Detailed Exegesis

Nation (milla): Many aspects have been mentioned for the accusative case of milla, with Abū Ḥayyān quoting an important part of it in Tafsīr al-Baḥr al-Muḥīṭ(411). Some have also mentioned the nominative case reading. What seems most likely is that the word milla is in the accusative case due to the verb “follow” (ittibaʿ), as in the verses “So follow the religion of Abraham, inclining toward truth”(412), “And follow the religion of Abraham, inclining toward truth”(413), “And I have followed the religion of my fathers, Abraham…”(414), “Then We revealed to you, [O Muhammad], to follow the religion of Abraham, inclining toward truth”(415), where the word “religion” (milla) is in the accusative case due to the verb “follow”. The main question is whether the verb causing the accusative case is “follow” (ittabiʿ) or “follow” (ittabiʿū) in the plural form. According to the first option, if the intention is for Muslims specifically to follow, it only entails rejecting Judaism and Christianity by accepting the religion of Abraham. According to the second option, where everyone is commanded, it also calls others to the religion of Abraham.

One of the reasons for preferring the second possibility is that the verse under discussion could be similar to the verse “O People of the Scripture, come to a word that is equitable between us and you_—_that we will not worship except God and not associate anything with Him and not take one another as lords instead of God”(416), which represents a harmonious and common religion among all the possessors of heavenly books. Thus, the meaning of the verse is: They invite to Judaism or Christianity specifically, but we invite everyone to the common principles of divine prophets, to the religion of Abraham.

Note: It will be explained in detail that verse 136 can be an elaboration and clarification of the verse under discussion; that is, the religion of Abraham is, in fact, the religion of all prophets.

Inclining toward truth (ḥanīf): A ḥanīf is someone who is focused on the middle of the path, thus moving straight and always reaching the destination, unlike a janīf who tends toward the edge of the path. This deviation and inclination from the center to the edge of the path, which is slight at the beginning of the journey, leads to a great distance as the journey continues and results in the traveler’s fall. Injustice and oppression in a will, which is a kind of deviation from the right path, is referred to as janaf, and a deviant and sinner is called mutajānif: “But if one fears from the testator some [unintended] error”(417), “without any inclination to sin”(418).

The exclusive use of ḥanaf for turning away from falsehood can be derived from the verse “And avoid false statement, being true [to God]”(419), as avoiding falsehood is ḥanaf, unless it is used in its comprehensive meaning, that is, the principle of turning away, rather than in a specific instance. The word “inclining toward truth” (ḥanīfan) is a circumstantial expression (ḥāl) for Abraham or for “religion” (milla) considering the meaning of religion. The first possibility is supported by the verse “…but he was one inclining toward truth and submitting [to God] and was not of the polytheists”(420), and the second possibility is supported by the verse “the religion of Abraham, inclining toward truth”(421). Its masculine form is due to milla being considered as religion. Al-Ṭabarī preferred the first possibility(422), while Abū Ḥayyān preferred the second(423).

Al-Ṭabarī and some other exegetes have stated that a lame person is called aḥnaf, just as a deadly desert is called mafāza (place of success), and a person bitten by a snake (ladīgh) is called salīm (safe), all of which are examples of using optimistic terms(424), similar to calling Azrael (the angel of death) Abū Yaḥyā (father of life).