His saying, exalted and majestic is He:

﴿Our Lord, indeed You know what we conceal and what we declare, and what is hidden from Allah of anything in the earth and in the heaven﴾ ﴿All praise is due to Allah, who has granted me, despite old age, Ishmael and Isaac. Indeed, my Lord is the Hearing of supplication﴾ ﴿My Lord, make me an establisher of prayer, and many from my descendants. Our Lord, and accept my supplication﴾ ﴿Our Lord, forgive me and my parents and the believers on the Day the account is established﴾

The purpose of Ibrahim, peace be upon him, is to indicate his brevity in supplication and his entrusting of what Allah knows of his desires and his eagerness for the guidance of his children and kindness towards them, and other than that. Then he turned to praise Allah, the Exalted, by stating that He is the Knower of the unseen, and to thank Him for His gifts. This is one of the verses indicating that Allah's knowledge of things is in complete detail.

It has been narrated regarding his saying: ﴿despite old age﴾ that when Ishmael was born to him, he was one hundred and seventeen years old. It has been narrated that he was younger than this. Ishmael is older than Isaac according to what has been narrated, and according to the arrangement of this verse. It has been narrated from Sa'id ibn Jubair that he said: Ibrahim was given glad tidings when he was one hundred and seventeen years old.

And his saying: ﴿My Lord, make me an establisher of prayer, and many from my descendants﴾. Ibrahim, peace be upon him, supplicated for something he was persistent in, holding onto it. Whenever a person supplicates in such a matter, the intention is to maintain that matter and continue it. Talha and Al-A'mash read: "the supplication of our Lord" without a yāʾ. Abu 'Amr and Ibn Kathir read: "my supplication" with a silent yāʾ in connection, and some of them confirmed it in connection without stopping. Nafi', Ibn 'Amir, Hamzah, and Al-Kisai read without a yāʾ in connection or stopping. Warsh narrated from Nafi' the confirmation of the yāʾ in connection. A group read: "and for my parents," and there was disagreement in interpreting that. A group said: this was from Ibrahim before he lost hope in his father's faith and realized that he was an enemy to Allah, so he wanted his father and mother because she was a believer. It was said: he meant his mother and Nuh, peace be upon him. It was said: he meant Adam and Hawwa because his mother was not a believer. It was said he meant Adam and Nuh, peace be upon them. Sa'id ibn Jubair read: "and for my father" singularly for the father alone, and this includes what has preceded of interpretations. Al-Zuhri and Ibrahim Al-Nakha'i read: "and for my children" as a supplication for Ishmael and Isaac. Al-Asim Al-Jahdari denied it and said that in the Mushaf of Ubayy ibn Ka'b, it is written: "and for my parents." Yahya ibn Ya'mur read: "and for my children" with a dammah on the wāw and a sukoon on the lām, and the word child linguistically refers to offspring. Among it is what Abu Ali and others have recited:

؎ If only Ziyad had been in his mother's womb ∗∗∗ If only Ziyad had been the child of a donkey.

It is possible that the word children refers to the plural of child, not like lions in the plural of lion.

And His saying: "On the Day the reckoning takes place" means: on the day the people will stand for the reckoning. He attributed the standing to the reckoning for brevity, as the meaning is understood. It is also possible that he means the standing of the reckoning itself. The standing would mean its appearance and the servants being engaged before Allah with it, just as you say: the market has stood, and the prayer has stood, as He said: "And the war stood on its legs."