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Attributes of The Real Follower of Imams in Their Teachings
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Mahdism
In the Name of Allah
I express my greeting to you, the youngsters, seeking the right. I hope that you are well.
This is a website on the basis of which principles of pure Islam are presented.
I can answer your questions regarding Islam religion and Shiite sect. Islam religion means Shiite. Good Luck
.
علت تفاوت در رکعات نماز های یومیه چیست ؟
پرسش:
چرا بعضى از نمازهاى پنج گانه دو ركعتى و بعضى سه و بعضى چهار ركعتى است؟
پاسخ:
با سلام و عرض ادب
يكى از مسلّمات اسلامى اين است كه احكام شرعى تابع و برگرفته از مصالح و مفاسد واقعى است، يعنى هر امر شرعى به علت مصلحت ضرورى است و هر نهى شرعى ناشى از مفسدهاى است كه بايد ترك شود. خدا براى اين كه بشر را به يك سلسله مصالح واقعى كه سعادت او در آن است برساند، امورى را واجب يا مستحب كرده است و براى اين كه بشر از مفاسد دور بماند، او را از پارهاى كارها منع نموده است. اگر مصالح و مفاسد نبود، نه امرى بود و نه نهى.
مصالح و مفاسد و به تعبير ديگر حكمتها به گونه اى است كه اگر عقل انسان به آنها آگاه گردد، همان حكم را مى كند كه شرع كرده است.(1) منتهى عقل انسان قادر به كشف همه ملاكات احكام الهى نيست. به ديگر سخن: عقل انسان حكم كلى را (كه هر حكم الهى و شرعى داراى ملاكى است) درك مى كند، ولى در همه موارد حكم جزئى را كه در فلان مورد مثلاً ملاك واقعى چيست، نمى تواند درك كند، يعنى مى داند آن حكم فلسفه اى دارد، ولى نمى داند آن فلسفه چيست و چون شرع دستور داده، آن را تعبداً مى پذيرد مى دانيم كه وضو مصلح دارد و از شرايط نماز است، ولى نمى دانيم فلسفه واقعى مسح سر در وضو چيست.
نكته ديگر در باب احكام الهى اين است كه وقتى انسان به مصالح و ثواب اعمالش مى رسد كه آن را به قصد قربت يعنى قربة الى اللَّه به جا آورده باشد وگرنه به آثار و بركات آن نايل نمى گردد، مثلاً كسى كه خمس پرداخت مى كند يا نماز مى خواند، بايد به نيّت قربة الى اللَّه باشد. اگر خداى نكرده از باب رياكارى باشد، مورد قبول نيست و ثوابى ندارد.
ذكر اين مقدمه براى اين است كه به طور كلى در تمام موارد احكام بدانيم كه هر حكمى حكمتى دارد گرچه ممكن است بر اثر كمى اطلاع و عدم احاطه بر تمام مسايل نتوانيم آن را كشف كنيم، ولى بايد تعبداً آن را بپذيريم. قرآن مى فرمايد: «(اى پيامبر) از تو از روح مى پرسند. بگو روح از فرمان پروردگار من است و شما را جز اندكى از دانش نداده اند».(2)
اصولاً معلوم نبودن فلسفه احكام در برخى موارد فقط به خاطر اين است كه آدم هاى متعبد و پذيراى امر الهى از آدم هاى متكبّر و صاحب نخوت شناخته شوند حضرت على(ع) مى فرمايد: «و لكنّ اللَّه سبحانه ابتلى خلقَه ببعض ما يجهلون اصله...؛ خداوند بعضى از دستورهايى را به بشر مى دهد كه ريشه و فلسفه اش براى بشر معلوم نيست، تا اين كه حالت تسليم در مردم پيدا شود و خوبها از بدها تميز داده شوند، و اطاعت كنندگان از معصيت كاران شناخته گردند».(3)
در عين حال در برخى روايات اشاره هايى بر نحوه تشريع تعداد ركعات نماز شده است.
در مورد نمازهاى پنج گانه در برخى روايات آمده است هر يك از نمازهاى پنج گانه را ابتدا دو ركعتى بود است، يعنى از طرف خدا پنج نماز دو ركعتى در پنج نوبت واجب شده بود، و رسول خدا(ص) براى مصالحى به هر يك از نمازهاى ظهر و عصر و عشا دو ركعت و به نماز مغرب يك ركعت اضافه نمود و نماز صبح را بنا به مصالح ديگر به حال خود باقى گذاشت، و خداوند اين افزايش را پذيرفت. به آن چه خدا واجب كرده «ما فرض اللَّه» و به آن چه پيامبر(ص) اضافه نموده «ما فرض النّبى» گفته مى شود.
در بعضى از روايات آمده است كه اضافه نمودن رسول اللَّه(ص) بر نمازها از باب شكر و تشكر از خدا بوده است و علت اين كه حضرت به نماز صبح چيزى نيفزود، اين است كه وقت نماز صبح موقع جا به جا شدن ملائكه هاى شب با ملاكه هاى روز مى باشد و هر دو گروه از فرشتگان شاهد نماز صبح رسول اللَّه (ص) بوده اند و به خاطر اين كه وقت تعويض پست فرشتگان به تأخير نيفتد، حضرت به نماز صبح چيزى نيفزود.(4) البته براى پذيرش قطعى مضمون اين روايت و امثال آن بايد صحت و سقم سند اين روايتها بررسى شود تا معلوم شود كه رواياتى قطعى هستند.
اين بود آن چه در حكمت اختلاف ركعت هاى نمازهاى يوميه در روايات آمده است، و ما از فلسفه واقعى آن اطلاعى نداريم.
پى نوشتها:
1. مرتضى مطهرى، مجموعه آثار، ج 20، ص 52.
2. اسراء (17) آيه 85.
3. علل الشرايع، ج 4، ص 324.
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