Tafsir of Al-A'la 87:19

(The Scrolls of Abraham and Moses) is a substitute for the former scrolls. In their ambiguity and description of being ancient, then subsequently clarifying and interpreting them, lies a glorification of their status that is not hidden.

The scrolls of Abraham were ten, and likewise, the scrolls of Moses, peace be upon him; and what is meant by them is other than the Torah. 'Abd ibn Humayd, Ibn Marduyah, and Ibn 'Asakir extracted from Abu Dharr, who said: "I said, 'O Messenger of Allah, how many books did Allah Almighty reveal?' He said, 'One hundred and four books. He revealed to Seth fifty scrolls, to Idris thirty scrolls, to Abraham ten scrolls, and to Moses, before the Torah, ten scrolls. And He revealed the Torah, the Gospel, the Psalms, and the Furqan (the Criterion).' I said, 'O Messenger of Allah, what were the scrolls of Abraham?' He said, 'They were all parables: "O King, who has been given power, who is tested, and who is deluded: I did not send you to amass the world one part upon another, but I sent you to turn back from Me the supplication of the oppressed, for I will not reject it, even if it comes from a disbeliever." And for the wise man—so long as his reason has not been overcome—there should be three hours: an hour in which he converses with his Lord, an hour in which he holds his soul to account and reflects upon the creation of Allah, and an hour in which he is alone for his own needs from the lawful, for this hour is an aid to those other hours, a gathering of the heart, and a relief for it. And for the wise man, he must be insightful regarding his time, attentive to his own affairs, and a guardian of his tongue, for whoever counts his speech as part of his deeds will speak little except in what concerns him. And for the wise man, he must be a seeker of three: provisions for his livelihood, supplies for his hereafter, or seeking pleasure in that which is not forbidden.'"

I said: "O Messenger of Allah, what were the scrolls of Moses?" He said, "They were all lessons: 'I am amazed at one who is certain of death, yet rejoices; at one who is certain of the Fire, yet laughs; at one who sees the world and its turning upon its people, yet finds comfort in it; at one who believes in destiny, yet becomes angry; and at one who is certain of the Reckoning, yet does not act.'"

I said: "O Messenger of Allah, was there anything revealed to you from what was in the scrolls of Abraham and Moses?" He said: "O Abu Dharr, yes: 'He has certainly succeeded who purifies himself, and mentions the name of his Lord and prays. But you prefer the worldly life, while the Hereafter is better and more enduring.'" (And Allah Almighty knows best the authenticity of the Hadith.)

Abu Raja' read Ibraham with the omission of the alif and the ya', and with the ha' opened and vocalized. 'Abd al-Rahman ibn Abi Bakrah read it with the kasra (i.e., Ibrahim) and nothing else. Abu Musa al-Ash'ari and Ibn al-Zubayr read it as Ibraham with a ghayn in the entire Quran. Malik ibn Dinar read it as Ibraham with an alif, an opened ha', and without a ya'. And it has come, as Ibn Khalawayh stated, as Ibruhum with the ha' damma without an alif or ya'. This is among the ways the Arabs handle foreign names, for Abraham, according to the correct view, is one of them. Al-Kirmani mentioned in his 'Aja'ib (Marvels) that it is an Arabic name derived from al-barhama, which is intensity of gaze. Its lineage has already been mentioned, and likewise the lineage of Moses, may Allah Almighty grant him peace.