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wa-wahabnā lahū ʾisḥāqa wa-yaʿqūba kullan hadaynā wa-nuḥan hadaynā min qablu wa-min dhurriyyatihī dāwūda wa-sulaymāna wa-ʾayyūba wa-yūsufa wa-mūsā wa-hārūna wa-ka-dhālika najzī l-muḥsinīna
And We gave him Isaac and Jacob and guided each of them. And Noah We had guided before, and from his offspring, David and Solomon, Job, Joseph, Moses and Aaron—thus do We reward the virtuous—
— Ali Quli Qarai
Surah Al-‘An’am, Verse 84
84. "And We bestowed upon him (Abraham) (issues like) Isac and Jacob, each one We guided; and Noah We guided before; and of his seed David and Solomon, Job and Joseph, Moses and Aron (We appointed prophets), and thus do We reward the doers of good."
From this verse on, a part of favours that Allah had bestowed upon Abraham are referred to. Those favors are righteous off springs, and an eligible and fruitful family which is one of the greatest Divine merits. At first, it says:
Then, in order to show that the honor of these two Prophets does not lie only in the matter that they were the progenies of the Prophet, but they themselves had fixed the light of guidance in their hearts by their own correct thoughts and righteous deeds, it says:
Next to this meaning, in order that nobody imagines that there had not been any advocator for monotheism during the periods before Abraham, and that this matter has begun from the time of Abraham, the verse continues saying:
In fact, by pointing to the situation of Noah (as), who is one of Abraham's ancestors, and the situation of a group of the prophets, who are from among his descendents and his off springs, the Qur'an defines the high position of Abraham from the viewpoint of 'heritage and nobility', and 'the fruit' of personality. Following that, it mentions the names of several prophets who are from the seed of Abraham. At first, it says:
So, at the end of the verse, the statement of the holy verse continues as follows:
Thus, the Qur'an makes it clear that their rank and position existed as a result of their own good deeds.