He raises the account of a past state. And the foundations are the plural of foundation, which is the basis and origin of what is above it. It is a predominant attribute, and its meaning is the established ones. From it is the saying, 'May Allah establish you,' meaning I ask Allah to make you steadfast. And raising the foundation:

The building. [The phrase 'and raising the foundation the building' may refer to the foundations - with two dammas. (A)] upon it, because when it is built upon, it is transferred from a state of lowering to a state of elevation and it becomes tall after being short. It may be that what is meant by it is the levels of the building. [The phrase 'what is meant by it is the levels of the building' - the term 'levels' is the expression of Abu Su'ud. Al-Fakhr uses 'sakat' with a qaf instead of fa.

And the correct term is with fa as in the dictionaries in the chapter on fa: 'saf' is every layer of the wall. (A)] Because every level is a foundation for what is built upon it and placed above it. And the meaning of raising the foundations is raising them by building, because when a level is placed above another level, the levels have been raised. And it may be that the meaning is: And when Ibrahim raises what is established of the house - meaning he made its established form elevated and high by building. It has been narrated that it was established before Ibrahim, so he built upon the foundation. It has been narrated that Allah, the Exalted, sent down the house as a ruby from the jewels of Paradise, with two doors of emerald: eastern and western. And He said to Adam, peace be upon him:

'I have brought down for you what is circled around as it is circled around My Throne.' So Adam directed from the land of India to it, walking, and the angels received him saying: 'Blessed is your pilgrimage, O Adam. We have performed pilgrimage to this house before you for two thousand years.' [This was narrated by Al-Fakihi in the Book of Mecca from the narration of Al-Dahhak, who is Ibn Muzahim. It was said that Hudhayfah and Salman Al-Farsi said, 'We heard the Messenger of Allah, blessings and peace be upon him, say that Allah sent down the house as a red ruby, which the angels brought down with Adam. They brought it down in the sanctuary, and Adam descended in India on a mountain called Washab in the land of India, and Iblis descended in the sanctuary. So Allah turned Iblis to the land of India and turned Adam to the sanctuary.' The hadith has weakness and interruption in its chain. It was also narrated through Ibn Idris from his father from Ata that Umar ibn Al-Khattab, may Allah be pleased with him, asked Ka'b, saying: 'Tell me about the building of this house, what was its matter?' He said: 'This house was sent down by Allah from the sky as a hollow red ruby with Adam.' And in the narration of Al-Nahas ibn Qahm: I heard Ata say, 'Adam said, O my Lord, where should I turn? He said, Build for Me a house in Tihama near the sea, which is circled around, as the angels circle around My Throne. And prayers are performed there as the angels pray near My Throne.' So he approached the house from the direction of Safa. He circled the house and prayed near it. Al-Nahas said: And Aqil ibn Sufyan narrated to me. Ata narrated from Abdullah ibn Amr similarly, and Al-Fakihi also mentioned in the Book of Mecca: Ibn Amr narrated to us.

Sufyan narrated from Ibn Abi Lubayd who said, "Adam performed Hajj and the angels met him saying: 'May your rites be accepted. We have performed Hajj to this House two thousand years before you.'" And this is how it is in the collection of Sufyan ibn Uyaynah. Adam performed Hajj forty times from the land of India to Mecca on his feet. He continued to do so until Allah raised him during the days of the flood to the fourth heaven, which is the Bayt al-Ma'mur. Then Allah commanded Ibrahim to build it and Gabriel showed him its location. It is said that Allah sent a cloud to shade him, and it was proclaimed: 'Build under its shade, do not add or diminish.' It is said that he built it from five mountains: Mount Sinai, Mount Zayta, Lebanon, Al-Judi, and he founded it from Mount Hira. Gabriel brought him the Black Stone from the heavens. It is said that Abu Qubays erupted and split open, and it was hidden in it during the days of the flood. It was a white gem from Paradise, but when it was touched by menstruating women in the days of ignorance, it turned black. It is said that Ibrahim was building while Isma'il was handing him the stones, both saying: 'Our Lord.' This action is in the accusative case as a state, and Abdullah made it clear in his recitation. Its meaning is: they were raising them while saying: 'Our Lord, indeed You are the Hearing of our supplication, the Knowing of our intentions and thoughts.' If you say: why was it not said: the foundations of the House, and what is the difference between the two expressions? I say: in the ambiguity of the foundations and clarifying them after the ambiguity, there is something not present in adding it, for the clarification after ambiguity magnifies the status of the one clarifying. 'Muslimayn laka' means: we submit to You, directing our faces to You, from His saying: 'He has submitted his face to Allah' or 'submitting.' It is said: he submitted to him, and he submitted, if he humbled and obeyed. The meaning is: increase our sincerity or submission to You. And it was read as 'Muslimin' in the plural, as if they meant themselves and Hagar, or they applied duality as a rule of the plural because it is from Him: 'And from our descendants make a Muslim nation for You.' And 'from' is for partitive or clarification, as in His saying: 'Allah has promised those of you who believe.' If you say: why did they specify their descendants in supplication? I say: because they are more deserving of compassion and advice: 'Protect yourselves and your families from the Fire,' and because the children of the prophets, if they are righteous, others will be righteous through them and will follow them in goodness. Do you not see that the leading scholars and dignitaries, if they are upright, how they cause the uprightness of those behind them? It is said that by 'nation' he meant the nation of Muhammad, blessings and peace be upon him. 'And show us' is derived from 'saw' meaning 'to see' or 'to know.' Therefore, it did not exceed two objects, meaning: and show us our rites in Hajj, or and make us aware of them. It is said: our places of sacrifice. And it was read: 'And show us,' with the ra' being silent, following the pattern of 'thigh in thigh.' It has been neglected, because the kasra is transferred from the dropped hamza as evidence for it, so dropping it is an injustice. Abu Amr read with a slight kasra. Abdullah read: 'And show them their rites.' 'And turn towards us' what we have neglected from us. This saying: 'And turn towards us what we have neglected from us' may be on the basis of including 'turn' the meaning of 'forgive.' (A) from the minor sins or seeking repentance for their descendants. 'And send among them in the Muslim nation a messenger from them.' It has been narrated that it was said to him: your supplication has been answered, and he is in the last of times, so Allah sent Muhammad, blessings and peace be upon him, among them. He, peace be upon him, said: 'I am the supplication of my father Ibrahim and the glad tidings of my brother Isa and the vision of my mother.'

O Messenger of Allah. What was the beginning of your matter? He said: The supplication of my father Ibrahim and the glad tidings of Isa. My mother saw that a light emanated from her, by which the palaces of Sham were illuminated." And it was narrated by Al-Bayhaqi in Al-Shu'ab. Then he said: "As for the supplication of Ibrahim, it is his saying: (Our Lord, and send among them a Messenger from them). And as for the glad tidings of Isa, it is His saying, the Exalted: (O Children of Israel, indeed I am the Messenger of Allah to you, confirming what was before me of the Torah and bringing good tidings of a Messenger who will come after me, his name is Ahmad)." He said: "And as for the vision of his mother, Ibn Ishaq mentioned in Al-Sirah that she said: 'Amina bint Wahb, the mother of the Messenger of Allah, blessings and peace be upon him, narrated that she was visited.' And Abu Ya'la narrated from Shaddad ibn Aws, raised to him: 'I am the supplication of my father Ibrahim and the glad tidings of my brother Isa ibn Maryam, and my mother saw in a dream a light. She said: 'So I began to follow my sight to the light, and the light was ahead of my sight until it illuminated for me the east and the west of the earth.' And Al-Hakim narrated in Al-Mustadrak from the path of Ibn Ishaq from Thawr ibn Yazid from Khalid ibn Ma'dan from the companions of the Messenger of Allah, blessings and peace be upon him, who said: 'O Messenger of Allah, inform us about yourself.' He said: 'The supplication of my father Ibrahim and the glad tidings of Isa, and my mother saw that a light emanated from her, by which the palaces of Sham were illuminated.'" He recites to them Your verses, reading to them and conveying to them what is revealed to him of the signs of Your Oneness and the truthfulness of Your Prophets. And He teaches them the Book, the Qur'an, and the Wisdom, the Shari'ah and the explanation of the rulings. And He purifies them from polytheism and all impurities, as His saying: (And He makes lawful for them the good things and prohibits for them the evil things).