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‫ﻓﻀﻴﻠﺔ ﺍﻟﻌﱠﻠﺎﻣﺔ ﺍﻟﻌﺮﰊ ﺍﻟﻜﺒﲑ‬

‫ﳏ ‪‬ﻤﺪ ﺃﻣﲔ ﺷﻴﺨﻮ‬ ‫ﻗﺪ‪‬ﺱ ﺍﷲ ﺳﺮ‪‬ﻩ‬

‫ﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺘﻘﻮﻯ‬ ‫ﺩﺭﺭ ﺍﻷﺣﻜﺎﻡ ﰲ ﺷﺮﺡ ﺃﺭﻛﺎﻥ ﺍﻹﺳﻼﻡ‬ ‫)‪(٢‬‬

‫‪@ @ñý—Ûa‬‬ ‫ﺛﺎﱐ ﺍﹶﳌﺪ‪‬ﺍﺭِﺱ ﺍﻟﻌ‪‬ﻠﻴ‪‬ﺎ ﻟِﻠﺘ‪‬ﻘﻮﻯ‬

‫ﲨﻌﻪ ﻭﺣﻘﱠﻘﻪ ﺍﳌﺮﰊ ﺍﻷﺳﺘﺎﺫ‬

‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﳛﲕ ﺍﻟﺸﻬﲑ ﻳﺎﻟﺪﻳﺮﺍﱐ‬

‫ﺍﺑﻦ ﳏﺪﺙ ﺩﻣﺸﻖ ﺍﻷﻛﱪ ﺍﳌﺮﺣﻮﻡ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺪﻳﺮﺍﱐ‬

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‫ﻓﻬﺮﺱ‬ ‫ﻣﻘﺪﻣﺔ ‪٤ ....................................................................‬‬

‫ﺍﻟـــﺼـــــــــــــــــــﻼﺓ‬ ‫ﺛﺎﱐ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺘﻘﻮﻯ‬ ‫ﺍﻟﺼﻼﺓ ﺛﺎﱐ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺘﻘﻮﻯ ‪١١..........................................‬‬ ‫ﺍﻟﻮﺿﻮﺀ ‪١٨ ..............................................................‬‬ ‫ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ‪٢٧ .......................................................‬‬ ‫ﺍﺳﺘﻨﺒﺎﻁ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻛﻴﻔﻴﺘﻬﺎ‪٥٤ .......................‬‬ ‫ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪٥٦ ...............................‬‬

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‫‪P‬‬ ‫ﻣﻘﺪ‪‬ﻣﺔ‬ ‫ﺗﻌﺠﺐ ﻭﺃﻋﺠﺐ ﻭﻳﻌﺠﺐ ﻛﻞ ﺇﻧﺴﺎﻥ ﻏﺮﰊ ﲟﺎﻫﻴﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻣﺎ ﺳﺮ‪‬ﻫﺎ ﻭﻣﺎ‬ ‫ﺣﻘﻴﻘﺘﻬﺎ!‪ .‬ﻓﺼﻮﺭ‪‬ﺎ ﺣﺮﻛﺎﺕ ﻭﺳﻜﻨﺎﺕ ﻭﺗﻼﻭﺍﺕ ﻣﺒﺘﺪﺃﺓ ﺑﺎﻟﺘﻜﺒﲑ ﻣﻨﺘﻬﻴﺔ‬ ‫ﺑﺎﻟﺘﺴﻠﻴﻢ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﳌﺴﻠﻢ ﲬﺲ ﻣﺮﺍﺕ ﺑﻜﻞ ﺗﻌﺎﻗﺐ ﻟﻴ ٍﻞ ﻭ‪‬ﺎﺭ‪.‬‬ ‫ﻭﻣﺎ ﻣﻦ ﺍﻣﺮ ٍﺀ ﻏﺮﰊ ﻳﺸﺎﻫﺪ ﻣﺴﻠﻤﹰﺎ ﻳﺼﻠﱢﻲ ﺇ ﱠﻻ ﻭﻳﻌﺠﺐ ﻣﻦ ﺣﺮﻛﺎﺗﻪ‬ ‫ﻭﻳﺴﺄﻟﻪ ﻋﻤﺎ ﻳﻔﻌﻞ ﰲ ﺣﺮﻛﺎﺕ ﺻﻼﺗﻪ‪ ،‬ﻭﻣﺎﺫﺍ ﻳﺴﺘﻔﻴﺪ‪ ،‬ﻭﱂ ﻳﻘﻮﻡ ﺑﺘﻠﻚ‬ ‫ﺍﳊﺮﻛﺎﺕ ﻓﻴﺄﺗﻴﻪ ﺟﻮﺍﺏ ﺍﳌﺴﻠﻢ‪ :‬ﺃﻣﺮ ﺗﻌﺒ‪‬ﺪﻱ ﺑﻪ ﳓﻦ ﻣﺄﻣﻮﺭﻭﻥ ﻭﻋﻠﻴﻨﺎ‬ ‫ﺍﻟﺘﻨﻔﻴﺬ ﻓﻴﺰﺩﺍﺩ ﲢﻴ‪‬ﺮﺍﹰ‪ ،‬ﺃﻭ ﻳﻜﻮﻥ ﺟﻮﺍﺏ ﺍﳌﺴﻠﻢ ﺑﺄﻥ ﺍﻟﺼﻼﺓ ﺗﻌﺒﲑ ﻭﺍﻋﺘﺮﺍﻑ‬ ‫ﻼ‪ :‬ﺃﻭﻻ ﻳﻜﻔﻲ ﺍﻻﻋﺘﺮﺍﻑ ﲞﻀﻮﻉ‬ ‫ﷲ ﲞﻀﻮﻋﻪ‪ ،‬ﻓﻴﻌﺠﺐ ﺍﻟﻐﺮﰊ ﻗﺎﺋ ﹰ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻟﺮﺑ‪‬ﻪ ﻣﺮ ﹰﺓ ﺑﺎﳊﻴﺎﺓ ﻛﻤﺎ ﺗﻌﺘﺮﻑ ﺍﻟﺪﻭﻝ ﺑﺒﻌﻀﻬﺎ‪ ..‬ﺇﺫﻥ ﻓِﻠ ‪‬ﻢ ﺗﻜﺮﺍﺭ‬ ‫ﺍﻻﻋﺘﺮﺍﻑ ﻭﻫﻞ ﳚﺐ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺴﺘﻴﻘﻆ ﺑﺎﻛﺮﹰﺍ ﻋﻨﺪ ﺍﻟﻔﺠﺮ‬ ‫ﻟﻴﻌﺘﺮﻑ‪ ،‬ﺃ ‪‬ﻭ ﱂ ﻳﻌﺘﺮﻑ ﺳﺎﺑﻘﹰﺎ!‪.‬‬ ‫ﰒ ﻭﻋﻨﺪ ﺍﻟﻈﻬﲑﺓ ﻭﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺃ ‪‬ﺷﺪ‪‬ﻩ ﻳﺘﺮﻙ ﻋﻤﻠﻪ ﺃﻭ ﻭﻇﻴﻔﺘﻪ ﻟﻴﻌﺘﺮﻑ‬ ‫ﺾ ﺑﻀﻊ ﺳﺎﻋﺎﺕ ﺇ ﱠﻻ ﻭﻳ‪‬ﺪﻋﻰ ﻟﻼﻋﺘﺮﺍﻑ ﺑﺮﺑ‪‬ﻪ ﻋﺼﺮﺍﹰ‪ ،‬ﻭﺑﻌﺪﻫﺎ‬ ‫ﺛﺎﻧﻴﹰﺎ ﻓﻼ ﲤ ِ‬ ‫ﺑﻘﻠﻴﻞ ﺑﻌﺪ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺑﻌﺪ ﺑﺮﻫ ٍﺔ ﻋﻨﺪ ﺍﻟﻌﺸﺎﺀ؟‪ .‬ﺃﻟﻴﺴﺖ ﻫﻨﺎﻙ ﺛﻘﺔ‬ ‫ﻣﺘﺒﺎﺩﻟﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ﺣﱴ ﻳﺸﻚ ﺍﳌﺴﻠﻢ ﺑﻨﻔﺴﻪ ﻭﺑﱰﺍﻫﺔ ﺍﻋﺘﺮﺍﻓﻪ‪ ،‬ﻓﻴﺴﺎﻭﺭ ‪‬ﻩ‬ ‫ﺍﻟﻮﺳﻮﺍﺱ ﺑﺄﻧﻪ ﺷﻚ ﺑﺼﺤﺔ ﺍﻋﺘﺮﺍﻓﻪ ﻟﻴﻌﻮﺩ ﻛﻞ ﻳﻮ ٍﻡ ﺇﱃ ﺗﻜﺮﺍﺭ ﺍﻋﺘﺮﺍﻓﻪ!‪ .‬ﺃﻣﺮ‬ ‫ﻋﺠﻴﺐ ﻭﻏﺮﻳﺐ‪.‬‬ ‫‪٤‬‬


‫ﻛﻤﺎ ﻳﺘﺴﺎﺀﻝ ﺍﳌﺮﺀ ﺍﳌﻔﻜﱢﺮ ﺃ‪‬ﺬﻩ ﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﱵ ﻻ ﻧﻠﻤﺲ ﻓﺎﺋﺪﺓ ﻣﻨﻬﺎ ﻭﻻ‬ ‫ﻣﺮﺩﻭﺩ‪ ،‬ﻭﻫﺬﻩ ﺍﳊﺮﻛﺎﺕ ﺍﻟﻐﺮﻳﺒﺔ ﺍﻟﱵ ﻳﺴﺘﻨﻜﺮﻫﺎ ﻛﻞ ﺫﻱ ﻓﻜﺮ ﻭﻧﻈﺮ ﹾﱂ‬ ‫ﻳﺪﺭﻙ ﺣﻜﻤﺘ‪‬ﻬﺎ ﺗﻔﻮ‪‬ﻕ ﺻﺤﺎﺑ ﹸﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﻋﻠﻰ ﺍﳋﻼﺋﻖ ﺑﺄﺳﺮﻫﺎ‪،‬‬ ‫ﻭﻓﺘﺤﻮﺍ ﺍﻟﺒﻼ ‪‬ﺩ ﻭﻗﺎﺩﻭﺍ ﺍﻟﻌﺒﺎﺩ ﻟﻺﻧﺴﺎﻧﻴﺔ ﻭﺍﶈﺒﺔ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺑﻞ ﻗﻠﺒﻮﺍ ﺍﳊﻀﺎﺭﺍﺕ‬ ‫ﺍﻟﻜﱪﻯ ﻣﻦ ﻳﻮﻧﺎﻧﻴﺔ ﻭﺭﻭﻣﺎﻧﻴﺔ ﻭﺯﺭﺍﺩﺷﺘﻴﻪ ﻭﻏﲑﻫﺎ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻭِﻟ ‪‬ﻢ ﻻ‬ ‫ﻳﻔﻌﻞ ﺃﺑﻨﺎﺅﻫﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﺎ ﻓﻌﻠﻪ ﺍﻟﺴﺎﺑﻘﻮﻥ‪ ،‬ﻣﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﻟﱵ‬ ‫ﻳﺼﻠﱡﻮ‪‬ﺎ ﻫﻲ ﻧﻔﺲ ﺻﻼﺓ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﻭﻣﻦ ﺗﺎﺑﻌﻬﻢ ﺑﺈﺣﺴﺎﻥ ﻓﻬ‪‬ﺠﺮﺕ‬ ‫ﺍﻷﻭﺛﺎﻥ ﻭﺭﻓﺮﻓﺖ ﺭﺍﻳﺘﻬﻢ ﻋﻠﻰ ﺑﻼﺩ ﺍﳍﻨﺪ ﻭﺍﻟﺼﲔ؛ ﺑﺎﻟﺮﲪﺔ ﺍﻟﱵ ﺃﻓﺎﺿﻮﻫﺎ‬ ‫ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﱵ ﺷﺪﻫﻮﺍ ‪‬ﺎ ﻗﻠﻮﺏ ﺍﻷﻣﻢ؟!‪.‬‬ ‫ﻟﻘﺪ ﺃﺟﺎﺑﻨﺎ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻟﻐﺎﺯ ﻋﻼﻣﺘﻨﺎ ﺍﳉﻠﻴﻞ ﹸﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ ﻭﻓﺘﺢ ﻣﺎ ﺃﹸﻏﻠﻖ‬ ‫ﺽ‬ ‫ﻋﻠﻴﻨﺎ‪ ،‬ﻭﺧﺘﻢ ﺑﺎﳊﻖ ﲟﺎ ﻋﺮﻑ ﻣﻦ ﺍﳊﻖ‪ ،‬ﻓﺠﻼ ﻛﻞ ﺍﻟﺸ‪‬ﺒﻪ ﻭﺍﻟﻐﻤﻮ ‪‬‬ ‫ﻒ ﺍﻟﻠﺜﺎﻡ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﺼﻼﺓ ﻭﺳﺮ‪‬ﻫﺎ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﺇﺫ ﺑﻴ‪‬ﻦ ﺑﺄﻥ ﻟﻜ ﱢﻞ ﺷﻲﺀ‬ ‫ﻭﻛﺸ ‪‬‬ ‫ﺻﻮﺭﺓ ﻭﺣﻘﻴﻘﺔ‪ ..‬ﺻﻮﺭﺓ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻧﺼﻠﱢﻴﻬﺎ ﻫﻲ ﻧﻔﺴﻬﺎ ﺍﻟﱵ ﻛﺎﻥ ﻳﺼﻠﱢﻴﻬﺎ‬ ‫ﺳﻴﺪ ﺍﳋﻠﹾﻖ ‪ T‬ﻭﺻﺤﺒﻪ ﺍﻟﻜﺮﺍﻡ ﻭﻣﻦ ﺗﺎﺑﻌﻪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺑﺈﺣﺴﺎﻥ‪.‬‬ ‫ﺃﻣﺎ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺳﺮ‪‬ﻫﺎ ﺍﻟﻌﺠﻴﺐ ﻓﺈﻟﻴﻚ ﻫﻲ‪ :‬ﺍﻟﺼﻼﺓ ﻟﻠﻤﺆﻣﻦ ﻫﻲ ﺻﻠﺔ‬ ‫ﻧﻔﺴﻪ ﺑﺮﺑ‪‬ﻬﺎ ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺍﻟﻮﺛﻴﻖ ﺑﻨﻮﺭ ﺧﺎﻟﻘﻬﺎ ﺍﳌﺘﻮﺍﺭﺩ ﻋﻠﻴﻬﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺸﻔﻴﻊ ‪T‬‬ ‫ﺑﺎﺭﺗﺒﺎﻃﻬﺎ ﺍﻟﻨﻔﺴﻲ ﺑﻪ ﺑﺮﺍﺑﻄﺔ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﳊﺐ ﻭﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﺣﻴﺚ ﺗﺴﺮﻱ ﻟﻨﻔﺲ‬ ‫ﺍﳌﺆﻣﻦ ﺍﳌﺼﻠﱢﻲ ﺍﳊﻴﺎﺓ ﺍﻟﻘﻠﺒﻴﺔ ﻣﻦ ﺍﳊﻲ ﺟ ﱠﻞ ﻛﺮﻣﻪ‪ ،‬ﻓﺤﻴﺎﺓ ﺍﳉﺴﺪ ﺑﺎﻟﻐﺬﺍﺀ‬ ‫ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﳍﻮﺍﺀ ﺑﻴﻨﻤﺎ ﺣﻴﺎﺓ ﺍﻟﻨﻔﺲ ﺑﺎﻟﺼﻼﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟﻨﻤﺎﺀ ﻟﻠﻘﻠﺐ‬ ‫‪٥‬‬


‫ﺍﳌﺆﻣﻦ‪ ،‬ﻓﻨﺤﻦ ﻧﺘﻤﺘ‪‬ﻊ ﺑﺼﻠﺘﻨﺎ ﺑﺎﻟﻔﺎﺧﺮ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺍﻟﻠﺬﻳﺬ‪ ،‬ﻭﻧﻐﺬﻱ ﺃﻋﻴﻨﻨﺎ‬ ‫ﺑﺮﻭﻋﺎﺕ ﻣﻨﺎﻇﺮ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻟﻮﺭﻭﺩ ﻭﺍﻷﺯﻫﺎﺭ ﺍﻟﻔﺘ‪‬ﺎﻧﺔ ﻣﻊ ﻋﺒﲑ ﺍﻻﺳﺘﻨﺸﺎﻕ ﻣﻦ‬ ‫ﺭﻭﺍﺋﺤﻬﺎ ﺍﻟﺸﺬﻳﺔ ﺍﳌﺘﺮﻋﺔ ﺑﺎﻷﻟﻮﺍﻥ ﺍﳉﺬﱠﺍﺑﺔ ﺍﻷﺧ‪‬ﺎﺫﺓ‪ ،‬ﻭﺍﳌﻴﺎﻩ ﺍﻟﺪﻓﱠﺎﻗﺔ ﺍﻟﺮﻗﺮﺍﻗﺔ‬ ‫ﻭﺍﻟﻨﺴﻴﻢ ﺍﻟﻌﻠﻴﻞ ﰲ ﺍﳌﻨﺘﺰﻫﺎﺕ ﺍﻻﺻﻄﻴﺎﻓﻴﺔ‪ ،‬ﻛﻤﺎ ﻧﺸﻌﺮ ﺑﺎﳊﻴﺎﺓ ﺍﳊﻠﻮﺓ ﺍﻟﻠﺬﻳﺬﺓ‬ ‫ﺍﻟﻄﻴﺒﺔ ﺑﻀﻢ ﺃﻃﻔﺎﻟﻨﺎ ﻭﻣﻦ ﳓﺐ ﺇﱃ ﺻﺪﻭﺭﻧﺎ ﺑﻘﺒﻼﺕ ﺍﶈﺒﺔ ﺍﻟﻮﺩﻳﺔ ﺍﻟﺼﺎﻓﻴﺔ‪،‬‬ ‫ﻭﻛﻞ ﺫﻟﻚ ﺑﺄ ‪‬ﺟﻤ‪‬ﻌﻪ ﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﺧﺎﻟﻖ ﺍﳉﻤﺎﻝ ﻭﻣﺒﺪﻉ ﻛﻞ ﺭﻭﻋﺔ ﻭﺟﻼﻝ‬ ‫ﻭﲨﺎﻝ‪ ..‬ﻓﻜﻴﻒ ﺇﺫﺍ ﺍﺗﺼﻠﺖ ﻧﻔﺲ ﺍﳌﺆﻣﻦ ﺍﳊﻖ ﲟﺒﺪﻉ ﺍﳉﻤﺎﻝ ﻭﳑ ‪‬ﺪ ﺍﻷﻛﻮﺍﻥ‬ ‫ﻓﻜﻢ ﻳﻐﻤﺮﻧﺎ ﻣﻦ ﻣﺸﺎﻋﺮ ﻭﻧﻌﻴﻢ ﻭﺃﺫﻭﺍﻕ ﻭﺍﻓﺘﺘﺎﻥ ﻭﺑﻮﺍﺭﻕ ﻧﻮﺭﺍﻧﻴﺔ ﺗﺬﻫﺐ‬ ‫ﺏ ﻛﻞ ﻛﻤﺎﻝ‪ ،‬ﻛﻢ ﺳﻨﻘﻄﻒ ﻣﻦ ﺑﺪﺍﺋﻊ ﺍﳊﺐ ﺍﻟﺼﺎﰲ ﺍﻟﻌﺎﱄ‬ ‫ﺑﺒﺼﲑﺗﻨﺎ ﺇﱃ ﺭ ‪‬‬ ‫ﺍﻟﺸﺮﻳﻒ‪ ،‬ﺣﻴﺚ ﺗﺴﺘﻐﺮﻕ ﻧﻔﻮﺳﻨﺎ ﺑﺒﺤﻮ ِﺭ ﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ‬ ‫ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ!‪ ..‬ﻛﻢ ﻣﻦ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﻌﻠﻴ‪‬ﺔ ﺍﳌﺘﻔﻮﻗﺔ‬ ‫ﺏ ﺍﳉﻤﺎﻝ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻛﻢ‬ ‫ﻓﻮﻕ ﻣﺎ ﺗﻨﺎﻟﻪ ﺍﻟﻌﻮﺍﱂ ﺑﺄﺳﺮﻫﺎ ﻣﻦ ﺭ ‪‬‬ ‫ﺳﺘﺘﺸﺮﺏ ﻧﻔﻮﺳﻨﺎ ﻣﻦ ﻓﻀﺎﺋﻞ ﻭﻛﻤﺎﻻﺕ ﻭﻳﻨﻤﺴﺢ ﻋﻨﻬﺎ ﺑﺎﻟﻨﻮﺭ ﺍﻹﳍﻲ ﻛﻞ‬ ‫ﺑﺆﺱ ﻭﺗﻌﺐ ﻭﺷﻘﺎﺀ‪ ،‬ﻭﻛﻢ ﺗﺰﻭﻝ ﻣﻦ ﻧﻔﻮﺳﻨﺎ ﻣﻦ ﺍﻷﺩﺭﺍﻥ‪ ،‬ﻭﻣﻦ ﺻﻔﺎﺕ‬ ‫ﺍﳉﱭ ﻭﺍﻟﻀﻌﻒ ﻭﺍﻟﺸﺢ ﻭﻏﲑﻫﺎ‪ ،‬ﳑﺎ ﻛﺎﻧﺖ ﺳﺘﺨﻔﺾ ﻣﻦ ﺷﺄﻧﻨﺎ ﻋﻨﺪ ﺍﷲ‬ ‫ﻑ ﺩﻭ‪‬ﺎ‬ ‫ﻭﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﻛﻢ ﺳﻴﺴﺮﻱ ﺇﱃ ﻧﻔﻮﺳﻨﺎ ﻣﻦ ﻋﻠﻮ ٍﻡ ﻭﻣﻌﺎﺭ ‪‬‬ ‫ﺾ ﻣﻦ ﻓﻴﻮﺿﺎﺕ ﺍﻟﺼﻼﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻋﻠﻰ ﻛﻞ‬ ‫ﻑ ﺍﻟﻌﺎﻟﹶﻤﲔ‪ ..‬ﺫﻟﻚ ﻏﻴ ‪‬‬ ‫ﻣﻌﺎﺭ ‪‬‬ ‫ﻧﻔﺲ ﺁﻣﻨﺖ ﺑﺬﺍ‪‬ﺎ ﻭﺍﺧﺘﻴﺎﺭﻫﺎ ﻭﺭﺿﺎﻫﺎ ﺑﺮ‪‬ﺎ ﻣﻦ ﺛﻨﺎﻳﺎ ﺑﺪﺍﺋﻊ ﺁﻳﺎﺗﻪ ﺍﻟﻜﻮﻧﻴﺔ‬ ‫‪٦‬‬


‫ﺏ ﺍﳌﻮﺕ ﻭﺧﺸﻴ ﹶﺔ ﺳﻮ ِﺀ ﺍﳌﻨﻘﻠﺐ ﺑﻌﺪﻩ‪ ،‬ﺍﻟﻠﻬﻢ ﻻ‬ ‫ﻧﺘﻴﺠﺔ ﺣﺴﺎﺏ ﺍﳌﺮﺀ ﺣﺴﺎ ‪‬‬ ‫ﻋﻴﺶ ﺇ ﱠﻻ ﻋﻴﺶ ﺍﳌﺼﻠﱢﲔ‪.‬‬ ‫ﻣﻦ ﻫﻨﺎ ﻧﺪﺭﻙ ﺍﻓﺘﺘﺎﻥ ﺍﳌﻨﺸﺪﻳﻦ ﺍﳌﺆﻣﻨﲔ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ T‬ﺑﻘﺼﺎﺋﺪ ﳏﺒ ٍﺔ‬ ‫ﻭﺗﻌﻈﻴ ٍﻢ ﻭﺗﻮﻗﲑ ﺗﻔﻮﻕ ﺍﻟﻮﺻﻒ ﺑﺴﺒﺐ ﻣﺎ ﻧﺎﻟﻮﻩ ﺑﺎﻟﺼﻼﺓ ﺑﻮﺍﺳﻄﺘﻪ ﻣﻦ ﲝﻮﺭ‬ ‫ﻓﻀﻞ ﺍﷲ ﻭﻛﺮﻣﻪ ﺍﻟﺬﻱ ﺩﻭﻧﻪ ﻛﻞ ﺇﻛﺮﺍﻡ ﻭﻋﻄﺎﺀ‪ ،‬ﻓﻬﻮ ‪ T‬ﺍﻟﻄﺮﻳﻖ ﺍﻟﻘﻠﱯ‬ ‫ﺇﱃ ﺍﷲ‪ ،‬ﺣﻴﺚ ﺗﺘﺸﺮ‪‬ﺏ ﺍﻟﻨﻔﻮﺱ ﺍﳊﻖ ﻭﺍﳊﻴﺎﺓ ﻣﻦ ﺍﷲ‪.‬‬ ‫ﻫﺬﺍ‪ ..‬ﻭﲟﻘﺪﺍﺭ ﻣﺎ ﺗﻨﺎﻝ ﺍﻟﻨﻔﺲ ﻣﻦ ﺭﺑ‪‬ﻬﺎ ﻣﻦ ﻓﻴﻮﺿﺎﺕ ﺍﻟﻜﻤﺎﻝ‬ ‫ﻭﺍﻟﻜﺴﺐ ﺍﻟﻘﻠﱯ ﻭﺍﳋﲑﺍﺕ ﺍﳊﻘﻴﻘﻴﺔ ﻓﺴﺘﻔﻴﺾ ‪‬ﺎ ﺃﻋﻤﺎ ﹰﻻ ﻋﺎﻟﻴ ﹰﺔ ﺑﺮﲪﺔ‬ ‫ﻣﺘﺪﻓﻘﺔ ﻧﺎﳍﺎ ﺍﳌﺼﻠﱢﻲ ﺍﳌﺆﻣﻦ ﺑﺼﻼﺗﻪ ﻣﻦ ﻣﻌﲔ ﺣﻀﺮﺓ ﺍﻹﻟﻪ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﺎﷲ‬ ‫ﺗﻌﺎﱃ ﻳﻨﻈﺮ ﺇﱃ ﻣﺎ ﻭﻗﺮ ﰲ ﻧﻔﺲ ﺍﳌﺼﻠﱢﻲ ﻣﻦ ﻣﻜﺎﺳﺐ ﻣﻦ ﻟﺪﻧﻪ ﺗﻌﺎﱃ ﻓﻴﻬﻲﺀ‬ ‫ﻟﻪ ﺃﻋﻤﺎ ﹰﻻ ﺻﺎﳊﺔ ﻣﺘﻨﺎﺳﺒﺔ ﻣﻊ ﻧﻮﺍﻻﺕ ﻧﻔﺴﻪ‪.‬‬ ‫ﻭﺍﻟﻌﻜﺲ ﺻﺤﻴﺢ ﻓﻜﻠﻤﺎ ﻗﺪ‪‬ﻡ ﺍﳌﺆﻣﻦ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟ ‪‬ﱪ ﻭﺍﳋﲑ ﻭﺍﻹﺣﺴﺎﻥ‬ ‫ﺾ‬ ‫ﻭﺻﺎﳊﺎﺕ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﺮﻓﻊ ﺷﺄﻧﻪ ﻋﻨﺪ ﺍﷲ ﻭﻋﻨﺪ ﺍﻟﻨﺎﺱ ﻛﻠﻤﺎ ﺍﺑﻴ ‪‬‬ ‫ﻭﺟﻬﻪ ﻓﺄﻗﺒﻞ ﺑﺼﻼﺗﻪ ﻋﻠﻰ ﺭﺑ‪‬ﻪ ﻭﻫﻮ ﻭﺍﺛﻖ ﻣﻦ ﺭﺿﺎﻩ ﺗﻌﺎﱃ ﻋﻨﻪ ﻭﺗﺴﻤﻮ‬ ‫ﺻﻠﺘﻪ ﺑﺮﺑ‪‬ﻪ ﻭﺗﺘﺴﺎﻣﻰ‪ ،‬ﻓﻘﻴﺎﻡ ﺍﻟﺼﻼﺓ ﻳﺘﻢ ﺑﻄﻴﺒﺎﺕ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺍﷲ ﻃﻴﺐ ﻭﻻ‬ ‫ﻳﻘﺒﻞ ﺇ ﱠﻻ ﻃﻴﺒﹰﺎ‪ .‬ﻫﻨﺎﻟﻚ ﻭﺑﺎﻟﺼﻼﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻳﺘﺴﺎﻣﻰ ﺍﳌﺆﻣﻦ ﻭﻳﺮﻗﻰ ﺭﻗ‪‬ﻴﹰﺎ ﻣﺘﺘﺎﻟﻴﹰﺎ‬ ‫ﺑﻜ ﱢﻞ ﺻﻼﺓ ﻭﻳﺘﻐﺬﻯ ﻏﺬﺍﺀ ﺃﻫﻞ ﺍﳉﻨ‪‬ﺎﺕ ﺑﺎﻟﻮﺟﺒﺎﺕ ﺍﻟﻴﻮﻣﻴﺔ ﺍﳋﻤﺲ ﻓﻬﻮ‬ ‫‪٧‬‬


‫ﻭﻣﻨﺬ ﺗﻔﺘﻴﺤﻪ ﻋﻠﻰ ﺍﳊﻴﺎﺓ ﻣﻦ ﺍﻟﻨﻮﻡ ﻳﻠﺠﻢ ﺯﻳﻐﺎﻥ ﻭﺿﻼﻝ ﺍﻟﻨﻔﺲ ﺑﺎﻟﺼﻠﻮﺍﺕ‬ ‫ﺍﻟﻄﻴﺒﺎﺕ ﺍﳌﺒﺎﺭﻛﺎﺕ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻛﺬﺍ ﻓﺈﺫﺍ ﻣﺎ ﺍﺳﺘﻐﺮﻗﺖ ﰲ ﳐﺎﻟﺐ ﺍﻟﺪﻧﻴﺎ‬ ‫ﺍﻟﺪﻧﻴﺔ ﺃﻭ ﻛﺎﺩﺕ؛ ﻓﻬﻮ ﻳﻀﺤ‪‬ﻲ ﺑﻜ ﱢﻞ ﻋﻤﻞ ﺩﻧﻴﻮﻱ ﻣﻬﻤﺎ ﻋﻼ ﻭﻃﻐﻰ ﻟﻴﻐﺬﻱ‬ ‫ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻈﻬﲑﺓ ﻋﻨﺪ ﺷﺪﺓ ﺍﻻ‪‬ﻤﺎﻙ ﺑﺪﻧﻴﺎﻩ ﻟﻴﺼﻔﱢﻲ ﻧﻔﺴﻪ ﻭﻳﻨﻘﱢﻴﻬﺎ‬ ‫ﺏ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﻮﺍﺕ ﺍﻟﺬﻱ ﻓﻀﻠﻪ ﺍﳌﺪﻳﺪ ﺃﻛﱪ‬ ‫ﻭﻳﺰﻭ‪‬ﺩﻫﺎ ﺑﺎﳌﻜﺮﻣﺎﺕ ﻣﻦ ﺭ ‪‬‬ ‫ﻣﻦ ﻣﻜﺎﺳﺐ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ﻭﺍﷲ ﺃﻛﱪ‪ ،‬ﻭﻛﺬﺍ ﺑﻘﻴﺔ ﺍﻟﻮﺟﺒﺎﺕ ﺫﺍﺕ ﺍﻷﻛﻞ‬ ‫ﺍﻟﺪﺍﺋﻢ ﻭﺍﻟﺘﺠﻠﱢﻲ ﺍﻟﻌﻠﻮﻱ ﺍﻟﻈﻠﻴﻞ ﺇﺫﻥ‪:‬‬ ‫ﺍﻟﺼﻼﺓ ﻣﻌﺮﺍﺝ ﺍﳌﺆﻣﻦ ‪‬ﺎ ﻳﺴﻤﻮ ﻭ‪‬ﺎ ﻳﻌﻠﻮ‪..‬‬ ‫ﺍﻟﺼﻼﺓ ﻏﺴﻞ ﺍﻟﻘﻠﻮﺏ ﻭﺷﻔﺎﺅﻫﺎ‪ ،‬ﻧﻌﻴﻢ ﺍﳌﺆﻣﻦ ﻭﻣﻜﺎﺳﺒﻪ ﻭﺳﺮ ﺍﳊﻴﺎﺓ‪ ،‬ﺎ‬ ‫ﺗﺴﺮﻱ ﺍﳊﻴﺎﺓ ﻟﻠﻨﻔﻮﺱ ﻓﺘﻨﻌﺸﻬﺎ ﻭﻋﺎﻓﻴﺔ ﺍﻷﺑﺪﺍﻥ ﻭﻭﻗﺎﻳﺘﻬﺎ ﻣﻦ ﻛﺎﻓﺔ ﺍﻷﻣﺮﺍﺽ‪..‬‬ ‫ﻓﺎﻟﺼﻼﺓ ﻛﻤﺎﻝ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭ‪‬ﺎﺅﻫﺎ ﻭﻻ ﺣﻴﺎﺓ ﺑﻼ ﺻﻼﺓ ﻓﻬﻲ ﺗﻨﻈﱢﻒ ﺍﻟﻘﻠﻮﺏ‬ ‫ﻣﻦ ﺧﺒﺜﻬﺎ ﻭﺃﺩﺭﺍ‪‬ﺎ‪ ،‬ﺎ ﺍﻟﻨﻌﻴﻢ ﻛﻠﻪ ﻭﺍﻟﺸﻔﺎﺀ ﺍﻟﻨﻔﺴﻲ ﻭﺍﳉﺴﺪﻱ ﺍﻟﺘﺎﻣ‪‬ﺎﻥ‬ ‫ﺍﻷﻛﻤﻼﻥ‪ ،‬ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﺒﻄﻮﻟﺔ ﻭﺍﻟﺸﺠﺎﻋﺔ ﺍﻟﱵ ﻻ ﺗﺒﺎﺭﻯ‪ ،‬ﻭ‪‬ﺎ ﺗﺘﻢ ﺍﻟﺘﻀﺤﻴﺎﺕ‬ ‫ﺍﻟﻨﺒﻴﻠﺔ ﺍﻟﺴﺎﻣﻴﺔ ﻭﺧﻮﺍﺭﻕ ﺍﻷﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﻜﱪﻯ‪ ،‬ﻣﻨﻬﺎ ﺍﻟﻨﻮﺭ ﻭﺍﳊﻴﺎﺓ‪،‬‬ ‫ﻭﺍﻟﺒﻬﺠﺔ ﻭﺍﻟﺒﺼﲑﺓ ﺍﻟﻜﺸ‪‬ﺎﻓﺔ ﻟﻜ ﱢﻞ ﻧﺒﻞ ﻭﲰﻮ ﻣﺘﺴﺎﻣﻖ ﻣﺘﻌﺎﻝ ﻣﺘﺸﺎﻫﻖ‪.‬‬ ‫‪‬ﺎ ﺗﺘﻢ ﺍﳌﺸﺎﻫﺪﺍﺕ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﻌﻠﻴ‪‬ﺔ ﻟﻠﺤﻀﺮﺓ ﺍﻟﻘﺪﺳﻴﺔ‪ ،‬ﻟﻺﻟﻪ ﺍﻟﻌﻈﻴﻢ‬ ‫ﻭﻷﲰﺎﺋﻪ ﺗﻌﺎﱃ ﺍﳊﺴﲎ‪ ،‬ﻛﻴﻒ ﻻ ﻭﺭﺍﺋﺪﻫﺎ ﺍﳌﺼﻄﻔﻰ ﺍﻟﻨﻮﺭ ﺍﻟﺒﺎﻫﺮ ﺍﻟﻜﺎﺷﻒ‬ ‫ﻟﻌﻈﻤﺔ ﺟﻼﻝ ﲨﺎﻝ ﻣﺒﺪﻉ ﻛ ﱢﻞ ﺑﺪﻳﻊ ﻭﻭﺍﻫﺐ ﺍﳉﻤﺎﻝ ﻟﺮﻭﺍﺋﻊ ﺑﺪﺍﺋﻊ ﻛﺎﻓﺔ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ..‬ﻓﻴﺎ ﺳﻌﺎﺩﺓ ﺍﳌﺆﻣﻦ ﺍﳌﺘﻘﻲ ﺑﺎﻟﺼﻼﺓ ﲝﺒﻴﺐ ﺍﷲ ﻧﻮﺭ ﺃﻧﻮﺍﺭ ﺍﻹﻟﻪ‬ ‫‪٨‬‬


‫ﻭﻣﻨﺒﻊ ﺍﳉﻨ‪‬ﺎﺕ ﺍﻟﻌﻠﻰ ﻭﺫﻟﻚ ﺑﺸﻬﻮﺩ ﻛﻤﺎﻻﺗﻪ ﺗﻌﺎﱃ ﻭﻧﻮﺍﻝ ﻓﻀﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ‬ ‫ﻭﺇﻏﺪﺍﻗﺎﺕ ﻓﻴﻮﺿﺎﺕ ﺍﻹﻛﺮﺍﻡ ﻭﺍﻹﻧﻌﺎﻡ ﻭﻧﻮﺍﻝ ﺃﻗﺼﻰ ﺍﳌﲎ‪.‬‬ ‫ﺍﻟﺼﻼﺓ ﻧﻮﺭ ﺍﻟﻨﻔﻮﺱ ﰲ ﺍﻟﱪﺯﺥ ﻭﺍﳊﻴﺎﺓ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﺴﺎﺭﻳﺔ ﺑﻌﺪ ﺍﳌﻮﺕ ﻭ‪‬ﺎ‬ ‫ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺃﻫﻮﺍﻝ ﺍﳌﻮﻗﻒ ﻭﻣﻦ ﺍﻟﻨﲑﺍﻥ ﺍﶈﺮﻗﺔ ﺑﺎﻵﺧﺮﺓ‪.‬‬ ‫ﺍﻟﺼﻼﺓ ﻭﻓﺎﺀ ﻭﺗﻄﻬﲑ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﺷﻔﺎﺀ ﻣﻦ ﺍﻟﻌﻴﻮﺏ ﻭ‪‬ﺎ ﺗ‪‬ﻨﺎﻝ ﺍﳉﻨ‪‬ﺎﺕ‬ ‫ﻭﺗﺮﻛﻬﺎ ﺟﻔﺎﺀ ﻭﻣﻮﺕ ﻟﻠﻘﻠﻮﺏ‪ ..‬ﻓﺎﺭﺑﺄ ﺑﻨﻔﺴﻚ ﺃﻥ ﺗﺮﻋﻰ ﻣﻊ ﺍﳍﻤ ِﻞ‪.‬‬ ‫ﺍﻟﺮﻗﻲ ﺍﻹﻧﺴﺎﱐ ﻻ ﻳ‪‬ﻨﺎﻝ ﺇ ﱠﻻ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻓﺒﻬﺎ ﺍﳊﻴﺎﺓ ﻛﻠﻬﺎ ﻭﺍﻟﻨﺠﺎﺡ ﻭﺍﻟﻔﻼﺡ‪.‬‬ ‫ﻓﺼﻠﱡﻮﺍ ﻭﻻ ﲤﻠﱡﻮﺍ ﻳﺎ ﺃﻫﻞ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﳊﹸﻈﻮﺓ ﻭﺍﳍﻨﺎﺀ ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻛﻞ‬ ‫ﱳ‪.‬‬ ‫ﺑﻼﺀ‪ ..‬ﺃﻧﺘﻢ ﻳﺎ ﻣﻦ ﺳﻠﻜﺘﻢ ﻣﺴﺎﻟﻚ ﺍﻹﳝﺎﻥ ﻓﻄﻠﱠﻘﺘﻢ ﺍﻟﺪﻧﻴﺎ ﻭﻋﻔﺘﻢ ﺍﻟﻔ ‪‬‬ ‫ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻻ ﺧﲑ ﻓﻴﻪ‪ ..‬ﺑﺎﻟﺼﻼﺓ ﺗﺰﺩﻫﻲ ﺍﳊﻴﺎﺓ ﺍﳌﺘﺮﻋﺔ ﺑﺎﳌﻜﺮﻣﺎﺕ‬ ‫ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻛﻞ ﻗﺒﻴﺢ ﺍﻵﻓﺎﺕ ﻭﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭ‪‬ﺎ ﻣﻌﺎﺭﺝ ﺍﻟﻘﺪﺱ‪ ،‬ﻭﻫﻲ‬ ‫ﻣﻬﺒﻂ ﺍﻟﺘﺠﻠﱢﻴﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﺴﻨﻴﺔ ﺍﻷﺑﺪﻳﺔ ﻭﺍﻷﺧﻼﻕ ﺍﻟﻌﻠﻴ‪‬ﺔ‬ ‫ﻭﺍﻟﻔﻮﺯ ﲟﺠﻠﻰ ﺍﳊﻖ ﺍﳌﻨﲑ‪.‬‬ ‫ﻃﻮﰉ ﻟﻠﻤﺼﻠﱢﲔ ﺍﳌﺘﺼﻠﲔ ﺑﺬﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ﺑﻮﺍﺳﻄﺔ ﻗﺪﺳﻴﺔ‬ ‫ﺭﻭﺣﺎﻧﻴﺔ ﻧﻔﺲ ﺍﳌﺼﻄﻔﻰ ﻭﻛﻔﻰ‪..‬‬ ‫ﻃﻮﰉ ﻟﻠﻤﺼﻠﱢﲔ ﺍﳌﺆﻣﻨﲔ ﻭﺣﺴﻦ ﻣﺂﺏ‪..‬‬ ‫‪٩‬‬


‫ﺍﻟﺼﻼﺓ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ‪‬ﺎ ﻳﺒﻠﻎ ﺍﳌﺆﻣﻦ ﻛ ﱠﻞ ﻣﻘﺎﺻﺪﻩ ﺍﻟﻨﺒﻴﻠﺔ ﻭﻳ‪‬ﻐﻔﺮ ﻟﻪ ﻣﺎ‬ ‫ﺳﺒﻖ ﺑﺎﻟﺼﻠﺔ ﺍﻟﻌﻠﻴﺔ ﺑﺎﷲ‪ ،‬ﻓﻤﻦ ﺗﺮﻛﻬﺎ "ﻓﻔﻲ ﻧﻔﺴﻪ ﺍﳌﻈﻠﻮﻣﺔ" ﻗﺪ ﻫﺪﻡ ﺍﻟﺪﻳﻦ‬ ‫ﻭﺧﺴﺮ ﺍﻟﻴﻘﲔ ﻭﻛﺎﻥ ﰲ ‪‬ﺎﻳﺔ ﻋﻤﺮﻩ ﻣﻦ ﺍﳋﺎﺳﺮﻳﻦ ﳌﺎ ﺃﻋﺪ‪‬ﻩ ﺗﻌﺎﱃ ﻟﻠﻤﺼﻠﱢﲔ‬ ‫ﳑﺎ ﻻ ﻋﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ‪.‬‬ ‫ﺗﻘﺪﱘ ﺍﳌﺮﰊ ﺍﻷﺳﺘﺎﺫ‬

‫ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﳛﲕ ﺍﻟﺸﻬﲑ ﺑﺎﻟﺪﻳﺮﺍﱐ‬

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‫ﺍﻟـﺼــــــــــــــﻼﺓ‬ ‫ﺛﺎﱐ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﻠﻴﺎ ﻟﻠﺘﻘﻮﻯ‬

‫ﻭﺍﻵﻥ ﻭﺑﻌﺪ ﺃﻥ ﺗﻜﻠﻤﻨﺎ ﻋﻦ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺷﻬﺎﺩﺓ ﺃﻥ ﳏﻤﺪﹰﺍ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﻋﺮﻓﻨﺎ ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﺸﻬﺎﺩﺗﲔ ﻭﺑﻌﺾ ﻣﺎ ﻳﻨﻄﻮﻱ‬ ‫ﲢﺘﻬﻤﺎ ﻣﻦ ﻣﻌﺎﻥ ﻧﻨﺘﻘﻞ ﺇﱃ ﺍﻟﻜﻼﻡ ﻋﻦ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﺣﺪﻳﺚ‪:‬‬ ‫»ﺑﲏ ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﲬﺲ‪ «..‬ﰲ ﻗﻮﻟﻪ ‪» :T‬ﻭﺇﻗﺎﻡ ﺍﻟﺼﻼﺓ«‪ ..‬ﻓﻨﻘﻮﻝ‪:‬‬ ‫ﺇﺫﺍ ﻭﺻﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺷﻬﺎﺩﺓ ﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﺁﻣﻦ ﺑﻪ ‪،T‬‬ ‫ﻭﺻﺪ‪‬ﻕ ﺃﻥ ﻛﻞ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻫﻮ ﺍﳊﻖ ﻣﻦ ﻋﻨﺪ ﺍﷲ‪ ،‬ﻭﺍﺳﺘﺴﻠﻢ ﳍﺬﺍ ﺍﻟﺮﺳﻮﻝ‬ ‫ﺍﻟﻜﺮﱘ ﻛﻞ ﺍﻻﺳﺘﺴﻼﻡ ﻓﻌﻨﺪﺋ ٍﺬ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﻌﻠﻢ ﻣﻨﻪ ﺃﺻﻮﻝ ﺍﻟﺼﻼﺓ ﺍﻟﱵ‬ ‫ﺃﻣﺮ ‪‬ﺎ ﺍﷲ‪ ،‬ﻭﺃﻥ ﳚﲏ ﺍﻟﺜﻤﺮﺓ ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺳﻮﻝ ‪T‬‬ ‫ﺇﻣﺎﻣﹰﺎ ﻟﻪ ﰲ ﻫﺬﺍ ﺍ‪‬ﺎﻝ ﻭﻣﻌﻠﻤﹰﺎ ﻭﻫﺎﺩﻳﹰﺎ ﻭﻣﺮﺷﺪﹰﺍ ﻭﺳﺮﺍﺟﹰﺎ ﻣﻨﲑﹰﺍ‪.‬‬ ‫ﻭﻟﻌﻠﻚ ﺗﻘﻮﻝ‪ :‬ﻫﻞ ﲣﺘﻠﻒ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻋﻠﱠﻤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﺭﺳﻮﻟﹶﻪ ﻭﺃﻣﺮﻩ ﺃﻥ‬ ‫ﻳﻌﻠﱢﻤﻨﺎ ﺇﻳﺎﻫﺎ ﻋﻤﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﺍﻵﻥ ﰲ ﺑﻄﻮﻥ ﺍﻟﻜﺘﺐ ﳑﺎ ﺃﺛﺮ ﻋﻨﻪ ‪ T‬ﻭﻣﺎ ﺗﻮﺍﺗﺮ‬ ‫ﻋﻨﻪ ﲞﺼﻮﺻﻬﺎ ﻣﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ‪ ،‬ﻣﻨﻬﺎ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻮﺍﺟﺐ ﻭﻣﻨﻬﺎ ﺍﻟﺴﻨﻦ‬ ‫ﻭﺍﳌﺴﺘﺤﺒ‪‬ﺎﺕ؟‪ .‬ﻭﺟﻮﺍﺑﹰﺎ ﻋﻠﻰ ﺫﻟﻚ ﻧﻘﻮﻝ‪ :‬ﻟﻜﻞ ﺷﻲﺀ ﺻﻮﺭﺓ ﻭﺣﻘﻴﻘﺔ‪،‬‬ ‫ﻭﺻﻮﺭﺓ ﺍﻟﺼﻼﺓ ﺇﳕﺎ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ﰲ ﻛﺘﺐ ﺍﻟﻔﻘﻪ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻔﺔ‪،‬‬ ‫ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺬﻩ ﺍﻟﺼﻼﺓ ﺍﻟﺼﻮﺭﻳﺔ ﻭﺃﻥ ﳝﺎﺭﺳﻬﺎ ﺍﻟ ‪‬ﱪ ﻭﺍﻟﻔﺎﺟﺮ ﻭﺍﳌﺆﻣﻦ‬ ‫ﻭﺍﳌﻨﺎﻓﻖ‪ ،‬ﻭﲨﻴﻌﻬﻢ ﻳﺴﺘﻄﻴﻊ ﲝﺴﺐ ﺍﻟﺼﻮﺭﺓ ﺃﻥ ﻳﻘﻮﻡ ﺑﻌﻤﻞ ﻭﺍﺣﺪ ﻟﻜﻦ ﺍﻟﺘﺒﺎﻳﻦ‬ ‫ﻭﺍﻟﺘﻔﺎﻭﺕ ﺇﳕﺎ ﻳﻜﻮﻥ ﲝﺴﺐ ﺍﳊﻘﺎﺋﻖ ﻓﻠﻜﻞ ﺍﻣﺮﺉ ﰲ ﺻﻼﺗﻪ ﻭﺟﻬﺔ ﻫﻮ ﻣﻮﻟﱢﻴﻬﺎ‬ ‫‪١١‬‬


‫ﺼﻞﱟ ﻓﻬﻢ ﻭﺇﺩﺭﺍﻙ‪،‬‬ ‫ﺏ ﻣﻦ ﺧﺎﻟﻘﻪ ﲝﺴﺐ ﺇﳝﺎﻧﻪ ﻭﺍﺭﺗﺒﺎﻃﻪ ﺑﺈﻣﺎﻣﻪ ﻭﻟﻜﻞ ‪‬ﻣ ‪‬‬ ‫ﻭﻟﻜ ٍﻞ ﻗﺮ ‪‬‬ ‫ﻭﺷﻬﻮﺩ ﻭﻋﻘﻞ‪ .‬ﻭﻗﺪ ﺑﲔ ‪ T‬ﺃﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻜﺘﺐ ﻟﻪ ﻣﻦ ﺻﻼﺗﻪ ﺍﻟﻨﺼﻒ‬ ‫ﻼ ﻭﻻ ﻛﺜﲑﹰﺍ‪..‬‬ ‫ﻭﻣﻨﻬﻢ ﺍﻟﺮﺑﻊ ﻭﻣﻨﻬﻢ ﺍﻟﻌﺸﺮ ﻭﻣﻨﻬﻢ ﻣﻦ ﻻ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﺻﻼﺗﻪ ﻗﻠﻴ ﹰ‬ ‫ﻭﻳﺸﲑ ﺇﱃ ﺫﻟﻚ ‪» :T‬ﻭﻟﻴﺲ ﻟﻠﻌﺒﺪ ﻣﻦ ﺻﻼﺗﻪ ﺇﻻ ﻣﺎ ﻋﻘﻞ ﻣﻨﻬﺎ«)‪.(١‬‬ ‫ﻋﻠﻰ ﻫﺬﺍ ﻓﺎﻟﺼﻼﺓ ﺍﻟﱵ ﻋﻠﱠﻤﻬﺎ ﺍﻟﺮﺳﻮﻝ ‪ T‬ﺃﺻﺤﺎﺑﻪ‪ ،‬ﻭﺍﻟﱵ ﺃﻣﺮﻧﺎ ‪‬ﺎ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﻼ ﻭﺍﻟﻌﻘﻞ ﻫﻮ‬ ‫ﺑﻮﺍﺳﻄﺔ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﳚﺐ ﺃﻥ ﺗﺜﻤﺮ ﰲ ﻧﻔﺲ ﺍﳌﺼﻠﱢﻲ ﻋﻘ ﹰ‬ ‫ﺭﻭﺣﻬﺎ ﻭﺣﻘﻴﻘﺘﻬﺎ ﻭﻣﻘﺎﺱ ﻓﺎﺋﺪﺓ ﺍﳌﺼﻠﻲ ﻣﻨﻬﺎ‪ .‬ﻭﻣﻦ ﱂ ﻳﻌﻘﻞ ﻣﻦ ﺻﻼﺗﻪ ﺷﻴﺌﹰﺎ ﻓﻼ‬ ‫ﺻﻼﺓ ﻟﻪ ﻭﱂ ﻳﺆﺩ‪‬ﻫﺎ ﻭ ‪‬ﺭﺏ‪ ‬ﻗﺎﺋ ٍﻢ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﻗﻴﺎﻣﻪ ﺇ ﱠﻻ ﺍﻟﺴﻬﺮ‪ ،‬ﻭﻻ ﺑ ‪‬ﺪ ﻟﻨﺎ ﻭﺍﳊﺎﻟﺔ‬ ‫ﻫﺬﻩ ﻣﻦ ﺃﻥ ﻧﻔﺼ‪‬ﻞ ﰲ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﺑﻌﺾ ﺍﻟﺘﻔﺼﻴﻞ ﻻ ﺳﻴ‪‬ﻤﺎ ﻭﺍﻟﺼﻼﺓ ﻫﻲ ﻋﻤﺎﺩ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺭﺃﺱ ﺍﻷﻣﺮ ﻛﻠﻪ ﻓﻨﻘﻮﻝ‪ :‬ﲟﺎ ﺃﻥ ﺍﻟﺼﻼﺓ ﻫﻲ ﺻﻠﺔ ﺍﻟﻨﻔﺲ ﲞﺎﻟﻘﻬﺎ ﻭﺍﺭﺗﺒﺎﻃﻬﺎ‬ ‫ﺍﻟﻮﺛﻴﻖ ﺑﻨﻮﺭ ﺭ‪‬ﺎ‪ ،‬ﻭﲟﺎ ﺃﻥ ﺍﻟﻌﻘﻞ ﻫﻮ ﺭﻭﺡ ﺍﻟﺼﻼﺓ ﻭﲦﺮ‪‬ﺎ ﻟﺬﻟﻚ ﻛﺎﻥ ﻟﺰﺍﻣﹰﺎ ﻋﻠﻴﻨﺎ‬ ‫ﺃﻥ ﻧﻌﺮﻑ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻣﺎﺫﺍ ﻧﻌﻘﻞ ﰲ ﺻﻼﺗﻨﺎ ﻭﺍﻷﺻﻮﻝ ﺍﻟﻮﺍﺟﺐ ﺍﺗ‪‬ﺒﺎﻋﻬﺎ‬ ‫ﺣﱴ ﻧﺼﻞ ﺇﱃ ﺍﻟﻌﻘﻞ‪ .‬ﻭﻧﺒﺪﺃ ﺑﺒﻴﺎﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻘﻞ ﻓﻨﻘﻮﻝ‪:‬‬ ‫ﺍﳌﺮﺍﺩ ﺑﺎﻟﻌﻘﻞ ﻫﻨﺎ ﺍﻟﻌﻘﻞ ﺍﻟﻨﻔﺴﻲ ﻭﻫﻮ ﻣﺎ ﺗﻮﻋﻴﻪ ﺍﻟﻨﻔﺲ ﻭﻣﺎ ﲣﺘﺰﻧﻪ ﻓﻴﻬﺎ ﻣﻦ ﺑﻌﺪ‬ ‫ﺃﻥ ﺷﻬﺪﺗﻪ ﻭﺭﺃﺗﻪ‪ ،‬ﺃﻣﺎ ﻣﺎ ﻳﻌﻘﻠﻪ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﳓﻦ ﺑﺼﺪﺩﻫﺎ ﻓﻴﺪﻭﺭ‬ ‫ﻼ ﻧﻔﺴﻴﹰﺎ ﻣﻦ ﺑﻌﺪ‬ ‫ﺣﻮﻝ ﺃﻣﺮﻳﻦ ﺍﺛﻨﲔ‪ :‬ﻓﻬﻮ ﻳﻌﻘﻞ ﻃﺮﻓﹰﺎ ﻣﻦ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﳍﻴﺔ ﻋﻘ ﹰ‬ ‫ﺃﻥ ﺁﻣﻦ ‪‬ﺎ ﻭﻋﻘﻠﻬﺎ ﻓﻜﺮﻳﹰﺎ ﻭﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﻳﻌﻘﻞ ﺳ ‪‬ﺮ ﺍﻟﺘﺸﺮﻳﻊ ﺍﻹﳍﻲ ﻭﺑﻌﺾ ﻣﺎ‬ ‫ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﺍﻷﻭﺍﻣﺮ ﺍﻟﱵ ﺃﻧﺰﳍﺎ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﺇﺫ‬ ‫)‪ (١‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ‪ :‬ﺝ‪ ،٣‬ﺹ‪ ،٣٨٢‬ﺝ ‪.٧٠٥٠‬‬ ‫‪١٢‬‬


‫ﻳﻜﻮﻥ ﻋﻘﻞ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﳍﻴﺔ ﲟﺸﺎﻫﺪﺓ ﺍﳌﺼﻠﱢﻲ ﻃﺮﻓﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻤﺎﻻﺕ ﺷﻬﻮﺩﹰﺍ‬ ‫ﻧﻔﺴﻴﺎﹰ‪ ،‬ﺇﺫ ﻳﺮﻯ ﺍﻟﻌﻈﻤﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻟﻌﺪﻝ ﻭﻳﺸﻬﺪ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﻄﻒ ﻭﺍﳊﻨﺎﻥ‬ ‫ﻭﺍﻟﻔﻀﻞ ﻭﺍﻹﺣﺴﺎﻥ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ﻭﻫﻨﺎﻟﻚ ﺗﺘﻤﺜﱠﻞ‬ ‫ﻧﻔﺴﻪ ﻫﺬﻩ ﺍﻟﻜﻤﺎﻻﺕ ﻭﺗﻮﻋﻴﻬﺎ ﻭﺗﻐﺪﻭ ﻣﺴﺘﻘﺮﺓ ﻓﻴﻬﺎ‪ .‬ﺃﻣﺎ ﻋﻘﻞ ﺍﻷﻭﺍﻣﺮ ﺍﻹﳍﻴﺔ‬ ‫ﻼ ﻋﻨﺪﻣﺎ ﻳﻘﺮﺃ ﺁﻳﺎﺕ‬ ‫ﻓﺘﻜﻮﻥ ﺑﺮﺅﻳﺔ ﻣﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﻣﻦ ﺧﲑ‪ ،‬ﻓﲑﻯ ﺍﳌﺼﻠﻲ ﻣﺜ ﹰ‬ ‫ﺍﳊﺠﺎﺏ ﻓﺎﺋﺪﺓ ﺍﳊﺠﺎﺏ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺧﲑ ﻟﻠﻤﺮﺃﺓ ﺫﺍ‪‬ﺎ ﻭﺫﻭﻳﻬﺎ‪ ،‬ﻭﺍ‪‬ﻤﻮﻋﺔ‬ ‫ﺍﻟﺒﺸﺮﻳﺔ ﻛﻠﱢﻬﺎ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻘﺮﺃ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﻨﻬﻰ ﻋﻦ ﺍﳋﻤﺮ ﻭﺍﳌﻴﺴﺮ ﻳﺮﻯ ﻣﺎ ﻓﻴﻬﺎ‬ ‫ﻣﻦ ﺍﻷﺫﻯ ﻭﻣﺎ ﻳﻨﺠﻢ ﻋﻦ ﺗﻌﺎﻃﻴﻬﺎ ﻣﻦ ﻣﻀﺮ‪‬ﺍﺕ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻴ‪‬ﺘﺔ‬ ‫ﻭﻣﺎ ﻳﻨﺸﺄ ﻋﻦ ﺃﻛﻠﻬﺎ ﻣﻦ ﺃﻣﺮﺍﺽ ﻭﻋﺎﻫﺎﺕ‪ .‬ﻭﻳﺮﻯ ﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﺼﻼﺓ‬ ‫ﻭﺍﳊﺞ ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﺍﻟﱵ ﻳﻌﻘﻠﻬﺎ ﺍﳌﺼﻠﱢﻲ ﲟﺎ ﻳﺴﻤﻌﻪ ﰲ‬ ‫ﺻﻼﺗﻪ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻬﻮ ﻻ ﻳﺴﻤﻊ ﺑﺂﻳﺔ ﺇ ﱠﻻ ﻭﻳﺮﻯ ﻣﺎ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻪ ﻣﻦ‬ ‫ﻣﻌﺎ ٍﻥ ﺭﺅﻳﺔ ﻣﺘﻨﺎﺳﺒﺔ ﻣﻊ ﻣﻘﺪﺍﺭ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﻭﺟﻬﺔ ﺇﱃ ﺧﺎﻟﻘﻪ‪ ،‬ﻭﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ‬ ‫ﺻﻠﺔ ﻭﺇﻗﺒﺎﻝ ﻭﺫﻟﻚ ﻣﺎ ﻧﻌﻨﻴﻪ ﺑﻌﻘﻞ ﺍﻷﻭﺍﻣﺮ ﺍﻹﳍﻴ‪‬ﺔ‪.‬‬ ‫ﻭﻣﻦ ﱂ ﻳﻌﻘﻞ ﰲ ﺻﻼﺗﻪ ﻃﺮﻓﹰﺎ ﻣﻦ ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﳍﻴ‪‬ﺔ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻌﻘﻞ ﻣﺎ ﰲ‬ ‫ﺍﻷﻭﺍﻣﺮ ﺍﻹﳍﻴ‪‬ﺔ ﻣﻦ ﺧﲑﺍﺕ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻌﻘﻞ ﺷﻴﺌﹰﺎ ﳑﺎ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻪ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻜﺮﱘ ﺍﻟﱵ ﻳﺘﻠﻮﻫﺎ ﰲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻴﺲ ﺑﻌﺠﻴﺐ ﺃﻥ ‪‬ﺗﹶﻠﻒ‪ ‬ﺻﻼﺗ‪‬ﻪ ﻛﻤﺎ ﻳﻠﻒ ﺍﻟﺜﻮﺏ‬ ‫ﳋِﻠﻖ‪ ‬ﻭﻳﻀﺮﺏ ‪‬ﺎ ﰲ ﻭﺟﻪ ﺻﺎﺣﺒﻬﺎ ﺇﺫ ﺃﻧﻪ ﱂ ﻳﻔﺪ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ‪ .‬ﺃﻣﺎ ﺍﻟﻄﺮﻳﻖ ﺇﱃ‬ ‫ﺍﹶ‬ ‫ﺍﻟﻌﻘﻞ ﻓﺈﳕﺎ ﻳﻜﻮﻥ ﺑﺮﻓﻘﺔ ﺫﻟﻚ ﺍﻹﻣﺎﻡ ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ ﻭﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺴﻴﺪ‬ ‫ﺍﻷﻋﻈﻢ ‪ .T‬ﻭﻣﻦ ﱂ ﻳ‪‬ﺼ ﱢﻞ ﻣﻘﺘﺪﻳﹰﺎ ﺑﺬﻟﻚ ﺍﻹﻣﺎﻡ ﻓﻠﻴﺲ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺼﻞ ﺇﱃ‬ ‫ﺍﻟﻌﻘﻞ ﻭﻟﻮ ﺃﻧﻪ ﺻﻠﱠﻰ ﰲ ﺍﻟﻴﻮﻡ ﻣﺌﺔ ﺭﻛﻌﺔ‪ ،‬ﻭﻟﻮ ﺃﻧﻪ ﻗﺎﻡ ﻳﺼﻠﻲ ﺍﻟﻠﻴﻞ ﻛﻠﱠﻪ ﻭﻟﻌﻠﻚ‬ ‫‪١٣‬‬


‫ﺗﺴﺄﻝ ﻋﻦ ﺍﻟﺴﺒﺐ ﻭﺗﻌﺠﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻓﺄﻗﻮﻝ‪" :‬ﺑﻌﲔ ﺍﻟﺮﺃﺱ ﺗﺮﻯ ﺍﻷﺷﻴﺎﺀ‬ ‫ﺑﺎﻷﻧﻮﺍﺭ ﺍﳌﻌﺮﻭﻓﺔ ﺃﻣﺎ ﺍﳊﻘﺎﺋﻖ ﻓﻼ ﺗﺮﺍﻫﺎ ﺍﻟﻨﻔﺲ ﺇ ﱠﻻ ﺑﻨﻮﺭ ﺍﷲ ﺑﺮﺳﻮﻝ ﺍﷲ ‪."T‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻘﻞ ﻧﺘﻴﺠﺔ ﳌﺎ ﳛﺼﻞ ﻋﻠﻴﻪ ﺍﳌﺼﻠﻲ ﻣﻦ ﺷﻬﻮﺩ ﻭﺭﺅﻳﺔ ﻧﻔﺴﻴﺔ‬ ‫ﻓﻜﻴﻒ ﺗﺴﺘﻄﻴﻊ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺃﻥ ﺗﺸﺎﻫﺪ ﻛﻤﺎﻝ ﺍﷲ ﻭﻟﻴﺲ ﳍﺎ ﻧﻮﺭ ﺗﺸﺎﻫﺪ ﺑﻪ‬ ‫ﻫﺬﺍ ﺍﻟﻜﻤﺎﻝ؟‪ .‬ﺃﻡ ﻛﻴﻒ ﺗﻨﻜﺸﻒ ﳍﺎ ﺍﳌﻌﺎﱐ ﻭﻟﻴﺲ ﳍﺎ ﺳﺮﺍﺝ ﻣﻨﲑ ﻳﺮﻳﻬﺎ‬ ‫ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻭﻳﺒﻴ‪‬ﻦ ﳍﺎ ﻣﺎ ﰲ ﺍﻷﻭﺍﻣﺮ ﺍﻹﳍﻴﺔ ﻣﻦ ﺧﲑﺍﺕ!‪ .‬ﻟﺬﻟﻚ ﻓﻬﺬﺍ‬ ‫ﺍﳌﺼﺒﺎﺡ ﻣﻦ ﻟﻮﺍﺯﻡ ﺍﻟﺮﺅﻳﺔ ﻭﻫﺬﺍ ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ ﻣﻦ ﻟﻮﺍﺯﻡ ﻭﺿﺮﻭﺭﻳﺎﺕ ﻣﻦ‬ ‫ﻳﺮﻳﺪ ﺃﻥ ﻳﺼ ﹶﻞ ﺇﱃ ﺍﻟﻌﻘﻞ‪ .‬ﻭﻣﺎ ﺫﺍﻙ ﺍﳌﺼﺒﺎﺡ ﻭﺍﻟﺴﺮﺍﺝ ﺇﻻ ﺭﺳﻮﻝ ﺍﷲ ‪.T‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ ﻣﺸﲑﹰﺍ ﺇﱃ ﺫﻟﻚ ﺑﻘﻮﻟﻪ‪} :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟ‪‬ﻨِﺒ ‪‬ﻲ ِﺇﻧ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ‪‬ﻙ ﺷ‪‬ﺎﻫِﺪﹰﺍ‬ ‫‪‬ﻭ ‪‬ﻣ‪‬ﺒﺸ‪‬ﺮﹰﺍ ‪‬ﻭ‪‬ﻧﺬِﻳﺮﺍﹰ‪ ،‬ﻭﺩ‪‬ﺍﻋِﻴﹰﺎ ِﺇﻟﹶﻰ ﺍ ِ‬ ‫ﷲ ِﺑِﺈ ﹾﺫِﻧ ِﻪ ‪‬ﻭ ِﺳﺮ‪‬ﺍﺟﹰﺎ ﻣ‪‬ﻨﲑﹰﺍ{)‪.(١‬‬ ‫ﻭﻣﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﺭﺳﻮﻟﻪ ﺑﺎﻻﲡﺎﻩ ﺷﻄﺮ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﻻ ﻟﺘﻜﻮﻥ ﻧﻔﺴﻪ ﻣﻘﺒﻠﺔ‬ ‫ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﻣﻦ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﻟﻨﺴﺘﻄﻴﻊ ﳓﻦ ﺃﻥ ﻧﻮﻟﱢﻲ ﻭﺟﻬﻨﺎ ﺷﻄﺮﻩ ﺣﻴﺜﻤﺎ ﻛﻨ‪‬ﺎ ﻭﰲ‬ ‫ﺃﻱ ﻣﻜﺎﻥ ﻭ‪‬ﺟﺪﻧﺎ ﻓﻨﺠﻌﻠﻪ ﻟﻨﺎ ﰲ ﺇﻗﺒﺎﻟﻨﺎ ﻋﻠﻰ ﺍﷲ ﺇﻣﺎﻣﹰﺎ ﻭﻟﻴﻜﻮﻥ ﻟﻨﻔﻮﺳﻨﺎ ﺳﺮﺍﺟﹰﺎ‬ ‫ﻣﻀﻴﺌﺎﹰ‪ ،‬ﻭﺫﻟﻚ ﺳﺮ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻭﻟﹸﺒﺎﺑﻪ‪ .‬ﻭﻫﻜﺬﺍ ﻓﺎﻻﲡﺎﻩ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺸﺮﻳﻔﺔ‬ ‫ﻭﺍﺳﺘﻘﺒﺎﻝ ﻫﺬﻩ ﺍﻟﻘﺒﻠﺔ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻣﻦ ﱂ ﻳﺼ ﱢﻞ ﺟﺎﻣﻌﹰﺎ ﻧﻔﺴﻪ ﻓﻴﻬﺎ‬ ‫ﻼ ﻋﻠﻰ ﺍﷲ ﺑﺼﺤﺒﺔ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﻓﻼ ﻳﻌﻘﻞ ﻣﻦ ﺻﻼﺗﻪ ﺷﻴﺌﹰﺎ ﻷﻧﻪ ﺇﳕﺎ ﻳﺼﻠﱢﻲ‬ ‫ﻣﻘﺒ ﹰ‬ ‫ﻭﺣﻴﺪﹰﺍ ﻓﺮﻳﺪﺍﹰ‪ ،‬ﻭﺑﺬﻟﻚ ﻳﻄﻤﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻴﻪ‪ ،‬ﻭﻳﻬﺮﻉ ﺇﻟﻴﻪ ﻓﻴﻤﻸ ﻗﻠﺒﻪ ﺑﺎﳍﻮﺍﺟﺲ‬ ‫ﻭﺍﻟﻮﺳﺎﻭﺱ ﻭﺍﳋﻄﺮﺍﺕ‪ ،‬ﻭﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﻳﻘﻮﻝ‪» :‬ﻋﻠﻴﻜﻢ ﺑﺎﳉﻤﺎﻋﺔ ﻭﺇﻳ‪‬ﺎﻛﻢ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ :‬ﺍﻵﻳﺔ )‪.(٤٦-٤٥‬‬ ‫‪١٤‬‬


‫ﻭﺍﻟﻔﹸﺮﻗﺔ ﻓﺈﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻊ ﺍﻟﻮﺍﺣﺪ ﻭﻫﻮ ﻣﻦ ﺍﻻﺛﻨﲔ ﺃﺑﻌﺪ«)‪. (٢‬‬ ‫ﻭﰲ ﺣﺪﻳﺚ ﺁﺧﺮ‪» :‬ﻓﺈﳕﺎ ﻳﺄﻛﻞ ﺍﻟﺬﺋﺐ ﻣﻦ ﺍﻟﻐﻨﻢ ﺍﻟﻘﺎﺻﻴﺔ«)‪. (١‬‬

‫ﺤ ‪‬ﺒ ِﻞ ﺍﻟﱠﻠ ِﻪ‬ ‫ﺼﻤ‪‬ﻮﺍ ِﺑ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ )‪} :(١٠٣‬ﻭ‪‬ﺍ ‪‬ﻋ‪‬ﺘ ِ‬ ‫‪‬ﺟﻤِﻴﻌﹰﺎ ﻭ‪‬ﻻ ‪‬ﺗ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ‪ :{..‬ﺃﻱ ﻋﻨﻪ ‪.T‬‬ ‫ﻭﺑﻨﺎ ًﺀ ﻋﻠﻰ ﻣﺎ ﻗﺪ‪‬ﻣﻨﺎﻩ ﻧﻘﻮﻝ‪ :‬ﳓﻦ ﰲ ﺻﻼﺗﻨﺎ ﻭﺍﺳﺘﻘﺒﺎﻟﻨﺎ ﺍﻟﻜﻌﺒﺔ ﻻ ﻧﻌﺒﺪ‬ ‫ﺍﻟﻜﻌﺒﺔ ﻭﻻ ﻧﺘ‪‬ﺠﻪ ﺇﱃ ﺍﻷﺣﺠﺎﺭ ﺑﻞ ﺇﻧ‪‬ﻤﺎ ﻧﺘﺠﻪ ﻣﻦ ﺫﻟﻚ ﺍﳌﺴﺠﺪ ﺍﳊﺮﺍﻡ ﺇﱃ ﺍﷲ‬ ‫ﻭﳓﻦ ﻻ ﻧﻌﺒﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﺑﻞ ﺇﳕﺎ ﻧﺘ‪‬ﺨﺬﻩ ﻟﻨﺎ ﰲ ﺻﻼﺗﻨﺎ ﺇﻣﺎﻣﹰﺎ ﻭﰲ ﻧﻔﻮﺳﻨﺎ‬ ‫ﺳﺮﺍﺟﹰﺎ ﻣﻨﲑﺍﹰ‪ ،‬ﺗﺪﺧﻞ ﻧﻔﻮﺳﻨﺎ ﻣﱴ ﺃﺭﺍﺩﺕ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ ﻣﻦ ﺫﻟﻚ ﺍﳌﻜﺎﻥ‬ ‫ﻓﺘﺠﺪ ﺇﻣﺎﻣﻬﺎ ﺑﻪ ﻓﺘﻘﺘﺪﻱ ﺑﻪ ﻭﺗﻘﺒﻞ ﻋﻠﻰ ﺍﷲ ﲟﻌ‪‬ﻴﺘﻪ ﻭﻫﻮ ﳍﺎ ﻧِﻌ ‪‬ﻢ ﺍﻹﻣﺎﻡ ﻭﺧﲑ‬ ‫ﺭﻓﻴﻖ‪ .‬ﻭﺗﺴﺘﻨﲑ ﺑﺎﻟﻨﻮﺭ ﺍﻹﳍﻲ ﺍﻟﺴﺎﻃﻊ ﻋﻠﻰ ﻧﻔﺴﻪ ‪ T‬ﺑﺴﺒﺐ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﷲ‬ ‫ﻭﻳﺮﻳﻬﺎ ﺑﻌﺾ ﻣﺎ ﺍﺳﺘﻜ ‪‬ﻦ ﰲ ﺃﻭﺍﻣﺮﻩ ﺗﻌﺎﱃ ﻣﻦ ﺍﻷﺳﺮﺍﺭ ﻭﺍﳋﲑﺍﺕ‪ ..‬ﻭﻫﺬﺍ‬ ‫ﱯ ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ‬ ‫ﺼﻠﱡﻮ ﹶﻥ ﻋ‪‬ﻠﻰ ﺍﻟ‪‬ﻨ ‪‬‬ ‫ﻳﻮﺿ‪‬ﺢ ﻟﻨﺎ ﺳ ‪‬ﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ِ}:‬ﺇ ﱠﻥ ﺍﷲ ‪‬ﻭﻣ‪‬ﻼِﺋ ﹶﻜ‪‬ﺘﻪ‪ ‬ﻳ ‪‬‬ ‫ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ‪‬‬ ‫ﺻﻠﱡﻮﺍ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻪ ‪‬ﻭ ‪‬ﺳﱢﻠﻤ‪‬ﻮﺍ ‪‬ﺗﺴ‪‬ﻠﻴﻤﹰﺎ{)‪. (٢‬‬ ‫ﻓﻤﺎ ﺃﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﺇﻻ ﻟﻨﺼﻞ ﻧﻔﻮﺳﻨﺎ‬ ‫ﺑﻪ ﻓﺘﺪﺧﻞ ﻋﻠﻰ ﺍﷲ ﲟﻌﻴ‪‬ﺘﻪ ﻭﺗﺴﺘﻨﲑ ﺑﺬﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ﺍﻟﺴﺎﻃﻊ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬ ‫ﻭﻣﻦ ﻻ ﺻﻠﺔ ﻟﻪ ﺑﺮﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻻ ﳏﺒﺔ ﻟﻪ ‪‬ﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ‪T‬‬ ‫)‪ (٢‬ﺻﺤﻴﺢ ﺍﻟﺘﺮﻣﺬﻱ‪/ :‬ﻛﺘﺎﺏ ﺍﻟﻔﱳ‪ /‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ )‪.(٢٠٩١‬‬ ‫)‪ (١‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ‪/ :‬ﻛﺘﺎﺏ ﻣﺴﻨﺪ ﺍﻟﻘﺒﺎﺋﻞ‪ /‬ﺭﻗﻢ ﺍﳊﺪﻳﺚ )‪.(٢٦٢٤٢‬‬ ‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪ :‬ﺍﻵﻳﺔ )‪.(٥٦‬‬ ‫‪١٥‬‬


‫ﻓﻠﻴﺲ ﲟﺴﺘﻄﻴﻊ ﻣﻬﻤﺎ ﺣﺎﻭﻝ ﻭﺟﻬﺪ ﺃﻥ ﻳﺼﻠﻲ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﺃﻣﺮ ‪‬ﺎ ﺍﷲ‪،‬‬ ‫ﻭﻫﻮ ﳏﺮﻭﻡ ﻣﻦ ﺫﻭﻕ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ‪ ،‬ﺃﻋﺸﻰ ﺍﻟﺒﺼﲑﺓ ﻋﻦ ﺭﺅﻳﺔ ﻛﻤﺎﻝ‬ ‫ﺍﷲ ﻭﻫﻮ ﻟﻴﺲ ﲟﺪﺭﻙ ﺷﻴﺌﹰﺎ ﳑﺎ ﻳﻘﺮﺅﻩ ﻣﻦ ﺁﻳﺎﺕ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﺍﱠﻟﺬِﻳ ‪‬ﻦ‬ ‫ﺻ ‪‬ﻢ ‪‬ﻭ‪‬ﺑ ﹾﻜﻢ‪ ‬ﰲ ﺍﻟ ﱡﻈﹸﻠﻤ‪‬ﺎ ِ‬ ‫ﹶﻛ ﱠﺬﺑ‪‬ﻮﺍ ﺑِﺂﻳﺎِﺗﻨ‪‬ﺎ ‪‬‬ ‫ﺕ‪.(١){..‬‬ ‫ﺃﻗﻮﻝ ﻭﺍﻻﲡﺎﻩ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻜﻌﺒﺔ ﻣﺎ ﻫﻮ ﺑﺎﻷﻣﺮ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ‬ ‫ﺟﺎﺀ ﺑﻪ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ‪ T‬ﻋﻦ ﻟﺴﺎﻥ ﺍﷲ‪ ،‬ﺑﻞ ﺇﳕﺎ ﺟﻌﻠﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻗﺒﻠﺔ ﺍﻟﻌﺎﳌﲔ‬ ‫ﻣﻨﺬ ﻋﻬﺪ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪ .T‬ﻭﻗﺪ ﺫﻛﺮ ﻟﻨﺎ ﺗﻌﺎﱃ ﺃﻥ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪ T‬ﺇﳕﺎ‬ ‫ﻛﺎﻥ ﻳﻌﻠﱢﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺒﻞ ﻗﻮﺍﻋﺪ ﺍﻻﲡﺎﻩ ﺇﻟﻴﻪ ﺗﻌﺎﱃ ﻣﻦ ﻃﺮﻳﻖ ﻫﺬﺍ ﺍﻟﺒﻴﺖ‪ .‬ﻓﻘﺎﻝ‬ ‫ﺖ ‪‬ﻭِﺇ ‪‬ﺳﻤ‪‬ﺎﻋِﻴ ﹸﻞ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ‪‬ﺗ ﹶﻘﺒ‪‬ﻞ ِﻣﻨ‪‬ﺎ‬ ‫ﺗﻌﺎﱃ‪ } :‬ﻭِﺇ ﹾﺫ ‪‬ﻳ ‪‬ﺮﹶﻓﻊ‪ِ ‬ﺇﺑ‪‬ﺮﺍﻫِﻴ ‪‬ﻢ ﺍﹾﻟ ﹶﻘﻮ‪‬ﺍ ِﻋ ‪‬ﺪ ِﻣ ‪‬ﻦ ﺍﹾﻟ‪‬ﺒ‪‬ﻴ ِ‬ ‫ﺴﻤِﻴ ‪‬ﻊ ﺍﻟ ‪‬ﻌﻠِﻴ ‪‬ﻢ{)‪.(٢‬‬ ‫ﺖ ﺍﻟ ‪‬‬ ‫ﻚ ﹶﺃ‪‬ﻧ ‪‬‬ ‫ِﺇ‪‬ﻧ ‪‬‬ ‫ﻭﻟﻴﺴﺖ ﺍﻟﻜﻌﺒﺔ ﻗﺒﻠﺔ ﻟﺴﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻓﺤﺴﺐ ﺑﻞ ﺇﳕﺎ ﻫﻲ ﺃﻭﻝ ﺑﻴﺖ ﻭﺿﻊ ﻟﻠﻨﺎﺱ‬ ‫ﻣﻨﺬ ﺃﻥ ﺃﻭﺟﺪﻫﻢ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺳﻄﺢ ﻫﺬﻩ ﺍﻷﺭﺽ‪ ،‬ﻭﺇﻥ ﺷﺌﺖ ﻓﻘﻞ ﻣﻦ ﹶﻟﺪ‪‬ﻥ ﺁﺩﻡ‬ ‫ﻯ‬ ‫ﺿ ‪‬ﻊ ﻟﻠﻨ‪‬ﺎﺱ ﹶﻟﻠﱠﺬﻱ ِﺑ‪‬ﺒ ﱠﻜ ﹶﺔ ﻣ‪‬ﺒ‪‬ﺎﺭ‪‬ﻛﹰﺎ ‪‬ﻭﻫ‪‬ﺪ ‪‬‬ ‫ﺖ ﻭ‪ِ ‬‬ ‫‪ ،T‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ} :‬ﺇ ﱠﻥ ﹶﺃﻭ‪‬ﻝ ‪‬ﺑ‪‬ﻴ ٍ‬ ‫)‪(٣‬‬ ‫ِﻟ ﹾﻠﻌ‪‬ﺎﹶﻟﻤِﲔ‪ ،‬ﻓﻴ ِﻪ ﺁﻳﺎﺕ‪ ‬ﺑﻴِﻨﺎﺕ‪ ‬ﻣﻘﹶﺎ ‪‬ﻡ ِﺇﺑ‪‬ﺮﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ ‪‬ﺩ ‪‬ﺧﹶﻠﻪ‪ ‬ﻛﹶﺎ ﹶﻥ ﺁﻣِﻨﹰﺎ‪. {..‬‬ ‫ﻓﺎﻟﻜﻌﺒﺔ ﺇﺫﻥ‪ :‬ﻫﻲ ﺍﻟﻮﺳﻴﻠﺔ ﰲ ﻗﻴﺎﻡ ﻭﺟﻬﺔ ﺍﻷﻧﻔﺲ ﺇﱃ ﺧﺎﻟﻘﻬﺎ ﰲ‬ ‫ﷲ ﺍﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ ﹶﺔ‬ ‫ﺍﻟﺼﻼﺓ ﻭﺇﱃ ﺫﻟﻚ ﺃﺷﺎﺭﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﺟ ‪‬ﻌ ﹶﻞ ﺍ ُ‬ ‫ﺖ ﺍﹾﻟ ‪‬‬ ‫ﺍﹾﻟ‪‬ﺒ ‪‬ﻴ ‪‬‬ ‫ﺤﺮ‪‬ﺍ ‪‬ﻡ ِﻗﻴ‪‬ﺎﻣﹰﺎ ﻟِﻠﻨ‪‬ﺎﺱ‪. (٤){..‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺍﻵﻳﺔ )‪.(٣٩‬‬ ‫)‪ (٣‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﺔ )‪.(٩٧-٩٦‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ )‪.(١٢٧‬‬ ‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ )‪.(٩٧‬‬ ‫‪١٦‬‬


‫ﻭﻣﺸﺮﻭﻋﻴﺔ ﺫﻟﻚ ﻛﻤﺎ ﺭﺃﻳﺖ ﺃﻥ ﲡﺘﻤﻊ ﺍﻷﻧﻔﺲ ﰲ ﻛﻞ ﺯﻣﺎﻥ ﺑﺮﺳﻮﳍﺎ‬ ‫ﺍﳌﺘﻮﺟ‪‬ﻬﺔ ﻧﻔﺴﻪ ﻣﻦ ﺫﻟﻚ ﺍﳌﻜﺎﻥ ﺇﱃ ﺍﷲ‪ .‬ﺃﻣﺎ ﻭﻗﺪ ﺷﺮ‪‬ﻑ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻌﺎﱂ‬ ‫ﺑﺒﻌﺜﺔ ﺳﻴ‪‬ﺪ ﻭﻟﺪ ﺁﺩﻡ ﻓﻬﻮ ‪ T‬ﺇﻣﺎﻣﻨﺎ ﻭﺇﻣﺎﻡ ﺍﻟﻌﺎﳌﲔ‪ .‬ﻭﺭﻭﺡ ﺍﻟﺼﻼﺓ ﺃﻥ ﺗ‪‬ﻘﺒﻞ‬ ‫ﻋﻠﻰ ﺍﷲ ﲟﻌﻴ‪‬ﺘﻪ‪ .‬ﻭﺗﻌﺮﺝ ﻧﻔﺴﻚ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺮﻓﻘﺘﻪ‪ .‬ﻭﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﻓﻘﺪ‬ ‫ﺍﺳﺘﻤﺴﻚ ﺑﺎﻟﻌﺮﻭﺓ ﺍﻟﻮﺛﻘﻰ ﻭﺇﱃ ﺍﷲ ﻋﺎﻗﺒﺔ ﺍﻷﻣﻮﺭ‪ .‬ﺃﻣﺎ ﻭﻗﺪ ﻋﺮﻓﺖ ﺳﺮ‬ ‫ﺍﻹﲡﺎﻩ ﺇﱃ ﺍﻟﻜﻌﺒﺔ ﺍﳌﺸﺮ‪‬ﻓﺔ ﻭﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻟﻌﻘﻞ ﻓﻠﻨﺬﻛﺮ ﻟﻚ ﺑﺸﻲﺀ ﻣﻦ‬ ‫ﺍﻟﺘﻔﺼﻴﻞ ﺃﺻﻮﻝ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﳛﺼﻞ ﻟﻚ ‪‬ﺎ ﺍﻟﻌﻘﻞ ﻓﻨﻘﻮﻝ‪:‬‬

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‫ﺍﻟـــﻮﺿـــــــــــــﻮﺀ‬ ‫ﺃﻣﺮﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺇﺫﺍ ﳓﻦ ﻗﻤﻨﺎ ﺇﱃ ﺍﻟﺼﻼﺓ ﺃﻥ ﻧﻐﺴﻞ‬ ‫ﻭﺟﻮﻫﻨﺎ ﻭﺃﻳﺪﻳﻨﺎ ﺇﱃ ﺍﳌﺮﺍﻓﻖ ﻭﺃﻥ ﳕﺴﺢ ﺑﺮﺅﻭﺳﻨﺎ ﻭﻧﻐﺴﻞ ﺃﺭﺟﻠﻨﺎ ﺇﱃ ﺍﻟﻜﻌﺒﲔ‬ ‫ﺴﻠﹸﻮﺍ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ﹸﻜ ‪‬ﻢ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎ ﹶﺃ‪‬ﻳﻬ‪‬ﺎ ﺍﻟﱠﺬﻳﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ِﺇﺫﹶﺍ ﹸﻗ ‪‬ﻤ‪‬ﺘ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﻟﺼ‪‬ﻼ ِﺓ ﻓﹶﺎ ﹾﻏ ِ‬ ‫ﺴﺤ‪‬ﻮﺍ ِﺑ ‪‬ﺮﺀُﻭ ِﺳﻜﹸﻢ ﻭ‪‬ﺃ ‪‬ﺭﺟ‪‬ﹶﻠﻜﹸ ‪‬ﻢ ﺇﻟﹶﻰ ﺍﹾﻟ ﹶﻜ ‪‬ﻌ‪‬ﺒ‪‬ﻴ ِﻦ ‪‬ﻭِﺇ ﹾﻥ‬ ‫‪‬ﻭﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳﻜﹸ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﹾﻟ ‪‬ﻤﺮ‪‬ﺍِﻓ ِﻖ ﻭ‪‬ﺍ ‪‬ﻣ ‪‬‬ ‫ﹸﻛ‪‬ﻨﺘ‪‬ﻢ ‪‬ﺟﻨ‪‬ﺒﹰﺎ ﻓﹶﺎ ﱠﻃ ‪‬ﻬﺮ‪‬ﻭﺍ ﻭ‪‬ﺇﻥ ﹸﻛ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﻣﺮ‪‬ﺿﻰ ﹶﺃ ‪‬ﻭ ‪‬ﻋﻠﹶﻰ ‪‬ﺳ ﹶﻔ ٍﺮ ﹶﺃ ‪‬ﻭ ﺟ‪‬ﺎ َﺀ ﹶﺃ ‪‬ﺣﺪ‪ِ ‬ﻣ‪‬ﻨ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ‬ ‫ﺴﺤ‪‬ﻮﺍ‬ ‫ﺠﺪ‪‬ﻭﺍ ﻣ‪‬ﺎ ًﺀ ﹶﻓ‪‬ﺘ‪‬ﻴ ‪‬ﻤﻤ‪‬ﻮﺍ ﺻ‪‬ﻌﻴﺪﹰﺍ ﹶﻃﻴ‪‬ﺒﹰﺎ ﻓﹶﺎ ‪‬ﻣ ‪‬‬ ‫ﺴﺘ‪‬ﻢ‪ ‬ﺍﻟ‪‬ﻨﺴ‪‬ﺎ َﺀ ﹶﻓﹶﻠ ‪‬ﻢ ‪‬ﺗ ِ‬ ‫ﻂ ﹶﺃ ‪‬ﻭ ﹶﻻ ‪‬ﻣ ‪‬‬ ‫ﺍﹾﻟﻐ‪‬ﺎِﺋ ِ‬ ‫ﺝ ‪‬ﻭﹶﻟ ِﻜ ‪‬ﻦ ‪‬ﻳﺮِﻳ ‪‬ﺪ‬ ‫ﺠ ‪‬ﻌ ﹶﻞ ‪‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﺮ ٍ‬ ‫ﷲ ﻟ‪‬ﻴ ‪‬‬ ‫ِﺑ ‪‬ﻮﺟ‪‬ﻮ ِﻫ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃﻳ‪‬ﺪﻳ ﹸﻜ ‪‬ﻢ ِﻣ‪‬ﻨﻪ‪ ‬ﻣ‪‬ﺎ ﻳ‪‬ﺮﻳﺪ ﺍ ُ‬ ‫ِﻟﻴ‪ ‬ﹶﻄ ‪‬ﻬ ‪‬ﺮﻛﹸ ‪‬ﻢ ‪‬ﻭِﻟﻴ‪ِ‬ﺘ ‪‬ﻢ ِﻧ ‪‬ﻌ ‪‬ﻤ‪‬ﺘﻪ‪ ‬ﻋﹶﻠ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﹶﻟ ‪‬ﻌﱠﻠﻜﹸ ‪‬ﻢ ‪‬ﺗ ‪‬‬ ‫ﺸ ﹸﻜﺮ‪‬ﻭ ﹶﻥ{)‪.(١‬‬ ‫ﻭﻟﺒﻴﺎﻥ ﻃﺮﻑ ﻣﻦ ﺍﳌﺮﺍﺩ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻧﻘﻮﻝ‪:‬‬ ‫ﻣﻦ ﺍﻟﺜﺎﺑﺖ ﺃﻥ ﻫﻨﺎﻙ ﻋﻼﻗﺔ ﻗﻮﻳﺔ ﻭﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ ﺑﲔ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻭﺇﺫﺍ‬ ‫ﻛﺎﻥ ﻧﺸﻴﻄﹰﺎ ﻧﺸﻄﺖ ﺍﻟﻨﻔﺲ ﻭﺍﺳﺘﻴﻘﻈﺖ ﻭﺗﻔﺘ‪‬ﺤﺖ ﻣﺴﺎﻣﻌﻬﺎ ﳌﺎ ﻳ‪‬ﻠﻘﻰ ﻋﻠﻴﻬﺎ‬ ‫ﰲ ﺍﻟﺼﻼﺓ ﻣﻦ ﺃﻭﺍﻣﺮ ﺍﷲ ﺍﳌﻨﻄﻮﻳﺔ ﰲ ﺁﻳﺎﺕ ﺍﻟﺬﻛﺮ ﺍﳊﻜﻴﻢ‪.‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﻌﻜﺲ ﺇﺫﺍ ﻛﺎﻥ ﺍﳉﺴﺪ ﺇﺛﺮ ﺍﻟﻨﻮﻡ ﺃﻭ ﺍﻟﺘﻌﺐ ﺍﳉﺴﺪﻱ ﻓﺎﻗﺪ ﺍﻟﻨﺸﺎﻁ‬ ‫ﲬﺪﺕ ﺑﺎﻟﺘﺎﱄ ﺍﻟﻨﻔﺲ ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﻌﺴﲑ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻔﻘﻪ ﺃﺳﺮﺍﺭ ﺍﻷﻭﺍﻣﺮ ﺍﻹﳍﻴﺔ‬ ‫ﻭﺃﻥ ﺗﻌﻲ ﻛﻼﻡ ﺍﷲ ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻭﲟﺎ ﺃ ﱠﻥ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‬ ‫ﻣﻮﺍﻃﻦ ﻟﻨﻬﺎﻳﺎﺕ ﺁﻻﻑ ﻣﺆﻟﱠﻔﺔ ﻣﻦ ﺍﻷﻋﺼﺎﺏ ﻭﻟﺬﻟﻚ ﻓﺈﻥ ﻏﺴﻠﻬﺎ ﺑﺎﳌﺎﺀ ﻳﻮﻗﻆ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳌﺎﺋﺪﺓ‪ :‬ﺍﻵﻳﺔ )‪.(٦‬‬ ‫‪١٨‬‬


‫ﺍﳉﻤﻠﺔ ﺍﻟﻌﺼﺒﻴﺔ ﻛﻠﻬﺎ ﻭﻳﻨﺒ‪‬ﻪ ﻛﺎﻓﺔ ﺍﻷﻋﺼﺎﺏ‪ ،‬ﻭﺣﻴﺚ ﺃﻥ ﺍﻟﻨﻔﺲ ﻛﻤﺎ ﻧﻌﻠﻢ‬ ‫ﻣﺮﻛﺰﻫﺎ ﺍﻷﺳﺎﺳﻲ ﰲ ﺍﻟﺼﺪﺭ ﻭﺃﺷﻌ‪‬ﺘﻬﺎ ﺳﺎﺭﻳﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻷﻋﺼﺎﺏ ﰲ ﺳﺎﺋﺮ‬ ‫ﺃﳓﺎﺀ ﺍﳉﺴﻢ ﻟﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻨﻔﺲ ‪‬ﺬﺍ ﺍﻟﻐﺴﻞ ﺗﺴﺘﻴﻘﻆ ﻭﺗﻨﺸﻂ ﻭﺗﻐﺪﻭ ﻣﺴﺘﻌﺪﺓ‬ ‫ﻼ ﻋﻤﺎ ﻳﻌﻮﺩ ﺑﻪ ﻫﺬﺍ ﺍﻟﻮﺿﻮﺀ ﻣﻦ‬ ‫ﻟﺴﻤﺎﻉ ﻛﻼﻡ ﺍﷲ ﻭﻓﻬﻢ ﺍﳌﺮﺍﺩ ﺍﻹﳍﻲ‪ ،‬ﻓﻀ ﹰ‬ ‫ﻧﺸﺎﻁ ﺍﻟﺪﻭﺭﺓ ﺍﻟﺪﻣﻮﻳﺔ ﰲ ﺍﳉﺴﻢ ﻭﺇﺯﺍﻟﺔ ﻣﺎ ﺗﺮﺍﻛﻢ ﻋﻠﻰ ﺃﻃﺮﺍﻓﻪ ﻣﻦ ﺃﺩﺭﺍﻥ ﺇﻥ‬ ‫ﻭ‪‬ﺟﺪﺕ‪ ،‬ﻓﺎﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﻮﺿﻮﺀ "ﺍﻟﻨﺸﺎﻁ" ﺣﺼﺮﹰﺍ ﻟﻴﺲ ﺇ ﱠﻻ‪.‬‬ ‫ﻭﻟﻌﻠﱠﻚ ﺗﻘﻮﻝ ‪ :‬ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﱂ ﺗﻔﺼ‪‬ﻞ ﰲ ﺑﺎﻗﻲ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ‬ ‫ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﻳﻘﻮﻡ ‪‬ﺎ ﺃﺛﻨﺎﺀ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﱵ ﺗﻌﺎﺭﻑ ﺍﻟﻨﺎﺱ ﻋﻠﻰ‬ ‫ﺗﺴﻤﻴﺘﻬﺎ ﺑﺴﻨﻦ ﺍﻟﻮﺿﻮﺀ ﻭﺁﺩﺍﺑﻪ‪ ،‬ﻓﻬﻞ ﻣﻌﲎ ﺫﻟﻚ ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺃﺿﺎﻑ ﺷﻴﺌﹰﺎ‬ ‫ﻣﻦ ﻋﻨﺪﻩ ﲤﱠﻢ ﺑﻪ ﺁﻳﺔ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﺃﻡ ﺃﻥ ﲨﻴﻊ ﻣﺎ ﺃﹸﺛﺮ ﻋﻨﻪ ‪ T‬ﻣﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ‬ ‫ﻛﻞ ﺫﻟﻚ ﺇﳕﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻣﻨﻄﻮﻱ ﲢﺖ ﺁﻳﺎﺗﻪ؟‪.‬‬ ‫ﻭﺟﻮﺍﺑﹰﺎ ﻋﻠﻰ ﺫﻟﻚ ﻧﻘﻮﻝ‪ :‬ﻣﺎ ﻳﻜﻮﻥ ﻟﺮﺳﻮﻝ ﺍﷲ ‪ T‬ﻭﻫﻮ ﺍﻷﻣﲔ ﻋﻠﻰ‬ ‫ﻛﻼﻡ ﺍﷲ ﺍﳌﺒﻠﻎ ﻟﺮﺳﺎﻻﺕ ﺭﺑﻪ ﺃﻥ ﻳﻀﻴﻒ ﺷﻴﺌﹰﺎ ﻣﻦ ﻋﻨﺪﻩ ﻭﻳﺰﻳﺪ ﻋﻠﻰ ﻛﻼﻡ‬ ‫ﺍﷲ‪ .‬ﻭﺇﻥ ﳓﻦ ﻗﻠﻨﺎ ﺃﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺟﺎﺀﺕ ﻣﺘﻤ‪‬ﻤﺔ ﻟﻜﻼﻡ ﺍﷲ‪ ،‬ﻭﺇﻥ ﳓﻦ ﺛﺒﺘﻨﺎ‬ ‫ﺫﻟﻚ ﻭﺭﺿﻴﻨﺎﻩ ﻓﻤﻌﻨﺎﻩ ﺃﻥ ﻛﺘﺎﺏ ﺍﷲ ﺟﺎﺀ ﻧﺎﻗﺼﺎﹰ‪ ،‬ﻭﺃﻥ ﺍﻟﺴﻨ‪‬ﺔ ﺟﺎﺀﺕ ﻟﺘﻼﰲ‬ ‫ﻫﺬﺍ ﺍﻟﻨﻘﺺ ﻭﻫﺬﺍ ﳑﺎ ﳜﺎﻟﻒ ﺍﳌﻨﻄﻖ ﺍﻟﺼﺤﻴﺢ ﻭﻻ ﻳﺮﺿﻰ ﺑﻪ ﺍﻟﻔﻜﺮ ﺍﻟﺴﻠﻴﻢ‪ ،‬ﺇﺫ‬ ‫ﻣﺎ ﻳﻜﻮﻥ ﻟﺒﺸﺮ ﺃﻥ ﻳﺘﻤ‪‬ﻢ ﻛﻼﻡ ﺍﷲ ﻭﺣﺎﺷﺎ ﷲ ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﻟﻜﻤﺎﻝ ﺃﻥ ﻳﱰﱢﻝ‬ ‫ﻼ ﻋﻦ ﺃﻥ ﺍﻟﻘﻮﻝ ﺑﺬﻟﻚ ﳜﺎﻟﻒ‬ ‫ﻋﻠﻰ ﺭﺳﻮﻟﻪ ﺷﺮﻳﻌﺔ ﻧﺎﻗﺼﺔ ﲢﺘﺎﺝ ﻹﲤﺎﻡ‪ ،‬ﻓﻀ ﹰ‬ ‫ﻛﻞ ﺍﳌﺨﺎﻟﻔﺔ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﺻﺮﻳﺢ ﺍﻟﻘﺮﺁﻥ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﳏﻜﻢ ﻛﺘﺎﺑﻪ‪ ،‬ﻋﻦ ﺭﺳﻞ‬ ‫‪١٩‬‬


‫ﺴِﺒﻘﹸﻮ‪‬ﻧﻪ‪ ‬ﺑِﺎﹾﻟ ﹶﻘ ‪‬ﻮ ِﻝ ‪‬ﻭ ‪‬ﻫ ‪‬ﻢ ِﺑﹶﺄ ‪‬ﻣ ِﺮ ِﻩ ‪‬ﻳ ‪‬ﻌ ‪‬ﻤﻠﹸﻮ ﹶﻥ{)‪.(١‬‬ ‫ﺍﷲ ﺍﻟﻜﺮﺍﻡ‪ } :‬ﹶﻻ ‪‬ﻳ ‪‬‬

‫ﻭﻗﻮﻟﻪ ﺍﻟﻜﺮﱘ‪..} :‬ﻣ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹾﻃﻨ‪‬ﺎ ﰲ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺏ ِﻣ ‪‬ﻦ ﺷ‪‬ﻲ ٍﺀ‪.(٢){..‬‬

‫ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﺗﺜﺒﺖ ﻟﻨﺎ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﺎ ﻓﺮ‪‬ﻁ ﰲ ﺍﻟﻜﺘﺎﺏ ﻣﻦ‬ ‫ﺷﻲﺀ ﻭﻛﻼﻣﻪ ﺗﻌﺎﱃ ﺇﳕﺎ ﺟﺎﺀ ﻣﻨﻄﻮﻳﹰﺎ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﻠﺰﻡ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﻛﻞ ﻣﺎ‬ ‫ﳛﺘﺎﺟﻪ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻜﻴﻒ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻘﻮﻝ ﺃﻡ ﻛﻴﻒ ﲡﺮﺅ ﻋﻠﻰ ﻗﻮﻝ ﺃﻥ ﺍﻟﺴﻨﺔ‬ ‫ﺺ ﺳﻬﻰ ﻋﻨﻪ ﺍﷲ‬ ‫ﺍﻟﻨﺒﻮﻳﺔ ﻭﺳﺎﺋﺮ ﻣﺎ ﻭﺭﺩ ﻋﻨﻪ ‪ T‬ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺃ‪‬ﺎ ﻣﺘﻤﻤﺔ ﻟﻨﻘ ٍ‬ ‫ﻓﺠﺎﺀ ﺍﻟﺮﺳﻮﻝ ﻭﺃﻛﻤﻠﻪ‪ ،‬ﻭﻫﻮ ﺗﻌﺎﱃ ﻣﻨﺒﻊ ﺍﻟﻜﻤﺎﻝ ﻭﻻ ﺗﺄﺧﺬﻩ ﺳﻨﺔ ﻭﻻ ﻧﻮﻡ‪.‬‬

‫ﻓﺎﳊﻘﻴﻘﺔ ﺇﺫﻥ ﺃ ﱠﻥ ﻛﻞ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﺇﻥ ﻫﻮ ﺇ ﱠﻻ ﳏﺾ‬ ‫ﺗﻮﺿﻴﺢ ﻭﺑﻴﺎﻥ ﳌﺎ ﺍﻧﻄﻮﻯ ﲢﺖ ﺁﻳﺎﺕ ﺍﷲ ﻣﻦ ﻣﻌﺎﱐ ﻏﻔﻞ ﻋﻨﻬﺎ ﻣﻦ ﻏﻔﻞ‬ ‫ﻭﺃﺩﺭﻛﻬﺎ ‪ T‬ﲟﺎ ﺍﻣﺘﺎﺯ ﺑﻪ ﻣﻦ ﻋﻈﻴﻢ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ ﻭﺷﺪﻳﺪ ﺻﻠﺘﻪ ﺑﺎﷲ‬ ‫ﺴﹶﺌﻠﹸﻮﺍ ﹶﺃ ‪‬ﻫ ﹶﻞ‬ ‫ﻚ ﺇ ﱠﻻ ِﺭﺟ‪‬ﺎ ﹰﻻ ﻧ‪‬ﻮﺣﻲ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ﹶﻓ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭﻣ‪‬ﺎ ﹶﺃ ‪‬ﺭ ‪‬ﺳ ﹾﻠﻨ‪‬ﺎ ِﻣ ‪‬ﻦ ﹶﻗ ‪‬ﺒِﻠ ‪‬‬ ‫ﻚ ﺍﻟ ﹼﺬ ﹾﻛ ‪‬ﺮ ِﻟﺘ‪‬ﺒ‪‬ﻴ ‪‬ﻦ‬ ‫ﺕ ﻭ‪‬ﺍﻟ ‪‬ﺰﺑ‪ِ ‬ﺮ ‪‬ﻭﹶﺃ‪‬ﻧ ‪‬ﺰﹾﻟﻨ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ‪‬‬ ‫ﺍﻟ ﱢﺬ ﹾﻛ ِﺮ ِﺇ ﹾﻥ ﹸﻛ ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ﻻ ‪‬ﺗ ‪‬ﻌ ﹶﻠﻤ‪‬ﻮﻥﹶ‪ ،‬ﺑِﺎﹾﻟ‪‬ﺒ‪‬ﻴﻨ‪‬ﺎ ِ‬ ‫ﻟﻠﻨ‪‬ﺎ ِ‬ ‫ﺱ ﻣ‪‬ﺎ ﻧ‪ ‬ﺰ ﹶﻝ ِﺇﹶﻟ ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﹶﻟ ‪‬ﻌﱠﻠﻬ‪ ‬ﻢ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪‬ﻭ ﹶﻥ{)‪. (٣‬‬ ‫ﻭﺯﻳﺎﺩﺓ ﰲ ﺇﻳﻀﺎﺡ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ ﻧﻘﻮﻝ‪:‬‬ ‫ﺇﺫﺍ ﳓﻦ ﺭﺟﻌﻨﺎ ﺇﱃ ﺁﻳﺔ ﺍﻟﻮﺿﻮﺀ ﻭﺟﺪﻧﺎﻫﺎ ﻣﻨﻄﻮﻳﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻟﺴﻨﻦ ﺍﻟﱵ‬ ‫ﺃﹸﺛﺮﺕ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ‪ T‬ﰲ ﻫﺬﺍ ﺍﳋﺼﻮﺹ‪.‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﺍﻵﻳﺔ )‪.(٢٧‬‬ ‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ :‬ﺍﻵﻳﺔ )‪.(٤٤-٤٣‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺍﻵﻳﺔ )‪.(٣٨‬‬ ‫‪٢٠‬‬


‫ﻓﺎﻟﺮﺳﻮﻝ ‪ T‬ﻛﺎﻥ ﻳﻐﺴﻞ ﺃﻋﻀﺎﺀ ﺍﻟﻮﺿﻮﺀ ﺛﻼﺛﹰﺎ ﻟﺘﻌﻠﻴﻢ ﺍﻟﺒﺪﻭ ﺍﳌﺘﺄﺧﺮﻳﻦ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﹰﺎ ﻳﺪﻟﻚ ﺑﻌﺪ ﺍﳌﺮﺓ ﺍﻷﻭﱃ ﺍﻟﻌﻀﻮ ﺍﳌﺄﻣﻮﺭ ﺑﻐﺴﻠﻪ ﻟﻴﻨﺤ ﱠﻞ ﻣﺎ ﺗﺮﺍﻛﻢ‬ ‫ﻋﻠﻴﻪ ﻣﻦ ﻏﺒﺎﺭ ﺃﻭ ﺧﻼﻓﻪ‪.‬‬ ‫ﻭﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻳﺰﻭﻝ ﻋﻦ ﺍﻟﻌﻀﻮ ﺑﺎﻟﻐﺴﻞ ﻣﺎ ﺍﳓﻞ‪.‬‬ ‫ﻭﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻻ ﻳﺒﻘﻰ ﻋﻠﻴﻪ ﺃﺛﺮ ﻣﻦ ﺩﺭﻥ ﺃﻭ ﳓﻮﻩ‪.‬‬ ‫ﻟﻘﺪ ﻓﹶﻬ ‪‬ﻢ ﺍﻟﺮﺳﻮﻝ ‪ T‬ﺳ ‪‬ﺮ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻣﻦ ﻛﻠﻤﺔ )ﺍﻏﺴﻠﻮﺍ( ﻭ ‪‬ﻋِﻠ ‪‬ﻢ ﺃﻥ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻐﺴﻞ ﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﻨﻈﺎﻓﺔ ﺇﻥ ﻟﺰﻣﺖ ﻻ ﳎﺮ‪‬ﺩ ﺗﺒﻠﻞ ﺍﻟﻌﻀﻮ ﺑﺎﳌﺎﺀ‬ ‫ﻷﻥ ﻛﻠﻤﺔ )ﺍﻏﺴﻠﻮﺍ( ﺗﺴﺘﺪﻋﻲ ﺗﻨﻈﻴﻒ ﺍﻟﻌﻀﻮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺒﻌﺾ ﺍﻟﻘﺒﺎﺋﻞ‬ ‫ﺍﳌﻮﻏﻠﺔ ﰲ ﺍﻟﺒﻮﺍﺩﻱ ﺍﻟﻌﻔﺮﺍﺀ‪ .‬ﻭﺍﻟﺘﻨﻈﻴﻒ ﺇﳕﺎ ﻳﻜﻮﻥ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻟﱵ ﺃﺩ‪‬ﺍﻫﺎ ‪.T‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﺑ ﱠﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﻀﻮ ﺑﺎﳌﺎﺀ ﻭﺻﺐ ﻋﻠﻴﻪ ﺍﳌﺎﺀ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻼ ﻳﻌ ‪‬ﺪ ﺫﻟﻚ‬ ‫ﻼ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺆﻻﺀ ﺍﻟﺒﺪﻭ‪ ،‬ﻭﻋﻠﻴﻪ ﻓﻬﺬﺍ ﺍﻟﺘﻨﻈﻴﻒ ﻭﺍﻟﻨﺸﺎﻁ ﺍﳌﺮﻓﻖ ﻫﻮ ﻟﺒﻌﺾ‬ ‫ﻏﺴ ﹰ‬ ‫ﺍﻟﻘﺒﺎﺋﻞ ﺍﻟﺒﺪﻭﻳﺔ ﻭﺍﻟﱵ ﻛﺎﻥ ﺃﻓﺮﺍﺩﻫﺎ ﻣﺘﺨﻠﱢﻔﻮﻥ ﺑﺎﳊﻴﺎﺓ ﺍﳊﻀﺎﺭﻳﺔ ﻭﻛﺎﻧﺖ‬ ‫ﻇﺮﻭﻓﻬﻢ ﺍﳌﻌﺎﺷﻴﺔ ﺍﻟﺼﻌﺒﺔ ﰲ ﺃﻋﻤﺎﻕ ﺻﺤﺮﺍﺀ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻟﻨﺪﺭﺓ ﺍﳌﺎﺀ‬ ‫ﻭﺍﻓﺘﻘﺎﺩﻩ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻳﻌﻤﺪﻭﻥ ﺇﱃ ﺍﻟﺘﻴﻤ‪‬ﻢ ﻓﺘ‪‬ﺘﺴِﺦ ﺟﻠﻮﺩﻫﻢ‪ ،‬ﻓﺮﺳﻮﻝ‬ ‫ﺍﷲ ‪ T‬ﺃﹸﺭﺳﻞ ﺭﲪ ﹰﺔ ﻟﻠﻌﺎﳌﲔ‪ ..‬ﻟﻠﺒﺪﻭ ﻭﻟﻠﺤﻀ‪‬ﺮ‪ ،‬ﻭﻟﻜﻦ ﺣﻘﻴﻘﺔ ﺍﻟﻮﺿﻮﺀ‬ ‫ﻭﺣﻜﻤﺔ ﻓﺮﺿﻪ ﻋﻤﻮﻣﹰﺎ ﻟﻴ‪‬ﺴﺘﺎ ﺃﺑﺪﹰﺍ ﻭﻗﻄﻌﹰﺎ ﻟﻠﻨﻈﺎﻓﺔ ﻷﻥ ﺍﻟﻨﻈﺎﻓﺔ ﳍﺎ ﺍﻻﺳﺘﺤﻤﺎﻡ‪،‬‬ ‫ﻟﻜﻨﻪ ﻓﻘﻂ ﻟﻠﻨﺸﺎﻁ ﻷﻥ ﺗﻴﻘﱡﻆ ﺍﻷﻋﺼﺎﺏ ﻭﻧﺸﺎﻁ ﺍﻟﻨﻔﺲ ﻳﻘﺘﻀﻲ ﺗﻜﺮﺍﺭ ﺍﻟﻐﺴﻞ‬ ‫ﺛﻼﺛﹰﺎ ﻛﻤﺎ ﺃﺷﺮﻧﺎ ﻗﺒﻞ ﻗﻠﻴﻞ »ﻗﺎﻝ ﺍﷲ ﻣﻦ ﺛﻼﺙ« ﺣﺪﻳﺚ ﺷﺮﻳﻒ‪.‬‬ ‫ﺏ ﻋﻤﻠﻴ ٍﺔ ﻻ ﳎﺎﻝ‬ ‫ﺕ ﻋﻠﻤﻴ ٍﺔ ﻭﲡﺎﺭ ‪‬‬ ‫ﺭﺟﻮﻋﹰﺎ ﺇﱃ ﻋﻠﻢ ﺍﻟﻨﻔﺲ ﺍﻟﻌﺘﻴﺪ ﳒﺪ ﺇﺛﺒﺎﺗﺎ ٍ‬ ‫‪٢١‬‬


‫ﺸﻒ‪ ‬ﺍﻟﻠﺜﺎ ‪‬ﻡ ﻋﻦ ﺃﻥ ﻣﻦ ﻗﻮﺍﻧﲔ ﺍﻟﻨﻔﺲ ﺍﻟﻔﻄﺮﻳﺔ ﺃﻥ ﺍﳊﻘﻴﻘﺔ ﻻ‬ ‫ﺃﺑﺪﹰﺍ ﻟﻨﻘﻀﻬﺎ ﺗﻜ ِ‬ ‫ﺗﺜﺒﺖ ﻳﻘﻴﻨﹰﺎ ﻓﻴﻬﺎ ﺇ ﱠﻻ ﺑﺘﻜﺮﺍﺭ ﺍﻟﻄﻠﺐ ﺛﻼﺙ ﻣﺮﺍﺕ ﻓﻼ ﺗﻨﺴﺎﻫﺎ ﺍﻟﻨﻔﺲ ﻭﺗﺜﺒﺖ‬ ‫ﺐ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺘﺠﻠﱠﻰ ﺣﲔ ﺗﻮﺻﻲ ﺍﻷﻃﻔﺎﻝ ﺍﻷﺑﺮﻳﺎﺀ ﺑﺄﻣ ٍﺮ ﺃﻭ ﺟﻠ ِ‬ ‫ﺽ ﻣﺮ ﹰﺓ ﺃﻭ ﻣﺮﺗﲔ ﻓﺎﻟﻄﻔﻞ ﻳﻨﺴﻰ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﻟﻜﻦ ﰲ ﺣﺎﻝ ﺍﻟﺘﻜﺮﺍﺭ ﺛﻼﺛﹰﺎ‬ ‫ﺃﻏﺮﺍ ٍ‬ ‫ﻓﻠﻦ ﻳﻨﺴﻰ ﺍﻟﻄﻔﻞ ﺍﳌﻄﻠﻮﺏ ﻣﻨﻪ‪.‬‬ ‫ﻫﺬﺍ ﺛﺎﺑﺖ ﻗﻄﻌﹰﺎ ﺑﻌﻠﻢ ﺍﻟﻨﻔﺲ ﻭﻟﻜﻦ ﺭﺟﻮﻋﹰﺎ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﻛﺘﺎﺏ ﺍﷲ ﺍﳌﻘﺪ‪‬ﺱ‬ ‫ﳒﺪ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻣﺸﺎﺭﹰﺍ ﺇﻟﻴﻪ ﻭﺳﺎﺭﻱ ﺍﳌﻔﻌﻮﻝ ﻛﻤﺎ »ﻗﺎﻝ ﺍﷲ ﻣﻦ ﺛﻼﺙ«‪.‬‬ ‫ﻓﻘﺪ ﺛﺒﺘﺖ ﺣﻜﻤﺔ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺜﻼﺙ ﺍﻟﱵ ﻃﺒ‪‬ﻘﻬﺎ ﺳﻴﺪﻧﺎ ﺍﳋﻀﺮ ﲝﻀﺮﺓ‬ ‫ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪.T‬‬ ‫ﻛﺬﺍ ﻓﺎﻟﻄﻼﻕ ﻟﻠﻔﺮﺍﻕ ﺍﻷﺑﺪﻱ ﺑﺎﻟﺜﻼﺙ "ﺇ ﱠﻻ ﲝﺎﻝ ﺍﻟﺰﻭﺍﺝ ﻣﻦ ﺯﻭﺝ ﺛﺎﱐ"‬ ‫ﻫﺬﺍ ﺍﻟﻄﻼﻕ ﺑﻼ ﺭﺟﻌﺔ ﻳﺘﻢ ﺑﺎﻟﺜﻼﺙ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ)‪.(١‬‬ ‫ﻛﺬﻟﻚ ﺗﺜﺒﺖ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ ﻭﻳﺸﺮﻕ ﺑﻨﻔﺲ ﺍﻟﺴﺎﻟﻚ ﺑﺎﳊ ‪‬ﻖ ﻟﻠﺤ ‪‬ﻖ‬ ‫ﷲ‬ ‫ﺑﺜﻼﺙ ﲟﺪﻟﻮﻝ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪} :‬ﹸﻗ ﹾﻞ ِﺇ‪‬ﻧﻤ‪‬ﺎ ﹶﺃ ِﻋ ﹸﻈﻜﹸﻢ ِﺑﻮ‪‬ﺍ ِﺣ ‪‬ﺪ ٍﺓ ﺃﹶﻥ ‪‬ﺗﻘﹸﻮﻣ‪‬ﻮﺍ ِ‬ ‫‪‬ﻣ ﹾﺜﻨ‪‬ﻰ ‪‬ﻭﻓﹸﺮ‪‬ﺍﺩ‪‬ﻯ‪ .. (٢){..‬ﻭﺍﻟﱵ ﳎﻤﻮﻋﻬﺎ ﺛﻼﺙ‪.‬‬ ‫ﺼ ‪‬ﺮ ‪‬ﻫ ﹾﻞ ‪‬ﺗﺮ‪‬ﻯ ﻣﻦ ﹸﻓﻄﹸﻮ ٍﺭ‪،‬‬ ‫ﻛﺬﺍ ﲟﺪﻟﻮﻝ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ‪..} :‬ﻓﹶﺎﺭ ِﺟ ِﻊ ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﺼ ‪‬ﺮ ﹶﻛﺮ‪‬ﺗ ِ‬ ‫ﹸﺛ ‪‬ﻢ ﺍ ‪‬ﺭ ِﺟ ِﻊ ﺍﻟ‪‬ﺒ ‪‬‬ ‫ﲔ‪ ..(١){..‬ﻭﺍﻟﱵ ﲟﺠﻤﻮﻋﻬﺎ ﺗﻜﻮﻥ ﺛﻼﺛﹰﺎ‪.‬‬ ‫)‪ (١‬ﺍﻧﻈﺮ ﲝﺚ ﺍﻟﻄﻼﻕ "ﺍﻟﺒﺤﻮﺙ ﺍ‪‬ﻴﺪﺓ ـ ﺭﻗﻢ )‪ "(٢‬ﻟﻠﻌﻼﻣﺔ ﺍﻟﻜﺒﲑ ﳏﻤﺪ ﺃﻣﲔ ﺷﻴﺨﻮ‪.‬‬ ‫)‪ (٢‬ﺳﻮﺭﺓ ﺳﺒﺄ‪ :‬ﺍﻵﻳﺔ )‪(٤٦‬‬ ‫)‪ (٢‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ :‬ﺍﻵﻳﺔ )‪.(٦٥‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳌﻠﻚ‪ :‬ﺍﻵﻳﺔ )‪.(٤-٣‬‬ ‫‪٢٢‬‬


‫ﻚ ‪‬ﻭ ‪‬ﻋﺪ‪ ‬ﹶﻏ ‪‬ﻴﺮ‪‬‬ ‫ﻼﹶﺛ ﹶﺔ ﹶﺃﻳ‪‬ﺎ ٍﻡ ﹶﺫِﻟ ‪‬‬ ‫ﻛﺬﺍ ﺑﺈﻧﺬﺍﺭ ﺳﻴﺪﻧﺎ ﺻﺎﱀ ‪ T‬ﻟﺜﻤﻮﺩ }‪..‬ﹶﺛ ﹶ‬ ‫ﺏ{)‪.(٢‬‬ ‫‪‬ﻣ ﹾﻜﺬﹸﻭ ٍ‬

‫ﻚ ﹶﺃ ﱠﻻ‬ ‫ﻭﻋﻼﻣﺔ ﺑﺸﺮﻯ ﺳﻴﺪﻧﺎ ﺯﻛﺮﻳﺎ ‪ T‬ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪..} :‬ﻗﹶﺎ ﹶﻝ ﺁﻳﺘ‪ ‬‬ ‫ﺙ ﹶﻟﻴ‪‬ﺎ ٍﻝ ‪‬ﺳ ِﻮ‪‬ﻳﹰﺎ{)‪.(٣‬‬ ‫ﺱ ﺛﹶﻼ ﹶ‬ ‫ﺗ‪ ‬ﹶﻜ ﱢﻠ ‪‬ﻢ ﺍﻟﻨ‪‬ﺎ ‪‬‬ ‫ﻭﺑﺂﻳﺔ ﺃﺧﺮﻯ‪..} :‬ﺛﹶﻼﹶﺛ ﹶﺔ ﹶﺃﻳ‪‬ﺎ ٍﻡ ِﺇ ﱠﻻ ‪‬ﺭﻣ‪‬ﺰﹰﺍ‪.(٤){..‬‬

‫ﻱ ﺃﻣ ٍﺮ ﺑﺎﻟﻨﻔﺲ ﺗﻜﺮﺍﺭﻩ ﺛﻼﺛﹰﺎ ﻓﻴﺜﺒﺖ‪ ،‬ﻓﻘﺎﻧﻮﻥ ﺍﻟﻨﻔﺲ‬ ‫ﻓﻘﺎﻧﻮﻥ ﺛﺒﺎﺕ ﺃ ‪‬‬ ‫ﻣﻦ ﺛﻼﺙ‪ ،‬ﻛﺬﻟﻚ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﻳﻜ ‪‬ﺮﺭ ﺍﳉﻤﻞ ﺍﳍﺎﻣﺔ ﺛﻼﺙ ﻣﺮﺍﺕ‬ ‫ﻟﺘﺴﺘﻘﺮ ﰲ ﻧﻔﻮﺱ ﺍﻟﺴﺎﻣﻌﲔ‪.‬‬ ‫ﺏ ﺍﻟﻴﻘﲔ‬ ‫ﻫﺬﺍ ﻭﻗﺪ ﺗﻮﺻ‪‬ﻞ ﺃﺑﻮﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺃﺑﻮ ﺍﻷﻧﺒﻴﺎﺀ ﺑﻨﻔﺴﻪ ﺇﱃ ﺍﻟﻴﻘﲔ ﺑﺮ ‪‬‬ ‫ﻣﻦ ﺛﻼﺙ‪" :‬ﺍﻟﻜﻮﻛﺐ ﻭﺍﻟﻘﻤﺮ ﻓﺎﻟﺸﻤﺲ"‪.‬‬

‫ﻭﻗﺪ ﻋﺰ‪‬ﺯ ﺗﻌﺎﱃ ﺍﻟﺮﺳﻞ ﺑﺴﻮﺭﺓ )ﻳﺲ( ﺑﺮﺳﻮ ٍﻝ ﺛﺎﻟﺚ‪ ،‬ﺣﱴ ﺃﻥ ﻛﻔﺎﺭﺓ‬ ‫ﺍﻟﻴﻤﲔ ﺛﻼﺛﺔ ﺃﻳﺎ ٍﻡ ﺻﻴﺎﻣﹰﺎ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﱪﺍﻫﲔ ﺍﻟﺼﺎﺩﻗﺔ‪.‬‬ ‫ﻋﻠﻤﹰﺎ ﻫﺪﺍ ‪‬ﻩ ﻟﻨﺎ ﻧﻮﺭﹰﺍ ﻣﻦ ﺍﻷﺯﻝ‬

‫ﻓﺮﺳﻮﻝ ﺍﷲ ﻣﻦ ﺇﻟﻪ ﺍﻟﻌﺮﺵ ﻣﻘﺘﺒﺲ‪‬‬

‫ﻟﺬﺍ ﺳ ‪‬ﻦ ﻟﻨﺎ ﲟﺎ ﻳﻮﺣﻴﻪ ﺍﷲ ﻟﻪ ﺑﺘﻜﺮﺍﺭ ﺍﻻﺳﺘﻨﺸﺎﻕ ﻭﻏﺴﻞ ﺍﻟﻔﻢ ﻭﻏﺴﻞ‬ ‫ﺍﻷﻋﻀﺎﺀ ﺑﺎﻟﻮﺿﻮﺀ ﺛﻼﺛﹰﺎ ﺑﻐﻴﺔ ﲢﻘﻴﻖ ﺍﻟﻨﺸﺎﻁ ﻟﻠﻨﻔﺲ ﻣﻦ ﺛﻨﺎﻳﺎ ﺍﳉﺴﻢ‪ ..‬ﻓﺪﻳﻦ‬ ‫ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻗﻮ ٍﺓ ﻭﻧﺸﺎﻁ ﻓﺒﺘﻤﺮﻳﺮ ﺍﳌﺎﺀ ﻋﻠﻰ ﻛ ﱢﻞ ﻋﻀﻮ ﺃﺛﻨﺎﺀ ﺍﻟﻮﺿﻮﺀ ﺛﻼﺙ‬ ‫ﻑ ﻟﻴ‪‬ﻮﻗﻆ ﺍﳉﻤﻠﺔ ﺍﻟﻌﺼﺒﻴﺔ ﻛﻠﹼﻬﺎ ﻭﺗﻨﺒﻴﻪ ﻛﺎﻓﺔ ﺍﻷﻋﺼﺎﺏ‪،‬‬ ‫ﻑ ﲤﺎﻣﹰﺎ ﻭﻭﺍ ٍ‬ ‫ﻣﺮﺍﺕ ﻛﺎ ٍ‬ ‫)‪ (٣‬ﺳﻮﺭﺓ ﻣﺮﱘ‪ :‬ﺍﻵﻳﺔ )‪.(١٠‬‬

‫)‪ (٤‬ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‪ :‬ﺍﻵﻳﺔ )‪.(٤١‬‬ ‫‪٢٣‬‬


‫ﻋﻨﺪﻫﺎ ﺗﻨﺸﻂ ﺍﻟﻨﻔﺲ ﻻ ﺳﻴﻤﺎ ﺑﺄﻳﺎﻡ ﺍﻟﺼﻴﻒ ﺍﳊﺎﺭﺓ ﻭﺑﻌﺪ ﺍﻟﺘﻌﺐ ﻭﺇﺛﺮ‬ ‫ﺍﻻﺳﺘﻴﻘﺎﻅ ﻣﻦ ﺍﻟﻨﻮﻡ‪ ،‬ﻓﺒﺎﳌﺎﺀ ﺛﻼﺙ ﻣﺮﺍﺕ ﻳﺬﻫﺐ ﺍﻟﺘﻌﺐ ﻭﺍﻟﻜﺴﻞ ﻭﺍﳌﻴﻞ ﻟﻠﻨﻮﻡ‬ ‫ﻼ‪.‬‬ ‫ﻼ ﻭﻳﻨﻬﺾ ﺑﺎﻟﻨﻔﺲ ﺑﺎﻟﺼﻼﺓ ﻭﺻ ﹰ‬ ‫ﺇﺛﺮ ﺍﻻﺳﺘﻴﻘﺎﻅ ﻭﻳﺼﺮﻓﻬﺎ ﺃﺻ ﹰ‬ ‫ﺴﻠﹸﻮﺍ ‪‬ﻭﺟ‪‬ﻮ ‪‬ﻫ ﹸﻜ ‪‬ﻢ ‪‬ﻭﹶﺃ‪‬ﻳ ِﺪ‪‬ﻳﻜﹸ ‪‬ﻢ ِﺇﻟﹶﻰ ﺍﹶﳌﺮ‪‬ﺍِﻓ ِﻖ{ ﺗﻘﺘﻀﻲ‬ ‫ﻭﻫﻜﺬﺍ ﻓﻜﻠﻤﺔ }ﻓﹶﺎ ﹾﻏ ِ‬ ‫ﺍﻟﻐﺴﻞ ﺛﻼﺛﹰﺎ ﻭﻳﻨﻄﻮﻱ ﲢﺘﻬﺎ ﺍﻟﺪﻟﻚ ﻭﲣﻠﻴﻞ ﺃﺻﺎﺑﻊ ﺍﻟﻴﺪﻳﻦ ﻭﺍﻟﺮﺟﻠﲔ ﻋﻨﺪ‬ ‫ﻏﺴﻠﻬﻤﺎ ﻭﲢﺮﻳﻚ ﺍﳋﺎﰎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﺘﺮﺗﻴﺐ ﻭﺍﳌﻮﺍﻻﺓ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ‬ ‫ﺍﻟﺴﻨﻦ ﺍﻟﱵ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌﺪ‪‬ﻫﺎ ﻭﺭﺩﺕ ﰲ ﺍﻵﻳﺔ ﺻﺮﳛﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺼﺎﺣﺐ‬ ‫ﺍﻟﺬﻭﻕ ﺍﻟﺴﻠﻴﻢ ﻭﺍﻹﺩﺭﺍﻙ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻟﻔﻄﻨﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻷﻥ ﺍﻹﳚﺎﺯ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﺍ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﻋﲔ ﺍﻟﺒﻼﻏﺔ ﻭﳏﺾ ﺍﻟﺒﻴﺎﻥ‪.‬‬ ‫ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﺒﻼﻏﺔ ﰲ ﺷﻲﺀ ﺃﻥ ﺗﻔﺼ‪‬ﻞ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺒﺪﻳﻬﻴﺔ‪.‬‬ ‫ﻭﻋﻠﻰ ﻭﺟﻪ ﺍﳌﺜﺎﻝ ﻧﻘﻮﻝ‪ :‬ﻟﻮ ﺃﻥ ﺍﻣﺮﺀﹰﺍ ﻃﻠﺐ ﻣﻦ ﺍﺑﻨﻪ ﺍﻟﺮﺷﻴﺪ ﺫﻱ ﺍﻟﺬﻭﻕ‬ ‫ﻭﺍﻹﺩﺭﺍﻙ ﺍﻟﺴﻠﻴﻢ ﺃﻥ ﻳﺴﻘﻴﻪ ﻣﺎ ًﺀ ﻓﻬﻞ ﻣﻦ ﺍﳌﻌﻘﻮﻝ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﺿﻊ ﺍﳌﺎﺀ ﰲ‬ ‫ﻼ ﺟﻴﺪﹰﺍ ﻧﻈﻴﻔﺎﹰ‪ ،‬ﻭﻻ ﺗﻨﺎﻭﻟﲏ ﻛﺄﺱ‬ ‫ﺍﻟﻜﺄﺱ‪ ،‬ﻭﺍﻏﺴﻞ ﺍﻟﻜﺄﺱ ﻗﺒﻞ ﻣﻠﺌﻪ ﻏﺴ ﹰ‬ ‫ﺍﳌﺎﺀ ﺇﻻ ﺑﻴﻤﻨﺎﻙ ﻭﺑﺎﻋﺪ ﺃﻃﺮﺍﻑ ﺃﺻﺎﺑﻌﻚ ﻋﻦ ﺣﺎﻓﺔ ﺍﻟﻜﺄﺱ ﻋﻨﺪﻣﺎ ﺗﻘﺪ‪‬ﻣﻪ‪،‬‬ ‫ﻭﻟﻴﻜﻦ ﺍﳌﺎﺀ ﻧﻈﻴﻔﹰﺎ ﺑﺎﺭﺩﹰﺍ ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﺒﺪﻳﻬﻴﺎﺕ‪ ،‬ﺃﻡ ﺃﻥ ﻛﻠﻤﺔ‬ ‫)ﺍﺳﻘﲏ( ﺗﻘﺘﻀﻲ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﺘﻔﺼﻴﻼﺕ ﻭﺃﻥ ﻛﻞ ﺫﻱ ﺫﻭﻕ ﺳﻠﻴﻢ ﻭﻓﻄﻨﺔ‬ ‫ﻻ ﻳﻔﻌﻞ ﺇﻻ ﻭﻓﻖ ﺗﻠﻚ ﺍﻷﺻﻮﻝ ﺍﳌﺬﻛﻮﺭﺓ‪.‬‬ ‫ﻭﺍﻵﻥ ﺑﻌﺪ ﺃﻥ ﻗﺪ‪‬ﻣﻨﺎ ﻣﺎ ﻗﺪ‪‬ﻣﻨﺎﻩ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﺃﻥ ﲨﻴﻊ ﻣﺎ ﺃﹸﺛﺮ ﻋﻦ‬ ‫ﺍﻟﺮﺳﻮﻝ ‪ T‬ﻣﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﻣﻨﻬﺎ ﺍﻟﺴﻨﻦ ﺍﳌﺆﻛﱠﺪﺓ ﻭﺍﳌﺴﺘﺤﺒ‪‬ﺎﺕ ﻭﲨﻴﻊ ﻣﺎ ﻛﺎﻥ‬ ‫‪٢٤‬‬


‫ﻳﺘﺠﻨﺒﻪ ﻣﻦ ﻣﻜﺮﻭﻫﺎﺕ ﻭﻣﻔﺴﺪﺍﺕ ﺳﻮﺍﺀ ﰲ ﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺼﻼﺓ‪ ،‬ﺃﻭ ﺍﻟﺼﻮﻡ ﻭﺍﳊﺞ‬ ‫ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﺇﱃ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﺘﺸﺮﻳﻌﺎﺕ ﺍﻹﳍﻴﺔ ﻛﻞ ﺫﻟﻚ ﺇﳕﺎ ﻳﻨﻄﻮﻱ‬ ‫ﻣﻨﺪﺭﺟﹰﺎ ﲢﺖ ﻛﻼﻡ ﺍﷲ ﺗﻌﺎﱃ ﻓﻤﺎ ﻓﺮ‪‬ﻁ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺷﻲﺀ‪.‬‬

‫ﻭﲟﺎ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﻫﻮ ﺃﻗﺮﺏ ﺍﳋﻠﻖ ﺇﱃ ﺍﷲ ﻭﺃﻋﻠﻤﻬﻢ ﺑﻜﻼﻡ ﺍﷲ‬ ‫ﻭﺃﺷﺪﻫﻢ ﺇﻗﺒﺎ ﹰﻻ ﻋﻠﻴﻪ ﻭﺃﻋﻼﻫﻢ ﺑﺴﺒﺐ ﺇﻗﺒﺎﻟﻪ ﻫﺬﺍ ﻓﻬﻤﹰﺎ ﻭﻓﻄﻨﺔ ﻟﻠﻤﺮﺍﺩ ﺍﻹﳍﻲ‬ ‫ﻟﺬﻟﻚ ﺃﻧﺰﻝ ﺍﷲ ﺗﻌﺎﱃ ﻛﺘﺎﺑﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﱄ ﺍﻟﻔﻄﻦ ﺍﻟﺬﻱ ﱂ‬ ‫ﻳﻀﺎﺭﻋﻪ ‪ T‬ﺃﺣ ‪‬ﺪ ﰲ ﺩﻗﱠﺔ ﺍﻟﻔﻬﻢ ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺫﻟﻚ ﺍﻹﻗﺒﺎﻝ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫ﻭﺃﻣﺮﻧﺎ ﺗﻌﺎﱃ ﺃﻥ ﻧﺘﺎﺑﻊ ﻫﺬﺍ ﺍﻟﺴﻴﺪ ﺍﻟ ﹶﻔﻄِﻦ ﻭﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻓﻘﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ﺨﺬﹸﻭ ‪‬ﻩ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻧﻬ‪‬ﺎ ﹸﻛ ‪‬ﻢ ‪‬ﻋ ‪‬ﻨﻪ‪ ‬ﻓﺎ‪‬ﻧ‪‬ﺘﻬ‪‬ﻮﺍ‪.(١){..‬‬ ‫}‪ ..‬ﻭﻣ‪‬ﺎ ﺁﺗ‪‬ﺎ ﹸﻛ ‪‬ﻢ ﺍﻟ ‪‬ﺮﺳ‪‬ﻮ ﹸﻝ ﹶﻓ ‪‬‬ ‫ﺏ ِﻣ ‪‬ﻦ ﺷ‪‬ﻲ ٍﺀ‪.(٢){..‬‬ ‫ﻭﺇﻥ ﺁﻳﺔ‪..} :‬ﻣ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹾﻃﻨ‪‬ﺎ ﰲ ﺍﻟ ِﻜﺘ‪‬ﺎ ِ‬

‫ﺗﻘﺮ‪‬ﺭ ﺃﻥ ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ ﻛﻠﻬﺎ ﻣﻨﻄﻮﻳﺔ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺃﻥ ﺍﻷﺣﺎﺩﻳﺚ‬ ‫ﺍﻟﺸﺮﻳﻔﺔ ﲨﻴﻌﻬﺎ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﻛﺘﺎﺏ ﺍﷲ‪ .‬ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﻹﻧﺴﺎﻥ ﺇﻗﺒﺎ ﹰﻻ ﻋﻠﻰ ﺍﷲ‬ ‫ﻭﻗﺮﺑﹰﺎ ﻣﻦ ﺫﻟﻚ ﺍﳉﻨﺎﺏ ﺍﻟﻌﺎﱄ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺪﺭﻙ ﺳ ‪‬ﺮ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻔﺔ‬ ‫ﻭﻳﻌﺮﻑ ﻣﺼﺎﺩﺭﻫﺎ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻨﺎﻟﻚ ﻳﻘﺪ‪‬ﺭ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﻭﻳﺸﻴﺪ‬ ‫ﺑﻌﺎﱄ ﻓﻬﻤﻪ ﻭﻓﻄﻨﺘﻪ‪ ،‬ﻭﺳﺎﻣﻲ ﺇﺩﺭﺍﻛﻪ ﻭﻋﻈﻴﻢ ﺇﻗﺒﺎﻟﻪ ﻓﻴﺤﺒ‪‬ﻪ ﻭﳚﻠﹼﻪ ﻭﻳﺰﻳﺪ ﺇﳝﺎﻧﹰﺎ‬ ‫ﻭﺗﺼﺪﻳﻘﹰﺎ ﺑﺮﺳﺎﻟﺘﻪ‪ ،‬ﻭﻟﻌﻤﺮﻱ ﺫﻟﻚ ﻫﻮ ﻃﺮﻳﻖ ﺍﻟﻔﻘﻪ ﺍﻟﺼﺤﻴﺢ ﻭﺗﻠﻚ ﻫﻲ ﺃﺻﻮﻝ‬ ‫ﺍﻟﻔﻘﻪ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﺎﻟﻔﻘﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ ﺇﳕﺎ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳊﺸﺮ‪ :‬ﺍﻵﻳﺔ )‪.(٧‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺍﻵﻳﺔ )‪.(٣٨‬‬ ‫‪٢٥‬‬


‫ﻳﻜﻮﻥ ﺑﺎﻹﳝﺎﻥ ﺍﻟﺼﺤﻴﺢ ﻭﺍﻹﻗﺒﺎﻝ ﺍﻟﻌﺎﱄ ﻋﻠﻰ ﺍﷲ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ‬ ‫ﻟﻠﺤﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ ﻓﻼ ﻳﺪﺭﻙ ﺻﺤﻴﺤﻪ ﻣﻦ ﺑﺎﻃﻠﻪ ﻭﻣﻮﺿﻮﻋﻪ ﺇﻻ ﻣﻦ ﺳﻠﻚ‬ ‫ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﺍﳌﻘﺒﻞ ﻫﻮ ﻭﺣﺪﻩ ﺫﻭ ﺍﻟﺪﺭﺍﻳﺔ ﺑﺼﺤﻴﺢ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﻭﻫﻮ‬ ‫ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺮﻑ ﺃﺻﻮﻝ ﺗﺼﺤﻴﺢ ﺍﻷﺣﺎﺩﻳﺚ‪ ،‬ﻭﻣﺎ ﺳﻮﻯ ﺫﻟﻚ‬ ‫ﻣﻦ ﺩﺭﺍﺳﺎﺕ ﻭﺍﺳﺘﺤﻔﺎﻅ ﺃﺷﻜﺎﻝ ﻭﻃﺮﻕ ﺑﺼﺤﻴﺢ ﺍﻷﺣﺎﺩﻳﺚ ﺇﻥ ﻫﻮ ﺇﻻ‬ ‫ﻂ ﰲ ﺍﻟﻈﻠﻤﺎﺕ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺮﻑ ﺻﺤﻴﺤﹰﺎ ﻣﻦ‬ ‫ﲣﺒ‪‬ﻂ ﺃﻋﺸﻰ ﻳﺘﺨﺒ‪ ‬ﹸ‬ ‫ﻣﻮﺿﻮﻉ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﻲ ﺃﺳﺮﺍﺭ ﻣﺎ ﺟﺎﺀ ﺑﻪ ‪ T‬ﻣﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ‪.‬‬ ‫ﻓﺈﻥ ﺃﻧﺖ ﺃﺭﺩﺕ ﺃﻥ ﺗﺘﻌﻠﻢ ﺃﺻﻮﻝ ﺍﳊﺪﻳﺚ ﺍﻟﺸﺮﻳﻒ‪ ،‬ﻭﺇﻥ ﺃﻧﺖ ﺃﺭﺩﺕ ﺃﻥ‬ ‫ﺗﻌﺮﻑ ﻣﺼﺎﺩﺭ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺃﻥ ﺗﺘﻌﻠﻢ ﺃﺻﻮﻝ ﺍﻟﻔﻘﻪ‬ ‫ﻭﺍﻟﺘﺄﻭﻳﻞ ﺍﻟﺼﺤﻴﺢ ﻓﺎﺳﻠﻚ ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﺃﺷﺮﻧﺎ ﺇﻟﻴﻪ ﻣﻦ ﻗﺒﻞ ﻭﺍﻟﺬﻱ‬ ‫ﺳﻠﻜﻪ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻋﻠﻤﺎﺀ ﺣﻜﻤﺎﺀ ﻛﺎﺩﻭﺍ ﻣﻦ ﻓﻘﻬﻬﻢ‬ ‫ﺚ ﰲ ﺍﻷُ ِﻣ‪‬ﻴ ‪‬ﻦ ‪‬ﺭﺳ‪‬ﻮ ﹰﻻ ِﻣ‪‬ﻨﻬ‪‬ﻢ ‪‬ﻳ‪‬ﺘﻠﹸﻮﺍ‬ ‫ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﻧﺒﻴ‪‬ﺎﺀ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻫ‪ ‬ﻮ ﺍﻟﱠﺬﻱ ‪‬ﺑ ‪‬ﻌ ﹶ‬ ‫ﺤ ﹾﻜ ‪‬ﻤ ﹶﺔ ‪‬ﻭِﺇ ﹾﻥ ﻛﹶﺎﻧ‪‬ﻮﺍ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒﻞﹸ ﻟﹶﻔﻲ‬ ‫ﺏ ﻭ‪‬ﺍﹾﻟ ِ‬ ‫‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ﺁﻳ‪‬ﺎِﺗ ِﻪ ‪‬ﻭ‪‬ﻳ ‪‬ﺰﻛﱢﻴ ِﻬ ‪‬ﻢ ‪‬ﻭﻳ‪ ‬ﻌﱢﻠﻤ‪‬ﻬ‪‬ﻢ‪ ‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ‪‬‬ ‫ﻚ‬ ‫ﺤﻜِﻴﻢ‪ ،‬ﺫِﻟ ‪‬‬ ‫ﺤﻘﹸﻮﺍ ِﺑ ِﻬﻢ ‪‬ﻭﻫ‪ ‬ﻮ ﺍﹾﻟ ‪‬ﻌﺰِﻳ ‪‬ﺰ ﺍﹾﻟ ‪‬‬ ‫ﻼ ٍﻝ ﻣ‪‬ﺒﲔٍ‪ ،‬ﻭ‪‬ﺁ ‪‬ﺧﺮِﻳ ‪‬ﻦ ِﻣ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ﹶﻟﻤ‪‬ﺎ ‪‬ﻳ ﹾﻠ ‪‬‬ ‫ﺿﹶ‬ ‫‪‬‬ ‫ﻀ ِﻞ ﺍﹾﻟﻌ‪‬ﻈﻴ ِﻢ{)‪.(١‬‬ ‫ﷲ ﺫﹸﻭ ﺍﹾﻟ ﹶﻔ ‪‬‬ ‫ﷲ ﻳ‪‬ﺆ‪‬ﺗﻴ ِﻪ ‪‬ﻣ ‪‬ﻦ ‪‬ﻳﺸ‪‬ﺎ ُﺀ ﻭ‪‬ﺍ ُ‬ ‫ﻀﻞﹸ ﺍ ِ‬ ‫ﹶﻓ ‪‬‬ ‫ﻭﺍﻵﻥ ﻭﺑﻌﺪ ﺃﻥ ﺗﻜﻠﻤﻨﺎ ﻋﻦ ﺍﻟﻮﺿﻮﺀ ﻭﺃﺛﺮﻩ ﰲ ﺇﻋﺪﺍﺩ ﺍﻟﻨﻔﺲ ﻟﻠﺼﻼﺓ‬ ‫ﻭﺍﻟﻮﻗﻮﻑ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻧﻨﺘﻘﻞ ﺇﱃ ﺃﻋﻤﺎﻝ ﺃﺧﺮﻯ ﻧﺆﺩﻳﻬﺎ ﻗﺒﻞ ﺍﻟﺼﻼﺓ‬ ‫ﻓﻨﻘﻮﻝ‪ :‬ﻻﺑ ‪‬ﺪ ﻟﻠﻤﺆﻣﻦ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﻒ ﰲ ﺍﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﻣﻦ‪:‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﳉﻤﻌﺔ‪ :‬ﺍﻵﻳﺔ )‪.(٤-٢‬‬ ‫‪٢٦‬‬


‫ﺍﻷﺫﺍﻥ ﻭﺍﻹﻗـﺎﻣـﺔ‬ ‫ﻳﺴﻤﻌﻬﻤﺎ ﻣﻦ ﻏﲑﻩ ﺃﻭ ﻳﻘﻮﻡ ‪‬ﻤﺎ ﺑﻨﻔﺴﻪ ﻭﻟﻸﺫﺍﻥ ﻭﺍﻹﻗﺎﻣﺔ ﻣﻜﺎﻧﺘﻬﻤﺎ‬ ‫ﺍﻟﻈﺎﻫﺮﺓ ﻟﺪﻯ ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﻭﺍﻷﺫﺍﻥ‪ :‬ﻣﻌﻨﺎﻩ ﺇﻳﺬﺍﻥ ﻭﺇﻋﻼﻡ ﲝﻠﻮﻝ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺁﻥ ﻟﻠﻨﻔﺲ ﺃﻥ ﺗﻘﻒ‬ ‫ﺑﲔ ﻳﺪﻱ ﺧﺎﻟﻘﻬﺎ ﺗﺴﺘﻤﻊ ﺇﱃ ﺁﻳﺎﺗﻪ ﻭﺩﻻﻟﺘﻪ ﺍﻟﱵ ﻳﻘﺘﻀﻲ ﺃﻥ ﺗﺴﲑ ﻋﻠﻴﻬﻤﺎ‬ ‫ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻛﻤﺎ ﺗﺪﻓﻊ ﻋﻨﻬﺎ ‪‬ﺬﺍ ﺍﻟﻮﻗﻮﻑ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻣﺎ ﺗﺴﺮ‪‬ﺏ ﺇﻟﻴﻬﺎ ﻣﻦ‬ ‫ﺍﻧﺸﻐﺎﻝ ﲟﺼﺎﱀ ﺍﳊﻴﺎﺓ ﻭﻣﻬﻤ‪‬ﺎ‪‬ﺎ‪ ،‬ﻓﺘﻨﺴﺠﻢ ﻭﺗﻌﻮﺩ ﺇﱃ ﺇﻗﺒﺎﳍﺎ ﻋﻠﻰ ﺍﷲ‪،‬‬ ‫ﻓﺘﻌﻮﺩ ﳍﺎ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺑﻘﺮ‪‬ﺎ ﻣﻦ ﺫﻟﻚ ﺍﳉﻨﺎﺏ ﺍﻟﻌﺎﱄ ﻣﺼﺪﺭ ﺣﻴﺎﺓ ﺍﻟﻜﻮﻥ‬ ‫ﻭﻣﺒﻌﺚ ﺣﻴﺎﺓ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﺗﺄﻭﻱ ﺇﱃ ﻣﻼﺫﻫﺎ ﺇﺫﺍ ﺃﺣﺎﻃﺖ ‪‬ﺎ ﺍﻟﻜﺮﻭﺏ‬ ‫ﻭﻣﻮﺋﻠﻬﺎ ﺇﺫﺍ ﺍﺩﳍﻤﺖ ‪‬ﺎ ﺍﳋﻄﻮﺏ‪ ،‬ﻓﺘﻘﻒ ﺑﲔ ﻳﺪﻳﻪ ﺗﻌﺎﱃ ﻣﻘﺒﻠﺔ ﻋﻠﻴﻪ‪،‬‬ ‫ﻓﺘﺘﺠﺪ‪‬ﺩ ﳍﺎ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ ﻭﲢﻂ ﰲ ﺑﺎﺑﻪ ﺟﻞ ﺟﻼﻟﻪ ﻣﺎ ﺃﻧﻘﺾ ﻇﻬﺮﻫﺎ ﻣﻦ‬ ‫ﺍﻷﺛﻘﺎﻝ ﻭﺍﻷﲪﺎﻝ‪ .‬ﻭﺗﺘﻮﻫﺞ ﺷﻌﻠﺔ ﺍﻹﳝﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﺫﻛﱠﺮ‪‬ﺎ ﺃﻟﻔﺎﻅ‬ ‫ﺍﻷﺫﺍﻥ ﲟﺎ ﺍﺳﺘﻘﺮ ﻓﻴﻬﺎ ﻣﻦ ﻗﺒﻞ ﻣﻦ ﺗﻌﻈﻴﻢ ﻭﺇﺟﻼﻝ ﻭﺷﻬﻮﺩ ﺍﻹﺣﺴﺎﻥ ﻣﻦ‬ ‫ﺻﺎﺣﺐ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﺧﺎﻟﻖ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ‪ .‬ﻭﻫﻜﺬﺍ ﻓﻔﻲ ﺍﻷﺫﺍﻥ ﺩﻋﻮﺓ‬ ‫ﻭﺇﻋﻼﻡ ﻭﺫﻛﺮﻯ ﻳﺘﺬﻛﺮ ‪‬ﺎ ﺍﳌﺆﻣﻦ ﻣﺸﺎﻫﺪﺍﺕ ﺷﻬﺪ‪‬ﺎ ﻣﻦ ﻗﺒﻞ ﻧﻔﺴﻪ ﻭﺃﹶﻗ ‪‬ﺮ‬ ‫‪‬ﺎ ﻗﻠﺒﻪ‪ .‬ﻓﺘﺮﺍﻩ ﻳﺮﺩ‪‬ﺩ ﻣﻊ ﺍﳌﺆﺫﻥ ﻣﺎ ﻳﺘﻠﻮﻩ ﻋﻠﻰ ﻣﺴﻤﻌﻪ ﻣﻦ ﻛﻠﻤﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﺑﻪ‬ ‫‪‬ﺬﻩ ﺍﻟﺬﻛﺮﻯ ﻭﺫﻟﻚ ﺍﻟﺘﺮﺩﻳﺪ ﻳﺪﺧﻞ ﰲ ﻛﻤﺎﻻﺕ ﺫﻟﻚ ﺍﻟﺸﻬﻮﺩ ﺍﻟﺴﺎﺑﻖ‬ ‫ﻭﻳﻌﺮﺝ ﰲ ﻣﻌﺎﺭﺝ ﺍﻟﻘﺪﺱ ﻣﻦ ﺟﺪﻳﺪ‪.‬‬ ‫ﻳﻘﻮﻝ ﺍﳌﺆﺫﻥ‪ :‬ﺍﷲ ﺃﻛﱪ‪ ..‬ﺍﷲ ﺃﻛﱪ ﻭﺗﻄﺮﻕ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻣﺴﺎﻣﻊ ﺍﻟﻨﻔﺲ‬ ‫‪٢٧‬‬


‫ﻓﺘﺬﻛﹼﺮﻫﺎ ﺑﺸﻬﻮﺩﻫﺎ ﺍﻟﺴﺎﺑﻖ ﳉﻼﻝ ﺍﷲ ﻭﻋﻈﻤﺘﻪ ﻭ‪‬ﻴ‪‬ﺠﻬﺎ ﻫﺬﻩ ﺍﻟﺬﻛﺮﻯ‬ ‫ﻭﺗﺮﺟﻊ ‪‬ﺎ ﺇﱃ ﺫﻟﻚ ﺍﻟﺸﻬﻮﺩ ﺍﳉﻤﻴﻞ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺷﺎﻫﺪﺗﻪ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻓﺈﺫﺍ‬ ‫‪‬ﺎ ﺗﺴﻤﻮ ﻭﺗﺘﺴﺎﻣﻰ ﻭﻗﺪ ﺷﺎﻗﻬﺎ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﺇﱃ ﺍﻟﻠﻘﺎﺀ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﻗﺎﻝ ﺍﳌﺆﺫﻥ‬ ‫ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ ﻭﺃﻋﺎﺩﻫﺎ ﺛﺎﻧﻴ ﹰﺔ ﻗﺎﻟﺖ ﻣﻌﻪ ﻣﺼﺪ‪‬ﻗﺔ ﻭﺭﺩ‪‬ﺩﺕ ﻣﻌﱪﺓ ﻋﻦ‬ ‫ﺷﻬﻮﺩ ﺟﺪﻳﺪ ﺧﺎﺿﺖ ﻏﻤﺎﺭﻩ ﻓﺘﻘﻮﻝ ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ ﻭﻫﻲ ﺗﺴﺒﺢ ﰲ‬ ‫ﳉﺞ ﺫﻟﻚ ﺍﳉﻼﻝ ﺍﻹﳍﻲ‪ .‬ﻭﻫﻲ ﺗﺮﻯ ﺃﻥ ﻻ ‪‬ﺎﻳﺔ ﻟﺬﻟﻚ ﺍﳉﻼﻝ ﻓﻤﻬﻤﺎ‬ ‫ﺷﻬﺪﺕ ﻣﻦ ﺗﻠﻚ ﺍﻟﻌﻈﻤﺔ ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﺃﻋﻈﻢ ﻭﺃﻭﺳﻊ ﻭﻣﻬﻤﺎ ﺭﺃﺕ ﻣﻦ‬ ‫ﺟﻼﻝ ﺍﷲ ﻭﻋﻈﻤﺘﻪ ﻓﻬﻮ ﺗﻌﺎﱃ ﺃﻛﱪ ﻭﺃﻛﱪ‪.‬‬ ‫ﻭﻳﻨﺘﻘﻞ ﺍﳌﺆﺫﻥ ﺇﱃ ﻛﻠﻤﺔ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ..‬ﻳﻘﻮﻝ ﺍﳌﺆﺫﻥ ﺫﻟﻚ‬ ‫ﻣﻌﺒ‪‬ﺮﹰﺍ ﻋﻦ ﺷﻬﻮﺩﻩ‪ ،‬ﺃﻧﻪ ﻳﺸﻬﺪ ﺃﻥ ﻻ ﻣﺴﻴ‪‬ﺮ ﳍﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻻ ﻣﺪﺑ‪‬ﺮ ﻟﺸﺆﻭﻧﻪ‬ ‫ﺇﻻ ﺍﷲ‪ .‬ﻓﺒﻴﺪﻩ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﺳﻴ‪‬ﺮ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﺎ ﻓﻴﻬﻤﺎ‪ ،‬ﻭﺑﻴﺪﻩ‬ ‫ﻭﺣﺪﻩ ﺃﻣﻮﺭ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﻭﺑﺘﺪﺑﲑﻩ ﻭﺣﺪﻩ ﻳﺴﲑ ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ ﹸﻛ ﱞﻞ ﺿﻤﻦ‬ ‫ﺍﺧﺘﺼﺎﺻﻪ ﻭﰲ ﺣﺪﻭﺩ ﻭﻇﻴﻔﺘﻪ‪ .‬ﺇﻧﻪ ﺗﻌﺒﲑ ﻳﻌﺒ‪ ‬ﺮ ﺑﻪ ﺍﳌﺆﺫﻥ ﻋﻦ ﻣﺸﺎﻫﺪﺗﻪ‬ ‫ﺍﻟﻨﻔﺴﻴﺔ ﳌﻌﲎ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻳﻘﻮﳍﺎ ﺍﳌﺆﻣﻦ ﻣﻦ ﺑﻌﺪﻩ ﻣﺮﺩﺩﹰﺍ ﺃﻟﻔﺎﻇﻬﺎ ﻓﻴﺘﺬﻛﺮ‬ ‫ﻫﻮ ﺃﻳﻀﹰﺎ ﺇﳝﺎﻧﻪ ‪‬ﺎ ﻭﻳﺘﺬﻛﱠﺮ ﻣﺸﺎﻫﺪﺗﻪ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻭﻳﻌﻮﺩ ﺇﻟﻴﻬﺎ ﺍﳌﺆﺫﻥ ﻓﻴﻠﻔﻈﻬﺎ‬ ‫ﺛﺎﻧﻴ ﹰﺔ ﻓﺈﺫﺍ ﺑﺎﳌﺆﻣﻦ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻳﺪﺧﻞ ﻧﻔﺴﻴﹰﺎ ﰲ‬ ‫ﳎﺎﻝ ﺟﺪﻳﺪ ﻭﺷﻬﻮﺩ ﺟﺪﻳﺪ ﻳﻘﻮﻝ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﻫﻮ ﻳﺸﺎﻫﺪ ﺟﺪﻳﺪﹰﺍ‬ ‫ﻭﺗﻨﻐﻤﺲ ﻧﻔﺴﻪ ﻣﺴﺘﻐﺮﻗ ﹰﺔ ﰲ ﺫﻟﻚ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻣﺘﻘﺪﻣ ﹰﺔ ﰲ ﻫﺬﺍ ﺍﳌﻀﻤﺎﺭ‬ ‫ﺃﺷﻮﺍﻃﹰﺎ ﺟﺪﻳﺪﺓ ﺃﻭﺳﻊ ﺑﻜﺜﲑ ﳑﺎ ﻛﺎﻧﺖ ﻋﻠﻴﻪ ﻣﻦ ﻗﺒﻞ‪.‬‬ ‫‪٢٨‬‬


‫ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﳌﺆﺫﻥ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ﻭﻛﺮ‪‬ﺭﻫﺎ ﺍﻧﻄﻠﻘﺖ ﻧﻔﺲ‬ ‫ﺍﳌﺆﻣﻦ ﺳﺎﺭﻳﺔ ﺇﱃ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﳎﺘﻤﻌﺔ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ T‬ﻣﻘﺒﻠﺔ ﺑﺮﻓﻘﺘﻪ ﻋﻠﻰ‬ ‫ﺍﷲ ﻓﺘﻜﻮﻥ ﻟﻪ ﺑﺬﻟﻚ ﺻﻠﺔ ﻭﺣﻴﺎﺓ‪.‬‬ ‫ﻓﺈﺫﺍ ﺃﺗﺒﻊ ﺫﻟﻚ ﺍﳌﺆﺫﻥ ﺑﻘﻮﻟﻪ‪ :‬ﺣ ‪‬ﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ‪ ..‬ﲰﻌﺖ ﺫﻟﻚ ﻣﻨﻪ‬ ‫ﻭﻫﻲ ﺗﺸﻌﺮ ﻭﺗﺮﻯ ﺃﻥ ﻻ ﺣﻴﺎﺓ ﳍﺎ ﻭﻻ ﺣﻴﺎﺓ ﻟﻠﺨﻠﻖ ﺇﻻ ﺑﺎﻟﺼﻠﺔ ﺑﺎﷲ ﻓﺘﻘﻮﻝ‪:‬‬ ‫ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻭﻳﻜﺮﺭ ﺍﳌﺆﺫﻥ ﻭﺗﻜﺮﺭ ﻣﻌﻪ‪.‬‬ ‫ﰒ ﻳﺘﺎﺑﻊ ﻓﻴﻘﻮﻝ‪ :‬ﺣ ‪‬ﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ‪ ..‬ﻓﺘﻘ ‪‬ﺮ ﻟﻪ ﻭﻫﻲ ﺗﺮﻯ ﺃﻥ ﺳﻌﺎﺩ‪‬ﺎ‬ ‫ﻣﻮﻗﻮﻓﺔ ﻋﻠﻰ ﻣﺎ ﺗﻘﻮﻡ ﺑﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟ ‪‬ﱪ ﻭﺍﻟﻔﻼﺡ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺘﻠﺘﺠﺊ‬ ‫ﺇﱃ ﺍﷲ ﻃﺎﻟﺒﺔ ﻣﻨﻪ ﺃﻥ ﳝﺪ‪‬ﻫﺎ ﺑﺎﻟﻌﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﻭﻫﻲ ﺗﻘﻮﻝ‪ ،‬ﻻ ﺣﻮﻝ ﻭﻻ‬ ‫ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪ ،‬ﻭﻳﺸﺎﺭﻑ ﺍﳌﺆﺫﻥ ﺃﻥ ﳜﺘﻢ ﺍﻷﺫﺍﻥ ﻓﻴﻘﻮﻝ‪ :‬ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ‬ ‫ﻓﺘﺰﺩﺍﺩ ﺇﻗﺮﺍﺭﹰﺍ ﺑﺎﻟﻌﻈﻤﺔ ﻭﺍﻟﺮﲪﺔ ﺍﻟﱵ ﻻ ﺣ ‪‬ﺪ ﳍﺎ ﻭﻻ ﺍﻧﺘﻬﺎﺀ‪.‬‬ ‫ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﳌﺆﺫﻥ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻋﺎﺩ ﻫﺬﺍ ﺍﳌﺆﻣﻦ ﺍﳌﺴﺘﻤﻊ ﻓﺪﺧﻞ ﰲ‬ ‫ﺫﻟﻚ ﺍﳊﺼﻦ ﺍﳊﺼﲔ ﻭﺭﺃﻯ ﺃﻧﻪ ﻭﺃﻥ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﰲ ﻗﺒﻀﺔ ﻫﺬﺍ ﺍﻟﺮﺏ‬ ‫ﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻧﻮﺍﺻﻲ ﺍﳋﻠﻖ ﻛﻠﻬﻢ ﺑﻴﺪﻩ ﻭﻫﻮ ﻭﺣﺪﻩ ﺍﳌﺴﻴ‪‬ﺮ ﻳﺴﻴ‪‬ﺮﻫﻢ ﻓﻴﻤﺎ‬ ‫ﻳﻌﻮﺩ ﻋﻠﻴﻬﻢ ﺑﺎﻟﺴﻌﺎﺩﺓ ﻭﺍﳋﲑ‪.‬‬ ‫ﻭﺃﺧﲑﹰﺍ ﳜﺘﻢ ﺍﳌﺆﺫﻥ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﺍﻋﺘﺮﺍﻓﹰﺎ ﺑﻔﻀﻞ ﻫﺬﺍ‬ ‫ﻼ ﻟﺘﻠﻚ ﺍﻷﻧﻔﺲ ﺇﱃ ﺍﷲ ﻭﺳﺒﺒﹰﺎ ﰲ ﻗﺮ‪‬ﺎ ﻣﻦ‬ ‫ﺍﻟﺴﻴﺪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻛﺎﻥ ﺩﻟﻴ ﹰ‬ ‫ﺍﷲ ﻭﺷﻬﻮﺩﻫﺎ ﳉﻼﻝ ﺍﷲ ﻭﻭﺻﻮﳍﺎ ﺇﱃ ﻣﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﻣﻦ ﺳﻌﺎﺩﺓ ﻣﺪﻯ‬ ‫‪٢٩‬‬


‫ﻑ ﳑﺎ ﺗﺸﻌﺮ ﺑﻪ ﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﺇﺯﺍﺀ ﺍﻷﺫﺍﻥ‪ .‬ﺃﻣ‪‬ﺎ‬ ‫ﺍﳊﻴﺎﺓ‪ .‬ﻭﺫﻟﻚ ﻃﺮ ‪‬‬ ‫ﺍﻹﻗﺎﻣﺔ‪ :‬ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻨﻬﺎ ﺃﻟﻔﺎﻇﹰﺎ ﺗﺘﻠﻰ ﻭﻻ ‪‬ﻮﺿﹰﺎ ﻣﻦ ﺑﻌﺪ ﺟﻠﻮﺱ ﻛﻤﺎ‬ ‫ﻳﺘﺒﺎﺩﺭ ﻷﺫﻫﺎﻥ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﺫ ﺗﺮﺍﻫﻢ ﻗﻌﻮﺩﹰﺍ ﻻ ﻳﻨﻬﻀﻮﻥ ﺇ ﱠﻻ ﺇﺫﺍ ﲰﻌﻮﺍ‬ ‫ﻛﻠﻤﺔ ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ ﻭﻫﻨﺎﻟﻚ ﻳﻘﻔﻮﻥ ﻣﻨﺘﻈﻤﲔ ﰲ ﺻﻔﻮﻓﻬﻢ ﻭﻣﺎ ﻭﻋﻮﺍ‬ ‫ﺷﻴﺌﹰﺎ ﳑﺎ ﻳﺘﻠﻰ ﻋﻠﻴﻬﻢ‪ .‬ﺍﻹﻗﺎﻣﺔ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﺇﻳﻘﺎﻅ ﻣﺸﺎﻋﺮ ﺍﻟﻨﻔﺲ ﻭﻋﻮﺩﺓ ‪‬ﺎ‬ ‫ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻣﺮ‪‬ﺕ ﺑﻪ ﺧﻼﻝ ﺍﻷﺫﺍﻥ ﻟﺘﻌﻮﺩ ‪‬ﺎ ﻫﺬﻩ ﺍﻟﺬﻛﺮﻯ ﺇﱃ‬ ‫ﻣﺸﺎﻫﺪﺍ‪‬ﺎ ﻓﻠﻌﻠﱠﻬﺎ ﺍﻧﺼﺮﻓﺖ ﻣﻦ ﺑﻌﺪ ﺍﻷﺫﺍﻥ ﺑﻌﺾ ﺍﻟﺸﻲﺀ ﻋﻦ ﻫﺬﻩ ﺍﻟﻮﺟﻬﺔ‬ ‫ﻓﺈﺫﺍ ﻣﺎ ﻭﻗﻔﺖ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻟﻠﺼﻼﺓ ﻓﺴﺮﻋﺎﻥ ﻣﺎ ﺗﻌﻮﺩ ‪‬ﺎ ﺃﻟﻔﺎﻅ ﺍﻹﻗﺎﻣﺔ ﺇﱃ‬ ‫ﺫﻟﻚ ﺍ‪‬ﺎﻝ‪ .‬ﳎﺎﻝ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ ﻭﺍﻟﺪﺧﻮﻝ ﰲ ﺫﻟﻚ ﺍﳉﻨﺎﺏ‪ .‬ﻭﻣﺎ ﺃﺳﺮﻉ‬ ‫ﻣﺎ ﺗﻌﻮﺩ ‪‬ﺎ ﺍﻟﺬﻛﺮﻯ ﺇﱃ ﺫﻟﻚ ﺍﻟﺸﻬﻮﺩ ﺍﻟﻌﺎﱄ ﺷﻬﻮﺩ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﻈﻤﺔ‬ ‫ﻭﺍﳉﻼﻝ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ ﳑﺎ ﺷﺎﻫﺪﺕ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﻣﻦ ﻫﺬﻩ‬ ‫ﺍﳌﻌﺎﱐ ﻟﺘﻠﻚ ﺍﻷﲰﺎﺀ ﻭﺗﻌﻮﺩ ﺍﻟﻨﻔﺲ ﺑﻜﻠﻤﺔ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺗﺬﻛﺮ‬ ‫ﺷﻬﻮﺩﻫﺎ ﻟﻠﺘﺴﻴﲑ ﺍﻹﳍﻲ ﳌﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺗﻨﻐﻤﺲ ‪‬ﺬﺍ‬ ‫ﺍﻟﺘﻜﺮﺍﺭ ﰲ ﺗﻠﻚ ﺍﻟﺮﺅﻳﺔ ﻭﺫﻟﻚ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﺗﺸﺘﺒﻚ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﻣﻦ‬ ‫ﺟﺪﻳﺪ ﺑﻨﻔﺲ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﻋﻨﺪﻣﺎ ﺗﺬﻛﹼﺮﻫﺎ ﻛﻠﻤﺔ ﺃﺷﻬﺪ ﺃﻥ ﳏﻤﺪﹰﺍ ﺭﺳﻮﻝ‬ ‫ﺍﷲ‪ ،‬ﻭﺗﺴﺘﺸﻔﻊ ﺑﺎﻟﺼﻠﺔ ﺑﻪ ﺇﱃ ﺍﷲ ﻓﺈﺫﺍ ﻫﻲ ﻗﺎﺋﻤﺔ ﺑﲔ ﻳﺪﻱ ﺍﷲ‪ ،‬ﻣﺴﺘﻐﺮﻗﺔ‬ ‫ﰲ ﺗﻠﻚ ﺍﳌﺸﺎﻫﺪ ﻟﺘﻠﻚ ﺍﻷﻧﻮﺍﺭ ﺍﻹﳍﻴﺔ ﻣﻨﻐﻤﺴﺔ ﰲ ﳉﺞ ﺍﳉﻤﺎﻝ ﻭﺍﻟﻜﻤﺎﻝ‬ ‫ﺍﻹﳍﻲ ﻓﺘﻌﺒ‪‬ﺮ ﻋﻦ ﺃﺫﻭﺍﻗﻬﺎ ﻭﺗﺸﻌﺮ ﺑﻜﻠﻤﺎ‪‬ﺎ ﻋﻤﺎ ﳚﺮﻱ ﰲ ﻗﺮﺍﺭﺍ‪‬ﺎ ﻭﺗﻘﻮﻝ‬ ‫ﺣ ‪‬ﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﺣ ‪‬ﻲ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻓﻤﺎ ﺍﳊﻴﺎﺓ ﺇﻻ ﺑﺎﻟﺼﻠﺔ ﺑﺎﷲ ﺣ ‪‬ﻲ ﻋﻠﻰ‬ ‫‪٣٠‬‬


‫ﺍﻟﻔﻼﺡ‪ ،‬ﺣ ‪‬ﻲ ﻋﻠﻰ ﺍﻟﻔﻼﺡ‪ ،‬ﻭﻣﺎ ﺍﳊﻴﺎﺓ ﲟﺘﺤﺼ‪‬ﻠﺔ ﺇﻻ ﳌﻦ ﻗﺎﻡ ﺑﻌﻤﻞ ﺍﳋﲑ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ ﻭﺣﻴﺚ ﺃﻥ ﻫﺬﺍ ﺍﳌﺆﻣﻦ ﻗﺪ ﲢﻘﻖ ﲟﺎ ﻳﻘﻮﻝ ﻭﻗﺪ‪‬ﻡ ﻣﻦ ﻋﻤﻞ ﺍﳋﲑ‬ ‫ﻭﺍﻹﺣﺴﺎﻥ ﻣﺎ ﺟﻌﻠﻪ ﳜﻮﺽ ﻏﻤﺎﺭ ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﻭﻳﻘﻒ ﻫﺬﺍ ﺍﳌﻮﻗﻒ ﺍﻟﻌﺎﱄ‬ ‫ﺑﲔ ﻳﺪﻱ ﺑﺎﺭﺉ ﺍﻟﻜﻮﻥ ﻭﺧﺎﻟﻖ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﻮﺍﺕ ﻭﺣﻴﺚ ﺃﻥ ﻧﻔﺴﻪ‬ ‫ﺃﺿﺤﺖ ﰲ ﺫﻟﻚ ﺍﳉﻨﺎﺏ ﺍﻟﻌﺎﱄ ﺗﺴﺘﻤﺘﻊ ﺑﺸﻬﻮﺩ ﺫﻟﻚ ﺍﳉﻼﻝ ﺍﻹﳍﻲ‬ ‫ﻭﺗﻨﻌﻢ ﺑﺮﺅﻳﺔ ﺫﻟﻚ ﺍﳉﻤﺎﻝ‪ ،‬ﻓﻬﻨﺎﻟﻚ ﺗﻌﱪ ﻋﻦ ﺫﻟﻚ ﺑﻘﻮﳍﺎ‪ :‬ﻗﺪ ﻗﺎﻣﺖ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻗﺪ ﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ‪ :‬ﺃﻱ ﻟﻘﺪ ﺃﺻﺒﺤﺖ ﻧﻔﺴﻲ ﺍﻵﻥ ﰲ ﺻﻠﺔ ﻣﻊ‬ ‫ﺍﷲ‪ .‬ﻟﻘﺪ ﻗﺎﻣﺖ ﰲ ﻧﻔﺴﻲ ﺗﻠﻚ ﺍﻟﺼﻠﺔ ﺑﺎﷲ‪ ،‬ﻟﻘﺪ ﺃﺻﺒﺤﺖ ﻣﻨﻐﻤﺴﹰﺎ ﰲ ﳉﺞ‬ ‫ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ ﻭﺍﻟﺸﻬﻮﺩ ﳉﻼﻝ ﺍﷲ‪ ،‬ﺍﷲ ﺃﻛﱪ ﺍﷲ ﺃﻛﱪ ﳑﺎ ﺃﺷﺎﻫﺪﻩ ﻭﺃﺭﺍﻩ‬ ‫ﺇﺫ ﻻ ﺣ ‪‬ﺪ ﻟﻌﻈﻤﺔ ﻭﻓﻀﻞ ﻫﺬﺍ ﺍﻟﺮﺏ ﺍﻟﻜﺮﱘ ﻭﻻ ﺍﻧﺘﻬﺎﺀ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪.‬‬ ‫ﺫﻟﻚ ﻃﺮﻑ ﻭﺑﻌﺾ ﺍﻟﺸﻲﺀ ﳑﺎ ﻳﺘﺬﻭ‪‬ﻗﻪ ﺍﳌﺆﻣﻦ ﺃﺛﻨﺎﺀ ﺍﻷﺫﺍﻥ ﻭﺇﻗﺎﻣﺔ‬ ‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻮﺻﻒ ﻛﺎﻟﺬﻭﻕ ﻭﻟﻴﺲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺸﺮﺡ ﻛﺎﳌﺸﺎﻫﺪﺓ‬ ‫ﺐ‬ ‫ﻭﺍﻟﻌﻴﺎﻥ ﻭﻟﻜ ٍﻞ ﺩﺭﺟﺎﺕ ﻭﻣﺸﺎﻫﺪﺍﺕ ﻭﺃﺫﻭﺍﻕ ﲝﺴﺐ ﻣﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺣ ‪‬‬ ‫ﳋﺎﻟﻘﻪ ﻭﺗﻘﺪﻳﺮ ﻭﺇﳝﺎﻥ‪.‬‬ ‫ﻭﺍﶈﺮﻭﻡ ﻛﻞ ﺍﶈﺮﻭﻡ ﻣﻦ ﺣ‪ِ ‬ﺮ ‪‬ﻡ ﺍﻟﺼﻠﺔ ﺑﺎﷲ‪ ،‬ﻭﺍﳋﺎﺳﺮ ﻣﻦ ﺗﺮﻙ ﺍﻟﺼﻼﺓ‬ ‫ﻭﻣﺎ ﺗﺸﺮ‪‬ﻓﺖ ﻧﻔﺴﻪ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺑﺎﻟﻮﻗﻮﻑ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺍﻹﻗﺒﺎﻝ ﻋﻠﻴﻪ‬ ‫ﺗﻌﺎﱃ ﺑﺼﺤﺒﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ .T‬ﺇﻧﻪ ﺍﳌﺴﻜﲔ ﻳﻠﻬﻮ ﺑﺎﻟﺪﻧﻴﺎ ﻭﺃﻛﺪﺍﺭﻫﺎ‬ ‫ﻭﻛﺪﻭﺭﺍ‪‬ﺎ ﻭﻳﻨﻐﻤﺲ ﰲ ﺭﺫﺍﺋﻠﻬﺎ ﻭﺩﱐﺀ ﺷﻬﻮﺍ‪‬ﺎ ﻭﳛﺮﻡ ﻧﻔﺴﻪ ﻣﻦ ﻧﻔﺎﺋﺲ‬ ‫ﺍﻹﻗﺒﺎﻝ ﻭﺍﻟﺘﻤﺘ‪‬ﻊ ﺑﺸﻬﻮﺩ ﺃﲰﺎﺀ ﺫﻱ ﺍﳉﻼﻝ‪.‬‬ ‫‪٣١‬‬


‫ﺇﻧﻪ ﻳﻨﺼﺮﻑ ﺇﱃ ﺍﳌﺨﻠﻮﻕ ﻭﻳﺪﻉ ﺍﳋﺎﻟﻖ‪ ،‬ﺇﻧﻪ ﻳﺘﻤﺴﻚ ﺑﺎﻷﻛﺪﺍﺭ ﻭﻳﺪﻉ‬ ‫ﺍﳉﻮﺍﻫﺮ ﻭﺍﻟﻶﻟﺊ ﺇﻧﻪ ﺍﻷﻋﻤﻰ‪ ،‬ﺃﻋﻤﻰ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺇ‪‬ﺎ ﻻ ﺗﻌﻤﻰ ﺍﻷﺑﺼﺎﺭ ﻭﻟﻜﻦ‬ ‫ﺗﻌﻤﻰ ﺍﻟﻘﻠﻮﺏ ﺍﻟﱵ ﰲ ﺍﻟﺼﺪﻭﺭ‪ .‬ﺇﻧﻪ ﻣﻴﺖ ﺍﻟﻘﻠﺐ ﻭﻣﺎ ﻳﺴﺘﻮﻱ ﺍﻷﻋﻤﻰ‬ ‫ﻭﺍﻟﺒﺼﲑ‪ ،‬ﻭﻻ ﺍﻟﻈﻠﻤﺎﺕ ﻭﻻ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻻ ﺍﻟﻈﻞ ﻭﻻ ﺍﳊﺮﻭﺭ‪ ،‬ﻭﻣﺎ ﻳﺴﺘﻮﻱ‬ ‫ﺍﻷﺣﻴﺎﺀ ﻭﻻ ﺍﻷﻣﻮﺍﺕ‪ ،‬ﻓﻴﺎ ﺧﺴﺎﺭﺓ ﺇﻧﺴﺎﻥ ﳊﻖ ﺍﻟﺪﻧﻴﺎ ﻭﺗﺮﻙ ﻣﻨﺎﺑﻊ ﺍﻟﺴﻌﺎﺩﺓ‬ ‫ﻭﻣﻮﺍﺭﺩ ﺍﻹﳝﺎﻥ‪ ،‬ﺁﻥ ﺍﻵﻥ ﳍﺬﻩ ﺍﻟﻨﻔﺲ ﻣﻦ ﺑﻌﺪ ﺃﻥ ﺃﺫﱠﻧﺖ ﻫﺬﺍ ﺍﻷﺫﺍﻥ‬ ‫ﻭﺃﻗﺎﻣﺖ ﺍﻟﺼﻼﺓ ﻫﺬﻩ ﺍﻹﻗﺎﻣﺔ ﻭﺇﻥ ﺷﺌﺖ ﻓﻘﻞ ﺁﻥ ﳍﺬﻩ ﺍﻟﻨﻔﺲ ﻣﻦ ﺑﻌﺪ ﺃﻥ‬ ‫ﻗﺎﻣﺖ ﺻﻠﺘﻬﺎ ﺑﺎﷲ ﺃﻥ ﺗﻘﻒ ﺑﲔ ﻳﺪﻱ ﺭ‪‬ﺎ ﻟﻠﺼﻼﺓ ﺍﻟﱵ ﺃﻣﺮﻫﺎ ‪‬ﺎ ﺗﺴﺒ‪‬ﺢ‬ ‫ﲝﻤﺪﻩ ﻭﺗﻨﺎﺟﻴﻪ ﻭﺗﺴﺘﻤﻊ ﺇﱃ ﺃﻭﺍﻣﺮﻩ ﺗﻌﺎﱃ ﻭﻧﺼﺎﺋﺤﻪ ﻓﺘﺸﺘﺮﻙ ﺑﺎﻟﺘﺒﻌﻴﺔ ﰲ‬ ‫ﺗﻠﻘﻲ ﻧﺼﺎﺋﺢ ﺧﺎﻟﻘﻬﺎ ﻭﺃﻭﺍﻣﺮﻩ ﻛﻴﻤﺎ ﺗﺴﺘﻨﲑ ‪‬ﺎ ﰲ ﺣﻴﺎ‪‬ﺎ ﻭﺗﺴﲑ ﻋﻠﻴﻬﺎ‪،‬‬ ‫ﻓﻔﻴﻬﺎ ﻣﻨﺎﺳﻜﻬﺎ‪ ،‬ﻭﻣﺎ ﳚﺐ ﺃﻥ ﺗﻄﺒﻘﻪ ﰲ ﺃﻋﻤﺎﳍﺎ‪ ،‬ﻭﻫﻲ ﻧﱪﺍﺳﻬﺎ ﻭﻧﻮﺭﻫﺎ‪.‬‬ ‫ﻭﻣﻦ ﱂ ﻳﺼ ﱢﻞ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻗﺪ‪‬ﻣﻨﺎ ﳍﺎ ﻫﺬﺍ ﺍﻟﺘﻘﺪﱘ‪ ،‬ﻭﻣﻦ ﻻ ﻳﻌﻲ ﻭﻻ‬ ‫ﻳﻌﻘﻞ ﰲ ﺻﻼﺗﻪ ﺷﻴﺌﹰﺎ ﳑﺎ ﻳﺘﻠﻰ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ‪ ،‬ﻇ ﱠﻞ ﰲ ﺟﻬﺎﻟﺔ‪ ،‬ﻭﻇﻠﺖ ﻧﻔﺴﻪ‬ ‫ﻭﺍﻗﻔﺔ ﻋﻨﺪ ﺣ ٍﺪ ﻭﺍﺣﺪ ﻻ ﺗﺘﻘﺪﻡ ﰲ ﻃﺮﻳﻖ ﻣﻌﺮﻓﺔ ﺃﻭﺍﻣﺮ ﺍﷲ ﺧﻄﻮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻞ‬ ‫ﺇﳕﺎ ﻫﻮ ﻧﺎﻗﻞ ﳌﺎ ﻳﺮﺍﻩ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻣﺎ ﻳﺴﻤﻌﻪ ﻣﻦ ﻏﲑﻩ ﻏﲑ ﻋﺎﻗﻞ ﳍﺎ‪.‬‬ ‫ﺃﻣﺎ ﻫﺬﺍ ﺍﳌﺼﻠﻲ ﻭﻋﻨﺪﻣﺎ ﻳﻜﺒ‪‬ﺮ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ ﻓﺈﻧﻪ ﻳﺸﲑ ﺑﺬﻟﻚ ﺇﱃ ﺇﻟﻘﺎﺋﻪ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﺸﺎﻏﻞ ﻭﺃﻋﻤﺎﻝ ﻭﺭﺍﺀﻩ ﻇﻬﺮﻳﺎﹰ‪ ،‬ﻣﻠﺘﻔﺘﹰﺎ ﺑﻜﻠﱢﻴﺘﻪ ﺇﱃ ﺍﷲ ﺟﺎﻣﻌﹰﺎ‬ ‫ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﷲ‪ ..‬ﺗﺮﺍﻩ ﻳﺒﺪﺃ ﺃﻭﻝ ﻣﺎ ﻳﺒﺪﺃ ﺑﺪﻋﺎﺀ ﺍﻟﺜﻨﺎﺀ‪ ،‬ﻓﻬﻮ ﻳﻘﻮﻝ‪) :‬ﺳﺒﺤﺎﻧﻚ‬ ‫ﺍﻟﻠﻬﻢ( ﻭﻣﺎ ﻛﻠﻤﺔ )ﺳﺒﺤﺎﻧﻚ( ﺇ ﱠﻻ ﺗﻌﺒﲑ ﻟﻔﻈﻲ ﻋﻦ ﺳﺒﺢ ﺍﻟﻨﻔﺲ ﰲ ﻋﻈﻤﺔ ﺭ‪‬ﺎ‬ ‫‪٣٢‬‬


‫ﺗﻠﻚ ﺍﻟﻌﻈﻤﺔ ﺍﻟﱵ ﻻ ﺗﺘﻨﺎﻫﻰ‪ .‬ﻭﻣﺎ ﻛﻠﻤﺔ )ﺍﻟﻠﻬﻢ( ﺇ ﱠﻻ ﺗﻌﺒﲑ ﻋﻦ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻨﻔﺲ‬ ‫ﻟﻠﺘﺴﻴﲑ ﺍﻹﳍﻲ ﻟﺴﺎﺋﺮ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻓﺈ‪‬ﺎ ﺑﻜﻠﻤﺔ )ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ( ﺗﻌﱪ ﻋﻦ ﺳﺒﺢ‬ ‫ﻧﻔﺴﻲ ﻣﻘﺮﻭﻥ ﺑﺸﻬﻮﺩ ﻟﻠﺘﺴﻴﲑ ﺍﻹﳍﻲ ﻟﺴﺎﺋﺮ ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺭﺅﻳﺔ ﺃﻥ ﻫﺬﺍ‬ ‫ﺍﻟﻜﻮﻥ ﲜﻤﻴﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻋﻮﺍﱂ ﺳﺎﺋﺮ ﻛﻠﻪ ﺑﺈﺭﺍﺩﺓ ﻫﺬﺍ ﺍﻟﺮﺏ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻼ ‪‬ﺎﻳﺔ‬ ‫ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ﳉﻼﻝ ﺍﷲ ﻭﻻ ﺣ ‪‬ﺪ ﻟﻪ ﻭﻻ ﺍﻧﺘﻬﺎﺀ‪ .‬ﻭﺗﻔﻴﺪ ﻛﻠﻤﺔ )ﻭﲝﻤﺪﻙ( ﺇﻗﺮﺍﺭﹰﺍ‬ ‫ﻣﻦ ﺍﻟﻨﻔﺲ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﺘﺴﻴﲑ ﺍﻹﳍﻲ ﳉﻤﻴﻊ ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻫﺬﺍ ﺍﻟﺘﺴﻴﲑ ﻛﻠﱠﻪ ﻣﺒﲏ‬ ‫ﻋﻠﻰ ﺭﲪﺔ ﻭﻓﻀﻞ‪ ،‬ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻳ‪‬ﺤﻤﺪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺘﺴﻴﲑ‪ ،‬ﻭﻧﺘﺎﺋﺠﻪ ﻛﻠﻬﺎ‬ ‫ﻓﻀﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﻭﺇﺣﺴﺎﻥ ﻭﺧﲑ‪ ،‬ﻭﻻ ﻳﺼﺪﺭ ﻣﻦ ﻫﺬﻩ ﺍﻟﺬﺍﺕ ﺍﻟﻌﻠﻴ‪‬ﺔ‬ ‫ﺇﻻ ﳏﺾ ﺍﻹﺣﺴﺎﻥ ﻭﺍﳋﲑ‪ .‬ﻟﻘﺪ ﺷﺎﻫﺪﺕ ﻫﺬﻩ ﺍﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﺍﻟﱵ ﻭﻗﻔﺖ‬ ‫ﺗﺼﻠﻲ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﻃﺮﻓﹰﺎ ﻣﻦ ﻫﺬﺍ ﺍﳊﻤﺪ ﰲ ﺍﻟﺘﺴﻴﲑ ﺍﻹﳍﻲ‪ ،‬ﻭﺭﺃﺕ ﻣﻦ ﻗﺒﻞ‬ ‫ﺷﻴﺌﹰﺎ ﻣﻨﻪ ﻓﻘﺎﻣﺖ ﺗﻌﺒ‪‬ﺮ ﻋﻦ ﻣﺸﺎﻫﺪ‪‬ﺎ ﺑﻘﻮﳍﺎ )ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ(‪ ،‬ﻓﺈ‪‬ﺎ‬ ‫ﺗﻘﻮﻝ ﻣﺎ ﺃﻋﻈﻢ ﺟﻼﻟﻚ ﺃﻳﻬﺎ ﺍﻟﺮﺏ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻣﺎ ﺃﻋﻈﻢ ﻓﻀﻠﻚ ﺃﻳﻬﺎ ﺍﳌﺴﻴ‪‬ﺮ‬ ‫ﺍﳊﻜﻴﻢ‪ ،‬ﺇﻥ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ ﺳﺎﺋﺮ ﺑﺄﻣﺮﻙ‪ ،‬ﻭﺇﻥ ﻛﻞ ﻣﺎ ﺗﺴﻴ‪‬ﺮﻩ ﲟﺎ ﺗ‪‬ﺤﻤﺪ‬ ‫ﻋﻠﻴﻪ ﺇﻧﻪ ﻳﺴﲑ ﺳﲑﹰﺍ ﻣﻘﺮﻭﻧﹰﺎ ﲝﻤﺪﻙ‪.‬‬ ‫ﺃﻣﺎ ﻛﻠﻤﺔ )ﻭﺗﺒﺎﺭﻙ ﺍﲰﻚ( ﻓﻬﻲ ﺗﻌﲏ ﺃﻥ ﺍﺳﻢ ﺍﷲ ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﻟﺬﻱ‬ ‫ﻳﺸﲑ ﺇﱃ ﺍﻟﺬﺍﺕ ﺍﻟﻌﻠﻴ‪‬ﺔ‪ ،‬ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﻟﻌﺎﱄ‪ ،‬ﻭﻫﻮ ﻛﻠﻤﺔ "ﺍﷲ" ﻳﻨﻄﻮﻱ ﲢﺘﻪ‬ ‫ﻣﻌﺎ ٍﻥ ﻛﻠﱡﻬﺎ ﺧﲑ ﻭﻛﻠﻬﺎ ﻓﻀﻞ ﻭﺇﺣﺴﺎﻥ ﻟﺴﺎﺋﺮ ﺍﻟﻌﺒﺎﺩ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻓﻔﻴﻬﺎ‬ ‫ﺍﻟﱪﻛﺔ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ ﻭﻓﻴﻬﺎ ﺍﳋﲑ ﺍﳌﺴﺘﻤﺮ ﻋﻠﻰ ﺳﺎﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ‪.‬‬ ‫‪٣٣‬‬


‫ﻭﺇﻥ ﻛﻠﻤﺔ )ﺗﺒﺎﺭﻙ( ﺗﻌﲏ ﺗﺘﺎﱄ ﺍﳋﲑ ﺍﻹﳍﻲ ﻭﺗﺘﺎﺑﻌﻪ ﻋﻠﻰ ﺍﳌﺨﻠﻮﻗﺎﺕ‪.‬‬ ‫ﻭﻛﻠﻤﺔ )ﺍﲰﻚ( ﺗﺸﲑ ﺇﱃ ﻣﺎ ﻳﻨﻄﻮﻱ ﲢﺖ ﻛﻠﻤﺔ )ﺍﷲ( ﻣﻦ ﻣﻌﺎﻥ ﻭﺃﲰﺎﺀ‪.‬‬ ‫ﺇ‪‬ﺎ ﺗﺸﲑ ﺇﱃ ﺍﺳﻢ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﺍﳊﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ‪ ،‬ﻭﺍﻟﻘﻮﻱ ﺍﻟﻘﺎﺩﺭ‪،‬‬ ‫ﺍﳌﻘﺴﻂ ﺍﻟﻌﺎﺩﻝ‪ ..‬ﺇ‪‬ﺎ ﺗﺘﻀﻤﻦ ﺳﺎﺋﺮ ﺍﻷﲰﺎﺀ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﺍﻧﻄﻮﺕ ﲢﺖ‬ ‫ﻛﻠﻤﺔ )ﺍﷲ( ﻛﻠﻬﺎ ﺧﲑ ﻭﻓﻀﻞ ﻭﺇﺣﺴﺎﻥ‪ .‬ﺫﻟﻚ ﺑﻌﺾ ﻣﺎ ﻧﻔﻬﻤﻪ ﻣﻦ ﻛﻠﻤﺔ‬ ‫)ﻭﺗﺒﺎﺭﻙ ﺍﲰﻚ(‪.‬‬ ‫ﻭﺫﻟﻚ ﺣﺎﻝ ﺍﻟﻨﻔﺲ ﺗﻌﱪ ﻋﻦ ﺇﳝﺎ‪‬ﺎ ﻭﻣﺸﺎﻫﺪ‪‬ﺎ ﳌﺎ ﻳﺘﺘﺎﱃ ﻋﻠﻰ ﺍﳋﻠﻖ ﻣﻦ‬ ‫ﺧﲑﺍﺕ ﻫﺬﻩ ﺍﳊﻀﺮﺓ ﺍﻹﳍﻴﺔ ﺗﺘﺎﻟﻴﹰﺎ ﻣﺘﺘﺎﺑﻌﹰﺎ ﻻ ﻳﻨﻘﻄﻊ ﻃﺮﻓﺔ ﻋﲔ ﺃﻭ ﳊﻈﺔ ﻣﻦ‬ ‫ﺍﻟﻠﺤﻈﺎﺕ‪ ،‬ﰒ ﻳﻨﺘﻘﻞ ﺍﳌﺼﻠﻲ ﺇﱃ ﻛﻠﻤﺔ )ﻭﺗﻌﺎﱃ ﺟﺪﻙ(‪ ،‬ﻭﻛﻠﻤﺔ ﻭﺗﻌﺎﱃ‬ ‫ﺟﺪﻙ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﳉﺪ ﺗﻘﻮﻝ ﺟﺪ ﻓﻼﻥ ﰲ ﺍﻷﻣﺮ ﺃﻱ ﺍﻧﺼﺮﻑ ﺇﱃ ﺇﲤﺎﻣﻪ‬ ‫ﻭﺇﳒﺎﺯﻩ ﺍﻧﺼﺮﺍﻓﹰﺎ ﺗﺎﻣﹰﺎ ﻻ ﻳﺪﻉ ﻣﻌﻪ ﺃﺩﱏ ﺧﻠﻞ ﺃﻭ ﻧﻘﺺ ﻓﻴﻪ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﺎﷲ ﺟﻞ ﺟﻼﻟﻪ ﻣﺘﻮﺍﺻ ﹲﻞ ﺧﹾﻠ ﹸﻘ ‪‬ﻪ ﻭﺇﻣﺪﺍﺩﻩ ﻻ ﻳﻨﻘﻄﻊ‪ ،‬ﻭﺧﻠﻘﻪ ﺇﳕﺎ‬ ‫ﻳﺄﰐ ﺩﻭﻣﹰﺎ ﻋﻠﻰ ﺃﺑﺪﻉ ﻭﺟﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻝ ﻓﻤﺎ ﻣﻦ ﻧﺒﺎﺕ ﻭﻻ ﺣﻴﻮﺍﻥ ﻭﻣﺎ ﻣﻦ‬ ‫ﺗﻨﻈﻴﻢ ﻟﺸﺆﻭﻥ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻣﺎ ﻣﻦ ﳐﻠﻮﻕ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺇﻻ ﻭﻳﺘﻢ ﺧﻠﻘﻪ‬ ‫ﻭﺗﺘﻮﺍﺻﻞ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺑﻪ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ ﻭﺑﺼﻮﺭﺓ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ‬ ‫ﻼ ﻋﻦ ﺃﻥ ﻳﺪﺭﻙ ﻟﻜﻤﺎﻟﻪ ‪‬ﺎﻳﺔ‪ .‬ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ‬ ‫ﻼ ﻓﻀ ﹰ‬ ‫ﳚﺪ ﻓﻴﻪ ﻧﻘﺼﹰﺎ ﺃﻭ ﺧﻠ ﹰ‬ ‫ﻛﺎﻣﻠﺔ ﻣﻦ ﻛﻞ ﻧﺎﺣﻴﺔ ﺗﺎﻣﺔ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳚﺪ ‪‬ﺎﻳﺔ‬ ‫ﻟﻜﻤﺎﳍﺎ ﰲ ﺣﺴﻦ ﺗﺮﺗﻴﺒﻬﺎ ﻭﺩﻗﺔ ﺻﻨﻌﻬﺎ ﻭﺇﺫﺍ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﰲ ﻛﻤﺎﻟﻪ ﻭﺇﺫﺍ‬ ‫‪٣٤‬‬


‫ﻛﻞ ﳐﻠﻮﻕ ﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ ﻭﺇﺫﺍ ﻛﻞ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺀ ﻷﻱ ﳐﻠﻮﻕ ﻛﺎﻥ ﻭﺇﺫﺍ‬ ‫ﻭﻇﺎﺋﻒ ﺍﻷﺟﻬﺰﺓ ﻭﺍﻷﻋﻀﺎﺀ ﻭﺇﺫﺍ ﺍﻟﺘﺮﺍﺑﻂ ﺍﻟﻮﻇﻴﻔﻲ ﺑﲔ ﻫﺬﻩ ﺍﻷﺟﻬﺰﺓ‬ ‫ﻭﺍﻷﻋﻀﺎﺀ‪ ،‬ﻭﺇﺫﺍ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻣﻬﻤﺎ ﺩﻗﺖ ﺃﺟﺰﺍﺅﻩ ﻭﻣﻬﻤﺎ ﻋﻈﻤﺖ ﻭﻛﺜﺮﺕ‬ ‫ﻼ ﻳﻌﺠﺰ‬ ‫ﳐﻠﻮﻗﺎﺗﻪ ﻛﻞ ﺫﻟﻚ ﺟﺎﺀ ﺧﻠﻘﻪ ﻭﳚﻲﺀ ﻋﻠﻰ ﺍﻟﺘﻮﺍﱄ ﺗﺎﻣﹰﺎ ﻛﺎﻣ ﹰ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺮﻯ ﻟﻜﻤﺎﻟﻪ ‪‬ﺎﻳﺔ ﻭﻛﻴﻒ ﻳﺪﺭﻙ ﳍﺬﺍ ﺍﻟﻜﻤﺎﻝ ‪‬ﺎﻳﺔ ﻭﻫﻮ ﻧﺴﻴﺞ‬ ‫ﻳﺪ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ؟‬ ‫ﻭﻟﺬﻟﻚ ﻳﻌﱪ ﺍﳌﺼﻠﻲ ﻋﻦ ﻃﺮﻑ ﻣﻦ ﻣﺸﺎﻫﺪﺍﺗﻪ ﳍﺬﺍ ﺍﻟﻜﻤﺎﻝ ﺍﻹﳍﻲ ﰲ‬ ‫ﺇﳚﺎﺩ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﻘﻮﻟﻪ‪) :‬ﻭﺗﻌﺎﱃ ﺟﺪﻙ( ﺃﻱ ﺗﻌﺎﱃ ﺧﻠﻘﻚ ﻋﻦ ﺃﻥ‬ ‫ﺃﺟﺪ ﻟﻜﻤﺎﻟﻪ ﺃﻭ ﺃﻥ ﳚﺪ ﺃﺣﺪ ﻟﻜﻤﺎﻟﻪ ‪‬ﺎﻳﺔ ﻓﻼ ‪‬ﺎﻳﺔ ﻭﻻ ﺣ ‪‬ﺪ ﻟﻜﻤﺎﻝ ﺍﳋﻠﻖ‬ ‫ﺍﻟﺬﻱ ﻗﺎﻣﺖ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ‪.‬‬ ‫ﻭﳜﺘﻢ ﺍﳌﺼﻠﻲ ﺩﻋﺎﺀ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺑﻘﻮﻟﻪ )ﻭﻻ ﺇﻟﻪ ﻏﲑﻙ(‪ .‬ﻓﻌﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ‬ ‫ﺳﻌﺔ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻄﻠﹼﺒﻪ ﺗﺴﻴﲑﹰﺍ ﺩﻗﻴﻘﹰﺎ ﻭﻋﻠﻤﹰﺎ ﻭﺍﺳﻌﹰﺎ ﻭﻗﺪﺭﺓ ﻻ‬ ‫ﻣﺘﻨﺎﻫﻴﺔ ﻭﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ ﻓﻠﻴﺲ ﻟﻪ ﻣﻦ ﺇﻟﻪ ﻣﻌﻚ ﻓﺄﻧﺖ ﺍﳌﺴﲑ ﻟﺸﺆﻭﻧﻪ ﻭﺣﺪﻙ‬ ‫ﻭﺃﻧﺖ ﺍﻟﻌﻠﻴﻢ ﲟﺎ ﺗﺘﻄﻠﺒﻪ ﺳﺎﺋﺮ ﳐﻠﻮﻗﺎﺗﻚ ﻭﺃﻧﺖ ﺍﻟﻮﺍﺳﻊ ﺍﳊﻜﻴﻢ ﻭﺃﻧﺖ ﺍﻹﻟﻪ‬ ‫ﺍﻟﻘﺪﻳﺮ ﻭﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺣﻴﻢ ﻭﻫﺬﻩ ﺑﻌﺾ ﻣﻌﺎﱐ ﻭﺃﺫﻭﺍﻕ ﺫﺍﻗﺘﻬﺎ ﻧﻔﺲ ﻫﺬﺍ ﺍﳌﺆﻣﻦ‬ ‫ﺧﻼﻝ ﻣﺴﲑﻩ ﰲ ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ ﻓﻘﺎﻡ ﻳﻌﱪ ﻋﻦ ﺃﺫﻭﺍﻗﻪ ﻭﻣﺸﺎﻫﺪﺍﺗﻪ ﳌﱠﺎ ﻭﻗﻒ ﺑﲔ‬ ‫ﻳﺪﻱ ﺧﺎﻟﻘﻪ ﻟﻠﺼﻼﺓ ﺫﻛﱠﺮﻩ ‪‬ﺎ ﻭﺃﻋﺎﺩﻩ ﻟﺸﻬﻮﺩﻫﺎ ﻛﻠﻪ ﻛﻠﻤﺔ )ﺍﷲ ﺃﻛﱪ( ﺍﻟﺬﻱ‬ ‫ﺍﻓﺘﺘﺢ ‪‬ﺎ ﺍﻟﺼﻼﺓ ﻓﺬﻛﺮ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻭﺗﺬﻛﱠﺮ ﻭﻻ ﻳﺘﺬﻛﱠﺮ ﺇﻻ ﻣﻦ ﺗﺬﻛﱠﺮ‪.‬‬ ‫‪٣٥‬‬


‫ﰒ ﻳﺒﺪﺃ ﺍﳌﺼﻠﻲ ﺻﻼﺗﻪ ﺑﻜﻠﻤﺔ )ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ(‬ ‫ﻭﺗﺪﺧﻞ ﻧﻔﺴﻪ ‪‬ﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﻭﺍﳊﺼﻦ ﺍﳊﺼﲔ ﻭﻫﻨﺎﻟﻚ‬ ‫ﲡﺘﻤﻊ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ T‬ﺇﻣﺎﻣﻪ ﻭﺇﻣﺎﻡ ﺍﻟﻌﺎﳌﲔ ﻓﻴﻘﺘﺪﻱ ‪‬ﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ‬ ‫ﻭﻳﻨﺼﺖ ﺇﻟﻴﻪ ﻓﺈﺫﺍ ﺑﻪ ‪ T‬ﻳﻘﻮﻝ ﳍﺬﺍ ﺍﳌﻘﺘﺪﻱ ﺑﻞ ﻟﻜﻞ ﻣﻦ ﺍﺋﺘﻢ ﺑﻪ ﻭﻭﻗﻒ‬ ‫ﻳﺼﻠﻲ ﻣﻌﻪ )ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ(‪.‬‬ ‫ﺃﻱ ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺇﳕﺎ ﺃﺑﻠﻐﻚ ﺑﺎﺳﻢ ﻫﺬﺍ ﺍﻹﻟﻪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻭﺃﺗﻠﻮ ﻋﻠﻴﻚ‬ ‫ﻣﺎ ﺳﺄﺗﻠﻮﻩ ﻋﻦ ﻟﺴﺎﻧﻪ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﻜﻠﻤﺔ )ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ( ﺇﳕﺎ ﻫﻲ ﺧﻄﺎﺏ ﻟﻚ ﺃﻳﻬﺎ‬ ‫ﺍﳌﺼﻠﱢﻲ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﳜﺎﻃﺒﻚ ‪‬ﺎ ﻣﻌﺮﻓﹰﺎ ﻭﻣﺒﻴﻨﹰﺎ ﺃﻧﻪ ﺇﳕﺎ ﻳﺘﻠﻮ ﻋﻠﻴﻚ ﻣﺎ‬ ‫ﻳﺘﻠﻮﻩ ﺑﺎﺳﻢ ﺍﷲ ﻭﻋﻦ ﻟﺴﺎﻥ ﺍﷲ ﻭﻫﻮ ﺑﻴﺎﻥ ﻟﻚ ﻣﻦ ﺍﷲ ﻭﻳﻨﺼﺖ ﻫﺬﺍ ﺍﳌﺼﻠﱢﻲ‬ ‫ﻟﺮﺳﻮﻝ ﺍﷲ ‪ T‬ﻭﻳﺼﻐﻲ ﺇﻟﻴﻪ ﻭﺗﺘﻔﺘﺢ ﻣﺴﺎﻣﻊ ﻧﻔﺴﻪ ﳌﺎ ﺳﻴﺘﻠﻮﻩ ﻋﻠﻴﻪ ﻓﺈﺫﺍ ﺑﻪ‬ ‫ﻼ‪} :‬ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻣﺎﻟﻚ‬ ‫‪ T‬ﻳﺘﻠﻮ ﻛﻼﻡ ﺍﷲ ﻗﺎﺋ ﹰ‬ ‫ﻳﻮﻡ ﺍﻟﺪﻳﻦ{‪ ..‬ﻭﻧﻮﺟﺰ ﰒ ﻧﻔﺼﻞ ﻓﻨﻘﻮﻝ‪:‬‬ ‫ﻳﺮﻳﺪ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻌﺮﻓﻚ ﰲ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﺑﺄﻧﻪ‬ ‫ﺗﻌﺎﱃ ﻳ‪‬ﺤﻤﺪ ﻋﻠﻰ ﺗﺴﻴﲑﻩ ﳍﺬﺍ ﺍﻟﻜﻮﻥ ﻓﻤﺎ ﻣﻦ ﺣﺎﺩﺛﺔ ﲢﺪﺙ ﻭﻻ ﻣﺼﻴﺒﺔ ﺃﻭ‬ ‫ﺿﺎﺋﻘﺔ ﺗﻠﻢ ﻭﺗﱰﻝ ﻭﻻ ﻋﺴﺮ ﺃﻭ ﻳﺴﺮ ﻭﻻ ﻣﺮﺽ ﺃﻭ ﺷﻔﺎﺀ ﻭﻣﺎ ﻣﻦ ﻫﻢ ﺃﻭ‬ ‫ﻏﻢ ﻭﻻ ﻧﺼﺮﺓ ﺃﻭ ﺧﺬﻻﻥ ﻭﻣﺎ ﻣﻦ ﻭﺍﻗﻊ ﻳﻘﻊ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺇﻻ ﻭﻫﻮ ﻣﻨﻪ‬ ‫ﺗﻌﺎﱃ ﳏﺾ ﺍﳋﲑ ﻭﺍﻟﻔﻀﻞ ﻭﺍﻹﺣﺴﺎﻥ ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﳛﻤﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‬ ‫ﻭﻫﻮ ﺗﻌﺎﱃ ﻳﺴﺘﺤﻖ ﺍﳊﻤﺪ ﻭﻟﻪ ﺍﳊﻤﺪ ﰲ ﻛﻞ ﻣﺎ ﻳﺴﻮﻗﻪ ﳍﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ‪،‬‬ ‫‪٣٦‬‬


‫ﺃﺩﺭﻙ ﻃﺮﻓﹰﺎ ﻣﻦ ﺫﻟﻚ ﺃﻭﻟﻮﺍ ﺍﻟﻌﻠﻢ ﻭﺍﻷﺑﺼﺎﺭ ﻭﻟﻮ ﺍﻧﻜﺸﻒ ﺍﻟﻐﻄﺎﺀ ﳌﺎ ﺍﺧﺘﺮﺕ‬ ‫ﺇﻻ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﷲ ﻟﻚ ﻭﻋﺴﻰ ﺃﻥ ﺗﻜﺮﻫﻮﺍ ﺷﻴﺌﹰﺎ ﻭﻫﻮ ﺧﲑ ﻟﻜﻢ ﻭﻋﺴﻰ ﺃﻥ‬ ‫ﲢﺒ‪‬ﻮﺍ ﺷﻴﺌﹰﺎ ﻭﻫﻮ ﺷﺮ ﻟﻜﻢ ﻭﺍﷲ ﻳﻌﻠﻢ ﻭﺃﻧﺘﻢ ﻻ ﺗﻌﻠﻤﻮﻥ‪ .‬ﻭﻛﻴﻒ ﻻ ﻳ‪‬ﺤﻤﺪ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻳﺴﻮﻗﻪ ﻟﻌﺒﺎﺩﻩ ﻭﻫﻮ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ؟ ﻭﻫﻞ ﻳﻌﺎﻣﻠﻚ‬ ‫ﺍﻟﺮﲪﻦ ﺇﻻ ﲟﺎ ﻓﻴﻪ ﺍﻟﺴﻌﺎﺩﺓ ﻟﻚ ﻭﻫﻞ ﻳﺴﻮﻕ ﻟﻚ ﻫﺬﺍ ﺍﻟﺮﺏ ﺍﻟﺮﺣﻴﻢ ﺇﻻ ﻣﺎ‬ ‫ﻓﻴﻪ ﺧﲑﻙ؟‬ ‫ﺃﻣﺎ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻫﻲ ﻛﻠﻤﺔ )ﻣﺎﻟﻚ ﻳﻮﻡ ﺍﻟﺪﻳﻦ( ﻓﻬﻲ ﺗﺒﻴ‪‬ﻦ ﻟﻚ ﺃﻥ ﻫﺬﺍ‬ ‫ﺍﻟﺮﺏ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺬﻱ ﻛﻞ ﻓﻌﻠﻪ ﻟﻌﺒﺎﺩﻩ ﺇﺣﺴﺎﻥ ﻭﺧﲑ ﻫﻮ ﺍﳌﺎﻟﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫ﻭﻟﻴﺲ ﻷﺣﺪ ﻣﻦ ﺍﳋﻠﻖ ﻳﻮﻣﺌ ٍﺬ ﺇﺭﺍﺩﺓ ﻭﻻ ﺍﺧﺘﻴﺎﺭ ﰲ ﻋﻤﻞ ﻳﺘﻘﺮﺏ ﺑﻪ ﺇﱃ‬ ‫ﺍﷲ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻗﺪ ﻣﻨﺤﻚ ﺍﷲ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺣ‪‬ﺮﻳ‪‬ﺔ ﺍﻻﺧﺘﻴﺎﺭ ﻟﺘﻘﻮﻡ‬ ‫ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺗﻜﻮﻥ ﺳﺒﺒﹰﺎ ﰲ ﺳﻌﺎﺩﺗﻚ ﻳﻮﻡ ﺍﳌﻌﺎﺩ ﻓﻘﺪ ﺍﻧﻘﻀﻰ ﰲ ﺫﻟﻚ‬ ‫ﺍﻟﻴﻮﻡ ﺍﻟﻌﻈﻴﻢ ﻭﻗﺖ ﺍﻟﻌﻤﻞ ﻭﻣﻀﻰ ﻭﺳﻴﻜﻮﻥ ﻳﻮﻣﺌ ٍﺬ ﺍﳊﺴﺎﺏ ﻭﺳﻴﻜﻮﻥ‬ ‫ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﻭﻟﻴﺲ ﻷﺣﺪ ﺇﺫ ﺫﺍﻙ ﺃﻥ ﳜﺘﺎﺭ ﻏﲑ ﻣﺎ ﻳﺴﺘﺤﻖ ﻭﻟﻴﺲ‬ ‫ﻳ‪‬ﺠﺰﻯ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﻗﺪ‪‬ﻡ‪ ،‬ﺇﻥ ﺧﲑﹰﺍ ﻓﺨﲑ ﻭﺇﻥ ﺷﺮﹰﺍ ﻓﺸﺮ‪.‬‬ ‫ﻼ ﳌﻌﲎ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺛﺔ ﻧﻘﻮﻝ‪ :‬ﺃﻣﺎ ﺍﻵﻳﺔ ﺍﻷﻭﱃ ﻭﻫﻲ ﻛﻠﻤﺔ‬ ‫ﻭﺗﻔﺼﻴ ﹰ‬ ‫)ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ( ﻓﺈﳕﺎ ﺗﻨﻄﻮﻱ ﲢﺘﻬﺎ ﻣﻌﺎﻥ ﲨ‪‬ﺔ ﻓﻬﻲ ﺗﻌﺮﻓﻨﺎ ﺃﻥ ﺍﷲ‬ ‫ﺗﻌﺎﱃ "ﺭﺏ"‪ ..‬ﻭﺃﻥ ﻫﺬﻩ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻋﺎﻣﺔ ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﰒ‬ ‫ﻫﻲ ﺗﻌﺮﻓﻨﺎ ﺃﻳﻀﹰﺎ ﺑﺄﻧﻪ ﺗﻌﺎﱃ ﻫﻮ ﺍﳌﺴﲑ ﻷﻣﻮﺭ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﻫﻲ ﺗﻌﺮﻓﻨﺎ ﺑﺄﻧﻪ‬ ‫‪٣٧‬‬


‫ﳛﻤﺪ ﻋﻠﻰ ﺗﺴﻴﲑﻩ ﻭﺃﻥ ﺍﳊﻤﺪ ﻣﻘﺼﻮﺭ ﻋﻠﻴﻪ ﻓﻠﻪ ﺍﳊﻤﺪ ﻭﺣﺪﻩ ﻭﺑﺼﻮﺭﺓ‬ ‫ﻋﺎﻣﺔ ﺇﳕﺎ ﺗﻌﺮﻓﻨﺎ ﺑﺄﻥ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﳌﺴﲑ ﳌﺎ ﰲ ﺍﻟﻜﻮﻥ ﻣﻦ ﺇﻧﺴﺎﻥ ﻭﺣﻴﻮﺍﻥ‬ ‫ﺃﻭ ﺃﻱ ﺷﻲﺀ ﺇﳕﺎ ﳛﻤﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻭﺃﻥ ﻛﻞ ﻓﻌﻠﻪ ﻭﺳﺎﺋﺮ ﻣﺎ ﻳﺴﻮﻗﻪ‬ ‫ﳌﺨﻠﻮﻗﺎﺗﻪ ﻓﻀﻞ ﻭﺇﺣﺴﺎﻥ ﻭﺧﲑ‪.‬‬ ‫ﻭﻧﻌﺮﻓﻚ ﺑﻜﻠﻤﺔ )ﺭﺏ( ﻓﻨﻘﻮﻝ‪ :‬ﺍﻟﺮﺏ ﻫﻮ ﺍﳌﺮﰊ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺭﺑ‪‬ﻰ‬ ‫ﻭﺃﺻﻞ ﺍﻟﻔﻌﻞ ﺭﺑﺎ ﲟﻌﲎ ﺯﻛﺎ ﻭﳕﺎ ﻭﻛﻤﺎ ﺗﻘﻮﻝ ﺭﺑﺎ ﺍﻟﺰﺭﻉ ﺃﻱ‪ :‬ﳕﺎ ﻭﺗﺸﺪ‪‬ﺩ‬ ‫ﺍﻟﺒﺎﺀ ﻓﺘﻘﻮﻝ‪ :‬ﺭﺑ‪‬ﻰ ﻓﻼﻥ ﺍﻟﻐﻨﻤﺔ ﺃﻱ ﺧﺼ‪‬ﻬﺎ ﺑﺎﻟﻌﻨﺎﻳﺔ ﻓﺠﻌﻠﻬﺎ ﺑﺴﺒﺐ ﻫﺬﻩ‬ ‫ﺍﻟﻌﻨﺎﻳﺔ ﺗﻨﻤﻮ ﻭﺗﺴﺘﻤﺮ ﰲ ﺍﳊﻴﺎﺓ ﻓﺄﻣﺪﻫﺎ ﲟﺎ ﻳﻠﺰﻣﻬﺎ ﻣﻦ ﻣﺄﻛﻞ ﻣﻨﻮ‪‬ﻉ ﻣ‪‬ﻐﺬﱢﻱ‬ ‫ﻭﺷﺮﺏ ﻣﻮﺍﻓﻖ ﺭﻭﻱ ﻭﻋﲏ ﺑﺈﻳﻮﺍﺋﻬﺎ ﰲ ﻣﺄﻭﻯ ﺧﺎﺹ ﻣﻬﻮ‪‬ﻯ ﻭﺃﺳﺎﻣﻬﺎ ﰲ‬ ‫ﺍﻷﺭﺽ ﺗﺮﻋﻰ ﰲ ﺍﻟﻔﻼﺓ ﻣﺘﻌﺮﺿﺔ ﻟﻨﻮﺭ ﺍﻟﺸﻤﺲ ﻭﺍﳍﻮﺍﺀ ﺍﻟﻨﻘﻲ‪ ..‬ﻭﺑﺼﻮﺭﺓ‬ ‫ﻋﺎﻣﺔ ﻗﺪ‪‬ﻡ ﳍﺎ ﺳﺎﺋﺮ ﻣﺎ ﻳﺘﻮﻗﻒ ﻋﻠﻴﻪ ﺩﻭﺍﻡ ﻭﺟﻮﺩﻫﺎ ﻭﺣﻴﺎ‪‬ﺎ ﻭﺍﺳﺘﻤﺮﺍﺭ‬ ‫ﳕﺎﺋﻬﺎ‪.‬‬ ‫ﻓﺎﻟﺘﺮﺑﻴﺔ ﺇﺫﹰﺍ ﺗﻌﲏ ﺍﻹﻣﺪﺍﺩ ﲟﺎ ﻳﻠﺰﻡ ﻟﺪﻭﺍﻡ ﺍﳊﻴﺎﺓ ﻭﺍﺳﺘﻤﺮﺍﺭ ﺍﻟﻮﺟﻮﺩ ﻭﺍﻟﻨﻤﺎﺀ‬ ‫ﻭﻗﺪ ﺃﺻﺒﺢ ﻣﻦ ﺍﻟﺴﻬﻞ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﺭﻙ ﻣﻌﲎ ﺍﻟﺘﺮﺑﻴﺔ ﻟﻨﺒﺘﺔ ﺃﻭ ﻟﺰﺭﻉ‪ ،‬ﻭﻣﻌﲎ‬ ‫ﺗﺮﺑﻴﺔ ﻃﻔﻞ ﺃﻭ ﺷﺨﺺ‪ ،‬ﻭﻣﻦ ﺍﻟﻴﺴﲑ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﺭﻙ ﺍﳌﺮﺍﺩ ﻣﻦ ﻗﻮﻟﻨﺎ ﺍﳌﻌﻠﻢ‬ ‫ﺏ ﻭﺃﻥ ﻧﺪﺭﻙ ﳎﺎﻝ ﺗﺮﺑﻴﺘﻪ ﻭﺍﻟﻨﻮﺍﺣﻲ ﺍﻟﱵ ﳜﺼﻬﺎ ﺑﻌﻨﺎﻳﺘﻪ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ‬ ‫ﻣﺮ ٍ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺮﺷﺪ ﻭﺍﻟﺮﺳﻮﻝ ﻭﺑﺼﻮﺭﺓ ﺃﻋﻢ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺪﺭﻙ ﻃﺮﻓﹰﺎ ﻣﻦ ﺗﺮﺑﻴﺔ‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻨﺎﻳﺘﻪ ﺑﻪ ﻭﺇﻣﺪﺍﺩﻩ ﺇﻳﺎﻩ ﲟﺎ ﻳﻠﺰﻡ ﻣﻨﺬ ﺃﻥ ﻛﺎﻥ ﺟﻨﻴﻨﹰﺎ‬ ‫ﰲ ﺑﻄﻦ ﺃﻣﻪ ﺣﱴ ﺃﺿﺤﻰ ﻃﻔ ﹰ‬ ‫ﻼ ﺿﻌﻴﻔﹰﺎ ﻭﻣﺎ ﻛﺎﻥ ﻳﺮﺍﻓﻖ ﻫﺬﻩ ﺍﻟﻄﻔﻮﻟﺔ ﻣﻦ‬ ‫‪٣٨‬‬


‫ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﰲ ﺗﺴﺨﲑ ﺍﻷﻡ ﺍﳌﺸﺤﻮﻥ ﻗﻠﺒﻬﺎ ﺑﺎﻟﻌﻄﻒ ﻭﺍﳊﻨﺎﻥ ﺇﱃ ﺃﻥ‬ ‫ﻼ ﰒ ﺩﻭﺍﻡ ﻫﺬﻩ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﺳﺘﻤﺮﺍﺭﻫﺎ ﻋﻠﻴﻪ‬ ‫ﻼ ﻛﺎﻣ ﹰ‬ ‫ﺃﺻﺒﺢ ﺇﻧﺴﺎﻧﹰﺎ ﺳﻮﻳﹰﺎ ﻭﺭﺟ ﹰ‬ ‫ﺣﱴ ﺁﺧﺮ ﳊﻈﺔ ﻣﻦ ﳊﻈﺎﺗﻪ‪.‬‬ ‫ﻭﻳﻀﻴﻖ ﺑﻨﺎ ﺍ‪‬ﺎﻝ ﻭﻻ ﺗﺘﺴﻊ ﺑﻄﻮﻥ ﺍﻟﻜﺘﺐ ﻟﺸﺮﺡ ﻣﻌﲎ ﻛﻠﻤﺔ )ﺭﺏ(‬ ‫ﻭﳓﻦ ﻭﺇﻥ ﻛﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳒﺪ ﳍﺬﻩ ﺍﻟﻜﻠﻤﺔ ‪‬ﺎﻳﺔ ﻏﲑ ﺃﻥ ﺫﻟﻚ ﻻ ﳝﻨﻌﻨﺎ‬ ‫ﻣﻦ ﺗﻘﺮﻳﺐ ﺍﻟﻘﺎﺭﺉ ﻣﻦ ﻣﻌﻨﺎﻫﺎ ﺑﻌﺾ ﺍﻟﺸﻲﺀ ﻓﻠﻌﻠﻪ ﺇﺫﺍ ﻫﻮ ﻓﻜﱠﺮ ﺃﺩﺭﻙ ﻃﺮﻓﹰﺎ‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺘﺮﺑﻴﺔ ﻭﻭﺟﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﺷﺎﻃﺊ ﲝﺮ ﺧﻀﻢ ﻣﻨﻬﺎ ﻻ ﻳﺪﺭﻙ ﳍﺎ‬ ‫ﻗﺮﺍﺭﹰﺍ ﻭﻻ ﺗ‪‬ﺤ ‪‬ﺪ ﲝ ٍﺪ ﻭﻫﻨﺎﻟﻚ ﻳﻌﻈﱢﻢ ﺍﳌﺮﺑ‪‬ﻲ ﻭﻳﻘﺪ‪‬ﺭﻩ ﻭﲣﺸﻊ ﻧﻔﺴﻪ ﻟﻪ ﻭﺗﻌﻠﻢ‬ ‫ﺃﻥ ﺍﳊﻤﺪ ﻛﻠﻪ ﻟﻪ‪.‬‬ ‫ﺃﺭﺃﻳﺖ ﺗﺮﺑﻴﺘﻚ ﰲ ﺑﻄﻦ ﺃﻣﻚ ﺇﺫ ﺟﻌﻠﻚ ﺗﻌﺎﱃ ﰲ ﻣﺴﺘﻮﺩﻉ ﳏﻔﻮﻅ ﻣﻦ‬ ‫ﻛﻞ ﺃﺫﻯ ﻭﺿﺮﺭ ﺫﻱ ﺣﺮﺍﺭﺓ ﻣﻨﺎﺳﺒﺔ ﻭﺟﻮ ﻣﻌﺘﺪﻝ ﻳﺄﺗﻴﻚ ﺭﺯﻗﻚ ﺭﻏﺪﹰﺍ‬ ‫ﺑﺄﺻﻮﻝ ﻭﻧﻈﺎﻡ ﲢﺎﺭ ﻟﻪ ﺍﻟﻌﻘﻮﻝ ﻭﺃﻧﺖ ﺗﺴﺒﺢ ﰲ ﺍﳌﺎﺀ ﻻ ﻳﻀﺮﻙ ﺷﻲﺀ ﻣﻦ‬ ‫ﻼ ﻭﲣﻠﻖ ﺧﻠﻘﹰﺎ ﻣﻦ ﺑﻌﺪ‬ ‫ﺍﻷﺷﻴﺎﺀ ﻳﺴﺎﻕ ﻟﻚ ﺍﻟﺪﻡ ﺻﺎﻓﻴﹰﺎ ﻧﻘﻴﹰﺎ ﻭﺍﻟﻐﺬﺍﺀ ﻛﺎﻣ ﹰ‬ ‫ﺧﻠﻖ ﺣﱴ ﺗﻐﺪﻭ ﺇﻧﺴﺎﻧﹰﺎ ﺳﻮﻳﹰﺎ‪.‬‬ ‫ﻓﻤﻦ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺘﲏ ﺑﺘﺮﺑﻴﺘﻚ ﺁﻥ ﺫﺍﻙ؟‪ .‬ﺃﻫﻲ ﺃﻣﻚ ﺃﻡ ﺃﺑﻮﻙ؟‪ .‬ﻭﻣﻦ‬ ‫ﻫﻮ ﺍﳌﺮﰊ ﻟﻚ؟‪ .‬ﰲ ﺫﻟﻚ ﺍﻟ ﹶﻄﻮ‪‬ﺭ؟‪ .‬ﺃﻟﻴﺲ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﺻﺎﺣﺐ ﺍﻟﻌﻄﻒ‬ ‫ﻭﺍﳊﻨﺎﻥ؟‪ .‬ﻫﻞ ﺟﻠﺴﺖ ﺗﻔﻜﺮ ﺑﻌﻨﺎﻳﺘﻪ ﺑﻚ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﻣﻦ ﺣﻴﺎﺗﻚ ﻭﻫﻞ‬ ‫ﺖ ﻋﻴﻨﺎﻙ‬ ‫ﺟﻠﺐ ﺍﻧﺘﺒﺎﻫﻚ ﻫﺬﺍ ﺍﻟﺪﻭﺭ؟‪ .‬ﻓﻌﻨﺪﻣﺎ ﻧﺰﻟﺖ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﻭﺍﺟﻬ ‪‬‬ ‫ﺍﻟﻨﻮﺭ ﻣﻦ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﳛﻀﺮ ﻟﻚ ﺍﻟﻠﱭ ﺳﺎﺋﻐﹰﺎ ﺭﻭ‪‬ﻳﹰﺎ ﰲ ﺛﺪﻳﻲ ﺃﻣﻚ؟‪ .‬ﻣﻦ‬ ‫‪٣٩‬‬


‫ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺒﺪﻝ ﻟﻚ ﻣﻌﺎﻳﲑﻩ ﻳﻮﻣﹰﺎ ﻣﻦ ﺑﻌﺪ ﻳﻮﻡ؟‪ .‬ﺃﻣ‪‬ﻦ ﻫﺬﺍ ﺍﻟﺬﻱ‬ ‫ﺃﻭﺩﻉ ﰲ ﻗﻠﺐ ﺃﻣﻚ ﺍﻟﻌﻄﻒ ﻋﻠﻴﻚ ﻭﺍﳊﻨﺎﻥ ﻭﺟﻌﻠﻬﺎ ﲢﺰﻥ ﳊﺰﻧﻚ ﻭﺗﻔﺮﺡ‬ ‫ﻟﻔﺮﺣﻚ ﻭﲤﺮﺽ ﳌﺮﺿﻚ ﻭﺗﺮﺿﻰ ﺃﻥ ﺗﻀﺤﻲ ﺑﺮﺍﺣﺘﻬﺎ ﺭﺍﻏﺒﺔ ﰲ ﺳﺒﻴﻞ‬ ‫ﻼ ﻫﻞ ﻓﻜﺮﺕ ﰲ‬ ‫ﺗﺄﻣﲔ ﺭﺍﺣﺘﻚ؟‪ .‬ﻭﺍﻵﻥ ﻭﻗﺪ ﺑﻠﻐﺖ ﺃﺷﺪﻙ ﻭﺃﺻﺒﺤﺖ ﺭﺟ ﹰ‬ ‫ﻣﻦ ﻳﻘﺪ‪‬ﻡ ﻟﻚ ﺻﻨﻮﻓﹰﺎ ﻭﺃﻟﻮﺍﻧﹰﺎ ﻭﺃﻧﻮﺍﻋﹰﺎ ﻣﺘﻨﻮﻋﺔ ﻣﻦ ﺍﻷﻏﺬﻳﺔ ﻭﺍﻟﺜﻤﺎﺭ؟‪ .‬ﻭﻣﻦ‬ ‫ﻳﱰﱢﻝ ﻟﻚ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﺍﻟﺜﻠﻮﺝ ﻭﺍﻷﻣﻄﺎﺭ؟‪ .‬ﻭﻣﻦ ﺍﻟﺬﻱ ﺳﻠﻚ ﻟﻚ ﰲ ﺍﻷﺭﺽ‬ ‫ﺍﻟﻴﻨﺎﺑﻴﻊ ﻭﺍﻷ‪‬ﺎﺭ)‪(١‬؟‪ .‬ﻭﻣﻦ ﺍﻟﺬﻱ ﺟﻌﻞ ﻟﻚ ﺍﻷﺭﺽ‪ ،‬ﻫﺬﻩ ﺍﻟﻜﺮﺓ ﺍﻟﺴﺎﲝﺔ‬ ‫ﰲ ﺍﻟﻔﻀﺎﺀ ﺗﺪﻭﺭ ﺣﻮﻝ ﻧﻔﺴﻬﺎ ﻓﻴﺘﻮﻟﺪ ﰲ ﺫﻟﻚ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ؟‪.‬‬ ‫ﻭﻫﻞ ﻧﻈﺮﺕ ﺇﱃ ﺍﻟﺸﻤﺲ ﻭﻣﺎ ﻳﺄﺗﻴﻚ ﻣﻨﻬﺎ ﻣﻦ ﺣﺮﺍﺭﺓ ﻭﺿﻴﺎﺀ ﻭﺇﺷﻌﺎﻉ‬ ‫ﻭﺍﻟﻘﻤﺮ ﻭﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﻧﻈﺎﻡ ﺗﺘﻌﺮﻑ ﺑﻪ ﺇﱃ ﺍﻟﺴﻨﲔ ﻭﺍﳊﺴﺎﺏ‪ ..‬ﻭﺍﳍﻮﺍﺀ‬ ‫ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﻏﺎﺯﺍﺕ ﻧﺎﻓﻌﺔ ﺑﻨﺴﺐ ﻣﻌﻴﻨﺔ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻈﻞ ﺑﺪﻭ‪‬ﺎ ﺳﺎﻋﺔ‬ ‫ﻣﻦ ‪‬ﺎﺭ؟‪ .‬ﻣﻦ ﺍﻟﺬﻱ ﺷﺤﻦ ﺍﳍﻮﺍﺀ ‪‬ﺬﻩ ﺍﻟﻐﺎﺯﺍﺕ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻟﻠﺤﻴﺎﺓ؟‪ .‬ﻭﻣﻦ‬ ‫ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﺧﻠﻔ ﹰﺔ ﻭ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ﺍﳌﻨﺎﺳﺐ ﻟﻠﺮﺍﺣﺔ ﻭﺍﳊﻴﺎﺓ؟‪ .‬ﻣﻦ‬ ‫ﺍﻟﺬﻱ ﺧﻠﻖ ﻟﻚ ﺍﻟﺒﺤﺎﺭ ﻭﻣﻸﻫﺎ ﺑﺎﳌﺎﺀ ﻭﺟﻌﻞ ﻣﺎﺀَﻫﺎ ﻣﻠﺤﹰﺎ ﺃﺟﺎﺟﹰﺎ ﻻ‬ ‫ﻳﻔﺴﺪ؟‪ .‬ﻣﺎ ﻫﺬﻩ ﺍﻟﺮﻳﺎﺡ ﺍﳌﺴﺘﻤﺮﺓ ﰲ ﻃﻮﺍﻓﻬﺎ ﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ ﺗﺄﰐ‬ ‫ﺑﺎﳋﲑ ﻭﺗﺒﺸ‪‬ﺮ ﺑﺎﳌﻄﺮ ﻭﲡﺪ‪‬ﺩ ﺍﳍﻮﺍﺀ؟‪ .‬ﻣﺎ ﻫﺬﻩ ﺍﳌﻌﺎﺩﻥ ﺍﳌﻮﺩﻭﻋﺔ ﰲ ﺑﺎﻃﻦ‬ ‫ﺍﻷﺭﺽ ﻣﺎ ﻫﺬﻩ ﺍﻷﺗﺮﺑﺔ ﻭﻣﺎ ﻫﺬﻩ ﺍﻷﻣﻼﺡ؟‪ .‬ﻣﻦ ﺍﻟﺬﻱ ﺃﻟﻘﻰ ﰲ ﺍﻷﺭﺽ ﻣﻦ‬ ‫)‪ (١‬ﻟﻄﻔﹰﺎ ﺍﻧﻈﺮ ﻛﺘﺎﺏ "ﻣﺼﺎﺩﺭ ﻣﻴﺎﻩ ﺍﻟﻴﻨﺎﺑﻴﻊ ﰲ ﺍﻟﻌﺎﱂ" ﻟﻠﻌﻼﻣﺔ ﺍﻟﻜﺒﲑ ﳏﻤﺪ ﺃﻣﲔ ﺷﻴﺨﻮ‪.‬‬ ‫‪٤٠‬‬


‫ﻛﻞ ﺯﻭﺝ ﺍﺛﻨﲔ ﻣﻦ ﺍﻟﻨﺒﺎﺕ ﻭﺑﺚ ﻓﻴﻬﺎ ﻣﻦ ﻛﻞ ﺩﺍﺑﺔ؟‪ .‬ﺃﻟﻴﺲ ﺫﻟﻚ ﻛﻠﻪ‬ ‫ﺿﺮﻭﺭﻱ ﻟﻠﺤﻴﺎﺓ؟‪ .‬ﺃﻟﻴﺲ ﺫﻟﻚ ﺍﳌﻤﺪ ﺍﳌﺮﰊ ﻫﻮ ﺍﷲ؟ ﻭﻫﻞ ﻓﻜﱠﺮﺕ ﺑﺸﻲﺀ‬ ‫ﻣﻦ ﻋﻨﺎﻳﺘﻪ ﺑﻚ ﻭﻋﺮﻓﺖ ﻣﻌﲎ ﻛﻠﻤﺔ )ﺍﻟﺮ‪‬ﺏ(؟‪ .‬ﺍﻟﺬﻱ ﻳﺮﺑ‪‬ﻴﻚ ﰲ ﻫﺬﻩ‬ ‫ﺍﳊﻴﺎﺓ‪.‬‬ ‫ﻭﺃﻭﺟﺰ ﺍﻟﻘﻮﻝ ﻭﺃﻧﺘﻘﻞ ﺇﱃ ﻛﻠﻤﺔ )ﺍﻟﻌﺎﳌﲔ(‪ ..‬ﺇﻥ ﻛﻠﻤﺔ )ﺍﻟﻌﺎﳌﲔ( ﻫﻲ ﲨﻊ‬ ‫ﻋﺎﱂ ﻭﺍﻟﻌﺎﱂ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﺷﺘﺮﻙ ﺑﻌﻀﻪ ﻣﻊ ﺑﻌﺾ ﰲ ﺍﳊﻴﺎﺓ ﰲ‬ ‫ﺻﻔﺎﺕ ﻭﺍﺣﺪﺓ ﻭﻣﻦ ﺟﻨﺲ ﻭﺍﺣﺪ‪.‬‬ ‫ﻓﺎﻟﻨﻤﻞ ﻋﺎﱂ ﻭﺍﻟﻄﲑ ﻋﺎﱂ ﻭﺍﻷﲰﺎﻙ ﰲ ﺍﻟﺒﺤﺎﺭ ﻋﺎﱂ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﻋﺎﱂ ﻭﺍﳌﻮﺍﺷﻲ‬ ‫ﻋﺎﱂ ﻭﺍﻹﻧﺴﺎﻥ ﻋﺎﱂ ﻭﺍﻟﻨﺠﻮﻡ ﺍﻟﺴﺎﲝﺎﺕ ﰲ ﺍﻟﻔﻀﺎﺀ ﻋﺎﱂ ﻭﺍﳉﺮﺍﺛﻴﻢ ﻋﺎﱂ‪ ..‬ﺣﱴ‬ ‫ﺃﻥ ﻋﺎﱂ ﺍﻟﻄﲑ ﻳﻀﻢ ﻋﻮﺍﱂ ﻋﺪﻳﺪﺓ ﻭﻛﺬﻟﻚ ﻋﺎﱂ ﺍﻷﲰﺎﻙ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺃﻧﻮﺍﻉ‬ ‫ﺷﱴ ﻭﻋﻮﺍﱂ ﳐﺘﻠﻔﺔ‪.‬‬ ‫ﻭﰲ ﺍﻹﻧﺴﺎﻥ ﻋﻮﺍﱂ ﻛﺜﲑﺓ ﻣﻦ ﻛﺮﻳﺎﺕ ﺑﻴﺾ ﻭﻛﺮﻳﺎﺕ ﲪﺮ ﻭﻟﻜﻞ ﻣﻦ‬ ‫ﺍﻟﻜﺮﻳﺎﺕ ﺃﻧﻮﺍﻉ ﻭﺃﺷﻜﺎﻝ ﻭﻭﻇﺎﺋﻒ ﻭﺃﻋﻤﺎﻝ ﻭﺗﻮﺍﻟﺪ ﻭﺗﻜﺎﺛﺮ ﻭﻏﺬﺍﺀ ﻭﻭﺳﻂ‬ ‫ﻣﻨﺎﺳﺐ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻭﰲ ﺍﻹﻧﺴﺎﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻋﻮﺍﱂ ﻻ ﲢﺼﻰ ﻭﻣﺎ ﻳﻌﻠﻢ ‪‬ﺎ ﺇﻻ‬ ‫ﺍﷲ ﻭﻟﻮ ﺃﻧﻚ ﺩﻗﻘﺖ ﻭﻓﻜﺮﺕ ﺑﻌﺾ ﺍﻟﺸﻲﺀ ﻟﺸﺎﻫﺪﺕ ﻭﺭﺃﻳﺖ ﻭﻟﻄﺄﻃﺄﺕ‬ ‫ﻧﻔﺴﻚ ﻣﻘ ‪‬ﺮ ﹰﺓ ﲜﻼﻝ ﺍﷲ ﻭﻋﻈﻤﺘﻪ ﻭﻗﺪﺭﺗﻪ ﻭﻟﺮﺃﻳﺖ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺳﻊ ﻋﻠﻴﻢ‬ ‫ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ ﻭﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﳋﻀﻢ ﻋﻮﺍﱂ ﻭﰲ ﻛﻞ ﺷﻲﺀ ﻋﻮﺍﱂ ﻻ ﻳﻌﻠﻢ‬ ‫ﺑﻌﺪﺩﻫﺎ ﺇﻻ ﺧﺎﻟﻘﻬﺎ ﻭﻣﻮﺟﺪﻫﺎ ﻭﻟﻜﻞ ﻋﺎﱂ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻮﺍﱂ ﺷﺮﺍﺋﻂ ﻟﻠﺤﻴﺎﺓ‬ ‫‪٤١‬‬


‫ﻭﺇﻣﺪﺍﺩ ﺧﺎﺹ ‪‬ﺎ ﻭﺃﺻﻮﻝ ﻟﻠﺘﻮﺍﻟﺪ ﻭﺍﻟﺘﻜﺎﺛﺮ ﻭﺃﻧﻮﺍﻉ ﻣﻨﻮ‪‬ﻋﺔ ﻣﻦ ﺍﻷﻏﺬﻳﺔ‪.‬‬ ‫ﻭﻋﻠﻰ ﺳﻄﺢ ﺍﻷﺭﺽ ﻣﻘﺎﺩﻳﺮ ﻭﺃﻋﺪﺍﺩ ﻭﻧﺴﺐ ﻣﻌﻴﻨﺔ ﻭﻗﻮﺍﻧﲔ ﻟﻠﺤﻴﺎﺓ‪ .‬ﻗﺎﻝ‬ ‫ﺸﻬ‪‬ﺎ ‪‬ﺩ ِﺓ ﺍﻟ ﹶﻜِﺒﲑ‪‬‬ ‫ﺐ ﻭ‪‬ﺍﻟ ‪‬‬ ‫ﺗﻌﺎﱃ‪ ..} :‬ﻭ ﹸﻛ ﱡﻞ ﺷ‪‬ﻲ ٍﺀ ِﻋ ‪‬ﻨ ‪‬ﺪﻩ‪ِ ‬ﺑ ِﻤ ﹾﻘﺪ‪‬ﺍﺭٍ‪ ،‬ﻋ‪‬ﺎِﻟﻢ‪ ‬ﺍﹾﻟ ‪‬ﻐ ‪‬ﻴ ِ‬ ‫ﺍﹸﳌ‪‬ﺘﻌ‪‬ﺎ ِﻝ{)‪.(١‬‬

‫ﻭﻫﺬﺍ ﺍﻟﺮﺏ ﺍﳌﻤﺪ ﳍﺬﻩ ﺍﻟﻌﻮﺍﱂ ﻛﻠﻬﺎ ﺍﻟﻘﺎﺋﻢ ﻋﻠﻴﻬﺎ ﻭﺍﳌﺘﻜﻔﻞ ﺑﺮﺯﻗﻬﺎ‬ ‫ﻭﺍﳌﻤﺪ ﳍﺎ ﺑﺎﳊﻴﺎﺓ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣﺪﻩ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﺃﻣﺎ ﻛﻠﻤﺔ )ﺍﷲ( ﰲ ﻛﻠﻤﺔ )ﺍﳊﻤﺪ ﷲ( ﻓﻬﻲ ﻣﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻹﻟﻪ ﻭﺍﻹﻟﻪ ﻫﻮ‬ ‫ﺍﻟﺬﻱ ﻳﺆﻭﻝ ﺇﻟﻴﻪ ﺃﻣﺮ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ ﻣﻦ ﺣﻴﺚ ﺭﺯﻗﻪ ﻭﻣﻌﺎﺷﻪ ﻭﺇﻣﺪﺍﺩﻩ‬ ‫ﺑﺎﳊﻴﺎﺓ ﻭﻗﻴﺎﻣﻪ ﻭﺗﺴﻴﲑﻩ ﰲ ﺃﻋﻤﺎﻟﻪ ﻭﻣﻨﺤﻪ ﻣﺎ ﻳﺘﻄﻠﺒﻪ ﰲ ﺣﻴﺎﺗﻪ ﲟﺎ ﻳﺘﻨﺎﺳﺐ‬ ‫ﻭﻛﻤﺎﻝ ﻛﺎﻓﺔ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﻤﻦ ﻛﻤﺎﻝ ﻟﻜﻤﺎﻝ ﺃﻭﺳﻊ ﻭﻟﻴﺲ ﺑﺎﻹﻣﻜﺎﻥ ﺃﺑﺪﻉ ﳑﺎ‬ ‫ﻛﺎﻥ‪ ..‬ﺃﻱ ﻟﻴﺲ ﺑﺈﻣﻜﺎﻥ ﺃﺣﺪ ﻣﻦ ﺍﻟﺒﺸﺮ ﺃﻥ ﻳﺒﺪﻉ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﺑﺪﺍﻉ ﺃﺑﺪﹰﺍ‪.‬‬ ‫ﻓﺴﺒﺤﺎﻧﻚ ﺭﰊ ﻣﺎ ﺃﻋﻈﻢ ﻛﻤﺎﻻﺗﻚ ﻭﻻ ﺇﻟﻪ ﱄ ﻭﻟﻠﻜﺎﺋﻨﺎﺕ ﻛﻠﻬﺎ ﺳﻮﺍﻙ‪.‬‬ ‫ﻓﺎﻻﺑﻦ ﺍﻟﺮﺷﻴﺪ ﺍﻟﻌﺎﻗﻞ ﺣﲔ ﻳﻨﻀﺞ ﻭﻳﻜﱪ ﳛﻤﺪ ﻛﻞ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﻭﺍﻟﺪﻩ‬ ‫ﺑﺴﻦ ﺻﻐﺮﻩ ﲡﺎﻫﻪ ﻣﻦ ﺗﺼﺮﻓﺎﺕ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻭﺟﻮﻫﻬﺎ ﻣﻦ ﻋﻄﺎﺀ ﺃﻭ‬ ‫ﻣﻨﻊ‪ ،‬ﺷﺪﺓ ﺃﻭ ﺭﲪﺔ‪ ،‬ﻏﻀﺐ ﺃﻭ ﺭﺿﻰ‪ ،‬ﺃﻱ ﻳﻘ ‪‬ﺮ ﻧﻔﺴﻴﹰﺎ ﲝﺴﻦ ﻫﺬﻩ‬ ‫ﺍﻟﺘﺼﺮﻓﺎﺕ ﻭﳛﺘﺮﻡ ﺗﻠﻚ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﱵ ﻋﺎﻣﻠﻪ ‪‬ﺎ ﺃﺑﻮﻩ ﺣﱴ ﺭﻓﻊ ﻣﻦ ﺳﻮﻳﺘﻪ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﳋﻠﻘﻴﺔ‪.‬‬ ‫ﻓﺄﻧﺎ ﺣﻴﻨﻤﺎ ﺃﺭﻯ ﺃﻥ ﺍﳌﺮﺽ ﻗﺪ ﺯﺍﻝ ﻋﲏ ﻭﺧﻠﺼﺖ ﻣﻨﻪ‪ ،‬ﻭﺣﻴﻨﻤﺎ ﺃﺭﺟﻊ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪ :‬ﺍﻵﻳﺔ )‪.(٩-٨‬‬ ‫‪٤٢‬‬


‫ﺇﱃ ﻣﻌﺎﳉﺔ ﺍﻟﻄﺒﻴﺐ ﻭﻋﻨﺎﻳﺘﻪ ﰊ ﺣﱴ ﺧﻠﱠﺼﲏ ﳑﺎ ﻛﻨﺖ ﺃﺷﻜﻮ ﻣﻨﻪ ﻭﺷﻌﺮﺕ‬ ‫ﺑﺎﻟﺼﺤﺔ ﻗﺪ ﻋﺎﺩﺕ ﱄ ﻣﻦ ﺑﻌﺪ ﺃﱂ ﻭﻣﺮﺽ ﺃﺟﺪ ﰲ ﻧﻔﺴﻲ ﺗﻘﺪﻳﺮﹰﺍ ﻭﺍﻋﺘﺮﺍﻓﹰﺎ‬ ‫ﺑﻔﻀﻞ ﻫﺬﺍ ﺍﻟﻄﺒﻴﺐ ﻭﺃﺭﻯ ﲨﻴﻊ ﺗﺼﺮﻓﺎﺗﻪ ﻭﻣﻌﺎﳉﺎﺗﻪ ﺇﻳﺎﻱ ﻣﻬﻤﺎ ﻛﺎﻥ‬ ‫ﻧﻮﻋﻬﺎ ﺇﳕﺎ ﻛﺎﻧﺖ ﺣﺴﻨﺔ‪ ،‬ﺇﺫ ﺃﻥ ﻏﺎﻳﺘﻪ ﲨﻴﻌﻬﺎ ﻛﺎﻧﺖ ﺷﻔﺎﺋﻲ ﻭﺧﻼﺻﻲ ﳑﺎ‬ ‫ﻛﺎﻥ ﰊ‪ ،‬ﻓﺄﺭﻯ ﺍﳋﲑ ﻓﻴﻤﺎ ﻭﺻﻒ ﱄ ﻣﻦ ﺍﻷﺩﻭﻳﺔ ﺍﻟﻜﺮﻳﻬﺔ ﺍﳌﺮ‪‬ﺓ‪ ،‬ﻭﺃﺭﻯ‬ ‫ﺍﳋﲑ ﰲ ﺗﻠﻚ ﺍﳌﻌﺎﳉﺎﺕ ﺍﻟﺸﺪﻳﺪﺓ ﺣﱴ ﺃﺭﻯ ﺍﳋﲑ ﲟﺎ ﻗﺎﻡ ﺑﻪ ﻫﺬﺍ ﺍﻟﻄﺒﻴﺐ‬ ‫ﺡ ﺟﺮﺣﲏ ﺑﻪ ﻭﺃﱂ ﺃﺛﺎﺭﻩ ﰲ ﺑﻌﺾ ﻧﻮﺍﺣﻲ ﺟﺴﻤﻲ ﺗﺒﻴ‪‬ﻦ ﱄ ﺍﻵﻥ‬ ‫ﻣﻦ ﺟﺮ ٍ‬ ‫ﻋﻮﺍﻗﺐ ﺫﻟﻚ ﻛﻠﻪ ﻭﻗﺪ ﻋﺎﺩﺕ ﻋﻠ ‪‬ﻲ ﺑﺎﳋﲑ ﻭﺍﻟﺸﻔﺎﺀ ﻭﺍﻟﺴﻌﺎﺩﺓ‪ ،‬ﻭﻛﺬﻟﻚ‬ ‫ﻼ ﻭﺟﻴﻬﹰﺎ ﰲ ﺍ‪‬ﺘﻤﻊ ﺫﺍ ﻣﻨﺼﺐ ﺭﻓﻴﻊ ﰲ ﻋﻤﻠﻪ‬ ‫ﺍﻟﻄﺎﻟﺐ ﺣﻴﻨﻤﺎ ﻳﺼﺒﺢ ﺭﺟ ﹰ‬ ‫ﻭﻣﻌﺮﻓﺔ ﻋﺎﻟﻴﺔ ﺑﲔ ﺫﻭﻳﻪ ﻭﻋﻨﺪﻣﺎ ﻳﺮﻯ ﺷﺄﻧﻪ ﺍﻟﻌﺎﱄ ﻭﻣﻜﺎﻧﺘﻪ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﱵ‬ ‫ﺃﺻﺒﺢ ﻋﻠﻴﻬﺎ ﻫﻨﺎﻟﻚ ﳛﻤﺪ ﻣﻌﻠﱢﻤﻪ‪ ،‬ﺃﻱ ﻳﺮﻯ ﺍﳋﲑ ﻓﻴﻤﺎ ﻗﺎﻡ ﺑﻪ ﲡﺎﻫﻪ ﻣﻦ‬ ‫ﺗﺼﺮ‪‬ﻓﺎﺕ ﻣﻬﻤﺎ ﻛﺎﻥ ﻧﻮﻋﻬﺎ ﻭﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺻﻮﺭ‪‬ﺎ‪ ،‬ﺣﱴ ﺃﻧﻪ ﻟﻴﻘ ‪‬ﺮ ﻣﻌﺘﺮﻓﹰﺎ‬ ‫ﰲ ﻗﺮﺍﺭﺓ ﻧﻔﺴﻪ ﺑﺄﻥ ﺿﺮﺏ ﻣﻌﱢﻠﻤﻪ ﻭﻣﻌﺎﻗﺒﺘﻪ ﻭﺣﺮﻣﺎﻧﻪ ﺇﻳﺎﻩ ﰲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‬ ‫ﻣﻦ ﺍﳊﺮﻳﺔ ﻭﺷﺪﺗﻪ ﻋﻠﻴﻪ ﺇﳕﺎ ﻛﺎﻧﺖ ﻛﻠﱠﻬﺎ ﺧﲑﹰﺍ ﻭﻫﻲ ﻻ ﲣﺘﻠﻒ ﻋﻨﺪﻩ ﰲ‬ ‫ﺷﻲﺀ ﻋﻦ ﻣﺪﺣﻪ ﻭﻣﻜﺎﻓﺄﺗﻪ ﻭﺛﻨﺎﺋﻪ ﻋﻠﻴﻪ‪.‬‬ ‫ﻭﺇﻃﻼﻕ ﺍﻟﺴﺮﺍﺡ ﻭﺍﻟﺘﻀﻴﻴﻖ ﻭﺍﳊﺮﻣﺎﻥ ﻛﻼﳘﺎ ﻋﻨﺪ ﻫﺬﺍ ﺍﻟﻄﺎﻟﺐ ﺳﻴ‪‬ﺎﻥ‬ ‫ﰲ ﺍﳋﲑ ﺇﺫ ﻟﻮﻻﳘﺎ ﳌﺎ ﺍﺳﺘﻘﺎﻣﺖ ﻧﻔﺴﻪ ﻭﳌﺎ ﻛﺪ‪‬ﺕ ﻭﺟﺪ‪‬ﺕ ﰲ ﺳﺒﻴﻞ‬ ‫ﺍﻟﺘﻌﻠﻴﻢ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﳌﺎ ﻧﺎﻟﺖ ﺗﻠﻚ ﺍﳌﱰﻟﺔ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﳌﺎ ﺑﻠﻐﺖ ﺫﻟﻚ ﺍﻟﺸﺄﻥ ﺍﻟﻌﺎﱄ‬ ‫ﰲ ﺍ‪‬ﺘﻤﻊ‪ ،‬ﻓﻬﻮ ﳛﻤﺪ ﻣﻌﻠﻤﻪ ﻋﻠﻰ ﻣﺎ ﻗﺎﻡ ﺑﻪ ﲡﺎﻫﻪ ﻣﻦ ﺗﺼﺮ‪‬ﻓﺎﺕ ﻷ‪‬ﺎ ﻛﻠﻬﺎ‬ ‫ﺧﲑ ﻭﺇﺣﺴﺎﻥ‪ .‬ﻭﻛﺬﻟﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻼﺑﻦ ﺍﻟﺮﺷﻴﺪ ﻣﻊ ﺃﺑﻴﻪ‪ ،‬ﻭﺍﳌﺮﻳﺪ ﺍﻟﺼﺎﺩﻕ‬ ‫‪٤٣‬‬


‫ﻣﻊ ﻣﺮﺷﺪﻩ ﻭﺩﻟﻴﻠﻪ ﺇﱃ ﺍﷲ ﻭﺍﳌﺆﻣﻦ ﻣﻊ ﺭﺳﻮﻟﻪ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﲡﺎﻩ ﺧﺎﻟﻘﻪ‬ ‫ﻼ ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﺮﺍﺽ ﺍﻟﱵ ﺳﺎﻗﻬﺎ ﺍﷲ ﻟﻪ‬ ‫ﻭﻣﺮﺑﻴﻪ ﻓﻬﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺣﻴﻨﻤﺎ ﻳﺮﻯ ﻣﺜ ﹰ‬ ‫ﺗﻌﺎﱃ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺃﻥ ﺍﻟﻔﻘﺮ ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﳍﻤﻮﻡ ﻭﺍﻟﻜﺮﻭﺏ ﻭﺍﻟﺸﺪﺍﺋﺪ ﰲ‬ ‫ﺍﳊﺮﻭﺏ ﺇﳕﺎ ﻛﺎﻧﺖ ﺳﺒﺒﹰﺎ ﰲ ﺗﻮﺑﺘﻪ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺧﻼﺹ ﻧﻔﺴﻪ ﻭﺗﻄﻬﲑﻫﺎ ﳑﺎ‬ ‫‪‬ﺎ ﻣﻦ ﺍﻟﻌﻠﻞ ﻭﺍﻷﻣﺮﺍﺽ‪ .‬ﺗﺮﺍﻩ ﺣﻴﻨﻤﺎ ﻳﺸﻌﺮ ﺑﺎﻟﺼﺤﺔ ﺍﻟﻨﻔﺴﻴﺔ ﳛﻤﺪ ﺍﷲ‬ ‫ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﺗﻔﻀ‪‬ﻞ ﺑﻪ ﻋﻠﻴﻪ‪ .‬ﻭﻳﺮﻯ ﺍﳋﲑ ﰲ ﲨﻴﻊ ﺗﻠﻚ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﱵ‬ ‫ﻋﺎﻣﻠﻪ ‪‬ﺎ ﺗﻌﺎﱃ ﻣﻬﻤﺎ ﻛﺎﻧﺖ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﻣﻬﻤﺎ ﻛﺎﻧﺖ ﻣﺆﳌﺔ ﺇﺫ ﺃﻧﻪ ﻟﻮﻻﳘﺎ ﳌﺎ‬ ‫ﺺ ﻣﺎ ﰲ ﻗﻠﺒﻪ‪ ،‬ﺑﻞ ﻟﻜﺎﻥ ﺃﳌﻪ ﺍﻟﻨﻔﺴﻲ‬ ‫ﺤ ‪‬‬ ‫ﺗﻄﻬﺮﺕ ﻧﻔﺴﻪ ﻣﻦ ﺍﻷﺩﺭﺍﻥ ﻭﳌﺎ ﲤ ‪‬‬ ‫ﻭﻟﻜﺎﻧﺖ ﺩﻧﺎﺋﺘﻪ ﻭﺍﳓﻄﺎﻃﻪ ﺃﺷﺪ ﻋﻠﻴﻪ ﻣﻦ ﲨﻴﻊ ﺗﻠﻚ ﺍﻟﺸﺪﺍﺋﺪ ﻣﻦ ﻣﺮﺽ ﺃﻭ‬ ‫ﻓﻘﺮ ﺃﻭ ﺧﻮﻑ ﻭﻓﺰﻉ ﻭﺿﻴﻖ‪.‬‬ ‫ﺫﺍﻙ ﻛﻠﻪ ﻳﺮﺍﻩ ﺍﳌﺆﻣﻦ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻴﺤﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ ﰲ ﺩﻧﻴﺎﻩ ﻗﺒﻞ‬ ‫ﻣﻮﺗﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﻵﺧﺮﺓ ﻭﻛﺎﻧﺖ ﺍﳊﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ ﻭﺃﺿﺤﻰ ﻫﺬﺍ ﺍﳌﺆﻣﻦ ﰲ‬ ‫ﺟﻨﺎﻥ ﺍﳋﻠﺪ ﻳﺴﺘﻐﺮﻕ ﰲ ﺍﻟﻨﻌﻴﻢ ﻓﻬﻨﺎﻟﻚ ﳛﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ﲪﺪﹰﺍ ﻻ ‪‬ﺎﻳﺔ ﻟﻪ‬ ‫ﲪﺪﹰﺍ ﻻ ﻳﻮﺍﰲ ﻧﻌﻢ ﺍﷲ ﻭﻻ ﻳﻜﺎﻓﺊ ﻣﺰﻳﺪﻩ‪ ،‬ﻷﻥ ﻧﻌﻤﻪ ﺗﻌﺎﱃ ﻻ ﺗﺘﻨﺎﻫﻰ‪،‬‬ ‫ﻭﻛﻞ ﲪ ٍﺪ ﻣﻬﻤﺎ ﻋﻈﻢ ﻓﻔﻀﻠﻪ ﺗﻌﺎﱃ ﺃﻋﻈﻢ ﻭﻧﻌﻤﺘﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻛﱪ ﻭﺃﻛﱪ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻜﺎﻓﺮ ﻓﻴﺤﻤﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﳛﻤﺪﻩ ﻋﻠﻰ ﺃﻥ ﺳﺎﻕ ﻟﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻣﺎ ﺳﺎﻕ ﻣﻦ ﺷﺪﺍﺋﺪ ﻛﻠﻬﺎ ﻛﺎﻧﺖ ﰲ ﻣﺼﻠﺤﺘﻪ ﻭﳋﲑﻩ ﻭﳛﻤﺪﻩ ﻋﻠﻰ ﺃﻥ‬ ‫ﺧﻠﻖ ﻟﻪ ﺍﻟﻨﺎﺭ ﻷﻧﻪ ﻳﺮﻯ ﺃﻥ ﺍﺣﺘﺮﺍﻕ ﺟﺴﺪﻩ ‪‬ﺎ ﻭﺷﺪﻳﺪ ﺇﻳﻼﻣﻬﺎ ﺃﻫﻮﻥ ﻋﻠﻴﻪ‬ ‫ﳑﺎ ﳜﺎﰿ ﻧﻔﺴﻪ ﻭﻳﻼﺯﻣﻬﺎ ﻣﻦ ﺣﺴﺮﺓ ﻋﻠﻰ ﻣﺎ ﻓﺮ‪‬ﻁ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻦ‬ ‫ﺧﺰﻱ ﻭﺩﻧﺎﺀﺓ ﻭﺍﳓﻄﺎﻁ ﲤﺜﻞ ﺃﻣﺎﻣﻪ ﺑﺴﺒﺐ ﺃﻋﻤﺎﻟﻪ ﺍﻟﱵ ﻗﺪ‪‬ﻣﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺻﺎﺭ‬ ‫‪٤٤‬‬


‫ﺇﱃ ﺍﻟﻨﺎﺭ ﻭﺫﺍﻕ ﻋﺬﺍﺏ ﺣﺮﻳﻘﻬﺎ ﻭﻛﺎﻥ ﺫﻟﻚ ﺍﻷﱂ ﺍﳉﺴﺪﻱ ﻣﻦ ﻋﺬﺍﺏ‬ ‫ﺍﳊﺮﻳﻖ ﺳﺒﺒﹰﺎ ﰲ ﻏﻴﺒﺘﻪ ﻋﻦ ﺁﻻﻣﻪ ﺍﻟﻨﻔﺴﻴ‪‬ﺔ ﺍﻟﱵ ﻻ ﺗﻄﺎﻕ‪ ،‬ﻭﺳﺒﺒﹰﺎ ﰲ ﺍﺣﺘﺠﺎﺑﻪ‬ ‫ﻋﻦ ﻋﺎﺭﻩ ﻭﺧﺰﻳﻪ ﻭﺩﻧﺎﺀﺗﻪ ﻭﺣﺴﺮﺍﺗﻪ ﻓﻬﻨﺎﻟﻚ ﳛﻤﺪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬ ‫ﻚ‬ ‫ﺏ ﻹﺭﺳﺎﻟﹸ ‪‬‬ ‫ﻗﺎﻝ ‪» :T‬ﺇﻥ ﺍﻟﻌ‪‬ﺎ ‪‬ﺭ ﻟﻴﻠﺰﻡ ﺍﳌﺮ َﺀ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﱴ ﻳﻘﻮﻝ ﻳﺎ ﺭ ‪‬‬ ‫ﰊ ﺇﱃ ﺍﻟﻨﺎ ِﺭ ﺃﻳﺴ ‪‬ﺮ ﻋﻠ ‪‬ﻲ ﳑ‪‬ﺎ ﺃﻟﻘﻰ ﻭِﺇﻧ‪‬ﻪ ﻟﻴ ‪‬ﻌﻠﹶﻢ ﻣﺎ ﻓِﻴﻬ‪‬ﺎ ﻣﻦ ﺷِﺪ ِﺓ ﺍﻟﻌﺬﺍﺏ«)‪.(١‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﺄﻫﻞ ﺍﳉﻨﺔ ﳛﻤﺪﻭﻥ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻫﻞ ﺍﻟﻨﺎﺭ ﳛﻤﺪﻭﻧﻪ‪ ،‬ﻭﻛﻞ‬ ‫ﺍﳋﻠﻖ ﻳﻮﻣﺌ ٍﺬ ﻳﺮﻭﻥ ﻓﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﻋﻈﻴﻢ ﺇﺣﺴﺎﻧﻪ ﺇﻟﻴﻬﻢ ﻗﺎﻝ‬ ‫ﲔ{)‪.(٢‬‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﻟﹶﻤ ‪‬‬ ‫ﷲ ‪‬ﺭ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِ‬ ‫ﺗﻌﺎﱃ‪..} :‬ﻭ‪‬ﺁ ِﺧﺮ‪ ‬ﺩ ‪‬ﻋﻮ‪‬ﺍ ‪‬ﻫ ‪‬ﻢ ﹶﺃ ِﻥ ﺍﹾﻟ ‪‬‬ ‫ﻭﻻ ﺗﻈﻨ ‪‬ﻦ ﺃﻥ ﻣﻌﲎ ﻛﻠﻤﺔ )ﺍﳊﻤﺪ ﷲ( ﺗﻘﻒ ﺑﻨﺎ ﻋﻨﺪ ﻫﺬﺍ ﺍﳊ ‪‬ﺪ ﺍﻟﺬﻱ‬ ‫ﺑﻴ‪‬ﻨﺎﻩ ﻓﻤﺎ ﺫﺍﻙ ﻣﻦ ﻣﻌﻨﺎﻫﺎ ﺇﻻ ﻃﺮﻑ ﻳﺴﲑ‪ ،‬ﻭﻫﻨﺎﻟﻚ ﻣﻌﺎ ٍﻥ ﺗﻨﻄﻮﻱ ﲢﺖ‬ ‫ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻻ ﻳﻌﻠﻤﻬﺎ ﺇﻻ ﺍﷲ ﻓﻤﺎ ﻣﻦ ﻭﺍﻗﻊ ﻳﻘﻊ‪ ،‬ﻭﻻ ﺣﺎﺩﺙ ﳛﺪﺙ ﻭﻻ‬ ‫ﺽ ﺃﻭ ﻓﻘﺮ ﻭﺷﺪﺓ ﺗﻠ ‪‬ﻢ ﺇ ﱠﻻ ﻭﻫﻲ‬ ‫ﺣﺎﻝ ﳛﻮﻝ ﻭﻻ ﻫ ‪‬ﻢ ﻭﻻ ﻏﻢ ﻳﱰﻝ‪ ،‬ﻭﻻ ﻣﺮ ٍ‬ ‫ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻓﻀﻞ ﻭﻧﻌﻤﺔ ﻭﺇﺣﺴﺎﻥ ﺗﺴﻮﻗﻬﺎ ﻭﺗﱰﳍﺎ ﻳﺪ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪،‬‬ ‫ﻓﻬﻮ ﺗﻌﺎﱃ ﺩﺍﺋﻢ ﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﳋﻠﻖ‪ ،‬ﺑﺎﺳﻂ ﻳﺪﻩ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﺑﺎﳊﻨﺎﻥ ﻭﺍﻟﺮﲪﺔ‬ ‫ﻳﻘﻠﺒﻬﻢ ﻣﻦ ﻳﺴﺮ ﺇﱃ ﻋﺴﺮ ﻭﻣﻦ ﺿﻴﻖ ﺇﱃ ﻓﺮﺝ‪ ،‬ﻭﻣﻦ ﻓﻘﺮ ﺇﱃ ﻏﲎ‪ ،‬ﻭﻣﻦ‬ ‫ﻏﲎ ﺇﱃ ﻓﻘﺮ ﻭﻓﺎﻗﺔ‪ ،‬ﻭﻣﻦ ﺻﺤﺔ ﺇﱃ ﻣﺮﺽ‪ ،‬ﻭﻣﻦ ﻣﺮﺽ ﺇﱃ ﺻﺤﺔ‪ ،‬ﳛﻮ‪‬ﻝ‬ ‫ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎﻝ ﻭﻛﻞ ﺫﻟﻚ ﻣﻨﻪ ﺗﻌﺎﱃ ﲤﺤﻴﺺ ﻭﺗﻨﻘﻴﺔ ﳍﺬﻩ ﺍﻟﻨﻔﺲ ﻭﻛﻠﻪ‬ ‫)‪ (١‬ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ‪) /٢٠٥٩/‬ﻙ( ﻋﻦ ﺟﺎﺑﺮ )ﺡ(‪.‬‬ ‫)‪ (٢‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪ :‬ﺍﻵﻳﺔ )‪.(١٠‬‬ ‫‪٤٥‬‬


‫ﻣﻨﻪ ﺗﻌﺎﱃ ﻣﺪﺍﻭﺍﺓ ﻭﺗﻄﻬﲑ ﻭﺗﺼﻔﻴﺔ‪ ،‬ﻭﻛﻞ ﺫﻟﻚ ﻓﻀﻞ ﻭﺭﲪﺔ ﻭﺇﺣﺴﺎﻥ ﻓﻠﻮ‬ ‫ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ ﳌﺎ ﺍﺧﺘﺮﺕ ﻏﲑ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﻟﻚ ﺍﷲ ﻭﻟﺮﺿﻴﺖ ﺑﺎﻟﻮﺍﻗﻊ‪ .‬ﻗﺎﻝ‬ ‫ﺤﺒ‪‬ﻮﺍ ‪‬ﺷﻴ‪‬ﺌﹰﺎ‬ ‫ﺗﻌﺎﱃ‪ } :‬ﻭﻋ‪‬ﺴﻰ ﹶﺃ ﹾﻥ ‪‬ﺗ ﹾﻜ ‪‬ﺮﻫ‪‬ﻮﺍ ‪‬ﺷﻴ‪‬ﺌﹰﺎ ‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺧﲑ‪ ‬ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻋ‪‬ﺴﻰ ﹶﺃ ﹾﻥ ‪‬ﺗ ِ‬ ‫ﷲ ‪‬ﻳ ‪‬ﻌﹶﻠﻢ‪ ‬ﻭﹶﺃ‪‬ﻧ‪‬ﺘ ‪‬ﻢ ﹶﻻ ‪‬ﺗ ‪‬ﻌﹶﻠﻤ‪‬ﻮ ﹶﻥ{)‪. (١‬‬ ‫‪‬ﻭﻫ‪ ‬ﻮ ‪‬ﺷ ‪‬ﺮ ﹶﻟ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍ ُ‬ ‫ﺸ ِﺮ ﺍﻟﺼ‪‬ﺎﺑِﺮﻳﻦ‪،‬‬ ‫ﻭﰲ ﺍﻟﺼﱪ ﻋﻠﻰ ﻣﺎ ﺗﻜﺮﻩ ﺧﲑ ﻛﺜﲑ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ..} :‬ﻭ‪‬ﺑ ‪‬‬ ‫ﻚ ‪‬ﻋﹶﻠ ‪‬ﻴ ِﻬ ‪‬ﻢ‬ ‫ﷲ ‪‬ﻭِﺇﻧ‪‬ﺎ ِﺇﹶﻟ ‪‬ﻴ ِﻪ ﺭ‪‬ﺍ ِﺟﻌ‪‬ﻮﻥﹶ‪ ،‬ﺃﻭﻟﹶﺌ ‪‬‬ ‫ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﺇﺫﹶﺍ ﹶﺃﺻ‪‬ﺎ‪‬ﺑ ‪‬ﺘ ‪‬ﻬ ‪‬ﻢ ‪‬ﻣﺼِﻴ‪‬ﺒﺔﹲ ﻗﹶﺎﻟﹸﻮﺍ ِﺇﻧ‪‬ﺎ ِ‬ ‫ﻚ ‪‬ﻫ ‪‬ﻢ ﺍﻟﹾﻤ ‪‬ﻬ‪‬ﺘﺪ‪‬ﻭ ﹶﻥ{)‪.(٢‬‬ ‫ﺻﹶﻠﻮ‪‬ﺍﺕ‪ِ ‬ﻣ ‪‬ﻦ ‪‬ﺭ‪‬ﺑ ِﻬ ‪‬ﻢ ‪‬ﻭ ‪‬ﺭ ‪‬ﺣ ‪‬ﻤﺔﹲ ‪‬ﻭﺃﹸﻭﻟﹶﺌ ‪‬‬ ‫‪‬‬ ‫ﻓﺎﳌﺆﻣﻦ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻪ ﺍﳌﺼﻴﺒﺔ‪ ،‬ﻭﺣﺎﻗﺖ ﺑﻪ ﺍﻟﺸﺪﺓ ﺻﱪ ﻭﺍﺳﺘﺴﻠﻢ ﻷﻧﻪ ﻳﻌﻠﻢ ﺃﻥ‬ ‫ﻳﺪ ﺍﳊﻨ‪‬ﺎﻥ ﺍﳌﻨ‪‬ﺎﻥ ﺇﳕﺎ ﺃﻧﺰﻟﺖ ﺑﻪ ﻣﺎ ﺃﻧﺰﻟﺖ ﻣﻦ ﺷﺪﺓ‪ ،‬ﻓﻜﻴﻒ ﻻ ﻳﺮﺿﻰ ﻭﻛﻴﻒ‬ ‫ﻻ ﻳﺴﺘﺴﻠﻢ؟‪ .‬ﺇﻧﻪ ﻳﺮﺿﻰ ﻭﻳﺴﺘﺴﻠﻢ ﻷﻧﻪ ﻳﻌﻠﻢ ﺭﲪﺔ ﺍﷲ‪ ،‬ﻭﻳﻌﻠﻢ ﺣﻨﺎﻥ ﺍﷲ‬ ‫ﻭﻳﺮﻯ ﻋﻨﺎﻳﺔ ﺍﷲ‪ ،‬ﻋﻨﺎﻳﺘﻪ ﺗﻌﺎﱃ ﺍﻟﱵ ﺧﻠﻘﺖ ﻣﺎ ﰲ ﺍﻷﺭﺽ ﻭﻣﺎ ﰲ ﺍﻟﺴﻤﻮﺍﺕ‬ ‫ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻋﻨﺎﻳﺘﻪ ﺗﻌﺎﱃ ﺍﻟﱵ ﺳﺨ‪‬ﺮﺕ ﺍﻟﺸﻤﺲ ﻭﺳﺨ‪‬ﺮﺕ ﺍﻟﻘﻤﺮ ﺩﺍﺋ‪‬ﺒﻴ‪‬ﻦ‪،‬‬ ‫ﻭﺳﺨﺮﺕ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻷ‪‬ﺎﺭ ﻭﺍﻟﺒﺤﺎﺭ‪ ،‬ﻭﺧﻠﻘﺖ ﻣﻦ ﻓﻮﺍﻛﻪ ﻭﺃﲦﺎﺭ ﻭﻧﺒﺎﺗﺎﺕ‬ ‫ﻭﺃﺯﻫﺎﺭ ﻭﺳﻬﻮﻝ ﻭﺟﺒﺎﻝ‪ ،‬ﻭﻣﺂﻛﻞ ﻭﻣﺸﺎﺭﺏ ﻭﻟﺬﺍﺋﺬ‪ ،‬ﺧﻠﻘﺖ ﻛﻞ ﺫﻟﻚ‬ ‫ﻼ ﻭﻣﻨ‪‬ﺔ ﻭﺭﻋﺎﻳﺔ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺇﻧﻪ ﻳﺮﻯ ﺗﻠﻚ ﺍﻟﻌﻨﺎﻳﺔ‬ ‫ﻭﲣﻠﻖ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻓﻀ ﹰ‬ ‫ﺍﻹﳍﻴﺔ ﺍﶈﻴﻄﺔ ﺑﻪ‪ ،‬ﺍﻟﻘﺎﺋﻤﺔ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻭﺍﳌﺸﺮﻓﺔ ﻋﻠﻴﻪ ﻛﻠﻪ‪ ،‬ﺇﻧﻪ ﻳﺮﻯ‬ ‫ﺩﻭﺍﻡ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﻋﻠﻴﻪ ﰲ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪ ،‬ﻭﰲ ﻛﻞ ﳊﻈﺔ ﻣﻦ ﺍﻟﻠﺤﻈﺎﺕ ﻓﻠﻮ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ )‪.(٢١٦‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ :‬ﺍﻵﻳﺔ )‪.(١٥٧-١٥٥‬‬ ‫‪٤٦‬‬


‫ﺍﻧﻘﻄﻊ ﺇﻣﺪﺍﺩﻩ ﺗﻌﺎﱃ ﻋﻦ ﺍﻟﻌﲔ ﳌﺎ ﺃﺑﺼﺮﺕ ﻭﻋﻦ ﺍﻷﺫﻥ ﻟﺼﻤ‪‬ﺖ ﻭﻣﺎ ﲰﻌﺖ‪،‬‬ ‫ﻭﻋﻦ ﺍﻟﻠﺴﺎﻥ ﻟﺘﻮﻗﹼﻒ ﻭﻣﺎ ﻧﺒﺲ ﺑﻜﻠﻤﺔ‪ ،‬ﻭﻋﻦ ﺍﻟﻔﻜﺮ ﻟﺰﺍﻝ ﻭﻣﺎ ﻭﻋﻰ‪ ،‬ﻭﻋﻦ‬ ‫ﺍﻟﻘﻠﺐ ﻟﺴﻜﺖ ﻭﻣﺎ ﻧﺒﺾ ﻧﺒﻀﺔ‪ ،‬ﻳﺮﻯ ﺍﳌﺆﻣﻦ ﻋﻨﺎﻳﺔ ﺍﷲ ﺗﻌﺎﱃ ﺑﻪ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ‬ ‫ﻓﻴﺴﺘﺴﻠﻢ ﻟﺘﺼﺮ‪‬ﻓﺎﺗﻪ ﺗﻌﺎﱃ ﻭﻳﻌﻠﻢ ﺃ‪‬ﺎ ﻛﻠﻬﺎ ﺧﲑ ﻭﻓﻀﻞ ﻭﺭﲪﺔ‪.‬‬ ‫ﻭﳛﻤﺪﻩ ﺗﻌﺎﱃ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﻋﻠﻰ ﺃﻥ ﻛﻠﻤﺔ )ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ(‬ ‫ﻟﻴﺴﺖ ﻓﻴﻤﺎ ﻭﺭﺩﺕ ﻋﻠﻴﻪ ﺍﻵﻥ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﺍﻋﺘﺮﺍﻓﹰﺎ ﻣﻦ ﺍﳌﺼﻠﱢﻲ ﻳﻌﺘﺮﻑ‬ ‫ﺑﻪ‪ ،‬ﻭﺇﻗﺮﺍﺭﹰﺍ ﻳﻘﺮ‪‬ﻩ‪ ،‬ﺑﻞ ﺇﳕﺎ ﻫﻲ ﺇﻋﻼﻡ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪.T‬‬ ‫ﻓﻬﺬﻩ ﺍﻟﺬﺍﺕ ﺍﻟﻌﻠﻴ‪‬ﺔ ﺍﻟﱵ ﺧﻠﻘﺘﻚ ﻭﺃﻭﺟﺪﺗﻚ‪ ،‬ﻭﺍﻟﱵ ﺗﺸﺮﻑ ﻋﻠﻰ ﺷﺆﻭﻧﻚ‬ ‫ﻭﺗﺮﺑﻴﻚ‪ ،‬ﻫﺬﻩ ﺍﻟﺬﺍﺕ ﺍﻟﻌﻠﻴ‪‬ﺔ ﺍﻟﱵ ﺗﺴﻴ‪‬ﺮ ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻟﱵ ﻳﺆﻭﻝ ﺇﻟﻴﻬﺎ ﺃﻣﺮ ﻛﻞ‬ ‫ﺷﻲﺀ ﻓﺘﺸﺎﻫﺪ ﻃﺮﻓﹰﺎ ﻣﻨﻬﺎ ﲟﻌﻴﺘﻪ ‪ T‬ﰲ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺃﻥ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﺇ‪‬ﺎ ﺗ‪‬ﻌﺮ‪‬ﻓﻚ ﺃﻥ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﻟﺬﻱ ﴰﻠﺖ ﺗﺮﺑﻴﺘﻪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﺍﳌﺴﻴ‪‬ﺮ ﺍﻟﺬﻱ‬ ‫ﺑﻴﺪﻩ ﻛﻞ ﺷﻲﺀ ﻭﺇﻟﻴﻪ ﺗﺆﻭﻝ ﺃﻣﻮﺭ ﻛﻞ ﺷﻲﺀ ﻫﺬﺍ ﺍﻟﺮﺏ ﺍﳌﻤ ‪‬ﺪ ﻭﺍﻹﻟﻪ ﺍﳌﺴﻴ‪‬ﺮ‬ ‫ﻳ‪‬ﺤﻤ ‪‬ﺪ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﺗﺮﺍﻩ ﻭﻛﻞ ﻣﺎ ﳚﺮﻱ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ ﺗﺴﻴﲑ‬ ‫ﻭﺗﺼﺮﻓﺎﺕ‪ ..‬ﰲ ﻛﻞ ﺭﻛﻌﺔ‪ ،‬ﻭﰲ ﻛﻞ ﺻﻼﺓ‪ ،‬ﻻ ﺑﻞ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﲟﺎ‬ ‫ﻳﻘﺎﺭﺏ ﺍﻷﺭﺑﻌﲔ ﻣﺮﺓ ﻳﺘﻠﻮ ﻋﻠﻴﻚ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﻋﻦ ﻟﺴﺎﻥ ﺍﷲ ﻛﻠﻤﺔ‬ ‫)ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ( ﻟﺘﺴﺘﻘﺮ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﰲ ﻧﻔﺴﻚ ﻭﻟﺘﺘﺒﻊ ﻣﻌﻨﺎﻫﺎ‬ ‫ﻭﻟﺘﺤﻤﺪﻩ ﺗﻌﺎﱃ ﺣﻘﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﺃﻧﺖ ﲪﺪﺗﻪ ﻭﻋﺮﻓﺖ ﺣﻨﺎﻧﻪ ﻓﻘﺪ ﺗﻮﺛﻘﺖ ﺍﻟﺼﻠﺔ‬ ‫ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻭﻫﻨﺎﻟﻚ ﺗﺪﺧﻞ ﰲ ﺍﻟﻨﻌﻴﻢ‪ ،‬ﺍﻟﻨﻌﻴﻢ ﺍﻟﻨﻔﺴﻲ ﻭﺗﺘﺴﺎﻣﻰ ﻧﻔﺴﻚ‬ ‫‪٤٧‬‬


‫ﻭﺗﺮﻗﻰ ﻣﻦ ﺣﺎﻝ ﺇﱃ ﺣﺎ ٍﻝ ﺃﻋﻠﻰ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻣﻌﺮﺍﺝ ﺍﳌﺆﻣﻦ‪ ،‬ﻭﺗﻠﻚ ﻫﻲ ﺍﻟﻐﺎﻳﺔ‬ ‫ﻣﻦ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﻣﻦ ﱂ ﻳﻘﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻭﻳﻔﻬﻢ ﻛﻠﻤﺔ )ﺍﳊﻤﺪ( ﻭﻣﻦ ﱂ‬ ‫ﻳﺘﻌﺮ‪‬ﻑ ﺇﱃ ﻛﻠﻤﺔ )ﺍﳊﻤﺪ ﷲ( ﻭﻣﻦ ﱂ ﻳﻔﻘﻪ ﻣﻌﺎﻧﻴﻬﺎ ﻭﻳﺪﺧﻞ ‪‬ﺎ ﻋﻠﻰ ﺍﷲ‬ ‫ﻓﻼ ﺻﻼﺓ ﻟﻪ ﻭﻣﺎ ﻫﻮ ﻣﻦ ﺍﻟﺼﻼﺓ ﰲ ﺷﻲﺀ‪.‬‬ ‫ﻫﺬﺍ ﻭﻗﺪ ﻳﻌﺮﺽ ﻟﻚ ﺳﺆﺍﻝ ﻣﻦ ﺍﻷﺳﺌﻠﺔ ﻓﺘﻘﻮﻝ‪ :‬ﺗﺒﲔ ﱄ ﳑﺎ ﺳﺒﻖ ﻣﻦ‬ ‫ﺷﺮﺡ ﻭﺑﻴﺎﻥ ﺃﻧﻪ ﻻ ﻳﻘﻊ ﻭﺍﻗﻊ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺇﻻ ﻭﻗﺪ ﺃﺫﻥ ﺑﻪ ﺍﷲ ﻭﺷﺎﺀ ﻭﺃﻧﻪ‬ ‫ﻣﺎ ﻣﻦ ﺣﺎﺩﺙ ﳛﺪﺙ ﺇﻻ ﺍﻧﻄﻮﻯ ﻋﻠﻰ ﻓﻀﻞ ﻭﺭﲪﺔ ﻭﺇﺣﺴﺎﻥ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﻧﻔﺴﺮ ﻋﻠﻰ ﺿﻮﺀ ﻣﺎ ﻋﺮﺿﺘﻤﻮﻩ ﺟﺮﳝﺔ ﺍﻟﻘﺘﻞ ﺗﻘﻊ ﻋﻠﻰ ﺍﻟﻘﺘﻴﻞ ﻓﺘﺬﻫﺐ ﲝﻴﺎﺗﻪ‬ ‫ﻭﲢﺮﻡ ﺯﻭﺟﻪ ﻭﺑﻨﻴﻪ ﻣﻦ ﻋﻄﻔﻪ ﻭﺭﻋﺎﻳﺘﻪ ﻭﺗﺴﺒﺐ ﻟﻠﻘﺎﺗﻞ ﺍﳋﺰﻱ ﻭﺍﻟﻌﺎﺭ ﻭﺗﺰﺝ‬ ‫ﺑﻪ ﰲ ﺍﻟﺴﺠﻮﻥ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﺗﻠﻘﻲ ﺑﻪ ﻏﺪﹰﺍ ﰲ ﺍﻟﻨﺎﺭ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﺴﺮﻗﺔ ﻭﺍﻟﺰﻧﺎ‬ ‫ﻭﺳﺎﺋﺮ ﺃﻧﻮﺍﻉ ﺍﳉﺮﺍﺋﻢ ﻭﺍﻟﺘﻌﺪﻳﺎﺕ‪ ،‬ﻭﻫﻞ ﻭﻗﻮﻉ ﺫﻟﻚ ﻛﻠﻪ ﻭﺣﺪﻭﺛﻪ ﺗﺸﻤﻠﻪ‬ ‫ﻼ‬ ‫ﻛﻠﻤﺔ )ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ(؟‪ .‬ﻭﻫﻞ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌ ‪‬ﺪ ﺫﻟﻚ ﻓﻀ ﹰ‬ ‫ﻭﺭﲪﺔ ﻭﻋﻨﺎﻳﺔ ﻣﻦ ﺍﷲ ﺑﻜﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ ﺍﻟﻘﺎﺗﻞ ﻭﺍﳌﻘﺘﻮﻝ‪ ،‬ﻭﺍﻟﺴﺎﺭﻕ‬ ‫ﻭﺍﳌﺴﺮﻭﻕ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﻟﺰﺍﻧﻴﺔ ﻭﺍﻟﺰﺍﱐ‪ ،‬ﻭﺍﳌﻌﺘﺪﻱ ﻭﺍﳌﻌﺘﺪﻯ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻞ ﻛﻞ‬ ‫ﺫﻟﻚ ﻳ‪‬ﺤﻤ ‪‬ﺪ ﺗﻌﺎﱃ ﻋﻠﻴﻪ؟‪.‬‬ ‫ﻭﺟﻮﺍﺑﹰﺎ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻭﺑﻮﺟﻪ ﺍﻻﺧﺘﺼﺎﺭ ﺃﻗﻮﻝ‪ :‬ﻣﺎﺩﺍﻡ ﻛﻞ ﻭﺍﻗﻊ ﰲ ﻫﺬﺍ‬ ‫ﺍﻟﻜﻮﻥ ﻻ ﻳﻘﻊ ﺇﻻ ﺑﻌﻠﻢ ﺍﷲ ﻭﻣﻦ ﺑﻌﺪ ﺇﺫﻧﻪ‪ ،‬ﻓﻼ ﺷﻚ ﺃﻥ ﻛﻠﻤﺔ )ﺍﳊﻤ ‪‬ﺪ ﷲ(‬ ‫ﺗﺸﻤﻞ ﻭﺑﺪﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﻛﻞ ﺣﺎﺩﺙ ﻭﻭﺍﻗﻊ‪ ،‬ﻭﻟﻪ ﺍﳊﻤﺪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬ ‫‪٤٨‬‬


‫ﻭﻧﻔﺼ‪‬ﻞ ﻭﻻ ﻧﻄﻴﻞ ﻓﻨﻘﻮﻝ‪ :‬ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺃﺣﺪ ﺭﺟﻠﲔ‪:‬‬ ‫ﻛﺎﻓﺮ ﻭﻣﺆﻣﻦ‪ ،‬ﺣ ‪‬ﻲ ﻭﻣﻴ‪‬ﺖ‪ ،‬ﺃﻋﻤﻰ ﻭﺑﺼﲑ‪ ،‬ﺃﺻﻢ ﻭﲰﻴﻊ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﺮﺽ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﺁﻳﺎﺕ ﺭﺑ‪‬ﻪ ﻭﱂ ﻳﺴﻠﻚ ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﺷﺮﻋﻬﺎ ﺍﷲ ﺗﻌﺎﱃ‬ ‫ﻭﺑﻴ‪‬ﻨﻬﺎ ﻟﻌﺒﺎﺩﻩ ﺃﺿﺤﺖ ﻧﻔﺴﻪ ﰲ ﻇﻠﻤﺔ ﻭﻋﻤﻰ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﺭﺃﻯ ﺷﻬﻮﺓ ﻣﻦ‬ ‫ﺍﻟﺸﻬﻮﺍﺕ ﺍﳋﺒﻴﺜﺔ ﺍﺳﺘﺤﺒ‪‬ﻬﺎ ﻭﺍﺳﺘﻬﻮﺍﻫﺎ ﺇﺫ ﻻ ﻧﻮﺭ ﻟﻪ ﻣﻦ ﺍﷲ ﻳﺮﻯ ﺑﻪ‬ ‫ﺣﻘﻴﻘﺘﻬﺎ ﻭﻣﺎ ﺗﺰﺍﻝ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺍﺕ ﺗﻌﺘﻠﺞ ﰲ ﻧﻔﺴﻪ ﻭﻳﺴﺘﻔﺤﻞ ﺃﻣﺮﻫﺎ ﺣﻴﻨﹰﺎ‬ ‫ﺑﻌﺪ ﺣﲔ ﺣﱴ ﲤﻠﻚ ﻋﻠﻴﻪ ﻣﺸﺎﻋﺮﻩ ﻭﺗﺴﺘﻮﱄ ﻋﻠﻰ ﻗﻠﺒﻪ ﻭﺇﻧﻪ ﻟﻴﺼﻤﻢ ﻋﻠﻴﻬﺎ‬ ‫ﻭﻳﻌﺰﻡ ﻋﻠﻰ ﻓﻌﻠﻬﺎ ﻭﻣﺎ ﻣﺜﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ﺇﻻ ﻛﻤﺜﻞ ﺍﻣﺮﺉ‬ ‫ﺳﺎﺋﺮ ﰲ ﻭﺍ ٍﺩ ﺳﺤﻴﻖ ﺍﻋﺘﺮﺿﺘﻪ ﺻﺨﺮﺓ ﻋﻈﻴﻤﺔ ﺳﺪ‪‬ﺕ ﻋﻠﻴﻪ ﻃﺮﻳﻘﻪ ﺫﻟﻚ ﻫﻮ‬ ‫ﻣﺜﻞ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻫﺬﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺸﻬﻮﺗﻪ ﺇ‪‬ﺎ ﺍﻟﺼﺨﺮﺓ ﺍﻟﻌﻈﻴﻤﺔ ﺳﺪ‪‬ﺕ ﻋﻠﻴﻪ‬ ‫ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻤﻬﻤﺎ ﺫﻛﺮﺗﻪ ﺑﺂﻳﺎﺕ ﺍﷲ ﻻ ﻳﺘﺬﻛﺮ‪ ،‬ﻭﻣﻬﻤﺎ ﺃﻭﺭﺩﺕ ﻟﻪ ﻣﻦ‬ ‫ﺍﻟﻌﱪ ﻭﺍﳌﻮﺍﻋﻆ‪ ،‬ﻻ ﻳﺘﻌﻆ ﻭﻻ ﻳﻌﺘﱪ ﻭﻣﻬﻤﺎ ﺣﺬﹼﺭﺗﻪ ﻣﻦ ﺍﻟﻌﻮﺍﻗﺐ ﻭﺃﻧﺬﺭﺗﻪ‬ ‫ﺑﺴﻮﺀ ﺍﳌﺼﲑ ﻻ ﳛﺬﺭ ﻭﻻ ﳜﺎﻑ ﻭﻻﺑ ‪‬ﺪ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺇﺯﺍﻟﺔ ﻫﺬﻩ‬ ‫ﺍﻟﺼﺨﺮﺓ ﺍﳌﺎﻧﻌﺔ ﺍﻟﱵ ﺗﻌﺘﺮﺽ ﻃﺮﻳﻘﻪ‪ ..‬ﻓﺈﻥ ﺃﻧﺖ ﺃﺯﻟﺘﻬﺎ ﻓﻘﺪ ﺍﻧﻔﺘﺢ ﺍﻟﻄﺮﻳﻖ‬ ‫ﺇﱃ ﺍﻹﳝﺎﻥ ﻭﺃﻣﻜﻦ ﺍﳌﻀﻲ ﻭﺍﻟﺴﲑ‪ .‬ﻭﻟﺬﻟﻚ ﻭﺭﲪﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺬﺍ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺃﺻﺒﺢ ﺳﺠﻴﻨﹰﺎ ﻭﺭﺍﺀ ﺷﻬﻮﺗﻪ ﻭﻗﺪ ﺍﻧﺴ ‪‬ﺪ ﻋﻠﻴﻪ ﺑﺴﺒﺒﻬﺎ ﻃﺮﻳﻖ‬ ‫ﺍﻹﳝﺎﻥ‪ ،‬ﺃﻧﻪ ﻳﻄﻠﻘﻪ ﻓﻴﻘﻊ ﻓﻴﻤﺎ ﻫﻮ ﻣﺼﻤ‪‬ﻢ ﻋﻠﻴﻪ ﻭﻣﺸﺘﻬﻴﻪ‪ ،‬ﻭﻫﻨﺎﻟﻚ ﲣﻠﺺ‬ ‫ﻼ ﳍﺎ ﻭﻣﺎﻟﻜﹰﺎ‬ ‫ﺍﻟﻨﻔﺲ ﳑﺎ ﻛﺎﻥ ﻣﺴﻴﻄﺮﹰﺍ ﻋﻠﻴﻬﺎ ﻭﲣﻠﻮ ﺳﺎﺣﺘﻬﺎ ﳑﺎ ﻛﺎﻥ ﺷﺎﻏ ﹰ‬ ‫ﻋﻠﻴﻬﺎ ﻣﺸﺎﻋﺮﻫﺎ ﻭﺗﺰﻭﻝ ﻫﺬﻩ ﺍﻟﺼﺨﺮﺓ ﺍﻟﱵ ﻛﺎﻧﺖ ﻗﺪ ﺳﺪ‪‬ﺕ ﻋﻠﻴﻬﺎ‬ ‫ﻃﺮﻳﻘﻬﺎ‪ ،‬ﻭﻻﺑ ‪‬ﺪ ﻟﻠﻨﻔﺲ ﺣﱴ ﺗﺴﲑ ﰲ ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ﻣﻦ ﺩﺍﻓﻊ‬ ‫‪٤٩‬‬


‫ﻳﺪﻓﻌﻬﺎ ﻭﺳﺎﺋﻖ ﻳﺴﻮﻗﻬﺎ‪ ،‬ﻳﺴﻠﱢﻂ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﻭﻗﻮﻋﻪ ﰲ‬ ‫ﺷﻬﻮﺗﻪ ﺻﻨﻮﻓﹰﺎ ﻣﻦ ﺍﻟﺸﺪﺍﺋﺪ ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﺒﻼﺀ ﻓﺈﻣﺎ ﺍﳌﺮﺽ‪ ،‬ﻭﺇﻣﺎ ﺍﻟﻔﻘﺮ‬ ‫ﻭﺍﻟﻔﺎﻗﺔ ﻭﺇﻣﺎ ﺍﻟﺴﺠﻦ ﻭﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﺘﻨﻜﻴﻞ‪ ،‬ﻭﺇﻣﺎ ﺍﻟﻌﺮﺽ ﻋﻠﻰ ﺍﻟﻘﺘﻞ‬ ‫ﻭﺍﻹﻋﺪﺍﻡ‪ ،‬ﻭﻛﻞ ﺍﻣﺮﺉ ﻳﺴﻮﻕ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﺍﻟﺪﻭﺍﺀ ﺍﳌﻨﺎﺳﺐ ﲝﺴﺐ ﺣﺎﻟﻪ‬ ‫ﻭﲝﺴﺐ ﺷﻬﻮﺗﻪ ﻭﺟﺮﻣﻪ‪ ،‬ﻭﻳﺸﺘﺪ ﺍﻟﺒﻼﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍ‪‬ﺮﻡ ﻭﻳﺰﺩﺍﺩ‬ ‫ﰲ ﺍﻟﺸﺪﺓ‪ ،‬ﻭﻣﺎ ﻳﺰﺍﻝ ﺑﻪ ﻳﻀﻴ‪‬ﻖ ﻋﻠﻴﻪ ﻭﻳﺰﻳﺪ ﰲ ﺍﻟﻀﻐﻂ ﺣﱴ ﺗﻀﻴﻖ ﻋﻠﻴﻪ‬ ‫ﺍﻷﺭﺽ ﲟﺎ ﺭﺣ‪‬ﺒﺖ‪ ،‬ﻭﺗﻀﻴﻖ ﻋﻠﻴﻪ ﻧﻔﺴﻪ ﻓﻼ ﳚﺪ ﻣﻠﺠﹰﺄ ﻭﻻ ﻣﻨﺠﹰﺎ ﻣﻦ ﺍﷲ‬ ‫ﺇﻻ ﺇﻟﻴﻪ‪ .‬ﻭﻫﻨﺎﻟﻚ ﺗﺴﺘﺴﻠﻢ ﺍﻟﻨﻔﺲ ﺇﱃ ﺍﷲ ﻭﺗﻌﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎ‪‬ﺎ ﻣﻦ ﺍﻟﺸﺪﺓ‬ ‫ﻭﺍﻟﺒﻼﺀ ﺇﻥ ﻫﻮ ﺇﻻ ﲟﺎ ﻛﺴﺒﺖ ﻳﺪﺍﻫﺎ ﻭﺑﺴﺒﺐ ﻣﺎ ﻭﻗﻌﺖ ﻓﻴﻪ ﻣﻦ ﺇﺟﺮﺍﻡ‪،‬‬ ‫ﻕ ﻭﻣﺎ ﺃﺳﺮﻉ ﻣﺎ ﺗﻨﻜﺸﻒ ﳍﺎ ﺍﳊﻘﻴﻘﺔ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺃﻥ ﺍﻟﻔﻌﻞ‬ ‫ﺼ ‪‬ﺪ ‪‬‬ ‫ﻭ‪‬ﺗ ‪‬‬ ‫ﻛﻠﻪ ﺑﻴﺪ ﺍﷲ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﺪﺓ ﺍﻟﱵ ﺣﺎﻗﺖ ‪‬ﺎ ﺇﻥ ﻫﻲ ﺇﻻ ﳏﺾ ﺭﲪﺔ ﻭﻓﻀﻞ‬ ‫ﻭﺇﺣﺴﺎﻥ ﻣﻦ ﺍﷲ ﻓﺘﺸﻜﺮ ﺍﷲ ﻋﻠﻰ ﺍﻟﺒﻼﺀ‪ ،‬ﻭﺗﺸﻜﺮﻩ ﻋﻠﻰ ﻣﺎ ﺳﺎﻕ ﳍﺎ ﻣﻦ‬ ‫ﺍﻟﻌﺬﺍﺏ ﺍﻷﺩﱏ ﺩﻭﻥ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻛﱪ‪ ،‬ﻭﺗﺮﻯ ﺃﻥ ﺍﳉﺮﳝﺔ ﺍﻟﱵ ﻧﻔﺬ‪‬ﺎ ﻭﺃﻥ‬ ‫ﺍﻟﺒﻼﺀ ﺍﻟﺬﻱ ﺣ ﱠﻞ ‪‬ﺎ ﻣﻦ ﺑﻌﺪ‪ ،‬ﻭﺍﻟﻌﻘﻮﺑﺔ ﺍﻟﱵ ﺫﺍﻗﺘﻬﺎ‪ ،‬ﻛﻠﻬﺎ ﻋﻮﺍﻣﻞ ﻭﻭﺳﺎﺋﻞ‬ ‫ﺳﺎﻋﺪ‪‬ﺎ ﻋﻠﻰ ﺍﻟﺴﲑ ﰲ ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ‪ .‬ﻭﻟﻮ ﺃ‪‬ﺎ ﺣﺒﺴﺖ ﻭﺭﺍﺀ ﺍﻟﺸﻬﻮﺓ ﻭﻟﻮ‬ ‫ﺃ‪‬ﺎ ﱂ ﻳ‪‬ﺴﻠﱠﻂ ﻋﻠﻴﻬﺎ ﻣﻦ ﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺒﻼﺀ ﻭﺍﻟﺸﺪ‪‬ﺓ‪ ،‬ﻟﻈﻠﹼﺖ ﳏﺮﻭﻣﺔ ﳑﻨﻮﻋﺔ‬ ‫ﻣﻦ ﺍﳋﲑ ﻭﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻣﺎ ﺃﺻﺎ‪‬ﺎ ﻭﻟﻪ ﺍﳊﻤ ‪‬ﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻭﻻ ﳛﻤﺪ‬ ‫ﻋﻠﻰ ﻣﻜﺮﻭﻩ ﺳﻮﺍﻩ‪.‬‬ ‫ﺫﻟﻚ ﻫﻮ ﺍﳊﺎﻝ ﺍﻟﻨﻔﺴﻲ ﻟﻠﻘﺎﺗﻞ ﻋﻨﺪﻣﺎ ﺗﻨﻔﺬ ﻓﻴﻪ ﻋﻘﻮﺑﺔ ﺍﻹﻋﺪﺍﻡ‪ ،‬ﻭﺣﺎﻝ‬ ‫ﺍﻟﺴﺎﺭﻕ ﺣﻴﻨﻤﺎ ﺗﻘﻄﻊ ﻳﺪﻩ ﻭﻳﺬﻭﻕ ﻣﺰﻳﺪ ﺍﻵﻻﻡ ﺍﳌﻤﻀ‪‬ﺔ‪ ،‬ﺫﻟﻚ ﻫﻮ ﺣﺎﻟﻪ ﺇﻥ ﺭﺟﻊ‬ ‫‪٥٠‬‬


‫ﻟﻠﺘﻔﻜﲑ ﺣﺎﻝ ﺍﻟﺒﻼﺀ ﻭﺍﻟﺸﺪ‪‬ﺓ‪ ،‬ﺇﻧﻪ ﻳﻨﺘﻘﻞ ﻣﻦ ﺍﻟﻜﻔﺮ ﺇﱃ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﻣﻦ ﺍﳌﻮﺕ ﺇﱃ‬ ‫ﺍﳊﻴﺎﺓ ﻓﻴﻐﺪﻭ ﲰﻴﻌﹰﺎ ﺑﺼﲑﹰﺍ ﻭﳝﻮﺕ ﻭﻫﻮ ﻳﺸﻜﺮ ﺍﷲ ﻭﳛﻤﺪﻩ‪ ،‬ﻭﰲ ﺍﳊﺪﻳﺚ‬ ‫ﺍﻟﺸﺮﻳﻒ‪» :‬ﳜﺮﺝ ﻣﻦ ﺍﻟﻨﺎﺭ ﻣﻦ ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﻣﻦ ﺇﳝﺎﻥ«)‪.(١‬‬

‫ﺃﻣﺎ ﺇﺫﺍ ﺧﺮﺟﺖ ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﺣﺎﻕ ﻣﻦ ﺑﻌﺪﻫﺎ ﺍﻟﺒﻼﺀ ﻭﺍﻟﺸﺪ‪‬ﺓ ﻭﻇﻞ ﻫﺬﺍ‬ ‫ﺍﻟﺘﻔﻜﲑ ﺧﺎﻣﺪﹰﺍ ﻓﻼﺑ ‪‬ﺪ ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ﻣﻦ ﺷﺪ‪‬ﺓ ﺃﻋﻈﻢ ﻭﺑﻼﺀ ﺃﻛﱪ‪.‬‬ ‫ﺻ‪‬ﻨﻌ‪‬ﻮﺍ ﻗﹶﺎ ِﺭ ‪‬ﻋﺔﹲ ﹶﺃ ‪‬ﻭ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ..} :‬ﻭ ﹶﻻ ‪‬ﻳﺰ‪‬ﺍ ﹸﻝ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﺍ ‪‬ﺗﺼِﻴ‪‬ﺒ ‪‬ﻬ ‪‬ﻢ ِﺑﻤ‪‬ﺎ ‪‬‬ ‫‪‬ﺗ ‪‬‬ ‫ﺤ ﱡﻞ ﹶﻗﺮِﻳﺒﹰﺎ ِﻣ ‪‬ﻦ ﺩ‪‬ﺍ ِﺭﻫِﻢ‪.(٢){..‬‬ ‫ﻭﺇﻥ ﱂ ﺗﻔﺪ ﻫﺬﻩ ﺍﻟﻌﻼﺟﺎﺕ ﻛﻠﻬﺎ ﻓﺎﳌﺼﲑ ﺣﺘﻤﹰﺎ ﺇﱃ ﺍﻟﻨﺎﺭ ﻭﻧﻌﻮﺫ ﺑﺎﷲ‬ ‫ﻣﻦ ﻣﺼﲑ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻭﺣﻴﺚ ﺃﱐ ﺷﺮﺣﺖ ﻟﻚ ﻣﻦ ﻗﺒﻞ ﻣﺎ ﳛﻞﱡ ﺑﺄﻫﻞ ﺍﳉﺮﺍﺋﻢ ﰲ ﺍﻟﻨﺎﺭ ﻳﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﻭﺑﻴ‪‬ﻨﺖ ﻟﻚ ﺃ‪‬ﻢ ﻳﻮﻣﺌ ٍﺬ ﻳﺮﲤﻮﻥ ﺑﺎﻟﻨﺎﺭ ﻟﻴﺨﻠﺼﻮﺍ ﻣﻦ ﺧﺰﻳﻬﻢ ﻭﻋﺎﺭﻫﻢ‬ ‫ﻭﺇ‪‬ﻢ ﺇﺫ ﺫﺍﻙ ﳛﻤﺪﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﺎ ﻳﺪﺍﻭﻳﻬﻢ ﺑﻪ ﻓﻴﻬﺎ ﻓﻼ ﺣﺎﺟﺔ ﻫﻨﺎ‬ ‫ﻟﻠﺘﻔﺼﻴﻞ ﻋﻦ ﺃﺣﻮﺍﳍﻢ ‪‬ﺎ)‪.(٣‬‬ ‫ﺗﻠﻚ ﻫﻲ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﻧﻌﻤﺘﻪ ﻭﻓﻀﻠﻪ ﻭﻣﻨ‪‬ﺘﻪ ﻋﻠﻰ ﺍﳌﻌﺮﺿﲔ ﻣﻦ ﺑﲏ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺗﻨﺒﺖ ﺍﻟﺸﻬﻮﺓ ﰲ ﺃﻧﻔﺴﻬﻢ ﺑﺴﺒﺐ ﺇﻋﺮﺍﺿﻬﻢ‪ .‬ﻭﻳﺰﻳ‪‬ﻦ ﺍﷲ ﺗﻌﺎﱃ ﳍﻢ‬ ‫ﺃﻋﻤﺎﳍﻢ ﻓﻴﻘﺘﻞ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﻳﺴﺮﻕ ﺍﻟﺴﺎﺭﻕ‪ ،‬ﻭﻳﺰﱐ ﺍﻟﺰﺍﱐ‪ ،‬ﻭﳚﺮﻡ ﺍ‪‬ﺮﻡ ﰒ ﺗﻜﻮﻥ‬ ‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪ :‬ﺍﻵﻳﺔ )‪.(٣١‬‬ ‫)‪ (١‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺝ‪ ٣‬ﺹ‪.١١٦‬‬ ‫)‪ (٣‬ﺍﻧﻈﺮ ﻛﺘﺎﺏ ﺗﺄﻭﻳﻞ ﺍﻷﻣﲔ )ﺍﳉﺰﺀ ﺍﻷﻭﻝ( ـ ﲝﺚ ﺣﻘﻴﻘﺔ ﺍﻟﻨﺎﺭ‪.‬‬ ‫‪٥١‬‬


‫ﺍﻟﺸﺪ‪‬ﺓ ﻭﺍﳌﺪﺍﻭﺍﺓ ﻭﲣﻠﺺ ﺗﻠﻚ ﺍﻷﻧﻔﺲ ﺇﻥ ﻫﻲ ﺭﺟﻌﺖ ﺇﱃ ﺍﷲ ﳑ‪‬ﺎ ﻛﺎﻥ ‪‬ﺎ ﻣﻦ‬ ‫ﺟﺮﺛﻮﻡ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺗﺪﺧﻞ ﰲ ﺣﻈﲑﺓ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﲢﻤﺪ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﻋﺎﳉﻬﺎ ﺑﻪ‬ ‫ﻣﻦ ﻋﻼﺟﺎﺕ‪ .‬ﺃﻣﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻘﺘﻮﻝ ﻭﺯﻭﺟﻪ ﻭﺑﻨﻴﻪ‪ ،‬ﻭﺍﳌﺴﺮﻭﻕ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﳌﻌﺘﺪﻯ‬ ‫ﻋﻠﻴﻪ ﻓﻼ ﺗﻈﻨ ‪‬ﻦ ﺃﻥ ﺍﻟﺬﻱ ﺍﻋﺘﻠﺠﺖ ﰲ ﻧﻔﺴﻪ ﺟﺮﳝﺔ ﺍﻟﻘﺘﻞ ﺃﻭ ﺍﻟﺴﺮﻗﺔ ﺃﻭ ﺍﻟﺰﻧﺎ‬ ‫ﻭﺍﻟﺘﻌﺪﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺮﻕ ﺃﻭ ﻳﻌﺘﺪﻱ ﻋﻠﻰ ﺃﻱ ﺇﻧﺴﺎﻥ ﺃﺭﺍﺩ‪ .‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ‬ ‫ﺍﳌﻬﻴﻤﻦ ﻭﺍﳌﺸﺮﻑ‪ ،‬ﻭﻫﻮ ﺍﳊﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪..} :‬ﻣ‪‬ﺎ ِﻣ ‪‬ﻦ ﺩ‪‬ﺍ‪‬ﺑ ٍﺔ ِﺇ ﱠﻻ ﻫ‪ ‬ﻮ‬ ‫ﺴﺘ‪‬ﻘﻴ ٍﻢ{)‪.(١‬‬ ‫ﻁ ﻣ‪ ‬‬ ‫ﺻﺮ‪‬ﺍ ٍ‬ ‫ﺻ‪‬ﻴِﺘﻬ‪‬ﺎ ِﺇ ﱠﻥ ‪‬ﺭﺑ‪‬ﻲ ﻋ‪‬ﻠﻰ ِ‬ ‫ﺁ ِﺧﺬﹲ ِﺑﻨ‪‬ﺎ ِ‬ ‫ﻓﺈﺫﺍ ﺍﻧﺘﻬﻰ ﺃﺟﻞ ﺍﳌﺮﺀ ﻭﻛﺎﻥ ﻣﻦ ﺍﳊﻜﻤﺔ ﻭﺍﳋﲑ ﺃﻥ ﳝﻮﺕ ﻫﺬﺍ ﺍﻟﺬﻱ‬ ‫ﻼ ﻭ‪‬ﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﻫﻴﺒﺔ ﺳﺎﻕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻘﺎﺗﻞ ﺇﻟﻴﻪ‪ ،‬ﻭﺟﻌﻞ‬ ‫ﺍﻧﺘﻬﻰ ﺃﺟﻠﻪ ﻗﺘ ﹰ‬ ‫ﺗﻨﻔﻴﺬ ﺟﺮﳝﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﻭﻫﻨﺎﻟﻚ ﺗﻜﻮﻥ ﺍﻟﺸﺪ‪‬ﺓ ﺍﻟﱵ ﺗﻘﻊ ﻋﻠﻰ ﺍﳌﻘﺘﻮﻝ ﺳﺎﻋﺘﺌ ٍﺬ‬ ‫ﻼ ﻓﻨﺎﻝ ﺟﺰﺍﺀﻩ‬ ‫ﺩﻭﺍ ًﺀ ﻟﻨﻔﺴﻪ ﻭﻋﻼﺟﺎﹰ‪ ،‬ﺇﺫ ﺃﻧﻪ ﻻ ﺑ ‪‬ﺪ ﺃﻥ ﻳﻜﻮﻥ ﻣﻦ ﻗﺒﻞ ﻗﺎﺗ ﹰ‬ ‫ﻭﺟﺰﺍﺀ ﺳﻴﺌ ٍﺔ ﺳﻴﺌﺔ ﻣﺜﻠﻬﺎ‪ ،‬ﺃﻭ ﺃﻥ ﻟﻪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺴﺎﺑﻘﺔ ﻣﺎ ﺍﻗﺘﻀﻰ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﻣﻮﺗﻪ ‪‬ﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ ،‬ﻓﻠﻌﻠﱠﻪ ﺇﺫﺍ ﻫﻮ ﺍﻟﺘﺠﺄ ﻭﺃﻧﺎﺏ ﺗﻄﻬﺮ ﻧﻔﺴﻪ ﻭﲣﻠﺺ‬ ‫ﳑﺎ ‪‬ﺎ ﻣﻦ ﺃﺩﺭﺍﻥ ﻭﺫﻟﻚ ﻣﺎ ﻛﻨﺎ ﺁﻧﻔﹰﺎ ﻓﺼ‪‬ﻠﻨﺎﻩ ﻭﺑﻴ‪‬ﻨﺎﻩ‪.‬‬ ‫ﻼ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺴﺮﻭﻕ ﻣﺎﻟﻪ‪ ،‬ﻭﺍﳌﻌﺘﺪﻯ ﻋﻠﻴﻪ‪ ،‬ﻻﺑ ‪‬ﺪ ﺃﻥ ﻛ ‪‬‬ ‫ﻚ‬ ‫ﻣﻨﻬﻤﺎ ﺳﺒﻖ ﺃﻥ ﻇﻠﻢ ﻓﺄﻋﺎﺩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻤﻠﻪ ﻋﻠﻴﻪ ﻗﺎﻝ ﺗﻌﺎﱃ‪ } :‬ﻭ ﹶﻛ ﹶﺬِﻟ ‪‬‬ ‫ﺴﺒ‪‬ﻮ ﹶﻥ{)‪ ..(٢‬ﺣﱴ ﺃﻥ ﺍﻟﺰﺍﱐ ﻻ‬ ‫ﲔ ‪‬ﺑﻌ‪‬ﻀﹰﺎ ِﺑﻤ‪‬ﺎ ﻛﹶﺎﻧ‪‬ﻮﺍ ‪‬ﻳ ﹾﻜ ِ‬ ‫ﺾ ﺍﻟﻈﱠﺎﻟِﻤ ‪‬‬ ‫‪‬ﻧ ‪‬ﻮﻟﱢﻲ ‪‬ﺑ ‪‬ﻌ ‪‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ :‬ﺍﻵﻳﺔ )‪.(٥٦‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺍﻵﻳﺔ )‪.(١٢٩‬‬ ‫‪٥٢‬‬


‫ﺖ‬ ‫ﻳﻘﻊ ﻋﻤﻠﻪ ﻭﻋﺪﻭﺍﻧﻪ ﻭﻻ ﻳﻨﻔﺬ ﺷﻬﻮﺗﻪ ﺇ ﱠﻻ ﻋﻠﻰ ﺍﻣﺮﺃﺓ ﺧﺒﺜﺖ ﻧﻔﺴﻬﺎ ﻭﺗﻄﻠﱠﺒ ‪‬‬ ‫ﻫﻲ ﺃﻳﻀﹰﺎ ﺍﻟﻔﺎﺣﺸﺔ‪.‬‬ ‫ﺤﻬ‪‬ﺎ‬ ‫ﺸ ِﺮ ﹶﻛ ﹰﺔ ﻭ‪‬ﺍﻟﺰ‪‬ﺍِﻧ‪‬ﻴ ﹸﺔ ﹶﻻ ‪‬ﻳ‪‬ﻨ ِﻜ ‪‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﺍﻟﺰ‪‬ﺍﱐ ﹶﻻ ‪‬ﻳ‪‬ﻨ ِﻜﺢ‪ِ ‬ﺇ ﱠﻻ ﺯ‪‬ﺍِﻧ‪‬ﻴ ﹰﺔ ﹶﺃ ‪‬ﻭ ﻣ‪ ‬‬ ‫)‪(١‬‬ ‫ﻚ ‪‬ﻋﻠﹶﻰ ﺍﹾﻟ ‪‬ﻤ ‪‬ﺆﻣِﻨ ‪‬‬ ‫ﺸ ِﺮﻙ‪ ‬ﻭﺣ‪ ‬ﺮ ‪‬ﻡ ﺫﹶﻟ ‪‬‬ ‫ِﺇ ﹼﻻ ﺯ‪‬ﺍ ٍﻥ ﹶﺃ ‪‬ﻭ ‪‬ﻣ ‪‬‬ ‫ﲔ{ ‪.‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﻬﺬﻩ ﺍﻟﺬﺍﺕ ﺍﻟﻌﻠﻴ‪‬ﺔ ﻗﺎﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻜﻮﻥ ﺑﺎﻟﻘﺴﻂ ﻭﺑﻴﺪﻫﺎ ﻧﻮﺍﺻﻲ‬ ‫ﺍﳋﻠﻖ ﺗﺴﻴ‪‬ﺮﻫﺎ ﺑﺎﳊﻖ ﻭﻣﺎ ﻣﻦ ﻭﺍﻗﻊ ﻳﻘﻊ ﺇ ﱠﻻ ﻣﻦ ﺑﻌﺪ ﺇﺫﻧﻪ‪ ،‬ﻭﷲ ﺍﳊﻤﺪ ﻋﻠﻰ‬ ‫ﻛﻞ ﻣﺎ ﻳﺴﻮﻗﻪ ﻟﻌﺒﺎﺩﻩ‪ ..‬ﻭﺇﻥ ﻣﻦ ﺷﻲﺀ ﻋﻨﺪﻩ ﺇ ﱠﻻ ﲟﻘﺪﺍﺭ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‬ ‫ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ‪.‬‬ ‫ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﻻ ﻳﻌﺘﺪﻱ ﻣﻌﺘ ٍﺪ ﻋﻠﻴﻚ ﻓﺎﺳﺘﻘﻢ ﻛﻤﺎ ﺃﹸﻣﺮﺕ‪ ،‬ﻭﺇﻥ ﺃﻧﺖ‬ ‫ﺷﺬﺫﺕ ﻭﺑﻐﻴﺖ ﻓﺎﺭﺗﻘﺐ ﻭﻗﻮﻉ ﺍﻟﺒﻼﺀ‪ ،‬ﻭﺍﻟﺸﺪ‪‬ﺓ ﻣﻦ ﺑﻌﺪ ﺍﻟﺮﺧﺎﺀ ﻭﺍﷲ ﻻ‬ ‫ﻳﻐﲑ ﻣﺎ ﺑﻘﻮﻡ ﺣﱴ ﻳﻐﻴ‪‬ﺮﻭﺍ ﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﻭﻣﻦ ﺯﻛﹼﻰ ﻧﻔﺴﻪ ﻭﺳﻠﻚ ‪‬ﺎ ﻃﺮﻳﻖ‬ ‫ﺱ ﻧﻔﺴﻪ ﻓﻘﺪ‬ ‫ﺍﻹﳝﺎﻥ ﻓﻘﺪ ﺃﻓﻠﺢ ﻭﻓﺎﺯ‪ ،‬ﻭﻣﻦ ﺃﻋﺮﺽ ﻋﻦ ﻃﺮﻳﻖ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺩ ‪‬‬ ‫ﺧﺎﺏ ﻭﺧﺴﺮ‪ ،‬ﻭﻣﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇ ﱠﻻ ﻣﺘﺎﻉ ﺍﻟﻐﺮﻭﺭ‪.‬‬

‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪ :‬ﺍﻵﻳﺔ )‪.(٣‬‬ ‫‪٥٣‬‬


‫ﺍﺳﺘﻨﺒﺎﻁ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﻛﻴﻔﻴﺘﻬﺎ‬ ‫ﺏ ِﻣ ‪‬ﻦ ‪‬ﺷ ‪‬ﻲ ٍﺀ‪.(١){..‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ..} :‬ﻣ‪‬ﺎ ﹶﻓ ‪‬ﺮ ﹾﻃﻨ‪‬ﺎ ﻓِﻲ ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻳ‪‬ﺤﻤﺪ ﻋﻠﻴﻪ ﺗﻌﺎﱃ ﻷﻧﻪ ﻳﻬﺪﻱ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺳ‪‬ﺒﻞ‬ ‫ﺍﻟﺴﻌﺎﺩﺓ ﻣﺒﻴ‪‬ﻨﹰﺎ ﻟﻪ ﻣﺎﺫﺍ ﳚﺐ ﺃﻥ ﳜﺘﺎﺭ ﺣﱴ ﻳﺴﻠﻢ ﺩﻧﻴﺎ ﻭﺁﺧﺮﺓ‪.‬‬ ‫ﻭﻟﻜﻦ ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﻔﻬﻢ ﻭﻳﺸﺎﻫﺪ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻧﲔ‪ ..‬ﻣﻦ ﻳﻔﻬﻢ ﺍﳌﺮﺍﺩ‬ ‫ﺍﻹﳍﻲ ﻣﻦ ﻛﻼﻣﻪ ﺗﻌﺎﱃ؟‪.‬‬ ‫ﺣﺘﻤﹰﺎ ﺍﻟﻘﺮﻳﺐ ﻣﻨﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﺃﻗﺮﺏ ﺍﳋﻠﹾﻖ ﻣﻦ ﺍﷲ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﻓﻬﻮ‬ ‫ﻼﰲ‬ ‫ﺃﻓﻬﻤﻬﻢ ﻟﻜﻼﻣﻪ ﻭﺃﻭﺿﺤﻬﻢ ﺑﻴﺎﻧﹰﺎ ﳌﺮﺍﺩﻩ ﺗﻌﺎﱃ‪ ،‬ﻭﻟﺬﺍ ﺧﺎﻃﺒﻪ ﺍﷲ ﻗﺎﺋ ﹰ‬ ‫ﺳﻮﺭﺓ )ﻕ(‪} :‬ﻕ ﻭ‪‬ﺍﹾﻟ ﹸﻘﺮ‪‬ﺁ ِﻥ ﺍﹾﻟ ‪‬ﻤﺠِﻴ ِﺪ{‪ :‬ﺃﻱ‪ :‬ﻳﺎ ﻗﺮﻳﺐ‪ ،‬ﺇﺫ ﺑﻘﺮﺑﻪ ﺍﻟﻌﻈﻴﻢ ﻣﻦ‬ ‫ﻼ ﻟﺘﻠﻘﻲ ﺗﻠﻚ ﺍﻟﺪﻻﻟﺔ‬ ‫ﺧﺎﻟﻘﻪ ﺗﺸﺮ‪‬ﺏ ﻣﻨﻪ ﺗﻌﺎﱃ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺍﻟﻌﻠﻴ‪‬ﺔ ﻓﻜﺎﻥ ﺃﻫ ﹰ‬ ‫ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﱵ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻱ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﺄﰐ ﺑﻜﻠﻤﺔ ﻣﻨﻬﺎ‪.‬‬ ‫ﻼ‪..{..‬‬ ‫ﺖ ﻣ‪ ‬ﺮ ‪‬ﺳ ﹰ‬ ‫ﺴ ‪‬‬ ‫ﱠﳌﺎ ﺃﻧﻜﺮ ﺍﻟﻜﻔﱠﺎﺭ ﺭﺳﺎﻟﺘﻪ } ‪‬ﻭ‪‬ﻳﻘﹸﻮ ﹸﻝ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﹶﻛ ﹶﻔﺮ‪‬ﻭﹾﺍ ﹶﻟ ‪‬‬ ‫ﺃﻣﺮﻩ ﺗﻌﺎﱃ ﺑﺎﻟﺮﺩ ﻋﻠﻴﻬﻢ‪ ..} :‬ﹸﻗ ﹾﻞ ﹶﻛﻔﹶﻰ ﺑِﺎﻟﱠﻠ ِﻪ ‪‬ﺷﻬِﻴﺪﹰﺍ ‪‬ﺑ‪‬ﻴﻨِﻲ ‪‬ﻭ‪‬ﺑ ‪‬ﻴ‪‬ﻨﻜﹸ ‪‬ﻢ ‪‬ﻭ ‪‬ﻣ ‪‬ﻦ‬ ‫ﺏ{)‪.(٢‬‬ ‫ﻋِﻨ ‪‬ﺪﻩ‪ِ ‬ﻋ ﹾﻠﻢ‪ ‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺏ{‪ :‬ﻣﺜﻠﻲ‪ ،‬ﻫﻞ ﲦﺔ‬ ‫ﻓﺮﺳﻮﻝ ﺍﷲ ‪ T‬ﻳﻘﻮﻝ‪ } :‬ﻭ ‪‬ﻣ ‪‬ﻦ ِﻋ‪‬ﻨ ‪‬ﺪﻩ‪ِ ‬ﻋ ﹾﻠﻢ‪ ‬ﺍﹾﻟ ِﻜﺘ‪‬ﺎ ِ‬ ‫ﺃﺣﺪ ﻳﻔﻬﻢ ﻣﺜﻠﻲ‪ ..‬ﻓﻬﻤﻲ ﻭﺑﻴﺎﱐ ﻭﻋﻠﻤﻲ ﺑﻪ ﺃﻻ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧ‪‬ﻲ ﺭﺳﻮﻟﻪ!!‪..‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‪ :‬ﺍﻵﻳﺔ )‪.(٣٨‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪ :‬ﺍﻵﻳﺔ )‪.(٤٣‬‬ ‫‪٥٤‬‬


‫ﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺭﺳﺎﻟﱵ‪ .‬ﻓﺒﻘﺮﺑﻪ ﺍﻟﻌﻈﻴﻢ ‪ T‬ﹶﻓ ِﻬ ‪‬ﻢ ﻣﺮﺍﺩ ﺍﷲ ﻫﺬﺍ ﺍﻟﻔﻬﻢ ﺍﻟﻌﺎﱄ‬ ‫ﺍﻟﻌﻈﻴﻢ‪ ..‬ﻭﻫﺬﺍ ﻗﺎﻧﻮﻥ‪ :‬ﻛﺬﻟﻚ ﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺮﻳﺒﹰﺎ ﻣﻦ ﺍﷲ ﻭﺭﺳﻮﻟﻪ‬ ‫ﻛﻠﻤﺎ ﺍﻗﺘﺮﺏ ﻓﻬﻤﹰﺎ ﻟﻠﻤﺮﺍﺩ ﺍﻹﳍﻲ ﻭﺃﺩﺭﻙ ﳑﺎ ﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺃﺳﺮﺍﺭ ﻭﺣﻜﻢ‬ ‫ﻭﺃﺣﻜﺎﻡ ﻣﻨﻄﻮﻳﺔ ﰲ ﺁﻳﺎﺗﻪ ﺗﻌﺎﱃ‪.‬‬

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‫ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‬ ‫ﺍﻟﺼﻼﺓ‪ :‬ﻫﻲ ﺻﻠﺔ ﺍﻟﻨﻔﺲ ﺑﺮﺑ‪‬ﻬﺎ ﻭﺍﺭﺗﺒﺎﻃﻬﺎ ﺍﻟﻮﺛﻴﻖ ﺑﻨﻮﺭ ﺧﺎﻟﻘﻬﺎ‬ ‫ﺑﺎﺭﺗﺒﺎﻃﻬﺎ ﺑﺮﺳﻮﻝ ﺍﷲ ﺍﻟﻜﺮﱘ ‪ T‬ﻓﻬﻲ ﺣﻘﻴﻘﺔ ﺗﺴﺒﻴﺢ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪T‬‬ ‫ﳍﺬﻩ ﺍﻟﻨﻔﺲ "ﺍﳌﺼﻠﱢﻴﺔ ﺍﳌﺘ‪‬ﺼﻠﺔ" ﲝﻤﺪ ﺍﷲ ﲟﺸﺎﻫﺪﺓ ﺃﲰﺎﺋﻪ ﺍﳊﺴﲎ ﻭﻋﻈﻴﻢ‬ ‫ﺻِﺒ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ‬ ‫ﺟﻼﻟﻪ ﻭﲝﺎﺭ ﺃﻧﻮﺍﺭﻩ ﺗﻌﺎﱃ ﻭﲨﺎﻟﻪ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻓﹶﺎ ‪‬‬ ‫ﺲ ‪‬ﻭﹶﻗ ‪‬ﺒ ﹶﻞ ﹸﻏﺮ‪‬ﻭِﺑﻬ‪‬ﺎ ‪‬ﻭ ِﻣ ‪‬ﻦ ﺁﻧ‪‬ﺎﺀِﻯ‬ ‫ﺸ ‪‬ﻤ ِ‬ ‫ﻉ ﺍﻟ ‪‬‬ ‫ﻚ ﹶﻗ ‪‬ﺒ ﹶﻞ ﹸﻃﻠﹸﻮ ِ‬ ‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ﺢ ِﺑ ‪‬‬ ‫‪‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬‬ ‫)‪(١‬‬ ‫ﻚ ‪‬ﺗ ‪‬ﺮﺿ‪‬ﻰ{ ‪.‬‬ ‫ﻑ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ﹶﻟ ‪‬ﻌﱠﻠ ‪‬‬ ‫ﺢ ‪‬ﻭﹶﺃ ﹾﻃﺮ‪‬ﺍ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬‬ ‫ﺍﻟ ﹶﻠ ‪‬ﻴ ِﻞ ﹶﻓ ‪‬‬ ‫}ﻓﹶﺎ ‪‬‬ ‫ﺢ‬ ‫ﺻِﺒ ‪‬ﺮ ‪‬ﻋﻠﹶﻰ ﻣ‪‬ﺎ ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ{‪ :‬ﻳﺎ ﳏﻤﺪ ‪ ،T‬ﻟﻴﻘﻮﻟﻮﺍ ﻣﺎ ﺷﺎﺅﻭﺍ‪ } .‬ﻭ ‪‬ﺳ‪‬ﺒ ‪‬‬ ‫ﻚ{‪ :‬ﻋﺮ‪‬ﻓﻬﻢ ﺑﺄﱐ ﹸﺃﺣ‪‬ﻤﺪ ﻋﻠﻰ ﻣﺎ ﺃﺳﻮﻕ ﻟﻌﺒﺎﺩﻱ‪ ،‬ﺃﺭِﻫ ‪‬ﻢ ﻓﻀﻠﻲ‬ ‫ﺤ ‪‬ﻤ ِﺪ ‪‬ﺭ‪‬ﺑ ‪‬‬ ‫ِﺑ ‪‬‬ ‫ﻭﺣﻨﺎﱐ ﻭﺧﲑﺍﰐ ﻭﺗﺴﻴﲑﻱ ﺍﳋﻴ‪‬ﺮ‪ ،‬ﻫﺬﻩ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﻭﻣﺸﺮﻭﻋﻴﺘﻬﺎ‪.‬‬ ‫ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ{‪..‬‬ ‫ﺑﻜﻞ ﺭﻛﻌﺔ ﻳﻘﻮﻝ ﻟﻚ ﺭﺳﻮﻝ ﺍﷲ ‪ِ} :T‬ﺑ ‪‬‬ ‫ﺑﺈﺳﻢ ﺍﷲ‪ :‬ﻳﺎ ﻋﺒﺪ ﺍﷲ ﺃﺑﻠﱢﻐﻚ‪ .‬ﺍﳊﻤﺪ ﷲ‪ :‬ﺃﻧﻪ ﻳ‪‬ﺤﻤﺪ ﻋﻠﻰ ﻛﻞ ﻣﺎ ﻳﺴﻮﻗﻪ‬ ‫ﻟﻌﺒﺎﺩﻩ‪ ،‬ﺳﺒ‪‬ﺢ ﻧﻔﻮﺱ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻣﻌﻚ‪.‬‬ ‫ﺴ ِﻢ ﺍﻟﱠﻠ ِﻪ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴ ِﻢ( ﺇﳕﺎ ﻫﻲ ﺧﻄﺎﺏ ﻟﻚ ﺃﻳﻬﺎ ﺍﳌﺼﻠﱢﻲ‬ ‫ﻓﻜﻠﻤﺔ )ِﺑ ‪‬‬ ‫ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﻳ‪‬ﺨﺎﻃﺒﻚ ‪‬ﺎ ﻣﻌﺮ‪‬ﻓﹰﺎ ﻭﻣﺒﻴ‪‬ﻨﹰﺎ ﺃﻧﻪ ﺇﳕﺎ ﻳﺘﻠﻮ ﻋﻠﻴﻚ ﻣﺎ ﻳﺘﻠﻮﻩ‬ ‫ﺑﺈﺳﻢ ﺍﷲ ﻭﻋﻦ ﻟﺴﺎﻥ ﺍﷲ ﻭﻫﻮ ﺑﻴﺎﻥ ﻟﻚ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻳﻨﺼﺖ ﻫﺬﺍ ﺍﳌﺼﻠﱢﻲ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﻃﻪ‪ :‬ﺍﻵﻳﺔ )‪.(١٣٠‬‬ ‫‪٥٦‬‬


‫ﻟﺮﺳﻮﻝ ﺍﷲ ‪ T‬ﻭﻳﺼﻐﻲ ﺇﻟﻴﻪ ﻭﺗﺘﻔﺘ‪‬ﺢ ﻣﺴﺎﻣﻊ ﻧﻔﺴﻪ ﳌﺎ ﺳﻴﺘﻠﻮﻩ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺑﻪ‬ ‫ﺏ ﺍﹾﻟﻌ‪‬ﺎﹶﻟ ِﻤﲔ‪ ،‬ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ِﻦ ﺍﻟ ‪‬ﺮﺣِﻴﻢِ‪،‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ ‪‬ﺭ ‪‬‬ ‫ﻼ‪} :‬ﺍﹾﻟ ‪‬‬ ‫‪ T‬ﻳﺘﻠﻮ ﻛﻼﻡ ﺍﷲ ﻗﺎﺋ ﹰ‬ ‫ﻚ ‪‬ﻳ ‪‬ﻮ ِﻡ ﺍﻟﺪ‪‬ﻳ ِﻦ{‪ ..‬ﻓﺘﺼﺪ‪‬ﻕ ﺭﺳﻮﻝ ﺍﷲ ﻭﺗﻘﻮﻝ‪ِ} :‬ﺇﻳ‪‬ﺎ ‪‬ﻙ ‪‬ﻧ ‪‬ﻌﺒ‪‬ﺪ‪ ‬ﻭِﺇﻳ‪‬ﺎ ‪‬ﻙ‬ ‫ﻣ‪‬ﺎِﻟ ِ‬ ‫ﺴ‪‬ﺘ ِﻌﲔ‪ :{‬ﲟﻌﻴ‪‬ﺘﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻧﺪﺧﻞ ﻋﻠﻰ ﺍﷲ ﻣﻄﻴﻌﲔ‪.‬‬ ‫‪‬ﻧ ‪‬‬

‫ﺲ{‪ :‬ﺍﻟﺼﺒﺢ‪ ..‬ﻭﻫﺬﻩ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪.‬‬ ‫ﺸ ‪‬ﻤ ِ‬ ‫ﻉ ﺍﻟ ‪‬‬ ‫ﻣﱴ ﺳﺒ‪‬ﺢ!‪} .‬ﹶﻗ‪‬ﺒ ﹶﻞ ﹸﻃﻠﹸﻮ ِ‬ ‫} ‪‬ﻭﹶﻗ‪‬ﺒ ﹶﻞ ﹸﻏﺮ‪‬ﻭِﺑﻬ‪‬ﺎ{‪ :‬ﺍﻟﻌﺼﺮ‪ ..‬ﻭﻫﺬﻩ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ } .‬ﻭ ِﻣ ‪‬ﻦ ﺁﻧ‪‬ﺎﺀِﻯ ﺍﻟﹶﻠ‪‬ﻴ ِﻞ{‪:‬‬ ‫ﻚ{‪ :‬ﺬﺍ‬ ‫ﻑ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ{‪ :‬ﺍﻟﻈﻬﺮ‪} .‬ﹶﻟ ‪‬ﻌﱠﻠ ‪‬‬ ‫ﺢ ‪‬ﻭﹶﺃ ﹾﻃﺮ‪‬ﺍ ‪‬‬ ‫ﺴ‪‬ﺒ ‪‬‬ ‫ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪ } .‬ﹶﻓ ‪‬‬ ‫ﺍﻟﺘﺴﺒﻴﺢ ﳍﻢ ﲝﻤﺪ ﺭﺑﻚ ﻭﲟﺎ ﺗﺼﻞ ﺇﻟﻴﻪ ﻣﻦ ﺇﳝﺎﻥ ﲨﺎﻋﺘﻚ‪} .‬ﺗ ‪‬ﺮﺿ‪‬ﻰ{‪ :‬ﺇﻥ‬ ‫ﺁﻣﻨﻮﺍ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﻭﻗﺎﻟﻮﺍ ﺍﳊﻤﺪ ﷲ‪ :‬ﺇﺫ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﲝﻨﺎﻧﻪ ﻭﻋﻄﻔﻪ‬ ‫ﻛﺎﺩ ﻳ‪‬ﻬﻠﻚ ﻧﻔﺴﻪ ﺭﲪﺔ ﻭﺣﻨﺎﻧﹰﺎ ﻋﻠﻴﻬﻢ ﻓﺈﺫﺍ ﺭﺁﻫﻢ ﻗﺪ ﺩﺧﻠﻮﺍ ﻋﻠﻰ ﺍﷲ ﻭﻧﺎﻟﻮﺍ‬ ‫ﻓﻀﻞ ﺍﷲ ﻋﻨﺪﻫﺎ ﻳﺮﺿﻰ‪.‬‬ ‫ﺼِﺒﺤ‪‬ﻮﻥﹶ‪ ،‬ﻭﹶﻟﻪ‪‬‬ ‫ﲔ ﺗ‪ ‬‬ ‫ﲔ ‪‬ﺗ ‪‬ﻤﺴ‪‬ﻮ ﹶﻥ ‪‬ﻭ ِﺣ ‪‬‬ ‫ﺴ ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ﺍﻟﱠﻠ ِﻪ ِﺣ ‪‬‬ ‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﹶﻓ ‪‬‬ ‫ﺸ‪‬ﻴﹰﺎ ‪‬ﻭ ِﺣ ‪‬‬ ‫ﺽ ‪‬ﻭ ‪‬ﻋ ِ‬ ‫ﺕ ﻭ‪‬ﺍ َﻷ ‪‬ﺭ ِ‬ ‫ﺴ ‪‬ﻤﻮ‪‬ﺍ ِ‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ﻓِﻲ ﺍﻟ ‪‬‬ ‫ﺍﹾﻟ ‪‬‬ ‫ﲔ ‪‬ﺗ ﹾﻈ ِﻬﺮ‪‬ﻭ ﹶﻥ{)‪.(١‬‬ ‫ﺕ ﻳ‪ ‬ﹾﺬ ِﻫ‪‬ﺒ ‪‬ﻦ‬ ‫ﺴﻨ‪‬ﺎ ِ‬ ‫ﺤ‪‬‬ ‫ﻼ ﹶﺓ ﹶﻃ ‪‬ﺮﹶﻓ ِﻲ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ‪‬ﻭﺯ‪‬ﻟﹶﻔﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟ ﹶﻠ ‪‬ﻴ ِﻞ ِﺇ ﱠﻥ ﺍﹾﻟ ‪‬‬ ‫ﺼﹶ‬ ‫} ‪‬ﻭﹶﺃِﻗ ِﻢ ﺍﻟ ‪‬‬ ‫)‪(٢‬‬ ‫ﺴ‪‬ﻴﺌﹶﺎ ِ‬ ‫ﺍﻟ ‪‬‬ ‫ﺕ‪. {..‬‬ ‫ﻼ ﹶﺓ ﹶﻃﺮ‪‬ﰲ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ{‪ :‬ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝ ﻋﻨﺪﻣﺎ ﲤﻴﻞ ﺇﱃ ﺍﻟﺰﻭﺍﻝ‪..‬‬ ‫ﺼﹶ‬ ‫} ‪‬ﻭﹶﺃِﻗ ِﻢ ﺍﻟ ‪‬‬ ‫ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ ﻋﻨﺪﻣﺎ ﺗﺼﺒﺢ ﺍﻟﺸﻤﺲ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻐﺮﻭﺏ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺰﻭﺍﻝ‪ :‬ﻇﻬﺮﹰﺍ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ :‬ﺍﻵﻳﺔ )‪.(١٨-١٧‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ :‬ﺍﻵﻳﺔ )‪.(١١٤‬‬ ‫‪٥٧‬‬


‫ﻭﻋﺼﺮﹰﺍ‪ } .‬ﻭ ‪‬ﺯﻟﹶﻔﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﹶﻠ‪‬ﻴ ِﻞ{‪ :‬ﻣﻦ ﺍﻟﻐﺮﻭﺏ ﻟﻠﺸﻔﻖ ﺍﻷﺑﻴﺾ‪ ..‬ﺍﻟﻐﺮﻭﺏ‪ :‬ﺻﻼﺓ‬ ‫ﺍﳌﻐﺮﺏ ﻟﻠﺸﻔﻖ ﺍﻷﺑﻴﺾ ﻋﻨﺪﻣﺎ ﻳﺰﻭﻝ ﺍﻟﺸﻔﻖ ﺍﻷﲪﺮ ﺑﺎﻟﺴﻤﺎﺀ ﻭﻳﺼﺒﺢ ﺍﻟﻠﻮﻥ‬ ‫ﺍﻷﺑﻴﺾ ﺑﺎﻟﻐﺮﺏ ﻣﺜﻞ ﺍﻟﻠﻮﻥ ﺍﻷﺑﻴﺾ ﺑﺎﻟﺸﺮﻕ ﻋﻨﺪﻫﺎ ﺩﺧﻞ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ‪ :‬ﻭﻫﺬﻩ‬ ‫ﺻﻼﺓ ﺍﻟﻌﺸﺎﺀ‪ .‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﻟﻔﺠﺮ ﻟﻠﺸﺮﻭﻕ‪ :‬ﻣﻐﺮﺏ‪ ،‬ﻋﺸﺎﺀ‪ ،‬ﺻﺒﺢ‪ِ} .‬ﺇ ﱠﻥ‬ ‫ﺕ‪ :{..‬ﺍﻟﺼﻼﺓ ﲡﺮ ﻟﻔﻌﻞ ﺍﳌﻌﺮﻭﻑ‪.‬‬ ‫ﺴ‪‬ﻴﺌﹶﺎ ِ‬ ‫ﺕ ﻳ‪ ‬ﹾﺬ ِﻫ‪‬ﺒ ‪‬ﻦ ﺍﻟ ‪‬‬ ‫ﺴﻨ‪‬ﺎ ِ‬ ‫ﺤ‪‬‬ ‫ﺍﹾﻟ ‪‬‬

‫ﻓﺎﻟﻨﻬﺎﺭ ﻳﺒﺪﺃ ﻣﻦ ﺷﺮﻭﻕ ﺍﻟﺸﻤﺲ ﻭﳌﺎ ﺗﺼﻞ ﻟﻜﺒﺪ ﺍﻟﺴﻤﺎﺀ "ﻣﻨﺘﺼﻒ‬ ‫ﺍﻟﺴﻤﺎﺀ )ﺧﻂ ﺍﻟﺰﻭﺍﻝ(" ﻭﺗﺒﺪﺃ ﺑﺎﳌﻴﻞ ﺇﱃ ﺍﻟﺰﻭﺍﻝ ﻫﻨﺎ ﺗﺸﺮﻉ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪..‬‬ ‫ﻳﺆﺫﻥ ﻣﻌﻠﻨﹰﺎ ﺣﻠﻮﻝ ﻣﻮﻋﺪ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪ ..‬ﻳﻨﺘﻬﻲ ﺍﻷﺫﺍﻥ ﺣﻴﺚ ﺗﻜﻮﻥ‬ ‫ﺍﻟﺸﻤﺲ ﻗﺪ ﻣﺎﻟﺖ ﻋﻦ ﺧﻂ ﺍﻟﺰﻭﺍﻝ ﻭﻫﻨﺎ ﺗﺒﺪﺃ ﺻﻼﺓ ﺍﻟﻈﻬﺮ ﻭﻫﺬﺍ ﻫﻮ‬ ‫ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝ ﻟﻠﻨﻬﺎﺭ‪.‬‬ ‫ﻓﻜﻠﻤﺔ )ﺍﻟﻄﺮﻑ( ﻣﻦ ﺍﻟﺘﻄﺮ‪‬ﻑ‪ ،‬ﻧﻘﻮﻝ‪ :‬ﺗﻄﺮ‪‬ﻑ ﻓﻼﻥ ﰲ ﻣﺴﻜﻨﻪ‪ ،‬ﺃﻱ‪:‬‬ ‫ﺍﺑﺘﻌﺪ‪ .‬ﻓﺎﻟﺸﻤﺲ ﺗﺒﺪﺃ ﺑﺎﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺧﻂ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻨﻬﺎﺭ ﻳﺘﻄﺮ‪‬ﻑ ﻣﻨﻘﻀﻴﹰﺎ‬ ‫ﺣﱴ ﺣﻠﻮﻝ ﻃﺮﻓﻪ ﺍﻟﺜﺎﱐ ﻋﻨﺪﻣﺎ ﺗﺼﺒﺢ ﺍﻟﺸﻤﺲ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻐﺮﻭﺏ ﻣﻨﻬﺎ ﺇﱃ‬ ‫ﻭﻗﺖ ﺍﻟﺰﻭﺍﻝ ﻭﻳﻜﻮﻥ ﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﱐ ﻟﻠﻨﻬﺎﺭ ﻗﺪ ﺣﻞ‪ ،‬ﻭﻫﻨﺎﻟﻚ ﻳﺆﺫﱢﻥ ﺍﳌﺆﺫﱢﻥ‬ ‫ﻣ‪‬ﻌﻠﻨﹰﺎ ﺷﺮﻭﻉ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﺗﺴﻤﻰ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ "ﻣﻦ ﺑﻌﺪ ﺣﻠﻮﻝ ﺍﻟﻌﺼﺮ"‬ ‫ﻣﺮﺣﻠﺔ ﺍﻟﻐﺮﻭﺏ ﻭﻫﻲ ﺍﻟﱵ ﺗﺼﺒﺢ ﺍﻟﺸﻤﺲ ﻓﻴﻬﺎ ﺃﻗﺮﺏ ﻟﻠﻐﺮﻭﺏ ﻣﻨﻪ ﳋﻂ‬ ‫ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻫﻲ ﲤﺘﺪ ﺣﱴ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪.‬‬ ‫‪٥٨‬‬


‫ﻑ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ( ﻋﻦ ﻣﺪﻯ ﺟﻮﺍﺯ‬ ‫ﻓﻔﻲ ﺳﻮﺭﺓ ﻃﻪ‪ :‬ﻋﺒ‪‬ﺮ ﺗﻌﺎﱃ ﺑﻜﻠﻤﺔ )ﹶﺃ ﹾﻃﺮ‪‬ﺍ ‪‬‬ ‫ﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‪ ،‬ﺇﺫ ﳝﻜﻦ ﻟﻠﻤﺼﻠﱢﻲ ﺃﻥ ﻳﺼﻠﱢﻴﻬﺎ ﻣﻦ ﺃﻭﻝ ﺍﳓﺮﺍﻑ ﺍﻟﺸﻤﺲ‬ ‫ﻋﻦ ﻛﺒﺪ ﺍﻟﺴﻤﺎﺀ ﺣﱴ ﻭﺻﻮﳍﺎ ﻟﻮﻗﺖ ﺍﻟﻌﺼﺮ‪ .‬ﺃﻣﺎ ﻗﺒﻞ ﺍﻟﻌﺼﺮ ﻓﻜﺎﻥ ﺍﻟﻨﻬﺎﺭ‬ ‫ﰲ ﻣﺴﲑﺓ ﺍﻟﺘﻄﺮ‪‬ﻑ ﻟﻼﻧﻘﻀﺎﺀ ﻭﺍﻟﺸﻤﺲ ﰲ ﻃﻮﺭ ﺍﳌﻴ‪‬ﻞ ﻟﻠﺰﻭﺍﻝ ﻭﻫﺬﺍ ﻣﺎ‬ ‫ﻑ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ(‪.‬‬ ‫ﻗﺼﺪ ﺑﻪ ﺗﻌﺎﱃ ﺑﻜﻠﻤﺔ )ﹶﺃ ﹾﻃﺮ‪‬ﺍ ‪‬‬ ‫ﺃﻣﺎ ﺳﻮﺭﺓ ﻫﻮﺩ ﻓﺘﺒﻴ‪‬ﻦ ﺑﻜﻠﻤﺔ ) ﹶﻃﺮ‪‬ﰲ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ( ﺣﻠﻮﻝ ﻣﻮﻋﺪ ﺻﻼﺓ ﺍﻟﻈﻬﺮ‬ ‫ﻭﺻﻼﺓ ﺍﻟﻌﺼﺮ‪.‬‬ ‫ﺍﻟﻄﺮﻑ ﺍﻷﻭﻝ‪ :‬ﺣﻴﺚ ﺑﺪﺍﻳﺔ ﺍﳓﺮﺍﻑ ﺍﻟﺸﻤﺲ ﻋﻦ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﺸﻤﺲ ﰲ‬ ‫ﻛﺒﺪ ﺍﻟﺴﻤﺎﺀ ﺑﺪﺃﺕ ﲤﻴﻞ ﺑﺎﲡﺎﻩ ﺍﻟﻐﺮﺏ‪ ،‬ﻛﻤﺴﺎﻓﺮ ﺑﺪﺃ ﺑﺎﻻﲡﺎﻩ ﻟﺒﻠﺪ ﻣﺎ‪ ،‬ﻓﻘﺪ‬ ‫ﺑﺪﺃ ﻳﺰﻭﻝ ﻋﻦ ﺑﻠﺪﻩ‪.‬‬ ‫ﻭﺍﻟﻄﺮﻑ ﺍﻷﺧﲑ‪ :‬ﺣﻴﺚ ‪‬ﺎﻳﺔ ﺍﳓﺮﺍﻑ ﺍﻟﺸﻤﺲ ﻋﻦ ﺍﻟﺰﻭﺍﻝ ﻭﻫﻲ ﺃﻗﺮﺏ‬ ‫ﻟﻠﻐﺮﻭﺏ ﻣﻨﻬﺎ ﻟﻮﻗﺖ ﺍﻟﺰﻭﺍﻝ ﻛﻤﺎ ﻗﺪ‪‬ﻣﻨﺎ‪.‬‬ ‫ﻭﻋﺒ‪‬ﺮ ﺗﻌﺎﱃ ﺑﺴﻮﺭﺓ ﻃﻪ ﺑﻜﻠﻤﺔ )ﹶﻗ‪‬ﺒ ﹶﻞ ﹸﻏﺮ‪‬ﻭِﺑﻬ‪‬ﺎ( ﻋﻦ ﻓﺘﺮﺓ ﺟﻮﺍﺯ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‬ ‫ﻭﻫﻲ ﺍﳌﺮﺣﻠﺔ ﻣﺎ ﺑﲔ ﻋﺼﺮ ﺍﻟﻴﻮﻡ ﺣﱴ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﺧﻠﻒ ﺧﻂ ﺍﻷﻓﻖ‬ ‫ﻭﻏﻴﺎ‪‬ﺎ ﻋﻦ ﺍﻷﻧﻈﺎﺭ؛ ﻭﻣﻦ ﺑﺪﺍﻳﺔ ﺗﻠﻚ ﺍﳌﺪﺓ ﺗﺒﺪﺃ ﺇﻗﺎﻣﺔ ﺻﻼﺓ ﺍﻟﻌﺼﺮ‪ .‬ﻭﰲ ﺳﻮﺭﺓ‬ ‫ﻫﻮﺩ )‪ } :(١١٤‬ﻭﹶﺃِﻗ ِﻢ ﺍﻟﺼ‪‬ﻼ ﹶﺓ ﹶﻃﺮ‪‬ﰲ ﺍﻟ‪‬ﻨﻬ‪‬ﺎ ِﺭ ‪‬ﻭ ‪‬ﺯﻟﹶﻔﹰﺎ ِﻣ ‪‬ﻦ ﺍﻟﹶﻠ‪‬ﻴ ِﻞ‪.{..‬‬ ‫‪٥٩‬‬


‫ﺇﺫﹰﺍ ﻓﺄﻭﻗﺎﺕ ﺍﻟﺼﻼﺓ ﻓﻬﻤﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ T‬ﻣﻦ ﻛﻼﻡ ﺍﷲ ﻭﺩ ﱠﻝ ﺃﺻﺤﺎﺑﻪ‬ ‫ﻋﻠﻴﻬﺎ ﻭﺻﻼﱠﻫﺎ‪ ،‬ﻭﰲ ﺣﺪﻳﺜﻪ ﺍﻟﺸﺮﻳﻒ ‪» :T‬ﻋﻠﱠﻤﲏ ﺭﰊ ﻓﺄﺣﺴﻦ ﺗﻌﻠﻴﻤﻲ«‪.‬‬ ‫ﻭﻫﺬﻩ ﺳﻨﺔ ﺍﷲ ﻟﻠﺨﻠﹾﻖ ﺃﲨﻌﲔ ﻣﻦ ﻟﺪﻥ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ‪ T‬ﺣﱴ ﺍﻧﺘﻬﺎﺀ‬ ‫ﺍﻟﺪﻭﺭﺍﻥ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻳﺮِﻳ ‪‬ﺪ ﺍﻟﱠﻠ ‪‬ﻪ ِﻟﻴ‪‬ﺒ‪‬ﻴ ‪‬ﻦ ﹶﻟ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳ ‪‬ﻬ ِﺪ‪‬ﻳﻜﹸ ‪‬ﻢ ﺳ‪‬ﻨ ‪‬ﻦ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ِﻣ ‪‬ﻦ‬ ‫ﺏ ‪‬ﻋ ﹶﻠ ‪‬ﻴ ﹸﻜ ‪‬ﻢ ﻭ‪‬ﺍﻟﱠﻠﻪ‪ ‬ﻋﻠِﻴﻢ‪ ‬ﺣﻜِﻴﻢ‪.(١){‬‬ ‫ﹶﻗ ‪‬ﺒِﻠ ﹸﻜ ‪‬ﻢ ‪‬ﻭ‪‬ﻳﺘ‪‬ﻮ ‪‬‬ ‫ﺻ‪‬ﻴﻨ‪‬ﺎ‬ ‫ﻚ ‪‬ﻭﻣ‪‬ﺎ ‪‬ﻭ ‪‬‬ ‫ﻉ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﻣ ‪‬ﻦ ﺍﻟﺪ‪‬ﻳ ِﻦ ﻣ‪‬ﺎ ‪‬ﻭﺻ‪‬ﻰ ِﺑ ِﻪ ﻧ‪‬ﻮﺣﹰﺎ ﻭ‪‬ﺍﱠﻟﺬِﻱ ﹶﺃ ‪‬ﻭ ‪‬ﺣ‪‬ﻴﻨ‪‬ﺎ ِﺇﹶﻟ‪‬ﻴ ‪‬‬ ‫} ‪‬ﺷ ‪‬ﺮ ‪‬‬ ‫)‪(٢‬‬ ‫ِﺑ ِﻪ ِﺇ‪‬ﺑﺮ‪‬ﺍﻫِﻴ ‪‬ﻢ ‪‬ﻭﻣ‪‬ﻮﺳ‪‬ﻰ ‪‬ﻭﻋِﻴﺴ‪‬ﻰ ﹶﺃ ﹾﻥ ﹶﺃﻗِﻴﻤ‪‬ﻮﺍ ﺍﻟﺪ‪‬ﻳ ‪‬ﻦ ‪‬ﻭ ﹶﻻ ‪‬ﺗ‪‬ﺘ ﹶﻔ ‪‬ﺮﻗﹸﻮﺍ ﻓِﻴ ِﻪ‪. {..‬‬ ‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻓﻴﻪ ﺗﺘﺤﻘﱠﻖ ﺳﻌﺎﺩﺓ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻣﺮ‬ ‫ﺍﻟﻌﺼﻮﺭ ﻭﺍﻷﺟﻴﺎﻝ ﻣﻦ ﺑﺪﺍﻳﺔ ﺍﳋﻠﹾﻖ ﻻﻧﺘﻬﺎﺀ ﺍﻟﺪﻭﺭﺍﻥ }‪ ..‬ﹶﻓِﺈﹶﻟﻬ‪‬ﻜﹸ ‪‬ﻢ ِﺇﹶﻟﻪ‪ ‬ﻭ‪‬ﺍ ِﺣﺪ‪‬‬ ‫ﲔ{)‪.(٣‬‬ ‫ﺨِﺒِﺘ ‪‬‬ ‫ﺸ ِﺮ ﺍﹾﻟﻤ‪ ‬‬ ‫ﹶﻓ ﹶﻠﻪ‪ ‬ﹶﺃ ‪‬ﺳ ِﻠﻤ‪‬ﻮﺍ ‪‬ﻭ‪‬ﺑ ‪‬‬ ‫ﻭﻛﻞ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺃﻥ ﺍﷲ ﺃﻣﺮ ﺭﺳﻮﻟﻪ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﲞﻤﺴﲔ ﺻﻼﺓ‪ ،‬ﰒ‬ ‫ﻃﻠﺐ ﺍﻟﺘﺨﻔﻴﻒ ‪ T‬ﺑﻨﺎ ًﺀ ﻋﻠﻰ ﺗﻌﻠﻴﻢ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ T‬ﻟﻪ ﻓﻬﻲ ﺩﺳﻮﺱ‬ ‫ﺇﺳﺮﺍﺋﻴﻠﻴﺔ ﻭﺍﺿﺤﺔ ﻭﻫﻲ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﺼﺺ ﺍﻟﱵ ﺗﻨﺎﰲ ﺣﻜﻤﺔ ﺍﷲ ﻭﻋﻠﻤﻪ‬ ‫ﻭﲣﺎﻟﻒ ﺃﲰﺎﺀﻩ ﺍﳊﺴﲎ ﻓﻼ ﺃﺻﻞ ﳍﺎ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻓﻴﻬﺎ ﺫﺭ‪‬ﺓ ﻣﻦ ﻣﻨﻄﻖ‪ ،‬ﻭﻻ‬ ‫ﻳ‪‬ﻜﻠﱢﻒ ﺍﷲ ﻧﻔﺴﹰﺎ ﺇ ﱠﻻ ﻭﺳﻌﻬﺎ‪ ..‬ﻟﻴﺲ ﺑﻮﺳﻊ ﺃﺣﺪ ﺃﻥ ﻳﺼﻠﱢﻲ ‪ ٥٠‬ﺻﻼﺓ ﺑﺎﻟﻴﻮﻡ‬ ‫ﻭﺍﻟﻠﻴﻠﺔ ﻭﻫﺬﺍ ﻓﻮﻕ ﺍﻟﻄﺎﻗﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺟﻌﻠﻮﺍ ﻓﻴﻬﺎ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ T‬ﺃﻋﻠﻢ ﻣﻦ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺍﻵﻳﺔ )‪.(٢٦‬‬ ‫)‪ (٣‬ﺳﻮﺭﺓ ﺍﳊﺞ ‪ :‬ﺍﻵﻳﺔ )‪.(٣٤‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭﻯ‪ :‬ﺍﻵﻳﺔ )‪.(١٣‬‬ ‫)‪ (٤‬ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‪ :‬ﺍﻵﻳﺔ )‪.(٤١‬‬ ‫‪٦٠‬‬


‫ﺍﻟﺮﺳﻮﻝ ‪ ،T‬ﺑﻞ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺇﺫ ﺃﻧﻪ ﺃﻣﺮ ﺗﻌﺎﱃ ﻋﻠﻰ ﺣ ‪‬ﺪ ﺯﻋﻤﻬﻢ ﻭﺣﻜﻢ‬ ‫ﻣﻊ ﺃﻧﻪ ﺗﻌﺎﱃ }‪ ..‬ﹶﻻ ﻣ‪ ‬ﻌ ﱢﻘ ‪‬‬ ‫ﺐ ِﻟﺤ‪ ‬ﹾﻜ ِﻤ ِﻪ‪ ، (٤){..‬ﻓﺮ ‪‬ﺩ ﺳﻴﺪﻧﺎ ﻣﻮﺳﻰ ‪ T‬ﺣﻜﻢ ﺍﷲ‬ ‫ﺑﺄﺣﺴﻦ ﻣﻨﻪ‪ ،‬ﻓﻬﻞ ﺍﳌﺨﻠﻮﻕ ﺃﻋﻠﻢ ﻣﻦ ﺍﳋﺎﻟﻖ؟‪ .‬ﺣﺎﺷﺎ ﻭﻛﻼ ﻭﺗﻌﺎﱃ ﺍﷲ ﻋﻦ‬ ‫ﻫﺬﺍ ﺍﻟﺰﻋﻢ ﻋﻠ ‪‬ﻮﹰﺍ ﻛﺒﲑﺍﹰ‪ ،‬ﻛﻤﺎ ﺗﺪﻝ ﻋﻠﻰ ﺃﻥ ﺍﷲ ﻻ ﻳﻌﺮﻑ ﺩﻻﻟﺔ ﻋﺒﺎﺩﻩ ﻭﻃﺮﻳﻖ‬ ‫ﺳﻌﺎﺩ‪‬ﻢ ﻓﻬﻮ ﻟﻴﺲ ﺑﻌﻠﻴﻢ ﻭﻻ ﲝﻜﻴﻢ ﻭﻻ ﻳﺮﻳﺪ ﺍﷲ ﺑﺎﻹﻧﺴﺎﻥ ﺍﻟﻴﺴﺮ‪ ،‬ﺑﻞ ﻳﺮﻳﺪ‬ ‫ﻟﻪ ﺍﻟﻌﺴﺮ‪ ..‬ﻭﺣﺎﺷﺎﻩ ﺗﻌﺎﱃ‪ ،‬ﻓﻠﻠﻪ ﺍﻷﲰﺎﺀ ﺍﳊﺴﲎ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﻃﺮﻳﻖ ﺳﻌﺎﺩﺓ‬ ‫ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻛﻞ ﺍﳋﻠﹾﻖ ﲟﺎ ﻓﻴﻬﻢ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﲝﺎﺟﺔ ﻟﻌﻠﻤﻪ ﺗﻌﺎﱃ ﻭﻳﺴﺘﻘﻮﻥ ﻣﻨﻪ‬ ‫ﺍﳊﻜﻤﺔ‪ ..} .‬ﻭﹶﻓ ‪‬ﻮ ‪‬‬ ‫ﻕ ﹸﻛ ﱢﻞ ﺫِﻱ ِﻋ ﹾﻠ ٍﻢ ‪‬ﻋﻠِﻴﻢ‪.(١){‬‬

‫ﻓﺎﻟﺼﻼﺓ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺑﻜﻞ ﺍﻟﻜﺘﺐ ﺍﻟﺴﻤﺎﻭﻳﺔ ﻫﻲ ﺫﺍ‪‬ﺎ ﱂ ﺗﺘﺒﺪﻝ ﻭﱂ‬ ‫ﺗﺘﻐﲑ‪ ،‬ﲬﺲ ﺻﻠﻮﺍﺕ‪ :‬ﳏﻄﺎﺕ ﺗﻘﻮﻳﺔ ﻟﺼﻠﺔ ﺍﻟﻨﻔﺲ ﺑﺮﺑ‪‬ﻬﺎ‪ ..‬ﻛﻠﻤﺎ ﺿﻌﻔﺖ‬ ‫ﻳﻌﻮﺩ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻘﻮ‪‬ﻱ ﻫﺬﻩ ﺍﻟﺼﻠﺔ ﻭﳝﺘ‪‬ﻨﻬﺎ‪ .‬ﻭﺣﱴ ﺃﻥ ﻛﻴﻔﻴﺔ ﺍﻟﺼﻼﺓ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﺃﻳﻀﺎﹰ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﻳﺪﺭﻛﻬﺎ ﺇ ﱠﻻ ﺇﻧﺴﺎﻥ ﻗﺮﻳﺐ ﻣﻦ ﺍﷲ‬ ‫ﻭﺭﺳﻮﻟﻪ ﺣﻖ ﺍﻟﻘﺮﺏ‪.‬‬ ‫ﺨﺮ‪‬ﻭ ﹶﻥ‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ِ ..} :‬ﺇ ﱠﻥ ﺍﱠﻟﺬِﻳ ‪‬ﻦ ﺃﹸﻭﺗ‪‬ﻮﺍ ﺍﹾﻟ ِﻌ ﹾﻠ ‪‬ﻢ ِﻣ ‪‬ﻦ ﹶﻗ‪‬ﺒِﻠ ِﻪ ِﺇﺫﹶﺍ ‪‬ﻳ‪‬ﺘﻠﹶﻰ ‪‬ﻋﹶﻠ‪‬ﻴ ِﻬ ‪‬ﻢ ‪‬ﻳ ِ‬ ‫ﻸ ﹾﺫﻗﹶﺎ ِﻥ ‪‬ﺳﺠ‪‬ﺪﹰﺍ{‪ :‬ﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺠﻮﺩ‪ } .‬ﻭ‪‬ﻳﻘﹸﻮﻟﹸﻮ ﹶﻥ ‪‬ﺳ‪‬ﺒﺤ‪‬ﺎ ﹶﻥ ‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ِﺇ ﹾﻥ ﻛﹶﺎ ﹶﻥ ‪‬ﻭ ‪‬ﻋﺪ‪‬‬ ‫ِﻟ َ‬ ‫ﻸ ﹾﺫﻗﹶﺎ ِﻥ ‪‬ﻳ ‪‬ﺒﻜﹸﻮ ﹶﻥ{‪ :‬ﻭﻣﻦ ﻫﻨﺎ ﺃﺧﺬ‬ ‫ﺨﺮ‪‬ﻭ ﹶﻥ ِﻟ َ‬ ‫‪‬ﺭ‪‬ﺑﻨ‪‬ﺎ ﹶﻟ ‪‬ﻤ ﹾﻔﻌ‪‬ﻮ ﹰﻻ{‪ :‬ﺣﻖ ﻭﺍﻗﻊ‪ } .‬ﻭ‪‬ﻳ ِ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ :‬ﺍﻵﻳﺔ )‪.(٧٦‬‬

‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ :‬ﺍﻵﻳﺔ )‪.(١١١-١٠٧‬‬ ‫‪٦١‬‬


‫ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﱘ ﺍﻟﺴﺠﺪﺗﲔ ﰲ ﺍﻟﺼﻼﺓ‪ } .‬ﻭ‪‬ﻳﺰِﻳ ‪‬ﺪ ‪‬ﻫ ‪‬ﻢ ‪‬ﺧﺸ‪‬ﻮﻋﺎﹰ‪ ،‬ﻗﹸ ِﻞ ﺍ ‪‬ﺩﻋ‪‬ﻮﺍ ﺍﻟﱠﻠ ‪‬ﻪ‬ ‫ﹶﺃ ِﻭ ﺍ ‪‬ﺩﻋ‪‬ﻮﹾﺍ ﺍﻟ ‪‬ﺮ ‪‬ﺣ ‪‬ﻤ ‪‬ﻦ{‪ :‬ﺃﻱ ﺍﺳﻢ ﻛﺎﻥ‪ :‬ﻗﻬ‪‬ﺎﺭ‪ ،‬ﺟﺒ‪‬ﺎﺭ‪ ،‬ﻣﻨﺘﻘﻢ‪ ،‬ﻛﻠﻬﺎ ﺃﲰﺎﺀ‬ ‫ﺴﻨ‪‬ﻰ ‪‬ﻭ ﹶﻻ‬ ‫ﺤ‪‬‬ ‫ﺣﺴﲎ‪ ..‬ﻛﻠﻬﺎ ﺿﻤﻦ ﺍﻟﺮﲪﺔ‪} .‬ﹶﺃ‪‬ﻳﹰﺎ ﻣ‪‬ﺎ ‪‬ﺗ ‪‬ﺪﻋ‪‬ﻮﺍ ﹶﻓﹶﻠﻪ‪ ‬ﺍ َﻷ ‪‬ﺳﻤ‪‬ﺎ ُﺀ ﺍﹾﻟ ‪‬‬ ‫ﺖ ِﺑ ‪‬ﻬﺎ{‪ :‬ﰲ ﺍﻟﻠﻴﻞ‪} .‬ﻭﺍ‪‬ﺑ‪‬ﺘ ِﻎ ‪‬ﺑ ‪‬ﻴ ‪‬ﻦ‬ ‫ﻚ{‪ :‬ﰲ ﺍﻟﻨﻬﺎﺭ‪ } .‬ﻭ ﹶﻻ ‪‬ﺗﺨ‪‬ﺎِﻓ ‪‬‬ ‫ﻼِﺗ ‪‬‬ ‫ﺼﹶ‬ ‫ﺠ ‪‬ﻬ ‪‬ﺮ ِﺑ ‪‬‬ ‫‪‬ﺗ ‪‬‬ ‫ﺤ ‪‬ﻤ ‪‬ﺪ ِﻟﱠﻠ ِﻪ{‪ :‬ﻣﻦ ﻫﻨﺎ ﺃﺧﺬ ‪ T‬ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬ ‫ﹶﺫِﻟ ‪‬‬ ‫ﻚ ‪‬ﺳﺒِﻴﻼﹰ‪ ،‬ﻭﻗﹸ ِﻞ ﺍﹾﻟ ‪‬‬ ‫ﻚ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻟﻪ‪ ‬ﻭِﻟ ‪‬ﻲ‬ ‫ﺨ ﹾﺬ ‪‬ﻭﻟﹶﺪﹰﺍ ‪‬ﻭﹶﻟ ‪‬ﻢ ‪‬ﻳ ﹸﻜ ‪‬ﻦ ﹶﻟﻪ‪ ‬ﺷﺮِﻳﻚ‪ ‬ﻓِﻲ ﺍﹾﻟ ‪‬ﻤ ﹾﻠ ِ‬ ‫}ﺍﱠﻟﺬِﻱ ﹶﻟ ‪‬ﻢ ‪‬ﻳ‪‬ﺘ ِ‬ ‫)‪(٢‬‬ ‫ِﻣ ‪‬ﻦ ﺍﻟ ﱡﺬ ﱢﻝ ‪‬ﻭ ﹶﻛ‪‬ﺒ ‪‬ﺮﻩ‪ ‬ﺗ ﹾﻜﺒِﲑﹰﺍ{ ‪ :‬ﺗﻜﺒﲑﺍﺕ ﺍﻻﻧﺘﻘﺎﻝ ﰲ ﺍﻟﺼﻼﺓ‪.‬‬

‫‪٦٢‬‬


Prayer | الصلاة  

(Communication with Al’lah)—The Second of High Grades of At-Taqwa (Seeing by Al’lah’s Light) الصلاة بالله، ثاني المدارس العليا للتقوى

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