وَجَعَلَها كَلِمَةً باقِيَةً في عَقِبِهِ لَعَلَّهُم يَرجِعونَ

And He made it a lasting word among his posterity so that they may come back [to the right path].

EXEGESIS

In the verb jaʿalahā (he made it) the subject pronoun is hidden, and exegetes have differed as to who is the subject of this verb. Some exegetes understand it as referring to God,[1] whilst other exegetes say that what is more apparent based on the context is that it is referring to Prophet Abraham (a).[2]

The object of the verb it in He made it refers to the repudiating in verse 26.[3] That repudiation in meaning is the same as the first phrase of the Islamic declaration of faith, lā ilāha illa-llāh (there is no god but Allah).

ʿAqibihi (his posterity) refers to the progeny and descendants of Prophet Abraham (a), as explained by Ibn Abbas and Mujāhid. The root letters ʿ-q-b encompass the notion of being connected to something while positioned behind or posterior to it, irrespective of whether the connection is physical or metaphysical. This core meaning persists throughout various conjugations of the word used in the Quran.[4]

For instance, it has been employed to signify the heel, as seen in verses 3:144 and 8:48. In the present verse, ʿaqib denotes one’s children and descendants due to their sequential position in relation to their forebears.[5] The term ʿāqibah often signifies the eventual ending of an event, as demonstrated in verses such as 22:41, 37:73, and 65:9. Additionally, the punishment attached to sins is referred to as ʿuqūbah, highlighting its consequential and retributive nature.[6]

The referent of the pronoun hum (they) in so that they may come back may be ‘the posterity of Abraham (a)’, or it may refer to all people in general, as understood by the context.

EXPOSITION

Since the lasting word is a reference to the repudiation of false deities or an affirmation of the oneness of God, this verse can be seen as foretelling that there will always be a group of monotheists amongst the lineage of Prophet Abraham (a). This is reflected in the request of Prophet Abraham (a) himself, When Abraham said: ‘My Lord! Make this city a sanctuary, and save me and my children from worshiping idols’ (14:35), and, Our Lord, make us submissive to You, and [raise] from our progeny a nation submissive to You, and show us our rites [of worship], and turn to us clemently. Indeed, You are the All-Clement, the All-Merciful (2:128).

It is noteworthy that all monotheistic faiths that exist today trace their original teachings back to Prophet Abraham (a) (hence the term ‘Abrahamic faiths’), and the three major prophets, Muhammad (s), Jesus (a), and Moses (a), are all from the lineage of Abraham (a).[7] Whilst previous prophets such as Noah (a) also fought against polytheism, Abraham (a) stands out as the paragon of establishing monotheism, such that he not only sufficed with destroying the idols of his community (21:57-67), but also pleaded with God to maintain this creed amongst his descendants (14:35).[8]

However, a closer examination of the verses, particularly 2:128, suggests that Prophet Abraham’s (a) petition for his descendants did not simply involve a nation adhering to monotheism on a superficial level. Instead, it emphasised the importance of genuine and wholehearted devotion to monotheism. Such individuals, though potentially few in number, would embody this ideal and serve as spiritual guides and leaders for others.

Thus, the lasting word mentioned in the verse is preserved only within a select group of Prophet Abraham’s (a) descendants – those who exhibited unwavering devotion to God. As mentioned in 2:128, this chosen lineage consisted of individuals characterised by purity and wholehearted submission to God. Consequently, the posterity in question refers not to every individual in Prophet Abraham’s (a) bloodline, but rather those who embodied the ideals of monotheism and spiritual leadership.

This interpretation aligns with numerous accounts indicating that God designated the spiritual leadership (Imamate) to specific members of Prophet Abraham’s (a) lineage. This understanding also resonates with Prophet Abraham’s (a) own prayer upon receiving the divine appointment as Imam. In response to his request for this distinction to continue among his descendants, God affirms the spiritual leadership but clarifies that it would not apply to unjust members of his progeny: And when his Lord tested Abraham with certain words, and he fulfilled them, He said: ‘I am making you the Imam of mankind.’ Said he: ‘And from among my descendants?’ He said: ‘My pledge does not extend to the unjust’ (2:124).

According to Fayḍ Kāshānī, the word refers to the affirmation of the oneness of God (tawḥīd), whilst the making of this word to last amongst the descendants of Prophet Abraham (a) is an indication towards the fact that until the Day of Judgement, there will always be an infallible Imam from the progeny of Prophet Abraham (a) who will proclaim the oneness of God and call people towards this path. Therefore, so that they may come back means those who commit polytheism may return to the path of tawḥīd through the calling of the infallible Imams.[9]

All the aforementioned interpretations are consistent with the assumption that the pronoun in And He made it is referring to God. However, another reading of the verse may suggest that the pronoun refers not to God, but rather to Prophet Abraham (a) himself. Under this interpretation, the phrase made it a lasting word would describe Prophet Abraham’s (a) efforts to instil the profession of tawḥīd within his offspring. In this way, the verse may be emphasising Prophet Abraham’s (a) role in perpetuating the monotheistic tradition through his descendants. Abraham enjoined this [creed] upon his children, and [so did] Jacob, [saying:] ‘My children! Allah has indeed chosen this religion for you; so never die except as Muslims’ (2:132).

This interpretation has been attributed to ʿIkramah amongst the earliest companions,[10] and is perhaps more in line with the context of the verses which have been primarily quoting the words of Prophet Abraham (a), whilst also noting that the name of Allah has not been clearly mentioned in the previous verses for the pronoun to refer to Allah.[11]

Some exegetes have rejected this interpretation, as ‘enjoining’ (waṣiyyah) is not the same as ‘making’ (jaʿl), and thus this interpretation would not be in line with the apparent meaning of the verse.[12] Other exegetes respond that the Quranic usage of ‘making’ is more general and is not restricted to ‘creating ex-nihilo’, which is specific to God. For example, 12:15 uses this verb to describe how the brothers of Prophet Joseph (a) threw him into the well: So when they took him away and conspired to put him (yajʿalūhu) into the recess of a well.[13]

Having said that, it may be feasible to reconcile between the two interpretations by recognising that both God and Prophet Abraham (a) could have played significant roles in ensuring the endurance of monotheistic belief among Prophet Abraham’s (a) lineage. From this perspective, God facilitated the preservation of the lasting word within Prophet Abraham’s (a) progeny, whilst Abraham (a), in alignment with divine will, actively contributed to its continuation by instructing and encouraging his children to adhere to the profession of tawḥīd.[14]

INSIGHTS FROM HADITH

1. It has been reported from Abū Baṣīr that he asked Imam al-Ṣādiq (a) about the verse, And He made it a lasting word among his posterity, and Imam said: ‘It is Imamate; Allah made it to remain in the descendants of Husayn (a) until the Day of Resurrection.’[15]
2. It has been reported by Mufaḍḍal ibn ʿUmar, as part of a lengthy narration, that he asked Imam al-Ṣādiq (a): ‘O grandson of the Prophet of God! Please inform me about the meaning of the following words of Allah, And He made it a lasting word among his posterity.’ The Imam said: ‘He meant by that Imamate. He made it to remain in the descendants of Husayn (a) until the Day of Resurrection.’[16]

Note: Numerous narrations directly link the lasting word to the concept of Imamate, emphasising its manifestation within the lineage of Imam al-Husayn (a). These accounts suggest that Imamate, as a divinely ordained institution of spiritual guidance and leadership, is intrinsically tied to the enduring legacy of monotheistic devotion found within Prophet Abraham’s (a) progeny. As such, these narrations offer additional insights into the profound significance of the lasting word and its role within the context of Prophet Abraham’s (a) descendants.[17]

REVIEW OF TAFSĪR LITERATURE

It has been attributed to Ibn Zayd that the lasting word is a reference to the religion of Islam, in light of 22:78: the faith of your father, Abraham. He named you ‘muslims’ before.[18]

According to Ibn al-ʿArabī, the lasting word is a reference to prophethood.[19]

Some exegetes have mentioned so that they may come back means ‘so that the people of Mecca may turn back from polytheism to the creed of Prophet Abraham (a)’.[20]

Some exegetes add that all of the progeny of Prophet Abraham (a) affirmed the oneness of God until the time of ʿAmr ibn Luḥayy, who was the first to call his people towards the worship of the idol Hubal.[21] Thereafter, a majority of the progeny of Prophet Abraham (a) strayed towards polytheism and only a minority remained on the path of monotheism, such as the forefathers of Prophet Muhammad (s) and other Hanifs such as Zayd ibn ʿAmr ibn Nufayl, Umayyah ibn Abī al-Ṣalt, and Waraqah ibn Nawfil.[22]

[1] Mizan, 18/96.
[2] Amthal, 16/39.
[3] Mizan, 18/96.
[4] Tahqiq, 8/225.
[5] Tahqiq, 8/227.
[6] Tahqiq, 8/225.
[7] Amthal, 16/39.
[8] Amthal, 16/39.
[9] Safi, 4/387.
[10] Suyuti, 6/16.
[11] Alusi, 25/76; Amthal, 16/39; Ibn Ashur, 25/238.
[12] Mizan, 18/97.
[13] Amthal, 16/40.
[14] Mehr, 18/346.
[15] Maani, 1/131.
[16] Khisal, 1/305.
[17] Burhan, 4/852-856.
[18] Tusi, 9/193.
[19] Qurtubi, 16/77.
[20] Jalalayn, 1/494; Maraghi, 25/84.
[21] Ibn Hisham, 1/78.
[22] Munyah, 25/186.