3 Titles of Prophet Ibrahim Besides Prophet and Messenger

3 Titles of Prophet Ibrahim Besides Prophet and Messenger

The month of Dhu al-Hijjah is identical to Prophet Ibrahim. This is because the performance of Hajj cannot be separated from his history and his lineage (Prophet Ismail). In addition to being an act of worship, the performance of Hajj and Umrah is an emulation of him. Certainly, the prophethood of Ibrahim is beyond doubt. This is explained by the Quran:

وَاذْكُرْ فِي الْكِتَابِ إِبْرَاهِيمَ إِنَّهُ كَانَ صِدِّيقًا نَبِيًّا

“And mention in the Book [the Quran], Ibrahim. Indeed, he was a man of truth and a prophet.” (Maryam: 41)

The same applies to his messengership. The Quran explains:

أَلَمْ يَأْتِهِمْ نَبَأُ الَّذِينَ مِنْ قَبْلِهِمْ قَوْمِ نُوحٍ وَعَادٍ وَثَمُودَ وَقَوْمِ إِبْرَاهِيمَ وَأَصْحَابِ مَدْيَنَ وَالْمُؤْتَفِكَاتِ أَتَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ

“Has there not reached them the news of those before them - the people of Noah and 'Aadh and Thamud and the people of Ibrahim and the companions of Madyan and the overturned cities? Their messengers came to them with clear proofs....” (At-Taubah: 70)

Muslims agree on the messengership and prophethood of Ibrahim. Likewise, the polytheists of Jahiliyyah and the People of the Book during the time of Prophet Muhammad agreed on his grandeur, nobility, and prophethood. Imam Abu Manshur Al-Maturidi said, “—The leadership (imamah) of Ibrahim—can mean that Allah made him a messenger to be emulated. For the adherents of the (heavenly) religions—despite their diverse beliefs—take him as a religious role model and acknowledge his prophethood.” (1) Imam Ibn Al-Khathib Ar-Razi stated:

فَإِنَّ أَهْلَ الْأَدْيَانِ عَلَى شَدَّةِ اخْتِلَافِهَا وَنِهَايَةِ تَنَافِيهَا يُعَظِّمُونَ إِبْرَاهِيمَ عَلَيْهِ الصَّلَاةُ وَالسَّلَامُ وَيَتَشَرَّفُونَ بِالِانْتِسَابِ إِلَيْهِ إِمَّا فِي النَّسَبِ وَإِمَّا فِي الدِّينِ وَالشَّرِيعَةِ حَتَّى إِنَّ عَبَدَةَ الْأَوْثَانِ كَانُوا مُعَظِّمِينَ لِإِبْرَاهِيمَ عَلَيْهِ السَّلَامُ

“For the adherents of religions, despite the intensity of their differences and the extremity of their mutual exclusions, venerate Ibrahim, may blessings and peace be upon him. They feel honored to attribute themselves to him, whether in lineage or in religion and law. Even the idol worshippers used to venerate Ibrahim 'alaihis-salam.” (Mafatih Al-Ghaib, 4/36)

However, there are 3 other titles presented by the Quran to us regarding Prophet Ibrahim, where Allah bestowed these three titles upon him.

1. Imam (Leader / Role Model)

The Quran mentions this regarding him:

وَإِذِ ابْتَلَى إِبْرَاهِيمَ رَبُّهُ بِكَلِمَاتٍ فَأَتَمَّهُنَّ قَالَ إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا قَالَ وَمِنْ ذُرِّيَّتِي قَالَ لَا يَنَالُ عَهْدِي الظَّالِمِينَ

“And [mention, O Muhammad], when Ibrahim was tried by his Lord with commands and he fulfilled them. [Allah] said, 'Indeed, I will make you a leader (imam) for the people.' [Ibrahim] said, 'And of my descendants?' [Allah] said, 'My covenant does not include the wrongdoers.'” (Al-Baqarah: 124)

Imam At-Tsa’alabi said, “Imam means al-qudwah (an exemplar/role model).” (2) The successor (tabi’in) Abu Al-‘Aliyah said regarding this verse, “Allah made him (Ibrahim) an imam to be followed and emulated.” (3) Imam Muqatil bin Sulaiman interpreted, “Namely, as a leader in religion whose path (sunnah) is emulated [O Ibrahim].” (4) Imam Al-Farra Al-Lughawi said, “That is, your guidance will be followed and your practice will be established as a tradition.” (5) Imam Makki Abu Thalib said, “It means the righteous people after you will emulate you.” (6) Imam Az-Zajjaj said, “Namely, an imam who will be followed, such that his family and his nation will do whatever he did.” (7) Imam Al-Mawardi said, “Meaning, emulated and followed. Among this is being an imam for those who perform prayer, meaning he is followed in prayer.” (8) Imam As-Sam’ani interpreted, “Namely, an imam in goodness. For there are also figures who become imams in evil from a metaphorical perspective, as in the word of Allah: 'And We made them leaders (a'immah) inviting to the Fire.' (9)” (10) Imam Al-Qurtubi added, “Allah Ta’ala thus made him (Ibrahim) an imam for those who practice obedience to Him...” (11) Imam Ibn ‘Adil said, “This serves as proof that Allah Ta’ala made Ibrahim an imam for all mankind.” (12) Imam Al-Qusyairi said, “Namely, an emulated leader. Allah manifested this leadership for Ibrahim while commanding all creation until the Day of Resurrection to emulate him.” (13) Imam Al-Baydhawi said, “The leadership of Ibrahim is universal and eternal. For even if no prophet were sent after him, his descendants would still be commanded to follow his teachings.” (14)

Imam Ibn Jarir At-Thabari stated:

وَإِنَّمَا أَرَادَ جَلَّ ثَنَاؤُهُ بِقَوْلِهِ لِإِبْرَاهِيمَ:"إِنِّي جَاعِلُكَ لِلنَّاسِ إِمَامًا"، إِنِّي مُصَيِّرُكَ تَؤُمُّ مَنْ بَعْدَكَ مِنْ أَهْلِ اْلإِيْمَانِ بِي وَبِرُسُلِي تَتَقَدَّمُهُمْ أَنْتَ وَيَتَّبِعُونَ هَدْيَكَ وَيَسْتَنُّونَ بِسُنَّتِكَ الَّتِي تُعْمَلُ بِهَا بِأَمْرِي إِيَّاكَ وَوَحْيِي إِلَيْكَ

“The meaning of the statement of—Allah—whose praise is magnified, 'Indeed, I will make you a leader for the people', is: 'Verily, I have made you (O Ibrahim) an imam who leads whoever comes after you from among the people of faith in Me and My messengers. You will be in front of them. They will follow your guidance and establish your path as a tradition, which will be practiced by them through My command to you and My revelation to you.'” (Jami’ Al-Bayan, 2/18)

In summary, the meaning of "Imam" for Prophet Ibrahim is a leader in goodness, an imam for the righteous, those obedient to Allah, and the believers specifically. He is also an imam for all mankind in general. Sharia-wise, he is an imam for his descendants and his nation. The leadership of Prophet Ibrahim applies to his time and the times after him until the Day of Resurrection. This leadership takes the form of guidance to be emulated and a path to be followed.

This leadership of Prophet Ibrahim as an individual who must be followed and emulated is realized by the Quran in many of its verses. Here we can understand why the Quran gives specific commands to follow Ibrahim in many of its verses. Allah says:

قُلْ صَدَقَ اللَّهُ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

“Say, 'Allah has told the truth. So follow the religion of Ibrahim, inclining toward truth; and he was not of the polytheists.'” (Ali Imran: 95)

Likewise, the emulation of Ibrahim is stated in His words:

قَدْ كَانَت| لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ

“There has already been for you an excellent pattern (uswah hasanah) in Ibrahim and those with him....” (Al-Mumtahanah: 4)

2. Al-Khalil (The Intimate Friend / Beloved)

Regarding this, the Quran mentions:

وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا

“....and Allah took Ibrahim as an intimate friend (khalil).” (An-Nisa: 125)

Az-Zajjaj said:

اَلْخَلِيلُ الْمُحِبُّ الَّذِي لَيْسَ فِي مَحَبَّتِهِ خَلَلٌ فَجَائِزٌ أَنْ يَكُوَنَ إِبْرَاهِيمُ سُمِّيَ خَلِيلُ اللهِ بِأَنَّهُ الَّذِي أَحَبَّهُ اللهُ وَاصْطَفَاهُ مَحَبَّةً تَامَّةً كَامِلَةً

“Khalil means a lover (beloved) whose love holds no flaw (khalal) whatsoever toward the one loved. Therefore, Ibrahim may be titled as Khalil Allah, because he is the one whom Allah loved and chose with His perfect, complete love.” (Ma’ani Al-Quran, 2/112)

The explanation of Az-Zajjaj above shows that the meaning of khalil is a beloved, meaning Ibrahim is the beloved of Allah. This is the opinion of Abu Bakr Al-Anbari, leaned toward by At-Thabari, selected by Al-Wahidi, and authenticated by Al-Baghawi (15). This is also the interpretation of Muqatil bin Sulaiman (16). Imam Abu Hayyan stated that this is the opinion of the majority of scholars (17). "Beloved" here means closeness in relation or bond. Imam Al-Qasim bin Sallam said, “Likewise, a close friend is called al-khalil because he frequently secludes himself with that companion of his. Derived from the word al-khullah (seclusion), which means connection.” (18)

This meaning is similar to the Prophet's hadith:

الرَّجُلُ عَلَى دِينِ خَلِيلِهِ فَلْيَنْظُر| أَحَدُكُمْ مَنْ يُخَالِلُ

“A man follows the religion of his close friend (khalil); so let each of you look to whom he takes as a close friend.” (HR. Abu Dawud: 4833 and At-Tirmidzi: 2387 from Abu Hurairah)

"Khalil" in this hadith is the individual or figure loved. It encompasses close friends, companions, confidants, family, associates, and so forth. He is someone special or primary in a person's heart. It is cited that Imam Tsa’lab An-Nahwi said, “Al-Khalil is called khalil because his love has permeated the heart, leaving no void within it, but rather filling it completely.” (19)

Nevertheless, Khalil can hold alternative meanings. Imam Az-Zajjaj noted:

وَقِيلَ أَيْضاً الْخَلِيلُ الْفَقِيرُ فَجَائِزٌ أَنْ يَكُونَ فَقِيرُ اللَّهِ، أَيْ الَّذِي لَمْ يَجْعَلْ فَقْرَهُ وَفَاقَتَهُ إِلَّا إِلَى اللهِ مُخْلِصاً فِي ذَلِكَ

“It has also been said that the meaning of khalil is the destitute one (faqir). Therefore, it can be interpreted that Ibrahim is faqirullah, namely the one who directed his destitution and need to none except Allah with absolute sincerity.” (Ma’ani Al-Quran, 2/112)

Imam Makki Abu Thalib said, “This is the preferred opinion.” (20) This is the opinion of Abu Al-Qasim Al-Balkhi, and Al-Balkhi invalidated the opinion that equates its meaning with al-habib (the beloved), as cited by Ar-Raghib Al-Ashfahani. (21)

There is another opinion, stating that khalil means the one singled out with the message and messengership during his era. Imam An-Nahhas stated:

وَمِنْ أَحْسَنَ مَا قِيلَ فِيهِ أَنَّ الْخَلِيلُ الْمُخْتَصَّ اخْتَصَّهُ اللهُ جَلَّ وَعَزَّ فِي وَقْتِهِ لِلرِّسَالَةِ

“Among the best that has been said regarding this is that khalil means the one distinguished—whom Allah, Mighty and Majestic, distinguished in his time for the message.” (I’rab Al-Quran, 1/240)

There is also another opinion, which is that khalil means a companion. This is the opinion of Az-Zamakhsyari. Imam Az-Zamakhsyari stated:

وَاتَّخَذَ اللَّهُ إِبْراهِيمَ خَلِيلًا مَجَازٌ عَنِ اصْطِفَائِهِ وَاخْتِصَاصِهِ بِكَرَامَةٍ تُشْبِهُ كَرَامَةَ الْخَلِيلِ عِنْدَ خَلِيلِهِ وَالْخَلِيلُ: الْمُخَالُ وَهُوَ الَّذِي يُخَالُكَ أَيْ يُوَافِقُكَ فِي خَلَالِكَ أَوْ يُسَايِرُكَ فِي طَرِيقِكَ...

“'...and Allah took Ibrahim as an intimate friend.' This is a metaphor (majaz) for His selection of him and His distinguishing him with an honor resembling the honor of a close friend in the sight of his companion. And Khalil is the one who always agrees with you, meaning the one who concurs with you in your affairs, or the one who accompanies you on your path, from the word Al-Khal, which is a path in the sand, or the one who seals your breach just as you seal his breach, or the one who regularly enters your homes and chambers.” (Al-Kassyaf, 1/569)

This opinion approaches the first meaning, which is "beloved." However, this opinion of Az-Zamakhsyari was weakened by Imam Ibnu ‘Adil. The reason being, it is impossible for Ibrahim to be described as a figure who patches up gaps or shortcomings. (22)

In conclusion, the meaning of Allah taking Ibrahim as a khalil here contains 4 interpretations: First, the beloved of Allah, and this is the opinion of the majority of exegetes, as affirmed by Abu Hayyan. Second, the one destitute before Allah, followed by several language experts. Third, the messenger and choice of Allah, which is the opinion of An-Nahhas. Fourth, a person whose position is like a close companion of Allah. The correct view is the opinion of the majority of exegetes. As for An-Nahhas's opinion, it needs review because only Ibrahim is explicitly called khalil in the Quran, not the other messengers.

Imam Abu Manshur Al-Maturidi remarked concerning the distinction of Prophet Ibrahim as Khalilullah, “Namely, Allah granted Ibrahim a status and nobility in His presence that He did not grant to any creature besides him. For Allah tested him with trials and afflicted him with tribulations that no one else experienced, yet he remained patient throughout them. Among these, he was cast into the fire, yet he remained patient and sought help from no one except Him (Allah); he was tested with the command to sacrifice his son, so he laid his son down (for slaughter); he was told to leave his wife and infant child in the hills of Makkah without water, vegetation, or plants, and he did so. This includes the commands to perform migrations.... which he did frequently. Therefore, it is natural that Allah distinguished him with khullah (intimate love) because of that. Wallahu a’lam. It could be that this is a nobility with which Allah honored Ibrahim, since all religions attribute themselves to him and claim to be upon his religion.” (Takwilat Ahl As-Sunnah, 3/370)

How excellent is the explanation of Imam Ibnu Kathir regarding this:

وَهَذَا مِنْ بَابِ التَّرْغِيبِ فِي اتِّبَاعِهِ لِأَنَّهُ إِمَامٌ يُقْتَدَى بِهِ، حَيْثُ وَصَلَ إِلَى غَايَةِ مَا يَتَقَرَّبُ بِهِ الْعِبَادُ لَهُ، فَإِنَّهُ انْتَهَى إِلَى دَرَجَةِ الخُلَّة الَّتِي هِيَ أَرْفَعُ مَقَامَاتِ الْمُحِبَّةِ، وَمَا ذَاكَ إِلَّا لِكَثْرَةِ طَاعَتِهِ لِرَبِّهِ

“This is part of the motivation to follow him. Because Ibrahim is an imam to be emulated, as he reached the utmost boundary of what a servant can draw close to Him with, and he attained the level of khullah (intimate friendship) which is the highest station of love. That was due to nothing other than the abundance of his obedience to his Lord.” (Tafsir Al-Quran Al-Adzhim, 2/422)

From this explanation of Ibnu Kathir, we find a correlation between the title of Imam and the title of Khalil for Ibrahim. The title of khalil was also given to Prophet Muhammad, based on his statement:

فَإِنَّ اللهِ تَعَالَى قَدِ اتَّخَذَنِي خَلِيلًا كَمَا اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا، وَلَوْ كُنْتُ مُتَّخِذًا مِنْ أُمَّتِي خَلِيلًا لَاتَّخَذْتُ أَبَا بَكْرٍ خَلِيلًا

“Verily, Allah Ta’ala has taken me as an intimate friend (khalil) just as He took Ibrahim as an intimate friend. Had I taken an intimate friend from my nation, I would have taken Abu Bakr as an intimate friend.” (HR. Muslim: 532 from Jundub)

3. Abul Muslimin (The Father of Muslims)

Regarding this, the Quran details:

وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ

“And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any hardship. [It is] the religion of your father, Ibrahim. He [Allah] named you Muslims before....” (Al-Hajj: 78)

Imam Al-Wahidi explained:

{إِبْرَاهِيمَ} كَانَ هُوَ فِي الْحُرْمَةِ كَالْأَبِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلِذَلِكَ جُعِلَ أَبَا الْمُسْلِمِينَ

“'{Ibrahim}' was in status of reverence like a father to Prophet Muhammad ﷺ. Because of that, he was made the father of Muslims.” (Al-Wajiz, 1/742)

Imam As-Sam’ani explained concerning the phrase “the religion of your father Ibrahim” in his tafsir:

فِيهِ قَولَانِ: أَحَدُهُمَا: أَنَّ الْآيَةَ خِطَابٌ مَعَ الْعَرَب وَقَد| كَانَ إِبْرَاهِيمُ أَبًا لَهُمْ، وَالْقَوْلُ الثَّانِي: أَنَّ الْآيَةَ خِطَابٌ مَعَ جَمِيعِ الْمُسْلِمِينَ وَجُعِلَ إِبْرَاهِيمُ أَبَاهُمْ عَلَى مَعْنَى وُجُوبِ احْتِرَامِهِ وَحِفْظِ حَقِّهِ كَمَا يَجِبُ احْتِرَامُ الْأَبِ وَحِفْظِ حَقِّهِ

“Concerning this verse, there are two opinions. First, the object of this verse is the Arabs, because Ibrahim was a father to them (from the perspective of lineage). Second, the target of this verse is all Muslims, where Allah made Ibrahim their father in the sense of the obligation to revere him and protect his rights just as it is mandatory to revere a father and protect his rights—by a child—.” (Tafsir Al-Quran, 3/458)

The first opinion, namely that Ibrahim is a father to the Arabs—specifically the Quraysh—from the perspective of lineage, is based on the prayer of Prophet Ibrahim along with his son Prophet Ismail after raising the foundations of the Kaaba:

رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ

“Our Lord, and make us Muslims [submitting] to You and from our descendants a Muslim nation [submitting] to You....” (QS. Al-Baqarah: 128)

The Messenger of Allah himself was from the descendants of Prophet Ismail. The Messenger of Allah said:

إِنَّ اللهَ اصْطَفَى كِنَانَةَ مِنْ وَلَدِ إِسْمَاعِيلَ وَاصْطَفَى قُرَيْشًا مِنْ كِنَانَةَ وَاصْطَفَى مِنْ قُرَيْشٍ بَنِي هَاشِمٍ وَاصْطَفَانِي مِنْ بَنِي هَاشِمٍ

“Verily Allah chose Kinanah from the children of Ismail, chose Quraisy from Kinanah, chose Bani Hasyim from Quraisy, and chose me from Bani Hasyim.” (HR. Muslim: 2276 from Watsilah bin Al-Asqa’)

Meanwhile, the second opinion is based on the meaning within the word of Allah:

النَّبِيُّ أَوْلَى بِالْمُؤْمِنِينَ مِنْ أَنْفُسِهِمْ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ

“The Prophet is more worthy of the believers than themselves, and his wives are their mothers...” (Al-Ahzab: 6)

Just as the position of the wives of Prophet Muhammad is that they are mothers to the Muslims—not mothers in terms of lineage, but mothers in terms of status and nobility whose honor must be protected—likewise Ibrahim, the status of Ibrahim for Muslims is like the status of a father in terms of status and nobility whose rank and honor must be preserved (23). Imam Ibnu Al-Jauzi stated that this is the opinion of the scholars of exegesis (24). This is based on the statement of the Messenger of Allah:

إِنَّمَا أَنَا لَكُمْ بِمَنْزِلَةِ الْوَالِدِ

“I am to you only in the position of a father.” (HR. Abu Dawud: 8 and Ibnu Majah: 310 from Abu Hurairah. This is Abu Dawud's wording)

In reality, there is no contradiction between the first and second opinions. This is because Prophet Ibrahim is the father of the Arabs, and Prophet Muhammad originates from the Arabs, while the Messenger of Allah is a father to his nation. Imam Az-Zamakhsyari stated:

فَإِنْ قُلْتَ: لَمْ يَكُن| إِبْراهِيمُ أَبَا لِلْأُمَّةِ كُلَّهَا، قُلْتُ: هو أَبُو رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَكَانَ أَبًا لِأُمَّتِهِ، لِأَنَّ أُمَّةَ الرَّسُولِ فِي حُكْمِ أَوْلَادِهِ

“If you say, 'Ibrahim was not a father to this entire nation.' I say, 'He (Ibrahim) was the father of the Messenger of Allah ﷺ, so he became a father to his nation as well. Because the nation of the Messenger holds the status of his children.'” (25) (Al-Kassyaf, 3/173)

Because Prophet Muhammad is a father to his entire nation, Prophet Ibrahim consequently becomes a father to his nation due to Prophet Ibrahim's position as his father. This means there is no contradiction if the phrase “your father” is interpreted in the sense of lineage, i.e., the Arabs, along with “your father” in the sense of religious status. Everything culminates in Ibrahim's title as the father of Muslims (abul muslimin). This is further reinforced by the supplication (wirid) taught by Prophet Muhammad to his nation every morning and evening. The companion Abdurrahman bin Abza narrated:

أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ إِذَا أَصْبَحَ وَإِذَا أَمْسَى:

“The Prophet used to say in the morning and evening:

أَصْبَحْنَا عَلَى fِطْرَةِ الْإِسْلَامِ وَعَلَى كَلِمَةِ الْإِخْلَاصِ وَعَلَى دِينِ نَبِيِّنَا مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَعَلَى مِلَّةِ أَبِينَا إِبْرَاهِيمَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

'We have entered the morning upon the primordial nature of Islam, upon the word of sincerity, upon the religion of our Prophet Muhammad ﷺ, and upon the path of our father Ibrahim, upright and Muslim, and he was not of the polytheists.'” (HR. Ahmad in Al-Musnad: 15363)

In conclusion, the status and title of the father of Muslims (abul muslimin) does not deviate from 2 meanings: "father" in a religious sense where Ibrahim must be revered and respected just like a father by Muslims, or "father" in the sense of the father of Prophet Muhammad from the perspective of lineage, where his position as a father to his nation requires Prophet Ibrahim to also be treated as a father by Muslims. Here we can also find a correlation between the titles of Imam, Khalil, and Abul Muslimin for Prophet Ibrahim. For a father is indeed supposed to be an imam who is emulated and followed. Especially if that father is a righteous father who achieved the highest righteousness before Allah, then emulating him is an obligation upon his children. This is the wisdom behind why Umrah, Hajj, Eid al-Adha, and the Days of Tashriq are honored and celebrated in Islam. Namely, in the framework of following the teachings of Prophet Ibrahim, whom Allah chose to be an imam, His beloved, as well as a father to His servants. Imam At-Tsa’labi explained:

وَإِنَّمَا أَمَرَكُمْ بِاتِّبَاعِ مِلَّةِ إِبْرَاهِيمَ لِأَنَّهَا دَاخِلَةٌ فِي مِلَّةِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

“Allah only commanded you (the Muslim nation) to follow the religion of Ibrahim because his religion is included within the religion of Muhammad ﷺ.” (Al-Kasyf wa Al-Bayan, 7/36)

Imam Al-Jasshash explained in his tafsir:

وَفِي هَذِهِ الْآيَةِ دَلَالَةٌ عَلَى أَنَّ عَلَيْنَا اتِّبَاعَ شَرِيعَةِ إبْرَاهِيمَ إلَّا مَا ثَبَتَ نَسْخُهُ عَلَى لِسَانِ نَبِيِّنَا صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ

“Within this verse is contained a proof regarding the obligation upon us (Muslims) to follow the law of Prophet Ibrahim, except for the laws that have been firmly abrogated through the tongue of our Prophet (Muhammad).” (Ahkam Al-Quran, 5/89)

Important Benefit

This is one of the wisdoms why every Muslim is required to combine the name of Prophet Muhammad and the name of Prophet Ibrahim in each of their prayers. This is done at the end of the Muslims' prayers before the salam, commonly known as the Ibrahimic Supplication (Shalawat Ibrahimiyah). This supplication was taught by the Messenger of Allah to his companions when he was asked how to send blessings upon him. The companion Ka’ab bin Al-Ujrah narrated:

سَأَلْنَا رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلْنَا: يَا رَسُولَ اللَّهِ، كَيْفَ الصَّلاَةُ عَلَيْكُمْ أَهْلَ البَيْتِ، فَإِنَّ اللَّهَ قَدْ عَلَّمَنَا كَيْفَ نُسَلِّمُ عَلَيْكُمْ؟ قَالَ: قُولُوا:

“We asked the Messenger of Allah, saying, 'O Messenger of Allah, how should we send blessings upon you, the people of the household, for Allah has already taught us how to greet you?' He said, 'Say:

اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ، وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ

"O Allah, bestow Your blessings upon Muhammad and the family of Muhammad, as You bestowed Your blessings upon Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy and Full of Glory. O Allah, bestow Your favors upon Muhammad and the family of Muhammad, as You bestowed Your favors upon Ibrahim and the family of Ibrahim. Indeed, You are Praiseworthy and Full of Glory."’” (HR. Al-Bukhari: 3370)

These three titles are also present in Prophet Muhammad, besides Prophet Ibrahim:

• First, the title of an emulated leader and role model. Allah commanded Muslims to take an excellent pattern (uswah) from Prophet Ibrahim and Prophet Muhammad specifically. Allah said regarding Prophet Ibrahim:

  قَدْ كَانَتْ لَكُمْ أُسْوَةٌ حَسَنَةٌ فِي إِبْرَاهِيمَ وَالَّذِينَ مَعَهُ

  “There has already been for you an excellent pattern in Ibrahim and those with him....” (Al-Mumtahanah: 4)

  Allah also said regarding Prophet Muhammad:

  لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْMَ الْآخِرَ وَذَكَرَ اللَّهَ كَثِيرًا

  “There has certainly been for you in the Messenger of Allah an excellent pattern for anyone whose hope is in Allah and the Last Day and [who] remembers Allah often.” (Al-Ahzab: 21)

  If the religion or path of Prophet Ibrahim continued down to the prophets after him, likewise the religion or path of Prophet Muhammad will continue down until the end of time despite there being no prophet after him.

• Second, Allah only gave the title of Al-Khalil (intimate friend) to two people: Prophet Ibrahim and Prophet Muhammad, who is also a descendant of Prophet Ibrahim. The Messenger of Allah said:

  فَإِنَّ اللهِ تَعَالَى قَدِ اتَّخَذَنِي خَلِيلًا كَمَا اتَّخَذَ إِبْرَاهِيمَ خَلِيلًا، وَلَوْ كُنْتُ مُتَّخِذًا مِنْ أُمَّتِي خَلِيلًا لَاتَّخَذْتُ أَبَا بَكْرٍ خَلِيلًا

  “Verily, Allah Ta’ala has taken me as an intimate friend just as He took Ibrahim as an intimate friend. Had I taken an intimate friend from my nation, I would have taken Abu Bakr as an intimate friend.” (HR. Muslim: 532 from Jundub)

  This means Muslims are commanded to mention two human figures whom Allah chose uniquely for Himself to be His intimate friends, because loving them both is part of loving Allah Ta’ala.

• Third, Allah made Prophet Muhammad and Prophet Ibrahim fathers to the Muslims—the nation of Muhammad. The Messenger of Allah said:

  إِنَّمَا أَنَا لَكُمْ بِمَنْزِلَةِ الْوَالِدِ

  “I am to you only in the position of a father.” (HR. Abu Dawud: 8 and Ibnu Majah: 310 from Abu Hurairah. This is Abu Dawud's wording)

  Just as Allah made Ibrahim a father to the Messenger of Allah and his nation. Among the morning and evening supplications of the Prophet was his statement:

  أَصْبَحْنَا عَلَى فِطْرَةِ الْإِسْلَامِ وَعَلَى كَلِمَةِ الْإِخْلَاصِ وَعَلَى دِينِ نَبِيِّنَا مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَعَلَى مِلَّةِ أَبِينَا إِبْرَاهِيمَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ

  “We have entered the morning upon the primordial nature of Islam, upon the word of sincerity, upon the religion of our Prophet Muhammad ﷺ, and upon the religion of our father Ibrahim, upright and Muslim, and he was not of the polytheists.” (HR. Ahmad in Al-Musnad: 15363 from Abdurrahman bin Abza)

  This is reinforced by Allah Ta’ala in the Quran through His words:

  وَجَاهِدُوا فِي اللَّهِ حَقَّ جِهَادِهِ هُوَ اجْتَبَاكُمْ وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ هُوَ سَمَّاكُمُ الْمُسْلِمِينَ مِنْ قَبْلُ

  “And strive for Allah with the striving due to Him. He has chosen you and has not placed upon you in the religion any hardship. [It is] the religion of your father, Ibrahim. He [Allah] named you Muslims before....” (Al-Hajj: 78)

This is the wisdom why the Islamic Sharia is not far from the Sharia of Prophet Ibrahim of the past, particularly Hajj, Umrah, and Qurban. Wallahu a’lam.