Tafsir of Al-Baqarah 2:128

(Our Lord, and make us Muslims to You): That is, make us submissive, established in the laws of Islam, or sincere [in faith] and monotheists to You. Thus, Muslimin (Muslims) is derived either from istaslama (to submit), meaning to be compliant, or from aslama wajhahu (to submit one's face), meaning to be sincere with one's self or intention. Both meanings have broad implications; the intent here is a request for an increase in both states or for steadfastness upon them. The first is more appropriate given their status [as prophets], although the second is preferable in view of its perfection in demonstrating absolute detachment unto Him—Glory be to His Majesty.

Ibn Abbas (may Allah be pleased with him) read it as Muslimin (in the plural form), intending both themselves and those of their family who were present, such as Hajar. This is more appropriate than considering the plural form to be intended as a dual, as has been suggested here.

(And from our descendants): This is coordinated with the accusative pronoun in ij’alna (make us), occupying the place of the first object, and ummatan muslimatan laka (a nation Muslim to You) is in the place of the second object, coordinated with Muslimin laka (Muslims to You). If one were to consider an elliptical ij’al (make/create) being implied, it must be understood in the sense of "fashioning" or "designating" rather than "bringing into existence," because, while it may be correct in meaning, the text does not explicitly indicate it. They specified their descendants in their supplication because they are the most deserving of compassion, as Allah the Almighty said: "Protect yourselves and your families from a Fire." Furthermore, they are the children of prophets, and with their righteousness comes the righteousness of all people; thus, the concern for their righteousness was greater. They specified a "part" [of their descendants] because they knew from the words of the Almighty: "And of their descendants are those who are righteous and those who are clearly unjust to themselves," or from His words, Exalted be His Majesty: "My covenant does not include the wrongdoers," in view of the context that there would be evildoers among their offspring, and that divine wisdom requires such differentiation—for without it, the spheres of the Divine Names would not revolve, nor would the angels of heaven exist as they are.

The intended meaning of ummah (nation) is a group or a generation. Some have specified it as the nation of Muhammad (peace and blessings of Allah be upon him), taking the indefinite form as signifying a specific category. They argued for this using the subsequent phrase: "And raise up among them a messenger..." However, it is evident that this is an interpretation moving the word away from its literal meaning and relying on an argument that does not necessarily imply it.

Abu al-Baqa’ permitted that ummah be the first object and min dhurriyyatina (from our descendants) be a state (hal), as it is a description of an indefinite noun that preceded it, while muslimatan is the second object. The original structure would be: waj’al ummatan min dhurriyyatina muslimatan laka (And make a nation from our descendants Muslim to You), where the waw (and) in the original entered upon ummah, but was separated from it by the prepositional phrase. According to some, min (from) in this case is explanatory, similar to the usage in: "Allah has promised those among you who believe..." Ibn Hayyan criticized this, noting that Abu Ali and others forbade separating a conjunction from the conjoined element with a prepositional phrase, and separation via a state (hal) is even more remote than separation by a prepositional phrase. They classified such instances as occurring out of necessity. He also criticized it on the grounds that interpreting min as explanatory is rejected by the scholars [of the school], who interpret such instances away from their apparent meaning. It is not hidden that this is a controversial issue; what he mentioned is the school of thought of some, which does not constitute a definitive proof against others.

(And show us our rites): Qatada said: "The landmarks of Hajj." ‘Ata’ and Jurayj said: "The places of sacrifice." It has also been said: "The actions we perform when we make Hajj." The word mansak (with a fatha on the sin, though kasra is an anomaly) is either a verbal noun or a place. The root nusk (with two dammahs) is the ultimate form of worship, which became common regarding Hajj due to the hardship usually involved and its departure from mundane habits. Arina (show us) is from the visual verb ra’a; the hamza of the causative form allows it to take two objects. Alternatively, it is from the intellectual verb ra’a, meaning "to make known" (not "to teach," otherwise it would take three objects). Ibn al-Hajib and, following him, Abu Hayyan, denied the validity of ra’a meaning "to make known," but al-Zamakhshari mentioned it in al-Mufassal and al-Raghib mentioned it in his Mufradat. Since both are reliable, their denial carries no weight.

Ibn Mas’ud read: Wa-arihim manasakahum (And show them their rites), referring the pronoun back to the descendants. Ibn Kathir and Ya’qub read Arina with a quiescent ra’ (vowelless). In this, the separated pronoun is likened to the attached one, treated like fakhudh (take) in its vowelless state for the sake of lightness. The Arabs have used it in such a manner; among these is the saying: "Show us (arina) the water-skin of Abdullah, that we may fill it from the water of Zamzam, for the people have grown thirsty." The claim of al-Zamakhshari that this reading is "abased" because the kasra transferred from the dropped hamza is evidence of it, and that dropping it is an unjustified curtailment, is a view that should not be held, as this reading is among the mutawatir (mass-transmitted) ones, and the like is found in the speech of the pure Arabs.

(And accept our repentance): That is, enable us to repent or accept it from us. Repentance varies according to the repentant: the repentance of common Muslims is remorse, the resolve not to return, the returning of grievances if possible, and the intention to return them if impossible. The repentance of the elite (khawas) is turning away from disliked matters, such as evil thoughts and slackness in deeds, and performing acts of worship in a way that is less than perfect. The repentance of the elite of the elite (khawas al-khawas) is for the elevation of ranks and progression in stations. If Abraham and Ishmael (peace be upon them) requested repentance specifically for themselves, the meaning is that which pertains to the latter category. If the pronoun includes them and their descendants, the supplication is directed toward those among them who are eligible, meaning those from whom a sin that would compromise the rank of prophethood is possible. If it is said that the request is for the descendants only, and that the attribution is metaphorical—treating the child as the self due to the relationship of "part to whole" to make it more likely to be answered, or that the branch is referred to by the name of the root—or if it is said that there is an elliptical genitive (i.e., "the repentance of those among our descendants who sin"), the difficulties vanish, just as we would say that this refers to minor lapses occurring out of forgetfulness. The statement that they did not truly intend the request but mentioned it for the sake of legislation and teaching people that these places are for seeking repentance from sins is very far-fetched. Viewing the request as one for "steadfastness" does not seem useful here, as is obvious. Abdullah [ibn Mas’ud] read: Wa tub ‘alayhim (And accept their repentance), using the plural pronoun of the absent party.

(Indeed, You are the Accepting of repentance, the Merciful): This is a justification for the supplication and a further invocation for its answer. Repentance is mentioned first due to its proximity [to the previous clause], and Mercy is delayed due to its generality and because it is more suitable for the verse endings.