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The Meaning of Abraham’s Religion

The intended meaning of Abraham’s religion is Islam; not specifically the law and method that is uniquely presented for each prophet: “To each among you We have prescribed a law and a clear way”(206).

The central elements of Islam are monotheistic knowledge, matters of revelation and prophethood, the necessity of accepting the message with miracles, issues of the afterlife and the certainty of human’s sensible and rational life after death, and legal and jurisprudential rulings. The pagan and idolatrous Arabs turned away from all these central elements of the religion of Abraham. The Jews and Christians, by being afflicted with dualism and trinity, turned away from monotheism, and by being contaminated with some other beliefs, ethics, and rulings, they turned away from other issues and matters.

Turning away from the Kaaba, which is the circumambulation point for pilgrims and religious visitors and the direction of prayer for divine worshippers, is one of the most prominent examples of deviation from the religion of Abraham. Therefore, the objection reported in Fakhr Rāzī’s exegesis is not valid. The essence of that objection is that the religion of Muhammad (s.a.w.) is not exactly the same as the religion of Abraham, due to abrogation, so accepting Abraham’s religion does not necessitate accepting Muhammad (s.a.w.)’s religion(207).

From what has been explained about Abraham’s religion, it becomes clear that the intended meaning of that religion is not specifically his prayer for the mission of an individual from his progeny: “Our Lord, send among them a messenger from themselves…” so that Fakhr Rāzī would say: “Since the Arabs, Jews, and Christians consider Abraham to be right in this statement, they must accept the prophethood of Muhammad (s.a.w.), otherwise it would be a turning away from it.” Therefore, Fakhr Rāzī’s answer, which considered Abraham’s religion to be the aforementioned Qur’anic prayer, is entirely incorrect.

Moreover, it has two other problems, both of which Fakhr Rāzī has reported and criticized: First, this prayer itself, meaning “Our Lord, send…” was narrated by Muhammad (s.a.w.) as part of the Qur’an, and until his prophethood is proven, the validity of this prayer cannot be established, and until the validity of this supplication is proven, his prophethood will not be established, and this is a circular argument.

Second, assuming such a prayer was Abraham’s supplication, what evidence is there that it applies to Muhammad (s.a.w.)? It could possibly apply to another person who will come in the future, because just as there is a two-thousand-year gap between Muhammad (s.a.w.) and Abraham, and the acceptance of a prayer does not necessitate immediacy, there could be a three-thousand-year gap between Abraham and the person who is the subject of his prayer.

Fakhr Rāzī has responded to the first objection as follows: “Perhaps the Torah and the Gospel are witnesses to the validity of this narration, and if such a thing was not in them, the Jews and Christians would have strived more than others to deny this claim.” His response to the second objection is that the miraculous nature of the Qur’an and the miraculous reporting of unseen matters that no one but the Prophet (s.a.w.) is aware of, are sufficient to prove the principle of the prophethood of Muhammad (s.a.w.), and the aforementioned supplication serves as an emphasis on the intended purpose; not just as evidence that would prove the principle of prophethood(208).

What has been explained about the meaning of Abraham’s religion eliminates the need for Fakhr Rāzī’s forced interpretations, all of which stem from going astray in interpreting Abraham’s religion.