Commentary on Tafsir al-Jalalayn: “And among his followers” means those who followed him in the original religion, “for Ibrahim,” even though a long time passed between them, which is two thousand years.

Therefore, the author said “meaning those who followed him in the original religion”, which is accepting the revelation of Allah (Mighty and Majestic) and acting upon it and calling to it. Thus, all the messengers are followers of one another, meaning they all support one another and believe in the entire revelation. And his saying “for Ibrahim, even though a long time passed between them, which is two thousand, six hundred, and forty years”—his saying that a long time passed between them is correct. There is no doubt that there were long periods between Noah (peace be upon him) and Ibrahim. However, specifying it as the author mentioned requires valid evidence, either from the Book of Allah or the Sunnah of the Messenger of Allah (peace and blessings be upon him). We do not know of any basis for this in the Qur'an or the Sunnah. If it is said that it is from what was transmitted from the Children of Israel, we neither affirm nor deny it.
“And between them were Hud and Salih”. The evidence for this is that Allah (Glorified and Exalted is He) always pairs the story of Hud with the story of Noah, and after that, the story of Salih. This indicates that these three were before Ibrahim. As for Idris, some historians mentioned that he was before Noah, but this is a very weak statement, because it has been established to us that Noah (peace be upon him) was the first messenger sent by Allah to the people of the earth. The statement that Idris was before him is weak, and in reality, it is false. Noah was the first of the messengers, and Idris appears, and Allah knows best, to be one of the prophets of the Children of Israel.
He said . The author said, “meaning he followed him at the time of his coming.” It is possible that what the author said is correct, and that “idh” (when) is connected to his saying “his followers,” meaning “and among those who followed him when he came to his Lord with a sound heart, Ibrahim.” It is also possible that “idh” is introductory, and the implied meaning of the speech is “mention when he came to his Lord with a sound heart.” This is the most correct and valid view: that it is not connected to that, and that he was among his followers at the time of the coming, and also at other times. But Allah intended by this to exalt this great description of Ibrahim (peace be upon him). He said “from shirk and other such things”. When did he come to his Lord? Is the meaning that he came to his Lord when he met Him after death, or when his people harmed him and threatened to burn him? Or do we generalize as Allah generalized? The first option is to generalize as Allah generalized and say that he came to his Lord at the time that Allah (Glorified and Exalted is He) knows, in which he came with a sound heart. The author said “from shirk and other such things”. The correct view is that soundness is broader than what the author said. He is sound from doubts and sound from desires. Being sound from doubts means there is no doubt in him in any way, but he is upon knowledge and certainty regarding what he believed in. Being sound from desires means there is no inclination in his heart contrary to what the revelation brought. This is the soundness of the heart: that it be sound from the doubts and suspicions that may arise, so that he is a true believer, and that it be sound from desires. What are desires? They are inclinations contrary to what the revelation brought. Does every heart desire what the revelation brought? No. Hearts wander to the right and to the left. Sometimes a person’s own heart wanders. At times, it is fully devoted to the revelation, loving it and applying it. And at times, it finds a decline in devotion to the revelation and a decline in applying what the revelation brought. Therefore, a person should always ask Allah (Glorified and Exalted is He) for steadfastness in the command and steadfastness of the heart... because the heart is between two fingers of the fingers of the Most Merciful, and He turns it as He wills. So a person should not be deceived by himself or be proud of his creed. He should always ask Allah for steadfastness, because the heart, as I said, is sometimes afflicted with doubts and sometimes with desires. Sometimes a person is a true believer, then Satan casts a doubt into his soul, into his heart, and he becomes blind, may Allah protect us, and goes astray. Sometimes a person is righteous and upright upon the command of Allah, then Satan casts a desire into his heart, and he goes astray and follows the desires. So the sound heart is the one that is sound from what? From doubts and desires. So if he is sound from that, he is upright upon the obedience of Allah (Glorified and Exalted is He).