Tafsir al-Baghawi - Al-Baghawi - (1/206)

Tafsir al-BaghawiAl-Baghawi

the supplication.” (1)

It was also said that it is general, and that the meaning of His saying, “I answer,” is: I hear. It is said that the verse mentions no more than answering the supplication; as for granting the desired request, that is not mentioned in it. A master may answer his servant, and a father his child, yet not give him what he asks for. Thus, an answer invariably occurs whenever a supplication is made.

It was also said that the meaning of the verse is that He does not leave his supplication unfulfilled: if He has decreed for him what he asked, He grants it to him; and if He has not decreed it for him, He stores up its reward for him in the Hereafter or averts from him, by means of it, an equivalent harm. The evidence for this is what ‘Abd al-Wahid al-Malihi informed us: Abu Mansur al-Sam‘ani informed us; Abu Ja‘far al-Rayani informed us; Humayd ibn Zanjawayh informed us; Muhammad ibn Yusuf informed us; Ibn Thawban—who was ‘Abd al-Rahman ibn Thabit ibn Thawban—related from his father, from Makhul, from Jubayr ibn Nufayr, from ‘Ubadah ibn al-Samit, may Allah be pleased with him, who informed them that the Prophet, blessings and peace be upon him, said: “There is no Muslim man on earth who supplicates Allah Most High with a supplication except that Allah grants it to him, or averts from him an equivalent evil, so long as he does not supplicate for sin or for the severing of kinship ties.” (2)

It was also said that Allah Most High answers the believer’s supplication immediately, but delays ⦗27a⦘ granting him what he desires so that he may continue to call upon Him and He may hear his voice; whereas He hastens to grant the one He does not love, because He detests his voice.

It was also said that supplication has etiquettes and conditions, which are the means of its acceptance. Whoever fulfils them is among those whose supplications are answered, while whoever falls short in them is among those who transgress in supplication and therefore does not deserve an answer.

(1) Narrated in abridged form by al-Bukhari, Book of Supplications, chapter: “The servant’s supplication is answered so long as he does not hasten,” 11:140; and by Muslim, Book of Remembrance, Supplication, and Repentance, chapter: “The supplicant is answered so long as he does not hasten,” no. 2735, 4:2095; the wording is Muslim’s. Also cited by the author in Sharh al-Sunnah, 5:190. (2) Narrated by al-Tirmidhi, Book of Supplications, chapter: “Awaiting relief,” on the authority of Jabir, 10:24. He said: “This is a good, singular, and authentic hadith through this route.” Also narrated by al-Hakim, 1:493, who authenticated it, and al-Dhahabi concurred; and by Ahmad, 3:18, on the authority of Abu Sa'id al-Khudri. Also cited by the author in Sharh al-Sunnah, 5:186.

الدُّعَاءَ" (١) . وَقِيلَ هُوَ عَامٌّ، وَمَعْنَى قَوْلِهِ ﴿أُجِيبُ﴾ أَيْ أَسْمَعُ، وَيُقَالُ لَيْسَ فِي الْآيَةِ أَكْثَرُ مِنْ إِجَابَةِ الدَّعْوَةِ، فَأَمَّا إِعْطَاءُ الْمُنْيَةِ فَلَيْسَ بِمَذْكُورٍ فِيهَا، وَقَدْ يُجِيبُ السَّيِّدُ عَبْدَهُ، وَالْوَالِدُ وَلَدَهُ ثُمَّ لَا يُعْطِيهِ سُؤْلَهُ فَالْإِجَابَةُ كَائِنَةٌ لَا مَحَالَةَ عِنْدَ حُصُولِ الدَّعْوَةِ، وَقِيلَ مَعْنَى الْآيَةِ أَنَّهُ لَا يُخَيِّبُ دُعَاءَهُ، فَإِنْ قَدَّرَ لَهُ مَا سَأَلَ أَعْطَاهُ، وَإِنْ لَمْ يُقَدِّرْهُ لَهُ ادَّخَرَ لَهُ الثَّوَابَ فِي الْآخِرَةِ، أَوْ كَفَّ عَنْهُ بِهِ سُوءًا وَالدَّلِيلُ عَلَيْهِ مَا أَخْبَرَنَا عَبْدُ الْوَاحِدِ الْمَلِيحِيُّ أَخْبَرَنَا أَبُو مَنْصُورٍ السَّمْعَانِيُّ أَخْبَرَنَا أَبُو جَعْفَرٍ الرَّيَانِيُّ أَخْبَرَنَا حُمَيْدُ بْنُ زَنْجَوَيْهِ أَخْبَرَنَا مُحَمَّدُ بْنُ يُوسُفَ أَخْبَرَنَا ابْنُ ثَوْبَانَ وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ ثَابِتِ بْنِ ثَوْبَانَ عَنْ أَبِيهِ عَنْ مَكْحُولٍ عَنْ جُبَيْرِ بْنِ نُفَيْرٍ عَنْ عُبَادَةَ بْنِ الصَّامِتِ ﵁ حَدَّثَهُمْ أَنَّ النَّبِيَّ ﷺ قَالَ: "مَا عَلَى الْأَرْضِ رَجُلٌ مُسْلِمٌ يَدْعُو اللَّهَ تَعَالَى بِدَعْوَةٍ إِلَّا آتَاهُ، اللَّهُ إِيَّاهَا أَوْ كَفَّ عَنْهُ مِنَ السُّوءِ مِثْلَهَا مَا لَمْ يَدْعُ بِإِثْمٍ أَوْ قَطِيعَةِ رَحِمٍ" (٢) وَقِيلَ: إِنَّ اللَّهَ تَعَالَى يُجِيبُ دُعَاءَ الْمُؤْمِنِ فِي الوقت ويؤخر ٢٧/أإِعْطَاءَ مُرَادِهِ لِيَدْعُوَهُ فَيَسْمَعَ صَوْتَهُ وَيُعَجِّلُ إِعْطَاءَ مَنْ لَا يُحِبُّهُ لِأَنَّهُ يَبْغَضُ صَوْتَهُ، وَقِيلَ: إِنَّ لِلدُّعَاءِ آدَابًا وَشَرَائِطَ وَهِيَ أَسْبَابُ الْإِجَابَةِ فَمَنِ اسْتَكْمَلَهَا كَانَ مِنْ أَهْلِ الْإِجَابَةِ، وَمَنْ أَخَلَّ بِهَا فَهُوَ مِنْ أَهْلِ الِاعْتِدَاءِ فِي الدُّعَاءِ فَلَا يَسْتَحِقُّ الْإِجَابَةَ.

(١) رواه البخاري مختصرا في الدعوات - باب: يستجاب للعبد ما لم يستعجل: ١١ / ١٤٠. ومسلم: في الذكر والدعاء والتوبة - باب: بيان أنه يستجاب للداعي ما لم يعجل برقم (٢٧٣٥) ٤ / ٢٠٩٥ واللفظ له. والمصنف في شرح السنة: ٥ / ١٩٠. (٢) رواه الترمذي: في الدعوات - باب: في انتظار الفرج عن جابر: ١٠ / ٢٤ وقال: هذا حديث حسن غريب صحيح من هذا الوجه. والحاكم: ١ / ٤٩٣ وصححه ووافقه الذهبي. وأحمد: ٣ / ١٨ عن أبي سعيد الخدري. والمصنف في شرح السنة: ٥ / ١٨٦.