More Related Content More from abdelkrim abdellaoui (20) شرح وصية يحيى بن زكريا عليهما السلام2. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ٥
ﺍﻟﺮﺣﻴﻢ ﺍﻟﺮﲪﻦ ﺍﷲ ﺑﺴﻢ
ﻣﻘﺪﻣﺔ
ﺃﲪﺪ ﺍﻹﻣﺎﻡ ﺭﻭﻯ-ﺍﷲ ﺭﲪﻪ-ﺍﻟﻨﱯ ﻋﻦﻗﺎﻝ ﺃﻧﻪ:»ﺍﷲ ﺇﻥ
ﻛﻠﻤﺎﺕ ﲞﻤﺲ ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺃﻣﺮ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ:
ﻳﺒﻄﺊ ﺃﻥ ﻛﺎﺩ ﻭﺇﻧﻪ ،ﺎ ﻳﻌﻤﻠﻮﺍ ﺃﻥ ﺇﺳﺮﺍﺋﻴﻞ ﺑﲏ ﻭﻳﺄﻣﺮ ،ﺎ ﻳﻌﻤﻞ ﺃﻥ
ﻋﻴﺴﻰ ﻟﻪ ﻓﻘﺎﻝ ،ﺎ:ﻛﻠ ﲞﻤﺲ ﺃﻣﺮﻙ ﺗﻌﺎﱃ ﺍﷲ ﺇﻥﻟﺘﻌﻤﻞ ﻤﺎﺕ
ﺃ ﺇﺳﺮﺍﺋﻴﻞ ﺑﲏ ﻭﺗﺄﻣﺮ ،ﺎﺃﻥ ﻭﺇﻣﺎ ،ﺗﺄﻣﺮﻫﻢ ﺃﻥ ﻓﺈﻣﺎ ،ﺎ ﻳﻌﻤﻠﻮﺍ ﻥ
ﳛﲕ ﻓﻘﺎﻝ ،ﺁﻣﺮﻫﻢ:ﺎ ﺳﺒﻘﺘﲏ ﺇﻥ ﺃﺧﺸﻰ،ﹸﻋﺬﺏﺃ ﺃﻭ ﰊ ﳜﺴﻒ ﺃﻥ
ﻓﺎﻣﺘﻸ ،ﺍﳌﻘﺪﺱ ﺑﻴﺖ ﰲ ﺍﻟﻨﺎﺱ ﳛﲕ ﻓﺠﻤﻊﻋﻠﻰ ﻭﻗﻌﺪﻭﺍ ،ﺍﳌﺴﺠﺪ
ﻓﻘﺎﻝ ،ﺍﻟﺸﺮﻑ:ﺃﻥ ﻛﻠﻤﺎﺕ ﲞﻤﺲ ﺃﻣﺮﱐ ﻭﺗﻌﺎﱃ ﺗﺒﺎﺭﻙ ﺍﷲ ﺇﻥ
ﻭﺁﻣﺮﻛﻢ ،ﺃﻋﻤﻠﻬﻦﻦ ﺗﻌﻤﻠﻮﺍ ﺃﻥ.ﺃﻭﳍﻦ:ﻭﻻ ﺍﷲ ﺗﻌﺒﺪﻭﺍ ﺃﻥ
ﺍﺷﺘﺮﻯ ﺭﺟﻞ ﻛﻤﺜﻞ ﺑﺎﷲ ﺃﺷﺮﻙ ﻣﻦ ﻣﺜﻞ ﻭﺇﻥ ،ﹰﺎﺌﺷﻴ ﺑﻪ ﺗﺸﺮﻛﻮﺍ
ﻟﻪ ﻓﻘﺎﻝ ،ِﻕﻭﺭ ﺃﻭ ٍﺐﺑﺬﻫ ﻣﺎﻟﻪ ﺧﺎﻟﺺ ﻣﻦ ﺍﺪﻋﺒ:ﻭﻫﺬﺍ ،ﺩﺍﺭﻱ ﻫﺬﻩ
ﻓﺄﻳﻜﻢ ،ﺳﻴﺪﻩ ﻏﲑ ﺇﱃ ﻭﻳﺆﺩﻱ ﻳﻌﻤﻞ ﻓﻜﺎﻥ ،ﱠﱄﺇ ﻭﺃﺩ ﻓﺎﻋﻤﻞ ،ﻋﻤﻠﻲ
ﺑﺎﻟﺼﻼ ﺃﻣﺮﻛﻢ ﺍﷲ ﻭﺇﻥ ﻛﺬﻟﻚ؟ ﻋﺒﺪﻩ ﻳﻜﻮﻥ ﺃﻥ ﻳﺮﺿﻰﻓﺈﺫﺍ ،ﺓ
ﻭﺟﻬﻪ ﻳﻨﺼﺐ ﺍﷲ ﻓﺈﻥ ،ﺗﻠﺘﻔﺘﻮﺍ ﻓﻼ ﺻﻠﻴﺘﻢﻣﺎ ﺻﻼﺗﻪ ﰲ ﻋﺒﺪﻩ ﻟﻮﺟﻪ
ﰲ ﺭﺟﻞ ﻛﻤﺜﻞ ﺫﻟﻚ ﻣﺜﻞ ﻓﺈﻥ ،ﺑﺎﻟﺼﻴﺎﻡ ﻭﺁﻣﺮﻛﻢ ،ﻳﻠﺘﻔﺖ ﱂ
،ﺤﻬﺎﻳﺭ ﻳﻌﺠﺒﻪ ﺃﻭ ﺐﻳﻌﺠ ﹸﻠﻬﻢﻜﻓ ،ﻣﺴﻚ ﻓﻴﻬﺎ ﺮﺓﺻ ﻣﻌﻪ ،ٍﺔﻋﺼﺎﺑ
ﻭﺁﻣﺮﻛﻢ ،ﺍﳌﺴﻚ ﺭﻳﺢ ﻣﻦ ﺗﻌﺎﱃ ﺍﷲ ﻋﻨﺪ ﺃﻃﻴﺐ ﺍﻟﺼﺎﺋﻢ ﺭﻳﺢ ﻭﺇﻥ
ﻛﻤﺜ ﺫﻟﻚ ﻣﺜﻞ ﻓﺈﻥ ،ﺑﺎﻟﺼﺪﻗﺔﻳﺪﻳﻪ ﻓﺄﻭﺛﻘﻮﺍ ،ﺍﻟﻌﺪﻭ ﺃﺳﺮﻩ ﺭﺟﻞ ﻞ
ﻟﻴﻀﺮﺑﻮ ﻭﻗﺪﻣﻮﻩ ،ﻋﻨﻘﻪ ﺇﱃﺍﻓﻘﺎﻝ ،ﻋﻨﻘﻪ:ﺑﺎﻟﻘﻠﻴﻞ ﻣﻨﻜﻢ ﺃﻓﺘﺪﻱ ﺃﻧﺎ
3. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ٦
،ﻭﺍﻟﻜﺜﲑﻓﺈﻥ ،ﺗﻌﺎﱃ ﺍﷲ ﺗﺬﻛﺮﻭﺍ ﺃﻥ ﻭﺁﻣﺮﻛﻢ ،ﻣﻨﻬﻢ ﻧﻔﺴﻪ ﻓﻔﺪﻯ
ﺃﺗﻰ ﺇﺫﺍ ﺣﱴ ،ﺎﻋﺳﺮﺍ ﺃﺛﺮﻩ ﰲ ﺍﻟﻌﺪﻭ ﺧﺮﺝ ﺭﺟﻞ ﻛﻤﺜﻞ ﺫﻟﻚ ﻣﺜﻞ
ٍﲔﺣﺼ ٍﻦﺣﺼ ﻋﻠﻰ.ﳛﺮﺯ ﻻ ﺍﻟﻌﺒﺪ ﻛﺬﻟﻚ ،ﻣﻨﻬﻢ ﻧﻔﺴﻪ ﻓﺄﺣﺮﺯ
ﺗﻌﺎﱃ ﺍﷲ ﺑﺬﻛﺮ ﺇﻻ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻧﻔﺴﻪ«.ﺍﻟﻨﱯ ﻗﺎﻝ:»ﻭﺃﻧﺎ
ﻦ ﺃﻣﺮﱐ ﺍﷲ ﲞﻤﺲ ﺁﻣﺮﻛﻢ:،ﻭﺍﳉﻬﺎﺩ ،ﻭﺍﻟﻄﺎﻋﺔ ،ﺍﻟﺴﻤﻊ
ﺧﻠﻊ ﻓﻘﺪ ﺷﱪ ﻗﻴﺪ ﺍﳉﻤﺎﻋﺔ ﻓﺎﺭﻕ ﻣﻦ ﻓﺈﻧﻪ ،ﻭﺍﳉﻤﺎﻋﺔ ،ﻭﺍﳍﺠﺮﺓ
،ﺍﳉﺎﻫﻠﻴﺔ ﺩﻋﻮﻯ ﺍﺩﻋﻰ ﻭﻣﻦ ،ﻳﺮﺟﻊ ﺃﻥ ﺇﻻ ﻋﻨﻘﻪ ﻣﻦ ﺍﻹﺳﻼﻡ ﺭﺑﻘﺔ
ﺟﺜﺎ ﻣﻦ ﻓﺈﻧﻪ)١(
ﺟﻬﻨﻢ«ﺭﺟﻞ ﻓﻘﺎﻝ:ﻳﺻﻠﻰ ﻭﺇﻥ ،ﺍﷲ ﺭﺳﻮﻝ ﺎ
ﻗﺎﻝ ﻭﺻﺎﻡ؟:»ﻣﺴﻠﻢ ﺃﻧﻪ ﻭﺯﻋﻢ ﻭﺻﻠﻰ ﺻﺎﻡ ﻭﺇﻥ«)٢(
ﻓﺎﺩﻋﻮﺍ
ﺍﻟﺬ ﺍﷲ ﺑﺪﻋﻮﻯﺍﷲ ﻋﺒﺎﺩ ﺍﳌﺆﻣﻨﲔ ﺍﳌﺴﻠﻤﲔ ﲰﺎﻛﻢ ﻱ«ﻗﺎﻝ
ﺍﻟﺘﺮﻣﺬﻱ:ﺻﺤﻴﺢ ﺣﺴﻦ ﺍﳊﺪﻳﺚ ﻫﺬﺍ)٣(
.
ﺫﻛﺮ ﻓﻘﺪﺍﻟﺸﺄﻥ ﺍﻟﻌﻈﻴﻢ ﺍﳊﺪﻳﺚ ﻫﺬﺍ ﰲ–ﻟﻜﻞ ﻳﻨﺒﻐﻲ ﺍﻟﺬﻱ
ﻭﺗﻌﻘﻠﻪ ﺣﻔﻈﻪ ﻣﺴﻠﻢ–ﻭﻣﺎ ،ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻳﻨﺠﻲ ﻣﺎﺑﻪ ﻟﻠﻌﺒﺪ ﳛﺼﻞ
ﻭﺃﺧﺮﺍﻩ ﺩﻧﻴﺎﻩ ﰲ ﻭﺍﻟﻨﺠﺎﺓ ﺍﻟﻔﻮﺯ.
* * *
(1)ﺍﳉﺜﺎ:ﻤﻮﻉﺍ ﺍﻟﺸﻲﺀ ﻭﻫﻮ ،ﺟﺜﻮﺓ ﲨﻊ.
(2)ﻣﻦ ﺍﻟﺰﻳﺎﺩﺓ)ﺍﻟﺘﺮﻣﺬﻱ ﺳﻨﻦ.(
(3)ﰲ ﺃﲪﺪ ﺭﻭﺍﻩ)ﺍﳌﺴﻨﺪ(٤/٢٠٢ﺭﻗﻢ ﻭﺍﻟﺘﺮﻣﺬﻱ)٢٨٦٧(ﻭ)٢٨٦٨(ﰲ
ﺍﻷﻣﺜﺎﻝ:ﺣﺪﻳﺚ ﻭﻫﻮ ،ﻭﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﺼﻼﺓ ﺍﻟﺼﻴﺎﻡ ﻣﺜﻞ ﰲ ﺟﺎﺀ ﻣﺎ ﺑﺎﺏ
ﺻﺤﺤﻪ ،ﺻﺤﻴﺢﻭﻏﲑﳘﺎ ﻭﺍﳊﺎﻛﻢ ﺣﺒﺎﻥ ﺍﺑﻦ.ﰲ ﺍﻷﻟﺒﺎﱐ ﻗﺎﻟﻪ ﻣﺎ ﻭﺍﻧﻈﺮ
)ﺍﳉﺎﻣﻊ ﺻﺤﻴﺢ(ﺭﻗﻢ)١٧٢٤.(
4. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ٧
ﻭﺍﳌﺸﺮﻙ ﺍﳌﻮﺣﺪ ﻣﺜﻞ
ﻭﺍﳌﺸﺮﻙ ﺍﳌﻮﺣﺪ ﻣﺜﻞ ﻓﺬﻛﺮ:ﰲ ﻟﺴﻴﺪﻩ ﻋﻤﻞ ﻛﻤﻦ ﻓﺎﳌﻮﺣﺪ
،ﻓﻴﻪ ﺍﺳﺘﻌﻤﻠﻪ ﻣﺎ ﻟﺴﻴﺪﻩ ﻭﺃﺩﻯ ،ﺩﺍﺭﻩﺳﻴﺪﻩ ﺍﺳﺘﻌﻤﻠﻪ ﻛﻤﻦ ﻭﺍﳌﺸﺮﻙ
ﻓﻬﻜﺬﺍ ،ﺳﻴﺪﻩ ﻏﲑ ﺇﱃ ﻭﻋﻤﻠﻪ ﺧﺮﺍﺟﻪ ﻭﻳﺆﺩﻱ ﻳﻌﻤﻞ ﻓﻜﺎﻥ ،ﺩﺍﺭﻩ ﰲ
ﻳﻌﻤﻞ ﺍﳌﺸﺮﻙﺍ ﻟﻐﲑﻭﻳﺘ ،ﺗﻌﺎﱃ ﺍﷲ ﺩﺍﺭ ﰲ ﺗﻌﺎﱃ ﷲﺍﷲ ﻋﺪﻭ ﺇﱃ ﻘﺮﺏ
ﺗﻌﺎﱃ ﺍﷲ ﺑﻨﻌﻢ ﺗﻌﺎﱃ.
ﻟﻜﺎﻥ ﻛﺬﻟﻚ ﳑﻠﻮﻛﻪ ﻛﺎﻥ ﻟﻮ ﺁﺩﻡ ﺑﲏ ﻣﻦ ﺍﻟﻌﺒﺪ ﺃﻥ ﻭﻣﻌﻠﻮﻡ
ﺍﳌﻤﺎﻟﻴﻚ ﺃﻣﻘﺖﻟﻪ ﺍﺩﻭﻃﺮ ،ﻋﻠﻴﻪ ﺎﺒﻏﻀ ﺷﻲﺀ ﺃﺷﺪ ﻭﻛﺎﻥ ،ﻋﻨﺪﻩ
ﺑﺮﺏ ﻓﻜﻴﻒ ،ﻏﲑﳘﺎ ﻧﻌﻤﺔ ﰲ ﻛﻼﳘﺎ ،ﻣﺜﻠﻪ ﳐﻠﻮﻕ ﻭﻫﻮ ،ﺍﺩﻭﺇﺑﻌﺎ
ﺍﻟﺬﻱ ﺍﻟﻌﺎﳌﲔﻳﺄﰐ ﻭﻻ ،ﻟﻪ ﺷﺮﻳﻚ ﻻ ﻭﺣﺪﻩ ﻓﻤﻨﻪ ﻧﻌﻤﺔ ﻣﻦ ﺑﺎﻟﻌﺒﺪ ﻣﺎ
ﺍﳌﻨﻔﺮﺩ ﻭﺣﺪﻩ ﻭﻫﻮ ﻫﻮ ﺇﻻ ﺍﻟﺴﻴﺌﺎﺕ ﻳﺼﺪﻕ ﻭﻻ ،ﻫﻮ ﺇﻻ ﺑﺎﳊﺴﻨﺎﺕ
ﺣ ﻭﻗﻀﺎﺀ ،ﻭﻣﻌﺎﻓﺎﺗﻪ ﻭﺭﺯﻗﻪ ،ﻭﺗﺪﺑﲑﻩ ،ﻭﺭﲪﺘﻪ ،ﻋﺒﺪﻩ ﲞﻠﻖﻮ،ﺍﺋﺠﻪ
،ﻭﺍﳋﻮﻑ ،ﺍﳊﺐ ﰲ ﻏﲑﻩ ﺑﻪ ﻳﻌﺪﻝ ﺃﻥ ﻫﺬﺍ ﻣﻊ ﺑﻪ ﻳﻠﻴﻖ ﻓﻜﻴﻒ
ﻓﻴ ،ﻭﺍﳌﻌﺎﻣﻠﺔ ،ﻭﺍﻟﻨﺬﺭ ،ﻭﺍﳊﻠﻒ ،ﻭﺍﻟﺮﺟﺎﺀﺃﻭ ﳛﺒﻪ ﻛﻤﺎ ﻏﲑﻩ ﺤﺐ
ﺃﺣﻮﺍﳍﻢ ﻭﺷﻮﺍﻫﺪ ﺃﻛﺜﺮ؟ ﺃﻭ ﳜﺎﻓﻪ ﻛﻤﺎ ﻭﻳﺮﺟﻮﻩ ﻏﲑﻩ ﻭﳜﺎﻑ ،ﺃﻛﺜﺮ–
ﻭﺃﻓﻌﺎﳍﻢ ﻭﺃﻗﻮﺍﳍﻢ ﺑﻞ–ﺃﻧﺪﺍﺩﻩ ﳛﺒﻮﻥ ﻢﺑﺄ ﻧﺎﻃﻘﺔﺍﻷﺣﻴﺎﺀ ﻣﻦ
ﻭﳜﺎﻓﻮ ،ﻭﺍﻷﻣﻮﺍﺕ،ﺭﺿﺎﻫﻢ ﻭﻳﻄﻠﺒﻮﻥ ،ﻢﻭﻳﻌﺎﻣﻠﻮ ،ﻢﻭﻳﺮﺟﻮ ،ﻢ
ﻭﻳﺮﺟﻮﻧ ﻭﳜﺎﻓﻮﻧﻪ ﺗﻌﺎﱃ ﺍﷲ ﳛﻴﻮﻥ ﳑﺎ ﺃﻋﻈﻢ ،ﺳﺨﻄﻬﻢ ﻣﻦ ﻭﻳﻬﺮﺑﻮﻥﻪ
ﺳﺨﻄ ﻣﻦ ﻭﻳﻬﺮﺑﻮﻥﻪ،ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻳﻐﻔﺮﻩ ﻻ ﺍﻟﺬﻱ ﺍﻟﺸﺮﻙ ﻫﻮ ﻭﻫﺬﺍ
ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺍﷲ ﻗﺎﻝ:ﹶﻥﻭﺩ ﺎﻣ ﺮِﻔﻐﻳﻭ ِﻪِﺑ ﻙﺮﺸﻳ ﹾﻥﹶﺃ ﺮِﻔﻐﻳ ﹶﺎﻟ ﻪﱠﻠﺍﻟ ﱠﻥِﺇ
ُﺀﺎﺸﻳ ﻦﻤِﻟ ﻚِﻟﹶﺫ]ﺍﻟﻨﺴﺎﺀ:٤٨ﻭ١١٦.[
5. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ٨
»ﺍﻟﻘﻴﺎﻣ ﻳﻮﻡ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻋﻨﺪ ﻭﺍﻟﻈﻠﻢﺛﻼﺛﺔ ﺩﻭﺍﻭﻳﻦ ﻟﻪ ﺔ:
ﻻ ﺩﻳﻮﺍﻥﺃﻥ ﻳﻐﻔﺮ ﻻ ﺍﷲ ﻓﺈﻥ ،ﺑﻪ ﺍﻟﺸﺮﻙ ﻭﻫﻮ ،ﹰﺎﺌﺷﻴ ﻣﻨﻪ ﺍﷲ ﻳﻐﻔﺮ
ﺑﻪ ﻳﺸﺮﻙ.ﺍﻟﻌﺒﺎﺩ ﻇﻠﻢ ﻭﻫﻮ ،ﹰﺎﺌﺷﻴ ﻣﻨﻪ ﺗﻌﺎﱃ ﺍﷲ ﻳﺘﺮﻙ ﻻ ﻭﺩﻳﻮﺍﻥ
ﻛﻠﻪ ﻳﺴﺘﻮﻓﻴﻪ ﺗﻌﺎﱃ ﺍﷲ ﻓﺈﻥ ،ﺎﻀﺑﻌ ﺑﻌﻀﻬﻢ.ﹲﻥﻭﺩﻳﻮﺍﻳﻌﺒﺄ ﻻﺑﻪ ﺍﷲ
ﻭﺟﻞ ﻋﺰ ﺭﺑﻪ ﻭﺑﲔ ﺑﻴﻨﻪ ﻧﻔﺴﻪ ﺍﻟﻌﺒﺪ ﻇﻠﻢ ﻭﻫﻮ ،ﹰﺎﺌﺷﻴ«)١(
.
ﺍﻟﺪ ﺃﺧﻒ ﺍﻟﺪﻳﻮﺍﻥ ﻫﺬﺍ ﻓﺈﻥﻓﺈﻧﻪ ،ﺍﻮﳏ ﻭﺃﺳﺮﻋﻬﺎ ﻭﺍﻭﻳﻦﳝﺤﻰ
ﻭﳓﻮ ،ﺍﳌﻜﻔﺮﺓ ﻭﺍﳌﺼﺎﺋﺐ ،ﺍﳌﺎﺣﻴﺔ ﻭﺍﳊﺴﻨﺎﺕ ،ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻟﺘﻮﺑﺔ
ﻭﺩﻳﻮﺍﻥ ،ﺑﺎﻟﺘﻮﺣﻴﺪ ﺇﻻ ﳝﺤﻰ ﻻ ﻓﺈﻧﻪ ،ﺍﻟﺸﺮﻙ ﺩﻳﻮﺍﻥ ﲞﻼﻑ ،ﺫﻟﻚ
ﻣﻨﻬﺎ ﻭﺍﺳﺘﺤﻼﳍﻢ ﺎﺃﺭﺑﺎ ﺇﱃ ﻣﻨﻬﺎ ﺑﺎﳋﺮﻭﺝ ﺇﻻ ﳝﺤﻰ ﻻ ﺍﳌﻈﺎﱂ.
ﺍﻟﺸﺮ ﻛﺎﻥ ﻭﳌﺎﻙﺍﻟﺪﻭﺍﻭﻳﻦ ﺃﻋﻈﻢﺍﷲ ﻋﻨﺪ ﺍﻟﺜﻼﺛﺔ،ﻭﺟﻞ ﻋﺰ
ﻳﺪﺧﻠﻬﺎ ﻭﺇﳕﺎ ،ﻣﺸﺮﻛﺔ ﻧﻔﺲ ﺍﳉﻨﺔ ﺗﺪﺧﻞ ﻓﻼ ،ﺃﻫﻠﻪ ﻋﻠﻰ ﺍﳉﻨﺔ ﻭﺣﺮﻡ
ﻣﻔﺘﺎﺡ ﻣﻌﻪ ﻳﻜﻦ ﱂ ﻓﻤﻦ ،ﺎﺑﺎ ﻣﻔﺘﺎﺡ ﻫﻮ ﺍﻟﺘﻮﺣﻴﺪ ﻓﺈﻥ ،ﺍﻟﺘﻮﺣﻴﺪ ﺃﻫﻞ
ﻳﻔﺘﺢ ﱂﻟﺍﻟﻔﺘﺢ ﳝﻜﻦ ﱂ ﻟﻪ ﺃﺳﻨﺎﻥ ﻻ ﲟﻔﺘﺎﺡ ﺃﺗﻰ ﺇﻥ ﻭﻛﺬﻟﻚ ،ﺎﺑﺎ ﻪ
ﻫﻲ ﺍﳌﻔﺘﺎﺡ ﻫﺬﺍ ﻭﺃﺳﻨﺎﻥ ،ﺑﻪ:،ﻭﺍﳊﺞ ،ﻭﺍﻟﺰﻛﺎﺓ ،ﻭﺍﻟﺼﻴﺎﻡ ،ﺍﻟﺼﻼﺓ
،ﺍﳊﺪﻳﺚ ﻭﺻﺪﻕ ،ﺍﳌﻨﻜﺮ ﻋﻦ ﻭﺍﻟﻨﻬﻲ ،ﺑﺎﳌﻌﺮﻭﻑ ﻭﺍﻷﻣﺮ ،ﻭﺍﳉﻬﺎﺩ
ﻭﺃﺩﺍﺀﻫﺬﻩ ﰲ ﺍﲣﺬ ﻋﺒﺪ ﻓﺄﻱ ،ﺍﻟﻮﺍﻟﺪﻳﻦ ﻭﺑﺮ ،ﺍﻟﺮﺣﻢ ﻭﺻﻠﺔ ،ﺍﻷﻣﺎﻧﺔ
ﺟﺎﺀ ﺍﻷﻭﺍﻣﺮ ﻣﻦ ﺎﻧﺃﺳﻨﺎ ﻓﻴﻪ ﻭﺭﻛﺐ ،ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﹰﺎﳊﺻﺎ ﺎﺣﻣﻔﺘﺎ ﺍﻟﺪﺍﺭ
(1)ﰲ ﺃﲪﺪ ﺭﻭﺍﻩ)ﺍﳌﺴﻨﺪ(٦/٢٤٠ﰲ ﻭﺍﳊﺎﻛﻢ ،)ﺍﳌﺴﺘﺪﺭﻙ(٤/٥٧٥ﻣﻦ ،
ﻋﻦ ﺑﺎﺑﻨﻮﺱ ﺑﻦ ﻳﺰﻳﺪ ﻋﻦ ﺍﳉﻮﱐ ﻋﻤﺮﺍﻥ ﺃﰊ ﻋﻦ ﻣﻮﺳﻰ ﺃﰊ ﺑﻦ ﺻﺪﻗﺔ ﺣﺪﻳﺚ
ﻋﻨﻬﺎ ﺍﷲ ﺭﺿﻲ ﻋﺎﺋﺸﺔ.ﺍﳊﺎﻛﻢ ﻗﺎﻝ:ﺍﻟﺬﻫﱯ ﻓﺮﺩﻩ ،ﺻﺤﻴﺢﺻﺪﻗﺔ ﺑﺄﻥ
ﰲ ﺍﳍﻴﺜﻤﻲ ﻗﺎﻝ ،ﺟﻬﺎﻝ ﻓﻴﻪ ﺑﺎﺑﻨﻮﺱ ﻭﺍﺑﻦ ،ﺿﻌﻔﻮﻩ)ﺘﻤﻊﺍ:(ﺃﲪﺪ ﺳﻨﺪ ﰲ
ﻭﻟﻔﻈﻪ ،ﺛﻘﺎﺕ ﺭﺟﺎﻟﻪ ﻭﺑﻘﻴﺔ ،ﺍﳉﻤﻬﻮﺭ ﺿﻌﻔﻪ ﻣﻮﺳﻰ ﺃﰊ ﺑﻦ ﺻﺪﻗﺔ) :ﺍﻟﺪﻭﺍﻭﻳﻦ
ﹰﺎﺌﺷﻴ ﺑﻪ ﺍﷲ ﻳﻌﺒﺄ ﻻ ﺩﻳﻮﺍﻥ ﺛﻼﺛﺔ ﺍﷲ ﻋﻨﺪ(...ﺍﳊﺪﻳﺚ.
6. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ٩
ﻓﻠﻢ ،ﺑﻪ ﺇﻻ ﻳﻔﺘﺢ ﻻ ﺍﻟﺬﻱ ﻣﻔﺘﺎﺣﻬﺎ ﻭﻣﻌﻪ ﺍﳉﻨﺔ ﺑﺎﺏ ﺇﱃ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ
ﺍ ﻋﻦ ﻳﻌﻘﻪﻭﺃﻭﺯﺍﺭ ﻭﺧﻄﺎﻳﺎ ﺫﻧﻮﺏ ﻟﻪ ﺗﻜﻮﻥ ﺃﻥ ﺇﻻ ﺍﻟﻠﻬﻢ ،ﻋﺎﺋﻖ ﻟﻔﺘﺢ
ﻋﻦ ﳛﺒﺲ ﻓﺈﻧﻪ ،ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﺪﺍﺭ ﻫﺬﻩ ﰲ ﺃﺛﺮﻫﺎ ﻋﻨﻪ ﻳﺬﻫﺐ ﱂ
،ﻭﺷﺪﺍﺋﺪﻩ ﻭﺃﻫﻮﺍﻟﻪ ﺍﳌﻮﻗﻒ ﻳﻄﻬﺮﻩ ﱂ ﻭﺇﻥ ،ﻣﻨﻬﺎ ﻳﺘﻄﻬﺮ ﺣﱴ ﺍﳉﻨﺔ
،ﻭﻭﺳﺨﻪ ﺩﺭﻧﻪ ﻣﻦ ﻭﻳﺘﻄﻬﺮ ،ﻓﻴﻬﺎ ﺧﺒﺜﻪ ﻟﻴﺨﺮﺝ ﺍﻟﻨﺎﺭ ﺩﺧﻮﻝ ﻣﻦ ﻓﻼﺑﺪ
ﺍﳉ ﻓﻴﺪﺧﻞ ،ﻣﻨﻬﺎ ﳜﺮﺝ ﰒﻃﻴﺐ ﺇﻻ ﻳﺪﺧﻠﻬﺎ ﻻ ﺍﻟﻄﻴﺒﲔ ﺩﺍﺭ ﺎﻓﺈ ،ﻨﺔ.
ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﻗﺎﻝ:ﻡﹶﺎﻠﺳ ﹶﻥﹸﻮﻟﹸﻮﻘﻳ ﲔِﺒﻴﹶﻃ ﹸﺔﹶﻜِﺋﹶﺎﻠﻤﹾﻟﺍ ﻢﻫﱠﺎﻓﻮﺘﺗ ﻦِﻳﺬﱠﻟﺍ
ﹶﺔﻨﺠﹾﻟﺍ ﹸﻮﺍﻠﺧﺩﺍ ﻢﹸﻜﻴﹶﻠﻋ]ﺍﻟﻨﺤﻞ:٣٢.[ﺗﻌﺎﱃ ﻭﻗﺎﻝ:ﻦِﻳﺬﱠﻟﺍ ﻖِﻴﺳﻭ
ﺘﺣ ﺍﺮﻣﺯ ِﺔﻨﺠﹾﻟﺍ ﹶﻰﻟِﺇ ﻢﻬﺑﺭ ﺍﻮﹶﻘﺗﺍﹶﻝﹶﺎﻗﻭ ﺎﻬﺑﺍﻮﺑﹶﺃ ﺖﺤِﺘﹸﻓﻭ ﺎﻫُﻭﺀﺎﺟ ﹶﺍﺫِﺇ ﻰ
ﻦِﻳﺪِﻟﺎﺧ ﺎﻫﹸﻮﻠﺧﺩﹶﺎﻓ ﻢﺘﺒِﻃ ﻢﹸﻜﻴﹶﻠﻋ ﻡﹶﺎﻠﺳ ﺎﻬﺘﻧﺰﺧ ﻢﻬﹶﻟ]ﺍﻟﺰﻣﺮ:٧٣[،
ﻓﻌﻘﺐﺳﺒﺐ ﺑﺄﻧﻪ ﻳﺆﺫﻥ ﺍﻟﺬﻱ ﺍﻟﻔﺎﺀ ﲝﺮﻑ ﺍﻟﻄﻴﺐ ﻋﻠﻰ ﺩﺧﻮﳍﺎ
ﺃﻱ ،ﻟﻠﺪﺧﻮﻝ:ﻟﻜﻢ ﻗﻴﻞ ﻃﻴﺒﻜﻢ ﺑﺴﺒﺐ:ﺍﺩﺧﻠﻮﻫﺎ.
ﺍﳋ ﺩﺍﺭ ﺎﻓﺈ ،ﺍﻟﻨﺎﺭ ﻭﺃﻣﺎﻭﺍﳌﺂﻛﻞ ،ﻭﺍﻷﻋﻤﺎﻝ ﺍﻷﻗﻮﺍﻝ ﰲ ﺒﺚ
ﺗﻌﺎﱃ ﺍﷲ ﻗﺎﻝ ،ﺍﳋﺒﻴﺜﲔ ﻭﺩﺍﺭ ،ﻭﺍﳌﺸﺎﺭﺏ:ﻦِﻣ ﹶﺚِﻴﺒﺨﹾﻟﺍ ﻪﱠﻠﺍﻟ ﺰِﻴﻤﻴِﻟ
ِﻲﻓ ﻪﹶﻠﻌﺠﻴﹶﻓ ﺎﻌِﻴﻤﺟ ﻪﻤﹸﻛﺮﻴﹶﻓ ٍﺾﻌﺑ ﹶﻰﻠﻋ ﻪﻀﻌﺑ ﹶﺚِﻴﺒﺨﹾﻟﺍ ﹶﻞﻌﺠﻳﻭ ِﺐﻴﱠﻄﺍﻟ
ﹶﻥﻭﺮِﺳﺎﺨﹾﻟﺍ ﻢﻫ ﻚِﺌﹶﻟﹸﻭﺃ ﻢﻨﻬﺟ]ﺍﻷﻧﻔﺎﻝ:٣٧[،ﳚﻤﻊ ﺗﻌﺎﱃ ﻓﺎﷲ
ﺑﻌﻀﻪ ﻟﺘﺮﺍﻛﺐ ﺍﻟﺸﻲﺀ ﻳﺮﻛﻢ ﻛﻤﺎ ﻓﲑﻛﻤﻪ ،ﺑﻌﺾ ﺇﱃ ﺑﻌﻀﻪ ﺍﳋﺒﻴﺚ
ﺧﺒﻴﺚ ﺇﻻ ﻓﻴﻬﺎ ﻓﻠﻴﺲ ،ﺃﻫﻠﻪ ﻣﻊ ﺟﻬﻨﻢ ﰲ ﳚﻌﻠﻪ ﰒ ،ﺑﻌﺾ ﻋﻠﻰ.
ﻃﺒﻘﺎﺕ ﺛﻼﺙ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﺎﻥ ﻭﳌﺎ:،ﺧﺒﺚ ﻳﺸﻴﻨﻪ ﻻ ﻃﻴﺐ
ﺩﻭﺭﻫﻢ ﻛﺎﻧﺖ ،ﻭﻃﻴﺐ ﺧﺒﺚ ﻓﻴﻬﻢ ﻭﺁﺧﺮﻭﻥ ،ﻓﻴﻪ ﻃﻴﺐ ﻻ ﻭﺧﺒﻴﺚ
ﺛﻼﺛﺔ:ﻭﺩﺍﺭ ،ﺍﶈﺾ ﺍﻟﻄﻴﺐ ﺩﺍﺭ،ﺍﶈﺾ ﺍﳋﺒﻴﺚﻻ ﺍﻟﺪﺍﺭﺍﻥ ﻭﻫﺎﺗﺎﻥ
ﺩﺍﺭ ﻭﻫﻲ ،ﺗﻔﲎ ﺍﻟﱵ ﺍﻟﺪﺍﺭ ﻭﻫﻲ ،ﻭﻃﻴﺐ ﺧﺒﺚ ﻣﻌﻪ ﳌﻦ ﻭﺩﺍﺭ ،ﺗﻔﻨﻴﺎﻥ
7. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ١٠
ﺇﺫﺍ ﻢﻓﺈ ،ﺃﺣﺪ ﺍﳌﻮﺣﺪﻳﻦ ﻋﺼﺎﺓ ﻣﻦ ﺟﻬﻨﻢ ﰲ ﻳﺒﻘﻰ ﻻ ﻓﺈﻧﻪ ،ﺍﻟﻌﺼﺎﺓ
ﺇﻻ ﻳﺒﻘﻰ ﻭﻻ ،ﺍﳉﻨﺔ ﻓﺄﺩﺧﻠﻮﺍ ،ﺍﻟﻨﺎﺭ ﻣﻦ ﺃﺧﺮﺟﻮﺍ ﺃﻋﻤﺎﳍﻢ ﺑﻘﺪﺭ ﻋﺬﺑﻮﺍ
ﺍﶈﺾ ﺍﳋﺒﺚ ﻭﺩﺍﺭ ،ﺍﶈﺾ ﺍﻟﻄﻴﺐ ﺩﺍﺭ.
** *
8. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ١١
ﺍﻟﺼﻼﺓ ﰲ ﺍﻟﻘﻠﺐ ﺣﻀﻮﺭ
ﻭﻗﻮﰲ ﻟﻪ:»ﻓﺈﻥ ﺗﻠﺘﻔﺘﻮﺍ ﻓﻼ ،ﺻﻠﻴﺘﻢ ﻓﺈﺫﺍ ،ﺑﺎﻟﺼﻼﺓ ﻭﺁﻣﺮﻛﻢ
ﻳﻠﺘﻔﺖ ﱂ ﻣﺎ ﺻﻼﺗﻪ ﰲ ﻋﺒﺪﻩ ﻟﻮﺟﻪ ﻭﺟﻬﻪ ﻳﻨﺼﺐ ﺍﷲ«)١(
.
ﻗﺴﻤﺎﻥ ﺍﻟﺼﻼﺓ ﰲ ﻋﻨﻪ ﺍﳌﻨﻬﻲ ﺍﻻﻟﺘﻔﺎﺕ:
ﺃﺣﺪﳘﺎ:ﺍﷲ ﻋﻦ ﺍﻟﻘﻠﺐ ﺍﻟﺘﻔﺎﺕ–ﻭﺟﻞ ﻋﺰ–ﺍﷲ ﻏﲑ ﺇﱃ
ﺗﻌﺎﱃ.
ﻭﺍﻟﺜﺎﱐ:ﺍﻟﺒ ﺍﻟﺘﻔﺎﺕﹰﻼﻣﻘﺒ ﺍﷲ ﻳﺰﺍﻝ ﻭﻻ ،ﻋﻨﻪ ﻣﻨﻬﻲ ﻭﻛﻼﳘﺎ ،ﺼﺮ
ﺃﻭ ﺑﻘﻠﺒﻪ ﺍﻟﺘﻔﺖ ﻓﺈﺫﺍ ،ﺻﻼﺗﻪ ﻋﻠﻰ ﹰﻼﻣﻘﺒ ﺍﻟﻌﺒﺪ ﺩﺍﻡ ﻣﺎ ﻋﺒﺪﻩ ﻋﻠﻰ
ﺑﺼﺮﻩﺍﷲ ﺭﺳﻮﻝ ﺌﻞﺳ ﻭﻗﺪ ،ﻋﻨﻪ ﺗﻌﺎﱃ ﺍﷲ ﺃﻋﺮﺽ ،ﺍﻟﺘﻔﺎﺕ ﻋﻦ
ﻓﻘﺎﻝ ﺻﻼﺗﻪ ﰲ ﺍﻟﺮﺟﻞ:»ﺻﻼﺓ ﻣﻨﺖ ﺍﻟﺸﻴﻄﺎﻥ ﳜﺘﻠﺴﻪ ﺱﺍﺧﺘﻼ
ﺍﻟﻌﺒﺪ«)٢(
.
ﺃﺛﺮ ﻭﰲ:ﺗﻌﺎﱃ ﺍﷲ ﻳﻘﻮﻝ:»ﺇﱃﺧ،ﻣﲏ ﲑﻣﲏ ﺧﲑ ﺇﱃ«ﻭﻣﺜﻞ ؟
ﺍﺳﺘﺪﻋﺎﻩ ﻗﺪ ﺭﺟﻞ ﻣﺜﻞ ،ﺑﻘﻠﺒﻪ ﺃﻭ ﺑﺒﺼﺮﻩ ﺻﻼﺗﻪ ﰲ ﻳﻠﺘﻔﺖ ﻣﻦ
،ﻭﳜﺎﻃﺒﻪ ﻳﻨﺎﺩﻳﻪ ﻭﺃﻗﺒﻞ ،ﻳﺪﻳﻪ ﺑﲔ ﻓﺄﻭﻗﻔﻪ ،ﺍﻟﺴﻠﻄﺎﻥﺧﻼﻝ ﰲ ﻭﻫﻮ
ﻋﻦ ﻗﻠﺒﻪ ﺍﻧﺼﺮﻑ ﻭﻗﺪ ،ﹰﻻﻭﴰﺎ ﺎﻨﳝﻴ ﺍﻟﺴﻠﻄﺎﻥ ﻋﻦ ﻳﻠﺘﻔﺖ ﺫﻟﻚ
ﻓﻤ ،ﻣﻌﻪ ﺍﺮﺣﺎﺿ ﻟﻴﺲ ﻗﻠﺒﻪ ﻷﻥ ،ﺑﻪ ﳜﺎﻃﺒﻪ ﻣﺎ ﻳﻔﻬﻢ ﻓﻼ ،ﺍﻟﺴﻠﻄﺎﻥﺎ
ﺃﻥ ﺣﻘﻪ ﰲ ﺍﳌﺮﺍﺗﺐ ﺃﻗﻞ ﺃﻓﻠﻴﺲ ،ﺍﻟﺴﻠﻄﺎﻥ ﺑﻪ ﻳﻔﻌﻞ ﺃﻥ ﺍﻟﺮﺟﻞ ﻫﺬﺍ ﻇﻦ
ﺍﳌﺼﻠﻲ ﻓﻬﺬﺍ ﻋﻴﻨﻴﻪ؟ ﻣﻦ ﺳﻘﻂ ﻗﺪ ﺍﺪﻣﺒﻌ ﺎﺗﳑﻘﻮ ﻳﺪﻳﻪ ﺑﲔ ﻣﻦ ﻳﻨﺼﺮﻑ
ﻗﺪ ﺍﻟﺬﻱ ﺻﻼﺗﻪ ﰲ ﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻰ ﺍﳌﻘﺒﻞ ﺍﻟﻘﻠﺐ ﻭﺍﳊﺎﺿﺮ ﻳﺴﺘﻮﻱ ﻻ
،ﻫﻴﺒﺘﻪ ﻣﻦ ﻗﻠﺒﻪ ﻓﺎﻣﺘﻸ ،ﻳﺪﻳﻪ ﺑﲔ ﻭﺍﻗﻒ ﻫﻮ ﻣﻦ ﻋﻈﻤﺔ ﻗﻠﺒﻪ ﺃﺷﻌﺮ
(1)ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
(2)ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
9. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ١٢
ﻟ ﻋﻨﻘﻪ ﻭﺫﻟﺖﻏﲑﻩ ﻋﻠﻰ ﻳﻘﺒﻞ ﺃﻥ ﺗﻌﺎﱃ ﺭﺑﻪ ﻣﻦ ﻭﺍﺳﺘﺤﲕ ،ﻪ،ﺃﻭ
ﻋﻄﻴﺔ ﺑﻦ ﺣﺴﺎﻥ ﻗﺎﻝ ﻛﻤﺎ ﺻﻼﺗﻴﻬﻤﺎ ﻭﺑﲔ ،ﻋﻨﻪ ﻳﻠﺘﻔﺖ)١(
.
ﻭ ،ﺍﻟﻮﺍﺣﺪﺓ ﺍﻟﺼﻼﺓ ﰲ ﻟﻴﻜﻮﻧﺎﻥ ﺍﻟﺮﺟﻠﲔ ﺇﻥﺇﰲ ﺑﻴﻨﻬﻤﺎ ﻣﺎ ﻥ
ﻋﻠﻰ ﺑﻘﻠﺒﻪ ﻣﻘﺒﻞ ﺃﺣﺪﳘﺎ ﺃﻥ ﻭﺫﻟﻚ ،ﻭﺍﻷﺭﺽ ﺍﻟﺴﻤﺎﺀ ﺑﲔ ﻛﻤﺎ ﺍﻟﻔﻀﻞ
ﻏﺎﻓﻞ ٍﻩﺳﺎ ﻭﺍﻵﺧﺮ ،ﻭﺟﻞ ﻋﺰ ﺍﷲ؛ﺍﻟﻌﺒﺪ ﺃﻗﺒﻞ ﻓﺈﺫﺍ،ﻣﺜﻠﻪ ﳐﻠﻮﻕ ﻋﻠﻰ
ﻋﺰ ﺑﺎﳋﺎﻟﻖ ﺍﻟﻈﻦ ﻓﻤﺎ ،ﺎﺒﺗﻘﺮﻳ ﻭﻻ ﹰﻻﺇﻗﺒﺎ ﻳﻜﻦ ﱂ ،ﺣﺠﺎﺏ ﻭﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ
ﺍﳋﺎﻟﻖ ﻋﻠﻰ ﺃﻗﺒﻞ ﻭﺇﺫﺍ ﻭﺟﻞ؟-ﻭﺟﻞ ﻋﺰ-ﺣﺠﺎﺏ ﻭﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ،
ﻓﻜﻴﻒ ،ﻣﻨﻬﺎ ﻣﻸﻯ ،ﺎ ﻣﺸﻐﻮﻓﺔ ﻭﺍﻧﻔﺲ ،ﻭﺍﻟﻮﺳﺎﻭﺱ ﺍﻟﺸﻬﻮﺍﺕ
ﺍﻟﻮﺳ ﺃﳍﺘﻪ ﻭﻗﺪ ﹰﻻﺇﻗﺒﺎ ﺫﻟﻚ ﻳﻜﻮﻥﻛﻞ ﺑﻪ ﻭﺫﻫﺒﺖ ،ﻭﺍﻷﻓﻜﺎﺭ ﺎﻭﺱ
ﻣﺬﻫﺐ؟
ﻭﺍﻟﻌﺒﺪﰲ ﻗﺎﻡ ﻗﺪ ﻓﺈﻧﻪ ،ﻣﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻏﺎﺭ ﺍﻟﺼﻼﺓ ﰲ ﻗﺎﻡ ﺇﺫﺍ
ﳛﺮﺹ ﻓﻬﻮ ،ﻋﻠﻴﻪ ﻭﺃﺷﺪﻩ ،ﻟﻠﺸﻴﻄﺎﻥ ﻭﺃﻏﻴﻈﻪ ﻭﺃﻗﺮﺑﻪ ،ﻣﻘﺎﻡ ﺃﻋﻈﻢ
ﻴﻪﻨﻭﳝ ﻳﻌﺪﻩ ﺑﻪ ﻳﺰﺍﻝ ﻻ ﺑﻞ ،ﻓﻴﻪ ﻳﻘﻴﻤﻪ ﻻ ﺃﻥ ﺍﻻﺟﺘﻬﺎﺩ ﻛﻞ ﻭﳚﺘﻬﺪ
،ﺍﻟﺼﻼﺓ ﺷﺄﻥ ﻋﻠﻴﻪ ﻥﻮﻳﻬ ﺣﱴ ﻭﺭﺟﻠﻪ ﲞﻴﻠﻪ ﻋﻠﻴﻪ ﻭﳚﻠﺐ ،ﻭﻳﻨﺴﺒﻪ
ﻓﻴﺘﺮﻛﻬﺎ ﺎ ﻓﻴﺘﻬﺎﻭﻥ،ﻋﺠ ﻓﺈﻥﰲ ﻭﻗﺎﻡ ،ﺍﻟﻌﺒﺪ ﻭﻋﺼﺎﻩ ،ﻣﻨﻪ ﺫﻟﻚ ﻋﻦ ﺰ
ﻭﳛﻮﻝ ،ﻧﻔﺴﻪ ﻭﺑﲔ ﺑﻴﻨﻪ ﳜﻄﺮ ﺣﱴ ﺗﻌﺎﱃ ﺍﷲ ﻋﺪﻭ ﺃﻗﺒﻞ ،ﺍﳌﻘﺎﻡ ﺫﻟﻚ
ﺍﻟﺼﻼ ﰲ ﱢﺮﻩﻛﻓﻴﺬ ،ﻗﻠﺒﻪ ﻭﺑﲔ ﺑﻴﻨﻪ،ﻓﻴﻬﺎ ﺩﺧﻮﻟﻪ ﻗﺒﻞ ﻳﺬﻛﺮ ﻳﻜﻦ ﱂ ﻣﺎ ﺓ
ﺇﻳﺎﻫﺎ ﻓﻴﺬﻛﺮﻩ ،ﻣﻨﻬﺎ ﻭﺃﻳﺲ ،ﻭﺍﳊﺎﺟﺔ ﺍﻟﺸﻲﺀ ﻧﺴﻲ ﻗﺪ ﻛﺎﻥ ﺭﲟﺎ ﺣﱴ
ﻭﻳﺄﺧﺬﻩ ،ﺎ ﻗﻠﺒﻪ ﻟﻴﺸﻐﻞ ﺍﻟﺼﻼﺓ ﰲﺑﻼ ﻓﻴﻬﺎ ﻓﻴﻘﻮﻡ ،ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻋﻦ
ﻋﻠﻰ ﺍﳌﻘﺒﻞ ﻳﻨﺎﻟﻪ ﻣﺎ ﻭﻗﺮﺑﻪ ﻭﻛﺮﺍﻣﺘﻪ ﺗﻌﺎﱃ ﺍﷲ ﺇﻗﺒﺎﻝ ﻣﻦ ﻳﻨﺎﻝ ﻓﻼ ،ﻗﻠﺐ
(1)ﺑﻦ ﺍﷲ ﻋﺒﺪ ﺭﻭﺍﻩﻛﺘﺎﺏ ﰲ ﺍﳌﺒﺎﺭﻙ»ﻭﺍﻟﺮﻗﺎﺋﻖ ﺍﻟﺰﻫﺪ«.
10. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ١٣
ﺭﺑﻪ–ﻭﺟﻞ ﻋﺰ–ﺻﻼﺗﻪ ﻣﻦ ﻓﻴﻨﺼﺮﻑ ،ﺻﻼﺗﻪ ﰲ ﺑﻘﻠﺒﻪ ﺍﳊﺎﺿﺮ
،ﺑﺎﻟﺼﻼﺓ ﻋﻨﻪ ﲣﻔﻒ ﱂ ،ﻭﺃﺛﻘﺎﻟﻪ ﻭﺫﻧﻮﺑﻪ ﲞﻄﺎﻳﺎﻩ ﻓﻴﻬﺎ ﺩﺧﻞ ﻣﺎ ﻣﺜﻞ
ﻭﺃ ،ﺣﻘﻬﺎ ﺃﺩﻯ ﻣﻦ ﺳﻴﺌﺎﺕ ﺗﻜﻔﺮ ﺇﳕﺎ ﺍﻟﺼﻼﺓ ﻓﺈﻥ،ﺧﺸﻮﻋﻬﺎ ﻛﻤﻞ
ﻭﻗﺎﻟﺒﻪ ﺑﻘﻠﺒﻪ ﺗﻌﺎﱃ ﺍﷲ ﻳﺪﻱ ﺑﲔ ﻭﻭﻗﻒ.
ﺑﺄﺛﻘﺎﻝ ﻭﺃﺣﺲ ،ﻧﻔﺴﻪ ﻣﻦ ﺧﻔﺔ ﻭﺟﺪ ﻣﻨﻬﺎ ﺍﻧﺼﺮﻑ ﺇﺫﺍ ﻓﻬﺬﺍﻗﺪ
ﻋﻨﻪ ﻭﺿﻌﺖ.ﻳﻜﻦ ﱂ ﺃﻧﻪ ﻳﺘﻤﲎ ﺣﱴ ،ﻭﺭﻭﺣﺎ ﻭﺭﺍﺣﺔ ﹰﺎﻃﻧﺸﺎ ﻓﻮﺟﺪ
ﰲ ﻭﻣﺴﺘﺮﺍﺣﻪ ،ﻗﻠﺒﻪ ﻭﺟﻨﺔ ،ﺭﻭﺣﻪ ﻭﻧﻌﻴﻢ ﻋﻴﻨﻪ ﻗﺮﺓ ﺎﻷ ،ﻣﻨﻬﺎ ﺧﺮﺝ
ﺣﱴ ﻭﺿﻴﻖ ﺳﺠﻦ ﰲ ﻛﺄﻧﻪ ﻳﺰﺍﻝ ﻓﻼ ،ﺍﻟﺪﻧﻴﺎﻳﺪﺧﻓﻴﺴﺘﺮﻳﺢ ،ﻓﻴﻬﺎ ﻞ
ﻳﻘﻮﻟﻮﻥ ﻓﺎﶈﺒﻮﻥ ،ﻣﻨﻬﺎ ﻻ ،ﺎ:ﻗﺎﻝ ﻛﻤﺎ ،ﺑﺼﻼﺗﻨﺎ ﻓﻨﺴﺘﺮﻳﺢ ﻧﺼﻠﻲ
ﻭﻧﺒﻴﻬﻢ ﻢﻭﻗﺪﻭ ﺇﻣﺎﻣﻬﻢ:»ﺑﺎﻟﺼﻼﺓ ﺃﺭﺣﻨﺎ ﺑﻼﻝ ﻳﺎ«)١(
ﻳﻘﻞ ﻭﱂ:
ﺃﻣﻨﻬﺎ ﺭﺣﻨﺎ.
ﻭﻗﺎﻝ:»ﻋﻴﲏ ﻗﺮﺓ ﻌﻠﺖﺟﺍﻟﺼﻼﺓ ﰲ«)٢(
ﻋﻴﻨﻪ ﻗﺮﺓ ﺟﻌﻞ ﻓﻤﻦ
ﻋﻨﻬﺎ ﺍﻟﺼﱪ ﻳﻄﻴﻖ ﻭﻛﻴﻒ ،ﺎﺑﺪﻭ ﻋﻴﻨﻪ ﺗﻘﺮ ﻛﻴﻒ ،ﺍﻟﺼﻼﺓ ﰲﻓﺼﻼﺓ ؟
ﻧﻮﺭ ﻭﳍﺎ ﺗﺼﻌﺪ ﺍﻟﱵ ﻫﻲ ،ﺍﻟﺼﻼﺓ ﰲ ﻋﻴﻨﻪ ﻗﺮﺓ ﺍﻟﺬﻱ ﺑﻘﻠﺒﻪ ﺍﳊﺎﺿﺮ ﻫﺬﺍ
ﺍﻟﺮﲪﻦ ﺎ ﻳﺴﺘﻘﺒﻞ ﺣﱴ ،ﻭﺑﺮﻫﺎﻥ-ﻭﺟﻞ ﻋﺰ-ﻓﺘﻘﻮﻝ ،:»ﺍﷲ ﺣﻔﻆ
ﺣﻔﻈﺘﲏ ﻛﻤﺎ ﺗﻌﺎﱃ«ﺍﳌﻔﺮ ﺻﻼﺓ ﻭﺃﻣﺎ ،ﻁﻭﺣﺪﻭﺩﻫﺎ ﳊﻘﻮﻗﻬﺎ ﺍﳌﻀﻴﻊ
ﺗ ﺎﻓﺈ ،ﻭﺧﺸﻮﻋﻬﺎﻳ ﻛﻤﺎ ﻠﻒﹶﻠﻒﱡﺜﺍﻟﻭﺟﻪ ﺎ ﻭﻳﻀﺮﺏ ،ﺍﳋﻠﻖ ﺏﻮ
ﺻﺎﺣﺒﻬﺎﻭﺗﻘﻮﻝ:»ﺿﻴﻌﺘﲏ ﻛﻤﺎ ﺍﷲ ﺿﻴﻌﻚ«.
ﻗﺎﻝ ﺃﻧﻪ ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ ﻋﻤﺮ ﺑﻦ ﺍﷲ ﻋﺒﺪ ﻋﻦ ﺭﻭﻱ ﻭﻗﺪ:»ﻣﺎ
ﻣﺆﻣﻦ ﻣﻦﻭﻗﺘﻬﺎ ﰲ ﺍﻟﺼﻼﺓ ﺇﱃ ﻳﻘﻮﻡ ﰒ ،ﺃﻣﺎﻛﻨﻪ ﺇﱃ ﺍﻟﻮﺿﻮﺀ ﻳﺘﻢ
(1)ﺍﻷﻟﺒﺎﱐ ﻭﺻﺤﺤﻪ ﺃﲪﺪ ﺭﻭﺍﻩ.
(2)ﺍﻷﻟﺒﺎﱐ ﻭﺻﺤﺤﻪ ﺃﲪﺪ ﺭﻭﺍﻩ.
11. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ١٤
ﻭﺳﺠﻮﺩﻫﺎ ﻭﺭﻛﻮﻋﻬﺎ ،ﻭﻗﺘﻬﺎ ﻣﻦ ﻨﻘﺺﻳ ﱂ ﻭﺟﻞ ﻋﺰ ﷲ ﻓﻴﺆﺩﻳﻬﺎ
ﻣﺴﻔﺮﺓ ﺑﻴﻀﺎﺀ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺇﱃ ﻟﻪ ﻓﻌﺖﺭ ﺇﻻ ،ﹰﺎﺌﺷﻴ ﻭﻣﻌﺎﳌﻬﺎ
ﻳﺴﺘﻀﻲﺀﻨﺘﻬﻳ ﺣﱴ ﺍﳋﺎﻓﻘﲔ ﺑﲔ ﻣﺎ ﺑﻨﻮﺭﻫﺎﻰﻋﺰ ﺍﻟﺮﲪﻦ ﺇﱃ ﺎ
ﻋﻦ ﻭﺃﺧﺮﻫﺎ ﻭﺿﻮﺀﻫﺎ ﻳﻜﻤﻞ ﻓﻠﻢ ﺍﻟﺼﻼﺓ ﺇﱃ ﻗﺎﻡ ﻭﻣﻦ ،ﻭﺟﻞ
،ﻭﻣﻌﺎﳌﻬﺎ ﻭﺳﺠﻮﺩﻫﺎ ﺭﻛﻮﻋﻬﺎ ﻭﺍﺳﺘﺮﻕ ،ﻭﻗﺘﻬﺎﺳﻮﺩﺍﺀ ﻋﻨﻪ ﺭﻓﻌﺖ
ﻻ ﰒ ،ﻣﻈﻠﻤﺔﺗﻘﻮﻝ ﺭﺃﺳﻪ ﺷﻌﺮ ﺗﺘﺠﺎﻭﺯ:،ﺿﻴﻌﺘﲏ ﻛﻤﺎ ﺍﷲ ﺿﻴﻌﻚ
ﺿﻴﻌﺘﲏ ﻛﻤﺎ ﺍﷲ ﺿﻴﻌﻚ«)١(
.
ﺍ ﻓﺎﻟﺼﻼﺓﺗﻠﻴﻖ ﺻﻼﺓ ﺍﻟﻌﺒﺪ ﻳﺼﻠﻲ ﺃﻥ ﺍﳌﻘﺒﻮﻝ ﻭﺍﻟﻌﻤﻞ ،ﳌﻘﺒﻮﻟﺔ
،ﺑﻪ ﻭﺗﻠﻴﻖ ﻭﺗﻌﺎﱃ ﺗﺒﺎﺭﻙ ﻟﺮﺑﻪ ﺗﺼﻠﺢ ﺻﻼﺓ ﻛﺎﻧﺖ ﻓﺈﺫﺍ ،ﻭﺟﻞ ﻋﺰ ﺑﺮﺑﻪ
ﻣﻘﺒﻮﻟﺔ ﻛﺎﻧﺖ.
ﻗﺴﻤﺎﻥ ﺍﻟﻌﻤﻞ ﻣﻦ ﻭﺍﳌﻘﺒﻮﻝ:
ﺃﺣﺪﳘﺎ:ﺍ ﻳﺼﻠﻲ ﺃﻥﻣ ﻭﻗﻠﺒﻪ ﺍﻟﻄﺎﻋﺎﺕ ﺳﺎﺋﺮ ﻭﻳﻌﻤﻞ ﻟﻌﺒﺪﺘﻌﻠﻖ
ﷲ ﺫﺍﻛﺮ ،ﻭﺟﻞ ﻋﺰ ﺑﺎﷲ–ﻭﺟﻞ ﻋﺰ–ﻫﺬﺍ ﻓﺄﻋﻤﺎﻝ ،ﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ
ﺍﷲ ﻋﻠﻰ ﺽﺮﻌﺗ ﺍﻟﻌﺒﺪ-ﻭﺟﻞ ﻋﺰ-ﺍﷲ ﻓﻴﻨﻈﺮ ،ﻗﺒﺎﻟﺘﻪ ﺗﻘﻒ ﺣﱴ–
ﻭﺟﻞ ﻋﺰ–ﻭﻗﺪ ،ﻣﺮﺿﻴﺔ ﻟﻮﺟﻬﻪ ﺧﺎﻟﺼﺔ ﺭﺁﻫﺎ ﺇﻟﻴﻬﺎ ﻧﻈﺮ ﻓﺈﺫﺍ ،ﺇﻟﻴﻬﺎ
ﳏﺐ ﳐﻠﺺ ﺳﻠﻴﻢ ﻗﻠﺐ ﻋﻦ ﺻﺪﺭﺕﷲ–ﻭﺟﻞ ﻋﺰ–،ﺇﻟﻴﻪ ﻣﺘﻘﺮﺏ
ﺎﻬِﻠﺒﹶﻗﻭ ﻭﺭﺿﻴﻬﺎ ﺃﺣﺒﻬﺎ.
ﺍﻟﺜﺎﱐ ﻭﺍﻟﻘﺴﻢ:،ﻭﺍﻟﻐﻔﻠﺔ ﺍﻟﻌﺎﺩﺓ ﻋﻠﻰ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻌﺒﺪ ﻳﻌﻤﻞ ﺃﻥ
ﻭﻓﺄﺭﻛﺎﻧﻪ ،ﺍﷲ ﺇﱃ ﻭﺍﻟﺘﻘﺮﺏ ﺍﻟﻄﺎﻋﺔ ﺎ ﻳﻨﻮﻱﻭﻗﻠﺒﻪ ،ﺑﺎﻟﻄﺎﻋﺔ ﻣﺸﻐﻮﻟﺔ
ﺇﱃ ﻫﺬﺍ ﺃﻋﻤﺎﻝ ﺭﻓﻌﺖ ﻓﺈﺫﺍ ،ﺃﻋﻤﺎﻟﻪ ﺳﺎﺋﺮ ﻭﻛﺬﻟﻚ ،ﺍﷲ ﺫﻛﺮ ﻋﻦ ٍﻩﻻ
(1)ﺿﻌﻴﻒ ﺍﳊﺪﻳﺚ.
12. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ١٥
،ﻋﻠﻴﻬﺎ ﻧﻈﺮﻩ ﻳﻘﻊ ﻭﻻ ،ﲡﺎﻫﻪ ﺗﻘﻒ ﱂ ،ﻭﺟﻞ ﻋﺰ ﺍﷲﺗﻮﺿﻊ ﻭﻟﻜﻦ
،ﻓﺘﻤﻴﺰ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﻋﻠﻴﻪ ﺗﻌﺮﺽ ﺣﱴ ،ﺍﻷﻋﻤﺎﻝ ﺩﻭﺍﻭﻳﻦ ﺗﻮﺿﻊ ﺣﻴﺚ
ﻛﺎ ﻣﺎ ﻋﻠﻰ ﻓﻴﺜﻴﺒﻪﻣﻨﻬﺎ ﺑﻪ ﻭﺟﻬﻪ ﻳﺮﺩ ﱂ ﻣﺎ ﻋﻠﻴﻪ ﻭﻳﺮﺩ ،ﻣﻨﻬﺎ ﻟﻪ ﻥ.
ﺍﻟﻌﻤﻞ ﳍﺬﺍ ﻗﺒﻮﻟﻪ ﻓﻬﺬﺍ:ﺍﻟﻘﺼﻮﺭ ﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ ﻣﻦ ﲟﺨﻠﻮﻕ ﻋﻠﻴﻪ ﺇﺛﺎﺑﺘﻪ
ﺍﻟﻌﲔ ﻭﺍﳊﻮﺭ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻷﻛﻞ.
ﺭﺿ ﺍﻷﻭﻝ ﻭﺇﺛﺎﺑﺔﻰ،ﻋﺎﻣﻠﻪ ﻣﻌﺎﻣﻠﺔ ﻋﻦ ﻭﺭﺿﺎﻩ ،ﻟﻨﻔﺴﻪ ﺍﻟﻌﻤﻞ
ﻓﻬﺬﺍ ،ﺣﺴﺎﺏ ﺑﻐﲑ ﻳﻌﻄﻴﻪ ﻓﻬﺬﺍ ،ﻭﻣﱰﻟﺘﻪ ﺩﺭﺟﺘﻪ ﻭﺇﻋﻼﺀ ،ﻣﻨﻪ ﻭﺗﻘﺮﻳﺒﻪ
،ﻟﻮﻥﻟﻮﻥ ﻭﺍﻷﻭﻝ.
ﲬﺴﺔ ﻣﺮﺍﺗﺐ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﰲ ﻭﺍﻟﻨﺎﺱ:
ﺃﺣﺪﻫﺎ:ﻣﻦ ﺍﻧﺘﻘﺺ ﺍﻟﺬﻱ ﻭﻫﻮ ،ﺍﳌﻔﺮﻁ ﻟﻨﻔﺴﻪ ﺍﻟﻈﺎﱂ ﻣﺮﺗﺒﺔ
ﺎﻭﺃﺭﻛﺎ ﻭﺣﺪﻭﺩﻫﺎ ﻭﻣﻮﺍﻗﻴﺘﻬﺎ ﻭﺿﻮﺋﻬﺎ.
ﺍﻟﺜﺎﱐ:ﺍﻟﻈﺎﻫﺮﺓ ﺎﻭﺃﺭﻛﺎ ﻭﺣﺪﻭﺩﻫﺎ ﻣﻮﺍﻗﻴﺘﻬﺎ ﻋﻠﻰ ﳛﺎﻓﻆ ﻣﻦ
ﻣﻊ ﻓﺬﻫﺐ ،ﺍﻟﻮﺳﻮﺳﺔ ﰲ ﻧﻔﺴﻪ ﳎﺎﻫﺪﺓ ﺿﻴﻊ ﻗﺪ ﻟﻜﻨﻪ ،ﻭﻭﺿﻮﺋﻬﺎ
ﻭﺍﻷﻓﻜﺎ ﺍﻟﻮﺳﺎﻭﺱﺭ.
ﺍﻟﺜﺎﻟﺚ:ﰲ ﻧﻔﺴﻪ ﻭﺟﺎﻫﺪ ﺎﻭﺃﺭﻛﺎ ﺣﺪﻭﺩﻫﺎ ﻋﻠﻰ ﺣﺎﻓﻆ ﻣﻦ
ﻳﺴﺮﻕ ﻟﺌﻼ ﻋﺪﻭﻩ ﲟﺠﺎﻫﺪﺓ ﻣﺸﻐﻮﻝ ﻓﻬﻮ ،ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﻮﺳﺎﻭﺱ ﺩﻓﻊ
ﻭﺟﻬﺎﺩ ﺻﻼﺓ ﰲ ﻓﻬﻮ ،ﺻﻼﺗﻪ.
ﺍﻟﺮﺍﺑﻊ:ﺎﻭﺃﺭﻛﺎ ﺣﻘﻮﻗﻬﺎ ﺃﻛﻤﻞ ﺍﻟﺼﻼﺓ ﺇﱃ ﻗﺎﻡ ﺇﺫﺍ ﻣﻦ
ﹰﺎﺌﺷﻴ ﻳﻀﻴﻊ ﻟﺌﻼ ﻭﺣﻘﻮﻗﻬﺎ ﺣﺪﻭﺩﻫﺎ ﻣﺮﺍﻋﺎﺓ ﻗﻠﺒﻪ ﻭﺍﺳﺘﻐﺮﻕ ،ﻭﺣﺪﻭﺩﻫﺎ
ﳘ ﺑﻞ ،ﻣﻨﻬﺎﺇﱃ ﻣﺼﺮﻭﻑ ﻛﻠﻪ ﻪﻭﺇﻛﻤﺎﳍﺎ ﻳﻨﺒﻐﻲ ﻛﻤﺎ ﺇﻗﺎﻣﺘﻬﺎ
ﻭﺇﲤﻭﺗﻌﺎﱃ ﺗﺒﺎﺭﻙ ﺭﺑﻪ ﻭﻋﺒﻮﺩﻳﺔ ﺍﻟﺼﻼﺓ ﺷﺄﻥ ﻗﻠﺒﻪ ﺍﺳﺘﻐﺮﻕ ﻗﺪ ،ﺎﻣﻬﺎ
ﻓﻴﻬﺎ.
13. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ١٦
ﺍﳋﺎﻣﺲ:ﻭ ،ﻛﺬﻟﻚ ﺇﻟﻴﻬﺎ ﻗﺎﻡ ﺍﻟﺼﻼﺓ ﺇﱃ ﻗﺎﻡ ﺇﺫﺍ ﻣﻦﻟﻣﻊ ﻜﻦ
،ﺇﻟﻴﻪ ﺑﻘﻠﺒﻪ ﺍﺮﻧﺎﻇ ،ﻭﺟﻞ ﻋﺰ ﺭﺑﻪ ﻳﺪﻱ ﺑﲔ ﻭﻭﺿﻌﻪ ﻗﻠﺒﻪ ﺃﺧﺬ ﻗﺪ ﻫﺬﺍ
ﻭﻋ ﳏﺒﺘﻪ ﻣﻦ ﹰﺎﺌﳑﺘﻠ ،ﻟﻪ ﺎﺒﻣﺮﺍﻗﻭﻗﺪ ،ﻭﻳﺸﺎﻫﺪﻩ ﻳﺮﺍﻩ ﻛﺄﻧﻪ ،ﻈﻤﺘﻪ
ﻭﺑﲔ ﺑﻴﻨﻪ ﺣﺠﺒﻬﺎ ﻭﺍﺭﺗﻔﻌﺖ ،ﻭﺍﳋﻄﺮﺍﺕ ﺍﻟﻮﺳﺎﻭﺱ ﺗﻠﻚ ﺍﺿﻤﺤﻠﺖ
ﺍﻟﺴﻤﺎﺀ ﺑﲔ ﳑﺎ ﻭﺃﻋﻈﻢ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﰲ ﻏﲑﻩ ﻭﺑﲔ ﺑﻴﻨﻪ ﻓﻬﺬﺍ ،ﺭﺑﻪ
ﺑﻪ ﺍﻟﻌﲔ ﻗﺮﻳﺮ ﻭﺟﻞ ﻋﺰ ﺑﺮﺑﻪ ﻣﺸﻐﻮﻝ ﺻﻼﺗﻪ ﰲ ﻭﻫﺬﺍ ،ﻭﺍﻷﺭﺽ.
ﻭﺍﻟﺜﺎﱐ ،ﻣﻌﺎﻗﺐ ﺍﻷﻭﻝ ﻓﺎﻟﻘﺴﻢ،ﻋﻨﻪ ﱠﺮﻔﻣﻜ ﻭﺍﻟﺜﺎﻟﺚ ،ﳏﺎﺳﺐ
ﻭﺍﻟﺟﻌﻠﺖ ﳑﻦ ﺎﺒﻧﺼﻴ ﻟﻪ ﻷﻥ ،ﺭﺑﻪ ﻣﻦ ﻣﻘﺮﺏ ﻭﺍﳋﺎﻣﺲ ،ﻣﺜﺎﺏ ﺮﺍﺑﻊ
،ﺍﻟﺼﻼﺓ ﰲ ﻋﻴﻨﻪ ﻗﺮﺓﻋﻴﻨﻪ ﻗﺮﺕ ،ﺍﻟﺪﻧﻴﺎ ﰲ ﺑﺼﻼﺗﻪ ﻋﻴﻨﻪ ﻗﺮﺕ ﻓﻤﻦ
،ﺍﻟﺪﻧﻴﺎ ﰲ ﺑﻪ ﺎﻀﺃﻳ ﻋﻴﻨﻪ ﻭﻗﺮﺕ ،ﺍﻵﺧﺮﺓ ﰲ ﻭﺟﻞ ﻋﺰ ﺭﺑﻪ ﻣﻦ ﺑﻘﺮﺑﻪ
ﺗﻌﺎﱃ ﺑﺎﷲ ﻋﻴﻨﻪ ﺗﻘﺮ ﱂ ﻭﻣﻦ ،ﻋﲔ ﻛﻞ ﺑﻪ ﻗﺮﺕ ﺑﺎﷲ ﻋﻴﻨﻪ ﻗﺮﺕ ﻭﻣﻦ
ﺍﻟﺪ ﻋﻠﻰ ﻧﻔﺴﻪ ﺗﻘﻄﻌﺖﺣﺴﺮﺍﺕ ﻧﻴﺎ.
ﺭﻭ ﻭﻗﺪﻱﺍﷲ ﻗﺎﻝ ﻳﺼﻠﻲ ﻗﺎﻡ ﺇﺫﺍ ﺍﻟﻌﺒﺪ ﺃﻥ–ﻭﺟﻞ ﻋﺰ-:
»ﺍﺭﻓﻌﻮﺍﻗﺎﻝ ﺍﻟﺘﻔﺖ ﻓﺈﺫﺍ ،ﻋﺒﺪﻱ ﻭﺑﲔ ﺑﻴﲏ ﺍﳊﺠﺐ:ﺃﺭﺧﻮﻫﺎ«،
،ﻏﲑﻩ ﺇﱃ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﻋﻦ ﺍﻟﻘﻠﺐ ﺑﺎﻟﺘﻔﺎﺕ ﺍﻻﻟﺘﻔﺎﺕ ﻫﺬﺍ ﻓﺴﺮ ﻭﻗﺪ
ﻓﺪﺧﻞ ،ﺍﻟﻌﺒﺪ ﻭﺑﲔ ﺑﻴﻨﻪ ﺍﳊﺠﺎﺏ ﺃﺭﺧﻰ ،ﻏﲑﻩ ﺇﱃ ﺍﻟﺘﻔﺖ ﻓﺈﺫﺍ
ﺃﻣﻮﺭ ﻋﻠﻴﻪ ﻭﻋﺮﺽ ،ﺍﻟﺸﻴﻄﺎﻥﺻﻮﺭﺓ ﰲ ﺇﻳﺎﻫﺎ ﻭﺃﺭﺍﻩ ،ﺍﻟﺪﻧﻴﺎﻭﺇﺫﺍ ،ﺍﳌﺮﺁﺓ
ﻳﺘﻮﺳﻂ ﺃﻥ ﻋﻠﻰ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﺪﺭ ﱂ ،ﻳﻠﺘﻔﺖ ﻭﱂ ﺍﷲ ﻋﻠﻰ ﺑﻘﻠﺒﻪ ﺃﻗﺒﻞ
ﻭﻗﻊ ﺇﺫﺍ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺪﺧﻞ ﻭﺇﳕﺎ ،ﺍﻟﻘﻠﺐ ﺫﻟﻚ ﻭﺑﲔ ﺗﻌﺎﱃ ﺍﷲ ﺑﲔ
ﺍﻟﺘﻔﺖ ﻓﺈﻥ ،ﺍﻟﺸﻴﻄﺎﻥ ﻓﺮ ﻗﻠﺒﻪ ﻭﺃﺣﻀﺮ ﺗﻌﺎﱃ ﺍﷲ ﺇﱃ ﻓﺮ ﻓﺈﻥ ،ﺍﳊﺠﺎﺏ
ﻋﺪ ﻭﺷﺄﻥ ﺷﺄﻧﻪ ﻫﻜﺬﺍ ﻓﻬﻮ ،ﺍﻟﺸﻴﻄﺎﻥ ﺣﻀﺮﺍﻟﺼﻼﺓ ﰲ ﻭﻩ.
ﺑﺮﺑﻪ ﻓﻴﻬﺎ ﻭﺍﺷﺘﻐﺎﻟﻪ ﺍﻟﺼﻼﺓ ﰲ ﺣﻀﻮﺭﻩ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻳﻘﻮﻯ ﻭﺇﳕﺎ
14. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ١٧
،ﺍﻟﺸﻬﻮﺓ ﻗﻬﺮﺗﻪ ﻗﺪ ﻓﻘﻠﺐ ﻭﺇﻻ ،ﻭﻫﻮﺍﻩ ﺷﻬﻮﺗﻪ ﻗﻬﺮ ﺇﺫﺍ ﻭﺟﻞ ﻋﺰ
ﻣﻦ ﳜﻠﺺ ﻛﻴﻒ ﻓﻴﻪ ﲤﻜﻦ ﺍﺪﻣﻘﻌ ﻓﻴﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻭﺟﺪ ،ﺍﳍﻮﻯ ﻭﺃﺳﺮﻩ
ﻭﺍﻷﻓﻜﺎﺭ؟ ﺍﻟﻮﺳﺎﻭﺱ.!ﺍﻫـ.
ﺛﻼﺛﺔ ﻭﺍﻟﻘﻠﻮﺏ:
ٍﻝﺧﺎ ﻗﻠﺐ:،ﺍﳋﲑ ﻭﲨﻴﻊ ﺍﻹﳝﺎﻥ ﻣﻦﻗﺪ ﻣﻈﻠﻢ ﻗﻠﺐ ﻓﺬﻟﻚ
،ﺎﻨﻭﻭﻃ ﺎﺘﺑﻴ ﺍﲣﺬﻩ ﻗﺪ ﻷﻧﻪ ،ﺇﻟﻴﻪ ﺍﻟﻮﺳﺎﻭﺱ ﺇﻟﻘﺎﺀ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﺳﺘﺮﺍﺡ
ﺍﻟﺘﻤﻜﻦ ﻏﺎﻳﺔ ﻣﻨﻪ ﻭﲤﻜﻦ ،ﻳﺮﻳﺪ ﲟﺎ ﻓﻴﻪ ﻭﲢﻜﻢ.
ﺍﻟﺜﺎﱐ ﺍﻟﻘﻠﺐ:،ﻣﺼﺒﺎﺣﻪ ﻓﻴﻪ ﻭﺃﻭﻗﺪ ،ِﳝﺎﻥﻹﺍ ﺑﻨﻮﺭ ﺍﺳﺘﻨﺎﺭ ﻗﺪ ﻗﻠﺐ
ﺇﻗﺒﺎﻝ ﻫﻨﺎﻙ ﻓﻠﻠﺸﻴﻄﺎﻥ ،ﺍﻷﻫﻮﻳﺔ ﻭﻋﻮﺍﺻﻒ ﺍﻟﺸﻬﻮﺍﺕ ﻇﻠﻤﺔ ﻋﻠﻴﻪ ﻟﻜﻦ
ﻭﳎ ﻭﺇﺩﺑﺎﺭﻭﺳﺠﺎﻝ ﺩﻭﻝ ﻓﺎﳊﺮﺏ ،ﻭﻣﻄﺎﻣﻊ ﺎﻻﺕ.
ﺃﻭﻗﺎﺕ ﻣﻦ ﻓﻤﻨﻬﻢ ،ﻭﺍﻟﻜﺜﺮﺓ ﺑﺎﻟﻘﻠﺔ ﺍﻟﺼﻨﻒ ﻫﺬﻩ ﺃﺣﻮﺍﻝ ﻭﲣﺘﻠﻒ
ﻣﻦ ﻭﻣﻨﻬﻢ ،ﺃﻛﺜﺮ ﻟﻪ ﻋﺪﻭﻩ ﻏﻠﺒﺔ ﺃﻭﻗﺎﺕ ﻣﻦ ﻭﻣﻨﻬﻢ ،ﺃﻛﺜﺮ ﻟﻌﺪﻭﻩ ﻏﻠﺒﺘﻪ
ﻭﺗﺎﺭﺓ ﺗﺎﺭﺓ ﻫﻮ.
ﺍﻟﺜﺎﻟﺚ ﺍﻟﻘﻠﺐ:ﺍﻹﳝﺎﻥ ﺑﻨﻮﺭ ﺍﺳﺘﻨﺎﺭ ﻗﺪ ِﳝﺎﻥﻹﺑﺎ ﳏﺸﻮ ﻗﻠﺐ
ﺗﻠﻚ ﻋﻨﻪ ﻭﺃﻗﻠﻌﺖ ،ﺍﻟﺸﻬﻮﺍﺕ ﺣﺠﺐ ﻋﻨﻪ ﻭﺍﻧﻘﺸﻌﺖ،ﺍﻟﻈﻠﻤﺎﺕ
ﺍﻟﻮﺳﻮﺍﺱ ﻣﻨﻪ ﺩﻧﺎ ﻟﻮ ﺇﻳﻘﺎﺩ ﺍﻹﺷﺮﺍﻕ ﻭﻟﺬﻟﻚ ،ﺇﺷﺮﺍﻕ ﻗﻠﺒﻪ ﰲ ﻓﻠﻨﻮﺭﻩ
ﻣﻨﻬﺎ ﺩﻧﺎ ﻓﻠﻮ ،ﺑﺎﻟﻨﺠﻮﻡ ﺣﺮﺳﺖ ﺍﻟﱵ ﻛﺎﻟﺴﻤﺎﺀ ﻓﻬﻮ ،ﺑﻪ ﺍﺣﺘﺮﻕ
ﻳﺘﺨﻄﺎﻫﺎ ﺍﻟﺸﻴﻄﺎﻥﻣﻦ ﺣﺮﻣﺔ ﺑﺄﻋﻈﻢ ﺍﻟﺴﻤﺎﺀ ﻭﻟﻴﺴﺖ ،ﻓﺎﺣﺘﺮﻕ ﺭﺟﻢ
ﺍﳌﻼﺋﻜﺔ ﻣﺘﻌﺒﺪ ﺍﻟﺴﻤﺎﺀ ﺣﺮﺍﺳﺔ ﻣﻦ ﺃﰎ ﻟﻪ ﺗﻌﺎﱃ ﺍﷲ ﻭﺣﺮﺍﺳﺔ ،ﺍﳌﺆﻣﻦ
ﺍﻟﻮﺣﻲ ﻭﻣﺴﺘﻘﺮﺍﻟﻄﺎﻋﺎﺕ ﺃﻧﻮﺍﺭ ﻭﻓﻴﻬﺎ ،.
ﺍﳌﺆﻣﻦ ﻭﻗﻠﺐﻭﻓﻴﻪ ،ﻭﺍﻹﳝﺎﻥ ﻭﺍﳌﻌﺮﻓﺔ ﻭﺍﶈﺒﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻣﺴﺘﻘﺮ
ﻣﻨﻪ ﻳﻨﺎﻝ ﻓﻼ ،ﺍﻟﻌﺪﻭ ﻛﻴﺪ ﻣﻦ ﻭﳛﻔﻆ ﳛﺮﺱ ﺃﻥ ﺣﻘﻴﻖ ﻓﻬﻮ ،ﺃﻧﻮﺍﺭﻫﺎ
15. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ١٨
ﺧﻄﻔﺔ ﺇﻻ ﹰﺎﺌﺷﻴ.
ﺣﺴﻦ ﲟﺜﺎﻝ ﺫﻟﻚ ﻣﺜﻞ ﻭﻗﺪ.ﺑﻴﻮﺕ ﺛﻼﺛﺔ ﻭﻫﻮ:ﻓﻴﻪ ﻟﻠﻤﻠﻚ ﺑﻴﺖ
ﻭﺟﻮﺍﻫﺮﻩ ﻭﺫﺧﺎﺋﺮﻩ ﻛﻨﻮﺯﻩ.ﺍﻟﻌﺒ ﻛﻨﻮﺯ ﻓﻴﻪ ﻟﻠﻌﺒﺪ ﻭﺑﻴﺖﻭﺫﺧﺎﺋﺮﻩ ﺪ
ﻭﺫﺧﺎﺋﺮﻩ ﺍﳌﻠﻚ ﺟﻮﺍﻫﺮ ﻭﻟﻴﺲ ،ﻭﺟﻮﺍﻫﺮﻩ.ﺷﻲﺀ ﻻ ﺻﻔﺮ ﺧﺎﻝ ﻭﺑﻴﺖ
ﻳﺴﺮﻕ؟ ﺃﻳﻬﺎ ﻓﻤﻦ ،ﺍﻟﺒﻴﻮﺕ ﺃﺣﺪ ﻣﻦ ﻳﺴﺮﻕ ﺍﻟﻠﺺ ﻓﺠﺎﺀ ،ﻓﻴﻪ
ﻗﻠﺖ ﻓﺈﻥ:ﻟﻴﺲ ﺍﳋﺎﱄ ﺍﻟﺒﻴﺖ ﻷﻥ ،ﹰﻻﳏﺎ ﻛﺎﻥ ،ﺍﳋﺎﱄ ﺍﻟﺒﻴﺖ ﻣﻦ
ﻋﻨﻬﻤﺎ ﺍﷲ ﺭﺿﻲ ﻋﺒﺎﺱ ﻻﺑﻦ ﻗﻴﻞ ﳍﺬﺍ ،ﻳﺴﺮﻕ ﺷﻲﺀ ﻓﻴﻪ:ﺍﻟﻴﻬﻮﺩ ﺇﻥ
ﺻ ﰲ ﺗﻮﺳﻮﺱ ﻻ ﺎﺃ ﺗﺰﻋﻢﻓﻘﺎﻝ ،ﺎﻼ:ﺑﺎﻟﺒﻴﺖ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺼﻨﻊ ﻭﻣﺎ
ﺍﳋﺮﺍﺏ؟
ﻗﻠﺖ ﻭﺇﻥ:،ﺍﳌﻤﺘﻨﻊ ﺍﳌﺴﺘﺤﻴﻞ ﺫﻟﻚ ﻛﺎﻥ ،ﺍﳌﺎﻝ ﺑﻴﺖ ﻣﻦ ﻳﺴﺮﻕ
ﻭﺍﻟﻴﺰﻙ ﺍﳊﺮﺱ ﻣﻦ ﻋﻠﻴﻪ ﻓﺈﻥ)١(
،ﻣﻨﻪ ﺍﻟﺪﻧﻮ ﺍﻟﻠﺺ ﻳﺴﺘﻄﻴﻊ ﻻ ﻣﺎ
ﻣﻨﻪ ﺍﻟﺪﻧﻮ ﺍﻟﻠﺺ ﻳﺴﺘﻄﻴﻊ ﻭﻛﻴﻒ ،ﺑﻨﻔﺴﻪ ﺍﳌﻠﻚ ﻭﺣﺎﺭﺳﻪ ﻛﻴﻒ
ﺍﳊﺮ ﻣﻦ ﻭﺣﻮﻟﻪﺱﺍ ﺇﻻ ﻟﻠﺺ ﻳﺒﻖ ﻓﻠﻢ ﺣﻮﻟﻪ؟ ﻣﺎ ﻭﺍﳉﻨﺪ،ﺍﻟﺜﺎﻟﺚ ﻟﺒﻴﺖ
ﺍﻟﻐﺎﺭﺍﺕ ﻋﻠﻴﻪ ﻳﺸﻦ ﺍﻟﺬﻱ ﻓﻬﻮ.
ﺎﻓﺈ ،ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﻟﻴﱰﻟﻪ ،ﺍﻟﺘﺄﻣﻞ ﺣﻖ ﺍﳌﺜﺎﻝ ﻫﺬﺍ ﺍﻟﻠﺒﻴﺐ ﻓﻴﺘﺄﻣﻞ
ﻣﻨﻮﺍﻟﻪ ﻋﻠﻰ.
ﻓﺬﻟﻚ ،ﻭﺍﳌﻨﺎﻓﻖ ﺍﻟﻜﺎﻓﺮ ﻗﻠﺐ ﻭﻫﻮ ،ﻛﻠﻪ ﺍﳋﲑ ﻣﻦ ﺧﻼ ﻓﻘﻠﺐ
،ﺍﺮﻭﻣﺴﺘﻘ ﺎﻨﺳﻜ ﻭﺍﲣﺬﻩ ﻭﺍﺳﺘﻮﻃﻨﻪ ﻟﻨﻔﺴﻪ ﺃﺣﺮﺯﻩ ﻗﺪ ،ﺍﻟﺸﻴﻄﺎﻥ ﺑﻴﺖ
ﻭ ﺧﺰﺍﺋﻨﻪ ﻭﻓﻴﻪ ﻣﻨﻪ ﻳﺴﺮﻕ ﺷﻲﺀ ﻓﺄﻱﺫﺧﺎﺋﺮﻩﻭﺧﻴﺎﻻﺗﻪ ﻭﺷﻜﻮﻛﻪ
ﻭﻭﺳﺎﻭﺳﻪ؟.
(1)ﻭﺍﺣﺪ ﲟﻌﲎ ﻭﺍﳊﺮﺱ ﺍﻟﻴﺰﻙ.
16. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ١٩
ﻭﻣﺮﺍﻗﺒﺘﻪ ﻭﳏﺒﺘﻪ ﻭﻋﻈﻤﺘﻪ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺟﻼﻝ ﻣﻦ ﺍﻣﺘﻸ ﻗﺪ ﻭﻗﻠﺐ
ﺳﺮﻗﺔ ﺃﺭﺍﺩ ﻭﺇﻥ ﺍﻟﻘﻠﺐ؟ ﻫﺬﺍ ﻋﻠﻰ ﳚﺘﺮﺉ ﺷﻴﻄﺎﻥ ﻓﺄﻱ ،ﻣﻨﻪ ﻭﺍﳊﻴﺎﺀ
ﲞﻄﻔﺔ ﻣﻨﻪ ﺍﻷﺣﺎﻳﲔ ﰲ ﻳﻈﻔﺮ ﺃﻥ ﻭﻏﺎﻳﺘﻪ ،ﻳﺴﺮﻕ ﻓﻤﺎﺫﺍ ،ﻣﻨﻪ ﺷﻲﺀ
،ﻣﻨﻬﺎ ﻟﻪ ﺑﺪ ﻻ ﻭﻏﻔﻠﺔ ﺍﻟﻌﺒﺪ ﻣﻦ ﻏﺮﺓ ﻋﻠﻰ ﻟﻪ ﳛﺼﻞ ﺐﻭﻫﻮ ﺇﺫ
ﻭﺍﻟﺬﻫﻮﻝ ﻭﺍﻟﺴﻬﻮ ﺍﻟﻐﻔﻠﺔ ﻣﻦ ﻋﻠﻴﻪ ﺟﺎﺭﻳﺔ ﺍﻟﺒﺸﺮﻳﺔ ﻭﺃﺣﻜﺎﻡ ،ﺑﺸﺮ
ﺍﻟﻄﺒﻊ ﻭﻏﻠﺒﺔ.
ﻗﺎﻝ ﺃﻧﻪ ﺗﻌﺎﱃ ﺍﷲ ﺭﲪﻪ ﻣﻨﺒﻪ ﺑﻦ ﻭﻫﺐ ﻋﻦ ﺫﻛﺮ ﻭﻗﺪ:ﺑﻌﺾ ﰲ
ﺍﻹﳍﻴﺔ ﺍﻟﻜﺘﺐ:)ﺑﻴﺖ ﻭﺃﻱ ،ﺗﺴﻌﲏ ﻭﻻ ،ﺍﻟﺒﻴﻮﺕ ﺃﺳﻜﻦ ﺖﻟﺴ
ﺍﻟﻮﺍﺩﻉ ﻗﻠﺐ ﰲ ﺃﻧﺎ ﻭﻟﻜﻦ ﻛﺮﺳﻲ؟ ﺣﺸﻮ ﻭﺍﻟﺴﻤﻮﺍﺕ ﻳﺴﻌﲏ
ﺳﻮﺍﻱ ﺷﻲﺀ ﻟﻜﻞ ﺍﻟﺘﺎﺭﻙ(ﻭﻫﺬﺍﻵﺧﺮ ﺍﻷﺛﺮ ﻣﻌﲎ ﺍ)ﻭﺳﻌﺘﲏ ﻣﺎ
ﺍﳌﺆﻣﻦ ﻋﺒﺪﻱ ﻗﻠﺐ ﻭﻭﺳﻌﲏ ،ﺃﺭﺿﻲ ﻭﻻ ﲰﻮﺍﰐ(.
ﺑﻪ ﻭﺍﻹﳝﺎﻥ ﻭﳏﺒﺘﻪ ﻭﻣﻌﺮﻓﺘﻪ ﺗﻌﺎﱃ ﺍﷲ ﺗﻮﺣﻴﺪ ﻓﻴﻪ ﻭﻗﻠﺐ
ﺍﳍﻮﻯ ﻭﺩﻭﺍﻋﻲ ﻭﺃﺧﻼﻗﻬﺎ ﺍﻟﻨﻔﺲ ﺷﻬﻮﺍﺕ ﻭﻓﻴﻪ ،ﺑﻮﻋﺪﻩ ﻭﺍﻟﺘﺼﺪﻳﻖ
ﻭﺍﻟﻄﺒﻊ.
ﺍﻟﺪﺍﻋﻴﲔ ﻫﺬﻳﻦ ﺑﲔ ﻭﻗﻠﺐ.ِﳝﺎﻥﻹﺍ ﺩﺍﻋﻲ ﺑﻘﻠﺒﻪ ﳝﻴﻞ ﻓﻤﺮﺓ
ﻭﺍﶈ ﻭﺍﳌﻌﺮﻓﺔﳝﻴﻞ ﻭﻣﺮﺓ ،ﻭﺣﺪﻩ ﻭﺇﺭﺍﺩﺗﻪ ﺗﻌﺎﱃ ﷲ ﺒﺔﺑﺩﺍﻋﻲ ﻘﻠﺒﻪ
ﻣﻨﻪ ﻭﻟﻪ ،ﻣﻄﻤﻊ ﻓﻴﻪ ﻟﻠﺸﻴﻄﺎﻥ ﺍﻟﻘﻠﺐ ﻓﻬﺬﺍ ،ﻭﺍﻟﻄﺒﺎﻉ ﻭﺍﳍﻮﻯ ﺍﻟﺸﻴﻄﺎﻥ
ﻳﺸﺎﺀ ﻣﻦ ﺍﻟﻨﺼﺮ ﺍﷲ ﻭﻳﻌﻄﻲ ،ﻭﻭﻗﺎﺋﻊ ﻣﻨﺎﺯﻻﺕﻦِﻣ ﱠﺎﻟِﺇ ﺮﺼﻨﺍﻟ ﺎﻣﻭ
ِﻢِﻴﻜﺤﹾﻟﺍ ِﺰِﻳﺰﻌﹾﻟﺍ ِﻪﱠﻠﺍﻟ ِﺪﻨِﻋ]ﻋﻤﺮﺍﻥ ﺁﻝ:١٢٦[ﻳﺘﻤﻜﻦ ﻻ ﻭﻫﺬﺍ
ﻣ ﺍﻟﺸﻴﻄﺎﻥﻓﻴﺠﺪ ،ﺍﻟﺸﻴﻄﺎﻥ ﺇﻟﻴﻪ ﻓﻴﺪﺧﻞ ،ﺳﻼﺣﻪ ﻣﻦ ﻋﻨﺪﻩ ﲟﺎ ﺇﻻ ﻨﻪ
ﺍﻟﺸﻬﻮﺍﺕ ﻫﻲ ﺃﺳﻠﺤﺘﻪ ﻓﺈﻥ ،ﺑﻪ ﻭﻳﻘﺎﺗﻠﻪ ﻓﻴﺄﺧﺬﻩ ﻋﻨﺪﻩ ﺳﻼﺣﻪ
ﻓﻴﺪﺧﻞ ،ﺍﻟﻘﻠﺐ ﰲ ﻭﻫﻲ ،ﺍﻟﻜﺎﺫﺑﺔ ﻭﺍﻷﻣﺎﱐ ﻭﺍﳋﻴﺎﻻﺕ ﻭﺍﻟﺸﺒﻬﺎﺕ
17. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ٢٠
ﻛﺎﻥ ﻓﺈﻥ ،ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺎ ﻭﻳﺼﻮﻝ ﻓﻴﺄﺧﺬﻫﺎ ﻋﺘﻴﺪﺓ ﻓﻴﺠﺪﻫﺎ ﺍﻟﺸﻴﻄﺎﻥ
ﺗ ﺗﻘﺎﻭﻡ ﺍﻹﳝﺎﻥ ﻣﻦ ﻋﺘﻴﺪﺓ ﻋﺪﺓ ﺍﻟﻌﺒﺪ ﻋﻨﺪ،ﻋﻠﻴﻬﺎ ﻭﺗﺰﻳﺪ ﺍﻟﻌﺪﺓ ﻠﻚ
ﻗﻮﺓ ﻭﻻ ﺣﻮﻝ ﻭﻻ ،ﻋﻠﻴﻪ ﻟﻌﺪﻭﻩ ﻓﺎﻟﺪﻭﻟﺔ ﻭﺇﻻ ،ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻧﺘﺼﻒ
ﺑﺎﷲ ﺇﻻ.ﻭﻣﻜﻨﻪ ﻋﻠﻴﻪ ﻭﺃﺩﺧﻠﻪ ﺑﻴﺘﻪ ﺑﺎﺏ ﻟﻪ ﻭﻓﺘﺢ ﻟﻌﺪﻭﻩ ﺍﻟﻌﺒﺪ ﺃﺫﻥ ﻓﺈﺫﺍ
ﺍﳌﻠﻮﻡ ﻓﻬﻮ ،ﺑﻪ ﻳﻘﺎﺗﻠﻪ ﺍﻟﺴﻼﺡ ﻣﻦ.
ﺍﳌﻄﺎﻳـﺎ ﻢﹶـﻠﺗ ﻭﻻ ﻢﹸﻟ ﻓﻨﻔﺴﻚﺭﺍﻋﺘﺬﺍ ﻟﻚ ﻓﻠﻴﺲ ﺍﺪﻛﻤ ﺖﻣﻭ
18. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ٢١
ﻓ ﺑﻴﺎﻥ ﰲ ﻓﺼﻞﺍﻟﺼﻴﺎﻡ ﻀﻞ
ﺣﺪﻳﺚ ﺷﺮﺡ ﺇﱃ ﻋﺪﻧﺎﺍﻟﻌﺒﺪ ﳛﺮﺯ ﻣﺎ ﺫﻛﺮ ﻓﻴﻪ ﺍﻟﺬﻱ ﺍﳊﺎﺭﺙ
ﻋﺪﻭﻩ ﻣﻦ.
ﻗﻮﻟﻪ:»ﰲ ﺭﺟﻞ ﻛﻤﺜﻞ ﺫﻟﻚ ﻣﺜﻞ ﻓﺈﻥ ،ﺑﺎﻟﺼﻴﺎﻡ ﻭﺃﻣﺮﻛﻢ
ﺮﺻ ﻣﻌﻪ ٍﺔﻋﺼﺎﺑﻭﺇﻥ ،ﺭﳛﻬﺎ ﻌﺠﺒﻪﻳ ﺃﻭ ﻳﻌﺠﺐ ﻓﻜﻠﻬﻢ ،ﻚﻣﺴ ﻓﻴﻬﺎ ﹲﺓ
ﺍﳌﺴﻚ ﺭﻳﺢ ﻣﻦ ﺍﷲ ﻋﻨﺪ ﺃﻃﻴﺐ ﺍﻟﺼﺎﺋﻢ ﺭﻳﺢ«.
ﻣﺜﻞ ﺇﳕﺎﻓﻴ ﺍﻟﱵ ﺍﻟﺼﺮﺓ ﺑﺼﺎﺣﺐ ﺫﻟﻚﺎﻷ ،ﺍﳌﺴﻚ ﻬﺎ
،ﺍﳌﺴﻚ ﺣﺎﻣﻞ ﻛﻌﺎﺩﺓ ،ﺛﻴﺎﺑﻪ ﲢﺖ ﳐﺒﻮﺀﺓ ،ﺍﻟﻌﻴﻮﻥ ﻋﻦ ﻣﺴﺘﻮﺭﺓ
ﺗﺪﺭﻛﻪ ﻻ ،ﺍﳋﻠﻖ ﻣﺸﺎﻫﺪﺓ ﻋﻦ ﻣﺴﺘﻮﺭ ﺻﻮﻣﻪ ﺍﻟﺼﺎﺋﻢ ﻭﻫﻜﺬﺍ
ﻭﻟﺴﺎﻧﻪ ،ﺍﻵﺛﺎﻡ ﻋﻦ ﺟﻮﺍﺭﺣﻪ ﺻﺎﻣﺖ ﺍﻟﺬﻱ ﻫﻮ ﻭﺍﻟﺼﺎﺋﻢ ،ﺣﻮﺍﺳﻬﻢ
ﻭﺑﻄﻨﻪ ،ﺍﻟﺰﻭﺭ ﻭﻗﻮﻟﻪ ﻭﺍﻟﻔﺤﺶ ﺍﻟﻜﺬﺏ ﻋﻦ،ﻭﺍﻟﺸﺮﺍﺏ ﺍﻟﻄﻌﺎﻡ ﻋﻦ
ﱂ ﺗﻜﻠﻢ ﻓﺈﻥ ،ﺍﻟﺮﻓﺚ ﻋﻦ ﻭﻓﺮﺟﻪﱂ ﻓﻌﻞ ﻭﺇﻥ ،ﺻﻮﻣﻪ ﳚﺮﺡ ﲟﺎ ﻳﺘﻜﻠﻢ
ﻭﻛﺬﺍ ،ﹰﺎﳊﺻﺎ ﺎﻌﻧﺎﻓ ﻛﻠﻪ ﻛﻼﻣﻪ ﻓﻴﺨﺮﺝ ،ﺻﻮﻣﻪ ﻳﻔﺴﺪ ﻣﺎ ﻳﻔﻌﻞ
،ﺍﳌﺴﻚ ﺣﺎﻣﻞ ﺟﺎﻟﺲ ﻣﻦ ﻳﺸﻤﻬﺎ ﺍﻟﱵ ﺍﻟﺮﺍﺋﺤﺔ ﲟﱰﻟﺔ ﻓﻬﻲ ،ﺃﻋﻤﺎﻟﻪ
ﺍﻟﺰﻭﺭ ﻣﻦ ﻓﻴﻬﺎ ﻭﺃﻣﻦ ،ﻟﻪ ﲟﺠﺎﻟﺴﺘﻪ ﺍﻧﺘﻔﻊ ﺍﻟﺼﺎﺋﻢ ﺟﺎﻟﺲ ﻣﻦ ﻭﻛﺬﻟﻚ
ﺍﻟﻜﺬﺏﻭﺍﻟﻈﻠﻢ ﻭﺍﻟﻔﺠﻮﺭ.
ﳎﺮﺩ ﻻ ،ﺍﳌﺸﺮﻭﻉ ﺍﻟﺼﻮﻡ ﻫﻮ ﻫﺬﺍﻭﺍﻟﺸﺮﺍﺏ ﺍﻟﻄﻌﺎﻡ ﻋﻦ ﺇﻣﺴﺎﻙ.
ﺍﻟﺼﺤﻴﺢ ﺍﳊﺪﻳﺚ ﻓﻔﻲ:»،ﺑﻪ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺰﻭﺭ ﻗﻮﻟﻪ ﻳﺪﻉ ﱂ ﻣﻦ
ﻭﺷﺮﺍﺑﻪ ﻃﻌﺎﻣﻪ ﻳﺪﻉ ﺃﻥ ﰲ ،ﺣﺎﺟﺔ ﷲ ﻓﻠﻴﺲ«)١(
ﺍﳊﺪﻳﺚ ﻭﰲ:
»ﻭﺍﻟﻌﻄﺶ ﺍﳉﻮﻉ ﺻﻴﺎﻣﻪ ﻣﻦ ﺣﻈﻪ ﺻﺎﺋﻢ ﺭﺏ«)٢(
.
(1)ﻭﺃﲪﺪ ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
(2)ﺍﻷﻟﺒﺎﱐ ﻭﺻﺤﺤﻪ ﺃﲪﺪ ﺭﻭﺍﻩ.
19. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ٢٢
ﻓﺎﻟﺼﻮﻡﻋﻦ ﺍﻟﺒﻄﻦ ﻭﺻﻮﻡ ،ﺍﻵﺛﺎﻡ ﻋﻦ ﺍﳉﻮﺍﺭﺡ ﺻﻮﻡ ﻫﻮ
ﻭﺍﻟﺸﺮﺍﺏ ﺍﻟﻄﻌﺎﻡ ﺃﻥ ﻓﻜﻤﺎ ،ﻭﺍﻟﻄﻌﺎﻡ ﺍﻟﺸﺮﺍﺏﻓﻬﻜﺬﺍ ،ﻭﻳﻔﺴﺪﻩ ﻳﻘﻄﻌﻪ
ﻳﺼﻢ ﱂ ﻣﻦ ﲟﱰﻟﺔ ﻓﺘﺼﲑﻩ ،ﲦﺮﺗﻪ ﻭﺗﻔﺴﺪ ﺛﻮﺍﺑﻪ ﺗﻘﻄﻊ ﺍﻵﺛﺎﻡ.
ﰲ ﻫﻲ ﻫﻞ ،ﺍﻟﺼﺎﺋﻢ ﻣﻦ ﺍﻟﺮﺍﺋﺤﺔ ﻫﺬﻩ ﻭﺟﻮﺩ ﰲ ﺍﺧﺘﻠﻒ ﻭﻗﺪ
ﻗﻮﻟﲔ ﻋﻠﻰ ﺍﻵﺧﺮﺓ؟ ﰲ ﺃﻭ ،ﺍﻟﺪﻧﻴﺎ،ﺍﻟﻔﺎﺿﻠﲔ ﺍﻟﺸﻴﺨﲔ ﺑﲔ ﻭﻗﻊ ﻭﻗﺪ
ﳏﻤﺪ ﺃﰊ)ﺍﻟﺪﻳﻦ ﻋﺰ(ﰲ ﺍﻟﺼﻼﺡ ﺑﻦ ﻋﻤﺮﻭ ﻭﺃﰊ ﺍﻟﺴﻼﻡ ﻋﺒﺪ ﺑﻦ
،ﺗﻨﺎﺯﻉ ﺫﻟﻚﻭﺻﻨﻒ ،ﺧﺎﺻﺔ ﺍﻵﺧﺮﺓ ﰲ ﺗﻠﻚ ﺃﻥ ﺇﱃ ﳏﻤﺪ ﺃﺑﻮ ﻓﻤﺎﻝ
ﹰﺎﻔﻣﺼﻨ ﻓﻴﻪ،ﻭﺍﻵﺧﺮﺓ ﺍﻟﺪﻧﻴﺎ ﰲ ﺫﻟﻚ ﺃﻥ ﺇﱃ ﻋﻤﺮﻭ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻭﻣﺎﻝ.
ﺃﻧﻪ ﺍﻟﺰﻳﺎﺕ ﺻﺎﱀ ﺃﰊ ﻋﻦ ﻋﻄﺎﺀ ﻋﻦ ﺟﺮﻳﺢ ﺍﺑﻦ ﺟﺪﻳﺪ ﻣﻦ ﻭﺻﻨﻒ
ﻳﻘﻮﻝ ﻫﺮﻳﺮﺓ ﺃﺑﺎ ﲰﻊ:ﺍﷲ ﺭﺳﻮﻝ ﻗﺎﻝ:»ﻭﺗﻌﺎﱃ ﺗﺒﺎﺭﻙ ﺍﷲ ﻗﺎﻝ:
ﻓﺈﻧ ﺍﻟﺼﻴﺎﻡ ﺇﻻ ،ﻟﻪ ﺁﺩﻡ ﺍﺑﻦ ﻋﻤﻞ ﻛﻞﻭﺍﻟﺬﻱ ،ﺑﻪ ﺃﺟﺰﻱ ﻭﺃﻧﺎ ،ﱄ ﻪ
ﻣﻦ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺍﷲ ﻋﻨﺪ ﺃﻃﻴﺐ ﺍﻟﺼﺎﺋﻢ ﻓﻢ ﳋﻠﻮﻑ ﺑﻴﺪﻩ ﳏﻤﺪ ﻧﻔﺲ
ﻟﻠﺼﺎﺋﻢ ،ﺍﳌﺴﻚ ﺭﻳﺢﻓﺮﺣﺘﺎﻥ)ﻳﻔﺮﺣﻬﻤﺎ:(،ﺑﻘﻄﺮﻩ ﻓﺮﺡ ﺃﻓﻄﺮ ﺇﺫﺍ
ﺑﺼﻮﻣﻪ ﻓﺮﺡ ﺗﻌﺎﱃ ﺍﷲ ﻟﻘﻲ ﻭﺇﺫﺍ«)١(
.
ﺣﺎﰎ ﺃﺑﻮ ﻗﺎﻝ:ﺍﻟﺘﺤﺠﻴﻞ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺍﳌﺆﻣﻨﲔ ﺷﻌﺎﺭﰲ ﺑﻮﺿﻮﺋﻬﻢ
ﻭﺑ ﺑﻴﻨﻬﻢ ﹰﺎﻗﻓﺮ ﺍﻟﺪﻧﻴﺎ،ﺑﺼﻮﻣﻬﻢ ﺍﻟﻘﻴﺎﻣﺔ ﰲ ﻭﺷﻌﺎﺭﻫﻢ ،ﺍﻷﻣﻢ ﺳﺎﺋﺮ ﲔ
ﳏﻤﺪ ﺃﰊ ﻋﻠﻰ ﻓﻴﻪ ﺭﺩ ﹰﺎﻔﻣﺼﻨ ﻓﻴﻪ.ﻣﺴﻠﻚ ﺫﻟﻚ ﰲ ﻋﻤﺮﻭ ﺃﺑﻮ ﻭﺳﻠﻚ
ﻓ ،ﺣﺒﺎﻥ ﺍﺑﻦ ﺣﺎﰎ ﺃﰊﺈﰲ ﻧﻪ)ﺻﺤﻴﺤﻪ(ﻛﺬﻟﻚ ﻋﻠﻴﻪ ﺑﻮﺏ.ﻓﻘﺎﻝ:
)ﻋﻨ ﺃﻃﻴﺐ ﺍﻟﺼﺎﺋﻢ ﻓﻢ ﺧﻠﻮﻑ ﺑﺄﻥ ﺍﻟﺒﻴﺎﻥ ﺫﻛﺮﺪﺭﻳﺢ ﻣﻦ ﺗﻌﺎﱃ ﺍﷲ
ﺍﳌﺴﻚ(ﺃ ﻋﻦ ﺻﺎﱀ ﺃﰊ ﻋﻦ ﺍﻷﻋﻤﺶ ﺣﺪﻳﺚ ﺳﺎﻕ ﰒﻋﻦ ﻫﺮﻳﺮﺓ ﰊ
(1)ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
20. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ٢٣
ﺍﻟﻨﱯ:»ﺍﻟﺼﻴﺎﻡ ﺇﻻ ﻟﻪ ﺁﺩﻡ ﺍﺑﻦ ﻋﻤﻞ ﻛﻞﻭﺃﻧﺎ ،ﱄ ﻭﺍﻟﺼﻴﺎﻡ ،
ﺍﳌﺴﻚ ﺭﻳﺢ ﻣﻦ ﺍﷲ ﻋﻨﺪ ﺃﻃﻴﺐ ﺍﻟﺼﺎﺋﻢ ﻓﻢ ﻭﳋﻠﻮﻑ ،ﺑﻪ ﺃﺟﺰﻱ«
ﻗﺎﻝ ﰒ:»ﺍﷲ ﻋﻨﺪ ﺃﻃﻴﺐ ﻳﻜﻮﻥ ﺍﻟﺼﺎﺋﻢ ﻓﻢ ﺧﻠﻮﻑ ﺑﺄﻥ ﺍﻟﺒﻴﺎﻥ ﺫﻛﺮ
ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺍﳌﺴﻚ ﺭﻳﺢ ﻣﻦ«ﺧﻠﻮﻑ ﻃﻴﺐ ﺣﺪﻳﺚ ﺳﺎﻕ ﰒ
ﺃﻓﻮﺍﻫﻬﻟ ،ﺍﳌﺴﻚ ﺭﻳﺢ ﻣﻦ ﺃﻃﻴﺐ ﻢﺮﻓﻮﺍﻌﻴﺑﺬﻟﻚ ﺍﳉﻤﻊ ﺫﻟﻚ ﺑﲔ ﻣﻦ
ﻣﻨﻬﻢ ﺗﻌﺎﱃ ﺍﷲ ﺟﻌﻠﻨﺎ ،ﺍﻟﻌﻤﻞ.
ﻗﺎﻝ ﰒ) :ﺎﻀﺃﻳ ﻳﻜﻮﻥ ﻗﺪ ﺍﻟﺼﺎﺋﻢ ﻓﻢ ﺧﻠﻮﻑ ﺑﺄﻥ ﺍﻟﺒﻴﺎﻥ ﺫﻛﺮ
ﺭﻳﺢ ﻣﻦ ﺃﻃﻴﺐﺍﻟﺪﻧﻴﺎ ﰲ ﺍﳌﺴﻚ(ﻋﻦ ﺷﻌﺒﺔ ﺣﺪﻳﺚ ﻣﻦ ﺳﺎﻕ ﰒ
ﺍﻟﻨﱯ ﻋﻦ ﻫﺮﻳﺮﺓ ﺃﰊ ﻋﻦ ﺫﻛﻮﺍﻥ ﻋﻦ ﺳﻠﻴﻤﺎﻥ»ﺣﺴﻨﺔ ﻛﻞﻳﻌﻤﻠﻬﺎ
،ﺿﻌﻒ ﺳﺒﻌﻤﺎﺋﺔ ﺇﱃ ﺣﺴﻨﺎﺕ ﺑﻌﺸﺮ ﺁﺩﻡ ﺍﺑﻦﻭﺟﻞ ﻋﺰ ﺍﷲ ﻳﻘﻮﻝ:
،ﺃﺟﻠﻲ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻳﺪﻉ ،ﺑﻪ ﺃﺟﺰﻱ ﻭﺃﻧﺎ ،ﱄ ﻓﻬﻮ ،ﺍﻟﺼﻮﻡ ﺇﻻ
ﻓﺮﺣﺘﺎﻥ ﻭﻟﻠﺼﺎﺋﻢ ،ﺑﻪ ﺃﺟﺰﻱ ﻭﺃﻧﺎ ،ﺃﺟﻠﻲ ﻣﻦ ﻭﺍﻟﺸﺮﺍﺏ:ﻓﺮﺣﺔ
ﺍﻟﺼﺎﺋﻢ ﻓﻢ ﻭﳋﻠﻮﻑ ،ﻭﺟﻞ ﻋﺰ ﺭﺑﻪ ﻳﻠﻘﻰ ﺣﲔ ﻭﻓﺮﺣﺔ ،ﻳﻔﻄﺮ ﺣﲔ
ﺍﳌﺴﻚ ﺭﻳﺢ ﻣﻦ ﺍﷲ ﻋﻨﺪ ﺃﻃﻴﺐ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﳜﻠﻒ ﺣﲔ«)١(
.
ﺑﺎﳊﺪﻳ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻭﺍﺣﺘﺞﺑﻴﻮﻡ ﺍﻟﻄﻴﺐ ﺗﻘﻴﻴﺪ ﻓﻴﻪ ﺍﻟﺬﻱ ﺚ
ﺍﻟﻘﻴﺎﻣﺔ.
ﻗﻠﺖ:ﻋﻠﻴﻪ ﺍﳌﺘﻔﻖ ﺍﳊﺪﻳﺚ ﻟﻘﻮﻟﻪ ﻭﻳﺸﻬﺪ:»ﺑﻴﺪﻩ ﻧﻔﺴﻲ ﻭﺍﻟﺬﻱ
ﺍﷲ ﺳﺒﻴﻞ ﰲ ﻳﻜﻠﻢ ﻣﻜﻠﻮﻡ ﻣﻦ ﻣﺎ-ﻭﺍﷲﺳﺒﻴﻠﻪ ﰲ ﻳﻜﻠﻢ ﲟﻦ ﺃﻋﻠﻢ-
ﺇﻻﺭﻳﺢ ﻭﺍﻟﺮﻳﺢ ،ﺩﻡ ﻟﻮﻥ ﺍﻟﻠﻮﻥ ﻳﺪﻣﻲ ﻭﻛﻠﻤﻪ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺟﺎﺀ
ﻣﺴﻚ«)٢(
.
(1)ﻣﺴﻠﻢ ﺭﻭﺍﻩ.
(2)ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
21. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ٢٤
ﻓﺄﺧﱪﺍﷲ ﺳﺒﻴﻞ ﰲ ﺍﳌﻜﻠﻮﻡ ﻛﻠﻢ ﺭﺍﺋﺤﺔ ﻋﻦ-ﻭﺟﻞ ﻋﺰ-
ﻓﻢ ﺧﻠﻮﻑ ﻋﻦ ﺇﺧﺒﺎﺭﻩ ﻧﻈﲑ ﻭﻫﻮ ،ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺍﳌﺴﻚ ﻛﺮﻳﺢ ﺎﺑﺄ
،ﻟﻪ ﺧﻠﻮﻑ ﻭﻫﺬﺍ ،ﺍﻟﺪﻧﻴﺎ ﰲ ﺩﻡ ﻫﺬﺍ ﺃﻥ ﻋﻠﻰ ﻳﺪﻝ ﺍﳊﺲ ﻓﺈﻥ ،ﺍﻟﺼﺎﺋﻢ
ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﹰﺎﻜﻣﺴ ﻭﻫﺬﺍ ﻫﺬﺍ ﺭﺍﺋﺤﺔ ﺗﻌﺎﱃ ﺍﷲ ﳚﻌﻞ ﻭﻟﻜﻦ.
ﺫﻛﺮﻩ ﲟﺎ ﻋﻤﺮﻭ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﻭﺍﺣﺘﺞﰲ ﺣﺎﰎ ﺃﺑﻮ)ﺻﺤﻴﺤﻪ(ﻣﻦ
ﺇﺧﻼ ﺑﻮﻗﺖ ﺫﻟﻚ ﺗﻘﻴﻴﺪﻗﻴﺪ ﻓﻠﻢ ،ﺍﻟﺪﻧﻴﺎ ﰲ ﺃﻧﻪ ﻋﻠﻰ ﻳﺪﻝ ﻭﺫﻟﻚ ،ﻓﻪ
ﻗﻮﻟﻪ ﻭﻫﻮ ،ﺑﺎﻟﻈﺮﻑ ﺍﻟﺼﺎﺋﻢ ﻓﻢ ﺧﻠﻮﻑ ﻭﻫﻮ ﺍﳌﺒﺘﺪﺃ:،ﳜﻠﻒ ﺣﲔ
ﻗﻮﻟﻪ ﻭﻫﻮ ،ﻋﻨﻪ ﺍﳋﱪ ﻛﺎﻥ:ﺣﺎﻝ ﰲ ﻋﻨﻪ ﺍﱪﺧ ،ﺍﷲ ﻋﻨﺪ ﺃﻃﻴﺐ
ﺍﳋﱪ ﻛﺎﻥ ،ﻇﺮﻑ ﺃﻭ ﺣﺎﻝ ﺃﻭ ﺑﻮﺻﻒ ﺗﻘﻴﺪ ﺇﺫﺍ ﺍﳌﺒﺘﺪﺃ ﻓﺈﻥ ،ﺗﻘﻴﻴﺪﻩ
ﺍﷲ ﻋﻨﺪ ﻃﻴﺒﻪ ﺃﻥ ﻋﻠﻰ ﻓﺪﻝ ،ﺍﺪﻣﻘﻴ ﻛﻮﻧﻪ ﺣﺎﻝ ﻋﻨﻪﺣﺎﻝ ﺛﺎﺑﺖ ﺗﻌﺎﱃ
ﺇﺧﻼﻓﻪ.
ﻗﺎﻝ:ﰲ ﺳﻔﻴﺎﻥ ﺑﻦ ﺍﳊﺴﻦ ﻭﺭﻭﻯ)ﻣﺴﻨﺪﻩ(ﺃﻥ ﺟﺎﺑﺮ ﻋﻦ
ﺍﻟﻨﱯﻗﺎﻝ:»ﺎﺴﲬ ﺭﻣﻀﺎﻥ ﺷﻬﺮ ﰲ ﺃﻣﱵ ﺃﻋﻄﻴﺖ...«ﻓﺬﻛﺮ
ﻓﻴﻪ ﻭﻗﺎﻝ ،ﺍﳊﺪﻳﺚ:»ﺃﻃﻴﺐ ﺃﻓﻮﺍﻫﻢ ﻭﺭﻳﺢ ﳝﺴﻮﻥ ﻢﻓﺈ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺃﻣﺎ
ﺍﳌﺴﻚ ﺭﻳﺢ ﻣﻦ ﺍﷲ ﻋﻨﺪ«)١(
.ﺍﻟﺸﺮ ﻛﻼﻡ ﺫﻛﺮ ﰒﺍﰲ ﺡﻃﻴﺒﻪ ﻣﻌﲎ
ﺇﻳ ﻭﺗﺄﻭﻳﻠﻬﻢﻭﺍﻟﺮﺿ ﺍﻟﺼﺎﺋﻢ ﻋﻠﻰ ﺑﺎﻟﺜﻨﺎﺀ ﺎﻩﺎﻛﺜﲑﺓ ﻋﺎﺩﺓ ﻋﻠﻰ ،ﺑﻔﻌﻠﻪ
،ﺿﺮﻭﺭﺓ ﻏﲑ ﻣﻦ ﺑﺎﻟﺘﺄﻭﻳﻞ ﻣﻨﻬﻢﻣﻮﻛﻞ ﻓﻬﻮ ،ﻓﻴﻪ ﺑﻮﺭﻙ ﻗﺪ ﻛﺄﻧﻪ ﺣﱴ
ﻋﻨﺪ ﺃﻃﻴﺐ ﻛﻮﻧﻪ ﺗﺄﻭﻳﻞ ﺇﱃ ﺗﺪﻋﻮ ﺿﺮﻭﺭﺓ ﻭﺃﻱ ،ﺑﻪﺭﻳﺢ ﻣﻦ ﺍﷲ
ﻭﺍﻟﺮﺿ ﻓﺎﻋﻠﻪ ﻋﻠﻰ ﺑﺎﻟﺜﻨﺎﺀ ﺍﳌﺴﻚﺎﺣﻘﻴﻘﺘﻪ؟ ﻋﻦ ﺍﻟﻠﻔﻆ ﻭﺇﺧﺮﺍﺝ ،ﺑﻔﻌﻠﻪ
ﻣﻌﲎ ﻟﻠﻔﻆ ﻳﻨﺸﺊ ﻫﺆﻻﺀ ﻣﻦ ﻭﻛﺜﲑﺍﳌﻌﲎ ﺫﻟﻚ ﺇﺭﺍﺩﺓ ﻳﺪﻋﻲ ﰒ ،ﺑﻠﻔﻆ
(1)ﺍ ﻭﺫﻛﺮﻩﰲ ﳌﻨﺬﺭﻱ)ﻭﺍﻟﺘﺮﻫﻴﺐ ﺍﻟﺘﺮﻏﻴﺐ(٢/٩٢ﻭﻗﺎﻝ ﻟﻠﺒﻴﻬﻘﻲ ﻭﻧﺴﺒﻪ:
ﻣﻘﺎﺭﺏ ﻭﺇﺳﻨﺎﺩﻩ.
22. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ٢٥
ﺍﺳ ﺇﱃ ﻣﻨﻪ ﻧﻈﺮ ﻏﲑ ﻣﻦ ﺍﻟﻨﺺﻋﻴﻨﻪ ﺍﻟﺬﻱ ﺍﳌﻌﲎ ﰲ ﺍﻟﻠﻔﻆ ﺫﻟﻚ ﺘﻌﻤﺎﻝ
ﻟﻪ ﺍﻟﻠﻐﺔ ﺍﺣﺘﻤﺎﻝ ﺃﻭ.
ﻳﺘﻀﻤﻦ ﻫﺬﺍ ﺃﻥ ﻭﻣﻌﻠﻮﻡﻭﺭﺳﻮﻟﻪ ﺗﻌﺎﱃ ﺍﷲ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓﺑﺄﻥ
ﺑﻮﺿﻊ ﺎﻣﻣﻌﻠﻮ ﺫﻟﻚ ﻳﻜﻦ ﱂ ﻓﺈﻥ ،ﻭﻛﻴﺖ ﻛﻴﺖ ﻛﻼﻣﻪ ﻣﻦ ﻣﺮﺍﺩﻩ
ﺍﻟﺸﺎﺭﻉ ﻋﺮﻑ ﺃﻭ ،ﺍﳌﻌﲎ ﻟﺬﻟﻚ ﺍﻟﻠﻔﻆﺍﻟﻐﺎﻟﺒﺔ ﺃﻭ ﺍﳌﻄﺮﺩﺓ ﻭﻋﺎﺩﺗﻪ
ﻛﺎﻧﺖ ﻭﺇﻻ ،ﺑﻪ ﻟﻪ ﺗﻔﺴﲑﻩ ﺃﻭ ﺍﳌﻌﲎ ﻫﺬﺍ ﰲ ﺍﻟﻠﻔﻆ ﺫﻟﻚ ﺑﺎﺳﺘﻌﻤﺎﻝ
ﻋﻠﻢ ﺑﻼ ﺷﻬﺎﺩﺓ ﺗﻜﻮﻥ ﺃﻥ ﺃﺣﻮﺍﳍﺎ ﻭﺃﺩﱏ ،ﺑﺎﻃﻠﺔ ﺷﻬﺎﺩﺓ.
،ﺍﳌﺴﻚ ﺭﺍﺋﺤﺔ ﺍﻟﺮﺍﺋﺤﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﻣﺎ ﺃﻃﻴﺐ ﺃﻥ ﺍﳌﻌﻠﻮﻡ ﻭﻣﻦ
ﺍﻟﻨﱯ ﻓﻤﺜﻞﻋﻨﺪﻧﺎ ﺍﳌﺴﻚ ﺭﺍﺋﺤﺔ ﺑﻄﻴﺐ ﺗﻌﺎﱃ ﺍﷲ ﻋﻨﺪ ﺍﳋﻠﻮﻑ ﻫﺬﺍ
ﺳﺎﺋﺮ ﻛﻨﺴﺒﺔ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺇﻟﻴﻪ ﺫﻟﻚ ﺍﺳﺘﻄﺎﺑﺔ ﻭﻧﺴﺒﺔ ،ﻭﺃﻋﻈﻢ
ﻛﻤﺎ ،ﺍﳌﺨﻠﻮﻗﲔ ﺍﺳﺘﻄﺎﺑﺔ ﲤﺎﺛﻞ ﻻ ﺍﺳﺘﻄﺎﺑﺔ ﺎﻓﺈ ،ﺇﻟﻴﻪ ﻭﺃﻓﻌﺎﻟﻪ ﺻﻔﺎﺗﻪ
ﻣﺎ ﲤﺎﺛﻞ ﻻ ﻭﺑﻐﻀﻪ ﻭﺣﺒﻪ ﻭﻛﺮﺍﻫﺘﻪ ﻭﻓﺮﺣﻪ ﻭﻏﻀﺒﻪ ﺭﺿﺎﻩ ﺃﻥ
ﺫﻭﺍﺕ ﺗﺸﺒﻪ ﻻ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﺫﺍﺗﻪ ﺃﻥ ﻛﻤﺎ ،ﺫﻟﻚ ﻣﻦ ﻟﻠﻤﺨﻠﻮﻕ
،ﻢﺻﻔﺎ ﺗﺸﺒﻪ ﻻ ﻭﺻﻔﺎﺗﻪ ،ﺧﻠﻘﻪﻭﻫﻮ ،ﺃﻓﻌﺎﳍﻢ ﺗﺸﺒﻪ ﻻ ﻭﺃﻓﻌﺎﻟﻪ
ﻭﺍﻟﻌﻤﻞ ،ﺇﻟﻴﻪ ﻓﻴﺼﻌﺪ ،ﺍﻟﻄﻴﺐ ﺍﻟﻜﻠﻢ ﻳﺴﺘﻄﻴﺐ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ
ﻛﺎﺳﺘﻄﺎﺑﺘﻨﺎ ﺍﻻﺳﺘﻄﺎﺑﺔ ﻫﺬﻩ ﻭﻟﻴﺴﺖ ،ﻓﲑﻓﻌﻪ ،ﺍﻟﺼﺎﱀ.
ﻣﻦ ﻫﺆﻻﺀ ﺍﺳﺘﺸﻜﻠﻪ ﻣﺎ ﺇﺫ ،ِﺷﻜﺎﻝﻹﺍ ﻳﺮﻓﻊ ﻻ ﺗﺄﻭﻳﻠﻪ ﺇﻥ ﰒ
ﻗﺎﻝ ﻓﺈﻥ ،ﺍﻟﺮﺿﻰ ﰲ ﻣﺜﻠﻪ ﻳﻠﺰﻡ ﺍﻻﺳﺘﻄﺎﺑﺔ:ﺿﺭﺎﻛﺮﺿ ﻟﻴﺲﺎ
ﻓﻘﻮﻟﻮﺍ ،ﺍﳌﺨﻠﻮﻗﲔ:ﻫﺬﺍ ﻭﻋﻠﻰ ،ﺍﳌﺨﻠﻮﻗﲔ ﻛﺎﺳﺘﻄﺎﺑﺔ ﻟﻴﺴﺖ ﺍﺳﺘﻄﺎﺑﺔ
ﳚ ﻣﺎ ﲨﻴﻊﻲﺀﺍﻟﺒﺎﺏ ﻫﺬﺍ ﻣﻦ.
ﰒﻗﺎﻝ:،ﺍﳉﺰﺍﺀ ﻳﻮﻡ ﻓﻸﻧﻪ ،ﺍﳊﺪﻳﺚ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺫﻛﺮ ﻭﺃﻣﺎ
ﻟﺪﻓﻊ ﺍﳌﺴﺘﻌﻤﻞ ﺍﳌﺴﻚ ﻋﻠﻰ ﺍﳌﻴﺰﺍﻥ ﰲ ﺍﳋﻠﻮﻑ ﺭﺟﺤﺎﻥ ﻳﻈﻬﺮ ﻭﻓﻴﻪ
23. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ٢٦
ﺒﻃﻠ ﺍﻟﻜﺮﻳﻬﺔ ﺍﻟﺮﺍﺋﺤﺔﺎﻟﺮﺿﺎ،ﺎﺑﺎﺟﺘﻨﺎ ﻳﺆﻣﺮ ﺣﻴﺚ ،ﺗﻌﺎﱃ ﺍﷲ
ﺍﻟﺮ ﻭﺍﺟﺘﻨﺎﺏﻣﻦ ﻭﻏﲑﻫﺎ ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﺴﺎﺟﺪ ﰲ ﻛﻤﺎ ،ﺍﻟﻄﻴﺒﺔ ﺍﺋﺤﺔ
ﺧﺺ ﻛﻤﺎ ،ﺍﻟﺮﻭﺍﻳﺎﺕ ﺑﻌﺾ ﰲ ﺑﺎﻟﺬﻛﺮ ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﻓﺨﺺ ،ﺍﻟﻌﺒﺎﺩﺍﺕ
ﺗﻌﺎﱃ ﻗﻮﻟﻪ ﰲ:ﲑِﺒﺨﹶﻟ ٍﺬِﺌﻣﻮﻳ ﻢِﻬِﺑ ﻢﻬﺑﺭ ﱠﻥِﺇ]ﺍﻟﻌﺎﺩﻳﺎﺕ:١١[ﻭﺃﻃﻠﻖ
ﺍﻟﺪﺍﺭﻳﻦ ﰲ ﺛﺎﺑﺖ ﺃﻓﻀﻠﻴﺘﻪ ﺃﺻﻞ ﺃﻥ ﺇﱃ ﺍﺮﻧﻈ ﺑﺎﻗﻴﻬﺎ ﰲ.
ﻗﻠﺖ:ﺭﺩﻩ ﺍﻟﻌﺠﺐ ﻣﻦﻭﻻ ﳏﻤﺪ ﺃﺑﻮ ﻳﻨﻜﺮﻩ ﻻ ﲟﺎ ﳏﻤﺪ ﺃﰊ ﻋﻠﻰ
ﻋﻠﻰ ﺗﻌﺎﱃ ﺍﷲ ﺑﺜﻨﺎﺀ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﳌﺬﻛﻮﺭﺓ ﺍﻻﺳﺘﻄﺎﺑﺔ ﺑﻪ ﻓﺴﺮ ﻓﺈﻥ ،ﻏﲑﻩ
ﺃﺛﲎ ﻗﺪ ﺗﻌﺎﱃ ﺍﷲ ﻓﺈﻥ ،ﻣﺴﻠﻢ ﻳﻨﻜﺮﻩ ﻻ ﺃﻣﺮ ،ﺑﻔﻌﻠﻬﻢ ﻭﺭﺿﺎﻩ ﺍﻟﺼﺎﺋﻤﲔ
ﺭﺳﻮﻟﻪ ﻋﻨﻪ ﺑﻠﻐﻪ ﻭﻓﻴﻤﺎ ،ﻛﺘﺎﺑﻪ ﰲ ﻋﻠﻴﻬﻢﻓﺈﻥ ،ﺑﻔﻌﻠﻪ ﻭﺭﺿﻲ
ﻫﻲ ﻫﺬﻩ ﻛﺎﻧﺖﻳﻨﻜﺮﻫﺎ؟ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺃﻓﺘﺮﻯ ،ﺍﻻﺳﺘﻄﺎﺑﺔ!!
ﻋﻠﻰ ﻃﻴﺒﻬﺎ ﻳﻈﻬﺮ ﺇﳕﺎ ﺍﻟﺮﺍﺋﺤﺔ ﻫﺬﻩ ﺃﻥ ﳏﻤﺪ ﺃﺑﻮ ﺍﻟﺸﻴﺦ ﺫﻛﺮﻩ ﻭﺍﻟﺬﻱ
ﻭﻳﻜﻮﻥ ،ﺍﻟﺸﻬﻴﺪ ﺩﻡ ﻃﻴﺐ ﻓﻴﻪ ﻳﻈﻬﺮ ﺍﻟﺬﻱ ﺍﻟﻴﻮﻡ ﰲ ﺍﳌﺴﻚ ﻃﻴﺐ
ﺫﻟﻚ ﰲ ﺍﻟﺼﺎﺋﻢ ﻓﺈﻥ ،ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺫﻟﻚ ﺃﻥ ﺭﻳﺐ ﻭﻻ ،ﺍﳌﺴﻚ ﻛﺮﺍﺋﺤﺔ
ﳚ ﺍﻟﻴﻮﻡﻲﺀﺍﳌ ﺭﺍﺋﺤﺔ ﻣﻦ ﺃﻃﻴﺐ ﻓﻤﻪ ﻭﺭﺍﺋﺤﺔﳚ ﻛﻤﺎ ،ﺴﻚﻲﺀﺍﳌﻜﻠﻮﻡ
ﺃﻓﻀﻞ ﻭﺍﳉﻬﺎﺩ ﺳﻴﻤﺎ ﻻ ،ﻛﺬﻟﻚ ﺩﻣﻪ ﺭﺍﺋﺤﺔ ﻭﺟﻞ ﻋﺰ ﺍﷲ ﺳﺒﻴﻞ ﰲ
ﻳ ﻳﻈﻬﺮ ﺇﳕﺎ ﺭﺍﺋﺤﺘﻪ ﻃﻴﺐ ﻛﺎﻥ ﻓﺈﻥ ،ﺍﻟﺼﻴﺎﻡ ﻣﻦﻮﻓﻜﺬﻟﻚ ،ﺍﻟﻘﻴﺎﻣﺔ ﻡ
ﺍﻟﺼﺎﺋﻢ.
ﺟﺎﺑﺮ ﺣﺪﻳﺚ ﻭﺃﻣﺎ:»ﺃﻓﻮﺍﻫ ﻭﺧﻠﻮﻑ ﳝﺴﻮﻥ ﻢﻓﺈﻬﺃﻃﻴﺐ ﻢ
ﺍﳌﺴﻚ ﺭﻳﺢ ﻣﻦ«ﻻ ،ﺣﺎﻟﻴﺔ ﲨﻠﺔ ﻓﻬﺬﻩ ،ﻻ ﺇﻣﺴﺎﺋﻪ ﺧﱪ ﻓﺈﻥ ،ﺧﱪﻳﺔ
ﻳﻘﺘﺮﻛﺎﻧﺖ ﻭﺇﺫﺍ ،ﺑﺎﻟﻮﺍﻭ ﺍﻗﺘﺮﺍﻧﻪ ﳚﻮﺯ ﻓﻼ ،ﻣﺒﺘﺪﺃ ﺧﱪ ﻷﻧﻪ ،ﺑﺎﻟﻮﺍﻭ ﻥ
ﻳﻘﻮﻝ ﺃﻥ ﳏﻤﺪ ﻓﻸﰊ ،ﺣﺎﻟﻴﺔ ﺍﳉﻤﻠﺔ:ﻭﺍﳊﺎﻝ ،ﻣﻘﺪﺭﺓ ﺣﺎﻝ ﻫﻲ
ﺻﺮﺡ ﻟﻮ ﻭﳍﺬﺍ ،ﻓﻴﻬﺎ ﺍﻟﻌﺎﻣﻞ ﺍﻟﻔﻌﻞ ﺯﻣﻦ ﻋﻦ ﺗﺄﺧﲑﻫﺎ ﳚﻮﺯ ﺍﳌﻘﺪﺭﺓ
ﻓﻘﺎﻝ ،ﻫﺬﺍ ﻣﺜﻞ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﺑﻴﻮﻡ:»ﺃﻃﻴﺐ ﺃﻓﻮﺍﻫﻢ ﻭﺧﻠﻮﻑ ﳝﺴﻮﻥ
24. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ٢٧
ﺍﻟﻘﻴﺎﻣ ﻳﻮﻡ ﺍﳌﺴﻚ ﺭﻳﺢ ﻣﻦﺔ«ﻗﺎﻝ ﻛﺄﻧﻪ ،ﺍﺪﻓﺎﺳ ﺍﻟﺘﺮﻛﻴﺐ ﻳﻜﻦ ﱂ:
)ﳝﺴﻮﻥ(ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﳍﻢ ﻭﻫﺬﺍ.
ﻗﻮﻟﻪ ﻭﺃﻣﺎ:»ﳜﻠﻒ ﺣﲔ ﺍﻟﺼﺎﺋﻢ ﻓﻢ ﳋﻠﻮﻑ«ﺍﻟﻈﺮﻑ ﻓﻬﺬﺍ
ﻻ ،ﻣﻨﻪ ﺍﳌﻔﻬﻮﻣﺔ ﺍﳊﻘﻴﻘﺔ ﺇﺭﺍﺩﺓ ﻭﺑﻴﺎﻥ ،ﻟﻪ ﺗﺄﻛﻴﺪ ﺃﻭ ،ﻟﻠﻤﺒﺘﺪﺃ ﲢﻘﻴﻖ
ﺗﻘﻮﻝ ﻛﻤﺎ ﻭﻫﺬﺍ ،ﺍﺳﺘﻌﺎﺭﺗﻪ ﻭﻻ ﳎﺎﺯﻩ:،ﳚﺎﻫﺪ ﺣﲔ ﺍﳌﺆﻣﻦ ﺟﻬﺎﺩ
ﳚ ،ﻳﺼﻠﻲ ﺣﲔ ﻭﺻﻼﺗﻪﺎ ﻭﻳﺮﻓﻊ ،ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺎ ﺗﻌﺎﱃ ﺍﷲ ﺰﻳﻪ
ﻗﻮﻟﻪ ﻣﻦ ﻗﺮﻳﺐ ﻭﻫﺬﺍ ،ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﺩﺭﺟﺘﻪ:»ﺣﲔ ﺍﻟﺰﺍﱐ ﻳﺰﱐ ﻻ
ﻣﺆﻣﻦ ﻭﻫﻮ ﻳﺰﱐﻣﺆﻣﻦ ﻭﻫﻮ ﺎﻳﺸﺮ ﺣﲔ ﺍﳋﻤﺮ ﻳﺸﺮﺏ ﻭﻻ ،«)١(
.
ﺗﻠﻚ ﻣﺒﺎﺷﺮﺓ ﺣﺎﻟﺔ ﻋﻨﻪ ﺍﳌﻄﻠﻖ ﺍﻹﳝﺎﻥ ﻧﻔﻲ ﺗﻘﻴﻴﺪ ﺍﳌﺮﺍﺩ ﻭﻟﻴﺲ
ﻭﺍﻧﻘﻄﻊ ﻣﺒﺎﺷﺮﺗﻪ ﻛﻤﻠﺖ ﺇﺫﺍ ﲝﻴﺚ ،ﻓﻘﻂ ﺍﻷﻓﻌﺎﻝﺇﻟﻴﻪ ﻋﺎﺩ ﻓﻌﻠﻪ
ﺍﻟﻨﻔ ﻫﺬﺍ ﺑﻞ ،ِﳝﺎﻥﻹﺍﻲﺍﺮﻣﺼ ﺩﺍﻡ ﻓﻤﺎ ﻭﺇﻻ ،ﺍﻟﺘﻮﺑﺔ ﺣﲔ ﺇﱃ ﻣﺴﺘﻤﺮ
ﻭﺍﻷ ﺍﻟﺬﻡ ﺍﺳﻢ ﻋﻨﻪ ﻳﺰﻭﻝ ﻭﻻ ،ﺑﻪ ﺣﻖ ﻻ ﻓﺎﻟﻨﻔﻲ ،ﺍﻟﻔﻌﻞ ﻳﺒﺎﺷﺮﺣﻜﺎﻡ
ﺃﻋﻠﻢ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﻭﺍﷲ ،ﺍﻟﻨﺼﻮﺡ ﺑﺎﻟﺘﻮﺑﺔ ﺇﻻ ،ﺍﳌﺒﺎﺷﺮﺓ ﻋﻠﻰ ﺍﳌﺘﺮﺗﺒﺔ.
ﻗﻠﺖ:ﺍﻟﱰ ﻭﻓﺼﻞﻳﻘﺎﻝ ﺃﻥ ﺍﳌﺴﺄﻟﺔ ﰲ ﺍﻉ:ﺍ ﺃﺧﱪ ﺣﻴﺚﻟﻨﱯ
ﺍﻟ ﻓﻸﻧﻪ ،ﺍﻟﻘﻴﺎﻣﺔ ﻳﻮﻡ ﻳﻜﻮﻥ ﺍﻟﻄﻴﺐ ﺫﻟﻚ ﺑﺄﻥﻮﻓﻴﻪ ﻳﻈﻬﺮ ﺍﻟﺬﻱ ﻗﺖ
ﺫﻟﻚ ﻃﻴﺐ ﻟﻠﺨﻠﻖ ﻓﻴﻈﻬﺮ ،ﻭﺍﻟﺸﺮ ﺍﳋﲑ ﻣﻦ ﺎﻭﻣﻮﺟﺒﺎ ﺍﻷﻋﻤﺎﻝ ﺛﻮﺍﺏ
ﺳﺒﻴﻠﻪ ﰲ ﺍﳌﻜﻠﻮﻡ ﺩﻡ ﺭﺍﺋﺤﺔ ﻓﻴﻪ ﻳﻈﻬﺮ ﻛﻤﺎ ،ﺍﳌﺴﻚ ﻋﻠﻰ ﺍﳋﻠﻮﻑ
ﻭﺗﺼﲑﻩ ﺍﻟﻮﺟﻮﻩ ﻋﻠﻰ ﻭﺗﺒﺪﻭ ﺍﻟﺴﺮﺍﺋﺮ ﻓﻴﻪ ﺗﻈﻬﺮ ﻭﻛﻤﺎ ،ﺍﳌﺴﻚ ﻛﺮﺍﺋﺤﺔ
ﻓﻴ ﻭﻳﻈﻬﺮ ﻋﻼﻧﻴﺔﻭﺣﻴﺚ ،ﻭﺟﻮﻫﻬﻢ ﻭﺳﻮﺍﺩ ﺍﻟﻜﻔﺎﺭ ﺩﻡ ﺭﺍﺋﺤﺔ ﻗﺒﺢ ﻪ
ﺃﺛﺮ ﻇﻬﻮﺭ ﻭﻗﺖ ﻓﻸﻧﻪ ،ﳝﺴﻮﻥ ﻭﺣﲔ ﳜﻠﻒ ﺣﲔ ﺫﻟﻚ ﺑﺄﻥ ﺃﺧﱪ
ﺗﻌﺎﱃ ﺍﷲ ﻋﻨﺪ ﺍﳌﺴﻚ ﺭﻳﺢ ﻋﻠﻰ ﺍﺪﺯﺍﺋ ﻃﻴﺒﻬﺎ ﺣﻴﻨﺌﺬ ﻭﻳﻜﻮﻥ ،ﺍﻟﻌﺒﺎﺩﺓ
(1)ﺍﻟﺒﺨﺎﺭﻱ ﺭﻭﺍﻩ.
25. ﺷﺮﺡﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ٢٨
،ﻟﻠﻌﺒﺎﺩ ﻛﺮﻳﻬﺔ ﺍﻟﺮﺍﺋﺤﺔ ﺗﻠﻚ ﻛﺎﻧﺖ ﻭﺇﻥ ،ﻣﻼﺋﻜﺘﻪ ﻭﻋﻨﺪﻣﻜﺮﻭﻩ ﻓﺮﺏ
ﺍﷲ ﻋﻨﺪ ﳏﺒﻮﺏ ،ﺍﻟﻨﺎﺱ ﻋﻨﺪﻭﺑﺎﻟﻌﻜﺲ ،ﺗﻌﺎﱃﻳﻜﺮﻫﻮﻧﻪ ﺍﻟﻨﺎﺱ ﻓﺈﻥ ،
ﻭﺭﺿﺎﻩ ﺃﻣﺮﻩ ﳌﻮﺍﻓﻘﺘﻪ ﻭﳛﺒﻪ ﻳﺴﺘﻄﻴﺒﻪ ﺗﻌﺎﱃ ﻭﺍﷲ ،ﻃﺒﺎﻋﻬﻢ ﳌﻨﺎﻓﺮﺗﻪ
ﻳﻮﻡ ﻛﺎﻥ ﻓﺈﺫﺍ ،ﻋﻨﺪﻧﺎ ﺍﳌﺴﻚ ﺭﻳﺢ ﻣﻦ ﺃﻃﻴﺐ ﻋﻨﺪﻩ ﻓﻴﻜﻮﻥ ،ﻭﳏﺒﺘﻪ
ﺁﺛﺎﺭ ﺳﺎﺋﺮ ﻭﻫﻜﺬﺍ ،ﻋﻼﻧﻴﺔ ﻭﺻﺎﺭ ،ﻟﻠﻌﺒﺎﺩ ﺍﻟﻄﻴﺐ ﻫﺬﺍ ﻇﻬﺮ ﺍﻟﻘﻴﺎﻣﺔ
ﻭﺍﻟﺸﺮ ﺍﳋﲑ ﻣﻦ ﺍﻷﻋﻤﺎﻝ.
ﰲ ﻋﻼﻧﻴﺔ ﻭﻳﺼﲑ ﻇﻬﻮﺭﻫﺎ ﻳﻜﻤﻞ ﻭﺇﳕﺎﻳﻘﻮﻯ ﻭﻗﺪ ،ﺍﻵﺧﺮﺓ
ﰲ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺃﺛﺮﻩ ﺑﻌﺾ ﻇﻬﻮﺭ ﻳﺴﺘﻠﺰﻡ ﺣﱴ ،ﻭﻳﺘﺰﺍﻳﺪ ﺍﻟﻌﻤﻞ
ﻭﺍﻟﺒﺼﲑﺓ ﺑﺎﻟﺒﺼﺮ ﻣﺸﺎﻫﺪ ﻫﻮ ﻛﻤﺎ ،ﻭﺍﻟﺸﺮ ﺍﳋﲑ.
ﻋﺒﺎﺱ ﺍﺑﻦ ﻗﺎﻝ:،ﺍﻟﻘﻠﺐ ﰲ ﺍﺭﻭﻧﻮ ،ﺍﻟﻮﺟﻪ ﰲ ًﺀﺿﻴﺎ ﻟﻠﺤﺴﻨﺔ ﺇﻥ
ﻟﻠﺴﻴﺌﺔ ﻭﺇﻥ ،ﺍﳋﻠﻖ ﻗﻠﻮﺏ ﰲ ﻭﳏﺒﺔ ،ﺍﻟﺮﺯﻕ ﰲ ﹰﺔﻭﺳﻌ ،ﺍﻟﺒﺪﻥ ﰲ ﻭﻗﻮﺓ
ﺍﻟ ﰲ ﺍﺩﺳﻮﺍﰲ ﺎﺼﻭﻧﻘ ،ﺍﻟﺒﺪﻥ ﰲ ﺎﻨﻭﻭﻫ ،ﺍﻟﻘﻠﺐ ﰲ ﻭﻇﻠﻤﺔ ،ﻮﺟﻪ
ﺍﳋﻠﻖ ﻗﻠﻮﺏ ﰲ ﹰﺔﻭﺑﻐﻀ ﺍﻟﺮﺯﻕ.
ﻋﻔﺎﻥ ﺑﻦ ﻋﺜﻤﺎﻥ ﻭﻗﺎﻝ:ﺗﻌﺎﱃ ﺍﷲ ﺃﻟﺒﺴﻪ ﺇﻻ ﹰﻼﻋﻤ ﺭﺟﻞ ﻋﻤﻞ ﻣﺎ
ﻓﺸﺮ ﺍﺮﺷ ﻭﺇﻥ ،ﻓﺨﲑ ﺍﲑﺧ ﺇﻥ ،ﺭﺩﺍﺀﻩ.
ﺍﻟﻌﻠﻢ ﻭﰲ ﻓﻴﻪ ﻳﺸﺘﺮﻙ ﻣﻌﻠﻮﻡ ﺃﻣﺮ ﻭﻫﺬﺍﺍﻟﺒﺼﺎﺋﺮ ﺃﺻﺤﺎﺏ ﺑﻪ
ﻟﺘ ﺍﻟﱪ ﺍﻟﻄﻴﺐ ﺍﻟﺮﺟﻞ ﺇﻥ ﺣﱴ ،ﻭﻏﲑﻫﻢﻃﻴﺒﺔ ﺭﺍﺋﺤﺔ ﻣﻨﻪ ﺸﻢﱂ ﻭﺇﻥ
ﻃ ﳝﺲﻴﻭﺍﻟﻔﺎﺟﺮ ،ﻭﺛﻴﺎﺑﻪ ﺑﺪﻧﻪ ﻋﻠﻰ ﺭﻭﺣﻪ ﺭﺍﺋﺤﺔ ﻃﻴﺐ ﻓﻴﻈﻬﺮ ﺎﺒ
ﻭﻻ ،ﻫﺬﺍ ﻻ ﻳﺸﻢ ﻻ ﻗﻠﺒﻪ ﻣﺴﺎﻡ ﻣﻸ ﺃﺻﺎﺑﻪ ﺍﻟﺬﻱ ﻭﺍﳌﺰﻛﻮﻡ ،ﺑﺎﻟﻌﻜﺲ
ﻫﺬﻩ ﰲ ﺍﳋﻄﺎﺏ ﻓﺼﻞ ﻓﻬﺬﺍ ،ِﻧﻜﺎﺭﻹﺍ ﻋﻠﻰ ﳛﻤﻠﻪ ﺯﻛﺎﻣﻪ ﺑﻞ ،ﻫﺬﺍ
ﺑﺎﻟﺼﻮﺍﺏ ﺃﻋﻠﻢ ﻭﺗﻌﺎﱃ ﺳﺒﺤﺎﻧﻪ ﻭﺍﷲ ،ﺍﳌﺴﺄﻟﺔ.
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26. ﺍﻟﺴﻼﻡ ﻋﻠﻴﻬﻤﺎ ﺯﻛﺮﻳﺎ ﺑﻦ ﳛﲕ ﺍﷲ ﻧﱯ ﻭﺻﻴﺔ ﺷﺮﺡ٢٩
ﺍﻟﺼﺪﻗﺔ ﻓﻀﻞ ﰲ ﻓﺼﻞ
»ﻭﺁﻣﺮﻛﻢﺍﻟﻌﺪﻭ ﺃﺳﺮﻩ ﺭﺟﻞ ﻛﻤﺜﻞ ﺫﻟﻚ ﻣﺜﻞ ﻓﺈﻥ ،ﺑﺎﻟﺼﺪﻗﺔ
ﻋﻨﻘ ﺇﱃ ﻳﺪﻩ ﻓﺎﻭﺛﻘﻮﺍﻓﻘﺎﻝ ،ﻋﻨﻘﻪ ﻟﻴﻀﺮﺑﻮﺍ ﻭﻗﺪﻣﻮﻩ ﻪ:ﺃﻧﺃﻓﺘﺪﻱ ﺎ
ﻣﻨﻬﻢ ﻧﻔﺴﻪ ﻓﻔﺪﻯ ،ﻭﺍﻟﻜﺜﲑ ﺑﺎﻟﻘﻠﻴﻞ ﻣﻨﻜﻢ«.
ﻓﺈﻥ ،ﻭﻗﻮﻋﻪ ﻭﺩﻟﻴﻠﻪ ،ﻭﺟﻮﺩﻩ ﺑﺮﻫﺎﻧﻪ ﺍﻟﺬﻱ ﺍﻟﻜﻼﻡ ﻣﻦ ﺎﻀﺃﻳ ﻫﺬﺍ
ﺃﻧﻮﺍﻉ ﺩﻓﻊ ﰲ ﺎﺒﻋﺠﻴ ﺍﲑﺗﺄﺛ ﻟﻠﺼﺪﻗﺔﺃﻭ ﻓﺎﺟﺮ ﻣﻦ ﻛﺎﻧﺖ ﻭﻟﻮ ،ﺍﻟﺒﻼﺀ
،ﺍﻟﺒﻼﺀ ﻣﻦ ﺎﻋﺃﻧﻮﺍ ﻋﻨﻪ ﺎ ﻳﺪﻓﻊ ﺗﻌﺎﱃ ﺍﷲ ﻓﺈﻥ ،ﻛﺎﻓﺮ ﻣﻦ ﺑﻞ ،ﻇﺎﱂ
ﻛﻠﻬﻢ ﺍﻷﺭﺽ ﻭﺃﻫﻞ ،ﻭﻋﺎﻣﺘﻬﻢ ﺧﺎﺻﺘﻬﻢ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﻣﻌﻠﻮﻡ ﺃﻣﺮ ﻭﻫﺬﺍ
ﺟﺮﺑﻮﻩ ﻢﻷ ،ﺑﻪ ﻣﻘﺮﻭﻥ.
ﰲ ﺍﻟﺘﺮﻣﺬﻱ ﺭﻭﻯ ﻭﻗﺪ)ﺟﺎﻣﻌﻪ(ﺃﻥ ﻣﺎﻟﻚ ﺑﻦ ﺃﻧﺲ ﺣﺪﻳﺚ ﻣﻦ
ﺍﻟﻨﱯﻗﺎﻝ:»ﻏﻀﺐ ﺗﻄﻔﺊ ﺍﻟﺼﺪﻗﺔ ﺇﻥﻣﻴﺘﺔ ﻭﺗﺪﻓﻊ ،ﺍﻟﺮﺏ
ﺍﻟﺴﻮﺀ«)١(
ﺗﻄﻔﺊ ﻓﻬﻲ ،ﻭﺗﻌﺎﱃ ﺗﺒﺎﺭﻙ ﺍﻟﺮﺏ ﻏﻀﺐ ﺗﻄﻔﺊ ﺎﺃ ﻭﻛﻤﺎ
ﺍﻟﻨﺎﺭ ﺍﳌﺎﺀ ﻳﻄﻔﺊ ﻛﻤﺎ ﻭﺍﳋﻄﺎﻳﺎ ﺍﻟﺬﻧﻮﺏ.
ﻗﺎﻝ ﺟﺒﻞ ﺑﻦ ﻣﻌﺎﺫ ﻋﻦ ﺍﻟﺘﺮﻣﺬﻱ ﻭﰲ:ﺍﷲ ﺭﺳﻮﻝ ﻣﻊ ﻛﻨﺖ
ﻓﻘﺎﻝ ،ﻧﺴﲑ ﻭﳓﻦ ﻣﻨﻪ ﺎﺒﻗﺮﻳ ﺎﻣﻳﻮ ﻓﺄﺻﺒﺤﺖ ،ﺳﻔﺮ ﰲ:»ﺃﺩﻟﻚ ﺃﻻ
ﻭﺍﻟﺼﺪ ،ﺟﻨﺔ ﺍﻟﺼﻮﻡ ﺍﳋﲑ؟ ﺃﺑﻮﺍﺏ ﻋﻠﻰﻛﻤﺎ ﺍﳋﻄﻴﺌﺔ ﺗﻄﻔﺊ ﻗﺔ
،ﺍﻟﺼﺎﳊﲔ ﺷﻌﺎﺭ ﺍﻟﻠﻴﻞ ﺟﻮﻑ ﰲ ﺍﻟﺮﺟﻞ ﻭﺻﻼﺓ ،ﺍﻟﻨﺎﺭ ﺍﳌﺎﺀ ﻳﻄﻔﺊ
ﺗﻼ ﰒ:ﺎﻌﻤﹶﻃﻭ ﹰﺎﻓﻮﺧ ﻢﻬﺑﺭ ﹶﻥﻮﻋﺪﻳ ِﻊِﺟﺎﻀﻤﹾﻟﺍ ِﻦﻋ ﻢﻬﺑﻮﻨﺟ ﹶﻰﻓﺎﺠﺘﺗ
ﹶﻥﹸﻮﻘِﻔﻨﻳ ﻢﻫﺎﻨﹾﻗﺯﺭ ﺎﻤِﻣﻭ«]ﺍﻟﺴﺠﺪﺓ:١٦[)٢(
.
(1)ﻏﺮﻳﺐ ﺣﺴﻦ ﻭﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ ﺭﻭﺍﻩ.
(2)ﺑﻄﺮﻗﻪ ﺻﺤﻴﺢ ﻭﻫﻮ ﺍﻟﺘﺮﻣﺬﻱ ﺭﻭﺍﻩ.