Professional Documents
Culture Documents
PDF
Uploaded by
HendrixOriginal Title
Copyright
Available Formats
Share this document
Did you find this document useful?
Is this content inappropriate?
Report this DocumentCopyright:
Available Formats
PDF
Uploaded by
HendrixCopyright:
Available Formats
٢
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻣﻘﹶﺪﻣ ﹲﺔ
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺳﲑ ﺑﻘﺪﺭﺗﻪ ﺍﻟﻔﻠﻚ ﻭﺍﻟﻔﻠﹶﻚ ،ﻭﺩﺑﺮ ﺑﺼﻨﻌﺘﻪ ﺍﻟﻨﻮﺭ ﻭﺍﳊﻠﻚ ،ﺍﺧﺘﺎﺭ ﺁﺩﻡ ﻓﺤﺴﺪﻩ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻏﺒﻄـﻪ
ﺍﳌﻠﻚ ،ﻭﺍﻓﺘﺨﺮﻭﺍ ﺑﺎﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﻘﺪﻳﺲ ﻓﺄﻣﺎ ﺇﺑﻠﻴﺲ ﻓﻬﻠﻚ } ﻗﹶﺎﻟﹸﻮﺍ ﺃﹶﺗﺠﻌﻞﹸ ﻓﻴﻬﺎ ﻣﻦ ﻳﻔﹾﺴِﺪ ﻓﻴﻬﺎ ﻭﻳﺴﻔﻚ ﺍﻟﺪﻣﺎﺀَ ﻭﻧﺤﻦ ﻧﺴﺒﺢ
ﺑﹺﺤﻤﺪﻙ ﻭﻧﻘﹶﺪﺱ ﻟﹶﻚ ﻗﹶﺎﻝﹶ ﺇﹺﻧﻲ ﺃﹶﻋﻠﹶﻢ ﻣﺎ ﻟﹶﺎ ﺗﻌﻠﹶﻤﻮﻥﹶ{) ،(١ﺗﻌﺎﱃ ﻋﻦ ﻭﺯﻳﺮ ،ﻭﺗﱰﻩ ﻋﻦ ﻧﻈﲑ ،ﻗﺒﻞ ﻣﻦ ﺧﻠﻘﻪ ﺍﻟﻴﺴﲑ ،ﻭﺃﻋﻄﻰ
ﻣﻦ ﺭﺯﻗﻪ ﺍﻟﻜﺜﲑ ،ﺃﻧﺸﺄ ﺍﻟﺴﺤﺎﺏ ﺍﻟﻐﺰﻳﺮ ﳛﻤﻞ ﺍﳌﺎﺀ ﺍﻟﻨﻤﲑ ﻟﻴﻌﻢ ﻋﺒﺎﺩﻩ ﺑﺎﳋﲑ ﻭﳝﲑ ،ﻓﻜﻠﻤﺎ ﻗﺼﺮ ﺍﻟﻘﻄﺮ ﰲ ﺍﻟﻮﻗـﻊ ﺻـﺎﺡ
ﺍﻟﺮﻋﺪ ﺑﺼﻮﺕ ﺍﻷﻣﲑ ،ﻭﻛﻠﻤﺎ ﺃﻇﻠﻤﺖ ﻣﺴﺎﻟﻚ ﺍﻟﻐﻴﺚ ﻻﺡ ﺍﻟﱪﻕ ﻳﻮﺿﺢ ﻭﻳﻨﲑ ،ﻓﻘﺎﻣﺖ ﺍﻟﻄﻴﻮﺭ ﻋﻠﻰ ﺍﻟﻮﺃﻏﺼﺎﻥ ﺗـﺼﺪﺡ
ﺑﺎﳌﺪﺡ ﻋﻠﻰ ﺟﻨﺒﺎﺕ ﺍﻟﻐﺪﻳﺮ ،ﻓﺎﳉﻤﺎﺩ ﻳﻨﻄﻖ ﺑﻠﺴﺎﻥ ﺣﺎﻟﻪ ،ﻭﺍﻟﻨﺒﺎﺕ ﻳﺘﻜﻠﻢ ﲝﺮﻛﺎﺗﻪ ﻭﺑﺄﺷﻜﺎﻟﻪ ،ﻭﺍﻟﻜﻞ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪ ﻳﺸﲑ،
ﻟﻴﺲ ﻛﻤﺜﻠﻪ ﺷﻲﺀ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ.
ﺃﲪﺪﻩ ﻭﻫﻮ ﺑﺎﳊﻤﺪ ﺟﺪﻳﺮ ﻭﺃﻗﺮ ﺑﺄﻧﻪ ﻣﺎﻟﻚ ﺍﻟﺘﺼﻮﻳﺮ ﻭﺍﻟﺘﺼﺒﲑ.
ﻭﺃﺻﻠﻲ ﻋﻠﻰ ﳏﻤﺪ ﺭﺳﻮﻟﻪ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ،ﻭﻋﻠﹶﻰ ﺻﺎﺣﺒﹺﻪ ﺃﹶﺑﹺﻲ ﺑﻜﹾﺮﹴ ﺍﻟﺼﺪﻳﻖﹺ ﻭﻋﻤﺮ ﺫﻱ ﺍﻟﻌﺪﻝ ﺍﻟﻌﺰﻳﺮ ،ﻭﻋﻠﻰ ﻋﺜﻤﺎﻥ ﳎﻬﺰ
)(٢
ﺟﻴﺶ ﺍﻟﻌﺴﺮﺓ ﰲ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻌﺴﲑ ،ﻭﻋﻠﻰ ﻋﻠﻲ ﺍﳌﺨﺼﻮﺹ ﺑﺎﳌﻮﺍﻻﺓ ﻳﻮﻡ ﺍﻟﻐﺪﻳﺮ
*****
)](١ﺍﻟﺒﻘﺮﺓ [٣٠ :
) ١٢٥(٢ﻣﻘﹶﺪﻣﺔﹰ ﺳﺠﻌﻴﺔﹰ ﻟﻠﹾﺨﻄﹶﺐﹺ ﺍﳌﻨﺒﺮﹺﻳﺔ ﻭﺍﻟﺪﺭﻭﺱﹺ ﺍﻟﻮﻋﻈﻴﺔ ﻟﻠﻤﺆﻟﻒ )(٣٢
٣
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨﺔﹶ
* ﺗﺮﺩﻳﺪ ﺍﻷﺫﺍﻥ ..ﺳﺒﺐ ﻟﺪﺧﻮﻝﹺ ﺍﳉﻨﺎﻥ:
ﻓﺈﺫﺍ ﻗﻠﺖ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﳌﺆﺫﻥ ﺧﺎﻟﺼﺎ ﻣﻦ ﻗﻠﺒﻚ ﺩﺧﻠﺖ ﺍﳉﻨﺔ ﺑﺈﺫﻥ ﺍﷲ:
ﻓﻌﻦ ﺣﻔﹾﺺﹺ ﺑﻦﹺ ﻋﺎﺻﻢﹺ ﺑﻦﹺ ﻋﻤﺮ ﺑﻦﹺ ﺍﻟﹾﺨﻄﱠﺎﺏﹺ ،ﻋﻦ ﺃﹶﺑﹺﻴﻪ ،ﻋﻦ ﺟﺪﻩ ﻋﻤﺮ ﺑﻦﹺ ﺍﻟﹾﺨﻄﱠﺎﺏﹺ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ ﺻﻠﱠﻰ
ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ " :ﺇﹺﺫﹶﺍ ﻗﹶﺎﻝﹶ ﺍﻟﹾﻤﺆﺫﱢﻥﹸ :ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ،ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﺣﺪﻛﹸﻢ :ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺃﹶﺷﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠـﺎ
ﺍﷲُ ،ﻗﹶﺎﻝﹶ :ﺃﹶﺷﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﷲُ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺃﹶﺷﻬﺪ ﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝﹸ ﺍﷲِ ﻗﹶﺎﻝﹶ :ﺃﹶﺷﻬﺪ ﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﺭﺳﻮﻝﹸ ﺍﷲِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺣﻲ
ﻋﻠﹶﻰ ﺍﻟﺼﻠﹶﺎﺓ ،ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﺣﻮﻝﹶ ﻭﻟﹶﺎ ﻗﹸﻮﺓﹶ ﺇﹺﻟﱠﺎ ﺑﹺﺎﷲِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺣﻲ ﻋﻠﹶﻰ ﺍﻟﹾﻔﹶﻠﹶﺎﺡﹺ ،ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﺣﻮﻝﹶ ﻭﻟﹶﺎ ﻗﹸﻮﺓﹶ ﺇﹺﻟﱠﺎ ﺑﹺﺎﷲِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺍﷲُ ﺃﹶﻛﹾﺒﺮ
)(١
ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ،ﻗﹶﺎﻝﹶ :ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﷲُ ،ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﷲُ ﻣﻦ ﻗﹶﻠﹾﺒﹺﻪ ﺩﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ "
)ﺇﺫﺍ ﻗﺎﻝ ﺍﳌﺆﺫﻥ( ﺷﺮﻃﻴﺔ ﺟﺰﺍﺅﻫﺎ "ﺩﺧﻞ ﺍﳉﻨﺔ") .ﺍﷲ ﺃﻛﱪ ،ﺍﷲ ﺃﻛﱪ( ﱂ ﻳﺬﻛﺮ ﺍﻷﺭﺑﻊ ﺍﻛﺘﻔﺎﺀ ﺑﺬﻛﺮ ﺍﺛﻨﲔ ﻣﻨﻬﺎ،
ﻭﻣﻦ ﰒ ﺫﻛﺮ ﻭﺍﺣﺪﺍﹰ ﻣﻦ ﺍﻻﺛﻨﲔ ﻓﻴﻤﺎ ﺑﻌﺪ ،ﻭﻓﻴﻪ ﺩﻟﻴﻞ ﺃﻧﻪ ﻳﺴﺘﺤﺐ ﻟﻠﻤﺆﺫﻥ ﺃﻥ ﻳﻘﻮﻝ ﻛﻞ ﺗﻜﺒﲑﺗﲔ ﺑﻨﻔﺲ ﻭﺍﺣﺪ) .ﻓﻘـﺎﻝ
ﺃﺣﺪﻛﻢ( ﻋﻄﻒ ﻋﻠﻰ ﻓﻌﻞ ﺍﻟﺸﺮﻁ) .ﰒ ﻗﺎﻝ( ﻋﻄﻒ ﻋﻠﻰ ﻗﺎﻝ ﺍﻷﻭﻝ ،ﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﺍﳌﻌﻄﻮﻓﺎﺕ ﺑﺜﻢ ﻣﻘـﺪﺭﺍﺕ ﲝـﺮﻑ
ﺍﻟﺸﺮﻁ ﻭﺍﻟﻔﺎﺀ ﰲ ﻓﻘﺎﻝ ،ﺃﻱ ﺇﺫﺍ ﻗﺎﻝ ﺍﳌﺆﺫﻥ ﺃﺷﻬﺪ )ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻗﺎﻝ( ﺃﻱ ﻓﻘﺎﻝ ﺃﺣﺪﻛﻢ ﻓﺤﺬﻑ ﺍﺧﺘﺼﺎﺭﺍ) .ﻻ ﺣﻮﻝ
ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ( ﺃﻯ ﻻ ﺣﻴﻠﺔ ﰲ ﺍﳋﻼﺹ ﻋﻦ ﻣﻮﺍﻧﻊ ﺍﻟﻄﺎﻋﺔ ،ﻭﻻ ﺣﺮﻛﺔ ﻭﻻ ﻗﻮﺓ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﺇﻻ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ،ﻭﺇﳕﺎ ﺃﻓﺮﺩ
-ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺍﻟﺸﻬﺎﺩﺗﲔ ﻭﺍﳊﻴﻌﻠﺘﲔ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻊ ﺃﻥ ﻛﻞ ﻧﻮﻉ ﻣﻨﻬﺎ ﻣﺜﲎ ﻛﻤﺎ ﻫﻮ ﺍﳌﺸﺮﻭﻉ ﻟﻘـﺼﺪ
ﺍﻻﺧﺘﺼﺎﺭ .ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﻓﺎﺧﺘﺼﺮ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻣﻦ ﻛﻞ ﻧﻮﻉ ﺷﻄﺮﺍﹰ ﺗﻨﺒﻴﻬﺎﹰ ﻋﻠﻰ ﺑﺎﻗﻴﻪ) .ﻣﻦ ﻗﻠﺒـﻪ( ﻗﻴـﺪ
ﻟﻸﺧﲑ ﺃﻭ ﻟﻠﻜﻞ ﻭﻫﻮ ﺍﻷﻇﻬﺮ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺭﻱ) .ﺩﺧﻞ ﺍﳉﻨﺔ( ﻗﺎﻝ ﻋﻴﺎﺽ :ﺇﳕﺎ ﻛﺎﻥ ﻛﺬﻟﻚ؛ ﻷﻥ ﺫﻟﻚ ﺗﻮﺣﻴﺪ ﻭﺛﻨﺎﺀ ﻋﻠﻰ ﺍﷲ
ﺗﻌﺎﱃ ،ﻭﺍﻧﻘﻴﺎﺩ ﻟﻄﺎﻋﺘﻪ ،ﻭﺗﻔﻮﻳﺾ ﺇﻟﻴﻪ ﺑﻘﻮﻟﻪ :ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ،ﻓﻤﻦ ﺣﺼﻞ ﻫﺬﺍ ﻓﻘﺪ ﺣﺎﺯ ﺣﻘﻴﻘـﺔ ﺍﻹﳝـﺎﻥ،
)(٢
ﻭﻛﻤﺎﻝ ﺍﻹﺳﻼﻡ ،ﻭﺍﺳﺘﺤﻖ ﺍﳉﻨﺔ ﺑﻔﻀﻞ ﺍﷲ .ﻭﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﻭﺇﳕﺎ ﻭﺿﻊ ﺍﳌﺎﺿﻲ ﻣﻮﺿﻊ ﺍﳌﺴﺘﻘﺒﻞ ﻟﺘﺤﻘﻴﻖ ﺍﳌﻮﻋﻮﺩ
* ﻭﺩﻋﺎﺀٌ ﻋﻨﺪ ﺍﻷﺫﺍﻥ ﻣﺄﺛﻮﺭ ..ﻳﻐﻔﺮ ﻟﻚ ﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﻔﻮﺭ:
ﺇﺫﺍ ﺩﻋﻮﺕ ﺑﺎﻟﺪﻋﺎﺀ ﺍﳌﺄﺛﻮﺭ ﺣﲔ ﺗﺴﻤﻊ ﺍﳌﺆﺫﻥ ﻏﻔﺮ ﻟﻚ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻚ:
ﻓﻌﻦ ﺳﻌﺪ ﺑﻦﹺ ﺃﹶﺑﹺﻲ ﻭﻗﱠﺎﺹﹴ ،ﻋﻦ ﺭﺳﻮﻝﹺ ﺍﷲِ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻗﹶﺎﻝﹶ ﺣﲔ ﻳﺴﻤ ﻊ ﺍﻟﹾﻤﺆﺫﱢﻥﹶ ﺃﹶﺷﻬﺪ
ﺃﹶﻥﹾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﷲُ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ،ﻭﺃﹶﻥﱠ ﻣﺤﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﹸﻪ ،ﺭﺿﻴﺖ ﺑﹺﺎﷲِ ﺭﺑﺎ ﻭﺑﹺﻤﺤﻤﺪ ﺭﺳﻮﻟﹰﺎ ،ﻭﺑﹺﺎﻟﹾﺈﹺﺳﻠﹶﺎﻡﹺ ﺩﻳﻨﺎ ،ﻏﹸﻔﺮ
)(٣
ﻟﹶﻪ ﺫﹶﻧﺒﻪ«
) (١ﺭﻭﺍﻩ ﻣﺴﻠﻢ )(٣٨٥
)(٢ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٣٦٤ /٢
) (٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ )(٣٨٦
٤
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﺩﻋﺎﺀ ﺑﻌﺪ ﺍﻷَﺫﹶﺍﻥ ﻳﺴﲑ ..ﻳﺸﻔﻊ ﻟﻚ ﺑﺴﺒﺒﻪ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ:
ﻓﻌﻦ ﺟﺎﺑﹺﺮﹺ ﺑﻦﹺ ﻋﺒﺪ ﺍﻟﻠﱠﻪ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ " :ﻣﻦ ﻗﹶﺎﻝﹶ ﺣﲔ ﻳﺴﻤﻊ ﺍﻟﻨﺪﺍﺀَ :ﺍﻟﻠﱠﻬﻢ ﺭﺏ ﻫ ﺬﻩ
ﺍﻟﺪﻋﻮ ﺓ ﺍﻟﺘﺎﻣﺔ ،ﻭﺍﻟﺼﻼﹶﺓ ﺍﻟﻘﹶﺎﺋﻤﺔ ﺁﺕ ﻣﺤﻤﺪﺍ ﺍﻟﻮﺳﻴﻠﹶﺔﹶ ﻭﺍﻟﻔﹶﻀﻴﻠﹶﺔﹶ ،ﻭﺍﺑﻌﺜﹾﻪ ﻣﻘﹶﺎﻣﺎ ﻣﺤﻤﻮﺩﺍ ﺍﻟﱠﺬﻱ ﻭﻋﺪﺗﻪ ،ﺣﱠﻠﺖ ﻟﹶﻪ ﺷﻔﹶﺎﻋﺘﻲ
)(١
ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ"
* ﻭﺑﺪﻋﺎﺀٍ ﺑﻌﺪ ﻭﺿﻮﺋﻚ ﻟﻠﺼﻼﺓ ..ﺗﻔﺘﺢ ﻟﻚ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺑﺈﺫﻥ ﺍﷲ :
ﻓﻌﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﺎ ﻣﻨﻜﹸﻢ ﻣﻦ ﺃﹶﺣﺪ ﻳﺘﻮﺿﺄﹸ ﻓﹶﻴﺒﻠﻎﹸ -
ﺃﹶﻭ ﻓﹶﻴﺴﺒﹺﻎﹸ -ﺍﻟﹾﻮﺿﻮﺀَ ﺛﹸﻢ ﻳﻘﹸﻮﻝﹸ :ﺃﹶﺷﻬﺪ ﺃﹶﻥﹾ ﻻﹶ ﺇﹺﻟﻪ ﺇﹺﻻﱠ ﺍﷲُ ،ﻭﺃﹶﻥﱠ ﻣﺤﻤﺪﺍﹰ ﻋﺒﺪ ﺍﷲِ ﻭﺭﺳﻮﻟﹸﻪ ،ﺇﹺﻻﱠ ﻓﹸﺘﺤﺖ ﻟﹶﻪ ﺃﹶﺑـﻮﺍﺏ ﺍﻟﹾﺠﻨـﺔ
ﺍﻟﺜﱠﻤﺎﻧﹺﻴﺔ ،ﻳﺪﺧﻞﹸ ﻣﻦ ﺃﹶﻳﻬﺎ ﺷﺎﺀَ« ) (٢ﺯﺍﺩ ﺍﻟﺘﺮﻣﺬﻱ ﺑﻌﺪ ﺫﻛﹾﺮ ﺍﻟﺸﻬﺎﺩﺓ» :ﺍﻟﻠﱠﻬﻢ !ﺍﺟﻌﻠﹾﻨﹺﻲ ﻣـﻦ ﺍﻟﺘـﻮﺍﺑﹺﲔ ﻭﺍﺟﻌﻠﹾﻨﹺـﻲ ﻣـﻦ
)(٣
ﺍﻟﹾﻤﺘﻄﹶ ﻬﺮﹺﻳﻦ«
* ﻭﺫﻛﹾﺮ ﺍﺳﺘﻔﺘﺎﺡﹴ ﻟﻠﺼﻠﹶﻮﺍﺕ.. ﺗـُﻔﹾﺘﺢ ﻟﹶﻪ ﺃﹶﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ:
ﻓﹶﻌﻦ ﺍﺑﻦﹺ ﻋﻤﺮ - ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ -ﻗﹶﺎﻝﹶ :ﺑﻴﻨﻤﺎ ﻧﺤﻦ ﻧﺼﻠﱢﻲ ﻣﻊ ﺭﺳﻮﻝﹺ ﺍﷲِ -ﺻﻠﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ -ﺇﹺﺫﹾ ﻗﹶﺎﻝﹶ
ﺭﺟﻞﹲ ﻣﻦ ﺍﻟﹾﻘﹶﻮﻡﹺ :ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ﻛﹶﺒﹺﲑﺍ ،ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﻛﹶﺜﲑﺍ ،ﻭﺳﺒﺤﺎﻥﹶ ﺍﷲِ ﺑﻜﹾﺮﺓﹰ ﻭﺃﹶﺻﻴﻠﹰﺎ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻـﻠﻰ ﺍﷲُ ﻋﻠﻴـﻪ
ﻭﺳﻠﱠﻢ " :-ﻣﻦ ﺍﻟﹾﻘﹶﺎﺋﻞﹸ ﻛﹶﻠﻤﺔﹶ ﻛﹶﺬﹶﺍ ﻭﻛﹶﺬﹶﺍ؟ " ،ﻗﹶﺎﻝﹶ ﺭﺟﻞﹲ ﻣﻦﹺ ﺍﻟﹾﻘﹶﻮﻡﹺ :ﺃﹶﻧﺎ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲِ ،ﻗﹶﺎﻝﹶ " :ﻋﺠﹺﺒﺖ ﻟﹶﻬﺎ ،ﻓﹸﺘﺤﺖ ﻟﹶﻬـﺎ
ﺃﹶﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀِ ﻭﰲ ﺭﻭﺍﻳﺔ) :ﻟﹶﻘﹶﺪ ﺍﺑﺘﺪﺭﻫﺎ ﺍﺛﹾﻨﺎ ﻋﺸﺮ ﻣﻠﹶﻜﹰﺎ( " ،ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﻋﻤﺮ :ﻓﹶﻤﺎ ﺗﺮﻛﹾﺘﻬﻦ ﻣﻨﺬﹸ ﺳـﻤﻌﺖ ﺭﺳـﻮﻝﹶ ﺍﷲِ -
ﺻﻠﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ -ﻳﻘﹸﻮﻝﹸ ﺫﹶﻟﻚ.(٤)
* ﻭﺫﻛﹾﺮ ﺍﺳﺘﻔﺘﺎﺡﹴ ﻟﻠﺼﻼﺓ ..ﻳﺒﺘﺪﺭﻩ ﻣﻼﺋﻜﺔﹸ ﺍﷲ:
ﻓﹶﻌﻦ ﺃﹶﻧﺲﹴ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﻛﹶﺎﻥﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻳﺼﻠﱢﻲ ﺑﹺﻨﺎ ﺇﹺﺫﹾ ﺟﺎﺀَ ﺭﺟﻞﹲ ﻓﹶﺪﺧﻞﹶ ﺍﻟﹾﻤﺴﺠﹺﺪ ﻭﻗﹶﺪ ﺣﻔﹶﺰﻩ
ﺍﻟﻨﻔﹶﺲ ﻓﹶﻘﹶﺎﻝﹶ :ﺍﻟﻠﱠﻪ ﺃﹶﻛﹾﺒﺮ .ﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ﺣﻤﺪﺍ ﻛﹶﺜﲑﺍ ﻃﹶﻴﺒﺎ ﻣﺒﺎﺭﻛﹰﺎ ﻓﻴﻪ ،ﻓﹶﻠﹶﻤﺎ ﻗﹶﻀﻰ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﺻـﻠﹶﺎﺗﻪ
ﻗﹶﺎﻝﹶ " :ﺃﹶﻳﻜﹸﻢﹺ ﺍﻟﱠﺬﻱ ﺗﻜﹶﻠﱠﻢ ﺑﹺﻜﹶﻠﻤﺎﺕ؟ ﻓﹶﺄﹶﺭﻡ ﺍﻟﹾﻘﹶﻮﻡ .ﻗﹶﺎﻝﹶ" :ﺇﹺﻧﻪ ﻟﹶﻢ ﻳﻘﹸﻞﹾ ﺑﺄﹾﺳﺎ" .ﻗﹶﺎﻝﹶ :ﺃﹶﻧﺎ ﻳﺎ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺟﹺﺌﹾﺖ ﻭﻗﹶﺪ ﺣﻔﹶﺰﻧﹺـﻲ
)(٥
ﺍﻟﻨﻔﹶﺲ ﻓﹶﻘﹸﻠﹾﺘﻬﺎ ،ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ" :ﻟﹶﻘﹶﺪ ﺭﺃﹶﻳﺖ ﺍﺛﹾﻨﻲ ﻋﺸﺮ ﻣﻠﹶﻜﹰﺎ ﻳﺒﺘﺪﺭﻭﻧﻬﺎ ﺃﹶﻳﻬﻢ ﻳﺮﻓﹶﻌﻬﺎ"
* ﻭﻣﻦ ﻭﺍﻓﹶﻖ ﺗﺄﻣﻴﻨﻪ ﺗﺄﻣﲔ ﺍﳌﹶﻼﹶﺋﻜﹶﺔ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ﻏﹸﻔﺮ ﻟﹶﻪ ﺑﹺﺈﺫﻥ ﻓﺎﻃﺮﹺ ﺍﻷﺭﺽﹺ ﻭﺍﻟﺴﻤﺎﺀِ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﺇﹺﺫﹶﺍ ﻗﹶﺎﻝﹶ ﺃﹶﺣﺪﻛﹸﻢ :ﺁﻣﲔ ،ﻭﻗﺎﹶﻟﺖ
)(٦
ﺍﳌﹶﻼﹶﺋﻜﹶﺔﹸ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ :ﺁﻣﲔ ،ﻓﹶﻮﺍﻓﹶﻘﹶﺖ ﺇﺣﺪﺍﻫﻤﺎ ﺍﻷُﺧﺮﻯ ،ﻏﹸﻔﺮ ﻟﹶﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣﻦ ﺫﹶﻧﺒﹺﻪ«
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )(٦١٤
) (٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) (٢٣٤ﺑﺎﺏ ﺍﻟﺬﻛﺮ ﺍﳌﺴﺘﺤﺐ ﻋﻘﺐ ﺍﻟﻮﺿﻮﺀ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﺃﺑﻮ ﺩﺍﻭﺩ ) (١٦٩ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺗﻮﺿﺄ
) (٣ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) (٥٥ﺑﺎﺏ ﻣﺎ ﻳﻘﺎﻝ ﺑﻌﺪ ﺍﻟﻮﺿﻮﺀ ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ )(٦١٦٧
) (٤ﺭﻭﺍﻩ ﻣﺴﻠﻢ(٦٠١) - ١٥٠ :
)(٥ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ٩٠١ :ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ
) (٦ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٧٤٨ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﺄﻣﲔ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﻣﺴﻠﻢ ) (٤١٠ﺑﺎﺏ ﺍﻟﺘﺴﻤﻴﻊ ﻭﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻟﺘﺄﻣﲔ.
٥
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﻣﻦ ﻭﺍﻓﹶﻖ ﲢﻤﻴﺪﻩ ﲢﻤﻴﺪ ﺍﳌﹶﻼﹶﺋﻜﹶﺔ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ﻏﹸﻔﺮ ﻟﹶﻪ ﺑﹺﺈﺫﻥ ﻓﺎﻃﺮﹺ ﺍﻷﺭﺽﹺ ﻭﺍﻟﺴﻤﺎﺀِ:
ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ " :ﺇﹺﺫﹶﺍ ﻗﹶﺎﻝﹶ ﺍﻹِﻣﺎﻡ :ﺳﻤﻊ ﺍﻟﻠﱠـﻪ ﻟﻤـﻦ
)(١
ﺣﻤﺪﻩ ،ﻓﹶﻘﹸﻮﻟﹸﻮﺍ :ﺍﻟﻠﱠﻬﻢ ﺭﺑﻨﺎ ﻟﹶﻚ ﺍﳊﹶﻤﺪ ،ﻓﹶﺈﹺﻧﻪ ﻣﻦ ﻭﺍﻓﹶﻖ ﻗﹶﻮﻟﹸﻪ ﻗﹶﻮﻝﹶ ﺍﳌﹶﻼﹶﺋﻜﹶﺔ ،ﻏﹸﻔﺮ ﻟﹶﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣﻦ ﺫﹶﻧﺒﹺﻪ"
* ﻓﺈﻥ ﺭﻓﻌﺖ ﻣﻦ ﺭﻛﻮﻋﻚ ﻓﻘﻠﺖ :ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﳊﻤﺪ ﲪﺪﺍ ﻛﺜﲑﺍ ﻃﻴﺒﺎ ﻣﺒﺎﺭﻛﺎ ﻓﻴﻪ ﺍﺑﺘﺪﺭﻫﺎ ﺑﻀﻌﺔ ﻭﺛﻼﺛﻮﻥ ﻣﻠﻜـﺎ ﺃﻳﻬـﻢ
ﻳﻜﺘﺒﻬﺎ ﺃﻭﻻ:
ﻓﻌﻦ ﺭﹺﻓﹶﺎﻋﺔﹶ ﺑﻦﹺ ﺭﺍﻓﻊﹴ ﺍﻟﺰﺭﻗﻲ ،ﻗﹶﺎﻝﹶ " :ﻛﹸﻨﺎ ﻳﻮﻣﺎ ﻧﺼﻠﱢﻲ ﻭﺭﺍﺀَ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ،ﻓﹶﻠﹶﻤﺎ ﺭﻓﹶﻊ ﺭﺃﹾﺳـﻪ ﻣـﻦ
ﳊﻤﺪ ﺣﻤﺪﺍ ﻛﹶﺜﲑﺍ ﻃﹶﻴﺒﺎ ﻣﺒﺎﺭﻛﹰﺎ ﻓﻴﻪ ،ﻓﹶﻠﹶﻤﺎ ﺍﻧﺼﺮﻑ، ﺍﻟﺮﻛﹾﻌﺔ ﻗﹶﺎﻝﹶ :ﺳﻤﻊ ﺍﻟﻠﱠﻪ ﻟﻤﻦ ﺣﻤﺪﻩ ،" ﻗﹶﺎﻝﹶ ﺭﺟﻞﹲ ﻭﺭﺍﺀَﻩ :ﺭﺑﻨﺎ ﻭﻟﹶﻚ ﺍ ﹶ
)(٢
ﻗﹶﺎﻝﹶ» :ﻣﻦﹺ ﺍﳌﹸﺘﻜﹶﻠﱢﻢ «ﻗﹶﺎﻝﹶ :ﺃﹶﻧﺎ ،ﻗﹶﺎﻝﹶ» :ﺭﺃﹶﻳﺖ ﺑﹺﻀﻌﺔﹰ ﻭﺛﹶﻼﹶﺛﲔ ﻣﻠﹶﻜﹰﺎ ﻳﺒﺘﺪﺭﻭﻧﻬﺎ ﺃﹶﻳﻬﻢ ﻳﻜﹾﺘﺒﻬﺎ ﺃﹶﻭﻝﹸ«
*ﻭﻣﻦ ﺣﺎﻓﹶﻆﹶ ﻋﻠﻲ ﺫﻛﺮ ﺧﺘﺎﻡﹺ ﺍﻟﺼﻼﺓ ..ﺃﹶﺩﺭﻙ ﻣﻦ ﺳﺒﻘﹶﻪ ،ﻭﻟﹶﻢ ﻳﺪﺭﻛﹾﻪ ﺃﹶﺣﺪ ﺑﻌﺪﻩ ﺑﹺﺈﹺﺫﹾﻥ ﺍﻟﻠﱠﻪ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﺟﺎﺀَ ﺍﻟﹾﻔﹸﻘﹶﺮﺍﺀُ ﺇﹺﻟﹶﻰ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻓﹶﻘﹶﺎﻟﻮﺍ :ﺫﹶﻫﺐ ﺃﹶﻫﻞﹸ ﺍﻟﺪﺛﹸﻮﺭﹺ
ﻣﻦ ﺍﻷَﻣﻮﺍﻝﹺ ﺑﹺﺎﻟﺪﺭﺟﺎﺕ ﺍﻟﹾﻌﻠﹶﻰ ﻭﺍﻟﻨﻌﻴﻢﹺ ﺍﻟﹾﻤﻘﻴﻢﹺ ،ﻳﺼﻠﱡﻮﻥﹶ ﻛﹶﻤﺎ ﻧﺼﻠﱢﻲ ﻭﻳﺼﻮﻣﻮﻥﹶ ﻛﹶﻤﺎ ﻧﺼﻮﻡ ،ﻭﻟﹶﻬﻢ ﻓﹶـﻀﻞﹲ ﻣـﻦ ﺃﹶﻣـﻮﺍﻝﹴ
ﻳﺤﺠﻮﻥﹶ ﺑﹺﻬﺎ ﻭﻳﻌﺘﻤﺮﻭﻥﹶ ،ﻭﻳﺠﺎﻫﺪﻭﻥﹶ ﻭﻳﺘﺼﺪﻗﹸﻮﻥﹶ ،ﻗﹶﺎﻝﹶ» :ﺃﹶﻻﹶ ﺃﹸﺣﺪﺛﹸﻜﹸﻢ ﺑﺄﹶﻣﺮﹴ ،ﺇﹺﻥﹾ ﺃﹶﺧﺬﺗﻢ ﺑﹺﻪ ﺃﹶﺩﺭﻛﹾﺘﻢ ﻣﻦ ﺳﺒﻘﹶﻜﹸﻢ ،ﻭﻟﹶـﻢ
ﻳﺪﺭﻛﹾﻜﹸﻢ ﺃﹶﺣﺪ ﺑﻌﺪﻛﹸﻢ ،ﻭﻛﹸﻨﺘﻢ ﺧﻴﺮ ﻣﻦ ﺃﹶﻧﺘﻢ ﺑﻴﻦ ﻇﹶﻬﺮﺍﻧﻴﻪ ﺇﹺﻻﱠ ﻣﻦ ﻋﻤﻞﹶ ﻣﺜﹾﻠﹶﻪ؟ ﺗﺴﺒﺤﻮﻥﹶ ﻭﺗﺤﻤﺪﻭﻥﹶ ﻭﺗﻜﹶﺒﺮﻭﻥﹶ ،ﺧﻠﹾﻒ ﻛﹸﻞﱢ
ﻼﺛﲔ ،ﻭﻧﺤﻤﺪ ﺛﹶﻼﹶﺛﺎﹰ ﻭﺛﹶﻼﹶﺛﲔ ﻭﻧﻜﹾﺒﺮ ﺃﹶﺭﺑﻌﺎﹰ ﻭﺛﹶﻼﹶﺛﲔ، ﺻﻼﹶﺓ :ﺛﹶﻼﹶﺛﺎﹰ ﻭﺛﹶﻼﹶﺛﲔ . «ﻓﹶﺎﺧﺘﻠﹶﻔﹾﻨﺎ ﺑﻴﻨﻨﺎ ،ﻓﹶﻘﹶﺎﻝﹶ ﺑﻌﻀﻨﺎ :ﻧﺴﺒﺢ ﺛﹶﻼﹶﺛﺎﹰ ﻭﺛﹶ ﹶ
)(٣
ﻓﹶﺮﺟﻌﺖ ﺇﹺﻟﹶﻴﻪ ،ﻓﹶﻘﹶﺎﻝﹶ» :ﺗﻘﹶﻮﻝﹸ :ﺳﺒﺤﺎﻥﹶ ﺍﷲِ ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﻭﺍﷲُ ﺃﹶﻛﹾﺒﺮ ﺣﺘﻰ ﻳﻜﻮﻥﹶ ﻣﻨﻬﻦ ﻛﹸﻠﱢﻬﻦ ﺛﹶﻼﹶﺙﹲ ﻭﺛﹶﻼﹶﺛﹸﻮﻥﹶ«
*ﻭﺫﻛﺮ ﺧﺘﺎﻡﹺ ﺍﻟﺼﻠﻮﺍﺕ ..ﻳﻐﻔﹶﺮ ﺑﹺﻪ ﺍﻟﺬﱡﻧﻮﺏ ﻭﺍﻟﺴﻴﺌﺎﺕ:
ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ،ﻋﻦ ﺭﺳﻮﻝﹺ ﺍﷲِ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻣﻦ ﺳﺒﺢ ﺍﷲَ ﻓﻲ ﺩﺑﺮﹺ ﻛﹸﻞﱢ ﺻﻠﹶﺎﺓ ﺛﹶﻠﹶﺎﺛﹰﺎ ﻭﺛﹶﻠﹶﺎﺛﲔ ،ﻭﺣﻤﺪ ﺍﷲَ
ﺛﹶﻠﹶﺎﺛﹰﺎ ﻭﺛﹶﻠﹶﺎﺛﲔ ،ﻭﻛﹶﺒﺮ ﺍﷲَ ﺛﹶﻠﹶﺎﺛﹰﺎ ﻭﺛﹶﻠﹶﺎﺛﲔ ،ﻓﹶﺘﻠﻚ ﺗﺴﻌﺔﹲ ﻭﺗﺴﻌﻮﻥﹶ ،ﻭﻗﹶﺎﻝﹶ :ﺗﻤﺎﻡ ﺍﻟﹾﻤﺎﺋﹶﺔ :ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﷲُ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ،ﻟﹶـﻪ
)(٤
ﺍﻟﹾﻤﻠﹾﻚ ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ﻏﹸﻔﺮﺕ ﺧﻄﹶﺎﻳﺎﻩ ﻭﺇﹺﻥﹾ ﻛﹶﺎﻧﺖ ﻣﺜﹾﻞﹶ ﺯﺑﺪ ﺍﻟﹾﺒﺤﺮﹺ "
* ﻭﻣﻦ ﻗﹶﺮﺃﹶ ﺁﻳﺔﹶ ﺍﻟﹾﻜﹸﺮﺳﻲ ﻓﻲ ﺩﺑﺮﹺ ﻛﹸﻞﱢ ﺻﻠﹶﺎﺓ ﺩﺧﻞﹶ ﺍﳉﻨﺔﹶ ﺑﺈﺫﻥ ﺍﷲ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﺃﹸﻣﺎﻣﺔﹶ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ» :ﻣﻦ ﻗﹶﺮﺃﹶ ﺁﻳﺔﹶ ﺍﻟﹾﻜﹸﺮﺳﻲ ﻓﻲ ﺩﺑﺮﹺ ﻛﹸﻞﱢ ﺻﻠﹶﺎﺓ ﻣﻜﹾﺘﻮﺑﺔ ﻟﹶﻢ
)(٥
ﻳﻤﻨﻌﻪ ﻣﻦ ﺩﺧﻮﻝﹺ ﺍﻟﹾﺠﻨﺔ ﺇﹺﻟﱠﺎ ﺃﹶﻥﹾ ﻳﻤﻮﺕ«
)ﱂ ﳝﻨﻌﻪ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ( ﺃﻱ ﻣﺎﻧﻊ) .ﺇﻻ ﺍﳌﻮﺕ( ﺍﳊﺪﻳﺚ ﺑﻈﺎﻫﺮﻩ ﻣﺸﻜﻞ؛ ﻷﻥ ﺍﳌﻮﺕ ﻟﻴﺲ ﲟﺎﻧﻊ ﻣﻦ ﺩﺧـﻮﻝ
ﺍﳉﻨﺔ ،ﺑﻞ ﻫﻮ ﻣﻮﺻﻞ ﺇﱃ ﺩﺧﻮﳍﺎ ﻓﻜﺎﻥ ﺍﻟﻈﺎﻫﺮ ﺃﻥ ﻳﻘﻮﻝ :ﱂ ﳝﻨﻌﻪ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺇﻻ ﺍﳊﻴﺎﺓ ،ﻓﺈﻥ ﺍﺳﺘﻤﺮﺍﺭ ﺍﳊﻴﺎﺓ ﻭﺑﻘﺎﺀ
) (١
)ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ(٧٩٦:
) (٢
) ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ(٧٩٩:
) (٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٨٠٧ﺑﺎﺏ ﺍﻟﺬﻛﺮ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﻣﺴﻠﻢ ) (٥٩٥ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺬﻛﺮ ﺑﻌﺪ ﺍﻟﺼﻼﺓ ﻭﺑﻴﺎﻥ ﺻﻔﺘﻪ.
)(٤ﺭﻭﺍﻩ ﻣﺴﻠﻢ )(٥٩٧
) (٥ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻰ ﻭﺻﺤﺤﻪ ﺍﻷﻟﹾﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ )(٦٤٦٤
٦
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻫﻮ ﺍﻟﺬﻱ ﳝﻨﻌﻪ ﻣﻦ ﺩﺧﻮﳍﺎ ،ﻓﻤﺎ ﺩﺍﻡ ﺍﻟﺮﺟﻞ ﺣﻴﺎﹰ ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ .ﻭﺃﺟﻴﺐ ﻋﻨﻪ ﺑﺄﻥ ﺍﳌﻀﺎﻑ ﻓﻴـﻪ
ﳏﺬﻭﻑ ،ﺃﻱ ﻻ ﳝﻨﻌﻪ ﻣﻦ ﺩﺧﻮﳍﺎ ﺇﻻ ﻋﺪﻡ ﻣﻮﺗﻪ ،ﺣﺬﻑ ﻟﺪﻻﻟﺔ ﺍﳌﻌﲎ ﻋﻠﻴﻪ ،ﻭﺍﺧﺘﺼﺖ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﺑﺬﻟﻚ ﳌﺎ ﺍﺷـﺘﻤﻠﺖ
ﻋﻠﻴﻪ ﻣﻦ ﺃﺻﻮﻝ ﺍﻷﲰﺎﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ،ﻭﺍﻟﻮﺣﺪﺍﻧﻴﺔ ،ﻭﺍﳊﻴﻮﺓ ،ﻭﺍﻟﻘﻴﻮﻣﻴﺔ ،ﻭﺍﻟﻌﻠﻢ ،ﻭﺍﳌﻠﻚ ،ﻭﺍﻟﻘﺪﺭﺓ ،ﻭﺍﻹﺭﺍﺩﺓ .ﻭﻗﻴﻞ:
ﺍﳌﻌﲎ ﱂ ﳝﻨﻌﻪ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﻣﻌﺠﻼﹰ ﺇﻻ ﺣﺼﻮﻝ ﺍﳌﻮﺕ ﻭﻛﻮﻧﻪ ﺷﺮﻃﺎﹰ ﻟﺪﺧﻮﳍﺎ ،ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺍﳌﻮﺕ ﺷﺮﻃﺎﹰ ﻟـﺪﺧﻮﳍﺎ
ﻟﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻌﺠﻼﹰ ﻭﺑﺎﻟﻔﻌﻞ ،ﻭﻳﻘﺮﺏ ﻣﻨﻪ ﻣﺎ ﻗﺎﻝ ﺍﻟﺘﻔﺘﺎﺯﺍﱐ ﻣﻦ ﺃﻥ ﻣﻌﲎ ﺍﳊﺪﻳﺚ :ﺃﻧﻪ ﱂ ﻳﺒﻖ ﻣﻦ ﺷﺮﺍﺋﻂ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺇﻻ
ﺍﳌﻮﺕ ،ﻓﻜﺄﻥ ﺍﳌﻮﺕ ﳝﻨﻊ ،ﻭﻳﻘﻮﻝ ﻻ ﺑﺪ ﻣﻦ ﺣﻀﻮﺭﻱ ﺃﻭﻻ ﻟﻴﺪﺧﻞ ﺍﳉﻨﺔ .ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳌﻮﺕ ﰲ ﺍﳊﺪﻳﺚ ﻛﻮﻥ ﺍﻟﻌﺒﺪ
ﰲ ﺍﻟﱪﺯﺥ ﻗﺒﻞ ﺍﻟﺒﻌﺚ ﻓﺈﺫﺍ ﺑﻌﺚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ ﻏﲑ ﺗﻮﻗﻒ .ﻭﻗﻴﻞ :ﺍﳌﻘﺼﻮﺩ ﺃﻧﻪ ﻻ ﳝﻨﻊ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨـﺔ
ﺷﻲﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺒﺘﻪ ،ﻓﺈﻥ ﺍﳌﻮﺕ ﻟﻴﺲ ﲟﺎﻧﻊ ﻣﻦ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﻮﺟﺒﺎﹰ ﻟﺪﺧﻮﳍﺎ ،ﻓﻬﻮ ﻣﻦ ﻗﺒﻴﻞ:
ﻭﻻ ﻋﻴﺐ ﻓﻴﻬﻢ ﻏﲑ ﺃﻥ ﺳﻴﻮﻓﻬﻢ ﻦ ﻓﻠﻮﻝ ﻣﻦ ﻗﺮﺍﻉ ﺍﻟﻜﺘﺎﺋﺐ
ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﻌﻴﺐ ﻓﻼ ﻋﻴﺐ ﻓﻴﻬﻢ ﺃﺻﻼﹰ ،ﻓﻴﻜﻮﻥ ﻣﻦ ﺑﺎﺏ ﺗﺄﻛﺪ ﺍﳌﺪﺡ ﲟﺎ ﻳﺸﺒﻪ ﺍﻟﺬﻡ .ﻭﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﺃﻱ ﺍﳌﻮﺕ
)(١
ﺣﺎﺟﺰ ﺑﻴﻨﻪ ﻭﺑﲔ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ،ﻓﺈﺫﺍ ﲢﻘﻖ ﻭﺍﻧﻘﻀﻰ ﺣﺼﻞ ﺩﺧﻮﻟﻪ
* ﻭﺧﺼﻠﹶﺘﺎﻥ.. ﺳﺒﺐ ﻟﺪﺧﻮﻝﹺ ﺍﳉﻨﺎﻥ:
ﻓﹶﻌﻦ ﻋﺒﺪ ﺍﷲِ ﺑﻦﹺ ﻋﻤﺮﹴﻭ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﺧﺼﻠﹶﺘﺎﻥ ﻻ
ﻳﺤﺼﻴﻬﹺﻤﺎ ﺭﺟﻞﹲ ﻣﺴﻠﻢ ،ﺇﹺﻻﱠ ﺩﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ ،ﻫﻤﺎ ﻳﺴﲑ ،ﻭﻣﻦ ﻳﻌﻤﻞﹸ ﺑﹺﻬﹺﻤﺎ ﻗﹶﻠﻴﻞﹲ ،ﻳﺴﺒﺢ ﺍﷲَ ﺩﺑﺮ ﻛﹸﻞﱢ ﺻﻼﹶﺓ ﻋﺸﺮﺍﹰ ،ﻭﻳﺤﻤﺪﻩ
ﻋﺸﺮﺍﹰ ،ﻭﻳﻜﹶﺒﺮ ﻋﺸﺮﺍﹰ« .ﻗﹶﺎﻝﹶ :ﻓﹶﺄﹶﻧﺎ ﺭﺃﹶﻳﺖ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﻌﻘﺪﻫﺎ ﺑﹺﻴﺪﻩ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻘﹶﺎﻝﹶ» :ﺧﻤﺴﻮﻥﹶ ﻭﻣﺌﹶﺔﹲ
ﺑﹺﺎﻟﻠﱢﺴﺎﻥ (٢)ﻭﺃﹶﻟﹾﻒ ﻭﺧﻤﺲ ﻣﺌﹶﺔ ﻓﻲ ﺍﻟﹾﻤﻴﺰﺍﻥ ﻭﺇﹺﺫﹶﺍ ﺃﹶﻭﻯ ﺇﹺﻟﹶﻰ ﻓﺮﺍﺷﻪ ،ﺳﺒﺢ ﻭﺣﻤﺪ ﻭﻛﹶﺒﺮ ﻣﺌﹶﻪ ) (٣ﻓﹶﺘﻠﹾﻚ ﻣﺌﹶﺔﹲ ﺑﹺﺎﻟﻠﱢﺴﺎﻥ ،ﻭﺃﹶﻟﹾﻒ
ﻓﻲ ﺍﻟﹾﻤﻴﺰﺍﻥ ،ﻓﹶﺄﹶﻳﻜﹸﻢ ﻳﻌﻤﻞﹸ ﻓﻲ ﺍﻟﹾﻴﻮﻡﹺ ﺍﻟﹾﻮﺍﺣﺪ ﺃﹶﻟﹾﻔﹶﻴﻦﹺ ﻭﺧﻤﺲ ﻣﺌﹶﺔ ﺳﻴﺌﹶﺔ . «ﻗﹶﺎﻝﹶ :ﻛﻴﻒ ﻻﹶ ﻳﺤﺼﻴﻬﺎ؟ ﻗﹶﺎﻝﹶ» :ﻳﺄﹶﺗﻲ ﺃﹶﺣﺪﻛﹸﻢ
ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻭﻫﻮ ﻓﻲ ﺻﻼﹶﺓ ،ﻓﹶﻴﻘﹸﻮﻝﹸ :ﺍﺫﹾﻛﹸﺮ ﻛﹶﺬﹶﺍ ،ﺍﺫﹾﻛﹸﺮ ﻛﹶﺬﹶﺍ ﺣﺘﻰ ﺷﻐﻠﹶﻪ ،ﻭﻟﹶﻌﻠﱠﺔﹸ ﺃﹶﻥﹾ ﻻﹶ ﻳﻌﻘﻞﹶ ،ﻭﻳﺄﺗﻴﹺﻪ ﻓﻲ ﻣﻀﺠﻌﻪ ﻓﹶﻼﹶ ﻳﺰﺍﻝﹸ
)(٤
ﻳﻨﻮﻣﻪ ﺣﺘﻰ ﻳﻨﺎﻡ«
* ﻣﻦ ﻣﺸﻰ ﺇﱄ ﺻﻼﹶﺓ ﻣﻜﹾﺘﻮﺑﺔ ﻓﻲ ﺑﻴﺖ ﺍﷲ ..ﻛﹸﺘﺐ ﻟﻪ ﺃﺟﺮ ﺣﺠﻪ ﺑﹺﺈﹺﺫﹾﻥ ﺍﷲ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﺃﹸﻣﺎﻣﺔﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻣﺸﻰ ﺇﹺﻟﹶﻰ ﺻﻼﹶﺓ ﻣﻜﹾﺘﻮﺑـﺔ ﻓـﻲ
)(٥
ﺟﻤﺎﻋﺔ ﻓﹶﻬﹺﻲ ﻛﹶﺤﺠﻪ ،ﻭﻣﻦ ﻣﺸﻰ ﺇﹺﻟﹶﻰ ﺻﻼﹶﺓ ﺗﻄﹶﻮﻉﹴ ،ﻓﹶﻬﹺﻲ ﻛﹶﻌﻤﺮﺓ ﺗﺎﻣﺔ«
) (١ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٣٣٣ /٣
) (٢ﲬﺴﻮﻥ ﻭﻣﺌﺔ ﺑﺎﻟﻠﺴﺎﻥ :ﻫﻮ ﳎﻤﻮﻉ ﺗﺴﺒﻴﺤﻪ ﰲ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ،ﺃﻱ :ﺇﻥ ﺳﺒﺢ ﰲ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻋﺸﺮﺍ ﻭﻛﱪ ﻋﺸﺮﺍ ﻭﲪﺪ ﻋﺸﺮﺍ ﻫـﺬﻩ
ﺛﻼﺛﻮﻥ ﺣﺴﻨﺔ ،ﻭﺇﻥ ﻓﻌﻠﻬﺎ ﰲ ﺑﺎﻗﻲ ﺍﻟﺼﻼﻭﺍﺕ ﺍﳋﻤﺲ ﻛﺎﻥ ﳎﻤﻮﻉ ﺗﺴﺒﻴﺤﻪ ﲬﺴﻮﻥ ﻭﻣﺌﺔ ﺑﺎﻟﻠﺴﺎﻥ.
) (٣ﻣﺌﻪ :ﻭﺗﻔﺼﻴﻠﻬﺎ ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ ﺍﻵﺧﺮ »ﻳﺴﺒﺢ ﺛﻼﺛﺎ ﻭﺛﻼﺛﲔ ﻭﳛﻤﺪ ﺛﻼﺛﺎ ﻭﺛﻼﺛﲔ ﻭﻳﻜﱪ ﺃﺭﺑﻌﺎ ﻭﺛﻼﺛﲔ« .
) (٤ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ) ، (٢٠٠٩ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﳌﺸﻜﺎﺓ )(٢٤٠٦
) (٥ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ) ، (٧٥٧٨ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )(٦٥٥٦
٧
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻣﻦ ﻣﺸﻰ ﺇﱄ ﺻﻼﹶﺓ ﻓﻲ ﺑﻴﺖ ﺍﷲ ..ﻛﺎﻥﹶ ﻓﻲ ﺿﻤﺎﻥ ﺍﷲ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺛﹶﻼﹶﺛﹾﺔﹲ ﻓﻲ ﺿـﻤﺎﻥ ﺍﷲِ ﻋـﺰ
ﻭﺟﻞﱠ ،ﺭﺟﻞﹲ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﺇﹺﻟﹶﻰ ﻣﺴﺠﹺﺪ ﻣﻦ ﻣﺴﺎﺟﹺﺪ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ،ﻭﺭﺟﻞﹲ ﺧﺮﺝ ﻏﹶﺎﺯﹺﻳﺎﹰ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ،ﻭﺭﺟﻞﹲ
)(١
ﺧﺮﺝ ﺣﺎﺟﺎﹰ«
* ﻭﻛﹶﺜﺮﺓﹸ ﺍﻟﹾﺨﻄﻰ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺎﺟﹺﺪ ،ﻭﺍﻧﺘﻈﹶﺎﺭ ﺍﻟﺼﻼﹶﺓ ﺑﻌﺪ ﺍﻟﺼﻼﹶﺓ ﻳﻤﺤﻮ ﺍﷲُ ﺑﹺﻪ ﺍﻟﹾﺨﻄﻴﺌﹶﺎﺕ ،ﻭﻳﺮﻓﹶﻊ ﺑﹺﻪ ﺍﻟﺪﺭﺟﺎﺕ:
ﻋﻦ ﻋﻠﻲ ﺑﻦﹺ ﺃﹶﺑﹺﻲ ﻃﹶﺎﻟﺐﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺇﹺﺳﺒﺎﻍﹸ ﺍﻟﻮﺿﻮﺀِ ﻋﻠﹶﻰ
)(٢
ﺍﻟﹾﻤﻜﹶﺎ ﹺﺭﻩ ﻭﺇﹺﻋﻤﺎﻝﹸ ﺍﻷَﻗﹾﺪﺍﻡﹺ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺎﺟﹺﺪ ،ﻭﺍﻧﺘﻈﹶﺎﺭ ﺍﻟﺼﻼﹶﺓ ﺑﻌﺪ ﺍﻟﺼﻼﹶﺓ :ﻳﻐﺴِﻞﹸ ﺍﻟﹾﺨﻄﹶﺎﻳﺎﹶ ﻏﹶﺴﻼﹰ«
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﺃﹶﻻﹶ ﺃﹸﺧﺒﹺﺮﻛﹸﻢ ﺑﹺﻤﺎ ﻳﻤﺤﻮ ﺍﷲُ ﹺﺑﻪ
ﺍﻟﹾﺨﻄﹶﺎﻳﺎ ،ﻭﻳﺮﻓﹶﻊ ﺑﹺﻪ ﺍﻟﺪﺭﺟﺎﺕ؟! ﺇﹺﺳﺒﺎﻍﹸ ﺍﻟﹾﻮﺿﻮﺀِ ﻋﻠﹶﻰ ﺍﻟﹾﻤﻜﹶﺎﺭﹺﺓ ﻭﻛﹶﺜﺮﺓﹸ ﺍﻟﹾﺨﻄﻰ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺎﺟﹺﺪ ،ﻭﺍﻧﺘﻈﹶﺎﺭ ﺍﻟـﺼﻼﹶﺓ ﺑﻌـﺪ
)(٣
ﺍﻟﺼﻼﹶﺓ ،ﻓﹶﺬﹶﻟﻜﹸﻢ ﺍﻟﺮﺑﺎﻁﹸ ﻓﹶﺬﹶﻟﻜﹸﻢ ﺍﻟﺮﺑﺎﻁﹸ ﻓﹶﺬﹶﻟﻜﹸﻢ ﺍﻟﺮﺑﺎﻁﹸ«
ﻭﻋﻦ ﺃﺑﹺﻲ ﺃﹶﻳﻮﺏ ﺍﻷَﻧﺼﺎﺭﹺﻱ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻛﹶﺎﻥﹶ ﻳﻘﹸﻮﻝﹸ» :ﺇﹺﻥﱠ ﻛﹸﻞﱠ ﺻـﻼﹶﺓ
)(٤
ﺗﺤﻂﱡ ﻣﺎ ﺑﻴﻦ ﻳﺪﻳﻬﺎ ﻣﻦ ﺧﻄﻴﺌﹶﺔ«
* ﻣﻦ ﻏﹶﺪﺍ ﺇﹺﻟﹶﻰ ﺻﻼﹶﺓ ﻓﻲ ﺟﻤﺎﻋﺔ ﺃﹶﻭ ﺭﺍﺡ ،ﺃﹶﻋﺪ ﺍﷲُ ﻟﹶﻪ ﻓﻲ ﺍﻟﹾﺠﻨﺔ ﻧﺰﻻﹰ ﻛﹸﻠﱠﻤﺎ ﻏﹶﺪﺍ ﺃﹶﻭ ﺭﺍﺡ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻏﹶﺪﺍ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺠﹺﺪ ﺃﹶﻭ ﺭﺍﺡ ،ﺃﹶﻋﺪ
)(٦
ﺍﷲُ ﻟﹶﻪ ﻓﻲ ﺍﻟﹾﺠﻨﺔ ﻧﺰﻻﹰ ) (٥ﻛﹸﻠﱠﻤﺎ ﻏﹶﺪﺍ ﺃﹶﻭ ﺭﺍﺡ«
* ﻣﻦ ﺗﻮﺿﺄﹶ ﻓﹶﺄﹶﺳﺒﻎﹶ ﺍﻟﹾﻮﺿﻮﺀَ ،ﺛﹸﻢ ﻣﺸﻰ ﺇﹺﻟﹶﻰ ﺻﻼﹶﺓ ﻓﻲ ﺑﻴﺖ ﺍﷲ ..ﻏﹸﻔﺮ ﻟﹶﻪ ﺫﹶﻧﺒﻪ ﺑﹺﺈﹺﺫﹾﻥ ﺍﷲ:
ﻋﻦ ﻋﺜﹾﻤﺎﻥﹶ ﺑﻦﹺ ﻋﻔﱠﺎﻥﹶ ،ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ :ﺳﻤﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻳﻘﹸﻮﻝﹸ» :ﻣﻦ ﺗﻮﺿﺄﹶ ﻓﹶﺄﹶﺳﺒﻎﹶ ﺍﻟﹾﻮﺿﻮﺀَ ،ﹸﺛﻢ
)(٧
ﻣﺸﻰ ﺇﹺﻟﹶﻰ ﺻﻠﹶﺎﺓ ﻣﻜﹾﺘﻮﺑﺔ ﻓﹶﺼﻠﱠﺎﻫﺎ ﻣﻊ ﺍﻟﹾﺈﹺﻣﺎﻡﹺ ،ﻏﹸﻔﺮ ﻟﹶﻪ ﺫﹶﻧﺒﻪ«
) (١ﻣﺴﻨﺪ ﻋﺒﺪ ﺍﷲ ﺍﳊﻤﻴﺪﻱ ) (١٠٩٠ﺑﺎﺏ ﺍﳉﻬﺎﺩ ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ). (٣٠٥١
) (٢ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ ) (٤٥٦ﻛﺘﺎﺏ ﺍﻟﻄﻬﺎﺭﺓ ،ﺗﻌﻠﻴﻖ ﺍﳊﺎﻛﻢ "ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ﻭﱂ ﳜﺮﺟﺎﻩ" ،ﺗﻌﻠﻴـﻖ ﺍﻟـﺬﻫﱯ ﰲ
ﺍﻟﺘﻠﺨﻴﺺ "ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ" ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ). (٩٢٦
) (٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) (٢٥١ﺑﺎﺏ ﻓﻀﻞ ﺇﺳﺒﺎﻍ ﺍﻟﻮﺿﻮﺀ ﻋﻠﻰ ﺍﳌﻜﺎﺭﺓ ،ﺍﺑﻦ ﺣﺒﺎﻥ ). (١٠٣٥
) (٤ﺭﻭﺍﻩ ﺃﲪﺪ ) ، (٢٣٣٩٥ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ). (٢١٤٤
) (٥ﺍﻟﱰﻝ :ﻣﺎ ﻳﻬﻴﺄ ﻟﻠﻀﻴﻒ ﻋﻨﺪ ﻗﺪﻭﻣﻪ.
) (٦ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺍﻟﺒﺨﺎﺭﻱ ) (٦٣١ﺑﺎﺏ ﻓﻀﻞ ﻣﻦ ﻏﺪﺍ ﺇﱃ ﺍﳌﺴﺠﺪ ﻭﻣﻦ ﺭﺍﺡ ،ﻣﺴﻠﻢ ) (٦٦٩ﺑﺎﺏ ﺍﳌﺸﻲ ﺇﱃ ﺍﻟﺼﻼﺓ ﲤﺤﻰ ﺑـﻪ ﺍﳋﻄﺎﻳـﺎ
ﻭﺗﺮﻓﻊ ﺑﻪ ﺍﻟﺪﺭﺟﺎﺕ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ.
) (٧ﺭﻭﺍﻩ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ )(٤٠٧
٨
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻣﻦ ﺳﺪ ﻓﹸﺮﺟﺔﹰ ﺭﻓﹶﻌﻪ ﺍﻟﻠﱠﻪ ﺑﹺﻬﺎ ﺩﺭﺟﺔﹰ ..ﻭﺑﻨﻰ ﻟﹶﻪ ﺑﻴﺘﺎ ﻓﻲ ﺍﻟﹾﺠﻨﺔ:
ﻓﹶﻌﻦ ﻋﺎﺋﺸﺔﹶ ﻗﹶﺎﻟﹶﺖ : ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ " : - ﻣﻦ ﺳﺪ ﻓﹸﺮﺟﺔﹰ ﻓﻲ ﺻﻒ ﺭﻓﹶﻌﻪ ﺍﻟﻠﱠﻪ ﺑﹺﻬﺎ ﺩﺭﺟـﺔﹰ
)(١
ﻭﺑﻨﻰ ﻟﹶﻪ ﺑﻴﺘﺎ ﻓﻲ ﺍﻟﹾﺠﻨﺔ. "
* ﻣﻦ ﺻﻠﱠﻰ ﻟﻠﱠﻪ ﺃﹶﺭﺑﻌﲔ ﻳﻮﻣﺎ ﻓﻰ ﺟﻤﺎﻋﺔ ﻳﺪﺭﹺﻙ ﺗﻜﺒﲑﺓﹶ ﺍﻹﺣﺮﺍﻡ ..ﻛﹸﺘﺐ ﻟﹶﻪ ﺑﺮﺍﺀَﺓﹲ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻭﺑﺮﺍﺀَﺓﹲ ﻣﻦ ﺍﻟﻨﻔﹶﺎﻕﹺ ﺑﹺـﺈﹺﺫﻥ
ﺍﻟ ﱡﻘﺪﻭﺱﹺ ﺍﻟﺴﻠﹶﺎﻡ:
ﻓﹶﻌﻦ ﺃﹶﻧﺲﹺ ﺑﻦﹺ ﻣﺎﻟﻚ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ » :-ﻣﻦ ﺻﻠﱠﻰ ﻟﻠﱠﻪ ﺃﹶﺭﺑﻌﲔ ﻳﻮﻣﺎ ﻓﻰ ﺟﻤﺎﻋـﺔ
ﻳﺪﺭﹺﻙ ﺍﻟﺘﻜﹾﺒﹺﲑﺓﹶ ﺍﻷُﻭﻟﹶﻰ ﻛﹸﺘﺒﺖ ﻟﹶﻪ ﺑﺮﺍﺀَﺗﺎﻥ ﺑﺮﺍﺀَﺓﹲ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻭﺑﺮﺍﺀَﺓﹲ ﻣﻦ ﺍﻟﻨﻔﹶﺎﻕﹺ «).(٢
* ﻛﹶﺜﹾﺮﺓﹸ ﺍﻟﺘﻄﹶﻮﻉﹺ ﻭﺍﻟﺴﺠﻮﺩ...... ﺳﺒﺐ ﻟﺮﻓﻘﺔ ﺍﻟﻨﺒﹺﻲ ﺍﻟﹾﻮﺩﻭﺩ:
ﻋﻦ ﺭﺑﹺﻴﻌﺔﹶ ﺑﻦﹺ ﻛﹶﻌﺐﹴ ﺍﻷَﺳﻠﹶﻤﻰ ﻗﹶﺎﻝﹶ ﻛﹸﻨﺖ ﺃﹶﺑﹺﻴﺖ ﻣﻊ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻓﹶﺄﹶﺗﻴﺘﻪ ﺑﹺﻮﺿﻮﺋﻪ ﻭﺣﺎﺟﺘﻪ ﻓﹶﻘﹶﺎﻝﹶ
ﻟﻰ » ﺳﻞﹾ « .ﻓﹶﻘﹸﻠﹾﺖ ﺃﹶﺳﺄﹶﻟﹸﻚ ﻣﺮﺍﻓﹶﻘﹶﺘﻚ ﻓﻰ ﺍﻟﹾﺠﻨﺔ . ﻗﹶﺎﻝﹶ » ﺃﹶﻭﻏﹶﻴﺮ ﺫﹶﻟﻚ . « ﻗﹸﻠﹾﺖ ﻫﻮ ﺫﹶﺍﻙ . ﻗﹶﺎﻝﹶ » ﻓﹶـﺄﹶﻋﻨﻰ ﻋﻠﹶـﻰ
ﻧﻔﹾﺴِﻚ ﺑﹺﻜﹶﺜﹾﺮﺓ ﺍﻟﺴﺠﻮﺩ.(٣) «
)ﻓﺄﻋﲏ ﻋﻠﻰ ﻧﻔﺴﻚ( ﺃﻱ ﻋﻠﻰ ﲢﺼﻴﻞ ﺣﺎﺟﺔ ﻧﻔﺴﻚ ﺍﻟﱵ ﻫﻲ ﺍﳌﺮﺍﻓﻘﺔ) .ﺑﻜﺜﺮﺓ ﺍﻟﺴﺠﻮﺩ( ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﺗﺮﺍﻓﻘﲏ
ﰲ ﺍﻟﻌﻘﱮ ،ﻭﺍﳌﺮﺍﺩ ﺗﻌﻈﻴﻢ ﺗﻠﻚ ﺍﳊﺎﺟﺔ ﻭﺃﺎ ﲢﺘﺎﺝ ﺇﱃ ﻣﻌﺎﻭﻧﺔ ﻣﻨﻚ ،ﻭﳎﺮﺩ ﺍﻟﺴﺆﺍﻝ ﻣﲏ ﻻ ﻳﻜﻔﻲ ﻓﻴﻬﺎ ،ﺃﻭ ﺍﳌﻌـﲎ:
ﻓﻮﺍﻓﻘﲏ ﺑﻜﺜﺮﺓ ﺍﻟﺴﺠﻮﺩ ﻗﺎﻫﺮﺍﹰ ﺎ ﻋﻠﻰ ﻧﻔﺴﻚ .ﻭﻗﻴﻞ :ﺃﻋﲏ ﻋﻠﻰ ﻗﻬﺮ ﻧﻔﺴﻚ ﺑﻜﺜﺮﺓ ﺍﻟﺴﺠﻮﺩ ،ﻛﺄﻧﻪ ﺃﺷﺎﺭ ﺇﱃ ﺃﻥ ﻣﺎ
ﺫﻛﺮﺕ ﻻ ﳛﺼﻞ ﺇﻻ ﺑﻘﻬﺮ ﻧﻔﺴﻚ ﺍﻟﱵ ﻫﻲ ﺃﻋﺪﻯ ﻋﺪﻭﻙ ،ﻓﻼ ﺑﺪ ﱄ ﻣﻦ ﻗﻬﺮ ﻧﻔﺴﻚ ﺑﺼﺮﻓﻬﺎ ﻋﻦ ﺍﻟﺸﻬﻮﺍﺕ ،ﻭﻻﺑﺪ
ﻟﻚ ﺃﻥ ﺗﻌﺎﻭﻧﲏ ﻓﻴﻪ ،ﻓﻔﻴﻪ ﺗﻠﻮﻳﺢ ﺇﱃ ﺃﻥ ﻧﻔﺴﻪ ﲟﺜﺎﺑﺔ ﺍﻟﻌﺪﻭ ﺍﳌﻨﺎﻭﺉ ،ﻓﺎﺳﺘﻌﺎﻥ ﺑﺎﻟﺴﺎﺋﻞ ﺇﱃ ﻗﻬﺮ ﺍﻟﻨﻔﺲ ،ﻭﻛﺴﺮ ﺷﻬﻮﺍﺎ
ﺑﺎﺎﻫﺪﺓ ﻭﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ،ﻭﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻜﺜﺮﺓ ﺍﻟﺴﺠﻮﺩ ﺣﺴﻤﺎﹰ ﻟﻠﻄﻤﻊ ﺍﻟﻔﺎﺭﻍ ﻋﻦ ﺍﻟﻌﻤﻞ ،ﻭﺍﻻﺗﻜﺎﻝ ﻋﻠﻰ ﳎﺮﺩ
ﺍﻟﺘﻤﲏ .ﻭﻗﻴﻞ ﺍﳌﻌﲎ :ﻛﻦ ﱄ ﻋﻮﻧﺎﹰ ﰲ ﺃﺻﻼﹰﺡ ﻧﻔﺴﻚ ،ﻭﺟﻌﻠﻬﺎ ﻃﺎﻫﺮﺓ ﻣﺴﺘﺤﻘﺔ ﳌﺎ ﺗﻄﻠﺐ ،ﻓﺈﱐ ﺃﻃﻠـﺐ ﺇﺻـﻼﺡ
ﻧﻔﺴﻚ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺃﻃﻠﺐ ﻣﻨﻚ ﺃﻳﻀﺎﹰ ﺇﺻﻼﺣﻬﺎ ﺑﻜﺜﺮﺓ ﺍﻟﺴﺠﻮﺩ ﷲ ،ﻓﺈﻥ ﺍﻟﺴﺠﻮﺩ ﻛﺎﺳﺮ ﻟﻠﻨﻔﺲ ﻭﻣﺬﻝ ﳍﺎ ،ﻭﺃﻱ
ﻧﻔﺲ ﺍﻧﻜﺴﺮﺕ ﻭﺫﻟﺖ ﺍﺳﺘﺤﻘﺖ ﺍﻟﺮﲪﺔ ،ﻭﻫﺬﺍ ﻛﻘﻮﻝ ﺍﻟﻄﺒﻴﺐ ﻟﻠﻤﺮﻳﺾ :ﺃﻋﺎﳉﻚ ﲟﺎ ﻳـﺸﻔﻴﻚ ،ﻭﻟﻜـﻦ ﺃﻋـﲏ
ﺑﺎﻻﺣﺘﻤﺎﺀ ﻭﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻱ .ﻭﰲ ﺍﳊﺪﻳﺚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﺠﻮﺩ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻘﺮﺏ ﺍﻟﱵ ﺗﻜـﻮﻥ ﺑـﺴﺒﺒﻬﺎ ﺍﺭﺗﻔـﺎﻉ
ﺍﻟﺪﺭﺟﺎﺕ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺣﺪ ﻻ ﻳﻨﺎﻟﻪ ﺇﻻ ﺍﳌﻘﺮﺑﻮﻥ ،ﻭﺃﻥ ﻣﺮﺍﻓﻘﺔ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ -ﰲ ﺍﳉﻨـﺔ ﻻ
)(٤
ﲢﺼﻞ ﺇﻻ ﺑﻘﺮﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻜﺜﺮﺓ ﺍﻟﺴﺠﻮﺩ ،ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺴﺠﻮﺩ ﰲ ﺍﻟﺼﻼﺓ
) - (١ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ) ( ٢٥٠٢ﻭﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﱪﺍﱐ ) ( ٥٩٥٩ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺼﺤﻴﺤﺔ )(١٨٩٢
) (٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ( ٢٤١) ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ )(٤٠٩
) (٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ(٤٨٩)
)) .(٤ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((٢١٥ /٣
٩
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻛﹶﺜﹾﺮﺓﹸ ﺍﻟﺘﻄﹶﻮﻉﹺ ﻭﺍﻟﺴﺠﺪﺍﺕ...... ﺳﺒﺐ ﻟﺪﺧﻮﻝﹺ ﺍﻟﹾﺠﹺﻨﺎﺕ:
ﻋﻦ ﻣﻌﺪﺍﻥ ﺑﻦﹺ ﺃﹶﺑﹺﻰ ﻃﹶﻠﹾﺤﺔﹶ ﺍﻟﹾﻴﻌﻤﺮﹺﻯ ﻗﹶﺎﻝﹶ ﻟﹶﻘﻴﺖ ﺛﹶﻮﺑﺎﻥﹶ ﻣﻮﻟﹶﻰ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻓﹶﻘﹸﻠﹾﺖ ﺃﹶﺧﺒﹺﺮﻧﹺـﻰ
ﺑﹺﻌﻤﻞﹴ ﺃﹶﻋﻤﻠﹸﻪ ﻳﺪﺧﻠﹸﻨﹺﻰ ﺍﻟﻠﱠﻪ ﺑﹺﻪ ﺍﻟﹾﺠﻨﺔﹶ .ﺃﹶﻭ ﻗﹶﺎﻝﹶ ﻗﹸﻠﹾﺖ ﺑﹺﺄﹶﺣﺐ ﺍﻷَﻋﻤﺎﻝﹺ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ . ﻓﹶﺴﻜﹶﺖ ﺛﹸﻢ ﺳﺄﹶﻟﹾﺘﻪ ﻓﹶﺴﻜﹶﺖ ﺛﹸﻢ ﺳـﺄﹶﻟﹾﺘﻪ
ﺠﺪ ﺍﻟﺜﱠﺎﻟﺜﹶﺔﹶ ﻓﹶﻘﹶﺎﻝﹶ ﺳﺄﹶﻟﹾﺖ ﻋﻦ ﺫﹶﻟﻚ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻓﹶﻘﹶﺎﻝﹶ » ﻋﻠﹶﻴﻚ ﺑﹺﻜﹶﺜﹾﺮﺓ ﺍﻟﺴﺠﻮﺩ ﻟﻠﱠﻪ ﻓﹶﺈﹺﻧﻚ ﻻﹶ ﺗـﺴ
ﻟﻠﱠ ﻪ ﺳﺠﺪﺓﹰ ﺇﹺﻻﱠ ﺭﻓﹶﻌﻚ ﺍﻟﻠﱠﻪ ﺑﹺﻬﺎ ﺩﺭﺟﺔﹰ ﻭﺣﻂﱠ ﻋﻨﻚ ﺑﹺﻬﺎ ﺧﻄﻴﺌﹶﺔﹰ« .ﻗﹶﺎﻝﹶ ﻣﻌﺪﺍﻥﹸ ﺛﹸﻢ ﻟﹶﻘﻴﺖ ﺃﹶﺑﺎ ﺍﻟﺪﺭﺩﺍﺀِ ﻓﹶﺴﺄﹶﻟﹾﺘﻪ ﻓﹶﻘﹶﺎﻝﹶ ﻟـﻰ
)(١
ﻣﺜﹾﻞﹶ ﻣﺎ ﻗﹶﺎﻝﹶ ﻟﻰ ﺛﹶﻮﺑﺎﻥﹸ«
ﻭﻓﻴﻪ ﺃﻥ ﻣﺮﺍﻓﻘﺔ ﺍﳌﺼﻄﻔﻰ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳉﻨﺔ ﻣﻦ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﱵ ﻻ ﻣﻄﻤﻊ ﰲ ﺍﻟﻮﺻﻮﻝ
ﺇﻟﻴﻬﺎ ﺇﻻ ﲝﻀﻮﺭ ﺍﻟﺰﻟﻔﻰ ﻋﻨﺪ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﻜﺜﺮﺓ ﺍﻟﺴﺠﻮﺩ ﺍﻧﻈﺮ ﺃﻳﻬﺎ ﺍﳌﺘﺄﻣﻞ ﰲ ﻫﺬﻩ ﺍﻟﺸﺮﻳﻄﺔ ﻭﺍﺭﺗﺒﺎﻁ ﺍﻟﻘﺮﻳﻨﺘﲔ ﻟﺘﻘﻒ
ﻋﻠﻰ ﺳﺮ ﺩﻗﻴﻖ ﻓﺈﻥ ﻣﻦ ﺃﺭﺍﺩ ﻣﺮﺍﻓﻘﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻻ ﻳﻨﺎﻟﻪ ﺇﻻ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺍﷲ ﻭﻣﻦ ﺭﺍﻡ ﻗﺮﺏ ﺍﷲ ﱂ
ﻳﻨﻠﻪ ﺇﻻ ﺑﻘﺮﺏ ﺣﺒﻴﺒﻪ }ﻗﻞ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻥ ﺍﷲ ﻓﺎﺗﺒﻌﻮﱐ ﳛﺒﺒﻜﻢ ﺍﷲ{ ﺃﻭﻗﻊ ﻣﺘﺎﺑﻌﺔ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﲔ
)(٢
ﺍﶈﺒﺘﲔ ﻭﺫﻟﻚ ﺃﻥ ﳏﺒﺔ ﺍﻟﻌﺒﺪ ﻣﻨﻮﻃﺔ ﲟﺘﺎﺑﻌﺘﻪ ﻭﳏﺒﺔ ﺍﷲ ﺍﻟﻌﺒﺪ ﻣﺘﻮﻗﻔﺔ ﻋﻠﻰ ﻣﺘﺎﺑﻌﺔ ﺭﺳﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ
* ﺍﻟﺼﻠﹶﻮﺍﺕ ﺍﳌﹶﻨﺪﻭﺑﺔ ....ﺗﺘﻤﺔﹲ ﻟﻠﺼﻠﹶﻮﺍﺕ ﺍﳌﹶﻔﹾﺮﻭﺿﺔ:
ﻋﻦ ﺃﹶﻧﺲﹺ ﺑﻦﹺ ﺣﻜﻴﻢﹴ ﺍﻟﻀﺒﻰ ﻗﹶﺎﻝﹶ ﺧﺎﻑ ﻣﻦ ﺯﹺﻳﺎﺩ ﺃﹶﻭﹺ ﺍﺑﻦﹺ ﺯﹺﻳﺎﺩ ﻓﹶﺄﹶﺗﻰ ﺍﻟﹾﻤﺪﻳﻨﺔﹶ ﻓﹶﻠﹶﻘﻰ ﺃﹶﺑﺎ ﻫﺮﻳﺮﺓﹶ ﻗﹶﺎﻝﹶ ﻓﹶﻨـﺴﺒﻨﹺﻰ
ﻓﹶﺎﻧﺘﺴﺒﺖ ﻟﹶﻪ ﻓﹶﻘﹶﺎﻝﹶ ﻳﺎ ﻓﹶﺘﻰ ﺃﹶﻻﹶ ﺃﹸﺣﺪﺛﹸﻚ ﺣﺪﻳﺜﹰﺎ ﻗﹶﺎﻝﹶ ﻗﹸﻠﹾﺖ ﺑﻠﹶﻰ ﺭﺣﻤﻚ ﺍﻟﻠﱠﻪ .ﺃﹶﺣﺴِﺒﻪ ﺫﹶﻛﹶﺮﻩ ﻋﻦﹺ ﺍﻟﻨﺒﹺﻰ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴـﻪ
ﻭﺳﻠﱠﻢ -ﻗﹶﺎﻝﹶ »:ﺇﹺﻥﱠ ﺃﹶﻭﻝﹶ ﻣﺎ ﻳﺤﺎﺳﺐ ﺍﻟﻨﺎﺱ ﺑﹺﻪ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻣﻦ ﺃﹶﻋﻤﺎﻟﻬﹺﻢ ﺍﻟﺼﻼﹶﺓﹸ ﻗﹶﺎﻝﹶ ﻳﻘﹸﻮﻝﹸ ﺭﺑﻨﺎ ﺟﻞﱠ ﻭﻋﺰ ﻟﻤﻼﹶﺋﻜﹶﺘـﻪ
ﻭﻫﻮ ﺃﹶﻋﻠﹶﻢ: ﺍﻧﻈﹸﺮﻭﺍ ﻓﻰ ﺻﻼﹶﺓ ﻋﺒﺪﻯ ﺃﹶﺗﻤﻬﺎ ﺃﹶﻡ ﻧﻘﹶﺼﻬﺎ ﻓﹶﺈﹺﻥﹾ ﻛﹶﺎﻧﺖ ﺗﺎﻣﺔﹰ ﻛﹸﺘﺒﺖ ﻟﹶﻪ ﺗﺎﻣﺔﹰ ﻭﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﺍﻧﺘﻘﹶﺺ ﻣﻨﻬﺎ ﺷﻴﺌﹰﺎ ﻗﹶﺎﻝﹶ
ﺍﻧﻈﹸﺮﻭﺍ ﻫﻞﹾ ﻟﻌﺒﺪﻯ ﻣﻦ ﺗﻄﹶﻮﻉﹴ ﻓﹶﺈﹺﻥﹾ ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﺗﻄﹶﻮﻉ ﻗﹶﺎﻝﹶ ﺃﹶﺗﻤﻮﺍ ﻟﻌﺒﺪﻯ ﻓﹶﺮﹺﻳﻀﺘﻪ ﻣﻦ ﺗﻄﹶﻮﻋﻪ ﺛﹸﻢ ﺗﺆﺧﺬﹸ ﺍﻷَﻋﻤﺎﻝﹸ ﻋﻠﹶﻰ ﺫﹶﺍﻛﹸﻢ
)(٣
«.
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﺳﻤﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻳﻘﹸﻮﻝﹸ» " :ﺇﹺ ﱠﻥ ﺃﹶﻭﻝﹶ ﻣﺎ ﻳﺤﺎﺳﺐ
ﺑﹺﻪ ﺍﻟﹾﻌﺒﺪ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻣﻦ ﻋﻤﻠﻪ ﺻﻠﹶﺎﺗﻪ ،ﻓﹶﺈﹺﻥﹾ ﺻﻠﹸﺤﺖ ﻓﹶﻘﹶﺪ ﺃﹶﻓﹾﻠﹶﺢ ﻭﺃﹶﻧﺠﺢ ،ﻭﺇﹺﻥﹾ ﻓﹶﺴﺪﺕ ﻓﹶﻘﹶﺪ ﺧﺎﺏ ﻭﺧﺴِﺮ ،ﻓﹶﺈﹺﻥ ﺍﻧﺘﻘﹶﺺ
ﻣﻦ ﻓﹶﺮﹺﻳﻀﺘﻪ ﺷﻲﺀٌ ،ﻗﹶﺎﻝﹶ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ :ﺍﻧﻈﹸﺮﻭﺍ ﻫﻞﹾ ﻟﻌﺒﺪﻱ ﻣﻦ ﺗﻄﹶﻮﻉﹴ؟ ﻓﹶﻴﻜﹶﻤﻞﹸ ﺑﹺﻬﺎ ﻣﺎ ﺍﻧﺘﻘﹶﺺ ﻣﻦ ﺍﻟﹾﻔﹶﺮﹺﻳﻀﺔ ،ﹸﺛﻢ
)..(٤
ﻳﻜﹸﻮﻥﹸ ﺳﺎﺋﺮ ﻋﻤﻠﻪ ﻋﻠﹶﻰ ﺫﹶﻟﻚ ." «ﻭﻓﻲ ﺭﹺﻭﺍﻳﺔ " :ﺛﹸﻢ ﺍﻟﺰﻛﹶﺎﺓﹸ ﻣﺜﹾﻞﹶ ﺫﹶﻟﻚ ،ﺛﹸﻢ ﺗﺆﺧﺬﹸ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹸ ﻋﻠﹶﻰ ﺣﺴﺐﹺ ﺫﹶﻟﻚ"
" ﺇﹺﻥﱠ ﺃﹶﻭﻝﹶ ﻣﺎ ﻳﺤﺎﺳﺐ ﺑﹺﻪ ﺍﻟﹾﻌﺒﺪ : (ﺑﹺﺎﻟﺮﻓﹾﻊﹺ ﻋﻠﹶﻰ ﻧﹺﻴﺎﺑﺔ ﺍﻟﹾﻔﹶﺎﻋﻞﹺ )ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻣﻦ ﻋﻤﻠﻪ ، (ﺃﹶﻱ :ﻃﹶﺎﻋﺎﺗﻪ) ﺻـﻠﹶﺎﺗﻪ، (
ﺃﹶﻱﹺ :ﺍﻟﹾﻔﹶﺮﹺﻳﻀﺔﹸ ،ﻗﹶﺎﻝﹶ ﺍﻟﹾﺄﹶﺑﻬﺮﹺﻱ :ﻭﺟﻪ ﺍﻟﹾﺠﻤﻊﹺ ﺑﻴﻦ ﻫﺬﹶﺍ ،ﻭﺑﻴﻦ ﻗﹶﻮﻟﻪ - ﻋﻠﹶﻴﻪ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻭﺍﻟﺴﻠﹶﺎﻡ " ﺃﹶﻭﻝﹸ ﻣﺎ ﻳﻘﹾﻀﻰ ﺑﻴﻦ ﺍﻟﻨﺎﺱﹺ
ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺍﻟﺪﻣﺎﺀُ " ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﻭﻝﹶ ﻣﻦ ﺣﻖ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ،ﻭﺍﻟﺜﱠﺎﻧﹺﻲ ﻣﻦ ﺣﻘﹸﻮﻕﹺ ﺍﻟﹾﻌﺒﺎﺩ ﺍﻫـ .ﺃﹶﻭﹺ ﺍﻟﹾﺄﹶﻭﻝﹶ ﻣﻦ ﺗﺮﻙ ﺍﻟﹾﻌﺒـﺎﺩﺍﺕ،
) (١ﺭﻭﺍﻩ ﻣﺴﻠﻢ(٤٨٨)
)) (٢ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ )((٣٣٤ /٤
) (٣ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) ( ٨٦٤ﺻﺤﻴﺢ ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )(١١٩٤ - ٢٥٧١
)(٤ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﻭﻗﺎﻝ ﺍﻷﻟﻴﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ) :(٥٤٠ﺻﺤﻴﺢ ﻟﻐﲑﻩ
١٠
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻭﺍﻟﺜﱠﺎﻧﹺﻲ ﻣﻦ ﻓﻌﻞﹺ ﺍﻟﺴﻴﺌﹶﺎﺕ) .ﻓﹶﺈﹺﻥﹾ ﺻﻠﹸﺤﺖ : (ﺑﹺﻀﻢ ﺍﻟﻠﱠﺎﻡﹺ ﻭﻓﹶﺘﺤﻬﺎ ،ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺍﻟﹾﻤﻠﹶﻚ :ﺻﻠﹶﺎﺣﻬﺎ ﺑﹺﺄﹶﺩﺍﺋﻬﺎ ﺻﺤﻴﺤﺔﹰ ﺍﻫـ.
ﺃﹶﻭ ﺑﹺﻮﻗﹸﻮﻋﻬﺎ ﻣﻘﹾﺒﻮﻟﹶﺔﹰ) .ﻓﹶﻘﹶﺪ ﺃﹶﻓﹾﻠﹶﺢ ، (ﺃﹶﻱ :ﻓﹶﺎﺯ ﺑﹺﻤﻘﹾﺼﻮﺩﻩ) ﻭﺃﹶﻧﺠﺢ ، (ﺃﹶﻱ :ﻇﹶﻔﹶﺮ ﺑﹺﻤﻄﹾﻠﹸﻮﺑﹺﻪ ،ﻓﹶﻴﻜﹸﻮﻥﹸ ﻓﻴﻪ ﺗﺄﹾﻛﻴﺪ ،ﺃﹶﻭ ﻓﹶـﺎﺯ
ﺑﹺﻤﻌﻨﻰ ﺧﻠﱢﺺ ﻣﻦ ﺍﻟﹾﻌﻘﹶﺎﺏﹺ ،ﻭﺃﹶﻧﺠﺢ ،ﺃﹶﻱ ﺣﺼﻞﹶ ﻟﹶﻪ ﺍﻟﺜﱠﻮﺍﺏ) ،ﻭﺇﹺﻥﹾ ﻓﹶﺴﺪﺕ : (ﺑﹺﺄﹶﻥﹾ ﻟﹶﻢ ﺗﺆﺩ ﺃﹶﻭ ﺃﹸﺩﻳﺖ ﻏﹶﻴﺮ ﺻﺤﻴﺤﺔ ،ﺃﹶﻭ
ﻏﹶﻴﺮ ﻣﻘﹾﺒﻮﻟﹶﺔ) ،ﻓﹶﻘﹶﺪ ﺧﺎﺏ : (ﺑﹺﺤﺮﻣﺎﻥ ﺍﻟﹾﻤﺜﹸﻮﺑﺔ) ﻭﺧﺴِﺮ : (ﺑﹺﻮﻗﹸﻮﻉﹺ ﺍﻟﹾﻌﻘﹸﻮﺑﺔ ،ﻭﻗﻴﻞﹶ :ﻣﻌﻨﻰ ﺧﺎﺏ ﻧﺪﻡ ﻭﺧﺴِﺮ ،ﺃﹶﻱ ﺻﺎﺭ
ﻣﺤﺮﻭﻣﺎ ﻣﻦ ﺍﻟﹾﻔﹶﻮﺯﹺ ﻭﺍﻟﹾﺨﻠﹶﺎﺹﹺ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻌﺬﹶﺍﺏﹺ) .ﻓﹶﺈﹺﻥ ﺍﻧﺘﻘﹶﺺ : (ﺑﹺﻤﻌﻨﻰ ﻧﻘﹶﺺ ﺍﻟﻠﱠﺎﺯﹺﻡﹺ )ﻣﻦ ﻓﹶﺮﹺﻳﻀﺘﻪ ﺷـﻲﺀٌ( ،ﺃﹶﻱ :ﻣـﻦ
ﺍﻟﹾ ﹶﻔﺮﺍﺋﺾﹺ )ﻗﹶﺎﻝﹶ ﺍﻟﺮﺏ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﹶﻰ( :ﻣﻦ ﻓﹶﻀﻠﻪ ﻭﻛﹶﺮﻣﻪ) ﺍﻧﻈﹸﺮﻭﺍ( :ﻳﺎ ﻣﻠﹶﺎﺋﻜﹶﺘﻲ )ﻫﻞﹾ ﻟﻌﺒﺪﻱ ﻣﻦ ﺗﻄﹸﻮﻉﹴ؟( :ﻓـﻲ
ﺻﺤﻴﻔﹶﺘﻪ ،ﻭﻫﻮ ﺃﹶﻋﻠﹶﻢ ﺑﹺﻪ ﻣﻨﻬﻢ ،ﺃﹶﻱ :ﺳﻨﺔ ﺃﹶﻭ ﻧﺎﻓﻠﹶﺔ ﻣﻦ ﺻﻠﹶﺎﺓ ﻋﻠﹶﻰ ﻣﺎ ﻫﻮ ﻇﹶﺎﻫﺮ ﻣﻦ ﺍﻟﺴﻴﺎﻕﹺ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻔﹶﺮﺽﹺ ﺃﹶﻭ ﺑﻌـﺪﻩ ﺃﹶﻭ
ﻣﻄﹾﻠﹶﻘﹰﺎ ،ﻭﻟﹶﻢ ﻳﻌﻠﹶﻢﹺ ﺍﻟﹾﻌﺒﺪ ﻧﻘﹾﺼﺎﻥﹶ ﻓﹶﺮﺿﻪ ﺣﺘﻰ ﻳﻘﹾﻀﻴﻪ) ،ﻓﹶﻴﻜﹶﻤﻞﹸ( :ﺑﹺﺎﻟﺘﺸﺪﻳﺪ ﻭﻳﺨﻔﱠﻒ ﻋﻠﹶﻰ ﺑﹺﻨﺎﺀِ ﺍﻟﹾﻔﹶﺎﻋﻞﹺ ﺃﹶﻭﹺ ﺍﻟﹾﻤﻔﹾﻌـﻮﻝﹺ،
ﻭﻫﻮ ﺍﻟﹾﺄﹶﻇﹾﻬﺮ ﻭﺑﹺﺎﻟﻨﺼﺐﹺ ﻭﻳﺮﻓﹶﻊ) ﺑﹺﻬﺎ( ،ﺃﹶﻱ :ﺑﹺﻨﺎﻓﻠﹶﺘﻪ ،ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺍﻟﹾﻤﻠﹶﻚ ،ﺃﹶﻱ :ﺑﹺﺎﻟﺘﻄﹶﻮﻉﹺ ﻭﺗﺄﹾﻧﹺﻴﺚ ﺍﻟﻀﻤﲑﹺ
ﺑﹺﺎﻋﺘﺒﺎﺭﹺ ﺍﻟﻨﺎﻓﻠﹶﺔ ،ﻗﹶﺎﻝﹶ ﺍﻟﻄﱢﻴﺒﹺﻲ :ﺍﻟﻈﱠﺎﻫﺮ ﻧﺼﺐ " ﻓﹶﻴﻜﹶﻤﻞﹸ " ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻣﻦ ﻛﹶﻠﹶﺎﻡﹺ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ﺟﻮﺍﺑﺎ ﻟﻠﺎﺳﺘﻔﹾﻬﺎﻡﹺ ،ﻭﻳﺆﻳﺪﻩ
ﺭﹺﻭﺍﻳﺔﹸ ﺃﹶﺣﻤﺪ " :ﻓﹶﻜﹶﻤﻠﹸﻮﺍ ﺑﹺﻬﺎ ﻓﹶﺮﹺﻳﻀﺘﻪ ،" ﻭﺇﹺﻧﻤﺎ ﺃﹸﻧﺚﹶ ﺿﻤﲑ ﺍﻟﺘﻄﹶﻮﻉﹺ ﻓﻲ ﺑﹺﻬﺎ ﻧﻈﹶﺮﺍ ﺇﹺﻟﹶﻰ ﺍﻟﺼﻠﹶﺎﺓ) .ﻣـﺎ ﺍﻧـﺘﻘﹶﺺ ﻣـﻦ
ﺍﻟﹾﻔﹶﺮﹺﻳﻀﺔ ، (ﺃﹶﻱ :ﻣﻘﹾﺪﺍﺭﻩ) ،ﺛﹸﻢ ﻳﻜﹸﻮﻥﹸ ﺳﺎﺋﺮ ﻋﻤﻠﻪ : (ﻣﻦ ﺍﻟﺼﻮﻡﹺ ﻭﺍﻟﺰﻛﹶﺎﺓ ﻭﻏﹶﻴﺮﹺﻫﻤﺎ )ﻋﻠﹶﻰ ﺫﹶﻟﻚ ، (ﺃﹶﻱ :ﺇﹺﻥﹾ ﺗﺮﻙ ﺷﻴﺌﹰﺎ
ﻣﻦ ﺍﻟﹾﻤﻔﹾﺮﻭﺽﹺ ﻳﻜﹶﻤﻞﹸ ﻟﹶﻪ ﺑﹺﺎﻟﺘﻄﹶﻮﻉﹺ.
)ﻭﻓﻲ ﺭﹺﻭﺍﻳﺔ " :ﺛﹸﻢ ﺍﻟﺰﻛﹶﺎﺓﹸ ﻣﺜﹾﻞﹸ ﺫﹶﻟﻚ : (ﻳﻌﻨﹺﻲ :ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹶ ﺍﻟﹾﻤﺎﻟﻴ ﹶﺔ ﻣﺜﹾﻞﹶ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹺ ﺍﻟﹾﺒﺪﻧﹺﻴﺔ ﻋﻠﹶﻰ ﺍﻟﺴﻮﹺﻳﺔ) ،ﺛﹸﻢ ﺗﺆﺧـﺬﹸ
ﺍﻟﹾﹶﺄﻋﻤﺎﻝﹸ( ،ﺃﹶﻱ :ﺳﺎﺋﺮ ﺍﻟﹾﺄﹶﻋﻤﺎﻝﹺ ﻣﻦ ﺍﻟﹾﺠﹺﻨﺎﻳﺎﺕ ﻭﺍﻟﺴﻴﺌﹶﺎﺕ) ﻋﻠﹶﻰ ﺣﺴﺐﹺ ﺫﹶﻟﻚ : (ﻣﻦ ﺍﻟﻄﱠﺎﻋﺎﺕ ﻭﺍﻟﹾﺤـﺴﻨﺎﺕ ،ﻓﹶـﹺﺈﻥﱠ
ﺍﻟﹾﺤﺴﻨﺎﺕ ﻳﺬﹾﻫﺒﻦ ﺍﻟﺴﻴﺌﹶﺎﺕ ،ﻭﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺍﻟﹾﻤﻠﹶﻚ ،ﺃﹶﻱ :ﻋﻠﹶﻰ ﺣﺴﺐﹺ ﺫﹶﻟﻚ ﺍﻟﹾﻤﺜﹶﺎﻝﹺ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﹺ ،ﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﺣﻖ ﻋﻠﹶﻴﻪ ﻟﺄﹶﺣﺪ
)(١
ﻳﺆﺧﺬﹸ ﻣﻦ ﻋﻤﻠﻪ ﺍﻟﺼﺎﻟﺢﹺ ﺑﹺﻘﹶﺪﺭﹺ ﺫﹶﻟﻚ ﻭﻳﺪﻓﹶﻊ ﺇﹺﻟﹶﻰ ﺻﺎﺣﺒﹺﻪ.
* ﺍﻟﺘﻘﹶﺮﺏ ﺑﹺﺼﻠﹶﺎﺓ ﺍﻟﺘﻄﹶﻮﻉﹺ ﺇﹺﻟﹶﻰ ﺍﷲِ .....ﺳﺒﺐ ﻟﻤﺤﺒﺔ ﺍﷲِ:
ﻋﻦ ﺃﹶﺑﹺﻰ ﻫﺮﻳﺮﺓﹶ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » -ﺇﹺﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﺎﻝﹶ ﻣﻦ ﻋﺎﺩﻯ ﻟﻰ ﻭﻟﻴﺎ ﻓﹶﻘﹶﺪ ﺁﺫﹶﻧﺘﻪ
ﺑﹺﺎﻟﹾﺤﺮﺏﹺ ،ﻭﻣﺎ ﺗﻘﹶﺮﺏ ﺇﹺﻟﹶﻰ ﻋﺒﺪﻯ ﺑﹺﺸﻰﺀٍ ﺃﹶﺣﺐ ﺇﹺﻟﹶﻰ ﻣﻤﺎ ﺍﻓﹾﺘﺮﺿﺖ ﻋﻠﹶﻴﻪ ، ﻭﻣﺎ ﻳﺰﺍﻝﹸ ﻋﺒﺪﻯ ﻳﺘﻘﹶﺮﺏ ﺇﹺﻟﹶﻰ ﺑﹺﺎﻟﻨﻮﺍﻓﻞﹺ ﺣﺘﻰ
ﺃﹸﺣﺒﻪ ، ﻓﹶﺈﹺﺫﹶﺍ ﺃﹶﺣﺒﺒﺘﻪ ﻛﹸﻨﺖ ﺳﻤﻌﻪ ﺍﻟﱠﺬﻯ ﻳﺴﻤﻊ ﺑﹺﻪ ، ﻭﺑﺼﺮﻩ ﺍﻟﱠﺬﻯ ﻳﺒﺼﺮ ﺑﹺﻪ ، ﻭﻳﺪﻩ ﺍﻟﱠﺘﻰ ﻳﺒﻄﹸﺶ ﺑﹺﻬﺎ ﻭﺭﹺﺟﻠﹶﻪ ﺍﻟﱠﺘﻰ ﻳﻤﺸﻰ
ﺑﹺﻬﺎ ،ﻭﺇﹺﻥﹾ ﺳﺄﹶﻟﹶﻨﹺﻰ ﻷُﻋﻄﻴﻨﻪ ، ﻭﻟﹶﺌﻦﹺ ﺍﺳﺘﻌﺎﺫﹶﻧﹺﻰ ﻷُﻋﻴﺬﹶﻧﻪ ، ﻭﻣﺎ ﺗﺮﺩﺩﺕ ﻋﻦ ﺷﻰﺀٍ ﺃﹶﻧﺎ ﻓﹶﺎﻋﻠﹸﻪ ﺗﺮﺩﺩﻯ ﻋﻦ ﻧﻔﹾﺲﹺ ﺍﻟﹾﻤﺆﻣﻦﹺ ،
)(٢
ﻳﻜﹾﺮﻩ ﺍﻟﹾﻤﻮﺕ ﻭﺃﹶﻧﺎ ﺃﹶﻛﹾﺮﻩ ﻣﺴﺎﺀَﺗﻪ«
ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺜﻴﻤﲔ:
ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ) :ﻭﻣﺎ ﺗﻘﺮﺏ ﺇﱃ ﻋﺒﺪﻱ ﺑﺸﻲﺀٍ ﺃﹶﺣﺐ ﺇﱄﱠ ﳑﺎ ﺍﻓﺘﺮﺿﺖ ﻋﻠﻴﻪ( ،ﻳﻌﲏ ﺃﻥ ﺍﷲ ﻳﻘﻮﻝ :ﻣﺎ ﺗﻘﺮﺏ
ﺇﱄ ﺍﻹﻧﺴﺎﻥ ﺑﺸﻲﺀ ﺃﺣﺐ ﺇﱄ ﳑﺎ ﺍﻓﺘﺮﺿﻪ ﻋﻠﻴﻪ ،ﻳﻌﲏ ﺃﻥ ﺍﻟﻔﺮﺍﺋﺾ ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ،ﻓﺎﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻣﺜﻼﹰ
)) (١ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((٩٩٧ /٣
)(٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٦١٣٧ﺑﺎﺏ ﺍﻟﺘﻮﺍﺿﻊ.
١١
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ،ﻭﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ،ﻭﺻﻴﺎﻡ ﺭﻣﻀﺎﻥ ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺻﻴﺎﻡ ﺍﻻﺛﻨﲔ ﻭﺍﳋﻤﻴﺲ،
ﻭﺍﻷﻳﺎﻡ ﺍﻟﺴﺖ ﻣﻦ ﺷﻮﺍﻝ ،ﻭﻣﺎ ﺃﺷﺒﻬﻬﺎ .ﻛﻞ ﺍﻟﻔﺮﺍﺋﺾ ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ.
ﻭﻭﺟﻪ ﺫﻟﻚ ﺃﻥ ﺍﻟﻔﺮﺍﺋﺾ ﻭﻛﺪﻫﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻓﺄﻟﺰﻡ ﺎ ﺍﻟﻌﺒﺎﺩ ،ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺷﺪﺓ ﳏﺒﺘﻪ ﳍﺎ ﻋﺰ ﻭﺟﻞ ،ﻓﻠﻤﺎ
ﻛﺎﻥ ﳛﺒﻬﺎ ﺣﺒﺎﹰ ﺷﺪﻳﺪﺍﹰ ﺃﻟﺰﻡ ﺎ ﺍﻟﻌﺒﺎﺩ ،ﻭﺃﻣﺎ ﺍﻟﻨﻮﺍﻓﻞ ﻓﺎﻹﻧﺴﺎﻥ ﺣﺮ؛ ﺇﻥ ﺷﺎﺀ ﺗﻨﻔﻞ ﻭﺯﺍﺩ ﺧﲑﺍﹰ ،ﻭﺇﻥ ﺷﺎﺀ ﱂ ﻳﺘﻨﻔﻞ ،ﻟﻜﻦ
ﺍﻟﻔﺮﺍﺋﺾ ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻭﺃﻭﻛﺪ ،ﻭﺍﻟﻐﺮﻳﺐ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺄﰐ ﺍﻟﻨﺎﺱ ،ﻓﺘﺠﺪﻫﻢ ﰲ ﺍﻟﻨﻮﺍﻓﻞ ﳛﺴﻨﻮﺎ ﲤﺎﻣﺎﹰ؛ ﲡﺪﻩ ﻣﺜﻼﹰ ﰲ
ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﳜﺸﻊ ﻭﻻ ﻳﺘﺤﺮﻙ ،ﻭﻻ ﻳﺬﻫﺐ ﻗﻠﺒﻪ ﳝﻴﻨﺎﹰ ﻭﻻ ﴰﺎﻻﹰ ،ﻟﻜﻦ ﺇﺫﺍ ﺟـﺎﺀﺕ ﺍﻟﻔـﺮﺍﺋﺾ ﻓﺎﳊﺮﻛـﺔ ﻛـﺜﲑﺓ،
ﻭﺍﻟﻮﺳﺎﻭﺱ ﻛﺜﲑﺓ ،ﻭﺍﳍﻮﺍﺟﺲ ﺑﻌﻴﺪﺓ ،ﻭﻫﺬﺍ ﻣﻦ ﺗﺰﻳﲔ ﺍﻟﺸﻴﻄﺎﻥ ،ﻓﺈﺫﺍ ﻛﻨﺖ ﺗﺰﻳﻦ ﺍﻟﻨﺎﻓﻠﺔ؛ ﻓﺎﻟﻔﺮﻳﻀﺔ ﺃﺣﻖ ﺑـﺎﻟﺘﺰﻳﲔ،
ﻓﺄﺣﺴﻦ ﺍﻟﻔﺮﻳﻀﺔ ﻷﺎ ﺃﺣﺐ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ.
)ﻭﻣﺎ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇﱃ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ( ﺍﻟﻠﻬﻢ ﻧﺴﺄﻟﻚ ﻣﻦ ﻓﻀﻠﻚ .ﺍﻟﻨﻮﺍﻓﻞ ﺗﻘﺮﺏ ﺇﱃ ﺍﷲ ﻭﻫـﻲ ﺗﻜﻤـﻞ
ﺍﻟﻔﺮﺍﺋﺾ ،ﻓﺈﺫﺍ ﺃﻛﺜﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ﻣﻊ ﻗﻴﺎﻣﻪ ﺑﺎﻟﻔﺮﺍﺋﺾ ،ﻧﺎﻝ ﳏﺒﺔ ﺍﷲ ،ﻓﻴﺤﺒﻪ ﺍﷲ ،ﻭﺇﺫﺍ ﺃﺣﺒﻪ ﻓﻜﻤﺎ ﻳﻘﻮﻝ ﺍﷲ ـ
ﻋﺰ ﻭﺟﻞ ـ )ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﲰﻊ ﺑﻪ ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ،ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ﺎ ،ﻭﺭﺟﻠﻪ ﺍﻟﱵ ﳝﺸﻲ ﺎ( ﻳﻌﲏ ﺃﻧﻪ
ﻳﻜﻮﻥ ﻣﺴﺪﺩﺍﹰ ﻟﻪ ﰲ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺭﺑﻌﺔ؛ ﰲ ﺍﻟﺴﻤﻊ ،ﻳﺴﺪﺩﻩ ﰲ ﲰﻌﻪ ﻓﻼ ﻳﺴﻤﻊ ﺇﻻ ﻣﺎ ﻳﺮﺿﻲ ﺍﷲ .ﻛﺬﻟﻚ ﺃﻳـﻀﺎﹰ
ﺑﺼﺮﻩ ،ﻓﻼ ﻳﻨﻈﺮ ﺇﻻ ﺇﱄ ﻣﺎ ﳛﺐ ﺍﷲ ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ،ﻭﻻ ﻳﻨﻈﺮ ﺇﱄ ﺍﶈﺮﻡ ،ﻭﻻ ﻳﻨﻈﺮ ﻧﻈﺮﺍﹰ ﳏﺮﻣﺎﹰ؛ ﻭﻳﺪﻩ؛ ﻓﻼ ﻳﻌﻤﻞ ﺑﻴﺪﻩ ﺇﻻ
ﻣﺎ ﻳﺮﺿﻲ ﺍﷲ ،ﻷﻥ ﺍﷲ ﻳﺴﺪﺩﻩ ،ﻭﻛﺬﻟﻚ ﺭﺟﻠﻪ؛ ﻓﻼ ﳝﺸﻲ ﺇﻻ ﺇﱃ ﻣﺎ ﻳﺮﺿﻲ ﺍﷲ ،ﻷﻥ ﺍﷲ ﻳﺴﺪﺩﻩ ،ﻓﻼ ﻳﺴﻌﻰ ﺇﻻ ﺇﱃ
ﻣﺎ ﻓﻴﻪ ﺍﳋﲑ ،ﻭﻫﺬﺍ ﻳﻌﲏ ﻗﻮﻟﻪ) :ﻛﻨﺖ ﲰﻌﻪ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ﺑﻪ ،ﻭﺑﺼﺮﻩ ﺍﻟﺬﻱ ﻳﺒﺼﺮ ﺑﻪ ،ﻭﻳﺪﻩ ﺍﻟﱵ ﻳﺒﻄﺶ ﺎ ،ﻭﺭﺟﻠـﻪ
ﺍﻟﱵ ﳝﺸﻲ ﺎ( .
ﻭﻟﻴﺲ ﺍﳌﻌﲎ ﺃﻥ ﺍﷲ ﻳﻜﻮﻥ ﻧﻔﺲ ﺍﻟﺴﻤﻊ ،ﻭﻧﻔﺲ ﺍﻟﺒﺼﺮ ،ﻭﻧﻔﺲ ﺍﻟﻴﺪ ،ﻭﻧﻔﺲ ﺍﻟﺮﺟﻞ ـ ﺣﺎﺷﺎ ﷲ ـ ﻓﻬﺬﺍ ﳏﺎﻝ،
ﻓﺈﻥ ﻫﺬﻩ ﺃﻋﻀﺎﺀ ﻭﺃﺑﻌﺎﺽ ﻟﺸﺨﺺ ﳐﻠﻮﻕ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﻲ ﺍﳋﺎﻟﻖ ،ﻭﻷﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺛﺒﺖ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﰲ
ﻗﻮﻟﻪ) :ﻭﺃﻥ ﺳﺄﻟﲏ ﺃﻋﻄﻴﺘﻪ ،ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫ ﱐ ﻷﻋﻴﺬﻧﻪ( ﻓﺄﺛﺒﺖ ﺳﺎﺋﻼﹰ ﻭﻣﺴﺆﻭﻻﹰ ،ﻭﻋﺎﺋﺬﺍﹰ ﻭﻣﻌﻮﺫﺍﹰ ﺑﻪ ،ﻭﻫﺬﺍ ﻏﲑ ﻫـﺬﺍ.
ﻭﻟﻜﻦ ﺍﳌﻌﲎ ﺃﻧﻪ ﻳﺴﺪﺩ ﺍﻹﻧﺴﺎﻥ ﰲ ﲰﻌﻪ ﻭﺑﺼﺮﻩ ﻭﺑﻄﺸﻪ ﻭﻣﺸﻴﻪ.
ﻭﰲ ﻗﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ) :ﻭﺇﻥ ﺳﺄﻟﲏ ﺃﻋﻄﻴﺘﻪ( ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻮﱄ ﺍﻟﺬﻱ ﺗﻘﺮﺏ
ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻔﺮﺍﺋﺾ ﰒ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺇﺫﺍ ﺳﺄﻝ ﺍﷲ ﺃﻋﻄﺎﻩ ،ﻓﻜﺎﻥ ﳎﺎﺏ ﺍﻟﺪﻋﻮﺓ ،ﻭﻫﺬﺍ ﺍﻹﻃﻼﻕ ﻳﻘﻴـﺪ ﺑﺎﻷﺣﺎﺩﻳـﺚ
ﺍﻷﺧﺮﻯ ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺃﻧﻪ ﻳﻌﻄﻲ ﺍﻟﺴﺎﺋﻞ ﺳﺆﺍﻟﻪ ﻣﺎ ﱂ ﻳﺴﺎﻝ ﺇﲦﺎﹰ ﺃﻭ ﻗﻄﻴﻌﺔ ﺭﺣﻢ ،ﻓﺈﻥ ﺳﺎﻝ ﺇﲦﺎﹰ ﻓﺈﻧﻪ ﻻ ﳚـﺎﺏ ،ﻟﻜـﻦ
ﺍﻟﻐﺎﻟﺐ ﺃﻥ ﺍﻟﻮﱄ ﻻ ﻳﺴﺄﻝ ﺍﻹﰒ ،ﻷﻥ ﺍﻟﻮﱄ ﻫﻮ ﺍﳌﺆﻣﻦ ﺍﻟﺘﻘﻲ ،ﻭﺍﳌﺆﻣﻦ ﺍﻟﺘﻘﻲ ﻻ ﻳﺴﺄﻝ ﺇﲦﺎﹰ ﻭﻻ ﻗﻄﻴﻌﺔ ﺭﺣﻢ.
)ﻭﻟﺌﻦ ﺍﺳﺘﻌﺎﺫ ﱐ ﻷﻋﻴﺬﻧﻪ( ﻳﻌﲏ ﻟﺌﻦ ﺍﻋﺘﺼﻢ ﰊ ﻭﳉﺄ ﺇﱃ ﻣﻦ ﺷﺮ ﻛﻞ ﺫﻱ ﺷﺮ ﻷﻋﻴﺬﻧﻪ ،ﻓﻴﺤﺼﻞ ﻟﻪ ﺑﺈﻋﻄﺎﺋﻪ ﻣﺴﺌﻮﻟﻪ
)(١
ﻭﺇﻋﺎﺫﺗﻪ ﳑﺎ ﻳﺘﻌﻮﺫ ﻣﻨﻪ ﺍﳌﻄﻠﻮﺏ ،ﻭﻳﺰﻭﻝ ﻋﻨﻪ ﺍﳌﻮﻫﻮﺏ
)) (١ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ((٦٣-٦١/٢:
١٢
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﺻﻼﹶﺓﹸ ﺍﻟﺮﺟﻞﹺ ﺗﻄﹶﻮﻋﺎﹰ ﺣﻴﺚﹸ ﻻﹶ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺱ.. ﺗﻌﺪﻝﹸ ﺻﻼﹶﺗﻪ ﺧﻤﺴﺎﹰ ﻭﻋﺸﺮﹺﻳﻦ ﻋﻠﹶﻰ ﺃﹶﻋﻴﻦﹺ ﺍﻟﻨﺎﺱﹺ :
ﻋﻦ ﺻﻬﻴﺐﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺻﻼﹶﺓﹸ ﺍﻟﺮﺟﻞﹺ ﺗﻄﹶﻮﻋﺎﹰ ﺣﻴﺚﹸ ﻻﹶ
)..(٢) (١
ﻳﺮﺍﻩ ﺍﻟﻨﺎﺱ ﺗﻌﺪﻝﹸ ﺻﻼﹶﺗﻪ ﻋﻠﹶﻰ ﺃﹶﻋﻴﻦﹺ ﺍﻟﻨﺎﺱﹺ ﺧﻤﺴﺎﹰ ﻭﻋﺸﺮﹺﻳﻦ«
* ﻓﹶﻀﻞﹸ ﺍﳌﹶﻨﺪﻭﺑﺔ ﻓﻲ ﺍﻟﺒﻴﺖ ﻋﻠﹶﻰ ﺍﳌﹶﻜﹾﺘﻮﺑﺔ..ﻛﹶﻔﹶﻀﻞﹺ ﺍﳌﹶﻜﹾﺘﻮﺑﺔ ﻋﻠﹶﻰ ﺍﳌﹶﻨﺪﻭﺑﺔ:
ﻋﻦ ﺻﻬﻴﺐﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻓﹶﻀﻞﹸ ﺻﻼﹶﺓ ﺍﻟﺮﺟﻞﹺ ﻓﻲ ﺑﻴﺘﻪ ﻋﻠﹶﻰ
)..(٤) (٣
ﺻﻼﹶﺗﻪ ﺣﻴﺚﹸ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺱ ،ﻛﹶﻔﹶﻀﻞﹺ ﺍﻟﹾﻤﻜﹾﺘﻮﺑﺔ ﻋﻠﹶﻰ ﺍﻟﻨﺎﻓﻠﹶﺔ«
ﻭﻋﻦ ﺿﻤﺮﺓﹶ ﺑﻦﹺ ﺣﺒﹺﻴﺐﹴ ،ﻋﻦ ﺭﺟﻞﹴ ﻣﻦ ﺃﹶﺻﺤﺎﺏﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﺗﻄﹶﻮﻉ ﺍﻟﺮﺟﻞﹺ ﻓـﻲ
)(٦
ﺑﻴﺘﻪ (٥)ﻳﺰﹺﻳﺪ ﻋﻠﹶﻰ ﺗﻄﹶﻮﻋﻪ ﻋﻨﺪ ﺍﻟﻨﺎﺱﹺ ،ﻛﹶﻔﹶﻀﻞﹺ ﺻﻼﹶﺓ ﺍﻟﺮﺟﻞﹺ ﻓﻲ ﺟﻤﺎﻋﺔ ﻋﻠﹶﻰ ﺻﻼﹶﺗﻪ ﻭﺣﺪﻩ.«
* ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﺘﻄﹶﻮﻉ ﻓﻲ ﺑﻴﺖ ﺍﷲِ ..ﻛﹸﺘﺐ ﻟﹶﻪ ﺃﹶﺟﺮ ﻋﻤﺮﺓ ﺗﺎﻣﺔ ﺑﹺﺈﹺﺫﹾﻥ ﺍﷲِ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﺃﹸﻣﺎﻣﺔﹶ ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﷲ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ،ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻣﺸﻰ ﺇﹺﻟﹶﻰ ﺻﻠﹶﺎﺓ ﻣﻜﹾﺘﻮﺑﺔ ﻓﻲ ﺍﻟﹾﺠﻤﺎﻋـﺔ ،ﻓﹶﻬﹺـﻲ
)(٧
ﻛﹶﺤﺠﺔ ،ﻭﻣﻦ ﻣﺸﻰ ﺇﹺﻟﹶﻰ ﺻﻠﹶﺎﺓ ﺗﻄﹶﻮﻉﹴ ﻓﹶﻬﹺﻲ ﻛﹶﻌﻤﺮﺓ ﺗﺎﻣﺔ«
)ﻣﻦ ﻣﺸﻰ ﺇﱃ ﺻﻼﺓ ﻣﻜﺘﻮﺑﺔ( ﻣﻦ ﺑﻴﺘﻪ ﺇﱃ ﺍﳌﺴﺠﺪ )ﰲ ﺍﳉﻤﺎﻋﺔ( ﻭﺇﱃ ﻏﲑﻩ ﺇﻥ ﺃﻗﻴﻤﺖ ﺍﳉﻤﺎﻋﺔ ﰲ ﻏﲑﻩ) .ﻓﻬﻲ(
ﺃﻱ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻗﺼﺪ ﺇﻟﻴﻬﺎ )ﻛﺤﺠﺔ( ﰲ ﺃﺟﺮﻫﺎ.
)ﻭﻣﻦ ﻣﺸﻰ ﺇﱃ ﺻﻼﺓ ﺗﻄﻮﻉ ﻓﻬﻲ( ﺃﻱ ﺍﻟﺼﻼﺓ) .ﻛﻌﻤﺮﺓ( ﰲ ﺃﺟﺮﻫﺎ )ﻧﺎﻓﻠﺔ( ﻭﳛﺘﻤﻞ ﻋﻮﺩ ﺍﻟﻀﻤﲑﻳﻦ ﺇﱃ ﺍﳌﺸﻴﺔ
ﺍﻟﺪﺍﻝ ﻋﻠﻴﻬﺎ ﺫﻛﺮ ﻣﺸﻰ ،ﻭﻓﻴﻪ ﻓﻀﻴﻠﺔ ﺍﳋﺮﻭﺝ ﺇﱃ ﺍﳉﻤﺎﻋﺔ ،ﻭﺃﻣﺎ ﺍﻟﻨﺎﻓﻠﺔ ﻓﺎﻷﻓﻀﻞ ﰲ ﻓﻌﻠﻬﺎ ﺍﻟﺒﻴﻮﺕ ،ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﻳﺮﺍﺩ:
ﻣﻦ ﻣﺸﻰ ﻣﻦ ﻣﺴﺠﺪﻩ ﺇﱃ ﺑﻴﺘﻪ ﻷﺩﺍﺀ ﺍﻟﻨﺎﻓﻠﺔ ﻓﻴﻪ ،ﻭﳛﺘﻤﻞ ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﺇﱃ ﻧﺎﻓﻠﺔ ﺷﺮﻉ ﻓﻴﻬﺎ ﺍﳉﻤﺎﻋﺔ ﰲ ﺍﳌﺴﺎﺟﺪ
)(٨
ﻛﺎﻻﺳﺘﺴﻘﺎﺀ ﻭﳓﻮﻩ..
)) (١ﲬﹾﺴﺎ ﻭﻋﺸﺮﻳﻦ( ﻟﺄﹶﻥ ﺍﻟﻨﻔﹾﻞ ﺷﺮﻉ ﻟﻠﺘﻘﺮﺏ ﺑﹺﻪ ﺇﺧﻼﺻﺎﹰ ﻭﻛﻠﻤﺎ ﻛﹶﺎﻥﹶ ﺃﺧﻔﻰ ﻛﹶﺎﻥﹶ ﺃﺑﻌﺪ ﻋﻦ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﹾﻔﹶﺮﺽ ﺷﺮﻉ ﻹﺷﺎﺩﺓ ﺍﻟﺪﻳﻦ ﻓﺈﻇﻬﺎﺭﻩ
ﺃﻭﱃ )ﺍﻟﺘﻴﺴﲑ ﺑﺸﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )((٩٨ /٢
)(٢ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ،ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ).(٣٨٢١
)) (٣ﰲ ﺑﻴﺘﻪ ﻋﻠﻰ ﺻﻼﺗﻪ ﺣﻴﺚ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺱ ﻛﻔﻀﻞ ﺍﳌﻜﺘﻮﺑﺔ ﻋﻠﻰ ﺍﻟﻨﺎﻓﻠﺔ( ﻭﻫﺬﺍ ﰲ ﺍﻟﻨﻔﻞ ﻭﺃﻣﺎ ﺍﻟﻔﺮﺽ ﻓﺼﻼﺗﻪ ﰲ ﺍﳌﺴﺠﺪ ﺃﻓـﻀﻞ ﻭﺇﻥ ﺭﺁﻩ
ﺍﻟﻨﺎﺱ ﺑﺪﻟﻴﻞ ﺧﱪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﺻﻼﺓ ﺍﳌﺮﺀ ﰲ ﺑﻴﺘﻪ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ )ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ )((٤٣٦ /٤
)(٤ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ) ،(٧٣٢٢ﻭﺣﺴﻨﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ).(٤٢١٧
)) (٥ﺗﻄﻮﻉ ﺍﻟﺮﺟﻞ ﻓﻲ ﺑﻴﺘﻪ( ﺃﹶﻱ ﻓﻲ ﻣﺤﻞ ﺳﻜﻨﻪ ﺑﻴﺘﺎ ﺃﹶﻭ ﻏﹶﲑﻩ ﺧﺎﻟﻴﺎ )ﻳﺰﹺﻳﺪ ﻋﻠﻰ ﺗﻄﻮﻋﻪ( ﺃﹶﻱ ﺻﻠﹶﺎﺓ ﺍﻟﺘﻄﹶﻮﻉ )ﻋﻨﺪ ﺍﻟﻨـﺎﺱ( ﺃﹶﻱ ﲝـﻀﺮﻢ
)ﻛﻔﻀﻞ( ﺃﹶﻱ ﻛﹶﻤﺎ ﻳﺰﹺﻳﺪ ﻓﻀﻞ )ﺻﻠﹶﺎﺓ ﺍﻟﺮﺟﻞ ﻓﻲ ﲨﺎﻋﺔ ﻋﻠﻰ ﺻﻠﹶﺎﺗﻪ ﻭﺣﺪﻩ( ﻟﺄﹶﻧﻪ ﺃﺑﻌﺪ ﻣﻦ ﺍﻟﺮﻳﺎﺀ )ﺍﻟﺘﻴﺴﲑ ﺑـﺸﺮﺡ ﺍﳉـﺎﻣﻊ ﺍﻟـﺼﻐﲑ )/١
((٤٤٩
)(٦ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ) ،(٦٤٥٥ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ) ،(٢٩٥٣ﺍﻟﺼﺤﻴﺤﺔ ).(٣١٤٩
)(٧ﺭﻭﺍﻩ ﺃﲪﺪ ﻭﺃﺑﻮﺩﺍﻭﺩ ﻭﺍﻟﺒﻴﻬﻘﻰ ﻭﺍﻟﻄﱪﺍﱏ ﻭﺣﺴﻨﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )(٦٥٥٦
)) (٨ﺍﻟﺘﻨﻮﻳﺮ ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )((٤٠٧ /١٠
١٣
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﺑﻴﻮﺕ ﻓﻲ ﺍﻟﹾﺠﹺﻨﺎﻥ..... ﻟﻤﻦ ﺣﺎﻓﻆ ﻋﻠﹶﻰ ﺍﻟﺴﻨﻦﹺ ﺍﻟﹾﻤﺆﻛﱠﺪﺓ ﺍﻟﹾﺤﺴﺎﻥ:
ﻋﻦ ﺃﹸﻡ ﺣﺒﹺﻴﺒﺔﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ :ﻗﹶﺎﻟﹶﺖ ﺳﻤﻌﺖ ﺭﺳﻮﻝﹶ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﻘﹸﻮﻝﹸ» :ﻣﻦ ﺻﻠﱠﻰ ﺍﺛﹾﻨﺘﻲ
ﻋﺸﺮﺓﹶ ﺭﻛﹾﻌﺔﹰ ﻓﻲ ﻳﻮﻡﹴ ﻭﻟﹶﻴﻠﹶﺔ ،ﺑﻨﹺﻲ ﻟﹶﻪ ﺑﹺﻬﹺﻦ ﺑﻴﺖ ﻓﻲ ﺍﻟﹾﺠﻨﺔ.«
ﻗﹶﺎﹶﻟﺖ ﺃﹸﻡ ﺣﺒﹺﻴﺒﺔﹶ :ﻓﹶﻤﺎ ﺗﺮﻛﹾﺘﻬﻦ ﻣﻨﺬﹸ ﺳﻤﻌﺘﻬﻦ ﻣﻦ ﺭﺳﻮﻝﹺ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .-
ﻭﻗﹶﺎﻝﹶ ﻋﻨﺒﺴﺔﹸ :ﻓﹶﻤﺎ ﺗﺮﻛﹾﺘﻬﻦ ﻣﻨﺬﹸ ﺳﻤﻌﺘﻬﻦ ﻣﻦ ﺃﹸﻡ ﺣﺒﹺﻴﺒﺔﹶ.
ﻭﻗﹶﺎﻝﹶ ﻋﻤﺮﻭ ﺑﻦ ﺃﹶﻭﺱﹴ :ﻣﺎ ﺗﺮﻛﹾﺘﻬﻦ ﻣﻨﺬﹸ ﺳﻤﻌﺘﻬﻦ ﻣﻦ ﻋﻨﺒﺴﺔﹶ.
)..(١
ﻭﻗﹶﺎﻝﹶ ﺍﻟﻨﻌﻤﺎﻥﹸ ﺑﻦ ﺳﺎﻟﻢﹴ :ﻣﺎ ﺗﺮﻛﹾﺘﻬﻦ ﻣﻨﺬﹸ ﺳﻤﻌﺘﻬﻦ ﻣﻦ ﻋﻤﺮﹺﻭ ﺑﻦﹺ ﺃﹶﻭﺱﹴ
ﻭﻋﻦ ﻋﺎﺋﺸﺔﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ ﻗﹶﺎﻟﹶﺖ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﺛﹶﺎﺑﺮ ﻋﻠﹶﻰ ﺛﻨﺘﻲ ﻋﺸﺮﺓﹶ ﺭﻛﹾﻌـﺔﹰ
ﻣﻦ ﺍﻟﺴﻨﺔ ﺑﻨﻰ ﺍﷲُ ﻟﹶﻪ ﺑﻴﺘﺎﹰ ﻓﻲ ﺍﻟﹾﺠﻨﺔ :ﺃﹶﺭﺑﻊﹺ ﺭﻛﹶﻌﺎﺕ ﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ،ﻭﺭﻛﹾﻌﺘﻴﻦﹺ ﺑﻌﺪﻫﺎ ،ﻭﺭﻛﹾﻌﺘﻴﻦﹺ ﺑﻌﺪ ﺍﻟﹾﻤﻐﺮﹺﺏﹺ ،ﻭﺭﻛﹾﻌﺘﻴﻦﹺ
)..(٢
ﺑﻌﺪ ﺍﻟﹾﻌﺸﺎﺀِ ،ﻭﺭﻛﹾﻌﺘﻴﻦﹺ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻔﹶﺠﺮﹺ«
ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔﹸ ﺍﺑﻦ ﻋﺜﻴﻤﲔ:
ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﺷﺮﻉ ﻟﻌﺒﺎﺩﻩ ﻧﻮﺍﻓﻞ ﺯﺍﺋﺪﺓ ﻋﻦ ﺍﻟﻔﺮﻳﻀﺔ ﻟﺘﻜﻤﻞ ﺎ ﺍﻟﻔﺮﺍﺋﺾ ﻷﻥ ﺍﻟﻔﺮﺍﺋﺾ ﻻ
ﲣﻠﻮ ﻣﻦ ﻧﻘﺺ ﻭﻟﻮﻻ ﺃﻥ ﺍﷲ ﺷﺮﻋﻬﺎ ﻟﻜﺎﻧﺖ ﺑﺪﻋﺔ ﻟﻜﻦ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﺃﻥ ﺷﺮﻉ ﻫﺬﻩ ﺍﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺗﻜﻤـﻞ ﻧﻘـﺺ
ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻨﻮﺍﻓﻞ ﺃﻧﻮﺍﻉ ﻣﺘﻌﺪﺩﺓ ﻭﺃﺟﻨﺎﺱ ﻣﻨﻬﺎ ﺍﻟﺮﻭﺍﺗﺐ ﺍﻟﺘﺎﺑﻌﺔ ﻟﻠﻤﻔﺮﻭﺿﺎﺕ ﻭﻫﻲ ﺍﺛﻨﺘﺎ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﺃﺭﺑﻊ ﻗﺒﻞ ﺍﻟﻈﻬﺮ
ﻳﺴﻠﻢ ﺑﲔ ﻛﻞ ﺭﻛﻌﺘﲔ ﻭﺭﻛﻌﺘﺎﻥ ﺑﻌﺪﻫﺎ ﻭﺭﻛﻌﺘﺎﻥ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﻭﺭﻛﻌﺘﺎﻥ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀ ﻭﺭﻛﻌﺘﺎﻥ ﻗﺒﻞ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻣﻦ
ﺻﻼﻫﻦ ﰲ ﻛﻞ ﻳﻮﻡ ﻭﻟﻴﻠﺔ ﺑﲎ ﺍﷲ ﻟﻪ ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ ﻛﻤﺎ ﰲ ﺣﺪﻳﺚ ﺃﻡ ﺣﺒﻴﺒﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﻭﺍﻷﻓﻀﻞ ﺃﻥ ﺗﺼﻠﻰ ﻫﺬﻩ
ﺍﻟﺮﻭﺍﺗﺐ ﰲ ﺍﻟﺒﻴﺖ ﻟﻠﻤﺄﻣﻮﻡ ﻭﺍﻹﻣﺎﻡ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ ﺃﻓﻀﻞ ﺻﻼﺓ ﺍﳌﺮﺀ ﰲ ﺑﻴﺘﻪ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ ﺣﱴ ﻟﻮ
ﻛﻨﺖ ﰲ ﻣﻜﺔ ﺃﻭ ﰲ ﺍﳌﺪﻳﻨﺔ ﻓﺎﻷﻓﻀﻞ ﺃﻥ ﺗﺼﻠﻲ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺍﻟﺮﺍﺗﺒﺔ ﰲ ﺑﻴﺘﻚ ﻷﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﻛـﺎﻥ
)(٣
ﻳﺼﻠﻴﻬﺎ ﰲ ﺑﻴﺘﻪ ﻭﻳﻘﻮﻝ ﺃﻓﻀﻞ ﺻﻼﺓ ﺍﳌﺮﺀ ﰲ ﺑﻴﺘﻪ ﺇﻻ ﺍﳌﻜﺘﻮﺑﺔ
* ﺭﻛﹶﻌﺘﺎﻥ ﻟﹶﺎ ﺳﻬﻮ ﻓﻴﻬﹺﻤﺎ ﻳﻐﻔﺮ ﺑﹺﻬﻤﺎ ﺍﻟﺬﱡﻧﻮﺏ..ﻭﺗﻠﻚ ﺑﺸﺮﻯ ﺍﻟﻨﺒﹺﻲ ﺍﻟﹾﻤﺤﺒﻮﺏﹺ:
ﺴﻦ
ﻋﻦ ﺯﻳﺪ ﺑﻦﹺ ﺧﺎﻟﺪ ﺍﻟﹾﺠﻬﻨﹺﻲ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ، ﻋﻦ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ» :ﻣﻦ ﺗﻮﺿﺄﹶ ﻓﹶﺄﹶﺣ
)(٥
ﺍﻟﹾﻮﺿﻮﺀَ ،ﺛﹸﻢ ﺻﻠﱠﻰ ﺭﻛﹾﻌﺘﻴﻦﹺ ﻟﹶﺎ ﻳﺴﻬﻮ ﻓﻴﻬﹺﻤﺎ) ، (٤ﻏﹸﻔﺮ ﻟﹶﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣﻦ ﺫﹶﻧﺒﹺﻪ«
)(١ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) (٧٢٨ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺴﻨﻦ ﺍﻟﺮﺍﺗﺒﺔ ﻗﺒﻞ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺑﻌﺪﻫﻦ ﻭﺑﻴﺎﻥ ﻋﺪﺩﻫﻦ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﺃﺑﻮ ﺩﺍﻭﺩ ) (١٢٥٠ﺑﺎﺏ ﺗﻔﺮﻳﻊ ﺃﺑﻮﺍﺏ
ﺍﻟﺘﻄﻮﻉ ﻭﺭﻛﻌﺎﺕ ﺍﻟﺴﻨﺔ ،ﺗﻌﻠﻴﻖ ﺍﻷﻟﺒﺎﱐ "ﺻﺤﻴﺢ".
)(٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) (٤١٤ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﺻﻠﻰ ﰲ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻴﻠﺔ ﺛﻨﱵ ﻋﺸﺮﺓ ﺭﻛﻌﺔ ﻣﻦ ﺍﻟﺴﻨﺔ ﻭﻣﺎ ﻟﻪ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔـﻀﻞ ،ﺗﻌﻠﻴـﻖ ﺍﻷﻟﺒـﺎﱐ
"ﺻﺤﻴﺢ".
)) (٣ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ )((١٢١ /٥
)) (٤ﻻ ﻳﺴﻬﻮ( ﺃﻱ :ﻻ ﻳﻐﻔﻞ )ﻓﻴﻬﻤﺎ( ﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﺃﻱ :ﻳﻜﻮﻥ ﺣﺎﺿﺮ ﺍﻟﻘﻠﺐ ،ﻳﻘﻈﺎﻥ ﺍﻟﻨﻔﺲ ،ﻳﻌﻠﻢ ﻣﻦ ﻳﻨﺎﺟﻰ ،ﻭﲟﺎ ﻳﻨﺎﺟﻴﻪ ،ﻛﻤﺎ ﰲ ﻗﻮﻟـﻪ
-ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ :-ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ) .ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((٢٨١ /٢
)(٥ﺭﻭﺍﻩ ﺃﺑﻮﺩﺍﻭﺩ ﻭﺣﺴﻨﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )(٦١٦٥
١٤
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﺭﻛﹶﻌﺘﺎﻥ ﺑﻌﺪ ﺍﻟﹾﻮﺿﻮﺀِ ﺧﺎﻟﺼﺘﺎﻥ.. ﺗﺠﹺﺐ ﺑﹺﻬﹺﻤﺎ ﺍﻟﹾﺠﹺﻨﺎﻥ:
ﺴﻦ ﻋﻦ ﻋﻘﹾﺒﺔﹶ ﺑﻦﹺ ﻋﺎﻣﺮﹴ ﺍﻟﹾﺠﻬﻨﹺﻲ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ» :ﻣﻦ ﺗﻮﺿـﺄﹶ ﻓﹶﺄﹶﺣـ
)(٢) (١
ﺍﻟﹾﻮﺿﻮﺀَ ،ﺛﹸﻢ ﺻﻠﱠﻰ ﺭﻛﹾﻌﺘﻴﻦﹺ ﻳﻘﹾﺒﹺﻞﹸ ﻋﻠﹶﻴﻬﹺﻤﺎ ﺑﹺﻘﹶﻠﹾﺒﹺﻪ ﻭﻭﺟﻬﹺﻪ ﻭﺟﺒﺖ ﻟﹶﻪ ﺍﻟﹾﺠﻨﺔﹸ «
ﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ ﻟﺒﹺﻼﹶﻝﹴ» :ﻋﻨﺪ ﺻﻼﹶﺓ ﺍﻟﻔﹶﺠﺮﹺ ﻳﺎ ﺑﹺﻼﹶﻝﹸ ﺣـﺪﺛﹾﻨﹺﻲ
ﺑﹺﺄﹶﺭﺟﻰ ﻋﻤﻞﹴ ﻋﻤﻠﹾﺘﻪ ﻓﻲ ﺍﻹِﺳﻼﹶﻡﹺ ،ﻓﹶﺈﹺﻧﻲ ﺳﻤﻌﺖ ﺩﻑ (٣)ﻧﻌﻠﹶﻴﻚ ﺑﻴﻦ ﻳﺪﻱ ﻓﻲ ﺍﳉﹶﻨﺔ (٤)«ﻗﹶﺎﻝﹶ :ﻣﺎ ﻋﻤﻠﹾﺖ ﻋﻤﻠﹰﺎ ﺃﹶﺭﺟﻰ
)(٥
ﻋﻨﺪﻱ :ﺃﹶﻧﻲ ﻟﹶﻢ ﺃﹶﺗﻄﹶﻬﺮ ﻃﹶﻬﻮﺭﺍ ،ﻓﻲ ﺳﺎﻋﺔ ﻟﹶﻴﻞﹴ ﺃﹶﻭ ﻧﻬﺎﺭﹴ ،ﺇﹺﻟﱠﺎ ﺻﻠﱠﻴﺖ ﹺﺑﺬﹶﻟﻚ ﺍﻟﻄﱡﻬﻮﺭﹺ ﻣﺎ ﻛﹸﺘﺐ ﻟﻲ ﺃﹶﻥﹾ ﺃﹸﺻﻠﱢﻲ"
* ﺭﻛﹾﻌﺘﺎ ﺍﻟﹾﻔﹶﺠﺮﹺ ﺧﻴﺮ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ..ﻓﹶﻬﻨﹺﻴﺌﹰﺎ ﻟﹶﻚ ﺣﺴﻨﺎﺕ ﺑﹺﻬﹺﻤﺎ ﺗﻠﹶﺎﻗﻴﻬﺎ:
ﻋﻦ ﻋﺎﺋﺸﺔﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ ﻗﹶﺎﻟﹶﺖ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺭﻛﹾﻌﺘﺎ ﺍﻟﹾﻔﹶﺠﺮ ﺧﻴﺮ ﻣﻦ ﺍﻟـﺪﻧﻴﺎ
)(٦
ﻭﻣﺎ ﻓﻴﻬﺎ«
)ﺧﲑ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ( ﺃﻱ ﺃﺛﺎﺛﻬﺎ ﻭﻣﺘﺎﻋﻬﺎ ،ﻳﻌﲏ ﺃﺟﺮﳘﺎ ﺧﲑ ﻣﻦ ﺃﻥ ﻳﻌﻄﻲ ﲤﺎﻡ ﺍﻟﺪﻧﻴﺎ ﰲ ﺳﺒﻴﻞ ﷲ ﺗﻌﺎﱃ ،ﺃﻭ
ﻫﻮ ﻋﻠﻰ ﺍﻋﺘﻘﺎﺩﻫﻢ ﺃﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺧﲑﺍﹰ ،ﻭﺇﻻ ﻓﺬﺭﺓ ﻣﻦ ﺍﻵﺧﺮﺓ ﻻ ﻳﺴﺎﻭﻳﻬﺎ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ،ﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﺇﻥ ﲪﻞ ﺍﻟﺪﻧﻴﺎ
ﻋﻠﻰ ﺃﻋﺮﺍﺿﻬﺎ ﻭﺯﻫﺮﺎ ﻓﺎﳋﲑ ﺇﻣﺎ ﳎﺮﻯ ﻋﻠﻰ ﺯﻋﻢ ﻣﻦ ﻳﺮﻯ ﻓﻴﻬﺎ ﺧﲑﺍﹰ ﺃﻭ ﻳﻜﻮﻥ ﻣﻦ ﺑﺎﺏ }ﺃﻱ ﺍﻟﻔﺮﻳﻘﲔ ﺧﲑ ﻣﻘﺎﻣﺎﹰ{
،ﻭﺇﻥ ﲪﻞ ﻋﻠﻰ ﺍﻹﻧﻔﺎﻕ ﰲ ﺳﺒﻴﻞ ﷲ ﻓﺘﻜﻮﻥ ﻫﺎﺗﺎﻥ ﺍﻟﺮﻛﻌﺘﺎﻥ ﺃﻛﺜﺮ ﺛﻮﺍﺑﺎﹰ ﻣﻨﻬﺎ -ﺍﻧﺘﻬﻰ .ﻭﻗﺎﻝ ﰲ ﺣﺠﺔ ﺍﷲ ﺍﻟﺒﺎﻟﻐـﺔ:
) (١ﻫﺬﺍ ﻓﻴﻪ ﺃﻥ ﺍﻟﻮﺿﻮﺀ ﻣﻦ ﺃﺳﺒﺎﺏ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ،ﻭﳍﺬﺍ ﺍﺷﺘﺮﻁ ﺃﻥ ﻳﻘﺒﻞ ﺑﻮﺟﻬﻪ ﻭﻗﻠﺒﻪ ،ﻭﰲ ﻟﻔﻆ ﻟـ ﻣﺴﻠﻢ) :ﻻ ﳛـﺪﺙ ﻧﻔـﺴﻪ ﻓﻴﻬﻤـﺎ
ﺑﺸﻲﺀ( ﺑﺪﻝ ﻗﻮﻟﻪ) :ﻳﻘﺒﻞ ﻓﻴﻬﻤﺎ ﺑﻮﺟﻬﻪ( ،ﻭﻗﺪ ﺛﺒﺖ ﻫﺬﺍ ﻭﻫﺬﺍ ،ﻭﺍﳌﻌﲎ ﺃﻧﻪ ﻳﺘﻮﺿﺄ ﺃﺣﺴﻦ ﺍﻟﻮﺿﻮﺀ ،ﻭﻳﺼﻠﻰ ﺭﻛﻌﺘﲔ ﻳﻘﺒﻞ ﻓﻴﻬﻤﺎ ﻋﻠـﻰ ﺍﷲ،
ﻭﻻ ﳛﺪﺙ ﻓﻴﻬﻤﺎ ﻧﻔﺴﻪ ،ﻓﻠﻴﺲ ﻋﻨﺪﻩ ﻭﺳﺎﻭﺱ ،ﺑﻞ ﻳﻜﻮﻥ ﺣﺎﺿﺮ ﺍﻟﺬﻫﻦ ،ﻣﻘﺒﻼﹰ ﻋﻠﻰ ﺍﷲ ﻳﻨﺎﺟﻲ ﺭﺑﻪ ،ﻭﻫﺬﺍ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﳌﻐﻔـﺮﺓ) .ﺷـﺮﺡ
ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ -ﺍﻟﺮﺍﺟﺤﻲ ) ﺍﻟﺪﺭﺱ ((٨
)(٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻭﻫﻮ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ﺑﺮﻗﻢ )(٥٧٥٦
)(٣ﺍﻟﺪﻑ :ﺍﻟﹾﺤﺮﻛﹶﺔﹸ ﺍﻟﹾﺨﻔﻴﻔﹶﺔ ،ﻭﺍﻟﺴﻴﺮ ﺍﻟﻠﱠﻴﻦ .ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )ﺝ / ٤ﺹ (١٣٩
)(٤ﺍﻟﺴﻴﺎﻕ ﻣﺸﻌﺮ ﺑﹺﺈﹺﺛﹾﺒﺎﺕ ﻓﹶﻀﻴﻠﹶﺔ ﺑﹺﻠﹶﺎﻝ ،ﻟﻜﹶﻮﻧﹺﻪ ﺟﻌﻞﹶ ﺍﻟﺴﺒﺐ ﺍﻟﱠﺬﻱ ﺑﻠﱠﻐﻪ ﺇﹺﻟﹶﻰ ﺫﹶﻟﻚ ﻣﺎ ﺫﹶﻛﹶﺮﻩ ﻣﻦ ﻣﻠﹶﺎﺯﻣﺔ ﺍﻟﺘﻄﹶﻬﺮﹺ ﻭﺍﻟﺼﻠﹶﺎﺓ ،ﻭﺛﹶﺒﺘﺖ ﺍﻟﹾﻔﹶـﻀﻴﻠﹶﺔﹸ
ﺑﹺﺬﹶﻟﻚ ﻟﺒﹺﻠﹶﺎﻝﹴ ﻟﺄﹶﻥﱠ ﺭﺅﻳﺎ ﺍﻟﹾﺄﹶﻧﺒﹺﻴﺎﺀِ ﻭﺣﻲ ،ﻭﻟﺬﹶﻟﻚ ﺟﺰﻡ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻟﹶﻪ ﺑﹺﺬﹶﻟﻚ ، ﻭﻣﺸﻴﻪ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﻨﺒﹺ ﻲ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ -ﻛﹶﺎﻥﹶ ﻣﻦ ﻋﺎﺩﺗﻪ ﻓﻲ ﺍﻟﹾﻴﻘﻈﹶﺔ ،ﻓﹶﺎﺗﻔﹶﻖ ﻣﺜﹾﻠﹸﻪ ﻓﻲ ﺍﻟﹾﻤﻨﺎﻡ.
ﻭﻟﹶﺎ ﻳﻠﹾﺰﻡ ﻣﻦ ﺫﹶﻟﻚ ﺩﺧﻮﻝﹸ ﺑﹺﻠﹶﺎﻝﹴ ﺍﻟﹾﺠﻨﺔﹶ ﻗﹶﺒﻞﹶ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻟﺄﹶﻧﻪ ﻓﻲ ﻣﻘﹶﺎﻡﹺ ﺍﻟﺘﺎﺑﹺﻊ .ﻭﻛﹶﺄﹶﻧﻪ ﺃﹶﺷﺎﺭ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ -
ﺇﹺﻟﹶﻰ ﺑﻘﹶﺎﺀِ ﺑﹺﻠﹶﺎﻝﹴ ﻋﻠﹶﻰ ﻣﺎ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻴﻪ ﻓﻲ ﺣﺎﻝﹺ ﺣﻴﺎﺗﻪ ،ﻭﺍﺳﺘﻤﺮﺍﺭﹺﻩ ﻋﻠﹶﻰ ﻗﹸﺮﺏﹺ ﻣﻨﺰﹺﻟﹶﺘﻪ ،ﻭﻓﻴﻪ ﻣﻨﻘﹶﺒﺔﹲ ﻋﻈﻴﻤﺔﹲ ﻟﺒﹺﻠﹶﺎﻝﹴ .ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )(١٣٩/٤
ﻭﻟﹶﺎ ﻣﻌﺎﺭﺿﺔ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﻗﹶﻮﻟﻪ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﻟﹶﺎ ﻳﺪﺧﻞﹸ ﺃﹶﺣﺪﻛﹸﻢ ﺍﻟﹾﺠﻨﺔﹶ ﻋﻤﻠﹸﻪ " ،ﻟﺄﹶﻥﱠ ﺃﹶﺣﺪ ﺍﻟﹾﺄﹶﺟﻮﹺﺑﺔ ﺍﻟﹾﻤﺸﻬﻮﺭﺓ ﺑﹺـﺎﻟﹾﺠﻤﻊﹺ ﺑﻴﻨـﻪ
ﻭﺑﻴﻦ ﻗﹶﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ }ﺍﹸﺩﺧﻠﹸﻮﺍ ﺍﻟﹾﺠﻨﺔ ﺑﹺﻤﺎ ﻛﹸﻨﺘﻢ ﺗﻌﻤﻠﹸﻮﻥﹶ{ ﺃﹶﻥﱠ ﺃﹶﺻﻞﹶ ﺍﻟﺪﺧﻮﻝﹺ ﺇﹺﻧﻤﺎ ﻳﻘﹶﻊ ﺑﹺﺮﺣﻤﺔ ﺍﷲ ،ﻭﺍﻗﹾﺘﺴﺎﻡ ﺍﻟﺪﺭﺟﺎﺕ ﺑﹺﺤﺴﺐﹺ ﺍﻟﹾﺄﹶﻋﻤﺎﻝ ،ﻓﹶﻴﺄﺗﻲ
ﻣﺜﹾﻠﹸﻪ ﻓﻲ ﻫﺬﹶﺍ .ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ )(١٣٩ /٤
)(٥ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (١١٤٩ﻭﺍﻟﻠﻔﻆ ﻟﻪ ﻭﻣﺴﻠﻢ )(٢٤٥٨
) (٦ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) (٧٢٥ﺑﺎﺏ ﺍﺳﺘﺤﺒﺎﺏ ﺭﻛﻌﱵ ﺳﻨﺔ ﺍﻟﻔﺠﺮ ﻭﺍﳊﺚ ﻋﻠﻴﻬﻤﺎ ﻭﲣﻔﻴﻔﻬﻤﺎ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﻤﺎ ﻭﺑﻴﺎﻥ ﻣﺎ ﻳﺴﺘﺤﺐ ﺃﻥ ﻳﻘﺮﺃ ﻓﻴﻬﻤﺎ،
ﺍﻟﻨﺴﺎﺋﻲ )) ١٧٥٩ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻟﺮﻛﻌﺘﲔ ﻗﺒﻞ ﺍﻟﻔﺠﺮ
١٥
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺇﳕﺎ ﻛﺎﻧﺘﺎ ﺧﲑﺍﹰ ﻣﻨﻬﺎ ،ﻷﻥ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻧﻴﺔ ،ﻭﻧﻌﻴﻤﻬﺎ ﻻ ﳜﻠﻮ ﻋﻦ ﻛﺪﺭ ﺍﻟﻨﺼﺐ ﻭﺍﻟﺘﻌﺐ ،ﻭﺛﻮﺍﻤﺎ ﺑـﺎﻕ ﻏـﲑ ﻛـﺪﺭ-
)(١
ﺍﻧﺘﻬﻰ
* ﺭﻛﹾﻌﺘﺎ ﺍﻟﹾﻔﹶﺠﺮﹺ ﻣﻦ ﺃﹶﻋﻈﹾﻢﹺ ﺍﻟﹾﻐﻨﺎﺋﻢﹺ ..ﻓﻴﺎ ﺣﺴﺮﺓﹰ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﻏﹶﺎﻓﻞﹴ ﻋﻨﻬﻤﺎ ﻭﻧﺎﺋﻢ:
ﻋﻦ ﻋﺎﺋﺸﺔﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ ﻗﹶﺎﻟﹶﺖ» :ﻣﺎ ﺭﺃﹶﻳﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻳﺴﺮﹺﻉ ﺇﹺﻟﹶﻰ ﺷـﻲﺀٍ ﻣـﻦ
)(٢
ﺍﻟﻨﻮﺍﻓﻞﹺ ﺃﹶﺳﺮﻉ ﻣﻨﻪ ﺇﹺﻟﹶﻰ ﺍﻟﺮﻛﹾﻌﺘﻴﻦﹺ ﻗﹶﺒﻞﹶ ﺍﻟﺼﺒﺢﹺ ﻭﻻﹶ ﺇﹺﻟﹶﻰ ﻏﹶﻨﹺﻴﻤﺔ ﻳﻐﺘﻨﹺﻤﻬﺎ«
* ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﹾﻔﹶﺠﺮ ﻓﻲ ﺟﻤﺎﻋﺔ ،ﺛﹸﻢ ﺫﹶﻛﹶﺮ ﺍﷲَ ﺣﺘﻰ ﺗﻄﹾﻠﹸﻊ ﺍﻟﺸﻤﺲ ،ﺛﹸﻢ ﺻﻠﱠﻰ ﺭﻛﹾﻌﺘﻴﻦﹺ ..ﻛﹶﺎﻧﺖ ﻟﹶﻪ ﻛﹶﺄﹶﺟﺮﹺ ﺣﺠﺔ ﻭﻋﻤﺮﺓ
ﺗﺎ ﻣﺘﻴﻦ:
ﻓﹶﻌﻦ ﺃﹶﻧﺲﹺ ﺑﻦﹺ ﻣﺎﻟﻚ - ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﹾﻐﺪﺍﺓﹶ ﻓﻲ
ﺟﻤﺎﻋﺔ ،ﺛﹸﻢ ﻗﹶﻌﺪ ﻳﺬﹾﻛﹸﺮ ﺍﷲَ ﺣﺘﻰ ﺗﻄﹾﻠﹸﻊ ﺍﻟﺸﻤﺲ ،ﺛﹸﻢ ﺻﻠﱠﻰ ﺭﻛﹾﻌﺘﻴﻦﹺ ،ﻛﹶﺎﻧﺖ ﻟﹶﻪ ﻛﹶﺄﹶﺟﺮﹺ ﺣﺠﺔ ﻭﻋﻤﺮﺓ ، ﺗﺎﻣﺔ ﺗﺎﻣـﺔ،
)(٣
ﺗﺎﻣﺔ"
»ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﹾﻔﹶﺠﺮ ﻓﻲ ﺟﻤﺎﻋﺔ ،ﺛﹸﻢ ﻗﹶﻌﺪ ﻳﺬﹾﻛﹸﺮ ﺍﻟﻠﱠﻪ ، ( «ﺃﹶﻱﹺ :ﺍﺳﺘﻤﺮ ﻓﻲ ﻣﻜﹶﺎﻧﹺﻪ ﻭﻣﺴﺠﹺﺪﻩ ﺍﻟﱠﺬﻱ ﺻﻠﱠﻰ ﻓﻴﻪ ،ﻓﹶﻠﹶـﺎ
ﻳﻨﺎﻓﻴﻪ ﺍﻟﹾﻘﻴﺎﻡ ﻟﻄﹶﻮﺍﻑ ﺃﹶﻭ ﻟﻄﹶﻠﹶﺐﹺ ﻋﻠﹾﻢﹴ ﺃﹶﻭ ﻣﺠﻠﺲﹺ ﻭﻋﻆ ﻓﻲ ﺍﻟﹾﻤﺴﺠﹺﺪ ،ﺑﻞﹾ ﻭﻛﹶﺬﹶﺍ ﻟﹶﻮ ﺭﺟﻊ ﺇﹺﻟﹶﻰ ﺑﻴﺘﻪ ﻭﺍﺳﺘﻤﺮ ﻋﻠﹶﻰ ﺍﻟﺬﱢﻛﹾﺮﹺ،
) »ﻭﺣﺘﻰ ﺗﻄﹾﻠﹸﻊ ﺍﻟﺸﻤﺲ ،ﺛﹸﻢ ﺻﻠﱠﻰ ﺭﻛﹾﻌﺘﻴﻦﹺ« "( :ﻗﹶﺎﻝﹶ ﺍﻟﻄﱢﻴﺒﹺﻲ :ﺃﹶﻱ ﺛﹸﻢ ﺻﻠﱠﻰ ﺑﻌﺪ ﺃﹶﻥﹾ ﺗﺮﺗﻔﻊ ﺍﻟﺸﻤﺲ ﻗﹶﺪﺭ ﺭﻣﺢﹴ ﺣﺘﻰ
ﻳﺨﺮﺝ ﻭﻗﹾﺖ ﺍﻟﹾﻜﹶﺮﺍﻫﺔ ،ﻭﻫﺬﻩ ﺍﻟﺼﻠﹶﺎﺓﹸ ﺗﺴﻤﻰ ﺻﻠﹶﺎﺓﹶ ﺍﻟﹾﺈﹺﺷﺮﺍﻕﹺ ﻭﻫﻲ ﺃﹶﻭﻝﹸ ﺍﻟﻀﺤﻰ )" ﻛﹶﺎﻧﺖ ، (" ﺃﹶﻱﹺ :ﺍﻟﹾﻤﺜﹸﻮﺑﺔﹸ ،ﻭﺃﹶﺑﻌﺪ
ﺍﺑﻦ ﺣﺠﺮﹴ ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻱ ﻫﺬﻩ ﺍﻟﹾﺤﺎﻟﹶﺔﹸ ﺍﻟﹾﻤﺮﻛﱠﺒﺔﹸ ﻣﻦ ﺗﻠﹾﻚ ﺍﻟﹾﺄﹶﻭﺻﺎﻑ ﻛﹸﻠﱢﻬﺎ )" ﻟﹶﻪ ﻛﹶﺄﹶﺟﺮﹺ ﺣﺠﺔ ﻭﻋﻤﺮﺓ " ﻗﹶﺎﻝﹶ( :ﺃﹶﻱ :ﺃﹶﻧﺲ)
)(٤
»ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ " :ﺗﺎﻣﺔ ﺗﺎﻣﺔ ﺗﺎﻣﺔ : ( «ﺻﻔﹶﺔﹲ ﻟﺤﺠﺔ ﻭﻋﻤﺮﺓ ﻛﹶﺮﺭﻫﺎ ﺛﹶﻠﹶﺎﺛﹰﺎ ﻟﻠﺘﺄﹾﻛﻴﺪ
* ﻭﺫﻛﹾﺮ ﺛﹶﻼﹶﺙﹶ ﻣﺮﺍﺕ ..ﺑﻌﺪ ﺻﻠﹶﺎﺓ ﺍﻟﺼﺒﺢﹺ ﻳﻌﺪﻝﹸ ﺫﻛﹾﺮ ﺳﺎﻋﺎﺕ:
ﻓﹶﻌﻦ ﺍﺑﻦﹺ ﻋﺒﺎﺱﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﻋﻦ ﺟﻮﻳﺮﹺﻳﺔﹶ :ﺃﹶﻥﱠ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺧﺮﺝ ﻣﻦ ﻋﻨﺪﻫﺎ ﺑﻜﹾﺮﺓﹰ ﺣـﲔ
ﺻﻠﱠﻰ ﺍﻟﺼﺒﺢ ،ﻭﻫﻰ ﻓﻲ ﻣﺴﺠﹺﺪﻫﺎ ) (٥ﺛﹸﻢ ﺭﺟﻊ ﺑﻌﺪ ﺃﹶﻥﹾ ﺃﹶﺿﺤﻰ ،ﻭﻫﻲ ﺟﺎﻟﺴﺔﹲ ،ﻓﹶﻘﹶﺎﻝﹶ» :ﻣﺎ ﺯﹺﻟﹾﺖ ﻋﻠﹶﻰ ﺍﻟﹾﺤﺎﻝﹺ ﺍﻟﱠﺘﻲ ﻓﹶﺎﺭﻗﹾﺘﻚ
ﻋﻠﹶﻴﻬﺎ؟« ﻗﹶﺎﻟﹶﺖ :ﻧﻌﻢ ﻗﹶﺎﻝﹶ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻟﹶﻘﹶﺪ ﻗﹸﻠﹾﺖ ﺑﻌﺪﻙ ﺃﹶﺭﺑﻊ ﻛﹶﻠﻤﺎﺕ ،ﺛﹶﻼﹶﺙﹶ ﻣﺮﺍﺕ ،ﻟﹶﻮ ﻭﺯﹺﻧﺖ ﺑﹺﻤﺎ
)(٦
ﻗﹸﻠﹾﺖ ﻣﻨﺬﹸ ﺍﻟﹾﻴﻮﻡﹺ ﻟﹶﻮﺯﻧﺘﻬﻦ :ﺳﺒﺤﺎﻥﹶ ﺍﷲِ ﻭﺑﹺﺤﻤﺪﻩ ﻋﺪﺩ ﺧﻠﹾﻘﻪ ،ﻭﺭﹺﺿﺎ ﻧﻔﹾﺴِﻪ ،ﻭﺯﹺﻧﺔﹶ ﻋﺮﺷﻪ ،ﻭﻣﺪﺍﺩ ﻛﹶﻠﻤﺎﺗﻪ«
) (١
)ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((١٣٧ /٤
) (٢
ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ) (٢٤٤٨ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺍﻟﺘﻌﻠﻴﻘﺎﺕ ﺍﳊﺴﺎﻥ ﻋﻠﻰ ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ)(٢٤٤٨
) (٣
ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ )(٦٣٤٦-٢١٤٤
)) (٤ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((٧٧٠ /٢
) (٥ﰲ ﻣﺴﺠﺪﻫﺎ :ﺃﻱ :ﻣﻮﺿﻊ ﺻﻼﺎ.
) (٦ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) (٢٧٢٦ﺑﺎﺏ ﺍﻟﺘﺴﺒﻴﺢ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﻭﻋﻨﺪ ﺍﻟﻨﻮﻡ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﺃﺑﻮ ﺩﺍﻭﺩ ) (١٥٠٣ﺑﺎﺏ ﺍﻟﺘﺴﺒﻴﺢ ﺑﺎﳊﺼﻰ
١٦
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﹾﻔﹶﺠﺮ ﺃﻭ ﺍﻟﻌﺼﺮ ﻓﻲ ﺟﻤﺎﻋﺔ ﺛﹸﻢ ﻗﹶﻌﺪ ﻳﺬﹾﻛﹸﺮ ﺍﻟﻠﱠﻪ ﺍﳉﹶﻠﻴﻞ ..ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﺃﻓﻀﻞﹶ ﻣﻦ ﻋﺘﻖﹺ ﺃﹶﺭﺑﻌﺔ ﻣﻦ ﻭﻟﹶﺪ ﺇﹺﺳﻤﺎﻋﻴﻞﹶ :
ﻋﻦ ﺃﹶﻧﺲﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ» :ﻟﹶﺄﹶﻥﹾ ﺃﹶﻗﹾﻌﺪ ﻣﻊ ﻗﹶﻮﻡﹴ ﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﺍﻟﻠﱠﻪ ﻣﻦ ﺻﻠﹶﺎﺓ
ﺍﻟﹾﻐﺪﺍﺓ ﺣﺘﻰ ﺗﻄﹾﻠﹸﻊ ﺍﻟﺸﻤﺲ ﺃﹶﺣﺐ ﺇﹺﻟﹶﻲ ﻣﻦ ﺃﹶﻥﹾ ﺃﹸﻋﺘﻖ ﺃﹶﺭﺑﻌﺔﹰ ﻣﻦ ﻭﻟﹶﺪ ﺇﹺﺳﻤﺎﻋﻴﻞﹶ ﻭﻟﹶﺄﹶﻥﹾ ﺃﹶﻗﹾﻌﺪ ﻣﻊ ﻗﹶﻮﻡﹴ ﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﺍﻟﻠﱠﻪ ﻣﻦ ﺻـﻠﹶﺎﺓ
)(١
ﺍﻟﹾﻌﺼﺮﹺ ﺇﹺﻟﹶﻰ ﺃﹶﻥﹾ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ ﺃﹶﺣﺐ ﺇﹺﻟﹶﻲ ﻣﻦ ﺃﹶﻥﹾ ﺃﹸﻋﺘﻖ ﺃﹶﺭﺑﻌﺔ«
* ﺃﹶﻗﹾﺮﺏ ﺍﳌﹶﻐﺎﺯﹺﻯ ﻭﺃﹶﺳﺮﻉ ﺍﻟﻜﹶﺮﺍﺕ ﻭﺃﹶﻋﻈﹶﻢ ﺍﻟﻐﻨﹺﻴﻤﺎﺕ ﻭﺃﻭﺷﻚ ﺍﻟﺮﺟﻌﺎﺕ ..ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﻔﹶﺠﺮ ﻓﻲ ﺟﻤﺎﻋﺔ ﺛﹸﻢ ﻋﻘﱠﺐ ﺑﹺﺼﻠﹶﺎﺓ
ﲔ ﻭﺍﻷَﻭﺍﺑﺎﺕ: ﺍﻟﹾﺄﹶﻭﺍﺑﹺ
ﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﻗﹶﺎﻝﹶ :ﺑﻌﺚﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﺑﻌﺜﹰﺎ ﻓﹶﺄﹶﻋﻈﹶﻤﻮﺍ ﺍﻟﹾﻐﻨﹺﻴﻤﺔﹶ ﻭﺃﹶﺳﺮﻋﻮﺍ ﺍﻟﹾﻜﹶﺮﺓﹶ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺟ ﹲﻞ:
ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ،ﻣﺎ ﺭﺃﹶﻳﻨﺎ ﺑﻌﺚﹶ ﻗﹶﻮﻡﹴ ﺃﹶﺳﺮﻉ ﻛﹶﺮﺓﹰ ،ﻭﻟﹶﺎ ﺃﹶﻋﻈﹶﻢ ﻏﹶﻨﹺﻴﻤﺔﹰ ،ﻣﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺒﻌﺚ ،ﻓﹶﻘﹶﺎﻝﹶ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳـﻠﱠﻢ" :ﺃﹶﻟﹶـﺎ
ﺃﹸﺧﺒﹺﺮﻛﹸﻢ ﺑﹺﺄﹶﺳﺮﻉ ﻛﹶﺮﺓﹰ ﻭﺃﹶﻋﻈﹶﻢ ﻏﹶﻨﹺﻴﻤﺔﹰ ﻣﻦ ﻫﺬﹶﺍ ﺍﻟﹾﺒﻌﺚ(٢)؟ ﺭﺟﻞﹲ ﺗﻮﺿﺄﹶ ﻓﻲ ﺑﻴﺘﻪ ﻓﹶﺄﹶﺣﺴﻦ ﻭﺿﻮﺀَﻩ ،ﺛﹸﻢ ﺗﺤﻤﻞﹶ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺠﹺﺪ،
)(٣
ﻓﹶﺼﻠﱠﻰ ﻓﻴﻪ ﺍﻟﹾﻐﺪﺍﺓﹶ ،ﺛﹸﻢ ﻋﻘﱠﺐ ﺑﹺﺼﻠﹶﺎﺓ ﺍﻟﻀﺤﻰ ،ﻓﹶﻘﹶﺪ ﺃﹶﺳﺮﻉ ﺍﻟﹾﻜﹶﺮﺓﹶ ،ﻭﺃﹶﻋﻈﹶ ﻢ ﺍﻟﹾﻐﻨﹺﻴﻤﺔﹶ"
ﻭﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﹾﻌﺎﺹﹺ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ ﺑﻌﺚ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﹶﻴﻪ ﻭﺳﻠﻢ ﺳﺮﹺﻳﺔ ﻓﻐﻨﻤـﻮﺍ
ﻭﺃﺳﺮﻋﻮﺍ ﺍﻟﺮﺟﻌﺔ ﻓﹶﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ ﺑﹺﻘﺮﺏ ﻣﻐﺰﺍﻫﻢ ﻭﻛﹶﺜﹾﺮﺓ ﻏﻨﻴﻤﺘﻬﻢ ﻭﺳﺮﻋﺔ ﺭﺟﻌﺘﻬﻢ ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﹶﻴﻪ ﻭﺳﻠﻢ
ﺃﹶﻻ ﺃﺩﻟﻜﻢ ﻋﻠﻰ ﺃﻗﺮﺏ ﻣﻨﻬﻢ ﻣﻐﺰﻯ ﻭﺃﻛﹾﺜﺮ ﻏﻨﻴﻤﺔ ﻭﺃﻭﺷﻚ ﺭﺟﻌﺔ ﻣﻦ ﺗﻮﺿﺄ ﰒﱠ ﻏﹶﺪﺍ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺠﹺﺪ ﻟﺴﺒﺤﺔ ﺍﻟﻀﺤﻰ ﻓﹶﻬـﻮ
)(٤
ﺃﻗﺮﺏ ﻣﻨﻬﻢ ﻣﻐﺰﻯ ﻭﺃﻛﹾﺜﺮ ﻏﻨﻴﻤﺔ ﻭﺃﻭﺷﻚ ﺭﺟﻌﺔ
* ﻟﹶﺎ ﻳﺤﺎﻓﻆﹸ ﻋﻠﹶﻰ ﺻﻠﹶﺎﺓ ﺍﻟﻀﺤﻰ ﺇﹺﻟﱠﺎ ﺃﹶﻭﺍﺏ ،ﻭﻫﻲ ﺻﻠﹶﺎﺓﹸ ﻛﹸﻞﱢ ﺃﹶﻭﺍﺏ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ" :ﻟﹶﺎ ﻳﺤﺎﻓﻆﹸ ﻋﻠﹶﻰ ﺻﻠﹶﺎﺓ ﺍﻟﻀﺤﻰ ﺇﹺﻟﱠﺎ ﺃﹶﻭﺍﺏ ."(٥)ﻗﹶﺎ ﹶﻝ:
)(٦
"ﻭﻫﻲ ﺻﻠﹶﺎﺓﹸ ﺍﻟﹾﺄﹶﻭﺍﺑﹺﲔ"
) (١ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﳌﺸﻜﺎﺓ )(٩٧٠
) (٢ﺃﻱ :ﺑﻌﺚ ﺳﺮﻳﺔ ﳚﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ،ﻓﻨﺼﺮﻫﻢ ﺍﷲ ﺑﺴﺮﻋﺔ ،ﻭﺭﺟﻌﻮﺍ ﺑﻐﻨﻴﻤﺔ ،ﻗﺎﻝ) :ﻗﺎﻝ ﺭﺟﻞ :ﻳﺎ ﺭﺳﻮﻝ! ﺍﷲ ﻣﺎ ﺭﺃﻳﻨﺎ ﺑﻌﺜـﺎﹰ ﻗـﻂ
ﺃﺳﺮﻉ ﻛﺮﺓ ،ﻭﻻ ﺃﻋﻈﻢ ﻏﻨﻴﻤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﻌﺚ(؛ ﻷﻥ ﻫﺆﻻﺀ ﺧﺮﺟﻮﺍ ﻭﺟﺎﻫﺪﻭﺍ ﺑﺴﺮﻋﺔ ،ﻓﻨﺼﺮﻫﻢ ﺍﻟﻠﻬﻢ ﺑﺴﺮﻋﺔ ،ﻭﺭﺟﻌﻮﺍ ﺑﻐﻨﻴﻤﺔ ﻋﻈﻴﻤـﺔ،
ﻓﻘﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ) :ﺃﻻ ﺃﺧﱪﻛﻢ ﺑﺄﺳﺮﻉ ﻛﺮﺓ ﻣﻨﻬﻢ ،ﻭﺃﻋﻈﻢ ﻏﻨﻴﻤﺔ؟ ﺭﺟﻞ ﺗﻮﺿﺄ ﻓﺄﺣﺴﻦ ﺍﻟﻮﺿﻮﺀ ،ﰒ ﻋﻤـﺪ ﺇﱃ ﺍﳌـﺴﺠﺪ
ﻓﺼﻠﻰ ﻓﻴﻪ ﺍﻟﻐﺪﺍﺓ -ﺻﻼﺓ ﺍﻟﻔﺠﺮ -ﰒ ﻋﻘﺐ ﺑﺼﻼﺓ ﺍﻟﻀﺤﻮﺓ ،ﻓﻘﺪ ﺃﺳﺮﻉ ﺍﻟﻜﺮﺓ ،ﻭﺃﻋﻈﻢ ﺍﻟﻐﻨﻴﻤﺔ( ،ﻭﺍﳌﻌﲎ :ﺃﻧﻪ ﺍﻧﺘﻈـﺮ ﰲ ﻣـﺼﻼﻩ ﺇﱃ ﺃﻥ
ﺻﻠﻰ ﺑﻌﺪ ﺫﻟﻚ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﰲ ﻭﻗﺘﻬﺎ ،ﻓﻬﺬﺍ ﺃﺳﺮﻉ ﻛﺮﺓ ﺃﻱ :ﺃﺳﺮﻉ ﰲ ﺍﻟﺮﺟﻮﻉ ﺇﱃ ﺑﻴﺘﻪ ،ﻭﺃﻋﻈﻢ ﻏﻨﻴﻤﺔ ﺃﻱ :ﺃﺟﺮﺍﹰ ﻋﻨـﺪ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﱃ ).ﺷﺮﺡ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻟﻠﻤﻨﺬﺭﻯ -ﺣﻄﻴﺒﺔ )ﺷﺮﻳﻂ ﺭﻗﻢ((١٢:
)(٣ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺻﺤﺤﻪ ﺍﻷﻟﹾﺒﺎﻧﹺﻲ ﰲ ﺍﻟﺼﺤﻴﺤﺔ )(٢٥٣١
)(٤ﺭﻭﺍﻩ ﺃﲪﺪ ) ، (٦٦٣٨ﻭﻗﹶﺎﻝﹶ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﻟﺘﺮﻏﻴﺐﹺ ) :(٦٦٨ﺣﺴﻦ ﺻﺤﻴﺢ
)(٥ﺍﻷﻭﺍﺏ :ﺍﳌﻄﻴﻊ ،ﻭﻗﻴﻞ :ﺍﻟﺮﺍﺟﻊ ﺇﱃ ﺍﻟﻄﺎﻋﺔ.
)(٦ﻣﺴﺘﺪﺭﻙ ﺍﳊﺎﻛﻢ ) (١١٨٢ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﻟﺘﻄﻮﻉ،ﻭﺣﺴﻨﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ) ، (٧٦٢٨ﺍﻟﺼﺤﻴﺤﺔ ). (٧٠٣
١٧
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﺃﹶﺭﺑﻊ ﺭﻛﹾﻌﺎﺕ ﺃﻭﻝﹶ ﺍﻟﻨﻬﺎﺭ ..ﻳﻜﹾﻔﻴﻚ ﺑﹺﻬﻦ ﺍﻟﻌﺰﹺﻳﺰ ﺍﻟﻐﻔﱠﺎﺭ:
ﻋﻦ ﻋﻘﺒﺔ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﹾﺠﻬﻨﹺﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﹶﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﹶﻴﻪ ﻭﺳﻠﻢ ﻗﹶﺎﻝﹶ ﺇﹺﻥ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻳﻘﹸﻮﻝ ﻳﺎ ﺍﺑﻦ
)(٢) (١
ﺁﺩﻡ ﺍﻛﹾﻔﻨﹺﻲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺑﹺﺄﹶﺭﺑﻊ ﺭﻛﹾﻌﺎﺕ ﺃﻛﻔﻚ ﺑﹺﻬﻦ ﺁﺧﺮ ﻳﻮﻣﻚ "
* ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﻣﺘﻄﹶﻬﺮﺍﹰ ﺇﹺﻟﹶﻰ ﺻﻠﹶﺎﺓ ﺍﻟﹾﺄﹶﻭﺍﺑﹺﲔ ..ﻓﹶﺄﹶﺟﺮﻩ ﻛﹶﺄﹶﺟﺮ ﺍﻟﹾﻤﻌﺘﻤﺮﻳﻦ:
ﻋﻦ ﺃﰊ ﺃﹸﻣﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺃﹶﻥ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﹶﻴﻪ ﻭﺳﻠﻢ ﻗﹶﺎﻝﹶ ":ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﻣﺘﻄﹶﻬﺮﺍﹰ ﺇﹺﻟﹶﻰ ﺻـﻠﹶﺎﺓ
ﻣﻜﹾﺘﻮﺑﺔ ﻓﹶﺄﹶﺟﺮﻩ ﻛﹶﺄﹶﺟﺮ ﺍﻟﹾﺤﺎﺝ ﺍﻟﹾﻤﺤﺮﻡ ﻭﻣﻦ ﺧﺮﺝ ﺇﹺﻟﹶﻰ ﺗﺴﺒﹺﻴﺢ ﺍﻟﻀﺤﻰ ﻟﹶﺎ ﻳﻨﺼﺒﻪ ﺇﹺﻟﱠﺎ ﺇﹺﻳﺎﻩ ﻓﹶﺄﹶﺟﺮﻩ ﻛﹶﺄﹶﺟﺮ ﺍﻟﹾ ﻤﻌﺘﻤﺮ ﻭﺻﻠﹶﺎﺓ ﻋﻠﻰ
)(٤) (٣
ﺇﹺﺛﹾﺮ ﺻﻠﹶﺎﺓ ﻟﹶﺎ ﻟﹶﻐﻮ ﺑﻴﻨﻬﻤﺎ ﻛﺘﺎﺏ ﻓﻲ ﻋﻠﻴﲔ "
)ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﻣﺘﻄﻬﺮﺍﹰ ﺇﱃ ﺻﻼﺓ ﻣﻜﺘﻮﺑﺔ ،ﻓﺄﺟﺮﻩ ﻛﺄﺟﺮ ﺍﳊﺎﺝ ﺍﶈﺮﻡ( ﺃﻱ :ﻛﻤﺎ ﺃﻥ ﺍﳊﺎﺝ ﺇﺫﺍ ﻛﺎﻥ ﳏﺮﻣﺎ
ﻗﺒﻞ ﺍﳌﻴﻘﺎﺕ ﻛﺎﻥ ﺛﻮﺍﺑﻪ ﺃﰎ ،ﻓﻜﺬﻟﻚ ﺍﳋﺎﺭﺝ ﺇﱃ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﻛﺎﻥ ﻣﺘﻄﻬﺮﺍﹰ ﻣﻦ ﺑﻴﺘﻪ ﻛﺎﻥ ﺛﻮﺍﺑﻪ ﺃﻓﻀﻞ ،ﺷﺒﻪ ﺑﺎﳊﺎﺝ ﺍﶈـﺮﻡ
ﻟﻜﻮﻥ ﺍﻟﺘﻄﻬﺮ ﻣﻦ ﺍﻟﺼﻼﺓ ﲟﱰﻟﺔ ﺍﻹﺣﺮﺍﻡ ﻣﻦ ﺍﳊﺞ ﻟﻌﺪﻡ ﺟﻮﺍﺯﳘﺎ ﺑﺪﻭﻤﺎ .ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﻛﺄﺻﻞ ﺃﺟﺮﻩ ،ﻭﻗﻴﻞ :ﻛﺄﺟﺮﻩ ﻣﻦ
ﺣﻴﺚ ﺃﻧﻪ ﻳﻜﺘﺐ ﻟﻪ ﺑﻜﻞ ﺧﻄﻮﺓ ﺃﺟﺮ ﻛﺎﳊﺎﺝ ،ﻭﺇﻥ ﺗﻐﺎﻳﺮ ﺍﻷﺟﺮﺍﻥ ﻛﺜﺮﺓ ﻭﻗﻠﺔ ﺃﻭ ﻛﻤﻴﺔ ﻭﻛﻴﻔﻴﺔ .ﻭﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﻣﻦ ﺧﺮﺝ
ﻣﻦ ﺑﻴﺘﻪ ﺃﻱ :ﻗﺎﺻﺪﺍﹰ ﺇﱃ ﺍﳌﺴﺠﺪ ﻷﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ .ﻭﺇﳕﺎ ﻗﺪﺭﻧﺎ ﺍﻟﻘﺼﺪ ﻟﻴﻄﺎﺑﻖ ﺍﳊﺞ ﻷﻧﻪ ﺍﻟﻘﺼﺪ ﺍﳋﺎﺹ ،ﻓﱰﻝ ﺍﻟﻨﻴـﺔ ﻣـﻊ
)(٥
ﺍﻟﺘﻄﻬﲑ ﻣﱰﻟﺔ ﺍﻹﺣﺮﺍﻡ
)ﻭﻣﻦ ﺧﺮﺝ ﺇﹺﻟﹶﻰ ﺗﺴﺒﹺﻴﺢﹺ ﺍﻟﻀﺤﻰ( ،ﺃﹶﻱ :ﺻﻠﹶﺎﺓ ﺍﻟﻀﺤﻰ ،ﻭﻛﹸﻞﱡ ﺻﻠﹶﺎﺓ ﺗﻄﹶﻮﻉﹴ ﺗﺴﺒﹺﻴﺤﺔﹲ ﻭﺳﺒﺤﺔﹲ ﻗﹶـﺎﻝﹶ ﺍﻟﻄﱢﻴﺒﹺـﻲ:
ﺍﻟﹾﻤﻜﹾﺘﻮﺑﺔﹸ ﻭﺍﻟﻨﺎﻓﻠﹶﺔﹸ ﻭﺇﹺﻥ ﺍﺗﻔﹶﻘﹶﺘﺎ ﻓﻲ ﺃﹶﻥﱠ ﻛﹸﻞﱠ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻤﺎ ﻳﺴﺒﺢ ﻓﻴﻬﺎ ،ﺇﹺﻟﱠﺎ ﺃﹶﻥﱠ ﺍﻟﻨﺎﻓﻠﹶﺔﹶ ﺟﺎﺀَﺕ ﺑﹺﻬﺬﹶﺍ ﺍﻟﺎﺳﻢﹺ ﺃﹶﺧﺺ ﻣﻦ ﺟﹺﻬﺔ ﹶﺃﻥﱠ
ﺍﻟﺘﺴﺒﹺﻴﺤﺎﺕ ﻓﻲ ﺍﻟﹾﻔﹶﺮﺍﺋﺾﹺ ﻭﺍﻟﻨﻮﺍﻓﻞﹺ ﺳﻨﺔﹲ ،ﻓﹶﻜﹶﺄﹶﻧﻪ ﻗﻴﻞﹶ ﻟﻠﻨﺎﻓﻠﹶﺔ ﺗﺴﺒﹺﻴﺤﺔﹲ ﻋﻠﹶﻰ ﺃﹶﻧﻬﺎ ﺷﺒﹺﻴﻬﺔﹲ ﺑﹺﺎﻟﹾﺄﹶﺫﹾﻛﹶﺎﺭﹺ ﻓﻲ ﻛﹶﻮﻧﹺﻬﺎ ﻏﹶﻴـﺮ ﻭﺍﺟﹺﺒـﺔ،
ﻭﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺣﺠﺮﹴ :ﻭﻣﻦ ﻫﺬﹶﺍ ﺃﹶﺧﺬﹶ ﺃﹶﺋﻤﺘﻨﺎ ﻗﹶﻮﻟﹶﻬﻢ :ﺍﻟﺴﻨﺔﹸ ﻓﻲ ﺍﻟﻀﺤﻰ ﻓﻌﻠﹸﻬﺎ ﻓﻲ ﺍﻟﹾﻤﺴﺠﹺﺪ ،ﻭﻳﻜﹸﻮﻥﹸ ﻣﻦ ﺟﻤﻠﹶﺔ ﺍﻟﹾﻤﺴﺘﺜﹾﻨﻴﺎﺕ ﻣﻦ
ﺧﺒﺮﹺ» :ﺃﹶﻓﹾﻀﻞﹸ ﺻﻠﹶﺎﺓ ﺍﻟﹾﻤﺮﺀِ ﻓﻲ ﺑﻴﺘﻪ ﺇﹺﻟﱠﺎ ﺍﻟﹾﻤﻜﹾﺘﻮﺑﺔﹶ« ﺍﻫـ.
)) (١ﺃﻛﻔﻚ( ﺃﻱ ﻣﻬﻤﺎﺗﻚ) .ﺁﺧﺮﻩ( ﺃﻱ ﺇﱃ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ .ﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﺃﻱ ﺃﻛﻔﻚ ﺷﻐﻠﻚ ﻭﺣﻮﺍﺋﺠﻚ ﻭﺍﺭﻓﻊ ﻋﻨﻚ ﻣﺎ ﺗﻜﺮﻫﻪ ﺑﻌﺪ ﺻﻼﺗﻚ
ﺇﱃ ﺁﺧﺮ ﺍﻟﻨﻬﺎﺭ .ﻭﺍﳌﻌﲎ ﻓﺮﻍ ﺑﺎﻟﻚ ﺑﻌﺒﺎﺩﰐ ﰲ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭ ﺃﻓﺮﻍ ﺑﺎﻟﻚ ﰲ ﺁﺧﺮﻩ ﺑﻘﻀﺎﺀ ﺣﻮﺍﺋﺠﻚ) .ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ
)((٣٥٢ /٤
)(٢ﺭﻭﺍﻩ ﺃﲪﺪ ) ، (١٧٤٢٨ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ). (٦٧١
) )(٣ﺻﻠﹶﺎﺓ ﻓﻲ ﺇﹺﺛﹾﺮ ﺻﻠﹶﺎﺓ ( :ﺃﹶﻱ ﺻﻠﹶﺎﺓ ﺗﺘﺒﻊ ﺻﻠﹶﺎﺓ ﻭﺗﺘﺼﻞ ﺑﹺﻬﺎ ﻓﹶﺮﺿﺎ ﺃﹶﻭ ﺳﻨﺔ ﺃﹶﻭ ﻧﻔﹾﻠﹰﺎ
) ﻟﹶﺎ ﻟﹶﻐﻮ ﺑﻴﻨﻬﻤﺎ ( :ﺃﹶﻱ ﻟﹶﻴﺲ ﺑﻴﻨﻬﻤﺎ ﻛﹶﻠﹶﺎﻡ ﺑﺎﻃﻞ ﻭﻟﹶﺎ ﻟﹶﻐﻂ ﻭﺍﻟﻠﱠﻐﻮ ﺍﺧﺘﻠﹶﺎﻁ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ
) ﻛﺘﺎﺏ ﻓﻲ ﻋﻠﱢﻴﲔ : ( ﺃﹶﻱ ﻣﻜﹾﺘﻮﺏ ﻭﻣﻘﹾﺒﻮﻝ ﺗﺼﻌﺪ ﺑﹺﻪ ﺍﻟﹾﻤﻠﹶﺎﺋﻜﹶﺔ ﺍﻟﹾﻤﻘﹶﺮﺑﻮﻥﹶ ﺇﹺﻟﹶﻰ ﻋﻠﻴﲔ ﻟﻜﹶﺮﺍﻣﺔ ﺍﻟﹾﻤﺆﻣﻦ ﻭﻋﻤﻠﻪ ﺍﻟﺼﺎﻟﺢ ،ﻭﻋﻠﻴﻮﻥ ﺍﺳﻢ ﻟﺪﻳﻮﺍﻥ
ﺍﳌﻼﺋﻜﺔ ﺍﳊﻔﻈﺔ ﻳﺮﻓﻊ ﺇﻟﻴﻪ ﺃﻋﻤﺎﻝ ﺍﻟﺼﻠﺤﺎﺀ ﻭﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﻣﻌﻨﺎﻩ ﻣﺪﺍﻭﻣﺔ ﺍﻟﺼﻼﺓ ﻣﻦ ﻏﲑ ﺷﻮﺏ ﲟﺎ ﻳﻨﺎﻓﻴﻬﺎ ﻻ ﻣﺰﻳﺪ ﻋﻠﻴﻬﺎ ﻭﻻ ﻋﻤـﻞ ﺃﻋﻠـﻰ
ﻣﻨﻬﺎ ﻓﻜﲎ ﺑﺬﻟﻚ ﻋﻨﻪ)ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ ) (٢٣٨ / ٣ﻭﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ،ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ((٥١٠٣)(١٩٩ / ٩ )،
)(٤ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ )(٦٢٢٨-٢٠٩١
)) (٥ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((٤٤١ /٢
١٨
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻭﻓﻴﻪ ﺃﹶﻧﻪ ﻋﻠﹶﻰ ﻓﹶﺮﺽﹺ ﺻﺤﺔ ﺣﺪﻳﺚ ﺍﻟﹾﻤﺪﻥ ﻳﺪﻝﱡ ﻋﻠﹶﻰ ﺟﻮﺍﺯﹺﻩ ﻟﹶﺎ ﻋﻠﹶﻰ ﺃﹶﻓﹾﻀﻠﻴﺘﻪ ،ﺃﹶﻭ ﻳﺤﻤﻞﹸ ﻋﻠﹶﻰ ﻣﻦ ﻳﻜﹸـﻮﻥﹸ ﻟﹶـ ﻪ
ﻣﺴﻜﹶﻦ ،ﺃﹶﻭ ﻓﻲ ﻣﺴﻜﹶﻨﹺﻪ ﺷﺎﻏﻞﹲ ﻭﻧﺤﻮﻩ ﻋﻠﹶﻰ ﺃﹶﻧﻪ ﻟﹶﻴﺲ ﻟﻠﹾﻤﺴﺠﹺﺪ ﺫﻛﹾﺮ ﻓﻲ ﺍﻟﹾﺤﺪﻳﺚ ﺃﹶﺻﻠﹰﺎ ،ﻓﹶﺎﻟﹾﻤﻌﻨﻰ ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘـﻪ ﺃﹶﻭ
ﺳﻮﻗﻪ ﺃﹶﻭ ﺷﻐﻠﻪ ﻣﺘﻮﺟﻬﺎ ﺇﹺﻟﹶﻰ ﺻﻠﹶﺎﺓ ﺍﻟﻀﺤﻰ ﺗﺎﺭﹺﻛﹰﺎ ﺃﹶﺷﻐﺎﻝﹶ ﺍﻟﺪﻧﻴﺎ )ﻟﹶﺎ ﻳﻨﺼﺒﻪ : (ﺑﹺﻀﻢ ﺍﻟﹾﻴﺎﺀِ ﻣﻦ ﺍﻟﹾﺈﹺﻧﺼﺎﺏﹺ ،ﻭﻫـﻮ ﺍﻟﹾﺈﹺﺗﻌـﺎﺏ
ﻣﺄﹾﺧﻮﺫﹲ ﻣﻦ ﻧﺼﺐ ﺑﹺﺎﻟﹾﻜﹶﺴﺮﹺ ﺇﹺﺫﹶﺍ ﺗﻌﺐ ،ﻭﺃﹶﻧﺼﺒﻪ ﻏﹶﻴﺮﻩ ﺃﹶﻱ ﺃﹶﺗﻌﺒﻪ ،ﻭﻳﺮﻭﻯ ﺑﹺﻔﹶﺘﺢﹺ ﺍﻟﹾﻴﺎﺀِ ﻣﻦ ﻧﺼﺒﻪ ،ﺃﹶﻱ :ﺃﹶﻗﹶﺎﻣﻪ ﻗﹶﺎﻟﹶﻪ ﺯﻳﻦ ﺍﻟﹾﻌﺮﺏﹺ،
ﻭﻗﹶﺎﻝﹶ ﺍﻟﺘﻮﺭﹺﺑﹺﺸﺘﻲ :ﻫﻮ ﺑﹺﻀﻢ ﺍﻟﹾﻴﺎﺀِ ،ﻭﺍﻟﹾﻔﹶﺘﺢ ﺍﺣﺘﻤﺎﻝﹲ ﻟﹸﻐﻮﹺﻱ ﻟﹶﺎ ﺃﹸﺣﻘﱢﻘﹸﻪ ﺭﹺﻭﺍﻳﺔﹰ )ﺇﹺﻟﱠﺎ ﺇﹺﻳﺎﻩ ، (ﺃﹶﻱ :ﻟﹶﺎ ﻳﺘﻌﺒﻪ ﺍﻟﹾﺨﺮﻭﺝ ﺇﹺﻟﱠﺎ ﺗـﺴﺒﹺﻴﺢ
)(١
ﺍﻟﻀﺤﻰ
* ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﻀﺤﻰ ﺃﹶﺭﺑﻌﺎ ،ﻭﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﺃﹶﺭﺑﻊ ﺭﻛﻌﺎﺕ ..ﺑﲏ ﻟﹶﻪ ﺑﹺﻬﺎ ﺑﻴﺖ ﰲ ﺍﳉﹶﻨﺎﺕ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻣﻮﺳﻰ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠ ﻢ »:ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﻀﺤﻰ ﺃﹶﺭﺑﻌﺎ ،ﻭﻗﹶﺒﻞﹶ ﺍﻷُﻭﻟﹶﻰ ﺃﹶﺭﺑﻌـﺎ
)(٣) (٢
ﺑﲏ ﻟﹶﻪ ﹺﺑﻬﺎ ﺑﻴﺖ ﻓﻲ ﺍﻟﹾﺠﻨﺔ«
* ﻣﻦ ﺻﻠﱠﻰ ﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﺃﹶﺭﺑﻌﺎﹰ ﻭﺑﻌﺪﻫﺎ ﺃﹶﺭﺑﻊ ﺭﻛﹾﻌﺎﺕ ..ﻧﺠﺎﻩ ﺍﷲُ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻭﺍﳊﹶﺴﺮﺍﺕ:
ﻋﻦ ﺃﹸﻡ ﺣﺒﹺﻴﺒﺔﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ ﺯﻭﺝﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻟﹶﺖ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
)(٤
ﻭﺳﻠﻢ » :-ﻣﻦ ﺣﺎﻓﹶﻆﹶ ﻋﻠﹶﻰ ﺃﹶﺭﺑﻊﹺ ﺭﻛﻌﺎﺕ ﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﻭﺃﹶﺭﺑﻊ ﺑﻌﺪﻫﺎ ،ﺣﺮﻡ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺭﹺ«.
)ﻣﻦ ﺣﺎﻓﻆ( ﺃﻱ ﺩﺍﻭﻡ ﻭﻭﺍﻇﺐ) .ﻋﻠﻰ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﻗﺒﻞ ﺍﻟﻈﻬﺮ( ﻓﻴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻥ ﺍﻟﺴﻨﺔ ﻗﺒﻞ ﺍﻟﻈﻬـﺮ ﺃﺭﺑـﻊ
ﺭﻛﻌﺎﺕ ﻭﻗﺪ ﺗﻘﺪﻡ ﺍﻟﻜﻼﻡ ﻋﻠﻴﻪ) .ﻭﺃﺭﺑﻊ ﺑﻌﺪﻫﺎ( ﻗﺎﻝ ﺍﻟﻘﺎﺭﻱ :ﺭﻛﻌﺘﺎﻥ ﻣﻨﻬﺎ ﻣﺆﻛﺪﺓ ﻭﺭﻛﻌﺘـﺎﻥ ﻣـﺴﺘﺤﺒﺔ ،ﻓـﺎﻷﻭﱃ
ﺑﺘﺴﻠﻴﻤﺘﲔ ﲞﻼﻑ ﺍﻷﻭﱃ) .ﺣﺮﻣﻪ ﺍﷲ ﻋﻠﻰ ﺍﻟﻨﺎﺭ( ﻭﰲ ﺭﻭﺍﻳﺔ :ﱂ ﲤﺴﻪ ﺍﻟﻨﺎﺭ .ﻭﰲ ﺃﺧﺮﻯ :ﺣﺮﻡ ﺍﷲ ﳊﻤﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺭ .ﻗﺎﻝ
ﺍﻟﺸﻮﻛﺎﱐ :ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﰲ ﻣﻌﲎ ﺫﻟﻚ ﻫﻞ ﺍﳌﺮﺍﺩ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺃﺻﻼﹰ ،ﺃﻭ ﺃﻧﻪ ﻭﺇﻥ ﻗﺪﺭ ﻋﻠﻴﻪ ﺩﺧﻮﳍﺎ ﻻ ﺗﺄﻛﻠﻪ ،ﺃﻭ ﺃﻧﻪ
ﳛﺮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﺃﻥ ﺗﺴﺘﻮﻋﺐ ﺃﺟﺰﺍﺀﻩ ﻭﺇﻥ ﻣﺴﺖ ﺑﻌﻀﻪ ،ﻛﻤﺎ ﰲ ﻃﺮﻕ ﺍﳊﺪﻳﺚ ﻋﻨﺪ ﺍﻟﻨﺴﺎﺋﻲ ﺑﻠﻔﻆ :ﻓﺘﻤﺲ ﻭﺟﻬﻪ ﺍﻟﻨـﺎﺭ
ﺃﺑﺪﺍﹰ ،ﻭﻫﻮ ﻣﻮﺍﻓﻖ ﻟﻘﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ :ﻭﺣﺮﻡ ﻋﻠﻰ ﺍﻟﻨﺎﺭ ﺃﻥ ﺗﺄﻛﻞ ﻣﻮﺍﺿﻊ ﺍﻟﺴﺠﻮﺩ ﻓﻴﻜﻮﻥ ﻗﺪ ﺃﻃﻠﻖ ﺍﻟﻜﻞ ﻭﺃﺭﻳﺪ
ﺍﻟﺒﻌﺾ ﳎﺎﺯﺍﹰ ،ﻭﺍﳊﻤﻞ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔ ﺃﻭﱃ ،ﻭﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﳛﺮﻡ ﲨﻴﻌﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺭ .ﻭﻓﻀﻞ ﺍﷲ ﺃﻭﺳﻊ ،ﻭﺭﲪﺘﻪ ﺃﻋﻢ -ﺍﻧﺘﻬﻰ.
ﻭﻗﺎﻝ ﺍﻟﺴﻨﺪﻱ :ﻇﺎﻫﺮﻩ ﺃﻧﻪ ﻻ ﻳﺪﺧﻞ ﺍﻟﻨﺎﺭ ﺃﺻﻼﹰ ،ﻭﻗﻴﻞ :ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺄﺑﻴﺪ ،ﻭﲪﻠﻪ ﻋﻠﻰ ﺫﻟﻚ ﺑﻌﻴﺪ ،ﻭﻳﻜﻔـﻲ ﰲ ﺫﻟـﻚ
ﺍﻹﳝﺎﻥ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻠﻌﻞ ﻣﻦ ﺩﺍﻭﻡ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻔﻌﻞ ﻳﻮﻓﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﺨﲑﺍﺕ ،ﻭﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﻛﻠﻬﺎ -ﺍﻧﺘﻬﻰ).(٥
)) (١ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((٦١٢ /٢
))(٢ﻣﻦ ﺻﻠﻰ ﺍﻟﻀﺤﻰ ﺃﺭﺑﻌﺎ ﻭﻗﺒﻞ ﺍﻷﻭﱃ ﺃﺭﺑﻌﺎ ﺑﲎ ﻟﻪ ﺑﻴﺖ ﰲ ﺍﳉﻨﺔ( ﻭﰲ ﺭﻭﺍﻳﺔ ﺑﲏ ﺍﷲ ﻟﻪ ﺑﻴﺘﺎ ﰲ ﺍﳉﻨﺔ ﻭﺍﻟﻈﺎﻫﺮ ﺃﻥ ﺍﳌﺮﺍﺩ ﺑﻘﻮﻟﻪ ﻭﻗﺒﻞ ﺍﻷﻭﱃ
ﺍﻟﻈﻬﺮ ﻓﺈﺎ ﺃﻭﻝ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻔﺮﻭﺿﺔ ﰲ ﻟﻴﻠﺔ ﺍﻹﺳﺮﺍﺀ ﻭﻫﻲ ﺃﻭﻝ ﺍﻟﻔﺮﺍﺋﺾ ﺍﳌﻔﻌﻮﻟﺔ ﰲ ﺍﻟﻀﺤﻰ ﻭﺍﻟﻀﺤﻰ ﻛﻤﺎ ﻳﺮﺍﺩ ﺑﻪ ﺻﺪﺭ ﺍﻟﻨﻬﺎﺭ ﻳﺮﺍﺩ ﺑـﻪ
ﺍﻟﻨﻬﺎﺭ ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ * )ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺑﺄﺳﻨﺎ ﺿﺤﻰ( ] ﺍﻷﻋﺮﺍﻑ [ ٩٨ :ﰲ ﻣﻘﺎﺑﻠﺔ ﻗﻮﻟﻪ * )ﺑﻴﺎﺗﺎ( ] ﺍﻻﻋـﺮﺍﻑ ٤ :ﻭ ، ٩٧ﻳـﻮﻧﺲ :
[ ٥٠ﻭﻓﻴﻪ ﻧﺪﺏ ﺻﻼﺓ ﺍﻟﻀﺤﻰ ﻭﻫﻮ ﺍﳌﺬﻫﺐ ﺍﳌﻨﺼﻮﺭ
)(٣ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ) ، (٤٧٥٣ﻭﺣﺴﻨﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ) ، (٦٣٤٠ﺍﻟﺼﺤﻴﺤﺔ ). (٢٣٤٩
)(٤ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ) (١٢٦٩ﺑﺎﺏ ﺍﻷﺭﺑﻊ ﻗﺒﻞ ﺍﻟﻈﻬﺮ ﻭﺑﻌﺪﻫﺎ ،ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ )(٦١٩٥
)) (٥ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((١٤٤ /٤
١٩
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻭﻋﻦ ﺃﹸﻡ ﺣﺒﹺﻴﺒﺔﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ ﻗﹶﺎﻟﹶﺖ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﺻﻠﱠﻰ ﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﺃﹶﺭﺑﻌﺎﹰ
)(١
ﻭﺑﻌﺪﻫﺎ ﺃﹶﺭﺑﻌﺎﹰ ﺣﺮﻣﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﺍﻟﻨﺎﺭﹺ«.
* ﻭﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﺃﹶﺭﺑﻊ ﺭﻛﹾﻌﺎﺕ ..ﺗﻔﹾﺘﺢ ﻟﹶﻬﻦ ﺃﹶﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﺃﹶﻳﻮﺏ ﺍﻟﹾﺄﹶﻧﺼﺎﺭﹺﻱ - ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ " :-ﺃﹶﺭﺑـﻊ
)(٢
ﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﻟﹶﻴﺲ ﻓﻴﻬﹺﻦ ﺗﺴﻠﻴﻢ ، ﺗﻔﹾﺘﺢ ﻟﹶﻬﻦ ﺃﹶﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀِ "
)" ﺃﹶﺭﺑﻊ ، (" ﺃﹶﻱ :ﺭﻛﹶﻌﺎﺕ ") ﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﻟﹶﻴﺲ ﻓﻴﻬﹺﻦ ﺗﺴﻠﻴﻢ : (" ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺍﻟﹾﻤﻠﹶﻚ ،ﺃﹶﻱ ﺗﺼﻠﱠﻰ ﺑﹺﺘﺴﻠﻴﻤﺔ ﻭﺍﺣﺪﺓ.
ﺍﻫـ .ﺃﹶﻱﹺ :ﺍﻟﹾﺄﹶﻓﹾﻀﻞﹸ ﻓﻴﻬﺎ ﺫﹶﻟﻚ ") ﺗﻔﹾﺘﺢ : (" ﺑﹺﺎﻟﺘﺄﹾﻧﹺﻴﺚ ﻭﻳﺠﻮﺯ ﺍﻟﺘﺬﹾﻛﲑ ،ﻭﺑﹺﺎﻟﺘﺨﻔﻴﻒ ﻭﻳﺠﻮﺯ ﺍﻟﺘﺸﺪﻳﺪ ") ﻟﹶﻬـﻦ، ("
)(٣
ﺃﹶﻱ :ﻟﺄﹶﺟﻞﹺ ﻃﹸﻠﹸﻮﻋﻬﹺﻦ ﺑﻌﺪ ﻗﹶﺒﻮﻟﻬﹺﻦ ") ﺃﹶﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀِ "( ،ﺃﹶﻱ :ﻳﺮﻓﹶﻊ ﺑﹺﻬﺎ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺤﻀﺮﺓ ،ﻭﻫﻮ ﻛﻨﺎﻳﺔﹲ ﻋﻦﹺ ﺍﻟﹾﻘﹶﺒﻮﻝﹺ.
* ﺃﹶﺭﺑﻊ ﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﻳﻌﺪﻟﹾﻦ ﺑﹺﺼﻠﹶﺎﺓ ﺍﻷﺳﺤﺎﺭ ..ﻭﺗﻠﻚ ﺑﺸﺮﻯ ﺍﻟﻨﺒﹺﻲ ﺍﳌﺨﺘﺎﺭ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﺻﺎﻟﺢﹴ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺃﺭﺑﻊ ﺭﻛﹶﻌﺎﺕ ﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﻳﻌﺪﻟﻦ ﺑﹺﺼﻼﹶﺓ
)(٥) (٤
ﺍﻟﺴﺤﺮﹺ «
* ﻭﻗﹶﺒﻞﹶ ﺍﻟﻌﺼﺮﹺ ﺃﹶﺭﺑﻊ ﺭﻛﹾﻌﺎﺕ ..ﺳﺒﺐ ﻟﺘﻨﺰﻝﹺ ﺍﻟﺮﺣﻤﺎﺕ:
ﻓﻤﻦ ﺻﻠﻰ ﻗﺒﻞ ﺍﻟﻌﺼﺮ ﺃﺭﺑﻌﺎﹰ ﺭﲪﻪ ﺍﷲ:
ﻓﻌﻦﹺ ﺍﺑﻦﹺ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺭﺣﻢ ﺍﷲُ ﺍﻣﺮﺃﹰ ﺻﻠﱠﻰ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻌﺼﺮﹺ
)(٧) (٦
ﺃﹶﺭﺑﻌﺎﹰ «
) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ،(٤٢٧ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )(٦٣٦٤
)(٢ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) (١٢٧٠ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﹾﺠﺎﻣﻊ ،٨٨٥ :ﻭﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐﹺ٥٨٥ :
)) (٣ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((٨٩٣ /٣
) (٤ﻭﺇﺫﺍ ﺻﺢ ﺍﳊﺪﻳﺚ ﻓﻴﺠﻮﺯ ﺃﻥ ﺗﺴﺮﺩ ﻭﻋﺪﻡ ﺍﻟﺴﺮﺩ ﺃﻭﱃ.
ﻛﻤﺎ ﺃﻥ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻣﺜﲎ ﻣﺜﲎ ﻭﳚﻮﺯ ﺍﳉﻤﻊ ﻷﺭﺑﻊ ﻋﻠﻰ ﺣﺪﺓ ،ﻭﺃﺭﺑﻊ ﻋﻠﻰ ﺣﺪﺓ ،ﻭﺛﻼﺙ ﻋﻠﻰ ﺣﺪﺓ ،ﻛﻤﺎ ﺟﺎﺀ ﺫﻟﻚ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻴﺠﻮﺯ ﺍﻟﻮﺻﻞ ﻭﺍﻟﻔﺼﻞ ،ﻭﻟﻜﻦ ﺍﻟﻔﺼﻞ ﺃﻭﱃ ﻣﻦ ﺍﻟﻮﺻﻞ.
ﻭﺇﺫﺍ ﻗﻠﻨﺎ ﺑﺎﻟﻮﺻﻞ ﻓﻬﻞ ﻳﺘﺸﻬﺪ ﺗﺸﻬﺪﺍﹰ ﺃﻭﺳﻂ؟ ﺍﳉﻮﺍﺏ :ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﺃﻧﻪ ﻻ ﻳﺘﺸﻬﺪ ،ﺣﱴ ﻻ ﺗﺼﲑ ﻛﺄﺎ ﻇﻬﺮ؛ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻓﻌﻞ ﻫﺬﺍ
ﻓﻜﺄﻧﻪ ﺻﻠﻰ ﺍﻟﻈﻬﺮ) .ﺷﺮﺡ ﺳﻨﻦ ﺃﰊ ﺩﺍﻭﺩ ﻟﻠﻌﺒﺎﺩ – ﺩﺭﺱ ﺭﻗﻢ )((١٥٦
)(٥ﻣﺼﻨﻒ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ) ،(٥٩٤٠ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱏ ﰱ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ) ،(٨٨٢ﺍﻟﺼﺤﻴﺤﺔ ).(١٤٣١
) " (٦ﺭﺣﻢ ﺍﻟﻠﱠﻪ ﺍﻣﺮﺀًﺍ " ،ﺃﹶﻱ :ﺷﺨﺼﺎ ،ﻭﺍﻟﹾﺠﻤﻠﹶﺔﹸ ﺩﻋﺎﺀٌ ﺃﹶﻭ ﺇﹺﺧﺒﺎﺭ ﻗﹶﺎﻟﹶﻪ ﺍﺑﻦ ﺍﻟﹾﻤﻠﹶﻚ ،ﻭﺍﻟﹾﺄﹶﻇﹾﻬﺮ ﺍﻟﺜﱠﺎﻧﹺﻲ ،ﻣﻊ ﺃﹶﻥﱠ ﺩﻋﻮﺗﻪ ﻣﺴﺘﺠﺎﺑﺔﹲ ﻟﹶـﺎ ﺗﺘﺨﻠﱠـﻒ،
ﻓﹶﺪﻋﺎﺅﻩ ﻓﻲ ﻣﻌﻨﻰ ﺍﻟﹾﺈﹺﺧﺒﺎﺭﹺ ﻣﺘﻀﻤﻦ ﻟﻠﹾﺒﹺﺸﺎﺭﺓ ") ﺻﻠﱠﻰ ﻗﹶﺒﻞﹶ ﺍﻟﹾﻌﺼﺮﹺ ﺃﹶﺭﺑﻌﺎ "( :ﻭﺍﻟﹾﻤﺮﺍﺩ ﺳﻨﺔﹸ ﺍﻟﹾﻌﺼﺮﹺ ﻗﹶﺎﻟﹶﻪ ﺍﺑﻦ ﺍﻟﹾﻤﻠﹶﻚ ،ﻭﻫﻰ ﻣﻦ ﺍﻟﹾﻤـﺴﺘﺤﺒﺎﺕ
)ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((٨٩٤ /٣
)(٧ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) (١٢٧١ﺑﺎﺏ ﺍﻟﺼﻼﺓ ﻗﺒﻞ ﺍﻟﻌﺼﺮ ،ﻭﺃﲪﺪ ) ،(٥٩٨٠ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﳌﺸﻜﺎﺓ )(١١٧٠
٢٠
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﻗﻴﺎﻡ ﺍﻟﻠﱠﻴﺎﻝﹺ ﻣﻦ ﺧﺼﺎﻝﹺ ﺍﻟﹾﻤﺘﻘﲔ ﻭﺍﶈﹾﺴِﻨﹺﲔ ﺍﻟﺬﻳﻦ ﻛﹶﺎﻧﻮﺍ ﻗﹶﻠﻴﻠﹰﺎ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻣﺎ ﻳﻬﺠﻌﻮﻥﹶ ...ﻭﺑﹺﺎﻟﹾﺄﹶﺳﺤﺎﺭﹺ ﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥﹶ :
ﻗﺎﻝ ﺗﻌﺎﱃ":ﺇﹺﻥﱠ ﺍﻟﹾﻤﺘﻘﲔ ﻓﻲ ﺟﻨﺎﺕ ﻭﻋﻴﻮﻥ (١٥) ﺁَﺧﺬﻳﻦ ﻣﺎ َﺁﺗﺎﻫﻢ ﺭﺑﻬﻢ ﺇﹺﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻗﹶﺒﻞﹶ ﺫﹶﻟﻚ ﻣﺤﺴِﻨﹺﲔ(١٦)
)(١
ﻛﹶﺎﻧﻮﺍ ﻗﹶﻠﻴﻠﹰﺎ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻣﺎ ﻳﻬﺠﻌﻮﻥﹶ ) (١٧ﻭﺑﹺﺎﻟﹾﺄﹶﺳﺤﺎﺭﹺ ﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥﹶ )" (١٨
ﻳﻘﻮﻝ ﺗﻌﺎﱃ ﰲ ﺫﻛﺮ ﺛﻮﺍﺏ ﺍﳌﺘﻘﲔ ﻭﺃﻋﻤﺎﳍﻢ ،ﺍﻟﱵ ﺃﻭﺻﻠﺘﻬﻢ ﺇﱃ ﺫﻟﻚ ﺍﳉﺰﺍﺀ} :ﺇﹺﻥﱠ ﺍﻟﹾﻤﺘﻘﲔ {ﺃﻱ :ﺍﻟﺬﻳﻦ ﻛﺎﻧﺖ
ﺍﻟﺘﻘﻮﻯ ﺷﻌﺎﺭﻫﻢ ،ﻭﻃﺎﻋﺔ ﺍﷲ ﺩﺛﺎﺭﻫﻢ} ،ﻓﻲ ﺟﻨﺎﺕ {ﻣﺸﺘﻤﻼﺕ ﻋﻠﻰ ﲨﻴﻊ ﺃﺻﻨﺎﻑ ﺍﻷﺷﺠﺎﺭ ،ﻭﺍﻟﻔﻮﺍﻛﻪ ،ﺍﻟﱵ ﻳﻮﺟﺪ ﳍﺎ
ﻧﻈﲑ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺍﻟﱵ ﻻ ﻳﻮﺟﺪ ﳍﺎ ﻧﻈﲑ ،ﳑﺎ ﱂ ﺗﻨﻈﺮ ﺍﻟﻌﻴﻮﻥ ﺇﱃ ﻣﺜﻠﻪ ،ﻭﱂ ﺗﺴﻤﻊ ﺍﻵﺫﺍﻥ ،ﻭﱂ ﳜﻄﺮ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﻟﻌﺒـﺎﺩ
ﻭﻋﻴﻮﻥ ﺳﺎﺭﺣﺔ ،ﺗﺸﺮﺏ ﻣﻨﻬﺎ ﺗﻠﻚ ﺍﻟﺒﺴﺎﺗﲔ ،ﻭﻳﺸﺮﺏ ﺎ ﻋﺒﺎﺩ ﺍﷲ ،ﻳﻔﺠﺮﻭﺎ ﺗﻔﺠﲑﺍ.
}ﺁﺧﺬﻳﻦ ﻣﺎ ﺁﺗﺎﻫﻢ ﺭﺑﻬﻢ {ﳛﺘﻤﻞ ﺃﻥ ﺍﳌﻌﲎ ﺃﻥ ﺃﻫﻞ ﺍﳉﻨﺔ ﻗﺪ ﺃﻋﻄﺎﻫﻢ ﻣﻮﻻﻫﻢ ﲨﻴﻊ ﻣﻨﺎﻫﻢ ،ﻣﻦ ﲨﻴﻊ ﺃﺻـﻨﺎﻑ
ﺍﻟﻨﻌﻴﻢ ،ﻓﺄﺧﺬﻭﺍ ﺫﻟﻚ ،ﺭﺍﺿﲔ ﺑﻪ ،ﻗﺪ ﻗﺮﺕ ﺑﻪ ﺃﻋﻴﻨﻬﻢ ،ﻭﻓﺮﺣﺖ ﺑﻪ ﻧﻔﻮﺳﻬﻢ ،ﻭﱂ ﻳﻄﻠﺒﻮﺍ ﻣﻨﻪ ﺑﺪﻻ ﻭﻻ ﻳﺒﻐﻮﻥ ﻋﻨﻪ ﺣﻮﻻ
ﻭﻛﻞ ﻗﺪ ﻧﺎﻟﻪ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ،ﻣﺎ ﻻ ﻳﻄﻠﺐ ﻋﻠﻴﻪ ﺍﳌﺰﻳﺪ ،ﻭﳛﺘﻤﻞ ﺃﻥ ﻫﺬﺍ ﻭﺻﻒ ﺍﳌﺘﻘﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺃﻢ ﺁﺧﺬﻭﻥ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲ،
ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ،ﺃﻱ :ﻗﺪ ﺗﻠﻘﻮﻫﺎ ﺑﺎﻟﺮﺣﺐ ،ﻭﺍﻧﺸﺮﺍﺡ ﺍﻟﺼﺪﺭ ،ﻣﻨﻘﺎﺩﻳﻦ ﳌﺎ ﺃﻣﺮ ﺍﷲ ﺑﻪ ،ﺑﺎﻻﻣﺘﺜﺎﻝ ﻋﻠﻰ ﺃﻛﻤﻞ ﺍﻟﻮﺟﻮﻩ،
ﻭﳌﺎ ﻰ ﻋﻨﻪ ،ﺑﺎﻻﻧﺰﺟﺎﺭ ﻋﻨﻪ ﷲ ،ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ ،ﻓﺈﻥ ﺍﻟﺬﻱ ﺃﻋﻄﺎﻫﻢ ﺍﷲ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ،ﻫﻮ ﺃﻓﻀﻞ ﺍﻟﻌﻄﺎﻳﺎ ،ﺍﻟﱵ
ﺣﻘﻬﺎ ،ﺃﻥ ﺗﺘﻠﻘﻰ ﺑﺎﻟﺸﻜﺮ ﷲ ﻋﻠﻴﻬﺎ ،ﻭﺍﻻﻧﻘﻴﺎﺩ.
ﻭﺍﳌﻌﲎ ﺍﻷﻭﻝ ،ﺃﻟﺼﻖ ﺑﺴﻴﺎﻕ ﺍﻟﻜﻼﻡ ،ﻷﻧﻪ ﺫﻛﺮ ﻭﺻﻔﻬﻢ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺃﻋﻤﺎﳍﻢ ﺑﻘﻮﻟﻪ} :ﺇﹺﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻗﹶﺒﻞﹶ ﺫﹶﻟـﻚ{
ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻭﺻﻠﻮﺍ ﺑﻪ ﺇﱃ ﺍﻟﻨﻌﻴﻢ }ﻣﺤﺴِﻨﹺﲔ {ﻭﻫﺬﺍ ﺷﺎﻣﻞ ﻹﺣﺴﺎﻢ ﺑﻌﺒﺎﺩﺓ ﺭﻢ ،ﺑﺄﻥ ﻳﻌﺒﺪﻭﻩ ﻛﺄﻢ ﻳﺮﻭﻧﻪ ،ﻓـﺈﻥ ﱂ
ﻳﻜﻮﻧﻮﺍ ﻳﺮﻭﻧﻪ ،ﻓﺈﻧﻪ ﻳﺮﺍﻫﻢ ،ﻭﻟﻺﺣﺴﺎﻥ ﺇﱃ ﻋﺒﺎﺩ ﺍﷲ ﺑﺒﺬﻝ ﺍﻟﻨﻔﻊ ﻭﺍﻹﺣﺴﺎﻥ ،ﻣﻦ ﻣﺎﻝ ،ﺃﻭ ﻋﻠﻢ ،ﺃﻭ ﺟﺎﻩ ﺃﻭ ﻧـﺼﻴﺤﺔ ،ﺃﻭ
ﺃﻣﺮ ﲟﻌﺮﻭﻑ ،ﺃﻭ ﻲ ﻋﻦ ﻣﻨﻜﺮ ،ﺃﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﻭﺟﻮﻩ ﺍﻹﺣﺴﺎﻥ ﻭﻃﺮﻕ ﺍﳋﲑﺍﺕ.
ﺣﱴ ﺇﻧﻪ ﻳﺪﺧﻞ ﰲ ﺫﻟﻚ ،ﺍﻹﺣﺴﺎﻥ ﺑﺎﻟﻘﻮﻝ ،ﻭﺍﻟﻜﻼﻡ ﺍﻟﻠﲔ ،ﻭﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﳌﻤﺎﻟﻴﻚ ،ﻭﺍﻟﺒﻬﺎﺋﻢ ﺍﳌﻤﻠﻮﻛﺔ ،ﻭﻏﲑ
ﺍﳌﻤﻠﻮﻛﺔ ﻭﻣﻦ ﺃﻓﻀﻞ ﺃﻧﻮﺍﻉ ﺍﻹﺣﺴﺎﻥ ﰲ ﻋﺒﺎﺩﺓ ﺍﳋﺎﻟﻖ ،ﺻﻼﺓ ﺍﻟﻠﻴﻞ ،ﺍﻟﺪﺍﻟﺔ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ،ﻭﺗﻮﺍﻃﺆ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻠـﺴﺎﻥ،
ﻭﳍﺬﺍ ﻗﺎﻝ} :ﻛﹶﺎﻧﻮﺍ{ ﺃﻱ :ﺍﶈﺴﻨﻮﻥ }ﻗﹶﻠﻴﻼ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻣﺎ ﻳﻬﺠﻌﻮﻥﹶ{ ﺃﻱ :ﻛﺎﻥ ﻫﺠﻮﻋﻬﻢ ﺃﻱ :ﻧﻮﻣﻬﻢ ﺑﺎﻟﻠﻴﻞ ،ﻗﻠﻴﻼ ﻭﺃﻣﺎ
ﺃﻛﺜﺮ ﺍﻟﻠﻴﻞ ،ﻓﺈﻢ ﻗﺎﻧﺘﻮﻥ ﻟﺮﻢ ،ﻣﺎ ﺑﲔ ﺻﻼﺓ ،ﻭﻗﺮﺍﺀﺓ ،ﻭﺫﻛﺮ ،ﻭﺩﻋﺎﺀ ،ﻭﺗﻀﺮﻉ.
}ﻭﺑﹺﺎﻷﺳﺤﺎﺭﹺ{ ﺍﻟﱵ ﻫﻲ ﻗﺒﻴﻞ ﺍﻟﻔﺠﺮ }ﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥﹶ{ ﺍﷲ ﺗﻌﺎﱃ ،ﻓﻤﺪﻭﺍ ﺻﻼﻢ ﺇﱃ ﺍﻟﺴﺤﺮ ،ﰒ ﺟﻠـﺴﻮﺍ ﰲ
ﺧﺎﲤﺔ ﻗﻴﺎﻣﻬﻢ ﺑﺎﻟﻠﻴﻞ ،ﻳﺴﺘﻐﻔﺮﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ،ﺍﺳﺘﻐﻔﺎﺭ ﺍﳌﺬﻧﺐ ﻟﺬﻧﺒﻪ ،ﻭﻟﻼﺳﺘﻐﻔﺎﺭ ﺑﺎﻷﺳﺤﺎﺭ ،ﻓﻀﻴﻠﺔ ﻭﺧﺼﻴﺼﺔ ،ﻟﻴـﺴﺖ
)(٢
ﻟﻐﲑﻩ ،ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﻭﺻﻒ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻭﺍﻟﻄﺎﻋﺔ} :ﻭﺍﻟﹾﻤﺴﺘﻐﻔﺮﹺﻳﻦ ﺑﹺﺎﻷﺳﺤﺎﺭﹺ{
)(١ﺍﻟﺬﺍﺭﻳﺎﺕ١٨-١٥ :
) ) (٢ﺗﻔﺴﲑ ﺍﻟﺴﻌﺪﻱ = ﺗﻴﺴﲑ ﺍﻟﻜﺮﱘ ﺍﻟﺮﲪﻦ )ﺹ((٨٠٨ :
٢١
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﻏﹸﺮﻑ ﰲ ﺍﳉﻨﺎﻥ ﻋﻈﹶﺎﻡ) ..(١ﻟﻤﻦ ﻛﹶﺎﻥﹶ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﻘﻴﺎﻡ:
ﻋﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦﹺ ﻋﻤﺮﹴﻭ ،ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ" :ﺇﹺﻥﱠ ﻓﻲ ﺍﻟﹾﺠﻨﺔ ﻏﹸﺮﻓﹶﺔﹰ ﻳـﺮﻯ ﻇﹶﺎﻫﺮﻫـﺎ ﻣـﻦ
ﺑﺎﻃﻨﹺﻬﺎ ،ﻭﺑﺎﻃﻨﻬﺎ ﻣﻦ ﻇﹶﺎﻫﺮﹺﻫﺎ" ،ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﺑﻮ ﻣﻮﺳﻰ ﺍﻟﹾﺄﹶﺷﻌﺮﹺﻱ :ﻟﻤﻦ ﻫﻲ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ؟ ﻗﹶﺎﻝﹶ" :ﻟﻤﻦ ﺃﹶﻟﹶﺎﻥﹶ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ،ﻭﺃﹶﻃﹾﻌـﻢ
)(٢
ﺍﻟﻄﱠﻌﺎﻡ ،ﻭﺑﺎﺕ ﻟﻠﱠﻪ ﻗﹶﺎﺋﻤﺎ ﻭﺍﻟﻨﺎﺱ ﻧﹺﻴﺎﻡ"
)ﺍﻥ ﻓﻲ ﺍﻟﹾﺠﻨﺔ ﻏﺮﻓﺎ ﻳﺮﻯ( ﺑﹺﺎﻟﹾﺒﹺﻨﺎﺀِ ﻟﻠﹾﻤﻔﹾﻌﻮﻝ ﺃﹶﻱ ﻳﺮﻯ ﺃﻫﻞ ﺍﻟﹾﺠﻨﺔ )ﻇﹶﺎﻫﺮﻫﺎ ﻣﻦ ﺑﺎﻃﻨﻬﺎ ﻭﺑﺎﻃﻨﻬﺎ ﻣـﻦ ﻇﹶﺎﻫﺮﻫـﺎ(
ﻟﻜﹶﻮﹶﺎ ﺷﻔﺎﻓﺔ ﻟﹶﺎ ﲢﺠﺐ ﻣﺎ ﻭﺭﺍﺀَﻫﺎ ﻗﹶﺎﻟﹸﻮﺍ ﳌﻦ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻗﹶﺎﻝﹶ )ﺃﻋﺪﻫﺎ ﺍﷲ ﺗﻌﺎﻟﹶﻰ( ﺃﹶﻱ ﻫﻴﺄﻫﺎ )ﳌﻦ ﺃﻃﹾﻌﻢ ﺍﻟﻄﱠﻌﺎﻡ( ﻓﻲ ﺍﻟﺪﻧﻴﺎ
ﻟﻠﻌﻴﺎﻝ ﻭﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻻﺿﻴﺎﻑ ﻭﻧﺤﻮ ﺫﹶﻟﻚ )ﻭﺃﻻﻥ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ( ﺃﹶﻱ ﲤﻠﻖ ﻟﻠﻨﺎﺱ ﻭﺩﺍﺭﺍﻫﻢ ﻭﺍﺳﺘﻌﻄﻔﻬﻢ )ﻭﺗﺎﺑﻊ ﺍﻟﺼﻴﺎﻡ( ﺃﹶﻱ ﻭﺍﺻﻠﻪ
)(٣
ﻛﹶﻤﺎ ﻓﻲ ﺭﹺﻭﺍﻳﺔ )ﻭﺻﻠﻰ ﺑﹺﺎﻟﻠﱠﻴﻞﹺ( ﺠﺪ ﻓﻴﻪ) ﻭﺍﻟﻨﺎﺱ ﻧﻴﺎﻡ( ﻫﺬﹶﺍ ﺃﺛﹾﻨﺎﺀ ﻋﻠﻰ ﺍﻟﹾﻤﺬﹾﻛﹸﻮﺭﺍﺕ ﻭﺑﻴﺎﻥ ﻣﺰﹺﻳﺪ ﻓﹶﻀﻠﻬﺎ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﻟﹶﻰ
* ﻭﻗﻴﺎﻡ ﺍﻟﻠﱠﻴﺎﻝﹺ ..ﺳﺒﺐ ﻣﻦ ﺍﻹِﺟﺎﺭﺓ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻭﺍﻷَﻫﻮﺍﻝﹺ:
ﻋﻦ ﺳﺎﻟﻢﹴ ،ﻋﻦ ﺃﹶﺑﹺﻴﻪ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻗﹶﺎﻝﹶ :ﻛﹶﺎﻥﹶ ﺍﻟﺮﺟﻞﹸ ﻓﻲ ﺣﻴﺎﺓ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﺇﹺﺫﹶﺍ ﺭﺃﹶﻯ
ﺭﺅﻳﺎ ﻗﹶﺼﻬﺎ ﻋﻠﹶﻰ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻓﹶﺘﻤﻨﻴﺖ ﺃﹶﻥﹾ ﺃﹶﺭﻯ ﺭﺅﻳﺎ ،ﻓﹶﺄﹶﻗﹸﺼﻬﺎ ﻋﻠﹶﻰ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ - ﺻﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻭﻛﹸﻨﺖ ﻏﹸﻼﹶﻣﺎ ﺷﺎﺑﺎ ،ﻭﻛﹸﻨﺖ ﺃﹶﻧﺎﻡ ﻓﻲ ﺍﳌﹶﺴﺠﹺﺪ ﻋﻠﹶﻰ ﻋﻬﺪ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ -
ﻓﹶ ﺮﹶﺃﻳﺖ ﻓﻲ ﺍﻟﻨﻮﻡﹺ ﻛﹶﺄﹶﻥﱠ ﻣﻠﹶﻜﹶﻴﻦﹺ ﺃﹶﺧﺬﹶﺍﻧﹺﻲ ،ﻓﹶﺬﹶﻫﺒﺎ ﺑﹺﻲ ﺇﹺﻟﹶﻰ ﺍﻟﻨﺎﺭﹺ ،ﻓﹶﺈﹺﺫﹶﺍ ﻫﻲ ﻣﻄﹾﻮﹺﻳﺔﹲ ﻛﹶﻄﹶﻲ ﺍﻟﺒﹺﺌﹾﺮﹺ ﻭﺇﹺﺫﹶﺍ ﻟﹶﻬﺎ ﻗﹶﺮﻧﺎﻥ ﻭﺇﹺﺫﹶﺍ ﻓﻴﻬـﺎ
ﺃﹸﻧﺎﺱ ﻗﹶﺪ ﻋﺮﻓﹾﺘﻬﻢ ،ﻓﹶﺠﻌﻠﹾﺖ ﺃﹶﻗﹸﻮﻝﹸ :ﺃﹶﻋﻮﺫﹸ ﺑﹺﺎﻟﻠﱠﻪ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ،ﻗﹶﺎﻝﹶ :ﻓﹶﻠﹶﻘﻴﻨﺎ ﻣﻠﹶﻚ ﺁﺧﺮ ﻓﹶﻘﹶﺎﻝﹶ ﻟﻲ :ﻟﹶﻢ ﺗﺮﻉ ،ﻓﹶﻘﹶﺼﺼﺘﻬﺎ ﻋﻠﹶـﻰ
ﺣﻔﹾﺼﺔﹶ ﻓﹶﻘﹶﺼﺘﻬﺎ ﺣﻔﹾﺼﺔﹸ ﻋﻠﹶﻰ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻓﹶﻘﹶﺎﻝﹶ» :ﻧﹺﻌﻢ ﺍﻟﺮﺟﻞﹸ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ،ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﻳﺼﻠﱢﻲ ﻣﻦ
)(٥) (٤
ﺍﻟﻠﱠﻴﻞﹺ« ﻓﹶﻜﹶﺎﻥﹶ ﺑﻌﺪ ﻻﹶ ﻳﻨﺎﻡ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﺇﹺﻟﱠﺎ ﻗﹶﻠﻴﻠﹰﺎ "
) (١ﲨﻊ ﻋﻈﻴﻤﺔ ﻭﻫﻮ ﻣﺎ ﻳﺘﻀﺢ ﻣﻦ ﻭﺻﻔﻬﺎ ":ﻳﺮﻯ ﻇﹶﺎﻫﺮﻫﺎ ﻣﻦ ﺑﺎﻃﻨﹺﻬﺎ ،ﻭﺑﺎﻃﻨﻬﺎ ﻣﻦ ﻇﹶﺎﻫﺮﹺﻫﺎ"،
) (٢
ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺣﺴﻨﻪ ﺍﻷﻟﹾﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢ ﺍﻟﹾﺠﺎﻣﻊ ، ٢١٢٣ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐﹺ ﻭﺍﻟﺘﺮﻫﻴﺐ،٦١٧ :
)) (٣ﺍﻟﺘﻴﺴﲑ ﺑﺸﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )((٣٢٥ /١
)) (٤ﺭﺅﻳﺎ( ﺑﻼ ﺗﻨﻮﻳﻦﹴ ﻛﺮﺟﻌﻰ ،ﻭﻫﻲ ﻣﺨﺘﺼﺔﹲ ﺑﺎﳌﹶﻨﺎﻡ ﻛﺎﻟﺮﺍﺋﻲ ﺑﺎﻟﻘﻠﹾﺐ ،ﻭﺍﻟﺮﺅﻳﺔ ﺑﺎﻟﻌﲔ.
)ﻗﺮﻧﺎﻥ(؛ ﺃﻱ :ﺟﺎﻧﹺﺒﺎ ﺍﻟﺮﺃﹾﺱ ،ﺃﻭ ﺿﻔﲑﺗﺎﻥ ،ﻭﰲ ﺑﻌﻀﻬﺎ) :ﻗﹶﺮﻧﻴﻦ( ﻋﻠﻰ ﺣﺬﹾﻑ ﻣﻀﺎﻑ ،ﻭﺗﺮﻙ ﺍﳌﹸﻀﺎﻑ ﺇﻟﻴﻪ ﻋﻠﻰ ﺇﻋﺮﺍﺑﻪ ﻛﻘـﺮﺍﺀﺓ} :ﻭﺍﻟﻠﱠـﻪ
ﻳﺮﹺﻳﺪ ﺍﻟﹾﺂﺧﺮﺓﹶ{ ]ﺍﻷﻧﻔﺎﻝ ،[٦٧ :ﺃﻱ :ﻋﺮﺽ ﺍﻵﺧﺮﺓ ،ﺃﻭ ﺇﺫﺍ ﺍﳌﹸﻔﺎﺟﺄﹶﺓ ﺗﺘﻀﻤﻦ ﻣﻌﲎ ﺍﻟﻮﺟﺪﺍﻥ ،ﺃﻱ :ﻓﺈﺫﺍ ﻭﺟﺪﺕ ﻟﻪ ﻗﺮﻧﻴﻦ ،ﻳﻘﻮﻝ ﺍﻟﻜـﻮﻓﻴﲔ
ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺰﻧﺒﻮﺭ :ﻓﺈﺫﺍ ﻫﻮ ﺇﻳﺎﻫﺎ ،ﺃﻱ :ﻓﺈﺫﺍ ﻭﺟﺪﺗﻪ ﻫﻮ ﺇﻳﺎﻫﺎ.
)ﱂ ﺗﺮﻉ (ﺑﻀﻢ ﺍﻟﺘﺎﺀ ،ﻭﻓﺘﺢ ﺍﻟﺮﺍﺀ ،ﻭﺟﺰﻡ ﺍﳌﻬﻤﻠﹶﺔ ،ﺃﻱ :ﻻ ﺗﺨﻒ ،ﺃﻱ :ﻻ ﻳﻠﺤﻘﹸﻚ ﺧﻮﻑ.
)ﻟﻮ ﻛﺎﻥ( ﻟﻠﺘﻤﻨﻲ ﻻ ﺷﺮﻃﻴﺔﹲ.
ﻗﺎﻝ ﺍﳌﹸﻬﻠﱠﺐ :ﺇﳕﺎ ﻓﺴﺮﻫﺎ ﺑﻘﻴﺎﻡ ﺍﻟﻠﻴﻞ؛ ﻷﻧﻪ ﱂ ﻳﺮ ﺷﻴﺌﹰﺎ ﻳﻐﻔﹸﻞ ﻋﻨﻪ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ،ﻓﻴﺬﻛﱢﺮ ﺑﺎﻟﻨﺎﺭ ،ﻭﻋﻠﻢ ﻣﺒﻴﺘﻪ ﰲ ﺍﳌﺴﺠﺪ ،ﻓﻌﺒﺮ ﺫﻟﻚ ﺑﺄﻧﻪ ﻣﻨﺒـﻪ
ﻋﻠﻰ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻓﻴﻪ ،ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺃﻥ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ﻳﻨﺠﻲ ﻣﻦ ﺍﻟﻨﺎﺭ ،ﻭﻓﻴﻪ ﺗﻤﻨﻲ ﺍﳋﲑ؛ ﻷﻥ ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ ﺟﺰﺀٌ ﻣﻦ ﺳﺘﺔ ﻭﺃﺭﺑﻌﲔ ﺟـﺰﺀًﺍ ﻣـﻦ
ﺍﻟﻨﺒﻮﺓ ،ﻭﺗﻔﺴﲑﻩ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﳍﺎ ﻣﻦ ﺍﻟﻌﻠﹾﻢ .ﺍﻟﻼﻣﻊ ﺍﻟﺼﺒﻴﺢ ﺑﺸﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﺤﻴﺢ )(١٣-١٢ /٥
)(٥ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﹺﻱ) (٣٥٣٠ﻭﻣﺴﻠﻢ(٢٤٧٩)
٢٢
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺻﻠﹶﺎﺓﹸ ﺍﻟﻘﻴﺎﻡ ..ﺧﻴﺮ ﻣﻦ ﺧﻠﻔﹶﺎﺕ (١)ﻋﻈﹶﺎﻡﹴ : * ﻭ
ﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ " :-ﺃﹶﻳﺤﺐ ﺃﹶﺣﺪﻛﹸﻢ ﺇﹺﺫﹶﺍ ﺭ ﺟﻊ
ﺇﹺﻟﹶﻰ ﺃﹶﻫﻠﻪ ﺃﹶﻥﹾ ﻳﺠﹺﺪ ﻓﻴﻪ ﺛﹶﻠﹶﺎﺙﹶ ﺧﻠﻔﹶﺎﺕ ﻋﻈﹶﺎﻡﹴ ﺳﻤﺎﻥ؟ " ،ﻗﹸﻠﹾﻨﺎ :ﻧﻌﻢ ، ﻗﹶﺎﻝﹶ " :ﻓﹶﺜﹶﻠﹶﺎﺙﹸ ﺁﻳﺎﺕ ﻳﻘﹾﺮﺃﹸ ﺑﹺﻬﹺﻦ ﺃﹶﺣﺪﻛﹸﻢ ﻓﻲ ﺻﻠﹶﺎﺗﻪ
)(٢
ﺧﻴﺮ ﻟﹶﻪ ﻣﻦ ﺛﹶﻠﹶﺎﺙ ﺧﻠﻔﹶﺎﺕ ﻋﻈﹶﺎﻡﹴ ﺳﻤﺎﻥ"
* ﻭﻗﻴﺎﻡ ﺍﻟﻠﱠﻴﻞﹺ َﻣﻜﹾﻔﹶﺮﺓﹲ ﻟﻠﺴﻴﺌﺎﺕ ﻭﻣﻨﻬﺎﺓﹲ ﻟﻺﺛﹾﻢ ﻭﻭﺻﻴّﺔﹸ ﺍﻟﻨﺒﹺﻲ ﺍﻷَﻣﲔ ..ﻭﻫﻮ ﺩﺃﺏ ﺍﻟﺼﺎﻟﺤﲔ ، ﻭﻗﹸﺮﺑﺔﹲ ﺇﹺﻟﹶﻰ ﺭﺏ ﺍﻟﻌﺎﻟﹶﻤﲔ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﺃﹸﻣﺎﻣﺔﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﻋﻦ ﺭﺳﻮﻝﹺ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ» :ﻋﻠﹶﻴﻜﹸﻢ ﺑﹺﻘﻴﺎﻡﹺ ﺍﻟﻠﱠﻴﻞﹺ ﻓﹶﺈﹺﻧﻪ ﺩﺃﺏ
)(٣
ﺤﲔ ﻗﹶﺒﻠﻜﹸﻢ ،ﻭﻫﻮ ﻗﹸﺮﺑﺔﹲ ﺇﹺﻟﹶﻰ ﺭﺑﻜﹸﻢ ،ﻭﻣﻜﹾﻔﹶﺮﺓﹲ ﻟﻠﺴﻴﺌﺎﺕ ﻭﻣﻨﻬﺎﺓﹲ ﻟﻺﺛﹾﻢ« ﺍﻟﺼﺎﻟ
" ﻋﻠﹶﻴﻜﹸﻢ ﺑﹺﻘﻴﺎﻡﹺ ﺍﻟﻠﱠﻴﻞﹺ؟ "( ،ﺃﹶﻱﹺ :ﺍﻟﹾﺰﻣﻮﺍ ﺍﻟﹾﻘﻴﺎﻡ ﺑﹺﺎﻟﹾﻌﺒﺎﺩﺓ ﻓﻲ ﺍﻟﻠﱠﻴﻞﹺ ") ،ﻓﹶﺈﹺﻧﻪ ﺩﺃﹾﺏ ﺍﻟﺼﺎﻟﺤﲔ : (" ﺑﹺﺴﻜﹸﻮﻥ ﺍﻟﹾﻬﻤﺰﺓ
ﻭﻳﺒﺪﻝﹸ ﻭﻳﺤﺮﻙ ،ﺃﹶﻱ :ﻋﺎﺩﺗﻬﻢ ،ﻗﹶﺎﻝﹶ ﺍﻟﻄﱢﻴﺒﹺﻲ :ﺍﻟﺪﺃﹾﺏ :ﺍﻟﹾﻌﺎﺩﺓﹸ ﻭﺍﻟﺸﺄﹾﻥﹸ ﻭﹶﻗﺪ ﻳﺤﺮﻙ ،ﻭﺃﹶﺻﻠﹸﻪ ﻣﻦ ﺩﺃﹶﺏ ﻓﻲ ﺍﻟﹾﻌﻤﻞﹺ :ﺇﹺﺫﹶﺍ ﺟـﺪ
ﻭﺗﻌﺐ .ﺍﻫـ .ﻭﻫﻮ ﻣﺎ ﻳﻮﺍﻇﺒﻮﻥﹶ ﻋﻠﹶﻴﻪ ﻭﻳﺄﹾﺗﻮﻥﹶ ﺑﹺﻪ ﻓﻲ ﺃﹶﻛﹾﺜﹶﺮﹺ ﺃﹶﺣﻮﺍﻟﻬﹺﻢ ،ﻭﺍﻟﹾﻤﺮﺍﺩ ﺑﹺﻬﹺﻢ ﺍﻟﹾﺄﹶﻧﺒﹺﻴﺎﺀُ ﻭﺍﻟﹾﺄﹶﻭﻟﻴﺎﺀُ ﻟﻤﺎ ﺳﻴﺄﹾﺗﻲ ﺃﹶﻥﱠ ﺁﻝﹶ ﺩﺍﻭﺩ
ﻛﹶﺎﻧﻮﺍ ﻳﻘﹸﻮﻣﻮﻥﹶ ﺑﹺﺎﻟﻠﱠﻴﻞﹺ ،ﻭﻓﻴﻪ ﺗﻨﺒﹺﻴﻪ ﻋﻠﹶﻰ ﺃﹶﻧﻜﹸﻢ ﺃﹶﻭﻟﹶﻰ ﺑﹺﺬﹶﻟﻚ ،ﻓﹶﺈﹺﻧﻜﹸﻢ ﺧﻴﺮ ﺍﻟﹾﺄﹸﻣﻢﹺ ،ﻭﺇﹺﳝﺎﺀٌ ﺇﹺﻟﹶﻰ ﺃﹶﻥﱠ ﻣﻦ ﻟﹶﺎ ﻳﻘﹸﻮ ﻡ ﺍﻟﻠﱠﻴﻞﹶ ﻟﹶﻴﺲ ﻣـﻦ
ﺍﻟﺼﺎﻟﺤﲔ ﺍﻟﹾﻜﹶﺎﻣﻠﲔ ،ﺑﻞﹾ ﺑﹺﻤﻨﺰﹺﻟﹶﺔ ﺍﻟﹾﻤﺰﻛﱠﻰ ﻋﻠﹶﻨﺎ ﻟﹶﺎ ﺳﺮﺍ ،ﻭﺍﻟﻠﱠﻪ ﺃﹶﻋﻠﹶﻢ ﺑﹺﺄﹶﺳﺮﺍﺭﹺﻩ ،ﻭﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺍﻟﹾﻤﻠﹶﻚ :ﻳﺠﻮﺯ ﺃﹶﻥﹾ ﻳﺮﺍﺩ ﺑﹺﻬﹺﻢ ﺍﻟﹾﺄﹶﻧﺒﹺﻴﺎﺀُ
ﺍﻟﹾﻤﺎﺿﻮﻥﹶ ") .ﻗﹶﺒﻠﹶﻜﹸﻢ ، (" ﺃﹶﻱ :ﻭﻫﻲ ﻋﺎﺩﺓﹲ ﻗﹶﺪﳝﺔﹲ )" ﻭﻫﻮ ، (" ﺃﹶﻱ :ﻣﻊ ﻛﹶﻮﻧﹺﻪ ﺍﻗﹾﺘﺪﺍﺀً ﺑﹺﺴِﲑﺓ ﺍﻟﺼﺎﻟﺤﲔ ") ﻗﹸﺮﺑﺔﹲ ﻟﹶﻜﹸﻢ ﺇﹺﻟﹶﻰ
ﺭﺑﻜﹸﻢ ، (" ﺃﹶﻱ :ﻣﺤﺒﺔﹸ ﻣﻮﻟﹶﺎﻛﹸﻢ ﻣﻤﺎ ﺗﺘﻘﹶﺮﺏ ﺑﹺﻪ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱠﻪ ﺗﻌﺎﻟﹶﻰ ،ﻭﻓﻴﻪ ﺇﹺﺷﺎﺭﺓﹲ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺤﺪﻳﺚ ﺍﻟﹾﻘﹸﺪﺳﻲ» " :ﻟﹶﺎ ﻳـﺰﺍﻝﹸ ﺍﻟﹾﻌﺒـﺪ
ﻳﺘﻘﹶﺮﺏ ﺇﹺﻟﹶﻲ ﺑﹺﺎﻟﻨﻮﺍﻓﻞﹺ ﺣﺘﻰ ﺃﹸﺣﺒﻪ ") . «ﻭﻣﻜﹾﻔﹶﺮﺓﹲ ﻟﻠﺴﻴﺌﹶﺎﺕ ،ﻭﻣﻨﻬﺎﺓﹲ "( :ﻣﺼﺪﺭﺍﻥ ﻣﻴﻤﻴﺎﻥ ﻛﹶﺎﻟﹾﻤﺤﻤﺪﺓ ﺑﹺﻤﻌﻨﻰ ﺍﻟﹾﻔﹶﺎﻋﻞﹺ ،ﺃﹶﻱ:
ﺳﺎﺗﺮﺓﹲ ﻟﻠﺬﱡﻧﻮﺏﹺ ﻭﻣﺎﺣﻴﺔﹲ ﻟﻠﹾﻌﻴﻮﺏﹺ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :ﺇﹺﻥﱠ ﺍﻟﹾﺤﺴﻨﺎﺕ ﻳﺬﹾﻫﺒﻦ ﺍﻟﺴﻴﺌﹶﺎﺕ (٤){ﻭﻧﺎﻫﻴﺔﹲ )" ﻋـﻦﹺ ﺍﻟﹾـﺈﹺﺛﹾﻢﹺ "( ،ﺃﹶﻱﹺ:
)(٦) (٥
ﺍﺭﺗﻜﹶﺎﺏﹺ ﻣﺎ ﻳﻮﺟﹺﺒﻪ ،ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ} :ﺇﹺﻥﱠ ﺍﻟﺼﻠﹶﺎﺓﹶ ﺗﻨﻬﻰ ﻋﻦﹺ ﺍﻟﹾﻔﹶﺤﺸﺎﺀِ ﻭﺍﻟﹾﻤﻨﻜﹶﺮﹺ{
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﻴﻞﹶ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲِ! ﺇﹺﻥﱠ ﻓﹸﻼﹾﻧﺎﹰ ﻳﺼﻠﱢﻲ ﺍﻟﻠﱠﻴﻞﹶ ﻛﹸﻠﱠﻪ ﻓﹶﺈﹺﺫﹶﺍ ﺃﹶﺻﺒﺢ ﺳـﺮﻕ ﻗﹶـﺎﻝﹶ:
)(٧
»ﺳﻴﻨﻬﺎﻩ ﻣﺎ ﺗﻘﹸﻮﻝﹸ«
* ﻭﺛﹶﻨﺎﺀُ ﺍﻟﻜﹶﺒﲑﹺ ﺍﳌﹸﺘﻌﺎﻝﹺ..ﻋﻠﹶﻰ ﻗﹶﺎﺋﻤﻲ ﺍﻟﻠﱠﻴﺎﻝﹺ:
ﻗﺎﻝ ﺗﻌﺎﱃ} :ﺃﹶﻣﻦ ﻫﻮ ﻗﹶﺎﻧﹺﺖ ﺁﻧﺎﺀَ ﺍﻟﻠﻴﻞ ﺳﺎﺟﹺﺪﺍ ﻭﻗﹶﺎﺋﻤﺎ ﻳﺤﺬﹶﺭ ﺍﻵﺧﺮﺓﹶ ﻭﻳﺮﺟﻮ ﺭﺣﻤﺔﹶ ﺭﺑﻪ ﻗﹸﻞﹾ ﻫﻞﹾ ﻳﺴﺘﻮﹺﻱ ﺍﻟﱠـﺬﻳﻦ
)(١
ﻳﻌﻠﹶﻤﻮﻥﹶ ﻭﺍﻟﱠﺬﻳﻦ ﻻ ﻳﻌﻠﹶﻤﻮﻥﹶ ﺇﹺﻧﻤﺎ ﻳﺘﺬﹶﻛﱠﺮ ﺃﹸﻭﻟﹸﻮﺍ ﺍﻷَﻟﹾﺒﺎﺏﹺ{
)(١ﺧﻠﻔﹶﺎﺕ :ﺃﹶﻱ ﺟﻤﻊ ﺧﻠﻔﹶﺔ ﺑﹺﻔﹶﺘﺢﹴ ﻓﹶﻜﹶﺴﺮﹴ ﻣﻦ ﺧﻠﱠﻔﹶﺖ ﺍﻟﻨﺎﻗﹶﺔﹸ ،ﺃﹶﻱ ﺣﻤﻠﹶﺖ ﻳﻌﻨﹺﻲ ﺣﺎﻣﻠﹶﺎﺕ) ﻋﻈﹶﺎﻡﹴ( ﻓﻲ ﺍﻟﹾﻜﹶﻤﻴﺔ ﻭﺍﻟﹾﻤﺎﻫﻴﺔ) ﺳﻤﺎﻥ (ﻓﻲ ﺍﻟﹾﻜﹶﻴﻔﻴﺔ
ﻭﺍﻟﹾﺤﺎﻟﻴﺔ
)(٢ﺭﻭﺍﻩ ﻣﺴﻠﻢ (٨٠٢) ﻛﺘﺎﺏ ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ،ﺑﺎﺏ ﻓﻀﻞ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﺍﻟﺼﻼﺓ ﻭﺗﻌﻠﻤﻪ
)(٣ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) (٣٥٤٩ﺑﺎﺏ ﰲ ﺩﻋﺎﺀ ﺍﻟﻨﱯ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،-ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ﺑﺮﻗﻢ ): (٦٢٤ﺣﺴﻦ ﻟﻐﲑﻩ
)](٤ﻫﻮﺩ[١١٤ :
)](٥ﺍﻟﻌﻨﻜﺒﻮﺕ[٤٥ :
)) (٦ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((٩٢٧ /٣
)(٧ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ) ، (٢٥٥١ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺍﻟﺼﺤﻴﺤﺔ٣٤٨٢ :
٢٣
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﻣﻦ ﻗﹶﺎﻡ ﺑﻌﺸﺮ ﺁﻳﺎﺕ ﻛﹸﺘﺐ ﻟﹶﻪ ﻗﻨﻄﹶﺎﺭ.. ﻭﺩﺧﻞﹶ ﺍﳉﻨﺔﹶ ﻣﻊ ﺍﻷﺑﺮﺍﺭ:
ﻓﹶﻌﻦ ﻓﹶﻀﺎﻟﹶﺔﹶ ﺑﻦﹺ ﻋﺒﻴﺪ ،ﻭﺗﻤﻴﻢﹴ ﺍﻟﺪﺍﺭﹺﻱ ،ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ " :ﻣﻦ ﻗﹶﺮﺃﹶ ﻋﺸﺮ ﺁﻳﺎﺕ ﻓﻲ ﻟﹶﻴﻠﹶﺔ ،ﻛﹸﺘﺐ
ﻟﹶﻪ ﻗﻨﻄﹶﺎﺭ ،ﻭﺍﻟﹾﻘﻨﻄﹶﺎﺭ ﺧﻴﺮ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ،ﻓﹶﺈﹺﺫﹶﺍ ﻛﹶﺎﻥﹶ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ،ﻳﻘﹸﻮﻝﹸ ﺭﺑﻚ ﻋﺰ ﻭﺟﻞﱠ :ﺍﻗﹾﺮﺃﹾ ﻭﺍﺭﻕ ﻟﻜﹸﻞﱢ ﺁﻳﺔ ﺩﺭﺟﺔﹰ،
ﺣﺘﻰ ﻳﻨﺘﻬﹺﻲ ﺇﹺﻟﹶﻰ ﺁﺧﺮﹺ ﺁﻳﺔ ﻣﻌﻪ ،ﻳﻘﹸﻮﻝﹸ ﺭﺑﻚ ﻋﺰ ﻭﺟﻞﱠ ﻟﻠﹾﻌﺒﺪ :ﺍﻗﹾﺒﹺﺾ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﺍﻟﹾﻌﺒﺪ ﺑﹺﻴﺪﻩ ﻳﺎ ﺭﺏ ﺃﹶﻧﺖ ﺃﹶﻋﻠﹶﻢ ،ﻓﹶﻴﻘﹸﻮﻝﹸ ﺑﹺﻬﺬﻩ
)(٢
ﺍﻟﹾﺨﻠﹾﺪ ،ﻭﺑﹺﻬﺬﻩ ﺍﻟﻨﻌﻴﻢ"
* ﻭﻣﻦ ﻗﹶﺮﺃﹶ ﺑﹺﻤﺌﹶﺔ ﺁﻳﺔ ﻓﻲ ﻟﹶﻴﻠﹶﺔ ..ﻛﹸﺘﺐ ﻟﹶﻪ ﻗﹸﻨﻮﺕ ﻟﹶﻴﻠﹶﺔ:
ﻓﹶﻌﻦ ﺗﻤﻴﻢﹴ ﺍﻟﺪﺍﺭﹺﻱ ﺭﺿﻲ ﺍﷲُ ﻋﻨﺔﹸ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﻗﹶﺮﺃﹶ ﺑﹺﻤﺌﹶﺔ ﺁﻳﺔ ﻓﻲ ﻟﹶﻴﻠﹶﺔ،
)(٣
ﻛﹸﺘﺐ ﻟﹶﻪ ﻗﹸﻨﻮﺕ ﻟﹶﻴﻠﹶﺔ«
ﻗﻠﺖ :ﻭﻣﺎﺋﺔﹸ ﺁﻳﺔ ﻛﺴﻮﺭﺓ ﺍﻟﻮﺍﻗﻌﺔ ﻣﻊ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ ﻓﻤﻦ ﻗﺎﻡ ﲟﺎﺋﺔ ﺁﻳﺔ ﰱ ﻟﻴﻠﺔ ﻛﹸﺘﺐ ﻟﻪ ﺃﺟﺮ ﻗﻴﺎﻡ ﻟﻴﻠﺔ.
* ﻭﻣﻦ ﻗﹶﺎﻡ ﺑﹺﻌﺸﺮﹺ ﺁﻳﺎﺕ ﻟﹶﻢ ﻳﻜﹾﺘﺐ ﻣﻦ ﺍﻟﹾﻐﺎﻓﻠﲔ ،ﻭﻣﻦ ﻗﹶﺎﻡ ﺑﹺﻤﺌﹶﺔ ﺁﻳﺔ ﻛﹸﺘﺐ ﻣﻦ ﺍﻟﹾﻘﹶﺎﻧﹺﺘﲔ ،ﻭﻣﻦ ﻗﹶﺎﻡ ﺑﹺﺄﹶﻟﹾﻒ ﺁﻳﺔ ﻛﹸﺘـﺐ ﻣـﻦ
ﺍﻟﹾﻤﻘﹶﻨﻄﹶﺮﹺﻳﻦ :
ﻓﹶﻌﻦ ﻋﺒﺪ ﺍﷲِ ﺑﻦﹺ ﻋﻤﺮﹴﻭ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﻗﹶﺎﻡ ﺑﹺﻌﺸﺮﹺ ﺁﻳﺎﺕ
)(٤
ﻟﹶﻢ ﻳﻜﹾﺘﺐ ﻣﻦ ﺍﻟﹾﻐﺎﻓﻠﲔ ،ﻭﻣﻦ ﻗﹶﺎﻡ ﺑﹺﻤﺌﹶﺔ ﺁﻳﺔ ﻛﹸﺘﺐ ﻣﻦ ﺍﻟﹾﻘﹶﺎﻧﹺﺘﲔ ،ﻭﻣﻦ ﻗﹶﺎﻡ ﺑﹺﺄﹶﻟﹾﻒ ﺁﻳﺔ ﻛﹸﺘﺐ ﻣﻦ ﺍﻟﹾﻤﻘﹶﻨﻄﹶﺮﹺﻳﻦ«
ﻗﻮﻟﻪ) :ﻣﻦ ﻗﺎﻡ ﺑﻌﺸﺮ ﺁﻳﺎﺕ( ﺃﻱ ﺃﺧﺬﻫﺎ ﺑﻘﻮﺓ ﻭﻋﺰﻡ ﻣﻦ ﻏﲑ ﻓﺘﻮﺭ ﻭﻻ ﺗﻮﺍﻥ ،ﻣﻦ ﻗﻮﳍﻢ ﻗﺎﻡ ﺑﺎﻷﻣﺮ ،ﻓﻬﻮ ﻛﻨﺎﻳـﺔ
ﻋﻦ ﺣﻔﻈﻬﺎ ﻭﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﻗﺮﺍﺀﺎ ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﻣﻌﺎﻧﻴﻬﺎ ﻭﺍﻟﻌﻤﻞ ﲟﻘﺘﻀﺎﻫﺎ ،ﻭﺇﻟﻴﻪ ﺍﻹﺷﺎﺭﺓ ﺑﻘﻮﻟﻪ :ﱂ ﻳﻜﺘﺐ ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ ،ﻭﻻ
ﺷﻚ ﺃﻥ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﻛﻞ ﻭﻗﺖ ﳍﺎ ﻣﺰﺍﻳﺎ ﻭﻓﻀﺎﺋﻞ ،ﻭﺃﻋﻼﻫﺎ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﺼﻼﺓ ﻻﺳﻴﻤﺎ ﰲ ﺍﻟﻠﻴﻞ ﻗﺎﻝ ﺗﻌـﺎﱃ} :ﺇﻥ
٥
ﻧﺎﺷﺌﺔ ﺍﻟﻠﻴﻞ ﻫﻲ ﺃﺷﺪ ﻭﻃﺄ ﻭﺃﻗﻮﻡ ﻗﻴﻼﹰ{ ) ( ﻭﻣﻦ ﰒ ﺃﻭﺭﺩ ﳏﻲ ﺍﻟﺴﻨﺔ ﺍﳊﺪﻳﺚ ﰲ ﺑﺎﺏ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ،ﻗﺎﻟﻪ ﺍﻟﻄﻴﱯ .ﻭﺣﺎﺻﻠﻪ
ﺃﻥ ﺍﳊﺪﻳﺚ ﻣﻄﻠﻖ ﻏﲑ ﻣﻘﻴﺪ ﻻ ﺑﺼﻼﺓ ﻭﻻ ﺑﻠﻴﻞ ،ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﳛﻤﻞ ﻋﻠﻰ ﺃﺩﱏ ﻣﺮﺍﺗﺒﻪ ،ﻭﻳﺪﻝ ﻋﻠﻴﻪ ﻗﻮﻟﻪ ﱂ ﻳﻜﺘـﺐ ﻣـﻦ
ﺍﻟﻐﺎﻓﻠﲔ ،ﻭﺇﳕﺎ ﺫﻛﺮﻩ ﺍﻟﺒﻐﻮﻱ ﰲ ﳏﻞ ﺍﻷﻛﻤﻞ .ﻭﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ :ﺃﻱ ﻳﻘﺮﺃﻫﺎ ﰲ ﺭﻛﻌﺘﲔ ﺃﻭ ﺃﻛﺜﺮ ،ﻭﻇﺎﻫﺮ ﺍﻟﺴﻴﺎﻕ ﺃﻥ ﺍﳌﺮﺍﺩ
ﻏﲑ ﺍﻟﻔﺎﲢﺔ -ﺍﻧﺘﻬﻰ .ﻗﻠﺖ :ﺗﻔﺴﲑ ﻗﺎﻡ ﻳﺼﻠﻲ ﺃﻱ ﺑﺎﻟﻘﺮﺍﺀﺓ ﰲ ﺍﻟﺼﻼﺓ ﺑﺎﻟﻠﻴﻞ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﺑﻞ ﻫﻮ ﺍﳌﺘﻌﲔ ،ﳌـﺎ
ﺭﻭﻯ ﺍﺑﻦ ﺧﺰﳝﺔ ﰲ ﺻﺤﻴﺤﻪ ﻭﺍﳊﺎﻛﻢ ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﻣﺮﻓﻮﻋﺎﹰ ﺑﻠﻔﻆ :ﻣﻦ ﺻﻠﻰ ﰲ ﻟﻴﻠﺔ ﲟﺎﺋﺔ ﺁﻳﺔ ﱂ ﻳﻜﺘﺐ ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ،
ﻭﻣﻦ ﺻﻠﻰ ﰲ ﻟﻴﻠﺔ ﲟﺎﺋﱴ ﺁﻳﺔ ﻓﺈﻧﻪ ﻳﻜﺘﺐ ﻣﻦ ﺍﻟﻘﺎﻧﺘﲔ ﺍﳌﺨﻠﺼﲔ .ﻗﺎﻝ ﺍﳊﺎﻛﻢ :ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠﻰ ﺷﺮﻁ ﻣﺴﻠﻢ ،ﻭﱂ
ﳜﺮﺟﺎﻩ ،ﻭﻭﺍﻓﻘﻪ ﺍﻟﺬﻫﱯ ،ﻭﺃﺧﺮﺟﻪ ﺃﻳﻀﺎﹰ ﺍﻟﺒﺰﺍﺭ ،ﻟﻜﻦ ﰲ ﺳﻨﺪﻩ ﻳﻮﺳﻒ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﺴﻤﱵ ،ﻭﻫﻮ ﺿﻌﻴﻒ ،ﻗﺎﻟﻪ ﺍﳍﻴﺜﻤﻲ ﰲ
ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )ﱂ ﻳﻜﺘﺐ ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ( ﺃﻱ ﱂ ﻳﺜﺒﺖ ﺍﲰﻪ ﰲ ﺻﺤﻴﻔﺔ ﺍﻟﻐﺎﻓﻠﲔ .ﻭﻗﻴﻞ :ﺃﻱ ﺧﺮﺝ ﻣﻦ ﺯﻣﺮﺓ ﺍﻟﻐﻔﻠﺔ ﻣﻦ ﺍﻟﻌﺎﻣﺔ
)(١ﺍﻟﺰﻣﺮ٩ :
) (٢ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺣﺴﻨﻪ ﺍﻷﻟﹾﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ )(٦٣٨
)(٣ﺭﻭﺍﻩ ﺃﲪﺪ ) ، (١٦٩٩٩ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ) ، (٦٤٦٨ﺍﻟﺼﺤﻴﺤﺔ ). (٦٤٤
) (٤ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺻﺤﺤﻪ ﺍﻷﻟﹾﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ )(٦٤٣٩-٢١٨٩
)](٥ﺍﳌﺰﻣﻞ[٦ :
٢٤
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻭﺩﺧﻞ ﰲ ﺯﻣﺮﺓ }ﺭﺟﺎﻝ ﻻ ﺗﻠﻬﻴﻬﻢ ﲡﺎﺭﺓ ﻭﻻ ﺑﻴﻊ ﻋﻦ ﺫﻛﺮ ﺍﷲ{ ) .ﻭﻣﻦ ﻗﺎﻡ ﲟﺎﺋﺔ ﺁﻳﺔ ﻛﺘﺐ ﻣﻦ ﺍﻟﻘﺎﻧﺘﲔ( ﺍﻟﻘﻨﻮﺕ ﻳـﺮﺩ
ﲟﻌﻨﺎﻥ :ﻛﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﻘﻴﺎﻡ ﻭﺍﳋﺸﻮﻉ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺴﻜﻮﺕ ﻭﺍﻟﺼﻼﺓ ،ﻓﻴﺼﺮﻑ ﰲ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﺇﱃ ﻣﺎ ﳛﺘﻤﻠﻪ
ﻟﻔﻆ ﺍﳊﺪﻳﺚ ﺍﻟﻮﺍﺭﺩ ﻓﻴﻪ ،ﻭﺍﳌﺮﺍﺩ ﻫﻨﺎ ﺍﻟﻘﻴﺎﻡ ﺃﻭ ﺍﻟﻄﺎﻋﺔ ﺃﻱ ﻛﺘﺐ ﻋﻨﺪ ﺍﷲ ﻣﻦ ﺍﻟﺜﺎﺑﺘﲔ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﺃﻭ ﻣﻦ ﺍﻟﻘﺎﺋﻤﲔ ﺑﺎﻟﻠﻴﻞ.
ﻭﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﺃﻱ ﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ ﺑﺄﻣﺮ ﺍﷲ ﻭﻟﺰﻣﻮﺍ ﻃﺎﻋﺘﻪ ﻭﺧﻀﻌﻮﺍ ﻟﻪ) .ﻭﻣﻦ ﻗﺎﻡ ﺑﺄﻟﻒ ﺁﻳﺔ( ﻗﺎﻝ ﺍﳌﻨﺬﺭﻱ ﻣﻦ ﺍﳌﻠﻚ ﺇﱃ
ﺁﺧﺮ ﺍﻟﻘﺮﺁﻥ ﺃﻟﻒ ﺁﻳﺔ) .ﻛﺘﺐ ﻣﻦ ﺍﳌﻘﻨﻄﺮﻳﻦ( ﺑﻜﺴﺮ ﺍﻟﻄﺎﺀ ﺃﻱ ﻣﻦ ﺍﳌﻜﺜﺮﻳﻦ ﻣﻦ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ ،ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻘﻨﻄـﺎﺭ،
)(١
ﻭﻫﻮ ﺍﳌﺎﻝ ﺍﻟﻜﺜﲑ.
* ﻭﻗﻴﺎﻡ ﺍﻟﻠﱠﻴﺎﻝﹺ ﻣﻦ ﺧﺼﺎﻝﹺ ﺍﻷَﺑﺮﺍﺭ ..ﻭﻣﺎ ﻫﻢ ﺑﹺﺄﹶﺛﹶﻤﺔ ﻭﻻﹶ ﻓﹸﺠﺎﺭﹴ:
ﻋﻦ ﺃﹶﻧﺲﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻛﹶﺎﻥﹶ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺇﹺﺫﹶﺍ ﺍﺟﺘﻬﺪ ﻷَﺣﺪ ﻓﻲ ﺍﻟﺪﻋﺎﺀِ ﻗﹶﺎﻝﹶ» :ﺟﻌـﻞﹶ
)(٢
ﺍﷲُ ﻋﻠﹶﻴﻜﹸﻢ ﺻﻼﹶﺓﹶ ﻗﹶﻮﻡﹴ ﺃﹶﺑﺮﺍﺭ ،ﻳﻘﹸﻮﻣﻮﻥﹶ ﺍﻟﻠﱠﻴﻞﹶ ﻭﻳﺼﻮﻣﻮﻥﹶ ﺍﻟﻨﻬﺎﺭ ،ﻟﹶﻴﺴﻮﺍ ﺑﹺﺄﹶﺛﹶﻤﺔ ﻭﻻﹶ ﻓﹸﺠﺎﺭﹴ«
* ﻭﺭﺣﻤﺔﹸ ﺍﻟﻜﹶﺒﹺﲑﹺ ﺍﳌﺘﻌﺎﻝﹺ..ﻟﻸَﺯﻭﺍﺝﹺ ﺍﻟﻘﺎﺋﻤﲔ ﺍﻟﻠﱠﻴﺎﻝﹺ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ" :ﺭﺣﻢ ﺍﻟﻠﱠﻪ ﺭﺟﻠﹰﺎ ﻗﹶﺎﻡ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻓﹶﺼﻠﱠﻰ ،ﺛﹸﻢ ﺃﹶﻳﻘﹶـﻆﹶ
ﺍﻣﺮﺃﹶﺗﻪ ﻓﹶﺼﻠﱠﺖ ،ﻓﹶﺈﹺﻥﹾ ﺃﹶﺑﺖ ﻧﻀﺢ ﻓﻲ ﻭﺟﻬﹺﻬﺎ ﺍﻟﹾﻤﺎﺀَ ،ﻭﺭﺣﻢ ﺍﻟﻠﱠﻪ ﺍﻣﺮﺃﹶﺓﹰ ﻗﹶﺎ ﻣﺖ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻓﹶﺼﻠﱠﺖ ،ﺛﹸﻢ ﺃﹶﻳﻘﹶﻈﹶﺖ ﺯﻭﺟﻬﺎ ﻓﹶﺼﻠﱠﻰ،
)(٣
ﻓﹶﺈﹺﻥﹾ ﺃﹶﺑﻰ ﻧﻀﺤﺖ ﻓﻲ ﻭﺟﻬﹺﻪ ﺍﻟﹾﻤﺎﺀَ"
)ﺭﺣﻢ ﺍﷲ ﺭﺟﻼﹰ( ﺧﱪ ﻋﻦ ﺍﺳﺘﺤﻘﺎﻗﻪ ﺍﻟﺮﲪﺔ ﻭﺍﺳﺘﺠﺎﺑﺔ ﳍﺎ ،ﺃﻭ ﺩﻋﺎﺀ ﻟﻪ ﻭﻣﺪﺡ ﻟﻪ ﲝﺴﻦ ﻣﺎ ﻓﻌﻞ .ﻭﻗﺎﻝ ﺍﻟﻌﻠﻘﻤﻲ:
ﻫﻮ ﻣﺎﺽ ﲟﻌﲎ ﺍﻟﻄﻠﺐ) .ﻗﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞ( ﺃﻱ ﺑﻌﻀﻪ) .ﻓﺼﻠﻰ( ﺃﻱ ﺍﻟﺘﻬﺠﺪ) .ﻭﺃﻳﻘﻆ ﺍﻣﺮﺃﺗﻪ( ﻭﰲ ﺣﺪﻳﺚ ﺃﰊ ﺳـﻌﻴﺪ ﻭﺃﰊ
ﻫﺮﻳﺮﺓ ﺍﻵﰐ :ﺇﺫﺍ ﺃﻳﻘﻆ ﺍﻟﺮﺟﻞ ﺃﻫﻠﻪ ،ﻭﻫﻮ ﺃﻋﻢ ﻟﺸﻤﻮﻟﻪ ﺍﻟﻮﻟﺪ ﻭﺍﻷﻗﺎﺭﺏ) .ﻓﺼﻠﺖ( ﻣﺎ ﻛﺘﺐ ﺍﷲ ﳍﺎ ﻭﻟﻮ ﺭﻛﻌﺘﲔ) .ﻓـﺈﻥ
ﺃﺑﺖ( ﺃﻥ ﺗﺴﺘﻴﻘﻆ .ﻭﻗﻴﻞ :ﺃﻱ ﺍﻣﺘﻨﻌﺖ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﻟﻐﻠﺒﺔ ﺍﻟﻨﻮﻡ ،ﻭﻛﺜﺮﺓ ﺍﻟﻜﺴﻞ) .ﻧﻀﺢ( ﻭﰲ ﺭﻭﺍﻳﺔ ﺍﺑﻦ ﻣﺎﺟـﻪ :ﺭﺵ) .ﰲ
ﻭﺟﻬﻬﺎ ﺍﳌﺎﺀ( ﻟﻴﺰﻭﻝ ﻋﻨﻬﺎ ﺍﻟﻨﻮﻡ .ﻭﺍﳌﺮﺍﺩ ﺍﻟﺘﻠﻄﻒ ﻣﻌﻬﺎ ،ﻭﺍﻟﺴﻌﻲ ﰲ ﻗﻴﺎﻣﻬﺎ ﻟﻄﺎﻋﺔ ﺭﺎ ﻣﻬﻤﺎ ﺃﻣﻜﻦ .ﻗﺎﻝ ﺗﻌﺎﱃ} :ﻭﺗﻌﺎﻧﻮﺍ
ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ{ .ﻭﻓﻴﻪ ﺃﻥ ﺃﺻﺎﺏ ﺧﲑﺍﹰ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺘﺤﺮﻯ ﺇﺻﺎﺑﺔ ﺍﻟﻐﲑ ،ﻭﺃﻥ ﳛﺐ ﻟﻪ ﻣﺎ ﳛـﺐ ﻟﻨﻔـﺴﻪ ،ﻓﻴﺄﺧـﺬ
ﺑﺎﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ .ﻭﻗﻮﻟﻪ" :ﺭﺣﻢ ﺍﷲ" ﺗﻨﺒﻴﻪ ﻟﻸﻣﺔ ﲟﱰﻟﺔ ﺭﺵ ﺍﳌﺎﺀ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﻻﺳﺘﻴﻘﺎﻅ ﺍﻟﻨﺎﺋﻢ ،ﻭﺫﻟﻚ ﺃﻧﻪ -ﺻـﻠﻰ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﳌﺎ ﻧﺎﻝ ﺑﺎﻟﺘﻬﺠﺪ ﻣﺎ ﻧﺎﻝ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺍﳌﻘﺎﻡ ﺍﶈﻤﻮﺩ ﺃﺭﺍﺩ ﺃﻥ ﳛﺼﻞ ﻷﻣﺘﻪ ﻧﺼﻴﺐ ﻭﺍﻓﺮ ،ﻓﺤﺜﻬﻢ ﻋﻠﻰ ﺫﻟﻚ
ﺑﺄﻟﻄﻒ ﻭﺟﻪ .ﻗﻴﻞ :ﺧﺺ ﺍﻟﻮﺟﻪ ﺑﺎﻟﻨﺼﺢ؛ ﻷﻧﻪ ﺃﻓﻀﻞ ﺍﻷﻋﻀﺎﺀ ﻭﺃﺷﺮﻓﻬﺎ ،ﻭﺑﻪ ﻳﺬﻫﺐ ﺍﻟﻨﻮﻡ ﻭﺍﻟﻨﻌﺎﺱ ﺃﻛﺜﺮ ﻣـﻦ ﺑﻘﻴـﺔ
ﺍﻷﻋﻀﺎﺀ ،ﻭﻫﻮ ﺃﻭﻝ ﺍﻷﻋﻀﺎﺀ ﺍﳌﻔﺮﻭﺿﺔ ﻏﺴﻼﹰ ،ﻭﻓﻴﻪ ﺍﻟﻌﻴﻨﺎﻥ ﻭﳘﺎ ﺁﻟﺔ ﺍﻟﻨﻮﻡ) .ﺭﺣﻢ ﺍﷲ ﺍﻣﺮﺃﺓ ﻗﺎﻣﺖ ﻣﻦ ﺍﻟﻠﻴﻞ( ﺃﻱ ﻭﻗﻔﺖ
ﺑﺎﻟﺴﺒﻖ) .ﻓﺼﻠﺖ( ﺻﻼﺓ ﺍﻟﺘﻬﺠﺪ) .ﻭﺃﻳﻘﻈﺖ ﺯﻭﺟﻬﺎ( ﺍﻟﻮﺍﻭ ﳌﻄﻠﻖ ﺍﳉﻤﻊ .ﻭﰲ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﺬﻛﺮﻱ ﺇﺷﺎﺭﺓ ﻻ ﲣﻔﻰ ،ﻗﺎﻟـﻪ
ﺍﻟﻘﺎﺭﻱ) .ﻓﺼﻠﻰ( ﺃﻱ ﺑﺴﺒﺒﻬﺎ) .ﻓﺈﻥ ﺃﰉ( ﺃﻥ ﻳﻘﻮﻡ ﻟﻐﻠﺒﺔ ﺍﻟﻨﻮﻡ) .ﻧﻀﺤﺖ( ﺃﻱ ﺭﺷﺖ) .ﰲ ﻭﺟﻬﻪ ﺍﳌﺎﺀ( ﻟﻴﺰﻭﻝ ﻋﻨﻪ ﺍﻟﻨﻮﻡ
)) (١ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((١٨٧ /٤
)(٢ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍﺭ ، ٦٥٣٠ :ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﹾﺠﺎﻣﻊ ، ٣٠٩٧ :ﺍﻟﺼﺤﻴﺤﺔ١٨١٠ :
)(٣ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ﻭﻫﺬﺍ ﻟﻔﻈﻪ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺍﺑﻦ ﺧﺰﳝﺔ ﻭﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻴﻬﻤﺎ ﻭﺍﳊﺎﻛﻢ ﻭﻗﺎﻝ ﺻﺤﻴﺢ ﻋﻠـﻰ ﺷـﺮﻁ ﻣـﺴﻠﻢ
ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ )(٦٢٥
٢٥
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻭﻳﻨﺘﺒﻪ .ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﺮﲪﺔ ﻟﻠﺤﻲ ﻛﻤﺎ ﻳﺪﻋﻰ ﺎ ﻟﻠﻤﻴﺖ ،ﻭﻓﻴﻪ ﻓﻀﻴﻠﺔ ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﻭﻓﻀﻴﻠﺔ ﻣـﺸﺮﻭﻋﻴﺔ ﺇﻳﻘـﺎﻅ
ﺍﻟﻨﺎﺋﻢ ﻟﻠﺘﻨﻔﻞ ﻛﻤﺎ ﻳﺸﺮﻉ ﻟﻠﻔﺮﺽ ،ﻭﻫﻮ ﻣﻦ ﺍﳌﻌﺎﻭﻧﺔ ﻋﻠﻰ ﺍﻟﱪ ﻭﺍﻟﺘﻘﻮﻯ .ﻭﻓﻴﻪ ﺑﻴﺎﻥ ﺣﺴﻦ ﺍﳌﻌﺎﺷﺮﺓ ﻭﻛﻤـﺎﻝ ﺍﳌﻼﻃﻔـﺔ
ﻭﺍﳌﻮﺍﻓﻘﺔ .ﻭﻓﻴﻪ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺍﻟﺮﺟﻞ ﺃﺣﻖ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺴﺎﺑﻘﺎﹰ ﺑﺎﻟﻘﻴﺎﻡ ﻭﺇﻳﻘﺎﻅ ﺍﻣﺮﺃﺗﻪ ،ﻭﺇﱃ ﺃﻥ ﻓﻀﻞ ﺍﷲ ﻻ ﳜﺘﺺ ﺑﺄﺣﺪ،
)(١
ﻓﻘﺪ ﻳﻜﻮﻥ ﺍﳌﺮﺃﺓ ﺳﺎﺑﻘﺔ ﻋﻠﻰ ﺍﻟﺮﺟﻞ
* ﻭﺇﹺﺫﹶﺍ ﺍﺳﺘﻴﻘﹶﻆﹶ ﺍﻟﺮﺟﻞﹸ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻭﺃﹶﻳﻘﹶﻆﹶ ﺍﻣﺮﺃﹶﺗﻪ ﻓﹶﺼﻠﱠﻴﺎ ﺭﻛﹾﻌﺘﲔﹺ ﺃﹶﻭ ﺭﻛﹾﻌﺎﺕ ..ﻛﹸﺘﺒﺎ ﻣﻦ ﺍﻟﺬﱠﺍﻛﺮﹺﻳﻦ ﺍﷲَ ﻛﹶﺜﲑﺍﹰ ﻭﺍﻟﺬﱠﺍﻛﺮﺍﺕ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﺳﻌﻴﺪ ،ﻭﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﻤﺎ :ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﺇﹺﺫﹶﺍ ﺍﺳﺘﻴﻘﹶﻆﹶ ﺍﻟﺮﺟﻞﹸ
)(٢
ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻭﺃﹶﻳﻘﹶﻆﹶ ﺍﻣﺮﺃﹶﺗﻪ ﻓﹶﺼﻠﱠﻴﺎ ﺭﻛﹾﻌﺘﲔﹺ ،ﻛﹸﺘﺒﺎ ﻣﻦ ﺍﻟﺬﱠﺍﻛﺮﹺﻳﻦ ﺍﷲَ ﻛﹶﺜﲑﺍﹰ ﻭﺍﻟﺬﱠﺍﻛﺮﺍﺕ«
* ﻭﻣﻦ ﻗﹶﺎﻡ ﺭﻣﻀﺎﻥﹶ ﺑﺎﻹِﳝﺎﻥ ﻭﺍﻟﹶﺎﺣﺘﺴﺎﺏ ..ﻏﹶﻔﹶﺮ ﻟﹶﻪ ﺍﻟﻐﻔﹸﻮﺭ ﺍﻟﺘﻮّﺍﺏ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻗﹶﺎﻡ ﺭﻣﻀﺎﻥﹶ ﺇﹺﳝﺎﻧﺎ ﻭﺍﺣﺘﺴﺎﺑﺎ ،ﹸﻏﻔﺮ ﻟﹶﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣﻦ
)(٣
ﺫﹶﻧﺒﹺﻪ«
ﻗﻮﻟﻪ) :ﻳﺮﻏﺐ( ﺃﻱ ﺍﻟﻨﺎﺱ ،ﻭﻫﻮ ﺑﻀﻢ ﺍﻟﻴﺎﺀ ﻭﻓﺘﺢ ﺍﻟﺮﺍﺀ ﻭﻛﺴﺮ ﺍﻟﻐﲔ ﺍﳌﻌﺠﻤﺔ ﺍﳌﺸﺪﺩﺓ ﻣﻦ ﺍﻟﺘﺮﻏﻴﺐ) .ﰲ ﻗﻴـﺎﻡ
ﺭﻣﻀﺎﻥ( ﺃﻱ ﳛﻀﻬﻢ ﻋﻠﻰ ﻗﻴﺎﻡ ﻟﻴﺎﻟﻴﻪ ،ﻣﺼﻠﻴﺎﹰ ﺃﻱ ﺻﻼﺓ ﺍﻟﺘﺮﺍﻭﻳﺢ ،ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﻟﻨﻮﻭﻱ) .ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺄﻣﺮﻫﻢ ﻓﻴﻪ ﺑﻌﺰﳝﺔ( ﺃﻱ
ﺑﻌﺰﻡ ﻭﻗﻄﻊ ﻭﺑﺖ ،ﻳﻌﲏ ﺑﻔﺮﻳﻀﺔ ،ﻭﻓﻴﻪ ﺍﻟﺘﺼﺮﻳﺢ ﺑﻌﺪﻡ ﻭﺟﻮﺏ ﺍﻟﻘﻴﺎﻡ .ﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﻣﻌﻨﺎﻩ ﻻ ﻳﺄﻣﺮﻫﻢ ﺃﻣﺮ ﺇﳚﺎﺏ ﻭﲢﺘـﻴﻢ
ﺑﻞ ﺃﻣﺮ ﻧﺪﺏ ﻭﺗﺮﻏﻴﺐ ،ﰒ ﻓﺴﺮﻩ ﺑﻘﻮﻟﻪ ﻓﻴﻘﻮﻝ ﺍﱁ .ﻭﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺗﻘﺘﻀﻲ ﺍﻟﻨﺪﺏ ﻭﺍﻟﺘﺮﻏﻴﺐ ﺩﻭﻥ ﺍﻹﳚﺎﺏ ،ﻭﺍﺟﺘﻤﻌـﺖ
ﺍﻷﻣﺔ ﻋﻠﻰ ﺃﻥ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻟﻴﺲ ﺑﻮﺍﺟﺐ ﺑﻞ ﻫﻮ ﻣﻨﺪﻭﺏ) .ﻣﻦ ﻗﺎﻡ ﺭﻣﻀﺎﻥ( ﺃﻱ ﻗﺎﻡ ﻟﻴﺎﻟﻴﻪ ﻣﺼﻠﻴﺎﹰ ﻳﻌﲏ ﺻﻠﻰ ﺍﻟﺘـﺮﺍﻭﻳﺢ،
ﻭﻗﻴﻞ :ﺍﳌﺮﺍﺩ ﻣﺎ ﳛﺼﻞ ﺑﻪ ﻣﻄﻠﻖ ﺍﻟﻘﻴﺎﻡ) .ﺇﳝﺎﻧﺎﹰ ﺃﻱ ﺗﺼﺪﻳﻘﺎﹰ ﺑﻮﻋﺪ ﺍﷲ ﻋﻠﻴﻪ ﺑﺎﻟﺜﻮﺍﺏ) .ﻭﺍﺣﺘﺴﺎﺑﺎﹰ( ﺃﻱ ﻃﻠﺒﻪ ﻟﻸﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ
ﻣﻦ ﻏﲑ ﺭﻳﺎﺀ ﻭﲰﻌﺔ.
ﻓﻨﺼﺒﻬﻤﺎ ﻋﻠﻰ ﺍﳌﻔﻌﻮﻝ ﻟﻪ .ﻭﻗﻴﻞ :ﻋﻠﻰ ﺍﳊﺎﻝ ﻣﺼﺪﺭﺍﻥ ﲟﻌﲎ ﺍﻟﻮﺻﻒ ﺃﻱ ﻣﺆﻣﻨﺎﹰ ﺑﺎﷲ ﻭﻣﺼﺪﻗﺎ ﺑﺄﻥ ﻫﺬﺍ ﺍﻟﻘﻴـﺎﻡ
ﺣﻖ ﻭﺗﻘﺮﺏ ﺇﻟﻴﻪ ﻣﻌﺘﻘﺪﺍﹰ ﻓﻀﻴﻠﺘﻪ ﻭﳏﺘﺴﻴﺎﹰ ﲟﺎ ﻓﻌﻠﻪ ﻋﻨﺪ ﺍﷲ ﺃﺟﺮﺍﹰ ،ﻣﺮﻳﺪﹰﺍ ﺑﻪ ﻭﺟﻪ ﺍﷲ ،ﻻ ﻳﻘﺼﺪ ﺭﺅﻳﺔ ﺍﻟﻨﺎﺱ ﻭﻻ ﻏﲑ ﺫﻟﻚ
ﳑﺎ ﳜﺎﻟﻒ ﺍﻹﺧﻼﺹ .ﻭﻗﻴﻞ :ﻣﻨﺼﻮﺑﺎﻥ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ،ﻳﻘﺎﻝ :ﻓﻼﻥ ﳛﺘﺴﺐ ﺍﻹﺧﺒﺎﺭ ﺃﻱ ﻳﺘﻄﻠﺒﻬﺎ ،ﻭﻳﻘﺎﻝ :ﺍﺣﺘﺴﺐ ﺑﺎﻟﺸﻲﺀ
ﺃﻱ ﺍﻋﺘﺪ ﺑﻪ) .ﻏﻔﺮ ﻟﻪ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒﻪ( ﺃﻱ ﻣﻦ ﺍﻟﺼﻐﺎﺋﺮ ﻣﻦ ﺣﻘﻮﻕ ﺍﷲ .ﻭﻗﺎﻝ ﺍﳊﺎﻓﻆ :ﻇﺎﻫﺮﻩ ﻳﺘﻨﺎﻭﻝ ﺍﻟﺼﻐﺎﺋﺮ ﻭﺍﻟﻜﺒﺎﺋﺮ،
ﻭﺑﻪ ﺟﺰﻡ ﺍﺑﻦ ﺍﳌﻨﺬﺭ .ﻭﻗﺎﻝ ﺍﻟﻨﻮﻭﻱ :ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪ ﺍﻟﻔﻘﻬﺎﺀ ﺃﻧﻪ ﳜﺘﺺ ﺑﺎﻟﺼﻐﺎﺋﺮ ،ﻭﺑﻪ ﺟﺰﻡ ﺇﻣﺎﻡ ﺍﳊﺮﻣﲔ ،ﻭﻋﺰﺍﻩ ﻋﻴـﺎﺽ
)(٤
ﻷﻫﻞ ﺍﻟﺴﻨﺔ .ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻭﳚﻮﺯ ﺃﻥ ﳜﻔﻒ ﻣﻦ ﺍﻟﻜﺒﺎﺋﺮ ﺇﺫﺍ ﱂ ﻳﺼﺎﺩﻑ ﺻﻐﲑﺓ -ﺍﻧﺘﻬﻰ
)) (١ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((٢٣٠-٢٢٩ /٤
)(٢ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﺩ ) (١٤٥١ﺑﺎﺏ ﺍﳊﺚ ﻋﻠﻰ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ ،ﺍﺑﻦ ﻣﺎﺟﻪ ) (١٣٣٥ﺑﺎﺏ ﻣﺎ ﺟﺎﺀ ﻓﻴﻤﻦ ﺃﻳﻘﻆ ﺃﻫﻠﻪ ﻣﻦ ﺍﻟﻠﻴﻞ ،ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒـﺎﻧﹺﻲ
ﰲ ﺻﺤﻴﺢﹺ ﺍﻟﺘﺮﻏﻴﺐﹺ )(٦٢٦
) (٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﹺﻯ ﻭﻣﺴﻠﻢ ﻭﺃﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﻫﻮ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐﹺ ﻭﺍﻟﺘﺮﻫﻴﺐ ﺑﺮﻗﻢ )(٩٩٣
)) (٤ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٣١٥-٣١٤ /٤
٢٦
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﻣﻦ ﻗﹶﺎﻡ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﻘﹶﺪﺭﹺ ﺑﺎﻹِﳝﺎﻥ ﻭﺍﻟﹶﺎﺣﺘﺴﺎﺏ ..ﻏﹶﻔﹶﺮ ﻟﹶﻪ ﺍﻟﻐﻔﹸﻮﺭ ﺍﻟﺘﻮّﺍﺏ:
ﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ،ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ،ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻗﹶﺎﻡ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﻘﹶﺪﺭﹺ ﺇﹺﳝﺎﻧﺎ ﻭﺍﺣﺘﺴﺎﺑﺎ ،ﻏﹸ ﻔﺮ
)(١
ﻟﹶﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣﻦ ﺫﹶﻧﺒﹺﻪ ،ﻭﻣﻦ ﺻﺎﻡ ﺭﻣﻀﺎﻥﹶ ﺇﹺﳝﺎﻧﺎ ﻭﺍﺣﺘﺴﺎﺑﺎ ﻏﹸﻔﺮ ﻟﹶﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣﻦ ﺫﹶﻧﺒﹺﻪ«
ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔ ﺍﺑﻦ ﻋﺜﻴﻤﲔ:
"ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺧﺼﺖ ﺑﻔﻀﻠﻬﺎ ﻫﺬﻩ ﺍﻷﻣﺔ ،ﻓﻜﺎﻧﺖ ﳍﺎ ،ﻭﻳﺬﻛﺮ ﺃﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﺮﺿﺖ ﻋﻠﻴﻪ ﺃﻋﻤﺎﺭ ﺃﻣﺘـﻪ
ﻓﺘﻘﺎﺻﺮﻫﺎ ،ﻓﺄﻋﻄﻲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﻭﺟﻌﻠﺖ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺧﲑﺍ ﻣﻦ ﺃﻟﻒ ﺷﻬﺮ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻪ ﻋﺸﺮﻭﻥ ﺳﻨﺔ ،ﺻـﺎﺭ ﻟـﻪ
ﻋﺸﺮﻭﻥ ﺃﻟﻒ ﺳﻨﺔ ﰲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ،ﻭﻫﺬﺍ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ.
ﻭﺍﷲ ﺗﻌﺎﱃ ﺧﺺ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺧﺺ ﻧﺒﻴﻬﺎ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﲞﺼﺎﺋﺺ ﱂ ﺗﻜﻦ ﳌﻦ ﺳﺒﻘﻬﻢ ،ﻓﺎﳊﻤﺪ ﷲ ﺭﺏ
)(٢
ﺍﻟﻌﺎﳌﲔ".
* ﻭﺍﻟﻄﱠﻮﺍﻑ ﺑﹺﺎﻟﹾﺒﻴﺖ ﻭﺻﻼﺓﹸ ﺭﻛﹾﻌﺘﻴﻦﹺ ﻳﻌﺪﻝﹸ َﻋﺘﻖ ﺭﻗﹶﺒﺔ ﻣﻦ ﺍﻟﺮﻗﺎﺏ ..ﻓﺄﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺃﻳﻬﺎ ﺍﻷﺣﺒﺎﺏ:
ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ " :ﻣـﻦ ﻃﹶـﺎﻑ
)(٤) (٣
ﺑﹺﺎﻟﹾﺒﻴﺖ ﻭﺻﻠﱠﻰ ﺭﻛﹾﻌﺘﻴﻦﹺ ﻛﹶﺎﻥﹶ ﻛﹶﻌﺘﻖﹺ ﺭﻗﹶﺒﺔ"
* ﻭﺇﹺﺫﹶﺍ ﻗﹶﺮﺃﹶ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﺴﺠﺪﺓﹶ ﻓﹶﺴﺠﺪ ﷲ ..ﻓﹶﻠﹶﻪ ﺍﻟﹾﺠﻨﺔﹸ ﺑﹺﺈﹺﺫﻥ ﺍﷲ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻰ ﻫﺮﻳﺮﺓﹶ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ » ﺇﹺﺫﹶﺍ ﻗﹶﺮﺃﹶ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﺴﺠﺪﺓﹶ ﻓﹶﺴﺠﺪ ﺍﻋﺘﺰﻝﹶ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ
)(٥
ﻳﺒﻜﻰ ﻳﻘﹸﻮﻝﹸ ﻳﺎ ﻭﻳﻠﹶﻪ ﺃﹸﻣﺮ ﺍﺑﻦ ﺁﺩﻡ ﺑﹺﺎﻟﺴﺠﻮﺩ ﻓﹶﺴﺠﺪ ﻓﹶﻠﹶﻪ ﺍﻟﹾﺠﻨﺔﹸ ﻭﺃﹸﻣﺮﺕ ﺑﹺﺎﻟﺴﺠﻮﺩ ﻓﹶﺄﹶﺑﻴﺖ ﻓﹶﻠﻰ ﺍﻟﻨﺎﺭ«
ﻗﹶﻮﻟﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ) : ﺇﹺﺫﹶﺍ ﻗﹶﺮﺃﹶ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﺴﺠﺪﺓ ( ﻓﹶﻤﻌﻨﺎﻩ ﺁﻳﺔ ﺍﻟﺴﺠﺪﺓ .
) ﻭﻗﹶﻮﻟﻪ ﻳﺎ ﻭﻳﻠﻪ ( ﻫﻮ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﹾﻜﹶﻠﹶﺎﻡ ،ﻭﻫﻮ ﺃﹶﻧﻪ ﺇﹺﺫﹶﺍ ﻋﺮﺽ ﻓﻲ ﺍﻟﹾﺤﻜﹶﺎﻳﺔ ﻋﻦﹺ ﺍﻟﹾﻐﻴﺮ ﻣﺎ ﻓﻴﻪ ﺳـﻮﺀٌ ﻭﺍﻗﹾﺘـﻀﺖ
ﺍﻟﹾﺤﻜﹶﺎﻳﺔ ﺭﺟﻮﻉ ﺍﻟﻀﻤﲑ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺘﻜﹶﻠﱢﻢ ،ﺻﺮﻑ ﺍﻟﹾﺤﺎﻛﻲ ﺍﻟﻀﻤﲑ ﻋﻦ ﻧﻔﹾﺴﻪ ﺗﺼﺎﻭﻧﺎ ﻋﻦ ﺻﻮﺭﺓ ﺇﹺﺿﺎﻓﹶﺔ ﺍﻟﺴﻮﺀ ﺇﹺﻟﹶﻰ ﻧﻔﹾﺴﻪ .
)(٦
ﻭﻗﹶﻮﻟﻪ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﹾﺄﹸﺧﺮﻯ ) :ﻳﺎ ﻭﻳﻠﻲ ( ﻳﺠﻮﺯ ﻓﻴﻪ ﻓﹶﺘﺢ ﺍﻟﻠﱠﺎﻡ ﻭﻛﹶﺴﺮﻫﺎ ..
* ﻭﺳﻴﺪ ﺍﻻﺳﺘﻐﻔﹶﺎﺭﹺ ﺳﺒﺐ ﻟﺪﺧﻮﻝﹺ ﺍﳉﻨﺔ ﺑﺎﻟﻠﻴﻞ ﺃﻭ ﺍﻟﻨﻬﺎﺭ:
ﻓﹶﻌﻦ ﺷﺪﺍﺩ ﺑﻦﹺ ﺃﹶﻭﺱﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﺳﻴﺪ ﺍﻻﺳﺘﻐﻔﹶﺎﺭﹺ ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ :ﺍﻟﻠﱠﻬﻢ!
ﺃﹶﻧﺖ ﺭﹺﺑﻲ ﻻﹶ ﺇﹺﻟﹶﻪ ﺇﹺﻻ ﺃﹶﻧﺖ ،ﺧﻠﹶﻘﹾﺘﻨﹺﻲ ﻭﺃﹶﻧﺎ ﻋﺒﺪﻙ ،ﻭﺃﹶﻧﺎ ﻋﻠﹶﻰ ﻋﻬﺪﻙ ﻭﻭﻋ ﺪﻙ ﻣﺎ ﺍﺳﺘﻄﹶﻌﺖ ،ﺃﹶﻋﻮﺫﹸ ﺑﹺﻚ ﻣﻦ ﺷﺮ ﻣﺎ ﺻـﻨﻌﺖ،
)(١ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﹺﻯ (١٨٠٢) ﺑﺎﺏ ﻣﻦ ﺻﺎﻡ ﺭﻣﻀﺎﻥ ﺇﳝﺎﻧﺎ ﻭﺍﺣﺘﺴﺎﺑﺎ ﻭﻧﻴﺔ ،ﻣﺴﻠﻢ (٧٦٠) ﺑﺎﺏ ﺍﻟﺘﺮﻏﻴﺐ ﰲ ﻗﻴﺎﻡ ﺭﻣﻀﺎﻥ ﻭﻫـﻮ
ﺍﻟﺘﺮﺍﻭﻳﺢ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ.
)) (٢ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ )((٢٢٢/٥
)) (٣ﻛﺎﻥ ﻛﻌﺘﻖ ﺭﻗﺒﺔ( ﻭﻟﻔﻆ ﺃﲪﺪ ))ﻣﻦ ﻃﺎﻑ ﺃﺳﺒﻮﻋﺎ ﳛﺼﻴﻪ ﻭﺻﻠﻰ ﺭﻛﻌﺘﲔ ﻛﺎﻥ ﻟﻪ ﻛﻌﺪﻝ ﺭﻗﺒﺔ(( ﻭﺍﳌﻌﲎ ﺃﻥ ﻣـﻦ ﻃـﺎﻑ ﻭﺻـﻠﻰ
ﺭﻛﻌﺘﲔ ﺑﻌﺪ ﺍﻟﻄﻮﺍﻑ ﺑﺎﻟﺸﺮﻭﻁ ﺍﳌﻌﺘﱪﺓ ﻛﺎﻥ ﻟﻪ ﻣﺜﻞ ﺇﻋﺘﺎﻕ ﺭﻗﺒﺔ ﰲ ﺍﻟﺜﻮﺍﺏ )ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )((١١٥ /٩
) (٤ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺻﺤﺤﻪ ﺍﻷَﻟﹾﺒﺎﻧﹺﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﺑﻦ ﻣﺎﺟﻪ ) ( ٢٣٩٣ﻭﺍﳌﺸﻜﺎﺓ )(١١٤٢
) - (٥ﺭﻭﺍﻩ ﻣﺴﻠﻢ(٨١)
) - (٦ﺷﺮﺡ ﺍﻟﻨﻮﻭﻱ ﻋﻠﻰ ﻣﺴﻠﻢ )(١٧٨ / ١
٢٧
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺃﹶﺑﻮﺀُ ﻟﹶﻚ ﺑﹺﻨﹺﻌﻤﺘﻚ ﻋﻠﹶﻲ ﻭﺃﹶﺑﻮﺀُ ﻟﹶﻚ ﺑﹺﺬﹶﻧﺒﹺﻲ ﻓﹶﺎﻏﹾﻔﺮ ﻟﻲ ،ﻓﹶﺈﹺﻧﻪ ﻻﹶ ﻳﻐﻔﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺇﹺﻻﱠ ﺃﹶﻧﺖ .«ﻗﹶﺎﻝﹶ» :ﻭﻣﻦ ﻗﹶﺎﻟﹶﻬﺎ ﻣﻦ ﺍﻟﻨﻬﺎﺭﹺ ﻣﻮﻗﻨﹰﺎ
ﺑﹺﻬﺎ ،ﻓﹶﻤﺎﺕ ﻣﻦ ﻳﻮﻣﻪ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﻤﺴِﻲ ،ﻓﹶﻬﻮ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﳉﻨﺔ ،ﻭﻣﻦ ﻗﹶﺎﻟﹶﻬﺎ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻭﻫﻮ ﻣﻮﻗﻦ ﺑﹺﻬﺎ ،ﻓﹶﻤﺎﺕ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳـﺼﺒﹺﺢ،
)(١
ﻓﹶﻬﻮ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﹾﺠﻨﺔ«
) ﺳﻴﺪ ﺍﻟﺎﺳﺘﻐﻔﹶﺎﺭﹺ( :ﻗﹶﺎﻝﹶ ﺍﻟﻄﱢﻴﺒﹺﻲ :ﺍﺳﺘﻌﲑ ﻟﹶﻔﹾﻆﹸ ﺍﻟﺴﻴﺪ ﻣﻦ ﺍﻟﺮﺋﻴﺲﹺ ﺍﻟﹾﻤﻘﹶﺪﻡﹺ ﺍﻟﱠﺬﻱ ﻳﻌﻤﺪ ﺇﹺﻟﹶﻴﻪ ﻓﻲ ﺍﻟﹾﺤﻮﺍﺋﺞﹺ ﻟﻬـﺬﹶﺍ
ﺍﻟﱠﺬﻱ ﻫﻮ ﺟﺎﻣﻊ ﻟﻤﻌﺎﻧﹺﻲ ﺍﻟﺘﻮﺑﺔ ﻛﹸﻠﱢﻬﺎ ،ﻭﻗﹶﺪ ﺳﺒﻖ ﺃﹶﻥﱠ ﺍﻟﺘﻮﺑﺔﹶ ﻏﹶﺎﻳﺔﹸ ﺍﻟﺎﻋﺘﺬﹶﺍ ﹺﺭ .ﺍﻫـ .ﻭﺗﺒﹺﻌﻪ ﺍﺑﻦ ﺣﺠﺮﹴ ،ﻭﻫﻮ ﻳﻔﻴﺪ ﺃﹶﻥﱠ ﺍﻟﹾﻤـﺮﺍﺩ
ﺑﹺﺎﻟﺎﺳﺘﻐﻔﹶﺎﺭﹺ ﺇﹺﻧﻤﺎ ﻫﻮ ﺍﻟﺘﻮﺑﺔﹸ ،ﻭﺍﻟﻈﱠﺎﻫﺮ ﻣﻦ ﺍﻟﹾﺤﺪﻳﺚ ﺍﻟﹾﺈﹺﻃﹾﻠﹶﺎﻕ ،ﻣﻊ ﺃﹶﻥﱠ ﺟﺎﻣﻌﻴﺘﻪ ﻟﻤﻌﺎﻧﹺﻲ ﺍﻟﺘﻮﺑﺔ ﻣﻤﻨﻮﻋﺔﹲ ﻛﹶﻤﺎ ﻟﹶﺎ ﻳﺨﻔﹶﻰ ،ﺇﹺﺫﹶ ﻟﹶﻴﺲ
ﻓﻴﻪ ﺇﹺﻟﱠﺎ ﺍﻟﺎﻋﺘﺮﺍﻑ ﺑﹺﺎﻟﺬﱠﻧﺐﹺ ﺍﻟﻨﺎﺷﺊﹸ ﻋﻦﹺ ﺍﻟﻨﺪﺍﻣﺔ ،ﻭﺃﹶﻣﺎ ﺍﻟﹾﻌﺰﻡ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ﻟﹶﺎ ﻳﻌﻮﺩ ﻭﺃﹶﺩﺍﺀُ ﺍﻟﹾﺤﻘﹸﻮﻕﹺ ﻟﻠﱠﻪ ﻭﺍﻟﹾﻌﺒﺎﺩ ،ﻓﹶﻠﹶﺎ ﻳﻔﹾﻬﻢ ﻣﻨﻪ ﺃﹶﺻﻠﹰﺎ
)ﺃﹶﻥﹾ ﺗﻘﹸﻮﻝﹶ( ﺃﹶﻱ :ﺃﹶﻳﻬﺎ ﺍﻟﺮﺍﻭﹺﻱ ،ﺃﹶﻱ ﺃﹶﻳﻬﺎ ﺍﻟﹾﻤﺨﺎﻃﹶﺐ ﺧﻄﹶﺎﺑﺎ ﻋﺎﻣﺎ )ﺍﻟﻠﱠﻬﻢ ﺃﹶﻧﺖ ﺭﺑﻲ( :ﺃﹶﻱ :ﻭﺭﺏ ﻛﹸـﻞﱢ ﺷـﻲﺀٍ ﺑﹺﺎﻟﹾﺈﹺﳚـﺎﺩ
ﻭﺍﻟﹾﺈﹺﻣﺪﺍﺩ) ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺃﹶﻧﺖ (ﺃﹶﻱ :ﻟﻠﹾﻌﺒﺎﺩ) ﺧﻠﹶﻘﹾﺘﻨﹺﻲ( :ﺍﺳﺘﺌﹾﻨﺎﻑ ﺑﻴﺎﻥ ﻟﻠﺘﺮﺑﹺﻴﺔ) ﻭﺃﹶﻧﺎ ﻋﺒﺪﻙ (ﺃﹶﻱ :ﻣﺨﻠﹸﻮﻗﹸﻚ ﻭﻣﻤﻠﹸﻮﻛﹸﻚ ،ﻭﻫـﻮ
ﺣﺎﻝﹲ ﻛﹶﻘﹶﻮﻟﻪ) :ﻭﺃﹶﻧﺎ ﻋﻠﹶﻰ ﻋﻬﺪﻙ ﻭﻭﻋﺪﻙ (ﺃﹶﻱ :ﺃﹶﻧﺎ ﻣﻘﻴﻢ ﻋﻠﹶﻰ ﺍﻟﹾﻮﻓﹶﺎﺀِ ﺑﹺ ﻌﻬﺪ ﺍﻟﹾﻤﻴﺜﹶﺎﻕﹺ ،ﻭﺃﹶﻧﺎ ﻣﻮﻗﻦ ﺑﹺﻮﻋﺪﻙ ﻳـﻮﻡ ﺍﻟﹾﺤـﺸﺮﹺ
ﻭﺍﻟﺘﻠﹶﺎﻕﹺ )ﻣﺎ ﺍﺳﺘﻄﹶﻌﺖ (ﺃﹶﻱ :ﺑﹺﻘﹶﺪﺭﹺ ﻃﹶﺎﻗﹶﺘﻲ ،ﻭﻗﻴﻞﹶ :ﺃﹶﻱ ﻋﻠﹶﻰ ﻣﺎ ﻋﺎﻫﺪﺗﻚ ﻭﻭﻋﺪﺗﻚ ﻣﻦ ﺍﻟﹾﺈﹺﳝﺎﻥ ﺑﹺـﻚ ،ﻭﺍﻟﹾﺈﹺﺧﻠﹶـﺎﺹ ﻣـﻦ
ﻃﹶﺎﻋﺘﻚ ،ﻭﺃﹶﻧﺎ ﻣﻘﻴﻢ ﻋﻠﹶﻰ ﻣﺎ ﻋﻬﹺﺪﺕ ﺇﹺﻟﹶﻲ ﻣﻦ ﺃﹶﻣﺮﹺﻙ ﻭﻣﺘﻤﺴﻚ ﺑﹺﻪ ﻭﻣﻨﺠﹺﺰ ﻭﻋﺪﻙ ﻓﻲ ﺍﻟﹾﻤﺜﹸﻮﺑﺔ ﻭﺍﻟﹾﺄﹶﺟﺮﹺ ﻋﻠﹶﻴـﻪ ،ﻭﺍﺷـﺘﺮﺍﻁﹸ
ﺍﻟﺎﺳﺘﻄﹶﺎﻋﺔ ﺍﻋﺘﺮﺍﻑ ﺑﹺﺎﻟﹾﻌﺠﺰﹺ ﻭﺍﻟﹾﻘﹸﺼﻮﺭﹺ ﻋﻦ ﻛﹸﻨﻪ ﺍﻟﹾﻮﺍﺟﹺﺐﹺ ﻓﻲ ﺣﻘﱢﻪ ﺗﻌﺎﻟﹶﻰ ،ﺃﹶﻱ :ﻟﹶﺎ ﺃﹶﻗﹾﺪﺭ ﺃﹶﻥﹾ ﺃﹶﻋﺒﺪﻙ ﺣﻖ ﻋﺒﺎﺩﺗـﻚ ،ﻟﹶﻜـﻦ
ﺃﹶﺷﻬﺪ ﹺﺑﻘﹶﺪﺭﹺ ﻃﹶﺎﻗﹶﺘﻲ .ﻭﻗﹶﺎﻝﹶ ﺻﺎﺣﺐ ﺍﻟﻨﻬﺎﻳﺔ :ﻭﺍﺳﺘﺜﹾﻨﻰ ﺑﹺﻘﹶﻮﻟﻪ :ﻣﺎ ﺍﺳﺘﻄﹶﻌﺖ ﻣﻮﺿﻊ ﺍﻟﹾﻘﹶﺪﺭﹺ ﺍﻟﺴﺎﺑﹺﻖﹺ ﻟﺄﹶﻣﺮﹺﻩ ﺃﹶﻱ :ﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﻗﹶـﺪ
ﺖ. ﺟﺮﻯ ﺍﻟﹾﻘﹶﻀﺎﺀُ ﻋﻠﹶﻰ ﺃﹶﻥﹾ ﺃﹶﻧﻘﹸﺾ ﺍﻟﹾﻌﻬﺪ ﻳﻮﻣﺎ ،ﻓﹶﺈﹺﻧﻲ ﻟﹶﺎ ﺃﹶﻣﻴﻞﹸ ﻋﻨﺪ ﺫﹶﻟﻚ ﺇﹺﻟﹶﻰ ﺍﻟﺎﻋﺘﺬﹶﺍﺭﹺ ﺑﹺﻌﺪﻡﹺ ﺍﻟﺎﺳﺘﻄﹶﺎﻋﺔ ﻓﻲ ﺩﻓﹾﻊﹺ ﻣـﺎ ﻗﹶـﻀﻴ
)ﺃﹶﻋﻮﺫﹸ ﺑﹺﻚ ﻣﻦ ﺷﺮ ﻣﺎ ﺻﻨﻌﺖ (ﺃﹶﻱ :ﻣﻦ ﺃﹶﺟﻞﹺ ﺷﺮ ﺻﻨﻌﻲ ﺑﹺﺄﹶﻥﹾ ﻟﹶﺎ ﺗﻌﺎﻣﻠﹶﻨﹺﻲ ﺑﹺﻌﻤﻠﻲ )ﺃﹶﺑﻮﺀُ ﻟﹶﻚ (ﺃﹶﻱ :ﺃﹶﻟﹾﺘﺰﹺﻡ ﻭﺃﹶﺭﺟﹺـﻊ ﻭﺃﹸﻗـﺮ
)ﺑﹺﻨﹺﻌﻤﺘﻚ ﻋﻠﹶﻲ ﻭﺃﹶﺑﻮﺀُ ﺑﹺﺬﹶﻧﺒﹺﻲ( :ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺣﺠﺮﹴ :ﺃﹶﻱﹺ :ﺍﻟﺬﱠﻧﺐﹺ ﺍﻟﹾﻌﻈﻴﻢﹺ ﺍﻟﹾﻤﻮﺟﹺﺐﹺ ﻟﻠﹾﻘﹶﻄﻴﻌﺔ ﻟﹶﻮﻟﹶﺎ ﻭﺍﺳﻊ ﻋﻔﹾﻮﹺﻙ ﻭﺟﺎﻣﻊ ﻓﹶﻀﻠﻚ.
ﺍﻫـ .ﻭﻫﻮ ﺫﹸﻫﻮﻝﹲ ﻭﻏﹶﻔﹾﻠﹶﺔﹲ ﻣﻨﻪ ﺃﹶﻥﱠ ﻫﺬﹶﺍ ﻟﹶﻔﹾﻆﹸ ﺍﻟﻨﺒﻮﺓ ،ﻭﻫﻮ ﻣﻌﺼﻮﻡ ﺣﺘﻰ ﻋﻦﹺ ﺍﻟﺰﻟﱠﺔ .ﻭﺃﹶﻏﹾﺮﺏ ﻣﻦ ﻫﺬﹶﺍ ﺃﹶﻧﻪ ﻃﹶﻌﻦ ﻓﻲ ﻋﺒـﺎﺭﺓ
ﺍﻟﻄﱢﻴﺒﹺﻲ ،ﻣﻊ ﻛﹶﻤﺎﻝﹺ ﺣﺴﻨﹺﻬﺎ ﺣﻴﺚﹸ ﻗﹶﺎﻝﹶ :ﺍﻋﺘﺮﻑ ﺃﹶﻭﻟﹰﺎ ﺑﹺﺄﹶﻧﻪ ﺗﻌﺎﻟﹶﻰ ﺃﹶﻧﻌﻢ ﻋﻠﹶﻴﻪ ﻭﻟﹶﻢ ﻳﻘﹶﻴﺪﻩ ﻟﻴﺸﻤﻞﹶ ﻛﹸﻞﱠ ﺍﻟﹾﺈﹺﻧﻌﺎﻡﹺ ،ﺛﹸـﻢ ﺍﻋﺘـﺮﻑ
ﺑﹺﺎﻟﺘﻘﹾﺼﲑﹺ ،ﻭﺃﹶﻧﻪ ﻟﹶﻢ ﻳﻘﹸﻢ ﺑﹺﺄﹶﺩﺍﺀِ ﺷﻜﹾﺮﹺﻫﺎ ،ﻭﻋﺪﻩ ﺫﹶﻧﺒﺎ ﻣﺒﺎﻟﹶﻐﺔﹰ ﻓﻲ ﻫﻀﻢﹺ ﺍﻟﻨﻔﹾﺲﹺ ﺗﻌﻠﻴﻤﺎ ﻟﻠﹾﺄﹸﻣﺔ) ﻓﹶﺎﻏﹾﻔﺮ ﻟﻲ ،ﻓﹶﺈﹺﻧ ﻪ ﻟﹶﺎ ﻳﻐﻔﺮ ﺍﻟﺬﱡﻧﻮﺏ(
ﺃﹶﻱ :ﻣﺎ ﻋﺪﺍ ﺍﻟﺸﺮﻙ) ﺇﹺﻟﱠﺎ ﺃﹶﻧﺖ ." ﻗﹶﺎﻝﹶ( ﺃﹶﻱﹺ :ﺍﻟﻨﺒﹺﻲ - ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ) - ﻭﻣﻦ ﻗﹶﺎﻟﹶﻬﺎ( ﺃﹶﻱ :ﻫﺬﻩ ﺍﻟﹾﻜﹶﻠﻤـﺎﺕ) ﻣـﻦ
ﺍﻟﻨﻬﺎﺭﹺ( ﺃﹶﻱ :ﻓﻲ ﺑﻌﺾﹺ ﺃﹶﺟﺰﺍﺋﻪ) ﻣﻮﻗﻨﺎ ﺑﹺﻬﺎ( :ﻧﺼﺐ ﻋﻠﹶﻰ ﺍﻟﹾﺤﺎﻝﹺ ﺃﹶﻱ :ﺣﺎﻝﹶ ﻛﹶﻮﻧﹺﻪ ﻣﻌﺘﻘﺪﺍ ﻟﺠﻤﻴﻊﹺ ﻣـﺪﻟﹸﻮﻟﻬﺎ ﺇﹺﺟﻤﺎﻟﹰـﺎ ﺃﹶﻭ
ﺗﻔﹾﺼﻴﻠﹰﺎ )ﻓﹶﻤﺎﺕ ﻣﻦ ﻳﻮﻣﻪ : (ﺍﺣﺘﻴﺞ ﺇﹺﻟﹶﻴﻪ ﻣﻊ ﻛﹶﻮﻥ ﺍﻟﹾﻔﹶﺎﺀِ ﻟﻠﺘﻌﻘﻴﺐﹺ ،ﻟﺄﹶﻥﱠ ﺗﻌﻘﻴﺐ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﺑﹺﺤﺴﺒﹺﻪ ﻛﹶﺘﺰﻭﺝ ﻓﹶﻮﻟﺪ ﻟﹶﻪ ،ﻭﻫﺬﹶﺍ ﻟﹶﺎ
ﻳﻮﺟﹺﺐ ﻗﹶﻮﻟﹶﻬﺎ ﻓﻲ ﺫﹶﻟﻚ ﺍﻟﹾﻴﻮﻡﹺ )ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﻤﺴِﻲ (ﺃﹶﻱ ﺗﻐﺮﺏ ﺷﻤﺴﻪ ،ﻓﹶﻬ ﻮ ﺯﹺﻳﺎﺩﺓﹸ ﺇﹺﻳﻀﺎﺡﹴ ﻭﺗﺄﹾﻛﻴﺪ) ﻓﹶﻬﻮ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﹾﺠﻨﺔ (ﺃﹶﻱ:
ﻳﻤﻮﺕ ﻣﺆﻣﻨﺎ ﻓﹶﻴﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔﹶ ﻟﹶﺎ ﻣﺤﺎﻟﹶﺔﹶ ،ﺃﹶﻭ ﻣﻊ ﺍﻟﺴﺎﺑﹺﻘﲔ» ) ﻭﻣﻦ ﻗﹶﺎﻟﹶﻬﺎ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻭﻫﻮ ﻣﻮﻗﻦ ﺑﹺﻬﺎ ﻓﹶﻤﺎﺕ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﺼﺒﹺﺢ ﻓﹶ ﻬﻮ
)(٢
ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﹾﺠﻨﺔ«
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٥٩٤٧ﺑﺎﺏ ﻓﻀﻞ ﺍﻻﺳﺘﻐﻔﺎﺭ.
)(٢ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(١٦٢٠- ١٦١٩ /٤
٢٨
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﺗﺴﺒﻴﺢ ﻭﲢﻤﻴﺪ ﻭﺗﻜﺒﲑ ﻭﻠﻴﻞﹲ ﻭﺍﺳﺘﻐﻔﺎﺭ ..ﻳﻨﺠﻲ ﻗﺎﺋﻠﹶﻪ ﻣﻦ ﺍﻟﻨﺎﺭ:
ﻓﹶﻌﻦ ﺯﻳﺪ ﺃﹶﻧﻪ ﺳﻤﻊ ﺃﹶﺑﺎ ﺳﻼﱠﻡﹴ ﻳﻘﹸﻮﻝﹸ ﺣﺪﺛﹶﻨﹺﻰ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦ ﻓﹶﺮﻭﺥ ﺃﹶﻧﻪ ﺳﻤﻊ ﻋﺎﺋﺸﺔﹶ ﺗﻘﹸﻮﻝﹸ ﺇﹺﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ
ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ »:ﺇﹺﻧﻪ ﺧﻠﻖ ﻛﹸﻞﱡ ﺇﹺﻧﺴﺎﻥ ﻣﻦ ﺑﻨﹺﻰ ﺁﺩﻡ ﻋﻠﹶﻰ ﺳﺘﲔ ﻭﺛﹶﻼﹶﺛﻤﺎﺋﹶﺔ ﻣﻔﹾﺼﻞﹴ ﻓﹶﻤﻦ ﻛﹶﺒﺮ ﺍﻟﻠﱠﻪ ﻭﺣﻤﺪ ﺍﻟﻠﱠﻪ ﻭﻫﻠﱠﻞﹶ ﺍﻟﻠﱠﻪ
ﻭﺳﺒﺢ ﺍﻟﻠﱠﻪ ﻭﺍﺳﺘﻐﻔﹶﺮ ﺍﻟﻠﱠﻪ ﻭﻋﺰﻝﹶ ﺣﺠﺮﺍﹰ ﻋﻦ ﻃﹶﺮﹺﻳﻖﹺ ﺍﻟﻨﺎﺱﹺ ﺃﹶﻭ ﺷﻮﻛﹶﺔﹰ ﺃﹶﻭ ﻋﻈﹾﻤﺎﹰ ﻋﻦ ﻃﹶﺮﹺﻳﻖﹺ ﺍﻟﻨﺎﺱﹺ ﻭﺃﹶﻣﺮ ﺑﹺﻤﻌﺮﻭﻑ ﺃﹶﻭ ﻧﻬﻰ ﻋﻦ
ﻣﻨﻜﹶﺮﹴ ﻋﺪﺩ ﺗﻠﹾﻚ ﺍﻟﺴﺘﲔ ﻭﺍﻟﺜﱠﻼﹶﺛﻤﺎﺋﹶﺔ ﺍﻟﺴﻼﹶﻣﻰ ﻓﹶﺈﹺﻧﻪ ﻳﻤﺸﻰ ﻳﻮﻣﺌﺬ ﻭﻗﹶﺪ ﺯﺣﺰﺡ ﻧﻔﹾﺴﻪ ﻋﻦﹺ ﺍﻟﻨﺎﺭﹺ « .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺗﻮﺑﺔﹶ ﻭﺭﺑﻤﺎ ﻗﹶﺎﻝﹶ
)(١
» ﻳﻤﺴِﻰ «
)ﻣﻦ ﺑﲎ ﺁﺩﻡ( ﺑﻴﺎﻥ ﻹﻓﺎﺩﺓ ﺍﻟﺘﻌﻤﻴﻢ )ﻋﻠﻰ ﺳﺘﲔ ﻭﺛﻼﲦﺎﺋﺔ ﻣﻔﺼﻞ( ﺑﺎﻹﺿﺎﻓﺔ ﻭﻫﻮ ﺑﻔﺘﺢ ﺍﳌﻴﻢ ﻭﻛـﺴﺮ ﺍﻟـﺼﺎﺩ،
ﻣﻠﺘﻘﻰ ﺍﻟﻌﻈﻤﲔ ﰲ ﺍﻟﺒﺪﻥ )ﻓﻤﻦ ﻛﱪﺍﷲ( ﺃﻱ ﻋﻈﻤﻪ ﺃﻭ ﻗﺎﻝ ﺍﷲ ﺃﻛﱪ ﻗﺎﻟﻪ ﺍﻟﻘﺎﺭﻱ) :ﻭﻫﻠﻞ ﺍﷲ( ﺃﻱ ﻭﺣﺪﻩ ﺃﻭ ﻗﺎﻝ ﻻ ﺇﻟـﻪ
ﺇﻻ ﺍﷲ )ﻭﺳﺒﺢ ﺍﷲ( ﺃﻱ ﻧﺰﻫﻪ ﻋﻤﺎ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ،ﺃﻭ ﻗﺎﻝ ﺳﺒﺤﺎﻥ ﺍﷲ )ﻭﻋﺰﻝ( ﺃﻱ ﺑﻌﺪ ﻭﳓﻰ )ﺃﻭ ﺷـﻮﻛﺔ ﺃﻭ
ﻋﻈﻤﺎﹰ( ﺃﻭ ﻟﻠﺘﻨﻮﻳﻊ )ﺃﻭ ﺃﻣﺮ( ﻭﰲ ﺭﻭﺍﻳﺔ ،ﻭﺃﻣﺮ ﺑﺎﻟﻮﺍﻭ ﻣﻜﺎﻥ ﺃﻭ )ﻋﺪﺩ ﺗﻠﻚ ﺍﻟﺴﺘﲔ( ﺃﻱ ﺑﻌﺪﺩﻫﺎ ﻧﺼﺐ ﺑﱰﻉ ﺍﳋﺎﻓﺾ ﻣﺘﻌﻠﻖ
ﺑﺎﻷﺫﻛﺎﺭ ﻭﻣﺎ ﺑﻌﺪﻫﺎ ﺃﻭ ﺑﻔﻌﻞ ﻣﻘﺪﺭ ،ﻳﻌﲏ ﻣﻦ ﻓﻌﻞ ﺍﳋﲑﺍﺕ ﺍﳌﺬﻛﻮﺭﺓ ﻭﳓﻮﻫﺎ ﻋﺪﺩ ﺗﻠﻚ ﺍﻟﺴﺘﲔ) .ﺍﻟﺜﻼﺙ ﻣﺎﺋﺔ( ﺑﺈﺿﺎﻓﺔ
ﺛﻼﺙ ﺇﱃ ﻣﺎﺋﺔ ﻣﻊ ﺗﻌﺮﻳﻒ ﺍﻷﻭﻝ ﻭﺗﻨﻜﲑ ﺍﻟﺜﺎﱐ ،ﻭﺍﳌﻌﺮﻭﻑ ﻷﻫﻞ ﺍﻟﻌﺮﺑﻴﺔ ﻋﻜﺴﻪ ،ﻭﻫﻮ ﺗﻨﻜﲑ ﺍﻷﻭﻝ ﻭﺗﻌﺮﻳـﻒ ﺍﻟﺜـﺎﱐ.
ﻭﺃﺟﻴﺐ ﺑﺄﻥ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﺯﺍﺋﺪﺗﺎﻥ ،ﻓﻼ ﺍﻋﺘﺪﺍﺩ ﺑﺪﺧﻮﳍﻤﺎ ﻗﺎﻝ ﺍﻟﻄﻴﱯ :ﻭﻟﻮ ﺫﻫﺐ ﺇﱃ ﺃﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺑﻌﺪ ﺍﻹﺿﺎﻓﺔ ﻛﻤﺎ ﰲ
ﺍﳋﻤﺴﺔ ﻋﺸﺮ ﺑﻌﺪ ﺍﻟﺘﺮﻛﻴﺐ ﻟﻜﺎﻥ ﻭﺟﻬﺎﹰ ﺣﺴﻨﺎﹰ .ﻭﻗﻴﻞ :ﻣﺎﺋﺔ ﻣﻨﺼﻮﺏ ﻋﻠﻰ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻠﻰ ﻗﻮﻝ ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﻌﺮﺑﻴﺔ) .ﻓﺈﻧـﻪ
ﳝﺸﻲ( ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻭﺑﺎﻟﺸﲔ ﺍﳌﻌﺠﻤﺔ ﻣﻦ ﺍﳌﺸﻰ ،ﻭﰲ ﺭﻭﺍﻳﺔ ﳝﺴﻰ ﺑﻀﻤﻬﺎ ﻭﺑﺎﻟﺴﲔ ﺍﳌﻬﻤﻠﺔ ﻣﻦ ﺍﻹﻣﺴﺎﺀ ﻭﻛﻼﳘﺎ ﺻﺤﻴﺢ
)(٢
ﻗﺎﻟﻪ ﺍﻟﻨﻮﻭﻱ) :ﻳﺆﻣﺌﺬ( ﺃﻱ ﻭﻗﺖ ﺇﺫ ﻓﻌﻞ ﺫﻟﻚ )ﻭﻗﺪ ﺯﺣﺰﺡ ﻧﻔﺴﻪ( ﺃﻱ ﺑﻌﺪﻫﺎ ﻭﳓﺎﻫﺎ
* ﻭﺛﻼﺙ ﻛﻠﻤﺎﺕ ﺳﺒﺐ ﻟﺪﺧﻮﻝ ﺍﳉﻨﺎﺕ:
ﻓﹶﻌﻦ ﺍﳌﻨﻴﺬﺭ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ " " : ﻣﻦ ﻗﹶﺎﻝﹶ ﺇﹺﺫﹶﺍ ﺃﹶﺻﺒﺢ :ﺭﺿﻴﺖ ﺑﹺـﺎﷲِ
)(٣
ﺭﺑﺎ ،ﻭﺑﹺﺎﻟﹾﺈﹺﺳﻠﹶﺎﻡﹺ ﺩﻳﻨﺎ ،ﻭﺑﹺﻤﺤﻤﺪ ﻧﺒﹺﻴﺎ ،ﻓﹶﺄﹶﻧﺎ ﺍﻟﺰﻋﻴﻢ ﻟﺂﺧﺬﹶ ﺑﹺﻴﺪﻩ ﺣﺘﻰ ﺃﹸﺩﺧﻠﹶﻪ ﺍﻟﹾﺠﻨﺔﹶ "
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﺳﻌﻴﺪ ﺍﻟﹾﺨﺪﺭﹺﻱ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﻳﺎ ﺃﹶﺑﺎ ﺳـﻌﻴﺪ ﻣـﻦ
ﺭﺿﻲ ﺑﹺﺎﷲِ ﺭﺑﺎ ،ﻭﺑﹺﺎﻹِﺳﻼﹶﻡﹺ ﺩﻳﻨﺎﹰ ،ﻭﺑﹺﻤﺤﻤﺪ ﻧﺒﹺﻴﺎ ،ﻭﺟﺒﺖ ﻟﹶﻪ ﺍﻟﹾﺠﻨﺔ . «ﻓﹶﻌﺠﹺﺐ ﻟﹶﻬﺎ ﺃﹶﺑﻮ ﺳﻌﻴﺪ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺃﹶﻋﺪﻫﺎ ﻋﻠﹶﻲ ﻳﺎ ﺭﺳﻮﻝﹶ
ﺍﷲِ ﻓﹶﻔﹶﻌﻞﹶ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ» :ﻭﺃﹸﺧﺮﻯ ﻳﺮﻓﹶﻊ ﺑﹺﻬﺎ ﺍﻟﹾﻌﺒﺪ ﻣﺎﺋﹶﺔﹶ ﺩﺭﺟﻪ ﻓﻲ ﺍﻟﹾﺠﻨﺔ ،ﻣﺎ ﺑﻴﻦ ﻛﹸﻞﱢ ﺩﺭﺟﺘﻴﻦﹺ ﻛﹶﻤﺎ ﺑﻴﻦ ﺍﻟـﺴﻤﺎﺀِ ﻭﺍﻷَﺭﺽﹺ« .
)(٤
ﻗﹶﺎﻝﹶ :ﻭﻣﺎ ﻫﻲ؟ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲِ ،ﻗﹶﺎﻝﹶ» :ﺍﻟﹾﺠﹺﻬﺎﺩ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﷲِ ،ﺍﻟﹾﺠﹺﻬﺎﺩ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﷲِ«
)(١ﺭﻭﺍﻩ ﻣﺴﻠﻢ.(١٠٠٧)
)(٢ﻣﺮﻋﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(٣٣٢ /٦
) (٣ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺍﻟﺼﺤﻴﺤﺔ )(٢٦٨٦
) (٤ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) (١٨٨٤ﺑﺎﺏ ﺑﻴﺎﻥ ﻣﺎ ﺃﻋﺪ ﺍﷲ ﺗﻌﺎﱃ ﻟﻠﻤﺠﺎﻫﺪ ﰲ ﺍﳉﻨﺔ ﻣﻦ ﺍﻟﺪﺭﺟﺎﺕ ،ﺍﻟﻨﺴﺎﺋﻲ ) (٣١٣١ﺩﺭﺟﺔ ﺍﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲُ ﻋﺰ
ﻭﺟﻞ.
٢٩
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﺫﻛﺮ ﻳﻌﺪﻝﹸ ﻋﺘﻖ ﺭﻗﹶﺒﺔ:(١)
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻋﻴﺎﺵ ﺍﻟﺰﺭﻗﻲ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﻗﹶﺎﻝﹶ ﺣﲔ ﻳﺼﺒﹺ ﺢ:
ﻻﹶ ﺇﹺﻟﹶﻪ ﹺﺇﻻﱠ ﺍﷲُ ﻭﺣﺪﻩ ﻻﹶ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ،ﻟﹶﻪ ﺍﻟﹾﻤﻠﻚ ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ،ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻋﺪﻝﹸ ﺭﻗﹶﺒـﺔ ﻣـﻦ ﻭﻟﹶـﺪ
ﺇﹺﺳﻤﺎﻋﻴﻞﹶ ،ﻭﺣﻂﱠ ﻋﻨﻪ ﻋﺸﺮ ﺧﻄﻴﺌﺎﺕ ،ﻭﺭﻓﻊ ﻟﹶﻪ ﻋﺸﺮ ﺩﺭﺟﺎﺕ ،ﻭﻛﹶﺎﻥﹶ ﻓﹶﻲ ﺣﺮﺯﹴ ﻣﻦ ﺍﻟﺸﻴﻄﹶﺎﻥ ﺣﺘﻰ ﻳﻤﺴِﻲ ،ﻭﺇﹺﺫﹶﺍ ﺃﹶﻣﺴﻰ
ﻓﹶﻤﺜﹾﻞﹸ ﹶﺫﻟﻚ ﺣﺘﻰ ﻳﺼﺒﹺﺢ . «ﻗﹶﺎﻝﹶ :ﻓﹶﺮﺃﹶﻯ ﺭﺟﻞﹲ ﺭﺳﻮﻝﹶ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﹶﻴﻪ ﻭﺳﻠﻢ -ﻓﻴﻤﺎ ﻳﺮﻯ ﺍﻟﻨﺎﺋﻢ ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﺭﺳـﻮﻝﹶ
)(٢
ﺍﷲِ! ﺇﹺﻥﱠ ﺃﹶﺑﺎ ﻋﻴﺎﺵ ﻳﺮﻭﹺﻱ ﻋﻨﻚ ﻛﹶﺬﹶﺍ ﻭﻛﹶﺬﹶﺍ ﻓﹶﻘﹶﺎﻝﹶ» :ﺻﺪﻕ ﺃﹶﺑﻮ ﻋﻴﺎﺵ«
ﻭﻋﻦﹺ ﺍﻟﹾﺒﺮﺍﺀِ ﺑﻦﹺ ﻋﺎﺯﹺﺏﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﻗﹶﺎﻝﹶ :ﻻﹶ ﺇﹺﻟﹶﻪ ﺇﹺﻻﱠ ﺍﷲُ
ﻭﺣﺪﻩ ﻻﹶ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ﻟﹶﻪ ﺍﻟﹾﻤﻠﹾﻚ ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ،ﹶﺃﻭ ﻣﻨﺢ(٣) ﻣﻨﹺﻴﺤﺔﹰ ) (٤ﺃﹶﻭ ﻫﺪﻯ ﺯﻗﹶﺎﻗﺎﹰ ) (٥ﻛﹶﺎﻥﹶ ﻛﹶ ﻤﻦ
)(٦
ﺃﹶﻋﺘﻖ ﺭﻗﹶﺒﺔ«
* ﻭﺫﻛﺮ ﻳﻌﺪﻝﹸ ﻋﺘﻖ ﺃﹶﺭﺑﻊﹺ ﺭﹺﻗﹶﺎﺏﹴ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﺃﹶﻳﻮﺏ ﺍﻷَﻧﺼﺎﺭﹺﻱ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻗﹶﺎﻝﹶ :ﻻﹶ ﺇﹺﻟﹶﻪ ﺇﹺﻻﱠ
ﺍﷲُ ﻭﺣﺪﻩ ﻻﹶ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ﻟﹶﻪ ﺍﻟﹾﻤﻠﹾﻚ ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶ ﺪﻳﺮ ،ﻋﺸﺮ ﻣﺮﺍﺭﹴ ﻛﹶﺎﻥﹶ ﻛﹶﻤﻦ ﺃﹶﻋﺘﻖ ﺃﹶﻧﻔﹸﺲﹴ ﻣﻦ ﻭﻟﹶـﺪ
)(٧
ﺇﹺﺳﻤﺎﻋﻴﻞﹶ«
* ﻭﺫﻛﺮ ﻳﻌﺪﻝﹸ ﻋﺘﻖ ﻋﺸﺮﹺ ﺭﹺﻗﹶﺎﺏﹴ): (٨
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻗﹶﺎﻝﹶ :ﻻﹶ ﺇﹺﻟﹶﻪ ﺇﹺﻻﱠ ﺍﷲُ ﻭﺣﺪﻩ
ﻻﹶ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ،ﻟﹶﻪ ﺍﻟﹾﻤﻠﹾﻚ ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ﻓﻲ ﻳﻮﻡﹴ ﻣﺎﺋﹶﺔﹶ ﻣﺮﺓ ﻛﹶﺎﻧﺖ ﻟﹶﻪ ﻋﺪﻝﹸ ) (٩ﻋﺸﺮ ﺭﹺﻗﹶﺎﺏﹴ ،ﻭﻛﹸﺘﺒﺖ
) (١ﺗﺨﻴﻞﹾ ﺃﺧﻲ ﺍﻟﻜﹶﺮﱘ ﺃﻥﱠ ﺑﺈﻋﺘﺎﻗﻚ ﺭﻗﺒﺔﹰ ﻭﺍﺣﺪﺓﹰ ﺗﻌﺘﻖ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ " :-ﺃﹶﻳﻤﺎ ﺭﺟﻞﹴ ﺃﹶﻋﺘﻖ ﺍﻣﺮﺃﹰ ﻣﺴﻠﻤﺎ ،ﺍﺳﺘﻨﻘﹶﺬﹶ ﺍﷲُ ﺑﹺﻜﹸﻞﱢ ﻋﻀﻮﹴ ﻣﻨﻪ ﻋﻀﻮﺍ ﻣﻨﻪ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ))ﺥ( ) ، ٢٣٨١ﻡ( ((١٥٠٩) - ٢٤ﻓﹶﻜﹶﻴﻒ
ﻟﹶﻮ ﺃﻋﺘﻘﺖ ﺭﻗﹶﺒﺔﹰ ﻓﻲ ﺍﻟﺼﺒﺎﺡﹺ ﻭﺃﹸﺧﺮﻯ ﻓﻲ ﺍﳌﹶﺴﺎ ِﺀ
)(٢ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٣٨٦٧ﺑﺎﺏ ﻣﺎ ﻳﺪﻋﻮ ﺑﻪ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﺃﺻﺒﺢ ﻭﺇﺫﺍ ﺃﻣﺴﻰ،
) (٣ﻣﻨﺢ :ﺃﻋﻄﻰ.
) (٤ﻣﻨﻴﺤﺔ :ﻫﻲ ﺍﻟﻨﺎﻗﺔ ﻳﻌﻄﻴﻬﺎ ﺍﻟﺮﺟﻞ ﻟﻴﺸﺮﺑﻮﻥ ﻟﺒﻨﻬﺎ ﻭﻳﻨﺘﻔﻌﻮﻥ ﻣﻦ ﻭﺑﺮﻫﺎ ﻣﺪﺓ ﰒ ﻳﺮﺩﻭﺎ ﺇﻟﻴﻪ ،ﻭﺗﺴﻤﻰ ﺍﻟﻨﺎﻗﺔ ﺍﳌﻌﻄﺎﺓ ﻋﻠـﻰ ﻫـﺬﺍ ﺍﻟﻮﺟـﻪ
ﻣﻨﻴﺤﺔ.
) (٥ﻫﺪﻯ ﺯﻗﺎﻗﺎ :ﺍﻟﺰﻗﺎﻕ ﺑﺎﻟﻀﻢ ﺍﻟﻄﺮﻳﻖ ﻳﺮﻳﺪ ﻣﻦ ﺩﻝ ﺍﻟﻀﺎﻝ ﺃﻭ ﺍﻷﻋﻤﻰ ﻋﻠﻰ ﻃﺮﻳﻘﻪ.
) (٦ﺭﻭﺍﻩ ﺃﲪﺪ ) (١٨٥٥٤ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ). (١٥٣٥
) (٧ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٠٤١ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﻬﻠﻴﻞ ،ﻭﻣﺴﻠﻢ ) (٢٦٩٣ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺪﻋﺎﺀ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ.
)(٨ﺗﺨﻴﻞﹾ ﺃﺧﻲ ﺍﻟﻜﹶﺮﱘ ﺃﻥﱠ ﺑﺈﻋﺘﺎﻗﻚ ﺭﻗﺒﺔﹰ ﻭﺍﺣﺪﺓﹰ ﺗﻌﺘﻖ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ " :-ﺃﹶﻳﻤﺎ ﺭﺟﻞﹴ ﺃﹶﻋﺘﻖ ﺍﻣﺮﺃﹰ ﻣﺴﻠﻤﺎ ،ﺍﺳﺘﻨﻘﹶﺬﹶ ﺍﷲُ ﺑﹺﻜﹸﻞﱢ ﻋﻀﻮﹴ ﻣﻨﻪ ﻋﻀﻮﺍ ﻣﻨﻪ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ))ﺥ( ) ، ٢٣٨١ﻡ( ((١٥٠٩) - ٢٤ﻓﹶﻜﹶﻴﻒ
ﻟﹶﻮ ﺃﻋﺘﻘﺖ ﻋﺸﺮ ﺭﹺﻗﹶﺎﺏﹴ ﻓﻲ ﺍﻟﺼﺒﺎﺡﹺ ﻭﺃﹸﺧﺮﻯ ﻓﻲ ﺍﳌﹶﺴﺎﺀِ
) (٩ﻋﺪﻝ ﺭﻗﺒﺔ :ﺃﻱ :ﻣﺜﻞ ﻋﺘﻘﻬﺎ.
٣٠
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻟﹶﻪ ﻣﺎﺋﹶﺔﹸ ﺣﺴﻨﺔ ،ﻭﻣﺤﻴﺖ ﻋﻨﻪ ﻣﺎﺋﹶﺔﹸ ﺳﻴﺌﹶﺔ ،ﻭﻛﹶﺎﻧﺖ ﻟﹶﻪ ﺣﺮﺯﺍﹰ ﻣﻦ ﺍﻟﺸﻴﻄﹶﺎﻥ (١)ﻳﻮﻣﻪ ﺫﹶﻟﻚ ﺣﺘﻰ ﻳﻤﺴِﻲ ،ﻭﻟﹶﻢ ﻳـﺄﹾﺕ ﺃﹶﺣـﺪ
)(٢
ﺑﹺﺄﹶﻓﹾﻀﻞﹶ ﻣﻤﺎ ﺟﺎﺀَ ﺑﹺﻪ ،ﺇﹶﻻﱠ ﺭﺟﻞﹲ ﻋﻤﻞﹶ ﺃﹶﻛﹾﺜﹶﺮ ﻣﻨﻪ«
*ﻭﺫﻛﺮ ﻋﺸﺮ ﻣﺮﺍﺕ ﻳﻜﺘﺐ ﺑﻪ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﻣﻮﺟﹺﺒﺎﺕ (٣) ﻭﻳﻤﺤﻰ ﺑﻪ ﻋﺸﺮ ﺳﻴﺌﺎﺕ ﻣﻮﺑﹺﻘﹶﺎﺕ:(٤)
ﻓﹶﻌﻦ ﻋﻤﺎﺭﺓﹶ ﺑﻦﹺ ﺷﺒﹺﻴﺐﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﻗﹶﺎﻝﹶ :ﻻﹶ ﺇﹺﻟﹶﻪ ﺇﹺﻻﱠ ﺍﷲُ
ﻭﺣﺪﻩ ﻻﹶ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ،ﻟﹶﻪ ﺍﻟﹾﻤﻠﹾﻚ ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ﻳﺤﻴﹺﻲ ﻭﻳﻤﻴﺖ ،ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ،ﻋﺸﺮ ﻣﺮﺍﺕ ﻋﻠﹶﻰ ﺇﹺﺛﹾﺮﹺ ) (٥ﺍﻟﹾﻤﻐﺮﹺﺏﹺ،
ﺑﻌﺚﹶ ﺍﷲَ ﻟﹶﻪ ﻣﺴﻠﹶﺤﻪ (٦) ﻳﺤﻔﹶﻈﹸﻮﻧﻪ ﻣﻦ ﺍﻟﺸﻴﻄﹶﺎﻥ ﺣﺘﻰ ﻳﺼﺒﹺﺢ ،ﻭﻛﹶﺘﺐ ﺍﷲُ ﻟﹶﻪ ﺑﹺﻬﺎ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﻣﻮﺟﹺﺒﺎﺕ (٧) ﻭﻣﺤﺎ ﻋﻨﻪ
)(٩
ﻋﺸﺮ ﺳﻴﺌﺎﺕ ﻣﻮﺑﹺﻘﹶﺎﺕ (٨)ﻭﻛﹶﺎﻧﺖ ﻟﹶﻪ ﺑﹺﻌﺪﻝﹺ ﻋﺸﺮﹺ ﺭﹺﻗﹶﺎﺏﹴ ﻣﺆﻣﻨﺎﺕ«
ﻭﻋﻦ ﻣﻌﺎﺫ ﺑﻦﹺ ﺟﺒﻞﹴ ،ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ " :ﻣﻦ ﻗﹶﺎﻝﹶ ﺣﲔ ﻳﻨﺼﺮﹺﻑ ﻣـﻦ
ﺻﻠﹶﺎﺓ ﺍﻟﹾﻐﺪﺍﺓ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﺘﻜﹶﻠﱠﻢ :ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ،ﻟﹶﻪ ﺍﻟﹾﻤﻠﹾﻚ ،ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ﺑﹺﻴﺪﻩ ﺍﻟﹾﺨﻴﺮ ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷـﻲﺀٍ
ﻗﹶﺪﻳﺮ ﻋﺸﺮ ﻣﺮﺍﺕ ﺃﹸﻋﻄﻲ ﺑﹺﻬﹺﻦ ﺳﺒﻌﺎ :ﻛﹸﺘﺐ ﻟﹶﻪ ﺑﹺﻬﹺﻦ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ،ﻭﻣﺤﻲ ﻋﻨﻪ ﺑﹺﻬﹺﻦ ﻋﺸﺮ ﺳﻴﺌﹶﺎﺕ ،ﻭﺭﻓﻊ ﻟﹶﻪ ﺑﹺﻬﹺﻦ ﻋـﺸﺮ
ﺩﺭﺟﺎﺕ ،ﻭﻛﹸﻦ ﻟﹶﻪ ﻋﺪﻝﹸ ﻋﺸﺮﹺ ﻧﺴﻤﺎﺕ ،ﻭﻛﹸﻦ ﻟﹶﻪ ﺣﺎﻓﻈﹰﺎ ﻣﻦ ﺍﻟﺸﻴﻄﹶﺎﻥ ،ﻭﺣﺮﺯﺍ ﻣﻦ ﺍﻟﹾﻤﻜﹾﺮﻭﻩ ،ﻭﻟﹶﻢ ﻳﻠﹾﺤﻘﹾﻪ ﻓﻲ ﻳﻮﻣﻪ ﺫﹶﻟﻚ
)(١٠
ﺏ ﺃﹸﻋﻄﻲ ﻣﺜﹾﻞﹸ ﺫﹶﻟﻚ ﻟﹶﻴﻠﹶﺘﻪ"
ﺫﹶﻧﺐ ﺇﹺﻟﱠﺎ ﺍﻟﺸﺮﻙ ﺑﹺﺎﻟﻠﱠﻪ ﻋﺰ ﻭﺟﻞﱠ ،ﻭﻣﻦ ﻗﹶﺎﻟﹶﻬﻦ ﺣﲔ ﻳﻨﺼﺮﹺﻑ ﻣﻦ ﺍﻟﹾﻤﻐﺮﹺ ﹺ
* ﻭﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ ..ﺗﻐﺮﺱ ﻟﻚ ﰲ ﺍﳉﻨﺔ ﺃﺭﺑﻊ ﺷﺠﺮﺍﺕ :
ﻓﹶﻌﻦ ﺃﹶﻧﺲﹺ ﺑﻦﹺ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻣﺮ ﺑﹺﻪ ﻭﻫﻮ ﻳﻐﺮﹺﺱ ﻏﹶﺮﺳﺎﹰ ﻓﹶﻘﹶﺎﻝﹶ» :ﻳﺎ
ﺃﹶﺑﺎ ﻫﺮﻳﺮﺓﹶ! ﻣﺎ ﺍﻟﱠﺬﻱ ﺗﻐﺮﹺﺱ؟« .ﻗﹸﻠﹾﺖ :ﻏﺮﺍﺳﺎﹰ ﻟﻲ ،ﻗﹶﺎﻝﹶ» :ﺃﹶﻻﹶ ﺃﹶﺩﻟﱡﻚ ﻋﻠﹶﻰ ﻏﺮﺍﺱﹴ ﺧﲑﹴ ﻟﹶﻚ ﻣﻦ ﻫﺬﹶﺍ؟« .ﻗﹶﺎﻝﹶ :ﺑﻠﹶـﻰ ﻳـﺎ
ﺭﺳﻮﻝﹶ ﺍﷲِ! ﻗﹶﺎﻝﹶ» :ﻗﹸﻞﹾ :ﺳﺒﺤﺎﻥﹶ ﺍﷲِ ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﻭﻻﹶ ﺇﹺﻟﹶﻪ ﺇﹺﻻﱠ ﺍﷲُ ﻭﺍﷲُ ﺍﻛﹾﺒﺮ ،ﻳﻐﺮﺱ ﻟﹶﻚ ﺑﹺﻜﹸـﻞﱢ ﻭﺍﺣـﺪﺓ ﺷـﺠﺮﺓﹲ ﻓـﻲ
)(١١
ﺍﻟﹾﺠﻨﺔ«
) (١ﰲ ﺣﺮﺯ :ﺃﻱ :ﰲ ﺣﻔﻆ ﻭﺻﻮﻥ.
) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٠٤٠ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﻬﻠﻴﻞ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﻣﺴﻠﻢ ) (٢٦٩١ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺪﻋﺎﺀ.
) (٣ﻣﻮﺟﺒﺎﺕ :ﺃﻱ :ﻟﻠﺠﻨﺔ.
) (٤ﻣﻮﺑﻘﺎﺕ :ﻣﻬﻠﻜﺎﺕ.
) (٥ﻋﻠﻰ ﺃﺛﺮ :ﺃﻱ :ﺑﻌﺪ.
) (٦ﻣﺴﻠﺤﺔ :ﺍﳌﺴﻠﺤﺔ ﺍﻟﻘﻮﻡ ﺍﻟﺬﻳﻦ ﳛﻔﻈﻮﻥ ﺍﻟﺜﻐﻮﺭ ﻣﻦ ﺍﻟﻌﺪﻭ ﻭﲰﻮﺍ ﻣﺴﻠﺤﺔ ﻷﻢ ﻳﻜﻮﻧﻮﻥ ﺫﻭﻱ ﺳﻼﺡ ﺃﻭ ﻷﻢ ﻳﺴﻜﻨﻮﻥ ﺍﳌﺴﻠﺤﺔ ﻭﻫـﻲ
ﻛﺎﻟﺜﻐﺮ.
) (٧ﻣﻮﺟﺒﺎﺕ :ﺃﻱ :ﻟﻠﺠﻨﺔ.
) (٨ﻣﻮﺑﻘﺎﺕ :ﻣﻬﻠﻜﺎﺕ.
) (٩ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ، (٣٥٣٤ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ :ﺣﺴﻦ ﻟﻐﲑﻩ ،ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ )(٤٧٣
) (١٠ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻄﱪﺍﱐ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻭﺍﻟﻠﻔﻆ ﻟﻪ ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ :ﺣﺴﻦ ﻟﻐﲑﻩ ،ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ )(٤٧٥
) (١١ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ) (٣٨٠٧ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﺴﺒﻴﺢ ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ )(٢٦١٣
٣١
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻭﻋﻦﹺ ﺍﺑﻦﹺ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺃﹶﻛﹾﺜﺮﻭﺍ ﻣﻦ ﻏﺮﺱﹺ ﺍﻟﹾﺠﻨﺔ ﻓﹶﺈﹺﻧﻪ
)(١
ﻋﺬﹾﺏ ﻣﺎﺅﻫﺎ ،ﻃﹶﻴﺐ ﺗﺮﺍﺑﻬﺎ ،ﻓﹶﺄﹶﻛﹾﺜﺮﻭﺍ ﻣﻦ ﻏﺮﺍﺳﻬﺎ :ﻻﹶ ﺣﻮﻝﹶ ﻭﻻﹶ ﻗﹸﻮﺓﹶ ﺇﹺﻻﱠ ﺑﹺﺎﷲِ«
ﻭﻋﻦﹺ ﺍﺑﻦﹺ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻟﹶﻘﻴﺖ ﺇﹺﺑﺮﺍﻫﻴﻢ ﻟﹶﻴﻠﹶﺔﹶ ﺃﹸﺳـﺮﹺﻱ
ﺑﹺﻲ ،ﻓﹶﻘﹶﺎﻝﹶ :ﻳﺎ ﻣﺤﻤﺪ !ﺃﹶﻗﹾﺮﹺﺉ ﺃﹸﻣﺘﻚ ﻣﻨﻲ ﺍﻟﺴﻼﹶﻡ ،ﻭﺃﹶﺧﺒﹺﺮﻫﻢ ﺃﹶﻥﱠ ﺍﻟﹾﺠﻨﺔﹶ ﻃﹶﻴﺒﺔﹸ ﺍﻟﺘﺮﺑﺔ ،ﻋﺬﹾﺑﺔﹸ ﺍﻟﹾﻤﺎﺀِ ،ﻭﺃﹶﻧﻬﺎ ﻗﻴﻌﺎﻥﹲ ﻭﺃﹶﻥﱠ ﻏﺮﺍﺳﻬﺎ:
)(٢
ﺳﺒﺤﺎ ﹶﻥ ﺍﷲِ ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﻭﻻﹶ ﺇﹺﻟﹶﻪ ﺇﹺﻻﱠ ﺍﷲُ ﻭﺍﷲُ ﺍﻛﹾﺒﺮ«
ﻗﻮﻟﻪ)) :ﺇﺎ ﻗﻴﻌﺎﻥ(( :ﺍﻟﻘﻴﻌﺎﻥ ﲨﻊ ﻗﺎﻉ ،ﻭﻫﻮ ﺍﳌﺴﺘﻮﻱ ﻣﻦ ﺍﻷﺭﺽ ،ﻭﺍﻟﻐﺮﺍﺱ ﲨﻊ ﻏﺮﺱ ،ﻭﻫﻮ ﻣـﺎ ﻳﻐـﺮﺱ،
ﻭﺍﻟﻐﺮﺍﺋﺲ ﺃﻳﻀﺎ ﻭﻗﺖ ﺍﻟﻐﺮﺱ ،ﻭﺍﻟﻐﺮﺱ ﺇﳕﺎ ﻳﺼﻠﺢ ﰲ ﺍﻟﺘﺮﺑﺔ ﺍﻟﻄﻴﺒﺔ ،ﻭﻳﻨﻤﻮ ﺑﺎﳌﺎﺀ ﺍﻟﻌﺬﺏ ،ﺍﳌﻌـﲎ :ﺃﻋﻠﻤﻬـﻢ ﺃﻥ ﻫـﺬﻩ
ﺍﻟﻜﻠﻤﺎﺕ ﺗﻮﺭﺙ ﻗﺎﺋﻠﻬﺎ ﺍﳉﻨﺔ ،ﻭﺗﻔﻴﺪ ﳐﺎﺭﻓﺘﻬﺎ ،ﻭﺃﻥ ﺍﻟﺴﺎﻋﻲ ﰲ ﺍﻛﺘﺴﺎﺎ ﻻ ﻳﺼﻴﻊ ﺳﻌﻴﻪ؛ ﻷﺎ ﺍﳌﻐﺮﺱ ﺍﻟﺬﻱ ﻻ ﻳﺘﻠﻒ ﻣﺎ
ﺍﺳﺘﻮﺩﻉ ﻓﻴﻪ .ﻭﺃﻗﻮﻝ :ﻫﻨﺎ ﺇﺷﻜﺎﻝ؛ ﻷﻥ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻳﺪﻝ ﻋﻠﻲ ﺃﻥ ﺍﳉﻨﺔ ﺃﺭﺽ ﺧﺎﻟﻴﺔ ﻋﻦ ﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﻘﺼﻮﺭ ،ﻭﻳﺪﻝ ﻗﻮﻟﻪ
ﺗﻌﺎﱄ {:ﺟﻨﺎﺕ ﲡﺮﻱ ﻣﻦ ﲢﺘﻬﺎ ﺍﻷﺎﺭ }ﻭﻗﻮﻟﻪ ﺗﻌﺎﱄ {:ﺃﻋﺪﺕ ﻟﻠﻤﺘﻘﲔ }ﻋﻠﻲ ﺃﺎ ﻏﲑ ﺧﺎﻟﻴﺔ ﻋﻨﻬﺎ؛ ﻷﺎ ﺇﺫﺍ ﲰﻴﺖ ﺟﻨﺔ
ﻷﺷﺠﺎﺭﻫﺎ ﺍﳌﺘﻜﺎﺛﻔﺔ ﺍﳌﻈﻠﺔ ﺑﺎﻟﺘﻔﺎﻑ ﺃﻏﺼﺎﺎ ،ﻭﺗﺮﻛﻴﺐ ﺍﳉﻨﺔ ﺩﺍﺋﺮ ﻋﻠﻲ ﻣﻌﲎ ﺍﻟﺴﺘﺮ ،ﻭﺃﺎ ﳐﻠﻮﻗـﺔ ﻣﻌـﺪﺓ ﻟﻠﻤـﺘﻘﲔ.
ﻭﺍﳉﻮﺍﺏ :ﺃﺎ ﻛﺎﻧﺖ ﻗﻴﻌﺎﻧﺎ ،ﰒ ﺇﻥ ﺍﷲ ﺗﻌﺎﱄ ﺃﻭﺟﺪ ﺑﻔﻀﻠﻪ ﻭﺳﻌﺔ ﺭﲪﺘﻪ ﻓﻴﻬﺎ ﺃﺷﺠﺎﺭﺍ ﻭﻗﺼﻮﺭﺍ ﻋﻠﻲ ﺣـﺴﺐ ﺃﻋﻤـﺎﻝ
ﺍﻟﻌﺎﻣﻠﲔ ،ﻟﻜﻞ ﻋﺎﻣﻞ ﻣﺎ ﳜﺘﺺ ﺑﻪ ﲝﺴﺐ ﻋﻤﻠﻪ ،ﰒ ﺇﻥ ﺍﷲ ﺗﻌﺎﱄ ﳌﺎ ﻳﺴﺮﻩ ﳌﺎ ﺧﻠﻖ ﻟﻪ ﻣﻦ ﺍﻟﻌﻤﻞ ﻟﻴﻨﺎﻝ ﺑﻪ ﺫﻟﻚ ﺍﻟﺜـﻮﺍﺏ،
ﺟﻌﻠﻪ ﻛﺎﻟﻐﺎﺭﺱ ﻟﺘﻠﻚ ﺍﻷﺷﺠﺎﺭ ﻋﻠﻲ ﺳﺒﻴﻞ ﺍﺎﺯ؛ ﺇﻃﻼﻗﺎ ﻟﻠﺴﺒﺐ ﻋﻠﻲ ﺍﳌﺴﺒﺐ .ﻣﺜﺎﻟﻪ ﰲ ﺍﻟﺸﺎﻫﺪ ﺍﻟﻮﺍﻟﺪ ﺇﺫﺍ ﺃﻟﻒ ﻛﺘﺎﺑـﺎ
ﺟﺎﻣﻌﺎ ﻟﻶﺩﺍﺏ ،ﻓﻘﺎﻝ :ﻫﺬﺍ ﻟﻮﻟﺪﻱ ﺇﺫﺍ ﺗﻌﻠﻢ ﻭﻧﺸﺄ ﺃﺩﺑﻴﺎ ،ﻓﺈﺫﺍ ﺣﺼﻞ ﻟﻪ ﻭﻟﺪ ﺑﻌﺪ ﺑﺮﻫﺔ ﻋﻠﻲ ﻣﺎ ﺃﺭﺍﺩ ﻣﻨﻪ ،ﻓﻘـﺎﻝ :ﺃﻧـﺖ
ﺻﺎﺣﺐ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ،ﻭﺃﻧﺖ ﺍﻟﺬﻱ ﺣﺼﻠﺘﻪ ،ﻭﲨﻌﺖ ﻣﺎ ﻓﻴﻪ؛ ﻷﻧﻚ ﺃﻧﺖ ﺍﻟﻐﺮﺽ ﻓﻴﻪ ،ﻭﳌﺎ ﻛـﺎﻥ ﺳـﺒﺐ ﺇﳚـﺎﺩ ﺍﷲ
).(٣
ﺍﻷﺷﺠﺎﺭ ﻋﻤﻞ ﺍﻟﻌﺎﻣﻞ ﺃﺳﻨﺪ ﺍﻟﻐﺮﺍﺱ ﺇﻟﻴﻪ .ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺎﻟﺼﻮﺍﺏ
* ﻭﻣﻦ ﻗﹶﺎﻝﹶ :ﺳﺒﺤﺎﻥﹶ ﺍﷲ ﺍﻟﹾﻌﻈﻴﻢ ﻭﺑﹺﺤﻤﺪﻩ ،ﻏﹸﺮﹺﺳﺖ ﻟﹶﻪ ﻧﺨﻠﹶﻪ ﻓﻲ ﺍﻟﹾﺠﻨﺔ:
ﻓﻌﻦ ﺟﺎﺑﹺﺮﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻗﹶﺎﻝﹶ :ﺳﺒﺤﺎﻥﹶ ﺍﷲ ﺍﻟﹾﻌﻈﻴﻢ ﻭﺑﹺﺤﻤﺪﻩ،
)(٤
ﻏﹸﺮﹺﺳﺖ ﻟﹶﻪ ﻧﺨﻠﹶﻪ ﻓﻲ ﺍﻟﹾﺠﻨﺔ«
* ﻭﺃﺭﺑﻊ ﻛﻠﻤﺎﺕ ..ﺗﻨﻔﹸﺾ ﺍﻟﹾﺨﻄﻴﺌﹶﺎﺕ:
ﻓﻌﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﺃﹶﺧﺬﹶ ﻏﹸﺼﻨﺎ ﻓﹶﻨﻔﹶﻀﻪ ﻓﹶﻠﹶﻢ ﻳﻨﺘﻔﺾ ،ﹸﺛﻢ ﻧﻔﹶـﻀﻪ ﻓﹶﻠﹶـﻢ
ﻳﻨﺘﻔﺾ ،ﺛﹸﻢ ﻧﻔﹶﻀﻪ ﻓﹶﺎﻧﺘﻔﹶﺾ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ» :ﺇﹺﻥﱠ ﺳﺒﺤﺎﻥﹶ ﺍﻟﻠﱠﻪ ،ﻭﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ،ﻭﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠـﻪ،
)(٥
ﻭﺍﻟﻠﱠﻪ ﺃﹶﻛﹾﺒﺮ ،ﺗﻨﻔﹸﺾ ﺍﻟﹾﺨﻄﹶﺎﻳﺎ ﻛﹶﻤﺎ ﺗﻨﻔﹸﺾ ﺍﻟﺸﺠﺮﺓﹸ ﻭﺭﻗﹶﻬﺎ«
)(١ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ) ،(١٣٣٥٤ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣ ﹺﻊ ).(١٢١٣
)(٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) ، (٣٤٦٢ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ ).(٣٤٦٠
)(٣ﺷﺮﺡ ﺍﳌﺸﻜﺎﺓ ﻟﻠﻄﻴﱯ ﺍﻟﻜﺎﺷﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺴﻨﻦ )(١٨٣١ /٦
)) (٤ﺻﺤﻴﺢ :ﺍﻟﺼﺤﻴﺤﺔ( ٦٤ :
)) (٥ﺣﺴﻦ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(١٥٧٠ :
٣٢
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﻣﺎﺋﹶﺔﹸ ﺗﺴﺒﹺﻴﺤﺔ ﺗﻜﹾﺘﺐ ﻟﹶﻚ ﺎ ﺃﹶﻟﹾﻒ ﺣﺴﻨﺔ ،ﻭﺗﺤﻂﱡ ﻋﻨﻚ ﺃﹶﻟﹾﻒ ﺳﻴﺌﹶﺔ:
ﻓﻌﻦ ﻣﺼﻌﺐ ﺑﻦ ﺳﻌﺪ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﺎﻝ :ﺣﺪﺛﲏ ﺃﰊ ﻗﺎﻝ ﻛﻨﺎ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳـﻠﱠﻢ ﻓﻘـﺎﻝ:
»ﺃﹶﻳﻌﺠﺰ ﺃﹶﺣﺪﻛﹸﻢ ﺃﹶﻥﹾ ﻳﻜﹾﺴِﺐ ﺃﹶﻟﹾﻒ ﺣﺴﻨﺔ؟« .ﻓﹶﺴﺄﹶﻟﹶﻪ ﺳﺎﺋﻞﹲ ﻣﻦ ﺟﻠﹶﺴﺎﺋﻪ :ﻛﹶﻴﻒ ﻳﻜﹾﺴِﺐ ﺃﹶﺣﺪﻧﺎﹶ ﺃﹶﻟﹾﻒ ﺣﺴﻨﺔ؟ ﻗﹶﺎﻝﹶ» :ﻳﺴﺒﺢ
)(١
ﺃﹶﺣﺪﻛﹸﻢ ﻣﺎﺋﹶﺔﹶ ﺗﺴﺒﹺﻴﺤﺔ ﺗﻜﹾﺘﺐ ﻟﹶﻪ ﺃﹶﻟﹾﻒ ﺣﺴﻨﺔ ،ﻭﺗﺤﻂﱡ ﻋﻨﻪ ﺃﹶﻟﹾﻒ ﺳﻴﺌﹶﺔ«
* ﻭﻻﺣﻮﻝﹶ ﻭﻻﹶ ﻗﹸﻮﺓﹶ ﺇﹺﻻﱠ ﺑﹺﺎﷲِ ﺑﺎﺏ ﻣﻦ ﺃﹶﺑﻮﺍﺏﹺ ﺍﻟﹾﺠﻨﺔ ،ﻓﻬﻞ ﺳﺘﻄﺮﻗﻪ ﺍﻷُﻣﺔ؟
ﻓﹶﻌﻦ ﻗﹶﻴﺲﹺ ﺑﻦﹺ ﺳﻌﺪ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ» :ﺃﹶﻻﹶ ﺃﹶﺩﻟﱡﻚ ﻋﻠﹶﻰ ﺑﺎﺏﹴ ﻣﻦ ﺃﹶﺑﻮﺍﺏﹺ ﺍﻟﹾﺠﻨﺔ؟« .ﻗﹸﻠﹾﺖ :ﺑﻠﹶﻰ ﻗﹶﺎﻝﹶ» :ﻻﹶ
)(٢
ﺣﻮﻝﹶ ﻭﻻﹶ ﻗﹸﻮﺓﹶ ﺇﹺﻻﱠ ﺑﹺﺎﷲِ«.
* ﻭﺍﺳﺘﻐﻔﹶﺎﺭ ﻳﻐﻔﺮ ﻟﻘﹶﺎﺋﻠﻪ ﻭﺇﻥ ﻛﹶﺎﻥﹶ ﻓﹶﺮ ﻣﻦ ﺍﻟﺰﺣﻒ:
ﻓﻌﻦ ﺑﻼﻝ ﺑﻦ ﻳﺴﺎﺭ ﺑﻦ ﺯﻳﺪ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﺎﻝ :ﺣﺪﺛﲏ ﺃﰊ ﻋﻦ ﺟﺪﻱ ﺃﻧﻪ ﲰﻊ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ
)(٣
ﻳﻘﻮﻝ» :ﻣﻦ ﻗﹶﺎﻝﹶ ﺃﹶﺳﺘﻐﻔﺮ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﻫﻮ ﺍﳊﹶﻲ ﺍﻟﻘﹶﻴﻮﻡ ﻭﺃﹶﺗﻮﺏ ﺇﹺﻟﹶﻴﻪ ،ﻏﹸﻔﺮ ﻟﹶﻪ ﻭﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﻓﹶﺮ ﻣﻦ ﺍﻟﺰﺣﻒ«
* ﻭﺍﺳﺘﻐﻔﹶﺎﺭ ﻳﻜﺘﺐ ﻟﻘﹶﺎﺋﻠﻪ ﻣﻠﻴﺎﺭﺍﺕ ﺍﳊﺴﻨﺎﺕ ﰱ ﺛﻮﺍﱏ ﻣﻌﺪﻭﺩﺍﺕ :
ﻓﻌﻦ ﻋﺒﺎﺩﺓﹶ ﺑﻦﹺ ﺍﻟﺼﺎﻣﺖ ،ﻗﹶﺎﻝﹶ :ﺳﻤﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻳﻘﹸﻮﻝﹸ» :ﻣـﻦﹺ ﺍﺳـﺘﻐﻔﹶﺮ ﻟﻠﹾﻤـﺆﻣﻨﹺﲔ
)(٤
ﻭﺍﻟﹾﻤﺆ ﻣﻨﺎﺕ ﻛﹶﺘﺐ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﺑﹺﻜﹸﻞﱢ ﻣﺆﻣﻦﹴ ﻭﻣﺆﻣﻨﺔ ﺣﺴﻨﺔﹰ«
* ﻭﺍﳌﹸﻬﻠﱢﻠﹸﻮﻥﹶ ﻭﺍﳌﹸﻜﹶﺒﺮﻭﻥﹶ ﺑﹺﺎﻟﹾﺠﻨﺔ ﻣﺒﺸﺮﻭﻥﹶ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﺎ ﺃﹶﻫﻞﱠ ﻣﻬﹺﻞﱞ ) (٥ﻗﹶﻂﹼ ﺃﻻﱠ ﺑﺸﺮ،
)(٦
ﻭﻻﹶ ﻛﹶﺒﺮ ﻣﻜﹶﺒﺮ ﻗﹶﻂﹼ ﺇﹺﻻﱠ ﺑﺸﺮ . «ﻗﻴﻞﹶ :ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﷲِ! ﺑﹺﺎﻟﹾﺠﻨﺔ؟ ﻗﹶﺎﻝﹶ» :ﻧﻌﻢ«
)ﻣﺎ ﺃﻫﻞ ﻣﻬﻞ ﻗﻂ ﻭﻻ ﻛﱪ ﻣﻜﱪ ﻗﻂ( ﳛﺘﻤﻞ ﰲ ﺍﳊﺞ ﻭﳛﺘﻤﻞ ﻣﻄﻠﻘﺎﹰ) .ﺇﻻ ﺑﺸﺮ ﺑﺎﳉﻨﺔ( ﺃﻱ ﺑﺸﺮﺗﻪ ﺍﳌﻼﺋﻜﺔ ﻳﻮﻡ
ﺍﻟﻘﻴﺎﻣﺔ ﺑﺄﻥ ﻟﻪ ﺍﳉﻨﺔ ﺑﺈﻫﻼﻟﻪ ﺃﻭ ﺑﺘﻜﺒﲑﻩ ،ﻭﺑﺸﺮﻩ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺬﺍ ﺍﳋﱪ ﺃﻱ ﺇﻻ ﻛﺎﻥ ﻣﺒﺸﺮﺍﹰ ـﺬﺍ
).(٧
ﺍﳋﱪ
)) (١ﺭﻭﺍﻩ ﻣﺴﻠﻢ(٢٦٩٨:
)(٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ )(٢٦١٠
)) (٣ﺻﺤﻴﺢ :ﺻﺤﻴﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(١٦٢٢ :
) (٤
)ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ( ٦٠٢٦:
)(٥ﻣﺎ ﺃﻫﻞ ﻣﻬﻞ :ﺍﻹﻫﻼﻝ ﻫﻮ :ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﺑﺎﻟﺘﻠﺒﻴﺔ ،ﻭﻣﻌﲎ ﺍﳊﺪﻳﺚ :ﻣﺎ ﺭﻓﻊ ﻣﻠﺐ ﺻﻮﺗﻪ ﺑﺎﻟﺘﻠﺒﻴﺔ ﰲ ﺣﺞ ﺃﻭ ﻋﻤﺮﺓ.
)(٦ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ) ، (٧٧٧٩ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ) ، (٥٥٦٩ﺍﻟﺼﺤﻴﺤﺔ ). (١٦٢١
)(٧ﺍﻟﺘﻨﻮﻳﺮ ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ )(٣٦٤ /٩
٣٣
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﺫﻛﺮ ﰲ ﺧﺘﺎﻡﹺ ﺍﳌﹶﺠﺎﻟﺲ ..ﻳﻐﻔﺮ ﺧﻄﹶﺎﻳﺎ ﺍﳌﹶﺠﺎﻟﺲ:
ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ " :ﻣﻦ ﺟﻠﹶﺲ ﻓﻲ ﻣﺠﻠﺲﹴ ﻓﹶﻜﹶﺜﹸﺮ ﻓﻴﻪ ﻟﹶﻐﻄﹸﻪ ،ﻓﹶﻘﹶـﺎﻝﹶ
ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﻘﹸﻮﻡ ﻣﻦ ﻣﺠﻠﺴِﻪ ﺫﹶﻟﻚ :ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﱠﻬﻢ ﻭﺑﹺﺤﻤﺪﻙ ،ﺃﹶﺷﻬﺪ ﺃﹶﻥﹾ ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺃﹶﻧﺖ ﺃﹶﺳﺘﻐﻔﺮﻙ ﻭﺃﹶﺗﻮﺏ ﺇﹺﻟﹶﻴﻚ ،ﺇﹺﻟﱠﺎ ﻏﹸﻔﺮ ﹶﻟﻪ
)(١
ﻣﺎ ﻛﹶﺎﻥﹶ ﻓﻲ ﻣﺠﻠﺴِﻪ ﺫﹶﻟﻚ"
* ﻭﲪﺪ ﺍﷲ ﺑﻌﺪ ﺍﻟﻄﻌﺎﻡ ﻭﻟﺒﺲ ﺍﻟﺜﻴﺎﺏ ﻳﻐﻔﺮ ﻟﻚ ﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻮﻫﺎﺏ:
ﻓﻌﻦ ﺳﻬﻞﹺ ﺑﻦﹺ ﻣﻌﺎﺫ ﺑﻦﹺ ﺃﹶﻧﺲﹴ ،ﻋﻦ ﺃﹶﺑﹺﻴﻪ ،ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﹶﻠﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ " :ﻣﻦ ﺃﹶﻛﹶﻞﹶ ﻃﹶﻌﺎﻣﺎ ﻓﹶﻘﹶﺎﻝﹶ :ﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ
ﺍﻟﱠﺬﻱ ﺃﹶﻃﹾﻌﻤﻨﹺﻲ ﻫﺬﹶﺍ ﻭﺭﺯﻗﹶﻨﹺﻴﻪ ﻣﻦ ﻏﹶﻴﺮﹺ ﺣﻮﻝﹴ ﻣﻨﻲ ﻭﻟﹶﺎ ﻗﹸﻮﺓ ،ﻏﹸﻔﺮ ﻟﹶﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣﻦ ﺫﹶﻧﺒﹺﻪ ،ﻭﻣﻦ ﻟﹶﺒﹺﺲ ﺛﹶﻮﺑﺎ ﻓﹶﻘﹶﺎﻝﹶ :ﺍﻟﹾﺤﻤـﺪ ﻟﻠﱠـﻪ
)(٢
ﺍﻟﱠﺬﻱ ﻛﹶﺴﺎﻧﹺﻲ ﻫﺬﹶﺍ ﻣﻦ ﻏﹶﻴﺮﹺ ﺣﻮﻝﹴ ﻣﻨﻲ ﻭﻟﹶﺎ ﻗﹸﻮﺓ ،ﻏﹸﻔﺮ ﻟﹶﻪ ﻣﺎ ﺗﻘﹶﺪﻡ ﻣﻦ ﺫﹶﻧﺒﹺﻪ"
* ﻭﺫﻛﹾﺮ ﺩﺧﻮﻝﹺ ﺍﻟﺴﻮﻕ ﻳﻜﺘﺐ ﺑﻪ ﻟﻠﻌﺒﺪ ﻣﻠﻴﻮﻥ ﺣﺴﻨﺔ ﻭﻳﻤﺤﻰ ﻋﻨﻪ ﻣﻠﻴﻮﻥ ﺳﻴﺌﹶﺔ ﻭﻳﺒﲎ ﻟﻪ ﺑﻪ ﺑﻴﺖ ﻓﻲ ﺍﳉﹶﻨﺔ:
ﻓﹶﻌﻦﹺ ﺍﺑﻦﹺ ﻋﻤﺮ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ" : ﻣﻦ ﻗﹶﺎﻝﹶ ﻓﻲ ﺍﻟﺴﻮﻕﹺ ﻻﹶ ﹺﺇﹶﻟﻪ
ﺇﹺﻻﱠ ﺍﻟﻠﱠﻪ ، ﻭﺣﺪﻩ ﻻﹶ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ، ﻟﹶﻪ ﺍﻟﹾﻤﻠﹾﻚ ، ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ، ﺑﹺﻴﺪﻩ ﺍﻟﹾﺨﻴﺮﹺ ،ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ، ﻛﹶﺘﺐ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﺃﹶﻟﹾـﻒ
)(٣
ﺃﹶﻟﹾﻒ ﺣﺴﻨﺔ ، ﻭﻣﺤﺎ ﻋﻨﻪ ﺃﹶﻟﹾﻒ ﺃﹶﻟﹾﻒ ﺳﻴﺌﹶﺔ ، ﻭﺑﻨﻰ ﻟﹶﻪ ﺑﻴﺘﺎ ﻓﻲ ﺍﻟﹾﺠﻨﺔ"
) ﻣﻦ ﺩﺧﻞﹶ ﺍﻟﺴﻮﻕ ( ﻗﹶﺎﻝﹶ ﺍﻟﻄﱢﻴﺒﹺﻲ : ﺧﺼﻪ ﺑﹺﺎﻟﺬﱢﻛﹾﺮﹺ ﻟﺄﹶﻧﻪ ﻣﻜﹶﺎﻥﹸ ﺍﻟﹾﻐﻔﹾﻠﹶﺔ ﻋﻦ ﺫﻛﹾﺮﹺ ﺍﻟﻠﱠﻪ ﻭﺍﻟﺎﺷﺘﻐﺎﻝﹺ ﺑﹺﺎﻟﺘﺠـﺎﺭﺓ ﻓﹶﻬـﻮ
ﻣﻮﺿﻊ ﺳﻠﹾﻄﹶﻨﺔ ﺍﻟﺸﻴﻄﹶﺎﻥ ﻭﻣﺠﻤﻊ ﺟﻨﻮﺩﻩ ﻓﹶﺎﻟﺬﱠﺍﻛﺮ ﻫﻨﺎﻙ ﻳﺤﺎﺭﹺﺏ ﺍﻟﺸﻴﻄﹶﺎﻥﹶ ﻭﻳﻬﺰﹺﻡ ﺟﻨﻮﺩﻩ ﻓﹶﻬﻮ ﺧﻠﻴﻖ ﺑﹺﻤﺎ ﺫﹸﻛﺮ ﻣﻦ ﺍﻟﺜﱠﻮﺍﺏﹺ
ﺍﻧﺘﻬﻰ ).ﻓﹶﻘﹶﺎﻝﹶ ( ﺃﹶﻱ ﺳﺮﺍ ﺃﹶﻭ ﺟﻬﺮﺍ ) ﺑﹺﻴﺪﻩ ﺍﻟﹾﺨﻴﺮ ( ﻭﻛﹶﺬﹶﺍ ﺍﻟﺸﺮ ﻟﻘﹶﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ } :ﻗﹸﻞﹾ ﻛﹸﻞﱞ ﻣﻦ ﻋﻨﺪ ﺍﻟﻠﱠﻪ { ﻓﹶﻬﻮ ﻣﻦ ﺑـﺎﺏﹺ
ﺍﻟﺎﻛﹾﺘﻔﹶﺎﺀِ ﺃﹶﻭ ﻣﻦ ﻃﹶﺮﹺﻳﻖﹺ ﺍﻟﹾﺄﹶﺩﺏﹺ ﻓﹶﺈﹺﻥﱠ ﺍﻟﺸﺮ ﻟﹶﺎ ﻳﻨﺴﺐ ﺇﹺﻟﹶﻴﻪ ) ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ( ﺃﹶﻱ ﻣﺸﻲﺀٍ ) ﻗﹶﺪﻳﺮ ( ﺗﺎﻡ ﺍﻟﹾﻘﹸـﺪﺭﺓ . ﻗﹶـﺎﻝﹶ
ﺍﻟﻄﱢﻴﺒﹺﻲ : ﻓﹶﻤﻦ ﺫﹶﻛﹶﺮ ﺍﻟﻠﱠﻪ ﻓﻴﻪ ﺩﺧﻞﹶ ﻓﻲ ﺯﻣﺮﺓ ﻣﻦ ﻗﹶﺎﻝﹶ ﺗﻌﺎﻟﹶﻰ ﻓﻲ ﺣﻘﱢﻬﹺﻢ " ﺭﹺﺟﺎﻝﹲ ﻟﹶﺎ ﺗﻠﹾﻬﹺﻴﻬﹺﻢ ﺗﺠﺎﺭﺓﹲ ﻭﻟﹶﺎ ﺑﻴﻊ ﻋﻦ ﺫﻛﹾﺮﹺ ﺍﻟﻠﱠﻪ)"
)(٤
ﻛﹶﺘﺐ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ( ﺃﹶﻱ ﺃﹶﺛﹾﺒﺖ ﻟﹶﻪ ﺃﹶﻭ ﺃﹶﻣﺮ ﺑﹺﺎﻟﹾﻜﺘﺎﺑﺔ ﻟﺄﹶﺟﻠﻪ ) ﻭﻣﺤﻰ ﻋﻨﻪ ( ﺃﹶﻱ ﺑﹺﺎﻟﹾﻤﻐﻔﺮﺓ ﺃﹶﻭ ﺃﹶﻣﺮ ﺑﹺﺎﻟﹾﻤﺤﻮﹺ ﻋﻦ ﺻﺤﻴﻔﹶﺘﻪ.
* ﻭﻣﻦ ﺻﻠﱠﻰ ﻋﺸﺮﺍﹰ ﻋﻠﹶﻲ ﺍﻟﻨﱯ ﺍﻷﻣﲔ ..ﺷﻔﹶﻊ ﻟﻪ ﻳﻮﻡ ﺍﻟﺪﻳﻦ:
ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﺍﻟﺪﺭﺩﺍﺀِ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﺻﻠﱠﻰ ﻋﻠﹶﻲ ﺣﻴﻦ ﻳﺼﺒﹺﺢ
)(٥
ﻋﺸﺮﺍﹰ ،ﻭﺣﻴﻦ ﻳﻤﺴِﻲ ﻋﺸﺮﺍﹰ ،ﺃﹶﺩﺭﻛﹶﺘﻪ ﺷﻔﹶﺎﻋﺘﻲ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ«
* ﻭﺃﹶﻭﻟﹶﻰ ﺍﻟﻨﺎﺱﹺ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺑﺮﺳﻮﻝﹺ ﺍﷲِ ..ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻋﻠﻴﻪ ﺻﻠﹶﺎﺓ:
ﻓﻌﻦﹺ ﺍﺑﻦﹺ ﻣﺴﻌﻮﺩ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﻢ» :ﺃﹶﻭﻟﹶﻰ ﺍﻟﻨﺎﺱﹺ ﺑﹺﻲ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻋﻠﹶﻲ ﺻﻠﹶﺎﺓ«
).(١
) (١
)ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(١٥١٦ :
) (٢
)ﺣﺴﻦ ﻟﻐﲑﻩ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(٢٠٤٢ :
) (٣ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﹾﺠﺎﻣﻊ )(٦٢٣١-٢٠٩٣
) (٤ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ )(٣٢٤ / ٨
) (٥ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱏ ﻛﻤﺎ ﰱ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ) ، (١٢٠ / ١٠ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ). (٦٣٥٧
٣٤
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻗﻮﻟﻪ)) :ﺃﻭﱄ ﺍﻟﻨﺎﺱ ﰊ(( ﻛﻘﻮﻟﻪ ﺗﻌﺎﱄ} :ﺇﻥ ﺃﻭﱄ ﺍﻟﻨﺎﺱ ﺑﺈﺑﺮﺍﻫﻴﻢ ﻟﻠﺬﻳﻦ ﺍﺗﺒﻌﻮﻩ ﻭﻫﺬﺍ ﺍﻟﻨﱯ{ ﻳﻌﲏ ﺃﻥ ﺃﺧﺺ ﺃﻣﱵ
).(٢
ﰊ ،ﻭﺃﻗﺮﻢ ﻣﲏ ،ﻭﺃﺣﻘﻬﻢ ﺑﺸﻔﺎﻋﱵ -ﺃﻛﺜﺮﻫﻢ ﻋﻠﻲ ﺻﻼﺓ ،ﻣﻦ ﺍﻟﻮﱄ ﺍﻟﻘﺮﺏ ،ﻭﺿﻤﻦ ﻣﻌﲎ ﺍﻻﺧﺘﺼﺎﺹ ﻓﻌﺪﻱ ﺑﺎﻟﺒﺎﺀ
* ﻭﺃﹶﻗﺮﺏ ﺍﻟﻨﺎﺱﹺ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻣﱰﻟﺔﹰ ﻣﻦ ﺭﺳﻮﻝﹺ ﺍﷲِ ..ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻋﻠﻴﻪ ﺻﻠﹶﺎﺓ:
ﻓﹶﻌﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ":ﺃﻛﺜﺮﻭﺍ ﻋﻠﻲ ﻣﻦ ﺍﻟﺼﻼﺓ ﰲ ﻛﻞ ﻳﻮﻡ
)(٣
ﺍﳉﻤﻌﺔ ﻓﺈﻥ ﺻﻼﺓ ﺃﻣﱵ ﺗﻌﺮﺽ ﻋﻠﻲ ﰲ ﻛﻞ ﻳﻮﻡ ﲨﻌﺔ ﻓﻤﻦ ﻛﺎﻥ ﺃﻛﺜﺮﻫﻢ ﻋﻠﻲ ﺻﻼﺓ ﻛﺎﻥ ﺃﻗﺮﻢ ﻣﲏ ﻣﱰﻟﺔ"
* ﻭﺫﻛﺮ ﻣﻦ ﻗﺎﻟﻪ ﻣﺎﺋﹶﱵ ﻣﺮﻩ ﻓﻲ ﻳﻮﻡﹴ ،ﻟﹶﻢ ﻳﺴﺒﹺﻘﹾﻪ ﺃﹶﺣﺪ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻪ ،ﻭﻻﹶ ﻳﺪ ﹺﺭﻛﹾﻪ ﺃﹶﺣﺪ ﺑﻌﺪﻩ:
ﻓﹶﻌﻦ ﻋﺒﺪ ﺍﷲِ ﺑﻦﹺ ﻋﻤﺮﹴﻭ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﻤﺎ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﻗﹶﺎﻝﹶ :ﻻﹶ ﺇﹺﻟﹶﻪ ﺇﹺﻻﱠ
ﺍﷲُ ﻭﺣﺪﻩ ﻻﹶ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ،ﻟﹶﻪ ﺍﻟﹾﻤﻠﹾﻚ ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ،ﻣﺎﺋﹶﱵ ﻣﺮﻩ ﻓﻲ ﻳﻮﻡﹴ ،ﻟﹶﻢ ﻳﺴﺒﹺﻘﹾﻪ ﺃﹶﺣﺪ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻪ،
)(٤
ﻭﻻﹶ ﻳﺪﺭﹺﻛﹾﻪ ﺃﹶﺣﺪ ﺑﻌﺪﻩ ،ﺇﹺﻻﱠ ﺑﹺﺄﹶﻓﹾﻀﻞﹶ ﻣﻦ ﻋﻤﻠﻪ«
* ﻭﺫﻛﺮ ﻣﻦ ﻗﺎﻟﻪ ﻣﺎﺋﹶﱵ ﻣﺮﻩ ﻓﻲ ﻳﻮﻡﹴ ﻟﹶﻢ ﻳﻮﺍﻑ ﺃﹶﺣﺪ ﻣﻦ ﺍﻟﹾﺨﻼﹶﺋﻖﹺ ﺑﹺﻤﺜﹾﻞﹺ ﻣﺎ ﻭﺍﻓﹶﻰ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﻗﹶﺎﻝﹶ ﺣﻴﻦ ﻳﺼﺒﹺﺢ :ﺳﺒﺤﺎﻥﹶ
)(٥
ﺍﷲِ ﺍﻟﹾﻌﻈﻴﻢ ﻭﺑﹺﺤﻤﺪﻩ ﻣﺎﺋﹶﺔﹶ ﻣﺮﻩ ،ﻭﺇﹺﺫﹶﺍ ﺃﹶﻣﺴﻰ ﻛﹶﺬﹶﻟﻚ ،ﻟﹶﻢ ﻳﻮﺍﻑ ﺃﹶﺣﺪ ﻣﻦ ﺍﻟﹾﺨﻼﹶﺋﻖﹺ ﺑﹺﻤﺜﹾﻞﹺ ﻣﺎ ﻭﺍﻓﹶﻰ«
* ﻭﺫﻛﺮ ﻣﻦ ﻗﺎﻟﻪ ﻣﺎﺋﹶﱵ ﻣﺮﻩ ﻓﻲ ﻳﻮﻡﹴ ﻟﹶﻢ ﻳﺄﹾﺕ ﺃﹶﺣﺪ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ،ﺑﹺﺄﹶﻓﹾﻀﻞﹶ ﻣﻤﺎ ﺟﺎﺀَ ﺑﹺﻪ ،ﺇﹶﻻﱠ ﺃﹶﺣﺪ ﻗﹶﺎﻝﹶ ﻣﺜﹾﻞﹶ ﻣـﺎ ﻗﹶـﺎﻝﹶ ﺃﹶﻭ ﺯﺍﺩ
ﻋﻠﹶﻴﻪ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﻗﹶﺎﻝﹶ ﺣﲔ ﻳﺼﺒﹺﺢ ﻭﺣـﲔ
ﻳﻤﺴِﻲ :ﺳﺒﺤﺎﻥﹶ ﺍﷲِ ﻭﺑﹺﺤﻤﺪﻩ ،ﻣﺎﺋﹶﺔﹶ ﻣﺮﺓ ،ﻟﹶﻢ ﻳﺄﹾﺕ ﺃﹶﺣﺪ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ،ﺑﹺﺄﹶﻓﹾﻀﻞﹶ ﻣﻤﺎ ﺟﺎﺀَ ﺑﹺﻪ ،ﺇﹶﻻﱠ ﺃﹶﺣﺪ ﻗﹶﺎﻝﹶ ﻣﺜﹾﻞﹶ ﻣﺎ ﻗﹶﺎﻝﹶ ﺃﹶﻭ ﺯﺍﺩ
)(٦
ﻋﻠﹶﻴﻪ«
* ﻭﺫﻛﺮ ﻣﻦ ﻗﺎﻟﻪ ﻓﻲ ﻳﻮﻡﹴ ﻣﺎﺋﹶﺔﹶ ﻣﺮﺓ ،ﺣﻄﱠﺖ ﺧﻄﹶﺎﻳﺎﻩ ﻭﺇﹺﻥﹾ ﻛﹶﺎﻧﺖ ﻣﺜﹾﻞﹶ ﺯﺑﺪ ﺍﻟﹾﺒﺤﺮﹺ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻗﹶﺎﻝﹶ :ﺳﺒﺤﺎﻥﹶ ﺍﷲِ ﻭﺑﹺﺤﻤﺪﻩ
)(٧
ﻓﻲ ﻳﻮﻡﹴ ﻣﺎﺋﹶﺔﹶ ﻣﺮﺓ ،ﺣﻄﱠﺖ ﻋﻨﻪ ﺧﻄﹶﺎﻳﺎﻩ ﻭﺇﹺﻥﹾ ﻛﹶﺎﻧﺖ ﻣﺜﹾﻞﹶ ﺯﺑﺪ ﺍﻟﹾﺒﺤﺮﹺ«
) (١ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﻓﻴﻲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ) :(١٦٦٨ﺣﺴﻦ ﻟﻐﲑﻩ
)(٢ﺷﺮﺡ ﺍﳌﺸﻜﺎﺓ ﻟﻠﻄﻴﱯ ﺍﻟﻜﺎﺷﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺴﻨﻦ )(١٠٤٢ /٣
) (٣ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ ﻭﻗﺎﻝ ﺍﻷﻟﺒﺎﱐ ﻓﻴﻲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ) :(١٦٧٣ﺣﺴﻦ ﻟﻐﲑﻩ
) (٤ﺭﻭﺍﻩ ﺃﲪﺪ ) (٦٧٤٠ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ) ، (١٥٩١ﺍﻟﺼﺤﻴﺤﺔ ). (٢٧٦٢
) (٥ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ) - (٥٠٩١ﻛﺘﺎﺏ ﺍﻷﺩﺏ -ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﺇﺫﺍ ﺃﺻﺒﺢ ،ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )(٦٤٢٥
) (٦ﺭﻭﺍﻩ ﻣﺴﻠﻢ ) (٢٦٩٢ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﻬﻠﻴﻞ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺪﻋﺎﺀ ،ﺃﲪﺪ )(٨٨٢١
) (٧ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (٦٤٥ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﻣﺴﻠﻢ )(٢٦٩١
٣٥
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﻣﺎﺋﹶﺔﹸ ﺗﺴﺒﹺﻴﺤﺔ ﺃﹶﻓﹾﻀﻞﹸ ﻣﻦ ﻣﺎﺋﹶﺔ ﺑﺪﻧﺔ (١)ﻭﻣﺎﺋﹶﺔﹸ ﲢﻤﻴﺪﺓ ﺃﹶﻓﹾﻀﻞﹸ ﻣﻦ ﻣﺎﺋﹶﺔ ﻓﹶﺮﺱﹴ ﻭﻣﺎﺋﹶﺔﹸ ﺗﻜﺒﲑﺓ ﺃﹶﻓﹾﻀﻞﹸ ﻣﻦ ﻋﺘﻖﹺ ﻣﺎﺋﹶﺔ ﺭﻗﹶﺒﺔ:
ﻓﻌﻦ ﻋﻤﺮﹺﻭ ﺑﻦﹺ ﺷﻌﻴﺐﹴ ،ﻋﻦ ﺃﹶﺑﹺﻴﻪ ،ﻋﻦ ﺟﺪﻩ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ " :ﻣﻦ ﻗﹶﺎﻝﹶ :ﺳﺒﺤﺎﻥﹶ ﺍﷲِ
ﻣﺎﺋﹶﺔﹶ ﻣﺮﺓ ﻗﹶﺒﻞﹶ ﻃﹸﻠﹸﻮﻉﹺ ﺍﻟﺸﻤﺲﹺ ﻭﻗﹶﺒﻞﹶ ﻏﹸﺮﻭﺑﹺﻬﺎ ﻛﹶﺎﻥﹶ ﺃﹶﻓﹾﻀﻞﹶ ﻣﻦ ﻣﺎﺋﹶﺔ ﺑﺪﻧﺔ ،ﻭﻣﻦ ﻗﹶﺎﻝﹶ :ﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ﻣﺎﺋﹶﺔﹶ ﻣـﺮﺓ ﻗﹶﺒـﻞﹶ ﻃﹸﻠﹸـﻮﻉﹺ
ﺍﻟﺸﻤﺲﹺ ،ﻭﻗﹶﺒﻞﹶ ﻏﹸﺮﻭﺑﹺﻬﺎ ﻛﹶﺎﻥﹶ ﺃﹶﻓﹾﻀﻞﹶ ﻣﻦ ﻣﺎﺋﹶﺔ ﻓﹶﺮﺱﹴ ﻳﺤﻤﻞﹸ ﻋﻠﹶﻴﻬﺎ ،ﻭﻣﻦ ﻗﹶﺎﻝﹶ :ﺍﷲُ ﺃﹶﻛﹾﺒﺮ ﻣﺎﺋﹶﺔﹶ ﻣﺮﺓ ﻗﹶﺒﻞﹶ ﻃﹸﻠﹸﻮﻉﹺ ﺍﻟﺸﻤﺲﹺ ﻭﻗﹶﺒﻞﹶ
ﻏﹸﺮﻭﺑﹺﻬﺎ ،ﻛﹶﺎﻥﹶ ﺃﹶﻓﹾﻀﻞﹶ ﻣﻦ ﻋﺘﻖﹺ ﻣﺎﺋﹶﺔ ﺭﻗﹶﺒﺔ ،ﻭﻣﻦ ﻗﹶﺎﻝﹶ :ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﷲُ ،ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ،ﻟﹶﻪ ﺍﻟﹾﻤﻠﹾﻚ ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ،ﻭﻫﻮ ﻋﻠﹶﻰ
ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ﻣﺎﺋﹶﺔﹶ ﻣﺮﺓ ﻗﹶﺒﻞﹶ ﻃﹸﻠﹸﻮﻉﹺ ﺍﻟﺸﻤﺲﹺ ﻭﻗﹶﺒﻞﹶ ﻏﹸﺮﻭﺑﹺﻬﺎ ،ﻟﹶﻢ ﻳﺠﹺﺊﹾ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺃﹶﺣﺪ ﺑﹺﻌﻤﻞﹴ ﺃﹶﻓﹾﻀﻞﹶ ﻣﻦ ﻋﻤﻠﻪ ﺇﹺﻟﱠﺎ ﻣﻦ ﻗﹶﺎﻝﹶ
)(٢
ﻗﹶﻮﻟﹶﻪ ﺃﹶﻭ ﺯﺍﺩ"
ﻭﻋﻦ ﺃﹸﻡ ﻫﺎﻧﹺﺊ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ ﻗﹶﺎﻟﹶﺖ :ﻣﺮ ﺑﹺﻲ ﺫﹶﺍﺕ ﻳﻮﻡﹴ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻓﹶﻘﹸﻠﹾﺖ :ﻳﺎ ﺭﺳﻮﻝﹶ
ﺍﷲِ! ﺇﹺﻧﻲ ﻗﹶﺪ ﻛﹶﺒﺮﺕ ﻭﺿﻌﻔﺖ - ﺃﹶﻭ ﻛﹶﻤﺎ ﻗﹶﺎﻟﹶﺖ - ﻓﹶﻤﺮﻧﹺﻲ ﺑﹺﻌﻤﻞﹴ ﺃﹶﻋﻤﻠﹸﻪ ﻭﺃﹶﻧﺎ ﺟﺎﻟﺴﻪ ،ﻗﹶﺎﻝﹶ» :ﺳﺒﺤﻲ ﺍﷲَ ﻣﺎﺋﹶﺔﹶ ﺗـﺴﺒﹺﻴﺤﺔ،
ﻓﹶﺈﹺﻧﻬﺎ ﺗﻌﺪﻝﹸ ﻟﹶﻚ ﻣﺎﺋﹶﺔﹶ ﺭﻗﹶﺒﺔ ﺗﻌﺘﻘﻴﻨﻬﺎ ﻣﻦ ﻭﻟﹶﺪ ﺇﹺﺳﻤﺎﻋﻴﻞ ،ﻭﺍﺣﻤﺪﻱ ﺍﷲَ ﻣﺎﺋﹶﺔﹶ ﺗﺤﻤﻴﺪﺓ ﺗﻌﺪﻝﹸ ﻟﹶﻚ ﻣﺎﺋﹶﺔﹶ ﻓﹶﺮﺱﹴ ﻣﺴﺮﺟﺔ ﻣﻠﹾﺠ ﻤﺔ
ﺗﺤﻤﻠﻴﻦ ﻋﻠﹶﻴﻬﺎ ﻓﻲ ﺳﺒﻴﹺﻞﹺ ﺍﷲِ ،ﻭﻛﹶﺒﺮﹺﻱ ﺍﷲَ ﻣﺎﺋﹶﺔﹶ ﺗﻜﹾﺒﹺﲑﺓ ﻓﹶﺈﹺﻧﻬﺎ ﺗﻌﺪﻝﹸ ﻟﹶﻚ ﻣﺎﺋﹶﺔﹶ ﺑﺪﻧﺔ ﻣﻘﹶﻠﱠﺪﺓ ﻣﺘﻘﹶﺒﻠﹶﺔ ،ﻭﻫﻠﱠﻠﻲ ﺍﷲَ ﻣﺎﺋﹶﺔﹶ ﺗﻬﻠﻴﻠﹶﺔ. «
ﻗﹶﺎﻝﹶ ﺍﺑﻦ ﺧﻠﹶﻒ - ﺍﻟﺮﺍﻭﹺﻱ ﻋﻦ ﻋﺎﺻﻢﹴ :-ﺃﹶﺣﺴﺒﻪ ﻗﹶﺎﻝﹶ» :ﺗﻤﻸُ ﻣﺎ ﺑﻴﻦ ﺍﻟﺴﻤﺎﺀِ ﻭﺍﻷَﺭﺽ ،ﻭﻻﹶ ﻳﺮﻓﹶﻊ ﻳﻮﻣﺌﺬ ﻷَﺣﺪ ﻋﻤﻞﹲ ﺇﹺﻻﱠ
)(٣
ﺃﹶﻥﹾ ﻳﺄﹾﺗﻲ ﺑﹺﻤﺜﹾﻞﹺ ﻣﺎ ﺃﹶﺗﻴﺖ ﺑﹺﻪ«
* ﻭﺫﻛﹾﺮ ﺃﹶﻛﹾﺜﹶﺮ ﻣﻦ ﺫﻛﹾﺮﹺﻙ ﺍﷲِ ﺍﻟﻠﱠﻴﻞﹶ ﻣﻊ ﺍﻟﻨﻬﺎﺭ:
ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﺃﹸﻣﺎﻣﺔﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﺭﺁﻧﹺﻲ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﺃﹶﻧﺎ ﺃﹸﺣﺮﻙ ﺷﻔﹶﺘﻲ ،ﻓﹶﻘﹶﺎﻝﹶ» :ﻣﺎ ﺗﻘﹸﻮﻝﹸ
ﻳﺎ ﺃﹶﺑﺎ ﺃﹸﻣﺎﻣﺔﹶ؟« .ﻗﹸﻠﹾﺖ :ﺃﹶﺫﹾﻛﹸﺮ ﺍﷲَ ،ﻗﹶﺎﻝﹶ» :ﺃﹶﻓﹶﻼﹶ ﺃﹶﺩﻟﱡﻚ ﻋﻠﹶﻰ ﻣﺎ ﻫﻮ ﺃﹶﻛﹾﺜﹶﺮ ﻣﻦ ﺫﻛﹾﺮﹺﻙ ﺍﷲِ ﺍﻟﻠﱠﻴﻞﹶ ﻣﻊ ﺍﻟﻨﻬﺎﺭ ،ﺗﻘﹸﻮﻝﹸ :ﺍﻟﹾﺤﻤﺪ ﷲِ
ﻋﺪﺩ ﻣﺎ ﺧﻠﹶﻖ ،ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﻣﻞﺀَ ﻣﺎ ﺧﻠﹶﻖ ،ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﻋﺪﺩ ﻣﺎ ﻓﻲ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﻣﺎ ﻓﻲ ﺍﻷَﺭﺽ ،ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﻋـﺪﺩ ﻣـﺎ
ﺃﹶﺣﺼﻰ ﻛﺘﺎﺑﻪ ،ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﻣﻞﺀَ ﻣﺎ ﺃﹶﺣﺼﻰ ﻛﺘﺎﺑﻪ ،ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﻋﺪﺩ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ﻣﻞﺀَ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻭﺗﺴﺒﺢ ﺍﷲَ
)(٤
ﻣﺜﹾﻠﹶﻬﻦ . «ﺛﹸﻢ ﻗﹶﺎﻝﹶ» :ﺗﻌﻠﱢﻤﻬﻦ ﻋﻘﺒﻚ ﻣﻦ ﺑﻌﺪﻙ«
* ﻭﺫﻛﹾﺮ ﻗﹶﺒﻞﹶ ﺍﳌﹶﻨﺎﻡﹺ ﺳﺒﺐ ﻗﻲ ﺣﺴﻦﹺ ﺍﳋﺘﺎﻡﹺ:
ﻓﻌﻦﹺ ﺍﻟﹾﺒﺮﺍﺀِ ﺑﻦﹺ ﻋﺎﺯﹺﺏﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺇﹺﺫﹶﺍ ﺃﹶﺗﻴﺖ ﻣـﻀﺠﹺﻌﻚ،
ﻓﹶﺘﻮﺿﺄﹾ ﻭﺿﻮﺀَﻙ ﻟﻠﺼﻼﹶﺓ ،ﺛﹸﻢ ﺍﺿﻄﹶﺠﹺﻊ ﻋﻠﹶﻰ ﺷﻘﱢﻚ ﺍﻷَﻳﻤﻦ ،ﺛﹸﻢ ﻗﹸﻞﹾ :ﺍﻟﻠﱠﻬﻢ !ﺃﹶﺳﻠﹶﻤﺖ ﻭﺟﻬﹺﻲ ﺇﹺﻟﹶﻴﻚ ،ﻭﻓﹶﻮﺿﺖ ﺃﹶﻣﺮﹺﻱ ﺇﹺﻟﹶﻴﻚ،
ﻭﺃﹶﻟﹾﺠﹺﺄﹾﺕ ﻇﹶﻬﺮﹺﻱ ﺇﹺﻟﹶﻴﻚ ،ﺭﻏﹾﺒﺔﹰ ﻭﺭﻫﺒﺔﹰ ﺇﹺﻟﹶﻴﻚ ،ﻻﹶ ﻣﻠﹾﺠﺄﹶ ﻭﻻﹶ ﻣﻨﺠﺎ ﻣﻨﻚ ﺇﹺﻻﱠ ﺇﹺﻟﹶﻴﻚ ،ﺍﻟﻠﱠﻬﻢ !ﺁﻣﻨﺖ ﺑﹺﻜﺘﺎﺑﹺﻚ ﺍﻟﱠـﺬﻱ ﺃﹶﻧﺰﻟﹾـﺖ،
)(١ﺍﻟﹾﺒﺪﻧﺔ :ﻫﻲ ﻧﺎﻗﹶﺔ ﺃﹶﻭ ﺑﻘﹶﺮﺓ ،ﻭﻟﹶﺎ ﺗﻘﹶﻊ ﺍﻟﹾﺒﺪﻧﺔ ﻋﻠﹶﻰ ﺍﻟﺸﺎﺓ .ﻭﻗﹶﺎﻝﹶ ﺑﻌﺾ ﺍﻟﹾﺄﹶﺋﻤﺔ ﺍﻟﹾﺒﺪﻧﺔ ﻫﻲ ﺍﻟﹾﺈﹺﺑﹺﻞ ﺧﺎﺻﺔ ،ﻭﻳﺪﻝﹼ ﻋﻠﹶﻴﻪ ﻗﹶﻮﻟﻪ ﺗﻌﺎﻟﹶﻰ }ﻓﹶﺈﹺﺫﹶﺍ ﻭﺟﺒـ
ﺖ
ﺟﻨﻮﺎ{ ﺳﻤﻴﺖ ﺑﹺﺬﹶﻟﻚ ﻟﻌﻈﹶﻢﹺ ﺑﺪﹶﺎ ،ﻭﺇﹺﻧﻤﺎ ﺃﹸﻟﹾﺤﻘﹶﺖ ﺍﻟﹾﺒﻘﹶﺮﺓ ﺑﹺﺎﻟﹾﺈﹺﺑﹺﻞﹺ ﺑﹺﺎﻟﺴﻨﺔ ،ﻭﻫﻮ ﻗﹶﻮﻟﻪ -ﺻﻠﻰ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺳﻠﱠﻢ " -ﺗﺠﺰﹺﺉ ﺍﻟﹾﺒﺪﻧﺔ ﻋﻦ ﺳﺒﻌﺔ "
ﻭﺍﻟﹾﺒﻘﹶﺮﺓ ﻋﻦ ﺳﺒﻌﺔ .ﻋﻮﻥ ﺍﳌﻌﺒﻮﺩ (٢٦٦ / ٦) -
) (٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ )(٦٥٨
) (٣ﺭﻭﺍﻩ ﺃﲪﺪ ) ، (٢٦٧٩ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﺍﺑﻦ ﻣﺎﺟﻪ ) (٣٨١٠ﺑﺎﺏ ﻓﻀﻞ ﺍﻟﺘﺴﺒﻴﺢ،ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺼﺤﻴﺤﺔ ). (١٣١٦
)) (٤ﺻﺤﻴﺢ :ﺍﻟﺼﺤﻴﺤﺔ( ٢٥٧٨:
٣٦
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻚ ﺍﻟﱠﺬﻱ ﺃﹶﺭﺳﻠﹾﺖ ،ﻓﹶﺈﹺﻥﹾ ﻣﺖ ﻣﻦ ﻟﹶﻴﻠﹶﺘﻚ ﻓﹶﺄﹶﻧﺖ ﻋﻠﹶﻰ ﺍﻟﹾﻔﻄﹾﺮﺓ(١) ﻭﺍﺟﻌﻠﹾﻬﻦ ﺁﺧﺮ ﻣﺎ ﺗﺘﻜﹶﻠﱠﻢ ﺑﹺﻪ . «ﻗﹶﺎﻝﹶ :ﻓﹶﺮﺩﺩﺗﻬﺎ ﻋﻠﹶـﻰ
ﻭﺑﹺﻨﺒﹺﻴ
ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻓﹶﻠﹶﻤﺎ ﺑﻠﹶﻐﺖ» :ﺍﻟﻠﱠﻬﻢ ﺁﻣﻨﺖ ﺑﹺﻜﺘﺎﺑﹺﻚ ﺍﻟﱠﺬﻱ ﺃﹶﻧﺰﻟﹾﺖ ﻗﹸﻠﹾﺖ :ﻭﺭﺳﻮﻟﻚ . «ﻗﹶﺎﻝﹶ »ﻻ :ﻭﻧﺒﹺﻴﻚ
)(٢
ﺍﻟﱠﺬﻱ ﺃﹶﺭﺳﻠﹾﺖ«
ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔﹸ ﺍﺑﻦ ﻋﺜﻴﻤﲔ ﺭﲪﻪ ﺍﷲُ:
ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ ﺍﺑﻦ ﻋﺎﺯﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﺣﻴﺚ ﺃﻭﺻﺎﻩ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺇﻥ ﻳﻘﻮﻝ ﻋﻨﺪ ﻧﻮﻣـﻪ ،ﺇﺫﺍ
ﺃﻭﻯ ﺇﱃ ﻓﺮﺍﺷﻪ ،ﺇﻥ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﺬﻛﺮ ،ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﺗﻔﻮﻳﺾ ﺍﻹﻧﺴﺎﻥ ﺃﻣﺮﻩ ﺇﱃ ﺭﺑﻪ ،ﻭﺍﻧﻪ ﻣﻌﺘﻤﺪ ﻋﻠـﻲ ﺍﷲ ﰲ ﻇـﺎﻫﺮﻩ
ﻭﺑﺎﻃﻨﻪ ،ﻣﻔﻮﺽ ﺃﻣﺮﻩ ﺇﻟﻴﻪ .ﻭﻓﻴﻪ ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻣﺮﻩ ﺇﻥ ﻳﻀﺠﻊ ﺇﱃ ﺍﳉﻨﺐ ﺍﻷﳝﻦ ،ﻻﻥ ﺫﻟﻚ ﻫﻮ ﺍﻷﻓﻀﻞ،
ﻭﻗﺪ ﺫﻛﺮ ﺍﻷﻃﺒﺎﺀ ﺇﻥ ﺍﻟﻨﻮﻡ ﻋﻠﻲ ﺍﳉﲏ ﺍﻷﳝﻦ ﺍﻓﻀﻞ ﻟﻠﺒﺪﻥ ،ﻭﺍﺻﺢ ﻣﻦ ﺍﻟﻨﻮﻡ ﻋﻠﻲ ﺍﳉﻨﺐ ﺍﻷﻳﺴﺮ .ﻭﺫﻛﺮ ﺃﻳـﻀﺎ ﺑﻌـﺾ
ﺃﺭﺑﺎﺏ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ،ﺍﻧﻪ ﺍﻗﺮﺏ ﰲ ﺍﺳﺘﻴﻘﺎﻅ ﺍﻹﻧﺴﺎﻥ ،ﻻﻥ ﺑﺎﻟﻨﻮﻡ ﻋﻠﻲ ﺍﳉﻨﺐ ﺍﻷﻳﺴﺮ ﻳﻨﺎﻡ ﺍﻟﻘﻠﺐ ،ﻭﻻ ﻳـﺴﺘﻴﻘﻆ
ﺑﺴﺮﻋﺔ ،ﲞﻼﻑ ﺍﻟﻨﻮﻡ ﻋﻠﻲ ﺍﳉﻨﺐ ﺍﻷﳝﻦ ،ﻓﺎﻧﻪ ﻳﺒﻘﻲ ﺍﻟﻘﻠﺐ ﻣﺘﻌﻠﻘﺎ ،ﻭﻳﻜﻮﻥ ﺍﻗﻞ ﻋﻤﻘﺎ ﰲ ﻣﻨﺎﻣﻪ ﻓﻴﺴﺘﻴﻘﻆ ﺑـﺴﺮﻋﺔ .ﻭﰲ
ﻫﺬﺍ ﺍﳊﺪﻳﺚ :ﺇﻥ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻣﺮﻩ ﺇﻥ ﳚﻌﻠﻬﻦ ﺁﺧﺮ ﻣﺎ ﻳﻘﻮﻝ ،ﻣﻊ ﺇﻥ ﻫﻨﺎﻙ ﺫﻛﺮﺍ ﺑﻞ ﺃﺫﻛﺎﺭ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﺗﻘﺎﻝ
ﻏﲑ ﻫﺬﻩ ،ﻣﺜﻼ :ﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻟﺘﺤﻤﻴﺪ ،ﻭﺍﻟﺘﻜﺒﲑ ،ﻓﺎﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺇﺫﺍ ﻧﺎﻡ ﻋﻠﻲ ﻓﺮﺍﺷﻪ ﺇﻥ ﻳﻘﻮﻝ :ﺳـﺒﺤﺎﻥ ﺍﷲ ﺛـﻼﺙ
ﻭﺛﻼﺛﲔ ،ﻭﺍﳊﻤﺪ ﷲ ﺛﻼﺙ ﻭﺛﻼﺛﲔ ،ﻭﺍﷲ ﺍﻛﱪ ﺃﺭﺑﻊ ﻭﺛﻼﺛﲔ ،ﻫﺬﺍ ﻣﻦ ﺍﻟﺬﻛﺮ ،ﻟﻜﻦ ﺣﺪﻳﺚ ﺍﻟﱪﺍﺀ_ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ_ ﻳﺪﻝ
ﻋﻠﻲ ﺇﻥ ﻣﺎ ﺃﻭﺻﺎﻩ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﻪ ﺇﻥ ﳚﻌﻠﻬﻦ ﺁﺧﺮ ﻣﺎ ﻳﻘﻮﻝ .ﻭﻗﺪ ﺍﻋﺪ ﺍﻟﱪﺍﺀ ﺑﻦ ﻋﺎﺯﺏ_ ﺭﺿـﻲ ﺍﷲ
ﻋﻨﻪ_ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻟﻴﺘﻘﻨﻪ ،ﻓﻘﺎﻝ)) :ﺁﻣﻨﺖ ﺑﻜﺘﺎﺑﻚ ﺍﻟﺬﻱ ﺃﻧﺰﻟـﺖ ﻭﺭﺳـﻮﻟﻚ ﺍﻟـﺬﻱ
ﺃﺭﺳﻠﺖ(( ﻓﺮﺩ ﻋﻠﻴﻪ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻭﻗﺎﻝ ﻗﻞ)) :ﻭﻧﺒﻴﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ((
ﻭﻻ ﺗﻘﻞ)) :ﻭﺭﺳﻮﻟﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ(( .ﻗﺎﻝ ﺃﻫﻞ ﺍﻟﻌﻠﻢ :ﻭﺫﻟﻚ ﻻﻥ ﺍﻟﺮﺳﻮﻝ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺒﺸﺮ ﻭﻳﻜﻮﻥ ﻣـﻦ
ﺍﳌﻼﺋﻜﺔ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﷲ ﻋﻦ ﺟﱪﻳﻞ ":ﺇﹺﻧﻪ ﻟﹶﻘﹶﻮﻝﹸ ﺭﺳﻮﻝﹴ ﻛﹶﺮﹺﱘﹴ* ﺫﻱ ﻗﹸﻮﺓ ﻋﻨﺪ ﺫﻱ ﺍﻟﹾﻌﺮﺵﹺ ﻣﻜﲔﹴ") ، (٣ﻭﺃﻣﺎ ﺍﻟﻨﱯ ﺻـﻠﻲ ﺍﷲ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻼ ﻳﻜﻮﻥ ﺇﻻ ﻣﻦ ﺍﻟﺒﺸﺮ .ﻓﺈﺫﺍ ﻗﺎﻝ)) :ﻭﺭﺳﻮﻟﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ(( ﻓﺎﻥ ﺍﻟﻠﻔﻆ ﺻﺎﱀ ،ﻻﻥ ﻳﻜﻮﻥ ﺍﳌـﺮﺍﺩ ﺑـﻪ
ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ،ﻟﻜﻦ ﺇﺫﺍ ﻗﺎﻝ)) :ﻭﻧﺒﻴﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ(( ﺍﺧﺘﺺ ﲟﺤﻤﺪ ﺻﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻫﺬﺍ ﻣـﻦ
ﻭﺟﻪ ،ﻭﻣﻦ ﻭﺟﻪ ﺁﺧﺮ :ﺍﻧﻪ ﺇﺫﺍ ﻗﺎﻝ)) :ﻭﺭﺳﻮﻟﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ(( ﻓﺎﻥ ﺩﻻﻟﺔ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻋﻠﻲ ﺍﻟﻨﺒﻮﺓ ﻣﻦ ﺑـﺎﺏ ﺩﻻﻟـﺔ
ﺍﻻﻟﺘﺰﺍﻡ ،ﻭﺃﻣﺎ ﺇﺫﺍ ﻗﺎﻝ)) :ﻧﺒﻴﻚ(( ﻓﺎﻧﻪ ﻳﺪﻝ ﻋﻠﻲ ﺍﻟﻨﺒﻮﺓ ﺩﻻﻟﺔ ﻣﻄﺎﺑﻘﺔ ،ﻭﻣﻌﻠﻮﻡ ﺇﻥ ﺩﻻﻟﺔ ﺍﳌﻄﺎﺑﻘﺔ ﺍﻗﻮﻱ ﻣﻦ ﺩﻻﻟﺔ ﺍﻻﻟﺘﺰﺍﻡ.
ﺍﻟﺸﺎﻫﺪ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻗﻮﻟﻪ)) :ﻭﻓﻮﺿﺖ ﺃﻣﺮﻱ ﺇﻟﻴﻚ(( ﻭﻗﻮﻟﻪ)) :ﻻ ﻣﻠﺠﺄ ﻭﻻ ﻣﻨﺠﻰ ﻣﻨﻚ ﺇﻻ ﺇﻟﻴﻚ(( ﻓﺎﻥ ﺍﻟﺘﻮﻛﻞ:
ﺗﻔﻮﻳﺾ ﺍﻹﻧﺴﺎﻥ ﺃﻣﺮﻩ ﺇﱃ ﺭﺑﻪ ،ﻭﺍﻧﻪ ﻻ ﻳﻠﺠﺎ ﻭﻻ ﻳﻄﻠﺐ ﻣﻨﺠﻰ ﻣﻦ ﺍﷲ ﺇﻻ ﺇﱃ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻷﻧﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﻘﻮﻡ ﺳﻮﺀﺍ
ﻓﻼ ﻣﺮﺩ ﻟﻪ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﺎﻹﻧﺴﺎﻥ ﺷﻴﺌﺎ ﻓﻼ ﻣﺮﺩ ﻟﻪ ﺇﻻ ﺍﷲ ﻋﺰ ﻭﺟﻞ ،ﻳﻌﲏ :ﺇﻻ ﺇﻥ ﻳﻠﺠﺎ ﺇﱃ ﺭﺑﻚ_ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ_
ﺑﺎﻟﺮﺟﻮﻉ
)(١ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓ :ﻋﻠﻰ ﺍﻹﺳﻼﻡ.
)(٢ﻣﺘﻔﻖ ﻋﻠﻴﻪ ،ﺍﻟﺒﺨﺎﺭﻱ ) (٢٤٤ﺑﺎﺏ ﻓﻀﻞ ﻣﻦ ﺑﺎﺕ ﻋﻠﻰ ﻭﺿﻮﺀ ،ﻭﺍﻟﻠﻔﻆ ﻟﻪ ،ﻭﻣﺴﻠﻢ ) (٢٧١٠ﺑﺎﺏ ﻣﺎ ﻳﻘﻮﻝ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ﻭﺃﺧﺬ ﺍﳌﻀﺠﻊ.
))(٣ﺍﻟﺘﻜﻮﻳﺮ(١٩ ،٢٠ :
٣٧
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺇﻟﻴﻪ .ﻓﻴﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻨﻮﻡ ﺇﻥ ﻳﻨﺎﻡ ﻋﻠﻲ ﺟﻨﺒﻪ ﺍﻷﳝﻦ ،ﻭﺍﻥ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﺬﻛﺮ ،ﻭﺃﻥ ﳚﻌﻠﻪ ﺁﺧﺮ ﻣﺎ ﻳﻘﻮﻝ.
).(١
ﻭﺍﷲ ﺍﳌﻮﻓﻖ
* ﻭﺫﻛﹾﺮ ﻗﹶﺒﻞﹶ ﺍﳌﹶﻨﺎﻡ ﻳﻐﻔﺮ ﻟﹶﻚ ﺑﹺﻪ ﺍﻟﺬﱡﻧﻮﺏ ﻭﺍﻵَﺛﹶﺎﻡ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻰ ﺍﷲُ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﺎﻝ" :ﻣﻦ ﻗﺎﻝﹶ ﺣﲔ ﻳﺄﹾﻭﻱ ﺇﱃ ﻓﺮﺍﺷﻪ " :ﻻ ﺇﻟﻪ ﺇﻻ
ﺍﷲُ ،ﻭﺣـﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻟﻪ ﺍﳌﻠﹾـﻚ ،ﻭﻟﻪ ﺍﳊﻤـﺪ ،ﻭﻫﻮ ﻋﻠﻰ ﻛﻞﱢ ﺷﻲﺀٍ ﻗﺪﻳﺮ ،ﻭﻻ ﺣﻮﻝﹶ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ،ﺳﺒﺤﺎﻥﹶ
)(٢
ﺍﷲِ ،ﻭﺍﳊﻤﺪ ﷲ ،ﻭﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲُ ،ﻭﺍﷲُ ﺃﻛﱪ ، ﻏﹸﻔﺮﺕ ﺫﻧﻮﺑﻪ ﺃﻭ ﻗﺎﻝﹶ :ﺧﻄﺎﻳﺎﻩ ﻭﺃﻥﹾ ﻛﺎﻧﺖ ﻣﺜﹾﻞﹶ ﺯﺑﺪ ﺍﻟﺒﺤﺮﹺ "
* ﻭﻣﻦ ﺗﻌﺎﺭ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻓﹶﺬﹶﻛﹶﺮ ﺍﷲ ﻏﹶﻔﹶﺮ ﻟﹶﻪ ﺭﺑﻪ ﻭﻣﻮﻟﹶﺎﻩ:
ﻓﹶﻌﻦ ﻋﺒﺎﺩﺓﹶ ﺑﻦﹺ ﺍﻟﺼﺎﻣﺖ - ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ " :-ﻣﻦ ﺗﻌﺎﺭ ﻣـﻦ
ﺍﻟﻠﱠﻴﻞﹺ ﻓﹶﻘﹶﺎﻝﹶ :ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﷲُ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ، ﻟﹶﻪ ﺍﻟﹾﻤﻠﹾﻚ ، ﻭﻟﹶﻪ ﺍﻟﹾﺤﻤﺪ ، ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ، ﺳـﺒﺤﺎﻥﹶ ﺍﷲِ ،
ﻭﺍﻟﹾﺤﻤﺪ ﷲِ ،ﻭﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﷲُ ،ﻭﺍﷲُ ﺃﹶﻛﹾﺒﺮ ﻭﻟﹶﺎ ﺣﻮﻝﹶ ﻭﻟﹶﺎ ﻗﹸﻮﺓﹶ ﺇﹺﻟﱠﺎ ﺑﹺﺎﷲِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺍﻟﻠﱠﻬﻢ ﺍﻏﹾﻔﺮ ﻟﻲ ،ﺃﹶﻭ ﺩﻋﺎ ،ﺍﺳﺘﺠﹺﻴﺐ ﻟﹶﻪ،
)(٣
ﻓﹶﺈﹺﻥﹾ ﺗﻮﺿﺄﹶ ﻭﺻﻠﱠﻰ ،ﻗﹸﺒﹺﻠﹶﺖ ﺻﻠﹶﺎﺗﻪ"
ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔﹸ ﺍﳌﻨﺎﻭﻱ ﺭﲪﻪ ﺍﷲ:
)ﻛﺎﻥ ﺇﺫﺍ ﺗﻌﺎﺭ( ﺑﺘﺸﺪﻳﺪ ﺍﻟﺮﺍﺀ ﺃﻱ ﺍﻧﺘﺒﻪ )ﻣﻦ ﺍﻟﻠﻴﻞ( ﻭﺍﻟﺘﻌﺎﺭ ﺍﻻﻧﺘﺒﺎﻩ ﰲ ﺍﻟﻠﻴﻞ ﻣﻊ ﺻﻮﺕ ﻣـﻦ ﳓـﻮ ﺗـﺴﺒﻴﺢ ﺃﻭ
ﺍﺳﺘﻐﻔﺎﺭ ﻭﻫﺬﺍ ﺣﻜﻤﺔ ﺍﻟﻌﺪﻭﻝ ﺇﻟﻴﻪ ﻋﻦ ﺍﻟﺘﻌﺒﲑ ﺑﺎﻻﻧﺘﺒﺎﻩ ﻓﺈﻥ ﻣﻦ ﻫﺐ ﻣﻦ ﻧﻮﻣﻪ ﺫﺍﻛﺮﺍ ﷲ ﻭﺳﺄﻟﻪ ﺧﲑﺍ ﺃﻋﻄﺎﻩ ﻭﺇﳕﺎ ﻳﻜـﻮﻥ
ﺫﻟﻚ ﳌﻦ ﺗﻌﻮﺩ ﺍﻟﺬﻛﺮ ﻭﺍﺳﺘﺄﻧﺲ ﺑﻪ ﻭﻏﻠﺐ ﻋﻠﻴﻪ ﻭﺻﺎﺭ ﺣﺪﻳﺚ ﻧﻔﺴﻪ ﰲ ﻧﻮﻣﻪ ﻭﻳﻘﻈﺘﻪ ﻗﺎﻟﻮﺍ :ﻭﺃﺻﻞ ﺍﻟﺘﻌﺎﺭ ﺍﻟﺴﻬﺮ ﻭﺍﻟﺘﻘﻠﺐ
ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵ ﰒ ﺍﺳﺘﻌﻤﻞ ﻓﻴﻤﺎ ﺫﻛﺮ ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺍﻷﻧﺒﻴﺎﺀ ﺃﺫﻛﺎﺭ ﻣﺄﺛﻮﺭﺓ ﻣﻨﻬﺎ ﺃﻧﻪ ﻛﺎﻥ ﺇﺫﺍ ﺍﻧﺘﺒﻪ )ﻗﺎﻝ ﺭﺏ ﺍﻏﻔﺮ ﻭﺍﺭﺣـﻢ
ﻭﺍﻫﺪ ﻟﻠﺴﺒﻴﻞ ﺍﻷﻗﻮﻡ( ﺃﻱ ﺩﻟﲏ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻮﺍﺿﺢ ﺍﻟﺬﻱ ﻫﻮ ﺃﻗﻮﻡ ﺍﻟﻄﺮﻕ ﻭﺃﻋﻈﻤﻬﺎ ﺍﺳﺘﻘﺎﻣﺔ ﻭﺣﺬﻑ ﺍﳌﻌﻤﻮﻝ ﻟﻴـﺆﺫﻥ
ﺑﺎﻟﻌﻤﻮﻡ ﻭﻓﻴﻪ ﺟﻮﺍﺯ ﺗﺴﺠﻴﻊ ﺍﻟﺪﻋﺎﺀ ﺇﺫﺍ ﺧﻼ ﻋﻦ ﺗﻜﻠﻒ ﻭﻗﺼﺪ ﻛﻬﺬﺍ ﻓﻴﻨﺒﻐﻲ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﻗﻮﻝ ﺍﻟﺬﻛﺮ ﻋﻨﺪ ﺍﻻﻧﺘﺒﺎﻩ ﻣـﻦ
)(٤
ﺍﻟﻨﻮﻡ ﻭﻻ ﻳﺘﻌﲔ ﻟﻪ ﻟﻔﻆ ﻟﻜﻨﻪ ﺑﺎﳌﺄﺛﻮﺭ ﺃﻓﻀﻞ ﻭﻣﻨﻪ ﻣﺎ ﺫﻛﺮ ﰲ ﻫﺬﺍ ﺍﳋﱪ
* ﻭﺇﻥ ﺃﺭﺩﺕ ﻣﻠﻴﺎﺭﺍﺕ ﺍﳊﺴﻨﺎﺕ ﰱ ﺛﻮﺍﱏ ﻣﻌﺪﻭﺩﺍﺕ ..ﻓﺎﺳﺘﻐﻔﺮ ﻟﻠﻤﺆﻣﻨﲔ ﻭ ﻟﻠﻤﺆﻣﻨﺎﺕ :
ﻓﻌﻦ ﻋﺒﺎﺩﺓﹶ ﺑﻦﹺ ﺍﻟﺼﺎﻣﺖ ،ﻗﹶﺎﻝﹶ :ﺳﻤﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻳﻘﹸﻮﻝﹸ» :ﻣـﻦﹺ ﺍﺳـﺘﻐﻔﹶﺮ ﻟﻠﹾﻤـﺆﻣﻨﹺﲔ
)(٥
ﻭﺍﻟﹾﻤﺆ ﻣﻨﺎﺕ ﻛﹶﺘﺐ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﺑﹺﻜﹸﻞﱢ ﻣﺆﻣﻦﹴ ﻭﻣﺆﻣﻨﺔ ﺣﺴﻨﺔﹰ«
))(١ﺷﺮﺡ ﺭﻳﺎﺽ ﺍﻟﺼﺎﳊﲔ(٥٦٢-٥٦١/١:
)(٢ﺍﻟﺼﺤﻴﺤﺔ ٣٤١٤
) (٣ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) ( ١١٠٣
))(٤ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ(١١٣/٥:
)) (٥ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ( ٦٠٢٦:
٣٨
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* َ,ﻣﻦ ﺑﻨﻰ ﻣﺴﺠﹺﺪﺍ ﻟﻠﱠﻪ .. ﺑﲎ ﻟﻪ ﰲ ﺍﳉﹶﻨﺔ ﺑﻴﺖ ﺑﹺﺈﺫﻥ ﺍﷲ:
ﻓﹶﻌﻦ ﻋﺒﻴﺪ ﺍﻟﻠﱠﻪ ﺍﻟﹾﺨﻮﻻﹶﻧﹺﻰ ﺃﹶﻧﻪ ﺳﻤﻊ ﻋﺜﹾﻤﺎﻥﹶ ﺑﻦ ﻋﻔﱠﺎﻥﹶ ﻳﻘﹸﻮﻝﹸ ﻋﻨ ﺪ ﻗﹶﻮﻝﹺ ﺍﻟﻨﺎﺱﹺ ﻓﻴﻪ ﺣﲔ ﺑﻨﻰ ﻣـﺴﺠﹺﺪ ﺍﻟﺮﺳـﻮﻝﹺ -
ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ - ﺇﹺﻧﻜﹸﻢ ﺃﹶﻛﹾﺜﹶﺮﺗﻢ ، ﻭﺇﹺﻧﻰ ﺳﻤﻌﺖ ﺍﻟﻨﺒﹺﻰ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ - ﻳﻘﹸﻮﻝﹸ » ﻣﻦ ﺑﻨﻰ ﻣﺴﺠﹺﺪﺍ -ﻗﹶﺎﻝﹶ
ﺑﻜﹶﻴﺮ ﺣﺴِﺒﺖ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ -ﻳﺒﺘﻐﻰ ﺑﹺﻪ ﻭﺟﻪ ﺍﻟﻠﱠﻪ ، ﺑﻨﻰ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﻣﺜﹾﻠﹶﻪ ﻓﻰ ﺍﻟﹾﺠﻨﺔ. (١)«
ﻭﻋﻦ ﺟﺎﺑﹺﺮﹺ ﺑﻦﹺ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ -ﻗﹶﺎﻝﹶ » ﻣﻦ ﺑﻨﻰ ﻣﺴﺠﹺﺪﺍ ﻟﻠﱠﻪ ﻛﹶﻤﻔﹾﺤﺺﹺ ﻗﹶﻄﹶﺎﺓ ﺃﹶﻭ ﺃﹶﺻـ ﻐﺮ
)(٢
ﺑﻨﻰ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﺑﻴﺘﺎ ﻓﻰ ﺍﻟﹾﺠﻨﺔ.«
* ﻭﻣﻦ ﺻﺎﻡ َﻳﻮﻣﺎﹰ ﻭﺗﺒﹺﻊ ﺟﻨﺎﺯﺓﹰ ﻭﺃﹶﻃﹾﻌﻢ ﻣﺴﻜﻴﻨﺎﹰ ﻭﻋﺎﺩ ﻣﺮﹺﻳﻀﺎﹰ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ..ﺩﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ ﺑﹺﺈﺫﻥ ﺍﷲ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻰ ﻫﺮﻳﺮﺓﹶ ﻗﹶﺎﻝﹶ ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ »: ﻣﻦ ﺃﹶﺻﺒﺢ ﻣﻨﻜﹸﻢ ﺍﻟﹾﻴﻮﻡ ﺻﺎﺋﻤﺎﹰ « .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮﹴ
ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺃﹶﻧﺎ .ﻗﹶﺎﻝﹶ » :ﻓﹶﻤﻦ ﺗﺒﹺﻊ ﻣﻨﻜﹸﻢ ﺍﻟﹾﻴﻮﻡ ﺟﻨﺎﺯﺓﹰ « .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮﹴ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺃﹶﻧﺎ .ﻗﹶﺎﻝﹶ » ﻓﹶﻤﻦ ﺃﹶﻃﹾﻌﻢ ﻣـﻨ ﹸﻜﻢ
ﺍﻟﹾﻴﻮﻡ ﻣﺴﻜﻴﻨﺎﹰ « .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮﹴ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﺃﹶﻧﺎ .ﻗﹶﺎﻝﹶ » ﻓﹶﻤﻦ ﻋﺎﺩ ﻣﻨﻜﹸﻢ ﺍﻟﹾﻴﻮﻡ ﻣﺮﹺﻳﻀﺎﹰ « .ﻗﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮﹴ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ
)(٣
ﺃﹶﻧﺎ .ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ » ﻣﺎ ﺍﺟﺘﻤﻌﻦ ﻓﻰ ﺍﻣﺮﹺﺉﹴ ﺇﹺﻻﱠ ﺩﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ «
* ﻭﻣﻦ ﻋﺎﺩ ﻣﺮﹺﻳﻀﺎ ﻛﹶﺎﻥﹶ ﺿﺎﻣﻨﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ، ﻭﻣﻦ ﻏﹶﺪﺍ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺠﹺﺪ ، ﺃﹶﻭ ﺭﺍﺡ ﻛﹶﺎﻥﹶ ﺿﺎﻣﻨﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ:
ﻓﹶﻌﻦ ﻣﻌﺎﺫ ﺑﻦﹺ ﺟﺒﻞﹴ ﻋﻦ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎ ﹶﻝ) :ﻣﻦ ﺟﺎﻫﺪ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﻟﻠﱠﻪ ﻛﹶﺎﻥﹶ ﺿﺎﻣﻨﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ
ﻭﻣﻦ ﻋﺎﺩ ﻣﺮﹺﻳﻀﺎ ﻛﹶﺎﻥﹶ ﺿﺎﻣﻨﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﻭﻣﻦ ﻏﹶﺪﺍ ﺇﹺﻟﹶﻰ ﻣﺴﺠﹺﺪ ﺃﹶﻭ ﺭﺍﺡ ﻛﹶﺎﻥﹶ ﺿﺎﻣﻨﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﻭﻣﻦ ﺩﺧﻞﹶ ﻋﻠﹶﻰ ﺇﹺﻣﺎﻡﹴ ﻳﻌﺰﺭﻩ
ﻛﹶﺎﻥﹶ ﺿﺎﻣﻨﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ﻭﻣﻦ ﺟﻠﹶﺲ ﻓﻲ ﺑﻴﺘﻪ ﻟﹶﻢ ﻳﻐﺘﺐ ﺇﹺﻧﺴﺎﻧﺎ ﻛﹶﺎﻥﹶ ﺿﺎﻣﻨﺎ ﻋﻠﹶﻰ ﺍﷲ)((٥
* ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﻘﺮﺁﻥﹸ ..ﻟﺼﺎﺣﺒﻬﻤﺎ ﻳﺸﻔﻌﺎﻥ:
ﻓﹶﻌﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦﹺ ﻋﻤﺮﹴﻭ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ » :ﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻳﺸﻔﹶﻌﺎﻥ ﻟﻠﹾﻌﺒﺪ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎ ﻣﺔ
ﻳﻘﹸﻮﻝﹸ ﺍﻟﺼﻴﺎﻡ ﺃﹶﻯ ﺭﺏ ﻣﻨﻌﺘﻪ ﺍﻟﻄﱠﻌﺎﻡ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺑﹺﺎﻟﻨﻬﺎﺭﹺ ﻓﹶﺸﻔﱢﻌﻨﹺﻰ ﻓﻴﻪ . ﻭﻳﻘﹸﻮﻝﹸ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻣﻨﻌﺘﻪ ﺍﻟﻨﻮﻡ ﺑﹺﺎﻟﻠﱠﻴﻞﹺ ﻓﹶﺸﻔﱢﻌﻨﹺﻰ ﻓﻴـﻪ.
)(٤
ﻗﹶﺎﻝﹶ ﻓﹶﻴﺸﻔﱠﻌﺎﻥ«
ﺃﻱ ﻳﺸﻔﻌﻬﻤﺎ ﺍﻟﻠﹼﻪ ﺗﻌﺎﱃ ﻓﻴﻪ ﻭﻳﺪﺧﻠﻪ ﺍﳉﻨﺔ ،ﻭﻫﺬﺍ ﺍﻟﻘﻮﻝ ﳛﺘﻤﻞ ﺃﻧﻪ ﺣﻘﻴﻘﺔ ﺑﺄﻥ ﳚﺴﺪ ﺛﻮﺍﻤﺎ ﻭﳜﻠﻖ ﺍﻟﻠﹼﻪ ﻓﻴﻪ ﺍﻟﻨﻄﻖ }ﻭﺍﻟﻠﹼﻪ
)(٥
ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻗﺪﻳﺮ{ ،ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﻳﻮﻛﻞ ﻣﻠﻜﺎﹰ ﻳﻘﻮﻝ ﻋﻨﻬﻤﺎ ،ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﻋﻠﻰ ﺿﺮﺏ ﻣﻦ ﺍﺎﺯ ﻭﺍﻟﺘﻤﺜﻴﻞ.
* ﻭﻣﻦ ﻛﹶﺎﻥﹶ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﺼﺪﻗﹶﺔ ﺩﻋﻰ ﻣﻦ ﺑﺎﺏﹺ ﺍﻟﺼﺪﻗﹶﺔ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻰ ﻫﺮﻳﺮﺓﹶ -ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ -ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ - ﻗﹶﺎﻝﹶ » ﻣﻦ ﺃﹶﻧﻔﹶﻖ ﺯﻭﺟﻴﻦﹺ ﻓـﻰ
ﺳﺒﹺﻴﻞﹺ ﺍﻟﻠﱠﻪ ﻧﻮﺩﻯ ﻣﻦ ﺃﹶﺑﻮﺍﺏﹺ ﺍﻟﹾﺠﻨﺔ ﻳﺎ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ، ﻫﺬﹶﺍ ﺧﻴﺮ . ﻓﹶﻤﻦ ﻛﹶﺎ ﹶﻥ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﺼﻼﹶﺓ ﺩﻋﻰ ﻣﻦ ﺑﺎﺏﹺ ﺍﻟﺼﻼﹶﺓ ، ﻭﻣـﻦ
) - (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﹺﻯ( ٤٥٠)
) - (٢ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ) ( ٧٨٧ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﻟﺮﻭﺽ ﺍﻟﻨﻀﲑ ) ٨٨٣ﻭ ، (٩٥٣ﺍﻟﺘﻌﻠﻴﻖ ﺍﻟﺮﻏﻴﺐ )(١١٧ / ١
) - (٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ.(١٠٢٨)
) - (٤ﺭﻭﺍﻩ ﺃﲪﺪ ) (٦٧٨٥ﻭﺍﳊﺎﻛﻢ ) (٢٠٣٦ﻭﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ ) (٩٨٤ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )(٣٨٨٢
) - (٥ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ)( ٥٢٠٣
٣٩
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻛﹶﺎﻥﹶ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﹾﺠﹺﻬﺎﺩ ﺩﻋﻰ ﻣﻦ ﺑﺎﺏﹺ ﺍﻟﹾﺠﹺﻬﺎﺩ ، ﻭﻣﻦ ﻛﹶﺎﻥﹶ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﺼﻴﺎﻡﹺ ﺩﻋﻰ ﻣﻦ ﺑﺎﺏﹺ ﺍﻟﺮﻳﺎﻥ ، ﻭﻣﻦ ﻛﹶﺎﻥﹶ ﻣﻦ ﺃﹶﻫـ ﹺﻞ
ﺍﻟﺼﺪﻗﹶ ﺔ ﺩﻋﻰ ﻣﻦ ﺑﺎﺏﹺ ﺍﻟﺼﺪﻗﹶﺔ . « ﻓﹶﻘﹶﺎﻝﹶ ﺃﹶﺑﻮ ﺑﻜﹾﺮﹴ -ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ -ﺑﹺﺄﹶﺑﹺﻰ ﺃﹶﻧﺖ ﻭﺃﹸﻣﻰ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ، ﻣﺎ ﻋﻠﹶﻰ ﻣﻦ ﺩﻋﻰ
)(١
ﻣﻦ ﺗﻠﹾﻚ ﺍﻷَﺑﻮﺍﺏﹺ ﻣﻦ ﺿﺮﻭﺭﺓ ، ﻓﹶﻬﻞﹾ ﻳﺪﻋﻰ ﺃﹶﺣﺪ ﻣﻦ ﺗﻠﹾﻚ ﺍﻷَﺑﻮﺍﺏﹺ ﻛﹸﻠﱢﻬﺎ ﻗﹶﺎﻝﹶ » ﻧﻌﻢ . ﻭﺃﹶﺭﺟﻮ ﺃﹶﻥﹾ ﺗﻜﹸﻮﻥﹶ ﻣﻨﻬﻢ«
* ﻭﺍﳌﺘﺎﺑﻌﺔ ﺑﲔ ﺍﻟﻌﻤﺮﺍﺕ ..ﺳﺒﺐ ﻟﺘﻜﻔﲑ ﺍﻟﺬﻧﻮﺏﹺ ﻭﺍﻟﺴﻴﺌﺎﺕ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻰ ﻫﺮﻳﺮﺓﹶ -ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ -ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ » :ﺍﻟﹾﻌﻤﺮﺓﹸ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻌﻤﺮﺓ ﻛﹶﻔﱠﺎﺭﺓﹲ ﻟﻤﺎ
)(٢
ﺑﻴﻨﻬﻤﺎ ،ﻭﺍﻟﹾﺤﺞ ﺍﻟﹾﻤﺒﺮﻭﺭ ﻟﹶﻴﺲ ﻟﹶﻪ ﺟﺰﺍﺀٌ ﺇﹺﻻﱠ ﺍﻟﹾﺠﻨﺔﹸ «
* ﻭﻋﻤﺮﺓﹲ ﰲ ﺭﻣﻀﺎﻥ ..ﺗﻌﺪﻝﹸ ﺣﺠﺔﹰ ﻣﻊ ﺍﻟﻨﱯ ﺍﻟﻌﺪﻧﺎﻥ:
ﻓﻌﻦﹺ ﺍﺑﻦﹺ ﺟﺮﻳﺞﹴ ،ﻗﹶﺎﻝﹶ :ﺃﹶﺧﺒﺮﻧﹺﻲ ﻋﻄﹶﺎﺀٌ ،ﻗﹶﺎﻝﹶ :ﺳﻤﻌﺖ ﺍﺑﻦ ﻋﺒﺎﺱﹴ ،ﻳﺤﺪﺛﹸﻨﺎ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴـﻪ
ﻭﺳﻠﱠﻢ :ﻟﺎﻣﺮﺃﹶﺓ ﻣﻦ ﺍﻟﹾﺄﹶﻧﺼﺎﺭﹺ ﺳﻤﺎﻫﺎ ﺍﺑﻦ ﻋﺒﺎﺱﹴ ﻓﹶﻨﺴِﻴﺖ ﺍﺳﻤﻬﺎ »ﻣﺎ ﻣﻨﻌﻚ ﺃﹶﻥﹾ ﺗﺤﺠﻲ ﻣﻌﻨﺎ؟« ﻗﹶﺎﻟﹶﺖ :ﻟﹶﻢ ﻳﻜﹸـﻦ ﻟﹶﻨـﺎ ﺇﹺﻟﱠـﺎ
ﻧﺎﺿﺤﺎﻥ ﻓﹶﺤﺞ ﺃﹶﺑﻮ ﻭﻟﹶﺪﻫﺎ ﻭﺍﺑﻨﻬﺎ ﻋﻠﹶﻰ ﻧﺎﺿﺢﹴ ﻭﺗﺮﻙ ﻟﹶﻨﺎ ﻧﺎﺿﺤﺎ ﻧﻨﻀﺢ ﻋﻠﹶﻴﻪ ،ﻗﹶﺎﻝﹶ» :ﻓﹶﺈﹺﺫﹶﺍ ﺟﺎﺀَ ﺭﻣﻀﺎﻥﹸ ﻓﹶـﺎﻋﺘﻤﺮﹺﻱ ،ﻓﹶـﹺﺈﻥﱠ
)(٣
ﻋﻤﺮﺓﹰ ﻓﻴﻪ ﺗﻌﺪﻝﹸ ﺣﺠﺔﹰ«
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ» :ﺍﻟﻌﻤﺮﺓﹸ ﺇﹺﻟﹶﻰ ﺍﻟﻌﻤﺮﺓ ﻛﹶﻔﱠـﺎﺭﺓﹲ ﻟﻤـﺎ
)(٤
ﺑﻴﻨﻬﻤﺎ ،ﻭﺍﳊﹶﺞ ﺍﳌﹶﺒﺮﻭﺭ ﻟﹶﻴﺲ ﻟﹶﻪ ﺟﺰﺍﺀٌ ﺇﹺﻟﱠﺎ ﺍﳉﹶﻨﺔﹸ«
ﻭﻋﻦ ﺟﺎﺑﹺﺮﹴ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺃﹶﺩﻳﻤﻮﺍ ﺍﻟﹾﺤﺞ ﻭﺍﻟﹾﻌﻤـﺮﺓﹶ ﻓﹶﺈﹺﻧﻬﻤـﺎ
)(٥
ﻳﻨﻔﻴﺎﻥ ﺍﻟﹾﻔﹶﻘﹾﺮ ﻭﺍﻟﺬﱡﻧﻮﺏ ﻛﹶﻤﺎ ﻳﻨﻔﻲ ﺍﻟﹾﻜﲑ ﺧﺒﺚﹶ ﺍﻟﹾﺤﺪﻳﺪ«
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ،ﻋﻦ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ» :ﺍﻟﹾﺤﺠﺎﺝ ﻭﺍﻟﹾﻌﻤﺎﺭ ،ﻭﻓﹾـﺪ ﺍﻟﻠﱠـﻪ ﺇﹺﻥﹾ ﺩﻋـﻮﻩ
)(٦
ﺃﹶﺟﺎﺑﻬﻢ ،ﻭﺇﹺﻥ ﺍﺳﺘﻐﻔﹶﺮﻭﻩ ﻏﹶﻔﹶﺮ ﻟﹶﻬﻢ«
* ﻭﻣﺎ ﺃﻫﻞﱠ ﻣﻬﹺ ﱞﻞ ﻗﹶﻂﹼ ﺇﻻ ﺑﺸﺮ ﺑﺎﳉﻨﺔ ،ﻭﻻ ﻛﺒﺮ ﻣﻜﺒﺮ ﻗﹶﻂﹼ ﺇﻻ ﺑﺸﺮ ﺑﺎﳉﻨﺔ:
ﻓﹶﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻗﺎﻝ " :ﻣﺎ ﺃﻫﻞﱠ ﻣﻬﹺﻞﱞ ﻗﹶﻂﹼ ﺇﻻ ﺑـﺸﺮ ،ﻭﻻ ﻛﺒـﺮ
)(٧
ﻣﻜﺒﺮ ﻗﹶﻂﹼ ﺇﻻ ﺑﺸﺮ " ﻗﻴﻞ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺑﺎﳉﻨﺔ ؟ ﻗﺎﻝ " :ﻧﻌﻢ "
) (١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻯ )- (١٨٩٧ﺍﻟﻀﺮﻭﺭﺓ :ﺍﻟﻀﺮﺭ ﺃﻯ ﻻ ﻳﺰﺍﺣﻢ ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ
) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ) (١٧٧٣ﻭﻣﺴﻠﻢ ) ( ١٣٤٩ﻭﻣﺎﻟﻚ ﰲ ﺍﳌﻮﻃﺄ )(٩٩٠
) (٣ﺭﻭﺍﻩ ﻣﺴﻠﻢ )(١٢٥٦
) (٤ﻣﺘﻔﻖ ﻋﻠﻴﻪ
)) (٥ﺻﺤﻴﺢ :ﺍﻟﺼﺤﻴﺤﺔ( ١١٨٥:
)) (٦ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(١١٠٩:
) (٧ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ،ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ ) ". (٥٥٦٩ﺃﻫﻞﱠ " ﺃﻱ :ﺭﻓﻊ ﺻﻮﺗﻪ ﺑﺎﻟﺘﻠﺒﻴﺔ ،ﻭﺍﳌﻌﲎ ﻣﺎ ﺭﻓﻊ ﻣﻠـ
ﺐ
ﺻﻮﺗﻪ ﰲ ﺍﻟﺘﻠﺒﻴﺔ ﺃﻭ ﻣﻜﺒﺮ ﺻﻮﺗﻪ ﺑﺎﻟﺘﻜﺒﲑ ﺇﻻ ﺑﺸﺮﺗﻪ ﺍﳌﻼﺋﻜﺔ ﺑﺎﳉﻨﺔ ٠
٤٠
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﻣﻦ ﻣﺎﺕ ﻣﻠﺒﻴﺎﹰ ..ﺑﻌﺚ ﻣﻠﺒﻴﺎ:
ﻓﹶﻌﻦ ﺍﺑﻦ ﻋﺒﺎﺱﹴ ﺭﺿﻲ ﺍﻟﻠﱠﻪ ﻋﻨﻬﻤﺎ ﻋﻦ ﺍﻟﻨﱯ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭ ﺳﻠﱠـﻢ ﺧﺮ ﺭﺟﻞﹲ ﻣﻦ ﺑﻌﲑﻩ ﻓﹶﻮﻗﺺ ﻓﹶﻤﺎﺕ ، ﻓﹶﻘﹶﺎﻝﹶ :
)(١
" ﺍﻏﹾﺴﻠﹸﻮﻩ ﲟﺎﺀ ﻭﺳـﺪﺭﹴ ﻭﻛﹶﻔﹼﻨﻮﻩ ﰲ ﺛﹶﻮﺑﻴﻪ ﻭﻻﹶ ﺗﺨﻤﺮﻭﺍ ﺭﺃﺳﻪ ﻓﹶﺈﻥﱠ ﺍﻟﻠﱠﻪ ﻳﺒﻌﺜﹸﻪ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻣﻠﹶﺒﻴﺎ "
* ﻭﻣﻦ ﺃﹶﻋﺘﻖ ﺭﻗﺒﺔ ﻣﻦ ﺍﻟﺮﹺﻗﹶﺎﺏ..ﺃﹶﻋﺘﻘﹶﻪ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﺍﻟﻌﺰﹺﻳﺰ ﺍﻟﻮﻫﺎﺏ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻰ ﻫﺮﻳﺮﺓﹶ ﻋﻦﹺ ﺍﻟﻨﺒﹺﻰ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ - ﻗﹶﺎﻝﹶ » :ﻣﻦ ﺃﹶﻋﺘﻖ ﺭﻗﹶﺒﺔﹰ ﻣﺴﻠﻤﺔﹰ ،ﺃﹶﻋﺘﻖ ﺍﻟﻠﱠﻪ ﺑﹺﻜﹸﻞﱢ ﻋـﻀﻮﹴ
ﻣﻨﻪ ﻋﻀﻮﺍ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ،ﺣﺘﻰ ﻓﹶﺮﺟﻪ ﺑﹺﻔﹶﺮﺟﹺﻪ. (٢)«
* ﻭﻣَﻦ ﺳﻠﹶﻚ ﺇﱃ ﺍﻟﻌﻠﻢﹺ ﻃﹶﺮﹺﻳﻘﺎﹰ ..ﺳﻬﻞﹶ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﺑﹺﻪ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺠﻨﺔ ﻃﹶﺮﹺﻳﻘﺎﹰ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ » : ﻣﻦ ﻧﻔﱠﺲ ﻋﻦ ﻣﺆﻣﻦﹴ ﻛﹸﺮﺑﺔﹰ ﻣﻦ
ﻛﹸﺮﺏﹺ ﺍﻟﺪﻧﻴﺎ ﻧﻔﱠﺲ ﺍﻟﻠﱠﻪ ﻋﻨﻪ ﻛﹸﺮﺑﺔﹰ ﻣﻦ ﻛﹸﺮﺏﹺ ﻳﻮﻡﹺ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻭﻣﻦ ﻳﺴﺮ ﻋﻠﹶﻰ ﻣﻌﺴِﺮﹴ ﻳﺴﺮ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻓﻰ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻣﻦ ﺳﺘﺮ
ﻣﺴﻠﻤﺎﹰ ﺳﺘﺮﻩ ﺍﻟﻠﱠﻪ ﻓﻰ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺍﻟﻠﱠﻪ ﻓﻰ ﻋﻮﻥ ﺍﻟﹾﻌﺒﺪ ﻣﺎ ﻛﹶﺎﻥﹶ ﺍﻟﹾﻌﺒﺪ ﻓﻰ ﻋﻮﻥ ﺃﹶﺧﻴﻪ ﻭﻣﻦ ﺳﻠﹶﻚ ﻃﹶﺮﹺﻳﻘﺎﹰ ﻳﻠﹾﺘﻤﺲ ﻓﻴﻪ ﻋﻠﹾﻤﺎﹰ
ﺳﻬﻞﹶ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﺑﹺﻪ ﻃﹶﺮﹺﻳﻘﺎﹰ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺠﻨﺔ ﻭﻣﺎ ﺍﺟﺘﻤﻊ ﻗﹶﻮﻡ ﻓﻰ ﺑﻴﺖ ﻣﻦ ﺑﻴﻮﺕ ﺍﻟﻠﱠﻪ ﻳﺘﻠﹸﻮﻥﹶ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﺑﻴﻨﻬﻢ ﺇﹺﻻﱠ ﻧﺰﻟﹶﺖ
)(٣
ﻋﻠﹶﻴﻬﹺﻢ ﺍﻟﺴﻜﻴﻨﺔﹸ ﻭﻏﹶﺸﻴﺘﻬﻢ ﺍﻟﺮﺣﻤﺔﹸ ﻭﺣﻔﱠﺘﻬﻢ ﺍﻟﹾﻤﻼﹶﺋﻜﹶﺔﹸ ﻭﺫﹶﻛﹶﺮﻫﻢ ﺍﻟﻠﱠﻪ ﻓﻴﻤﻦ ﻋﻨﺪﻩ ﻭﻣﻦ ﺑﻄﱠﺄﹶ ﺑﹺﻪ ﻋﻤﻠﹸﻪ ﻟﹶﻢ ﻳﺴﺮﹺﻉ ﺑﹺﻪ ﻧﺴﺒﻪ«
ﻭﻋﻦ ﻗﹶﻴﺲﹺ ﺑﻦﹺ ﻛﹶﺜﲑﹴ ﻗﹶﺎﻝﹶ ﻗﹶﺪﻡ ﺭﺟﻞﹲ ﻣﻦ ﺍﻟﹾﻤﺪﻳﻨﺔ ﻋﻠﹶﻰ ﺃﹶﺑﹺﻰ ﺍﻟﺪﺭﺩﺍﺀِ ﻭﻫﻮ ﺑﹺﺪﻣﺸﻖ ﻓﹶﻘﹶﺎﻝﹶ ﻣﺎ ﺃﹶﻗﹾﺪﻣﻚ ﻳﺎ ﺃﹶﺧﻰ ﻓﹶﻘﹶـﺎﻝﹶ
ﺣﺪﻳﺚﹲ ﺑﻠﹶﻐﻨﹺﻰ ﺃﹶﻧﻚ ﺗﺤﺪﺛﹸﻪ ﻋﻦ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ - ﻗﹶﺎﻝﹶ ﺃﹶﻣﺎ ﺟﹺﺌﹾﺖ ﻟﺤﺎﺟﺔ ﻗﹶﺎﻝﹶ ﻻﹶ .ﻗﹶﺎﻝﹶ ﺃﹶﻣﺎ ﻗﹶـﺪﻣﺖ
ﻟﺘﺠﺎﺭﺓ ﻗﹶﺎﻝﹶ ﻻﹶ .ﻗﹶﺎﻝﹶ ﻣﺎ ﺟﹺﺌﹾﺖ ﺇﹺﻻﱠ ﻓﻰ ﻃﹶﻠﹶﺐﹺ ﻫﺬﹶﺍ ﺍﻟﹾﺤﺪﻳﺚ ﻗﹶﺎﻝﹶ ﻓﹶﺈﹺﻧﻰ ﺳﻤﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴـﻪ ﻭﺳـﻠﱠﻢ-
ﻳﻘﹸﻮﻝﹸ » :ﻣﻦ ﺳﻠﹶﻚ ﻃﹶﺮﹺﻳﻘﹰﺎ ﻳﺒﺘﻐﻰ ﻓﻴﻪ ﻋﻠﹾﻤﺎ ﺳﻠﹶﻚ ﺍﻟﻠﱠﻪ ﺑﹺﻪ ﻃﹶﺮﹺﻳﻘﹰﺎ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺠﻨﺔ ﻭﺇﹺﻥﱠ ﺍﻟﹾﻤﻼﹶﺋﻜﹶﺔﹶ ﻟﹶﺘﻀﻊ ﺃﹶﺟﻨﹺﺤﺘﻬﺎ ﺭﹺﺿﺎ ﻟﻄﹶﺎﻟـﺐﹺ
ﺍﻟﹾﻌﻠﹾﻢﹺ ﻭﺇﹺﻥﱠ ﺍﻟﹾﻌﺎﻟﻢ ﻟﹶﻴﺴﺘﻐﻔﺮ ﻟﹶﻪ ﻣﻦ ﻓﻰ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻣﻦ ﻓﻰ ﺍﻷَﺭﺽﹺ ﺣﺘﻰ ﺍﻟﹾﺤﻴﺘﺎﻥﹸ ﻓﻰ ﺍﻟﹾﻤﺎﺀِ ﻭﻓﹶﻀﻞﹸ ﺍﻟﹾﻌﺎﻟﻢﹺ ﻋﻠﹶﻰ ﺍﻟﹾﻌﺎﺑﹺﺪ ﻛﹶﻔﹶﻀﻞﹺ
ﺍﻟﹾﻘﹶﻤﺮﹺ ﻋﻠﹶﻰ ﺳﺎﺋﺮﹺ ﺍﻟﹾﻜﹶﻮﺍﻛﺐﹺ ﺇﹺﻥﱠ ﺍﻟﹾﻌﻠﹶﻤﺎﺀَ ﻭﺭﺛﹶﺔﹸ ﺍﻷَﻧﺒﹺﻴﺎﺀِ ﺇﹺﻥﱠ ﺍﻷَﻧﺒﹺﻴﺎﺀَ ﻟﹶﻢ ﻳﻮﺭﺛﹸﻮﺍ ﺩﻳﻨﺎﺭﺍ ﻭﻻﹶ ﺩﺭﻫﻤﺎ ﺇﹺﻧﻤﺎ ﻭﺭﺛﹸﻮﺍ ﺍﻟﹾﻌﻠﹾﻢ ﻓﹶﻤﻦ ﺃﹶﺧﺬﹶ
ﺑﹺﻪ ﺃﹶﺧﺬﹶ ﺑﹺﺤﻆﱟ ﻭﺍﻓﺮﹴ «).(٤
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ": ﻣﺎ ﺟﻠﹶﺲ ﻗﹶﻮﻡ ﻗﹶﻂﱡ ﻓﻲ ﺑﻴﺖ ﻣﻦ ﺑﻴـﻮﺕ ﺍﻟﻠﱠـﻪ
ﻳﻘﹾﺮﺀُﻭﻥﹶ ﻛﺘﺎﺏ ﺍﻟﻠﱠﻪ ،ﻭﻳﺘﺪﺍﺭﺳﻮﻧﻪ ﺑﻴﻨﻬﻢ ،ﺇﹺﻻ ﻏﹶﺸﻴﺘﻬﻢ ﺍﻟﺮﺣﻤﺔﹸ ،ﻭﺃﹸﻧﺰﹺﻟﹶﺖ ﻋﻠﹶﻴﻬﹺﻢ ﺍﻟﺴﻜﻴﻨﺔﹸ ،ﻭﺣﻔﱠﺘﻬﻢ ﺍﻟﹾﻤﻼﺋﻜﹶﺔﹸ ،ﻭﺫﹶﻛﹶـﺮ ﻫﻢ
ﺍﻟﻠﱠﻪ ﻓﻴﻤﻦ ﻋﻨﺪﻩ ،ﻭﻣﻦ ﺳﻠﹶﻚ ﻃﹶﺮﹺﻳﻘﹰﺎ ﻳﻄﹾﻠﹸﺐ ﻋﻠﹾﻤﺎ ﺳﻬﻞﹶ ﺍﻟﻠﱠﻪ ﺑﹺﻪ ﻃﹶﺮﹺﻳﻘﹰﺎ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺠﻨﺔ ،ﻭﻣﻦ ﺃﹶﺑﻄﹶﺄﹶ ﺑﹺﻪ ﻋﻤﻠﹸﻪ ،ﻟﹶـﻢ ﻳـﺴﺮﹺﻉ ﺑﹺـﻪ
)(٥
ﻧﺴﺒﻪ."
)(١ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﹺﻱ (١٢٦٥) ﻭﻣﺴﻠﻢ(١٢٠٦)
) (٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )(٦٧١٥
) (٣
ﺭﻭﺍﻩ ﻣﺴﻠﻢ ).(٢٦٩٩
) (٤
ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ) ( ٢٨٥٨ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ ) ( ٧٠٢٨ﻣﻄﻮﻻ ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺍﳌﺸﻜﺎﺓ )(٢١٢
) (٥
ﺭﻭﺍﻩ ﻣﺴﻠﻢ )(٢٦٩٩
٤١
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* َ,ﻣﻦ ﻏﹶﺪﺍ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺠﹺﺪ ﻟﻴﺘﻌﻠﱠﻢ ﺧﻴﺮﺍ ﺃﹶﻭ ﻳﻌﻠﱢﻤﻪ ﺍﺑﺘﻐﺎﺀَ ﻭﺟﻪ ﺍﷲ ..ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻛﹶﺄﹶﺟﺮﹺ ﺣﺎﺝ ﺗﺎﻣﺎ ﺣﺠﺘﻪ ﺑﹺﺈﺫﻥ ﺍﷲ:
ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﺃﹸﻣﺎﻣﺔﹶ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻏﹶﺪﺍ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺠﹺﺪ ﻻ ﻳﺮﹺﻳﺪ ﺇﹺﻻ ﹶﺃﻥﹾ
)(١
ﻳﺘﻌﻠﱠﻢ ﺧﻴﺮﺍ ﺃﹶﻭ ﻳﻌﻠﱢﻤﻪ ،ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻛﹶﺄﹶﺟﺮﹺ ﺣﺎﺝ ﺗﺎﻣﺎ ﺣﺠﺘﻪ«
* ﻭﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ..ﻳﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔﹶ ﺑﹺﺴﻼﹶﻡﹴ:
ﻓﹶﻌﻦ ﻋﺒﺪ ﺍﻟﻠﱠﻪ ﺑﻦﹺ ﺳﻼﹶﻡﹴ ﻗﹶﺎﻝﹶ ﻟﹶﻤﺎ ﻗﹶﺪﻡ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ -ﺍﻟﹾﻤﺪﻳﻨﺔﹶ ﺍﻧﺠﻔﹶﻞﹶ ﺍﻟﻨﺎﺱ ﺇﹺﻟﹶﻴﻪ ﻭﻗﻴﻞﹶ ﻗﹶﺪﻡ
ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ -ﻗﹶﺪﻡ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ -ﻗﹶﺪﻡ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ - ﺻـﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴـﻪ
ﻭﺳﻠﱠﻢ -ﻓﹶﺠﹺﺌﹾﺖ ﻓﻰ ﺍﻟﻨﺎﺱﹺ ﻷَﻧﻈﹸﺮ ﺇﹺﻟﹶﻴﻪ ﻓﹶﻠﹶﻤﺎ ﺍﺳﺘﺒﻨﺖ ﻭﺟﻪ ﺭﺳﻮﻝﹺ ﺍﻟﻠﱠﻪ - ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ -ﻋﺮﻓﹾﺖ ﺃﹶﻥﱠ ﻭﺟﻬﻪ ﻟﹶـﻴﺲ
ﺑﹺﻮﺟﻪ ﻛﹶﺬﱠﺍﺏﹴ ﻭﻛﹶﺎﻥﹶ ﺃﹶﻭﻝﹶ ﺷﻰﺀٍ ﺗﻜﹶﻠﱠﻢ ﺑﹺﻪ ﺃﹶﻥﹾ ﻗﹶﺎﻝﹶ » :ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﹶﻓﹾﺸﻮﺍ ﺍﻟﺴﻼﹶﻡ ﻭﺃﹶﻃﹾﻌﻤﻮﺍ ﺍﻟﻄﱠﻌﺎﻡ ﻭﺻـﻠﱡﻮﺍ ﻭﺍﻟﻨـﺎﺱ ﻧﹺﻴـﺎﻡ
ﺗﺪﺧﻠﹸﻮﻥﹶ ﺍﻟﹾﺠﻨﺔﹶ ﺑﹺﺴﻼﹶﻡﹴ «).(٢
) ﺃﹶﻓﹾﺸﻮﺍ ﺍﻟﺴﻠﹶﺎﻡ ( ﺃﹶﻱ ﺃﹶﻇﹾﻬﹺﺮﻭﻩ ﻭﺃﹶﻛﹾﺜﺮﻭﻩ ﻋﻠﹶﻰ ﻣﻦ ﺗﻌﺮﹺﻓﹸﻮﻧﻪ ﻭﻋﻠﹶﻰ ﻣﻦ ﻟﹶﺎ ﺗﻌﺮﹺﻓﹸﻮﻧﻪ.
) ﻭﺃﹶﻃﹾﻌﻤﻮﺍ ﺍﻟﻄﱠﻌﺎﻡ ( ﺃﹶﻱ ﻟﻨﺤﻮﹺ ﺍﻟﹾﻤﺴﺎﻛﲔﹺ ﻭﺍﻟﹾﺄﹶﻳﺘﺎﻡﹺ
) ﻭﺻﻠﱡﻮﺍ ( ﺃﹶﻱ ﺑﹺﺎﻟﻠﱠﻴﻞﹺ ) ﻭﺍﻟﻨﺎﺱ ﻧﹺﻴﺎﻡ ( ﻟﺄﹶﻧﻪ ﻭﻗﹾﺖ ﺍﻟﹾﻐﻔﹾﻠﹶﺔ، ﻓﹶﻠﺄﹶﺭﺑﺎﺏﹺ ﺍﻟﹾﺤﻀﻮﺭﹺ ﻣﺰﹺﻳﺪ ﺍﻟﹾﻤﺜﹸﻮﺑﺔ ﺃﹶﻭ ﻟﺒﻌﺪﻩ ﻋﻦﹺ ﺍﻟﺮﻳﺎﺀِ ﻭﺍﻟﺴﻤﻌﺔ.
) ﺗﺪﺧﻠﹸﻮﺍ ﺍﻟﹾﺠﻨﺔﹶ ﺑﹺﺴﻠﹶﺎﻡﹴ ( ﺃﹶﻱ ﻣﻦ ﺍﻟﻠﱠﻪ ﺃﹶﻭ ﻣﻦ ﻣﻠﹶﺎﺋﻜﹶﺘﻪ ﻣﻦ ﻣﻜﹾﺮﻭﻩ ﺃﹶﻭ ﺗﻌﺐﹴ ﻭﻣﺸﻘﱠﺔ. (٣)
* ﻭﺳﻮﺭﺗﺎﻥ ..ﻟﻠﻌﺒﺪ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺷﺎﻓﻌﺘﺎﻥ:
ﻓﹶﻌﻦ ﺃﹶﺑﹺﻲ ﺃﹸﻣﺎﻣﺔﹶ ﻗﹶﺎﻝﹶ :ﺳﻤﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﻢ ﻳﻘﹸﻮﻝ» :ﺍﻗﹾﺮﺀُﻭﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻓﹶﺈﹺﻧﻪ ﻳﺄﹾﺗﻲ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ
ﺷﻔﻴﻌﺎ ﻟﺄﹶﺻﺤﺎﺑﹺﻪ ﺍﻗﹾﺮﺀُﻭﺍ ﺍﻟﺰﻫﺮﺍﻭﻳﻦﹺ ﺍﻟﹾﺒﻘﹶﺮﺓﹶ ﻭﺳﻮﺭﺓﹶ ﺁﻝﹺ ﻋﻤﺮﺍﻥﹶ ﻓﹶﺈﹺﻧﻬﻤﺎ ﺗﺄﹾﺗﻴﺎﻥ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻛﹶﺄﹶﻧﻬﻤﺎ ﻏﹶﻤﺎﻣﺘﺎﻥ ﺃﹶﻭ ﻛﹶﺄﹶﻧﻬﻤﺎ
ﻏﹶﻴﺎﻳﺘﺎﻥ ﺃﹶﻭ ﻓﺮﻗﹶﺎﻥ ﻣﻦ ﻃﹶﻴﺮﹴ ﺻﻮﺍﻑ ﺗﺤﺎﺟﺎﻥ ﻋ ﻦ ﺃﹶﺻﺤﺎﺑﹺﻬﹺﻤﺎ ﺍﻗﹾﺮﺀُﻭﺍ ﺳﻮﺭﺓﹶ ﺍﻟﹾﺒﻘﹶﺮﺓ ﻓﹶﺈﹺﻥﱠ ﺃﹶﺧﺬﹶﻫﺎ ﺑﺮﻛﹶﺔﹲ ﻭﺗﺮﻛﹶﻬﺎ ﺣﺴﺮﺓﹲ ﻭﻟﹶﺎ
ﺗﺴﺘﻄﻴﻌﻬﺎ ﺍﻟﺒﻄﻠﺔ«). (٤
ﻗﻮﻟﻪ" :ﺍﻗﺮﺃﻭﺍ ﺍﻟﺰﻫﺮﺍﻭﻳﻦ") ،ﺯﻫﺮﺍﻭﻳﻦ( :ﺗﺜﻨﻴﺔ ﺯﻫﺮﺍﺀ ،ﻭﺍﻟﺰﻫﺮﺍﺀ :ﺗﺄﻧﻴﺚ ﺃﺯﻫﺮ ،ﻭﺍﻷﺯﻫﺮ :ﺍﳌﻀﻲﺀُ ﺷﺪﻳﺪ ﺍﻟﻀﻮﺀ،
ﲰﻰ ﺍﻟﺒﻘﺮﺓ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ﺍﻟﺰﻫﺮﺍﻭﻳﻦ؛ ﻷﻤﺎ ﻧﻮﺭﺍﻥ ،ﻭﻻ ﺷﻚ ﺃﻥ ﻧﻮﺭ ﻛﻼﻡ ﺍﷲ ﺃﺷﺪ ﻭﺃﻛﺜﺮ ﺿﻴﺎﺀ ،ﻭﻛﻞﱡ ﺳﻮﺭﺓ ﻣﻦ ﺳﻮﺭ
ﺍﻟﻘﺮﺁﻥ ﺯﻫﺮﺍﺀُ؛ ﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﻧﻮﺭﹺ ﺑﻴﺎﻥ ﺍﻷﺣﻜﺎﻡ ﻭﺍﳌﻮﺍﻋﻆ ﻭﻏﲑ ﺫﻟﻚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ،ﻭﳌﺎ ﻓﻴﻬﺎ ﻣﻦ ﺷﻔﺎﺀِ ﺍﻟﺼﺪﻭﺭﹺ ﻭﺗﻨﻮﻳﺮﹺ
ﺍﻟﻘﻠﻮﺏ ﻭﺗﻜﺜﲑﹺ ﺍﻷﺟﺮ ﻟﻘﺎﺭﺋﻬﺎ.
ﻗﻮﻟﻪ" :ﻛﺄﻧﻬﻤﺎ ﻏﹶﻤﺎﻣﺘﺎﻥ ﺃﻭ ﻏﻴﺎﻳﺘﺎﻥ ﺃﻭ ﻓﺮﻗﺎﻥ ﻣﻦ ﻃﲑﹴ ﺻﻮﺍﻑ ﲢﺎﺟﺎﻥ ﻋﻦ ﺃﺻﺤﺎﻤﺎ") ،ﺍﻟﻐﻤﺎﻣﺔ( :ﺍﻟﺴﺤﺎﺑﺔ.
)ﺍﻟﻐﻴﺎﻳﺔ( :ﺑﻴﺎﺀﻳﻦ ﺍﳌﻨﻘﻮﻃﺔ ﻣﻦ ﲢﺘﻬﺎ ﺑﻨﻘﻄﺘﲔ ،ﻭﻫﻲ ﻇﻞﱡ ﺍﻟﺴﺤﺎﺏ.
ﺍﻟﻔﺮﻕ :ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻄﲑ.
) (١
)ﺣﺴﻦ ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(٨٦ :
) (٢ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ) (٢٦٧٣ﻭﻗﹶﺎﻝﹶ :ﻫﺬﹶﺍ ﺣﺪﻳﺚﹲ ﺻﺤﻴﺢ ، ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ )(٢٩٦٠
) (٣ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ ) -ﺝ / ٦ﺹ (٢٧٧
) (٤ﺭﻭﺍﻩ ﻣﺴﻠﻢ )(٨٠٤
٤٢
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺻﻮﺍﻑ : ﲨﻊ ﺻﺎﻓﺔ ،ﻭﻫﻲ ﺍﳉﻤﺎﻋﺔ ﺍﻟﱵ ﺗﻘﻒ ﻋﻠﻰ ﺍﻟﺼﻒ ،ﻭﲨﺎﻋﺔ
ﺍﻟﻄﲑ ﺗﺮﻓﻊ ﺃﺟﻨﺤﺘﻬﺎ ﺑﻌﻀﻬﺎ ﲜﻨﺐ ﺑﻌﺾ.
)ﺍﻟﻄﲑ( :ﲨﻊ ﻃﺎﺋﺮ ،ﻭﻗﺪ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻄﲑ ﻋﻠﻰ ﺍﻟﻮﺍﺣﺪ.
ﻭ )ﺃﻭ( ﰲ )ﺃﻭ ﻏﻴﺎﻳﺘﺎﻥ ﺃﻭ ﻓﺮﻗﺎﻥ( ﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺸﻚ ﻣﻦ ﺍﻟﺮﺍﻭﻱ ،ﻭﳛﺘﻤﻞ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺘﺨﻴﲑ ﰲ ﺗﺸﺒﻴﻪ ﻫﺎﺗﲔ
ﺍﻟﺴﻮﺭﺗﲔ ﺑﻐﻤﺎﻣﺘﲔ ﺃﻭ ﻏﻴﺎﻳﺘﲔ ﺃﻭ ﻓﺮﻗﲔ؛ ﻳﻌﲏ :ﺇﻥ ﺷﺌﺖ ﺷﺒﻬﻬﻤﺎ ﺑﻐﻤﺎﻣﺘﲔ ،ﻭﺇﻥ ﺷﺌﺖ ﺷﺒﻬﻬﻤﺎ ﺑﻐﻴﺎﻳﺘﲔ ،ﻭﻓﺮﻗﲔ ﻣﻦ
ﺍﻟﻄﲑ ،ﳚﻴﺌﺎﻥ ﻓﻮﻕ ﺭﺃﺱ ﻗﺎﺭﺋﻬﻤﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺗﻈﻼﻧﻪ ﻋﻦ ﺣﺮ ﺍﻟﺸﻤﺲ ﻳﻮﻣﺌﺬ.
ﻗﻮﻟﻪ" :ﲢﺎﺟﺎﻥ ﻋﻦ ﺃﺻﺤﺎﻤﺎ"؛ ﻳﻌﲏ :ﺗﺪﻓﻌﺎﻥ ﺍﳉﺤﻴﻢ ﻭﺍﻟﺰﺑﺎﻧﻴﺔ ﻭﺍﻷﻋﺪﺍﺀ ﻋﻦ ﺍﻟﺬﻳﻦ ﻗﺮﺅﻭﳘﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ،ﻭﺗﺸﻔﻌﺎﻥ ﳍﻢ
ﻋﻨﺪ ﺍﷲ ،ﻭﺟﻌﻞﹸ ﺻﻮﺭﺗﻬﹺﻤﺎ ﻛﺎﻟﻐﻤﺎﻣﺘﲔ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻋﻈﻤﺔﹲ ﻭﺧﻮﻑ ﰲ ﻗﻠﻮﺏ ﺃﻋﺪﺍﺀ ﻗﺎﺭﺋﻬﻤﺎ.
ﻗﻮﻟﻪ" :ﻭﻻ ﻳﺴﺘﻄﻴﻌﻬﺎ ﺍﻟﺒﻄﹶﻠﹶﺔﹸ") ،ﺍﻟﺒﻄﻠﺔ( :ﲨﻊ ﺑﺎﻃﻞ ،ﻭﺍﻟﺒﺎﻃﻞ :ﺿﺪ ﺍﳊﻖ ،ﻭﺍﻟﺒﺎﻃﻞ :ﺍﻟﻜﺴﻼﻥ ،ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ
ﻣﻌﻨﺎﻩ :ﻻ ﻳﻘﺪﺭ ﺍﻟﻜﺴﻼﻥ ﺃﻥ ﻳﺘﻌﻠﻢ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻟﻄﻮﳍﺎ ،ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻩ :ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﺤﺮ ﻭﺍﻟﺒﺎﻃﻞ ﻻ ﳚﺪﻭﻥ
)(١
ﺍﻟﺘﻮﻓﻴﻖ ﻟﺘﻌﻠﱡﻤﻬﺎ ﻭﺩﺭﺍﻳﺘﻬﺎ
* ﻭﻣﻦ ﻗﹶﺮﺃﹶ ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬﻒ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻌﺔ ،ﺃﹶﺿﺎﺀَ ﻟﹶﻪ ﻣﻦ ﺍﻟﻨﻮﺭﹺ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴ ﻦ ﺍﻟﹾﺒﻴﺖ ﺍﻟﹾﻌﺘﻴﻖﹺ:
ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﺳﻌﻴﺪ ﺍﻟﹾﺨﺪﺭﹺﻱ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﻗﹶـﺮﺃﹶ ﺳـﻮﺭﺓ
)(٢
ﺍﻟﹾﻜﹶﻬﻒ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻌﺔ ،ﺃﹶﺿﺎﺀَ ﻟﹶﻪ ﻣﻦ ﺍﻟﹾﻨﻮﺭﹺ ﻣﺎ ﺑﻴﻦ ﺍﻟﹾﺠﻤﻌﺘﻴﻦﹺ«
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﺳﻌﻴﺪ ﺍﻟﹾﺨﺪﺭﹺﻱ ،ﺃﹶﻥﱠ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻗﹶﺮﺃﹶ ﺳﻮﺭﺓﹶ ﺍﻟﹾﻜﹶﻬﻒ ﻛﹶﻤﺎ ﺃﹸﻧﺰﹺﻟﹶﺖ ﻛﹶﺎﻧﺖ ﻟﹶﻪ
)(٣
ﻧﻮﺭﺍ ﻣﻦ ﻣﻘﹶﺎﻣﻪ ﺇﹺﻟﹶﻰ ﻣﻜﱠﺔﹶ ،ﻭﻣﻦ ﻗﹶﺮﺃﹶ ﺑﹺﻌﺸﺮﹺ ﺁﻳﺎﺕ ﻣﻦ ﺁﺧﺮﹺﻫﺎ ﻓﹶﺨﺮﺝ ﺍﻟﺪﺟﺎﻝﹸ ﻟﹶﻢ ﻳﺴﻠﱠﻂﹾ ﻋﻠﹶﻴﻪ«
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﺳﻌﻴﺪ ﺍﻟﹾﺨﺪﺭﹺﻱ ،ﺃﹶﻥﱠ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎ ﹶﻝ»:ﻣﻦ ﻗﹶﺮﺃﹶ ﺳﻮﺭﺓﹶ ﺍﻟﹾﻜﹶﻬﻒ ﻓﻲ ﻳﻮﻡﹺ ﺍﻟﹾﺠﻤﻌﺔ ﺃﹶﺿﺎﺀَ ﹶﻟﻪ
)(٤
ﻣﻦ ﺍﻟﻨﻮﺭﹺ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﹾﺒﻴﺖ ﺍﻟﹾﻌﺘﻴﻖﹺ«
ﻓﺎﷲ ﻋﺰ ﻭﺟﻞ ﳚﻌﻞ ﻟﻪ ﻧﻮﺭﺍﹰ ﻋﻈﻴﻤﺎﹰ ﻣﺎ ﺑﲔ ﺍﳉﻤﻌﺔ ﻭﺍﻟﱵ ﻗﺒﻠﻬﺎ ،ﻫﺬﺍ ﺇﺫﺍ ﻗﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ،ﻭﺇﺫﺍ ﻭﺍﻇﺐ ﻋﻠـﻰ
ﻗﺮﺍﺀﺎ ﰲ ﻛﻞ ﻳﻮﻡ ﲨﻌﺔ ﻛﺎﻥ ﻟﻪ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ،ﻭﻳﻜﻮﻥ ﻟﻪ ﰲ ﻛﻞ ﺍﻷﻳﺎﻡ ﻛﻤﺎ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ.
ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﰲ ﺍﳊﺪﻳﺚ) :ﻣﻦ ﻗﺮﺃ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﺃﺿﺎﺀ ﻟﻪ ﻣﻦ ﺍﻟﻨﻮﺭ ﻣﺎ ﺑﻴﻨﻪ ﻭﻣﺎ ﺑـﲔ
ﺍﻟﺒﻴﺖ ﺍﻟﻌﺘﻴﻖ( ﻳﻌﲏ :ﻳﻌﻄﻰ ﻧﻮﺭﺍﹰ ﻋﻈﻴﻤﺎﹰ ،ﻓﺘﺨﻴﻞ ﺃﻥ ﻟﻚ ﻧﻮﺭﺍﹰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﺠﻤﻪ ﻣﺎ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﻟﺒﻴﺖ ﺍﻟﻌﺘﻴﻖ ،ﻓﻴﺎ ﺗـﺮﻯ
ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺃﻟﻴﺲ ﻛﺎﻓﻴﺎﹰ ﺃﻥ ﻳﻀﻲﺀ ﻟﻚ ﻃﺮﻳﻘﻚ ﻭﺳﺒﻴﻠﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ؟!! ﻧﺴﺄﻝ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺃﻥ ﻳﻬﺪﻳﻨﺎ ﺻﺮﺍﻃﻪ ﺍﳌﺴﺘﻘﻴﻢ.
).(٥
) (١
ﺍﳌﻔﺎﺗﻴﺢ ﰲ ﺷﺮﺡ ﺍﳌﺼﺎﺑﻴﺢ )(٧١ /٣
) (٢
) ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(٧٣٦ :
) (٣ﺻﺤﻴﺢ ﻟﻐﲑﻩ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ١٤٧٣:
) (٤ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ٦٤٧١:
)(٥ﺷﺮﺡ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﻟﻠﻤﻨﺬﺭﻯ -ﺣﻄﻴﺒﺔ )ﺷﺮﻳﻂ ﺭﻗﻢ (١٦
٤٣
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﺳﻮﺭﺓﹲ ﺗﺸﻔﻊ ﻟﺼﺎﺣﺒﻬﺎ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ..ﺣﱴ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻊ ﺍﻟﺪﺍﺧﻠﲔ:
ﻓﻌﻦﹺ ﺍﺑﻦﹺ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺳﻮﺭﺓﹸ }ﺗﺒﺎﺭﻙ {ﻫﻲ ﺍﻟﹾﻤﺎﻧﹺﻌﺔﹲ
)(١
ﻣﻦ ﻋﺬﹶﺍﺏﹺ ﺍﻟﹾﻘﹶﺒﺮﹺ«
ﻭﻋﻦ ﺃﹶﻧﺲﹺ ﺑﻦﹺ ﻣﺎﻟﻚ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺳﻮﺭﺓﹲ ﻣﻦ ﺍﻟﹾﻘﹸﺮﺁﻥ ﻣﺎ ﻫﻲ
)(٢
ﺇﹺﻻﱠ ﺛﹶﻼﹶﺛﹸﻮﻥﹶ ﺁﻳﺔﹰ ،ﺧﺎﺻﻤﺖ ﻋﻦ ﺻﺎﺣﺒﹺﻬﺎ ﺣﺘﻰ ﺃﹶﺩﺧﻠﹶﺘﻪ ﺍﻟﹾﺠﻨﺔﹶ ،ﻭﻫﻲ} ﺗﺒﺎﺭﻙ« {
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﺇﹺﻥﱠ ﺳﻮﺭﺓﹰ ﻣﻦ ﺍﻟﹾﻘﹸﺮﺁﻥ ﺛﹶﻼﹶﺛﹸﻮﻥﹶ ﺁﻳﺔﹰ
)(٣
ﺷﻔﹶﻌﺖ ﻟﺮﺟﻞﹴ ﺣﺘﻰ ﻏﹸﻔﺮ ﻟﹶﻪ ﻭﻫﻲ ﺳﻮﺭﺓﹸ }ﺗﺒﺎﺭﻙ ﺍﻟﱠﺬﻱ ﺑﹺﻴﺪﻩ ﺍﻟﹾﻤﻠﹾﻚ« {
)ﺷﻔﹶﻌﺖ (ﺑﹺﺎﻟﺘﺨﻔﻴﻒ ﺧﺒﺮ ﺇﹺﻥﱠ ﻛﹶﺬﹶﺍ ﻗﹶﺎﻟﹶﻪ ﺍﻟﻄﱢﻴﺒﹺﻲ ،ﻭﺍﻟﹾﺄﹶﻇﹾﻬﺮ ﺃﹶﻥﱠ ﻗﹶﻮﻟﹶﻪ ﺛﹶﻠﹶﺎﺛﹸﻮﻥﹶ ﺧﺒﺮ ﻟـ )ﺇﹺﻥﱠ( ﻭﻗﹶﻮﻟﹸﻪ ﺷـﻔﹶﻌﺖ ﺧﺒـﺮ
ﺛﹶﺎﻥ ،ﻭﺃﹶﻣﺎ ﻗﹶﻮﻝﹸ ﺍﺑﻦﹺ ﺣﺠﺮﹴ :ﺃﹶﻭﹺ ﺍﺳﺘﺌﹾﻨﺎﻑ ﻓﹶﻬﻮ ﻓﻲ ﻏﹶﺎﻳﺔ ﻣﻦ ﺍﻟﹾﺒﻌﺪ ﻣﻌﻨﻰ ﻗﹶﺎﻝﹶ ﻓﻲ ﺍﻟﹾﺄﹶﺯﻫﺎﺭﹺ :ﺷﻔﱢﻌﺖ ﻋﻠﹶﻰ ﺑﹺﻨـﺎﺀِ ﺍﻟﹾﻤﺠﻬـﻮﻝﹺ
ﻣﺸﺪﺩﺍ ،ﺃﹶﻱ ﻗﹸﺒﹺﻠﹶﺖ ﺷﻔﹶﺎﻋﺘﻬﺎ ،ﻭﻗﻴﻞﹶ :ﻋﻠﹶﻰ ﺍﻟﹾﻔﹶﺎﻋﻞﹺ ﻣﺨﻔﱠﻔﹰﺎ ﻭﻫﺬﹶﺍ ﺃﹶﻗﹾﺮﺏ ﺍﻫـ ﻭﻋﻠﹶﻴﻪ ﺍﻟﻨﺴﺦ ﺍﻟﹾﻤﻘﹾﺮﻭﺃﹶﺓﹸ ﺍﻟﹾﻤﺼﺤﺤﺔﹸ ،ﻭﺍﻟﺸﻔﹶﺎ ﻋﺔﹸ
ﻟﻠﺴﻮﺭ ﺓ ﺇﹺﻣﺎ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻘﻴﻘﹶﺔ ﻓﻲ ﻋﻠﹾﻢﹺ ﺍﻟﻠﱠﻪ ﻭﺇﹺﻣﺎ ﻋﻠﹶﻰ ﺍﻟﺎﺳﺘﻌﺎﺭﺓ ﻭﺇﹺﻣﺎ ﻋﻠﹶﻰ ﺃﹶﻧﻬﺎ ﺗﺘﺠﺴﻢ ﻛﹶﻤﺎ ﻣﺮ ،ﻭﻓﻲ ﺳﻮﻕﹺ ﺍﻟﹾﻜﹶﻠﹶـﺎﻡﹺ ﻋﻠﹶـﻰ
ﺍﻟﹾﺈﹺﺑﻬﺎﻡﹺ ﺛﹸﻢ ﺍﻟﺘﻔﹾﺴِﲑ ﺗﻔﹾﺨﻴﻢ ﻟﻠﺴﻮﺭﺓ ،ﺇﹺﺫﹾ ﻟﹶﻮ ﻗﻴﻞﹶ :ﺇﹺﻥﱠ ﺳﻮﺭﺓﹶ ﺗﺒﺎﺭﻙ ﺷﻔﹶﻌﺖ ﻟﹶﻢ ﺗﻜﹸﻦ ﺑﹺﻬﺬﻩ ﺍﻟﹾﻤﻨﺰﹺﻟﹶﺔ ،ﻭﻗﹶﺪ ﺍﺳﺘﺪﻝﱠ ﺑﹺﻬﺬﹶﺍ ﺍﻟﹾﺤﺪﻳﺚ
ﻣﻦ ﻗﹶﺎﻝﹶ :ﺍﻟﹾﺒﺴﻤﻠﹶﺔﹸ ﻟﹶﻴﺴﺖ ﻣﻦ ﺍﻟﺴﻮﺭﺓ ﻭﺁﻳﺔﹲ ﺗﺎﻣﺔﹲ ﻣﻨﻬﺎ ﻟﺄﹶﻥﱠ ﻛﹶﻮﻧﻬﺎ ﺛﹶﻠﹶﺎﺛﲔ ﺁﻳﺔﹰ ﺇﹺﻧﻤﺎ ﻳﺼﺢ ﻋﻠﹶﻰ ﺗﻘﹾﺪﻳﺮﹺ ﻛﹶﻮﻧﹺﻬﺎ ﺁﻳﺔﹰ ﺗﺎﻣﺔﹰ ﻣﻨﻬﺎ،
ﻭﺍﻟﹾﺤﺎﻝﹸ ﺃﹶﻧﻬﺎ ﺛﹶﻠﹶﺎﺛﹸﻮﻥﹶ ﻣﻦ ﻏﹶﻴﺮﹺ ﻛﹶﻮﻧﹺﻬﺎ ﺁﻳﺔﹰ ﺗﺎﻣﺔﹰ ﻣﻨﻬﺎ ،ﻓﹶﻬﹺﻲ ﺇﹺﻣﺎ ﻟﹶﻴﺴﺖ ﺑﹺﺂﻳ ﺔ ﻣﻨﻬﺎ ﻛﹶﻤﺬﹾﻫﺐﹺ ﺃﹶﺑﹺﻲ ﺣﻨﹺﻴﻔﹶﺔﹶ ﻭﻣﺎﻟﻚ ﻭﺍﻟﹾـﺄﹶﻛﹾﺜﹶﺮﹺﻳﻦ،
ﺐ ﺍﻟﺸﺎﻓﻌﻲ) ﻟﺮﺟﻞﹴ ﺣﺘﻰ ﻏﹸﻔﺮ ﻟﹶﻪ (ﻣﺘﻌﻠﱢﻖ ﺑﹺـﺸﻔﹶﻌﺖ ﻭﺇﹺﻣﺎ ﻟﹶﻴﺴﺖ ﺑﹺﺂﻳﺔ ﺗﺎﻣﺔ ﺑﻞﹾ ﻫﻲ ﺟﺰﺀٌ ﻣﻦ ﺍﻟﹾﺂﻳﺔ ﺍﻟﹾﺄﹸﻭﻟﹶﻰ ﻛﹶﺮﹺﻭﺍﻳﺔ ﻓﻲ ﻣﺬﹾﻫ ﹺ
ﻭﻫﻮ ﻳﺤﺘﻤﻞﹸ ﺃﹶﻥﹾ ﻳﻜﹸﻮﻥﹶ ﺑﹺﻤﻌﻨﻰ ﺍﻟﹾﻤﻀﻲ ﻓﻲ ﺍﻟﹾﺨﺒﺮﹺ ﻳﻌﻨﹺﻲ ﻛﹶﺎﻥﹶ ﺭﺟﻞﹲ ﻳﻘﹾﺮﺅﻫﺎ ﻭﻳﻌﻈﱢﻢ ﻗﹶﺪﺭﻫﺎ ﻓﹶﻠﹶﻤﺎ ﻣﺎﺕ ﺷﻔﹶﻌﺖ ﻟﹶﻪ ﺣﺘﻰ ﺩﻓﻊ
)(٤
ﻋﻨﻪ ﻋﺬﹶﺍﺑﻪ ،ﻭﻳﺤﺘﻤﻞﹸ ﺃﹶﻥﹾ ﻳﻜﹸﻮ ﹶﻥ ﺑﹺﻤﻌﻨﻰ ﺍﻟﹾﻤﺴﺘﻘﹾﺒﻞﹺ ،ﺃﹶﻱ ﺗﺸﻔﹶﻊ ﻟﻤﻦ ﻳﻘﹾﺮﺃﹸﻫﺎ ﻓﻲ ﺍﻟﹾﻘﹶﺒﺮﹺ ﺃﹶﻭ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ
* ﻭﻗﺮﺍﺀَﺓﹸ ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ ﻗﹶﺒﻞﹶ ﺍﳌﹶﻨﺎﻡﹺ ..ﺑﺮﺍﺀَﺓﹲ ﻣﻦ ﺍﻟﺸﺮﹺﻙ ﺑﻔﹶﻀﻞﹺ ﺍﻟﻘﹸﺪﻭﺱﹺ ﺍﻟﺴﻠﹶﺎﻡ:
ﻓﹶﻌﻦ ﻧﻮﻓﹶﻞ ﺍﻷَﺷﺠﻌﻲ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ ﻟﻨﻮﻓﹶﻞ» :ﺍﻗﹾﺮﺃﹾ }ﻗﹸﻞﹾ ﻳـﺎ ﺃﹶﻳﻬـﺎ
)(٥
ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ { ﺛﹸﻢ ﻧﻢ ﻋﻠﹶﻰ ﺧﺎﺗﻤﺘﻬﺎ ﻓﹶﺈﹺﻧﻬﺎ ﺑﺮﺍﺀَﺓﹲ ﻣﻦ ﺍﻟﺸﺮﹺﻙ«
ﻗﺎﻝ ﺍﻟﻌﻼﻣﺔﹸ ﺍﻟﺼﻨﻌﺎﱐ ﺭﲪﻪ ﺍﷲُ:
)ﺇﺫﺍ ﺃﺧﺬﺕ ﻣﻀﺠﻌﻚ ﻣﻦ ﺍﻟﻠﻴﻞ( ﺃﻱ ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻭ ﺇﺫﺍ ﺍﺿﻄﺠﻌﺖ )ﻓﺎﻗﺮﺃ( ﰲ }ﻗﹸﻞﹾ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ{ ﻫﻮ ﺃﻱ
ﺍﻟﺴﻮﺭﺓ ﺍﳌﺴﻤﺎﺓ ﺬﻩ ﺍﳉﻤﻠﺔ ﻻ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻭﺣﺪﻩ ﻛﻤﺎ ﻳﺼﺮﺡ ﺑﻪ ﻗﻮﻟﻪ )ﰒ ﱎ ﻋﻠﻰ ﺧﺎﲤﺘﻬﺎ( ﺃﻱ ﺍﺟﻌﻠﻬﺎ ﺁﺧﺮ ﺃﺫﻛﺎﺭ ﺍﳌﻨﺎﻡ
)ﻓﺈﺎ ﺑﺮﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ( ﺃﻧﺚ ﺍﻟﻀﻤﲑ؛ ﻷﻧﻪ ﺃﺭﺍﺩ ﺑﻴﺎﺃﻳﻬﺎ ﺍﻟﻜﺎﻓﺮﻭﻥ ﺍﻟﺴﻮﺭﺓ ﻻ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﺇﻣﺎ ﻷﻧﻪ ﻗﺪ ﺻﺎﺭ ﻋﻠﻤﺎ ﳍﺎ ﺃﻭ ﻷﻧﻪ
) (١ﻃﺒﻘﺎﺕ ﺍﶈﺪﺛﲔ ﺑﺄﺻﺒﻬﺎﻥ ) ، (٥٢٦ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ) ، (٣٦٤٣ﺍﻟﺼﺤﻴﺤﺔ ). (١١٤٠
) (٢ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ) ، (٣٦٥٤ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ). (٣٦٤٤
) (٣ﺭﻭﺍﻩ ﺃﹶﺣﻤﺪ ﻭﺍﻟﺘﺮﻣﺬﻱ ﻭﺃﹶﺑﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨﺴﺎﺋﻲ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ )(٢٠٩١
) (٤ﻣﺮﻗﺎﺓ ﺍﳌﻔﺎﺗﻴﺢ ﺷﺮﺡ ﻣﺸﻜﺎﺓ ﺍﳌﺼﺎﺑﻴﺢ )(١٤٨١ /٤
) (٥ﺭﻭﺍﻩ ﺃﹶﺑﻮ ﺩﺍﻭﺩ ) (٥٠٥٥ﺑﺎﺏ ﻣﺎ ﻳﻘﺎﻝ ﻋﻨﺪ ﺍﻟﻨﻮﻡ ،ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢﹺ ﺍﳉﹶﺎﻣﻊﹺ )(٢٩٢
٤٤
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺍﻗﺘﺼﺮ ﻋﻠﻴﻪ ،ﻭﺍﳌﺮﺍﺩ ﺑﻪ ﺍﻟﺴﻮﺭﺓ ﻟﻠﻌﻠﻢ ﺑﺬﻟﻚ ،ﻭﺍﳌﺮﺍﺩ ﺃﺎ ﺗﱪﻱ ﻗﺎﺋﻠﻬﺎ ﻣﻦ ﺍﻟﺸﺮﻙ ﻷﺎ ﺍﺷﺘﻤﻠﺖ ﻋﻠﻰ ﻧﻔﻲ ﻋﺒﺎﺩﺓ ﻣﺎ ﻳﻌﺒﺪﻩ
ﺍﳌﺸﺮﻛﻮﻥ ﺑﺄﺑﻠﻎ ﻋﺒﺎﺭﺓ ﻭﺃﻭﰱ ﺗﺄﻛﻴﺪ ﻓﺈﻧﻪ ﻧﻔﻰ ﻋﺒﺎﺩﺗﻪ ﳌﺎ ﻳﻌﺒﺪﻭﻧﻪ ﺑﺎﳉﻤﻠﺔ ﺍﻟﻔﻌﻠﻴﺔ ﺍﳌﻀﺎﺭﻋﻴﺔ ﻟﻴﻔﻴﺪ ﺍﳊﺎﻝ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻓﻘﺎﻝ:
}ﻟﹶﺎ ﺃﹶﻋﺒﺪ {ﺃﻱ ﰲ ﺍﳊﺎﻝ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﰒ ﻧﻔﺎﻩ ﺑﺎﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﳌﺎ ﻋﺒﺪﻭﻩ ﻓﻴﻤﺎ ﻣﻀﻰ ﻓﻘﺎﻝ} :ﻭﻟﹶﺎ ﺃﹶﻧﺎ ﻋﺎﺑﹺﺪ ﻣﺎ ﻋﺒﺪﺗﻢ {ﻛﻤﺎ
ﻧﻔﻰ ﻋﺒﺎﺩﻢ ﳌﺎ ﻳﻌﺒﺪﻩ ﺑﺎﳉﻤﻠﺔ ﺍﻻﲰﻴﺔ ﰲ ﺍﻟﻄﺮﻓﲔ ﻣﺎ ﻳﻌﺒﺪﻭﻧﻪ ﰲ ﺍﳊﺎﻝ ﻭﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﰲ ﻫﺬﻩ ﺍﻟﺴﻮﺭﺓ ﻣﺒﺎﺣﺚ ﺷﺮﻳﻔﺔ
ﺫﻛﺮﻫﺎ ﺍﻹِﻣﺎﻡ ﺍﺑﻦ ﻗﻴﻢ ﺍﳉﻮﺯﻳﺔ ﰲ ﻛﺘﺎﺑﻪ "ﺑﺪﺍﺋﻊ ﺍﻟﻔﻮﺍﺋﺪ" ) (١٤٥ /١ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻨﻮﻡ ﺃﺧﺎ ﻟﻠﻤﻮﺕ ﺣﺴﻦ ﺍﻟﻨﻮﻡ ﻋﻠﻰ
)(١
ﺃﻛﻤﻞ ﺑﺮﺍﺀﺓ ﻣﻦ ﺍﻟﺸﺮﻙ
ﻭﻋﻦﹺ ﺍﺑﻦﹺ ﻋﻤﺮ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ» :ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ ﺗﻌﺪﻝﹸ ﺛﹸﻠﹸﺚﹶ ﺍﻟﹾ ﹸﻘﺮﺁﻥ ،ﻭﻗﹸﻞﹾ ﻳﺎ ﺃﹶﻳﻬﺎ
)(٢
ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ ﺗﻌﺪﻝﹸ ﺭﺑﻊ ﺍﻟﹾﻘﹸﺮﺁﻥ«
* ﻭﺳﻮﺭﺓﹸ ﺍﻹﺧﻼﺹ ﻣﻦ ﻗﹶﺮﺃﹶﻫﺎ ﻋﺸﺮﺍ ..ﺑﲎ ﺍﷲ ﻟﻪ ﰲ ﺍﳉﻨﺔ ﻗﺼﺮﺍ :
ﻓﹶﻌﻦ ﻣﻌﺎﺫ ﺑﻦﹺ ﺃﹶﻧﺲﹴ ﺍﻟﹾﺠﻬﻨﹺﻲ :ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﻣﻦ ﻗﹶﺮﺃﹶ ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ ﺣﺘﻰ ﻳﺨﺘﻤﻬﺎ
ﻋﺸﺮ ﻣﺮﺍﺕ ﺑﻨﻰ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﻗﹶﺼﺮﺍ ﻓﻲ ﺍﻟﹾﺠﻨﺔ . «ﻓﹶﻘﹶﺎﻝﹶ ﻋﻤﺮ ﺑﻦ ﺍﻟﹾﺨﻄﱠﺎﺏﹺ :ﺇﹺ ﹶﺫﻥﹾ ﺃﹶﺳﺘﻜﹾﺜﺮ ﻳﺎ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ،ﻓﹶﻘﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ-
)(٣
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺍﻟﻠﱠﻪ ﺃﹶﻛﹾﺜﹶﺮ ﻭﺃﹶﻃﹾﻴﺐ«
* ﻭﻣﻦ ﻗﹶﺮﺃﹶ ﺃﹶﻭ ﻋﻠﱠﻢ ﺁﻳﺘﻴﻦﹺ ﻣﻦ ﻛﺘﺎﺏﹺ ﺍﷲِ ﰲ ﺑﻴﺖ ﺍﷲ ،ﺧﻴﺮ ﻟﹶﻪ ﻣﻦ ﻧﺎﻗﹶﺘﻴﻦﹺ ،ﻭﺛﹶﻠﹶﺎﺙﹲ ﺧﻴﺮ ﻟﹶﻪ ﻣﻦ ﺛﹶﻠﹶﺎﺙ ،ﻭﺃﹶﺭﺑﻊ ﺧﻴﺮ ﻟﹶﻪ ﻣـﻦ
ﺃﹶﺭﺑﻊﹴ ،ﻭﻣﻦ ﺃﹶﻋﺪﺍﺩﻫﻦ ﻣﻦ ﺍﻟﹾﺈﹺﺑﹺﻞﹺ :
ﻓﻌﻦ ﻋﻘﹾﺒﺔﹶ ﺑﻦﹺ ﻋﺎﻣﺮﹴ ،ﻗﹶﺎﻝﹶ :ﺧﺮﺝ ﺭﺳﻮﻝﹸ ﺍﷲِ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻭﻧﺤﻦ ﻓﻲ ﺍﻟﺼﻔﱠﺔ ،ﻓﹶﻘﹶﺎﻝﹶ» :ﺃﹶﻳﻜﹸﻢ ﻳﺤـﺐ ﹶﺃﻥﹾ
ﻳﻐﺪﻭ ﻛﹸﻞﱠ ﻳﻮﻡﹴ ﺇﹺﻟﹶﻰ ﺑﻄﹾﺤﺎﻥﹶ ،ﺃﹶﻭ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻌﻘﻴﻖﹺ ،ﻓﹶﻴﺄﹾﺗﻲ ﻣﻨﻪ ﺑﹺﻨﺎﻗﹶﺘﻴﻦﹺ ﻛﹶﻮﻣﺎﻭﻳﻦﹺ ﻓﻲ ﻏﹶﻴﺮﹺ ﺇﹺﺛﹾﻢﹴ ،ﻭﻟﹶﺎ ﻗﹶﻄﹾﻊﹺ ﺭﺣﻢﹴ؟« ،ﻓﹶﻘﹸﻠﹾﻨﺎ :ﻳﺎ ﺭﺳﻮﻝﹶ
ﺤﺐ ﺫﹶﻟﻚ ،ﻗﹶﺎﻝﹶ» :ﺃﹶﻓﹶﻠﹶﺎ ﻳﻐﺪﻭ ﺃﹶﺣﺪﻛﹸﻢ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺠﹺﺪ ﻓﹶﻴﻌﻠﹶﻢ ،ﺃﹶﻭ ﻳﻘﹾ ﺮﺃﹸ ﺁﻳﺘﻴﻦﹺ ﻣﻦ ﻛﺘﺎﺏﹺ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ،ﺧﻴﺮ ﻟﹶـﻪ ﻣـﻦ ﺍﷲِ ﻧ
)(٤
ﻧﺎﻗﹶﺘﻴﻦﹺ ،ﻭﺛﹶﻠﹶﺎﺙﹲ ﺧﻴﺮ ﻟﹶﻪ ﻣﻦ ﺛﹶﻠﹶﺎﺙ ،ﻭﺃﹶﺭﺑﻊ ﺧﻴﺮ ﻟﹶﻪ ﻣﻦ ﺃﹶﺭﺑﻊﹴ ،ﻭﻣﻦ ﺃﹶﻋﺪﺍﺩ ﻫﻦ ﻣﻦ ﺍﻟﹾﺈﹺﺑﹺﻞﹺ«
ﻗﻮﻟﻪ)) :ﺑﻄﺤﺎﻥ(( -ﺑﻀﻢ ﺍﻟﺒﺎﺀ ﻭﺳﻜﻮﻥ ﺍﻟﻄﺎﺀ -ﺍﺳﻢ ﻭﺍﺩ ﺑﺎﳌﺪﻳﻨﺔ ،ﲰﻰ ﺑﺬﻟﻚ ﻟﺴﻌﺘﻪ ﻭﺍﻧﺒﺴﺎﻃﻪ ،ﻣﻦ ﺍﻟﺒﻄﺢ،
ﻭﻫﻮ ﺍﻟﺒﺴﻂ .ﻭ ))ﺍﻟﻌﻘﻴﻖ(( ﻳﺮﻳﺪ ﺑﻪ ﺍﻟﻌﺘﻴﻖ ﺍﻷﺻﻐﺮ ،ﻭﻫﻮ ﻭﺍﺩ ﻋﻠﻲ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝ ،ﻭﻗﻴﻞ :ﻋﻠﻲ ﻣﻴﻠﲔ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ،ﻋﻠﻴﻪ ﺃﻣﻮﺍﻝ
ﺃﻫﻠﻬﺎ .ﻭﺇﳕﺎ ﺧﺼﻬﻤﺎ ﺑﺎﻟﺬﻛﺮ؛ ﻷﻤﺎ ﺃﻗﺮﺏ ﺍﳌﻮﺍﺿﻊ ﺍﻟﱵ ﻳﻘﺎﻡ ﻓﻴﻬﺎ ﺃﺳﻮﺍﻕ ﺍﻹﺑﻞ ﺇﱄ ﺍﳌﺪﻳﻨﺔ .ﻭ ))ﺍﻟﻜﻮﻣﺎﺀ(( ﺍﻟﻨﺎﻗﺔ ﺍﻟﻌﻈﻴﻤﺔ
ﺍﻟﺴﻨﺎﻡ ﺍﳌﺸﺮﻓﺔ .ﻭﺇﳕﺎ ﺿﺮﺏ ﺍﳌﺜﻞ ﺎ؛ ﻷﺎ ﻣﻦ ﺧﻴﺎﺭ ﻣﺎﻝ ﺍﻟﻌﺮﺏ.
ﻗﻮﻟﻪ)) :ﰲ ﻏﲑ ﺇﰒ(( ﺃﻱ ﰲ ﻏﲑ ﻣﺎ ﻳﻮﺟﺐ ﺇﲦﹰﺎ ،ﻛﺴﺮﻗﺔ ،ﻭﻏﺼﺐ .ﲰﻰ ﻣﻮﺟﺐ ﺍﻹﰒ ﺇﲦﹰـﺎ ﳎـﺎﺯﺍ .ﻗﻮﻟـﻪ:
))ﻓﻴﻌﻠﻢ(( ﺻﺤﺢ ﰲ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ -ﺑﻔﺘﺢ ﺍﻟﻴﺎﺀ ﻭﺳﻜﻮﻥ ﺍﻟﻌﲔ -ﺃﻱ ﻓﻴﻌﻠﻢ ﺁﻳﺘﲔ ﺃﻭ ﻳﻘﺮﺃ ،ﻓـ ))ﺃﻭ(( ﻟﺸﻚ ﺍﻟﺮﺍﻭﻯ.
ﻗﻮﻟﻪ)) :ﺧﲑ ﻟﻪ(( ﺧﲑ ﻟﻪ ﻣﺒﺘﺪﺃ ﺧﱪ ﳏﺬﻭﻑ ،ﺃﻱ ﳘﺎ ﺧﲑ ﻟﻪ.
))(١ﺍﻟﺘﻨﻮﻳﺮ ﺷﺮﺡ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ(٥١١/١:
) (٢ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ٤٤٠٥ :
) (٣ﺭﻭﺍﻩ ﺃﲪﺪ ) ، (١٥٦٤٨ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﹺﻲ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ) ، (٦٤٧٢ﺍﻟﺼﺤﻴﺤﺔ ). (٥٨٩
)) (٤ﺭﻭﺍﻩ ﻣﺴﻠﻢ(٨٠٣:
٤٥
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻗﻮﻟﻪ)) :ﻭﻣﻦ ﺃﻋﺪﺍﺩﻫﻦ ﻣﻦ ﺍﻹﺑﻞ(( ))ﻗﺾ(( :ﻣﺘﻌﻠﻖ ﲟﺤﺬﻭﻑ ﺗﻘﺪﻳﺮﻩ :ﻭﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻊ ﺁﻳـﺎﺕ ﺧـﲑ ﻣـﻦ
ﺃﻋﺪﺍﺩﻫﻦ ﻣ ﻦ ﺍﻹﺑﻞ ،ﻓﺨﻤﺲ ﺁﻳﺎﺕ ﺧﲑ ﻣﻦ ﲬﺲ ﻣﻦ ﺍﻹﺑﻞ ،ﻭﻛﺬﻟﻚ ﺍﻟﺴﺖ ﻭﺍﻟﺴﺒﻊ ﺇﱄ ﻣﺎ ﻓـﻮﻕ ﻣـﻦ ﺍﻷﻋـﺪﺍﺩ.
))ﺷﻒ(( :ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﻌﲎ ﺍﻵﻳﺘﺎﻥ ﺧﲑ ﻣﻦ ﻧﺎﻗﺘﲔ ،ﻭﻣﻦ ﺃﻋﺪﺍﺩ ﺍﻟﻨﻮﻕ ﻣﻦ ﺍﻹﺑﻞ ،ﺃﻱ ﺍﻵﻳﺎﺕ ﺗﻔﻀﻞ ﻋﻠﻲ ﻣﺜـﻞ
).(١
ﻋﺪﺩﻫﺎ ﻣﻦ ﺍﻟﻨﻮﻕ ،ﻭﻣﺜﻞ ﻋﺪﺩﻫﺎ ﻣﻦ ﺍﻹﺑﻞ
* ﻭﺇﻥ ﻗﺎﺑﻠﺖ ﺃﺧﺎﹰ ﻟﻚ ﻓﺼﺎﻓﺤﻪ ﺗﺘﻨﺎﺛﺮ ﺧﻄﺎﻳﺎﻛﻤﺎ ﻭﺍﻷﻭﺯﺍﺭ ..ﻛﻤﺎ ﻳﺘﻨﺎﺛﺮ ﻭﺭﻕ ﺍﻷﺷﺠﺎﺭ:
ﻓﻌﻦ ﺣﺬﹶﻳﻔﹶﺔﹶ ﺑﻦﹺ ﺍﻟﹾﻴﻤﺎﻥ ،ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ» :ﺇﹺﻥﱠ ﺍﻟﹾﻤﺆﻣﻦ ﺇﹺﺫﹶﺍ ﻟﹶﻘﻲ ﺍﻟﹾﻤﺆﻣﻦ ﻓﹶﺴﻠﱠﻢ ﻋﻠﹶﻴﻪ ،ﻭﺃﹶﺧﺬﹶ
)(٢
ﺑﹺﻴﺪﻩ ،ﹶﻓﺼﺎﻓﹶﺤﻪ ،ﺗﻨﺎﺛﹶﺮﺕ ﺧﻄﹶﺎﻳﺎﻫﻤﺎ ،ﻛﹶﻤﺎ ﻳﺘﻨﺎﺛﹶﺮ ﻭﺭﻕ ﺍﻟﺸﺠﺮﹺ«
ﻭﻋﻦﹺ ﺍﻟﹾﺒﺮﺍﺀِ ﺑﻦﹺ ﻋﺎﺯﹺﺏﹴ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ» :ﻣﺎ ﻣﻦ ﻣﺴﻠﻤﻴﻦﹺ ﻳﻠﹾﺘﻘﻴﺎﻥ ﻓﹶﻴﺘﺼﺎﻓﹶﺤﺎﻥ ،ﺇﹺﻟﱠـﺎ
)(٣
ﻏﹸﻔﺮ ﻟﹶﻬﻤﺎ ﻗﹶﺒﻞﹶ ﺃﹶﻥﹾ ﻳﺘﻔﹶﺮﻗﹶﺎ«
* ﻭﺍﺣﺮﺹ ﻋﻠﻰ ﺗﻨﻔﻴﺲ ﻛﺮﺑﺎﺕ ﺍﳌﻜﺮﻭﺑﲔ ﻭﺍﻟﺘﻴﺴﲑ ﻋﻠﻰ ﺍﳌﻌﺴﺮﻳﻦ ..ﻓﻤﻦ ﺃﻧﻈﺮ ﻣﻌﺴﺮﺍ ﺃﻭ ﻭﺿﻊ ﻟﻪ ﺃﻇﻠﻪ ﺍﷲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ:
ﻓﻌﻦ ﻋﺒﺪ ﺍﷲِ ﺑﻦﹺ ﺃﹶﺑﹺﻲ ﻗﹶﺘﺎﺩﺓﹶ ،ﺃﹶﻥﱠ ﺃﹶﺑﺎ ﻗﹶﺘﺎﺩﺓﹶ ،ﻃﹶﻠﹶﺐ ﻏﹶﺮﹺﳝﺎ ﻟﹶﻪ ،ﻓﹶﺘﻮﺍﺭﻯ ﻋﻨﻪ ﺛﹸﻢ ﻭﺟﺪﻩ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺇﹺﻧﻲ ﻣﻌﺴِﺮ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺁﻟﻠﱠﻪ؟
ﻗﹶﺎﻝﹶ :ﺁﻟﻠﱠﻪ؟ ﻗﹶﺎﻝﹶ :ﻓﹶﺈﹺﻧﻲ ﺳﻤﻌﺖ ﺭﺳﻮﻝﹶ ﺍﷲِ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ،ﻳﻘﹸﻮﻝﹸ» :ﻣﻦ ﺳﺮﻩ ﺃﹶﻥﹾ ﻳﻨﺠﹺﻴﻪ ﺍﷲُ ﻣﻦ ﻛﹸﺮﺏﹺ ﻳﻮﻡﹺ ﺍﻟﹾﻘﻴﺎﻣﺔ،
)(٤
ﻓﹶﻠﹾﻴﻨﻔﱢﺲ ﻋﻦ ﻣﻌﺴِﺮﹴ ،ﺃﹶﻭ ﻳﻀﻊ ﻋﻨﻪ،«
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﺍﻟﹾﻴﺴﺮﹺ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﺃﹸﺷﻬﹺﺪ ﺑﺼﺮ ﻋﻴﻨﻲ ﻫﺎﺗﻴﻦﹺ )ﻭﻭﺿﻊ ﺇﹺﺻﺒﻌﻴﺔ ﻋﻠﹶﻰ ﻋﻴﻨﻴﻪ (ﻭﺳﻤﻊ ﺃﹸﺫﹸﻧﹺﻲ ﻫﺎﺗﻴﻦﹺ،
ﻭﻭﻋﺎﻩ ﻗﹶﻠﹶﺒﹺﻲ ﻫﺬﹶﺍ )ﻭﺃﹶﺷﺎﺭ ﺑﹺﻴﺪﻩ ﺇﹺﻟﹶﻰ ﻣﻨﺎﻁ ﻗﹶﻠﹾﺒﹺﻪ (ﺭﺳﻮﻝﹶ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻭﻫﻮ ﻳﻘﹸﻮﻝﹸ» :ﻣﻦ ﺃﹶﻧﻈﹶﺮ ﻣﻌـﺴِﺮﺍﹰ ﺃﹶﻭ
)(٥
ﻭﺿﻊ ﻋﻨﻪ ﺃﹶﻇﹶﻠﱠﻪ ﺍﷲُ ﻓﻲ ﻇﻠﱢﻪ«
* ﻭﺍﻣﺶ ﰱ ﺣﺎﺟﺎﺕ ﺍﶈﺘﺎﺟﲔ ﺣﱴ ﺗﻘﻀﻴﻬﺎ ﻟﻪ ﻟﻴﺜﹶﺒﺖ ﺍﷲُ ﻗﺪﻣﻴﻚ ﻳﻮﻡ ﺗﺰﻭﻝ ﺍﻷﻗﺪﺍﻡ..ﻭﻛﺎﻥ ﺧﲑﺍ ﻟﻚ ﻣـﻦ ﺍﻋﺘﻜﺎﻓـﻚ
ﺷﻬﺮﺍ ﰲ ﻣﺴﺠﺪ ﺍﻟﻨﱮ ﺍﳌﺨﺘﺎﺭِ:
ﻓﻌﻦﹺ ﺍﺑﻦﹺ ﻋﻤﺮ ،ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ» :ﻷَﻥﹾ ﺃﹶﻣﺸﻲ ﻣﻊ ﺃﹶﺥﹴ ﻟﻲ ﻓﻲ ﺣﺎﺟﺔ ﺃﹶﺣﺐ ﺇﹺﻟﹶﻲ ﻣـﻦ
ﺃﹶﻥﹾ ﺃﹶﻋﺘﻜﻒ ﺷﻬﺮﺍ ﻓﻲ ﻣﺴﺠﹺﺪﻱ ﻫﺬﹶﺍ ،ﻭﻣﻦ ﻣﺸﻰ ﻣﻊ ﺃﹶﺧﻴﻪ ﺍﻟﹾﻤﺴﻠﻢﹺ ﻓﻲ ﺣﺎﺟﺔ ﺣﺘﻰ ﻳﻘﹾﻀﻴﻬﺎ ﺛﹶﺒﺖ ﺍﻟﻠﱠﻪ ﻗﹶﺪﻣﻴﻪ ﻳﻮﻡ ﺗـﺰﻭﻝﹸ
)(٦
ﺍﻷَﻗﹾﺪﺍﻡ«
)(١ﺷﺮﺡ ﺍﳌﺸﻜﺎﺓ ﻟﻠﻄﻴﱯ ﺍﻟﻜﺎﺷﻒ ﻋﻦ ﺣﻘﺎﺋﻖ ﺍﻟﺴﻨﻦ )(١٦٣٤ /٥
)) (٢ﺻﺤﻴﺢ ﻟﻐﲑﻩ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(٢٧٢٠:
)) (٣ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(٢٧١٨:
)) (٤ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﻟﺘﺮﻏﻴﺐ(٩٠٣ :
)) (٥ﺭﻭﺍﻩ ﻣﺴﻠﻢ(٣٠٠٦ :
)) (٦ﺣﺴﻦ ﻟﻐﲑﻩ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(٢٦٢٣ :
٤٦
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﺍﺑﻚ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ ..ﺗﻜﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﰲ ﻇﻞ ﺍﷲ:
ﻓﻌﻦ ﺍﺑﻦﹺ ﻋﺒﺎﺱﹴ ﻗﹶﺎﻝﹶ :ﺳﻤﻌﺖ ﺭﺳﻮﻝﹶ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻳﻘﹸﻮﻝﹸ " :ﻋﻴﻨﺎﻥ ﻟﹶﺎ ﺗﻤﺴﻬﻤﺎ ﺍﻟﻨﺎﺭ :ﻋﻴﻦ ﺑﻜﹶﺖ ﻣﻦ
)(١
ﺧﺸﻴﺔ ﺍﻟﻠﱠﻪ ،ﻭﻋﻴﻦ ﺑﺎﺗﺖ ﺗﺤﺮﺱ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﻟﻠﱠﻪ"
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ،ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ " :ﺳﺒ ﻌﺔﹲ ﻳﻈﻠﱡﻬﻢ ﺍﻟﻠﱠﻪ ﻓﻲ ﻇﻠﱢﻪ ،ﻳﻮﻡ ﻻﹶ ﻇﻞﱠ ﺇﹺﻟﱠﺎ ﻇﻠﱡﻪ :ﺍﻹِﻣﺎﻡ
ﺍﻟﻌﺎﺩﻝﹸ ،ﻭﺷﺎﺏ ﻧﺸﺄﹶ ﻓﻲ ﻋﺒﺎﺩﺓ ﺭﺑﻪ ،ﻭﺭﺟﻞﹲ ﻗﹶﻠﹾﺒﻪ ﻣﻌﻠﱠﻖ ﻓﻲ ﺍﳌﹶﺴﺎﺟﹺﺪ ،ﻭ ﺭﺟﻼﹶﻥ ﺗﺤﺎﺑﺎ ﻓﻲ ﺍﻟﻠﱠﻪ ﺍﺟﺘﻤﻌﺎ ﻋﻠﹶﻴﻪ ﻭﺗﻔﹶﺮﻗﹶﺎ ﻋﻠﹶﻴـﻪ،
ﻭﺭﺟﻞﹲ ﻃﹶﻠﹶﺒﺘﻪ ﺍﻣﺮﺃﹶﺓﹲ ﺫﹶﺍﺕ ﻣﻨﺼﺐﹴ ﻭﺟﻤﺎﻝﹴ ،ﻓﹶﻘﹶﺎﻝﹶ :ﺇﹺﻧﻲ ﺃﹶﺧﺎﻑ ﺍﻟﻠﱠﻪ ،ﻭﺭﺟﻞﹲ ﺗﺼﺪﻕ ،ﺃﹶﺧﻔﹶﻰ ﺣﺘﻰ ﻻﹶ ﺗﻌﻠﹶﻢ ﺷﻤﺎﻟﹸﻪ ﻣﺎ ﺗﻨﻔـﻖ
)(٢
ﻳﻤﻴﻨﻪ ،ﻭﺭﺟﻞﹲ ﺫﹶﻛﹶﺮ ﺍﻟﻠﱠﻪ ﺧﺎﻟﻴﺎ ﻓﹶﻔﹶﺎﺿﺖ ﻋﻴﻨﺎﻩ"
* ﻭﺍﺣﺮﺹ ﻋﻠﻰ ﻋﻴﺎﺩﺓ ﺍﳌﺮﺿﻰ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ..ﻳﺴﺘﻐﻔﺮ ﻟﻚ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻣﻠﻚ ﺑﺈﹺﺫﻥ ﺍﷲ:
ﻓﻌﻦ ﺛﻮﺑﺎﻥ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ» ﻣﻦ ﻋﺎﺩ ﻣﺮﹺﻳﻀﺎ ،ﻟﹶﻢ ﻳﺰﻝﹾ ﻓﻲ ﺧﺮﻓﹶـﺔ
)(٣
ﺍﻟﹾﺠﻨﺔ ﺣﺘﻰ ﻳﺮﺟﹺﻊ«
ﻭﻋﻦ ﻋﻠﻰ ﺭﺿﻰ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ :ﻣﺎ ﻣﻦ ﻣﺴﻠﻢﹴ ﻳﻌﻮﺩ ﻣﺴﻠﻤﺎ ﻏﹸﺪﻭﺓﹰ ﺇﹺﻻﱠ ﺻﻠﱠﻰ
ﻋﻠﹶﻴﻪ ﺳﺒﻌﻮﻥﹶ ﺃﹶﻟﹾﻒ ﻣﻠﹶﻚ ﺣﺘﻰ ﻳﻤﺴِﻲ ،ﻭﺇﹺﻥﹾ ﻋﺎﺩﻩ ﻋﺸﻴﺔﹰ ﺇﹺﻻﱠ ﺻﻠﱠﻰ ﻋﻠﹶﻴﻪ ﺳﺒﻌﻮﻥﹶ ﺃﹶﻟﹾﻒ ﻣﻠﹶﻚ ﺣﺘﻰ ﻳﺼﺒﹺﺢ ،ﻭﻛﹶﺎﻥﹶ ﻟﹶﻪ ﺧﺮﹺﻳﻒ
).(٤
ﻓﻲ ﺍﳉﹶﻨﺔ
* ﻭﺍﻛﻔﻞ ﻳﺘﻴﻤﺎ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ..ﺗﻜﹸﻦ ﰲ ﺍﳉﻨﺔ ﺭﻓﻴﻖ ﺭﺳﻮﻝ ﺍﷲ:
ﻓﻌﻦ ﺳﻬﻞ ﺑﻦ ﺳﻌﺪ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ» ﺃﹶﻧﺎ ﻭﻛﹶﺎﻓﻞﹸ ﺍﻟﻴﺘﻴﻢﹺ ﻓﻲ ﺍﳉﹶﻨـﺔ
)(٥
ﻫﻜﹶﺬﹶﺍ« ﻭﻗﹶﺎﻝﹶ ﺑﹺﺈﹺﺻﺒﻌﻴﻪ ﺍﻟﺴﺒﺎﺑﺔ ﻭﺍﻟﻮﺳﻄﹶﻰ
* ﻭﺍﺳﻊ ﻋﻠﻰ ﺍﻷﺭﻣﻠﺔ ﻭﺍﳌﺴﻜﲔ ..ﺗﻜﹸﻦ ﻋﻨﺪ ﺍﷲ ﻛﺎﺎﻫﺪﻳﻦ:
ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ» :ﺍﻟﺴﺎﻋﻲ ﻋﻠﹶﻰ ﺍﻷَﺭﻣﻠﹶﺔ ﻭﺍﻟﹾﻤـﺴﻜﲔ
)(٦
ﻛﹶﺎﻟﹾﻤﺠﺎﻫﺪ ﻓﻲ ﺳﺒﹺﻴﻞﹺ ﺍﷲِ -ﻭﺃﹶﺣﺴِﺒﻪ ﻗﹶﺎﻝﹶ -ﻭﻛﹶﺎﻟﹾﻘﹶﺎﺋﻢﹺ ﻻﹶ ﻳﻔﹾﺘﺮ ﻭﻛﹶﺎﻟﺼﺎﺋﻢ ﻻﹶ ﻳﻔﹾﻄﺮ«
* ﻭﻛﹸﻦ ﺣﺴﻦ ﺍﻷﺧﻼﻕ ..ﺗﺒﻠﹸﻎ ﺩﺭﺟﺔ ﺍﻟﻘﺎﺋﻤﲔ ﺍﻟﺼﺎﺋﻤﲔ ﺑﺈﺫﻥ ﺍﻟﻌﻠﻴﻢ ﺍﳋﻼﻕ:
ﻓﻌﻦ ﺃﰉ ﺃﻣﺎﻣﺔ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ": ﺃﹶﻧﺎ ﺯﻋﻴﻢ ﺑﹺﺒﻴﺖ ﻓﻲ ﺭﺑﹺﺾﹺ ﺍﻟﹾﺠﻨـﺔ
ﻟﻤﻦ ﺗﺮﻙ ﺍﻟﹾﻤﺮﺍﺀَ ﻭﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺤﻘﺎﹰ ،ﻭﺑﹺﺒﻴﺖ ﻓﻲ ﻭﺳﻂ ﺍﻟﹾﺠﻨﺔ ﻟﻤﻦ ﺗﺮﻙ ﺍﻟﹾﻜﹶﺬﺏ ﻭﺇﹺﻥﹾ ﻛﹶﺎﻥﹶ ﻣﺎﺯﹺﺣﺎﹰ ،ﻭﺑﹺﺒﻴﺖ ﻓﻲ ﺃﹶﻋﻠﹶﻰ ﺍﻟﹾﺠﻨـﺔ
)(١
ﻟﻤﻦ ﺣﺴﻦ ﺧﻠﹸﻘﹶﻪ«
)) (١ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ(٤١١٣:
)) (٢ﻣﺘﻔﻖ ﻋﻠﻴﻪ(
)) (٣ﺻﺤﻴﺢ:ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ(٦٣٨٩:
)) (٤ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ .( ١٨٧٢-٥٧٦٧
) (٥
)ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ(٦٠٠٥:
) (٦
)ﻣﺘﻔﻖ ﻋﻠﻴﻪ(
٤٧
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻭﻋﻦ ﻋﺎﺋﺸﺔﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ ﻗﹶﺎﻟﹶﺖ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﺇﹺﻥﱠ ﺍﻟﺮﺟﻞﹶ ﻟﹶﻴـﺪﺭﹺﻙ ﺑﹺﺤـﺴﻦﹺ
)(٢
ﺧﻠﹸﻘﻪ ﺩﺭﺟﺎﺕ ﻗﹶﺎﺋﻢﹺ ﺍﻟﻠﱠﻴﻞﹺ ﺻﺎﺋﻢﹺ ﺍﻟﻨﻬﺎﺭﹺ«
* ﻭﻣﻦ ﻏﺴﻞ ﻣﺴﻠﻤﺎ ﻏﻔﺮ ﺍﷲ ﻟﻪ ﺃﺭﺑﻌﲔ،ﻭﻣﻦ ﻛﻔﻨﻪ ﻛﺴﺎﻩ ﺍﷲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ:
ﻓﻌﻦ ﻋﻠﻲ ﺑﻦﹺ ﺭﺑﺎﺡﹴ ﺍﻟﻠﱠﺨﻤﻲ ﻗﹶﺎﻝﹶ :ﺳﻤﻌﺖ ﺃﹶﺑﺎ ﺭﺍﻓﻊﹴ ،ﻳﺤﺪﺙﹸ ﺃﹶﻥﱠ ﺭﺳﻮﻝﹶ ﺍﷲِ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ ﻗﹶﺎﻝﹶ " :ﻣـﻦ
ﻏﹶﺴﻞﹶ ﻣﺴﻠﻤﺎ ﻓﹶﻜﹶﺘﻢ ﻋﻠﹶﻴﻪ ﻏﹶﻔﹶﺮ ﺍﷲُ ﻟﹶﻪ ﺃﹶﺭﺑﻌﲔ ﻣﺮﺓﹰ ،ﻭﻣﻦ ﺣﻔﹶﺮ ﻟﹶﻪ ﻓﹶﺄﹶﺟﻨﻪ ﺃﹶﺟﺮﻯ ﻋﻠﹶﻴﻪ ﻛﹶﺄﹶﺟﺮﹺ ﻣﺴﻜﹶﻦﹴ ﺃﹶﺳﻜﹶﻨﻪ ﺇﹺﻳﺎﻩ ﺇﹺﻟﹶﻰ ﻳـﻮﻡﹺ
)(٣
ﺍﻟﹾﻘﻴﺎﻣﺔ ،ﻭﻣﻦ ﻛﹶﻔﱠﻨﻪ ﻛﹶﺴﺎﻩ ﺍﷲُ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻣﻦ ﺳﻨﺪﺱﹺ ﻭﺇﹺﺳﺘﺒﺮﻕﹺ ﺍﻟﹾﺠﻨﺔ"
* ﻭﻣﻦ ﻋﺰﻯ ﺇﺧﻮﺗﻪ ﺍﳌﹸﺴﻠﻤﲔ ..ﻛﺴﺎﻩ ﺍﷲُ ﻣﻦ ﺣﻠﹶﻞﹺ ﺍﻟﹾﻜﹶﺮﺍﻣﺔ ﻳﻮﻡ ﺍﻟﺪﻳﻦ:
ﻭﻋﻦ ﻋﻤﺮﹺﻭ ﺑﻦﹺ ﺣﺰﻡﹴ ﻳﺤﺪﺙﹸ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﻋﻦﹺ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﺃﹶﻧﻪ ﻗﹶﺎﻝﹶ» :ﻣﺎ ﻣـﻦ ﻣـﺆ ﻣﻦﹴ
)(٤
ﻳﻌﺰﻱ ﺃﹶﺧﺎﻩ ﺑﹺﻤﺼﻴﺒﺔ ،ﺇﹺﻻﱠ ﻛﹶﺴﺎﻩ ﺍﷲُ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺣﻠﹶﻞﹺ ﺍﻟﹾﻜﹶﺮﺍﻣﺔ ،ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ«
ﻭﻋﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﷲِ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :-ﻣﻦ ﺷﻬﹺﺪ ﺍﻟﹾﺠﻨـﺎﺯﺓﹶ ﺣﺘـﻰ
)(٥
ﻳﺼﻠﱠﻰ ﻋﻠﹶﻴﻬﺎ ﻓﹶﻠﹶﻪ ﻗﲑﺍﻁﹲ ﻭﻣﻦ ﺷﻬﹺﺪﻫﺎ ﺣﺘﻰ ﺗﺪﻓﹶﻦ ﻓﹶﻠﹶﻪ ﻗﲑﺍﻃﹶﺎﻥ . «ﻗﻴﻞﹶ :ﻭﻣﺎ ﺍﻟﹾﻘﲑﺍﻃﹶﺎﻥ؟ ﻗﹶﺎﻝﹶ» :ﻣﺜﹾﻞﹸ ﺍﻟﹾﺠﺒﻠﹶﲔﹺ ﺍﻟﹾﻌﻈﻴﻤﲔﹺ«
* ﻭﻣﻦ ﻭﺣﺪ ﺭﺑﻪ ﻋﻨﺪ ﺍﳌﹶﻨﺎﻡ ..ﻏﹸﻔﺮﺕ ﻟﹶﻪ ﺫﹸﻧﻮﺑﻪ ﻭﺍﻵﺛﹶﺎﻡ:
ﻓﻌﻦ ﺃﹶﺑﹺﻲ ﻫﺮﻳﺮﺓﹶ ،ﻗﹶﺎﻝﹶ " :ﻣﻦ ﻗﹶﺎﻝﹶ ﺣﲔ ﻳﺄﹾﻭﹺﻱ ﺇﹺﻟﹶﻰ ﻓﺮﺍﺷﻪ :ﻟﹶﺎ ﺇﹺﹶﻟﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻭﺣﺪﻩ ﻟﹶﺎ ﺷﺮﹺﻳﻚ ﻟﹶﻪ ،ﻟﹶﻪ ﺍﻟﹾﻤﻠـﻚ ﻭﻟﹶـﻪ
ﺍﻟﹾﺤﻤﺪ ،ﻭﻫﻮ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﺷﻲﺀٍ ﻗﹶﺪﻳﺮ ،ﺳﺒﺤﺎﻥﹶ ﺍﻟﻠﱠﻪ ﻭﺑﹺﺤﻤﺪﻩ ،ﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ،ﻟﹶﺎ ﺇﹺﻟﹶﻪ ﺇﹺﻟﱠﺎ ﺍﻟﻠﱠﻪ ،ﺍﻟﻠﱠﻪ ﺃﹶﻛﹾﺒﺮ ،ﻏﹸﻔﺮﺕ ﻟﹶﻪ ﺫﹸﻧﻮﺑـﻪ ﻭﹺﺇﻥﹾ
)(٦
ﻛﹶﺎﻧﺖ ﻣﺜﹾﻞﹶ ﺯﺑﺪ ﺍﻟﹾﺒﺤﺮﹺ "
ﻭﻋﻦ ﺃﹶﻧﺲﹺ ﺑﻦﹺ ﻣﺎﻟﻚ ﻗﹶﺎﻝﹶ :ﻗﹶﺎﻝﹶ ﺭﺳﻮﻝﹸ ﺍﻟﻠﱠﻪ ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪ ﻭﺳﻠﱠﻢ " :ﻣﻦ ﻗﹶﺎﻝﹶ ﺇﹺﺫﹶﺍ ﺃﹶﻭﻯ ﺇﹺﻟﹶﻰ ﻓﺮﺍﺷﻪ :ﺍﻟﹾﺤﻤﺪ ﻟﻠﱠـﻪ
ﺍﻟﱠﺬﻱ ﻛﹶﻔﹶﺎﻧﹺﻲ ﻭﺁﻭﺍﻧﹺﻲ ،ﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﺃﹶﻃﹾﻌﻤﻨﹺﻲ ﻭﺳﻘﹶﺎﻧﹺﻲ ،ﺍﻟﹾﺤﻤﺪ ﻟﻠﱠﻪ ﺍﻟﱠﺬﻱ ﻣﻦ ﻋﻠﹶﻲ ﻓﹶﺄﹶﻓﹾﻀﻞﹶ ،ﺍﻟﻠﱠﻬﻢ ﺇﹺﻧﻲ ﺃﹶﺳﺄﹶﻟﹸﻚ ﺑﹺﻌﺰﺗﻚ
)(٧
ﺠﻴﻨﹺﻲ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ،ﻓﹶﻘﹶﺪ ﺣﻤﺪ ﺍﻟﻠﱠﻪ ﺑﹺﺠﻤﻴﻊﹺ ﻣﺤﺎﻣﺪ ﺍﻟﹾﺨﻠﹾﻖﹺ ﻛﹸﻠﱢﻬﹺﻢ" ﺃﹶﻥﹾ ﺗﻨ
ﺃﹶﻳﻦ ﻣﻦ ﺿﺤﻰ ﺑﹺﺸﻬﻮﺍﺕ ﻧﻔﹾﺴِﻪ ﻓﹶﺄﹶﻣﺎﺕ ﺣﻈﱠﻬﺎ ،ﺃﹶﻳﻦ ﻣﻦ ﺣﺜﱠﻬﺎ ﻋﻠﹶﻰ ﻟﺤﺎﻕﹺ ﺍﻟﺴﻠﹶﻒ ﺍﻟﺼﺎﻟﺢﹺ ﻭﺣﻀﻬﺎ ،ﺃﹶﻳﻦ ﻣـﻦ
ﺧﻮﻓﹶﻬﺎ ﺣﺴﺎﺑﻬﺎ ﻭﺣﺬﱠﺭﻫﺎ ﻋﺮﺿﻬﺎ ،ﺃﹶﻳﻦ ﻣﻦ ﻗﹶﻄﹶﻊ ﻣﻦ ﻃﹸﻮﻝﹺ ﺍﻟﹾﻤﺠﺎﻫﺪﺓ ﻃﹸﻮﻟﹶﻬﺎ ﻭﻋﺮﺿﻬﺎ ،ﻭﺃﹶﻳﻦ ﻣﻦ ﺃﹶﺩﺭﻙ ﻣـﻦ ﻣﻘﹶﺎﻣـﺎﺕ
ﺍﻟﹾﻤﻘﹾﺒﻮﻟﲔ ﻭﻟﹶﻮ ﺑﻌﻀﻬﺎ ،ﺃﹶﻳﻦ ﻣﻦ ﺃﹶﻋﻤﻞﹶ ﻋﺰﺍﺋﻢ ﺍﻟﹾﻮﻓﹶﺎﺀِ ﻭﺃﹶﻫﻤﻞﹶ ﻫﻤﻢ ﺍﻟﹾﺠﻔﹶﺎﺀِ ﻭﻗﹶﺼﺪ ﻧﻘﹾﻀﻬﺎ ،ﻳﺎ ﻣﻦ ﻳﺴﺮ ﺑﹺﻌﻴﺪ ﻭﻗﹶﺪ ﺗﻌـﺪﻯ
ﺍﻟﹾﺤﺪﻭﺩ ،ﺃﹶﺗﺮﺿﻰ ﺃﹶﻥﹾ ﺗﺤﺸﺮ ﻓﹶﺘﺘﺤﺴﺮ ﻟﻔﹶﻮﺍﺕ ﺍﻟﹾﻤﻘﹾﺼﻮﺩ .ﻟﹶﻘﹶﺪ ﺃﹶﺳﻤﻌﺘﻚ ﺍﻟﹾﻤﻮﺍﻋﻆﹸ ﻣﻦ ﺇﹺﺭﺷﺎﺩﻫﺎ ﻧﺼﺤﺎ ،ﻭﺃﹶﺧﺒﺮﻙ ﺍﻟـﺸﻴﺐ
)) (١ﺣﺴﻦ:ﺍﻟﺼﺤﻴﺤﺔ( ٢٧٣:
) (٢
ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ(١٦٢٠:
) (٣
)ﺻﺤﻴﺢ :ﺗﻠﺨﻴﺺ ﺃﺣﻜﺎﻡ ﺍﳉﻨﺎﺋﺰ(٣١:
) (٤
)ﺣﺴﻦ :ﺗﻠﺨﻴﺺ ﺃﺣﻜﺎﻡ ﺍﳉﻨﺎﺋﺰ(٧٠:
) (٥
)ﻣﺘﻔﻖ ﻋﻠﻴﻪ(
) (٦
)ﺻﺤﻴﺢ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(٦٠٧ :
) (٧
)ﺣﺴﻦ :ﺻﺤﻴﺢ ﺍﻟﺘﺮﻏﻴﺐ(٦٠٩ :
٤٨
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺃﹶﻧﻚ ﺑﹺﺎﻟﹾﻤﻮﺕ ﺗﻘﹾﺼﺪ ﻭﺗﻨﺤﻰ ،ﻭﺷﺮﺡ ﺍﻟﺰﻣﺎﻥﹸ ﺣﺎﻝﹶ ﻣﻦ ﺷﺮﺡ ﻗﹶﺒﻠﹶﻚ ﺷﺮﺣﺎ .ﺃﹶﻳﻦ ﻣﻦ ﻓﹶﺮﹺﺡ ﺑﹺﻌﻴﺪ ﺍﻟﹾﻔﻄﹾﺮﹺ ﻭﻋﻴﺪ ﺃﹶﻣـﺎ ﺗـﺰ ﻭﺩ
ﺍﻟﹾﺤﻨﻮﻁﹶ ﻣﻦ ﺍﻟﹾﻌﻄﹾﺮﹺ ﻭﰲ ﺍﻟﻘﱪ ﺃﺿﺤﻰ }ﻳﺎ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺇﻧﻚ ﻛﺎﺩﺡ ﺇﱃ ﺭﺑﻚ ﻛﺪﺣﺎ{ﺍﻷَﺿﺤﻰ؟
*****
٤٩
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﻭﺃﹶﺧﲑﺍ
ﺇﹺﻥﹾ ﺃﹶﺭﺩﺕ ﺃﹶﻥﹾ ﺗﺤﻈﹶﻰ ﺑﹺﻤﻀﺎﻋﻔﹶﺔ ﻫﺬﻩ ﺍﻷُﺟﻮﺭﹺ ﻭﺍﳊﹶﺴﻨﺎﺕ ﻓﹶﺘﺬﹶﻛﱠﺮ ﻗﹶﻮﻝﹶ ﺳﻴﺪ ﺍﻟﺒﺮﻳﺎﺕ» :ﻣﻦ ﺩﻝﱠ ﻋﻠﹶﻰ ﺧﻴﺮﹴ ﻓﹶﻠﹶﻪ ﻣﺜﹾﻞﹸ
)(١
ﺃﹶﺟﺮﹺ ﻓﹶﺎﻋﻠﻪ«
ﻓﹶﻄﹸﻮﺑﻲ ﻟﻜﹸﻞﱢ ﻣﻦ ﺩﻝﱠ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﳋﹶﻴﺮﹺ ﻭﺍﺗﻘﹶﻰ ﻣﻮﻟﹶﺎﻩ ،ﺳﻮﺍﺀً ﺑﹺﻜﹶﻠﻤﺔ ﺃﹶﻭ ﻣﻮﻋﻈﹶﺔ ﺍﺑﺘﻐﻰ ﺑﹺﻬﺎ ﻭﺟـﻪ ﺍﷲِ ،ﻛﹶـﺬﹶﺍ ﻣـﻦ
ﻃﹶﺒﻌﻬﺎ) (٢ﺭﺟﺎﺀَ ﺛﻮﺍﺎ ﻭﻭﺯﻋﻬﺎ ﻋﻠﹶﻰ ﻋﺒﺎﺩ ﺍﷲِ ،ﻭﻣﻦ ﺑﺜﱠﻬﺎ ﻋﺒﺮ ﺍﻟﻘﹶﻨﻮﺍﺕ ﺍﻟﻔﹶﻀﺎﺋﻴﺔ ،ﺃﹶﻭ ﺷﺒﻜﹶﺔ ﺍﻹِﻧﺘﺮﻧﹺﺖ ﺍﻟﻌﺎﻟﹶﻤﻴـﺔ ،ﻭﻣـﻦ
ﺗﺮﺟﻤﻬﺎ ﺇﹺﻟﹶﻰ ﺍﻟﻠﱡﻐﺎﺕ ﺍﻷَﺟﻨﺒﹺﻴﺔ ،ﻟﺘﻨﺘﻔﻊ ﺑﹺﻬﺎ ﺍﻷُﻣﺔﹸ ﺍﻹِﺳﻠﹶﺎﻣﻴﺔﹸ ،ﻭﻳﻜﹾﻔﻴﻪ ﻭﻋﺪ ﺳﻴﺪ ﺍﻟﺒﺮﻳﺔ» ::ﻧﻀﺮ ﺍﻟﻠﱠﻪ ﺍﻣﺮﺃﹰ ﺳﻤﻊ ﻣﻨﺎ ﺣـﺪﻳﺜﹰﺎ،
)(٣
ﻓﹶﺤﻔﻈﹶﻪ ﺣﺘﻰ ﻳﺒﻠﱢﻐﻪ ،ﻓﹶﺮﺏ ﺣﺎﻣﻞﹺ ﻓﻘﹾﻪ ﺇﹺﻟﹶﻰ ﻣﻦ ﻫﻮ ﺃﹶﻓﹾﻘﹶﻪ ﻣﻨﻪ ،ﻭﺭﺏ ﺣﺎﻣﻞﹺ ﻓﻘﹾﻪ ﻟﹶﻴﺲ ﺑﹺﻔﹶﻘﻴﻪ«
ﺃﹶﻣﻮﺕ ﻭﻳﺒﻘﹶﻰ ﻛﹸﻞﱡ ﻣﺎ ﻛﹶﺘﺒﺘﻪ ﻓﻴﺎﹶﻟﻴﺖ ﻣﻦ ﻗﹶﺮﺃﹶ ﺩﻋﺎ ﻟﹶﻴﺎ
ﻋﺴﻰ ﺍﻹِﻟﹶـــــــﻪ ﺃﹶﻥﹾ ﻳﻌﻔﹸﻮ ﻋﻨﻰ ﻭﻳﻐﻔﺮ ﱄﹺ ﺳﻮﺀَ ﻓﹶﻌﺎﻟﻴﺎ
ﻛﹶﺘﺒﻪ
ﺃﹶﺑﻮ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦﹺ ﺃﹶﺣﻤﺪ ﻣﺼﻄﹶﻔﹶﻰ
dr_ahmedmostafa_CP@yahoo.com
)ﺣﻘﹸﻮﻕ ﺍﻟﻄﱠﺒﻊﹺ ﻟﻜﹸﻞﱢ ﻣﺴﻠﻢﹴ ﻋﺪﺍ ﻣﻦ ﻏﹶﻴﺮ ﻓﻴﻪ ﺃﹶﻭ ﺍﺳﺘﺨﺪﻣﻪ ﻓﻲ ﺃﹶﻏﹾﺮﺍﺽﹴ ﺗﺠﺎﺭﹺﻳﺔ(
*****
) (١ﺭﻭﺍﻩ ﻣﺴﻠﻢ١٣٣:
) (٢ﺃﻯ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ
) (٣ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻯ ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﱐ ﰲ ﺻﺤﻴﺢ ﺍﳉﺎﻣﻊ ٦٧٦٤ :
٥٠
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
ﺍﻟﻔﻬﺮﹺﺱ
ﻣﻘﹶﺪﻣﺔﹲ ٢ .................................................................................................................................................
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨﺔﹶ ٣ ....................................................................................................................................
* ﺗﺮﺩﻳﺪ ﺍﻷﺫﺍﻥ ..ﺳﺒﺐ ﻟﺪﺧﻮﻝﹺ ﺍﳉﻨﺎﻥ٣ ............................................................................................................... :
* ﻭﺩﻋﺎﺀٌ ﻋﻨﺪ ﺍﻷﺫﺍﻥ ﻣﺄﺛﻮﺭ ..ﻳﻐﻔﺮ ﻟﻚ ﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻐﻔﻮﺭ٣ .............................................................................................. :
* ﻭﺩﻋﺎﺀ ﺑﻌﺪ ﺍﻷَﺫﹶﺍﻥ ﻳﺴﲑ ..ﻳﺸﻔﻊ ﻟﻚ ﺑﺴﺒﺒﻪ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ٤ ........................................................................................... :
* ﻭﺑﺪﻋﺎﺀٍ ﺑﻌﺪ ﻭﺿﻮﺋﻚ ﻟﻠﺼﻼﺓ ..ﺗﻔﺘﺢ ﻟﻚ ﺃﺑﻮﺍﺏ ﺍﳉﻨﺔ ﺍﻟﺜﻤﺎﻧﻴﺔ ﺑﺈﺫﻥ ﺍﷲ ٤ ........................................................................... :
* ﻭﺫﻛﹾﺮ ﺍﺳﺘﻔﺘﺎﺡﹴ ﻟﻠﺼﻠﹶﻮﺍﺕ.. ﺗـُﻔﹾﺘﺢ ﻟﹶﻪ ﺃﹶﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ٤ .......................................................................................... :
* ﻭﺫﻛﹾﺮ ﺍﺳﺘﻔﺘﺎﺡﹴ ﻟﻠﺼﻼﺓ ..ﻳﺒﺘﺪﺭﻩ ﻣﻼﺋﻜﺔﹸ ﺍﷲ٤ ....................................................................................................... :
* ﻭﻣﻦ ﻭﺍﻓﹶﻖ ﺗﺄﻣﻴﻨﻪ ﺗﺄﻣﲔ ﺍﳌﹶﻼﹶﺋﻜﹶﺔ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ﻏﹸﻔﺮ ﻟﹶﻪ ﺑﹺﺈﺫﻥ ﻓﺎﻃﺮﹺ ﺍﻷﺭﺽﹺ ﻭﺍﻟﺴﻤﺎﺀِ٤ ..................................................................... :
* ﻭﻣﻦ ﻭﺍﻓﹶﻖ ﲢﻤﻴﺪﻩ ﲢﻤﻴﺪ ﺍﳌﹶﻼﹶﺋﻜﹶﺔ ﻓﻲ ﺍﻟﺴﻤﺎﺀِ ﻏﹸﻔﺮ ﻟﹶﻪ ﺑﹺﺈﺫﻥ ﻓﺎﻃﺮﹺ ﺍﻷﺭﺽﹺ ﻭﺍﻟﺴﻤﺎﺀِ٥ ................................................................... :
* ﻓﺈﻥ ﺭﻓﻌﺖ ﻣﻦ ﺭﻛﻮﻋﻚ ﻓﻘﻠﺖ :ﺭﺑﻨﺎ ﻭﻟﻚ ﺍﳊﻤﺪ ﲪﺪﺍ ﻛﺜﲑﺍ ﻃﻴﺒﺎ ﻣﺒﺎﺭﻛﺎ ﻓﻴﻪ ﺍﺑﺘﺪﺭﻫﺎ ﺑﻀﻌﺔ ﻭﺛﻼﺛﻮﻥ ﻣﻠﻜﺎ ﺃﻳﻬﻢ ﻳﻜﺘﺒﻬﺎ ﺃﻭﻻ٥ ......................... :
*ﻭﻣﻦ ﺣﺎﻓﹶﻆﹶ ﻋﻠﻲ ﺫﻛﺮ ﺧﺘﺎﻡﹺ ﺍﻟﺼﻼﺓ ..ﺃﹶﺩﺭﻙ ﻣﻦ ﺳﺒﻘﹶﻪ ،ﻭﻟﹶﻢ ﻳﺪﺭﻛﹾﻪ ﺃﹶﺣﺪ ﺑﻌﺪﻩ ﺑﹺﺈﹺﺫﹾﻥ ﺍﻟﻠﱠﻪ٥ .............................................................. :
*ﻭﺫﻛﺮ ﺧﺘﺎﻡﹺ ﺍﻟﺼﻠﻮﺍﺕ ..ﻳﻐﻔﹶﺮ ﺑﹺﻪ ﺍﻟﺬﱡﻧﻮﺏ ﻭﺍﻟﺴﻴﺌﺎﺕ٥ ................................................................................................. :
* ﻭﻣﻦ ﻗﹶﺮﺃﹶ ﺁﻳﺔﹶ ﺍﻟﹾﻜﹸﺮﺳﻲ ﻓﻲ ﺩﺑﺮﹺ ﻛﹸﻞﱢ ﺻﻠﹶﺎﺓ ﺩﺧﻞﹶ ﺍﳉﻨﺔﹶ ﺑﺈﺫﻥ ﺍﷲ٥ ....................................................................................... :
* ﻭﺧﺼ ﹶﻠﺘﺎﻥ.. ﺳﺒﺐ ﻟﺪﺧﻮﻝﹺ ﺍﳉﻨﺎﻥ٦ .................................................................................................................. :
* ﻣﻦ ﻣﺸﻰ ﺇﱄ ﺻﻼﹶﺓ ﻣﻜﹾﺘﻮﺑﺔ ﻓﻲ ﺑﻴﺖ ﺍﷲ ..ﻛﹸﺘﺐ ﻟﻪ ﺃﺟﺮ ﺣﺠﻪ ﺑﹺﺈﹺﺫﹾﻥ ﺍﷲ٦ ............................................................................. :
* ﻣﻦ ﻣﺸﻰ ﺇﱄ ﺻﻼﹶﺓ ﻓﻲ ﺑﻴﺖ ﺍﷲ ..ﻛﺎﻥﹶ ﻓﻲ ﺿﻤﺎﻥ ﺍﷲ٧ ............................................................................................. :
* ﻭﻛﹶﺜﺮﺓﹸ ﺍﻟﹾﺨﻄﻰ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺎﺟﹺﺪ ،ﻭﺍﻧﺘﻈﹶﺎﺭ ﺍﻟﺼﻼﹶﺓ ﺑﻌﺪ ﺍﻟﺼﻼﹶﺓ ﻳﻤﺤﻮ ﺍﷲُ ﺑﹺﻪ ﺍﻟﹾﺨﻄﻴﺌﹶﺎﺕ ،ﻭﻳﺮﻓﹶﻊ ﺑﹺﻪ ﺍﻟﺪﺭﺟﺎﺕ٧ ........................................... :
* ﻣﻦ ﻏﹶﺪﺍ ﺇﹺﻟﹶﻰ ﺻﻼﹶﺓ ﻓﻲ ﺟﻤﺎﻋﺔ ﺃﹶﻭ ﺭﺍﺡ ،ﺃﹶﻋﺪ ﺍﷲُ ﻟﹶﻪ ﻓﻲ ﺍﻟﹾﺠﻨﺔ ﻧﺰﻻﹰ ﻛﹸﻠﱠﻤﺎ ﻏﹶﺪﺍ ﺃﹶﻭ ﺭﺍﺡ٧ ................................................................ :
* ﻣﻦ ﺗﻮﺿﺄﹶ ﻓﹶﺄﹶﺳﺒﻎﹶ ﺍﻟﹾﻮﺿﻮﺀَ ،ﺛﹸﻢ ﻣﺸﻰ ﺇﹺﻟﹶﻰ ﺻﻼﹶﺓ ﻓﻲ ﺑﻴﺖ ﺍﷲ ..ﻏﹸﻔﺮ ﻟﹶﻪ ﺫﹶﻧﺒﻪ ﺑﹺﺈﹺﺫﹾﻥ ﺍﷲ٧ ................................................................. :
* ﻣﻦ ﺳﺪ ﻓﹸﺮﺟﺔﹰ ﺭﻓﹶﻌﻪ ﺍﻟﻠﱠﻪ ﺑﹺﻬﺎ ﺩﺭﺟﺔﹰ ..ﻭﺑﻨﻰ ﻟﹶﻪ ﺑﻴﺘﺎ ﻓﻲ ﺍﻟﹾﺠﻨﺔ٨ ........................................................................................ :
* ﻣﻦ ﺻﻠﱠﻰ ﻟﻠﱠﻪ ﺃﹶﺭﺑﻌﲔ ﻳﻮﻣﺎ ﻓﻰ ﺟﻤﺎﻋﺔ ﻳﺪﺭﹺﻙ ﺗﻜﺒﲑﺓﹶ ﺍﻹﺣﺮﺍﻡ ..ﻛﹸﺘﺐ ﻟﹶﻪ ﺑﺮﺍﺀَﺓﹲ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻭﺑﺮﺍﺀَﺓﹲ ﻣﻦ ﺍﻟﻨﻔﹶﺎﻕﹺ ﺑﹺﺈﹺﺫﻥ ﺍﻟﻘﱡﺪﻭﺱﹺ ﺍﻟﺴﻠﹶﺎﻡ٨ ....................... :
* ﻛﹶﺜﹾﺮﺓﹸ ﺍﻟﺘﻄﹶﻮﻉﹺ ﻭﺍﻟﺴﺠﻮﺩ...... ﺳﺒﺐ ﻟﺮﻓﻘﺔ ﺍﻟﻨﺒﹺﻲ ﺍﻟﹾﻮﺩﻭﺩ٨ ............................................................................................. :
* ﻛﹶﺜﹾﺮﺓﹸ ﺍﻟﺘﻄﹶﻮﻉﹺ ﻭﺍﻟﺴﺠﺪﺍﺕ...... ﺳﺒﺐ ﻟﺪﺧﻮﻝﹺ ﺍﻟﹾﺠﹺﻨﺎﺕ٩ ............................................................................................. :
* ﺍﻟﺼﻠﹶﻮﺍﺕ ﺍﳌﹶﻨﺪﻭﺑﺔ ....ﺗﺘﻤﺔﹲ ﻟﻠﺼﻠﹶﻮﺍﺕ ﺍﳌﹶﻔﹾﺮﻭﺿﺔ٩ .................................................................................................... :
* ﺍﻟﺘﻘﹶﺮﺏ ﺑﹺﺼﻠﹶﺎﺓ ﺍﻟﺘﻄﹶﻮﻉﹺ ﺇﹺﻟﹶﻰ ﺍﷲِ .....ﺳﺒﺐ ﻟﻤﺤﺒﺔ ﺍﷲِ١٠ ............................................................................................. :
* ﺻﻼﹶﺓﹸ ﺍﻟﺮﺟﻞﹺ ﺗﻄﹶﻮﻋﺎﹰ ﺣﻴﺚﹸ ﻻﹶ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺱ.. ﺗﻌﺪﻝﹸ ﺻﻼﹶﺗﻪ ﺧﻤﺴﺎﹰ ﻭﻋﺸﺮﹺﻳﻦ ﻋﻠﹶﻰ ﺃﹶﻋﻴﻦﹺ ﺍﻟﻨﺎﺱﹺ ١٢ ...................................................... ..
* ﻓﹶﻀﻞﹸ ﺍﳌﹶﻨﺪﻭﺑﺔ ﻓﻲ ﺍﻟﺒﻴﺖ ﻋﻠﹶﻰ ﺍﳌﹶﻜﹾﺘﻮﺑﺔ..ﻛﹶﻔﹶﻀﻞﹺ ﺍﳌﹶﻜﹾﺘﻮﺑﺔ ﻋﻠﹶﻰ ﺍﳌﹶﻨﺪﻭﺑﺔ١٢ .............................................................................. :
٥١
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﺘﻄﹶﻮﻉ ﻓﻲ ﺑﻴﺖ ﺍﷲِ ..ﻛﹸﺘﺐ ﻟﹶﻪ ﺃﹶﺟﺮ ﻋﻤﺮﺓ ﺗﺎﻣﺔ ﺑﹺﺈﹺﺫﹾﻥ ﺍﷲِ١٢ ................................................................................ :
* ﺑﻴﻮﺕ ﻓﻲ ﺍﻟﹾﺠﹺﻨﺎﻥ..... ﻟﻤﻦ ﺣﺎﻓﻆ ﻋﻠﹶﻰ ﺍﻟﺴﻨﻦﹺ ﺍﻟﹾﻤﺆﻛﱠﺪﺓ ﺍﻟﹾﺤﺴﺎﻥ١٣ ................................................................................... :
* ﺭﻛﹶﻌﺘﺎﻥ ﻟﹶﺎ ﺳﻬﻮ ﻓﻴﻬﹺﻤﺎ ﻳﻐﻔﺮ ﺑﹺﻬﻤﺎ ﺍﻟﺬﱡﻧﻮﺏ..ﻭﺗﻠﻚ ﺑﺸﺮﻯ ﺍﻟﻨﺒﹺﻲ ﺍﻟﹾﻤﺤﺒﻮﺏﹺ١٣ ........................................................................... :
* ﺭﻛﹶﻌﺘﺎﻥ ﺑﻌﺪ ﺍﻟﹾﻮﺿﻮﺀِ ﺧﺎﻟﺼﺘﺎﻥ.. ﺗﺠﹺﺐ ﺑﹺﻬﹺﻤﺎ ﺍﻟﹾﺠﹺﻨﺎﻥ١٤ ............................................................................................... :
* ﺭﻛﹾﻌﺘﺎ ﺍﻟﹾﻔﹶﺠﺮﹺ ﺧﻴﺮ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ..ﻓﹶﻬﻨﹺﻴﺌﹰﺎ ﻟﹶﻚ ﺣﺴﻨﺎﺕ ﺑﹺﻬﹺﻤﺎ ﺗﻠﹶﺎﻗﻴﻬﺎ١٤ ............................................................................ :
* ﺭﻛﹾﻌﺘﺎ ﺍﻟﹾﻔﹶﺠﺮﹺ ﻣﻦ ﺃﹶﻋﻈﹾﻢﹺ ﺍﻟﹾﻐﻨﺎﺋﻢﹺ ..ﻓﻴﺎ ﺣﺴﺮﺓﹰ ﻋﻠﹶﻰ ﻛﹸﻞﱢ ﻏﹶﺎﻓﻞﹴ ﻋﻨﻬﻤﺎ ﻭﻧﺎﺋﻢ١٥ ............................................................................ :
* ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﹾﻔﹶﺠﺮ ﻓﻲ ﺟﻤﺎﻋﺔ ،ﺛﹸﻢ ﺫﹶﻛﹶﺮ ﺍﷲَ ﺣﺘﻰ ﺗﻄﹾﻠﹸﻊ ﺍﻟﺸﻤﺲ ،ﺛﹸﻢ ﺻﻠﱠﻰ ﺭﻛﹾﻌﺘﻴﻦﹺ ..ﻛﹶﺎﻧﺖ ﻟﹶﻪ ﻛﹶﺄﹶﺟﺮﹺ ﺣﺠﺔ ﻭﻋﻤﺮﺓ ﺗﺎﻣﺘﻴﻦ١٥ ........................... :
* ﻭﺫﻛﹾﺮ ﺛﹶﻼﹶﺙﹶ ﻣﺮﺍﺕ ..ﺑﻌﺪ ﺻﻠﹶﺎﺓ ﺍﻟﺼﺒﺢﹺ ﻳﻌﺪﻝﹸ ﺫﻛﹾﺮ ﺳﺎﻋﺎﺕ١٥ ...................................................................................... :
* ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﹾﻔﹶﺠﺮ ﺃﻭ ﺍﻟﻌﺼﺮ ﻓﻲ ﺟﻤﺎﻋﺔ ﺛﹸﻢ ﻗﹶﻌﺪ ﻳﺬﹾﻛﹸﺮ ﺍﻟﻠﱠﻪ ﺍﳉﹶﻠﻴﻞ ..ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﺃﻓﻀﻞﹶ ﻣﻦ ﻋﺘﻖﹺ ﺃﹶﺭﺑﻌﺔ ﻣﻦ ﻭﻟﹶﺪ ﺇﹺﺳﻤﺎﻋﻴﻞﹶ ١٦ ............................... :
* ﺃﹶﻗﹾﺮﺏ ﺍﳌﹶﻐﺎﺯﹺﻯ ﻭﺃﹶﺳﺮﻉ ﺍﻟﻜﹶﺮﺍﺕ ﻭﺃﹶﻋﻈﹶﻢ ﺍﻟﻐﻨﹺﻴﻤﺎﺕ ﻭﺃﻭﺷﻚ ﺍﻟﺮﺟﻌﺎﺕ ..ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﻔﹶﺠﺮ ﻓﻲ ﺟﻤﺎﻋﺔ ﺛﹸﻢ ﻋﻘﱠﺐ ﺑﹺﺼﻠﹶﺎﺓ ﺍﻟﹾﺄﹶﻭﺍﺑﹺﲔ ﻭﺍﻷَﻭﺍﺑﺎﺕ١٦ ........... :
* ﻟﹶﺎ ﻳﺤﺎ ﻓﻆﹸ ﻋﻠﹶﻰ ﺻﻠﹶﺎﺓ ﺍﻟﻀﺤﻰ ﺇﹺﻟﱠﺎ ﺃﹶﻭﺍﺏ ،ﻭﻫﻲ ﺻﻠﹶﺎﺓﹸ ﻛﹸﻞﱢ ﺃﹶﻭﺍﺏ١٦ ................................................................................... :
* ﺃﹶﺭﺑﻊ ﺭﻛﹾﻌﺎﺕ ﺃﻭﻝﹶ ﺍﻟﻨﻬﺎﺭ ..ﻳﻜﹾﻔﻴﻚ ﺑﹺﻬﻦ ﺍﻟﻌﺰﹺﻳﺰ ﺍﻟﻐﻔﱠﺎﺭ١٧ ............................................................................................ :
* ﻣﻦ ﺧﺮﺝ ﻣﻦ ﺑﻴﺘﻪ ﻣﺘﻄﹶﻬﺮﺍﹰ ﺇﹺﻟﹶﻰ ﺻﻠﹶﺎﺓ ﺍﻟﹾﺄﹶﻭﺍﺑﹺﲔ ..ﻓﹶﺄﹶﺟﺮﻩ ﻛﹶﺄﹶﺟﺮ ﺍﻟﹾﻤﻌﺘﻤﺮﻳﻦ١٧ ........................................................................... :
* ﻣﻦ ﺻﻠﱠﻰ ﺍﻟﻀﺤﻰ ﺃﹶﺭﺑﻌﺎ ،ﻭﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﺃﹶﺭﺑﻊ ﺭﻛﻌﺎﺕ ..ﺑﲏ ﻟﹶﻪ ﺑﹺﻬﺎ ﺑﻴﺖ ﰲ ﺍﳉﹶﻨﺎﺕ١٨ .................................................................. :
* ﻣﻦ ﺻﻠﱠﻰ ﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﺃﹶﺭﺑﻌﺎﹰ ﻭﺑﻌﺪﻫﺎ ﺃﹶﺭﺑﻊ ﺭﻛﹾﻌﺎﺕ ..ﻧﺠﺎﻩ ﺍﷲُ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻭﺍﳊﹶﺴﺮﺍﺕ١٨ .................................................................. :
* ﻭﻗﹶﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﺃﹶﺭﺑﻊ ﺭﻛﹾﻌﺎﺕ ..ﺗﻔﹾﺘﺢ ﻟﹶﻬﻦ ﺃﹶﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ١٩ ......................................................................................... :
* ﺃﹶﺭﺑﻊ ﻗﹶ ﺒﻞﹶ ﺍﻟﻈﱡﻬﺮﹺ ﻳﻌﺪﻟﹾﻦ ﺑﹺﺼﻠﹶﺎﺓ ﺍﻷﺳﺤﺎﺭ ..ﻭﺗﻠﻚ ﺑﺸﺮﻯ ﺍﻟﻨﺒﹺﻲ ﺍﳌﺨﺘﺎﺭ١٩ .............................................................................. :
* ﻭﻗﹶﺒﻞﹶ ﺍﻟﻌﺼﺮﹺ ﺃﹶﺭﺑﻊ ﺭﻛﹾﻌﺎﺕ ..ﺳﺒﺐ ﻟﺘﻨﺰﻝﹺ ﺍﻟﺮﺣﻤﺎﺕ١٩ .............................................................................................. :
* ﻭﻗﻴﺎ ﻡ ﺍﻟﻠﱠﻴﺎﻝﹺ ﻣﻦ ﺧﺼﺎﻝﹺ ﺍﻟﹾﻤﺘﻘﲔ ﻭﺍﶈﹾﺴِﻨﹺﲔ ﺍﻟﺬﻳﻦ ﻛﹶﺎﻧﻮﺍ ﻗﹶﻠﻴﻠﹰﺎ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻣﺎ ﻳﻬﺠﻌﻮﻥﹶ ...ﻭﺑﹺﺎﻟﹾﺄﹶﺳﺤﺎﺭﹺ ﻫﻢ ﻳﺴﺘﻐﻔﺮﻭﻥﹶ ٢٠ ................................ :
* ﻭﻏﹸﺮﻑ ﰲ ﺍﳉﻨﺎﻥ ﻋﻈﹶﺎﻡ)( ..ﻟﻤﻦ ﻛﹶﺎﻥﹶ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﻘﻴﺎﻡ٢١ .............................................................................................. :
* ﻭﻗﻴﺎﻡ ﺍﻟﻠﱠﻴﺎﻝﹺ ..ﺳﺒﺐ ﻣﻦ ﺍﻹِﺟﺎﺭﺓ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﻭﺍﻷَﻫﻮﺍﻝﹺ٢١ .............................................................................................. :
* ﻭﺻﻠﹶﺎﺓﹸ ﺍﻟﻘﻴﺎﻡ ..ﺧﻴﺮ ﻣﻦ ﺧﻠﻔﹶﺎﺕ ()ﻋﻈﹶﺎﻡﹴ ٢٢ ......................................................................................................... :
* ﻭﻗﻴﺎﻡ ﺍﻟﻠﱠﻴﻞﹺ َﻣﻜﹾﻔﹶﺮﺓﹲ ﻟﻠﺴﻴﺌﺎﺕ ﻭﻣﻨﻬﺎﺓﹲ ﻟﻺﺛﹾﻢ ﻭﻭﺻﻴّﺔﹸ ﺍﻟﻨﺒﹺﻲ ﺍﻷَﻣﲔ ..ﻭﻫﻮ ﺩﺃﺏ ﺍﻟﺼﺎﻟﺤﲔ ، ﻭﻗﹸﺮﺑﺔﹲ ﺇﹺﻟﹶﻰ ﺭﺏ ﺍﻟﻌﺎﻟﹶﻤﲔ٢٢ ................................. :
* ﻭﺛﹶﻨﺎﺀُ ﺍﻟﻜﹶﺒﲑﹺ ﺍﳌﹸﺘﻌﺎﻝﹺ..ﻋﻠﹶﻰ ﻗﹶﺎﺋﻤﻲ ﺍﻟﻠﱠﻴﺎﻝﹺ٢٢ ........................................................................................................... :
* ﻭﻣﻦ ﻗﹶﺎﻡ ﺑﻌﺸﺮ ﺁﻳﺎﺕ ﻛﹸﺘﺐ ﻟﹶﻪ ﻗﻨﻄﹶﺎﺭ.. ﻭﺩﺧﻞﹶ ﺍﳉﻨﺔﹶ ﻣﻊ ﺍﻷﺑﺮﺍﺭ٢٣ ................................................................................... :
* ﻭﻣﻦ ﻗﹶﺮﺃﹶ ﺑﹺﻤﺌﹶﺔ ﺁﻳﺔ ﻓﻲ ﻟﹶﻴﻠﹶﺔ ..ﻛﹸﺘﺐ ﻟﹶﻪ ﻗﹸﻨﻮﺕ ﻟﹶﻴﻠﹶﺔ٢٣ .................................................................................................. :
* ﻭﻣﻦ ﻗﹶﺎ ﻡ ﺑﹺﻌﺸﺮﹺ ﺁﻳﺎﺕ ﻟﹶﻢ ﻳﻜﹾﺘﺐ ﻣﻦ ﺍﻟﹾﻐﺎﻓﻠﲔ ،ﻭﻣﻦ ﻗﹶﺎﻡ ﺑﹺﻤﺌﹶﺔ ﺁﻳﺔ ﻛﹸﺘﺐ ﻣﻦ ﺍﻟﹾﻘﹶﺎﻧﹺﺘﲔ ،ﻭﻣﻦ ﻗﹶﺎﻡ ﺑﹺﺄﹶﻟﹾﻒ ﺁﻳﺔ ﻛﹸﺘﺐ ﻣﻦ ﺍﻟﹾﻤﻘﹶﻨﻄﹶﺮﹺﻳﻦ ٢٣ ....................... :
* ﻭﻗﻴﺎﻡ ﺍﻟﻠﱠﻴﺎﻝﹺ ﻣﻦ ﺧﺼﺎﻝﹺ ﺍﻷَﺑﺮﺍﺭ ..ﻭﻣﺎ ﻫﻢ ﺑﹺﺄﹶﺛﹶﻤﺔ ﻭﻻﹶ ﻓﹸﺠﺎﺭﹴ٢٤ ........................................................................................ :
* ﻭﺭﺣﻤﺔﹸ ﺍﻟﻜﹶﺒﹺﲑﹺ ﺍﳌﺘﻌﺎﻝﹺ..ﻟﻸَﺯﻭﺍﺝﹺ ﺍﻟﻘﺎﺋﻤﲔ ﺍﻟﻠﱠﻴﺎﻝﹺ٢٤ ................................................................................................... :
٥٢
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﺇﹺﺫﹶﺍ ﺍﺳﺘﻴﻘﹶﻆﹶ ﺍﻟﺮﺟﻞﹸ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻭﺃﹶﻳﻘﹶﻆﹶ ﺍﻣﺮﺃﹶﺗﻪ ﻓﹶﺼﻠﱠﻴﺎ ﺭﻛﹾﻌﺘﲔﹺ ﺃﹶﻭ ﺭﻛﹾﻌﺎﺕ ..ﻛﹸﺘﺒﺎ ﻣﻦ ﺍﻟﺬﱠﺍﻛﺮﹺﻳﻦ ﺍﷲَ ﻛﹶﺜﲑﺍﹰ ﻭﺍﻟﺬﱠﺍﻛﺮﺍﺕ٢٥ ............................... :
* ﻭﻣﻦ ﻗﹶﺎﻡ ﺭﻣﻀﺎﻥﹶ ﺑﺎﻹِﳝﺎﻥ ﻭﺍﻟﹶﺎﺣﺘﺴﺎﺏ ..ﻏﹶﻔﹶﺮ ﻟﹶﻪ ﺍﻟﻐﻔﹸﻮﺭ ﺍﻟﺘﻮّﺍﺏ٢٥ ................................................................................... :
* ﻭﻣﻦ ﻗﹶﺎﻡ ﻟﹶﻴﻠﹶﺔﹶ ﺍﻟﻘﹶﺪﺭﹺ ﺑﺎﻹِﳝﺎﻥ ﻭﺍﻟﹶﺎﺣﺘﺴﺎﺏ ..ﻏﹶﻔﹶﺮ ﻟﹶﻪ ﺍﻟﻐﻔﹸﻮﺭ ﺍﻟﺘﻮّﺍﺏ٢٦ ................................................................................. :
* ﻭﺍﻟﻄﱠﻮﺍﻑ ﺑﹺﺎﻟﹾﺒﻴﺖ ﻭﺻﻼﺓﹸ ﺭﻛﹾﻌﺘﻴﻦﹺ ﻳﻌﺪﻝﹸ َﻋﺘﻖ ﺭﻗﹶﺒﺔ ﻣﻦ ﺍﻟﺮﻗﺎﺏ ..ﻓﺄﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻟﻄﻮﺍﻑ ﺃﻳﻬﺎ ﺍﻷﺣﺒﺎﺏ٢٦ .............................................. :
* ﻭﺇﹺﺫﹶﺍ ﻗﹶﺮﺃﹶ ﺍﺑﻦ ﺁﺩﻡ ﺍﻟﺴﺠﺪﺓﹶ ﻓﹶﺴﺠﺪ ﷲ ..ﻓﹶﻠﹶﻪ ﺍﻟﹾﺠﻨﺔﹸ ﺑﹺﺈﹺﺫﻥ ﺍﷲ٢٦ ....................................................................................... :
* ﻭﺳﻴﺪ ﺍﻻﺳﺘﻐﻔﹶﺎﺭﹺ ﺳﺒﺐ ﻟﺪﺧﻮﻝﹺ ﺍﳉﻨﺔ ﺑﺎﻟﻠﻴﻞ ﺃﻭ ﺍﻟﻨﻬﺎﺭ٢٦ ............................................................................................. :
* ﻭﺗﺴﺒﻴﺢ ﻭﲢﻤﻴﺪ ﻭﺗﻜﺒﲑ ﻭﻠﻴﻞﹲ ﻭﺍﺳﺘﻐﻔﺎﺭ ..ﻳﻨﺠﻲ ﻗﺎﺋﻠﹶﻪ ﻣﻦ ﺍﻟﻨﺎﺭ٢٨ .................................................................................. :
* ﻭﺛﻼﺙ ﻛﻠﻤﺎﺕ ﺳﺒﺐ ﻟﺪﺧﻮﻝ ﺍﳉﻨﺎﺕ٢٨ ............................................................................................................ :
* ﻭﺫﻛﺮ ﻳﻌﺪﻝﹸ ﻋﺘﻖ ﺭﻗﹶﺒﺔ٢٩ ........................................................................................................................... :()
* ﻭﺫﻛﺮ ﻳﻌﺪﻝﹸ ﻋﺘﻖ ﺃﹶﺭﺑﻊﹺ ﺭﹺﻗﹶﺎﺏﹴ٢٩ ..................................................................................................................... :
* ﻭﺫﻛﺮ ﻳﻌﺪﻝﹸ ﻋﺘﻖ ﻋﺸﺮﹺ ﺭﹺﻗﹶﺎﺏﹴ)( ٢٩ .................................................................................................................. :
*ﻭﺫﻛﺮ ﻋﺸﺮ ﻣﺮﺍﺕ ﻳﻜﺘﺐ ﺑﻪ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ﻣﻮﺟﹺﺒﺎﺕ () ﻭﻳﻤﺤﻰ ﺑﻪ ﻋﺸﺮ ﺳﻴﺌﺎﺕ ﻣﻮﺑﹺﻘﹶﺎﺕ٣٠ ......................................................... :()
* ﻭﺑﺄﺭﺑﻊ ﻛﻠﻤﺎﺕ ..ﺗﻐﺮﺱ ﻟﻚ ﰲ ﺍﳉﻨﺔ ﺃﺭﺑﻊ ﺷﺠﺮﺍﺕ ٣٠ ............................................................................................. :
* ﻭﻣﻦ ﻗﹶﺎﻝﹶ :ﺳﺒﺤﺎﻥﹶ ﺍﷲ ﺍﻟﹾﻌﻈﻴﻢ ﻭﺑﹺﺤﻤﺪﻩ ،ﻏﹸﺮﹺﺳﺖ ﻟﹶﻪ ﻧﺨﻠﹶﻪ ﻓﻲ ﺍﻟﹾﺠﻨﺔ٣١ ............................................................................... :
* ﻭﺃﺭﺑﻊ ﻛﻠﻤﺎﺕ ..ﺗﻨﻔﹸﺾ ﺍﻟﹾﺨﻄﻴﺌﹶﺎﺕ٣١ ............................................................................................................... :
* ﻭﻣﺎﺋﹶﺔﹸ ﺗﺴﺒﹺﻴﺤﺔ ﺗﻜﹾﺘﺐ ﻟﹶﻚ ﺎ ﺃﹶﻟﹾﻒ ﺣﺴﻨﺔ ،ﻭﺗﺤﻂﱡ ﻋﻨﻚ ﺃﹶﻟﹾﻒ ﺳﻴﺌﹶﺔ٣٢ ................................................................................ :
* ﻭﻻﺣ ﻮﻝﹶ ﻭﻻﹶ ﻗﹸﻮﺓﹶ ﺇﹺﻻﱠ ﺑﹺﺎﷲِ ﺑﺎﺏ ﻣﻦ ﺃﹶﺑﻮﺍﺏﹺ ﺍﻟﹾﺠﻨﺔ ،ﻓﻬﻞ ﺳﺘﻄﺮﻗﻪ ﺍﻷُﻣﺔ؟ ٣٢ ..............................................................................
* ﻭﺍﺳﺘﻐﻔﹶﺎﺭ ﻳﻐﻔﺮ ﻟﻘﹶﺎﺋﻠﻪ ﻭﺇﻥ ﻛﹶﺎﻥﹶ ﻓﹶﺮ ﻣﻦ ﺍﻟﺰﺣﻒ٣٢ .................................................................................................... :
* ﻭﺍﳌﹸﻬﻠﱢﻠﹸﻮﻥﹶ ﻭﺍﳌﹸﻜﹶﺒﺮﻭﻥﹶ ﺑﹺﺎﻟﹾﺠﻨﺔ ﻣﺒﺸﺮﻭﻥﹶ٣٢ ............................................................................................................. :
* ﻭﺫﻛﺮ ﰲ ﺧﺘﺎﻡﹺ ﺍﳌﹶﺠﺎﻟﺲ ..ﻳﻐﻔﺮ ﺧﻄﹶﺎﻳﺎ ﺍﳌﹶﺠﺎﻟﺲ٣٣ ................................................................................................... :
* ﻭﲪﺪ ﺍﷲ ﺑﻌﺪ ﺍﻟﻄﻌﺎﻡ ﻭﻟﺒﺲ ﺍﻟﺜﻴﺎﺏ ﻳﻐﻔﺮ ﻟﻚ ﺑﻪ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻮﻫﺎﺏ٣٣ ................................................................................... :
* ﻭﺫﻛﹾﺮ ﺩﺧﻮﻝﹺ ﺍﻟﺴﻮﻕ ﻳﻜﺘﺐ ﺑﻪ ﻟﻠﻌﺒﺪ ﻣﻠﻴﻮﻥ ﺣﺴﻨﺔ ﻭﻳﻤﺤﻰ ﻋﻨﻪ ﻣﻠﻴﻮﻥ ﺳﻴﺌﹶﺔ ﻭﻳﺒﲎ ﻟﻪ ﺑﻪ ﺑﻴﺖ ﻓﻲ ﺍﳉﹶﻨﺔ٣٣ ......................................... :
* ﻭﻣﻦ ﺻﻠﱠﻰ ﻋﺸﺮﺍﹰ ﻋﻠﹶﻲ ﺍﻟﻨﱯ ﺍﻷﻣﲔ ..ﺷﻔﹶﻊ ﻟﻪ ﻳﻮﻡ ﺍﻟﺪﻳﻦ٣٣ .......................................................................................... :
* ﻭﺃﹶﻭﻟﹶﻰ ﺍﻟﻨﺎﺱﹺ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺑﺮﺳﻮﻝﹺ ﺍﷲِ ..ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻋﻠﻴﻪ ﺻﻠﹶﺎﺓ٣٣ ........................................................................................ :
* ﻭﺃﹶﻗﺮﺏ ﺍﻟﻨﺎﺱﹺ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﻣﱰﻟﺔﹰ ﻣﻦ ﺭﺳﻮﻝﹺ ﺍﷲِ ..ﺃﹶﻛﹾﺜﹶﺮﻫﻢ ﻋﻠﻴﻪ ﺻﻠﹶﺎﺓ٣٤ .............................................................................. :
* ﻭﺫﻛﺮ ﻣﻦ ﻗﺎﻟﻪ ﻣﺎﺋﹶﱵ ﻣﺮﻩ ﻓﻲ ﻳﻮﻡﹴ ،ﻟﹶﻢ ﻳﺴﺒﹺﻘﹾﻪ ﺃﹶﺣﺪ ﻛﹶﺎﻥﹶ ﻗﹶﺒﻠﹶﻪ ،ﻭﻻﹶ ﻳﺪﺭﹺﻛﹾﻪ ﺃﹶﺣﺪ ﺑﻌﺪﻩ٣٤ ................................................................ :
* ﻭﺫﻛﺮ ﻣﻦ ﻗﺎﻟﻪ ﻣﺎﺋﹶﱵ ﻣﺮﻩ ﻓﻲ ﻳﻮﻡﹴ ﻟﹶﻢ ﻳﻮﺍﻑ ﺃﹶﺣﺪ ﻣﻦ ﺍﻟﹾﺨﻼﹶﺋﻖﹺ ﺑﹺﻤﺜﹾﻞﹺ ﻣﺎ ﻭﺍﻓﹶﻰ٣٤ ....................................................................... :
* ﻭﺫﻛﺮ ﻣﻦ ﻗﺎﻟﻪ ﻣﺎﺋﹶﱵ ﻣﺮﻩ ﻓﻲ ﻳﻮﻡﹴ ﻟﹶﻢ ﻳﺄﹾﺕ ﺃﹶﺣﺪ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ،ﺑﹺﺄﹶﻓﹾﻀﻞﹶ ﻣﻤﺎ ﺟﺎﺀَ ﺑﹺﻪ ،ﺇﹶﻻﱠ ﺃﹶﺣﺪ ﻗﹶﺎﻝﹶ ﻣﺜﹾﻞﹶ ﻣﺎ ﻗﹶﺎﻝﹶ ﺃﹶﻭ ﺯﺍﺩ ﻋﻠﹶﻴﻪ٣٤ ............................. :
* ﻭﺫﻛﺮ ﻣﻦ ﻗﺎﻟﻪ ﻓﻲ ﻳﻮﻡﹴ ﻣﺎﺋﹶﺔﹶ ﻣﺮﺓ ،ﺣﻄﱠﺖ ﺧﻄﹶﺎﻳﺎﻩ ﻭﺇﹺﻥﹾ ﻛﹶﺎﻧﺖ ﻣﺜﹾﻞﹶ ﺯﺑﺪ ﺍﻟﹾﺒﺤﺮﹺ٣٤ ....................................................................... :
٥٣
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﻣﺎﺋﹶﺔﹸ ﺗﺴﺒﹺﻴﺤﺔ ﺃﹶﻓﹾﻀﻞﹸ ﻣﻦ ﻣﺎﺋﹶﺔ ﺑﺪﻧﺔ ()ﻭﻣﺎﺋﹶﺔﹸ ﲢﻤﻴﺪﺓ ﺃﹶﻓﹾﻀﻞﹸ ﻣﻦ ﻣﺎﺋﹶﺔ ﻓﹶﺮﺱﹴ ﻭﻣﺎﺋﹶﺔﹸ ﺗﻜﺒﲑﺓ ﺃﹶﻓﹾﻀﻞﹸ ﻣﻦ ﻋﺘﻖﹺ ﻣﺎﺋﹶﺔ ﺭﻗﹶﺒﺔ٣٥ ..................................... :
* ﻭﺫﻛﹾﺮ ﺃﹶﻛﹾﺜﹶﺮ ﻣﻦ ﺫﻛﹾﺮﹺﻙ ﺍﷲِ ﺍﻟﻠﱠﻴﻞﹶ ﻣﻊ ﺍﻟﻨﻬﺎﺭ٣٥ ....................................................................................................... :
* ﻭﺫﻛﹾﺮ ﻗﹶﺒﻞﹶ ﺍﳌﹶﻨﺎﻡﹺ ﺳﺒﺐ ﻗﻲ ﺣﺴﻦﹺ ﺍﳋﺘﺎﻡﹺ٣٥ ........................................................................................................... :
* ﻭﺫﻛﹾﺮ ﻗﹶﺒﻞﹶ ﺍﳌﹶﻨﺎﻡ ﻳﻐﻔﺮ ﻟﹶﻚ ﺑﹺﻪ ﺍﻟﺬﱡﻧﻮﺏ ﻭﺍﻵَﺛﹶﺎﻡ٣٧ ..................................................................................................... :
* ﻭﻣﻦ ﺗﻌﺎﺭ ﻣﻦ ﺍﻟﻠﱠﻴﻞﹺ ﻓﹶﺬﹶﻛﹶﺮ ﺍﷲ ﻏﹶﻔﹶﺮ ﻟﹶﻪ ﺭﺑﻪ ﻭﻣﻮﻟﹶﺎﻩ٣٧ ................................................................................................. :
* ﻭﺇﻥ ﺃﺭﺩﺕ ﻣﻠﻴﺎﺭﺍﺕ ﺍﳊﺴﻨﺎﺕ ﰱ ﺛﻮﺍﱏ ﻣﻌﺪﻭﺩﺍﺕ ..ﻓﺎﺳﺘﻐﻔﺮ ﻟﻠﻤﺆﻣﻨﲔ ﻭ ﻟﻠﻤﺆﻣﻨﺎﺕ ٣٧ ............................................................. :
* َ,ﻣﻦ ﺑﻨﻰ ﻣﺴﺠﹺﺪﺍ ﻟﻠﱠﻪ .. ﺑﲎ ﻟﻪ ﰲ ﺍﳉﹶﻨﺔ ﺑﻴﺖ ﺑﹺﺈﺫﻥ ﺍﷲ٣٨ ............................................................................................ :
* ﻭﻣﻦ ﺻﺎﻡ َﻳﻮﻣﺎﹰ ﻭﺗﺒﹺﻊ ﺟﻨﺎﺯﺓﹰ ﻭﺃﹶﻃﹾﻌﻢ ﻣﺴﻜﻴﻨﺎﹰ ﻭﻋﺎﺩ ﻣﺮﹺﻳﻀﺎﹰ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ..ﺩﺧﻞﹶ ﺍﻟﹾﺠﻨﺔﹶ ﺑﹺﺈﺫﻥ ﺍﷲ٣٨ ................................................... :
* ﻭﻣﻦ ﻋﺎﺩ ﻣﺮﹺﻳﻀﺎ ﻛﹶﺎﻥﹶ ﺿﺎﻣﻨﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ ، ﻭﻣﻦ ﻏﹶﺪﺍ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺠﹺﺪ ، ﺃﹶﻭ ﺭﺍﺡ ﻛﹶﺎﻥﹶ ﺿﺎﻣﻨﺎ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪ٣٨ .................................................. :
* ﻭﺍﻟﺼﻴﺎﻡ ﻭﺍﻟﻘﺮﺁﻥﹸ ..ﻟﺼﺎﺣﺒﻬﻤﺎ ﻳﺸﻔﻌﺎﻥ٣٨ .......................................................................................................... :
* ﻭﻣﻦ ﻛﹶﺎﻥﹶ ﻣﻦ ﺃﹶﻫﻞﹺ ﺍﻟﺼﺪﻗﹶﺔ ﺩﻋﻰ ﻣﻦ ﺑﺎﺏﹺ ﺍﻟﺼﺪﻗﹶﺔ٣٨ ................................................................................................ :
* ﻭﺍﳌﺘﺎﺑﻌﺔ ﺑﲔ ﺍﻟﻌﻤﺮﺍﺕ ..ﺳﺒﺐ ﻟﺘﻜﻔﲑ ﺍﻟﺬﻧﻮﺏﹺ ﻭﺍﻟﺴﻴﺌﺎﺕ٣٩ ......................................................................................... :
* ﻭﻋﻤﺮﺓﹲ ﰲ ﺭﻣﻀﺎﻥ ..ﺗﻌﺪﻝﹸ ﺣﺠﺔﹰ ﻣﻊ ﺍﻟﻨﱯ ﺍﻟﻌﺪﻧﺎﻥ٣٩ ................................................................................................ :
* ﻭﻣﺎ ﺃﻫﻞﱠ ﻣﻬﹺﻞﱞ ﻗﹶﻂﹼ ﺇﻻ ﺑﺸﺮ ﺑﺎﳉﻨﺔ ،ﻭﻻ ﻛﺒﺮ ﻣﻜﺒﺮ ﻗﹶﻂﹼ ﺇﻻ ﺑﺸﺮ ﺑﺎﳉﻨﺔ٣٩ ............................................................................. :
* ﻭﻣﻦ ﻣﺎﺕ ﻣﻠﺒﻴﺎﹰ ..ﺑﻌﺚ ﻣﻠﺒﻴﺎ٤٠ ..................................................................................................................... :
* ﻭﻣﻦ ﺃﹶﻋﺘﻖ ﺭﻗﺒﺔ ﻣﻦ ﺍﻟﺮﹺﻗﹶﺎﺏ..ﺃﹶﻋﺘﻘﹶﻪ ﻣﻦ ﺍﻟﻨﺎﺭﹺ ﺍﻟﻌﺰﹺﻳﺰ ﺍﻟﻮﻫﺎﺏ٤٠ ....................................................................................... :
* ﻭﻣَﻦ ﺳﻠﹶﻚ ﺇﱃ ﺍﻟﻌﻠﻢﹺ ﻃﹶﺮﹺﻳﻘﺎﹰ ..ﺳﻬﻞﹶ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﺑﹺﻪ ﺇﹺﻟﹶﻰ ﺍﻟﹾﺠﻨﺔ ﻃﹶﺮﹺﻳﻘﺎﹰ٤٠ .................................................................................... :
* َ,ﻣﻦ ﹶﻏﺪﺍ ﺇﹺﻟﹶﻰ ﺍﻟﹾﻤﺴﺠﹺﺪ ﻟﻴﺘﻌﻠﱠﻢ ﺧﻴﺮﺍ ﺃﹶﻭ ﻳﻌﻠﱢﻤﻪ ﺍﺑﺘﻐﺎﺀَ ﻭﺟﻪ ﺍﷲ ..ﻛﹶﺎﻥﹶ ﻟﹶﻪ ﻛﹶﺄﹶﺟﺮﹺ ﺣﺎﺝ ﺗﺎﻣﺎ ﺣﺠﺘﻪ ﺑﹺﺈﺫﻥ ﺍﷲ٤١ ........................................... :
* ﻭﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ..ﻳﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔﹶ ﺑﹺﺴﻼﹶﻡﹴ٤١ ............................................................................................................ :
٤١ ...................................................................................................... * ﻭﺳﻮﺭﺗﺎﻥ ..ﻟﻠﻌﺒﺪ ﻳﻮﻡ ﺍﻟﹾﻘﻴﺎﻣﺔ ﺷﺎﻓﻌﺘﺎﻥ:
* ﻭﻣﻦ ﻗﹶﺮﺃﹶ ﺳﻮﺭﺓ ﺍﻟﹾﻜﹶﻬﻒ ﻳﻮﻡ ﺍﻟﹾﺠﻤﻌﺔ ،ﺃﹶﺿﺎﺀَ ﻟﹶﻪ ﻣﻦ ﺍﻟﻨﻮﺭﹺ ﻣﺎ ﺑﻴﻨﻪ ﻭﺑﻴﻦ ﺍﻟﹾﺒﻴﺖ ﺍﻟﹾﻌﺘﻴﻖﹺ٤٢ ................................................................ :
* ﻭﺳﻮﺭﺓﹲ ﺗﺸﻔﻊ ﻟﺼﺎﺣﺒﻬﺎ ﻳﻮﻡ ﺍﻟﺪﻳﻦ ..ﺣﱴ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻊ ﺍﻟﺪﺍﺧﻠﲔ٤٣ ............................................................................... :
* ﻭﻗﺮﺍﺀَﺓﹸ ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ ﻗﹶﺒﻞﹶ ﺍﳌﹶﻨﺎﻡﹺ ..ﺑﺮﺍﺀَﺓﹲ ﻣﻦ ﺍﻟﺸﺮﹺﻙ ﺑﻔﹶﻀﻞﹺ ﺍﻟﻘﹸﺪﻭﺱﹺ ﺍﻟﺴﻠﹶﺎﻡ٤٣ ........................................................................... :
ﻓﹶﻌﻦ ﻧﻮﻓﹶﻞ ﺍﻷَﺷﺠﻌﻲ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺃﹶﻥﱠ ﺍﻟﻨﺒﹺﻲ - ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻗﹶﺎﻝﹶ ﻟﻨﻮﻓﹶﻞ» :ﺍﻗﹾﺮﺃﹾ }ﻗﹸﻞﹾ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﹾﻜﹶﺎﻓﺮﻭﻥﹶ { ﺛﹸﻢ ﻧﻢ ﻋﻠﹶﻰ ﺧﺎﺗﻤﺘﻬﺎ ﻓﹶﺈﹺﻧﻬﺎ ﺑﺮﺍﺀَﺓﹲ ﻣﻦ
ﺍﻟﺸﺮﹺﻙ٤٣ ........................................................................................................................................... () «
* ﻭﺳﻮﺭﺓﹸ ﺍﻹﺧﻼﺹ ﻣﻦ ﻗﹶﺮﺃﹶﻫﺎ ﻋﺸﺮﺍ ..ﺑﲎ ﺍﷲ ﻟﻪ ﰲ ﺍﳉﻨﺔ ﻗﺼﺮﺍ ٤٤ ................................................................................... :
* ﻭﻣﻦ ﻗﹶﺮﺃﹶ ﺃﹶﻭ ﻋﻠﱠﻢ ﺁﻳﺘﻴﻦﹺ ﻣﻦ ﻛﺘﺎﺏﹺ ﺍﷲِ ﰲ ﺑﻴﺖ ﺍﷲ ،ﺧﻴﺮ ﻟﹶﻪ ﻣﻦ ﻧﺎﻗﹶﺘﻴﻦﹺ ،ﻭﺛﹶﻠﹶﺎﺙﹲ ﺧﻴﺮ ﻟﹶﻪ ﻣﻦ ﺛﹶﻠﹶﺎﺙ ،ﻭﺃﹶﺭﺑﻊ ﺧﻴﺮ ﻟﹶﻪ ﻣﻦ ﺃﹶﺭﺑﻊﹴ ،ﻭﻣﻦ ﺃﹶﻋﺪﺍﺩﻫﻦ ﻣﻦ ﺍﻟﹾﺈﹺﺑﹺﻞﹺ ٤٤ :
* ﻭﺇﻥ ﻗﺎﺑﻠﺖ ﺃﺧﺎﹰ ﻟﻚ ﻓﺼﺎﻓﺤﻪ ﺗﺘﻨﺎﺛﺮ ﺧﻄﺎﻳﺎﻛﻤﺎ ﻭﺍﻷﻭﺯﺍﺭ ..ﻛﻤﺎ ﻳﺘﻨﺎﺛﺮ ﻭﺭﻕ ﺍﻷﺷﺠﺎﺭ٤٥ ............................................................. :
* ﻭﺍﺣﺮﺹ ﻋﻠﻰ ﺗﻨﻔﻴﺲ ﻛﺮﺑﺎﺕ ﺍﳌﻜﺮﻭﺑﲔ ﻭﺍﻟﺘﻴﺴﲑ ﻋﻠﻰ ﺍﳌﻌﺴﺮﻳﻦ ..ﻓﻤﻦ ﺃﻧﻈﺮ ﻣﻌﺴﺮﺍ ﺃﻭ ﻭﺿﻊ ﻟﻪ ﺃﻇﻠﻪ ﺍﷲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ٤٥ ............................. :
٥٤
ﺳﻨﻦ ﺗﺪﺧﻠﹸﻚ ﺍﳉﹶﻨـﺔﹶ
* ﻭﺍﻣﺶ ﰱ ﺣﺎﺟﺎﺕ ﺍﶈﺘﺎﺟﲔ ﺣﱴ ﺗﻘﻀﻴﻬﺎ ﻟﻪ ﻟﻴﺜﹶﺒﺖ ﺍﷲُ ﻗﺪﻣﻴﻚ ﻳﻮﻡ ﺗﺰﻭﻝ ﺍﻷﻗﺪﺍﻡ..ﻭﻛﺎﻥ ﺧﲑﺍ ﻟﻚ ﻣﻦ ﺍﻋﺘﻜﺎﻓﻚ ﺷﻬﺮﺍ ﰲ ﻣﺴﺠﺪ ﺍﻟﻨﱮ ﺍﳌﺨﺘﺎﺭِ٤٥ ... :
* ﻭﺍﺑﻚ ﻣﻦ ﺧﺸﻴﺔ ﺍﷲ ..ﺗﻜﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﰲ ﻇﻞ ﺍﷲ٤٦ ................................................................................................ :
* ﻭﺍﺣﺮﺹ ﻋﻠﻰ ﻋﻴﺎﺩﺓ ﺍﳌﺮﺿﻰ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ..ﻳﺴﺘﻐﻔﺮ ﻟﻚ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻣﻠﻚ ﺑﺈﹺﺫﻥ ﺍﷲ٤٦ ............................................................ :
* ﻭﺍﻛﻔﻞ ﻳﺘﻴﻤﺎ ﺍﺑﺘﻐﺎﺀ ﻭﺟﻪ ﺍﷲ ..ﺗﻜﹸﻦ ﰲ ﺍﳉﻨﺔ ﺭﻓﻴﻖ ﺭﺳﻮﻝ ﺍﷲ٤٦ ..................................................................................... :
* ﻭﺍﺳﻊ ﻋﻠﻰ ﺍﻷﺭﻣﻠﺔ ﻭﺍﳌﺴﻜﲔ ..ﺗﻜﹸﻦ ﻋﻨﺪ ﺍﷲ ﻛﺎﺎﻫﺪﻳﻦ٤٦ ......................................................................................... :
* ﻭﻛﹸﻦ ﺣﺴﻦ ﺍﻷﺧﻼﻕ ..ﺗﺒﻠﹸﻎ ﺩﺭﺟﺔ ﺍﻟﻘﺎﺋﻤﲔ ﺍﻟﺼﺎﺋﻤﲔ ﺑﺈﺫﻥ ﺍﻟﻌﻠﻴﻢ ﺍﳋﻼﻕ٤٦ ........................................................................ :
* ﻭﻣﻦ ﻏﺴﻞ ﻣﺴﻠﻤﺎ ﻏﻔﺮ ﺍﷲ ﻟﻪ ﺃﺭﺑﻌﲔ،ﻭﻣﻦ ﻛﻔﻨﻪ ﻛﺴﺎﻩ ﺍﷲ ﻳﻮﻡ ﺍﻟﺪﻳﻦ٤٧ ............................................................................. :
* ﻭﻣﻦ ﻋﺰﻯ ﺇﺧﻮﺗﻪ ﺍﳌﹸﺴﻠﻤﲔ ..ﻛﺴﺎﻩ ﺍﷲُ ﻣﻦ ﺣﻠﹶﻞﹺ ﺍﻟﹾﻜﹶﺮﺍﻣﺔ ﻳﻮﻡ ﺍﻟﺪﻳﻦ٤٧ .............................................................................. :
* ﻭﻣﻦ ﻭﺣﺪ ﺭﺑﻪ ﻋﻨﺪ ﺍﳌﹶﻨﺎﻡ ..ﻏﹸﻔﺮﺕ ﻟﹶﻪ ﺫﹸﻧﻮﺑﻪ ﻭﺍﻵﺛﹶﺎﻡ٤٧ .............................................................................................. :
ﻭﺃﹶﺧﲑﺍ ٤٩ ..............................................................................................................................................
ﺍﻟﻔﻬﺮﹺﺱ٥٠ .............................................................................................................................................
You might also like
- The Subtle Art of Not Giving a F*ck: A Counterintuitive Approach to Living a Good LifeFrom EverandThe Subtle Art of Not Giving a F*ck: A Counterintuitive Approach to Living a Good LifeRating: 4 out of 5 stars4/5 (5813)
- The Perfect Marriage: A Completely Gripping Psychological SuspenseFrom EverandThe Perfect Marriage: A Completely Gripping Psychological SuspenseRating: 4 out of 5 stars4/5 (1131)
- The 7 Habits of Highly Effective PeopleFrom EverandThe 7 Habits of Highly Effective PeopleRating: 4 out of 5 stars4/5 (353)
- The Subtle Art of Not Giving a F*ck: A Counterintuitive Approach to Living a Good LifeFrom EverandThe Subtle Art of Not Giving a F*ck: A Counterintuitive Approach to Living a Good LifeRating: 4.5 out of 5 stars4.5/5 (20075)
- Pride and Prejudice: Bestsellers and famous BooksFrom EverandPride and Prejudice: Bestsellers and famous BooksRating: 4.5 out of 5 stars4.5/5 (20479)
- Remarkably Bright Creatures: A NovelFrom EverandRemarkably Bright Creatures: A NovelRating: 4.5 out of 5 stars4.5/5 (5710)
- Never Split the Difference: Negotiating As If Your Life Depended On ItFrom EverandNever Split the Difference: Negotiating As If Your Life Depended On ItRating: 4.5 out of 5 stars4.5/5 (3310)
- Art of War: The Definitive Interpretation of Sun Tzu's Classic Book of StrategyFrom EverandArt of War: The Definitive Interpretation of Sun Tzu's Classic Book of StrategyRating: 4 out of 5 stars4/5 (3321)
- The 7 Habits of Highly Effective People: The Infographics EditionFrom EverandThe 7 Habits of Highly Effective People: The Infographics EditionRating: 4 out of 5 stars4/5 (2487)
- Habit 1 Be Proactive: The Habit of ChoiceFrom EverandHabit 1 Be Proactive: The Habit of ChoiceRating: 4 out of 5 stars4/5 (2559)
- Habit 6 Synergize: The Habit of Creative CooperationFrom EverandHabit 6 Synergize: The Habit of Creative CooperationRating: 4 out of 5 stars4/5 (2499)
- The 7 Habits of Highly Effective PeopleFrom EverandThe 7 Habits of Highly Effective PeopleRating: 4 out of 5 stars4/5 (2571)
- Habit 3 Put First Things First: The Habit of Integrity and ExecutionFrom EverandHabit 3 Put First Things First: The Habit of Integrity and ExecutionRating: 4 out of 5 stars4/5 (2507)
- American Gods: The Tenth Anniversary EditionFrom EverandAmerican Gods: The Tenth Anniversary EditionRating: 4 out of 5 stars4/5 (12954)
- How To Win Friends And Influence PeopleFrom EverandHow To Win Friends And Influence PeopleRating: 4.5 out of 5 stars4.5/5 (6537)
- The Iliad: A New Translation by Caroline AlexanderFrom EverandThe Iliad: A New Translation by Caroline AlexanderRating: 4 out of 5 stars4/5 (5719)
- Wuthering Heights (Seasons Edition -- Winter)From EverandWuthering Heights (Seasons Edition -- Winter)Rating: 4 out of 5 stars4/5 (9974)
![American Gods [TV Tie-In]: A Novel](https://imgv2-1-f.scribdassets.com/img/audiobook_square_badge/626321117/198x198/22ab6b48b6/1718315036?v=1){kind=icon}
