Al-Baqarah: (132) And Abraham enjoined the same upon his sons...

Know that this is the sixth type of commendable matters that Allah recounted from Abraham. In it are several issues:

Issue 1: Recitation Variants

There are two readings for the verb:

1. Nāfi‘ and Ibn ‘Āmir read it as (وَأَوْصَى) [wa-awṣā] with an alif (implying the form IV verb, awṣā), which is also found in the Mus'hafs of Medina and Sham.
2. The rest read it as (وَوَصَّى) [wa-waṣṣā] without an alif (implying the form II verb, waṣṣā), which is found in their Mus'hafs.

The meaning is the same, but the reading with the alif (Form IV) suggests a greater degree of emphasis or intensity (mubālaghah).

Issue 2: The Referent of the Pronoun (بِهَا - bihā)

There are two opinions regarding what the pronoun bihā (upon it/her) refers to:

1. Opinion 1: It refers back to the meaning of the statement: {I have submitted myself to the Lord of the worlds} (Al-Baqarah: 131), interpreting the word and the sentence as the antecedent. This is similar to the pronoun reference in {And He made it a lasting word} (Az-Zukhruf: 28), referring back to the preceding verses: {Indeed, I disavow what you worship * Except for Him Who created me} (Az-Zukhruf: 26), where the word kalimah (word) is feminine, justifying the feminine pronoun.

2. Opinion 2: It refers to the Millah (Religion/Creed) mentioned in {And who would turn away from the religion of Abraham} (Al-Baqarah: 130). Al-Qāḍī favors this second opinion over the first for two reasons:
   • First: Referring the pronoun to something explicitly mentioned is preferable to referring it to something implied or understood, when possible.
   • Second: The Millah is more comprehensive than the mere statement of submission. It is known that Abraham only enjoined upon his sons that which encompasses success and salvation in the Hereafter; mere testimony alone does not fully guarantee that.

Issue 3: Subtle Points Encouraging Acceptance of the Religion

This account contains several subtle points that encourage accepting the true religion:

1. Use of Waṣiyyah (Enjoining/Bequeathing) instead of Amr (Commanding): Allah did not say, "And Abraham commanded his sons," but rather {And Abraham enjoined} (wa-awṣā). The term waṣiyyah is stronger than amr because it is typically used when death is imminent. At that time, a person's concern for their faith is most intense and complete. If we know the Prophet Abraham was extremely concerned and rigorous about this matter at that critical time, it makes accepting his advice more likely.

2. Singling Out His Sons: He specifically addressed his sons because a man's compassion for his children is greater than for others. By singling them out at the end of his life, we know his concern for them regarding this matter was paramount.

3. Generalizing to All Sons: He made this injunction general to all his sons, not restricting it to just one. This also indicates the intensity of his concern.

4. Unrestricted Nature of the Injunction: He left this injunction unrestricted by a specific time or place, and then followed it with the strongest possible prohibition against dying except as Muslims. This further demonstrates the intensity of his concern.

5. Lack of Other Injunctions: He did not mix this injunction with any other worldly advice. This also points to the extreme importance he placed on it.

Since Abraham (peace be upon him) is the man attested to for his virtue, perfect path, and complete conduct, and we know he was at the peak of concern regarding this matter, we understand that this issue is the most deserving of attention and care. This is why he specifically enjoined his family and sons, although it is known that Abraham constantly called everyone to Islam and the true religion.

Regarding {And Jacob}

There are two opinions:

1. The More Famous Opinion: It is connected (conjoined) to Abraham, meaning Jacob enjoined the same as Abraham enjoined.
2. The Second Opinion: It was read with the accusative case (وَيَعْقُوبَ - wa-Ya‘qūb), connecting it to his sons (banīhi). The meaning would be: Abraham enjoined his sons, and Jacob was among those enjoined.

As for {O my sons} (yā bunayya): According to the Basrans, this is based on the omission of the word "saying" (qawl). According to the Kufans, it is connected to the verb waṣṣā because it is in the sense of speech. In the recitation of Ubayy and Ibn Mas‘ūd, it is read as {O my sons} (yā bunayya).

Regarding {He has chosen for you the religion}

This means that Allah has selected it for them by establishing clear and manifest proofs for it, calling them to it, and preventing them from anything else.

Regarding {So never die except while you are Muslims}

This is intended to urge them toward Islam. This is because if a person does not feel safe from death at any moment, and he is commanded to perform an act before death, he is effectively commanded to do it at all times. He fears that if he delays, death might overtake him, causing him to miss achieving salvation, and he fears ruin, thus placing himself in danger and delusion.

Verse 133:

{Or were you witnesses when death approached Jacob, when he said to his sons, "What will you worship after me?" They said, "We will worship your God and the God of your fathers—Abraham, Ishmael, and Isaac—one God, and to Him we submit [as Muslims]." * That was a community that had passed away. To them is what they earned, and to you is what you earn. And you will not be questioned about what they used to do.}

• {وَوَصَّىٰ بِهَا إِبْرَاهِيمُ}: Translated as "And Abraham enjoined the same upon his sons" (referring to the previous verse's context, though the text focuses on the waṣiyyah itself).
• {أَوْصَىٰ} vs. {وَصَّىٰ}: Addressed in Issue 1 regarding the difference between Form IV (awṣā) and Form II (waṣṣā).
• {بِهَا}: Addressed in Issue 2, referring either to the submission/creed or the Millah.
• {وَيعْقُوبُ}: Addressed regarding the grammatical connection (conjunction with Abraham or with the sons).
• {اصْطَفَىٰ لَكُمُ الدِّينَ}: Translated as "He has chosen for you the religion."
• {فَلَا تَمُوتُنَّ إِلَّا وَأَنتُم مُّسْلِمُونَ}: Translated as "So never die except while you are Muslims."