رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ وَمَا يَخْفَى عَلَى اللَّهِ مِنْ شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ﴿۳۸﴾ الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ ﴿۳۹﴾ رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِي رَبَّنَا وَتَقَبَّلْ دُعَاءِ ﴿۴۰﴾ رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ ﴿۴۱﴾ وَلَا تَحْسَبَنَّ اللَّهَ غَافِلًا عَمَّا يَعْمَلُ الظَّالِمُونَ إِنَّمَا يُؤَخِّرُهُمْ لِيَوْمٍ تَشْخَصُ فِيهِ الْأَبْصَارُ ﴿۴۲﴾

﴾38﴿ Rabbanaaa innaka ta'lamu maa nukhfee wa maa nu'lin; wa maa yakhfaa 'alal laahi min shai'in fil ardi wa laa fis samaaa'
﴾39﴿ Alhamdu lillaahil lazee wahaba lee 'alal kibari Ismaa'eela wa Ishaaq; inna Rabbee lasamee'ud du'aaa
﴾40﴿ Rabbij 'alnee muqeemas Salaati wa min zurriyyatee Rabbanaa wa taqabbal du'aaa'
﴾41﴿ Rabbanagh fir lee wa liwaalidaiya wa lilmu'mineena Yawma yaqoomul hisaab
﴾42﴿ Wa laa tahsabannal laaha ghaafilan 'ammaa ya'maluz zaalimoon; innamaa yu'akh khiruhum li Yawmin tashkhasu feehil absaar

﴾38﴿ O our Lord, indeed, You know what we conceal and what we reveal, and nothing is hidden from Allah, neither on the earth nor in the heavens
﴾39﴿ All the attributes of divinity belong exclusively to Allah, the Exalted, the One who granted me Ishmael and Isaac despite my old age. Indeed, my Lord is the Hearer of prayers
﴾40﴿ O my Lord, make me an establisher of prayer, and from my descendants as well. O my Lord, accept my prayer
﴾41﴿ O our Lord, forgive me, my parents, and all the believers on the Day when the reckoning begins
﴾42﴿ And do not think that Allah, the Exalted, is unaware of what the wrongdoers do. He only delays them for a Day when eyes will stare in horror

[38,39] In these two verses, the tawassul (seeking closeness to Allah) of Ibrāhīm (peace be upon him) is mentioned through the attributes of Allah, which is a form of permissible (Shar‘ī) tawassul.
(مَا نُخْفِي وَمَا نُعْلِنُ)—This phrase is general, referring to all hidden and apparent words and actions of human beings.
(وَمَا يَخْفَى)—This adds an even broader generality beyond the previous phrase. It doesn’t just apply to humans, but includes all things that could possibly be hidden—expanding the scope of Allah’s knowledge.
This statement is also attributed to Ibrāhīm (peace be upon him). However, some scholars have said that it may be a statement from Allah, added as a completion of Ibrāhīm’s speech, emphasizing that Allah knows everything—both what people show and what they conceal.
[40,41] The meaning of (أَقِمِ الصَّلَاة) in these verses refers to the establishment of the entire religion, not just prayer—since prayer is a symbol and foundation of obedience and the broader framework of dīn (religion).
In both of these verses, the du‘ā of Ibrāhīm (peace be upon him) includes: Himself, His descendants, His parents, And all believers.
As for Ibrāhīm’s prayer for his father’s forgiveness, it was made before he knew that his father was an enemy of Allah. This is clarified in Surah At-Tawbah, verse 114, where it's stated that once this reality became clear to him, he disassociated from seeking forgiveness for him.
The mention of the Day of Judgment in this verse is because that is the time when the benefit of forgiveness will be most clearly manifest—i.e., when all creation will stand for account, and true salvation will be seen.
[42,53] In this verse, there is consolation for the Prophet (peace be upon him) regarding the rejection of the religion of Ibrāhīm (peace be upon him) by the wrongdoers. It acknowledges their opposition while affirming the truth of the Prophet’s path.
In both of these verses, there is also a strong warning about the Hereafter, conveyed through a vivid description of the awe and terror of the Day of Judgment.
Maymūn ibn Mihrān said about this verse: > "It is a warning (wa‘īd) for the oppressor and a comfort (ta‘ziyah) for the oppressed."
(تَشْخَصُ)—Shukhuṣ refers to the eyes remaining wide open in fear, without blinking, due to intense dread.
The point of the verse is to show that, on that Day, the terror will visibly affect their eyes, heads, and hearts—reflecting the overwhelming fear and helplessness of the wrongdoers.