قَالَ سَلَامٌ عَلَيْكَ سَأَسْتَغْفِرُ لَكَ رَبِّي إِنَّهُ كَانَ بِي حَفِيًّا ﴿۴۷﴾ وَأَعْتَزِلُكُمْ وَمَا تَدْعُونَ مِنْ دُونِ اللَّهِ وَأَدْعُو رَبِّي عَسَى أَلَّا أَكُونَ بِدُعَاءِ رَبِّي شَقِيًّا ﴿۴۸﴾ فَلَمَّا اعْتَزَلَهُمْ وَمَا يَعْبُدُونَ مِنْ دُونِ اللَّهِ وَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ وَكُلًّا جَعَلْنَا نَبِيًّا ﴿۴۹﴾ وَوَهَبْنَا لَهُمْ مِنْ رَحْمَتِنَا وَجَعَلْنَا لَهُمْ لِسَانَ صِدْقٍ عَلِيًّا ﴿۵۰﴾ وَاذْكُرْ فِي الْكِتَابِ مُوسَى إِنَّهُ كَانَ مُخْلَصًا وَكَانَ رَسُولًا نَبِيًّا ﴿۵۱﴾ وَنَادَيْنَاهُ مِنْ جَانِبِ الطُّورِ الْأَيْمَنِ وَقَرَّبْنَاهُ نَجِيًّا ﴿۵۲﴾

﴾47﴿ Qaala salaamun 'alaika sa astaghfiru laka Rabbeee innahoo kaana bee hafiyyaa
﴾48﴿ Wa a'tazilukum wa maa tad'oona min doonil laahi wa ad'oo Rabbee 'asaaa allaaa akoona bidu'aaa'i Rabbee shaqiyyaa
﴾49﴿ Fa lam ma'tazalahum wa maa ya'budoona min doonil laahi wahabnaa lahoo is-haaqa wa ya'qoob; wa kullan ja'alnaa Nabiyyaa
﴾50﴿ Wa wahabnaa lahum mirrahmatinaa wa ja'alnaa lahum lisaana sidqin 'aliyyaa
﴾51﴿ Wazkur fil Kitaabi Moosaaa; innahoo kaana mukhlasanw wa kaana Rasoolan Nabiyyaa
﴾52﴿ Wa naadainaahu min jaanibit Tooril aimani wa qarrabnaahu najiyyaa

﴾47﴿ Ibrahim (peace be upon him) said, Peace be upon you. I will seek forgiveness for you from my Lord. Indeed, He is ever gracious to me
﴾48﴿ And I will distance myself from you and from whatever you invoke besides Allah. I will call upon my Lord; perhaps I will not be unhappy (deprived) in my supplication to my Lord
﴾49﴿ So when he distanced himself from them and from what they worshiped besides Allah, We granted him Ishaq (Isaac) and Ya'qub (Jacob), and each of them We made a prophet
﴾50﴿ And We granted them of Our mercy, and We made for them a high and honorable renown
﴾51﴿ And mention to them, as an admonition in this Book, the story of Musa (Moses, peace be upon him). Indeed, he was purified, and he was a messenger and a prophet
﴾52﴿ And We called him from the right side of the Mount and brought him near for a confidential conversation

[47] This verse indicates that Ibrahim (peace be upon him) responded to his father's harshness with gentleness.
Here, “Salām” does not mean a greeting of peace, but rather a form of noble disengagement (mutārakah)—leaving the matter respectfully.
This is because initiating salām upon a disbeliever is generally prohibited.
So the meaning is: “I will separate from you with goodness and in peace”—a refined way of parting.
This is the manner of the righteous, as seen in verse 63 of Surah Al-Furqān and verse 55 of Surah Al-Qaṣaṣ.
The different types of salām have been discussed in the tafsīr of verse 54 of Surah Al-Anʿām.
And the explanation of “I will seek forgiveness for you from my Lord” (sa-astaghfiru laka rabbī) is found in the tafsīr of verse 114 of Surah At-Tawbah.
[48] In this verse, the disassociation (barā’ah) of Ibrahim (peace be upon him) from the polytheists and their ways is mentioned.
This implies that after calling to tawḥīd, it becomes necessary for a monotheist to declare disassociation from the polytheists and their practices.
“And I will call upon my Lord” (wa-adʿū rabbī)—this du‘ā may refer to:
1. Seeking forgiveness for his father.
2. Requesting righteous offspring to aid him in spreading the message of tawḥīd, as mentioned in verse 100 of Surah As-Sāffāt.
3. Or, it could be a general supplication exclusively directed to Allah, the Exalted.
[49,50] As a result of Ibrahim’s (peace be upon him) disassociation (barā’ah) from shirk and the polytheists, Allah, the Exalted, mentioned four blessings bestowed upon him:
1. He was granted Ishaq (a son) and Ya‘qub (a grandson).
2. Both were given prophethood.
3. All of them were given a complete share of Allah’s mercy—this is explained in verses 72–73 of Surah Al-Anbiyā.
4. Their praise, admiration, and good remembrance were made to endure among later generations.
The word “ʿaliyyan” (lofty) signifies that this good remembrance is widespread and honored across all nations.
This highlights that disassociating from shirk and the people of shirk brings great divine blessings.
[51,52,53] This is the response to the fourth misconception—regarding Musa (peace be upon him).
The doubt was that, due to his many miracles, people took them as proof of his independent power and control, associating him with Allah.
The core of the response is that Musa (peace be upon him) was in need of Allah for all his virtues and abilities.
In these verses, the repeated use of the particle “fa” indicates that each blessing or quality was given step by step by the will of Allah, not through Musa’s own power.
Six of Musa’s qualities are mentioned here, each of which reflects his servitude and dependence on Allah:
1. “Mukhlas” – chosen and purified by Allah, protected from sins—this points to his ʿiṣmah (divinely granted protection).
2. “Rasūlan Nabiyyan” – the difference being: a Rasūl is one sent from Allah, and a Nabī is one who conveys to the people.
3. “Min raḥmatinā” – this shows that the acceptance of his duʿā for his brother was purely Allah’s mercy, not due to any power of his own.
4. “Wa nādaynāhu” – the explanation of this divine calling is detailed later in Sūrah Ṭāhā.
All of this demonstrates that Musa (peace be upon him) was a servant (ʿabd) in constant need of Allah, and not a partner in His power.