Detailed Exegesis

The Criterion for Abraham’s Selection

The word “when” (idh) in this noble verse, contrary to the opinion of some exegetes who consider it to be in the accusative case and an adverb for an implied “remember”(275), is for explanation, although if it were an adverb of selection or in the accusative case due to an implied verb (remember), it would still carry an implicit explanation.

Based on the premise that the verse under discussion is explaining the content of the previous verse, that is, elucidating the secret of the growth, selection, and righteousness of Abraham’s essence, the reason why Abraham’s religion, the Friend of the Merciful, is the measure of intellect, and the secret of his growth and selection, and that he will be among the righteous in the hereafter, is his submission (islām). Therefore, for everyone, the criterion for divine selection and becoming chosen and the elite of God is their submission, and the extent of these virtues is proportional to the degree of submission of the virtuous person.

Abraham was a Muslim from the early years of his life and the prime of his youth, as he said after arguing with his people: “I have turned my face to Him Who created the heavens and the earth, as one by nature upright, and I am not of the polytheists”(276). This turning of the face continued for many years until, in the latter part of his life and after successfully passing difficult tests, he addressed God, the Glorified, saying: “Our Lord! Make us submissive to You”(277). God, in response, presented him with a special form of submission: “When his Lord said to him, ‘Submit,’” Therefore, the meaning of submission in these verses is complete obedience, absolute surrender, and a special form of submission; not the conventional submission that is the cause of purity, inheritance, and the like.

A Glimpse of Abraham and Ishmael’s Submission

A glimpse of Abraham and Ishmael’s submission (islām) was manifested in their absolute obedience and readiness for sacrifice: “He said, ‘O my son! I have seen in a dream that I am sacrificing you. So consider what you think.’ He said, ‘O my father! Do what you are commanded. You will find me, God willing, among the patient ones.’ When they both submitted and he laid him down on his forehead, We called out to him, ‘O Abraham! You have indeed fulfilled the vision.’”(278) This test, which includes God’s confirmation and explicit statement of the submission and obedience of these two great figures: “When they both submitted” is an answer to “Make us both submissive to You”(279), because as mentioned earlier, “submissive” (muslim) in this prayer means “completely obedient.”

The Qur’an, by stating that Abraham had a sound heart: “When he came to his Lord with a sound heart”(280), affirmed his pure submission and absolute obedience, for a sound heart is one in which no one but God has a place(281). Therefore, its possessor has pure submission, complete obedience, and absolute humility, as Abraham, even when threatened and cast into the fire, did not seek help from the angels or those in charge of affairs(282).

Requesting Special Submission from Abraham

There is an ambiguity regarding God’s request for submission (islām) and Abraham’s acceptance of it, which needs to be resolved with careful consideration. The ambiguity lies in the fact that if the request for submission was before prophethood or maturity, Abraham’s submission would be meaningful. However, God’s request, which cannot occur without revelation, has no instance before maturity or before prophethood_—even after maturity—_as there was no opportunity for receiving revelation. If the request for submission was after prophethood, the request itself, being revelatory, is meaningful; but the object of the request, namely submission, has no instance, because Abraham’s submission was certainly already achieved, and achieving what is already achieved, which means combining two identical things and leads to combining contradictions, is impossible.

Some have denied the request itself and considered the aforementioned event as a metaphor for Abraham’s way of life and praise for him(283). However, both the request is rational and the object of request is possible, and there is no problem in either of the two mentioned assumptions. This is because the request is sometimes in the form of prophetic revelation, which is not possible without the prophet receiving revelation, and sometimes in the form of inspiration and induction in the inner self of a righteous wayfarer, which does not depend on the prophethood of the recipient. Thus, there are different types of requests, some of which are problematic, but not all of them. And the object of request, namely submission, has levels, some of which were already achieved and cannot be achieved again, while some higher levels were not achieved and can be achieved.

What has been derived from the exegetical discussions is that, based on contextual evidence, the aforementioned request was made after prophethood, not before it, although many believe it was before prophethood or even before maturity(284). The object of request is also a special form of submission (islām), not the basic form of submission. This special submission means complete obedience and absolute surrender to the will of God Almighty. Just as Abraham’s imamate was realized after passing through multiple stages, his submission was also achieved in this manner.

Practical Object of Request

God’s word to the accomplished wayfarer is either in the form of inspiration in his inner self without intermediary, or through an angel. God’s word is sometimes in the form of bestowing knowledge, teaching someone a scientific matter and making them firmly convinced of it. At other times, it is in the form of granting action, transferring a volitional and practical matter to someone and making them determined to act upon it, as in the verse “And We inspired them to do good deeds”(285).

The divine request is sometimes related to a theoretical object, such as: “Know that there is no god but God”(286), although it entails determination and faith. At other times, it is related to a practical object, such as “Submit” in the verse under discussion, although it entails firm belief and intellectual affirmation. The main focus is on the central element of the request.

From the difference between the two aforementioned requests, namely “Submit” which was said to Abraham and “Know…” which was said to the Holy Prophet (s.a.w.), it becomes clear why Abraham responded: “I have submitted…” while the noble Prophet did not say: “I have known.”

Of course, what God has narrated about the noble Prophet, that “The Messenger has believed in what was revealed to him from his Lord”(287), is sufficient(288).

Islam and Submission of All Creation

Abraham’s response to the divine command “Submit” is clear evidence for the explanation given of “Islam” mentioned in these verses. He responded to the aforementioned command with “I have submitted to the Lord of the worlds” [2:131], not with “I have submitted to my Lord” or simply “I have submitted.” This means that just as the entire created world is submissive, so am I submissive.

To explain, the Glorious God said to the heavens and the earth: “Come willingly or unwillingly”, and they responded: “We come willingly”(289). Although the command was given to these two entities and they responded, in the response, “willingly” (ṭāʾiʿīn) is in the plural form: “We come willingly” (ataynā ṭāʾiʿīn). This is the utmost in politeness and humility, for the individual to consider himself part of the caravan of creation, all of which are submissive and surrendered to the Glorious God in motion.

Based on this, Abraham’s response, “I have submitted to the Lord of the worlds,” means that his submission is to the Lord to whom the entire universe is submissive. This expression points to two things: first, that Abraham, the Friend of the Merciful, is submissive. Second, that he also sees the submission of the entire universe, otherwise he would not have spoken of “Lord” and “the worlds” alongside “submission.” The aforementioned expression indicates that he sees himself as submissive and obedient to the Glorious God, just like the other parts and members of the caravan of existence.

Note: Lordship and external submission are among relational matters, and relational matters cannot exist independently, but rather each is realized in relation to its counterpart. If God’s lordship and leadership over the system of creation is actually realized, then their servitude and submission will also be actually realized. And if the submission and obedience of the heavens and earth to God is actually realized, then God’s lordship and leadership will also be actually realized, because based on the correlation and necessity in relation that exists between two reciprocal terms, one can infer one from the other.

After clarifying the aforementioned matters, it can be said that when God is actually the Lord and leader of all worlds, then all beings in the contingent world are actually under His lordship and submissive to Him. Therefore, in explaining the words of Abraham (a.s.), it was said that he responded to the divine command as follows: “I am submissive to the God to whom all are obedient,” just as can be inferred from the verse “Do they seek other than the religion of God, while to Him has submitted whoever is in the heavens and the earth”(290). This also indicates that God is actually the Lord and leader of the heavens and earth, and the Lord of whoever is in them.

The meaning of lordship over all worlds is the same as the inviolable cosmic command, because the ruler of all is God, the Glorious, and God carries out all His affairs on the straight path: “There is not a moving creature but He has grasp of its forelock. Surely my Lord is on a straight path”(291).