Al-Nisa: (125-126) And who is better in religion...

Allāh, the Exalted, having stipulated that salvation and attainment of Paradise depend on a person being a believer, explained the nature of faith and highlighted its virtue from two perspectives:

1. It is the religion that encompasses the manifestation of complete servitude, humility, and submission to Allāh, the Exalted.
2. It is the religion upon which Ibrāhīm (Abraham), peace be upon him, was.

Each of these perspectives is an independent reason for encouraging adherence to the religion of Islam.

Know that the religion of Islam is founded upon two matters: Belief (I'tiqād) and Action (ʿAmal).

• Belief: This is alluded to by His saying, "He has submitted his face to Allāh" (aslama wajhahu lillāh). Islam means submission and humility. The face is the noblest part of a person. Thus, when a person knows his Lord in his heart, affirms His Lordship, and acknowledges his own servitude, he has submitted his face to Allāh.
• Action: This is alluded to by His saying, "and he is one who does good (muḥsin)". This includes performing good deeds and abandoning evil deeds. Reflect upon this concise term and how it encompasses all objectives and aims.

Furthermore, the phrase "He has submitted his face to Allāh" implies exclusivity (ḥaṣr). It means he submitted his entire self to Allāh and submitted to none besides Allāh. This serves as a reminder that the perfection of faith is not achieved except by entrusting all matters to the Creator and declaring dissociation from one's own power and might (ḥawl wa quwwah).

It also serves as a warning against the path of those who seek aid from others besides Allāh. The polytheists used to seek aid from idols, claiming they were intercessors with Allāh. The Materialists and Naturalists seek aid from the celestial spheres, stars, and natures. The Jews claimed that being descendants of the Prophets would save them from the punishment of the Hereafter. The Christians claimed the Trinity. Thus, all sects sought aid from others besides Allāh.

As for the Muʿtazilah, in reality, they have not submitted their faces to Allāh, because they believe that the obedience which earns them reward originates from themselves.

However, the People of the Sunnah, who entrust governance, creation, origination, and formation entirely to the Truth (Allāh, the Exalted), and believe that there is no originator or effective agent except Allāh, are those who have submitted their faces to Allāh and relied completely on the grace of Allāh, cutting off their gaze from everything other than Allāh.

This perspective highlights that the Prophet Muhammad (ṣallā Allāhu ʿalayhi wa sallam) only called creation to the religion of Ibrāhīm (peace be upon him). It is well-known among all people that Ibrāhīm (ʿalayhi as-salām) called only to Allāh, as He says: "Indeed, I am free from what you associate [with Allāh]" (Al-Anʿām: 19). He did not call to the worship of a planet, obedience to a star, prostration to an idol, or reliance on nature. Rather, his religion was calling to Allāh and turning away from everything other than Allāh.

The call of Muhammad (ṣallā Allāhu ʿalayhi wa sallam) was very close to the Law (Sharīʿah) of Ibrāhīm in matters like circumcision and rites related to the Kaʿbah, such as praying toward it, circumambulating it, performing Saʿy, stoning, standing (wuqūf), shaving the head, and the ten tested commands mentioned in His saying: "And when his Lord tested Ibrāhīm with words, and he fulfilled them..." (Al-Baqarah: 124).

Since the Law of Muhammad (ṣallā Allāhu ʿalayhi wa sallam) is established to be close to the Law of Ibrāhīm, and since the Law of Ibrāhīm is accepted by everyone—as the Arabs pride themselves on their lineage to Ibrāhīm, and the Jews and Christians undoubtedly pride themselves on him—it necessitates that the Law of Muhammad must also be accepted by everyone.

Regarding His saying: "a ḥanīf"

There are two points of discussion concerning this word:

1. It can be an adverbial accusative (ḥāl) describing the one being followed (Ibrāhīm), or it can be an adverbial accusative describing the follower (Muhammad's followers). This is similar to saying, "I saw a rider," where "rider" can describe the seen object or the seer.
2. Al-Ḥanīf means one who inclines. It means one who inclines away from all religions because everything else is falsehood. The truth is that he inclines away from all apparent and hidden things. The reality is that falsehood, even if it is far from the falsehood it opposes, might be close to a falsehood that resembles it. However, the Truth is singular, so it must incline away from everything else, like the center point which is maximally distant from all parts of the circle.

If it is asked: The apparent meaning of this verse suggests that the Law of Muhammad (ṣallā Allāhu ʿalayhi wa sallam) is the Law of Ibrāhīm. If this were the case, Muhammad (ṣallā Allāhu ʿalayhi wa sallam) would not have a distinct Law of his own, which you (the scholars) do not assert.

We reply: It is possible that the religion (millah) of Ibrāhīm is included within the religion of Muhammad (ṣallā Allāhu ʿalayhi wa sallam), while this latter religion also contains excellent additions and sublime benefits.

There are several issues concerning this:

Issue 1: Connection to the Preceding Verse

There are two views on how this verse relates to what precedes it:

1. Since Ibrāhīm (ʿalayhi as-salām) reached such a high station in religion that Allāh took him as a Khalīl, he was worthy of being followed in his path and method.
2. Since the verse mentioned the religion of Ibrāhīm and described him as a ḥanīf, and then immediately followed it with "And Allāh took Ibrāhīm as a Khalīl," this implies that Allāh only took him as a Khalīl because he was knowledgeable of that Law and adhered to those obligations. This is reinforced by His saying: "And when his Lord tested Ibrāhīm with words, and he fulfilled them, He said, 'Indeed, I will make you an Imam for mankind'" (Al-Baqarah: 124). This indicates that Allāh made him an Imam for creation precisely because he perfectly fulfilled those words.

Given this, we say: Since the verse indicates that Ibrāhīm attained this high position—being Allāh's Khalīl—due to his adherence to that Law, this serves as a reminder that whoever acts according to this Law will inevitably attain the greatest stations in religion. This provides immense encouragement toward this religion.

If it is asked: What is the grammatical position of "And Allāh took Ibrāhīm as a Khalīl"?

We reply: This sentence is parenthetical (iʿtirāḍiyyah) and has no grammatical position. It is similar to what occurs in poetry, such as:

"And the events are numerous..."

A parenthetical sentence serves to emphasize the preceding statement, and the matter here is the same, as we have explained.

Issue 2: Etymology of Khalīl

Scholars have mentioned several derivations for Khalīl:

1. The Khalīl of a person is one who enters into his affairs and secrets, and whose love enters into the very fibers of his heart. This is undoubtedly the ultimate degree of love.
   • It is said: When Allāh revealed to Ibrāhīm the higher and lower realms, called people repeatedly to the Oneness of Allāh, forbade them from worshipping stars, the moon, and the sun, forbade them from worshipping idols, then he surrendered his own self to the fire, his son to sacrifice, and his wealth to guests, Allāh made him an Imam for creation and a Messenger to them, and promised him that kingship and prophethood would be in his progeny. Because of these distinctions, He named him Khalīl, as Allāh's love for His servant means His will to convey goodness and benefits to him.
2. The second derivation is that the Khalīl is one who agrees with you in your inner disposition (khilāluka). I say: It is narrated from the Prophet (ṣallā Allāhu ʿalayhi wa sallam) that he said: "Emulate the characteristics of Allāh." It seems that since Ibrāhīm reached a level in this matter that no one before him reached, Allāh specifically honored him with this distinction.
3. The author of Al-Kashshāf said: Al-Khalīl is one who travels with you on your path, derived from khal (a path in the sand). This view is close to the second one, or it can be interpreted as his intense obedience to Allāh and his lack of rebellion, outwardly or inwardly, against Allāh's command, as Allāh informed us: "When his Lord said to him, 'Submit,' he said, 'I have submitted to the Lord of the worlds'" (Al-Baqarah: 131).
4. The fourth view: Al-Khalīl is one who fills your gaps (khalal) just as you fill his gaps. This view is weak because since Ibrāhīm (ʿalayhi as-salām) was a Khalīl with Allāh, it is impossible to say that he filled Allāh's gaps. From this, we know that interpreting Khalīl this way is not possible.

Exegesists have mentioned several reasons for the revelation of this title:

1. When the sand brought by his servants turned into flour, his wife said, "This is from your Khalīl the Egyptian." Ibrāhīm replied, "Rather, it is from my Khalīl, Allāh."
2. Shahr ibn Hawshab narrated: An angel descended in the form of a man and mentioned the Name of Allāh with a sweet, moving voice. Ibrāhīm said, "Mention it again." The angel replied, "I will not mention it for free." Ibrāhīm said, "All my wealth is yours." The angel mentioned it with an even more moving voice. Ibrāhīm said, "Mention it a third time, and my children are yours." The angel said, "Rejoice, for I am a king and do not need your wealth or your children; my only purpose was to test you." Since he was willing to give up wealth and children just to hear the mention of Allāh, Allāh took him as a Khalīl.
3. Ṭāwūs narrated from Ibn ʿAbbās that Jibrīl (Gabriel) and the angels entered upon Ibrāhīm in the form of handsome young men. Ibrāhīm thought they were guests, so he slaughtered a fat calf for them and presented it, saying, "Eat, on the condition that you mention Allāh at the beginning and praise Him at the end." Jibrīl then said, "You are the Khalīl of Allāh," and this description was revealed.

My own view: There is another perspective I hold: When the essence of the soul is luminous, radiant, and lofty, with little attachment to bodily pleasures and physical states, and when such a sacred, noble essence is further adorned by actions that increase its polish against bodily impurities, and by thoughts that increase its illumination with sacred knowledge and divine insights, this person becomes deeply immersed in the realm of holiness and purity, dissociated from the bonds of the body and the senses. This person continues to increase in these noble states until he reaches a point where he sees only Allāh, hears only Allāh, moves only by Allāh, rests only by Allāh, and walks only by Allāh. The Light of Allāh's Majesty permeates all his physical faculties, penetrates them, sinks into their essences, and delves into their realities. Such a person is truly described as a Khalīl because the love of Allāh has permeated all his faculties. This is alluded to in the Prophet's (ṣallā Allāhu ʿalayhi wa sallam) supplication: "O Allāh, place light in my heart, light in my hearing, light in my sight, and light in my nerves."

Issue 3: Refuting the Christian Claim

Some Christians argued: Since the title Khalīl can be applied to a specific human being as a sign of honor and distinction, why can the title "Son" (Ibn) not be applied to ʿĪsā (Jesus), peace be upon him, as a sign of honor and distinction?

The reply: The difference is that being a Khalīl signifies excessive love (maḥabbah mufriṭah), which does not necessitate shared essence (jinsiyyah). However, "Son" implies shared essence. The Glorified God is far above sharing essence with created beings or resembling created things.

There are several issues here:

Issue 1: Connection to the Preceding Verse

There are several views:

1. The meaning is that Allāh did not take Ibrāhīm as a Khalīl because He needed him in any matter, as is the case with the friendship among humans. How can this be conceived when He possesses the dominion of the heavens and the earth? How can it be conceived that He needs a weak human? Rather, He took him as a Khalīl purely out of His grace, benevolence, and generosity, because Ibrāhīm was sincere in his servitude, so Allāh honored him with this distinction. In summary, the term Khalīl might suggest shared essence (jinsiyyah), so Allāh dispelled the illusion of similarity and shared essence with this statement.
2. From the beginning of the Sūrah until this point, Allāh mentioned various commands, prohibitions, promises, and warnings. Here, He clarifies that He is the God of all created things, the Originator of all beings and possibilities. Whoever is such must be obeyed and must submit to His commands and prohibitions.
3. Since He mentioned promises and warnings, both of which can only be fulfilled if two conditions are met: complete power over all created things and possibilities, and complete knowledge encompassing all particulars and universals (so that the obedient and the disobedient, the doer of good and the wrongdoer, are not confused). He indicated His perfect power by saying: "And to Allāh belongs whatever is in the heavens and whatever is on the earth," and His perfect knowledge by saying: "and Allāh is ever, of all things, Encompassing."
4. Since Allāh described Ibrāhīm as His Khalīl, He clarified that despite this intimacy, Ibrāhīm is still His servant, because to Him belongs everything in the heavens and the earth. This is like His saying: "There is none in the heavens and the earth but comes to the Most Merciful as a servant" (Maryam: 93), and "The Messiah, son of Maryam, would never disdain to be a servant of Allāh, nor would the angels near [to Him]" (An-Nisā: 172). Meaning, if the angels, despite their perfection in power and knowledge, do not disdain servitude to Allāh, how could the Messiah, with his human weakness, disdain it? Similarly here: if everything in the heavens and the earth is His property, subject to His command and the execution of His divinity, how can it be conceived that Allāh taking Ibrāhīm as a Khalīl removes him from the servitude of Allāh? All these views are sound and consistent.

Issue 2: Why "What" (mā) instead of "Who" (man)?

He said "whatever is in the heavens and whatever is on the earth" (mā fī as-samāwāt wa mā fī al-arḍ) and not "who" (man) because He adopted the usage referring to the genus (jins). When the created being is mentioned and the genus is intended, the word mā is used.

Issue 3: The Meaning of "Encompassing" (Muḥīṭan)

There are two views:

1. It refers to encompassing knowledge (iḥāṭah fī al-ʿilm).
2. It refers to encompassing power (iḥāṭah fī al-qudrah), as in His saying: "...and others which you have not been able to [reach]; Allāh has encompassed them" (Al-Fatḥ: 21).

Those who hold the second view argue: No one can say that since "And to Allāh belongs whatever is in the heavens and whatever is on the earth" indicates complete power, applying "and Allāh is ever, of all things, Encompassing" to complete power would result in repetition. We reply: The apparent meaning of "To Allāh belongs whatever is in the heavens and whatever is on the earth" only indicates that He is powerful and the Owner of everything within the heavens and the earth. It does not indicate His power over what lies outside them and is different from them. When He said "and Allāh is ever, of all things, Encompassing," it indicated His power over an infinite number of possible things outside these heavens and earth. Moreover, the chain of decree and destiny in all created things and possibilities is only broken by His origination, formation, and creation. This supports this view.

However, the first view is better, because we explained that divinity and the fulfillment of promises are only achieved and perfected by the combination of Power and Knowledge. Therefore, both must be mentioned. Knowledge was mentioned after Power because it is established in the principles of jurisprudence that knowledge of Allāh is knowledge of His being Powerful. Only after knowing Him as Powerful does one know Him as Knowing, because an action, by its occurrence, indicates power, and the wisdom and perfection within it indicate knowledge. The former is undoubtedly prior to the latter.

[Verse 127]

"And they ask you for a ruling concerning women. Say, 'Allāh gives you a ruling concerning them, and that which is recited to you in the Book concerning the orphan women to whom you do not give what is decreed for them while you desire to marry them, and concerning the vulnerable among children, and that you stand up for the orphans with justice. And whatever good you do, indeed, Allāh is ever, of all things, Knowing."

This verse addresses the inquiry regarding women, specifically concerning the rulings related to them, particularly in the context of orphans and the vulnerable.

The verse states: "Say, 'Allāh gives you a ruling concerning them...'" This establishes that the ultimate source of legislation regarding women and orphans is Allāh Himself.

"...and that which is recited to you in the Book concerning the orphan women to whom you do not give what is decreed for them while you desire to marry them..." This addresses the specific issue where guardians (or those in charge of inheritance) desired to marry orphan girls who were under their care, but refused to give them their rightful dowry or inheritance rights, often using their guardianship as an excuse to marry them cheaply or exploit them.

"...and concerning the vulnerable among children..." This extends the ruling to protect all weak children, not just female orphans, ensuring their rights are upheld.

"...and that you stand up for the orphans with justice (bi al-qiṣṭ)." This is a command to maintain absolute equity and fairness in all dealings with orphans.

"And whatever good you do, indeed, Allāh is ever, of all things, Knowing." This serves as a powerful incentive, assuring that every act of righteousness performed concerning these vulnerable groups is fully known and accounted for by Allāh.