A SOLITARY NARRATION DOES NOT ESTABLISH THAT AZAR WAS THE FATHER OF IBRAHIM (ع)

The following narration challenges the belief that the ancestors of the prophets could not have been disbelievers and also raises an objection regarding Prophet Abraham (peace be upon him).

The narration is recorded in Al-Kafi, which Al-Majlisi has graded as ḥasan (reliable) (26/548) [1]:

عَلِيُّ بنُ إِبرَاهِيمَ، عَن أَبِيهِ، عَنِ ابنِ أَبِي عُمَيرٍ، عَن هِشَامِ بنِ سَالِمٍ، عَن أَبِي أَيُّوبَ الخَزَّازِ، عَن أَبِي بَصِيرٍ، عَن أَبِي عَبدِ اللَّهِ(عليه السلام): أَنَّ آزَرَ أَبَا إِبرَاهِيمَ(عليه السلام) كَانَ مُنَجِّماً لِنُمرُودَ، وَلَم يَكُن يَصدُرُ إلاّ عَن أَمرِهِ، فَنَظَرَ لَيلَةً فِي النُّجُومِ فَأَصبَحَ وَهُوَ يَقُولُ لِنُمرُودَ: لَقَد رَأَيتُ عَجَباً.

قَالَ: وَمَا هُوَ؟

قَالَ: رَأَيتُ مَولُوداً يُولَدُ فِي أَرضِنَا يَكُونُ هَلاكُنَا عَلَى يَدَيهِ، وَلا يَلبَثُ إلاّ قَلِيلاً حَتَّى يُحمَلَ بِهِ، قَالَ: فَتَعَجَّبَ مِن ذَلِكَ وَقَالَ: هَل حَمَلَت بِهِ النِّسَاءُ؟

قَالَ: لا.

قَالَ: فَحَجَبَ النِّسَاءَ عَنِ الرِّجَالِ فَلَم يَدَعِ امرَأَةً إلاّ جَعَلَهَا فِي المَدِينَةِ لا يُخلَصُ إِلَيهَا، وَوَقَعَ آزَرُ بِأَهلِهِ، فَعَلِقَت بِإِبرَاهِيمَ(عليه السلام)، فَظَنَّ أَنَّهُ صَاحِبُهُ، فَأَرسَلَ إِلَى نِسَاءٍ مِنَ القَوَابِلِ فِي ذَلِكَ الزَّمَانِ لا يَكُونُ فِي الرَّحِمِ شَيءٌ إلاّ عَلِمنَ بِهِ، فَنَظَرنَ، فَأَلزَمَ اللَّهُ عَزَّ وَجَلَّ مَا فِي الرَّحِمِ (إِلَى) الظَّهرِ، فَقُلنَ مَا نَرَى فِي بَطنِهَا شَيئاً، وَكَانَ فِيمَا أُوتِيَ مِنَ العِلمِ أَنَّهُ سَيُحرَقُ بِالنَّارِ، وَلَم يُؤتَ عِلمَ أَنَّ اللَّهَ تَعَالَى سَيُنجِيهِ.
قَالَ: فَلَمَّا وَضَعَت أُمُّ إِبرَاهِيمَ أَرَادَ آزَرُ أَن يَذهَبَ بِهِ إِلَى نُمرُودَ لِيَقتُلَهُ، فَقَالَت لَهُ امرَأَتُهُ: لا تَذهَب بِابنِكَ إِلَى نُمرُودَ فَيَقتُلَهُ، دَعنِي أَذهَب بِهِ إِلَى بَعضِ الغِيرَانِ أَجعَلهُ فِيهِ حَتَّى يَأتِيَ عَلَيهِ أَجَلُهُ، وَلا تَكُونَ أَنتَ الَّذِي تَقتُلُ ابنَكَ.
فَقَالَ لَهَا: فَامضِي بِهِ.

قَالَ: فَذَهَبَت بِهِ إِلَى غَارٍ، ثُمَّ أَرضَعَتهُ، ثُمَّ جَعَلَت عَلَى بَابِ الغَارِ صَخرَةً، ثُمَّ انصَرَفَت عَنهُ.

قَالَ: فَجَعَلَ اللَّهُ عَزَّ وَجَلَّ رِزقَهُ فِي إِبهَامِهِ، فَجَعَلَ يَمَصُّهَا فَيَشخُبُ لَبَنُهَا، وَجَعَلَ يَشِبُّ فِي اليَومِ كَمَا يَشِبُّ غَيرُهُ فِي الجُمعَةِ، وَيَشِبُّ فِي الجُمعَةِ كَمَا يَشِبُّ غَيرُهُ فِي الشَّهرِ، وَيَشِبُّ فِي الشَّهرِ كَمَا يَشِبُّ غَيرُهُ فِي السَّنَةِ، فَمَكَثَ مَا شَاءَ اللَّهُ أَن يَمكُثَ.

ثُمَّ إِنَّ أُمَّهُ قَالَت لأَبِيهِ: لَو أَذِنتَ لِي حَتَّى أَذهَبَ إِلَى ذَلِكَ الصَّبِيِّ فَعَلتُ.

قَالَ: فَافعَلِي.

فَذَهَبَت فَإِذَا هِيَ بِإِبرَاهِيمَ(عليه السلام)، وَإِذَا عَينَاهُ تَزهَرَانِ كَأَنَّهُمَا سِرَاجَانِ، قَالَ: فَأَخَذَتهُ فَضَمَّتهُ إِلَى صَدرِهَا، وَأَرضَعَتهُ، ثُمَّ انصَرَفَت عَنهُ فَسَأَلَهَا آزَرُ عَنهُ، فَقَالَت: قَد وَارَيتُهُ فِي التُّرَابِ، فَمَكَثَت تَفعَلُ فَتَخرُجُ فِي الحَاجَةِ وَتَذهَبُ إِلَى إِبرَاهِيمَ(عليه السلام) فَتَضُمُّهُ إِلَيهَا وَتُرضِعُهُ، ثُمَّ تَنصَرِفُ، فَلَمَّا تَحَرَّكَ أَتَتهُ كَمَا كَانَت تَأتِيهِ، فَصَنَعَت بِهِ كَمَا كَانَت تَصنَعُ، فَلَمَّا أَرَادَتِ الانصِرَافَ أَخَذَ بِثَوبِهَا. فَقَالَت لَهُ: مَا لَكَ؟
فَقَالَ لَهَا: اذهَبِي بِي مَعَكِ.

فَقَالَت لَهُ: حَتَّى أَستَأمِرَ أَبَاكَ.

قَالَ: فَأَتَت أُمُّ إِبرَاهِيمَ(عليه السلام) آزَرَ فَأَعلَمَتهُ القِصَّةَ.

فَقَالَ لَهَا ائتِينِي بِهِ فَأَقعِدِيهِ عَلَى الطَّرِيقِ، فَإِذَا مَرَّ بِهِ إِخوَتُهُ دَخَلَ مَعَهُم وَلا يُعرَفُ، قَالَ: وَكَانَ إِخوَةُ إِبرَاهِيمَ(عليه السلام) يَعمَلُونَ الأَصنَامَ وَيَذهَبُونَ بِهَا إِلَى الأَسوَاقِ وَيَبِيعُونَهَا، قَالَ: فَذَهَبَت إِلَيهِ فَجَاءَت بِهِ حَتَّى أَقعَدَتهُ عَلَى الطَّرِيقِ، وَمَرَّ إِخوَتُهُ فَدَخَلَ مَعَهُم، فَلَمَّا رَآهُ أَبُوهُ وَقَعَت عَلَيهِ المَحَبَّةُ مِنهُ، فَمَكَثَ مَا شَاءَ اللَّهُ.

قَالَ: فَبَينَمَا إِخوَتُهُ يَعمَلُونَ يَوماً مِنَ الأَيَّامِ الأَصنَامَ إِذَا أَخَذَ إِبرَاهِيمُ(عليه السلام) القَدُومَ، وَأَخَذَ خَشَبَةً فَنَجَرَ مِنهَا صَنَماً لَم يَرَوا قَطُّ مِثلَهُ. فَقَالَ آزَرُ (لأُمِّهِ): إِنِّي لأَرجُو أَن نُصِيبَ خَيراً بِبَرَكَةِ ابنِكِ هَذَا. قَالَ: فَبَينَمَا هُم كَذَلِكَ إِذَا أَخَذَ إِبرَاهِيمُ القَدُومَ فَكَسَرَ الصَّنَمَ الَّذِي عَمِلَهُ، فَفَزِعَ أَبُوهُ مِن ذَلِكَ فَزَعاً شَدِيداً، فَقَالَ لَهُ: أَيَّ شَيءٍ عَمِلتَ؟

فَقَالَ لَهُ إِبرَاهِيمُ(عليه السلام): وَمَا تَصنَعُونَ بِهِ؟

فَقَالَ آزَرُ: نَعبُدُهُ.

فَقَالَ لَهُ إِبرَاهِيمُ(عليه السلام): أَتَعبُدُونَ ما تَنحِتُونَ؟

فَقَالَ آزَرُ لأُمِّهِ: هَذَا الَّذِي يَكُونُ ذَهَابُ مُلكِنَا عَلَى يَدَيهِ

"‘Alī ibn Ibrāhīm narrated from his father, from Ibn Abī ‘Umayr, from Hishām ibn Sālim, from Abū Ayyūb al-Khazzāz, from Abū Baṣīr, who reported from Abū ‘Abdillāh (peace be upon him):

Azar, the father of Abraham (peace be upon him), was an astrologer for Nimrod and would act only according to his orders. One night, he observed the stars and was astonished by what he saw.

Nimrod asked him, ‘What did you see?’

He replied, ‘I saw something extraordinary. A child will be born in our land who will bring about our downfall. It will not be long before he is conceived.’

Nimrod, surprised, asked, ‘Have any women conceived him yet?’

Azar answered, ‘No.’

So Nimrod ordered that women be isolated from men, ensuring that no woman would be accessible. However, Azar had relations with his wife, and she conceived Abraham (peace be upon him). Azar thought he was the child foretold by the stars. He then summoned women skilled in examining pregnancies, but Allah, the Almighty, concealed the fetus in her womb. The women examined her and reported that she was not carrying a child.

Azar, however, was certain that the destined child would eventually be burned in fire but was unaware that Allah would save him.

When Abraham’s mother gave birth, Azar intended to take him to Nimrod to be killed. His wife pleaded, ‘Do not take your son to Nimrod, or he will kill him. Let me take him to a cave and leave him there until his time comes, so you will not be the one responsible for his death.’

Azar agreed, and she took the infant to a cave, nursed him, then covered the entrance with a rock and left. Allah placed his sustenance in his thumb, from which milk would flow whenever he sucked on it. He grew at an accelerated rate—what would normally take a week, he achieved in a day; what took a month, he grew in a week; and what took a year, he grew in a month.

After some time, his mother asked Azar for permission to visit the child. Upon seeing him, she found that his eyes shone like lamps. She held him, nursed him, and then returned. Azar inquired about him, and she said, ‘I buried him in the ground.’ She continued this practice—going out on errands and secretly visiting Abraham, nursing him, and then leaving.

One day, when Abraham began to move, she visited him as usual. As she was about to leave, he grabbed her garment and said, ‘Take me with you.’

She replied, ‘I must first seek your father’s permission.’

She went to Azar and informed him of the situation. Azar agreed and said, ‘Bring him to me and seat him by the road. If he blends in with his brothers when they pass by, no one will notice him.’

Abraham’s brothers were idol-makers who would sell idols in the marketplace. His mother followed Azar’s instructions, and when his brothers passed by, he joined them.

When Azar saw Abraham, he felt great affection for him, and he remained with them.

One day, while his brothers were working on idols, Abraham took an axe, carved a wooden idol, and crafted an image unlike anything they had ever seen before.

Azar, seeing this, said to his wife, ‘I hope we receive great blessings from your son.’

However, as they were talking, Abraham suddenly took the axe and shattered the idol he had just made. Azar was shocked and asked him, ‘What have you done?’

Abraham replied, ‘What do you do with these?’

Azar said, ‘We worship them.’

Abraham said, ‘Do you worship what you carve with your own hands?’

Azar then turned to his wife and said, ‘This is the one who will bring about the downfall of our kingdom!’” [2]

I say: "Azar had relations with his wife, and she conceived Abraham (peace be upon him)."—Was Azar truly Abraham’s father?

This narration casts doubt upon Abraham (peace be upon him)!

"When Abraham (peace be upon him) took an axe, took a piece of wood, and carved an idol unlike anything they had ever seen before."

O Imami scholars! A prophet crafting an idol with his own hands—one unlike anything ever seen before? Fear Allah!

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Question

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Peace, mercy, and blessings of Allah be upon you,

We assert that the aforementioned claim that Āzar (آزر) was the father of the Prophet of Allah, Ibrahim (peace be upon him), cannot be accepted. If it can be interpreted as an instance of taqiyya (dissimulation), then so be it; otherwise, it should be returned to its source [Meaning: It should be rejected].

This position is based on the following reasons:

Firstly

This claim contradicts the consensus of the Shi'ite sect, which maintains that the ancestors of the Prophet (peace and blessings be upon him and his family) were all monotheists, with not a single polytheist among them. Since Ibrahim (peace be upon him) is the forefather of the Prophet (peace and blessings be upon him and his family), Āzar (آزر) would also be considered his ancestor.

This belief is supported by a widely transmitted tradition found in both Sunni and Shia sources, in which the Prophet (peace and blessings be upon him and his family) stated:

لم يزل ينقلني الله من أصلاب الطاهرين إلى أرحام المطهّرات، حتى أخرجني في عالمكم هذا، لم يدنّسني بدنس الجاهلية

"Allah continuously transferred me through the loins of the pure and the wombs of the purified until He brought me forth into your world. He did not taint me with the impurity of ignorance." [3] [4]

[In addition to this, the narration provided by the questioner is weak according to the well-known opinion, as stated by ʿAllāmah al-Majlisī, and not Ḥasan, as presented in footnote 1 under the title "References"]

Secondly

Historical sources do not record that the father of Ibrahim (peace be upon him) was named Āzar (آزر). Rather, history states that his father's name was Tāriḥ (تارخ), as also mentioned in both the Old and New Testaments.

Those who assert that Āzar (آزر) was the father of Ibrahim (peace be upon him) rely on interpretations that cannot be accepted. Among their arguments is the claim that the father’s name was Tāriḥ, while Āzar (آزر) was merely a title—an assertion unsupported by historical records. Others suggest that Āzar (آزر) was the name of an idol worshipped by Ibrahim’s father, but this interpretation contradicts the apparent meaning of the Qur’anic verse, which explicitly states that his father was named Āzar (آزر). To uphold this view, one would have to assume the omission of a word or phrase, which is contrary to the verse’s plain meaning.

Furthermore, in his Tafsīr, At-Tabari cites Mujāhid as saying:

لم يكن آزر والد إبراهيم

"Āzar was not the father of Ibrahim." [5]

This interpretation is also confirmed by al-Ālūsī in his exegesis, where he reports the views of numerous scholars from non-Shi'a schools of thought. [6]

Thirdly

This claim contradicts the apparent meaning of the Holy Qur’an. Allah, Exalted be He, states in Surah al-Tawbah:

مَا كَانَ لِلنَّبِيِّ وَالَّذِينَ آمَنُوا أَن يَستَغفِرُوا لِلمُشرِكِينَ وَلَو كَانُوا أُولِي قُربَى مِن بَعدِ مَا تَبَيَّنَ لَهُم أَنَّهُم أَصحَابُ الجَحِيمِ * وَمَا كَانَ استِغفَارُ إِبرَاهِيمَ لأبِيهِ إِلاَّ عَن مَّوعِدَةٍ وَعَدَهَا إِيَّاهُ فَلَمَّا تَبَيَّنَ لَهُ أَنَّهُ عَدُوٌّ لِلّهِ تَبَرَّأَ مِنهُ

"It is not for the Prophet and those who believe to seek forgiveness for the polytheists, even if they are close relatives, after it has become clear to them that they are the companions of Hell. The request for forgiveness by Ibrahim for his father was only due to a promise he had made to him. But when it became clear to him that he was an enemy of Allah, he disassociated himself from him." (Surah al-Tawbah: 113–114)

Ibrahim (peace be upon him) had promised Āzar (آزر) that he would seek forgiveness for him—"I shall seek forgiveness for you from my Lord" (Surah Maryam: 47)—in the hope that he would renounce idol worship. However, when he saw that Āzar (آزر) was persistent in his idolatry and obstinacy, he abandoned seeking forgiveness for him. The verse makes it clear that once Ibrahim despaired of Āzar (آزر), he no longer sought forgiveness for him, as it was no longer appropriate to do so. The surrounding context indicates that these events occurred when Ibrahim was a young man residing in Babylon, actively opposing idol worship.

However, other Qur’anic verses suggest that later in his life, after completing the construction of the Kaaba, Ibrahim sought forgiveness for his father.

Notably, these verses use the word wālid (والد), which explicitly denotes direct parenthood, rather than ab (أب), which can have a broader meaning. Ibrahim (peace be upon him) states:

الحَمدُ لِلّهِ الَّذِي وَهَبَ لِي عَلَى الكِبَرِ إِسمَاعِيلَ وَإِسحَاقَ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاء رَبِّ اجعَلنِي مُقِيمَ الصَّلاَةِ وَمِن ذُرِّيَّتِي رَبَّنَا وَتَقَبَّل دُعَاء رَبَّنَا اغفِر لِي وَلِوَالِدَيَّ وَلِلمُؤمِنِينَ يَومَ يَقُومُ الحِسَابُ

"Praise be to Allah, who has granted me Ishmael and Isaac in my old age. Indeed, my Lord hears all prayers. My Lord, make me steadfast in prayer, and also my descendants. Our Lord, accept my supplication. Our Lord, forgive me, my parents (wālidiyya), and the believers on the Day of Judgment." (Surah Ibrahim: 39–41)

When we consider this verse alongside the verse in Surah al-Tawbah, which forbids seeking forgiveness for polytheists and specifies that Ibrahim only sought forgiveness for Āzar (آزر) for a limited time and with a sacred intention, it becomes evident that ab; father (أب) in the earlier verse does not necessarily mean biological father, but rather may refer to an uncle, maternal grandfather, or something else.

In other words, the term wālid explicitly signifies direct fatherhood, whereas ab; father (أب) does not necessarily do so. The Qur’an itself uses ab; father (أب) to mean uncle, as seen in Surah al-Baqarah:

قَالُوا نَعبُدُ إِلَـهَكَ وَإِلَـهَ آبَائِكَ إِبرَاهِيمَ وَإِسمَاعِيلَ وَإِسحَاقَ إِلَهاً وَاحِداً

"They said: ‘We worship your God and the God of your fathers (ābāʾika), Ibrahim, Ishmael, and Isaac—one God alone.’" (Surah al-Baqarah: 133)

Here, the pronoun 'they said' refers to the sons of Ya'qub, and Isma'il was the uncle of Ya'qub, not his biological father.

Conclusion

Based on this, we reject the claim that Āzar (آزر) was the biological father of Ibrahim (peace be upon him), as it contradicts the Qur’an—a methodology taught to us by the Imams (peace be upon them) in such matters. [7]

May you remain under the care of Allah.

References

[1] The Shi'ite Scholar Allamah Al-Majlisi did not say that the narration is hasan [good]. Rather, he said the following about the chain of the narration:

الحديث السابع والخمسون والخمسمائة : ضعيف على الأشهر.

"Hadith 557: Weak according to the more famous opinion."

[Mir'at Al-ʿUqūl fi Sharh Akhbar Āl al-Rasul Al-ʿAllamah al-Majlisi Volume: 26, Page 547]

[2] Al-Kafi, Shaykh Al-Kulayni, Volume 8, Book 1, Chapter 557, "Astronomer for Nimrod," Ḥadīth No. 1.

[3] The Sunni Scholar Fakhr Ad-Din Ar-Razi has said:

وَأَمَّا الْخَبَرُفَقَوْلُهُ عَلَيْهِ السَّلَامُ: «لَمْ أَزَلْ أُنْقَلُ مِنْ أَصْلَابِ الطَّاهِرَيْنِ إِلَى أَرْحَامِ الطَّاهِرَاتِ» وَكُلُّ مَنْ كَانَ كَافِرًا فَهُوَ نَجَسٌ لِقَوْلِهِ تَعَالَى: إِنَّمَا الْمُشْرِكُونَ نَجَسٌ [التَّوْبَةِ: ٢٨] قَالُوا: فَإِنْ تَمَسَّكْتُمْ عَلَى فَسَادِ هَذَا الْمَذْهَبِ بِقَوْلِهِ تَعَالَى: وَإِذْ قالَ إِبْراهِيمُ لِأَبِيهِ آزَرَ [الْأَنْعَامِ: ٧٤] قُلْنَا الْجَوَابُ: عَنْهُ أَنَّ لَفْظَ الْأَبِ قَدْ يُطْلَقُ عَلَى الْعَمِّ كَمَا قَالَ أَبْنَاءُ يَعْقُوبَ لَهُ: نَعْبُدُ إِلهَكَ وَإِلهَ آبائِكَ إِبْراهِيمَ وَإِسْماعِيلَ وَإِسْحاقَ [الْبَقَرَةِ: ١٣٣] فَسَمَّوْا إِسْمَاعِيلَ أَبًا لَهُ مَعَ أَنَّهُ كَانَ عَمًّا لَهُ

"As for the report, his (peace be upon him) statement: "I was continuously transferred from the loins of the pure to the wombs of the purified." And since every disbeliever is considered impure, as Allah the Exalted says: "Indeed, the polytheists are impure." (Surah At-Tawbah: 28) They said: If you insist on adhering to the corruption of this belief based on the verse: "And [mention] when Abraham said to his father, Azar..." (Surah Al-An’am: 74) Our response is that the term father (ab) can also be used to refer to an uncle, as in the case where the sons of Jacob said to him: "We will worship your God and the God of your fathers, Abraham, Ishmael, and Isaac." (Surah Al-Baqarah: 133) Here, they referred to Ishmael as a father, despite the fact that he was actually their uncle."

[Tafsir Al-Kabir, Fakhr Ad-Din Ar-Razi, Volume 24, Page 537]

[4] The Shi'ite Scholar Allamah Baqir Al-Majlisi has said:

قال أمين الدين الطبرسي رحمه الله ; في مجمع البيان : قال أصحابنا : إن آزركان جد إبراهيم عليه السلام لامه ، أو كان عمه من حيث صح عندهم أن آباء النبي صلى الله عليه وآله إلى آدم كلهم كانوا موحدين ، وأجمعت الطائفة على ذلك ، ورووا عن النبي صلى الله عليه وآله أنه قال : لم يزل ينقلني الله من أصلاب الطاهرين إلى أرحام المطهرات ، حتى أخرجني في عالمكم هذا ، لم يدنسني بدنس الجاهلية.

"Amin al-Din al-Tabarsi, may Allah have mercy on him, stated in Majma‘ al-Bayan: "Our scholars have asserted that Azar was either the maternal grandfather of Prophet Ibrahim (peace be upon him) or his paternal uncle, as they have been deemed it authentic that all the ancestors of the Prophet Muhammad (peace and blessings be upon him and his family), tracing back to Adam, were monotheists. This view is unanimously upheld by the Shi‘a sect, who have transmitted a narration from the Prophet (peace and blessings be upon him and his family) in which he stated: ‘Allah continually transferred me from the loins of pure men to the wombs of purified women, until He brought me forth into this world. He did not allow me to be tainted by the impurities of the Age of Ignorance.’"

[Bihar al-Anwar, Muhammad Baqir al-Majlisi, Volume 15, Page 117]

[5] Tafsir At-Tabari, Abu Ja'far bin Jarir At-Tabari, Volume 11, Page 466

[6] An example of what the Salafi Scholar Al-Alusi has mentioned is the following:

والذي عول عليه الجم الغفير من أهل السنة أن آزر لم يكن والد إبراهيم عليه السلام وادعوا أنه ليس في آباء النبي صلّى الله عليه وسلّم كافر أصلا لقوله عليه الصلاة والسلام: «لم أزل أنقل من أصلاب الطاهرين إلى أرحام الطاهرات والمشركون نجس»

"The majority of Sunni scholars have relied on the view that Azar was not the father of Ibrahim (peace be upon him), and they argue that there was no disbeliever among the ancestors of the Prophet (peace be upon him) at all, based on his [the Prophet's] saying: "I was continuously transferred from the loins of the pure ones into the wombs of the pure ones, and polytheists are impure."

[Tafsir Al-Alusi, Shihab Ad-Din Al-Alusi, Volume 4, Page 184]

[7] The Shi'a Scholar Sayyid Hashim Al-Bahrani has transmitted the following narration whose chain is reliable according to the standards of Ali bin Ibrahim Al-Qummi [as he deems the narrators in his Tafsir as trustworthy narrators]:

عَلِيُّ بْنُ إِبْرَاهِيمَ،قَالَ:حَدَّثَنِي مُحَمَّدُ بْنُ الْوَلِيدِ،عَنْ مُحَمَّدِ بْنِ الْفُرَاتِ،عَنْ أَبِي جَعْفَرٍ(عَلَيْهِ السَّلاَمُ)، قَالَ: اَلَّذِي يَرٰاكَ حِينَ تَقُومُ فِي النُّبُوَّةِ وَ تَقَلُّبَكَ فِي السّٰاجِدِينَ -قَالَ-فِي أَصْلاَبِ النَّبِيِّينَ».

Ali ibn Ibrahim reported, saying: Muhammad bin al-Walid narrated to me, from Muhammad bin al-Furat, from Abu Ja'far (peace be upon him), who said:

"He Who sees you when you rise regarding the prophethood, and your movements among those who prostrate"—meaning, in the loins of the prophets.

[Al-Burhan fi Tafsir al-Quran, Sayyid Hashim Al-Bahraini, Volume 4, Page 191]

The original text in Arabic can be found here

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