Surah Al-Baqarah — Verse 124

The Qur’ān tells us that Allah tested Abraham (peace be upon him) by instructing him to fulfil commandments and obligations. Abraham obeyed, fulfilling the orders completely. Allah told His prophet Abraham that He would make his manners and behaviour an example for people to follow. Abraham asked Allah to make also his descendants leaders who people would be guided by. Allah replied by saying that His promise to him of sacred leadership would not extend to the wrongdoers among his descendants.

And (remember) when the Lord of Ibrahim (Abraham) tried him with (certain) commands, which he fulfilled. He (Allah) said (to him), "Verily, I am going to make you an Imam (a leader) for mankind (to follow you)." (Ibrahim) said, "And of my offspring (to make leaders)." (Allah) said, "My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers). (124)

Allah is informing us of the honor of Ibrahim Al-Khalil, who He made an Imam for the people, and a model to be imitated, because of the way he conducted himself and adhered to Tawhid. This honor was given to Prophet Ibrahim when he adhered to Allah's decisions and prohibitions. This is why Allah said,

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ

(And (remember) when the Lord of Ibrahim (i.e., Allah) tried him with (certain) commands).

This Ayah means, O Muhammad! Remind the idolators and the People of the Scriptures, who pretend to be followers of the religion of Ibrahim, while in reality they do not follow it, while you, O Muhammad, and your followers are the true followers of his religion; remind them of the commands and prohibitions that Allah tested Ibrahim with.

فَأَتَمَّهُنَّ 

(which he fulfilled.) indicating that Ibrahim implemented all of Allah's orders. Allah said in another Ayah,

وَإِبْرَاهِيمَ الَّذِي وَفَّىٰ

(And of Ibrahim (Abraham) who fulfilled (or conveyed) all that (Allah ordered him to do or convey))(53:37)

meaning, he was truthful and he was obedient to Allah's legislation. Also, Allah said,

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِرًا لِّأَنْعُمِهِ اجْتَبَاهُ وَهَدَاهُ إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ - وَآتَيْنَاهُ فِي الدُّنْيَا حَسَنَةً وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ - ثُمَّ أَوْحَيْنَا إِلَيْكَ أَنِ اتَّبِعْ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

(Verily, Ibrahim was an Ummah (or a nation), obedient to Allah, Hanif (i.e. to worship none but Allah), and he was not one of those who were Al-Mushrikin (polytheists), (He was) thankful for His (Allah's) favors. He (Allah) chose him and guided him to a straight path. And We gave him good in this world, and in the Hereafter he shall be of the righteous. Then, We have sent the revelation to you (O Muhammad ﷺ saying): "Follow the religion of Ibrahim Hanif (Islamic Monotheism ـ to worship none but Allah) and he was not of the Mushrikin.)(16:120-123)

قُلْ إِنَّنِي هَدَانِي رَبِّي إِلَىٰ صِرَاطٍ مُّسْتَقِيمٍ دِينًا قِيَمًا مِّلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

(Say (O Muhammad ﷺ): "Truly, my Lord has guided me to a straight path, a right religion, the religion of Ibrahim, Hanifan, and Ibrahim (to worship none but Allah, alone) and he was not of Al-Mushrikin.")(6:161) and,

مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ - إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ

(Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifan (Islamic Monotheism ـ to worship none but Allah alone) and he was not of Al-Mushrikin. Verily, among mankind who have the best claim to Ibrahim are those who followed him, and this Prophet (Muhammad ﷺ) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers)(3:67-68).

Allah said,

بِكَلِمَاتٍ

(with Kalimāt (words)) which means, "Laws, commandments and prohibitions." 'Words' as mentioned here, sometimes refers to what Allah has willed, such as Allah's statement about Maryam,

 وَصَدَّقَتْ بِكَلِمَاتِ رَبِّهَا وَكُتُبِهِ وَكَانَتْ مِنَ الْقَانِتِينَ

(And she testified to the truth of the Words of her Lord, and (also believed in) His Scriptures, and she was of the Qanitin (i.e. obedient to Allah))(66:12).

"Words" also refers to Allah's Law, such as Allah's statement,

وَتَمَّتْ كَلِمَتُ رَبِّكَ صِدْقًا وَعَدْلًا

(And the Word of your Lord has been fulfilled in truth and in justice)(6:115) meaning, His legislation. "Words" also means truthful news, or a just commandment or prohibition. For instance, Allah said,

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ

(And (remember) when the Lord of Ibrahim tried him with (certain) Words (commands), which he fulfilled) meaning, he adhered to them, Allah said,

إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا

("Verily, I am going to make you an Imam (a leader) for mankind (to follow you).") as a reward for Ibrahim's good deeds, adhering to the commandments and avoiding the prohibitions. This is why Allah made Ibrahim a role model for the people, and an Imam whose conduct and path are imitated and followed.

There is a difference of opinion over the words that Allah tested Ibrahim with. There are several opinions attributed to Ibn 'Abbas. For instance, 'Abdur-Razzaq said that Ibn 'Abbas said, "Allah tested him with the rituals (of Hajj)." Abu Ishaq reported the same. 'Abdur-Razzaq also narrated that Ibn 'Abbas said that,

وَإِذِ ابْتَلَىٰ إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ

(And (remember) when the Lord of Ibrahim (Abraham)(i.e., Allah) tried him with (certain) commands) means, "Allah tested him with Taharah (purity, ablution): five on the head and five on the body. As for the head, they are cutting the mustache, rinsing the mouth, inhaling and discarding water, using Siwak and parting the hair. As for the body, they are trimming the nails, shaving the pubic hair, circumcision and plucking under the arm and washing with water after answering the call of nature." Ibn Abi Hatim said, "A similar statement was also reported from Sa'id bin Al-Musayyib, Mujahid, Ash-Sha'bi, An-Nakha'i, Abu Salih, Abu Al-Jald, and so forth."

There is a similar statement that Imam Muslim narrated from 'A'ishah who said that Allah's Messenger ﷺ said,

عَشْرٌ مِنَ الْفِطْرَةِ: قَصُّ الشَّارِبِ وَإِعْفَاءُ اللِّحْيَةِ وَالسِّوَاكُ وَاسْتِنْشَاقُ الْمَاءِ وَقَصُّ الْأَظْفَارِ وَغَسْلُ الْبَرَاجِمِ وَنَتْفُ الْإِبْطِ وَحَلْقُ الْعَانَةِ وَانْتِقَاصُ الْمَاءِ وَنَسِيتُ الْعَاشِرَةَ إِلَّا أَنْ تَكُونَ الْمَضْمَضَةَ

(Ten are among the Fitrah (instinct, natural constitution): trimming the mustache, growing the beard, using Siwak, inhaling and then exhaling water (in ablution), cutting the nails, washing between the fingers (in ablution), plucking the underarm hair, shaving the pubic hair, washing with water after answering the call of nature, (and I forgot the tenth, I think it was) rinsing the mouth (in ablution).)

The Two Sahihs recorded Abu Hurayrah saying that the Prophet ﷺ said,

الْفِطْرَةُ خَمْسٌ: الْخِتَانُ وَالْاسْتِحْدَادُ وَقَصُّ الشَّارِبِ وَتَقْلِيمُ الْأَظْفَارِ وَنَتْفُ الْإِبْطِ

(Five are among the acts of Fitrah: circumcision, shaving the pubic hair, trimming the mustache, cutting the nails and plucking the underarm hair.) This is the wording with Muslim.

Muhammad bin Ishaq reportd that Ibn 'Abbas said, "The words that Allah tested Ibrahim with, and that he implemented were: abandoning his (disbelieving) people when Allah commanded him to do so, disputing with Nimrod (king of Babylon) about Allah, being patient when he was thrown in the fire (although this was extremely traumatic) migrating from his homeland when Allah commanded him to do so, patience with the monetary and material demands of hosting guests by Allah's command, and Allah's order for him to slaughter his son. When Allah tested Ibrahim with these words, and he was ready for the major test, Allah said to him,

أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَالَمِينَ

("Submit (be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of all that exists.")(2:131) although this meant defying and being apart from the people."

Allah said that Ibrahim said,

وَمِن ذُرِّيَّتِي

(And of my offspring (to make leaders)) and Allah replied,

 لَا يَنَالُ عَهْدِي الظَّالِمِينَ

(My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers)).

When Allah made Ibrahim an Imam (Leader for the faithful), he asked Allah that Imams thereafter be chosen from his offspring. Allah accepted his supplication, but told him that there will be unjust people among his offspring and they will not benefit from Allah's promise. Thus, they will neither become Imams nor be imitated (for they will not be righteous). The proof that Ibrahim's supplication to Allah was accepted is that Allah said in Surat Al-'Ankabut (29:27),

وَجَعَلْنَا فِي ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَابَ

(And We ordained among his offspring prophethood and the Book).

Hence, every Prophet whom Allah sent after Ibrahim were from among his offspring, and every Book that Allah revealed was to them. As for Allah's statement,

قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

((Allah) said, "My covenant (prophethood) includes not Zalimin (polytheists and wrongdoers).")

Allah mentioned that there are unjust people among the offspring of Ibrahim, and they will not benefit from Allah's promise, nor would they be entrusted with anything, even though they are among the children of Allah's Khalil (intimate friend, Prophet Abraham). There will also be those who do good among the children of Ibrahim, and these it is who will benefit from Ibrahim's supplication. Ibn Jarir said that this Ayah indicated that the unjust shall not be Imams for the people. Moreover, the Ayah informed Ibrahim that there will be unjust people among his offspring. Also, Ibn Khuwayz Mindad Al-Maliki said, "The unjust person does not qualify to be a Khalifah, a ruler, one who gives religious verdicts, a witness, or even a narrator (of Hadiths)."

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى

(125. And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind and a place of safety. And take you (people) the Maqam (place) of Ibrahim (or the stone on which Ibrahim as a place)

Al-'Awfi reported that Ibn 'Abbas commented on Allah's statement,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ

(And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind)

"They do not remain in the House, they only visit it and return to their homes, and then visit it again." Also, Abu Ja'far Ar-Razi narrated from Ar-Rabi' bin Anas from Abu Al-'Aliyah who said that,

وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِّلنَّاسِ وَأَمْنًا

(And (remember) when We made the House (the Ka'bah at Makkah) a place of resort for mankind and a place of safety) means, "Safe from enemies and armed conflict. During the time of Jahiliyyah, the people were often victims of raids and kidnapping, while the people in the area surrounding it (Al-Masjid Al-Haram) were safe and not subject to kidnapping." Also, Mujahid, 'Ata', As-Suddi, Qatadah and Ar-Rabi' bin Anas were reported to have said that the Ayah (2:125) means, "Whoever enters it shall be safe."

This Ayah indicates that Allah honored the Sacred House, which Allah made as a safe refuge and safe haven. Therefore, the souls are eager, but never bored, to conduct short visits to the House, even every year. This is because Allah accepted the supplication of His Khalil, Ibrahim, when he asked Allah to make the hearts of people eager to visit the House. Ibrahim said (14:40),

رَبَّنَا وَتَقَبَّلْ دُعَاءِ

(Our Lord! And accept my invocation).

Allah described the House as a safe resort and refuge, for those who visit it are safe, even if they had committed acts of evil. This honor comes from the honor of the person who built it first, Khalil Ar-Rahman, just as Allah said,

وَإِذْ بَوَّأْنَا لِإِبْرَاهِيمَ مَكَانَ الْبَيْتِ أَن لَّا تُشْرِكْ بِي شَيْئًا

(And (remember) when We showed Ibrahim the site of the (Sacred) House (the Ka'bah at Makkah)(saying): "Associate not anything (in worship) with Me...")(22:26) and,

إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِّلْعَالَمِينَ - فِيهِ آيَاتٌ بَيِّنَاتٌ مَّقَامُ إِبْرَاهِيمَ وَمَن دَخَلَهُ كَانَ آمِنًا

(Verily, the first House (of worship) appointed for mankind was that at Bakkah (Makkah), full of blessing, and a guidance for Al-'Alamin (mankind and Jinn). In it are manifest signs (for example), the Maqam (place) of Ibrahim; whosoever enters it, he attains security)(3:96-97).

The last honorable Ayah emphasized the honor of Ibrahim's Maqam, and the instruction to pray next to it,

وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer).

The Maqam of Ibrahim

Sufyan Ath-Thawri reported that Sa'id bin Jubayr commented on the Ayah,

وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim as a place of prayer)

"The stone (Maqam) is the standing place of Ibrahim, Allah's Prophet, and a mercy from Allah. Ibrahim stood on the stone, while Isma'il was handing him the stones (constructing the Ka'bah). As-Suddi said, "The Maqam of Ibrahim is a stone which Isma'il's wife put under Ibrahim's feet when washing his head." Al-Qurtubi mentioned this, but he considered it unauthentic, although others gave it prefrence, Ar-Razi reported it in his Tafsir from Al-Hasan Al-Basri, Qatadah, and Ar-Rabi' bin Anas.

Ibn Abi Hatim reported that Jabir, describing the Hajj (pilgrimage) of the Prophet ﷺ said, "When the Prophet ﷺ performed Tawaf, 'Umar asked him, 'Is this the Maqam of our father?' He said, 'Yes.' 'Umar said, 'Should we take it a place of prayer?' So Allah revealed,

وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer.")

Al-Bukhari said, "Chapter: Allah's statement,

وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham) as a place of prayer) meaning, they return to it repeatedly." He then narrated that Anas bin Malik said that 'Umar bin Al-Khattab said, "I agreed with my Lord, or my Lord agreed with me, regarding three matters. I said, 'O Messenger of Allah! I wish you take the Maqam of Ibrahim a place for prayer.' The Ayah,

وَاتَّخِذُوا مِن مَّقَامِ إِبْرَاهِيمَ مُصَلًّى

(And take you (people) the Maqam (place) of Ibrahim (Abraham)) was revealed. I also said, 'O Messenger of Allah! The righteous and the wicked enter your house. I wish you would command the Mothers of the believers (the Prophet's wives) to wear Hijab. Allah sent down the Ayah that required the Hijab. And when I knew that the Prophet ﷺ was angry with some of his wives, I came to them and said, 'Either you stop what you are doing, or Allah will endow His Messenger with better women than you are.' I advised one of his wives and she said to me, 'O 'Umar! Does the Messenger of Allah not know how to advise his wives, so that you have to do the job instead of him?' Allah then revealed,

عَسَىٰ رَبُّهُ إِن طَلَّقَكُنَّ أَن يُبْدِلَهُ أَزْوَاجًا خَيْرًا مِّنكُنَّ مُسْلِمَاتٍ

(It may be if he divorced you (all) that his Lord will give him instead of you, wives better than you, ـ Muslims (who submit to Allah))." (66:5)

Also, Ibn Jarir narrated that Jabir said, "After the Messenger of Allah kissed the Black Stone, he went around the house three times in a fast pace and four times in a slow pace. He then went to Maqam of Ibrahim, with it between him and the House, and prayed two Rak'ahs." This is part of the long Hadith that Muslim recorded in Sahih. Al-Bukhari recorded that 'Amr bin Dinar said that he heard Ibn 'Umar say, "The Messenger of Allah ﷺ performed Tawaf around the House seven times and then prayed two Rak'ahs behind the Maqam."

All these texts indicate that the Maqam is the stone that Ibrahim was standing on while building the House. As the House's walls became higher, Isma'il brought his father a stone, so that he could stand on it, while Isma'il handed him the stones. Ibrahim would place the stones on the wall, and whenever he finished one side, he would move to the next side, to complete the building all around. Ibrahim kept repeating this until he finished building the House, as we will describe when we explain the story of Ibrahim and Isma'il and how they built the House, as narrated from Ibn 'Abbas and collected by Al-Bukhari. Ibrahim's footprints were still visible in the stone, and the Arabs knew this fact during the time of Jahiliyyah. This is why Abu Talib said in his poem known as 'Al-Lamiyyah', "And Ibrahim's footprint with his bare feet on the stone is still visible."

The Muslims also saw Ibrahim's footprints on the stone, as Anas bin Malik said, "I saw the Maqam with the print of Ibrahim's toes and feet still visible in it, but the footprints dissipated because of the people rubbing the stone with their hands."

Earlier, the Maqam was placed close to the Ka'bah's wall. In the present time, the Maqam is placed next to Al-Hijr on the right side of those entering through the door.

When Ibrahim finished building the House, he placed the stone next to the wall of Al-Ka'bah. Or, when the House was finished being built, Ibrahim just left the stone where it was last standing, and he was commanded to pray next to the stone when he finished the Tawaf (circumambulating). It is understandable that the Maqam of Ibrahim would stand where the building of the House ended. The Leader of the faithful 'Umar bin Al-Khattab, one of the Four Rightly Guided Caliphs whom we were commanded to emulate, moved the stone away from the Ka'bah's wall during his reign. 'Umar is one of the two men, whom the Messenger of Allah ﷺ described when he said,

اقْتَدُوا بِاللَّذَيْنِ مِنْ بَعْدِي أَبِي بَكْرٍ وَعُمَرَ

(Imitate the two men who will come after me: Abu Bakr and 'Umar.)

Umar was also the person whom the Qur'an agreed with regarding praying next to Maqam of Ibrahim. This is why none among the Companions rejected it when he moved it.

Abdur-Razzaq reported from Ibn Jurayj from 'Ata', "Umar bin Al-Khattab moved the Maqam back." Also, Abdur-Razzaq narrated that Mujahid said that Umar was the first person who moved the Maqam back to where it is now standing." Al-Hafiz Abu Bakr, Ahmad bin 'Ali bin Al-Husayn Al-Bayhaqi recorded A'ishah saying, "During the time of the Messenger of Allah and Abu Bakr, the Maqam was right next to the House. 'Umar moved the Maqam during his reign." This Hadith has an authentic chain of narration.

(34.) So far a whole section of this Surah has been dealing directly with the conduct of the Jews in the course of their history, and their present hostility to Islam, delineating the inner motives and mainsprings of this rabid opposition. As we have seen, they were proud of being the children of Jacob and of Abraham (Sayyidna Ya` qub and Sayyidna Ibrahim علیہما السلام), and believed that, being the chosen people of God, they had the exclusive privilege of being the leaders of humanity, and hence the station of prophethood could not be conferred on anyone who did not belong to their race. Now, the Holy Qur'an proceeds, in the present section of the Surah, to refute this line of thought in an indirect manner, by telling the story of Sayyidna Ibrahim (علیہ السلام) and of his elder son Sayyidna Isma'il (Ishmael علیہ السلام). This section is going to suggest some essential considerations in answer to the denial of the Holy Prophet on the part of the Jews:- (1) He alone can be a guide to humanity who is not unjust and not a transgressor, and has successfully gone through the trial imposed on him by Allah -- and these qualifications the Jews do not fulfill. (2) The Ka'bah کعبہ ، towards which the Muslims turn in Salah and which is not acceptable to the Jews, had actually been built by Sayyidna Ibrahim (علیہ السلام) and hence the orientation (Qiblah) of the Muslims is the same as was his.(3) The way of Islam is the Way of Ibrahim , علیہ السلام , and the Muslims alone are his real followers. (4) It was Sayyidna Ibrahim himself who had prayed for the Last Prophet to be sent down to humanity, and hence one who at all wishes to follow his way cannot but affirm the Holy Prophet ﷺ and accept Islam. (5) It is wrong of the Jews to deny the Holy Prophet ﷺ merely on account of his not belonging to their race, for Sayyidna Ibrahim (علیہ السلام) had two sons, Sayyidna Isma'il and Sayyidna Ishaq (علیہما السلام) (Ishmael and Isaac ), and he had prayed for divine grace to descend on both of them (Genesis, ch. 17), so that the superiority enjoyed by the children of Isaac (علیہ السلام) in their own time had now been transferred to the children of Isma'il (علیہ السلام) . What these indications aim at is to show the Jews that if they wish to have a share in the grace of Allah, they had better acknowledge the Holy Prophet g and accept Islam, the last and now the only valid form of the Abrahamic Way --Translator.

The great trials put to Ibrahim (علیہ السلام)

The section dealing with the story of Sayyidna Ibrahim (علیہ السلام) begins with Verse 124. It recounts how he was tried by Allah in different ways, how he came out of these trials successfully, and how he was rewarded. It also tells us that when Allah promised to make him a great guide to men, and their chief, (by conferring prophethood on him, or by giving him a huge number of followers), he prayed for this reward to be bestowed on some from among his progeny too. Allah granted this prayer, but on one condition, which is also to serve as a general principle in this matter -- namely, that this dignity shall never be conferred on those who are disobedient and unjust, but on some of those from among his progeny who are obedient and just.

Now, Verse 124 gives rise to a number of very fundamental questions:- The purpose of a trial is to test the aptitude and worthiness of a man for a certain function, but Allah is all-knowing and knows every existent inside out. Then, what was the purpose of this trial? (2) What were the different forms of this trial? (3) What kind of success did Sayyidna Ibrahim attain? (4) What is the nature of the reward he received? (5) What are the various aspects of the principle which defines the conditions necessary for receiving this reward ?

As for the purpose of the trials which Sayyidna Ibrahim (علیہ السلام) was made to undergo, we shall point out that the Arabic word رَبّ : Rabb (Lord) occurring in this verse provides the clue to the problem. In saying that it was Allah Himself who put him through the trials, the verse chooses to employ, out of all the Divine Names, the title رَبّ Rabb which indicates a specific Divine Attribute -- namely, that of making a thing attain the state of its perfection gradually and stage by stage. In other words, the trial of Sayyidna Ibrahim (علیہ السلام) was not the punishment for a crime, nor was it intended to uncover a hidden aptitude, but was a manifestation of this particular Divine Action, and a necessary part of the process of "nurturing" the prophet and making him reveal his inherent qualities to the world, so that he may be led, stage by stage, to assume his final station, already chosen for him by his Lord. We may note, in passing, that the Arabic text of the Verse places the object (Ibrahim) before the subject رَبّ (Rabb), thus indicating the glorious position of Sayyidna Ibrahim (علیہ السلام) among the prophets We may also add that although it is Divine Knowledge and Will that chooses a man for prophethood, yet he is not allowed to assume this station until his aptitude and worthiness has openly shown itself for all men and angels to witness. This is just what had happened, as we have already seen in this Sarah, in the case of the trial of Sayyidna Adam (علیہ السلام) before the angels.

As for the particular form in which Sayyidna Ibrahim (علیہ السلام) was tried, the Holy Qur'an only refers to certain "things" (Kalimah کلمہ۔- literally, "word" ). According to most of the commentators, the "things" or "words" mean certain divine injunctions. But there is some difference of views among the blessed Companions and their immediate successors as to what these injunctions were, and how many. According to some, they were ten, and, according to others, thirty. But basically there is no opposition among these views, for all the injunctions which have been mentioned in this context were, in one way or another, meant to serve as trials and tests. This is what the great commentators like Ibn Jarir and Ibn Kathir (رح) believe to be the truth of the matter. One thing is, however, quite clear. These trials were not like academic tests, nor were intended to gauge mental capacities or the grasp of mere theories; the purpose, on the other hand, was to test the readiness in obeying Allah and the steadfastness in submitting oneself to divine commandments. This helps us to see that what really has a value in the eyes of Allah is not theoretical hair-splitting, but actual deeds, within and without.

Let us now relate the story of some of the more important trials. Since Allah intended to raise Sayyidna Ibrahim (علیہ السلام) to a specially exalted station among the prophets, and to confer on him the title of Khalilullah خلیلُ اللہ (the Friend of Allah), he was made to go through very severe trials. Not only his people, but his own family also was sunk deep in idol-worshipping; in opposition to their creed and customs, he was given 'Al-Din al-Hanif الدین الحنیف ', "the Pure Religion", and was asked to go out to his people, and to bring them back to the Straight Path. Unflinchingly he obeyed the divine command, and, with the courage and determination of the prophet that he was, he set out to wage a war against idol-worship and to call them to the unalloyed worship of the One God. This obviously drew upon him the ire of his people and of their king Namrud نمرود (Nimrod), who finally decided to burn him alive in a blazing fire. Seeking, as he did, nothing but the pleasure of his Lord, he gladly let himself be thrown onto the pyre., Since he had succeeded in this test, Allah commanded قُلْنَا يَا نَارُ‌ كُونِي بَرْ‌دًا وَسَلَامًا عَلَىٰ إِبْرَ‌اهِيمَ "0 fire, be coolness and safety for Ibrahim" (21:69). As one can see, the command was given to fire as such, and not to any particular one. Consequently, all fire, wherever it was present in the world, grew cold, and the fire set ablaze by Namrud نمرود did so, too. Now, excessive cold is equally painful and killing - there is a region of extreme cold in Hell دوزخ itself, called Zamharir زمہریر . So, in commanding fire to grow cold, Allah in His grace added the word Salama سلامہ (be safe).

The second trial was that Sayyidna Ibrahim (علیہ السلام) was asked to leave his homeland and to migrate to Syria along with his family. Then, he was commanded to leave even this country -- which he readily did, accompanied by his wife Hajirah (Hagar ھجر ) and his infant son Sayyidna Isma'il (Ishmael علیہ السلام), and led by the archangel Jibra'il (Gabriel علیہ السلام). Llbn Kathir. Whenever they passed through a fertile land, Sayyidna Ibrahim (علیہ السلام) would wish to be allowed to settle there, but the archangel would inform him that Allah did not want him to do so. Finally, when they reached the barren desert which was destined to be the site of Makkah مکہ and where the Ka'bah کعبہ was to be built, he was commanded to stay there. But now began a new trial, much more difficult for man to bear. He was ordered to leave his wife and son in the desert, and to go back to Syria. "The Friend of Allah" had so annihilated his own will and desire, and was so anxious to obey his Lord that he did not allow even a moment to lapse between the command and its execution, and started on his journey without informing his wife. When she noticed that he was going away, she called after him -- but received no reply. Not even when she demanded why he was forsaking them in such a vast and lonely desert. But she was, after all, the wife of "the Friend of Allah", and could now see for herself how the matters stood. So, she asked if he had received a divine command. Only now Sayyidna Ibrahim (علیہ السلام) replied that it was so. Having understood the situation, she calmly remarked, "Alright. Go. The Lord who has commanded you to part from us shall Himself look after us, and not let us be destroyed."

And she sat back in the desert, full of trust and peace, with the infant on her lap. But as time passed, thirst, her own and especially that of her suckling son, compelled her to leave it behind and to go in search of water. She climbed up and down the hills of Safa صفا and Marwah مروہ ، but had, after seven attempts, to come back unsuccessfully. It is to commemorate this event that running seven times between the two hills has been made an obligatory part of the rites of the Hajj and Umrah حج وعمرہ . As she returned to her son, the mercy of Allah descended in the form of the archangel Jibra'il (علیہ السلام) who made a spring of fresh water spout forth from the parched ground -- the same spring which is now called Zamzam زم زم . In a day or two, the water began to draw (attract) animals towards itself, and the sight of animals brought men to the place. By and by, the provisions necessary for human life became regularly available, and the future city of Makkah began to take shape.

The infant -- who was to become Sayyidna Ismail (علیہ السلام) -- began to grow up, and was soon able to take upon himself the usual functions of human life. Under divine permission, Sayyidna Ibrahim (علیہ السلام) came now and then to see how his wife and son were doing. It is now that Allah chose to submit him to the greatest of all possible trials. The son had grown up in such unpromising circumstances, and been deprived of constant fatherly care and affection. Now, the father received the command to slaughter his son with his own hand. Says the Holy Qur'an:

فَلَمَّا بَلَغَ مَعَهُ السَّعْيَ قَالَ يَا بُنَيَّ إِنِّي أَرَ‌ىٰ فِي الْمَنَامِ أَنِّي أَذْبَحُكَ فَانظُرْ‌ مَاذَا تَرَ‌ىٰ ۚ قَالَ يَا أَبَتِ افْعَلْ مَا تُؤْمَرُ‌ ۖ سَتَجِدُنِي إِن شَاءَ اللَّـهُ مِنَ الصَّابِرِ‌ينَ ﴿102﴾

When he had reached the age of being able to help his father in his work, the latter said, 'My son, I see in a dream that I am slaughtering you. Now, say, what do you think?' He re-plied, 'My father, do as you have been bidden; you shall find me, if Allah so wills, one of the patients '. (37: 102)

Sayyidna Ibrahim (علیہ السلام) took his son to the wilderness of Mina منٰیٰ , and fulfilled, so far as he himself was concerned, the divine commandment. But Allah did not really mean to have the son slaughtered, but only to test the father. If we consider the words of the Holy Qur'an just cited, we shall find that in his dream, he had not seen the accomplishment of the slaughter, but only the act of slaughtering. And this much he did perform. In this respect, revelation came to him in the form of a dream, picturing the act, perhaps for this very reason - that is to say, Allah did not want to give him a verbal command to sacrifice his son. Hence, Allah commended him for having صَدَّقْتَ الرُّ‌ؤْيَا : "confirmed the dream" (37:105). In recompense for this total submission to divine will, Allah sent down a ram from heaven to be sacrificed in place of Sayyidna Isma'il (علیہ السلام) . Now, the annual sacrifice of sheep or goats etc. Has been made a regular form of worship in commemoration of the way of Sayyidna Ibrahim۔ (علیہ السلام)

In addition to those rigorous trials, a number of other restrictions were imposed on him in the shape of certain injunctions, which too, he fulfilled as devotionally. Ten of these commandments are known as the characteristics of the Fitrah and are concerned with the cleanliness and purification of the body. These ten have been made permanent injunctions for all the later Ummahs (or communities of believers) too, and the Last Prophet ﷺ has insistently commanded his followers to fulfill them.

Ibn Kathir (رح) has reported from the blessed Companion ` Abdullah ibn ` Abbas ؓ that thirty elements make up the whole of Islam, ten of which have been mentioned in Surah , ("Al-Bara'ah, or "Al-Tawbah" ), the other ten in Surah 33 ("Al-Ahzab" ), and the last ten in Surah 23 ("Al-Mu'minun" ). These two had formed a part of the trials of Sayyidna Ibrahim (علیہ السلام) and he fulfilled these conditions with equal faithfulness. Surah 9 lays down these ten qualities as being characteristic of true believers:

التَّائِبُونَ الْعَابِدُونَ الْحَامِدُونَ السَّائِحُونَ الرَّ‌اكِعُونَ السَّاجِدُونَ الْآمِرُ‌ونَ بِالْمَعْرُ‌وفِ وَالنَّاهُونَ عَنِ الْمُنكَرِ‌ وَالْحَافِظُونَ لِحُدُودِ اللَّـهِ ۗ وَبَشِّرِ‌ الْمُؤْمِنِينَ ﴿112﴾

"Those who repent, those who worship (Allah), those who praise (Allah), those who keep a fast, those who bow down and prostrate themselves (before Allah), those who invite others to good deeds and forbid evil deeds, those who keep within the bounds fixed by Allah. And give good tidings to the true believers." (9:112)

And the ten qualities mentioned in Surah 23:1-11 are:

قَدْ أَفْلَحَ الْمُؤْمِنُونَ ﴿1﴾ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ﴿2﴾ وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِ‌ضُونَ ﴿3﴾ وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ ﴿4﴾ وَالَّذِينَ هُمْ لِفُرُ‌وجِهِمْ حَافِظُونَ ﴿5﴾ إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ‌ مَلُومِينَ ﴿6﴾ فَمَنِ ابْتَغَىٰ وَرَ‌اءَ ذَٰلِكَ فَأُولَـٰئِكَ هُمُ الْعَادُونَ ﴿7﴾ وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَ‌اعُونَ ﴿8﴾ وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ ﴿9﴾ أُولَـٰئِكَ هُمُ الْوَارِ‌ثُونَ ﴿10﴾ الَّذِينَ يَرِ‌ثُونَ الْفِرْ‌دَوْسَ هُمْ فِيهَا خَالِدُونَ ﴿11﴾

"Those true believers shall certainly prosper who show humility in their Salah, and turn away from idle activities, and are keen to purify themselves, and guard their private parts except from their wives and what their right hands own (bondswomen) - which is not blameworthy, but whoever seeks after more than that is a transgressor - and those who preserve what has been entrusted to them and also their covenant, and who are regular in performing their Salah. Those are the inheritors who shall inherit Paradise, and they shall live there forever." (23:1-11).

And the ten qualities mentioned in Surah 35 of 33 are as follows:

إِنَّ الْمُسْلِمِينَ وَالْمُسْلِمَاتِ وَالْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْقَانِتِينَ وَالْقَانِتَاتِ وَالصَّادِقِينَ وَالصَّادِقَاتِ وَالصَّابِرِ‌ينَ وَالصَّابِرَ‌اتِ وَالْخَاشِعِينَ وَالْخَاشِعَاتِ وَالْمُتَصَدِّقِينَ وَالْمُتَصَدِّقَاتِ وَالصَّائِمِينَ وَالصَّائِمَاتِ وَالْحَافِظِينَ فُرُ‌وجَهُمْ وَالْحَافِظَاتِ وَالذَّاكِرِ‌ينَ اللَّـهَ كَثِيرً‌ا وَالذَّاكِرَ‌اتِ أَعَدَّ اللَّـهُ لَهُم مَّغْفِرَ‌ةً وَأَجْرً‌ا عَظِيمًا ﴿35﴾

"Men and women who perform what Islam enjoins upon them, men and women who are true believers, obedient men and obedient women, truthful men and truthful women, men and women who are patient, men and women who possess humility, men and women who give in charity, men who fast and women who fast, men and women who guard their private parts, men and women who remember Allah abundantly - for them Allah has prepared forgiveness and a great reward." (33:35)

A third question with regard to Verse 124 still remains to be answered - what degree of success did Sayyidna Ibrahim (علیہ السلام) attain in these trials? The Holy Qur'an defines his accomplishment in these words: وَإِبْرَ‌اهِيمَ الَّذِي وَفَّىٰ "And Ibrahim who paid his debt in full." (53:37)

As for the reward he received, Verse 124 itself has announced it: إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا "He (Allah) said - "I am going to make you an Imam for the people." The Arabic word imam امام ، which we have not translated here, lexically signifies "leader or chief or guide." Since the present verse is related to Sayyidna Ibrahim (علیہ السلام) ، the word 'Imam امام in this context means, above all, "a prophet", though it includes the general sense of "leadership", too, as also of the title "Patriarch" which the Jews and Christians have given to him. Prophethood, let us repeat, cannot be won through personal effort; all the same, a prophet has to display his perfection in the thirty qualities we have just referred to, and even people of a lower scale must, in order to be worthy of leadership in a general sense, possess these qualities in their own degree. The Holy Qur'an makes it quite plain in another place:

وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِ‌نَا لَمَّا صَبَرُ‌وا ۖ وَكَانُوا بِآيَاتِنَا يُوقِنُونَ ﴿24﴾

"And from among them We appointed some as leaders to guide men by Our command, when they were patient (in re-straining themselves from disobedience), and had a sure faith in Our commandments." (32:24).

This verse gives a resume of the thirty qualities in the two words, Sabr صبر (patience) and Yagin یقین (sure faith, or certitude) - the second refers to the perfection of knowledge, and the first to the perfection of actual practice.

The last question pertains to the law which lays down that the station of a guide and leader would not be granted to the unjust and the disobedient. To hold this station is, in a way, to be a vice regent of Allah, and hence this rank cannot be given to a rebel. It follows from this that Muslims, insofar as they have a choice in the matter, should not appoint as their ruler or representative a man who is a rebel against Allah or disobedient to Him.

The word zalim ظالم ("unjust" ) also shows us - and very explicitly, too - that each and every prophet is totally sinless before becoming a prophet as much as after becoming a prophet. Certain words in the Holy Qur'an, which seem to suggest the contrary, have been employed, not in a literal or technical sense, but only metaphorically - for example, in the case of Sayyidna Adam (علیہ السلام) . To interpret such expressions in the sense of technical "sin" constitutes a very grave doctrinal error, and an insistence on such an interpretation opens the way to further errors.35

35. We may add a few words for the benefit of those who are anxious to adopt unquestioningly the literary and philosophical mores of the West. Since the Second World War, the writings of the Danish man of letters and thinker, Kierkegaard (who was a dilettante in theology too), have been casting a sort of paralysing fascination over the nien of sensibility in the West. Particularly his book "Fear and Trembling", which deals with the trial of Sayyidna Ibrahim (علیہ السلام) avowedly in the manner of a psychological novel, is supposed to have triggered into action a number of Existentialist philosophies, and even to have furnished the point of departure for all modernistic Christian theology, specially of the Protestant persuasion.

Now, Sayyidna Ibrahim rX...JI _L was, even according to the admission of Jews and Christians, a prophet, and not " 1'homme moyen sensuel" which is the subject matter of the novel, of psychology, and, not the least, of the theology of the Dane.

Secondly, he did not merely have to go through emotional stress and strain, or through a problem of the conscience, or through a "crisis of identity" - the fear and the trembling, as the philosopher maintains -, but was equally tried in the matter of faithfully observing divine injunctions.

Thirdly, when he knew that Allah had chosen him to be a prophet, he did not grow silent and secretive and lonely - as the fancy of our literary artist would have us believe -, but proclaimed the fact to others. Without such a proclamation, he would not at all have been able to perform the function of a prophet. In fact, it has been said that "the Friend of Allah" would not take his daily meals until he had found a guest to share it with him. In short, all we wish to point out is that the nature of prophethood is a degree of reality which we can understand only partially and that too only with the help of Divine Books, and hence it is not a sphere in which human fantasy may be allowed to roam at its sweet will.

The Children of Israel were selected by God to perform a very special task: they were to call other nations to turn to God, impressing on them the fact that they were answerable to their Lord for their actions. God sent innumerable prophets from amongst them to help and guide them in the performance of this task—Abraham, Jacob, Joseph, Moses, David, Solomon, Zachariah, John the Baptist and Jesus, to name just a few. Over the centuries, however, the community of the Children of Israel began to degenerate. They took their privileged position, which was in fact due solely to the lofty task that had been entrusted to them, to be an indication of ethnic superiority. They thus lost their right to be representatives of divine religion on earth. The coming of the Arab prophet signified the replacement of the Children of Israel by the Children of Ishmael as God’s chosen people: it was they who were chosen to carry on the task of communicating God’s word to other nations of the world. Those among the Children of Israel who were truly pious and God-fearing soon realized that the teachings of the Prophet Muhammad came to him from God. They recognized that the word he preached emanated from the same source that had inspired the prophets before him. Those who denied him were acting solely out of prejudice: they refused to accept that any other nation besides their own could have been selected to benefit by God’s favour. These people were warned, through the Arab prophet, that in the next world value would be attached solely to true faith borne out by earnest actions. In this world one person is able to bear the burden of another; sometimes intercession is accepted; sometimes one can free oneself by giving compensation; sometimes a helper is at hand to see one through a difficult situation. In the next world, however, none of these mitigating factors will be allowed to come into play. There, God’s justice will apply to one and all equally, for no ethnic group holds a monopoly over the next world. Take the example of Abraham, patriarch of both the Arabs and the Jews. He was granted leadership of mankind only after he had undergone very severe tests, and had shown himself to be faithful and true to God under all circumstances. What God had demanded of Abraham was the most difficult sacrifice—his son’s life—and when God finally intervened before Abraham could actually sacrifice his own son, it was because Abraham had demonstrated his perfect willingness to make any sacrifice demanded of him by God, no matter how great or how terrible it might have been. The rule that applied to Abraham applies to every generation: only those who prove themselves worthy will be granted a share in God’s covenant; those who do not will meet the same fate as any other offenders in God’s sight, regardless of the nation to which they belong. One who is willing to make soul-searing sacrifices for God’s cause shows his utmost dedication to it: it is only just and natural, then, that he should become the leader of his people.