Al-A'raf: Verses 55-56: Call upon your Lord humbly...

After Allah (Exalted is He) mentioned the proofs indicating the perfection of His Power, Wisdom, and Mercy, and upon the completion of the obligation concerning the attainment of self-knowledge and true sciences, He followed it by mentioning the actions appropriate to that knowledge, which is engaging in supplication and humility. Indeed, supplication is the essence of worship. Thus, He said: {Call upon your Lord humbly and secretly} (7:55).

In this verse, there are several issues:

Issue 1: The Meaning of "Call upon your Lord"

There are two opinions regarding the meaning of {Call upon your Lord}:

1. Some said it means: "Worship Him."
2. Others said it means: Supplication (Du'a).

Those who hold the first opinion argue that supplication is a form of worship because it is seeking good from Allah, done for the sake of drawing near to Him and seeking reward. This is supported by the subsequent verse: {and call upon Him in fear and hope} (7:56), and the conjunction (the 'and') implies that the two connected items should be distinct in meaning.

The second opinion (that it means supplication) is more apparent because supplication has a distinct meaning from general worship.

If we accept that it means supplication, people have differed regarding its validity:

Arguments against the validity of Supplication:

1. Regarding the desired outcome: If the outcome of the supplication is already known to occur (in Allah's decree), then it is necessarily decreed, and seeking it is pointless. If it is known not to occur, seeking it is also pointless.
2. Regarding Allah's Will: If Allah willed its occurrence eternally, it will happen whether one supplicates or not. If He willed its non-occurrence eternally, it cannot happen, so supplication is useless. If one posits that Allah did not will its existence or non-existence eternally, but then willed it upon the servant's supplication, this implies a change in Allah's essence and attributes, which is impossible. The servant's act of supplication would become the cause for a new attribute arising in Allah's essence, implying the servant controls and changes Allah's attributes, which is impossible.
3. Regarding Wisdom/Interest (Maslaha): If the wisdom and interest necessitate granting the request, Allah grants it without the supplication, as He is not stingy. If wisdom necessitates withholding it, He withholds it whether the servant supplicates or not.
4. Supplication vs. Command: Supplication is not the same as commanding. The only difference is the rank of the parties involved (the supplicant is lower, the commander is higher). A servant commanding Allah is bad manners.
5. Implying Guidance: Supplication resembles the servant attempting to guide his Lord to the most appropriate action, which is bad manners. Alternatively, it implies alerting Allah to something He was unaware of, which is disbelief (Kufr). Or, it suggests Allah has fallen short in His benevolence, and the servant is urging Him toward it, which is ignorance.
6. Displeasure with Decree: Engaging in supplication suggests dissatisfaction with the divine decree. If one were truly content with the decree, they would cease asking for specific things and accept what has been decreed. Rejecting contentment with the decree is a reprehensible act.
7. Unforeseen Consequences: Often, what a servant thinks is beneficial turns out to cause great harm when it materializes. Therefore, asking for a specific thing is not permissible; rather, one should ask for what is truly beneficial, which Allah provides whether asked for specifically or not. Thus, supplication has no benefit.
8. Distraction from Higher States: Supplication is the heart turning to request something specific from Allah. This focus prevents the heart from being fully immersed in knowing Allah, loving Him, and worshipping Him—which are high stations. Anything that prevents attainment of high stations is blameworthy.
9. Hadith Evidence: It is narrated that the Prophet (PBUH) related from Allah: "Whoever is occupied by My remembrance (Dhikr) away from asking Me (Mas'alati), I will give him better than what I give to those who ask." This suggests that abandoning supplication is preferable.
10. Etiquette with the Knowing Lord: Since Allah encompasses the servant's needs, if the servant knows his Lord is aware of his need and remains silent, this is more fitting in terms of etiquette and glorifying the Master than detailing the need and asking for its removal. This is exemplified by Abraham (PBUH) when placed in the catapult to be thrown into the fire; when Gabriel asked him to call upon his Lord, Abraham replied, "My asking is sufficient in His knowledge of my state."

Refutation of the Arguments Against Supplication:

These arguments against supplication are flawed because supplication is a form of worship. The same objections raised against supplication can be raised against all acts of worship:

• If a person is eternally destined for happiness (Sa'eed) in Allah's knowledge, why perform acts of obedience?
• If he is eternally destined for misery (Shaqiyy), why perform them?
• Similarly, why eat bread or drink water? If he is eternally known to be full, he doesn't need food; if eternally hungry, food is useless.

Just as this reasoning is false regarding eating, it is false regarding supplication.

The True Benefit of Supplication: Supplication serves to make the servant realize the humility of servitude (Dhull al-'Ubudiyyah) and the majesty of Lordship (Izzat al-Rububiyyah). This is the highest and noblest purpose of all acts of worship.

The supplicant only engages in Du'a when he recognizes his need for the requested thing and his inability to attain it, and when he knows his Lord hears his call, knows his need, is capable of fulfilling it, and is merciful, compelling His mercy to remove the need. Thus, the servant must know himself as characterized by need and inability, and Allah as characterized by perfect knowledge, power, and mercy. Since supplication encompasses these two stations (servitude and Lordship), it is the greatest form of worship.

Allah's statement {Call upon your Lord humbly and secretly} points to this meaning, as humility (Tadarru') only arises from the deficient being in the presence of the Perfect One. A servant will not humble himself unless he believes in his own deficiency and the perfection of his Master in knowledge, power, and mercy.

This confirms that the purpose of supplication is what we have described, and the Quranic text supports it. What strengthens this view is the narration that the Prophet (PBUH) said: "There is nothing more honored by Allah than supplication, and supplication is worship." He then recited: {Indeed, those who are too proud to worship Me will enter Hell [rendered] contemptible} (40:60). The realities of supplication are detailed in Surah Al-Baqarah concerning the verse: {And when My servants ask you concerning Me - indeed I am near} (2:186). And Allah knows best.

Issue 2: Establishing the Conditions of Supplication

The goal of supplication is for the servant to witness his own need and inability, and to witness his Lord as characterized by perfect knowledge, power, and mercy. All these meanings are encompassed in {Call upon your Lord humbly}.

When these states are achieved purely, they must be protected from ostentation (Riya'), which nullifies sincerity. This is the meaning of {and secretly}.

The mention of humility (Tadarru') aims to establish the fundamental state required for supplication, while mentioning secrecy (Ikhfa') aims to guard that sincerity from the impurities of ostentation.

Once this meaning is understood, it becomes clear that Allah's statement {humbly and secretly} encompasses everything required to be established and attained in the conditions of supplication, and nothing can be added to it. For a detailed discussion of these conditions, one should refer to the extensive explanation by Shaykh Sulayman al-Halimi in his book Al-Minhaj.

Issue 3: The Meaning of "Humbly" (Tadarru') and "Secretly" (Khafiyyah)

Tadarru' means showing submission and reverence; it comes from the root dar'a, meaning one shows submission to another while asking.

Khafiyyah means the opposite of openness (Al-'Alaniyyah). It means concealing something. It can be read with a dammah on the kha' (خُفْيَة) or a kasrah (خِفْيَة). 'Asim, in the narration of Abu Bakr, read it with a kasrah here and in Al-An'am, while the rest read it with a dammah. Both are valid linguistic forms.

Secrecy (Ikhfa') is considered important in supplication, supported by several points:

1. This Verse: It indicates that Allah commanded supplication coupled with secrecy. The apparent meaning of a command implies obligation. If not obligatory, it is at least recommended (Mandub).

2. {and He does not love the transgressors} (7:56): The most apparent meaning is that He does not love those who transgress in these two mentioned matters: humility (Tadarru') and secrecy (Ikhfa'). If Allah does not love someone, it means He does not reward them or show kindness to them, and such a person is inevitably subject to punishment. Thus, {He does not love the transgressors} serves as a severe warning against abandoning humility and secrecy in supplication.

3. Prophetic Example (Zakariyya): Allah praised Zakariyya (PBUH) when He said: {when he called his Lord with a secret call} (19:3), meaning he concealed it from people, making it purely for Allah and connecting solely with Him.

4. Hadith Evidence (Loudness): Abu Musa Al-Ash'ari narrated that they were on an expedition and looked down upon a valley. They began saying Allahu Akbar and La ilaha illa Allah loudly. The Prophet (PBUH) said: "Be gentle with yourselves. You are not calling upon someone deaf or absent; you are calling upon the All-Hearing, the Near One, and indeed, He is with you."

5. Hadith Evidence (Secrecy Superiority): The Prophet (PBUH) said: "A supplication in secret is equivalent to seventy supplications made openly." Another narration states: "The best remembrance is the hidden one, and the best provision is that which suffices." Al-Hasan used to say: "A man would memorize the entire Qur'an without his neighbor knowing; he would understand much without people realizing; he would perform long night prayers while guests were present without them noticing. We met people who were extremely diligent in concealing their deeds. The Muslims would strive in supplication, yet their voices were heard only as a whisper, because Allah said: {Call upon your Lord humbly and secretly} and mentioned Zakariyya: {when he called his Lord with a secret call}."

6. Rational Argument (Riya'): The soul has a strong inclination toward ostentation and seeking fame. If one raises their voice in supplication, ostentation mixes with the supplication, rendering it completely useless. Therefore, concealing the supplication is preferable to preserve it from ostentation.

Related Scholarly Debate: There is a major difference of opinion among the People of the Path (Sufis) regarding whether acts of worship should be concealed or performed openly:

• Some say concealment is better to guard the act from nullification by Riya'.
• Others say openness is better so that others are encouraged to emulate them.
• Shaykh Muhammad ibn 'Isa al-Hakim al-Tirmidhi mediated: If one fears Riya' for themselves, concealment is better to preserve the act's validity. If one has reached a high state of purity and certainty, safe from the taint of Riya', then openness is better to achieve the benefit of emulation.

Issue 4: The Secrecy of Saying "Amin"

Abu Hanifa (may Allah have mercy on him) held that concealing the saying of "Amin" after Surah Al-Fatiha is better. Al-Shafi'i (may Allah have mercy on him) held that proclaiming it is better.

Abu Hanifa argued: Saying "Amin" has two aspects:

1. It is a supplication. If so, it must be concealed based on Allah's saying: {Call upon your Lord humbly and secretly}.
2. It is one of Allah's Names. If so, it must be concealed based on Allah's saying: {And remember your Lord within yourself, with humility and fear} (7:205). Even if it is not obligatory to conceal it, it is at least recommended. This is our position.

Regarding Allah's Statement: {He does not love the transgressors}

There are several issues concerning this:

Muslims are agreed that Love (Mahabbah) is an attribute of Allah, as the Quran affirms it in many verses. They also agree that it does not mean the soul's desire, natural inclination, or seeking pleasure, as these are unanimously impossible for Allah. They differed on interpreting Allah's Love in three ways:

1. First Opinion: It refers to Allah conveying reward, goodness, and mercy to the servant.
2. Second Opinion: It refers to Allah willing (Irada) to convey reward and goodness to the servant. This difference hinges on whether Allah is described by the attribute of Will (Irada).
   • Al-Ka'bi and Abu Al-Husayn denied that Allah is described by Will. For Allah's willing His own actions means He creates and performs them; for His willing the actions of others, it means He commands them. They forbid describing Allah with the attribute of Will.
   • Our companions (Ash'aris) and the Mu'tazila of Basra affirm that Allah is described by the attribute of Will (Muridiyyah).
   • Therefore, those who deny Will interpret Allah's Love as merely the conveyance of reward. Those who affirm Will interpret Allah's Love as His Will to convey reward.
3. Third Opinion: It is plausible that Allah's Love for a servant is an attribute distinct from His Will to convey reward. In observable reality, a father loves his son, and this love results in the will to convey good to that son; the will is an effect or fruit of the love. The objection is that in observable reality, love is often mere desire or natural inclination, which is impossible for Allah. However, why can we not posit that Allah's Love is a distinct attribute, free from natural inclination and desire, which results in the will to convey good and reward? The only difficulty is that we do not know what that love is or how it is. Yet, the lack of knowledge of a thing does not necessitate knowledge of its non-existence. Just as Sunnis affirm Allah is seen, but that sight is unlike seeing bodies or colors—it is a sight without modality (bila kayf)—why can we not say here that Allah's love is a love free from natural inclination and desire, but a love without modality? Thus, the assertion by some theologians that Allah's Love means nothing other than the Will to convey reward lacks a definitive proof for this exclusivity. At most, one can argue there is no proof for another attribute besides Will, so it must be negated. However, we have shown in Nihayat al-'Uqul that this line of reasoning is weak and flawed.

It means those who exceed what they have been commanded to do. Al-Kalbi and Ibn Jurayj said that transgressing includes raising the voice in supplication.

Every person who disobeys Allah's command or prohibition has transgressed. Thus, they fall under {He does not love the transgressors}. Since we established that whoever Allah does not love, He punishes, the apparent meaning of this verse implies that everyone who disobeys Allah's commands and prohibitions is punished.

The Mu'tazila use this verse to definitively assert the punishment of sinners, arguing that the meaning cannot be restricted to transgressing by raising the voice in supplication, for two reasons:

1. The term {the transgressors} is general, defined by the definite article (Alif and Lam), implying totality. Even if the context mentioned a specific instance (raising the voice), the ruling is derived from the generality of the wording, not the specificity of the cause.
2. Raising the voice in supplication is not among the forbidden acts; at most, it is preferable to omit it. If it is not forbidden, it cannot fall under this threat of punishment.

The Answer: The comprehensive answer is what we detailed in the exegesis of Surah Al-Baqarah: relying on such generalities does not yield definitive proof of punishment.

Then Allah said: {and do not cause corruption in the land after it has been set in order}

This contains two issues:

{and do not cause corruption in the land after it has been set in order} means: Do not cause any corruption in the land. This includes:

• Corruption of souls through killing or mutilation.
• Corruption of wealth through usurpation, theft, or deceitful schemes.
• Corruption of religions through disbelief or innovation (Bid'ah).
• Corruption of lineage through adultery, sodomy, or slander.
• Corruption of intellects through consuming intoxicants.

The established necessities in this world are these five: souls, wealth, lineage, religions, and intellects. The prohibition {and do not cause corruption} forbids bringing the essence of corruption into existence, which entails forbidding all its types and forms, thus covering corruption in these five categories.

As for {after it has been set in order}, it can mean:

1. After Allah created its physical form in a manner suitable for human benefit and aligned with the obligations of the accountable.
2. After the land was set in order through the sending of Prophets and the revelation of Books and the detailing of laws. It is as if Allah is saying: Since the interests of the land have been established through the Prophets and revealed laws, then be obedient to them, and do not proceed to deny the Messengers, reject the Books, or refuse to accept the laws, for that would lead to chaos and disorder in the land, resulting in corruption following order, which is inherently repulsive to sound intellects.

This verse indicates that the fundamental ruling concerning harms (Madarrat) is absolute prohibition.

If we find a specific text permitting some harms, we apply that specific text, prioritizing the specific over the general. Otherwise, the ruling remains prohibition, as indicated by this general text.

We previously mentioned in the exegesis of {Say, 'Who has forbidden the adornment of Allah which He has produced for His servants and the good things from provision?'} (7:32) that this verse indicates the fundamental ruling concerning benefits and pleasures is permissibility (Ibaha). We explained that under this principle, all of Allah's rulings fall. Similarly, this verse indicates that the fundamental ruling concerning harms and pains is prohibition.

All the discussions and subtleties mentioned regarding that verse apply here. That verse indicates the principle of permissibility for benefits, while this verse indicates the principle of prohibition for all harms. Each verse confirms the other, reinforcing its meaning and establishing that the rulings for all occurrences fall under these general principles.

Furthermore, this verse indicates that every contract agreed upon mutually between two disputing parties is established and valid, because revoking it after its establishment would be causing corruption after order has been established, which this text forbids.

If this is established, the meaning of this verse is reinforced by the generality of {Fulfill all contracts} (5:1), the generality of {Why do you say what you do not do? Great is the hatred in the sight of Allah that you say what you do not do} (61:2-3), {And those who are to their trusts and their covenants observant} (23:8), and all other general texts concerning the obligation to fulfill covenants and contracts.

If this is established, then if we find a specific text indicating that some contracts agreed upon by both parties are invalid, we rule them invalid, prioritizing the specific over the general. Otherwise, we rule them valid, adhering to the meaning of these general statements. By this clear path, it is established that the Quran has fully explained all rulings of the Sharia from beginning to end.

Then Allah said: {and call upon Him in fear and hope}

This raises several questions:

The verse begins with {Call upon your Lord}, then follows with {and do not cause corruption}, and then {and call upon Him}. This suggests connecting a matter to itself, which is invalid.

Answer: Those who interpreted the first command {Call upon your Lord humbly} as "Worship Him" did so to avoid this apparent contradiction. If we accept that interpretation, the question is resolved.

However, if we maintain that the first command means supplication, the answer is: The first statement, {Call upon your Lord humbly and secretly}, indicates the conditions for the validity of supplication (humility and secrecy). The second statement, {and call upon Him in fear and hope}, explains the purpose or benefit of the supplication. Thus, the first verse explains the condition for validity, and the second explains the benefit.

Theologians agree that worship performed solely out of fear of punishment or hope for reward is invalid. This is because theologians are divided into two groups:

1. Ahl al-Sunnah: They hold that obligations are based on Allah's divinity and our servitude. It is fitting for Him, as our God, to command what He wills, how He wills, regardless of whether the command is inherently good. Therefore, if one performs the act for the reason it was commanded (i.e., obedience to the command), the act is valid. If performed out of fear or hope, it is invalid because it was not done for the reason necessitating its obligation.
2. Mu'tazila: They hold that obligations are based on the acts being inherently beneficial (Masalih). If one performs the act out of fear or hope, they did not perform it for the reason necessitating its obligation (its inherent benefit), so it must be invalid.

Thus, according to both schools, if one performs supplication or other acts of worship solely out of fear of punishment or hope for reward, the act is invalid.

This contradicts the apparent meaning of {and call upon Him in fear and hope}, which suggests Allah commanded the accountable to perform supplication for this very purpose. How can we reconcile the apparent meaning of the verse with this established rational principle?

Answer: The meaning of the verse is not what you assumed. Rather, it means: "Call upon Him while being fearful of falling short in some of the conditions required for the acceptance of that supplication, and hopeful of attaining all those conditions." Under this interpretation, the question is resolved.

Does this verse indicate that the supplicant must necessarily possess this fear and hope in his heart?

Answer: The servant cannot be certain that he has fulfilled all the conditions required for the acceptance of supplication; for this reason, fear arises. Likewise, he cannot be certain that those conditions are entirely absent, so he must be hopeful for their acceptance. Therefore, the supplicant cannot be a true supplicant unless he possesses both fear and hope.

The meaning is: {fear and hope} means you should combine fear and hope in all your deeds, and you should not be certain that, despite your striving, you have fulfilled the right of your Lord. This is confirmed by the verse: {And those who give what they have given, while their hearts are fearful} (23:60).

Then Allah said: {and do not cause corruption in the land after it has been set in order} (Continuation)

There was a difference of opinion on whether Mercy (Rahmah) is the conveyance of goodness and blessing, or the will to convey goodness and blessing. If the former, it is an attribute of actions; if the latter, it is an attribute of the Essence. We have detailed this in the exegesis of {In the Name of Allah, the Most Gracious, the Most Merciful} (1:1, 27:30).

Some of our companions stated that Allah has no mercy or blessing for the disbeliever. They argued based on this verse: If every mercy is near to the Muhsinun (those who do good), then whatever is not near to the Muhsinun cannot be mercy. What is experienced by the disbeliever is not near to the Muhsinun, so it must not be mercy or blessing from Allah.

The Mu'tazila argued: The verse indicates that Allah's mercy is near to the Muhsinun. Since this entire essence (Mercy) is attained by the Muhsinun, none of it should be attained by others. Therefore, nothing of Allah's mercy should reach the disbelievers. Forgiveness of punishment and deliverance from the Fire after entering it are both mercy. Therefore, these should not be attained by those who are not Muhsinun. Sinners and major sinners are not Muhsinun, so they should not receive forgiveness from punishment or deliverance from the Fire.

The Answer: Whoever believes in Allah and affirms monotheism and prophethood has done good (Ahsana). Evidence: If a boy reaches puberty after the morning prayer time, believes in Allah, His Messenger, and the Last Day, and dies before the noon prayer time, the Ummah agrees he falls under {For those who did good is the best [reward]} (10:26). This person performed no acts of obedience except knowledge and affirmation, as the noon prayer was not due when he died. Thus, he is established as Muhsin. Since only knowledge and affirmation resulted in him being called Muhsin, this degree of belief must constitute goodness.

If this is established, then everyone who possesses affirmation and knowledge is among the Muhsinun. This verse indicates that Allah's mercy is near to the Muhsinun. Therefore, by the ruling of this verse, the mercy of Allah must reach the person who commits major sins while being a person of prayer. This verse then turns into an argument against them (the Mu'tazila).

If they argue: The Muhsinun are those who perform all forms of goodness. We reply: This is false, because a Muhsin is one from whom the description of goodness emanates; it is not a condition for being Muhsin that one performs all forms of goodness, just as a scholar is one who possesses knowledge, but it is not a condition that he possesses all types of knowledge. Thus, their premise is invalid, and our position is correct.

A grammarian might ask: Based on Arabic grammar, since Mercy (Rahmah) is feminine, the adjective should be feminine: Qaribah. Why is the feminine marker omitted, and the masculine form Qarib used? They offered several answers:

1. Non-True Feminine: The femininity of Rahmah is not essential (not haqiqi). In such cases, both masculine and feminine forms are permissible in Arabic.
2. Al-Zajjaj's View: He said the masculine form Qarib was used because Mercy, Forgiveness (Maghfirah), Pardon (Afw), and Blessing (In'am) are synonymous in meaning here. The verse means: Allah's blessing is near, and Allah's reward is near. Thus, the ruling of one masculine noun was applied to the others.
3. Al-Nadr ibn Shumayl's View: Rahmah is a verbal noun (Masdar). Verbal nouns are typically masculine, like {So whoever receives a warning from his Lord} (2:275) [where Maw'izah (warning) is treated as masculine, meaning Wa'dh (admonition)]. The poet said:

   Indeed, generosity (Samaahah) and chivalry (Muru'ah) have secured a tomb in Marw on the clear path. He meant generosity (Sakhā') and chivalry (Karam).

4. Metaphorical Location: The interpretation is that Allah's Mercy has a location near the Muhsinun, similar to saying: Hā'id (menstruating) and Ibn Tamir (one with dates), meaning "possessing menstruation" and "possessing dates." Al-Wahidi reported from Ibn Al-Sikkit that Arabs say: Huwa qarib minni (He is near me), Humā qarib minni (They both are near me), Hum qarib minni (They are near me), and Hiya qarib minni (She is near me), because it is interpreted as "He is in a near place to me." It is also permissible to use the feminine Qaribah and Ba'idah to indicate that the quality of nearness or farness belongs to the essence itself.

The interpretation of this closeness is that in every moment, a person increases in closeness to the Hereafter and distance from the world. The world is like the past, and the Hereafter is like the future. Every hour, moment, and glance increases distance from the past and closeness to the future. Since the world recedes every hour and the Hereafter approaches every hour, and since Allah's mercy is attained only after death, it is logical that Allah mentioned {and do not cause corruption in the land after it has been set in order} based on this interpretation.

Verses 57-60

{And it is He who sends the winds as bearers of good tidings before His mercy, until when they have carried heavy clouds, We drive them to a dead land, and send down water therewith, and bring forth thereby all kinds of fruits. Thus do We bring forth the dead, that you may remember. And the good land yields its vegetation by the permission of its Lord, and that which is bad yields naught but sparingly. Thus do We vary the signs for a people who are grateful. And the good land yields its vegetation by the permission of its Lord, and that which is bad yields naught but sparingly. Thus do We vary the signs for a people who are grateful.} (7:57-59)

(Note: Verses 59 and 60 in the source text appear to be identical repetitions of the concept in 58 and 59, likely a transcription error in the source excerpt, but the translation follows the structure provided.)

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