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لذة المناجاة في الصلاة
- 2. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ٥
ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﷲ ﺑﺴﻢ
ﻣﻘﺪﻣﺔ
ﺷـﺮﻭﺭ ﻣـﻦ ﺑﺎﷲ ﻭﻧﻌﻮﺫ ﻭﻧﺴﺘﻐﻔﺮﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﳓﻤﺪﻩ ﷲ ﺍﳊﻤﺪ
ﻳﻀـﻠﻞ ﻭﻣﻦ ﻟﻪ ﻣﻀﻞ ﻓﻼ ﺍﷲ ﻳﻬﺪﻩ ﻣﻦ ﺃﻋﻤﺎﻟﻨﺎ ﺳﻴﺌﺎﺕ ﻭﻣﻦ ﺃﻧﻔﺴﻨﺎ
ﺇﱃ ﺍﷲ ﺭﺳﻮﻝ ﺍﷲ ﻋﺒﺪ ﺑﻦ ﳏﻤﺪ ﻋﻠﻰ ﻭﺍﻟﺴﻼﻡ ﻭﺍﻟﺼﻼﺓ ﻟﻪ ﻫﺎﺩﻱ ﻓﻼ
ﻬﻧﺠﻪ ﻋﻠﻰ ﻭﺳﺎﺭ ﺗﺒﻌﻪ ﻭﻣﻦ ﻭﺃﺻﺤﺎﺑﻪ ﺁﻟﻪ ﻭﻋﻠﻰ ﻛﺎﻓﺔ ﺍﻟﻨﺎﺱﻳﻮﻡ ﺇﱃ
ﺍﻟﺪﻳﻦ.
ﺑﻌﺪ ﺃﻣﺎ:
ﻗﺎﻝ ﻓﺤﲔﺍﻟﺸﺮﻳﻒ ﺣﺪﻳﺜﻪ ﰲ:»ﺭﺃﻳﺘﻤـﻮﱐ ﻛﻤـﺎ ﺻﻠﻮﺍ
ﺃﺻﻠﻲ«ﹰﺎﻭﺑﺎﻃﻨـ ﹰﺍﻇﺎﻫﺮ ﺍﻟﺼﻼﺓ ﺃﺩﺍﺀ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻳﻌﲏ ﻛﺎﻥ
ﻫـﻲ ﺑـﻞ ﻓﻘﻂ؛ ﹰﻼﺷﻜ ﺻﻼﺗﻪ ﳑﺎﺛﻠﺔ ﺇﱃ ﻫﻨﺎ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺪﻋﻮﺓ ﻓﻠﻴﺴﺖ
ـ ﺭﺑﻨـﺎ ﻳﺮﺿﻲ ﺍﻟﺬﻱ ﺍﻟﻮﺟﻪ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩﺓ ﻫﺬﻩ ﺇﻗﺎﻣﺔ ﻟﺘﺤﻘﻴﻖ ﺩﻋﻮﺓ
ﺳﺒﺤﺎﻧﻪﻭﺳـﻜﻨﺎﻬﺗﺎ ﺣﺮﻛﺎﻬﺗﺎ ﻑ ﺳﻨﺘﻪ ﺑﺘﻄﺒﻴﻖ ﻇﺎﻫﺮﻫﺎ ﰲ ـ ﻭﺗﻌﺎﱃ
ﺃﺫﻛﺎﺭﻫـﺎ ﻭﻣﻌـﺎﱐ ﻭﻣﻐﺎﺯﻳﻬﺎ ﻣﻘﺎﺻﺪﻫﺎ ﺗﻔﻬﻢ ﻭﰲ ﻭﺃﻓﻌﺎﳍﺎ ﻭﺃﻗﻮﺍﳍﺎ
ﻟـﺬﻬﺗﺎ ﺍﳌﺼـﻠﻲ ﺍﻟﻌﺒﺪ ﻭﻳﺘﺬﻭﻕ ﻫﺪﻓﻬﺎ ﺍﻟﺼﻼﺓ ﲢﻘﻖ ﻭﻫﻨﺎ ،ﻭﻗﺮﺍﺀﺍﻬﺗﺎ
ﺍﳌـﺎﺩﺓ ﻫﺬﻩ ﲨﻊ ﻋﻠﻰ ﺣﺮﺻﺖ ﻓﻘﺪ ﻭﻟﺬﺍ ،ﹰﺎﻭﺩﻧﻴﻮﻳ ﹰﺎﺩﻳﻨﻴ ﲦﺎﺭﻫﺎ ﻭﳚﲏ
ﻋﻦ ﺍﻟﻌﻠﻤﻴﺔﻭﺭﻛﺰﺕ ﺍﻟﺼﻼﺓﻭﻗﺮﺍﺀﺍﻬﺗﺎ ﺃﺫﻛﺎﺭﻫﺎ ﻣﻌﺎﱐ ﺟﻼﺀ ﻋﻠﻰ ﻓﻴﻬﺎ
ﻫـﺬﻩ ﻳﺘﻔﻬﻢ ﺣﲔ ﺍﳌﺼﻠﻲ ﻷﻥ ﻭﺫﻟﻚ ،ﻓﻴﻬﺎ ﺍﻟﺴﻠﻒ ﻭﺣﺎﻝ ﻭﺁﺛﺎﺭﻫﺎ
ﺭﺑـﻪ ﺃﻣـﺎﻡ ﻭﻗﻮﻓﻪ ﻭﺭﺍﺀ ﻣﻦ ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻠﺬﺓ ﻳﺪﺭﻙ ﻭﺍﳌﻘﺎﺻﺪ ﺍﳌﻌﺎﱐ
ﺳـﻠﻮﻛﻪ ﰲ ﻭﺁﺛﺎﺭﻫﺎ ﲦﺎﺭﻫﺎ ﻭﳚﲏ ،ﺍﻟﺼﻼﺓ ﻫﺬﻩ ﰲ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ
ﻭﺛﻮﺍ ﺃﺟﺮﻫﺎ ﺍﷲ ﻋﻨﺪ ﻭﻳﺪﺧﺮ ،ﻭﻋﻼﻗﺎﺗﻪ ﻭﻋﺎﺩﺍﺗﻪﻭﻗـﺪ ،ﻳﻠﻘﺎﻩ ﻳﻮﻡ ﻬﺑﺎ
- 3. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ٦
ﻧﻘﺼﺎﻥ ﻏﲑ ﻣﻦ ﺗﺎﻣﺔ ﺻﺤﻴﻔﺘﻪ ﰲ ﺳﺠﻠﺖ.
ﻓﻴﻬـﺎ ﻋﻤﺎ ﺃﺳﺘﻐﻔﺮﻩ ﻛﻤﺎ ،ﻓﻴﻬﺎ ﻳﺒﺎﺭﻙ ﻭﺃﻥ ﻬﺑﺎ ﻳﻨﻔﻊ ﺃﻥ ﺍﷲ ﺃﺳﺄﻝ
ﻭﺍﻟﺘﻮﻓﻴﻖ ﺍﻟﺴﺪﺍﺩ ﻟﻠﺠﻤﻴﻊ ﺍﷲ ﻭﺃﺳﺄﻝ ﺧﻠﻞ ﺃﻭ ﻧﻘﺺ ﻣﻦ.
ﺃﲨﻌﲔ ﻭﺻﺤﺒﻪ ﺁﻟﻪ ﻭﻋﻠﻰ ﳏﻤﺪ ﻧﺒﻴﻨﺎ ﻋﻠﻰ ﻭﺳﻠﻢ ﺍﷲ ﻭﺻﻠﻰ.
ﺍﻟﺴﻌﻴﺪ ﳏﻤﺪ ﺑﻨﺖ ﻧﻮﺭﺓ
- 4. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ٧
ﺍﻟ ﰲ ﺍﻟﺼﻼﺓ ﺃﳘﻴﺔﺪﻳﻦ
ﺳـﺒﺤﺎﻧﻪ ﻗﺎﻝ ،ﺍﻟﺼﻼﺓ ﺍﳌﺴﻠﻢ ﺇﳝﺎﻥ ﺗﺰﻳﺪ ﺍﻟﱵ ﺍﻷﻣﻮﺭ ﺃﺷﺪ ﻣﻦ:
ْﻢﹸﻜَﻧَﺎﳝﹺﺇ َﻊِﻴﻀُﻴِﻟ ُﻪﱠﻠﺍﻟ ﹶﻥﹶﺎﻛ َﺎﻣَﻭ]ﺍﻟﺒﻘﺮﺓ:١٤٣[ﻳﻌﲏ:ﺇﱃ ﺻﻼﺗﻜﻢ
،ﻭﻗـﻮﻝ ،ﻧﻴـﺔ ﻋﻠـﻰ ﻻﺷﺘﻤﺎﳍﺎ ﹰﺎﺇﳝﺎﻧ ﺍﻟﺼﻼﺓ ﻓﺴﻤﻰ ،ﺍﳌﻘﺪﺱ ﺑﻴﺖ
ﻭﻋﻤﻞ)١(
.
ﺑﺎﻟﺼﻼﺓ ﺍﻟﻌﻨﺎﻳﺔ:
ﺍﳌﺴﻠﻢ ﻭﺍﺟﺒﺎﺕ ﺃﻫﻢ ﻣﻦ ﺑﺎﻟﺼﻼﺓ ﺍﻟﻌﻨﺎﻳﺔ،ﺑـﺄﻣﻮﺭ ﺫﻟﻚ ﻭﻳﻜﻮﻥ
ﻣﻨﻬﺎ)٢(
:ﺍﻟﻨﱯ ﻟﺼﻼﺓ ﻣﻮﺍﻓﻘﺔ ﺗﻜﻮﻥ ﺃﻥﺍﻟﻌﺒﺪ ﺃﻥ ﺇﺫ ﺍﻹﻣﻜﺎﻥ ﻗﺪﺭ
ﺑﺄﻧﻪ ﻳﺸﻌﺮ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﺍﻷﺭﻛﺎﻥ ﺍﳍﻴﺌﺎﺕ ﻭﻳﺆﺩﻱ ﻳﺼﻠﻲ ﻭﻫﻮ ﺍﳌﺴﻠﻢ
ﺍﻟﻨﱯ ﻫﺪﻱ ﻋﻠﻰ ﻳﺴﲑﺍﻟﻨﱯ ﺍﻟﺘﺰﻣﻪ ﻣﺎ ﻓﻴﻠﺘﺰﻡﺗﺮﻛـﻪ ﻣﺎ ﻭﻳﺘﺮﻙ
ﺍﻟﻨﱯ ﻋﻦ ﺛﺒﺖ ﻣﺎ ﹰﺎﺃﺣﻴﺎﻧ ﻭﻳﻔﻌﻞﺗـﺮﺍﻩ ﰒ ،ﹰﺎﺃﺣﻴﺎﻧ ﻓﻌﻠﻪ ﺃﻧﻪﻳﻨـﻮﻉ
ﻋﻨﻪ ﺫﻟﻚ ﻟﻮﺭﻭﺩ ﺍﻷﺫﻛﺎﺭ ﺑﻌﺾﺍﳊﻮﻳﺮﺙ ﺑﻦ ﻣﺎﻟﻚ ﺣﺪﻳﺚ ﻭﰲ ،
ﺍﻟﻨﱯ ﻋﻦ ـ ﺍﷲ ﺭﺿﻲ ـﻗﺎﻝ ﺃﻧﻪ:»ﺭﺃﻳﺘﻤـﻮﱐ ﻛﻤـﺎ ﺻـﻠﻮﺍ
ﺃﺻﻠﻲ«)٣(
.
ﻗﺎﻝ ـ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ـ ﻳﺎﺳﺮ ﺑﻦ ﻋﻤﺎﺭ ﻭﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ
:»،ﺗﺴﻌﻬﺎ ،ﺻﻼﺗﻪ ﻋﺸﺮ ﺇﻻ ﻟﻪ ﻛﺘﺐ ﻭﻣﺎ ﻟﻴﻨﺼﺮﻑ ﺍﻟﺮﺟﻞ ﺇﻥ
،ﲬﺴﻬﺎ ،ﺳﺪﺳﻬﺎ ،ﺳﺒﻌﻬﺎ ،ﲦﻨﻬﺎﻧﺼﻔﻬﺎ ،ﺛﻠﺜﻬﺎ ،ﺭﺑﻌﻬﺎ«)٤(
.
(١)ﺍﻹﳝﺎﻥ ﻣﻦ ﺍﻟﺼﻼﺓ ﺑﺎﺏ ﰲ ﺍﻟﺒﺎﺭﻱ ﻭﻓﺘﺢ ،ﺍﳉﻼﻟﲔ ﺗﻔﺴﲑ.
(٢)ﺍﻟﻌﻮﺍﻳﺸﺔ ﺣﺴﲔ:ﺻﻔﺤﺔ ﺍﻟﺼﻼﺓ)٧(ﺑﻌﺪﻫﺎ ﻭﻣﺎ.
(٣)ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
(٤)ﺑﺎﻟﺮﻗﻢ ﺩﺍﻭﺩ ﺃﰊ ﺻﺤﻴﺢ)٧١٤.(
- 5. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ٨
ﻓﻴﻬﺎ ﺍﳋﺸﻮﻉ ﻣﺮﺍﻋﺎﺓ:
ﺗﻌﺎﱃ ﻟﻘﻮﻟﻪ ﺗﻄﺒﻴﻖ ﻭﻫﻮ:ﹶﻥُﻮﻨِﻣْﺆُﻤﹾﻟﺍ َﺢﹶﻠﹾﻓﹶﺃ ْﺪﹶﻗ*ِﻲﻓ ْﻢُﻫ َﻦِﻳﺬﱠﻟﺍ
ﹶﻥُﻮﻌِﺷَﺎﺧ ْﻢﹺﻬِﺗﹶﺎﻠَﺻ]ﺍﳌﺆﻣﻨﻮﻥ.[
ﻗﺎﻝ ـ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ـ ﻋﻤﺎﺭ ﺑﻦ ﻋﻘﺒﺔ ﻭﻋﻦ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ
:»،ﺭﻛﻌﺘﲔ ﻭﻳﺼﻠﻲ ،ﺍﻟﻮﺿﻮﺀ ﻓﻴﺤﺴﻦ ،ﻳﺘﻮﺿﺄ ﺃﺣﺪ ﻣﻦ ﻣﺎﻳﻘﺒﻞ
ﺍﳉﻨﺔ ﻟﻪ ﻭﺟﺒﺖ ﺇﻻ ﻋﻠﻴﻬﻤﺎ ﻭﻭﺟﻬﻪ ﺑﻘﻠﺒﻪ«)١(
.
ﺭﺃﻯ ﺃﻧﻪ ـ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ـ ﻋﻔﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﻣﻮﱃ ﲪﺮﺍﻥ ﻭﻋﻦ
ﻳﺪﻳﻪ ﻋﻠﻰ ﻓﺄﻓﺮﻍ ﺑﻮﺿﻮﺀ ﺩﻋﺎ ـ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ـ ﻋﻔﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ
ﰒ ،ﺍﻟﻮﺿـﻮﺀ ﰲ ﳝﻴﻨـﻪ ﺃﺩﺧـﻞ ﰒ ،ﻣﺮﺍﺕ ﺛﻼﺙ ﻓﻐﺴﻠﻬﻤﺎ ﺇﻧﺎﺋﻪ ﻣﻦ
ﻭ ﹰﺎﺛﻼﺛ ﻭﺟﻬﻪ ﻏﺴﻞ ﰒ ﻭﺍﺳﺘﻨﺜﺮ ﻭﺍﺳﺘﻨﺸﻖ ﲤﻀﻤﺾﺍﳌﺮﻓﻘﲔ ﺇﱃ ﻳﺪﻳﻪ
ﻗﺎﻝ ﰒ ،ﹰﺎﺛﻼﺛ ﺭﺟﻠﻴﻪ ﻏﺴﻞ ﰒ ،ﺑﺮﺃﺳﻪ ﻣﺴﺢ ﰒ ﹰﺎﺛﻼﺛ:ﺭﺳـﻮﻝ ﺭﺃﻳﺖ
ﺍﷲﻗﺎﻝ ﰒ ،ﻫﺬﺍ ﻭﺿﻮﺋﻲ ﳓﻮ ﻳﺘﻮﺿﺄ:»ﻭﺿـﻮﺋﻲ ﳓﻮ ﺗﻮﺿﺄ ﻣﻦ
ﺗﻘﺪﻡ ﻣﺎ ﻟﻪ ﺍﷲ ﻏﻔﺮ ،ﻧﻔﺴﻪ ﻓﻴﻬﻤﺎ ﳛﺪﺙ ﻻ ﺭﻛﻌﺘﲔ ﺻﻠﻰ ﰒ ،ﻫﺬﺍ
ﺫﻧﺒﻪ ﻣﻦ«)٢(
.
ﻣﻨﻬﺎ ﺑﺄﻣﻮﺭ ﺍﳋﺸﻮﻉ ﻭﻳﻜﻮﻥ:
١-ﻭﺇﻧﻚ ﺍﷲ ﻋﻈﻤﺔ ﺍﺳﺘﺤﻀﺎﺭﻳﺪﻳﻪ ﺑﲔ ﺗﻘﻒ:ْﻦَـﻣ ﱠـﺎﻣﹶﺃَﻭ
َﻯﻮَـﻬﹾﻟﺍ ﹺﻦَﻋ َﺲﹾﻔﱠﻨﺍﻟ َﻰﻬَﻧَﻭ ِﻪﱢﺑَﺭ َﻡﹶﺎﻘَﻣ َﻑَﺎﺧ*َﻲِـﻫ ﹶﺔﱠـﻨَﺠﹾﻟﺍ ﱠﻥﹺﺈﹶـﻓ
َﻯﻭﹾﺄَﻤﹾﻟﺍ]ﺍﻟﻨﺎﺯﻋﺎﺕ[ﺃﺳـﺒﺎﺏ ﺃﻋﻈـﻢ ﻣـﻦ ﺍﷲ ﻋﻈﻤﺔ ﻓﺎﺳﺘﺸﻌﺎﺭ
ﻭﳉﻮﻓـﻪ ﻳﺼﻠﻲ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻛﺎﻥ ﻟﻘﺪ ،ﺍﻟﺼﻼﺓ ﰲ ﺍﳋﺸﻮﻉ
(١)ﺍﻟﺼﻼﺓ ﻛﺘﺎﺏ ،ﺩﺍﻭﺩ ﺃﰊ ﺳﻨﻦ.
(٢)ﻭﻣﺴﻠﻢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
- 6. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ٩
ﻭﺗﻌ ﷲ ﹰﻻﺇﺟﻼ ﺍﳌﺮﺟﻞ ﻛﺄﺯﻳﺰ ﺃﺯﻳﺰﹰﺍﻭﺍﺳﺘﺸـﻌﺎﺭ ﺳـﺒﺤﺎﻧﻪ ﻟـﻪ ﹰﺎﻈﻴﻤ
ﻗﺎﻝ ـ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ـ ﺍﻟﺸﺨﲑ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻋﻦ ،ﻟﻌﻈﻤﺘﻪ" :ﺭﺃﻳﺖ
ﺍﷲ ﺭﺳﻮﻝﻣـﻦ ﺍﳌﺮﺟـﻞ ﻛـﺄﺯﻳﺰ ﺃﺯﻳﺰ ﺻﺪﺭﻩ ﻭﰲ ،ﺑﻨﺎ ﻳﺼﻠﻲ
ﺍﻟﺒﻜﺎﺀ")١(
.
٢-ﺍﳌﻮﺕ ﺫﻛﺮ:ﻭﺑـﻪ ،ﺍﻟﻨﻔـﻮﺱ ﰲ ﺭﻫﺒﺔ ﻟﻠﻤﻮﺕ ﺃﻥ ﻭﺫﻟﻚ
ﺍﳌﻔﺮ ﻓﺄﻳﻦ ،ﹰﺎﲣﻮﻳﻔ ﻭﺃﻛﺜﺮ ﺭﻫﺒﺔ ﺃﺷﺪ ﺑﻌﺪﻩ ﻭﻣﺎ ،ﺍﻷﻋﻤﺎﻝ ﺧﻮﺍﺗﻴﻢﻣﻦ
ﻻ ﺇﻧﻨـﺎ ﰒ ﺍﻟﻘﱪ؟ ﰲ ﻧﺴﺄﻝ ﺣﲔ ﺟﻮﺍﺑﻨﺎ ﺳﻴﻜﻮﻥ ﻭﻣﺎﺫﺍ ﺍﻟﻘﱪ؟ ﺿﻐﻄﺔ
ﻧﺎﺭ ﺇﱃ ﺃﻡ ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻋﺮﺿﻬﺎ ﺟﻨﺔ ﺃﺇﱃ ﻣﺼﲑﻧﺎ ﺃﻳﻦ ﻧﻌﺮﻑ
ﻭﺍﳊﺠﺎﺭﺓ؟ ﺍﻟﻨﺎﺱ ﻭﻗﻮﺩﻫﺎ
ﻓﻴﺼـﻠﻲ ،ﺑﻌﺪﻩ ﻭﻣﺎ ﺍﳌﻮﺕ ﰲ ﹰﺍﺻﻮﺭ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺘﻌﺮﺽ ﻭﻫﻜﺬﺍ
،ﺍﻟﺼـﻼﺓ ﻓﻴﺤﺴـﻦ ،ﻏﲑﻫـﺎ ﺻﻼﺓ ﻳﺼﻠﻲ ﺃﻧﻪ ﻳﻈﻦ ﻻ ﺭﺟﻞ ﺻﻼﺓ
ﺍ ﻭﻳﺼﺪﻕﺍﻟﺼـﻼﺓ ﺇﱃ ﻳﺄﰐ ﻭﺑﺬﻟﻚ ،ﺍﻷﻣﻮﺍﺕ ﺑﲔ ﻧﻔﺴﻪ ﻭﻳﻌﺪ ،ﻟﺘﻮﺑﺔ
ﹰﺎﺑﺎﻛﻴ ﹰﺎﺧﺎﺷﻌ ﻓﻴﺆﺩﻳﻬﺎ.
ﻓﻼﺑﺪ ﺍﻟﺼﻼﺓ ﺃﻣﺮ ﻟﻴﺴﺘﻘﻴﻢ ـ ﺗﻌﺎﱃ ـ ﺍﷲ ﻣﺮﺍﻗﺒﺔ ﻣﻦ ﻻﺑﺪ ﺇﺫﻥ
ﻛﻠﻤﺎﺗـﻪ ﺃﻥ ﺍﻟﺸـﺨﺺ ﻋﻠﻢ ﻟﻮ ﻭﻣﺎﺫﺍ ،ﻇﻬﻮﺭﻧﺎ ﻭﺭﺍﺀ ﺍﻟﺪﻧﻴﺎ ﻧﻀﻊ ﺃﻥ
ﻭﻛﻴـﻒ ﺳـﻴﻘﻮﻝ؟ ﻣـﺎﺫﺍ ﳏﺎﻟﺔ ﻻ ﺍﻟﺴﻠﻄﺎﻥ ﺑﻠﻐﺖ ﻭﺃﻬﻧﺎ ﻣﺴﻤﻮﻋﺔ
ﲡ ﺃﻻ ﺳﻴﺘﻜﻠﻢ؟ﺃﻣﺎﻡ ﺳﻴﻤﺜﻞ ﲟﻦ ﻓﻜﻴﻒ ﻭﺍﻟﻜﻠﻤﺎﺕ؟ ﺍﳊﺮﻭﻑ ﻳﺰﻥ ﺪﻩ
ﺧﺎﻓﻴﺔ؟ ﻋﻠﻴﻪ ﲣﻔﻰ ﻻ ﺍﻟﺬﻱ ﺍﻟﻌﻠﻴﻢ ﺍﻟﺒﺼﲑ ﺍﻟﺴﻤﻴﻊ)٢(
.
٣-ﺑﺎﻟﺼﻼﺓ ﺗﺘﻌﻠﻖ ﺍﻟﱵ ﺍﻟﻜﻠﻤﺎﺕ ﻣﻌﺎﱐ ﺗﺪﺑﺮ:ﻋﻨـﺪ ﻓﻴﺴﺘﺤﻀﺮ
(١)ﺍﻟﺮﻗ ﻛﺘﺎﺏ ﺣﺒﺎﻥ ﺍﺑﻦ ﺻﺤﻴﺢﺎﺋﻖ.
(٢)ﺍﻟﻌﻮﺍﻳﺸﺔ:ﺻﻔﺤﺔ ﺍﻟﺼﻼﺓ)١١.(
- 7. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ١٠
ـ ﺗﻌـﺎﱃ ـ ﺍﷲ ﺗﻌﻈﻴﻢ ﻣﻦ ﺗﺸﻤﻠﻪ ﻭﻣﺎ ﺍﻟﻜﻠﻤﺎﺕ ﻫﺬﻩ ﻣﻌﲎ ﺍﻟﺘﻜﺒﲑ
ﻳﺘﺄ ﻭﻫﻜﺬﺍ ،ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﺪﻟﻮﻝ ﰲ ﻳﺘﻔﻜﺮ ﻳﺴﺘﻌﻴﺬ ﻭﻋﻨﺪﻣﺎﻣﻌـﲎ ﻣـﻞ
ﺍﻟﻨﱯ ﻋﻠﻰ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺘﺴﺒﻴﺢ ﺍﻟﺒﺴﻤﻠﺔﺍﻻﻃـﻼﻉ ﻣـﻦ ﻻﺑﺪ ﻭﻟﺬﺍ
ﻣـﺎ ﺍﻹﻧﺴﺎﻥ ﻟﻴﻌﻘﻞ ﺍﻟﺒﺎﺏ ﻫﺬﺍ ﰲ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺃﻗﻮﺍﻝ ﺍﻟﺘﻔﺴﲑ ﻛﺘﺐ ﻋﻠﻰ
ﻳﻘﻮﻝ.
٤-ﻭﺍﻵﺛﺎﻡ ﻭﺍﳌﻌﺎﺻﻲ ﺍﻟﺬﻧﻮﺏ ﺗﺮﻙ:ﺗﻌﺎﱃ ﻟﻘﻮﻟﻪ:ﹶـﺎﻟ َﻪﱠﻠﺍﻟ ﱠﻥﹺﺇ
ْﻢﹺﻬِﺴﹸﻔْﻧﹶﺄﹺﺑ َﺎﻣ ُﻭﺍﺮﱢﻴَﻐُﻳ ﱠﻰﺘَﺣ ﹴﻡْﻮﹶﻘﹺﺑ َﺎﻣ ُﺮﱢﻴَﻐُﻳ]ﺍﻟﺮﻋﺪ:١١[ﻭﺍﳌﻌﺎﺻـﻲ ،
ﺍﻟﺼﻼﺓ ﰲ ﺍﳋﺸﻮﻉ ﺃﻣﺎﻡ ﻳﻘﻒ ﻣﻨﻴﻊ ﺳﺪ.
٥-ﺍﳌﻨﺎﺳﺐ ﺍﻟﻌﻤﻞ ﺍﺧﺘﻴﺎﺭ:ـ ﺍﷲ ﻷﻥ ﺣﻠـﻪ ﺣﻴﺚ ﻣﻦ ﻭﺫﻟﻚ
ﳏﺮﻭﻡ ،ﺍﻟﺪﻋﻮﺓ ﻣﺮﺩﻭﺩ ﺍﳊﺮﺍﻡ ﺍﳌﺎﻝ ﻭﺁﻛﻞ ،ﹰﺎﻃﻴﺒ ﺇﻻ ﻳﻘﺒﻞ ﻻ ـ ﺗﻌﺎﱃ
ﺍﳋﺸﻮﻉ.
ﻟﻠﻤﻌﺎﺻﻲ ﻭﺗﻜﻔﲑﻫﺎ ﺍﻟﺼﻼﺓ ﻓﻀﻞ
ﺍﻟﻨﱯ ﺃﻥ ـ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ـ ﺫﺭ ﺃﰊ ﻋﻦﺯ ﺧﺮﺝﺍﻟﺸﺘﺎﺀ ﻣﻦ
ﻗﺎﻝ ﺷﺠﺮﺓ ﻣﻦ ﺑﻐﺼﻨﲔ ﻓﺄﺧﺬ ،ﻳﺘﻬﺎﻓﺖ ﻭﺍﻟﻮﺭﻕ:ﺍﻟﻮﺭﻕ ﺫﻟﻚ ﻓﺠﻌﻞ
ﻓﻘﺎﻝ ،ﻳﺘﻬﺎﻓﺖ:»ﺫﺭ ﺃﺑﺎ ﻳﺎ«ﻗﻠﺖ:ﻗـﺎﻝ ،ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ ﻟﺒﻴﻚ:»ﺇﻥ
،ﺫﻧﻮﺑﻪ ﻋﻨﻪ ﻓﺘﻬﺎﻓﺖ ﺍﷲ ﻭﺟﻪ ﻬﺑﺎ ﻳﺮﻳﺪ ﺍﻟﺼﻼﺓ ﻟﻴﺼﻠﻲ ﺍﳌﺴﻠﻢ ﺍﻟﻌﺒﺪ
ﺍﻟﺸﺠﺮﺓ ﻫﺬﻩ ﻋﻦ ﺍﻟﻮﺭﻕ ﻫﺬﺍ ﻳﺘﻬﺎﻓﺖ ﻛﻤﺎ«)١(
.
ﻗﺎﻝ ﻛﻌﺐ ﺑﻦ ﺭﺑﻴﻌﺔ ﻭﻋﻦ:ﺃﺑﻴﺖ ﻛﻨﺖﺻﻠﻰ ـ ﺍﷲ ﺭﺳﻮﻝ ﻣﻊ
ﱄ ﻓﻘﺎﻝ ،ﻭﺣﺎﺟﺘﻪ ﺑﻮﺿﻮﺋﻪ ﻓﺄﺗﻴﺘﻪ ـ ﻭﺳﻠﻢ ﻭﺁﻟﻪ ﻋﻠﻴﻪ ﺍﷲ:»ﺳﻞ«،
(١)ﺑﺮﻗﻢ ﺃﲪﺪ ﺍﻹﻣﺎﻡ ﻣﺴﻨﺪ)٢١٠٤٦.(
- 8. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ١١
ﻓﻘﻠﺖ:ﻗﺎﻝ ،ﺍﳉﻨﺔ ﰲ ﻣﺮﺍﻓﻘﺘﻚ ﺃﺳﺄﻟﻚ:»ﺫﻟﻚ؟ ﻏﲑ ﺃﻭ«ﻗﻠﺖ:ﻫﻮ
ﻗﺎﻝ ،ﺫﺍﻙ:»ﺍﻟﺴﺠﻮﺩ ﺑﻜﺜﺮﺓ ﻧﻔﺴﻚ ﻋﻠﻰ ﻓﺄﻋﲏ«)١(
.
ﺍﻟﻨﻔﺲ ﻭﺗﺮﺑﻴﺔ ﺍﻟﺬﻧﻮﺏ ﺗﺮﻙ ﰲ ﻭﺃﺛﺮﻫﺎ ﺍﻟﺼﻼﺓ:
ـ ﺳﺒﺤﺎﻧﻪ ـ ﺍﷲ ﻗﺎﻝ:ﹶﻠﱠﺼﺍﻟ ﱠﻥﹺﺇِﺀَـﺎﺸْﺤﹶﻔﹾﻟﺍ ﹺﻦَـﻋ َﻰﻬْﻨَﺗ ﹶﺓﺎ
ﹺﺮﹶﻜْﻨُﻤﹾﻟَﺍﻭ]ﺍﻟﻌﻨﻜﺒﻮﺕ:٤٥.[
ﺍﻟﺼﺤﻴﺤﺔ ﺍﳋﺎﺷﻌﺔ ﺍﻟﺼﻼﺓ ﺃﻥ ﺍﻵﻳﺔ ﻫﺬﻩ ﰲ ـ ﺗﻌﺎﱃ ـ ﺍﷲ ﻳﺒﲔ
ﺍﳋـﲑ ﺇﱃ ﻭﺗﻘـﻮﺩﻩ ﻭﺍﳌﻨﻜـﺮ ﺍﻟﻔﺤﺸﺎﺀ ﻋﻦ ﺻﺎﺣﺒﻬﺎ ﺗﻨﻬﻰ ﺃﻥ ﻻﺑﺪ
ﻭﺃﺣﺎﺳـﻨﻬﻢ ﺍﻟﻨﺎﺱ ﺃﻓﺎﺿﻞ ﻫﻢ ﺍﳌﺴﺎﺟﺪ ﺃﻫﻞ ﺗﺮﻯ ﻟﺬﻟﻚ ،ﻭﺍﳌﻌﺮﻭﻑ
ﻣﻦ ﻬﺑﻢ ﻛﺎﻥ ﻭﻣﺎ ،ﹰﺎﺃﺧﻼﻗﺃﺿـﻌﺎﻑ ﺳﻮﺍﻫﻢ ﻓﻌﻨﺪ ﻋﻴﻮﺏ ﺃﻭ ﺫﻧﻮﺏ
ﻋﻨﺪﻫﻢ ﻣﺎ ﺃﺿﻌﺎﻑ.
ﻣـﻦ ﻓﻼﺑـﺪ ﻭﺍﳌﻨﻜﺮ ﺍﻟﻔﺤﺸﺎﺀ ﻋﻦ ﺗﻨﻬﺎﻧﺎ ﺍﻟﺼﻼﺓ ﺗﻜﻦ ﱂ ﻭﺇﻥ
ﻣﻦ ﻣﻔﺮ ﻭﻻ ،ﺍﻟﺼﻼﺓ ﺇﺻﻼﺡ ﻣﻦ ﻻﺑﺪ ،ﻭﺇﺻﻼﺣﻬﺎ ﺍﻟﻌﻠﺔ ﰲ ﺍﻹﻣﻌﺎﻥ
ﺃﻧﻨـﺎ ﻭﻛﻤـﺎ ،ﺍﻟﻌﻼﺝ ﰲ ﻭﻟﻨﺠﺪ ﺍﻷﺳﺒﺎﺏ ﰲ ﻓﻠﻨﻨﻈﺮ ،ﻓﻴﻬﺎ ﺍﳋﺸﻮﻉ
ﺃ ﺍﻟﻨﻔﻮﺱ ﻓﻌﻼﺝ ﺃﻣﺮﺍﺿﻬﺎ ﻣﻦ ﺍﻷﺑﺪﺍﻥ ﻧﻌﺎﰿﳑـﺎ ﻭﻫﺬﺍ ،ﻭﺃﻭﱃ ﺣﺮﻯ
ﺍﻟﻨﱯ ﻗﻮﻝ ﻓﻪ ﻋﻠﻰ ﻳﻌﻴﻨﻨﺎ:»ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺍﻟﻌﺒﺪ ﺑﻪ ﳛﺎﺳﺐ ﻣﺎ ﺃﻭﻝ
ﺳﺎﺋﺮ ﻓﺴﺪ ﻓﺴﺪﺕ ﻭﺇﻥ ،ﻋﻤﻠﻪ ﺳﺎﺋﺮ ﺻﻠﺢ ﺻﻠﺤﺖ ﻓﺈﻥ ،ﺍﻟﺼﻼﺓ
ﻋﻤﻠﻪ«.
ﻣﻦ ﺍﻟﺮﺃﺱ ﻣﻨﺰﻟﺔ ﻓﻬﻲ ﺍﻷﻋﻤﺎﻝ ﺳﺎﺋﺮ ﺻﻼﺡ ﺍﻟﺼﻼﺓ ﺻﻼﺡ ﻓﻔﻲ
ﺍﳉﺴﺪ.
(١)ﻣﺴﻠﻢ ﺭﻭﺍﻩ.
- 9. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ١٢
ﺍﷲ ﻣﺮﺍﻗﺒﺔ ﻣﻦ ﻓﻴﻬﺎ ﻭﻣﺎ ﺍﻟﻌﻘﻴﺪﺓ ﺑﺼﺤﺔ ﺇﻻ ﺗﺼﻠﺢ ﻻ ﺍﻟﺼﻼﺓ ﻭﺇﻥ
ﻭﺍﻟﻮﺟﻞ ﻟﻠﺤﺴﺎﺏ ﻳﺪﻳﻪ ﺑﲔ ﺍﻟﻮﻗﻮﻑ ﻭﻣﻦ ،ﻣﻨﻪ ﻭﺍﳋﻮﻑ ـ ﺗﻌﺎﱃ ـ
ﻭﺍﻟﺬﻧﻮﺏ ﺍﳌﻌﺎﺻﻲ ﰲ ﻭﺍﻓﺘﱳ ﺍﻟﺼﻼﺓ ﻣﻦ ﺧﺮﺝ ﻓﺈﺫﺍ ،ﺳﺒﺤﺎﻧﻪ ﻧﺎﺭﻩ ﻣﻦ
ﺍﻟﻠـﺬﺓ ﺇﱃ ﻳﻨﻈﺮ ﻷﻧﻪ ﻭﺩﻓﻌﻬﺎ ﺩﺍﺭﺋﻬﺎ ﻋﻠﻰ ﻗﻮﺓ ﻗﻠﺒﻪ ﰲ ﻭﺟﺪ ﻭﺍﳋﻄﺎﻳﺎ
،ﺗﻨﻘﻄـﻊ ﻻ ﺍﻟﱵ ﻭﺍﻟﺴﻌﺎﺩﺓ ،ﻳﻨﻔﺪ ﻻ ﺍﻟﺬﻱ ﺍﻟﻨﻌﻴﻢ ﻭﺇﱃ ﺍﻟﻔﺎﻧﻴﺔ ﺍﻟﻌﺎﺟﻠﺔ
ﺍ ﻓﻴﻘﺪﻡﺍﻟﻔﺎﱐ ﺍﻟﺰﺍﺋﻞ ﻋﻠﻰ ﺍﻟﺒﺎﻗﻲ ﳋﲑ.
ﻭﺿـﻌﻒ ،ـ ﺗﻌﺎﱃ ـ ﺍﷲ ﻣﺮﺍﻗﺒﺔ ﻟﻘﻠﺔ ﺍﳌﺮﺀ ﺻﻼﺓ ﺗﻔﺴﺪ ﻭﺇﳕﺎ
ﻣﻌﺎﺻﻴﻪ ﻭﺑﲔ ﺑﻴﻨﻪ ﳛﻮﻝ ﻣﺎ ﺍﳋﺸﻴﺔ ﻣﻦ ﻳﺆﺗﻰ ﻓﻼ ،ﺍﻟﺘﻘﻮﻯ.
ﺍﳊﺪﻳﺚ ﻭﰲ:»ﺻـﻠﺢ ﺻﻠﺤﺖ ﺇﺫﺍ ﻣﻀﻐﺔ ﺍﳉﺴﺪ ﰲ ﻭﺇﻥ ﺃﻻ
ﺍﻟﻘﻠﺐ ﻭﻫﻲ ﺃﻻ ﻛﻠﻪ ﺍﳉﺴﺪ«)١(
.
ﻓﺴﺎﺩ ﻭﰲ ،ﺍﳉﺴﺪ ﺳﺎﺋﺮ ﺻﻼﺡ ﺍﻟﻘﻠﺐ ﺻﻼﺡ ﻓﻔﻲﺳﺎﺋﺮ ﻓﺴﺎﺩ ﻩ
ﻭﻻ ،ﺗـﺒﻄﺶ ﻭﻻ ﺗﺴﺮﻕ ﻓﻼ ﺍﻟﻴﺪ ﺻﻠﺤﺖ ﺍﻟﻘﻠﺐ ﺻﻠﺢ ﻓﺈﻥ ،ﺍﳉﺴﺪ
ﻭﺍﺳـﺘﻘﺎﻣﺖ ،ﳏـﺮﻡ ﺇﱃ ﲤﺸﻲ ﻓﻼ ﺍﻟﺮﺟﻞ ﻭﺻﻠﺤﺖ ،ﺑﺎﻟﻠﻤﺲ ﺗﺰﱐ
ﺍﻟﻠﺴـﺎﻥ ﺣﺎﻝ ﻭﺣﺴﻦ ،ﻭﺍﻟﻐﻴﺒﺔ ،ﻭﺍﻟﻨﻤﻴﻤﺔ ،ﺍﳌﻌﺎﺯﻑ ﺗﺴﻤﻊ ﻓﻼ ﺍﻷﺫﻥ
ﲤﻀـﻲ ﻓﻼ ﺍﳉﺴﺪ ﺳﺎﺋﺮ ﻓﺴﺪ ﺍﻟﻘﻠﺐ ﻓﺴﺪ ﻭﺇﻥ ،ﹰﺍﺧﲑ ﺇﻻ ﻳﻨﻄﻖ ﻓﻼ
ﺇﻻ ﻭﺍﻷﻋﻀﺎﺀ ﺍﳉﻮﺍﺭﺡﺍﻟﻔﺴﺎﺩ ﺇﱃ.
ﺫﻟﻚ ﺩﻝ ﺣﺴﻨﺖ ﻓﺈﻥ ،ﺑﺎﻟﺼﻼﺓ ﻳﻔﺴﺪ ﺃﻭ ﺍﻟﻘﻠﺐ ﺃﻣﺮ ﻳﺼﻠﺢ ﻭﺇﳕﺎ
،ﻭﻓﺴـﺎﺩﻩ ﺍﻧﺘﻔﺎﻋﻪ ﻗﻠﺔ ﻋﻠﻰ ﺩﻝ ﻭﺇﻻ ،ﻭﺻﻼﺣﻪ ﺍﻟﻘﻠﺐ ﺍﻧﺘﻔﺎﻉ ﻋﻠﻰ
ﻭﺍﻷﺭﻛﺎﻥ ﺍﳉﻮﺍﺭﺡ ﻭﺗﻌﻢ ،ﺍﳌﻨﻜﺮﺍﺕ ﻓﺘﺒﺪﻭ.
(١)ﻭﻣﺴﻠﻢ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
- 10. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ١٣
ﺍﻟﺼـﺎﳊﺔ ﻟﻸﻋﻤـﺎﻝ ﺍﻟﻘﻠﺐ ﺗﻨﺸﻂ ﺧﺎﺷﻌﺔ ﺻﻼﺓ ﻛﻞ ﺃﻥ ﻛﻤﺎ
ﺍ ﺧﺎﺭﺝ ﻃﻴﺐ ﻋﻤﻞ ﻛﻞ ﺃﻥ ﻛﻤﺎ ،ﺍﳋﲑ ﻷﻋﻤﺎﻝ ﻭﺗﻮﻓﻘﻪﻳﺰﻳﺪ ﻟﺼﻼﺓ
ﺍﳊﺪﻳﺚ ﻭﰲ ،ﻓﻴﻬﺎ ﺍﳋﺸﻮﻉ ﻣﻦ:»ﺩﺃﺏ ﻓﺈﻧـﻪ ﺍﻟﻠﻴﻞ ﺑﻘﻴﺎﻡ ﻋﻠﻴﻜﻢ
ﻭﻣﻨﻬﺎﺓ ـ ﺗﻌﺎﱃ ـ ﺍﷲ ﺇﱃ ﻗﺮﺑﺔ ﺍﻟﻠﻴﻞ ﻗﻴﺎﻡ ﻭﺇﻥ ،ﻗﺒﻠﻜﻢ ﺍﻟﺼﺎﳊﲔ
ﻟﻠﺴﻴﺌﺎﺕ ﻭﺗﻜﻔﲑ ﺍﻹﰒ ﻋﻦ«)١(
.
ﻟﻠﺒﲏ ﻭﻗﻴﻞ:ﺳـﺮﻕ ﺃﺻـﺒﺢ ﻓﺈﺫﺍ ﻛﻞ ﺍﻟﻠﻴﻞ ﻳﺼﻠﻲ ﹰﺎﻓﻼﻧ ﺇﻥ!
ﻓﻘﺎﻝ:»ﻗﺎﻝ ﺃﻭ ـ ﺗﻘﻮﻝ ﻣﺎ ﺳﻴﻨﻬﺎﻩ:ﺻﻼﺗﻪ ﺳﺘﻤﻨﻌﻪ ـ«.
ﺇﺍﻟﺼﻼﺓ ﰲ ﻋﺒﺪﻩ ﻋﻠﻰ ﺑﻮﺟﻬﻪ ﺗﻌﺎﱃ ﺍﷲ ﻗﺒﺎﻝ:
ﻗـﺎﻝ ـ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ـ ﺍﻷﺷﻌﺮﻱ ﺍﳊﺎﺭﺙ ﺑﻦ ﺍﳊﺎﺭﺙ ﻋﻦ:
ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:»ﻳﻘﺒﻞ ﺍﷲ ﻓﺈﻥ ﺗﻠﺘﻔﺘﻮﺍ ﻓﻼ ﺍﻟﺼﻼﺓ ﺇﱃ ﻗﻤﺘﻢ ﺇﺫﺍ
ﻳﻠﺘﻔﺖ ﱂ ﻣﺎ ﻋﺒﺪﻩ ﻭﺟﻪ ﺇﱃ ﻟﻮﺟﻬﻪ«)٢(
ﺻﻼﺗﻪ ﰲ ﺍﻟﻌﺒﺪ ﺍﻟﺘﻔﺖ ﻭﺇﺫﺍ ،
ﻟﻪ ﺍﷲ ﻗﺎﻝ" :ﻣﲏ؟ ﺧﲑ ﺃﺇﱃ."
ﺍﻻﺳﺑﺎﻟﺼﻼﺓ ﺘﻌﺎﻧﺔ:
ـ ﺗﻌﺎﱃ ـ ﺍﷲ ﻗﺎﻝ:َـﺎﻬﱠﻧﹺﺇَﻭ ِﺓﹶﺎﻠﱠـﺼَﺍﻟﻭ ﹺﺮْﺒﱠﺼﹺﺎﻟﺑ ُﻮﺍﻨِﻴﻌَﺘْﺳَﺍﻭ
َﲔِﻌِﺷَﺎﺨﹾﻟﺍ ﹶﻰﻠَﻋ ﱠﺎﻟﹺﺇ ﹲﺓَﲑﹺﺒﹶﻜﹶﻟ*ْﻢُﻬﱠﻧﹶﺃَﻭ ْﻢﹺﻬﱢﺑَﺭ ﹸﻮﻗﹶﺎﻠُﻣ ْﻢُﻬﱠﻧﹶﺃ ﹶﻥﱡﻮﻨﹸﻈَﻳ َﻦِﻳﺬﱠﻟﺍ
ﹶﻥُﻮﻌﹺﺟَﺍﺭ ِﻪْﻴﹶﻟﹺﺇ]ﺍﻟﺒﻘﺮﺓ.[
ﰲ ـ ﺍﷲ ﺭﲪﻪ ـ ﻛﺜﲑ ﺍﺑﻦ ﺍﻹﻣﺎﻡ ﻗﺎﻝﺗﻔﺴﲑﻩ:ﻋﻠﻰ ﺍﺳﺘﻌﻴﻨﻮﺍ
ﻭﺍﻟﺼﻼﺓ ،ﺍﻟﻔﺮﺍﺋﺾ ﻋﻠﻰ ﺑﺎﻟﺼﱪ ﺍﻵﺧﺮﺓ ﻃﻠﺐ."
(١)ﺍﷲ ﺭﺳﻮﻝ ﻋﻦ ﺍﻟﺪﻋﻮﺍﺕ ﻛﺘﺎﺏ ،ﺍﻟﺘﺮﻣﺬﻱ ﺳﻨﻦ.
(٢)ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
- 11. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ١٤
ﹰﺎﺃﻳﻀ ﻭﻗﺎﻝ" :ﰲ ﺍﻟﺜﺒـﺎﺕ ﻋﻠـﻰ ﺍﻟﻌـﻮﻥ ﺃﻛﱪ ﻣﻦ ﺍﻟﺼﻼﺓ ﺇﻥ
ﺍﻷﻣﺮ")١(
.
ﹰﺎﻭﺭﻭﺣ ﻛﻴﻔﻴﺔ ﺍﻟﺼﻼﺓ
ﺃﻣﺮﻳﻦ ﻣﻦ ﻟﻠﻤﺼﻠﻲ ﻻﺑﺪ ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﺸﺮﻭﻉ ﻗﺒﻞ:
ﺃﺣﺪﳘﺎ:ﺍﻟﻮﺿﻮﺀ:ـ ﺗﻌﺎﱃ ـ ﺍﷲ ﻳﻘﻮﻝ:ُﻨَﻣَﺁ َﻦِﻳﺬﱠﻟﺍ َﺎﻬﱡﻳﹶﺃ َﺎﻳﻮﺍ
ﹺﻖِـﻓَﺍﺮَﻤﹾﻟﺍ ﹶﻰﻟﹺﺇ ْﻢﹸﻜَﻳِﺪْﻳﹶﺃَﻭ ْﻢﹸﻜَﻫُﻮﺟُﻭ ﹸﻮﺍﻠِﺴﹾﻏﹶﺎﻓ ِﺓﹶﺎﻠﱠﺼﺍﻟ ﹶﻰﻟﹺﺇ ْﻢُﺘْﻤﹸﻗ ﹶﺍﺫﹺﺇ
ﹺﻦْﻴَﺒْﻌﹶﻜﹾﻟﺍ ﹶﻰﻟﹺﺇ ْﻢﹸﻜﹶﻠُﺟْﺭﹶﺃَﻭ ْﻢﹸﻜِﺳُﻭﺀُﺮﹺﺑ ُﻮﺍﺤَﺴْﻣَﺍﻭ]ﺍﳌﺎﺋﺪﺓ:٦.[
ﺍﻟﻨﱯ ﻭﻳﻘﻮﻝ:»ﻃﻬﻮﺭ ﺑﻐﲑ ﺻﻼﺓ ﺗﻘﺒﻞ ﻻ«)٢(
.
ﺍﳌﺴﻠﻢ ﻳﺘﻮﺿﺄ ﺃﻥ ﻭﻫﻮ ،ﺍﻟﻮﺿﻮﺀ ﺇﺳﺒﺎﻍ ﻣﻦ ﻭﻻﺑﺪﺍﷲ ﺃﻣﺮﻩ ﻛﻤﺎ
ﺭﺳﻮﻟﻪ ﺑﻴﻨﻪ ﻭﻛﻤﺎ ـ ﺗﻌﺎﱃ ـﻓﻀﻞ ﻳﺴﺘﺤﻀﺮ ﺃﻥ ﺍﳌﺼﻠﻲ ﻭﻋﻠﻰ ،
ﺍﳊﺪﻳﺚ ﻓﻔﻲ ﺍﻟﻮﺿﻮﺀ:»ﰒ ﻭﺿـﻮﺀﻩ ﻓﻴﺤﺴﻦ ﻳﺘﻮﺿﺄ ﺍﻣﺮﺉ ﻣﻦ ﻣﺎ
ﺣـﱴ ﺍﻷﺧـﺮﻯ ﺍﻟﺼﻼﺓ ﻭﺑﲔ ﺑﻴﻨﻪ ﻣﺎ ﻟﻪ ﻏﻔﺮ ﺇﻻ ﺍﻟﺼﻼﺓ ﻳﺼﻠﻲ
ﻳﺼﻠﻴﻬﺎ«)٣(
.
ﺍﻟﺜﺎﱐ:ﺍﻟﻘﺒﻠﺔ ﳓﻮ ﺍﻻﲡﺎﻩ:ﻭﻫـﻲ ﺍﻟﻘﺒﻠﺔ ﺇﱃ ﺍﳌﺼﻠﻲ ﻳﺘﻮﺟﻪ ﺣﻴﺚ
ﺃ ﺍﻟﻜﻌﺒﺔﻳﺮﻳـﺪﻫﺎ ﺍﻟﱵ ﺍﻟﺼﻼﺓ ﻓﻌﻞ ﺑﻘﻠﺒﻪ ﹰﺍﻗﺎﺻﺪ ﺑﺪﻧﻪ ﲜﻤﻴﻊ ﻛﺎﻥ ﻳﻨﻤﺎ
ﻣﺸـﺮﻭﻉ ﻏﲑ ﺫﻟﻚ ﻷﻥ ،ﺑﻠﺴﺎﻧﻪ ﺍﻟﻨﻴﺔ ﻳﻨﻄﻖ ﻭﻻ ،ﻧﺎﻓﻠﺔ ﺃﻭ ﻓﺮﻳﻀﺔ ﻣﻦ
(١)ﻛﺜﲑ ﺍﺑﻦ ﺗﻔﺴﲑ)١/٨٧.(
(٢)ﻣﺴﻠﻢ ﺭﻭﺍﻩ.
(٣)ﻣﺎﻟﻚ ﺍﻹﻣﺎﻡ ﻣﻮﻃﺄ.
- 12. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ١٥
ﺍﻟﻨﱯ ﻟﻜﻮﻥـ ﻋﻨـﻬﻢ ﺍﷲ ﺭﺿﻲ ـ ﺃﺻﺤﺎﺑﻪ ﻭﻻ ﺑﺎﻟﻨﻴﺔ ﻳﻨﻄﻖ ﱂ
ﺍﻟﻘﻠﺐ ﻣﻜﺎﻬﻧﺎ ﹰﻼﺃﺻ ﺍﻟﻨﻴﺔ ﻭﻷﻥ ،ﻬﺑﺎ ﻧﻄﻘﻮﺍ.
ﺇﻟﻴﻬﺎ ﻳﺼﻠﻲ ﺳﺘﺮﺓ ﻟﻪ ﺍﳌﺼﻠﻲ ﳚﻌﻞ ﺃﻥ ﻳﺴﻦ ﻛﻤﺎﹰﺎﺇﻣﺎﻣـ ﻛﺎﻥ ﺇﻥ
ﺍﻟﻨﱯ ﻷﻣﺮ ،ﹰﺍﻣﻨﻔﺮﺩ ﺃﻭﺻـﻼﺗﻪ ﰲ ﺑﺎﷲ ﹰﺎﻣﺴﺘﻌﻴﻨ ﻳﺸﺮﻉ ﰒ ،ﺑﺬﻟﻚ
ﹰﻼﻗﺎﺋ" :ﺃﻛﱪ ﺍﷲ."
ﻣﻌﻨﺎﻫﺎ:ﻭﺃﲰﺎﺋﻪ ﺫﺍﺗﻪ ﰲ ،ﺷﻲﺀ ﻛﻞ ﻣﻦ ﺃﻛﱪ ـ ﺗﻌﺎﱃ ـ ﺍﷲ ﺃﻥ
،ﻭﺍﻟﻌﻈﻤـﺔ ﺍﻟﻜﱪﻳﺎﺀ ﻣﻌﲎ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﻫﺬﻩ ﲢﺘﻤﻠﻪ ﻣﺎ ﻭﻛﻞ ،ﻭﺻﻔﺎﺗﻪ
ـ ﻭﺟﻞ ﻋﺰ ـ ﺍﷲ ﻗﺎﻝ:ﱠﻠﺍﻟ ُﻭﺍﺭَﺪﹶﻗ َﺎﻣَﻭُﺽْﺭﹶﺄﹾـﻟَﺍﻭ ِﻩﹺﺭْﺪﹶـﻗ ﱠﻖَﺣ َﻪ
ُﻪَﻧَﺎﺤْﺒُـﺳ ِﻪﹺﻨِﻴﻤَﻴﹺﺑ ٌﺕﱠﺎﻳﹺﻮﹾﻄَﻣ ُﺕَﺍﻭﱠﻤﺎﺴَﺍﻟﻭ ِﺔَﻣَﺎﻴِﻘﹾﻟﺍ َﻡْﻮَﻳ ُﻪُﺘَﻀْﺒﹶﻗ ًﺎﻌِﻴﻤَﺟ
ﹶﻥﹸﻮﻛﹺﺮْﺸُﻳ ﱠﺎﻤَﻋ ﹶﻰﻟَﺎﻌَﺗَﻭ]ﺍﻟﺰﻣﺮ.[
ﹰﻼﻗﺎﺋ ﺍﻻﺳﺘﻔﺘﺎﺡ ﺩﻋﺎﺀ ﰲ ﻳﺸﺮﻉ ﰒ:»ﻭﲝﻤﺪﻙ ﺍﻟﻠﻬﻢ ﺳﺒﺤﺎﻧﻚ
ﻏﲑﻙ ﺇﻟﻪ ﻭﻻ ﺟﺪﻙ ﻭﺗﻌﺎﱃ ﺍﲰﻚ ﻭﺗﺒﺎﺭﻙ«.
ﻣﻌﻨﺎﻫﺎ:ﺃﻥ ﺇﻣـﺎ ﻭﺍﻟـﻨﻘﺺ ،ﻧﻘﺺ ﻛﻞ ﻋﻦ ﺭﺏ ﻳﺎ ﻟﻚ ﹰﺎﺗﻨﺰﻳﻬ
ﻬﺑﺎ ﻳﺘﺼﻒ ﺍﻟﱵ ﻓﺼﻔﺎﺗﻪ ،ﺍﳌﺨﻠﻮﻗﺎﺕ ﳑﺎﺛﻠﺔ ﰲ ﺃﻭ ،ﺍﻟﺼﻔﺎﺕ ﰲ ﻳﻜﻮﻥ
،ﺍﻟﻜﺎﻣﻠـﺔ ﻭﺑﺎﳊﻴﺎﺓ ،ﺍﻟﻜﺎﻣﻞ ﺑﺎﻟﻌﻠﻢ ﻳﺘﺼﻒ ،ﻧﻘﺺ ﻛﻞ ﻋﻦ ﻓﻴﻬﺎ ﻣﻨﺰﻩ
ﺍﻟـﱵ ﺍﻟﺼـﻔﺎﺕ ﲨﻴﻊ ﻭﻫﻜﺬﺍ ،ﺍﻟﻜﺎﻣﻞ ﻭﺍﻟﺒﺼﺮ ،ﺍﻟﻜﺎﻣﻞ ﻭﺑﺎﻟﺴﻤﻊ
،ﺍﻟﻨﻘﺺ ﻋﻦ ﻣﻨﺰﻩ ﻓﻴﻬﺎ ﻫﻮ ﻬﺑﺎ ﻳﺘﺼﻒﻳﻮﺻـﻒ ﺃﻥ ﻋﻦ ﻣﻨﺰﻩ ﻛﺬﻟﻚ
ﺃﺷـﺒﻪ ﻣﺎ ﺃﻭ ،ﺍﻟﻈﻠﻢ ﺃﻭ ،ﺑﺎﻟﻌﺠﺰ ﻳﻮﺻﻒ ﺃﻥ ﻣﺜﻞ ،ﳏﻀﺔ ﻧﻘﺺ ﺑﺼﻔﺔ
ﺫﻟﻚ)١(
.
(١)ﺍﻟﺸ ،ﻋﺜﻴﻤﲔ ﺍﺑﻦﺍﳌﻤﺘﻊ ﺮﺡ)٣/٥٤،٥٥.(
- 13. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ١٦
ﺃﻣﺎ"ﺍﳊﻤﺪ"ﺍﻟـﺬﺍﰐ ﺍﻟﻜﻤـﺎﻝ ،ﺑﺎﻟﻜﻤـﺎﻝ ﺍﶈﻤﻮﺩ ﻭﺻﻒ ﻓﻬﻮ
ﻻﺯﻡ ﻭﻣـﻦ ،ﺫﺍﺗـﻪ ﰲ ﻛﺎﻣﻞ ـ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ـ ﻓﺎﷲ ،ﻭﺍﻟﻔﻌﻠﻲ
ﺻﻔﺎﺗﻪ ﰲ ﹰﻼﻛﺎﻣ ﻳﻜﻮﻥ ﺃﻥ ﺫﺍﺗﻪ ﰲ ﻛﻤﺎﻟﻪ.
ﺩﺍﺋ ﻓﻔﻌﻠﻪ ،ﻓﻌﻠﻪ ﰲ ﻛﺬﻟﻚﺃﻥ ﳝﻜـﻦ ﻻ ﻭﺍﻹﺣﺴﺎﻥ ﺍﻟﻌﺪﻝ ﺑﲔ ﺮ
،ﺑﺎﻹﺣﺴـﺎﻥ ﻳﻌﺎﻣﻠـﻬﻢ ﺃﻥ ﻭﺇﻣﺎ ،ﺑﺎﻟﻌﺪﻝ ﻋﺒﺎﺩﻩ ﻳﻌﺎﻣﻞ ﺃﻥ ﺇﻣﺎ ،ﻳﻈﻠﻢ
ﺑﺎﻟﻌﺪﻝ ﻳﻌﺎﻣﻠﻪ ﻓﺎﳌﺴﻲﺀ:َﺎﻬﹸﻠﹾﺜِﻣ ﹲﺔﹶﺌﱢﻴَﺳ ٍﺔﹶﺌﱢﻴَﺳ ُﺀَﺍﺰَﺟَﻭ]ﺍﻟﺸـﻮﺭﻯ:
٤٠[ﺑﺎﻟﻔﻀﻞ ﻳﻌﺎﻣﻠﻪ ﻭﺍﶈﺴﻦ ،ﻳﺰﻳﺪ ﺃﻥ ﳝﻜﻦ ﻻِﺔَﻨَﺴَﺤﹾﻟﹺﺎﺑ َﺀَﺎﺟ ْﻦَﻣ
ِﻟﹶﺎﺜْﻣﹶﺃ ُﺮْﺸَﻋ ُﻪﹶﻠﹶﻓَﺎﻬ]ﺍﻷﻧﻌﺎﻡ:١٦٠[ﺃﻓﻌﺎﻟـﻪ ﻋﻠـﻰ ﳏﻤـﻮﺩ ﻓﻬﻮ
ﻭﺻﻔﺎﺗﻪ)١(
.
"ﺍﲰﻚ ﺗﺒﺎﺭﻙ"ﻣﻌﲎ ﰲ ﻭﺍﻷﻇﻬﺮ ﺍﷲ ﺃﲰﺎﺀ ﻣﻦ ﺍﺳﻢ ﻛﻞ ﻓﻴﺸﻤﻞ
"ﺍﲰﻚ ﺗﺒﺎﺭﻙ:"ﻛﻠﻪ ﻧﻔﺴﻪ ﺍﷲ ﺍﺳﻢ ﺃﻥ ﺍﳌﺮﺍﺩ ﺃﻥﻛـﺎﻥ ﻭﺇﺫﺍ ،ﺑﺮﻛﺔ
ﻭﺃﻭﱃ ﻭﺃﺷﺪ ﺑﺮﻛﺔ ﺃﻋﻈﻢ ﻓﺎﳌﺴﻤﻰ ﺑﺮﻛﺔ ﺍﳌﺴﻤﻰ ﺍﺳﻢ.
ﺃﻣﺜﻠﺔ:
*ﺍﷲ ﺍﺳﻢ ﺑﺮﻛﺔ ﻣﻦ:ﺫﺑﻴﺤﺔ ﺫﲝﺖ ﻟﻮﻣﻴﺘﺔ ﻟﻜﺎﻧﺖ ﺗﺴﻤﻴﺔ ﺑﺪﻭﻥ
ﹰﻻﺣﻼ ﻃﻴﺒﺔ ﺫﻛﻴﺔ ﻟﻜﺎﻧﺖ ﻋﻠﻴﻬﺎ ﺍﷲ ﺳﻴﻤﺖ ﻭﻟﻮ ،ﹰﺎﺣﺮﺍﻣ ﳒﺴﺔ.
*ﻭﺇﻥ ،ﻓﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺸﺎﺭﻛﻚ ﱂ ﺍﻟﻄﻌﺎﻡ ﻋﻠﻰ ﲰﺖ ﺇﺫﺍ ﹰﺎﻭﺃﻳﻀ
ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺍﺳﻢ ﺑﺮﻛﺔ ﻣﻦ ﻓﻬﺬﻩ ،ﺷﺎﺭﻛﻚ ﺗﺴﻢ ﱂ.
*ﺑـ ﻓﻴﻪ ﻳﺒﺪﺃ ﻻ ﺃﻣﺮ ﻭﻛﻞ"ﺍﷲ ﺑﺴﻢ"ﺃﺑﺘﺮ ﻓﻬﻮ.
"ﺟﺪﻙ ﻭﺗﻌﺎﱃ"ﻣﻌ ﹰﺎﺍﺭﺗﻔﺎﻋ ﺍﺭﺗﻔﻊ ﺃﻱ،ﺍﻟﻌﻈﻤـﺔ ﲟﻌﲎ ﻭﺍﳉﺪ ﹰﺎﻨﻮﻳ
(١)ﺍﻟﺴﺎﺑﻖ ﺍﳌﺮﺟﻊ ،ﻋﺜﻴﻤﲔ ﺍﺑﻦ)٣/٥٥.(
- 14. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ١٧
ﻳﻌﲏ:ﻣـﻦ ﻋﻈﻤﺔ ﺃﻱ ﻳﺴﺎﻣﻴﻬﺎ ﻻ ،ﻋﺎﻟﻴﺔ ﻋﻈﻴﻤﺔ ﻋﻈﻤﺔ ﻋﻈﻤﺘﻚ ﺇﻥ
ﻛﻠﻪ ﺍﳌﺨﻠﻮﻕ ﻋﻈﻤﺔ ﻣﻦ ﺑﻞ ،ﺍﻟﺒﺸﺮ ﻋﻈﻤﺔ.
"ﻏﲑﻙ ﺇﻟﻪ ﻭﻻ"ﲨﻴﻊ ﻬﺑﺎ ﺍﷲ ﺃﺭﺳﻞ ﺍﻟﱵ ﺍﻟﺘﻮﺣﻴﺪ ﻛﻠﻤﺔ ﻫﻲ ﻫﺬﻩ
ﺗﻌﺎﱃ ﻗﺎﻝ ،ﺍﻟﺮﺳﻞ:ِﻲﺣُـﻮﻧ ﱠﺎﻟﹺﺇ ﹴﻝُﻮﺳَﺭ ْﻦِﻣ َﻚِﻠْﺒﹶﻗ ْﻦِﻣ َﺎﻨﹾﻠَﺳْﺭﹶﺃ َﺎﻣَﻭ
ﹺﺇِﻥُﻭﺪُﺒْﻋﹶﺎﻓ َﺎﻧﹶﺃ ﱠﺎﻟﹺﺇ َﻪﹶﻟﹺﺇ ﹶﺎﻟ ُﻪﱠﻧﹶﺃ ِﻪْﻴﹶﻟ]ﺍﻷﻧﺒﻴﺎﺀ[،"ﻛﻼﻣﻪ ﺁﺧﺮ ﻛﺎﻥ ﻭﻣﻦ
ﺍﳉﻨﺔ ﺩﺧﻞ ﺍﷲ ﺇﻻ ﺇﻟﻪ ﻻ ﺍﻟﺪﻧﻴﺎ ﻣﻦ"ﻭﻣﻌﻨﺎﻫﺎ ،ﺍﻟﺬﻛﺮ ﺃﻓﻀﻞ ﻓﻬﻲ ،:ﻻ
ﹰﺍﻇـﺎﻫﺮ ،ﻭﺟـﻞ ﻋﺰ ﷲ ﺍﻟﺘﺎﻡ ﺍﻟﺘﺴﻠﻴﻢ ﻓﻤﻘﺘﻀﺎﻫﺎ ،ﺍﷲ ﺇﻻ ﹰﺎﺣﻘ ﻣﻌﺒﻮﺩ
ﺍﻻﺳﺘﻔﺘﺎﺡ ﺩﻋﺎﺀ ﻫﻮ ﻫﺬﺍ ،ﹰﺎﻭﺑﺎﻃﻨ.
ﺃﻧ ﻭﺭﺩﺕ ﻭﻗﺪﰲ ﻭﺭﺩ ﻣـﺎ ﻭﻣﻨـﻬﺎ ﺍﻻﺳـﺘﻔﺘﺎﺡ ﺃﺩﻋﻴﺔ ﻣﻦ ﻮﺍﻉ
ﺍﻟﺼﺤﻴﺤﲔ)١(
ﻗـﺎﻝ ـ ﻋﻨﻪ ﺍﷲ ﺭﺿﻲ ـ ﻫﺮﻳﺮﺓ ﺃﰊ ﺣﺪﻳﺚ ﻣﻦ:
ﺍﷲ ﺭﺳﻮﻝ ﻛﺎﻥﻳﻘـﺮﺃ ﺃﻥ ﻗﺒﻞ ﻫﻨﻴﻬﺔ ﺳﻜﺖ ﺍﻟﺼﻼﺓ ﰲ ﻛﱪ ﺇﺫﺍ
ﻓﻘﻠﺖ:ﺍﻟﺘﻜـﺒﲑ ﺑﲔ ﺳﻜﻮﺗﻚ ﺃﺭﺃﻳﺖ ﻭﺃﻣﻲ ﺃﻧﺖ ﺑﺄﰊ ،ﺍﷲ ﺭﺳﻮﻝ ﻳﺎ
ﻗﺎﻝ ﺗﻘﻮﻝ ﻣﺎ ﺍﻟﻘﺮﺍﺀﺓ:»ﺃﻗﻮﻝ:ﺧ ﻭﺑﲔ ﺑﻴﲏ ﺑﺎﻋﺪ ﺍﻟﻠﻬﻢﻛﻤﺎ ﻄﺎﻳﺎﻱ
ﻳﻨﻘـﻰ ﻛﻤﺎ ﺧﻄﺎﻳﺎﻱ ﻣﻦ ﻧﻘﲏ ﺍﻟﻠﻬﻢ ،ﻭﺍﳌﻐﺮﺏ ﺍﳌﺸﺮﻕ ﺑﲔ ﺑﺎﻋﺪﺕ
ﺑﺎﳌـﺎﺀ ﺧﻄﺎﻳـﺎﻱ ﻣﻦ ﺍﻏﺴﻠﲏ ﺍﻟﻠﻬﻢ ،ﺍﻟﺪﻧﺲ ﻣﻦ ﺍﻷﺑﻴﺾ ﺍﻟﺜﻮﺏ
ﻭﺍﻟﱪﺩ ﻭﺍﻟﺜﻠﺞ«.
ﻭﻣﻌﻨﺎﻩ:ﺑﲔ ﺑﺎﻋﺪ ﻛﻤﺎ ،ﺧﻄﺎﻳﺎﻩ ﻭﺑﲔ ﺑﻴﻨﻪ ﻳﺒﺎﻋﺪ ﺃﻥ ﺍﷲ ﺳﺄﻝ ﺃﻧﻪ
ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻳﺒﺎﻟﻎ ﻣﺎ ﻏﺎﻳﺔ ﻭﻫﻮ ،ﻭﺍﳌﻐﺮﺏ ﺍﳌﺸﺮﻕ.
ﻭﻣﻌﲎ"ﺑﻴﲏ ﺑﺎﻋﺪﺧﻄﺎﻳﺎﻱ ﻭﺑﲔ"ﺃﻱ:ﻓﻌﻠـﻬﺎ ﻭﺑﲔ ﺑﻴﲏ ﺑﺎﻋﺪ
ﻋﻘﻮﺑﺘﻬﺎ ﻭﺑﲔ ﺑﻴﲏ ﻭﺑﺎﻋﺪ ،ﺃﻓﻌﻠﻬﺎ ﻻ ﲝﻴﺚ.
(١)ﺍﻷﺫﺍﻥ ﰲ ﺍﻟﺒﺨﺎﺭﻱ)٧٤٤(ﺍﳌﺴﺎﺟﺪ ﰲ ﻭﻣﺴﻠﻢ ،)٥٩٨.(
- 15. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ١٨
"ﺍﻟﺪﻧﺲ ﻣﻦ ﺍﻷﺑﻴﺾ ﺍﻟﺜﻮﺏ ﻳﻨﻘﻰ ﻛﻤﺎ ﺧﻄﺎﻳﺎﻱ ﻣﻦ ﻧﻘﲏ ﺍﻟﻠﻬﻢ"
ﻷﻧـﻪ ،ﻣﻨﻪ ﻭﻗﻌﺖ ﺍﻟﱵ ﺍﳋﻄﺎﻳﺎ ﺑﺬﻟﻚ ﺍﳌﺮﺍﺩ ﺃﻥ ﻋﻠﻰ ﺗﺪﻝ ﺍﳉﻤﻠﺔ ﻫﺬﻩ
ﻗﺎﻝ:»ﺍﻟـﺪﻧﺲ ﻣﻦ ﺍﻷﺑﻴﺾ ﺍﻟﺜﻮﺏ ﻳﻨﻘﻰ ﻛﻤﺎ ﺧﻄﺎﻳﺎﻱ ﻣﻦ ﻧﻘﲏ«
ﺃﻱ:ﻛﻤﻭﺇﳕﺎ ﺃﺑﻴﺾ ﻓﲑﺟﻊ ﺍﻟﺪﻧﺲ ﺃﺻﺎﺑﻪ ﺇﺫﺍ ﺍﻷﺑﻴﺾ ﺍﻟﺜﻮﺏ ﻳﻐﺴﻞ ﺎ
ﲞـﻼﻑ ﺍﻟﻮﺳـﺦ ﻓﻴﻪ ﻳﺆﺛﺮ ﻣﺎ ﺃﺷﺪ ﻫﻮ ﺍﻷﺑﻴﺾ ﻷﻥ ،ﺍﻷﺑﻴﺾ ﺫﻛﺮ
ﻭﺑﻌـﺪ ،ﻣﻨـﻬﺎ ﻳﻨﻘﻰ ﻓﻌﻠﻬﺎ ﺍﻟﱵ ﺍﻟﺬﻧﻮﺏ ﰲ ﺃﻧﻪ ﻇﺎﻫﺮ ﻭﻫﺬﺍ ،ﺍﻷﺳﻮﺩ
ﻗﺎﻝ ﺍﻟﺘﻨﻘﻴﺔ:»ﻭﺍﻟﱪﺩ ﻭﺍﻟﺜﻠﺞ ﺑﺎﳌﺎﺀ ﺧﻄﺎﻳﺎﻱ ﻣﻦ ﺍﻏﺴﻠﲏ ﺍﻟﻠﻬﻢ«.
ﺍﻷﻭ ﺍﳉﻤﻠﺔ ﺃﻥ ﻳﻈﻬﺮ ﻓﺎﻟﺬﻱ ﹰﺍﺇﺫﺃﻱ ،ﺍﳌﺒﺎﻋﺪﺓ ﰲ ﱃ:ﺃﻓﻌـﻞ ﺃﻻ
ﺑﺎﳌﺎﺀ ﺍﻟﺘﻄﻬﲑ ﺑﺰﻳﺎﺩﺓ ﺁﺛﺎﺭﻫﺎ ﺃﺯﻝ ﰒ ،ﻣﻨﻬﺎ ﻓﻨﻘﲏ ﻓﻌﻠﺘﻬﺎ ﺇﻥ ﰒ ،ﺍﳋﻄﺎﻳﺎ
ﻣﻨﺎﺳﺒﺘﻪ ﻣﺎ ﻭﺍﻟﱪﺩ ﺍﻟﺜﻠﺞ ﻟﻜﻦ ،ﻣﻄﻬﺮ ﺃﻧﻪ ﺷﻚ ﻻ ﻓﺎﳌﺎﺀ ،ﻭﺍﻟﱪﺩ ﻭﺍﻟﺜﻠﺞ
ﻫﻨﺎ؟
ﺣﺴﻦ ﻭﺟﻪ ﺃﻧﻪ ﺷﻚ ﻻ ﻭﻫﺬﺍ ،ﺍﻟﺘﱪﻳﺪ ﻓﻴﻪ.
ﻭﻳﻘﻮﻝ ﻳﺴﺘﻌﻴﺬ ﰒ:»ﺍﻟـﺮﺟﻴﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺑﺎﷲ ﺃﻋﻮﺫ«،ﻭﺇﻥ
ﻗﺎﻝ ﺷﺎﺀ:»ﻣـﻦ ،ﺍﻟﺮﺟﻴﻢ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻟﻌﻠﻴﻢ ﺍﻟﺴﻤﻴﻊ ﺑﺎﷲ ﺃﻋﻮﺫ
ﻭﻧﻔﺜﻪ ﻭﻧﻔﺨﻪ ﳘﺰﺓ«ﻟﻠﺼﻼﺓ ﻭﻟﻴﺴﺖ ،ﻟﻠﻘﺮﺍﺀﺓ ﻭﺍﻻﺳﺘﻌﺎﺫﺓ.
ﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﻓﺎﺋﺪﺓ:ﻭﻫـﻮ ،ﺍﳌﺮﺀ ﻗﻠﺐ ﻋﻦ ﹰﺍﺑﻌﻴﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻴﻜﻮﻥ
ﺃﻥ ﺑـﲔ ﹰﺎﻓﺮﻗ ﻫﻨﺎﻙ ﻷﻥ ،ﺗﺪﺑﺮ ﺑﺬﻟﻚ ﻟﻪ ﳛﺼﻞ ﺣﱴ ﺍﷲ ﻛﺘﺎﺏ ﻳﺘﻠﻮ
ﻭﺑ ،ﺣﺎﺿﺮ ﻭﻗﻠﺒﻚ ﺍﻟﻘﺮﺁﻥ ﺗﻘﺮﺃﻻﻩ ﻭﻗﻠﺒﻚ ﺗﻘﺮﺃ ﺃﻥ ﲔ.
ﻭﻣﻌﲎ"ﺑﺎﷲ ﺃﻋﻮﺫ:"...ﺳـﺒﺤﺎﻧﻪ ﻷﻧﻪ ،ﺑﻪ ﻭﺃﻋﺘﺼﻢ ﺃﻟﺘﺠﺊ ﺃﻱ
ﺍﻟﻠﻴﺎﺫ ﺃﻥ ﺑﻴﻨﻬﻤﺎ ﻭﺍﻟﻔﺮﻕ ،ﺍﳌﻼﺫ ﻭﻫﻮ ﺍﳌﻌﺎﺫ ﻫﻮ ﻭﺗﻌﺎﱃ:،ﺍﳋﲑ ﻟﻄﻠﺐ
ﻭﺍﻟﻌﻴﺎﺫ:ﺃﻣﺮ ﺍﻟﺬﻱ ﺍﻷﻭﻝ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺸﻤﻞ ﻭﺍﻟﺸﻴﻄﺎﻥ ،ﺍﻟﺸﺮ ﻣﻦ ﻟﻠﻔﺮﺍﺭ
- 16. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ١٩
ﺍﻟـﺮﺟﻴﻢ ﻓﺎﻟﺸـﻴﻄﺎﻥ ،ﺫﺭﻳﺘـﻪ ﻭﻳﺸﻤﻞ ،ﻳﺴﺠﺪ ﻓﻠﻢ ﻵﺩﻡ ﺑﺎﻟﺴﺠﻮﺩ
ﻋـﻦ ﻭﺇﺑﻌـﺎﺩﻩ ﻭﻃﺮﺩﻩ ﺑﺎﷲ ﻭﺍﻟﻌﻴﺎﺫ ﺍﷲ ﺑﻠﻌﻨﺔ ﻣﺮﺟﻮﻡ ﻓﻬﻮ ،ﺑﺎﳌﻌﻨﻴﲔ
ﺇﱃ ﺍﳌﻌﺎﺻﻲ ﺃﻫﻞ ﱡﺯﺗﺆ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺈﻥ ﺑﺎﳌﻌﺎﺻﻲ ﻏﲑﻩ ﺭﺍﺟﻢ ﻭﻫﻮ ،ﺭﲪﺘﻪ
ﹰﺍﺃﺯ ﺍﳌﻌﺎﺻﻲ.
ﻳﻘﻮﻝ ﰒ" :ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﷲ ﺑﺴﻢ."
"ﺍﻟﺮﲪﻦ"ﺍﻟﻮﺍﺻـﻠﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﺮﲪﺔ ﺫﻭ ﻭﻫﻮ ،ﺍﷲ ﺃﲰﺎﺀ ﻣﻦ ﺍﺳﻢ
ﺍﳋﻠﻖ ﳉﻤﻴﻊ.
ْﻤَﺤﹾﻟﺍَﲔِﻤﹶﻟَﺎﻌﹾﻟﺍ ﱢﺏَﺭ ِﻪﱠﻠِﻟ ُﺪ*ﹺﻢِﻴﺣﱠﺮﺍﻟ ﹺﻦَﻤْﺣﱠﺮﺍﻟ*ﹺﻡْﻮَـﻳ ِﻚِﻟَﺎﻣ
ﹺﻦﱢﻳﺪﺍﻟ*ُﲔِﻌَﺘْﺴَﻧ َﻙﱠﺎﻳﹺﺇَﻭ ُﺪُﺒْﻌَﻧ َﻙﱠﺎﻳﹺﺇ*َﻢِﻴﻘَﺘْـﺴُﻤﹾﻟﺍ ﹶﻁَﺍﺮﱢﺼﺍﻟ َﺎﻧِﺪْﻫﺍ*
َﲔﱢﻟﱠﺎﻀﺍﻟ ﹶﺎﻟَﻭ ْﻢﹺﻬْﻴﹶﻠَﻋ ﹺﺏُﻮﻀْﻐَﻤﹾﻟﺍ ﹺﺮْﻴﹶﻏ ْﻢﹺﻬْﻴﹶﻠَﻋ َﺖْﻤَﻌْﻧﹶﺃ َﻦِﻳﺬﱠﻟﺍ ﹶﻁَﺍﺮِﺻ.
ﻟﻨﺒﻴﻪ ﻭﻋﻼ ﺟﻼ ﻭﻗﺎﻝ:»ﻋﺒـﺪﻱ ﻭﺑﲔ ﺑﻴﲏ ﺍﻟﺼﻼﺓ ﻗﺴﻤﺖ
ﻧﺼﻔﲔ«،ﺍﻟﺼﻼﺓ ﺭﻛﻦ ﻷﻬﻧﺎ ،ﺍﻟﻔﺎﲢﺔ ﻳﻌﲏ"ﺍﻟﻌﺒﺪ ﻗﺎﻝ ﻓﺈﺫﺍ:ُﺪْﻤَﺤﹾﻟﺍ
َﲔِﻤﹶﻟَﺎﻌﹾﻟﺍ ﱢﺏَﺭ ِﻪﱠﻠِﻟﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ:ﻗـﺎﻝ ﻭﺇﺫﺍ ،ﻋﺒـﺪﻱ ﲪـﺪﱐ:
ﹺﻢِﻴﺣﱠﺮﺍﻟ ﹺﻦَﻤْﺣﱠﺮﺍﻟﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ:ﻗـﺎﻝ ﻭﺇﺫﺍ ﻋﺒـﺪﻱ ﻋﻠﻲ ﺃﺛﲎ:
ِﻟَﺎﻣﹺﻦﱢﻳﺪﺍﻟ ﹺﻡْﻮَﻳ ِﻚﻋﺒﺪﻱ ﳎﺪﱐ ﻗﺎﻝ"ﺍﻟﺜﻨـﺎﺀ ﻛﺜﺮﺓ ﺍﻟﺘﻤﺠﻴﺪ ﻷﻥ
"ﻗﺎﻝ ﻓﺈﺫﺍ:ُﲔِﻌَﺘْﺴَﻧ َﻙﱠﺎﻳﹺﺇَﻭ ُﺪُﺒْﻌَﻧ َﻙﱠﺎﻳﹺﺇﻋﺒـﺪﻱ ﻭﺑﲔ ﺑﻴﲏ ﻫﺬﺍ ﻗﺎﻝ
ﺳﺄﻝ ﻣﺎ ﻭﻟﻌﺒﺪﻱ."
ﻓـُﺪُﺒْﻌَﻧ َﻙﱠﺎﻳﹺﺇﻭ ،ﺍﷲ ﺣﻖُﲔِﻌَﺘْﺴَﻧ َﻙﱠﺎﻳﹺﺇَﻭﺍﻟﻌﺒـﺪ ﺣﺎﺟﺔ
ﺍﳌﺴﺘ ﻷﻧﻪ ،ﺑﺮﺑﻪ ﻳﺴﺘﻌﲔ ﺃﻥ ﻭﻣﻄﻠﻮﺑﻪﻟﻜﻞ ﺍﳌﺎﻟﻚ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﻌﺎﻥ
ﻋﺒﺎﺩﺗـﻪ ﰲ ﺍﻟﻌﺒﺪ ﺑﻪ ﻳﺴﺘﻌﲔ ﺷﻲﺀ ﻛﻞ ﻋﻠﻰ ﺍﻟﻘﺎﺩﺭ ،ﻭﻋﻼ ﺟﻞ ﺷﻲﺀ
ﺃﻣﻮﺭ ﻣﻦ ﺍﳋﺎﺻﺔ ﺃﻣﻮﺭﻩ ﰲ ﹰﺎﺃﻳﻀ ﺑﻪ ﻭﻳﺴﺘﻌﲔ ،ﻣﻌﺼﻴﺘﻪ ﻭﺗﺮﻙ ،ﻭﻃﺎﻋﺘﻪ
- 17. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ٢٠
ـ ﻋﻨـﻪ ﺍﷲ ﺭﺿـﻲ ـ ﻋﺒﺎﺱ ﺍﺑﻦ ﺣﺪﻳﺚ ﰲ ﻛﻤﺎ ،ﺍﻟﺪﻧﻴﺎ:»ﻭﺇﺫﺍ
ﺑﺎﷲ ﻓﺎﺳﺘﻌﻦ ﺍﺳﺘﻌﻨﺖ ﻭﺇﺫﺍ ﺍﷲ ﻓﺎﺳﺄﻝ ﺳﺄﻟﺖ«ﺍﳌﺴﺘ ﻫﻮ ﻓﺮﺑﻚﻌﺎﻥ
ﺗﻘﻮﻝ ﺃﻥ ﺳﺒﺤﺎﻧﻪ ﻓﻴﻌﻠﻤﻚ ،ﺑﺎﳊﻖ ﺍﳌﻌﺒﻮﺩ ﻭﻫﻮ:َﻙﱠـﺎﻳﹺﺇَﻭ ُﺪُﺒْﻌَﻧ َﻙﱠﺎﻳﹺﺇ
ُﲔِﻌَﺘْﺴَﻧﻭﻫﻮ ،ﻭﺩﻧﻴﺎﻙ ﺩﻳﻨﻚ ﺃﻣﺮ ﻋﻠﻰ ﺑﺮﺑﻚ ﺗﺴﺘﻌﲔ ،ﺇﻟﻴﻪ ﺣﺎﺟﺘﻚ
ﻭﺃﻋﻈﻢ ،ﺍﻟﻮﺍﺟﺒﺎﺕ ﺃﻋﻈﻢ ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻫﺬﻩ ،ﻭﻋﻼ ﺟﻞ ﺑﺎﳊﻖ ﺍﳌﻌﺒﻮﺩ
ﺍﻟﺸـﺪﺓ ﰲ ﻛﻨﺖ ﺃﻳﻨﻤﺎ ،ﻭﺣﺪﻩ ﺗﻌﺒﺪﻩ ﺃﻥ ﺍﻷﺧﻼﻕ ﻭﺃﻋﻈﻢ ،ﺍﳊﻘﻮﻕ
ﻭﺍﺗﻠﻘﻰ ﺣﱴ ،ﺍﻹﻗﺎﻣﺔ ﻭﰲ ﺍﻟﺴﻔﺮ ﰲ ،ﺍﳌﺮﺽ ﻭﰲ ﺍﻟﺼﺤﺔ ﻭﰲ ،ﻟﺮﺧﺎﺀ
ﻭﻻ ،ﺑـﻪ ﺇﻻ ﺗﺴﺘﻐﻴﺚ ﻭﻻ ،ﺇﻳﺎﻩ ﺇﻻ ﺗﺪﻉ ﻭﻻ ،ﻟﻪ ﺇﻻ ﺗﺼﻞ ﻻ ﺭﺑﻚ
ﻷﻥ ،ﺳـﻮﺍﻩ ﺩﻭﻥ ﺍﷲ ﻭﺟـﻪ ﻛﻠـﻬﺎ ﺑﺄﻋﻤﺎﻟﻚ ﺗﻘﺼﺪ ،ﻟﻪ ﺇﻻ ﺗﺬﺑﺢ
ﺗﻌﺎﱃ ﻗﺎﻝ ﻛﻤﺎ ،ﺳﻮﺍﻩ ﺩﻭﻥ ﻭﺣﺪﻩ ﷲ ﺗﻜﻮﻥ ﺃﻥ ﳚﺐ ﻛﻠﻬﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ:
ﹺﺇَﻭ ُﺪُﺒْﻌَﻧ َﻙﱠﺎﻳﹺﺇُﲔِﻌَﺘْﺴَﻧ َﻙﱠﺎﻳﺭﺑﻚ ﻣﻦ ﺗﻄﻠﺐ ،ﺍﳍﺪﺍﻳﺔ ﻃﻠﺐ ﻭﻫﻜﺬﺍ ،
ﺳـﺒﺤﺎﻧﻪ ﻋﻠﻤﻨﺎ ﻭﳍﺬﺍ ،ﲤﻮﺕ ﺣﱴ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺣﺎﺟﺔ ﰲ ﻓﺄﻧﺖ ﺍﳍﺪﺍﻳﺔ
ﺭﻛﻌﺔ ﻛﻞ ﰲ ﻧﻘﻮﻝ ﺃﻥ ﺍﻟﻔﺎﲢﺔ ﰲ:َﻢِﻴﻘَﺘْـﺴُﻤﹾﻟﺍ ﹶﻁَﺍﺮﱢﺼﺍﻟ َﺎﻧِﺪْﻫﺍ*
ْﻢﹺﻬْﻴﹶﻠَﻋ َﺖْﻤَﻌْﻧﹶﺃ َﻦِﻳﺬﱠﻟﺍ ﹶﻁَﺍﺮِﺻ.
ﺍﻟﻨﱯ ﻭﻛﺎﻥﻭﺃ ﺍﻟﻨﺎﺱ ﺃﻋﻠﻢ ﻭﻫﻮ ،ﻋﻠﻴﻪ ـ ﻫﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﻛﻤﻞ
ﻳﻘﻮﻝ ﻫﺬﺍ ﻭﻣﻊ ،ـ ﻭﺍﻟﺴﻼﻡ ﺍﻟﺼﻼﺓ:ﺍﻟﺼـﻼﺓ ﰲ ﺍﺳـﺘﻔﺘﺎﺣﻪ ﰲ:
»ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻓﺎﻃﺮ ﻭﺇﺳﺮﺍﻓﻴﻞ ﻭﻣﻴﻜﺎﺋﻴﻞ ﺟﱪﻳﻞ ﺭﺏ ﺍﻟﻠﻬﻢ
ﻓﻴـﻪ ﻛـﺎﻧﻮﺍ ﻓﻴﻤـﺎ ﻋﺒﺎﺩﻙ ﺑﲔ ﲢﻜﻢ ﺃﻧﺖ ﻭﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﻐﻴﺐ ﻋﺎﱂ
ﺗﺸﺎﺀ ﻣﻦ ﻬﺗﺪﻱ ﺇﻧﻚ ﺑﺈﺫﻧﻚ ﺍﳊﻖ ﻣﻦ ﻓﻴﻪ ﺍﺧﺘﻠﻒ ﳌﺎ ﺍﻫﺪﱐ ﳜﺘﻠﻔﻮﻥ
ﻣ ﺻﺮﺍﻁ ﺇﱃﺴﺘﻘﻴﻢ«)١(
ﺣﺎﺟﺔ ﰲ ﻛﻠﻨﺎ ﻓﺈﻧﻨﺎ ﺍﳍﺪﺍﻳﺔ ﺭﺑﻪ ﻣﻦ ﻳﻄﻠﺐ ،
(١)ﺍﳌﺴﻨﺪ ﰲ ﺃﲪﺪ ﺭﻭﺍﻩ.
- 18. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ٢١
ﻛﻠﻨﺎ ،ﻭﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺮﺟﺎﻝ ،ﻭﺍﳋﺎﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ،ﻭﺍﳌﺘﻌﻠﻢ ﺍﻟﻌﺎﱂ ،ﺍﳍﺪﺍﻳﺔ ﺇﱃ
ﻧﻘﻮﻝ ﺃﻥ ﻟﻨﺎ ﺍﷲ ﺷﺮﻉ ﻭﳍﺬﺍ ،ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺣﺎﺟﺔ ﰲ:ﹶﻁَﺍﺮﱢﺼﺍﻟ َﺎﻧِﺪْﻫﺍ
َﻢِﻴﻘَﺘْﺴُﻤﹾﻟﺍ.
ﻭﺍﳌﻌﲎ:،ﻋﻠﻴـﻪ ﻭﺛﺒﺘﻨﺎ ﺇﻟﻴﻪ ﻭﺃﺭﺷﺪﻧﺎ ﺍﳋﲑ ﻋﻠﻰ ﺩﻟﻨﺎﻭﺍﻟﺼـﺮﺍﻁ
ﻛﺘﺎﺏ ﻋﻠﻴﻪ ﺩﻝ ﻣﺎ ﻳﻌﲏ ،ﻭﺍﻟﺴﻨﺔ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ،ﺍﷲ ﺩﻳﻦ ﻫﻮ ﺍﳌﺴﺘﻘﻴﻢ
ﻭﻫـﻮ ،ﺍﻹﺳﻼﻡ ﻭﻫﻮ ،ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺼﺮﺍﻁ ﻫﻮ ﻓﻬﺬﺍ ،ﺭﺳﻮﻟﻪ ﻭﺳﻨﺔ ﺍﷲ
ﳍـﺬﺍ ﺍﳍﺪﺍﻳﺔ ﺭﺑﻚ ﻣﻦ ﺗﻄﻠﺐ ،ﺍﷲ ﺩﻳﻦ ﻭﻫﻮ ،ﻭﺍﻟﺘﻘﻰ ﻭﺍﻟﱪ ،ﺍﻹﳝﺎﻥ
ﻫﺬﺍ ﻋﻠﻰ ﻭﺃﻧﺖ ﲤﻮﺕ ﺣﱴ ﻋﻠﻴﻪ ﻳﺜﺒﺘﻚ ﻭﺃﻥ ،ﻋﻠﻴﻪ ﺗﺴﻘﻴﻢ ﺃﻥ ﺍﻟﺼﺮﺍﻁ
ﺍﻟﺼﺮﺍﻁﺍﻟﺼﺮﺍﻁ ﻭﻫﻮ ،ﻭﺃﺗﺒﺎﻋﻬﻢ ﺍﻟﺮﺳﻞ ﻣﻦ ﻋﻠﻴﻪ ﺍﳌﻨﻌﻢ ﺻﺮﺍﻁ ﻭﻫﻮ
ﺗﻌﺎﱃ ﻗﺎﻝ ،ﻋﻠﻴﻪ ﻭﺳﺎﺭﻭﺍ ﻋﻠﻴﻪ ﺍﺳﺘﻘﺎﻣﻮﺍ ﺍﻟﺬﻱ:َﻪﱠـﻠﺍﻟ ﹺﻊِـﻄُﻳ ْﻦَﻣَﻭ
َﲔﱢﻴﹺـﺒﱠﻨﺍﻟ َﻦِـﻣ ْﻢﹺﻬْﻴﹶـﻠَﻋ ُﻪﱠـﻠﺍﻟ َﻢَﻌْﻧﹶﺃ َﻦِﻳﺬﱠﻟﺍ َﻊَﻣ َﻚِﺌﹶﻟﹸﻭﺄﹶﻓ ﹶﻝُﻮﺳﱠﺮَﺍﻟﻭ
َﺣَﻭ َﲔِﺤِﻟﱠـﺎﺼَﺍﻟﻭ ِﺀَﺍﺪَﻬﱡﺸَﺍﻟﻭ َﲔِﻘﱢﻳﺪﱢﺼَﺍﻟﻭﹰـﺎﻘِﻴﻓَﺭ َﻚِـﺌﹶﻟﹸﻭﺃ َﻦُـﺴ
]ﺍﻟﻨﺴﺎﺀ.[
ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﰒ:َﲔﱢﻟﱠﺎﻀﺍﻟ ﹶﺎﻟَﻭ ْﻢﹺﻬْﻴﹶﻠَﻋ ﹺﺏُﻮﻀْﻐَﻤﹾﻟﺍ ﹺﺮْﻴﹶﻏ.
ﻭﺍﳌﻌﲎ:ﻋﻠـﻴﻬﻢ ﺍﳌﻐﻀﻮﺏ ﻫﺆﻻﺀ ﻃﺮﻳﻖ ﳚﻨﺒﻚ ﺃﻥ ﺗﺴﺄﻟﻪ ﺃﻧﻚ
ﻭ ،ﻭﺍﻟﻀﺎﻟﲔْﻢﹺﻬْﻴﹶﻠَﻋ ﹺﺏُﻮﻀْﻐَﻤﹾﻟﺍ:ﻭﱂ ﺍﳊـﻖ ﻋﺮﻓـﻮﺍ ﺍﻟﺬﻳﻦ ﻫﻢ
ﻭ ﻭﺃﺷﺒﺎﻫﻬﻢ ﺍﻟﻴﻬﻮﺩ ﻭﻫﻢ ،ﺑﻪ ﻳﻌﻤﻠﻮﺍﱠﻀﺍﻟَﲔﱢﻟﺎ:ﺍﻟﺬﻳﻦ ﺍﳉﻬﺎﻝ ﻫﻢ
ﻭﺃﺷﺒﺎﻫﻬﻢ ﺍﻟﻨﺼﺎﺭﻯ ﻭﻫﻢ ،ﻋﻠﻢ ﻏﲑ ﻋﻠﻰ ﻳﺘﻌﺒﺪﻭﻥ.
ﻭﻫﺆﻻﺀ ﻫﺆﻻﺀ ﻃﺮﻳﻖ ﳚﻨﺒﻚ ﺃﻥ ﺍﷲ ﺗﺴﺄﻝ..ﻃﺮﻳﻖ ﻳﻬﺪﻳﻚ ﻭﺃﻥ
ﻋﺮﻓﻮﺍ ﺍﻟﺬﻳﻦ ﻭﺍﻟﻌﻤﻞ ﺍﻟﻌﻠﻢ ﺃﻫﻞ ،ﻭﺃﺗﺒﺎﻋﻬﻢ ﺍﻟﺮﺳﻞ ﻭﻫﻢ ،ﻋﻠﻴﻬﻢ ﺍﳌﻨﻌﻢ
ﺃﻥ ﺍﷲ ﺗﺴـﺄﻝ ،ﺍﳌﺴﺘﻘﻴﻢ ﺍﻟﺼﺮﺍﻁ ﺃﻫﻞ ﻫﻢ ﻫﺆﻻﺀ ،ﺑﻪ ﻭﻋﻤﻠﻮﺍ ﺍﳊﻖ
- 19. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ٢٢
ﻃﺮﻳ ﻳﻬﺪﻳﻚﺣـﱴ ﺍﻟﺼـﺎﱀ ﻭﺍﻟﻌﻤـﻞ ﺍﻟﻨﺎﻓﻊ ﺍﻟﻌﻠﻢ ﳝﻨﺤﻚ ﻭﺃﻥ ﻘﻬﻢ
ﺗﺴﻘﻴﻢ.
ﺃﻭ ﻣﻨﻜﺒﻴﻪ ﺣﺬﻭ ﻳﺪﻳﻪ ﺭﺍﻓﻌﺎ ﻣﻜﱪﺍ ﻳﺮﻛﻊ ﰒ ،ﺑﻌﺪﻫﺎ ﺳﻮﺭﺓ ﻳﻘﺮﺃ ﰒ
ﻣﻔﺮﻗـﺎ ،ﺭﻛﺒﺘﻴـﻪ ﻋﻠﻰ ﻳﺪﻳﻪ ﻭﺍﺿﻌﺎ ،ﻇﻬﺮﻩ ﺣﻴﺎﻝ ﺭﺃﺳﻪ ﺟﺎﻋﻼ ﺃﺫﻧﻴﻪ
ﻭﻳﻘﻮﻝ ،ﺭﻛﻮﻋﻪ ﰲ ﻭﻳﻄﻤﺌﻦ ،ﺃﺻﺎﺑﻌﻪ:»ﺍﻟﻌﻈﻴﻢ ﺭﰊ ﺳﺒﺤﺎﻥ«.
ﻭﻳﺴ ،ﺃﻛﺜﺮ ﺃﻭ ﺛﻼﺛﺎ ﻳﻜﺮﺭﻫﺎ ﺃﻥ ﻭﺍﻷﻓﻀﻞﻣـﻊ ﻳﻘﻮﻝ ﺃﻥ ﺘﺤﺐ
ﺫﻟﻚ:»ﱄ ﺍﻏﻔﺮ ﺍﻟﻠﻬﻢ ،ﻭﲝﻤﺪﻙ ﺍﻟﻠﻬﻢ ﺳﺒﺤﺎﻧﻚ«.
ﺍﻟﺘﺴﺒﻴﺢ ﻭﻣﻌﲎ:ﻧﻘﺺ ﻛﻞ ﻋﻦ ﺍﻟﺘﻨﺰﻳﻪ.
ﺃﺣﺪﳘﺎ:ﻭﺍﻟﻌﺠـﺰ ،ﺍﳉﻬـﻞ ﻋﻦ ﺍﷲ ﺗﻨﺰﻳﻪ ﻣﺜﻞ ،ﺍﻟﻨﻘﺺ ﻣﻄﻠﻖ
ﺫﻟﻚ ﺃﺷﺒﻪ ﻭﻣﺎ ،ﻭﺍﻟﻨﻮﻡ.
ﺍﻟﺜﺎﱐ:ﻛﻤـﺎ ﻳﻔﻌﻠﻪ ﻓﻴﻤﺎ ﺍﻟﺘﻌﺐ ﻋﻦ ﺍﷲ ﻓﻴﻨﺰﻩ ،ﻛﻤﺎﻟﻪ ﰲ ﺍﻟﻨﻘﺺ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﰲ:ﹾﻘﹶﻠَﺧ ْﺪﹶﻘﹶﻟَﻭِـﻲﻓ َﺎﻤُﻬَﻨْﻴَﺑ َﺎﻣَﻭ َﺽْﺭﹶﺄﹾﻟَﺍﻭ ِﺕَﺍﻭَﺎﻤﱠﺴﺍﻟ َﺎﻨ
ﹴﺏُﻮﻐﹸﻟ ْﻦِﻣ َﺎﻨﱠﺴَﻣ َﺎﻣَﻭ ﹴﻡﱠﺎﻳﹶﺃ ِﺔﱠﺘِﺳ]ﻕ:٣٨.[
،ﻟﻠﻤﺨﻠﻮﻕ ﺑﺎﻟﻨﺴﺒﺔ ﺍﻟﻨﻘﺺ ﻳﻌﺘﺮﻳﻬﺎ ﻟﻜﻦ ،ﻛﻤﺎﻝ ﻭﺍﳋﻠﻖ ﻓﺎﻟﻘﺪﺭﺓ
ﺍﻟﺘﻌـﺐ ﻣـﻊ ﻟﻜـﻦ ﺑﻨﺎﺀ ﻳﺒﲏ ﺃﻭ ﹰﺍﻗﺪﺭ ﺃﻭ ،ﹰﺎﺑﺎﺑ ﻳﺼﻨﻊ ﻗﺪ ﻓﺎﳌﺨﻠﻮﻕ
ﺗﻌﺎﱃ ﺍﻟﺮﺏ ﺃﻣﺎ ،ﻧﻘﺺ ﻓﻬﺬﺍ ،ﻭﺍﻹﻋﻴﺎﺀ،ﺇﻋﻴـﺎﺀ ﻭﻻ ﺗﻌﺐ ﻳﻠﺤﻘﻪ ﻓﻼ
ﻭﰲ ،ﻭﺍﻷﺭﺽ ﺍﻟﺴـﻤﻮﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﺨﻠﻮﻗﺎﺕ ﳍﺬﻩ ﺧﻠﻘﻪ ﻣﻊ ﺣﱴ
ﺍﻟﻮﺟﻴﺰﺓ ﺍﳌﺪﺓ ﻫﺬﻩ.
ﺍﻟﺜﺎﻟﺚ:ﻓﻤﺸـﺎﻬﺑﺘﻬﻢ ،ﺍﳌﺨﻠـﻮﻗﲔ ﻣﺸﺎﻬﺑﺔ ﺍﻟﺜﺎﱐ ﻣﻦ ﻳﻜﻮﻥ ﻭﻗﺪ
ﺍﻟﻜﺎﻣﻞ ﻣﻘﺎﺭﻧﺔ ﺑﻞ ،ﹰﺎﻧﺎﻗﺼ ﳚﻌﻠﻪ ﺑﺎﻟﻨﺎﻗﺺ ﺍﻟﻜﺎﻣﻞ ﺇﳊﺎﻕ ﻷﻥ ،ﻧﻘﺺ
- 20. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ٢٣
ﹰﺎﻧﺎﻗﺼ ﳚﻌﻠﻪ ﺑﺎﻟﻨﺎﻗﺺ.ﻳ ﺃﺷﻴﺎﺀ ﺛﻼﺛﺔ ﻓﻬﺬﻩﻋﻨﻬﺎ ﺍﷲ ﻨﺰﻩ)١(
.
ﺍﻟﻨﱯ ﻗﺎﻝ ،ﺍﷲ ﺗﻌﻈﻴﻢ ﺍﻟﺮﻛﻮﻉ ﻭﰲ:»ﻓﻌﻈﻤﻮﺍ ﺍﻟﺮﻛﻮﻉ ﻓﺄﻣﺎ
ﺍﻟﺮﺏ ﻓﻴﻪ«ﻭﺍﻟﻔﻌﻠﻲ ﺍﻟﻘﻮﱄ ﺍﻟﺘﻌﻈﻴﻢ ﻓﻴﻪ ﻭﳚﺘﻤﻊ ،.
ﺍﻟﺘﺴﺒﻴﺢ ﻭﻣﻌﲎ:ﺳﺒﻖ ﻛﻤﺎ ﻧﻘﺺ ﻛﻞ ﻋﻦ ﺍﻟﺘﻨﺰﻳﻪ.
ﻭﻗﻮﻝ" :ﺍﻟﻌﻈﻴﻢ ﺭﰊ"ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﺎ ،ﻭﺻﻔﺎﺗﻪ ﺫﺍﺗﻪ ﰲ ﺍﻟﻌﻈﻴﻢ ﺃﻱ
ﰲ ﻛﺨﺮﺩﻟﺔ ﺇﻻ ﺍﻟﺮﲪﻦ ﻛﻒ ﰲ ﻭﺍﻷﺭﺿﻮﻥﺃﺣﺪﻧﺎ ﻛﻒ.
ﺃﺫﻧﻴـﻪ ﺃﻭ ﻣﻨﻜﺒﻴﻪ ﺣﺬﻭ ﺇﱃ ﻳﺪﻳﻪ ﻳﺮﻓﻊ ﺍﻟﺮﻛﻮﻉ ﻣﻦ ﺍﻟﺮﻓﻊ ﻭﻋﻨﺪ
ﹰﻼﻗﺎﺋ:»ﲪﺪﻩ ﳌﻦ ﺍﷲ ﲰﻊ«ﻳﻘﻮﻝ ﰒ ،ﹰﺍﻣﻨﻔﺮﺩ ﺃﻭ ﹰﺎﺇﻣﺎﻣ ﻛﺎﻥ ﺇﻥ:»ﺭﺑﻨﺎ
ﻭﻣـﻞﺀ ﺍﻟﺴـﻤﺎﺀ ﻣﻞﺀ ﻭﻓﻴﻪ ﹰﺎﻣﺒﺎﺭﻛ ﹰﺎﻭﻃﻴﺒ ﹰﺍﻛﺜﲑ ﹰﺍﲪﺪ ﺍﳊﻤﺪ ﻭﻟﻚ
ﺑﻌـﺪ ﺷﻲﺀ ﻣﻦ ﺷﺌﺖ ﻣﺎ ﻭﻣﻞﺀ ﺍﻷﺭﺽ«ﻭﻣﻌـﲎ ،"ﲰـﻊ:"ﺃﻱ
ﺍﺳﺘﺠﺎﺏ.
ﻋﺪ ﻭﳍﺬﺍﻫﻲ ﺻﻴﻎ ﺓ:»ﺍﳊﻤـﺪ ﻭﻟﻚ ﺭﺑﻨﺎ«ﺃﻭ ،»ﻟـﻚ ﺭﺑﻨـﺎ
ﺍﳊﻤﺪ«ﺃﻭ ،»ﺍﳊﻤﺪ ﻭﻟﻚ ﺭﺑﻨﺎ ﺍﻟﻠﻬﻢ«ﺃﻭ ،»ﻟـﻚ ﺭﺑﻨـﺎ ﺍﻟﻠـﻬﻢ
ﺍﳊﻤﺪ«.
ﻫﻲ ﻟﻔﻮﺍﺋﺪ ﹰﺎﺃﺣﻴﺎﻧ ﻭﻫﺬﺍ ﹰﺎﺃﺣﻴﺎﻧ ﻫﺬﺍ ﻳﻘﻮﻝ ﺃﻥ ﻭﺍﻷﻓﻀﻞ:
١-ﺍﻟﺴﻨﺔ ﻋﻠﻰ ﺍﶈﺎﻓﻈﺔ٢-ﺍﻟﺴﻨﺔ ﺍﺗﺒﺎﻉ.٣-ﺍﻟﻘﻠﺐ ﺣﻀﻮﺭ.
ﻗﻮﻝ ﻭﻣﻌﲎ:»ﺍﻟﺴﻤﺎﺀ ﻣﻞﺀ«ﳏ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺃﻥ ﻫﻮﻤﻮﺩ
ﻳﺴﺘﺤﻖ ﺗﻌﺎﱃ ﺍﷲ ﻓﺈﻥ ،ﻳﻔﻌﻠﻪ ﻓﻌﻞ ﻛﻞ ﻭﻋﻠﻰ ،ﳜﻠﻘﻪ ﳐﻠﻮﻕ ﻛﻞ ﻋﻠﻰ
ﺧﻠـﻖ ﻣﻦ ﻛﻠﻬﺎ ﻓﻴﻬﺎ ﲟﺎ ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﻮﺍﺕ ﺃﻥ ﻭﻣﻌﻠﻮﻡ ،ﺍﳊﻤﺪ ﻋﻠﻴﻪ
(١)ﺍﳌﻤﺘﻊ ﺍﻟﺸﺮﺡ ،ﻋﺜﻴﻤﲔ ﺍﺑﻦ)٣/١٢٨،١٢٩.(
- 21. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ٢٤
ﺍﳌﺨﻠﻮﻗﺎﺕ ﻷﻥ ،ﻭﺍﻷﺭﺽ ﻟﻠﺴﻤﻮﺍﺕ ﹰﺎﻣﺎﻟﺌ ﺣﻴﻨﺌﺬ ﺍﳊﻤﺪ ﻓﻴﻜﻮﻥ ،ﺍﷲ
ﳏﻤـﻮﺩ ﺍﷲ ﺃﻥ ﺑﻪ ﻳﺴﺘﺤﻀﺮ ﺍﻹﻧﺴﺎﻥ ﻷﻥ ،ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﻮﺍﺕ ﲤﻸ
ﻓﻌﻠﻪ ﻓﻌﻞ ﻛﻞ ﻋﻠﻰﺧﻠﻘﻪ ﺧﻠﻖ ﻛﻞ ﻭﻋﻠﻰ ،.
ﻭ»ﺑﻌﺪ ﺷﻲﺀ ﻣﻦ ﺷﺌﺖ ﻭﻣﺎ«ﺑﻌـﺪ؟ ﺷﻲﺀ ﻣﻦ ﺍﷲ ﻳﺸﺎﺀ ﻫﻞ ،
،ﻭﺍﻟﻨـﺎﺭ ﺍﳉﻨﺔ ﺗﺄﰐ ﰒ ،ﻭﺗﺰﻭﻝ ﺗﻄﻮﻯ ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﻮﺍﺕ ﻷﻥ ،ﻧﻌﻢ
ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﺎﺀ ﺑﻘﺎﺀ ﻣﻦ ﺃﻋﻢ ﻓﻬﻮ.
»ﺑﻌﺪ ﺷﻲﺀ ﻣﻦ ﺷﺌﺖ ﻣﺎ«:ﻭﻳﺴﺘﺤﺐ ،ﺍﷲ ﺇﻻ ﻳﻌﻠﻤﻪ ﻻ ﳑﺎ ﺃﻱ
ﰲ ﻓﻌﻞ ﻛﻤﺎ ﺻﺪﺭﻩ ﻋﻠﻰ ﻳﺪﻳﻪ ﻳﻀﻊ ﺃﻥ ﺍﻻﻋﺘﺪﺍﻝ ﺑﻌﺪﻗﺒـﻞ ﻗﻴﺎﻣـﻪ
ﺍﻟﺮﻛﻮﻉ.
ﺃﻋﻀﺎﺀ ﺳﺒﻌﺔ ﻋﻠﻰ ﹰﺍﺳﺎﺟﺪ ﹰﺍﻣﻜﱪ ﳜﺮ ﰒ:،ﻭﺭﻛﺒﺘﻴـﻪ ،ﺭﺟﻠﻴـﻪ
ﺃﻧﻔﻪ ﻣﻊ ﺟﺒﻬﺘﻪ ،ﻭﻳﺪﻳﻪ.ﺇﻥ ﻳﺪﻳـﻪ ﻗﺒـﻞ ﺍﻷﺭﺽ ﻋﻠﻰ ﺭﻛﺒﺘﻴﻪ ﻭﻳﻀﻊ
ﺑﺄﺻﺎﺑﻊ ﹰﻼﻣﺴﺘﻘﺒ ،ﺭﻛﺒﺘﻴﻪ ﻗﺒﻞ ﻳﺪﻳﻪ ﻗﺪﻡ ﻋﻠﻴﻪ ﺷﻖ ﻓﺈﻥ ،ﺫﻟﻚ ﻟﻪ ﺗﻴﺴﺮ
ﻋﻠـﻰ ﻳﺴﺠﺪ ﺃﻥ ﳚﻮﺯ ﻭﻻ ،ﻳﺪﻳﻪ ﺃﺻﺎﺑﻊ ﹰﺎﺿﺎﻣ ،ﺍﻟﻘﺒﻠﺔ ﻭﻳﺪﻳﻪ ﺭﺟﻠﻴﻪ
ﻣﻦ ﺣﺎﺋﻞﺃﻭ ،ﹰﻼﻣـﺜ ﻛﻔﻴـﻪ ﻋﻠﻰ ﺟﺒﻬﺘﻪ ﻳﻀﻊ ﺑﺄﻥ ،ﺍﻟﺴﺠﻮﺩ ﺃﻋﻀﺎﺀ
ﺑﻌﺾ ﻋﻠﻰ ﺑﻌﻀﻬﺎ ﺭﺟﻠﻴﻪ ﻳﻀﻊ.
ﺍﻟﺴﺠﻮﺩ؟ ﰲ ﺍﳊﺎﺋﻞ ﻭﺿﻊ ﺣﻜﻢ ﻣﺎ
ﺍﻟﻌﻠﻢ ﺃﻫﻞ ﻗﺎﻝ:ﻗﺴﻤﲔ ﺇﱃ ﻳﻨﻘﺴﻢ ﺍﳊﺎﺋﻞ ﺃﻥ:
ﺍﻷﻭﻝ ﺍﻟﻘﺴﻢ:ﺇﻻ ﻋﻠﻴـﻪ ﻳﺴﺠﺪ ﺃﻥ ﻳﻜﺮﻩ ﻓﻬﺬﺍ ،ﺑﺎﳌﺼﻠﻲ ﻣﺘﺼﻞ
ﺍﱁ ،ﻭﺍﻟﻐﺘﺮﺓ ،ﺍﳌﻠﺒﻮﺱ ﻭﺍﳌﺸﻠﺢ ،ﺍﳌﻠﺒﻮﺱ ﺍﻟﺜﻮﺏ ﻣﺜﻞ ،ﺣﺎﺟﺔ ﻣﻦ.
ﺍﻟﺜﺎﱐ ﺍﻟﻘﺴﻢ:،ﻓﻴﻪ ﻛﺮﺍﻫﺔ ﻭﻻ ﺑﻪ ﺑﺄﺱ ﻻ ﻓﻬﺬﺍ ﹰﻼﻣﻨﻔﺼ ﻛﺎﻥ ﺇﺫﺍ
- 22. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ٢٥
ﺍﻟﻨﱯ ﻋﻦ ﺛﺒﺖ ﻷﻧﻪﺍﳋﻤﺮﺓ ﻋﻠﻰ ﺻﻠﻰ ﺃﻧﻪ.
ﻭﺍﳋﻤﺮﺓ:ﺍﳌﺼـﻠﻲ ﺟﺒﻬـﺔ ﻳﺴﻊ ﺍﻟﻨﺨﻞ ﻣﻦ ﺧﺼﻴﻒ ﻋﻦ ﻋﺒﺎﺭﺓ
ﺃﻗﺴﺎﻡ ﺛﻼﺛﺔ ﺍﳊﻮﺍﺋﻞ ﺗﻜﻮﻥ ﻫﺬﺍ ﻭﻋﻠﻰ ﻓﻘﻂ ﻭﻛﻔﻴﻪ.
١-ﻭﻻ ﺣـﺮﺍﻡ ﻋﻠﻴﻪ ﺍﻟﺴﺠﻮﺩ ﻓﻬﺬﺍ ،ﺍﻟﺴﺠﻮﺩ ﺃﻋﻀﺎﺀ ﻣﻦ ﻗﺴﻢ
ﺍﻟﺴﺠﻮﺩ ﳚﺰﺉ.
٢-ﻓﻬـﺬﺍ ،ﺑﺎﳌﺼﻠﻲ ﻣﺘﺼﻞ ﻟﻜﻨﻪ ﺍﻟﺴﺠﻮﺩ ﺃﻋﻀﺎﺀ ﻏﲑ ﻣﻦ ﻗﺴﻢ
ﺍﻟﻜﺮﺍﻫﺔ ﻣﻊ ﻟﻜﻦ ،ﺍﻟﺴﺠﻮﺩ ﻷﺟﺰﺃ ﻓﻌﻞ ﻭﻟﻮ ،ﻣﻜﺮﻭﻩ.
٣-ﺍﻟﻌﻠـﻢ ﺃﻫـﻞ ﻗﺎﻝ ﻭﻟﻜﻦ ،ﺑﻪ ﺑﺄﺱ ﻻ ﻓﻬﺬﺍ ﻣﻨﻔﺼﻞ ﻗﺴﻢ:
ﻋﻠﻴﻪ ﻳﺴﺠﺪ ﲟﺎ ﻓﻘﻂ ﺟﺒﻬﺘﻪ ﳜﺺ ﺃﻥ ،ﻳﻜﺮﻩ.
ﺍﻟﺴﺠﻮﺩ ﻣﻦ ﺍﳊﻜﻤﺔ:
ﻣ ﺃﺷﺮﻑ ﻳﻀﻊ ﺍﻹﻧﺴﺎﻥ ﻓﺈﻥ ،ﻟﻪ ﻭﺍﻟﺬﻝ ﷲ ﺍﻟﺘﻌﺒﺪ ﻛﻤﺎﻝ ﻣﻦ ﺇﻧﻪﺎ
ﻗﺪﻣﻪ ﻭﻫﻮ ﻓﻴﻪ ﻣﺎ ﺃﺳﻔﻞ ﲝﺬﺍﺀ ﻭﺟﻬﻪ ﻭﻫﻮ ﻓﻴﻪ.
ﻣﺎ ﺃﻗﺮﺏ ﺻﺎﺭ ﻭﺟﻞ ﻋﺰ ﻟﻠﺮﺏ ﻭﺍﻟﻨﺰﻭﻝ ﺍﻟﺘﻄﺎﻣﻦ ﻫﺬﺍ ﺃﺟﻞ ﻭﻣﻦ
ﺃﻋﻠـﻰ ﻟﻜـﺎﻥ ﻗﺎﻡ ﻟﻮ ﺃﻧﻪ ﻣﻊ ،ﺳﺎﺟﺪ ﻭﻫﻮ ﺭﺑﻪ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻳﻜﻮﻥ
ﺗﻮﺍﺿـﻊ ﻓﻤﻦ ،ﺍﷲ ﺇﱃ ﺃﻗﺮﺏ ﺻﺎﺭ ﻭﺟﻞ ﻋﺰ ﷲ ﻟﻨﺰﻭﻟﻪ ﻟﻜﻦ ،ﻭﺃﻗﺮﺏ
ﺗ ﺃﻥ ﻗﺒﻞ ﻗﻠﻮﺑﻨﺎ ﺗﺴﺠﺪ ﺃﻥ ﻟﻨﺎ ﻳﻨﺒﻐﻲ ﻭﳍﺬﺍ ،ﺭﻓﻌﻪ ﷲﺟﻮﺍﺭﺣﻨﺎ ﺴﺠﺪ..
ﻭﺣﻼﻭﺗﻪ ﺍﻟﺴﺠﻮﺩ ﻟﺬﺓ ﻧﺪﺭﻙ ﺣﱴ.
ﺑﺘﻤـﺎﻡ ﺑﻈﻮﺍﻫﺮﻫـﺎ ﺍﻟﻄﺎﻋﺎﺕ ﳒﻤﻞ ﺃﻥ ﻣﺄﻣﻮﺭﻭﻥ ﺃﻧﻨﺎ ﺷﻚ ﻭﻻ
،ﺍﻟﻨـﺎﺱ ﻣﻦ ﻛﺜﲑ ﻋﻨﻪ ﻳﻐﻔﻞ ﺁﺧﺮ ﺷﻲﺀ ﻫﻨﺎﻙ ﻟﻜﻦ ،ﻭﻛﻤﺎﻟﻪ ﺍﻻﺗﺒﺎﻉ
ﻭﻳﺴﺠﺪ ،ﺍﻟﺒﺪﻥ ﺭﻛﻮﻉ ﻗﺒﻞ ﺍﻟﻘﻠﺐ ﻳﺮﻛﻊ ﲝﻴﺚ ،ﺍﻟﺒﺎﻃﻦ ﺗﻜﻤﻴﻞ ﻭﻫﻮ
- 23. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ٢٦
ﺃ ﻟﻮ ﺃﻧﻨﺎ ،ﺍﷲ ﻭﺃﺷﻬﺪ ،ﻭﺍﷲ ﻭﺇﱐ ،ﺍﻟﺒﺪﻥ ﺳﺠﻮﺩ ﻗﺒﻞﻛﻤﺎ ﺍﻟﺼﻼﺓ ﻗﻤﻨﺎ
ﺍﷲ ﻷﻥ ،ﻗﻮﻱ ﺟﺪﻳﺪ ﺑﺈﳝﺎﻥ ﳔﺮﺝ ﺻﻼﺓ ﻣﻦ ﺧﺮﺟﻨﺎ ﻛﻠﻤﺎ ﻟﻜﻨﺎ ﻳﻨﺒﻐﻲ
ﻳﻘﻮﻝ:ﹶﺓﹶﺎﻠﱠـﺼﺍﻟ ﱠﻥﹺﺇ ﹶﺓﹶﺎﻠﱠﺼﺍﻟ ﹺﻢِﻗﹶﺃَﻭ ﹺﺏَﺎﺘِﻜﹾﻟﺍ َﻦِﻣ َﻚْﻴﹶﻟﹺﺇ َﻲِﺣﹸﻭﺃ َﺎﻣ ﹸﻞْﺗﺍ
َـﺎﻣ ُﻢﹶـﻠْﻌَﻳ ُﻪﱠﻠَﺍﻟﻭ ُﺮَﺒﹾﻛﹶﺃ ِﻪﱠﻠﺍﻟ ُﺮﹾﻛِﺬﹶﻟَﻭ ﹺﺮﹶﻜْﻨُﻤﹾﻟَﺍﻭ ِﺀَﺎﺸْﺤﹶﻔﹾﻟﺍ ﹺﻦَﻋ َﻰﻬْﻨَﺗ
َﺗﹶﻥُﻮﻌَﻨْﺼ]ﺍﻟﻌﻨﻜﺒﻮﺕ:٤٥[ﺑﻌﻔـﻮﻩ ﻳﻌﺎﻣﻠﻨـﺎ ﺃﻥ ﺍﷲ ﻧﺴﺄﻝ ﻟﻜﻦ ،
ﲟﺎ ﻧﺄﰐ ﻻ ﻷﻧﻨﺎ ،ﺍﻷﻭﻝ ﺍﻟﻘﻠﺐ ﻫﻮ ﺑﻘﻠﺐ ﻭﳔﺮﺝ ،ﺑﻘﻠﺐ ﻓﻴﻬﺎ ﻧﺪﺧﻞ
ﻬﺑـﺬﻩ ﻭﺷـﻌﻮﺭﻩ ﻭﺣﻀﻮﺭﻩ ،ﺍﻟﻘﻠﺐ ﺧﻀﻮﻉ ﻣﻦ ﺑﻪ ﻧﺄﰐ ﺃﻥ ﻳﻨﺒﻐﻲ
ﺑﲔ ﻣﺎ ﻫﻲ ﻭﺃﻗﻮﺍﻝ ،ﳐﺘﻠﻔﺔ ﻭﺃﻓﻌﺎﻝ ،ﻣﺘﻨﻮﻋﺔ ﺭﻳﺎﺽ ﻫﻲ ﺍﻟﱵ ﺍﻟﺘﻨﻘﻼﺕ
ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻛﻼﻡ ﻗﺮﺍﺀﺓﻭﺍﻟﺜﻨـﺎﺀ ﻭﺩﻋﺎﺋﻪ ﻭﺗﻜﺒﲑﻩ ﻭﺗﻌﻈﻴﻤﻪ ﻭﺫﻛﺮﻩ
ﺍﻟﺼﻔﺎﺕ ﺑﺄﻛﻤﻞ ﻭﻭﺻﻔﻪ ﻋﻠﻴﻪ" :ﻭﺍﻟﺼـﻠﻮﺍﺕ ﷲ ﺍﻟﺘﺤﻴﺎﺕ"...ﺍﱁ.
ﺍﻷﺳﺮﺍﺭ ﻫﺬﻩ ﻣﺮﺍﻋﺎﺓ ﺟﻬﺔ ﻣﻦ ﻗﺼﻮﺭ ﻓﻴﻨﺎ ﻟﻜﻦ ،ﻋﻈﻴﻤﺔ ﺭﻳﺎﺽ ﻓﻬﻲ.
ﺍﳊﺪﻳﺚ ﰲ ﻭﺭﺩ ﻭﻗﺪ)١(
:»ﺗﺄﻛـﻞ ﺃﻥ ﺍﻟﻨﺎﺭ ﻋﻠﻰ ﺣﺮﻡ ﺍﷲ ﺇﻥ
ﺍﻟﺴﺠﻮﺩ ﺃﻋﻀﺎﺀ«.
ﺳﺆﺍﻝ:ﺍﻟﻌﺼﺎﺓ؟ ﻣﻦ ﺍﻟﻨﺎﺭ ﻳﺪﺧﻞ ﻓﻤﻦ
ﺍﳉﻮﺍﺏ:ﻳﻜـﻦ ﻭﱂ ،ﻋﻠﻴﻬﻢ ﺍﷲ ﻳﺘﺐ ﱂ ﺇﺫﺍ ﺍﳌﺆﻣﻨﲔ ﻋﺼﺎﺓ ﻷﻥ
،ﺫﻧﻮﻬﺑﻢ ﺑﻘﺪﺭ ﺑﺎﻟﻨﺎﺭ ﻳﻌﺬﺑﻮﻥ ﻓﺈﻬﻧﻢ ﺳﻴﺌﺎﻬﺗﻢ ﻋﻠﻰ ﺗﺮﺟﺢ ﺣﺴﻨﺎﺕ ﳍﻢ
ﻓﻴﻬﺎ ﺗﺆﺛﺮ ﻭﻻ ﺍﻟﻨﺎﺭ ﺗﺄﻛﻠﻬﺎ ﻻ ﳏﺘﺮﻣﺔ ﺍﻟﺴﺠﻮﺩ ﺃﻋﻀﺎﺀ ﻟﻜﻦ.
ﻭﻳﻘﻮﻝ:»ﺍﻷﻋﻠﻰ ﺭﰊ ﺳﺒﺤﺎﻥ«ﺍﻟﺴﺠﻮﺩ ﺣﺎﻝ.ﺍﻟﺘﺴـﺒﻴﺢ ﻭﻣﻌﲎ
ﺍﻟﻌﻈﻴﻢ ﺭﰊ ﺳﺒﺤﺎﻥ ﰲ ﺳﺒﻖ ﻛﻤﺎ)٢(
.
(١)ﺍﻟﺴﺎﺑﻖ ﺍﳌﺮﺟﻊ ﻋﺜﻴﻤﲔ ﺍﺑﻦ.
(٢)ﺍﻟﺴﺎﺑﻖ ﺍﳌﺮﺟﻊ.
- 24. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ٢٧
ﻭﺃﻣﺎﻗﻮﻟﻪ:»ﺍﻷﻋﻠﻰ ﺭﰊ«ﻳﻘﻮﻝ ﺃﻥ ﺩﻭﻥ:»ﺍﻟﻌﻈﻴﻢ ﺭﰊ«ﻷﻥ ،
ﻣﺎ ﺃﻧﺰﻝ ﺍﻵﻥ ﺍﻹﻧﺴﺎﻥ ﻷﻥ ،ﺍﻟﻌﻈﻤﺔ ﺫﻛﺮ ﻣﻦ ﺃﻧﺴﺐ ﻫﻨﺎ ﺍﷲ ﻋﻠﻮ ﺫﻛﺮ
ﺍﳌﺴﻠﻢ ﻭﻋﻠﻰ ،ﺑﺎﻟﻌﻠﻮ ﺍﷲ ﻋﻠﻰ ﻳﺜﲏ ﺃﻥ ﺍﳌﻨﺎﺳﺐ ﻣﻦ ﻛﺎﻥ ﻟﺬﺍ ،ﻳﻜﻮﻥ
ﻗﻮﻟﻪ ﻋﻨﺪ ﻳﺸﻌﺮ ﺃﻥ:»ﺍﻷﻋﻠﻰ ﺭﰊ ﺳﺒﺤﺎﻥ«ﺫﺍﺗـﻪ ﰲ ﻋﻠـﻲ ﺍﷲ ﺃﻥ
ﻛﻞ ﻣﻦ ﺃﻋﻠﻰ ﻫﻮ ﺑﻞ ،ﻭﺻﻔﺎﺗﻪﻭﺍﳌﻨﺎﺳـﺒﺔ ﺍﳊﻜﻤﺔ ﺇﱃ ﻭﺍﻧﻈﺮ ،ﺷﻲﺀ
،ﻛﱪﻭﺍ ﹰﺎﺷﻴﺌ ﻋﻠﻮﺍ ﺇﺫﺍ ﺍﻟﺴﻔﺮ ﰲ ﺍﻟﺼﺤﺎﺑﺔ ﻛﺎﻥ ﻛﻴﻒ ﺍﻷﻣﻮﺭ ﻫﺬﻩ ﰲ
ﻳﺘﻌـﺎﻇﻢ ﻗﺪ ﻭﺍﺭﺗﻔﻊ ﻋﻼ ﺇﺫﺍ ﺍﻹﻧﺴﺎﻥ ﻷﻥ ،ﺳﺒﺤﻮﺍ ﹰﺎﻭﺍﺩﻳ ﻫﺒﻄﻮﺍ ﻭﺇﺫﺍ
ﻳﻘﻮﻝ ﺃﻥ ﻓﻤﻨﺎﺳﺐ ،ﻭﻳﻌﻠﻮ ﻭﻳﺘﻜﱪ ﻧﻔﺴﻪ ﰲ:»ﺃﻛـﱪ ﺍﷲ«ﻟﻴـﺬﻛﺮ
ﺍﻟ ﻓﺈﻥ ﻧﺰﻝ ﺇﺫﺍ ﺃﻣﺎ ،ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺑﻜﱪﻳﺎﺀ ﻧﻔﺴﻪﻓﻜـﺎﻥ ،ﻧﻘﺺ ﻨﺰﻭﻝ
ﻓﻴﻪ ﻛﻨﺖ ﺍﻟﺬﻱ ﺍﻟﻨﻘﺺ ﻋﻦ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻟﺘﻨﺰﻳﻪ ،ﺃﻭﱃ ﺍﻟﺘﺴﺒﻴﺢ ﺫﻛﺮ
ﻣﻨﻬﺎ ﺃﻋﻠﻰ ﻫﻮ ﲟﺎ ﻧﻔﺴﻪ ﺍﻹﻧﺴﺎﻥ ﻳﺬﻛﺮ ﺃﻥ ﺍﳌﻨﺎﺳﺐ ﻓﻜﺎﻥ ،ﺍﻵﻥ.
ﺍﻟﺮﺳﻮﻝ ﺃﻥ ﺍﻟﻮﺟﻮﻩ ﺑﻌﺾ ﻣﻦ ﻫﺬﺍ ﻭﻧﻈﲑﹰﺎﺷﻴﺌ ﺭﺃﻯ ﺇﺫﺍ ﻛﺎﻥ
ﻳﻘﻮﻝ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻳﻌﺠﺒﻪ:»ﺍﻵﺧـﺮﺓ ﻋﻴﺶ ﺍﻟﻌﻴﺶ ﺇﻥ ﻟﺒﻴﻚ«ﻓﻬـﺬﺍ
ﻳﻌﺠﺒﻚ ﺍﻟﺬﻱ ﺍﻟﻌﻴﺶﺯﺍﺋﻞ ﻋﻴﺶ.
ﺳﻮﺍﺀ ﳐﺎﺭﺟﻬﺎ ﻣﻦ ﺍﳊﺮﻭﻑ ﳜﺮﺝ ﺃﻥ ﺍﻟﺼﻼﺓ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﻋﻠﻰ
ﻳﺴﻤﻌﻬﺎ ﱂ ﺃﻡ ﻧﻔﺴﻪ ﺃﲰﻊ.
ﹰﺍﻣﻜﱪ ﺭﺃﺳﻪ ﻳﺮﻓﻊ ﰒ.،ﺍﻻﻧﺘﻘﺎﻝ ﺣﺎﻝ ﰲ ﺍﻟﺘﻜﺒﲑ ﻳﻜﻮﻥ ﺃﻥ ﻭﺍﻟﺴﻨﺔ
ﻭﻳﻀـﻊ ﺍﻟﻴﻤﲎ ﺭﺟﻠﻪ ﻭﻳﻨﺼﺐ ،ﻋﻠﻴﻬﺎ ﻭﳚﻠﺲ ﺍﻟﻴﺴﺮﻯ ﻗﺪﻣﻪ ﻭﻳﻔﺮﺵ
ﻭﺭﻛﺒﺘﻴﻪ ﻓﺨﺬﻳﻪ ﻋﻠﻰ ﻳﺪﻳﻪ.
ﺍﻟﻨﱯ ﻋﻦ ﺫﻛﺮﻳﻘﻮﻝ ﺃﻧﻪ:»ﺭﺏﻭﻋـﺎﻓﲏ ﻭﺍﺭﲪﲏ ﱄ ﺍﻏﻔﺮ
ﻭﺍﺭﺯﻗﲏ ﻭﺍﻫﺪﱐ«ﺃﻭ»ﺍﺟﱪﱐ«ﺑﺪﻝ»ﺍﺭﺯﻗﲏ«ﲨـﻊ ﺷـﺎﺀ ﻭﺇﻥ
- 25. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ٢٨
ﻳﺮﺟـﻊ ﺣﱴ ﺍﳉﻠﻮﺱ ﻫﺬﺍ ﰲ ﻭﻳﻄﻤﺌﻦ ،ﺩﻋﺎﺀ ﻣﻘﺎﻡ ﺍﳌﻘﺎﻡ ﻷﻥ ﺑﻴﻨﻬﻤﺎ
ﺍﻟﺴﺠﺪﺗﲔ ﻭﺑﲔ ﺍﻟﺮﻛﻮﻉ ﺑﻌﺪ ﻛﺎﻋﺘﺪﺍﻟﻪ ،ﻣﻜﺎﻧﻪ ﺇﱃ ﻓﻘﺎﺭ ﻛﻞ.
ﻭﻗﻮﻟﻪ:»ﺍﻏﻔﺮﱄ ﺭﺏ«ﺃﻥ ﻭﺗﻌـﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﺗﺴﺄﻝ ﺃﻧﻚ ﺃﻱ
ﺍﻟﺬﻧﻮ ﻟﻚ ﻳﻐﻔﺮﺍﻟﺬﻧﺐ ﺳﺘﺮ ﻫﻲ ﻭﺍﳌﻐﻔﺮﺓ ،ﻭﺍﻟﻜﺒﺎﺋﺮ ﺍﻟﺼﻐﺎﺋﺮ ﻛﻠﻬﺎ ﺏ
ﻋﻨﻪ ﻭﺍﻟﻌﻔﻮ.
ﻭﺃﻣﺎ:»ﺍﺭﺯﻗﲏ«ﻣﻦ ﺍﻟﺒﺪﻥ ﺑﻪ ﻳﻘﻮﻡ ﻣﺎ ﻭﻫﻮ ،ﺍﻟﺮﺯﻕ ﻃﻠﺐ ﻫﻮ ،
ﻭﺇﳝـﺎﻥ ﻋﻠﻢ ﻣﻦ ﺍﻟﺪﻳﻦ ﺑﻪ ﻳﻘﻮﻡ ﻭﻣﺎ ،ﻭﺳﻜﻦ ﻭﻟﺒﺎﺱ ﻭﺷﺮﺍﺏ ﻃﻌﺎﻡ
ﻫﺬﻩ ﺍﺳﺘﺤﻀﺎﺭ ﻋﻠﻰ ﻧﻔﺴﻪ ﻳﻌﻮﺩ ﺃﻥ ﻟﻪ ﻳﻨﺒﻐﻲ ﻭﺍﻹﻧﺴﺎﻥ ،ﺻﺎﱀ ﻭﻋﻤﻞ
ﻣﻨﺘﻔﻌ ﳜﺮﺝ ﺣﱴ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﻌﺎﱐﹰﺎ.
»ﻭﻋﺎﻓﲏ«ﻳﻘـﻮﻝ ﺃﻧـﻪ ﻓﺎﻟﻈـﺎﻫﺮ ﹰﺎﺻﺤﻴﺤ ﺍﻹﻧﺴﺎﻥ ﻛﺎﻥ ﺇﺫﺍ:
»ﻋﺎﻓﲏ«،ﹰﺎﺷﻴﺌ ﻳﺴﺘﺤﻀﺮ ﺃﻥ ﺩﻭﻥ ﺍﳌﻜﺎﻥ ﻫﺬﺍ ﰲ ﻣﺴﻨﻮﻥ ﺩﻋﺎﺀ ﻷﻧﻪ
ﻫـﺬﺍ ﻣـﻦ ﻳﻌﺎﻓﻴﻪ ﺃﻥ ﺍﷲ ﻳﺴﺄﻝ ﺃﻧﻪ ﺍﺳﺘﺤﻀﺮ ﹰﺎﺑﺪﻧﻴ ﹰﺎﻣﺮﻳﻀ ﻛﺎﻥ ﻭﺇﻥ
ﺍﻷﻣـﺮﺍﺽ ﺃﻛﺜـﺮ ﻭﻣﺎ ،ﹰﺎﻗﻠﺒﻴ ﹰﺎﻣﺮﺿ ﹰﺎﻣﺮﻳﻀ ﻛﺎﻥ ﻭﺇﺫﺍ ،ﺍﻟﺒﺪﱐ ﺍﳌﺮﺽ
ﻳﻌﺎﻓﻴ ﺃﻥ ﻧﺴﺄﻝ ،ﺍﻟﻘﻠﺒﻴﺔﺍﳌﺮﺽ ﻫﺬﺍ ﻣﻦ ﺍﷲ ﻳﻌﺎﻓﻴﻪ ﺃﻥ ﺍﺳﺘﺤﻀﺮ ﻣﻨﻬﺎ ﻨﺎ
ﺃﻥ ﻳﺴﺘﺤﻀﺮ ﺃﻥ ﺍﻟﻌﺎﻓﻴﺔ ﺍﷲ ﺳﺄﻝ ﺇﺫﺍ ﻟﻺﻧﺴﺎﻥ ﻳﻨﺒﻐﻲ ﻛﻞ ﻋﻠﻰ ،ﺍﻟﻘﻠﱯ
ﻭﺍﻟﻘﻠﺐ ﺍﻟﺒﺪﻥ ﰲ ﺍﻟﻌﺎﻓﻴﺔ ﺍﷲ ﻳﺴﺄﻝ.
ﻭﻗﻮﻟﻪ:»ﻭﺍﺟﱪﱐ«ﻧﺎﻗﺺ ﺇﻧﺴﺎﻥ ﻭﻛﻞ ،ﺍﻟﻨﻘﺺ ﻣﻦ ﻳﻜﻮﻥ ﺍﳉﱪ
ﺇﱃ ﻭﳛﺘﺎﺝ ،ﻋﻨﻪ ﺍﻟﻘﺼﻮﺭ ﺃﻭ ﺍﳊﺪ ﺑﺘﺠﺎﻭﺯ ﻧﻔﺴﻪ ﻋﻠﻰ ﻣﺴﺮﻑ ﻣﻔﺮﻁ
ﺣ ﺟﱪﻭﻣـﻦ ،ﺍﻟﺒﺪﻧﻴـﺔ ﺍﻟﻌﻈﺎﻡ ﻛﺴﺮ ﻣﻦ ﻛﺴﺮﻩ ﺑﻌﺪ ﹰﺎﺳﻠﻴﻤ ﻳﻌﻮﺩ ﱴ
ﺍﻟـﻨﻘﺺ ﻟﻪ ﳚﱪ ﺟﱪ ﺇﱃ ﳛﺘﺎﺝ ﺍﻹﻧﺴﺎﻥ ﻷﻥ ،ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﻌﻈﺎﻡ ﻛﺴﺮ
ﻓﻴﻪ ﻳﻜﻮﻥ ﺍﻟﺬﻱ.
- 26. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ٢٩
ﺃﻥ ﻟﻺﻧﺴـﺎﻥ ﻳﻨﺒﻐـﻲ ﺍﻷﺩﻋﻴـﺔ ﰲ ﺗـﺬﻛﺮ ﺍﻟﱵ ﺍﳌﻌﺎﱐ ﻓﻬﺬﻩ
ﻳﺴﺘﺤﻀﺮﻫﺎ.
ﻗﺎﺋﻞ ﻗﺎﻝ ﻓﺈﻥ:ﻳﻘـﻮﻝ ﺃﻥ ﻛﻠـﻪ ﺫﻟﻚ ﻋﻦ ﻳﻐﲏ ﺃﻻ:»ﺍﻟﻠـﻬﻢ
ﺍﺭﲪﲏ«ﺍﻟﺮﲪﺔ ﻷﻥﻭﺯﻭﺍﻝ ﺍﶈﺒـﻮﺏ ﺣﺼـﻮﻝ ﻬﺑـﺎ ﺍﻹﻃﻼﻕ ﻋﻨﺪ
ﺍﳌﻜﺮﻭﻩ؟
ﻓﺎﳉﻮﺍﺏ:ﻋﻠـﻰ ﻟﻜﻦ ،ﺍﻟﺒﺴﻂ ﻓﻴﻪ ﻳﻨﺒﻐﻲ ﺍﻟﺪﻋﺎﺀ ﻣﻘﺎﻡ ﻟﻜﻦ ،ﺑﻠﻰ
ﺍﳌﺴﺠﻮﻋﺔ ﺑﺎﻷﺩﻋﻴﺔ ﺍﻟﺒﺴﻂ ﻭﻟﻴﺲ ،ﺍﻟﺴﻨﺔ ﺑﻪ ﺟﺎﺀﺕ ﻣﺎ ﺣﺴﺐ.
ﻷﺳﺒﺎﺏ ﺍﻟﺒﺴﻂ؟ ﻓﻴﻪ ﺍﳌﺸﺮﻭﻉ ﻛﺎﻥ ﻭﳌﺎﺫﺍ:
١-ﹰﺍﺧﲑ ﺍﺯﺩﺩﺕ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ ﺍﺯﺩﺩﺕ ﻭﻛﻠﻤﺎ ،ﻋﺒﺎﺩﺓ ﺍﻟﺪﻋﺎﺀ ﻷﻥ.
٢-ﺍﻟﺪ ﺃﻥﺇﻟﻴﻚ ﺷﻲﺀ ﻭﺃﺣﺐ ،ـ ﻭﺟﻞ ﻋﺰ ـ ﷲ ﻣﻨﺎﺟﺎﺓ ﻋﺎﺀ
ﺗﺰﻳـﺪ ﳑﺎ ﺍﳊﺒﻴﺐ ﻣﻊ ﺍﳌﻨﺎﺟﺎﺓ ﻛﺜﺮﺓ ﺃﻥ ﺷﻚ ﻭﻻ ،ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻫﻮ
ﺍﳊﺐ.
٣-ﺯﻳﺪ ﻓﺈﺫﺍ ﹰﺎﺃﻧﻮﺍﻋ ﻟﻠﺬﻧﻮﺏ ﻷﻥ ،ﺫﻧﻮﺑﻪ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺘﺤﻀﺮ ﺃﻥ
ﺍﻟﺼـﻼﺓ ﻋﻠﻴﻪ ﺍﻟﺮﺳﻮﻝ ﺩﻋﺎﺀ ﻣﻦ ﻛﺎﻥ ﻭﳍﺬﺍ ،ﺍﺳﺘﺤﻀﺮﺕ ﺍﻟﺪﻋﺎﺀ ﰲ
ﻭﺍﻟﺴﻼﻡ:»ﻭﺟ ﺩﻗﻪ ﻛﻠﻪ ﺫﻧﱯ ﺍﻏﻔﺮﱄ ﺍﻟﻠﻬﻢﻭﺃﻭﻟﻪ ﻭﺳﺮﻩ ﻋﻼﻧﻴﺘﻪ ﻠﻪ
ﻭﺁﺧﺮﻩ«.
ﻳﻘﻮﻝ ﺃﻥ ﺍﻟﺴﺠﻮﺩ ﻭﺃﻗﻮﺍﻝ ،ﺍﻟﺘﻜﺒﲑ ﻣﻊ ﻛﺎﻷﻭﱃ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻳﺴﺠﺪ:
»ﺍﻏﻔﺮﱄ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ ﺭﺑﻨﺎ ﺍﻟﻠﻬﻢ ﺳﺒﺤﺎﻧﻚ«ﻭ»ﻗـﺪﻭﺱ ﺳﺒﻮﺡ
ﻭﺍﻟﺮﻭﺡ ﺍﳌﻼﺋﻜﺔ ﺭﺏ«ﰲ ﺍﻟـﺪﻋﺎﺀ ﻣـﻦ ﺃﻛﺜـﺮ ﻭﻛﻠﻤﺎ ،ﻭﻳﺪﻋﻮ ،
ﺍﻟﻨﱯ ﻟﻘﻮﻝ ،ﺃﻭﱃ ﻛﺎﻥ ﺍﻟﺴﺠﻮﺩ:»ﻣـﻦ ﻓﺄﻛﺜﺮﻭﺍ ﺍﻟﺴﺠﻮﺩ ﻭﺃﻣﺎ
- 27. ﺍﻟﺼﻼﺓ ﰲ ﺍﳌﻨﺎﺟﺎﺓ ﻟﺬﺓ ٣٠
ﻓﻘﻤ ﺍﻟﺪﻋﺎﺀﻟﻜﻢ ﻳﺴﺘﺠﺎﺏ ﺃﻥ ﻦ«.
ﺳﺎﺟﺪ؟ ﻭﻫﻮ ﺍﻟﻘﺮﺁﻥ ﻳﻘﺮﺃ ﻭﻫﻞ
ﺍﳉﻮﺍﺏ:ﺍﻟﻨﱯ ﻷﻥ ،ﻻﺃﻭ ﺭﺍﻛـﻊ ﻭﻫﻮ ﺍﻟﻘﺮﺁﻥ ﻳﻘﺮﺃ ﺃﻥ ﻬﻧﻰ
ﻣﺜﻞ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﲜﻤﻠﺔ ﺩﻋﺎ ﺇﺫﺍ ﺇﻻ ﺍﻟﻠﻬﻢ ،ﺳﺎﺟﺪ:ﹾﻍﹺﺰُـﺗ ﹶـﺎﻟ َﺎﻨﱠﺑَﺭ
َﺖْـﻧﹶﺃ َﻚﱠـﻧﹺﺇ ﹰﺔَـﻤْﺣَﺭ َﻚْﻧُﺪﹶﻟ ْﻦِﻣ َﺎﻨﹶﻟ ْﺐَﻫَﻭ َﺎﻨَﺘْﻳَﺪَﻫ ﹾﺫﹺﺇ َﺪْﻌَﺑ َﺎﻨَﺑﹸﻮﻠﹸﻗ
َﻮﹾﻟﺍُﺏﱠﺎﻫ]ﻋﻤﺮﺍﻥ ﺁﻝ[ﺍﻟﺪﻋﺎﺀ ﺍﳌﻘﺼﻮﺩ ﻷﻥ ﻳﻀﺮ ﻻ ﻓﻬﺬﺍ ،.
ﺑـﲔ ﺟﻠﻮﺳﻪ ﻣﺜﻞ ،ﺧﻔﻴﻔﺔ ﺟﻠﺴﺔ ﻭﳚﻠﺲ ﹰﺍﻣﻜﱪ ﺭﺃﺳﻪ ﻳﺮﻓﻊ ﰒ
ﻗﻮﱄ ﺃﺻﺢ ﰲ ﻣﺴﺘﺤﺒﺔ ﻭﻫﻲ ،ﺍﻻﺳﺘﺮﺍﺣﺔ ﺟﻠﺴﺔ ﻭﺗﺴﻤﻰ ،ﺍﻟﺴﺠﺪﺗﲔ
ﺣﺮﺝ ﻓﻼ ﺗﺮﻛﻬﺎ ﻭﺇﻥ ،ﺍﻟﻌﻠﻤﺎﺀ)١(
ﺍﻧﺘﻬﻰ.
ﻗﻮﻟﻪ ـ ﺍﷲ ﺭﲪﻪ ـ ﺍﻟﻌﺜﻤﲔ ﳏﻤﺪ ﺍﻟﺸﻴﺦ ﻭﺫﻛﺮ:ﺍﺣﺘـﺎﺝ ﺇﻥ
ﺇﻟﻴﻬﺎﺇﻟﻴﻬـﺎ ﳛـﺘﺞ ﱂ ﻭﺇﻥ ،ﺍﳌﺸﻘﺔ ﻭﻋﺪﻡ ﻟﻐﲑﻫﺎ ﻣﺸﺮﻭﻋﺔ ﺻﺎﺭﺕ
ﲟﺸﺮﻭﻋﺔ ﻓﻠﻴﺴﺖ)٢(
..
ﺍﻟﺜﺎﻧﻴـﺔ ﺍﻟﺮﻛﻌﺔ ﺇﱃ ﹰﺎﻗﺎﺋﻤ ﻳﻨﻬﺾ ﰒ ،ﺩﻋﺎﺀ ﻭﻻ ﺫﻛﺮ ﻓﻴﻬﺎ ﻭﻟﻴﺲ
ﻋﻠـﻰ ﺍﻋﺘﻤـﺪ ﻋﻠﻴﻪ ﺷﻖ ﻭﺇﻥ ،ﺫﻟﻚ ﺗﻴﺴﺮ ﺇﻥ ﺭﻛﺒﺘﻴﻪ ﻋﻠﻰ ﹰﺍﻣﻌﺘﻤﺪ
ﻓﻴﻬﺎ ﻳﻔﻌﻞ ﰒ ،ﺑﻌﺪﻫﺎ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻟﻪ ﺗﻴﺴﺮ ﻭﻣﺎ ﺍﻟﻔﺎﲢﺔ ﻳﻘﺮﺃ ﰒ ،ﺍﻷﺭﺽ
ﰲ ﻓﻌﻞ ﻛﻤﺎﺍﻷﻭﱃ ﺍﻟﺮﻛﻌﺔ.
ﺍﻟﺘﺸﻬﺪ ﻣﻌﲎ)٣(
:
ﻭﻳﻘﻮﻝ:»ﷲ ﺍﻟﺘﺤﻴﺎﺕ...«"ﺃﻥ ﻟﻪ ﺷﺮﻉ ﺻﻼﺗﻪ ﺍﳌﺼﻠﻲ ﺃﻬﻧﻰ ﳌﺎ
(١)ﺻﻼ ﺻﻔﺔ ،ﺑﺎﺯ ﺍﺑﻦ ﺍﻟﺸﻴﺦﺍﻟﻨﱯ ﺓ)٧.(
(٢)ﺍﳌﻤﺘﻊ ﺍﻟﺸﺮﺡ ﻋﺜﻴﻤﲔ ﺍﺑﻦ)٣/١٩١.(
(٣)ﺍﻧﻈﺮ:ﺝ ﻋﺜﻴﻤﲔ ﻻﺑﻦ ﺍﳌﻤﺘﻊ ﺍﻟﺸﺮﺡ ﰲ ﹰﻼﻣﻔﺼ ﺍﻟﺸﺮﺡ/٣.