الدعاء المستجاب من الكتاب والسنة

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الدعاء المستجاب من الكتاب والسنة
أدعية مختارة وافضلها من الكتاب والسنة النبوية
فضل الدعاء:
أولا :
روى الترمذي (3373) عَنْ أَبِي هُرَيْرَةَ، قَالَ: قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: (إِنَّهُ مَنْ لَمْ يَسْأَلِ اللَّهَ يَغْضَبْ عَلَيْهِ) .
قال الترمذي : " هَذَا الحَدِيثَ وَلاَ نَعْرِفُهُ إِلاَّ مِنْ هَذَا الوَجْهِ " اهـ .
وحسنه الألباني في صحيح الترمذي.
وقد رواه الحاكم في مستدركه (1806) ، ثم قال عقب روايته له (1/668) :
هَذَا حَدِيثٌ صَحِيحُ الْإِسْنَادِ، فَإِنَّ أَبَا صَالِحٍ الْخُوزِيَّ وَأَبَا الْمَلِيحِ الْفَارِسِيَّ لَمْ يُذْكَرَا بِالْجَرْحِ إِنَّمَا هُمَا فِي عِدَادِ الْمَجْهُولِينَ لِقِلَّةِ الْحَدِيثِ اهـ .

وينظر : "الكامل" لابن عدي (7/294) ، "الجرح والتعديل" لابن أبي حاتم (9/393) ، "ميزان الاعتدال" (4/538) .

وقد أعل الحديث بجهالة أبي صالح هذا ، فإنه لم يرو عنه سوى أبي المليح ، وليس له سوى هذا الحديث ، ومثل هذا لا يحتمل تفرده .
قال ابن طاهر : " رواه أبو المليح ، عن أبي صالح ، عن أبي هريرة . وأبو المليح هذا لم يسمه ابن عدي ، وهو ضعيف " . اهـ "ذخيرة الحفاظ" لابن طاهر (4/2403) .
وينظر : ، "الفتاوى الحديثية" للحويني (1/193) ـ الشاملة ، "مسند أحمد " ، ط الرسالة (15/438) ، حاشية المحققين .

ثانيا :
هذا الحديث ـ على فرض صحته ـ يدل على أن دعاء الله وسؤاله واجب في الجملة ، بحيث إن من ترك دعاء الله بالكلية ، فإن الله يغضب عليه ، لأنه ترك هذه العبادة العظيمة التي هي الدعاء ، ولأن ذلك يشعر بتكبره ودعواه أنه مستغن عن الله غير محتاج إليه .
قال ابن القيم رحمه الله :
" هَذَا يَدُلُّ عَلَى أَنَّ رِضَاءَهُ فِي سُؤَالِهِ وَطَاعَتِهِ، وَإِذَا رَضِيَ الرَّبُّ تَبَارَكَ وَتَعَالَى فَكُلُّ خَيْرٍ فِي رِضَاهُ، كَمَا أَنَّ كُلَّ بَلَاءٍ وَمُصِيبَةٍ فِي غَضَبِهِ " انتهى من الجواب الكافي (ص 18)
وقال أيضا :
" وَالْغَضَب لَا يكون إِلَّا على ترك وَاجِب أَو فعل محرم " انتهى من جلاء الأفهام (ص 352)
وقال القاري رحمه الله في شرحه لهذا الحديث :
" لِأَنَّ تَرْكَ السُّؤَالِ تَكَبُّرٌ وَاسْتِغْنَاءٌ، وَهَذَا لَا يَجُوزُ لِلْعَبْدِ . قَالَ الطِّيبِيُّ: وَذَلِكَ لِأَنَّ اللَّهَ يُحِبُّ أَنْ يُسْأَلَ مِنْ فَضْلِهِ، فَمَنْ لَمْ يَسْأَلِ اللَّهَ يَبْغَضُهُ، وَالْمَبْغُوضُ مَغْضُوبٌ عَلَيْهِ لَا مَحَالَةَ " انتهى من مرقاة المفاتيح (4/ 1530)

ثالثا :
من غضب الله عليه عذبه الله ، إلا أن يعفو الله عنه لسبب من الأسباب كالتوبة والاستغفار .. وغير ذلك .
قال ابن القيم رحمه الله :
" وَالْقُرْآنُ مَمْلُوءٌ بِذِكْرِ سُخْطِهِ وَغَضَبِهِ عَلَى أَعْدَائِهِ، وَذَلِكَ صِفَةٌ قَائِمَةٌ بِهِ، يَتَرَتَّبُ عَلَيْهَا الْعَذَابُ وَاللَّعْنَةُ، لَا أَنَّ السُّخْطَ هُوَ نَفْسُ الْعَذَابِ وَاللَّعْنَةِ ؛ بَلْ هُمَا أَثَرُ السُّخْطِ وَالْغَضَبِ وَمُوجَبُهُمَا، وَلِهَذَا يُفَرَّقُ بَيْنَهُمَا كَمَا قَالَ تَعَالَى : (وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا) النساء/ 93. فَفَرَّقَ بَيْنَ عَذَابِهِ وَغَضَبِهِ وَلَعْنَتِهِ، وَجَعَلَ كُلَّ وَاحِدٍ غَيْرَ الْآخَرِ " انتهى .

رابعا :
روى أحمد (10749) أن النبي صلى الله عليه وسلم قال : (مَا مِنْ مُسْلِمٍ يَدْعُو بِدَعْوَةٍ لَيْسَ فِيهَا إِثْمٌ وَلا قَطِيعَةُ رَحِمٍ إِلا أَعْطَاهُ اللَّهُ بِهَا إِحْدَى ثَلاثٍ : إِمَّا أَنْ تُعَجَّلَ لَهُ دَعْوَتُهُ ، وَإِمَّا أَنْ يَدَّخِرَهَا لَهُ فِي الآخِرَةِ ، وَإِمَّا أَنْ يَصْرِفَ عَنْهُ مِنْ السُّوءِ مِثْلَهَا ، قَالُوا : إِذًا نُكْثِرُ . قَالَ : اللَّهُ أَكْثَرُ) وصححه الألباني في "صحيح الترغيب والترهيب" .
قال القاري :
" (إذًا نُكْثِرُ) أَيْ: مِنَ الدُّعَاءِ الْعَظِيمِ فَوَائِدُهُ " انتهى من مرقاة المفاتيح (4/ 1538)
وقال ابن علان رحمه الله :
" (إذاً نكثر) أي: إذا كانت الدعوة بما عدا ما ذكر مجابة ، نكثر من سؤال خيري الدارين لتحصيلهما بالوعد الذي لا يخلف " انتهى من دليل الفالحين (7/ 304)

وعن عائشة رضي الله عنها قال رسول الله صلى الله عليه وسلم : ( إِذَا تَمَنَّى أَحَدُكُم فَلْيُكثِر ، فَإِنَّمَا يَسأَلُ رَبَّهُ عَزَّ وَجَلَّ ) رواه ابن حبان (2403) والطبراني في "الأوسط" (2/301) وقال الهيثمي في "مجمع الزوائد" (10/150) : رجاله رجال الصحيح . وصححه الألباني في "السلسلة الصحيحة" (1325)
Supplication received from the Quran and Sunnah
Prayers selected and the best of the book and the Sunnah
The virtue of supplication:
Firstly :
Al-Tirmidhi (3373) narrated from Abu Hurayrah that he said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “It is he who did not ask Allaah to get angry.”
Tirmidhi said: "This hadeeth, and we know it only from this face."
It was classed as hasan by al-Albaani in Saheeh al-Tirmidhi.
It was narrated by al-Hakim in Mustadrakah (1806).
This is the hadeeth of saheeh al-Asnad, because Abu Saleh al-Khuzi and the father of the Persian mullah did not mention the wound when he was wounded.

See al-Kamil of Ibn Uday (7/294), Wound and Amendment of Ibn Abu Hatim (9/393), and the Balance of Moderation (4/538).

The hadeeth of the hadeeth about the foolishness of Abu Saleh, this is not seen only by Abu al-Maleh, and has only this hadeeth, and such is not likely uniqueness.
Ibn Taher said: "Narrated by Abu al-Melih, from Abu Saleh, from Abu Huraira. This Abu al-Melih did not call him the son of Uday, which is weak." This is the ammunition of al-Hafiz by Ibn Taher (4/2403).
See:, "Fatwas modern" of the thrust (1/193) comprehensive, "Musnad Ahmed," I message (15/438), the footnote investigators.

Second :
This hadeeth, on the assumption of its authenticity, indicates that the prayer of God and his question is a duty in the sentence, so that whoever left God's prayer in total, God is angry at him, because he has left this great worship which is supplication, and because that feels his arrogance and his claim that he does not need God mechanism .
Ibn al-Qayyim (may Allaah have mercy on him) said:
18 This is an indication that his satisfaction is in his question and his obedience, and if the Lord is pleased, he shall be blessed, and come, and all goodness is in his heart.
He also said:
“And anger is only for leaving a duty or forbidden act” End quote from the understanding (p. 352)
Al-Qari (may Allaah have mercy on him) said:
"Because leaving the question you grow and dispense, and this is not permissible for the slave. Tibi said, because God loves to ask of the bounty, he did not ask God hates, and the United States hostility despised him inevitably" finished Mirqaat (4/1530)

Third :
From the wrath of God, God tortured him, but to forgive him for a reason such as repentance and forgiveness .. And so on.
Ibn al-Qayyim (may Allaah have mercy on him) said:
"The Koran is filled with the remembrance of his indignation and anger over his enemies, and this recipe its list, the consequent suffering and the curse, not indignation is the same torment and curse; they are the effect of discontent, anger and Mujbhma, and this differentiates between them as the Almighty said: (And whoever kills a believer intentionally, his recompense is Hell to abide therein And Allah angered and cursed him, and prepared for him great torment (Al-Nisa '/ 93). He separated between his torment, his anger, and his curse. , Make each one is not the other. "End quote.

Fourthly :
Ahmad (10 749) that the Prophet, peace be upon him said: (No Muslim calls to invite where there is no sin or severing of family ties, but God gave him one of three things: either hasten his call, and either in store him in the Hereafter, or distract him from He said: "Allah is more."
The Continental said:
“Therefore, we shall multiply”: that is, from the great prayer, and its benefits.
Ibn Allan (may Allaah have mercy on him) said:
"(If we abound) ie: If the invitation other than what is said answered, more than a charity question Aldarin to get the promise that does not leave it.

The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If any one wishes you to increase, then he asks his Lord Azz and Allaah. (150): His men are the right men. Classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 1325
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