وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ ﴿۱۲۴﴾ وَإِذْ جَعَلْنَا الْبَيْتَ مَثَابَةً لِلنَّاسِ وَأَمْنًا وَاتَّخِذُوا مِنْ مَقَامِ إِبْرَاهِيمَ مُصَلًّى وَعَهِدْنَا إِلَى إِبْرَاهِيمَ وَإِسْمَاعِيلَ أَنْ طَهِّرَا بَيْتِيَ لِلطَّائِفِينَ وَالْعَاكِفِينَ وَالرُّكَّعِ السُّجُودِ ﴿۱۲۵﴾ وَإِذْ قَالَ إِبْرَاهِيمُ رَبِّ اجْعَلْ هَذَا بَلَدًا آمِنًا وَارْزُقْ أَهْلَهُ مِنَ الثَّمَرَاتِ مَنْ آمَنَ مِنْهُمْ بِاللَّهِ وَالْيَوْمِ الْآخِرِ قَالَ وَمَنْ كَفَرَ فَأُمَتِّعُهُ قَلِيلًا ثُمَّ أَضْطَرُّهُ إِلَى عَذَابِ النَّارِ وَبِئْسَ الْمَصِيرُ ﴿۱۲۶﴾
﴾124﴿ Wa izib talaaa Ibraaheema Rabbuhoo bi Kalimaatin fa atammahunna qaala Innee jaa'iluka linnaasi Imaaman qaala wa min zurriyyatee qaala laa yanaalu 'ahdiz zaalimeen
﴾125﴿ Wa iz ja'alnal Baita masaabatal linnaasi wa amnanw wattakhizoo mim Maqaami Ibraaheema musallaaa; wa 'ahidnaaa ilaaa Ibraaheema wa Ismaa'eela an tahhiraa Baitiya littaaa'ifeena wal'aakifeena warrukka'is sujood
﴾126﴿ Wa iz qaala Ibraaheemu Rabbij 'al haazaa baladan aaminanw warzuq ahlahoo minas samaraati man aamana minhum billaahi wal yawmil aakhiri qaala wa man kafara faumatti'uhoo qaleelan summa adtarruhooo ilaa 'azaabin Naari wa bi'salmaseer
﴾124﴿ And when his Lord tested Ibrahim (peace be upon him) with certain commands and he fulfilled them completely, Allah said, “I am making you a leader for all people.”
Ibrahim (peace be upon him) said, “And from among my descendants?” Allah said, “My covenant does not reach the wrongdoers.”
﴾125﴿ In this verse, the second point is about the great status of the House of Allah in three ways: as a place of reward for people, a place of safety, and making the standing place of Ibrahim (peace be upon him) a place of prayer.
“A place of reward” either means a place where people earn reward or a place to which people return repeatedly.
The meaning of “safety” refers to the sanctity of the Sacred Sanctuary of Mecca, where shedding blood, cutting trees, and similar actions are forbidden, or it means that worship in this place protects from the punishment of Allah.
“The standing place of Ibrahim” refers to the stone upon which Ibrahim (peace be upon him) stood while building the House of Allah.
“A place of prayer” refers to praying two units after circumambulation near it, or it could refer to Safa and Marwah, Mina, Muzdalifah, Arafah, Multazam, and Hajar al-Aswad, meaning the places where supplication is made.
“Purify” means both outward cleanliness from impurities and inner purity from shirk and innovations.
These three acts of worship have a special connection to the House of Allah: first, circumambulation, which is not allowed anywhere else, not in any other mosque, house, or over a grave; second, devotion, which can be done in any mosque but is best in the Sacred Mosque; third, bowing and prostrating, that is, prayer, which is specifically directed toward it as the qibla.
﴾126﴿ And when Ibrahim (peace be upon him) said, “O my Lord, make this city secure and provide its people with fruits, those who believe in Allah and the Last Day,” Allah said, “And whoever disbelieves, I will grant him a little enjoyment for a short time, then I will force him to the punishment of the Fire, and what an evil destination that is.”
[124] In this verse, the story of Ibrahim (peace be upon him) is mentioned as a transmitted proof to invite the Children of Israel to the religion of Ibrahim (peace be upon him) for three reasons.
First, Ibrahim (peace be upon him) purified the House of Allah from shirk, so why do you commit shirk and not accept the pilgrimage to this House?
Second, Ibrahim (peace be upon him) prayed for the final Prophet, and this is the truth, so why do you deny it?
Third, Ibrahim (peace be upon him) advised monotheism, so why do you not accept this?
There are also five points in the story of Ibrahim (peace be upon him), and after that, seven warnings.
In this verse, the first point is the greatness of Ibrahim (peace be upon him): one is fulfilling the commands, another is leadership, and another is prophethood among his descendants.
The meaning of “commands” refers to the tests that are mentioned in various places in the Quran about Ibrahim (peace be upon him): disputing with Nimrod, inviting his father, being thrown into the fire, and the test of being commanded to sacrifice his son.
The meaning of “leadership” is prophethood, and this is proof that prophets are protected from sins even before prophethood.
By “wrongdoers,” sinners are meant, and by “covenant,” prophethood is intended.
[125] In this verse, the second point is about the great status of the House of Allah in three ways: as a place of reward for people, a place of safety, and making the standing place of Ibrahim (peace be upon him) a place of prayer.
“A place of reward” either means a place where people earn reward or a place to which people return repeatedly.
The meaning of “safety” refers to the sanctity of the Sacred Sanctuary of Mecca, where shedding blood, cutting trees, and similar actions are forbidden, or it means that worship in this place protects from the punishment of Allah.
“The standing place of Ibrahim” refers to the stone upon which Ibrahim (peace be upon him) stood while building the House of Allah.
“A place of prayer” refers to praying two units after circumambulation near it, or it could refer to Safa and Marwah, Mina, Muzdalifah, Arafah, Multazam, and Hajar al-Aswad, meaning the places where supplication is made.
“Purify” means both outward cleanliness from impurities and inner purity from shirk and innovations.
These three acts of worship have a special connection to the House of Allah: first, circumambulation, which is not allowed anywhere else, not in any other mosque, house, or over a grave; second, devotion, which can be done in any mosque but is best in the Sacred Mosque; third, bowing and prostrating, that is, prayer, which is specifically directed toward it as the qibla.
[126] In this verse, the third point is about the supplication of Ibrahim (peace be upon him) for Mecca regarding these matters and about its people.
“I will grant him a little enjoyment” means that all of worldly life is little compared to the Hereafter.
Similarly, this is mentioned in verse 35 of Surah Ibrahim.
But this supplication was made when Mecca was not yet fully settled, so he used the indefinite form for “city,” while in the supplication in Surah Ibrahim, which was after Mecca had been settled, he used the definite form.