Foreword

In the name of Allah, the Most Gracious, the Most Merciful.

The Qur’anic narrative of Prophet Abraham (Ibrahim, a.s.) provides a profound foundation for understanding key Islamic concepts such as monotheism (tawḥīd), devotion, divine leadership (imāmah), and the sanctity of holy spaces. In verses 2:124–126, the Qur’an captures Abraham’s unique spiritual journey, his unwavering commitment to God, and the establishment of Mecca as a sacred sanctuary. Through the exegesis of Ayatollah Jawādī Āmulī in Tafsir al-Tasnim, we delve deeply into these verses, which reveal not only the personal trials and triumphs of Abraham but also the theological and ethical principles that form the core of Islamic thought.

This foreword endeavors to encapsulate the rich insights from Ayatollah Jawādī Āmulī’s interpretation, highlighting the themes of imāmah, security, sustenance, and the Abrahamic legacy of monotheism, which have laid the foundation for an enduring spiritual and social system.

Imāmah as a Divine Appointment (Verse 2:124)

Verse 2:124 introduces imāmah as a divinely appointed status and represents a climactic point in Abraham’s journey of faith and devotion. The verse reads:

“And when his Lord tested Abraham with certain words, and he fulfilled them, He said, ‘Indeed I will make you an imam for the people.’ He said, ‘And from among my descendants?’ He said, ‘My covenant does not extend to the wrongdoers.’”

Here, imāmah is presented as a reward for passing divine tests, an honor that requires not only faith but also a high level of moral and ethical purity. Ayatollah Jawādī Āmulī notes that Abraham’s station as an imam came only after he demonstrated steadfastness through a series of rigorous trials, symbolizing that true spiritual leadership requires complete submission to God and adherence to His commandments. Abraham’s supplication for his descendants to inherit this role, and God’s response excluding “wrongdoers,” conveys a timeless principle that spiritual leadership must be rooted in righteousness.

According to Tafsir al-Tasnim, the phrase “My covenant does not extend to the wrongdoers” implies that imāmah is conditioned upon moral integrity. This condition ensures that leadership remains in the hands of those who embody justice and virtue. Ayatollah Jawādī Āmulī emphasizes that this establishes a fundamental criterion for leadership in Islam—imāmah must be conferred only upon those who are free from injustice and moral failings, thereby preserving the purity of divine guidance.

The Role of the Ahl al-Bayt as the Inheritors of Imāmah

Ayatollah Jawādī Āmulī’s exegesis extends the implications of imāmah in verse 2:124 to the Ahl al-Bayt, the family of the Prophet Muhammad (s.a.w.), as the rightful inheritors of Abrahamic leadership. The Ahl al-Bayt are regarded as the purest exemplars of faith and moral character, embodying the virtues that were prerequisites for Abraham’s imāmah. In this interpretation, imāmah is not merely a hereditary title; rather, it is a divine trust that requires purity of heart and purpose, rooted in both spiritual and ethical excellence.

In highlighting the Ahl al-Bayt as the inheritors of imāmah, Ayatollah Jawādī Āmulī draws attention to the role of the imam as a model for Islamic governance and ethical stewardship. The Ahl al-Bayt, through their adherence to the Qur’anic teachings and embodiment of prophetic values, serve as the continuation of Abrahamic leadership, preserving the legacy of divine guidance across generations. This connection emphasizes imāmah as a covenant of spiritual and societal responsibility, central to both individual guidance and the establishment of a just society.

The Comprehensive Vision for Monotheism and Society (Verses 2:125–126)

Following the establishment of imāmah, verses 2:125–126 shift focus to Abraham’s supplications for the sanctity, security, and prosperity of Mecca, encapsulating a broader vision for a monotheistic society. These verses read:

“And [mention] when We made the House a place of return for the people and [a place of] security. And take, [O believers], from the standing place of Abraham a place of prayer. And We charged Abraham and Ishmael, [saying], ‘Purify My House for those who perform ṭawāf, those who are staying [there] for worship, and those who bow and prostrate.’ And [mention] when Abraham said, ‘My Lord, make this a secure city and provide its people with fruits—whoever of them believes in Allah and the Last Day.’ Allah said, ‘And whoever disbelieves—I will grant him enjoyment for a little; then I will force him to the punishment of the Fire, and wretched is the destination.’”

In these verses, we see Abraham as a figure of holistic leadership, concerned not only with spiritual guidance but also with social stability, economic prosperity, and the well-being of his community. His supplication for Mecca reflects his desire to establish a sanctuary that embodies tawḥīd and attracts people from diverse backgrounds to a shared center of faith.

Ayatollah Jawādī Āmulī interprets Abraham’s prayers as a comprehensive expression of monotheistic vision, encompassing both the spiritual and material needs of his community. The request for security (amān) and sustenance underscores the belief that a prosperous society grounded in tawḥīd requires both peace and provision. In this context, Mecca is envisioned as a sacred city where people are united in worship and mutual respect, transcending cultural and geographical divisions. This inclusive vision is seen as foundational to the development of a monotheistic civilization centered around the Kaʿba.

Security, Sustenance, and the Symbolism of Mecca as the Mother of Cities

Abraham’s supplication for security and provision for the people of Mecca demonstrates his concern for creating a stable environment where monotheism can flourish. Ayatollah Jawādī Āmulī points out that for a city to become the Umm al-Qurā (Mother of Cities), it must ensure not only the safety of its residents but also the safe passage of travelers and the flow of goods from distant lands. Mecca’s establishment as a secure sanctuary, where diverse fruits and resources from around the world converge, reflects the city’s role as a hub of both spiritual and economic vitality.

Ayatollah Jawādī Āmulī elaborates that Mecca, with the Kaʿba as its heart, is not only a place of worship but also a center for social unity, ethical values, and economic exchange. This multi-dimensional aspect of Mecca, combining the sacred with the socio-economic, is integral to its role as the focal point of tawḥīd and Islamic unity. Abraham’s vision for Mecca thus encompasses a holistic framework for Islamic civilization—rooted in monotheism, secured by divine blessing, and sustained by human cooperation.

The Moral Responsibility of Leadership and the Exclusion of Wrongdoers

The criterion of excluding “wrongdoers” from imāmah, as seen in verse 2:124, carries forward into verses 2:125–126, where Abraham’s supplication is focused on those “who believe in God and the Last Day.” This exclusion highlights the importance of moral integrity in both leadership and society, where blessings are sought specifically for the faithful. Ayatollah Jawādī Āmulī notes that while Abraham’s prayer is for the believers, God’s response allows limited sustenance even to disbelievers, illustrating divine mercy but also marking a distinction in the hereafter between believers and disbelievers.

This principle reflects a broader theme in Islamic ethics—that divine favor and guidance are aligned with moral responsibility. The role of an imam, as a spiritual and social leader, must be grounded in ethical integrity, and any deviation from righteousness disqualifies individuals from this position. This exclusion of wrongdoers reinforces that imāmah is a role meant to preserve the purity of God’s message and protect the welfare of the community.

Conclusion

The appointment of Abraham as imam and his supplications for Mecca form a cohesive narrative that defines the essence of Islamic leadership, societal ethics, and monotheistic values. Through Ayatollah Jawādī Āmulī’s insightful exegesis in Tafsir al-Tasnim, we gain a deeper understanding of how these verses set a framework for leadership that is rooted in devotion, ethical conduct, and social responsibility. Abraham’s role as an imam represents a model of comprehensive leadership that integrates spiritual guidance with concern for the community’s material and moral well-being.

In The Story of Prophet Abraham Part 1, the commentary on verses 2:124–126 provides an enriched perspective on the legacy of Abraham. Ayatollah Jawādī Āmulī’s interpretation presents Abraham not only as a patriarch but as a leader whose vision for Mecca and tawḥīd transcends generations, shaping the ethical and theological foundations of Islam. Through this narrative, we are reminded that imāmah and the establishment of monotheistic society are both a divine trust and a human responsibility, requiring purity of faith, justice, and an unwavering commitment to the welfare of all. This exploration serves as a timeless reminder of the ideal of Islamic leadership and the enduring principles of tawḥīd that continue to guide believers worldwide.

Special Thanks

It is essential to recognize the dedication and skill of the translator, whose precision and attentiveness have preserved the depth and integrity of the original text. Rendering a complex theological and exegetical work from Arabic into English requires not only linguistic proficiency but also a deep understanding of Islamic scholarship and the nuances within Qur’anic exegesis. This translation has succeeded in capturing Ayatollah Jawadi Amuli’s detailed insights with accuracy and faithfulness, making these profound teachings accessible to an English-speaking audience while remaining close to the spirit of the original text. This careful translation ensures that readers can engage with the subtleties of Tafsir al-Tasnim and appreciate the wisdom contained in the life and teachings of Abraham (a.s.).