Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (253)

Al-Tafsīr al-QayyimIbn al-Qayyim

the One so named. This is what led him to interpret calling upon Allah in this verse as naming Him.

What he has said is an implication of the intended meaning of supplication in the verse, not the intended meaning itself. Rather, supplication here has its familiar meaning, consistently used throughout the Quran: supplication as petition and supplication as praise. It does, however, include the sense of naming. What is intended is not mere naming devoid of worship and petition, but naming within supplication, whether in praise or petition.

Understood in this way, “call upon” may indeed include the meaning “name.” Reflect on this. The meaning is: whichever name you use for Him in your praise, supplication, and requests. And Allah knows best.

As for His statement, Most High:

“Indeed, we used to call upon Him before. He is indeed the Most Kind, the Most Merciful.” [51:28]

This is supplication as worship, which includes petitioning in hope and fear. The meaning is: we used to devote our worship sincerely to Him. It was through this that they merited His protection from the torment of the scorching Fire, not merely through petitioning, which is common to those who are saved and others alike. Everyone in the heavens and on earth asks of Allah, glorified is He. Success and salvation come only through sincere devotion in worship, not merely through asking and petitioning.

Likewise, the young men of the cave said:

“Our Lord is the Lord of the heavens and the earth. We will never call upon any god besides Him.” [18:14]

That is, we will never worship anyone other than Him.

Likewise, He says, Most High:

“Do you call upon Baal and forsake the best of creators?” [37:125]

As for His statement, Most High:

“It will be said, ‘Call upon your partners.’ They will call upon them, but they will not respond to them, and they will see the punishment. If only they had been guided!” [28:64]

This is supplication as petition. Allah, Mighty and Majestic, will rebuke and disgrace them on the Day of Resurrection by showing them that their partners do not answer their call. It does not mean, “Worship them.”

This is comparable to His statement, Most High:

“On the Day He will say, ‘Call upon those you claimed were My partners,’ they will call upon them, but they will not respond to them.” [18:52]

المسمى. فهذا الذي أوجب له أن يحمل الدعاء في هذه الآية على التسمية. وهذا الذي قاله هو من لوازم المعنى المراد بالدعاء في الآية وليس هو عين المراد بل المراد بالدعاء معناه المعهود المطرد في القرآن، وهو دعاء السؤال، ودعاء الثناء ولكنه متضمن معنى التسمية فليس المراد مجرد التسمية الخالية عن العبادة والطلب بل التسمية الواقعة في دعاء الثناء والطلب. فعلى هذا المعنى: يصح أن يكون في «تدعوا» معنى تسموا. فتأمله. والمعنى أيّا ما تسموا في ثنائكم ودعائكم وسؤالكم. والله أعلم. وأما قوله تعالى: ٥١: ٢٨ إِنَّا كُنَّا مِنْ قَبْلُ نَدْعُوهُ، إِنَّهُ هُوَ الْبَرُّ الرَّحِيمُ فهذا دعاء العبادة المتضمن للسؤال رغبة ورهبة. والمعنى: إنا كنا من قبل نخلص له العبادة. وبهذا استحقوا أن وقاهم عذاب السموم، لا بمجرد السؤال المشترك بين الناجي وغيره، فإن الله سبحانه يسأله من في السموات ومن في الأرض، والفوز والنجاة إنما هي بإخلاص العبادة لا بمجرد السؤال والطلب. وكذلك قول الفتية أصحاب الكهف: ١٨: ١٤ رَبُّنا رَبُّ السَّماواتِ وَالْأَرْضِ لَنْ نَدْعُوَا مِنْ دُونِهِ إِلهاً أي لن نعبد غيره. وكذلك قوله تعالى: ٣٧: ١٢٥ أَتَدْعُونَ بَعْلًا وَتَذَرُونَ أَحْسَنَ الْخالِقِينَ؟. وأما قوله تعالى: ٢٨: ٦٤ وَقِيلَ: ادْعُوا شُرَكاءَكُمْ. فَدَعَوْهُمْ، فَلَمْ يَسْتَجِيبُوا لَهُمْ، وَرَأَوُا الْعَذابَ لَوْ أَنَّهُمْ كانُوا يَهْتَدُونَ فهذا من دعاء المسألة، يبكتهم الله ﷿ ويخزيهم يوم القيامة بإراءتهم أن شركاءهم لا يستجيبون لدعوتهم. وليس المراد اعبدوهم. وهو نظير قوله تعالى: ١٨: ٥٢ وَيَوْمَ يَقُولُ: نادُوا شُرَكائِيَ الَّذِينَ زَعَمْتُمْ فَدَعَوْهُمْ فَلَمْ يَسْتَجِيبُوا لَهُمْ.