As-salaamu 3laikum, My question is about the tafseer of Sura Al-'An'am 74-83. I have heard two different explanations of this. The first is that Ibrahim 3laihi salaam knew the truth but went through this process deliberately as a form of dawah to the polytheists. The second is that he was searching for the truth himself. Which is the correct opinion? Is it not true that all the prophets had the correct belief in Allah even before they were called to be prophets, and is there daleel for this. Jazaak Allahu khair

All perfect praise be to Allah, The Lord of the Worlds. I testify that there is none worthy of worship except Allah, and that Muhammad is His slave and Messenger.

The issue is a matter of difference of opinion. The reliable opinion is that he was not doubting. Ibn Katheer said in his Tafseer (interpretation of the Quran): “The scholars have disagreed about this context: is it a context of contemplation or debate. Ibn Jareer narrated from ‘Ali ibn Abi Talhah, from Ibn Abbaas what means that it is a context of contemplation; this is the view chosen by Ibn Jareer, providing as evidence the saying of Allaah (which means): {“Unless my Lord guides me, I will surely be among the people gone astray.”} [Quran 6:77] ... The truth is that Ibraaheem (Abraham) was in this context debating with his people, clarifying to them the falsehood of their practice of worshipping idols.”

Ibn Hajar said: “He [Ibraheem] said so in an interrogative manner which was intended to reprimand. It was also said that he said so in order to protest against his people, warning them that things that change are not befitting to be gods; this is the view of most scholars - that he said so to rebuke or ridicule his people; and this is the reliable opinion.” [Fat-h Al-Bari]

Siddeeq Hasan Al-Qanoogi said: “Moreover, the interpretation of this verse is disputed. It was said that he wanted to establish evidence against his people, as a narrator of the falsehood of their beliefs in order to compel them. It was also said that ["This is my Lord"] means, 'Is this my Lord? I deny that such a thing is Lord.' This is equivalent to the saying of Allaah (which means): {…so if you die, they would be eternal.} [Quran 21:34], i.e. 'would they be eternal?' It was also said that it means: 'And you say, 'This is my Lord', so Ibraaheem left the reporting verb, 'say', unpronounced. It was also said that the intended meaning is: 'This is evidence of my Lord', with the omission of the phrase 'evidence of'.” [Tafseer Fat-h Al-Bayaan]

It is true that all the Prophets had correct belief in Allaah even before they were made prophets. Imaam Al-Qurtubi quoted Al-Qaadhi 'Iyaadh   as saying: "The correct opinion is that before their prophetic missions, the Prophets were kept safe from ignorance of Allaah and His Attributes and having doubts concerning this. Historical accounts and narratives support the fact that the Prophets were free from this shortcoming since their births. Rather, they were brought up not only upon Tawheed (the Oneness of Allaah)  and faith but also amidst the shining glooms of knowledge and the fragrances of happiness. Whoever reads their biographies from childhood to prophetic mission would realize that, as is known about Moosa (Moses), ‘Eesa (Jesus), Yahya (John), Sulaymaan (Solomon) and others, may Allaah exalt their mention; Allaah says (what means): {And We gave him judgment [while yet] a boy.} [Quran 19:12] ; the scholars of Tafseer said that Yahya was given the knowledge of the Book of Allaah while he was still a boy. Ma'amar said that he was two or three years of age, and the children asked him: 'Why do you not play (with us)?' He replied: 'Was I created to play?' He (Al-Qurtubi) goes on to say that 'Iyaadh said: "None of the historians or traditionists have reported that someone was chosen as a prophet while he was known for unbelief or idolatry [before prophethood]. The evidence for this is the historical accounts. Some of them cited as evidence the fact that the hearts have an aversion to those who are known to be like that." Al-Qaadhi said: "And I say that Quraysh accused the Prophet with every lie, and the disbelievers of the past nations discredited their Prophets with every possible lie, as Allaah states in the Quran or as the narrators have reported to us; but we have not found that those people discredited their Prophets for rejecting their gods by condemning them for abandoning what they previously used to agree with them in. If this was the case, they would have been quick to remind them of this and they would have condemned them for abandoning what they used to worship before and for abandoning their gods and what their forefathers used to worship. Since the disbelievers did not mention this to the Prophets, then this is evidence that they have nothing to say about it [as the Prophets did not worship idols before they were made prophets]. If this had happened, this would have been reported to us and they would not have kept silent about it, just as they (the pagans, hypocrites and the Jews at the time of the Prophet ) did not keep silent about the change of the Qiblah as they said (what means): {“What has turned them away from their Qiblah.} [Quran 2: 142] …”

Allaah Knows best.