His saying, exalted and majestic is He: "And when Ibrahim raised the foundations of the House, and Ismail, our Lord, accept from us. Indeed, You are the Hearing, the Knowing." "Our Lord, and make us Muslims for You, and of our descendants a Muslim nation for You. And show us our rites, and accept our repentance. Indeed, You are the Accepting of Repentance, the Most Merciful." "Our Lord, and send among them a Messenger from themselves who will recite to them Your verses and teach them the Book and wisdom and purify them. Indeed, You are the Exalted in Might, the Wise." The meaning: And remember "when"; and "the foundations" is the plural of "foundation," which is the base. Al-Farra said it refers to the walls, and this is a figurative expression. The foundations from women is the plural of "one who sits," which refers to one who has refrained from childbirth, and the feminine "taa" is omitted because there is no inclusion of the masculine in it. This is the saying of some grammarians, and the omission of it is rare with the masculine being included in their saying: "a lean she-camel." And the view of Al-Khalil is that whenever the feminine "taa" is omitted, the action ceases to follow the rule, and this is based on lineage. And "the House" here refers to the Kaaba by consensus. Some narrators of the stories have differed, and it was said that Adam commanded its building, and he built it, then it was buried and forgotten until Ibrahim indicated it, and he raised its foundations. It was said that Adam descended with it from Paradise, and it was said that when he felt lonely on earth as his height diminished and he lost the voices of the angels, it was sent down to him like a pearl. It was said like a ruby, and it was said that the House was a red hill, and it was said white, and the earth was flattened beneath it. And indeed, Ibrahim began building it by the command of Allah and raised its foundations. What is correct from all of this is that Allah commanded Ibrahim to raise the foundations of the House, and it is permissible for it to be ancient, and it is permissible for that to be a beginning, and nothing of that is preferred except by a chain of narration that cuts off the excuse. And Ubaid ibn Umair said: Ibrahim and Ismail raised it together. Ibn Abbas said: Ibrahim raised it while Ismail handed him the stones. Ali ibn Abi Talib said: Ibrahim raised it while Ismail was a small child, and this is not correct from Ali, may Allah be pleased with him, because the verse and the narrations refute it. And "Ismail" is conjoined to "Ibrahim," and it was said that it is separate at the beginning and its news is later. Al-Mawardi said: "Ismail" originally means "Listen, O family," and this is weak. The meaning of the speech is: they say: "Our Lord, accept," and this is in the recitation of Ubayy ibn Ka'b and Abdullah ibn Mas'ud likewise with the affirmation of "they say." A group said: the meaning is: and Ismail says: Our Lord, and it was omitted for the indication of the apparent. All of this indicates that Ismail was not a child at that time.

And specifically these two attributes for their suitability with their condition, that is, the All-Hearing of our supplication and the All-Knowing of our intentions. And their saying: "Make us" means make us, it takes two objects. And "Muslimayn" is the second object, and thus they were, for they intended affirmation and continuity. And Islam in this context is faith and all deeds. Ibn Abbas and Awf read: "Muslimin" in the plural, and "min" in His saying: ﴿And of our descendants﴾, is for partitive, and He specified some of the descendants; for Allah, glorified and exalted is He, had informed him that among them are wrongdoers. The ummah is the community, and Al-Tabari narrated that he meant by this the Arabs specifically, which is weak, for his call appeared among the Arabs and among those who believed from others.

And Nafi', Hamzah, and Al-Kisai read: "Show us" with a kasra on the ra, and Ibn Kathir read: "Show us" with a sukun on the ra, and Abu Amr read between the sukun and the kasra in a way of blending. The original is "Ar'ina", the ya was omitted for the jasm, and the vowel of the hamzah was transferred to the ra, and it was omitted for ease, and those who made the ra silent found the kasra heavy as it was found heavy in "fakhidh", and here it is more unjust than in "fakhidh". And a group said: "Show us" from the vision of sight. And a group said: from the vision of the heart, and this is the more correct. Its speaker must make the action take three objects, and it is separated from it by the fact that it is found with an object with the hamzah from the vision of the heart like the untransitive, as Hatait ibn Ya'fur, the brother of Al-Aswad ibn Ya'fur, said:

Show me a steed that died in jest, for I see what you see, or a miser who is immortal.

And Qatadah said: The manasik are the rites of Hajj. It has been narrated from Ali ibn Abi Talib, may Allah be pleased with him, that he said: When Ibrahim completed the building of the House and supplicated with this supplication, Allah sent to him Jibril who performed Hajj with him. And Ibn Jurayj said: The manasik are the places of slaughter, that is, the places of sacrifice. And a group of scholars said: The manasik are all acts of worship, and from it is the manasik, meaning the worshipper. And in the reading of Ibn Mas'ud: "And show them their rites" as if he meant the descendants.

And repentance is returning, and it is defined in the Shari'ah as moving from evil to good. And Allah's repentance upon the servant is his returning to Him and His guiding him. There is a difference in the meaning of their asking for repentance while they are infallible prophets. A group said: They sought affirmation and continuity, and it was said: They meant after them from the descendants, as you say: So-and-so has honored me and treated me well, and you mean in your child and your descendants. And it was said - and this is the best in my opinion - that when they knew the manasik and built the House and obeyed, they intended to establish for the people that that position and those places are the place for absolving sins and seeking repentance.

And Al-Tabari said: There is no one among the creation of Allah, the Most High, except that there are meanings between him and Allah, the Most High, that must be better than what they are. And the community has agreed on the infallibility of the prophets in the meaning of conveying, and from the major sins, and from the minor sins that contain disgrace. And there was disagreement regarding other minor sins, and what I say is that they are infallible from all of them. And that the saying of the Prophet, blessings and peace be upon him: 'Indeed, I repent to Allah in a day and seek His forgiveness seventy times,' is merely his returning from one state to a higher one so that his knowledge and awareness of the matter of Allah may increase. Thus, he moves from the first rank to the next, and repentance here is linguistic.

And His saying, the Most High: ﴿Our Lord, and send among them a Messenger from themselves﴾, this is what the Prophet, blessings and peace be upon him, meant by his saying: 'I am the supplication of my father Ibrahim, and the glad tidings of Isa.' And the meaning of 'from themselves' is that they should recognize him and confirm his virtue, and he should be compassionate towards them and keen, and 'to recite' in a position of attributive description for a Messenger, meaning following them. It is valid that it may be in the position of a circumstance, and the verses are the verses of the Qur'an, and 'the Book' refers to the Qur'an. And he attributed the teaching to the Prophet, blessings and peace be upon him, in that he gives the matters that he contemplates and knows the ways of contemplation by what Allah reveals to him and inspires him. And Qatadah said: 'Wisdom' is the Sunnah and the explanation of the Prophet, blessings and peace be upon him, of the laws. And Ibn Wahb narrated from Malik that wisdom is understanding in religion and the understanding which is an innate quality and light from Allah, the Most High. And 'He purifies them' means: He cleanses them and causes them to grow in goodness, and the meaning of zakat does not exclude purification or growth. And 'the Mighty' is the one who prevails and accomplishes His will and is not repelled, and 'the Wise' is the one who accurately places the actions in their proper places.