The Greatness of Abraham’s (a.s.) Trial

The divine selection, choice, and testing of the great prophets and saints manifests through the purification of intellect, refinement of spirit, and the sacrifice of the self and what is most precious. This lofty process can be understood from various angles, some of which have been previously alluded to. Another subtle point is as follows:

The test is referred to as “words” (kalimāt) with the tanwīn of exaltation and magnification, highlighting its significance. This expression does not imply that God’s commands and prohibitions are merely conveyed through words and letters, as suggested by al-Qurṭubī. Many divine tests are delivered through verbal commands and prohibitions in the Wise Qur’an, yet they are not described as “words.” Rather, the term “word” has a unique usage, especially in significant matters related to the origin and return, indicating the importance of the materials of the test. Similarly, in the story of Adam, the Chosen One (a.s.), the phrase “receiving words” is used in relation to his repentance.

The iltifāt (sudden shift) from the third person to the second person plays a crucial role in explaining this sublime matter. Before completing the aforementioned “words” and passing the exhausting tests, Abraham, the Friend of the Merciful, was as if absent, not fully present in the divine audience. After successfully completing these tests, he passed through the critical period of divine selection, becoming worthy of witnessing the divine presence directly. At this moment, he was personally addressed with “Indeed, I will make you a leader for the people”, rather than “Indeed, We have made” or “Indeed, We will make.” The closer this expression is to the unity, oneness, and singularity of the Appointer, the greater the sign of Abraham’s exaltation and grandeur.

Thus, after completing these trials, Abraham donned the robe of imāma (leadership) over the mantle of khulla (friendship) and the garment of prophethood. The use of the term “completion” (itmām) in “So he fulfilled them completely” does not merely indicate obedience, but the full and perfected realization of his trials, signifying his pure and sincere servitude. The letter fa, denoting immediacy, highlights the promptness with which Abraham (a.s.) fulfilled these trials, emphasizing his sound heart and pure devotion to God.

Abraham’s trial with special words was unique, and its practical completion was preceded by an intellectual completion, which then led to his appointment to imāma (leadership). The difference between the trial of the perfect human with words and the trial of the angels with names lies in the outcome: in the trial of the angels, their response was marked by inability, “Glory be to You! We have no knowledge” [2:32]. In contrast, Abraham’s trial was characterized by strength, encapsulated in his expression, “Sufficient for me is His knowledge of my condition instead of my asking.”(31) It was also infused with divine insight, as seen in “O fire, be cool and safe for Abraham” [21:69], even in the context of “Burn him and support your gods” [21:68].

The heart, enamored with the love of God, becomes immune to the sensations of burning, tearing, cutting, mutilation, or reproach. Indeed, such a perfect, infallible human is a teacher to the angels.

Reminder:

1. In determining the instances of the “words” (kalimāt), there has been both excess and neglect, with some interpretations being more balanced. The essence of Abū Jaʿfar al-Ṭabarī’s view is as follows: “The instances of these ‘words’ could either be the rulings of the sharīʿa, or more specifically, the rulings related to rituals, or special instructions conveyed to Abraham, which he fulfilled perfectly. It is difficult to definitively categorize all of them under the title of ‘words’ or to isolate a specific part, but accepting them in general is not problematic.”(32)

In any case, when evaluating the context of the verse and s_umma_rizing the abundant texts concerning imāma in general—as well as the narrations specifically concerning the imāma of Abraham, the Friend of the Merciful, in his old age—it becomes clear that the “words” were significant and special matters. Furthermore, the imāma itself holds a unique celestial meaning.

2. Some scholars have distinguished between the term “words” (kalimāt) by which Abraham (a.s.) was tested, and the term “His words” (kalimātuhu), which is linked to the pronoun referring to God and is an object of faith for the Seal of the Prophets (s.a.w.): “He believes in God and His words” [7:158]. They consider the content of the “words” attached to the pronoun (kalimātuhu) to be more general in nature.(33)