The repeated call is a sign of supplication and seeking refuge in Allah, the Most High. Indeed, You know what we conceal and what we declare. You know the secret as You know the public, with knowledge that has no disparity in it, for no unseen matter is hidden from You. The meaning is that You are more knowledgeable about our conditions and what benefits us and what harms us than we are about ourselves. You are more merciful to us and more advising for us than we are to ourselves and for it. There is no need for supplication and request, but we call upon You to manifest our servitude to You, and to show humility before Your greatness, and to submit to Your might, and to seek what is with You, and to hasten to receive Your bounties, and to long for Your mercy, just as a servant seeks favor in front of his master, desiring to attain his kindness, while the master possesses good qualities. And it is reported from some that he raised his need to a generous one, but success was delayed for him. He wanted to remind him, so he said: "One like you should not be reminded, neither to be exhaustive nor to assume forgetfulness about the needs of the supplicants, but the one in need cannot let his need prevent him from speaking about it." And it was said: What we conceal of the anguish due to the separation that occurred between us, and what we declare of crying and supplication. And it was said: What we conceal of the sadness of parting, and what we declare: He means what transpired between him and Hagar when she said to him at parting: To whom do we entrust ourselves? He said: To Allah, I entrust you all. She said: Is it Allah who commanded you with this? He said: Yes. She said: Then we do not fear. You have left us to One who is sufficient. And nothing is hidden from Allah of anything from the words of Allah, the Mighty and Majestic, confirming what Ibrahim, peace be upon him, said, as in His saying: And thus they do. Or from the words of Ibrahim, meaning: And nothing is hidden from Allah, who is the Knower of the unseen, of anything in every place. "And" is for comprehensiveness, as if it were said: And nothing is hidden from Him at all. The preposition "on" in the phrase "on old age" means with, as in His saying: Indeed, I know what you see of my old age... I know from where the shoulder is eaten. [The original is "ترين" which is derived from "ترأيين" like "تفعيل". The opening of the hamzah was transferred to the ra, then it was omitted, and the first ya was omitted after it was transformed into an alif due to its movement and the opening of what precedes it. He says: I am aware of what you see of my old age and decrepitude which usually leads to senility, and I am knowledgeable of matters and alert to them. This is referred to by saying: I know from where the shoulder is eaten, meaning: I know the answer to this question. It is narrated: From where, so perhaps "from" is extra. Some said: The shoulder is eaten from its lower part, and it is difficult to eat it from its upper part, and it is a proverb used for the one who is aware of matters.] And it is in the position of a state, meaning: Grant me while I am old and in a state of old age. It has been narrated that Ismail was born to him when he was ninety-nine years old, and Ishaq was born to him when he was one hundred and twelve years old. It has also been narrated that Ismail was born to him when he was sixty-four, and Ishaq when he was ninety. And from Sa'id ibn Jubair: Ibrahim did not have a child until after one hundred and seventeen years. He mentioned the state of old age because the favor of having a child in it is greater, as it is a time of despair regarding childbirth. Attaining what is needed after despair is one of the greatest and sweetest blessings in the eyes of the one who attains it, and because childbirth at such an advanced age was a sign for Ibrahim. Indeed, my Lord is All-Hearing of supplication. He had called upon his Lord and asked Him for a child, saying: My Lord, grant me righteous offspring. So he thanked Allah for what He honored him with in His response. If you say: Allah, the Most High, hears every supplication, whether He answers it or does not answer it. I say: It is from your saying: The king heard the words of so-and-so when he regarded them and accepted them. And from it: Allah hears the one who praises Him. In the hadith: "Allah has not permitted anything as much as He has permitted a prophet to sing with the Qur'an." If you say: What is this addition of the All-Hearing to the supplication? I say: It is the addition of the attribute to its object, and its origin is for the All-Hearing of supplication. Sibawayh mentioned "fa'il" in the category of intensive forms that act like verbs, like saying: This is a striking of Zaid, and a striking of his brother, and a slaughtering of his camels, and a warning of matters, and a mercifulness to his father. It is permissible that it is from the addition of "fa'il" to its doer, and it makes the supplication of Allah All-Hearing in a figurative attribution. And the intended meaning is Allah's hearing.