contrast, the slik proceeds on the path of perfection through adherence to the divine system. The Noble Quran describes the former group:
أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ (Al-A'raf: 179)
They are like cattle, rather, they are more astray.
Religiosity alone does not guarantee felicity. A system lacking legitimacy can lead to deprivation and misguidance. The history of religions attests that many conflicts and disputes have resulted from fanatic and illegitimate religiosity. The Noble Quran states:
وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ (Al-Imran: 85)
And whoever seeks a religion other than Islam, it will never be accepted of him.
The upright and sound religiosity, as manifested in Islam, is defined by three indicators: will, system, and legitimacy of the system. The absence of any of these leads religiosity towards deviation.
Division within religions arises from the addition of personal opinions and deviation from the system of truth. This division deprives religion of permanence and efficacy, resulting in dispersion and misguidance. The Noble Quran warns:
وَلَا تَنَازَعُوا فَتَفْشَلُوا (Al-Anfal: 46)
And do not dispute, lest you lose courage.
Division is like fire within the unitys harvest, fragmenting religion into multiple conflicting sects. This multiplicity has occurred not only among other religions but also within the Islamic ummah, leading to discord and fragmentation instead of unity.
Illegitimate religiosity, lacking an upright and sound system, leads to violence and hatred, tarnishing the face of religion. Instead of peace and wellbeing, such religiosity results in destruction and conflict. The Noble Quran commands:
ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ (Fussilat: 34)
Repel [evil] with that which is better.
Illegitimate religiosity, like a double-edged sword, harms both itself and others. This type of religiosity, evident in some extremist currents, possesses will and system but, due to lack of legitimacy, culminates in misguidance and violence.
The inclination towards persons in religiosity acts as a hidden snare, leading to polytheism and deviation. The emphasis of Jacobs sons (peace be upon him) on your God and the God of your forefathers prior to a single God signals this tendency. The Noble Quran critiques this deviation:
اتَّخَذُوا أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَابًا (At-Tawbah: 31)
They have taken their scholars and monks as lords besides Allah.
Polytheism, like a dark shadow, whenever religiosity inclines towards persons, distances religion from its originality.
Prophets, from Abraham (peace be upon him) to Jacob (peace be upon him), stressed worship of the one God. This emphasis is manifest in Jacobs (peace be upon him) question to his sons, which serves as a warning against polytheism and deviation. The Noble Quran states:
وَمَنْ يَرْغَبْ عَنْ مِلَّةِ إِبْرَاهِيمَ إِلَّا مَنْ سَفِهَ نَفْسَهُ (Al-Baqarah: 130)
And who would forsake the religion of Abraham except one who makes a fool of himself?
Prophets, like torchbearers on the path of guidance, promoted the monotheistic system, leading humanity from the darkness of polytheism towards the light of felicity.
The infallible Imams, as beacons of guidance and ships of salvation, direct humanity towards the Lord. Seeking aid from them, such as the invocation O Ali, help, within the framework of monotheism and without independence from God, is not only permissible but commendable. A narration from the Commander of the Faithful (peace be upon him) states:
نزّلونا عن الربوبیة فقولوا حيث ما شئتم
Remove us from the station of Lordship and say whatever you will.
This narration underscores avoidance of exaggeration and affirms the guidance of the infallibles towards God. The infallibles,
