“124–125. And remember when Abraham’s Lord tested him with commands, which he fulfilled. He said, ‘I will make you a leader for mankind.’ Abraham asked, ‘And from among my descendants?’ He replied, ‘My covenant does not extend to the wrongdoers.’ And remember when We made the House a place of return and a sanctuary for mankind, and said, ‘Take Abraham’s Station as a place of prayer.’ We entrusted Abraham and Ishmael, saying, ‘Purify My House for those who circumambulate it, those who seclude themselves there in devotion, and those who bow and prostrate.’”

Allah Most High tells us about His servant and intimate friend Abraham—peace be upon him—whose leadership and eminence are universally acknowledged, and whom every group among the People of the Scripture claims as its own, as do the polytheists. Allah tested and tried him with commands and prohibitions, as is His customary way of testing His servants, so that the liar who does not remain steadfast under trial may be distinguished from the truthful person whose rank rises, whose standing increases, whose deeds become purer, and whose true mettle is refined. Among the foremost in this regard was Abraham, Allah’s intimate friend—peace be upon him.

He fulfilled to perfection everything with which Allah tested him. Allah appreciated this from him—and Allah has ever been Appreciative—and said: “I will make you a leader for mankind”; that is, they will follow your example in guidance and walk behind you toward their everlasting happiness. You will receive enduring praise, immense reward, and the esteem of everyone.

By Allah, this is the finest rank for which competitors may compete, the loftiest station toward which those who labor may strive, and the most perfect state attained by the messengers of firm resolve and their followers—every sincere and faithful follower who calls people to Allah and to His way.

When Abraham rejoiced in this station and attained it, he sought the same for his descendants so that both his rank and theirs might be elevated. This request likewise reflected his leadership, his sincere concern for Allah’s servants, and his desire that guides should become numerous among them. How magnificent are such lofty aspirations and sublime stations!

The Most Merciful, the Most Gentle, answered him and explained what prevents a person from attaining this station: “My covenant does not extend to the wrongdoers.” That is, leadership in religion is not attained by one who wrongs himself, harms himself, and degrades his own standing. Wrongdoing is incompatible with this station, for its means are patience and certainty, while its fruit is that its holder possesses an immense measure of faith, righteous deeds, noble character, upright qualities, perfect love, reverent fear, and constant return to Allah. What place, then, has wrongdoing in such a station?

The implication of the verse is that one who is not a wrongdoer will attain leadership, provided that he fulfills its necessary causes.

Allah Most High then mentioned an enduring example demonstrating Abraham’s leadership: this Sacred House, pilgrimage to which He made one of the pillars of Islam and a means of expunging sins and misdeeds.

It contains traces of Abraham and his descendants through which his leadership is recognized and his state is remembered. He therefore said: “And remember when We made the House a place of return for mankind”; that is, a place to which they continually return in order to obtain their religious and worldly benefits. They visit it repeatedly and never have their fill of it. “And” He made it “a sanctuary,” where everyone is safe, including wild animals and even inanimate things such as trees.

For this reason, during the pre-Islamic age of ignorance, despite their polytheism, people treated it with the utmost reverence. A man might encounter his father’s killer within the Sanctuary, yet he would not harm him. When Islam came, it further increased the House in sanctity, veneration, honor, and dignity.

“Take Abraham’s Station as a place of prayer.” This may refer to the well-known Station that is now positioned opposite the door of the Kaaba, in which case it refers to the two units of prayer following circumambulation, which are recommended to be offered behind Abraham’s Station. This is the view of most Quran commentators.

It is also possible that “Abraham’s Station,” as a singular noun in a genitive construction, has a general sense encompassing all the stations of Abraham during Hajj—that is, all its sacred rites: circumambulation, walking between Safa and Marwah, standing at Arafah and Muzdalifah, stoning the pillars, offering the sacrifice, and the other rites of Hajj.

In that case, “a place of prayer” means a place of worship; that is, follow his example in the rites of Hajj. This meaning may be more likely, since it includes the first meaning and is supported by the wording.

“We entrusted Abraham and Ishmael”; that is, We revealed to them and commanded them to purify Allah’s House from polytheism, disbelief, and acts of disobedience, as well as from filth, impurities ⦗66⦘ and dirt, so that it would be for “those who circumambulate” it, “those who seclude themselves there in devotion, and those who bow and prostrate”—that is, those who pray. Circumambulation was mentioned first because it is exclusive to the [Sacred Mosque]. Devotional retreat came next because it is valid only in a mosque, and prayer was then mentioned—even though it is superior—because of this consideration.

The Creator attributed the House to Himself for several benefits. One is that this required Abraham and Ishmael to devote the utmost care to purifying it: since it is Allah’s House, they would exert every effort and devote their full capacity to that task.

Another is that this attribution implies honor and ennoblement and thus implicitly commands His servants to venerate and honor it.

A further benefit is that this attribution is what draws hearts toward it.