Taberî addresses several distinct issues in this section: he explains that the word 'akib' means child/generation, that the exact nature of the 'words' with which Ibrahim was tested is not definitively established by explicit text, that the concept of repentance has two directions — the servant's turning toward Allah and Allah's returning mercy to the servant — and that the 'ummah' mentioned in the prayer of Ibrahim and Ismail refers to some of their descendants (excluding those who cannot attain the covenant due to wrongdoing and transgression). He also notes that the phrase 'umma muslima' means submission in obedience to Allah and not associating partners with Him.

وإذ كان ذلك كذلك، فغير جائز لأحد أن يقول: عنى الله بالكلمات التي ابتلي بهن إبراهيم شيئا من ذلك بعينه دون شيء، ولا عنى به كل ذلك إلا بحجة يجب التسليم لها من خبر عن الرسول صلى الله عليه وسلم، أو إجماع من الحجة

In this text, Râzî conveys that Ibrahim and Ismail's request to be 'made Muslim' (established upon Islam) serves as evidence for the view that the servant's deeds are created by Allah. He argues that the expression 'ceale' (to make) means 'to create', and therefore asking for a quality for oneself requires that quality to be created by Allah. He also states that the word 'Islam' can mean religion and creed, or submission and obedience, and in either case this request can be explained by Allah creating that state.

احتج أصحابنا في مسألة خلق الأعمال بقوله : فإن الإسلام إما أن يكون المراد منه الدين والاعتقاد ، أو الاستسلام والانقياد ، وكيف كان فقد رغبا في أن يجعلهما بهذه الصفة : وجعلهما بهذه الصفة لا معنى له إلا خلق ذلك فيهما ، فإن الجعل عبارة عن الخلق

According to Kurtubî, in this verse Ibrahim and Ismail's requests to be 'made among the submitters' and to 'accept our repentance' stem not from the presence of sin in them, but from the meaning of being established and continuing in submission; moreover, when they completed the rituals and the House in Mecca, they wished to teach people that this place was a site of repentance and purification from sins. It is also noted that the word 'Islam' here encompasses both faith and deeds together, and serves as evidence for the view of those who say Islam and faith are the same thing. The 'min' particle in 'from our descendants' is said to be for 'ba'diyet' (partiality), because Allah informed them that among their descendants there would be wrongdoers.

فقالت طائفة : طلبا التثبيت والدوام لا أنهما كان لهما ذنب قلت : وهذا حسن وأحسن منه أنهما لما عرفا المناسك وبنيا البيت أرادا أن يبينا للناس ويعرفاهم أن ذلك الموقف وتلك المواضع مكان التنصل من الذنوب وطلب التوبة

According to Beydâvî, the prayer of Ibrahim and Ismail requests complete submission both for themselves and for a community from their lineage; only a part of the offspring is mentioned, not all of them, because they knew that among their descendants there would be wrongdoers and divine wisdom does not require everyone to unite in sincerity. It is also stated that the prayer 'send among them a messenger' found its fulfillment in Muhammad, who is the answer to this prayer; recitation, teaching of the Book and wisdom, and purification are explained as the duties of this prophet.

وخصا بعضهم لما أعلما أن في ذريتهما ظلمة، وعلما أن الحكمة الإلهية لا تقتضي الاتفاق على الإخلاص والإقبال الكلي على الله تعالى، فإنه مما يشوش المعاش، ولذلك قيل: لولا الحمقى لخربت الدنيا

Ibn Kesîr reports that while Ibrahim and Ismail were raising the foundations of the Kaaba, they prayed to Allah for submission and obedience without associating anything with Him; he also conveys different views regarding 'mesâkinâ' (such as the rites, places of sacrifice, and pilgrimage stations) from scholars like Mujahid, Ata, Qatada, and Suddi, and transmits reports that Ibrahim was taken by Gabriel to Safa, Marwa, Mina, the stone pillar at Aqaba, Muzdalifa, and Arafat, and that the pilgrimage rites were shown to him. It is also indicated in the text that Ibn Jarir rejected certain views and preferred another opinion.

يعنيان بذلك واجعلنا مستسلمين لأمرك خاضعين لطاعتك لا نشرك معك في الطاعة أحدا سواك ولا في العبادة غيرك