And when glorified and exalted is He criticized the people of misguidance, and most of them were from the descendants of Ibrahim, blessings and peace be upon him, and all sects of the nations honor Him, including the Arabs. His house, which he built, is one of their greatest glories and most significant merits. He reminded everyone of the blessings He bestowed upon him, a reminder that leads to the establishment of this religion through the knowledge of this unlettered Prophet, who never mingled with any scholar regarding what only the elite of scholars know. He mentioned the house he built, which Allah made the foundation of their righteousness, and He commanded that some of what is there be taken as a place of prayer, honoring His command and magnifying His high status. In the reminder of his fulfillment after mentioning those who fulfilled the right of recitation, and after the general call to the Children of Israel to fulfill gratitude, there is an encouragement to emulate him. Likewise, in the mention of Islam and monotheism, there is a stirring for all who honor Him to follow Him in that.

And al-Harali said: When the Truth, glorified and exalted is He, arrived with the first general call in His saying: ﴿O mankind﴾ [Al-Baqarah: 21], He mentioned the matter of Adam and the beginning of his succession, so that by this the gathering of all people would occur in two sides in their coming together in one father (p-149) and one religion. He arranged, glorified and exalted is He, the connection of the address to the People of the Book by mentioning Ibrahim, so that by this their gathering would also occur in one father and one creed, specifically in the following of the Ibrahimic imamate from the general following of the Adamic succession, in the descent of the Book and the elevation of creation to the high specificity of the Truth. Just as He mentioned, glorified and exalted is He, in the beginning a reminder that is connected to matters that were surpassed by the expression of the matter of Adam, He also connected the reminder to the beginning of the matter of Ibrahim, peace be upon him, regarding matters that were surpassed by the expression, which are more specific than the first surpassed ones, just as its expression is more specific than its expression and of a higher rank, in that creation and the command are commenced from a limit that has not ceased and will not cease to complete until a limit beyond which there is no target. So He said, glorified and exalted is He: ﴿And when Ibrahim was tested﴾, it has ended. The meaning is that He dealt with him with the command of difficult matters, the treatment of the tester. And He said: (p-150) ﴿His Lord﴾, meaning: the Benefactor to him, indicating that the obligation upon the servants is the ultimate form of benefaction to them. In the beginning of his story with His saying: ﴿With words, so he completed them﴾, there is a clarification that the best state of the servants is submission and surrender to the one upon whom the evidences have been established regarding his truthfulness and the promptness to his command without objection, hesitation, or searching for a reason. In this, there is an indication to reproach those who claim to follow him from the Children of Israel, where they objected in the slaughter of the cow and committed the utmost stubbornness regarding what is in the slaughter of it from the aspects of wisdom, after they misbehaved towards their Prophet in that and in other matters in their beginning, during it, and at its end, which resulted in them being punished and distanced. So it became evident that the straight path is the state of Ibrahim and those mentioned with him from the prophets and messengers, blessings and peace be upon them, and that they are the ones upon whom grace has been bestowed; and it is apparent that the connection of 'when' is to 'My favor' in His saying: ﴿O Children of Israel, remember My favor which I have bestowed upon you﴾ [Al-Baqarah: 122], meaning: and remember when your father Ibrahim was tested, so he completed what he was tested with. So what is wrong with you that you do not follow him and act in your testing as he did in fulfilling the covenant and remaining steadfast on the promise, so that I may reward you for that with My reward for the good-doers. And the completion is the fulfillment of what has a form that is coherent from parts and individuals - this is what al-Harali said.

So it is as if it were said: What was rewarded for his gratitude with the completion before? His Lord said to him, and it is permissible that "He said" is an explanation for the test: "Indeed, I am making you for the people"; that is, for all as an "Imam" just as the caliphate of his father Adam was for all his children. The Imam is what is followed for guidance to righteousness. Al-Harali said this. He began his saying: "He said"; that is, Ibrahim. "And make from my descendants"; that is, make from "my offspring" leaders. He said: "My covenant does not reach"; that is, I have answered you and I have promised you to do good to your offspring, but my covenant which I made with you regarding leadership does not reach the wrongdoers among them, because they have distanced themselves from you in the fatherhood of the religion. In that is the most complete encouragement to embody faithfulness, especially for those who were called before to be faithful to the covenant. And it is an indication that if they are grateful, their elevation will be maintained just as his elevation was maintained. If they are unjust, they will not attain his call, so I have imposed upon them humiliation and what accompanies it, and no one will suffice for them nor will they be aided. And the offspring is what combines the meaning of "dharr" and "dar". The term "dhurriyya" differs in its derivation, so it may be a form of "fa'ul" as if it were "dharrura" then it was softened by turning the "ra" into a "ya" due to the heaviness of the doubling, then what precedes the two "ya" was broken to confirm them. This is because after the conversion, there was a "waw" and a "ya" where one of them was preceded by a pause, so the "waw" was turned into a "ya", or it may be a verbal form from "dharr" attributed, and from "dharr" it is a softened "fa'ul" by turning the hamza into a "ya" then the "waw" into a "ya" due to their conjunction with one of them previously being at rest, then the merging, or it may be a "fi'il" if it is in the speech due to the heaviness of the conjunction of the damma and the kasra - Al-Harali said this, and in it is a variation.