Al-Baqarah: (135) And they said, "Be Jews or Christians..."

It is known that after Allah the Exalted clarified the proofs establishing the truthfulness of Islam, He then recounted types of fallacies raised by opponents who criticized Islam.

The first fallacy: It is narrated that they said: {Be Jews or Christians, and you will be guided}. They did not present any proof for this assertion, but rather insisted on mere imitation (Taqlid). Allah the Exalted answered this fallacy in several ways.

The first answer is a conclusive rebuttal: {Say, "Rather, [we follow] the religion of Abraham, inclining to truth} (Bal millata Ibrāhīma hanīfā).

The reasoning for this answer is: If the path to religion relies on imitation, then the most appropriate path is following the religion of Abraham, because these differing groups (Jews and Christians) agree on the validity of Abraham's religion. Following what is agreed upon is preferable to following what is disputed, if religion depends on imitation. It is as if the Almighty said: If religion depends on deduction and contemplation, We have already presented the proofs. But if it depends on imitation, then returning to the religion of Abraham (peace be upon him) and abandoning Judaism and Christianity is more appropriate.

If one asks: Do not both Jews and Christians claim to be upon the religion of Abraham (peace be upon him)?

We reply: Since it is established that Abraham was a proponent of pure Monotheism (Tawhid), and it is established that Christians assert the Trinity, and Jews assert anthropomorphism (Tashbīh), it is proven that they are not upon the religion of Abraham (peace be upon him). Since Muhammad (peace be upon him) called to Monotheism, he was upon the religion of Abraham.

Let us return to the interpretation of the words: As for {And they said, "Be Jews or Christians"}, it cannot mean offering a choice, because it is known that Jews would never accept Christianity over Judaism, rather they consider it disbelief. The same is known about Christians. Rather, it means that the Jews call to Judaism and the Christians call to Christianity; thus, each party calls to its own religion, claiming it is guidance. This is the meaning of {that you may be guided} (tahtadū), meaning if you do that, you will be guided and follow the path of uprightness.

As for {Rather, [we follow] the religion of Abraham} (Bal millata Ibrāhīma), there are four opinions regarding the accusative case (Nasb) of millata (religion):

1. It is coordinated in meaning with {Be Jews or Christians}. The implied structure is: They said, "Follow Judaism." [The response is:] Rather, follow the religion of Abraham.
2. It is based on omission (Hadhf): Implied meaning: Rather, we follow the religion of Abraham.
3. Implied meaning: Rather, we are people of the religion of Abraham. The direct object (mudaaf) is omitted, and the possessive (mudaaf ilayh) takes its place, like in the verse {And ask the town} (Q. Yusuf: 92), meaning its people.
4. Implied meaning: Rather, follow the religion of Abraham. Al-A'raj recited {millatu Ibrāhīma} in the nominative case (Raf'), meaning: His religion is our religion, or our religion is the religion of Abraham. In summary, you have the choice to make it either the subject or the predicate.

As for {inclining to truth} (hanīfā), there are two issues concerning it:

Issue 1: Linguists have two opinions regarding al-Hanīf:

1. Al-Hanīf is the one who is upright/straight. From this, the lame person is called Aḥnaf (inclined), as an omen for soundness, just as the bitten person is called Salīm (safe) and the perilous path is called Mafāzah (place of escape). Thus, whoever submits to Allah and does not deviate from Him in anything is Hanīf. This is narrated from Muhammad ibn Ka'b al-Qurazī.
2. Al-Hanīf is the one who inclines/leans. This is because the Aḥnaf is the one whose feet lean toward each other at the toes, and taḥannafa means he leaned. Thus, the meaning is that Abraham (peace be upon him) ḥanafa toward the religion of Allah, meaning he leaned toward it. So, {Rather, [we follow] the religion of Abraham, inclining to truth} means deviating from the Jews and Christians and turning away from them.

As for the exegetes, they mentioned several expressions:

• One: The opinion of Ibn Abbas, Al-Hasan, and Mujahid: Al-Ḥanīfiyyah is the pilgrimage to the House (Ka'bah).
• Two: It is following the truth (Mujahid).
• Three: Following Abraham in his religious laws, which are the laws of Islam.
• Four: Sincerity in action. The implied meaning is: Rather, we follow the religion of Abraham, which is Monotheism (Al-Asamm). Al-Qaffāl said: In summary, al-Ḥanīf is a title for one who adheres to Islam, like other titles of religions, and its origin is from Abraham (peace be upon him).

Issue 2: There are two opinions regarding the accusative case (Nasb) of hanīfā:

1. The opinion of Al-Zajjāj: It is accusative as a circumstantial adverb (Hāl) describing Abraham, like saying, "I saw Hind's face standing."
2. It is accusative by severance (al-Qaṭʿ). The intended meaning was: Rather, the religion of Abraham, the Hanīf (al-millatu Ibrāhīma al-Ḥanīf). When the definite article (al-) was dropped, the indefinite word (Hanīf) did not follow the definite noun (Ibrāhīm), so it became severed and thus took the accusative case. This is the view of the Kufan grammarians.

As for {and he was not among the polytheists} (wa mā kāna min al-mushrikīn), there are several interpretations:

1. It is a reminder that in the doctrine of the Jews and Christians there is polytheism, as we explained. Allah narrated that some Jews said, "Uzair is the son of Allah," and Christians said, "The Messiah is the son of Allah," and both are forms of polytheism (Shirk).
2. Al-Hanīf is a name for one who adheres to the religion of Abraham (peace be upon him). It is known that he (PBUH) came with specific laws, such as the Hajj and circumcision, etc. Whoever adheres to these is Hanīf. The Arabs used to adhere to these things, but they also practiced polytheism. Therefore, it is said because of this: {inclining to truth, and he was not among the polytheists}. Similar to this are His words: {turning in devotion to Allah, not associating partners with Him} (Q. Al-Hajj: 31), and {And most of them do not believe in Allah except while they are associating others with Him} (Q. Yusuf: 106).

Al-Qadi said: The verse indicates that one is permitted to argue against another using something that serves as a refutation of their statement, even if that point itself is not an independent proof. This is because it is known that the Prophet (PBUH) did not argue for his prophethood using such statements; rather, he argued with the clear miracles that appeared through him. However, after he had established the proof and removed the excuse, and found them persisting in their obstinacy and falsehood, he then presented an argument that matched their own framework. He said: If religion is based on following, then what is agreed upon—the religion of Abraham (PBUH)—is more worthy of being followed.

One could argue: If the Jews and Christians acknowledge the virtue of Abraham and admit that he did not affirm anthropomorphism or the Trinity, then it is impossible for them to say such things. Rather, they must affirm transcendence (Tanzīh) and Monotheism. If they affirm that, then calling others to it offers no benefit. If they deny Abraham's virtue, or admit it but deny that he rejected anthropomorphism and the Trinity, then this point is not agreed upon, and thus it is not valid to compel them by saying this is agreed upon, making it the preferred path.

The answer is: It was known through continuous transmission (Tawātur) that Abraham (peace be upon him) did not attribute offspring to Allah. Since it is authentically reported that the Jews and Christians said so, it is proven that their path contradicts the path of Abraham (peace be upon him).

{Say, "We have believed in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants and what was given to Moses and Jesus and what was given the prophets from their Lord. We make no distinction between any one of them, and we are to Him submissive [Muslims]."}