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Draft:Verse 129 of Sura al-Baqara

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Verse 129 of Sura al-Baqara
Verse's Information
Suraal-Baqara (Qur'an 2)
Verse129
Juz'1
Content Information
Place of
Revelation		Medina
AboutThe prayer of Prophet Abraham (a) and Prophet Ishmael (a)
Related VersesQur'an 2:127; Qur'an 2:128


Qur'an 2:129 recounts the supplication of Prophet Abraham (a) and Prophet Ishmael (a) during the construction of the Ka'ba, in which they implored God to raise a prophet from among their submissive descendants to fulfill the objectives of the divine mission. This supplication delineates three primary goals for the messenger: the recitation of the Book, the instruction of wisdom, and the purification of humanity. Citing a prophetic narration, Shi'a exegetes identify the "messenger" mentioned in the verse specifically as Prophet Muhammad (s) and interpret "the Book" as the Qur'an.

Wisdom (ḥikma) is interpreted as a body of profound insights, the rationale behind divine rulings, and knowledge regarding the realities of the universe. In conjunction with the teaching of the Book and wisdom, purification (tazkiya) is presented as a fundamental objective of the mission—a process involving the cleansing of humans from kufr, shirk, and misguidance, as well as the removal of moral vices and various forms of sin.

In his exegesis of this verse, Abd Allah Jawadi Amuli posits that the ultimate purpose of appointing prophets—particularly the Prophet of Islam (s)—is the purification of the human soul and spirit; consequently, the teaching of the Book and wisdom serves as a means to attain this sublime end.

Prayer for the Fulfillment of Prophetic Goals

In Qur'an 2:129, Prophet Abraham (a) and Prophet Ishmael (a) beseeched God to appoint a prophet from their own lineage to realize three objectives of the prophetic mission: the recitation of divine verses, the teaching of wisdom, and purification.[1] Al-Shaykh al-Tusi interpreted "the Book" in this verse as specifically referring to the Qur'an;[2] however, Ali Mishkini contends that the scope of "teaching the Book" encompasses previous Heavenly Books in addition to the Qur'an.[3]

Connection with Preceding Verses

As detailed in Qur'an 2:127 and Qur'an 2:128, while Abraham (a) and Ishmael (a) were engaged in the reconstruction of the Ka'ba, they prayed that God accept their labor, render them and their progeny submissive to His command, teach them the rites of worship, and accept their repentance.[4] Their final petition in this series, recorded in verse 129, was for the appointment of a prophet from their lineage to guide society.[5]

Identity of the Prophet of Guidance

Citing a prophetic narration, many Shi'a exegetes maintain that the term messenger (rasūl) in Qur'an 2:129 refers to Prophet Muhammad (s).[6] In this narration, the Prophet (s) identifies himself as the fulfillment of his father Abraham's supplication.[7] Scholars argue that the context of the prayer indicates that the intended messenger is Muhammad (s), as Abraham sought security and provision specifically for the inhabitants of Mecca.[8] Furthermore, Muhammad (s) is the only prophet appointed from the lineage of Ishmael (a) within that city.[9] However, Abd Allah Jawadi Amuli does not consider the term "messenger" to be restricted exclusively to Muhammad (s), regarding him instead as a prominent instance of this prayer.[10]

Highlighting the phrase *minhum* ("from among them"), Nasir Makarem Shirazi posits that prophets must be of the human species. He argues that by possessing human traits and instincts, prophets can better empathize with the struggles, needs, and pains of the people; moreover, by attaining the station of prophethood despite these instincts, they serve as exemplary role models.[11]

Purification through the Book and Wisdom

According to Abd Allah Jawadi Amuli, the mention of teaching (taʿlīm) prior to purification (tazkiya) in Qur'an 2:129 indicates that education and the knowledge of rulings serve as a prelude to human training and purification. Nonetheless, the intrinsic value of purification surpasses that of teaching, constituting the ultimate goal of the prophets; teaching is merely the vehicle to reach this lofty objective.[12] Conversely, Muhammad Sadiqi Tehrani, noting three other Quranic verses where "purification" precedes "teaching," concludes that within the mission of the Prophet (s), the moral refinement and training of the people take precedence over their instruction.[13]

Exegetes have proposed various interpretations for the term wisdom (ḥikma) in this verse. Tafsir-i nimuna defines it as the collection of knowledge, secrets, and the rationale behind divine rulings and laws elucidated by the Prophet (s).[14] Banu Amin interprets it as knowledge of the reality of existence, commensurate with human capacity. She also notes other interpretations, including knowledge of religion, the Sunna of the Prophet (s), understanding of rulings accessible only through the messenger's guidance, and a light that illuminates the human heart. In her view, all these definitions are manifestations of the fundamental knowledge of the reality of things.[15] In Tafsir-i rawan, Ali Mishkini defines wisdom as the aggregate of independent rational judgments, knowledge of ontological realities, and the rulings of the Shari'a.[16]

The objective of the purification (tazkiya) of the people is understood as cleansing them of kufr, shirk, misguidance, moral vices, and sin—the apex of which is ʿiṣma.[17] Fakhr al-Razi, a Sunni exegete, argues that "prophetic purification" refers to outward instruction and guidance rather than control over the human inner self, asserting that a prophet lacks such power and that its use would imply determinism. Jawadi Amuli counters this by arguing that, unlike Fakhr al-Razi's view, the prophet—by God's leave—possesses the power of spiritual influence over human souls without negating their free will. He further notes that even if such influence were deterministic, it would not contradict Fakhr al-Razi's own theological foundations regarding determinism.[18]

Notes

  1. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 1, pp. 456-457; Bānū Amīn, Makhzan al-ʿirfān, 1361 Sh, vol. 2, pp. 86-87.
  2. ↑ Al-Ṭūsī, Al-Tibyān, vol. 1, p. 467.
  3. ↑ Mishkīnī, Tafsīr-i rawān, 1392 Sh, vol. 1, p. 143.
  4. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 1, pp. 454-456.
  5. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 1, pp. 454-456.
  6. ↑ See: Jawādī Āmulī, Tafsīr-i Tasnīm, 1388 Sh, vol. 7, p. 87; Al-Ṭūsī, Al-Tibyān, vol. 1, p. 466; Abū l-Futūḥ al-Rāzī, Rawḍ al-jinān, 1371 Sh, vol. 2, p. 173.
  7. ↑ Al-Baḥrānī, Al-Burhān fī tafsīr al-Qurʾān, 1373 Sh, vol. 1, p. 334; Al-Shaykh al-Ṣadūq, Man lā yaḥḍuruh al-faqīh, 1413 AH, vol. 4, p. 369.
  8. ↑ Qur'an 2:126.
  9. ↑ Karami, Natāʾij al-fikr, 1426 AH, vol. 2, p. 58.
  10. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1388 Sh, vol. 7, p. 87.
  11. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 1, p. 458.
  12. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1388 Sh, vol. 7, pp. 100-102.
  13. ↑ Ṣādiqī Tihrānī, Al-Furqān, 1406 AH, vol. 2, pp. 160-161.
  14. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 1, pp. 456-457.
  15. ↑ Bānū Amīn, Makhzan al-ʿirfān, 1361 Sh, vol. 2, p. 85.
  16. ↑ Mishkīnī, Tafsīr-i rawān, 1392 Sh, vol. 1, p. 143.
  17. ↑ Ṭayyib, Aṭyab al-bayān, 1378 Sh, vol. 2, p. 199.
  18. ↑ Jawādī Āmulī, Tafsīr-i Tasnīm, 1388 Sh, vol. 7, pp. 86-87.

References

  • Abū l-Futūḥ al-Rāzī, Ḥusayn b. ʿAlī. Rawḍ al-jinān wa rūḥ al-janān fī tafsīr al-Qurʾān. Mashhad: Āstān-i Quds-i Raḍawī, 1371 Sh.
  • Al-Baḥrānī, Hāshim b. Sulaymān. Al-Burhān fī tafsīr al-Qurʾān. Qom: Bunyād-i Biʿthat, 1373 Sh.
  • Bānū Amīn, Nuṣrat Baygum. Makhzan al-ʿirfān dar ʿulūm-i Qurʾān. Tehran: Nahḍat-i Zanān-i Musalmān, 1361 Sh.
  • Jawādī Āmulī, ʿAbd Allāh. Tafsīr-i Tasnīm. Qom: Markaz-i Nashr-i Isrāʾ, 4th ed., 1388 Sh.
  • Karami, Muḥammad. Natāʾij al-fikr fī sharḥ al-bāb al-ḥādī ʿashar. Qom: Mahdī Yār, 1426 AH.
  • Makārim Shīrāzī, Nāṣir. Tafsīr-i nimūna. Tehran: Dār al-Kutub al-Islāmiyya, 1374 Sh.
  • Mishkīnī, ʿAlī. Tafsīr-i rawān. Qom: Dār al-Ḥadīth, 1392 Sh.
  • Ṣādiqī Tihrānī, Muḥammad. Al-Balāgh fī tafsīr al-Qurʾān bi-l-Qurʾān. Qom: Maktabat Muḥammad al-Ṣādiqī al-Tihrānī, 1419 AH.
  • Al-Shaykh al-Ṣadūq, Muḥammad b. ʿAlī. Man lā yaḥḍuruh al-faqīh. Qom: Daftar-i Intishārāt-i Islāmī, 2nd ed., 1413 AH.
  • Al-Ṭūsī, Muḥammad b. al-Ḥasan. Al-Tibyān fī tafsīr al-Qurʾān. Beirut: Dār Iḥyāʾ al-Turāth al-ʿArabī, [n.d].
  • Ṭayyib, ʿAbd al-Ḥusayn. Aṭyab al-bayān fī tafsīr al-Qurʾān. Tehran: Intishārāt-i Islām, 1378 Sh.
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