Detailed Exegesis

The mention of recitation, teaching, and purification in the present tense, in addition to implying the continuity of revelation and its permanence until the Day of Judgment, indicates that recitation must be continuous to lead to teaching, and teaching must be continuous to be effective in purification. Similarly, liberation from the constant temptation of Satan and the persistent desires of the commanding self (nafs ammāra) requires ongoing purification. These three_—recitation, teaching, and purification—_should be the focus of the religious leader’s guidance program, and the Islamic community should also learn them.

Teaching is a prelude to purification and one of its receptive principles. Its precedence over purification is due to the natural priority of the prelude over that which it precedes. Likewise, purification, in the sense that it is the goal and final cause, takes precedence over teaching.

Baʿatha (“to send”): This word comes from the root “al-baʿth,” meaning to raise something from its place or someone to perform a duty. The meanings of “sending” and “delivering” are among its metaphorical uses, and it is used in various contexts in the Qur’an, such as: sending prophets to propagate religion: “So God sent the prophets as bearers of good news and as warners”(102), raising the dead for accountability and reward: “Who has raised us from our resting place?”(103), elevating to a high status: “It may be that your Lord will raise you to a praiseworthy station”(104), awakening from sleep: “Then We raised you”(105), and sending earthly and heavenly punishments: “Say, ‘He is able to send upon you a punishment from above you or from beneath your feet’”(106). The choice of this word in the Qur’an carries the subtlety of initiation, growth, and creation, unlike the term “irsāl” (sending) and “tawjīh” (directing) which refer to the stage after occurrence, and the word “īṣāl” (delivering) which refers to the end of the journey(107).

It is important to note that the term “baʿth” indicates the receptive origin, while the term “irsāl” indicates the active origin. This is because the term “irsāl” implies that the messenger comes from the sender, while the term “baʿth” indicates that the one sent was among the people. Therefore, the divine nature of the message can be understood from the term “irsāl,” and its popular aspect can be understood from the term “baʿth.”

Al-ḥikma (“wisdom”): The word “ḥukm” and its derivatives mean prevention. “Ḥikmat al-dābba” is the bridle of an animal that prevents its rebellion and tames it. A judge’s ruling is his definitive opinion that prevents dispute and oppression. Wisdom in humans is firm knowledge that prevents their foolishness (108).

Tazkiya (“purification”): This word comes from the root “zakā,” meaning growth and flourishing, like the growth and development of crops and plants. “Zakāt” is a verbal noun from tazkiya, meaning a specific amount of wealth that is paid to the public treasury by God’s command, with the hope of its increase (109).

Some lexicographers have said: Tazkiya (purification) means cleansing and refining corrupt elements from the sound ones, and growth and flourishing are among its requirements and effects. In distinguishing between tazkiya, taṭhīr (cleansing), and tahdhīb (refinement), they have said: Taṭhīr refers to achieving purity in contrast to impurity, tahdhīb aims at attaining righteousness and sincerity, and in tazkiya, the purpose is purification from corrupting factors and inhibiting elements (110). However, as many linguists have long said, zakāʾ and tazkiya mean growth and flourishing, and purifying anything capable of material or spiritual growth from impurities and inhibiting elements is one of the most important causes of its growth and flourishing. This is like purifying the heart from moral vices, cleansing the soul from the impurity of polytheism, and purifying the soul and wealth through paying zakāt and financial rights: “Take from their wealth a charity by which you purify them and cause them to grow” (111).

Al-ʿAzīz (“The Mighty”): ʿIzza (might) originally means solidity and impenetrability, as opposed to dhilla (humiliation), which refers to softness mixed with lowliness. This word is derived from arḍ ʿazāz; arḍ ʿazāz refers to hard and solid ground that cannot be easily penetrated with digging tools. In contrast, loose soil that can be easily dug is called arḍ dhalīl. In fact, ʿizza refers to the state that occurs to a person and prevents the penetration and domination of the enemy (112).

The attribute of ʿizza in the Qur’an has been used more than ninety times regarding God Almighty, meaning that He is always dominant and never dominated. The reality of ʿizza, like other divine beautiful names, is exclusively attributed to His Holy Essence.

The Comprehensive Structure of the Islamic System

Prophet Abraham, as the father of all Muslims(113), in coordination with Prophet Ishmael, prepared or requested from God Almighty a comprehensive set of matters that constitute the structure of the Islamic system. One who wants to be the origin of a Muslim nation so that his good name remains in future generations: “And grant me a reputation of honor among later generations”(114), must both provide their general religious and worship centers and ask God Almighty to send divine leaders among them to reform the nation and his descendants. With the participation of Prophet Ishmael in his supplication, he stated the program of these divine guides as reciting verses to the people, teaching them the Book and wisdom, and purifying their souls.

The point is that the emergence of the Muslim nation requires both providing a public and worship center for them and the proper utilization of this worship center by the Muslim nation is only possible under the guidance of divine leadership.

Prophet Abraham, with the participation of Prophet Ishmael, carried out what was related to his lifetime and within his power from the aforementioned matters, and what was related to the future, he requested from God Almighty through prayer and supplication. Therefore, he is referred to as the father of Muslims: “The religion of your father Abraham…”(115)

Note: What is mentioned in the supplication of Prophet Abraham and Prophet Ishmael: “He recites… He teaches them… He purifies them”(116), although it appears in the form of a statement and description, its essence is a command and instruction. This means that both the religious leader should make the four principles (recitation of verses, teaching of the Book, teaching of wisdom, and purification) the core of his guidance program, and the Muslim community is obligated to strive diligently in learning these four principles. Therefore, it will be incumbent upon them to listen attentively, hear, learn, believe, and perform righteous deeds. Otherwise, they will not have the ability to form a Muslim community and consequently, a religious government.

Establishing such a lofty cultural foundation and forming such an impregnable political and social institution requires the distinguished attribute of honor, impenetrability, and wisdom that is immune from pursuit: “None can reverse His judgment”(117). This is referred to at the end of the verse: “Indeed, You are the Exalted in Might, the Wise”(118).

The Prophet’s Mission Among Abraham’s Descendants

The Kaaba without divine leadership is nothing more than stones that neither harm nor benefit(119). Prophet Abraham, in harmony with Prophet Ishmael, to ensure the proper utilization of the Kaaba by all Muslims and to protect it from becoming an idol temple or the like, included the mission of a messenger in his prayers: “Our Lord, send among them a messenger from themselves.”

In this part of the prayer, two points were considered by Abraham and Ishmael:

That their descendants and Muslim community become worthy for a prophet to be sent among them: “send among them.” In this case, due to their greater familiarity with their prophet and his reciprocal understanding of their language and other characteristics, they would follow him better. This feature is not present in cases where a prophet is sent in the mother of cities (Umm al-Qurā) and his representatives are dispatched to other cities, because people who see the prophet’s representative and not the prophet himself receive less benefit and success, although the essential authority and necessary level of communication is achieved.

That his descendants attain such elevation that they become worthy of reaching the status of prophethood and messengership: “a messenger from themselves.” This bias, that a person wants both the divine religion to be protected and for this task to be carried out by his family, and for there to be individuals from his children who support the religion, is a praiseworthy bias, not a blameworthy one.

It is possible that among Abraham’s descendants, someone from outside their community, who is known and familiar with their language, may be appointed as a prophet and succeed in reforming and converting them to Islam. However, Abraham’s desire was for the prophet to be both “among” his descendants and “from them”: “Our Lord, send among them a messenger from themselves,” even if not exclusively for them. Therefore, he sufficed with these two characteristics “among them” (fīhim) and “from them” (minhum), and never mentioned the phrase “for them” (lahum).

Note: The repetition of “Our Lord” (Rabbanā) at the beginning of each section is for emphasis, and those who call out in this supplication are Abraham and Ishmael (a.s.), unlike the supplication in verse 126 which begins with “My Lord” (Rabbi) and is made by Abraham alone.

The Intended Meaning of “Messenger” in the Verse

Regarding the referent of “messenger” in the verse under discussion, two views can be presented:

Its referent is exclusively the noble Messenger of Islam (s.a.w.).

Its referent includes both him and the Abrahamic prophets. The well-known view among exegetes is the first one, while what seems closer to the mind of this writer is the second view.

The first view is supported by several Qur’anic and narrative evidences:

God Almighty, in response to the supplication of Abraham and Ishmael who said: “Our Lord, send among them a messenger from themselves reciting to them Your verses and teaching them the Book and wisdom and purifying them,” states: “We have given the family of Abraham the Book and wisdom”(120). This includes both the children of Isaac, namely Moses and Jesus and other prophets of the Children of Israel, as well as the children of Ishmael. However, some believe that in the verse under discussion, according to a specific point, the main focus is on the noble Messenger, and the intended meaning of “messenger” in “send among them a messenger” is the noble Prophet of Islam, Muhammad (s.a.w.).

The point that causes the restriction of “messenger” to the Prophet of Islam (s.a.w.) is that if the supplicant was Abraham alone, this supplication would have equally included the children of Isaac and the children of Ishmael. However, Abraham and Ishmael both prayed together, therefore, that messenger is only from the progeny of Ishmael, and he is none other than the noble Messenger, because other prophets, such as Moses and Jesus and other prophets of the Children of Israel, are the children of Isaac.

Another evidence for limiting the messenger to Prophet Muhammad (s.a.w.) is an external context. This context is that whenever there is mention of Abraham’s progeny alongside a statement or supplication about the Kaaba, it refers to the descendants of Ishmael. This is because the progeny who were settled in Mecca by the command of God Almighty and lived there were Ishmael and his children and grandchildren: “Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House”(121). Of course, it is possible that some from Isaac’s lineage also settled there; however, the intended meaning of progeny in this verse is the progeny of Ishmael and his descendants. Similarly, in the Qur’an, when mentioning the founders of the Kaaba, alongside Abraham’s name, only Ishmael is mentioned and no one else: “And [mention] when Abraham was raising the foundations of the House and [with him] Ishmael”(122).

A narrative support for the idea that the messenger in the verse exclusively refers to the noble Prophet of Islam is his own statement, where he said: “I am the [result of the] supplication of my father Abraham and the glad tidings of Jesus (a.s.)”: “I am the supplication of my father Abraham and the glad tidings of Jesus (peace be upon them both)”(123).

Considering the above points, one can view the following noble verses as a declaration of the acceptance of Abraham and Ishmael’s specific supplication, which they made saying: “Our Lord, and send among them a messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise”:

“Just as We have sent among you a messenger from yourselves reciting to you Our verses and purifying you and teaching you the Book and wisdom and teaching you that which you did not know”(124),

“Certainly did God confer [great] favor upon the believers when He sent among them a Messenger from themselves, reciting to them His verses and purifying them and teaching them the Book and wisdom, although they had been before in manifest error”(125),

“It is He who has sent among the unlettered a Messenger from themselves reciting to them His verses and purifying them and teaching them the Book and wisdom_—_although they were before in clear error”(126).

These verses, which are addressed to Muslims, can be understood as the fulfillment of Abraham and Ishmael’s specific supplication.

The second view is also established with several analytical evidences, whether explanatory or confirmatory, which can be summarized as follows:

There are two supplicants, not one, and the aforementioned supplication is divided into two supplications, not one.

Prophet Abraham’s prayer is intended for all his progeny, whether from Isaac or from Ishmael’s lineage; however, Ishmael’s intention is specifically for his own progeny.

There is no contradiction between these two supplications, as each only has an affirmative aspect, not a negative one.

It is possible that in the hadith collections of Jews and Christians, there might be a narration where each of Moses, Jesus, and others have said: “I attained prophethood according to Abraham’s supplication.”

There is no reason for the supplication to be exclusive to the Prophet (s.a.w).

The shared supplication of Abraham and Ishmael emphasizes the importance of the mission of the Seal of Prophethood; it does not imply exclusivity.

The two pronouns “among them” (fīhim) and “from among them” (minhum) refer to the nearest antecedent, which is “a Muslim nation” (umma muslima), and there is no necessity for them to refer to “offspring” (dhurriyya), which would limit it to the Arab race and the inhabitants of Mecca.

Although the term “offspring” in the phrase “I have settled some of my offspring”(127) does not include Isaac’s progeny, it will never cause the restriction of offspring in the other phrase.

Evidence for the non-exclusivity of Abraham’s offspring to Ishmael’s lineage is found in the general statements of the verse “And when his Lord tested Abraham… He said, ‘And of my offspring?’ He said, ‘My covenant does not include the wrongdoers’”(128), the verse “My Lord, make me an establisher of prayer, and [many] from my descendants. Our Lord, and accept my supplication”(129), and the verse “And We blessed him and Isaac. And among their descendants are the doer of good and the clearly unjust to himself”(130). Just as the last verse is analyzed to mean that Abraham’s offspring are of two types and Isaac’s offspring are of two types, rather than specifically Abraham’s and Isaac’s offspring together being of two types in a way that excludes Abraham’s offspring from Ishmael’s lineage, the verse under discussion is also resolved to include Abraham’s offspring, whether from Ishmael or Isaac, and Ishmael’s offspring.

The point is that the term “Abraham’s offspring” is used in many instances where its general meaning includes both lineages, even though the existing examples of Abraham’s offspring in some verses are specifically the Arab race and Ishmael’s descendants.

The central element of Abraham’s offspring in the verse “And We gave him Isaac and Jacob and placed in his descendants prophethood and scripture. And We gave him his reward in this world, and indeed, he is in the Hereafter among the righteous”(131) is the Children of Israel, because what is mentioned from Abraham’s lineage in the verse are the Israelite prophets, although the term “offspring” (dhurriyya) would include the descendants of Ishmael as well. Similarly, the focus of Abraham’s offspring in these verses: “And We gave to Abraham, Isaac and Jacob_—all [of them] We guided. And Noah, We guided before; and among his descendants, David and Solomon and Job and Joseph and Moses and Aaron. Thus do We reward the doers of good. And Zechariah and John and Jesus and Elias—and all were of the righteous. And Ishmael and Elisha and Jonah and Lot—_and all [of them] We preferred over the worlds”(132) is Abraham’s offspring from Isaac’s lineage, although his offspring from other than Isaac are also mentioned. Likewise, the application of “offspring” in the verse “And We have already sent Noah and Abraham and placed in their descendants prophethood and scripture; and among them is he who is guided, but many of them are defiantly disobedient”(133) includes both lineages.

From this verse, an excellent point can be derived, which is that although Noah’s son was deprived of the prophetic lineage due to his deviation and was expelled with the lash of “Indeed, he is not of your family”(134), the lineage of Noah and the example of that sacred being has still preserved its revelatory life in the luminous history of prophethood. This is evident as the only group remaining from the famous flood, or the most important population surviving it, was Noah’s offspring. This point can be derived from the following verses: “And Noah had certainly called Us, and [We are] the best of responders. And We saved him and his family from the great affliction. And We made his descendants those remaining [on the earth]. And We left for him [favorable mention] among later generations: ‘Peace upon Noah among the worlds’”(135).

The outcome of what has been discussed in establishing the second view is that from numerous Qur’anic evidences, it can be deduced that the prayer of Abraham and Ishmael resolves into two prayers, not one prayer. Their intention was not: “Our Lord, send someone who is both from my offspring and from Ishmael’s offspring as a messenger.” Rather, the intention of that prayer was for the offspring of each, although Ishmael’s offspring are certainly Abraham’s offspring as well.