ﻭﻫﺬا اﻟﻔﻀﻞ ﻳﻜﻮﻥ ﺑﺤﺴﺐ ﺭﺿﺎ اﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻌﻤﻞ ﻭﻗﺒﻮﻟﻪ ﻟﻪ ﻭﻣﺤﺒﺘﻪ ﻟﻪ ﻭﻓﺮﺣﻪ ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻛﻤﺎ ﻳﻔﺮﺡ ﺑﺘﻮﺑﺔ اﻟﺘﺎﺋﺐ ﺃﻋﻈﻢ ﻓﺮﺡ ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺗﻠﻚ اﻟﺘﻮﺑﺔ اﻟﺼﺎﺩﻗﺔ ﺃﻓﻀﻞ ﻭﺃﺣﺐ ﺇﻟﻰ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﺃﻋﻤﺎﻝ ﻛﺜﻴﺮ ﻣﻦ اﻟﺘﻄﻮﻋﺎﺕ ﻭﺇﻥ ﺯاﺩﺕ ﻓﻲ اﻟﻜﺜﺮﺓ ﻋﻠﻰ اﻟﺘﻮﺑﺔ.
ﻭﻟﻬﺬا ﻛﺎﻥ اﻟﻘﺒﻮﻝ ﻣﺨﺘﻠﻔﺎ ﻭﻣﺘﻔﺎﻭﺗﺎ ﺑﺤﺴﺐ ﺭﺿﺎ اﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻌﻤﻞ، ﻭﻟﻬﺬا ﻛﺎﻥ اﻟﻘﺒﻮﻝ ﻣﺨﺘﻠﻔﺎ ﻭﻣﺘﻔﻮﺗﺎ ﺑﺤﺴﺐ ﺭﺿﺎ اﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﻌﻤﻞ، ﻓﻘﺒﻮﻝ: ﻳﻮﺟﺐ ﺭﺿﺎ اﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺑﺎﻟﻌﻤﻞ، ﻭﻣﺒﺎﻫﺎﺓ اﻟﻤﻼﺋﻜﺔ ﺑﻪ، ﻭﺗﻘﺮﻳﺐ ﻋﺒﺪﻩ ﻣﻨﻪ. ﻭﻗﺒﻮﻝ: ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻛﺜﺮﺓ اﻟﺜﻮاﺏ ﻭاﻟﻌﻄﺎء ﻓﻘﻂ.
ﻛﻤﻦ ﻳﺘﺼﺪﻕ ﺑﺄﻟﻒ ﺩﻳﻨﺎﺭ ﻣﻦ ﺟﻤﻠﺔ ﻣﺎﻟﻪ -ﻣﺜﻼ- ﺑﺤﻴﺚ ﻟﻢ ﻳﻜﺘﺮﺙ ﺑﻬﺎ، ﻭاﻷﻟﻒ ﻟﻢ ﺗﻨﻘﺼﻪ ﻧﻘﺼﺎ ﻳﺘﺄﺛﺮ ﺑﻪ، ﺑﻞ ﻫﻲ ﻓﻲ ﺑﻴﺘﻪ ﺑﻤﻨﺰﻟﺔ ﺣﺼﻰ ﻟﻘﻴﻪ ﻓﻲ ﺩاﺭﻩ ﺃﺧﺮﺝ ﻣﻨﻪ ﻫﺬا اﻟﻤﻘﺪاﺭ. ﺇﻣﺎ ﻟﻴﺘﺨﻠﺺ ﻣﻦ ﻫﻤﻪ ﻭﺣﻔﻈﻪ، ﻭﺇﻣﺎ ﻟﻴﺠﺎﺯﻯ ﻋﻠﻴﻪ ﺑﻤﺜﻠﻪ ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ. ﻭﺁﺧﺮ ﻋﻨﺪﻩ ﺭﻏﻴﻒ ﻭاﺣﺪ ﻫﻮ ﻗﻮﺗﻪ، ﻻ ﻳﻤﻠﻚ ﻏﻴﺮﻩ، ﻓﺂﺛﺮ ﺑﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﻦ ﻫﻮ ﺃﺣﻮﺝ ﻣﻨﻪ ﺇﻟﻴﻪ ﻣﺤﺒﺔ ﻟﻠﻪ ﻭﺗﻘﺮﺑﺎ ﺇﻟﻴﻪ ﻭﺗﻮﺩﺩا ﻭﺭﻏﺒﺔ ﻓﻲ ﻣﺮﺿﺎﺗﻪ ﻭﺇﻳﺜﺎﺭا ﻋﻠﻰ ﻧﻔﺴﻪ.
ﻓﻴﺎ ﻟﻠﻪ ﻛﻢ ﺑﻌﺪ ﻣﺎ ﺑﻴﻦ اﻟﺼﺪﻗﺘﻴﻦ ﻓﻲ اﻟﻔﻀﻞ ﻭﻣﺤﺒﺔ اﻟﻠﻪ ﻭﻗﺒﻮﻟﻪ ﻭﺭﺿﺎﺓ؟ ﻭﻗﺪ ﻗﺒﻞ ﺳﺒﺤﺎﻧﻪ ﻫﺬﻩ ﻭﻫﺬﻩ ﻟﻜﻦ ﻗﺒﻮﻝ اﻟﺮﺿﺎ ﻭاﻟﻤﺤﺒﺔ ﻭاﻻﻋﺘﺪاﺩ ﻭاﻟﻤﺒﺎﻫﺎﺓ ﺷﻲء ﻭﻗﺒﻮﻝ اﻟﺜﻮاﺏ ﻭاﻟﺠﺰاء ﺷﻲء.
ﻭﺃﻧﺖ ﺗﺠﺪ ﻫﺬا ﻓﻲ اﻟﺸﺎﻫﺪ ﻓﻲ ﻣﻠﻚ ﺗﻬﺪﻯ ﺇﻟﻴﻪ ﻫﺪﻳﺔ ﺻﻐﻴﺮﺓ اﻟﻤﻘﺪاﺭ ﻟﻜﻨﻪ ﻳﺤﺒﻬﺎ ﻭﻳﺮﺿﺎﻫﺎ ﻓﻴﻈﻬﺮﻫﺎ ﻟﺨﻮاﺻﻪ ﻭﺣﻮاﺷﻴﻪ ﻭﻳﺜﻨﻲ ﻋﻠﻰ ﻣﻬﺪﻳﻬﺎ ﻓﻲ ﻛﻠﻤﺎﺕ ﻛﻬﺪﻳﺔ ﻛﺜﻴﺮﺓ اﻟﻌﺪﺩ ﻭاﻟﻘﺪﺭ ﺟﺪا ﻻ ﺗﻘﻊ ﻋﻨﺪﻩ ﻣﻮﻗﻌﺎ ﻭﻟﻜﻦ ﻳﻜﻮﻥ ﻓﻲ ﺟﻮﺩﻩ ﻻ ﻳﻀﻴﻊ ﺛﻮاﺏ ﻣﻬﺪﻳﻬﺎ ﺑﻞ ﻳﻌﻄﻴﻪ ﻋﻠﻴﻬﺎ ﺃﺿﻌﺎﻓﻬﺎ ﻭﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻓﻬﺎ ﻓﻠﻴﺲ ﻗﺒﻮﻟﻪ ﻟﻬﺬﻩ اﻟﻬﺪﻳﺔ ﻣﺜﻞ ﻗﺒﻮﻟﻪ ﻟﻷﻭﻟﻰ.
ﻭﻟﻬﺬا ﻗﺎﻝ اﺑﻦ ﻋﻤﺮ ﺃﻭ ﻏﻴﺮﻩ ﻣﻦ اﻟﺼﺤﺎﺑﺔ ﺭﺿﻲ اﻟﻠﻪ ﻋﻨﻬﻢ: "ﻟﻮ ﺃﻋﻠﻢ ﺃﻥ اﻟﻠﻪ ﻳﺘﻘﺒﻞ ﻣﻨﻲ ﺳﺠﺪﺓ ﻭاﺣﺪﺓ ﻟﻢ ﻳﻜﻦ ﻏﺎﺋﺐ ﺃﺣﺐ ﺇﻟﻲ ﻣﻦ اﻟﻤﻮﺕ" ﺇﻧﻤﺎ ﻳﺮﻳﺪ ﺑﻪ اﻟﻘﺒﻮﻝ اﻟﺨﺎﺹ ﻭﺇﻻ ﻓﻘﺒﻮﻝ اﻟﻌﻄﺎء ﻭاﻟﺠﺰاء ﺣﺎﺻﻞ ﻷﻛﺜﺮ اﻷﻋﻤﺎﻝ.
ﻭاﻟﻘﺒﻮﻝ ﻟﻪ ﺃﻧﻮاﻉ ﻗﺒﻮﻝ ﺭﺿﺎ ﻭﻣﺤﺒﺔ ﻭاﻋﺘﺪاﺩ ﻭﻣﺒﺎﻫﺎﺓ ﻭﺛﻨﺎء ﻋﻠﻰ اﻟﻌﺎﻣﻞ ﺑﻪ ﺑﻴﻦ اﻟﻤﻸ اﻷﻋﻠﻰ ﻭﻗﺒﻮﻝ ﺟﺰاء ﻭﺛﻮاﺏ ﻭﺇﻥ ﻟﻢ ﻳﻘﻊ ﻣﻮﻗﻊ اﻷﻭﻝ ﻭﻗﺒﻮﻝ ﺇﺳﻘﺎﻁ ﻟﻠﻌﻘﺎﺏ ﻓﻘﻂ ﻭﺇﻥ ﻟﻢ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﺛﻮاﺏ ﻭﺟﺰاء ﻛﻘﺒﻮﻝ ﺻﻼﺓ ﻣﻦ ﻟﻢ ﻳﺤﻀﺮ ﻗﻠﺒﻪ ﻓﻲ ﺷﻲء ﻣﻨﻬﺎ ﻓﺈﻧﻪ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﺻﻼﺗﻪ ﺇﻻ ﻣﺎ ﻋﻘﻞ ﻣﻨﻬﺎ ﻓﺈﻧﻬﺎ ﺗﺴﻘﻂ اﻟﻔﺮﺽ ﻭﻻ ﻳﺜﺎﺏ ﻋﻠﻴﻬﺎ ﻭﻛﺬﻟﻚ ﺻﻼﺓ اﻵﺑﻖ ﻭﺻﻼﺓ ﻣﻦ ﺃﺗﻰ ﻋﺮاﻓﺎ ﻓﺼﺪﻗﻪ ﻓﺈﻥ اﻟﺒﻌﺾ ﻗﺪ ﺣﻘﻖ ﺃﻥ ﺻﻼﺓ ﻫﺆﻻء ﻻ ﺗﻘﺒﻞ ﻭﻣﻊ ﻫﺬا ﻓﻼ ﻳﺆﻣﺮﻭﻥ ﺑﺎﻹﻋﺎﺩﺓ ﻳﻌﻨﻲ ﺃﻥ ﻋﺪﻡ ﻗﺒﻮﻝ ﺻﻼﺗﻬﻢ ﺇﻧﻤﺎ ﻫﻮ ﻓﻲ ﺣﺼﻮﻝ اﻟﺜﻮاﺏ ﻻ ﻓﻲ ﺳﻘﻮﻃﻬﺎ ﻣﻦ ﺫﻣﺘﻬﻢ.
ﻭاﻷﻋﻤﺎﻝ ﺗﺘﻔﺎﺿﻞ ﺑﺘﻔﺎﺿﻞ ﻣﺎ ﻓﻲ اﻟﻘﻠﻮﺏ ﻣﻦ اﻹﻳﻤﺎﻥ ﻭاﻟﻤﺤﺒﺔ ﻭاﻟﺘﻌﻈﻴﻢ ﻭاﻹﺟﻼﻝ ﻭﻗﺼﺪ ﻭﺟﻪ اﻟﻤﻌﺒﻮﺩ ﻭﺣﺪﻩ ﺩﻭﻥ ﺷﻲء ﻣﻦ اﻟﺤﻈﻮﻅ ﺳﻮاﻩ ﺣﺘﻰ ﻟﺘﻜﻮﻥ ﺻﻮﺭﺓ اﻟﻌﻤﻠﻴﻦ ﻭاﺣﺪﺓ ﻭﺑﻴﻨﻬﻤﺎ ﻓﻲ اﻟﻔﻀﻞ ﻣﺎ ﻻ ﻳﺤﺼﻴﻪ ﺇﻻ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﺗﺘﻔﺎﺿﻞ ﺃﻳﻀﺎ ﺑﺘﺠﺮﻳﺪ اﻟﻤﺘﺎﺑﻌﺔ ﻓﺒﻴﻦ اﻟﻌﻤﻠﻴﻦ ﻣﻦ اﻟﻔﻀﻞ ﺑﺤﺴﺐ ﻣﺎ ﻳﺘﻔﺎﺿﻼﻥ ﺑﻪ ﻓﻲ اﻟﻤﺘﺎﺑﻌﺔ ﻓﺘﺘﻔﺎﺿﻞ اﻷﻋﻤﺎﻝ ﺑﺤﺴﺐ ﺗﺠﺮﻳﺪ اﻹﺧﻼﺹ ﻭاﻟﻤﺘﺎﺑﻌﺔ ﺗﻔﺎﺿﻼ ﻻ ﻳﺤﺼﻴﻪ ﺇﻻ اﻟﻠﻪ ﺗﻌﺎﻟﻰ.
ﻭﻳﻨﻀﺎﻑ ﻫﺬا ﺇﻟﻰ ﻛﻮﻥ ﺃﺣﺪ اﻟﻌﻤﻠﻴﻦ ﺃﺣﺐ ﺇﻟﻰ اﻟﻠﻪ ﻓﻲ ﻧﻔﺴﻪ ﻣﺜﺎﻟﻪ اﻟﺠﻬﺎﺩ ﻭﺑﺬﻝ اﻟﻨﻔﺲ ﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻫﻮ ﻣﻦ ﺃﺣﺐ اﻷﻋﻤﺎﻝ ﺇﻟﻰ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭﻳﻘﺘﺮﻥ ﺑﺘﺠﺮﻳﺪ اﻹﺧﻼﺹ ﻭاﻟﻤﺘﺎﺑﻌﺔ ﻭﻛﺬﻟﻚ اﻟﺼﻼﺓ ﻭاﻟﻌﻠﻢ ﻭﻗﺮاءﺓ اﻟﻘﺮﺁﻥ ﺇﺫا ﻓﻀﻞ اﻟﻌﻠﻢ ﻓﻲ ﻧﻔﺴﻪ ﻭﻓﻀﻞ ﻗﺼﺪ ﺻﺎﺣﺒﻪ ﻭﺇﺧﻼﺻﻪ ﻭﺗﺠﺮﺩﺕ ﻣﺘﺎﺑﻌﺘﻪ ﻟﻢ ﻳﻤﺘﻨﻊ ﺃﻥ ﻳﻜﻮﻥ اﻟﻌﻤﻞ اﻟﻮاﺣﺪ ﺃﻓﻀﻞ ﻣﻦ ﺳﺒﻌﻴﻦ ﺑﻞ ﻭﺳﺒﻊ ﻣﺌﺔ ﻣﻦ ﻧﻮﻋﻪ
ﻓﺘﺄﻣﻞ ﻫﺬا ﻓﺈﻧﻪ ﻳﺰﻳﻞ ﻋﻨﻚ ﺇﺷﻜﺎﻻﺕ ﻛﺜﻴﺮﺓ ﻭﻳﻄﻠﻌﻚ ﻋﻠﻰ ﺳﺮ اﻟﻌﻤﻞ ﻭاﻟﻔﻀﻞ ﻭﺃﻥ اﻟﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺃﺣﻜﻢ اﻟﺤﺎﻛﻤﻴﻦ ﻳﻀﻊ ﻓﻀﻠﻪ ﻣﻮاﺿﻌﻪ ﻭﻫﻮ ﺃﻋﻠﻢ ﺑﺎﻟﺸﺎﻛﺮﻳﻦ.
ﻭﻻ ﺗﻠﺘﻔﺖ ﺇﻟﻰ ﻣﺎ ﻳﻘﻮﻟﻪ ﻣﻦ ﻏﻠﻆ ﺣﺠﺎﺏ ﻗﻠﺒﻪ ﻣﻦ اﻟﻤﺘﻜﻠﻤﻴﻦ ﻭاﻟﻤﺘﻜﻠﻔﻴﻦ ﺇﻧﻪ ﻳﺠﻮﺯ ﺃﻥ ﻳﻜﻮﻥ اﻟﻌﻤﻼﻥ ﻣﺘﺴﺎﻭﻳﻴﻦ ﻣﻦ ﺟﻤﻴﻊ اﻟﻮﺟﻮﻩ ﻻ ﺗﻔﺎﺿﻞ ﺑﻴﻨﻬﻤﺎ ﻭﻳﺜﻴﺐ اﻟﻠﻪ ﻋﻠﻰ ﺃﺣﺪﻫﻤﺎ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﺎ ﻳﺜﻴﺐ ﻋﻠﻰ اﻵﺧﺮ ﺑﻞ ﻳﺠﻮﺯ ﺃﻥ ﻳﺜﻴﺐ ﻋﻠﻰ ﻫﺬا ﻭﻳﻌﺎﻗﺐ ﻋﻠﻰ ﻫﺬا ﻣﻊ ﻓﺮﺽ اﻻﺳﺘﻮاء ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﻛﻞ ﻭﺟﻪ.
ﻭﻫﺬا ﻗﻮﻝ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻓﻘﻪ ﻓﻲ ﺃﺳﻤﺎء اﻟﺮﺏ ﻭﺻﻔﺎﺗﻪ ﻭﺃﻓﻌﺎﻟﻪ ﻭﻻ ﻓﻘﻪ ﻓﻲ ﺷﺮﻋﻪ ﻭﺃﻣﺮﻩ ﻭﻻ ﻓﻘﻪ ﻓﻲ ﺃﻋﻤﺎﻝ اﻟﻘﻠﻮﺏ ﻭﺣﻘﺎﺋﻖ اﻹﻳﻤﺎﻥ ﺑﺎﻟﻠﻪ ﻭﺑﺎﻟﻠﻪ اﻟﺘﻮﻓﻴﻖ.
ﺇﺫا ﻋﺮﻓﺖ ﺫﻟﻚ ﻓﻼ ﻳﻤﺘﻨﻊ ﺃﻥ ﺗﻜﻮﻥ اﻟﺼﻼﺓ اﻟﺘﻲ ﻓﻌﻠﻬﺎ ﻓﺎﻋﻠﻬﺎ ﻋﻠﻰ ﻭﺟﻪ اﻟﻜﻤﺎﻝ ﺣﺘﻰ ﺃﺗﻰ ﺑﺴﻮاﻛﻬﺎ اﻟﺬﻱ ﻫﻮ ﻣﻄﻬﺮﺓ ﻟﻤﺠﺎﺭﻱ اﻟﻘﺮﺁﻥ ﻭﺫﻛﺮ اﻟﻠﻪ ﻭﻣﺮﺿﺎﺓ ﻟﻠﺮﺏ ﻭاﺗﺒﺎﻉ ﻟﻠﺴﻨﺔ ﻭاﻟﺤﺮﺹ ﻋﻠﻰ ﺣﻔﻆ ﻫﺬﻩ اﻟﺤﺮﻣﺔ اﻟﻮاﺣﺪﺓ اﻟﺘﻲ ﺃﻛﺜﺮ اﻟﻨﻔﻮﺱ ﺗﻬﻤﻠﻬﺎ ﻭﻻ ﺗﻠﺘﻔﺖ ﺇﻟﻴﻬﺎ ﺣﺘﻰ ﻛﺄﻧﻬﺎ ﻏﻴﺮ ﻣﺸﺮﻭﻋﺔ ﻭﻻ ﻣﺤﺒﻮﺑﺔ ﻟﻜﻦ ﻫﺬا اﻟﻤﺼﻠﻲ اﻋﺘﺪﻫﺎ ﻓﺤﺎﻓﻆ ﻋﻠﻴﻬﺎ ﻭﺃﺗﻰ ﺑﻬﺎ ﺗﻮﺩﺩا ﻭﺗﺤﺒﺒﺎ ﺇﻟﻰ اﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻭاﺗﺒﺎﻋﺎ ﻟﺴﻨﺔ ﺭﺳﻮﻝ اﻟﻠﻪ ﺻﻠﻰ اﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻼ ﻳﺒﻌﺪ ﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺓ ﻫﺬا ﺃﺣﺐ ﺇﻟﻰ اﻟﻠﻪ ﻣﻦ ﺳﺒﻌﻴﻦ ﺻﻼﺓ ﺗﺠﺮﺩﺕ ﻋﻦ ﺫﻟﻚ ﻭاﻟﻠﻪ ﺃﻋﻠﻢ. اهـ المنار المنيف في الصحيح والضعيف (30-34).
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