The Cow — Verse 130

Only the Fools deviate from Ibrahim's Religion Allah refuted the disbelievers' innovations of associating others with Allah in defiance of the religion of Ibrahim, the leader of the upright. Ibrahim always singled out Allah in worship, with sincerity, and he did not call upon others besides Allah. He did not commit Shirk, even for an instant. He disowned every other deity that was being worshipped instead of Allah and defied all his people in this regard. Prophet Ibrahim said, فَلَماَّ رَأَى الشَّمْسَ بَازِغَةً قَالَ هَـذَا رَبِّى هَـذَآ أَكْبَرُ فَلَمَّآ أَفَلَتْ قَالَ يقَوْمِ إِنِّى بَرِىءٌ مِّمَّا تُشْرِكُونَ - إِنِّى وَجَّهْتُ وَجْهِىَ لِلَّذِى فَطَرَ السَّمَـوَتِ وَالاٌّرْضَ حَنِيفاً وَمَآ أَنَاْ مِنَ الْمُشْرِكِينَ (O my people! I am indeed free from all that you join as partners (in worship with Allah). Verily, I have turned my face towards Him Who has created the heavens and the earth Hanifa (Islamic Monotheism), and I am not of Al-Mushrikin.) (6:78-79). Also, Allah said, وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ (And (remember) when Ibrahim said to his father and his people: "Verily, I am innocent of what you worship. "Except Him (i.e. I worship none but Allah alone) Who did create me; and verily, He will guide me") (43:26-27), وَمَا كَانَ اسْتِغْفَارُ إِبْرَهِيمَ لاًّبِيهِ إِلاَّ عَن مَّوْعِدَةٍ وَعَدَهَآ إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلَّهِ تَبَرَّأَ مِنْهُ إِنَّ إِبْرَهِيمَ لأَوَّاهٌ حَلِيمٌ (And Ibrahim's invoking (of Allah) for his father's forgiveness was only because of a promise he (Ibrahim) had made to him (his father). But when it became clear to him (Ibrahim) that he (his father) was an enemy of Allah, he dissociated himself from him. Verily, Ibrahim was Awwah (one who invokes Allah with humility, glorifies Him and remembers Him much) and was forbearing) (9:114), and, إِنَّ إِبْرَهِيمَ كَانَ أُمَّةً قَـنِتًا لِلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ - شَاكِراً لانْعُمِهِ اجْتَبَـهُ وَهَدَاهُ إِلَى صِرَطٍ مُّسْتَقِيمٍ - وَءاتَيْنَـهُ فِى الْدُّنْيَا حَسَنَةً وَإِنَّهُ فِى الاٌّخِرَةِ لَمِنَ الصَّـلِحِينَ (Verily, Ibrahim was an Ummah (a leader having all the good qualities, 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. (He was) thankful for His (Allah's) favors. He (Allah) chose him (as an intimate friend) 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.) (16:120-122). This is why Allah said here, وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَهِيمَ (And who turns away from the religion of Ibrahim), meaning, abandons his path, way and method إِلاَّ مَن سَفِهَ نَفْسَهُ (except him who fools himself) meaning, who commits injustice against himself by deviating from the truth, to wickedness. Such a person will be defying the path of he who was chosen in this life to be a true Imam, from the time he was young, until Allah chose him to be His Khalil, and who shall be among the successful in the Last Life. Is there anything more insane than deviating from this path and following the path of misguidance and deviation instead Is there more injustice than this Allah said, إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ (Verily, joining others in worship with Allah is a great Zulm (wrong) indeed) (31:13). Abu Al-`Aliyah and Qatadah said, "This Ayah (2:130) was revealed about the Jews who invented a practice that did not come from Allah and that defied the religion of Ibrahim." Allah's statement, مَا كَانَ إِبْرَهِيمُ يَهُودِيًّا وَلاَ نَصْرَانِيًّا وَلَكِن كَانَ حَنِيفًا مُّسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ - إِنَّ أَوْلَى النَّاسِ بِإِبْرَهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَـذَا النَّبِىُّ وَالَّذِينَ ءَامَنُواْ وَاللَّهُ وَلِىُّ الْمُؤْمِنِينَ (Ibrahim was neither a Jew nor a Christian, but he was a true Muslim Hanifa (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 ) and those who have believed (Muslims). And Allah is the Wali (Protector and Helper) of the believers.) (3:67-68), testifies to this fact. Allah said next, إِذْ قَالَ لَهُ رَبُّهُ أَسْلِمْ قَالَ أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ (When his Lord said to him, "Submit (i. e. be a Muslim)!" He said, "I have submitted myself (as a Muslim) to the Lord of the `Alamin (mankind, Jinn and all that exists).") This Ayah indicates that Allah commanded Ibrahim to be sincere with Him and to abide and submit to Him; Ibrahim perfectly adhered to Allah's command. Allah's statement, وَوَصَّى بِهَآ إِبْرَهِيمُ بَنِيهِ وَيَعْقُوبُ (And this (submission to Allah, Islam) was enjoined by Ibrahim upon his sons and by Ya`qub) means, Ibrahim commanded his offspring to follow this religion, that is, Islam, for Allah. Or, the Ayah might be referring to Ibrahim's words, أَسْلَمْتُ لِرَبِّ الْعَـلَمِينَ (I have submitted myself (as a Muslim) to the Lord of the `Alamin (mankind, Jinn and all that exists)). This means that these Prophets loved these words so much that they preserved them until the time of death and advised their children to adhere to them after them. Similarly, Allah said, وَجَعَلَهَا كَلِمَةً بَـقِيَةً فِى عَقِبِهِ (And he (Ibrahim) made it i.e. La ilaha illallah (none has the right to be worshipped but Allah alone) a Word lasting among his offspring, (true Monotheism)) (43:28). It might be that Ibrahim advised his children, including Jacob, Isaac's son, who were present. It appears, and Allah knows best, that Isaac was endowed with Jacob, during the lifetime of Ibrahim and Sarah, for the good news includes both of them in Allah's statement, فَبَشَّرْنَـهَا بِإِسْحَـقَ وَمِن وَرَآءِ إِسْحَـقَ يَعْقُوبَ (But We gave her (Sarah) glad tidings of Ishaq (Isaac), and after Ishaq, of Ya`qub (Jacob)) (11:71). Also, if Jacob was not alive then, there would be no use here in mentioning him specifically among Isaac's children. Also, Allah said in Surat Al-`Ankabut, وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ وَجَعَلْنَا فِى ذُرِّيَّتِهِ النُّبُوَّةَ وَالْكِتَـبَ (And We bestowed on him (Ibrahim), Ishaq and Ya`qub, and We ordained among his offspring prophethood and the Book.) (29:27), and, وَوَهَبْنَا لَهُ إِسْحَـقَ وَيَعْقُوبَ نَافِلَةً (And We bestowed upon him Ishaq, and (a grandson) Ya`qub) (21:72), thus, indicating that this occurred during Ibrahim's lifetime. Also, Jacob built Bayt Al-Maqdis, as earlier books testified. The Two Sahihs recorded that Abu Dharr said, "I said, `O Messenger of Allah ﷺ! Which Masjid was built first' He said, (Al-Masjid Al-Haram (Al-Ka`bah).) I said, `Then' He said, (Bayt Al- Maqdis.) I said, `How many years later' He said, (Forty years. )" Further, the advice that Jacob gave to his children, which we will soon mention, testifies that Jacob was among those who received the advice mentioned in Ayat above (2:130-132). Adhering to Tawhid until Death Allah said, يَـبَنِىَّ إِنَّ اللَّهَ اصْطَفَى لَكُمُ الدِّينَ فَلاَ تَمُوتُنَّ إَلاَّ وَأَنتُم مُّسْلِمُونَ ((Saying), "O my sons! Allah has chosen for you the (true) religion, then die not except as Muslims.") meaning, perform righteous deeds during your lifetime and remain on this path, so that Allah will endow you with the favor of dying upon it. Usually, one dies upon the path that he lived on and is resurrected according to what he died on. Allah, the Most Generous, helps those who seek to do good deeds to remain on the righteous path. This by no means contradicts the authentic Hadith that says, «إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتّـى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَوْ ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعمَلُ بِعَمَلِ أَهْلِ النَّار فَيَدْخُلُهَا. وَإِنَّ الرَّجُلَ لَيَعْمَلُ بعَمَلِ أَهلِ النَّارِ حَتَّى مَا يَكُونُ بَيْنَهُ وَبَيْنَهَا إِلَّا بَاعٌ أَو ذِرَاعٌ فَيَسْبِقُ عَلَيْهِ الْكِتَابُ فَيَعْمَلُ بعَمَلِ أَهْلِ الْجَنَّةِ فَيَدْخُلُهَا» (Man might perform the works of the people of Paradise until only a span of outstretched arms or a cubit separates him from it, then the Book (destiny) takes precedence, and he performs the works of the people of the Fire and thus enters it. Also, man might perform the works of the people of the Fire until only a span of outstretched arms or a cubit separates him from the Fire, but the Book takes precedence and he performs the works of the people of Paradise and thus enters it.) Allah said, (92:5-10), فَأَمَّا مَنْ أَعْطَى وَاتَّقَى - وَصَدَّقَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْيُسْرَى - وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى - وَكَذَّبَ بِالْحُسْنَى - فَسَنُيَسِّرُهُ لِلْعُسْرَى (As for him who gives (in charity) and keeps his duty to Allah and fears Him. And believes in Al-Husna. We will make smooth for him the path of ease (goodness). But he who is a greedy miser and thinks himself self-sufficient. And belies Al-Husna (none has the right to be worshipped except Allah). We will make smooth for him the path for evil),

Who therefore meaning ‘none’ shrinks from the religion of Abraham abandoning it except he who fools himself? that is to say either the one who ignores that his soul has been created for God and that it is obliged to worship Him or the one who treats it with frivolity and degrades it. Indeed We chose him We elected him in this world for prophethood and friendship and in the Hereafter he shall be among the righteous those of the high stations al-darajāt al-‘ulā cf. Q. 2075.

And who shrinks from the creed of Abraham but one foolish in himself? We chose him in this world, and in the next world he shall be among the wholesome. One of these two verses is in praise of the Beloved [MuḤammad], the other in praise of the Bosom Friend [Abraham]. Although both are caressed and worthy prophets, adorned by the generous be- stowal and the bounteousness of the Lord, there is a difference between the Beloved and the Bosom Friend! The Bosom Friend is the desirer, and the Beloved the desired. The desirer is the wanter, and the desired the wanted. The desirer is the traveler, and the desired is the snatched away. The desirer stands in the station of service in his traveling, and the desired stands on the carpet of companionship in the pulling of the Real. When someone is in his own traveling, his road will not be empty of deception. This is why the Bosom Friend's road, despite the greatness of his state, was not empty of deception. Thus, when the star of deception came into his road, he said, “This is my Lord” [6:76]. In the same way, the Lordhood kept on opening up ambuscades of deception by means of the moon and the sun. Finally protection took the reins of his bosom friendship and pulled him to itself from the world of deception. He said, “Surely I have turned my face toward Him who originated the heavens and the earth, unswerving” [6:79]. MuṣṬafā, however, was in the pull of the Real. The ambuscade of deception was not able to make his road steep. Rather, on that night everything that was not and then came to be sought his help from deception. They had recourse to the lights of his Shariah against deception and backslid- ing. He was confirmed by the Real's pull to such an extent that he did not look at any of that from the corner of his eye. The eyesight did not swerve, nor did it trespass [53:17]. There is as much difference between the Bosom Friend and the Beloved as there is between the traveler and the snatched away. The Bosom Friend had the attribute of servitors at the threshold of Lordhood, standing on his own feet: “Surely I have turned my face toward Him who originated the heavens and the earth, unswerving.

And who shrinks from the creed of Abraham but one foolish in himself? We chose him in this world, and in the next world he shall be among the wholesome. One of these two verses is in praise of the Beloved [MuḤammad], the other in praise of the Bosom Friend [Abraham]. Although both are caressed and worthy prophets, adorned by the generous be- stowal and the bounteousness of the Lord, there is a difference between the Beloved and the Bosom Friend! The Bosom Friend is the desirer, and the Beloved the desired. The desirer is the wanter, and the desired the wanted. The desirer is the traveler, and the desired is the snatched away. The desirer stands in the station of service in his traveling, and the desired stands on the carpet of companionship in the pulling of the Real. When someone is in his own traveling, his road will not be empty of deception. This is why the Bosom Friend's road, despite the greatness of his state, was not empty of deception. Thus, when the star of deception came into his road, he said, “This is my Lord” [6:76]. In the same way, the Lordhood kept on opening up ambuscades of deception by means of the moon and the sun. Finally protection took the reins of his bosom friendship and pulled him to itself from the world of deception. He said, “Surely I have turned my face toward Him who originated the heavens and the earth, unswerving” [6:79]. MuṣṬafā, however, was in the pull of the Real. The ambuscade of deception was not able to make his road steep. Rather, on that night everything that was not and then came to be sought his help from deception. They had recourse to the lights of his Shariah against deception and backslid- ing. He was confirmed by the Real's pull to such an extent that he did not look at any of that from the corner of his eye. The eyesight did not swerve, nor did it trespass [53:17]. There is as much difference between the Bosom Friend and the Beloved as there is between the traveler and the snatched away. The Bosom Friend had the attribute of servitors at the threshold of Lordhood, standing on his own feet: “Surely I have turned my face toward Him who originated the heavens and the earth, unswerving.

And who shrinks from the creed of Abraham but one foolish in himself? We chose him in this world, and in the next world he shall be among the wholesome. One of these two verses is in praise of the Beloved [MuḤammad], the other in praise of the Bosom Friend [Abraham]. Although both are caressed and worthy prophets, adorned by the generous be- stowal and the bounteousness of the Lord, there is a difference between the Beloved and the Bosom Friend! The Bosom Friend is the desirer, and the Beloved the desired. The desirer is the wanter, and the desired the wanted. The desirer is the traveler, and the desired is the snatched away. The desirer stands in the station of service in his traveling, and the desired stands on the carpet of companionship in the pulling of the Real. When someone is in his own traveling, his road will not be empty of deception. This is why the Bosom Friend's road, despite the greatness of his state, was not empty of deception. Thus, when the star of deception came into his road, he said, “This is my Lord” [6:76]. In the same way, the Lordhood kept on opening up ambuscades of deception by means of the moon and the sun. Finally protection took the reins of his bosom friendship and pulled him to itself from the world of deception. He said, “Surely I have turned my face toward Him who originated the heavens and the earth, unswerving” [6:79]. MuṣṬafā, however, was in the pull of the Real. The ambuscade of deception was not able to make his road steep. Rather, on that night everything that was not and then came to be sought his help from deception. They had recourse to the lights of his Shariah against deception and backslid- ing. He was confirmed by the Real's pull to such an extent that he did not look at any of that from the corner of his eye. The eyesight did not swerve, nor did it trespass [53:17]. There is as much difference between the Bosom Friend and the Beloved as there is between the traveler and the snatched away. The Bosom Friend had the attribute of servitors at the threshold of Lordhood, standing on his own feet: “Surely I have turned my face toward Him who originated the heavens and the earth, unswerving.

And who shrinks from the creed of Abraham but one foolish in himself? We chose him in this world, and in the next world he shall be among the wholesome. One of these two verses is in praise of the Beloved [MuḤammad], the other in praise of the Bosom Friend [Abraham]. Although both are caressed and worthy prophets, adorned by the generous be- stowal and the bounteousness of the Lord, there is a difference between the Beloved and the Bosom Friend! The Bosom Friend is the desirer, and the Beloved the desired. The desirer is the wanter, and the desired the wanted. The desirer is the traveler, and the desired is the snatched away. The desirer stands in the station of service in his traveling, and the desired stands on the carpet of companionship in the pulling of the Real. When someone is in his own traveling, his road will not be empty of deception. This is why the Bosom Friend's road, despite the greatness of his state, was not empty of deception. Thus, when the star of deception came into his road, he said, “This is my Lord” [6:76]. In the same way, the Lordhood kept on opening up ambuscades of deception by means of the moon and the sun. Finally protection took the reins of his bosom friendship and pulled him to itself from the world of deception. He said, “Surely I have turned my face toward Him who originated the heavens and the earth, unswerving” [6:79]. MuṣṬafā, however, was in the pull of the Real. The ambuscade of deception was not able to make his road steep. Rather, on that night everything that was not and then came to be sought his help from deception. They had recourse to the lights of his Shariah against deception and backslid- ing. He was confirmed by the Real's pull to such an extent that he did not look at any of that from the corner of his eye. The eyesight did not swerve, nor did it trespass [53:17]. There is as much difference between the Bosom Friend and the Beloved as there is between the traveler and the snatched away. The Bosom Friend had the attribute of servitors at the threshold of Lordhood, standing on his own feet: “Surely I have turned my face toward Him who originated the heavens and the earth, unswerving.

And who shrinks from the creed of Abraham but one foolish in himself? We chose him in this world, and in the next world he shall be among the wholesome.One of these two verses is in praise of the Beloved [MuḤammad], the other in praise of the Bosom Friend [Abraham]. Although both are caressed and worthy prophets, adorned by the generous be- stowal and the bounteousness of the Lord, there is a difference between the Beloved and the Bosom Friend! The Bosom Friend is the desirer, and the Beloved the desired. The desirer is the wanter,and the desired the wanted. The desirer is the traveler, and the desired is the snatched away. The desirer stands in the station of service in his traveling, and the desired stands on the carpet of companionship in the pulling of the Real. When someone is in his own traveling, his road will not be empty of deception. This is why the Bosom Friend's road, despite the greatness of his state, was not empty of deception. Thus, when the star of deception came into his road, he said, �This is my Lord� [6:76]. In the same way, the Lordhood kept on opening up ambuscades of deception by means of the moon and the sun. Finally protection took the reins of his bosom friendship and pulled him to itself from the world of deception. He said, �Surely I have turned my face toward Him who originated the heavens and the earth, unswerving� [6:79].MuṣṬafā, however, was in the pull of the Real. The ambuscade of deception was not able to make his road steep. Rather, on that night everything that was not and then came to be sought his help from deception. They had recourse to the lights of his Shariah against deception and backslid- ing. He was confirmed by the Real's pull to such an extent that he did not look at any of that from the corner of his eye. The eyesight did not swerve, nor did it trespass [53:17].There is as much difference between the Bosom Friend and the Beloved as there is between the traveler and the snatched away. The Bosom Friend had the attribute of servitors at the threshold of Lordhood, standing on his own feet: �Surely I have turned my face toward Him who originated the heavens and the earth, unswerving.

ولا أحد يُعرض عن دين إبراهيم -وهو الإسلام- إلا سفيه جاهل، ولقد اخترنا إبراهيم في الدنيا نبيًّا ورسولا وإنه في الآخرة لمن الصالحين الذين لهم أعلى الدرجات.

يقول تبارك وتعالى ردا على الكفار فيما ابتدعوه وأحدثوه من الشرك بالله المخالف لملة إبراهيم الخليل إمام الحنفاء فإنه جرد توحيد ربه تبارك وتعالى فلم يدع معه غيره ولا أشرك به طرفة عين وتبرأ من كل معبود سواه وخالف في ذلك سائر قومه حتى تبرأ من أبيه فقال يا قوم "إنى بريء مما تشركون إني وجهت وجهي للذي فطر السموات والأرض حنيفا وما أنا من المشركين" وقال تعالى "وإذ قال إبراهيم لأبيه وقومه أنني براء مما تعبدون إلا الذي فطرني فإنه سيهدين" وقال تعالى "وما كان استغفار إبراهيم لأبيه إلا عن موعدة وعدها إياه فلما تبين له أنه عدو لله تبرأ منه إن إبراهيم لأواه حليم" وقال تعالى "إن إبراهيم كان أمة قانتا لله حنيفا ولم يك من المشركين شاكرا لأنعمه اجتباه وهداه إلى صراط مستقيم وآتيناه في الدنيا حسنة وإنه في الآخرة لمن الصالحين" ولهذا وأمثاله قال تعالى: "ومن يرغب عن ملة إبراهيم إلا من سفه نفسه" أي ظلم نفسه بسفهه وسوء تدبيره بتركه الحق إلى الضلال حيث خالف طريق من اصطفي في الدنيا للهداية والرشاد من حداثة سنه إلى أن اتخذه الله خليلا وهو في الآخرة من الصالحين السعداء فمن ترك طريقه هذا ومسلكه وملته واتبع طرق الضلالة والغي فأي سفه أعظم من هذا؟ أم أي ظلم أكبر من هذا كله قال تعالى: "إن الشرك لظلم عظيم" قال أبو العالية وقتادة: نزلت هذه الآية في اليهود أحدثوا طريقا ليست من عند الله وخالفوا ملة إبراهيم فيما أحدثوه ويشهد لصحة هذا القول قول الله تعالى "ما كان إبراهيم يهوديا ولا نصرانيا ولكن كان حنيفا مسلما وما كان من المشركين إن أولى الناس بإبراهيم للذين اتبعوه وهذا النبي والذين آمنوا والله ولي المؤمنين".

قوله تعالى : ( وَمَن يَرْغَبُ عَن مِّلَّةِ إِبْرَاهِيمَ إِلاَّ مَن سَفِهَ نَفْسَهُ ) معناه : لا أحد من الناس يكره ملة إبراهيم وينصرف عنها إلى الشرك بالله ، إلا من امتهن نفسه ، واستخف بها وظلمها بسوء رأيه حيث ترك طريق الحق إلى طريق الضلالة .يقال رغب في كذا إذا أراده ، ورغب عن كذا إذا كرهه وانصرفت عنه نفسه والملة في الأصل الطريقة ، وغلب إطلاقها على أصول الدين من حيث إن صاحبها يصل عن طريقها إلى دار السلام وسفه نفسه امتهنا واستخف بها .ثم بين الله - تعالى - منزلة نبيه إبراهيم - عليه السلام - وخطأ من يرغب عن طريقته المثلى فقال تعالى : ( وَلَقَدِ اصطفيناه فِي الدنيا وَإِنَّهُ فِي الآخرة لَمِنَ الصالحين ) أي : ولقد اخترناه للرسالة وهداية الناس وإرشادهم في الدنيا ، وإنه في الآخرة لمن الصالحين المستقيمين على الطريقة المثلى . فمن يرغب عن ملة من هذا شأنه إلى غيرها من طرق الضلال لا يماثله أحد في سفهه وسوء رأيه .

وَمَنْ يَرْغَبُ عَنْ مِلَّةِ إِبْرَاهِيمَالْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { وَمَنْ يَرْغَب عَنْ مِلَّة إبْرَاهِيم } يَعْنِي تَعَالَى ذِكْره بِقَوْلِهِ : { وَمَنْ يَرْغَب عَنْ مِلَّة إبْرَاهِيم } وَأَيّ النَّاس يَزْهَد فِي مِلَّة إبْرَاهِيم وَيَتْرُكهَا رَغْبَة عَنْهَا إلَى غَيْرهَا . وَإِنَّمَا عَنَى اللَّه بِذَلِكَ الْيَهُود وَالنَّصَارَى لِاخْتِيَارِهِمْ مَا اخْتَارُوا مِنْ الْيَهُودِيَّة وَالنَّصْرَانِيَّة عَلَى الْإِسْلَام ; لِأَنَّ مِلَّة إبْرَاهِيم هِيَ الْحَنِيفِيَّة الْمُسْلِمَة , كَمَا قَالَ تَعَالَى ذِكْره : { مَا كَانَ إبْرَاهِيم يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَكِنْ كَانَ حَنِيفًا مُسْلِمًا } 3 67 فَقَالَ تَعَالَى ذِكْره لَهُمْ : وَمَنْ يَزْهَد عَنْ مِلَّة إبْرَاهِيم الْحَنِيفِيَّة الْمُسْلِمَة إلَّا مَنْ سَفِهَ نَفْسه . كَمَا : 1719 - حَدَّثَنَا بِشْر بْن مُعَاذ , قَالَ : ثنا يَزِيد , قَالَ : ثنا سَعِيد , عَنْ قَتَادَة قَوْله : { وَمَنْ يَرْغَب عَنْ مِلَّة إبْرَاهِيم إلَّا مَنْ سَفِهَ نَفْسه } رَغِبَ عَنْ مِلَّته الْيَهُود وَالنَّصَارَى , وَاِتَّخَذُوا الْيَهُودِيَّة وَالنَّصْرَانِيَّة بِدْعَة لَيْسَتْ مِنْ اللَّه , وَتَرَكُوا مِلَّة إبْرَاهِيم - يَعْنِي الْإِسْلَام - حَنِيفًا , كَذَلِكَ بَعَثَ اللَّه نَبِيّه مُحَمَّدًا صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ بِمِلَّةِ إبْرَاهِيم . 1720 - حُدِّثْت عَنْ عَمَّار , قَالَ : ثنا ابْن أَبِي جَعْفَر , عَنْ أَبِيهِ , عَنْ الرَّبِيع فِي قَوْله : { وَمَنْ يَرْغَب عَنْ مِلَّة إبْرَاهِيم إلَّا مَنْ سَفِهَ نَفْسه } قَالَ : رَغِبَتْ الْيَهُود وَالنَّصَارَى عَنْ مِلَّة إبْرَاهِيم وَابْتَدَعُوا الْيَهُودِيَّة وَالنَّصْرَانِيَّة وَلَيْسَتْ مِنْ اللَّه , وَتَرَكُوا مِلَّة إبْرَاهِيم الْإِسْلَام .إِلَّا مَنْ سَفِهَ نَفْسَهُالْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { إلَّا مَنْ سَفِهَ نَفْسه } . يَعْنِي تَعَالَى ذِكْره بِقَوْلِهِ : { إلَّا مَنْ سَفِهَ نَفْسه } إلَّا مَنْ سَفِهَتْ نَفْسه , وَقَدْ بَيَّنَّا فِيمَا مَضَى أَنَّ مَعْنَى السَّفَه : الْجَهْل . فَمَعْنَى الْكَلَام : وَمَا يَرْغَب عَنْ مِلَّة إبْرَاهِيم الْحَنِيفِيَّة إلَّا سَفِيه جَاهِل بِمَوْضِعِ حَظّ نَفْسه فِيمَا يَنْفَعهَا وَيَضُرّهَا فِي مُعَادهَا . كَمَا : 1721 - حَدَّثَنِي يُونُس , قَالَ : أَخْبَرَنَا ابْن وَهْب , قَالَ : قَالَ ابْن زَيْد فِي قَوْله : { إلَّا مَنْ سَفِهَ نَفْسه } قَالَ : إلَّا مَنْ أَخْطَأَ حَظّه . وَإِنَّمَا نُصِبَ " النَّفْس " عَلَى مَعْنَى الْمُفَسَّر ; ذَلِكَ أَنَّ السَّفَه فِي الْأَصْل لِلنَّفْسِ , فَلَمَّا نُقِلَ إلَى " مَنْ " نُصِبَتْ " النَّفْس " بِمَعْنَى التَّفْسِير , كَمَا يُقَال : هُوَ أَوْسَعكُمْ دَارًا , فَتَدْخُل " الدَّار " فِي الْكَلَام عَلَى أَنَّ السِّعَة فِيهِ لَا فِي الرَّجُل . فَكَذَلِكَ النَّفْس أُدْخِلَتْ , لِأَنَّ السَّفَه لِلنَّفْسِ لَا ل " مَنْ " ; وَلِذَلِكَ لَمْ يَجُزْ أَنْ يُقَال سَفِهَ أَخُوك , وَإِنَّمَا جَازَ أَنْ يُفَسَّر بِالنَّفْسِ وَهِيَ مُضَافَة إلَى مَعْرِفَة لِأَنَّهَا فِي تَأْوِيل نَكِرَة . وَقَالَ بَعْض نَحْوِيِّي الْبَصْرَة : إنَّ قَوْله : { سَفِهَ نَفْسه } جَرَتْ مَجْرَى " سَفِهَ " إذَا كَانَ الْفِعْل غَيْر مُتَّعَد . وَإِنَّمَا عَدَّاهُ إلَى " نَفْسه " و " رَأْيه " وَأَشْبَاه ذَلِكَ مِمَّا هُوَ فِي الْمَعْنَى نَحْو سَفِهَ , إذَا هُوَ لَمْ يَتَعَدَّ . فَأَمَّا " غَبَنَ " و " خَسِرَ " فَقَدْ يَتَعَدَّى إلَى غَيْره , يُقَال : غَبَنَ خَمْسِينَ , وَخَسِرَ خَمْسِينَ .وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَاالْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { وَلَقَدْ اصْطَفَيْنَاهُ فِي الدُّنْيَا } . يَعْنِي تَعَالَى ذِكْره بِقَوْلِهِ : { وَلَقَدْ اصْطَفَيْنَاهُ فِي الدُّنْيَا } وَلَقَدْ اصْطَفَيْنَا إبْرَاهِيم , وَالْهَاء الَّتِي فِي قَوْله : { اصْطَفَيْنَاهُ } مِنْ ذِكْر إبْرَاهِيم . وَالِاصْطِفَاء : الِافْتِعَال مِنْ الصَّفْوَة , وَكَذَلِكَ اصْطَفَيْنَا افْتَعَلْنَا مِنْهُ , صُيِّرَتْ تَاؤُهَا طَاء لِقُرْبِ مَخْرَجهَا مِنْ مَخْرَج الصَّاد . وَيَعْنِي بِقَوْلِهِ : { اصْطَفَيْنَاهُ } اخْتَرْنَاهُ وَاجْتَبَيْنَاهُ لِلْخِلَّةِ , وَنَصِيرهُ فِي الدُّنْيَا لِمَنْ بَعْده إمَامًا . وَهَذَا خَبَر مِنْ اللَّه تَعَالَى ذِكْره عَنْ أَنَّ مَنْ خَالَفَ إبْرَاهِيم فِيمَا سَنَّ لِمَنْ بَعْده فَهُوَ لِلَّهِ مُخَالِف , وَإِعْلَام مِنْهُ خَلْقه أَنَّ مَنْ خَالَفَ مَا جَاءَ بِهِ مُحَمَّد صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ فَهُوَ لِإِبْرَاهِيم مُخَالِف ; وَذَلِكَ أَنَّ اللَّه تَعَالَى ذِكْره أَخْبَرَ أَنَّهُ اصْطَفَاهُ لِخِلَّتِهِ , وَجَعَلَهُ لِلنَّاسِ إمَامًا , وَأَخْبَرَ أَنَّ دِينه كَانَ الْحَنِيفِيَّة الْمُسْلِمَة . فَفِي ذَلِكَ أَوْضَح الْبَيَان مِنْ اللَّه تَعَالَى ذِكْره عَنْ أَنَّ مَنْ خَالَفَهُ فَهُوَ لِلَّهِ عَدُوّ لِمُخَالَفَتِهِ الْإِمَام الَّذِي نَصَبَهُ اللَّه لِعِبَادِهِ .وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَالْقَوْل فِي تَأْوِيل قَوْله تَعَالَى : { وَإِنَّهُ فِي الْآخِرَة لَمِنْ الصَّالِحِينَ } . يَعْنِي تَعَالَى ذِكْره بِقَوْلِهِ : { وَإِنَّهُ فِي الْآخِرَة لَمِنْ الصَّالِحِينَ } وَإِنَّ إبْرَاهِيم فِي الدَّار الْآخِرَة لَمِنْ الصَّالِحِينَ . وَالصَّالِح مِنْ بَنِي آدَم هُوَ الْمُؤَدِّي حُقُوق اللَّه عَلَيْهِ . فَأَخْبَرَ تَعَالَى ذِكْره عَنْ إبْرَاهِيم خَلِيله أَنَّهُ فِي الدُّنْيَا لَهُ صَفِيّ , وَفِي الْآخِرَة وَلِيّ , وَإِنَّهُ وَارِد مَوَارِد أَوْلِيَائِهِ الْمُوفِينَ بِعَهْدِهِ .

قوله تعالى: {ومن يرغب عن ملة إبراهيم} وذلك أن عبد الله بن سلام دعا ابني أخيه سلمة ومهاجراً إلى الإسلام فقال لهما: قد علمتما أن الله عز وجل قال في التوراة: إني باعث من ولد إسماعيل نبياً اسمه أحمد فمن آمن به فقد اهتدى ومن لم يؤمن فهو ملعون، فأسلم سلمة وأبى مهاجر أن يسلم فأنزل الله عز وجل {من يرغب عن ملة إبراهيم} أي يترك دينه وشريعته يقال رغب في الشيء إذا أراده، ورغب عنه إذا تركه.وقوله (من) لفظه استفهام معناه التقريع والتوبيخ يعني: ما يرغب عن ملة إبراهيم.{إلا من سفه نفسه} قال ابن عباس: "من خسر نفسه"، وقال الكلبي: "ضل من قبل نفسه"، وقال أبو عبيدة: "أهلك نفسه"، وقال ابن كيسان والزجاج: "معناه جهل نفسه والسفاهة: الجهل وضعف الرأي: وكل سفيه جاهل"، وذلك أن من عبد غيرالله فقد جهل نفسه لأنه لم يعرف أن الله خلقها، وقد جاء: ((من عرف نفسه عرف ربه)).وفي الأخبار: (( إن الله تعالى أوحى إلى داود اعرف نفسك واعرفني، فقال: يارب كيف أعرف نفسي؟ وكيف أعرفك؟ فأوحى الله تعالى اعرف نفسك بالضعف والعجز والفناء، واعرفني بالقوة والقدرة والبقاء)).وقال الأخفش:"معناه سفه في نفسه"، ونفسه على هذا القول نصب بنزع حرف الصفة وقال الفراء: نصب على التفسير، وكان الأصل سفهت نفسه فلما أضاف الفعل إلى صاحبها خرجت النفس المفسرة ليعلم موضع السفه، كما يقال: ضقت به ذرعاً، أي ضاق ذرعي به.{ولقد اصطفيناه في الدنيا} اخترناه في الدنيا.{وإنه في الآخرة لمن الصالحين} يعني مع الأنبياء في الجنة، وقال الحسين بن الفضل: "فيه تقديم وتأخير، تقديره ولقد اصطفيناه في الدنيا والآخرة وإنه لمن الصالحين".

موقع هاته الآيات من سوابقها موقع النتيجة بعد الدليل ، فإنه لما بين فضائل إبراهيم من قوله : { وإذ ابتلى } [ البقرة : 124 ] إلى هنا علم أن صاحب هاته الفضائل لا يعدل عن دينه والاقتداء به إلا سفيه العقل أفن الرأي ، فمقتضى الظاهر أن تعطف على سوابقها بالفاء وإنما عدل من الفاء إلى الواو ليكون مدلول هذه الجملة مستقلاً بنفسه في تكميل التنويه بشأن إبراهيم وفي أن هذا الحكم حقيق بملة إبراهيم من كل جهة لا من خصوص ما حكي عنه في الآيات السالفة وفي التعريض بالذين حادوا عن الدين الذي جاء متضمناً لملة إبراهيم ، والدلالة عن التفريع لا تفوت لأن وقوع الجملة بعد سوابقها متضمنة هذا المعنى دليل على أنها نتيجة لما تقدم كما تقول أحسن فلان تدبير المهم وهو رجل حكيم ولا تحتاج إلى أن تقول فهو رجل حكيم .والاستفهام للإنكار والاستبعاد ، واستعماله في الإنكار قد يكون مع جواز إرادة قصد الاستفهام فيكون كناية ، وقد يكون مع عدم جواز إرادة معنى الاستفهام فيكون مجازاً في الإنكار ويكون معناه معنى النفي ، والأظهر أنه هنا من قبيل الكناية فإن الإعراض عن ملة إبراهيم مع العلم بفضلها ووضوحها أمر منكر مستبعد . ولما كان شأن المنكر المستبعد أن يسأل عن فاعله استعمل الاستفهام في ملزومه وهو الإنكار والاستبعاد على وجه الكناية مع أنه لو سئل عن هذا المعرض لكان السؤال وجيهاً ، والاستثناء قرينة عن إرادة النفي واستعمال اللفظ في معنيين كنائيين ، أو ترشيح للمعنى الكنائي وهما الإنكار . والاستفهام لا يجيء فيه ما قالوا في استعمال اللفظ المشترك في معنييه واستعمال اللفظ في حقيقته ومجازه أو في مجازيه لأن الدلالة على المعنى الكنائي بطريق العقل بخلاف الدلالة على المعنيين الموضوع لهما الحقيقي وعلى المعنى الحقيقي والمجازي إذ الذين رأوا ذلك منعوا بعلة أن قصد الدلالة باللفظ على أحد المعنيين يقتضي عدم الدلالة به على الآخر لأنه لفظ واحد فإذا دل على معنى تمت دلالته وأن الدلالة على المعنيين المجازيين دلالة باللفظ على أحد المعنيين فتقضى أنه نقل من مدلوله الحقيقي إلى مدلول مجازي وذلك يقتضي عدم الدلالة به على غيره لأنه لفظ واحد ، وقد أبطلنا ذلك في المقدمة التاسعة ، أما المعنى الكنائي فالدلالة عليه عقلية سواء بقي اللفظ دالاً على معناه الحقيقي أم تعطلت دلالته عليه . ولك أن تجعل استعمال الاستفهام في معنى الإنكار مجازاً بعلاقة اللزوم كما تكرر في كل كناية لم يرد فيها المعنى الأصلي وهو أظهر لأنه مجاز مشهور حتى صار حقيقة عرفية فقال النحاة : الاستفهام الإنكاري نفي ولذا يجيء بعده الاستثناء ، والتحقيق أنه لايطرد أن يكون بمعنى النفي ولكنه يكثر فيه ذلك لأن شأن الشيء المنكر بأن يكون معدوماً ولهذا فالاستثناء هنا يصح أن يكون استثناء من كلام دل عليه الاستفهام كأنَّ مجيباً أجاب السائل بقوله : «لا يرغب عنها إلا من سفه نفسه .والرغبة طلب أمر محبوب ، فحق فعلها أن يتعدى بفي وقد يعدى بعن إذا ضمن معنى العدول عن أمر وكثر هذا التضمين في الكلام حتى صار منسياً .والملة الدين وتقدم بيانها عند قوله تعالى : { ولن ترضى عنك اليهود ولا النصارى حتي تتبع ملتهم } [ البقرة : 120 ] .وسفه بمعنى استخف لأن السفاهة خفة العقل واضطرابه يقال تسفهه استخفه قال ذو الرمة :مَشَيْن كما اهتزت رماحٌ تسفَّهَتْ ... أَعاليَها مَرُّ الرياح النَّوَاسمومنه السفاهة في الفعل وهو ارتكاب أفعال لا يرضى بها أهل المروءة . والسفه في المال وهو إضاعته وقلة المبالاة به وسوء تنميته . وسفهه بمعنى استخفه وأهانه لأن الاستخفاف ينشأ عنه الإهانة وسفه صار سفيهاً وقد تضم الفاء في هذا .وانتصاب { نفسه } إما على المفعول به أي أهملها واستخفها ولم يبال بإضاعتها دنيا وأخرى ويجوز انتصابه على التمييز المحول عن الفاعل وأصله سَفِهَتْ نفسُه أي خفت وطاشت فحُوِّل الإسنادُ إلى صاحب النفس على طريقة المجاز العقلي للملابسة قصداً للمبالغة وهي أن السفاهة سرت من النفس إلى صاحبها من شدة تمكنها بنفسه حتى صارت صفة لجثمانه ، ثم انتصب الفاعل على التمييز تفسيراً لذلك الإبهام في الإسناد المجازي ، ولا يعكر عليه مجيء التمييز معرفةً بالإضافة لأن تنكير التمييز أغلبي .والمقصود من قوله : { ومن يرغب عن ملة إبراهيم إلا من سفه نفسه } تسفيه المشركين في إعراضهم عن دعوة الإسلام بعد أن بين لهم الرسول صلى الله عليه وسلم أن الإسلام مُقام على أساس الحنيفية وهي معروفة عندهم بأنها ملة إبراهيم قال تعالى : { ثم أوحينا إليك أَننِ اتَّبع ملةَ إبراهيم حنيفاً } [ النحل : 123 ] وقال في الآية السابقة { ربنا واجعلنا مُسْلِمَيْننِ لك ومن ذريتنا أُمَّةً مُسْلِمةً لك } [ البقرة : 128 ] وقال : { وأوْصَى بها إبراهيم بنيه ويعقوبُ } [ البقرة : 132 ] إلى قوله : { فلا تَمُوتُنَّ إلا وأنتم مسلمون } [ البقرة : 132 ] .وجملة { ولقد اصطفيناه } معطوفة على الجمل التي قبلها الدالة على رفعة درجة إبراهيم عند الله تعالى إذ جعله للناس إماماً وضمن له النبوءة في ذريته وأَمَرَهُ ببناء مسجد لتوحيده واستجاب له دعواته .وقد دلت تلك الجمل على اختيار الله إياه فلا جرم أعقبت بعطف هذه الجملة عليها لأنها جامعة لفذلكتها وزائدة بذكر أنه سيكون في الآخرة من الصالحين . واللام جواب قسم محذوف وفي ذلك اهتمام بتقرير اصطفائه وصلاحه في الآخرة .ولأجل الاهتمام بهذا الخبر الأخير أكد بقوله : { وإنه في الآخرة لمن الصالحين } فقوله : { وإنه في الآخرة إلى آخره اعتراض بين جملة اصطفيناه } وبين الظرف وهو قوله : { إذْ قال له ربه أَسلم } ، إذ هو ظرف لاصطفيناه وما عطف عليه ، قصد من هذه الظرفية التخلُّص إلى منقبة أخرى ، لأن ذلك الوقت هو دليل اصطفائه حيث خاطبه الله بوحي وأمره بما تضمنه قوله { أسْلِم } من معانٍ جماعها التوحيدُ والبراءةُ من الحول والقوة وإخلاصُ الطاعة ، وهو أيضاً وقتُ ظهور أن الله أراد إصلاح حاله في الآخرة إذ كلٌّ مُيسَّر لما خلق له .

أي: ما يرغب { عَنْ مِلَّةِ إِبْرَاهِيمَ } بعد ما عرف من فضله { إِلَّا مَنْ سَفِهَ نَفْسَهُ } أي: جهلها وامتهنها, ورضي لها بالدون, وباعها بصفقة المغبون، كما أنه لا أرشد وأكمل, ممن رغب في ملة إبراهيم، ثم أخبر عن حالته في الدنيا والآخرة فقال: { وَلَقَدِ اصْطَفَيْنَاهُ فِي الدُّنْيَا } أي: اخترناه ووفقناه للأعمال, التي صار بها من المصطفين الأخيار. { وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ } الذين لهم أعلى الدرجات.

قوله تعالى : ومن يرغب عن ملة إبراهيم إلا من سفه نفسه ولقد اصطفيناه في الدنيا وإنه في الآخرة لمن الصالحين قوله تعالى : ومن يرغب عن ملة إبراهيم إلا من سفه نفسه من استفهام في موضع رفع بالابتداء ، ويرغب صلة من . إلا من سفه نفسه في موضع الخبر . وهو تقريع وتوبيخ وقع فيه معنى النفي ، أي وما يرغب ، قاله النحاس . والمعنى : يزهد فيها وينأى بنفسه عنها ، أي عن الملة وهي الدين والشرع . إلا من سفه نفسه قال قتادة : هم اليهود والنصارى ، رغبوا عن ملة إبراهيم واتخذوا اليهودية والنصرانية بدعة ليست من الله تعالى . قال الزجاج : سفه بمعنى جهل ، أي جهل أمر نفسه فلم يفكر فيها . وقال أبو عبيدة : المعنى أهلك نفسه . وحكى ثعلب والمبرد أن سفه بكسر الفاء يتعدى كسفه بفتح الفاء وشدها . وحكي عن أبي الخطاب ويونس أنها لغة . وقال الأخفش : سفه نفسه أي فعل بها من السفه ما صار به سفيها . وعنه أيضا هي لغة بمعنى سفه ، حكاه المهدوي ، والأول ذكره الماوردي . فأما سفه بضم الفاء فلا يتعدى ، قاله المبرد وثعلب . وحكى الكسائي عن الأخفش أن المعنى جهل في نفسه ، فحذفت " في " فانتصب . قال الأخفش : ومثله عقدة النكاح ، أي على عقدة النكاح . وهذا يجري على مذهب سيبويه فيما حكاه من قولهم : ضرب فلان الظهر والبطن ، أي في الظهر والبطن . الفراء : هو تمييز . قال ابن بحر : معناه جهل نفسه وما فيها من الدلالات والآيات الدالة على أن لها صانعا ليس كمثله شيء ، فيعلم به توحيد الله وقدرته .قلت : وهذا هو معنى قول الزجاج فيفكر في نفسه من يدين يبطش بهما ، ورجلين يمشي عليهما ، وعين يبصر بها ، وأذن يسمع بها ، ولسان ينطق به ، وأضراس تنبت له عند غناه عن الرضاع وحاجته إلى الغذاء ليطحن بها الطعام ، ومعدة أعدت لطبخ الغذاء ، وكبد يصعد إليها صفوه ، وعروق ومعابر ينفذ فيها إلى الأطراف ، وأمعاء يرسب إليها ثفل الغذاء ويبرز من أسفل البدن ، فيستدل بهذا على أن له خالقا قادرا عليما حكيما ، وهذا معنى قوله تعالى : [ ص: 126 ] وفي أنفسكم أفلا تبصرون . أشار إلى هذا الخطابي رحمه الله تعالى . وسيأتي له مزيد بيان في سورة " والذاريات " إن شاء الله تعالى .وقد استدل بهذه الآية من قال : إن شريعة إبراهيم شريعة لنا إلا ما نسخ منها وهذا كقوله : ملة أبيكم إبراهيم أن اتبع ملة إبراهيم . وسيأتي بيانه .قوله تعالى : ولقد اصطفيناه في الدنيا أي اخترناه للرسالة فجعلناه صافيا من الأدناس والأصل في اصطفيناه اصتفيناه ، أبدلت التاء طاء لتناسبها مع الصاد في الإطباق . واللفظ مشتق من الصفوة ، ومعناه تخير الأصفى .قوله تعالى : وإنه في الآخرة لمن الصالحين ، الصالح في الآخرة هو الفائز . ثم قيل : كيف جاز تقديم في الآخرة وهو داخل في الصلة ، قال النحاس : فالجواب أنه ليس التقدير إنه لمن الصالحين في الآخرة ، فتكون الصلة قد تقدمت ، ولأهل العربية فيه ثلاثة أقوال : منها أن يكون المعنى وإنه صالح في الآخرة ، ثم حذف . وقيل : في الآخرة متعلق بمصدر محذوف ، أي صلاحه في الآخرة . والقول الثالث : أن الصالحين ليس بمعنى الذين صلحوا ; ولكنه اسم قائم بنفسه ، كما يقال الرجل والغلام .قلت : وقول رابع أن المعنى وإنه في عمل الآخرة لمن الصالحين ، فالكلام على حذف مضاف . وقال الحسين بن الفضل : في الكلام تقديم وتأخير ، مجازه : ولقد اصطفيناه في الدنيا والآخرة وإنه لمن الصالحين . وروى حجاج بن حجاج - وهو حجاج الأسود ، وهو أيضا حجاج الأحول المعروف بزق العسل - قال : سمعت معاوية بن قرة يقول : اللهم إن الصالحين أنت أصلحتهم ورزقتهم أن عملوا بطاعتك فرضيت عنهم ، اللهم كما أصلحتهم فأصلحنا ، وكما رزقتهم أن عملوا بطاعتك فرضيت عنهم فارزقنا أن نعمل بطاعتك ، وارض عنا .

The message taught by the Prophet Muhammad was exactly the same as had been taught by Abraham. But those People of the Book, who prided themselves on being followers of Abraham, led the opposition against the Prophet. Why did they act in this manner? The reason was that the religion that the Prophet taught, and which Abraham had taught before him, was the religion of Islam. Now, Islam means total submission to God, and it was this religion that Abraham handed down to his offspring. But the religion that the People of the Book practised had nothing to do with total submission to God. Having lapsed into permissiveness and, unwilling to change this lifestyle, they had allowed their religion to degenerate into a series of hollow rituals, which they fondly believed would make it easy for them to enter paradise. In the religion that the Prophet Muhammad taught, however, one could gain salvation only by virtue of one’s actions. The People of the Book, for their part, thought that their affiliation to a nation of saints and prophets would be sufficient to earn them redemption. There was a world of difference then between Islam, the true religion of Abraham, and the religion that the People of the Book practised and attributed to him. True religion means acceptance of divine guidance, as revealed to man through the prophets, whereas the religion practised by the People of the Book was based on their own national legacy, a collection of national traditions, which had accumulated over generations.

The earlier verses have defined the basic principles of the religion of Sayyidna Ibrahim (علیہ السلام) ، called upon men to follow it, and warned them against the dangers involved in turning away from it. They have also refuted the claims of the Jews and the Christians to be the followers of this religion, while indicating Islam as the only religion which is now faithful to the Abrahamic Tradition, and which has, in its essentials, been the religion common to all the prophets. The present verses show the solicitude of the prophets (علیہم السلام) in giving religious and spiritual instruction and guidance to their descendants. The Ibrahimic Way Verse 130 speaks of the superiority of the religion of Sayyidna Ibrahim (علیہ السلام) ، from which arises his own spiritual station and glory in this world and in the other. This being so, anyone who turns away from this religion only displays his own stupidity.37 Anyhow, the point is that only he can turn away from this religion who does not possess any understanding, or has totally lost it, for this alone is the religion of "Nature", and no one can deny it so long as his "nature", in the essential and integral sense of the word, remains intact. The superiority of this religion is shown by the simple fact that Allah conferred a special honour on Sayyidna Ibrahim (علیہ السلام) in this world and in the next on account of this very religion. As for the honour and greatness he received in this world, everyone knows how Namrud نمرود (Nimrod) with all his might failed to impress him, how he accepted gladly to be thrown into the fire rather than give up the worship of the One God, and how the Lord of the worlds changed the fire into a garden for him, so that believers and non-believers alike finally came to recognize his uprightness and his unalloyed faith. The associators of Arabia were, after all, his progeny, and had , in spite of their idol-worship, always continued to hold him in great esteem, and even claimed to be his followers. Certain remnants of his religion were still present among them, though somewhat distorted by their ignorance - for example, the Hajj, the annual sacrifice of animals, hospitality etc. These are the manifestations of the special divine grace which had designated "the Friend of Allah" (Khalilullah خلیل اللہ ) as the 'Imam' of people. (2:124) So much for his greatness in this world. As to the next, Verse 130 has announced the exalted station Allah has granted him in the Hereafter. 37. Let us note that the relevant phrase in the Arabic text of this verse can be translated into English in three ways: (a) Such a man is stupid in himself (b) he has besotted himself, and allowed himself to become stupid (c) he is ignorant of his own self.

(And who forsaketh the religion of Abraham) renounces the Religion of Abraham and his practices (save him who befooleth himself?) has ruined himself, lost his mind or is foolish? (Verily We chose him) i.e. Abraham (in the world) by taking him as a friend; as it is said this means: We have chosen him in this world by bestowing upon him prophethood, Islam and goodly offspring, (and lo! In the Hereafter he is among the righteous ones) with his forefathers, the messengers, in Paradise.

Who therefore meaning ‘none’ shrinks from the religion of Abraham abandoning it except he who fools himself? that is to say either the one who ignores that his soul has been created for God and that it is obliged to worship Him or the one who treats it with frivolity and degrades it. Indeed We chose him We elected him in this world for prophethood and friendship and in the Hereafter he shall be among the righteous those of the high stations al-darajāt al-‘ulā cf. Q. 2075.