Detailed Exegesis

Idh: The word idh is an adverb in the accusative case. There are two prominent opinions about its usage and grammatical function:

First Opinion: Idh is thought to be linked to an implicit verb udhkur (“mention”), directed specifically at the Messenger of God (s.a.w.) or udhkurū (“mention,” in plural) when addressing the general public. This interpretation is supported by the fact that in various following verses, idh appears in the accusative case as a consequence of the omitted udhkur.

Second Opinion: Others believe that idh connects to the verb qāla (“he said”), which follows it in the text. This view is less favored by some scholars.

Among these, the first view is often preferred. This is because, across multiple instances, the usage of idh can be consistently explained by the presence of an unspoken udhkur.

In terms of what the phrase idh... attaches to, several possibilities are suggested:

1. It might link to Idh ibtalā (When [He] tested), which itself connects back to a previous phrase, Idh qāla rabbuka lil-malāʾikati (When your Lord said to the angels).(1)

2. Alternatively, it could connect to niʿmatī (My favor),(2) suggesting a reminiscence along the lines of “Remember My favor and My testing.” This view, however, is often considered specific to the narrative concerning the Children of Israel and may not apply universally.

Ibtilāʾ_:_ Ibtilāʾ is a derived verb from the root baliya, which signifies wear and tear. This connection arises because the intrinsic and accidental qualities of things often become evident after they are worn out. In this light, the process of testing is referred to as ibtilāʾ. The colloquial expression “I have worn out so-and-so” illustrates this concept well; it means that through prolonged association, the psychological traits of the person have become clear.

For instance, testing orphans before handing over their properties to them—“Wabtalū l-yatāmā... fa-in ānastum minhum rushdan fa-dfaʿū ilayhim amwālahum”(3)—involves gradually assigning them tasks to assess their maturity and capability in managing their assets. Thus, examination and testing are the implied meanings of ibtilāʾ, rather than its literal definition.

Similarly, the word iftinān and its derivatives are used in the context of testing. For example, in the verses “Awalā yarawna annahum yuftanūna fī kulli ʿāmin marratan aw marratayni”(4) and “Aḥasiba n-nāsu... wa-hum lā yuftanūna Wa-laqad fatannā lladhīna min qablihim.” The term fitna literally translates to melting, as in fatana dh-dhahaba bin-nār, which refers to the process of melting gold in fire to ascertain its purity or impurity.

It is important to recognize that the words ibtilāʾ and iftinān are sometimes used interchangeably, side by side, or one as the absolute object of the other in various contexts. This usage is evident in the Qur’anic verse: “Wa-nablūkum bi-sh-sharri wa-l-khayri fitnatan,”(5) illustrating how these terms can overlap in meaning yet retain distinct connotations.

Reminder:

1. To understand the nuanced difference between ibtilāʾ and another related term, balā’, consider the analogy with iqtidār (power) and qudra (ability). The term ibtilāʾ implies a deeper, more comprehensive testing process compared to balā’, which may reflect the significance of the tests faced by the Friend of the Merciful (a.s.). The choice of ibtilāʾ thus underscores the profound nature of the trials discussed.

2. Some lexicographers differentiate between balā yablū, which contains a wāw, and baliya yablā, characterized by a yāʾ. Both forms are recognized for conveying the concept of testing. The wāw form is associated with experiences and testing, while the yāʾ form, indicating wear and tear, has also been linked to testing. The discourse, however, primarily revolves around the yāʾ form.(6)

In the realm of Qur’anic lexicography, another group of experts, authors of significant works in this field, do not discuss the wāw form at all. They focus solely on the yāʾ form, attributing to it the ideas of gratitude-filled blessings (minaḥ) and patience-teaching trials (miḥan). They identify this root as central to understanding most of the verses related to balāʾ and ibtilāʾ.(7)

Ibrāhīm: The name Ibrāhīm is not originally Arabic. Its incorporation into Arabic involved several adaptations, with six variations noted in exegetical texts in prose form.(8) The most recognized adaptation translates Ibrāhīm as ab rāḥim, meaning “merciful father.” Positioning Ibrāhīm prior to rabbuhu in a sentence, apart from grammatically linking the object pronoun to the subject, serves to honor this revered figure. This placement highlights his esteemed status, an effect that would be lessened if the phrase were ordered as “Ibtalā Allāhu Ibrāhīma.”

Additionally, this syntactic choice may aim to draw the attention of the Children of Israel to Ibrāhīm (a.s.), emphasizing his pivotal role as their ancestral patriarch.

Bi-kalimāt (“with words”): The term “word” is distinguished by its “effectiveness” and “expressiveness,” serving as a medium to unveil the hidden and the conscience. In essence, words bring to light what is concealed in a person’s conscience, becoming manifest through speech. Building on this concept, potential beings, which act as divine signs revealing the unseen, are also described as words. This is exemplified in the verse: “Wa-law anna mā fī l-arḍi min shajaratin aqlāmun wa-l-baḥru yamudduhū min baʿdihī sabʿatu abḥurin mā nafidat kalimātu llāhi”.(9) Thus, the term “word” encompasses a broad spectrum, applicable to both meaningful utterances and tangible, external entities.

Li-n-nās (“for the people”): It serves to highlight that although Ibrāhīm is the Imām of the people, and they are his followers, the expression’s nuance differs based on its syntactic relationship. If li-n-nās relates to jaʿl (making), the letter lām also conveys a notion of bestowal. This implies that Ibrāhīm’s Imāmate was a special divine favor granted for the benefit of the people. However, if li-n-nās is tied to Imāmate and is intended to direct people’s attention or guide society, the notion of bestowal inferred from the letter lām does not apply.

Titles like Imāmate and wilāya (guardianship) inherently suggest affection, flexibility, and closeness—traits not typically associated with terms like sultan or ruler, which do not inherently convey affection or flexibility. Thus, if the letter lām connects to imāman (Imāmate), it retains its original meaning but also suggests an added dimension of affection and flexibility, characteristics inherent to Imāmate itself.

Imāman (“Imām”) denotes a model or leader in lexicons. For instance, a path that guides someone to their destination directly, without diversion, is termed an “Imām.” This is similar to how the Glorious God describes the highway from Hejaz to Syria, passing the ruins of the people of Lūṭ and the Companions of Aykah: “...wa-innahumā la-bi-imāmin mubīn.”(10) Moreover, the term Imām is also used for a plumb line, which helps determine the straightness of a wall.

Heavenly books are referred to as Imām in phrases like “wa-min qablihī kitābu Mūsā imāman wa-raḥmatan”(11) because they guide humans clearly and unambiguously, leading those who follow them to their ultimate goal. Likewise, a perfect human is described as an Imām because he embodies the knowledge of these books, and his way and tradition serve as a clear path guiding followers to their spiritual destination, as indicated by: “__wa-jaʿalnā minhum aʾimmatan yahdūna bi-amr__inā.”(12)

In the Qur’an, not only positive figures but also leaders of heresy and arrogance, who serve as models for the wicked, are termed “leaders of disbelief” (aʾimmat al-kufr): as seen in verses like “fa-qātilū aʾimmata l-kufri”(13) and “wa-jaʿalnāhum aʾimmatan yadʿūna ilā n-nāri.”(14) Similarly, the Preserved Tablet, or the Mother of the Book, which functions as the “general register” of the universe, is also considered an “Imām” of the external world. This is because the gradual process of creation is governed and directed by this divine ledger, as stated in “wa-kulla shayʾin aḥṣaynāhu fī imāmin mubīn.”(15)

This concept stems from the belief that the Glorious God first manifested as the “Writer” (Kātib) before being known as the “Creator” (Bāriʾ). The contents of this book were preordained by divine decree and destiny, reinforcing the idea in “mā aṣāba min muṣībatin fī l-arḍi wa-lā fī anfusikum illā fī kitābin min qabli an nabraʾahā.”(16)

Thus, the designation of “Imām” for diverse entities such as the highway, plumb line, heavenly book, Preserved Tablet, and the perfect human, illustrates the broad application of the term to instances that epitomize guidance and leadership in both literal and metaphorical senses, without necessitating conceptual interpretation.

Reminder:

1. Occasionally, the word Imām is explained as the plural of āmm (general), analogous to how qiyām and jiyāʿ are the plurals of qāʾim and jāʾiʿ respectively.(17) This explanation suits the verse “wa-jʿalnā lil-muttaqīna imāma__n” where the context implies a plural form. However, it does not provide a suitable explanation in scenarios where the addressee is singular, highlighting the complexity of its usage.

2. Similar to the word ilāh (god), Imām can also denote leaders of falsehood or unjust leaders. Nonetheless, when mentioned without contextual qualifiers, Imām typically evokes the image of a just leader, mirroring how the unqualified use of ilāh generally refers to the true God and rightful object of worship.

3. When used without specific context, Imām unequivocally signifies a just Imām. This term can encompass various roles like the Friday prayer leader or the congregational prayer leader. Yet, in absence of any contextual cues, it predominantly refers to a perfect, infallible human, whether a prophet or his successor. The suitability of applying the term Imām without qualification to figures other than a prophet or his successor invites careful consideration. Some scholars argue it might be inappropriate, likening it to the restricted application of the term ‘successor of the Prophet’ exclusively to an infallible Imām. It’s essential to recognize that contextual cues can be verbal, circumstantial, or based on external recognition. Thus, attributing the title of Imām to others, relying on these indications, is generally acceptable.

Dhurriyyatī (“my progeny”): The word dhurriyya means children, whether young or old, and it is used for both the singular and plural. Some have stated that this word is sometimes used for both fathers and children together, as in the verse: “wa-āyatun lahum annā ḥamalnā dhurriyyatahum”(18), meaning their fathers.(19) However, this usage has been reconsidered, and it has been clarified that what is meant by the word dhurriyya in this verse, as in other cases, is the children. The reason for shifting the focus from carrying themselves to carrying their children is to express affection, kindness, and tenderness.