(83–113) “And indeed Abraham was among his followers,” to the end of the account.

That is, Abraham, the close friend of Allah (peace be upon him), was among the followers of Noah (peace be upon him), following his way in prophethood and messengership, calling people to Allah, and having his supplications answered.

“When he came to his Lord with a sound heart”—free of polytheism, doubts, and desires that prevent one from understanding the truth and acting upon it. When a servant’s heart is sound, he is safe from every evil and attains every good. Its soundness also entails freedom from dishonesty toward others, envy, and other reprehensible traits. Abraham therefore sincerely counseled people for Allah’s sake, beginning with his father and his people. He said, “When he said to his father and his people, ‘What do you worship?’” This question is meant (1) as a denunciation and establishes the proof against them.

“Do you desire false gods apart from Allah?” That is: Do you worship [besides Him] fabricated gods that are not truly gods and are unfit for worship? What, then, do you suppose the Lord of the worlds will do to you, now that you have worshiped others alongside Him? This was intended to frighten them with the punishment they would receive if they persisted in their polytheism.

What deficiency did you imagine in the Lord of the worlds that led you to set up rivals and partners alongside Him?

Abraham (peace be upon him) wanted to smash their idols and sought an opportunity to do so. He seized his chance while they were heedless: when they went to one of their festivals, he set out with them.

“Then he cast a glance at the stars and said, ‘I am ill.’” An authentic hadith states: “Abraham (peace be upon him) never lied except on three occasions: when he said, ‘I am ill’; when he said, ‘Rather, this largest one among them did it’; and when he said of his wife, ‘She is my sister.’” The point is that he remained behind when they left, so that he could carry out his plan against their gods.

“So”—for this reason—“they turned away from him and departed.” When he found his opportunity, “he slipped away to their gods”; that is, he hurried to them stealthily and by means of a ruse. “He said,” mocking them, “‘Will you not eat? What is wrong with you that you do not speak?’” How could it be fitting for them to be worshiped when they were more deficient than animals, which eat or speak? These were mere inanimate objects that neither ate nor spoke.

“Then he turned upon them, striking with his right hand.” That is, he began striking them with strength and vigor until he reduced them to fragments, except for their largest idol, so that they might return to it.

“Then they came rushing toward him”; that is, they hurried toward him, intending to harm him. After investigating, they had said, “Who has done this to our gods? He must surely be one of the wrongdoers.”

They were told, “We heard a young man speaking about them; he is called Abraham.” He had said, “By Allah, I shall surely plot against your idols after you have turned away and departed.” They rebuked and blamed him, whereupon he said, “Rather, this largest one among them did it, so ask them, if they can speak. Then they returned to themselves and said, ‘It is you who are the wrongdoers.’ But then they relapsed and said, ‘You know full well that these cannot speak.’ He said, ‘Do you then worship instead of Allah that which can neither benefit nor harm you in any way?’”—to the end of the verse.

Here he also said, “Do you worship what you yourselves carve?” That is, what you carve and fashion with your own hands? How can you worship them when you are the ones who made them, and forsake sincere worship of Allah, who “created you and what you make? They said, ‘Build a structure for him’”—meaning a lofty, towering structure—and they kindled a fire in it ⦗706⦘ “and cast him into the blazing fire,” as retribution for smashing their gods.

“They sought to devise a plot against him” by killing him in the most horrific manner, “but We made them the lowest.” Allah turned their plot back upon them and made the fire cool and safe for Abraham.

“And”—after they had done this to him, and after he had established the proof against them and left them no excuse—“he said, ‘I am going to my Lord,’” meaning that he would migrate for His sake and head toward the blessed land of Syria. “He will guide me”; He will direct me to what is best for my religious and worldly affairs. In another verse he said, “I shall withdraw from you and from whatever you invoke apart from Allah, and I shall call upon my Lord. I hope that I shall not be disappointed in supplicating my Lord.”

“My Lord, grant me” a child who will be “one of the righteous.” When he despaired of his people and saw no good in them, he prayed that Allah would grant him a righteous boy through whom Allah would bring benefit during his lifetime and after his death. Allah answered him and said, “So We gave him glad tidings of a forbearing boy.” This was undoubtedly Ishmael (peace be upon him), for the glad tidings [of Isaac are mentioned afterward. Moreover, Allah Most High said when announcing Isaac, “So We gave her glad tidings] of Isaac and, after Isaac, Jacob.” This proves that Isaac was not the son to be sacrificed. Allah described Ishmael (peace be upon him) as forbearing, a quality that encompasses patience, good character, magnanimity, and forgiveness of those who wrong one.

“When the boy reached the age when he could work alongside him”—that is, when he became able to strive together with him and reached the age when a child is generally dearest to his parents, for the hardship of raising him had passed and his benefit had begun—Abraham (peace be upon him) said to him, “My son, I see in a dream that I am sacrificing you.” That is, he had seen in his sleep, in a true vision, that Allah was commanding him to sacrifice his son. The dreams (2) of prophets are revelation. “So consider what you think,” for the command of Allah Most High must be carried out.

Ishmael replied patiently, seeking reward, in a manner pleasing to his Lord, and with dutifulness toward his father: “My father, do as you are commanded.” That is: “[Proceed] with what Allah has commanded you. You will find me, if Allah wills, among the steadfast.” He informed his father that he had resolved to remain patient, and he linked this to the will of Allah Most High, because nothing can occur apart from the will of Allah Most High.