This is one of the clearest verses demonstrating that supplication in times of hardship must not be directed toward the Prophets (Anbiyāʾ), the righteous (Awliyāʾ), or anyone else, since they can neither harm nor benefit. Thus, all supplication must be directed to Allah alone.
Allah says in Surah al-Isra:
56. “Say: ‘Call upon those besides Him whom you claim. They have neither the power to remove adversity from you nor even to transfer it to another.’”
57. “Those whom they call upon seek a means of nearness to their Lord, striving to determine who among them is the closest; they hope for His mercy and fear His punishment. Verily, the punishment of your Lord is something to be feared.”
Commentaries of Scholars on the Above:
-
Ibn ʿAbbās
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Al-Rāzī (d. 606 AH)
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Abu Ḥayyan (d. 754 AH)
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An-Nasfī (d. 710 AH)
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Al-Baydawī (d. 685 AH)
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Al-Qurṭubī (d. 671 AH)
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Al-Sayyid al-Shareef Badr al-Dīn Ḥusain bin ʿAbdur-Raḥmān al-Ḥusainī (d. 855 AH)
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Al-Baqāʿī (d. 885 AH)
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Ibn ʿAṭīyah (d. 546 AH)
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Al-Thaʿālibī (d. 875 AH)
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Abū al-Saʿūd (d. 951 AH)
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Ibn Juzayy al-Gharnāṭī (d. 741 AH)
- Conclusion
1. Ibn ʿAbbās
Ibn Jārīr al-Ṭabarī quoted some opinions. The opinion of Ibn ʿAbbās is as follows:
حدثني يحيى بن جعفر ، قال : أخبرنا يحيى بن السكن ، قال : أخبرنا شعبة ، عن إسماعيل السدي ، عن أبي صالح ، عن ابن عباس ، في قوله ( أولئك الذين يدعون يبتغون إلى ربهم الوسيلة ) قال : عيسى وأمه وعزير .
حدثنا محمد بن المثنى ، قال : ثنا أبو النعمان الحكم بن عبد الله العجلي ، قال : ثنا شعبة ، عن إسماعيل السدي ، عن أبي صالح ، عن ابن عباس ، قال : عيسى ابن مريم وأمه وعزير في هذه الآية ( أولئك الذين يدعون يبتغون إلى ربهم الوسيلة )
حدثني محمد بن عمرو ، قال : ثنا أبو عاصم ، قال : ثنا عيسى; وحدثني الحرث ، قال : ثنا الحسن قال : ثنا ورقاء ، جميعا عن ابن أبي نجيح ، عن مجاهد ( يبتغون إلى ربهم الوسيلة ) قال : عيسى ابن مريم وعزير والملائكة .
حدثنا القاسم ، قال : ثنا الحسين ، قال : ثني حجاج ، عن ابن جريج ، عن مجاهد ، مثله .
Ibn ʿAbbās said:
“Those whom they call upon desire a means of access to their Lord.”
Meaning Isa, his mother (Maryam), and ʿUzayr.
Ibn ʿAbbās also said it refers to Isa ibn Maryam, ʿUzayr, and the angels.
Mujāhid expressed the same view. [Tafsir al-Ṭabarī, under Surah al-Isrā verse 57]
In short: According to Ibn ʿAbbās, calling upon the Anbiyā and Ṣāliḥīn does not help remove adversity, nor can they even shift it from you to another person. They only seek a means of access to their Lord, striving to determine who among them should be the nearest.
2. Al-Rāzī (d. 606 AH)
Al-Rāzī said:
قُلِ ٱدْعُواْ ٱلَّذِينَ زَعَمْتُم مّن دُونِهِ } وليس المراد الأصنام لأنه تعالى قال في صفتهم: { أُولَـئِكَ ٱلَّذِينَ يَدْعُونَ يَبْتغُونَ إِلَىٰ رَبّهِمُ ٱلْوَسِيلَةَ } وابتغاء الوسيلة إلى الله تعالى لا يليق بالأصنام ألبتة. .… ثم إنه تعالى احتج على فساد مذهب هؤلاء أن الإله المعبود هو الذي يقدر على إزالة الضرر، وإيصال المنفعة، وهذه الأشياء التي يعبدونها وهي الملائكة والجن والمسيح وعزير لا يقدرون على كشف الضر ولا على تحصيل النفع، فوجب القطع بأنها ليست آلهة.
“Say: Call upon those whom you claim besides Him.”
This does not refer to idols, because Allah تعالى describes them by saying:
“Those whom they call upon themselves seek a means of nearness to their Lord.”
Seeking a means of nearness to Allah تعالى does not befit idols at all.
Then Allah تعالى argued against the falsehood of their doctrine by stating that the true deity worthy of worship is the One who has the power to remove harm and bring benefit. As for those beings they worship such as the angels, the jinn, the Messiah, and ʿUzayr they have no power to remove harm nor to procure benefit. Therefore, it is conclusively established that they are not gods.
(Tafsir al-Kabīr, under Surah al-Isrā verses 56–57)
In short: According to al-Rāzī, when Auliyā and Anbiyā cannot benefit or harm, invoking them is useless. They are not present to hear your supplications, so call upon Allah alone.
3. Abū Ḥayyān (d. 754 AH)
Abū Ḥayyān said regarding Isa and his mother, ʿUzayr (peace be upon them), angels, and jinn:
والمعنى أدعوهم فلا يستطيعون أن يكشفوا عنكم. الضر من مرض أو فقر أو عذاب ولا أن يحوّلوه من واحد إلى آخر أو يبدلوه
“And the meaning is: ‘Call upon them, then!’ For they cannot:
– Remove harm from you, whether it be:
– Sickness
– Poverty
– PunishmentNor can they:
– Transfer it from one to another
– Replace it with something else ”
(Tafsir al-Bahr al-Muheet, Surah al-Isrā verse 56)
4. An-Nasfī (d. 710 AH)
An-Nasfī commented regarding Isa and ʿUzayr (peace be upon them), angels, and jinn, whom people used to call upon:
ادعوهم فهم لا يستطيعون أن يكشفوا عنكم الضر من مرض أو فقر أو عذاب، ولا أن يحولوه من واحد إلى آخر
“Call upon them, then! They cannot remove harm from you, whether it be:
– Sickness
– Poverty
– PunishmentNor can they transfer it:
– From one person to another
– From one circumstance to another”
(Tafsir al-Madārak, Surah al-Isrā verse 56)
5. Al-Baydawī (d. 685 AH)
Al-Baydawī commented:
{ قُلِ ٱدْعُواْ ٱلَّذِينَ زَعَمْتُم } — أنْها آلهة.
{ مِن دُونِهِ } — كالملائكة والمسيح وعزير.
{ فَلاَ يَمْلِكُونَ } — فلا يستطيعون.
{ كَشَفَ ٱلضُّرَّ عَنْكُمْ } — كالمرض والفقر والقحط.
{ وَلاَ تَحْوِيلاً } — ولا تحويل ذلك منكم إلى غيركم.
Say: “Call upon those whom you claim (to be gods) besides Allah,” such as:
– Angels
– Isa (the Messiah)
– ʿUzayr“For they have no power”
— they do not possess the power to remove harm from you, whether it be:
– Sickness
– Poverty
– DroughtNor can they divert it from you to someone else.
(Tafsir al-Baydawī, Surah al-Isrā verse 56)
6. Al-Qurtubī (d. 671 AH)
Al-Qurtubī said:
قوله تعالى: { قُلِ ٱدْعُواْ ٱلَّذِينَ زَعَمْتُم مِّن دُونِهِ } لما ابتليت قريش بالقَحْط وشَكُوا إلى رسول الله صلى الله عليه وسلم أنزل الله هذه الآية أي ادعوا الذين تعبدون من دونه وزعمتم أنهم آلهة. وقال الحسن: يعني الملائكة وعيسى وعزيراً. ٱبن مسعود: يعني الجن. { فَلاَ يَمْلِكُونَ كَشْفَ ٱلضُّرِّ عَنْكُمْ } أي القحط سبع سنين، على قول مقاتل. { وَلاَ تَحْوِيلاً } من الفقر إلى الغنى ومن السَّقَم إلى الصحة.
The Almighty says:
“Say: Call upon those whom you claim (to be gods) besides Him.”
This verse was revealed when the Quraysh were afflicted with drought and complained to the Messenger of Allah (peace be upon him). Allah revealed this verse, meaning:
“Call upon those you worship besides Allah, whom you claim are gods.”
Al-Hasan commented:
“It refers to the angels, Jesus, and ʿUzayr.”
Ibn Mas’ud said:
“It refers to the jinn.”
“For they (jinn, angels, ʿUzayr, Isa) have no power to remove harm from you.”
Referring to:
– The seven-year drought according to Muqatil.
“Nor can they transfer (harm)”
From:
– Poverty to wealth
– Sickness to health
(Tafsir al-Qurtubī, Surah al-Isrā verse 57)
7. The Yemeni scholar, al-Sayyid al-Sharīf Badr al-Dīn Ḥusain bin ʿAbdur-Raḥmān al-Ḥusainī (d. 855 AH)
He had the privilege of meeting Sakhawi, a student of Ibn Ḥajr al-ʿAsqalānī, and he used this same verse against the practice of seeking Istighātha (help) through Auliya and Prophets.
He said:
والاستغاثة بالمشايخ الأموات والأحياء مما أطبق عليه المتأخرون من المتصوفة، ولم يُنقل عن السلف المتقدمين لمعرفتهم بأنّ الاستغاثة بغير الله تعالى لا تجوز ولا تنفع، قال الله تعالى: {قُلِ ادْعُوا الَّذِينَ زَعَمْتُم مِّن دُونِهِ فَلَا يَمْلِكُونَ كَشْفَ الضُّرِّ عَنكُمْ وَلَا تَحْوِيلاً} وغير ذلك من الآيات.
ولم يُنقل أن النبي صلى الله عليه وسلم أذِن لأحد من الصحابة رضي الله عنهم في الاستغاثة به في شدّة قط، وكان حاضرًا يوم أُحد فلم يملك من الأمر شيئًا كما قال الله تعالى: {لَيْسَ لَكَ مِنَ الأَمْرِ شَيْءٌ}، وإنما يُستشفع به إلى الله تعالى في تفريج الكرب وتسهيل الشدائد، وكذا بالصالحين من عباد الله فاعلم ذلك ولا تتبع جهالات المتأخرين.
Asking help (Istighātha) from shuyūkh, whether dead or living, is the practice of later Sufis.
It was not transmitted from the early predecessors because they knew that seeking help from other than Allah Almighty is neither permissible nor beneficial.
Allah says:
“Tell them: ‘Call upon those whom you fancy to be (your helpers) instead of Him! They have no power to remove any affliction from you, nor can they shift it (to any other).’” (17:56) and other similar verses.
It was not reported that the Prophet (peace be upon him) granted permission for Istighātha from him to any of his Companions (may Allah be pleased with them) during times of hardship. He was present on the Day of Uhud and had no control over the matter, as Allah says:
“You have no authority in the matter.” (3:128)
Verily, people may turn towards Allah through them to ease their afflictions and difficulties, as well as through the righteous servants of Allah. Know this and do not follow the ignorance of the mutakhireen (later Sufis who were not from the Salaf and innovated Istighātha).
مطالب أهل القربة في شرح دعاء أبي حربة [مخطوط لوحة: ٨٣ ب]، وهذا المخطوط بمكتبة الشيخ أحمد محمد يوسف حربة.
Taken from كتاب المجموع الثمين في حكم دعاء غير رب العالمين [محمد بن عبد الله المقشي]
8. Al-Baqāʿī (d. 885 AH), student of Ibn Ḥajr al-ʿAsqalānī
Al-Baqāʿī said the verse refers to angels, Eesa, ʿUzayr, and idols. He explained:
ولما بين أنه لا ضر لهم ولا نفع، بين أنهم يتسابقون إلى القرب إليه رجاء أن ينفعهم وخوف أن يضرهم فقال تعالى: { أولئك } أي الذين أعلوا مراتبهم بالإقبال على طاعة الله، وكان المشركون يعلون مراتبهم بتألههم، وعبر عن ذلك واصفاً للمبتدإ بقوله تعالى: { الذين يدعون } أي يدعوهم الكفار ويتألهونهم؛ ثم أخبر عن المبتدإ بقوله تعالى: { يبتغون } أي يطلبون طلباً عظيماً { إلى ربهم } المحسن إليهم وحده { الوسيلة } أي المنزلة والدرجة والقربة بالأعمال الصالحة { أيهم أقرب } أي يتسابقون بالأعمال مسابقة من يطلب كل منهم أن يكون إليه أقرب ولديه أفضل { ويرجون رحمته } رغبة فيما عنده { ويخافون عذابه } تعظيماً لجنابه، المكلف منهم كالملائكة والمسيح وعزير بالفعل، وغيرهم كالأصنام بالقوة من حيث إنه قادر على أن يخلق فيها قوة الإدراك للطاعة والعذاب فتكون كذلك فالعابدون لهم أجدر بأن يعبدوه ويبتغوا إليه الوسيلة؛
And since He clarified that they (angels, idols, ʿUzayr, Eesa) have no power to harm or benefit, He also clarified that the true objects of worship (like angels and pious persons) themselves strive to draw near to Him, hoping that He will benefit them and fearing that He will harm them.
So the Exalted said: {Those} meaning those who have elevated their ranks by turning in obedience to Allah, while the polytheists elevated the ranks by deifying them. He expressed this by describing the subject (those called upon) with His saying: {…whom they invoke}, meaning whom the disbelievers invoke and deify. Then He informed about the subject with His saying: {…seek means of access to their Lord}, meaning they seek with a great striving, {…to their Lord} the One who alone shows favor, {…the means [of nearness]} meaning the station, degree, and closeness through righteous deeds, {…[striving] as to which of them would be nearest} meaning they compete with deeds, each seeking to be nearer to Him and better in His presence. {And they hope for His mercy} desiring what is with Him, {and fear His punishment} venerating His Majesty. Among them, those obligated (like angels, the Messiah, ʿUzayr) do so in actuality, and others (like idols) do so potentially, in the sense that He is capable of creating within them the faculty of perception for obedience and punishment, so they would act accordingly. Thus, the worshippers of them are more deserving to worship Him and seek the means of access to Him.
(Tafsīr Naẓm al-Durar fī Tanāsub al-Āyāt wa al-Suwar by al-Baqāʿī, Surah al-Isrā verses 56–57)
9. Ibn ʿAtiyya (d. 546 AH)
Ibn ʿAtiyya said:
الذين أمر رسول الله صلى الله عليه وسلم أن يقول لهم في هذه الآية، ليسوا عبدة الأصنام، وإنما هم عبدة من يعقل، واختلف في ذلك. فقال ابن عباس: هي في عبدة العزير والمسيح وأمه ونحوهم، وقال ابن عباس أيضاً، وابن مسعود: هي في عبدة الملائكة، وقال ابن مسعود أيضاً: هي في عبدة شياطين كانوا في عهد رسول الله صلى الله عليه وسلم، فأسلم أولئك الشياطين، وعبدتهم بقوا يعبدونهم فنزلت الآية في ذلك.
وقال ابن عباس أيضاً: هي في عبدة الشمس والقمر والكواكب وعزير والمسيح وأمه، وأي ذلك كان، فمعنى الآية: قل لهؤلاء الكفرة { ادعوا } عند الشدائد، و { الضر } هؤلاء المعبودين، فإنهم لا يملكون كشفه ولا تحويله عنكم،
The ones whom the Messenger of Allah (peace and blessings be upon him) was commanded to address in this verse are not worshippers of idols, but rather worshippers of rational beings, and there is a difference of opinion regarding that.
Ibn ʿAbbas said: “It concerns the worshippers of ʿUzayr, the Messiah, his mother, and the like.”
Ibn ʿAbbas also said, and Ibn Masʿūd said: “It concerns the worshippers of angels.”
Ibn Masʿūd also said: “It concerns the worshippers of some devils who were present in the time of the Messenger of Allah (peace be upon him). Those devils embraced Islam, but their worshippers continued to worship them, so the verse was revealed regarding that.”
And Ibn ʿAbbas also said: “It concerns the worshippers of the sun, the moon, the stars, ʿUzayr, the Messiah, and his mother.”
Whichever of these it was, the meaning of the verse is: Say to these disbelievers: {Call upon} these worshipped ones in times of hardship, for they do not possess the power to remove it or transfer it away from you.
(Tafsīr al-Muḥarrar al-Wajīz fī Tafsīr al-Kitāb al-ʿAzīz / Ibn ʿAṭiyyah, 17:56-57)
10. Al-Thaʿālibī (d. 875 AH)
وقوله سبحانه: { قُلِ ٱدْعُواْ ٱلَّذِينَ زَعَمْتُم مِّن دُونِهِ فَلاَ يَمْلِكُونَ كَشْفَ ٱلضُّرِّ عَنكُمْ وَلاَ تَحْوِيلاً } هذه الآيةُ ليستُ في عبدة الأصنام، وإِنما هي في عَبَدَةِ مَنْ يعقل، كعيسَى وأمِّه وعُزَيْرٍ وغيرهم. قاله ابن عباس، فلا يملكُونَ كَشْفَ الضرِّ ولا تحويله، ثم أخبر تعالى، أنَّ هؤلاء المعبودين يَطْلُبُون التقرُّب إِلى اللَّه والتزلُّف إِليه، وأنَّ هذه حقيقة حالهِمْ.
And His saying, Glorified is He: {Say: ‘Call upon those whom you claim [as deities] besides Him, for they do not possess the power to remove adversity from you, nor [even] to transfer it.’} (17:56)
This verse is not about the worshippers of idols, but rather about the worshippers of those who possess intellect, such as Jesus, his mother, ʿUzayr, and others. This was stated by Ibn ʿAbbas. They do not possess the power to remove adversity or to transfer it. Then Allah informed that these worshipped ones themselves seek closeness to Allah and nearness to Him, and this is the true state of their affairs.
(Tafsīr al-Jawāhir al-Ḥassān fī Tafsīr al-Qurʾān / al-Thaʿālibī, 17:56-57)
11. Abū al-Saʿūd (d. 951 AH)
{ قُلِ ٱدْعُواْ ٱلَّذِينَ زَعَمْتُم } أنها آلهةٌ { مِن دُونِهِ } تعالى من الملائكة والمسيحِ وعُزيرٍ { فَلاَ يَمْلِكُونَ } فلا يستطيعون { كَشَفَ ٱلضُّرِّ عَنْكُمْ } بالمرة كالمرض والفقر والقَحطِ ونحو ذلك { وَلاَ تَحْوِيلاً } أي ولا تحويلَه إلى غيركم
{Say: Call upon those whom you claim} as gods {besides Him}, Exalted is He, such as the angels, the Messiah (ʿĪsā), and ʿUzayr.
{They do not possess} that is, they cannot {the power to remove harm from you} at all, such as disease, poverty, drought, or the like.
{Nor to transfer it} meaning they cannot divert it to others.
(Tafsīr Irshād al-ʿAql al-Salīm ilā Mazāyā al-Kitāb al-Karīm / Abū al-Saʿūd, 17:56)
12. Ibn Juzayy al-Gharnāṭī (d. 741 AH)
{ قُلِ ٱدْعُواْ ٱلَّذِينَ زَعَمْتُم مِّن دُونِهِ } قيل: يعني الملائكة، وقيل: عيسى وأمه وعزير، وقيل: نفر من الجن كان العرب يعبدونهم، والمعنى أنهم لا يقدرون على كشف الضرّ عنكم، فكيف تعبدونهم؟
{Say: Call upon those whom you claim besides Him} it has been said that this refers to the angels; others say it refers to Jesus (ʿĪsā) and his mother; and others say it refers to a group of jinn whom the Arabs used to worship. The meaning is that they do not have the power to remove harm from you, so how can you worship them?
(Tafsīr al-Tashīl li-ʿUlūm al-Tanzīl / Ibn Juzayy al-Gharnāṭī, 17:56)
13. Conclusion
In short, the angels, prophets, and others you call upon do not possess the power to remove adversity they are incapable of doing so. Worship should be directed solely to the One who is capable of removing adversity and transferring it from one state to another, or from one place to another. Therefore, it is clear that those beings you claim to be gods are not gods, as they cannot bring benefit or cause harm, and there is no need to call upon them.