في ضيافة الله

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٥١‬‬ ‫ﻋﻤﻮﻣﹰﺎ‪ ،‬ﻓﺈﻥ ﺍﻟـﻨﻔﺲ ﻭﻋـﺎﺀ ﺳـﺨﱠﺮﻩ ﺍﷲ ﻟـﻚ‪ ،‬ﻟﻜـﻲ‬ ‫ﺗﻤﻠﺌﻪ ﺑﻤﺎ ﻳﺮﺿﺎﻩ ﻓﺘﺮﺿﺎﻩ‪ ،‬ﻭﻳﻤﻜﻨﻚ ﺃﻥ ﺗﺠﻌﻠﻬﺎ ﺧﺎﻟﺼـﺔ‬ ‫ﷲ ﻋ‪‬ﺰﱠ ﻭ ‪‬ﺟﻞﹼ‪ ،‬ﺃﻟﻢ ﺗﺴﻤﻊ ﻣـﺎ ﻭﺭﺩ‪)) :‬ﻋﺒـﺪﻱ ﺃﻃﻌﻨـﻲ ﺗﹶـﻚ‪‬‬ ‫ﻣﺜﻠﻲ((‪ ،‬ﻭﻳﻤﻜﻨﻚ ﻓﻲ ﻧﻔـﺲ ﺍﻟﻮﻗـﺖ ﺃﻥ ﺗﺠﻌﻠﻬـﺎ ﻋﺒـﺪﺓ‬ ‫ﻣﻨﻘـﺎﺩﺓ ﻟﻠﺸـﻴﻄﺎﻥ ﻭﺷـﻬﻮﺍﺗﻪ ﻭﺃﺣﺰﺍﺑـﻪ ﻭ ‪‬ﺷـﺮﻛﻪ ﻭﺧﺒﺎﺋﺜـﻪ‬ ‫ﻭﺷﺮﻭﺭﻩ‪ ،‬ﻓﺘﻠﻚ ﻫﻲ ﺍﻟـﻨﻔﺲ ﺍﻷﻣـﺎﺭﺓ ﺑﺎﻟﺴـﻮﺀ‪ ،‬ﻟﻌﻨﻬـﺎ ﺍﷲ‬ ‫ﻭﺃﺧﺰﺍﻫﺎ‪ ،‬ﻫﻲ ﻣﻴﺎﻟﺔ ﺇﻟﻰ ﺍﻟﻠﻬـﻮ ﻭﺍﻟﻠﻌـﺐ ﺇﻥ ﻣﺴ‪‬ـﻬﺎ ﺍﻟﺸـﺮ‬ ‫ﺗﺠﺰﻉ ﻭﺇﻥ ﻣﺴ‪‬ﻬﺎ ﺍﻟﺨﻴﺮ ﺗﻤﻨﻊ‪.‬‬ ‫ﻭﻟﻮ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺘﻘ ‪‬ﺪﻡ ﺧﻄﻮﺓ ﻧﺤﻮ ﺍﻷﻣﺎﻡ ﻓﻲ ﻛﻼﻣﻨـﺎ‬ ‫ﻫﺬﺍ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﺇﻥ ﺗﻠﻚ ﺍﻷﻧﻔﺲ ﻫـﻲ ﺃﻣﺎﻧـﺔ ﺍﺳـﺘﻮﺩﻋﻬﺎ ﺍﷲ‬ ‫ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ‪ ،‬ﺳﻴﺮﺟﻌﻬﺎ ﻛﻴـﻒ ﻳﺸـﺎﺀ ﻭﻣﺘـﻰ ﻳﺸـﺎﺀ ﻭﺃﻳﻨﻤـﺎ‬ ‫ﻳﺸـﺎﺀ‪ ،‬ﻓﻬ ـﻮ ﺧﺎﻟﻘﻬـﺎ ﻭﺇﻟﻴ ـﻪ ﻣﺼـﻴﺮﻫﺎ‪ ،‬ﻓ ـﺈﻥ ﺍﺳ ـﺘﺮﺟﻌﻬﺎ‬ ‫ﻭﻛﺎﻧﺖ ‪‬ﻣﻠﺌﹰﺎ ﺑﺎﻟﺸﺮ‪ ،‬ﻓﺎﻟﻌﺬﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ ﻫـﻮ ﺍﺳـﺘﺤﻘﺎﻗﻬﺎ‪،‬‬ ‫ﻭﺇﻥ ﺭﺟﻌﺖ ﺇﻟﻴﻪ ﺭﺍﺿﻴﺔ ﻣﺮﺿـﻴﺔ ﻓﺎﻟﺠﻨﱠـﺔ ﻫـﻲ ﺍﻟﻤـﺄﻭﻯ‪،‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٥٢‬‬ ‫ﺃﻟﻢ ﺗﺴـﻤﻊ ﻗﻮﻟـﻪ ﺗﻌـﺎﻟﻰ‪ÁÀ¿¾½¼[ :‬‬ ‫‪ ،(١)ZÉÈÇÆÅ Äà Â‬ﻓﻴﺎ ﺗﺮﻯ‬ ‫ﺇﻥ ﹶﺧ‪‬ﻴﺮﺕ ﻧﻔﺴـﻚ ﺑـﻴﻦ ﺍﻟﺠﱠﻨـﺔ ﻭﺍﻟﻨـﺎﺭ ﺃﻭ ﻣـﺎ ﺑـﻴﻦ ﺍﻟﺠﱠﻨـﺔ‬ ‫ﻭﺍﻟﺠﺤﻴﻢ‪ ،‬ﺃﻳﻬﻤﺎ ﺗﺨﺘﺎﺭ؟؟؟!! ﻭﻃﺒﻌﺎﹰ ﻣﻦ ﺍﺧﺘﺎﺭ ﺷـﻴﺌﹰﺎ ﻓـﻼ‬ ‫‪‬ﺑﺪ‪ ‬ﺃﻥ ﻳﺘ ‪‬ﻢ ﻣ‪‬ﻘ ‪‬ﺪﻣﺎﺗﻪ‪ ،‬ﻓﻼ ﺗـﺎﻟﻲ ﻣـﻦ ﺩﻭﻥ ﻣ‪‬ﻘﺪ‪‬ﻣـﺔ ﺑﻄﺒﻴﻌـﺔ‬ ‫ﺍﻟﻌﻘﻞ ﻭﺍﻟﻨﻘﻞ‪.‬‬ ‫ﻭﺣﺴﺐ ﺍﻟﻤﻈﻨﻮﻥ ﻣﻨﻜﻢ ﺃﻳﻬﺎ ﺍﻹﺧﻮﺓ‪ ،‬ﺃﻧﻜـﻢ ﻣﻤ‪‬ـﻦ‬ ‫ﻳ‪‬ﻘ ‪‬ﺪﻡ ﻭﻳﺨﺘﺎﺭ ﺍﻟﺠﻨﹼـﺔ ﻋﻠـﻰ ﺍﻟﻨـﺎﺭ‪ ،‬ﻋﻠـﻰ ﺍﻟـﺮﻏﻢ ﻣـﻦ ﺃﻧﱠﻨـﺎ‬ ‫ﻭﺇﻳ‪‬ﺎﻛﻢ ﺧﻄﺎﺅﻭﻥ ﺇﻻ ﺃﻥ ﺃﻓﻀﻠﻨﺎ ﺍﻟﺘﻮﺍﺑـﻮﻥ‪ ،‬ﻓﻜـﻞ ﺍﻟﺒﺸـﺮ‬ ‫ﺧﻄﺎﺅﻭﻥ ﺇﻻ ﻣﻦ ﻋﺼﻢ ﺍﷲ ﻭﺍﻋﺘﺼـﻢ ﺑـﻪ‪ ،‬ﻟﻜـﻦ ﻫـﺬﺍ ﻻ‬ ‫ﻳﻌﻨﻲ ﻋﺪﻡ ﻭﺟﻮﺩ ﺃﻋﻤﺎﻝ ﺻﺎﻟﺤﺎﺕ ﻓﻲ ﺣﻴﺎﺗﻨﺎ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻨﺎﺯﻋﺎﺕ‪ ،‬ﺍﻵﻳﺔ‪.(٤١ – ٤٠) :‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٥٣‬‬ ‫ﺍﷲ ﺗﻌﺎﻟﻰ ﻓﻲ ﻣﺤﻜﻢ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳـﺰ‪XW[ :‬‬ ‫‪ba`_^ ]\\[ZY‬‬ ‫‪.(١)Zc‬‬ ‫ﺇﺫﻥ ﻳﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺤﺼﻦ ﺃﻧﻔﺴﻨﺎ ﻣـﻦ ﺍﻟﺸـﻬﻮﺍﺕ‬ ‫ﻭﺍﻟﻤﻠــﺬﺍﺕ ﻭﺍﻟﺴــﻴﺌﺎﺕ ﻭﺍﻟﺸــﺮﻭﺭ ﻭﺍﻷﺣﻘــﺎﺩ ﻭﺍﻷﺩﺭﺍﻥ‬ ‫ﻭﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻠﻌﻴﻦ ﺍﻟﺮﺟﻴﻢ‪ ،‬ﺍﻟـﺬﻱ ﻳﻮﺳـﻮﺱ ﻓـﻲ ﺻـﺪﻭﺭ‬ ‫ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻟﺠــِﹼﻨﺔ ﻭﺍﻟﻨﺎﺱ‪ ،‬ﻭﺗﺤﺼﻴﻨﻬﺎ ﻻ ﻳﻜﻮﻥ ﺑﺎﻟﻤ‪‬ﻴـﻞ‬ ‫ﺇﻟﻰ ﺍﻟﺒﺎﻃﻞ ﻭﺇﻋﻄﺎﺀ ﺍﻟﻨﻔﺲ ﻣﺎ ﺗﺸﺘﻬﻲ ﻭﺗﺮﻳﺪ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ‪:‬‬ ‫))ﻣﻦ ﺟﺎﻉ ﺑﻄﻨﻪ ﻭﻛﹶﻒ‪ ‬ﻟﺴﺎﻧﻪ ﺁﺗﻴﺘﻪ ﺍﻟﺤﻜﻤﺔ ﻭﻣﻦ ﺃﻭﺗـﻲ‬ ‫ﺍﻟﺤﻜﻤﺔ ﻓﻘﺪ ﺃﻭﺗﻲ ﺧﻴﺮﹰﺍ ﻛﺜﻴﺮﺍﹰ((‪.‬‬ ‫ﻓﻨﺤﻦ ﻧﻌﻠﻢ ﺃﻥ ﺍﻟﻨﻔﺲ ﻟﻮ ﹶﺧﻠـّﻴﺖ ﻭﻃﺒﻌﻬﺎ ﻣﻦ ﺩﻭﻥ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺍﻵﻳﺔ‪.(١٠٢) :‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٥٤‬‬ ‫ﺗﺤ ﱡﻜـﻢ ﺍﻟﻌﻘـﻞ ﻭﺍﻟﻘﻠـﺐ ﻫـﻲ ﻣﻴﺎﻟـﺔ ﻟﻠﻄﻌـﺎﻡ ﻭﺍﻟﺸـﺮﺍﺏ‬ ‫ﻭﺍﻟﻤﻠﺬﺍﺕ ﺍﻟﺘﻲ ﻻ ﺃﻭﻝ ﻟﻬﺎ ﻭﻻ ﺁﺧﺮ‪ ،‬ﻛﻤﺎ ﻳ‪‬ﻌﺒ‪‬ﺮﻭﻥ‪ ،‬ﻓـﻼ‬ ‫ﺗﻌﻄـﻮﺍ ﻷﻧﻔﺴـﻜﻢ ﺍﻟﻌﻨـﺎﻥ‪ ...‬ﺃﺗﺮﺿـﻰ ﺃﻥ ﺗﻜـﻮﻥ ﻟﻨﻔﺴـﻚ‬ ‫ﻋﺒﺪﹰﺍ ﻭﻟﺸﻬﻮﺍﺗﻚ ﻣﻨﻘﺎﺩﹰﺍ ﻓﺘـﺬﻝ ﻭﺗﺨـﺰﻯ؟ ﺃﻡ ﺃﻧـﺖ ﻣﻤـﻦ‬ ‫ﻳﺮﻳﺪ ﻟﻬﺎ ﻋﺰﺍﹰ ﻭﺷﺮﻓﺎﹰ ﻭﻣﻬﺎﺑﺔ؟‬ ‫ﻭﺍﻋﻠﻤ ـﻮﺍ ﺃ‪‬ﻳﻬ ـﺎ ﺍﻟﻤﺆﻣﻨــﻮﻥ ﺃﻥ ‪‬ﻣ ـﻦ‪ ‬ﺃﺭﺍﺩ ﺃﻥ ﻳﺘﱠﺨــﺬ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻋﺪﻭﹰﺍ ﻭﺍﻟﺤﻖ‪ ‬ﻃﺮﻳﻘﺎﹰ‪ ،‬ﻓﺈﱠﻧﻪ ﺳﻮﻑ ﻟﻦ ﻳﺴـﻌﻰ ﺇﻻ‬ ‫ﺇﻟﻰ ﺇﺭﺿﺎﺀ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﻟﻰ‪ ،‬ﻭﺗﻜـﻮﻥ ﺟـﻞﹼ ﻋﺒﺎﺩﺍﺗـﻪ‬ ‫ﺧﺎﻟﺼـﺔ ﻟﻮﺟﻬـﻪ ﻋ‪‬ـ ﱠﺰ ﻭ ‪‬ﺟـﻞﹼ ﻭﻻ ﻳﺮﺍﺋـﻲ ﻭﻻ ﻳﻤـﺎﺭﻱ ﻭﻻ‬ ‫ﻳﺨﺎﺩﻉ ﻧﻔﺴﻪ‪ ،‬ﻓﻜﻞ ﺁﻓﺎﺕ ﺍﻟﻌﺒﺎﺩﺓ ﻣﺒﻄﻠﺔ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻓﺒـﺌﺲ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ ﻣﻊ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟ‪‬ﻌﺠﺐ ﻭﺍﻟﻜ‪‬ﺒﺮ ﻭﺍﻟﺨﺪﺍﻉ‪...‬‬ ‫ﺑﻞ ﺇﻥ ﺃﻓﻀﻞ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻫﻲ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺨﺎﻟﺼﺔ ﷲ ‪‬ﻋﺰﱠ‬ ‫ﻭ ‪‬ﺟ ـ ﱠﻞ ﻻ ﻳﺮﻳ ـﺪ ﺑﻬ ـﺎ ﺇﺭﺿ ـﺎﺀ ﺃﺣ ـﺪ ﻋﻠ ـﻰ ﺍﻹﻃ ـﻼﻕ ﺇﻻ‬ ‫ﺍﻟﻤﻌﺸـﻮﻕ ﺍﻟﺤﻘﻴﻘـﻲ‪ ،‬ﺍﻟـﺬﻱ ﻫـﻮ ﻳﻌﺒـﺪﻩ ﺑـﺘﻠﻜﻢ ﺍﻟﻌﺒـﺎﺩﺓ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٥٥‬‬ ‫ﺍﻟﺼﺎﻟﺤﺔ‪ ،‬ﻭﻛﻤﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﺪﻋﺎﺀ‪)) :‬ﺇﻟﻬﻲ ﻫـﺬﻩ ﺻـﻼﺗﻲ‬ ‫ﺻـﻠﻴﺘﻬﺎ ﻻ ﺣﺎﺟـﺔﹰ ﻣﻨـﻚ ﺇﻟﻴﻬـﺎ ﻭﻻ ﺭﻏﺒـ ﹰﺔ ﻣﻨـﻚ ﻓﻴﻬـﺎ ﺇﻻ‬ ‫ﺗﻌﻈﻴﻤﺎﹰ ﻭﻃﺎﻋﺔ ﻟﻚ ﺇﻟﻰ ﻣﺎ ﺃﻣﺮﺗﻨﻲ ﺑﻪ((‪.‬‬ ‫ﺃﺣ‪‬ﺒﺘـﻲ‪ :‬ﺇﻥ ﻛﺎﻧـﺖ ﺻـﻼﺗﻜﻢ ﻭﻋﺒـﺎﺩﺗﻜﻢ ﻣﻨﻄﺒﻘـﺔ‬ ‫ﻋﻠﻰ ﻓﻘﺮﺓ ﺍﻟﺪﻋﺎﺀ ﻫﺬﻩ‪ ،‬ﻓﻬﻲ ﺗﺴ ‪‬ﻤﻰ ﺍﻟﺼﻼﺓ ﺍﻟﻤﻄﻠﻘـﺔ ﻻ‬ ‫ﻣﻄﻠـﻖ ﺍﻟﺼـﻼﺓ‪ ،‬ﺃﻱ ﺃﻋﻠـﻰ ﺩﺭﺟـﺎﺕ ﺍﻟﺼـﻼﺓ ﻭﺃﻛﻤﻠﻬـﺎ‬ ‫ﻭﺃﻓﻀﻠﻬﺎ ﻭﺃﺣﺴﻨﻬﺎ ﻭﺃﺗﻤﻬـﺎ ﻭﺃﺭﻭﻋﻬـﺎ ﻭﺃﺟﻠﻬـﺎ ﻭﺃﻛﺮﻣﻬـﺎ‬ ‫ﻋﻨـﺪ ﺍﷲ ﻭﻋﻨـﺪ ﺍﻷﻭﻟﻴـﺎﺀ ﻭﺍﻟﺼـﺎﻟﺤﻴﻦ‪ ،‬ﻓﺴـﺘﻜﻮﻥ ﺗﻠـﻚ‬ ‫ﺍﻟﺼﻼﺓ ‪‬ﻣﻌﺮﺍﺟﺎﹰ ﻟﻚ ﺗﺮﻓﻌﻚ ﻣﻜﺎﻧﹰﺎ ﻋﻠﻴ‪‬ﹰﺎ‪.‬‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﻭﻫﻲ ﻋﻤﻮﺩ ﺍﻟﺪﻳﻦ ﻋﺒﺎﺩﺓ ﻋﻠﻨﻴﺔ‬ ‫ﻣﻌﻬﺎ ﻳﺨﺎﻑ ﻋﻠﻴﻬﺎ ﻭﻋﻠـﻰ ﺻـﺤﺘﻬﺎ ﻭﺛﻮﺍﺑﻬـﺎ ﻣـﻦ ﺍﻟﺮﻳـﺎﺀ‪،‬‬ ‫ﻓــﺈﻥ ﺍﻟﺼــﻮﻡ ﷲ ﻓﻘــﻂ‪ ،‬ﻓﻬــﻮ ﻋﺒــﺎﺩﺓ ﺳــﺮ‪‬ﻳﺔ ﻻ ﻳﻤﻜــﻦ‬ ‫ﻟﻶﺧﺮﻳﻦ ﺍﻻﻃﻼﻉ ﻋﻠﻴﻪ ﻣﺎ ﻟﻢ ﻳﺨﺒﺮ ﺍﻟﻤﻜﻠـﻒ ﺍﻵﺧـﺮﻳﻦ‬ ‫ﺑﺘﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻟﺬﻟﻚ ﻭﺭﺩ‪) :‬ﺍﻟﺼﻮﻡ ﻟـﻲ ﻭﺃﻧـﺎ ﺃﺟـﺰﻱ ﺃﻭ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٥٦‬‬ ‫ﺃﺟﺰﻯ ﺑﻪ(‪.‬‬ ‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻻ ﹸﺗﺒﻄ‪‬ﻠﻮﺍ ﺻﻮﻣﻜﻢ ﻫﺬﺍ ﺑﺎﻟﺮﻳـﺎﺀ‬ ‫ﻭﺍﻟﺴﻤﻌﺔ ﻭﺍﻟﺠﺰﻉ‪ ...‬ﻓﺈﻧﱠﻪ ﺇﺫﺍ ﻣ‪ ‬ﺤﺾ ﺍﻟﺼﻮﻡ ﷲ ﻋ‪‬ﺰﱠ ﻭﺟ‪ ‬ﹼﻞ‬ ‫ﻓﻔﻴـﻪ ﺍﻷﺛـﺮ ﺍﻟﻜﺒﻴـﺮ ﻋﻠـﻰ ﺍﻟﺘﻜﺎﻣ‪‬ـﻞ ﺍﻟﻨﻔﺴـﻲ ﻭﺍﻟﺠﺴـﺪﻱ‬ ‫ﻭﺍﻟﺮﻭﺣـﻲ ﻭﺍﻟﻌﻘﻠـﻲ ﻭﻣـﺎ ﺇﻟـﻰ ﺫﻟـﻚ ﻣـﻦ ﻓﻮﺍﺋـﺪ ﻭ‪‬ﺛﻤـﺎﺭ‬ ‫ﻧﻘﻄﻔﻬـﺎ ﺇﺫﺍ ﻛﺎﻧـﺖ ﺗﻠﻜـﻢ ﺍﻟﻌﺒـﺎﺩﺓ ﺧﺎﻟﺼـﺔ ﷲ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﻭﺗﻌﺎﻟﻰ‪.‬‬ ‫ﻓﻤﻦ ﺻﺎﻡ ﻣﺤﺘﺴـﺒﹰﺎ ﷲ ‪‬ﻋـﺰﱠ ﻭﺟ‪‬ـﻞﹼ ﻏﻴـﺮ ﺁﺑـﻪ ﺑﺎﻟـﺪﻧﻴﺎ‬ ‫ﻭﻏﻴﺮ ﻃﺎﻣﻊ ﺑﻬـﺎ ﺑـﻞ ﻭﻣﺘﺠـ ‪‬ﺮﺩﹰﺍ ﻋﻨﻬـﺎ ﻭﻋـﻦ ﻣـﺎ ﻓﻴﻬـﺎ ﻣـﻦ‬ ‫ﻣﻠ ﹼﺬﺍﺕ ﻭﺷﻬﻮﺍﺕ‪ ،‬ﺳﻮﻑ ﻳﺜﺮﻱ ﻧﻔﺴﻪ ﺑﺎﻟﺨﻴﺮ ﻭﺍﻟﺼﻼﺡ‪،‬‬ ‫ﻭﻳﻜﻮﻥ ﺻﻮﻣﻪ ﻫﺬﺍ ﺍﻟﺼﻮﻡ ﺍﻟﻤﻄﻠﻖ ﷲ ﻭﻟﻮﺟﻪ ﺍﻟﻜﺮﻳﻢ‪.‬‬ ‫ﻭﻻ ﻳﻤﻜﻦ ﺍﻟﺘﻐﺎﻓﹸﻞ ﻋ ‪‬ﻤﺎ ﻟﻠﺼـﻮﻡ ﻣـﻦ ﻓﺎﺋـﺪﺓ ﺟ ‪‬ﻤـﺔ‪،‬‬ ‫ﻓﺈﻥ ﺍﻟﺼﻮﻡ ﺳﻼﺡ ﻟﻠﻔـﺮﺩ ﻳﺴـﺘﻌﻤﻠﻪ ﺿ‪‬ـﺪ‪ ‬ﻧﻔﺴـﻪ ﺍﻷﻣـﺎﺭﺓ‬ ‫ﺑﺎﻟﺴﻮﺀ ﺍﻟﺘﻲ ﻻ ﺗﺮﻏﺐ ﺇﻻ ﺑﻜﻨـﻮﺯ ﺍﻟـﺪﻧﻴﺎ ﻭﻣﻐﺮﻳﺎﺗﻬـﺎ ﻣـﻦ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٥٧‬‬ ‫ﻃﻌﺎﻡ ﻭﺷﺮﺍﺏ ﻭﺷﻬﻮﺍﺕ ﻛﻤﺎ ﺃﺳﻠﻔﻨﺎ‪ ،‬ﻓﺈﺫﺍ ﺻﺎﻡ ﺍﻟﻔﺮﺩ ﺃﻭ‬ ‫ﺍﻟﻤﻜﻠ ـﻒ ﺍﺳ ـﺘﻄﺎﻉ ﺃﻥ ﻳﻨﺘﺼ ـﺮ ﻋﻠ ـﻰ ﺗﻠ ـﻚ ﺍﻟﺸ ـﻬﻮﺍﺕ‪،‬‬ ‫ﻓﺴﻴﺒﺘﻌﺪ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﻤﻐﺮﻳـﺎﺕ ﺍﻷﺧـﺮ ﺍﻟﺘـﻲ‬ ‫ﻗﺪ ﻻ ﻳﺴﺘﻄﻴﻊ ﻛﺒﺢ ﺟﻤﺎﺣﻪ ﻋﻨﻬﺎ ﻣﻦ ﺩﻭﻥ ﺳـﻼﺣﻪ ﻫـﺬﺍ‬ ‫)ﺃﻋﻨﻲ ﺍﻟﺼﻮﻡ(‪.‬‬ ‫ﻓﺎﻟﺼﻮﻡ ﻫﻮ ﻣﺨﻠﹼﺺ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺑﻞ ﻭﻣﻦ‬ ‫ﺍﻟﻔﺴـﺎﺩ ﻭﺍﻟﺮﺫﻳﻠـﺔ‪ ،‬ﻓﻜﻤـﺎ ﺍﻟﺼـﻼﺓ ﺗﻨﻬـﻰ ﻋـﻦ ﺍﻟﻔﺤﺸـﺎﺀ‬ ‫ﻭﺍﻟﻤﻨﻜـﺮ ﻓﺎﻟﺼـﻮﻡ ﻳﻨﻬ ـﻰ ﻋـﻦ ﺍﻟﻤﻠـﺬﹼﺍﺕ ﻭﺍﻟﺸ ـﻬﻮﺍﺕ‪،‬‬ ‫ﻓﻴﺨﺮﺟﻚ ﻣـﻦ ﺳـﺠﻨﻚ ﺍﻟـﺬﻱ ﻗـﺪ ﺣﺒﺴـﺖ ﺑـﻪ ﻧﻔﺴـﻚ‪،‬‬ ‫ﺃﻋﻨـﻲ ﺳـﺠﻦ ﺍﻟـﻨﻔﺲ ﺍﻷﻣـﺎﺭﺓ ﺑﺎﻟﺴـﻮﺀ‪ ،‬ﻓﺘﺘﺤـ ‪‬ﺮﺭ ﻣﻨﻬـﺎ‪،‬‬ ‫ﻟﺘﺼـﻌﺪ ﺭﻭﺣـﻚ ﻓـﻲ ﻣﺼـﺎﻓﻲ ﺍﻟﺼـﺎﻟﺤﻴﻦ ﺇﻥ ﺷـﺎﺀ ﺍﷲ‬ ‫ﺗﻌﺎﻟﻰ‪.‬‬ ‫ﺇﺫﻥ ﻓﺎﻟﺼﻮﻡ ﻫﻮ ﻣﺤ ‪‬ﺮﺭ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﻨﻔﺲ ﺍﻷﻣـﺎﺭﺓ‬ ‫ﺑﺎﻟﺴﻮﺀ ﻭﻣﻦ ﺍﻟﺸـﻴﻄﺎﻥ ﺍﻟﻠﻌـﻴﻦ ﺍﻟـﺮﺟﻴﻢ‪ ،‬ﻭﻣﻌـﻪ ﻓﺴـﺘﻜﻮﻥ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٥٨‬‬ ‫ﻣﺜﺎﻻﹰ ﻟﻺﻧﺴﺎﻥ ﺍﻟﻤﺘﺤ ‪‬ﺮﺭ ﺍﻟـﺬﻱ ﺍﺳـﺘﻄﺎﻉ ﺃﻥ ﻳﻜﺴـﺮ ﻗﻴـﻮﺩ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﻭﻳﻨﺘﺰﻉ ﺭﻭﺣﻪ ﻣﻦ ﺃﺻﻔﺎﺩ ﺍﻟﻨـﺎﺭ ﺍﻟﺘـﻲ ﻗـﺪ ﻛﺒ‪‬ﻠـﻪ‬ ‫ﺍﻟﺸﻴﻄﺎﻥ ﺑﻬـﺎ‪ ،‬ﻭﻣـﺎ ﺃﺭﻭﻉ ﺃﻥ ﺗﺘﺤـ ‪‬ﺮﺭ ﺑﻌـﺪ ﺳـﺠﻦ ﻃﻮﻳـﻞ‬ ‫ﺫﻗﺖ ﻓﻴﻪ ﺃﻧﻮﺍﻉ ﺍﻟﺮﺫﺍﺋﻞ ﻭﺍﻟﻌﺬﺍﺏ‪ ،‬ﺳـﺠ ‪‬ﻦ ﺗﻘﻠﻘﻠـﺖ ﺑـﻴﻦ‬ ‫ﺃﻃﺒﺎﻗﻪ ﺑﺠﺮﻣﻚ ﻭﺟﺮﻳﺮﺗﻚ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﻛﻞ ﺻﻼ ﹴﺡ ﻭﺧﻴـ ﹴﺮ‬ ‫ﻭﻓﻼﺡ‪.‬‬ ‫ﻣﺜﻠـﻚ ﻣﺜـﻞ ﻛـﻞﹼ ﺳـﺠﻴﻦ ﺗﻨﺎﻟـﻪ ﺳـﻴﺎﻁ ﺍﻟﻈـﺎﻟﻤﻴﻦ‪،‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻳﻘﺒﻌﻮﻥ ﺑﻴﻦ ﺟﺪﺭﺍﻥ‪ ‬ﺃﺭﺑﻌـﺔ ﺿـﻴﻘﺔ ﺑﻌﻴـﺪﻳﻦ ﻋـﻦ‬ ‫ﺍﻷﻫﻞ ﻭﺍﻷﺣﺒﺔ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﻟﻬﻢ ﻃﻠﺒﺎ‪.‬‬ ‫ﻓﻠﺬﺍ ﻭﻓـﻲ ﻫـﺬﺍ ﺍﻟﺸـﻬﺮ ﺍﻟﻤﺒـﺎﺭﻙ ﻳﺠـﺐ ﺃﻥ ﻧـﺪﻋﻮ‬ ‫ﺍﻟﺠﻤﻴـﻊ ﺃﻥ ﻳﺤـﺮ‪‬ﺭﻭﺍ ﺃﻧﻔﺴـﻬﻢ ﻣـﻦ ﺍﻟﺸـﻬﻮﺍﺕ ﺑﺎﻟﺼـﻮﻡ‬ ‫ﻭﺍﻻﺳﺘﻤﺮﺍﺭ ﻋﻠﻴﻪ ﻣﻦ ﺩﻭﻥ ﺭﻳﺎﺀ ﻭﻻ ﺳﻤﻌﺔ ﻭﻻ ﺟﺰﻉ ﻭﻻ‬ ‫ﻣﻴﻮﻝ ﻟﻠﺪﻧﻴﺎ ﻭﻣﻐﺮﻳﺎﺗﻬﺎ‪.‬‬ ‫ﻛــﺬﻟﻚ ﻧﻄﺎﻟــﺐ ﺍﻟﺠﻬــﺎﺕ ﺍﻟﻤﺨﺘﺼﹼــﺔ ﺍﻟﻘﻀــﺎﺋﻴﺔ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٥٩‬‬ ‫ﻭﺍﻟﺒﺮﻟﻤﺎﻧﻴﺔ ﻭﺍﻟﺠﻬﺎﺕ ﺍﻟﺘﻨﻔﻴﺬﻳﺔ ﺑـﺎﻹﻓﺮﺍﺝ ﻋـﻦ ﻣـﻦ ﻓـﻲ‬ ‫ﺍﻟﺴـﺠﻮﻥ ﻣـﻦ ﺍﻷﺳـﺮﻯ ﺍﻟﻤﻌﺘﻘﻠـﻴﻦ ﺍﻷﺑﺮﻳـﺎﺀ‪ ،‬ﻣ ‪‬ﻤـﻦ ﻟـﻢ‬ ‫ﺗﺘﻠ ﱠﻄﺦ ﺃﻳﺪﻳﻬﻢ ﺑﻘﺘﻞ ﺍﻟﻌﺮﺍﻗﻴﻴﻦ ﻭﻻ ﺗﻔﺨﻴﺨﻬﻢ ﻭﻻ ﺳـﺮﻗﺔ‬ ‫ﺃﻣﻮﺍﻟﻬﻢ ﻭﻻ ﻣﻤﺘﻠﻜﺎﺗﻬﻢ‪ ،‬ﺑﻞ ﻭﺍﻟﺴﻌﻲ ﻣـﻦ ﺃﺟـﻞ ﻫﺪﺍﻳـﺔ‬ ‫ﻣﺜـﻞ ﻫـﺆﻻﺀ ﺍﻟﻤﻠ ﱠﻄﺨـﺔ ﺃﻳـﺪﻳﻬﻢ ﺑﺎﻟـﺪﻡ ﻭﺍﻟﻤـﺎﻝ‪ ،‬ﻭﺫﻟـﻚ‬ ‫ﺑﺈﻳﺼﺎﻝ ﺍﻟﻤﺮﺷﺪﻳﻦ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻷﻋﻼﻡ ﺩﺍﺧﻞ ﺍﻟﺴﺠﻮﻥ‪،‬‬ ‫ﻟﻜﻲ ﻳﻠﻘﻮﺍ ﻋﻠﻴﻬﻢ ﺍﻟﻤﺤﺎﺿﺮﺍﺕ ﻭﻳﺮﺷﺪﻭﻫﻢ ﺇﻟﻰ ﺍﻟﻬﺪﺍﻳﺔ‬ ‫ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻟﻌﻠﱠﻬﻢ ﻳﺘﻮﺑﻮﻥ‪ ،‬ﻟﻌﻠﱠﻬـﻢ ﻳﺆﻭﺑـﻮﻥ‪ ...‬ﻭﺇﻥ ﺗـﺎﺑﻮﺍ‬ ‫ﻭﺃﺻﻠﺤﻮﺍ ﻓﻬﻨﻴﺌﹰﺎ ﻟﻬﻢ ﻭﻟﻨﺎ ﻭﺇﻻ ﻓﻌﻠﻰ ﺍﷲ ﻋﻘﺎﺑﻪ‪.‬‬ ‫‪‬‬ ‫ﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻹﺳﻼﻡ ﺍﺗﺨﺬ ﺍﻷﺷﻬﺮ )ﺍﻟﻬﻼﻟﻴﺔ(‬ ‫ﺣﺴﺎﺑﺎﹰ ﻟ‪‬ﺴ‪‬ﻨ‪‬ﺘﻪ‪ ،‬ﻭﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪w vut[ :‬‬ ‫‪¢¡~}|{ zyx‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٦٠‬‬ ‫‪ (١)Z£‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻓﺈﻥ ﺟﻤﻴﻊ ﺍﻷﺷﻬﺮ ﻟﻬﺎ ﻋﻠﻘﺔ ﻣﻊ‬ ‫ﺍﻟﻬﻼﻝ ﻓﺘﺒﺪﺃ ﺑﻈﻬﻮﺭﻩ ﻭﺗﻨﺘﻬﻲ ﺑﺒﺪﺍﻳﺔ ﻣﺎ ﺑﻌﺪﻩ‪.‬‬ ‫ﺇﻻ ﺃﻥ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ ﻟﻪ ﺧﺼﻮﺻﻴﺔ ﻭﻋﻠﻘﺔ‬ ‫ﺃﻛﺒﺮ‪ ،‬ﺑﻞ ﻭﺃﻋﻤﻖ ﻣﻦ ﻏﻴﺮﻩ ﻣﻦ ﺍﻟﺸﻬﻮﺭ‪ -‬ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ‪-‬‬ ‫ﻭﻻ ﺳﻴﻤﺎ ﻣـﻊ ﺍﺭﺗﺒـﺎﻁ ﺍﻟﺸـﻬﺮ ﺍﻟﻔﻀـﻴﻞ ﺑﺎﻟﺼـﻮﻡ ﺍﺭﺗﺒﺎﻃـﹰﺎ‬ ‫ﻭﺍﺟﺒﹰﺎ ﻭﻭﺛﻴﻘﹰﺎ‪ ،‬ﻭﺍﺭﺗﺒﺎﻃﻪ ﺑﻌﻴﺪﻩ‪) :‬ﻋﻴـﺪ ﺍﻟﻔﻄـﺮ ﺍﻟﻤﺒـﺎﺭﻙ(‪،‬‬ ‫ﻭﺃﻗﺮﺏ ﺷﻬﺮ ﺑﻬﺬﺍ ﺍﻟﺘﻌﻠﻖ ﻫﻮ ﺷﻬﺮ )ﺫﻱ ﺍﻟﺤﺠﺔ( ﻟﻤﺎ ﻓﻴـﻪ‬ ‫ﻣﻦ ﺷﻌﻴﺮﺓ ﺍﻟﺤﺞ ﻭﻣﻨﺎﺳﻜﻪ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺴﻠﻂ ﺍﻟﻀـﻮﺀ‬ ‫ﻋﻠﻰ ﺍﻟﻌﻠﻘﺔ ﺍﻟﺮﻣﻀﺎﻧﻴﺔ ﻣﻊ ﻫﻼﻟﻪ‪ ،‬ﻓﻨﻘﻮﻝ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺮﺍﺑﻂ‬ ‫ﺍﻟﻮﺛﻴﻖ ﻟﻢ ‪‬ﻳ ‪‬ﻚ ﻣﻦ ﻓﺮﺍﻍ ﻋﻠﻰ ﺍﻷﻃﻼﻕ‪ ،‬ﺑﻞ ﻫﻮ ﻻ ﻣﺤﺎﻟﺔ‬ ‫ﻷﺳـﺒﺎﺏ ﻋﻘﻼﺋﻴـﺔ ﻭﻣﻨﻄﻘﻴـﺔ ﻭﺃﺧـﺮﻯ ﺩﻳﻨﻴـﺔ ﻭﺃﺧﻼﻗﻴـﺔ‬ ‫ﻭﺑﺎﻃﻨﻴﺔ‪ .‬ﻭﻻ ﺃﻗﻞ ﻣـﻦ ﺃﻥ ﺗﻠـﻚ ﺍﻟﻌﻠﻘـﺔ ﻟﻬـﺎ ﻋـﺪ‪‬ﺓ ﻣﻌـﺎﻧﻲ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‪ ،‬ﺍﻵﻳﺔ‪.(٣٦) :‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٦١‬‬ ‫ﻳﺮﻳﺪ ﺍﻟﺸﺎﺭﻉ ﺍﻟﻤﻘ ‪‬ﺪﺱ ﺃﻥ ﻳﺒﻌﺜﻬﺎ ﻟﻨﺎ ﻛﺮﺳﺎﻟﺔ ﻟﻌﻠﻨـﺎ ﻧـﺘﻌﻆ‬ ‫ﺃﻭ ﻧﺘﻔﻜﺮ ﺃﻭ ﻧﺘﻔﻬﻢ‪ .‬ﻭﻣﻦ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻭﺍﻟﻤﻌﺎﻧﻲ‪ ،‬ﻫﻲ‪:‬‬ ‫ﺍﻷﻣﺮ ﺍﻷﻭﻝ‪ :‬ﺃﻥ ﺷﻬﺮ ﺭﻣﻀـﺎﻥ ﻣـﺮﺗﺒﻂ ﺑﺎﻟﺴـﻤﺎﺀ‪...‬‬ ‫ﺇﺫﻥ ﻫﻮ ﺃﻣﺮ ﺳﻤﺎﻭﻱ ﻭﻟﻴﺲ ﻣﺤﺾ ﺃﻣﺮ ﺩﻧﻴﻮﻱ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻥ ﺍﻟﺴﻤﺎﺀ ﻫﻲ‪) :‬ﺟﻬـﺔ ﺍﻟﻌﻠـﻮ( ﻛﻤـﺎ‬ ‫ﻳﻌﺒﺮﻭﻥ ﻋﻨﻬﺎ‪ ...‬ﺇﺫﻥ ﺍﻟﺸﻬﺮ ﺍﻟﻔﻀـﻴﻞ ﺷـﻬﺮ ﻋﻠـﻮ ﻭﻛﻤـﺎﻝ‬ ‫ﻭﺗﻜﺎﻣﻞ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥ ﺍﻟﻘﻤﺮ ﻣﺼﺪﺭ ﻣﻦ ﻣﺼﺎﺩﺭ ﺍﻟﻨﻮﺭ‪...‬‬ ‫ﻭﺍﻟﻨﻮﺭ ﺿ ‪‬ﺪ ﺍﻟﻈﻼﻡ‪ ...‬ﺇﺫﻥ ﺍﻟﺸﻬﺮ ﺍﻟﻔﻀـﻴﻞ ﻭﺻـﻮﻣﻪ ﻧـﻮﺭ‬ ‫ﻳﻀﻲﺀ ﻟﻨﺎ ﺩﺭﺏ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺴﻤﻮ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻘﻤـﺮ ﻣـﻦ ﺍﻟﻤﺨﻠﻮﻗـﺎﺕ ﺍﻟﻄﺎﺋﻌـﺔ‬ ‫ﺍﻟﻤﻄﻴﻌﺔ‪ ،‬ﻛﻤـﺎ ﻗـﺎﻝ ﺗﻌـﺎﻟﻰ‪ÂÁÀ¿¾[ :‬‬ ‫‪ÎÍÌËÊÉÈÇÆÅÄÃ‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٦٢‬‬ ‫‪ ،(١)ZÕÔÓÒÑÐÏ‬ﺇﺫﻥ ﻓﺸﻬﺮ ﺍﻟﺮﺣﻤـﺔ‬ ‫ﻭﺍﻟﻤﻐﻔـﺮﺓ ﻫـﻮ ﺷـﻬﺮ ﺍﻟﻄﺎﻋـﺔ ﻭﺍﻻﻧﻘﻴـﺎﺩ‪ ،‬ﻛﺎﻧﻘﻴـﺎﺩ ﺍﻟﻘﻤـﺮ‬ ‫ﻭﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺍﻟﻤﻄﻴﻌﺔ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺨـﺎﻣﺲ‪ :‬ﺍﻟﻘﻤـﺮ ﻛـﺎﻟﻨﺠﻮﻡ ﺍﻷﺧـﺮﻯ ﻣـﻦ‬ ‫ﺣﻴﺚ ﺍﺳﺘﻔﺎﺩﺓ ﺍﻟﻀﺎﻝ ﻭﺍﻟﺘﺎﺋﻪ ﻣﻨﻪ ﻓﻲ ﻣﻌﺮﻓﺔ ﻃﺮﻳﻖ‪ ...‬ﺇﺫﻥ‬ ‫ﻓﺸﻬﺮ ﺍﷲ ﺷﻬﺮ ﻓﻴﻪ ﻭﻣﻨﻪ ﻳﻌﺮﻓﻪ ﺍﻟﺤﻖ ﻭﺍﻟﻬﺪﺍﻳـﺔ‪ ،‬ﻭﻳﺮﺟـﻊ‬ ‫ﺍﻟﻀﺎﻝ ﺇﻟﻰ ﺻﻮﺍﺑﻪ‪ ،‬ﻭﻳﻌﻮﺩ ﺍﻟﺘﺎﺋﻪ ﺇﻟﻰ ﻃﺮﻳﻘﻪ‪ ،‬ﻓﻬـﻮ ﺷـﻬﺮ‬ ‫ﺍﻟﺘﺎﺋﺒﻴﻦ ﺍﻟﻤﺴﺘﻐﻔﺮﻳﻦ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺴـﺎﺩﺱ‪ :‬ﺃﻥ ﺍﻟﻘﻤـﺮ ﻳﺴـﺘﻘﻲ ﺿـﻮﺀﻩ ﻣـﻦ‬ ‫ﺍﻟﺸﻤﺲ ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪«ª©¨§[ :‬‬ ‫¬®‪ ،(٢)Z‬ﺇﺫﻥ ﻓﺈﻥ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ ﻳﺴـﺘﻘﻲ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﻳﺲ‪ ،‬ﺍﻵﻳﺔ‪.(٤٠-٣٩) :‬‬ ‫)‪ (٢‬ﺳﻮﺭﺓ ﻳﻮﻧﺲ‪ ،‬ﺍﻵﻳﺔ‪.(٥) :‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٦٣‬‬ ‫ﻗﺪﺳﻴﺘﻪ ﻣﻦ ﺍﻟﻀﻴﺎﺀ ﺍﻹﻟﻬﻲ ﺍﻟﻤﺤﻤﺪﻱ ﺍﻟﻌﻠﻮﻱ‪.‬‬ ‫ﺍﻷﻣـﺮ ﺍﻟﺴـﺎﺑﻊ‪ :‬ﺃﻥ ﺍﻟﻘﻤـﺮ ﻳﺒﻌـﺚ ﺍﻟﻨـﻮﺭ ﻭﺃﺷـﻌﺘﻪ‬ ‫ﺍﻟﻤﺘﻬﺎﺩﻳﺔ ﻋﻠﻰ ﺟﻤﻴﻊ ﻣﻨﺎﻃﻖ )ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ( ﻋﻠﻰ ﺣﺪ‪‬‬ ‫ﺳﻮﺍﺀ‪ ...‬ﺇﺫﻥ ﻓﺎﻟﺼﻮﻡ ﻟﻠﺠﻤﻴﻊ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﻟﻘﻤـﺮ ﻣﺨﻠـﻮﻕ ﻟﻴﻠـﻲ ﻏﺎﻟﺒـﺎﹰ‪ ،‬ﻭﻋﻠـﻰ‬ ‫ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﺼـﻴﺎﻡ ﻋـﻦ ﺍﻟﻤﻔﻄـﺮﺍﺕ ﻧﻬـﺎﺭﻱ‪...‬‬ ‫ﺇﺫﻥ ﻓﻔﻲ ﺭﺑﻂ ﺍﻟﻘﻤﺮ ﺃﻭ ﺍﻟﻬﻼﻝ ﺑﺎﻟﺸـﻬﺮ ﻭﺻـﻮﻣﻪ‪ ،‬ﻳﻌﻨـﻲ‬ ‫ﺃﻥ ﻗﺪﺳﻴﺔ ﺍﻟﺸﻬﺮ ﻟﻴﺴﺖ ﺑﺼﻮﻡ ﻧﻬﺎﺭﻩ ﻓﻘﻂ ﺑﻞ ﺣﺘﻰ ﺑﻠﻴﻠﻪ‬ ‫ﻭﺍﻟﻨــﻮﻡ ﻓﻴــﻪ ﻭﺍﻻﺳــﺘﻐﻔﺎﺭ‪ ،‬ﻭﻟــﺬﻟﻚ ﻋﻠــﻰ ﺍﻟﻤــﺆﻣﻨﻴﻦ‬ ‫ﻭﺍﻟﺼﺎﺋﻤﻴﻦ ﺃﻻ ﻳﻔﻘـﺪﻭﺍ ﺻـﻮﺍﺑﻬﻢ ﺑﻌـﺪ ﺍﻹﻓﻄـﺎﺭ ﻭﻳﻨﻄﺒـﻖ‬ ‫ﻋﻠﻴﻬﻢ ﻗﻮﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﺭﻣﻀــﺎﻥ ﻭﻟــﻰ ﻫﺎﺗﻬــﺎ ﻳــﺎ ﺳــﺎﻗﻲ‬ ‫ﻣﺸــ ـﺘﺎﻗﺔ ﺗﺴــــﻌﻰ ﺇﻟــــﻰ ﻣﺸــــﺘﺎﻕ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٦٤‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺍﺭﺗﺒـﺎﻁ ﺍﻟﺸـﻬﺮ )ﺑـﺎﻟﻬﻼﻝ( ﺑـﺎﻟﻤﻌﻨﻰ‬ ‫ﺍﻷﺧﺺ ﻣﻦ ﺍﻟﻘﻤﺮ ﺍﺭﺗﺒﺎﻁ ﻣﻬـﻢ ﺃﻳﻀـﹰﺎ‪ ...‬ﻓﻜﻠﻤـﺔ )ﻫ‪‬ـ ﱠﻞ(‬ ‫ﻫﻞ ﺗﻌﻨﻲ ﺍﻻﺳﺘﺒﺸﺎﺭ؟ ﻛﻤﺎ ﻳﻘﺎﻝ ﻫـ ﱠﻞ ﺍﻟﻤﻄـﺮ ﺇﺫﺍ ﺍﻧﻬﻤـﺮ‪،‬‬ ‫ﻭﻫ‪ ‬ﱠﻞ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻓﺮﺡ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻌﻠﻘﺔ ﺑﻴﻦ ﺍﻟﺸـﻬﺮ‬ ‫ﻭﻫﻼﻟﻪ ﻋﻼﻗﺔ ﺗﻌﻨـﻲ ﻛـﻮﻥ ﺍﻟﺸـﻬﺮ ﺷـﻬﺮ ﻓـﺮﺡ ﻭﺍﻧﻬﻤـﺎﺭ‬ ‫ﻭﺧﻴﺮ ﻭﺑﺮﻛﺔ‪.‬‬ ‫ﺍﻷﻣﺮ ﺍﻟﻌﺎﺷﺮ‪ :‬ﻳﺘﺒﻨﹼـﻰ ﺑﻌـﺾ ﺍﻟﻤﻔﺴـﺮﻳﻦ ﺃﻥ ﺍﻟﻘﻤـﺮ‬ ‫ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻗﺪ ﺗﻔﺴﺮ ﻓﻲ ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ‬ ‫ﺑﺎﻟﺘﻔﺴـﻴﺮ ﺍﻟﻤﻌﻨـﻮﻱ ﺃﻭ ﺍﻟﺒ ـﺎﻃﻨﻲ ﺑﺄﻧﻬـﺎ )ﻋﻠ ـﻲ ﺍﺑـﻦ ﺍﺑ ـﻲ‬ ‫ﻃﺎﻟﺐ‪ ،(‬ﻛﻤﺎ ﻳﻔﺴﺮﻭﻥ ﺑﺄﻥ ﺍﻟﺸـﻤﺲ ﻫـﻲ )ﻣﺤﻤـﺪ‬ ‫ﺑﻦ ﻋﺒﺪ ﺍﷲ‪ ...(‬ﺇﺫﻥ ﻓﻬﻨﺎﻙ ﺭﺑـﻂ ﺑـﻴﻦ ﺷـﻬﺮ ﺍﻟﺼـﻴﺎﻡ‬ ‫ﻭﺑﻴﻦ ﺍﻟﻮﺻﻲ ﻋﻠﻲ‪ ،‬ﻭﺑﺎﻋﺘﺒﺎﺭ ﺭﺟﻮﻉ ﻧﻮﺭ ﻋﻠﻲ ﺍﻟﻘﻤﺮ‬ ‫ﺇﻟﻰ ﺿﻴﺎﺀ ﺍﻟﺮﺳﻮﻝ‪ ،‬ﻓﻬﻨﺎﻙ ﺍﺭﺗﺒﺎﻁ ﺑﻴﻦ ﺍﻟﺸﻬﺮ ﻭﺍﻟﺮﺳـﻮﻝ‬ ‫ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻷﺧﻴﺎﺭ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٦٥‬‬ ‫ﻫﺬﻩ ﺑﻌﺾ ﺍﻷﻃﺮﻭﺣﺎﺕ ﺃﻭ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺘﻲ ﺍﺳـﺘﻄﻌﻨﺎ‬ ‫ﺃﻥ ﻧﺴﺘﻨﺘﺠﻬﺎ ﻣـﻦ ﺍﻟﻌﻠﻘـﺔ ﺍﻟﻮﺛﻴﻘـﺔ ﺑـﻴﻦ ﺍﻟﻬـﻼﻝ ﺃﻭ ﺍﻟﻘﻤـﺮ‬ ‫ﻭﺑﻴﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ‪ ،‬ﻣﻀﺎﻓﹰﺎ ﺇﻟﻰ ﺍﻟﻌﻠﻘﺔ ﺍﻟﻜﻮﻧﻴـﺔ‬ ‫ﻭﺍﻟﻔﻠﻜﻴﺔ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﺍﻟﻔﻘﻬﻴـﺔ ﺑﻄﺒﻴﻌـﺔ‬ ‫ﺍﻟﺤﺎﻝ‪.‬‬ ‫ﻳﻤﻜﻨﻨــﺎ ﺇﺿــﺎﻓﺔ ﺑﻌــﺾ ﺍﻟﻤﻌــﺎﻧﻲ ﻭﺍﻷﻃﺮﻭﺣــﺎﺕ‬ ‫ﺍﻷﺧﹶـﺮ‪ ...‬ﻓﺒﺎﻋﺘﺒـﺎﺭ ﺃﻥ ﺍﻟﺨﺴـﻮﻑ ﻣـﻦ ﻣﺨﺘﺼـﺎﺕ ﺍﻟﻘﻤـﺮ‬ ‫ﺣﺼﺮﺍﹰ ﺩﻭﻥ ﺍﻟﻬﻼﻝ‪ ...‬ﺇﺫﻥ ﻓﻼ ﺧﺴـﻒ ﻣﻌﻨـﻮﻱ ﻳﺼـﻴﺐ‬ ‫ﺍﻟﺼﺎﺋﻢ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﻔﻀـﻴﻞ ﻓـﻼ ﻧﻘـﺺ ﺑـﻞ ﺗﻜﺎﻣـﻞ‬ ‫ﻭﺭﻓﻌﺔ‪ ،‬ﺛﻢ ﺇﻧﻨـﺎ ﻧﻌﻠـﻢ ﺃﻥ ﺍﻟﻘﻤـﺮ ﻳﻤـﺮ ﺑﻤﺮﺍﺣـﻞ ﻋﺪﻳـﺪﺓ‪:‬‬ ‫ﺃﻭﻟﻬﺎ ﺍﻟﻬﻼﻝ‪ ،‬ﺛﻢ ﻳﻜﺒـﺮ ﻭﻳﺘﻌـﺎﻇﻢ‪ ،‬ﺛـﻢ ﺇﻥ ﻛـﺎﻥ ﺻـﻮﻣﻪ‬ ‫ﺻﺤﻴﺤﺎﹰ ﻛﺎﻣ ﹰﻼ ﻭﻗﺮﺑﻮﻳﺎﹰ‪ ،‬ﻓﺈﻧﻪ ﻳﻨـﺘﺞ ﺍﻟﺘﻮﺍﺿـﻊ ﻭﺍﻟﺘﺼـﺎﻏﺮ‬ ‫ﺃﻣﺎﻡ ﻋﻈﻤﺔ ﻣﻌﺸﻮﻗﻪ ﻭﺧﺎﻟﻘﻪ ﺣﺘﻰ ﻳﻜﻮﻥ ﺍﻟﻌﺒـﺪ ﺍﻟﺼـﺎﺋﻢ‬ ‫ﺃﻣﺎﻡ ﺭﺑﻪ ﻣﺤﺎﻗﺎﹰ ﻓﺎﻧﻴﺎﹰ ﻓﻴـﻪ ﻭﻣﺘﻔﺎﻧﻴـﺎﹰ ﻣـﻦ ﺃﺟﻠـﻪ ﻭﻓـﻲ ﺣﺒـﻪ‬ ‫ﻭﻋﺸﻘﻪ‪.‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٦٦‬‬ ‫ﻛﻞ ﺗﻠﻚ ﺍﻟﺮﺳﺎﺋﻞ ﻻ ﻳﻨﺒﻐـﻲ ﺃﻥ ﻳﻐﻔـﻞ ﻋﻨﻬـﺎ ﺍﻟﺼـﺎﺋﻢ‬ ‫ﺍﻟﻘﺎﺋﻢ ﺍﻟﻤﺠﺘﻬﺪ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﻭﺍﻟﺤﻤـﺪ ﷲ ﻭﻻ ﺇﻟـﻪ ﺇﻻ ﻫـﻮ‪،‬‬ ‫ﺗﺒﺎﺭﻙ ﺍﷲ ﺃﺣﺴﻦ ﺍﻟﺨﺎﻟﻘﻴﻦ‪.‬‬ ‫ﺇﺫﻥ ﻣﻦ ﺷﻬﺪ ﻣﻨﻜﻢ ﺍﻟﺼﻮﻡ ﺑﺮﺅﻳﺔ ﺍﻟﻤﺮﺣﻠـﺔ ﺍﻷﻭﻟـﻰ‬ ‫ﻣﻦ ﺍﻟﻘﻤﺮ‪ ،‬ﺃﻱ )ﺍﻟﻬـﻼﻝ( ﻓﻠﻴﺼـﻤﻪ‪ ،‬ﻭﻟـﻴﺨﻠﺺ ﻓـﻲ ﺻـﻮﻣﻪ‬ ‫ﻭﻋﺒﺎﺩﺗـﻪ ﻭﺗﻬﺠــﺪﻩ‪ ،‬ﻟﻴﻔﻨــﻰ ﻓــﻲ ﻣﻌﺸــﻮﻗﻪ ﻭﺍﻟﺴــﻼﻡ ﻋﻠــﻰ‬ ‫ﺍﻟﺼﺎﺋﻤﻴﻦ ﻭﺭﺣﻤﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬ ‫‪‬‬ ‫ﻳ‪‬ﻌﺮﻑ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺼﻮﻡ‪ :‬ﺑﺄﻧﻪ ﺍﻟﻜﻒ ﻋﻦ ﺍﻟﻤﻔﻄﺮﺍﺕ‪،‬‬ ‫ﺛﻢ ﺃﻧﻬﻢ ﻳﺬﻛﺮﻭﻥ ﺍﻟﻤﻔﻄﺮﺍﺕ ﻭﺍﺣﺪﺓ ﺗﻠﻮ ﺍﻵﺧﺮ ﻭﻛﻞ‬ ‫ﺣﺴﺐ ﻓﺘﻮﺍﻩ ﻭﻣﺒﻨﺎﻩ‪ ،‬ﻭﻫﺬﺍ ﻓﻲ ﺣﺪ‪ ‬ﺫﺍﺗﻪ ﺃﻣﺮ ﻣﺴﺘﺤﺴﻦ‬ ‫ﻓﺠﺰﺍﻫﻢ ﺍﷲ ﻋﻦ ﺍﻹﺳﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻦ ﺧﻴﺮ ﺍﻟﺠﺰﺍﺀ‪.‬‬ ‫ﻭﻫﻨﺎ ﻳﻄﻴﺐ ﻟﻲ ﺃﻥ ﺃﺫﻛﺮ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﻗﺪ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٦٧‬‬ ‫ﺗﻜﻮﻥ ﻣﺎ ﻭﺭﺍﺋﻴﺎﺕ ﺍﻟﻔﺘﺎﻭﻯ ﻭﺍﻟﻤﺒﺎﻧﻲ‪ ...‬ﻓﺈﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﻫﻨﺎ‬ ‫ﺃﻥ ﻧﻘ ‪‬ﺴﻢ ﺍﻟﻤﻔﻄﺮﺍﺕ ﺇﻟﻰ ﻗﺴﻤﻴﻦ ﻣﻬﻤ‪‬ﻴﻦ ﺑﻌﺪ ﺃﻥ ﻧﻠﺘﻔﺖ‬ ‫ﺇﻟﻰ ﻧﻜﺘﺔ ﻏﺎﻳﺔ ﻓﻲ ﺍﻷﻫﻤﻴﺔ‪:‬‬ ‫ﻭﻫﻲ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻗﺪ ﻏﺮﺯ ﻓﻲ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﺸﻬﻮﺍﺕ ﻭﻭﻫﺐ ﻟﻪ ﺍﻟﺤﻮﺍﺱ‪ ،‬ﻓﻜﻞ ﺇﻧﺴﺎﻥ ﻳﺴﺘﻄﻴﻊ‬ ‫ﺍﺳﺘﻌﻤﺎﻝ ﺣﻮﺍﺳﻪ ﺗﻜﻮﻳﻨﺎﹰ ﺑﻤﺎ ﺣﻠﻞ ﺍﷲ ﺃﻭ ﻣﺎ ﺣﺮﻣﻪ‪ ،‬ﺑﻴﺪ‬ ‫ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺟﻌﻞ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﻷﻭﻝ ﻭﻗﺮﻥ‬ ‫ﺍﻟﻌﻘﺎﺏ ﻣﻊ ﺍﻟﺜﺎﻧﻲ‪.‬‬ ‫ﻭﻫﺬﻩ ﺍﻟﺤـﻮﺍﺱ ﻻ ﺗﹸﺴـﺘﻌﻤﻞ ﻓـﻲ ﺍﻷﻣـﻮﺭ ﺍﻟﻤﺎﺩﻳـﺔ‬ ‫ﻓﻘــﻂ‪ ،‬ﻛﺸــﺮﺏ ﺍﻟﺨﻤــﺮ ﺃﻭ ﺍﻟﻔــﻮﺍﺣﺶ ﺃﻭ ﻏﻴﺮﻫــﺎ ﻣــﻦ‬ ‫ﺍﻟﻤﺤﺮﻣــﺎﺕ‪ ،‬ﺑــﻞ ﺃﻥ ﻫﻨــﺎﻙ ﺃﻣــﻮﺭﹰﺍ ﻣﻌﻨﻮﻳــﺔ ﻳﺠــﺐ ﺃﻥ‬ ‫ﻳﺠﺘﻨﺒﻬﺎ ﺍﻟﺼﺎﺋﻢ‪ ،‬ﻛﺎﻟﻜـﺬﺏ ﻭﺍﻟﻐﻴﺒـﺔ ﻭﺍﻟﻨﻤﻴﻤـﺔ ﻭﺍﻟﺒﺨـﻞ‬ ‫ﻭﺍﻹﺳــﺮﺍﻑ ﻭﺍﻟﺘﺒــﺬﻳﺮ ﻭﺍﻟﺴــﺤﺮ ﻭﺍﻟﺴــﺨﺮﻳﺔ ﻭﺍﻵﺛــﺎﻡ‬ ‫ﺍﻷﺧﺮﻯ‪.‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٦٨‬‬ ‫ﻭﻣﻊ ﺷﺪﻳﺪ ﺍﻷﺳﻒ ﻓﺈﻥ ﺍﻟﺘﻌ ‪‬ﻤﻖ ﺑﺎﻷﻣﻮﺭ ﺍﻟﻈﺎﻫﺮﻳﺔ‬ ‫ﻭﺍﻟﺘﺴﻄﺢ ﺑﺎﻷﻣﻮﺭ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺃﺩﻯ ﺑﺎﻟﻤﺠﺘﻤﻌﺎﺕ ﺇﻟﻰ‬ ‫ﺍﻟﺘﺮﻛﻴﺰ ﻋﻠﻰ ﺍﻷﻭﻝ ﻭﺍﻟﺘﻐﺎﻓﻞ ﻋﻦ ﺍﻟﺜﺎﻧﻲ ﺃﻭ ﻧﺴﻴﺎﻧﻪ ﻭﺻﺎﺭ‬ ‫ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺗﻄﺒﻴﻖ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻓﺎﻷﻣﻮﺭ ﺍﻟﻤﻌﻨﻮﻳﺔ ﻭﺍﻷﺧﻼﻗﻴﺔ‬ ‫ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﻣﻤﺎ ﻗﺪ ﻋﺰﻟﺖ ﻋﻦ ﺍﻟﺼﻮﻡ‪.‬‬ ‫ﻭﻋﻮﺩﺍﹰ ﻋﻠﻰ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻓﺈﻥ ﺍﻟﻤﻔﻄﺮﺍﺕ ﻟﻬﺎ ﺃﻛﺜﺮ ﻣﻦ‬ ‫ﻗﺴﻢ‪:‬‬ ‫ﺍﻟﻘﺴــﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﻤﻔﻄــﺮﺍﺕ ﺍﻟﻤﺎﺩﻳــﺔ‪ ،‬ﻛﺎﻷﻛــﻞ‬ ‫ﻭﺍﻟﺸــﺮﺏ ﻭﺍﻻﺭﺗﻤــﺎﺱ ﻭﺍﻟﻜــﺬﺏ ﻋﻠــﻰ ﺍﷲ ﻭﺭﺳــﻮﻟﻪ‬ ‫ﻭﻏﻴﺮﻫﺎ‪ ،‬ﻭﻛﻞ ﺑﺤﺴﺐ ﻓﺘﻮﺍﻩ‪.‬‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ‪ :‬ﺍﻟﻤﻔﻄﺮﺍﺕ ﺍﻟﻤﻌﻨﻮﻳﺔ‪ ،‬ﻛﺎﻟﻜﺬﺏ‬ ‫ﻭﺍﻟﻨﻤﻴﻤﺔ ﻭﺍﻹﺳﺮﺍﻑ ﻭﺍﻟﺘﺒﺬﻳﺮ ﻭﺍﻟﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻤﺤﺎﺭﻡ‬ ‫ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﻭﺍﻟﺘﻜﺒﺮ ﻭﺍﻟﺘﻌﺎﻟﻲ ﻭﻣﺎ ﺇﻟﻰ ﻏﻴﺮ ﺫﻟﻚ ﻛﺜﻴﺮ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٦٩‬‬ ‫ﻭﻣﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻟﺼﺎﺋﻢ ﺳﻮﻑ ﻳﺘﺮﻙ ﻣﻠﺬﺍﺕ‬ ‫ﺍﻟﺒﻄﻦ ﻭﺷﻬﻮﺍﺕ ﺍﻟﻔﺮﺝ‪ ،‬ﻭﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻣﻊ ﺑﻌﺾ‬ ‫ﺍﻷﻣﻮﺭ ﺍﻷﺧﺮﻯ ﻛﺎﻓﻴﺎﹰ ﻓﻲ ﺻﺤﺔ ﺍﻟﺼﻮﻡ ﻭﺇﺟﺰﺍﺋﻪ ﺑﺤﻴﺚ‬ ‫ﻳﺴﻘﻂ ﻣﺎ ﻓﻲ ﺫﻣﺘﻪ ﻇﺎﻫﺮﹰﺍ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﺼﻮﻡ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ‬ ‫ﺍﻷﺧﻼﻗﻴﺔ ﻭﺍﻟﻤﻌﻨﻮﻳﺔ ﻭﺍﻟﺒﺎﻃﻨﻴﺔ ﻭﻓﻲ ﺣﺎﻝ ﺍﺭﺗﻜﺎﺏ‬ ‫ﺍﻟﻤﺂﺛﻢ ﺍﻷﺧﺮﻯ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻧﻲ ﻻ ﻳﺨﻠﻮ ﻣﻦ ﺇﺷﻜﺎﻝ‪،‬‬ ‫ﻛﺎﻟﺬﻱ ‪‬ﻳﺤﺼﻦ ﻓﺮﺟﻪ ﻣﻦ ﺩﻭﻥ ﺃﻥ ‪‬ﻳﺤﺼﻦ ﻧﻈﺮﻩ ﻋﻦ‬ ‫ﺍﻟﻤﺤﺎﺭﻡ‪ ،‬ﺃﻭ ﻛﺎﻟﺬﻱ ﻻ ﻳﻜﺬﺏ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻤﻌﺼﻮﻡ ﺇﻻ‬ ‫ﺃﻥ ﻟﺴﺎﻧﻪ ﻻ ﻳﺘﻮﺭ‪‬ﻉ ﻋﻦ ﻣﻄﻠﻖ ﺍﻟﻜﺬﺏ‪ ،‬ﺃﻭ ﺍﻟﺬﻱ ﻳﻤﺘﻨﻊ‬ ‫ﻋﻦ ﺑﻌﺾ ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻭﻫﻮ ﻛﺜﻴﺮ‬ ‫ﺍﻟﻐﻀﺐ ﺑﻼ ﻣﺒﺮﺭ ﺃﻭ ﺍﻟﺘﺒﺬﻳﺮ ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ‪.‬‬ ‫ﻋﺰﻳﺰﻱ ﺍﻟﺼﺎﺋﻢ‪ ،‬ﺇﻥ ﺟﻞ ﺣﻮﺍﺳﻚ ﺃﺛﻨﺎﺀ ﺍﻟﺼﻮﻡ‬ ‫ﻋﻠﻰ ﺍﻟﻤﺤﻚ ﻭﻓﻲ ﺍﺧﺘﺒﺎﺭ ﺃﻣﺎﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﻓﻼ‬ ‫ﺧﻴﺮ ﻓﻲ ﺻﻮﻡ ﻣﺤﻔﻮﻑ ﺑﺎﻟﻤﺤﺮﻣﺎﺕ ﻣﻦ ﻫﻨﺎ ﻭﻫﻨﺎﻙ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٧٠‬‬ ‫ﻭﺇﻥ ﻛﻨﺖ ﺗﺠﻨﺒﺖ ﺍﻟﻈﺎﻫﺮﻱ ﻣﻨﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺃﺟﻤﻞ ﺃﻥ‬ ‫ﻳﻜﻮﻥ ﺍﻟﺼﺎﺋﻢ ﺻﺎﺋﻤﺎﹰ ﺑﺸﻬﻮﺍﺗﻪ ﻭﺟﻮﺍﺭﺣﻪ ﻭﺣﻮﺍﺳﻪ ﻋﻦ‬ ‫ﻛﻞ ﺍﻟﻤﺤﺮﻣﺎﺕ ﺳﻮﺍﺀ ﺍﻟﻔﻘﻬﻲ ﻣﻨﻬﺎ ﺃﻭ ﺍﻟﻈﺎﻫﺮﻱ ﺃﻭ‬ ‫ﺍﻷﺧﻼﻗﻲ ﺃﻭ ﺍﻟﺒﺎﻃﻨﻲ‪ ،‬ﻛﻲ ﻳﻜﻮﻥ ﺻﻮﻣﻪ ﺻﻮﻣﹰﺎ ﻛﺎﻣﻼﹰ‬ ‫ﻣﺘﻜﺎﻣ ﹰﻼ‪ ،‬ﻭﺧﺼﻮﺻﹰﺎ ﺃﻥ ﺍﻟﺴﺮ ﻓﻲ ﺍﻟﺼﻮﻡ ﻟﻴﺲ ﻫﻮ‬ ‫ﺍﻟﺠﻮﻉ ﻭﺍﻟﻌﻄﺶ ﻓﺤﺴﺐ ﺑﻞ ﻫﻮ ﺍﺑﺘﻌﺎﺩﻙ ﻋﻦ ﻛﻞ‬ ‫ﺍﻟﻤﻠﺬﺍﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﻟﻤﺪﺓ ﺷﻬﺮ ﻭﺟﻮﺑﹰﺎ‬ ‫ﻓﺤﺴﺐ‪ ،‬ﻭﻫﺬﺍ ﻛﻤﺎ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻧﻬﺎﺭ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‬ ‫ﺍﻟﻤﺒﺎﺭﻙ ﻓﺈﻧﻪ ﻳﻨﻄﺒﻖ ﻋﻠﻰ ﻟﻴﻠﻪ ﺃﻳﻀﺎﹰ‪ ،‬ﻓﺄﻧﺖ ﻓﻲ ﺿﻴﺎﻓﺔ‬ ‫ﺍﻟﺮﺣﻤﻦ ﺟﻞﱠ ﻭﻋﻼ ﻭﻻ ‪‬ﻳﻤﻜﻦ ﻟﻠﻌﺒﺪ ﺃﻥ ﻳﺴﻲﺀ ﻭﻫﻮ ﺑﻴﻦ‬ ‫ﻳﺪﻱ ﺭﺑﻪ ﺃﻭ ﻣﻌﺸﻮﻗﻪ‪.‬‬ ‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﺼﺎﺋﻢ ﻛﻒ‪ ‬ﻟﺴﺎﻧﻚ ﻋﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ‪،‬‬ ‫ﻛﺎﻟﻜﺬﺏ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻭﺍﻟﺸﺘﻢ ﻭﺍﻟﺴﺒﺎﺏ ﻭﺍﻟﻔﺤﺸﺎﺀ‬ ‫ﻭﺍﻟﻤﻨﻜﺮ ﻭﻛ ‪‬ﻒ ﻳﺪﻙ ﻋﻦ ﺃﺧﺬ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﺃﻭ ﺍﻟﺴﺮﻗﺔ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٧١‬‬ ‫ﺃﻭ ﻇﻠﻢ ﺍﻵﺧﺮﻳﻦ ﻭﻛﻒ‪ ‬ﻋﻴﻨﻚ ﻋﻦ ﻣﺎ ﺣﺮﻡ ﺍﷲ ﻋﻠﻴﻚ‬ ‫ﻭﻛ ‪‬ﻒ ﺳﻤﻌﻚ ﻋﻦ ﻣﺎ ﻻ ﻳﻌﻨﻴﻚ ﻭﻋﻦ ﺳﻤﺎﻉ ﺍﻟﻤﺤﺮﻣﺎﺕ‬ ‫ﻭﻫﻜﺬﺍ‪ ...‬ﻭﺇﻻ ﻛﻨ ﹶﺖ ﻛﺎﻟﻤﺘﺼﺪﻕ ﻣﻦ ﺍﻟﻤﻦ ﻭﺍﻷﺫﻯ ﺃﻭ‬ ‫ﻛﻘﺎﺭﺉ ﺍﻟﻘﺮﺁﻥ ﻭﻫﻮ ﻻ ﻳﻔﻘﻪ ﻣﻨﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﺃﻭ ﻛﺎﻟﺬﻱ ﻳﻌﻤﻞ‬ ‫ﻋﻤ ﹰﻼ ﺻﺎﻟﺤﹰﺎ ﻻ ﻳﺘﻤﻤﻪ‪ ،‬ﺃﻭ ﻛﺎﻟﻤﺮﻳﺾ ﺍﻟﺬﻱ ﻻ ﻳﻠﺘﺰﻡ‬ ‫ﺑﻌﻼﺟﻪ‪ ،‬ﺃﻭ ﻛﺎﻟﻄﺎﻟﺐ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﺘﻘﻦ ﺩﺭﻭﺳﻪ ﻭﻋﻠﻮﻣﻪ‪ ،‬ﺃﻭ‬ ‫ﺍﻟﻄﺒﻴﺐ ﺍﻟﺬﻱ ‪‬ﻳﺤﺴﻦ ﺗﺸﺨﻴﺺ ﺍﻟﻤﺮﺽ ﻭﻫﻮ ﻻ ‪‬ﻳﺤﺴﻦ‬ ‫ﺟﻌﻞ ﺍﻟﻌﻼﺝ ﻟﻪ‪.‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﺼﺎﺋﻢ‪ ...‬ﺇﻥ ﺍﻟﺼﻮﻡ ﷲ ﺟﻞﱠ ﺟﻼﻟﻪ ﻭﻻ ﻳ ﹼﻄﻠﻊ‬ ‫ﻋﻠﻴﻪ ﺃﺣﺪ ﻏﻴﺮ ﻣﺎ ﹸﺗﺼﺮﺡ ﺑﻪ‪ ،‬ﻭﻫﺬﺍ ﺇﻥ ﺩﻝﹼ ﻋﻠﻰ ﺷﻲﺀ‬ ‫ﻓﺈﻧﻤﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻣﻌﻨﻰ ﺍﻟﺼﻮﻡ ﻫﻮ ﺍﻟﺘﻘﻮﻯ ﻋﻦ‬ ‫ﺍﻟﻤﺤﺎﺭﻡ ﻣﻄﻠﻘﺎﹰ‪ ،‬ﻭﻫﻮ ﺍﻟﺸﺎﻫﺪ ﻋﻠﻴﻚ ﻓﻲ ﻛﻞ ﺻﻐﻴﺮﺓ‬ ‫ﻭﻛﺒﻴﺮﺓ ﻭﻟﻦ ﻳﻐﺎﺩﺭﻫﺎ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪.‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﺼﺎﺋﻢ‪ ...‬ﻣﺎﺫﺍ ﻟﻮ ﺃﻧﻚ ﺍﺷﺘﺮﻳ ﹶﺖ ﺳﻴﺎﺭﺓ ﻗﺪﻳﻤﺔ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٧٢‬‬ ‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ ﻭﺃﺭﺩﺕﹶ ﺃﻥ ﻳﻜﻤﻠﻬﺎ ﺗﺼﻠﻴﺤﹰﺎ ﻟﻚ‬ ‫ﺻﺎﺣﺐ ﺍﻻﺧﺘﺼﺎﺹ ﻭﺑﻌﺪ ﺃﻳﺎﻡ ﺃﺭﺟﻌﻬﺎ ﻟﻚ ﻭﻗﺪ ﺃﺻﻠﺢ‬ ‫ﺑﻌﺾ ﻋﻄﻼﺗﻬﺎ ﺩﻭﻥ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ...‬ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ‬ ‫ﺳﻮﻑ ﺗﺴﺘﻨﻜﺮ ﻋﻠﻴﻪ ﺫﻟﻚ ﻭﺗﻄﺎﻟﺒﻪ ﺑﺈﺭﺟﺎﻉ ﻣﺎ ﺩﻓﻌﺘﻪ ﻟﻪ‬ ‫ﻣﻘﺎﺑﻞ ﺗﺼﻠﻴﺤﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ‪ ،‬ﺃﻋﻄﺎﻙ‬ ‫ﻓﺮﺻﺔ ﺗﺮﻭﻳﺾ ﻧﻔﺴﻚ ﻭﺇﺻﻼﺣﻬﺎ ﻣﻦ ﻣﺪﻟﻬﻤﺎﺕ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻓﻲ ﺃﻳﺎﻣﻬﺎ ﻭﺷﻬﻮﺭﻫﺎ‪ ،‬ﻟﻜﻲ ﻳ‪‬ﺰﺍﻝ ﻋﻨﻚ ﻏﺒﺎﺭ ﺍﻟﺬﻧﻮﺏ ﻭﻣﺎ‬ ‫ﺍﺭﺗﻜﺒﺖ ﻣﻦ ﺍﻵﺛﺎﻡ‪ ...‬ﻓﺈﺫﺍ ﺑﻚ ﺗﹸﺼﻠﺢ ﺑﻌﺾ ﺍﻷﻣﻮﺭ‬ ‫ﻭﺗﺘﺮﻙ ﺍﻷﺧﺮﻯ ﻓﻴﻄﻞ ﻋﻠﻴﻚ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﻭﻗﺪ ﺗﺪﺍﻭﻳﺖ‬ ‫ﻣﻦ ﺑﻌﺾ ﺃﻣﺮﺍﺿﻚ ﺍﻟﺒﺴﻴﻄﺔ‪ ،‬ﺗﺎﺭﻛﹰﺎ ﺍﻟﻌﻠﻞ ﺍﻷﺧﺮﻯ ﺗﻨﺨﺮ‬ ‫ﺑﺠﺴﺪﻙ ﻧﺨﺮ ﺍﻟﺴﻮﺳﺔ ﻓﻲ ﺟﺬﻉ ﺍﻟﺨﺸﺐ ﺍﻟﻤﺘﻬﺎﻟﻚ‪.‬‬ ‫ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﺼﺎﺋﻢ ﺃﺣﺴﻦ ﺗﺮﻭﻳﺾ ﻧﻔﺴﻚ ﺍﻷﻣﺎﺭﺓ‬ ‫ﺑﺎﻟﺴﻮﺀ ﻭﻻ ﺗﻜﻦ ﺳﻄﺤﻴﺎﹰ ﻓﻲ ﺻﻘﻞ ﻣﻮﺍﻫﺒﻚ ﻭﺣﻮﺍﺳﻚ‬ ‫ﺑﻞ ﺳﺨﹼﺮ ﻛﻞ ﻣﺎ ﺃﻭﺗﻴﺖ ﻣﻦ ﻗﻮﺓ ﻷﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻰ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٧٣‬‬ ‫ﺃﻓﻀﻞ ﺍﻟﺪﺭﺟﺎﺕ‪.‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﺼﺎﺋﻢ‪ ،‬ﺇﻥ ﺍﻟﺼﻮﻡ ﻟﻴﺲ ﻟﻚ ﻓﺤﺴﺐ ﺑﻞ ﻫﻮ‬ ‫ﻣﻮﺍﺳﺎﺓ ﻟﻠﻔﻘﻴﺮ ﺃﻳﻀﺎﹰ‪ ...‬ﻓﻼ ﺗﺤﺮﻡ ﻧﻔﺴﻚ ﻣﻦ ﺍﻟﻄﻌﺎﻡ‬ ‫ﻟﺒﻀﻌﺔ ﺳﺎﻋﺎﺕ ﺛﻢ ﻳﻜﻮﻥ ﺇﻓﻄﺎﺭﻙ ﻣﺎ ﻟﺬﹼ ﻭﻃﺎﺏ ﻣﻦ‬ ‫ﺍﻟﻤﺄﻛﻮﻻﺕ ﻭﺍﻟﻤﺸﺮﻭﺑﺎﺕ ﻭﺑﻜﻞ ﺻﻼﻓﺔ ﻭﻭﻗﺎﺣﺔ ﻭﻣﻦ‬ ‫ﺩﻭﻥ ﻣﺮﺍﻋﺎﺓ ﻟﻠﻔﻘﻴﺮ‪.‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﺼﺎﺋﻢ‪ ،‬ﺇﻥ ﺍﻟﺼﻮﻡ ﺍﺧﺘﺒﺎﺭ ﻟﻠﺼﺒﺮ‪ ،‬ﻓﺎﺻﺒﺮ ﻋﻠﻰ‬ ‫ﻛﻒ‪ ‬ﻟﺴﺎﻧﻚ ﻭﻧﻈﺮﻙ ﺇﻟﻰ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻛﻤﺎ ﺻﺒﺮﺕ ﻋﻠﻰ‬ ‫ﺍﻟﺠﻮﻉ ﻭﺍﻟﻌﻄﺶ‪.‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﺼﺎﺋﻢ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪)) :‬ﺍﺫﻛﺮﻭﺍ‬ ‫ﺑﺠﻮﻋﻜﻢ ﻭﻋﻄﺸﻜﻢ ﻓﻴﻪ ﺟﻮﻉ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻋﻄﺸﻪ((‪...‬‬ ‫ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﺃﻥ ﺗﺘﺬﻛﱠﺮ ﺃﻳﻀﹰﺎ ﻋﻮﺍﻗﺐ ﺍﻵﺛﺎﻡ ﺍﻷﺧﺮﻯ ﻭﺃﻥ‬ ‫ﺗﺘﺬ ﱠﻛﺮ ﺛﻮﺍﺏ ﺍﻟﺼﺎﻟﺤﺎﺕ ﺍﻷﺧﺮﻯ‪ ...‬ﻓﻴﺎ ﺃﻳﻬﺎ ﺍﻟﺼﺎﺋﻢ‬ ‫ﺍﺫﻛﺮ ﺑﺼﺪﻗﻚ ﻓﻴﻪ ﺻﺪﻕ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﻴﻦ ﻳﺴﺄﻟﻚ ﻣﻨﻜﺮ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٧٤‬‬ ‫ﻭﻧﻜﻴﺮ‪ ،‬ﻭﺍﺫﻛﺮ ﺑﺘﻮﺍﺿﻌﻚ ﻓﻴﻪ ﺗﻮﺍﺿﻊ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫ﻭﺗﺼﺎﻏﺮ ﺍﻟﺠﻤﻴﻊ ﻓﻴﻪ ﺃﻣﺎﻡ ﻋﻈﻤﺔ ﺍﻟﺨﺎﻟﻖ ﺟﻞﹼ ﻭﻋﻼ‪،‬‬ ‫ﻭﺍﺫﻛﺮ ﺑﺰﻫﺪﻙ ﺯﻫﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻟﺨﺸﻮﻉ ﺃﻣﺎﻡ ﺍﷲ‬ ‫ﻭﺃﻓﻀﺎﻟﻪ ﻭﻫﹸﻠﻢ‪ ‬ﺟ ‪‬ﺮﺍ‪.‬‬ ‫ﻓﺎﻟﺴﺮ ﻓﻲ ﺍﻟﺼﻮﻡ ﻫﻮ ﺍﻟﻄﺎﻋﺔ ﻭﻛﻠﻤﺎ ﺯﺍﺩﺕ ﺍﻟﻄﺎﻋﺔ‬ ‫ﻭﻛﹶﻤ‪‬ﻠﺖ ﻳﺰﺩﺍﺩ ﺍﻟﺜﻮﺍﺏ ﻭﻳﻜ ‪‬ﻤﻞ‪ ،‬ﻭﻛﻠﹼﻤﺎ ﻧﻘﺼﺖ ﻧﻘﺺ‬ ‫ﺍﻟﺜﻮﺍﺏ ﻭﺗﻼﺷﻰ‪ ...‬ﺃﻓﺘﻄﻴﻌﻪ ﺑﺒﻌﺾ ﻭﺗﺘﺮﻙ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‬ ‫ﻋﺎﻟﻤﹰﺎ ﻋﺎﻣﺪﹰﺍ ﺁﺛﻤﹰﺎ‪ ...‬ﺇﺫﻥ‪ ،‬ﺃﻧﻚ ﻣﻦ ﺍﻟﺨﺎﺳﺮﻳﻦ‪.‬‬ ‫ﻭﻃﻮﺑﻰ ﻟﻤﻦ ﺻﺎﻡ ﻭﻋﻤﻞ ﺻﺎﻟﺤﹰﺎ ﻭﻛﺎﻥ ﺍﻧﻤﻮﺫﺟﺎﹰ‬ ‫ﻛﺎﻣﻼﹰ ﻣﺘﻜﺎﻣ ﹰﻼ ﺃﻣﺎﻡ ﺍﷲ ﻭﺃﻣﺎﻡ ﺍﻟﺨﻠﻖ ﺻﺎﺋﻨﹰﺎ ﻟﺸﻬﻮﺍﺗﻪ‬ ‫ﺗﺎﺭﻛﺎﹰ ﻟﻤﻠﺬﺍﺗﻪ ﺣﺎﺭﺳﹰﺎ ﻟﺤﻮﺍﺳﻪ ﻧﺎﺑﺬﺍﹰ ﻟﺸﻬﻮﺍﺗﻪ ﺻﺎﺩﻗﺎﹰ‬ ‫ﻣﺘﻮﺍﺿﻌﺎﹰ ﺧﺎﺷﻌﺎﹰ ﻣﺘﺬﻟﻼﹰ ﺻﺎﺑﺮﺍﹰ ﻣﺤﺘﺴﺒﺎﹰ‪.‬‬ ‫ﻓﺘﻘﺒﻞ ﺍﷲ ﺃﻋﻤﺎﻟﻚ ﻭﺻﻮﻣﻚ ﻭﻧﻮﻣﻚ ﺍﻟﺬﻱ‬ ‫ﺳﻴﻜﻮﻥ ﺑﺎﺑﺎﹰ ﻹﺯﺍﻟﺔ ﺍﻟﺒﻼﺀ ﻭﺍﻟﻨﻘﻤﺔ‪ ،‬ﻓﻼ ‪‬ﻳﻐ‪‬ﻴﺮ‪ ‬ﺍﷲ ﻣﺎ ﺑﻘﻮﻡ‬ ‫ﺣﺘﻰ ‪‬ﻳﻐ‪‬ﻴﺮﻭﺍ ﻣﺎ ﺑﺄﻧﻔﺴﻬﻢ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٧٥‬‬ ‫‪‬‬ ‫ﻟﻬﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﻔﻀﻴﻞ ﻟ ﱠﺬﺓ ﻻ ﻳﺘﻤﺘﹼـﻊ ﺑﻬـﺎ ﻭﻻ ﻳﻌﺮﻓﻬـﺎ‬ ‫ﺇﻻ ﺫﻭ ﺣـﻆ‪ ‬ﻋﻈـﻴﻢ‪ ...‬ﻭﻟـﻪ ﻓـﻲ ﻗﻠـﻮﺏ ﺍﻟﻌﺸـﺎﻕ ﻭﻟﻬـﹰﺎ ﻻ‬ ‫ﻳﺘﺬﻭﻕ ﺣﻼﻭﺗﻪ ﺇﻻ ﺍﻟﻨﺎﺩﺭ ﺍﻷﻧﺪﺭ‪ ...‬ﻓـﺈﺫﺍ ﺃﻗﺒـﻞ ﺍﺳﺘﺒﺸـﺮ‪،‬‬ ‫ﻭﺇﺫﺍ ﺃﺩﺑﺮ ﻭﺩ‪‬ﻉ‪ ،‬ﻭﺇﺫﺍ ﺍﻧﺼﺮﻣﺖ ﺃﻳﺎﻣﻪ ﺷﹶﻜﺮ‪ ،‬ﻭﺇﺫﺍ ﺻـﻌﺐ‬ ‫ﺻﻮﻣﻪ ﹶﺻﺒﺮ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﻉ ﺃﻭ ﻋﻄﺶ ﺣﻤﺪ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﻓـﺈﻥ ﻟﻬـﺬﺍ ﺍﻟﺸـﻬﺮ ﻣﺰﺍﻳـﺎ ﻋﻈﻴﻤـﺔ ﻭﻋﻠﻴﻨـﺎ ﻓﻴـﻪ‬ ‫ﻭﺍﺟﺒﺎﺕ ﺟﻠﻴﻠﺔ‪ ...‬ﻗﺪ ﹸﺫﻛﺮﺕ ﻓﻲ ﺧﻄﺒﺔ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ‬ ‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻟﻤﻨﺘﺠﺒﻴﻦ ﺍﻷﺧﻴﺎﺭ ‪.‬‬ ‫ﺃﻣﺎ ﻣﺎ ﺫﻛﺮﻩ‪ ‬ﻣﻦ ﻣﺰﺍﻳﺎ ﻫـﺬﺍ ﺍﻟﺸـﻬﺮ ﺍﻟﻤﺒـﺎﺭﻙ‪،‬‬ ‫ﻓﻬﻲ ﻛﺎﻟﺘﺎﻟﻲ‪:‬‬ ‫‪ -١‬ﺇﻧﻪ ﺷﻬﺮ ﺍﻟﺒﺮﻛﺔ‪ ،‬ﻭﻫﻲ ﺍﻟﻨﻤﺎﺀ ﻭﺍﻟﺰﻳـﺎﺩﺓ‪ ...‬ﻭﻫﻨـﺎ‬ ‫ﻳﻘﺼﺪ ﺑﻬﺎ ﺯﻳﺎﺩﺓ ﻭﻧﻤﻮ ﺍﻷﺟﺮ‪ ،‬ﺍﻟﺜﻮﺍﺏ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ‪.‬‬ ‫‪ -٢‬ﺇﻧﻪ ﺷﻬﺮ ﺍﻟﺮﺣﻤﺔ‪ ،‬ﺑﻤﻌﻨﻰ ﺗﻘﻠﻴﻞ ﺍﻟﻌﻘﺎﺏ ﺣﻴـﺚ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٧٦‬‬ ‫ﻗﺎﻝ‪ ‬ﻓﻲ ﻧﻔﺲ ﺍﻟﺨﻄﺒـﺔ‪ :‬ﺃﻗﺴـﻢ ﺑﻌﺰﹼﺗـﻪ ﺃﻥ ﻻ ﻳﻌـ ﹼﺬﺏ‬ ‫ﺍﻟﻤﺼﻠﻴﻦ ﻭﺍﻟﺴﺎﺟﺪﻳﻦ‪ ،‬ﻭﻛﺬﻟﻚ ﻛﺜﺮﺓ ﺍﻟﺜﻮﺍﺏ‪.‬‬ ‫‪ -٣‬ﺇﻧﻪ ﺷﻬﺮ ﺍﻟﻤﻐﻔﺮﺓ‪ ،‬ﺣﻴﺚ ﻗﺎﻝ‪ : ‬ﺍﻟﺸﻘﻲ ﻣـﻦ‬ ‫ﺣ‪‬ﺮﻡ ﻏﻔﺮﺍﻥ ﺍﷲ ﻓﻲ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟﻌﻈﻴﻢ‪.‬‬ ‫‪ -٤‬ﺟﻌﻠﻪ ﺍﷲ ﺃﻓﻀﻞ ﻣـﻦ ﻛـﻞ ﺍﻷﻭﻗـﺎﺕ‪ :‬ﺑﺴـﺎﻋﺎﺗﻪ‬ ‫ﻭﺃﻳﺎﻣﻪ ﻭﻟﻴﺎﻟﻴﻪ‪ ...‬ﺑﻞ ﺣﺘﻰ ﺩﻗﺎﺋﻘﻪ ﻭﺛﻮﺍﻧﻴﻪ ﻭﻟﺤﻈﺎﺗﻪ ﻣﺎ ﺩﺍﻡ‬ ‫ﻓﻲ ﻃﺎﻋﺔ ﺍﷲ‪.‬‬ ‫‪ -٥‬ﺍﺧﺘـﺎﺭﻩ ﺍﷲ ﺷـﻬﺮﺍﹰ ﻟـﻪ‪ ،‬ﻓﻬـﻮ ﺷـﻬﺮ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ‬ ‫ﻭﺗﻌﺎﻟﻰ‪ ،‬ﻭﻟﺬﻟﻚ ﻛﻞ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﺼـﺎﺋﻤﻴﻦ ﻓـﻲ ﺿـﻴﺎﻓﺘﻪ‪،‬‬ ‫ﺑﻞ ﺣﺘﻰ ﺍﻷﻋﻢ ﻣﻦ ﺫﻟﻚ ﻻ ﺳﻴﻤﺎ ﺍﻟﻤﺮﺿﻰ ﻭﻣﻦ ﺑﻪ ﺃﺫﻯ‬ ‫ﻻ ﻳﺴﺘﻄﻴﻊ ﻟﻠﺼﻮﻡ ﻃﻠﺒﹰﺎ‪.‬‬ ‫‪ -٦‬ﺃﻋﻄﺎﻧﺎ ﻓﻴﻪ ﺍﻟﻜﺮﺍﻣﺔ‪...‬ﻓﻼ ﺑﺨﻞ ﻓﻲ ﺳﺎﺣﺘﻪ‪ ،‬ﻓﻘﺪ‬ ‫ﻛﺮ‪‬ﻣﻨﺎ ﻓﻴﻪ ﺑﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺃ‪ -‬ﺟﻌﻞ ﺃﻧﻔﺎﺳﻨﺎ ﻓﻴﻪ ﺗﺴﺒﻴﺤﺎﹰ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٧٧‬‬ ‫ﺏ‪ -‬ﻧﻮﻣﻨﺎ ﻓﻴﻪ ﻋﺒﺎﺩﺓ‪.‬‬ ‫ﺝ‪ -‬ﺩﻋﺎﺅﻧﺎ ﻣﺴﺘﺠﺎﺏ‪.‬‬ ‫ﺩ‪ -‬ﻓﺘﺢ ﻟﻨﺎ ﻓﻴﻪ ﺃﺑﻮﺍﺏ ﺍﻟﺠﻨـﺎﻥ ﻭﺃﻏﻠـﻖ ﻓﻴـﻪ ﺃﺑـﻮﺍﺏ‬ ‫ﺍﻟﻨﻴﺮﺍﻥ‪.‬‬ ‫ﻓﺒﻌﺪ ﻛﻞ ﻫﺬﺍ ﺍﻟﻜﺮﻡ ﻣﻨﻪ ﺟﻞﱠﹼ ﺟﻼﻟﻪ ﻭﻋﻼ ﻣﻜﺎﻧﻪ‪...‬‬ ‫ﻋﻠﻴﻨﺎ ﻧﺤﻦ ﺿﻴﻮﻑ ﺍﷲ ﺃﻥ ﻧﻠﺘﺰﻡ ﺑﺂﺩﺍﺏ ﺍﻟﻀﻴﺎﻓﺔ‪ ...‬ﻓﻨﻠﺘﺰﻡ‬ ‫ﻭﺟﻮﺑﹰﺎ ﺑﻤﺎ ﻳﻠﻲ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻟﻮﺭﻉ‪ ،‬ﻓﻘﺪ ﺷـﺪﺩ ﻋﻠﻴـﻪ ﻓـﻲ ﻧﻔـﺲ ﺍﻟﺨﻄﺒـﺔ‬ ‫ﺣﻴﺚ ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ ﺍﻟﺤﺴﻦ ﺃﻓﻀﻞ ﺍﻷﻋﻤـﺎﻝ ﻓـﻲ ﻫـﺬﺍ‬ ‫ﺍﻟﺸﻬﺮ ﺍﻟﻮﺭﻉ ﻋﻦ ﻣﺤﺎﺭﻡ ﺍﷲ‪.‬‬ ‫ﺛﺎﻧﻴﺎﹰ‪ :‬ﺍﺫﻛﺮﻭﺍ ﺑﺠﻮﻋﻜﻢ ﻭﻋﻄﺸﻜﻢ ﻓﻴﻪ ﺟـﻮﻉ ﻳـﻮﻡ‬ ‫ﺍﻟﻘﻴﺎﻣﺔ ﻭﻋﻄﺸﻪ‪.‬‬ ‫ﺛﺎﻟﺜﺎﹰ‪ :‬ﺗﺼﺪﻗﻮﺍ ﻋﻠﻰ ﻓﻘﺮﺍﺋﻜﻢ ﻭﻣﺴﺎﻛﻴﻨﻜﻢ ‪.‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٧٨‬‬ ‫ﺭﺍﺑﻌــﹰﺎ‪ :‬ﻭﹼﻗــﺮﻭﺍ ﻛﺒــﺎﺭﻛﻢ‪ ...‬ﺑﻤﻌﻨــﻰ ﺍﻻﺣﺘــﺮﺍﻡ‬ ‫ﻭﺍﻹﺟﻼﻝ ﻭﻋـﺪﻡ ﺗﺼـﻐﻴﺮﻫﻢ ﻭﺇﺫﻻﻟﻬـﻢ‪ ...‬ﻭﻻ ﺳـﻴﻤﺎ ﺃﻥ‬ ‫ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺷﺒﺎﺑﻨﺎ ﺑﺎﺕ ﻻ ﻳﻔﺮﻕ ﺑﻴﻦ ﺍﻟﻜﺒﻴﺮ ﻭﺍﻟﺼﻐﻴﺮ ﻓـﻲ‬ ‫ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺷﺪﻳﺪ ﺍﻷﺳﻒ‪.‬‬ ‫ﺧﺎﻣﺴ ـﺎﹰ‪ :‬ﺍﺭﺣﻤـﻮﺍ ﺻـﻐﺎﺭﻛﻢ‪ ...‬ﻓـﺎﺗﺮﻛﻮﺍ ﺿـﺮﺏ‬ ‫ﺃﻭﻻﺩﻛﻢ ﻭﺗﻌﻨﻴﻔﻬﻢ ﺑﺸﺪﺓ‪ ،‬ﻛﻤﺎ ﻫﻲ ﻋﺎﺩﺓ ﻣﺠﺘﻤﻌﻨـﺎ ﻓـﻲ‬ ‫ﺍﻟﻌﺮﺍﻕ‪ ...‬ﺑﻞ ﺍﻋﻄﻔﻮﺍ ﻋﻠﻰ ﺟﻤﻴﻊ ﺍﻟﺼـﻐﺎﺭ‪ ،‬ﻓﻬـﻢ ﺑﺤﺎﺟـﺔ‬ ‫ﺇﻟﻰ ﺍﻟﻜﻠﻤـﺔ ﺍﻟﻄﻴﺒـﺔ‪ ،‬ﻟﻴﺒﻨـﻮﺍ ﺟـﻴﻼﹰ ﻛـﺎﻣ ﹰﻼ ﻣﺘﻜـﺎﻣﻼﹰ‪ ،‬ﻭﻻ‬ ‫ﻳﺘﺮﺑ‪‬ﻮﺍ ﻋﻠﻰ ﺍﻟﻌﻨﻒ ﻭﺍﻷﺫﻯ‪.‬‬ ‫ﺳﺎﺩﺳﹰﺎ‪ :‬ﺻﻠﻮﺍ ﺃﺭﺣﺎﻣﻜﻢ‪ ،‬ﻓﻤﻦ ﻭﺻﻞ ﺭﺣﻤﻪ ﻓﺈﻥ‬ ‫ﺍﻟﺮﺣﻤﺔ ﺗﻨﺎﻟﻪ ﺣﻴﻦ ﻳﻠﻘﺎﻩ‪ ...‬ﻭﻫﺬﻩ ﻣﻦ ﺍﻟﻨﺼﺎﺋﺢ ﻟﻠﻤﺠﺘﻤﻊ‬ ‫ﺍﻟﺬﻱ ﺗﻔﻜﱠﻚ ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﻟﺘﻮﺍﺻﻞ ﺳﻮﺍﺀ ﺑﻴﻦ ﺍﻷﺭﺣﺎﻡ‬ ‫ﺃﻡ ﻏﻴﺮﻫﻢ ﻣﻦ ﺍﻷﺻﺪﻗﺎﺀ ﻭﺍﻷﻗﻮﺍﻡ‪ ...‬ﻓﻘﺪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٧٩‬‬ ‫[‪NM LKJIH GFE‬‬ ‫‪ ...(١)Z O‬ﻭﺗﺘﻮﺍﺻﻠﻮﺍ ﻟﻴﺲ ﻋﺒﺮ )ﻣﻮﺍﻗﻊ ﺍﻟﺘﻮﺍﺻﻞ‬ ‫ﺍﻟﺤﻀﺎﺭﻳﺔ ﺍﻟﺤﺎﻟﻴﺔ ( ﻓﺤﺴﺐ ﺑﻞ ﺑﺎﻟﺘﺰﺍﻭﺭ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪.‬‬ ‫ﺳﺎﺑﻌﹰﺎ‪ :‬ﺍﺣﻔﻈـﻮﺍ ﺃﻟﺴـﻨﺘﻜﻢ‪ ...‬ﻣـﻦ ﺍﻟﻐﻴﺒـﺔ ﻭﺍﻟﻨﻤﻴﻤـﺔ‬ ‫ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﺸﺘﺎﺋﻢ ﻭﺍﻟﻔﺤﺶ ﻭﺍﻟﺴـﺒﺎﺏ ﻭﻛﺜـﺮﺓ ﺍﻟﻠﻐـﻮ‪...‬‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻜـﻼﻡ ﻣـﻦ ﻓﻀـﺔ ﻓﺎﻟﺴـﻜﻮﺕ ﻣـﻦ ﺫﻫـﺐ ﺇﻻ‬ ‫ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍﻟﺨﻴﺮ‪.‬‬ ‫ﺛﺎﻣﻨﹰﺎ‪ :‬ﻏﺾ ﺍﻟﺒﺼﺮ ﻋﻤﺎ ﻻ ﻳﺤﻞ ﻟﻜﻢ ﺍﻟﻨﻈﺮ ﺇﻟﻴـﻪ‪...‬‬ ‫ﻭﻫﻲ ﺃﻳﻀﺎﹰ ﺁﻓﺔ ﺍﺑﺘﹸﻠﻲ ﻣﺠﺘﻤﻌﻨﺎ ﺑﻬـﺎ‪ ...‬ﻓـﺈﻥ ﻟـﻢ ‪‬ﻳـﻚ‪ ‬ﻓـﻲ‬ ‫ﻣﻜـﺎﻥ ﺍﻟﻌﻤـﻞ ﺃﻭ ﺍﻟﺒﻴـﺖ ﺃﻭ ﺍﻟﺸـﺎﺭﻉ ﺃﻭ ﺍﻟﺴـﻮﻕ‪ ...‬ﻓﺈﻧـﻪ‬ ‫ﻳﻠﺠﺊ ﺍﻟﺒﻌﺾ ﺇﻟﻰ ﺍﻟﺘﻠﻔﺎﺯ ﺃﻭ ﺍﻻﻧﺘﺮﻧﻴﺖ ﻭﻣﻮﺍﻗﻊ ﺍﻟﺘﻮﺍﺻﻞ‬ ‫ﺍﻻﺟﺘﻤﺎﻋﻲ ﻓﻴﻨﻈﺮ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻭﻫﻲ ﻭﺇﻥ ﻛﺎﻧﺖ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮﺍﺕ‪ ،‬ﺍﻵﻳﺔ‪.(١٣) :‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٨٠‬‬ ‫ﻷﺳﺒﺎﺏ ﻋﺪﻳﺪﺓ ﻛـ‪:‬‬ ‫ﺃ‪ -‬ﻗﻠﹼﺔ ﺍﻟﺘﻔﻘﻪ‪.‬‬ ‫ﺏ‪ -‬ﻗﻠﹼﺔ ﺍﻟﺘﺤﺼﻦ ﻭﺍﻟﺰﻭﺍﺝ‪.‬‬ ‫ﺝ‪ -‬ﻛﺜﺮﺓ ﺍﻟﻄﻼﻕ‪.‬‬ ‫ﺩ‪ -‬ﺍﻟﺘﻔﻜﻚ ﺍﻷﺳﺮﻱ‪.‬‬ ‫ﻫـ‪ -‬ﻗﻠﹼﺔ ﺍﻟﺜﻘﺎﻓﺔ ﺍﻟﻌﺎﺋﻠﻴﺔ‪.‬‬ ‫ﻭ‪ -‬ﺳﻮﺀ ﺍﻟﺘﻌﺎﻣﻞ ﺑﻴﻦ ﺍﻟﺰﻭﺟﻴﻦ‪.‬‬ ‫ﺯ‪ -‬ﺍﻟﺒﻄﺎﻟﺔ‪.‬‬ ‫ﺡ‪ -‬ﺍﻟﻌﻘﺎﺋﺪ ﺍﻟﻤﻨﺤﺮﻓﺔ‪.‬‬ ‫ﻁ‪ -‬ﺍﻟﺘﺤ ‪‬ﺮﺭ ﺍﻟﻔﻮﺿﻮﻱ‪.‬‬ ‫ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﺳـﺒﺎﺏ‪...‬ﺇﻻ ﺃﻧـﻪ ﻻ ﻳﻨﺒﻐـﻲ ﺍﻟﺘﻐﺎﻓـﻞ‬ ‫ﻋﻨﻬﺎ ﺑﺄﻱ‪ ‬ﺣﺎﻝ ﻭﺍﻹﺳﺮﺍﻉ ﺇﻟﻰ ﻭﺿﻊ ﺍﻟﺤﻠﻮﻝ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫ﺍﻷﻭﻝ‪ :‬ﺗﺜﻘﻴـﻒ ﺍﻟﺸـﺒﺎﺏ ﺩﻳﻨﻴـﹰﺎ ﻭﺍﺟﺘﻤﺎﻋﻴـﹰﺎ ﺑﻄـﺮﻕ‬ ‫ﺗﺘﻼﺀﻡ ﻭﺍﻟﻈﺮﻭﻑ ﺍﻟﺤﺎﻟﻴﺔ ﻭﺗﻌﺮﻳﻔﻬﻢ ﺑﻤﺴﺎﻭﺉ ﺍﻻﺧﺘﻼﻁ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٨١‬‬ ‫ﺑﻼ ﺣﺪﻭﺩ‪.‬‬ ‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺗﺜﻘﻴـﻒ ﺍﻟﻌﻮﺍﺋـﻞ ﻋﻠـﻰ ﺍﻟﺘﻌﺎﻣـﻞ ﻭﺍﻟﻤﺤﺒـﺔ‬ ‫ﺑﻴﻨﻬﻢ‪.‬‬ ‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻌﺎﻗﺒﺔ ﺑﻞ ﻭﺗﺤﺮﻳﻢ ﺍﻟﻌﻨﻒ ﺍﻷﺳﺮﻱ ﺍﻟﺬﻱ‬ ‫ﻻ ﻳﻜﻮﻥ ﻷﺳﺒﺎﺏ ﻋﻘﻼﻧﻴـﺔ‪ ...‬ﺑـﻞ ﻭﺣﺘـﻰ ﺍﻟﺸـﺮﻋﻲ ﻣﻨـﻪ‬ ‫ﻳﺠﺐ ﺃﻥ ﻳﻘﱠﻨﻦ‪.‬‬ ‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﻋﻄﺎﺀ ﻓﺮﺹ ﻋﻤﻞ ﺗﺠﻨﹼﺐ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻔـﺮﺍﻍ‬ ‫ﻭﺍﻟﺪ‪‬ﻋﺔ‪ ...‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﺳﻮﻑ ﻳﻜﻮﻥ ﻟـﻪ ﻫـﺪﻑ ﻓـﻲ ﺍﻟﺤﻴـﺎﺓ‬ ‫ﻏﻴﺮ ﺍﻟﺘﺤﺮ‪‬ﺵ ﻭﺗﻮﺯﻳﻊ ﺍﻟﻨﻈﺮ‪ ،‬ﺑﻞ ﻭﺣﺘﻰ ﺍﺭﺗﻜﺎﺏ ﺍﻟﻤﺂﺛﻢ‬ ‫ﻭﺍﻟﻔـﻮﺍﺣﺶ ﻣـﻦ ﺍﻟﺰﻧـﺎ‪ ،‬ﺑـﻞ ﻭﺣﺘـﻰ )ﺍﻟـﺰﻭﺍﺝ ﺍﻟﻤﺜﻠـﻲ(‬ ‫ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪ ،‬ﻭﺍﻟﻤﻴﻮﻋﺔ ﻭﺍﻟﺘﺸ‪‬ﺒﻪ ﺑﺎﻟﺠﻨﺲ ﺍﻵﺧـﺮ ﻭﻏﻴﺮﻫـﺎ‬ ‫ﻣﻦ ﺍﻵﻓﺎﺕ ﺍﻟﻤﻌﺮﻭﻓﺔ‪.‬‬ ‫ﺗﺎﺳﻌﹰﺎ‪ :‬ﻏﺾ ﺍﻟﺴﻤﻊ ﻋﻤﺎ ﻻ ﻳﺤﻞ‪ ،‬ﻛﺎﻻﺳﺘﻤﺎﻉ ﺇﻟﻰ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٨٢‬‬ ‫ﺍﻟﻐﻨﺎﺀ ﻭﺍﻟﻔﻮﺍﺣﺶ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻭﺍﻟﻐﻴﺒـﺔ ﻭﺍﻟﻜـﺬﺏ ﻭﺍﻟﺴـﺤﺮ‬ ‫ﻭﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﻨﺠﻮﻯ ﺍﻟﻬﺪﺍﻣﺔ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﻻ‬ ‫ﻃﺎﺋﻞ ﻣﻨﻬﺎ ﺇﻻ ﺗﻔﻜﻴﻚ ﺍﻟﻤﺠﺘﻤﻊ‪.‬‬ ‫ﻋﺎﺷﺮﹰﺍ‪ :‬ﺗﺤﻨﹼﻨﻮﺍ ﻋﻠﻰ ﺃﻳﺘﺎﻣﻜﻢ ﻭﺃﻛﺮﻣﻮﻫﻢ‪ ...‬ﻓﻤﻦ ﺃﻛـﺮﻡ‬ ‫ﻳﺘﻴﻤﹰﺎ ﺃﻛﺮﻣﻪ ﺍﷲ ﻳﻮﻡ ﻳﻠﻘﺎﻩ ﻋﻠﻰ ﺣﺪ ﺗﻌﺒﻴﺮ ﺍﻟﺨﻄﺒﺔ‪ ...‬ﻫﺬﻩ‬ ‫ﺃﻳﻀﺎﹰ ﻣﻤﻦ ﺍﺑﺘﻠﻰ ﺑﻬﺎ ﻣﺠﺘﻤﻌﻨﺎ ﺍﻹﺳﻼﻣﻲ ﻭﺧﺼﻮﺻـﺎﹰ ﻣـﻊ‬ ‫ﺍﻟﺤﺮﻭﺏ ﻭﺍﻟﻮﻓﻴـﺎﺕ ﻷﺳـﺒﺎﺏ ﺃﺧـﺮ‪ ...‬ﺇﺫﻥ ﻳﺠـﺐ ﻋﻠـﻰ‬ ‫ﺍﻟﺠﻤﻴﻊ ﻛﻔﺎﻟﺔ ﺍﻟﻴﺘﻴﻢ ﻭﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻪ ﺑـﻼ ‪‬ﻣـﻦ‪ ‬ﺃﻭ ﺃﺫﻯ ﺃﻭ‬ ‫ﺷﻬﺮﺓ ﺃﻭ ﺗﺼﻮﻳﺮ)‪ (١‬ﺑﻞ ﻟﻮﺟﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﻬﻲ ﻣﻦ ﺃﻋﻠـﻰ‬ ‫ﻗﻤﻢ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﻛﻴﺪﹰﺍ‪.‬‬ ‫ﺣﺎﺩﻱ ﻋﺸﺮ‪ :‬ﺗﻮﺑﻮﺍ ﺇﻟﻰ ﺍﷲ ﻣـﻦ ﺫﻧـﻮﺑﻜﻢ‪ ...‬ﻭﻣـﻦ‬ ‫)‪ (١‬ﺃﻱ ﺍﻟﺘﻘـﺎﻁ ﺻـﻮﺭﺓ ﻟﻠﻌﻤـﻞ ﺍﻟـﺬﻱ ﻳﻘـﻮﻡ ﺑـﻪ )ﻛﻔﺎﻟـﺔ ﺍﻟﻴﺘـﻴﻢ‬ ‫ﺑﺎﻟﺼﺪﻗﺔ ﺃﻭ ﻏﻴﺮﻫﺎ( ﻭﻧﺸﺮﻩ ﺑﻮﺳﺎﺋﻞ ﺍﻻﺗﺼﺎﻝ ﺍﻟﺤﺪﻳﺜﺔ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٨٣‬‬ ‫ﺗﺎﺏ ﻓﻘﺪ ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ‪ ...‬ﻻ ﻳﻌﻨﻲ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺘﻮﺑﺔ ﻟﻤﺪﺓ‬ ‫ﺷﻬﺮ ﻓﻘﻂ ﺑﻞ ﻟﺘﻜﻦ ﺑﺪﺍﻳﺔ ﻻ ﻧﻬﺎﻳﺔ ﻟﻬﺎ‪.‬‬ ‫ﺛﺎﻧﻲ ﻋﺸﺮ‪ :‬ﺍﺭﻓﻌﻮﺍ ﺃﻳـﺪﻳﻜﻢ ﺑﺎﻟـﺪﻋﺎﺀ‪ ...‬ﻭﻫـﺬﺍ ﻣـﺎ‬ ‫ﻳﻨﺪﺭ ﻓـﻲ ﻣﺠﺘﻤﻌﺎﺗﻨـﺎ ﺍﻹﺳـﻼﻣﻴﺔ ﻣـﻊ ﺷـﺪﻳﺪ ﺍﻷﺳـﻒ‪...‬‬ ‫ﻓﺎﻷﻏﻠـﺐ ﺻـﺎﺭ ﻳـﺆﻣﻦ ﺑﺎﻟﺴـﻌﻲ ﻭﻳﺘـﺮﻙ ﺍﻟـﺪﻋﺎﺀ ﻣـﻊ ﺃﻥ‬ ‫ﺍﻟﺠﻤﻊ ﺃﻛﻤﻞ‪ ...‬ﻓﻘﺪ ﻗﺎﻝ ﺗﻌـﺎﻟﻰ‪º¹¸¶µ´[ :‬‬ ‫» ‪.(١)Z‬‬ ‫ﺛﺎﻟﺚ ﻋﺸﺮ‪ :‬ﺃﻧﻔﺴﻜﻢ ﻣﺮﻫﻮﻧﺔ ﺑﺄﻋﻤـﺎﻟﻜﻢ ﻓﻔﻜﻮﻫـﺎ‬ ‫ﺑﺎﻻﺳــﺘﻐﻔﺎﺭ‪ ...‬ﻭﻟﺘﻜﺜــﺮﻭﺍ ﻣــﻦ ﻗــﻮﻝ‪ :‬ﺍﺳــﺘﻐﻔﺮ ﺍﷲ ﺭﺑــﻲ‬ ‫ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ‪.‬‬ ‫ﺭﺍﺑﻊ ﻋﺸﺮ‪ :‬ﺃﻃﻴﻠﻮﺍ ﺍﻟﺴﺠﻮﺩ‪ ...‬ﻓﻔﻴﻪ ﺗﺼﺎﻏﺮ ﺃﻣﺎﻡ ﺍﷲ‬ ‫ﺳــﺒﺤﺎﻧﻪ ﻭﺗﻌــﺎﻟﻰ‪ ،‬ﻭﻻ ﺗﺘﻜﺒــﺮﻭﺍ ﻓﻴﻜــﻞ ﺃﻣــﺮﻛﻢ ﺇﻟــﻰ‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﺍﻵﻳﺔ‪.(٧٧) :‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٨٤‬‬ ‫ﺃﻧﻔﺴﻜﻢ ﻓﺘﺨﺴﺮﻭﺍ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﻌﹰﺎ‪.‬‬ ‫ﺧﺎﻣﺲ ﻋﺸﺮ‪ :‬ﻓﻄـﺮﻭﺍ ﺻـﺎﺋﻤﺎﹰ‪ ...‬ﻳﻐﻔـﺮ ﺫﻧـﻮﺑﻜﻢ‪...‬‬ ‫ﻭﻻ ﺗﻨﺴﻮﺍ ﺍﻟﻔﻘﺮﺍﺀ ﺑﻞ ﻭﺍﻟﺼﺎﺋﻤﻴﻦ ﻋﻤﻮﻣﺎﹰ ﻭﻟﻮ ﺑﺸ ‪‬ﻖ ﺗﻤﺮﺓ‪.‬‬ ‫ﺳـﺎﺩﺱ ﻋﺸـﺮ‪ :‬ﺣﺴ‪‬ـﻨﻮﺍ ﺃﺧﻼﻗﻜـﻢ‪ ...‬ﻭﺗﺨﱠﻠﻘـﻮﺍ‬ ‫ﺑﺄﻓﻀﻞ ﺍﻟﺨﻠﻖ ﻭﺍﻵﺩﺍﺏ ﻓﻲ ﻣﻌﺎﺷﺮﺗﻜﻢ ﻟﻠﻨﺎﺱ ﻭﺍﻟﻜـﻼﻡ‬ ‫ﻣﻌﻬﻢ ﻓﻲ ﺍﻟﺒﻴﺖ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﺴـﻮﻕ ﻭﺍﻟﺸـﺎﺭﻉ ﻭﻓـﻲ ﻛـﻞ‬ ‫ﻣﻜﺎﻥ‪ ،‬ﻓﻤﻦ ﺣﺴﻦ ﺧﻠﻘﻪ ﺍﺟﺘﺎﺯ ﺍﻟﺼﺮﺍﻁ‪.‬‬ ‫ﺳﺎﺑﻊ ﻋﺸـﺮ‪ :‬ﺧﻔﻔـﻮﺍ ﻋـﻦ ﻣـﺎ ﻣﻠﻜـﺖ ﺃﻳﻤـﺎﻧﻜﻢ‪،‬‬ ‫ﻳﺨﻔﻒ ﻋﻨﻜﻢ ﺣﺴﺎﺑﻜﻢ ﻳﻮﻡ ﺍﻟﺤﺴﺎﺏ‪ ...‬ﻭﻻ ﻳﻌﻨـﻲ ﻫﻨـﺎ‬ ‫ﺍﻹﻣـﺎﺀ ﺃﻭ ﻣـﺎ ﺷـﺎﺑﻪ‪ ،‬ﺑـﻞ ﻳﻌـﻢ ﺍﻟـﺰﻭﺝ ﻭﺍﻟﺰﻭﺟـﺔ ﻭﺍﻷﺏ‬ ‫ﻭﺍﻟﺠــﺪ ﻭﺍﻟﻮﻟــﺪ ﺑــﻞ ﻭﺍﻟﺼــﺪﻳﻖ ﻭﺍﻟﻌﺎﻣــﻞ ﻭﺍﻟﻤﻮﻇــﻒ‬ ‫ﻭﺍﻟﺨﺎﺩﻡ ﻭﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ‪.‬‬ ‫ﺛ ـﺎﻣﻦ ﻋﺸــﺮ‪ :‬ﻛﹼﻔـﻮﺍ ﺷـﺮ‪‬ﻛﻢ ﻳﻜـ ‪‬ﻒ ﺍﷲ ﻋـﻨﻜﻢ‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٨٥‬‬ ‫ﻏﻀــﺒﻪ‪ ...‬ﻓــﺎﺗﺮﻛﻮﺍ ﺍﻟﺴــﺠﺎﻝ ﻭﺍﻟﻤﻬــﺎﺗﺮﺍﺕ ﻭﺍﻟﻐﻀــﺐ‬ ‫ﻭﺍﻟﻌﺮﺍﻙ ﻭﺍﻟﺤﻴﻠـﺔ ﻭﺍﻟﺴـﺮﻗﺔ ﻭﺍﻟﺘـﺪﺧﹼﻞ ﻓﻴﻤـﺎ ﻻ ﻳﻌﻨـﻴﻜﻢ‬ ‫ﻭﻏﻴﺮﻫﺎ ﻛﺜﻴﺮ‪.‬‬ ‫ﺗﺎﺳﻊ ﻋﺸﺮ‪ :‬ﺃ ‪‬ﺩﻭﺍ ﻓﺮﺍﺋﻀـﻜﻢ‪ ...‬ﻣـﻦ ﺻـﻼﺓ ﻭﻧـﺬﺭ‬ ‫ﻭﻗﻀﺎﺀ ﺍﻟﺼـﻠﻮﺍﺕ ﺍﻟﻔﺎﺋﺘـﺔ‪ ،‬ﻓﻔﻴـﻪ ﺍﻟﺜـﻮﺍﺏ ﺍﻟﺠﺰﻳـﻞ‪ ،‬ﻭﻻ‬ ‫ﺗﺘﻐﺎﺿﻮﺍ ﻋﻦ ﻣﺎ ﻓﻲ ﺫﻣﺘﻜﻢ‪.‬‬ ‫ﻋﺸــﺮﻭﻥ‪ :‬ﺗﻄﻮ‪‬ﻋـﻮﺍ ﺑﺎﻟﺼ ـﻼﺓ‪ ...‬ﺃﻱ ﺃﻛﺜـﺮﻭﺍ ﻣ ـﻦ‬ ‫ﺍﻟﺼﻼﺓ ﺍﻟﻤﺴﺘﺤﺒﺔ ﻓﻬﻲ ﺑﺮﺍﺀﺓ ﻣﻦ ﺍﻟﻨﺎﺭ‪.‬‬ ‫ﺣﺎﺩﻱ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺍﺗﻠـﻮ ﺍﻟﻘـﺮﺁﻥ‪ ...‬ﻭﻟـﻮ ﺑـﺒﻌﺾ‬ ‫ﺁﻳﺎﺗﻪ‪ ،‬ﻓﺜﻮﺍﺑﻬﺎ ﻳﻌﺎﺩﻝ ﺧﺘﻤﺔ‪ ...‬ﻭﻻ ﺗﻬﺠـﺮﻭﺍ ﺍﻟﻘـﺮﺁﻥ ﻓـﻲ‬ ‫ﺷﻬﺮ ﻓﻴﻪ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪.‬‬ ‫ﺛﺎﻧﻲ ﻭﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﺃﻛﺜﺮﻭﺍ ﻣـﻦ ﺍﻟﺼـﻼﺓ ﻋﻠـﻲ‪ ،‬ﺃﻱ‬ ‫ﻋﻠــﻰ ﻣﺤﻤــﺪ ﻭﺁﻝ ﻣﺤﻤــﺪ‪ ...‬ﻓــﺈﺫﺍ ﺃﻛﺜــﺮﺗﻢ ﺛﹶﻘﹸﻠــﺖ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٨٦‬‬ ‫ﻣﻮﺍﺯﻳﻨﻜﻢ ﻳﻮﻡ ﺗﺨﻒ‪ ‬ﺍﻟﻤﻮﺍﺯﻳﻦ‪.‬‬ ‫ﻭﺍﹸﺿﻴﻒ‪ ...‬ﺍﺫﻛﺮﻭﺍ ﺷـﻬﻴﺪ ﺍﻟﺸـﻬﺮ ﻭﺷـﺎﻫﺪﻩ‪ ،‬ﺃﻣﻴـﺮ‬ ‫ﺍﻟﻤـﺆﻣﻨﻴﻦ ﻋﻠـﻲ ﺑـﻦ ﺃﺑـﻲ ﻃﺎﻟـﺐ ﻋﻠﻴـﻪ ﺃﻓﻀـﻞ ﺍﻟﺼـﻼﺓ‬ ‫ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺍﻟﺬﻱ ﻛﺎﻥ ﺃﺳﺪﹰﺍ ﻓﻲ ﺍﻟﺤـﺮﻭﺏ‪ ،‬ﻣﺘﻬﺠـﺪﹰﺍ ﻓـﻲ‬ ‫ﺍﻟﻠﻴﻞ‪ ،‬ﻣﻮﺍ ﹴﺱ ﻟﻠﻔﻘﺮﺍﺀ‪ ،‬ﻣﻜﺜﺮﺍﹰ ﻓﻲ ﺍﻟﺴـﺠﻮﺩ ﻭﺍﻟﺼـﻠﻮﺍﺕ‪،‬‬ ‫ﺣﺘﻰ ﺍﺧﻀﺒ‪‬ﺖ ﺷﻴﺒﺘﻪ ﺍﻟﻄﺎﻫﺮﺓ ﺑﻀـﺮﺑﺔ ﺃﺷـﻘﻰ ﺍﻷﺷـﻘﻴﺎﺀ‪،‬‬ ‫ﻓﺎﻟﻌﻨﻮﺍ ﻗﺎﺗﻠﻴﻪ ﻓﻲ ﻧﻬﺎﺭﻛﻢ ﻭﻟﻴﻠﻜﻢ ﻳﺮﺣﻤﻜﻢ ﺍﷲ‪.‬‬ ‫‪‬‬ ‫ﺇ ‪‬ﻥ ﺍﻟﻔﻘﻪ ﺍﻟﺠﻌﻔﺮﻱ ﺍﻹﻣﺎﻣﻲ ﻳﺒﺘﻨﻲ ﻋﻠـﻰ ﺃﻥ ﺑﻌـﺾ‬ ‫ﺍﻟﻌﺒﺎﺩﺍﺕ ﺗﻘﺼﺮ ﻓﻲ ﺍﻟﺴﻔﺮ ﻓﺘﻜﻮﻥ ﺭﺑﺎﻋﻴﺔ ﺍﻟﺼﻼﺓ ﻧﺼﻔﹰﺎ‪،‬‬ ‫ﻭﻳﻤﻜــﻦ ﻟﻠﺼــﺎﺋﻢ ﺍﻹﻓﻄــﺎﺭ ﻓــﻲ ﺍﻟﺴــﻔﺮ ﺇﺫﺍ ﻛــﺎﻥ ﻗﺒــﻞ‬ ‫ﺍﻟﺰﻭﺍﻝ‪ ...‬ﻭﻫﺬﺍ ﻳﻌﺘﺒﺮ ﻣﻦ ﺍﻟﻤﺘﺴﺎﻟﻢ ﻋﻠﻴﻪ ﻣﺬﻫﺒﻴﹰﺎ‪.‬‬ ‫ﻭﻗﺪ ﻳﺨﺘﻠﻒ ﺫﻟﻚ ﻋﻨﺪ ﺑﻌﺾ ﺍﻟﻤﺬﺍﻫﺐ ﺍﻷﺧﺮﻯ‪،‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٨٧‬‬ ‫ﺇﺫﻥ ﻓﺎﻟﻘﺼﺮ ﻭﺍﻟﺘﻤﺎﻡ ﻓﻲ ﻫﺎﺗﻴﻦ ﺍﻟﻌﺒﺎﺩﺗﻴﻦ‪ ،‬ﺃﻋﻨﻲ‬ ‫)ﺍﻟﺼﻼﺓ( ﻭ )ﺍﻟﺼﻮﻡ( ﺗﺮﺗﺒﻂ ﺍﺭﺗﺒﺎﻃﹰﺎ ﻭﺛﻴﻘﹰﺎ ﺑﻤﺴﺄﻟﺔ‬ ‫)ﺍﻟﻮﻃﻦ(‪ ...‬ﻓﻤﻦ ﻛﺎﻥ ﺣﺎﺿﺮﹰﺍ ﻭﻣﻮﺟﻮﺩﺍﹰ ﻓﻲ ﻭﻃﻨﻪ ﺃﺗ ‪‬ﻢ‪،‬‬ ‫ﻭﻣﻦ ﻛﺎﻥ ﺧﺎﺭﺝ ﻭﻃﻨﻪ ﻭﻣﺴﺎﻓﺮﺍﹰ ﻋﻨﻪ ﻗﺼﺮ‪ .‬ﻭﻫﻨﺎ ﺗﺮﺩﺩ‬ ‫ﺇﺷﻜﺎﻝ ﻣﺸﻬﻮﺭﻱ ﻛﺎﻥ ﻓﻲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ ﻋﻨﺪ ﻋﻠﻤﺎﺀ‬ ‫ﺍﻟﻤﺬﻫﺐ ﺍﻟﺴﻨﹼﻲ ﺛﻢ ﺳﺮﻯ ﺇﻟﻰ ﺑﻌﺾ ﻋﻠﻤﺎﺀ ﺍﻟﻤﺬﻫﺐ‪...‬‬ ‫ﻣﻦ ﺃﻥ ﻋﻠﺔ ﻗﺼﺮ ﺍﻟﻌﺒﺎﺩﺓ ﻣﺴﺘﻨﺒﻄﺔ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬ ‫[‪LKJIHG FEDCB‬‬ ‫‪XWVU TS RQPONM‬‬ ‫‪e d cb a ` _ ^] \\ [ Z Y‬‬ ‫‪ .(١)Zf‬ﻓﻘﺪ ﺍﺳﺘﻨﺒﻄﻮﺍ ﺫﻟﻚ ﻣﻦ ﻋ ‪‬ﺪﺓ ﺃﻣﻮﺭ ﻓﻲ ﺍﻵﻳﺔ‬ ‫ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫)‪ (١‬ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‪ ،‬ﺍﻵﻳﺔ‪.(١٨٤) :‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٨٨‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﺍﻗﺘﺮﺍﻥ ﺍﻟﺴﻔﺮ ﻣﻊ ﺍﻟﻤـﺮﺽ‪ ...‬ﻭﻣـﻦ ﺍﻟﻤﺘﺴـﺎﻟﻢ‬ ‫ﺃﻥ ﺍﻟﺼﻮﻡ ﻣﻊ ﺍﻟﻤﺮﺽ ﻣﺸـﱠﻘﺔ ﻭﺗﻌـﺐ‪ ،‬ﺇﺫﻥ ﺍﻟﻤـﺮﺍﺩ ﻣـﻦ‬ ‫ﺍﻟﺴﻔﺮ ﻫﻮ ﺳﻔﺮ ﺍﻟﻤﺸﻘﺔ‪.‬‬ ‫ﺛﺎﻧﻴــﺎﹰ‪ :‬ﻛﻠﻤــﺔ [‪ ZS‬ﺇﺫﺍ ﻛــﺎﻥ ﺍﻟﻤﻘﺼــﻮﺩ‬ ‫ﺭﺟﻮﻋﻬﺎ ﻋﻠﻰ ﺍﻟﻤﺮﺽ ﻭﺍﻟﺴﻔﺮ‪ ...‬ﻭﻫﻲ ﺗﻌﻨﻲ‪ :‬ﺍﻟﺼﻮﻡ ﻣﻊ‬ ‫ﺍﻟﻤﺸﱠﻘﺔ ﻭﺍﻟﺘﻌﺐ‪.‬‬ ‫ﺇﺫﻥ ﻓ‪‬ﻌﱠﻠﺔ ﻗﺼﺮ ﺍﻟﺼﻮﻡ ﻛﻤـﺎ ﻗﻠﻨـﺎ ﻗﺒـﻞ ﻗﻠﻴـﻞ‪ :‬ﻫـﻲ‬ ‫ﺍﻟﻤﺸـﱠﻘﺔ‪ ،‬ﺭﺑﻤـﺎ ﺃﻥ ﺍﻟﺴـﻔﺮ ﻓـﻲ ﺃﻳﺎﻣﻨـﺎ ﻫـﺬﻩ ﻻ ﻳﻘﺘﻀـﻲ‬ ‫ﺍﻟﻤﺸــﱠﻘﺔ‪ ،‬ﺳــﻴﻤﺎ ﻣــﻊ ﻭﺟــﻮﺩ ﺍﻟﺘﻜﻨﻮﻟﻮﺟﻴــﺎ ﺍﻟﺤﻀــﺎﺭﻳﺔ‬ ‫ﻛﺎﻟﺴﻴﺎﺭﺍﺕ ﻭﺍﻟﻄﺎﺋﺮﺍﺕ ﺫﺍﺕ ﻭﺳﺎﺋﻞ ﺍﻟﺮﺍﺣﺔ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ‬ ‫ﻗﺼﺮ ﺍﻟﺼﻮﻡ ﻛﻤﺎ ﻫﻮ ﻋﻠﻰ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ‪.‬‬ ‫ﻭﻣﻤﺎ ﻳﺆ‪‬ﻳﺪ ﺃﻥ ﻻ ﻗﺼﺮ ﻓﻲ ﺍﻟﺴﻔﺮ ﺇﺫﺍ ﻟﻢ ‪‬ﻳﻚ‪ ‬ﺍﻟﺴﻔﺮ‬ ‫ﺳﻔﺮ ﻣﺸﻘﺔ ﻫﻮ ﺫﻳﻞ ﺍﻵﻳـﺔ ﺍﻟﺴـﺎﺑﻘﺔ‪ ،‬ﺣﻴـﺚ ﻗـﺎﻝ ﺗﻌـﺎﻟﻰ‪:‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٨٩‬‬ ‫[_`‪ ،Zba‬ﻓﻼ ﻣﻌﻨﻰ ﺃﻥ ﻳﻜـﻮﻥ ﺍﻟﺼـﻮﻡ‬ ‫ﺧﻴﺮﺍﹰ ﻭﻫﻮ ﺫﻭ ﻣﺸﻘﹼﺔ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﻤﺬﻫﺐ ﺍﻹﻣـﺎﻣﻲ ﻓﻴﺘﻤ ‪‬ﺴـﻚ ﺑـﺈﻃﻼﻕ ﻣـﺎ ﻭﺭﺩ‪:‬‬ ‫)ﻟﻴﺲ ﻣﻦ ﺑﺮﹴ ﺻﻴﺎﻡ‪ ‬ﻓﻲ ﺳﻔﺮ(‪ ...‬ﺳﻮﺍﺀ ﻛﺎﻥ ﺳﻔﺮ ﻣﺸﱠﻘﺔ ﺃﻭ‬ ‫ﻣﻦ ﺩﻭﻧﻬﺎ‪ ،‬ﺛﻢ ﺃﱠﻧﻨﺎ ﻟﻮ ﺃﺭﺩﻧﺎ ﺍﻟﻌـﻮﺩ ﺇﻟـﻰ ﻣﺴـﺄﻟﺔ )ﺍﻟـﻮﻃﻦ(‬ ‫ﻓﻬﻲ ﺃﻳﻀﹰﺎ ﻣﻤﺎ ﺗﻌﺪﺩﺕ ﺍﻵﺭﺍﺀ ﻓﻲ ﺗﻔﺎﺻﻴﻠﻬﺎ‪:‬‬ ‫ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﻘﻮﻝ ﺑﺘﻌـﺪﺩ ﺍﻷﻭﻃـﺎﻥ‪ ،‬ﻭﻣـﻨﻬﻢ ﻣـﻦ ﻻ‬ ‫ﻳﺬﻫﺐ ﻟـﺬﻟﻚ‪ ،‬ﺑـﻞ ﺃﻥ ﺍﻟـﻮﻃﻦ ﻭﺍﺣـﺪ ﻭﻻ ﻳﺘﻌـﺪﺩ ﻭﻫـﻮ‬ ‫ﺭﺍﺟﻊ ﺇﻟـﻰ ﻧ‪‬ﻴـﺔ ﺍﻟﻤﻜﻠﱠـﻒ ﺃﻭ ﺍﻟﻔـﺮﺩ‪ ،‬ﻭﻣ ‪‬ﻤـﻦ ﺗﺒﹼﻨـﻰ ﻫـﺬﻩ‬ ‫ﺍﻟﻔﺘﻮﻯ ﻫﻮ ﺍﻟﺴﻴﺪ ﺍﻟﻮﺍﻟﺪ )ﺗﻘﺪ‪‬ﺳﺖ ﻧﻔﺴﻪ ﺍﻟﻄﺎﻫﺮﺓ(‪.‬‬ ‫ﻭﻋﻤﻮﻣﹰﺎ‪ ،‬ﻓﺈﻥ ﺻﺎﺣﺐ ﺍﻟﺮﺃﻱ ﺍﻷﻭﻝ ﻳـﺬﻫﺐ ﻟﻌـﺪﻡ‬ ‫ﺍﻟﻘﺼﺮ ﻓﻲ ﺍﻷﻭﻃﺎﻥ‪ ...‬ﻣﻬﻤﺎ ﺗﺒﺎﻋﺪﺕ ﻭﺍﺧﺘﻠﻔـﺖ‪ ،‬ﻭﻫـﺬﺍ‬ ‫ﺇﻥ ﺩﻝﱠ ﻋﻠـﻰ ﺷـﻲﺀ ﺇﻧﱠﻤـﺎ ﻳـﺪﻝ ﻋﻠـﻰ ﻧﻔـﻲ ﺍﻟ‪‬ﻌﻠﻘـﺔ ﺑـﻴﻦ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٩٠‬‬ ‫ﺍﻟﻤﺸﱠﻘﺔ ﻭﺍﻟﺼﻮﻡ‪ ،‬ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ :‬ﻟـﻮ ﻗﱠﻠـﺪ ﺍﻟﻤﻜﱠﻠـﻒ‬ ‫ﻣﺮﺟﻌﹰﺎ ﻳﺘﺒﻨﹼﻰ ﻓﺘﻮﻯ ﺟﻮﺍﺯ ﺗﻌﺪﺩ ﺍﻷﻭﻃـﺎﻥ‪ ...‬ﻓﺎﺗﺨـﺬ ﻣـﻦ‬ ‫ﺍﻟﻌﺮﺍﻕ ﻭﻃﻨﹰﺎ ﻭﻣﻦ ﻣﺎﻟﻴﺰﻳﺎ ﻭﻃﻨﺎﹰ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺴﻔﺮ ﻭﻫﻨـﺎﻙ‬ ‫ﻋ‪‬ﻠﻘﺔ ﺑﻴﻦ ﺍﻟﻤﺸﱠﻘﺔ ﻭﺍﻟﺼﻮﻡ‪ ...‬ﻓﻌﻠﻴﻪ ﺇﺫﺍ ﺍﺻﺎﺑﺘﻪ ﺍﻟﻤﺸﱠﻘﺔ ﻓﻲ‬ ‫ﺍﻟﺴﻔﺮ ﺑﻴﻦ ﺍﻟﻮﻃﻨﻴﻦ ﻓﻼ‪‬ﺑ ‪‬ﺪ ﻣﻦ ﺍﻟﻘﺼﺮ‪.‬‬ ‫ﺇﻻ ﺃﻥ ﻫـﺬﺍ ﻏﻴـﺮ ﺻـﺤﻴﺢ‪ ،‬ﻓﺎﻟﻤـﺬﻫﺐ ﺍﻟﺠﻌﻔـﺮﻱ‬ ‫ﺍﻹﻣﺎﻣﻲ ﻟﻢ ﻳﻨﻈﺮ ﺇﻟﻰ ﺍﻟﻤﺸﻘﱠﺔ ﻓﺤﺴﺐ ﺑﻞ ﻹﻃﻼﻕ ﺩﻟﻴﻞ‬ ‫))ﻟﻴﺲ ﻣﻦ ﺑ ﹴﺮ ﺻﻴﺎﻡ‪ ‬ﻓﻲ ﺳﻔﺮ(( ﻭﻫﻮ ﻋﻠـﻰ ﺇﻃﻼﻗـﻪ ﻳﻌـﻢ‪‬‬ ‫ﺍﻟﺼﻮﻡ ﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﻤﻨﺪﻭﺏ ﻋﻠﻰ ﺣ ‪‬ﺪ ﺳﻮﺍﺀ ﻭﻳﻌ ‪‬ﻢ ﺳـﻔﺮ‬ ‫ﺍﻟﻤﺸﱠﻘﺔ ﻭﻋﺪﻣﻬﺎ‪.‬‬ ‫ﻭﻣﻦ ﺛﻢ ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ ﺃﱠﻧﻪ ﻟﻴﺲ ﺍﻟﻤﺮﺍﺩ ﻣﻦ ﺍﻟﻤﺸـﻘﱠﺔ‬ ‫ﻣﺸﱠﻘﺔ ﺍﻟﻄﺮﻳـﻖ ﻭﻋﻨـﺎﺀﻩ ﻭﺗﻌﺒـﻪ ﻓﺤﺴـﺐ‪ ،‬ﺑـﻞ ﻳﻌـ ‪‬ﻢ ﺣﺘـﻰ‬ ‫ﺗﻮﺍﺟﺪﻩ‪ ،‬ﻏﺮﻳﺒﹰﺎ ﻓﻲ ﻏﻴﺮ ﻭﻃﻨﻪ‪ ،‬ﻭﻓﻲ ﻣﺜﺎﻟﻨﺎ ﺍﻟﻤﺘﻘﺪ‪‬ﻡ ﻟـﻴﺲ‬ ‫ﻣﻦ ﻏﺮﺑـﺔ ﻭﻻ ﻋﻨـﺎﺀ ﻓﻬـﻮ ﻗـﺪ ﺳـﺎﻓﺮ ﺑـﻴﻦ ﻭﻃـﻦ ﻭﺁﺧـﺮ‪،‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٩١‬‬ ‫ﻭﻛﺬﻟﻚ ﻣﻦ ﺃﻓﺘﻰ ﺑﻌﺪﻡ ﺟﻮﺍﺯ ﺗﻌﺪﺩ ﺍﻷﻭﻃـﺎﻥ‪ ،‬ﻓﻬـﻮ ﻟـﻢ‬ ‫ﻳﺄﺧﺬ ﺍﻟﻤﺸﻘﺔ ﻓﺤﺴﺐ ﻓﻲ ﻗﺼﺮ ﺍﻟﻌﺒـﺎﺩﺓ ﻭﻋـﺪﻣﻬﺎ‪ ...‬ﺑـﻞ‬ ‫ﺇﻃﻼﻕ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﻋﺪﻡ ﺍﻟﺒﺮ ﻓﻲ ﺻﻴﺎﻡ ﺍﻟﺴﻔﺮ‪ .‬ﻭﻻ ﻳﻤﻜﻦ‬ ‫ﺍﺳﺘﻨﺒﺎﻁ ﺃﻥ ﻋﺪﻡ ﺍﻟﺒﺮ ﻫﻮ ﺑﺴﺒﺐ ﺍﻟﻤﺸﱠﻘﺔ ﻓﻠﻌﻠﱠـﻪ ﻷﺳـﺒﺎﺏ‬ ‫ﺃﺧﺮﻯ‪ ...‬ﻣﻀﺎﻓﺎﹰ ﺇﻟﻰ ﻧﻘﺎﺷﺎﺕ ﺃﺧﺮﻯ ﻓـﻲ ﺍﻵﻳـﺔ ﺍﻟﺴـﺎﺑﻘﺔ‬ ‫ﻛﺮﺟﻮﻉ ﺫﻳﻞ ﺍﻵﻳﺔ ﺇﻟـﻰ ﻣـﻦ ﻳﻄﻴﻘـﻮﻥ ﺍﻟﺼـﻮﻡ ﺑﺼـﻌﻮﺑﺔ‬ ‫ﻛﺎﻟﺸﻴﺦ ﻭﺍﻟﺸـﻴﺨﺔ ﻭﺫﻭ ﺍﻟﻌﻄـﺎﺵ ﻭﻣـﺎ ﺷـﺎﺑﻪ ﺫﻟـﻚ ﺩﻭﻥ‬ ‫ﻗﺼﺪ ﺭﺟﻮﻋﻪ ﺇﻟﻰ ﺍﻟﻤـﺮﻳﺾ ﻭﺍﻟﻤﺴـﺎﻓﺮ ﻭﺧﺼﻮﺻـﹰﺎ ﻣـﻊ‬ ‫ﻗﺮﻳﻨﺔ ﺣﺮﻣﺔ ﺍﻟﺼـﻮﻡ ﻣـﻊ ﺍﻟﻤـﺮﺽ‪ ،‬ﺇﺫﺍ ﻛـﺎﻥ ﻳﻔﺎﻗﻤـﻪ ﺃﻭ‬ ‫ﻳﻄﻴﻞ ﺑﻘﺎﺀﻩ ﻭﻣﺎ ﺇﻟﻰ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﻣﺘﺴﺎﻟﻤﺔ ﻋﻨﺪ ﺟﻤﻴـﻊ‬ ‫ﺍﻟﻤﺬﺍﻫﺐ‪.‬‬ ‫ﻭﻫﻨﺎ ﺻﺎﺭ ﺟﻠﻴﹰﺎ ﺃﻥ )ﺍﻟـﻮﻃﻦ( ﻫـﻮ ﺍﻟﻤﺤـ ‪‬ﻚ ﺍﻷﻛﺒـﺮ‬ ‫ﻭﺫﻭ ﻋﻠﻘﺔ ﻭﺛﻴﻘﺔ ﺑﻴﻦ ﺍﻟﻘﺼﺮ ﻭﺍﻟﺘﻤﺎﻡ ﻣﻊ ﻣﻼﺣﻈﺔ ﺍﻟﻤﺸﻘﱠﺔ‬ ‫ﻓـﻲ ﺑﻌـﺾ ﺍﻟﺼـﻮﺭ‪ ،‬ﻓﻴﻨﺒﻐـﻲ ﻋﻠﻴﻨـﺎ ﻫﻨـﺎ ﺇﻋﻄـﺎﺀ ﺑﻌـﺾ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٩٢‬‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﻗﺪ ﺗﺰﻳﻞ ﻏﺒﺎﺭ ﺗﻠﻚ ﺍﻟﻨﻘﺎﺷﺎﺕ ﺍﻟﺤﺪﺍﺛﻮﻳـﺔ‬ ‫ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﺍﻟﻔﺘﺎﻭﻱ ﺍﻟﻤﺘﺄﺻﻠﺔ ﻭﺍﻵﺧﺬﺓ ﺑﺎﻟﻨﺼﻮﺹ ﻛﻤﺎ‬ ‫ﻫﻲ‪ ...‬ﻭﺇﻥ ﻛﹼﻨﺎ ﻧﻤﻴﻞ ﺇﻟﻰ ﺑﻌﺾ ﺍﻟﺘﺤﺪﻳﺚ ﻣﻊ ﺍﻻﺳﺘﻤﺮﺍﺭ‬ ‫ﻋﻠﻰ ﺍﻟﺜﻮﺍﺑﺖ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺍﻟﺨﻮﺽ ﻓﻲ ﺫﻟﻚ ﻓﻌﻠﻴﻨـﺎ ﺃﻭﻻﹰ ﺃﻥ ﻧﻨﻈـﺮ‬ ‫ﺑﻤﺎ ﻳﻠﻴﻖ ﻟﻮﺣﺪﺓ ﺍﻟﻮﻃﻦ ﻭﻋﺪﻡ ﺗﻌﺪﺩﻩ‪ ،‬ﻓﻨﻘﻮﻝ‪:‬‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﺗﻌﺪﺩ ﺍﻟﻮﻃﻦ ﻳﻘﺘﻀﻲ ﺟﻮﺍﺯ ﺟﻌﻞ ﻛﻞ ﺍﻟﺪﻭﻝ‬ ‫ﺃﻭﻃﺎﻧﺎﹰ ﺑﻤﺎ ﻳﺘﻼﺋﻢ ﻭﺍﻟﻔﺘـﻮﻯ‪ ...‬ﻭﻫـﻮ ﺃﻣـﺮ ﻻ ﻣﺤﺎﻟـﺔ ﻏﻴـﺮ‬ ‫ﻣﺴﺘﺴﺎﻍ‪.‬‬ ‫ﺛﺎﻧﻴﺎﹰ‪ :‬ﺃﻥ ﻓﻲ ﺗﻌﺪﺩ ﺍﻷﻭﻃﺎﻥ ﺧﹶﻠﻄﹰﺎ ﻣـﺎ ﺑـﻴﻦ ﺍﻟـﻮﻃﻦ‬ ‫ﻭﻣﻘﺮ ﺍﻟﻌﻤﻞ‪ ...‬ﻭﻫﺬﺍ ﻏﻴﺮ ﻭﺍﺭﺩ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﺎﺋﻞ ﺑﻌـﺪﻡ ﺗﻌـﺪﺩ‬ ‫ﺍﻷﻭﻃﺎﻥ ﻳـﺬﻫﺐ ﺇﻟـﻰ ﺍﻹﺗﻤـﺎﻡ ﻓـﻲ ﻣﺤـﻞ ﺍﻟﻌﻤـﻞ ﻭﻫـﻮ‬ ‫ﻣﻮﺿﻮﻉ ﻳﺨﺘﻠﻒ ﻋﻦ ﺍﻟﻮﻃﻦ ﺃﻛﻴﺪﹰﺍ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٩٣‬‬ ‫ﺛﺎﻟﺜﺎﹰ‪ :‬ﺇﻥ ﺍﺗﺨﺎﺫ ﺍﻟﻤﻜﺎﻥ ﺍﻟﻤﻌ‪‬ﻴﻦ ﺃﻭ ﺍﻟﺪﻭﻟـﺔ ﺍﻟﻤﻌ‪‬ﻴﻨـﺔ‬ ‫ﻭﻃﻨـﺎﹰ ﻻ ﻳﻨﺒﻐـﻲ ﻛﻮﻧـﻪ ﻳﻤﻠـﻚ ﺩﺍﺭﹰﺍ ﺃﻭ ﻣﻘـﺮﹰﺍ ﺃﻭ ﻣـﺎ ﺷـﺎﺑﻪ‬ ‫ﺫﻟﻚ‪ ،‬ﺑﻞ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻨﻪ ﺍﻟ‪‬ﻌﻠﻘﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﺬﻫﻨﻴﺔ ﻭﺍﻟﻘﻠﺒﻴﺔ‬ ‫ﺑﻴﻦ ﺍﻟﻔﺮﺩ ﻭﺍﻟﻤﻜﺎﻥ‪.‬‬ ‫ﻓـﺈﻥ ﻗﻴـﻞ‪ :‬ﺑﺈﻣﻜـﺎﻥ ﺗﻌـﺪﺩ ﺗﻠـﻚ ﺍﻟﻌ‪‬ﻠﻘـﺔ ﺍﻟﻨﻔﺴـﻴﺔ‬ ‫ﻭﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﻗﻠﻨﺎ‪ :‬ﺇﺫﺍ ﺗﻌﺪﺩﺕ ﻓﻬﺬﺍ ﻣﻌﻨﺎﻩ ﻋﺪﻡ ﺍﻟ‪‬ﻌﻠﻘﺔ‪ ،‬ﺃﻭ ﻻ‬ ‫ﺃﻗﻞ ﺃﻧﱠﻪ ﻣﺘﺮﺩﺩ ﻓﻲ ﺗﺠﺬﹼﺭ ﺗﻠﻚ ﺍﻟﻌ‪‬ﻠﻘﺔ ﻭﺍﻟﺤﻴﺮﺓ ﻓﻲ ﺍﺗﺨﺎﺫ‬ ‫ﺍﻟﻌﺮﺍﻕ ﺃﻭ ﻣﺎﻟﻴﺰﻳﺎ ﻭﻃﻨﺎﹰ‪ ،‬ﻛﻤﺎ ﻓﻲ ﺍﻟﻤﺜﺎﻝ ﺍﻟﺴﺎﺑﻖ‪.‬‬ ‫ﺛﻢ ﺃﻧﻪ ﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﺃﻥ ﺃﻱ‪ ‬ﻓـﺮﺩ ﻳﺴـﺄﻟﻪ ﺳـﺎﺋﻞ ﻋـﻦ‬ ‫ﻭﻃﻨﻪ ﻗﺎﺋ ﹰﻼ‪ :‬ﻣﻦ ﺃ ‪‬ﻱ ﺍﻷﻭﻃﺎﻥ ﺃﻧﺖ؟ ﻓﻴﺠﻴﺐ ﻣﻦ ﺍﻟﻌـﺮﺍﻕ‪،‬‬ ‫ﻭﻳﺠﻴﺐ ﺍﻵﺧﺮ ﻣﻦ ﻣﺎﻟﻴﺰﻳﺎ‪ ،‬ﻭﻻ ﻣﺠﺎﻝ ﺃﻥ ﻳﺠﻴﺐ‪ :‬ﺃﻧﺎ ﻣﻦ‬ ‫ﻣﺎﻟﻴﺰﻳﺎ ﻭﺍﻟﻌﺮﺍﻕ ﻓﻬﺬﺍ ﺧﺎﺭﺝ ﺍﻷﻋﺮﺍﻑ ﺍﻟﺤﺎﻟﻴﺔ ﻭﺍﻟﺴﺎﺑﻘﺔ‪.‬‬ ‫ﺇﻻ ﺃﻥ ﻳﺠﻴــﺐ‪ :‬ﺃﻧــﺎ ﻋﺮﺍﻗــﻲ ﺃﺳــﻜﻦ ﻓــﻲ ﻣﺎﻟﻴﺰﻳــﺎ ﺃﻭ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٩٤‬‬ ‫ﺍﻟﻌﻜﺲ‪ ...‬ﻭﻫﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻌﺮﺍﻕ ﻭﻃﻨﹰﺎ ﻭﻣﺎﻟﻴﺰﻳﺎ‬ ‫ﻣﺴﺘﻮﻃﻨﺎﹰ‪.‬‬ ‫ﺇﻻ ﺃﻧﱠــﻪ ﻻ ﻳﻨﺒﻐــﻲ ﺍﻟﺨﹶﻠــﻂ ﺑــﻴﻦ ﺍﻟــﻮﻃﻦ ﻭﻣﻜــﺎﻥ‬ ‫ﺍﻻﺳﺘﻴﻄﺎﻥ‪ ،‬ﻓﺒﻴﻨﻬﻤﺎ ﻓﺮﻕ ﺍﻟﻤﺸﺮﻕ ﻭﺍﻟﻤﻐﺮﺏ‪ ،‬ﻛﺎﻟﻤﻬﺎﺟﺮ‬ ‫ﺃﻭ ﺍﻟﻤﻬﺠ‪‬ﺮ ﺃﻭ ﺣﺘﻰ ﺻﺎﺣﺐ ﺍﻟﻘﻨﺎﻋﺔ ﺑﺘـﺮﻙ ﻭﻃﻨـﻪ ﻟﻔﺘـﺮﺓ‬ ‫ﻃﻮﻳﻠﺔ‪.‬‬ ‫ﻧﻌـﻢ‪ ،‬ﺇﺫﺍ ﺃﻋـﺮﺽ ﻋـﻦ ﺍﻟﻌـﺮﺍﻕ ﻭﺗﺤـﻮﻝ ﻻﺧﺘﻴـﺎﺭ‬ ‫ﻣﺎﻟﻴﺰﻳﺎ ﻭﻃﻨﺎﹰ‪ ...‬ﻓﺈﱠﻧﻚ ﺇﻥ ﺳﺄﻟﺘﻪ ﻣﺎ ﻫﻮ ﻭﻃﻨـﻚ؟ ﺳـﻴﺠﻴﺐ‪:‬‬ ‫ﻣﺎﻟﻴﺰﻳﺎ‪ ...‬ﻭﺟﻮﺍﺑﻪ ﺇﻋﺮﺍﺽ ﻋﻦ ﺍﻟﻮﻃﻦ ﺍﻟﻘﺪﻳﻢ‪ ،‬ﻛﻤـﺎ ﻫـﻮ‬ ‫ﻭﺍﺿﺢ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﺟﺎﺏ ﺃﺣﺪﻫﻢ ﻋـﻦ ﻧﻔـﺲ ﺍﻟﺠـﻮﺍﺏ ﺑــ ‪ :‬ﺃﻧـﺎ‬ ‫ﺃﺳـﻜﻦ ﺑﻌـ ‪‬ﺪﺓ ﺩﻭﻝ‪ ،‬ﻓﺠﻮﺍﺑـﻪ ﻫـﺬﺍ ﻻ ﻳـﺪ ﹼﻝ ﻋﻠـﻰ ﺗﻌـﺪﺩ‬ ‫ﺍﻷﻭﻃـﺎﻥ‪ ،‬ﻓﺤﻴﻨﻬـﺎ ﺳﻴﺴـﺎﺭﻉ ﺍﻟﺴـﺎﺋﻞ ﺇﻟـﻰ ﺳـﺆﺍﻟﻪ ﻣـ ‪‬ﺮﺓ‬ ‫ﺃﺧﺮﻯ‪ :‬ﻓﺄﻳﻬﻤﺎ ﻭﻃﻨﻚ؟!!!‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٩٥‬‬ ‫ﻭﺑﻌﺪ ﺃﻥ ﻋﺮﻓﻨﺎ ﺫﻟﻚ‪ ،‬ﻧﻌﻮﺩ ﺇﻟﻰ ﺭﺑﻂ ﺇﺗﻤﺎﻡ ﺍﻟﻌﺒـﺎﺩﺓ‬ ‫ﻭﻗﺼﺮﻫﺎ ﻓﻲ ﻣﺴﺄﻟﺔ ﻭﻣﻮﺿـﻮﻉ ﺍﻟـﻮﻃﻦ‪ ،‬ﻓـﺄﻗﻮﻝ‪ :‬ﺇﻥ ﻓـﻲ‬ ‫ﺟﻌﻞ ﺍﻟﻌﺒﺎﺩﺓ ﻛﺎﻣﻠﺔ ﻓﻲ ﺍﻟﻮﻃﻦ ﺩﻭﻥ ﻏﻴﺮﻩ ﻣـﻦ ﺍﻟﺒﻠـﺪﺍﻥ‪،‬‬ ‫ﻟﻪ ﻋﺪ‪‬ﺓ ﺃﺳﺒﺎﺏ ﺧﺎﺭﺝ ﻋﻦ ﻧﻄﺎﻕ ﺍﻟﻔﺘﻮﻯ ﻭﺍﻟﺸﺮﻉ‪ ،‬ﻣﻨﻬﺎ‪:‬‬ ‫‪ -١‬ﺍﻟﺮﺍﺣﺔ ﺍﻟﻨﻔﺴﻴﺔ‪.‬‬ ‫‪ -٢‬ﺗﺠﺬﹼﺭ ﺍﻟ‪‬ﻌﻠﻘﺔ ﺍﻟﻨﻔﺴﻴﺔ ﻭﺍﻟﻘﻠﺒﻴﺔ‪.‬‬ ‫‪ -٣‬ﺍﻟﺮﺍﺣﺔ ﺍﻟﺠﺴﻤﺎﻧﻴﺔ‪.‬‬ ‫‪ -٤‬ﺍﻟﻈﺮﻭﻑ ﺍﻟﻤﺤﻴﻄﺔ ﺑﺎﻟﻤﻜﻠﱠﻒ‪.‬‬ ‫ﺛﺎﻧﻴﹰﺎ‪ :‬ﻣﺎ ﻭﺭﺩ )ﺣـ ‪‬ﺐ ﺍﻟـﻮﻃﻦ ﻣـﻦ ﺍﻹﻳﻤـﺎﻥ(‪ ،‬ﻭﻓـﻲ‬ ‫ﺗﻌﺪﺩ ﺍﻷﻭﻃﺎﻥ ﺗﺰﻋﺰﻉ ﻟﻺﻳﻤﺎﻥ ﻭﺑﺎﻟﺘﺎﻟﻲ ﺳﻴﺆﺛﹼﺮ ﺳﻠﺒﹰﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ ﻓﺘﻘﺼﺮ ﻭﺑﺘﺮﻙ ﺇﺗﻤﺎﻣﻬﺎ ﻓﻲ ﻏﻴﺮ ﺍﻟﻮﻃﻦ‪ ،‬ﻭﻟﻌﻠﻨﺎ ﻟﻮ‬ ‫ﺗﺒﻨﹼﻴﻨﺎ ﻗﺎﻋﺪﺓ‪) :‬ﺃﻥ ﺍﻟﻨﻬﻲ ﻓﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺒﻄ ﹲﻞ ﻟﻬﺎ( ﻷﻣﻜﻦ‬ ‫ﺍﻟﻘﻮﻝ ﺃﻥ ﺗﺮﻙ )ﺣ ‪‬ﺐ ﺍﻟـﻮﻃﻦ( ﺗـﺮﻙ ﻟﻺﻳﻤـﺎﻥ ﻭﺑﺎﻟﺘـﺎﻟﻲ‬ ‫ﺳﺘﻜﻮﻥ ﺍﻟﻌﺒﺎﺩﺓ ﺑﻼ ﺇﻳﻤﺎﻥ‪.‬‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٩٦‬‬ ‫ﺛﺎﻟﺜـﹰﺎ‪ :‬ﺇﻥ ﺍﻟﻌﺒـﺎﺩﺓ ﻋﻄـﺎﺀ‪ ...‬ﻭﺍﻟﻌﻄـﺎﺀ ﻻ ﻳﻜـﻮﻥ ﺇﻻ‬ ‫ﻟﻠﻮﻃﻦ‪ ...‬ﻭﻃﺒﻌﹰﺎ ﻻ ﻳﻨﺒﻐﻲ ﺍﻟﺘﻐﺎﻓﻞ ﻋـﻦ ﺃﻣـﺮ ﻣﻬـﻢ ﻣﺘﻌﹼﻠـﻖ‬ ‫ﺑﺎﻟﺼﻼﺓ‪ ،‬ﻣﻦ ﺃﱠﻧﻬﺎ ﻻ ﺗﺴﻘﻂ ﺑﺤﺎﻝ‪ ...‬ﺇﺫ ﻻ ﻳﻤﻜﻦ ﻗﺼﺮﻫﺎ‬ ‫ﻛﻠﹼﻬﺎ ﻓﻲ ﺍﻟﺴﻔﺮ ﺑﻞ ﻧﺼﻔﻬﺎ ﻟﻜﻲ ﻳﻜﻮﻥ ﻋﻄﺎﺅﻙ ﺍﻟﻜﺎﻣـﻞ‬ ‫ﻟﻠـﻮﻃﻦ ﻓﻘـﻂ ﺩﻭﻥ ﻏﻴـﺮﻩ‪ ...‬ﻓﺘﺼـﻠﻲ ﺃﺭﺑﻌـﹰﺎ ﻓـﻲ ﻭﻃﻨـﻚ‬ ‫ﻭﻧﺼﻔﻬﺎ ﻓﻲ ﻏﻴﺮﻩ‪.‬‬ ‫ﺃﻣﺎ ﺍﻟﺼﻮﻡ ﻓﺘﺘﺮﻛﻪ ﻓﻲ ﻏﻴﺮ ﻭﻃﻨـﻚ ﺍﻟـﺬﻱ ﺍﺗﺨﺬﺗـﻪ‬ ‫ﻟﻚ ﻭﺗﺠ ﱠﺬﺭﺕ ‪‬ﻋﻠﻘﺘﻚ ﻣﻌﻪ‪ ...‬ﻭﻣﺎ ﺃﻥ ﺗﻌـﻮﺩ ﺇﻟـﻰ ﻭﻃﻨـﻚ‬ ‫ﺳﺎﻟﻤﹰﺎ ﻓﻌﻠﻴﻚ ﻗﻀﺎﺀ ﻣﺎ ﺗﺮﻛﺖ ﺻﻴﺎﻣﻪ ﻓﻲ ﺳﻔﺮﻙ ﻓﺘﻜﻮﻥ‬ ‫ﺃﻳﻀﺎﹰ ﻣﻌﻄﺎﺀﹰﺍ ﻟﻮﻃﻨﻚ ﺣﺼﺮﹰﺍ ﻻ ﻏﻴﺮ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﻘ ‪‬ﺮﺏ ﻓﻨﻘﻮﻝ‪ :‬ﺇﻥ ﺑﻌـﺾ ﺍﻟﻔﻘﻬـﺎﺀ ﻻ‬ ‫ﻳﺠﻮ‪‬ﺯ ﺇﻋﻄﺎﺀ ﺃﻣـﻮﺍﻝ ﺍﻟﺰﻛـﺎﺓ ﺇﻻ ﻟﻔﻘـﺮﺍﺀ ﺍﻟـﻮﻃﻦ‪ ،‬ﻭﻫـﺬﺍ‬ ‫ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻌﻄﺎﺀ ﻟﻠﻮﻃﻦ ﻭﻣﻮﺍﻃﻨﻴﻪ‪ ،‬ﻭﻟﻌـ ﱠﻞ ﺫﻟـﻚ ﻳﺴـﺮﻱ‬ ‫ﺇﻟﻰ ﻓﺮﻳﻀﺔ ﺍﻟﺨﻤﺲ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﻤﺎﻟﻴﺔ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٩٧‬‬ ‫ﺇﺫ ﺑﺎﺗـﺖ ﺃﻏﻠـﺐ ﺍﻟﻌﺒـﺎﺩﺍﺕ ﺫﺍﺕ ﻋﻄـﺎﺀ ﻣﻨﺤﺼ ـﺮ‬ ‫ﻟﻠﺒﻠﺪ‪ ،‬ﻗﺪ ﻳﺴﺘﺜﻨﻰ ﺑﻌﻀﻬﺎ ﻛﻔﺮﻳﻀﺔ ﺍﻟﺤ ‪‬ﺞ ﺍﻟﺘﻲ ﻻ ﺗﻜـﻮﻥ‬ ‫ﺇﻻ ﻓﻲ ﻣﻜﹼﺔ ﺍﻟﻤﻜ ‪‬ﺮﻣﺔ ﺣﺼﺮﺍﹰ ﻭﻫـﻲ ﺍﻻﻧﺘﻤـﺎﺀ ﺍﻹﺳـﻼﻣﻲ‬ ‫ﺍﻟﻌﺎﻡ ﻻ ﺍﻟﺨﺎﺹ ﺑﺎﻟﻮﻃﻦ‪.‬‬ ‫ﺑﻴــﺪ ﺃﻧــﻪ ﻋﻠــﻰ ﺣ ‪‬ﺠــﺎﺝ ﺃﻱ‪ ‬ﻭﻃــﻦ ﺃﻥ ﻳﺠﻌﻠــﻮﺍ‬ ‫ﻣﻨﺎﺳـﻜﻬﻢ ﻗﺮﺑـﺔ ﺇﻟـﻰ ﺍﷲ ﻭﻋﻄـﺎﺀ ﻟﻠـﻮﻃﻦ ﻓـﻲ ﺩﻋـﺎﺋﻬﻢ‬ ‫ﻭﺛﻮﺍﺑﻬﻢ ﺃﺛﻨﺎﺀ ﺗﺄﺩﻳﺔ ﻣﻨﺎﺳﻚ ﺍﻟﺤﺞ‪ ‬ﺍﻟﻤﻘﺪ‪‬ﺱ‪.‬‬ ‫ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﻋﻠـﻰ ﺫﻟـﻚ ﻗﺮﻳﻨـﺔ ﺃﺧـﺮﻯ‪ ،‬ﻓـﺄﻗﻮﻝ‪ :‬ﺇﻥ‬ ‫ﺍﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻭﺍﺟﺐ ﻋﻠـﻰ ﻛـﻞ‬ ‫ﻣﺘﻌﻘﱢﻞ ﻣﺘﻔﻘﻪ ﻋﻠـﻰ ﺑﻴﻨـﺔ ﻣـﻦ ﺃﻣـﺮﻩ ﺑﻤـﺎ ﻳﻠﻴـﻖ ﻣـﻊ ﺗـﻮﹼﻓﺮ‬ ‫ﺍﻟﺸــﺮﻭﻁ ﺍﻟﻔﻘﻬﻴــﺔ ﻟــﺬﻟﻚ‪ ،‬ﻭﻫــﺬﺍ ﻳﻌــﻢ‪ ‬ﺍﻟــﻮﻃﻦ ﻭﻣــﻦ‬ ‫ﺧﺎﺭﺟـﻪ‪ ...‬ﻓـﺈﻥ ﺭﺃﻳـﺖ ﺧﻄـﺄ ﺃﻭ ﺫﻧﺒـﺎﹰ ﻓـﻲ ﺃﺯﻗـﺔ ﻭﻃﻨـﻚ‬ ‫ﻓﻌﻠﻴﻚ ﺃﻣﺮﻩ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﻧﻬﻴﻪ ﻋﻦ ﺍﻟﻤﻨﻜﺮ‪ ،‬ﻭﻛـﺬﻟﻚ ﺇﺫﺍ‬ ‫ﻭﺟﺪﺕ ﻣﻨﻜﺮﹰﺍ ﻓﻲ ﻏﻴﺮ ﺑﻠﺪﻙ‪ .‬ﺇﻻ ﺃﻧﱠﻪ ﻗـﺪ ﻳﺴـ ‪‬ﻤﻰ ﺫﻟـﻚ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(١٩٨‬‬ ‫ﻭﻓﻲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ )ﺗﺪ ﱡﺧﻼﹰ ﻓﻲ ﺷﺆﻭﻥ ﺍﻟﻐﻴﺮ( ﻭﻗـﺪ ﺗﺘﺮﺗـﺐ‬ ‫ﻋﻠﻴﻬﺎ ﺃﻣﻮﺭ ﻻ ﻳﺤﻤﺪ ﻋﻘﺒﺎﻫـﺎ‪ ،‬ﻛﻤـﺎ ﻟـﻮ ﺃﻣـﺮﺕ ﺑﺈﻳﻘـﺎﻑ‬ ‫ﺍﻟﻘﺘﺎﻝ ﻓـﻲ ﺳـﻮﺭﻳﺎ ﺃﻭ ﺣـ ﹼﺰ ﺍﻟﺮﻗـﺎﺏ ﻓـﻲ ﺑﺎﻛﺴـﺘﺎﻥ ﻋﻠـﻰ‬ ‫ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ ،‬ﺃﻭ ﻭﺟ‪‬ﻬـﺖ ﻧﺼـﻴﺤﺔ ﻟﺪﻭﻟـﺔ ﻣﻌ‪‬ﻴﻨـﺔ‪ ،‬ﻓﻜـﻞ‬ ‫ﺫﻟ ـﻚ ﺃﻣــﺮ ﺑــﺎﻟﻤﻌﺮﻭﻑ ﺃﻭ ﻧﻬــﻲ ﻋــﻦ ﺍﻟﻤﻨﻜــﺮ‪ ،‬ﻭﻛــﺄﻥ‬ ‫ﻋﻄﺎﺅﻙ ﻓﻲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻨﺤﺼﺮ ﻟﻮﻃﻨﻚ ﺃﻳﻀﹰﺎ‪.‬‬ ‫ﻓﺄﻗﻮﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﺍﹸﺃ‪‬ﻣ ‪‬ﺮ ﻭﺍﹾﻧـ ‪‬ﻪ ﻭﻃﻨـﻚ ﻭﻣﻮﺍﻃﻨﻴـﻪ ﻗﺒـﻞ ﺃﻥ‬ ‫ﺗﻘــﻮﻡ ﺑــﺬﻟﻚ ﻣــﻊ ﺍﻷﻭﻃــﺎﻥ ﺍﻷﺧــﺮﻯ‪ ...‬ﻭﺇﻥ ﺣﺎﻭﻟــﺖ‬ ‫ﻭﻓﻌﻠﺖ ﺫﻟﻚ ﻓﻲ ﻭﻃﻨﻚ ﻓﻠـﻚ ﺃﻥ ﺗﻔﻌـﻞ ﺫﻟـﻚ ﺛﺎﻧﻴـﹰﺎ ﻣـﻊ‬ ‫ﻏﻴﺮﻩ ﻭﺧﺼﻮﺻﹰﺎ ﺇﺫﺍ ﻛﺎﻥ ﺗﻮﺟﻴﻪ ﺍﻷﻣﺮ ﻭﺍﻟﻨﻬﻲ ﻟﻤﻮﺍﻃﻨﻴﻦ‬ ‫ﺧﺎﺭﺝ ﺑﻠﺪﻙ ﻳﺼﺐ ﻓﻲ ﺻﺎﻟﺢ ﻭﻃﻨﻚ‪ ،‬ﻓﻬﻮ ﺃﻳﻀﺎﹰ ﺣـﺐ‪‬‬ ‫ﻭﺇﺧﻼﺹ ﻟﻠﻮﻃﻦ‪ ...‬ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣﻦ ﺍﺗﺒﻊ ﺍﻟﻬﺪﻯ‪.‬‬

‫ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )‪(١٩٩‬‬ ‫‪ ‬‬ ‫‪‬‬ ‫ﻣﺎ ﻛﺘﺒﻪ ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )ﺃﻋﺰﻩ ﺍﷲ(‬ ‫ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﺧﺎﺻﺔ ﺑﺸﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ‪ ‬‬ ‫‪‬‬ ‫‪   ‬‬ ‫ﺍﻟﻠﻬﻢ ﻣ‪‬ﻦ‪:‬‬ ‫ﻋﻠﻰ ﺍﻟﻤﻜﻠﻒ ﺑﺎﻟ ﹶﻜﻒ‪ ‬ﻭﺍﻟﺼﻴﺎﻡ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻤﺼﹼﻠﻴﻦ ﺑﺎﻟﺨﹸﺸﻮﻉ ﻭﺍﻹﻗﺒﺎﻝ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻤ‪‬ﺴﺘﹶﻬﹼﻠﻴﻦ ﺑﺎﻟﺮﺅﻳﺔ ﻭﺍﻟﻤﺸﺎﻫﺪﺓ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻤﺆﻣﻦ ﺑﺎﻟﺼﺪﻕ ﻭﺍﻟﺘﻮﺍﺿﻊ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺴﺎﺋﻠﻴﻦ ﺑﺎﻟﺮﺯﻕ ﻭﺍﻹﻧﺠﺎﺡ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻐﻨﻲ ﺑﺎﻟﺘﺼ ‪‬ﺪﻕ ﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻨﺴﺎﺀ ﺑﺎﻟﻌﹼﻔﺔ ﻭﺍﻟﻮ‪‬ﻗﺎﺭ‬

‫ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ‬ ‫)‪(٢٠٠‬‬ ‫ﻭﻋﻠﻰ ﺍﻟﻌﺎﺻﻲ ﺑﺎﻹﻧﺎﺑﺔ ﻭﺍﻟﺘﻮﺑﺔ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻤﻔﻄﺮ ﺑﺎﻟﺘﺴﱡﺘﺮ ﻭﺍﻹﻣﺴﺎﻙ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺼﺒﻲ ﺑﺎﻟﺘﻤ ‪‬ﺮﻥ ﻭﺍﻟﺘﺪﺭﻳﺞ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻔﻘﺮﺍﺀ ﺑﺎﻟﺘﻌﻔﱡﻒ ﻭﺍﻟﻜﻔﺎﻑ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻀﺎﻝ ﺑﺎﻟﻬﺪﺍﻳﺔ ﻭﺍﻟﻨﺠﺎﺓ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻐﺎﻓﻞ ﺑﺎﻹﻧﺎﺑﺔ ﻭﺍﻹﻟﺘﻔﺎﺕ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻌﺎﺑﺪ ﺑﺎﻟﺼﻼﺓ ﻭﺍﻟﻘﻴﺎﻡ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻤﺘﻬﺠ‪‬ﺪ ﺑﺎﻟﺬ‪‬ﻛﺮ ﻭﺍﻹﺣﻴﺎﺀ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻤﺘﻮﺳ‪‬ﻞ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺍﻟﻤﻨﺎﺟﺎﺓ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺠﺎﺋﻊ ﺑﺎﻟﺼﺒﺮ ﻭﺍﻟﺜﺒﺎﺕ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻨﺎﺋﻢ ﺑﺎﻟﻬﺪﻭﺀ ﻭﺍﻟﺴﻜﻴﻨﺔ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺴﺎﻟﻚ ﺑﺎﻟﺮ‪‬ﻗ ‪‬ﻲ ﻭﺍﻟﻜﻤﺎﻝ‬ ‫ﻭﻋﻠﻰ ﺍﻟﻌﺎﺭﻑ ﺑﺎﻟﻌﺸﻖ ﻭﺍﻟﻬﻴﺎﻡ‬ ‫ﻭﻋﻠﻰ ﺍﻟﺘﺎﺋﻪ ﺑﺎﻹﻧﺎﺭﺓ ﻭﺍﻟﻮﺻﻮﻝ‬