ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٥١ (١) ﻭﻛﺎﻥ ﻣﻦ ﺩﻋﺎﺋﻪ ﻓﻲ ﻭﺩﺍﻉ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺃﻟﻠﱠﻬ ﻢ ﻳﺎ ﻣ ﻦ ﻻ ﻳ ﺮ ﹶﻏ ﺐ ﻓﻲ ﺍﻟﹾﺠﺰﹶﺍ ِﺀ ،ﻭ ﹶﻻ ﻳﹾﻨﺪﻡ ﻋﻠﹶﻰ ﺍﻟﹾﻌ ﹶﻄﺂ ِﺀ ،ﻭﻳﺎ ﻣ ﻦ ﹶﻻ ﻳﻜﹶﺎﻓﺊﹸ ﻋﺒﺪﻩ ﻋﹶﻠﻰ ﺍﻟ ﺴﻮﺁﺀِ ،ﻣﻨﱠﹸﺘﻚ ﺍﺑﺘ ﺪﺍ ٌﺀ ،ﻭ ﻋﹾﻔ ﻮ ﻙ ﺗﹶﻔﹶﻀﱡ ﹲﻞ ،ﻭﻋﹸﻘﻮﺑﹸﺘﻚ ﻋـﺪ ﹲﻝ ،ﻭﹶﻗ ﹶﻀﺎ ﺅ ﻙ ﺧﻴ ﺮﺓﹲ ،ﺇ ﻥ ﺃﻋ ﹶﻄﻴﺖﹶ ﹶﻟﻢ ﺗﹶ ﹸﺸﺐ ﻋﻄﹶﺂ َﺀ ﻙﹺﺑ ﻤﻦ ،ﻭﺇ ﻥ ﻣﻨﹶﻌ ﹶﺖ ﹶﻟ ﻢ ﻳ ﹸﻜ ﻦ ﻣﻨﹾﻌ ﻚ ﺗﹶﻌﺪﻳﺎ ﹶﺗﺸﹾﻜﹸﺮ ﻣ ﻦ ﺷﹶ ﹶﻜﺮ ﻙ ﻭﺃﻧﺖﹶ ﺃﻟﻬﻤﹶﺘ ﻪ ﺷﹸ ﹾﻜ ﺮﻙ ،ﻭﹸﺗ ﹶﻜﺎﻓﺊﹸ ﻣﻦ ﺣﻤﺪﻙ ﻭﺃﻧﹾﺖﹶ ﻋﱠﻠﻤﺘﹶ ﻪ ﺣ ﻤﺪ ﻙ، ﺗﹶ ﺴﺘﹸﺮ ﻋﻠﹶﻰ ﻣﻦ ﹶﻟﻮ ﺷﺌﹾ ﹶﺖ ﹶﻓﻀﹶﺤﺘﹶ ﻪ ﻭﹶﺗ ﺠﻮ ﺩ ﻋﻠﹶﻰ ﻣﻦ ﹶﻟ ﻮ ) (١ﺍﻟﺪﻋﺎﺀ ﺍﻟﺨﺎﻣﺲ ﻭﺍﻷﺭﺑﻌﻮﻥ ﻣﻦ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﺴﺠﺎﺩﻳﺔ.
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٥٢ ﺷﹾﺌ ﹶﺖ ﻣﹶﻨﻌﹶﺘ ﻪ ،ﻭ ﻛﻼﹶﻫﻤﺎ ﺃ ﻫ ﹲﻞ ﻣﻨﹾ ﻚ ﻟﹾﻠﹶﻔﻀﻴﺤﺔ ﻭﺍﻟﹾ ﻤﻨﹾﹺﻊ ،ﻏﹶﻴﺮ ﺃﱠﻧﻚ ﺑﻨﹶﻴ ﹶﺖ ﺃﹾﻓﻌﺎﹶﻟ ﻚ ﻋﹶﻠﻰ ﺍﻟﺘﱠﹶﻔﻀﱡﻞﹺ ،ﻭﺃ ﺟﺮﻳ ﹶﺖ ﹸﻗ ﺪ ﺭﺗﹶﻚ ﻋﹶﻠﻰ ﺍﻟﺘﱠ ﺠﺎ ﻭﺯﹺ ،ﻭﺗﹶﹶﻠﱠﻘﻴ ﹶﺖ ﻣﻦ ﻋﺼﹶﺎﻙﹺﺑﺎﻟﺤﻠﹾﻢﹺ ،ﻭﺃﻣﻬﻠﹾ ﹶﺖ ﻣ ﻦ ﹶﻗ ﹶﺼﺪ ﻟﹶﻨﻔﹾ ﺴﻪ ﺑﹺﺎﻟﻈﱡﻠﹾﻢﹺ ﺗﹶﺴﺘﹶﻨﹾﻈﺮﻫﻢﹺﺑﺄﻧﺎﺗﻚ ﺇﻟﻰ ﺍﻹﹶﻧﺎﺑ ﺔ ﻭﹶﺗﺘﹾ ﺮﻙ ﻣﻌﺎﺟﻠﹶﹶﺘ ﻬﻢ ﺇﻟﹶﻰ ﺍﻟﱠﺘﻮﺑﺔ ﻟﻜﹶﻴ ﹶﻼ ﻳﻬﻠﻚ ﻋﻠﹶﻴ ﻚ ﻫﺎﻟ ﹸﻜﻬ ﻢ ،ﻭﻻ ﻳ ﹾﺸﻘﹶﻰ ﺑﹺﻨﹺﻌ ﻤﺘﻚ ﹶﺷﻘﻴ ﻬ ﻢ ﺇ ﱠﻻ ﻋﻦ ﻃﹸﻮ ﹺﻝ ﺍﻹِ ﻋﺬﹶﺍﺭﹺ ﺇﻟﹶﻴﻪ ،ﻭﺑﻌﺪ ﺗﹶ ﺮﺍﺩﻑ ﺍﻟﹾ ﺤ ﺠ ﺔ ﻋﹶﻠﻴ ﻪ ﻛﹶ ﺮﻣﺎﹰ ﻣ ﻦ ﻋﻔﹾﻮﹺﻙ ﻳﺎ ﹶﻛﹺﺮﻳﻢ ،ﻭ ﻋﺎﺋﺪﹰﺓ ﻣﻦ ﻋﻄﹾﻔ ﻚ ﻳﺎ ﺣﻠﻴ ﻢ .ﺃﹾﻧ ﹶﺖ ﺍﻟﱠﺬ ﻱ ﹶﻓﺘﹶﺤ ﹶﺖ ﻟﻌﺒﺎﺩﻙ ﺑﺎﺑﺎﹰ ﺇﹶﻟﻰ ﻋﻔﹾﻮﹺﻙ ﻭ ﺳ ﻤﻴﹶﺘ ﻪ ﺍﻟﱠﺘ ﻮﺑـ ﹶﺔ ،ﻭﺟﻌﹾﻠ ﹶﺖ ﻋﹶﻠﻰ ﺫﻟﻚ ﺍﻟﺒﺎ ﹺﺏ ﺩﻟﻴ ﹰﻼ ﻣ ﻦ ﻭ ﺣﻴﹺ ﻚ ﻟﹶﺌ ﱠﻼ ﻳ ﻀﻠﱡﻮﺍ ﻋﻨﹾﻪ ﻓﹶﻘﹸﻠﹾ ﹶﺖ ﺗﹶﺒﺎﺭ ﻙ ﺍ ﺳﻤ ﻚ![ : \"- ,+ *)('&%$# 65 432 10/. A @ ? > =< ; : 9 8 7 MLK JI HGF E DCB
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٥٣ ZONﻓﹶﻤﺎ ﻋ ﹾﺬﺭ ﻣﻦ ﺃ ﹾﻏﻔﹶ ﹶﻞ ﺩﺧﹸﻮﻝﹶ ﺫﻟ ﻚ ﺍﻟﹾﻤﹾﻨﹺﺰﻝﹺ ﺑﻌﺪ ﻓﹶﹾﺘ ﹺﺢ ﺍﹾﻟﺒﺎﺏﹺ ﻭﺇﻗﹶﺎﻣ ﺔ ﺍﻟ ﺪﻟﻴ ﹺﻞ ،ﻭﺃﻧﹾ ﹶﺖ ﺍﻟﱠﺬﻱ ﺯﹺ ﺩ ﹶﺕ ﻓﻲ ﺍﻟﺴﻮﹺﻡ ﻋﹶﻠﻰ ﻧﹶﹾﻔ ﺴﻚ ﻟﻌﺒﺎ ﺩ ﻙ ﹸﺗﹺﺮﻳ ﺪ ﹺﺭﺑﺤ ﻬﻢ ﻓﻲ ﻣﺘﹶﺎ ﺟﺮﺗﹺﻬﻢ ﻟﹶ ﻚ، ﻭﹶﻓ ﻮ ﹶﺯ ﻫﻢ ﺑﹺﺎﹾﻟﹺﻮﻓﹶﺎ ﺩﺓ ﻋﻠﹶﻴﻚ ﻭﺍﻟ ﱢﺰﻳﺎﺩﺓ ﻣﻨﹾﻚ ﻓﹶﻘﹸﻠﹾ ﹶﺖ ﺗﹶﺒﺎﺭ ﻙ ﺍﺳ ﻤﻚ ﻭﺗﹶﻌﺎﻟﹶﻴ ﹶﺖfedcba`_^[ : Zkj ih gﻭﹸﻗﹾﻠﺖﹶONM[ : ZYXWV U TSRQP [\\]^_` Zbaﻭﻗﹸﻠﹾﺖﹶ¶µ´[ : ¸ Z¿ ¾ ½ ¼ » º ¹ﻭﻣﺎ ﺃﹾﻧﺰﹶﻟﹾﺖﹶ ﻣﻦ ﹶﻧ ﹶﻈﺎﺋﺮﹺ ﻫ ﻦ ﻓﻲ ﺍﻟﹾﹸﻘ ﺮﺁ ﻥ ﻣﻦ ﹶﺗ ﹶﻀﺎ ﻋﻴﻒ ﺍﻟﹾ ﺤ ﺴﻨﹶﺎﺕ ،ﻭﺃﹾﻧ ﹶﺖ ﺍﻟﱠﺬﻱ ﺩﹶﻟﻠﹾﹶﺘﻬ ﻢ ﺑﹺﻘﹶﻮﻟ ﻚ ﻣ ﻦ ﻏﹶﻴﹺﺒ ﻚ ﻭﹶﺗ ﺮﻏﻴﹺﺒﻚ ﺍﻟﱠﺬﻱ ﻓﻴﻪ ﺣ ﱡﻈ ﻬ ﻢ ﻋﻠﹶﻰ ﻣﺎ ﹶﻟﻮ ﺳﺘﹶ ﺮﹶﺗﻪ ﻋﹾﻨ ﻬ ﻢ ﹶﻟ ﻢ ﹸﺗﺪﹺﺭ ﹾﻛﻪ ﺃﺑﺼﹶﺎﺭ ﻫﻢ ﻭﻟﹶ ﻢ ﹶﺗﻌـﻪ ﺃﺳﻤﺎ ﻋﻬ ﻢ ﻭﻟﹶ ﻢ ﺗﹶﹾﻠﺤﻘﹾـﻪ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٥٤ ﺃﻭ ﻫﺎﻣﻬﻢ ﻓﹶﹸﻘﹾﻠ ﹶﺖZÀ¿¾½¼»[ : ﻭﹸﻗﹾﻠ ﹶﺖF E D CB A @[ : ZH Gﻭﻗﹸﹾﻠﺖﹶ4 3 21 0 /[ : Z: 9 8 7 6 5 ﹶﻓﺴ ﻤﻴ ﹶﺖ ﺩ ﻋﺎ َﺀﻙ ﻋﺒﺎ ﺩﹰﺓ ،ﻭﹶﺗﺮ ﹶﻛﻪ ﺍ ﺳﺘﻜﹾﺒﺎﺭﹰﺍ ،ﻭﹶﺗ ﻮ ﻋ ﺪ ﹶﺕ ﻋﹶﻠﻰ ﺗﹶﺮ ﻛ ﻪ ﺩ ﹸﺧﻮ ﹶﻝ ﺟﻬﱠﻨ ﻢ ﺩﺍﺧﺮﹺﻳ ﻦ ،ﹶﻓ ﹶﺬ ﹶﻛ ﺮﻭ ﻙ ﺑﹺ ﻤﱢﻨﻚ ﻭﺷﹶ ﹶﻜﺮﻭ ﻙﹺﺑﹶﻔﻀﹾﻠ ﻚ ،ﻭﺩ ﻋ ﻮﻙﹺﺑﺄﻣﺮﹺﻙ ،ﻭﺗﹶﺼﹶﺪﹸﻗﻮﺍﹶﻟﻚ ﹶﻃﻠﹶﺒﹰﺎ ﻟ ﻤﺰﹺﻳﺪﻙ ،ﻭﻓﻴﻬﺎ ﹶﻛﺎﹶﻧ ﹾﺖ ﻧﹶ ﺠﺎﹸﺗﻬ ﻢ ﻣ ﻦ ﻏﹶ ﹶﻀﹺﺒ ﻚ ،ﻭﹶﻓ ﻮ ﹸﺯﻫ ﻢ ﹺﺑﹺﺮﺿﹶﺎﻙ ،ﻭﹶﻟﻮ ﺩ ﱠﻝ ﻣﺨﹾﹸﻠﻮ ﻕ ﻣ ﹾﺨﹸﻠﻮﻗﹰﺎ ﻣﻦ ﹶﻧﹾﻔﺴ ﻪ ﻋﻠﹶﻰ ﻣﹾﺜﻞﹺ ﺍﻟﱠ ﺬ ﻱ ﺩﹶﻟﻠﹾ ﹶﺖ ﻋﹶﻠﻴﻪ ﻋﺒﺎ ﺩ ﻙ ﻣﻨﹾﻚ ﻛﹶﺎﻥ ﻣ ﻮ ﹸﺻﻮﹶﻓﹰﺎ ﺑﺎﻹﺣ ﺴﺎﻥ ﻭﻣﹾﻨﻌﻮﺗﹰﺎ ﺑﹺﺎﻻﻣﺘﺜﹶﺎﻝ ﻭﻣﺤﻤﻮﺩﹰﺍ ﺑﻜ ﱢﻞ ﻟ ﺴﺎﻥ ،ﹶﻓﻠﹶﻚ ﺍﹾﻟ ﺤ ﻤ ﺪ ﻣﺎ ﻭﺟﹺ ﺪ ﻓﻲ ﺣ ﻤ ﺪ ﻙ ﻣﺬﹾ ﻫ ﺐ ،ﻭﻣﺎ ﺑﻘ ﻲ ﻟﹾﻠ ﺤﻤ ﺪ ﹶﻟﹾﻔﻆ ﹸﺗ ﺤﻤ ﺪ ﺑﹺﻪ ﻭﻣﻌﻨ ﻰ ﻳﹾﻨ ﹶﺼﺮ ﻑ ﺇﹶﻟﻴ ﻪ ﻳـﺎ ﻣﻦ ﹶﺗ ﺤ ﻤﺪ ﺇﹶﻟﻰ ﻋﺒـﺎ ﺩﻩ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٥٥ ﹺﺑﺎﻹ ﺣ ﺴـﺎﻥ ﻭﺍﹾﻟﹶﻔ ﹾﻀﻞ ،ﻭﻏﹶ ﻤ ﺮﻫﻢﹺﺑﺎﹾﻟﻤﻦ ﻭﺍﻟﻄﱠﻮ ﹺﻝ ،ﻣﺎ ﺃﹾﻓﺸﹶﻰ ﻓﻴﻨﹶﺎﹺﻧﻌﻤﹶﺘﻚ ﻭﺃﺳﺒﻎﹶ ﻋﻠﹶﻴﹶﻨﺎ ﻣﱠﻨﺘﹶ ﻚ ،ﻭﺃﺧﹶﺼﱠﻨﹶﺎﹺﺑﺒﹺ ﺮﻙ !ﻫ ﺪﻳﺘﹶﹶﻨﺎ ﻟﺪﻳﹺﻨﻚ ﺍﱠﻟـ ﺬﻱ ﺍ ﹾﺻﻄﹶﹶﻔﻴ ﹶﺖ ،ﻭﻣﻠﱠﺘـ ﻚ ﺍﱠﻟﺘﻲ ﺍ ﺭﺗﹶ ﹶﻀﻴ ﹶﺖ، ﻭﺳﺒﹺﻴﻠ ﻚ ﺍﱠﻟﺬﻱ ﺳ ﻬﹾﻠﺖﹶ ،ﻭﺑ ﱠﺼﺮﹶﺗﻨﹶﺎ ﺍﻟ ﱡﺰﹾﻟﹶﻔﺔﹶ ﻟﹶﺪﻳﻚ ﻭﺍﻟﻮﺻﹸﻮ ﹶﻝ ﺇﹶﻟﻰ ﹶﻛـﺮﺍﻣﺘﻚ .ﺃﻟﱠﻠﻬ ﻢ ﻭﺃﹾﻧﺖﹶ ﺟﻌﹾﻠﺖﹶ ﻣﻦ ﺻﹶﻔﹶـﺎﻳـﺎ ﺗﹾﻠﻚ ﺍﻟﹾ ﻮ ﹶﻇﺎﺋ ﻒ ﻭ ﹶﺧ ﹶﺼﺎﺋ ﹺﺺ ﺗﹾﻠ ﻚ ﺍﻟﹾﻔﹸ ﺮﻭ ﹺﺽ ﺷﹶ ﻬﺮ ﺭﻣ ﹶﻀﺎ ﻥ ﺍﻟﱠ ﺬﻱ ﺍ ﹾﺧﹶﺘ ﹶﺼﺼﹾﺘﹶﻪ ﻣ ﻦ ﺳﺎﺋﹺﺮ ﺍﻟﺸﱡﻬﻮﹺﺭ ،ﻭﹶﺗﺨﹶﻴﺮﺗﹶﻪ ﻣﻦ ﺟﻤﻴﻊﹺ ﺍﻷﺯﹾﻣﻨﹶﺔ ﻭﺍﻟﺪﻫﻮﹺﺭ ،ﻭﺁﹶﺛ ﺮﺗﹶ ﻪ ﻋﹶﻠﻰ ﻛﹸﻞﱢ ﺃﻭﻗﹶﺎ ﺕ ﺍﻟ ﺴﹶﻨﺔ ﺑﹺﻤﺎ ﺃﹾﻧﺰﹶﻟﹾﺖﹶ ﻓﻴﻪ ﻣﻦ ﺍﹾﻟﻘﹸ ﺮﺁ ﻥ ﻭﺍﻟﱡﻨﻮﺭﹺ ،ﻭ ﹶﺿﺎ ﻋﻔﹾ ﹶﺖ ﻓﻴﻪ ﻣ ﻦ ﺍﻹﻳﻤﺎﻥ ،ﻭﹶﻓﺮﺿﹾﺖﹶ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﱢﻴﺎﻡﹺ ،ﻭ ﺭﻏﱠﺒ ﹶﺖ ﻓﻴﻪ ﻣ ﻦ ﺍﻟﻘﻴﺎﻡﹺ ،ﻭﺃﺟﻠﹶﻠﹾ ﹶﺖ ﻓﻴ ﻪ ﻣﻦ ﻟﹶﻴﻠﹶﺔ ﺍﹾﻟﻘﹶ ﺪﺭﹺ ﺍﻟﱠﺘﻲ ﻫ ﻲ ﹶﺧﻴ ﺮ ﻣﻦ ﺃﹾﻟ ﻒ ﹶﺷﻬﺮ ،ﹸﺛ ﻢ ﺁﺛﹶﺮﹶﺗﹶﻨﺎ ﹺﺑ ﻪ ﻋﹶﻠﻰ ﺳﺎﺋﹺﺮ ﺍﻷُﻣﻢﹺ ﻭﺍ ﹾﺻﻄﹶﹶﻔﻴﹶﺘﻨﹶﺎ ﺑﹺﻔﹶﻀﹾﻠﻪ ﺩﻭﻥ ﺃﻫﻞﹺ ﺍﹾﻟﻤﹶﻠ ﹺﻞ ،ﻓﹶ ﹸﺼ ﻤﹶﻨﺎ ﺑﹺﺄﻣﹺﺮ ﻙ ﻧﹶﻬﺎ ﺭﻩ ،ﻭﻗﹸﻤﹶﻨﺎ ﺑﹺﻌ ﻮﻧﹺﻚ ﹶﻟﻴﹶﻠﻪ ﻣﹶﺘﻌﺮﺿﻴﻦﹺﺑ ﺼﻴﺎﻣ ﻪ ﻭﻗﻴﺎﻣﻪ ﻟﻤﺎ ﻋﺮﺿﹾﺘﹶﻨﹶﺎ ﹶﻟ ﻪ ﻣ ﻦ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٥٦ ﺭﺣﻤﺘﻚ ،ﻭﺗﹶﺴﺒﺒﹶﻨﺎ ﺇﻟﹶﻴـﻪ ﻣ ﻦ ﻣﹸﺜﻮﺑﺘﻚ ،ﻭﺃﹾﻧ ﹶﺖ ﺍﹾﻟﻤﻠﻲﺀُﹺﺑ ﻤﺎ ﺭﻏ ﺐ ﻓﻴﻪ ﺇﹶﻟﻴ ﻚ ،ﺍﻟﹾﺠ ﻮﺍ ﺩ ﹺﺑﻤـﺎ ﺳﺌﻠﹾﺖﹶ ﻣﻦ ﻓﹶﻀﹾﻠ ﻚ، ﺍﻟﹾﻘﹶـﹺﺮﻳ ﺐ ﺇﹶﻟﻰ ﻣﻦ ﺣـﺎﻭﻝﹶ ﹸﻗ ﺮﺑﻚ ،ﻭﻗﹶﺪ ﺃﻗﹶﺎﻡ ﻓﻴﹶﻨﺎ ﻫ ﹶﺬﺍ ﺍﻟﺸﱠ ﻬ ﺮ ﻣﻘﹶﺎ ﻡ ﺣﻤﺪ ﻭﺻﹶﺤﺒﹶﻨﺎ ﹸﺻ ﺤﺒ ﹶﺔ ﻣﺒﺮﻭﺭ ،ﻭﺃﺭﺑﺤﻨﹶﺎ ﺃﹾﻓ ﹶﻀﻞﹶ ﺃﺭﺑﺎﺡﹺ ﺍﻟﹾﻌﺎﻟﹶﻤﻴ ﻦ ،ﺛﹸﻢ ﹶﻗﺪ ﻓﹶﺎﺭﻗﹶﹶﻨﺎ ﻋﻨﹾﺪ ﺗﹶﻤﺎﹺﻡ ﻭﻗﹾﺘ ﻪ ﻭﺍﻧﹾﻘﻄﹶﺎ ﹺﻉ ﻣﺪﺗ ﻪ ﻭ ﻭﹶﻓﺎﺀِ ﻋ ﺪﺩﻩ ،ﹶﻓﻨﹶﺤﻦ ﻣﻮﺩﻋﻮﻩ ﹺﻭ ﺩﺍﻉ ﻣﻦ ﻋﺰﱠ ﻓﺮﺍﻗﹸ ﻪ ﻋﹶﻠﻴﹶﻨﺎ ﻭ ﹶﻏﻤﻨﹶﺎ ﻭﺃﻭﺣ ﹶﺸﹶﻨﺎ ﺍﹾﻧﺼﺮﺍﻓﹸ ﻪ ﻋﱠﻨﺎ ﻭﹶﻟﹺﺰﻣﹶﻨﺎ ﻟﹶﻪ ﺍﻟ ﱢﺬﻣﺎ ﻡ ﺍﻟﹾ ﻤ ﺤﹸﻔﻮﻅﹸ ،ﻭﺍﻟﹾ ﺤ ﺮﻣﺔﹸ ﺍﻟﹾﻤﺮﻋﻴ ﹸﺔ ،ﻭﺍﻟﹾ ﺤﻖ ﺍﻟﹾ ﻤﻘﹾ ﻀ ﻲ ،ﹶﻓﻨﹶ ﺤ ﻦ ﹶﻗﺎﺋﻠﹸﻮﻥ :ﺍﻟﺴ ﹶﻼﻡ ﻋﻠﹶﻴ ﻚ ﻳﺎ ﹶﺷ ﻬﺮ ﺍ ِﷲ ﺍﻷﻛﹾﺒﺮ ،ﻭﻳﺎ ﻋﻴﺪ ﺃ ﻭﻟﻴﺎﺋ ﻪ .ﺍﻟﺴﻼﹶﻡ ﻋﹶﻠﻴﻚ ﻳـﺎ ﺃ ﹾﻛﺮﻡ ﻣﺼﹾﺤـﻮﺏ ﻣﻦ ﺍﻷﻭﻗﹶﺎ ﺕ، ﻭﻳﺎ ﹶﺧﻴ ﺮ ﺷﹶ ﻬﺮ ﻓﻲ ﺍﻷﻳﺎﹺﻡ ﻭﺍﻟ ﺴﺎ ﻋﺎ ﺕ .ﺍﻟ ﺴﻼﹶﻡ ﻋﹶﻠﻴﻚ ﻣﻦ ﹶﺷﻬﺮ ﹶﻗﺮﺑ ﹾﺖ ﻓﻴ ﻪ ﺍﻵﻣﺎﻝﹸ ﻭﹸﻧ ﺸﺮ ﹾﺕ ﻓﻴ ﻪ ﺍﻷ ﻋ ﻤﺎﻝﹸ .ﺍﻟ ﺴﻼﹶﻡ ﻋﻠﹶﻴ ﻚ ﻣﻦ ﹶﻗﺮﹺﻳﻦ ﺟﻞﱠ ﹶﻗﺪﺭﻩ ﻣﻮﺟﻮﺩﹰﺍ ،ﻭﺃﹾﻓ ﺠ ﻊ ﻓﹶﻘﹾ ﺪﻩ ﻣﻔﹾﻘﹸﻮﺩﺍﹰ ،ﻭﻣﺮﺟﻮ ﺁﹶﻟ ﻢ ﻓ ﺮﺍﹸﻗﻪ .ﺍﻟﺴ ﹶﻼ ﻡ ﻋﹶﻠﻴ ﻚ ﻣ ﻦ ﺃﻟﻴﻒ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٥٧ ﺁﻧﹶ ﺲ ﻣﻘﹾﹺﺒﻼﹰ ﹶﻓﺴﺮ ،ﻭﺃ ﻭ ﺣﺶﹶ ﻣﻨﹾﹶﻘ ﻀﻴﹰﺎ ﻓﹶﻤ ﱠﺾ .ﺍﻟﺴﻼﹶ ﻡ ﻋﹶﻠﻴﻚ ﻣ ﻦ ﻣﺠﺎﹺﻭﺭ ﺭﱠﻗ ﹾﺖ ﻓﻴ ﻪ ﺍﻟﹾﹸﻘﻠﹸﻮﺏ ،ﻭﻗﹶﱠﻠﺖﹾ ﻓﻴ ﻪ ﺍﻟ ﱡﺬﻧﹸﻮ ﺏ. ﺍﻟ ﺴ ﹶﻼﻡ ﻋﻠﹶﻴﻚ ﻣﻦ ﻧﹶﺎ ﺻﺮ ﺃﻋﺎﻥ ﻋﹶﻠﻰ ﺍﻟ ﱠﺸﻴﻄﹶﺎ ﻥ ﻭ ﹶﺻﺎﺣﺐ ﺳ ﻬ ﹶﻞ ﺳﺒ ﹶﻞ ﺍﻹ ﺣﺴﺎ ﻥ .ﺍﻟ ﺴ ﹶﻼﻡ ﻋﹶﻠﻴ ﻚ ﻣﺎ ﺃ ﹾﻛﺜﹶﺮ ﻋﹶﺘﹶﻘﺎ َﺀ ﺍ ِﷲ ﻓﻴﻚ ﻭﻣﺎ ﺃ ﺳﻌﺪ ﻣﻦ ﺭﻋﻰ ﺣﺮﻣﺘﹶﻚ ﺑ ﻚ! .ﺍﻟ ﺴﻼﹶ ﻡ ﻋﹶﻠﻴ ﻚ ﻣﺎ ﹶﻛﺎﻥ ﺃﻣﺤﺎ ﻙ ﻟﻠ ﱡﺬﹸﻧﻮ ﹺﺏ ،ﻭﺃ ﺳﹶﺘ ﺮ ﻙ ﻷﻧﻮﺍ ﹺﻉ ﺍﻟﹾﻌﻴﻮﺏﹺ! ﺍﻟﺴ ﹶﻼﻡ ﻋﻠﹶﻴ ﻚ ﻣﺎ ﻛﹶﺎﻥ ﺃ ﹾﻃ ﻮﹶﻟﻚ ﻋﹶﻠﻰ ﺍﻟﹾ ﻤ ﺠﹺﺮﻣﻴ ﻦ ،ﻭﺃﻫﻴﺒﻚ ﻓﻲ ﹸﺻ ﺪﻭﹺﺭ ﺍﹾﻟﻤﺆﻣﻨﹺﻴ ﻦ! ﺍﻟ ﺴﻼﹶﻡ ﻋﻠﹶﻴﻚ ﻣ ﻦ ﹶﺷ ﻬﺮ ﻻ ﺗﹸﹶﻨﺎﻓﺴﻪ ﺍﻷﻳﺎﻡ .ﺍﻟﺴ ﹶﻼﻡ ﻋﹶﻠﻴﻚ ﻣ ﻦ ﹶﺷ ﻬﺮ ﻫ ﻮ ﻣﻦ ﹸﻛﻞﱢ ﺃﻣﺮ ﺳ ﹶﻼ ﻡ. ﺍﻟ ﺴ ﹶﻼ ﻡ ﻋﹶﻠﻴﻚ ﹶﻏﻴ ﺮ ﹶﻛﺮﹺﻳ ﻪ ﺍﻟﹾﻤﺼﹶﺎﺣﺒﺔ ﻭﻻﹶ ﺫﹶﻣﻴﻢﹺ ﺍﻟﹾﻤ ﹶﻼﺑﺴ ﺔ. ﺍﻟﺴﻼﹶ ﻡ ﻋﹶﻠﻴ ﻚ ﹶﻛ ﻤﺎ ﻭﹶﻓ ﺪﺕﹶ ﻋﻠﹶﻴﹶﻨﺎﹺﺑﺎﻟﹾﺒﺮ ﹶﻛﺎ ﺕ ،ﻭ ﹶﻏﺴﹾﻠﺖﹶ ﻋﻨﱠﺎ ﺩﻧﹶﺲ ﺍﻟﹾﺨﹶ ﻄﻴﺌﺎ ﺕ .ﺍﻟ ﺴ ﹶﻼﻡ ﻋﻠﹶﻴ ﻚ ﹶﻏﻴﺮ ﻣ ﻮﺩﻉ ﺑﺮﻣﺎﹰ ﻭ ﹶﻻ ﻣﹾﺘ ﺮﻭﻙ ﺻﻴﺎﻣﻪ ﺳﺄﻣﹰﺎ .ﺍﻟ ﺴﻼﹶ ﻡ ﻋﹶﻠﻴ ﻚ ﻣﻦ ﻣﻄﹾﹸﻠﻮ ﹺﺏ ﻗﹶﺒﻞﹶ ﻭﻗﹾﺘ ﻪ ﻭﻣﺤ ﹸﺰﻭﻥ ﻋﹶﻠﻴ ﻪ ﹶﻗﺒ ﹶﻞ ﻓﹶﻮﺗ ﻪ .ﺍﻟ ﺴﻸ ﻡ ﻋﻠﹶﻴﻚ ﻛﹶ ﻢ ﻣ ﻦ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٥٨ ﺳﻮﺀ ﹸﺻﺮﹺﻑ ﺑﹺ ﻚ ﻋﱠﻨﺎ ﻭﻛﹶﻢ ﻣ ﻦ ﹶﺧﻴﺮ ﹸﺃﻓﻴ ﹶﺾ ﹺﺑ ﻚ ﻋﻠﹶﻴﹶﻨﺎ. ﺍﻟﺴﻼﹶ ﻡ ﻋﻠﹶﻴـﻚ ﻭ ﻋﻠﹶﻰ ﹶﻟﻴﻠﹶ ﺔ ﺍﻟﹾﻘﹶ ﺪﺭﹺ ﺍﱠﻟﺘﻲ ﻫ ﻲ ﺧﹶﻴ ﺮ ﻣﻦ ﺃﹾﻟﻒ ﹶﺷﻬﺮ .ﺍﻟﺴﻼﹶﻡ ﻋﻠﹶﻴ ﻚ ﻣﺎ ﹶﻛﺎ ﻥ ﺃﺣ ﺮ ﹶﺻﻨﹶﺎ ﹺﺑﺎﻷﻣ ﹺﺲ ﻋﹶﻠﻴﻚ ﻭﺃﺷﹶﺪ ﹶﺷ ﻮﹶﻗﻨﹶﺎ ﹶﻏ ﺪﹰﺍ ﺇﻟﹶﻴ ﻚ .ﺍﻟ ﺴ ﹶﻼﻡ ﻋﹶﻠﻴ ﻚ ﻭﻋﹶﻠﻰ ﻓﹶﻀﹾﻠ ﻚ ﺍﻟﱠ ﺬﻱ ﺣﺮﹺﻣﹶﻨﺎﻩ ،ﻭﻋﻠﹶﻰ ﻣﺎﺽ ﻣﻦ ﺑ ﺮ ﹶﻛﺎﺗ ﻚ ﺳﻠﺒﻨﹶﺎﻩ .ﺃﻟﻠﱠﻬ ﻢ ﺇﱠﻧﺎ ﺃﻫ ﹸﻞ ﻫ ﹶﺬﺍ ﺍﻟ ﱠﺸ ﻬﹺﺮ ﺍﻟﱢ ﺬﻱ ﹶﺷ ﺮﻓﹾﹶﺘﹶﻨﺎ ﺑﹺﻪ ﻭ ﻭﹼﻓﻘﺘﹶﻨﹶﺎ ﹺﺑ ﻤﱢﻨﻚ ﹶﻟ ﻪ ﺣﻴ ﻦ ﺟﹺﻬﻞﹶ ﺍ ﹶﻻ ﹾﺷﻘﻴﺎ ُﺀ ﻭﻗﹾﹶﺘ ﻪ ﻭ ﺣﹺﺮﻣﻮﺍ ﻟ ﹶﺸﻘﹶﺎﺋﹺﻬﻢ ﻓﹶ ﹾﻀﻠﹶﻪ ،ﺃﻧﹾ ﹶﺖ ﻭﻟﻲ ﻣﺎ ﺍﹶﺛﺮﺗﹶﹶﻨﺎ ﹺﺑ ﻪ ﻣﻦ ﻣﻌﺮﹺﹶﻓﺘ ﻪ ،ﻭ ﻫﺪﻳﹶﺘﻨﹶﺎ ﻣﻦ ﺳﱠﻨﺘﻪ ،ﻭﹶﻗ ﺪ ﺗﹶﻮﻟﱠﻴﻨﹶﺎ ﺑﹺﹶﺘﻮﻓﻴﻘ ﻚ ﺻﻴﺎﻣﻪ ﻭﻗﻴﺎﻣﻪ ﻋﻠﻰ ﺗﹶﻘﹾ ﺼﻴﺮ ،ﻭﺃﺩﻳﹶﻨﺎ ﻓﻴﻪ ﻗﹶﻠﻴﻼﹰ ﻣ ﻦ ﻛﹶﺜﻴـﺮ .ﺍﻟﻠﱠ ﻬ ﻢ ﹶﻓﹶﻠﻚ ﺍﹾﻟﺤﻤﺪ ﺇﹾﻗـﺮﺍﺭﺍﹰ ﹺﺑـﺎﻹﺳﺎﺀَﺓﹶ ﻭﺍﻋﺘ ﺮﺍﻓﹰﺎ ﹺﺑﺎﻹﺿﹶﺎﻋ ﺔ ،ﻭﹶﻟﻚ ﻣ ﻦ ﻗﹸﻠﹸﻮﹺﺑﹶﻨﺎ ﻋﹾﻘ ﺪ ﺍﻟﻨﱠ ﺪﹺﻡ ،ﻭﻣ ﻦ ﺃﻟﹾ ﺴﻨﹶﺘﻨﹶﺎ ﺻﺪ ﻕ ﺍﻻﻋﺘﺬﹶﺍﺭﹺ ،ﻓﹶﺄﺟﹺ ﺮﻧﹶﺎ ﻋﹶﻠﻰ ﻣﺎ ﺃ ﹶﺻﺎﺑﻨﹶﺎ ﻓﻴﻪ ﻣ ﻦ ﺍﻟﺘﱠﹾﻔﹺﺮﻳﻂ ﺃ ﺟﺮﹰﺍ ﹶﻧ ﺴﹶﺘﺪﺭ ﻙ ﹺﺑﻪ ﺍﻟﹾﹶﻔ ﹾﻀ ﹶﻞ ﺍﹾﻟﻤ ﺮ ﹸﻏﻮ ﺏ ﻓﻴ ﻪ، ﻭﹶﻧﻌﺘﹶﺎ ﹸﺽ ﺑﹺ ﻪ ﻣﻦ ﺃﻧﹾﻮﺍﻉﹺ ﺍﻟ ﱡﺬ ﹾﺧﹺﺮ ﺍﹾﻟ ﻤﺤﺮﻭ ﹺﺹ ﻋﻠﹶﻴﻪ ،ﻭﺃﻭ ﹺﺟ ﺐ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٥٩ ﻟﹶﻨﹶﺎ ﻋﺬﹾﺭﻙ ﻋﹶﻠﻰ ﻣﺎ ﹶﻗﺼﱠﺮﻧﹶﺎ ﻓﻴ ﻪ ﻣ ﻦ ﺣﻘﱢﻚ ،ﻭﺍﺑﻠﹸ ﹾﻎﹺﺑﺄﻋ ﻤﺎﺭﹺﹶﻧﺎ ﻣﺎ ﺑﻴ ﻦ ﺃﻳﺪﻳﹶﻨﺎ ﻣ ﻦ ﺷﹶﻬﹺﺮ ﺭﻣ ﹶﻀﺎﻥ ﺍﹾﻟ ﻤﻘﹾﹺﺒ ﹺﻞ ،ﻓﹶﺈﺫﹶﺍ ﺑﻠﱠﹾﻐﺘﹶﹶﻨﺎﻩ ﹶﻓﺄﻋﻨﱠﺎ ﻋﻠﹶﻰ ﹶﺗﹶﻨﺎ ﻭ ﹺﻝ ﻣﺎ ﺃﹾﻧ ﹶﺖ ﺃﻫﻠﹸﻪ ﻣﻦ ﺍﻟﹾﻌﺒﺎﺩﺓ ﻭﺃﺩﹶﻧﺎ ﺇﹶﻟﻰ ﺍﹾﻟﻘﻴﺎﹺﻡ ﺑﹺ ﻤﺎ ﻳ ﺴﺘﹶ ﺤﻘﱡ ﻪ ﻣ ﻦ ﺍﻟﻄﱠﺎﻋ ﺔ ﻭﺃ ﺟﹺﺮ ﻟﻨﺎ ﻣ ﻦ ﺻﹶﺎﻟ ﹺﺢ ﺍﻟﻌ ﻤ ﹺﻞ ﻣﺎ ﻳﻜﻮﻥ ﺩ ﺭﻛﹰﺎ ﻟ ﺤﱢﻘ ﻚ ﻓﻲ ﺍﻟﺸﱠ ﻬﺮﻳ ﹺﻦ ﻣﻦ ﹸﺷ ﻬﻮﹺﺭ ﺍﻟ ﺪ ﻫﹺﺮ .ﺃﻟﻠﱠ ﻬﻢ ﻭﻣﺎ ﺃﻟﹾﻤﻤﹶﻨﺎﹺﺑ ﻪ ﻓﻲ ﹶﺷﻬﹺﺮﹶﻧﺎ ﻫﺬﹶﺍ ﻣﻦ ﻟﹶ ﻤﻢ ﺃ ﻭ ﺇﺛﹾﻢ ،ﺃﻭ ﻭﺍﻗﹶﻌﻨﹶﺎ ﻓﻴ ﻪ ﻣﻦ ﹶﺫﹾﻧ ﹺﺐ ﻭﺍ ﹾﻛﹶﺘﺴﺒﹶﻨﺎ ﻓﻴ ﻪ ﻣﻦ ﺧﹶﻄﻴﺌﹶﺔ ﻋﹶﻠﻰ ﹶﺗﻌﻤﺪ ﻣﻨﱠﺎ ﺃﹺﻭ ﺍﻧﹾﺘﹶﻬ ﹾﻜﹶﻨﺎ ﺑﹺ ﻪ ﺣ ﺮﻣ ﹰﺔ ﻣ ﻦ ﻏﹶﻴﹺﺮﻧﹶﺎ ﻓﹶ ﹶﺼﻞﱢ ﻋﹶﻠﻰ ﻣ ﺤﻤﺪ ﻭﺁﻟ ﻪ ﻭﺍﺳﺘﹸﺮﹶﻧﺎ ﹺﺑ ﺴﺘﹾﺮﹺﻙ ،ﻭﺍ ﻋ ﻒ ﻋﱠﻨﺎ ﺑﹺﻌﻔﹾﹺﻮﻙ ،ﻭ ﹶﻻ ﹶﺗﹾﻨﺼﺒﹶﻨﺎ ﻓﻴﻪ ﻻﻋﻴ ﹺﻦ ﺍﻟ ﱠﺸﺎﻣﺘﻴﻦ ،ﻭ ﹶﻻ ﺗﹶﺒ ﺴ ﹾﻂ ﻋﻠﹶﻴﻨﹶﺎ ﻓﻴﻪ ﺃﻟﹾ ﺴﻦ ﺍﻟ ﱠﻄﺎﻏﻴ ﻦ، ﻭﺍﺳﹶﺘﻌ ﻤﻠﹾﹶﻨﺎﹺﺑ ﻤﺎ ﻳ ﹸﻜﻮ ﻥ ﺣﻄﱠ ﹰﺔ ﻭ ﹶﻛﱠﻔﺎﺭﹰﺓ ﻟﻤﺎ ﺃﻧﹾ ﹶﻜ ﺮﺕﹶ ﻣﻨﱠﺎ ﻓﻴ ﻪ ﹺﺑﺮﹾﺃﻓﹶﺘﻚ ﺍﱠﻟﺘﻲ ﻻﹶ ﹶﺗﹾﻨﻔﹶ ﺪ ،ﻭﹶﻓ ﹾﻀﻠﻚ ﺍﱠﻟ ﺬﻱ ﻻ ﻳﹾﻨﹸﻘﺺﹸ .ﺃﻟﱠﻠ ﻬﻢ ﺻﹶﻞﱢ ﻋﻠﹶﻰ ﻣﺤ ﻤﺪ ﻭﺁﻟ ﻪ ﻭﺍﺟﺒﺮ ﻣ ﺼﻴﺒﺘﻨﹶﺎ ﺑﹺﺸﹶ ﻬﹺﺮﻧﹶﺎ ﻭﺑﺎﺭﹺﻙ ﻓﻲ ﻳ ﻮﹺﻡ ﻋﻴﺪﹶﻧﺎ ﻭﻓ ﹾﻄﹺﺮﻧﹶﺎ ﻭﺍ ﺟﻌﻠﹾﻪ ﻣﻦ ﹶﺧﻴﺮﹺ ﻳﻮﻡ ﻣ ﺮ ﻋﻠﹶﻴﹶﻨﺎ ﺃ ﺟﹶﻠﺒﹺ ﻪ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٦٠ ﻟﻌﹾﻔﻮ ،ﻭﺃﻣﺤﺎﻩ ﻟ ﹶﺬﻧﹾ ﹺﺐ ،ﻭﺍ ﹾﻏﻔﺮ ﻟﹶﻨﺎ ﻣﺎ ﺧﹶﻔﻲ ﻣﻦ ﹸﺫﹸﻧﻮﹺﺑﻨﹶﺎ ﻭﻣﺎ ﻋﻠﹶﻦ .ﺃﻟﱠﻠ ﻬ ﻢ ﺍﺳﻠﹶﺨﹾﹶﻨﺎ ﹺﺑﺎﹾﻧ ﺴﻼﹶﺥﹺ ﻫ ﹶﺬﺍ ﺍﻟﺸﱠﻬﹺﺮ ﻣﻦ ﺧﹶﻄﹶﺎﻳﺎﻧﹶﺎ ﻭﺃﺧﹾﹺﺮﺟﻨﹶﺎ ﺑﺨﹸﺮﻭ ﹺﺟ ﻪ ﻣﻦ ﺳﻴﺌﺎﺗﻨﹶﺎ ﻭﺍﺟﻌﻠﹾﻨﹶﺎ ﻣﻦ ﺃﺳﻌﺪ ﺃ ﻫﻠﻪ ﺑﹺﻪ ﻭﺃﺟﺰﹶﻟﹺﻬﻢ ﻗﺴ ﻤﺎﹰ ﻓﻴـ ﻪ ﻭﺃﻭﻓﹶـﹺﺮ ﻫ ﻢ ﺣ ﹼﻈﺎﹰ ﻣﻨﹾـﻪ .ﺃﻟﻠﹼﻬ ﻢ ﻭﻣ ﻦ ﺭ ﻋﻰ ﺣﻖ ﻫ ﹶﺬﺍ ﺍﻟ ﱠﺸﻬﹺﺮ ﺣ ﻖ ﹺﺭ ﻋﺎﻳﺘ ﻪ ﻭﺣﻔ ﹶﻆ ﺣﺮﻣﺘﹶ ﻪ ﺣ ﻖ ﺣﹾﻔ ﻈﻬﺎ ﻭﻗﹶﺎﻡ ﹺﺑﺤﺪﻭ ﺩﻩ ﺣﻖ ﻗﻴﺎﻣﻬﺎ ،ﻭﺃﱠﺗﻘﹶﻰ ﹸﺫﻧﹸﻮﺑ ﻪ ﺣ ﻖ ﺗﹸﹶﻘﺎﺗ ﻬﺎ ﺃﻭ ﺗﹶﹶﻘ ﺮ ﺏ ﺇﹶﻟﻴﻚ ﺑﹺﹸﻘﺮﺑﺔ ﺃﻭ ﺟﺒ ﹾﺖ ﹺﺭﺿﹶﺎﻙ ﻟﹶ ﻪ ﻭﻋ ﹶﻄﻔﹶﺖﹾ ﺭﺣ ﻤﹶﺘ ﻚ ﻋﹶﻠﻴﻪ ،ﹶﻓﻬ ﺐ ﻟﹶﹶﻨﺎ ﻣﺜﹾﹶﻠﻪ ﻣﻦ ﻭﺟﺪ ﻙ ﻭﺃ ﻋ ﻄﹶﻨﺎ ﺃﺿﹾﻌﺎﻓﹶﻪ ﻣﻦ ﹶﻓ ﹾﻀﻠ ﻚ ﻓﹶﺈﻥ ﻓﹶﻀﹾﹶﻠ ﻚ ،ﻻ ﻳﻐﻴ ﹸﺾ ﻭﺇ ﻥ ﺧﹶـ ﹶﺰﺍﺋﻨﹶ ﻚ ﻻ ﹶﺗﻨﹾﻘﹸﺺﹸ ،ﺑـﻞﹾ ﺗﹶﻔﻴﺾﹸ ﻭﺇ ﻥ ﻣﻌـﺎﺩﻥ ﺇ ﺣﺴﺎﹺﻧﻚ ﻻ ﹶﺗﻔﹾﹶﻨﻰ ،ﻭﺇﻥ ﻋ ﹶﻄﺎﺀَﻙ ﹶﻟﹾﻠﻌ ﹶﻄﺂﺀُ ﺍﹾﻟﻤﻬﱠﻨﺎ ،ﺃﻟﱠﻠﻬ ﻢ ﹶﺻ ﱢﻞ ﻋﻠﹶﻰ ﻣ ﺤ ﻤﺪ ﻭﺁﻟ ﻪ ﻭﺍ ﹾﻛﹸﺘ ﺐ ﹶﻟﻨﹶﺎ ﻣﹾﺜ ﹶﻞ ﺃ ﺟﻮﹺﺭ ﻣﻦ ﺻﹶﺎﻣ ﻪ ﺃﻭ ﺗﹶﻌﺒ ﺪ ﻟﹶ ﻚ ﻓﻴﻪ ﺇﻟﹶﻰ ﻳﻮﻡﹺ ﺍﻟﹾﻘﻴﺎﻣ ﺔ .ﺃﻟﱠﻠﻬﻢ ﺇﻧﱠﺎ ﹶﻧﺘﹸﻮ ﺏ ﺇﻟﹶﻴﻚ ﻓﻲ ﻳ ﻮﻡﹺ ﻓﻄﹾﺮﹺﻧﹶﺎ ﺍﹼﻟ ﺬﻱ ﺟﻌﻠﹾﹶﺘ ﻪ ﻟﻠﹾ ﻤ ﺆﻣﹺﻨﻴ ﻦ ﻋﻴﺪﺍﹰ ﻭﺳـ ﺮﻭﺭﺍﹰ .ﻭ ِﻷﻫﻞﹺ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٦١ ﻣﻠﱠﺘﻚ ﻣ ﺠ ﻤﻌﺎﹰ ﻭﻣ ﺤﺘﺸﺪﺍﹰ ﻣ ﻦ ﻛﹸﻞﱢ ﹶﺫﻧﹾﺐ ﺃﺫﹾﻧﹶﺒﹶﻨﺎﻩ ،ﺃﻭ ﺳﻮﺀ ﺃ ﺳﻠﹶﻔﹾﹶﻨﺎﻩ ،ﺃﻭ ﺧﹶﺎﻃﹺﺮ ﺷﹶﺮ ﺃ ﹾﺿ ﻤ ﺮﻧﹶﺎﻩ ،ﹶﺗﻮﺑﺔﹶ ﻣ ﻦ ﹶﻻ ﻳﻨﹾﻄﹶﹺﻮﻱ ﻋﻠﹶﻰ ﺭﺟﻮﻉ ﺇﹶﻟﻰ ﺫﹶﻧﹾﺐ ﻭﻻ ﻳﻌﻮ ﺩ ﺑﻌ ﺪﻫﺎ ﻓﻲ ﹶﺧ ﻄﻴﺌﹶﺔ ،ﺗﹶ ﻮﺑﺔﹰ ﻧﹶﺼﻮﺣﺎﹰ ﹶﺧﹶﻠﺼﹶﺖﹾ ﻣﻦ ﺍﻟ ﱠﺸﻚ ﻭﺍﻻﺭﺗﻴﺎﺏﹺ ،ﹶﻓﺘﹶﹶﻘﺒﹾﻠﻬﺎ ﻣﱠﻨﺎ ﻭﺍﺭ ﹶﺽ ﻋﱠﻨﺎ ﻭﹶﺛﺒﺘﻨﹶﺎ ﻋﹶﻠﻴﻬﺎ .ﺃﻟﻠﱠﻬﻢ ﺍ ﺭﺯﹸﻗﹾﻨﹶﺎ ﺧﹶ ﻮﻑ ﻋﹶﻘﺎ ﹺﺏ ﺍﹾﻟﻮ ﻋﻴﺪ ،ﻭ ﹶﺷﻮﻕ ﹶﺛﻮﺍ ﹺﺏ ﺍﻟﹾﻤ ﻮﻋﻮﺩ ﺣﺘﹼﻰ ﻧﹶﺠﹺ ﺪ ﹶﻟﺬﱠﺓﹶ ﻣﺎ ﹶﻧﺪﻋﻮﻙﹺﺑﻪ ،ﻭ ﹶﻛﺄﹾﺑﺔﹶ ﻣﺎ ﻧﹶﺴﹶﺘﺠﹺﻴ ﺮ ﻙ ﻣﹾﻨ ﻪ ،ﻭﺍﺟﻌﹾﻠﻨﹶﺎ ﻋﻨﹾ ﺪﻙ ﻣ ﻦ ﺍﻟﺘﱠ ﻮﺍﺑﹺﻴﻦ ﺍﻟﱠ ﺬﻳﻦ ﺃﻭﺟﺒﺖﹶ ﻟﹶﻬ ﻢ ﻣ ﺤﺒﺘﹶﻚ ،ﻭﹶﻗﹺﺒﻠﹾﺖﹶ ﻣﻨﹾﻬ ﻢ ﻣ ﺮﺍﺟﻌ ﹶﺔ ﻃﹶﺎ ﻋﺘﻚ ،ﻳﺎ ﺃ ﻋ ﺪ ﹶﻝ ﺍﹾﻟﻌﺎ ﺩﻟﻴﻦ .ﺃﻟﻠﱠﻬﻢ ﹶﺗ ﺠﺎ ﻭﺯﹾ ﻋ ﻦ ﺁﺑﺂﺋﹶﻨﺎ ﻭﺃﹸﻣﻬﺎﺗﻨﹶﺎ ﻭﺃ ﻫ ﹺﻞ ﺩﻳﻨﹺﹶﻨﺎ ﺟ ﻤﻴﻌﹰﺎ ﻣﻦ ﺳﻠﹶﻒ ﻣﻨﹾﻬ ﻢ ﻭﻣﻦ ﹶﻏﺒﺮ ﺇﹶﻟﻰ ﻳﻮﻡﹺ ﺍﻟﹾﻘﻴﺎﻣ ﺔ .ﺃﻟﱠﻠ ﻬﻢ ﹶﺻﻞﱢ ﻋﹶﻠﻰ ﻣﺤ ﻤﺪ ﻧﹶﺒﹺﻴﻨﹶﺎ ﻭﺁﻟ ﻪ، ﻛﹶﻤﺎ ﺻﹶﻠﱠﻴﺖﹶ ﻋﻠﹶﻰ ﻣﻼﺋ ﹶﻜﺘﻚ ﺍﹾﻟﻤﹶﻘ ﺮﹺﺑﻴ ﻦ .ﻭ ﹶﺻ ﱢﻞ ﻋﻠﹶﻴ ﻪ ﻭﺁﻟ ﻪ، ﹶﻛﻤﺎ ﺻﹶﻠﱠﻴ ﹶﺖ ﻋﻠﹶﻰ ﺃﻧﹾﹺﺒﻴﺎﺋ ﻚ ﺍﻟﹾﻤ ﺮ ﺳﻠﻴ ﻦ ،ﻭ ﹶﺻ ﱢﻞ ﻋﻠﹶﻴ ﻪ ﻭﺁﻟ ﻪ، ﻛﹶﻤﺎ ﺻﹶﻠﱠﻴ ﹶﺖ ﻋﹶﻠﻰ ﻋﺒﺎﺩﻙ ﺍﻟ ﱠﺼﺎﻟﺤﻴ ﻦ ،ﻭﺃﻓﹾﻀﹶ ﹶﻞ ﻣ ﻦ ﺫﹶﻟ ﻚ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٦٢ ﻳﺎ ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶ ﻤﻴ ﻦ ،ﹶﺻﻼﹶﹰﺓ ﺗﹶﺒﻠﹸﻐﹸﹶﻨﺎ ﺑﺮ ﹶﻛﹸﺘﻬﺎ ،ﻭﻳﻨﹶﺎﻟﹸﻨﹶﺎ ﹶﻧﹾﻔﻌﻬﺎ، ﻭﻳﺴﺘﹶﺠﺎﺏ ﻟﹶﻨﹶﺎ ﺩ ﻋﺎ ﺅﻧﹶﺎ ،ﺇﻧﱠ ﻚ ﺃﻛﹾ ﺮﻡ ﻣﻦ ﺭﻏﺐ ﺇﹶﻟﻴﻪ ﻭﺃ ﹾﻛﻔﹶﻰ ﻣﻦ ﺗﹸﻮ ﱢﻛ ﹶﻞ ﻋﹶﻠﻴ ﻪ ﻭﺃ ﻋﻄﹶﻰ ﻣ ﻦ ﺳﺌ ﹶﻞ ﻣ ﻦ ﻓﹶﻀﹾﻠ ﻪ ،ﻭﺃﻧﹾﺖﹶ ﻋﹶﻠﻰ ﹸﻛﻞﱢ ﺷﹶﻲﺀ ﹶﻗ ﺪﻳ ﺮ. (١) ﻭﻛﺎﻥ ﻣﻦ ﺩﻋﺎﺋﻪ ﻓﻲ ﻳﻮﻡ ﺍﻟﻔﻄﺮ ﺇﺫﺍ ﺍﻧﺼﺮﻑ ﻣﻦ ﺻﻼﺗﻪ ﻗﺎﻡ ﻗﺎﺋﻤﺎﹰ ﺛ ﻢ ﺍﺳﺘﻘﺒﻞ ﺍﻟﻘﺒﻠﹶﺔﹶ ﻭﻓﻲ ﻳﻮﻡ ﺍﻟﺠﻤﻌﺔ ﻓﻘﺎﻝ ﻳﺎ ﻣ ﻦ ﻳ ﺮﺣ ﻢ ﻣﻦ ﻻ ﻳ ﺮ ﺣ ﻤ ﻪ ﺍﻟﹾﻌﺒـﺎ ﺩ .ﻭﻳـﺎ ﻣـ ﻦ ﻳﻘﹾﺒـ ﹸﻞ ﻣﻦ ﻻ ﺗﹶﹾﻘﺒﻠﹸﻪ ﺍﻟﹾﹺﺒﻼﹶﺩ .ﻭﻳﺎ ﻣﻦ ﹶﻻ ﻳﺤﺘﹶﻘﺮ ﺃﻫ ﹶﻞ ﺍﻟﹾ ﺤﺎﺟـ ﺔ ﺇﻟﹶﻴـﻪ. ) (١ﺍﻟﺪﻋﺎﺀ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻷﺭﺑﻌﻮﻥ ﻣﻦ ﺍﻟﺼﺤﻴﻔﺔ ﺍﻟﺴﺠﺎﺩﻳﺔ.
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٦٣ ﻭﻳﺎ ﻣﻦ ﻻ ﻳ ﹶﺨﻴ ﺐ ﺍﻟﻤﻠ ﺤﻴ ﻦ ﻋﹶﻠﻴـ ﻪ ،ﻭﻳﺎ ﻣ ﻦ ﻻﹶ ﻳ ﺠﺒﻪﹺﺑـﺎﻟﺮ ﺩ ﺃﻫﻞﹶ ﺍﻟ ﺪﺍﻟﱠ ﺔ ﻋﻠﻴﻪ ،ﻭﻳﺎ ﻣـ ﻦ ﻳ ﺠﺘﹶﹺﺒـﻲ ﹶﺻـﻐﻴ ﺮ ﻣـﺎﻳﹾﺘ ﺤﻒﹺﺑـ ﻪ، ﻭﻳ ﹾﺸﻜﹸﺮ ﻳ ﺴﻴ ﺮ ﻣﺎ ﻳﻌ ﻤﻞﹸ ﻟﹶﻪ .ﻭﻳـﺎﻣﻦ ﻳﺸﹾـ ﹸﻜﺮ ﻋﹶﻠـﻰ ﺍﻟﹾﹶﻘﻠﻴـ ﹺﻞ، ﻭﻳﺠﺎﺯﻱ ﺑﹺﺎﹾﻟﺠﻠﻴﻞ ،ﻭﻳﺎ ﻣ ﻦ ﻳ ﺪﻧﹸﻮ ﺇﻟﹶﻰ ﻣﻦ ﺩﻧﺎ ﻣﹾﻨﻪ ﻭﻳﺎ ﻣـ ﻦ ﻳﺪ ﻋﻮ ﺇﻟﹶﻰ ﹶﻧﹾﻔﺴ ﻪ ﻣ ﻦ ﺃ ﺩﺑﺮ ﻋﹾﻨﻪ ،ﻭﻳﺎ ﻣـﻦ ﻻ ﻳﻐﹶﻴـﺮ ﺍﻟﱢﻨﻌﻤـ ﹶﺔ، ﻭﻻ ﻳﺒﺎ ﺩﺭ ﺑﹺﺎﻟﻨﱠﻘﻤﺔ ،ﻭﻳﺎ ﻣﻦ ﻳﺜﹾ ﻤـ ﺮ ﺍﻟﹾ ﺤﺴـﻨﹶ ﹶﺔ ﺣﺘﱠـﻰ ﻳﹾﻨ ﻤﻴ ﻬـﺎ، ﻭﻳﹶﺘ ﺠﺎﻭ ﹸﺯ ﻋ ﹺﻦ ﺍﻟﺴﻴﺌﹶ ﺔ ﺣﺘﱠﻰ ﻳﻌﱢﻔﻴ ﻬﺎ .ﺍﻧﹾﺼﹶﺮﻓﹶﺖ ﺍﻵﻣـﺎﻝﹸ ﺩﻭﻥ ﻣﺪﻯ ﻛﹶ ﺮﻣﻚﹺﺑﺎﻟ ﺤﺎ ﺟﺎ ﺕ ﻭﺍﻣﺘﹶ ﹶﻼ ﹾﺕ ﺑﹺﻔﹶﻴ ﹺﺾ ﺟﻮﺩ ﻙ ﺃ ﻭﻋﻴﺔﹸ ﺍﻟﻄﱠﻠﺒﺎﺕ ،ﻭﹶﺗﻔﹶﺴ ﹶﺨ ﹾﺖ ﺩﻭﻥ ﺑﻠﹸﻮ ﹺﻍ ﹶﻧﻌﺘــﻚ ﺍﻟ ﱢﺼـﹶﻔﺎﺕﹸ ،ﹶﻓﹶﻠـ ﻚ ﺍﹾﻟﻌﻠﹸ ﻮ ﺍﻷ ﻋﹶﻠﻰ ﻓﹶﻮﻕ ﻛﹸﻞﱢ ﻋﺎﻝ ،ﻭﺍﻟﹾ ﺠ ﹶﻼ ﹸﻝ ﺍﻷﻣﺠ ﺪ ﻓﹶ ﻮ ﻕ ﹸﻛ ﱢﻞ ﺟ ﹶﻼﻝ ،ﹸﻛـ ﱡﻞ ﺟﻠﻴـﻞ ﻋﻨﹾـ ﺪﻙ ﹶﺻـﻐﻴ ﺮ ،ﻭﻛﹸـﻞﱡ ﹶﺷـﺮﹺﻳﻒ ﻓـﻲ ﺟﹾﻨـ ﹺﺐ ﺷﹶـ ﺮﻓﻚ ﺣﻘﻴـ ﺮ ،ﺧﹶـﺎﺏ ﺍﻟﹾﻮﺍﻓـ ﺪﻭﻥ ﻋﹶﻠـﻰ ﻏﹶﻴـﹺﺮ ﻙ، ﻭ ﹶﺧﺴﺮ ﺍﹾﻟﻤﹶﺘﻌ ﺮﺿﹸﻮ ﻥ ﺇﻻﱠ ﹶﻟـ ﻚ ،ﻭﺿﹶـﺎﻉ ﺍﹾﻟ ﻤﻠ ﻤـﻮ ﻥ ﺇﻻﹼﹺﺑـ ﻚ، ﻭﺃﺟـﺪﺏ ﺍﹾﻟ ﻤﻨﹾﹶﺘﺠﹺﻌ ــﻮ ﻥ ﺇﻻﱠ ﻣـ ﹺﻦ ﺍﹾﻧﺘﹶﺠ ـﻊ ﻓﹶﻀﹾـﹶﻠﻚ،ﺑﺎﺑ ـﻚ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٦٤ ﻣﹾﻔﺘﹸﻮ ﺡ ﻟﻠـﺮﺍ ﻏﹺﺒﻴﻦ ،ﻭ ﺟـﻮ ﺩﻙ ﻣﺒـﺎ ﺡ ﻟﻠﺴـﺎﺋﻠﻴ ﻦ ،ﻭﺇﻏﺎﺛﹶﹸﺘـ ﻚ ﹶﻗﹺﺮﻳﺒ ﹲﺔ ﻣـﻦ ﺍﻟﹾ ﻤ ﺴـﺘﹶﻐﻴﺜﻴﻦ ،ﻻﹶ ﻳﺨﻴـ ﺐ ﻣﻨﹾــ ﻚ ﺍﻵﻣﹸﻠـﻮﻥ ،ﻭ ﹶﻻ ﻳﻴـﺄ ﺱ ﻣـﻦ ﻋ ﹶﻄﺎﺋـ ﻚ ﺍﻟﹾﻤﹶﺘﻌﺮﺿﹸـﻮ ﻥ ،ﻭﻻ ﻳﺸﹾـﻘﹶﻰﹺﺑﻨﹶﻘﹾ ﻤﺘـ ﻚ ﺍﻟﹾ ﻤ ﺴﹶﺘﹾﻐﻔﺮﻭ ﻥ .ﺭﹺﺯﹾﻗﹸـ ﻚ ﻣﺒﺴـﻮ ﹲﻁ ﻟﻤـﻦ ﻋﺼﹶـﺎ ﻙ ،ﻭﺣﹾﻠ ﻤـ ﻚ ﻣﻌﺘﹶـﺮﹺﺽﹲ ﻟﻤ ﻦ ﻧﹶﺎﻭﺍ ﻙ ،ﻋﺎ ﺩﺗﹸ ﻚ ﺍﻹ ﺣﺴـﺎﻥ ﺇﻟﹶﻰ ﺍﻟﹾ ﻤﺴﻴﺌﻴ ﻦ، ﻭ ﺳﻨﱠﺘﹸـﻚ ﺍﻹﺑﻘﹶﺎﺀُ ﻋﻠﹶﻰ ﺍﻟﹾ ﻤﻌﺘﹶﺪﻳ ﻦ ﺣﱠﺘﻰ ﻟﹶﹶﻘﺪ ﻏﹶ ﺮﺗﹾ ﻬﻢ ﺃﻧﹶﺎﹸﺗﻚ ﻋﻦﹺ ﺍﻟﺮﺟﻮﻉﹺ ،ﻭﺻﹶﺪ ﻫﻢ ﺇﻣﻬﺎﻟﹸﻚ ﻋﻦ ﺍﻟﱡﻨﺰﹸﻭ ﹺﻉ .ﻭﺇﻧﱠ ﻤﺎ ﹶﺗﺄﱠﻧﻴﺖﹶ ﺑﻬ ﻢ ﻟﻴﻔﻴﺌﹸﻮﺍ ﺇﹶﻟﻰ ﺃﻣـﺮﹺ ﻙ ،ﻭﺃﻣ ﻬﹾﻠـﺘﹶ ﻬ ﻢ ﺛﹶﻘـ ﹰﺔ ﺑﹺـﺪ ﻭﺍﹺﻡ ﻣﻠﹾﻜـ ﻚ، ﹶﻓﻤﻦ ﹶﻛﺎ ﻥ ﻣ ﻦ ﺃ ﻫ ﹺﻞ ﺍﻟﺴﻌﺎ ﺩﺓ ﹶﺧﹶﺘ ﻤﺖﹶ ﻟﹶـ ﻪﹺﺑ ﻬـﺎ ،ﻭﻣـ ﻦ ﻛﹶـﺎﻥ ﻣـﻦ ﺃ ﻫـﻞ ﺍﻟ ﱠﺸـﻘﹶﺎﻭﺓ ﺧﹶﺬﹶﻟﹾﺘﹶـ ﻪ ﻟﹶ ﻬـﺎ ،ﹸﻛﱡﻠﻬـ ﻢ ﺻﹶـﺎﺋ ﺮﻭﻥ ﺇﻟﹶـﻰ ﺣﻜﹾﻤﻚ ﻭﹸﺍﻣﻮ ﺭ ﻫ ﻢ ﺁﺋﻠﹶﺔ ﺇﻟﹶﻰ ﺃﻣـﹺﺮﻙ ،ﻟﹶﻢ ﻳﻬﹺﻦ ﻋﻠﹶﻰ ﹸﻃـﻮ ﹺﻝ ﻣــ ﺪﺗﻬﹺﻢ ﺳﻠﹾﻄﹶﺎﹸﻧــ ﻚ ﻭﻟﹶـﻢ ﻳــﺪﺣ ﹾﺾ ﻟﹶﺘــﺮﻙ ﻣﻌـﺎ ﺟﻠﹶﺘﹺﻬ ﻢ ﺑﺮﻫﺎﹸﻧﻚ .ﺣ ﺠﹸﺘ ﻚ ﻗﹶﺎﺋ ﻤ ﹲﺔ ﻻﹶ ﹸﺗﺪ ﺣ ﹸﺾ ،ﻭﺳﻠﹾ ﹶﻄﺎﻧﹸﻚ ﺛﹶﺎﹺﺑـ ﹲﺖ ﻻ ﻳﺰﹸﻭ ﹸﻝ ،ﻓﹶﺎﻟﹾﻮﻳﻞﹸ ﺍﻟﺪﺍﺋﻢ ﻟﻤﻦ ﺟﹶﻨﺢ ﻋﹾﻨ ﻚ ،ﻭﺍﻟﹾ ﹶﺨﻴﺒﺔﹸ ﺍﹾﻟﺨﹶﺎ ﺫﻟﹶ ﹸﺔ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٦٥ ﻟﻤﻦ ﹶﺧﺎ ﺏ ﻣﻨﹾﻚ ،ﻭﺍﻟ ﱠﺸﻘﺎ ُﺀ ﺍﻻ ﹾﺷـﹶﻘﻰ ﻟ ﻤـ ﹺﻦ ﺍ ﹾﻏﹶﺘـ ﺮ ﺑﹺـﻚ .ﻣـﺎ ﺃ ﹾﻛﹶﺜ ﺮ ﺗﹶﺼﹶ ﺮﹶﻓ ﻪ ﻓﻲ ﻋ ﹶﺬﺍﺑﹺﻚ ،ﻭﻣﺎ ﺃ ﹾﻃ ﻮ ﹶﻝ ﺗﹶﺮ ﺩ ﺩﻩ ﻓ ﻲ ﻋﹶﻘﺎﺑﹺـ ﻚ، ﻭﻣـﺎ ﺃﺑﻌـ ﺪ ﹶﻏﺎﻳﹶﺘـ ﻪ ﻣـ ﻦ ﺍﻟﹾﹶﻔـ ﺮﺝﹺ ،ﻭﻣـﺎ ﺃﹾﻗﻨﹶﻄﹶـﻪ ﻣـﻦ ﺳـﻬﻮﻟﹶﺔ ﺍﹾﻟ ﻤﺨﹾ ﺮ ﹺﺝ ﻋ ﺪ ﹰﻻ ﻣ ﻦ ﹶﻗﻀﹶﺎﺋ ﻚ ﹶﻻ ﺗﹶﺠﻮ ﺭ ﻓﻴـﻪ ،ﻭﺇﹾﻧﺼﹶـﺎﻓﹰﺎ ﻣـ ﻦ ﺣﻜﹾﻤ ﻚ ﹶﻻ ﹶﺗ ﺤﻴ ﻒ ﻋﹶﻠﻴ ﻪ ،ﹶﻓﻘﹶ ﺪ ﹶﻇﺎﻫ ﺮﺕﹶ ﺍﹾﻟﺤﺠ ﺞ ،ﻭﺃﺑﹶﻠﻴﺖﹶ ﺍﻻ ﻋــﺬﹶﺍ ﺭ ،ﻭﹶﻗـــﺪ ﹶﺗﹶﻘــ ﺪﻣ ﹶﺖﹺﺑـﺎﻟﹾﻮ ﻋﻴـــﺪ ﻭﺗﹶﹶﻠ ﱠﻄﹾﻔــ ﹶﺖ ﻓــﻲ ﺍﻟﺘﱠﺮﻏﻴ ﹺﺐ ،ﻭﺿﹶ ﺮﺑ ﹶﺖ ﺍﻻﻣﺜﹶﺎ ﹶﻝ ،ﻭﺃﻃﹶﻠﹾﺖﹶ ﺍﻻﻣ ﻬﺎ ﹶﻝ ،ﻭﺃ ﱠﺧـ ﺮﺕﹶ ﻭﺃﻧﹾــﺖﹶ ﻣ ﺴــﺘﹶ ﻄﻴﻊ ﻟﹾﻠﻤﻌﺎﺟﹶﻠــﺔ ،ﻭﹶﺗﺄﱠﻧﻴــ ﹶﺖ ﻭﺃﻧﹾــ ﹶﺖ ﻣﻠــﻲﺀٌ ﹺﺑﺎﻟﹾ ﻤﺒﺎﺩ ﺭﺓ ،ﹶﻟﻢ ﹶﺗﻜﹸﻦ ﺃﻧﹶﺎﺗﹸ ﻚ ﻋﺠﺰﺍﹰ ،ﻭﻻ ﺇﻣﻬﺎﻟﹸﻚ ﻭﻫﻨﹰﺎ ،ﻭ ﹶﻻ ﺇﻣ ﺴــﺎ ﹸﻛﻚ ﻏﹶﹾﻔﻠﹶــ ﹰﺔ ،ﻭ ﹶﻻ ﺍﻧﹾﺘ ﹶﻈــﺎﺭﻙ ﻣــﺪﺍ ﺭﺍﹰﺓ،ﺑــ ﹾﻞ ﻟﺘﹶ ﹸﻜــﻮ ﻥ ﺣﺠﹸﺘــ ﻚ ﺃﺑﹶﻠــﻎﹶ ،ﻭﻛﹶﺮﻣــﻚ ﺃﻛﻤــ ﹶﻞ ،ﻭﺇﺣﺴــﺎﹸﻧﻚ ﺃﻭﻓﹶــﻰ ﻭﹺﻧﻌ ﻤﹸﺘ ﻚ ﺃﺗﹶ ﻢ ،ﻛﹸ ﱡﻞ ﺫﻟﻚ ﻛﹶﺎﻥ ﻭﻟﹶ ﻢ ﹶﺗﺰﹶ ﹾﻝ ،ﻭﻫـﻮ ﻛـﺎﺋ ﻦ ﻭﻻﹶ ﺗﹶ ﹶﺰﺍ ﹸﻝ ،ﺣﺠﺘﹸﻚ ﺃﺟ ﱡﻞ ﻣـ ﻦ ﺃﻥ ﺗﻮ ﹶﺻـ ﻒﹺﺑﻜﹸﱢﻠﻬـﺎ ،ﻭﻣﺠـﺪﻙ ﺃ ﺭﹶﻓـﻊ ﻣﻦ ﺃ ﻥ ﺗﹸﺤ ﺪ ﺑﹺ ﹸﻜﹾﻨﹺﻬﻪ ،ﻭﹺﻧﻌﻤﹸﺘﻚ ﺃﻛﹾﺜﹶﺮ ﻣﻦ ﺃﻥ ﺗﹸ ﺤﺼﹶﻰ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٦٦ ﺑﹺﺄﺳﹺﺮﻫﺎ ،ﻭﺇﺣﺴﺎﹸﻧ ﻚ ﺃ ﹾﻛﹶﺜ ﺮ ﻣﻦ ﺃ ﻥ ﺗﹸ ﹾﺸ ﹶﻜ ﺮ ﻋﻠﹶﻰ ﺃﹶﻗﱢﻠـ ﻪ ،ﻭﻗﹶـ ﺪ ﻗﹶﺼﱠ ﺮﹺﺑ ﻲ ﺍﻟ ﺴﻜﹸﻮ ﹸﺕ ﻋـﻦ ﹶﺗﺤ ﻤﻴـﺪﻙ ،ﻭﻓﹶﻬ ﻬﹺﻨـﻲ ﺍﻹﻣ ﺴـﺎﻙ ﻋ ﻦ ﹶﺗ ﻤﺠﻴ ﺪ ﻙ ،ﻭﻗﹸ ﹶﺼﺎ ﺭﺍ ﻱ ﺍﻹﻗﹾﺮﺍ ﺭﹺﺑﺎﹾﻟﺤ ﺴﻮﹺﺭ ﹶﻻ ﺭ ﹾﻏﺒﺔﹰ -ﻳـﺎ ﺇﻟﻬﹺﻲ -ﺑ ﹾﻞ ﻋ ﺠﺰﺍﹰ ،ﹶﻓﻬﺎ ﺃﹶﻧـﺎ ﹶﺫﺍ ﺃ ﺅﻣـﻚ ﺑﹺﺎﻟﹾﻮﹺﹶﻓـﺎﺩﺓ ،ﻭﺃﺳـﺄﹸﻟ ﻚ ﺣﺴﻦ ﺍﻟﺮﻓﹶﺎﺩﺓ ،ﻓﹶ ﹶﺼ ﱢﻞ ﻋﹶﻠﻰ ﻣ ﺤﻤﺪ ﻭﺁﻟـﻪ ﻭﺍ ﺳ ﻤ ﻊ ﻧﹶﺠﻮﺍ ﻱ، ﻭﺍﺳﺘﹶﺠﹺﺐ ﺩﻋﺎﺋﻲ ﻭ ﹶﻻ ﹶﺗ ﹾﺨﺘ ﻢ ﻳﻮﻣﻲﹺﺑ ﹶﺨﻴﺒﺘﻲ ،ﻭ ﹶﻻ ﹶﺗ ﺠﺒ ﻬﻨﹺﻲ ﹺﺑﺎﻟﺮﺩ ﻓﻲ ﻣﺴﺄﹶﻟﺘﻲ ،ﻭﺃﻛﹾﺮﹺ ﻡ ﻣ ﻦ ﻋﹾﻨـﺪ ﻙ ﻣﻨﹾ ﹶﺼـﺮﻓﻲ ﻭﺇﻟﹶﻴـ ﻚ ﻣﻨﹾﻘﹶﹶﻠﺒﹺﻲ ،ﺇﻧﱠ ﻚ ﹶﻏﻴﺮ ﹶﺿﺎﺋﻖ ﺑﹺ ﻤﺎ ﹸﺗﹺﺮﻳ ﺪ ﻭﻻﹶ ﻋﺎﺟﹺﺰ ﻋﻤﺎ ﹸﺗﺴﺄ ﹸﻝ، ﻭﺃﻧﹾﺖﹶ ﻋﹶﻠﻰ ﻛﹸ ﱢﻞ ﺷﹶ ﻲﺀ ﹶﻗ ﺪﻳﺮ ،ﻭﻻ ﺣﻮﻝﹶ ﻭﻻ ﹸﻗﻮﹶﺓ ﺇﻻﱠ ﺑﹺﺎ ِﷲ.
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٦٧ ﺧﻄﺐ ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )ﺃﻋﺰﻩ ﺍﷲ( ﺍﻟﺨﺎﺻﺔ ﺑﺸﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ ﺃﻧﱠــﻪ ﻟﻄﺎﻟﻤــﺎ ﺭﺍﻭﺩﺗﻨــﻲ ﻓﻜــﺮﺓ ﻓــﻲ ﺫﻫﻨــﻲ ﺃﺭﺩﺕ ﺗﻄﺒﻴﻘﻬـﺎ ﻓـﻲ ﺍﻟﻤﺠﺘﻤـﻊ ﺍﻹﺳـﻼﻣﻲ ،ﻭﻫـﺬﻩ ﺍﻟﻔﻜـﺮﺓ ﻗـﺪ ﻫﺠ ﺮﺕ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺍﻟﻌﺮﺍﻕ ﻣـﻊ ﺷـﺪﻳﺪ ﺍﻷﺳـﻒ، ﻭﻟﻌﻞﱠ ﻫﻨﺎﻙ ﺃﻋﺬﺍﺭ ،ﻛﻮﺟﻮﺩ ﺍﻟﺒﻌﺚ ﺍﻟﻜﺎﻓﺮ ﻭﻣﺎ ﻳﻘﻮ ﻡ ﺑـﻪ ﻣﻦ ﻣﻨﻊﹴ ﻟﻬﺬﻩ ﺍﻟﺸﻌﻴﺮﺓ ﻛﺒﺎﻗﻲ ﺍﻟﺸﻌﺎﺋﺮ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ،ﻭﻟﻮ ﻋﻦ ﻃﺮﻳﻖ ﻏﻴﺮ ﻣﺒﺎﺷﺮ ،ﻛﹶﻐﻠﻖ ﺍﻟﻤﺴﺎﺟﺪ ﻓﻲ ﻭﻗﺖ ﻣﺒﻜـﺮ ﻣﻦ ﺍﻟﻠﻴﻞ ،ﻭﺑﺬﻟﻚ ﺇﻋﺘﺎﺩ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻋﺪﻡ ﺯﻳﺎﺭﺓ ﺃﺋ ﻤﺘﻬﻢ ﻭﻣﺴﺎﺟﺪﻫﻢ ﻓﻲ ﺍﻟﻠﻴﻞ ،ﻭﻫﺬﺍ ﻣـﺎ ﺃﻟﻐـﺎﻧﻲ ﻣـﻦ ﻫـﺬﺍ ﺇﻟـﻰ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٦٨ ﻳﻮﻣﻨﺎ ﻫﺬﺍ .ﻟﻜﻦ ﻣﻊ ﺍﺧﺘﻼﻑ ﺍﻟﻌﺬﺭ ﻓﻲ ﺑﻌﺾ ﺍﻟﻤﺴـﺎﺟﺪ ﻣﻊ ﺑﻘﺎﺋﻪ ﻓﻲ ﻣﺮﺍﻗﺪﻧﺎ ﻣﻊ ﺷﺪﻳﺪ ﺍﻷﺳﻒ ،ﻭﺳﻨﺴـﻌﻰ ﺇﻟـﻰ ﺇﻟﻐﺎﺀ ﺫﻟﻚ ﻓﻲ ﺃﻗﺮﺏ ﻭﻗﺖ ﻣﻤﻜﻦ ﺇﻥ ﺷﺎﺀ ﺍﷲ. ﺇﺿﺎﻓﺔ ﺇﻟـﻰ ﺃﻥ ﻫـﺬﻩ ﺍﻟﻔﻜـﺮﺓ ﻓﻴﻬـﺎ ﺟﻬﺘـﻴﻦ :ﺟﻬـﺔ ﺩﻳﻨﻴﺔ ﻭﻫﻲ ﺍﻷﻫﻢ ،ﻭﻓﻴﻬﺎ ﻭﺟﻬﺔ ﺳﻴﺎﺳﻴﺔ ﻭﻫـﻲ ﻻ ﺗﻨﻔـﻚ ﻋﻦ ﺍﻟﺠﻬﺔ ﺍﻷﻭﻟﻰ ﻓﻲ ﺃﻏﻠـﺐ ﺍﻟﻤـﻮﺍﺭﺩ ﻭﺧﺼﻮﺻـﺎﹰ ﻓـﻲ ﻣﺜﻞ ﻇﺮﻭﻓﻨﺎ ﺍﻟﺴﻴﺎﺳﻴﺔ. ﻭﻟﻨﺄﺧــﺬ ﺻــﻼﺓ ﺍﻟﺠﻤﻌــﺔ ﺍﻟﺘــﻲ ﺃﺣﻴﺎﻫــﺎ ﺍﻟﺴــﻴﺪ ﺍﻟﻮﺍﻟﺪ ﺑﻔﻀﻞ ﺭﺑﻲ ،ﻓﻬﻲ ﺃﻳﻀـﺎﹰ ﺫﺍﺕ ﻣﻌﻨـﻰ ﺩﻳﻨـﻲ ﻭﻫﻮ ﺍﻷﻛﺒﺮ ،ﻭﻣﻌﻨﻰ ﺳﻴﺎﺳﻲ ﻭﺍﺿـﺢ ﻟـﺪﻯ ﺍﻟﺠﻤﻴـﻊ ﺑﻤـﺎ ﻓﻴﻬﻢ ﺍﻟﻼﻧﻈـﺎﻡ ﺍﻟﺴـﺎﺑﻖ ،ﺍﻟـﺬﻱ ﺃﺭﺍﺩ ﺗـﺪﻣﻴﺮﻫﺎ ﻭﺗﻤﺰﻳﻘﻬـﺎ ﻣﻬﻤﺎ ﻛﻠﻒ ﺍﻷﻣﺮ )ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ(. ﻭﻛﺬﻟﻚ ﻓﻨﺤﻦ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ ﺍﻟﺬﻱ ﺗﺰﺩﺍﺩ ﺍﺳﺘﺤﺒﺎﺏ ﻫﺬﻩ ﺍﻟﻔﻜـﺮﺓ -ﺃﻭ ﻗـﻞ ﺍﻟﻌﺒـﺎﺩﺓ -
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٦٩ ﻓﻴﻪ ﺍﺯﺩﻳﺎﺩﹰﺍ ﺑـﺎﻟﻤﻌﻨﻰ ﺍﻟﻌـﺎﻡ ﻭﻛـﺬﻟﻚ ﺑـﺎﻟﻤﻌﻨﻰ ﺍﻟﺨـﺎﺹ. ﻭﺃﻫﻢ ﺗﺮﺍﺑﻂ ﺑﻴﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻮ ﺍﻟﺼﹶﻮﻡ، ﻓﻬﻲ ﻻ ﻳﻤﻜﻦ ﺍﻹﺗﻴﺎﻥ ﺑﻬﺎ ﻣﻦ ﺩﻭﻥ ﺍﻟ ﹶﺼﻮﻡ ،ﻭﻓـﻲ ﻧﻔـﺲ ﺍﻟﻮﻗﺖ ﻓﻬـﻲ ﺗﺨﻠﹼـﻲ ﻋـﻦ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻟﻌـﺰﻭﻑ ﻋﻨﻬـﺎ ﺑﻜـﻞﱢ ﺗﻔﺎﺻــﻴﻠﻬﺎ ﻣــﻦ ﻃﻌــﺎﻡﹴ ﻭﺷــﺮﺍ ﹴﺏ ﻭﺍﺟﺘﻤــﺎ ﹴﻉ ﻣــﻊ ﺍﻟﻨــﺎﺱ ﻭﺍﻟﺨـﻮﺽ ﺑـﺄﻣﻮﺭ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻟﻨﹶـﻮﻡ ﻭﺇﻟـﻰ ﻏﻴـﺮ ﺫﻟـﻚ ﻣـﻦ ﻣﺘﻄﻠﺒﺎﺕ ﺍﻟﺤﻴﺎﺓ. ﻭﻫــﺬﻩ ﺍﻟﻌﺒــﺎﺩﺓ ﺃﻣــﺎ ﻣﺴــﺘﺤﺒﺔ ﻭﺃﻣــﺎ ﻭﺍﺟﺒــﺔ .ﺇﺫﻥ ﻓﺎﻹﻋﺘﻜﺎﻑ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺘﻲ ﻫﺠ ﺮﺕ ﻭﻟﺴـﻨﻴﻦ ﻃـﻮﺍﻝ، ﺃﻣـﺎ ﺃﻥ ﺗﻜـﻮﻥ ﻣﺴـﺘﺤﺒﺔ ﻭﺃﻣـﺎ ﺃﻥ ﺗﻜـﻮﻥ ﻭﺍﺟﺒـﺔ ،ﻭﻫـﻲ ﺑﺎﻷﺻﻞ ﻣﺴﺘﺤﺒﺔ ،ﻟﻜﻦ ﹶﺗﺠﹺﺐ ﺑﺎﻟﹶﻨـﺬﺭ ﻭﺍﻟﻌﻬـﺪ ﻭﺍﻟﻴﻤـﻴﻦ، ﻭﻛﺬﻟﻚ ﺇﺫﺍ ﺍﻋﺘﻜﻒ ﻳﻮﻣﻴﻦ ﻓﻴﺠـﺐ ﺍﻟﺜﺎﻟـﺚ ﻭﻻ ﻳﺠـﻮﺯ ﺗﺮﻛﻪ ﺍﺧﺘﻴﺎﺭﹰﺍ -ﺃﻱ ﻳﺠﺐ ﺍﻹﺗﻤﺎﻡ ﺛﻼﺛﺎﹰ -ﻭﻫﻜﺬﺍ ،ﻭﻫـﻮ ﻣﺪﻭﻥ ﻓﻲ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻌﻤﻠﻴـﺔ ﺑﻄﺒﻴﻌـﺔ ﺍﻟﺤـﺎﻝ ،ﺇﻻ ﺃﻧﱠـﻪ ﻣـﻊ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٧٠ ﺷـﺪﻳﺪ ﺍﻷﺳـﻒ ﻓـﺈ ﻥ ﺃﻛﺜـﺮ ﺍﻟﺪﺍﺭﺳـﻴﻦ ﻟﻠﻔﻘـﻪ ﻭﻟﻠﺮﺳـﺎﻟﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺣﻴﻦ ﺍﻟﻮﺻـﻮﻝ ﺇﻟـﻰ ﻫـﺬﻩ ﺍﻟﻌﺒـﺎﺩﺓ ﺃﻭ ﺇﻟـﻰ ﻫـﺬﺍ ﺍﻟﺒﺎﺏ ﻳﺘﺮﻛﻮﻧﻬﺎ ،ﻟﻌﺪﻡ ﺇﻣﻜﺎﻥ ﺍﻹﺗﻴـﺎﻥ ﺑﻬـﺎ ﺣﺎﻟﻬـﺎ ﺣـﺎﻝ ﺍﻟ ﺤﺞ ،ﻭﻫﻮ ﺃﻳﻀﺎﹰ ﻋﺒﺎﺩﺓ ﻗﺪ ﺣﹺﺮﻡ ﺍﻟﻌﺮﺍﻗﻴﻴﻦ ﻣﻨﻬﺎ ﺇﻻ ﻣـﻦ ﺍﻧﺘﻤﻰ ﺇﻟﻰ ﺣﺰﺏ ﺍﻟﺒﻌﺚ ﺍﻟﻜﺎﻓﺮ ﻭﻟﺰﻣﻦ ﻃﻮﻳﻞ ﺃﻭ ﺗﻌﺎﻭﻥ ﻣﻌﻬﻢ ﺗﻌﺎﻭﻧﹰﺎ ﻣﻌﺘﺪ ّﺑﻪ. ﻭﺳﻴﺄﺗﻲ ﺍﻟﻨﻘﺎﺵ ﻓﻲ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻲ ﹸﺧﻄﺒﺔ ﺃﺧﺮﻯ ﺇﻥ ﺑﻘﻴﺖ ﺍﻟﺤﻴﺎﺓ. ﺇﺫﻥ ﺑﻌﺪ ﺃﻥ ﻋﺮﻓﻨﺎ ﺃﻥ ﻟﻺﻋﺘﻜـﺎﻑ ﻓﻮﺍﺋـﺪ ﺃﺧﺮﻭﻳـﺔ ﻭﺃﺧﻼﻗﻴـﺔ ﺟـﺪﹰﺍ ﻣﻬﻤـﺔ ﻭﺫﺍﺕ ﻧﺘـﺎﺋﺞ ﺇﻳﺠﺎﺑﻴـﺔ ﺟﻤـﺔ ﻻ ﻳﻤﻜﻦ ﻣﻌﻪ ﺗﺮﻛﻬﺎ ،ﻓﺈ ﻥ ﺍﻟﻤﺠﺘﻤﻊ ﻓﻲ ﺣﺎﺟﺔ ﻣﻠﺤﺔ ﻟﻤﺜﻞ ﻫـﺬﻩ ﺍﻟﻨﺘـﺎﺋﺞ ﺍﻟﺘـﻲ ﺗﺴـﻴﺮ ﺑـﺎﻟﻤﺠﺘﻤﻊ ﻧﺤـﻮ ﺍﻟﺘﻜﺎﻣـﻞ ﻻ ﺍﻟﺘﺴﺎﻓﹸﻞ )ﺑﻌﻮﻧﻪ ﺗﻌﺎﻟﻰ( ،ﻭﺗﺠﻌﻞ ﻣﻦ ﺍﻟﻨﻔﺲ ﺫﺍﺕ ﺷﻔﹼﺎﻓﻴﺔ ﺭﺍﻗﻴﺔ ﺗﺠﺮﺩﻫﺎ ﻋﻦ ﻛ ﱢﻞ ﺍﻟﺮﺫﺍﺋﻞ ﻭﺍﻟﺘﺴﺎﹸﻓﻞ ﺑﻌﺪ ﺇﺫ ﻳﺄﺗﻲ ﺑﻪ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٧١ ﹸﻗﺮﺑﺔ ﺇﻟﻰ ﺍﷲ ﺟﻞﱠ ﻭﻋﻼ. ﺃﻣﺎ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﻟﺴﺎﻣﻴﺔ ﻻ ﻣﻄﻠﻘﹰﺎ ،ﻓﺈﻥ ﻓﻴـﻪ ﺃﻳﻀﺎﹰ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻜﺜﻴﺮﺓ ﻭﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻜﺒﻴـﺮﺓ ﺍﻟﺘـﻲ ﺗﺄﺧـﺬ ﺑﻴـﺪ ﺍﻟﻤﺠﺘﻤﻊ ﺇﻟﻰ ﺭﺏ ﻏﻔﻮﺭ ﻭﺇﻟﻰ ﺑﻠﺪﺓ ﻃﻴﺒﺔ ﻻ ﹸﺧﺒﺚ ﻓﻴﻬﺎ. ﺇﺫﻥ ﻓﻠــﻨﻜﻦ ﻳــﺪﺍﹰ ﺑﻴــﺪ ﻹﺭﺟــﺎﻉ ﻫــﺬﻩ ﺍﻟﻌﺒــﺎﺩﺓ ﺍﻟﻤﻬﺠﻮﺭﺓ ،ﺃﻻ ﻭﻫﻲ ﺍﻹﻋﺘﻜﺎﻑ ،ﻭﺫﻟـﻚ ﺑﻌـﺪ ﺃﻥ ﻧـﺪﻋﻮ ﺇﻟﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻬﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺼـﻮﺭﺓ ﺟﻤﺎﻋﻴـﺔ ﻭﻓـﻲ ﻣﺴـﺠﺪ ﺍﻟﻜﻮﻓﺔ ﺍﻟﻤﻌﻈﻢ ،ﻭﻓﻲ ﺍﻷﻳـﺎﻡ ﺍﻟﺜﻼﺛـﺔ ﺍﻷﻭﻟـﻰ ﻣـﻦ ﺷـﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ. ﻭﻟــﺘﻜﻦ ﻓﻴــﻪ ﺻــﻠﻮﺍﺗﻜﻢ ﻣ ﻮﺣــﺪﺓ ،ﻭﻋﺒــﺎﺩﺍﺗﻜﻢ ﻭﺃﺩﻋﻴﺘﻜﻢ ﻭﺑﺎﻗﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻓﻴﻪ ﻣﻮ ﺣﺪﺓ ﺃﻳﻀـﹰﺎ ﻭﺑﺼـﻮﺕ ﻭﺍﺣﺪ ،ﻟﻜﻲ ﻳﻜﻮﻥ ﻓﻲ ﺫﻟﻚ ﻋﻨـﻮﺍﻥ ﺍﻟﻮﺣـﺪﺓ ﻭﺍﻟﺘـﺂﻟﻒ ﺑﻴﻦ ﺍﻟﻤﺠﺘﻤﻌﺎﺕ ﻛﺎﻓﺔ ،ﻓﻬﻮ ﺃﻳﻀـﹰﺎ ﻳﺸـﺒﻪ ﺍﻟﺤـ ﺞ ﺑﺼـﻮﺭﺓ ﻭﺃﺧﺮﻯ ﻭﻟﻮ ﻣﻦ ﺑﻌﺾ ﺍﻟﺠﻬﺎﺕ.
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٧٢ ﻭﻋﻤﻮﻣـﺎﹰ ﻓـﺈﻥ ﻣـﻦ ﻭﺟـﺐ ﻋﻠﻴـﻪ ﺍﻹﻋﺘﻜـﺎﻑ ﻓـﻲ ﺍﻟﻤﺴﺠﺪ ﻭﻓـﻲ ﺃﻓﻀـﻞ ﺍﻟﻤﺴـﺎﺟﺪ )ﻫـﻮ ﻣﺴـﺠﺪ ﺍﻟﻜﻮﻓـﺔ ﺍﻟﻤﻌ ﱠﻈﻢ( ،ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﺃﻳﻀﺎﹰ ﻓـﻲ ﺍﻟﺮﺳـﺎﺋﻞ ﺍﻟﻌﻤﻠﻴـﺔ، ﻭﺇﺫﺍ ﻭﺟـﺐ ﻓـﻼ ﻳﺠـﻮﺯ ﻟـﻪ ﺍﻟﺨـﺮﻭﺝ ﻣـﻦ ﺍﻟﻤﺴـﺠﺪ ﺇﻻ ﻟﻸﺳـﺒﺎﺏ ﺍﻟ ﻤﺴـ ﻮﻏﺔ ،ﻭﻳﻤﻜـﻦ ﻣﺮﺍﺟﻌﺘﻬـﺎ ﻓـﻲ ﺍﻟﻜﺘـﺐ ﺍﻟﻤﺨﺼﻮﺻﺔ ﻣﻊ ﻣﻼﺣﻈـﺔ ﺷـﺮﻁ ﺍﻟﻄﻬـﺎﺭﺓ ﻭﻏﻴﺮﻫـﺎ ﻣـﻦ ﺍﻟﺸﺮﻭﻁ ﺍﻟﻤﺪﻭﻧﺔ ،ﻭﺇﻻ )ﺃﻱ ﻣـﻊ ﻋـﺪﻡ ﺍﻟﺘﻔﻘﱡـﻪ ﻓـﻲ ﻫـﺬﺍ ﺍﻟﺼﺪﺩ( ﻓﺎﻟﹶﺘﺮﻙ ﺃﻭﻟﻰ .ﻭﻋﻤﻮﻣﺎﹰ ﻓﻬﻮ ﻓﻲ ﺍﻟﻜﺘﺐ ﻣﻮﺟﻮﺩ ﻓﻲ ﺃﺑﻮﺍﺑﻬﺎ ﺍﻟﻤﺨﺼﻮﺻﺔ ،ﻭﻟﻴﺲ ﻓﻴﻬﺎ ﺗﻌﻘﻴﺪ ﻣـﻦ ﻧـﻮﺍﺣﻲ ﺃﺧﺮﻯ ،ﺃﻱ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒـﺎﺏ ﻳﺴـﻬﻞ ﻓﻬﻤـﻪ ﻋﻠـﻰ ﺍﻟﺠﻤﻴـﻊ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ. ﻫﺬﺍ ﻣﻀﺎﻓﺎﹰ ﺇﻟﻰ ﺃﻧﻨﺎ ﻳﻤﻜﻨﻨﺎ ﺍﺳﺘﻐﻼﻟﻪ ﺑﺄﻣﻮﺭ ﺩﻧﻴﻮﻳـ ﺔ ﺳﺎﻣﻴﺔ ﺃﺧﺮﻯ ،ﻟﻜﻲ ﹶﻧﺨﺮﺝ ﻣﻦ ﻣﺠﺘﻤﻌﻨـﺎ ﻣـﻦ ﺍﻟ ﹸﻈﻠﻤـﺎﺕ ﺇﻟﻰ ﺍﻟﻨﻮﺭ ،ﻓﻴﻤﻜﻦ ﺃﻥ ﻧﺴﺘﻐﻞ ﻫﺬﻩ ﺍﻟﻌﺒـﺎﺩﺓ ﻟﻜـﻲ ﻧﹸﺴـﻤﻊ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٧٣ ﻛﻼﻣﻨﺎ ﻭﺻﻮﺗﻨﺎ ﺇﻟﻰ ﺍﻟﻌﺎﻟﻢ ﻛﻠﹼﻪ ،ﻭﺫﻟﻚ ﺑﺎﻟﻤﻄﺎﻟﺒـﺔ ﺑﻌـ ﺪﺓ ﺃﻣﻮﺭ ،ﻣﻨﻬﺎ: ﺃﻭ ﹰﻻ :ﺍﻟـﺪﻋﺎﺀ ﷲ ﻋـ ﱠﺰ ﻭﺟـﻞ ﻟﺮﻓـﻊ ﺍﻻﺣـﺘﻼﻝ ﻋـﻦ ﻓﻠﺴﻄﻴﻦ ﺍﻟﻤﺤﺘﻠﱠﺔ )ﺑﻌﻮﻧﻪ ﺗﻌﺎﻟﻰ(. ﺛﺎﻧﻴﺎﹰ :ﺍﻟﺪﻋﺎﺀ ﷲ ﻋﺰﱠ ﻭﺟﻞ ﻟﺮﻓﻊ ﺍﻻﺣﺘﻼﻝ ﻋﻦ ﺑﻠﺪﻧﺎ ﺍﻟﻌﺰﻳﺰ )ﺑﻌﻮﻧﻪ ﺗﻌﺎﻟﻰ(. ﺛﺎﻟﺜﺎﹰ :ﺍﻟﺪﻋﺎﺀ ﷲ ﻋ ﱠﺰ ﻭﺟﻞ ﻟﻠﺘﺨﱡﻠﺺ ﻣـﻦ ﺍﻹﺭﻫـﺎﺏ ﻭﺍﻹﺭﻫﺎﺑﻴﻴﻦ ﻭﻣﻦ ﺍﻟﺪﻭﻝ ﺍﻹﺭﻫﺎﺑﻴﺔ )ﻛﺈﺳﺮﺍﺋﻴﻞ ﻭﺃﻣﺮﻳﻜﺎ( ﻭﻏﻴﺮﻫﺎ. ﺭﺍﺑﻌﺎﹰ :ﺍﻟﺪﻋﺎﺀ ﷲ ﻋﺰﱠ ﻭﺟﻞ ﻟﻜﻲ ﺗﻜـﻮﻥ ﺍﻟﺤﻜﻮﻣـﺔ ﺑﻴﺪ ﺍﻟﻌﺮﺍﻗﻴﻴﻦ ﻣﺴﺘﻘﱠﻠﺔ ﻋﻦ ﺍﻻﺣﺘﻼﻝ ﻭﺍﻟﻈﻠﻢ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ. ﺧﺎﻣﺴﹰﺎ :ﺍﻧﺘﻈـﺎﺭ ﺍﻟﻔـﺮﺝ ﻭﺍﻟﻈﻬـﻮﺭ )ﻇﻬـﻮﺭ ﻣﻮﻻﻧـﺎ ﻭﺇﻣﺎﻣﻨﺎ ﻭﻗﺎﺋﺪﻧﺎ ﻭﺭﺋﻴﺴﻨﺎ ﺍﻹﻣـﺎﻡ ﺍﻟﻤﻬـﺪﻱ ،(ﻭﺃﻥ ﻳﻠﹸـﻢ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٧٤ ﺑﻪ ﺷﹶﻌﺜﻨﺎ ﻭﻳﺮﺗﻖ ﺑﻪ ﻓﹶﺘﻘﹶﻨﺎ ﻭﻳﻌﺰﹼ ﺑـﻪ ﺫﱠﻟﺘﻨـﺎ ﻭﻳﺴـﺪ ﺑـﻪ ﺧﻠﱠﺘﻨـﺎ ﻭﻳﻜﱢﺜﺮ ﺑﻪ ﻗﻠﱠﺘﻨﺎ ﺇﱠﻧ ﻪ ﻋﻠﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﻘﺎﺩﺭﻳﻦ ﺑﺮﺣﻤﺘـﻚ ﻳـﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﺣﻤﻴﻦ. ﻓﺒﺬﻟﻚ ﺟﻤﻌﻨﺎ ﺧﻴﺮﻳﻦ :ﺧﻴﺮ ﺗﻘﻮﻳﻢ ﺍﻟـﻨﹶﻔﺲ ،ﻭﺧﻴـﺮ ﺗﻘﻮﻳﻢ ﺍﻟﻤﺠﺘﻤﻊ ،ﻭﻛﻠﻴﻬﻤﺎ ﺫﺍﺕ ﻓﺎﺋﺪﺓ ﻻ ﻳﻀﺎﻫﻴﻬﺎ ﻓﺎﺋﺪﺓ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ ،ﻓﻨﺮﺟﻮ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻟﻘﺎﺩﺭﻳﻦ ﻋﻠﻰ ﺃﺩﺍﺀ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻋﺪﻡ ﺍﻟﺘﻘﺼﻴﺮ ﻓﻲ ﺃﺩﺍﺋﻬﺎ ﻣﻌﻨﺎ .ﻭﻟﺘﺴﻌﻮﺍ ﺇﻟـﻰ ﺫﻟﻚ ﻣﻦ ﺍﻟﻴﻮﻡ ﺑﺎﻥ ﺗ ﱠﻄﻠﻌﻮﺍ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻓﻲ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻌﻤﻠﻴـﺔ ،ﺃﻣـﺎ ﺑﻘﺮﺍﺀﺗﻬـﺎ ﺃﻭ ﺩﺭﺍﺳـﺘﻬﺎ ﺣﺴـﺐ ﺍﻟﻤﻄﻠـﻮﺏ، ﻭﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺑﻌﺾ ﻣﻘ ﻮﻣـﺎﺕ ﺍﻟ ﹶﺼـﻮﻡ ﺍﻟـﺬﻱ ﻻ ﻳﻘـﻮﻡ ﺍﻹﻋﺘﻜﺎﻑ ﺇﻻ ﺑﻪ ،ﻫﺬﺍ ﻣﻦ ﻧﺎﺣﻴﺔ. ﻭﻣـﻦ ﻧﺎﺣﻴـﺔ ﺃﺧـﺮﻯ :ﺍﺳـﻌﻮﺍ ﺇﻟـﻰ ﻣﺮﺍﺟﻌـﺔ ﺑﻌـﺾ ﺍﻟﻤﺨﺘﺼﹼﻴﻦ ﻟﻠﺘﻨﺴﻴﻖ ﻣﻌﻬﻢ ﻟﻠﻘﻴﺎﻡ ﺑﻬﺬﺍ ﺍﻷﻣﺮ ،ﻓﺈﻥ ﺍﻟﻌـﺪﺩ ﺍﻟﻤﻄﻠﻮﺏ ﻣﻌﻴﻦ ﻻ ﻣﻔﺘﻮﺡ ،ﺣﻴـﺚ ﺃﻥ ﺍﻟﻤﺴـﺠﺪ ﻻ ﻳﺴـﻊ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٧٥ ﺍﻟﻜﺜﻴﺮﻳﻦ ﻛﻤـﺎ ﻫـﻮ ﻣﻌﻠـﻮﻡ ﻟﻜـﻞﱢ ﺫﻱ ﻧﻈـﺮ ،ﻭﻟـﺬﺍ ﻋﻠﻴﻨـﺎ ﺗﺮﺗﻴﺐ ﺫﻟـﻚ ﻗـﺪﺭ ﺍﻟﻤﺴـﺘﻄﺎﻉ ﻣﻌﻜـﻢ ﺟـﺰﺍﻛﻢ ﺍﷲ ﺧﻴـﺮ ﺟﺰﺍﺀ ﺍﻟﻤﺤﺴﻨﻴﻦ. ﻭﻫــﺬﻩ ﻛﺨﻄــﻮﺓ ﺗﺠﺮﻳﺒﻴــﺔ ﻟﻠﻘﻴــﺎﻡ ﺑــﺄﻛﺒﺮ ﻣﻨﻬــﺎ، ﻭﺧﺼﻮﺻﹰﺎ ﻓـﻲ ﻟﻴـﺎﻟﻲ ﺍﻟﻘـﺪﺭ ﺍﻟﺠﻠﻴﻠـﺔ ﺍﻟﻤﻨﺰﻟـﺔ ﺍﻟﻌﻈﻴﻤـﺔ ﺍﻟﻘﺪﺭ ﻓﻔﻴﻬﺎ:9 87 654[ : ; < = > ?@ ،(١)ZBAﻭﻫﻲ ﺧﻴﺮ ﻣﻦ ﺃﻟﻒ ﺷﻬﺮ ﺑﻨ ﱢﺺ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﹼﺔ ﻭﺍﻹﺟﻤﺎﻉ ﻭﺍﻟﻌﻘﻞ. ﻭﺍﻹﻋﺘﻜﺎﻑ ﻋﺒﺎﺩﹲﺓ ﹸﺷﺮﹺﻋﺖ ﻷﺟـﻞ ﺗﺤﻘﻴـﻖ ﺑﻌـﺾ ﺍﻟﻄﻠﺒــﺎﺕ ،ﻓﻜﺄﻧــﻚ ﺇﺫﺍ ﺗﺠــﺮﺩﺕ ﻋــﻦ ﺍﻟــﺪﻧﻴﺎ ﺑﺎﻟﺼﹶــﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻌﺒـﺎﺩﺍﺕ ﺍﻟﺘـﻲ ﻫﻲ ﺇﻣﺎ ﺟﺰﺀ ﻣﻦ ﺍﻹﻋﺘﻜﺎﻑ ﺃﻭ ﺷﺮﻁ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ،ﻓﺈﻥ ﻫﺬﺍ ﻳﺴ ﻬﻞ ﺃﻭ ﻳﺰﻳﺪ ﻣﻦ ﺍﺣﺘﻤﺎﻟﻴﺔ ﹶﻗﺒﻮﻝ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﻄﻠـﺐ ) (١ﺳﻮﺭﺓ ﺍﻟﻘﺪﺭ ،ﺍﻵﻳﺔ.(٥ - ٤) :
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٧٦ ﺍﻟﺬﻱ ﺃﻧﺖ ﻟﻪ ﻣﻌﺘﻜﻒ ،ﻭﻫﺬﺍ ﻻ ﺇﺷﻜﺎﻝ ﻓﻴـﻪ ﺷـﺮﻋﹰﺎ ﻭﻻ ﻋﻘـﻼﹰ ،ﺣﻴـﺚ ﻗـﺎﻝ ﺗﻌـﺎﻟﻰ،(١)Z10/[ : ﻟﻜﻦ ﻳﺠﺐ ﺃﻥ ﻳﻜﻮﻥ ﺑ ﹸﻄﺮﻕ ﻣﺸﺮﻭﻋﺔ ﻻ ﻣﺒﹶﺘﺪﻋﺔ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ،ﻭﻫﻨﺎ )ﺃﻱ ﺍﻹﻋﺘﻜﺎﻑ( ﻋﺒـﺎﺩﺓ ﻣﺸﹶـ ﺮﻋﺔ ﻣـﻦ ﻗﺒـﻞ ﺍﻟﻤﻮﻟﻰ ﺟﻞﱠ ﻭﻋﻼ ﻭﻣﻄﺎﺑﻘﺔ ﻟﻠﻘـﺮﺁﻥ ﻭﺍﻟ ﺴـﱠﻨﺔ ﻭﺍﻹﺟﻤـﺎﻉ ﻭﺍﻟﻌﻘﻞ ،ﻭﻻ ﺇﺷﻜﺎﻝ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ. ﻭﺳﻨﻜﻮﻥ ﺑـﺬﻟﻚ ﻗـﺪ ﺃﺭﺟﻌﻨـﺎ ﻋﺒـﺎﺩﺓﹰ ﻗـﺪ ﺍﻧـﺪﺛﺮﺕ ﻟﺴﻨﻴﻦ ﻃﻮﺍﻝ ﻣﻊ ﺷﺪﻳﺪ ﺍﻷﺳﻒ ،ﻭﻫﻲ ﻋﺒـﺎﺩﹲﺓ ﻛﻤـﺎ ﻗﻠﻨـﺎ ﺗﺠﻤـﻊ ﺧﻴـﺮ ﺍﻟـﺪﻧﻴﺎ ﻭﺧﻴـﺮ ﺍﻵﺧـﺮﺓ ﻭﺗﺠﻤـﻊ ﻛﺜﻴـﺮﺍﹰ ﻣـﻦ ﺍﻟﻌﺒـﺎﺩﺍﺕ ﻣﺜـﻞ ﺍﻟ ﹶﺼـﻮﻡ ﻭﺍﻟ ﺤـﺞ ،ﻭﺗﻀـﻢ ﺃﻧﻮﺍﻋـﹰﺎ ﻛﺜﻴـﺮﹰﺓ ﻏﻴﺮﻫﺎ ﻛﻤﺎ ﻻ ﻳﺨﻔﻰ. ) (١ﺳﻮﺭﺓ ﻏﺎﻓﺮ ،ﺍﻵﻳﺔ.(٦٠) :
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٧٧ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﻣﺤﻜﻢ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰh[ : onmlkji .(١)Zsrqp ﻟﻌﻞﱠ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﻳﻢ ﺍﻟﺘـﻲ ﺫﹸﻛﺮ ﻓﻴﻬﺎ ﻛﻠﻤﺔ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺑﺎﻟﻨﹶﺺﱢ -ﻟﻮ ﹶﺻﺢ ﺍﻟﺘﻌﺒﻴﺮ - ﻓﻘﺪ ﹸﺍﺷـﻴﺮ ﺇﻟﻴـﻪ ﻣـﻦ ﺩﻭﻥ ﺍﻟﺘﺼـﺮﻳﺢ ﺑﺎﺳـﻤﻪ ،ﻣﺜـﻞ ﻗﻮﻟـﻪ ﺗﻌــﺎﻟﻰ ،(٢)Zy xwvu[ :ﻓﻬﻨـ ـﺎ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ ﺍﻟﻌﻬﺪﻳﺔ ،ﻭﻗﺪ ﻳﻜﻮﻥ ﺑﻨﺎﺀﺍﹰ ﻋﻠـﻰ ﺃﻃﺮﻭﺣـﺔ ﺃﺧﺮﻯ) :ﻣﻄﻠﻖ ﺍﻟﺸﻬﺮ( ﺍﻟﺬﻱ ﻳﺴﻮ ﹸﻍ ﻓﻴـﻪ ﺍﻟﺼـﻴﺎﻡ ،ﺇﻻ ﺃﻥ ﺍﻟﻤﺘﺒﺎ ﺩﺭ ﻫﻮ ﺃﻛ ﻤﻞ ﺍﻷﻓﺮﺍﺩ ﻭﻫﻮ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒـﺎﺭﻙ، ) (١ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ.(١٨٥) : ) (٢ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ.(١٨٥) :
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٧٨ ﻭﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﺪﺓ ﺃﻣﻮﺭ ،ﻣﻨﻬﺎ: ﺃﻭ ﹰﻻ :ﻗ ـﺎﻝ ﺗﻌ ـﺎﻟﻰ ،Zi h[ :ﻓﻘ ـﺪ ﻭﺭﺩ ﺍﻟﻨﻬﻲ ﻭﻟﻮ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻜﺮﺍﻫﺔ ﻻ ﺍﻟﺤﺮﻣﺔ ،ﺗﺴـﻤﻴﺔ ﺷـﻬﺮ ﺭﻣﻀﺎﻥ ﺑﺮﻣﻀﺎﻥ ﻣﻦ ﺩﻭﻥ ﺍﻹﺿﺎﻓﺔ -ﻟﻮ ﺻﹶـﺢ ﺍﻟﺘﻌﺒﻴـﺮ - ﻭﻗـﺪ ﻳﻜ ـﻮﻥ ﺍﻟﺘﻌﻠﻴـﻞ ﻫ ـﻮ ﺃﻥ ﺭﻣﻀـﺎﻥ ﻣ ـﻦ ﺃﺳ ـﻤﺎﺀ ﺍﷲ ﺍﻟﺤﺴﻨﻰ ،ﻓﺎﺣﺘﺮﺍﻣﺎﹰ ﻟﻪ ﻻ ﻳﺆﺗﻰ ﺑﻪ ﺇﻻ ﺑﻌﺪ ﻛﻠﻤﺔ ﺷـﻬﺮ ﺃﻭ ﺻﻔﺔ ﺃﺧﺮﻯ ،ﻭﻛﺬﻟﻚ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜـﺮﻳﻢ ﻟـﻢ ﻳـﺮﺩ ﺇﻻ ﻣﻊ ﺇﺿﺎﻓﺔ ﺍﻟﺸﻬﺮ ﺃﻭ ﺑﺤﺬﻑ ﺍﺳـﻤﻪ ﺍﻟﺼـﺮﻳﺢ ،ﻛﻤـﺎ ﻓـﻲ ﺍﻵﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﻲ ﺃﻭﺭﺩﻧﺎﻫﺎ ﻗﺒﻞ ﻗﻠﻴﻞ. ﺛﺎﻧﻴﺎﹰ :ﻛﻠﻤﺔ ﺭﻣﻀﺎﻥ ،ﻓـﺈﻥ ﻣﺼـﺪﺭﻫﺎ ﻣـﻦ )ﺭﻣـ ﹶﺾ ﻭﺭﻣﻀﺎﺀ( ،ﻭﻫﻲ ﺍﻟﺤﺮ ﻭﺍﻟﻌﻨﺎﺀ ﺍﻟﺸﺪﻳﺪﻳﻦ ،ﻭﻳﻘﺎﻝ ﺭﻣﺾﹶ ﺍﻟﻨﻬــﺎﺭ ﺃﻱ ﺍﺷــﺘﺪ ﺣــ ﺮﻩ ،ﺇﺫﻥ ﻓﺎﻟﻌﻨــﺎﺀ ،ﺃﻱ ﻋﻨــﺎﺀ ﺍﻟﺤــﺮ ﻭﺍﻟﺠﻮﻉ ﻭﺍﻟﻌﻄـﺶ ﻻ ﺍﻟ ﺤـﺮ ﻓﻘـﻂ ﺑﻄﺒﻴﻌـﺔ ﺍﻟﺤـﺎﻝ ،ﻓﺈﻧﱠـﻪ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٧٩ ﻳﻤﻜﻦ ﺍﻟﺘﺠﺮﻳﺪ ﻋﻦ ﺍﻟﺨﺼﻮﺻﻴﺔ )ﺍﻟﺤ ﺮ( ﺇﻟﻰ ﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻣـﻮﺭ ،ﻛـﺎﻟﺠﻮﻉ ﻭﺍﻟﻌﻄـﺶ ،ﻓﺈﻧﱠـﻪ ﻣـﺄﺧﻮﺫﹲ ﻣـﻦ ﺿـﻤﻦ ﻋﻨﻮﺍﻥ ﺍﻟ ﹶﺼﻮﻡ ﺃﻭ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟ ﻤﺒﺎﺭﻙ. ﻓﻨﺴﺘﻨﺘﺞ ﻣﻦ ﺫﻟـﻚ :ﺃﻥ ﺍﻟﺼـﻴﺎﻡ ﻓﻴـﻪ ﻋﻨـﺎﺀ ،ﻭﺍﻟﻌﻨـﺎﺀ ﻛﻤﺎ ﻫﻮ ﻣﻌﻠﻮﻡ ﻓﻴﻪ ﺛﻮﺍﺏ ،ﻭﺍﻟﻤﻀﻨﻮﻥ ﺃﻥ ﻋﻨـﻮﺍﻥ ﺍﻟﻌﻨـﺎﺀ ﻻ ﻳﻨﹶﻔـ ﻚ ﻋـﻦ ﻋﻨـﻮﺍﻥ ﺍﻟ ﹶﺼـﻮﻡ ،ﻭﻟـﺬﺍ ﺭﻓـﻊ ﺍﻟﺼﹶـﻮﻡ ﻋـﻦ ﺍﻟﻤﺮﻳﺾ ﻭﺍﻟﻤﺴﺎﻓﺮ ،ﻓﺈﻥ ﺍﻟﻌﻨﺎﺀ ﺃﻣـﺎ ﻳـﺰﺩﺍﺩ ﺃﻭ ﻫـﻮ ﺛﺎﺑـﺖ ﺯﻭﺍﻝ ﺍﻟﺼــﻮﻡ ﻣﻌــﻪ )ﻣــﻊ ﻫــﺬﻩ ﺍﻟﻌﻨــﺎﻭﻳﻦ ﺃﻱ ﺍﻟﻤــﺮﺽ ﻭﺍﻟﺴﻔﺮ( ،ﻛﻤﺎ ﻓﻲ ﺍﻵﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ~}|{[ : ¡ « ª©¨§¦¥¤ £¢ ¬ ® ¯.(١)Z ﺇﺫﻥ ﺍﻟﻌﺴﺮ ﺃﻭ ﺍﻟﻌﻨﺎﺀ ﺛﺎﺑﺖ ﺣـﺎﻝ ﺍﻟﺴـﻔﺮ ﻭﺍﻟﻤـﺮﺽ ) (١ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ.(١٨٥) :
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٨٠ ﻓﻬﻮ ﻗﺪﺭ ﻣﺘﻴﱠﻘﻦ ،ﻭﻟﻴﺲ ﺍﻟﻌﻨﺎﺀ ﺃﻭ ﺍﻟﻌﺴﺮ ﺍﻟﻨﺎﺗﺞ ﻣﻦ ﺍﻟﺴﻔﺮ ﺃﻭ ﺍﻟﻤﺮﺽ ﻫﻮ ﺍﻟﻤﻘﺼﻮﺩ ﻓﻘﻂ ،ﺑـﻞ ﺍﻟﻨـﺎﺗﺞ ﻣـﻦ ﺍﻟ ﹶﺼـﻮﻡ ﺯﺍﺋﺪﹰﺍ ﺍﻟﻌﺮﺽ ﻣﺜﻞ ﺍﻟﺴﻔﺮ ﻭﺍﻟﻤـﺮﺽ ،ﻓـﻼ ﺑـ ﺪ ﻣـﻦ ﻗﺼـﺮ ﺍﻟﺼﹶﻮﻡ ﻓﻲ ﻫﺬﻳﻦ ﺍﻟﻌﻨﻮﺍﻧﻴﻦ ﻭﻻ ﻣﺠﺎﻝ ﻟﻐﻴﺮ ﺫﻟﻚ ﺑﻄﺒﻴﻌـﺔ ﺍﻟﺤﺎﻝ .ﻧﻌﻢ ،ﻟﻮ ﻛﺎﻥ ﺍﻟﻤﻘﺼﻮﺩ ﻫﻮ ﻋﺴﺮ ﺍﻟﻤﺮﺽ ﻭﺍﻟﺴﻔﺮ ﻓﻘﻂ ﻭﺯﻭﺍﻝ ﻋﺴـﺮ ﺍﻟﺴـﻔﺮ ﻣـﺜ ﹰﻼ ،ﻭﺧﺼﻮﺻـﹰﺎ ﻓـﻲ ﺯﻣﺎﻧﻨـﺎ ﻫﺬﺍ ،ﺃﻣﻜﻦ ﺍﻟﻘﻮﻝ ﺑﻌﺪﻡ ﺍﻹﻓﻄﺎﺭ ﻓﻲ ﺍﻟﺴﻔﺮ ﺇﻻ ﺃﱠﻧﻪ ﻟـﻴﺲ ﻛﺬﻟﻚ ،ﻣﻀﺎﻓﺎﹰ ﺇﻟﻰ ﺃﱠﻧﻪ ﻗﺪ ﻭﺭﺩ) :ﻟﻴﺲ ﻣﻦﹺﺑ ﺮ ﺻﻴﺎﻡ ﻓـﻲ ﺳﻔﺮ(. ﺇﺫﻥ ﻛﱠﻠﻤﺎ ﺯﺍﺩ ﺍﻟﻌﻨﺎﺀ ﻭﺍﻟﻌﺴﺮ ﻭﺧﺼﻮﺻـﺎﹰ ﺍﻟﻤﻌﻨـﻮﻱ ﻣﻨﻪ ،ﻛﺎﻥ ﺛﻮﺍﺏ ﺍﻟﺼﻴﺎﻡ ﺃﻛﺜﺮ ﻣﺎ ﻟﻢ ﻳﺆﺩﻱ ﺇﻟـﻰ ﺍﻟﻀﹶـﺮﺭ، ﻛﺎﺯﺩﻳﺎﺩ ﺍﻟﻤﺮﺽ ﺃﻭ ﻣﺎ ﺷﺎﺑﻪ ﺫﻟﻚ ﻛﻤﺎ ﻭﺭﺩ ﻓﻘﻬﻴـﹰﺎ ،ﻓـﺈﻥ ﻣﻊ ﻫﺬﺍ ﻳﺴﻘﻂ ﺍﻟﺼﻮﻡ ﻛﻤﺎ ﹶﺗﻘ ﺪﻡ. ﻭﻋﻤﻮﻣﹰﺎ ﻓﺈﻧﱠﻪ ﻻ ﻛﻤﺎ ﻳﺸﺘﻬﺮ ﺑـﻴﻦ ﺑﻌـﺾ ﺍﻟﻨـﺎﺱ ﺃﻥ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٨١ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﻫﻮ ﺷﻬﺮ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺍﻟﺸﺮﺍﺀ ﻭﺍﻟﺘﺴـﻮﻕ ﻭﺍﻟﺨﺮﻭﺝ ﻟﻴ ﹰﻼ -ﻛﻤـﺎ ﻳﻌﺒـﺮﻭﻥ -ﺑـﻞ ﻫـﻮ ﺷـﻬﺮ ﺍﻟﻄﺎﻋـﺔ ﻭﺍﻟﻐﻔﺮﺍﻥ ﻭﺷﻬﺮ ﺍﻹﻧﺎﺑﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﺷـﻬﺮ ﺍﻟﺰﻫـﺪ ﻭﺍﻟـﻮﺭﻉ ﻭﺷﻬﺮ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ،ﻓﻼ ﺗﺠﻌﻠـﻮﺍ ﻣـﻦ ﻫـﺬﺍ ﺍﻟﺸﻬﺮ ﺇﻻ ﻟﻠﺘﻜﺎﻣﻞ ﻭﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺍﻟﺒﻼﺀ. ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﻫﻮ ﺍﻟﺸﻬﺮ ﺍﻷﻭﻝ ﺑﻌﺪ ﺯﻭﺍﻝ ﺍﻟﻄﺎﻏﻴﺔ ﺻﺪﺍﻡ )ﺍﻟﻬ ﺪﺍﻡ( ،ﺍﻟﺬﻱ ﻟﻄﺎﻟﻤﺎ ﻫﺘﻚ ﺣﺮﻣﺔ ﻫـﺬﺍ ﺍﻟﺸﻬﺮ ﺑﺎﻟﹶﻘﺘﻞ ﻭﺍﻹﺭﻫـﺎﺏ ﻭﺗﻀـﻴﻴﻊ ﺃﻭﻝ ﻳـﻮﻡ ﻣﻨـﻪ ﻭﺷـ ﻖ ﻋﺼﺎ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﻛﻠﹼﻪ ،ﻭﺇﺟﺒـﺎﺭ ﺍﻟﻤـﺆﻣﻨﻴﻦ ﻓـﻲ ﺍﻟﺴﺠﻮﻥ ﻋﻠﻰ ﺍﻹﻓﻄﺎﺭ ﺃﻭ ﻋﻠـﻰ ﺗﻄﺒﻴـﻖ ﺷـﺮﻳﻌﺘﻪ ﺍﻟﺘـﻲ ﻻ ﻳﻌﺘﺮﻑ ﺑﻬﺎ ﻛ ﹼﻞ ﻣﺆﻣﻦ ﻏﻴﻮﺭ. ﻫﺬﺍ ﻭﺃﻥ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻣﺒﻨﻲ ﻋﻠﻰ ﺍﻟﺰﹸﻫﺪ ﻓﻲ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﻳﺴﺘﺤ ﺐ ﻓﻴﻪ ﺗﻘﻠﻴﻞ ﺍﻟﻨﻮﻡ ،ﻓﺈﻥ ﺃﺣـﺪ ﺃﻋﻤﺎﻟـﻪ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٨٢ ﻫﻮ ﺇﺣﻴﺎﺀ ﺍﻟﻠﻴﻞ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺼﻼﺓ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻤﺨﺼﻮﺻﺔ ﻭﺍﻟﻌﺎﻣﺔ ﻋﻠـﻰ ﺣـﺪ ﺳـﻮﺍﺀ ﻭﻻ ﺳﻴﻤﺎ ﺩﻋﺎﺀ ﺍﻻﻓﺘﺘـﺎﺡ ،ﻓـﺈﻥ ﻓﻴـﻪ ﺍﻟﻔﻀـﻞ ﺍﻟﻜﺜﻴـﺮ ﻭﺍﻟﺨﻴـﺮ ﺍﻟﻌﻤﻴﻢ ﻭﻳﺠﻤﻊ ﺧﻴﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﻓﻴـﻪ ﻃﻠـﺐ ﺍﻟﻔﹶـﺮﺝ ﻭﺍﻧﺘﻬــﺎﺀ ﺍﻟﻤــﺮﺝ ﻭﺍﻟﺤــﺮﺝ ﻭﺯﻭﺍﻝ ﺍﻟﻈﻠــﻢ ﻭﺍﻻﺳــﺘﺒﺪﺍﺩ، ﻣﻀﺎﻓﺎﹰ ﺇﻟﻰ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﺨﺸﻮﻉ ﻭﺍﻟﺨﻀﻮﻉ ﺃﻣﺎﻡ ﺍﷲ ﺟـﻞﱠ ﻭﻋـﻼ .ﺇﺫﻥ ﻓﻠﻴﺮﹶﻓـﻊ ﻋﻠـﻰ ﺟﻤﻴـﻊ ﺍﻟﻤـﺂﺫﻥ ﻭﺍﻟﻤﻨـﺎﺑﺮ ﻣـﻦ ﺟﻨﻮﺏ ﺍﻟﻌﺮﺍﻕ ﺇﻟﻰ ﺷﻤﺎﻟﻪ ﻭﻣﻦ ﺷـﺮﻗﻪ ﺇﻟـﻰ ﻏﺮﺑـﻪ ،ﻓـﺈ ﻥ ﻓﻴﻪ ﻋﻨﻮﺍﻥ ﺍﻟﻮﺣﺪﺓ ﻭﻋﻨﻮﺍﻥ ﺭﻓﺾ ﺍﻟﺒﺎﻃﻞ ﻭﺃﻫﻞ ﺍﻟﺒﺎﻃـﻞ )ﺑﻌﻮﻧﻪ ﺗﻌﺎﻟﻰ( ،ﻭﻟﻨﺘﻤﺴﻚ ﺑﻘﺮﺍﺀﺗﻪ ﻓﻲ ﻛ ﱢﻞ ﻟﻴﻠﺔ ﻣﻦ ﻟﻴﺎﻟﻲ ﺷ ـﻬﺮ ﺭﻣﻀ ـﺎﻥ ﺍﻟﻤﺒ ـﺎﺭﻙ ،ﻟﻜ ـﻲ ﻳﻜ ـﻮﻥ ﺩﻋ ـﺎﺀ ﻣﻘﺒ ـﻮ ﹰﻻ ﻭﺻﻮﺗﻨﺎ ﻓﻴﻪ ﻣﺴﻤﻮﻋﹰﺎ ،ﻓﺘﹸﺰﺍﻝ ﻫﺬﻩ ﺍﻟﹸﻐ ﻤﺔ ﻋﻦ ﻫـﺬﻩ ﺍﻷﻣـﺔ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٨٣ ﻭﻳﻜﻮﻥ ﺍﻟﻔﺮﺝ ﻗﺮﻳﺒﺎﹰ )ﺑﻌﻮﻧﻪ ﺗﻌﺎﻟﻰ(. ﺛﺎﻟﺜﹰﺎ :ﻗﺎﻝ ﺗﻌـﺎﻟﻰ ﻓـﻲ ﻧﻔـﺲ ﺍﻵﻳـﺔkj[ : ،Zmlﺇﺫﻥ ﻫـﺬﺍ ﺍﻟﺸـﻬﺮ ﺍﻟﻌﻈـﻴﻢ ﻗـﺪ ﹸﺷـﺮ ﻑ ﺑﻨﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻴﻪ ،ﻭﻓﻲ ﻟﻴﻠﺔ ﻣﺒﺎﺭﻛﺔ ،ﻭﻫﻲ ﻟﻴﻠﺔ ﺍﻟﹶﻘﺪﺭ ﺍﻟﺘﻲ ﻫﻲ ﺧﻴ ﺮ ﻣﻦ ﺃﻟﻒ ﺷﻬﺮ ،ﻭﺍﻟﺘـﻲ ﺗﺘﻨـﺰﱠﻝ ﻓﻴﻬـﺎ ﺍﻟﻤﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺡ ﺑـﺈﺫﻥ ﺭﺑﻬـﻢ ﺳـﻼﻡ ﻫـﻲ ﺣﺘـﻰ ﻣﻄﻠـﻊ ﺍﻟﹶﻔﺠﺮ ،ﻭﻓﻴﻬﺎ ﻳﻔﹾﺮ ﻕ ﻛ ﱡﻞ ﺃﻣ ﹴﺮ ﺣﻜﻴﻢ ﻓﻤﻦ ﻋﻤـﻞ ﺻـﺎﻟﺤﹰﺎ ﻓﻠﻪ ﺃﺟﺮﻩ ﻭﺛﻮﺍﺑﻪ ﻭﻣﻦ ﻋﻤﻞ ﺳﻴﺌﹰﺎ ﻓﻠﻪ ﻋﻘﺎﺑـﻪ ﻭﻋﺬﺍﺑـﻪ ﺃﻳـﺎﹰ ﻛﺎﻥ. ﻭﻟﻴﻜﻦ ﺷـﻬﺮ ﺍﻟﻘـﺮﺁﻥ ﻓﻴـﻪ ﺗﻌﻈـﻴﻢ ﻟﻠﻘـﺮﺁﻥ ﻭﺫﻟـﻚ ﺑﻘﺮﺍﺀﺗـﻪ ﻟـﻴﻼﹰ ،ﻟﻜـﻲ ﺗﺮﻓـﻊ ﺟﻤﻴـﻊ ﺍﻟﻤﺤـﺎﺫﻳﺮ ﺍﻟﺪﻧﻴﻮﻳـﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ ﻋﻠﻰ ﺣ ﺪ ﺳﻮﺍﺀ ،ﻭﻟـﻴﻜﻦ ﻣﻨﻄﻠﻘـﺎﹰ ﻟﻠﺘﻔﱡﻘـﻪ ﻓﻴـﻪ ﻭﻓﻲ ﺁﻳﺎﺗـﻪ ﻓﺈﻧﱠـﻪ ﺩﺳـﺘﻮﺭ ﻟﻠﻤﺴـﻠﻤﻴﻦ ﻭﻛﺘـﺎﺏ ﻟﻬـﻢ ﻓـﻲ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٨٤ ﺟﻤﻴﻊ ﺍﻟﻌﺼﻮﺭ ﻭﺍﻷﺯﻣﺎﻥ ،ﻭﻣﻦ ﺗﺮﻛﻪ ﻫﻠﻚ ﻭﻣﻦ ﺗﻤ ﺴﻚ ﺑﻪ ﻧﺠﺎ ،ﻭﻟﻌﻞﱠ ﻫﻨـﺎﻙ ﻧﻘﻄـﺔ ﹶﺗ ﹶﺸـﺎﺑﻪ ﺑـﻴﻦ ﺍﻟﻘـﺮﺁﻥ ﺍﻟﻜـﺮﻳﻢ ﻭﺑﻴﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟ ﻤﺒﺎﺭﻙ ،ﻓﺈﱠﻧﻪ ﻗﺎﻝ ﺗﻌـﺎﻟﻰ ﻓـﻲ ﻛﺘﺎﺑـﻪ ﺍﻟﻌﺰﻳ ـﺰ ،(١)Z543 210 /[ :ﺇﺫﻥ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻟﻬﺎﺩﻱ ﻟﻠﻨـﺎﺱ ﺇﻟـﻰ ﻣـﺎ ﻫـﻮ ﺃﻛﻤـﻞ ﻭﺃﻗـﻮﻡ، ﻭﻛﺬﻟﻚ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻫﺪ ﻯ ﻟﻠﻨﺎﺱ ،ﻭﺧﺼﻮﺻﹰﺎ ﺑﻌـﺪ ﺃﻥ ﻧﻌﻠﻢ ﻣﺎ ﻭﺭﺩ ﻓﻲ ﺍﻵﻳﺔ ﻭﻫـﻮ Zon[ :ﺧﺒـﺮ ﻟﻤﺒﺘﺪﺃ ﻭﻫﻮ ﺷـﻬﺮ ﺭﻣﻀـﺎﻥ ﺃﻱ ﺃﻥ ﺷـﻬﺮ ﺭﻣﻀـﺎﻥ ﻫـﺪ ﻯ ﻟﻠﻨﺎﺱ .ﺇﺫﻥ ﻛﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺍﻟ ﻤﺒﺎﺭﻙ ﺟﻌﻼ ﻟﻬﺪﺍﻳﺔ ﺍﻟﻨﺎﺱ ﺃﻭﻻﹰ ،ﻭﺇﻧﱠﻬﻤﺎ ﻣﺸﺘﺮﻛﺎﻥ ﺑﺼﻔﺔ ﺛﺎﻧﻴﺔ ،ﻭﻫـﻲ ﺍﻻﺷﺘﺮﺍﻙ ﺍﻟﺰﻣﺎﻧﻲ ﺃﻳﻀﹰﺎ ،ﻓﺈﻥ ﺍﻟﻨﺰﻭﻝ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀـﺎﻥ، ﻭﻗﺪ ﻳﻜﻮﻥ ﺳﺒﺐ ﺫﻟﻚ ﺍﺷﺘﺮﺍﻛﻬﻤﺎ ﺑﺼﻔﺔ ﺍﻟﻬﺪﺍﻳﺔ. ) (١ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ ،ﺍﻵﻳﺔ.(٩) :
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٨٥ ﻭﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﺃﻧ ﻪ ﺣﻴﻨﻤﺎ ﻳﺒﺘﺪﺃ ﺑﺸﻲﺀ ﻓﻠﻌﻠﱠـﻪ ﻳﻜـﻮﻥ ﺍﻷﻫﻢ ﻭﻟـﻮ ﻣﻌﻨﻮﻳـﺎﹰ ،ﻛﻤـﺎ ﻓـﻲ ﺍﻵﻳـﺔ ﺍﻟﺸـﺮﻳﻔﺔÔ[ : ،(١)ZØ × ÖÕﻓــﺈ ﻥ ﺍﻟﺠــﻮﺍﺏ ﺍﻷﻭﻝ ﻫــﻮ ﺍﻷﺣﺴـﻦ ﻭﺇﻻ ﻓﺎﻟﻤﺸـﺎﺑﻪ ،ﻭﻫـﺬﺍ ﺑﺨﺼـﻮﺹ ﺭﺩ ﺍﻟﺘﺤﻴـﺔ، ﻭﺃﻣﺎ ﻫﻨﺎ ﻓﺎﻟﻬﺪﺍﻳﺔ ﺃﻫﻢ ﺣﺘﻰ ﻣﻦ ﺍﻟﺼـﻴﺎﻡ ﺍﻟـﺬﻱ ﻟـﻢ ﻳـﺮﺩ ﺑﻨﻔﺲ ﻫﺬﺍ ﺍﻟﻨﺺ ،ﺑﻞ ﺑﺂﻳـﺔ ﺃﺧـﺮﻯwvu[ : (٢)Zy xﺇﻻ ﻣ ﻦ ﻛﺎﻥ ﻣﺮﻳﻀﹰﺎ ﺃﻭ ﻋﻠﻰ ﺳـﻔﺮ، ﻓﻘﺪ ﻗﹸﺪﻣﺖ ﺍﻟﻬﺪﺍﻳﺔ ﻋﻠﻰ ﺍﻟﺼﻴﺎﻡ ،ﺣﺘﻰ ﻋﻠﻰ ﺍﻟﺮﻏﻢ ﻣـﻦ ﺃﻥ ﺍﻟﺼﻴﺎﻡ ﻣﻼﺯﻡ ﻟﺸﻬﺮ ﺭﻣﻀﺎﻥ ﻛﻤﺎ ﻫﻮ ﺍﻟﻤﺘﻌﺎﺭﻑ. ﻓﻘـﺪ ﻭﺭﺩ ﻓـﻲ ﺍﻟـﺪﻋﺎﺀ) :ﺷـﻬﺮ ﺍﻟﺼـﻴﺎﻡ ﻭﺍﻟﻘﻴـﺎﻡ(، ﻭﻟﻜﻦ ﺭ ﺩﺍﹰ ﻋﻠﻰ ﺫﻟﻚ ﻓﻬﻮ ﺃﻳﻀﹰﺎ ﺷﻬﺮ ﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻟﺼـﻼﺡ ) (١ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ،ﺍﻵﻳﺔ.(٨٦) : ) (٢ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ.(١٨٥) :
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٨٦ ﻭﺷﻬﺮ ﺍﻹﻧﺎﺑﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﻛﱡﻠﻬﺎ ﻫﺪﺍﻳ ﹲﺔ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﻟﻰ. ﻫﺬﺍ ﻣﻀـﺎﻓﹰﺎ ﺇﻟـﻰ ﺃﻥ ﺍﻟﻬﺪﺍﻳـﺔ ﺃﻳﻀـﺎﹰ ﻭﺍﺟﺒـﺔ ﺣﺎﻟﻬـﺎ ﺣﺎﻝ ﺍﻟ ﹶﺼﻮﻡ ،ﻭﺑﺌﺲ ﺍﻟﺼﻮﻡ ﻓﻲ ﺷﻬﺮ ﺭﻣﻀـﺎﻥ ﻣـﻦ ﺩﻭﻥ ﻫﺪﺍﻳﺔ ،ﻛﺎﻟﺼﺎﺋﻢ ﻣﻦ ﺩﻭﻥ ﺻﻼﺓ ﺃﻭ ﺍﻟﺼﺎﺋﻢ ﻭﻫﻮ ﻟﻠﺤﺮﺍﻡ ﻓﺎﻋﻞ ﺃﻭ ﻟﻐﻴﺮ ﺍﻟﺼﻼﺓ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺗﺎﺭﻙ ﺃﻳﻀﺎﹰ ،ﻛﺎﻷﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﻨﻬﻲ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻭﻏﻴﺮﻩ ﻛﺜﻴﺮ ،ﻭﻻ ﻧﻜـﻮﻥ ﺃﻳﻀـﹰﺎ ﻣ ﻤـﻦ ﺇﺫﺍ ﺟـﺎﺀ ﺷـﻬﺮ ﺭﻣﻀـﺎﻥ ﺻـﻠﻰ ﻭﺻـﺎﻡ ﻭﺇﺫﺍ ﺍﻧﺘﻬﻰ ﺗﺮﻙ ﺍﻟﺼﹶﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ،ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ: ﺭﻣﻀﺎﻥ ﻭﻟﻰ ﻫﺎﺗﻬﺎ ﻳﺎ ﺳـﺎﻗﻲ ﻣﺸﺘﺎﻗﺔ ﺗﺴـﻌﻰ ﺇﻟـﻰ ﻣﺸـﺘﺎﻕ ﺑﻞ ﻳﺠـﺐ ﺃﻥ ﻳﻜـﻮﻥ ﺍﻟﺘﻤﺴـﻚ ﺑﺎﻟﻌﺒـﺎﺩﺓ ﻭﺑﻤﻜـﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﺑﺎﻟﻘﺮﺁﻥ ﻓﻲ ﺟﻤﻴﻊ ﺍﻷﺯﻣـﺎﻥ ﻭﺍﻷﻣـﺎﻛﻦ ﻋﻠـﻰ ﺣﺪّ ﺳﻮﺍﺀ ،ﺑﻞ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﻬﺮ ﺑﺎﺏ ﻟﺒﺎﻗﻲ ﺍﻟﺸـﻬﻮﺭ ،ﺑـﺎﺏ
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٨٧ ﻳﻔﺘﹶﺢ ﻟﻨﺎ ﻓﻴﻪ ﺃﻟﻒ ﺑﺎﺏ ﻣﻦ ﺍﻟﺘﻮﺑـﺔ ﻭﺍﻟﺘﻜﺎﻣـﻞ ﻭﺍﻟﺼـﻼﺡ ﻭﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﻛﻞﹼ ﻣﺎ ﻫـﻮ ﻳﺴـﻤﻮ ﻭﻳﺮﺗﻔـﻊ ﻭﻳﺒﻌـﺪﻧﺎ ﻋﻦ ﺍﻟﻨﺎﺭ ﻭﻳﻘﺮﺑﻨﺎ ﺇﻟﻰ ﺍﷲ ﹸﺯﻟﻔﻰ ﻭﺣﺴﻦ ﻣﺂﺏ. ﻳﻌﻠــﻢ ﺍﻟﺠﻤﻴــﻊ -ﺗﻘﺮﻳﺒــﹰﺎ -ﺍﻟﻤﻼﺯﻣــﺔ ﺑــﻴﻦ ﺷــﻬﺮ ﺭﻣﻀـﺎﻥ ﺍﻟﻤﺒـﺎﺭﻙ ﻭﺑـﻴﻦ ﺍﻟﺼـﻴﺎﻡ ،ﻭﻟـﺬﺍ ﺳﺄﺳـﺘﻐﻞ ﻫـﺬﻩ ﺍﻟﻔﺮﺻﺔ )ﺃﻱ ﺣﻠﻮﻝ ﺷﻬﺮ ﺭﻣﻀﺎﻥ( ﻟﻠﻜـﻼﻡ ﻋـﻦ ﺍﻟﺼـﻴﺎﻡ ﻭﺑﻌﺾ ﻣﺘﻌﱠﻠﻘﺎﺗﻪ ﻭﺑﻌﺾ ﺗﻘﺴﻴﻤﺎﺗﻪ -ﻟﻮ ﺻﹶـ ﺢ ﺍﻟﺘﻌﺒﻴـﺮ ،- ﻓﺈﻥ ﻟﻠﺼﻴﺎﻡ ﺃﻫﻤﻴﺔ ﻛﺒﺮﻯ ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴﻦ ﺧﺎ ﹼﺻﺔ ﺑﻞ ﻟﻌﱠﻠﻪ ﺃﻭﺳﻊ ﺩﺍﺋﺮﺓ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﻓﻬﻨﺎﻙ ﺃﺩﻳﺎﻥ ﺃﺧـﺮﻯ ﺗـﺆﻣﻦ ﺑﺎﻟﺼﻮﻡ ﻭﻟﻮ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻌﺎﻡ ،ﻭﺳﻴﻜﻮﻥ ﺫﻟﻚ ﻣﻌﻠﻮﻣـﹰﺎ ﺑﻌـﺪ ﻗﻠﻴﻞ ،ﺃﻱ ﺑﻌﺪ ﺍﻟﺨﻮﺽ ﺑﺎﻟﺘﻔﺎﺻﻴﻞ ﻭﺍﻟﺘﻌﺎﺭﻳﻒ ﺍﻟﻤﺘﻌﻠﱢﻘـﺔ ﺑﻬﺬﺍ ﺍﻟﻤﻮﺿﻮﻉ.
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٨٨ ﻓﻠﻠﺼـﻮﻡ ﺗﻌﺮﻳﻔـﺎﻥ :ﺗﻌﺮﻳـﻒ ﻟﻐـﻮﻱ ،ﻭﺗﻌﺮﻳـﻒ ﺍﺻﻄﻼﺣﻲ ﺃﻭ ﻗﻞ ﻓﻘﻬﻲ. ﺃﻣﺎ ﺍﻟﺘﻌﺮﻳـﻒ ﺍﻟﻠﻐـﻮﻱ :ﻓﻬـﻮ ﻣﻄﻠـﻖ ﺍﻟﻜﹶـ ﻒ ﺃﻭ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺃﻱ ﺷﻲﺀ ،ﻓﻴﻘﺎﻝ ﺻﺎﻡ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﺃﻭ ﺻـﺎﻡ ﻋﻦ ﺍﻟﺸﺮﺍﺏ ﺃﻭ ﺻﺎﻡ ﻋﻦ ﺍﻟﻜﻼﻡ ﺃﻭ ﺻﺎﻡ ﻋﻦ ﺃ ﻱ ﺷـﻲﺀ ﺁﺧﺮ ﻏﻴـﺮ ﺫﻟـﻚ ،ﻓﺈﻧـﻪ ﻛـﻞﹼ ﻣـﺎ ﻛـﻒ ﻋـﻦ ﺷـﻲﺀ ﻓﺈﻧـﻪ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻰ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﻫﻮ ﺻﺎﺋﻢ ،ﻭﻫﺬﺍ ﻏﻴـﺮ ﻣﺨـﺘﺺﱟ ﺑﺎﻟﻤﺴﻠﻤﻴﻦ ،ﻓﺈﻧﻪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﻓﻲ ﻣﺤﻜﻢ ﻛﺘﺎﺑـﻪ+[ : ،(١)Z3210 / .-, ﻭﻫﺬﺍ ﻣﺎ ﻗﺒﻞ ﺍﻹﺳﻼﻡ -ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ -ﻛﻤـﺎ ﻻ ﻳﺨﻔـﻰ، ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺨﻄﺎﺏ ﺃﻭ ﺍﻷﻣﺮ ﻣﺘﻮﺟـﻪ ﺇﻟـﻰ ﺍﻟﻌـﺬﺭﺍﺀ ﻣـﺮﻳﻢ ) (١ﺳﻮﺭﺓ ﻣﺮﻳﻢ ،ﺍﻵﻳﺔ.(٢٦) :
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٨٩ )ﺳــﻼﻡ ﺍﷲ ﻋﻠﻴﻬــﺎ( ،ﺣﻴــﺚ ﻛــﺎﻥ ﺍﺧﺘﺒــﺎﺭﺍﹰ ﺻــﻌﺒﹰﺎ ﻟﻬــﺎ ﻭﺧﺼﻮﺻﺎﹰ ﻋﻨﺪﻣﺎ ﻃﻠﺐ ﺍﻟﻨﺎﺱ ﻣﻨﻬﺎ ﺗﺒﺮﻳﺮﹰﺍ ﺃﻭ ﻋﺬﺭﺍﹰ ﻋﻤـﺎ ﻓﻲ ﻳﺪﻫﺎ ﻣﻦ ﻭﻟﺪ ،ﻓﻬﻲ ﻟﻢ ﺗﺘﻜﻠﱠﻢ ﺑﻞ ﺃﺷﺎﺭﺕ ﺇﻟﻴـﻪ ﻭﻟـﻢ ﺗﺘﻔﻮﻩ ﺑﺒﻨﺖ ﹶﺷﻔﺔ ،ﻭﺣﻴﻨﺌﺬ) ﺃﻱ ﺣﻴﻦ ﻧﺠﺤﺖ ﺑﺎﻻﺧﺘﺒﺎﺭ( ﻋﻮﺿﻬﺎ ﺍﷲ ﺑﻤﻦ ﻳﺨﺎﻃﺐ ﺍﻟﻨﺎﺱ ﺑـﺪ ﹰﻻ ﻋﻨﻬـﺎ -ﻟـﻮ ﺻﹶـﺢ ﺍﻟﺘﻌﺒﻴﺮ ،-ﻓﻜﺎﻥ ﺍﻧﺘﺼﺎﺭﹰﺍ ﻟﻠﺤﻖ ﻳﻮﻣﺌﺬ. ﺃﻣﺎ ﺗﻌﺮﻳﻒ ﺍﻟﺼﻮﻡ ﺍﺻﻄﻼﺣﺎﹰ ،ﺃﻱ ﺍﻟﻤﻘﺼﻮﺩ ﻣﻨﻪ ﺍﻻﺻــﻄﻼﺡ ﺍﻟﻔﻘﻬــﻲ ،ﻓــﺈﻥ ﺍﻟﻜﺜﻴــﺮ ﻣــﻦ ﺍﻟﺘﻌــﺎﺭﻳﻒ ﺃﻭ ﺍﻟﺤـﺪﻭﺩ ﺍﻟﻔﻘﻬﻴـﺔ ﺗﺨﺘﻠـﻒ ﻋـﻦ ﺍﻟﻠﻐﻮﻳـﺔ ﺇﻻ ﻣـﻦ ﻧﺎﺣﻴـﺔ ﺍﻟﺠﻮﻫﺮ ،ﺃﻱ ﻟﻴﺲ ﺍﺧﺘﻼﻓﺎﹰ ﺟﺬﺭﻳﺎﹰ ﺑﻞ ﻫﻨﺎﻙ ﺗـﺮﺍﺑﻂﹲ ﺑـﻴﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ ﻭﺑﻴﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻻﺻﻄﻼﺣﻲ ﺍﻟﻔﻘﻬـﻲ، ﺃﻱ ﺃﻧﻪ ﻣﻨﻘﻮﻝ ﻭﻟﻴﺲ ﻣﺮﹶﺗ ﺠﻞ ،ﻛﻤـﺎ ﻓـﻲ ﻋﻠـﻢ ﺍﻟﻤﻨﻄـﻖ، ﻓﺎﻟﻤﺮﺗﺠﻞ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﺗﺸﺎﺑﻪ ﺑﻴﻨﻬﻤـﺎ ﺑـﻞ ﻫـﻮ ﺟﺪﻳـﺪ ﻻ ﻳﻤﺖﱡ ﻟﻪ ﺑﺼﻠﺔ.
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٩٠ ﻭﻋﻤﻮﻣﹰﺎ ،ﻓﻘﺪ ﻋ ﺮ ﻑ ﺍﻟﺼﻮﻡ ﺃﻭ ﻗﻞ ﻋﺮ ﻑ ﺍﻟﻔﻘﻬﺎﺀ ﺍﻟﺼﻮﻡ) :ﺍﻟﻜﹶﻒ ﻧﻬﺎﺭﹰﺍ ﻋﻦ ﺍﻟ ﻤﻔﻄﱢﺮﺍﺕ ﺍﻟﻤﺨﺼﻮﺻﺔ ﺃﻭ ﻗﻞ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻤﻠﻴﺔ ﻭﻟﻴﺲ ﻣﻄﹶﻠﻖ ﺍﻟ ﹶﻜﻒ ،(ﺃﻭ ﻛﻤﺎ ﺫﻛﺮ ﺍﻟﺴﻴﺪ ﺍﻟﻮﺍﻟﺪ ﻓﻲ ﻛﺘﺎﺏ ﻓﻘﻪ ﺍﻷﺧﻼﻕ ﺃﻥ ﺗﻌﺮﻳﻔﻪ) :ﻫﻮ ﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟ ﻤﻔ ﱢﻄﺮﺍﺕ ﻣﻊ ﺍﻟﻨﻴﺔ() ،(١ﻓﻜﺎﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻔﻘﻬﻲ ﺃﺧﺺﱡ ﻣﻦ ﺍﻟﺘﻌﺮﻳﻒ ﺍﻟﻠﻐﻮﻱ ،ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺮﻳﻒ ﻗﺪ ﺧﹸ ﱢﺼﺺﹶ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﺟﻬﺔ ﻭﺍﺣﺪﺓ ،ﻣﺜﻞ ﺍﻟﺰﻣﺎﻥ ،ﻓﺎﻥ ﺍﻟﺼﻮﻡ ﺍﻟﻔﻘﻬﻲ ﻣﺨﺼﱠ ﹲﺺ ﺑﺎﻟﻨﻬﺎﺭ ﻭﻻ ﺻﻮﻡ ﻟﻴﻼﹰ ،ﻭﺧﺼﻮﺻﹰﺎ ﺑﻌﺪ ﻧﺰﻭﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﺸﺮﻳﻔﺔ543210[ : > = < ; :9 8 7 6 ? @ H G F E D C BA ) (١ﻓﻘﻪ ﺍﻷﺧﻼﻕ ﺝ ١ﺹ.٣٤١
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٩١ S R Q P ON M L K J I ،(١)ZTﻓﺈﱠﻧﻪ ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺍﻟﺼﹶﻮﻡ ﻭﻟﻮ ﺑﺎﻟﻤﻌﻨﻰ ﺍﻟﻌﺎﻡ ﺣﺘﻰ ﻓﻲ ﺟﺰﺀ ﻛﺒﻴﺮ ﻣﻦ ﺍﻟﻠﻴﻞ ﹶﺧﻔﹶ ﻒ ﺍﷲ ﻋﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ -ﻟﻮ ﹶﺻﺢ ﺍﻟﺘﻌﺒﻴﺮ -ﺃﻭ ﻋﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ،ﻓﻜﺎﻥ ﺍﻟ ﹶﺼﻮﻡ ﺇﻟﻰ ﺍﻟﻠﻴﻞ ،ﻭﺍﻟﻠﻴﻞ ﻓﻘﻬﻴﹰﺎ ﻫﻮ ﺃﻭﻝ ﺟﺰﺀ )ﺃﻱ ﺍﻟ ﻤﻐﺮﺏ( ،ﻓﺈﻧﻪ ﺃﻭﻝ ﺍﻟﻠﻴﻞ ﻭﺍﻻﺑﺘﺪﺍﺀ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ ﻣﻦ ﺍﻟﻔﹶﺠﺮ ،ﺑﻞ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ﻭﻫﻮ ﺇﺩﺧﺎﻝ ﺷﻲﺀ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ،ﻻ ﻛﺎﻟﺠﺰﺀ، ﻓﺈﻧﱠﻪ ﻣﺒﻄﻞ ﺑﻞ ﻣﻦ ﺑﺎﺏ ﺍﻟ ﻤﻘﺪﻣﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺇﺣﺮﺍﺯ ﺇﺩﺧﺎﻝ ﺟﻤﻴﻊ ﺍﻟﻮﻗﺖ ﻟﻴﺲ ﺇﻻ ،ﺃﻣﺎ ﻟﻮ ﺃﺩﺧﻞ ﻗﻠﻴﻼﹰ ﻣﻦ ﺍﻟﻠﻴﻞ ﻓﺈﻥ ﺫﻟﻚ ﺻﻮﻡ ﺍﻟﻮﺻﺎﻝ ﻭﻫﻮ ﻣﺤﺮﻡ ﺷﺮﻋﺎﹰ. ﻫـﺬﺍ ﻭﺇﻥ ﻟﻠﺼﹶـﻮﻡ ﺟﻬﺘـﻴﻦ :ﺟﻬـﺔ ﻓﻘﻬﻴـﺔﹲ ﻇﺎﻫﺮﻳـﺔ، ﻭﺟﻬﺔ ﺃﺧﻼﻗﻴﺔﹲ ﺑﺎﻃﻨﻴﺔ ،ﻛﻤﺎ ﻫـﻮ ﺣـﺎﻝ ﺟﻤﻴـﻊ ﺍﻟﻌﺒـﺎﺩﺍﺕ ) (١ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ،ﺍﻵﻳﺔ.(١٨٧) :
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٩٢ ﻛﺎﻟﺼـﻼﺓ ﻭﺍﻟ ﺤـ ﺞ ﻭﻏﻴﺮﻫـﺎ ﻣـﻦ ﺃﺑـﻮﺍﺏ ﺍﻟﻔﻘ ـﻪ ،ﺇﻻ ﺃﻥ ﺍﻟﺼﻮﻡ ﻳﺰﻳﺪ ﻋﻦ ﺫﻟﻚ ،ﺑﺎﻧﻪ ﻗﺪ ﻭﺭﺩ) :ﺇﻥ ﺍﻟﺼﻮﻡ ﻟﻲ ﻭﺃﻧﺎ ﺃ ﺟﹺﺰﻱ ﺑﻪ ﺃﻭ ﺃﺟﺰﹶﻯ ﺑﻪ() ،(١ﻭﻫﻮ ﻻ ﻳﻄﻠﻊ ﻋﻠﻴـﻪ ﺃﺣـﺪ ﺇﻻ ﺍﻟﺼﺎﺋﻢ ﻧﻔﺴﻪ ﺇﻻ ﺇﺫﺍ ﻛﺎﻥ ﻳﺮﻳﺪ ﺍﻹﺷﺮﺍﻙ -ﺃﻱ ﺍﻟﺼـﺎﺋﻢ- ﻳﺮﻳﺪ ﺍﻹﺷﺮﺍﻙ ﻓﻲ ﺍﻟﻨﻴﺔ ﻭﺍﻟﺮﻳﺎﺀ ،ﻓﺈﻧﱠﻪ ﻳﺨﹾﺒﹺﺮ ﺑﻪ ﺑﺄﻧﱠﻪ ﺻﺎﺋﻢ ﻓﺘﺬﻫﺐ ﺣﺴﻨﺎﺗﻪ ،ﻷﻥ ﺍﻟﺮﻳﺎﺀ ﻳﺄﻛﹸﻞ ﺍﻟﺤﺴﻨﺎﺕ ﻛﻤﺎ ﺗﺄﻛﹸﻞ ﺍﻟﻨﺎﺭ ﺍﻟﺤﻄﺐ -ﻟﻮ ﺻﹶﺢ ﺍﻟﺘﻌﺒﻴﺮ .- ﻭﻧﻌﻮﺩ ﺇﻟﻰ ﺍﻟﺠﻬﺘﻴﻦ ،ﺃﻣﺎ ﺍﻷﻭﻟﻰ :ﻓﻬﻲ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻤﻠﻴﺔ ﺃﻭ ﻓﻲ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ ﻣـﻦ ﺷـﺮﻭﻁ ﻭﺃﺟﺰﺍﺀ ﻭﻣﺘﻌﻠﱠﻘﺎﺕ ﻭﻣﻦ ﺗﻌﺪﺍﺩ ﻟﻠ ﻤﻔﻄﱢﺮﺍﺕ ﻭﻏﻴﺮﻫـﺎ ﻣـﻦ ﺍﻷﻣﻮﺭ ﻛﺜﻴﺮ ،ﻭﻟﻴﺲ ﻫﻨﺎ ﻣﺤـﻞﱡ ﺫﻛﺮﻫـﺎ ،ﻓـﺈﻥ ﺍﻟﻤﻘﺼـﻮﺩ ) (١ﺍﻟﻮﺳﺎﺋﻞ ﺝ ٤ﻡ .٧ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺼﻮﻡ ﺍﻟﻤﻨـﺪﻭﺏ. ﺣﺪﻳﺚ ٧ﺹ.٢٩٠
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٩٣ ﻫﻨﺎ ﻫﻮ ﺍﻟﺠﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﻫﻲ ﺍﻟﺠﻬﺔ ﺍﻷﺧﻼﻗﻴﺔ ﻟﻠﺼﻮﻡ. ﻓﺄﻣﺎ ﺍﻟﺠﻬﺔ ﺍﻷﺧﻼﻗﻴﺔ :ﻓﺈﻧﻪ ﻳﻌﻄﻲ ﻣﻌﻨـﻰ ﺍﻟﺘﺨﹼﻠـﻲ ﻭﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻹﻣﺴﺎﻙ ﻋﻦ ﺍﻟﻤﻠ ﹼﺬﺍﺕ ﺳﻮﺍﺀ ﺍﻟﻤﺤ ﺮﻣﺔ ﺃﻭ ﻏﻴﺮ ﺍﻟﻤﺤ ﺮﻣﺔ ﻭﺍﻟﺼـﺒﺮ ﻋﻠـﻰ ﺗﺮﻛﻬـﺎ ،ﻭﻻ ﻳﺒﻘـﻰ ﺍﻟﺼـﻮﻡ ﺃﺧﻼﻗﻴﺎﹰ ﺑﻤﻌﻨﻰ ﹶﺗﺮﻙ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏ ﻭﺑﺎﻗﻲ ﺍﻟ ﻤﻔ ﱢﻄﺮﺍﺕ ﺍﻟﻤﺬﻛﻮﺭﺓ ﻓﻲ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻤﻠﻴـﺔ ﺑـﻞ ﻳﺘﻌـﺪﻯ ﺇﻟـﻰ ﻣﻌﻨـﻰ ﺃﺩﻕ ﻭﺃﺳﻤﻰ ،ﻭﻫﻮ ﺗﺮﻙ ﺟﻤﻴﻊ ﺍﻟﻤﻠ ﹼﺬﺍﺕ ،ﻛﻤﺎ ﻗﻠﻨﺎ ﻗﺒـﻞ ﻗﻠﻴﻞ ،ﻭﺇﺫﺍ ﻟﻢ ﻳﺘﺮﻙ ﺑﺎﻗﻲ ﺍﻟﻤﻠـﺬﹼﺍﺕ ﻓـﺈﻥ ﹶﺻـﻮﻣﻪ ﻳﺒﻘـﻰ ﺻﹶﻮﻣﹰﺎ ﻇﺎﻫﺮﻳﹰﺎ ﻓﻘﻂ ﺑﻌﻴﺪﹰﺍ ﻋـﻦ ﻛـ ﹼﻞ ﺍﻟﻘـﻴﻢ ﺍﻷﺧﻼﻗﻴـﺔ ﺃﻭ ﺍﻟﺒﺎﻃﻨﻴﺔ ،ﺑﻞ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ ،ﻓﺈﻥ ﺍﻟﺴﻴﺪ ﺍﻟﻮﺍﻟﺪ ﻗـﺎﻝ ﻓﻲ ﻛﺘﺎﺏ ﻓﻘﻪ ﺍﻷﺧـﻼﻕ ﺍﻟـﺬﻱ ﻳﺘﻜﻔـﻞ ﻓﻮﺍﺋـﺪ ﻭﻣﻌـﺎﻧﻲ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺃﺧﻼﻗﻴﹰﺎ ﻭﺑﺎﻃﻨﻴﺎﹰ ﺑﻌﻴـﺪﺍﹰ ﻋـﻦ ﺃﺳـﻠﻮﺏ ﺍﻟﺮﺳـﺎﺋﻞ ﺍﻟﻌﻤﻠﻴﺔ ﺍﻟﻤﺘﻌﺎﺭﻓﺔ ،ﻭﺑﻌﻤﻖﹴ ﺑﺎﻃﻨﻲﹴ ﻓﺮﻳﺪ ﻣﻦ ﻧﻮﻋﻪ ﻛﻤـﺎ ﻻ ﻳﺨﻔﻰ ﻋﻠﻰ ﺍﻟﺒﻌﺾ ،ﻭﻓﻲ ﻧﻔﺲ ﺍﻟﻮﻗﺖ ﻫﻮ ﺧﻔـﻲ ﻋﻠـﻰ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٩٤ ﺍﻟﻜﺜﻴــﺮﻳﻦ ﺃﻛﻴــﺪﺍﹰ ،ﻓﺎﻧــﻪ ﻗــﺎﻝ)) :ﻗــﺪ ﺗﹶﺼــﻞ ﺑﻨــﺎ ﺍﻟﻤﺴﺘﻮﻳﺎﺕ ﻣﻊ ﻋﻤﻖ ﺩﺭﺟﺔ ﺍﻹﻳﻤﺎﻥ ﻭﺻﻔﺎﺀ ﺍﻟﻘﻠﺐ ﺇﻟﻰ ﺗﺮﻙ ﺍﻟﺘﻮﻛﻞ ﻋﻠﻰ ﻏﻴﺮ ﺍﷲ ،ﻭﺗﺮﻙ ﺍﻟﺨﻮﻑ ﻣﻤﻦ ﺳـﻮﺍﻩ، ﻭﺗـﺮﻙ ﺫﻛـﺮ ﻏﻴـﺮﻩ ﻣـﻦ ﺍﻷﺳـﺒﺎﺏ ﻭﺍﻟﻤﺴـﺒﺒﺎﺕ ،ﻭﺗـﺮﻙ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻰ ﻛﻤﺎﻝ ﻏﻴﺮ ﻣﺎ ﻳﻮﺟﺒﻪ ﻋﻄﺎﺅﻩ ﻣﻊ ﺗﺮﻙ ﺍﻟﺘﻮ ﺟﻪ ﺇﻟﻰ ﺣﺐ ﺍﻟـﺪﻧﻴﺎ ﻭﻃﻠـﺐ ﻟﺬﺍﺋـﺬﻫﺎ ﻭﺯﺧﺮﻓﻬـﺎ ﻭﻣﻐﺮﻳﺎﺗﻬـﺎ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤﺎﻝ(() ،(١ﻫﺬﺍ ﻣﺎ ﻭﺭﺩ ﻧﺼﹼﹰﺎ. ﺇﺫﻥ ،ﻟﻠﺼﹶـﻮﻡ ﺍﻷﺧﻼﻗـﻲ ﻋـﺪﺓ ﻣﺴـﺘﻮﻳﺎﺕ ،ﻓﻜﻠﱠﻤـﺎ ﻛــﺎﻥ ﺍﻟﻤﺴــﺘﻮﻯ ﺃﻋﻠــﻰ ﻭﺃﺩﻕ ﻛــﺎﻥ ﺃﺑﻌــﺪ ﻋــﻦ ﺍﻟــﺪﻧﻴﺎ ﻭﻟﺬﺍﺋﺬﻫﺎ ﻭﺃﻗﺮﺏ ﺇﻟـﻰ ﺍﷲ ﻭﺇﻟـﻰ ﺍﻟﺘﻜﺎﻣـﻞ ﻭﺑﻌﻴـﺪﹰﺍ ﻋـﻦ ﺍﻟﺘﺴﺎﻓﹸﻞ ﻭﺍﻻﻧﻐﻤﺎﺱ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻋﻤﻮﻣﹰﺎ. ﻭﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺼﹶﻮﻡ ﻣﻬ ﻢ ﻓﻘﻬﻴﹰﺎ ﻭﺃﺧﻼﻗﻴﹰﺎ ،ﻓﻬﻮ ﻳـﹺﺮﺩ ) (١ﻓﻘﻪ ﺍﻷﺧﻼﻕ ﺝ ١ﺹ.٣٤١
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٩٥ ﻛﺜﻴﺮﺍﹰ ﻓﻲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ،ﻛﺬﻛﺮ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺰﻛـﺎﺓ ﻓﻬـﻮ ﻣــﻦ ﺃﻫــﻢ ﺍﻟﻌﺒــﺎﺩﺍﺕ ،ﻭﻓــﻲ ﻧﻔــﺲ ﺍﻟﻮﻗــﺖ ﻫــﻮ ﺃﺣــﺪ ﺍﻟﺮﻳﺎﺿﺎﺕ ﻭﺍﻟﻤﺠﺎﻫﺪﺍﺕ ﺍﻷﺧﻼﻗﻴﺔ ﺍﻟﺒﺎﻃﻨﻴﺔ ﺍﻟﺘـﻲ ﺗﹸﻌﻠﱢـﻢ ﺍﻟﺼﺒﺮ ﻭﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﺫﻛﺮﻧﺎ. ﻭﺇﻥ ﻣـﻦ ﻣﺘﻌﱢﻠﻘـﺎﺕ ﺍﻟﺼﹶـﻮﻡ ﻓﻘﻬﻴـﺎﹰ ﻭﺃﺧﻼﻗﻴـﺎﹰ ﻫـﻮ )ﺍﻹﻋﺘﻜﺎﻑ( ،ﻓﺈﻧﻪ ﺃﻳﻀﹰﺎ ﺗﹶﺠ ﺮﺩ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻻﻧﻌﺰﺍﻝ ﻋﻦ ﺍﻟﻨﺎﺱ ﻋﻤﻮﻣـﹰﺎ ،ﻓﻬـﻮ ﻗـﺪ ﹶﺗﺨﻠﹼـﻰ ﻋـﻦ ﺍﻟﻄﻌـﺎﻡ ﻭﺍﻟﺸـﺮﺍﺏ ﻭﺍﻟﻠﺬﺍﺋــﺬ ﺍﻷﺧــﺮﻯ ،ﻭﻛــﺬﻟﻚ ﺍﺑﺘﻌــﺪ ﻋــﻦ ﺍﻟﺘﺠ ﻤﻌــﺎﺕ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻧﻔﺮﺩ ﻣﻊ ﺭﺑﻪ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ. ﺇﺫﻥ ﻟﻠ ﹼﺼﻮﻡ ﺟﻬﺘﻴﻦ -ﻛﻤﺎ ﻗﻠﻨﺎ) :-ﻓﻘﻬﻴـ ﹲﺔ ﻇﺎﻫﺮﻳـﺔ، ﻭﺃﺧﻼﻗﻴﺔﹲ ﺑﺎﻃﻨﻴﺔ( ،ﻭﻻ ﺑﺪ ﻟﻨﺎ ﻣـﻦ ﺗﹶﻮﺳـﻌﺔ ﺍﻟﻨﻈـﺮ ﻭﺃﻥ ﻻ ﻧﺒﻘﻰ ﻣﻨﻐﻠﻘﻴﻦ ﻋﻠﻰ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻷﻭﻟﻰ ﻓﻘﻂ ،ﻭﻟـﺬﺍ ﻓﺎﻟﺼﹶـﻮﻡ ﻏﻴﺮ ﻣﺨﺼﻮﺹ ﺑﺎﻟﺸﻬﺮ ﺍﻟﻤﺒﺎﺭﻙ )ﺃﻱ ﺷﻬﺮ ﺭﻣﻀﺎﻥ( ﺑـﻞ ﻫﻮ ﺃﻋﻢ ﻣﻦ ﺫﻟﻚ ﺇﻻ ﻣﺎ ﺣ ﺮﻡ ﺍﷲ ،ﻛﺼﹶﻮﻡ ﺍﻟﻌﻴﺪﻳﻦ ،ﻓﺈﻥ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٩٦ ﺍﻟﺼﻮﻡ ﺍﻟﻔﻘﻬﻲ ﻣﺤﺮﻡ ﻓﻲ ﻳﻮﻡ ﺍﻟﻌﻴﺪﻳﻦ ﺳﻮﺍﺀ ﻋﻴﺪ ﺍﻟﻔﻄﺮ ﺃﻡ ﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻋﻠﻰ ﺣﺪ ﺳـﻮﺍﺀ ،ﻭﺍﻟﻜﺜﻴـﺮ ﻣـﻊ ﺷـﺪﻳﺪ ﺍﻷﺳـﻒ ﻻ ﻳﺼـﻮﻡ ﺇﻻ ﺭﻣﻀـﺎﻥ ﻓﻘـﻂ ،ﺃﻭ ﺇﺫﺍ ﻛـﺎﻥ ﻣـﻦ ﺍﻟﻤﺘﻔﱢﻘﻬﻴﻦ ﻓﺈﱠﻧﻪ ﺇﻥ ﻓﺎﺗﻪ ﻳﻮﻡ ﻣﻦ ﺷـﻬﺮ ﺭﻣﻀـﺎﻥ ﺍﻟﻤﺒـﺎﺭﻙ ﻗﻀﺎﻩ ﻓﻲ ﺧﺎﺭﺟﻪ ،ﺇﺫﻥ ﻻ ﻳﺼﻮﻡ ﺇﻻ ﻓـﻲ ﺷـﻬﺮ ﺭﻣﻀـﺎﻥ ﺃﻭ ﻗﻀــﺎﺅﻩ ﻓﻘــﻂ ،ﻭﻻ ﻳﺘﻌــ ﺪﻯ ﺫﻟــﻚ ﺇﻟــﻰ ﺍﻟﺼــﻮﻡ ﺍﻟﻤﺴﺘﺤﺐ ،ﻣﺘﻨﺎﺳﻴﻦ ﻓﻀﻠﻪ ﺍﻟﻜﺒﻴﺮ ﻭﺛﻮﺍﺑـﻪ ﺍﻟﻜﺜﻴـﺮ ،ﻛﻤـﺎ ﻭﺭﺩ ﻓﻲ ﺍﻟﻜﺜﻴﺮ ﻣﻦ ﺍﻟﺮﻭﺍﻳﺎﺕ ،ﻓـﺈﻥ ﺍﻟﺼـﻮﻡ ﺃﻣـﺎ ﻭﺍﺟـﺐ ﻣﺜﻞ ﺻﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻗﻀﺎﺅﻩ ﺃﻭ ﺻﻮﻡ ﺍﻟﻨﹶﺬﹾﹺﺭ ﻭﺍﻟﻌ ﻬـ ﺪ ﻭﺍﻟﻴﻤﻴﻦ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻤﺎ ﻫﻮ ﻭﺍﺭﺩ ﻓﻘﻬﻴﺎﹰ. ﻓﻠﻨﻜﻦ ﻣﻤﻦ ﻟﻪ ﻧﺼﻴﺐ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻓﻲ ﺍﻵﺧﺮﺓ ﻭﻟﻨـﺎ ﻧﺼﻴﺐ ﻓﻲ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﺃﻭ ﺍﻟﺠﻬﺔ ﺍﻷﺧﻼﻗﻴـﺔ )ﺑﻌﻮﻧـﻪ ﺗﻌﺎﻟﻰ(.
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٩٧ (١) ﺃﺣﺐ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ،ﻣﻨﻬﺎ: ﻋﺒـﺎﺩﺓ ﺃﺧـﺮﻯﹸﻧﺤـﺐ ﺃﻥﹸﻧﺤﻴﻴﻬـﺎ ﺃﻻ ﻭﻫـﻲ ﺻـﻼﺓ ﺍﻟﻌﻴﺪ ،ﻓﺴﻨﻘﻴﻤﻬﺎ ﻓﻲ ﻋﻴﺪ ﺍﻟﻔﻄـﺮ ﺍﻟﻤﺒـﺎﺭﻙ ﻭﻓـﻲ ﺍﻟﺴـﺎﻋﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻨﺼﻒ ﺻﺒﺎﺣﺎﹰ ﻭﻓﻲ ﻣﺴﺠﺪ ﺍﻟﺴـﻬﻠﺔ ﺍﻟﻤﺒـﺎﺭﻙ، ﻭﺃﻧــﺎ ﻣﺴــﺘﻌﺪ ﻷﻥ ﺃﺳــﺘﻤﻊ ﻟﺨﻄﺒــﺔ ﺃﻱ ﻣــﻦ ﻣﺮﺍﺟﻌﻨــﺎ ﻭﻓﻀﻼﺋﻨﺎ ﻭﺃﻥ ﺃﺻﻠﻲ ﺧﻠﻔﻬﻢ ﺃﻳﻀﺎﹰ ،ﻟﻜﻲ ﺗﻜﻮﻥ ﻋﻨﻮﺍﻧـﹰﺎ ﻟﻠﻮﺣﺪﺓ ﻭﺧﺼﻮﺻﺎﹰ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺮﺅﻳﺔ ﺍﻟﻬﻼﻝ ﻭﺃﻭﻝ ﺍﻟﺸﻬﺮ. ﺑﺴـﻢ ﺍﷲ ﺍﻟـﺮﺣﻤﻦ ﺍﻟـﺮﺣﻴﻢ ،ﺃﻳﻬـﺎ ﺍﻷﺧـﻮﺓ ﺍﻷﻋـﺰﺓ ﺳـﻼﻡ ﻣـﻦ ﺍﷲ ﻋﻠـﻴﻜﻢ ﻭﺭﺣﻤﺘـﻪ ﻭﺑﺮﻛﺎﺗـﻪ ،ﻭﻓﻴﻮﺿـﺎﺗﻪ ) (١ﻫﺬﻩ ﺍﻟﺨﻄﺒﺔ ﺗﻀﻤﻨﺖ ﺍﻟﺪﻋﻮﺓ ﺇﻟﻰ ﺇﺣﻴﺎﺀ ﺻﻼﺓ ﺍﻟﻌﻴﺪ.
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(٩٨ ﻭﺃﻧﻮﺍﺭﻩ ،ﻭﻧﻌﻤﻪ ﻭﺃﻓﻀﺎﻟﻪ ،ﻭﺗﻘﺒﻞ ﺍﷲ ﺻﻴﺎﻣﻜﻢ ﻭﻗﻴـﺎﻣﻜﻢ ﻭﺗﺴﺒﻴﺤﻜﻢ ﻭﺗﻬﺠﺪﻛﻢ ﻭﻧﻮﻣﻜﻢ ﻭﻃﺎﻋﺘﻜﻢ ﻭﺻﺪﻗﺎﺗﻜﻢ ﻭﺻﻼﺗﻜﻢ ،ﻭﺃﺳﻌﺪ ﺍﷲ ﺃﻳﺎﻣﻜﻢ ﻭﺃﺗﻤﻬـﺎ ﻋﻠـﻴﻜﻢ ﺑـﺎﻟﻴﻤﻦ ﻭﺍﻟﺒﺮﻛﺔ. ﺣﺴﺐ ﻓﻬﻤﻲ ﻭﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺘﻌﺪﻯ ﻓﻬﻤﻪ ،ﺑﺄﻥ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻤﺒﺎﺭﻙ ﻫﻮ ﺍﻟﺒﺎﻋﺚ ﻭﺍﻟﻮﺍﻋﺰ ﻭﺍﻟﻤﺤﻔـﺰ ﻭﺍﻟﺒـﺎﺏ ﺍﻟـﺬﻱ ﻳﻨﻔـﺘﺢ ﻣﻨـﻪ ﺃﻟـﻒ ﺑـﺎﺏ ﻟﻠﻤـﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨـﺎﺕ ﻭﺍﻟﺼﺎﺋﻤﻴﻦ ﻭﺍﻟﺼـﺎﺋﻤﺎﺕ ﻭﺍﻟﻤﺴـﺘﻐﻔﺮﻳﻦ ﻭﺍﻟﻤﺴـﺘﻐﻔﺮﺍﺕ ﻭﺍﻟﻘﺎﺋﻤﻴﻦ ﻭﺍﻟﻘﺎﺋﻤﺎﺕ ﻭﺍﻟﻘﺎﻧﺘﻴﻦ ﻭﺍﻟﻘﺎﻧﺘﺎﺕ ﻭﺍﻟﻤﺘﺼﺪﻗﻴﻦ ﻭﺍﻟﻤﺘﺼﺪﻗﺎﺕ ﻭﺍﻟﻤﺘﻬﺠﺪﻳﻦ ﻭﺍﻟﻤﺘﻬﺠـﺪﺍﺕ ﻭﺍﻟﺤـﺎﻓﻈﻴﻦ ﻭﺍﻟﺤﺎﻓﻈــﺎﺕ ﻭﺍﻟﺴــﺎﺟﺪﻳﻦ ﻭﺍﻟﺴــﺎﺟﺪﺍﺕ ﻭﺍﻟــﺮﺍﻛﻌﻴﻦ ﻭﺍﻟﺮﺍﻛﻌﺎﺕ ،ﻭﻫﻮ ﺑﺪﺍﻳﺔ ﻃﺮﻳﻖ ﻟﻠﻤﻬﺘـﺪﻳﻦ ﻭﺍﻟﻤﻬﺘـﺪﻳﺎﺕ ﻟﻤﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻨﻬﻠـﻮﺍ ﺍﻹﻳﻤـﺎﻥ ﻭﺍﻟﺨﺸـﻮﻉ ﻭﺍﻟﺤﻜﻤـﺔ ﻭﺍﻟﺰﻫﺪ ﻭﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﻮﺭﻉ...
ﺍﻟﺴﻴﺪ ﻣﻘﺘﺪﻯ ﻣﺤﻤﺪ ﺍﻟﺼﺪﺭ )(٩٩ ﺇﻧﻪ ﺷﻬﺮ ﺍﷲ ﺍﻟﺬﻱ ﻓﻴﻪ ﻳﺠﻌﻞ ﺍﻟﻤﺆﻣﻦ ﻋﻠﻰ ﺃﺑـﻮﺍﺏ ﺍﻟﺠﻨﺎﻥ ﻭﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﺴﺘﻘﻴﻢ ﻓﺈﻥ ﺳﺎﺭ ﻋﻠـﻰ ﺍﻟـﺪﺭﺏ ﻧﺠﻰ ﻭﺇﻥ ﺯﻝﱠ ﻋﻨﻪ ﻫﻠﻚ ،ﻳﺎ ﺇﺧـﻮﺗﻲ ﺍﻷﺣﺒـﺔ ،ﻟـﻢ ﻳﻜـﻦ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺇﻻ ﻧﻮﺭ ﻧﻬﺘﺪﻱ ﺑﻪ ﻭﻧﻘﺘﻔﻲ ﺃﺛﺮﻩ ،ﻭﻣـﺎ ﻛـﺎﻥ ﺇﻻ ﺑﺎﺏ ﺇﻥ ﺩﺧﻠﻨﺎﻩ ﺍﻫﺘﺪﻳﻨﺎ ﻭﺇﻥ ﺧﺮﺟﻨﺎ ﻣﻨﻪ ﺿﻠﻠﻨﺎ. ﺍﻋﻠﻤﻮﺍ ﺃﻳﻬـﺎ ﺍﻷﺧـﻮﺓ ﺍﻟﻤﺆﻣﻨـﻮﻥ ﻭﺃﻳﻬـﺎ ﺍﻷﺧـﻮﺍﺕ ﺍﻟﻤﺆﻣﻨﺎﺕ ،ﻣﻦ ﺃﺣﺲ ﺑﻠﺬﺓ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻭﻣﻦ ﺫﺍﻕ ﻃﻌﻢ ﺣﻼﻭﺓ ﺻﻴﺎﻣﻪ ﻭﺻﻌﻮﺑﺔ ﺟﻮﻋﻪ ﻭﻋﻄﺸﻪ ﻭﻣﻦ ﻋـﺎﺵ ﻓﻴـﻪ ﻣﻌﺎﻧﺎﺓ ﺍﻟﻔﻘﺮﺍﺀ ﻭﻣﻦ ﺗـﺬﻛﺮ ﻳـﻮﻡ ﺍﻟﺤﺴـﺎﺏ ﻓﺨـﺎﻑ ﺍﻟﻨـﺎﺭ ﻭﻃﻤﻊ ﻓﻲ ﺍﻟﺠﻨﺔ ﺃﻭ ﻋﺒ ﺪ ﺍﷲ ﻓﻴﻪ ﻋﻠﻰ ﺃﻛﻤﻞ ﻭﺟﻪ ،ﻭﻣﻦ ﺗﻬﺠﺪ ﻓﻲ ﻟﻴﻠﻪ ﺗﻬﺠﺪ ﺍﻟﻤﺨﻠﺼﻴﻦ ﻓﺬﺍﻕ ﻟﺬﺓ ﺍﻟﻘﻴﺎﻡ ﻭﻣﻤﻦ ﺣﻮﻟـﻪ ﻧﻴـﺎﻡ ﻭﺍﻧﺘﻌﺸـﺖ ﻧﻔﺴ ـﻪ ﻣـﻦ ﻓﻴﻮﺿـﺎﺕ ﺍﻟ ـﺮﺣﻤﻦ ﻭﺷﺮﺏ ﻣﻦ ﻛﺄﺱ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻟﻐﻔﺮﺍﻥ ،ﻓﺈﻧﻪ ﻭﻋـﺰﺓ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺠﺒﺎﺭ ﻟﻢ ﻭﻟﻦ ﻳﺘﺮﻛﻬﺎ ﻭﺇﻥ ﻫﻞﱠ ﻋﻠﻴﻪ ﻫﻼﻝ ﺷـﻬﺮ
ﻓﻲ ﺿﻴﺎﻓﺔ ﺍﷲ )(١٠٠ ﺷﻮﺍﻝ ﻭﺃﻃﻞ ﻋﻠﻴﻪ ﺍﻟﻌﻴﺪ ،ﺇﻻ ﻣﺎ ﺣﺮﻡ ﺍﷲ. ﻓﺈﻧﻪ ﻳﻤﻜـﻦ ﺍﻟﻘـﻮﻝ -ﻭﻟـﻮ ﻛﺄﻃﺮﻭﺣـﺔ -ﺇﻧـﻪ ﺇﻧﻤـﺎ ﺣﺮﻡ ﺍﻟﺼﻴﺎﻡ ﻓـﻲ ﻳـﻮﻡ ﺍﻟﻌﻴـﺪﻳﻦ ،ﻟﻜـﻲ ﻳـﺮﻯ ﺍﻟﻤـﺆﻣﻨﻴﻦ ﻭﺍﻟﻤﺆﻣﻨﺎﺕ ،ﻣﺎ ﻛـﺎﻧﻮﺍ ﻓﻴـﻪ ﻣـﻦ ﻋـﺰ ﻭﻃﺎﻋـﺔ ﻭﺇﺧـﻼﺹ ﻭﺧﻀﻮﻉ ﻭﺧﺸﻮﻉ ﻭﺯﻫﺪ ﻭﺗﻘﻮﻯ ،ﻭﻣـﺎ ﻫـﻢ ﺍﻵﻥ ﻓﻴـﻪ... ﻭﺷـﺘﺎﻥ ﺑﻴﻨﻬﻤـﺎ .ﻓـﺎﻛﺜﺮﻭﺍ ﻣـﻦ ﻃﺎﻋـﺎﺗﻜﻢ ﻓـﻲ ﻋﻴـﺪﻛﻢ ﻭﺇﻳﺎﻛﻢ ﻭﺍﻟﻤﺤﺮﻣﺎﺕ ،ﻓـﻮﺭﺑﻲ ﺍﻟـﺬﻱ ﺧﻠـﻖ ﻛـﻞ ﺷـﻲﺀ ﻭﺃﺣﺴـﻦ ﺧﻠﻘـﻪ :ﺇﻥ ﻛـﺎﻥ ﺍﻟﺼـﻮﻡ ﻗـﺪ ﺣﺮﻣـﺖ) (١ﻓﻘـﺪ ﺣﺮﻣﺖ ﺑﺎﻗﻲ ﺍﻟﻤﻌﺎﺻﻲ ﺷﺘﻰ ،ﻓﻼ ﺗﻜﻮﻧﻮﺍ ﻛﺎﻟﺬﻱ ﻧﺴـﻮﺍ ﺍﷲ ﻓﺄﻧﺴﺎﻫﻢ ﺃﻧﻔﺴـﻬﻢ ،ﻓﻌﺒـﺎﺩﺗﻜﻢ ﻭﻃﺎﻋـﺎﺗﻜﻢ ﻭﻗﻴـﺎﻣﻜﻢ ﻭﺻﻼﺗﻜﻢ ﻓﻲ ﻳﻮﻡ ﻋﻴـﺪﻛﻢ ﺗﻜـﻮﻥ ﺗﺘﻮﻳﺠـﹰﺎ ﻟﻄﺎﻋـﺎﺗﻜﻢ ﻓـﻲ ﺷـﻬﺮ ﺭﻣﻀـﺎﻥ ،ﻭﺗﻌﻮﻳﻀـﺎﹰ ﻋﻤـﺎ ﺣـﺮﻡ ﻋﻠـﻴﻜﻢ ﻣـﻦ ﺍﻟﺼﻴﺎﻡ. ) (١ﻓﻲ ﻳﻮﻡ ﺍﻟﻌﻴﺪ.
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