Tafsir of Al-Anbiya' 21:51

"And We had certainly given Ibrahim his guidance [rushd]"—meaning the guidance befitting him and those like him among the great messengers. It is perfect guidance, by which I mean being guided to the aspects of righteousness in religion and worldly life, and being guided through divine laws. It is also said that it refers to the scriptures, or to wisdom: being granted success for goodness while still young. Some have chosen the general interpretation. 'Isa al-Thaqafi read it as rashada with the ra and shin opened, both being dialects, similar to huzn and hazn.

"From before"—that is, before Musa and Harun. It is also said: before he reached maturity, when he emerged from the cave. It is also said: before he was born, while he was still in the loins of Adam, peace be upon him. It is also said: before Muhammad, may Allah bless him and grant him peace. The first opinion is narrated from Ibn 'Abbas and Ibn 'Umar, may Allah be pleased with them. It is stated in al-Kashf that this is the most appropriate interpretation both in terms of wording and meaning. As for the wording, it is because of the proximity; as for the meaning, it is because the mention of the prophets, peace be upon them, is for the purpose of finding solace. The logical order would have been to mention Nuh, then Ibrahim, then Musa, peace be upon them; however, the arrangement was designed to reinforce solace and emulation. Musa, peace be upon him, was mentioned because his condition, the hardships he endured from his people, the abundance of his signs, and the burdens of his nation are most similar to the condition of our Prophet, may Allah bless him and grant him peace. Then, Ibrahim, peace be upon him, was mentioned second. It is said that "from before" refers to this; do you not see His saying, the Exalted: "And Nuh, when he called out from before," meaning before these mentioned ones? It is also said: before Ibrahim and Lut.

"And We were of him knowledgeable"—meaning [We were knowledgeable] of his circumstances and the perfections contained within him. This is like your saying about the best of people, "I am knowledgeable of so-and-so," for it is akin to encompassing his virtuous traits.

It is also permitted that this is a metonymy for the Exalted’s preservation of him and not letting him go to waste. As he, peace be upon him, said on the day he was cast into the fire, and as Jibril, peace be upon him, said to him, "Ask your Lord," he replied: "His knowledge of my condition makes me independent of asking." However, this is contrary to the apparent meaning.