of Nekounam, (Session 868)
This treatise examines verses 67 to 71 of Surah Al-Imran in the Holy Quran, which profoundly elucidate the monotheistic identity of the Prophet Abraham, peace be upon him, while simultaneously critiquing the doctrinal and behavioural deviations of certain groups among the People of the Book. These verses, like a luminous lamp in the darkness of ignorance, indicate the path of pure monotheism and warn against the mixture of truth with falsehood. The present discourse, through a deep contemplation of these verses, seeks to articulate their exalted meanings in a coherent manner and with a clear and dignified language. This examination not only clarifies the Abrahamic identity and his position as the Chief of the Prophets but also addresses social and religious issues related to interfaith relations and sectarian deviations. The objective is for the reader to attain a profound understanding of monotheistic knowledge and to avoid the paths of misguidance.
Verses 67 and 68 of Surah Al-Imran portray the monotheistic identity of the Prophet Abraham, peace be upon him, with lucid and firm expression. These verses present Abraham as neither belonging to Judaism nor Christianity, but rather as the pioneer of pure monotheism and an unparalleled exemplar for the believers.
مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِنْ كَانَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
Abraham was neither a Jew nor a Christian, but he was a hanf (one inclined to the truth) and a Muslim (one who submits to God), and he was not of the polytheists.
This verse, like a radiant jewel, liberates the identity of Abraham, peace be upon him, from any restricted ethnic or religious affiliation and introduces him as a paragon of monotheism and submission to truth. The reason for this separation lies in Abrahams chronological precedence to the religions of Judaism and Christianity. He, who is titled the Chief of the Prophets, lived before the revelation of the Torah and the Gospel, and his religion was the pure monotheism free from any form of polytheism or deviation. The term hanf denotes moderation and uprightness, and Muslim signifies doctrinal soundness and submission to the Lord. These attest that Abraham, peace be upon him, like a star in the firmament of religion, pursued the true path of monotheism.
The subsequent verse introduces those who are close to Abraham, peace be upon him, and have continued on his path.
إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا ۗ وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ
Indeed, the closest of people to Abraham are those who followed him and this Prophet and those who believe. And God is the guardian of the believers.
This verse establishes that proximity to Abraham, peace be upon him, is not predicated on ethnic or racial ties, but rather on following his monotheistic path. The followers of Abraham are those who accept and obey him, thereby treading the path of monotheism. The Seal of the Prophets, may peace be upon him and his family, as the continuer of this path, along with the believers in his time and thereafter, are included among these close adherents. This bond constitutes the community close to Abraham, peace be upon him.
The phrase And God is the guardian of the believers at the end of the verse acts as a golden key emphasising divine guardianship and support for the believers. God is the protector and caretaker of those steadfast in the path of monotheism, whether in the time of Abraham, peace be upon him, during the era of the Seal of the Prophets, or afterwards. This guardianship serves as a firm shield preserving the believers against deviations and misguidance.
Verse 69 of Surah Al-Imran refers to the attempts by some of the People of the Book to mislead the believers, unveiling their malicious intent.
وَدَّتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ
A faction among the People of the Book wished that they might mislead you, but they only mislead themselves, and they perceive it not.
This verse mirrors the intentions of a group among the People of the Book who, employing means such as conspiracy, distortion, and even sorcery, sought to lead the believers astray. However, the Quran sagaciously clarifies that these endeavours result only in their own misguidance. The phrase and they perceive it not indicates their ignorance of the consequences of their deeds. They are like those walking in darkness, unaware that their misguided paths lead to their own downfall.
It is noteworthy that this verse addresses only a faction (ifah) among the People of the Book, not all of them. Some remained steadfast in their religion and refrained from corruption and misguidance. This distinction highlights the diversity within the People of the Book; some pursued truth while others descended into the mire of fanaticism and hypocrisy.
Verse 70 addresses the People of the Book reproachfully for their disbelief in the divine verses.
يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَأَنْتُمْ تَشْهَدُونَ
O People of the Book, why do you disbelieve in the verses of God while you are witnesses?
This verse censures the People of the Book for denying the divine verses despite being aware of the truth. The phrase while you are witnesses emphasises their cognisance of the truth, rendering their denial tantamount to hypocrisy. This group denied not only the Islamic divine verses but even those present in their own scriptures. Their disbelief originated from fanaticism and estrangement from monotheistic knowledge, which formed a barrier preventing acceptance of truth.
Verse 71 refers to one of the greatest deviations of the People of the Book the mixture of truth with falsehood and the concealment of the truth.
يَا أَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ
