وَإِذْ قَالَ إِبْرَاهِيمُ لِأَبِيهِ وَقَوْمِهِ إِنَّنِي بَرَاءٌ مِمَّا تَعْبُدُونَ ﴿۲۶﴾ إِلَّا الَّذِي فَطَرَنِي فَإِنَّهُ سَيَهْدِينِ ﴿۲۷﴾ وَجَعَلَهَا كَلِمَةً بَاقِيَةً فِي عَقِبِهِ لَعَلَّهُمْ يَرْجِعُونَ ﴿۲۸﴾ بَلْ مَتَّعْتُ هَؤُلَاءِ وَآبَاءَهُمْ حَتَّى جَاءَهُمُ الْحَقُّ وَرَسُولٌ مُبِينٌ ﴿۲۹﴾ وَلَمَّا جَاءَهُمُ الْحَقُّ قَالُوا هَذَا سِحْرٌ وَإِنَّا بِهِ كَافِرُونَ ﴿۳۰﴾ وَقَالُوا لَوْلَا نُزِّلَ هَذَا الْقُرْآنُ عَلَى رَجُلٍ مِنَ الْقَرْيَتَيْنِ عَظِيمٍ ﴿۳۱﴾

﴾26﴿ Wa iz qaala Ibraaheemu liabeehi wa qawmiheee innane baraaa'um mimmaa ta'budoon
﴾27﴿ Illal lazee fataranee fa innahoo sa yahdeen
﴾28﴿ Wa ja'alahaa kalimatan baaqiyatan fee 'aqibihee la 'allahum yarji'oon
﴾29﴿ Bal matta'tu haaa'ulaaa'i wa aabaaa'ahum hattaa jaaa'a humul haqqu wa Rasoolun mubeen
﴾30﴿ Wa lammaa jaaa'ahumul haqqu qaaloo haazaa sihrunw wa innaa bihee kaafiroon
﴾31﴿ Wa lammaa jaaa'ahumul haqqu qaaloo haazaa sihrunw wa innaa bihee kaafiroon

﴾26﴿ And when Abraham, peace be upon him, said to his father and his people, Indeed, I am disassociated from what you worship
﴾27﴿ Except for the One who created me, for indeed, He will guide me
﴾28﴿ And Allah, the Exalted, left this word remaining among his descendants so that they might return (from misguidance)
﴾29﴿ Rather, We granted them and their fathers enjoyment of the pleasures of this world until the truth came to them and a clear, manifest messenger
﴾30﴿ And when the truth came to them, they said, This is magic, and indeed we are disbelievers in it
﴾31﴿ And they said, Why was this Quran not sent down upon a great man from one of these two cities

[26,27] This is a transmitted (naqlī) proof from Ibrahim (peace be upon him) against shirk and a refutation of the polytheists’ argument of following their forefathers.
The point is: if following forefathers were a valid religious proof, then why did Ibrahim (peace be upon him) oppose his own father and the leaders of his people?
Moreover, Ibrahim (peace be upon him) is also your forefather—so if you take following forefathers as a proof, then why do you reject following Ibrahim (peace be upon him)?
The phrase (سَيَهْدِينِ)—“He will guide me”—refers to steadfastness, because after proclaiming this statement (of truth), many hardships follow, and in such situations, one is in need of steadfastness.
[28] This clarifies that this statement (of monotheism) is not exclusive to Ibrahim (peace be upon him), so that the Arab polytheists may not say, “This statement does not apply to us.”
The phrase (وَجَعَلَهَا) means that Allah the Exalted made this word of tawḥīd (monotheism) and disassociation from shirk continue among all the descendants of Ibrahim (peace be upon him).
As a result, after Ibrahim, all the prophets (peace be upon them) were born from his descendants, and they all called toward monotheism.
The word (عَقِبِهِ) refers to all his offspring, thus including the Jews, Christians, and Arab polytheists—they are all part of it.
This continuation of prophethood and monotheism among his descendants was due to his supplication.
[29,30]In these verses, there is a rebuke for denying the Messenger and the Qur’an by mentioning the root cause of their denial.
There is an implied question in this: since their arguments are false and the statement of disassociation by Ibrahim (peace be upon him) is already known to them, then why do they still reject?
The answer given is: (مَتَّعْتُ هَؤُلَاءِ وَآبَاءَهُمْ)—“I granted enjoyment to these people and their forefathers.”
Meaning, despite their shirk, Allah the Exalted granted them wealth, health, and worldly prosperity, so they assumed that they and their way are favored by Allah the Exalted.
[31] This is another rebuke, and it mentions the second reason for their denial: that the deniers consider wealth to be the standard of greatness.
They believed that prophethood should rightfully belong to the wealthy—just as this is often the belief of the rich.
So they said: in Makkah and Ṭā’if there are many great wealthy people—why was this revelation not sent down to them instead?