THE CONCEPT AND TEACHINGS OF MILLAH ABRAHAM
WHAT IS MILLAH ABRAHAM?
a. Terminology of Millah
From the language
perspective, etymologically, the term “millah”
derived from Aramaic. Aram was one of the tribes in the Arabian Peninsula
(Yudie R. Haryono, 2002: 244). Fu'ad Mohammed Abdu al-Baqi (1981: 676) states
that the word “millah” is mentioned
in fifteen verses in the Qur’an, nine times in the Makkiyah verses and six times in the Madaniyah verses, and also in various contexts of discussion, which
is generally associated with the Prophets, especially Abraham.
According to
Al-Raghib al-Ashfahāni (d. 502 H), the word “millah”-as well as the word “din”
– is a term for something that has been determined by God to mankind through
His Prophets and Messengers so that people can relate to Him. In Turkish, “millet” is a term used by the Ottoman
Turks for all religions that developed in the region. Even in Turkish and
Persian, the word “millet” is often
used in the sense of “people or nation” (Cyril Glasse, 1999: 269).
In the Qur’an, the
application of the term millah
generally depends upon the Prophet who carried out the teaching, for example millah Ibrahim, millah of the Prophets (Shoaib, Ishmael, and Isaac descendants),
and millah Muhammad. The word millah is used in the Makkiyah verses of nine times, three of
which are directly idhāfah to Abraham
(Ibrahim) and the remaining six on idhāfah
toward dhamīr (pronoun).
In relation to the
word “millah” that associated
directly to Abraham, there are at least four main reasons on why Abraham has a
special place in the sight of God:
Firstly, Abraham
was awarded a privilege as the God’s love, he was selected as a Prophet and
leader. Moreover, many of his descendants became the chosen people of God as
well (Prophets and Messengers), especially from the lineage of Isaac and
Ishmael.
Secondly, Abraham
is a Prophet who received ulu al-‘azmi
or a special title of the Prophets who have extraordinary fortitude to spread
the teachings of monotheism. (Allama Sayyid Muhammad Husayn Tabatabaei al,
1992: 69).
Thirdly, Abraham
is the best example, a role model who was able to prove his love only to God.
He was willing to leave his parents and society. In fact, he even sacrificed
his beloved children for God.
Fourthly,
Abraham is the taproot or main root of a vine of God. Therefore, all the
celestial religions cannot be isolated from Millah Abraham. Prophet Moses (Musa), Jesus (Isa) and Prophet Muhammad are the successor generations of millah Prophet Abraham that is the din of God, the Lord of the Universe as
the true path, the right living system, and a natural way of life for humans.
b. Terminology of Din
Another term to
describe “millah” that often used in
the Qur’an is the word “din”. This
word is also commonly coupled with the word Islam. The Qur’an mentioned the
word “din” in various forms, 95 times
in 40 Surah; repeated in 49 times in Makkiyah
surah and 46 times in Madaniyah surah.
It also cites for 65 times as verbs and 26 times in possesive pronouns (ie. din-ku and din-mu ), and only three times as verbs (Muhammad Fu’ād ‘Abdu
al-Bāqi, 1981: 267-269).
Moreover, in
Semitic languages the word “din”
means constitutions or law (Suparman Usman, 2001: 11). While in Arabic, this
word is derived from the sentence ‘dāna-yadīnu-dīnan
; which means “when he accompanies, to surrender to and obey (someone)”, it
also means reward and compensation, obedience, submission, power and coercion
(Ibn Manzhur, Vol. 13: 170-171). Muhammad Rasyīd Ridhā (2005: 213) interprets
the word “din ” linguistically as
reward (al-jazā’), and also means
obedience and submission that lead in obtaining the reward. Furthermore, the
word “din” also means shari’a, which is a set of burden that
is responsibility of a servant of God.
Imām
al-Syahrastanī (w. 1153 M), states that beside obedience, submission,
retaliation, judgement, the word “din”
also represents millah and shari’a. Similar interpretation had also
been done by several interpreters during the classical era such as al-Tabary
(w. 923 M), al-Rāzy (w. 1210 M) and al- Qurthuby (w. 1273 M). Furthermore, a
slightly different understanding to the rest of the mussafir (commentators) was given by Muhammad Arkoun (w. 2010 M).
He interpreted it as judgement, reward, ‘urf
and custom (Muhammad Arkoun, 1990: 46).
Meanwhile,
according to Abū al-A'la Mawdudi (1997: 94), the word “din” has three meanings; firstly, “the honor of the government,
state and power”; secondly, “submission, obedience, servitude, and submission”;
and thirdly, “taking into account, prosecuting, punishing the acts”. If it is
said, yaum al-din, it means “the day
of reckoning” or “the day of retribution
beyond”, and when it is said qaum din,
it means the submissive and obedient community.
To
complete the meaning of the word “din”
over what we already mentioned above, it helps us to analyze the commentary of
Al-Darraz (1970: 30- 31), which is according to him, based on its form and
functions, the word “din” include
three basic meanings, they are:
1.
Dāna–dīnan; derived from a transitive
verb. This word means to have, set, anticipate, organize, force, calculate, case, reward, and punishment. In this
meaning, din more connotes to the
meaning of power and control, namely the right and the authority of the King as
the political authorities, including the power to punish, coerce and reward.
2.
Dāna lahū; intransitive verb that is
assembled with the letter lām. Here,
the word “di”’ means humble, obey, devote, and wara'. By him, the word al-din
li Allāh refers to the meaning of the above, namely that the law of God or
the attitude of submissive and humble themselves to Him. In fact, this second
meaning of the word “din” is no
different from the first one.
3.
Dāna bi al-Syay’; transitive verb that is
assembled with the letter ba', which
means taking and making it as din dan madzhab, which is used as a way of theory and practice.
While
etymologically, Al-Darraz confirms that din
is a divine ordinance that drove sensible people, on their own accord, to the
happiness of the world and Hereafter. The same interpretation was also
expressed by Yusuf al -Qaradawi (1997: 16). This understanding is consistent
with the notion of din is shari’a as proposed by Rasyīd Ridhā and
al-Syahrastāni above.
Furthermore,
similarities and relations between the meaning of din and millah can be
seen from several verses of the Qur’an as follows:
a.
Surah al-An’ām (6) verse 161:
قُلۡ
إِنَّنِي هَدَىٰنِي رَبِّيٓ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ دِينٗا قِيَمٗا مِّلَّةَ
إِبۡرَٰهِيمَ حَنِيفٗاۚ وَمَا كَانَ مِنَ ٱلۡمُشۡرِكِينَ ١٦١
Say, “My Lord has guided me to
a straight path, the right din (religion), the millah (path) of
Abraham the true believer, who was not a musyrik.”
The verse above describes firmly that what is
meant by God with the term shirāth
al-mustaqīm (the straight path; the way of
truth) it is din al-qayyim; the right
living system, namely millah Abraham . It also confirms that
the meaning of the word “din” is qual to “millah”. This Millah
Abraham, which was then also taught by God to Prophet
Muhammad.
b.
Surah al-An’ām (4) verse 125 :
وَمَنۡ
أَحۡسَنُ دِينٗا مِّمَّنۡ أَسۡلَمَ وَجۡهَهُۥ لِلَّهِ وَهُوَ مُحۡسِنٞ وَٱتَّبَعَ
مِلَّةَ إِبۡرَٰهِيمَ حَنِيفٗاۗ وَٱتَّخَذَ ٱللَّهُ إِبۡرَٰهِيمَ خَلِيلٗا ١٢٥
And
who is better in din (religion) than he who submits himself wholly (aslama) to
God, and is a doer of good, and follows millah Abraham the truth? God has
chosen Abraham for His favourite.


c.
Surah al-An’ām (22) verse 78 :
وَجَٰهِدُواْ
فِي ٱللَّهِ حَقَّ جِهَادِهِۦۚ هُوَ ٱجۡتَبَىٰكُمۡ وَمَا جَعَلَ عَلَيۡكُمۡ فِي
ٱلدِّينِ مِنۡ حَرَجٖۚ مِّلَّةَ أَبِيكُمۡ إِبۡرَٰهِيمَۚ هُوَ سَمَّىٰكُمُ
ٱلۡمُسۡلِمِينَ مِن قَبۡلُ وَفِي هَٰذَا لِيَكُونَ ٱلرَّسُولُ شَهِيدًا عَلَيۡكُمۡ
وَتَكُونُواْ شُهَدَآءَ عَلَى ٱلنَّاسِۚ فَأَقِيمُواْ ٱلصَّلَوٰةَ وَءَاتُواْ
ٱلزَّكَوٰةَ وَٱعۡتَصِمُواْ بِٱللَّهِ هُوَ مَوۡلَىٰكُمۡۖ فَنِعۡمَ ٱلۡمَوۡلَىٰ
وَنِعۡمَ ٱلنَّصِيرُ ٧٨
And
strive for God, with the striving due to Him. He has chosen you, and has not burdened
you in din (religion)—( follow) the millah (path) of your father Abraham. It is
He (God) who named you “Muslims” before, and in this (the Qur’an). So that, the
Prophet may be a witness over you and you may be witnesses over the people. So
shalat regularly, and give regular zakat, and hold on to God’s rope. He is your
Protector. An excellent Protector, and an excellent Helper.


d. The statement
of Prophet Joseph who left his nation’s religion and followed Millah Abraham as
Stated in Surah Yusuf (12) verse 38 :
قَالُواْ
يَٰٓأَيُّهَا ٱلۡعَزِيزُ إِنَّ لَهُۥٓ أَبٗا شَيۡخٗا كَبِيرٗا فَخُذۡ أَحَدَنَا
مَكَانَهُۥٓۖ إِنَّا نَرَىٰكَ مِنَ ٱلۡمُحۡسِنِينَ ٧٨
“And I have followed the millah ( din; religion/faith) of my
forefathers, Abraham , and Isaac , and Jacob. It is not for us to associate
anything with God. This is by virtue of God’s grace upon us and upon the
people, but most people are not grateful.”

The
above verses are firmly associating and equating the meaning of the word “din” and “millah”. In fact, those verses also strengthen the position of millah Abraham as spiritual generation
for the next apostolate, which includes Prophet Joseph, Prophet Muhammad and
his followers. In other words, all the Prophets of God brought the same
teaching, in the Qur’an it is known as the “millah
Ibrahim” or “millah Abraham”. All
descendants of Prophet Abraham (especially Moses, Jesus, and Muhammad) followed
and brought the same religious ideology that is Millah Abraham. Indeed, this
understanding is different from mainstream religious ideology, which assumes
that each of the Prophets and Messengers of God brought religious teachings
that differ from one another.
The application of
the term millah does not refer to God
(millah Allāh). However, it often
associated to Abraham instead. According to Al-Maraghi, this is due to the fact
that Abraham is the Prophet, where his eminency and true “din” had been approved, even by the idolaters and clerics in the
Mecca. In fact, the Quraysh and other Arabs tribes had called themselves as the
followers of millata Ibrahim or
millah Abraham. On the other hand, the word “din” often relies upon God (din
Allāh). Din refers to God, as He
is the owner of the ‘din ’ and also
the source of the “din” itself. For
this reason, God is also called as the al-Dayyān
(the source and whom commands law). For the word “din” that associates with the
adherents, such as in the word dīnīy
(my religion) or dīnukum (your
religion), it is referring to the obedience and submission of the followers
(Rauf Syalabi, 2003: 47).
The name of Madinah City or known as Medina is also
taken from the word din, which means
a place of obedience; a place of God's laws is enforced (Hasan al-Musthafawi,
2006: 38). The city of Yathrib was called Madinah
because it was the place where the obedience to God's law implemented. Through
the political power under the leadership of Prophet Muhammad as the Caliph of
God (the Heir Power of God) on the earth, the city turned into the central
lighthouse of the world (al-Madinah
al-munawwarah; the city of God’s light). Furthermore, the people of Prophet
Muhammad eventually transformed into a great nation above other nations in the
world, just as Jerusalem became the city of God’s light at the time of Prophet
Moses and Jesus.
c. Terminology of Shari’a
In addition to the
word din , another word that is also
associated with “millah” is “shari’a” (law). This term derived from
the basic syara'a, which means: come;
the source of water (Said Al-Ashmawi, 2004: 20); the road
to the springs (Al-Qurtubi, 1967: 211) to obtain happiness and safety (Hashim Kamali, 2008: 2).
According to
Muhammad Ismai’l Ibrahim, the word “shari’a”,
al-syar'u or al-syir'ah means something that was chosen and described by God
that taken from the din to His
servants. Meanwhile, according to Al-Maraghi, these words are used in the sense
of divine methods or the laws of God. Al-Ashmawi reminds that the word “shari’a” has been used in Arabic long
before the revelation of the Qur’an. In fact, another word that conveys the
same meaning already existed in the Torah and Bible.
The word “shari’a” has the same meaning as “din” as both resemble the spring, the
source of life (Isma'il Ibrahim: 266). In addition to Al-Maraghi, Imam Mujahid
(d. 722 AD) also interpreted the word al-Sharia
and al-syir'ah as din (millah).
Meanwhile, several other experts distinguish the meaning of shari’a and din, such as Qatada (d. 736 AD) and Abu Hanifa (d. 820 CE), who
argued that shari’a is a religious
obligation that must be undertaken, while din
is the main points of faith, for example believe in God and end of the day
(Ahmad Hassan, 1994: 7).
Al-Syatibi (1341
H: 153) mentions the meaning of shari’a
in a broader sense, which is the overall religious provision that governs human
behaviour, speech and beliefs. In other words, shari’a is a legal provision set by God, which explained by His
Prophets in regard to the rules for life and human life, to achieve happiness
of life in this world and Hereafter. However, in its development, the word shari’a was sometimes used to refer and
mention some aspects of Islamic law.
In practice, the shari’a is a set of divine laws that
regulate relationships between human and God, human and human within their
society, humans and other objects in nature that are surroundings them. These
divine laws are referring to specific contexts of a true devotion; a set of
rules of human devotion and rituals to God, and Mu'amalah that governs relationships between humans or other
objects in social life (Mohammad Daud Ali 2004: 34-35). Since then, it further
developed into a study of fiqh, which
has been simplified into two parts, fiqh
ibadah and fiqh mu'amalah.
The relationship
between the meaning of din (millah)
and shari’a can be seen from several
verses of the Qur’an, one of them in surah
al-Ma'idah (5), verse 48:
وَأَنزَلۡنَآ
إِلَيۡكَ ٱلۡكِتَٰبَ بِٱلۡحَقِّ مُصَدِّقٗا لِّمَا بَيۡنَ يَدَيۡهِ مِنَ
ٱلۡكِتَٰبِ وَمُهَيۡمِنًا عَلَيۡهِۖ فَٱحۡكُم بَيۡنَهُم بِمَآ أَنزَلَ ٱللَّهُۖ
وَلَا تَتَّبِعۡ أَهۡوَآءَهُمۡ عَمَّا جَآءَكَ مِنَ ٱلۡحَقِّۚ لِكُلّٖ جَعَلۡنَا
مِنكُمۡ شِرۡعَةٗ وَمِنۡهَاجٗاۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَعَلَكُمۡ أُمَّةٗ
وَٰحِدَةٗ وَلَٰكِن لِّيَبۡلُوَكُمۡ فِي مَآ ءَاتَىٰكُمۡۖ فَٱسۡتَبِقُواْ
ٱلۡخَيۡرَٰتِۚ إِلَى ٱللَّهِ مَرۡجِعُكُمۡ جَمِيعٗا فَيُنَبِّئُكُم بِمَا كُنتُمۡ
فِيهِ تَخۡتَلِفُونَ ٤٨
And
We revealed to you the Qur’an, with the truth, justifying the Holy Books that preceded
it, and as a touchstone for those Holy Books. So judge between them according
to what God revealed, and do not follow their desires if they differ from the truth
that has come to you. For each of you We have assigned a law and a method. Had God
willed, He could have made you a single nation, but He tests you through what
He has given you. So compete in righteousness. To God is your return, all of
you; then He will inform you of what you had disputed.
: 18 Furthermore, in the surah al-Jatsiyah (45) verse
ثُمَّ
جَعَلۡنَٰكَ عَلَىٰ شَرِيعَةٖ مِّنَ ٱلۡأَمۡرِ فَٱتَّبِعۡهَا وَلَا تَتَّبِعۡ
أَهۡوَآءَ ٱلَّذِينَ لَا يَعۡلَمُونَ ١٨
Then We set you upon a shari’ah (law) of that faith, so follow it, and do not follow the desires of those who do not know.
Furthermore, God the Lord of
the Universe has similarly affirmed it in surah
ash-Shura (42) verse 13 below:
۞شَرَعَ
لَكُم مِّنَ ٱلدِّينِ مَا وَصَّىٰ بِهِۦ نُوحٗا وَٱلَّذِيٓ أَوۡحَيۡنَآ إِلَيۡكَ
وَمَا وَصَّيۡنَا بِهِۦٓ إِبۡرَٰهِيمَ وَمُوسَىٰ وَعِيسَىٰٓۖ أَنۡ أَقِيمُواْ
ٱلدِّينَ وَلَا تَتَفَرَّقُواْ فِيهِۚ كَبُرَ عَلَى ٱلۡمُشۡرِكِينَ مَا
تَدۡعُوهُمۡ إِلَيۡهِۚ ٱللَّهُ يَجۡتَبِيٓ إِلَيۡهِ مَن يَشَآءُ وَيَهۡدِيٓ
إِلَيۡهِ مَن يُنِيبُ ١٣
He “prescribed” for you (Muhammad) the same din (religion) He has given upon Noah, and what We have revealed to you , and what We have revealed upon Abraham, and Moses, and Jesus: “You shall uphold din (religion), and be not divided therein.” As for the idolaters, what you call them to be outrageous to them. God chooses to Himself whom He wills, and He guides to Himself whoever repents.
If these three
verses are connected, it will show that the law is actually fixed (constant )
at all times, or in the language of Ibnu Qayyim (d . 1350 CE), shari’a generally unchanged with the
changing times and continues to be the law for the people until the end of time
(Jamal al- Ghāzīy, 1977: 25-27). Similarly, it also applies to the universal
basic values (basic principles) of God, for example, the
values of truth and justice or values of sleaze and mayhem.
Ash-Shura (42) verse 13 above reaffirmed that din (shari’a; the legal system) that
inherited (revealed; taught) by God to Prophet Muhammad is the din (millah;
shari’a) that had been prescribed to Prophet Noah, Prophet Abraham, Prophet
Moses, and Prophet Jesus. The basic command given to them is esentially the
same, which is to uphold the din (the
legal system). The realization of the God’s din
establishment is the enactment of God’s law in the human life.
From several
opinions about the meaning of the words din
and shari’a as mentioned above, it
can be concluded that the principle meaning of these words boils down to the
obedience of the law, that is the rules of God that must be obeyed, where
humans are only submit and surrender only to Him. In other words, there is a reciprocal
relationship between two parties, namely God as the party who gives order or
legal authority, and the humans, the servants as a party with surrender,
submissive and obedient attitudes. An element factor that connects these two
parties is known as constitutions or laws (Amin Suma, 2001: 10-11).
Strictly speaking,
the meaning of the words millah, din and shari’a are in fact the same and
interrelated. In other words, the essence of the legal system of God (din Allah) that was prescribed by the
Lord unto every Prophet is essentially the same and is part of human nature. Is
not that human nature remains the same from time to time?
Similarly to
Islam, it is neither a sect nor a particular ethnic religion. Islam is a way of
life for being submissive (aslama) to
the system (din). Din
al-Islam is a system of laws
that applies universally to all
creatures, which taught by God to His Prophets as a manifestation of the path
of truth revealed to them. In essence,
din al-Islam is a system that based
on an awareness of God's will and plan, as well as the attitude of submission,
either voluntarily or compulsory to His legal system.
God as Lord or
King of the Universe has never taught, let alone ordered a different legal
system to each of His Prophets. Although those Prophets were sent to differrent
eras, nations and languages, that does not mean He taught or ordered different
laws. In other words, millah or din or shari’a
of all Prophets and Messengers are
essentially the same and just one,
namely din al-Islam: millah
Ibrahim/Abraham that is hanif.
Questions
arise, why do the majority of experts still discriminate against the shari’a of God’s Prophets? Why does God
the All -Knowing of everything about humans has to work repeatedly to revise
and amend His own laws through a new Prophet at different times? What happens
with humans who live in the future, who will be more advanced and developed in
technologies than 14 centuries ago? Indeed, these understandings are
inappropriate for God, He knows everything of what will happen today, tomorrow
and the future.
In our opinion,
this perception is due to, firstly, the interpretation of hatred and absolute
claims from each religion and ethnicity that are still behind their
understanding. Secondly, it was influenced by the theory of religious evolution
Edward Burnett Tylor’s (2011), which asserts that religion develops along with
human evolution, as in Charles Robert Darwin’s Theory (d. 1882 CE). Thirdly;
the textual interpretation on the surah
al-Maidah (5) of verse 48, “ ... For every nation among you, We have a
signed a law (shari’a) and a bright path...”
In term of
manifestations of (partial) religious laws, particularly for divine religions,
there are indeed many differences (points of dispute). Even in internal of Islam
religion itself also has various different law manifestations that are
different to one another. This is nothing else because of the different
interpretations or mazhab among them.
However, the main focus of this defence is the
fact that the basis and essence of God’s law is universal, which never changes due to changing times and places. That
is why, whenever the Lord of the
Universe sent His Messenger, the commandment is basically to rebuild the
"Kingdom of God" on earth as a means to establish the din (legal system) in all aspects of
living and the life of mankind, so that every human being remains in their fitrah as a servant of God the Creator,
the Lord of the Universe.
In conclusion,
Millah Abraham (Millah Ibrahim) is
the true pathway of the One Almighty God, the Lord of the Universe, which is a
concept and way for a just legal system, to realize a peaceful and prosperous
life on earth. Millah Abraham is in
fact what is known as the Din al-Qayyim,
din al-Islam Hanif (the pure Islamic
system).
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