Al-Tafsīr al-Qayyim - Ibn al-Qayyim - (254)

Al-Tafsīr al-QayyimIbn al-Qayyim

This explanation is also useful in considering the question of prayer: has the word been transferred from its linguistic meaning to acquire a new literal meaning in Islamic law, being applied figuratively to this act of worship because of the relationship between it and its linguistic meaning? Or does it retain its original linguistic meaning, with prescribed pillars and observances added to it?

On the explanation we have given, none of this is necessary. From the beginning of the prayer to its end, the worshipper is continually engaged in supplication—either supplication as worship and praise, or supplication as petition and request. In both cases, he is supplicating. Prayer has therefore not departed from the true meaning of supplication. Reflect on this.

Once this is understood, Allah’s statement, Most High,

“Call upon your Lord humbly and privately,”

embraces both kinds of supplication, though its apparent meaning is supplication as petition, which includes supplication as worship. This is why He commanded that it be offered privately and quietly. Al-Hasan said: “Supplication in private is seventy times better than supplication in public. The Muslims would strive earnestly in supplication, yet no voice could be heard from them; there was only a whisper between them and their Lord. That is because Allah, Most High, says, ‘Call upon your Lord humbly and privately.’ Allah also mentions a righteous servant, approving of his conduct, and says, ‘When he called upon his Lord in a quiet voice.’”

There are numerous benefits to supplicating privately.

First, it reflects greater faith, because the person supplicating knows that Allah hears his quiet supplication. He is unlike someone who says, “Allah hears us if we speak aloud, but does not hear us if we speak quietly.”

Second, it shows greater courtesy and reverence. Kings are not addressed or petitioned with raised voices. Rather, voices are lowered in their presence, and speech is softened so that they can just hear it. They detest anyone who raises his voice before them. To Allah belongs the highest description.

Since our Lord hears quiet supplication, proper courtesy in His presence calls for nothing less than lowering one’s voice when supplicating.

وهذا التقرير نافع في مسألة الصلاة، وأنها: هل نقلت عن مسماها في اللغة، فصارت حقيقة شرعية منقولة استعملت في هذه العبادة مجازا، للعلاقة بينها وبين المسمي اللغوي، أو هي باقية على الوضع اللغوي وضم إليها أركان وشرائع؟. وعلى ما قررناه: لا حاجة إلى شيء من ذلك. فإن المصلي من أول صلاته إلى آخرها لا ينفك عن دعاء، إما دعاء عبادة وثناء، أو دعاء طلب ومسألة، وهو في الحالين داع. فما خرجت الصلاة عن حقيقة الدعاء، فتأمله إذا عرفت هذا. فقوله تعالى: ادْعُوا رَبَّكُمْ تَضَرُّعاً وَخُفْيَةً يتناول نوعي الدعاء ولكنه ظاهر في دعاء المسألة متضمن دعاء العبادة. ولهذا أمر بإخفائه وإسراره قال الحسن: بين دعوة السر ودعوة العلانية سبعون ضعفا. ولقد كان المسلمون يجتهدون في الدعاء، وما يسمع لهم صوت، إن كان إلا همسا بينهم وبين ربهم. وذلك أن الله تعالى يقول: ادْعُوا رَبَّكُمْ تَضَرُّعاً وَخُفْيَةً وأن الله ذكر عبدا صالحا ورضي بفعله، وقال: إِذْ نادى رَبَّهُ نِداءً خَفِيًّا. وفي إخفاء الدعاء فوائد عديدة. أحدها: أنه أعظم إيمانا، لأن صاحبه يعلم أن الله يسمع دعاءه الخفي. وليس كالذي قال: إن الله يسمع إن جهرنا، ولا يسمع إن أخفينا وثانيها: أنه أعظم في الأدب والتعظيم. ولهذا لا تخاطب الملوك ولا تسأل برفع الأصوات، وإنما تخفض عندهم الأصوات، ويخف عندهم الكلام بمقدار ما يسمعونه ومن رفع صوته لديهم مقتوه، ولله المثل الأعلى. فإذا كان ربنا يسمع الدعاء الخفي فلا يليق بالأدب بين يديه إلا خفض الصوت به.