Foreword

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

The story of Prophet Ibrahim (a.s.) is a profound and timeless narrative that extends far beyond its historical context, resonating deeply with the essence of monotheism and divine servitude. In The Story of Ibrahim (Part 2), the Qur’anic discourse shifts to verses 2:127-137, where the construction of the Kaaba and the foundational principles of divine submission, covenant, and unity come to the fore. This segment not only chronicles the physical act of raising the sacred House but also encapsulates the spiritual dimensions of sincerity, devotion, and intergenerational guidance.

At the heart of this discussion is the moment when Ibrahim (a.s.) and his son, Ishmael (a.s.), supplicate to their Lord while raising the foundations of the Kaaba: "Our Lord, accept [this] from us. Indeed, You are the Hearing, the Knowing." (2:127). This plea reflects the essence of worship, where deeds—no matter how grand—require divine acceptance to attain true significance. The use of taqabbal (acceptance) rather than mere qabūl (reception) indicates their yearning for a complete and favorable reception of their efforts. It is a reminder that divine approval is not automatic; rather, it necessitates sincerity and compliance with divine commandments.

The Kaaba, as referenced in this section, is not a new construct but a site of restoration. Ibrahim (a.s.) was shown its ancient location and instructed to rebuild it, thereby continuing a legacy that predates him. This revelation signifies that divine sanctuaries exist beyond temporal limitations, linking the spiritual aspirations of various generations. The raising of its foundations symbolized the renewal of the divine-human relationship, a pivotal moment in the monotheistic tradition. It was not merely an architectural undertaking but an act of obedience infused with the remembrance of God. The invocation made during this construction underlines a fundamental Islamic principle: every righteous deed, no matter how momentous, requires divine grace for its fruition.

Furthermore, Ibrahim (a.s.) does not confine his supplication to himself and Ishmael (a.s.) alone. He extends his prayer to include his descendants: "Our Lord, and make us submissive to You and [raise] from our descendants a community submissive to You." (2:128). This request is deeply significant. Submission (Islam) is not a static state but a dynamic process, one that necessitates continual refinement and spiritual striving. The station of taslīm (submission) is the pinnacle of servitude, surpassing even contentment and trust. It entails absolute surrender to divine will without resistance or personal inclinations. Ibrahim (a.s.) and Ishmael (a.s.) exemplify this state when they embrace divine command without hesitation, a theme that reaches its climax in the trial of sacrifice.

Moreover, Ibrahim’s (a.s.) prayer for a messenger from among his descendants (2:129) is a divine insight into the coming of Prophet Muhammad (s.a.w.). The connection between Ibrahim’s (a.s.) supplication and its eventual fulfillment underscores the Qur’anic notion that divine promises unfold across generations. The message of Islam, therefore, is rooted in the prophetic mission of Ibrahim (a.s.), emphasizing continuity rather than disruption. The phrase "who will recite to them Your verses and teach them the Book and wisdom and purify them" (2:129) highlights the comprehensive role of a prophet: guidance through revelation, imparting divine wisdom, and fostering inner purification. The emergence of the final Messenger (s.a.w.) was thus an answer to Ibrahim’s (a.s.) fervent plea, reinforcing the divine decree that monotheism will remain safeguarded through prophetic succession.

Verse 2:130 provides a compelling affirmation of Ibrahim’s (a.s.) stature: "And who would be averse to the religion of Abraham except one who makes a fool of himself?" His unwavering faith, resilience against idolatry, and devotion to divine command make him an exemplar for all believers. His religion (millat Ibrahim) is a call to unity, transcending sectarian divisions and affirming the universality of divine guidance. Islam, as articulated in these verses, is the continuation of this singular faith tradition, with all true followers of Ibrahim (a.s.) adhering to its essence.

The subsequent verse, "When his Lord said to him, 'Submit,' he said, 'I have submitted to the Lord of the worlds'" (2:131), encapsulates the very essence of Ibrahim’s (a.s.) spiritual journey. His response, devoid of hesitation, signifies his complete resignation to God’s will. This absolute submission is what differentiates mere belief from true servitude. Faith without submission remains incomplete; it is through surrender that one attains nearness to the Divine. The concept of qalb salīm (a sound heart), referenced elsewhere in the Qur’an, aligns with this reality—an individual whose heart is purified of ego, doubts, and worldly attachments is the one who truly submits.

Verses 2:132-133 depict Ibrahim’s (a.s.) final exhortation to his children, ensuring that the covenant of monotheism remains unbroken: "And Abraham enjoined upon his sons [this], and [so did] Jacob, [saying], 'O my sons, indeed God has chosen for you this religion, so do not die except while you are Muslims.'" The continuity of faith is a responsibility, passed from one generation to the next. Jacob (a.s.), continuing this tradition, questions his sons on his deathbed: "What will you worship after me?" (2:133), highlighting the importance of preserving monotheism. Faith is not inherited passively; it must be reaffirmed by each generation. This verse serves as a timeless reminder that belief requires conscious commitment, not mere lineage.

The discourse culminates with an admonition to the People of the Book: "That was a nation who has passed away. Theirs is what they earned, and yours is what you earn." (2:134). It dismantles any claim of exclusive righteousness based on ancestry. Belief must be actively upheld, and past merit does not suffice for present salvation. The insistence on invoking Ibrahim’s (a.s.) faith is meaningless unless one truly adheres to his unwavering monotheism.

In conclusion, The Story of Ibrahim (Part 2) offers profound insights into faith, submission, and the continuity of divine guidance. The construction of the Kaaba stands as a testament to sincerity in worship, where even the most significant deeds require divine acceptance. The legacy of Ibrahim (a.s.) extends beyond mere lineage; it is embedded in adherence to truth and unwavering commitment to divine will. His supplications reflect a deep awareness of generational responsibility, and his message remains a beacon for all seekers of truth. By reflecting on these Qur’anic verses through the lens of Tafsir al-Tasnim by Ayatollah Abdullah Jawadi Amuli, one realizes that Ibrahim’s (a.s.) mission was not confined to a historical era but continues to illuminate the path of servitude and divine proximity for all time.

A special thanks to the translator and editor who have made this part possible, ensuring that the profound insights of Tafsir al-Tasnim reach a wider audience.