Tafsir of An-Nahl 16:123

This creed, according to what is narrated from Qatada, is Islam, which was previously referred to as the "Straight Path." In another narration from him, it is stated that it refers to his entire law, except for that which the Prophet (peace and blessings of Allah be upon him) was commanded to abandon. This is mentioned in Tafsir al-Khazini as an attribution to the scholars of jurisprudence (usul). According to Ibn Amr ibn al-Aas, it refers specifically to the rituals of Hajj.

The Imam said: A group stated that the Prophet (may Allah be pleased with him) followed the creed and law of Abraham and had no unique law of his own; rather, he was sent to revive the law of Abraham, based on this verse. Thus, they interpreted "creed" as the law, in both its foundations and branches. This is a weak opinion. The intention of "creed of Abraham" is monotheism and the rejection of polytheism, as understood from the words of the Almighty: "And he was not of the polytheists."

If it is said: "The Prophet (peace and blessings of Allah be upon him) only rejected polytheism and affirmed monotheism through definitive rational proofs, so this does not count as 'following' [another person]," and therefore the creed must be interpreted as the laws in which following is valid, we reply: It is possible that the command is to follow him in the method of calling to monotheism—which is to invite to it through kindness and ease, and by presenting evidence time after time in various ways, as is the customary approach in the Quran.

Abu Hayyan critiqued this, saying that such an interpretation is unnecessary because it is not impossible for beliefs necessitated by rational proofs to be revealed so that the rational and the transmitted proofs might reinforce one another. Do you not see the words of the Almighty: "Say, 'It is only revealed to me that your God is but one God'"? See how the revelation encompassed what the rational proof necessitated. Thus, it is not impossible for the Prophet (peace and blessings of Allah be upon him) to be commanded to follow the creed of Abraham regarding the rejection of polytheism and the affirmation of monotheism—even if that was already established for him through rational proof—so that both the rational and transmitted proofs may combine to support this noble objective.

I [Al-Alusi] say: The attempt to interpret "creed" as "the method of invitation" is evidently strained, and there is no doubt that such is not included in its conceptual definition. The millah (creed/creed-system) is what Allah has legislated for His servants upon the tongues of the Prophets (peace be upon them), derived from the verb amlaltu al-kitab (I dictated the book). It is religion itself, but viewed from the perspective of obedience to it. The verification of this is that whatever divine institution is attributed to the one who delivers it from Allah is called millah, and whenever it is attributed to the one who upholds it, it is called din (religion).

Al-Raghib said: The difference between millah and din is that the former is not attributed except to the Prophet (peace and blessings of Allah be upon him) who brought it, and it is almost never found attributed to Allah the Almighty; nor is it used for individual laws, but rather for the totality of laws. Din is not like this. Most exegetes agree that what is intended here are the fundamentals of the laws, to which the first narration from Qatada is applied. There is no harm in the second narration from him either.

The deduction of some Shafi'is regarding the obligation of circumcision—and everything that was part of his law (peace be upon him) for which no abrogator has arrived—is based on this, as is not hidden. As for what was narrated from Ibn Amr ibn al-Aas, it is mentioned in al-Bahr, and what was extracted by Ibn al-Mundhir and al-Bayhaqi in al-Shu'ab and a group from him is that he said: "Gabriel (peace be upon him) led Abraham in Dhuhr and Asr at Arafat, then he stood until the sun set and he brought him down; then he prayed Maghrib and Isha at Muzdalifah; then he prayed Fajr with him, as quickly as any of the Muslims pray; then he stood with him until [the sky was bright], then he brought him down; then he threw the pebbles, sacrificed, shaved his head, and brought him to the House (the Kaaba) and circled it." Then Allah the Almighty said to His Prophet: "Then We revealed to you, 'Follow the creed of Abraham.'" Perhaps what was mentioned first is derived from this.

You know that this is not a definitive text (nass) on the matter, and I do not think anyone would agree to limiting his creed (peace be upon him) to the rituals of Hajj.

The an (that) is either explanatory or related to the verbal noun, and the discussion regarding its connection to the command has already passed. As for thumma (then), it is said to denote a delay in time, as the days of the Prophet (peace and blessings of Allah be upon him) were long after the days of Abraham. The researchers chose that it denotes a delay in rank (rutbah), as this is more eloquent and appropriate to the context.

Al-Zamakhshari said: "The 'then' (thumma) signals that the most noble of honors bestowed upon the Friend of Allah (Abraham) and the greatest of blessings granted to him was the Prophet’s (peace and blessings of Allah be upon him) following of his creed. It serves to exalt the station of our Prophet and honor his rank. Regarding the first, it is due to thumma indicating that this gift stands apart from all other ranks and merits granted to Abraham. Regarding the second, it is because the Friend (Abraham), despite his elevated status with Allah, had his rank further elevated by the revelation to the Beloved (Muhammad) to follow his creed."

The wording "We revealed to you to follow the creed of Abraham," rather than "to follow Abraham," indicates—as in al-Kashshaf—that he (peace be upon him) is not a follower of him; rather, he is independent in taking [revelation] from the One from Whom Abraham took.

"Hanifan" (inclining towards truth) is a circumstantial qualifier (hal) from Abraham, who is the genitive modifier (mudaf ilayh), because the genitive modifier, due to its intense connection to the preceding noun, acts as part of it. It is therefore considered in the category of "I saw the face of Hind, standing."

Ibn Atiyyah reported from Makki that it is not permissible for it to be a circumstantial qualifier because it is a genitive modifier. He critiqued him by saying: "It is not as he said, because the circumstantial qualifier can be governed by prepositions if they govern the state of the one being described, such as 'I passed by Zayd, standing.'" Both arguments have points of contention, as is not hidden.

Abu Hayyan prohibited the circumstantial qualifier from the genitive modifier in this type of case as well, claiming that its permissibility was unique to Ibn Malik. He insisted that hanifan is a circumstantial qualifier of millah (creed), because millah and din have the same meaning, or that it describes the pronoun in ittabi' (follow). This is unsubstantiated. Ibn Malik was not alone in this; he was preceded by al-Akhfash and followed by a group.

"And he was not of the polytheists"—this is a repetition of what preceded for increased emphasis, confirming his purity (peace be upon him) from the beliefs and actions that they held.