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ﺁﺳﻴﺔ ......
3
ﻣﻘﺪﻣﺔ ﺍﻟﺘﺤﻘﻴﻖ
ﺍﳊﻤﺪ ﷲ ﻭﺣﺪﻩ ،ﳓﻤﺪﻩ ﻭﻧﺴﺘﻌﻴﻨﻪ ﻭﻧﺴﺘﻬﺪﻳﻪ ﻭﻧﺴﺘﺮﺿﻴﻪ ﻭﻧﺴﺘﻐﻔﺮﻩ ،ﻭﻧﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ
ﻫﻮ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻭﻧﺼﻠﻲ ﻭﻧﺴﻠﻢ ﻋﻠﻰ ﻣﻦ ﺑﻌﺜﻪ ﺍﷲ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ ،ﺳﻴﺪ ﺍﻹﻧﺴﺎﻧﻴﺔ ،ﻭﻗﺎﺋﺪ
ﺍﻟﺒﺸﺮﻳﺔ ،ﺍﳍﺎﺩﻱ ﺇﱃ ﺍﳋﲑ ﻭﺍﳊﻖ ،ﺍﻟﺴﺮﺍﺝ ﺍﳌﻨﲑ ،ﻭﺍﻟﺸﻔﻴﻊ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻐﻔﲑ ،ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺑﻦ ﻋﺒـﺪ
ﺍﷲ ،ﺃﻓﻀﻞ ﺧﻠﻖ ﺍﷲ ،ﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ ،ﻭﺧﺎﰎ ﺍﻟﻨﺒﻴﲔ ،ﻭ ﻣﻮﺭﹺﺩ ﺍﻟﻌﺎﺭﻓﲔ ،ﻭ ﻣ ﻤ ﺪ ﺍﻟﺼﺪﻳﻘﲔ ،ﻗﺪ ﺧﺘﻢ
ﺑﻪ ﺭﺳﺎﻟﺘﻪ ،ﻭﺭﻓﻊ ﰲ ﺍﻟﻌﺎﳌﲔ ﺫﻛﺮﻩ ﻭﺩﺭﺟﺘﻪ ،ﺻﺎﺣﺐ ﺍﻟﻈﻞ ﺍﳌﻤﺪﻭﺩ ،ﻭﺍﻟﻨﻮﺭ ﺍﳌﺸﻬﻮﺩ ،ﻭﺍﳌﻘـﺎﻡ
ﺍﶈﻤﻮﺩ ،ﰲ ﺟﻨﺔ ﺍﳋﻠﻮﺩ ،ﺻ ﱢﻞ ﻋﻠﻴﻪ ﻳﺎ ﻭﺩﻭﺩ ،ﻳﺎ ﺭﺏ ﺍﻟﻮﺟﻮﺩ ،ﻳﺎ ﻣﻦ ﻓﻴﻚ ﺍﻟﺮﺟﺎﺀ ﻭﺍﳌﻘﺼﻮﺩ ،ﰲ
ﺍﳌﻘﺎﻡ ﺍﳌﺸﻬﻮﺩ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺻﻠﻮﺍﺕ ﺑﻼ ﺣﺪﻭﺩ ،ﻳﺎ ﺫﺍ ﺍﻟﻜﺮﻡ ﻭﺍﳉﻮﺩ.
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َـ
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{]ﺍﻷﺣﺰﺍﺏ.[56:
) ﺃﻤﺎ ﺒﻌﺩ(:
ﻓﻬﺬﻩ ﺛﻼﺙ ﺭﺳﺎﺋﻞ ﺗﻨﺘﻈﻢ ﰲ ﻋﻘﺪ ﻵﻟﺊ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ،
ﺍﻟﱵ ﻣﻦ ﺃﻛﺜﺮ ﻣﻨﻬﺎ ﺃﻛﺮﻣﻪ ﺍﷲ ﺗﻌﺎﱃ ﻭﺣ ﱠﻔﻪ ﺑﺮﻋﺎﻳﺘﻪ ،ﻭﺃﻋﻄﺎﻩ ﺣﺎﺟﺘﻪ ،ﻭﺃ ﻣﻨﻪ ﻣﻦ ﺍﻟﻔﺰﻉ ﺍﻷﻛـﱪ.
ﻭﻫﻲ ﻛﱰ ﻻ ﻳﻔﲎ ،ﻭﻣﻦ ﺃﻋﻈﻢ ﺍﻟﻘﺮﺑﺎﺕ ﳌﻦ ﺻﻠﻰ ﻋﻠﻰ ﺍﻟﻨﱯ ﺍﻟﻌﺪﻧﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺻﻼﺓ
ﺧﺎﻟﺼﺔ ﻧﺎﺑﻌﺔ ﻣﻦ ﺍﻟﻘﻠﺐ ،ﻳﺮﻗﻰ ﺎ ﺃﻋﻠﻰ ﺍﻟﺪﺭﺟﺎﺕ ،ﻭﻳﻨﺎﻝ ﺎ ﺍﻟﺴﻌﺎﺩﺓ ﺍﳊﻘﻴﻘﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﲟﻌﺮﻓﺔ ﺍﷲ
ﺗﻌﺎﱃ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﱘ ﰲ ﺍﻵﺧﺮﺓ ،ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻧﻜﻮﻥ ﳑـﻦ ﺃﺛـﲎ ﺍﷲ
4
]{7BE6ﺍﻟﺘﻮﺑﺔ.[128:
ﻭﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﻫﻲ:
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﻭﱃ " :ﻋﻘﺪ ﺍﳉﻮﺍﻫﺮ ﺍﻟﺒﻬﻴﺔ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺧﲑ ﺍﻟﱪﻳﺔ" ،ﻟﻺﻣﺎﻡ ﺃﰊ ﺍﳊﺴﻦ
ﺍﻟﺒﻜﺮﻱ ﺍﳌﺼﺮﻱ ،ﺍﳌﺘﻮﰱ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ 952ﻫـ .ﻭﻫﻲ ﰲ ﲨﻊ ﺃﺭﺑﻌﲔ ﺣـﺪﻳﺜﺎ ﰲ ﻓـﻀﺎﺋﻞ
ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻭﺷﺮﺣﻬﺎ ﺑﺸﺮﺡ ﻣﻮﺟﺰ.
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ" :ﺍﻷﺭﺑﻌﻮﻥ ﺣﺪﻳﺜﺎ ﰲ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ " ،ﻟﻠﻌﻼﻣﺔ ﺍﶈﺪﺙ ﺃﰊ
ﺍﶈﺎﺳﻦ ﻳﻮﺳﻒ ﺍﻷﺭﻣﻴﻮﱐ ﺍﳊﺴﻴﲏ ،ﺍﳌﺘﻮﰱ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ 958ﻫـ.
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ" :ﻣﺪﺍﺭﺝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺃﻓﻀﻠﻴﺔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ " ،ﻟﻠﻌﻼﻣﺔ ﻋﻤﺮ
ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﻌﺮﺿﻲ ﺍﳊﻠﱯ ،ﺍﳌﺘﻮﰱ ﺭﲪﻪ ﺍﷲ ﺳﻨﺔ 1024ﻫـ.
ﺴﺘﱠﻠ ﹲﺔ ﻣﻦ ﻛﺘﺎﺏ )ﺟﻮﺍﻫﺮ ﺍﻟﺒﺤﺎﺭ ﰲ ﻓﻀﺎﺋﻞ ﺍﻟﻨﱯ ﺍﳌﺨﺘﺎﺭ ﺻـﻠﻰ
ﻭﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺜﻼﺛﺔ ﻣ
ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ ( ﻟﻠﺸﻴﺦ ﻳﻮﺳﻒ ﺑﻦ ﺇﲰﺎﻋﻴﻞ ﺍﻟﻨﺒـﻬﺎﱐ ﺭﲪـﻪ ﺍﷲ ،ﻭﻗـﺪ
ﺍﺭﺗﺄﻳﺖ ﺇﻓﺮﺍﺩﻫﺎ ﻷﳘﻴﺘﻬﺎ ﻭﲨﻴﻞ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻃﻮﺎ ﻭﺿﻤﺘﻬﺎ.
ﻭﰲ ﺍﳋﺘﺎﻡ ﻓﺄﺣﺐ ﺷﻜﺮ ﺯﻭﺟﻲ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻔﺎﺿﻞ ﻫﺸﺎﻡ ﺑﻦ ﳏﻤﺪ ﺣﻴﺠﺮ – ﺣﻔﻈﻪ ﺍﷲ -
ﺍﻟﺬﻱ ﺩﻟﲏ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ،ﻭﺣﻀﲏ ﻋﻠﻰ ﺧﺪﻣﺘﻬﺎ ﻭﺇﺧﺮﺍﺟﻬﺎ ،ﻓﻠﻪ ﻛﻞ ﺷﻜﺮﻱ ﻭﺍﻣﺘﻨﺎﱐ.
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-1ﺗﻨﻈﺮ ﺗﺮﲨﺘﻪ ﰲ :ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﺎﺋﺮﺓ ﰲ ﺃﻋﻴﺎﻥ ﺍﳌﺎﺋﺔ ﺍﻟﻌﺎﺷﺮﺓ ﻟﻠﻐﺰﻱ ،194/2ﺍﻷﻋﻼﻡ ﻟﻠﺰﺭﻛﻠﻲ ،57/7ﻫﺪﻳـﺔ ﺍﻟﻌـﺎﺭﻓﲔ
ﺃﲰﺎﺀ ﺍﳌﺆﻟﻔﲔ ﻭﺁﺛﺎﺭ ﺍﳌﺼﻨﻔﲔ .33/6
8
ﻭﻏﲑﻫﺎ.
ﺗﻮﰲ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺳﻨﺔ 952ﻫـ.
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ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻬﲑ ،ﺍﻟﻌﻼﻣﺔ ﺍﻟﻜﺒﲑ ،ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺒﻜﺮﻱ ﺍﳌﺼﺮﻱ -ﺭﲪـﻪ ﺍﷲ
:-
ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﺭﺳﻞ ﺭﺳﻮﻟﻪ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺎﻋﺔ ﺑﺸﲑﺍ ﻭﻧﺬﻳﺮﺍ ،ﻭﲰـﺎﻩ
ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﺳﺮﺍﺟﺎ ﻣﻨﲑﺍ ،ﻭﺧﺘﻢ ﺑﻪ ﺍﻟﻨﺒﻴﲔ ،ﻭﺟﻌﻠﻪ ﺇﻣﺎﻡ ﺍﳌﺘﻘﲔ ﻭﻗﺎﺋﺪ ﺍﻟﻐﺮ ﺍﶈﺠﻠﲔ .ﺃﲪﺪﻩ ﺇﺫ
ﺟﻌﻞ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﳒﺎ ﹰﺓ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ،ﻭﺃﺷﻜﺮﻩ ﺇﺫ ﺟﻌﻞ ﻓﻴﻬﺎ ﺧﻼﺻﹰﺎ ﻣﻦ ﺍﻟـﺬﻧﻮﺏ ﻭﺭﲪـ ﹰﺔ
ﻷﻭﱄ ﺍﻷﻟﺒﺎﺏ.
ﻭﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ﺍﳌﻠﻚ ﺍﻟﻮﺍﺣﺪ ﺍﻟﻘﺪﻳﺮ ،ﻭﺃﺷـﻬﺪ ﺃﻥ ﺳـﻴﺪﻧﺎ
ﳏﻤﺪﺍ ﻋﺒﺪﻩ ﻭﺭﺳﻮﻟﻪ ﺍﻟﺒﺸﲑ ﺍﻟﻨﺬﻳﺮ ،ﺻﱠﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺫﻭﻱ ﺍﻷﺟﺮ ﺍﻟﻜﺜﲑ ،ﻣـﺎ
ﻂ ﹶﻗﹶﻠ ﻢ ،ﺃﻭ ﻧ ﹶﻄ ﻖ ﻓﻢ ،ﻭﺳﱠﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﺍ.
ﺧﱠ
)ﺃﻤﺎ ﺒﻌﺩ(:
ﷲ ﻋﹶﻠﻴ ﻪ
ﺻﻠﱠﻰ ﺍ ُ
ﺕ ﻓﻴﻪ ﺃﺭﺑﻌﲔ ﺣﺪﻳﺜﹰﺎ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ
ﺏ ﻟﻄﻴﻒ ،ﺫﻛﺮ ﻓﻬﺬﺍ ﻛﺘﺎ
ﺖ ﻛ ﱠﻞ ﺣﺪﻳﺚ ﺇﱃ ﻣﻦ ﺧ ﺮﺟﻪ ﻣﻦ ﺍﻟﺜﻘﺎﺕ ،ﻭﺃﺗﺒﻌﺘﻪ ﺑﺒﻴﺎﻥ ﻣﻌﺎﻧﻴﻪ ﻭﻣـﺎ ﻓﻴـﻪ ﻣـﻦ ﺴﺒ
ﻭ ﺳﱠﻠ ﻢ ،ﻭﻧ
ﺖ ﺍﻻﺳﺘﻨﺒﺎﻁ ﻣﻦ ﺍﳊﺪﻳﺚ ﻓﻴﻤﺎ ﻳﺘﻌﻠﻖ ﺑﺎﳌﻘﺼﻮﺩ ،ﻭﺭﺟﻮﺕ ﺑﺬﻟﻚ ﺛﻮﺍﺏ ﺍ ﹸﳌ ﹺﻬ ﻤﺎﺕ ﻭﺍﻟﱡﻠﻐﺎﺕ ،ﻭﻧ ﱠﻘﺤ
ﺨﻴ ﹺﺭ ﺍﻝ ﺒ ﹺﺭ ﻴ ﺔ (( .
ﻋ ﹶﻠﻰ ﹶ
ﻼ ﺓ
ﺼﹶﺠ ﻭﺍ ﻫ ﹺﺭ ﺍﻝ ﺒ ﹺﻬ ﻴ ﺔ ﻓﻲ ﺍﻝ
ﻋﻘﹾ ﺩ ﺍﻝ
ﲰﻴﺘﻪ ))
ﺭﺑﻨﺎ ﺍﳌﻌﺒﻮﺩ ،ﻭ
ﺖ ﻓﻴﻪ ﻣﻦ ﺍﻻﺣﺘﻤﺎﻻﺕ ﻭﺍﻻﺳﺘﻨﺒﺎﻃﺎﺕ ﻭﺍﳉﻤﻊ ﺑﲔ ﺍﻷﺣﺎﺩﻳﺚ ﻓﻬﻮ ﳑﺎ ﻇﻬﺮ
ﻭﻛ ﱡﻞ ﻣﺎ ﺃﻃﻠﻘ
ﱄ ،ﻭﻣﺎ ﻛﺎﻥ ﻟﻐﲑﻱ ﺑﻴﻨﺘﻪ ﺑﻠﻔﻆ" :ﻗﻴﻞ" ﺃﻭ "ﻗﺎﻟﻮﺍ".
12
ﷲ ﻋﹶﻠﻴ ﻪ ﻗﻠﺖ :ﻭﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻘﺎﺋﻞ ﻫﺬﺍ ﺍﻟﻘﻮﻝ -ﺃﻋﲏ ﺍﻟﻘﺎﺋﻞ ﺑﻮﺟﻮﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ
ﺻﻠﱠﻰ ﺍ ُ
ﻭ ﺳﱠﻠ ﻢ ﰲ ﺃﻭﻝ ﻛﻞ ﺩﻋﺎﺀ ﻭﺁﺧﺮﻩ -ﺃﻥ ﻳﻘﻮﻝ ﻭﻭﺳﻄﻪ ﺃﻳﻀﹰﺎ؛ ﻷﻧﻪ ﺍﺳﺘﺪﻝ ﺑﺎﳊﺪﻳﺚ ﺍﳌﺬﻛﻮﺭ ،ﻭﻓﻴﻪ
ﺍﻟﺜﻼﺛﺔ؛ ﻓﻤﺎ ﻭﺟﻪ ﲣﺼﻴﺺ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ،ﻭﺇﺳﻘﺎﻁ ﺍﻟﻮﺳﻂ ؟!.
ﻓﺈﻥ ﻗﻴﻞ :ﺇﻥ ﺍﳌﻘﺼﻮ ﺩ :ﺍﻟﺘﻌﻈﻴ ﻢ ،ﻭﻫﻮ ﺣﺎﺻ ﹲﻞ ﺑﺎﻷﻭﻝ ﻭﺑﺎﻵﺧﺮ.
ﺖ :ﻭﳛﺼﻞ ﺑﺎﻷﻭﻝ ﻓﻘﻂ ،ﻭﺑﺎﻵﺧﺮ ﻓﻘﻂ .ﻭﺍﳌﻘﺼﻮﺩ :ﺯﻳﺎﺩﺗﻪ ،ﻭﻻﺷﻚ ﺃﺎ ﰲ ﺫﻛﺮﻩ ﰲ
ﻗﻠ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ.
ﺻﻠﱠﻰ ﺍ ُ
ﺍﻷﻭﻝ ﻭﺍﻟﻮﺳﻂ ﻭﺍﻵﺧﺮ ﺃﺑﻠﻎ ﻭﺃﻋﻈﻢ ﻣﻦ ﺫﻛﺮﻩ ﰲ ﳏﻠﲔ
ﻓﺈﻥ ﻗﻴﻞ :ﺍﳌﻨﻬﻲ ﻋﻨﻪ ﺟﻌﻠﻪ ﻛﻘﺪﺡ ﺍﻟﺮﺍﻛﺐ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﻭﻝ ﺍﻟﺪﻋﺎﺀ ﻭﺁﺧﺮﻩ ﱂ ﻳﻜـﻦ
ﻛﺬﻟﻚ .
ﻗﻠﺖ :ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﻭﻟﻪ ﺃﻳﻀﺎ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ ،ﻓﺎﻋﺘﺒﺎﺭ ﺍﻟﺜﻼﺛﺔ -ﺃﻋﲏ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ -
ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻋﻨﺪﻱ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﳌﻌﺘﻤﺪ ﰲ ﻣﺬﻫﺐ ﺇﻣﺎﻣﻨﺎ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ :ﻭﺟﻮﺎ ﻋﻠﻴﻪ ﰲ ﻛﻞ ﺻﻼﺓ
ﰲ ﺍﻟﺘﺸﻬﺪ ﺍﻷﺧﲑ ،ﻭﻻ ﲡﺐ ﰲ ﺍﻷﻭﻝ ،ﻭﻟﻴﺲ ﻫﺬﺍ ﳏﻞ ﺑﺴﻄﻪ.
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﺎﻝﺙ(:
ﷲ ﻋ ﹶﻠﻴـ ﻪ
ﺝ ﺭﺳﻮﻝ ﺍﻟﻠﱠ ﻪ ﺻـﻠﱠﻰ ﺍ ُ
ﷲ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﺧ ﺮ
ﺿ ﻲ ﺍ ُ
ﻑ ﺭ
ﻋﻦ ﻋ ﺒﺪ ﺍﻟﺮ ﺣ ﻤﺎﻥ ﺑ ﹺﻦ ﻋ ﻮ
ﺖ ﺃﻥ ﻳﻜﹸـﻮ ﹶﻥ
ﺖ ﺃﻭ ﺧﺸﻴ
ﺴﺠﺪ ﹶﻓﹶﺄﻃﹶﺎ ﹶﻝ ﺍﻟﺴﺠﻮﺩ ،ﺣﱴ ﺧ ﹾﻔ
ﺨﻼﹰ ،ﹶﻓ
ﻭ ﺳﻠﱠ ﻢ ﻭﺍﺗﺒ ﻌﺘ ﻪ ﺣﱴ ﺩﺧﻞ ﻧ
ﻚ ﻳﺎ ﻋ ﺒ ﺪ ﺍﻟﺮﲪـﺎﻥ؟«،
ﺖ ﹶﺃﻧ ﹸﻈ ﺮ ﹶﻓ ﺮ ﹶﻓ ﻊ ﺭﹾﺃ ﺳﻪ ،ﻓﻘﺎﻝ » :ﻣﺎﹶﻟ
ﺠ ﹾﺌ
ﻀ ﻪ .ﻗﺎﻝ :ﹶﻓ ﹺ
ﺍﷲ ﻗﺪ ﺗ ﻮﻓﱠﺎ ﻩ ﺃﻭ ﹶﻗﺒ
ﻼ ﻡ ﻗﺎﻝ ﱄ :ﹶﺃ ﹶﻻ ﹸﺃﺑﺸ ﺮ ﻙ؛ ﺇﻥ ﺍﻟﻠﱠ ﻪ ﻋـﺰ
ﺕ ﺫﻟﻚ ﻟﻪ ،ﻓﻘﺎﻝ » :ﺇﻥ ﹺﺟ ﺒﺮﹺﻳ ﹶﻞ ﻋﻠﻴﻪ ﺍﻟﺴ ﹶ
ﻗﺎﻝ :ﹶﻓ ﹶﺬ ﹶﻛ ﺮ
ﺖ ﻋﻠﻴـﻪ« -ﺯﺍﺩ ﰲ
ﻚ ﺳﻠﱠ ﻤ
ﺖ ﻋﻠﻴﻪ ،ﻭ ﻣ ﻦ ﺳﻠﱠ ﻢ ﻋ ﹶﻠ ﻴ
ﺻﻠﱠ ﻴ
ﻚ
ﻭﺟﻞ ﻳﻘﻮﻝ ﻟﻚ :ﻣﻦ ﺻﻠﻰ ﻋ ﹶﻠ ﻴ
ﺕ ﻟﻠﱠ ﻪ ﻋﺰ ﻭﺟﻞ ﺷﻜﹾﺮﹰﺍ « .ﺭﻭﺍﻩ ﺃﲪﺪ ،ﻭﺍﳊﺎﻛﻢ ،ﻭﻗﺎﻝ ﺻﺤﻴﺢ ﺍﻹﺳﻨﺎﺩ.
ﺠ ﺪ
ﺴ
ﺭﻭﺍﻳﺔ » :-ﹶﻓ
15
-1ﻗﻠﺖ :ﻫﺬﺍ ﺩﻋﺎﺀ ﺳﺠﺪﺓ ﺍﻟﺘﻼﻭﺓ ،ﻻ ﺳﺠﺪﺓ ﺍﻟﺸﻜﺮ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
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ﻭﺗﺴﺘﺤﺐ ﻫﺬﻩ ﺍﻟﺴﺠﺪﺓ ﻟﺮﺅﻳﺔ ﺍﳌﺒﺘﻠﻲ ﻭﺍﻟﻌﺎﺻﻲ ،ﻭﻻ ﻳﻈﻬﺮﻫﺎ ﻟﻠﻤﺒﺘﻠﻲ ،ﻭﻳﻈﻬﺮﻫﺎ ﻟﻠﻌﺎﺻﻲ
ﺇﻥ ﱂ ﳜﻒ ﻓﺘﻨﺔ ،ﻓﺈﻥ ﺧﺎﻑ ﻓﺘﻨﺔ ﺃﺧﻔﺎﻫﺎ .ﻭﻟﻮ ﺭﺃﻯ ﺷﺨﺺ ﻣﺒﺘﻠﻰ ﺁﺧﺮ ﻓﻴﻨﻈﺮ ﺇﻥ ﻛﺎﻧﺖ ﺑﻠﻴـﺔ
ﺍﻟﺮﺍﺋﻲ ﺃﺧﻒ ﺳﺠﺪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺑﻠﻴﺔ ﺍﻟﺮﺍﺋﻲ ﺃﻛﺜﺮ ﻻ ﻳﺴﺠﺪ.
ﻗﺎﻝ ﺑﻌﺾ ﻋﻠﻤﺎﺋﻨﺎ :ﻳﻨﺒﻐﻲ ﲣﺮﳚﻪ ﻋﻠﻰ ﺃﻧﻪ ﻫﻞ ﻫﻮ ﳑﺎ ﻳﻔﺴﺦ ﺍﻟﻨﻜﺎﺡ ﺑﻪ؛ ﺃﻱ :ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ
ﺍﻟﻔﺴﺦ ﻳﺴﺠﺪ؛ ﻭﺇﻻ ﻓﻼ ،ﻭﺇﻥ ﺗﺴﺎﻭﻳﺎ ﰲ ﺍﻟﻔﺴﺦ ﺃﻭ ﻋﺪﻣﻪ ﻓﻤﻘﺘﻀﻰ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻥ ﻻ ﺳـﺠﻮﺩ،
ﻭﻟﻜﻦ ﺇﻃﻼﻕ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﺘﻀﻲ ﺍﻟﺴﺠﻮﺩ .
ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﺒﺘﻠﻲ ﻋﺎﺻﻴﺎ؛ ﻓﻤﺎﺫﺍ ﻳﺮﺍﻋﻲ ﺍﻟﺴﺎﺟﺪ؟ ،ﻫﻞ ﻳﺮﺍﻋﻲ ﺍﻟﺒﻠﻴﺔ ﺃﻭ ﺍﳌﻌﺼﻴﺔ؟.
ﺍﻟﺬﻱ ﻳﻈﻬﺮ :ﺃﻥ ﺍﳌﺒﺘﻠﻲ ﺍﻟﻌﺎﺻﻲ ﺇﻥ ﻛﺎﻥ ﻣﺘﻈﺎﻫﺮﺍ ﺑﺎﳌﻌﺼﻴﺔ ﻻ ﳜﻔﻲ ﺍﻟﺮﺍﺋﻲ ﺍﻟﺴﺠﻮﺩ؛ ﻷﻥ
ﻓﻴﻪ ﺯﺟﺮﺍ ﻟﻪ ،ﻭﺍﳌﺼﻠﺤﺔ ﺍﳊﺎﺻﻠﺔ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﺃﻋﻈﻢ ﻣﻦ ﻣﺼﻠﺤﺔ ﺍﻹﺧﻔﺎﺀ ،ﻭﺧﺼﻮﺻﺎ ﺇﻥ ﻛـﺎﻥ
ﻋﺼﻴﺎﻧﻪ ﺑﻈﻠﻢ ﺍﻟﻨﺎﺱ.
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻫﺬﺍ ﻟﺘﺠﺪﺩ ﺍﻟﻨﻌﻤﺔ .
ﺻﻠﱠﻰ ﺍ ُ
ﻭﺍﻋﻠﻢ ﺃﻥ ﺳﺠﻮﺩﻩ
ﻭﺃﻣﺎ ﺍﻟﺴﺠﻮﺩ ﻻﻧﺪﻓﺎﻉ ﺍﻟﻨﻘﻤﺔ ﻓﻴﺴﺘﺪﻝ ﻟﻪ ﲟﺎ ﺭﻭﻯ ﺍﻟﺸﻴﺨﺎﻥ ﻋﻦ ﻛﻌﺐ ﺑﻦ ﻣﺎﻟﻚ ﺃﻧﻪ ﳌـﺎ
ﺟﺎﺀﺗﻪ ﺍﻟﺒﺸﺎﺭﺓ ﺑﺘﻮﺑﺘﻪ ﺧ ﺮ ﺳﺎﺟﺪﺍ.
ﻗﻠﺖ :ﻭﻫﺬﺍ ﺍﻟﺴﺠﻮﺩ ﻟﺘﺠﺪﺩ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻧﺪﻓﺎﻉ ﺍﻟﻨﻘﻤﺔ .ﻭﻟﻜﻦ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺪﻟﻴﻞ ﻭﺟـﻮﺩﻩ
ﻻﻧﺪﻓﺎﻉ ﺍﻟﻨﻘﻤﺔ ،ﻭﻗﺪ ﻭ ﹺﺟﺪ ،ﻭﺍﷲ ﺃﻋﻠﻢ .
ﻤﺴﺄﻝﺔ :ﻟﻮ ﺧﻀﻊ ﻓﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﺑﺴﺠﺪﺓ ﻣﻦ ﻏﲑ ﺳﺒﺐ ﺣ ﺮ ﻡ ﻋﻠﻴﻪ ﻭ ﻋ ﺰﺭ.
ﻭﻣﻦ ﺫﻟﻚ :ﻣﺎ ﻳﻔﻌﻠﻪ ﺍﳉﻬﻠﺔ ﺍﻟﻜﺬﺍﺑﻮﻥ ﺍﻟﻀﺎﻟﻮﻥ ﻣﻦ ﺍﻟﺴﺠﻮﺩ ﺑﲔ ﻳﺪﻱ ﺍﳌـﺸﺎﻳﺦ ،ﻭﻫـﻮ
ﺣﺮﺍﻡ ﻗﻄﻌﺎ .ﻭﳚﺐ ﻋﻠﻰ ﻣﻦ ﺗﺼ ﺪﻯ ﻟﻠﻤﺸﻴﺨﺔ ﺇﻧﻜﺎﺭ ﺫﻟﻚ ﻋﻠﻴﻬﻢ ،ﻭﺇﻻ ﻓﻬﻮ ﺿﺎﻝ ﻣﻌﻬﻢ ﻹﻗﺮﺍﺭﻩ
ﻋﻠﻰ ﺫﻧﺐ ﻋﻈﻴﻢ ،ﻭﺳﻮﺍﺀ ﻗﺼﺪ ﺍﻟﺴﺎﺟﺪ ﺍﻟﺴﺠﻮﺩ ﷲ ﺃﻭ ﻏﻔﻞ ﻋﻦ ﻫﺬﺍ ﺍﻟﻘﺼﺪ ،ﻭﰲ ﺑﻌﺾ ﺻـﻮﺭ
ﺫﻟﻚ ﻣﺎ ﻳﻘﺘﻀﻲ ﺍﻟﻜﻔﺮ ،ﺃﻋﺎﺫﻧﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺫﻟﻚ ﻭﺳﺎﺋﺮ ﺍﳌﺴﻠﻤﲔ .
17
*****
)ﺍﻝﺤﺩﻴﺙ ﺍﻝﺭﺍﺒﻊ(:
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ » :ﻣـ ﻦ ﺻـﻠﱠﻰ
ﺻﻠﱠﻰ ﺍ ُ
ﺿ ﻲ ﺍﷲ ﻋ ﻨ ﻪ ،ﻋﻦ ﺍﻟﻨﹺﺒﻲ
ﻋﻦ ﺍﻟﺒ ﺮﺍﺀ ﺑﻦ ﻋﺎ ﹺﺯﺏ ﺭ
ﺸ ﺮ
ﺕ ،ﻭ ﺭ ﹶﻓﻌـ ﻪ ﹺﺑﻬـﺎ ﻋـ
ﺸ ﺮ ﺳﻴﹶﺌﺎ
ﺤﺎ ﻋ ﻨ ﻪ ﻋ
ﺕ ،ﻭ ﻣ
ﺴﻨﺎ
ﺸ ﺮ ﺣ
ﺐ ﺍﷲ ﹶﻟ ﻪ ﺑ ﻬﺎ ﻋ
ﻼ ﹰﺓ ﹶﻛﺘ
ﺻﹶ
ﻋ ﹶﻠﻲ
ﺸ ﺮ ﹺﺭ ﹶﻗﺎﺏ « .ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﻋﺎﺻﻢ.
ﺕ ،ﻭ ﹸﻛﻦ ﹶﻟ ﻪ ﻋ ﺪ ﹶﻝ ﻋ
ﺩ ﺭ ﺟﺎ
ﺸ ﺮ ﹺﺭﻗﹶﺎﺏ « :ﺑﻔﺘﺢ ﺍﻟﻌﲔ ،ﻭﻋﺪﻝ ﺍﻟﺸﻲﺀ -ﺑﻜﺴﺮ ﺍﻟﻌﲔ :-ﻣﺜﻠﻪ ﻣـﻦ
ﻗﻮﻟﻪ » :ﻋ ﺪ ﹶﻝ ﻋ
ﺟﻨﺴﻪ ،ﻭﻋﺪﻟﻪ :ﻣﺜﻠﻪ ﻣﻦ ﺧﻼﻑ ﺟﻨﺴﻪ .
ﻭﻗﻮﻟﻪ » :ﹸﻛﻦ :« ﺃﻱ ﺍﻟﻌﺸﺮ ﺣﺴﻨﺎﺕ ،ﻭﻣﻌﻨﺎﻩ ﺃﻥ ﺛﻮﺍﺏ ﺍﻟﺼﻼﺓ ﺍﻟﻮﺍﺣﺪﺓ ﻓﻴﻪ ﻣﻦ ﺍﻟﺜـﻮﺍﺏ
ﲟﻘﺪﺍﺭ ﺍﻟﺜﻮﺍﺏ ﺍﳊﺎﺻﻞ ﰲ ﺇﻋﺘﺎﻕ ﻋﺸﺮ ﺭﻗﺎﺏ .
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺨﺎﻤﺱ (:
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ » :ﻣ ﻦ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﻋ ﻦ ﹶﺃﹺﺑﻲ ﺑ ﺮ ﺩ ﹶﺓ ﺑ ﹺﻦ ﹺﻧﻴﺎ ﹴﺭ ﺭ
ﺕ ،ﻭ ﺭ ﹶﻓﻌـ ﻪ ﹺﺑﻬـﺎ
ﺻ ﹶﻠ ﻮﺍ
ﺸ ﺮ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﹺﺑ ﻬﺎ ﻋ
ﺻﻠﱠﻰ ﺍ ُ
ﺨ ﻠﺼﹰﺎ ﻣ ﻦ ﹶﻗ ﹾﻠﹺﺒ ﻪ
ﻼ ﹰﺓ ﻣ
ﺻﹶ
ﺻﻠﱠﻰ ﻋ ﹶﻠﻲ ﻣ ﻦ ﹸﺃﻣﺘﻲ
ﺕ « .ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ،
ﺸ ﺮ ﺳﻴﹶﺌﺎ
ﺤﺎ ﻋ ﻨ ﻪ ﹺﺑ ﻬﺎ ﻋ
ﺕ ،ﻭ ﻣ
ﺴﻨﺎ
ﺸ ﺮ ﺣ
ﺐ ﹶﻟ ﻪ ﹺﺑ ﻬﺎ ﻋ
ﺕ ،ﻭ ﹶﻛﺘ
ﺸ ﺮ ﺩ ﺭ ﺟﺎ
ﻋ
ﻭﻏﲑﻩ.
ﺻﻠﱠﻰ « .ﻭﺍﳌﺮﺍﺩ :ﺃﻥ ﻫﺬﺍ ﺍﻟﺜﻮﺍﺏ ﻻ ﳛـﺼﻞ ﺇﻻ
ﺨﻠﺼﹰﺎ « :ﺣﺎﻝ ﻣﻦ ﻓﺎﻋﻞ »
ﻗﻮﻟﻪ » :ﻣ
ﻣﻊ ﺍﻹﺧﻼﺹ ،ﻓﺈﻥ ﱂ ﻳﻜﻦ ﺇﺧﻼﺹ ﱂ ﳛﺼﻞ .ﻭﻟﻴﺲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻘﺼﻮﺭﺍ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ،ﺑﻞ ﺷﺮﻁ ﺣﺼﻮﻝ ﺛﻮﺍﺏ ﻛﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ :ﻭﺟﻮﺩ ﺍﻹﺧﻼﺹ ﻓﻴﻬﺎ ،ﻓـﺈﻥ ﱂ
ﺻﻠﱠﻰ ﺍ ُ
ﻳﻜﻦ ﺇﺧﻼﺹ ﻛﺎﻥ ﺛﻮﺍﺑﻪ ﺑﻘﺪﺭ ﺍﻟﺒﺎﻋﺚ؛ ﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺎﻋﺚ ﺍﻟﺜﻮﺍﺏ .ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺒﺎﻋﺚ ﺍﻟﺮﻳﺎﺀ ﻓﻘـﻂ
ﻓﻼ ﺛﻮﺍﺏ ﻟﻪ؛ ﺑﻞ ﻋﻠﻴﻪ ﺍﻹﰒ .ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺒﺎﻋﺚ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺍﷲ ﻓﻘﻂ ﻓﺎﻟﺜﻮﺍﺏ ﺣﺎﺻﻞ ﺑﺄﲨﻌﻪ .ﻓﺈﻥ
18
ﺃﺷﺮﻙ ﺑﲔ ﺍﻷﻣﺮﻳﻦ ﻓﻴﺤﺼﻞ ﻟﻪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺑﻘﺪﺭ ﺍﻟﺒﺎﻋﺚ ﺍﻟﺮﺑﺎﱐ؛ ﻗﻮﻳﹰﺎ ﻛﺎﻥ ﺃﻭ ﺿـﻌﻴﻔﹰﺎ .ﻫـﺬﺍ
ﺣﺎﺻﻞ ﻣﺎ ﻗﺎﻟﻪ ﺍﻷﺋﻤﺔ.
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) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺴﺎﺩﺱ (:
ﷲ ﻋ ﹶﻠﻴـ ﻪ
ﺿ ﻲ ﺍﷲ ﻋ ﻨ ﻬ ﻤﺎ :ﹶﺃﻧ ﻪ ﺳ ﻤ ﻊ ﺍﻟﻨﹺﺒﻲ ﺻـﻠﱠﻰ ﺍ ُ
ﷲ ﺑ ﹺﻦ ﻋ ﻤﺮﻭ ﺑ ﹺﻦ ﺍﻟﻌﺎﺹ ﺭ
ﻋ ﻦ ﻋ ﺒ ﺪ ﺍ ِ
ﺻﻠﱠﻰ ﻋ ﹶﻠﻲ
ﺻﱡﻠﻮﺍ ﻋ ﹶﻠﻲ ،ﹶﻓﹺﺈﻧ ﻪ ﻣ ﻦ
ﻭ ﺳﻠﱠ ﻢ ﻳ ﹸﻘﻮ ﹸﻝ » :ﹺﺇ ﹶﺫﺍ ﺳ ﻤ ﻌﺘﻢ ﺍ ﹸﳌ ﺆﺫﱢ ﹶﻥ ﹶﻓ ﹸﻘﻮﹸﻟﻮﺍ ﻣ ﹾﺜ ﹶﻞ ﻣﺎ ﻳ ﹸﻘﻮﻝ ،ﹸﺛﻢ
ﳉﻨ ﺔ ﹶﻻ ﺗ ﻨﺒ ﻐﻲ ﹺﺇﻻﱠ ﻟ ﻌ ﺒ ﺪ
ﺸﺮﹰﺍ ،ﹸﺛﻢ ﺳ ﹸﻠﻮﺍ ﻟ ﻲ ﺍﻟ ﻮ ﺳﻴ ﹶﻠ ﹶﺔ ﹶﻓﹺﺈﻧ ﻬﺎ ﻣ ﻨ ﹺﺰﹶﻟ ﹲﺔ ﻓﻲ ﺍ ﹶ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﹺﺑ ﻬﺎ ﻋ
ﺻﻠﱠﻰ ﺍ ُ
ﻼ ﹰﺓ
ﺻﹶ
ﺖ ﹶﻟ ﻪ ﺍﻟﺸ ﹶﻔﺎ ﻋ ﹸﺔ « .ﺭ ﻭﺍ ﻩ
ﷲ ﻟﻲ ﺍﻟ ﻮ ﺳﻴ ﹶﻠ ﹶﺔ ﺣﻠﱠ
ﷲ ﻭﹶﺃ ﺭ ﺟﻮ ﹶﺃ ﹾﻥ ﹶﺃ ﹸﻛﻮ ﹶﻥ ﹶﺃﻧﺎ ﻫ ﻮ ،ﹶﻓ ﻤ ﻦ ﺳﹶﺄ ﹶﻝ ﺍ َ
ﻣ ﻦ ﻋﺒﺎ ﺩ ﺍ ِ
ﺴ ﻠﻢ.
ﻣ
ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻜﻼﻡ ﰲ ﺇﺟﺎﺑﺔ ﺍﳌﺆﺫﻥ ﻳﺄﰐ ﰲ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ،ﻭﺍﻟﻐﺮﺽ
ﷲ
ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻫﻨﺎ :ﺃﻥ ﻣﻦ ﲰﻊ ﺍﻷﺫﺍﻥ ﻳﺴﺘﺤﺐ ﻟﻪ ﻋﻨﺪ ﻓﺮﺍﻏﻪ ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻـﻠﱠﻰ ﺍ ُ
ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ،ﻭﺃﻥ ﻳﺴﺄﻝ ﺍﷲ ﻟﻪ ﺍﻟﻮﺳﻴﻠﺔ.
ﻗﻮﻟﻪ » :ﹶﻻ ﺗ ﻨﺒﻐﻲ ﹺﺇﻻﱠ ﻟ ﻌ ﺒ ﺪ « :ﺃﻱ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻟﻌﺒ ﺪ؛ ﲟﻌﲎ :ﺃﻧﻪ ﻻ ﻳﺴﺘﺤﻘﻬﺎ ﺇﻻ ﻭﺍﺣﺪ.
ﺖ ﹶﻟ ﻪ ﺍﻟﺸﻔﹶﺎ ﻋ ﹸﺔ « :ﺃﻱ ﹶﻏ
ﺸﻴﺘ ﻪ ﻭ ﺣﹶﻠﹶﻠﺘ ﻪ ،ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﺃﺎ ﻛﺎﻧﺖ ﺣﺮﺍﻣﹰﺎ ﻋﻠﻴﻪ ﰒ ﻗﻮﻟﻪ » :ﺣﻠﱠ
ﺖ ﻟﻪ .
ﺣﱠﻠ
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺴﺎﺒﻊ (:
ﷲ ﻋ ﹶﻠﻴـ ﻪ ﻭﺳـﻠﱠ ﻢ
ﺻﻠﱠﻰ ﺍ ُ
ﺻﻠﱠﻰ ﻋ ﹶﻠﻰ ﺍﻟﻨﹺﺒﻲ
ﷲ ﺑ ﹺﻦ ﻋﻤﺮﻭ ﹶﺃﻳﻀﹰﺎ :ﹶﻗﺎﻝ » :ﻣ ﻦ
ﻋ ﻦ ﻋ ﺒ ﺪ ﺍ ِ
ﻼ ﹰﺓ « .ﺭ ﻭﺍ ﻩ ﹶﺃ ﺣ ﻤﺪ.
ﺻﹶ
ﲔ
ﻼﺋ ﹶﻜﺘ ﻪ ﺳ ﺒ ﻌ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﻣ ﹶ
ﺻﻠﱠﻰ ﺍ ُ
ﻭﺍ ﺣ ﺪ ﹰﺓ
ﻭ ﺣ ﹾﻜ ﻤﻪ ﺍﻟﺮﻓﻊ؛ ﺇﺫ ﻻ ﳎﺎﻝ ﻟﻺﺟﺘﻬﺎﺩ ﻓﻴﻪ.
19
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ﻭﹶﺃ ﺳﺎ ﹺﺭﻳ ﺮ ﻭ ﺟﻬﹺـ ﻪ
ﺻﻠﱠﻰ ﺍ ُ
ﺖ ﻋ ﹶﻠﻰ ﺍﻟﻨﹺﺒﻲ
ﺤ ﹶﺔ ﹶﺃﻳﻀﹰﺎ ﹶﻗﺎ ﹶﻝ :ﺩ ﺧ ﹾﻠ
ﻋ ﻦ ﹶﺃﹺﺑﻲ ﹶﻃ ﹾﻠ
ﻚ ﻫ ﹶﺬﺍ .ﹶﻓ ﹶﻘﺎ ﹶﻝ» :
ﺸﺮﹰﺍ ﻣ ﻦ ﻳ ﻮ ﻣ
ﺐ ﻧ ﹾﻔﺴﹰﺎ ﻭ ﹶﻻ ﹶﺃ ﹾﻇ ﻬ ﺮ ﹺﺑ
ﻚ ﹶﺃ ﹾﻃﻴ
ﷲ ﻣﺎ ﺭﹶﺃﻳﺘ
ﺖ :ﻳﺎ ﺭ ﺳﻮ ﹶﻝ ﺍ ِ
ﻕ ،ﹶﻓ ﹸﻘ ﹾﻠ
ﺗ ﺒ ﺮ
ﻼﻡ ﺍﻟﺴﺎ ﻋ ﹶﺔ ،ﹶﻓ ﹶﻘﺎ ﹶﻝ :ﻳـﺎ
ﺸ ﹺﺮﻱ ﻭﹺﺇﻧ ﻤﺎ ﹶﻓﺎ ﺭ ﹶﻗﹺﻨﻲ ﹺﺟ ﺒ ﹺﺮﻳ ﹸﻞ ﻋ ﹶﻠ ﻴ ﻪ ﺍﻟﺴ ﹶ
ﺴﻲ ﻭﻳ ﹾﻈ ﻬ ﺮ ﹺﺑ
ﺐ ﻧ ﹾﻔ ِ
ﻭ ﻣﺎﻟﻲ ﹶﻻ ﺗ ﻄﻴ
ﺤﺎ ﻋﻨـ ﻪ ﹺﺑﻬـﺎ
ﺕ ،ﻭ ﻣ
ﺴﻨﺎ
ﺸ ﺮ ﺣ
ﷲ ﹶﻟ ﻪ ﹺﺑ ﻬﺎ ﻋ
ﺐﺍ ُ
ﻼ ﹰﺓ ﹶﻛﺘ
ﺻﹶ
ﻚ
ﻚ ﻣ ﻦ ﹸﺃﻣﺘ
ﺻﻠﱠﻰ ﻋ ﹶﻠ ﻴ
ﺤﻤ ﺪ! ﻣ ﻦ
ﻣ
ﺖ :ﻳﺎ ﹺﺟ ﺒ ﹺﺮﻳـ ﹸﻞ
ﻚ .ﹸﻗ ﹾﻠ
ﻚ ﻣ ﹾﺜ ﹶﻞ ﻣﺎ ﹶﻗﺎ ﹶﻝ ﹶﻟ
ﺕ ،ﻭ ﹶﻗﺎ ﹶﻝ ﹶﻟ ﻪ ﺍ ﹶﳌ ﹶﻠ
ﺸ ﺮ ﺩ ﺭ ﺟﺎ
ﺕ ،ﻭ ﺭ ﹶﻓ ﻌ ﻪ ﹺﺑ ﻬﺎ ﻋ
ﺸ ﺮ ﺳﻴﹶﺌﺎ
ﻋ
ﺼﻠﱢﻲ
ﻚ ﹶﻻ ﻳ
ﻚ ﹺﺇﹶﻟﻰ ﹶﺃ ﹾﻥ ﻳ ﺒ ﻌﹶﺜ
ﷲ ﻋﺰ ﻭ ﺟﻞﱠ ﻭ ﹶﻛ ﹶﻞ ﻣ ﹶﻠﻜﹰﺎ ﻣ ﻦ ﹶﻟ ﺪ ﹾﻥ ﺧ ﹾﻠ ﻘ
ﻚ؟ ،ﹶﻗﺎ ﹶﻝ :ﹺﺇﻥﱠ ﺍ َ
ﻚ ﺍ ﹶﳌ ﹶﻠ
ﻭ ﻣﺎ ﹶﺫﻟ
ﻚ « .ﺭ ﻭﺍ ﻩ ﺍﻟﻄﱠﺒ ﺮﺍﹺﻧﻲ.
ﷲ ﻋ ﹶﻠ ﻴ
ﺻﻠﱠﻰ ﺍ ُ
ﺖ
ﻚ :ﻭﹶﺃﻧ
ﻚ ﹺﺇﻻﱠ ﹶﻗﺎ ﹶﻝ ﺍ ﹶﳌ ﹶﻠ
ﻚ ﹶﺃ ﺣ ﺪ ﻣ ﻦ ﹸﺃﻣﺘ
ﻋ ﹶﻠ ﻴ
ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ:
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻣﻦ ﺃﻣﺘﻪ ،ﻭﻋﻈﻴﻢ ﺷﻔﻘﺘﻪ ﻋﻠﻴﻬﻢ .ﻭ
ﺻﻠﱠﻰ ﺍ ُ
ﺑﻴﺎﻥ ﳏﺒﺘﻪ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻣﺎ ﹸﺫﻛـﺮ
ﺻﻠﱠﻰ ﺍ ُ
ﺴ ﺮﻫﻢ؛ ﺇﺫ ﻋﻼﻣﺔ ﻋ ﹶﻈ ﹺﻢ ﺳ ﺮﻭ ﹺﺭﻩ
ﺴ ﺮ ﺇﺫﺍ ﲰﻊ ﻣﺎ ﻳ
ﺃﻧﻪ ﻛﺎﻥ ﻳ
ﰲ ﺍﳊﺪﻳﺚ.
ﻚ:
ﻭﺍﻋﻠﻢ ﺃﻥ ﰲ ﺭﻭﺍﻳﺔ ﺃﲪﺪ ﺍﻟﺴﺎﺑﻘﺔ » :ﻭ ﺭﺩ ﻋ ﹶﻠ ﻴ ﻪ ﻣ ﹾﺜ ﹶﻠﻬﺎ « ،ﻭﰲ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ :ﻗﹶﺎ ﹶﻝ ﺍ ﹶﳌﻠﹶـ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﱂ ﻳﻌﻠﻤﻪ ﺟﱪﻳﻞ ﺑﺎﻟﻠﻔﻆ ﺍﻟﻮﺍﺭﺩ ﻚ « ،ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﺍﻟﻨﱯ
ﺻﻠﱠﻰ ﺍ ُ ﷲ ﻋ ﹶﻠ ﻴ
ﺻﻠﱠﻰ ﺍ ُ
ﺖ
ﻭﹶﺃﻧ
ﰲ ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ ﺇﻻ ﺑﻌﺪ ﺫﻟﻚ ،ﻭﳛﺘﻤﻞ ﺃﻥ ﹺﻧﺴﺒ ﹶﺔ ﺍﻟ ﺮ ﺩ ﰲ ﺍﻷﻭﻝ ﺇﱃ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌـﺎﱃ ﻋﻠـﻰ
ﺳﺒﻴﻞ ﺍﺎﺯ؛ ﻟﻜﻮﻧﻪ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﺃﻣﺮ ﺍ ﹶﳌﹶﻠﻚ ﺑﺬﻟﻚ ،ﻛﻤﺎ ﻳﻘﺎﻝ" :ﺑﲎ ﺍﻷﻣ ﲑ ﺍﳌﺪﻳﻨ ﹶﺔ" ،ﻭﻫﻮ ﺍﻟﺬﻱ
ﱭ .ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻴﻜﻮﻥ ﻧﺴﺒﺔ ﺍﻟﺮﺩ ﺇﱃ ﺍﳌﻠﻚ ﰲ ﺍﻟﺜﺎﱐ ﻋﻠﻰ ﺳـﺒﻴﻞ ﺃﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺒﻨﺎﺋﻬﺎ ﻭﱂ ﻳ ﹺ
ﺍﳊﻘﻴﻘﺔ.
ﻭﳛﺘﻤﻞ ﺃﻥ ﻳﻮﺟﺪ ﺍﻟﺮﺩ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻦ ﺍﳌﹶﻠﻚ ،ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﻈﺎﻫﺮ ﻋﻨـﺪﻱ ﻣـﻦ ﻫـﺬﻩ
ﺍﻻﺣﺘﻤﺎﻻﺕ؛ ﻷﻥ ﺍﳌﻘﺎﻡ ﻣﻘﺎﻡ ﻛﺜﺮﺓ ﺍﻟﺜﻮﺍﺏ ،ﻭﻓﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﺳﻊ ﻣﻦ ﺫﻟﻚ ،ﻭﺍﷲ ﺃﻋﻠﻢ .
ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ » ﹶﺃﺳﺎﺭﹺﻳ ﺮ ﻭ ﺟ ﹺﻬ ﻪ « :ﺃﻱ ﳏﺎﺳﻨﻪ .ﻗﺎﻝ ﰲ "ﺍﻟﻘﺎﻣﻮﺱ" :ﺍﻷﺳﺎﺭﻳﺮ :ﳏﺎﺳﻦ
ﺍﻟﻮﺟﻪ.
21
ﻭﻗﻮﻟﻪ » :ﻣ ﻦ ﹶﻟ ﺪ ﹾﻥ « :ﻇﺮﻑ ﺯﻣﺎﱐ ،ﻣﻌﻨﺎﻩ ﻫﻨﺎ :ﻣﻦ ﺣـﲔ ﺧﻠﻘـﻚ،
ﻭﻓﻴﻬﺎ ﻟﻐﺎﺕ " :ﻟﺪﻥ" ﺑﻀﻢ ﺍﻟﺪﺍﻝ ،ﻭﺑﻔﺘﺢ ﺍﻟﻼﻡ ،ﻭﺑﻔﺘﺤﻬﻤﺎ ،ﻭ"ﹶﻟ ﺪ ﹾﻥ"؛ ﻛﻜﺘﻒ ،ﻭ"ﹸﻟ ﺪﻥ" ﺑـﻀﻢ
ﺍﻟﻼﻡ ﻭﺗﺴﻜﲔ ﺍﻟﺪﺍﻝ ،ﻭﺑﻔﺘﺢ ﺍﻟﻼﻡ ﻭﺗﺴﻜﲔ ﺍﻟﺪﺍﻝ ،ﻭ"ﹶﻟ ﺪ" ﲝﺬﻑ ﺍﻟﻨﻮﻥ ،ﻭ"ﹸﻟ ﺪ" ﻋﻠﻰ ﻭﺯﻥ ﻣـ ﺪ،
ﻭﹶﻟ ﺪﻯ ﻛﻘﻔﻰ ،ﻭﹸﻟ ﺪﻥ ﺑﻀﻤﺘﲔ ،ﻭﹸﻟ ﺪﻱ ،ﻭﺗﻜﻮﻥ ﻇﺮﻓﺎ ﻣﻜﺎﻧﻴﺎ.
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﻌﺎﺸﺭ(:
ﻼ ﹶﺓ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ » :ﹶﺃ ﹾﻛﺜ ﺮﻭﺍ ﺍﻟﺼ ﹶ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ
ﺿﻲ ﺍ ُ
ﺲ ﺭ
ﻋ ﻦ ﹶﺃﻧ ﹴ
ﺽ ﻣـ ﻦ
ﳉ ﻤ ﻌ ﺔ ،ﹶﻓﹺﺈﻧ ﻪ ﹶﺃﺗﺎﹺﻧﻲ ﹺﺟ ﺒ ﹺﺮﻳ ﹸﻞ ﺁﹺﻧﻔﹰﺎ ﻋ ﻦ ﺭﺑ ﻪ ﻋﺰ ﻭ ﺟﻞﱠ ،ﹶﻓ ﹶﻘﺎ ﹶﻝ ﻟﻲ :ﻣﺎ ﻋ ﹶﻠﻰ ﺍ َﻷ ﺭ ﹺ
ﻋ ﹶﻠﻲ ﻳ ﻮ ﻡ ﺍ ﹸ
ﺸﺮﹰﺍ « .ﺭ ﻭﺍ ﻩ ﺍﻟﻄﱠﺒ ﺮﺍﹺﻧﻲ .
ﻼﺋ ﹶﻜﺘﻲ ﻋ ﹶﻠ ﻴ ﻪ ﻋ
ﺖ ﹶﺃﻧﺎ ﻭ ﻣ ﹶ
ﺻﻠﱠ ﻴ
ﻚ ﻣﺮ ﹰﺓ ﻭﺍ ﺣ ﺪ ﹰﺓ ﹺﺇﻻﱠ
ﺼﻠﱢﻲ ﻋ ﹶﻠ ﻴ
ﺴ ﻠ ﹴﻢ ﻳ
ﻣ
ﻼﺋ ﹶﻜﺘﻲ ﻋ ﹶﻠ ﻴ ﻪ « ﻳ ﺆﻳﺪ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﻟﺚ ﻓﻴﻤﺎ
ﺖ ﹶﺃﻧﺎ ﻭ ﻣ ﹶ
ﺻﻠﱠ ﻴ
ﻭﺍﻋﻠﻢ ﺃﻥ ﻗﻮﻟﻪ ﰲ ﺍﳊﺪﻳﺚ » :
ﺗﻘ ﺪﻡ؛ ﺑﻞ ﻳﻌﻴﻨﻪ ﻣﻦ ﺑﲔ ﺍﻻﺣﺘﻤﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ.
ﻓﺈﻥ ﻗﻴﻞ :ﻗﺪ ﻳﻘﺎﻝ :ﺇﻥ ﻫﺬﺍ -ﺃﻱ ﻭﺟﻮﺩ ﺍﻟﺮﺩ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻦ ﺍ ﹶﳌﹶﻠﻚ -ﳐﺼﻮ
ﺹ ﺑﻴﻮﻡ
ﺍﳉﻤﻌﺔ؛ ﻷﻥ ﺃﻭﻝ ﺍﳊﺪﻳﺚ ﻳ ﺪ ﱡﻝ ﻋﻠﻰ ﺫﻟﻚ.
ﹸﻗﻠﺖ :ﻻ ﻳﻘﺎﻝ ﻫﺬﺍ؛ ﻷﻥ ﺁﺧﺮ ﺍﳊﺪﻳﺚ ﱂ ﻳﻘﻴﺪ ﺬﺍ ﺍﻟﻴﻮﻡ؛ ﺑﻞ ﻋ ﻤﻢ .
ﻭﺍﳉﻮﺍﺏ ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﺮﻳﻨﺔ :ﺃﻥ ﺍﻷﻣﺮ ﺑﻴﻮﻡ ﺍﳉﻤﻌﺔ ﺇﳕﺎ ﻫﻮ ﻷﺟﻞ ﺗﻜﺜﲑ ﺍﻟﺜـﻮﺍﺏ ﳍـﺬﻩ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺃﻥ ﻳﻜﺜﺮ ﺛﻮﺍﺏ ﺍﻷﻣﺔ ﻓﻴـﻪ
ﺻﻠﱠﻰ ﺍ ُ ﺐ ﺍﻟﻨﱯ ﺍﻷﻣﺔ؛ ﻷﻧﻪ ﺃﻛﺜﺮ ﺃﻳﺎﻡ ﺍﳉﻤﻌﺔ ﺛﻮﺍﺑﺎ ،ﻓﺄﺣ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺃﻣﺮ ﺑﺬﻟﻚ ﰲ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻷﻧﻪ ﻳﺴﻤﻊ ﺻﻼﺓ ﺻﻠﱠﻰ ﺍ ُ
ﺑﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ .ﻭﳛﺘﻤﻞ ﺃﻥ ﺍﻟﻨﱯ
ﺐ ﺍﻹﻛﺜـﺎﺭ ﻣـﻦ ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺑﻄﺎﻋﺔ ﺃﻣﺘﻪ؛ ﹶﻓﹶﺄ ﺣ
ﺻﻠﱠﻰ ﺍ ُ
ﺃﻣﺘﻪ ﺑﻼ ﻭﺍﺳﻄﺔ ،ﻭﻫﻮ ﻣﺴﺮﻭﺭ ﰲ ﻗﱪﻩ
ﺫﻟﻚ ﻟﻴﺰﺩﺍﺩ ﺳﺮﻭﺭﻩ .ﻭﻫﺬﺍ ﻣﻨﻪ ﻳﺪﻝ ﻋﻠﻰ ﻋﻈﻢ ﺍﶈﺒﺔ ﻭﺍﻟﺸﻔﻘﺔ؛ ﻛﻤﺎ ﻻ ﳜﻔﻰ .ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ.
ﻭﻣﻌﲎ » ﺁﻧﹺﻔﹰﺎ « :ﻣﻨﺬ ﺳﺎﻋﺔ ،ﺃﻭ ﰲ ﺃﻭﻝ ﻭﻗﺖ ﻳ ﹾﻘ ﺮ
ﺏ ﻣﻨﺎ.
22
ﻼ ﹰﺓ «
ﲔ ﺻـ ﹶ
ﻼﺋ ﹶﻜﺘﻲ ﺳـ ﺒ ﻌ
ﺖ ﹶﺃﻧﺎ ﻭ ﻣ ﹶ
ﺻﻠﱠ ﻴ
ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻭﺭﺩ ﰲ ﻏﲑﻩ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ » :
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﱂ ﻳ ﻌﹶﻠﻢ ﺑﺬﻟﻚ ﺇﻻ ﺑﻌﺪ ﻋﻠﻤﻪ ﺬﺍ ،ﻭﺍﷲ ﺃﻋﻠﻢ
ﺻﻠﱠﻰ ﺍ ُ
ﻓﻴﺤﺘﻤﻞ ﺃﻥ ﺍﻟﻨﱯ
ﻭﻗﻮﱄ" :ﺗﻘ ﺪﻡ "...ﺇﱃ ﺁﺧﺮﻩ؛ ﺍﳌﺮﺍﺩ ﺑﻪ :ﻣﺎ ﻭﺭﺩ ﰲ ﺛﺎﱐ ﺣﺪﻳﺜﻲ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺭﺿﻲ
ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ .
******
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺤﺎﺩﻱ ﻋﺸﺭ (:
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ » :ﻣ ﻦ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﺗ ﻌﺎﹶﻟﻰ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﻋ ﻦ ﹶﺃﹺﺑﻲ ﹸﺃ ﻣﺎ ﻣ ﹶﺔ ﺭ
ﻚ ﻣ ﻮﻛﱠ ﹲﻞ ﹺﺑ ﻬﺎ ﺣﺘﻰ ﻳﺒﻠﱢ ﻐﹺﻨﻴ ﻬﺎ « .ﺭ ﻭﺍ ﻩ
ﺸﺮﹰﺍ ،ﻭ ﺟﺎ َﺀ ﹺﺑ ﻬﺎ ﻣ ﹶﻠ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﹺﺑ ﻬﺎ ﻋ
ﺻﻠﱠﻰ ﺍ ُ
ﻼ ﹰﺓ
ﺻﹶ
ﺻﻠﱠﻰ ﻋ ﹶﻠﻲ
ﺍﻟﻄﱠﺒ ﺮﺍﹺﻧﻲ ﻓﻲ ﺍﻟ ﹶﻜﹺﺒﲑ.
ﻚ ﻣ ﻮﻛﱠ ﹲﻞ « ...ﺇﱃ ﺁﺧﺮﻩ :ﳛﺘﻤﻞ ﺃﻧﻪ ﻣﻮ ﱠﻛﻞ ﺑﺼﻼﺓ ﻣﻦ ﺻﱠﻠﻰ ﻋﻠﻴﻪ -
ﺻﻠﱠﻰ ﻗﻮﻟﻪ » :ﻣ ﹶﻠ
ﷲ ﻋﹶﻠﻴـ ﻪ ﻭﺳـﱠﻠ ﻢ،
ﺻﻠﱠﻰ ﺍ ُ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ،-ﻭﳛﺘﻤﻞ ﺃﻧﻪ ﻣ ﻮ ﱠﻛ ﹲﻞ ﺑﺘﺒﻠﻴﻎ ﺍﻟﻌﺸﺮ ﻣﻦ ﺍﷲ ﺇﱃ ﺍﻟﻨﱯ
ﺍُ
ﻭﺍﻷﻭﻝ ﺃﻗﺮﺏ .ﻭﻳﺆﻳﺪﻩ ﺍﻷﺣﺎﺩﻳﺚ ،ﻭﻻ ﻣﺎﻧﻊ ﻣﻦ ﺍﻟﺜﺎﱐ.
ﺴ ﺮ ﺑﺄﻋﻤﺎﻝ ﺃﻣﺘﻪ ﺍﻟـﺼﺎﳊﺔ ﰲ ﻗـﱪﻩ ،ﻭﻻ ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳ
ﺻﻠﱠﻰ ﺍ ُ
ﻭﰲ ﺍﳊﺪﻳﺚ :ﺃﻥ ﺍﻟﻨﹺﺒ ﻲ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ .ﺻﻠﱠﻰ ﺍ ُ ﻓﺎﺋﺪﺓ ﻟﻪ ﰲ ﺍﻟﺘﺒﻠﻴﻎ ﺇﻻ ﻫﺬﻩ ﺍﻟﻔﺎﺋﺪﺓ؛ ﻣﻊ ﺭ ﺩﻩ
******
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﺎﻨﻲ ﻋﺸﺭ (:
ﻼﺋ ﹶﻜ ﹰﺔ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ﹶﻗﺎ ﹶﻝ » :ﹺﺇﻥﱠ ﷲ ﻣ ﹶ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ ﻋ ﻨ ﻪ ﻋﻦ ﺍﻟﻨﹺﺒﻲ
ﺿﻲ ﺍ ُ
ﺴ ﻌﻮ ﺩ ﺭ
ﻋﻦ ﺍﺑ ﹺﻦ ﻣ
ﺤﻪ .
ﺤﻴ
ﺻ
ﺴﺎﺋﻲ ﻭﺍﺑ ﹺﻦ ﺣﺒﺎﻥ ﻓﻲ
ﻼ ﻡ « .ﺭ ﻭﺍ ﻩ ﺍﻟﻨ
ﲔ ﻳﺒﻠﱢ ﻐﻮﹺﻧﻲ ﻋ ﻦ ﹸﺃﻣﺘﻲ ﺍﻟﺴ ﹶ
ﺳﻴﺎ ﺣ
ﺍﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻳﺆﻳﺪ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻷﻭﻝ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺴﺒﺎﻕ ﻗﺒﻞ ﻫﺬﺍ ﺍﳊـﺪﻳﺚ ،ﻭﺍﷲ
ﺃﻋﻠﻢ.
23
******
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﺎﻝﺙ ﻋﺸﺭ (:
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ﻗﹶـﺎ ﹰﻝ» :
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋ ﻨ ﻬ ﻤﺎ :ﹶﺃﻥﱠ ﺭ ﺳﻮ ﹶﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﺴ ﹺﻦ ﺑ ﹺﻦ ﻋ ﻠﻲ ﺭ
ﳊﻋﻦ ﺍ ﹶ
ﻼﺗ ﹸﻜ ﻢ ﺗ ﺒ ﹸﻠ ﻐﹺﻨﻲ « .ﺭ ﻭﺍ ﻩ ﺍﻟﻄﱠﺒ ﺮﺍﹺﻧﻲ.
ﺻﹶ
ﺼﱡﻠﻮﺍ ﻋ ﹶﻠﻲ؛ ﹶﻓﹺﺈﻥﱠ
ﺣ ﻴﹸﺜ ﻤﺎ ﹸﻛ ﻨﺘ ﻢ ﹶﻓ
ﺍﻋﻠﻢ ﺃﻧﻪ ﻳﺴﺘﺜﲎ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻮﻡ :ﺍﻷﻣﻜﻨﺔ ﺍﻟﱵ ﻻ ﻳﺬﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻬﺎ؛ ﻛﺎﻷﺧﻠﻴﺔ ﻭﻣـﺎ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻓﻴﻬﺎ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺻﻠﱠﻰ ﺍ ُ
ﺃﺷﺒﻬﻬﺎ ،ﻓﻼ ﻳﺼﻠﻰ ﻋﻠﻰ ﺍﻟﻨﱯ
******
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺭﺍﺒﻊ ﻋﺸﺭ (:
ﺻﻠﱠﻰ ﻋ ﹶﻠﻲ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ » :ﻣ ﻦ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﺲ ﺭ
ﻋ ﻦ ﹶﺃﻧ ﹴ
ﺕ « .ﺭ ﻭﺍ ﻩ ﺍﻟﻄﱠﺒ ﺮﺍﹺﻧﻲ ﻓـﻲ
ﺴﻨﺎ
ﺸ ﺮ ﺣ
ﻚ ﻋ
ﺐ ﹶﻟ ﻪ ﺳﻮﻯ ﹶﺫﻟ
ﺖ ﻋ ﹶﻠ ﻴ ﻪ ،ﻭ ﹸﻛﺘ
ﺻﻠﱠ ﻴ
ﻼﺗ ﻪ ،ﻭ
ﺻﹶ
ﺑ ﹶﻠ ﻐ ﺘﹺﻨﻲ
ﺍ َﻷ ﻭ ﺳﻂ.
ﺼﱢﻠﻲ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳ ﺍﻋﻠﻢ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ -ﺯﻳﺎﺩﺓ ﻋﻠﻰ ﻣﺎ ﺗﻘ ﺪﻡ : -ﺃﻥ ﺍﻟﻨﱯ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ.
ﺻﻠﱠﻰ ﺍ ُ
ﻋﻠﻰ ﻣﻦ ﺻﱠﻠﻰ ﻋﻠﻴﻪ ،ﻭﻫﻲ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳉﻠﻴﻠﺔ ،
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺨﺎﻤﺱ ﻋﺸﺭ (:
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ﹶﻗﺎ ﹶﻝ » :ﻣﺎ ﻣ ﻦ ﹶﺃ ﺣ ﺪ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋ ﻨ ﻪ ﻋ ﻦ ﺭ ﺳﻮ ﹺﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﻋ ﻦ ﹶﺃﹺﺑﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭ
ﺴﻠﱢ ﻢ ﻋ ﹶﻠﻲ ﹺﺇﻻﱠ ﺭﺩ ﺍﷲ ﹺﺇﹶﻟﻲ ﺭﻭ ﺣﻲ ﺣﺘﻰ ﹶﺃ ﺭﺩ ﻋ ﹶﻠ ﻴ ﻪ « .ﺭ ﻭﺍ ﻩ ﹶﺃ ﺣ ﻤﺪ ﻭﹶﺃﺑﻮ ﺩﺍ ﻭﻭﺩ .
ﻳ
ﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﺃﺣﻴﺎ ٌﺀ ﰲ ﻗﺒﻮﺭﻫﻢ ﻳﺼﻠﻮﻥ ،ﻭﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻟﻴﺲ ﻇﺎﻫﺮﻩ ﻣﺮﺍﺩﺍ ،ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ
ﺑـ » ﺭﻭﺣﻲ « :ﻣﻨﻄﻘﻲ؛ ﻷﻥ ﻗﻮﺓ ﺍﻟﻨﻄﻖ ﻻﺯﻣﺔ ﻟﻠﺮﻭﺡ ،ﻓﻌﺒﺮ ﺎ ﻋﻨﻬﺎ .ﻭﺍﷲ ﺃﻋﻠﻢ.
24
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺴﺎﺩﺱ ﻋﺸﺭ (:
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭﺳـﻠﱠ ﻢ » :ﹺﺇﻥﱠ
ﺻﻠﱠﻰ ﺍ ُ
ﻋﻦ ﻋﻤﺎﺭ ﻳﻦ ﻳﺎﺳﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ
ﺼﻠﱢﻲ ﻋ ﹶﻠﻲ ﹶﺃ ﺣ ﺪ ﹺﺇﹶﻟﻰ ﻳ ﻮ ﹺﻡ ﺍﻟ ﻘﻴﺎ ﻣ ﺔ ﹺﺇﻻﱠ
ﻼ ﻳ
ﻼﺋ ﹺﻖ ،ﹶﻓ ﹶ
ﳋﹶ
ﻉﺍﹶ
ﺍﷲ ﺗ ﻌﺎﹶﻟﻰ ﻭ ﹶﻛ ﹶﻞ ﹺﺑ ﹶﻘ ﺒ ﹺﺮﻱ ﻣ ﹶﻠﻜﹰﺎ ﹶﺃ ﻋ ﹶﻄﺎ ﻩ ﹶﺃ ﺳ ﻤﺎ
ﻚ « .ﺭﻭﺍﻩ ﺍﻟﺒﺰﺍ ﺭ.
ﺻﻠﱠﻰ ﻋ ﹶﻠ ﻴ
ﻼ ﻥ ﹶﻗ ﺪ
ﻼ ﹲﻥ ﺍﺑ ﻦ ﹸﻓ ﹶ
ﺑ ﹶﻠ ﻐﹺﻨﻲ ﹺﺑﺎ ﺳ ﻤ ﻪ ﻭﺍ ﺳ ﹺﻢ ﹶﺃﹺﺑﻴ ﻪ :ﻫ ﹶﺬﺍ ﹸﻓ ﹶ
ﻚ ﺍﻟﺮ ﺟ ﹺﻞ ﹺﺑ ﹸﻜﻞﱢ
ﺼﻠﱢﻲ ﺍﻟﺮﺏ ﺗﺒﺎ ﺭ ﻙ ﻭﺗ ﻌﺎﹶﻟﻰ ﻋ ﹶﻠﻰ ﹶﺫﻟ
ﺍﻋﻠﻢ ﺃﻧﻪ ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﺁﺧﺮ » :ﹶﻓﻴ
ﺸﺮﹰﺍ «.
ﻭﺍ ﺣ ﺪ ﺓ ﻋ
ﻭﺍﳌﺮﺍﺩ ﺑﻴﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﰲ ﺍﳊﺪﻳﺚ :ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﻓﻴﻪ ﺍﻹﳝﺎﻥ؛ ﺃﻱ ﺑﻌﺪ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭﺳـﱠﻠ ﻢ ﱂ ﻳﻘﺒـﻞﺻﻠﱠﻰ ﺍ ُ
ﻣﻦ ﻣﻐﺮﺎ ،ﻓﺈﺫﺍ ﺁﻣﻦ ﺍﻟﺸﺨﺺ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ،ﹸﺛﻢ ﺻﱠﻠﻰ ﻋﻠﻰ ﺍﻟﻨﱯ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ؛ ﻷﺎ ﻏـﲑ
ﺻﻠﱠﻰ ﺍ ُ
ﺇﳝﺎﻧﻪ ﻭﻻ ﺻﻼﺗﻪ ،ﻓﺤﻴﻨﺌﺬ ﻻ ﻓﺎﺋﺪﺓ ﰲ ﺗﺒﻠﻴﻎ ﺍﳌﻠﻚ ﺻﻼﺗﻪ ﻟﻠﻨﱯ
ﻣﻘﺒﻮﻟﺔ ﻭﻻ ﻣﺜﺎﺏ ﻋﻠﻴﻬﺎ .ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﺆﻣﻨﺎ ﻗﺒﻞ ﻃﻠﻮﻋﻬﺎ ،ﰒ ﺍﺳﺘﻤﺮ ،ﻭﺻﱠﻠﻰ؛ ﹸﻗﹺﺒﹶﻠﺖ ،ﻭﻳﺒﱢﻠ ﻐﻬـﺎ
ﺍﳌﹶﻠﻚ .ﻭﻋﱪ ﺑﺬﻟﻚ ﻋﻦ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻘﺮﺑﻪ ﻣﻨﻪ ﹸﻗ ﺮﺑﹰﺎ ﹶﻗ ﹺﻮﻳﹰﺎ ،ﻭﺍﷲ ﺃﻋﻠﻢ .
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺴﺎﺒﻊ ﻋﺸﺭ (:
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ » :ﹺﺇﻥﱠ ﹶﺃ ﻭﹶﻟﻰ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ
ﺿﻲ ﺍ ُ
ﺴ ﻌﻮ ﺩ ﺭ
ﻋ ﻦ ﺍﺑ ﹺﻦ ﻣ
ﺤ ﻪ.
ﺤﻴ
ﺻ
ﻼ ﹰﺓ « .ﺭ ﻭﺍ ﻩ ﺍﺑ ﻦ ﺣﺒﺎﻥ ﻓﻲ
ﺻﹶ
ﺱ ﹺﺑﻲ ﻳ ﻮ ﻡ ﺍﻟ ﻘﻴﺎ ﻣ ﺔ ﹶﺃ ﹾﻛﹶﺜ ﺮ ﻫ ﻢ ﻋ ﹶﻠﻲ
ﺍﻟﻨﺎ ﹺ
ﺱ « :ﺃﺣ ﱡﻘﻬﻢ ﺑ
ﺼﺤﺒﱵ ﻭﺷﻔﺎﻋﱵ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ -ﺟﻌﻠﻨﺎ ﺍﷲ ﻣﻨﻬﻢ ،- ﻭﻣﻌﲎ » ﹶﺃ ﻭﻟﹶﻰ ﺍﻟﻨﺎ ﹺ
ﻭﺍﷲ ﺃﻋﻠﻢ .
*****
25
ﷲ ﻋﹶﻠﻴ ﻪ ﻭﺳـﱠﻠ ﻢ ﻛـﺎﻥ ﻳـ ﹶﺬ ﱢﻛ ﺮ ﻭﺍﻋﻠﻢ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ :ﺃﻥ ﺍﻟﻨﱯ
ﺻﻠﱠﻰ ﺍ ُ
ﺃﺻﺤﺎﺑﻪ ﰲ ﺍﻟﻠﻴﻞ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﻳﻔﻌﻞ ﺫﻟﻚ ﻋﻨﺪ ﻣﻀﻲ ﺍﻟﺮﺑﻊ؛ ﻷﻥ ﺫﻟﻚ ﻭﻗﺖ ﻫـ ﺪ ﻭ ﺍﻷﺻـﻮﺍﺕ،
ﻓﻴﻜﻮﻥ ﺃﺑﻠﻎ ﰲ ﲰﺎﻉ ﺍﻷﺻﻮﺍﺕ.
ﺕ ﺍﻟﺮﺍ ﹺﺟ ﹶﻔ ﹸﺔ « :ﺃﻱ ﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ » ،ﺗ ﺘﺒ ﻌﻬـﺎ ﺍﻟﺮﺍ ﺩﻓﹶـ ﹸﺔ « :ﺃﻱ ﺍﻟﻨﻔﺨـﺔ
ﻭﻗﻮﻟﻪ » :ﺟﺎ َﺀ
ﺍﻟﺜﺎﻧﻴﺔ .ﻗﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ]{UَNO2
(R
-ْ َ ُUَGِ<2 V<2 َ W
&
} :ﺍﻟﻨﺎﺯﻋﺎﺕ.[7-6:
ﻭﺍﻟﻨﻔﺨﺔ ﺍﻷﻭﱃ ﻳﺘﺰﻟﺰﻝ ﳍﺎ ﻛﻞ ﺷﻲﺀ ﻭﻳﺘﺤﺮﻙ ،ﻭﳝﻮﺕ ﻣﻨﻬﺎ ﲨﻴﻊ ﺍﳋﻼﺋـﻖ .ﻭﺍﻟﻨﻔﺨـﺔ
ﺍﻟﺜﺎﻧﻴﺔ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻷﻭﱃ ﺃﺭﺑﻌﻮﻥ ﺳﻨﺔ .ﻗﺎﻝ ﻗﺘﺎﺩﺓ :ﳘﺎ ﺻﻴﺤﺘﺎﻥ؛ ﻓﺎﻷﻭﱃ ﲤﻴـﺖ ﻛـﻞ ﺷـﻲﺀ،
ﻭﺍﻷﺧﺮﻯ ﲢﻴﻲ ﻛﻞ ﺷﻲﺀ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﱃ .ﻭﻗﺎﻝ ﳎﺎﻫﺪَGِ<2 V<2 َ} :ـ {ُUﺗﺘﺰﻟـﺰﻝ ﺍﻷﺭﺽ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺣﲔ ﺳﺌﻞ ﻋﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﱂ ﻳﻘﻴﺪﻫﺎ ﺑﻮﻗﺖ ﻭﻻ ﺯﻣﻦ ﻭﻻ ﺍﻋﻠﻢ ﺃﻧﻪ
ﺻﻠﱠﻰ ﺍ ُ
ﹶﻗ ﺪﺭ ،ﻭﹶﻗ ﺪﺭ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭ ﻭﱠﻗﺘﻬﺎ؛ ﻛﺎﻟﺼﻮﻡ ﺣﲔ ﺳﺌﻞ ﻋﻨﻪ .ﻭﰲ ﺫﻟـﻚ ﺇﺷـﺎﺭﺓ ﺇﱃ ﺃﻥ
ﺍﻟﺸﺨﺺ ﻳﻜﺜﺮ ﻣﻨﻬﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﰲ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﺕ ،ﻭﻻ ﻳﺘﺮﻛﻬﺎ ﺇﻻ ﻷﻫﻢ؛ ﻛﺎﻟﺼﻠﻮﺍﺕ ﻭﻗـﺮﺍﺀﺓ
ﺍﻟﻘﺮﺁﻥ ﻭﻏﲑ ﺫﻟﻚ ﳑﺎ ﺃﺷﺒﻬﻪ ،ﻭﺍﷲ ﺃﻋﻠﻢ .
ﻭﺃﻳﻀﺎ ﻓﻬﻲ ﺑﺎﻟﻠﺴﺎﻥ ،ﻭﺍﺷﺘﻐﺎﻝ ﺍﻟﻠﺴﺎﻥ ﺳﻬﻞ ،ﺑﺎﺧﺘﻼﻑ ﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﻏﲑﳘـﺎ ﻣـﻦ
ﺍﻟﻌﺒﺎﺩﺍﺕ ،ﻓﺈﻥ ﺃﻛﺜﺮﻫﺎ ﻻ ﳜﺘﺺ ﺑﺎﻟﻠﺴﺎﻥ؛ ﺑﻞ ﻳﺸﺘﺮﻙ ﻣﻌﻪ ﻏﲑﻩ ﻣﻦ ﺍﻷﻋﻀﺎﺀ .ﺃﻋﺎﻧﻨﺎ ﺍﷲ ﺗﻌـﺎﱃ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
ﺻﻠﱠﻰ ﺍ ُ
ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ
*****
)ﺍﻝﺤﺩﻴﺙ ﺍﻝﺤﺎﺩﻱ ﻭﺍﻝﻌﺸﺭﻭﻥ (:
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ﹶﺃﻧ ﻪ ﹶﻗﺎ ﹶﻝ» :
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋ ﻨ ﻪ ﻋ ﻦ ﺭ ﺳﻮ ﹺﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﳋ ﺪ ﹺﺭﻱ ﺭ
ﻋ ﻦ ﹶﺃﹺﺑﻲ ﺳ ﻌﻴ ﺪ ﺍ ﹸ
ﺤﻤـ ﺪ ﻋﺒـ ﺪ ﻙ
ﺻﻞﱢ ﻋﻠﹶـﻰ ﻣ
ﺻ ﺪ ﹶﻗ ﹲﺔ ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ ﻓﻲ ﺩ ﻋﺎﺋ ﻪ :ﺍﻟﻠﱠ ﻬﻢ
ﺴ ﻠ ﹴﻢ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﻋ ﻨ ﺪ ﻩ
ﹶﺃﻳ ﻤﺎ ﺭ ﺟ ﹴﻞ ﻣ
ﺕ ،ﹶﻓﹺﺈﻧ ﻬﺎ ﹶﻟ ﻪ ﺯ ﹶﻛﺎ ﹲﺓ .ﻭ ﹶﻗﺎ ﹶﻝ :ﹶﻻ
ﺴ ﻠ ﻤﺎ
ﲔ ﻭﺍ ﹸﳌ
ﺴ ﻠ ﻤ
ﺕ ،ﻭﺍ ﹸﳌ
ﲔ ﻭﺍ ﹸﳌ ﺆ ﻣﻨﺎ
ﺻﻞﱢ ﻋ ﹶﻠﻰ ﺍ ﹸﳌ ﺆ ﻣﹺﻨ
ﻚ ،ﻭ
ﻭ ﺭ ﺳﻮﻟ
ﺤ ﻪ.
ﺤﻴ
ﺻ
ﳉﻨ ﹸﺔ « .ﺭ ﻭﺍ ﻩ ﺍﺑ ﻦ ﺣﺒﺎ ﹶﻥ ﻓﻲ
ﺸﺒ ﻊ ﻣ ﺆ ﻣ ﻦ ﻣ ﻦ ﺧ ﻴ ﹴﺮ ﺣﺘﻰ ﻳ ﹸﻜﻮ ﹶﻥ ﻣ ﻨﺘﻬﺎ ﻩ ﺍ ﹶ
ﻳ
ﺍﻋﻠﻢ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺰﺍﺋﺪﺓ ﻋﻠﻰ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺘﻘﺪﻣﺔ :ﺃﻧﻪ ﻣﻦ ﺻﱠﻠﻰ ﻋﻠﻰ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳﺴﺘﺤﺐ ﻟﻪ ﺃﻥ ﻳـﺼﻠﻲ ﻋﻠـﻰ ﺍﳌـﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨـﺎﺕ ﻭﺍﳌـﺴﻠﻤﲔ
ﺻﻠﱠﻰ ﺍ ُ
ﺍﻟﻨﱯ
ﻭﺍﳌﺴﻠﻤﺎﺕ.
ﻭﺍﻹﺳﻼﻡ ﻭﺍﻹﳝﺎﻥ ﰲ ﺍﻟﺸﺮﻉ ﺷﻲﺀ ﻭﺍﺣﺪ ،ﻭﺫﻛﺮ ﺃﺣﺪﳘﺎ ﺑﻌﺪ ﺍﻵﺧﺮ ﻟﻠﺘﺄﻛﻴﺪ ،ﻭﺍﷲ ﺃﻋﻠﻢ.
*****
)ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﺎﻨﻲ ﻭﺍﻝﻌﺸﺭﻭﻥ(:
29
ﻭﻣﻌﲎ » ﺑ ﻌ ﺪ « :ﺃﻱ ﺑ ﻌ ﺪ ﻋ ﹺﻦ ﺍﷲ ،ﻭﻋﻦ ﺍﳉﻨﺔ .ﻭﰲ ﺑﻌﺾ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻣﺎ
ﻳﺆﻳﺪﻩ.
ﻭ» ﺁ ﻣﲔ « ﻓﻴﻬﺎ ﻟﻐﺘﺎﻥ؛ ﺃﺷﻬﺮﳘﺎ :ﺧﻔﺔ ﻣﻴﻤﻬﺎ ﻣﻊ ﺍﳌﺪ ،ﻭﳚﻮﺯ ﺍﻟﻘﺼﺮ ،ﻭﳚﻮﺯ ﻣﻊ ﺍﳌﺪ ﻟﻐﺔ
ﺛﺎﻟﺜﺔ؛ ﻭﻫﻲ :ﺍﻹﻣﺎﻟﺔ .ﻭﻓﻴﻬﺎ ﺭﺍﺑﻌﺔ ﻋﻠﻰ ﻗﻮ ﹴﻝ ﻭﻫﻲ :ﺁ ﻣﲔ ﺑﺘﺸﺪﻳﺪ ﺍﳌﻴﻢ ،ﻭﻣﻌﻨﺎﻫـﺎ :ﹶﻗﺎﺻـ ﺪﻳﻦ،
ﻭﺍﳌﺸﻬﻮﺭ ﺃﺎ ﳊﻦ .
ﻭ» ﺁﻣﲔ « :ﺍﺳﻢ ﻓﻌﻞ ﲟﻌﲎ ﺍﺳﺘﺠﺐ ،ﻭﻫﻲ ﻣﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﻔﺘﺢ ،ﻣﺜﻞ :ﻛﻴﻒ ﻭﺃﻳﻦ.
ﻭﻗﻴﻞ :ﻃﺎﺑﻊ ﺍﻟﺪﻋﺎﺀ .ﻭﺍﻟ ﱠﻄﺎﺑﻊ -ﺑﻔﺘﺢ ﺍﻟﺒﺎﺀ :-ﺍﳋﺎﰎ؛ ﺃﻱ :ﻫﻮ ﺧﺎﰎ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﳜـﺘﻢ
ﺑﻪ.
ﻭﻗﻴﻞ :ﻣﻌﲎ » ﺁﻣﲔ « :ﻛﺬﻟﻚ ﻳﻜﻮﻥ.
ﻭﻗﻴﻞ :ﻫﻮ ﺍﺳﻢ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ.
ﻭﻗﻴﻞ :ﻫﻮ ﺧﺎﰎ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ،ﻳﺪﻓﻊ ﺑﻪ ﻋﻨﻬﻢ ﺍﻵﻓﺎﺕ .
ﻭﺍﻋﻠﻢ ﺃﻥ ﺑﺮ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻣﺄﻣﻮ ﺭ ﺑﻪ ،ﻭﻋﻘﻮﻕ ﻛ ﱢﻞ ﻭﺍﺣ ﺪ ﻣﻨﻬﻤﺎ ﻛﺒﲑﺓ.
ﻭﹺﺑ ﺮ ﻫﻤﺎ ﻫﻮ :ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻤﺎ ،ﻭﻓﻌﻞ ﺍﳉﻤﻴﻞ ﻣﻌﻬﻤﺎ ،ﻭﻓﻌﻞ ﻣﺎ ﻳﺴﺮﳘﺎ ﳑﺎ ﻟﻴﺲ ﻣﻨﻬﻴﺎ ﻋﻨﻪ.
ﻭﻳﺪﺧﻞ ﰲ ﺫﻟﻚ :ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺻﺪﻳﻘﻬﻤﺎ.
ﻭﺃﻣﺎ ﻋﻘﻮﻗﻬﻤﺎ ﻓﻬﻮ :ﻛﻞ ﻓﻌﻞ ﻳﺘﺄﺫﻯ ﺑﻪ ﺍﻟﻮﺍﻟﺪ ﻭﳓﻮﻩ ﺗﺄﺫﻳﺎ ﻟﻴﺲ ﺑﺎﳍﲔ ﻣـﻊ ﺃﻧـﻪ ﻟـﻴﺲ
ﺑﻮﺍﺟﺐ .ﻭﻗﻴﻞ :ﲡﺐ ﻃﺎﻋﺘﻬﻤﺎ ﰲ ﻛﻞ ﻣﺎ ﻟﻴﺲ ﲝﺮﺍﻡ .ﻭﺗﻮﻗﻒ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺭﲪﻪ ﺍﷲ ﺗﻌـﺎﱃ
ﰲ ﺿﺎﺑﻂ ﺍﻟﻌﻘﻮﻕ.
ﻭﺍﻋﻠﻢ ﺃﻥ ﻲ ﺍﻷﺑﻮﻳﻦ ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻛﻨﻬﻲ ﻏﲑﳘﺎ ﰲ ﺍﻟﻮﺟﻮﺏ ﻋﻠﻰ ﺍﻟﻮﻟﺪ؛ ﻵﻳﺎﺕ ﺷﺮﻳﻔﺔ،
ﻭﺃﺣﺎﺩﻳﺚ ﻋﻈﻴﻤﺔ ،ﺩﱠﻟﺖ ﻋﻠﻰ ﺫﻟﻚ .ﻭﺍﷲ ﺃﻋﻠﻢ .
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32
ﷲ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﳊﻨ ﻔﻴﺔ ﺭ
ﺤﻤﺪ ﺑ ﹺﻦ ﺍ ﹶ
ﻋ ﻦ ﻣ
ﳉﻨ ﺔ « .ﺭ ﻭﺍ ﻩ ﺍﺑـ ﻦ ﹶﺃﺑﹺـﻲ
ﻼ ﹶﺓ ﻋ ﹶﻠﻲ ﺧ ﻄ ﹶﺊ ﹶﻃ ﹺﺮﻳ ﻖ ﺍ ﹶ
ﺴ ﻲ ﺍﻟﺼ ﹶ
ﺕ ﻋ ﻨ ﺪ ﻩ ﹶﻓﻨ ِ
ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ » :ﻣ ﻦ ﹸﺫ ﻛ ﺮ
ﺻﻢ .
ﻋﺎ
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﻼﺜﻭﻥ (:
ﺨﻴ ﹸﻞ ﻣـ ﻦ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ﹶﻗﺎ ﹶﻝ » :ﺍﻟﺒ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ ﺗ ﻌﺎﹶﻟﻰ ﻋ ﻨ ﻪ ﻋﻦ ﺍﻟﻨﹺﺒﻲ
ﺿ ﻲ ﺍ ُ
ﺴﻦ ﺭ
ﳊ
ﻋ ﹺﻦ ﺍ ﹶ
ﺤ ﻪ.
ﺤﻴ
ﺻ
ﺴﺎﺋﻲ ،ﻭﺍﺑ ﻦ ﺣﺒﺎﻥ ﻓﻲ
ﺼﻞﱢ ﻋ ﹶﻠﻲ .« ﺭ ﻭﺍ ﻩ ﺍﻟﻨ
ﺕ ﻋ ﻨ ﺪ ﻩ ﹶﻓ ﹶﻠ ﻢ ﻳ
ﹸﺫ ﻛ ﺮ
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺤﺎﺩﻱ ﻭﺍﻝﺜﻼﺜﻭﻥ (:
ﷲ ﻋ ﹶﻠﻴـ ﻪ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﺖ ﺭ ﺳﻮ ﹶﻝ ﺍ ِ
ﺕ ﻳ ﻮ ﹴﻡ ﹶﻓﹶﺄﺗ ﻴ
ﺖ ﹶﺫﺍ
ﷲ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﺧ ﺮ ﺟ
ﺿ ﻲ ﺍ ُ
ﻋﻦ ﹶﺃﹺﺑﻲ ﹶﺫﺭ ﺭ
ﺕ
ﷲ ،ﹶﻗﺎ ﹶﻝ » :ﻣ ﻦ ﹸﺫﻛـ ﺮ
ﺱ؟« ،ﹶﻗﺎ ﹶﻝ :ﺑ ﹶﻠﻰ ﻳﺎ ﺭ ﺳﻮ ﹶﻝ ﺍ ِ
ﺨ ﹺﻞ ﺍﻟﻨﺎ ﹺ
ﻭ ﺳﻠﱠ ﻢ ﹶﻓ ﹶﻘﺎ ﹶﻝ » :ﹶﺃ ﹶﻻ ﹸﺃ ﺧﹺﺒ ﺮ ﹸﻛ ﻢ ﹺﺑﹶﺄﺑ
ﺱ « .ﺭﻭﺍ ﻩ ﺍﺑ ﻦ ﹶﺃﺑﹺﻲ ﻋﺎﺻﻢ.
ﺨ ﹸﻞ ﺍﻟﻨﺎ ﹺ
ﻚ ﹶﺃﺑ
ﺼﻞﱢ ﻋ ﹶﻠﻲ ﹶﻓ ﹶﺬﻟ
ﻋ ﻨ ﺪ ﻩ ﹶﻓ ﹶﻠ ﻢ ﻳ
ﻭﺍﻋﻠﻢ ﺃﻥ ﺳﺒﺐ ﻛﻮﻧﻪ ﺃﲞﻞ ﺍﻟﻨﺎﺱ :ﺃﻧﻪ ﻗﺎﺩﺭ ﻋﻠﻰ ﲢﺼﻴﻞ ﲨﻴﻊ ﺍﻟﺜﻮﺍﺏ ﺍﳌﺘﻘـﺪﻡ ﺑﻜﻠﻤـﺔ
ﺳﻬﻠﺔ ،ﻭﺗﺮﻛﻬﺎ ﻭﲞﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﺑﻪ ،ﻭﻫﺬﺍ ﺃﻋﻈﻢ ﺍﻟﺒﺨﻞ .
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﺎﻨﻲ ﻭﺍﻝﺜﻼﺜﻭﻥ (:
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ﹶﻗﺎ ﹶﻝ» :
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﺗ ﻌﺎﹶﻟﻰ ﻋ ﻨ ﻪ ﻋ ﻦ ﺭ ﺳﻮ ﹺﻝ ﺍ ِ
ﺿﻲ ﺍ ُ
ﻚ ﺭ
ﺲ ﺑ ﹺﻦ ﻣﺎﻟ
ﻋﻦ ﹶﺃﻧ ﹴ
ﷲ ﻋ ﹶﻠﻴـ ﻪ
ﺻﻠﱠﻰ ﺍ ُ
ﻼ ﺓ ﻋ ﹶﻠﻰ ﺍﻟﻨﹺﺒﻲ
ﺻﺎ ﺣﺒ ﻪ ﹺﺑﺎﻟﺪ ﻋﺎ ِﺀ ﻭﺍﻟﺼ ﹶ
ﺤﺎﺑ ﻴ ﹺﻦ ﺍ ﺳﺘ ﹾﻘﺒ ﹶﻞ ﹶﺃ ﺣ ﺪﻫ ﻤﺎ
ﻣﺎ ﻣ ﻦ ﻋ ﺒ ﺪﻳ ﹺﻦ ﻣﺘ
ﻭ ﺳﻠﱠ ﻢ ﹺﺇﻻﱠ ﹶﻟ ﻢ ﻳ ﹾﻔﺘ ﹺﺮ ﹶﻗﺎ ﺣﺘﻰ ﻳ ﻐ ﹶﻔ ﺮ ﹶﻟ ﻬ ﻤﺎ ﹸﺫﻧﻮﺑ ﻬ ﻤﺎ ﻣﺎ ﺗ ﹶﻘﺪ ﻡ ﻣ ﻨ ﻬﺎ ﻭ ﻣﺎ ﺗﹶﺄﺧ ﺮ « .ﺭ ﻭﺍ ﻩ ﹶﺃﺑﻮ ﻳ ﻌ ﹶﻠﻰ.
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ﷲ ﻋﹶﻠﻴ ﻪ
ﺻﻠﱠﻰ ﺍ ُ
ﻭﺍﻋﻠﻢ ﺃﻥ ﰲ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻏﲑ ﻣﺎ ﺗﻘﺪﻡ :ﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ
ﻭ ﺳﱠﻠ ﻢ ﺗﻐﻔﺮ ﻣﺎ ﺗﻘ ﺪﻡ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻭﻣﺎ ﺗﺄ ﺧﺮ .ﻏﻔﺮ ﺍﷲ ﺫﻧﻮﺑﻨﺎ -ﺁﻣﲔ .-
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﺎﻝﺙ ﻭﺍﻝﺜﻼﺜﻭﻥ(:
ﷲ
ﷲ ﺻـﻠﱠﻰ ﺍ ُ
ﷲ ﺗ ﻌﺎﹶﻟﻰ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﺼﺎ ﹺﺭﻱ ﺭ
ﺖ ﺍ َﻷﻧ
ﻋﻦ ﺭ ﻭﻳ ﻔﻊ ﺑﻦ ﹶﺛﺎﹺﺑ
ﺏ ﻋ ﻨ ﺪ ﻙ ﻳـ ﻮ ﻡ ﺍﻟ ﻘﻴﺎﻣـ ﺔ
ﺤﻤ ﺪ ﻭﹶﺃﻧ ﹺﺰﹾﻟ ﻪ ﺍ ﹶﳌ ﹾﻘ ﻌ ﺪ ﺍ ﹸﳌ ﹶﻘﺮ
ﺻﻞﱢ ﻋ ﹶﻠﻰ ﻣ
ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ » :ﻣ ﻦ ﹶﻗﺎ ﹶﻝ :ﺍﻟﻠﱠ ﻬﻢ
ﻂ.
ﺖ ﹶﻟ ﻪ ﺷ ﹶﻔﺎ ﻋﺘﻲ « .ﺭ ﻭﺍ ﻩ ﺍﻟﺒﺰﺍ ﺭ ،ﻭﺍﻟﻄﱠﺒ ﺮﺍﹺﻧﻲ ﻓﻲ ﺍﻟ ﹶﻜﹺﺒﲑ ِ ،ﻭﺍ َﻷ ﻭ ﺳ
ﻭ ﺟﺒ
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺭﺍﺒﻊ ﻭﺍﻝﺜﻼﺜﻭﻥ(:
ﺻﻠﱠﻰ ﻋ ﹶﻠﻲ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ » :ﻣ ﻦ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﺲ ﺭ
ﻋ ﻦ ﹶﺃﻧ ﹴ
ﳉﻨ ﺔ « .ﺭ ﻭﺍ ﻩ ﹶﺃﺑﻮ ﺟ ﻌ ﹶﻔﺮ ﺍﺑﻦ ﺳﻨﺎﻥ .
ﺖ ﺣﺘﻰ ﻳ ﺮﻯ ﻣ ﹾﻘ ﻌ ﺪ ﻩ ﻣﻦ ﺍ ﹶ
ﻒ ﻣﺮ ﺓ ﹶﻟ ﻢ ﻳ ﻤ
ﻓﻲ ﻳ ﻮ ﹴﻡ ﹶﺃﹾﻟ
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺨﺎﻤﺱ ﻭﺍﻝﺜﻼﺜﻭﻥ (:
ﺲ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ﻗﹶﺎ ﹶﻝ » :ﻣﺎ ﺟ ﹶﻠ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ ﺗﻌﺎﻟﹶﻰ ﻋ ﻨﻪ ،ﻋﻦ ﺍﻟﻨﹺﺒﻲ
ﻋ ﻦ ﺃﹶﺑﹺﻲ ﻫ ﺮﻳ ﺮ ﹶﺓ ﺭﺿﻲ ﺍ ُ
ﷲ ﺗ ﺮ ﹰﺓ ،ﻓﹶـﹺﺈ ﹾﻥ
ﺼﱡﻠﻮﺍ ﻓﻴ ﻪ ﻋﻠﹶﻰ ﻧﹺﺒﻴ ﹺﻬﻢ ﹺﺇﻻﱠ ﹶﻛﺎ ﹶﻥ ﻋ ﹶﻠ ﻴ ﹺﻬﻢ ﻣ ﻦ ﺍ ِ
ﷲ ﻓﻴ ﻪ ﻭﹶﻟ ﻢ ﻳ
ﺠ ﻠﺴﹰﺎ ﹶﻟ ﻢ ﻳ ﹾﺬ ﹸﻛ ﺮﻭﺍ ﺍ َ
ﹶﻗ ﻮ ﻡ ﻣ
ﺷﺎ َﺀ ﻋﺬﱠﺑ ﻬﻢ ،ﻭﹺﺇ ﹾﻥ ﺷﺎ َﺀ ﹶﻏ ﹶﻔ ﺮ ﹶﻟ ﻬﻢ « .ﺭ ﻭﺍ ﻩ ﹶﺃﺑﻮ ﺩﺍ ﻭﺩ ﻭ ﹶﻏ ﻴ ﺮﻩ.
ﻭﺍﻟﺘ ﺮ ﹸﺓ -ﻛﻤﺎ ﻗﺎﻟﻮﺍ -ﺑﺎﻟﺘﺎﺀ ﺍﳌﺜﻨﺎﺓ ﻣﻦ ﻓﻮﻕ ،ﻭﲣﻔﻴﻒ ﺍﻟﺮﺍﺀ ﺍﳌﻬﻤﻠﺔ :ﺃﻱ ﺍﻟﻨﻘﺺ ،ﻭﻗﻴﻞ:
ﺍﻟﺘﹺﺒﻌﺔ.
35
ﻚ،
ﻼ ﻡ ﻋ ﹶﻠﻴـ
ﷲ ﻫ ﹶﺬﺍ ﺍﻟﺴ ﹶ
ﷲ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﹸﻗ ﹾﻠﻨﺎ :ﻳﺎ ﺭ ﺳﻮ ﹶﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﳋ ﺪ ﹺﺭﻱ ﺭ
ﻋﻦ ﹶﺃﹺﺑﻲ ﺳ ﻌﻴ ﺪ ﺍ ﹸ
ﺖ
ﺻﻠﱠ ﻴ
ﻚ ﹶﻛ ﻤﺎ
ﺤﻤ ﺪ ﻋ ﺒ ﺪ ﻙ ﻭ ﺭ ﺳﻮﻟ
ﺻﻞﱢ ﻋ ﹶﻠﻰ ﻣ
ﻚ؟ ،ﹶﻗﺎ ﹶﻝ » :ﹸﻗﻮﹸﻟﻮﺍ :ﺍﻟﻠﱠ ﻬﻢ
ﺼﻠﱢﻲ ﻋ ﹶﻠ ﻴ
ﻒ ﻧ
ﹶﻓ ﹶﻜ ﻴ
ﺖ ﻋ ﹶﻠﻰ ﹺﺇﺑـ ﺮﺍ ﻫﻴ ﻢ ﻭ ﻋﻠﹶـﻰ ﺁ ﹺﻝ
ﺤﻤ ﺪ ﹶﻛ ﻤﺎ ﺑﺎ ﺭ ﹾﻛ
ﺤﻤ ﺪ ﻭ ﻋ ﹶﻠﻰ ﺁ ﹺﻝ ﻣ
ﻋ ﹶﻠﻰ ﹺﺇﺑ ﺮﺍ ﻫﻴ ﻢ ،ﻭﺑﺎ ﹺﺭ ﻙ ﻋ ﹶﻠﻰ ﻣ
ﺨﺎ ﹺﺭﻱ.
ﹺﺇﺑ ﺮﺍ ﻫﻴ ﻢ « .ﺭ ﻭﺍ ﻩ ﺍﻟﺒ
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) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﺎﻤﻥ ﻭﺍﻝﺜﻼﺜﻭﻥ(:
ﷲ ﻋ ﻨ ﻪ ﹶﺃﻧ ﻬ ﻢ ﹶﻗﺎﹸﻟﻮﺍ:
ﺿ ﻲ ﺍ ُ
ﻋﻦ ﻋ ﻤ ﺮ ﺑ ﹺﻦ ﺳ ﻌﻴﺪ ﺍﻟ ﺰ ﺭ ﻗﻲ ﹶﻗﺎ ﹶﻝ :ﹶﺃ ﺧﺒ ﺮﹺﻧﻲ ﹶﺃﺑﻮ ﲪﻴﺪ ﺍﻟﺴﺎ ﻋ ﺪﻱ ﺭ
ﺤﻤ ﺪ ﻭﹶﺃ ﺯ ﻭﺍ ﹺﺟ ﻪ ﻭ ﹸﺫﺭﻳﺘ ﻪ
ﺻﻞﱢ ﻋﻠﹶﻰ ﻣ
ﻚ؟ ،ﹶﻗﺎ ﹶﻝ » :ﻗﹸﻮﻟﹸﻮﺍ :ﺍﻟﻠﱠ ﻬﻢ
ﺼﻠﱢﻲ ﻋ ﹶﻠ ﻴ
ﻒ ﻧ
ﷲ ﹶﻛ ﻴ
ﻳﺎ ﺭ ﺳﻮ ﹶﻝ ﺍ ِ
ﺖ ﻋﻠﹶﻰ ﹺﺇﺑـﺮﺍﻫﻴ ﻢ
ﺤﻤ ﺪ ﻭﹶﺃ ﺯﻭﺍ ﹺﺟ ﻪ ﻭ ﹸﺫﺭﻳﺘ ﻪ ﹶﻛﻤﺎ ﺑﺎ ﺭ ﹾﻛ
ﺖ ﻋﻠﹶﻰ ﹺﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺑﺎ ﹺﺭ ﻙ ﻋﻠﹶﻰ ﻣ
ﺻﻠﱠ ﻴ
ﹶﻛﻤﺎ
ﻚ ﺣﻤﻴ ﺪ ﻣﺠﹺﻴ ﺪ « .ﺭﻭﺍ ﻩ ﺍﻟﺒﺨﺎﺭﹺﻱ .
ﹺﺇﻧ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ :ﺑﻨﻮ ﻫﺎﺷﻢ
ﺻﻠﱠﻰ ﺍ ُ
ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺭﺿﻲ ﺍﷲ ﻫﻨﻬﻢ ﻗﺎﻟﻮﺍ :ﺍﳌﺮﺍﺩ ﺑﺂﻝ ﺍﻟﻨﱯ
ﻭﺑﻨﻮ ﺍﳌﻄﻠﺐ ،ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ ﻏﲑ ﺫﻟﻚ.
ﺸﺒ ﻪ ﺑﻪ ،ﻓﻜﻴﻒ ﺗﻄﻠﺐ ﺻﻼﺓ ﻋﻠـﻰ ﺸﺒ ﻪ ﺩﻭﻥ ﺍ ﹸﳌ
ﻭﻫﺎﻫﻨﺎ ﺳﺆﺍﻝ ﻗﺎﻟﻪ ﺑﻌﻀﻬﻢ ،ﻭﻫﻮ :ﺃﻥ ﺍ ﹸﳌ
ﺸﹺﺒ ﻪ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؟. ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺗ
ﺻﻠﱠﻰ ﺍ ُ
ﺍﻟﻨﱯ
ﻭﺃﺟﻴﺐ ﻋﻨﻪ ﺑﺄﺟﻮﺑ ﺔ:
ﺍﻷﻭﻝ :ﺃﻧﻪ ﺗﺸﺒﻴﻪ ﻷﺻﻞ ﺍﻟﺼﻼﺓ ﺑﺄﺻﻞ ﺍﻟﺼﻼﺓ؛ ﻻ ﻟﻠﻘﺪﺭ ﺑﺎﻟﻘﺪﺭ.
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ،ﻓﻜـﺄﻥ
ﺻﻠﱠﻰ ﺍ ُ
ﺍﻟﺜﺎﱐ :ﺃﻥ ﺍﻟﺘﺸﺒﻴﻪ ﻭﻗﻊ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻵﻝ ﻻ ﻋﻠﻰ ﺍﻟﻨﱯ
ﺤﻤ ﺪ « ﻣﺘﺼﻞ
ﺤﻤ ﺪ « ﻣﻘﻄﻮﻉ ﻋﻦ ﺍﻟﺘﺸﺒﻴﻪ ،ﻭﻗﻮﻟﻪ » :ﻭ ﻋﻠﹶﻰ ﺁ ﹺﻝ ﻣ
ﺻﻞﱢ ﻋ ﹶﻠﻰ ﻣ
ﻗﻮﻟﻪ » :ﺍﻟﻠﱠ ﻬﻢ
ﲟﺎ ﺑﻌﺪﻩ.
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ﻭﻳ ﹺﺮ ﺩ ﻋﻠﻰ ﻫﺬﺍ ﺳﺆﺍﻝ ،ﻭﻫﻮ :ﺃﻥ ﺁﻝ ﺍﺑﺮﺍﻫﻴﻢ ﺃﻧﺒﻴﺎﺀ ،ﻓﻜﻴـﻒ ﻳﻄﻠـﺐ
ﻣﺴﺎﻭﺍﻩ ﻏﲑ ﺍﻷﻧﺒﻴﺎﺀ ﺑﺎﻷﻧﺒﻴﺎﺀ؟ ،ﻭﳝﻜﻦ ﺃﻥ ﻳﺮﺟﻊ ﻫﺬﺍ ﻷﺻﻞ ﺍﻟﺼﻼﺓ ،ﻭﻻ ﻳ ﹺﺮﺩ ﺍﻹﻳﺮﺍﺩ.
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻭﺁﻟﻪ ﺑﺎﻟﺼﻼﺓ ﻋﻠـﻰ ﺍﺑـﺮﺍﻫﻴﻢ
ﺻﻠﱠﻰ ﺍ ُ
ﺍﻟﺜﺎﻟﺚ :ﺃﻥ ﺍﳌﺸﺒﻪ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ
ﻭﺁﻟﻪ ،ﺃﻱ ﺍﻤﻮﻉ ﺑﺎﻤﻮﻉ ،ﻭﻣﻌﻈﻢ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻬﻢ ﻭﺳﻠﻢ ﺁﻝ ﺍﺑﺮﺍﻫﻴﻢ .ﻓـﺈﺫﺍ ﻗﺎﺑﻠﻨـﺎ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻣﺜﻠﻤﺎ ﻵﻝ ﺍﺑﺮﺍﻫﻴﻢ ﺍﻟـﺬﻳﻦ ﻫـﻢ
ﺻﻠﱠﻰ ﺍ ُ
ﺍﳉﻤﻠﺔ ﺑﺎﳉﻤﻠﺔ ﺗﻌﺬﺭ ﺃﻥ ﻳﻜﻮﻥ ﻵﻝ ﳏﻤﺪ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ،ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺯﺍﺋﺪﺍ ﻋﻠـﻰ
ﺻﻠﱠﻰ ﺍ ُ
ﺃﻧﺒﻴﺎﺀ ،ﻓﻴﻜﻮﻥ ﻣﺎ ﺗﻮﻓﺮ ﻣﻦ ﺫﻟﻚ ﺣﺎﺻﻼ ﻟﻨﺒﻴﻨﺎ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ،ﻭﺍﳊﺎﺻﻞ ﻣﻦ ﺫﻟﻚ ﻫﻮ ﺁﺛﺎﺭ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺮﺿﻮﺍﻥ ،ﻓﻤـﻦ ﺻﻠﱠﻰ ﺍ ُ
ﺍﳊﺎﺻﻞ ﻹﺑﺮﺍﻫﻴﻢ
ﻛﺎﻧﺖ ﰲ ﺣﻘﻪ ﺃﻛﺜﺮ ﻛﺎﻥ ﺃﻓﻀﻞ.
ﺼ ﱟﻞ ،ﻓـﺈﺫﺍ
ﺍﻟﺮﺍﺑﻊ :ﺃﻥ ﻫﺬﻩ ﺍﻟﺼﻼﺓ ﺍﻷﻣﺮ ﺎ ﻟﻠﺘﻜﺮﺍﺭ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻛﻞ ﺻﻼﺓ ﰲ ﺣﻖ ﻛﻞ ﻣ
ﺍﻗﺘﻀﺖ ﰲ ﺣﻖ ﻛﻞ ﻣﺼﻞ ﺣﺼﻮﻝ ﺻﻼﺓ ﻣﺴﺎﻭﻳﺔ ﻟﻠﺼﻼﺓ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ ﻛـﺎﻥ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﳎﻤﻮﻉ ﺍﻟﺼﻼﺓ ﺃﺿﻌﺎﻓﺎ ﻣﻀﺎﻋﻔﺔ ﻻ ﳛﺼﺮﻫﺎ ﺍﻟﻌﺪ.
ﺻﻠﱠﻰ ﺍ ُ
ﺍﳊﺎﺻﻞ ﻟﻠﻨﱯ
ﻓﺈﻥ ﻗﻴﻞ :ﺍﻟﺴﺆﺍﻝ ﻭﺍﺭﺩ؛ ﻷﻥ ﺍﻟﺘﺸﺒﻴﻪ ﺣﺎﺻﻞ.
ﺐ :ﺑﺄﻥ ﺍﻷﻣﺮ ﻟﻠﺘﻜﺮﺍﺭ ﻫﻨﺎ ﺑﺎﻻﺗﻔﺎﻕ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻛﻞ ﻣﺼﻞ ﰲ ﻛﻞ ﺻﻼﺓ ،ﻭﺇﺫﺍ ﻛـﺎﻥ ﹸﺃ ﹺﺟﻴ
ﻛﺬﻟﻚ ﻓﺎﳌﻄﻠﻮﺏ ﻣﻦ ﺍﻤﻮﻉ ﺣﺼﻮﻝ ﻣﻘﺪﺍﺭ ﻻ ﺎﻳﺔ ﻟﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﳌﻘﺪﺍﺭ ﺍﳊﺎﺻﻞ ﻹﺑـﺮﺍﻫﻴﻢ
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
ﺍﳋﺎﻣﺲ :ﻻ ﻳﻠﺰﻡ ﻣﻦ ﳎﺮﺩ ﺍﻟﺴﺆﺍﻝ ﻟﺼﻼﺓ ﻣﺴﺎﻭﻳﺔ ﻟﻠﺼﻼﺓ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ
ﷲ
ﺻﻠﱠﻰ ﺍ ُ
ﺍﳌﺴﺎﻭﺍﺓ ﺃﻭ ﻋﺪﻡ ﺍﻟﺮﺟﺤﺎﻥ ﻋﻨﺪ ﺍﻟﺴﺆﺍﻝ ،ﻭﺇﳕﺎ ﻳﻠﺰﻡ ﺫﻟﻚ ﻟﻮ ﱂ ﺗﻜﻦ ﺍﻟﺜﺎﺑﺘﺔ ﻟﺮﺳﻮﻝ ﺍﷲ
ﺻﻠﱠﻰ
ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻣﺴﺎﻭﻳﺔ ﻟﺼﻼﺓ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻭ ﺯﺍﺋﺪﺓ ﻋﻠﻴﻬﺎ ،ﻭﺍﳊﺎﺻﻞ ﺃﻥ ﺍﻟﺼﻼﺓ ﺛﺎﺑﺘﺔ ﻟﺮﺳﻮﻝ ﺍﷲ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﺑﺪﻭﻥ ﺍﻟﺴﺆﺍﻝ ﳌﺴﺎﻭﺍﺎ ﺑﺼﻼﺓ ﺇﺑﺮﺍﻫﻴﻢ ،ﻭﺍﻟﺜﺒﻮﺕ ﺑﺎﻵﻳﺔ ﺍﻟـﺸﺮﻳﻔﺔ .ﻭﺇﺫﺍ ﻛـﺎﻥ
ﺍُ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭﺳـﱠﻠ ﻢ ﻛـﺎﻥ
ﺻﻠﱠﻰ ﺍ ُ
ﻛﺬﻟﻚ ﻓﺎﳌﺴﺌﻮﻝ ﻣﻦ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺍﻧﻀﻢ ﺇﱃ ﺍﻟﺜﺎﺑﺖ ﺍﳌﺘﻘﺮﺭ ﻟﻠﺮﺳﻮﻝ
ﺍﻤﻮﻉ ﺯﺍﺋﺪﺍ ﰲ ﺍﳌﻘﺪﺍﺭ ﻋﻠﻰ ﺍﻟﻘﺪﺭ ﺍﳌﺴﺌﻮﻝ ،ﻭﺻﺎﺭ ﻫﺬﺍ ﻛﻤﺎ ﺇﺫﺍ ﻣﻠﻚ ﺇﻧﺴﺎﻥ ﻣﺎﻻ ﻭﻣﻠﻚ ﺁﺧﺮ
38
ﻧﺼﻔﻪ ﻣﺜﻼ ،ﻓﻨﺴﺒﺔ ﻫﺬﺍ ﺣﺼﻮﻝ ﺫﻟﻚ ﺍﻟﻨﺼﻒ ﻟﻸﻭﻝ ﻣﻨﻀﻤﺎ ﺇﱃ ﻣﺎﻟﻪ ،ﻓﺈﺫﺍ ﺣﺼﻞ ﺫﻟﻚ ﻛـﺎﻥ
ﳎﻤﻮﻉ ﻣﺎ ﻣﻊ ﺍﻷﻭﻝ ﺯﺍﺋﺪﺍ ﻋﻠﻰ ﻣﺎ ﻣﻊ ﺍﻟﺜﺎﱐ ﺑﺎﺛﻨﲔ .ﻭﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴـﻪ ﺍﻟـﺴﻼﻡ :ﺇﲰﺎﻋﻴـﻞ
ﻭﺇﺳﺤﺎﻕ ﻭﺃﻭﻻﺩﳘﺎ ﻛﻤﺎ ﻗﺎﻝ ﰲ "ﺍﻟﻜﺸﺎﻑ" ،ﻭﺧﺺ ﺇﺑﺮﺍﻫﻴﻢ ﺑﺎﻟﺬﻛﺮ -ﻛﻤـﺎ ﻗـﺎﻟﻮﺍ -ﻷﻥ
ﺍﻟﺼﻼﺓ ﺟﺎﺀﺕ ﻣﻦ ﺍﷲ ﺭﲪﺔ ،ﻭﱂ ﲡﻤﻊ ﺍﻟﺮﲪﺔ ﻭﺍﻟﱪﻛﺔ ﻟﻨﱯ ﻏﲑﻩ .ﻗﺎﻝ ﺗﻌـﺎﱃ }
E6ـ Xـ
ﻭ ﻣ ﻌﻨﻰ » :ﹶﻛﺎ ﹶﻥ ﺣﻘﹼﹰﺎ ﻋ ﹶﻠﻲ ﹶﺃ ﹾﻥ ﻳ ﻐ ﹶﻔ ﺮ ﹶﻟ ﻪ «...ﺇﱃ ﺁﺧﺮﻩ :ﺃﻱ ﺃﺷﻔﻊ ﻟـﻪ
ﻭﺗﻐﻔﺮ ﻟﻪ ﺫﻧﻮﺏ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﻭﺫﻟﻚ ﺍﻟﻴﻮﻡ.
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻷﺭﺒﻌﻭﻥ (:
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ» :
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﺿ ﻲ ﺍﷲ ﺗ ﻌﺎﹶﻟﻰ ﻋ ﻨ ﻪ ﹶﻗﺎ ﹶﻝ :ﹶﻗﺎ ﹶﻝ ﺭ ﺳﻮ ﹸﻝ ﺍ ِ
ﻚ ﺭ
ﻋ ﻦ ﹶﺃﻧﺲ ﺑ ﹺﻦ ﻣﺎﻟ
ﷲ ﻋ ﹶﻠﻴـ ﻪ
ﺻﻠﱠﻰ ﺍ ُ
ﺸﺮﹰﺍ
ﺻﻠﱠﻰ ﻋ ﹶﻠﻲ ﻋ
ﺸﺮﹰﺍ ،ﻭ ﻣ ﻦ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻋ
ﺻﻠﱠﻰ ﺍ ُ
ﻼ ﹰﺓ ﻭﺍ ﺣ ﺪ ﹰﺓ
ﺻﹶ
ﺻﻠﱠﻰ ﻋ ﹶﻠﻲ
ﻣ ﻦ
ﷲ
ﻕ ﻭﺑ ﺮﺍ َﺀ ﹲﺓ ﻣﻦ ﺍﻟﻨﺎ ﹺﺭ ،ﻭﹶﺃﺳـ ﹶﻜﻨ ﻪ ﺍ ُ
ﺐ ﺑ ﻴ ﻦ ﻋ ﻴﻨ ﻴ ﻪ ﺑﺮﺍ َﺀ ﹲﺓ ﻣﻦ ﺍﻟﻨ ﹶﻔﺎ ﹺ
ﺻﻠﱠﻰ ﻋ ﹶﻠﻲ ﻣﺎﹶﺋ ﹰﺔ ﹸﻛﺘ
ﻣﺎﹶﺋ ﹰﺔ ،ﻭ ﻣ ﻦ
ﻂ.
ﲑ ﻭﺍ َﻷ ﻭ ﺳ
ﻳ ﻮ ﻡ ﺍﻟ ﻘﻴﺎ ﻣ ﺔ ﻣ ﻊ ﺍﻟﺸ ﻬ ﺪﺍ ِﺀ « .ﺭ ﻭﺍ ﻩ ﺍﻟﻄﱠﺒ ﺮﺍﹺﻧﻲ ﻓﻲ ﺍﻟﺼ ﻐ ﹺ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ.
ﺻﻠﱠﻰ ﺍ ُ
ﻭﻫﺬﺍ ﺁﺧﺮ ﺃﺣﺎﺩﻳﺚ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ
40
ﺧﺎﲤﺔ
ﷲ
ﺭ ﹺﻭﻱ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺃﻧﻪ ﻋﱠﻠﻢ ﺃﺻﺤﺎﺑﻪ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻـﻠﱠﻰ ﺍ ُ
ﲔ، ﻚ ﻋﹶﻠﻰ ﺳﻴ ﺪ ﺍ ﹸﳌ ﺮ ﺳﻠ ﻚ ﻭﺑ ﺮ ﹶﻛﺎﺗ ﻚ ﻭ ﺭ ﺣ ﻤﺎﺗ ﺻﻠﻮﹶﺍﺗ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ،ﻓﻘﺎﻝ ﳍﻢ" :ﹸﻗﻮﹸﻟﻮﺍ :ﺍﻟﻠﻬ ﻢ ﺍ ﺟ ﻌ ﹾﻞ
ﳋﻴـ ﹺﺮ ،ﻭ ﺭﺳـﻮ ﹺﻝ ﳋﻴ ﹺﺮ ،ﻭﹶﻗﺎﺋـ ﺪ ﺍ ﹶ
ﻚ ،ﹺﺇ ﻣﺎ ﹺﻡ ﺍ ﹶﺤ ﻤ ﺪ ﻋﺒ ﺪ ﻙ ﻭ ﺭ ﺳﻮﻟ
ﲔ ،ﻣ ﲔ ،ﻭ ﺧﺎﺗﻢ ﺍﻟﻨﹺﺒﻴ ﻭﹺﺇ ﻣﺎ ﹺﻡ ﺍ ﹸﳌﺘ ﻘ
ﺤ ﻤ ﺪ ﻭ ﻋﹶﻠﻰ ﺁ ﹺﻝ ﺻ ﱢﻞ ﻋﹶﻠﻰ ﻣ
ﺤ ﻤﻮﺩﹰﺍ ﻳ ﻐﹺﺒ ﹸﻄ ﻪ ﺍ َﻷ ﻭﹸﻟﻮﻥ ﻭﺍﻵ ﺧ ﺮﻭﻥ .ﺍﻟﱠﻠ ﻬ ﻢ ﺍﻟ ﺮ ﺣ ﻤ ﺔ .ﺍﻟﱠﻠ ﻬ ﻢ ﺍﺑ ﻌﹾﺜ ﻪ ﻣ ﹶﻘﺎﻣﹰﺎ ﻣ
ﺠﻴ ﺪ" .ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ. ﻚ ﺣ ﻤﻴ ﺪ ﻣ ﹺ ﺖ ﻋﹶﻠﻰ ﹺﺇﺑ ﺮﺍ ﻫﻴ ﻢ ﻭ ﻋﹶﻠﻰ ﺁﻝ ﹺﺇﺑ ﺮﺍ ﻫﻴ ﻢ ،ﹺﺇﻧ
ﺻﱠﻠﻴ ﺤ ﻤ ﺪ ﹶﻛ ﻤﺎ ﻣ
ﻭﻣﻌﲎ" :ﻳﻐﺒﻄﻪ" :ﺃﻱ ﻳﺘﻤﲎ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻣﺜﻞ ﻣﺎ ﻟﻪ ،ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺰﻭﻝ ﺫﻟﻚ ﻋﻨﻪ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .
ﻭﻗﺎﻝ ﺇﻣﺎﻣﻨﺎ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ :ﺍﻷﻭﱃ ﰲ ﺍﻟﺼﻼﺓ ﺃﻥ ﻳﻘﻮﻝ " :ﺍﻟﱠﻠﻬـ ﻢ ﺻـ ﱢﻞ
ﺖ ﻋﹶﻠﻰ ﹺﺇﺑ ﺮﺍ ﻫﻴ ﻢ ﻭ ﻋﹶﻠﻰ ﺁﻝ ﹺﺇﺑ ﺮﺍ ﻫﻴ ﻢ . ،ﻭﺑـﺎﺭﹺﻙ ﻋﻠﹶـﻰ ﺻﱠﻠﻴ
ﺤ ﻤ ﺪ ﹶﻛ ﻤﺎ ﺤ ﻤ ﺪ ﻭ ﻋﹶﻠﻰ ﺁ ﹺﻝ ﻣ
ﻋﹶﻠﻰ ﻣ
ﺠﻴ ﺪ ".
ﻚ ﺣ ﻤﻴ ﺪ ﻣ ﹺ
ﺖ ﻋﹶﻠﻰ ﹺﺇﺑ ﺮﺍ ﻫﻴ ﻢ ﻭ ﻋﹶﻠﻰ ﺁﻝ ﹺﺇﺑ ﺮﺍ ﻫﻴ ﻢ ،ﹺﺇﻧ ﺤ ﻤ ﺪ ﹶﻛ ﻤﺎ ﺑﺎ ﺭ ﹾﻛ
ﺤ ﻤ ﺪ ﻭ ﻋﹶﻠﻰ ﺁ ﹺﻝ ﻣ
ﻣ
ﻭﺭﻭﻱ ﻋﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﺃﻧﻪ ﻗﺎﻝ :ﻛﻞ ﺩﻋﺎﺀ ﳏﺠﻮﺏ ﺣﱴ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟـﻨﱯ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ.
ﻭﻋﻦ ﻋﻤﺮ ﻣﺜﻠﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ.
ﻭﻗﺎﻝ ﺍﻟﻔﻘﻬﺎﺀ :ﻣﻦ ﺣﻠﻒ ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻓﻠﻴﻘﻞ
ﺖ
ﺤ ﻤ ﺪ ﹶﻛ ﻤﺎ ﺻـﱠﻠﻴ
ﺤ ﻤ ﺪ ﻭ ﻋﹶﻠﻰ ﺁ ﹺﻝ ﻣ
ﺻ ﱢﻞ ﻋﹶﻠﻰ ﻣ
ﻣﺎ ﻗﺪﻣﻨﺎﻩ ﰲ ﺭﻭﺍﻳﺔ ﺍﻟﺒﺨﺎﺭﻱ ،ﻭﻫﻲ " :ﺍﻟﱠﻠ ﻬ ﻢ
ﻋﹶﻠﻰ ﹺﺇﺑ ﺮﺍ ﻫﻴ ﻢ "...ﺇﱃ ﺁﺧﺮﻩ.
ﺤ ﻤ ﺪ ﻭ ﻋﹶﻠﻰ
ﺻ ﱢﻞ ﻋﹶﻠﻰ ﻣ
ﻭﻗﻴﻞ :ﻳﻘﻮﻝ ﺻﻼﺓ ﺍﻟﺸﺎﻓﻌﻲ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ،ﻭﻫﻲ" :ﺍﻟﱠﻠ ﻬ ﻢ
ﺤ ﻤ ﺪ ﹸﻛﱠﻠ ﻤﺎ ﹶﺫ ﹶﻛ ﺮ ﻩ ﺍﻟ ﱠﺬﺍ ﻛ ﺮﻭ ﹶﻥ ﻭ ﹸﻛﱠﻠ ﻤﺎ ﺳ ﻬﺎ ﻋ ﻦ ﺫ ﹾﻛ ﹺﺮ ﻩ ﺍﻟ ﻐﺎﻓﹸﻠﻮ ﹶﻥ".
ﺁ ﹺﻝ ﻣ
ﻭﻳﺘﺠﻪ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻨﺬﺭ ﻛﺬﻟﻚ.
41
ﻭﺍﻋﻠﻢ ﺃﻥ ﺯﻳﺎﺩﺓ" :ﻭﺍﺭﺣﻢ ﳏﻤﺪﺍ" ﺑﺪﻋﺔ؛ ﺧﻼﻓﹰﺎ ﻻﺑﻦ ﺃﰊ ﺯﻳﺪ ﺍﳌﺎﻟﻜﻲ ،ﻓﻘﺪ ﺃﻧﻜﺮ ﺫﻟـﻚ
ﻋﻠﻴﻪ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﻣﻨﻬﻢ ،ﻭﺑﻴﻨﻪ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﰲ "ﺃﺫﻛﺎﺭﻩ" .ﻭﻫﺬﺍ ﺍﳌﺬﻛﻮﺭ ﰲ ﺍﻷﺫﻛـﺎﺭ
ﺽ ﻛﻤﺎ ﰲ "ﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﻔﻼﺡ" ﻻﺑﻦ ﺭﺳﻼﻥ ،ﻓﻘﺪ ﹶﺫ ﹶﻛ ﺮ ﺃﻥ ﻟﺬﻟﻚ ﺃﺻﻼ ،ﻣﺘ ﻌ ﱢﻘﺒـﹰﺎ ﺑـﺬﻟﻚ
ﻣ ﻌﺘ ﺮ
ﻣﻘﺎﻟﺔ ﺍﻟﻨﻮﻭﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﺗﺒﻌﺎ ﳌﻦ ﻗﺒﻠﻪ ،ﻓﻌﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﺑﺪﻋﺔ ،ﻭﺃﻥ ﻣﺎ ﺫﻛﺮﻩ ﺍﺑـﻦ ﺃﰊ ﺯﻳـﺪ
ﺻﻮﺍﺏ ،ﻓﺎﺳﺘﻔﺪﻩ.
ﻭﺍﷲ ﺃﻋﻠﻢ ،ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ ،ﻭﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ ،ﻭﺻ ﱢﻞ ﺍﻟﻠﻬﻢ ﻋﻠﻰ ﺳـﻴﺪﻧﺎ ﳏﻤـﺪ
ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺯﻭﺍﺟﻪ ﻭﺫﺭﻳﺘﻪ ﻛﻤﺎ ﺻﻠﻴﺖ ﻋﻠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ،ﺇﻧﻚ ﲪﻴﺪ ﳎﻴـﺪ ،ﻭﺍﷲ
ﺃﻋﻠﻢ ،ﻭﻫﻮ ﺍﳌﻮﻓﻖ ﻟﻠﺼﻮﺍﺏ ،ﻭﻧﺴﺄﻟﻪ ﻣﻦ ﻓﻀﻠﻪ ﺣﺴﻦ ﺍﳌﺂﺏ ،ﲜﺎﻩ ﻣﻦ ﺃﻭﰐ ﺍﳊﻜﻤـﺔ ﻭﻓـﺼﻞ
ﺍﳋﻄﺎﺏ.
ﺍﻧﺘﻬﻰ
ﲝﻤﺪ ﺍﷲ ﻭﺣﺴﻦ ﺗﻮﻓﻴﻘﻪ
43
אא
א*+ون$د
)لא
א
',8א*
!א!$د :
%א!$نو,א!+وא$
א!'و (958
44
-1ﺗﻨﻈﺮ ﺗﺮﲨﺘﻪ ﰲ :ﺷﺬﺭﺍﺕ ﺍﻟﺬﻫﺐ ،322/8ﺍﻷﻋﻼﻡ 240/8ـ ،241ﻫﺪﻳﺔ ﺍﻟﻌﺎﺭﻓﲔ ،564/2ﻣﻌﺠـﻢ ﺍﳌـﺆﻟﻔﲔ
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אصא!$ق
46
ﷲ
ﻭﰲ ﻟﻔﻆ ﻋﻦ ﺟﺎﺑﺮ » :ﻣﺎ ﺍ ﺟﺘ ﻤ ﻊ ﹶﻗ ﻮ ﻡ ﹸﺛﻢ ﺗ ﹶﻔﺮ ﹸﻗﻮﺍ ﻋ ﹶﻠﻰ ﹶﻏ ﻴ ﹺﺮ ﺫ ﹾﻛ ﹺﺮ ﺍ ِ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﻭ ﺳﻠﱠ ﻢ ﹺﺇﻻﱠ ﹶﻗﺎ ﻣﻮﺍ ﻋﻦ ﹶﺃﻧﺘ ﹺﻦ ﻣ ﻦ ﹺﺟﻴ ﹶﻔ ﺔ « .
ﺻﻠﱠﻰ ﺍ ُ
ﻼ ﺓ ﻋ ﹶﻠﻰ ﺍﻟﻨﹺﺒﻲ
ﺻﹶ
ﻋﺰ ﻭ ﺟﻞﱠ ﻭ
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﺎﻤﻥ ﻋﺸﺭ (:
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﺃﻧ ﻪ ﻗﹶـﺎ ﹶﻝ» :
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋﻨ ﻪ ،ﻋ ﻦ ﺭﺳﻮ ﹺﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﳋ ﺪﺭﹺﻱ ﺭ
ﻋ ﻦ ﹶﺃﺑﹺﻲ ﺳﻌﻴ ﺪ ﺍ ﹸ
ﺤﻤـ ﺪ ﻋﺒـ ﺪ ﻙ
ﺻﻞﱢ ﻋﻠﹶـﻰ ﻣ
ﺻ ﺪ ﹶﻗ ﹲﺔ ﹶﻓ ﹾﻠﻴ ﹸﻘ ﹾﻞ ﻓﻲ ﺩﻋﺎﺋ ﻪ :ﺍﻟﻠﱠ ﻬﻢ
ﺴ ﻠ ﹴﻢ ﹶﻟ ﻢ ﺗ ﹸﻜ ﻦ ﻋ ﻨ ﺪ ﻩ
ﹶﺃﻳﻤﺎ ﺭ ﺟ ﹴﻞ ﻣ
ﺴ ﻠﻤﺎﺕ ،ﹶﻓﹺﺈﻧﻬﺎ ﹶﻟ ﻪ ﺯﻛﹶﺎ ﹲﺓ« .ﺭﻭﺍ ﻩ ﺍﺑ ﻦ
ﲔ ﻭﺍ ﹸﳌ
ﺴﻠ ﻤ
ﲔ ﻭﺍ ﹸﳌ ﺆ ﻣﻨﺎﺕ ،ﻭﺍ ﹸﳌ
ﺻﻞﱢ ﻋﻠﹶﻰ ﺍ ﹸﳌ ﺆ ﻣﹺﻨ
ﻭ ﺭﺳﻮﻟﻚ ،ﻭ
ﺤ ﻪ.
ﺻﺤﻴ
ﺣﺒﺎ ﹶﻥ ﻓﻲ
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺘﺎﺴﻊ ﻋﺸﺭ (:
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ » :ﺍﻟﺒﺨﻴـ ﹸﻞ ﻣـ ﻦ
ﺻﻠﱠﻰ ﺍ ُ
ﷲ
ﷲ ﻋﻨ ﻪ ﻗﹶﺎ ﹶﻝ :ﻗﹶﺎﻝ ﺭﺳﻮ ﹺﻝ ﺍ ِ
ﺿ ﻲ ﺍ ُ
ﻋ ﹺﻦ ﻋﻠ ﻲ ﺭ
ﺼﻞﱢ ﻋ ﹶﻠﻲ .« ﺭﻭﺍﻩ ﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺍﺑﻦ ﻣﺎﺟﻪ ،ﻭﺍﺑﻦ ﺣﺒﺎﻥ ،ﻭﺍﳊـﺎﻛﻢ ،ﻭﻗـﺎﻝ
ﺕ ﻋ ﻨ ﺪ ﻩ ﹶﻓ ﹶﻠ ﻢ ﻳ
ﹸﺫ ﻛ ﺮ
ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ.
ﺼﻞﱢ ﻋ ﹶﻠﻲ.«
ﺕ ﻋ ﻨ ﺪ ﻩ ﹶﻓ ﹶﻠ ﻢ ﻳ
ﺱ ﻣ ﻦ ﹸﺫ ﻛ ﺮ
ﺨ ﹶﻞ ﺍﻟﻨﺎ ﹺ
ﻭﰲ ﻟﻔﻆ ﻋﻦ ﺃﰊ ﺫﺭ ﻣﺮﻓﻮﻋﺎ » :ﹺﺇﻥﱠ ﹶﺃﺑ
ﺼﻠﱢﻲ ﻋ ﹶﻠﻲ.«
ﻼ ﻳ
ﺨ ﹺﻞ ﹶﺃ ﹾﻥ ﹸﺃ ﹾﺫ ﹶﻛ ﺮ ﻋ ﻨ ﺪ ﻩ ﹶﻓ ﹶ
ﺉ ﻣﻦ ﺍﻟﺒ
ﺐ ﺍ ﻣ ﹺﺮ ﹴ
ﺴ ﹺ
ﺤ
ﻭﰲ ﻟﻔﻆ » :ﹺﺑ
ﺼﻠﱢﻲ ﻋ ﹶﻠﻲ .« ﺭﻭﺍﻩ ﺍﻟﻘﺎﺿـﻲ
ﻼ ﻳ
ﺉ ﺷﺤﹰﺎ ﹶﺃ ﹾﻥ ﹸﺃ ﹾﺫ ﹶﻛ ﺮ ﻋ ﻨ ﺪ ﻩ ﹶﻓ ﹶ
ﺐ ﺍ ﻣ ﹺﺮ ﹴ
ﺴ ﹺ
ﺤ
ﻭﰲ ﻟﻔﻆ » :ﹺﺑ
ﺇﲰﺎﻋﻴﻞ.
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﻌﺸﺭﻭﻥ (:
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*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﺎﻝﺙ ﻭﺍﻝﺜﻼﺜﻭﻥ (:
ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ ﰲ
ﺐ ﹶﻟ ﹸﻜ ﻢ ﹸﺫﻧﻮﺑ ﹸﻜ ﻢ ﻋ ﻨ ﺪ ﺍ ﻻ ﺳﺘ ﻐ ﹶﻔﺎ ﹺﺭ ،ﹶﻓ ﻤﻦ ﺍ ﺳﺘ ﻐ ﹶﻔ ﺮ
ﷲ ﻋﺰ ﻭ ﺟﻞﱠ ﹶﻗ ﺪ ﻭ ﻫ
ﺣﺠﺔ ﺍﻟﻮﺩﺍﻉ ﻳﻘﻮﻝ » :ﹺﺇﻥﱠ ﺍ َ
ﺖ ﺷ ﻔﻴ ﻌ ﻪ ﻳ ﻮ ﻡ
ﺻﻠﱠﻰ ﻋ ﹶﻠﻲ ﹸﻛ ﻨ
ﺢ ﻣﻴ ﺰﺍﻧ ﻪ ،ﻭ ﻣ ﻦ
ﷲ ﺭ ﺟ
ﺻﺎ ﺩ ﹶﻗ ﺔ ﹸﻏ ﻔ ﺮ ﹶﻟ ﻪ ،ﻭ ﻣ ﻦ ﹶﻗﺎ ﹶﻝ :ﹶﻻ ﹺﺇﹶﻟ ﻪ ﹺﺇﻻﱠ ﺍ ُ
ﹺﺑﹺﻨﻴ ﺔ
ﺍﻟ ﻘﻴﺎ ﻣ ﺔ « .ﺭﻭﺍﻩ ﺃﺑﻮ ﺩﺍﻭﻭﺩ ،ﻭﺍﻟﻨﺴﺎﺋﻲ ،ﻭﺍﳊﺴﻦ ﺑﻦ ﺃﲪﺪ ﺍﻟﺒﻨﺎﺀ ،ﺑﺴﻨﺪ ﺟﻴﺪ .
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺭﺍﺒﻊ ﻭﺍﻝﺜﻼﺜﻭﻥ (:
ﻋﻦ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﻣـ ﻦ
ﺏ « .ﺭﻭﺍﻩ
ﻚ ﺍﻟ ﻜﺘﺎ ﹺ
ﺉ ﻓﻲ ﹶﺫﻟ
ﻼ ﹰﺓ ﻋ ﹶﻠﻲ ﹶﻟ ﻢ ﻳ ﺰ ﹾﻝ ﻓﻲ ﹶﺃ ﺟ ﹴﺮ ﻣﺎ ﹸﻗ ﹺﺮ
ﺻﹶ
ﺐ ﻣ ﻌ ﻪ
ﺐ ﻋﻨﻲ ﻋ ﹾﻠﻤﹰﺎ ،ﻭ ﹶﻛﺘ
ﹶﻛﺘ
ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ .
ﺻﻠﱠﻰ
ﻭﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﻣ ﻦ
ﺏ « .ﺭﻭﺍﻩ ﺍﻟﻄـﱪﺍﱐ ﰲ
ﺴﺘ ﻐ ﻔ ﺮ ﹶﻟ ﻪ ﻣﺎ ﺩﺍ ﻡ ﺍ ﺳ ﻤﻲ ﻓﻲ ﺍﻟ ﻜﺘﺎ ﹺ
ﻼﺋ ﹶﻜ ﹸﺔ ﺗ
ﺏ ﹶﻟ ﻢ ﺗ ﺰ ﹾﻝ ﺍ ﹶﳌ ﹶ
ﻋ ﹶﻠﻲ ﻓﻲ ﻛﺘﺎ ﹴ
ﻣﻌﺠﻤﻪ ﺍﻟﻜﺒﲑ ،ﻭﺃﺑﻮ ﺍﻟﺸﻴﺦ ﰲ ﺍﻟﺜﻮﺍﺏ.
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺨﺎﻤﺱ ﻭﺍﻝﺜﻼﺜﻭﻥ (:
ﺖ ﹸﺃ ﹸﺫ ﹸﻥ ﹶﺃﺣـ ﺪ ﹸﻛ ﻢ
ﻋﻦ ﺃﰊ ﺭﺍﻓﻊ ﻣﻮﱃ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﺮﻓﻌﻪ » :ﹺﺇ ﹶﺫﺍ ﹶﻃﻨ
ﺼﻞﱢ ﻋ ﹶﻠﻲ .« ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ.
ﹶﻓ ﹾﻠﻴ ﹾﺬ ﹸﻛ ﺮﹺﻧﻲ ،ﻭﹾﻟﻴ
ﺨ ﻴ ﹴﺮ «.
ﷲ ﻣ ﻦ ﹶﺫ ﹶﻛ ﺮﹺﻧﻲ ﹺﺑ
ﻭﰲ ﺭﻭﺍﻳﺔ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﺧﺰﳝﺔ » :ﻭﹾﻟﻴ ﹸﻘ ﹾﻞ :ﹶﺫ ﹶﻛ ﺮ ﺍ ُ
59
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺴﺎﺩﺱ ﻭﺍﻝﺜﻼﺜﻭﻥ (:
ﺼﻠﱢﻲ
ﻋﻦ ﺃﻧﺲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ »:ﻣﺎ ﻣ ﻦ ﻋ ﺒ ﺪ ﻳ
ﺡ
ﻕ ﻭ ﺟﻨـﺎ
ﺸ ﹺﺮ ﹺ
ﺡ ﹺﺑﺎﳌﹶـ
ﻚ ﺍﻟ ﹶﻘ ﻮ ﹺﻝ ﻣ ﹶﻠﻜﹰﺎ ﹶﻟ ﻪ ﺟﻨـﺎ
ﷲ ﻣ ﻦ ﹶﺫﻟ
ﺤﻘﱢﻲ ﹺﺇﻻﱠ ﺧ ﹶﻠ ﻖ ﺍ ُ
ﻼ ﹰﺓ ﺗ ﻌ ﻈﻴﻤﹰﺎ ﻟ
ﺻﹶ
ﻋ ﹶﻠﻲ
ﺼﻠﱢﻲ ﻋ ﹶﻠ ﻴ ﻪ ﹺﺇﹶﻟﻰ ﻳـ ﻮ ﹺﻡ
ﺻﻠﱠﻰ ﻋ ﹶﻠﻰ ﻧﹺﺒﻲ ،ﹶﻓ ﻬ ﻮ ﻳ
ﺻﻞﱢ ﻋ ﹶﻠﻰ ﻋ ﺒ ﺪﻱ ﹶﻛ ﻤﺎ
ﷲ ﹶﻟ ﻪ :
ﺏ ،ﻭﻳ ﹸﻘﻮ ﹸﻝ ﺍ ُ
ﹺﺑﺎ ﹶﳌ ﻐ ﹺﺮ ﹺ
ﺽ،
ﻼ ﻩ ﻓـﻲ ﺗﺨـﻮ ﹺﻡ ﺍ َﻷ ﺭ ﹺ
ﺍﻟ ﻘﻴﺎ ﻣ ﺔ « .ﺭﻭﺍﻩ ﺍﺑﻦ ﺑﺸﻜﻮﺍﻝ ،ﻭﺣﻔﺺ ﺑﻦ ﺷﺎﻫﲔ ،ﻭﺯﺍﺩ » :ﻭ ﹺﺭ ﺟ ﹶ
ﺵ«.
ﺖ ﺍﻟ ﻌ ﺮ ﹺ
ﺤ
ﻭ ﻋ ﻨ ﹸﻘ ﻪ ﻣ ﹾﻠ ﹺﻮﻱ ﺗ
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺴﺎﺒﻊ ﻭﺍﻝﺜﻼﺜﻭﻥ (:
ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻬﻤﺎ ﺃﻧﻪ ﲰﻊ ﺭﺳﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ
ﺻﻠﱠﻰ
ﺻﱡﻠﻮﺍ ﻋ ﹶﻠﻲ ،ﹶﻓﹺﺈﻥﱠ ﻣ ﻦ
ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ » :ﹺﺇ ﹶﺫﺍ ﺳ ﻤ ﻌﺘﻢ ﺍ ﹸﳌ ﺆﺫﱢ ﹶﻥ ،ﹶﻓ ﹸﻘﻮﹸﻟﻮﺍ ﻣ ﹾﺜ ﹶﻞ ﻣﺎ ﻳ ﹸﻘﻮﻝ ،ﹸﺛﻢ
ﳉﻨ ﺔ ﹶﻻ ﺗ ﻨﺒ ﻐﻲ ﹺﺇﻻﱠ
ﺸﺮﹰﺍ ،ﹸﺛﻢ ﺳ ﹸﻠﻮﺍ ﻟ ﻲ ﺍﻟ ﻮ ﺳﻴ ﹶﻠ ﹶﺔ ،ﹶﻓﹺﺈﻧ ﻬﺎ ﻣ ﻨ ﹺﺰﹶﻟ ﹲﺔ ﻓﻲ ﺍ ﹶ
ﷲ ﻋ ﹶﻠ ﻴ ﻪ ﹺﺑ ﻬﺎ ﻋ
ﺐﺍُ
ﻋ ﹶﻠﻲ ﻣﺮ ﹰﺓ ﹶﻛﺘ
ﺖ ﻟﹶـ ﻪ ﺍﻟـﺸ ﹶﻔﺎ ﻋ ﹸﺔ «.
ﷲ ،ﻭﹶﺃ ﺭ ﺟﻮ ﹶﺃ ﹾﻥ ﹶﺃ ﹸﻛﻮ ﹶﻥ ﹶﺃﻧﺎ ﻫﻮ ،ﹶﻓ ﻤ ﻦ ﺳﹶﺄ ﹶﻝ ﻟ ﻲ ﺍﻟ ﻮ ﺳﻴ ﹶﻠ ﹶﺔ ﺣﻠﱠ
ﻟ ﻌ ﺒ ﺪ ﻣ ﻦ ﻋﺒﺎ ﺩ ﺍ ِ
ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺜﺎﻤﻥ ﻭﺍﻝﺜﻼﺜﻭﻥ (:
ﻋﻦ ﺭﻭﻳﻔﻊ ﺑﻦ ﺛﺎﺑﺖ ﺭﺿﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ :
ﺖ ﹶﻟ ﻪ ﺍﻟـﺸﻔﹶﺎ ﻋ ﹸﺔ «.
ﺏ ﻳ ﻮ ﻡ ﺍﻟ ﻘﻴﺎ ﻣ ﺔ ﻭ ﺟﺒ
ﺤﻤ ﺪ ﻭﹶﺃﻧ ﹺﺰﹾﻟ ﻪ ﺍ ﹶﳌ ﹾﻘ ﻌ ﺪ ﺍ ﹸﳌ ﹶﻘﺮ
ﺻﻞﱢ ﻋﻠﹶﻰ ﻣ
» ﻣ ﻦ ﻗﹶﺎ ﹶﻝ :ﺍﻟﻠﱠ ﻬﻢ
ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﻣﻌﺠﻤﻪ ﺍﻟﻜﺒﲑ.
60
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻝﺘﺎﺴﻊ ﻭﺍﻝﺜﻼﺜﻭﻥ (:
ﻋﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ :ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ » :
ﻼ ﺓ ﻋ ﹶﻠﻲ ﻓﻲ ﺍﻟﻠﱠ ﻴ ﹶﻠ ﺔ ﺍﻟ ﻐﺮﺍ ِﺀ ﻭﺍﻟﻴ ﻮ ﹺﻡ ﺍ َﻷ ﺯ ﻫ ﹺﺮ « .ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﻣﻌﺠﻤﻪ ﺍﻷﻭﺳﻂ،
ﹶﺃ ﹾﻛﺜ ﺮﻭﺍ ﻣﻦ ﺍﻟﺼ ﹶ
ﺽ ﻋﻠﹶـﻲ،
ﻼﺗ ﹸﻜ ﻢ ﺗﻌـ ﺮ
ﺻﹶ
ﻭﺍﳊﺎﻓﻆ ﺧﻠﻒ ﺑﻦ ﻋﺒﺪ ﺍﳌﻠﻚ ﰲ ﻛﺘﺎﺏ ﺍﻟﺼﻼﺓ ﻟﻪ ،ﻭﺯﺍﺩ » :ﹶﻓﹺﺈﻥﱠ
ﹶﻓﹶﺄ ﺩ ﻋﻮ ﹶﻟ ﹸﻜ ﻢ ﻭﹶﺃ ﺳﺘ ﻐ ﻔ ﺮ «.
*****
) ﺍﻝﺤﺩﻴﺙ ﺍﻷﺭﺒﻌﻭﻥ (:
ﷲ ﻋ ﺰ ﻭ ﺟ ﱠﻞ ﻣ ﻮﻗﻔـﹰﺎ ﻓـﻲ
ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﻗﺎﻝ " :ﹺﺇ ﱠﻥ ﻵ ﺩ ﻡ ﻋﹶﻠﻰ ﺍ ِ
ﻕ ،ﻳﻨ ﹸﻈ ﺮ ﹺﺇﹶﻟﻰ ﻣ ﻦ ﻳﻨ ﹶﻄﹶﻠ ﻖ ﹺﺑ ﻪ ﻣ ﻦ ﻭﹶﻟ ﺪ ﻩ ﹺﺇﻟﹶـﻰ ﺤﻮ ﺨﹶﻠ ﹲﺔ ﺳ ﻀ ﺮﺍ ﻥ ﹶﻛﹶﺄﻧ ﻪ ﻧ
ﺵ ،ﻋﹶﻠﻴ ﻪ ﹶﺛ ﻮﺑﺎ ﻥ ﹶﺃ ﺧ
ﺴﻴ ﺢ ﺍﻟ ﻌ ﺮ ﹺ ﹶﻓ ِ
ﻚ ﹺﺇ ﹾﺫ ﻧ ﹶﻈ ﺮ ﹺﺇﹶﻟﻰ ﺭﺟـ ﹴﻞ ﳉﻨ ﺔ ،ﻭﻳﻨ ﹸﻈ ﺮ ﹺﺇﹶﻟﻰ ﻣ ﻦ ﻳﻨ ﹶﻄﹶﻠ ﻖ ﹺﺑ ﻪ ﻣ ﻦ ﻭﹶﻟ ﺪ ﻩ ﹺﺇﹶﻟﻰ ﺍﻟﻨﺎ ﹺﺭ .ﻗﺎﻝ :ﹶﻓﺒﻴﻨﺎ ﺁ ﺩ ﻡ ﻋﹶﻠﻰ ﹶﺫﻟ ﺍﹶ
ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﻳﻨ ﹶﻄﹶﻠ ﻖ ﹺﺑ ﻪ ﹺﺇﹶﻟﻰ ﺍﻟﻨﺎ ﹺﺭ ،ﹶﻓﻴﻨﺎ ﺩﻱ ﺁ ﺩ ﻡ :ﻳﺎ ﹶﺃ ﺣ ﻤ ﺪ ﻳـﺎ ﹶﺃ ﺣﻤـ ﺪ!، ﺻﱠﻠﻰ ﺍ ُ ﺤ ﻤ ﺪ
ﻣ ﻦ ﹸﺃ ﻣ ﺔ ﻣ
ﻉ
ﻚ ﻳﻨ ﹶﻄﹶﻠ ﻖ ﹺﺑ ﻪ ﹺﺇﹶﻟﻰ ﺍﻟﻨﺎ ﹺﺭ ،ﹶﻓﹶﺄ ﺷ ﺪ ﺍ ﳌﹾﺌ ﺰ ﺭ ﻭﹶﺃ ﻫ ﺮ
ﺸ ﹺﺮ! ،ﹶﻓﻴ ﹸﻘﻮ ﹸﻝ :ﻫ ﹶﺬﺍ ﺭ ﺟ ﹲﻞ ﻣ ﻦ ﹸﺃ ﻣﺘ ﻚ ﻳﺎ ﹶﺃﺑﺎ ﺍﻟﺒ ﹶﻓﻴ ﹸﻘﻮ ﹸﻝ :ﹶﻟﺒﻴ
ﷲ
ﺼﻲ ﺍ َ ﺸ ﺪﺍ ﺩ ﺍﱠﻟ ﺬﻳ ﻦ ﹶﻻ ﻧ ﻌ ﻅ ﺍﻟ
ﻼﹸ ﺤ ﻦ ﺍﻟ ﻐ ﹶ ﻼﺋ ﹶﻜ ﺔ ،ﹶﻓﹶﺄﹸﻗﻮ ﹸﻝ :ﻳﺎ ﺭ ﺳ ﹶﻞ ﺭﺑﻲ ﻗ ﹸﻔﻮﺍ ،ﹶﻓﻴ ﹸﻘﻮﹸﻟﻮ ﹶﻥ :ﻧ ﻓﻲ ﹶﺃﹶﺛ ﹺﺮ ﺍ ﹶﳌ ﹶ
ﺴ ﺮﻯ، ﺤﻴﺘ ﻪ ﹺﺑﻴ ﺪ ﻩ ﺍﻟﻴ
ﺾ ﻋﹶﻠﻰ ﻟ ﷲ ﻋﹶﻠﻴ ﻪ ﻭ ﺳﱠﻠ ﻢ ﹶﻗﺒ ﺻﱠﻠﻰ ﺍ ُ ﺲ ﺍﻟﻨﹺﺒ ﻲ
ﻣﺎ ﹶﺃ ﻣ ﺮﻧﺎ ،ﻭﻧ ﹾﻔ ﻌ ﹸﻞ ﻣﺎ ﻧ ﺆ ﻣ ﺮ .ﹶﻓﹺﺈ ﹶﺫﺍ ﹶﺃﹺﻳ
ﺤﻤـﺪﹰﺍ، ﺵ :ﹶﺃ ﻃﻴﻌـﻮﺍ ﻣ ﺨ ﹺﺰﹺﻧﻲ ﻓﻲ ﹸﺃ ﻣﺘﻲ ،ﹶﻓﻴ ﹾﺄﺗﻲ ﺍﻟﻨ ﺪﺍ ُﺀ ﻣ ﻦ ﻋﻨ ﺪ ﺍﻟ ﻌ ﺮ ﹺ ﻭﻳ ﹸﻘﻮ ﹸﻝ :ﹶﻗ ﺪ ﻭ ﻋ ﺪﺗﹺﻨﻲ ﹶﺃ ﹾﻥ ﹶﻻ ﺗ
ﻀﺎ َﺀ ﹶﻛﺎ َﻷﻧ ﻤﹶﻠ ﺔ ﹶﻓﹸﺄﹾﻟ ﻘﻴ ﻬﺎ ﻓﻲ ﹶﻛ ﱠﻔ ﺔ ﺍ ﳌﻴـ ﺰﺍ ﻥ
ﺠ ﹺﺮﻱ ﹺﺑ ﹶﻄﺎﻗ ﹰﺔ ﺑﻴ ﺝ ﻣ ﻦ ﺣ ﻭ ﺭ ﺩﻭﺍ ﻫ ﹶﺬﺍ ﺍﻟ ﻌﺒ ﺪ ﹺﺇﹶﻟﻰ ﺍ ﹶﳌ ﹶﻘﺎ ﹺﻡ ،ﹶﻓﹸﺄ ﺧ ﹺﺮ
ﺕ ،ﹶﻓﻴﻨﺎ ﺩﻯ :ﺳ ﻌ ﺪ ﻭﺳـ ﻌ ﺪ ﺟﹺـ ﺪﻩ، ﺴﻴﹶﺌﺎ
ﺕ ﻋﹶﻠﻰ ﺍﻟ ﺴﻨﺎ ﳊ ﷲ ،ﹶﻓﺘ ﺮ ﺟ ﺢ ﺍ ﹶﺴ ﹺﻢ ﺍ ِﺍﻟﻴ ﻤﻨﻰ ،ﻭﹶﺃﻧﺎ ﹶﺃﹸﻗﻮ ﹸﻝ :ﹺﺑ
ﳉﻨ ﺔ ،ﹶﻓﻴ ﹸﻘﻮﻝ :ﻳﺎ ﺭ ﺳ ﹶﻞ ﺭﺑﻲ ﻗ ﹸﻔﻮﺍ ﺣﺘﻰ ﹶﺃ ﺳﹶﺄ ﹶﻝ ﻫ ﹶﺬﺍ ﺍﻟ ﻌﺒ ﺪ ﺍﻟﻜﹶـ ﹺﺮ ﱘ ﺖ ﻣ ﻮﺍ ﹺﺯﻳﻨ ﻪ ،ﺍﻧ ﹶﻄﻠ ﹸﻘﻮﺍ ﹺﺑ ﻪ ﹺﺇﹶﻟﻰ ﺍ ﹶﻭﹶﺛ ﹸﻘﹶﻠ
ﺖ؟ ،ﹶﻓﻘﹶـ ﺪ
ﻚ! ،ﻣ ﻦ ﹶﺃﻧ
ﺴ ﻦ ﺧﹸﻠ ﹶﻘ
ﻚ! ،ﻭﹶﺃ ﺣ
ﺴ ﻦ ﻭ ﺟ ﻬ
ﺖ ﻭﹸﺃ ﻣﻲ! ﻣﺎ ﹶﺃ ﺣ
ﻋﹶﻠﻰ ﺭﺑ ﻪ ،ﹶﻓﻴ ﹸﻘﻮ ﹸﻝ :ﹺﺑﹶﺄﹺﺑﻲ ﹶﺃﻧ
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ﻚ
ﻼﺗ
ﺤ ﻤﺪ ،ﻭﻫـ ﺬ ﻩ ﺻـ ﹶ
ﻚ ﻣ
ﺖ ﹸﻏ ﺮﺑﺘﻲ ،ﹶﻓﹶﺄﹸﻗﻮ ﹸﻝ :ﹶﺃﻧﺎ ﻧﹺﺒﻴ
ﹶﺃﹶﻗ ﹾﻠﺘﹺﻨﻲ ﻋﹾﺜ ﺮﺗﻲ ،ﻭ ﺭ ﺣ ﻤ
ﺝ ﻣﺎ ﺗ ﹸﻜﻮ ﹸﻥ ﹺﺇﹶﻟﻴ ﻬﺎ " .ﺭﻭﺍﻩ ﺍﺑﻦ ﺍﻟﺴﻤﻌﺎﱐ ﰲ ﺃﻭﻝ ﺫﻳﻞ ﺗـﺎﺭﻳﺦ ﻚ ﹶﺃ ﺣ ﻮ
ﺼﱢﻠﻲ ﻋﹶﻠ ﻲ ﻭﺍﹶﻓﺘ ﺖ ﺗ ﺍﱠﻟﺘﻲ ﹸﻛﻨ
ﺑﻐﺪﺍﺩ ﻟﻠﺨﻄﻴﺐ.
ﺍﻧﺘﻬﻰ
ﲝﻤﺪ ﺍﷲ ﻭﺣﺴﻦ ﺗﻮﻓﻴﻘﻪ
62
אא
!دאجאوول
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אول
',8א*
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!ندאو/א*)א $
א!'و (1024
63
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65
ﺍﳊﻤﺪ ﷲ ﻋﻠﻰ ﻭﹸﻓﻮ ﹺﺭ ﺁﻻﺋﻪ ،ﻭﺃﺷﻜﺮﻩ ﻋﻠﻰ ﺟﺰﻳﻞ ﻧﻌﻤﺎﺋﻪ ،ﻭﺃﺻﻠﻲ ﻭﺃﺳﻠﻢ ﻋﻠـﻰ ﺳـﻴﺪﻧﺎ
ﳏﻤﺪ ﺧﺎﰎ ﺃﻧﺒﻴﺎﺋﻪ ،ﻭﺳﻴﺪ ﺃﺻﻔﻴﺎﺋﻪ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺃﺣﺒﺎﺋﻪ.
)ﺃﻤﺎ ﺒﻌﺩ(:
ﻓﻴﻘﻮﻝ ﺭﺍﺟﻲ ﺳﻠﻮﻙ ﺍﳌﻨﻬﺞ ﺍﳌﺮﺿﻲ ،ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻮﻫﺎﺏ ﺍﻟﻌﺮﺿﻲ :ﻫﺬﻩ ﺃﲝﺎﺙ ﺣﺴﻨﺔ،
ﻭﻓﻮﺍﺋﺪ ﻣﺘﻀﻤﻨﺔ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﺃﺣﺴﻨﻪ ،ﺿﻤﻨﺘﻬﺎ ﺃﻓﻀﻴﻠﺔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ
ﻭﺳﻠﻢ ،-ﻣﺸﺘﻤﻠﺔ ﻣﻦ ﺫﻟﻚ ﻋﻠﻰ ﻛﻞ ﺑﻐﻴﺔ ﻭﺳﻮﻝ ،ﲪﻠﲏ ﻋﻠﻰ ﺫﻟﻚ ﻣﻨﺎﺯﻋﺔ ﺑﻌﺾ ﺍﻟﻔـﻀﻼﺀ ﰲ
ﺫﻟﻚ ،ﻓﻘﺮﺑﺖ ﺇﱃ ﻓﻬﻢ ﺍﻟﻄﺎﻟﺐ ﻣﺎ ﺃﺷﻜﻞ ﻋﻠﻴﻪ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺎﻟﻚ ،ﻭﲰﻴﺘﻪ ) ﻣﺪﺍﺭﺝ ﺍﻟﻮﺻـﻮﻝ،
ﺇﱃ ﺃﻓﻀﻠﻴﺔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ( ،ﻭﻣﻦ ﺍﷲ ﺃﺳﺘﻤﺪ ﺍﻟﺘﻮﻓﻴﻖ ،ﻭﺍﳍﺪﺍﻳـﺔ
ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﻄﺮﻳﻖ.
ﻭﺃﻗﻮﻝ :ﺭﻓﻊ ﺇﱄ ﺳﺆﺍﻝ ﰲ ﺷﻬﺮ ﺭﺑﻴﻊ ﺍﻷﻭﻝ ﺳﻨﺔ 981ﻫـ ﻣﺎ ﺻﻮﺭﺗﻪ :ﻣﺎ ﻗﻮﻟﻜﻢ ﺭﺿﻲ
ﺍﷲ ﻋﻨﻜﻢ ﰲ ﺭﺟﻠﲔ ﺍﺧﺘﻠﻔﺎ ﰲ ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞ :ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳـﻠﻢ ﺃﻭ
ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ؟ ،ﻓﻘﺎﻝ ﻗﺎﺋﻞ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﻣﺴﺘﻤﺪﺍ ﺑﺄﻣﺮﻳﻦ :ﺃﺣﺪﳘﺎ :ﺃﺎ ﻛﻠﻤﺔ ﳛـﺼﻞ ـﺎ
ﺍﻹﺳﻼﻡ ﻭﻻ ﳛﺼﻞ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ .ﺛﺎﻧﻴﻬﻤﺎ :ﻟﻜﻼ ﹴﻡ ﺻﺪﺭ ﻋﻦ ﻣﻔـﱵ
ﻋﺼﺮﻩ ﻭﺷﻴﺦ ﻭﻗﺘﻪ ﺍﻟﺸﻴﺦ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﻌﻤﺎﺩﻱ ﺭﲪﻪ ﺍﷲ ،ﻓﻬﻞ ﺍﺳﺘﺪﻻﻟﻪ ﺑﺬﻟﻚ ﺻﺤﻴﺢ
ﺃﻭ ﻻ؟
ﺖ ﺍﳉﻮﺍﺏ ﻣﻦ ﺭﺃﺱ ﺍﻟﻘﻠﻢ ﻣﺎ ﻟﻔﻈﻪ :ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺍﳊﻖ ،ﻭﻳﻬﺪﻱ ﺇﱃ ﺍﻟﺴﺒﻴﻞ ﻓﻜﺘﺒ
ﺇﻥ ﻗﻮﻝ ﺍﻟﻜﺎﻓﺮ ﻭﻣﻦ ﱂ ﻳﺘﺼﻒ ﺑﺎﻹﺳﻼﻡ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻻﺷﻚ ﺃﺎ ﺃﻓﻀﻞ ﻣﻦ ﲨﻴﻊ ﺍﻷﻋﻤـﺎﻝ،
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ﻷﻧﻪ ﺎ ﳜﺮﺝ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﻭﺭﻃﺔ ﺍﻟﺸﺮﻙ ،ﻭﺍﳋﻼﻑ ﺇﳕﺎ ﻫﻮ ﰲ ﺭﺟﻞ ﺍﺗﺼﻒ ﺑﺎﻹﺳﻼﻡ ﻭﺩﺧﻞ ﰲ
ﻋﺪﺍﺩ ﺃﻫﻠﻪ؛ ﻫﻞ ﺍﻷﻓﻀﻞ ﻟﻪ ﺃﻥ ﻳﺘﻌﺒﺪ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﺃﻭ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ
ﻭﺳﻠﻢ؟.
ﻓﻨﻘﻮﻝ :ﻻﺷﻚ ﺃﻥ ﺃﻓﻀﻠﻴﺔ ﺍﻷﻋﻤﺎﻝ ﺗﺘﻔﺎﻭﺕ ﺑﺘﻔﺎﻭﺕ ﺛﻮﺍﺎ ،ﻭﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟـﺼﺤﻴﺤﺔ
ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻳﻜﺎﺩ ﻣﻦ ﻋﻠ ﻤ ﻬﺎ ﺃﻥ ﻳﻘﻄ ﻊ ﺑﺄﺎ ﺃﻓﻀﻞ ﻣـﻦ
ﲨﻴﻊ ﺍﻷﻋﻤﺎﻝ ،ﻣﻊ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﺑﺄﻥ ﺍﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﻻ ﺗﺼﺢ ﺇﻻ ﻤﺎ ،ﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﰲ ﺍﻟﺼﻼﺓ
ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻣﺎ ﰲ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺯﻳﺎﺩﺓ؛ ﻛﺎﻧﺖ ﺃﻓﻀﻞ ،ﻷﻧﻪ ﻻ ﺷﻚ ﰲ ﺃﻥ
ﻣﻦ ﺃﻗﺮ ﶈﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻭﻣﻊ ﺫﻟﻚ ﺃﺛﲎ ﻭﺻﻠﻰ ﻋﻠﻴﻪ ﻓﻘﺪ ﺃﻗﺮ ﷲ ﺑﺎﻟﻮﺣﺪﺍﻧﻴـﺔ
ﺃﻳﻀﺎ ،ﻭﻻ ﻳﻠﺰﻡ ﻣﻦ ﻛﻮﺎ ﳛﺼﻞ ﺎ ﺍﻹﺳﻼﻡ ﻭﻻ ﳛﺼﻞ ﺑﺎﻟﺼﻼﺓ ﺃﻥ ﺗﻜـﻮﻥ ﻛﻠﻤـﺔ ﺍﻟـﺸﻬﺎﺩﺓ
ﺃﻓﻀﻞ؛ ﻷﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺃﻓﻀﻞ ﻣﻦ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻗﻄﻌﺎ ،ﻭﻣﻊ ﺫﻟﻚ ﻻ ﳛﺼﻞ ﺎ ﺍﻹﺳﻼﻡ؛
ﻛﺘﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ،ﻓﻘﺪ ﺻﺮﺡ ﺍﻟﻨﻮﻭﻱ ﺃﺎ ﺃﻓﻀﻞ ﻣﻦ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ،ﻭﻣﻊ ﺫﻟﻚ ﻟﻮ ﺃﻥ ﻛـﺎﻓﺮﺍ ﺗـﻼ
ﺍﻟﻘﺮﺁﻥ ﺁﻧﺎﺀ ﺍﻟﻠﻴﻞ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻨﻬﺎﺭ ﳌﺎ ﺣﻜﻤﻨﺎ ﺑﺄﻧﻪ ﺃﺳﻠﻢ ﲟﺠﺮﺩ ﺫﻟﻚ .ﻭﻛﺎﳊﻤﺪ ﷲ؛ ﻓﺈﻥ ﺍﻟﻐـﺰﺍﱄ
ﺻﺮﺡ ﰲ ﺍﻹﺣﻴﺎﺀ ﰲ ﺑﺎﺏ ﺍﻟﺸﻜﺮ ﺃﺎ ﺃﻓﻀﻞ ﻣﻦ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ،ﻭﻣﻊ ﺫﻟﻚ ﻟﻮ ﺃﻥ ﺍﻟﻜﺎﻓﺮ ﺃﺗﻰ ﺎ
ﺴﻠﻢ .ﻭﻧﻘﻞ ﺍﻟﻐﺰﺍﱄ ﰲ ﺫﻟﻚ ﺣﺪﻳﺜﹰﺎ ،ﺃﻥ ﻣﻦ ﻗﺎﻝ ﺳﺒﺤﺎﻥ ﺍﷲ ﻓﻠﻪ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ،ﻭﻣﻦ ﻗـﺎﻝ ﻻ ﻳ
ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻠﻪ ﻋﺸﺮﻭﻥ ،ﻭﻣﻦ ﻗﺎﻝ ﺍﳊﻤﺪ ﷲ ﻓﻠﻪ ﺛﻼﺛﻮﻥ ﺣﺴﻨﺔ ،ﻭﺑـﻴﻦ ﺣﻜـﻢ ﺗﻔـﺎﻭﺕ
ﺍﳊﺴﻨﺎﺕ ﰲ ﺫﻟﻚ ﹶﺛ ﻤ ﹶﺔ ،ﻓﺎﺭﺟﻊ ﺇﻟﻴﻪ ﺇﻥ ﺃﺭﺩﺗﻪ.
ﻭﺃﻣﺎ ﺍﺳﺘﺪﻻﻟﻪ ﲟﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺍﻟﻌﻤﺎﺩﻱ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ -ﻭﻛﺎﻥ ﻋﻼﻣﺔ ﻋﺼﺮﻩ
-ﰲ ﻛﺘﺎﺑﻪ ﺍﳌﺴﻤﻰ ﺑـ ) ﺍﳌﻠﺨﺺ ﻓﻴﻤﺎ ﺍﻟﺸﻔﻴﻊ ﺑﻪ ﳐﺼﺺ ( ﺣﻴﺚ ﻗﺎﻝ" :ﻗﻠﺖ :ﻓﻬﻲ ﺃﻓـﻀﻞ
ﻣﻦ ﺍﻟﺬﻛﺮ؛ ﻷﺎ ﺫﻛﺮ ﻭﺻﻼﺓ ﻋﻠﻰ ﺣﺒﻴﺒﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺇﺫ ﺍﻟﺬﻛﺮ ﻻ ﳜـﺘﺺ ﺑﻜﻠﻤـﺔ
ﺍﻟﺸﻬﺎﺩﺓ ،ﻛﻤﺎ ﺃﻥ ﺍﳊﻤﺪ ﻻ ﳜﺘﺺ ﺑﺎﳊﻤﺪ ﷲ" .ﻓﺄﻗﻮﻝ :ﻫﺬﺍ ﺍﺳﺘﺪﻻﻝ ﻣﺎ ﻣﺜﻠﻪ ﺇﻻ ﻛﺴﺮﺍﺏ ﺑﻘﻴﻌﺔ
ﳛﺴﺒﻪ ﺍﻟﻈﻤﺂﻥ ﻣﺎﺀ ﺣﱴ ﺇﺫﺍ ﺟﺎﺀﻩ ﱂ ﳚﺪﻩ ﺷﻴﺌﹰﺎ! ،ﻓﺈﻥ ﻣﺮﺍﺩ ﺍﻟﺸﻴﺦ ﺑﻜﻼﻣﻪ ﻫﺬﺍ ﺍﻻﺳﺘﺪﻻﻝ ﻋﻠـﻰ
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ﻛﻮﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻛﺮﺍ ،ﻓﻘـﺎﻝ :ﺇﻥ ﺍﻟـﺬﻛﺮ ﻻ
ﳜﺘﺺ ﲟﺎ ﺗﻌﺎﺭﻓﻪ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ؛ ﻷﻥ ﻛﺜﲑﺍ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﺴﺘﺒﻌﺪ ﻛﻮﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻴـﻪ
ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺫﻛﺮﺍ ،ﻷﻢ ﱂ ﻳﺘﻌﺎﺭﻓﻮﺍ ﺍﻟﺬﻛﺮ ﺇﻻ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ.
ﻓﺄﻓﺎﺩ ﺍﻟﺸﻴﺦ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ﻓﺎﺋﺪﺓ ﺳﺒﻘﻪ ﺇﻟﻴﻬﺎ ﺍﻟﻨﻮﻭﻱ :ﺃﻥ ﻛﻞ ﻣﺎ ﻛﺎﻥ ﻃﺎﻋﺔ ﻓﻬﻮ ﺫﻛـﺮ؛
ﻛﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﻛﺎﻟﻌﻠﻢ؛ ﻓﺈﻧﻪ ﺫﻛﺮ ،ﻭﻗﺪ ﻗـﺎﻝ ﺗﻌـﺎﱃَN }:ـ\َُ *َSـَZ
' ْ]{
َ Rَ َ B ُ#ُJ ِ 2ِ Jﺍﻟﻨﺤﻞ ،[43:ﺃﻱ ﺃﻫﻞ ﺍﻟﻌﻠﻢ .ﻭﻟﻴﺲ ﻣﺮﺍﺩ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻌﻤﺎﺩﻱ ﻣﺎ ﺗﻮﳘﻪ
ﻫﺬﺍ ﺍﳌﺴﺘﺪﻝ ،ﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﻣﻦ ﻛﻞ ﺫﻛﺮ ﺇﻻ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ،ﻓﺈﻥ
ﻫﺬﺍ ﻧﺎﺷﺊ ﻋﻦ ﻗﻠﺔ ﺗﺄﻣﻞ.
ﺿﺢ ﺫﻟﻚ ﺑﻘﻮﻟﻪ" :ﻛﻤﺎ ﺃﻥ ﺍﳊﻤﺪ ﻻ ﳜﺘﺺ ﺑﺎﳊﻤـﺪ ﷲ" ﰒ ﺇﻥ ﺍﻟﺸﻴﺦ ﺍﻟﱪﻫﺎﻥ ﺍﻟﻌﻤﺎﺩﻱ ﻭ
ﺩﻓﻌﹰﺎ ﳌﺎ ﺗﻮﻫﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺗﻌﺎﺭﻓﻪ ﻋﺎﻣﺘﻬﻢ ﻣﻦ ﺃﻥ ﲪﺪ ﺍﷲ ﳐﺘﺺ ﺑﺎﻹﺗﻴﺎﻥ ﺑﺼﻴﻐﺔ ﺍﳊﻤﺪ ﷲ؛
ﻭﻟﻴﺲ ﻛﺬﻟﻚ ،ﻓﺈﻥ ﻛﻞ ﺛﻨﺎﺀ ﻋﻠﻰ ﺍﷲ ﻓﻬﻮ ﲪﺪ ،ﺳﻮﺍﺀ ﻛﺎﻥ ﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺃﻡ ﺑﻐﲑﻫﺎ؛ ﻛﻤﺎ ﺻﺮﺡ
ﺍﻟﻘﺎﺿﻲ ﺍﻟﺒﻴﻀﺎﻭﻱ :ﺑﺄﻥ ﺍﳊﻤﺪ ﷲ ﺻﻴﻐﺔ ﻣﻦ ﺻﻴﻎ ﺍﳊﻤﺪ ،ﻓﺄﻓﺎﺩ ﺃﻥ ﺻﻴﻎ ﺍﳊﻤـﺪ ﻛـﺜﲑﺓ ،ﻭﺃﻥ
ﺍﳊﻤﺪ ﷲ ﻣﻨﻬﺎ ،ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺎﻟﺼﻮﺍﺏ.
ﰒ ﺇﱐ ﺩﻓﻌﺖ ﺍﻟﺮﻗﻌﺔ ﺇﱃ ﺍﳌﺴﺘﻔﱵ ،ﻓﻌﺮﺿﻬﺎ ﻣﻊ ﺟﻮﺍﰊ ﻋﻠﻰ ﺑﻌﺾ ﺍﻟﻔﻀﻼﺀ ،ﻓﺄﺧﺬ ﳛﻤـﻞ
ﻛﻼﻣﻲ ﻋﻠﻰ ﳏﺎﻣﻞ ﱂ ﹸﺃ ﹺﺭ ﺩﻫﺎ ،ﻭﺇﱐ ﺣﻴﺚ ﻗﻠﺖ :ﺇﻥ ﻫﺬﺍ ﻧﺎﺷﺊ ﻋﻦ ﻗﻠﺔ ﺍﻟﺘﺄﻣـﻞ؛ ﺃﱐ ﺍﻧﺘﻘـﺼﺘﻪ
ﺑﺬﻟﻚ ،ﻭﻟﻴﺲ ﰲ ﺻﺮﻳﺢ ﺍﻟﻌﺒﺎﺭﺓ ﻭﻻ ﰲ ﻻﺯﻣﻬﺎ ﻣﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﻧﺘﻘﺎﺹ ﺃﺣﺪ ،ﺑﻞ ﻓﻴﻬﺎ ﺍﻋﺘﺬﺍﺭ ﻋﻨﻪ،
ﺣﻴﺚ ﻧﺴﺒﺖ ﻣﺎ ﻓﻬﻢ ﺇﱃ ﻗﻠﺔ ﺍﻟﺘﺄﻣﻞ ،ﻭﱂ ﺃﻧﺴﺒﻪ ﺇﱃ ﺍﳋﻄﺄ ﻭﻻ ﺇﱃ ﳓﻮﻩ .ﻭﺣﻴﻨﺌﺬ ﺃﺧﺬ ﻳﻌﺎﺭﺽ ﻣﺎ
ﻛﺘﺒﺘﻪ ،ﻭﻳﺸﻨﻊ ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﺇﱐ ﺃﺧﻄﺄﺕ ﰲ ﻛﺘﺎﺑﱵ ،ﻭﺇﻧﻪ ﺭﺩ ﻓﺘﻮﺍﻱ ﺣﺮﻓﺎ ﺣﺮﻓﹰﺎ ،ﻭﺷﺎﻉ ﺫﻟﻚ ﺣﱴ
ﺨﹺﺒ ﹺﺮﻱ ﺑﺬﻟﻚ ﻛﻼﻣـﻪ
ﺖ ﻣﻦ ﺑﻌﺾ ﻣ
ﻛﺜﺮ ﺍﳌﺨﱪﻭﻥ ﱄ ،ﻭﺟﺎﻝ ﻫﺬﺍ ﺍﻷﻣﺮ ﺑﲔ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻢ ،ﻓﻄﻠﺒ
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ﺍﻟﺬﻱ ﹶﻛﺘﺒ ﻪ ،ﻓﺈﺫﺍ ﺑﻪ ﻗﺪ ﺍﺳﺘﺪﻝ ﺑﻌﺪ ﺃﻥ ﺍﺩﻋﻰ ﺃﻓﻀﻠﻴﺔ ﺍﻟﺘﻌﺒﺪ ﺑﻜﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻋﻠـﻰ
ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺑﺄﻣﻮﺭ ﻏﲑ ﺍﻟﱵ ﻛﺎﻥ ﺍﺳﺘﺪﻝ ﺎ ﺃﻭﻻ.
ﻣﻨﻬﺎ :ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﻭﺍﺑﻦ ﻣﺎﺟﻪ ﻋﻦ ﺟﺎﺑﺮ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺭﺿﻲ ﺍﷲ ﻋﻨـﻬﻤﺎ ﻗـﺎﻝ:
ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻳﻘﻮﻝ » :ﺃﻓﻀﻞ ﺍﻟﺬﻛﺮ :ﻛﻠﻤـﺔ ﺍﻟـﺸﻬﺎﺩﺓ « ،ﻗـﺎﻝ
ﺍﻟﺘﺮﻣﺬﻱ :ﺣﺪﻳﺚ ﺣﺴﻦ.
ﻭﲝﺪﻳﺚ ﺭﻭﺍﻩ ﺍﳌﻨﺬﺭﻱ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﺃﻓﻀﻞ ﺍﻟﺬﻛﺮ :ﺍﻟﺸﻬﺎﺩﺓ،
ﻭﺃﻓﻀﻞ ﺍﻟﺪﻋﺎﺀ :ﺍﳊﻤﺪ ﷲ «.
ﺃﻗﻮﻝ :ﺍﺳﺘﺪﻻﻟﻪ ﲟﺎ ﺫﻛﺮ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﻋﻠﻰ ﻣﺪﻋﺎﻩ ﺍﺳﺘﺪﻻﻝ ﻻ ﳚﺪﻳﻪ ﻧﻔﻌﺎ ،ﻟﻜﻦ ﻻﺑـﺪ
ﻗﺒﻞ ﺑﻴﺎﻥ ﺿﻌﻒ ﺍﺳﺘﺪﻻﻟﻪ ﻣﻦ ﲤﻬﻴﺪ ﺷﻲﺀ ،ﻭﻫﻮ :ﺃﻧﻚ ﻋﻠﻤﺖ ﺃﻥ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﺍﻟﱵ ﺎ ﳜـﺮﺝ
ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻭﺭﻃﺔ ﺍﻟﻜﻔﺮ ﻻ ﻳﺮﺗﺎﺏ ﻣﺴﻠﻢ ﺃﺎ ﺃﻓﻀﻞ ﻣﻦ ﻛﻞ ﻋﻤﻞ ﰲ ﺍﻟﺪﻧﻴﺎ؛ ﻛﻤـﺎ ﻗﺮﺭﺗـﻪ ﰲ
ﺻﺪﺭ ﺟﻮﺍﰊ ،ﻭﺃﻥ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﰲ ﺍﻟﺘﺸﻬﺪ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ،
ﻭﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻋﻘﺐ ﺍﻟﺘﺸﻬﺪ ﺃﻓﻀﻞ ﻣﻦ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻷـﺎ ﰲ
ﳏﱢﻠﻬﺎ ،ﻭﻛﻞ ﻋﺒﺎﺩﺓ ﰲ ﳏﻠﻬﺎ ﻓﻬﻲ ﺃﻓﻀﻞ ﻣﻦ ﻏﲑﻫﺎ؛ ﻛﺎﻹﺗﻴﺎﻥ ﺑﺘﺴﺒﻴﺤﺎﺕ ﺍﻟﺮﻛﻮﻉ ﰲ ﺍﻟﺮﻛـﻮﻉ
ﻓﺈﺎ ﺃﻓﻀﻞ ﻣﻦ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻓﻴﻪ ،ﻭﺇﻥ ﻛﺎﻧﺖ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﰲ ﻧﻔﺴﻬﺎ ﺃﻓﻀﻞ؛ ﻷﻧﻪ ﻗﺪ ﻳﻌـﺮﺽ
ﻟﻠﻤﻔﻀﻮﻝ ﻣﺎ ﻳﺼﲑﻩ ﻓﺎﺿﻼ ،ﻭﻫﺬﺍ ﺃﻣﺮ ﻟﻴﺲ ﻟﻨﺎ ﻓﻴﻪ ﻧﺰﺍﻉ ،ﻭﺇﳕﺎ ﺍﻟﱰﺍﻉ ﻓـﻴﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺒـﺪ ﺍﷲ
ﻭﻳﺘﺒﺘﻞ ﻭﻳﺘﻘﺮﺏ ﺇﻟﻴﻪ ﻓﻴﻤﺎ ﻋﺪﺍ ﻣﺎ ﺫﻛﺮ ﻣﻦ ﺍﻷﺣﻮﺍﻝ؛ ﻫﻞ ﺍﻷﻓﻀﻞ ﻟﻪ ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻـﻠﻰ
ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﺃﻭ ﻳﻘﻮﻝ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ؟.
ﻓﺎﳌﻌﺎﺭﺽ ﻳﺪﻋﻲ ﺃﻥ ﺍﻷﻓﻀﻞ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻣﺴﺘﺪﻻ ﲟﺎ ﺫﻛﺮ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ،
ﻭﺍﺳﺘﺪﻻﻟﻪ ﺎ ﻏﲑ ﻣﺜﺒﺖ ﳌﺪﻋﺎﻩ؛ ﻷﻥ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ » :ﺃﻓـﻀﻞ ﺍﻟـﺬﻛﺮ :ﻛﻠﻤـﺔ
ﺍﻟﺸﻬﺎﺩﺓ « ﻻ ﳜﻠﻮ ﻣﺮﺍﺩﻩ ﻣﻦ ﺃﻣﺮﻳﻦ؛ ﺇﻣﺎ ﺃﻥ ﻳﺮﻳﺪ ﺃﻥ ﺃﻓﻀﻞ ﺍﻟﺬﻛﺮ ﻣﺎ ﺃﻓﺎﺩﺗﻪ ﻛﻠﻤﺔ ﺍﻟﺸﻬﺎﺩﺓ؛ ﻣﻦ
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ﺖ :ﻛﻴﻒ ﻳﺜﺎﺏ ﻋﻠﻰ ﺍﻟﻼﺯﻡ ﺣﱴ ﻳﻨﻄﻖ ﺑﺎﳌﻠﺰﻭﻡ؟ ﻫﻞ ﻭﺭﺩ ﰲ ﺫﻟﻚ ﺷﻲﺀ ﻓﺈﻥ ﻣﺜﻞ
ﻓﺈﻥ ﻗﻠ
ﺫﻟﻚ ﻻ ﻳﻘﺎﻝ ﻣﻦ ﻗﺒﻞ ﺍﻟﻌﻘﻞ.
ﺖ :ﻧﻌﻢ ،ﺫﻛﺮ ﺍﻹﻣﺎﻡ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻐﺰﺍﱄ ﺣﻴﺚ ﺫﻛﺮ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ» :
ﻗﻠ
ﻣﻦ ﻗﺎﻝ ﺳﺒﺤﺎﻥ ﺍﷲ ﻓﻠﻪ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ،ﻭﻣﻦ ﻗﺎﻝ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻓﻠﻪ ﻋﺸﺮﻭﻥ ﺣﺴﻨﺔ ،ﻭﻣـﻦ
ﻗﺎﻝ ﺍﳊﻤﺪ ﷲ ﻓﻠﻪ ﺛﻼﺛﻮﻥ « ،ﻭﺑﻴﻦ ﺣﻜﻢ ﺫﻟﻚ ﻓﻘﺎﻝ :ﺇﻥ ﺍﻟﻌﺒﺪ ﺃﻭﻝ ﺷﻲﺀ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠـﻢ
ﺃﻥ ﺫﺍﺕ ﺍﷲ ﻣﱰﻫﺔ ﻋﻦ ﺍﻟﻨﻘﺎﺋﺺ ،ﻭﺳﺒﺤﺎﻥ ﺍﷲ ﻳﺆﺩﻱ ﺇﱃ ﺫﻟﻚ ،ﻭﺍﺳﺘﺤﻖ ﻗﺎﺋﻠﻬﺎ ﻋﺸﺮ ﺣﺴﻨﺎﺕ.
ﰒ ﺇﻧﻪ ﻳﻌﻠﻢ ﺃﻥ ﺍﻟﺬﺍﺕ ﺍﳌﺬﻛﻮﺭﺓ ﻻ ﺗﻜﻮﻥ ﺇﻻ ﻭﺍﺣﺪﺍ ﰲ ﺍﻟﺘﻮﺣﻴﺪ ﺗﱰﻳﻪ ﺍﷲ ،ﻓﺎﺳﺘﺤﻖ ﺑـﻪ ﺛـﻮﺍﺏ
"ﺳﺒﺤﺎﻥ ﺍﷲ" ،ﻭﺯﺍﺩ ﻋﻠﻴﻪ ﺑﺘﻮﺣﻴﺪ ﺍﷲ ﻓﺎﺳﺘﺤﻖ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ،ﰒ ﱠﳌﺎ ﻋﻠﻢ ﺃﻧﻪ
ﷲ ﻓﻠـﻪ ﰲ ﻭﺍﺣﺪ ﻋﻠﻢ ﺃﻥ ﻛﻞ ﻧﻌﻤﺔ ﰲ ﺍﻟﻜﻮﻥ ﻓﻬﻲ ﻣﻨﻪ ،ﻓﺤﻤﺪ ﺍﷲ ﻓﻴﻜﻮﻥ ﰲ ﺍﳊﻤﺪ ﷲ :ﺗﱰﻳ ﻪ ﺍ ِ
ﻣﻘﺎﺑﻠﺘﻪ ﻋﺸﺮ ﺣﺴﻨﺎﺕ ،ﻭﺗﻮﺣﻴﺪﻩ ﻓﻠﻪ ﻋﺸﺮﺓ ﺃﺧﺮﻯ ،ﻭﺯﺍﺩ ﺷﻜﺮ ﺍﷲ ﻓﻠﻪ ﻋﺸﺮﺓ ﺃﺧﺮﻯ ،ﻓﺎﺳﺘﺤﻖ
ﺛﻼﺛﲔ ﺣﺴﻨﺔ ،ﻓﻜﺎﻥ ﰲ ﺍﳊﻤﺪ ﻣﺎ ﰲ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻓﺄﺛﻴﺐ ﻋﻠﻰ ﺍﳌﻌﲎ ﺍﳌﻄﺎﺑﻖ ﻟﻠﻔﻆ ﺍﳊﻤـﺪ ﷲ
ﻭﻋﻠﻰ ﻻﺯﻣﻪ ﻭﻫﻮ ﺗﻮﺣﻴﺪ ﺍﷲ ،ﻭﻋﻠﻰ ﻻﺯﻡ ﻻﺯﻣﻪ ،ﻭﻫﻮ ﺗﱰﻳﻪ ﺍﷲ .ﰒ ﺇﻥ ﻣﻌﲎ ﺍﻟﺘﻮﺣﻴﺪ ﻣـﺴﺘﻔﺎﺩ
ﻣﻦ ﺍﳊﻤﺪ ﷲ ،ﻛﻤﺎ ﻫﻮ ﺻﺮﻳﺢ ﻛﻼﻡ ﺣﺠﺔ ﺍﻹﺳﻼﻡ .ﻭﻣﻊ ﺫﻟﻚ ﻻ ﳛﻜﻢ ﺑﺈﺳﻼﻡ ﺍﻟﻜﺎﻓﺮ ﺍﳌﺸﺮﻙ
ﺇﺫﺍ ﻧﻄﻖ ﺑﺎﳊﻤﺪ ﷲ ،ﻷﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻟﻴﺲ ﻣﻌﲎ ﻣﻄﺎﺑﻘﻴﺎ ﳍﺎ ،ﺑﻞ ﻫﻮ ﻻﺯﻡ ،ﻭﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﻋﱪ ﲟﺎ ﻳﻠـﺰﻡ
ﻣﻨﻪ ﺍﻟﺘﻮﺣﻴﺪ ﱂ ﳛﻜﻢ ﺑﺈﺳﻼﻣﻪ ﻛﻤﺎ ﻻ ﳜﻔﻰ.
ﻭﻗﺎﻝ ﺍﻟﺴﺮﺍﺝ ﺍﻟﺒﻠﻘﻴﲏ :ﻭﺃﻣﺎ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻓﻘـﺮﺁﻥ ﺍﻟﻘـﺎﺭﺉ
ﻭﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺼﻠﻲ ،ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﺮﻳﻀﺔ ﰲ ﻛﻞ ﺻﻼﺓ ،ﻓﻜـﻞ ﻭﺍﺣـﺪ
ﻣﻨﻬﻤﺎ ﰲ ﻣﻮﺿﻌﻪ ﻫﻮ ﺍﳌﻄﻠﻮﺏ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ،ﻭﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﰲ ﻏﲑ ﺫﻟﻚ ﺃﻓﻀﻞ ﳊﺪﻳﺚ ﺃﰊ ﺑﻦ
ﻛﻌﺐ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ،ﺇﺫﺍ ﺟﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺩﻋﺎﺀﻩ ﻛﻠﻪ ﺻﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘـﺪ
ﳘﻪ ،ﻭﺻﺮﻳﺢ ﻋﺒﺎﺭﺗﻪ ﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﻓﻀﻞ ﻣﻦ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﰲ
ﻛﻔﻲ ﱠ
ﻏﲑ ﻣﺎ ﺫﻛﺮ ،ﻭﻗﺪ ﺻﺮﺡ ﺍﻟﻨﻮﻭﻱ ﰲ ﺍﻟﺘﺒﻴﺎﻥ ﺃﻥ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﺃﻓﻀﻞ ﻣﻦ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ،ﺃﻱ ﻣﻦ
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ﺍﻹﺗﻴﺎﻥ ﺎ ،ﻭﻫﻮ ﺍﳌﺴﻤﻰ ﺑﺎﻟﺘﻬﻠﻴﻞ ،ﻓﺒﻴﻦ ﺃﺎ ﺃﻓﻀﻞ ﻣﻦ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ﻫـﺬﻩ
ﻧ ﹸﻘﻮﻝ ﻭﺭﺩﺕ ﻋﻤﻦ ﱂ ﻧﺪﺭﻙ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ.
ﻭﺃﻣﺎ ﻣﻦ ﺃﺩﺭﻛﻨﺎﻩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﻤﻞ ،ﻓﻤﻨﻬﻢ ﺍﻟﺸﻴﺦ ﺑﺮﻫﺎﻥ ﺍﻟـﺪﻳﻦ ﺍﻟﻌﻤـﺎﺩﻱ ﻓـﺈﱐ
ﺃﺩﺭﻛﺖ ﺃﻳﺎﻣﻪ ﻭﱂ ﺃﺭﻩ ﻟﺼﻐﺮ ﺳﲏ ﺇﺫ ﺫﺍﻙ ،ﻭﻛﺎﻥ ﺷﻴﺦ ﺇﻗﻠﻴﻤﻨﺎ ﻭﻋﺎﱂ ﺑﻠﺪﻧﺎ ،ﻭﻗﺪ ﺑﻴﻨﺖ ﻓـﻀﺎﺋﻠﻪ
ﺍﻟﻠﻄﻴﻔﺔ ﻭﻣﻨﺎﻗﺒﻪ ﺍﻟﺸﺮﻳﻔﺔ ﰲ ﺗﺎﺭﳜﻲ ﺍﻟﺬﻱ ﻛﺘﺒﺘﻪ ﻋﻠﻰ ﺣﺮﻭﻑ ﺍﳌﻌﺠﻢ ،ﻭﺑﻴﻨﺖ ﻓﻴﻪ ﺃﻋﻴـﺎﻥ ﺃﻫـﻞ
ﺍﻟﻘﺮﻥ ﺍﻟﻌﺎﺷﺮ ،ﻭﻫﻮ ﺗﺎﺭﻳﺦ ﺣﺴﻦ ﱂ ﻳﺆﻟﻒ ﰲ ﻫﺬﻩ ﺍﻷﻋﺼﺎﺭ ﻣﺜﻠﻪ ،ﻭﷲ ﺍﳊﻤﺪ .ﻓﺬﻛﺮ ﰲ ﻛﺘﺎﺑـﻪ
ﺍﳌﺴﻤﻰ ﺑﺎﳌﻠﺨﺺ ﺃﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﺬﻛﺮ ،ﻭﻗﺪ ﻓﻬﻢ ﻣﻨﻪ ﺍﳌﻌﺎﺭﺽ ﻣﺎ ﻓﻬﻢ ﳑﺎ ﻗﺪﻣﺘﻪ ﰲ
ﺟﻮﺍﰊ ،ﻭﻗﺮﺭﻧﺎ ﻓﻴﻪ ﻣﺎ ﻗﺮﺭﻧﺎ ﲦﺔ ،ﰒ ﻇﻬﺮ ﻟﻪ ﺃﻥ ﻣﺮﺍﺩ ﺍﻟﺸﻴﺦ ﺃﺎ ﺃﻓﻀﻞ ﻣﻦ ﻛﻞ ﺫﻛـﺮ ،ﻓﺠﻌـﻞ
ﻳﻘﻮﻝ ﺇﺎ ﻣﻦ ﺍﻟﻌﺎﻡ ﺍﳌﺨﺼﻮﺹ ﺍﻟﺪﻟﻴﻞ ،ﻭﻟﻴﺲ ﻓﻴﻪ ﲣﺼﻴﺺ ﺇﺫ ﺍﻟﻌﺎﻡ ﻣﻔﻬﻮﻣﻪ ﻛﻠﻲ ،ﻭﲪﻠﻪ ﻋﻠـﻰ
ﺧﻼﻑ ﻣﺪﻟﻮﻟﻪ ﺧﻼﻑ ﺍﻷﺻﻞ ،ﻣﻊ ﺃﻥ ﺍﻟﺪﻟﻴﻞ ﳏﻤﻮﻝ ﻋﻠﻰ ﳏﺎﻣﻞ ﻗﺮﺭﻧﺎﻫﺎ ،ﻓﺘﺪﺑﺮ ﻋﻠﺔ ﺃﻥ ﻫـﺬﻩ
ﺍﳌﺴﺄﻟﺔ ﺑﻌﻴﻨﻬﺎ ﻭﻗﻌﺖ ﰲ ﺯﻣﻦ ﺍﻟﺸﻴﺦ ﺍﳌﻨﺎﻭﻱ ،ﻭﺫﻟﻚ ﺃﻧﻪ ﻛﺎﻥ ﻳﻌﻆ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌـﺼﺮ ﰲ
ﻣﻘﺼﻮﺭﺓ ﺍﳉﺎﻣﻊ ﺍﻷﻣﻮﻱ ،ﻓﻘﺎﻝ ﰲ ﺧﻼﻝ ﻭﻋﻈﻪ :ﺇﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ ﻭﺳـﻠﻢ
ﺃﻓﻀﻞ ﻣﻦ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ" ،ﻭﻛﺎﻥ ﻳﺘﺮﺩﺩ ﺇﱃ ﺩﺭﺱ ﻭﺍﻟﺪﻱ ﺭﺟﻞ ﺃﻋﺮﻓﻪ ،ﻳﻘﺎﻝ ﻟﻪ ﳏـﻲ ﺍﻟـﺪﻳﻦ،
ﻭﻛﺎﻥ ﻣﻦ ﺍﻟﺴﺎﻣﻌﲔ ﻠﺴﻪ ﺣﲔ ﻗﺎﻝ :ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﺄﺧﱪ ﺍﻟﻮﺍﻟﺪ ﺑﺬﻟﻚ ،ﻓﺄﻧﻜﺮ ﺍﻟﻮﺍﻟﺪ ﺫﻟﻚ ﺣﲔ
ﺧﻄﺮ ﰲ ﺑﺎﻟﻪ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﺬﻱ ﺍﺳﺘﺪﻝ ﺑﻪ ﺍﳌﻌﺎﺭﺽ ﻭﻫﻮ ﺃﻓﻀﻞ ﻣﺎ ﻗﻠﺖ ﺇﱃ ﺁﺧـﺮﻩ ،ﻓـﺎﺟﺘﻤﻊ
ﺍﻟﻮﺍﻟﺪ ﺑﺎﻟﺸﻴﺦ ﻓﺎﺳﺘﺨﱪﻩ ﻋﻦ ﺣﻘﻴﻘﺔ ﻣﺎ ﺻﺪﺭ ﻣﻨﻪ ،ﻓﻘﺎﻝ :ﻧﻌﻢ ﻗﻠﺖ ﺫﻟﻚ ،ﻭﺃﻧﺎ ﺍﻵﻥ ﻋﻠﻴﻪ ،ﰒ ﻗﺎﻝ
ﱄ :ﰲ ﺫﻟﻚ ﺃﺳﻮﺓ ،ﰒ ﺃﺧﺮﺝ ﻛﺘﺎﺑﺎ ﻣﻦ ﺷﺮﻭﺡ ﺍﳊﺪﻳﺚ ﺃﺭﺍﻩ ﺍﻟﻨﻘﻞ ،ﻛﺬﺍ ﺃﺧﱪﱐ ﻣـﻦ ﻻ ﺭﻳﺒـﺔ
ﻋﻨﺪﻱ ﻭﻋﻨﺪ ﻛﻞ ﻋﺎﻗﻞ ﰲ ﺻﺪﻗﻪ ،ﻭﻳﻜﻔﻲ ﺍﳌﻨﺼﻒ ﻣﺎ ﺣﺮﺭﻧﺎﻩ ﻣﻦ ﺍﳌـﺴﺎﺋﻞ ،ﻭﻗﺮﺭﻧـﺎﻩ ﻣـﻦ
ﺍﻟﺪﻻﺋﻞ ،ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﻀﻠﻊ ﻣﻦ ﻓﻬﻢ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻓﻌﻠﻴﻪ ﲟﻄﺎﻟﻌﺔ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﹸﺃﱢﻟﻔـﺖ ﰲ ﻓـﻀﻞ
ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ،ﻭﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ.
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ﺍﻟﻔﻬﺮﺱ
ﻣﻘﺪﻣﺔ ﺍﻟﺘﺤﻘﻴﻖ
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﻭﱃ " :ﻋﻘﺪ ﺍﳉﻮﺍﻫﺮ ﺍﻟﺒﻬﻴﺔ ﰲ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺧﲑ ﺍﻟﱪﻳﺔ"..
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ" :ﺍﻷﺭﺑﻌﻮﻥ ﺣﺪﻳﺜﺎ ﰲ ﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ ".
ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ" :ﻣﺪﺍﺭﺝ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺃﻓﻀﻠﻴﺔ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝ ".