في ضيافة الله

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٠١‬‬ ‫ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻛﺎﻟﺬﻳﻦ ﻳﻠﺠﺆﻭﻥ ﺇﻟﻰ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻓـﻲ‬ ‫ﻳﻮﻡ ﺍﻟﻌﻴﺪ‪ ،‬ﻣﺤﺘﺠﻴﻦ ﺑﻘﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﺭﻣﻀﺎﻥ ﻭﻟﻰ ﻫﺎﺗﻬﺎ ﻳـﺎ ﺳـﺎﻗﻲ‬ ‫ﻣﺸﺘﺎﻗﺔ ﺗﺴـﻌﻰ ﺇﻟـﻰ ﻣﺸـﺘﺎﻕ‬ ‫ﻓــﺈﻥ ﻫــﺬﻩ ﺍﻷﻋﻤــﺎﻝ ﺍﻟﻤﺤﺮﻣــﺔ ﺇﻥ ﺟــﺎﺀﺕ ﺑﻌــﺪ‬ ‫ﺍﻟﻄﺎﻋﺎﺕ ﻓﻬﻲ ﻣﺎﺣﻴﺔ ﻟﻬﺎ ﻭﺇﻥ ﺟﺎﺀﺕ ﺑﻌﺪ ﺍﻟﻤﻌﺼﻴﺔ ﻓﻬﻲ‬ ‫ﺍﻟﻄﺎﻣﺔ ﺍﻟﻜﺒﺮﻯ‪ ،‬ﻛﺎﻟﺬﻳﻦ ﺍﺑﺘﻌﺪﻭﺍ ﻋﻦ ﺍﻟﺼﻮﻡ ﻭﺗﺠـﺎﻫﺮﻭﺍ‬ ‫ﺑﺎﻹﻓﻄﺎﺭ ﻏﻴﺮ ﻣﺮﺍﻋﻴﻦ ﺣﺮﻣﺔ ﺍﻟﺸـﻬﺮ ﺍﻟﻔﻀـﻴﻞ‪ ،‬ﻣﺤﺘﺠـﻴﻦ‬ ‫ﹺﺑ ‪‬ﺤﺮ ﺃﻭ ﺑﺮﺩ ﺃﻭ ﻋﻤﻞ ﺃﻭ ﺧﻮﻑ ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪.‬‬ ‫ﺑﻞ ﺍﻋﻠﻤﻮﺍ ﺃﻳﻬﺎ ﺍﻟﻤـﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨـﺎﺕ ﻭﺍﻟﻌـﺮﺍﻗﻴﻴﻦ‬ ‫ﻭﺍﻟﻌﺮﺍﻗﻴــﺎﺕ‪ ،‬ﻭﺃﻗﻮﻟﻬــﺎ ﺑ ‪‬ﻤــﻞﺀ ﺍﻟﻔــﻢ‪ :‬ﺑــﺄﻥ ﺍﷲ ﻳﺤــﺐ‬ ‫ﺍﻟﻌﺮﺍﻗﻴﻴﻦ ﻭﺍﻟﻌﺮﺍﻗﻴﺎﺕ ﻓﻠﺬﺍ ﺍﻣﺘﺤﻨﻬﻢ ﻓـﻲ ﺷـﻬﺮ ﺻـﻮﻣﻬﻢ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٠٢‬‬ ‫ﺑﺎﻟﺤﺮ ﻭﺍﻷﻧﻮﺍﺀ ﺍﻟﺠﻮﻳﺔ ﺍﻟﺼﻌﺒﺔ ﻭﺷﺘﻰ ﺍﻟﺒﻼﺀﺍﺕ‪ ،‬ﻓﺈﻥ ﺍﷲ‬ ‫ﺇﺫﺍ ﺃﺣﺐ ﺷﻌﺒﹰﺎ ﺍﺑﺘﻼﻩ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺗﻜﺜﻴـﺮ ﺍﻟﺜـﻮﺍﺏ ﻋﻠـﻴﻬﻢ‬ ‫ﺷــﺪﺩ ﻋﻠــﻴﻬﻢ ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﺳﺘﺨﻼﺻــﻬﻢ ﺍﻣﺘﺤــﻨﻬﻢ‪ ،‬ﻓــﻼ‬ ‫ﻳﻐـﺮﻧﻜﻢ ﺍﻟﺼـﻌﻮﺑﺎﺕ ﻭﻻ ﺗﻐـﺮﻧﻜﻢ ﺍﻟـﺪﻧﻴﺎ ﻭﻻ ﻳﻐ ـﺮﻧﻜﻢ‬ ‫ﺗﻘﻠـﺐ ﺍﻟـﺬﻳﻦ ﻛﻔـﺮﻭﺍ ﻓـﻲ ﺍﻟـﺒﻼﺩ ﻭﻻ ﺗﻐـﺮﻧﻜﻢ ﻓـﻲ ﺍﷲ‬ ‫ﺍﻟﻐﺮﻭﺭ‪.‬‬ ‫ﻓـﻮﺍﷲ ﺇﻧـﻪ ﺇﻥ ﻛـﺎﻥ ﺭﺣﻴﻤـﺎﹰ ﻓﺈﻧـﻪ ﺷـﺪﻳﺪ ﺍﻟﻌﻘـﺎﺏ‪،‬‬ ‫ﻭﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺪﻋﺎﺀ‪ :‬ﻭﺃﻳﻘﻨﺖ ﺃﻧـﻚ ﺃﺭﺣـﻢ ﺍﻟـﺮﺍﺣﻤﻴﻦ‬ ‫ﻓﻲ ﻣﻮﺿﻊ )ﺍﻟﻌﻔﻮ ﺍﻟﺮﺣﻤﺔ( ﻭﺃﺷﺪ ﺍﻟﻤﻌﺎﻗﺒﻴﻦ ﻓﻲ ﻣﻮﺿـﻊ‬ ‫)ﺍﻟﻨﻜــﺎﻝ ﻭﺍﻟﻨﻘﻤــﺔ( ﻭﺃﻋﻈــﻢ ﺍﻟﻤﺘﺠﺒــﺮﻳﻦ ﻓــﻲ ﻣﻮﺿــﻊ‬ ‫)ﺍﻟﻜﺒﺮﻳﺎﺀ ﻭﺍﻟﻌﻈﻤﺔ(‪ ...‬ﻓﺈﻧـﻪ ﺇﻥ ﺃﻋﻄـﻰ ﺍﻟﺼـﺎﺋﻢ ﻭﺍﻟﻘـﺎﺋﻢ‬ ‫ﺛﻮﺍﺑﻪ ﻓﺈﻧـﻪ ﻳﻌﻄـﻲ ﻟﻠﻤـﺬﻧﺐ ﺍﻟﻤﻘﺼـﺮ ﻋﻘﺎﺑـﻪ‪ ،‬ﻓﻬـﺬﺍ ﻫـﻮ‬ ‫ﺍﻟﻌﺪﻝ ﺑﻌﻴﻨﻪ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٠٣‬‬ ‫ﻟﻜـﻦ ﺍﻋﻠﻤـﻮﺍ ﺃﻥ ﺍﷲ ﻗـﺪ ﻳﺠﻌـﻞ ﺍﻟﻌﻘـﺎﺏ ﺩﻧﻴﻮﻳـﹰﺎ‬ ‫‪ -‬ﺃﻋﻨﻲ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ -‬ﻓـﺈﻥ ﺍﷲ ﺇﻥ ﻭﺟـﺪ ﺷـﻌﺒﺎﹰ ﻏﻴـﺮ ﻣﻄﻴـﻊ‬ ‫ﺍﺑﺘﻼﻩ ﺍﷲ ﺑﺎﻷﻣﺮﺍﺽ ﻭﺍﻷﻭﺑﺌﺔ )ﺍﻟﻜﻮﻟﻴﺮﺍ ﻭﻏﻴﺮﻫـﺎ( ﻋﺴـﻰ‬ ‫ﺃﻥ ﻳﺆﻭﺑﻮﺍ ﺃﻭ ﻳﺘﻮﺑﻮﺍ ﺃﻭ ﻳﻔﻴﺆﻭﺍ ﺇﻟﻰ ﺍﻟﺤﻖ ﻭﺇﻟﻰ ﺍﻟﻄﺎﻋـﺔ‪،‬‬ ‫ﻓـﺈﻥ ﻓـﺎﺅﻭﺍ ﻓـﺈﻥ ﺍﷲ ﻏﻔـﻮﺭ ﺭﺣـﻴﻢ‪ .‬ﻭﺇﻥ ﺗﻤـﺎﺩﻭﺍ ﺑـﺎﻟﻐﻲ‬ ‫ﻭﺍﻹﺛﻢ ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻓﻠﻦ ﻳﻐﻔﺮ ﻟﻬﻢ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻟﺒـﺎﺏ ﻣﻔﺘـﻮﺡ‬ ‫ﻟﺼﺐ ﺍﻟﻌﺬﺍﺏ ﺻﺒﹰﺎ‪ .‬ﺃﺟﺎﺭﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ‪.‬‬ ‫ﻭﻗــﺪ ﻳﺠﻌــﻞ ﺍﻟﻌﻘــﺎﺏ ﺃﺧﺮﻭﻳــﹰﺎ ﺃﻱ ﻓــﻲ ﺍﻵﺧــﺮﺓ‬ ‫ﻓﻴﺬﻳﻘﻬﻢ ﻋﺬﺍﺏ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻷﺧﻮﺓ ﻻ ﺗﻨﺘﻈﺮﻭﺍ ﻣـﻦ ﺍﷲ ﺍﻟﺮﺣﻤـﺔ ﻭﺃﻧـﺘﻢ‬ ‫ﺗﺒﺘﻌﺪﻭﻥ ﻋﻨﻪ ﻭﻻ ﺗﻨﺘﻈﺮﻭﺍ ﻣﻦ ﺍﷲ ﺍﻟﻔـﺮﺝ ﻭﺃﻧـﺘﻢ ﺗﻨﺴـﻮﻥ‬ ‫ﺫﻛﺮﻩ‪ ،‬ﻓﻬﻮ ﺩﻭﻣﺎﹰ ﻳﺘـﻮﺩﺩ ﺇﻟـﻴﻜﻢ ﻭﺃﻧـﺘﻢ ﺩﻭﻣـﹰﺎ ﺗﺘﺒﻐﻀـﻮﻥ‬ ‫ﺇﻟﻴﻪ‪ ،‬ﻓﻬﻞ ﺃﻣﻦ ﺃﻫﻞ ﺍﻟﻘﺮﻯ ﺃﻥ ﻳﺄﺗﻴﻬﻢ ﺑـﺄﺱ ﺍﷲ ﻭﻋﺬﺍﺑـﻪ‬ ‫ﻭﻫﻢ ﻧﺎﺋﻤﻮﻥ!!!!!! ﻭﻻ ﻳﻐ‪‬ﻴﺮ ﺍﷲ ﻣﺎ ﺑﻘـﻮﻡ ﺣﺘـﻰ ﻳﻐ‪‬ﻴـﺮﻭﺍ ﻣـﺎ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٠٤‬‬ ‫ﺑﺄﻧﻔﺴﻬﻢ‪ ،‬ﺍﻟﻠﻬﻢ ﻓﻐﻴ‪‬ﺮ ﺳﻮﺀ ﺣﺎﻟﻨـﺎ ﺑﺤﺴـﻦ ﺣﺎﻟـﻚ‪ ،‬ﺍﻟﻠﻬـﻢ‬ ‫ﻣ‪ ‬ﻦ ﻋﻠﻰ ﺍﻟﺠﻤﻴﻊ ﺑﺎﻟﻬﺪﺍﻳﺔ ﻭﺍﻟﺼﻼﺡ‪.‬‬ ‫ﻭﻛﻤـﺎ ﻻ ﻳﺨﻔـﻰ ﻓـﺈﻥ ﺍﻹﻧﺴـﺎﻥ ﺍﻟـﺬﻱ ﻳﺒﺘﻌـﺪ ﻋـﻦ‬ ‫ﺍﻟﺼﻴﺎﻡ ﻣﻦ ﺃﺟﻞ ﺃﺗﻔﻪ ﺍﻟـﺒﻼﺀﺍﺕ ﻭﺃﺧﻔﻬـﺎ ﻓﺴـﻴﺒﺘﻌﺪ ﻋـﻦ‬ ‫ﺑﺎﻗﻲ ﺍﻷﻣﻮﺭ ﻟﻨﻔﺲ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﺎﻓﻬﺔ ﻭﺍﻟﺤﺠـﺞ ﺍﻟﻮﺍﻫﻴـﺔ‪،‬‬ ‫ﺃﻻ ﺗﺮﻯ ﺍﻟﻜﺜﻴﺮ ﻗﺪ ﻫﺠﺮ ﺩﻭﺭ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺭﻳـﺎﺩﺓ ﺍﻟﻤﺴـﺎﺟﺪ‬ ‫ﻭﺯﻳـﺎﺭﺓ ﺍﻟﻤﺮﺍﻗـﺪ ﺣﺘـﻰ ﻓـﻲ )ﺍﻟﺰﻳـﺎﺭﺍﺕ ﺍﻟﻤﺨﺼﻮﺻـﺔ(‬ ‫ﻣﺤﺘﺠﺎﹰ ﺑﺴﻮﺀ ﺍﻷﻣﻦ ﻭﺻـﻌﻮﺑﺎﺕ ﺍﻟﻄﺮﻳـﻖ‪ ،‬ﻛـﻼ ﻓـﺎﻷﺟﺮ‬ ‫ﻋﻠـﻰ ﻗـﺪﺭ ﺍﻟﻤﺸـﻘﺔ‪ ،‬ﻭﺇﻥ ﺃﺭﺩﻧـﺎ ﺩﻭﻟـﺔ ﻛﺮﻳﻤـﺔ ﻳﻌـﺰ ﺑﻬـﺎ‬ ‫ﺍﻹﺳﻼﻡ ﻭﺃﻫﻠـﻪ ﻭﻳـﺬﻝ ﺑﻬـﺎ ﺍﻟﻨﻔـﺎﻕ ﻭﺃﻫﻠـﻪ‪ ،‬ﻓـﻼ ﺑ‪‬ـ ‪‬ﺪ ﻣـﻦ‬ ‫ﺍﻟﺼﺒﺮ ﻋﻠـﻰ ﺍﻟﺸـﺪﺍﺋﺪ ﻭﺍﻹﺻـﺮﺍﺭ ﻋﻠـﻰ ﺍﻟﺼـﻴﺎﻡ ﻭﺍﻟﻘﻴـﺎﻡ‬ ‫ﻭﺍﻟﺰﻳﺎﺭﺍﺕ ﻭﺗﻜﺜﻴﺮ ﺍﻟﻄﺎﻋـﺎﺕ ﻭﺗﺤـﺪﻱ ﺍﻟﺼـﻌﻮﺑﺎﺕ ﺃ‪‬ﻳـﹰﺎ‬ ‫ﻛﺎﻧﺖ‪.‬‬ ‫ﻟﺬﺍ ﻓﺈﻧﻲ ﺃﺩﻋﻮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨـﺎﺕ ﻭﺍﻟﻤﺴـﻠﻤﻴﻦ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٠٥‬‬ ‫ﻭﺍﻟﻤﺴـــﻠﻤﺎﺕ ﻟﻠﻤﻮﺍﻇﺒـــﺔ ﻋﻠـــﻰ ﺍﻟﻮﺍﺟﺒـــﺎﺕ ﻭﺗـــﺮﻙ‬ ‫ﺍﻟﻤﺤﺮﻣـﺎﺕ ﻭﺗﻌﻈـﻴﻢ ﺷـﻌﺎﺋﺮ ﺍﷲ ﻣـﻦ ﺍﻟﺰﻳـﺎﺭﺍﺕ ﻭﺭﻳـﺎﺩﺓ‬ ‫ﺍﻟﻤﺴﺎﺟﺪ ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻰ ﺻﻠﻮﺍﺕ ﺍﻟﺠﻤﻌﺔ ﻭﺍﻟﺠﻤﺎﻋـﺔ‬ ‫ﻭﺇﻗﺎﻣﺔ ﻣﻮﺍﻛﺐ ﺍﻟﻌﺰﺍﺀ ﻭﺫﻛﺮ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻭﺗﻄﺒﻴﻖ ﺍﻟﺤﻜﻢ‬ ‫ﺍﻟﺸﺮﻋﻲ ﻓﻲ ﺃﻧﻔﺴﻨﺎ ﻭﻓﻲ ﺷﺘﻰ ﻣﺠﺎﻻﺕ ﺍﻟﺤﻴﺎﺓ ﻭﻗﺒﻞ ﺃﻥ‬ ‫ﻧﻄﺒﻘﻬﺎ ﻋﻠﻰ ﺍﻟﻐﻴﺮ ﻟﻤﺠـﺮﺩ ﺍﻻﻧﺘﻘـﺎﻡ ﻭﺍﻟﺸـﻬﻮﺓ ﻭﺍﻟﺘﻨـﺎﻓﺲ‬ ‫ﺍﻟﺪﻧﻴﻮﻱ‪ ،‬ﻓﻤﺎ ﻣﻦ ﺣـﻖ ﺃﺣـﺪ ﺃﻥ ﻳﻘـﻴﻢ ﺣـﺪﻭﺩ ﺍﷲ ﻋﻠـﻰ‬ ‫ﺍﻵﺧﺮﻳﻦ ﻭﻫﻮ ﻏﻴﺮ ﻣﻄﺒﻖ ﻟﺤـﺪﻭﺩ ﺍﷲ‪ ،‬ﺃﻟـﻢ ﺗﺴـﻤﻌﻮﺍ ﻣـﺎ‬ ‫ﻭﺭﺩ ﻋــﻦ ﺃﻣﻴــﺮ ﺍﻟﻤــﺆﻣﻨﻴﻦ ‪ :‬ﺑﺄﻧــﻪ ﻧﻬــﻰ ﺃﻥ ‪‬ﻳﻄﺒــﻖ‬ ‫ﺍﻟﻘﺼ ـﺎﺹ ﻋﻠــﻰ ﺍﻟﺠــﺎﻧﻲ ﺇﻻ ﻣﻤــﻦ ﻻ ﻗﺼــﺎﺹ ﻋﻠﻴــﻪ‪،‬‬ ‫ﻓﺬﻫﺐ ﺍﻟﺠﻤﻴﻊ ﻭﻟﻢ ﻳﺒﻖ ﺃﺣﺪ‪ .‬ﻓﻘﻮ‪‬ﻣﻮﺍ ﺃﻧﻔﺴﻜﻦ ﻗﺒـﻞ ﺃﻥ‬ ‫ﺗﻘﻮ‪‬ﻣﻮﺍ ﺍﻵﺧﺮﻳﻦ‪.‬‬ ‫ﻓـﺈﻥ ﻓﻌـﻞ ﺍﻟﺨﻴـﺮ ﻭﻧﺸـﺮ ﺍﻟﻌـﺪﻝ ﻭﺍﻹﺣﺴـﺎﻥ ﺇﻟـﻰ‬ ‫ﺍﻵﺧـﺮﻳﻦ ﻭﺣﺴ ـﻦ ﺍﻟﺨﻠ ـﻖ ﻭﺍﻟﺰﻫ ـﺪ ﻭﺍﻟﺘﻘ ـﻮﻯ ﻭﺍﻟ ـﻮﺭﻉ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٠٦‬‬ ‫ﻭﺗﻜﺜﻴﺮ ﺍﻟﻄﺎﻋﺎﺕ ﻣﻄﻠﻮﺑﺔ ﻣﻦ ﺍﻟﺠﻤﻴﻊ ﻋﻠـﻰ ﺣـ ‪‬ﺪ ﺳـﻮﺍﺀ‪،‬‬ ‫ﻟﻴﺲ ﻓﻘﻂ ﻣﻄﻠﻮﺏ ﺍﻟﺘﻨﺎﻓﺲ ﺍﻟﺪﻧﻴﻮﻱ‪ ،‬ﺑﻞ ﺍﻟﻤﻄﻠﻮﺏ ﻫﻮ‬ ‫ﺍﻟﺘﻨﺎﻓﺲ ﺍﻷﺧﺮﻭﻱ‪ ،‬ﻓﺈﻥ ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘـﺎﻛﻢ ﻭﺇﻥ‬ ‫ﺃﻗــﺮﺑﻜﻢ ﺇﻟــﻰ ﺍﷲ ﺃﻛﺜــﺮﻛﻢ ﺇﻳﻤﺎﻧــﹰﺎ ﻭﻃﺎﻋــﺔ ﻭﺇﺧﻼﺻــﹰﺎ‬ ‫ﻭﺗﻬﺠـﺪﹰﺍ ﻭﺗﺴـﺒﻴﺤﺎﹰ‪ ....‬ﻭﺍﻋﻠﻤـﻮﺍ ﺃﻥ ﺭﻓـﻊ ﺍﻟـﺒﻼﺀ ﻣﻨـﻮﻁ‬ ‫ﺑﺎﻟﻘﻴﺎﻡ ﺑﻬﺬﻩ ﺍﻷﻣـﻮﺭ ﺑﻌـﺪ ﺷـﻜﺮ ﺍﷲ ﻭﺣﻤـﺪﻩ ﻋﻠـﻰ ﻛـﻞ‬ ‫ﺍﻷﻣﻮﺭ‪ ،‬ﺃﻟﻢ ﺗﺴﻤﻊ ﻣﺎ ﻭﺭﺩ‪ :‬ﺑﺎﻟﺸﻜﺮ ﺗﺪﻭﻡ ﺍﻟﻨﻌﻢ‪ ،‬ﻭﺑﻄﺒﻴﻌﺔ‬ ‫ﺍﻟﺤﺎﻝ ﺑﻐﻴﺮ ﺍﻟﺸﻜﺮ ﺗﺰﻭﻝ ﺍﻟﻨﻌﻢ‪ .‬ﻭﺍﻟﺸـﻜﺮ ﺍﻟﻤﻘﺼـﻮﺩ ﻣﻨـﻪ‬ ‫ﺍﻷﻋـﻢ ﻣـﻦ ﺍﻟﻠﺴـﺎﻧﻲ ﺑـﻞ ﺑﺎﻟﻔﻌـﻞ‪ ،‬ﺃﻱ ﺍﻟﻘﻴـﺎﻡ ﺑﺎﻷﻋﻤـﺎﻝ‬ ‫ﺍﻟﺼﺎﻟﺤﺎﺕ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ‪...‬‬ ‫ﻓـﺈﻥ ﻟﻸﻋﻤـﺎﻝ ﺍﻟﺼـﺎﻟﺤﺔ ﺁﺛﺎﺭﻫـﺎ ﺍﻹﻳﺠﺎﺑﻴـﺔ ﻋﻠـﻰ‬ ‫ﺍﻟﻔﺮﺩ ﻭﻋﻠﻰ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻄﺎﻟﺤﺔ ﻓﺈﻥ ﻟﻬـﺎ‬ ‫ﺁﺛﺎﺭ ﺳﻠﺒﻴﺔ ﺗﺘﺴﻊ ﺷﻴﺌﺎﹰ ﻓﺸﻴﺌﹰﺎ ﻟﺘﻌﻢ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﻓﺈﻥ‬ ‫ﺍﺑﺘﻌﺎﺩ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋـﻦ ﻗـﺮﺁﻧﻬﻢ ﻭﺩﺳـﺘﻮﺭﻫﻢ ﻭﺃﺣﻜـﺎﻣﻬﻢ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٠٧‬‬ ‫ﻭﺃﻧﺒﻴــﺎﺋﻬﻢ ﻭﺭﺳــﻮﻟﻬﻢ ﻭﺃﺋﻤــﺘﻬﻢ ﻭﻣــﺮﺍﺟﻌﻬﻢ ﻭﺍﺷــﺘﺪﺍﺩ‬ ‫ﺍﻟﺨﻼﻓﺎﺕ ﺑﻴﻨﻬﻢ ﺃﺩﻯ ﺇﻟﻰ ﻛﺜﺮﺓ ﺍﻟﺒﻼﺀ ﻋﻠﻴﻬﻢ‪ ،‬ﻓﻮﺍﷲ ﻟـﻮ‬ ‫ﻛﺎﻥ ﺍﻟﻤﺆﻣﻨﻮﻥ ﻣﺘﺮﺍﺻﻴﻦ ﻛﺼﻒ ﻭﺍﺣـﺪ ﻟﻜﻨﹼـﺎ ﻛﺎﻟﺒﻨﻴـﺎﻥ‬ ‫ﺍﻟﻤﺮﺻــﻮﺹ ﻣــﺎ ﺍﺳــﺘﻄﺎﻉ ﺃﺣــﺪ ﺍﺧﺘﺮﺍﻗــﻪ ﺇﻃﻼﻗــﹰﺎ ﺑــﻞ‬ ‫ﻻﺳﺘﻄﻌﻨﺎ ﺍﺧﺘﺮﺍﻕ ﺍﻟﻌﺪﻭ ﻭﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻟﻨﺎ ﺗﻤﺰﻳﻘﺎﹰ‪.‬‬ ‫ﺛﻢ ﺇﻧﻲ ﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﺃﺩﻋﻮ ﺍﻟﺤﻜﻮﻣـﺔ ﺍﻟﻌﺮﺍﻗﻴـﺔ‬ ‫ﻟﺘﻮﻓﻴﺮ ﻛﺎﻓﺔ ﺍﻷﺟﻮﺍﺀ ﺍﻟﺘﻲ ﺗﻮﻓﺮ ﻟﻠﺸﻌﺐ ﺍﻟﻌﺮﺍﻗـﻲ ﻓﺮﺻـﺔ‬ ‫ﺍﻟﻘﻴﺎﻡ ﺑﻮﺍﺟﺒﺎﺗﻪ ﻭﺍﻟﺘﺰﺍﻣﺎﺗﻪ ﺍﻟﺪﻳﻨﻴـﺔ ﻭﺇﻗﺎﻣـﺔ ﺷـﻌﺎﺋﺮﻩ ﻛـﻞ‬ ‫ﺣﺴـﺐ ﻣﺬﻫﺒ ـﻪ ﻭﺩﻳﻨ ـﻪ ﺑﻤـﺎ ﻻ ﻳﺘﻌ ـﺎﺭﺽ ﻣ ـﻊ ﺍﻟﺸ ـﺮﻳﻌﺔ‬ ‫ﺍﻟﺴﻤﺤﺎﺀ‪.‬‬ ‫ﻭﺃﻭﻝ ﺷﻲﺀ ﻳﺘﻴﺢ ﻟﻠﻌﺮﺍﻗﻴﻴﻦ ﺍﻟﻔﺮﺻﺔ ﻟﻠﻘﻴـﺎﻡ ﺑـﺬﻟﻚ‬ ‫ﻭﻳﻜﺜﺮ ﺍﻟﻄﺎﻋﺔ ﻭﻳﺬﻫﺐ ﺑﺎﻟﻤﻌﺎﺻﻲ‪ ،‬ﻫﻮ ﺳﻌﻲ ﺍﻟﺤﻜﻮﻣـﺔ‬ ‫ﻹﺧﺮﺍﺝ ﺍﻟﻤﺤﺘﻞ ﻣﻦ ﺃﺭﺿﻨﺎ ﺍﻟﻤﻘ ‪‬ﺪﺳﺔ ﻭﻋـﺪﻡ ﺗﻮﻗﻴـﻊ ﺃﻱ‬ ‫ﺍﺗﻔﺎﻕ ﻣﻊ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻤﺤﺘﻠﻴﻦ‪ ،‬ﻭﺍﻹﻓـﺮﺍﺝ ﻋـﻦ ﺍﻟﻤﻌﺘﻘﻠـﻴﻦ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٠٨‬‬ ‫ﺍﻟﻤﻈﻠﻮﻣﻴﻦ ﻭﺍﻷﺑﺮﻳﺎﺀ ﻭﺍﻟﻤﻘﺎﻭﻣﻴﻦ ﺍﻟﺸـﺮﻓﺎﺀ ﻓـﻲ ﺳـﺠﻮﻥ‬ ‫ﺍﻟﻤﺤﺘﻞ ﺃﻭ ﺳﺠﻮﻥ ﺍﻟﺤﻜﻮﻣﺔ ﺍﻟﻌﺮﺍﻗﻴـﺔ‪ ،‬ﺛـﻢ ﻣـﻦ ﺍﻷﻣـﻮﺭ‬ ‫ﺍﻟﺘﻲ ﻳﺠﺐ ﺃﻥ ﺗﻮﻓﺮﻫﺎ ﺍﻟﺤﻜﻮﻣﺔ ﻭﻣﻤﺎ ﻳﻘﻊ ﻋﻠﻰ ﻋﺎﺗﻘﻬـﺎ‬ ‫ﻫﻮ ﺍﻟﺴﻌﻲ ﺍﻟﺤﺜﻴﺚ ﻭﺍﻟﺠﺪﻱ ﻟﺘﻮﻓﻴﺮ ﺍﻟﺨﺪﻣﺎﺕ ﻣـﻦ ﻣـﺎﺀ‬ ‫ﻭﻛﻬﺮﺑﺎﺀ ﻭﺩﻭﺍﺀ ﻭﻏﺬﺍﺀ ﻭﺗﺸﻜﻴﻞ ﺃﻓﻮﺍﺝ ﺧﺎﺻﺔ ﻟﺤﻤﺎﻳـﺔ‬ ‫ﺍﻟﻤﺮﺍﻗﺪ ﻭﺯﺍﺋﺮﻳﻬـﺎ ﻭﺍﻟﻤﺴـﺎﺟﺪ ﻭﺍﻟﺤﺴـﻴﻨﻴﺎﺕ ﻭﺍﻟﻜﻨـﺎﺋﺲ‬ ‫ﻭﺩﻭﺭ ﺍﻟﻌﺒـﺎﺩﺓ ﻭﺭﻭﺍﺩﻫـﺎ‪ ،‬ﺑﺎﻟﺸـﻜﻞ ﺍﻟـﺬﻱ ﻳـﻮﻓﺮ ﺷـﻌﻮﺭ‬ ‫ﺍﻷﻣﻦ ﻋﻨﺪ ﺍﻟﻌﺮﺍﻗﻴﻴﻦ‪ ،‬ﻭﺇﻥ ﻟﻢ ﺗﻮﻓﺮ ﺍﻟﺤﻜﻮﻣﺔ ﻛﻞ ﺫﻟـﻚ‬ ‫ﻓﺴﺘﻜﻮﻥ ﻣﻘﺼﺮﺓ ﺃﻣﺎﻡ ﺍﷲ ﻭﺃﻣﺎﻡ ﺷﻌﺒﻬﺎ‪.‬‬ ‫ﻭﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ﻓﺈﻥ ﺩﻋﻮﺗﻨﺎ ﻟﻠﺤﻜﻮﻣﺔ ﺑﻬﺬﻩ ﺍﻷﻣﻮﺭ‬ ‫ﻻ ﻳﻌﻨـﻲ ﺇﻟﻐـﺎﺀ ﺍﻟـﺪﻭﺭ ﺍﻷﻛﺒـﺮ ﻭﺍﻟﻔﻌـﺎﻝ ﺍﻷﻭﻝ ﻓـﻲ ﻧﺸـﺮ‬ ‫ﺍﻟﻮﻋﻲ ﺍﻟﺪﻳﻨﻲ ﺍﻟﺼﺤﻴﺢ ﺍﻟﺬﻱ ﻳﻘﻊ ﻋﻠـﻰ ﻋـﺎﺗﻖ ﺍﻟﺤـﻮﺯﺓ‬ ‫ﺍﻟﻌﻠﻤﻴﺔ ﻭﺭﺟﺎﻝ ﺍﻟﺪﻳﻦ ﻣﻦ ﻛﻞ ﺍﻟﻄﻮﺍﺋﻒ‪ ،‬ﺍﻟﺬﻳﻦ ﻓﻬﻤـﻮﺍ‬ ‫ﺍﻟﻌﻠـﻢ ﻭﺗﻔﻘﻬـﻮﺍ ﻓـﻲ ﺩﻳـﻨﻬﻢ ﺣـﻖ ﺗﻔﻘـﻪ ﻭﺍﺑﺘﻌـﺪﻭﺍ ﻋـﻦ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٠٩‬‬ ‫ﺍﻻﻧﺤﻴﺎﺯ ﻭﺍﻟﺘﻌﺼﺐ‪ ،‬ﻻ ﻛﺎﻟـﺬﻳﻦ ﺻـﻴﺮﻭﺍ ﺍﻹﻓﺘـﺎﺀ ﺣﺮﻓـﺔ‬ ‫ﻭﺍﻟﺴﻴﺎﺳﺔ ﻋﻨﻔﹰﺎ ﻭﺗﻌﺪﻳﹰﺎ ﻋﻠـﻰ ﺍﻵﺧـﺮﻳﻦ ﻭﻗـﺘ ﹰﻼ ﻟﻬـﻢ‪ ،‬ﺑـﻞ‬ ‫ﻭﺻﻞ ﺍﻷﻣﺮ ﺇﻟﻰ ﻓﺘﺎﻭﻯ ﻣﺎ ﺃﻧﺰﻝ ﺍﷲ ﺑﻬﺎ ﻣﻦ ﺳﻠﻄﺎﻥ ﻓﺼﺎﺭ‬ ‫ﺍﻵﺧﺮﻭﻥ ﻳﺘﻬﺠﻤﻮﻥ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺑﺴـﺒﺐ ﺍﻟﺜﻠـﺔ ﺍﻟﺘـﻲ ﻻ‬ ‫ﺗﻔﻘﻪ ﻣﻦ ﺍﻹﺳـﻼﻡ ﺷـﻴﺌﹰﺎ‪ .‬ﺃﻭ ﻛﺎﻟـﺬﻳﻦ ﻳـ ‪‬ﺪﻋﻮﻥ ﺍﻻﺟﺘﻬـﺎﺩ‬ ‫ﻭﺣـﻖ ﺍﻹﻓﺘـﺎﺀ ﺑﻐﻴـﺮ ﺣﺠـﺔ ﻭﻻ ﻛﺘـﺎﺏ ﻣﻨﻴـﺮ‪ ،‬ﻭﺃﺧـﺬﻭﺍ‬ ‫ﻳﻨﺸـﺮﻭﻥ ﻓﺘـﺎﻭﺍﻫﻢ ﺑـﻴﻦ ﺍﻟﺸـﺒﺎﺏ ﻛﻤـﺎ ﺗﻨﺘﺸـﺮ ﺍﻟﻨـﺎﺭ ﻓـﻲ‬ ‫ﺍﻟﺤﻄﺐ‪ .‬ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻓـﺈﻥ ﻣـﻦ ﺃﻓﺘـﻰ ﺑﻐﻴـﺮ ﻋﻠـﻢ ﺃﻛﺒـﻪ ﺍﷲ‬ ‫ﻋﻠﻰ ﻣﻨﺨﺮﻳﻪ ﻓﻲ ﺍﻟﻨﺎﺭ‪...‬‬ ‫ﻭﻳﺒﻘــﻰ ﻭﺍﺟــﺐ ﺍﻟﺠــﺎﻣﻊ ﻟﻠﺸــﺮﺍﺋﻂ ﻧﺸــﺮ ﺍﻟــﻮﻋﻲ‬ ‫ﻭﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻓﻲ ﻛﻞ‬ ‫ﺑﻘﺎﻉ ﺍﻟﻌﺎﻟﻢ ﻻ ﻓﺮﻕ ﺑﻴﻦ ﺑﻘﻌﺔ ﻭﺃﺧﺮﻯ‪ ..‬ﻓﺈﻥ ﺍﻟﺤﻖ ﺣﻖ ﻻ‬ ‫ﻳﺤﺪﻩ ﻣﻜـﺎﻥ ﻭﻻ ﺯﻣـﺎﻥ‪ ...‬ﻭﻣـﻦ ﺍﺩﻋـﻰ ﻏﻴـﺮ ﺫﻟـﻚ ﻓﻬـﻮ‬ ‫ﻛﻤﺪﻉ ﻟﻘﻮﻝ ﺑﻼ ﺩﻟﻴﻞ‪.‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١١٠‬‬ ‫ﻭﻓﻲ ﺁﺧﺮ ﺍﻟﻤﻄﺎﻑ ﺃﻗﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺑﺤﻖ ﻣﺤﻤﺪ ﻭﺁﻟﻪ‬ ‫ﺣﺮﺭ ﺑﻠﺪﻧﺎ‪ .‬ﻭﺃﺑﻌﺪ ﺍﻟﻤﺤﺘﻞ ﻋﹼﻨﺎ‪ .‬ﻭﻭﻓﻘﻨﺎ ﻭﺍﻧﺼﺮﻧﺎ‪ .‬ﻭﺃﻋﻄﻨـﺎ‬ ‫ﻭﺃﻧﻠﻨﺎ‪ .‬ﻭﻓﻴﻤﺎ ﺑﻴﻨﻨﺎ ﻓﻮﺣﺪﻧﺎ‪ .‬ﻭﺗﹸـﺐ ﻋﻠﻴﻨـﺎ ﻭﺍﺭﺣﻤﻨـﺎ‪ .‬ﻭﻓـﻲ‬ ‫ﻋﻴﺪﻧﺎ ﻫﺬﺍ ﻓﺎﺳﻌﺪﻧﺎ‪ .‬ﻭﺑﺎﻟﻤﻘﺎﻭﻣﺔ ﻓﺄﻳﺪﻧﺎ‪ .‬ﻭﻟﻠﺤـﻖ ﻓﺎﻫـﺪﻧﺎ‪.‬‬ ‫ﻭﻟﻠﺼـﺒﺮ ﻓﺄﻟﻬﻤﻨـﺎ‪ .‬ﻭﻣـﻦ ﺍﻟﻌﻠـﻢ ﻓﺎﺳـﻘﻨﺎ‪ .‬ﻭﻣـﻊ ﺍﻟﻌـﺮﺍﻗﻴﻴﻦ‬ ‫ﻓﺂﺧﻨـﺎ‪ .‬ﻭﻋـﻦ ﺍﻹﺭﻫـﺎﺑﻴﻴﻦ ﻓﺄﺑﻌـﺪﻧﺎ‪ .‬ﻭﻋﻠـﻰ ﺑﻼﺋﻨـﺎ ﻓﺄﻋﻨﹼـﺎ‪.‬‬ ‫ﻭﻟﻬﺬﻩ ﺍﻟﻐﻤ‪‬ﺔ ﻓﺎﻛﺸﻒ ﻋﻨﹼﺎ‪ .‬ﺍﻟﻠﻬﻢ ﻭﻟﺪﻭﻟﺔ ﺍﻟﺤـﻖ ﻓﺮ ﹼﻏﺒﻨـﺎ‪.‬‬ ‫ﻭﻣ ـﻊ ﺍﻟﻤﻤﻬ ـﺪﻳﻦ ﻟﻬ ـﺎ ﻓﺎﺟﻌﻠﻨ ـﺎ‪ .‬ﺍﻟﻠﻬ ـﻢ ﻭﻫ ـﺐ ﺍﻟﺴ ـﻴﺎﺩﺓ‬ ‫ﻟﺤﻜﻮﻣﺘﻨـﺎ‪ .‬ﻟﻜـﻲ ﺗﻜـﻮﻥ ﻟﻠﺸـﻌﺐ ﻋﻮﻧـﹰﺎ‪ .‬ﻭﻷﺭﺿـﻨﺎ ﻣـﻦ‬ ‫ﺍﻟﻤﺤﺘﻞ ﺻﻮﻧﺎ‪.‬‬ ‫ﻭﺁﺧﺮ ﺩﻋﻮﺍﻧﺎ ﺃﻥ ﺍﻟﺤﻤﺪ ﷲ ﺭﺏ‪ ‬ﺍﻟﻌﺎﻟﻤﻴﻦ‪ .‬ﻭﺷﻜﺮﹰﺍ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١١١‬‬ ‫‪(١)‬‬ ‫ﻟﻌﻞ ﺃﻫﻢ ﺍﻟﻤﺸﺎﻛﻞ ﺍﻟﺘﻲ ﻣـﺮ ﺑﻬـﺎ ﺍﻟﺸـﻌﺐ ﺍﻟﻌﺮﺍﻗـﻲ‬ ‫ﻓﻲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓ ﺍﻟﻘﺼﻴﺮﺓ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﺃﻭ ﻓـﻲ ﺷـﻬﺮ ﺭﻣﻀـﺎﻥ‬ ‫ﺑﺎﻟﺘﺨﺼﻴﺺ ﺇﻟﻰ ﻳﻮﻣﻨﺎ ﻫﺬﺍ‪ ،‬ﻋﺪ‪‬ﺓ ﻣﺸﺎﻛﻞ ﻣﻨﻬﺎ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﻣﺴﺎﻟﺔ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﺃﻭﻝ ﺷـﻬﺮ ﺭﻣﻀـﺎﻥ‬ ‫ﺍﻟﻤﺒﺎﺭﻙ ﺃﻭ ﻓﻲ ﻳـﻮﻡ ﺍﻟﻌﻴـﺪ‪ ،‬ﺃﻱ ﻓـﻲ ﺃﻭﻝ ﺷـﻬﺮ ﺷـﻮﺍﻝ‪،‬‬ ‫ﻭﻟﻌ ﱠﻞ ﺍﻟﻤﺸﻜﻠﺔ ﺃﻛﺒﺮ ﻓﻲ ﺍﻟﻨﻬﺎﻳـﺔ‪ ،‬ﺣﻴـﺚ ﺃﻥ ﺍﻟﻔـﺮﺩ ﻳﻘـﻊ‬ ‫ﺑﻴﻦ ﻣﺤﻈﻮﺭﻳﻦ‪ ،‬ﻭﻫﻤﺎ‪ :‬ﺍﻹﻓﻄـﺎﺭ ﺍﻟﻤﺘﻌﻤـﺪ‪ ،‬ﻭﺻـﻮﻡ ﻳـﻮﻡ‬ ‫ﺍﻟﻌﻴﺪ ﻭﻫﻮ ﻣﺤﺮﻡ‪ ،‬ﻛﺬﻟﻚ ﺍﻹﻓﻄﺎﺭ‪ ،‬ﻓﻨﻘـﻮﻝ‪ :‬ﺣـﻼﹰ ﻟـﺬﻟﻚ‬ ‫ﻭﻷﻥ ﺍﻟﻌﺮﺍﻕ ﻳﺤﺘﺎﺝ ﺇﻟـﻰ ﺍﻟﺘﻮﺣـﺪ ﻭﺍﻻﺗﺤـﺎﺩ ﺣﺘـﻰ ﻓـﻲ‬ ‫ﺍﻷﻣﻮﺭ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻌﻘﺎﺋﺪﻳﺔ ﻭﺍﻻﺟﺘﻤﺎﻋﻴﺔ‪ ،‬ﻻ ﺑ‪‬ﺪ‪ ‬ﻋﻠﻴﻨﺎ ﻣـﻦ‬ ‫ﺗﺸﻜﻴﻞ ﻟﺠﻨﺔ ﻋﻠﻴﺎ ﻣﺸﺘﺮﻛﺔ ﺑـﻴﻦ ﺍﻟﺴـﻨﺔ ﻭﺍﻟﺸـﻴﻌﺔ ﻟﺮﺅﻳـﺔ‬ ‫)‪ (١‬ﻫﺬﻩ ﺍﻟﺨﻄﺒﺔ ﺗﻀﻤﻨﺖ ﻣﺴﺄﻟﺔ ﺍﻟﺮﺅﻳﺎ ﻓﻲ ﺃﻭﻝ ﺍﻟﺸﻬﺮ‪.‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١١٢‬‬ ‫ﺍﻟﻬﻼﻝ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀـﺎﻥ ﺍﻟﻤﺒـﺎﺭﻙ ﺃﻭ ﻏﻴـﺮﻩ ﻣـﻦ‬ ‫ﺍﻟﺸﻬﻮﺭ ﻋﻠـﻰ ﺣـ ‪‬ﺪ ﺳـﻮﺍﺀ‪ ،‬ﻭﻣـﻦ ﺍﻟﻄﺒﻴﻌـﻲ ﺗﻜـﻮﻥ ﻫـﺬﻩ‬ ‫ﺍﻟﻠﺠﻨﺔ ﺫﺍﺕ ﺧﺒﺮﺓ ﻓﻲ ﺍﻟﻔﻠﻚ ﻭﻣﻨـﺎﺯﻝ ﺍﻟﻘﻤـﺮ‪ ،‬ﻣـﻊ ﺗـﻮﻓﺮ‬ ‫ﺍﻟﺸﺮﻭﻁ ﺍﻷﺧﺮﻯ ﻛﺎﻟﻮﺛﺎﻗﺔ ﻭﻏﻴﺮﻫﺎ‪ ،‬ﺣﺘﻰ ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ‬ ‫ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﻟﻠﺸﻌﺐ ﺍﻟﻌﺮﺍﻗﻲ‪ ،‬ﺣﻴﺚ ﺃﻥ ﺍﻻﻃﻤﺌﻨـﺎﻥ ﺃﻫـﻢ‬ ‫ﺷﻲﺀ ﺑﻞ ﻫﻮ ﺍﻟﻤﺮﺗﻜﺰ ﺍﻟﻮﺣﻴﺪ ﺍﻟـﺬﻱ ﻳﺒﻨـﻲ ﻋﻠﻴـﻪ ﺍﻟﻔـﺮﺩ‬ ‫ﺻﻴﺎﻣﻪ ﻭﻗﻴﺎﻣﻪ ﻭﺇﻓﻄﺎﺭﻩ ﻭﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻫﺬﻩ ﺍﻟﻤﺸﻜﻠﺔ ﻋﻠـﻰ‬ ‫ﺻــﻌﻴﺪ ﺃﺧــﺮﻭﻱ ﺃﻭ ﺩﻳﻨــﻲ ﺃﻭ ﺣﺘــﻰ ﺍﻟﻌﻘﺎﺋــﺪﻱ‪ ،‬ﺃﻣــﺎ‬ ‫ﺍﻟﻤﺸﺎﻛﻞ ﺍﻷﺧﺮﻯ ﺍﻟﺘﻲ ﺗﺤﺘﺎﺝ ﺇﻟﻰ ﺍﻟﺤﻞ ﻓﻠﻌﻠﻬـﺎ ﺃﻣـﻮﺭ‬ ‫ﺍﺟﺘﻤﺎﻋﻴﺔ ﺃﻭ ﺍﻗﺘﺼﺎﺩﻳﺔ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬ ‫‪‬‬ ‫ﻟﻌﻠﻨﺎ ﻗﺪ ﻧﺎﻗﺸﻨﺎ ﻓﻲ ﺧﻄﺒﺔ‪ ‬ﺃﻭ ﻣﻨﺎﺳـﺒ ‪‬ﺔ ﺳـﺎﺑﻘﺔ ﻓﻜـﺮﺓ‬ ‫ﺍﻟﻌﻴﺪ‪ ،‬ﺇﻻ ﺃﻥ ﻫﺬﺍ ﻻ ﻳﻌﻨﻲ ﺃﻥ ﻣﺎ ﻗﻠﻨـﺎﻩ ﻫـﻮ ﻛـﻞ ﺷـﻲﺀ‪،‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١١٣‬‬ ‫ﻓﺈﻥ ﺍﻟﻌﻠﻢ ﺑﺤﺮ ﻛﺒﻴﺮ ﻛﻠﻤـﺎ ﺩﺧﻠـﺖ ﻓﻴـﻪ ﻭﺟﺪﺗـﻪ ﺃﻭﺳـﻊ‬ ‫ﻭﺃﻭﺳﻊ ﻻ ﺍﻟﻌﻜﺲ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤـﺎﻝ‪ ،‬ﻭﺍﻟـﺪﻟﻴﻞ ﻋﻠـﻰ ﺫﻟـﻚ‬ ‫ﻗﻮﻟـﻪ ﺗﻌـﺎﻟﻰ‪ (١)Zª© ¨§¦[ :‬ﺇﺫﻥ‬ ‫ﻛﻠﻤﺎ ﺗﺼﻮﺭﺕ ﺃﻧﻚ ﺃﺗﻤﻤﺖ ﻋﻠﻤـﻚ ﺃﻭ ﺃﻧﻬﻴﺘـﻪ ﻭﺻـﺮﺕ‬ ‫ﻣﺘﻜﺎﻣ ﹰﻼ ﻣـﻦ ﻫـﺬﻩ ﺍﻟﻨﺎﺣﻴـﺔ ﻭﺟـﺪﺕ ﺃﻥ ﺃﻣﺎﻣـﻚ ﺍﻟﻜﺜﻴـﺮ‬ ‫ﻭﺍﻟﻜﺜﻴﺮ‪ ،‬ﺑﻞ ﺃﻥ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﺑﺴﻴﻂ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻃﺮﻭﺣﺔ‪،‬‬ ‫ﻭﻫـﻲ ﺃﻧـﻚ ﺣﻴﻨﻤـﺎ ﺗﻘـﺮﺃ ﻛﺘﺎﺑـﹰﺎ ﻷﻭﻝ ﻣـﺮ‪‬ﺓ ﺗﻔﻬـﻢ ﺑﻌـﺾ‬ ‫ﺍﻷﻣﻮﺭ ﻭﺣﻴﻨﻤﺎ ﺗﻘﺮﺃﻩ ﻣ ‪‬ﺮﺓ ﺃﺧﺮﻯ ﺗﻔﻬﻢ ﺃﻣﻮﺭ ﺃﺧـﺮﻯ ﻟـﻢ‬ ‫ﺗﻜﻦ ﻗﺪ ﻓﻬﻤﺘﻬﺎ ﺳﺎﺑﻘﹰﺎ‪ ،‬ﻓﻬﺬﺍ ﺩﻟﻴـﻞ ﻋﻠـﻰ ﺃﻥ ﺍﻟﻌﻠـﻢ ﻏﻴـﺮ‬ ‫ﻣﺘﻨﺎﻩ ﺣﺎﻟﻪ ﺣﺎﻝ ﺍﻟﺘﻜﺎﻣﻞ‪ ،‬ﻭﺧﺼﻮﺻﺎﹰ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻜﺎﻣﻠﻴﺔ ﻻ‬ ‫ﺍﻟﺘﺴﺎﻓﻠﻴﺔ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ‪.‬‬ ‫ﻭﻋﻠﻴﻪ ﻓﻴﻜﻮﻥ ﻣﺎ ﻃﺮﺣﻨﺎﻩ ﻣﻦ ﻓﻜﺮﺓ ﺍﻟﻌﻴﺪ ﻭﻧﺎﻗﺸـﻨﺎﻩ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﻳﻮﺳﻒ‪ ،‬ﺍﻵﻳﺔ‪.(٧٦) :‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١١٤‬‬ ‫ﻭﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻓﻴـﻪ ﻣـﻦ ﺃﻗـﻮﺍﻝ ﺇﻧﻤـﺎ ﻛـﺎﻥ ﻗﻠﻴـﻞ ﻣـﻦ ﻛﺜﻴـﺮ‬ ‫ﻭﻛﻠﻤﺎ ﺃﺭﺩﻧﺎ ﺍﻟﺘﻮﺳﻊ ﻛﺜﺮ ﺍﻟﻜـﻼﻡ ﻓـﻲ ﺃﻱ ﻣﻮﺿـﻮﻉ ﻣـﻦ‬ ‫ﺍﻟﻤﻮﺍﺿﻴﻊ‪ ،‬ﻫﺬﺍ ﻣﻀﺎﻓﺎﹰ ﺇﻟﻰ ﺃﻥ ﺍﻟﻨﻘﺎﺵ ﻓﻲ ﺍﻟﻌﻴـﺪ ﻳﻜـﻮﻥ‬ ‫ﻣﻦ ﻋﺪ‪‬ﺓ ﺟﻮﺍﻧﺐ‪ :‬ﻣﻨﻬﺎ ﻧﻔﺲ ﻓﻜﺮﺓ ﺍﻟﻌﻴـﺪ‪ ،‬ﻭﻣﻨﻬـﺎ ﻓﻜـﺮﺓ‬ ‫ﻋﻴﺪ ﺍﻟﻔﻄﺮ‪ ،‬ﻭﻣﻨﻬـﺎ ﺃﻳﻀـﹰﺎ ﻓﻜـﺮﺓ ﻋﻴـﺪ ﺍﻷﺿـﺤﻰ‪ ،‬ﻓﻬـﺬﻩ‬ ‫ﺛﻼﺛﺔ‪.‬‬ ‫ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺑﺎﺏ ﺁﺧﺮ ﻷﺣﺪ ﻣﺼﺎﺩﻳﻖ ﺍﻟﻌﻴـﺪ‬ ‫ﻭﻟﻮ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻷﻋﻢ‪ ،‬ﻛﻌﻴﺪ ﺍﻟﻐﺪﻳﺮ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪ ،‬ﺇﻻ ﺃﻥ‬ ‫ﻋﻴﺪ ﺍﻟﻐﺪﻳﺮ ﻳﺨﺘﻠﻒ ﻓﻲ ﺑﻌﺾ ﺍﻟﺠﻮﺍﻧﺐ‪ :‬ﻛﻌـﺪﻡ ﺣﺮﻣـﺔ‬ ‫ﺻﻮﻣﻪ‪ ،‬ﻭﺃﻧﻪ ﻟﻢ ﻳﺄﺕ ﺑﻌﺪ ﻋﺒﺎﺩﺓ ﻣﻌﻴﻨﺔ ﺃﻭ ﻓﺮﻉ ﻣﻦ ﻓـﺮﻭﻉ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﺣﻴﺚ ﺃﻥ ﻓﻜﺮﺓ ﻋﻴـﺪ ﺍﻟﻐـﺪﻳﺮ ﺗﻜـﻮﻥ ﺃﻭﺳـﻊ ﻣـﻦ‬ ‫ﻧﺎﺣﻴﺔ ﻭﺃﺿﻴﻖ ﻣﻦ ﻧﺎﺣﻴ ‪‬ﺔ ﺃﺧﺮﻯ ﻭﺍﻟﺘﻲ ﺃﺷـﺮﻧﺎ ﺇﻟﻴﻬـﺎ ﻗﺒـﻞ‬ ‫ﻗﻴﻞ‪ :‬ﻣﻦ ﻋﺪﻡ ﺗﺮﺗﺐ ﺍﻟﺤﺮﻣﺔ ﻭﻋﺪﻡ ﺣﺮﻣﺔ ﺍﻟﺼﻮﻡ‪.‬‬ ‫ﺃﻣﺎ ﺃﻧﻪ ﻳﻜﻮﻥ ﺃﻋﻤﻖ ﺃﻭ ﺃﻭﺳﻊ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﺃﻧـﻪ ﺟـﺎﺀ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١١٥‬‬ ‫ﺑﻌﺪ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﻭﻟﻮ ﻛﺄﻃﺮﻭﺣﺔ‪ ،‬ﺣﻴـﺚ ﺃﻧـﻪ‬ ‫ﻓﻲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺗﻢ ﻧﺒﻮ‪‬ﺓ ﻭﺭﺳﺎﻟﺔ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪ‪ ،‬ﻛﻤﺎ ﻓﻲ‬ ‫ﺍﻵﻳـــﺔ ﺍﻟﺸــــﺮﻳﻔﺔ‪ONMLK[ :‬‬ ‫‪ ،(١)ZU TS RQP‬ﻭﺇﺗﻤــﺎﻡ‬ ‫ﺍﻟﻨﺒ ‪‬ﻮﺓ ﺟﺰﺀﺍﹰ ﻣﻨﻬﺎ‪ .‬ﻭﻧﺤﻦ ﻧﻌﻠﻢ ﺃﻥ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺧﻤﺴـﺔ‪:‬‬ ‫)ﺍﻟﻌـﺪﻝ‪ ،‬ﻭﺍﻟﺘﻮﺣﻴـﺪ‪ ،‬ﻭﺍﻟﻨﺒـ ‪‬ﻮﺓ‪ ،‬ﻭﺍﻹﻣﺎﻣـﺔ‪ ،‬ﻭﺍﻟﻤﻌـﺎﺩ ﻳـﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ(‪ .‬ﺇﺫﻥ ﻓﺎﻟﻨﺒ ‪‬ﻮﺓ ﺃﺣﺪ ﺃﺻﻮﻝ ﺍﻟـﺪﻳﻦ‪ ،‬ﻭﻃﺒﻌـﹰﺎ ﺑﻌـﺪﻣﺎ‬ ‫ﻗﻠﻨــﺎﻩ ﻋﻠــﻰ ﺳــﺒﻴﻞ ﺍﻷﻃﺮﻭﺣــﺔ‪ ،‬ﺇﺫﻥ ﻳﺤﺘﻤــﻞ ﻫﻨــﺎﻙ‬ ‫ﺃﻃﺮﻭﺣﺎﺕ ﺃﺧﺮ‪ ،‬ﺃﺫﻛﺮ ﻫﻨﺎ ﻭﺍﺣـﺪﺓ ﻣﻨﻬـﺎ‪ ،‬ﺃﻻ ﻭﻫـﻲ‪ :‬ﺃﻥ‬ ‫ﻳﻮﻡ ﺍﻟﻐﺪﻳﺮ ﻟﻴﺲ ﻋﻴﺪ ﻟﺘﻤﺎﻡ ﺍﻟﻨﺒ ‪‬ﻮﺓ ﻓﻘـﻂ ﺑـﻞ ﻫـﻮ ﻟﺠﻌـﻞ‬ ‫ﺍﻹﻣﺎﻣﺔ‪ ،‬ﻭﻫﻲ ﺃﺻـﻞ ﻣـﻦ ﺃﺻـﻮﻝ ﺍﻟـﺪﻳﻦ ﺃﻳﻀـﹰﺎ‪ ،‬ﻭﺇﻧـﻚ‬ ‫ﻓﺮﺣﺖ ﺑﻬﺎ ﻭﻃﺒﻘﺘﻬﺎ ﻓﻠﺬﻟﻚ ﻳﻜﻮﻥ ﺫﻟﻚ ﻋﻴﺪﺍﹰ ﻟـﻚ ﺣﺎﻟـﻪ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ‪.(٣) :‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١١٦‬‬ ‫ﺣﺎﻝ ﻋﻴﺪ ﺍﻟﻔﻄﺮ‪ ،‬ﺣﻴﻨﻤـﺎ ﺗﻤﻤـﺖ ﺻـﻮﻣﻚ ﻳﻜـﻮﻥ ﺫﻟـﻚ‬ ‫ﺍﻟﻴﻮﻡ ﻋﻴﺪﹰﺍ ﺃﻭ ﻓﺮﺣﺎﹰ‪ ،‬ﻷﻧﻚ ﺃﻃﻌﺖ ﺍﷲ ﻭﻃﺒﻘـﺖ ﺃﻭﺍﻣـﺮﻩ‪،‬‬ ‫ﻓﻠﻪ ﺍﻟﺤﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻓﻲ ﺍﻵﺧﺮﺓ ﻭﺍﻷﻭﻟﻰ‪.‬‬ ‫ﻭﻓﻲ ﻣﻘﺎﻣﻨﺎ ﺃﻳﻀﹰﺎ ﺃﻧﻚ ﹶﻓﹺﺮ ‪‬ﺡ ﻷﺟﻞ ﺟﻌﻞ ﺍﻹﻣﺎﻣﺔ‬ ‫ﺃﺻﻼﹰ‪ ،‬ﻭﻷﻧﻚ ﺍﺗﺒﻌﺖ ﻭﺻﻲ ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﻭﺍﺗﺒﺎﻉ‬ ‫ﺍﻟﻮﺻﻲ ﺍﺗﺒﺎﻉ ﻟﻠﻨﺒﻲ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﻛﻴﻞ ﻛﺎﻷﺻﻴﻞ ‪ -‬ﻟﻮ ﺻﺢ‬ ‫ﺍﻟﺘﻌﺒﻴﺮ ‪ -‬ﺣﻴﺚ ﺃﻧﻚ ﺍﺗﺒﻌﺖ ﺍﻟﻮﺻﻲ ﻷﻥ ﺍﻟﺮﺳﻮﻝ ﺃﻭﺻﻰ‬ ‫ﺑﻪ ﻭﻫﻮ ﺑﺪﻭﺭﻩ ﻣﺄﻣﻮﺭ ﺑﺬﻟﻚ ﻣﻦ ﺍﷲ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫[‪U TSRQP ONM LKJ‬‬ ‫‪a ` _ ^] \\ [ Z YX W V‬‬ ‫‪.(١)Zdcb‬‬ ‫ﺇﺫﻥ ﺇﻥ ﻛﻨﺖ ﻻ ﺗﻌﻠﻢ ﻫﺬﻩ ﻓـﺎﻋﻠﻢ ﻣـﻦ ﺍﻵﻥ‪ ،‬ﻓـﺈﻥ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‪ ،‬ﺍﻵﻳﺔ‪.(٦٧) :‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١١٧‬‬ ‫ﺍﻟﻤﻌﺼﻮﻣﻴﻦ ﻋﺒﺎﺭﺓ ﻋـﻦ ﺳﻠﺴـﻠﺔ ﻣـﻦ ﺍﻷﻭﺍﻣـﺮ ﻓـﺄﺧﻴﺮﻫﻢ‬ ‫ﻳﻮﺻﻠﻚ ﺇﻟﻰ ﺃﻭﻟﻬﻢ ﺭﺿﻴﺖ ﺃﻡ ﻟﻢ ﺗﺮﺿـﻰ‪ ،‬ﻓﻬـﻢ ﺧﻠﻘـﻮ‬ ‫ﻣﻦ ﻧﻮﺭ ﻭﺍﺣﺪ ﻓﻬـﻢ ﺃﻫـﻞ ﺑﻴـﺖ ﺍﻟﻨﺒـﻮﺓ ﻭﻣﻬـﺒﻂ ﺍﻟـﻮﺣﻲ‬ ‫ﺍﻟﺬﻳﻦ ﺃﺫﻫﺐ ﺍﷲ ﻋﻨﻬﻢ ﺍﻟﺮﺟﺲ ﻭﻃﻬﺮﻫﻢ ﺗﻄﻬﻴﺮﹰﺍ‪.‬‬ ‫ﺇﺫﻥ ﻳﻜﻮﻥ ﻣ‪‬ﻠﹶﺨﹶﺺ ﺍﻟﻜﻼﻡ‪ :‬ﺇﻥ ﻓﻜـﺮﺓ ﺍﻟﻌﻴـﺪ ﻫـﻲ‬ ‫ﻛﻔﻜـﺮﺓ ﺍﻟﻌﻴـﺪ ﺍﻟﻤﻄﻠـﻖ ﺇﻻ ﺃﻧﻬـﺎ ﺃﻭﺳـﻊ ﻭﺃﻋﻤـﻖ ﻭﺃﺩﻕ‪،‬‬ ‫ﺣﻴـﺚ ﺃﻥ ﻋﻴـﺪ ﺍﻟﻔﻄـﺮ ﻭﺍﻷﺿـﺤﻰ ﻳﺄﺗﻴـﺎﻥ ﺑﻌـﺪ ﻓـﺮﻭﻉ‬ ‫ﺍﻟـﺪﻳﻦ‪ ،‬ﻓـﺎﻟﻔﻄﺮ ﺑﻌـﺪ ﺍﻟﺼـﻮﻡ ﻭﺍﻟﺼـﻮﻡ ﻓـﺮﻉ ﻣـﻦ ﻓـﺮﻭﻉ‬ ‫ﺍﻟﺪﻳﻦ ﻭﺍﻷﺿﺤﻰ ﺑﻌـﺪ ﺍﻟﺤـﺞ ﻭﺍﻟﺤـﺞ ﻓـﺮﻉ ﻣـﻦ ﻓـﺮﻭﻉ‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻣﺎ ﻋﻴﺪ ﺍﻟﻐﺪﻳﺮ ﻓﺒﻌﺪ ﺇﺗﻤﺎﻡ ﺍﻟﻨﺒ ‪‬ﻮﺓ ﻭﺍﻟﻨﺒـ ‪‬ﻮﺓ ﺃﺻـﻞ‬ ‫ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﻭ ﺟﻌﻞ ﺍﻹﻣﺎﻣﺔ ﻭﺍﻹﻣﺎﻣـﺔ ﺃﺻـﻞ ﻣـﻦ‬ ‫ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻓﺮﺿﻬﺎ ﺃﻭ ﻻﺗﺒﺎﻋﻚ ﺍﻹﻣﺎﻡ ﺍﻟﻮﺻﻲ ﻭﻫﺬﺍ‬ ‫ﺃﻳﻀﺎﹰ ﻻﻛﺒﺮ ﻣﻨﻪ ﺷﻲﺀ‪.‬‬ ‫ﻭﺍﻋﻠـﻢ ﺃﻥ ﻣـﻦ ﺻـﻔﺎﺕ ﻧﻈـﺎﻡ ﺍﻷﻃﺮﻭﺣـﺎﺕ ﺍﻟﺘـﻲ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١١٨‬‬ ‫ﻭﺿﻌﻬﺎ ﺍﻟﺴﻴﺪ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﻫـﻮ ﺇﻣﻜـﺎﻥ ﺍﺟﺘﻤﺎﻋﻬـﺎ ﻣﻌـﹰﺎ‪،‬‬ ‫ﻓﻜﺬﻟﻚ ﻓﻲ ﻣﻮﺿﻮﻋﻨﺎ‪ ،‬ﻓﺈﻧـﻪ ﻳﻤﻜـﻦ ﺃﻥ ﻳﻜـﻮﻥ ﻟﺠﻤﻴـﻊ‬ ‫ﺍﻟﻔـﺮﻭﺽ ﻓﻴﻜـﻮﻥ ﺃﻭﺳـﻊ ﺑﻄﺮﻳـﻖ ﺃﻭﻟـﻰ‪ ،‬ﻭﻟﻌـﻞ ﻫﻨـﺎﻙ‬ ‫ﺃﻃﺮﻭﺣﺎﺕ ﺃﺧﺮﻯ ﻭﻣﺎ ﺧﻔﻲ ﺃﻋﻈﻢ‪.‬‬ ‫ﻫﺬﺍ ﻭﻳﻤﻜﻦ ﺍﻟﻌﻮﺩ ﺇﻟﻰ ﻣﻮﺿﻮﻋﻨﺎ ﺍﻟـﺬﻱ ﺑـﺪﺃﻧﺎ ﺑـﻪ‬ ‫ﻭﻫﻮ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﺍﻟﻤﺒﺎﺭﻙ‪ ،‬ﻓﺄﻗﻮﻝ‪:‬‬ ‫ﺇﻥ ﺍﻟﻀﺤﻰ ﻓﻴﻬـﺎ ﻋـ ‪‬ﺪﺓ ﺃﻃﺮﻭﺣـﺎﺕ ﻧﻌـﺮﺽ ﻗﺴـﻤﹰﺎ‬ ‫ﻣﻨﻬﺎ‪:‬‬ ‫ﺃﻭﻻﹰ‪ :‬ﺇﻧﻬﺎ ﺑﻤﻌﻨﻰ ﺍﻟ ﹸﻀﺤﻰ‪ ،‬ﻭﻣﻌﻨﺎﻩ‪ :‬ﺣﻴﻨﻤـﺎ ﺗﺸــﺮﻕ‬ ‫ﺍﻟﺸــﻤﺲ ﺃﻱ ﻭﻗــﺖ ﺷــﺮﻭﻗﻬﺎ‪ ،‬ﻭﻳــﺄﺗﻲ ﺃﻳﻀــﺎﹰ ﺑﻤﻌﻨــﻰ‬ ‫ﺍﻟﻮﺿـﻮﺡ‪ ،‬ﻳﻘـﺎﻝ ﺿﹸـﺤﻰ ﺍﻟﺒﻴـﺎﻥ ﺃﻭ ﺍﻟﻜـﻼﻡ ﺃﻱ ﻭﺿـﺢ‪،‬‬ ‫ﻭﻣﻨﻬﺎ ﻭﺿﻮﺡ ﺍﻟﺸﻤﺲ ﺣﻴﻦ ﺷﺮﻭﻗﻬﺎ‪ ،‬ﻓﺈﻧﻬﺎ ﻗﺒﻞ ﺍﻟﺸﺮﻭﻕ‬ ‫ﻣﻮﺟﻮﺩﺓ ﺇﻻ ﺃﻧﻬﺎ ﻏﻴﺮ ﻭﺍﺿﺤﺔ‪ .‬ﺇﺫﻥ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻋﻴـﺪ‬ ‫ﺍﻟﻮﺿﻮﺡ ﺃﻭ ﻋﻴـﺪ ﺍﻟﺸــﺮﻭﻕ‪ ،‬ﺣﻴـﺚ ﺃﻧـﻚ ﺑﻌـﺪ ﺍﻻﻧﺘﻬـﺎﺀ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١١٩‬‬ ‫ﺗﺸﺮﻕ ﻋﻠﻴﻚ ﺷﻤﺲ ﺍﻟﺮﺣﻤﺔ ﻭﺷـﻤﺲ ﺍﻟﻤﻐﻔـﺮﺓ )ﺑﻌﻮﻧـﻪ‬ ‫ﺗﻌﺎﻟﻰ(‪ ،‬ﺃﻭ ﻭ‪ ‬ﹸﺿـ ‪‬ﺤﺖ ﻓﻴـﻪ ﻭﺑﺎﻧـﺖ ﺭﺣﻤـﺔ ﺍﷲ ﻭﻣﻐﻔﺮﺗـﻪ‪،‬‬ ‫ﻭﻛﻠﻬﺎ ﺇﺫﻥ ﺫﺍ ﻧﺘﻴﺠﺔﹰ ﻭﺍﺣﺪﺓ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ‪.‬‬ ‫ﻭﻗﺒﻞ ﺃﻥ ﻧﺪﺧﻞ ﺑﺎﻷﻃﺮﻭﺣﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﺍﻋﻠﻢ ﺃﻥ ﻟﻠﺤﺞ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ ﺃﻭ ﻗﻞ ﺃﻛﺜﺮ ﻣﻦ ﻣﻨﻈﺎﺭ ﻭﺍﺣﺪ‪:‬‬ ‫ﺃﻭﻟﻬﺎ‪ :‬ﻣﻨﻈﺎﺭ‪ ‬ﺃﺧﺮﻭﻱ ﻣﻌﻨﻮﻱ‪.‬‬ ‫ﻭﺛﺎﻧﻴﻬﻤﺎ‪ :‬ﻣﻨﻈـﺎﺭ‪ ‬ﺩﻧﻴـﻮﻱ ﻇـﺎﻫﺮﻱ‪ ،‬ﻓـﺈﻥ ﺍﻟﻤﻨﻈـﺎﺭ‬ ‫ﺍﻟــﺪﻧﻴﻮﻱ ﻫــﻮ ﻣــﻦ ﻧﺎﺣﻴــﺔ ﺃﺩﺍﺀ ﺍﻟﻤﻨﺎﺳــﻚ‪ ،‬ﻛــﺎﻹﺣﺮﺍﻡ‬ ‫ﻭﺍﻟﻄﻮﺍﻑ ﻭﺍﻟﺴﻌﻲ ﻭﺍﻟﺤﻠﻖ ﻭﺍﻟﺘﻘﺼـﻴﺮ ﻭﺍﻟﻮﻗـﻮﻑ ﺑﻤﻨـﻰ‬ ‫ﻭﻋﺮﻓﺎﺕ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻤﻨﺎﺳﻚ ﻋﻤﻮﻣﹰﺎ‪.‬‬ ‫ﺃﻣـﺎ ﺍﻟﻤﻨﻈـﺎﺭ ﺍﻟﺜـﺎﻧﻲ‪ :‬ﻭﻫـﻮ ﺍﻟﻤﻨﻈـﺎﺭ ﺍ ُﻷﺧـﺮﻭﻱ‬ ‫ﻭﺍﻟﻤﻌﻨﻮﻱ‪ ،‬ﻓﻬﻮ ﺇﻣﺎ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﻨﺘﻴﺠـﺔ ﻭﺇﻣـﺎ ﻣـﻦ ﻧﺎﺣﻴـﺔ‬ ‫ﺍﻟﻤﻘ ‪‬ﺪﻣـﺔ‪ ،‬ﺃﻣـﺎ ﺍﻟﻨﺘﻴﺠـﺔ ﻓﻬـﻮ ﺍﻟﺜـﻮﺍﺏ ﻭﺍﻷﺟـﺮ ﺍﻟﺠﺰﻳـﻞ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٢٠‬‬ ‫ﻭﺗﻘﺒﻞ ﺍﻟﺪﻋﺎﺀ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ ﻣﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺮﻭﺍﻳﺎﺕ‪ ،‬ﺃﻣﺎ‬ ‫ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻷﺧﺮﻯ‪ :‬ﻓﺈﻥ ﻟﻜﻞ ﻣﻨﺴﻚ ﻣﻦ ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ‬ ‫ﻣﻌﺎﻧﻲ ﻣﻌﻨﻮﻳﺔ ﺃﻭ ﺑﺎﻃﻨﻴـﺔ‪ ،‬ﻛﺮﻣـﻲ ﺍﻟﺠﻤـﺮﺍﺕ ﺍﻟـﺬﻱ ﻫـﻮ‬ ‫ﻛﻨﺎﻳﺔ ﻋﻦ ﺭﻣـﻲ ﻭﻧﺒـﺰ ﻭﺭﺟـﻢ ﺷـﻴﺎﻃﻴﻦ ﺍﻹﻧـﺲ ﻭﺍﻟﺠـﻦ‬ ‫ﻭﺍﻟﻄﻐﺎﺓ ﻭﺍﻟﻈﺎﻟﻤﻴﻦ ﺃﺗﺒﺎﻉ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻋﺒﺪﺓ ﺍﻟﻨﻔﺲ ﺍﻹﻣﺎﺭﺓ‬ ‫ﺑﺎﻟﺴﻮﺀ‪ ،‬ﺑﻞ ﺇﻥ ﻧﻔﺲ ﻓﻜﺮﺓ ﺍﻟﻜﻌﺒﺔ ﺍﻟﺘـﻲ ﻳﻄـﺎﻑ ﺣﻮﻟﻬـﺎ‬ ‫ﺇﻧﻤﺎ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻤﺎﺩﻱ ﺍﻟﺮﻣﺰﻱ ﻟﻠﺘﻮﺣﻴﺪ ﺍﻟﺨـﺎﻟﺺ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﺗﺴﻤﻴﺔ ﺍﻟﻤﺴﺠﺪ ﺑﻤﺴﺠﺪ ﺍﻟﺤﺮﺍﻡ ﺇﻧﻤﺎ ﻫﻮ ‪-‬ﻛﻤﺎ‬ ‫ﺃﺟﺎﺏ ﺇﻣﺎﻣﻨﺎ ﺍﻟﺤﺴﻴﻦ )ﺳﻼﻡ ﺍﷲ ﻋﻠﻴﻪ(‪ :-‬ﻷﻧﻪ ﺣﺮﻡ ﻋﻠﻰ‬ ‫ﺍﻟﻤﺸـﺮﻛﻴﻦ ﺃﻥ ﻳـﺪﺧﻠﻮﻩ‪ ،‬ﻭﻛـﺬﻟﻚ ﺣﻴﻨﻤـﺎ ﻳﻘـﺎﻝ ﺍﻟﺒﻴـﺖ‬ ‫ﺍﻟﻌﺘﻴﻖ‪ ،‬ﻓﺈﻧﻪ ﻣﺄﺧﻮﺫ ﻣﻦ ﺍﻟﻌﺘﻖ ﻭﻓﻴﻪ ﻣﻌﻨﻰ ﺍﻟﺤﺮﻳﺔ ﺑﻄﺒﻴﻌـﺔ‬ ‫ﺍﻟﺤﺎﻝ‪ .‬ﻭﺇﻧﻤﺎ ﺫﻛﺮﺕ ﻫﺬﺍ ﺍﻟﺘﻘﺴﻴﻢ ﻷﺑﻴﻦ ﺃﻥ ﺍﻟﻌﻴﺪ ﻟـﻴﺲ‬ ‫ﻟﻠﻤﻨﻈـﺎﺭ ﺍﻟﻤـﺎﺩﻱ ﻓﻘـﻂ ﺃﻭ ﺍﻟـﺪﻧﻴﻮﻱ ﻓﻘـﻂ ﻓﻴﻜـﻮﻥ ﺃﻗـﻞ‬ ‫ﺩﺭﺟﺔ‪ ،‬ﺃﻣﺎ ﻟـﻮ ﻧﻈﺮﻧـﺎ ﻣـﻦ ﺍﻟﻤﻨﻈـﺎﺭ ﺍﻟﺜـﺎﻧﻲ ﺃﻱ ﺍﻟﻤﻌﻨـﻮﻱ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٢١‬‬ ‫ﻟﻜﺎﻥ ﺃﻋﻠﻰ ﻭﺃﺳﻤﻰ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ‪.‬‬ ‫ﺍﻷﻃﺮﻭﺣــﺔ ﺍﻟﺜﺎﻧﻴــﺔ‪ :‬ﻣ ـﻦ ﺿﹶ ـﺤ‪‬ﻰ‪ ،‬ﺃﻱ ﺿﹶ ـ ‪‬ﺤﻰ‬ ‫ﺗﹶﻀﹾ ‪‬ﺤﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﺃﺣﺪ ﺍﺣﺘﻤﺎﻟﻴﻦ‪:‬‬ ‫ﺃﻣﺎ ﺍﻷﻭﻝ‪ :‬ﺇﻥ ﺍﻟﺤﺎﺝ ﺑﺬﻫﺎﺑﻪ ﺇﻟﻰ ﺍﻟﺤﺞ ﻗﺪ ﺿﹶﺤﻰ‬ ‫ﺑﺒﺪﻧﻪ ﻭﺗﺤﻤﻞ ﻣﺸﺎﻕ ﺍﻟﺴﻔﺮ ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﺒﻌﻴﺪ ﻭﻏﻴﺮﻫﺎ ﻣـﻦ‬ ‫ﺍﻟﺼ ـﻌﻮﺑﺎﺕ ﻣﻄﻠﻘ ـﹰﺎ‪ ،‬ﻭﻟ ـﺬﺍ ﻓﻘ ـﺪ ﺃﻋﻄ ـﺎﻩ ﺍﷲ ﺑ ـﺪﻝ ﻫ ـﺬﻩ‬ ‫ﺍﻟﺘﻀﺤﻴﺔ ﺃﻣﺮﺍﹰ ﻣﻬﻤﺎﹰ ﺟـﺪﺍﹰ ﺃﻻ ﻭﻫـﻮ ﺍﻟﺸـﻬﺎﺩﺓ ﺇﺫﺍ ﺃﺩﺭﻛـﻪ‬ ‫ﺍﻟﻤﻮﺕ ﻓﻲ ﺍﻟﺴﻔﺮ ﺃﻭ ﻓﻲ ﺍﻟﺤﺞ ﻭﻟﻮ ﻣﻌﻨﻮﻳﺎﹰ‪ ،‬ﻷﻧﻪ ﻣﻬـﺎﺟﺮ‬ ‫ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ ﻭﻫﺆﻻﺀ ﻳﻜﺘﺐ ﻟﻬﻢ ﺃﺟﺮ ﺍﻟﺸﻬﻴﺪ ﺃﻛﻴﺪﹰﺍ‪.‬‬ ‫ﺃﻭ ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺜﺎﻧﻲ‪ :‬ﻭﻫﻮ ﺃﻥ ﻳﻮﻡ ﺍﻟﻌﻴﺪ ﻻ ﺑ‪‬ﺪ‪ ‬ﻓﻴﻪ‬ ‫ﻣـﻦ ﺍﻟﺘﻀـﺤﻴﺔ ﺃﻭ ﺍﻟﺘﻨـﺎﺯﻝ ﻋـﻦ ﺑﻌـﺾ ﺍﻟـﺪﻧﻴﺎ ﻭﻏﺮﻭﺭﻫـﺎ‬ ‫ﻭﺣﺒﺎﺋﻠﻬﺎ ﻭﺯﺧﺮﻓﻬـﺎ ﻻ ﺍﻟﻌﻜـﺲ ﺑﻄﺒﻴﻌـﺔ ﺍﻟﺤـﺎﻝ‪ ،‬ﻭﺃﻧﻘـﻞ‬ ‫ﻟﻜﻢ ﺑﻬﺬﺍ ﺍﻟﺼـﺪﺩ ﻛـﻼﻡ ﺍﻟﺴـﻴﺪ ﺍﻟﻮﺍﻟـﺪ‪ ‬ﻋـﻦ ﻋﻴـﺪ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٢٢‬‬ ‫ﺍﻷﺿﺤﻰ ﺍﻟﻤﺒـﺎﺭﻙ‪ ،‬ﻭﺫﻟـﻚ ﻓـﻲ ﻛﺘـﺎﺏ ﻓﻘـﻪ ﺍﻷﺧـﻼﻕ‬ ‫ﺍﻟﻤﺘﻜﻔﻞ ﺑﺒﻴﺎﻥ ﺍﻷﻣﻮﺭ ﺍﻟﻤﻌﻨﻮﻳﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﺘﻲ ﺗﺸﺘﻤﻞ‬ ‫ﻋﻠﻴﻬﺎ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺑﻞ ﻭﺣﺘـﻰ ﺍﻟﻤﻌـﺎﻣﻼﺕ ﻭﺟﻤﻴـﻊ ﺃﺑـﻮﺍﺏ‬ ‫ﺍﻟﻔﻘﻪ ﻋﻤﻮﻣﺎﹰ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ‪)) :‬ﻭﺃﻣﺎ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻓﻬـﻮ‬ ‫ﻳﺄﺗﻲ ﺑﻌﺪ ﻋﻨﺎﺀ ﺍﻟﺴﻔﺮ ﺇﻟﻰ ﺍﻟﺤﺞ‪ ،‬ﺍﻟﺬﻱ ﻳﺮﻣﺰ ﺇﻟﻰ ﺍﻟﺴـﻔﺮ‬ ‫‪ -‬ﺇﻟﻰ ﺍﻟﻬﺪﻑ ‪ -‬ﺑﺘﻘﺪﻳﻢ ﻣﻘ ‪‬ﺪﻣﺎﺗـﻪ ﻭﺍﻧﺠـﺎﺯ ﺃﺳـﺒﺎﺑﻪ ﻓـﺈﺫﺍ‬ ‫ﺣﺼـﻞ ﺍﻟﻮﺻـﻮﻝ ﻭﺍﻧﺘﻬـﻰ ﺍﻟﺴـﻔﺮ ﻛـﺎﻥ ﻣﻌﻨـﺎﻩ ﺣﺼـﻮﻝ‬ ‫ﺍﻟﻬﺪﻑ‪ ،‬ﻷﻥ ﺍﻟﺴﻔﺮ ﺇﻟﻰ ﺍﻟﻬﺪﻑ ﻳﻨﺘﻬﻲ ﺑﺎﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻻ‬ ‫ﻣﺤﺎﻟﺔ‪ ،‬ﻭﻣﻊ ﺣﺼﻮﻝ ﺍﻟﻬﺪﻑ ﻳﺤﺼﻞ ﺍﻟﻌﻴﺪ ﻭﺍﻟﻔﺮﺡ(()‪(١‬‬ ‫ﺍﻧﺘﻬﻰ ﺍﻟﻨﺺ‪.‬‬ ‫ﻭﻟﻮ ﺩﻗﻘﻨﺎ ﺍﻟﻨﻈـﺮ ﻓـﻲ ﻫـﺬﺍ ﺍﻟـﻨﺺ ﻟﻮﺟـﺪﻧﺎﻩ ﺩﻟـﻴ ﹰﻼ‬ ‫ﻭﻗﺮﻳﻨﺔ ﻋﻠﻰ ﻣﺎ ﻗﻠﻨﺎﻩ ﺳﻮﺍﺀﹰﺍ ﺃﻃﺮﻭﺣـﺎﺕ ﻋﻴـﺪ ﺍﻷﺿـﺤﻰ‬ ‫)‪ (١‬ﻓﻘﻪ ﺍﻷﺧﻼﻕ ﺝ‪ ١‬ﺹ‪.٤٠٨‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٢٣‬‬ ‫ﺍﻟﻤﺒﺎﺭﻙ ﺃﻭ ﻋﻴﺪ ﺍﻟﻐﺪﻳﺮ ﺍﻟﻤﺒﺎﺭﻙ‪ ،‬ﺣﻴﺚ ﺃﻧﻬﻤﺎ ﻣﺘﺸـﺎﺑﻬﺎﻥ‬ ‫ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺠﻮﻫﺮ ‪ -‬ﻛﻤﺎ ﻳﻌﺒﺮﻭﻥ ‪ -‬ﻭﻫﺬﺍ ﺑﺎﺕ ﻭﺍﺿـﺤﹰﺎ‬ ‫ﺑﻌﺪﻣﺎ ﻗﻠﻨﺎﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﺧﺼﻮﺻﹰﺎ ﺑﻌـﺪ ﺃﻥ ﻧﻤﻌـﻦ ﺍﻟﻨﻈـﺮ‬ ‫ﻓﻲ ﻗﻮﻟﻪ‪) :‬ﺍﻟﺬﻱ ﻳﺮﻣﺰ ﺇﻟﻰ ﺍﻟﺴﻔﺮ ‪-‬ﺇﻟﻰ ﺍﻟﻬﺪﻑ‪،(-‬‬ ‫ﻓﺈﻥ ﻣﻌﻨﺎﻩ‪ :‬ﺣﺘﻰ ﻣﻘـﺪ‪‬ﻣﺎﺕ ﺍﻟﻌﺒـﺎﺩﺓ ﻓﻴﻬـﺎ ﺗﻔﺴـﻴﺮ ﻣﻌﻨـﻮﻱ‬ ‫ﻭﺃﺧﻼﻗﻲ ﻭﻟﻴﺲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻓﻘﻂ‪ ،‬ﻓﻬﺬﺍ ﻳﺆﻳ‪‬ﺪ ﻣﺎ ﻗﻠﻨﺎﻩ ﻣﻦ‬ ‫ﺃﻥ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻟﻬﺎ ﻣﻨﻈﺎﺭﻳﻦ ﻣﻌﻨﻮﻱ ﻭﻣﺎﺩﻱ‪.‬‬ ‫ﻫﺬﺍ ﻭﺃﺗﻤﻨـﻰ ﻣـﻦ ﺍﷲ ﺃﻥ ﻳﻜـﻮﻥ ﺍﻟﺸـﻌﺐ ﺍﻟﻌﺮﺍﻗـﻲ‬ ‫ﻋﻤﻮﻣﺎﹰ ﻣ ﱠﻄﻠﻌﹰﺎ ﻋﻠﻰ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ ﻭﺃﻥ ﻻ ﻳﻜﻮﻥ ﻣﻨﻜﺒﺎﹰ ﻋﻠﻰ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﺑﻼﺀﺍﺗﻬﺎ ﺑﻞ ﻛﻤﺎ ﻟﻠﺪﻧﻴﺎ ﻧﺼﻴﺐ ﻓﺈﻥ ﻟﻶﺧﺮﺓ ﺃﻳﻀﹰﺎ‬ ‫ﻧﺼﻴﺐ ﻭﺍﻟﻌﻠﻢ ﻣﻦ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻫﻮ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﺑﻌـﺾ‬ ‫ﺍﻷﺣﻴﺎﻥ‪ ،‬ﻭﺍﻟﺘﻔﻘﻪ ﻓﻲ ﺍﻟﺪﻳﻦ ﻭﺍﺟﺐ ﻭﺣﺮﻱ ﺑـﻚ ﻣﻌﺮﻓـﺔ‬ ‫ﺍﻟﻌﻘﺎﺋﺪ ﻭﺩﻗﺎﺋﻖ ﺍﻷﻣﻮﺭ ﻟﻜﻲ ﺗﻜـﻮﻥ ﻣﻠ ‪‬ﻤـﺎﹰ ﻓـﻼ ﺗﻌﺒـﺪ ﺍﷲ‬ ‫ﻋﻠﻰ ﻣﺎ ﻭﺟﺪﺕ‪ ،‬ﻓﻴﻨﻄﺒﻖ ﻋﻠﻴﻚ ﻗﻮﻟﻪ ﺗﻌـﺎﻟﻰ‪ÍÌ[ :‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٢٤‬‬ ‫‪ (١)ZÖÕÔ Ó Ò Ñ ÐÏÎ‬ﻣﻊ‬ ‫ﺷﺪﻳﺪ ﺍﻷﺳﻒ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺸﺮﻳﻌﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﻀـﻢ ﻣـﻦ ﺍﻟﺠـﻮﺍﻫﺮ‬ ‫ﻭﺍﻷﻣﻮﺭ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻟﻤﺘﺴﺎﻣﻴﺔ ﺍﻟﻜﺜﻴﺮ ﺍﻟﻜﺜﻴﺮ‪ ،‬ﻟﻜﻦ ﺃﻧﻰ ﻟﻬﻢ‬ ‫ﺃﻥ ﻳﻔﻘﻬﻮﻩ ﻭﻓﻲ ﺁﺫﺍﻧﻬﻢ ﻭﻗﺮﺍ‪.‬‬ ‫ﻭﻓـﻲ ﻧﻬﺎﻳـﺔ ﺍﻟﻤﻄـﺎﻑ ﺃﺫﻛـﺮﻙ ﺑـﺄﻥ ﻫﻨـﺎﻙ ﻋﻴـﺪ ﻗـﺪ‬ ‫ﻳﻜﻮﻥ ﻫﻮ ﻋﻴﺪ ﺍﷲ ﺍﻷﻛﺒﺮ ﻋﻴﺪ ﻟﻠﺠﻤﻴﻊ ﻟﻨﺎ ﻭﻟﻜـﻢ ﻭﻟﺠﻤﻴـﻊ‬ ‫ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨﺎﺕ ﻓﻲ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭﺑﻬـﺎ‪ ،‬ﻭﻫـﻮ‬ ‫ﻳــﻮﻡ ﺍﻟﻈﻬــﻮﺭ ‪ -‬ﻇﻬــﻮﺭ ﻣﻮﻻﻧــﺎ ﻭﺇﻣﺎﻣﻨــﺎ ﻭﻗﺎﺋــﺪﻧﺎ ﺍﻹﻣــﺎﻡ‬ ‫ﺍﻟﻤﻬﺪﻱ ﻋﺠﻞ ﺍﷲ ﻓﺮﺝ ﻭﺳﻬﻞ ﻣﺨﺮﺟـﻪ ‪ -‬ﻓـﺈﻥ ﻓﻴـﻪ ﻳﻌـﻮﺩ‬ ‫ﻛﻞ ﺷﻲﺀ ﺇﻟﻰ ﻧﺼـﺎﺑﻪ ﻭﻣـﺎ ﻣـﻦ ﺩﺍﺑـﺔ ﺇﻻ ﻭﻋﻠـﻰ ﺍﷲ ﺭﺯﻗﻬـﺎ‬ ‫ﻭﻟﻜﻨﻜﻢ ﻻ ﺗﻌﻠﻤﻮﻥ‪.‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺰﺧﺮﻑ‪ ،‬ﺍﻵﻳﺔ‪.(٢٢) :‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٢٥‬‬ ‫‪(١)‬‬ ‫ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺍﻟﺼـﻮﻡ ﻓـﺈﻧﹼﻲ ﻗـﺪ ﻭﺟـﺪ ﹸﺕ ﻋﺒـﺎﺭﺓ‬ ‫ﻗﺪﻳﻤﺔ ﻷﺣﺪ ﻋﻠﻤﺎﺀﻫﻢ ﻻ ﺃﺣﻔﻆ ﻧ ﹼﺼﻬﺎ ﺗﻘﻮﻝ ﺃﻥ ﺍﻟﺠﺴﻢ‬ ‫ﻳﺤﺘﺎﺝ ﺇﻟﻰ ﺗﻐﻴﻴﺮ ﻧﻤـﻂ ﺍﻟﻄﻌـﺎﻡ‪ ،‬ﺑـﺄﻥ ﻳﺘـﺮﻙ ﻭﻟـﻮ ﻭﺟﺒـﺔ‬ ‫ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺃﻥ ﻳﻐ‪‬ﻴﺮ ﺃﻭﻗﺎﺕ ﻃﻌﺎﻣـﻪ ﻭﻻ ﻳﺒﻘـﻰ ﻋﻠـﻰ ﻧﻤـﻂ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﺷﻲﺀ ﻭﺍﺣﺪ ﺃﻻ‬ ‫ﻭﻫﻮ ﺍﻟﺼﻮﻡ‪ ،‬ﻓﺈﻥ ﺍﻷﻏﻠﺒﻴﺔ ﺑﻞ ﺍﻟﺠﻤﻴﻊ ﺗﻌﻮ‪‬ﺩﻭﺍ ﻋﻠﻰ ﻧﻤﻂ‬ ‫ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻮﺟﺒﺎﺕ ﺍﻟﺜﻼﺛﺔ ﺍﻟﻤﺘﻌﺎﺭﻓﺔ‪ ،‬ﺇﻻ‬ ‫ﺇﻧﻨـﺎ ﻛﻤﺴـﻠﻤﻴﻦ ﻭﻓـﻲ ﺻـﻴﺎﻣﻨﺎ ﺑﺎﻟﺘﺤﺪﻳـﺪ ﻧﻘﻠﺼـﻬﺎ ﺇﻟـﻰ‬ ‫ﻭﺟﺒﺘﻴﻦ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠـﻮﻡ‪ ،‬ﻭﻧﻐﻴ‪‬ـﺮ ﺃﻭﻗﺎﺗﻬـﺎ‪ ،‬ﻭﻋﻤﻮﻣـﹰﺎ ﻓﻘـﺪ‬ ‫ﻭﺭﺩ‪)) :‬ﺻﻮﻣﻮﺍ ﺗﺼﺤﻮﺍ((‪ ،‬ﺇﺫﻥ ﺻـﺪﻗﺖ ﻫـﺬﻩ ﺍﻟﺮﻭﺍﻳـﺔ‪،‬‬ ‫ﺇﺫﻥ ﻫ ـﺬﻩ ﺍﻷﺣﻜ ـﺎﻡ ﺍﻟﺸ ـﺮﻋﻴﺔ ﺗﻨﻄﺒ ـﻖ ﻭﺗﻮﺍﻓ ـﻖ ﺍﻟﻌﻠ ـﻮﻡ‬ ‫ﺍﻟﺤﺪﻳﺜﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺼﺤﻴﺔ‪.‬‬ ‫)‪ (١‬ﻫﺬﻩ ﺍﻟﺨﻄﺒﺔ ﺗﻀﻤﻨﺖ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ‪.‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٢٦‬‬ ‫‪‬‬ ‫ﺃﺣﺒ‪‬ﺎﺋﻲ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﷲ ﻋﻠـﻴﻜﻢ ﻭﺭﺣﻤﺘـﻪ‬ ‫ﻭﺑﺮﻛﺎﺗ ـﻪ‪ ،‬ﻭﺗﻘﺒ ـﻞ ﺍﷲ ﺻ ـﻴﺎﻣﻜﻢ ﻭﻗﻴ ـﺎﻣﻜﻢ ﻭﻃﺎﻋ ـﺎﺗﻜﻢ‬ ‫ﻭﺟﻬﺎﺩﻛﻢ ﻭﺻﺒﺮﻛﻢ ﻭﺗﺂﺧﻴﻜﻢ‪..‬‬ ‫ﻭﺃﻣ‪‬ﺎ ﺑﻌﺪ‪ ،‬ﻓﻘﺪ ﻃﻠﺐ ﻣﻨﹼﻲ ﺍﻹﺧـﻮﺓ ﺍﻷﻋـﺰﺍﺀ ﻛﺘﺎﺑـﺔ‬ ‫ﹸﺧﻄﺒﺔ ﻣ ‪‬ﻮ ‪‬ﺣﺪﺓ ﺑﻤﻨﺎﺳﺒﺔ )ﺟ‪‬ﻤﻌﺔ ﺍﻟﺮﻓﺾ(‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﻗﺎﻝ‬ ‫ﻓﻴﻬﺎ ﺳﻴﺪﻧﺎ ﻭﻣﺮﺟﻌﻨﺎ ﻭﻭﻟﻴﻨﺎ ﺍﻟﺼﺪﺭ‪) :‬ﻛﻼ ﻛـﻼ ﺃﻣﺮﻳﻜـﺎ‪..‬‬ ‫ﻭﻛﻼ ﻛﻼ ﺇﺳﺮﺍﺋﻴﻞ‪ ..‬ﻭﻛﻼ ﻛﻼ ﻳﺎ ﺷـﻴﻄﺎﻥ(‪ ،‬ﻭﻫـﻲ ﺃﻭﻝ‬ ‫ﺟ‪‬ﻤﻌﺔ ﻣـﻦ ﺭﻣﻀـﺎﻥ ﺍﻟﻤﺒـﺎﺭﻙ‪ ،‬ﻭﻣـﻦ ﻫﻨـﺎ ﺃﺣﺒﺒـﺖ ﺑﻴـﺎﻥ‬ ‫ﺃﻣﺮﻳﻦ ﻣﻬ ‪‬ﻤﻴﻦ ﺩﻭﻥ ﺍﻟﺪﺧﻮﻝ ﻓﻲ ﺗﻔﺎﺻـﻴﻞ ﺃﺧـﺮﻯ ﻭﻗـﺪ‬ ‫ﺗﻜﻮﻧﻮﻥ ﺃﻧﺘﻢ ﺃﻋﻠﻢ ﺑﻬـﺎ ﻣﹼﻨـﻲ ﻭﺧﺼﻮﺻـﺎﹰ ﻭﺃﻥ ﺃﻛﺜـﺮﻛﻢ‬ ‫ﻭﷲ ﺍﻟﺤﻤﺪ ﻛﺎﻥ ﻣﻦ ﺣﻀـﻮﺭ ﺻـﻼﺓ ﺍﻟ ‪‬ﺠﻤﻌـﺔ ﺍﻟ ‪‬ﻤﻘﺪ‪‬ﺳـﺔ‬ ‫ﺧﻠﻒ ﺍﻟﺴﻴﺪ ﺍﻟﻮﺍﻟﺪ‪ ،‬ﻭﻗﺪ ﻧﻬﻠﺘﻢ ﻣﻦ ﻓـﻴﺾ ﻋﻠﻮﻣـﻪ‬ ‫ﻭﺟﻬﺎﺩﻩ ﻭﺃﺧﻼﻗﻪ‪ ،‬ﻓﺄﺳﺄﻝ ﺍﷲ ﺃﻥ ﻳﺴﺘﻤﺮ ﻫﺬﺍ ﺍﻟﻔﻴﺾ ﻭﻻ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٢٧‬‬ ‫ﻳﻨﻀﺐ‪ ،‬ﻓﺈﺫﺍ ﺫﻫﺐ ﻣﺎﺅﻛﻢ ﻭﺃﺻﺒﺢ ﻏﻮﺭﹰﺍ ﻓﻤـﻦ ﻳـﺄﺗﻴﻜﻢ‬ ‫ﺑﻤﺎﺀٍ ﻣ‪‬ﻌﻴﻦ‪ ،‬ﻋﻤﻮﻣﺎﹰ‪:‬‬ ‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺍﻟﺘﺮﺍﺑﻂ ﺑﻴﻦ ﺭﻓﺾ ﺍﻟﺒﺎﻃﻞ ﻭﺑـﻴﻦ‬ ‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ‪ ،‬ﻓﻴﺎ ﺗﺮﻯ ﻟﻤﺎﺫﺍ ﻟﻢ ‪‬ﻳﺮﹶﻓﺾ ﺍﻟﺒﺎﻃﻞ‬ ‫ﻗﺒﻞ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﺧﺼﻮﺻﹰﺎ ﺃﻧﱠﻨﺎ ﻧﻌﻠﻢ ﺑﺄﻥ ﻫﻨﺎﻙ ﺍﻟﻜﺜﻴـﺮ‬ ‫ﻣﻦ ﺍﻟﺨﹸﻄﺐ ﺍﻟﺘﻲ ﺳﺒﻘﺘﻬﺎ ﻟﻢ ﻳﻜـﻦ ﻣـﻦ ﺿـﻤﻨﻬﺎ ﺍﻟـﺮﻓﺾ‬ ‫ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻓﻴﻬـﺎ ﻫﺘﺎﻓـﺎﺕ ﺃﺧـﺮﻯ ﻛﺎﻧـﺖ ﻟﺘﺄﻳﻴـﺪ‬ ‫ﺍﻟﺤﻖ ﻭﺃﻫﻞ ﺍﻟﺤﻖ‪ ..‬ﻧﻌﻢ‪ ،‬ﻧﻌﻢ ﻟﻺﺳـﻼﻡ ﺃﻭ ﻟﻠﻤـﺬﻫﺐ ﺃﻭ‬ ‫ﻟﻠﺤﻮﺯﺓ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ‪ ،‬ﻓﻬﻞ ﻫﻨﺎﻙ ﺗﺮﺍﺑﻂ ﺑﻴﻦ ﻫﺬﺍ ﺍﻟﺸـﻬﺮ‬ ‫ﺍﻟﻔﻀﻴﻞ ﻭﺑﻴﻦ ﺍﻟﺮﻓﺾ؟‬ ‫ﻋﻨﺪﻧﺎ ﻫﻨﺎ ‪‬ﻋ ‪‬ﺪﺓ ﺃﻃﺮﻭﺣﺎﺕ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﺍﻷﻃﺮﻭﺣـﺔ ﺍﻷﻭﻟـﻰ‪ :‬ﺇﻥ ﺭﻓـﺾ ﺍﻟﺒﺎﻃـﻞ ﻭﺃﻫـﻞ‬ ‫ﺍﻟﺒﺎﻃـﻞ ﻣـﻦ ﺍﻟﻄﺎﻋـﺎﺕ‪ ،‬ﻭﻳـﺰﺩﺍﺩ ﺍﺳـﺘﺤﺒﺎﺑﻬﺎ ﻓـﻲ ﺷـﻬﺮ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٢٨‬‬ ‫ﺭﻣﻀـﺎﻥ ﻛﺰﻳـﺎﺩﺓ ﺍﺳـﺘﺤﺒﺎﺏ ﺍﻟـﺪﻋﺎﺀ ﻭﺍﻟـﺬﻛﺮ ﻭﺍﻟﺼـﻼﺓ‬ ‫ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻤﺴﺘﺤ‪‬ﺒﺎﺕ ﺑﻞ ﻭﺍﻟﻤﺒﺎﺣـﺎﺕ‪ ،‬ﻛـﺎﻟﻨﻮﻡ ﻓـﺈﻥ‬ ‫ﻧﻮﻡ ﺍﻟﺼﺎﺋﻢ ﻋﺒﺎﺩﺓ ‪-‬ﻛﻤﺎ ﻭﺭﺩ‪ ،-‬ﻓﻜﺬﻟﻚ ﺭﻓـﺾ ﺍﻟﺒﺎﻃـﻞ‬ ‫ﻳﻜﻮﻥ ﻣﻄﻠﻮﺑﺎﹰ ﻣﺮﻏﻮﺑﹰﺎ ﺃﻛﺜﺮ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪...‬‬ ‫ﺍﻷﻃﺮﻭﺣﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﻧﱠﻨﺎ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣـﻦ ﺃﻧﱠـﺎ ﺟﻌﻠﻨـﺎ‬ ‫ﺭﻓﺾ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺍﻟﻤﺴﺘﺤﺒ‪‬ﺎﺕ ﻓﻲ ﺍﻷﻃﺮﻭﺣﺔ ﺍﻷﻭﻟﻰ ﺇﻻ‬ ‫ﺃﱠﻧﻨﺎ ﻫﻨـﺎ ﻧﺠﻌﻠـﻪ ﻣـﻦ ﺍﻟﻮﺍﺟﺒـﺎﺕ‪ ،‬ﻭﺍﻹﺗﻴـﺎﻥ ﺑـﻪ ﻓـﻲ ﺷـﻬﺮ‬ ‫ﺭﻣﻀﺎﻥ ﺇﻧﱠﻤﺎ ﻫﻮ ﻟﻴﻜﻮﻥ ﻣﻘﺒﻮ ﹰﻻ ﺃﻛﺜﺮ ﻭﺃﺳﺮﻉ‪ ،‬ﻓﻘـﺪ ﻗـﺎﻝ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ ‬ﻓﻲ ﹸﺧﻄﺒﺔ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪)) :‬ﺃﻧﻔﺎﺳﻜﻢ ﻓﻴﻪ‬ ‫ﺗﺴـﺒﻴﺢ ﻭﻧـﻮﻣﻜﻢ ﻓﻴـﻪ ﻋﺒـﺎﺩﺓ ﻭﻋﻤﻠﻜـﻢ ﻓﻴـﻪ ﻣﻘﺒـﻮﻝ((‪،‬‬ ‫ﻭﺍﻟﻌﻤﻞ ﻫﻨﺎ ﻣﻄﻠﻖ ﻓﻼ ﻣﺤﺎﻟﺔ ﻟﺪﺧﻮﻝ ﺍﻟﻌﻤﻞ ﺍﻷﻛﺒﺮ ﻭﻫﻮ‬ ‫ﺍﻟﺠﻬﺎﺩ‪ ،‬ﻭﺣﺴﺐ ﻓﻬﻤﻲ‪ :‬ﻓﺈﻥ ﺭﻓﺾ ﺍﻟﺒﺎﻃﻞ ﻭﻫﻮ ‪‬ﻣﻘﺪ‪‬ﻣﺔ‬ ‫ﺍﻟﺠﻬـﺎﺩ ﻻ ﻣﺤﺎﻟ ـﺔ ﻭﺇﻻ ﻓﻤ ـﻦ ﺭﺿ ـﻲ ﺑ ـﺎﻟﻈﻠﻢ ﻭﺍﻟﺒﺎﻃ ـﻞ‬ ‫ﺳـﻮﻑ ﻟـﻢ ﻭﻟـﻦ ﻳﺘﺤـﺮ‪‬ﻙ ﻭﻻ ﻃﺮﻓـﺔ ﻋـﻴﻦ ﻭﻻ ﺧﻄـﻮﺓ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٢٩‬‬ ‫ﻭﺍﺣﺪﺓ ﻭﻻ ﺃﻗﻞ ﻣـﻦ ﺫﻟـﻚ ﻭﻻ ﺃﻛﺜـﺮ ﻧﺤـﻮ ﺍﻟﺠﻬـﺎﺩ ﺑـﻞ‬ ‫ﺳﻴﻜﻮﻥ ﻣﻤﻦ ﺭﺿﻲ ﺑﺎﻟﻘﻌﻮﺩ ﻭﺍﻟﺨﻀﻮﻉ ﻭﺍﻟﺨﻨﻮﻉ‪.‬‬ ‫ﺍﻷﻃﺮﻭﺣﺔ ﺍﻟﺜﺎﻟﺜـﺔ‪ :‬ﻭﻫـﻲ ﺃﻃﺮﻭﺣـﺔ ﺃﺧﻼﻗﻴـﺔ ﺃﻭ‬ ‫ﻳﻤﻜﻦ ﺗﺴﻤﻴﺘﻬﺎ ﺑﺎﻃﻨﻴﺔ ﺑﻨﺤﻮﹴ ﻣﻦ ﺍﻷﻧﺤـﺎﺀ‪ ،‬ﻓﺎﻟﻜـﻞ ﻳﻌﻠـﻢ‬ ‫ﺃﻥ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺠﻬﺎﺩ ﺍﻷﻛﺒـﺮ‪ ،‬ﻭﻫـﻮ‬ ‫ﺟﻬﺎﺩ ﺍﻟﻨﻔﺲ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ﻭﻣﻨﻪ ﺗﺮﻙ ﺍﻷﻛـﻞ ﻭﺍﻟﺸـﺮﺏ‬ ‫ﻭﺍﻟﻤﻠﺬﺍﺕ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﺗﺮﻙ ﺍﻟ ‪‬ﻤﺤ ‪‬ﺮﻣﺎﺕ ﻭﻣـﺎ ﺇﻟـﻰ ﺫﻟـﻚ‬ ‫ﻣﻦ ﺃﻣﻮﺭ ﻛﻠﹼﻬﺎ ﺗﺪﺧﻞ ﺗﺤﺖ ﻋﻨﻮﺍﻥ ﻣﺸﺘﺮﻙ ﻭﺍﺣﺪ ﻭﻫـﻮ‬ ‫ﻣﺠﺎﻫﺪﺓ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ‪ ،‬ﻭﺍﻟـﺬﻱ ﻳﺴـ ‪‬ﻤﻰ ‪-‬ﻛﻤـﺎ‬ ‫ﻗﻠﻨﺎ ﻗﺒﻞ ﻗﻠﻴـﻞ‪) -‬ﺍﻟﺠﻬـﺎﺩ ﺍﻷﻛﺒـﺮ(‪ ،‬ﻟﻜـﻦ ﻻ ﻳﻤﻜـﻦ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻤﻄﻠﻮﺏ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﺠﻬﺎﺩ ﺍﻷﻛﺒﺮ ﻓﻘﻂ‪،‬‬ ‫ﺑـﻞ ﺍﻟﺘﻘﻴﻴـﺪ ﺑﺎﻟﺠﻬـﺎﺩ ﺍﻷﻛﺒـﺮ ﺗﻘﻴﻴـﺪ ﺑـﻼ ﺩﻟﻴـﻞ‪ ،‬ﻓﻴﻜـﻮﻥ‬ ‫ﺗﺤﻜﻢ ﺧﺎﺭﺝ ﻋﻦ ﻧﻄﺎﻕ ﺍﻟﻌﻘﻞ ﻭﺍﻟﺸـﺮﻉ‪ ،‬ﻓﻠـﺬﺍ ﺳـﻴﻜﻮﻥ‬ ‫ﺍﻟﻤﻄﻠﻮﺏ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺍﻟﺠﻬﺎﺩ ﺍﻷﻛﺒﺮ‪..‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٣٠‬‬ ‫)ﺍﻟﺠﻬـﺎﺩ ﺍﻷﺻـﻐﺮ( ﻭﻫـﻮ ﺟﻬـﺎﺩ ﺍﻟﻜﻔـﺮ ﺑﻄﺒﻴﻌـﺔ ﺍﻟﺤـﺎﻝ‪،‬‬ ‫ﻭﺍﻟﻜــﻞﹼ ﻳﻌﻠــﻢ ﺃﻥ ﺟﻬــﺎﺩ ﺍﻟﻜﻔــﺎﺭ ﻓــﻲ ﺯﻣــﻦ ﺍﻟﻤﻠﻌــﻮﻥ‬ ‫ﺍﻟﻬﺪ‪‬ﺍﻡ)‪ (١‬ﻏﻴﺮ ﻣﻤﻜـﻦ ﻭﻋﺴـﻴﺮ ﺟـﺪﹰﺍ ﺟـﺪﹰﺍ‪ ،‬ﻓـﻼ‪‬ﺑـﺪ‪ ‬ﻣـﻦ‬ ‫ﺭﻓﺾ ﺍﻟﺒﺎﻃﻞ ﺑﺎﻟﻠﺴﺎﻥ ﻋﻠﻰ ﺃﻗﻞ ﺍﻟﺘﻘﺎﺩﻳﺮ ﺃﻭ ﻛﻤﺎ ﻗﻠﻨﺎ ﺃﻥ‬ ‫ﺍﻟﺮﻓﺾ ‪‬ﻣﻘﺪ‪‬ﻣﺔ ﻟﻠﺠﻬﺎﺩ ﺍﻷﺻﻐﺮ‪..‬‬ ‫ﻓﻬﺬﻩ ﺃﻃﺮﻭﺣﺎﺕ ﺛﻼﺛﺔ ﺗﺒﻴ‪‬ﻦ ﺍﻟﺮﻓﺾ ﺃﻭ ﻳﻤﻜـﻦ ﺃﻥ‬ ‫ﺗﻜﻮﻥ ﺗﻌﻠﻴﻼﹰ ﻟﻠﺘﺮﺍﺑﻂ ﺑﻴﻦ ﺭﻓﺾ ﺍﻟﺒﺎﻃـﻞ ﻭﺃﻫـﻞ ﺍﻟﺒﺎﻃـﻞ‬ ‫ﻭﺑﻴﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ‪ ،‬ﻣـﻊ ﺃﱠﻧـﻪ ﻳﺠـﺐ ﺃﻥ ﻧﻠﺘﻔـﺖ‬ ‫ﺇﻟﻰ ﺃﻣ ﹴﺮ ﻣﻬﻢ ﺁﺧﺮ‪ :‬ﻭﻫﻮ ﺃﻥ ﺍﻟﺴﻴﺪ ﺍﻟﻮﺍﻟﺪ ﻛﺎﻥ ﻓﻲ ﻣﻘـﺎﻡ‬ ‫ﺇﻋـﺪﺍﺩ ﺟﻴـﻞ ﺃﻭ ﻣﺠﺘﻤـﻊ ﻭﻳﺮ‪‬ﺑﻴـﻪ ﻋﻠـﻰ ﺭﻓـﺾ ﺍﻟﺒﺎﻃـﻞ‬ ‫ﻭﺍﻻﺣــﺘﻼﻝ ﻭﺍﻟﻐــﺰﻭ ﺍﻟﻌﺴــﻜﺮﻱ ﻭﺍﻟﻔﻜــﺮﻱ ﻭﺍﻟﺜﻘــﺎﻓﻲ‬ ‫)‪ (١‬ﺍﻟﺪﻛﺘﺎﺗﻮﺭ ﺻﺪﺍﻡ ﺣﺴﻴﻦ ﺍﻟﺬﻱ ﺣﻜﻢ ﺍﻟﻌﺮﺍﻕ ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺙ‬ ‫ﻋﻘﻮﺩ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٣١‬‬ ‫ﻟﻠﻐﺮﺏ ﻭﺟﻴﻮﺵ ﺍﻟﻈﻼﻡ‪ ،‬ﻭﻟﻌﻠﻤﻪ ﺑﺄﻥ ﺍﻟﻐﺮﺏ ‪‬ﻳﻌ ‪‬ﺪ ﺍﻟﻌ ‪‬ﺪﺓ‬ ‫ﻻﺣﺘﻼﻝ ﺩﻭﻝ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﻋﻠﻰ ﺭﺃﺳﻬﺎ ﺍﻟﻌﺮﺍﻕ‪ ،‬ﺑﺎﻋﺘﺒـﺎﺭﻩ‬ ‫ﺍﻟﺤﺎﺿﻨﺔ ﺍﻷﻭﻟﻰ ﻟﻺﺳﻼﻡ ﺍﻟﺤﻘﻴﻘﻲ ﻭﺍﻟﺤﺎﺿﻨﺔ ﻟﻠﻤﺼـﻠﺢ‬ ‫ﻭﺃﺗﺒﺎﻉ ﺍﻟﻤﺼﻠﺢ ﻓﻲ ﺁﺧـﺮ ﺍﻟﺰﻣـﺎﻥ‪ ،‬ﻭﻫـﺬﺍ ﺍﻟـﺮﻓﺾ ﻏﻴـﺮ‬ ‫ﻣﺴﺘﻐﺮﺏ ﻣﻨـﻪ ﻋﻠـﻰ ﺍﻹﻃـﻼﻕ‪ ،‬ﻓﻬـﻮ ﺍﻵﻣـﺮ ﺑـﺎﻟﻤﻌﺮﻭﻑ‬ ‫ﻭﺍﻟﻨﺎﻫﻲ ﻋـﻦ ﺍﻟﻤﻨﻜـﺮ‪ ،‬ﻭﻫـﻮ ﺍﻟﻌـﺎﻟﻢ ﺍﻟﻨـﺎﻃﻖ ﻭﺍﻟﻤﺠﺎﻫـﺪ‬ ‫ﺍﻷﻛﺒﺮ ﻓﻲ ﺯﻣﻨﻪ ﻻ ﻣﺤﺎﻟﺔ‪ ،‬ﻭﺑﻄﺒﻴﻌﺔ ﺍﻟﺤـﺎﻝ ﻓـﺈﻥ ﺭﻓـﺾ‬ ‫ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺃﻓﻀـﻞ ﻭﺃﻋﻠـﻰ ﺩﺭﺟـﺎﺕ ﺍﻷﻣـﺮ ﺑـﺎﻟﻤﻌﺮﻭﻑ‬ ‫ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ ﻋﻠﻴﻜﻢ‪..‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺜـﺎﻧﻲ‪ :‬ﺃﺭﺩﺕ ﻓﻴـﻪ ﺑﻴـﺎﻥ ﺑﻌـﺾ ﺍﻟﺘﻔﺎﺻـﻴﻞ‬ ‫ﺍﻟﻤﺘﻌﻠﱢﻘﺔ ﺑـﺮﻓﺾ ﺍﻟﺒﺎﻃـﻞ ﻭﻣﺼـﺎﺩﻳﻘﻪ‪ ،‬ﻓﺈﱠﻧـﻪ‪ ‬ﻓﻀﹼـﻞ‬ ‫ﺃﻭ ﹰﻻ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﻘﺎﻝ‪) :‬ﻛﻼ ﻛـﻼ ﻟﻠﺒﺎﻃـﻞ(‪ ،‬ﻭﺍﻟﺒﺎﻃـﻞ‬ ‫ﻣﻔﻬﻮﻡ ﻋﺎﻡ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻋﺪﺩ ﻏﻴﺮ ﻗﻠﻴﻞ ﻣـﻦ ﺍﻟﻤﺼـﺎﺩﻳﻖ‪،‬‬ ‫ﻭﺍﻟﺒﺎﻃـﻞ ﺣﺴـﺐ ﻓﻬﻤـﻲ‪ :‬ﻫـﻮ ﻛـﻞ ﻋﻤـﻞ ﻏﻴـﺮ ﻣﻮﺍﻓـﻖ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٣٢‬‬ ‫ﻟﻠﻘﻮﺍﻋـﺪ ﺍﻟﻌﻘﻠﻴـﺔ ﻭﺍﻟﺼـﺤﻴﺤﺔ ﻭﺍﻟﺸـﺮﻋﻴﺔ ﺍﻟﺤﻘﹼـﺔ ﻭﺍﻟﺘـﻲ‬ ‫ﺗﻜﻮﻥ ﻧﺘﺎﺋﺠـﻪ ﻓﺎﺳـﺪﺓ ﺃﻭ ﻗـﻞ ﺯﺍﻫﻘـﺔ ﻭﻏﻴـﺮ ﻣـﺆﺛﺮﺓ ﻭﻟـﻮ‬ ‫ﺑﺎﻟﻤﺪﻯ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻟﺬﺍ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪lkji[ :‬‬ ‫‪..(١)Zr q po nm‬‬ ‫ﻭﺑﻌــﺪ ﺃﻥ ﺭﻓﹶــ ﹶﺾ ﺍﻟﺒﺎﻃــﻞ ﺑﻌﻨﻮﺍﻧــﻪ ﺍﻟﻌــﺎﻡ ﺟــﺎﺀ‬ ‫ﺑﻤﺼﺎﺩﻳﻘﻪ ﺃﻭ ﻗﻞ ﺃﻭﺿـﺢ ﻣﺼـﺎﺩﻳﻘﻪ ﺍﻟﺪﻧﻴﻮﻳـﺔ ﺃﻻ ﻭﻫـﻲ‬ ‫ﺃﻣﺮﻳﻜﺎ ﻭﻣﻦ ﺛﻢ‪ ‬ﺇﺳﺮﺍﺋﻴﻞ‪ ،‬ﻭﻟﻌﻞﱠ ﺍﻟﺬﻱ ﺍﺳـﺘﺪﻋﻰ ﺭﻓـﺾ‬ ‫ﹸﻛ ﹰﻼ ﻣـﻦ ﺃﻣﺮﻳﻜـﺎ ﻭﺇﺳـﺮﺍﺋﻴﻞ‪ ،‬ﻭﻫـﻮ ﻛـﻮﻥ ﺃﻣﺮﻳﻜـﺎ ﺍﻟﻴـﺪ‬ ‫ﺍﻟﻀﺎﺭﺑﺔ ﻹﺳـﺮﺍﺋﻴﻞ‪ ،‬ﻓﹶﻠﻌ‪‬ـﻞﱠ ﺇﺳـﺮﺍﺋﻴﻞ ﺗﺨﻄﱢـﻂ ﻟﻠﺤـﺮﻭﺏ‬ ‫ﻭﺗﺰﺝ ﺃﻣﺮﻳﻜـﺎ ﺑﻬـﺎ‪ ،‬ﻓﻬـﻞ ‪‬ﺭ‪‬ﺋـﻲ ﻳﻮﻣـﹰﺎ ﻣـﻦ ﺍﻷﻳـﺎﻡ ﺭﺋﻴﺴـﺎﹰ‬ ‫ﻷﻣﺮﻳﻜﺎ ﻻ ﻳﻤﻴﻞ ﻭﺑﻮﺿﻮﺡ ﻹﺳﺮﺍﺋﻴﻞ ﻭﺣﻜﻮﻣﺘﻬﺎ ﺍﻟﻨﺘﻨﺔ‪.‬‬ ‫ﺛﻢ ﻟﺘﻌﻠﻤﻮﺍ ﺃﻥ ﻗﻮﻟﻪ‪) :‬ﻛﻼ ﻛـﻼ ﺃﻣﺮﻳﻜـﺎ( ﺃﻭ )ﻛـﻼ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‪ ،‬ﺍﻵﻳﺔ‪.(٨١) :‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٣٣‬‬ ‫ﻛﻼ ﺇﺳﺮﺍﺋﻴﻞ( ﻗﺪ ﺗﺄﺗﻲ ﻣﻦ ﻋ‪ ‬ﺪﺓ ﻧـﻮﺍﺣﻲ‪ :‬ﻣﺜـﻞ ﺭﻓﻀـﻬﺎ‬ ‫ﻷﻧﻬـﺎ ﻇﺎﻟﻤـﺔ ﺃﻭ ﻣﺤﺘﻠـﺔ ﺃﻭ ﻣﺴـﺘﻌﻤﺮﺓ ﺃﻭ ﻧﺎﺷـﺮﺓ ﻟﻠﻔﻜـﺮ‬ ‫ﺍﻟﻐﺮﺑﻲ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﻟﺬﺍ ﺃﺭﺩﻑ ﺑﻌﺪ ﺭﻓﻀـﻬﻤﺎ ﺑﻘـﻮﻝ‪) :‬ﻛـﻼ‬ ‫ﻛﻼ ﺍﺳﺘﻌﻤﺎﺭ( )ﻛﻼ ﻛﻼ ﺍﺳﺘﻜﺒﺎﺭ(‪ ،‬ﻓﺄﻣﺎ ﺍﻻﺳﺘﻌﻤﺎﺭ‪ :‬ﻓﻬﻮ‬ ‫ﻳﺄﺗﻲ ﺑﻤﻌﻨـﻰ ﺍﻟﻐـﺰﻭ ﻭﺍﻻﺣـﺘﻼﻝ ﺍﻟﻌﺴـﻜﺮﻱ‪ ،‬ﻣﺜـﻞ ﻏـﺰﻭ‬ ‫ﺍﻟﻌﺮﺍﻕ ﻭﺃﻓﻐﺎﻧﺴﺘﺎﻥ ﻭﻓﻠﺴﻄﻴﻦ ﻭﻏﻴﺮﻫﺎ ﻣـﻦ ﺍﻟـﺪﻭﻝ‪ ،‬ﻭﻗـﺪ‬ ‫ﺗ ـﺄﺗﻲ ﺑﻤﻌﻨ ـﻰ ﺍﻻﺳ ـﺘﻴﻄﺎﻥ ﻭﺑﻨ ـﺎﺀ ﺍﻟﻘﻮﺍﻋ ـﺪ ﻓ ـﻲ ﺍﻟــﺪﻭﻝ‬ ‫ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻣﺜﻞ ﺍﻻﺳﺘﻴﻄﺎﻥ ﺍﻹﺳـﺮﺍﺋﻴﻠﻲ ﺍﻟﻈـﺎﻟﻢ‬ ‫ﻭﺑﻨﺎﺀ ﻗﻮﺍﻋﺪ ﺃﻣﺮﻳﻜﻴﺔ ﻓﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺪﻭﻝ ﻋﺴـﻰ ﺃﻥ ﻻ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻌﺮﺍﻕ ﻭﺍﺣﺪﺍﹰ ﻣﻨﻬﺎ‪.‬‬ ‫ﺃﻣــﺎ ﺍﻻﺳــﺘﻜﺒﺎﺭ ﻓﻬــﻮ ﺣــﺐ‪ ‬ﺍﻟﻌﻮﻟﻤــﺔ ﻭﺍﻟﺴــﻴﻄﺮﺓ‬ ‫ﺍﻟﻌﺴــﻜﺮﻳﺔ ﻭﺍﻟﻔﻜﺮﻳــﺔ ﻭﺍﻟﺜﻘﺎﻓﻴــﺔ ﻭﺍﻹﺩﺍﺭﻳــﺔ ﻭﺍﻷﻣﻨﻴــﺔ‬ ‫ﻭﺍﻟﺘـﺪ ﱡﺧﻞ ﻓـﻲ ﺷـﺆﻭﻥ ﺍﻵﺧـﺮﻳﻦ ﻭﻏﻴﺮﻫـﺎ ﻣـﻦ ﺍﻵﻓـﺎﺕ‬ ‫ﺍﻷﻣﺮﻳﻜﻴﺔ ﺍﻹﺳﺮﺍﺋﻴﻠﻴﺔ ﻛﻤﺎ ﻧﺮﻯ ﻭﺗﺮﻭﻥ ﻓﻲ ﻛـﻞ ﻟﺤﻈـﺔ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٣٤‬‬ ‫ﻭﺩﻗﻴﻘــﺔ ﻻ ﻓــﻲ ﻛــﻞ ﻳــﻮﻡ ﻭﺷــﻬﺮ‪ ،‬ﻓﻬــﻮ‪ ‬ﺭﻓــﺾ‬ ‫ﺍﻟﻤﺼـﺪﺍﻗﻴﻦ ﺍﻟﻮﺍﺿـﺤﻴﻦ ﺃﻻ ﻭﻫﻤـﺎ ﺃﻣﺮﻳﻜـﺎ ﻭﺇﺳـﺮﺍﺋﻴﻞ‪،‬‬ ‫ﻟﻜﻮﻧﻬﻤﺎ ‪‬ﻣﺤﺘﻠﹼﻴﻦ ﻭﺍﻻﺣﺘﻼﻝ ‪ -‬ﺍﻟﻘﺒـﻴﺢ ﻭﺍﻟﺒﺎﻃـﻞ ﻭﺍﻟﻐﻴـﺮ‬ ‫ﻣﻘﺒﻮﻝ ﻋﻘ ﹰﻼ ﻭﺷﺮﻋﺎﹰ‪ ،‬ﻭﻻ ﺃﻋﻨﻲ ﺇﺳﻼﻣﻴﹰﺎ‪ -‬ﻓﻘﺪ ﻻ ﻳﻤﻜـﻦ‬ ‫ﺃﻥ ﻳﻜﻮﻥ ﻣ‪‬ﻘ ‪‬ﺪﻣﺔ ﻟﺨﻼﺹ ﺍﻟﺸﻌﻮﺏ‪ ،‬ﻓﺎﻻﺣﺘﻼﻝ ﻋﺒﻮﺩﻳﺔ‬ ‫ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻣﻌﻨﺎﻫﺎ ﺍﻟﺨﻀﻮﻉ ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻨﺎﻫـﺎ‬ ‫ﺍﻟﺤ ‪‬ﺮﻳ ـﺔ‪ ،‬ﻋﻠ ـﻰ ﺍﻟ ـﺮﻏﻢ ﻣ ـﻦ ﺃﻥ ﺃﻣﺮﻳﻜ ـﺎ ﺗ ـﺪﻋﻮ ﻭﺑﻜ ـﻞﱢ‬ ‫ﻭﺿﻮﺡ ﺇﻟﻰ ﺍﻟﺘﺤ ‪‬ﺮﺭ ﻣـﻦ ﺍﻷﺩﻳـﺎﻥ ﺍﻟﺴـﻤﺎﻭﻳﺔ ﻭﺍﻷﺣﻜـﺎﻡ‬ ‫ﺍﻹﻟﻬﻴﺔ ﻭﺗﺮﻙ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻻﻧﺨـﺮﺍﻁ‬ ‫ﺑﺎﻟﺤ ‪‬ﺮﻳﺔ ﺍﻟﻔﻮﺿﻮﻳﺔ‪ ،‬ﺃﻱ ﺍﻻﻧﻐﻤﺎﺭ ﺑﻌﺒﻮﺩﻳﺔ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ‬ ‫ﺑﺎﻟﺴﻮﺀ ﻭﺍﻟﻤﻠﺬﺍﺕ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺸـﺮ ﺍﻟﻤﺤﺮﻣـﺎﺕ ﻣﺜـﻞ ﻓـﺘﺢ‬ ‫ﺍﻟﺒﺎﺭﺍﺕ‪ ،‬ﻛﻤﺎ ﻓﻌﻠﻮﺍ ﻓﻲ ﺍﻟﻌﺮﺍﻕ‪.‬‬ ‫ﻓﻤﻦ ﻫﻨﺎ ﻧﻄﺎﻟﺐ ﺑﺈﻏﻼﻗﻬﺎ ﺟﻤﻴﻌﺎﹰ ﻋـﻦ ﺑﻜـﺮﺓ ﺃﺑﻴﻬـﺎ‪،‬‬ ‫ﻓﻬﻲ ‪‬ﻣﻘﺪ‪‬ﻣﺔ ﻟﻨﺸﺮ ﺍﻟﻔﺴـﺎﺩ ﻭﺍﻟﺴـﻔﺎﺡ ﻭﻓﻴﻬـﺎ ﺗﻌـﺪ‪‬ﻱ ﻋﻠـﻰ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٣٥‬‬ ‫ﺃﺣﻜﺎﻡ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻭﺷﺮﻋﻬﻢ‪ ،‬ﻭﻣﻦ ﻧـﺎﺣﻴﺘﻲ ﺃﺷـﻜﺮ ﻛـﻞ‬ ‫ﻣﻦ ﻭﻗﻒ ‪‬ﺿﺪ‪ ‬ﻫﺬﺍ ﺍﻟﻘﺮﺍﺭ)‪ ،(١‬ﻓﺎﻟﻮﻗﻮﻑ ‪‬ﺿﺪ‪ ‬ﻫﺬﺍ ﺍﻟﻘـﺮﺍﺭ‬ ‫ﻭﻗﻮﻓﹰﺎ ﺳﻴﺎﺳﻴﺎﹰ ﻭﺳـﻠﻤﻴﹰﺎ ﻳﺼـﺐ ﻓـﻲ ﻣﺼـﻠﺤﺔ ﺍﻹﺳـﻼﻡ ﻻ‬ ‫ﻣﺤﺎﻟﺔ‪.‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻧﻘﻮﻝ ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺴـﻴﺪ ﺍﻟﻮﺍﻟـﺪ‪ :‬ﻛـﻼ‬ ‫ﻛﻼ ﻳﺎ ﺷﻴﻄﺎﻥ‪ ..‬ﻛﻼ ﻛﻼ ﻟﻠﺤﺎﻧﺎﺕ‪ ..‬ﻭﻧﺮﻳﺪ ﻧﺮﻳﺪ ﻧﺮﻳـﺪ‪..‬‬ ‫ﻓﻮﺭﹰﺍ ﻓﻮﺭﹰﺍ ﻓﻮﺭﺍﹰ‪ ..‬ﻳﺎ ﺍﷲ ﻳﺎ ﺍﷲ ﻳﺎ ﺍﷲ‪..‬‬ ‫‪‬‬ ‫ﻣﻦ ﺍ ﹸﻻﻣﻮﺭ ﺍﻟﺘﻲ ﻳ‪‬ﺸﻴﺮ ﺇﻟﻴﻬﺎ ﺍﻟﻨﺒﻲ‪ ‬ﻓﻲ ﺧﻄﺒﺘﻪ‬ ‫ﺍﺳﺘﺤﺒﺎﺏ ﺃﻥ‪ ‬ﻳ‪‬ﻔﻄﱢﺮ ﺍﻟﻔﺮﺩ ﺻﺎﺋﻤﹰﺎ ﻭﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺷﺎﻣﻞ‬ ‫ﻟﻠﺼﺎﺋﻢ ﻭﻏﻴﺮﻩ‪ ،‬ﻳﻌﻨﻲ ﻳ‪‬ﺴﺘﺤﺐ‪ ‬ﻟﻚ ﺃﻥ‪ ‬ﺗﹸﻔ ﱢﻄﺮ ﺻﺎﺋﻤﺎﹰ‬ ‫ﺳﻮﺍﺀ ﻛﻨ ﹶﺖ ﺻﺎﺋﻤﺎﹰ ﺃﻡ ﻟﻢ ﺗﻚ‪ ‬ﻭﻫﺬﺍ ﻳﺪﺧﻞ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ‬ ‫)‪ (١‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﺍﺕ‪.‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٣٦‬‬ ‫ﻓﻲ ﺍﻟﻤﻨﻬﺞ ﺍﻹﺳﻼﻣﻲ ﺍﻟﻌﺎﻡ ﻟﻘﻀﺎﺀ ﺣﺎﺟﺔ ﺍﻟﻤﺤﺘﺎﺟﻴﻦ‬ ‫ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ ﺃﻥ ﻳﻜﻮﻥ ﻓﻄﻮﺭ ﻃﺒﻘﺔ ﻣﻦ‬ ‫ﺍﻟﻨﺎﺱ ﺃﻃﺎﻳﺐ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻓﻄﻮﺭ ﻃﺒﻘﺔ ﹸﺍﺧﺮﻯ‬ ‫ﻳﻜﻮﻥ ﻣ‪‬ﺘﻮﺍﺿﻌﺎﹰ ﺟﺪﺍﹰ ﻭﺃﻥ ﻻ ﻳﺠﺪ ﻟﻪ ﺇﻓﻄﺎﺭﺍﹰ ﺇﻃﻼﻗﺎﹰ‬ ‫ﻓﻤﻘﺘﻀﻰ ﺍﻟﻌﺪﻝ ﺍﻹﺳﻼﻣﻲ ﻫﻮ ﺗﺴﺎﻭﻱ ﻫﺎﺗﻴﻦ ﺍﻟﻄﺒﻘﺘﻴﻦ‬ ‫ﻣﻬﻤﺎ ﺃﻣﻜﻦ ﻭﺫﻟﻚ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺃﻣﺮ ﺍﻷﻏﻨﻴﺎﺀ ﺑﺎﻹﻋﻄﺎﺀ‬ ‫ﺇﻟﻰ ﺍﻟﻔﻘﺮﺍﺀ ﻓﻲ ﻛﺜﻴﺮ ‪‬ﻣﻦ ﺗﻌﺎﻟﻴﻤﻪ ﺍﻟﻮﺍﺟﺒﺔ ﻭﺍﻟﻤ‪‬ﺴﺘﺤﺒﺔ‬ ‫ﻛﺎﻟﺰﻛﺎﺓ ﻭﺍﻟﺨﹸﻤﺲ ﻭﺍﻟﻔﺪﻳﺔ ﻭﺍﻟﻜﹸﹼﻔﺎﺭﺓ ﻭﺍﻟ‪‬ﻌﺘﻖ ﻭﻭﺟﻮﺏ‬ ‫ﺇﻧﻘﺎﺫ ﺍﻟ ‪‬ﻤﻀﻄﺮ ﻭﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺼﺪﻗﺔ ﻭﺍﺳﺘﺤﺒﺎﺏ ﻗﻀﺎﺀ‬ ‫ﺣﺎﺟﺔ ﺍﻟﻤﺤﺘﺎﺟﻴﻦ ﻭﺃﺣﻴﺎﻧﺎﹰ ﻭﺟﻮﺏ ﻗﻀﺎﺀ ﺣﺎﺟﺔ‬ ‫ﺍﻟﻤﺤﺘﺎﺟﻴﻦ ﻭﻏﻴﺮ ﺫﻟﻚ ﻛﺜﻴﺮ‪ ،‬ﺣﺘﻰ ﺃ ‪‬ﻥ ﺗﻘﺴﻴﻢ ﺍﻹﺭﺙ‬ ‫ﺑﻴﻦ ﺍﻟﻮﺭﺛﺔ ﻳﺪﺧﻞ ﻓﻲ ﺿﻤﻦ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬ ‫[‪ ،(١)Zn ml k j i h‬ﻭﻣﻊ ﺫﻟﻚ ﻧﺠﺪ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺤﺸﺮ‪ ،‬ﺍﻵﻳﺔ‪.(٧) :‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٣٧‬‬ ‫ﻃﺒﻘﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺪﻧﻴﻮﻳﻴﻦ ﻳ ‪‬ﺪﻋﻮﻥ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ‬ ‫ﺑﻤﺨﺘﻠﻒ ﺍﺗﺠﺎﻫﺎﺗﻬﺎ ﻭﺗﻔﺎﺳﻴﺮﻫﺎ ﻓﻲ ﺣﻴﻦ ﺍﻹﺳﻼﻡ ﺑﻞ ﺃﻥ‬ ‫ﺧﻂ ﺍﻷﻧﺒﻴﺎﺀ ﻛﻠﻪ ﺇﹼﻧﻤﺎ ﻫﻮ ﻋﻠﻰ ﺫﻟﻚ ﻭﻋﻠﻰ ﺍﻟﺸﻔﻘﺔ ﻋﻠﻰ‬ ‫ﺍﻟﻔﻘﺮﺍﺀ ﻭﺍﻟﻤ‪‬ﺤﺘﺎﺟﻴﻦ ﻣﻊ ﻫﺬﺍ ﺍﻟﻔﺎﺭﻕ ﺍﻟﺮﺋﻴﺴﻲ ﺑﻴﻦ‬ ‫ﺍﻟﺠﻤﺎﻋﺘﻴﻦ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻟﺠﻤﺎﻋﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﻫﻮ ﺃﻥ‬ ‫‪‬ﺩﻋﺎﺓ ﺍﻟﺠﻤﺎﻋﺔ ﺍﻻﺷﺘﺮﺍﻛﻴﺔ ﺍﻟﺪﻧﻴﻮﻳﻴﻦ ﻳﻌﻴﺸﻮﻥ ﻋﻴﺸﺔ‬ ‫ﺭﻓﻬﺔ ﻗﺪ ﻧﺎﻟﻮﺍ ﺍﻟ ﱡﺸﻬﺮﺓ ﻭﺍﻟ ﹼﺰﻋﺎﻣﺔ ﻭﺍﻟﻤﺎﻝ ﺑﻌﻨﻮﺍﻥ ﺃﻧﹼﻬﻢ‬ ‫‪‬ﺩﻋﺎﺓ ﺍﻟﻰ ‪‬ﻣﺴﻠﻚ ﻣﻌﻴﻦ ﺃﻭ ﻣ‪‬ﺼﻠﺤﺔ ﺍﺟﺘﻤﺎﻋﻴﺔ ﻣﻌﻴﻨﺔ ﻓﻲ‬ ‫ﺣﻴﻦ ﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﺻﻴﺎﺀ ﻭﺍﻟﻤﻌﺼﻮﻣﻴﻦ ﻋﻤﻮﻣﹰﺎ ﻳﻐﻠﺐ‬ ‫ﻋﻠﻰ ﺣﻴﺎﺗﻬﻢ ﺍﻟﺰﹼﻫﺪ ﻭﺍﻟﺘﻘ ﹼﺸﻒ ﻭﺷﻈﻒ ﺍﻟﻌﻴﺶ ﻭﺃﻏﻠﺒﻬﻢ‬ ‫ﻛﺎﻧﻮﺍ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺮ‪‬ﻋﺎﺓ ﺃﻭ ﺍﻟﻔﻼﺣﻴﻦ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‬ ‫‪-‬ﻧﻘ ﹰﻼ ﻋﻦ ﺃﺣﺪ ﺍﻷﻧﺒﻴﺎﺀ‪À¿ ¾ ½ ¼ »[ :-‬‬ ‫‪،(١)ZÂ Á‬ﻳﻌﻨﻲ ﺇﻧﻨﻲ ﺣﻴﻨﻤﺎ ﺃﻣﺮﻛﻢ ﺑﺸﻲﺀ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﻫﻮﺩ‪ ،‬ﺍﻵﻳﺔ‪.(٨٨) :‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٣٨‬‬ ‫ﺃﻭ ﺃﻧﻬﺎﻛﻢ ﻋﻦ ﺷﻲﺀ ﻓﻠﻴﺲ ﻫﺬﺍ ﻟﻜﻢ ﻓﻘﻂ ﺑﻞ ﻫﻮ ﻟﻲ‬ ‫ﺃﻳﻀﺎﹰ ﻭﻭﺍﺟﺐ ﻋﻠﻲ‪ ‬ﺿ‪‬ﻤﻨﺎﹰ ﻭﺃﻧﺎ ﺃﻭﻟﻰ ‪‬ﻣﻦ ﺃﻥ ﺃﻓﻌﻠﻪ‬ ‫ﻭﹸﺍﻃﺒ‪‬ﻘﻪ ﻣ‪‬ﻨﻜﻢ‪ ،‬ﻭﻗﺎﻝ ﻋﻦ ﻣﻮﺳﻰ‪Ì Ë [ :‬‬ ‫‪ ،(١) ZÍ‬ﻭﻗﺎﻝ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ‬ﻣﺎ ﻣﻀﻤﻮﻧﻪ‪:‬‬ ‫)ﻛﻴﻒ ﺃﺭﺿﻰ ﻟﻨﻔﺴﻲ ﺃﻥ ﻳ‪‬ﻘﺎﻝ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻭﻻ‬ ‫ﺍﹸﺷﺎﺭﻛﻬﻢ ‪ -‬ﻳﻌﻨﻲ ﻻ ﺍﹸﺷﺎﺭﻙ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻃﺒﻌﺎﹰ ‪ -‬ﺷﻈﻒ‬ ‫ﺍﻟﻌﻴﺶ ﻭﻗﺴﺎﻭﺓ ﺍﻟﺤﻴﺎﺓ(‪ ،‬ﻭﻟﻢ ‪‬ﻳﻘ ﹼﺼﺮ ﻫﻮ ﻓﻲ ﺫﻟﻚ ﺑﻞ‬ ‫ﻛﺎﻧﺖ ﻛﻞ ﺣﻴﺎﺗﻪ‪ ‬ﻣ‪‬ﺒﻨﻴﺔ ﻋﻠﻰ ﺍﻟﺰﹼﻫﺪ ﺍﻟﻤ‪‬ﻜﺜﻒ‬ ‫ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ‬ ‫ﻓﻲ ﻓﻀﻞ ﺍﻟﺼﻮﻡ‪) :‬ﺇﹼﻧﻪ ﺟ‪‬ﻨﹼﺔ ﻣﻦ ﺍﻟﻨﺎﺭ(‪ ،‬ﻳﻌﻨﻲ ﻣﺎﻧﻊ‬ ‫ﻭﻋﺎﺻﻢ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻷﻋﻢ ﺍﻷﻏﻠﺐ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﻳﺸﻌﺮﻭﻥ ﺑﺎﺳﺘﺤﻘﺎﻗﻬﻢ ﻟﻠﹼﻨﺎﺭ ﻧﺘﻴﺠﺔ ﻟﻠﺬﻧﻮﺏ ﻭﺍﻟﻌﻴﻮﺏ‬ ‫ﻭﺍﻟﻘﺼﻮﺭ ﻭﺍﻟﺘﻘﺼﻴﺮ ﺍﻟﺬﻱ ﻣﺮ‪ ‬ﺑﻪ ﻓﻲ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻓﺘﺢ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‪ ،‬ﺍﻵﻳﺔ‪.(١٤٣) :‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٣٩‬‬ ‫ﺍﷲ ﻓﹸ ‪‬ﺮﺻﺎﹰ ﻋﺪﻳﺪﺓ ﻛﻤﺎ ﻗﻠﻨﺎ ﻟﻠﻮﻗﺎﻳﺔ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻭﺗﺠﹼﻨﺐ‬ ‫ﻧﺘﺎﺋﺞ ﺍﻟﺬﻧﻮﺏ ﻷﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺧﹶﻠﻖ‪ ‬ﹶﺧﻠﻘﹸﻪ ﻟﻠﺮﺣﻤﺔ ﻭﻟﻴﺲ‬ ‫ﻟﻠﻌﺬﺍﺏ ﻭﻻ ﻳﻜﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺇﻻ ﻓﻲ ﺁﺧﺮ ﻣﺮﺣﻠﺔ ﻋﻨﺪ‬ ‫ﺍﻟﻴﺄﺱ ﻣﻦ ﺍﻟ‪‬ﻌﺒﺪ ﺗﻤﺎﻣﺎﹰ ﻛﻤﺎ ﻓﻲ ﺍﻟﻤﺜﻞ‪) :‬ﺁﺧﺮ ﺍﻟﺪﻭﺍﺀ‬ ‫ﺍﻟ ﹶﻜ ‪‬ﻲ(‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺗﺘﻌﺠ‪‬ﺐ ﻣﻼﺋﻜﺔ ﺟﻬﹼﻨﻢ ﻓﻲ ﻣﺠﻲﺀ‬ ‫ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﺍﻟﻰ ﺍﻟﻨﺎﺭ ﻭﺗﻘﻮﻝ ﻟﻬﻢ‪ê é è [ :‬‬ ‫‪ (١)Zë‬ﻭﻟﻤﺎﺫﺍ ﺟﺌﺘﹸﻢ ﻫﻨﺎ ﻣﻊ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﺧﻠﻘﻜﻢ‬ ‫ﻷﺟﻞ ﺍﻟﺠﻨﹼﺔ [© ‪²±°¯®¬ «ª‬‬ ‫‪ ،(٢)Z¹ ¸ ¶ µ´ ³‬ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻲ‬ ‫ﺃﻥ ﺗﺬﻫﺒﻮﺍ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﻻ ﺃﻥ ﺗﺄﺗﻮﺍ ﺇﻟﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻴﻜﻮﻥ‬ ‫ﺟﻮﺍﺑﻬﻢ‪ :‬ﺑﺎﻹﻋﺘﺮﺍﻑ ﺑﺎﻟﺬﻧﺐ‪ ،‬ﻗﺎﻟﻮﺍ‪ð ï î í [ :‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ‪ ،‬ﺍﻵﻳﺔ‪.(٤٢) :‬‬ ‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‪ ،‬ﺍﻵﻳﺔ‪.(٣٠) :‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٤٠‬‬ ‫‪ üû ö õ ô ó ò ñ‬ﰨ‬ ‫ﰩ ﰪﰫﰬﰭ ﰮ ﰯﰰﰱﰲ ﰳ‬ ‫! \" ‪ ،(١)Z $ #‬ﻷﻥ ﺷﻔﺎﻋﺔ ﺍﻟﺸﺎﻓﻌﻴﻦ‬ ‫ﻟﻠﻤﺮﺿﻲ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪L K J I [ :‬‬ ‫‪.(٢)ZM‬‬ ‫ﻭﻋﻠﻰ ﺃﻱ‪ ‬ﺣﺎﻝ ﻓﻘﺪ ﺟﻌﻞ ﺍﷲ ﺗﻌﺎﻟﻰ ﹸﻓﺮ‪‬ﺻﹰﺎ ﻋﺪﻳﺪﺓ‬ ‫ﻭﻣﻮﺍﻧﻊ ﻛﺜﻴﺮﺓ ﻟﻠﻤﺆﻣﻦ ﻋﻦ ﺍﻟﻨﺎﺭ‪ :‬ﻛﺎﻟﺒﻜﺎﺀ ﺧﻮﻓـﺎﹰ ﻣـﻦ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﺑﻤﺎ ﻣﻀﻤﻮﻧﻪ‪) :‬ﺩﻣﻌﺔ ﻭﺍﺣﺪﺓ ﺧﻮﻓﺎﹰ ﻣ‪‬ـﻦ‬ ‫ﺍﷲ ﹸﺗﻄﻔﺊ ﺑﺤﺎﺭ ﺍﻟﻨﺎﺭ(‪ ،‬ﻳﻌﻨﻲ ﻋﻠـﻰ ‪‬ﻗﻠــﱠﺔ ﺭﻃﻮﺑـﺔ ﺍﻟﺪﻣﻌـﺔ‬ ‫ﻓﺈﻧﻬﺎ ﺗﻄﻔﺊ ﻛﺜﻴﺮﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺭ ﺑﻔﻀﻞ ﺍﷲ ﻭﺭﺣﻤﺘﻪ ﻭﻗﺪﺭﺗﻪ‪،‬‬ ‫ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ‪) :‬ﺍﻟﺼﻮﻡ ﺟ‪‬ﹼﻨﺔ ﻣﻦ ﺍﻟﻨﺎﺭ(‪ ،‬ﻓﺈﺫﺍ ﺻـﺎﻡ ﺍﻟﻔـﺮﺩ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻤﺪﺛﺮ‪ ،‬ﺍﻵﻳﺔ‪.(٤٨-٤٣) :‬‬ ‫)‪ (٢‬ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﺍﻵﻳﺔ‪.(٢٨) :‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٤١‬‬ ‫ﻭﺟﻮﺑﹰﺎ ﺃﻭ ﺍﺳﺘﺤﺒﺎﺑﺎﹰ ﻛﺎﻥ ﺫﻟﻚ ﺳـﺒﺒﺎﹰ ﻟﹸﻐﻔـﺮﺍﻥ ﺫﻧﺒـﻪ ﻭﺳـﺘﺮ‬ ‫‪‬ﻋﻴﺒﻪ ﻭﻭﻗﺎﻳﺘﻪ ‪‬ﻣﻦ ﺟﻬﹼﻨﻢ ﻭﺻﹸﻌﻮﺩﻩ ﻓﻲ ﺩﺭﺟﺎﺕ ﺍﻟﺠﻨﺎﻥ‪.‬‬ ‫‪‬‬ ‫ﻓﻲ ﺧﻄﺒ ‪‬ﺔ ﺳﺎﺑﻘﺔ ﻗﺪ ﺃﻋﻄﻴﻨﺎ ﺑﻌﺾ ﺍﻟﺘﻔﺎﺻـﻴﻞ ﺍﻟﺘـﻲ‬ ‫ﺗﺘﻌﻠ ‪‬ﻖ ﺑﺎﻟﺼﻼﺓ ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﻌﺎ ‪‬ﻥ ﻇﺎﻫﺮﻳﺔ ﻭﺑﺎﻃﻨﻴـﺔ ﻋﻠـﻰ‬ ‫ﺣﺪ ﺳﻮﺍﺀ‪ ،‬ﻭﻓﻲ ﻫﺬﻩ ﺍﻟﺨﻄﺒﺔ ﺃﺣﺒﺒ ﹸﺖ ﺃﻥ ﺃﻋﻄﻴﻜﻢ ﺑﻌﺾ‬ ‫ﺍﻟﻤﻌﺎﻧﻲ ﻟﻌﺒﺎﺩﺓ‪ ‬ﺃﺧﺮﻯ‪ ،‬ﺃﻻ ﻭﻫـﻲ ﺍﻟﺼـﻮﻡ‪ ،‬ﺗﻠـﻚ ﺍﻟﻌﺒـﺎﺩﺓ‬ ‫ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﺠﺴﺪﻳﺔ ﺍﻟﺘﻲ ﺗﹸﺰﻳ ﹸﻞ ﻛ ﱠﻞ ﺍﻵﺛﺎﻡ ﻭﺍﻷﺩﺭﺍﻥ‪ ،‬ﻓﻲ‬ ‫ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺘﻲ ﻻ ﻳﻄﹼﻠ ‪‬ﻊ ﻋﻠﻴﻬﺎ ﺃﺣﺪ ﺇﻻ ﺍﷲ ﻣﺎ ﻟﻢ ﻳ‪‬ﻘﺼﺪ‬ ‫ﺍﻟﺮﻳﺎﺀ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﺬﺍ ﻭﺭﺩ‪) :‬ﺍﻟﺼﻮﻡ‪ ‬ﻟﻲ ﻭﺃﻧﺎ ﺃﺟﺰﻯ ﺑﻪ(‪ ،‬ﻓﻬﻲ‬ ‫ﻋﺒـﺎﺩﺓ ﺧﺎﻟﺼـﺔ ﷲ ﺳـﺒﺤﺎﻧﻪ‪ ‬ﻭﺗﻌـﺎﻟﻰ‪ ،‬ﻭﻫـﻲ ﻻ ﺗﻘﺘﻀـﻲ‬ ‫ﺍﻟﻔﻌـﻞ ﺑـﻞ ﺍﻟﺘـﺮﻙ‪ ،‬ﺃﻱ ﺗـﺮﻙ ﺍﻟﻄﻌـﺎﻡ ﻭﺍﻟﺸـﺮﺍﺏ ﻭﺑـﺎﻗﻲ‬ ‫ﺍﻟﻤ‪‬ﻔﻄﺮﺍﺕ ﻋﻤﻮﻣﹰﺎ‪.‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٤٢‬‬ ‫ﻭﻟــﺬﺍ ‪‬ﻳﻌــ ‪‬ﺮﻑ‪ ‬ﺍﻟﺼــﻮﻡ ﻓــﻲ ﺍﻟﻜﺘــﺐ ﺍﻟﻔﻘﻬﻴــﺔ ﺃﻭ‬ ‫ﺍﻻﺳـﺘﺪﻻﻟﻴﺔ‪ ،‬ﺑﺄﻧـ ‪‬ﻪ ﺍﻟﻜـﻒ‪ ‬ﻋـﻦ ﺍﻟ ‪‬ﻤﻔﻄـﺮﺍﺕ ﺃﻭ ﺗﺮﻛﻬـﺎ‪،‬‬ ‫ﻭﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ﻓﺈﻥ ﺍﻟﺘﺮﻙ ﻳﻤﻜﻦ ﺃﻥ ﻻ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺃﺣﺪ‪،‬‬ ‫ﻋﻠﻰ ﻋﻜﺲ ﺍﻟﻔﻌﻞ ﻓـﺈﻥ ﺍﻃـﻼﻉ ﺍﻵﺧـﺮﻳﻦ ﻋﻠﻴـﻪ ﺃﺳـﻬﻞ‬ ‫ﺃﻛﻴﺪﺍﹰ‪ ،‬ﻟﺬﺍ ﻓﻬﻮ ﻋﺒﺎﺩﺓ ﻳﻘ ﱡﻞ ﻓﻴﻬﺎ ﺍﻟﺮﻳﺎﺀ ﺇﻻ ﻟﻤ‪‬ـﻦ ﺗﻌﻤ‪‬ـﺪﻩ‪،‬‬ ‫ﻭﺳﻴﺬﻫ ‪‬ﺐ ﺑﻜ ﹼﻞ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺪﻧﻴﻮﻱ ﻭﺍﻷﺧﺮﻭﻱ ﻋﻠـﻰ ﺣـﺪ‪‬‬ ‫ﺳﻮﺍﺀ‪.‬‬ ‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺠﺴﺪ ﻋﻠﻰ ﻃـﻮﻝ ﺃﻳـﺎﻡ ﺍﻟﺴـﻨﺔ ﻳﺘﻐـﺬﻯ‬ ‫ﻋﻠـﻰ ﺃﻧـﻮﺍﻉ ﺍﻟﻄﻌـﺎﻡ ﻭﺍﻟﺸـﺮﺍﺏ ﻭﻻ ﻳﺘـﺮﻛ ‪‬ﻦ ﺷـﻴﺌﺎﹰ ﻣ ـﻦ‬ ‫ﺍﻟﻤ‪‬ﻔﻄﺮﺍﺕ ‪ -‬ﻟﻮ ﺻـ ‪‬ﺢ ﺍﻟﺘﻌﺒﻴـﺮ ‪ -‬ﻭﺑﻤـﺎ ﺃﻥ ﺍﻹﻧﺴـﺎﻥ ﻏﻴـﺮ‬ ‫ﻣﻌﺼﻮﻡ ﻋﻦ ﺍﻟﺨﻄﺄ ﻭﺍﻟﻨﺴﻴﺎﻥ ﻭﺍﻟﺴﻬﻮ ﻭﺍﻟﻐﻔﻠﺔ‪ ،‬ﻓﻘـﺪ ﻧﺎﻟـ ‪‬ﻪ‬ ‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺪﻧﻴ‪‬ﺔ ﺑﻌﺾ ﻣ‪‬ﺤﺮﻣﺎﺕ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ‪،‬‬ ‫ﻓﻠﺬﺍ ﻳﺤﺘﺎ ‪‬ﺝ ﺇﻟﻰ ﺗﺼﻔﻴﺔ ﺟﺴﺪﻩ ﻣﻦ ﺍﻷﺩﺭﺍﻥ ﻭﺍﻵﺛﺎﻡ ﺍﻟﺘﻲ‬ ‫ﺇﻥ ﺗﺮﺍﻛﻤــﺖ ﺗﺘــﺮﺍﻛﻢ‪ ‬ﻣﻌﻬــﺎ ﺍﻵﺛــﺎﺭ ﺍﻟﺴــﻠﺒﻴﺔ ﻭﺍﻟﻨﺘــﺎﺋﺞ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٤٣‬‬ ‫ﺍﻟﺘﺴﺎﻓﻠﻴﺔ‪ ،‬ﻭﻣﺎ ﻣﻦ ‪‬ﻣﺰﻳﻞ ﻟﻬﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪.‬‬ ‫ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﻘﻂ ﻓـﺈﻥ ﺍﻹﻧﺴـﺎﻥ ﻭﻛﻤـﺎ ﺃﺛﺒﺘـﻪ‪ ‬ﺍﻟﻌﻠـﻢ‬ ‫ﺍﻟﺤﺪﻳﺚ ﺑﺤﺎﺟﺔ ﺇﻟﻰ ﺍﻟﺘﺒـﺪﻳﻞ ﻭﺇﺯﺍﻟـﺔ ﺍﻟـﺮﻭﺗﻴﻦ ﺍﻟﻴـﻮﻣﻲ‬ ‫ﺍﻟﺬﻱ ﻳﺴﻴﺮ‪ ‬ﻋﻠﻴﻪ ﻃﻴﻠﺔ ﺍﻟﺴﻨﺔ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻓﺘﺒﺪﻳﻞ‬ ‫ﻫﺬﺍ ﺍﻟﻨﻤﻂ ﺍﻟﻴﻮﻣﻲ ﻓﻴﻪ ﻓﻮﺍﺋﺪ‪ ‬ﺻﺤﻴﺔ ﻭﺍﺟﺘﻤﺎﻋﻴﺔ ﺟﻤ‪‬ﺔ ﻻ‬ ‫ﻳﻄﱠﻠــﻊ‪ ‬ﻋﻠﻴﻬــﺎ ﺇﻻ ﺫﻭﻭ ﺍﻻﺧﺘﺼــﺎﺹ ﻭﺃﻫــﻞ ﺍﻟﺨﺒــﺮﺓ‪،‬‬ ‫ﻓﺎﺳﺄﻟﻮﻫﻢ ﻟﻌﻠﻜﻢ ﺗﻬﺘﺪﻭﻥ‪.‬‬ ‫ﺇﺿﺎﻓﺔ ﺇﻟﻰ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺤﺘﺎ ‪‬ﺝ ﺇﻟـﻰ ﺍﻻﺧﺘﺒـﺎﺭ ﺑـﻴﻦ‬ ‫ﺍﻟﺤﻴﻦ ﻭﺍﻵﺧﺮ‪ ،‬ﺳﻮﺍﺀ ﻓﻲ ﺫﻟﻚ ﺍﻻﺧﺘﺒﺎﺭﺍﺕ ﺍﻟﺠﺴﺪﻳﺔ ﺃﻭ‬ ‫ﺍﻟﻤﻌﻨﻮﻳـــﺔ ﺃﻭ ﺍﻟﺒﺎﻃﻨﻴـــﺔ‪ ،‬ﻭﻋﻠـــﻰ ﺍﻟﺼـــﻌﻴﺪ ﺍﻟـــﺪﻧﻴﻮﻱ‬ ‫ﻭﺍﻷﺧﺮﻭﻱ‪ ،‬ﻟﺬﺍ ﻓﺈﻧﻪ‪ ‬ﺑﺤﺎﺟـﺔ‪ ‬ﺇﻟـﻰ ﺍﻟﺼـﻴﺎﻡ‪ ،‬ﻓﻬـﻮ ﺑﻤﺜﺎﺑـﺔ‬ ‫ﺍﺧﺘﺒﺎﺭ ﻟﻠﻤﺘﻌﻠﻖ ﺑﺎﻟﺪﻧﻴﺎ ﺃﻭ ﻗﻞ ﻟﻠﻤ‪‬ﺘﻌﻠﻖ ﺑﺎﻟﻄﻌﺎﻡ ﻭﺍﻟﺸـﺮﺍﺏ‬ ‫ﻭﺑﺎﻗﻲ ﺍﻟﻤ‪‬ﻔﻄﺮﺍﺕ ‪ -‬ﻟﻮ ﺻﺢ‪ ‬ﺍﻟﺘﻌﺒﻴﺮ‪ -‬ﺃﻭ ﻗﻞ ﺑﻤﻌﻨـﻰ ﻣـﻦ‬ ‫ﺍﻟﻤﻌﺎﻧﻲ‪ :‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻜﺜﺮ‪‬ﺓ ﺍﻧﻐﻤﺎﺳـﻪ ﺑﺎﻟﻄﻌـﺎﻡ ﻭﺍﻟﺸـﺮﺍﺏ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٤٤‬‬ ‫ﻗﺪ ﻳﺘﻌﻮ‪‬ﺩ ﻋﻠﻰ ﻫـﺬﺍ ﺍﻟـﻨﻤﻂ ﺍﻟـﺪﻧﻴﻮﻱ‪ ،‬ﻓﺎﻟﺼـﻮﻡ ﻳ‪‬ـﺬ ﱢﻛﺮ‪‬ﻩ‬ ‫ﺑﺂﺧﺮﺗﻪ ﻭﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺴﺖ ﻛﻞﱠ ﺷﻲﺀ‪ ،‬ﻓﻴﻮﻣﺎﹰ ﻟﻠﻄﻌﺎﻡ ﻭﻳﻮﻣﹰﺎ‬ ‫ﻟﻠﺼﻴﺎﻡ ﺃﻭ ﻳﻮ ‪‬ﻡ ﻟﻠﺪﻧﻴﺎ ﻭﻳـﻮﻡ‪ ‬ﻟﻶﺧـﺮﺓ‪ ،‬ﻓﻤـﻦ ﺍﺳـﺘﻄﺎﻉ ﺃﻥ‬ ‫ﻳﺠﻌـﻞ ﺃﻳـﺎﻡ ﺍﻵﺧـﺮﺓ ﺃﻛﺜـﺮ ﻣـﻦ ﺃﻳـﺎﻡ ﺍﻟـﺪﻧﻴﺎ ﻓﻄـﻮﺑﻰ ﻟـﻪ‬ ‫ﻭﺣﺴﻦ ﻣﺂﺏ‪.‬‬ ‫ﺃﻱ ﻳﻤﻜﻨﻨــﺎ ﺍﻟﻘــﻮﻝ ﺃﻥ ﺍﻟﺼــﻴﺎﻡ ﺗــﺬﻛﻴﺮ‪ ‬ﻭﺍﺧﺘﺒــﺎ ‪‬ﺭ‬ ‫ﺃﺧ ـﺮﻭﻱ‪ ،‬ﻣﻀ ـﺎﻓﹰﺎ ﺇﻟ ـﻰ ﻓﻮﺍﺋ ـﺪﻩ ﺍﻟﺪﻧﻴﻮﻳ ـﺔ ﻭﺍﻟﺠﺴــﻤﺎﻧﻴﺔ‬ ‫ﻭﺍﻟﺼﺤﻴﺔ ﻋﻠﻰ ﺣ ‪‬ﺪ ﺳﻮﺍﺀ‪ ،‬ﻓﺈﻥ ﺃﺭﺩﺕ ﺍﻟﺪﻧﻴﺎ ﻓﻔﻴﻪ ﻓﻮﺍﺋـﺪ‬ ‫ﺩﻧﻴﻮﻳﺔ ﻭﺇﻥ ﺃﺭﺩﺕ ﺍﻵﺧﺮﺓ ﻓﻔﻴﻪ ﻓﻮﺍﺋﺪ ﺃﺧﺮﻭﻳﺔ‪ ،‬ﻭﺑ‪ ‬ﹴﺦ‪‬ﺑﺦﹴ‬ ‫ﻟ ‪‬ﻤﻦ ﻃﻠ ‪‬ﺐ ﺍﻵﺧﺮﺓ ﻭﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ‪.‬‬ ‫ﻫـﺬﺍ ﻭﻻ ﻳﻔﻮﺗﻨـﺎ ﺃﻥ ﻧـﺬﻛﺮ ﺃﻥ ﺍﻟﺼـﻴﺎﻡ ﻳﻤﻜـﻦ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺗﺬﻛﻴﺮﺍﹰ ﻟﻠﻐﻨﻲ ﺑﻤﺎ ﻳﻤ ‪‬ﺮ ﺑﻪ ﺍﻟﻔﻘﻴﺮ‪ ،‬ﺍﻟـﺬﻱ ﻻ ﻳﻤﻠـﻚ‬ ‫ﺍﻟﻄﻌـﺎﻡ ﻭﺍﻟﺸ ـﺮﺍﺏ‪ ،‬ﻭﻟ ـﺬﺍ ﻓ ـﺈﻥ ﺍﻟﺼ ـﺪﻗﺔ ﻣﺴ ـﺘﺤﺒﺔ ﻓﻴ ـﻪ‬ ‫ﻭﺧﺼﻮﺻﹰﺎ ﻓﻲ ﻟﻴﺎﻟﻲ ﺷﻬﺮ ﺭﻣﻀـﺎﻥ ﺍﻟﻤﺒـﺎﺭﻙ‪ ،‬ﻫـﺬﺍ ﻭﺇﻥ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٤٥‬‬ ‫ﺷﻬﺮ ﺭﻣﻀﺎﻥ )ﺷﻬ ‪‬ﺮ ﺍﻟﺼﻴﺎﻡ( ﺇﻧﻤﺎ ﺳ‪‬ﻤﻲ‪ ‬ﺑـﺬﻟﻚ ﻟﻠﺘـﺬﻛﻴﺮ‬ ‫ﺑﺎﻟﺮﻣﻀـﺎﺀ ﻭﻫـﻮ ﺍﻟﺤـ ‪‬ﺮ ﺍﻟﺸـﺪﻳﺪ ﺃﻭ ﻛﺜـﺮﺓ ﺍﻟﺤـﺮ‪ ،‬ﺃﻭ ﻗـﻞ‬ ‫ﺑﻤﻌﻨﻰ ﻣﻦ ﺍﻟﻤﻌﺎﻧﻲ ﻛﺜﺮﺓ ﺍﻟﺒﻼﺀ ﻭﻣﻨﻪ ﺷ ‪‬ﺪﺓ ﺍﻟﺠﻮﻉ ﺃﻳﻀﹰﺎ‪،‬‬ ‫ﺃﻱ ﻳﻜﻮﻥ ﻣ‪‬ﺬ ﱢﻛﺮﹰﺍ ﺑﺒﻼﺀ ﺍﻵﺧﺮﺓ ﻭﺑﻼﺀ ﺍﻟﺪﻧﻴﺎ ﻣﻌﹰﺎ‪.‬‬ ‫ﻛﻞﱡ ﻫﺬﻩ ﺻﻔﺎﺕ ﻭﻣﻴـﺰﺍﺕ ﺟﻤﻌﺘﻬـﺎ ﺗﻠـﻚ ﺍﻟﻌﺒـﺎﺩﺓ‬ ‫ﺍﻟﻤ‪‬ﻘﺪﺳﺔ ﺍﻟﺘﻲ ﺗﺪﻓﻊ ﻛﺜﻴﺮﺍﹰ ﻣـﻦ ﺑـﻼﺀ ﺍﻟـﺪﻧﻴﺎ ﻭﻋﻘﻮﺑﺎﺗﻬـﺎ‪،‬‬ ‫ﻭﺗﻌﻄﻴﻚ ﺛﻮﺍﺑﺎﹰ ﻭﺃﺟﺮﺍﹰ ﻋﻈﻴﻤﹰﺎ‪ ،‬ﻭﺍﻋﻠﻤـﻮﺍ ﺃﻥ ﻫـﺬﻩ ﺍﻟﻌﺒـﺎﺩﺓ‬ ‫ﺗﹸﺒﻌ ‪‬ﺪ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻭﺗﺠﹼﻨﺒﻚ‪ ‬ﺇﻳﺎﻫـﺎ‪ .‬ﻓﻴـﺎ ﺷـﺒﺎﺏ‬ ‫ﺍﻟﻤﺴﻠﻤﻴﻦ ﻻ ﺗﻬﺠﺮﻭﺍ ﺗﻠﻚ ﺍﻟﻌﺒـﺎﺩﺓ ﺍﻟ ‪‬ﻤﻘﺪﺳـﺔ ﻓـﺈﻥ ﻓﻴﻬـﺎ‬ ‫ﺍﻟﻔﻀﻞ ﺍﻟﻜﺒﻴﺮ‪ ،‬ﻭﺇﻻ ﻟﻤﺎ ﺟﻌﻠﻬﺎ ﺍﷲ ﺟ‪‬ﱠﻨﺔ ﻣـﻦ ﺍﻟﻨـﺎﺭ‪ ،‬ﻛﻤـﺎ‬ ‫ﻭﺭﺩ‪) :‬ﺍﻟﺼﻮﻡ‪ ‬ﺟﱠﻨﺔﹲ ﻣﻦ ﺍﻟﻨﺎﺭ(‪ ،‬ﺃﻱ ﺗﺤﻤﻴـﻚ ﻧـﺎﺭﹰﺍ ﺣﺎﻣﻴـﺔ‪،‬‬ ‫ﻓﺎﺗﻘﻮﺍ ﺍﷲ ﻭﺃﻃﻴﻌﻮﺍ ﺗﻬﺘﺪﻭﺍ‪.‬‬ ‫ﻭﺍﻧﻈﺮ ﺇﻟﻰ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻟﻤﺘﻌﻠﻘﺔ ﻭﺍﻟﻤﺘﺪﺍﺧﻠﺔ ﻣﻊ ﺍﻟﺼﻮﻡ‬ ‫ﻓﻜﺜﺮﺓ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺎﻣﺔ ﻭﺍﻟﺨﺎﺻـﺔ ﻓـﻲ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٤٦‬‬ ‫ﻟﻴﺎﻟﻲ ﺍﻟﻘﺪﺭ ﺑﻞ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺜﻴـﺮ ﻣـﻦ ﺍﻷﻣـﻮﺭ‬ ‫ﺍﻟﺪﻧﻴﻮﻳﺔ ﺗﻜﻮﻥ ﻋﺒﺎﺩﺓ‪ ،‬ﺃﻟﻢ ﺗﺴﻤﻊ ﻣﺎ ﻭﺭﺩ‪) :‬ﻧـﻮﻡ‪ ‬ﺍﻟﺼـﺎﺋﻢ‬ ‫ﻋﺒﺎﺩﺓ‪ ،‬ﻭﺃﻧﻔﺎﺳﻪ‪ ‬ﺗﺴﺒﻴﺢ(‪ ،‬ﻓﺄﻱ‪ ‬ﺧﻴﺮ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻓﺒﺪ ﹰﻻ‬ ‫ﻣـﻦ ﺃﻥ ﹸﺗﺜﻘـﻞ ﻋﻠـﻰ ﻧﻔﺴـﻚ ﺍﻷﻣـﺎﺭﺓ ﺑﺎﻟﺴـﻮﺀ ﻭﹸﺗﺴـﺒ‪‬ﺢ ﺃﻭ‬ ‫ﺗﺬﻛﺮ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺑﻔﻀﻠﻪ ﻭﺭﺣﻤﺘﻪ ﻭﻟﻄﻔﻪ ﺟﻌـﻞ ﻧﻮﻣـﻚ‬ ‫ﻋﺒﺎﺩﺓ ﻭﺃﻧﻔﺎﺳﻚ ﺗﺴﺒﻴﺢ‪ ،‬ﻓﻤﺎﺫﺍ ﺗﺒﻐﻲ ﺑﻌﺪ ﺫﻟﻚ؟‬ ‫ﻫﺬﺍ ﻭﻫﻨﺎﻟﻚ ﻣﺘﻌﻠﻘﺎﺕ ﺍﹸﺧـﺮﻯ ﻟﻬـﺬﻩ ﺍﻟﻌﺒـﺎﺩﺓ ﻣﺜـﻞ‬ ‫ﺍﻹﻋﺘﻜـﺎﻑ ﺍﻟﻤﺸـﺮﻭﻁ ﺑﺎﻟﺼـﻴﺎﻡ‪ ،‬ﻓـﻼ ﺍﻋﺘﻜـﺎﻑ ﺇﻻ ﺑـﻪ‪،‬‬ ‫ﻭﻛﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﻣﺘﻌﻠﻘﺎﺗﻬﺎ ﺇﻥ ﺩﻟﺖ ﻋﻠﻰ ﺷـﻲﺀ ﺇﻧﻤـﺎ‬ ‫ﺗﺪ ﱡﻝ ﻋﻠﻰ ﺃﻫﻤﻴﺔ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺇﻥ ﺩﻟﺖ ﻋﻠﻰ ﺷﻲﺀ ﺇﻧﻤﺎ‬ ‫ﺗﺪﻝﱡ ﻋﻠﻰ ﻣﺤﺒﻮﺑﻴﺔ ﺍﻟﺼﻮﻡ ﻋﻨﺪ ﺍﷲ ﺳﺒﺤﺎﻧ ‪‬ﻪ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﻓﻤﺎ‬ ‫ﻛﺎﻥ ﻣﺤﺒﻮﺑﺎﹰ ﻋﻨﺪﻩ ﻛﺎﻥ ﻣﺮﻏﻮﺑﺎﹰ ﻋﻨﺪ ﺍﻟﻤﺆﻣﻨﻴﻦ‪ ،‬ﻟﻜﻦ ﻣـﻊ‬ ‫ﺷﺪﻳﺪ ﺍﻷﺳﻒ ﻓﺈﻧﻨﺎ ﻧﺮﻯ ﺃﻥ ﺍﻟﻤﺠﺘﻤـﻊ ﻗـﺪ ﺍﻗﺘـﺮﺏ ﺇﻟـﻰ‬ ‫ﺃﻣﻮﺭ ﺩﻧﻴﻮﻳﺔ ﻭﺍﺑﺘﻌﺪ ﻋـﻦ ﺃﻣـﻮﺭ ﻋﺒﺎﺩﻳـﺔ ﺃﺧﺮﻭﻳـﺔ‪ ،‬ﻓﻜـ ﱡﻞ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٤٧‬‬ ‫ﺍﻟﻌﺒـﺎﺩﺍﺕ ﺑﺎﺗ ـﺖ ﻣﺠﻬﻮﻟـﺔ ﻣﺘﺮﻭﻛ ـﺔ ﻭﺇﻧـﺎ ﷲ ﻭﺇﻧ ـﺎ ﺍﻟﻴ ـﻪ‬ ‫ﺭﺍﺟﻌـﻮﻥ‪ ،‬ﻭﻛـﻞ ﻫـﺬﺍ ﻳ ـﺆﺩﻱ ﺇﻟـﻰ ﺗﻔﻜﹸـﻚ ﺍﻟﻤﺠﺘﻤ ـﻊ‬ ‫ﻭﺍﻧﻐﻤﺎﺳﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺪﻧﻴﺔ‪.‬‬ ‫ﻫﺬﺍ ﻭﻻ ﻳﻔﻮﺗﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﺃﻥ ﻣﺎ ﻳﻤ ‪‬ﺮ ﺑﻪ ﺍﻟﻤﺠﺘﻤﻊ ﺑﻞ‬ ‫ﺍﻟﻤﺠﺘﻤﻌـﺎﺕ ﻋﻤﻮﻣـﺎﹰ ﻣـﻦ ﺷـﺪﺓ ﺍﻟـﺒﻼﺀ ﻭﻋﺼـﻒ ﺍﻟﻔـﺘﻦ‬ ‫ﻭﺍﻟﺼﺮﺍﻋﺎﺕ ﺇﻧﻤـﺎ ﻫـﻮ ﻧﺘﻴﺠـﺔ ﻟﻬﺠـﺮﺍﻥ ﺫﻛـﺮ ﺍﷲ ﻭﺗـﺮﻙ‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻄﺎﻋﺎﺕ ﻭﺍﻟﺘﻘـﺮ‪‬ﺏ ﺇﻟـﻰ ﺍﷲ ﻭﺑـﺎ ﹶﺕ ﺍﻟﺘﺰﻟـﻒ‬ ‫ﺇﻟﻰ ﺍﻟﺤ‪‬ﻜﺎﻡ ﻭﻛﺒﺎﺭ ﺍﻟﻤﺠﺘﻤﻊ ﻫﻮ ﺍﻟﻄﺎﺑﻊ ﺍﻟﻌـﺎﻡ‪ ،‬ﻣ‪‬ﺘﻨﺎﺳـﻴﻦ‬ ‫ﺃﻥ ﻻ ﺃﻛﺒﺮ ﻣﻦ ﺍﷲ ﺷﻲﺀ‪ ،‬ﻓﻤﻬﻤﺎ ﻛﺒ‪‬ﺮ ﹶﺕ ﻭﻣﻬﻤﺎ ﻋﻠـﻮ ﹶﺕ‪،‬‬ ‫ﻓﺈﻧﻚ ﺑﺤﺎﺟﺔ‪ ‬ﺇﻟﻰ ﺻ‪‬ﻠﹶﺔ‪ ‬ﻣﻊ ﺍﷲ ﻭﻻ ﺻ‪‬ﹶﻠﺔ ﺇﻻ ﻣـﻊ ﺍﻟﻌﺒـﺎﺩﺓ‪،‬‬ ‫ﺇﻥ ﻗﻄﻌﺘﻬـﺎ ﻗﹶﻄﻌـﺖﹶ ﺍﻟﺼـﻠﺔ ﻭﺇﻥ ﺃﺩﻣﺘﻬـﺎ ﺩﺍﻣـﺖ‪ ،‬ﻭﻣﻌﻬـﺎ‬ ‫ﺗﺪﻭﻡ‪ ‬ﺃﻟﻄﺎﻑ‪ ‬ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ﻭﺭﺣﻤﺘـﻪ‪ ‬ﻭﻓﻴﻮﺿـﺎﺗﻪ‪ .‬ﻋﻤﻮﻣـﹰﺎ‬ ‫ﺍﹸﻭﺭﺩ‪ ‬ﻟﻚ ﺃﻣﺮﺍﹰ ﻫﺎﻣﹰﺎ‪ ،‬ﻓﺈﻧ ‪‬ﻚ ﺇﻥ ﻟﻢ ﺗﺴﻤﻊ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ ﻓﻬـﺎ‬ ‫ﺃﻧﺎ ﺍﹸﺧﺒﺮ ‪‬ﻙ ﺑﻪ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪:‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٤٨‬‬ ‫ﻭﻟﻮ ﺃﻥ ﻋﺒﺪﹰﺍ ﺃﺗﻰ ﺑﺎﻟﺼـﺎﻟﺤﺎﺕ ﻏﺪﺍﹰ‬ ‫ﻭﻭﺩ‪ ‬ﻛـــ ﱠﻞ ﻧﺒـــﻲ ﻣ‪‬ﺮﺳـــﻞ ﻭﻭﻟـــﻲ‬ ‫ﻭﻋــﺎﺵ ﻣــﺎ ﻋــﺎﺵ ﺁﻻﻓــﹰﺎ ﻣﺆﻟﻔــﺔﹰ‬ ‫ﺧﺎ ﹴﻝ ﻣﻦ ﺍﻟﺬﻧ ﹺﺐ ﻣﻌﺼﻮﻣﹰﺎ ﻣﻦ ﺍﻟﺰﻟـﻞ‬ ‫ﻭﻗــﺎﻡ ﻣــﺎ ﻗـــﺎﻡ ﻗﻮﺍﻣـــﹰﺎ ﺑــﻼ ﻛﺴــﻞ‬ ‫ﻭﺻـﺎﻡ‪ ‬ﻣـﺎ ﺻـﺎ ‪‬ﻡ ﺻـﻮﺍﻣﹰﺎ ﺑـﻼ ﻣﻠـ ﹼﻞ‬ ‫ﺇﻟﻰ ﺃﻥ ﻳﻘﻮﻝ‪...‬‬ ‫ﻓﻠــﻴﺲ ﺫﻟــﻚ ﻳــﻮ ‪‬ﻡ ﺍﻟﺒﻌــ ‪‬ﺚ ﻳﻨﻔﻌــﻪ‪‬‬ ‫ﺇﻻ ﺑﺤـــ ‪‬ﺐ ﺃﻣﻴــﺮ ﺍﻟﻤﺆﻣـــﻨﻴﻦ ﻋﻠــﻲ‬ ‫ﻓـﻨﻔﻬﻢ ﻣـﻦ ﻫـﺬﺍ ﻋﻼﻗـﺔ ﺣـﺐ ﺁﻝ ﺍﻟﺒﻴـﺖ ﺑﻘﺒـﻮﻝ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻫﺬﺍ ﻭﺇﻥ ﺍﻟﺘﻘﺮﺏ ﺇﻟﻰ ﺍﷲ ﻭﺻـﻔﺎﺀ ﺍﻟﻨ‪‬ﻴـﺔ ﻭﻣﺤﺒـﺔ‪‬‬ ‫ﺍﻟﺮﺳﻮﻝ ﻭﺃﻫﻞ ﺑﻴﺘﻪ ﻣﻦ ﻣ‪‬ﻘﻮﻣﺎﺕ ﺍﻟﻌﺒﺎﺩﺓ ﺃ‪‬ﻳﹰﺎ ﻛﺎﻧـﺖ‪ ،‬ﻓـﻼ‬ ‫ﻓﺮﻕ ﺑﻴﻦ ﻋﺒﺎﺩ‪‬ﺓ ﻭﺃﺧـﺮﻯ ﻣـﻦ ﻫـﺬﻩ ﺍﻟﻨﺎﺣﻴـﺔ‪ ،‬ﻓﺄﺻـﺤﺎﺏ‪‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٤٩‬‬ ‫ﺍﻟﻜﺴﺎﺀ ﻣﺎ ﹸﺧﻠﻘﺖ ﺳﻤﺎ ٌﺀ ﻭﻻ ﺃﺭﺽ ﺇﻻ ﻣﻦ ﺃﺟﻠﻬﻢ ﺳﻼﻡ‬ ‫ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﺑﺪﺍﹰ ﻣﺎ ﺑﻘﻴﻨﺎ ﻭﺑﻘﻲ‪ ‬ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ ﻫـﻢ ﺍﹸﻣﻨـﺎﺀ ﺍﷲ‬ ‫ﻓﻲ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﺘﻤﺴﻜﻮﺍ ﺑﺤﺒﻬﻢ ﻭﻧﻬﺠﻬﻢ ﺇﻟﻰ ﻳﻮﻡ ﺍﻟﺪﻳﻦ‪.‬‬ ‫‪‬‬ ‫ﻟﻴﺴﺖ ﺍﻟﻨﻔﺲ ﻭﻟﻢ ﹶﺗ ‪‬ﻚ ﻳﻮﻣﹰﺎ ﻣﻦ ﺍﻷﻳﺎﻡ ﻭﻋﺎﺀﹰﺍ ﻟﺘﻠﻘﻲ‬ ‫ﺍﻷﻭﺳــﺎﺥ ﻭﺍﻷﺩﺭﺍﻥ‪ ،‬ﻭﻟﻴﺴــﺖ ﻣﻤــﺎ ﻳﻤﻠــﺊ ﺑﺎﻟﺘﻔﺎﻫــﺎﺕ‬ ‫ﻭﺍﻟﺘﺮﻫﺎﺕ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺮﺫﻳﻠﺔ‪ ،‬ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻬﺎ ﺳﻬﻠﺔ‬ ‫ﺍﻟﺘﻄﺒ‪‬ـﻊ ﻭﺍﻻﻧﻄﺒـﺎﻉ‪ ،‬ﻓـﺈﻥ ﺟﻌﻠﺘﻬـﺎ ﻃـﺎﻫﺮﺓ ﻛﺎﻧـﺖ ﻭﻋـﺎﺀﺍﹰ‬ ‫ﻟﺘﻠﻘﻲ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺤﻖ ﻭﺍﻟﺼـﻼﺡ‪ ،‬ﻭﺇﻥ ﻧ ‪‬ﺠﺴـﺘﻬﺎ ﺑـﺎﻷﺩﺭﺍﻥ‬ ‫ﻭﺍﻷﺧﺒﺎﺙ‪ ،‬ﻓﺴـﺘﻜﻮﻥ ﻭﻋـﺎﺀﹰﺍ ﻳﺘﻠﹼﻘـﻰ ﻛـﻞﹼ ﺗﺴـﺎﻓﹸﻞ ﻭﺷـﺮ‬ ‫ﻭﻓﺴﺎﺩ‪ ،‬ﺃﻟﻢ ﺗﺴـﻤﻊ ﻗﻮﻟـﻪ ﺗﻌـﺎﻟﻰ‪JIHG[ :‬‬ ‫‪.(١)ZL K‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪ ،‬ﺍﻵﻳﺔ‪.(٢٩) :‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٥٠‬‬ ‫ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﺑﻬﺬﺍ ﺍﻟﺼﺪﺩ ﺃﻥ ﺍﻟﻨﻔﺲ ﻣﺨ‪‬ﻴﺮﺓ‬ ‫ﺑﻴﻦ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺼﻼﺡ ﺃﻭ ﺑﻴﻦ ﺍﻟﺘﺴﺎﹸﻓﻞ ﻭﺍﻟﺘﻜﺎﻣ‪‬ﻞ ﺃﻭ ﺑﻴﻦ‬ ‫ﺍﻟﺤ ‪‬ﻖ ﻭﺍﻟﺸﺮ ﺃﻭ ﻣﺎ ﺷﺌﺖ ﻓﻌﺒﺮ‪ ،‬ﻓﺈﱠﻧﻪ ﻻ ﻳﻤﻜﻦ ﺍﻟﺘﻐﺎﻓﹸﻞ‬ ‫ﻋ ‪‬ﻤﺎ ﻧﺼﱠﺖ ﺍﻵﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻟﻘﺎﺋﻠﺔ‪P O N[ :‬‬ ‫‪YX WVUTSR Q‬‬ ‫‪ ،(١)ZZ‬ﻓﺈﱠﻧﻚ ﺇﻥ ﻛﻨﺖ ﻣﻄﻴﻌﺎﹰ ﻟﺨﺎﻟﻘﻚ ﻭﺭ‪‬ﺑﻚ‬ ‫ﻭﻣﻌﺸﻮﻗﻚ ﻓﻼ ‪‬ﺑ ‪‬ﺪ ﺃﻥ ﺗﺨﺘﺎﺭ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﻟﻚ‪ ،‬ﻭﺣﺒ‪‬ﺒﻪ ﺇﻟﻴﻚ‬ ‫ﻭﻗﺮﺑﻪ ﻣﻨﻚ‪ ،‬ﻭﺗﺒﺘﻌﺪ ﻋﻦ ﻛ ﱢﻞ ﻣﺎ ﻟﻢ ﻳﺨﺘﺎﺭﻩ ﺇﻟﻴﻚ ﻭﻛﺮﻫﻪ‬ ‫ﺇﻟﻴﻚ ﻭﺃﺑﻌﺪﻩ ﻋﻨﻚ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ﺃﻭ ﺑﻄﺒﻴﻌﺔ ﻣﺎ ﻳﻤﻴﻞ ﺇﻟﻴﻪ‬ ‫ﺍﻟﻌﺎﺷﻖ ﺣﺴﺐ ﻣﺎ ﻣﺎﻝ ﺇﻟﻴﻪ ﺍﻟﻤﻌﺸﻮﻕ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﻃﺒﻊ‬ ‫ﻭﺩﻳﺪﻥ ﺍﻟﻌﺎﺷﻘﻴﻦ ﺃﻳﻨﻤﺎ ﻛﺎﻧﻮﺍ ﻭﺃﻳﻤﺎ ﻋﺸﻘﻮﺍ‪.‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮﺍﺕ‪ ،‬ﺍﻵﻳﺔ‪.(٧) :‬‬