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يسألونك عن الورد -حمدي
يسألونك عن الورد -حمدي
ﻭﻟﺘﺴﻠﻴﻂ ﺍﻟﻀﻮﺀ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ،ﺳﻨﺤﺎﻭﻝ ﲢﻠﻴﻠﻪ ﻭﺍﻟﺘﻌﻠﻴﻖ ﻋﻠﻴﻪ ﺑﺪﺀًﺍ ﻣِﻦ ﺑﻴﺎﻥ ﻣﻌﲎ ﺍﻟﻮﺭﺩ ﻭﻣﱰﻟﺘﻪ ﻋﻨﺪ
ﺍﳌﺘﺼﻮﻓﺔ ،ﻣﺮﻭﺭﺍ ﺑﺎﻫﺘﻤﺎﻡ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﲟﺐ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ -ﺑﺎﻷﻭﺭﺍﺩ ﰲ ﺣﻴﺎﺗﻪ ،ﻭﻭﺻﻮﻻ ﺇﱃ ﻭﺭﺩﻩ
ﺍﳋﺎﺹ )ﺍﻟﻮﺭﺩ ﺍﳌﺄﺧﻮﺫ( ،ﻟﻌﻠﻨﺎ ﻧﺮﻭﻱ ﻏﻠﻴﻞ ﺍﻟﺴﺎﺋﻠﲔ.
ﺍﻟﻮﺭﺩ ﻟﻐﺔ :ﻣﻦ ﻭﺭﺩ ﻳﺮﺩ ﻭﺭﻭﺩﺍ ،ﻭﺍﺻﻄﻼﺣﺎ :ﻓﻠﻪ ﻣﻌﻨﻴﺎﻥ :ﻣﻌﲎ ﻋﺎﻡ ،ﻭﻣﻌﲎ ﺧﺎﺹ.
ﻓﻔﻲ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻡ ﺍﻟﻮﺭﺩ ﻫﻮ ﻛﻞ ﻋﺒﺎﺩﺓ ﻏﲑ ﻓﺮﻳﻀﺔ ﻳﻠﺰﻣﻬﺎ ﺍﳌﺴﻠﻢ ﻧﻔﺴﻪ ﻣِﻦ ﺻﻼﺓ ﻭﺻﺪﻗﺔ ﻭﺻﻮﻡ ﻭﺗﻼﻭﺓ
ﻗﺮﺁﻥ ،ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ:
"ﻭﺣـﺪﻩ ﻋِﻨﺪ ﺫﹶﻭِﻱ ﺍﻟﹾﺈِﻓﹶــــــــــــــــــﺎﺩﻩ ---ﺷﻲﺀٌ ﻣـﺮﺗ
ﺐ ﻣِـﻦ
ﺍﻟﹾﻌِـــــــــــــــــــــــﺒﺎﺩﻩ
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ﻓِـﻲ ﻭﻗﹾـﺘِـﻪِ ،ﺛﹸـﻢ ﺍﺷﺘِﻘﹶﺎﻗﹸـﻪ ﺃﹶﺗﻰ ---ﻣِﻦ ﺍﻟﹾـﻮﺭﻭﺩِ ﻓِـﻲ ﺍﻟﹾـﻤِـﻴﺎﻩِ ﻳـﺎ ﻓﹶـﺘـﻰ"
ﺃﻣﺎ ﰲ ﺍﳌﻌﲎ ﺍﳋﺎﺹ -ﻭﻫﻮ ﺍﻟﺬﻱ ﻧﻘﺼﺪﻩ -ﻓﻬﻮ ﺃﺫﻛﺎﺭ ﳏﺪﻭﺩﺓ ﻳﻘﻮﻡ ﺎ ﺍﳌﺮﻳﺪ ﰲ ﺃﻭﻗﺎﺕ ﻣﻌﻴﻨﺔ ﺑﺈﺫﻥ ﻣﻦ
ﺷﻴﺦ ﺍﻟﻄﺮﻳﻘﺔ.
ﻣﱰﻟﺔ ﺍﻟﻮﺭﺩ ﻋﻨﺪ ﺍﳌﺘﺼﻮﻓﺔ :ﻳﻜﻔﻴﻪ ﻣﱰﻟﺔ ﺃﻥﱠ ﺇﺩﺍﻣﺘﻪ ﺃﺻﻞﹲ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺘﺼﻮﻑ ،ﻳﺒﲔ ﺍﻟﺸﻴﺦ ﻫﺬﻩ ﺍﻷﺻﻮﻝ:
" ---...............ﻭﻟِﻠﺘﺼﻮﻑِ ﺑـﺪﺕ ﺃﹶﻳــﻀﺎ ﺃﹸﺻﻮﻝﹾ
ﺃﻭﻟﹸـﻬﺎ ﺗـﻠﹶﺎﺯﻡ ﺍﻟﹾﻜِﺘﺎﺏِ ---ﻭﺳﻨﺔ ﺍﳌﺨﺘﺎﺭ ﺫﻱ ﺍﻟﺼﻮﺍﺏ
ﻭﺗﺮﻙ ﺍﻻﻫﻮﺍﺀِ ﻭﺗﺮﻙ ﺍﻟﺒﺪﻉ ---ﻛﺬﺍﻙ ﺗﺒﺠﻴﻞﹸ ﺍﻟﺸﻴﻮﺥ ﺍﳋﹸﺸﻊ
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ﺭﺅﻳﺔﹸ ﺃﻋﺬﺍﺭ ﻟﻜﻞ ﺧﻠﻖ ---ﺇِﺩﺍﻣﺔﹸ ﺍﻟﹾﻮِﺭﺩِ ﻟِـﻮﺟﻪِ ﺍﻟﹾـﺤـﻖ"
ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ -ﺯﺍﺩﻩ ﺍﷲُ ﻓﻴﻀﺎ:-
"ﻣﻦ ﻟﹶـ ﻢ ﻳﺪِﻡ ﺷﻴﺌﹰﺎ ﻣِﻦ ﺍﻷﻭﺭﺍﺩ ---ﻣﻀـﻴﻊ ﺍﻟﻮﻗﺖ ﻋﻠﻰ ﺍﻟﺘﻤﺎﺩ
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ﻓﹶﻠﹶﺎ ﻟﹶﻪ ﻳﻮﻡ ﻳﺠﺎﺯﻯ ﺍﻟـــﻨـــﺎﺱ --- ﺇﻻ ﻏﺮﺍﻡ ﻭﺟﻮﻯ ﻭﺑـــــــــــﺎﺱ"
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ﻣﺴﺎﻟﻚ ا ﻨﺎن ﺟﻤﻊ ﻣﺎ ﻓﺮﻗﮫ اﻟﺪﻳﻤﺎ ﻲ
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ﻣﻐﺎﻟﻖ اﻟﻨ ان وﻣﻔﺎﺗﺢ ا ﻨﺎن
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1 ﻣﺴﺎﻟﻚ ا ﻨﺎن ﺟﻤﻊ ﻣﺎ ﻓﺮﻗﮫ اﻟﺪﻳﻤﺎ ﻲ
ﺍﻟﺸﻴﺦ ﺍﳋﺪﱘ ﻭﺍﻷﻭﺭﺍﺩ :ﻣﻦ ﺷﺒﺎﺑﻪ ﺣﱴ ﺍﺭﲢﺎﻟﻪ ﺇﱃ ﺟﻮﺍﺭ ﺭﺑﻪ ﺗﻌﺎﱃ ﱂ ﻳﺘﺨﻞ ﻗﻂ ﻋﻦ ﺍﺳﺘﻌﻤﺎﻝ
ﺍﻟﻮﺭﺩ ،ﻓﻔﻲ ﺣﻴﺎﺓ ﻭﺍﻟﺪﻩ ﺍﻟﻜﺮﱘ ﺃﺧﺬ ﻋﻨﻪ ﺍﻟﻮﺭﺩ ﺍﻟﻘﺎﺩﺭﻱ ،ﻭﺍﺳﺘﻌﻤﻠﻪ ﻣﺪﺓ ﻃﻮﻳﻠﺔ ،ﻭﺟﺪﺩﻩ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺁﺱ
ﻛﹶﻤﺮ ،ﰒ ﻋﻠﻰ ﺍﻟﺸﻴﺦ ﺳﻴﺪﻱ ﺑﺎﺏ ﲟﻮﺭﻳﺘﺎﻧﻴﺎ ﻭﻋﻦ ﻏﲑﳘﺎ ،ﳒﺪﻩ ﻛﺜﲑﺍ ﰲ ﻛﺘﺎﺑﺎﺗﻪ ﺍﻷﻭﱃ ﻳﺒﲔ ﺍﺳﺘﻌﻤﺎﻟﻪ
ﺍﻟﻮﺭﺩ ﺍﻟﻘﺎﺩﺭﻱ ﻛﻘﻮﻟﻪ" :ﻳﻘﹸﻮﻝﹸ ﺃﹶﺣﻤﺪ ﺍﻟﹾـﺤﻘِﲑ ﺟِﺪﺍ ---ﺍﻟﻄﱡﻮﺑﻮِﻱ ﺍﻟﹾﻘﹶﺎﺩِﺭِﻱ ﻭِﺭﺩﺍ"،
ﻭﺃﹶﺧﺬ ﺍﻟﻮِﺭﺩ ﺍﻟﺸﺎﺫﱄﱠ ﻋﻦ ﺍﻟﺸﻴﺦ ﺑﺎﺏ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﲪﺪِ ،ﻭﻛﺬﻟﻚ ﺃﺧﺬ ﺍﻟﻮِﺭﺩ ﺍﻟﺘﺠﺎﱐﱠ ﺃﻳﻀﺎ ﺇﻻ ﺃﻧﻪ ﱂ
ﻧﻌﺮﻑ ﻋﻤﻦ ﺗﻠﻘﺎﻩ.
ﻭﲡﺪﺭ ﺍﻹﺷﺎﺭﺓﹸ ﺇﱃ ﺃﻧﻪ ﻛﺎﻥ ﰲ ﻓﺘﺮﺓ ﻣﻦ ﻓﺘﺮﺍﺕ ﺳﻠﻮﻛﻪ ﻳﺴﺘﻌﻤﻞ ﺗﻠﻚ ﺍﻷﻭﺭﺍﺩ ﺍﻟﺜﻼﺛﺔﹶ ﻣﻌﺎ ﰲ ﻧﻔﺲ
ﺍﻟﻮﻗﺖ " ،ﻭﻛﹶﺎﻥﹶ ﻛﹸﻞﱡ ﻭِﺭﺩٍ ﻋِﻨﺪﻩ ﻟﹶﻪ ﺳﺒﺤﺔﹲ ﻟﹶﺎ ﻳﺴﺘﻌﻤِﻞﹸ ﻓِﻴﻬﺎ ﻏﹶﻴﺮﻩ "4 ﻭﻟﻌﻠﱠﻪ ﻳﺸﲑ ﺑﺬﻟﻚ ﺇﱃ ﻗﻮﻟﻪ:
"ﻣﺸﺎﺋِﺨِﻲ ﺳﻴﺪﻧﺎ ﺍﻟﹾـﺠِﻴﻠﹶﺎﻧِﻲ ---ﻭﺍﻟﺸﺎﺫﹶﻟِﻲ ﻣﻌﻪ ﺍﻟﺘﺠﺎﱐ"
ﻭﺗﺤﺪﺙﹶ ﺍﻟﺸﻴﺦ ﻋﻦ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔِ ﺍﻟﹾﺠﻮﻟﹶﺎﻧِﻴﺔِ ﰲ ﺇﺣﺪﻯ ﻣﻨﻈﻮﻣﺎﺗﻪ "ﺑِﺪﺍﻳﺔﹸ ﺍﻟﺴﻠﻮﻙ ﻟِﻤﺠﺎﻭﺭﺓِ ﻣﻠﻚِ ﺍﻟﹾﻤﻠﹸﻮﻙ"
ﻗﺎﺋﻼ:
"ﻭﻟﹶـﻢ ﺃﹶﺯﻝﹾ ﻣﻨﺬﹸ ﻋﻘﹶﻠﹾﺖ ﻃﹶﺎﻟِﺒﺎ ---ﻣﻌﺮِﻓﹶـﺔﹰ ﺑِﺎﷲِ ﺟـﻞﱠ ﺗﺎﺋِـﺒﺎ
ﻓﹶﺠﻠﹾﺖ ﺑﻴﻦ ﺍﻟﹾﻌﻠﹶﻤﺎ ﻭﺍﻟﹾﺄﹶﻭﻟِﻴﺎ ---ﺑِـﻨِـﻴـﺘِـﻲ ﻭﻋـﻤﻠِﻲ ﻭﻗﹶﻮﻟِﻴﺎ
ﻛﹶﻲ ﻟﹶﺎ ﻳﻀِﻴﻊ ﻋﻤﺮِﻱ ﺃﹶﺗﻌﺎﺑﺎ ---ﻟِـﺤﺴﻦِ ﻇﹶﻦ ﻗﹶﺎﺩ ﻟِـﻲ ﺍﺣﺘِﺴﺎﺑﺎ
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ﺣﺘﻰ ﺍﻧﺼﺮﻓﹾﺖ ﻋﺎﻡ ﺃﹶﻳـﺴـﺶٍ ﺇِﻟﹶﻰ ---ﺧِﺪﻣﺔِ ﺧﻴﺮِ ﺍﻟﹾﻌﺎﻟﹶـﻤِﲔ ﺫِﻱ ﺍﻟﹾﺈِﻟﹶﻰ"
ﻭﻫﺬﻩ ﺍﳌﺮﺣﻠﺔﹸ ﺍﻟﺮﻭﺣﻴﺔﹸ ﻫﻲ ﺍﻟﱵ ﻳﺴﻤﻴﻬﺎ ﺍﻟﺸﻴﺦ" ﻣﺮﺣﻠﺔ ﻣﺎ ﻗﹶﺒﻞ ﺃﹶﻳﺴﺶٍ" ﺃﻱ ﻗﺒﻞ )1311ﻫـ(.
ﻭﰲ ﻋﺎﻡ ﹶﺃﻳﺴﺶٍ -ﻋﺎﻡ ﺍﳌﺒﺎﻳﻌﺔ -ﲟﺪﻳﻨﺘﻪ ﻃﻮﰉ :ﺻﺮﺡ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﲟﺐ ﺗﻌﻠﱡﻘﹶﻪ ﺑﺎﻟﻨﱯ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻣﺎﻥ -ﺑﺎﳌﺒﺎﻳﻌﺔ ،ﻭﻗﺎﻝ:
"ﺃﹸﺑﺎﻳِﻊ ﺍﻟﹾﻴﻮﻡ ﺍﻟﺮﺳﻮﻝﹶ ﺍﻟﹾﻤﺼﻄﹶﻔﹶﻰ ---ﺑِـﺨِﺪﻣﺔٍ ﻭﺃﹶﺳﺄﹶﻝﹸ ﺍﷲَ ﺍﻟﹾﻮﻓﹶﺂ"
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"ﺫﹶﻟِﻠﹾﺖ ﻋﺎﺑِﺪﺍ ﺧﺪِﻳـﻤﺎ ﻟِﻠﺮﺳﻮﻝﹾ ---ﻣِﻦ ﻋﺎﻡِ ﺃﹶﻳﺴﺶٍ ﺇِﻟﹶﻰ ﻋﺎﻡِ ﺍﻟﺮﺣِﻴﻞﹾ"
ﻭﺑﻌﺪ ﻫﺬﻩ ﺍﳌﺒﺎﻳﻌﺔ ﺍِﻧﺘﺰﻉ ﺍﻟﻨﱯ- ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻣﻨﻪ ﺍﻷﻭﺭﺍﺩ ﺍﻟﺜﻼﺛﺔﹶ ﺍﻟﱵ ﻛﺎﻥ ﻳﺴﺘﻌﻤﻠﻬﺎ ،ﰒ ﺃﺑﻘﻰ ﻟﻪ
ﺍﻟﻘﺮﺁﻥﹶ ﻭِﺭﺩﺍ ،ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺒﺸﲑ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ" :-ﹸﺛﻢ ﺍﻧﺘﺰﻋﻬﺎ )ﺃﻱ ﺍﻷﻭﺭﺍﺩ ﺍﻟﺜﻼﺛﺔ( ﺭﺳﻮﻝﹸ ﺍﷲِ
-ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ -ﻭﺃﹶﻋﻄﹶﺎﻩ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻭِﺭﺩﺍ ،"...ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺍﳋﺪﱘ:
- 4اﻟﻨﻔﺤﺎت اﳌﺴﻜﻴﺔ /،ﺗﺤﻘﻴﻖ اﻟﺒﺎﺣﺜﺎن ﻣﺤﻤﺪ ﺑﻤﺐ دراﻣﻲ وأﺑﻮ ﻣﺪﻳﻦ ﺷﻌﻴﺐ اﺗﻴﺎو ص.65:
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ﺑﺪاﻳﺔ اﻟﺴﻠﻮك ﳌﺠﺎورة ﻣﻠﻚ اﳌﻠﻮك ص5.
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2 أﺑـﺘـﺜـﺠـﺢ
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"ﻛِﺘﺎﺑﻪ ﺍﻟﹾﻌﺰِﻳﺰ ﺻﺎﺭ ﻭِﺭﺩﺍ ---ﻟِﻲ ﻭﻧﻔﹶﻰ ﻋﻨِّﻲ ﻋِﺪﺍﻱ ﻃﹶﺮﺩﺍ"
ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ" :ﻇﹶـﻬﺮ ﻟِﻲ ﺃﹶﻥﱠ ﺍﻋﺘِﺼﺎﻣﺎ ﺑِﺎﻟﹾﻜِﺘﺎﺏ --- ﻭﺑِﺤﺪِﻳﺚِ ﺍﻟﹾﻤﺼﻄﹶﻔﹶﻰ ﻫﻮ ﺍﻟﺼﻮﺍﺏ"
ﺃﹸﻋﺎﻫِﺪ ﺍﷲَ ﻋﻠﹶﻰ ﺃﹶﺧﺬِ ﺍﻟﹾﻜِﺘﺎﺏ --- ﺑِﺨِﺪﻣﺔٍ ﻟِﻠﹾﻤﺼﻄﹶﻔﹶﻰ ﺑﺎﺏِ ﺍﻟﺼﻮﺍﺏ"
ﻭﻟﻘﺪ ﺻـﺮﺡ ﺑِــﺘــﻌــﻠﱡــﻘِﻪ ﻭﺍﺳﺘِﻐﻨﺎﺋِـﻪِ ﺑﺎﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻋﻦ ﻏﲑﻩ ،ﰲ
ﻋﺪﺓ ﺃﻣﺎﻛﻦ،
ﻛﻘﻮﻟﻪ" :ﺯﻫﺪﻧِﻲ ﻃﹸﻠﹸﻮﻉ ﺷﻤﺲٍ ﻋﻦ ﻧﻈﹶﺮ --- ﺇِﻟﹶﻰ ﺍﻟﻨﺠﻮﻡِ ﻓِﻲ ﺍﻟﺴﻤﺎﺀِ ﻭﺍﻟﹾﻘﹶﻤﺮ"
ﻭﻗﻮﻟﻪ" :ﻏﹶـﻨِـﻴﺖ ﺑِﺎﷲِ ﻋﻦِ ﺍﻟﹾﺄﹶﺭﺑﺎﺏِ ---ﻭﺑِـﻤﺤﻤﺪٍ ﻋﻦِ ﺍﻟﹾﺄﹶﺳﺒﺎﺏِ"
ﻭﻛﺬﻟﻚ" :ﺑﺎﻥﹶ ﻟِﻜﹸﻞﱢ ﻣﻦ ﻟﹶﻪ ﻣﻌﻘﹸﻮﻝﹸ ---ﺃﹶﻥﹶّ ﻭﺳِﻴﻠﹶﺘِﻲ ﻫﻮ ﺍﻟﺮﺳﻮﻝﹸ"
ﻭﺧﻼﻝ ﻏﻴﺒﺘﻪ ﺍﻟﺒﺤﺮﻳﺔ :ﺟﺎﺀﻩ ﺳﻴﺪﻧﺎ ﺟﱪﻳﻞ -ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ -ﻭﺳﻠﹶﺐ ﻣﻨﻪ ﺍﻷﻭﺭﺍﺩ ﺍﻟﺜﻼﺛﺔﹶ ،ﺛﹸﻢ ﺗﻠﹶﻘﱠﺎﻫﺎ ﻣِﻦ
ﺟﺪﻳﺪ ﻋﻦ ﺍﻟﺮﺳﻮﻝ -ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ -ﻓﺼﺎﺭ ﺍﳌﻘﺪﻡ ﺍﳌﻄﻠﹶﻖ ﻓﻴﻬﺎ ،ﻷﻧﻪ ﺗﻠﻘﺎﻫﺎ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﻛﻤﺎ ﺗﻠﻘﺎﻩ
ﻋﻨﻪ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺜﻼﺛﺔﹸ )ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﱐ ﻭﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻭﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺍﻟﺘﺠﺎﱐ( -
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻣﺎﻥﹾ ﻭﻋﻠﻰ ﺍﻷﺭﺑﻌﺔ ﺍﻟﺮﺿﻮﺍﻥﹾ .-
ﻭﺑﻌﺪ ﺭﺟﻮﻋﻪ ﻣﻦ ﻏﻴﺒﺘﻪ ﺍﻟﺒﺤﺮﻳﺔ :ﻛﺎﻥ ﻳﻌﻄﻲ ﻣﺮِﻳﺪِﻳﻪِ ﺍﻷﻭﺭﺍﺩ ﺍﻟﺜﻼﺛﺔﹶ ،ﻓﻌﻠﻰ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ ﺇﻥﹼ ﺃﺧﺎﻩ ﻭﻣﺮﻳﺪﻩ
ﺍﻟﺸﻴﺦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻣﺒﺎﻛﻲ )ﻣﺎﻡ ﺗﻴﲑﻧﻮ( ﻛﺎﻥ ﻋﻨﺪﻩ ﺍﻟﻮﺭﺩ ﺍﻟﺘﺠﺎﱐ ﻭﺍﻟﺸﺎﺫﱄ ،ﻭﺗﻠﻘﺎﳘﺎ ﻋﻦ ﺍﻟﺸﻴﺦ.
7
3 ﻣ ن اﻟﺒﺎ اﻟﻘﺪﻳﻢ ﻟﻠﺸﻴﺦ ﻣﺤﻤﺪ اﻟ ﺸ ص93.
ﺃﻭﻻ ﺍﳋﻔﻴﻒ :ﻭﺍﲰﻪ ﺍﳊﻘﻴﻘﻲ" :ﺍﻟﹾﺤِﺰﺏ ﺍﻟﺮﻓﻴﻊ ،ﺍﻟﱠﺬِﻱ ﻣِﻦ ﺍﻟﻨﲑﺍﻥِ ﺣِﺮﺯ ﻣﻨِﻴﻊ ،ﻭﻟِﺪﺧﻮﻝِ ﺍﻟﹾﺠِﻨﺎﻥِ ﺃﹶﻋﻈﹶﻢ
ﺷﻔِﻴﻊ "ﻭﺗﻠﻘﺎﻩ ﰲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ﺑﺼﺮﺻﺎﺭ ﻋﺎﻡ ﺷﻬِﺪﻧﺎ ﻛﹶﺮﻣـﺎ )ﻋﺎﻡ ﺃﹶﻛﹾﺴﺶٍ (1321ﻭﺃﹶﺧﺮﺟﻪ ﻟﻠﻤﺮﻳﺪﻳﻦ ﰲ ﻳﻮﻡ
ﺍﳉﻤﻌﺔ ﺍﳋﺎﻣﺲ ﻣﻦ ﺷﻬﺮ ﺷﻮﺍﻝ،
"ﺃﹶﺑﺮﺯﻩ ﻋـﺎﻡ ﺷـﻬِـﺪﻧـﺎ ﻛﹶـﺮﻣـﺎ ) 1321ﻫـ( ---ﺧـﺎﻣِـﺲ ﺷـﻮﺍﻝٍ
8
ﺧـﻔِـﻴـﻔﹰﺎ ﺳـﻠـﻤـﺎ"
ﺛﺎﻧﻴﺎ ﺍﻟﻜﺎﻣﻞ- :ﻭﻫﻮ ﺍﻟﺜﺎﱐ ﺑﺮﻭﺯﺍ -ﻭﺍﲰﻪ ﺍﳊﹶﻘﻴﻘﻲ" :ﺍﻟﹾﻮِﺭﺩ ﺍﻟﹾﻤﺄﹾﺧﻮﺫﹸ ﻣِﻦ ﺍﷲِ ﺑِﻮﺍﺳﻄﹶﺔِ ﺭﺳﻮﻟِﻪِ ﺻﻠﱠﻰ ﺍﷲُ
ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ "ﻭﺗﻠﻘﱠﺎﻩ ﰲ ﻟﻴﻠﺔ ﺍﳌﻮﻟﺪ ﻋﺎﻡ ﺷﻬِﺪﻧﺎ ﺑِﻜﹶﺮﻡٍ )ﻋﺎﻡ ﺑﻜﺴﺶ 1322ﻫـ(،
9
"ﻟِﻠﹾﻜﹶﺎﻣِﻞِ ﺍﻟﹾـﻤﺨﺮﺝِ ﻋﺎﻡ ﺑﻜﹾﺴﺶِ )1322ﻫـ( ---ﺃﹶﺻِﻴﻞِ ﻣﻮﻟِﺪ ﺍﻟﹾﺒﺸِﲑِ ﺍﻟﹾﻘﹸﺮﺷِﻲ"
ﻭﺗﻠﹶﻘﱠﻰ ﺍﻟﺸﻴﺦ ﻛﻠﺘﺎ ﺍﻟﺼﻴﻐﺘﲔ ﺍﻷُﻭﻟﻴﲔ ﲟﻮﺭﻳﺘﺎﻧﻴﺎ ﺧﻼﻝ ﻏﻴﺒﺘﻪ ﺍﻟﱪﻳﺔ ،ﻭﺫﻟﻚ ﻗﻮﻝ ﺻﺎﺣﺐ ﺍﻟﺪﻟﻴﻞ:
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"ﻭﻛﹸـﻞﱡ ﺫﹶﺍ ﺑِﺄﹶﺭﺽِ ﻏﹶـﻨﺎﺭ ﺍﻟﱠﺘِﻲ ---ﻋﻠﹶﺖ ﺑِـﻬﺎ ﺍﻟﺒﺸﺮﻯ ﺑِﻪِ ﻭﺟﻠﱠﺖِ"
ﺛﺎﻟﺜﺎ ﺍﳋﺎﰎ :ﻭﺍﲰﻪ ﺍﳊﻘﻴﻘﻲ" :ﺍﻟﹾﻮِﺭﺩ ﺍﻟﹾﺨﺎﺗِﻢ ﺍﻟﹾﻤﺄﹾﺧﻮﺫﹸ ﻣِﻦ ﺍﷲِ ﺑِﺎﻟﺮﺳﻮﻝِ ﺍﻟﹾﺨﺎﺗِﻢ- "ﻭﻫﻮ ﺍﻷﻗﺼﺮ -ﻭﺗﻠﹶﻘﱠﺎﻩ
ﺑﻌﺪ ﺫﻟﻚ ﲟﺪﺓ ،ﺑﻌﺪ ﺗﺄﻟﻴﻒ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﺘﺎﺑﻪ ﻟﺬﻟﻚ ﱂ ﻳﺬﻛﺮﻩ ﻓﻴﻪ ،ﻭﻳﻘﺎﻝ ﺃﻥ ﺍﳋﺎﰎ ﻛﺎﻥ ﺃﻛﺜﺮ ﻣﺎ ﻳﻌﻄﻲ
ﺧﻮﺍﺻﻪ ﺃﻱ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺧﺪﻣﺘﻪ ﺍﳋﺎﺻﺔ ﻛﺎﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻷﻣﲔ ﺟﻮﺏ ﺍﻟﺪﺍﻏﺎﱐ.
ﻫﺬﺍ ،ﻭﳚﺪﺭ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﺃﻧﻪ ﻳﻄﻠﹶﻖ ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﺍﺳﻢ "ﺍﻟﹾﻮِﺭﺩ ﺍﻟﹾﻤﺄﹾﺧﻮﺫﹸ ﻣِﻦ ﺍﷲِ ﺑِﻮﺍﺳِﻄﹶﺔِ ﺭﺳﻮﻟِﻪِ ﺻﻠﱠﻰ ﺍﷲُ
ﺗﻌﺎﻟﹶﻰ ﻋﻠﹶﻴﻪِ ﻭﺳﻠﱠﻢ "ﻛﻤﺎ ﺫﹶﻛﹶﺮ ﺍﻟﺸﻴﺦ ﺍﻟﺪﺍﻏﺎﱐ ﰲ ﺗﻘﻴﻴﺪ ﻟﻪ.
ﳑﻴﺰﺍﺕ ﺍﻟﺼﻴﻎ:
ﺃﻭﻻ ﺍﳋﻔﻴﻒ :ﺣﺴﱯ ﺍﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ 70ﺃﺳﺘﻐﻔﺮ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ
70
50ﻣﺮﺓ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﻋﻠﻴﻪ ﺑﺂﻟﻪ ﻭﺻﺤﺒﻪ ﺻﻼﺓ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻭﺳﻼﻡ ﺍﷲ
ﺛﺎﻧﻴﺎ ﺍﻟﻜﺎﻣﻞ :ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ
200ﻣﺮﺓ
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"دﻟﻴﻞ ﻣﻦ رام اﻟﺪﻟﻴﻞ ورد ﺷﻴﺨﻨﺎ اﳌﻘﺪم ا ﻠﻴﻞ" ﻟﻠﺸﻴﺦ أﺣﻤﺪ ﺑﻦ ا ﺴﻦ و ﻮ أول ﻣﻦ ﺗﻠﻘﻰ اﻟﻮرد ﻋﻦ اﻟﺸﻴﺦ ا ﺪﻳﻢ
9اﳌﺮﺟﻊ اﻟﺴﺎﺑﻖ
4 10اﳌﺮﺟﻊ اﻟﺴﺎﺑﻖ
ﺑﻌﺾ ﻣﻦ ﻓﻮﺍﺋﺪﻩ:
ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ -ﻭﺍﻟﻔﻮﺍﺋﺪ ﲨﺔ -ﺍﻫﺘﻤﺎﻡ ﺍﻟﺸﻴﺦ ﲟﺴﺘﻌﻤﻠﻲ ﺍﻟﻮﺭﺩ ﻭﺩﻋﺎﺅﻩ ﻟﹶـﻬﻢ،
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"ﺍﹸﻛﹾﺘﺐ ﻟِﻤﻦ ﺃﹶﺧﺬﹶ ﻭِﺭﺩِﻱ ﻳﺎ ﻛﹶﺮِﱘ --- ﻣﺴﺘﻌﻤِﻠﹰﺎ ﺑـﻪِ ﺛﹶﻮﺍﺑﺎ ﻟﹶﺎ ﻳﺮِﱘ"
ﻭﻛﺬﻟﻚ ﻗﻮﻟﻪ" :ﻭﻣِﻦ ﻓﹶﻮﺍﺋِﺪِﻩِ )ﺃﻱ ﺍﻟﻮﺭﺩ ﺍﳌﺄﺧﻮﺫ( ﺃﹶﻥﹶّ ﻣﻦ ﺩﺍﻭﻡ ﻋﻠﹶﻴﻪِ ﻟﹶﺎ ﻳﻜﹸﻮﻥﹸ ﺷﻘِﻴﺎ ،ﺑﻞﹾ ﻳﻜﹸﻮﻥﹸ ﻋﻠﹶﻰ ﺧﻴﺮٍ
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ﻭﻋﺎﻓِﻴﺔٍ ﻣﺆﻣﻨﺎ ﻣﺴﻠِﻤﺎ ﻣﺤﺴِﻨﺎ"
ﻭﻗﻮﻟﻪ" :ﺇِﻥﱠ ﻣﻦ ﻭﺍﻇﹶـﺐ ﻋﻠﹶﻴﻪِ ﻣﻊ ﺷﺮﻭﻃِﻪِ ﻳﺪﺧﻞﹸ ﺍﻟﹾﺠﻨﺔﹶ ﺑِﻐﻴﺮِ ﺣِﺴﺎﺏٍ ﻭﻟﹶﺎ ﻋِﻘﹶﺎﺏٍ ،ﻭﻳﻤﻨﻌﻪ ﺍﷲُ ﻣِﻦ
ﺍﻟﹾﻤﻜﹶﺎﺭِﻩِ ِﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﹾﺂﺧِﺮﺓِ ،ﻭﻟﹶﺎ ﻳﻘﹾﺮﺑﻪ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﺍﻟﹾﻤﺮِﻳﺪ ،ﻭﻳﻜﹾﻔِﻲ ﻫﺬﹶﺍ ﺍﻟﹾﻮِﺭﺩ ﻣِﻦ ﺍﻟﺸﺮﻑِ ﺃﹶﻧﻪ ﻟﹶﺎ ﻳﻐﻨِﻲ ﻋﻨﻪ
13
ﻭِﺭﺩ ﻭﻳﻐﻨِﻲ ﻋﻦ ﻛﹸﻞﱢ ﻭِﺭﺩٍ"
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ﻭﺃﻳﻀﺎ ﻗﻮﻟﻪ -ﻋﻠﻴﻪ ﺭﺿﻮﺍﻥﹸ ﻣﻮﻻﻩ" :-ﻣﻦ ﺃﹶﺧﺬﹶ ﻭِﺭﺩِﻱ ﻫﺬﹶﺍ ﻳﻨﺘﻔِﻊ ﺑِﻪِ ﺍﻧﺘِﻔﹶﺎﻋﺎ ﻟﹶﺎ ﻳﺮﻱ ﻟِﻐﻴﺮِﻩِ".
ﻭﻟﻘﺪ ﺃﻟﱠﻒ ﺍﻟﺸﻴﺦ ﳏﻤﺪ ﺍﻟﺒﺸﲑ ﺍﻣﺒﺎﻛﻲ -ﺻﺎﺣﺐ ﺍﳌﻨﻦ -ﻗﺼﻴﺪﺓﹰ ﻳﺒﲔ ﻓﻴﻬﺎ ﻣﺰﺍﻳﺎ ﺍﻟﻮﺭﺩ ﺍﳌﺄﺧﻮﺫ ،ﻭﻓﻴﻬﺎ
ﻳﻘﻮﻝ:
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"ﻓﺠﻤﻊ ﺍﻟﹾﻜﹸـﻞﱠ ﻭﺯﺍﺩ ﻭﺍﺭﺗﻘﹶﻰ ---ﺑِـﻤﺤﻜﹶﻢِ ﺍﻟﹾﻜِﺘﺎﺏِ ﻧِﻌﻢ ﻣﺮﺗﻘﹶﻰ"
"ﻓﹶــﺈِﻥﹾ ﺃﹶﺧﺬﹾﺕ ﻭِﺭﺩﻩ ﺃﹶﺧــﺬﹾﺗﺎ ---ﻭِﺭﺩ ﺍﻟﹾﺠﻤِﻴﻊِ ﻟﹶﺎ ﺗﺨﺎﻑ
ﻛﹶــــﺒـــــــــــﺘﺎ"
ﻭﻫﺬﺍ ﻏﻴﺾ ﻣﻦ ﻓﻴﺾ ﳑﺎ ﳝﻜﻦ ﻗﻮﻟﻪ ﻣﻦ ﻓﻮﺍﺋﺪ ﻫﺬﺍ ﺍﻟﻮﺭﺩ ﺍﳌﺒﺎﺭﻙ ﺍﳌﻴﻤﻮﻥ.
ﺃﻭﻗﺎﺗﻪ :ﻣﺮﺗﲔ ﻳﻮﻣﻴﺎ ﰲ ﺍﻟﺼﺒﺎﺡ ﻭﺍﳌﺴﺎﺀ ،ﻭﻳﻨﻘﺴﻢ ﻭﻗﺘﻪ ﺇﱃ ﺃﺩﺍﺀ ﻭﻗﻀﺎﺀ ،ﻭﻟﻸﺩﺍﺀ ﻗﺴﻤﺎﻥ :ﻣﺨﺘﺎﺭ
ﻭﺿﺮﻭﺭﻱ.
ﳐﺘﺎﺭ ﺍﳌﺴﺎﺀ :ﻣﻦ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻌﺼﺮ ﺇﱃ ﺩﺧﻮﻝ ﻭﻗﺖ ﺍﻟﻌﺸﺎﺀ.
ﻭﺿﺮﻭﺭﻱ ﺍﳌﺴﺎﺀ :ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻌﺸﺎﺀ ﺇﱃ ﺍﻟﻔﺠﺮ ﺍﻟﻜﺎﺫﺏ )ﺃﻱ ﺇﱃ ﺍﻟﺴﺤﺮ( ،ﻭﻣﺎ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﻗﻀﺎ ٌﺀ.
ﻭﳐﺘﺎﺭ ﺍﻟﺼﺒﺢ :ﻣﻦ ﺳﺪﺱ ﺍﻟﻠﻴﻞ ﺍﻷﺧﲑ )ﺃﻱ ﻣﻦ ﺍﻟﺴﺤﺮ( ﺇﱃ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ.
ﻭﺿﺮﻭﺭﻱ ﺍﻟﺼﺒﺢ :ﻣﻦ ﻃﻠﻮﻉ ﺍﻟﺸﻤﺲ ﺇﱃ ﺍﻟﺰﻭﺍﻝ ،ﻭﻣﺎ ﺑﻌﺪ ﺍﻟﺰﻭﺍﻝ ﻗﻀﺎﺀٌ،
ﺃﻣﺎ ﺍﻟﻮﺭﺩ ﺍﳋﺎﰎ ﻓﻮﻗﺘﻪ ﺑﲔ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ ﻭﺑﲔ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ،ﻭﺑﻌﺪﻫﺎ ،ﻭﺫﻟﻚ ﳌﻦ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻜﺎﻣﻞ
ﻭﺍﳋﻔﻴﻒ ،ﻭﺃﻣﺎ ﻣﻦ ﻻ ﻳﺴﺘﻌﻤﻠﻬﻤﺎ ﻓﻴﻘﺮﺃ ﺍﳋﺎﰎ ﺻﺒﺎﺣﺎ ﻭﻣﺴﺎﺀ .
ﻣﻘﺪﻣﺎﺕ ،ﻭﺃﺻﻮﻝ، ﻫﺬﺍ ،ﻭﻧﺺ ﺍﻟﻮﺭﺩ ﺍﳌﺄﺧﻮﺫ ﻳﻨﻘﺴﻢ ﺇﱃ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ﻳﻨﺒﻐﻲ ﻋﻠﻰ ﺍﳌﺮﻳﺪ ﺃﻥ ﻳﻌﺮﻓﻬﺎ ﻭﻫﻲ:
ﻭﺧﻮﺍﰎ.
ﺃﻭﻻ :ﺍﳋﻔﻴﻒ:
ﺍﳌﻘﺪﻣﺎﺕ :ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ "ﻭﺃﻓﻮﺽ ﺃﻣﺮﻱ ﺇﱃ ﺍﷲ ﺇﻥ ﺍﷲ ﺑﺼﲑ ﺑﺎﻟﻌﺒﺎﺩ"
ﺍﻷﺻﻮﻝ :ﻣﻦ "ﺣﺴﱯ ﺍﷲ "...ﺇﱁ ﺇﱃ "ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﺍﷲ "...
ﺍﳋﻮﺍﰎ :ﻣﻦ "ﺍﻟﻠﻬﻢ ﺻﻞ ﻭﺳﻠﻢ ﻭﺑﺎﺭﻙ "...ﺇﱃ "ﺳﺒﺤﻦ ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰﺓ "...
ﺛﺎﻧﻴﺎ :ﺍﻟﻜﺎﻣﻞ:
ﺍﳌﻘﺪﻣﺎﺕ :ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ "ﻭﺃﻓﻮﺽ ﺃﻣﺮﻱ ﺇﱃ ﺍﷲ ﺇﻥ ﺍﷲ ﺑﺼﲑ ﺑﺎﻟﻌﺒﺎﺩ"
ﺍﻷﺻﻮﻝ :ﻣﻦ "ﺣﺴﺒﻨﺎ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ" ﺇﱃ ﺻﻼﺓ ﺍﻟﻔﺎﺗﺢ
ﺍﳋﻮﺍﰎ :ﻣﻦ "ﺳﻮﺭﺓ ﺍﻟﻔﻠﻖ" ﺇﱃ "ﺳﺒﺤﻦ ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰﺓ "...
ﻭﺍﻟﻔﺎﺋﺪﺓ ﻣﻦ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﻟﺘﻔﺎﺻﻴﻞ ﻳﻨﺠﻠﻲ ﻋﻨﺪ ﺗﻄﺒﻴﻖ ﺇﺣﺪﻯ ﻣﺴﺄﻟﱵ ﺍﻟﺮﺧﺼﺔ ﻓﻴﻪ ﻭﳘﺎ ﻣﺴﺄﻟﺔ ﺍﻟﺘﻘﺪﱘ
ﻭﺍﻟﺘﺄﺧﲑ ﻭﻣﺴﺄﻟﺔ ﺍﻟﻘﺼﺮ.
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دﻟﻴﻞ ﻣﻦ رام اﻟﺪﻟﻴﻞ ورد ﺷﻴﺨﻨﺎ اﳌﻘﺪم ا ﻠﻴﻞ
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6 اﳌﺮﺟﻊ اﻟﺴﺎﺑﻖ
ﺍﻟﺘﻘﺪﱘ ﻭﺍﻟﺘﺄﺧﲑ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻛﺘﻔﺎﺀ ﺍﳌﺮﻳﺪ ﺑﻘﺮﺍﺀﺓ ﺃﺻﻮﻝ ﺍﻟﻮﺭﺩ -ﻋﻨﺪ ﺍﻟﺸﻐﻞ ﺍﻟﺸﺪﻳﺪ -ﻭﺗﺄﺟﻴﻞ ﺍﳌﻘﺪﻣﺎﺕ
ﻭﺍﳋﻮﺍﰎ ﺇﱃ ﻭﻗﺖ ﺍﻟﻔﺮﺍﻍ ﻗﺒﻞ ﺍﻧﺘﻬﺎﺀ ﺍﻟﻮﻗﺖ.
ﺃﻣﺎ ﺍﻟﻘﺼﺮ ﻓﻬﻮ ﺍﻻﻛﺘﻔﺎﺀ ﺑﻘﺮﺍﺀﺓ ﺍﻷﺻﻮﻝ –ﻋﻨﺪ ﺍﻟﺴﻔﺮ -ﻭﺗﺮﻙ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺍﳋﻮﺍﰎ ﺩﻭﻥ ﻗﺮﺍﺋﺘﻬﺎ ﻓﻴﻤﺎ ﺑﻌﺪ،
ﻭﻟﻘﺼﺮ ﺍﻟﻮﺭﺩ ﺷﺮﻁ ﻻ ﺑﺪ ﻣﻨﻪ ﻭﻫﻮ ﺍﻟﺴﻔﺮ ،ﻭﺃﻭﺭﺩ ﺍﻟﺸﻴﺦ ﰲ ﺑﻌﺾ ﺃﺟﻮﺑﺘﻪ ﻣﺎ ﺗﻠﺨﻴﺼﻪ" :ﺃﹶﻥﱠ ﺍﻟﹾﻮِﺭﺩ ﻟﹶﺎ
ﻳﻘﹾﺼﺮ ﻟِﻠﺘﻌﻠﱡﻢِ ﻭﻟﹶﺎ ﻟِﻠﺘﻌﻠِﻴﻢِ ،ﻭﺇِﻧـﻤﺎ ﻳﻘﹾﺼﺮ ﻓﹶﻘﹶﻂﹾ ﻟﻠﺴﻔﹶﺮِ ﺍﻟﱠﺬِﻱ ﺗﻘﹾﺼـﺮ ﻓِﻴﻪِ ﺍﻟﺼﻠﹶﺎﺓﹸ ﺍﻟﹾﻔﹶﺮِﻳﻀﺔﹸ"
ﺷﺮﻭﻁ ﺍﻟﻮﺭﺩ ﺍﳌﺄﺧﻮﺫ :ﺷﺮﻭﻃﻪ ﻧﻮﻋﺎﻥ ﺷﺮﻭﻁ ﺻﺤﺔ ﻭﺷﺮﻭﻁ ﻛﻤﺎﻝ )ﺁﺩﺍﺏ(.
ﻭﻣﻦ ﺷﺮﻭﻁ ﺻﺤﺘﻪ 1 :ﺗﻠﹶﻘِﻲ ﺍﻹﺫﻥ ﺍﳋﺎﺹ ﻻﺳﺘﻌﻤﺎﻝ ﺍﻟﻮﺭﺩ.
ﻭﻟﻘﺪ ﺃﺟﺎﺏ ﺍﻟﺸﻴﺦ ﺍﻣﺒﺎﻛﻲ ﺑﻮﺳﻮ ﺳﺆﺍﻻ ﻟﻠﺸﻴﺦ ﻣﻮﺳﻰ ﻛﹶـﻪ ﰲ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ -ﺭﲪﻬﻤﺎ ﺍﷲ -ﻗﺎﺋﻼ:
"ﻭﺃﹶﻣﺎ ﻗﹶﻮﻟﹸﻚ :ﻣﻦ ﺃﹶﺭﺍﺩ ﺃﻥﹾ ﻳﺄﺧﺬﹶ ﻭﺭﺩ ﺷﻴﺨِﻨﺎ ﺍﻟﹾﺨﺪِﻳـﻢِ ﺑﻌﺪﻩ ﻭﻟﹶـﻢ ﻳﺄﺧﺬﻩ ﻗﺒﻞﹸ ﻣﻨﻪ ،ﻫﻞ ﻳﻜﺘﻔِﻲ ﺑِﻜﹶﻮﻥِ
ﺍﻟﻮﺭﺩِ ﰲ ﻛﹸﺘﺐِ ﺍﻟﻘﺼﺎﺋﺪِ ﳉﻤﻴﻊ ﺍﳌﺮﻳﺪﻳﻦ ﻓﻘﻂ ﺩﻭﻥﹶ ﺍﻹﺫﻥ ﻭﺍﻟﺘﻠﻘﲔِ ﻣِﻤﻦ ﺃﹸﺫﱢﻥﹶ ﺃﹶﻭ ﻟﹸﻘﱢﻦ ﻛﹶﻤﺎ ﻭﺟﺐ ﻋﻠﻴﻨﺎ ﰲ
ﺃﹶﻭﺭﺍﺩ ﻏﹶﲑِﻩ ﺃﻡ ﻻ؟
ﻓﹶﺎﳉﻮﺍﺏ -ﻭﺍﷲ ﺍﳌﻮﻓﻖ ﻟﻠﺼﻮﺍﺏ -ﺍﻟﻈﺎﻫﺮ ﺃﻧﻪ ﻟﹶﺎ ﻓﹶﺮﻕ ﺑﻴﻦ ﺍﻟﹾﺄﹶﻭﺭﺍﺩِ ﻓِﻲ ﺍﻟﹾﺎِﺣﺘِﻴﺎﺝِ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﺫﹾﻥِ ﻣِﻦ ﺃﹶﺭﺑﺎﺑِﻬﺎ ﻭﻟﹶﻮ
ﺗﺴﻠﹾﺴﻞﹶ ،ﻭﻟﹶﺎ ﺗﺆﺧﺬﹸ ﻣِﻦ ﺑﻄﹸﻮِﻥ ﺍﻟﹾﻜﹸﺘﺐِ ،ﺑﻞِ ﺍﻟﹾﻌِﻠﹾﻢ ﻣﻄﹾﻠﹶﻘﹰﺎ ﺇِﻧﻤﺎ ﻳﺆﺧﺬﹸ ﻣِﻦ ﺃﹶﻓﹾﻮﺍﻩِ ﺍﻟﺮﺟﺎﻝِ ﻟﹶﺎ ﻣِﻦ ﺑﻄﹸﻮﻥِ
18 ﺍﻟﹾﻜﹸﺘﺐِ ،ﻟِﹶﺄﻧـﻬﺎ ﺃﹶﻭﻋِـﻴـﺔﹲ ﻟِﻠﹾﻌِﻠﹾﻢِ ﻓﹶﻘﹶﻂﹾ ﻣﻘﹾﻔﻠﹶﺔﹲ ﻭﺍﻟﺮﺟﺎﻝﹸ ﻣﻔﹶﺎﺗِـﺤـﻬﺎ"...
2ﺗــﻠﹶﻘِﻲ ﺫﻟﻚ ﺍﻹﺫﻥ ﻋﻦ ﺷﺨﺺ ﻟﻪ ﺍﻹﺫﻥ ﰲ ﺍﻻﺳﺘﻌﻤﺎﻝ ﻭﺍﻹﻋﻄﺎﺀ ﻭﺍﺗﺼﻞﹶ ﺳﻨﺪﻩ ﻫﻜﺬﺍ ﺇﱃ ﺍﻟﺸﻴﺦ
ﺍﳋﺪﱘِ ،ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﰲ ﺑﻌﺾ ﺃﺟﻮﺑﺘﻪ" :ﺃﹶﻥﱠ ﺍﻟﹾﺄﹶﺧﺬﹶ ﺑِﺎﻟﹾﺈِﺫﹾﻥِ ﻣِﻦ ﺍﻟﹾﻤﺄﹾﺫﹸﻭﻥِ ﻟﹶﻪ ﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻨﻔﹶﻊ ﻧﻔﹾﻌﺎ ﻳﺘﻮﻟﱠﺪ ﻣِﻨﻪ
ﺍﻟﻈﱠﺎﻫِﺮ ﻭﺍﹾﻟﺒﺎﻃِﻦ ،ﻭﺃﹶﻣﺎ ﺍﻟﹾﺄﹶﺧﺬ ﺑِﻐﻴﺮِﻩِ ﻓﹶﻬﻮ ﻣـﺠﺮﺩ ﻋِﺒﺎﺩﺓ ﻭﻫِﻲ ﻣﺄﹾﻣﻮﺭ ﺑِـﻬﺎ ﻓِـﻲ ﻛﹸﻞﱢ ﺷﻲﺀٍ ،ﻭﻣﺎ ﺧﻠﹶﻘﹾﺖ
ﺍﻟﹾﺠِﻦ ﻭﺍﻟﹾﺈِﻧﺲ ﺇِﻟﱠﺎ ﻟِﻴﻌﺒﺪﻭﻥِ" ،ﻭﻣﻌﲎ ﺫﻟﻚ ﺃﻥﱠ ﻣﺎ ﻳﺘﻮﻟﺪ ﻣﻦ ﺍﻟﻮﺭﺩ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻷﺳﺮﺍﺭ ﻻ ﳛﺼﻞ ﺇﻻ
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2ﻳﻘﻮﻝ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﲟﺐ ﻣﺆﺳﺲ ﺍﻟﻄﱠﺮِﻳﻘﹶﺔِ ﺍﳌﺮﻳﺪﻳﺔِ ﺃﻥﱠ ﺃﹶﺧﺬﹶ ﺍﻟﻮﺭﺩ ﻫﻮ ﺷﺮﻁﹸ ﺍﻟﺘﻌﻠﱡﻖِ "...ﺃﹶﻣﺎ ﺍﻟﺘﻌﻠﱡﻖ
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ﻓﹶﻴﺤﺼﻞﹸ ﺑِﺄﹶﺧﺬِ ﺍﻟﹾﻮِﺭﺩِ ﺳﻮﺍﺀٌ ﺻﺎﺣﺐ ﺍﻟﹾﺨِﺪﻣﺔﹶ ﺃﹶﻭ ﻟﹶـﻢ ﻳﺼﺎﺣِﺒﻬﺎ"...
3ﺃﻥ ﺍﻟﺸﻴﺦ ﺍﳋﺪﱘ –ﻋﻠﻴﻪ ﺭﺿﻮﺍﻥ ﺭﺑﻪ -ﺑﲔ ﺻﻔﺎﺕ ﺍﳌﺮﻳﺪ ﺍﻟﺼﺎﺩﻕ ﻭﺫﻛﺮ ﻣﻨﻬﺎ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺍﻟﺸﻴﺦ ﻗﺎﺋﻼ:
"ﺛﹸﻢ ﺍﻣﺘِﺜﹶﺎﻝﹸ ﺃﹶﻣﺮِﻩِ ﺣﻴﺚﹸ ﻭﺭﺩ ، "ﻭﺃﹶﻣﺮﻩ ﺍﳌﺮﻳﺪﻳﻦ ﻭﺣﺜﱡﻬﻢ ﻋﻠﻰ ﺍﺳﺘِﻌﻤﺎﻝِ ﺍﻟﻮﺭﺩ ﺍﳌﺄﺧﻮﺫ ﻭﺍﻟـﻤﻮﺍﻇﺒﺔِ ﻋﻠﻴﻪ
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21اﳌﺮﺟﻊ اﻟﺴﺎﺑﻖ
22اﳌﺠﻤﻮﻋﺔ اﳌﺸﺘﻤﻠﺔ ﻋ أﺟﻮ ﺔ ووﺻﺎﻳﺎ اﻟﺸﻴﺦ ا ﺪﻳﻢ وﻓﺘﺎو ﮫ
23اﳌﺮﺟﻊ اﻟﺴﺎﺑﻖ
8 24اﳌﺮﺟﻊ اﻟﺴﺎﺑﻖ
ﺷﻲﺀٌ ﻻ ﻳﻨﺘﻄﺢ ﻓﻴﻪ ﻋﱰﺍﻥ ،ﻭﻻ ﳜﺘﻠﻒ ﻓﻴﻪ ﺍﺛﻨﺎﻥ ،ﺇِﺫﹾ ﺃﹶﻣﺮ ﻤﺎ ﺗﺼﺮﳛﺎ ﻻ ﺗﻠﻮﳛﺎ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ ﻣﻨﻬﺎ ﻣﺎ
ﻛﺘﺒﻪ ﻣﻊ ﻧﺴﺨﺔ ﺍﳋﻔﻴﻒ ..." :ﻭﺍﺳﺘﻌﻤﻠﹶﻪ) ﺃﻱ ﺍﻟﺸﻴﺦ( ﻭﺃﹶﻣﺮ ﺍﻟﹾﻤﺘﻌﻠﱢﻘِﲔ ﻭﺍﻟﹾﻤﺘﻌﻠﱢﻘﹶﺎﺕِ ﺑِﺄﹶﺫﹾﻳﺎﻟِﻪِ ﻟِﻮﺟﻪِ ﺍﷲِ
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ﺗﻌﺎﻟﹶﻰ ﺍﻟﹾﻜﹶﺮِﱘِ ﺑِﺎﺳﺘِﻌﻤﺎﻟِﻪِ )ﺃﻱ ﺍﻟﻮﺭﺩ ﺍﳌﺄﺧﻮﺫ( ﻣﺪﺓﹶ ﻣﻜﹾـﺜِـﻬِﻢ ﻭﻣﻜﹾـﺜِـﻬِﻦ ﻓِـﻲ ﺍﻟﺪﻧﻴﺎ."...
ﻭﻣﻨﻬﺎ ﻣﺎ ﺃﹶﻭﺭﺩﻩ ﺻﺎﺣِﺐ ﺍﻟﻨﻔﹶﺤﺎﺕ ﺍﻟﹾﻤِﺴﻜِﻴﺔ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﺒﻜﻴﺔ ﻗﺎﺋﻼ" :ﻭﻗﹶﺎﻝﹶ ﻟﹶﻨﺎ ﺷﻴﺨﻨﺎ ﻭﻭﺳِﻴﻠﹶـﺘﻨﺎ ﺇِﻟﹶﻰ
ﺭﺑﻨﺎ ﺗﻌﺎﻟﹶﻰ ﺣِﲔ ﺃﹶﻋﻄﹶﺎﻧﺎ ﻫﺬﹶﺍ ﺍﻟﹾﻮِﺭﺩ" :ﺃﹶﻋﻄﹶـﻴــﺘﻜﹸﻢ ﻫﺬﹶﺍ ﺍﻟﹾﻮِﺭﺩ ﻟِﻮﺟﻪِ ﺍﷲِ ﺗﻌﺎﻟﹶﻰ ﺍﻟﹾﻜﹶﺮِﱘِ ،ﻓﹶﺨﺬﹸﻭﻩ ﻟِﻮﺟﻪِ
ﺍﷲِ ﺗﻌﺎﻟﹶﻰ ﺍﻟﹾﻜﹶﺮِﱘِ ،ﺛﹸﻢ ﻗﹶﺎﻝﹶ :ﺧﺬﹸﻭﻩ ﺑِﻘﹸﻮﺓٍ ،ﻭﻣﻦ ﻛﹶﺎﻥﹶ ﻣِﻨﻜﹸﻢ ﻋِﻨﺪﻩ ﻭِﺭﺩ ﻗﹶﺒﻠﹶﻪ ﻭﻗﹶﺪﺭ ﻋﻠﹶﻰ ﺟـﻤﻌِﻪِ ﻣﻌﻪ ،ﻓﹶﻬﻮ
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ﻧﻮﺭ ﻋﻠﹶﻰ ﻧﻮﺭٍ ،ﻭﺇِﻥﹾ ﻟﹶـﻢ ﻳﻘﹾﺪِﺭ ﺍِﻗﹾـــﺘــﺼــﺮ ﻋﻠﹶﻰ ﻫﺬﹶﺍ ﺍﻟﹾﻮِﺭﺩِ ﺍﻟﺸﺮِﻳﻒِ"
ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺍﻟﻮﺭﺩ ﺍﳌﺄﺧﻮﺫﹸ ﳛﻈﻰ ﺑﺎﻫﺘﻤﺎﻡٍ ﻛﺒﲑٍ ﻭﺭﻋﺎﻳﺔٍ ﻓﺎﺋﻘﺔٍ ﻣﻦ ﺍﻷﺟﻴﺎﻝ ﺍﻷﻭﱃ ﻣﻦ ﺍﳌﺮﻳﺪﻳﻦ ،ﻭﺭﻭِﻱ
ﻋﻦ ﺛﻘﺎﺕ ﺃﻥ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺑﻦ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﲟﺐ ﻭﺃﺧﺎﻩ ﺍﻟﺸﻴﺦ ﺻﺎﱀ ﺫﹶﻫـﺒﺎ ﺇﱃ ﺍﻟﺸﻴﺦ ﺍﻣﺒﺎﻛﻲ
ﺑﻮﺳﻮ ﻟِﺄﹶﺧﺬِ ﺇﺫﻥِ ﺍﺳﺘﻌﻤﺎﻝِ ﺍﻟﻮﺭﺩِ ﻋﻨﻪ ،ﻓﹶﺎﻧﻈﹸﺮ ﺇﱃ ﻫﺬﺍ ﺍﻻﻫﺘﻤﺎﻡ ﺍﻟﻜﺒﲑ ،ﻭﻫﺬﻩ ﺍﳍﻤﺔِ ﺍﻟﻌﺎﻟﻴﺔِ ،ﻧﺠﻠﹶﺎ ﺻﺎﺣﺐِ
ﺍﻟﻮﺭﺩِ ﻳﺄﺧﺬﹶﺍﻥِ ﺍﻹﺫﻥﹶ ﻻﺳﺘﻌﻤﺎﻟﻪِ ﻣِﻦ ﻣﺮﻳﺪ ﻭﺍﻟﺪﳘﺎ ،ﻓﹶﻤﺎ ﺃﹶﺑﻌﺪ ﺍﻟﻠﻴﻠﺔ ﻋﻦِ ﺍﻟﹾﺒﺎﺭِﺣﺔ!
ﻫﺬﺍ ،ﻭﺃﻣﺎ ﺍﻻﺩﻋﺎﺀُ ﻭﺍﳋِﻄﺎﺏ ﺍﶈﻠﻲ ﻭﺍﻟﺘﻮﺍﻛﹸﻠﻲ ﺍﻟﱵ ﻧﺴﻤﻊ ﻣﻦ ﺍﻟﺒﻌﺾ ،ﻟﻠﺘﻘﻠﻴﻞ ﻣﻦ ﺃﻣﺮ ﺍﻟﻮﺭﺩ ﺍﳌﺄﺧﻮﺫ،
ﻓﹶﻈﺎﻫِﺮﺓﹲ ﺣﺪﻳﺜﺔﹲ ،ﻭﻣﺎ ﺃﻭﺟﺪﻫﺎ ﺇﻻ ﺃﻣﺮﺍﻥ ،ﺃﹶﺣﺪﻫﻤﺎ :ﺳﻜﹶﺖ ﺃﻫﻞﹸ ﺍﳊﻖ ﻋﻦ ﺍﳊﻖ ﻓﻈﻦ ﺃﻫﻞﹸ ﺍﻟﺒﺎﻃﻞ ﺃﻢ ﻋﻠﻰ
ﺣﻖ ،ﻭﺍﻟﺜﺎﱐ :ﻫﻮ ﺃﻧﻨﺎ ﺭﻓﹶﻀﻨﺎ ﺍﻟﻌﻠﻢ ﻓﺄﺻﺒﺤﻨﺎ ﻧﺘﻴﻪ ﻭﻟﻌﺎ ﺑﺎﳋﺮﺍﻓﺎﺕ ﺍﻟﱵ ﻛﺎﺩﺕ ﺗﺼﺒﺢ ﺃﺳﺎﺱ ﻣﻌﺘﻘﺪﺍﺗﻨﺎ
ﻭﺭﻛﻴﺰﺓ ﺳﻠﻮﻙِ ﺟـﻠﱢﻨﺎ ،ﻭﷲ ﺩﺭ ﺷﻴﺨﻨﺎ ﺃﲪﺪ ﲟﺐ ﺍﻟﻘﺎﺋﻞ:
ﻓﹶـــــﻠﹶﺎ ﻳـﺨـﻔﱢـﻒ ﺃﹸﻣـــﻮﺭ ﺍﻟﹾﻮِﺭﺩ --- ﺳِﻮﻯ ﺣﺴﻮﺩٍ ﺫِﻱ ﻗِــﻠﹰﻰ ﻭﺣِﻘﹾﺪِ
ﻓﹶﻜﹶـــﻴـــﻒ ﻳﺴﺘﺤﻘﹶﺮ ﺫِﻛﹾﺮ ﺍﷲِ ---ﺃﹶﺩﺍﻣﻪ ﺍﻟﹾــﻔﹶﺘــَﻰ ﺑِﻠﹶﺎ ﺗـﻨــﺎﻩِ ؟
ﻓﹶﺈِﻥﹾ ﻛﹶﺴـــــﻠﹾﺖ ﻋﻦ ﺃﹸﻣﻮﺭ ﺍﻟﹾﻮِﺭﺩ --- ﻓﹶﻠﹶﺎ ﺗــﺮﻡ ﺇِﻧﻜﹶﺎﺭﻫﺎ ﻟِﻠﹾﺤِﻘﹾﺪِ
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ﻓﹶﺈِﻥﹾ ﻋﺠﺰﺕ ﻋﻦ ﻭﺭﻭﺩِ ﺍﻟﹾﻤﻮﺭِﺩِ ---ﻓﹶﻠﹶﺎ ﺗـﻌـﻖ ﻋﻨﻪ ﺃﹶﺧِﻲ ﻣِﻦ ﺃﹶﺣﺪِ
25إﻏﻨﺎء اﻟﻌﺪﻳﻢ ﺧﺒﺎﻳﺎ أوراد ا ﺪﻳﻢ ص22
26راﺟﻊ اﻟ ﺔ اﳌﺤﻘﻘﺔ ص77.
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9 ﻣﺴﺎﻟﻚ ا ﻨﺎن ﺟﻤﻊ ﻣﺎ ﻓﺮﻗﮫ اﻟﺪﻳﻤﺎ ﻲ
ﻭﺻﻠﻰ ﺍﷲ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﳏﻤﺪ ﻭﺳﻠﻢ ﺗﺴﻠﻴﻤﺎ ﻛﺜﲑﺍ
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