قُلْنَا يَا نَارُ كُونِي بَرْدًا وَسَلَامًا عَلَى إِبْرَاهِيمَ ﴿۶۹﴾ وَأَرَادُوا بِهِ كَيْدًا فَجَعَلْنَاهُمُ الْأَخْسَرِينَ ﴿۷۰﴾ وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ ﴿۷۱﴾ وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً وَكُلًّا جَعَلْنَا صَالِحِينَ ﴿۷۲﴾

﴾69﴿ Qulnaa yaa naaru koonee bardanw wa salaaman 'alaaa Ibraaheem
﴾70﴿ Wa araadoo bihee kaidan faja'alnaahumul akhsareen
﴾71﴿ Wa najjainaahu wa Lootan ilal ardil latee baaraknaa feehaa lil 'aalameen
﴾72﴿ Wa wahabnaa lahooo Ishaaqa; wa Ya'qooba naafilah; wa kullan ja'alnaa saaliheen

﴾69﴿ We said, O fire, be coolness and safety for Abraham (peace be upon him)
﴾70﴿ And they sought to burn him, but We made them the losers
﴾71﴿ And We saved him and Lot and brought them to a land which We had blessed for all people
﴾72﴿ And We granted him Isaac and, as an additional gift, Jacob, and all of them We made righteous

[69] The summary is that they lit the fire and brought wood with great enthusiasm—even making vows that if certain needs were fulfilled, they would bring a certain amount of wood to burn Ibrāhīm (peace be upon him). Ibn Kathīr mentions that they considered this act a great form of worship and support for their idols.
However, Allah the Exalted commanded the fire directly. Allah can make His speech reach anything He wills—this proves that the effect of causes (asbāb) only happens by the permission of Allah.
In an authentic ḥadīth from Bukhārī, it is mentioned that Ibrāhīm (peace be upon him) at that moment said: “Ḥasbiyallāh wa ni‘ma al-wakīl” (Allah is sufficient for me, and He is the best disposer of affairs).
The word salāman (peaceful) was included in the divine command so that the excessive coolness of the fire wouldn’t harm Ibrāhīm (peace be upon him).
‘Alā Ibrāhīm (upon Ibrāhīm) was added to limit the command specifically to him—so that the fire wouldn't become cool for others.
Al-Ālūsī, in Rūḥ al-Ma‘ānī, wrote that this was a miracle (mu‘jizah) of Ibrāhīm (peace be upon him). If something similar happens to certain righteous individuals in this ummah, it would be considered a karāmah (honor/miracle for a pious person).
But if someone calls out, “O Shaykh Aḥmad,” or “O Rifā‘ī,” and holds fire without being burned, this is istidrāj (a deceptive miracle), just as similar deceptive acts will appear from the Dajjāl.
Some deceivers apply substances on their hands that protect against fire and then falsely claim it to be a karāmah—this is pure trickery.
[70] Al-akhsarīn (the greatest losers) is used here because they spent both wealth and time, but all of it was wasted—this is true loss and ruin.
In Surah As-Sāffāt (98), the word al-asfalīn (the lowest) is used, because they had shown arrogance—indicated by the word yaziffūn (they came with pride and ceremony).
So, when they were humiliated and defeated, they became lowly and disgraced.
[71] In Surah Al-‘Ankabūt (29:26), it is mentioned that among the men, only Lūṭ (peace be upon him) openly declared his faith alongside Ibrāhīm (peace be upon him).
This is why in this verse, his salvation and migration along with Ibrāhīm is mentioned.
The blessed land refers to the land of Shām (Greater Syria), because its worldly blessings—its gardens, agriculture, and fruits—are well known.
Its religious blessings include the large number of prophets (peace be upon them) who lived there, and it is also the place where ‘Īsā (peace be upon him) will descend.
[72] In this verse, a transmitted proof is presented through Isḥāq and Ya‘qūb (peace be upon them). Their servitude and dependence on Allah the Exalted are mentioned to serve as a reminder for us.
Nāfilah in the context of offspring refers to a grandchild—something additional beyond one’s direct children.
Ja‘alnā (We made) indicates that even their righteousness and obedience were by the need and will of Allah, making it clear that a servant’s ability to obey and their acts of worship are all creations of Allah the Exalted.