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1
ﻻ ﲢﺰﻥ
ﻟﻠﺸﻴﺦ / ﻋﺎﺋﺾ
ﺍﻟﻘﺮﻧﻲ
/http://www.saaid.net
ﻻ ﲢﺰﻥ
2
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ
ﺩﺭﺍﺳﺔ ٌ ﺟ ﺎﺩﺓٌ ﺃﺧّ ﺎﺫﺓٌ ﻣ ﺴﺆﻭﻟﺔٌ ٬ ﺗﻌﻨ ﻰ ﺑﻤﻌﺎﻟﺠ ﺔِ ﺍﻟﺠﺎﻧ ﺐِ ﺍﻟﻤﺄﺳ ﻮﻱ ﻣ ﻦ
ﺣﻴ ﺎﺓِ ﺍﻟﺒ ﺸﺮﻳﺔِ ﺟﺎﻧ ﺐ ﺍﻻﺿ ﻄﺮﺍﺏِ ﻭﺍﻟﻘﻠ ﻖ ٬ ِ ﻭﻓﻘ ﺪِ ﺍﻟﺜﻘ ﺔِ ٬ ﻭﺍﻟﺤﻴ ﺮﺓ ٬ ﻭﺍﻟﻜﺂﺑ ﺔِ
ﻭﺍﻟﺘﺸﺎﺅﻡِ ٬ ﻭﺍﻟﻬﻢﱢ ﻭﺍﻟﻐﻢﱢ ٬ ﻭﺍﻟﺤﺰﻥِ ٬ ﻭﺍﻟﻜﺪﺭِ ٬ ﻭﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁِ ﻭﺍﻹﺣﺒﺎﻁِ.
ﻭﻫﻮ ﺣﻞﱞ ﺍﻟﻤﺸﻜﻼﺕِ ﺍﻟﻌﺼﺮ ﻋﻠﻰ ﻧﻮﺭٍ ﻣ ﻦ ﺍﻟ ﻮﺣﻲ ٬ ﻭﻫ ﺪﻱ ﻣ ﻦ ﺍﻟﺮﺳ ﺎﻟﺔ٬
ﻭﻣﻮﺍﻓﻘﺔٍ ﻣﻊ ﺍﻟﻔﻄﺮﺓِ ﺍﻟ ﺴﻮﱠﻳﺔِ ٬ ﻭﺍﻟﺘﺠ ﺎﺭﺏِ ﺍﻟﺮﺍﺷ ﺪﺓِ ٬ ﻭﺍﻷﻣﺜ ﺎﻝِ ﺍﻟﺤﻴﱠ ﺔِ ٬ ﻭﺍﻟﻘ ﺼﺺِ
ﺍﻟﺠ ﺬﱠﺍﺏِ ٬ ﻭﺍﻷﺩﺏِ ﺍﻟﺨ ﻼﱠﺏِ ٬ ﻭﻓﻴ ﻪ ﻧﻘ ﻮﻻﺕٌ ﻋ ﻦ ﺍﻟ ﺼﺤﺎﺑﺔ ﺍﻷﺑ ﺮﺍﺭ ٬ ﻭﺍﻟﺘ ﺎﺑﻌﻴﻦ
ﺍﻷ ﺧﻴ ﺎﺭِ ٬ ﻭﻓﻴ ﻪ ﻧﻔﺤ ﺎﺕٌ ﻣ ﻦ ﻗ ﺼ ِﻴﺪِ ﻛﺒ ﺎﺭِ ﺍﻟ ﺸﻌﺮﺍء ٬ ﻭﻭﺻ ﺎﻳﺎ ﺟﻬﺎﺑ ﺬﺓِ ﺍﻷﻃﺒ ﺎءِ٬
ﻭﻧﺼﺎﺋﺢِ ﺍﻟﺤﻜﻤﺎءِ ٬ ﻭﺗﻮﺟﻴﻬﺎﺕِ ﺍﻟﻌﻠﻤﺎء.
ﻭﻓ ﻲ ﺛﻨﺎﻳ ﺎﻩ ﺃُﻃﺮﻭﺣ ﺎﺕٌ ﻟﻠ ﺸﺮﻗﻴﻴﻦ ﻭﺍﻟﻐ ﺮﺑﻴﻴﻦ ٬ ﻭﺍﻟﻘ ﺪﺍﻣﻰ ﻭﺍﻟﻤﺤ ﺪﺛﻴﻦ . ﻛ ﻞﱡ
ﺫﻟ ﻚ ﻣ ﻊ ﻣ ﺎ ﻳﻮﺍﻓ ﻖُ ﺍﻟﺤ ﻖﱠ ﻣﻤ ﺎ ﻗﺪﱠ َﻣﺘْ ﻪ ﻭﺳ ﺎﺋﻞُ ﺍﻹﻋ ﻼﻡ ٬ ﻣ ﻦ ﺻ ﺤﻒٍ ﻭﻣﺠ ﻼﺕ٬
ﻭﺩﻭ ﺭﻳﺎﺕٍ ﻭﻣﻼﺣﻖ ﻭﻧﺸﺮﺍﺕ.
ﺇﻥ ﻫ ﺬﺍ ﺍﻟﻜﺘ ﺎﺏ ﻣ ﺰﻳﺞٌ ﻣﺮﺗﱠ ﺐٌ ٬ ﻭﺟﻬ ﺪٌ ﻣﻬ ﺬﱠﺏٌ ﻣ ﺸﺬﱠﺏٌ . ﻭﻫ ﻮ ﻳﻘ ﻮﻝُ ﻟ ﻚ
ﺑﺎﺧﺘﺼﺎﺭ:
)) ﺍﺳﻌﺪْ ﻭﺍﻃﻤﺌﻦﱠ ﻭﺃﺑﺸﺮْ ﻭﺗﻔﺎءﻝْ ﻭﻻ ﺗﺤﺰﻥ((
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/http://www.saaid.net
ﻻ ﲢﺰﻥ
3
ﺍﻟﻤﻘﺪﻣﺔ
ﺍﻟﺤﻤﺪُ ﷲ ٬ ﻭﺍﻟﺼﻼﺓُ ﻭﺍﻟﺴﻼﻡُ ﻋﻠﻰ ﺭﺳﻮﻝِ ﺍﷲ ٬ ِ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪِ ﻭﺑﻌﺪُ:
ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ) ﻻ ﺗﺤﺰﻥ ٬ ( ﻋﺴﻰ ﺃﻥ ﺗﺴﻌﺪ ﺑﻘﺮﺍءﺗ ﻪِ ﻭﺍﻻﺳ ﺘﻔﺎﺩﺓِ ﻣﻨ ﻪ ٬ ﻭﻟ ﻚ
ﻗﺒﻞ ﺃﻥ ﺗﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏٍ ﺃﻥ ﺗﺤﺎﻛﻤﻪ ﺇﻟﻰ ﺍﻟﻤﻨﻄﻖِ ﺍﻟ ﺴﻠﻴﻢِ ﻭﺍﻟﻌﻘ ﻞِ ﺍﻟ ﺼﺤﻴﺢِ ٬ ﻭﻓ ﻮﻕ
ﻫﺬﺍ ﻭﺫﺍﻙ ﺍﻟﻨﻘْﻞ ﺍﻟﻤﻌﺼﻮﻡ.
ﺇﻥﱠ ﻣﻦ ﺍﻟﺤﻴْﻒِ ﺍﻟﺤﻜﻢَ ﺍﻟﻤُﺴﺒﻖ ﻋﻠﻰ ﺍﻟﺸﻲءِ ﻗﺒﻞَ ﺗﺼﻮﱡﺭﻩِ ﻭﺫﻭﻗﻪِ ﻭﺷ ﱢﻤﻪِ ٬ ﻭﺇﻥ
ﻣﻦ ﻇﻠﻢِ ﺍﻟﻤﻌﺮﻓﺔِ ﺇﺻ ﺪﺍﺭ ﻓﺘ ﻮﻯ ﻣ ﺴﺒﻘﺔٍ ﻗﺒ ﻞَ ﺍﻹﻃ ﻼﻉِ ﻭﺍﻟﺘﺄﻣﱡ ﻞِ ٬ ﻭﺳ ﻤﺎﻉِ ﺍﻟ ﺪﻋﻮﻯ
ﻭﺭﺅﻳﺔِ ﺍﻟﺤﺠﺔِ ٬ ﻭﻗﺮﺍءﺓِ ﺍﻟﺒﺮﻫﺎﻥ.
ﻛﺘﺒﺖُ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﻟﻤﻦ ﻋﺎﺵ ﺿ ﺎﺋﻘﺔً ﺃﻭ ﺃﻟ ﻢﱠ ﺑ ﻪِ ﻫ ﻢﱞ ﺃﻭ ﺣ ﺰﻥٌ ٬ ﺃﻭ ﻃ ﺎﻑ ﺑ ﻪ
ﻃﺎﺋﻒٌ ﻣﻦ ﻣﺼﻴﺒﺔٍ ٬ ﺃﻭ ﺃﻗﺾﱠ ﻣﻀﺠﻌﺔ ﺃﺭﻕٌ ٬ ﻭﺷ ﺮﱠﺩَ ﻧﻮﻣَﻪ ﻗﻠ ﻖٌ . ﻭﺃﻳﱡﻨ ﺎ ﻳﺨﻠ ﻮ ﻣ ﻦ
ﺫﻟﻚ ؟!
ﻫﻨﺎ ﺁﻳﺎﺕٌ ﻭﺃﺑﻴﺎﺕٌ ٬ ﻭﺻ ﻮﺭٌ ﻭﻋِﺒ ﺮٌ ٬ ﻭﻓﻮﺍﺋ ﺪُ ﻭﺷ ﻮﺍﺭﺩُ ٬ ﻭﺃﻣﺜ ﺎﻝٌ ﻭﻗ ﺼﺺٌ٬
ﺳ ﻜﺒﺖُ ﻓﻴﻬ ﺎ ﻋ ﺼﺎﺭﺓ ﻣ ﺎ ﻭﺻ ﻞ ﺇﻟﻴ ﻪ ﺍﻟﻼﻣﻌ ﻮﻥ ؛ ﻣ ﻦ ﺩﻭﺍءٍ ﻟﻠﻘﻠ ﺐِ ﺍﻟﻤﻔﺠ ﻮﻉِ٬
ﻭﺍﻟﺮﻭﺡِ ﺍﻟﻤﻨﻬﻜﺔِ ٬ ﻭﺍﻟﻨﻔﺲِ ﺍﻟﺤﺰﻳﻨﺔِ ﺍﻟﺒﺎﺋﺴﺔِ.
ﻫ ﺬﺍ ﺍﻟﻜﺘ ﺎﺏُ ﻳﻘ ﻮﻝُ ﻟ ﻚ : ﺃﺑ ﺸِﺮ ﻭﺍﺳ ﻌﺪْ ٬ ﻭﺗﻔ ﺎءَﻝْ ﻭﺍﻫ ﺪﺃ . ﺑ ﻞ ﻳﻘ ﻮﻝُ : ﻋِ ﺶِ
ﺍﻟﺤﻴﺎﺓ ﻛﻤﺎ ﻫﻲ ٬ ﻃﻴﺒﺔً ﺭﺿﻴﱠﺔ ﺑﻬﻴﺠﺔً.
ﺤﺢُ ﻟ ﻚ ﺃﺧﻄ ﺎء ﻣﺨﺎﻟﻔ ﺔِ ﺍﻟﻔﻄ ﺮﺓ ٬ ﻓ ﻲ ﺍﻟﺘﻌﺎﻣ ﻞِ ﻣ ﻊ ﺍﻟ ﺴﻨﻦِ ﻫ ﺬﺍ ﺍﻟﻜﺘ ﺎﺏٌ ﻳ ﺼ ّ
ﻭﺍﻟﻨﺎﺱِ ٬ ﻭﺍﻷﺷﻴﺎءِ ٬ ﻭﺍﻟﺰﻣﺎﻥِ ﻭﺍﻟﻤﻜﺎﻥِ.
ﺇﻧ ﻪ ﻳﻨﻬ ﺎﻙ ﻧﻬﻴ ﺎً ﺟﺎﺯﻣ ﺎً ﻋ ﻦ ﺍﻹﺻ ﺮﺍﺭِ ﻋﻠ ﻰ ﻣ ﺼﺎﺩﻣﺔِ ﺍﻟﺤﻴ ﺎﺓِ ﻭﻣﻌﺎﻛ ﺴﺔِ
ﺍﻟﻘ ﻀ ﺎءِ ٬ ﻭﻣﺨﺎﺻ ﻤﺔِ ﺍﻟﻤ ﻨﻬﺞِ ﻭﺭﻓ ﺾِ ﺍﻟ ﺪﻟﻴﻞ ٬ ﺑ ﻞ ﻳُﻨﺎﺩﻳ ﻚ ﻣ ﻦ ﻣﻜ ﺎﻥٍ ﻗﺮﻳ ﺐٍ ﻣ ﻦ
ﺴﻦِ ﻣ ﺼﻴﺮِﻙ ٬ ﻭﺗﺜ ﻖ ﺃﻗﻄ ﺎﺭِ ﻧﻔ ﺴِﻚ ٬ ﻭﻣ ﻦ ﺃﻃ ﺮﺍﻑِ ﺭُﻭﺣِ ﻚ ﺃﻥ ﺗﻄﻤ ﺌﻦﱠ ﻟﺤُْ
ﺑﻤﻌﻄﻴﺎﺗِ ﻚ ﻭﺗ ﺴﺘﺜﻤﺮ ﻣﻮﺍﻫﺒ ﻚ ٬ ﻭﺗﻨ ﺴﻰ ﻣﻨﻐّ ﺼﺎﺕِ ﺍﻟﻌ ﻴﺶِ ٬ ﻭﻏ ﺼﺺ ﺍﻟﻌﻤ ﺮِ
ﻭﺃﺗﻌﺎﺏ ﺍﻟﻤﺴﻴﺮﺓِ.
ﻭﺃﺭﻳﺪُ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﻫﺎﻣّﺔ ﻓﻲ ﺃﻭﻟﻪ:
ﺍﻷﻭﻟﻰ : ﺃﻥﱠ ﺍﻟﻤﻘﺼﺪ ﻣ ﻦ ﺍﻟﻜﺘ ﺎﺏ ﺟﻠْ ﺐُ ﺍﻟ ﺴﻌﺎﺩﺓِ ﻭﺍﻟﻬ ﺪﻭءِ ﻭﺍﻟ ﺴﻜﻴﻨﺔ ﻭﺍﻧ ﺸﺮﺍﺡِ
ﺍﻟﺼﺪﺭِ ٬ ﻭﻓﺘﺢُ ﺑﺎﺏِ ﺍﻷﻣﻞِ ﻭﺍﻟﺘﻔﺎﺅﻝِ ﻭﺍﻟﻔﺮﺝ ﻭﺍﻟﻤﺴﺘﻘﺒﻞِ ﺍﻟﺰﺍﻫﺮِ.
ﻭﻫ ﻮ ﺗ ﺬﻛﻴﺮٌ ﺑﺮﺣﻤ ﺔ ﺍﷲِ ﻭﻏﻔﺮﺍﻧِ ﻪِ ٬ ﻭﺍﻟﺘﻮﻛﱡ ﻞِ ﻋﻠﻴ ﻪ ٬ ﻭﺣ ﺴﻦِ ﺍﻟﻈ ﻦﱢ ﺑ ﻪِ٬
ﻭﺍﻹﻳﻤ ﺎﻥِ ﺑﺎﻟﻘ ﻀﺎءِ ﻭﺍﻟﻘ ﺪﺭِ ٬ ﻭﺍﻟﻌ ﻴﺶِ ﻓ ﻲ ﺣ ﺪﻭﺩِ ﺍﻟﻴ ﻮﻡِ ٬ ﻭﺗ ﺮﻙِ ﺍﻟﻘﻠ ﻖِ ﻋﻠ ﻰ
ﺍﻟﻤﺴﺘﻘﺒﻞ ٬ ِ ﻭﺗﺬ ﱡﻛﺮِ ﻧِﻌَﻢِ ﺍﷲ. ِ
ﻻ ﲢﺰﻥ
4
ﺍﻟﺜﱠﺎﻧﻴﺔ : ﻭﻫ ﻮ ﻣﺤﺎﻭﻟ ﺔٌ ﻟﻄ ﺮﺩِ ﺍﻟﻬ ﻢﱢ ﻭﺍﻟﻐ ﻢﱢ ٬ ﻭﺍﻟﺤ ﺰﻥ ﻭﺍﻷﺳ ﻰ ٬ ﻭﺍﻟﻘﻠ ﻖِ
ﻭﺍﻻﺿْﻄﺮﺍﺏِ ٬ ﻭﺿﻴﻖِ ﺍﻟﺼﺪﺭِ ﻭﺍﻻﻧﻬﻴﺎﺭِ ﻭﺍﻟﻴﺄﺱِ ٬ ﻭﺍﻟﻘﻨﻮﻁِ ﻭﺍﻹﺣﺒﺎﻁِ.
ﺍﻟﺜﺎﻟﺜﺔ : ﺟﻤﻌ ﺖُ ﻓﻴ ﻪ ﻣ ﺎ ﻳ ﺪﻭﺭُ ﻓ ﻲ ﻓﻠ ﻚِ ﺍﻟﻤﻮﺿ ﻮﻉِ ﻣ ﻦْ ﺍﻟﺘﻨﺰﻳ ﻞِ ٬ ﻭﻣ ﻦ ﻛ ﻼﻡ
ﺍﻟﻤﻌ ﺼﻮﻡِ ٬ r ﻭﻣ ﻦ ﺍﻷﻣﺜﻠ ﺔِ ﺍﻟ ﺸﺎﺭﺩﺓ ٬ ِ ﻭﺍﻟﻘ ﺼﺺِ ﺍﻟﻤﻌﺒ ﺮﺓِ ٬ ﻭﺍﻷﺑﻴ ﺎﺕِ
ﺍﻟﻤﺆﺛّﺮﺓِ ٬ ﻭﻣﺎ ﻗﺎﻟﻪُ ﺍﻟﺤﻜﻤﺎءُ ﻭﺍﻷﻃﺒﺎءُ ﻭﺍﻷﺩﺑﺎءُ ٬ ﻭﻓﻴﻪ ﻗ ﺒﺲٌ ﻣ ﻦ ﺍﻟﺘﺠ ﺎﺭﺏِ
ﺍﻟﻤﺎﺛِﻠﺔ ﻭﺍﻟﺒ ﺮﺍﻫﻴﻦِ ﺍﻟ ﺴﺎﻃﻌﺔ ٬ ﻭﺍﻟﻜﻠﻤ ﺔِ ﺍﻟﺠ ﺎﺩﱠﺓِ ﻭﻟ ﻴﺲ ﻭﻋﻈ ﺎً ﻣﺠ ﺮﺩﺍً ٬ ﻭﻻ
ﺤﺔٌ ﻣﻦ ﺃﺟﻞِ ﺳﻌﺎﺩﺗِﻚ. ﺗﺮﻓﺎً ﻓﻜﺮﻳّﺎً ٬ ﻭﻻ ﻃﺮﺣﺎً ﺳﻴﺎﺳﻴﺎً ؛ ﺑﻞ ﻫﻮ ﺩﻋﻮﺓٌ ﻣُﻠِ ﱠ
ﺍﻟﺮﺍﺑﻌﺔ : ﻫ ﺬﺍ ﺍﻟﻜﺘ ﺎﺏُ ﻟﻠﻤ ﺴﻠﻢ ﻭﻏﻴ ﺮﻩ ٬ ﻓﺮﺍﻋﻴ ﺖُ ﻓﻴ ﻪ ﺍﻟﻤ ﺸﺎﻋﺮ ﻭﻣﻨﺎﻓ ﺬ ﺍﻟ ﻨﻔﺲِ
ﺍﻹﻧﺴﺎﻧﻴﺔِ ؛ ﺁﺧﺬﺍً ﻓﻲ ﺍﻻﻋﺘﺒﺎﺭ ﺍﻟﻤﻨﻬﺞ ﺍﻟﺮﺑﺎﻧﻲﱠ ﺍﻟﺼﺤﻴﺢ ٬ ﻭﻫﻮ ﺩﻳﻦُ ﺍﻟﻔﻄﺮِﺓ
.
ﺍﻟﺨﺎﻣﺴﺔِ : ﺳ ﻮﻑ ﺗﺠ ﺪُ ﻓ ﻲ ﺍﻟﻜﺘ ﺎﺏ ﻧُﻘ ﻮﻻﺕٍ ﻋ ﻦ ﺷ ﺮﻗﻴﻴﻦ ﻭﻏ ﺮﺑﻴّﻴﻦ ٬ ﻭﻟﻌﻠّ ﻪ ﻻ
ﱠ ﻓﻲ ﺫﻟﻚ ؛ ﻓﺎﻟﺤﻜﻤﺔ ﺿﺎﻟﺔُ ﺍﻟﻤﺆﻣﻦِ ٬ ﺃﻧﱠﻰ ﻭﺟﺪﻫﺎ ﻓﻬﻮ ﺃﺣ ﻖﱡ ﺑﻬ ﺎ
ﺗﺜﺮﻳﺐ ﻋﻠﻰ
.
ﻟﻢ ﺃﺟﻌﻞْ ﻟﻠﻜﺘﺎﺏ ﺣﻮﺍﺷﻲ ٬ ﺗﺨﻔﻴﻔﺎً ﻟﻠﻘ ﺎﺭﺉ ﻭﺗ ﺴﻬﻴﻼً ﻟ ﻪ ٬ ﻟﺘﻜ ﻮﻥ ﺍﻟﺴﺎﺩﺳﺔ:
ﻗﺮﺍءﺍﺗ ﻪ ﻣ ﺴﺘﻤﺮّﺓً ﻭﻓﻜ ﺮُﻩ ﻣﺘ ﺼﻼً . ﻭﺟﻌﻠ ﺖُ ﺍﻟﻤﺮﺟ ﻊ ﻣ ﻊ ﺍﻟﻨﻘ ﻞِ ﻓ ﻲ ﺃﺻ ﻞِ
ﺍﻟﻜﺘﺎﺏ. ِ
ﺍﻟﺴﺎﺑﻌﺔِ : ﻟﻢ ﺃﻧﻘﻞْ ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔِ ﻭﻻ ﺍﻟﺠﺰءِ ٬ ﻣﻘﺘﺪﻳﺎً ﺑﻤﻦْ ﺳﺒﻖ ﻓ ﻲ ﺫﻟ ﻚ ؛ ﻭﺭﺃﻳﺘُ ﻪ
ﺃﻧﻔ ﻊ ﻭﺃﺳ ﻬﻞ ٬ﻓﺤﻴﻨ ﺎً ﺃﻧﻘ ﻞُ ﺑﺘ ﺼﺮﱡﻑٍ ٬ ﻭﺣﻴﻨ ﺎً ﺑ ﺎﻟﻨﺺﱢ ٬ ﺃﻭ ﺑﻤ ﺎ ﻓﻬﻤﺘُ ﻪ ﻣ ﻦ
ﺍﻟﻜﺘﺎﺏِ ﺃﻭ ﺍﻟﻤﻘﺎﻟﺔِ.
ﺍﻟﺜﺎﻣﻨﺔِ : ﻟﻢ ﺃﺭﺗﺐْ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏِ ﻭﻻ ﻋﻠﻰ ﺍﻟﻔﺼﻮﻝِ ٬ ﻭﺇﻧﻤ ﺎ ﻧﻮﻋ ﺖُ ﻓﻴ ﻪ
ﺍﻟﻄﱠﺮﺡ ٬ ﻓﺮﺑﱠﻤﺎ ﺃﺩﺍﺧﻞُ ﺑﻴﻦ ﺍﻟﻔِﻘﺮﺍﺕِ ٬ ﻭﺃﻧﺘﻘﻞُ ﻣ ﻦْ ﺣ ﺪﻳﺚٍ ﺇﻟ ﻰ ﺁﺧ ﺮ ﻭﺃﻋ ﻮﺩُ
ﻟﻠﺤﺪﻳﺚِ ﺑﻌﺪ ﺻﻔﺤﺎﺕٍ ٬ ﻟﻴﻜﻮﻥ ﺃﻣﺘﻊ ﻟﻠﻘﺎﺭﺉ ﻭﺃﻟﺬّ ﻟﻪُ ﻭﺃﻃﺮﻑ ﻟﻨﻈﺮﻩِ.
ﺍﻟﺘﺎﺳﻌﺔِ : ﻟ ﻢ ﺃُﻃِ ﻞْ ﺑﺄﺭﻗ ﺎﻡِ ﺍﻵﻳ ﺎﺕِ ﺃﻭ ﺗﺨ ﺮﻳﺞِ ﺍﻷﺣﺎﺩﻳ ﺚ ؛ ﻓ ﺈﻥْ ﻛ ﺎﻥ ﺍﻟﺤ ﺪﻳﺚُ ﻓﻴ ﻪ
ﺿﻌﻒٌ ﺑﻴّﻨ ُﺘﻪُ ٬ ﻭﺇﻥ ﻛ ﺎﻥ ﺻ ﺤﻴﺤﺎً ﺃﻭ ﺣ ﺴﻨﺎً ﺫﻛ ﺮﺕُ ﺫﻟ ﻚ ﺃﻭ ﺳ ﻜﺖﱡ . ﻭﻫ ﺬﺍ
ﻛﻠﱡ ﻪ ﻃﻠﺒ ﺎً ﻟﻼﺧﺘ ﺼﺎﺭ ٬ ﻭﺑُﻌ ﺪﺍً ﻋ ﻦ ﺍﻟﺘﻜ ﺮﺍﺭِ ﻭﺍﻹﻛﺜ ﺎﺭِ ﻭﺍﻹﻣ ﻼﻝِ)) ٬
ﻭﺍﻟﻤﺘﺸﺒﱢﻊُ ﺑﻤﺎ ﻟﻢ ﻳُ ﻌﻂ ﻛﻼﺑﺲِ ﺛﻮﺑﻲْ ﺯُﻭﺭٍ. ((
ﺍﻟﻌﺎﺷﺮﺓ : ﺭﺑﻤ ﺎ ﻳﻠْﺤ ﻆُ ﺍﻟﻘ ﺎﺭﺉُ ﺗﻜ ﺮﺍﺭﺍً ﻟ ﺒﻌﺾ ﺍﻟﻤﻌ ﺎﻧﻲ ﻓ ﻲ ﻗﻮﺍﻟ ﺐ ﺷ ﺘّﻰ٬
ﻭﺃﺳﺎﻟﻴﺐ ﻣﺘﻨﻮﻋﺔٍ ٬ ﻭﺃﻧﺎ ﻗﺼﺪﺕُ ﺫﻟﻚ ﻭﺗﻌﻤ ﺪﺕُ ﻫ ﺬﺍ ﺍﻟ ﺼﻨﻴﻊ ﻟﺘﺜﺒ ﺖ ﺍﻟﻔﻜ ﺮﺓُ
ﺑﺄﻛﺜﺮ ﻣ ﻦ ﻃ ﺮﺡٍ ٬ ﻭﺗﺮﺳ ﺦ ﺍﻟﻤﻌﻠﻮﻣ ﺔُ ﺑﻐ ﺰﺍﺭﺓِ ﺍﻟﻨﻘ ﻞِ ٬ ﻭﻣ ﻦ ﻳﺘ ﺪﺑّﺮِ ﺍﻟﻘ ﺮﺁﻥ
ﻳﺠﺪْ ﺫﻟﻚ .
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ﺗﻠﻚ ﻋﺸﺮﺓٌ ﻛﺎﻣﻠﺔٌ ٬ ﺃﻗﺪﱢ ﻣﻬﺎ ﻟﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ٬ ﻭﻋﺴﻰ ﺃﻥ ﻳﺤﻤ ﱠ
ﻞ
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺻﺪْﻗﺎً ﻓﻲ ﺍﻟﺨﺒﺮِ ٬ ﻭﻋﺪﻻً ﻓﻲ ﺍﻟﺤﻜﻢ ٬ ِ ﻭﺇﻧﺼﺎﻓﺎً ﻓﻲ ﺍﻟﻘﻮﻝِ ٬ ﻭﻳﻘﻴﻨﺎً ﻓ ﻲ
ﺍﻟﻤﻌﺮﻓﺔِ ٬ ﻭﺳﺪﺍﺩﺍً ﻓﻲ ﺍﻟﺮﺃﻱِ ٬ ﻭﻧﻮﺭﺍً ﻓﻲ ﺍﻟﺒﺼﻴﺮﺓ.
ﺼﺪْ ﺑ ﻪ ﻃﺎﺋﻔ ﺔً ﺧﺎﺻّ ﺔً
ﺇﻧﻨﻲ ﺃﺧﺎﻃﺐُ ﻓﻴﻪ ﺍﻟﺠﻤﻴﻊ ٬ ﻭﺃﺗﻜﻠﻢ ٬ ﻓﻴﻪ ﻟﻠﻜﻞّ ٬ ﻭﻟﻢ ﺃﻗ ِ
٬ ﺃﻭ ﺟﻴﻼً ﺑﻌﻴﻨﻪِ ٬ ﺃﻭ ﻓﺌﺔً ﻣﺘﺤﻴّﺰﺓً ٬ ﺃﻭ ﺑﻠ ﺪﺍً ﺑﺬﺍﺗ ﻪِ ٬ ﺑ ﻞ ﻫ ﻮ ﻟﻜ ﻞﱢ ﻣ ﻦ ﺃﺭﺍﺩ ﺃﻥْ ﻳﺤﻴ ﺎ
ﺣﻴﺎﺓ ﺳﻌﻴﺪﺓً.
ﻳُﻀﻲءُ ﺑﻼ ﺷﻤ ٍ
ﺲ ﻭﺭﺻ ﻌﺖُ ﻓﻴ ﻪِ ﺍﻟ ﺪﱡﺭﱠ ﺣﺘ ﻰ
ْﻱ ﺑﻼ ﻗﻤﺮْ
ﱡ ﺍﻟ ﺮ ﺮﱠﻣﺶ
ِ ﻭﺍﻟﺠﻴ ﺪِ ﻭﻳﺴ ﻭﷲ ﺩﺭ ﻓﻌﻴﻨ ﻪُ ﺎﻩُ ﺳ ﺤﺮٌ ﻭﺍﻟﺠﺒ ﻴﻦُ ﺗﺮﻛﺘُ
ﻭﺍﻟﺤﻮﺭْ ﻣﻬﻨﱠ ﺪٌ
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ﻳــﺎ ﺍﷲ
ﺷ ْﺄﻥٍ : ﴾ ﺇﺫﺍ ﺍﺿﻄﺮﺏ ﺴَﺄﻟُﻪُ ﻣَﻦ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍ ْﻟﺄَﺭْﺽِ ﻛُﻞﱠ ﻳَﻮْﻡٍُ ﻫﻮَ ﻓِﻲَ ﴿ ﻳَ ْ
ﺍﻟﺒﺤﺮُ ٬ ﻭﻫﺎﺝ ﺍﻟﻤﻮﺝُ ٬ ﻭﻫﺒﱠ ﺖِ ﺍﻟﺮﻳﺢُ ٬ ﻧﺎﺩﻯ ﺃﺻﺤﺎﺏُ ﺍﻟﺴﻔﻴﻨﺔِ : ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﺿﻞﱠ ﺍﻟﺤﺎﺩﻱ ﻓﻲ ﺍﻟﺼﺤﺮﺍءِ ﻭﻣﺎﻝ ﺍﻟﺮﻛﺐُ ﻋﻦ ﺍﻟﻄﺮﻳ ﻖِ ٬ ﻭﺣﺎﺭﺕِ ﺍﻟﻘﺎﻓﻠ ﺔُ
ﻓﻲ ﺍﻟﺴﻴﺮِ ٬ ﻧﺎﺩﻭﺍ : ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﻭﻗﻌ ﺖ ﺍﻟﻤ ﺼﻴﺒﺔُ ٬ ﻭﺣﻠّ ﺖِ ﺍﻟﻨﻜﺒ ﺔُ ﻭﺟﺜﻤ ﺖِ ﺍﻟﻜﺎﺭﺛ ﺔُ ٬ ﻧ ﺎﺩﻯ ﺍﻟﻤ ﺼﺎﺏُ
ﺍﻟﻤﻨﻜﻮﺏُ : ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﺃُ ﻭﺻﺪﺕِ ﺍﻷﺑﻮﺍﺏُ ﺃﻣﺎﻡ ﺍﻟﻄ ﺎ ﻟ ﺒ ﻴﻦ ٬ ﻭﺃُ ﺳﺪِ ﻟﺖِ ﺍﻟﺴﺘﻮﺭُ ﻓﻲ ﻭﺟﻮﻩِ ﺍﻟ ﺴﺎﺋﻠﻴﻦ٬
ﺻﺎﺣﻮﺍ : ﻳﺎ ﺍﷲ.
ﺴﱡ ﺒُﻞُ ﻭﺍﻧﺘﻬﺖِ ﺍﻵﻣ ﺎﻝُ ﻭﺗﻘﻄﱠ ﻌ ﺖِ ﺍﻟﺤﺒ ﺎﻝُ ٬ ﻧ ﺎﺩﻭﺍ: ﺇﺫﺍ ﺑﺎﺭﺕِ ﺍﻟﺤﻴﻞُ ﻭﺿﺎﻗﺖِ ﺍﻟ
ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﺿ ﺎﻗﺖْ ﻋﻠﻴ ﻚ ﺍﻷﺭﺽُ ﺑﻤ ﺎ ﺭﺣُ ﺒ ﺖْ ﻭﺿ ﺎﻗﺖْ ﻋﻠﻴ ﻚ ﻧﻔ ﺴُ ﻚ ﺑﻤ ﺎ ﺣﻤﻠ ﺖْ٬
ﻓﺎﻫﺘﻒْ : ﻳﺎ ﺍﷲ.
ﺇﻟﻴﻪ ﻳﺼﻌﺪُ ﺍﻟﻜﻠِ ﻢُ ﺍﻟﻄﻴﺐُ ٬ ﻭﺍﻟ ﺪﻋﺎءُ ﺍﻟﺨ ﺎﻟﺺُ ٬ ﻭﺍﻟﻬ ﺎﺗﻒُ ﺍﻟ ﺼﱠ ﺎﺩﻕُ ٬ ﻭﺍﻟ ﺪﱠ ﻣﻊُ
ﺍﻟﺒﺮﻱءُ ٬ ﻭﺍﻟﺘﻔﺠﱡ ﻊ ﺍﻟﻮﺍ ﻟِﻪُ.
ﺇ ﻟﻴ ﻪ ﺗُ ﻤ ﺪﱡ ﺍﻷﻛُ ﻒﱡ ﻓ ﻲ ﺍﻷﺳْ ﺤﺎﺭِ ٬ ﻭﺍﻷﻳ ﺎﺩﻱ ﻓ ﻲ ﺍﻟﺤﺎﺟ ﺎﺕ ٬ ﻭﺍﻷﻋ ﻴﻦُ ﻓ ﻲ
ﺍﻟﻤﻠ ﻤﱠ ﺎﺕِ ٬ ﻭﺍﻷﺳﺌﻠﺔُ ﻓﻲ ﺍﻟﺤﻮﺍﺩﺙ.
ﺑﺎﺳ ﻤﻪِ ﺗ ﺸﺪﻭ ﺍﻷﻟ ﺴﻦُ ﻭﺗ ﺴﺘﻐﻴﺚُ ﻭﺗﻠﻬ ﺞُ ﻭﺗﻨﺎﺩﻱ ٬ﻭﺑ ﺬﻛﺮﻩِ ﺗﻄﻤ ﺌﻦﱡ ﺍﻟﻘﻠ ﻮﺏُ
ﻭﺗﺴﻜﻦُ ﺍﻷﺭﻭﺍﺡُ ٬ ﻭﺗﻬﺪﺃُ ﺍﻟﻤ ﺸﺎﻋﺮ ﻭﺗﺒ ﺮﺩُ ﺍﻷﻋ ﺼﺎﺏُ ٬ ﻭﻳﺜ ﻮﺏُ ﺍﻟ ﺮﱡﺷْ ﺪُ ٬ ﻭﻳ ﺴﺘﻘﺮﱡ
ﺍﻟﻴﻘﻴﻦُ ﴿ ٬ ﺍﻟﻠﱠﻪُ ﻟَﻄِﻴﻒٌ ﺑِﻌِﺒَﺎﺩِﻩِ﴾
ﺍﷲ : ﺃﺣ ﺴﻦُ ﺍﻷﺳ ﻤﺎءِ ﻭﺃﺟﻤ ﻞُ ﺍﻟﺤ ﺮﻭﻑِ ٬ ﻭﺃﺻ ﺪﻕُ ﺍﻟﻌﺒ ﺎﺭﺍﺕِ ٬ ﻭﺃﺛﻤ ﻦُ
ﺍﻟﻜﻠﻤﺎﺕِ ﴿ ٬ ﻫَﻞَْ ﺗ ْﻌَﻠﻢُ ﻟَﻪُ ﺳَ ِﻤ ّﻴﺎً ﴾ ؟. !
ﺍﷲُ : ﻓﺈﺫﺍ ﺍﻟﻐﻨﻰ ﻭﺍﻟﺒﻘ ﺎءُ ٬ ﻭﺍﻟﻘ ﻮﺓُ ﻭﺍﻟﻨﱡ ﺼﺮﺓُ ٬ ﻭﺍﻟﻌ ﺰﱡ ﻭﺍﻟﻘ ﺪﺭﺓُ ﻭﺍﻟﺤِ ﻜْ ﻤَ ﺔُ﴿ ٬
ﻟﱢﻤَﻦِ ﺍﻟْ ُﻤ ْﻠﻚُ ﺍ ﻟْﻴَﻮْﻡَِ ﻟﻠﱠﻪِ ﺍﻟْﻮَﺍﺣِﺪِ ﺍﻟْ َﻘﻬﱠﺎﺭِ. ﴾
ﺍ ﷲ : ﻓ ﺈﺫﺍ ﺍﻟﻠﻄ ﻒُ ﻭﺍﻟﻌﻨﺎﻳ ﺔُ ٬ ﻭﺍﻟﻐ ﻮْ ﺙُ ﻭﺍﻟﻤ ﺪﺩُ ٬ ﻭﺍﻟ ﻮُﺩﱡ ﻭﺍﻹﺣ ﺴﺎﻥ ﴿ ٬ ﻭَﻣَ ﺎ
ِ ﺑﻜُﻢ ﻣﱢﻦ ﱢﻧﻌْﻤَﺔٍ ﻓَﻤِﻦَ ﺍﻟﻠّﻪِ. ﴾
ﺍﷲ : ﺫﻭ ﺍﻟﺠﻼﻝِ ﻭﺍﻟﻌﻈﻤﺔِ ٬ ﻭﺍﻟﻬﻴﺒﺔِ ﻭﺍﻟﺠﺒﺮﻭﺕِ.
ﺍﻟﻠﻬﻢ ﻓﺎﺟﻌﻞْ ﻣﻜﺎﻥ ﺍﻟﻠﻮﻋﺔ ﺳ ﻠْ ﻮﺓ ٬ ﻭﺟ ﺰﺍء ﺍﻟﺤ ﺰﻥِ ﺳ ﺮﻭﺭﺍً ٬ ﻭﻋﻨ ﺪ ﺍﻟﺨ ﻮﻑِ
ﺃﻣﻨْ ﺎً . ﺍﻟﻠﻬﻢ ﺃﺑﺮﺩْ ﻻﻋِ ﺞ ﺍﻟﻘﻠﺐِ ﺑﺜﻠﺞِ ﺍﻟﻴﻘﻴﻦِ ٬ ﻭﺃﻃﻔ ﺊْ ﺟﻤْ ﺮ ﺍﻷﺭﻭﺍﺡِ ﺑﻤﺎءِ ﺍﻹﻳﻤﺎﻥِ .
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ﻳ ﺎ ﺭﺏﱡ ٬ ﺃﻟ ﻖ ﻋﻠ ﻰ ﺍﻟﻌﻴ ﻮﻥِ ﺍﻟ ﺴﱠ ﺎﻫﺮﺓِ ﻧُ ﻌﺎﺳ ﺎً ﺃ ﻣﻨ ﺔً ﻣﻨ ﻚ ٬ ﻭﻋﻠ ﻰ ﺍﻟﻨﻔ ﻮ ِ
ﺱ
ﺍﻟﻤﻀْ ﻄﺮﺑﺔِ ﺳﻜﻴﻨﺔ ٬ ﻭﺃﺛﺒْ ﻬﺎ ﻓﺘﺤﺎً ﻗﺮﻳﺒﺎً . ﻳﺎ ﺭﺏﱡ ﺍﻫﺪِ ﺣﻴﺎﺭﻯ ﺍﻟﺒﺼﺎﺋﺮْ ﺇﻟﻰ ﻧ ﻮﺭِ ﻙْ٬
ﻭﺿُ ﻼﱠ ﻝ ﺍﻟﻤﻨﺎﻫﺞِ ﺇﻟﻰ ﺻﺮﺍﻃﻚْ ٬ ﻭﺍﻟﺰﺍﺋﻐﻴﻦ ﻋﻦ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻰ ﻫﺪﺍﻙ.
ﺍﻟﻠﻬ ﻢ ﺃﺯﻝ ﺍﻟﻮﺳ ﺎﻭﺱ ﺑﻔﺠْ ﺮ ﺻ ﺎﺩﻕٍ ﻣ ﻦ ﺍﻟﻨ ﻮﺭ ٬ ﻭﺃﺯﻫ ﻖْ ﺑﺎﻃ ﻞ ﺍﻟ ﻀﱠ ﻤﺎﺋﺮِ
ﺑﻔﻴْ ﻠﻖٍ ﻣﻦ ﺍﻟﺤﻖﱢ ٬ ﻭﺭﺩﱠ ﻛﻴﺪ ﺍﻟﺸﻴﻄﺎﻥِ ﺑﻤﺪﺩٍ ﻣﻦ ﺟﻨﻮﺩِ ﻋ ﻮْﻧِ ﻚ ﻣُ ﺴﻮﱢ ﻣﻴﻦ.
ﺍﻟﻠﻬﻢ ﺃﺫﻫﺐْ ﻋﻨﱠ ﺎ ﺍﻟﺤﺰﻥ ٬ ﻭﺃﺯﻝْ ﻋﻨﺎ ﺍﻟﻬﻢﱠ ٬ ﻭﺍﻃ ﺮﺩْ ﻣﻦ ﻧﻔﻮﺳﻨِ ﺎ ﺍﻟﻘﻠﻖ.
ﻧﻌﻮﺫُ ﺑ ﻚ ﻣ ﻦ ﺍﻟﺨ ﻮْ ﻑِ ﺇﻻ ﻣﻨْ ﻚ ٬ ﻭﺍﻟﺮﻛ ﻮﻥِ ﺇﻻ ﺇﻟﻴ ﻚ ٬ ﻭﺍﻟﺘﻮﻛ ﻞِ ﺇﻻ ﻋﻠﻴ ﻚ٬
ﻭﺍﻟﺴﺆﺍﻝِ ﺇﻻ ﻣﻨﻚ ٬ ﻭﺍﻻﺳﺘﻌﺎﻧِ ﺔ ﺇﻻ ﺑﻚ ٬ ﺃﻧﺖ ﻭﻟﻴﱡ ﻨﺎ ٬ ﻧﻌﻢ ﺍﻟﻤﻮﻟﻰ ﻭﻧﻌﻢ ﺍﻟﻨﺼﻴﺮ.
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ﻛﻦ ﺳﻌﻴﺪﺍً
ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ ﻫﻤﺎ ﺳﺮ ﺣﻴﺎﺗ ﻚ ﺍﻟﻄﻴﺒﺔ ٬ ﻓﺎﺣﺮﺹ ﻋﻠﻴﻬﻤﺎ.
ﺍﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻤﻌﺮﻓﺔ ٬ ﻭﻋﻠﻴﻚ ﺑﺎﻟﻘﺮﺍءﺓ ﻓﺈﻧﻬﺎ ﺗﺬﻫﺐ ﺍﻟﻬﻢ.
ﺟﺪﺩ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻫﺠﺮ ﺍﻟﻤﻌﺎﺻﻲ ؛ ﻷﻧﻬﺎ ﺗﻨﻐﺺ ﻋﻠﻴﻚ ﺍﻟﺤﻴﺎﺓ.
ﻋﻠﻴﻚ ﺑﻘﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ ﻣﺘﺪﺑﺮﺍً٬ ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﺩﺍﺋﻤﺎً.
ﺃﺣﺴﻦ ﺇﻟﻰ ﺍﻟﻨﺎﺱ ﺑﺄﻧﻮﺍﻉ ﺍﻹﺣﺴﺎﻥ ﻳﻨﺸﺮﺡ ﺻﺪﺭﻙ.
ﻛﻦ ﺷﺠﺎﻋﺎً ﻻ ﻭﺟﻼً ﺧ ﺎﺋﻔﺎً ٬ ﻓﺎﻟﺸﺠﺎﻉ ﻣﻨﺸﺮﺡ ﺍﻟﺼﺪﺭ.
ﻃﻬﺮ ﻗﻠﺒﻚ ﻣﻦ ﺍﻟﺤﺴﺪ ﻭﺍﻟﺤﻘﺪ ﻭﺍﻟﺪﻏﻞ ﻭﺍﻟﻐﺶ ﻭﻛﻞ ﻣﺮﺽ.
ﺍﺗﺮﻙ ﻓﻀﻮﻝ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﻟﻤﺨﺎﻟﻄﺔ ﻭﺍﻷﻛﻞ ﻭﺍﻟﻨﻮﻡ.
ﺍﻧﻬﻤﻚ ﻓﻲ ﻋﻤﻞ ﻣﺜﻤﺮ ﺗﻨﺲَ ﻫﻤﻮﻣﻚ ﻭﺃﺣﺰﺍﻧﻚ.
ﻋﺶ ﻓﻲ ﺣﺪﻭﺩ ﻳﻮﻣﻚ ﻭﺍﻧﺲ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﻤﺴﺘﻘﺒﻞ.
ﺍﻧﻈﺮ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﺩﻭﻧﻚ ﻓﻲ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﺮ ﺯﻕ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﻧﺤﻮﻫﺎ.
ﻗﺪﱢﺭ ﺃﺳﻮﺃ ﺍﻻﺣﺘﻤﺎﻝ ﺛﻢ ﺗﻌﺎﻣﻞ ﻣﻌﻪ ﻟﻮ ﻭﻗﻊ.
ﻻ ﺗﻄﺎﻭﻉ ﺫﻫﻨﻚ ﻓﻲ ﺍﻟﺬﻫﺎﺏ ﻭﺭﺍء ﺍﻟﺨﻴﺎﻻﺕ ﺍﻟﻤﺨﻴﻔﺔ ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻴﺌﺔ.
ﻻ ﺗﻐﻀﺐ ٬ ﻭﺍﺻﺒﺮ ﻭﺍﻛﻈﻢ ﻭﺍﺣﻠﻢ ﻭﺳﺎﻣﺢ ؛ ﻓﺎﻟﻌﻤﺮ ﻗﺼﻴﺮ.
ﻻ ﺗﺘﻮﻗﻊ ﺯﻭﺍﻝ ﺍﻟﻨﻌﻢ ﻭﺣﻠﻮﻝ ﺍﻟﻨﻘﻢ ٬ ﺑﻞ ﻋﻠﻰ ﺍﷲ ﺗﻮﻛﻞ.
ﺃﻋﻂِ ﺍﻟﻤﺸﻜﻠﺔ ﺣﺠﻤﻬﺎ ﺍﻟ ﻄﺒﻴﻌﻲ ﻭﻻ ﺗﻀﺨﻢ ﺍﻟﺤﻮﺍﺩﺙ.
ﺗﺨﻠﺺ ﻣﻦ ﻋﻘﺪﺓ ﺍﻟﻤﺆﺍﻣﺮﺓ ﻭﺍﻧﺘﻈﺎﺭ ﺍﻟﻤﻜﺎﺭﻩ.
ﺑﺴﱢﻂ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻫﺠﺮ ﺍﻟﺘ ﺮﻑ ٬ ﻓﻔ ﻀﻮﻝ ﺍﻟﻌ ﻴﺶ ﺷ ﻐﻞ ٬ ﻭﺭﻓﺎﻫﻴ ﺔ ﺍﻟﺠ ﺴﻢ ﻋ ﺬﺍﺏ
ﻟﻠﺮﻭﺡ .
ﻻ ﲢﺰﻥ
8
ﻗﺎﺭﻥ ﺑ ﻴﻦ ﺍﻟﻨﻌ ﻢ ﺍﻟﺘﻲ ﻋﻨﺪﻙ ﻭﺍﻟﻤﺼﺎﺋﺐ ﺍﻟﺘﻲ ﺣﻠﺖ ﺑﻚ ﻟﺘﺠﺪ ﺍﻷﺭﺑﺎﺡ ﺃﻋﻈ ﻢ ﻣ ﻦ
ﺍﻟﺨﺴﺎﺋﺮ.
ﺍﻷﻗﻮﺍﻝ ﺍﻟﺴﻴﺌﺔ ﺍﻟﺘﻲ ﻗﻴﻠﺖ ﻓﻴﻚ ﻟﻦ ﺗﻀﺮﻙ ٬ ﺑﻞ ﺗﻀﺮ ﺻﺎﺣﺒﻬﺎ ﻓﻼ ﺗﻔﻜﺮ ﻓﻴﻬﺎ.
ﺻﺤﺢ ﺗﻔﻜﻴﺮﻙ ٬ ﻓﻔﻜﺮ ﻓﻲ ﺍﻟﻨﻌﻢ ﻭﺍﻟﻨﺠﺎﺡ ﻭﺍﻟﻔﻀﻴﻠﺔ.
ﻻ ﺗﻨﺘﻈﺮ ﺷﻜﺮﺍً ﻣﻦ ﺃﺣﺪ ٬ ﻓﻠﻴﺲ ﻟﻚ ﻋﻠﻰ ﺃﺣﺪ ﺣﻖ ٬ ﻭﺍﻓﻌﻞ ﺍﻹﺣﺴﺎﻥ ﻟﻮﺟ ﻪ ﺍﷲ
ﻓﺤﺴﺐ.
ﺣﺪﺩ ﻣﺸﺮﻭﻋﺎً ﻧﺎﻓﻌﺎً ﻟﻚ ٬ ﻭﻓﻜﺮ ﻓﻴﻪ ﻭﺗﺸﺎﻏﻞ ﺑﻪ ﻟﺘﻨﺴﻰ ﻫﻤﻮﻣﻚ.
ﺍﺣﺴﻢ ﻋﻤﻠﻚ ﻓﻲ ﺍﻟﺤﺎﻝ ﻭﻻ ﺗﺆﺧﺮ ﻋﻤﻞ ﺍﻟﻴﻮﻡ ﺇﻟﻰ ﻏﺪ.
ﺗﻌﻠﻢ ﺍﻟﻌﻤﻞ ﺍﻟﻨﺎﻓﻊ ﺍﻟﺬﻱ ﻳﻨﺎﺳﺒﻚ ٬ ﻭﺍﻋﻤﻞ ﺍﻟﻌﻤﻞ ﺍﻟﻤﻔﻴﺪ ﺍﻟﺬﻱ ﺗﺮﺗﺎﺡ ﺇﻟﻴﻪ.
ﻓﻜﺮ ﻓﻲ ﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻚ ٬ ﻭﺗﺤﺪﺙ ﺑﻬﺎ ﻭﺍﺷﻜﺮ ﺍﷲ ﻋﻠﻴﻬﺎ.
ﺍﻗﻨﻊ ﺑﻤﺎ ﺁﺗﺎﻙ ﺍﷲ ﻣﻦ ﺻﺤﺔ ﻭﻣﺎﻝ ﻭﺃﻫﻞ ﻭﻋﻤﻞ.
ﺗﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﺒﻌﻴﺪ ﺑﺮﺅﻳﺔ ﺍﻟﻤﺤﺎﺳﻦ ﻭﻏﺾ ﺍﻟﻄﺮﻑ ﻋﻦ ﺍﻟﻤﻌﺎﺋﺐ.
ﺗﻐﺎﻓﻞ ﻋﻦ ﺍﻟﺰﻻﺕ ﻭﺍﻟﺸﺎ ﺋﻌﺎﺕ ﻭﺗﺘﺒﻊ ﺍﻟﺴﻘﻄﺎﺕ ﻭﺃﺧﺒﺎﺭ ﺍﻟﻨﺎﺱ.
ﻋﻠﻴﻚ ﺑﺎﻟﻤﺸﻲ ﻭﺍﻟﺮﻳﺎﺿﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺼﺤﺘﻚ ؛ ﻓﺎﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﻓﻲ ﺍﻟﺠ ﺴﻢ ﺍﻟ ﺴﻠﻴﻢ
.
ﺍﺩﻉ ﺍﷲ ﺩﺍﺋﻤﺎً ﺑﺎﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺻﺎﻟﺢ ﺍﻟﺤﺎﻝ ﻭﺍﻟﺴﻼﻣﺔ.
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ﻓﻜﺮ ﻭﺍﺷﻜﺮ
ﺍﻟﻤﻌﻨ ﻰ : ﺃﻥ ﺗ ﺬﻛﺮ ﻧِ ﻌ ﻢ ﺍﷲِ ﻋﻠﻴ ﻚ ﻓ ﺈﺫﺍ ﻫ ﻲ ﺗﻐْ ﻤُ ﺮُ ﻙ ﻣ ﻦْ ﻓﻮﻗِ ﻚ ﻭﻣ ﻦ ﺗﺤِ
ﺖ
ﺤﱠﺔٌ ﻓ ﻲ ﺑ ﺪﻥٍ ٬ ﺃﻣ ﻦٌ ﻓ ﻲ ﻭﻃ ﻦ٬ ﻗﺪﻣﻴْ ﻚ ﴿ ﻭَﺇِﻥَ ﺗﻌُﺪﱡﻭﺍِْ ﻧﻌْﻤَ ﺔَ ﺍﻟﻠّ ﻪِ ﻻَ ﺗُﺤْ ﺼُﻮﻫَﺎ ﴾ ﺻِ
ﻏﺬﺍءٌ ﻭﻛﺴﺎءٌ ٬ ﻭﻫﻮﺍءٌ ﻭﻣﺎءٌ ٬ ﻟﺪﻳﻚ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻧﺖ ﻣﺎ ﺗ ﺸﻌﺮُ ٬ ﺗﻤﻠ ﻚُ ﺍﻟﺤﻴ ﺎﺓً ﻭﺃﻧ ﺖ ﻻ
ﻋﻠَْ ﻴ ُﻜﻢِْ ﻧﻌَﻤَ ﻪُ ﻇَ ﺎﻫِﺮَﺓً ﻭَﺑَﺎﻃِﻨَ ﺔً ﴾ ﻋﻨ ﺪﻙ ﻋﻴﻨ ﺎﻥ ٬ ﻭﻟ ﺴﺎﻥٌ ﻭﺷ ﻔ ﺘ ﺎﻥِ٬
ﺗﻌﻠ ﻢُ ﴿ ﻭَﺃَﺳْ ﺒَﻎََ
ﻭﻳﺪﺍﻥِ ﻭﺭﺟ ﻼﻥِ َ ﴿ ﻓﺒِ ﺄَﻱﱢ ﺁﻟَ ﺎء ﺭَ ﱢﺑﻜُﻤَ ﺎُ ﺗﻜَ ﺬﱢﺑَﺎﻥِ ﴾ ﻫ ﻞْ ﻫ ﻲ ﻣ ﺴ ﺄ ﻟﺔٌ ﺳ ﻬﻠﺔٌ ﺃﻥْ ﺗﻤ ﺸﻲ
ﻋﻠﻰ ﻗﺪﻣﻴْ ﻚ ٬ ﻭﻗﺪ ﺑُﺘِ ﺮﺕْ ﺃﻗ ﺪﺍﻡٌ ؟ ! ﻭﺃﻥْ ﺗﻌﺘﻤِ ﺪ ﻋﻠ ﻰ ﺳ ﺎﻗﻴْ ﻚ ٬ ﻭﻗ ﺪ ﻗُﻄِ ﻌ ﺖْ ﺳ ﻮﻕٌ ؟!
ﺃﺣﻘﻴ ﻖٌ ﺃﻥ ﺗﻨ ﺎﻡ ﻣ ﻞء ﻋﻴﻨﻴ ﻚ ﻭﻗ ﺪْ ﺃﻃ ﺎﺭ ﺍﻷﻟ ﻢُ ﻧ ﻮﻡ ﺍﻟﻜﺜﻴ ﺮِ ؟ ! ﻭﺃﻥْ ﺗ ﻤ ﻸ ﻣﻌ ﺪﺗﻚ ﻣ ﻦ
ﺍﻟﻄﻌ ﺎﻡِ ﺍﻟ ﺸﻬﻲﱢ ﻭﺃﻥ ﺗﻜ ﺮﻉ ﻣ ﻦ ﺍﻟﻤ ﺎءِ ﺍﻟﺒ ﺎﺭﺩِ ﻭﻫﻨ ﺎﻙ ﻣ ﻦ ﻋُ ﻜﱢ ﺮ ﻋﻠﻴ ﻪ ﺍﻟﻄﻌ ﺎﻡُ٬
ﻭﻧُ ﻐﱢ ﺺ ﻋﻠﻴ ﻪ ﺍﻟ ﺸﱠ ﺮﺍﺏُ ﺑ ﺄﻣﺮﺍﺽٍ ﻭﺃﺳْ ﻘﺎﻡٍ ؟ ! ﺗﻔﻜﱠ ﺮ ﻓ ﻲ ﺳ ﻤْ ﻌِ ﻚ ﻭﻗ ﺪْ ﻋُ ﻮﻓﻴ ﺖ ﻣ ﻦ
ﺟِ ﻠْﺪِ ﻙ ﻭﻗﺪ ﻧﺠ ﻮْﺕ ﺍﻟﺼﱠ ﻤﻢ ٬ ﻭﺗﺄﻣﻞْ ﻓﻲ ﻧﻈﺮِ ﻙ ﻭﻗﺪْ ﺳﻠﻤﺖ ﻣﻦ ﺍﻟﻌﻤﻰ ٬ ﻭﺍﻧﻈﺮ ﺇﻟﻰ
ﻻ ﲢﺰﻥ
9
ﻣﻦ ﺍﻟﺒﺮﺹِ ﻭﺍﻟﺠُ ﺬﺍﻡِ ٬ ﻭﺍﻟﻤﺢْ ﻋﻘﻠﻚ ﻭﻗﺪْ ﺃﻧﻌﻢ ﻋﻠﻴﻚ ﺑﺤ ﻀﻮﺭﻩِ ﻭﻟ ﻢ ﺗُ ﻔﺠ ﻊْ ﺑ ﺎﻟﺠﻨﻮﻥِ
ﻭﺍﻟﺬﻫﻮﻝِ.
ﺣُﺪٍ ﺫﻫﺒ ﺎً ؟ ! ﺃﺗﺤ ﺐﱡ ﺑﻴ ﻊ ﺳ ﻤﻌِ ﻚ ﻭﺯﻥ ﺛﻬ ﻼﻥ ﺃﺗﺮﻳﺪُ ﻓﻲ ﺑﺼﺮِ ﻙ ﻭﺣﺪﻩُ ﻛﺠﺒﻞِ ﺃُ
ﻓﻀﺔﱠ ؟ ! ﻫﻞ ﺗ ﺸﺘﺮﻱ ﻗ ﺼﻮﺭ ﺍﻟﺰﻫ ﺮﺍءِ ﺑﻠ ﺴﺎﻧِ ﻚ ﻓﺘﻜ ﻮﻥ ﺃﺑﻜ ﻢ؟ ! ﻫ ﻞْ ﺗﻘ ﺎﻳﺾُ ﺑﻴ ﺪﻳﻚ
ﻣﻘﺎﺑﻞ ﻋﻘﻮﺩِ ﺍﻟﻠﺆﻟﺆ ﻭﺍﻟﻴﺎﻗﻮﺕِ ﻟﺘﻜﻮﻥ ﺃﻗﻄﻊ؟ ! ﺇﻧﻚ ﻓﻲ ﻧِ ﻌﻢٍ ﻋﻤﻴﻤ ﺔٍ ﻭﺃﻓ ﻀﺎﻝٍ ﺟ ﺴﻴﻤﺔٍ
٬ ﻭﻟﻜﻨﻚ ﻻ ﺗﺪﺭﻱْ ٬ ﺗﻌﻴﺶُ ﻣﻬﻤﻮﻣﺎً ﻣﻐﻤﻮﻣﺎً ﺣﺰﻳﻨﺎً ﻛﺌﻴﺒ ﺎً ٬ ﻭﻋﻨﺪﻙ ﺍﻟﺨﺒ ﺰُ ﺍﻟ ﺪﺍﻓ ﺊُ٬
ﻭﺍﻟﻤﺎءُ ﺍﻟﺒﺎﺭﺩُ ٬ ﻭﺍﻟﻨﻮﻡُ ﺍﻟﻬﺎﻧ ﺊُ ٬ ﻭﺍﻟﻌﺎﻓﻴ ﺔُ ﺍﻟﻮﺍﺭﻓ ﺔُ ٬ ﺗﺘﻔﻜ ﺮُ ﻓ ﻲ ﺍﻟﻤﻔﻘ ﻮﺩِ ﻭﻻ ﺗ ﺸﻜﺮُ
ﺍﻟﻤﻮﺟﻮﺩ ٬ ﺗﻨﺰﻋﺞُ ﻣﻦ ﺧﺴﺎﺭﺓٍ ﻣﺎﻟ ﻴﱠﺔٍ ﻭﻋﻨﺪﻙ ﻣﻔﺘﺎﺡُ ﺍﻟﺴﻌﺎﺩﺓ ٬ﻭ ﻗﻨﺎﻃﻴﺮُ ﻣﻘﻨﻄ ﺮﺓٌ ﻣ ﻦ
ﺍﻟﺨﻴﺮِ ﻭﺍﻟﻤﻮﺍﻫﺐِ ﻭﺍﻟﻨﻌﻢِ ﻭﺍﻷﺷﻴﺎءِ ٬ ﻓ ﻜّﺮْ ﻭﺍﺷ ﻜﺮْ ﴿ ﻭَﻓِ ﻲ ﺃَﻧﻔُِ
ﺴ ُﻜﻢْ ﺃَ َﻓﻠَ ﺎُ ﺗﺒْ ﺼِﺮُﻭﻥَ﴾
ﻓ ﻜّﺮْ ﻓﻲ ﻧﻔﺴﻚ ٬ ﻭﺃﻫﻠِ ﻚ ٬ ﻭﺑﻴﺘﻚ ٬ ﻭﻋﻤﻠِ ﻚ ٬ ﻭﻋﺎ ﻓﻴﺘِ ﻚ ٬ ﻭﺃﺻ ﺪﻗﺎﺋِ ﻚ ٬ ﻭﺍﻟ ﺪﻧﻴﺎ ﻣ ﻦ
ﺣﻮﻟِ ﻚ
َ ﴿ ﻳﻌْﺮِﻓُﻮﻥَِ ﻧﻌْﻤَﺖَ ﺍﻟﻠّﻪُِ ﺛﻢﱠ ﻳُﻨﻜِﺮُﻭ َﻧﻬَﺎ. ﴾
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ﻣﺎ ﻣﻀﻰ ﻓﺎﺕ
ﺗﺬ ﻛﱡﺮُ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﺘﻔﺎﻋﻞُ ﻣﻌﻪ ﻭﺍﺳﺘﺤﻀﺎﺭُ ﻩ ٬ ﻭﺍﻟﺤﺰﻥُ ﻟﻤ ﺂ ﺳﻴﻪ ﺣﻤ ﻖٌ ﻭﺟﻨ ﻮ ٌ
ﻥ
٬ ﻭﻗﺘ ﻞٌ ﻟ ﻺﺭﺍﺩﺓِ ﻭﺗﺒﺪﻳ ﺪٌ ﻟﻠﺤﻴ ﺎﺓِ ﺍﻟﺤﺎﺿ ﺮﺓِ . ﺇﻥ ﻣﻠ ﻒﱠ ﺍﻟﻤﺎﺿ ﻲ ﻋﻨ ﺪ ﺍﻟﻌﻘ ﻼء ﻳُ ﻄْ ﻮَ ﻯ
ﻭﻻ ﻳُ ﺮْ ﻭﻯ ٬ ﻳُ ﻐْﻠَ ﻖُ ﻋﻠﻴ ﻪ ﺃﺑ ﺪﺍً ﻓ ﻲ ﺯﻧﺰﺍﻧ ﺔِ ﺍﻟﻨ ﺴﻴﺎﻥِ ٬ ﻳُ ﻘﻴﱠ ﺪُ ﺑﺤﺒ ﺎﻝٍ ﻗﻮﱠ ﻳ ﺔٍ ﻓ ﻲ ﺳ ﺠﻦِ
ﺻَﺪُ ﻋﻠﻴﻪ ﻓﻼ ﻳﺮﻯ ﺍﻟﻨﻮﺭَ ؛ ﻷﻧﻪ ﻣ ﻀﻰ ﻭﺍﻧﺘﻬ ﻰ ٬ ﻻ ﺍﻹﻫﻤﺎﻝِ ﻓﻼ ﻳﺨﺮﺝُ ﺃﺑﺪﺍً ٬ ﻭ ﻳُﻮْ
ﺤُﻪُ ٬ ﻻ ﺍﻟﻜﺪﺭُ ﻳﺤﻴﻴﻪِ ٬ ﻷﻧُ ﻪ ﻋ ﺪﻡٌ ﺍﻟﺤﺰﻥُ ﻳﻌﻴ ﺪُﻩَ ٬ ﻭ ﻻ ﺍﻟﻬﻢﱡ ﻳﺼﻠﺤﻪُ ٬ ﻭ ﻻ ﺍﻟﻐﻢﱠ ﻳﺼﺤﱢ
٬ ﻻ ﺗﻌ ﺶْ ﻓ ﻲ ﻛ ﺎﺑﻮﺱ ﺍﻟﻤﺎﺿ ﻲ ﻭﺗﺤ ﺖ ﻣﻈﻠ ﺔِ ﺍﻟﻔﺎﺋ ﺖِ ٬ ﺃﻧﻘ ﺬْ ﻧﻔ ﺴﻚ ﻣ ﻦ ﺷ ﺒﺢِ
ﺼِ ﺒﱢﻪِ ٬ ﻭﺍﻟﺸﻤﺲ ﺇﻟ ﻰ ﻣﻄﻠﻌِ ﻬ ﺎ ٬ ﻭﺍﻟﻄﻔ ﻞ ﺇﻟ ﻰ ﺍﻟﻤﺎﺿﻲ ٬ ﺃﺗﺮﻳﺪُ ﺃﻥ ﺗ ﺮُﺩﱠ ﺍﻟﻨﻬﺮ ﺇﻟﻰ ﻣَ
ﺑﻄﻦ ﺃ ﻣﱢﻪِ ٬ ﻭﺍﻟﻠ ﺒﻦ ﺇﻟ ﻰ ﺍﻟﺜ ﺪﻱ ٬ ﻭﺍﻟﺪﻣﻌ ﺔ ﺇﻟ ﻰ ﺍﻟﻌ ﻴﻦِ ٬ ﺇﻥﱠ ﺗﻔﺎﻋﻠ ﻚ ﻣ ﻊ ﺍﻟﻤﺎﺿ ﻲ٬
ﻭﻗﻠﻘ ﻚ ﻣﻨ ﻪُ ﻭﺍﺣﺘﺮﺍﻗ ﻚ ﺑﻨ ﺎﺭﻩِ ٬ ﻭﺍﻧﻄﺮﺍﺣ ﻚ ﻋﻠ ﻰ ﺃﻋﺘﺎﺑ ﻪِ ﻭﺿ ﻊٌ ﻣﺄﺳ ﺎﻭﻱﱞ ﺭﻫﻴ ﺐٌ
ﻣﺨﻴﻒٌ ﻣﻔﺰﻉٌ.
ﺮﺍءﺓُ ﻓ ﻲ ﺩﻓﺘ ﺮ ﺍﻟﻤﺎﺿ ﻲ ﺿ ﻴﺎﻉٌ ﻟﻠﺤﺎﺿ ﺮِ ٬ ﻭﺗﻤﺰﻳ ﻖٌ ﻟﻠﺠﻬ ﺪِ ٬ ﻭﻧ ﺴْ ﻒٌ ﺍﻟﻘ
ﺧﻠَ ﺖْ ﴾ ﺍﻧﺘﻬ ﻰ
ﻟﻠﺴﺎﻋﺔِ ﺍﻟﺮﺍﻫﻨﺔِ ٬ ﺫﻛﺮ ﺍﷲُ ﺍﻷﻣﻢ ﻭﻣﺎ ﻓﻌﻠﺖْ ﺛﻢ ﻗ ﺎﻝِ ﴿ : ﺗﻠْ ﻚَ ﺃُﻣﱠ ﺔٌ ﻗَ ﺪَْ
ﺍﻷﻣﺮُ ﻭﻗُ ﻀِ ﻲ ٬ ﻭﻻ ﻃﺎﺋﻞ ﻣﻦ ﺗﺸﺮﻳﺢِ ﺟﺜﺔ ﺍﻟﺰﻣﺎﻥِ ٬ ﻭﺇﻋﺎﺩﺓِ ﻋﺠﻠﺔِ ﺍﻟﺘﺎ ﺭﻳﺦ.
ﻻ ﲢﺰﻥ
10
ﺇﻥ ﺍﻟ ﺬﻱ ﻳﻌ ﻮﺩُ ﻟﻠﻤﺎﺿ ﻲ ٬ ﻛﺎﻟ ﺬﻱ ﻳﻄﺤ ﻦُ ﺍﻟﻄﺤ ﻴﻦ ﻭﻫ ﻮ ﻣﻄﺤ ﻮﻥٌ ﺃﺻ ﻼً٬
ﻭﻛﺎﻟﺬﻱ ﻳﻨﺸﺮُ ﻧﺸﺎﺭﺓُ ﺍﻟﺨﺸﺐِ . ﻭﻗﺪﻳﻤﺎً ﻗﺎﻟﻮﺍ ﻟﻤ ﻦ ﻳﺒﻜ ﻲ ﻋﻠ ﻰ ﺍﻟﻤﺎﺿ ﻲ : ﻻ ﺗﺨ ﺮﺝ
ﺍﻷﻣﻮﺍﺕ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ٬ ﻭﻗﺪ ﺫﻛﺮ ﻣﻦ ﻳﺘﺤﺪﺙُ ﻋﻠﻰ ﺃﻟﺴﻨﺔِ ﺍﻟﺒﻬﺎﺋﻢِ ﺃﻧﻬﻢْ ﻗ ﺎﻟﻮﺍ ﻟﻠﺤﻤ ﺎﺭِ
: ﻟﻢَ ﻻ ﺗﺠﺘﺮﱡ ؟ ﻗﺎﻝ : ﺃﻛﺮﻩُ ﺍﻟﻜﺬِ ﺏ.
ﺇﻥ ﺑﻼءﻧ ﺎ ﺃﻧﻨ ﺎ ﻧﻌْ ﺠ ﺰُ ﻋ ﻦ ﺣﺎﺿِ ﺮﻧﺎ ﻭﻧ ﺸﺘﻐﻞُ ﺑﻤﺎﺿ ﻴﻨﺎ ٬ ﻧﻬﻤ ﻞُ ﻗ ﺼﻮﺭﻧﺎ
ﺍﻟﺠﻤﻴﻠﺔ ٬ ﻭﻧﻨﺪﺏُ ﺍﻷﻃﻼﻝ ﺍﻟﺒﺎﻟﻴ ﺔ ٬ ﻭﻟ ﺌﻦِ ﺍﺟﺘﻤﻌ ﺖِ ﺍﻹﻧ ﺲُ ﻭﺍﻟﺠ ﻦﱡ ﻋﻠ ﻰ ﺇﻋ ﺎﺩﺓِ ﻣ ﺎ
ﻣﻀﻰ ﻟﻤﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ؛ ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﺤﺎﻝُ ﺑﻌﻴﻨﻪ.
ﺇﻥ ﺍﻟﻨﺎﺱ ﻻ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻰ ﺍﻟﻮﺭﺍءِ ﻭﻻ ﻳﻠﺘﻔﺘﻮﻥ ﺇﻟﻰ ﺍﻟﺨﻠﻒِ ؛ ﻷﻥﱠ ﺍﻟﺮﱢ ﻳﺢ ﺗﺘﺠ ﻪُ
ﺇﻟﻰ ﺍﻷﻣﺎﻡِ ﻭﺍﻟﻤﺎءُ ﻳﻨﺤﺪﺭُ ﺇﻟﻰ ﺍﻷﻣﺎﻡِ ٬ ﻭﺍﻟﻘﺎﻓﻠﺔُ ﺗﺴﻴﺮُ ﺇﻟﻰ ﺍﻷﻣﺎﻡِ ٬ ﻓ ﻼ ﺗﺨ ﺎﻟﻒْ ﺳُ ﻨّ ﺔ
ﺍﻟﺤﻴﺎﺓ.
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ﻳﻮﻣﻚ ﻳﻮﻣﻚَ
ﺇﺫﺍ ﺃﺻ ﺒﺤﺖَ ﻓ ﻼ ﺗﻨﺘﻈ ﺮ ﺍﻟﻤ ﺴﺎءُ ٬ ﺍﻟﻴ ﻮﻡ ﻓﺤ ﺴْ ﺐُ ﺳ ﺘﻌﻴﺶُ ٬ ﻓ ﻼ ﺃﻣ ﺲُ ﺍﻟ ﺬﻱ
ﺫﻫﺐ ﺑﺨﻴﺮِ ﻩِ ﻭﺷﺮِ ﻩِ ٬ ﻭﻻ ﺍﻟﻐﺪُ ﺍﻟﺬﻱ ﻟﻢ ﻳ ﺄ ﺕِ ﺇﻟﻰ ﺍﻵ ﻥ . ﺍﻟﻴﻮﻡُ ﺍﻟﺬﻱ ﺃ ﻇ ﻠﱠﺘْ ﻚَ ﺷﻤ ﺴُ ﻪ٬
ﻭﺃﺩﺭﻛﻚ ﻧﻬﺎﺭُ ﻩُ ﻫﻮ ﻳﻮﻣُ ﻚ ﻓﺤﺴْ ﺐُ ٬ ﻋﻤﺮُ ﻙ ﻳﻮﻡٌ ﻭﺍﺣ ﺪٌ ٬ ﻓﺎﺟﻌ ﻞْ ﻓ ﻲ ﺧﻠ ﺪِ ﻙ ﺍﻟﻌ ﻴﺶ
ﻟﻬ ﺬﺍ ﺍﻟﻴ ﻮﻡِ ﻭﻛﺄﻧ ﻚ ﻭﻟ ﺪﺕ ﻓﻴ ﻪِ ﻭﺗﻤ ﻮﺕُ ﻓﻴ ﻪِ ٬ ﺣﻴﻨﻬ ﺎ ﻻ ﺗﺘﻌﺜ ﺮُ ﺣﻴﺎﺗُ ﻚ ﺑ ﻴﻦ ﻫ ﺎﺟﺲِ
ﺍﻟﻤﺎﺿﻲ ﻭﻫ ﻤﱢﻪِ ﻭﻏ ﻤﱢﻪِ ٬ ﻭﺑﻴﻦ ﺗﻮﻗﻊِ ﺍﻟﻤﺴﺘﻘﺒﻞِ ﻭﺷﺒﺤِ ﻪِ ﺍﻟﻤﺨﻴ ﻒِ ﻭﺯﺣﻔِ ﻪِ ﺍﻟﻤﺮﻋ ﺐِ٬
ﻟﻠﻴﻮﻡِ ﻓﻘﻂْ ﺍﺻﺮﻑْ ﺗﺮﻛﻴﺰﻙ ﻭﺍﻫﺘﻤﺎﻣﻚ ﻭﺇﺑﺪﺍﻋﻚ ﻭﻛﺪﱠ ﻙ ﻭﺟ ﺪﱠ ﻙ ٬ ﻓﻠﻬ ﺬﺍ ﺍﻟﻴ ﻮﻡِ ﻻﺑ ﺪ
ﺃﻥ ﺗﻘﺪﻡ ﺻﻼﺓً ﺧﺎﺷﻌﺔً ﻭﺗﻼﻭﺓً ﺑﺘﺪﺑﺮٍ ﻭﺍﻃﻼﻋ ﺎً ﺑﺘﺄﻣ ﻞٍ ٬ ﻭﺫِ ﻛْ ﺮﺍً ﺑﺤ ﻀﻮﺭٍ ٬ ﻭﺍﺗﺰﺍﻧ ﺎً
ﻓﻲ ﺍﻷﻣﻮﺭ ٬ ﻭﺣُ ﺴْ ﻨﺎً ﻓﻲ ﺧﻠﻖِ ٬ ﻭﺭﺿﺎً ﺑﺎﻟﻤﻘ ﺴﻮﻡِ ٬ ﻭﺍﻫﺘﻤﺎﻣ ﺎً ﺑ ﺎﻟﻤﻈﻬﺮِ ٬ ﻭﺍﻋﺘﻨ ﺎءً
ﺑﺎﻟﺠﺴﻢِ ٬ ﻭﻧﻔﻌﺎً ﻟﻶﺧﺮﻳﻦ.
ﻟﻠ ﻴﻮﻡ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻧ ﺖ ﻓﻴ ﻪ ﻓﺘﻘُ ﺴﱢ ﻢ ﺳ ﺎﻋﺎﺗِ ﻪ ﻭﺗﺠﻌ ﻞ ﻣ ﻦ ﺩﻗﺎﺋﻘ ﻪ ﺳ ﻨﻮﺍﺕٍ ٬ ﻭﻣ ﻦ
ﺷﻬﻮﺭﺍً ٬ ﺗﺰﺭﻉُ ﻓﻴﻪ ﺍﻟﺨﻴْ ﺮ ٬ ﺗُ ﺴﺪﻱ ﻓﻴﻪ ﺍﻟﺠﻤﻴﻞ ٬ ﺗ ﺴﺘﻐﻔﺮُ ﻓﻴ ﻪ ﻣ ﻦ ﺍﻟ ﺬﻧﺐ٬ ﺛﻮﺍﻧﻴﻪِ
ﺗﺬﻛﺮُ ﻓﻴﻪ ﺍﻟﺮﺏﱠ ٬ ﺗﺘﻬﻴ ﺄ ﻟﻠﺮﺣﻴﻞِ ٬ ﺗﻌﻴﺶُ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﺮﺣﺎً ﻭﺳﺮﻭﺭﺍً ٬ ﻭﺃﻣﻨ ﺎً ﻭﺳ ﻜﻴﻨﺔً
٬ ﺗﺮﺿﻰ ﻓﻴﻪ ﺑﺮﺯﻗِ ﻚ ٬ ﺑﺰﻭﺟﺘِ ﻚ ٬ ﺑﺄﻃﻔﺎﻟِ ﻚ ﺑﻮﻇﻴﻔﺘﻚ ٬ ﺑﺒﻴﺘِ ﻚ ٬ ﺑﻌﻠﻤِ ﻚ ٬ ﺑﻤُ ﺴْ ﺘﻮﺍﻙ
﴿ ﻓَﺨُﺬْ ﻣَﺎ ﺁ َﺗ ْﻴ ُﺘﻚََ ﻭﻛُﻦ ﱢﻣﻦَ ﺍﻟﺸﱠﺎﻛِﺮِﻳﻦَ ﴾ ﺗﻌ ﻴﺶُ ﻫ ﺬﺍ ﺍﻟﻴ ﻮﻡ ﺑ ﻼ ﺣُ ﺰْﻥٍ ﻭﻻ ﺍﻧﺰﻋ ﺎﺝٍ٬
ﻭﻻ ﺳﺨﻂٍ ﻭﻻ ﺣﻘﺪٍ ٬ ﻭﻻ ﺣﺴﺪٍ .
ﻻ ﲢﺰﻥ
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ﺇﻥ ﻋﻠﻴﻚ ﺃﻥ ﺗﻜﺘﺐ ﻋﻠﻰ ﻟﻮﺡِ ﻗﻠﺒﻚ ﻋﺒﺎﺭﺓً ﻭﺍﺣﺪﺓ ﺗﺠﻌﻠُ ﻬ ﺎ ﺃﻳ ﻀﺎً ﻋﻠ ﻰ ﻣﻜﺘﺒ ﻚ
ﻀُﺮﱡ ﻙ ﺗﻘﻮﻝ ﺍﻟﻌﺒﺎﺭﺓ ) : ﻳﻮ ﻣﻚ ﻳﻮﻣُ ﻚ .( ﺇﺫﺍ ﺃﻛﻠﺖ ﺧﺒﺰﺍً ﺣﺎ ﺭّﺍً ﺷﻬ ﻴّﺎً ﻫ ﺬﺍ ﺍﻟﻴ ﻮﻡ ﻓﻬ ﻞ ﻳ
ﺧﺒﺰُ ﺍﻷﻣﺲِ ﺍﻟﺠﺎﻑﱢ ﺍﻟﺮﺩﻱء ٬ ﺃﻭ ﺧﺒﺰُ ﻏﺪٍ ﺍﻟﻐﺎﺋﺐِ ﺍﻟﻤﻨﺘﻈﺮِ.
ﺇﺫﺍ ﺷﺮﺑﺖ ﻣ ﺎءً ﻋ ﺬﺑﺎً ﺯﻻﻻً ﻫ ﺬﺍ ﺍﻟﻴ ﻮْ ﻡ ٬ ﻓﻠﻤ ﺎﺫﺍ ﺗﺤ ﺰﻥُ ﻣ ﻦ ﻣ ﺎءِ ﺃﻣ ﺲ ﺍﻟﻤﻠ ﺢِ
ﺍﻷﺟﺎﺝِ ٬ ﺃﻭ ﺗﻬﺘﻢﱡ ﻟﻤﺎءِ ﻏﺪٍ ﺍﻵﺳﻦِ ﺍﻟﺤﺎﺭﱢ.
ﺇﻧ ﻚ ﻟ ﻮ ﺻ ﺪﻗﺖ ﻣ ﻊ ﻧﻔ ﺴِ ﻚ ﺑ ﺈﺭﺍﺩﺓٍ ﻓﻮﻻﺫﻳ ﺔٍ ﺻ ﺎﺭﻣﺔٍ ﻋﺎﺭﻣ ﺔٍ ﻷﺧ ﻀﻌﺘﻬﺎ
ﻟﻨﻈﺮﻳﺔ ) : ﻟﻦ ﺃﻋﻴﺶ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻴﻮْ ﻡ . ( ﺣﻴﻨﻬﺎ ﺗﺴﺘﻐﻞﱡ ﻛ ﻞﱠ ﻟﺤﻈ ﺔ ﻓ ﻲ ﻫ ﺬﺍ ﺍﻟﻴ ﻮﻡ ﻓ ﻲ
ﺑﻨﺎءِ ﻛﻴﺎﻧِ ﻚ ﻭﺗﻨﻤﻴﺔِ ﻣﻮﺍﻫﺒﻚ ٬ ﻭﺗﺰﻛﻴ ﺔِ ﻋﻤﻠ ﻚُ ٬ ﻓﺘﻘ ﻮﻝ : ﻟﻠﻴ ﻮﻡ ﻓﻘ ﻂْ ﺃُ ﻫ ﺬﱢ ﺏُ ﺃﻟﻔ ﺎﻇﻲ
ﻓ ﻼ ﺃﻧﻄ ﻖُ ﻫُ ﺠ ﺮﺍً ﺃﻭ ﻓُ ﺤْ ﺸﺎً ٬ ﺃﻭ ﺳ ﺒّ ﺎً ٬ ﺃﻭ ﻏﻴﺒ ﺔً ٬ ﻟﻠﻴ ﻮﻡ ﻓﻘ ﻂْ ﺳ ﻮﻑ ﺃﺭﺗ ﺐُ ﺑﻴﺘ ﻲ
ﻭﻣﻜﺘﺒﺘﻲ ٬ ﻓﻼ ﺍﺭﺗﺒﺎﻙٌ ﻭﻻ ﺑﻌﺜﺮﺓٌ ٬ ﻭﺇﻧﻤ ﺎ ﻧﻈ ﺎﻡٌ ﻭﺭﺗﺎﺑ ﺔٌ . ﻟﻠﻴ ﻮﻡ ﻓﻘ ﻂ ﺳ ﻮﻑ ﺃﻋ ﻴﺶُ
ﻓ ﺄﻋﺘﻨﻲ ﺑﻨﻈﺎﻓ ﺔِ ﺟ ﺴﻤﻲ ٬ ﻭﺗﺤ ﺴﻴﻦ ﻣﻈﻬ ﺮﻱ ﻭﺍﻻﻫﺘﻤ ﺎﻡِ ﺑﻬﻨ ﺪﺍﻣﻲ ٬ ﻭﺍﻻﺗ ﺰﺍﻥِ ﻓ ﻲ
ﻣﺸﻴﺘﻲ ﻭﻛﻼﻣﻲ ﻭﺣﺮﻛﺎﺗﻲ.
ﻟﻠﻴ ﻮﻡ ﻓﻘ ﻂْ ﺳ ﺄﻋﻴﺶُ ﻓﺄﺟﺘﻬ ﺪُ ﻓ ﻲ ﻃﺎﻋ ﺔِ ﺭﺑﱢ ﻲ ٬ ﻭﺗﺄﺩﻳ ﺔِ ﺻ ﻼﺗﻲ ﻋﻠ ﻰ ﺃ ﻛﻤ ﻞِ
ﻭﺟﻪِ ٬ ﻭﺍﻟﺘﺰﻭﺩِ ﺑﺎﻟﻨﻮﺍﻓﻞِ ٬ ﻭﺗﻌﺎﻫﺪِ ﻣﺼﺤﻔﻲ ٬ ﻭﺍﻟﻨﻈ ﺮِ ﻓ ﻲ ﻛﺘﺒ ﻲ ٬ ﻭﺣﻔ ﻆِ ﻓﺎﺋ ﺪﺓٍ٬
ﻭﻣﻄﺎﻟﻌﺔِ ﻛﺘﺎﺏٍ ﻧﺎﻓﻊٍ.
ﻟﻠﻴ ﻮﻡِ ﻓﻘ ﻂْ ﺳ ﺄﻋﻴﺶُ ﻓ ﺄﻏﺮﺱُ ﻓ ﻲ ﻗﻠﺒ ﻲ ﺍﻟﻔ ﻀﻴﻠﺔً ﻭﺃﺟﺘ ﺚﱡ ﻣﻨ ﻪ ﺷ ﺠﺮﺓ ﺍﻟ ﺸﺮﱢ
ﻏِﻞ ﻭﺳﻮءِ ﻇﻦﱟ. ﺑﻐﺼﻮﻧِ ﻬﺎ ﺍﻟﺸﺎﺋﻜﺔِ ﻣﻦ ﻛِ ﺒْﺮٍ ﻭﻋُ ﺠﺐٍ ﻭﺭﻳﺎءٍ ﻭﺣﺴﺪٍ ﻭﺣﻘﺪٍ ﻭ
ﻟﻠﻴﻮﻡ ﻓﻘ ﻂ ﺳﻮﻑ ﺃﻋﻴﺶُ ﻓﺄﻧﻔﻊُ ﺍﻵ ﺧﺮﻳﻦ ٬ ﻭﺃﺳﺪﻱ ﺍﻟﺠﻤﻴﻞَ ﺇﻟ ﻰ ﺍﻟﻐﻴ ﺮ ٬ ﺃﻋ ﻮﺩُ
ﻣﺮﻳﻀﺎً ٬ ﺃﺷ ﻴﱢﻊُ ﺟﻨﺎﺯﺓً ٬ ﺃ ﺩُﻝﱡ ﺣﻴ ﺮﺍﻥ ٬ ﺃُ ﻃﻌ ﻢُ ﺟﺎﺋﻌ ﺎً ٬ ﺃﻓ ﺮﱢ ﺝُ ﻋ ﻦ ﻣﻜ ﺮﻭﺏٍ ٬ ﺃﻗ ﻒٌ
ﻣﻊ ﻣﻈﻠﻮﻡٍ ٬ ﺃﺷﻔﻊُ ﻟﻀﻌﻴﻒٍ ٬ ﺃﻭﺍﺳﻲ ﻣﻨﻜﻮﺑﺎً ٬ ﺃ ﻛﺮﻡُ ﻋﺎﻟﻤﺎً ٬ ﺃﺭﺣ ﻢُ ﺻ ﻐﻴﺮﺍً ٬ ﺃﺟِ ﻞﱡ
ﻛﺒﻴﺮﺍً.
ﻟﻠﻴﻮﻡ ﻓﻘﻂ ﺳﺄﻋﻴﺶُ ؛ ﻓﻴﺎ ﻣ ﺎﺽٍ ﺫﻫ ﺐ ﻭﺍﻧﺘﻬ ﻰ ﺍﻏ ﺮﺏْ ﻛﺸﻤِ ﺴﻚ ٬ ﻓﻠ ﻦ ﺃﺑﻜ ﻲ
ﻋﻠﻴﻚ ﻭﻟ ﻦ ﺗﺮﺍﻧ ﻲ ﺃﻗ ﻒُ ﻷﺗ ﺬﻛﺮﻙ ﻟﺤﻈ ﺔ ؛ ﻷﻧ ﻚ ﺗﺮﻛﺘﻨ ﺎ ﻭﻫﺠﺮﺗﻨ ﺎ ﻭﺍﺭﺗﺤﻠْ ﺖ ﻋﻨﱠ ﺎ
ﻭﻟﻦ ﺗﻌﻮﺩ ﺇﻟﻴﻨﺎ ﺃﺑﺪ ﺍﻵ ﺑﺪﻳﻦ.
ﻭﻳﺎ ﻣﺴﺘﻘﺒﻞُ ﺃﻧْ ﺖ ﻓﻲ ﻋﺎﻟﻢِ ﺍﻟﻐﻴﺐِ ﻓﻠﻦْ ﺃﺗﻌﺎﻣﻞ ﻣ ﻊ ﺍﻷﺣ ﻼﻡِ ٬ ﻭﻟ ﻦ ﺃﺑﻴ ﻊ ﻧﻔ ﺴﻲ
ﺠﱠﻞَ ﻣﻴﻼﺩ ﻣﻔﻘﻮﺩٍ ٬ ﻷﻥﱠ ﻏﺪﺍً ﻻ ﺷﻲء ؛ ﻷﻧﻪ ﻟ ﻢ ﻳﺨﻠ ﻖ ﻭﻷﻧ ﻪ ﻟ ﻢ ﻣﻊ ﺍﻷﻭﻫﺎﻡ ﻭﻟﻦ ﺃﺗﻌ
ﻳﻜﻦ ﻣﺬﻛﻮﺭﺍً.
ﻳﻮﻣﻚ ﻳﻮﻣُ ﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥُ ﺃﺭﻭﻉُ ﻛﻠﻤﺔٍ ﻓﻲ ﻗ ﺎﻣﻮﺱِ ﺍﻟ ﺴﻌﺎﺩﺓِ ﻟﻤ ﻦ ﺃﺭﺍﺩ ﺍﻟﺤﻴ ﺎﺓ
ﺣُﻠِ ﻠﻬﺎ.
ﻓﻲ ﺃﺑﻬﻰ ﺻﻮﺭِ ﻫﺎ ﻭﺃﺟﻤﻞِ
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ﻻ ﲢﺰﻥ
12
ﺍﺗﺮﻙِ ﺍﻟﻤﺴﺘﻘﺒﻞَ ﺣﺘﻰ ﻳ ﺄ ﺗﻲَ
ﺠﻠُﻮﻩُ ﴾ ﻻ ﺗﺴﺘﺒﻖِ ﺍﻷﺣﺪﺍﺙ ٬ ﺃﺗﺮﻳﺪُ ﺇﺟﻬ ﺎﺽ ﺍﻟﺤﻤِ
ﻞ ﺴ ﺘَﻌْ ِ
﴿ ﺃَﺗَﻰ ﺃَﻣْﺮُ ﺍﻟﻠّﻪِ ﻓَﻼَ ﺗَ ْ
ﻗﺒْ ﻞ ﺗﻤﺎ ﻣِﻪِ ؟ ! ﻭﻗﻄﻒ ﺍﻟﺜﻤﺮﺓِ ﻗﺒﻞ ﺍﻟﻨ ﻀﺞ ؟ ! ﺇﻥﱠ ﻏ ﺪﺍً ﻣﻔﻘ ﻮﺩٌ ﻻ ﺣﻘﻴﻘ ﺔ ﻟ ﻪُ ٬ ﻟ ﻴﺲ ﻟ ﻪ
ﺟﱠﺲُ ﻣ ﻦ ﻣ ﺼﺎ ﺋِ ﺒِﻪِ٬ ﻭﺟﻮﺩٌ ٬ ﻭﻻ ﻃﻌﻢٌ ٬ ﻭﻻ ﻟﻮﻥٌ ٬ ﻓﻠﻤﺎﺫﺍ ﻧﺸﻐﻞُ ﺃﻧﻔ ﺴﻨﺎ ﺑ ﻪِ ٬ ﻭﻧﺘ ﻮ
ﻭﻧﻬﺘﻢﱡ ﻟﺤﻮﺍﺩﺛﻪِ ٬ ﻧﺘﻮﻗﻊُ ﻛﻮﺍﺭﺛﻪُ ٬ ﻭﻻ ﻧﺪ ﺭﻱ ﻫﻞْ ﻳُ ﺤﺎﻝُ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪُ ٬ ﺃﻭ ﻧﻠﻘ ﺎﻩُ ٬ ﻓ ﺈﺫﺍ
ﻫﻮ ﺳﺮﻭﺭٌ ﻭﺣﺒﻮﺭٌ ؟ ! ﺍﻟﻤﻬﻢﱡ ﺃﻧﻪ ﻓ ﻲ ﻋ ﺎﻟﻢِ ﺍﻟﻐﻴ ﺐِ ﻟ ﻢ ﻳ ﺼﻞْ ﺇﻟ ﻰ ﺍﻷﺭﺽِ ﺑﻌْ ﺪَ ٬ ﺇﻥ
ﻋﻠﻴﻨﺎ ﺃﻥْ ﻻ ﻧﻌﺒﺮ ﺟﺴﺮﺍً ﺣﺘﻰ ﻧﺄﺗﻴﻪ ٬ ﻭﻣﻦ ﻳﺪﺭﻱ؟ ﻟﻌﻠﱠ ﻨﺎ ﻧﻘِ ﻒ ﻗﺒ ﻞ ﻭﺻ ﻮﻝِ ﺍﻟﺠ ﺴﺮِ
٬ ﺃﻭ ﻟﻌﻞﱠ ﺍﻟﺠﺴﺮَ ﻳﻨﻬﺎﺭُ ﻗﺒْ ﻞ ﻭﺻﻮﻟِ ﻨﺎ ٬ ﻭﺭﺑﱠ ﻤﺎ ﻭﺻﻠﻨﺎ ﺍﻟﺠ ﺴﺮ ﻭﻣﺮﺭﻧﺎ ﻋﻠﻴﻪ ﺑﺴﻼﻡٍ.
ﺇﻥ ﺇﻋﻄﺎء ﺍﻟﺬﻫﻦِ ﻣﺴﺎﺣﺔً ﺃﻭﺳﻊ ﻟﻠﺘﻔﻜﻴﺮِ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞِ ﻭﻓ ﺘﺢِ ﻛﺘ ﺎﺏِ ﺍﻟﻐﻴ ﺐِ ﺛ ﻢ
ﺍﻻﻛﺘﻮﺍءِ ﺑﺎﻟﻤﺰﻋﺠ ﺎﺕِ ﺍﻟﻤﺘﻮﻗﻌ ﺔِ ﻣﻤﻘ ﻮﺕٌ ﺷ ﺮﻋﺎً ؛ ﻷﻧ ﻪ ﻃ ﻮﻝُ ﺃﻣ ﻞٍ ٬ ﻭﻫ ﻮ ﻣ ﺬﻣﻮﻡٌ
ﻋﻘﻼً ؛ ﻷﻧﻪ ﻣﺼﺎﺭﻋﺔُ ﻟﻠﻈﻞﱢ . ﺇﻥ ﻛﺜﻴﺮﺍً ﻣ ﻦ ﻫ ﺬﺍ ﺍﻟﻌ ﺎﻟﻢ ﻳﺘﻮﻗُ ﻊ ﻓ ﻲ ﻣُ ﺴﺘﻘﺒﻠﻪِ ﺍﻟﺠ ﻮﻉَ
ﺍﻟﻌﺮﻱ ﻭﺍﻟﻤﺮﺽَ ﻭﺍﻟﻔﻘﺮَ ﻭﺍﻟﻤﺼﺎﺋﺐَ ٬ ﻭﻫﺬﺍ ﻛﻠﱡ ﻪ ﻣ ﻦ ﻣُ ﻘ ﺮﺭﺍﺕِ ﻣ ﺪﺍﺭﺱِ ﺍﻟ ﺸﻴﻄﺎﻥِ
ﻀﻼً. ﴾
ﺸﻴْﻄَﺎﻥَُ ﻳﻌِ ُﺪ ُﻛﻢُ ﺍﻟْ َﻔﻘْﺮَ ﻭَ َﻳﺄْﻣُ ُﺮﻛُﻢ ﺑِﺎﻟْﻔَﺤْﺸَﺎء ﻭَﺍﻟﻠّﻪَُ ﻳﻌِ ُﺪﻛُﻢ ﱠﻣ ْﻐﻔِﺮَﺓً ﱢﻣﻨْﻪُ ﻭَ َﻓ ْ
﴿ ﺍﻟ ﱠ
ﻛﺜﻴﺮٌ ﻫﻢْ ﺍﻟﺬﻳﻦ ﻳﺒﻜﻮﻥ ؛ ﻷﻧﻬﻢ ﺳﻮﻑ ﻳﺠﻮﻋﻮﻥ ﻏﺪﺍً ٬ ﻭﺳﻮﻑ ﻳﻤﺮﺿ ﻮﻥ ﺑﻌ ﺪ
ﺳﻨﺔٍ ٬ ﻭ ﺳﻮﻑ ﻳﻨﺘﻬﻲ ﺍﻟﻌﺎﻟﻢُ ﺑﻌﺪ ﻣﺎﺋﺔِ ﻋﺎﻡ . ﺇﻥﱠ ﺍﻟﺬﻱ ﻋﻤﺮُ ﻩ ﻓﻲ ﻳﺪ ﻏﻴﺮﻩ ﻻ ﻳﻨﺒﻐ ﻲ ﻟ ﻪُ
ﺃﻥ ﻳﺮﺍﻫﻦ ﻋﻠﻰ ﺍﻟﻌﺪﻡٍ ٬ ﻭﺍﻟﺬﻱ ﻻ ﻳﺪﺭِ ﻱ ﻣﺘﻰ ﻳﻤﻮﺕُ ﻻ ﻳﺠ ﻮﺯُ ﻟ ﻪُ ﺍﻻﺷ ﺘﻐﺎﻝُ ﺑ ﺸﻲءٍ
ﻣﻔﻘﻮﺩٍ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ.
ﺍﺗ ﺮﻙ ﻏ ﺪﺍً ﺣﺘ ﻰ ﻳﺄﺗﻴ ﻚ ٬ ﻻ ﺗ ﺴﺄﻝ ﻋ ﻦ ﺃﺧﺒ ﺎﺭِ ﻩ ٬ ﻻ ﺗﻨﺘﻈ ﺮ ﺯﺣﻮﻓ ﻪ ٬ ﻷﻧ ﻚ
ﻣﺸﻐﻮﻝٌ ﺑﺎﻟﻴﻮﻡ.
ﻭ ﺇ ﻥ ﺗ ﻌﺠﺐْ ﻓﻌﺠﺐٌ ﻫ ﺆﻻء ﻳﻘﺘﺮﺿ ﻮﻥ ﺍﻟﻬ ﻢﱠ ﻧﻘ ﺪﺍً ﻟﻴﻘ ﻀﻮﻩ ﻧ ﺴﻴﺌﺔً ﻓ ﻲ ﻳ ﻮﻡٍ ﻟ ﻢ
ﺗُ ﺸﺮﻕ ﺷﻤﺴُ ﻪ ﻭﻟﻢ ﻳﺮ ﺍﻟﻨﻮﺭ ٬ ﻓﺤﺬﺍﺭ ﻣﻦ ﻃﻮﻝِ ﺍﻷ ﻣﻞِ.
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ﻛﻴﻒ ﺗﻮﺍﺟﻪ ﺍﻟﻨﻘﺪ ﺍﻵ ﺛﻢ ؟
ﺳﺒﱡ ﻮﺍ ﺍﻟﺨﺎﻟﻖ ﺍﻟﺮﱠ ﺍﺯﻕ ﺟﻞﱠ ﻓﻲ ﻋﻼﻩ ٬ ﻭﺷﺘﻤﻮﺍ ﺍﻟﻮﺍﺣﺪ ﺍ ﻷﺣ ﺪ ﺍﻟﺮﱡ ﻗﻌﺎءُ ﺍﻟﺴﱡ ﺨﻔﺎءُ
ﻻ ﺇﻟ ﻪ ﺇﻻ ﻫ ﻮ ٬ ﻓﻤ ﺎﺫﺍ ﺃﺗﻮﻗ ﻊُ ﺃﻧ ﺎ ﻭﺃﻧ ﺖ ﻭﻧﺤ ﻦُ ﺃﻫ ﻞ ﺍﻟﺤﻴ ﻒ ﻭﺍﻟﺨﻄ ﺄ ٬ ﺇﻧ ﻚ ﺳ ﻮﻑ
ﺗﻮﺍﺟ ﻪُ ﻓ ﻲ ﺣﻴﺎﺗِ ﻚ ﺣﺮْ ﺑ ﺎً ! ﺿﺮُ ﻭﺳ ﺎُ ﻻ ﻫ ﻮﺍﺩﺓ ﻓﻴﻬ ﺎ ﻣ ﻦ ﺍﻟﻨ ﻘ ﺪِ ﺍﻵ ﺛ ﻢِ ﺍﻟﻤ ﺮﱢ ٬ ﻭﻣ ﻦ
ﺍﻟﺘﺤﻄ ﻴﻢ ﺍﻟﻤ ﺪﺭﻭﺱِ ﺍﻟﻤﻘ ﺼﻮﺩِ ٬ ﻭﻣ ﻦ ﺍﻹﻫﺎﻧ ﺔِ ﺍﻟﻤﺘﻌﻤّ ﺪﺓِ ﻣ ﺎﺩﺍﻡ ﺃﻧ ﻚ ﺗُ ﻌﻄ ﻲ ﻭﺗﺒﻨ ﻲ
ﻭﺗﺆﺛﺮُ ﻭﺗﺴﻄﻊُ ﻭﺗﻠﻤﻊُ ٬ ﻭﻟﻦ ﻳ ﺴﻜﺖ ﻫ ﺆﻻءِ ﻋﻨ ﻚ ﺣﺘ ﻰ ﺗﺘﺨ ﺬ ﻧﻔﻘ ﺎً ﻓ ﻲ ﺍﻷﺭﺽِ ﺃﻭ
ﻻ ﲢﺰﻥ
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ﺳﻠﻤﺎً ﻓ ﻲ ﺍﻟ ﺴﻤﺎءِ ﻓﺘﻔ ﺮﱠ ﻣ ﻨ ﻬﻢ ٬ ﺃﻣ ﺎ ﻭﺃﻧ ﺖ ﺑ ﻴﻦ ﺃﻇﻬ ﺮِﻫِ ﻢْ ﻓ ﺎﻧﺘﻈﺮْ ﻣ ﻨﻬﻢْ ﻣ ﺎ ﻳ ﺴﻮﺅﻙ
ﻭﻳُ ﺒﻜﻲ ﻋﻴﻨﻚ ٬ ﻭﻳُ ﺪﻣﻲ ﻣﻘﻠﺘﻚ ٬ ﻭﻳﻘﺾﱡ ﻣﻀﺠﻌﻚ.
ﺇﻥ ﺍﻟﺠﺎﻟﺲ ﻋﻠﻰ ﺍﻷﺭﺽِ ﻻ ﻳ ﺴﻘﻂُ ٬ ﻭﺍﻟﻨ ﺎﺱُ ﻻ ﻳﺮﻓ ﺴﻮﻥ ﻛﻠﺒ ﺎً ﻣﻴﺘ ﺎً ٬ ﻟﻜ ﻨﻬﻢ
ﻳﻐﻀﺒﻮﻥ ﻋﻠﻴﻚ ﻷﻧﻚ ﻓُ ﻘْﺘَ ﻬﻢْ ﺻﻼﺣﺎً ٬ ﺃﻭ ﻋﻠﻤ ﺎً ٬ ﺃﻭ ﺃﺩﺑ ﺎً ٬ ﺃﻭ ﻣ ﺎﻻً ٬ ﻓﺄﻧ ﺖ ﻋﻨ ﺪﻫُ ﻢ
ﻣُ ﺬﻧﺐٌ ﻻ ﺗﻮﺑﺔ ﻟﻚ ﺣﺘﻰ ﺗﺘﺮﻙ ﻣﻮﺍﻫﺒ ﻚ ﻭﻧِ ﻌَ ﻢَ ﺍﷲِ ﻋﻠﻴ ﻚ ٬ ﻭﺗﻨﺨﻠ ﻊ ﻣ ﻦ ﻛ ﻞﱢ ﺻ ﻔﺎﺕِ
ﺍﻟﺤﻤ ﺪِ ٬ ﻭﺗﻨ ﺴﻠﺦ ﻣ ﻦ ﻛ ﻞﱢ ﻣﻌ ﺎﻧﻲ ﺍﻟﻨﺒ ﻞِ ٬ ﻭﺗﺒﻘ ﻰ ﺑﻠﻴ ﺪﺍً ! ﻏﺒﻴﱠ ﺎ ٬ ﺻ ﻔﺮﺍً ﻣﺤﻄﱠ ﻤ ﺎً٬
٬ ﻫﺬﺍ ﻣﺎ ﻳﺮﻳﺪﻭﻧﻪُ ﺑﺎﻟ ﻀﺒﻂِ . ﺇﺫﺍً ﻓﺎﺻ ﻤﺪ ﻟﻜ ﻼﻡِ ﻫ ﺆﻻءِ ﻭﻧﻘ ﺪﻫﻢْ ﻭﺗ ﺸﻮﻳﻬِ ﻬِ ﻢْ ﻣﻜﺪﻭﺩﺍً
ﺣُﺪٌ (( ﻭﻛﻦْ ﻛﺎﻟﺼﺨﺮﺓِ ﺍﻟﺼﺎﻣﺘﺔِ ﺍﻟﻤﻬﻴﺒﺔِ ﺗﺘﻜ ﺴﺮُ ﻋﻠﻴﻬ ﺎ ﺣﺒّ ﺎﺕُ ﻭﺗﺤﻘﻴﺮِ ﻫﻢْ )) ﺃﺛﺒﺖْ ﺃُ
ﺍﻟﺒ ﺮﺩِ ﻟﺘﺜﺒ ﺖ ﻭﺟﻮﺩﻫ ﺎ ﻭﻗُ ﺪﺭﺗﻬﺎ ﻋﻠ ﻰ ﺍﻟﺒﻘ ﺎءِ . ﺇﻧ ﻚ ﺇﻥْ ﺃﺻ ﻐﻴﺖ ﻟﻜ ﻼﻡِ ﻫ ﺆﻻءِ
ﻭﺗﻔﺎﻋﻠﺖ ﺑﻪ ﺣﻘﻘﺖ ﺃﻣﻨﻴﺘﻬُ ﻢ ﺍﻟﻐﺎﻟﻴﺔ ﻓﻲ ﺗﻌﻜﻴﺮِ ﺣﻴﺎﺗِ ﻚ ﻭﺗﻜ ﺪﻳﺮِ ﻋﻤ ﺮﻙ ٬ ﺃ ﻻ ﻓﺎﺻ ﻔﺢ
ﺍﻟﺼﱠ ﻔْ ﺢ ﺍﻟﺠﻤﻴﻞ ٬ ﺃﻻ ﻓ ﺄﻋﺮﺽْ ﻋ ﻨﻬﻢْ ﻭﻻ ﺗ ﻚُ ﻓ ﻲ ﺿ ﻴﻖٍ ﻣﻤ ﺎ ﻳﻤﻜ ﺮﻭﻥ . ﺇﻥ ﻧﻘ ﺪﻫﻢُ
ﺍﻟﺴﺨﻴﻒ ﺗﺮﺟﻤﺔٌ ﻣﺤﺘﺮﻣﺔٌ ﻟﻚ ٬ ﻭﺑﻘﺪﺭِ ﻭﺯﻧِ ﻚ ﻳﻜُ ﻮﻥ ﺍﻟﻨﻘﺪُ ﺍﻵ ﺛﻢُ ﺍﻟﻤﻔﺘﻌﻞُ.
ﺇﻧ ﻚ ﻟ ﻦْ ﺗ ﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻐﻠ ﻖ ﺃﻓ ﻮﺍﻩ ﻫ ﺆﻻءِ ٬ ﻭﻟ ﻦْ ﺗ ﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﺘﻘ ﻞ ﺃﻟ ﺴﻨﺘﻬﻢ
ﻢ ﻭﺗﺠﻨّ ﻴﻬﻢ ﺑﺘﺠﺎﻓﻴ ﻚ ﻟﻬ ﻢ ٬ ﻭﺇﻫﻤﺎﻟ ﻚ ﻟ ﺸﺄﻧﻬﻢْ٬
ﻟﻜﻨ ﻚ ﺗ ﺴﺘﻄﻴﻊُ ﺃﻥ ﺗ ﺪﻓﻦ ﻧﻘ ﺪﻫُ
ﻈ ُﻜﻢْ ﴾ ﺑ ﻞ ﺗ ﺴﺘﻄﻴﻊُ ﺃﻥْ ﺗ ﺼﺐﱠ ﻓ ﻲ ﺃﻓ ﻮﺍﻫِ ﻬِ ﻢُ ﻭ ﺍ ﻃﱢ ﺮﺍﺣﻚ ﻷﻗﻮﺍﻟﻬِ ﻢِ ﴿ .! ﻗُ ﻞْ ﻣُﻮﺗُ ﻮﺍِْ ﺑﻐَ ﻴْ ِ
ﺍﻟﺨ ﺮْ ﺩَﻝَ ﺑﺰﻳﺎﺩﺓِ ﻓ ﻀﺎﺋﻠﻚ ﻭﺗﺮﺑﻴ ﺔِ ﻣﺤﺎﺳ ﻨِ ﻚ ﻭﺗﻘ ﻮﻳﻢ ﺍﻋﻮﺟﺎﺟِ ﻚ . ﺇﻥْ ﻛﻨ ﺖ ﺗُ ﺮﻳ ﺪ ﺃﻥ
ﺗﻜﻮﻥ ﻣﻘﺒﻮﻻً ﻋﻨﺪ ﺍﻟﺠﻤﻴﻊ ٬ ﻣﺤﺒﻮﺑ ﺎً ﻟ ﺪﻯ ﺍﻟﻜ ﻞﱢ ٬ ﺳ ﻠﻴﻤﺎً ﻣ ﻦ ﺍﻟﻌﻴ ﻮﺏِ ﻋﻨ ﺪ ﺍﻟﻌ ﺎﻟﻢِ٬
ﻓﻘﺪْ ﻃﻠﺒﺖ ﻣﺴﺘﺤﻴﻼً ﻭﺃﻣﱠ ﻠﺖ ﺃﻣﻼً ﺑﻌﻴﺪﺍً.
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ﻻ ﺗﻨﺘﻈﺮْ ﺷﻜﺮﺍً ﻣﻦ ﺃ ﺣﺪٍ
ﺧﻠﻖ ﺍﷲُ ﺍﻟﻌﺒﺎﺩ ﻟﻴﺬﻛﺮﻭﻩُ ﻭﺭﺯﻕ ﺍﷲُ ﺍﻟﺨﻠﻴﻘﺔ ﻟﻴ ﺸﻜﺮﻭﻩُ ٬ ﻓﻌﺒ ﺪ ﺍﻟﻜﺜﻴ ﺮُ ﻏﻴ ﺮﻩ٬
ﻭﺷﻜﺮَ ﺍﻟﻐﺎﻟﺐُ ﺳﻮﺍﻩ ٬ ﻷﻥﱠ ﻃﺒﻴﻌﺔ ﺍﻟﺠﺤ ﻮﺩِ ﻭﺍﻟﻨﻜﺮﺍﻥِ ﻭﺍﻟﺠﻔﺎءِ ﻭ ﻛُﻔْ ﺮﺍﻥِ ﺍﻟ ﻨﱢ ﻌﻢ ﻏﺎﻟﺒ ﺔٌ
ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ٬ ﻓﻼ ﺗُ ﺼْ ﺪﻡْ ﺇﺫﺍ ﻭﺟﺪﺕ ﻫﺆﻻءِ ﻗﺪ ﻛﻔﺮﻭﺍ ﺟﻤﻴﻠﻚ ٬ ﻭﺃﺣﺮﻗ ﻮﺍ ﺇﺣ ﺴﺎﻧﻚ
٬ ﻭﻧﺴﻮﺍ ﻣﻌﺮﻭﻓﻚ ٬ ﺑﻞ ﺭﺑﻤﺎ ﻧﺎﺻﺒﻮﻙ ﺍﻟﻌِ ﺪﺍءَ ٬ ﻭﺭﻣ ﻮﻙ ﺑﻤﻨﺠﻨﻴ ﻖ ﺍﻟﺤﻘ ﺪِ ﺍﻟ ﺪﻓﻴﻦ٬
ﻻ ﻟ ﺸﻲءٍ ﺇﻻ ﻷﻧ ﻚ ﺃﺣ ﺴﻨﺖ ﺇﻟ ﻴﻬﻢْ ﴿ ﻭَﻣَ ﺎَ ﻧﻘَﻤُ ﻮﺍْ ﺇِﻻﱠَ ﺃﻥْ ﺃَ ْ
ﻏﻨَ ﺎ ُﻫﻢُ ﺍﻟﻠّ ﻪُ ﻭَﺭَﺳُ ﻮﻟُﻪُ ﻣِ ﻦ
ﻀﻠِﻪِ ﴾ ﻭﻃ ﺎﻟﻊْ ﺳ ﺠﻞﱠ ﺍﻟﻌ ﺎﻟﻢِ ﺍﻟﻤ ﺸﻬﻮﺩ ٬ ﻓ ﺈﺫﺍ ﻓ ﻲ ﻓ ﺼﻮ ﻟِﻪِ ﻗ ﺼﺔُ ﺃﺏٍ ﺭﺑﱠ ﻰ ﺍﺑﻨ ﻪُ ﻓَْ
ﻭﻏ ﺬّ ﺍﻩُ ﻭﻛ ﺴﺎﻩُ ﻭﺃﻃﻌﻤ ﻪُ ﻭﺳ ﻘﺎﻩُ ٬ ﻭﺃﺩﱠ ﺑ ﻪُ ٬ ﻭﻋﻠﱠ ﻤ ﻪُ ٬ ﺳ ﻬﺮ ﻟﻴﻨ ﺎﻡ ٬ ﻭﺟ ﺎﻉ ﻟﻴ ﺸﺒﻊ٬
ﻭﺗﻌِ ﺐ ﻟﻴﺮﺗﺎﺡ ٬ ﻓﻠﻤﱠ ﺎ ﻃﺮﱠ ﺷﺎﺭﺏُ ﻫﺬﺍ ﺍﻻﺑﻦ ﻭﻗﻮﻱ ﺳ ﺎﻋﺪﻩ ٬ ﺃﺻ ﺒﺢ ﻟﻮ ﺍﻟ ﺪﻩِ ﻛﺎﻟﻜﻠ ﺐِ
ﺍﻟﻌﻘﻮﺭِ ٬ ﺍﺳﺘﺨﻔﺎﻓﺎً ٬ ﺍﺯﺩﺭﺍءً ٬ ﻣﻘﺘﺎً ٬ ﻋﻘﻮﻗﺎً ﺻﺎﺭﺧﺎً ٬ ﻋﺬﺍﺑﺎً ﻭﺑﻴﻼً .
ﻻ ﲢﺰﻥ
14
ﺃﻻ ﻓﻠﻴﻬﺪﺃ ﺍﻟﺬﻳﻦ ﺍﺣﺘﺮﻗ ﺖ ﺃﻭﺭﺍﻕُ ﺟﻤ ﻴﻠِ ﻬﻢْ ﻋﻨ ﺪ ﻣﻨﻜﻮﺳ ﻲ ﺍﻟﻔِ ﻄ ﺮِ ٬ ﻭﻣﺤﻄﱠ ﻤ ﻲ
ﻋﻨﺪ ﻣﻦ ﻻ ﺗﻨﻔﺪُ ﺧﺰﺍﺋﻨُ ﻪ.
ﺍﻹﺭﺍﺩﺍﺕِ ٬ ﻭﻟﻴﻬﻨ ﺆ ﻭﺍ ﺑﻌﻮﺽِ ﺍﻟﻤﺜﻮﺑﺔِ
ﺇﻥ ﻫﺬﺍ ﺍﻟﺨﻄﺎﺏ ﺍﻟﺤﺎﺭﱠ ﻻ ﻳ ﺪﻋﻮﻙ ﻟﺘ ﺮﻙِ ﺍﻟﺠﻤﻴ ﻞِ ٬ ﻭﻋ ﺪﻡِ ﺍﻹﺣ ﺴﺎﻥِ ﻟﻠﻐﻴ ﺮ٬
ﻃﱢﻨُ ﻚ ﻋﻠﻰ ﺍﻧﺘﻈﺎﺭ ﺍﻟﺠﺤﻮﺩِ ٬ ﻭﺍﻟﺘﻨﻜﺮِ ﻟﻬﺬﺍ ﺍﻟﺠﻤﻴﻞِ ﻭﺍﻹﺣﺴﺎﻥِ ٬ ﻓ ﻼ ﺗﺒﺘ ﺌﺲ ﻭﺇﻧﻤﺎ ﻳﻮ
ﺑﻤﺎ ﻛﺎﻧﻮﺍ ﻳﺼﻨﻌﻮﻥ.
ﺍﻋﻤﻞ ﺍﻟﺨﻴﺮ ﻟِ ﻮﺟْ ﻪِ ﺍﷲِ ؛ ﻷﻧ ﻚ ﺍﻟﻔ ﺎﺋﺰُ ﻋﻠ ﻰ ﻛ ﻞ ﺣ ﺎﻝٍ ٬ ﺛ ﻢﱠ ﻻ ﻳ ﻀﺮ ﻙ ﻏﻤْ ﻂُ
ﻣ ﻦ ﻏﻤﻄ ﻚ ٬ ﻭﻻ ﺟﺤ ﻮﺩُ ﻣ ﻦ ﺟﺤ ﺪ ﻙ ٬ ﻭﺍﺣﻤ ﺪِ ﺍﷲ ﻷﻧ ﻚ ﺍﻟﻤ ﺤ ﺴﻦُ ٬ ﻭﺍﻟﻴ ﺪُ ﺍﻟﻌﻠﻴ ﺎ
ﺧﻴﺮٌ ﻣﻦ ﺍﻟﻴﺪِ ﺍﻟﺴﻔﻠﻰ ﴿ ﺇِﻧﱠﻤَﺎ ﻧُ ْ
ﻄﻌِ ُﻤﻜُﻢِْ ﻟﻮَﺟْﻪِ ﺍﻟﻠﱠﻪِ ﻟَﺎ ﻧُﺮِﻳ ﺪُ ﻣِ ﻨ ُﻜﻢْ ﺟَ ﺰَﺍءَ ﻭﻟَ ﺎ ﺷُ ﻜُﻮﺭﺍً﴾
.
ﻭﻗ ﺪ ﺫُﻫِ ﻞ ﻛﺜﻴ ﺮٌ ﻣ ﻦ ﺍﻟﻌﻘ ﻼءِ ﻣ ﻦ ﺟﺒﻠﱠ ﺔِ ﺍﻟﺠﺤ ﻮﺩِ ﻋﻨ ﺪ ﺍﻟﻐﻮْ ﻏ ﺎءِ ٬ ﻭﻛ ﺄﻧﻬﻢْ ﻣ ﺎ
ﺳﻤﻌﻮﺍ ﺍﻟﻮﺣﻲ ﺍﻟﺠﻠﻴﻞ ﻭﻫﻮ ﻳﻨﻌﻲ ﻋﻠﻰ ﺍﻟﺼﻨﻒ ﻋﺘ ﻮﱠ ﻩ ﻭﺗﻤﺮﺩﻩُ ﴿ ﻣَﺮﱠ ﻛَ ﺄَﻥ ﻟﱠ ﻢْ ﻳَ ﺪْﻋُﻨَﺎ
ِ ﺇﻟَﻰ ﺿُﺮﱟ ﻣﱠﺴﱠﻪُ ﻛَ َﺬِﻟﻚَ ﺯُﻳﱢﻦَِ ﻟﻠْﻤُﺴْﺮِﻓِﻴﻦَ ﻣَﺎ ﻛَﺎﻧُﻮﺍَْ ﻳﻌْ َﻤﻠُ ﻮﻥَ ﴾ ﻻ ﺗُ ﻔﺎﺟ ﺄ ﺇﺫﺍ ﺃﻫ ﺪﻳﺖ ﺑﻠﻴ ﺪﺍً
ﻗﻠﻤﺎً ﻓﻜﺘﺐ ﺑﻪ ﻫﺠﺎءﻙ ٬ ﺃﻭ ﻣﻨﺤﺖ ﺟﺎﻓﻴﺎً ﻋﺼﺎً ﻳﺘﻮﻛﺄ ﻋﻠﻴﻬﺎ ﻭﻳﻬﺶﱡ ﺑﻬﺎ ﻋﻠ ﻰ ﻏﻨﻤ ﻪِ
٬ ﻓﺸﺞﱠ ﺑﻬﺎ ﺭﺃﺳﻚ ٬ ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞُ ﻋﻨﺪ ﻫﺬﻩِ ﺍﻟﺒ ﺸﺮﻳﺔِ ﺍﻟﻤﺤﻨّ ﻄ ﺔِ ﻓ ﻲ ﻛﻔ ﻦِ ﺍﻟﺠﺤ ﻮﺩِ
ﻣﻊ ﺑﺎﺭﻳﻬﺎ ﺟﻞﱠ ﻓﻲ ﻋﻼﻩ ٬ ﻓﻜﻴﻒ ﺑﻬﺎ ﻣﻌﻲ ﻭﻣﻌﻚ ؟. !
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ﺍﻹﺣﺴﺎﻥُ ﺇﻟﻰ ﺍﻵﺧﺮﻳﻦ ﺍﻧﺸﺮﺍﺡٌ ﻟﻠﺼﺪﺭ
ﺍﻟﺠﻤﻴ ﻞُ ﻛﺎﺳ ﻤِﻪِ ٬ ﻭﺍﻟﻤﻌ ﺮﻭﻑُ ﻛﺮﺳ ﻤِﻪِ ٬ ﻭﺍﻟﺨﻴ ﺮُ ﻛﻄﻌﻤِ ﻪِ . ﺃﻭﻝُ ﺍﻟﻤ ﺴﺘﻔﻴﺪﻳﻦ
ﻣ ﻦ ﺇﺳ ﻌﺎﺩِ ﺍﻟﻨﱠ ﺎﺱِ ﻫ ﻢُ ﺍﻟﻤﺘﻔ ﻀﱢ ﻠﻮﻥ ﺑﻬ ﺬﺍ ﺍﻹﺳ ﻌﺎﺩِ ٬ ﻳﺠﻨ ﻮﻥ ﺛﻤﺮﺗ ﻪُ ﻋ ﺎﺟﻼً ﻓ ﻲ
ﻧﻔﻮﺳ ﻬِ ﻢْ ٬ ﻭﺃﺧﻼﻗِ ﻬ ﻢ ٬ ﻭﺿ ﻤﺎ ﺋِ ﺮِﻫِ ﻢ ٬ ﻓﻴﺠ ﺪﻭﻥ ﺍﻻﻧ ﺸﺮﺍﺡ ﻭﺍﻻﻧﺒ ﺴﺎﻁ ٬ ﻭﺍﻟﻬ ﺪﻭء
ﻭﺍﻟﺴﻜﻴﻨﺔ.
ﻣﻦ ﻫﻢﱟ ﺃﻭ ﺃﻟﻢﱢ ﺑﻚ ﻏ ﻢﱞ ﻓ ﺎﻣﻨﺢْ ﻏﻴ ﺮﻙ ﻣﻌﺮﻭﻓ ﺎً ﻭﺃﺳ ﺪِ ﻟ ﻪُ ﻓﺈﺫﺍ ﻃﺎﻑ ﺑﻚ ﻃﺎﺋﻒٌ
ﺮ ﻣﻈﻠﻮﻣﺎً ٬ ﺃﻧ ﻘِﺬْ ﻣﻜﺮﻭﺑﺎً ٬ ﺃﻃﻌﻢْ
ﺟﻤﻴﻼً ﺗﺠﺪِ ﺍﻟﻔﺮﺝ ﻭﺍﻟﺮﱠ ﺍﺣﺔ . ﺃﻋﻂِ ﻣﺤﺮﻭﻣ ﺎً ٬ ﺍﻧﺼ
ﺟﺎﺋﻌ ﺎً ٬ ﻋِ ﺪْ ﻣﺮﻳ ﻀ ﺎً ٬ ﺃﻋ ﻦْ ﻣﻨﻜﻮﺑ ﺎً ٬ ﺗﺠ ﺪِ ﺍﻟ ﺴﻌﺎﺩﺓ ﺗﻐﻤ ﺮُ ﻙ ﻣ ﻦ ﺑ ﻴﻦ ﻳ ﺪﻳْ ﻚ ﻭﻣ ﻦْ
ﺧﻠﻔِ ﻚ.
ﺇﻥﱠ ﻓﻌ ﻞَ ﺍﻟﺨﻴ ﺮِ ﻛ ﺎﻟﻄﻴ ﺐ ﻳﻨﻔ ﻊُ ﺣﺎﻣﻠ ﻪُ ﻭﺑﺎﺋﻌ ﻪ ﻭﻣ ﺸﺘﺮﻳﻪُ ٬ ﻭﻋﻮﺍﺋ ﺪُ ﺍﻟﺨﻴ ﺮِ
ﻬﻢ ﺑﺎﻟﺒﱢ ﺮ ﻭﺍ ﻹﺣ ﺴﺎﻥ
ﺍﻟﻨﻔﺴﻴﱠ ﺔ ﻋﻘﺎﻗﻴﺮُ ﻣﺒﺎﺭﻛﺔٌ ﺗﺼﺮﻑُ ﻓﻲ ﺻﻴﺪﻟﻴﺔِ ﺍﻟﺬﻱ ﻋُ ﻤِ ﺮﺕْ ﻗﻠﻮﺑُ
.
ﻻ ﲢﺰﻥ
15
ﺇﻥ ﺗﻮﺯﻳﻊ ﺍﻟﺒﺴﻤﺎﺕِ ﺍﻟﻤﺸﺮﻗﺔِ ﻋﻠ ﻰ ﻓﻘ ﺮﺍءِ ﺍﻷﺧ ﻼﻕِ ﺻ ﺪﻗﺔٌ ﺟﺎﺭﻳ ﺔٌ ﻓ ﻲ ﻋ ﺎﻟ ِﻢ
ﺍﻟﻘ ﻴﻢِ ) ) ﻭﻟ ﻮ ﺃ ﻥ ﺗﻠﻘ ﻰ ﺃ ﺧ ﺎﻙ ﺑﻮﺟ ﻪِ ﻃﻠْ ﻖِ ( ( ﻭﺇﻥ ﻋﺒ ﻮﺱ ﺍﻟﻮﺟ ﻪِ ﺇﻋ ﻼﻥُ ﺣ ﺮﺏٍ
ﺿﺮﻭﺱٍ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻻ ﻳﻌﻠﻢُ ﻗﻴﺎﻣﻬﺎ ﺇﻻ ﻋﻼﱠ ﻡٌ ﺍﻟﻐﻴﻮﺏِ.
ﺷﺮﺑﺔُ ﻣﺎءِ ﻣﻦ ﻛﻒﱢ ﺑﻐﻲ ﻟﻜﻠﺐ ﻋﻘﻮﺭٍ ﺃﺛﻤﺮﺕْ ﺩﺧ ﻮﻝ ﺟﻨﺔ ﻋﺮﺿُ ﻬﺎ ﺍﻟ ﺴﻤﻮﺍﺕُ
ﻭﺍﻷﺭﺽُ ؛ ﻷﻥﱠ ﺻﺎﺣﺐ ﺍﻟﺜﻮﺍﺏِ ﻏﻔﻮﺭٌ ﺷﻜﻮﺭٌ ﺟﻤﻴﻞٌ ٬ ﻳﺤﺐﱡ ﺍﻟﺠﻤﻴﻞ ٬ ﻏﻨﻲٌ ﺣﻤﻴﺪٌ
.
ﻳ ﺎ ﻣ ﻦْ ﺗُ ﻬ ﺪﱢ ﺩﻫُ ﻢْ ﻛ ﻮﺍﺑﻴﺲُ ﺍﻟ ﺸﻘﺎءِ ﻭﺍﻟﻔ ﺰﻉ ﻭﺍﻟﺨ ﻮﻑِ ﻫﻠﻤ ﻮﺍ ﺇﻟ ﻰ ﺑ ﺴﺘﺎﻥِ
ﺍﻟﻤﻌ ﺮﻭﻑِ ﻭﺗ ﺸﺎﻏﻠﻮﺍ ﺑ ﺎﻵﺧﺮﻳﻦ ٬ ﻋﻄ ﺎءً ﻭﺿ ﻴﺎﻓﺔً ﻭﻣﻮﺍﺳ ﺎﺓً ﻭﺇﻋﺎﻧ ﺔً ﻭﺧﺪﻣ ﺔً
ﻭﺳﺘﺠﺪﻭﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻃﻌﻤ ﺎً ﻭﻟﻮﻧ ﺎً ﻭﺫﻭﻗ ﺎً
﴿ ﻭَﻣَﺎِ ﻟﺄَﺣَﺪٍ ﻋِﻨﺪَﻩُ ﻣِﻦ ﻧﱢﻌْﻤَﺔٍ ﺗُﺠْ ﺰَﻯِ { 19 } ﺇﻟﱠ ﺎ
ﺴ ْﻮﻑَ ﻳَ ْﺮﺿَﻰ. ﴾ ﻋﻠَﻰَ { 20 } ﻭﻟَ َ
ﺍ ْﺑ ِﺘﻐَﺎء ﻭَﺟْﻪَِ ﺭﺑﱢﻪِ ﺍ ْﻟَﺄ ْ
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ﺍ ﻃﺮﺩِ ﺍﻟﻔﺮﺍﻍ ﺑﺎﻟﻌﻤﻞِ
ﺍﻟﻔﺎﺭﻏﻮﻥ ﻓﻲ ﺍﻟﺤﻴﺎﺓِ ﻫﻢ ﺃﻫﻞُ ﺍﻷﺭﺍﺟﻴﻒِ ﻭﺍﻟ ﺸﺎﺋﻌﺎﺕ ﻷﻥﱠ ﺃﺫﻫ ﺎ ﻧﻬﻢ ﻣﻮﺯﱠ ﻋ ﺔٌ﴿
ﺨﻮَﺍﻟِﻒِ. ﴾
ﺭَﺿُﻮﺍِْ ﺑﺄَﻥ ﻳَﻜُﻮﻧُﻮﺍْ ﻣَﻊَ ﺍﻟْ َ
ﺇﻥﱠ ﺃﺧﻄ ﺮ ﺣ ﺎﻻﺕ ﺍﻟ ﺬﻫﻦِ ﻳ ﻮﻡ ﻳﻔ ﺮﻍُ ﺻ ﺎﺣﺒُ ﻪ ﻣ ﻦ ﺍﻟﻌﻤ ﻞِ ٬ ﻓﻴﺒﻘ ﻰ ﻛﺎﻟ ﺴﻴﺎﺭﺓِ
ﺍﻟﻤﺴﺮﻋﺔِ ﻓﻲ ﺍﻧﺤﺪﺍﺭِ ﺑﻼ ﺳﺎﺋﻖٍ ﺗﺠﻨﺢُ ﺫﺍﺕ ﺍﻟﻴﻤﻴﻦ ﻭﺫﺍﺕ ﺍﻟﺸﻤﺎﻝِ.
ﻳﻮﻡ ﺗﺠﺪُ ﻓﻲ ﺣﻴﺎﺗﻚ ﻓﺮﺍ ﻏ ﺎً ﻓﺘﻬﻴﱠ ﺄ ﺣﻴﻨﻬﺎ ﻟﻠﻬﻢﱢ ﻭﺍﻟﻐﻢﱢ ﻭﺍﻟﻔ ﺰﻉِ ٬ ﻷﻥ ﻫ ﺬﺍ ﺍﻟﻔ ﺮﺍﻍ
ﻳﺴﺤﺐُ ﻟﻚ ﻛ ﻞﱠ ﻣﻠﻔﱠ ﺎﺕِ ﺍﻟﻤﺎﺿ ﻲ ﻭﺍﻟﺤﺎﺿ ﺮِ ﻭﺍﻟﻤ ﺴﺘﻘﺒﻞِ ﻣ ﻦ ﺃﺩﺭﺍﺝ ﺍﻟﺤﻴ ﺎﺓِ ﻓﻴﺠﻌﻠ ﻚ
ﻓ ﻲ ﺃﻣ ﺮٍ ﻣ ﺮﻳﺞٍ ٬ ﻭﻧ ﺼﻴﺤﺘﻲ ﻟ ﻚ ﻭﻟﻨﻔ ﺴﻲ ﺃﻥ ﺗﻘ ﻮﻡ ﺑﺄﻋﻤ ﺎﻝٍ ﻣﺜﻤ ﺮﺓٍ ﺑ ﺪﻻً ﻣ ﻦ ﻫ ﺬﺍ
ﺍﻻﺳﺘﺮﺧﺎءِ ﺍﻟﻘﺎﺗﻞِ ﻷﻧﻪُ ﻭﺃﺩٌ ﺧﻔﻲﱞ ٬ ﻭﺍﻧﺘﺤﺎﺭٌ ﺑﻜﺒﺴﻮﻝٍ ﻣﺴ ﻜﱢﻦٍ.
ﺇﻥ ﺍﻟﻔﺮﺍﻍً ﺃﺷﺒﻪُ ﺑﺎﻟﺘﻌﺬﻳﺐ ﺍﻟﺒﻄ ﻲءِ ﺍﻟﺬﻱ ﻳﻤﺎﺭﺱُ ﻓ ﻲ ﺳ ﺠﻮﻥِ ﺍﻟ ﺼﻴﻦِ ﺑﻮﺿ ﻊِ
ﻄُﺮُ ﻛﻞﱠ ﺩﻗﻴﻘﺔٍ ﻗﻄ ﺮﺓً ٬ ﻭﻓ ﻲ ﻓﺘ ﺮﺍﺕِ ﺍﻧﺘﻈ ﺎﺭِ ﻫ ﺬﻩ ﺍﻟﻘﻄ ﺮﺍﺕِ ﺍﻟﺴﺠﻴﻦِ ﺗﺤﺖ ﺃﻧﺒﻮﺏٍ ﻳﻘ
ﻳُ ﺼﺎﺏُ ﺍﻟﺴﺠﻴﻦُ ﺑﺎﻟﺠﻨﻮﻥِ.
ﺍﻟﺮﺍﺣ ﺔُ ﻏﻔﻠ ﺔٌ ٬ ﻭﺍﻟﻔ ﺮﺍﻍُ ﻟِ ﺺﱞ ﻣﺤﺘ ﺮِ ﻑٌ ٬ ﻭﻋﻘﻠ ﻚ ﻫ ﻮ ﻓﺮﻳ ﺴﺔٌ ﻣﻤﺰﱠ ﻗ ﺔٌ ﻟﻬ ﺬﻩ
ﺍﻟﺤﺮﻭﺏِ ﺍﻟﻮﻫﻤﻴﱠ ﺔ.
ﺇﺫﺍً ﻗﻢ ﺍﻵﻥ ﺻﻞﱢ ﺃﻭ ﺍﻗﺮﺃ ٬ ﺃﻭ ﺳ ﺒﱢﺢْ ٬ ﺃﻭ ﻃ ﺎﻟﻊْ ٬ ﺃﻭ ﺍﻛﺘ ﺐْ ٬ ﺃﻭ ﺭﺗﱢ ﺐ ﻣﻜﺘﺒ ﻚ
٬ ﺃﻭ ﺃﺻ ﻠﺢ ﺑﻴﺘ ﻚ ٬ ﺃﻭ ﺍﻧﻔ ﻊْ ﻏﻴ ﺮﻙ ﺣﺘ ﻰ ﺗﻘ ﻀﻲ ﻋﻠ ﻰ ﺍﻟﻔ ﺮﺍﻍِ ٬ ﻭﺇﻧ ﻲ ﻟ ﻚ ﻣ ﻦ
ﺍﻟﻨﺎﺻﺤﻴﻦْ.
ﺍﺫﺑﺢْ ﺍﻟﻔﺮﺍﻍ ﺑﺴﻜﻴﻦِ ﺍﻟﻌﻤ ﻞِ ٬ ﻭﻳ ﻀﻤﻦ ﻟ ﻚ ﺃﻃﺒ ﺎءُ ﺍﻟﻌ ﺎﻟﻢ % 50 ﻣ ﻦ ﺍﻟ ﺴﻌﺎﺩﺓ
ﻣﻘﺎﺑﻞ ﻫ ﺬﺍ ﺍﻹﺟ ﺮﺍءِ ﺍﻟﻄ ﺎﺭ ﺉِ ﻓﺤ ﺴﺐ ٬ ﺍﻧﻈ ﺮ ﺇﻟ ﻰ ﺍﻟﻔﻼﺣ ﻴﻦ ﻭﺍﻟ ﺨﺒ ﺎﺯﻳﻦ ﻭﺍﻟﺒﻨ ﺎ ﺋﻴﻦ
ﻻ ﲢﺰﻥ
16
ﻳﻐ ﺮﺩﻭﻥ ﺑﺎﻷﻧﺎﺷ ﻴﺪ ﻛﺎﻟﻌ ﺼﺎﻓﻴﺮِ ﻓ ﻲ ﺳ ﻌﺎﺩﺓٍ ﻭﺭﺍﺣ ﺔٍ ﻭﺃﻧ ﺖ ﻋﻠ ﻰ ﻓﺮﺍﺷ ﻚ ﺗﻤ ﺴﺢُ
ﺩﻣﻮﻋﻚ ﻭﺗﻀﻄﺮُ ﺏ ﻷﻧﻚ ﻣﻠﺪﻭﻍٌ.
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ﻻ ﺗﻜﻦ ﺇﻣﻌﺔ
ﻻ ﺗ ﺘﻘﻤﺺ ﺷﺨ ﺼﻴﺔ ﻏﻴ ﺮﻙ ﻭﻻ ﺗ ﺬُ ﺏ ﻓ ﻲ ﺍﻵ ﺧ ﺮﻳﻦ . ﺇﻥ ﻫ ﺬﺍ ﻫ ﻮ ﺍﻟﻌ ﺬﺍﺏ
ﺍﻟ ﺪﺍﺋﻢ ٬ ﻭﻛﺜﻴ ﺮٌ ﻫ ﻢ ﺍﻟ ﺬﻳﻦ ﻳﻨ ﺴﻮﻥ ﺃﻧ ﻔ ﺴﻬﻢ ﻭﺃﺻ ﻮﺍﺗِ ﻬﻢ ﻭﺣﺮﻛ ﺎﺗِ ﻬﻢ ٬ ﻭﻛﻼﻣَ ﻬ ﻢ٬
ﻭﻣ ﻮﺍﻫﺒﻬﻢ ٬ ﻭﻇ ﺮﻭﻓﻬﻢ ٬ ﻟﻴﻨ ﺼْ ﻬﺮُ ﻭﺍ ﻓ ﻲ ﺷﺨ ﺼﻴﱢ ﺎﺕ ﺍﻵ ﺧ ﺮﻳﻦ ٬ ﻓ ﺈﺫﺍ ﺍﻟﺘﻜﻠّ ﻒُ
ﻭﺍﻟﺼﱠ ﻠﻒُ ٬ ﻭﺍﻻﺣﺘﺮﺍﻕُ ٬ ﻭﺍﻹﻋﺪﺍﻡُ ﻟﻠﻜﻴﺎﻥ ﻭﻟﻠﺬﱠ ﺍﺕ.
ﻣﻦ ﺁ ﺩﻡ ﺇﻟﻰ ﺁﺧﺮ ﺍﻟﺨﻠﻴﻘﺔ ﻟ ﻢ ﻳﺘﻔ ﻖ ﺍﺛﻨ ﺎﻥِ ﻓ ﻲ ﺻ ﻮﺭﺓٍ ﻭﺍﺣ ﺪﺓٍ ٬ ﻓﻠﻤ ﺎﺫﺍ ﻳﺘﻔﻘ ﻮﻥ
ﻓﻲ ﺍﻟﻤﻮﺍﻫﺐِ ﻭﺍﻷﺧﻼﻕ.
ﺃﻧﺖ ﺷ ﻲءٌ ﺁﺧ ﺮُ ﻟ ﻢ ﻳ ﺴﺒﻖ ﻟ ﻚ ﻓ ﻲ ﺍﻟﺘ ﺎﺭﻳﺦِ ﻣ ﺜ ﻴ ﻞٌ ﻭﻟ ﻦ ﻳ ﺄ ﺗﻲ ﻣﺜُ ﻠ ﻚ ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ
ﺷﺒﻴﻪ.
ﺃﻧﺖ ﻣﺨﺘﻠﻒ ﺗ ﻤﺎﻣ ﺎً ﻋ ﻦ ﺯﻳ ﺪ ﻭﻋﻤ ﺮﻭ ﻓ ﻼ ﺗﺤ ﺸﺮْ ﻧﻔ ﺴﻚ ﻓ ﻲ ﺳ ﺮﺩﺍﺏ ﺍﻟﺘﻘﻠﻴ ﺪ
ﻭﺍﻟﻤﺤﺎﻛﺎﺓ ﻭﺍﻟﺬﻭﺑﺎﻥ.
ﻋﻠِ ﻢَ ﻛُ ﻞﱡُ ﺃﻧَ ﺎﺱٍ ﻣﱠ ﺸْﺮَ َﺑ ُﻬﻢَْ ﴿ ٬ ﴾ ﻭِﻟﻜُ ﻞﱟ
ﺍﻧﻄﻠ ﻖ ﻋﻠ ﻰ ﻫﻴﺌﺘ ﻚ ﻭﺳ ﺠﻴﱠ ﺘﻚ ﴿ ﻗَ ﺪَْ
ﺨﻴْ ﺮَﺍﺕِ ﴾ ﻋ ﺶْ ﻛﻤ ﺎ ﺧﻠﻘ ﺖ ﻻ ﺗﻐﻴ ﺮ ﺻ ﻮﺗﻚ ٬ ﻻ ﺟﻬَ ﺔٌ ﻫُ ﻮَُ ﻣ َﻮﻟﱢ ﻴﻬَ ﺎ ﻓَﺎﺳَْ ﺘ ِﺒﻘُﻮﺍْ ﺍﻟْ َ
ﻭِ ْ
ﺗﺒﺪﻝ ﻧﺒﺮﺗ ﻚ ٬ ﻻ ﺗﺨ ﺎﻟﻒ ﻣ ﺸﻴﺘﻚ ٬ ﻫ ﺬﺏ ﻧﻔ ﺴﻚ ﺑ ﺎﻟﻮﺣﻲ ٬ ﻭﻟﻜ ﻦ ﻻ ﺗﻠ ﻎِ ﻭﺟ ﻮﺩﻙ
ﻭﺗﻘﺘﻞ ﺍﺳﺘﻘﻼﻟﻚ.
ﺃﻧﺖ ﻟﻚ ﻃﻌﻢ ﺧﺎﺹ ﻭﻟﻮﻥ ﺧﺎﺹ ﻭﻧﺮﻳ ﺪﻙ ﺃﻧ ﺖ ﺑﻠﻮﻧ ﻚ ﻫ ﺬﺍ ﻭﻃﻌﻤ ﻚ ﻫ ﺬﺍ ؛
ﻷﻧﻚ ﺧﻠﻘﺖ ﻫﻜﺬﺍ ﻭﻋﺮﻓﻨﺎﻙ ﻫﻜﺬﺍ ) ) ﻻ ﻳﻜﻦ ﺃﺣﺪﻛﻢ ﺇﻣﱠ ﻌ ﺔ. ( (
ﺇﻥﱠ ﺍﻟﻨ ﺎﺱ ﻓ ﻲ ﻃﺒ ﺎﺋﻌﻬﻢْ ﺃﺷ ﺒﻪُ ﺑﻌ ﺎﻟﻢِ ﺍﻷﺷ ﺠﺎﺭِ : ﺣﻠ ﻮٌ ﻭﺣ ﺎﻣﺾٌ ٬ ﻭﻃﻮﻳ ﻞٌ
ﻭﻗ ﺼﻴﺮٌ ٬ ﻭﻫﻜ ﺬﺍ ﻓﻠﻴﻜﻮﻧ ﻮﺍ . ﻓ ﺈﻥ ﻛﻨ ﺖ ﻛ ﺎﻟﻤﻮﺯِ ﻓ ﻼ ﺗﺘﺤ ﻮﻝْ ﺇﻟ ﻰ ﺳ ﻔﺮﺟﻞ ؛ ﻷﻥ
ﻴﻤﺘﻚ ﺃﻥ ﺗﻜﻮﻥ ﻣ ﻮﺯﺍً ٬ ﺇﻥ ﺍﺧ ﺘﻼﻑ ﺃﻟﻮﺍﻧِ ﻨ ﺎ ﻭﺃﻟ ﺴﻨﺘِ ﻨﺎ ﻭﻣﻮﺍﻫﺒِ ﻨ ﺎ ﻭﻗ ﺪﺭﺍﺗِ ﻨﺎ
ﺟﻤﺎﻟﻚ ﻭﻗ
ﺁ ﻳﺔٌ ﻣﻦْ ﺁ ﻳﺎﺕِ ﺍﻟﺒﺎﺭﻱ ﻓﻼ ﺗﺠﺤﺪ ﺁ ﻳﺎﺗﻪ.
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ﻗﻀﺎء ﻭﻗﺪﺭ
ﺴ ُﻜﻢِْ ﺇﻟﱠﺎ ﻓِﻲِ ﻛﺘَﺎﺏٍ ﻣﱢﻦَ ﻗﺒْ ﻞِ ﺃَﻥ
﴿ ﻣَﺎ ﺃَﺻَﺎﺏَ ﻣِﻦ ﱡﻣﺼِﻴﺒَﺔٍ ﻓِﻲ ﺍ ْﻟﺄَﺭْﺽَِ ﻭﻟَﺎ ﻓِﻲ ﺃَﻧﻔُ ِ
ﱠﻧﺒْﺮَﺃَﻫَﺎ ٬ ﴾ ﺟﻒﱠ ﺍﻟﻘﻠﻢُ ٬ ﺭُ ﻓﻌﺖِ ﺍﻟﺼﺤﻒُ ٬ ﻗﻀﻲ ﺍﻷﻣﺮُ ٬ ﻛﺘﺒﺖ ﺍﻟﻤﻘﺎﺩﻳﺮ ﴿ ٬ ﻗُﻞ ﻟﱠ ﻦ
ﻻ ﲢﺰﻥ
17
ﺨﻄﺌِ ﻚ ٬ ﻭﻣ ﺎ ﺃﺧﻄ ﺄﻙَ ﻟ ﻢ ﻳﻜ ﻦْ ُ ﻳﺼِﻴﺒَﻨَﺎ ﺇِﻻﱠ ﻣَﺎَ ﻛ ﺘَﺐَ ﺍﻟﻠّﻪَُ ﻟﻨَﺎ ٬ ﴾ ﻣﺎ ﺃﺻﺎﺑﻚ ﻟﻢ ﻳﻜﻦْ ﻟِﻴُ
ﻟِﻴُ ﺼﻴِ ﺒﻚ .
ﺇﻥ ﻫ ﺬﻩ ﺍﻟﻌﻘﻴ ﺪﺓ ﺇﺫﺍ ﺭﺳ ﺨﺖْ ﻓ ﻲ ﻧﻔ ﺴﻚ ﻭﻗ ﺮﱠ ﺕ ﻓ ﻲ ﺿ ﻤﻴﺮِ ﻙ ﺻ ﺎﺭﺕْ ﺍﻟﺒﻠﻴ ﺔُ
ﻋﻄﻴﺔً ٬ ﻭﺍﻟﻤِ ﺤْ ﻨﺔُ ﻣِﻨْ ﺤﺔً ٬ ﻭﻛﻞﱡ ﺍﻟﻮﻗﺎﺋﻊ ﺟ ﻮﺍﺋﺰ ﻭﺃﻭﺳ ﻤﺔً ) ) ﻭﻣ ﻦ ﻳُ ﺮِ ﺩِ ﺍﷲُ ﺑ ﻪ ﺧﻴ ﺮ ﺍً
ﻳُﺼِ ﺐْ ﻣﻨﻪ ( ( ﻓﻼ ﻳﺼﻴﺒُ ﻚ ﻗﻠﻖٌ ﻣﻦ ﻣﺮﺽٍ ﺃﻭ ﻣ ﻮﺕِ ﻗﺮﻳ ﺐٍ ٬ ﺃﻭ ﺧ ﺴﺎﺭﺓٍ ﻣﺎﻟﻴ ﺔٍ ٬ ﺃﻭ
ﺍﺣﺘﺮﺍﻕِ ﺑﻴﺖٍ ٬ ﻓﺈﻥﱠ ﺍﻟﺒﺎﺭﻱ ﻗﺪ ﻗﺪﱠ ﺭ ﻭﺍﻟﻘﻀﺎءُ ﻗﺪ ﺣ ﻞﱠ ٬ ﻭﺍﻻﺧﺘﻴ ﺎﺭُ ﻫﻜ ﺬﺍ ٬ ﻭﺍﻟﺨﻴ ﺮﺓُ
ﻫﻨﻴﺌﺎً ﻷﻫﻞِ ﺍﻟﻤﺼﺎﺋﺐ ﺻﺒﺮﻫﻢ ﻭﺭﺿ ﺎﻫﻢ ﻋ ﻦ ﷲِ ٬ ﻭﺍﻷﺟﺮُ ﺣﺼﻞ ٬ ﻭﺍﻟﺬﻧﺐُ ﻛُﻔﱢ ﺮ .
ﺍﻵ ﺧﺬِ ٬ ﺍﻟﻤﻌﻄﻲ ٬ ﺍﻟﻘﺎﺑﺾِ ٬ ﺍﻟﺒﺎﺳﻂ ﴿ ٬ ﻟَﺎ ﻳُ ْ
ﺴَﺄﻝُ ﻋَﻤﱠﺎ ﻳَ ْﻔ َﻌﻞُ ﻭَ ُﻫﻢْ ﻳُﺴَْﺄﻟُﻮﻥَ. ﴾
ﻭﻟﻦ ﺗﻬﺪﺃ ﺃﻋﺼﺎﺑُ ﻚ ﻭﺗ ﺴﻜﻦ ﺑﻼﺑ ﻞُ ﻧﻔ ﺴِ ﻚ ٬ ﻭﺗ ﺬْ ﻫﺐ ﻭﺳ ﺎﻭﺱُ ﺻ ﺪْﺭِ ﻙ ﺣﺘ ﻰ
ﺗﺆﻣﻦ ﺑﺎﻟﻘﻀﺎءِ ﻭﺍﻟﻘﺪﺭِ ٬ ﺟ ﻒﱠ ﺍﻟﻘﻠ ﻢُ ﺑﻤ ﺎ ﺃﻧ ﺖ ﻻ ﻕٍ ﻓ ﻼ ﺗ ﺬﻫﺐْ ﻧﻔ ﺴُ ﻚ ﺣ ﺴﺮﺍﺕٍ ٬ ﻻ
ﺗﻈﻦﱡ ﺃﻧﻪ ﻛﺎﻥ ﺑﻮﺳﻌِ ﻚ ﺇﻳﻘﺎﻑُ ﺍﻟﺠﺪﺍﺭ ﺃﻥ ﻳﻨﻬﺎﺭ ٬ ﻭﺣ ﺒْﺲُ ﺍﻟﻤ ﺎءِ ﺃﻥْ ﻳﻨْ ﺴﻜِ ﺐُ ٬ ﻭ ﻣَﻨْ ﻊُ
ﺍﻟ ﺮﻳﺢِ ﺃﻥ ﺗﻬ ﺐﱡ ٬ ﻭﺣﻔ ﻆُ ﺍﻟﺰﺟ ﺎﺝ ﺃﻥ ﻳﻨﻜ ﺴﺮ ٬ ﻫ ﺬﺍ ﻟ ﻴﺲ ﺑ ﺼﺤﻴﺢٍ ﻋﻠ ﻰ ﺭﻏﻤ ﻲ
ﻭﺭﻏﻤﻚ ٬ ﻭﺳﻮﻑ ﻳﻘ ﻊُ ﺍﻟﻤﻘ ﺪﻭﺭُ ٬ ﻭﻳﻨْ ﻔُ ﺬُ ﺍﻟﻘ ﻀﺎءُ ٬ ﻭﻳﺤِ ﻞﱡ ﺍ ﻟﻤ ﻜ ﺘ ﻮﺏُ ﴿ ﻓَﻤَ ﻦ ﺷَ ﺎء
َ ﻓ ْﻠﻴُﺆْﻣِﻦ ﻭَﻣَﻦ ﺷَﺎءَ ﻓﻠْﻴَ ْﻜﻔُﺮْ. ﴾
ﺍﺳﺘ ﺴﻠﻢْ ﻟﻠﻘ ﺪﺭ ﻗﺒْ ﻞ ﺃﻥ ﺗﻄ ﻮّ ﻕ ﺑﺠ ﻴﺶ ﺍﻟ ﺴﱡ ﺨْ ﻂ ﻭﺍﻟﺘ ﺬﻣﱡ ﺮ ﻭﺍﻟﻌﻮﻳ ﻞ ٬ ﺍﻋ ﺘ ﺮﻑْ
ﺑﺎﻟﻘﻀﺎءِ ﻗﺒْ ﻞ ﺃﻥ ﻳﺪﻫﻤﻚ ﺳ ﻴْﻞُ ﺍﻟﻨﱠ ﺪﻡِ ٬ ﺇﺫﺍً ﻓﻠﻴﻬ ﺪ ﺃ ﺑﺎﻟُ ﻚ ﺇﺫﺍ ﻓﻌﻠ ﺖ ﺍﻷﺳ ﺒﺎﺏ ٬ ﻭﺑ ﺬﻟﺖ
ﺍﻟﺤِ ﻴﻞ ٬ ﺛﻢ ﻭﻗﻊ ﻣﺎ ﻛﻨﺖ ﺗﺤﺬﺭُ ٬ ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻊ ٬ ﻭﻻ ﺗﻘُ ﻞْ ) ) ﻟ ﻮ
ﺃﻧﻲ ﻓﻌﻠﺖ ﻛﺬﺍ ﻟﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ٬ ﻭﻟﻜﻦ ﻗُﻞْ : ﻗﺪﱠ ﺭ ﺍﷲُ ﻭﻣﺎ ﺷﺎء ﻓﻌﻞْ. ( (
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﴿ ﺇِﻥﱠ ﻣَﻊَ ﺍﻟْﻌُﺴْﺮِ ﻳُﺴْﺮﺍً﴾
ﻳ ﺎ ﺇﻧ ﺴﺎﻥُ ﺑﻌ ﺪ ﺍﻟﺠ ﻮﻉ ﺷ ﺒﻊٌ ٬ ﻭﺑﻌْ ﺪَ ﺍﻟﻈﱠ ﻤ ﺄ ﺭﻱﱞ ٬ ﻭﺑﻌْ ﺪَ ﺍﻟ ﺴﱠ ﻬﺮِ ﻧ ﻮْ ﻡٌ ٬ ﻭﺑﻌَْ ﺪ
ﺍﻟﻤﺮﺽ ﻋﺎﻓﻴﺔٌ ٬ ﺳﻮﻑ ﻳﺼﻞُ ﺍﻟﻐﺎﺋﺐُ ٬ ﻭﻳﻬﺘﺪﻱ ﺍﻟﻀﺎﻝﱡ ٬ ﻭﻳُ ﻔ ﻚﱡ ﺍﻟﻌ ﺎﻧﻲ ٬ ﻭﻳﻨﻘ ﺸﻊُ
ﺍﻟﻈﻼﻡُ ﴿ ﻓَﻌَﺴَﻰ ﺍﻟﻠّﻪُ ﺃَﻥَ ﻳ ْﺄ ِﺗﻲَ ﺑِﺎﻟْﻔَﺘْ ﺢَِ ﺃﻭْ ﺃَﻣْﺮٍ ﱢﻣﻦْ ﻋِﻨﺪِﻩِ. ﴾
ﺑﺸﱠ ﺮ ﺍﻟﻠﻴﻞ ﺑﺼﺒﺢ ﺻﺎﺩﻕ ﻳﻄﺎﺭﺩُ ﻩُ ﻋﻠ ﻰ ﺭﺅِ ﻭﺱِ ﺍﻟﺠﺒ ﺎﻝ ٬ ﻭﻣ ﺴﺎﺭﺏ ﺍﻷﻭﺩﻳ ﺔِ
ﺸﱢﺮِﺼِﻞُ ﻓ ﻲ ﺳ ﺮﻋﺔِ ﺍﻟ ﻀﱠ ﻮْءِ ٬ ﻭﻟﻤُ ﺢِ ﺍﻟﺒ ﺼﺮِ ٬ ﺑ ٬ ﺑ ﺸﱢ ﺮ ﺍﻟﻤﻬﻤ ﻮﻡَ ﺑِ ﻔ ﺮﺝٍ ﻣﻔ ﺎﺟ ﺊ ﻳ
ﺍﻟﻤﻨﻜﻮﺏ ﺑﻠﻄﻒ ﺧﻔﻲﱟ ٬ ﻭﻛﻒٍ ﺣﺎﻧﻴﺔٍ ﻭﺍﺩﻋﺔٍ.
ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺼﺤﺮﺍء ﺗﻤﺘﺪﱡ ﻭﺗﻤﺘﺪﱡ ٬ ﻓﺎﻋﻠﻢ ﺃﻥﱠ ﻭﺭﺍءﻫﺎ ﺭﻳﺎﺿﺎً ﺧ ﻀﺮﺍء ﻭﺍﺭﻓ ﺔّ
ﺍﻟﻈﱢ ﻼﻝِ.
ﻄُﻊِ.
ﺤِﺒْ ﻞ ﻳﺸﺘﺪﱡ ﻭﻳﺸﺘﺪﱡ ٬ ﻓﺎﻋﻠﻢْ ﺃﻧﻪ ﺳﻮﻑ ﻳَﻨْ ﻘ ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟ
ﻣﻊ ﺍﻟﺪﻣﻌﺔِ ﺑﺴﻤﺔٌ ٬ ﻭﻣﻊ ﺍﻟﺨﻮﻑِ ﺃ ﻣْﻦٌ ٬ ﻭﻣﻊ ﺍﻟ ﻔَﺰَ ﻉِ ﺳﻜﻴﻨﺔٌ .
ﻻ ﲢﺰﻥ
18
ﺍﻟﻨﺎﺭُ ﻻ ﺗﺤﺮﻕُ ﺇﺑ ﺮﺍﻫﻴﻢ ﺍﻟﺨﻠﻴ ﻞِ ٬ ﻷﻥﱠ ﺍﻟﺮﻋﺎﻳ ﺔَ ﺍﻟﺮﺑﺎﻧﻴﱠ ﺔ ﻓَﺘَ ﺤ ﺖْ ﻧَ ﺎﻓِ ﺬَﺓَ ﴿ ﺑَ ﺮْ ﺩﺍً
ﻋﻠَﻰ ﺇِﺑْﺮَﺍﻫِﻴﻢَ. ﴾ ﺳﻠَﺎﻣﺎًَ ﻭَ َ
ﺍﻟﺒﺤﺮُ ﻻ ﻳُ ﻐْﺮِ ﻕُ ﻛَﻠِ ﻴﻢَ ﺍﻟﺮﱠ ﺣْ ﻤَﻦِ ٬ ﻷﻥﱠ ﺍﻟﺼﱠ ﻮْﺕَ ﺍﻟﻘ ﻮﻱﱠ ﺍﻟ ﺼﺎﺩﻕ ﻧَ ﻄَ ﻖَ ﺑ ـَ ﴿ ﻛﻠﱠ ﺎ
ﺳﻴَﻬْﺪِﻳﻦِ. ﴾
ِ ﺇﻥﱠَ ﻣ ِﻌﻲََ ﺭﺑﱢﻲَ
ﺸﱠﺮَ ﺻ ﺎﺣِ ﺒﻪُ ﺑﺄﻧ ﻪ ﻭﺣْ ﺪَ ﻩْ ﺟ ﻞﱠ ﻓ ﻲ ﻋُ ﻼﻩُ ﻣﻌﻨ ﺎ ؛ ﻓﻨ ﺰﻝ ﺍﻟﻤﻌ ﺼﻮﻡُ ﻓ ﻲ ﺍﻟﻐ ﺎﺭِ ﺑ
ﻭﺍﻟﻔﺘُ ﺢ ﻭﺍﻟﺴﻜﻴﻨﺔ. ﺍﻷ ﻣْﻦُ
ﺇﻥ ﻋﺒﻴ ﺪ ﺳ ﺎﻋﺎﺗِ ﻬﻢ ﺍﻟﺮﺍﻫﻨ ﺔِ ٬ ﻭﺃﺭِ ﻗّ ﺎءَ ﻇ ﺮﻭﻓِ ﻬِﻢُ ﺍﻟﻘﺎﺗﻤ ﺔِ ﻻ ﻳ ﺮَ ﻭْﻥَ ﺇﻻﱠ ﺍﻟﻨﱠ ﻜَ ﺪَ
ﻭﺍﻟﻀﱢ ﻴﻖَ ﻭﺍﻟﺘﱠ ﻌﺎﺳﺔَ ٬ ﻷﻧﻬﻢ ﻻ ﻳﻨﻈﺮﻭﻥ ﺇﻻﱠ ﺇﻟﻰ ﺟﺪﺍﺭ ﺍﻟﻐﺮﻓ ﺔِ ﻭﺑ ﺎﺏ ﺍﻟ ﺪﱠ ﺍﺭِ ﻓَ ﺤَ ﺴْ ﺐُ.
ﻄْﻠِ ﻘُ ﻮﺍ ﺃﻋﻨ ﺔ ﺃﻓﻜ ﺎ ﺭِ ﻫِﻢْ ﺇﻟ ﻰ ﻣ ﺎ ﻭﺭﺍء ﺃﻻ ﻓ ﻠْﻴَ ﻤُ ﺪﱡ ﻭﺍ ﺃﺑ ﺼﺎ ﺭَﻫُ ﻢْ ﻭﺭﺍء ﺍﻟﺤُ ﺠُ ﺐِ ﻭﻟ ﻴُ
ﺍﻷﺳﻮﺍﺭِ.
ﺇﺫﺍً ﻓ ﻼ ﺗ ﻀِ ﻖْ ﺫﺭﻋ ﺎً ﻓﻤ ﻦ ﺍﻟﻤُ ﺤ ﺎﻝِ ﺩﻭﺍﻡُ ﺍﻟﺤ ﺎﻝِ ٬ ﻭﺃﻓ ﻀﻞُ ﺍﻟﻌﺒ ﺎﺩِ ﺓ ﺍﻧﺘﻈ ﺎﺭُ
ﺣُﺒَ ﺎﻟﻰ ٬ ﻭﺍﻟﻐﻴ ﺐُ ﻣ ﺴﺘﻮﺭٌ ٬ ﻭﺍﻟﺤﻜ ﻴﻢُ ﺍﻟﻔﺮﺝِ ٬ ﺍﻷﻳﺎﻡُ ﺩُ ﻭﻝٌ ٬ ﻭﺍﻟﺪﻫﺮُ ﻗُﻠّ ﺐٌ ٬ ﻭﺍﻟﻠﻴﺎﻟﻲ
ﺮﺍً ٬ ﺇ ﻥ
ﺴْﺮِ ﻳُ ﺴْ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﺮﺍً ٬ ﻭ ﺇ ﻥ ﻣﻊ ﺍﻟﻌُ
ﻛﻞﱠ ﻳﻮﻡ ﻫﻮ ﻓﻲ ﺷﺄﻥٍ ٬ ﻭﻟﻌﻞﱠ ﺍﷲ ﻳُ ﺤْ ﺪِ ﺙُ
ﺮﺍً.
ﺴْﺮِ ﻳُ ﺴْ
ﻣﻊ ﺍﻟﻌُ
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ﺍﺻﻨﻊ ﻣﻦ ﺍﻟﻠﻴﻤﻮﻥ ﺷﺮﺍﺑﺎً ﺣﻠﻮﺍً
ﺍﻟ ﺬﻛﻲﱡ ﺍﻷﺭﻳ ﺐُ ﻳﺤ ﻮّﻝُ ﺍﻟﺨ ﺴﺎﺋﺮ ﺇﻟ ﻰ ﺃﺭﺑ ﺎﺡٍ ٬ ﻭﺍﻟﺠﺎﻫ ﻞُ ﺍﻟ ﺮﱢﻋْ ﺪﻳِ ﺪُ ﻳﺠﻌ ﻞُ
ﺍﻟﻤﺼﻴﺒﺔ ﻣﺼﻴﺒﺘﻴﻦِ.
ﻃُ ﺮِ ﺩَ ﺍﻟﺮﺳ ﻮﻝُ r ﻣ ﻦ ﻣﻜ ﺔَ ﻓﺄﻗ ﺎﻡَ ﻓ ﻲ ﺍﻟﻤﺪﻳﻨ ﺔِ ﺩﻭﻟ ﺔً ﻣ ﻸﺕْ ﺳ ﻤْ ﻊ ﺍ ﻟﺘ ﺎﺭﻳﺦِ
ﻭﺑﺼﺮﻩُ.
ﺧْﺮِ ﺝ ﺣَ ﻨْ ﺒَﻞَ ﻭﺟﻠﺪ ٬ ﻓﺼﺎﺭ ﺇﻣﺎﻡ ﺍﻟﺴﻨﺔ ٬ ﻭﺣُ ﺒﺲ ﺍﺑ ﻦُ ﺗﻴﻤﻴ ﺔ ﻓ ﺄُ ﺳُ ﺠﻦ ﺃﺣﻤﺪُ ﺑﻦُ
ﻣﻦ ﺣﺒﺴﻪِ ﻋﻠﻤﺎً ﺟﻤﺎً ٬ ﻭﻭُ ﺿ ﻊ ﺍﻟﺴﺮﺧ ﺴﻲﱡ ﻓ ﻲ ﻗﻌْ ﺮِ ﺑﺌْ ﺮٍ ﻣﻌﻄﻠ ﺔٍ ﻓ ﺄﺧﺮﺝ ﻋ ﺸﺮﻳﻦ
ﻓ ﺼﻨّ ﻒَ ﺟ ﺎﻣﻊ ﺍﻷﺻ ﻮﻝ ﻭﺍﻟﻨﻬﺎﻳ ﺔ ﻣ ﻦ ﺃﺷ ﻬﺮِ ﻣﺠﻠﺪﺍً ﻓ ﻲ ﺍﻟﻔِ ﻘْ ﻪِ ٬ ﻭﺃﻗﻌ ﺪ ﺍﺑ ﻦ ﺍﻷﺛﻴ ﺮِ
ﻭﺃﻧﻔﻊِ ﻛﺘ ﺐِ ﺍﻟﺤ ﺪ ﻳﺚِ ٬ ﻭﻧُ ﻔ ﻲ ﺍﺑ ﻦُ ﺍﻟﺠ ﻮﺯﻱ ﻣ ﻦ ﺑﻐ ﺪﺍﺩ ٬ ﻓﺠ ﻮﱠ ﺩ ﺍﻟﻘ ﺮﺍءﺍﺕِ ﺍﻟ ﺴﺒﻊِ٬
ﻭﺃﺻﺎﺑﺖْ ﺣﻤﻰ ﺍﻟﻤﻮﺕِ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﺮﻳﺐِ ﻓﺄﺭﺳﻞ ﻟﻠﻌ ﺎﻟﻤﻴﻦ ﻗ ﺼﻴﺪﺗﻪُ ﺍﻟﺮﺍﺋﻌ ﺔ ﺍﻟﺬﺍﺋﻌ ﺔ
ﺍﻟﺘ ﻲ ﺗﻌ ﺪِﻝُ ﺩﻭﺍﻭﻳ ﻦ ﺷ ﻌﺮﺍءِ ﺍﻟﺪﻭﻟ ﺔِ ﺍﻟﻌﺒﺎﺳ ﻴﺔِ ٬ ﻭﻣ ﺎﺕ ﺃﺑﻨ ﺎءُ ﺃﺑ ﻲ ﺫ ﺅ ﻳ ﺐ ﺍﻟﻬ ﺬﻟﻲ
ﻓﺮﺛﺎﻫﻢْ ﺑﺈﻟﻴﺎﺫﺓ ﺃﻧْ ﺼﺖ ﻟﻬﺎ ﺍﻟﺪﻫﺮُ ٬ ﻭ ﺫُﻫِ ﻞ ﻣﻨﻬﺎ ﺍ ﻟﺠﻤﻬﻮﺭُ ٬ ﻭﺻﻔﱠ ﻖ ﻟﻬﺎ ﺍﻟﺘﺎﺭﻳﺦُ.
ﺇﺫﺍ ﺩﺍﻫﻤﺘ ﻚ ﺩﺍﻫﻴ ﺔٌ ﻓ ﺎﻧﻈﺮْ ﻓ ﻲ ﺍﻟﺠﺎﻧ ﺐِ ﺍﻟﻤ ﺸﺮِ ﻕِ ﻣﻨﻬ ﺎ ٬ ﻭﺇﺫﺍ ﻧﺎﻭﻟ ﻚ ﺃﺣ ﺪُ ﻫﻢْ
ﻛﻮﺏ ﻟﻴﻤﻮﻥٍ ﻓﺄﺿﻒْ ﺇﻟﻴﻪِ ﺣِ ﻔْ ﻨَﺔً ﻣﻦ ﺳُ ﻜﱠ ﺮ ٬ ﻭﺇﺫﺍ ﺃﻫﺪﻯ ﻟﻚ ﺛﻌﺒﺎﻧ ﺎً ﻓﺨ ﺬْ ﺟﻠْ ﺪَ ﻩُ ﺍﻟﺜﻤ ﻴﻦ
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ﻭﺍﺗﺮﻙْ ﺑﺎﻗﻴﻪ ٬ ﻭﺇﺫﺍ ﻟﺪﻏﺘْ ﻚ ﻋﻘﺮﺏٌ ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﻣﺼﻞٌ ﻭﺍﻕٍ ﻭﻣﻨﺎﻋﺔٌ ﺣﺼﻴﻨﺔ ﺿ ﺪ ﺳُ ﻢﱢ
ﺍﻟﺤﻴﺎﺕِ.
ﺗﻜﻴﱠ ﻒ ﻓﻲ ﻇﺮﻓﻚِ ﺍﻟﻘﺎﺳﻲ ٬ ﻟﺘﺨﺮﺝ ﻟﻨﺎ ﻣﻨﻪُ ﺯﻫْ ﺮﺍً ﻭﻭﺭْ ﺩﺍً ﻭﻳﺎﺳ ﻤﻴﻨﺎً ﴿ ﻭَﻋَ ﺴَﻰ
ﺷﻴْﺌﺎً ﻭَ ُﻫﻮَ ﺧَﻴْﺮٌ ﱠﻟ ُﻜﻢْ. ﴾
ﺃَﻥَ ﺗﻜْﺮَﻫُﻮﺍَْ
ﺳ ﺠﻨﺖْ ﻓﺮﻧ ﺴﺎ ﻗﺒ ﻞ ﺛﻮﺭﺗِ ﻬ ﺎ ﺍﻟﻌﺎﺭﻣ ﺔِ ﺷ ﺎﻋﺮْ ﻳﻦ ﻣﺠﻴ ﺪ ﻳْﻦِ ﻣﺘﻔ ﺎﺋﻼً ﻭﻣﺘ ﺸﺎﺋﻤﺎً
ﻓﺄﺧﺮﺟ ﺎ ﺭﺃﺳ ﻴْ ﻬﻤﺎ ﻣ ﻦ ﻧﺎﻓ ﺬﺓِ ﺍﻟ ﺴﺠﻦِ . ﻓﺄﻣ ﺎ ﺍﻟ ﻤﺘﻔﺎﺋ ﻞُ ﻓﻨﻈ ﺮ ﻧﻈ ﺮﺓٌ ﻓ ﻲ ﺍﻟﻨﺠ ﻮﻡِ
ﻓﻀﺤﻚ . ﻭﺃﻣﺎ ﺍﻟﻤﺘﺸﺎﺋﻢٌ ﻓﻨﻈﺮ ﺇﻟ ﻰ ﺍﻟﻄ ﻴﻦِ ﻓ ﻲ ﺍﻟ ﺸﺎﺭﻉِ ﺍﻟﻤﺠ ﺎﻭﺭ ﻓﺒﻜ ﻰ . ﺍﻧﻈ ﺮْ ﺇﻟ ﻰ
ﺍﻟﻮﺟﻪ ﺍﻵ ﺧﺮ ﻟﻠﻤﺄﺳﺎﺓِ ٬ ﻷﻥ ﺍﻟﺸﺮﱠ ﺍﻟﻤﺤْ ﺾ ﻟﻴﺲ ﻣﻮﺟﻮﺩﺍً ؛ ﺑﻞ ﻫﻨﺎﻙ ﺧﻴﺮٌ ﻭﻣَ ﻜْ ﺴﺐٌ
ﺟْﺮٌ.
ﻭ ﻓَ ﺘْﺢٌ ﻭ ﺃ
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ُ ﺍﻟْﻤُﻀْﻄَﺮﱠ ﺇِﺫَﺍ ﺩَﻋَﺎﻩُ﴾
﴿ ﺃَﻣﱠﻦ ﻳُﺠِﻴﺐ
ﻣ ﻦ ﺍﻟ ﺬﻱ ﻳﻔْ ﺰﻉُ ﺇ ﻟﻴ ﻪ ﺍﻟﻤﻜ ﺮﻭﺏُ ٬ ﻭﻳ ﺴﺘﻐﻴﺚُ ﺑ ﻪ ﺍﻟﻤﻨﻜ ﻮﺏً ٬ ﻭﺗ ﺼﻤﺪُ ﺇﻟﻴ ﻪ
ﺴُﻦُ ﻭ ﺗُ ﺆَﻟﱢ ﻬُ ﻪُ ﺍﻟﻘﻠ ﻮﺏ ؟ ﺇ ﻧ ﻪ ﺍﷲُ ﻻ ﺍﻟﻜﺎﺋﻨﺎﺕُ ٬ ﻭﺗﺴﺄﻟﻪُ ﺍﻟﻤﺨﻠﻮﻗﺎﺕُ ٬ ﻭﺗﻠﻬﺞُ ﺑﺬ ﻛِﺮِ ﻩ ﺍﻷﻟ
ﺇﻟﻪ ﺇ ﻻﱠ ﻫﻮ.
ﻭﺣ ﻖٌ ﻋﻠ ﻲﱠ ﻭﻋﻠﻴ ﻚ ﺃﻥ ﻧ ﺪﻋﻮﻩُ ﻓ ﻲ ﺍﻟ ﺸﺪﺓِ ﻭﺍﻟﺮﱠ ﺧ ﺎءِ ﻭﺍﻟ ﺴﱠ ﺮ ﺍءِ ﻭﺍﻟ ﻀﱠ ﺮﺍءِ٬
ﻭﻧﻔﺰﻉُ ﺇﻟﻴ ﻪ ﻓ ﻲ ﺍﻟ ﻤُﻠِ ﻤﱠ ﺎﺕِ ﻭﻧﺘﻮﺳّ ﻞُ ﺇﻟﻴ ﻪ ﻓ ﻲ ﺍﻟﻜﺮﺑ ﺎﺕِ ﻭﻧﻨﻄ ﺮﺡُ ﻋﻠ ﻰ ﻋﺘﺒ ﺎﺕِ ﺑﺎﺑ ﻪِ
ﺟُﻪُ ﺼِﻞُ ﻋ ﻮْﻧُ ﻪ ٬ ﻭﻳُ ﺴْ ﺮﻉٌ ﻓﺮ ﺳﺎﺋﻠﻴﻦ ﺑﺎﻛﻴﻦ ﺿﺎﺭﻋﻴﻦ ﻣﻨﻴﺒﻴﻦ ٬ ﺣﻴﻨﻬﺎ ﻳﺄﺗﻲ ﻣﺪ ﺩُﻩْ ﻭﻳ
ﻭﻳَ ﺤُ ﻞﱠ ﻓﺘْ ﺤُ ﻪُ ﴿ ﺃَﻣﱠ ﻦ ﻳُﺠِﻴ ﺐُ ﺍﻟْﻤُ ﻀْﻄَﺮﱠ ﺇِﺫَﺍ ﺩَﻋَ ﺎﻩُ ﴾ ﻓﻴﻨﺠ ﻲ ﺍﻟﻐﺮﻳ ﻖ ﻭﻳ ﺮﺩﱡ ﺍﻟﻐﺎﺋ ﺐ
ﻭﻳﻌ ﺎﻓﻲ ﺍﻟﻤﺒﺘﻠ ﻲ ﻭﻳﻨ ﺼﺮُ ﺍﻟﻤﻈﻠ ﻮﻡ ﻭﻳﻬْ ﺪِ ﻱ ﺍﻟ ﻀﺎﻝﱠ ﻭﻳ ﺸﻔﻲ ﺍﻟﻤ ﺮﻳﺾ ﻭﻳﻔ ﺮّ ﺝُ ﻋ ﻦ
ﺨِﻠﺼِﻴﻦَ ﻟَﻪُ ﺍﻟﺪﱢﻳﻦَ. ﴾
ﺍﻟﻤﻜﺮﻭﺏَِ ﴿ ﻓﺈِﺫَﺍ ﺭَﻛِﺒُﻮﺍ ﻓِﻲ ﺍ ْﻟ ُﻔ ْﻠﻚِ ﺩَﻋَﻮُﺍ ﺍﻟﻠﱠﻪَ ﻣُ ْ
ﻭﻟ ﻦ ﺃ ﺳْ ﺮُ ﺩ ﻋﻠﻴ ﻚ ﻫﻨ ﺎ ﺃﺩﻋﻴ ﺔ ﺇﺯﺍﺣ ﺔِ ﺍﻟﻬ ﻢِ ﻭﺍﻟﻐ ﻢِ ﻭﺍﻟﺤ ﺰﻥِ ﻭﺍﻟﻜ ﺮﺏِ ٬ ﻭﻟﻜ ﻦ
ﺴﱡﻨﱠ ﺔِ ﻟﺘ ﺘﻌﻠﻢ ﺷ ﺮﻳﻒ ﺍﻟﺨﻄ ﺎﺏِ ﻣﻌ ﻪ ؛ ﻓﺘﻨﺎﺟﻴ ﻪِ ﻭﺗﻨﺎﺩﻳ ﻪِ ﻭﺗ ﺪﻋﻮﻩُ ﺃُ ﺣﻴﻠُ ﻚ ﺇﻟ ﻰ ﻛُﺘُ ﺐِ ﺍﻟ
ﻭﺗﺮﺟﻮﻩ ٬ﻓﺈﻥ ﻭﺟﺪْ ﺗﻪُ ﻭﺟﺪْ ﺕ ﻛﻞﱠ ﺷﻲءٍ ٬ ﻭ ﺇ ﻥ ﻓﻘﺪﺕ ﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻓﻘﺪﺕ ﻛ ﻞﱠ ﺷ ﻲء٬
ﺇﻥ ﺩﻋﺎءﻙ ﺭﺑﱠ ﻚ ﻋﺒﺎﺩﺓٌ ﺃﺧ ﺮﻯ ٬ ﻭﻃﺎﻋ ﺔٌ ﻋﻈﻤ ﻰ ﺛﺎﻧﻴ ﺔٌ ﻓ ﻮﻕ ﺣ ﺼﻮﻝِ ﺍﻟﻤﻄﻠ ﻮﺏِ٬
ﻭﺇﻥ ﻋﺒﺪﺍً ﻳﺠﻴﺪُ ﻓﻦﱠ ﺍﻟﺪﻋﺎءِ ﺣﺮﻱﱞ ﺃﻥ ﻻ ﻳﻬﺘﻢﱠ ﻭ ﻻ ﻳﻐﺘﻢﱠ ﻭﻻ ﻳﻘﻠﻖ ﻛﻞ ﺍﻟﺤﺒ ﺎﻝ ﺗﺘ ﺼﺮّ ﻡ
ﺇﻻﱠ ﺣﺒﻠُ ﻪ ﻛﻞﱡ ﺍﻷﺑﻮﺍﺏِ ﺗﻮﺻﺪُ ﺇﻻﱠ ﺑﺎﺑﻪُ ﻭﻫﻮ ﻗﺮﻳﺐٌ ﺳ ﻤﻴﻊٌ ﻣﺠﻴ ﺐٌ ٬ ﻳﺠﻴ ﺐ ﺍﻟﻤ ﻀﻄﺮﱠ
ﺇﺫﺍ ﺩﻋ ﺎﻩ ﻳ ﺄ ﻣُﺮُ ﻙ ﻭﺃﻧ ﺖ ﺍﻟﻔﻘﻴ ﺮُ ﺍﻟ ﻀﻌﻴﻒُ ﺍﻟﻤﺤﺘ ﺎﺝُ ٬ ﻭﻫ ﻮ ﺍﻟﻐﻨ ﻲﱡ ﺍﻟﻘ ﻮﻱﱡ ﺍﻟﻮﺍﺣ ﺪُ
ﺳﺘَﺠِﺐْ ﻟَ ُﻜﻢْ ﴾ ﺇﺫﺍ ﻧﺰﻟ ﺖْ ﺑﻚ ﺍﻟﻨﻮﺍﺯﻝُ ٬ ﻭﺃﻟَ ﻤﱠَ ﺖْ ﺑ ﻚ ﺍﻟﻤﺎﺟﺪُ ﺑﺄﻥ ﺗﺪﻋﻮﻩ ﴿ ﺍﺩْﻋُﻮﻧِﻲ ﺃَ ْ
ﺼْﺮَ ﻩُ٬
ﺍﻟﺨﻄﻮﺏُ ﻓﺎﻟْ ﻬﺞْ ﺑ ﺬﻛ ﺮِﻩِ ٬ ﻭﺍﻫﺘ ﻒْ ﺑﺎﺳ ﻤِﻪِ ٬ ﻭﺍﻃﻠ ﺐْ ﻣ ﺪﺩﻩُ ﻭﺍﺳ ﺄﻟْ ﻪ ﻓﺘْ ﺤ ﻪُ ﻭﻧ
ﻣﺮﱢ ﻍِ ﺍﻟﺠﺒﻴﻦ ﻟﺘﻘﺪﻳﺲِ ﺍﺳ ﻤِﻪِ ٬ ﻟﺘﺤﺼﻞ ﻋﻠﻰ ﺗﺎﺝ ﺍﻟﺤﺮ ﻳﱠﺔِ ٬ ﻭﺃﺭﻏ ﻢ ﺍﻷﻧْ ﻒ ﻓ ﻲ ﻃ ﻴﻦ
ﻻ ﲢﺰﻥ
20
ﻋﺒﻮﺩﻳ ﺘِﻪِ ﻟﺘﺤﻮﺯ ﻭِ ﺳﺎﻡ ﺍﻟﻨﺠﺎﺓِ ٬ ﻣﺪﱠ ﻳﺪﻳْ ﻚ ٬ ﺍﺭﻓ ﻊ ﻛ ﻔﱠﻴْ ﻚَ ٬ ﺃﻃ ﻠ ﻖْ ﻟ ﺴﺎﻧﻚ ٬ ﺃﻛﺜ ﺮْ ﻣ ﻦ
ﻃﻠ ﺒِﻪِ ٬ ﺑﺎﻟﻎْ ﻓﻲ ﺳﺆﺍ ﻟِﻪِ ٬ ﺃﻟﺢﱠ ﻋﻠﻴﻪ ٬ ﺍﻟﺰ ﻡْ ﺑﺎﺑﻪُ ٬ ﺍﻧﺘﻈﺮْ ﻟُﻄْ ﻔُ ﻪ ٬ ﺗﺮﻗ ﺐْ ﻓﺘْ ﺤ ﻪُ ٬ ﺃﺷْ ﺪُ
ﺑﺎﺳ ﻤِﻪِ ٬ ﺃﺣﺴﻦْ ﻇﻨﱠ ﻚ ﻓﻴﻪ ٬ ﺍﻧﻘﻄﻊْ ﺇﻟﻴﻪ ٬ ﺗﺒ ﺘﱠﻞْ ﺇﻟﻴﻪ ﺗﺒﺘﻴﻼً ﺣﺘﻰ ﺗﺴﻌﺪ ﻭ ﺗُ ﻔْﻠِ ﺢَ.
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ﻭﻟﻴﺴﻌﻚ ﺑﻴﺘﻚ
ﺍﻟ ﻌُﺰْ ﻟ ﺔُ ﺍﻟ ﺸﺮﻋﻴﱠ ﺔُ ﺍﻟ ﺴﻨﻴﱠ ﺔُ : ﺑُ ﻌْ ﺪُ ﻙ ﻋ ﻦ ﺍﻟ ﺸﺮﱢ ﻭﺃﻫﻠِ ﻪِ ٬ ﻭﺍﻟﻔ ﺎﺭﻏﻴﻦ َ ﻭﺍﻟﻼ ﻫ ﻴﻦ
ﻭﺍﻟﻔﻮﺿﻮﻳﻴﻦ ٬ ﻓﻴﺠﺘﻤ ﻊُ ﻋﻠﻴ ﻚ ﺷ ﻤﻠُ ﻚ ٬ ﻭﻳﻬ ﺪﺃ ﺑﺎﻟُ ﻚ ٬ ﻭﻳﺮﺗ ﺎﺡُ ﺧ ﺎﻃﺮُ ﻙ ٬ ﻭﻳﺠ ﻮﺩُ
ﺫﻫﻨُ ﻚ ﺑِﺪُ ﺭﺭِ ﺍﻟﺤِ ﻜﻢ ٬ ﻭﻳﺴﺮﺡُ ﻃﺮﻓُ ﻚَ ﻓﻲ ﺑﺴﺘﺎﻥِ ﺍ ﻟﻤﻌﺎﺭﻑِ.
ﺇﻥ ﺍﻟﻌﺰﻟﺔ ﻋﻦ ﻛﻞﱢ ﻣﺎ ﻳﺸﻐﻞُ ﻋ ﻦ ﺍﻟﺨﻴ ﺮِ ﻭﺍﻟﻄﺎﻋ ﺔِ ﺩﻭﺍءٌ ﻋﺰﻳ ﺰٌ ﺟﺮﱠ ﺑ ﻪٌ ﺃ ﻃ ﺒ ﺎءُ
ﺍﻟﻘﻠﻮﺏِ ﻓﻨﺠﺢ ﺃﻳﱠ ﻤﺎ ﻧﺠ ﺎﺡٍ ٬ ﻭﺃﻧ ﺎ ﺃﺩﱡ ﻟ ﻚ ﻋﻠﻴ ﻪِ ٬ ﻓ ﻲ ﺍﻟﻌﺰﻟ ﺔِ ﻋ ﻦ ﺍﻟ ﺸﺮﱢ ﻭﺍﻟﻠّ ﻐ ﻮِ ﻭﻋ ﻦ
ﺍﻟﺪﻫﻤﺎءِ ﺗﻠﻘﻴﺢٌ ﻟﻠﻔِ ﻜْ ﺮ ٬ ﻭﺇﻗﺎﻣﺔٌ ﻟﻨﺎﻣﻮﺱِ ﺍﻟﺨﺸﻴﺔِ ٬ ﻭﺍﺣﺘﻔﺎﻝٌ ﺑﻤﻮﻟ ﺪِ ﺍﻹﻧﺎﺑ ﺔِ ﻭﺍﻟﺘ ﺬﻛﺮِ٬
ﻭﺇﻧﻤ ﺎ ﻛ ﺎﻥ ﺍﻻﺟﺘﻤ ﺎﻉُ ﺍﻟﻤﺤﻤ ﻮﺩُ ﻭﺍﻻﺧ ﺘﻼﻁُ ﺍﻟﻤﻤ ﺪﻭﺡُ ﻓ ﻲ ﺍﻟ ﺼﻠﻮﺍﺕِ ﻭﺍﻟ ﺠُ ﻤَ ﻊِ
ﻭﻣﺠﺎﻟﺲِ ﺍﻟ ﻌِﻠْ ﻢِ ﻭﺍﻟﺘﻌﺎﻭﻥِ ﻋﻠﻰ ﺍﻟﺨ ﻴْﺮِ ٬ ﺃﻣﺎ ﻣﺠﺎﻟﺲُ ﺍﻟﺒﻄﺎﻟﺔِ ﻭﺍﻟﻌﻄﺎﻟ ﺔِ ﻓﺤ ﺬﺍﺭِ ﺣ ﺬﺍﺭِ
٬ ﺍﻫﺮﺏْ ﺑﺠﻠﺪِ ﻙ ٬ ﺍ ﺑ ﻚِ ﻋﻠ ﻰ ﺧﻄﻴﺌﺘ ﻚ ٬ ﻭﺃﻣ ﺴﻚْ ﻋﻠﻴ ﻚ ﻟ ﺴﺎﻧﻚ ٬ ﻭﻟﻴ ﺴﻌﻚ ﺑﻴﺘ ﻚ٬
ﺍﻻﺧ ﺘﻼﻁ ﺍﻟﻬﻤﺠ ﻲ ﺣ ﺮﺏ ﺷ ﻌﻮﺍء ﻋﻠ ﻰ ﺍﻟ ﻨﻔﺲ ٬ ﻭﺗﻬﺪﻳ ﺪ ﺧﻄﻴ ﺮ ﻟ ﺪﻧﻴﺎ ﺍﻷﻣ ﻦِ
ﻭﺍﻻﺳﺘﻘﺮﺍﺭِ ﻓ ﻲ ﻧﻔ ﺴﻚ ٬ ﻷﻧ ﻚ ﺗﺠ ﺎﻟﺲُ ﺃﺳ ﺎﻃﻴﻦ ﺍﻟ ﺸﺎﺋﻌﺎﺕِ ٬ ﻭﺃﺑﻄ ﺎﻝ ﺍﻷﺭﺍﺟﻴ ﻒِ٬
ﻭﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﺒﺸﻴﺮ ﺑﺎﻟﻔﺘﻦ ﻭﺍﻟﻜﻮﺍﺭﺙ ﻭﺍﻟﻤﺤﻦ ٬ﺣﺘﻰ ﺗﻤﻮﺕ ﻛﻞﱠ ﻳﻮﻡٍ ﺳَ ﺒْﻊَ ﻣ ﺮﺍﺕٍ ﻗﺒ ﻞ
ﺧﺒَﺎﻻً. ﴾
ﺃﻥ ﻳﺼﻠﻚ ﺍﻟﻤﻮﺕَُ ﴿ ﻟﻮْ ﺧَﺮَﺟُﻮﺍْ ﻓِﻴﻜُﻢ ﻣﱠﺎ ﺯَﺍﺩُﻭ ُﻛﻢْ ﺇِﻻﱠَ
ﺇﺫﺍً ﻓﺮﺟﺎﺋﻲ ﺍﻟﻮﺣﻴﺪُ ﺇﻗﺒﺎﻟ ﻚ ﻋﻠ ﻰ ﺷ ﺎﻧِ ﻚ ﻭﺍﻻﻧ ﺰﻭﺍءُ ﻓ ﻲ ﻏﺮﻓﺘِ ﻚ ﺇﻻﱠ ﻣ ﻦ ﻗ ﻮﻝِ
ﺧﻴ ﺮٍ ﺃﻭ ﻓﻌ ﻞِ ﺧﻴ ﺮٍ ٬ ﺣﻴﻨﻬ ﺎ ﺗﺠ ﺪُ ﻗﻠﺒ ﻚ ﻋ ﺎﺩ ﺇﻟﻴ ﻚ ٬ ﻓ ﺴﻠﻢَ ﻭﻗﺘُ ﻚ ﻣ ﻦ ﺍﻟ ﻀﻴﺎﻉٍ٬
ﻭﻋﻤﺮُ ﻙ ﻣﻦ ﺍﻹﻫﺪﺍﺭِ ٬ ﻭﻟﺴﺎﻧُ ﻚ ﻣﻦ ﺍﻟﻐﻴﺒ ﺔِ ٬ ﻭﻗﻠﺒُ ﻚ ﻣ ﻦ ﺍﻟﻘﻠ ﻖِ ٬ ﻭﺃﺫﻧُ ﻚ ﻣ ﻦ ﺍﻟﺨﻨ ﺎ
ﻋَﺮَ ﻑَ ٬ ﻭﻣﻦ ﺃﺭﻛﺐ ﻧﻔ ﺴﻪ ﻣﻄﺎﻳ ﺎ ﺍﻷﻭﻫ ﺎﻡِ٬ ﻭﻧﻔﺴُ ﻚ ﻣﻦ ﺳﻮءِ ﺍﻟﻈﻦِ ٬ ﻭﻣﻦ ﺟﺮﱠ ﺏ
ﻭﺍﺳﺘﺮﺳﻞ ﻣﻊ ﺍﻟﻌﻮﺍﻡِ ﻓﻘﻞْ ﻋﻠﻴﻪ ﺍ ﻟﺴﻼﻡُ.
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ﺍﻟﻌﻮﺽ ﻣﻦ ﺍﷲ
ﺴَﺒْ ﺖَ ) ) ﻣْ
ﻦ ﺣْﺘَ
ﻻ ﻳ ﺴﻠﺒﻚ ﺍﷲ ﺷ ﻴﺌﺎ ﺇﻻﱠ ﻋﻮﱠ ﺿ ﻚ ﺧﻴ ﺮﺍً ﻣﻨ ﻪ ٬ ﺇﺫﺍ ﺻ ﺒﺮْ ﺕَ ﻭﺍ
ﺃﺧﺬﺕُ ﺣﺒﻴﺒﺘﻴﻪ ﻓﺼﺒﺮ ﻋﻮﱠ ﺿ ﺘُ ﻪ ﻣﻨﻬﻤ ﺎ ﺍﻟﺠﻨ ﺔ ( ( ﻳﻌﻨ ﻲ ﻋﻴﻨﻴ ﻪ ) ) ﻣ ﻦ ﺳ ﻠﺒﺖُ ﺻ ﻔﻴﱠ ﻪُ
ﺍﻟﺠﻨﱠ ﺔ ( ( ﻣ ﻦ ﻓﻘﺪ ﺍﺑﻨ ﻪ ﻭﺻ ﺒﺮ ﺑُ ﻨ ﻲ ﻟ ﻪ ﺑَﻴْ ﺖُ
ﺿْﺘُ ﻪُ ﻣﻦ
ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺛﻢ ﺍﺣﺘﺴﺐ ﻋ ﻮﱠ
ﺨُ ﻠْﺪِ ٬ ﻭ ﻗِﺲْ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻤﻨﻮﺍﻝِ ﻓﺈﻥ ﻫﺬﺍ ﻣﺠﺮﺩُ ﻣﺜﺎﻝ .
ﺍﻟﺤﻤﺪِ ﻓﻲ ﺍﻟ
ﻻ ﲢﺰﻥ
21
ﻓﻼ ﺗﺄﺳﻒْ ﻋﻠﻰ ﻣﺼﻴﺒﺔ ﻓﺎﻥ ﺍﻟﺬﻱ ﻗﺪّ ﺭﻫﺎ ﻋﻨﺪﻩ ﺟﻨ ﺔٌ ﻭﺛ ﻮﺍﺏٌ ﻭﻋِ ﻮﺽٌ ﻭﺃﺟ ﺮٌ
ﻋﻈﻴﻢٌ.
ﻋﻠَْ ﻴﻜُﻢ ﺑِﻤَ ﺎ ﺇﻥ ﺃﻭﻟﻴﺎء ﺍﷲ ﺍﻟﻤﺼﺎﺑﻴﻦ ﺍﻟﻤﺒﺘﻠﻴﻦ ﻳﻨﻮﱢ ﻩُ ﺑﻬﻢ ﻓ ﻲ ﺍﻟﻔِ ﺮْ ﺩﻭْ ﺱِ ﴿ ﺳََ
ﻼﻡٌَ
ﺻَﺒَ ْﺮ ُﺗﻢَْ ﻓ ِﻨ ْﻌﻢَ ﻋُ ْﻘﺒَﻰ ﺍﻟﺪﱠﺍﺭِ. ﴾
ﻭﺣﻖ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﻓﻲ ﻋِ ﻮﺽ ﺍﻟﻤﺼﻴﺒﺔِ ﻭﻓ ﻲ ﺛﻮﺍﺑﻬ ﺎ ﻭﻓ ﻲ ﺧﻠﻔﻬ ﺎ ﺍﻟﺨﻴﱢ ﺮ﴿
ﻋﻠَْ ﻴ ِﻬﻢْ ﺻََ ﻠﻮَﺍﺕٌ ﻣﱢ ﻦ ﺭﱠ ﱢﺑﻬِ ﻢْ ﻭَﺭَﺣْﻤَ ﺔٌ ﻭَﺃُﻭﻟَ ـﺌِﻚَ ﻫُ ﻢُ ﺍﻟْ ُﻤ ْﻬﺘَ ﺪُﻭﻥَ ﴾ ﻫﻨﻴﺌ ﺎً
ﺃُﻭﻟَ ـﺌِﻚََ
ﻟﻠﻤﺼﺎﺑﻴﻦ ٬ ﺑﺸﺮﻯ ﻟﻠﻤﻨﻜﻮﺑﻴﻦ.
ﺮ ﺍﻟﺪﻧﻴﺎ ﻗﺼﻴﺮٌ ﻭﻛﻨﺰُ ﻫﺎ ﺣﻘﻴﺮٌ ٬ ﻭﺍﻵ ﺧﺮﺓُ ﺧﻴﺮٌ ﻭﺃﺑﻘﻰ ﻓﻤﻦ ﺃُ ﺻ ﻴﺐ ﻫﻨ ﺎ ﺇﻥ ﻋُ ﻤْ
ﻛُ ﻮﻓِ ﺊ ﻫﻨﺎﻙ ٬ ﻭﻣﻦ ﺗﻌﺐ ﻫﻨ ﺎ ﺍﺭﺗ ﺎﺡ ﻫﻨ ﺎﻙ ٬ ﺃﻣ ﺎ ﺍﻟﻤﺘﻌﻠﻘ ﻮﻥ ﺑﺎﻟ ﺪﱡ ﻧﻴﺎ ﺍﻟﻌﺎﺷ ﻘﻮﻥ ﻟﻬ ﺎ
ﺍﻟﺮﺍﻛﻨﻮﻥ ﺇﻟﻴﻬﺎ ٬ ﻓﺄﺷﺪﱠ ﻣﺎ ﻋﻠﻰ ﻗﻠﻮﺑﻬﻢ ﻓﻮﺕ ﺣﻈﻮ ﻇُ ﻬﻢ ﻣﻨﻬﺎ ﻭﺗﻨﻐﻴﺺُ ﺭﺍﺣﺘﻬﻢ ﻓﻴﻬ ﺎ
ﻷﻧﻬ ﻢ ﻳﺮﻳ ﺪﻭﻧﻬﺎ ﻭﺣ ﺪﻫﺎ ﻓﻠ ﺬﻟﻚ ﺗﻌﻈُ ﻢً ﻋﻠ ﻴﻬﻢُ ﺍﻟﻤ ﺼﺎﺋﺐُ ﻭﺗ ﻜﺒ ﺮُ ﻋﻨ ﺪﻫﻢُ ﺍﻟﻨﻜﺒ ﺎﺕُ ؛
ﻷﻧﻬﻢْ ﻳﻨﻈﺮﻭﻥ ﺗﺤﺖ ﺃﻗﺪﺍﻣِ ﻬﻢ ﻓﻼ ﻳﺮﻭﻥ ﺇﻻﱠ ﺍﻟﺪﱡ ﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ ﺍﻟﺰﻫﻴﺪﺓ ﺍﻟﺮﺧﻴﺼﺔ.
ﺃﻳﻬﺎ ﺍﻟﻤﺼﺎﺑﻮﻥ ﻣﺎ ﻓﺎﺕ ﺷ ﻲءٌ ﻭﺃﻧ ﺘﻢُ ﺍﻟﺮﺍﺑﺤ ﻮﻥ ٬ ﻓﻘ ﺪ ﺑﻌ ﺚ ﻟﻜ ﻢْ ﺑﺮﺳ ﺎﻟﺔٍ ﺑ ﻴﻦ
ﺃﺳﻄﺮﻫﺎ ﻟُ ﻄْ ﻒٌ ﻭﻋﻄْ ﻒٌ ﻭﺛ ﻮﺍﺏٌ ﻭﺣُ ﺴﻦُ ﺍﺧﺘﻴ ﺎﺭ . ﺇﻥ ﻋﻠ ﻰ ﺍﻟﻤ ﺼﺎﺏِ ﺍﻟ ﺬﻱ ﺿ ﺮﺏ
ﻋﻠﻴﻪ ﺳﺮﺍﺩﻕُ ﺍﻟﻤﺼﻴﺒﺔ ﺃ ﻥ ﻳﻨﻈﺮ ﻟﻴﺮﻯ ﺃﻥ ﺍﻟﻨﺘﻴﺠ ﺔ ﴿ ﻓَ ﻀُﺮِﺏََ ﺑﻴْ ﻨَﻬُﻢ ﺑِ ﺴُﻮﺭٍ ﻟﱠ ﻪُ ﺑَ ﺎﺏٌ
ﺑَﺎﻃِﻨُﻪُ ﻓِﻴﻪِ ﺍﻟﺮﱠﺣْﻤَﺔُ ﻭَﻇَﺎﻫِﺮُﻩُ ﻣِﻦِ ﻗ َﺒﻠِ ﻪِ ﺍﻟْﻌَ ﺬَﺍﺏُ ٬ ﴾ ﻭﻣ ﺎ ﻋﻨ ﺪ ﺍﷲِ ﺧﻴ ﺮٌ ﻭﺃﺑﻘ ﻰ ﻭﺃﻫﻨ ﺄ
ﻭﺃﻣﺮﺃُ ﻭﺃﺟﻞﱡ ﻭﺃﻋﻠﻰ.
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ﺍﻹﻳﻤﺎﻥ ﻫﻮ ﺍﻟﺤﻴﺎﺓ
ﺍﻷﺷﻘﻴﺎءُ ﺑﻜﻞﱢ ﻣﻌﺎﻧﻲ ﺍﻟﺸﻘﺎءِ ﻫﻢُ ﺍﻟﻤ ﻔﻠﺴﻮﻥ ﻣﻦ ﻛﻨ ﻮﺯِ ﺍﻹﻳﻤ ﺎﻥِ ٬ ﻭﻣ ﻦ ﺭﺻ ﻴ ِﺪ
ﺍﻟﻴﻘﻴﻦِ ٬ ﻓﻬﻢْ ﺃﺑﺪﺍً ﻓﻲ ﺗﻌﺎﺳﺔٍ ﻭﻏﻀﺐٍ ﻭﻣﻬﺎﻧﺔٍ ﻭﺫﱠﻟﺔٍ ﴿ ﻭَﻣَﻦْ ﺃَﻋْﺮَﺽَ ﻋَﻦِ ﺫﻛْﺮِﻱ ﻓَِ ﺈﻥﱠ
ﻟَﻪَُ ﻣﻌِﻴﺸَﺔً ﺿَﻨﻜﺎً. ﴾
ﻻ ﻳُ ﺴﻌﺪُ ﺍﻟﻨﻔﺲ ﻭﻳﺰﻛّﻴﻬﺎ ﻭﻳﻄﻬﺮُﻫﺎ ﻭﻳﻔﺮﺣُﻬﺎ ﻭﻳﺬﻫﺐُ ﻏﻤﱠﻬﺎ ﻭﻫﻤّﻬﺎ ﻭﻗﻠﻘﻬﺎ ﺇﻻﱠ
ﺍﻹﻳ ﻤﺎﻥُ ﺑﺎﷲ ﺭﺏﱢ ﺍﻟﻌﺎﻟﻤﻴﻦ ٬ ﻻ ﻃﻌﻢ ﻟﻠﺤﻴﺎﺓِ ﺃﺻﻼً ﺇﻻﱠ ﺑﺎﻹﻳﻤﺎﻥِ.
ﺇﻥﱠ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻤﺜﻠﻰ ﻟﻠﻤﻼﺣﺪﺓِ ﺇﻥ ﻟﻢ ﻳﺆﻣﻨﻮﺍ ﺃﻥ ﻳﻨﺘﺤ ﺮُﻭﺍ ﻟﻴﺮﻳﺤُ ﻮﺍ ﺃﻧﻔ ﺴﻬﻢ ﻣ ﻦ
ﻫﺬﻩ ﺍﻵﺻﺎﺭِ ﻭﺍﻷﻏﻼﻝِ ﻭﺍﻟﻈﻠﻤﺎﺕِ ﻭﺍﻟﺪﻭﺍﻫﻲ ٬ ﻳﺎ ﻟﻬﺎ ﻣﻦْ ﺣﻴﺎﺓِ ﺗﺎﻋِﺴﺔ ﺑ ﻼ ﺇﻳﻤ ﺎﻥ٬
ﻳ ﺎ ﻟﻬ ﺎ ﻣ ﻦْ ﻟﻌﻨ ﺔٍ ﺃﺑﺪﻳ ﺔٍ ﺣﺎﻗ ﺖْ ﺑﺎﻟﺨ ﺎﺭ ﺟﻴﻦ ﻋﻠ ﻰ ﻣ ﻨﻬﺞ ﺍﷲ ﻓ ﻲ ﺍﻷﺭﺽَ ﴿ ﻭ ُﻧ َﻘﻠﱢ ﺐُ
ﻃﻐْﻴَ ﺎ ِﻧ ِﻬﻢَْ ﻳﻌْ َﻤﻬُ ﻮﻥَ﴾
ﺃَ ْﻓﺌِ َﺪﺗَﻬُﻢْ ﻭََﺃ ْﺑﺼَﺎﺭَ ُﻫﻢْ ﻛَﻤَﺎَ ﻟﻢُْ ﻳﺆْ ِﻣﻨُﻮﺍْ ﺑِﻪَِ ﺃ ﱠﻭﻝَ ﻣَﺮﱠﺓٍَ ﻭﻧَ ﺬَﺭُ ُﻫﻢْ ﻓِ ﻲُ
ﻭﻗﺪ ﺁﻥ ﺍﻷﻭﺍﻥُ ﻟﻠﻌﺎﻟﻢِ ﺃﻥ ﻳﻘﺘﻨﻊ ﻛﻞﱠ ﺍﻟﻘﻨﺎﻋﺔ ٬ ﻭﺃﻥ ﻳﺆﻣﻦ ﻛ ﻞﱠ ﺍﻹﻳﻤ ﺎﻥِ ﺑ ﺄﻥﱠ ﻻ ﺇﻟ ﻪ ﺇﻻ
ﺍﷲ ﺑﻌْﺪَ ﺗﺠﺮﺑﺔٍ ﻃﻮﻳﻠﺔٍ ﺷﺎﻗﺔٍ ﻋ ْﺒﺮَ ﻗُﺮﻭﻥٍ ﻏﺎﺑﺮﺓٍ ﺗﻮﺻﱠﻞ ﺑﻌﺪﻫﺎ ﺍﻟﻌﻘْﻞُ ﺇﻟ ﻰ ﺃﻥ ﺍﻟ ﺼﻨﻢ
ﻻ ﲢﺰﻥ
22
ﺧﺮﺍﻓ ﺔٌ ﻭﺍﻟﻜﻔ ﺮ ﻟﻌﻨ ﺔٌ ٬ ﻭﺍﻹﻟﺤ ﺎﺩِ ﻛﺬْﺑ ﺔٌ ﻭﺃﻥّ ﺍﻟﺮﱡﺳُ ﻞَ ﺻ ﺎﺩﻗﻮﻥ ٬ ﻭﺃﻥّ ﺍﷲ ﺣ ﻖﱞ ﻟ ﻪ
ﺍﻟﻤﻠﻚُ ﻭﻟﻪُ ﺍﻟﺤﻤﺪُ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞﱢ ﺷﻲء ﻗﺪﻳﺮٌ.
ﻭﺑﻘ ﺪﺭِ ﺇﻳﻤﺎﻧِ ﻚ ﻗ ﻮﺓً ﻭﺿ ﻌﻔﺎً ٬ ﺣ ﺮﺍﺭﺓً ﻭﺑ ﺮﻭﺩﺓً ٬ ﺗﻜ ﻮﻥ ﺳ ﻌﺎﺩﺗُﻚ ﻭﺭﺍﺣﺘُ ﻚ
ﻭﻃﻤﺄﻧﻴﻨﺘُﻚ.
﴿ ﻣَ ﻦْ ﻋَﻤِ ﻞَ ﺻَ ﺎﻟِﺤﺎً ﻣﱢ ﻦَ ﺫﻛَ ﺮٍ ﺃَﻭْ ﺃُﻧﺜَ ﻰ ﻭَﻫُ ﻮَ ﻣُ ﺆْﻣِﻦٌَ ﻓﻠَﻨُﺤْ ِﻴ َﻴﻨﱠ ﻪُ ﺣَﻴَ ﺎﺓً ﻃَ ﱢﻴﺒَ ﺔً
ﺴﻦِ ﻣَﺎ ﻛَﺎﻧُﻮﺍَْ ﻳﻌْ َﻤﻠُ ﻮﻥَ ﴾ ﻭﻫ ﺬﻩ ﺍﻟﺤﻴ ﺎﺓُ ﺍﻟﻄﻴﺒ ﺔُ ﻫ ﻲ ﺍﺳ ﺘﻘﺮﺍﺭُ َ ﻭَﻟﻨَﺠْ ِﺰﻳَ ﱠﻨ ُﻬﻢْ ﺃَﺟْﺮَﻫُﻢِ ﺑﺄَﺣْ َ
ﺴﻦِ ﻣﻮﻋﻮﺩِ ﺭﺑﱢ ﻬﻢ ٬ ﻭﺛﺒﺎﺕُ ﻗﻠﻮﺑِﻬﻢ ﺑﺤ ﺐﱢ ﺑ ﺎﺭﻳﻬﻢ ٬ ﻭﻃﻬ ﺎﺭﺓُ ﺿ ﻤﺎﺋﺮِﻫﻢ ﻧﻔﻮﺳِﻬﻢ ﻟَﺤُ ْ
ﻣﻦ ﺃﻭﺿﺎﺭِ ﺍﻻﻧﺤﺮﺍﻑِ ٬ ﻭﺑﺮﻭﺩُ ﺃﻋ ﺼﺎﺑِﻬِﻢ ﺃﻣ ﺎﻡ ﺍﻟﺤ ﻮﺍﺩﺙِ ٬ ﻭﺳ ﻜﻴﻨﺔُ ﻗﻠ ﻮﺑِﻬﻢ ﻋﻨ ﺪْ
ﻭ ْﻗﻊِ ﺍﻟﻘﻀﺎءِ ٬ ﻭﺭﺿﺎﻫﻢ ﻓﻲ ﻣﻮﺍﻃﻦ ﺍﻟﻘﺪﺭ ٬ ﻷﻧﻬﻢ ﺭﺿُﻮﺍ ﺑﺎﷲِ ﺭﺑّﺎً ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳِﻨ ﺎً
٬ﻭﺑﻤﺤ ﱠﻤﺪٍ r ﻧﺒﻴﺎً ﻭﺭﺳﻮﻻً.
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ﺍﺟﻦِ ﺍﻟﻌﺴﻞ ﻭﻻ ﺗﻜﺴﺮِ ﺍﻟﺨﻠﻴﱠ ﺔ
ﺍﻟﺮﻓﻖُ ﻣﺎ ﻛﺎﻥ ﻓﻲ ﺷﻲءٍ ﺇﻻﱠ ﺯﺍﻧﻪُ ٬ ﻭﻣﺎ ﻧُﺰﻉ ﻣﻦ ﺷ ﻲءٍ ﺇﻻﱠ ﺷ ﺎﻧُﻪ ٬ ﺍﻟﻠ ﻴﻦُ ﻓ ﻲ
ﺣﻠُ ﻞٌ ﺍﻟﺨﻄ ﺎﺏ ٬ ﺍﻟﺒ ﺴﻤﺔُ ﺍﻟﺮﺍﺋﻘ ﺔُ ﻋﻠ ﻰ ﺍﻟﻤﺤﻴ ﺎ ٬ ﺍﻟﻜﻠﻤ ﺔُ ﺍﻟﻄﻴﺒ ﺔُ ﻋﻨ ﺪ ﺍﻟﻠﻘ ﺎءِ ٬ ﻫ ﺬﻩُ
ﻣﻨ ﺴﻮﺟﺔٌ ﻳﺮﺗ ﺪﻳﻬﺎ ﺍﻟ ﺴﻌﺪﺍءُ ٬ ﻭﻫ ﻲ ﺻ ﻔﺎﺕُ ﺍﻟﻤ ﺆﻣِﻦِ ﻛﺎﻟﻨﺤﻠ ﺔ ﺗﺄﻛ ﻞُ ﻃﻴﱢﺒ ﺎً ﻭﺗ ﺼﻨﻊُ
ﻃﻴﱢﺒ ﺎً ٬ ﻭﺇﺫﺍ ﻭﻗﻌ ﺖْ ﻋﻠ ﻰ ﺯﻫ ﺮﺓٍ ﻻ ﺗﻜ ﺴﺮُﻫﺎ ؛ ﻷﻥﱠ ﺍﷲ ﻳﻌﻄ ﻲ ﻋﻠ ﻰ ﺍﻟﺮﻓ ﻖِ ﻣ ﺎ ﻻ
ﺸﺮَﺋِﺐﱡ ﻟﻘﺪﻭﻣِﻬِﻢُ ﺍﻷﻋﻨﺎﻕُ ٬ ﻭﺗ ﺸﺨﺺُ ﺇﻟ ﻰ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﻌﻨﻒِ . ﺇﻥﱠ ﻣﻦ ﺍﻟﻨﺎﺱِ ﻣﻦ ﺗ ْ
ﻃﻠﻌ ﺎﺗِﻬﻢُ ﺍﻷﺑ ﺼﺎﺭُ ٬ ﻭﺗﺤﻴ ﻴﻬﻢُ ﺍﻷﻓﺌ ﺪﺓُ ﻭﺗ ﺸﻴّﻌﻬُﻢُ ﺍﻷﺭﻭﺍﺡُ ٬ ﻷﻧﻬ ﻢ ﻣ ﺤﺒ ﻮﻥ ﻓ ﻲ
ﻛﻼﻣﻬِﻢ ٬ ﻓﻲ ﺃﺧﺬﻫﻢ ﻭﻋﻄﺎﺋِﻬﻢ ٬ ﻓﻲ ﺑﻴﻌﻬِﻢ ﻭﺷﺮﺍﺋِﻬﻢ ٬ ﻓﻲ ﻟﻘﺎﺋِﻬﻢ ﻭﻭﺩﺍﻋِﻬِﻢ.
ﺇﻥ ﺍﻛﺘﺴﺎﺏ ﺍﻷﺻﺪﻗﺎءِ ﻓﻦﱞ ﻣ ﺪﺭﻭﺱٌ ﻳﺠﻴ ﺪُﻩُ ﺍﻟﻨ ﺒﻼءُ ﺍﻷﺑ ﺮﺍﺭُ ٬ ﻓﻬ ﻢْ ﻣﺤﻔﻮﻓ ﻮﻥ
ﺸﺮُ ﻭﺍﻷﻧ ﺲُ ٬ ﻭﺇﻥ ﻏ ﺎﺑﻮﺍ ﻓﺎﻟ ﺴﺆﺍﻝُ ﺩﺍﺋﻤﺎً ﻭﺃﺑﺪﺍً ﺑﻬﺎﻟﺔٍ ﻣﻦ ﺍﻟﻨﺎﺱِ ٬ ﺇﻥْ ﺣ ﻀﺮﻭﺍ ﻓﺎﻟﺒِْ
ﻭﺍﻟﺪﻋﺎءُ.
ﺴﻦُ ﺇﻥﱠ ﻫ ﺆﻻءِ ﺍﻟﺴﻌﺪﺍء ﻟﻬ ﻢْ ﺩﺳ ﺘﻮﺭ ﺃﺧ ﻼﻕٍ ﻋﻨﻮﺍﻧُ ﻪ ﴿ : ﺍﺩْﻓَ ﻊْ ﺑِ ﺎﻟﱠﺘِﻲ ﻫِ ﻲَ ﺃَﺣَْ
َ ﻓﺈِﺫَﺍ ﺍﻟﱠﺬِﻱَ ﺑﻴْﻨَﻚََ ﻭﺑَ ْﻴﻨَﻪُ ﻋَﺪَﺍﻭَﺓٌَ ﻛَﺄﻧﱠﻪَُ ﻭﻟِ ﻲﱞ ﺣَﻤِ ﻴﻢٌ ﴾ ﻓﻬ ﻢْ ﻳﻤﺘ ﺼﻮﻥ ﺍﻷﺣﻘ ﺎﺩ ﺑﻌ ﺎﻃِﻔﺘِﻬِﻢُ
ﺍﻟﺠﻴّﺎﺷ ﺔِ ٬ ﻭﺣﻠﻤِﻬِ ﻢُ ﺍﻟ ﺪﺍﻓِﺊ ٬ ﻭﺻ ﻔْﺤِﻬﻢ ﺍﻟﺒ ﺮﻱءِ ٬ ﻳﺘﻨﺎﺳ ﻮﻥ ﺍﻹﺳ ﺎءﺓ ﻭﻳﺤﻔﻈ ﻮ ﻥ
ﺍﻹﺣﺴﺎﻥ ٬ ﺗ ُﻤﺮﱡ ﺑﻬﻢُ ﺍﻟﻜﻠﻤﺎﺕُ ﺍﻟﻨﺎﺑﻴ ﺔُ ﻓ ﻼ ﺗﻠ ﺞُ ﺁﺫﺍﻧﻬ ﻢ ٬ ﺑ ﻞ ﺗ ﺬﻫﺐُ ﺑﻌﻴ ﺪﺍً ﻫﻨ ﺎﻙ ﺇﻟ ﻰ
ﻏﻴﺮِ ﺭﺟْﻌﺔٍ . ﻫﻢْ ﻓﻲ ﺭﺍﺣﺔٍ ٬ ﻭﺍﻟﻨﺎﺱُ ﻣﻨﻬﻢُ ﻓﻲ ﺃﻣ ﻦٍ ٬ ﻭﺍﻟﻤ ﺴﻠﻤﻮﻥ ﻣ ﻨﻬﻢُ ﻓ ﻲ ﺳ ﻼﻡ
)) ﺍﻟﻤﺴﻠﻢُ ﻣﻦ ﺳﻠِﻢ ﺍﻟﻤﺴﻠﻤﻮﻥُ ﻣﻦ ﻟِﺴﺎﻧِﻪِ ﻭﻳَﺪِﻩِ ٬ ﻭﺍﻟﻤﺆﻣﻦُ ﻣﻦ ﺃﻣِﻨَ ﻪُ ﺍﻟﻨ ﺎﺱُ ﻋﻠ ﻰ
ﻋﻔُ ﻮَ ﻋﻤﱠ ﻦ ﺩﻣ ﺎﺋِﻬﻢ ﻭﺃﻣ ﻮ ﺍﻟِﻬﻢ )) (( ﺇﻥ ﺍﷲ ﺃﻣﺮﻧ ﻲ ﺃﻥْ ﺃﺻ ﻞ ﻣ ﻦْ ﻗﻄﻌﻨ ﻲ ﻭﺃﻥ ﺃ ْ
ﻻ ﲢﺰﻥ
23
ﻇﻠﻤﻨ ﻲ ﻭﺃﻥ ﺃُﻋﻄ ﻲ ﻣ ﻦْ ﺣﺮَﻣَﻨِ ﻲ ﴿ (( ﻭَﺍ ْﻟﻜَ ﺎﻇِﻤِﻴﻦَ ﺍ ْﻟﻐَ ﻴْﻆَ ﻭَﺍ ْﻟﻌَ ﺎﻓِﻴﻦَ ﻋَ ﻦِ ﺍﻟﻨﱠ ﺎﺱِ﴾
ﺑﺸّﺮْ ﻫﺆﻻء ﺑﺜﻮﺍﺏٍ ﻋﺎﺟﻞٍ ﻣﻦ ﺍﻟﻄﻤﺄﻧﻴﻨﺔِ ﻭﺍﻟﺴﻜﻴﻨﺔِ ﻭﺍﻟﻬﺪﻭءِ.
ﻭﺑﺸﺮﻫﻢ ﺑﺜﻮﺍﺏٍ ﺃﺧﺮﻭﻱﱟ ﻛﺒﻴﺮٍ ﻓﻲ ﺟﻮﺍﺭِ ﺭﺏﱟ ﻏ ﻔﻮﺭٍ ﻓ ﻲ ﺟﻨ ﺎﺕٍ ﻭﻧَﻬَ ﺮٍ ﴿ ﻓِ ﻲ
َ ﻣ ْﻘﻌَﺪِ ﺻِﺪْﻕٍ ﻋِﻨﺪََ ﻣﻠِﻴﻚٍ ﱡﻣ ْﻘﺘَﺪِﺭٍ. ﴾
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َ ﴿ ﺃﻻَ ﺑِﺬِﻛْﺮِ ﺍﻟﻠّﻪِ ﺗَﻄْﻤَﺌِﻦﱡ ﺍﻟْﻘُﻠُﻮﺏُ﴾
ﺍﻟ ﺼﺪﻕُ ﺣﺒﻴ ﺐُ ﺍﷲِ ٬ ﻭﺍﻟ ﺼﺮﺍﺣﺔُ ﺻ ﺎﺑﻮﻥُ ﺍﻟﻘﻠ ﻮﺏِ ٬ ﻭﺍﻟﺘﺠﺮﺑ ﺔُ ﺑﺮﻫ ﺎﻥٌ٬
ﻭﺍﻟﺮﺍﺋﺪُ ﻻ ﻳﻜﺬﺏُ ﺃﻫﻠﻪ ٬ ﻭﻟﻢ ﻳﻮﺟﺪْ ﻋﻤ ﻞٌ ﺃﺷ ﺮﺡُ ﻟﻠ ﺼﺪﺭِ ﻭﺃﻋﻈ ﻢُ ﻟﻸﺟ ﺮِ ﻛﺎﻟ ﺬﻛﺮ﴿
ﻓَﺎ ْﺫﻛُﺮُﻭﻧِﻲ ﺃَ ْﺫﻛُ ْﺮ ُﻛﻢْ ﴾ ﻭﺫﻛﺮُﻩُ ﺳ ﺒﺤﺎﻧﻪُ ﺟﻨﱠﺘُ ﻪُ ﻓ ﻲ ﺃﺭﺿِ ﻪِ ٬ ﻣ ﻦ ﻟ ﻢْ ﻳ ﺪﺧﻠْﻬﺎ ﻟ ﻢ ﻳ ﺪﺧﻞ
ﺟﻨ ﺔ ﺍﻵﺧ ﺮﺓِ ٬ ﻭﻫ ﻮ ﺇﻧﻘ ﺎﺫٌ ﻟﻠ ﻨﻔﺲ ﻣ ﻦ ﺃﻭﺻ ﺎﺑِﻬﺎ ﻭﺃﺗﻌﺎﺑِﻬ ﺎ ﻭﺍﺿ ﻄﺮﺍﺑِﻬﺎ ٬ ﺑ ﻞْ ﻫ ﻮ
ﻃ ﺎﻟﻊْ ﺩﻭﺍﻭﻳ ﻦ ﺍﻟ ﻮﺣﻲ ﻟﺘ ﺮﻯ ﻓﻮﺍﺋ ﺪَ ﺴﺮٌ ﻣﺨﺘﺼﺮٌ ﺇﻟ ﻰ ﻛ ﻞﱢ ﻓ ﻮﺯٍ ﻭﻓ ﻼﺡٍ . ﻃﺮﻳﻖٌ ﻣﻴ ّ
ﺍﻟﺬﻛﺮِ ٬ ﻭﺟَﺮﱢﺏْ ﻣﻊ ﺍﻷﻳﺎﻡِ ﺑﻠْﺴﻤﻪُ ﻟﺘﻨﺎﻝَ ﺍﻟﺸﻔﺎءَ.
ﺑﺬﻛﺮﻩ ﺳﺒﺤﺎﻧﻪُ ﺗﻨﻘﺸﻊُ ﺳُﺤُﺐُ ﺍﻟﺨﻮﻑِ ﻭﺍﻟﻔَ ﺰَﻉِ ﻭﺍﻟﻬ ﻢﱢ ﻭﺍﻟﺤ ﺰﻥِ . ﺑ ﺬﻛﺮﻩ ﺗُ ﺰﺍﺡُ
ﺟﺒﺎﻝُ ﺍﻟﻜَﺮْﺏِ ﻭﺍﻟﻐﻢِ ﻭﺍﻷﺳﻰ.
ﻭﻻ ﻋﺠﺐَ ﺃﻥْ ﻳﺮﺗﺎﺡ ﺍﻟ ﺬﺍﻛﺮﻭﻥ ٬ ﻓﻬ ﺬﺍ ﻫ ﻮ ﺍﻷﺻ ﻞُ ﺍﻷﺻ ﻴﻞُ ٬ ﻟﻜ ﻦ ﺍﻟﻌَﺠَ ﺐَ
ﺸﻌُﺮُﻭﻥََ ﺃﻳﱠ ﺎﻥَ ﺍﻟﻌُﺠﺎﺏَ ﻛﻴﻒ ﻳﻌﻴﺶُ ﺍﻟﻐﺎﻓﻠﻮﻥ ﻋﻦ ﺫﻛِﺮِﻩِ ﴿ ﺃَﻣْﻮﺍﺕٌ ﻏَﻴْﺮُ ﺃَ ْ
ﺣﻴَﺎء ﻭَﻣَﺎ ﻳَ ْ
ُ ﻳ ْﺒ َﻌﺜُﻮﻥَ. ﴾
ﻳ ﺎ ﻣ ﻦْ ﺷ ﻜﻰ ﺍﻷﺭﻕ ٬ ﻭﺑﻜ ﻰ ﻣ ﻦ ﺍﻷﻟ ﻢ ٬ ﻭﺗﻔﺠﱠ ﻊ ﻣ ﻦ ﺍﻟﺤ ﻮﺍﺩﺙِ ٬ ﻭﺭﻣﺘْ ﻪُ
ﺍﻟﺨﻄﻮﺏُ ٬ ﻫﻴﺎ ﺍﻫﺘﻒْ ﺑﺎﺳﻤﻪ ﺍﻟﻤﻘﺪﺱَ ﴿ ٬ ﻫﻞَْ ﺗ ْﻌَﻠﻢُ ﻟَﻪُ ﺳَ ِﻤ ّﻴﺎً. ﴾
ﺑﻘﺪﺭِ ﺇ ﻛﺜﺎﺭﻙ ﻣﻦ ﺫﻛﺮِﻩ ﻳﻨﺒﺴﻂُ ﺧﺎﻃﺮُﻙ ٬ ﻳﻬﺪﺃُ ﻗﻠﺒُ ﻚ ٬ ﺗ ﺴﻌﺪُ ﻧﻔْ ﺴُﻚ ٬ ﻳﺮﺗ ﺎﺡُ
ﺿﻤﻴﺮﻙ ٬ ﻷﻥ ﻓﻲ ﺫﻛﺮﻩ ﺟﻞﱠ ﻓﻲ ﻋُﻼﻩ ﻣﻌﺎﻧﻲ ﺍﻟﺘﻮﻛﻞِ ﻋﻠﻴﻪ ٬ ﻭﺍﻟﺜﻘﺔِ ﺑ ﻪ ﻭﺍﻻﻋﺘﻤ ﺎﺩِ
ﻋﻠﻴﻪ ٬ ﻭﺍﻟﺮﺟﻮﻉِ ﺇﻟﻴﻪ ٬ ﻭﺣﺴﻦِ ﺍﻟﻈﻦﱢ ﻓﻴﻪ ٬ ﻭﺍﻧﺘﻈ ﺎﺭ ﺍﻟﻔ ﺮﺝِ ﻣﻨُ ﻪ ٬ ﻓﻬ ﻮ ﻗﺮﻳ ﺐٌ ﺇﺫﺍ
ُ ﺩﻋِ ﻲ ٬ ﺳ ﻤﻴﻊٌ ﺇﺫﺍ ﻧُ ﻮﺩِﻱ ٬ ﻣﺠﻴ ﺐٌ ﺇ ﺫﺍ ﺳُ ﺌﻞَ ٬ ﻓﺎﺿ ﺮﻉْ ﻭﺍﺧ ﻀﻊْ ﻭﺍﺧ ﺸﻊْ ٬ ﻭﺭَ ﱢﺩﺩِ
ﺍﺳﻤﻪُ ﺍﻟﻄﻴﺐ ﺍﻟﻤﺒﺎﺭﻙ ﻋﻠﻰ ﻟﺴﺎﻧِﻚ ﺗﻮﺣﻴﺪﺍً ﻭﺛﻨﺎءً ﻭﻣﺪﺣﺎً ﻭﺩﻋﺎءً ﻭﺳﺆﺍﻻً ﻭﺍﺳ ﺘﻐﻔﺎﺭﺍً
٬ ﻭﺳﻮﻑ ﺗﺠ ﺪُ – ﺑﺤﻮﻟِ ﻪِ ﻭﻗﻮﺗِ ﻪِ – ﺍﻟ ﺴﻌﺎﺩﺓ ﻭﺍﻷﻣ ﻦَ ﻭﺍﻟ ﺴﺮﻭﺭ ﻭﺍﻟﻨ ﻮﺭ ﻭﺍﻟﺤﺒ ﻮﺭَ﴿
ﻓَﺂﺗَﺎ ُﻫﻢُ ﺍﻟﻠّﻪَُ ﺛﻮَﺍﺏَ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﻭَﺣُﺴْﻦََ ﺛﻮَﺍﺏِ ﺍﻵﺧِﺮَ ﺓِ. ﴾
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﴿ ﺃَﻡْ ﻳَﺤْﺴُﺪُﻭﻥَ ﺍﻟﻨﱠﺎﺱَ ﻋَﻠَﻰ ﻣَﺎ ﺁﺗَﺎﻫُﻢُ ﺍﻟﻠّﻪُ ﻣِﻦ ﻓَﻀْﻠِﻪِ ﴾
ﻻ ﲢﺰﻥ
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ﺤﺔِ ﺗﻨﺨﺮُ ﺍﻟﻌﻈ ﻢَ ﻧﺨْ ﺮﺍً ٬ ﺇﻥﱠ ﺍﻟﺤ ﺴﺪ ﻣ ﺮﺽٌ ﻣ ﺰﻣﻦٌ ﻳﻌﻴُ
ﺚ ﺍﻟﺤﺴﺪَ ﻛﺎﻷﻛﻠﺔِ ﺍﻟﻤﻠِ َ
ﻓﻲ ﺍﻟﺠﺴﻢ ﻓﺴﺎﺩﺍً ٬ ﻭﻗﺪ ﻗﻴﻞ : ﻻ ﺭﺍﺣﺔ ﻟﺤﺴﻮﺩ ﻓﻬﻮ ﻇﺎﻟﻢٌ ﻓﻲ ﺛﻮﺏِ ﻣﻈﻠ ﻮﻡ ٬ ﻭﻋ ﺪﻭﱞ
ﻋ َﺪَﻟﻪْ ٬ ﺑﺪﺃ ﺑﺼﺎﺣﺒﻪِ ﻓﻘَﺘﻠَﻪَ.
ﺟﻠْﺒﺎﺏِ ﺻﺪﻳﻖٍ . ﻭﻗﺪ ﻗﺎﻟﻮﺍ : ﷲ ﺩﺭﱡ ﺍﻟﺤﺴﺪِ ﻣﺎ ﺃ ْ ﻓﻲِ
ﺇﻧﻨ ﻲ ﺃﻧﻬ ﻰ ﻧﻔ ﺴﻲ ﻭﻧﻔ ﺴﻚ ﻋ ﻦ ﺍﻟﺤ ﺴﺪِ ﺭﺣﻤ ﺔً ﺑ ﻲ ﻭﺑ ﻚ ٬ ﻗﺒ ﻞ ﺃﻥْ ﻧ ﺮﺣﻢ
ﺍﻵﺧﺮﻳﻦ ؛ ﻷﻧﻨﺎ ﺑﺤﺴﺪِﻧﺎ ﻟﻬ ﻢْ ﻧﻄﻌ ﻢُ ﺍﻟﻬ ﻢﱠ ﻟﺤﻮﻣﻨ ﺎ ٬ ﻭﻧ ﺴﻘﻲ ﺍﻟﻐ ﻢﱠ ﺩﻣﺎءَﻧ ﺎ ٬ ﻭﻧ ﻮﺯﱢﻉُ
ﻧﻮﻡ ﺟﻔﻮﻧﻨﺎ ﻋﻠﻰ ﺍﻵﺧﺮ ﻳﻦ.
ﺇﻥﱠ ﺍﻟﺤﺎﺳ ﺪ ﻳُ ﺸْﻌِﻞُ ﻓﺮﻧ ﺎً ﺳ ﺎﺧﻨﺎً ﺛ ﻢ ﻳﻘ ﺘﺤﻢُ ﻓﻴ ﻪ . ﺍﻟﺘﻨﻐ ﻴﺺُ ﻭﺍﻟﻜ ﺪﺭُ ﻭﺍﻟﻬ ﻢﱡ
ﺍﻟﺤﺎﺿﺮُ ﺃﻣ ﺮﺍﺽٌ ﻳﻮﻟّ ﺪﻫﺎ ﺍﻟﺤ ﺴﺪُ ﻟﺘﻘ ﻀﻲ ﻋﻠ ﻰ ﺍﻟﺮﺍﺣ ﺔِ ﻭﺍﻟﺤﻴ ﺎﺓِ ﺍﻟﻄﻴﺒ ﺔِ ﺍﻟﺠﻤﻴﻠ ﺔِ.
ﺑِﻠﻴﱠ ﺔُ ﺍﻟﺤﺎﺳِ ﺪِ ﺃﻧ ﻪُ ﺧﺎﺻ ﻢَ ﺍﻟﻘ ﻀﺎءَ ٬ ﻭﺍﺗﻬ ﻢ ﺍﻟﺒ ﺎﺭﻱ ﻓ ﻲ ﺍﻟﻌ ﺪْﻝِ ٬ ﻭﺃﺳ ﺎء ﺍﻷﺩﺏ ﻣ ﻊ
ﺍﻟﺸﱠﺮﻉْ ٬ ﻭﺧﺎﻟﻒ ﺻﺎ ﺣﺐَ ﺍﻟﻤﻨْﻬﺞِ.
ﻳ ﺎ ﻟﻠﺤ ﺴﺪ ﻣ ﻦ ﻣ ﺮﺽٍ ﻻ ﻳُ ﺆﺟﺮُ ﻋﻠﻴ ﻪِ ﺻ ﺎﺣﺒُﻪ ٬ ﻭﻣ ﻦ ﺑ ﻼءٍ ﻻ ﻳُﺜ ﺎﺏُ ﻋﻠﻴ ﻪ
ﺍﻟﻤُ ْﺒ َﺘﻠَﻰ ﺑﻪ ٬ ﻭﺳﻮﻑ ﻳﺒﻘﻰ ﻫﺬﺍ ﺍﻟﺤﺎﺳﺪُ ﻓﻲ ﺣﺮﻗﺔٍ ﺩﺍﺋﻤﺔٍ ﺣﺘﻰ ﻳﻤ ﻮﺕ ﺃﻭ ﺗ ﺬْﻫَﺐَ ﻧِﻌ ﻢُ
ﺍﻟﻨﺎﺱِ ﻋﻨﻬﻢ . ﻛﻞﱞ ﻳُﺼﺎﻟﺢُ ﺇﻻﱠ ﺍﻟﺤﺎﺳﺪ ﻓﺎﻟﺼﻠﺢُ ﻣﻌﻪ ﺃﻥ ﺗﺘﺨﻠّﻰ ﻋﻦ ﻧﻌﻢٍ ﺍﷲِ ﻭﺗﺘﻨ ﺎﺯﻝ
ﻋﻦ ﻣﻮﺍ ﻫِﺒِﻚ ٬ ﻭ ُﺗﻠْﻐِﻲ ﺧﺼﺎﺋِﺼﻚ ٬ ﻭﻣﻨﺎﻗِﺒﻚ ٬ ﻓﺈﻥ ﻓﻌﻠﺖ ﺫﻟﻚ ﻓﻠَ َﻌﱠﻠﻪُ ﻳﺮﺿ ﻰ ﻋﻠ ﻰ
ﻣﻀﺾٍ ٬ ﻧﻌﻮﺫُ ﺑﺎﷲِ ﻣﻦ ﺷﺮﱢ ﺣﺎﺳﺪ ﺇﺫﺍ ﺣﺴﺪْ ٬ ﻓﺈﻧﻪ ﻳﺼﺒﺢُ ﻛﺎﻟﺜﻌﺒ ﺎﻥِ ﺍﻷﺳ ﻮﺩِ ﺍﻟ ﺴﱠﺎﻡ
ﻻ ﻳﻘﺮ ﻗﺮﺍﺭﻩ ﺣﺘﻰ ﻳُﻔﺮِﻍَ ﺳ ﱠﻤﻪُ ﻓﻲ ﺟﺴﻢ ﺑﺮﻱءٍ.
ﻓﺄﻧﻬﺎﻙ ﺃﻧﻬﺎﻙ ﻋﻦ ﺍﻟﺤﺴﺪ ﻭﺍﺳﺘﻌﺬ ﺑﺎﷲِ ﻣﻦ ﺍﻟﺤﺎﺳِﺪِ ﻓﺈﻧﻪ ﻟﻚ ﺑﺎ ﻟﻤﺮﺻﺎﺩِ.
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ﺍﻗﺒﻞِ ﺍﻟﺤﻴﺎﺓ ﻛﻤﺎ ﻫﻲ
ﺣﺎﻝُ ﺍﻟﺪﻧﻴﺎ ﻣﻨﻐﺼﺔُ ﺍﻟﻠﺬﺍﺕِ ٬ ﻛﺜﻴﺮﺓُ ﺍﻟﺘﺒﻌﺎﺕِ ٬ ﺟﺎﻫﻤﺔُ ﺍﻟﻤﺤﻴﱠ ﺎ ٬ ﻛﺜﻴ ﺮﺓُ ﺍﻟﺘﻠ ﱡﻮﻥِ
ﺧﻠِﻄﺖْ ﺑﺎﻟﻨﱠﻜﺪِ ٬ ﻭﺃﻧﺖ ﻣﻨﻬﺎ ﻓﻲَ ﻛﺒَﺪ.
٬ ﻣُﺰِﺟﺖْ ﺑﺎﻟﻜﺪﺭِ ٬ ﻭ ُ
ﻭﻟﻦ ﺗﺠﺪ ﻭﺍﻟﺪﺍً ﺃﻭ ﺯﻭﺟﺔً ٬ ﺃﻭ ﺻﺪﻳﻘﺎً ٬ ﺃﻭ ﻧ ﺒﻴﻼً ٬ ﻭﻻ ﻣ ﺴﻜﻨﺎً ﻭﻻ ﻭﻇﻴﻔ ﺔً ﺇﻻﱠ
ﻭﻓﻴﻪ ﻣﺎ ﻳﻜ ﺪﱢﺭُ ٬ ﻭﻋﻨ ﺪﻩ ﻣ ﺎ ﻳ ﺴﻮءُ ﺃﺣﻴﺎﻧ ﺎً ٬ ﻓ ﺄﻃﻔﺊ ﺣ ﺮﱠ ﺷ ﺮﱢﻩِ ﺑﺒ ﺮﺩِ ﺧﻴْ ﺮِﻩِ ٬ ﻟﺘﻨْﺠُ ﻮَ
ﺭﺃﺳﺎً ﺑﺮﺃﺱ ٬ ﻭﺍﻟﺠﺮﻭﺡُ ﻗﺼﺎﺹٌ.
ﺃﺭﺍﺩ ﺍﷲُ ﻟﻬ ﺬﻩ ﺍﻟ ﺪﻧﻴﺎ ﺃﻥ ﺗﻜ ﻮﻥ ﺟﺎﻣﻌ ﺔً ﻟﻠ ﻀﺪﻳﻦِ ٬ ﻭﺍﻟﻨ ﻮﻋﻴﻦ ٬ ﻭﺍﻟﻔ ﺮﻳﻘﻴﻦ٬
ﺨﻴْ ﺮُ ﻛﻠﱡ ﻪُ٬
ﻭﺍﻟﺮﺃﻳﻴﻦ ﺧﻴْ ﺮٍ ﻭﺷ ﺮٍ ٬ ﺻ ﻼﺡٍ ﻭﻓ ﺴﺎﺩٍ ٬ ﺳ ﺮﻭﺭٍ ﻭﺣُْ ﺰﻥٍ ٬ ﺛ ﻢ ﻳ ﺼﻔﻮ ﺍﻟ َ
ﻭﺍﻟﺼﻼﺡُ ﻭﺍﻟﺴﺮﻭﺭُ ﻓﻲ ﺍﻟﺠﻨﺔِ ٬ ﻭﻳُﺠْ َﻤﻊُ ﺍﻟﺸﺮﱡ ﻛﻠﻪ ﻭﺍﻟﻔﺴﺎﺩُ ﻭﺍﻟﺤﺰﻥُ ﻓﻲ ﺍﻟﻨﺎﺭِ . ﻓ ﻲ
ﺍﻟﺤﺪﻳﺚ )) : ﺍﻟﺪﻧﻴﺎ ﻣﻠﻌﻮﻧﺔٌ ﻣﻠﻌﻮﻥٌ ﻣﺎ ﻓﻴﻬ ﺎ ﺇﻻ ﺫﻛ ﺮُ ﺍﷲِ ﻭﻣ ﺎ ﻭﺍﻻﻩُ ﻭﻋ ﺎﻟﻢٌ ﻭﻣ ﺘﻌﻠﻢٌ
(( ﻓﻌﺶْ ﻭﺍﻗﻌﻚَ ﻭﻻ ﺗﺴﺮﺡْ ﻣﻦ ﺍﻟﺨﻴﺎﻝِ ٬ ﻭﺣﻠّ ﻖْ ﻓ ﻲ ﻋ ﺎﻟﻢِ ﺍﻟﻤﺜﺎﻟﻴ ﺎﺕِ ٬ ﺍﻗﺒ ﻞْ ﺩﻧﻴ ﺎﻙَ
ﻛﻤ ﺎ ﻫ ﻲ ٬ ﻭﻃ ﻮﱢﻉ ﻧﻔ ﺴﻚ ﻟﻤﻌﺎﻳ ﺸﺘﻬﺎ ﻭﻣﻮﺍﻃﻨﺘِﻬ ﺎ ٬ ﻓ ﺴﻮﻑ ﻻ ﻳ ﺼﻔﻮ ﻟ ﻚ ﻓﻴﻬ ﺎ
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ﺻﺎﺣﺐٌ ٬ ﻭﻻ ﻳﻜﻤﻞُ ﻟﻚ ﻓﻴﻬﺎ ﺃﻣﺮٌ ٬ ﻷﻥﱠ ﺍﻟ ﺼﱠﻔْﻮَ ﻭﺍﻟﻜﻤ ﺎﻝ ﻭﺍﻟﺘﻤ ﺎﻡ ﻟ ﻴﺲ ﻣ ﻦ ﺷ ﺄﻧﻬﺎ
ﻭﻻ ﻣﻦْ ﺻﻔﺎﺗِﻬﺎ.
ﻟ ﻦ ﺗﻜﻤ ﻞ ﻟ ﻚ ﺯﻭﺟ ﺔٌ ٬ ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚ )) : ﻻ ﻳﻔ ﺮﻙُ ﻣ ﺆﻣﻦٌ ﻣﺆﻣﻨ ﺔً ﺇ ﻥ ﻛ ﺮﻩ
ﻣﻨﻬﺎ ﺧﻠﻘﺎً ﺭﺿﻲ ﻣﻨﻬﺎ ﺁﺧﺮ. ((
ﺴﺮَ ٬ ﻭﻧ ﺬﺭ ﻣ ﺎ
ﻓﻴﻨﺒﻐ ﻲ ﺃﻥْ ﻧ ﺴﺪﺩ ﻭﻧﻘ ﺎﺭﺏ ٬ ﻭﻧﻌْﻔُ ﻮَ ﻭﻧ ﺼْﻔﺢَ ٬ ﻭﻧﺄﺧُ ﺬ ﻣ ﺎ ﺗﻴ ﱠ
ﻄﺮْﻑ ﺃﺣﻴﺎﻧﺎً ٬ ﻭﻧﺴﺪﺩُ ﺍﻟﺨﻄﻰ ٬ ﻭﻧﺘﻐﺎﻓﻞُ ﻋﻦ ﺃﻣﻮﺭٍ. ﺗﻌﺴﱠﺮ ﻭﻧﻐﺾﱠ ﺍﻟ ﱠ
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ﺗﻌﺰﱠ ﺑﺄﻫﻞِ ﺍﻟﺒﻼءِ
َ ﺗﻠَﻔﱠﺖْ ﻳَ ْﻤ ﻨَﺔً ﻭﻳَﺴْﺮَﺓً ٬ ﻓﻬﻞ ﺗ ﺮﻯ ﺇﻻﱠ ﻣُﺒﺘﻠ ﻰ ؟ ﻭﻫ ﻞ ﺗ ﺸﺎﻫﺪُ ﺇﻻﱠ ﻣﻨﻜﻮﺑ ﺎً ﻓ ﻲ ﻛ ﻞ
ﺩﺍﺭٍ ﻧﺎﺋﺤﺔٌ ٬ ﻭﻋﻠﻰ ﻛﻞ ﺧﺪﱟ ﺩ ْﻣﻊٌ ٬ ﻭﻓﻲ ﻛﻞ ﻭﺍﺩٍ ﺑﻨﻮ ﺳﻌﺪ.
ﻛﻢْ ﻣﻦَ ﺍﻟﻤﺼﺎﺋﺐِ ٬ ﻭﻛﻢْ ﻣﻦ ﺍﻟﺼﺎﺑﺮﻳﻦ ٬ ﻓﻠﺴﺖ ﺃﻧﺖ ﻭﺣ ﺪﻙ ﺍﻟﻤ ﺼﺎﺏ ٬ ﺑ ﻞ
ﻣ ﺼﺎﺑُﻚَ ﺃﻧ ﺖ ﺑﺎﻟﻨ ﺴﺒﺔِ ﻟﻐﻴ ﺮِﻙ ﻗﻠﻴ ﻞٌ ٬ ﻛ ﻢْ ﻣ ﻦ ﻣ ﺮﻳﺾٍ ﻋﻠ ﻰ ﺳ ﺮﻳﺮﻩ ﻣ ﻦ ﺃﻋ ﻮ ﺍﻡٍ٬
ﻳﺘﻘﻠﺐُ ﺫﺍﺕ ﺍﻟﻴﻤﻴﻦِ ﻭﺫﺍﺕ ﺍﻟﺸﱢﻤﺎﻝَِ ٬ ﻳ ِﺌﻦﱡ ﻣﻦ ﺍﻷﻟﻢِ ٬ ﻭﻳﺼﻴﺢُ ﻣﻦ ﺍﻟﺴﱠﻘﻢ.
ﻛﻢ ﻣﻦ ﻣﺤﺒﻮﺱ ﻣﺮﺕ ﺑﻪ ﺳﻨﻮﺍﺕ ﻣﺎ ﺭﺃﻯ ﺍﻟﺸﻤﺲ ﺑﻌﻴﻨ ﻪ ٬ ﻭﻣ ﺎ ﻋ ﺮﻑ ﻏﻴ ﺮ
ﺯﻧﺰﺍﻧﺘﻪ.
ﻛﻢْ ﻣﻦ ﺭﺟﻞٍ ﻭﺍﻣﺮﺃﺓٍ ﻓﻘﺪﺍ ﻓﻠﺬﺍﺕِ ﺃﻛﺒﺎﺩﻫِﻤﺎ ﻓﻲ ﻣﻴْ َﻌﺔِ ﺍﻟﺸﺒﺎﺏِ ﻭﺭﻳْﻌﺎﻥِ ﺍﻟﻌُ ْﻤﺮِ.
ﻛﻢْ ﻣﻦ ﻣﻜﺮﻭﺏٍ ﻭﻣﺪِﻳﻦٍ ﻭﻣُﺼﺎﺏٍ ﻭﻣﻨﻜﻮﺏٍ.
ﻋﻠْﻢَ ﺍﻟﻴﻘﻴﻦ ﺃﻥﱢ ﻫﺬﻩ ﺍﻟﺤﻴ ﺎﺓ ﺳ ﺠْﻦٌ ﻟﻠﻤ ﺆﻣﻦِ ﺁﻥ ﻟﻚ ﺃﻥ ﺗﺘﻌﺰّ ﺑﻬﺆﻻءِ ٬ ﻭﺃﻥْ ﺗﻌﻠﻢِ
٬ ﻭﺩﺍﺭٌ ﻟﻸﺣﺰﺍﻥِ ﻭﺍﻟﻨﻜﺒ ﺎﺕِ ٬ ﺗ ﺼﺒﺢُ ﺍﻟﻘ ﺼﻮﺭُ ﺣﺎﻓﻠ ﺔً ﺑﺄﻫﻠﻬ ﺎ ﻭﺗﻤ ﺴﻲ ﺧﺎﻭﻳ ﺔً ﻋﻠ ﻰ
ﻋﺮﻭﺷ ﻬﺎ ٬ ﺑﻴﻨﻬ ﺎ ﺍﻟ ﺸﱠﻤْﻞُ ﻣﺠﺘﻤِ ﻊٌ ٬ ﻭﺍﻷﺑ ﺪﺍﻥُ ﻓ ﻲ ﻋﺎﻓﻴ ﺔ ٬ ﻭﺍﻷﻣ ﻮﺍﻝُ ﻭﺍﻓ ﺮﺓً٬
ﻭﺍﻷﻭﻻﺩُ ﻛُﺜ ﺮٌ ٬ ﺛ ﻢﱠ ﻣ ﺎ ﻫ ﻲ ﺇﻻﱠ ﺃﻳ ﺎﻡٌ ﻓ ﺈﺫﺍ ﺍﻟﻔﻘ ﺮُ ﻭﺍﻟﻤ ﻮْﺕُ ﻭﺍﻟﻔ ﺮﺍﻕُ ﻭﺍﻷﻣ ﺮﺍﺽُ﴿
َ ﻭ َﺗﺒَﻴﱠﻦََ ﻟﻜُﻢْ ﻛَ ْﻴﻒََ ﻓ َﻌﻠْﻨَﺎ ﺑِﻬِﻢَْ ﻭﺿَ َﺮﺑْﻨَﺎَ ﻟ ُﻜﻢُ ﺍﻷَ ْﻣﺜَﺎﻝَ ﴾ ﻓﻌﻠﻴ ﻚ ﺃﻥ ﺗ ﻮﻃﱢﻦ ﻣ ﺼﺎﺑﻚ ﺑﻤ ﻦْ
ﺣﻮﻟﻚ ٬ ﻭﺑﻤﻦ ﺳﺒﻘﻚ ﻓﻲ ﻣﺴﻴﺮﺓِ ﺍﻟﺪﻫﺮِ ٬ ﻟﻴﻈﻬﺮ ﻟﻚ ﺃﻧﻚ ﻣﻌ ﺎﻓﻰً ﺑﺎﻟﻨ ﺴﺒﺔ ﻟﻬ ﺆﻻءِ٬
ﻭﺃﻧﻪ ﻟﻢ ﻳﺄﺗﻚ ﺇﻻ ﻭﺧﺰﺍﺕٌ ﺳﻬﻠﺔٌ ٬ ﻓﺎﺣﻤﺪِ ﺍﷲ ﻋﻠﻰ ﻟُﻄْﻔﻪِ ٬ ﻭﺍﺷ ﻜﺮﻩ ﻋﻠ ﻰ ﻣ ﺎ ﺃﺑﻘ ﻰ٬
ﻭﺍﺣﺘﺴِﺐْ ﻣﺎ ﺃﺧﺬ ٬ ﻭﺗﻌﺰﱠ ﺑﻤﻦْ ﺣﻮﻟﻚ.
ﻭﻟﻚ ﻓﻲ ﺍﻟﺮﺳ ﻮﻝ r ﻗ ﺪﻭﺓٌ ﻭﻗ ﺪْ ﻭُﺿ ﻊِ ﺍﻟ ﺴﱠﻠﻰ ﻋﻠ ﻰ ﺭﺃﺳِ ﻪِ ٬ ﻭﺃﺩﻣِﻴ ﺖْ ﻗ ﺪﻣﺎﻩ
ﺷﺞﱠ ﻭﺟﻬُﻪ ٬ ﻭﺣﻮﺻِﺮ ﻓﻲ ﺍﻟ ﺸﱢﻌﺐِ ﺣﺘ ﻰ ﺃﻛ ﻞ ﻭﺭﻕ ﺍﻟ ﺸﺠﺮِ ٬ ﻭﻃُ ﺮِﺩ ﻣ ﻦ ﻣﻜﱠ ﺔ٬ ﻭ ُ
ﻋﺮْﺽُ ﺯﻭﺟﺘِ ﻪِ ﺍﻟ ﺸﺮﻳﻒُ ٬ ﻭ ُﻗﺘِ ﻞ ﺳ ﺒﻌﻮﻥ ﻣ ﻦ ﺃﺻ ﺤﺎﺑﻪِ٬ ﻭﻛُﺴِﺮﺕْ ﺛﻨﻴﺘُﻪ ٬ ﻭﺭُﻣِﻲِ
ﻭﻓﻘﺪ ﺍﺑﻨﻪ ٬ ﻭﺃﻛﺜﺮ ﺑﻨﺎﺗِﻪ ﻓﻲ ﺣﻴﺎﺗﻪِ ٬ ﻭﺭﺑﻂ ﺍﻟﺤﺠﺮ ﻋﻠﻰ ﺑﻄﻨِ ﻪ ﻣ ﻦ ﺍﻟﺠ ﻮﻉِ ٬ ﻭﺍﺗﱡﻬِ ﻢ
ﺣﺮُ ﻛﺎﻫﻦ ﻣﺠﻨﻮﻥٌ ﻛﺎﺫﺏٌ ٬ ﺻﺎُﻧﻪُ ﺍﷲُ ﻣﻦ ﺫﻟﻚ ٬ ﻭﻫﺬﺍ ﺑﻼءٌ ﻻﺑ ﺪﱠ ﻣﻨ ﻪُ ﻋﺮٌ ﺳﺎ ِ ﺑﺄﻧﻪُ ﺷﺎ ِ
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ﻭﺗﻤﺤﻴﺺٌ ﻻ ﺃﻋﻈﻢ ﻣﻨﻪُ ٬ ﻭﻗﺪُْ ﻗﺘِﻞ ﺯﻛﺮﻳﱠﺎ ٬ ﻭ ُﺫﺑِﺢ ﻳﺤﻴﻰ ٬ ﻭﻫُﺠّ ﺮَ ﻣﻮﺳ ﻰ ﻭﻭﺿ ﻊ
ﺍﻟﺨﻠﻴﻞُ ﻓﻲ ﺍﻟﻨﺎﺭِ ٬ ﻭﺳﺎﺭ ﺍﻷﺋﻤﺔُ ﻋﻠ ﻰ ﻫ ﺬﺍ ﺍﻟﻄﺮﻳ ﻖ ﻓ ﻀُﺮﱢﺝ ﻋُﻤَ ﺮُ ﺑﺪﻣِ ﻪِ ٬ ﻭﺍﻏﺘﻴ ﻞ
ﺟﻠِ ﺪَﺕْ ﻇﻬ ﻮﺭُ ﺍﻷﺋﻤ ﺔِ ﻭﺳُ ﺠِﻦ ﺍﻷﺧﻴ ﺎﺭُ ٬ ﻭﻧﻜ ﻞ ﺑ ﺎﻷﺑﺮﺍﺭ ﻋﺜﻤﺎﻥُ ٬ ﻭﻃٌﻌِﻦ ﻋﻠ ﻲٌ ٬ ﻭ ُ
ﺴ ْﺘ ُﻬﻢُ
ﺧﻠَ ﻮْﺍْ ﻣِ ﻦ ﻗَ ﺒْﻠِﻜُﻢ ﻣﱠ ﱠ
ﺠﻨﱠ ﺔََ ﻭﻟَﻤﱠ ﺎ ﻳَْ ﺄ ِﺗﻜُﻢ ﱠﻣﺜَ ﻞُ ﺍﻟﱠ ﺬِﻳﻦََ
ﺧﻠُﻮﺍْ ﺍﻟْ َ ﺴ ْﺒ ُﺘﻢْ ﺃَﻥ ﺗَ ﺪْ ُ
َ ﴿ ﺃﻡْ ﺣَِ
ﺍ ْﻟ َﺒﺄْﺳَﺎء ﻭَﺍﻟﻀﱠﺮﱠﺍء ﻭَ ُﺯﻟْ ِﺰﻟُﻮﺍْ. ﴾
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ﺍﻟﺼﻼﺓ .. ﺍﻟﺼﻼﺓ
﴿ ﻳَﺎ ﺃَﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍْ ﺍﺳْﺘَﻌِﻴﻨُﻮﺍْ ﺑِﺎﻟﺼﱠﺒْﺮِ ﻭَﺍﻟﺼﱠﻼَﺓِ﴾
ﺇﺫﺍ ﺩﺍﻫ ﻤﻚ ﺍﻟﺨَ ﻮْﻑُ ﻭﻃﻮﱠﻗ ﻚ ﺍﻟﺤ ﺰﻥُ ٬ ﻭﺃﺧ ﺬ ﺍﻟﻬ ﻢﱡ ﺑﺘﻼﺑﻴﺒ ﻚ ٬ ﻓﻘ ﻢْ ﺣ ﺎﻻً ﺇﻟ ﻰ
ﺍﻟ ﺼﻼﺓِ ٬ ﺗﺜُ ﺐْ ﻟ ﻚ ﺭﻭﺣُ ﻚ ٬ ﻭﺗﻄﻤ ﺌﻦﱠ ﻧﻔ ﺴُﻚ ٬ ﺇﻥ ﺍﻟ ﺼﻼﺓ ﻛﻔﻴﻠ ﺔٌ – ﺑ ﺄﺫﻥِ ﺍﷲِ
ﺑﺎﺟﺘﻴﺎﺡِ ﻣﺴﺘﻌﻤﺮﺍﺕِ ﺍﻷﺣﺰﺍﻥِ ﻭﺍﻟﻐﻤﻮﻡِ ٬ ﻭﻣﻄﺎﺭﺩﺓِ ﻓﻠﻮﻝِ ﺍﻻﻛﺘﺌﺎﺏِ.
ﻛﺎﻥ r ﺇﺫﺍ ﺣﺰ َﺑﻪُ ﺃﻣﺮٌ ﻗﺎﻝ )) : ﺃﺭﺣﻨﺎ ﺑﺎﻟﺼﻼﺓِ ﻳ ﺎ ﺑ ﻼﻝُ (( ﻓﻜﺎﻧ ﺖْ ﻗُ ﺮﱠﺓَ ﻋﻴﻨِ ﻪِ
ﻭﺳﻌﺎﺩﺗﻪُ ﻭﺑﻬﺠ َﺘﻪُ.
ﻭﻗﺪ ﻃﺎﻟﻌﺖُ ﺳِﻴﺮُ ﻗﻮﻡٍ ﺃﻓﺬﺍﺫٍ ﻛﺎﻧﺖْ ﺇﺫﺍ ﺿ ﺎﻗﺖْ ﺑﻬ ﻢ ﺍﻟ ﻀﻮﺍﺋﻖُ ٬ ﻭﻛ ﺸﱠﺮﺕْ ﻓ ﻲ
ﻭﺟ ﻮﻫﻬﻢُ ﺍﻟﺨﻄ ﻮﺏُ ٬ ﻓﺰﻋ ﻮﺍ ﺇﻟ ﻰ ﺻ ﻼﺓٍ ﺧﺎﺷ ﻌﺔٍ ٬ ﻓﺘﻌ ﻮﺩُ ﻟﻬ ﻢ ﻗُ ﻮﺍﻫُﻢْ ﻭﺇﺭﺍﺩﺍﺗُﻬ ﻢ
ﻭﻫِﻤَ ﻤُﻬُﻢْ.
ﺇﻥّ ﺻ ﻼﺓ ﺍﻟﺨ ﻮﻑُِ ﻓﺮِﺿ ﺖِْ ﻟﺘُ ﻮﺩﱠﻯ ﻓ ﻲ ﺳ ﺎﻋﺔِ ﺍﻟﺮﻋ ﺐِ ٬ ﻳ ﻮﻡ ﺗﺘﻄ ﺎﻳﺮُ
ﺍﻟﺠﻤﺎﺟﻢُ ٬ﻭﺗﺴﻴﻞُ ﺍﻟﻨﻔﻮﺱُ ﻋﻠﻰ ﺷﻔﺮﺍﺕِ ﺍﻟﺴﻴﻮﻑِ ٬ ﻓﺈﺫﺍ ﺃﻋﻈﻢُ ﺗﺜﺒﻴ ﺖٍ ﻭﺃﺟ ﻞﱡ ﺳ ﻜﻴﻨﺔٍ
ﺻﻼﺓٌ ﺧﺎﺷﻌﺔٌ.
ﺇﻥﱠ ﻋﻠﻰ ﺍﻟﺠﻴﻞِ ﺍﻟﺬﻱ ﻋﺼﻔﺖ ﺑﻪ ﺍﻷﻣﺮﺍﺽُ ﺍﻟﻨﻔﺴﻴﺔُ ﺃﻥ ﻳﺘﻌﺮّﻑَ ﻋﻠﻰ ﺍﻟﻤﺴﺠﺪِ
٬ ﻭﺃﻥ ﻳﻤﺮّﻍَ ﺟﺒﻴ َﻨﻪُِ ﻟ ُﻴﺮْﺿِﻲ ﺭﺑﱠﻪ ﺃﻭﱠﻻً ٬ ﻭﻟﻴﻨﻘ ﺬ ﻧﻔ ﺴﻪُ ﻣ ﻦ ﻫ ﺬﺍ ﺍﻟﻌ ﺬﺍﺏِ ﺍﻟﻮﺍﺻِ ﺐِ٬
ﻭﺇﻻﱠ ﻓﺈﻥﱠ ﺍﻟﺪﻣﻊ ﺳﻮﻑ ﻳﺤﺮﻕُ ﺟﻔْﻨﻪُ ٬ ﻭﺍﻟﺤﺰﻥ ﺳﻮﻑ ﻳﺤﻄﻢُ ﺃﻋﺼﺎﺑﻪُ ٬ ﻭﻟ ﻴﺲ ﻟﺪﻳ ﻪِ
ﻃﺎﻗﺔٌ ﺗﻤﺪّﻩُ ﺑﺎﻟﺴﻜﻴﻨﺔِ ﻭﺍﻷﻣﻦِ ﺇﻻ ﺍﻟﺼﻼﺓُ.
ﻣ ﻦ ﺃﻋﻈ ﻢِ ﺍﻟ ﻨﻌﻢِ – ﻟ ﻮ ﻛﻨّ ﺎ ﻧﻌﻘ ﻞُ – ﻫ ﺬﻩِ ﺍﻟ ﺼﻠﻮﺍﺕُ ﺍﻟﺨﻤْ ﺲُ ﻛ ﻞﱠ ﻳ ﻮﻡٍ ﻭﻟﻴﻠ ﺔٍ
ﻛﻔﺎﺭﺓٌ ﻟﺬﻧﻮﺑِﻨﺎ ٬ ﺭﻓﻌﺔٌ ﻟﺪﺭﺟﺎﺗِﻨﺎ ﻋﻨﺪ ﺭﺑﱢﻨ ﺎ ٬ ﺛ ﻢ ﻫ ﻲ ﻋ ﻼﺝٌ ﻋﻈ ﻴﻢٌ ﻟﻤﺂﺳ ﻴﻨﺎ ٬ ﻭﺩﻭﺍءٌ
ﻧﺎﺟِﻊٌ ﻷﻣﺮﺍﺿِﻨﺎ ٬ ﺗﺴﻜﺐُ ﻓﻲ ﺿﻤﺎﺋﺮِﻧﺎ ﻣﻘﺎﺩﻳﺮ ﺯﺍﻛﻴﺔً ﻣﻦ ﺍﻟﻴﻘﻴﻦ ٬ ﻭﺗﻤ ﻸُ ﺟﻮﺍﻧﺤﻨ ﺎ
ﺑﺎﻟﺮﱢﺿﺎ ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺟﺎﻧﺒﻮﺍ ﺍﻟﻤﺴﺠﺪ ٬ ﻭﺗﺮﻛ ﻮﺍ ﺍﻟ ﺼﻼﺓ ٬ ﻓﻤ ﻦْ ﻧﻜ ﺪٍ ﺇﻟ ﻰ ﻧﻜ ﺪٍ٬
ﻭﻣﻦ ﺣﺰﻥٍ ﺇﻟﻰ ﺣﺰﻥٍ ٬ ﻭﻣﻦ ﺷﻘﺎءٍ ﺇﻟﻰ ﺷﻘﺎءٍ ﴿ ﻓَﺘَﻌْﺴﺎً ﱠﻟ ُﻬﻢْ ﻭَ ﺃَﺿَﻞﱠَ ﺃﻋْﻤَﺎ َﻟ ُﻬﻢْ. ﴾
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ﺣﺴﺒﻨﺎ ﺍﷲ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ
ﺗﻔﻮﻳﺾُ ﺍﻷﻣﺮِ ﺇﻟﻰ ﺍﷲِ ٬ ﻭﺍﻟﺘﻮﻛﻞُ ﻋﻠﻴﻪِ ٬ ﻭﺍﻟﺜﻘ ﺔ ﺑﻮﻋ ﺪِﻩِ ٬ ﻭﺍﻟﺮﺿ ﺎ ﺑ ﺼﻨﻴﻌ ِﻪ
ﻭﺣُ ﺴﻦُ ﺍﻟﻈ ﻦﱢ ﺑ ﻪِ ٬ ﻭﺍﻧﺘﻈ ﺎﺭُ ﺍﻟﻔ ﺮﺝِ ﻣﻨ ﻪُ ؛ ﻣ ﻦ ﺃﻋﻈ ﻢِ ﺛﻤ ﺮﺍﺕِ ﺍﻹﻳﻤ ﺎﻥِ ٬ ﻭﺃﺟ ﻞﱢ
ﺻﻔﺎﺕِ ﺍﻟﻤﺆﻣﻨﻴﻦ ٬ ﻭﺣﻴﻨﻤ ﺎ ﻳﻄﻤﺌﻦﱡ ﺍﻟﻌﺒﺪُ ﺇﻟﻰ ﺣﺴﻦٍ ﺍﻟﻌﺎﻗﺒﺔِ ٬ ﻭﻳﻌﺘﻤﺪُ ﻋﻠﻰ ﺭﺑﱢ ﻪِ ﻓ ﻲ
ﻛﻞﱢ ﺷﺄﻧِﻪ ٬ ﻳﺠﺪ ﺍﻟﺮﻋﺎﻳﺔ ٬ ﻭﺍﻟﻮﻻﻳﺔ ٬ ﻭﺍﻟﻜﻔﺎﻳﺔ ٬ ﻭﺍﻟﺘﺄﻳﻴﺪَ ٬ ﻭﺍﻟﻨﺼﺮﺓَ.
ﻟﻤ ﺎ ﺃﻟﻘ ﻲ ﺇﺑ ﺮﺍﻫﻴﻢُ ﻋﻠﻴ ﻪ ﺍﻟ ﺴﻼﻡُ ﻓ ﻲ ﺍﻟﻨ ﺎﺭِ ﻗ ﺎﻝ : ﺣ ﺴﺒﻨﺎ ﺍﷲُ ﻭﻧِﻌْ ﻢَ ﺍﻟﻮﻛﻴ ﻞُ٬
ﻓﺠﻌﻠﻬﺎ ﺍﷲُ ﻋﻠﻴﻪ ﺑﺮْﺩﺍً ﻭﺳﻼﻣﺎً ٬ ﻭﺭﺳﻮﻟُﻨﺎ r ﻭ ﺃﺻﺤﺎﺑُﻪ ﻟﻤ ﺎ ﻫُ ﱢﺪﺩُﻭﺍ ﺑﺠﻴ ﻮﺵِ ﺍﻟﻜﻔ ﺎﺭ
ﺴﺒُﻨَﺎ ﺍﻟﻠّ ﻪَُ ﻭ ِﻧﻌْ ﻢَ ﺍ ْﻟ َﻮﻛِﻴ ﻞُ { 173 } ﻓَ ﺎﻧ َﻘَﻠﺒُﻮﺍْ ﺑِﻨِﻌْﻤَ ﺔٍ ﻣﱢ ﻦَ ٬ ﻭﻛﺘﺎﺋ ﺐِ ﺍﻟﻮﺛﻨﻴ ﺔِ ﻗ ﺎﻟﻮﺍ ﴿ : ﺣَْ
ﻀﻞٍ ﻋَﻈِﻴﻢٍ . ﴾ ﺿﻮَﺍﻥَ ﺍﻟﻠّﻪِ ﻭَﺍﻟﻠّﻪُ ﺫُﻭَ ﻓ ْ ﺴ ُﻬﻢْ ﺳُﻮءٌ ﻭَﺍﺗﱠ َﺒﻌُﻮﺍِْ ﺭ ْ ﻀﻞٍ ﱠﻟﻢْ ﻳَﻤْﺴَ ْ
ﺍﻟﻠّﻪِ ﻭَ َﻓ ْ
ﺇﻥﱠ ﺍﻹﻧﺴﺎﻥ ﻭﺣ ﺪﻩ ﻻ ﻳ ﺴﺘﻄﻴﻊُ ﺃﻥْ ﻳ ﺼﺎﺭﻉ ﺍﻷﺣ ﺪﺍﺙ ٬ ﻭﻻ ﻳﻘ ﺎﻭﻡ ﺍﻟﻤﻠﻤﱠ ﺎﺕِ٬
ﺧﻠِﻖَ ﺿﻌﻴﻔﺎً ﻋﺎﺟﺰﺍً ٬ ﺇﻻ ﺣﻴﻨﻤﺎ ﻳﺘﻮﻛﻞُ ﻋﻠﻰ ﺭﺑﱢﻪ ﻭﻳﺜ ﻖُ ﻭﻻ ﻳﻨﺎﺯﻝ ﺍﻟﺨﻄﻮﺏَ ؛ ﻷﻧﻪُ
ﺑﻤﻮﻻﻩ ٬ ﻭﻳﻔﻮﱢﺽُ ﺍﻷﻣﺮَ ﺇﻟﻴﻪ ٬ ﻭﺇﻻ ﻓﻤﺎ ﺣﻴﻠﺔُ ﻫﺬﺍ ﺍﻟﻌﺒﺪِ ﺍﻟﻔﻘﻴﺮِ ﺍﻟﺤﻘﻴ ﺮِ ﺇﺫﺍ ﺍﺣﺘﻮﺷْ ﺘﻪُ
ﻋﻠَﻰ ﺍﻟﻠّﻪِ ﻓَ َﺘ َﻮ ﱠﻛﻠُﻮﺍْ ﺇِﻥ ﻛُﻨﺘُﻢ ﱡﻣﺆْﻣِﻨِﻴﻦَ. ﴾ ﺍﻟﻤﺼﺎﺋﺐ ٬ ﻭﺃﺣﺎﻃﺖْ ﺑﻪ ﺍﻟﻨﻜﺒﺎﺕَُ ﴿ ﻭ َ
ﻓﻴﺎ ﻣﻦ ﺃﺭﺍﺩَ ﺃﻥ ﻳﻨﺼﺢ ﻧﻔﺴﻪ : ﺗﻮﻛ ﻞْ ﻋﻠ ﻰ ﺍﻟﻘ ﻮﻱﱢ ﺍﻟﻐﻨ ﻲﱢ ﺫﻱ ﺍﻟﻘُ ﻮﱠﺓِ ﺍﻟﻤﺘ ﻴﻦ٬
ﻟﻴﻨﻘﺬﻙ ﻣﻦ ﺍﻟﻮﻳﻼﺕِ ٬ ﻭﻳﺨﺮﺟﻚ ﻣﻦ ﺍﻟ ُﻜﺮُﺑ ﺎﺕِ ٬ ﻭﺍﺟﻌ ﻞْ ﺷ ﻌِﺎﺭَﻙ ﻭﺩﺛ ﺎﺭَﻙَ ﺣ ﺴﺒﻨﺎ
ﻚ ٬ ﻭﻛﺜُ ﺮَ ﺩ ْﻳﻨُ ﻚ ٬ ﻭﺟﻔﱠ ﺖْ ﻣ ﻮﺍﺭِﺩﻙ ٬ ﻭﺷ ﺤّﺖْ ﺍﷲُ ﻭ ِﻧﻌْ ﻢَ ﺍﻟﻮﻛﻴ ﻞُ ٬ ﻓ ﺈﻥ ﻗ ﻞﱠ ﻣﺎﻟُ
ﻣﺼﺎﺩِﺭُﻙ ٬ ﻓﻨﺎﺩِ : ﺣﺴﺒُﻨﺎ ﺍﷲِ ﻭ ِﻧ ْﻌﻢَ ﺍﻟﻮﻛﻴﻞُ.
ﻭﺇﺫﺍ ﺧﻔﺖَ ﻣﻦ ﻋﺪﻭﱟ ٬ ﺃﻭ ﺭُﻋﺒْﺖَ ﻣﻦ ﻇﺎﻟِﻢٍ ٬ ﺃﻭ ﻓﺰﻋﺖ ﻣ ﻦ ﺧَﻄْ ﺐٍ ﻓ ﺎﻫﺘﻒْ:
ﺣﺴﺒﻨﺎ ﺍﷲُ ﻭﻧِ ْﻌﻢَ ﺍﻟﻮﻛﻴﻞ.
﴿ ﻭَ َﻛﻔَﻰ ﺑِﺮَﺑﱢﻚَ ﻫَﺎﺩِﻳﺎًَ ﻭ َﻧﺼِﻴﺮﺍً. ﴾
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﴿ ﻗُﻞْ ﺳِﻴﺮُﻭﺍْ ﻓِﻲ ﺍﻷَﺭْﺽِ﴾
ﺼﺪْﺭَ ٬ ﻭﻳﺰﻳﺢُ ﺳُﺤُﺐ ﺍﻟﻬ ﻢﱢ ﻭﺍﻟﻐ ﻢﱢ ٬ ﺍﻟ ﺴﱠ َﻔﺮُ ﻓ ﻲ ﺍﻟ ﺪﻳﺎﺭِ ٬ ﻭﻗَﻄُْ ﻊ
ﻣﻤﺎ ﻳﺸﺮﺡُ ﺍﻟ ﱠ
ﺍﻟﻘﻔﺎﺭِ ٬ ﻭﺍﻟﺘﻘﻠﺐُ ﻓﻲ ﺍﻷﺭﺽِ ﺍﻟﻮﺍﺳﻌﺔِ ٬ ﻭﺍﻟﻨﻈﺮُ ﻓﻲ ﻛﺘﺎﺏِ ﺍﻟﻜ ﻮﻥِ ﺍﻟﻤﻔﺘ ﻮﺡِ ﻟﺘ ﺸﺎﻫﺪ
ﺃﻗﻼﻡ ﺍﻟﻘﺪﺭﺓِ ﻭﻫﻲ ﺗﻜﺘﺐُ ﻋﻠﻰ ﺻﻔﺤﺎﺕِ ﺍﻟﻮﺟﻮﺩِ ﺁﻳﺎﺕِ ﺍﻟﺠﻤﺎﻝِ ٬ ﻟﺘ ﺮﻯ ﺣ ﺪﺍﺋﻖ ﺫﺍﺕ
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ﺑﻬﺠﺔٍ ٬ ﻭﺭﻳﺎﺿﺎً ﺃﻧﻴﻘﺔً ﻭﺟﻨ ﺎﺕٍ ﺃﻟﻔ ﺎً ٬ ﺍﺧ ﺮﺝْ ﻣ ﻦ ﺑﻴﺘ ﻚَ ﻭﺗﺄﻣ ﻞْ ﻣ ﺎ ﺣﻮﻟ ﻚ ﻭﻣ ﺎ ﺑ ﻴﻦ
ﻳ ﺪﻳﻚ ﻭﻣ ﺎ ﺧﻠﻔ ﻚ ٬ ﺍﺻْ ﻌَﺪِ ﺍﻟﺠﺒ ﺎﻝ ٬ ﺍﻫ ﺒﻂِ ﺍﻷﻭﺩﻳ ﺔ ٬ ﺗ ﺴﻠّﻖِ ﺍﻷﺷ ﺠﺎﺭَ ٬ ﻋُ ﺐﱠ ﻣ ﻦ
ﺍﻟﻤﺎءِ ﺍﻟﻨﻤﻴﺮِ ٬ ﺿﻊْ ﺃﻧﻔﻚ ﻋﻠﻰ ﺃﻏﺼﺎﻥِ ﺍﻟﻴﺎﺳﻤﻴﻦ ٬ ﺣﻴﻨﻬﺎ ﺗﺠﺪُ ﺭﻭﺣ ﻚ ﺣ ﺮﺓً ﻃﻠﻴﻘ ﺔً
٬ ﻛﺎﻟﻄ ﺎﺋﺮِ ﺍﻟﻐﺮّﻳ ﺪِ ﺗ ﺴﺒﺢﱢ ﻓ ﻲ ﻓ ﻀﺎءِ ﺍﻟ ﺴﻌﺎﺩﺓِ ٬ ﺍﺧ ﺮﺝْ ﻣ ﻦ ﺑﻴﺘِ ﻚ ٬ ﺃﻟ ﻖِ ﺍﻟﻐﻄ ﺎء
ﺍﻷﺳﻮﺩَ ﻋﻦ ﻋﻴﻨﻴﻚ ٬ ﺛﻢ ﺳﺮْ ﻓﻲ ﻓﺠﺎﺝِ ﺍﷲِ ﺍﻟﻮﺍﺳﻌﺔِ ﺫﺍﻛﺮﺍً ﻣﺴﺒﺤﺎً.
ﺇﻥﱠ ﺍﻻﻧﺰﻭﺍء ﻓﻲ ﺍﻟﻐﺮﻓﺔِ ﺍﻟﻀﻴّﻘﺔِ ﻣ ﻊ ﺍﻟﻔ ﺮﺍﻍِ ﺍﻟﻘﺎﺗ ﻞ ﻃﺮﻳ ﻖٌ ﻧ ﺎﺟﺢٌ ﻟﻼﻧﺘﺤ ﺎﺭِ٬
ﻭﻟﻴﺴﺖْ ﻏﺮﻓﺘ ﻚ ﻫ ﻲ ﺍﻟﻌ ﺎﻟﻢُ ٬ ﻭﻟ ﺴﺖ ﺃﻧ ﺖ ﻛ ﻞﱠ ﺍﻟﻨ ﺎﺱَِ ﻓﻠِ ﻢَ ﺍﻻﺳﺘ ﺴﻼﻡُ ﺃﻣ ﺎﻡ ﻛﺘﺎﺋ ﺐِ
ﺍﻷﺣﺰﺍﻥ ؟ ﺃﻻ ﻓﺎﻫﺘﻒْ ﺑﺒ ﺼﺮِﻙ ﻭﺳ ﻤﻌِﻚ ﻭﻗﻠﺒِ ﻚَ ﴿ : ﺍ ْﻧﻔِ ﺮُﻭﺍْ ﺧِﻔَﺎﻓ ﺎًَ ﻭ ِﺛﻘَ ﺎﻻً ٬ ﴾ ﺗﻌ ﺎﻝ
ﻟﺘﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻫﻨﺎ ﺑﻴﻦ ﺍﻟﺠﺪﺍﻭﻝِ ﻭﺍﻟﺨﻤﺎﺋِﻞَ ٬ ﺑﻴْﻦَ ﺍﻟﻄﻴ ﻮﺭِ ﻭﻫ ﻲ ﺗﺘﻠ ﻮ ﺧُﻄَ ﺐَ ﺍﻟﺤ ﺐﱢ٬
ﻭ َﺑ ْﻴﻦَ ﺍﻟﻤﺎءِ ﻭﻫﻮ ﻳﺮﻭﻱ ﻗﺼﺔ ﻭﺻﻮﻟﻪِ ﻣﻦ ﺍﻟﺘﻞﱢ.
ﺇﻥ ﺍﻟﺘﱠﺮﺣْﺎﻝَ ﻓﻲ ﻣﺴﺎﺭﺏِ ﺍﻷﺭﺽ ﻣﺘﻌﺔٌ ﻳﻮﺻِﻲ ﺑﻬﺎ ﺍﻷﻃﺒﺎءُ ﻟﻤﻦ ﺛَ ُﻘﻠَﺖْ ﻋﻠﻴ ﻪ
ﺴﻪُ ٬ ﻭﺃﻇﻠﻤ ﺖْ ﻋﻠﻴ ﻪِ ﻏﺮﻓﺘ ﻪُ ﺍﻟ ﻀﻴﻘﺔُ ٬ ﻓﻬﻴﱠ ﺎ ﺑﻨ ﺎ ﻧ ﺴﺎﻓْﺮ ﻟﻨ ﺴﻌﺪ ﻭﻧﻔ ﺮﺡ ﻭﻧﻔﻜ ﺮ ﻧﻔُ
ﻃﻼً
ﺧَﻠﻘْ ﺖَ ﻫَ ﺬﺍ ﺑَ ﺎ ِ ﻭﻧﺘ ﺪﺑّﺮ َ ﴿ ﻭﻳَﺘَ َﻔﻜﱠ ﺮُﻭﻥَ ﻓِ ﻲَ
ﺧﻠْ ﻖِ ﺍﻟ ﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽَِ ﺭﺑﱠﻨَ ﺎ ﻣَ ﺎَ
ﺳُﺒْﺤَ ﺎ َﻧﻚَ. ﴾
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ﻓﺼﺒﺮٌ ﺟﻤﻴﻞٌ
ﺍﻟﺘﺤﻠﱢﻲ ﺑﺎﻟﺼﺒﺮ ﻣﻦ ﺷﻴﻢِ ﺍﻷﻓﺬﺍﺫِ ﺍﻟﺬﻳﻦ ﻳﺘﻠﻘ ﻮﻥ ﺍﻟﻤﻜ ﺎﺭﻩ ﺑﺮﺣﺎﺑ ﺔِ ﺻَ ﺪْﺭٍ ﻭﺑﻘ ﻮﺓِ
ﺇﺭﺍﺩﺓٍ ٬ ﻭﻣﻨﺎﻋﺔٍ ﺃﺑﻴﱠﺔ . ﻭﺇﻥْ ﻟﻢ ﺃﺻﺒﺮْ ﺃﻧﺎ ﻭﺃﻧﺖ ﻓﻤﺎﺫﺍ ﻧﺼﻨﻊُ ؟. !
ﻫﻞ ﻋﻨﺪﻙ ﺣﻞﱞ ﻟﻨﺎ ﻏﻴﺮُ ﺍﻟﺼﺒﺮِ ؟ ﻫﻞ ﺗﻌﻠﻢ ﻟﻨﺎ ﺯﺍﺩﺍً ﻏﻴﺮَ ﻩُ ؟
ﻛ ﺎﻥ ﺃﺣ ﺪُ ﺍﻟﻌﻈﻤ ﺎءِ ﻣ ﺴﺮﺣﺎً ﺗ ﺮﻛﺾُ ﻓﻴ ﻪ ﺍﻟﻤ ﺼﺎﺋﺐُ ٬ ﻭﻣﻴ ﺪﺍﻧﺎً ﺗﺘ ﺴﺎﺑﻖُ ﻓﻴ ﻪِ
ﺍﻟﻨﻜﺒ ﺎﺕُ ﻛﻠﻤ ﺎ ﺧ ﺮﺝ ﻣ ﻦ ﻛﺮﺑ ﺔٍ ﺯﺍﺭﺗ ﻪُ ﻛﺮﺑ ﺔٌ ﺃﺧ ﺮﻯ ٬ ﻭﻫ ﻮ ﻣﺘﺘ ﺮﺱٌ ﺑﺎﻟ ﺼﺒﺮِ٬
ﻣﺘﺪﺭّﻉٌ ﺑﺎﻟﺜﻘﺔِ ﺑﺎﷲِ.
ﻫﻜﺬﺍ ﻳﻔﻌﻞُ ﺍﻟﻨﺒﻼءُ ٬ ﻳُﺼﺎﺭﻋﻮﻥ ﺍﻟﻤﻠﻤّﺎﺕِ ﻭﻳﻄﺮﺣﻮﻥ ﺍﻟﻨﻜﺒﺎﺕِ ﺃﺭﺿﺎً.
ﺩﺧﻠﻮﺍ ﻋﻠﻰ ﺃﺑﻲ ﺑﻜﺮ ﺭﺿ ﻲ ﺍﷲُ ﻋﻨﻪُ ﻭﻫﻮ ﻣﺮﻳﺾٌ ٬ ﻗ ﺎﻟﻮﺍ : ﺃﻻ ﻧ ﺪﻋﻮ ﻟ ﻚ
ﻃﺒﻴﺒﺎً ؟ ﻗﺎﻝ : ﺍﻟﻄﺒﻴﺐُ ﻗﺪ ﺭﺁﻧﻲ . ﻗﺎﻟﻮﺍ : ﻓﻤ ﺎﺫﺍ ﻗ ﺎﻝ ؟ ﻗ ﺎﻝ : ﻳﻘ ﻮﻝُ : ﺇﻧ ﻲ ﻓﻌﱠ ﺎﻝٌ ﻟﻤ ﺎ
ﺃﺭﻳﺪُ.
ﺴﻦِ ﻭﺍﺻ ﺒﺮْ ﻭﻣ ﺎ ﺻ ﺒﺮُﻙ ﺇﻻﱠ ﺑ ﺎﷲِ ٬ ﺍﺻ ﺒﺮْ ﺻَْ ﺒﺮَ ﻭﺍﺛ ﻖٍ ﺑ ﺎﻟﻔﺮﺝِ ٬ ﻋ ﺎﻟﻢ ﺑﺤُْ
ﺍﻟﻤ ﺼﻴﺮِ ٬ ﻃﺎﻟ ﺐٍ ﻟﻸﺟ ﺮِ ٬ ﺭﺍﻏ ﺐٍ ﻓ ﻲ ﺗﻔﻜﻴ ﺮِ ﺍﻟ ﺴ ﻴﺌﺎﺕِ ٬ ﺍﺻ ﺒﺮْ ﻣﻬﻤ ﺎ ﺍﺩﻟﻬﻤﱠ ﺖ
ﺼ ْﺒﺮِ ٬ ﻭﺃﻥﱠ ﺍﻟﻔ ﺮﺝ ﻣ ﻊ ﺍﻟﺨﻄﻮﺏُ ٬ ﻭﺃﻇﻠﻤﺖِ ﺃﻣﺎﻣﻚ ﺍﻟ ﺪﺭﻭﺏُ ٬ ﻓ ﺈﻥﱠ ﺍﻟﻨ ﺼﺮ ﻣ ﻊ ﺍﻟ ﱠ
ﺴﺮِ ﻳُﺴْﺮﺍً .
ﺍﻟﻜَﺮْﺏِ ٬ ﻭﺇﻥ ﻣﻊ ﺍﻟﻌُ ْ
ﻻ ﲢﺰﻥ
29
ﻗ ﺮﺃﺕُ ﺳ ﻴﺮ ﻋﻈﻤ ﺎءٍ ﻣ ﺮﱡﻭﺍ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﺫﻫﻠ ﺖُ ﻟﻌﻈ ﻴﻢِ ﺻ ﺒ ِﺮﻫِﻢْ ﻭﻗ ﻮ ِﺓ
ِ ﻬﻢ ﻛﺄﻧﱠﻬ ﺎ ﻗﻄ ﺮﺍﺕُ ﻣ ﺎءٍ ﺑ ﺎﺭﺩﺓٍ ٬ ﻭﻫ ﻢ
ﺍﺣﺘﻤﺎﻟِﻬﻢ ٬ ﻛﺎﻧﺖ ﺍﻟﻤﺼﺎﺋﺐُ ﺗﻘ ﻊُ ﻋﻠ ﻰ ﺭﺅﻭﺳ
ﻓﻲ ﺛﺒﺎﺕِ ﺍﻟﺠﺒﺎﻝِ ٬ ﻭﻓﻲ ﺭﺳﻮﺥِ ﺍﻟﺤﻖِ ٬ ﻓﻤﺎ ﻫﻮ ﺇﻻﱠ ﻭﻗ ﺖ ﻗ ﺼﻴﺮٌ ﻓﺘ ﺸﺮﻕُ ﻭﺟ ﻮﻫُﻬﻢ
ﻋﻠﻰ ﻃﻼﺋ ﻊ ﻓﺠ ﺮِ ﺍﻟﻔ ﺮﺝِ ٬ ﻭﻓﺮﺣ ﺔِ ﺍﻟﻔ ﺘﺢِ ٬ ﻭﻋ ﺼﺮِ ﺍﻟﻨ ﺼﺮِ . ﻭﺃﺣ ﺪُﻫﻢ ﻣ ﺎ ﺍﻛﺘﻔ ﻰ
ﺑﺎﻟﺼﺒﺮِ ﻭَﺣْﺪَﻩُ ٬ ﺑﻞ ﻧﺎﺯَﻝَ ﺍﻟﻜﻮﺍﺭِﺙ ٬ ﻭﺻﺎﺡَ ﻓﻲ ﻭﺟﻪِ ﺍﻟﻤﺼﺎﺋﺐِ ﻣُﺘﺤﺪﱢﻳﺎً.
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ﻻ ﺗﺤﻤﻞِ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻋﻠﻰ ﺭﺃﺳِﻚَ
ﻧﻔﺮٌ ﻣﻦ ﺍﻟﻨﺎﺱِ ﺗﺪﻭﺭُ ﻓﻲ ﻧﻔﻮﺳِ ﻬﻢ ﺣ ﺮْﺏٌ ﻋﺎﻟﻤﻴﱠ ﺔٌ ٬ ﻭﻫ ﻢ ﻋﻠ ﻰ ﻓُ ﺮُﺵ ﺍﻟﻨ ﻮﻡ٬
ﻓﺈﺫﺍ ﻭﺿ ﻌﺖِ ﺍﻟﺤ ﺮْﺏُ ﺃﻭﺯﺍﺭﻫ ﺎ ﻏَﻨِﻤُ ﻮﺍُ ﻗﺮْﺣَ ﺔ ﺍﻟﻤﻌ ﺪﺓِ ٬ ﻭﺿَ ﻐْﻂَ ﺍﻟ ﺪﻡﱢ ﻭﺍﻟ ﺴﻜﱠﺮﻱﱠ.
ﻳﺤﺘﺮﻗﻮﻥ ﻣﻊ ﺍﻷﺣﺪﺍﺙِ ٬ ﻳﻐﻀﺒﻮ ﻥ ﻣﻦ ﻏﻼءِ ﺍﻷﺳ ﻌﺎﺭِ ٬ ﻳﺜ ﻮﺭﻭﻥ ﻟﺘ ﺄﺧﺮ ﺍﻷﻣﻄ ﺎﺭِ
٬ ﻳ ﻀﺠﱡﻮﻥ ﻻﻧﺨﻔ ﺎﺽِ ﺳ ﻌْﺮِ ﺍﻟﻌﻤﻠ ﺔِ ٬ ﻓﻬ ﻢ ﻓ ﻲ ﺍﻧﺰﻋ ﺎﺝٍ ﺩﺍﺋ ﻢٍ ٬ ﻭﻗﻠ ﻖٍ ﻭﺍﺻِ ﺐٍ﴿
ﻋَﻠﻴْﻬِﻢْ. ﴾
ﺻﻴْﺤَﺔٍَ ﻳَﺤْﺴَﺒُﻮﻥَُ ﻛﻞﱠَ
ﺳﻚَ ٬ ﺩﻉِ ﺍﻷﺣﺪﺍﺙ ﻋﻠ ﻰ ﻭﻧﺼﻴﺤﺘﻲ ﻟﻚَ ﺃﻥْ ﻻ ﺗﺤﻤﻞِ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻋﻠﻰ ﺭﺃ ِ
ﺍﻷﺭﺽِ ﻭﻻ ﺗﻀﻌْﻬﺎ ﻓﻲ ﺃﻣﻌﺎﺋِﻚ . ﺇﻥ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻋﻨﺪﻩ ﻗﻠ ﺐٌ ﻛﺎﻹﺳ ﻔﻨﺠﺔ ﻳﺘ ﺸﺮﺏُ
ﺍﻟﺸﺎﺋﻌﺎﺕِ ﻭﺍﻷﺭﺍﺟﻴﻒَ ٬ ﻳﻨﺰﻋﺞُ ﻟﻠﺘﻮﺍ ِﻓﻪِ ٬ ﻳﻬﺘﺰِ ﻟﻠ ﻮﺍﺭﺩﺍﺕِ ٬ ﻳ ﻀﻄﺮﺏُ ﻟﻜ ﻞﱢ ﺷ ﻲءٍ
٬ ﻭﻫﺬﺍ ﺍﻟﻘﻠﺐُ ﻛﻔﻴﻞٌ ﺃﻥ ﻳﺤﻄﻢ ﺻﺎﺣﺒﻪُ ٬ ﻭﺃﻥ ﻳﻬﺪﻡ ﻛﻴﺎﻥ ﺣﺎ ِﻣﻠِﻪِ.
ﺃﻫﻞُ ﺍﻟﻤﺒﺪﺃ ﺍﻟﺤﻖﱢ ﺗﺰﻳﺪُﻫﻢ ﺍﻟﻌِﺒﺮُ ﻭﺍﻟﻌﻈﺎﺕُ ﺇﻳﻤﺎﻧﺎً ﺇﻟ ﻰ ﺇﻳﻤ ﺎﻧِﻬﻢ ٬ ﻭﺃﻫْ ﻞُ ﺍﻟﺨ ﻮﺭِ
ﺗﺰﻳﺪُﻫﻢ ﺍﻟﺰﻻﺯﻝُ ﺧﻮﻓﺎً ﺇﻟﻰ ﺧﻮﻓِﻬِﻢ ٬ ﻭﻟﻴﺲ ﺃﻧﻔﻊ ﺃﻣ ﺎﻡ ﺍﻟﺰﻭﺍﺑ ﻊ ﻭﺍﻟ ﺪﻭﺍﻫﻲ ﻣ ﻦ ﻗﻠ ﺐٍ
ﺷﺠﺎﻉٍ ٬ ﻓﺈﻥ ﺍﻟﻤِﻘْﺪﺍﻡ ﺍﻟﺒﺎﺳﻞَ ﻭﺍﺳﻊُ ﺍﻟﺒﻄ ﺎﻥِ ٬ ﺛﺎﺑ ﺖُ ﺍﻟﺠ ﺄﺵِ ٬ ﺭﺍﺳ ﺦُ ﺍﻟﻴﻘ ﻴﻦِ ٬ ﺑ ﺎﺭﺩُ
ﺍﻷﻋ ﺼﺎﺏِ ٬ ﻣﻨ ﺸﺮﺡُ ﺍﻟ ﺼﺪﺭ ٬ ﺃﻣ ﺎ ﺍﻟﺠﺒ ﺎﻥُ ﻓﻬ ﻮ ﻳ ﺬﺑﺢ ﻓﻬ ﻮ ﻳ ﺬﺑﺢ ﻧﻔ ﺴﻪ ﻛ ﻞﱠ ﻳ ﻮﻡ
ﻣﺮﺍﺕ ﺑﺴﻴﻒ ﺍﻟﺘﻮﻗّﻌﺎﺕ ﻭﺍﻷﺭﺍﺟﻴ ﻒِ ﻭﺍﻷﻭﻫ ﺎﻡِ ﻭﺍﻷﺣ ﻼﻡِ ٬ ﻓ ﺈﻥ ﻛﻨ ﺖ ﺗﺮﻳ ﺪُ ﺍﻟﺤﻴ ﺎﺓ
ﺟﻪِ ﺍﻷﻣﻮﺭ ﺑﺸﺠﺎﻋﺔٍ ﻭﺟﻠﺪٍ ٬ ﻭﻻ ﻳﺴﺘﺨﻔﻨّﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﻮﻗﻨﻮﻥ ٬ ﻭﻻ ﺗ ﻚ ﺍﻟﻤﺴﺘﻘﺮﱠﺓَ ﻓﻮﺍ ِ
ﻓﻲ ﺿﻴْﻖٍ ﻣﻤﱠﺎ ﻳﻤﻜﺮﻭﻥ ٬ ﻛﻦْ ﺃﺻﻠﺐ ﻣﻦ ﺍﻷﺣﺪﺍﺙِ ٬ ﻭﺃﻋْﺘﻰ ﻣﻦ ﺭﻳﺎﺡِ ﺍﻷﺯﻣ ﺎﺕِ٬
ﻭﺃﻗﻮﻯ ﻣﻦ ﺍﻷﻋﺎﺻﻴﺮِ ٬ ﻭﺍﺭﺣﻤﺘﺎﻩ ﻷﺻﺤﺎﺏِ ﺍﻟﻘﻠﻮﺏِ ﺍﻟﻀﻌﻴﻔﺔِ ٬ ﻛﻢ ﺗﻬ ﺰﱡﻫﻢ ﺍﻷﻳ ﺎﻡُ
ﺣﻴَ ﺎﺓٍ ٬ ﴾ ﻭﺃﻣ ﺎ ﺍﻷُﺑ ﺎﺓُ ﻓﻬ ﻢ ﻣ ﻦ ﺍﷲِ ﻓ ﻲ ﻣََ ﺪﺩٍ٬ ﻋﻠَﻰَ ﻫ ّﺰﺍً َ ﴿ ﻭَﻟﺘَﺠِ َﺪ ﱠﻧ ُﻬﻢْ ﺃَﺣْﺮَﺹَ ﺍﻟﻨﱠﺎﺱَِ
ﻋَﻠﻴْﻬِﻢْ . ﴾ ﻭﻋﻠﻰ ﺍﻟﻮﻋﺪِ ﻓﻲ ﺛﻘﺔٍ َ ﴿ ﻓﺄَﻧ َﺰﻝَ ﺍﻟ ﱠ
ﺴﻜِﻴﻨَﺔََ
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ﻻ ﺗﺤﻄﻤﻚ ﺍﻟﺘﻮﺍﻓﻪُ
ﻛﻢ ﻣﻦ ﻣﻬﻤﻮﻡٍ ﺳﺒﺐُ ﻫ ﱢﻤﻪِ ﺃﻣﺮٌ ﺣﻘﻴﺮٌ ﺗﺎﻓﻪٌ ﻻ ﻳُﺬْﻛَﺮُ !!.
ﻻ ﲢﺰﻥ
30
ﺍﻧﻈﺮ ﺇﻟﻰ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ٬ ﻣﺎ ﺃﺳﻘﻂ ﻫﻤَﻤَﻬُﻢ٬ ﻭﻣﺎ ﺃﺑْﺮﺩَ ﻋﺰﺍﺋِﻤَﻬُﻢْ . ﻫﺬﻩ ﺃﻗ ﻮﺍﻟُﻬﻢ﴿ :
ﻻَ ﺗَﻨﻔِ ﺮُﻭﺍْ ﻓِ ﻲ ﺍﻟْﺤَ ﺮﱢ ﴿ ٬ ﴾ ﺍﺋْ ﺬَﻥ ﻟﱢ ﻲ ﻭَﻻََ ﺗ ْﻔﺘِﻨﱢ ﻲ ﴿ ٬ ﴾ ﺑُﻴُﻮ َﺗﻨَ ﺎ ﻋَ ﻮْﺭَﺓٌ ﴿ ٬ ﴾ ﻧَﺨْ ﺸَﻰ ﺃَﻥ
ُ ﺗﺼِﻴﺒَﻨَﺎ ﺩَ ﺁﺋِﺮَﺓٌ ﴿ ٬ ﴾ ﻣﱠﺎَ ﻭﻋَ َﺪﻧَﺎ ﺍﻟﻠﱠﻪُ ﻭَﺭَﺳُﻮﻟُﻪُِ ﺇﻟﱠﺎ ﻏُﺮُﻭﺭﺍً . ﴾
ﻳﺎ ﻟﺨﻴﺒﺔِ ﻫﺬِﻩِ ﺍﻟﻤﻌﺎﻃﺲ ﻳﺎ ﻟﺘﻌﺎﺳﺔِ ﻫﺬﻩِ ﺍﻟﻨﻔﻮﺱِ.
ﻫﻤﻬ ﻢ ﺍﻟﺒﻄ ﻮﻥُ ﻭﺍﻟ ﺼﺤﻮﻥُ ﻭﺍﻟ ﺪﻭﺭُ ﻭﺍﻟﻘ ﺼﻮﺭُ ٬ ﻟ ﻢ ﻳﺮﻓﻌ ﻮﺍ ﺃﺑ ﺼﺎﺭﻫﻢ ﺇﻟ ﻰ
ﻋﻠْﻤِ ﻪِ : ﺩﺍﺑﱠﺘ ﻪُ ﺳﻤﺎء ﺍﻟ ُﻤﺜُﻞِ ٬ ﻟﻢ ﻳﻨﻈﺮﻭﺍ ﺃﺑﺪﺍً ﺇﻟﻰ ﻧﺠﻮﻡ ﺍﻟﻔﻀﺎﺋﻞ . ﻫﻢﱡ ﺃﺣ ِﺪﻫِﻢْ ﻭﻣﺒﻠ ﻎُِ
ﻭﺛﻮ ُﺑﻪُ ﻭﻧﻌُﻠﻪُ ﻭﻣﺄﺩﺑ ُﺘﻪُ ٬ ﻭﺍﻧﻈﺮْ ﻟﻘﻄﱠﺎﻉٍ ﻫﺎﺋﻞٍ ﻣﻦَ ﺍﻟﻨ ﺎﺱِ ﺗ ﺮﺍﻫﻢ ﺻ ﺒﺎﺡ ﻣ ﺴﺎء ﺳ ﺒﺐُ
ﻫﻤﻮﻣﻬﻢْ ﺧﻼﻑٌ ﻣﻊ ﺍﻟﺰﻭﺟ ﺔِ ٬ ﺃﻭ ﺍﻻﺑ ﻦِ ٬ ﺃﻭ ﺍﻟﻘﺮﻳ ﺐِ ٬ ﺃﻭ ﺳ ﻤﺎﻉُ ﻛﻠﻤ ﺔٍ ﻧﺎﺑﻴ ﺔٍ ٬ ﺃﻭ
ﺸﺮِ ٬ ﻟ ﻴﺲ ﻋﻨ ﺪﻫﻢ ﻣ ﻦ ﺍﻟﻤﻘﺎﺻ ﺪِ ﺍﻟﻌﻠﻴ ﺎ ﻣ ﺎ ﻣﻮﻗ ﻒٌ ﺗﺎﻓ ﻪٌ . ﻫ ﺬﻩ ﻣ ﺼﺎﺋﺐُ ﻫ ﺆﻻءِ ﺍﻟﺒَ
ﻳ ﺸﻐﻠُﻬﻢ ٬ ﻟ ﻴﺲ ﻋﻨ ﺪﻫﻢ ﻣ ﻦ ﺍﻻﻫﺘﻤﺎﻣ ﺎﺕِ ﺍﻟﺠﻠﻴﻠ ﺔِ ﻣ ﺎ ﻳﻤ ﻸُ ﻭﻗ ﺘﻬﻢ ٬ ﻭﻗ ﺪْ ﻗ ﺎﻟﻮﺍ : ﺇﺫﺍ
ﺧﺮﺝ ﺍﻟﻤﺎءُ ﻣﻦ ﺍﻹﻧﺎءِ ﻣﻸﻩُ ﺍﻟﻬﻮﺍءُ ٬ ﺇﺫﺍً ﻓﻔﻜﺮْ ﻓﻲ ﺍﻷﻣﺮِ ﺍﻟﺬﻱ ﺗﻬﺘﻢﱡ ﻟﻪ ﻭﺗﻐ ﺘﻢﱡ ٬ ﻫ ﻞْ
ﻳﺴﺘﺤﻖُ ﻫﺬﺍ ﺍﻟﺠﻬﺪ ﻭﻫﺬﺍ ﺍﻟﻌﻨﺎءَ ٬ ﻷﻧﻚ ﺃﻋﻄﻴﺘﻪ ﻣﻦ ﻋﻘﻠِﻚ ﻭﻟَﺤْﻤِ ﻚ ﻭﺩَﻣِ ﻚ ﻭﺭﺍﺣﺘِ ﻚ
ﻭﻭﻗﺘِﻚ ٬ ﻭﻫﺬﺍ ﻏُْ ﺒﻦٌ ﻓ ﻲ ﺍﻟ ﺼﻔﻘﺔِ ٬ ﻭﺧ ﺴﺎﺭﺓٌ ﻫﺎﺋﻠ ﺔٌ ﺛﻤﻨُﻬ ﺎ ﺑﺨ ﺲٌ ٬ ﻭﻋﻠﻤ ﺎءُ ﺍﻟ ﻨﻔﺲِ
ﻳﻘﻮﻟﻮﻥ : ﺍﺟﻌﻞْ ﻟﻜﻞِ ﺷﻲء ﺣﺪﺍً ﻣﻌﻘﻮﻻً ٬ ﻭﺃﺻﺪﻕ ﻣﻦ ﻫﺬﺍ ﻗﻮﻟﻪُ ﺗﻌﺎﻟﻰ ﴿ : ﻗَ ﺪَْ
ﺟﻌَ ﻞَ
ﺍﻟﻠﱠ ﻪُِ ﻟﻜُ ﻞﱢ ﺷَ ﻲْءٍ ﻗَ ﺪْﺭﺍً ﴾ ﻓ ﺄﻋﻂِ ﺍﻟﻘ ﻀﻴﺔ ﺣﺠْﻤﻬ ﺎ ﻭﻭﺯﻧﻬ ﺎ ﻭﻗ ﺪْﺭﻫﺎ ﻭﺇﻳ ﺎﻙَ ﻭﺍﻟﻈﻠ ﻢ
ﻭﺍﻟ ُﻐﻠُﻮﱠ.
ﻫﺆﻻءِ ﺍﻟﺼﺤﺎﺑﺔُ ﺍﻷﺑﺮﺍﺭُ ﻫﻤﻬﻢ ﺗﺤﺖ ﺍﻟﺸﺠﺮﺓِ ﺍﻟﻮﻓﺎءُ ﺑﺎﻟﺒﻴﻌ ﺔِ ﻓﻨ ﺎﻟﻮﺍ ﺭِﺿ ﻮﺍﻥ
ﺍﷲِ ٬ ﻭﺭﺟُﻞٌ ﻣﻌﻬﻢ ﺃﻫﻤﱠﻪ ﺟﻤُﻠﻪُ ﺣﺘﻰ ﻓﺎﺗﻪُ ﺍﻟﺒﻴﻊُ ﻓﻜﺎﻥ ﺟﺰﺍءﻩُ ﺍﻟﺤﺮﻣﺎﻥُ ﻭﺍﻟﻤﻘﺖُ,
ﻓﺎﻃﺮﺡِ ﺍﻟﺘﻮﺍﻓِ ﻪ ﻭﺍﻻﺷ ﺘﻐﺎﻝ ﺑﻬ ﺎ ﺗﺠ ﺪْ ﺃﻥﱠ ﺃﻛﺜ ﺮ ﻫﻤﻮﻣِ ﻚ ﺫﻫﺒ ﺖْ ﻋﻨ ﻚ ﻭﻋُ ﺪْﺕَ
َ ﻓﺮِﺣﺎً ﻣﺴﺮﻭﺭﺍً.
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ﺍﺭﺽ ﺑﻤﺎ ﻗﺴﻢَ ﺍﷲُ ﻟﻚَ
ﺗﻜﻦْ ﺃﻏﻨﻰ ﺍﻟﻨﺎﺱِ
ﻄﻪُ ﻫﻨﺎ ﻟﻴُﻔﻬﻢ ﺃﻛﺜ ﺮَ ﻭﻫ ﻮ ﻣﺮﱠ ﻓﻴﻤﺎ ﺳﺒﻖ ﺑﻌﺾُ ﻣﻌﺎﻧﻲ ﻫﺬﺍ ﺍﻟﺴﺒﺐ ؛ ﻟﻜﻨﻨﻲ ﺃﺑﺴ ُ
: ﺃﻥﱠ ﻋﻠﻴ ﻚَ ﺃﻥ ﺗﻘْﻨ ﻊ ﺑﻤ ﺎ ﻗُ ﺴِﻢَ ﻟ ﻚ ﻣ ﻦ ﺟ ﺴﻢٍ ﻭﻣ ﺎﻝٍ ﻭﻭﻟ ﺪٍ ﻭﺳ ﻜﻦٍ ﻭﻣﻮﻫﺒ ﺔٍ ٬ ﻭﻫ ﺬﺍ
ﻣﻨﻄ ﻖُ ﺍﻟﻘ ﺮﺁﻥ ﴿ ﻓَﺨُ ﺬْ ﻣَ ﺎ ﺁ َﺗﻴْﺘُ ﻚََ ﻭﻛُ ﻦ ﻣﱢ ﻦَ ﺍﻟ ﺸﱠﺎﻛِﺮِﻳﻦَ ﴾ ﺇﻥﱠ ﻏﺎﻟ ﺐَ ﻋﻠﻤ ﺎءِ ﺍﻟ ﺴﻠﻒِ
ﻭﺃﻛﺜ ﺮ ﺍﻟﺠﻴ ﻞِ ﺍﻷﻭﻝِ ﻛ ﺎﻧﻮﺍ ﻓﻘ ﺮﺍء ﻟ ﻢ ﻳﻜ ﻦْ ﻟ ﺪﻳﻬﻢ ﺃُﻋﻄﻴ ﺎﺕٌ ﻭﻻ ﻣ ﺴﺎﻛﻦُ ﺑﻬﻴ ﺔٌ ٬ ﻭﻻ
ﻣﺮﺍﻛﺐُ ٬ ﻭﻻ ﺣﺸﻢٌ ٬ ﻭﻣﻊ ﺫﻟﻚ ﺃﺛْﺮﻭُﺍ ﺍﻟﺤﻴﺎﺓ ﻭﺃﺳ ﻌﺪﻭﺍ ﺃﻧﻔ ﺴﻬﻢ ﻭﺍﻹﻧ ﺴﺎﻧﻴﺔ ٬ ﻷﻧﻬ ﻢ
ﻭﺟّﻬ ﻮﺍ ﻣ ﺎ ﺁﺗ ﺎﻫﻢُ ﺍﷲُ ﻣ ﻦ ﺧﻴ ﺮٍ ﻓ ﻲ ﺳ ﺒﻴِﻠﻪِ ﺍﻟ ﺼﺤﻴﺢَِ ٬ ﻓﺒُ ﻮﺭِﻙَ ﻟﻬ ﻢ ﻓ ﻲ ﺃﻋﻤ ﺎﺭِﻫﻢ
ﻻ ﲢﺰﻥ
31
ﻭﺃﻭﻗ ﺎﺗِﻬﻢ ﻭﻣ ﻮﺍﻫﺒﻬﻢ ٬ ﻭﻳﻘﺎﺑ ﻞُ ﻫ ﺬﺍ ﺍﻟ ﺼﻨﻒُ ﺍﻟﻤﺒ ﺎﺭﻙُ ﻣَ ﻸٌ ﺃُﻋﻄ ﻮﺍ ﻣ ﻦ ﺍﻷﻣ ﻮﺍ ِ
ﻝ
ﻭﺍﻷﻭﻻﺩِ ﻭﺍﻟ ﻨﻌﻢِ ٬ ﻓﻜﺎﻧ ﺖْ ﺳ ﺒﺐَ ﺷ ﻘﺎﺋِﻬﻢ ﻭﺗﻌﺎﺳ ﺘِﻬﻢ ٬ ﻷﻧﻬ ﻢ ﺍﻧﺤﺮﻓ ﻮﺍ ﻋ ﻦ ﺍﻟﻔﻄ ﺮﺓِ
ﺍﻟﺴﻮﱠﻳﺔِ ﻭﺍﻟﻤ ﻨﻬﺞِ ﺍﻟﺤ ﻖﱢ ﻭﻫ ﺬﺍ ﺑﺮﻫ ﺎﻥٌ ﺳ ﺎﻃﻊٌ ﻋﻠ ﻰ ﺃﻥ ﺍﻷﺷ ﻴﺎءَ ﻟﻴ ﺴﺖْ ﻛ ﻞﱠ ﺷ ﻲءٍ٬
ﺍﻧﻈﺮْ ﺇﻟﻰ ﻣﻦ ﺣﻤﻞ ﺷ ﻬﺎﺩ ﺍﺕٍ ﻋﺎﻟﻤﻴﱠ ﺔً ﻟﻜﻨ ﻪُ ﻧﻜ ﺮﺓٌ ﻣ ﻦ ﺍﻟﻨﻜ ﺮﺍﺕِ ﻓ ﻲ ﻋﻄﺎﺋ ﻪِ ﻭﻓﻬﻤ ﻪِ
ﻭﺃﺛ ﺮﻩِ ٬ ﺑﻴﻨﻤ ﺎ ﺁﺧ ﺮﻭﻥ ﻋﻨ ﺪﻫﻢ ﻋﻠ ﻢٌ ﻣﺤ ﺪﻭﺩٌ ٬ ﻭﻗ ﺪْ ﺟﻌﻠ ﻮﺍ ﻣﻨ ﻪ ﻧﻬ ﺮﺍً ﺩﺍﻓﻘ ﺎً ﺑ ﺎﻟﻨﻔﻊِ
ﻭﺍﻹﺻﻼﺡِ ﻭﺍﻟﻌﻤﺎﺭِ.
ﺇﻥ ﻛﻨ ﺖ ﺗﺮﻳ ﺪُ ﺍﻟ ﺴﻌﺎﺩﺓُ ﻓ ﺎﺭﺽَ ﺑ ﺼﻮﺭﺗِﻚ ﺍﻟﺘ ﻲ ﺭﻛﺒﱠ ﻚ ﺍﷲُ ﻓﻴﻬ ﺎ ٬ ﻭﺍﺭﺽ
ﺑﻮﺿﻌﻚِ ﺍﻷﺳﺮﻱ ٬ ﻭﺻﻮﺗِﻚ ٬ ﻭﻣﺴﺘﻮﻯ ﻓﻬﻤِ ﻚ ٬ ﻭﺩﺧﻠِﻚ ٬ ﺑﻞ ﺇﻥﱠ ﺑﻌﺾ ﺍﻟﻤ ﺮﺑّﻴﻦ
ﺍﻟﺰﻫﺎﺩِ ﻳﺬﻫﺒﻮﻥ ﺇﻟﻰ ﺃﺑﻌﺪِ ﻣﻦ ﺫﻟﻚ ﻓﻴﻘﻮﻟﻮﻥ ﻟﻚ : ﺍﺭﺽ ﺑﺄﻗﻞﱠ ﻣﻤﱠﺎ ﺃﻧﺖ ﻓﻴﻪِ ﻭﺩﻭﻥ ﻣﺎ
ﺃﻧﺖ ﻋﻠﻴﻪِ.
ﻫﺎﻙ ﻗﺎﺋﻤﺔً ﺭﺍﺋﻌﺔً ﻣﻠﻴﺌﺔً ﺑﺎﻟﻼﻣﻌﻴﻦ ﺍﻟﺬﻳﻦ ﺑﺨﺴﻮﺍ ﺣﻈﻮﻇﻬُﻢُ ﺍﻟﺪﻧﻴﻮﻳﺔ:
ﻋﻄ ﺎءُ ﺑ ﻦُ ﺭﺑ ﺎﺡ ﻋ ﺎﻟﻢُ ﺍﻟ ﺪﻧﻴﺎ ﻓ ﻲ ﻋﻬ ﺪﻩِ ٬ ﻣ ﻮﻟﻰ ﺃﺳ ﻮﺩُ ﺃﻓﻄ ﺲُ ﺃﺷَ ﻞﱡ ﻣﻔﻠﻔ ﻞُ
ﺍﻟﺸﻌﺮِ.
ﺍﻷﺣﻨﻒُ ﺑﻦُ ﻗﻴﺲ ٬ ﺣﻠ ﻴﻢُ ﺍﻟﻌ ﺮﺏِ ﻗﺎﻃﺒ ﺔً ٬ ﻧﺤﻴ ﻒُ ﺍﻟﺠِ ﺴْﻢِ ٬ ﺃﺣْ ﺪَﺏُ ﺍﻟﻈﻬ ﺮِ٬
ﺃﺣﻨﻰ ﺍﻟﺴﺎﻗﻴﻦ ٬ ﺿﻌﻴﻒُ ﺍﻟﺒﻨﻴﺔِ.
ﺍﻷﻋﻤﺶ ﻣﺤﺪﱢﺙُ ﺍﻟﺪﻧﻴﺎ ٬ ﻣ ﻦ ﺍﻟﻤ ﻮﺍﻟﻲ ٬ ﺿ ﻌﻴﻒُ ﺍﻟﺒ ﺼﺮِ ٬ ﻓﻘﻴ ﺮُ ﺫﺍﺕِ ﺍﻟﻴ ﺪِ٬
ﻣﻤﺰﻕُ ﺍﻟﺜﻴﺎﺏِ ٬ ﺭﺙُ ﺍﻟﻬﻴﺌﺔِ ﻭﺍﻟﻤﻨﺰﻝِ.
ﺑ ﻞ ﺍﻷﻧﺒﻴ ﺎء ﺍﻟﻜ ﺮﺍﻡُ ﺻ ﻠﻮﺍﺕُ ﺍﷲِ ﻭﺳ ﻼ ُﻣﻪُ ﻋﻠ ﻴﻬﻢ ٬ ﻛ ﻞﱞ ﻣ ﻨﻬﻢ ﺭﻋ ﻰ ﺍﻟﻐ ﻨَﻢَ٬
ﺧﻴْ ﺮُ
ﺣﺪﱠﺍﺩﺍً ٬ ﻭﺯﻛﺮﻳﺎ ﻧﺠﺎﺭﺍً ٬ ﻭﺇﺩﺭﻳﺲ ﺧﻴﺎﻃ ﺎً ٬ ﻭﻫ ﻢ ﺻ ﻔﻮﺓُ ﺍﻟﻨ ﺎﺱِ ﻭ َ ﻭﻛﺎﻥ ﺩﺍﻭﺩَُ
ﺍﻟﺒﺸﺮِ.
ﺇﺫﺍً ﻓﻘﻴﻤﺘُﻚ ﻣﻮﺍﻫﺒُﻚ ٬ ﻭﻋﻤﻠُﻚ ﺍﻟ ﺼﺎﻟﺢُ ٬ ﻭﻧﻔﻌُ ﻚ ٬ ﻭﺧﻠﻘ ﻚ ٬ ﻓ ﻼ ﺗ ﺄﺱ ﻋﻠ ﻰ
ﻣ ﺎ ﻓ ﺎﺕ ﻣ ﻦ ﺟﻤ ﺎﻝٍ ﺃﻭ ﻣ ﺎﻝٍ ﺃﻭ ﻋﻴ ﺎﻝٍ ٬ ﻭﺍﺭﺽ ﺑﻘ ﺴﻤِ ﺔ ﺍﷲِ ﴿ ﻧَﺤْ ﻦُ ﻗَ ﺴَ ْﻤﻨَﺎ ﺑَﻴَْ ﻨﻬُﻢ
ﺤﻴَﺎﺓِ ﺍﻟ ﱡﺪﻧْﻴَﺎ. ﴾
ﺸ َﺘ ُﻬﻢْ ﻓِﻲ ﺍﻟْ َ
ﱠﻣﻌِﻴ َ
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ﺫﻛّﺮ ﻧﻔﺴﻚ ﺑﺠﻨﺔٍ ﻋﺮﺿُﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕُ ﻭﺍﻷﺭﺽُ
ﺇﻥْ ﺟﻤﻌﺖَ ﻓﻲ ﻫﺬﻩ ﺍﻟﺪﺍﺭِ ﺃﻭ ﺍﻓﺘﻘ ﺮﺕَ ﺃﻭ ﺣﺰﻧ ﺖَ ﺃﻭ ﻣﺮﺿ ﺖَ ﺃﻭ ﺑﺨ ﺴﺖَ ﺣﻘً ﺎ
ﺃﻭ ﺫﻗ ﺖ ﻇﻠﻤ ﺎً ﻓ ﺬﻛﱢﺮ ﻧﻔ ﺴﻚ ﺑ ﺎﻟﻨﻌﻴﻢِ ٬ ﺇﻧ ﻚ ﺇﻥ ﺍﻋﺘﻘ ﺪﺕ ﻫ ﺬﻩ ﺍﻟﻌﻘﻴ ﺪﺓ َ ﻭﻋﻤﻠ ﺖَ ﻟﻬ ﺬﺍ
ﺍﻟﻤﺼﻴﺮِ ٬ ﺗﺤﻮﻟﺖْ ﺧ ﺴﺎﺋﺮُﻙ ﺇﻟ ﻰ ﺃﺭﺑ ﺎﺡِ ٬ ﻭﺑﻼﻳ ﺎﻙ ﺇﻟ ﻰ ﻋﻄﺎﻳ ﺎ . ﺇﻥ ﺃﻋﻘ ﻞَ ﺍﻟﻨ ﺎﺱِ
ﻫﻢ ُ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﻟﻶﺧﺮﺓِ ﻷﻧﻬ ﺎ ﺧﻴ ﺮٌ ﻭﺃﺑﻘ ﻰ ٬ ﻭﺇﻥﱠ ﺃﺣﻤ ﻖ ﻫ ﺬﻩ ﺍﻟﺨﻠﻴﻘ ﺔ ﻫ ﻢ ﺍﻟ ﺬﻳﻦ
ﻳﺮﻭﻥ ﺃﻥﱠ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﻗﺮﺍﺭُﻫﻢ ﻭﺩﺍﺭُﻫﻢ ﻭﻣﻨﺘﻬﻰ ﺃﻣﺎﻧﻴﻬﻢ ٬ ﻓﺘﺠ ﺪَﻫﻢ ﺃﺟ ﺰﻉَ ﺍﻟﻨ ﺎﺱِ
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ﻋﻨ ﺪ ﺍﻟﻤ ﺼﺎﺋﺐِ ٬ ﻭﺃﻧ ﺪﻫﻢ ﻋﻨ ﺪَ ﺍﻟﺤ ﻮﺍﺩﺙِ ٬ ﻷﻧﻬ ﻢْ ﻻ ﻳ ﺮﻭﻥ ﺇﻻﱠ ﺣﻴ ﺎﺗﻬﻢْ ﺍﻟﺰﻫﻴ ﺪﺓ
ﺍﻟﺤﻘﻴﺮﺓ ٬ ﻻ ﻳﻨﻈ ﺮﻭﻥ ﺇﻻﱠ ﺇﻟ ﻰ ﻫ ﺬﻩِ ﺍﻟﻔﺎﻧﻴ ﺔِ ٬ ﻻ ﻳﺘﻔﻜ ﺮﻭﻥ ﻓ ﻲ ﻏﻴﺮِﻫ ﺎ ﻭﻻ ﻳﻌﻤﻠ ﻮﻥ
ﻟﺴﻮﺍﻫﺎ ٬ ﻓﻼ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻌﻜّﺮ ﻟﻬﻢ ﺳﺮﻭﺭُﻫﻢ ﻭﻻ ﻳﻜﺪّﺭ ﻋﻠﻴﻬﻢ ﻓ ﺮﺣُﻬﻢ ٬ ﻭﻟ ﻮ ﺃﻧﻬ ﻢْ
ﺧﻠ ﻌ ﻮﺍ ﺣﺠ ﺎﺏ ﺍﻟ ﺮﺍﻥِ ﻋ ﻦ ﻗﻠ ﻮﺑﻬِﻢْ ٬ ﻭﻏﻄ ﺎء ﺍﻟﺠﻬ ﻞِ ﻋ ﻦ ﻋﻴ ﻮﻧﻬِﻢْ ﻟﺤ ﺪﺛﻮﺍ ﺃﻧﻔ ﺴﻬﻢ
ﺑﺪﺍﺭِ ﺍﻟﺨﻠﺪِ ﻭﻧﻌﻴﻤِﻬﺎ ﻭﺩﻭﺭِﻫﺎ ﻭﻗﺼﻮﺭِﻫﺎ ٬ ﻭﻟﺴﻤﻌﻮﺍ ﻭﺃﻧﺼﺘﻮﺍ ﻟﺨﻄ ﺎﺏِ ﺍﻟ ﻮﺣﻲِ ﻓ ﻲ
ﻭﺻﻔِﻬﺎ ٬ ﺇﻧﻬﺎ ﻭﺍﷲِ ﺍﻟﺪﺍﺭُ ﺍﻟﺘﻲ ﺗﺴﺘﺤﻖﱡ ﺍﻻﻫﺘﻤﺎﻡ ﻭﺍﻟﻜﺪﱠ ﻭﺍﻟﺠ ْﻬﺪَ.
ﻫﻞ ﺗﺄﻣﻠﻨ ﺎ ﻃ ﻮﻳﻼً ﻭﺻ ﻒ ﺃﻫ ﻞِ ﺍﻟﺠﻨ ﺔ ﺑ ﺄﻧﻬﻢ ﻻ ﻳﻤ ﺮﺿ ﻮﻥ ﻭﻻ ﻳﺤﺰﻧ ﻮﻥ ﻭﻻ
ﻳﻤﻮﺗ ﻮﻥ ٬ ﻭﻻ ﻳﻔﻨ ﻰ ﺷ ﺒﺎﺑُﻬﻢ ٬ ﻭﻻ ﺗﺒﻠ ﻰ ﺛﻴ ﺎﺑُﻬﻢ ٬ ﻓ ﻲ ﻏ ﺮﻑٍ ﻳُ ﺮﻯ ﻇﺎﻫﺮُﻫ ﺎ ﻣ ﻦ
ﻃﻨُﻬ ﺎ ﻣ ﻦ ﻇﺎﻫﺮﻫِ ﺎ ٬ ﻓﻴﻬ ﺎ ﻣ ﺎ ﻻ ﻋ ﻴﻦٌ ﺭﺃﺕْ ٬ ﻭﻻُ ﺃ ُﺫﻥٌ ﺳ ﻤﻌﺖْ ٬ ﻭﻻ ﺑﺎﻃﻨِﻬ ﺎ ٬ ﻭﺑﺎ ِ
ﺧَﻄَ ﺮَ ﻋﻠ ﻰ ﻗﻠ ﺐِ ﺑَ ﺸَﺮٍ ٬ ﻳ ﺴﻴﺮُ ﺍﻟﺮﺍﻛ ﺐُ ﻓ ﻲ ﺷ ﺠﺮﺓٍ ﻣ ﻦ ﺃﺷ ﺠﺎﺭﻫِﺎ ﻣﺎﺋ ﺔ ﻋ ﺎﻡٍ ﻻ
ﻳﻘﻄﻌُﻬ ﺎ ٬ ﻃ ﻮﻝ ﺍﻟﺨﻴﻤﱠ ﺔِ ﻓﻴﻬ ﺎ ﺳ ﺘﻮﻥ ﻣ ﻴﻼً ٬ ﺃﻧﻬﺎﺭُﻫ ﺎ ﻣُﻄﱠ ﺮِﺩﺓٌ ﻗ ﺼﻮﺭُﻫﺎ ﻣﻨﻴﻔ ﺔٌ٬
ﺳ ُﺮﺭُﻫﺎ ﻣﺮﻓﻮﻋﺔٌ ٬ ﺃﻛﻮﺍﺑُﻬﺎ ﻣﻮﺿ ﻮﻋﺔٌ ٬ ﻧﻤﺎﺭﻗُﻬ ﺎ ﻗﻄﻮﻓُﻬﺎ ﺩﺍﻧﻴﺔٌ ٬ ﻋﻴﻮﻧُﻬﺎ ﺟﺎﺭﻳﺔٌُ ٬
ﻣﺼﻔﻮ َﻓﺔٌ ٬ ﺯﺭﺍﺑﻴﱡﻬﺎ ﻣﺒﺜﻮﺛﺔٌ ٬ ﺗﻢﱠ ﺳ ﺮﻭَﺭﻫﺎ ٬ ﻋﻈُ ﻢ ﺣﺒﻮﺭُﻫ ﺎ ٬ ﻓ ﺎﺡ ﻋﺮْﻓُﻬ ﺎ ٬ ﻋﻈُ ﻢ
ﻭﺻْﻔُﻬﺎ ٬ ﻣﻨﺘﻬﻰ ﺍﻷﻣﺎﻧﻲ ﻓﻴﻬﺎ ٬ ﻓﺄﻳﻦ ﻋﻘﻮﻟُﻨﺎ ﻻ ﺗﻔﻜﺮْ ؟ ! ﻣﺎ ﻟﻨﺎ ﻻ ﻧﺘﺪﺑﱠﺮْ ؟!
ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺼﻴﺮُ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﺪﺍﺭِ ؛ ﻓﻠﺘﺨﻒﱠ ﺍﻟﻤﺼﺎﺋﺐُ ﻋﻠﻰ ﺍﻟﻤﺼﺎﺑﻴﻦ ٬ ﻭﻟﺘَﻘَ ﺮﱠ
ﻋﻴﻮﻥْ ﺍﻟﻤﻨﻜﻮﺑﻴﻦ ٬ ﻭﻟﺘﻔﺮﺡ ﻗﻠﻮﺏُ ﺍﻟﻤﻌﺪﻣﻴﻦ.
ﻓﻴﻬ ﺎ ﺃﻳﻬ ﺎ ﺍﻟﻤ ﺴﺤﻮﻗﻮﻥ ﺑ ﺎﻟﻔﻘﺮِ ٬ ﺍﻟﻤﻨﻬﻜ ﻮﻥ ﺑﺎﻟﻔﺎﻗ ﺔِ ٬ ﺍﻟﻤﺒﺘﻠ ﻮﻥ ﺑﺎﻟﻤ ﺼﺎﺋﺐ٬
ﻋﻠَْ ﻴﻜُﻢ ﺑِﻤَ ﺎ ﺍﻋﻤﻠﻮﺍ ﺻﺎﻟﺤﺎً ؛ ﻟﺘ ﺴﻜﻨﻮﺍ ﺟﻨ ﺔ ﺍﷲِ ﻭﺗﺠ ﺎﻭﺭﻭﻩُ ﺗﻘﺪﺳ ﺖْ ﺃﺳ ﻤﺎﺅُﻩ ﴿ ﺳََ
ﻼﻡٌَ
ﺻَﺒَ ْﺮ ُﺗﻢَْ ﻓ ِﻨ ْﻌﻢَ ﻋُ ْﻘﺒَﻰ ﺍﻟﺪﱠﺍﺭِ. ﴾
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﴿ ﻭَﻛَﺬَﻟِﻚَ ﺟَﻌَﻠْﻨَﺎﻛُﻢْ ﺃُﻣﱠﺔً ﻭَﺳَﻄﺎً﴾
ﻏﻠُ ﻮﱠ ﻭﻻ ﺟﻔ ﺎءٌ ٬ ﻻ ﺇﻓ ﺮﺍﻁٌ ﻭﻻ ﺗﻔ ﺮﻳﻂٌ٬ ﻄﻠَ ﺐٌ ﻋﻘﻠ ﻲﱞ ﻭﺷ ﺮﻋﻲﱞ ٬ ﻻُ ﺍﻟﻌﺪﻝُ ﻣ ْ
ﻭﻣ ﻦْ ﺃﺭﺍﺩ ﺍﻟ ﺴﻌﺎﺩﺓ ﻓﻌﻠﻴ ﻪِ ﺃﻥْ ﻳ ﻀﺒﻂَ ﻋﻮﺍﻃﻔ ﻪُ ٬ ﻭﺍﻧﺪﻓﺎﻋﺎﺗِ ﻪِ ٬ ﻭﻟ ﻴﻜﻦْ ﻋ ﺎﺩﻻً ﻓ ﻲ
ﺣ ْﺰﻧِ ﻪِ ؛ ﻷﻥ ﺍﻟ ﺸﱠﻄَﻂَ ﻭﺍﻟﻤﺒﺎﻟﻐ ﺔَ ﻓ ﻲ ﺍﻟﺘﻌﺎﻣ ﻞ ﻣ ﻊ ﺭﺿ ﺎﻩُ ﻭﻏ ﻀ ِﺒﻪِ ٬ ﻭﺳ ﺮﻭﺭِﻩِ ﻭ ُ
ﺍﻷﺣﺪﺍﺙِ ﻇﻠﻢٌ ﻟﻠﻨﻔﺲِ ٬ ﻭﻣﺎ ﺃﺣْﺴﻦَ ﺍﻟﻮﺳ ﻄّﻴﺔَ ٬ ﻓ ﺈﻥﱠ ﺍﻟ ﺸﺮﻉ ﻧ ﺰﻝ ﺑ ﺎﻟﻤﻴﺰﺍﻥ ﻭﺍﻟﺤﻴ ﺎﺓُ
ﻗﺎ ﻣ ﺖْ ﻋﻠ ﻰ ﺍﻟﻘِ ﺴﻂ ٬ ﻭﻣ ﻦْ ﺃﺗﻌ ﺐِ ﺍﻟﻨ ﺎﺱِ ﻣ ﻦْ ﻃ ﺎﻭﻉَ ﻫ ﻮﺍﻩ ٬ ﻭﺍﺳﺘ ﺴﻠﻢ ﻟﻌﻮﺍﻃﻔِ ﻪِ
ﻭﻣﻴﻮﻻﺗِﻪ ٬ ﺣﻴﻨﻬﺎ ﺗﺘﻀﺨّﻢُ ﻋﻨﺪﻩ ﺍﻟﺤﻮﺍﺩﺙُ ٬ ﻭﺗﻈِﻠ ﻢُ ﻟﺪﻳ ﻪ ﺍﻟﺰﻭﺍﻳ ﺎ ٬ ﻭﺗﻘ ﻮﻡُ ﻓ ﻲ ﻗﻠﺒِ ﻪ
ﻣﻌ ﺎﺭﻙُ ﺿ ﺎﺭﺑﺔٌ ﻣ ﻦ ﺍﻷﺣﻘ ﺎﺩِ ﻭﺍﻟ ﺪﺧﺎﺋﻞِ ﻭﺍﻟ ﻀﻐﺎﺋﻦِ ٬ ﻷﻧ ﻪ ﻳﻌ ﻴﺶُ ﻓ ﻲ ﺃﻭﻫ ﺎﻡٍ
ﻭﺧﻴﺎﻻﺕٍ ٬ ﺣﺘ ﻰ ﺇﻥ ﺑﻌ ﻀﻬﻢْ ﻳﺘ ﺼﻮّﺭُ ﺃﻥﱠ ﺍﻟﺠﻤﻴ ﻊ ﺿِ ﺪﱠﻩُ ٬ ﻭﺃﻥﱠ ﺍﻵﺧ ﺮﻳﻦَ ﻳﺤﺒﻜ ﻮﻥ
ﻻ ﲢﺰﻥ
33
ﻣﺆﺍﻣﺮﺓً ﻹﺑﺎﺩﺗﻪِ ٬ ﻭﺗُ ْﻤﻠِﻲ ﻋﻠﻴﻪ ﻭﺳﺎﻭﺳُ ﻪ ﺃﻥﱠ ﺍﻟ ﺪﻧﻴﺎ ﻟ ﻪ ﺑﺎﻟﻤﺮﺻ ﺎﺩِ ﻓﻠ ﺬﻟﻚ ﻳﻌ ﻴﺶُ ﻓ ﻲ
ﺳﺤﺐٍ ﺳﻮﺩٍ ﻣﻦ ﺍﻟﺨﻮﻑِ ﻭﺍﻟﻬّﻢِ ﻭﺍﻟﻐّﻢِ.
ﺇﻥ ﺍﻹﺭﺟ ﺎﻑُ ﻣﻤﻨ ﻮﻉٌ ﺷ ﺮﻋﺎً ٬ ﺭﺧ ﻴﺺٌ ﻃﺒﻌ ﺎً ٬ ﻭﻻ ﻳﻤﺎﺭﺳُ ﻪ ﺇﻻﱠ ﺃﻧ ﺎﺱٌ
ﻋﻠَْ ﻴ ِﻬﻢْ ﻫُ ﻢُ ﺍ ْﻟﻌَُ ﺪﻭﱡ
ﺻﻴْﺤَﺔٍَ
ﺴﺒُﻮﻥَُ ﻛﻞﱠَ ﻣﻔﻠﺴﻮﻥ ﻣﻦ ﺍﻟﻘﻴﻢِ ﺍﻟﺤﱠﻴﺔِ ﻭﺍﻟ ﻤﺒﺎﺩﺉِ ﺍﻟﺮﺑﺎﻧﱠﻴﺔِ ﴿ ﻳَﺤْ َ
. ﴾
ﺃﺟِﻠﺲْ ﻗﻠﺒَ ﻚَ ﻋﻠﻰ ﻛﺮﺳﻴّﻪ ٬ ﻓﺄﻛﺜﺮُ ﻣ ﺎ ﻳﺨ ﺎﻑُ ﻻ ﻳﻜ ﻮﻥُ ٬ ﻭﻟ ﻚ ﻗﺒْ ﻞَ ﻭﻗ ﻮﻉ ﻣ ﺎ
ﺗﺨﺎﻑُ ﻭﻗﻮﻋﻪ ﺃﻥ ﺗﻘﺪﱢﺭَ ﺃﺳﻮﺃ ﺍﻻﺣﺘﻤﺎﻻﺕِ ٬ ﺛﻢ ﺗﻮﻃﱢﻦ ﻧﻔﺴﻚِ ﻋﻠﻰ ﺗﻘﺒﱡ ﻞ ﻫ ﺬﺍ ﺍﻷﺳ ﻮﺃ
٬ ﺣﻴﻨﻬﺎ ﺗﻨﺠﻮ ﻣﻦ ﺍﻟﺘﻜﻬﱡﻨﺎ ﺕِ ﺍﻟﺠﺎﺋﺮﺓِ ﺍﻟﺘﻲ ﺗﻤﺰّﻕُ ﺍﻟﻘﻠﺐ ﻗﺒﻞَ ﺃﻥْ ﻳَﻘَﻊَ ﺍﻟﺤَﺪَﺙُ ﻓََﻴﺒْﻘَﻰ.
ﻓﻴ ﺎ ﺃﻳﱡﻬ ﺎ ﺍﻟﻌﺎﻗ ﻞُ ﺍﻟﻨﱠﺎﺑ ﻪُ : ﺃﻋ ﻂِ ﻛ ﻞﱠ ﺷ ﻲء ﺣﺠﻤَ ﻪُ ٬ ﻭﻻ ﺗ ﻀﺨﱢﻢ ﺍﻷﺣ ﺪﺍﺙ
ﻭﺍﻟﻤﻮﺍﻗﻒَ ﻭﺍﻟﻘﻀﺎﻳﺎ ٬ ﺑﻞ ﺍﻗﺘﺼﺪْ ﻭﺍﻋﺪﻝْ ﻭﺍﻟﺒﻐﺾِ ﻓﻲ ﺍﻟﺤ ﺪﻳﺚ )) : ﺃﺣﺒ ﺐ ﺣﺒﻴﺒَ ﻚ
ﻀَﻚَ ﻳﻮﻣﺎً ﻣﺎ ٬ ﻭﺃﺑﻐﺾ ﺑﻐﻴ ﻀﻚ ﻫﻮْﻧ ﺎً ﻣ ﺎ ٬ ﻓﻌ ﺴﻰ ﻫﻮْﻧﺎً ﻣﺎ ٬ ﻓﻌﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺑﻐﻴ
ﺠ َﻌﻞََ ﺑﻴْﻨَ ُﻜﻢَْ ﻭ َﺑ ْﻴﻦَ ﺍﻟﱠﺬِﻳﻦَ ﻋَﺎ َﺩﻳْﺘُﻢ ﻣﱢْ ﻨﻬُﻢ
ﺃﻥ ﻳﻜﻮﻥ ﺣﺒﻴﺒﻚَ ﻳﻮﻣﺎً ﻣﺎ﴿ (( ﻋَﺴَﻰ ﺍﻟﻠﱠﻪُ ﺃَﻥ ﻳَ ْ
ﻏﻔُﻮﺭٌ ﺭﱠﺣِﻴﻢٌ. ﴾
ﻣﱠﻮَﺩﱠﺓً ﻭَﺍﻟﻠﱠﻪُ ﻗَﺪِ ﻳﺮٌ ﻭَﺍﻟﻠﱠﻪَُ
ﺇﻥﱠ ﻛﺜﻴﺮﺍً ﻣﻦ ﺍﻟﺘﺨﻮﻳﻔﺎﺕ ﻭﺍﻷﺭﺍﺟﻴﻒ ﻻ ﺣﻘﻴﻘﺔ ﻟﻬﺎ.
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ﺍﻟﺤﺰﻥُ ﻟﻴﺲ ﻣﻄﻠﻮﺑﺎً ﺷﺮﻋﺎً ٬ ﻭﻻ ﻣﻘﺼﻮﺩﺍً ﺃﺻﻼً
ﻓﺎﻟﺤﺰﻥُ ﻣﻨﻬﻲﱞ ﻋﻨﻪُ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ : ﻭَﻻََ ﺗ ِﻬﻨُ ﻮﺍ ﻭَﻻَ ﺗَﺤْ َﺰﻧُ ﻮﺍ . ﴾ ﻭﻗﻮﻟِ ﻪ ﴿ : ﻭَ َﻻ
ﻋﻠَ ْﻴ ِﻬﻢْ ﴾ ﻓ ﻲ ﻏﻴْ ﺮِ ﻣﻮﺿ ﻊٍ . ﻭﻗﻮﻟ ﻪ ﴿ : ﻻَ ﺗَﺤْ ﺰَﻥْ ﺇِﻥﱠ ﺍﻟﻠّ ﻪََ ﻣ َﻌﻨَ ﺎ . ﴾ ﻭﺍﻟﻤﻨﻔ ﻲﱡ ﺗَﺤْﺰَﻥَْ
ﻋﻠَ ْﻴ ِﻬﻢْ ﻭَﻻَ ﻫُ ﻢْ ﻳَﺤْ َﺰﻧُ ﻮﻥَ . ﴾ ﻓ ﺎﻟﺤﺰﻥُ ﺧﻤ ﻮﺩٌ ﻟﺠ ﺬْﻭَﺓِ ﺍﻟﻄﻠ ﺐِ٬ ﺧ ْﻮﻑٌَ ﻛﻘﻮﻟﻪَ ﴿ : ﻓﻼََ
ﻭﻫُﻤﻮﺩٌ ﻟﺮﻭﺡِ ﺍﻟﻬ ﱠﻤﺔِ ٬ ﻭﺑﺮﻭﺩٌ ﻓﻲ ﺍﻟﻨﻔﺲِ ٬ ﻭﻫﻮ ﺣُﻤﱠﻰ ﺗﺸﻞﱡ ﺟﺴْﻢَ ﺍﻟﺤﻴﺎﺓِ.
ﺴﻴّﺮ ٬ ﻭﻻ ﻣﺼﻠﺤﺔ ﻓﻴﻪ ﻟﻠﻘﻠﺐ ٬ ﻭﺃﺣ ﺐﱡ ﻭﺳﺮﱡ ﺫﻟﻚ : ﺃﻥ ﺍﻟﺤﺰﻥ ﻣُﻮَﻗﱢﻒٌ ﻏﻴﺮ ﻣُ َ
ﺷﻲءٍ ﺇﻟﻰ ﺍﻟﺸﻴﻄﺎﻥ : ﺃﻥ ﻳُﺤْ ﺰِﻥ ﺍﻟﻌﺒ ﺪ ﻟﻴﻘﻄﻌ ﻪُ ﻋ ﻦ ﺳ ﻴﺮِﻩ ٬ ﻭﻳﻮﻗﻔ ﻪ ﻋ ﻦ ﺳ ﻠﻮﻛِﻪ٬
ﺸﻴْﻄَﺎﻥِ ﻟِﻴَﺤُْ ﺰﻥَ ﺍﻟﱠ ﺬِﻳﻦَ ﺁﻣَﻨُ ﻮﺍ . ﴾ ﻭﻧﻬ ﻰ ﺍﻟﻨﺒ ﻲﱡ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﴿ : ﺇِﻧﱠﻤَﺎ ﺍﻟﻨﱠﺠْﻮَﻯِ ﻣﻦَ ﺍﻟ ﱠ
)) : r ﺃﻥَ ﻳﺘَﻨﺎﺟَﻰ ﺍﺛﻨﺎﻥِ ﻣﻨﻬﻢ ﺩﻭﻥ ﺍﻟﺜﺎﻟﺚِ ٬ ﻷﻥ ﺫﻟﻚ ﻳُﺤْ ِﺰﻧُﻪ . (( ﻭﺣُﺰْﻥُ ﺍﻟﻤ ﺆﻣﻦِ
ﻏﻴْ ﺮُ ﻣﻄﻠ ﻮﺏٍ ﻭﻻ ﻣﺮﻏ ﻮﺏٍ ﻓﻴ ﻪ ﻷﻧﱠ ﻪُ ﻣ ﻦ ﺍﻷﺫﻯ ﺍﻟ ﺬﻱ ﻳ ﺼﻴﺐُ ﺍﻟ ﻨﻔﺲ ٬ ﻭﻗ ﺪ
ﻭﻣﻐﺎﻟﺒﺘُﻪ ﺑﺎﻟﻮﺳﺎﺋﻞِ ﺍﻟﻤﺸﺮﻭﻋﺔِ.
ﻓ ﺎﻟﺤﺰﻥُ ﻟ ﻴﺲ ﺑﻤﻄﻠ ﻮﺏٍ ٬ ﻭﻻ ﻣﻘ ﺼﻮﺩٍ ٬ ﻭﻻ ﻓﻴ ﻪ ﻓﺎﺋ ﺪﺓٌ ٬ ﻭﻗ ﺪِ ﺍﺳ ﺘﻌﺎﺫ ﻣﻨ ﻪ
ﺍﻟﻨﺒ ﻲﱡ r ﻓﻘ ﺎﻝ )) : ﺍﻟﻠﻬ ﻢﱠ ﺇﻧ ﻲ ﺃﻋ ﻮﺫُ ﺑ ﻚ ﻣ ﻦ ﺍﻟﻬ ﻢﱢ ﻭﺍﻟﺤ ﺰﻥِ (( ﻓﻬ ﻮ ﻗ ﺮﻳﻦُ ﺍﻟﻬ ﻢﱢ٬
ﻻ ﲢﺰﻥ
34
ﺤ ْﺰﻥَ ٬ ﻭﻛﻼﻫﻤﺎ ﻣﻀﻌِﻒٌ ﻟﻠﻘﻠﺐِ ﻋﻦ ﺍﻟ ﺴﻴﺮِ ﻭﺍﻟﻔﺮْﻕُ ٬ ﻭﺇﻥّ ﻛﺎﻥ ﻟﻤﺎ ﻣﻀﻰ ﺃﻭﺭﺛﻪ ﺍﻟ ُ
٬ ﻣُﻔﱢﺘﺮٌ ﻟﻠﻌﺰﻡِ.
ﻭﺍﻟﺤﺰﻥُ ﺗﻜﺪﻳﺮٌ ﻟﻠﺤﻴﺎﺓِ ﻭﺗﻨﻐﻴﺺٌ ﻟﻠﻌﻴﺶِ ٬ ﻭﻫﻮ ﻣ ﺼﻞٌ ﺳ ﺎﻡﱞ ﻟﻠ ﺮﻭﺡِ ٬ ﻳﻮﺭﺛُﻬ ﺎ
ﺍﻟﻔﺘﻮﺭ ﻭﺍﻟﻨ ﱠﻜﺪَ ﻭﺍﻟﺤﻴْﺮَﺓ ٬ ﻭﻳﺼﻴﺒُﻬﺎ ﺑﻮﺟﻮﻡٍ ﻗﺎﺗﻢٍ ﻣﺘ ﺬﺑﱢﻞٍ ﺃﻣ ﺎﻡ ﺍﻟﺠﻤ ﺎﻝِ ٬ ﻓﺘﻬ ﻮﻱ ﻋﻨ ﺪ
ﺍﻟﺤُﺴْﻦِ ٬ ﻭﺗﻨﻄﻔﺊُ ﻋﻨﺪ ﻣﺒﺎﻫﺞ ﺍﻟﺤﻴﺎﺓِ ٬ ﻓﺘﺤﺘﺴﻲ ﻛﺄﺱَ ﺍﻟﺸﺆﻡ ﻭﺍﻟﺤﺴﺮﺓِ ﻭﺍﻷﻟﻢِ.
ﻭﻟﻜﻦﱠ ﻧﺰﻭﻝ ﻣﻨﺰﻟ ِﺘﻪِ ﺿ ﺮﻭﺭﻱٌ ﺑﺤ ﺴﺐِ ﺍﻟﻮﺍﻗ ﻊِ ٬ ﻭﻟﻬ ﺬﺍ ﻳﻘ ﻮﻝُ ﺃﻫ ﻞُ ﺍﻟﺠﻨ ﺔِ ﺇﺫﺍ
ﺩﺧﻠﻮﻫﺎ ﴿ : ﺍﻟْﺤَﻤْﺪُِ ﻟﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﺃَﺫْﻫَﺐَ ﻋَﻨﱠﺎ ﺍﻟْﺤَ َﺰﻥَ ﴾ ﻓﻬﺬﺍ ﻳﺪﻝﱡ ﻋﻠﻰ ﺃﻧﻬ ﻢْ ﻛ ﺎﻥ ﻳ ﺼﻴﺒُﻬﻢ
ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ ﺍﻟﺤ ﺰﻥُ ٬ ﻛ ﻤ ﺎ ﻳ ﺼﻴﺒﻬُﻢ ﺳ ﺎﺋﺮُ ﺍﻟﻤ ﺼﺎﺋﺐِ ﺍﻟﺘ ﻲ ﺗﺠ ﺮﻱ ﻋﻠ ﻴﻬﻢ ﺑﻐﻴ ﺮِ
ﺍﺧﺘﻴ ﺎﺭِﻫﻢ . ﻓ ﺈﺫﺍ ﺣ ﻞﱠ ﺍﻟﺤُ ﺰْﻥُ ﻭﻟ ﻴﺲ ﻟﻠ ﻨﻔﺲِ ﻓﻴ ﻪ ﺣﻴﻠ ﺔٌ ٬ ﻭﻟ ﻴﺲ ﻟﻬ ﺎ ﻓ ﻲ ﺍﺳ ﺘﺠﻼﺑﻪِ
ﺳ ﺒﻴﻞٌ ﻓﻬ ﻲ ﻣ ﺄﺟﻮﺭﺓٌ ﻋﻠ ﻰ ﻣ ﺎ ﺃﺻ ﺎﺑﻬﺎ ؛ ﻷﻧ ﻪ ﻧ ﻮْﻉٌ ﻣ ﻦ ﺍﻟﻤ ﺼﺎﺋﺐِ ﻓﻌﻠ ﻰ ﺍﻟﻌﺒ ﺪِ ﺃﻥْ
ﻳﺪﺍﻓﻌﻪ ﺇﺫﺍ ﻧﺰﻝ ﺑﺎﻷﺩﻋﻴﺔِ ﻭﺍﻟﻮﺳﺎﺋﻞِ ﺍﻟﺤﻴﱠﺔِ ﺍﻟﻜﻔﻴﻠﺔِ ﺑﻄﺮﺩِ ﻩ.
ﻭﺃﻣﺎ ﻗﻮﻟﻪ ﺗﻌ ﺎﻟﻰ ﴿ : ﻭَﻻََ
ﻋﻠَ ﻰ ﺍﻟﱠ ﺬِﻳﻦَ ﺇِﺫَﺍ ﻣَ ﺎَ ﺃﺗَْ ﻮﻙَ ﻟِ ﺘَﺤْ ِﻤَﻠ ُﻬﻢُْ ﻗﻠْ ﺖَ ﻻَ ﺃَﺟِ ﺪُ ﻣَ ﺎ
ﻋ ُﻴﻨُﻬُﻢَْ ﺗﻔِﻴﺾُ ﻣِﻦَ ﺍﻟﺪﱠﻣْﻊِ ﺣَﺰَﻧﺎً ﺃَﻻﱠ ﻳَﺠِﺪُﻭﺍْ ﻣَﺎ ﻳُﻨ ِﻔﻘُﻮﻥَ. ﴾
ﻋَﻠﻴْﻪَِ ﺗ َﻮﻟﱠﻮﺍْ ﻭﱠَﺃ ْ
ﺃَﺣْ ِﻤُﻠ ُﻜﻢَْ
ﻓﻠﻢْ ﻳُﻤﺪﺣﻮﺍ ﻋﻠﻰ ﻧﻔﺲِ ﺍﻟﺤﺰﻥِ ٬ ﻭﺇﻧﻤﺎ ﻣُ ﺪﺣﻮﺍ ﻋﻠ ﻰ ﻣ ﺎ ﺩﻝﱠ ﻋﻠﻴ ﻪ ﺍﻟﺤ ﺰﻥُ ﻣ ﻦ
ﻗﻮﺓِ ﺇﻳﻤﺎﻧِﻬﻢ ٬ ﺣﻴ ﺚ ﺗﺨﻠﱠﻔ ﻮﺍ ﻋ ﻦ ﺭﺳ ﻮﻝِ ﺍﷲِ r ﻟِﻌﺠ ﺰِﻫﻢ ﻋ ﻦ ﺍﻟﻨﻔﻘِ ﺔ ﻓﻔﻴ ﻪِ ﺗﻌ ﺮﻳﺾٌ
ﻏﺒَﻄُﻮﺍ ﻧﻔﻮﺳﻬﻢ ﺑﻪ. ﺑﺎﻟﻤﻨﺎﻓﻘﻴﻦ ﺍﻟﺬﻳﻦ ﻟﻢ ﻳﺤﺰﻧﻮﺍ ﻋﻠﻰ ﺗﺨﻠﱡﻔﻬﻢ ٬ ﺑﻞَ
ﻋﻪِ – ﻭﻫﻮ ﻣﺎ ﻛﺎﻥ ﺳ ﺒﺒُﻪ ﻓ ﻮْﺕ ﻃﺎﻋ ﺔٍ ﺤﺰْﻥ ﺍﻟﻤﺤﻤﻮﺩ ﺇﻥْ ﺣُ ِﻤﺪَ ﺑَ ْﻌﺪَ ﻭﻗﻮ ِ ﻓﺈﻥ ﺍﻟ ُ
ﺣ ْﺰﻥَ ﺍﻟﻌﺒﺪِ ﻋﻠﻰ ﺗﻘﺼﻴﺮِﻩِ ﻣ ﻊ ﺭﺑّ ﻪ ﻭﺗﻔﺮﻳﻄِ ﻪِ ﻓ ﻲ ﺟَﻨْ ﺐِ ٬ ﺃﻭ ﻭﻗﻮﻉ ﻣﻌﺼﻴﺔٍ – ﻓﺈﻥﱠُ
ﻣﻮﻻﻩ : ﺩﻟﻴﻞٌ ﻋﻠﻰ ﺣﻴﺎﺗﻪِ ﻭﻗﺒُﻮِﻟﻪِ ﺍﻟﻬﺪﺍﻳﺔَ ٬ ﻭﻧﻮﺭِﻩِ ﻭﺍﻫﺘﺪﺍ ِﺋﻪِ.
ﺃﻣﺎ ﻗﻮﻟُﻪ r ﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) : ﻣﺎ ﻳﺼﻴﺐُ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﻫ ﻢﱢ ﻭﻻ ﻧ ﺼﺐ
ﻭﻻ ﺣﺰﻥ ٬ ﺇﻻﱠ ﻛﻔ ﺮ ﺍﷲُ ﺑ ﻪ ﻣ ﻦ ﺧﻄﺎﻳ ﺎﻩ . ( ( ﻓﻬ ﺬﺍ ﻳ ﺪﻝﱡ ﻋﻠ ﻰ ﺃﻧ ﻪ ﻣ ﺼﻴﺒﺔٌ ﻣ ﻦ ﺍﷲِ
ﻳ ﺼﻴﺐُ ﺑﻬ ﺎ ﺍﻟﻌﺒْ ﺪَ ٬ ﻳﻜﻔّ ﺮُ ﺑﻬ ﺎ ﻣ ﻦ ﺳ ﻴﺌﺎﺗِﻪ ٬ ﻭﻻ ﻳ ﺪﻝﱡ ﻋﻠ ﻰ ﺃﻧ ﻪ ﻣﻘ ﺎﻡٌ ﻳﻨﺒﻐ ﻲ ﻃﻠﺒُ ﻪ
ﻭﺍﺳ ﺘﻴﻄﺎﻧُﻪ ٬ ﻓﻠ ﻴﺲ ﻟﻠﻌﺒ ﺪِ ﺃﻥ ﻳﻄﻠ ﺐ ﺍﻟﺤ ﺰﻥ ﻭﻳ ﺴﺘﺪﻋﻴّﻪ ﻭﻳﻈ ﻦﱡ ﺃﻧ ﻪُ ﻋﺒ ﺎﺩﺓ ٬ ﻭﺃﻥﱠ
ﻋﻪُ ﻟ ﻌﺒ ﺎﺩِﻩِ ٬ ﻭﻟ ﻮ ﻛ ﺎﻥ ﻫ ﺬﺍ ﺍﻟﺸﺎﺭﻉَ ﺣ ﺚﱠ ﻋﻠﻴ ﻪ ٬ ﺃﻭ ﺃَﻣَ ﺮَ ﺑ ﻪ ٬ ﺃﻭ ﺭَﺿَِ ﻴﻪُ ٬ ﺃﻭ ﺷََ ﺮ َ
ﺸﺮِﺡٌ ﺻﺤﻴﺤﺎً ﻟَﻘَﻄَ ﻊَ r ﺣﻴﺎﺗَ ﻪُ ﺑ ﺎﻷﺣﺰﺍﻥِ ٬ ﻭﺻَ ﺮَﻓَﻬَﺎ ﺑ ﺎﻟﻬﻤﻮﻡِ ٬ ﻛﻴ ﻒَ ﻭﺻ ﺪﺭُﻩُ ﻣﻨَْ
ﻭﻭﺟﻬُﻪ ﺑﺎﺳﻢٌ ٬ ﻭﻗﻠﺒُﻪ ﺭﺍﺽٍ ٬ ﻭﻫﻮ ﻣﺘﻮﺍﺻﻞُ ﺍﻟﺴﺮﻭﺭِ ؟. !
ﻭﺃﻣﺎ ﺣﺪﻳﺚُ ﻫ ْﻨﺪِ ﺑﻦ ﺃﺑﻲ ﻫﺎﻟ ﺔ ٬ ﻓ ﻲ ﺻ ﻔﺔِ ﺍﻟﻨﺒ ﻲّ )) : r ﺃﻧ ﻪُ ﻛ ﺎﻥ ﻣﺘﻮﺍﺻ ﻞَ
ﺍﻷﺣﺰﺍﻥِ ٬ (( ﻓﺤﺪﻳﺚٌ ﻻ ﻳ ﺜﺒُﺖُ ٬ ﻭﻓﻲ ﺇﺳ ﻨﺎﺩﻩِ ﻣ ﻦ ﻻ ﻳُﻌ ﺮَﻑُ ٬ ﻭﻫ ﻮ ﺧ ﻼﻑ ﻭﺍﻗﻌِ ﻪِ
ﻭﺣﺎِﻟﻪِ. r
ﻻ ﲢﺰﻥ
35
ﻭﻛﻴ ﻒ ﻳﻜ ﻮﻥُ ﻣﺘﻮﺍﺻ ﻞَ ﺍﻷﺣ ﺰﺍﻥِ ٬ ﻭﻗ ﺪ ﺻ ﺎ َﻧﻪُ ﺍﷲُ ﻋ ﻦ ﺍﻟﺤ ﺰﻥِ ﻋﻠ ﻰ ﺍﻟ ﺪﻧﻴﺎ
ﻭﺃﺳﺒﺎﺑﻬﺎ ٬ ﻭﻧﻬﺎﻩُ ﻋﻦ ﺍﻟﺤﺰﻥِ ﻋﻠﻰ ﺍﻟﻜﻔﺎﺭِ ٬ ﻭﻏَ َﻔﺮَ ﻟﻪ ﻣ ﺎ ﺗﻘ ﺪﱠﻡ ﻣ ﻦ ﺫﻧﺒِ ﻪِ ﻭﻣ ﺎ ﺗ ﺄﺧﱠﺮَ
َﺼﻞُ ﺇﻟﻰ ﻗﻠ ِﺒﻪِ ؟ ! ﻭﻣﻦ ﺃﻱ ﺍﻟﻄﺮﻕ ﻳﻨﺴﺎﺏُ ﺇﻟﻰ ؟ ! ﻓﻤﻦ ﺃﻳﻦ ﻳﺄﺗﻴﻪِ ﺍﻟﺤﺰﻥُ ؟ ! ﻭﻛﻴﻒَ ﻳ
ﻓ ﺆﺍﺩِﻩِ ٬ ﻭﻫ ﻮ ﻣﻌﻤ ﻮﺭٌ ﺑﺎﻟ ﺬﱢﻛﺮِ ٬ ﺭﻳّ ﺎﻥٌ ﺑﺎﻻﺳ ﺘﻘﺎﻣﺔِ ٬ ﻓﻴّ ﺎﺽٌ ﺑﺎﻟﻬﺪﺍﻳ ﺔ ﺍﻟﺮﺑﺎﻧﻴ ﺔِ٬
ﻣﻄﻤ ﺌﻦﱞ ﺑﻮﻋ ﺪِ ﺍﷲِ ٬ ﺭﺍﺽ ﺑﺄﺣﻜﺎﻣ ﻪ ﻭﺃﻓﻌﺎﻟِ ﻪ ؟ ! ﺑ ﻞْ ﻛ ﺎﻥَ ﺩﺍﺋ ﻢَ ﺍﻟﺒِ ﺸْﺮِ ٬ ﺿ ﺤﻮﻙ
ﺴﻦﱢ ٬ ﻛﻤﺎ ﻓﻲ ﺻﻔﺘﻪ )) ﺍﻟﻀﱠﺤﻮﻙ ﺍﻟﻘﺘﱠﺎﻝ ٬ (( ﺻﻠﻮﺍﺕ ﺍ ﷲ ﻭﺳﻼﻣﻪ ﻋﻠﻴ ﻪ . ﻭﻣَ ﻦ ﺍﻟ ﱢ
ﺠﻠَﻰ ﺃﻳﺎﻣَ ﻪْ ٬ ﻋَ ﺮَﻑَ ﺃﻧ ﻪ ﺟ ﺎءَ ﻏ ﺎﺹَ ﻓ ﻲ ﺃﺧﺒ ﺎﺭﻩِ ﻭﺩﻗﱠ ﻖَ ﻓ ﻲ ﺃﻋﻤ ﺎﻕِ ﺣﻴﺎﺗِ ﻪِ ﻭﺍﺳْ ﺘَ ْ
ﻹﺯﻫ ﺎﻕِ ﺍﻟﺒﺎﻃ ﻞِ ﻭﺩﺣْ ﺾِ ﺍﻟ َﻘﻠَ ﻖِ ﻭﺍﻟﻬ ﻢﱢ ﻭﺍﻟﻐ ﻢﱢ ﻭﺍﻟﺤُْ ﺰﻥِ ٬ ﻭﺗﺤﺮﻳ ﺮِ ﺍﻟﻨﻔ ﻮﺱِ ﻣ ﻦ
ﺤ ْﻴﺮَﺓِ ﻭﺍﻻﺿﻄﺮﺍﺏِ ٬ ﻭﺇﻧﻘﺎﺫﻫِ ﺎ ﻣ ﻦ ﻣﻬ ﺎﻭﻱ ﺸ َﺒﻪِ ﻭﺍﻟﺸﻜﻮﻙِ ﻭﺍﻟﺸﱢﺮْﻙِ ﻭﺍﻟ َ ﺍﺳﺘﻌﻤﺎﺭِ ﺍﻟ ﱡ
ﺸﺮِ ﻣﻦ ﻣِﻨَﻦٍ. ﺍﻟﻤﻬﺎﻟﻚِ ٬ ﻓﻠﻠﻪِ ﻛﻢْ ﻟﻪ ﻋﻠﻰ ﺍﻟﺒَ َ
ﻭﺃﻣﺎ ﺍﻟﺨﺒﺮُ ﺍﻟﻤﺮﻭﻱﱡ )) : ﺇﻥ ﺍﷲ ﻳﺤﺐﱡ ﻛﻞﱠ ﻗﻠﺐ ﺣﺰﻳﻦ (( ﻓ ﻼ ﻳُﻌ ﺮﻑ ﺇﺳ ﻨﺎﺩُﻩ
ﺤ َﺘﻪُ . ﻭﻛﻴﻒ ﻳﻜ ﻮﻥُ ﻫ ﺬﺍ ﺻ ﺤﻴﺤﺎً ٬ ﻭﻗ ﺪ ﺟ ﺎءﺕ ﺍﻟﻤﻠﱠ ﺔُ ٬ ﻭﻻ ﻣَﻦ ﺭﻭﺍﻩ ﻭﻻ ﻧﻌﻠﻢ ﺻِ ﱠ
ِ ﺻﺤﺘِﻪِ : ﻓﺎﻟﺤﺰﻥُ ﻣﺼﻴﺒﺔٌ ﻣ ﻦ ﺍﻟﻤ ﺼﺎﺋﺐِ ﻀﻪِ؟ ! ﻭﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺑﺨﻼﻓِﻪِ ٬ ﻭﺍﻟﺸﺮﻉُ ﺑﻨﻘْ ِ
ﺍﻟﺘﻲ ﻳﺒﺘﻠﻲ ﺍﷲُ ﺑﻬﺎ ﻋَﺒْﺪَﻩُ ٬ ﻓﺈﺫﺍ ﺍﺑﺘُﻠﻲ ﺑﻪ ﺍﻟﻌﺒﺪُ ﻓﺼﻴﺮَ ﻋﻠﻴﻪِ ﺃﺣﺐﱠ ﺻ ﺒﺮَﻩ ﻋﻠ ﻰ ﺑﻼﺋِ ﻪِ
. ﻭﺍﻟ ﺬﻳﻦ ﻣ ﺪﺣﻮﺍ ﺍﻟﺤ ﺰﻥَ ﻭﺃﺷ ﺎﺩﻭﺍ ﺑ ﻪِ ﻭﻧ ﺴﺒُﻮﺍ ﺇﻟ ﻰ ﺍﻟ ﺸﺮﻉِ ﺍﻷﻣ ﺮ ﺑ ﻪ ﻭﺗﺤﺒﻴ ﺬﻩُ ؛
ﺃﺧﻄﺆﻭﺍ ﻓﻲ ﺫﻟﻚ ؛ ﺑﻞْ ﻣﺎ ﻭﺭﺩ ﺇﻻﱠ ﺍﻟﻨﻬﻲﱠ ﻋﻨﻪُ ٬ ﻭﺍﻷﻣﺮُ ﺑﻀﺪﱢ ﻩ ٬ ﻣﻦ ﺍﻟﻔﺮﺡِ ﺑﺮﺣﻤ ﺔِ
ﺍﷲِ ﺗﻌ ﺎﻟﻰ ﻭﺑﻔ ﻀﻠﻪِ ٬ ﻭﺑﻤ ﺎ ﺃﻧ ﺰﻝ ﻋﻠ ﻰ ﺭﺳ ﻮﻝِ ﺍﷲِ ٬ r ﻭﺍﻟ ﺴﺮﻭﺭِ ﺑﻬﺪﺍﻳ ﺔِ ﺍﷲِ٬
ﻭﺍﻻﻧﺸﺮﺍﺡِ ﺑﻬﺬﺍ ﺍﻟﺨﻴﺮِ ﺍﻟﻤﺒﺎﺭﻙِ ﺍﻟﺬﻱَ ﻧﺰَﻝَ ﻣﻦ ﺍﻟﺴﻤﺎءِ ﻋﻠﻰ ﻗﻠﻮﺏِ ﺍﻷﻭﻟﻴﺎءِ.
ﻭﺃﻣ ﺎ ﺍﻷﺛَ ﺮُ ﺍﻵﺧَ ﺮُ )) : ﺇﺫﺍ ﺃﺣ ﺐﱠ ﺍﷲُ ﻋﺒ ﺪﺍً ﻧَ ﺼَﺐَ ﻓ ﻲ ﻗﻠْﺒِ ﻪِ ﻧﺎﺋﺤ ﺔً ٬ ﻭﺇﺫ ﺍ
ﺃﺑﻐﺾ ﻋﺒﺪﺍً ﺟﻌﻞَ ﻓﻲ ﻗﻠﺒﻪ ﻣِﺰْﻣﺎﺭﺍً . (( ﻓ ﺄﺛﺮ ﺇﺳ ﺮﺍﺋﻴﻠﻲﱞ ٬ ﻗﻴ ﻞ : ﺇﻧ ﻪ ﻓ ﻲ ﺍﻟﺘ ﻮﺭﺍﺓ.
ﻭﻟﻪ ﻣﻌﻨﻰ ﺻﺤﻴﺢٌ ٬ ﻓﺈﻥﱠ ﺍﻟﻤﺆﻣﻦَ ﺣﺰﻳﻦٌ ﻋﻠﻰ ﺫﻧﻮﺑﻪِ ٬ ﻭﺍﻟﻔﺎﺟﺮُ ﻻﻩٍ ﻻﻋ ﺐٌ ٬ ﻣﺘ ﺮﻧﱢﻢٌ
َ ﻓﺮِﺡٌ . ﻭﺇﺫﺍ ﺣﺼَﻞَ ﻛﺴْﺮٌ ﻓﻲ ﻗﻠﻮﺏِ ﺍﻟﺼﺎﻟﺤﻴﻦَ ﻓﺈﻧﻤﺎ ﻫ ﻮ ﻟﻤِ ﺎ ﻓ ﺎﺗَﻬُﻢ ﻣ ﻦ ﺍﻟﺨﻴ ﺮﺍﺕِ٬
ﻭﻗﺼّﺮﻭﺍ ﻓﻴﻪِ ﻣﻦ ﺑﻠﻮﻍِ ﺍﻟﺪﺭﺟﺎﺕِ ٬ ﻭﺍﺭﺗﻜﺒﻮﻩُ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕِ . ﺧﻼﻑ ﺣ ﺰﻥِ ﺍﻟﻌُ ﺼﺎﺓِ
٬ ﻓﺈﱠﻧﻪُ ﻋﻠﻰ ﻓﻮﺕِ ﺍﻟﺪﻧﻴﺎ ﻭﺷﻬﻮﺍﺗِﻬﺎ ﻭﻣﻼﺫﱢﻫﺎ ﻭﻣﻜﺎﺳﺒِﻬﺎ ﻭﺃﻏﺮﺍﺿِﻬﺎ ٬ ﻓﻬﻤﱡﻬُﻢْ ﻭﻏﻤﱡﻬُﻢْ
ﻭﺣﺰﻧُﻬُﻢْ ﻟﻬﺎ ٬ ﻭﻣﻦ ﺃﺟﻠِﻬﺎ ﻭﻓﻲ ﺳﺒﻴﻠِﻬﺎ.
ﻭﺃﻣ ﺎ ﻗﻮﻟُ ﻪ ﺗﻌ ﺎﻟﻰ ﻋ ﻦ ﻧﺒﻴﱢ ﻪِ ﺇﺳ ﺮﺍﺋﻴﻞ ﴿ : ﻭَﺍ ْﺑﻴَ ﻀﱠﺖْ ﻋَ ْﻴﻨَ ﺎﻩُ ﻣِ ﻦَ ﺍﻟْﺤُْ ﺰﻥِ
(( ))
ﻭﻗﻔ ــ ﺔ
ﻫﻴﱠ ﺎ ﻧﻬﺘ ﻒْ ﻧﺤ ﻦُ ﻭﺇﻳ ﺎﻙَ ﺑﻬ ﺬﺍ ﺍﻟ ﺪﻋﺎءِ ﺍﻟﺤ ﺎﺭﱢ ﺍﻟ ﺼّﺎﺩﻕِ . ﻓﺈﻧ ﻪُ ﻟِﻜ ﺸﻒِ ﺍﻟﻜُ ﺮَ ِ
ﺏ
ﻭﺍﻟﻬ ﻢﱢ ﻭﺍﻟﺤ ﺰﻥِ )) : ﻻ ﺇﻟ ﻪَ ﺇﻻ ﺍﷲُ ﺍﻟﻌﻈ ﻴﻢُ ﺍﻟﺤﻠ ﻴﻢ ٬ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲُ ﺭﺏﱡ ﺍﻟﻌ ﺮﺵِ
ﺍﻟﻌﻈﻴﻢِ ٬ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲُ ﺭﺏﱡ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺭﺏﱡ ﺍﻷﺭﺽِ ﻭﺭﺏﱡ ﺍﻟﻌﺮﺵِ ﺍﻟﻜﺮﻳﻢِ ٬ ﻳﺎ ﺣﻲﱞ
ﻳﺎ ﻗﻴﻮﻡُ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖَ ﺑﺮﺣﻤﺘﻚ ﺃﺳﺘﻐﻴﺚُ. ((
)) ﺍﻟﻠﻬﻢﱠ ﺭﺣﻤﺘﻚَ ﺃﺭﺟﻮ ٬ ﻓ ﻼ ﺗﻜِﻠْﻨ ﻲ ﺇﻟ ﻰ ﻧﻔ ﺴﻲ ﻃﺮْﻓَ ﺔَ ﻋَْ ﻴﻦِ ٬ ﻭﺃﺻ ﻠﺢْ ﻟ ﻲ
ﺷﺄﻧﻲَ ﻛﻠﱠﻪ ٬ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖَ. ((
)) ﺍﺳﺘﻐﻔﺮُ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﻟﺤﻲﱠ ﺍﻟﻘﻴﻮﻡَ ﻭﺃﺗﻮﺏَ ﺇﻟﻴﻪ. ((
)) ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇﻧﻲ ﻛﻨﺖُ ﻣﻦ ﺍﻟﻈﺎﻟﻤﻴﻦ. ((
)) ﺍﻟﻠﻬﻢﱠ ﺇﻧﻲ ﻋﺒ ُﺪﻙً ٬ ﺍﺑﻦُ ﻋﺒﺪِﻙ ٬ ﺍﺑ ﻦُ ﺃﻣﺘِ ﻚ ٬ ﻧﺎﺻ ﻴﺘﻲ ﺑﻴ ﺪِﻙ ٬ ﻣ ﺎﺽٍ ﻓ ﻲﱠ
ﺣﻜ ُﻤﻚَ ٬ ﻋ ْﺪﻝٌ ﻓﻲﱠ ﻗﻀﺎﺅُﻙ ٬ ﺃﺳﺄﻟﻚ ﺑﻜﻞﱢ ﺍﺳﻢٍ ﻫﻮ ﻟﻚ ﺳﻤﱠﻴﺖ ﺑﻪ ﻧﻔﺴﻚ ٬ ﺃﻭ ﺃﻧﺰﻟﺘ ﻪُ
ﻓﻲ ﻛﺘﺎﺑﻚَ ٬ ﺃﻭ ﻋﻠﱠﻤﺘﻪُ ﺃﺣﺪﺍً ﻣﻦ ﺧﻠﻘﻚ ٬ ﺃﻭ ﺍﺳﺘﺄﺛﺮﺕ ﺑ ﻪ ﻓ ﻲ ﻋﻠ ﻢِ ﺍﻟﻐﻴ ﺐِ ﻋﻨ ﺪﻙَ٬
ﺃﻥْ ﺗﺠﻌﻞ ﺍﻟﻘﺮﺁﻥ ﺭﺑﻴﻊ ﻗﻠﺒﻲ ٬ ﻭﻧﻮﺭ ﺻﺪﺭﻱ ٬ ﻭﺫﻫﺎﺏ ﻫﻤﱢﻲ ٬ ﻭﺟﻼء ﺣﺰﻧﻲ. ((
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ﺴﻞِ ٬ ﻭﺍﻟﺒُﺨْ ﻞِ
)) ﺍﻟﻠﻬ ﻢﱠ ﺇﻧ ﻲ ﺃﻋ ﻮﺫُ ﺑ ﻚ ﻣ ﻦ ﺍﻟﻬ ﻢﱢ ﻭﺍﻟﺤ ﺰﻥِ ٬ ﻭﺍﻟﻌَﺠْ ﺰ ﻭﺍﻟﻜََ
ﻭﺍﻟﺠُﺒْﻦِ ٬ ﻭﺿﻠﻊِ ﺍﻟﺪﻳْﻦِ ﻭﻏﻠﺒﺔِ ﺍﻟﺮﱢﺟﺎﻝِ. ((
)) ﺣﺴﺒﻨﺎ ﺍﷲُ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞُ. ((
************************************
ﺍﺑﺘﺴﻢْ
ﺍﻟﻀﱠﺤِﻚُ ﺍﻟﻤﻌﺘﺪﻝُ ﺑﻠْﺴَﻢٌ ﻟﻠﻬﻤﻮﻡِ ﻭﻣﺮﻫَﻢٌ ﻟﻸﺣﺰﺍﻥِ ٬ ﻭﻟﻪ ﻗ ﻮﺓٌ ﻋﺠﻴﺒ ﺔٌ ﻓ ﻲ ﻓ ﺮ ِ
ﺡ
ﺍﻟﺮﻭﺡِ ٬ ﻭﺟَﺬﻝِ ﺍﻟﻘﻠْﺐِ ٬ ﺣﺘﻰ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍء – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ : ﺇﻧﻲ ﻷﺿ ﺤﻚ
ﺣﺘﻰ ﻳﻜ ﻮﻥَ ﺇﺟﻤﺎﻣﺎً ﻟﻘﻠﺒﻲ . ﻭﻛﺎﻥ ﺃﻛﺮﻡُ ﺍﻟﻨﺎﺱ r ﻳﻀﺤﻚُ ﺃﺣﻴﺎﻧﺎً ﺣﺘ ﻰ ﺗﺒ ﺪﻭ ﻧﻮﺍﺟ ﺬُﻩ
٬ ﻭﻫﺬﺍ ﺿﺤﻚُ ﺍﻟﻌﻘﻼءِ ﺍﻟﺒﺼﺮﺍءِ ﺑﺪﺍءِ ﺍﻟﻨﻔﺲِ ﻭﺩﻭﺍﺋِﻬﺎ.
ﻭﺍﻟ ﻀﺤﻚ ﺫِﺭﻭﺓُ ﺍﻻﻧ ﺸﺮﺍﺡِ ﻭﻗِﻤﱠ ﺔُ ﺍﻟﺮﺍﺣ ﺔِ ﻭﻧﻬﺎﻳ ﺔُ ﺍﻻﻧﺒ ﺴﺎﻁِ . ﻭﻟﻜﻨ ﻪ ﺿ ﺤﻚٌ
ﺑﻼ ﺇﺳﺮﺍﻑٍ )) : ﻻ ﺗُﻜﺜ ﺮِ ﺍﻟ ﻀﺤﻚ ٬ ﻓ ﺈﻥﱠ ﻛﺜ ﺮﺓَ ﺍﻟ ﻀﺤﻚِ ﺗُﻤﻴ ﺖُ ﺍﻟﻘﻠ ﺐَ . (( ﻭﻟﻜﻨ ﻪ
ﺍﻟﺘﻮﺳﱡﻂ )) : ﻭﺗﺒﺴﱡﻤﻚ ﻓﻲ ﻭﺟﻪِ ﺃﺧﻴﻚ ﺻﺪﻗﺔٌ ﴿ ٬ (( ﻓَ َﺘﺒَ ﺴﱠﻢَ ﺿَ ﺎﺣِﻜﺎً ﻣﱢ ﻦ ﻗَ ْﻮِﻟﻬَ ﺎ. ﴾
ﺤﻜُﻮﻥَ. ﴾ ﻭﻣﻦ ﻧﻌﻴﻢِ ﺃﻫﻞِ ﺍﻟﺠﻨﺔِ ﺍﻟﻀﺤﻚُ ﴿ : ﻓَﺎﻟْ َﻴ ْﻮﻡَ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍِْ ﻣﻦَ ﺍ ْﻟ ُﻜﻔﱠﺎﺭَِ ﻳﻀْ َ
ﺴﻦﱢ ٬ ﻭﺗﺠﻌﻠُ ﻪ ﺩﻟ ﻴﻼً ﻋﻠ ﻰ ﺳ ﻌﺔِ ﺍﻟ ﻨﻔﺲِ ﻭﻛﺎﻧ ﺖِ ﺍﻟﻌ ﺮﺏُ ﺗﻤ ﺪﺡُ ﺿ ﺤﻮﻙَ ﺍﻟ ﱢ
ﻭﺟﻮﺩﺓِ ﺍﻟﻜﻒﱢ ٬ ﻭﺳﺨﺎﻭﺓِ ﺍﻟﻄﺒﻊِ ٬ ﻭﻛﺮﻡِ ﺍﻟﺴﺠﺎﻳﺎ ٬ ﻭﻧﺪﺍﻭﺓِ ﺍﻟﺨﺎﻃﺮِ.
ﻭﻗﺎﻝَ ﺯﻫﻴﺮٌ ﻓﻲَ )) ﻫﺮِﻡ: ((
ﻛﺄﻧ ﻚَ ﺗﻌﻄﻴ ﻪِ ﺍﻟ ﺬﻱ ﺃﻧ ﺖ ﺗ ﺮﺍﻩُ ﺇﺫﺍ ﻣ ﺎ ﺟﺌﺘَ ﻪُ ﻣ ﺘﻬﻠﱢﻼً
ِ ﻭﺍﻟﻌﺒ ﺎﺩﺍﺕ ﺎﺋﻠﻪُ ِ ﻓ ﻲ ﺍﻟﻌﻘﺎﺋ ﺪ
ﺳ
ﻭﺍﻟﺤﻘﻴﻘﺔُ ﺃﻥﱠ ﺍﻹﺳﻼﻡَ ﺑُﻨ ﻲَ ﻋﻠ ﻰ ﺍﻟﻮﺳ ﻄﻴﺔِ ﻭﺍﻻﻋﺘ ﺪﺍﻝ
ﻭﺍ ﻷﺧﻼﻕِ ﻭﺍﻟﺴﻠﻮﻙِ ٬ ﻓﻼ ﻋﺒﻮﺱٌ ﻣﺨﻴﻒٌ ﻗﺎﺗﻢٌ ٬ ﻭﻻ ﻗﻬﻘﻬﺔٌ ﻣﺴﺘﻤﺮﺓٌ ﻋﺎﺑﺜﺔٌ ﻟﻜﻨﻪ ﺟﺪﱞ
ﻭﻗﻮﺭٌ ٬ ﻭﺧﻔﱠﺔُ ﺭﻭﺡٍ ﻭﺍﺛﻘﺔٍ.
ﻳﻘﻮﻝ ﺃﺑﻮ ﺗﻤﺎﻡ:
ﺻ ﺒﺢُ ﺍﻟﻤﺆﻣﱢ ﻞِ ﻛﻮﻛ ﺐُ ﻧﻔ ﺴﻲ ﻓ ﺪﺍءُ ﺃﺑ ﻲ ﻋﻠ ﻲﱢ ﺇﻧ ﻪُ
ﺍﻟﻤﺘﺄﻣﱢ ﻞِ
ﻳﻨﻀُﻮ ﻭﻳﻬﺰﻝُ ﻋﻴﺶُ ﻣﻦ ﻟ ﻢ ﻓَﻜِ ﻪٌ ﻳﺠ ﻢﱡ ﺍﻟﺠ ﺪّ ﺃﺣﻴﺎﻧ ﺎً ﻭﻗ ﺪْ
ﻳﻬ ﺰﻝِ
ﺇﻥ ﺍﻧﻘﺒﺎﺽَ ﺍﻟﻮﺟﻪِ ﻭﺍﻟﻌﺒﻮﺱ ﻋﻼﻣﺔٌ ﻋﻠﻰ ﺗ ﺬﻣﱡﺮِ ﺍﻟ ﻨﻔﺲِ ٬ ﻭﻏﻠﻴ ﺎﻥِ ﺍﻟﺨ ﺎﻃﺮِ٬
ﻋ َﺒﺲََ ﻭﺑَﺴَﺮَ. ﴾ ﻭﺗﻌ ﱡﻜﺮِ ﺍﻟﻤﺰﺍﺝِ
ُ ﴿ ﺛﻢﱠَ
» * ﻭﻟﻮ ﺃﻥ ﺗﻠﻘﻰ ﺃﺧﺎﻙ ﺑﻮﺟﻪٍ ﻃﻠْﻖ. «
ﻳﻘﻮﻝُ ﺃﺣﻤﺪ ﺃﻣﻴﻦ ﻓﻲ » ﻓﻴْﺾِ ﺍﻟﺨ ﺎﻃﺮِ )) : « ﻟ ﻴﺲ ﺍﻟﻤﺒﺘ ﺴﻤﻮﻥ ﻟﻠﺤﻴ ﺎﺓ ﺃﺳ ﻌﺪَ
ﺣﺎﻻً ﻷﻧﻔﺴِﻬِﻢْ ﻓﻘﻂ ٬ ﺑﻞْ ﻫﻢ ﻛﺬﻟﻚ ﺃﻗﺪﺭُ ﻋﻠ ﻰ ﺍﻟﻌﻤ ﻞِ ٬ ﻭﺃﻛﺜ ﺮُ ﺍﺣﺘﻤ ﺎﻻً ﻟﻠﻤ ﺴﺆﻭﻟﻴﺔِ٬
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ﻭﺃﺻ ﻠﺢُ ﻟﻤﻮﺍﺟﻬ ﺔِ ﺍﻟ ﺸﺪﺍﺋﺪِ ﻭﻣﻌﺎﻟﺠ ﺔِ ﺍﻟ ﺼﻌﺎﺏِ ٬ ﻭﺍﻹﺗﻴ ﺎﻥِ ﺑﻌﻈ ﺎﺋﻢِ ﺍﻷﻣ ﻮﺭِ ﺍﻟﺘ ﻲ
ﺗﻨﻔﻌﻬُﻢْ ﻭﺗﻨﻔﻊُ ﺍﻟﻨﺎﺱ.
ﺧﻴﱢﺮﺕُ ﺑﻴﻦ ﻣﺎﻝٍ ﻛﺜﻴﺮٍ ﺃﻭ ﻣﻨﺼﺐٍ ﺧﻄﻴ ﺮٍ ٬ ﻭﺑ ﻴﻦ ﻧﻔ ﺲٍ ﺭﺍﺿ ﻴﺔٍ ﺑﺎﺳ ﻤﺔٍ٬ ﻟﻮُ
ﻻﺧﺘﺮﺕُ ﺍﻟﺜﺎﻧﻴﺔَ ٬ ﻓﻤﺎ ﺍﻟﻤﺎﻝُ ﻣﻊ ﺍﻟﻌﺒ ﻮﺱِ ؟ ! ﻭﻣ ﺎ ﺍﻟﻤﻨ ﺼﺐُ ﻣ ﻊ ﺍﻧﻘﺒ ﺎﺽِ ﺍﻟ ﻨﻔﺲِ ؟!
ﻭﻣﺎ ﻛﻞﱡ ﻣﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓِ ﺇﺫﺍ ﻛﺎﻥ ﺻﺎﺣﺒُﻪ ﺿﻴﱢﻘﺎً ﺣﺮﺟﺎً ﻛﺄﻧﻪ ﻋﺎﺋﺪٌ ﻣﻦ ﺟﻨ ﺎﺯﺓ ﺣﺒﻴ ﺐٍ؟!
ﻭﻣﺎ ﺟﻤﺎﻝُ ﺍﻟﺰﻭﺟﺔ ﺇﺫﺍ ﻋﺒﺴﺖْ ﻭﻗﻠﺒ ﺖْ ﺑﻴﺘﻬ ﺎ ﺟﺤﻴﻤ ﺎً ؟ ! ﻟﺨﻴ ﺮٌ ﻣﻨﻬ ﺎ – ﺃﻟ ﻒَ ﻣ ﺮﺓٍ–
ﺯﻭﺟﺔٌ ﻟﻢ ﺗﺒﻠﻎْ ﻣﺒﻠﻐﻬﺎ ﻓﻲ ﺍﻟﺠﻤﺎﻝِ ﻭﺟﻌﻠﺖْ ﺑﻴﺘﻬﺎ ﺟﱠﻨﺔً.
ﻭ ﻻ ﻗﻴﻤﺔَ ﻟﻠﺒﺴﻤﺔَ ﺍﻟﻈﺎﻫﺮﺓِ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧ ﺖْ ﻣﻨﺒﻌﺜ ﺔً ﻣﻤ ﺎ ﻳﻌﺘ ﺮﻱ ﻃﺒﻴﻌ ﺔ ﺍﻹﻧ ﺴﺎﻥِ
ﻣﻦ ﺷﺬﻭﺫ ٬ ﻓﺎﻟﺰﻫﺮُ ﺑﺎﺳِﻢٌ ﻭﺍﻟﻐﺎﺑﺎﺕُ ﺑﺎﺳﻤﺔٌ ٬ ﻭﺍﻟﺒﺤ ﺎﺭُ ﻭﺍﻷﻧﻬ ﺎﺭُ ﻭﺍﻟ ﺴﻤﺎءُ ﻭﺍﻟﻨﺠ ﻮﻡُ
ﻭﺍﻟﻄﻴﻮﺭُ ﻛﻠﱡﻬﺎ ﺑﺎﺳﻤﺔٌ . ﻭﻛﺎﻥ ﺍﻹﻧﺴﺎﻥُ ﺑﻄﺒﻌﻪِ ﺑﺎﺳﻤﺎً ﻟﻮﻻ ﻣ ﺎ ﻳﻌ ﺮﺽُ ﻟ ﻪ ﻣ ﻦ ﻃﻤ ﻊٍ
ﻭﺷﺮﱟ ﻭﺃﻧﺎﻧﻴﺔٍ ﺗﺠﻌُﻠﻪُ ﻋ ﺎﺑﺴﺎً ٬ ﻓﻜﺎﻥ ﺑ ﺬﻟﻚ ﻧ ﺸﺎﺯﺍً ﻓ ﻲ ﻧﻐﻤ ﺎﺕِ ﺍﻟﻄﺒﻴﻌ ﺔِ ﺍﻟﻤﻨ ﺴﺠﻌﺔِ٬
ﻭﻣﻦْ ﺍﺟﻞِ ﻫﺬﺍ ﻻ ﻳﺮﻯ ﺍﻟﺠﻤﺎﻝ ﻣﻦ ﻋﺒﺴﺖْ ﻧﻔﺴُﻪ ٬ ﻭﻻ ﻳﺮﻯ ﺍﻟﺤﻘﻴﻘﺔَ ﻣﻦ ﺗﺪﻧﱠﺲ ﻗﻠﺒُﻪ
٬ ﻓﻜﻞﱡ ﺇﻧﺴﺎﻥٍ ﻳﺮﻯ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺧﻼﻝ ﻋﻤِﻠﻪ ﻭﻓ ْﻜﺮِﻩ ﻭﺑﻮﺍﻋِﺜ ﻪ ٬ ﻓ ﺈﺫﺍ ﻛ ﺎﻥ ﺍﻟﻌﻤ ﻞُ ﻃﻴﺒ ﺎً
ﻭﺍﻟﻔﻜﺮُ ﻧﻈﻴﻔﺎً ﻭﺍﻟﺒﻮﺍﻋﺚُ ﻃﺎﻫﺮﺓً ٬ ﻛﺎﻥ ﻣﻨ ﻈ ﺎﺭُﻩ ﺍﻟ ﺬﻱ ﻳ ﺮﻯ ﺑ ﻪ ﺍﻟ ﺪﻧﻴﺎ ﻧﻘﻴ ﺎً ٬ ﻓ ﺮﺃﻯ
ﺍﻟﺪﻧﻴﺎ ﺟﻤﻴﻠﺔً ﻛﻤﺎ ﺧُﻠﻘﺖْ ٬ ﻭﺇﻻﱠ ﺗﻐﺒﱠﺶَ ﻣﻨﻈ ﺎﺭُﻩ ٬ ﻭﺍﺳ ﻮﺩﱠ ﺯﺟﺎﺟُ ﻪ ٬ ﻓ ﺮﺃﻯ ﻛ ﻞﱠ ﺷ ﻲء
ﺃﺳﻮﺩ ﻣﻐﺒﺸﺎً.
ﻫﻨﺎﻙ ﻧﻔﻮﺱٌ ﺗﺴﺘﻄﻴﻊُ ﺃﻥ ﺗ ﺼﻨﻊ ﻣ ﻦ ﻛ ﻞﱢ ﺷ ﻲء ﺷ ﻘﺎًء ٬ ﻭﻧﻔ ﻮﺱٌ ﺗ ﺴﺘﻄﻴﻊ ﺃﻥ
ﺗﺼﻨﻊ ﻣﻦ ﻛﻞﱢ ﺷﻲءٍ ﺳﻌﺎﺩﺓً ٬ ﻫﻨﺎﻙ ﺍﻟﻤﺮﺃﺓُ ﻓﻲ ﺍﻟﺒﻴﺖِ ﻻ ﺗﻘﻊُ ﻋ ﻴﻨُﻬ ﺎ ﺇﻻ ﻋﻠ ﻰ ﺍﻟﺨﻄ ﺄ
٬ ﻓﺎﻟﻴﻮﻡُ ﺃﺳﻮﺩُ ٬ ﻷﻥﱠ ﻃﺒﻘﺎً ﻛُﺴِﺮ ٬ ﻭﻷﻥ ﻧﻮﻋﺎً ﻣﻦ ﺍﻟﻄﻌﺎﻡِ ﺯﺍﺩ ﺍﻟﻄﺎﻫﻲ ﻓ ﻲِ ﻣﻠْﺤِ ﻪ٬
ﺃﻭ ﻷﻧﻬ ﺎ ﻋﺜ ﺮﺕْ ﻋﻠ ﻰ ﻗﻄﻌ ﺔٍ ﻣ ﻦ ﺍﻟ ﻮﺭﻕِ ﻓ ﻲ ﺍﻟﺤﺠ ﺮﺓِ ٬ ﻓﺘﻬ ﻴﺞُ ﻭﺗ ﺴﺐﱡ ٬ ﻭﻳﺘﻌ ﺪﱠﻯ
ﺍﻟﺴﺒﺎﺏُ ﺇﻟﻰ ﻛﻞﱢ ﻣ ﻦْ ﻓ ﻲ ﺍﻟﺒﻴ ﺖِ ٬ ﻭﺇﺫﺍ ﻫ ﻮ ﺷ ﻌﻠﺔٌ ﻣ ﻦ ﻧ ﺎﺭِ ٬ ﻭﻫﻨ ﺎﻙ ﺭﺟ ﻞٌ ﻳ ﻨﻐﱢﺺُ
ﻋﻠﻰ ﻧﻔﺴِﻪ ﻭﻋﻠﻰ ﻣَﻦْ ﺣﻮﻟ ﻪ ٬ ﻣِ ﻦ ﻛﻠﻤ ﺔٍ ﻳ ﺴﻤﻌُﻬﺎ ﺃﻭ ﻳﺆﻭﱢﻟﻬ ﺎ ﺗ ﺄﻭﻳﻼً ﺳ ﻴﱢﺌﺎً ٬ ﺃﻭ ﻣِ ﻦْ
ﻋﻤ ﻞٍ ﺗﺎﻓِ ﻪٍ ﺣ ﺪﺙَ ﻟ ﻪ ٬ ﺃﻭ ﺣ ﺪﺙَ ﻣﻨ ﻪ ٬ ﺃﻭ ﻣ ﻦِ ﺭﺑْ ﺢٍ ﺧ ﺴِﺮﻩُ ٬ ﺃﻭ ﻣ ﻦِْ ﺭﺑْ ﺢٍ ﻛ ﺎﻥ
ﻳﻨﺘﻈ ﺮُﻩ ﻓﻠ ﻢ ﻳﺤ ﺪﺙُ ٬ ﺃﻭ ﻧﺤ ﻮ ﺫﻟ ﻚ ٬ ﻓ ﺈﺫﺍ ﺍﻟ ﺪﻧﻴﺎ ﻛﻠﱡﻬ ﺎ ﺳ ﻮﺩﺍءُ ﻓ ﻲ ﻧﻈ ﺮِﻩ ٬ ﺛ ﻢ ﻫ ﻮ
ﻳﺴ ﱢﻮﺩُﻫﺎ ﻋﻠﻰ ﻣﻦْ ﺣﻮﻟﻪ . ﻫﺆﻻء ﻋﻨﺪﻫﻢْ ﻗﺪﺭﺓٌ ﻋﻠ ﻰ ﺍﻟﻤﺒﺎﻟﻐ ﺔِ ﻓ ﻲ ﺍﻟ ﺸﺮﱢ ٬ ﻓﻴﺠﻌﻠ ﻮﻥ
ﻣ ﻦ ﺍﻟﺤﺒﱠ ﺔُِ ﻗﺒﱠ ﺔً ٬ ﻭﻣ ﻦ ﺍﻟﺒ ﺬﺭﺓِ ﺷ ﺠﺮﺓً ٬ ﻭﻟ ﻴﺲ ﻋﻨ ﺪﻫﻢْ ﻗ ﺪﺭﺓٌ ﻋﻠ ﻰ ﺍﻟﺨﻴ ﺮِ ٬ ﻓ ﻼ
ﻳﻔﺮﺣﻮﻥ ﺑﻤﺎ ﺃُﻭﺗﻮﺍ ﻭﻟﻮ ﻛﺜﻴﺮﺍً ٬ ﻭﻻ ﻳﻨﻌﻤﻮﻥ ﺑﻤﺎ ﻧﺎﻟﻮﺍ ﻭﻟﻮ ﻋﻈﻴﻤﺎً.
ﺍﻟﺤﻴ ﺎﺓُ ﻓ ﻦﱞ ٬ ﻭﻓ ﻦﱞ ﻳُ ﺘَﻌﻠﱠﻢُ ٬ ﻭﻟﺨﻴ ﺮٌ ﻟﻺﻧ ﺴﺎﻥِ ﺃﻥ ﻳَﺠِ ﺪﱠ ﻓ ﻲ ﻭﺿ ﻊِ ﺍﻷﺯﻫ ﺎﺭِ
ﻭﺍﻟﺮﻳ ﺎﺣﻴﻦِ ﻭﺍﻟﺤُ ﺐﱢ ﻓ ﻲ ﺣﻴﺎﺗ ﻪِ ٬ ﻣ ﻦ ﺃﻥ ﻳﺠ ﺪﱠ ﻓ ﻲ ﺗﻜ ﺪﻳﺲِ ﺍﻟﻤ ﺎﻝِ ﻓ ﻲ ﺟﻴﺒ ﻪِ ﺃﻭ ﻓ ﻲ
ﻻ ﲢﺰﻥ
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ﻣﺼﺮﻓِﻪ . ﻣﺎ ﺍﻟﺤﻴﺎﺓُ ﺇﺫﺍ ﻭُﺟﱢﻬﺖْ ﻛﻞﱡ ﺍﻟﺠﻬﻮﺩِ ﻓﻴﻬﺎ ﻟﺠﻤﻊِ ﺍﻟﻤﺎﻝِ ٬ ﻭﻟ ﻢ ﻳُﻮﺟﱠ ﻪْ ﺃﻱﱡ ﺟﻬ ﺪٍ
ﻟﺘﺮﻗﻴﺔِ ﺟﺎﻧﺐ ﺍﻟﺮﺣﻤﺔِ ﻭﺍﻟﺤﺐﱢ ﻓﻴﻬﺎ ﻭﺍﻟﺠﻤﺎﻝِ ؟!
ﺃﻛﺜ ﺮُ ﺍﻟﻨ ﺎﺱِ ﻻ ﻳﻔﺘﺤ ﻮﻥ ﺃﻋ ﻴ ﻨﻬُﻢْ ﻟﻤﺒ ﺎﻫﺞِ ﺍﻟﺤﻴ ﺎﺓِ ٬ ﻭﺇﻧﻤ ﺎ ﻳﻔﺘﺤﻮﻧﻬ ﺎ ﻟﻠ ﺪﺭﻫﻢِ
ﻭﺍﻟﺪﻳﻨﺎﺭِ ٬ ﻳﻤ ﺮﱡﻭﻥ ﻋﻠ ﻰ ﺍﻟﺤﺪﻳﻘ ﺔِ ﺍﻟﻐﻨﱠ ﺎءِ ٬ ﻭﺍﻷﺯﻫ ﺎﺭِ ﺍﻟﺠﻤﻴﻠ ﺔِ ٬ ﻭﺍﻟﻤ ﺎءِ ﺍﻟﻤﺘ ﺪﻓﱢﻖِ٬
ﻭﺍﻟﻄﻴﻮﺭِ ﺍﻟﻤﻐﺮﱢﺩﺓِ ٬ ﻓﻼ ﻳﺄﺑﻬﻮﻥ ﻟﻬﺎ ٬ ﻭﺇﻧﻤﺎ ﻳﺄﺑﻬﻮﻥ ﻟ ﺪﻳﻨﺎﺭٍ ﻳ ﺪﺧﻞُ ﻭﺩﻳﻨ ﺎﺭٍ ﻳﺨ ﺮﺝُ.
ﻗﺪْ ﻛﺎﻥ ﺍﻟﺪﻳﻨﺎﺭُ ﻭﺳﻴﻠﺔً ﻟﻠﻌﻴﺸﺔِ ﺍﻟﺴﻌﻴﺪﺓِ ٬ ﻓﻘﻠﺒﻮﺍ ﺍﻟﻮﺿﻊ ﻭﺑﺎﻋﻮﺍ ﺍﻟﻌﻴﺸﺔ ﺍﻟ ﺴﻌﻴﺪﺓ ﻣ ﻦ
ﺃﺟﻞِ ﺍﻟﺪﻳﻨﺎﺭِ ٬ ﻭﻗﺪ ﺭُﻛﱢﺒﺖْ ﻓﻴﻨﺎ ﺍﻟﻌﻴﻮﻥُ ﻟﻨﻈ ﺮِ ﺍﻟﺠﻤ ﺎﻝِ ٬ ﻓﻌﻮﱠﺩﻧﺎﻫ ﺎ ﺃﻻ ﺗﻨﻈ ﺮ ﺇﻻﱠ ﺇﻟ ﻰ
ﺍﻟﺪﻳﻨﺎﺭِ.
ﻟﻴﺲ ﻳﻌ ﱢﺒﺲُ ﺍﻟ ﻨﻔﺲ ﻭﺍﻟﻮﺟ ﻪ ﻛﺎﻟﻴ ﺄﺱِ ٬ ﻓ ﺈﻥْ ﺃﺭﺩﺕ ﺍﻻﺑﺘ ﺴﺎﻡُ ﻓﺤ ﺎﺭﺏ ﺍﻟﻴ ﺄﺱ.
ﺇﻥ ﺍﻟﻔﺮﺻﺔ ﺳﺎﻧﺤﺔً ﻟﻚ ﻭﻟﻠﻨﺎﺱِ ٬ ﻭﺍﻟﻨﺠ ﺎﺡُ ﻣﻔﺘ ﻮﺡٌ ﺑﺎﺑُ ﻪ ﻟ ﻚ ﻭﻟﻠﻨ ﺎﺱِ ٬ ﻓﻌ ﱢﻮﺩْ ﻋﻘﻠ ﻚ
ﺗﻔﺘﱡﺢ ﺍﻷﻣﻞ ٬ ﻭﺗﻮﻗﱡﻊ ﺍﻟﺨﻴﺮِ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞِ.
ﺇﺫﺍ ﺍﻋﺘﻘﺪﺕ ﺃﻧﻚ ﻣﺨﻠﻮﻕٌ ﻟﻠﺼﻐﻴﺮِ ﻣﻦ ﺍﻷﻣﻮﺭِ ﻟﻢْ ﺗﺒﻠﻎْ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓِ ﺇﻻ ﺍﻟ ﺼﻐﻴﺮ
٬ ﻭﺇﺫﺍ ﺍﻋﺘﻘﺪﺕ ﺃﻧﻚ ﻣﺨﻠﻮﻕٌ ﻟﻌﻈﺎﺋﻢِ ﺍﻷﻣﻮﺭِ ﺷﻌﺮﺕ ﺑﻬ ﱠﻤﺔٍ ﺗﻜﺴﺮُ ﺍﻟﺤﺪﻭﺩ ﻭﺍﻟﺤﻮﺍﺟﺰ
٬ ﻭﺗﻨﻔﺬُ ﻣﻨﻬﺎ ﺇﻟﻰ ﺍﻟﺴﺎﺣﺔِ ﺍﻟ ﻔﺴﻴﺤﺔِ ﻭﺍﻟﻐﺮﺽِ ﺍﻷﺳﻤﻰ ٬ ﻭﻣِ ﺼْﺪﺍﻕُ ﺫﻟ ﻚ ﺣ ﺎﺩﺙٌ ﻓ ﻲ
ﺍﻟﺤﻴﺎﺓِ ﺍﻟﻤﺎﺩﻳﺔِ ٬ ﻓﻤﻦْ ﺩﺧﻞ ﻣ ﺴﺎﺑﻘﺔ ﻣﺎﺋ ﺔِ ﻣﺘ ﺮٍ ﺷ ﻌﺮ ﺑﺎﻟﺘﻌ ﺐِ ﺇﺫﺍ ﻫ ﻮ ﻗﻄﻌﻬ ﺎ ٬ ﻭﻣ ﻦ
ﺩﺧﻞ ﻣﺴﺎﺑﻘﺔ ﺃﺭﺑﻌﻤﺎ ِﺋﺔِ ﻣﺘﺮٍ ﻟﻢْ ﻳﺸﻌﺮْ ﺑﺎﻟﺘﻌﺐِ ﻣﻦ ﺍﻟﻤﺎﺋﺔِ ﻭﺍﻟﻤﺎﺋﺘﻴﻦِ . ﻓﺎﻟﻨﻔﺲُ ﺗﻌﻄﻴ ﻚ
ﻣ ﻦ ﺍﻟﻬﻤﱠ ﺔِ ﺑﻘ ﺪﺭِ ﻣ ﺎ ﺗﺤ ﱢﺪﺩُ ﻣ ﻦ ﺍﻟﻐ ﺮﺽِ . ﺣ ﺪﱢﺩْ ﻏ ﺮﺿ ﻚ ٬ ﻭﻟ ﻴﻜﻦْ ﺳ ﺎﻣﻴﺎً ﺻ ﻌْﺐ
ﺍﻟﻤﻨﺎﻝِ ٬ ﻭﻟﻜﻦْ ﻻ ﻋﻠﻴﻚ ﻓﻲ ﺫﻟﻚ ﻣﺎ ﺩﻣﺖ ﻛﻞﱠ ﻳ ﻮﻡٍ ﺗﺨﻄ ﻮ ﺇﻟﻴ ﻪ ﺧﻄ ﻮﺍً ﺟﺪﻳ ﺪﺍً . ﺇﻧﻤ ﺎ
ﻳﺼﺪﱡ ﺍﻟﻨﻔﺲ ﻭﻳﻌﺒﱢﺴَﻬﺎ ﻭﻳﺠﻌﻠُﻬﺎ ﻓﻲ ﺳﺠﻦٍ ﻣﻈﻠ ﻢٍ : ﺍﻟﻴ ﺄﺱُ ﻭﻓﻘ ﺪﺍﻥُ ﺍﻷﻣ ﻞِ ٬ ﻭﺍﻟﻌﻴ ﺸﺔُ
ﺍﻟ ﺴﻴﺌﺔُ ﺑﺮﺅﻳ ﺔِ ﺍﻟ ﺸﺮﻭﺭِ ٬ ﻭﺍﻟﺒﺤ ﺚِ ﻋ ﻦ ﻣﻌﺎﻳ ﺐِ ﺍﻟﻨ ﺎﺱِ ٬ ﻭﺍﻟﺘ ﺸﺪﱡﻕِ ﺑﺎﻟﺤ ﺪﻳﺚِ ﻋ ﻦ
ﺳﻴﺌﺎﺕِ ﺍﻟﻌﺎﻟﻢِ ﻻ ﻏﻴﺮ.
ﻭﻟﻴﺲ ﻳُﻮﻓﱠﻖُ ﺍﻹﻧﺴﺎﻥُ ﻓﻲ ﺷﻲء ﻛﻤﺎ ﻳُﻮﻓﱠﻖُ ﺇﻟﻰُ ﻣﺮَﺏﱟ ﻳﻨﻤّﻲ ﻣﻠﻜﺎﺗﻪِ ﺍﻟﻄﺒﻴﻌﻴ ﺔِ٬
ﺧﻴْ ﺮَ ﻭﻳﻌ ﺎﺩﻝُ ﺑﻴﻨﻬ ﺎ ﻭﻳﻮﺳﱢ ﻊُ ﺃﻓﻘ ﻪ ٬ ﻭﻳﻌ ﻮﱢﺩﻩُ ﺍﻟ ﺴﻤﺎﺣﺔَ ﻭﺳَ ﻌﺔَ ﺍﻟ ﺼﺪﺭِ ٬ ﻭﻳﻌﻠﱢﻤ ﻪُ ﺃﻥَ
ﻏﺮﺽٍ ﻳ ﺴﻌﻰ ﺇﻟﻴ ﻪِ ﺃﻥ ﻳﻜ ﻮﻥَ ﻣ ﺼﺪﺭَ ﺧﻴ ﺮٍ ﻟﻠﻨ ﺎﺱ ﺑﻘ ﺪﺭِ ﻣ ﺎ ﻳ ﺴﺘﻄﻴﻊُ ٬ ﻭ ﺃﻥْ ﺗﻜ ﻮﻥ
ﻧﻔﺴُﻪ ﺷﻤﺴﺎً ﻣﺸ ﱠﻌﺔً ﻟﻠﻀﻮءِ ﻭﺍﻟﺤﺐﱢ ﻭﺍﻟﺨﻴ ﺮِ ٬ ﻭﺃﻥْ ﻳﻜ ﻮﻥ ﻗﻠﺒُ ﻪ ﻣﻤﻠ ﻮءﺍً ﻋﻄﻔ ﺎً ﻭﺑ ﺮﺍً
ﻭﺇﻧﺴﺎﻧﻴﺔ ٬ ﻭﺣﺒﺎً ﻹﻳﺼﺎﻝٍ ﺍﻟﺨﻴﺮِ ﻟﻜﻠﱢﻤﻦ ﺍﺗﺼﻞ ﺑﻪ.
ﺍﻟ ﻨﻔﺲُ ﺍﻟﺒﺎﺳ ﻤﺔُ ﺗ ﺮﻯ ﺍﻟ ﺼﻌﺎﺏَ ﻓﻴﻠ ﺬﱡﻫﺎ ﺍﻟﺘﻐﻠﱡ ﺐُ ﻋﻠﻴﻬ ﺎ ٬ ﺗﻨﻈﺮُﻫ ﺎ ﻓﺘﺒ ﺴﱠﻢ٬
ﻭﺗﻌﺎﻟﺠﻬﺎ ﻓﺘﺒﺴﻢْ ٬ ﻭﺗﺘﻐﻠﺐْ ﻋﻠﻴﻬﺎ ﻓﺘﺒﺴﻢْ ٬ ﻭ ﺍﻟﻨﻔﺲُ ﺍﻟﻌﺎﺑﺴﺔُ ﻻ ﺗ ﺮﻯ ﺻ ﻌﺎﺑﺎً ﻓﺘﺨﻠﻔﻬ ﺎ
٬ ﻭﺇﺫﺍ ﺭﺃﺗْﻬﺎ ﺃﻛﺒﺮﺗْﻬﺎ ﻭﺍﺳﺘﺼﻐﺮﺕْ ﻫﻤﱠﺘﻬﺎ ﻭﺗﻌﻠﱠﻠﺖْ ﺑﻠﻮ ﻭﺇﺫﺍ ﻭﺇﻥْ . ﻭﻣﺎ ﺍﻟ ﺪﻫﺮُ ﺍﻟ ﺬﻱ
ﻳﻠﻌﻨُﻪ ﺇﻻ ﻣﺰﺍﺟُﻪ ﻭﺗﺮﺑﻴﺘُﻪ ٬ ﺇﻧﻪ ﻳﺆﺩﱡ ﺍﻟﻨﺠﺎﺡ ﻓﻲ ﺍﻟﺤﻴﺎﺓِ ﻭﻻ ﻳﺮﻳﺪُ ﺃﻥ ﻳﺪﻓﻊ ﺛ َﻤﻨَ ﻪُ ٬ ﺇﻧ ﻪ
ﻻ ﲢﺰﻥ
40
ﻳﺮﻯ ﻓﻲ ﻛﻞﱢ ﻃﺮﻳﻖ ﺃﺳﺪﺍً ﺭﺍﺑﻀﺎً ٬ ﺇﻧ ﻪ ﻳﻨﺘﻈ ﺮُ ﺣﺘ ﻰ ﺗﻤﻄ ﺮَ ﺍﻟ ﺴﻤﺎءُ ﺫﻫﺒ ﺎً ﺃﻭ ﺗﻨ ﺸﻖﱠ
ﺍﻷﺭﺽُ ﻋﻦَ ﻛ ْﻨﺰٍ.
ﺇﻥ ﺍﻟﺼﻌﺎﺏَ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓِ ﺃﻣ ﻮﺭٌ ﻧ ﺴﺒﻴﺔٌ ٬ ﻓﻜ ﻞﱡ ﺷ ﻲءٍ ﺻَ ﻌْﺐٌ ﺟ ﺪﺍً ﻋﻨ ﺪ ﺍﻟ ﻨﻔﺲِ
ﺍﻟﺼﻐﻴﺮﺓِ ﺟﺪﺍً ٬ ﻭﻻ ﺻﻌﻮﺑﺔ ﻋﻈﻴﻤﺔً ﻋﻨﺪ ﺍﻟﻨﻔﺲِ ﺍﻟﻌﻈﻴﻤﺔِ ٬ ﻭﺑﻴﻨﻤﺎ ﺍﻟﻨﻔﺲُ ﺍﻟﻌﻈﻴﻤ ﺔُ
ﺗﺰﺩﺍﺩ ﻋﻈﻤ ﺔً ﺑﻤﻐﺎﻟﺒ ﺔِ ﺍﻟ ﺼﱢﻌﺎﺏِ ﺇﺫﺍ ﺑ ﺎﻟﻨﻔﻮﺱ ﺍﻟﻬﺰﻳﻠ ﺔِ ﺗ ﺰﺩﺍ ﺩُ ﺳ ﻘﻤﺎً ﺑ ﺎﻟﻔﺮﺍﺭِ ﻣﻨﻬ ﺎ٬
ﻭﺇﻧﻤ ﺎ ﺍﻟ ﺼﻌﺎﺏُ ﻛﺎﻟﻜﻠ ﺐِ ﺍﻟﻌﻘ ﻮﺭِ ٬ ﺇﺫﺍ ﺭﺁﻙ ﺧﻔ ﺖ ﻣﻨ ﻪُ ﻭﺟﺮﻳْ ﺖََ ٬ ﻧﺒَﺤَ ﻚَ ﻭﻋ ﺪﺍ
ﻭﺭﺍءﻙ ٬ ﻭﺇﺫﺍ ﺭءﺍﻙ ﺗﻬﺰﺃُ ﺑﻪ ﻭﻻ ﺗﻌﻴﺮﻩ ﺍﻫﺘﻤﺎﻣﺎً ﻭﺗﺒﺮﻕُ ﻟﻪ ﻋﻴﻨﻚ ٬ ﺃﻓ ﺴﺢ ﺍﻟﻄﺮﻳ ﻖ
ﻟﻚ ٬ ﻭﺍﻧﻜﻤﺶ ﻓﻲ ﺟﻠﺪِﻩ ﻣﻨﻚ.
ﺛﻢﱠ ﻻ ﺷﻲء ﺃﻗﺘﻞُ ﻟﻠﻨﻔﺲِ ﻣﻦ ﺷ ﻌﻮﺭِﻫﺎ ﺑ ﻀَ َﻌﺘِﻬﺎ ﻭﺻَِ ﻐﺮِ ﺷ ﺄﻧِﻬﺎ ﻭﻗﻠﱠ ﺔِ ﻗﻴﻤﺘﻬِ ﺎ٬
ﻭﺃﻧﻬﺎ ﻻ ﻳﻤﻜ ﻦُ ﺃﻥ ﻳ ﺼﺪﺭ ﻋﻨﻬ ﺎ ﻋﻤ ﻞٌ ﻋﻈ ﻴﻢٌ ٬ ﻭﻻ ﻳُﻨﺘﻈ ﺮُ ﻣﻨﻬ ﺎ ﺧﻴ ﺮٌ ﻛﺒﻴ ﺮٌ . ﻫ ﺬﺍ
ﺍﻟﺸﻌﻮﺭُ ﺑﺎﻟﻀﱠﻌﺔِ ﻳُﻔ ِﻘﺪُ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺜﻘﺔ ﺑﻨﻔﺴِﻪ ﻭﺍﻹﻳﻤﺎﻥ ﺑﻘﻮﺗِﻬ ﺎ ٬ ﻓ ﺈﺫﺍ ﺃﻗ ﺪﻡ ﻋﻠ ﻰ ﻋﻤ ﻞٍ
ﺍﺭﺗﺎﺏ ﻓﻲ ﻣﻘﺪﺭﺗِﻪ ﻭﻓﻲ ﺇﻣﻜﺎﻥِ ﻧﺠﺎﺣِﻪ ٬ ﻭﻋﺎﻟﺠ ﻪ ﺑﻔﺘ ﻮﺭٍ ﻓﻔ ﺸِﻞَ ﻓﻴ ﻪِ . ﺍﻟﺜﻘ ﺔُ ﺑ ﺎﻟﻨﻔﺲ
ﻓﻀﻴﻠﺔٌ ﻛﺒﺮﻯ ﻋﻠﻴﻬﺎ ﻋﻤﺎﺩُ ﺍﻟﻨﺠ ﺎﺡِ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓِ ٬ ﻭﺷ ﺘﱠﺎﻥ ﺑﻴﻨﻬ ﺎ ﻭﺑ ﻴﻦ ﺍﻟﻐ ﺮﻭﺭِ ﺍﻟ ﺬﻱ
ﻳُﻌﺪﱡ ﺭﺫﻳﻠﺔً ٬ ﻭﺍﻟﻔﺮﻕُ ﺑﻴﻨﻬﻤ ﺎ ﺃﻥﱠ ﺍﻟﻐ ﺮﻭﺭ ﺍﻋﺘﻤ ﺎﺩُ ﺍﻟ ﻨﻔﺲِ ﻋﻠ ﻰ ﺍﻟﺨﻴ ﺎﻝِ ﻭﻋﻠ ﻰ ﺍﻟ ِﻜﺒْ ﺮِ
ﺍﻟﺰﺍﺋﻒِ ٬ ﻭﺍﻟﺜﻘﺔُ ﺑﺎﻟﻨﻔﺲ ﺍﻋﺘﻤﺎﺩُﻫﺎ ﻋﻠ ﻰ ﻣﻘ ﺪﺭﺗِﻬﺎ ﻋﻠ ﻰ ﺗﺤﻤﱡ ﻞِ ﺍﻟﻤ ﺴﺆﻭﻟﻴﺔِ ٬ ﻭﻋﻠ ﻰ
ﺗﻘﻮﻳﺔِ ﻣﻠﻜ ﺎﺗِﻬﺎ ﻭﺗﺤﺴﻴﻦِ ﺍﺳﺘﻌﺪﺍﺩِﻫﺎ. ((
ﻳﻘﻮﻝ ﺇﻳﻠﻴﺎ ﺃﺑﻮ ﻣﺎﺿﻲ:
ﻗﻠ ﺖُ : ﺍﺑﺘ ﺴﻢْ ﻳﻜﻔ ﻲ ﺍﻟ ﺘﺠﻬﱡﻢُ ﻓ ﻲ ﻗ ﺎﻝَ » : ﺍﻟ ﺴﻤﺎءُ ﻛﺌﻴﺒ ﺔٌ« !
ﻦ ﻳُ! ﺮﺟ ﻊَ ﺍﻷﺳ ﻒُ ﺍﻟ ﺼﺒﱢﺎ ﺍﻟﺴﻤﺎ ﻟ ﱠﻤ ﺎ
ﻭﺗﺠﻝَﻬ : ﺍﻟ ﺼﱢﺒﺎ ﻭﻟﱠ ﻰ ! ﻓﻘﻠ ﺖُ ﻟ ﻪُ: ﻗ ﺎ
!
ﺮﺍﻡِ ﻲ ﺍﻟﻐ ﱢﻣﺎ
ﺍﻟﻤﺘ ﺼﺮ
ﺻ ﺎﺭﺕْ ﻟﻨﻔ ﺴﻲ ﻓ ﻲﻢْ ﺍﺑﺘ ﺴ
ﻗ ﺎﻝً : ﺍﻟﺘ ﻲ ﻛﺎﻧ ﺖْ ﺳ ﻤﺎﺋﻲ ﻓ
ﱠﻤ ﺎ
ﺟﻬ ﻨ ﻲ ٬ ﻓﻜﻴ ﻒ ﺃُﻃﻴ ﻖُ ﺃﻥ ﺃﺗﺒ ﺴﱠﻤﺎ ﻗﻠﺒ ﻮﻯ
ﺍﻟﻬ ﺘُﻬ ﺎ
ﺧﺎﻧ ﺖْ ﻋﻬ ﻮﺩﻱ ﺑﻌ ﺪﻣﺎ ﻣﻠﱠﻜ
ﻗ ﻀﱠﻴْﺖَ ﻋﻤ ﺮﻙَ ﻛﻠﱠ ﻪ ﻣﺘﺄﻟﻤﱠ ﺎ! ! ﻗﻠ ﺖُ : ﺍﺑﺘ ﺴﻢْ ﻭﺍﻃ ﺮﺏْ ﻓﻠ ﻮْ
ﻣﺜ ﻞُ ﺍﻟﻤ ﺴﺎﻓﺮِ ﻛ ﺎﺩ ﻳﻘﺘﻠ ﻪُ ﺍﻟﻈﱠ ﻤ ﺎ َﻬ ﺎ
ﻗﺎﺭ ﺎﻧْﺘﻝَ : ﺍﻟﺘﱢﺠ ﺎﺭﺓُ ﻓ ﻲ ﺻ ﺮﺍﻉٍ ﻗ
ﻟ ﺪﻡٍ ٬ ﻭﺗﻨﻔُ ﺚُ ﻛﻠﻤﱠ ﺎ ﻟﻬﺜ ﺖْ ﺩَﻣَ ﺎ! ﻞٍ
ﻫﺎﺋ ﺔٍ
ﺃﻭ ﻏ ﺎﺩﺓٍ ﻣ ﺴْﻠﻮﻟﺔٍ ﻣﺤﺘﺎﺟ
ﻭﺷِ ﻔﺎﺋﻬﺎ ٬ ﻓ ﺈﺫﺍ ﺍﺑﺘ ﺴﻤﺖ ﻓﺮﺑﱠﻤ ﺎ ﻗﻠ ﺖُ : ﺍﺑﺘ ﺴﻢْ ٬ ﻣ ﺎ ﺃﻧ ﺖ ﺟﺎﻟ ﺐَ
ﻭﺟ ﻞٍ ﻛﺄﻧ ﻚ ﺃﻧ ﺖ ﺻ ﺮﺕ .. ﺩﺍﺋﻬ ﺎ
ﺃﻳﻜ ﻮﻥُ ﻏﻴ ﺮُﻙ ﻣﺠﺮﻣ ﺎً٬
ﺎ ؟ ْﺮﻣ
ﻮﻟﻲ ﻓ ﻲ ﺠ ﺮﱡ ﻭﺍﻷﻋ ﺪﺍءُ ﺣ ﺍﻟﻤُﺳَ
َ ﺃﺃُ ُ ﻓ ﻲ
ِ ﺪﻯ ﺣ ﻮﻟﻲ ﻋﻠ ﺖْ ﻭﺗﺒﻴ ﺖ
ﻗ ﺎﻝ : ﺍﻟﻌ
ﺍﻟﺤِﻤَ ﻰ ؟ ﺻ ﻴﺤﺎﺗُﻬُﻢْ
ﻻ ﲢﺰﻥ
41
ﻟ ﻮ ﻟ ﻢ ﺗَﻜُ ﻦْ ﻣ ﻨﻬﻢْ ﺃﺟ ﻞﱠ ﻭﺃﻋﻈﻤ ﺎ ﻗﻠ ﺖُ : ﺍﺑﺘ ﺴﻢْ ﻟ ﻢ ﻳﻄﻠﺒ ﻮﻙ ﺑ ﺬﻣﱢﻬﻢْ
ﻭﺗﻌﺮﱠﺿ ﺖْ ﻟ ﻲ ﻓ ﻲ ﺍﻟﻤﻼﺑ ﺲِ ! ﻗ ﺎﻝ : ﺍﻟﻤﻮﺍﺳ ﻢُ ﻗ ﺪ ﺑ ﺪﺕْ
ﱡﻣﻰ
ُ ﺩﺭﻫﻤ ﺎ ﻭﺍﻟ ﺪ
ﻟﻜ ﻦّ ﻛﻔﱢ ﻲ ﻟ ﻴﺲَ ﺗﻤﻠ ﻚ ُﻬ ﺎ
ﻭﻋﻠ ﻣﻲﱠ ﻟﻸﺣﺒ ﺎﺏِ ﻓ ﺮﺽٌ ﻻﺯﻡٌ ﺃﻋﻼ
ﺣﻴ ﺎً ٬ ﻭﻟ ﺴﺖَ ﻣ ﻦ ﺍﻷﺣﺒﱠ ﺔِ ﻗ ﻠ ﺖُ : ﺍﺑﺘ ﺴﻢْ ﻳﻜﻔﻴ ﻚ ﺃﻧﱠ ﻚ ﻟ ﻢ
!
ُﻌ ﺪﻣﺎﺖَ
ﻗﻠ ﺖُ : ﺍﺑﺘ ﺴﻢْ ٬ ﻭﻟ ﺌﻦْ ﺟُﺮﱢﻋ ﻣ ﻝْ ﺗ ﺰ
ﱠﻋﺘﻨ ﻲ ﻋﻠﻘﻤ ﺎً ﻗ ﺎﻝ : ﺍﻟﻠﻴ ﺎﻟﻲ ﺟﺮ
ﺍﻟﻌﻠﻘﻤ ﺎ ﺎ
ﻃَ ﺮَﺡَ ﺍﻟﻜﺂﺑ ﺔ ﺟﺎﻧﺒ ﺎً ﻭﺗﺮﻧﱠﻤ ﻓﻠﻌ ﻞﱢ ﻏﻴ ﺮﻙَ ﺇﻥ ﺭﺁﻙ ﻣﺮﻧﱢﻤ ﺎً
ﺃﻡ ﺃﻧ ﺖ ﺗﺨ ﺴﺮُ ﺑﺎﻟﺒ ﺸﺎﺷﺔِ ﻣﻐﻨﻤ ﺎ ﺃﺗُ ﺮﺍﻙ ﺗﻐ ﻨﻢُ ﺑ ﺎﻟﺘﺒﺮﱡﻡِ ﺩﺭﻫﻤ ﺎً
ﺗﺘﺜﻠﱠﻤ ﺎ ٬ ﻭﺍﻟﻮﺟ ﻪِ ﺃﻥْ ﻳﺘﺤﻄﱠﻤ ﺎ ؟ ﻳ ﺎ ﺻ ﺎﺡِ ﻻ ﺧﻄ ﺮٌ ﻋﻠ ﻰ ﺷ ﻔﺘﻴﻚ
ﺟ ﻰ ﻣ ﺘﻼﻃِﻢٌ ٬ ﻭﻟ ﺬﺍ ﻧﺤ ﺐﱡ ﻓﺎﺿ ﺤﻚْ ﻓ ﺈﻥﱠ ﺍﻟ ﺸّﻬْﺐَ ﺗ ﻀﺤﻚُ ﺃﻥْ
!
ُﻤ ﺎﺐُ
ﻳ ﺄﺗﻲ ﺇﻟ ﻰ ﺍﻟ ﺪﻧﻴﺎ ﻭﻳ ﺬﻫ ﺍﻷﻧﺠ ﻭﺍﻟ ِ ﻌﺪُﺪّ
ﻗ ﺎﻝ : ﺍﻟﺒ ﺸﺎﺷﺔُ ﻟ ﻴﺲ ﺗُ ﺴ
ﱠﻤﺎ ﺎ
َﻤ
ﺷْ ﺮ ﺒﻏﺮٌ ٬ ﻓﺈﻧﱠ ﻚ ﺑﻌ ﺪُ ﻟ ﻦْ ﺗﺘﺒ ﺴ ُ ﻣ ﻚﺎً
ﻛﺎﺋﻨ
ﻗ ﻠ ﺖ : ﺍﺑﺘ ﺴﻢ ﻣ ﺎﺩﺍﻡ ﺑﻴﻨ
ﺨﻠُ ﻖِ٬ ﱠﻯِ ﺍﻟﻮﺟﻪِ ٬ ﻭﺍﻧﺸﺮﺍﺡِ ﺍﻟﺼﱠﺪْﺭِ ﻭﺃﺭﻳﺤّﻴﺔِ ﺍﻟ ُ ﻭﺍﻟ ﺮﺩ
ِ ﻭﻃﻼﻗﺔ ﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺇﻟﻰ ﺍﻟﺒﺴﻤﺔ
ﻭﻟﻄﻒِ ﺍﻟﺮﻭﺡِ ﻭﻟﻴﻦِ ﺍﻟﺠﺎﻧﺐِ )) ٬ ﺇﻥﱠ ﺍﷲ ﺃﻭﺣﻰ ﺇﻟﻲﱠ ﺗﻮﺍﺿﻌﻮﺍ ٬ ﺣﺘﻰ ﻻ ﻳﺒﻐ ﻲ ﺃﺣ ﺪٌ
ﻋﻠﻰ ﺃﺣﺪٍ ﻭﻻ ﻳﻔﺨﺮ ﺃﺣﺪٌ ﻋﻠﻰ ﺃ ﺣﺪٍ. ((
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ﻭﻗﻔ ــــ ﺔ
ﻻ ﺗﺤ ﺰﻥْ : ﻷﻧ ﻚ ﺟﺮّ ﺑ ﺖَ ﺍﻟﺤ ﺰﻥ ﺑ ﺎﻷﻣﺲِ ﻓﻤ ﺎ ﻧَﻔَ ﻌَ ﻚَ ﺷ ﻴﺌﺎً ٬ ﺭَ ﺳَ ﺐَ ﺍﺑﻨُ ﻚ
ﻓﺤﺰﻧ ﺖَ ٬ ﻓﻬ ﻞ ﻧَ ﺠَ ﺢَ ؟ ! ﻣ ﺎﺕ ﻭﺍﻟ ﺪُ ﻙ ﻓﺤﺰﻧ ﺖ ﻓﻬ ﻞ ﻋ ﺎﺩَ ﺣﻴّ ﺎَ ؟ ! ﺧ ﺴِ ﺮﺕ ﺗﺠﺎﺭﺗُ ﻚ
ﻓﺤﺰﻧﺖ ٬ ﻓﻬﻞ ﻋﺎﺩﺕْ ﺍﻟﺨﺴﺎﺋﺮُ ﺃﺭﺑﺎﺣﺎً ؟!
ﻻ ﺗﺤ ﺰﻥْ : ﻷﻧ ﻚ ﺣﺰﻧ ﺖ ﻣ ﻦ ﺍﻟﻤ ﺼﻴﺒﺔِ ﻓ ﺼﺎﺭﺕْ ﻣ ﺼﺎﺋﺐَ ٬ ﻭﺣﺰﻧ ﺖَ ﻣ ﻦ
ﺍﻟﻔﻘ ﺮِ ﻓ ﺎﺯْ ﺩﺩْ ﺕَ ﻧَ ﻜَ ﺪﺍً ٬ ﻭﺣﺰﻧ ﺖَ ﻣ ﻦ ﻛ ﻼﻡ ﺃﻋ ﺪﺍﺋﻚ ﻓ ﺄﻋﻨﺘﻬﻢْ ﻋﻠﻴ ﻚ ٬ ﻭﺣﺰﻧْ ﺖ ﻣ ﻦ
ﺗﻮﻗﱡ ﻊ ﻣﻜﺮﻭﻩٍ ﻓﻤﺎ ﻭﻗﻊ.
ﺤُﺰْ ﻥ ﺩﺍﺭٌ ﻭﺍﺳﻌﺔٌ ٬ ﻭﻻ ﺯﻭﺟ ﺔٌ ﺣ ﺴﻨﺎءُ ٬ ﻭﻻ ﻻ ﺗﺤﺰﻥْ : ﻓﺈﻧﻪُ ﻟﻦْ ﻳﻨﻔﻌﻚ ﻣﻊ ﺍﻟ
٬ ﻭﻻ ﺃﻭﻻﺩٌ ﻧُ ﺠﺒﺎءُ.
ﻣﺎﻝٌ ﻭﻓﻴﺮٌ ٬ ﻭﻻ ﻣﻨﺼﺐٌ ﺳﺎﻡٍ
ﻈَﻠَ ﺔً٬
ﺣَﻨْ
ﻻ ﺗﺤ ﺰﻥْ : ﻷﻥﱠ ﺍﻟﺤُ ﺰْ ﻥَ ﻳُ ﺮﻳ ﻚ ﺍﻟﻤ ﺎءَ ﺍﻟ ﺰﻻﻝَ ﻋﻠْ ﻘﻤ ﺎً ٬ ﻭﺍﻟ ﻮﺭﺩﺓَ
ﻭﺍﻟﺤﺪﻳﻘﺔَ ﺻﺤﺮﺍءَ ﻗﺎﺣﻠﺔً ٬ ﻭﺍﻟﺤﻴﺎﺓ ﺳﺠﻨﺎً ﻻ ﻳُ ﻄﺎﻕُ .
ﻻ ﲢﺰﻥ
42
ﻻ ﺗﺤﺰﻥْ : ﻭﺃﻧ ﺖ ﻋﻨ ﺪﻙ ﻋﻴﻨ ﺎﻥِ ﻭﺃﺫﻧ ﺎﻥِ ﻭﺷ ﻔﺘﺎﻥِ ﻭﻳ ﺪﺍﻥِ ﻭﺭﺟ ﻼﻥِ ﻭﻟ ﺴﺎﻥٌ٬
ﺟَﻨَ ﺎﻥٌ ﻭﺃﻣﻦٌ ﻭﺃﻣﺎﻥٌ ﻭﻋﺎﻓﻴﺔٌ ﻓﻲ ﺍﻷﺑﺪﺍﻥِ ﴿ : ﻓَ ِﺒﺄَﻱﱢ ﺁﻟَﺎءَ ﺭ ﱢﺑﻜُﻤَﺎُ ﺗﻜَ ﱢﺬﺑَﺎﻥِ. ﴾ ﻭ
ﻻ ﺗﺤﺰﻥْ : ﻭﻟﻚ ﺩﻳﻦٌ ﺗَ ﻌْﺘَ ﻘِﺪُ ﻩُ ٬ ﻭﺑﻴﺖٌ ﺗ ﺴ ﻜُ ﻨُﻪُ ٬ ﻭﺧﺒ ﺰٌ ﺗﺄﻛﻠُ ﻪ ٬ ﻭﻣ ﺎءٌ ﺗ ﺸﺮ ﺑُﻪُ٬
ﺴُﻪُ ٬ ﻭﺯﻭﺟﺔٌ ﺗﺄﻭﻱ ﺇﻟﻴﻬﺎ ٬ ﻓﻠﻤﺎﺫﺍ ﺗﺤﺰﻥْ ؟! ﻭﺛﻮﺏٌ ﺗَ ﻠْﺒَ
************** ** ******************
ﻧﻌﻤﺔ ﺍﻷﻟﻢ
ﺍﻷﻟﻢُ ﻟﻴﺲ ﻣﺬﻣﻮﻣﺎً ﺩﺍﺋﻤﺎً ٬ ﻭﻻ ﻣﻜﺮﻭﻫ ﺎً ﺃﺑﺪﺍً ٬ ﻓﻘﺪْ ﻳﻜﻮﻥُ ﺧﻴﺮﺍً ﻟﻠﻌﺒ ﺪِ ﺃﻥْ ﻳﺘ ﺄَﻟﱠ ﻢَ
.
ﺍﻟﺪﻋﺎء ﺍﻟﺤﺎﺭﱠ ﻳﺄﺗﻲ ﻣﻊ ﺍﻷﻟﻢِ ٬ ﻭﺍﻟﺘﺴﺒﻴﺢَ ﺍﻟ ﺼﺎﺩﻕَ ﻳ ﺼﺎﺣﺐُ ﺍﻷﻟَ ﻢَ ٬ ﻭﺗ ﺄﻟﱡ ﻢ ﺇﻥﱠ
ﺍﻟﻄﺎﻟﺐِ ﺯَ ﻣَ ﻦَ ﺍﻟﺘﺤﺼﻴﻞِ ﻭﺣﻤْ ﻠ ﻪ ﻷﻋﺒ ﺎءِ ﺍﻟﻄﻠ ﺐِ ﻳُ ﺜﻤ ﺮُ ﻋﺎﻟﻤ ﺎً ﺟَ ﻬْﺒَ ﺬﺍً ٬ ﻷﻧ ﻪُ ﺍﺣﺘ ﺮﻕ
ﻓﻲ ﺍﻟﺒﺪﺍﻳﺔِ ﻓﺄﺷﺮﻕ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔِ . ﻭﺗﺄﻟﱡ ﻢ ﺍﻟ ﺸﺎﻋﺮِ ﻭﻣﻌﺎﻧﺎﺗُ ﻪ ﻟﻤ ﺎ ﻳﻘ ﻮﻝُ ﺗُ ﻨ ﺘﺞُ ﺃﺩﺑ ﺎً ﻣ ﺆﺛﺮﺍً
ﺧﻼﱠ ﺑ ﺎً ٬ ﻷﻧ ﻪ ﺍﻧﻘ ﺪﺡَ ﻣ ﻊ ﺍﻷﻟ ﻢِ ﻣ ﻦ ﺍﻟﻘﻠ ﺐِ ﻭﺍﻟﻌ ﺼﺐِ ﻭﺍﻟ ﺪﻡِ ﻓﻬ ﺰﱠ ﺍﻟﻤ ﺸﺎﻋﺮَ ﻭﺣ ﺮﱠ ﻙَ
ﺍﻷﻓﺌ ﺪﺓَ . ﻭﻣﻌﺎﻧ ﺎﺓ ﺍﻟﻜﺎﺗ ﺐِ ﺗُ ﺨ ﺮﺝُ ﻧِ ﺘﺎﺟ ﺎً ﺣﻴّ ﺎً ﺟ ﺬﱠ ﺍﺑﺎً ﻳﻤ ﻮﺭُ ﺑ ﺎﻟﻌِ ﺒﺮِ ﻭﺍﻟ ﺼﻮﺭِ
ﻭﺍﻟﺬﻛﺮﻳﺎﺕِ.
ﻷَﺯَ ﻣَ ﺎﺕُ ٬ ﻭﻟﻢْ ﺗﻜْ ﻮِﻩِ ﻋْﻪُ ﺍ
ﺇﻥﱠ ﺍﻟﻄﺎﻟﺐَ ﺍﻟﺬﻱ ﻋﺎﺵَ ﺣﻴﺎﺓَ ﺍﻟﺪﱠ ﻋﺔِ ﻭﺍﻟﺮﺍﺣﺔِ ﻭﻟﻢ ﺗﻠْ ﺬ
ﺍﻟ ﻤُﻠِ ﻤﱠ ﺎﺕُ ٬ ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﻄﺎﻟﺐَ ﻳﺒﻘﻰ ﻛﺴﻮﻻً ﻣﺘﺮﻫﱢ ﻼً ﻓﺎﺗﺮﺍً.
ﻭﺇﻥﱠ ﺍﻟ ﺸﺎﻋﺮ ﺍﻟ ﺬﻱ ﻣ ﺎ ﻋ ﺮﻑَ ﺍﻷﻟ ﻢَ ﻭﻻ ﺫﺍﻕَ ﺍﻟﻤ ﺮ ﻭﻻ ﺗﺠ ﺮﱠ ﻉ ﺍﻟﻐُ ﺼَ ﺺَ٬
ﺍﻟﻘ ﻮﻝِ ٬ ﻷﻥﱠ ﻗ ﺼﺎﺋ ﺪَﻩُ ﺗﺒﻘﻰ ﻗﺼﺎﺋﺪﻩُ ﺭُ ﻛﺎﻣﺎً ﻣﻦ ﺭﺧ ﻴﺺِ ﺍﻟﺤ ﺪﻳﺚِ ٬ ﻭﻛُ ﺘﻼً ﻣ ﻦ ﺯﺑ ﺪِ
ﺧﺮﺟَ ﺖْ ﻣ ﻦ ﻟ ﺴﺎ ﻧِﻪِ ﻭﻟ ﻢ ﺗﺨ ﺮُ ﺝْ ﻣ ﻦ ﻭﺟﺪﺍﻧِ ﻪِ ٬ ﻭﺗﻠﻔﱠ ﻆ ﺑﻬ ﺎ ﻓﻬﻤ ﻪ ﻭﻟ ﻢ ﻳﻌِ ﺸْ ﻬﺎ ﻗﻠﺒُ ﻪ
ﺤُﻪُ.
ﻭﺟﻮﺍﻧِ
ﻭﺃﺳﻤﻰ ﻣﻦ ﻫﺬﻩِ ﺍﻷﻣﺜﻠﺔِ ﻭﺃﺭﻓﻊُ : ﺣﻴﺎﺓُ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻷﻭﱠ ﻟ ﻴﻦ ﺍﻟ ﺬﻳﻦ ﻋﺎﺷ ﻮﺍ ﻓﺠْ ﺮَ
ﺍﻟﺮﺳﺎﻟﺔِ ﻭﻣَ ﻮ ﻟِﺪَ ﺍﻟﻤ ﻠﱠﺔِ ٬ ﻭﺑﺪﺍﻳﺔَ ﺍﻟﺒَ ﻌْ ﺚِ ٬ ﻓﺈﻧﻬُ ﻢ ﺃﻋﻈﻢُ ﺇﻳﻤﺎﻧﺎً ٬ ﻭﺃﺑ ﺮﱡ ﻗﻠﻮﺑ ﺎً ٬ ﻭﺃﺻ ﺪﻕُ
ﻷَﻟَ ﻢَ ﻭﺍﻟﻤﻌﺎﻧﺎﺓَ : ﺃﻟﻢَ ﺍﻟﺠ ﻮﻉ ﻭﺍﻟ ﻔَﻘْ ﺮِ ﻭﺍﻟﺘ ﺸﺮﻳﺪِ ﻟﻬْ ﺠﺔً ٬ ﻭﺃﻋْ ﻤﻖُ ﻋِ ﻠﻤْ ﺎً ٬ ﻷﻧﻬﻢ ﻋﺎﺷﻮﺍ ﺍ
٬ ﻭﺍﻷﺫﻯ ﻭﺍﻟﻄ ﺮﺩِ ﻭﺍﻹﺑﻌ ﺎﺩِ ٬ ﻭﻓ ﺮﺍﻕَ ﺍﻟﻤﺄﻟﻮﻓ ﺎﺕِ ٬ ﻭﻫَ ﺠْ ﺮَ ﺍﻟﻤﺮﻏﻮﺑ ﺎﺕِ ٬ ﻭﺃﻟ ﻢَ
ﺠْ ﺘَﺒَ ﺎﺓَ٬
٬ ﻭﺍﻟﺜﻠﱠ ﺔَ ﺍﻟﻤُ
ﺍﻟﺠ ﺮﺍﺡِ ٬ ﻭﺍﻟﻘﺘ ﻞِ ﻭﺍﻟﺘﻌ ﺬﻳﺐِ ٬ ﻓﻜ ﺎﻧﻮﺍ ﺑﺤ ﻖﱟ ﺍﻟ ﺼﻔﻮﺓ ﺍﻟ ﺼﺎﻓﻴﺔَ
ﺁﻳﺎﺕٍ ﻓﻲ ﺍﻟﻄﻬ ﺮِ ٬ ﻭﺃﻋﻼﻣ ﺎً ﻓ ﻲ ﺍﻟﻨﺒ ﻞ ٬ ﻭﺭﻣ ﻮﺯﺍً ﻓ ﻲ ﺍﻟﺘ ﻀﺤﻴﺔَ ﴿ ٬ ﺫﻟِ ﻚَ ﺑَِ ﺄ ﱠﻧ ُﻬﻢْ ﻻَ
ﻳُ ﺼِﻴ ُﺒ ُﻬﻢْ ﻇَﻤَ ﺄٌ ﻭَﻻَ ﻧَ ﺼَﺐٌ ﻭَﻻَ ﻣَﺨْﻤَ ﺼَﺔٌ ﻓِ ﻲ ﺳَ ﺒِﻴﻞِ ﺍﻟﻠّ ﻪِ ﻭَﻻَ ﻳَﻄَ ﺆُﻭﻥََ ﻣﻮْﻃِﺌ ﺎًَ ﻳﻐِ ﻴﻆُ
ﺍﻟْ ُﻜﻔﱠﺎﺭَ ﻭَﻻََ ﻳﻨَﺎﻟُﻮﻥَ ﻣِ ﻦْ ﻋَ ﺪُﻭﱟ ﻧﱠْ ﻴﻼً ﺇِﻻﱠُ ﻛﺘِ ﺐَ ﻟَﻬُ ﻢ ﺑِ ﻪِ ﻋَﻤَ ﻞٌ ﺻَ ﺎﻟِﺢٌِ ﺇﻥﱠ ﺍﻟﻠّ ﻪَ ﻻَ ﻳُ ﻀِﻴﻊُ
ﺃَﺟْﺮَ ﺍﻟْﻤُﺤْﺴِﻨِﻴﻦَ. ﴾
ﻻ ﲢﺰﻥ
43
ﻭﻓﻲ ﻋﺎﻟﻢ ﺍﻟﺪﻧﻴﺎ ﺃﻧﺎﺱٌ ﻗﺪﱠ ﻣﻮﺍ ﺃﺭﻭﻉَ ﻧﺘِ ﺎﺟَ ﻬُ ﻢْ ٬ ﻷﻧﻬﻢ ﺗﺄﻟﻤﱠ ﻮﺍ ٬ ﻓﺎﻟﻤﺘﻨﺒﻲ ﻭﻋَ ﻜَﺘْ ﻪ
ﺍﻟﺤُ ﻤﱠ ﻰ ﻓﺄﻧﺸﺪَ ﺭﺍﺋﻌﺘﻪ:
ﻓﻠ ﻴﺲَ ﺗ ﺰﻭﺭُ ﺇﻻﱠ ﻓ ﻲ ﻭﺯﺍﺋﺮﺗ ﻲ ﻛ ﺄﻥﱠ ﺑﻬ ﺎ ﺣﻴ ﺎءَ
ﺍﻟﻈ ﻼ ﻡِ
ﻭﺍﻟﻨﺎﺑ ﻐﺔُ ﺧﻮّ ﻓَﻪُ ﺍﻟﻨﻌﻤﺎﻥُ ﺑﻦُ ﺍﻟﻤﻨﺬﺭِ ﺑﺎﻟﻘﺘﻞِ ٬ ﻓﻘﺪﱠ ﻡ ﻟﻠﻨﺎﺱ:
ﺇﺫﺍ ﻃﻠﻌﺖْ ﻟﻢ ﻳﺒْ ﺪُ ﻣﻨﻬﻦﱠ ﻓﺈﻧ ﻚَ ﺷ ﻤﺲٌ ﻭﺍﻟﻤﻠ ﻮﻙُ
ﻮﺍ. ﺗﺄﻟﻤﱠﺐُ
ﻷﻧﻬﻢﻛَ ﻮﻛ
ﺐٌ ٬ ﻭﺍ ﺍﻟﺤﻴﺎﺓَ ﻛﻮﺍﻛ
ﻭﻛﺜﻴﺮٌ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺃَ ﺛْﺮَ
ﺇﺫﻥْ ﻓ ﻼ ﺗﺠ ﺰﻉْ ﻣ ﻦ ﺍﻷﻟ ﻢ ﻭﻻ ﺗَ ﺨَ ﻒَ ﻣ ﻦ ﺍﻟﻤﻌﺎﻧ ﺎﺓِ ٬ ﻓﺮﺑﻤ ﺎ ﻛﺎﻧ ﺖْ ﻗ ﻮﺓً ﻟ ﻚ
ﻭﻣﺘﺎﻋﺎً ﺇﻟﻰ ﺣﻴﻦ ٬ ﻓﺈﻧﻚَ ﺇﻥْ ﺗﻌﺶْ ﻣﺸﺒﻮﺏَ ﺍﻟﻔﺆﺍﺩِ ﻣﺤﺮﻭﻕَ ﺍﻟﺠَ ﻮَ ﻯ ﻣﻠ ﺬﻭﻉَ ﺍﻟ ﻨﻔﺲِ ؛
ﺃﺭﻕﱡ ﻭﺃﺻﻔﻰ ﻣﻦ ﺃﻥ ﺗﻌﻴﺶَ ﺑﺎﺭﺩَ ﺍﻟﻤﺸﺎﻋﺮِ ﻓﺎﺗﺮَ ﺍﻟﻬِ ﻤﱠﺔِ ﺧﺎﻣﺪَ ﺍﻟﻨﱠ ﻔْﺲَِ ﴿ ٬ ﻭﻟَـﻜِﻦ ﻛَ ﺮِﻩَ
ﻄ ُﻬﻢْ ﻭَﻗِﻴﻞَ ﺍﻗْﻌُﺪُﻭﺍْ ﻣَﻊَ ﺍﻟْﻘَﺎﻋِﺪِﻳﻦَ﴾ ﺍﻟﻠّﻪُ ﺍﻧ ِﺒﻌَﺎ َﺛ ُﻬﻢَْ ﻓﺜَﺒﱠ َ
ﺫﻛﺮﺕُ ﺑﻬﺬﺍ ﺷﺎﻋﺮﺍً ﻋ ﺎﺵ ﺍﻟﻤﻌﺎﻧ ﺎﺓَ ﻭﺍﻷﺳ ﻰ ﻭﺃﻟ ﻢَ ﺍﻟﻔ ﺮﺍﻕِ ﻭﻫ ﻮ ﻳﻠﻔ ﻆُ ﺃﻧﻔﺎﺳَ ﻪ
ﺴْﻦِ ٬ ﺫﺍﺋﻌﺔِ ﺍﻟ ﺸﱡ ﻬﺮﺓِ ﺑﻌﻴ ﺪﺓٍ ﻋ ﻦ ﺍﻟﺘﻜﻠﱡ ﻒ ﻭﺍﻟﺘﺰﻭﻳ ﻖ: ﺍﻷﺧﻴﺮﺓَ ﻓﻲ ﻗﺼﻴﺪﺓٍ ﺑﺪﻳﻌﺔِ ﺍﻟﺤُ
ﺇﻧﻪ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﺮّ ﻳﺐ ٬ ﻳَ ﺮﺛﻲ ﻧﻔﺴﻪ:
ﻭﺃﺻﺒﺤﺖُ ﻓﻲ ﺟﻴﺶ ﺍﺑﻦِ ﻋﻔﱠ ﺎﻥَ ﺃَﻟَ ﻢْ ﺗَﺮَ ﻧ ﻲ ﺑِ ﻌْ ﺖُ ﺍﻟ ﻀﱠ ﻼَ ﻟﺔَ ﺑﺎﻟﻬُ ﺪَ ﻯ
ﻏﺎﺯﻳَﻲﱠ ﺎ ﺑ ﺄﻋﻠﻰ ﺍﻟ ﺮﻗﻤﺘﻴْ ﻦ ﻭﻣﺎﻟﻴ ﺎ ﺑَﻨِ ﻓﻠﻠ ﻪِ ﺩَﺭﱢ ﻱ ﻳ ﻮﻡَ ﺃُﺗْ ﺮَ ﻙُ ﻃﺎﺋﻌ ﺎً
ﺑﺮﺍﺑﻴ ﺔٍ ﺇﻧﱢ ﻲ ﻣﻘ ﻴﻢٌ ﻟﻴﺎﻟﻴ ﺎ ﺣِﺒَ ﻲْ ﺭﺣﻠ ﻲ ﺩﻧ ﺎ ﺍﻟﻤ ﻮﺕُ ﻓﻴ ﺎ ﺻ ﺎ
ﻭﻻ ﺗُ ﻌﺠِ ﻼﻧ ﻲ ﻗ ﺪ ﺗﺒ ﻴﱠ ﻦ ﻣ ﺎ ﺑﻴ ﺎ ﻓ ﺎﻧﺰﻻﺔٍ
ﺃﻗﻴﻤ ﺎ ﻋﻠ ﻲﱠ ﺍﻟﻴ ﻮﻡَ ﺃﻭْ ﺑَ ﻌْ ﺾَ ﻟﻴﻠ
ﻋَ ﻴْﻨَ ﻲﱠ ﻓ ﻀﻞَ ﺭﺩﺍﺋﻴ ﺎ ﻭ ﺭُﺩﱠ ﺍ ﻋﻠ ﻰ ﻭﺧُ ﻄ ﺎً ﺑ ﺄﻃﺮﺍﻑِ ﺍﻷﺳ ﻨﺔِ
ﻣِ ﻦ ﺍﻷﺭﺽِ ﺫﺍﺕِ ﺍﻟﻌَ ﺮْ ﺽ ﺃﻥْ ﻀﺠﻌﻲ
ﻣ ﷲُ ﻓﻴﻜﻤ ﺎ
ﻭﻻ ﺗﺤ ﺴُ ﺪﺍﻧﻲ ﺑ ﺎﺭَ ﻙ ﺍ
ﻌَ ﺎ ﻟﻴ ﺎ ﺗُ ﻮﺳِ
ﺇﻟﻰ ﺁﺧﺮِ ﺫﺍﻙَ ﺍﻟ ﺼﻮﺕِ ﺍﻟﻤﺘﻬ ﺪﱢ ﺝِ ٬ ﻭﺍﻟﻌﻮﻳ ﻞِ ﺍﻟﺜﺎﻛ ﻞ ٬ ﻭﺍﻟ ﺼﺮﺧﺔِ ﺍﻟﻤﻔﺠﻮﻋ ﺔِ
ﺍﻟﺘ ﻲ ﺛﺎﺭﺕْ ﺣﻤﻤﺎً ﻣﻦْ ﻗﻠﺐِ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮِ ﺍﻟﻤﻔﺠﻮﻉِ ﺑﻨﻔﺴﻪِ ﺍﻟﻤﺼﺎﺏِ ﻓﻲ ﺣﻴ ﺎﺗﻪِ.
ﺼِﻞُ ﻛﻠﻤﺎﺗُ ﻪ ﺇﻟﻰ ﺷِ ﻐﺎﻑِ ﺍﻟﻘﻠﻮﺏِ ٬ ﻭﺗﻐﻮﺹُ ﻓﻲ ﺃﻋﻤ ﺎﻕِ ﺇﻥ ﺍﻟﻮﻋﻆَ ﺍﻟﻤﺤﺘﺮﻕَ ﺗَ
ﻋﻠَْ ﻴ ِﻬﻢْﺴﻜِﻴﻨَﺔََ ﺍﻟﺮﱡ ﻭﺡِ ﻷﻧﻪ ﻳﻌ ﻴﺶُ ﺍﻷﻟ ﻢَ ﻭﺍﻟﻤﻌﺎﻧ ﺎﺓََ ﴿ ﻓ َﻌﻠِ ﻢَ ﻣَ ﺎ ﻓِ ﻲُ ﻗﻠُ ﻮ ِﺑ ِﻬﻢْ ﻓَ ﺄَﻧ َﺰﻝَ ﺍﻟ ﱠ
ﻭََﺃﺛَﺎﺑَﻬُﻢْ ﻓَﺘْﺤﺎً ﻗَﺮِﻳﺒﺎً. ﴾
ﺣﺘ ﻰ ﻳﻜ ﻮ ﻥَ ﺣ ﺸﺎﻙَ ﻓ ﻲ ﻻ ﺗﻌ ﺬﻝِ ﺍﻟﻤ ﺸﺘﺎﻕَ ﻓ ﻲ
ﻭﻻ ﺭﻭﺡ ﻷﻧﻬ ﻢْ ﺃﺣ ﺸﺎﺋِ ﻪ
ﻭﻟﻜﻨﻬ ﺎ ﺑ ﺎﺭﺩﺓً ﻻ ﺣﻴ ﺎﺓَ ﻓﻴﻬ ﺎ٬ ﻮﺍﻗِ ﻪ ﺃﺷ
ﺸﻌﺮﺍءَ ﻟﻘ ﺪ ﺭﺃﻳ ﺖُ ﺩﻭﺍﻭﻳ ﻦَ ﻟ
ﻗﺎﻟﻮﻫﺎ ﺑﻼ ﻋَ ﻨﺎء ٬ ﻭﻧﻈﻤﻮﻫﺎ ﻓﻲ ﺭﺧﺎء ٬ ﻓﺠﺎءﺕْ ﻗﻄﻌﺎً ﻣﻦ ﺍﻟﺜﻠﺞِ ﻭﻛﺘﻼً ﻣ ﻦ ﺍﻟﻄ ﻴﻦِ
.
ﻻ ﲢﺰﻥ
44
ﻭﺭﺃﻳ ﺖُ ﻣ ﺼﻨﱠ ﻔﺎﺕٍ ﻓ ﻲ ﺍﻟ ﻮﻋﻆِ ﻻ ﺗﻬ ﺰﱡ ﻓ ﻲ ﺍﻟ ﺴﺎﻣﻊِ ﺷ ﻌﺮﺓً ٬ ﻭﻻ ﺗﺤ ﺮﱢ ﻙُ ﻓ ﻲ
ﺣُﺮْ ﻗ ﺔٍ ﻭﻻ ﻟﻮﻋ ﺔٍ ٬ ﻭﻻ ﺃﻟ ﻢٍ ﻭﻻ ﻣﻌﺎﻧ ﺎﺓٍ٬ ﺍﻟ ﻤُﻨْ ﺼِ ﺖِ ﺫ ﺭﱠﺓً ٬ ﻷﻧﻬ ﻢ ﻳﻘﻮﻟﻮﻧَ ﻬ ﺎ ﺑ ﻼ
َ ﴿ ﻳﻘُﻮﻟُﻮﻥَِ ﺑﺄَﻓْﻮَﺍ ِﻫﻬِﻢ ﻣﱠﺎَ ﻟﻴْﺲَ ﻓِﻲُ ﻗﻠُﻮ ِﺑ ِﻬﻢْ. ﴾
ﻓﺈﺫﺍ ﺃﺭﺩﺕَ ﺃﻥ ﺗﺆﺛﱢ ﺮ ﺑﻜﻼﻣِ ﻚ ﺃﻭ ﺑﺸ ﻌْﺮِ ﻙ ٬ ﻓﺎﺣﺘﺮﻕْ ﺑ ﻪ ﺃﻧ ﺖ ﻗَﺒْ ﻞُ ٬ ﻭﺗ ﺄ ﺛﱠﺮْ ﺑ ﻪ
ﻭﺫﻗْ ﻪ ﻭﺗﻔﺎﻋﻞْ ﻣَ ﻌَﻪُ ٬ ﻭﺳﻮﻑَ ﺗﺮﻯ ﺃﻧﻚ ﺗﺆﺛﱢ ﺮ ﻓﻲ ﺍﻟﻨﺎﺱ ﴿ ٬ ﻓَﺈِﺫَﺍ ﺃَﻧ َﺰﻟْﻨَﺎَ
ﻋَﻠ ْﻴﻬَ ﺎ ﺍﻟْﻤَ ﺎء
ﺍ ْﻫﺘَﺰﱠﺕْ ﻭَ َﺭﺑَﺖْ ﻭَﺃَﻧ َﺒﺘَﺖْ ﻣِﻦُ ﻛﻞﱢَ ﺯ ْﻭﺝٍَ ﺑﻬِﻴﺞٍ. ﴾
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ﻧﻌﻤﺔ ﺍﻟﻤﻌﺮﻓﺔ
ﻋَﻠ ْﻴﻚَ ﻋَﻈِﻴﻤﺎً. ﴾ ﻀﻞُ ﺍﻟﻠّﻪَِ ﻋﻠﱠ َﻤﻚَ ﻣَﺎَ ﻟﻢَْ ﺗ ُﻜﻦَْ ﺗ ْﻌَﻠﻢُ ﻭَﻛَﺎﻥََ ﻓ ْ َ ﴿ ﻭ َ
ﻭ ﺫَ ﺑْﺢٌ ﻟﻠﺤﻴ ﺎﺓِ ٬ ﻭﻣَ ﺤْ ﻖٌ ﻟﻠﻌﻤ ﺮِِ ﴿ ﺇﻧﱢ ﻲَ ﺃﻋِﻈُ ﻚَ ﺃَﻥ ﺗَﻜُ ﻮﻥَ ﺍﻟﺠﻬﻞُ ﻣﻮﺕٌ ﻟﻠﻀﻤﻴﺮِ
ِ ﻣﻦَ ﺍﻟْﺠَﺎ ِﻫﻠِﻴﻦَ. ﴾
ﻭﺍﻟﻌﻠﻢُ ﻧﻮﺭٌ ﺍﻟﺒﺼﻴﺮﺓ ٬ ﻭﺣﻴ ﺎﺓٌ ﻟﻠ ﺮﻭﺡِ ٬ ﻭﻭَ ﻗُ ﻮﺩٌ ﻟﻠﻄﺒ ﻊَِ ﴿ ٬ ﺃﻭَ ﻣَ ﻦ ﻛَ ﺎﻥَ ﻣَﻴْﺘ ﺎً
ﻈﱡﻠُﻤَ ﺎﺕِ ﻟَ ﻴْﺲَ ﺟ َﻌﻠْﻨَ ﺎ ﻟَ ﻪُ ﻧُ ﻮﺭﺍً ﻳَﻤْ ﺸِﻲ ﺑِ ﻪِ ﻓِ ﻲ ﺍﻟﻨﱠ ﺎﺱِ ﻛَﻤَ ﻦ ﱠﻣ َﺜﻠُ ﻪُ ﻓِ ﻲ ﺍﻟ ﺣ َﻴﻴْﻨَ ﺎﻩُ ﻭَ َ
َ ﻓﺄَ ْ
ﺑِﺨَﺎ ِﺭﺝٍ ﱢﻣ ْﻨﻬَﺎ. ﴾
ﺇﻥﱠ ﺍﻟﺴﺮﻭﺭَ ﻭﺍﻻﻧﺸﺮﺍﺡَ ﻳ ﺄﺗﻲ ﻣ ﻊَ ﺍﻟﻌﻠ ﻢ ٬ ﻷﻥّ ﺍﻟﻌﻠ ﻢَ ﻋﺜ ﻮﺭٌ ﻋﻠ ﻰ ﺍﻟﻐ ﺎﻣﺾِ٬
ﻭﺣ ﺼﻮﻝٌ ﻋﻠ ﻰ ﺍﻟ ﻀﱠ ﺎﻟﱠ ﺔ ٬ ﻭﺍﻛﺘ ﺸﺎﻑٌ ﻟﻠﻤ ﺴﺘﻮﺭِ ٬ ﻭﺍﻟ ﻨﻔﺲُ ﻣُ ﻮﻟَ ﻌ ﺔٌ ﺑﻤﻌﺮﻓ ﺔِ ﺍﻟﺠﺪﻳ ﺪِ
ﻄْﺮَ ﻑِ. ﺴْﺘَ
ﻭﺍﻻﻃﻼﻉِ ﻋﻠﻰ ﺍﻟﻤُ
ﺃﻣﱠ ﺎ ﺍﻟﺠﻬ ﻞُ ﻓﻬ ﻮَ ﻣَﻠَ ﻞٌ ﻭﺣُ ﺰْ ﻥٌ ٬ ﻷﻧ ﻪ ﺣﻴ ﺎﺓٌ ﻻ ﺟﺪﻳ ﺪَ ﻓﻴﻬ ﺎ ﻭﻻ ﻃﺮﻳ ﻒَ ٬ ﻭ ﻻ
ﻣﺴﺘﻌﺬَ ﺑ ﺎً ٬ ﺃﻣﺲِ ﻛﺎﻟﻴﻮﻡِ ٬ ﻭﺍﻟﻴﻮﻡَ ﻛﺎﻟﻐﺪِ.
ﻓﺈﻥْ ﻛﻨﺖَ ﺗﺮﻳﺪُ ﺍﻟﺴﻌﺎﺩﺓَ ﻓﺎﻃﻠﺐِ ﺍﻟﻌﻠﻢَ ﻭﺍﺑﺤﺚْ ﻋﻦ ﺍﻟﻤﻌﺮﻓﺔِ ﻭﺣ ﺼﱢ ﻞ ﺍﻟﻔﻮﺍﺋ ﺪَ٬
ﻋﻠْﻤ ﺎً ﴿ ٬ ﴾ ﺍﻗْ ﺮَﺃْ ﻟﺘ ﺬﻫﺐَ ﻋﻨ ﻚَ ﺍﻟﻐﻤ ﻮﻡُ ﻭﺍﻟﻬﻤ ﻮﻡُ ﻭﺍﻷﺣ ﺰﺍﻥُ ﴿ ٬ ﻭَﻗُ ﻞ ﺭﱠﺏﱢ ﺯِ ْﺩﻧِ ﻲِ
ﺧﻠَﻖَ ) ) . ﴾ ﻣﻦ ﻳﺮﺩِ ﺍﷲُ ﺑﻪ ﺧﻴﺮﺍً ﻳﻔﻘﱢ ﻬﻪُ ﻓ ﻲ ﺍﻟ ﺪﻳﻦِ . ( ( ﻭﻻ ﻳﻔﺨ ﺮْ ﺳﻢَِ ﺭ ﱢﺑﻚَ ﺍﻟﱠﺬِﻱَ ﺑِﺎ ْ
ﺃﺣ ﺪٌ ﺑﻤﺎﻟِ ﻪِ ﺃﻭ ﺑﺠﺎﻫِ ﻪِ ٬ ﻭﻫ ﻮ ﺟﺎﻫ ﻞٌ ﺻ ﻔْﺮٌ ﻣ ﻦ ﺍﻟﻤﻌﺮﻓ ﺔِ ٬ ﻓ ﺈﻥﱠ ﺣﻴﺎﺗَ ﻪ ﻟﻴ ﺴﺖْ ﺗﺎﻣﱠ ﺔً
ﻭﻋﻤﺮُ ﻩ ﻟﻴﺲ ﻛﺎﻣﻼً ﴿ : ﺃَﻓَﻤَﻦَ ﻳ ْﻌَﻠﻢَُ ﺃﻧﱠﻤَﺎ ﺃُﻧﺰِﻝَِ ﺇَﻟ ْﻴﻚَ ﻣِﻦَ ﺭ ﱢﺑﻚَ ﺍﻟْﺤَ ﻖﱡ ﻛَﻤَ ﻦْ ﻫُ ﻮَ ﺃَﻋْﻤَ ﻰ
. ﴾
ﻗﺎﻝ ﺍﻟﺰﻣﺨﺸﺮﻱﱡ:
ﻣِ ﻦَ ﻭَ ﺻْ ﻞِ ﻏﺎﻧﻴ ﺔٍ ﻭﻃﻴِ ﺐِ ﺳ ﻬﺮﻱ ﻟﺘﻨﻘ ﻴﺢِ ﺍﻟﻌﻠ ﻮﻡِ ﺃﻟ ﺬﱡ
ﻕِ
ﺃﺷ ﻬﻰ ﻭﺃﺣﻠ ﻰ ﻣ ﻦ ﻣُ ﺪﺍﻣ ﺎ ﺔِ ﻋﻨِ ﻲ
ﻟﺤ ﻞﱢ
ﻟ
ﻭﺗﻤ ﺎﻳُ ﻠﻲ ﻃﺮَ ﺑ ﺎً
ﺎﻗﻲ
ﺳ ﻭْ ﻛﺎءِ
ﺃﺣﻠ ﻰ ﻣ ﻦ ﺍﻟ ﺪﱠ ﺼ ﻰﺔٍ ﻋﻮﻳ
ﻲ ﻋﻠ ﻭﺻ ﺮﻳﺮُ ﺃﻗﻼﻣ
ﻭﺍﻟﻌ ﺸﱠﺎﻕِ ﺃﻭﺭﺍﻗﻬ ﺎ
ﻻ ﲢﺰﻥ
45
ﻧﻘ ﺮﻱ ﻷُ ﻟﻘ ﻲ ﺍﻟﺮﻣ ﻞَ ﻋ ﻦ ﻭﺃﻟ ﺬﱡ ﻣ ﻦ ﻧﻘ ﺮِ ﺍﻟﻔﺘ ﺎ ﺓِ ﻟ ﺪُﻓﱢ ﻬﺎ
ﺃﻭﺭﺍﻗ ﻲ
ﺴْﺘَ ﻐْﻞٍ ﻭﺁﺧ ﺮَ ﻛ ﻢْ ﺑ ﻴﻦ ﻣُ ﻳ ﺎ ﻣَ ﻦْ ﻳﺤ ﺎﻭﻝ ﺑﺎﻷﻣ ﺎﻧﻲ
ﺭﺍﻗ ﻲ
ﻧﻮﻣ ﺎً ﻭﺗﺒﻐ ﻲ ﺑﻌ ﺪَ ﺫﺍﻙَ ﺒﺘ ﻲ
ﺃﺃﺑﻴ ﺖُ ﺳ ﻬﺮﺍﻥ ﺍﻟ ﺪﱡ ﺟﻰ ﺭُﺗْ
ﺎﻗﻲ ﺩﻫ ﺎ ٬ ﻭﻣ ﺎ ﺑﻬﺎ ٬ ﻭﻣﺎ ﺃﺛﻠﺞَ ﺍﻟﺼﺪﺭَ ﺑﺒﺮْ ﻭﺗﺒﻴﺘ ﺡَﻪُ ﺍﻟﻨﻔﺲَ ﻟﺤِ
ﻣﺎ ﺃﺷﺮﻑَ ﺍﻟﻤﻌﺮﻓﺔ ٬ ﻭﻣﺎ ﺃﻓﺮ
ﻋﻠَ ﻰ ﺑَ ﱢﻴﻨَ ﺔٍ ﻣﱢ ﻦ ﱠﺭﺑﱢ ﻪِ ﻛَﻤَ ﻦُ ﺯﻳﱢ ﻦَ ﻟَ ﻪُ ﺳُ ﻮءُ ﺃﺭﺣﺐَ ﺍﻟﺨ ﺎﻃﺮَ ﺑﻨﺰﻭﻟﻬ ﺎ ﴿ ٬ ﺃَﻓَﻤَ ﻦ ﻛَ ﺎﻥََ
ﻋَ َﻤﻠِﻪِ ﻭَﺍﺗﱠﺒَﻌُﻮﺍ ﺃَﻫْﻮَﺍء ُﻫﻢْ. ﴾
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ﻓﻦ ﺍﻟﺴﺮﻭﺭ
ﻣﻦ ﺃﻋﻈﻢِ ﺍﻟﻨﻌﻢِ ﺳﺮﻭﺭُ ﺍﻟﻘﻠﺐِ ٬ ﻭﺍﺳﺘﻘﺮﺍﺭُ ﻩ ﻭﻫﺪﻭ ﺅُﻩُ ٬ ﻓﺈﻥﱠ ﻓﻲ ﺳﺮﻭﺭﻩِ ﺛﺒ ﺎ ُ
ﺕ
ﺍ ﻟ ﺬﻫﻦِ ﻭﺟ ﻮﺩﺓِ ﺍﻹﻧﺘ ﺎﺝِ ﻭﺍﺑﺘﻬ ﺎﺝِ ﺍﻟ ﻨﻔﺲِ ٬ ﻭﻗ ﺎﻟﻮﺍ . ﺇﻥّ ﺍﻟ ﺴﺮﻭﺭَ ﻓ ﻦﱞ ﻳُ ﺪ ﺭﱠﺱُ ٬ ﻓﻤ ﻦْ
ﻋﺮﻑَ ﻛﻴﻒَ ﻳﺠﻠﺒُ ﻪ ﻭﻳﺤﺼﻞُ ﻋﻠﻴﻪ ٬ ﻭﻳﺤﻈﻰ ﺑﻪ ﺍﺳ ﺘﻔﺎﺩَ ﻣ ﻦ ﻣﺒ ﺎﻫﺞِ ﺍﻟﺤﻴ ﺎﺓِ ﻭﻣ ﺴﺎﺭِ
ﺍﻟﻌ ﻴﺶِ ٬ ﻭﺍﻟ ﻨﻌﻢِ ﺍﻟﺘ ﻲ ﻣ ﻦ ﺑ ﻴﻦِ ﻳﺪﻳْ ﻪ ﻭﻣ ﻦ ﺧﻠﻔِ ﻪ . ﻭﺍﻷﺻ ﻞُ ﺍﻷﺻ ﻴﻞُ ﻓ ﻲ ﻃﻠ ﺐِ
ﺍﻟﺴﺮﻭﺭِ ﻗﻮﺓُ ﺍﻻﺣﺘﻤﺎﻝِ ٬ ﻓﻼ ﻳﻬ ﺘﺰﱡ ﻣﻦ ﺍﻟﺰﻭﺍﺑﻊِ ﻭﻻ ﻳﺘﺤﺮﱠ ﻙُ ﻟﻠﺤﻮﺍﺩﺙِ ٬ ﻭﻻ ﻳﻨ ﺰﻋﺞُ
ﻟﻠﺘﻮﺍ ﻓِﻪِ . ﻭﺑﺤﺴﺐِ ﻗﻮﺓِ ﺍﻟﻘﻠﺐِ ﻭﺻﻔﺎﺋِ ﻪِ ٬ ﺗُ ﺸﺮﻕُ ﺍﻟ ﻨﱠ ﻔْﺲُ.
ﺇﻥ ﺧَ ﻮَﺭَ ﺍﻟﻄﺒﻴﻌ ﺔِ ﻭﺿَ ﻌْ ﻒَ ﺍﻟﻤﻘﺎﻭﻣ ﺔِ ﻭﺟَ ﺰَ ﻉَ ﺍﻟ ﻨﻔﺲِ ٬ ﺭﻭﺍﺣ ﻞُ ﻟﻠﻬﻤ ﻮﻡِ
ﻭﺍﻟﻐﻤﻮﻡِ ﻭﺍﻷﺣﺰﺍﻥِ ٬ ﻓﻤﻦْ ﻋﻮﱠ ﺩ ﻧﻔ ﺴَ ﻪ ﺍﻟﺘ ﺼﺒﱡ ﺮ ﻭﺍﻟﺘﺠﻠﱡ ﺪَ ﻫﺎﻧ ﺖْ ﻋﻠﻴ ﻪ ﺍﻟﻤﺰﻋ ﺠ ﺎﺕُ٬
ﻭﺧﻔﱠ ﺖْ ﻋﻠﻴﻪِ ﺍﻷﺯﻣﺎﺕُ.
ﻓﺄﻫﻮﻥُ ﻣﺎ ﺗﻤ ﺮﱡ ﺑ ﻪ ﺍﻟﻮﺣ ﻮﻝُ ﺇﺫﺍ ﺍﻋﺘ ﺎﺩ ﺍﻟﻔﺘ ﻰ ﺧ ﻮﺽَ
ﻷُ ﺎﻓُ ﻖِ ٬ ﻭﺿ ﺤﺎ ﻟَﺔَ ﺍﻟﻨﻈ ﺮﺓِ ٬ ﻭﺍﻻﻫﺘﻤ ﺎﻡُ ﺑ ﺎﻟﻨﻔﺲ ﺍﻟﻤﻨﺎﻳ
ﻭﻣﻦ ﺃﻋ ﺪﺍءِ ﺍﻟ ﺴﺮﻭﺭِ ﺿ ﻴِ ﻖُ ﺍ
ﻓَ ﺤَ ﺴْ ﺐُ ٬ ﻭﻧﺴﻴﺎﻥُ ﺍﻟﻌﺎﻟﻢِ ﻭﻣﺎ ﻓﻴﻪ ٬ ﻭﺍﷲُ ﻗﺪْ ﻭﺻﻒَ ﺃﻋﺪﺍ ءَﻩُ ﺑﺄﻧﻬﻢْ ﴿ ﺃَﻫَ ﱠﻤ ْﺘ ُﻬﻢْ ﺃَﻧﻔُ
ﺴُ ُﻬﻢْ
٬ ﴾ ﻓﻜﺄﻥ ﻫﺆﻻءِ ﺍﻟﻘﺎﺻﺮﻳﻦَ ﻳَﺮَ ﻭْ ﻥ ﺍﻟﻜَ ﻮْﻥَ ﻓﻲ ﺩﺍﺧﻠِ ﻬ ﻢ ٬ ﻓ ﻼ ﻳﻔﻜّ ﺮﻭﻥَ ﻓ ﻲ ﻏﻴ ﺮِﻫِ ﻢْ٬
ﻏَﻞَ ﻋ ﻦ ﻭﻻ ﻳﻌﻴﺸﻮَ ﻥ ﻟﺴﻮﺍﻫُ ﻢْ ٬ ﻭﻻ ﻳﻬﺘﻤّ ﻮﻥَ ﻟﻶﺧ ﺮﻳﻦَ . ﺇﻥﱠ ﻋﻠ ﻲﱠ ﻭﻋﻠﻴ ﻚَ ﺃﻥْ ﻧَﺘَ ﺸَ ﺎ
ﺴِﻨَ ﺎ ﺃﺣﻴﺎﻧ ﺎً ٬ ﻭﻧﺒﺘﻌ ﺪ ﻋ ﻦ ﺫﻭﺍﺗِ ﻨ ﺎ ﺃﺯﻣﺎﻧ ﺎً ﻟِ ﻨَﻨْ ﺴَ ﻰ ﺟﺮﺍﺣَ ﻨ ﺎ ﻭﻏﻤﻮﻣَ ﻨ ﺎ ﻭﺃﺣﺰﺍﻧَ ﻨ ﺎ٬ ﺃﻧﻔ
ﻓﻨﻜﺴﺐَ ﺃﻣﺮْ ﻳﻦ : ﺇﺳﻌﺎﺩَ ﺃﻧﻔﺴﻨِ ﺎ ٬ ﻭﺇﺳﻌﺎﺩَ ﺍﻵﺧﺮﻳﻦ.
ﻣﻦ ﺍﻷﺻﻮﻝِ ﻓﻲ ﻓﻦﱢ ﺍﻟﺴﺮﻭﺭِ : ﺃﻥ ﺗُ ﻠﺠﻢَ ﺗﻔﻜﻴ ﺮَ ﻙَ ﻭﺗﻌ ﺼﻤﻪَ ٬ ﻓ ﻼ ﻳﺘﻔﻠﱠ ﺖُ ﻭﻻ
ﻳﻬﺮﺏُ ﻭﻻ ﻳﻄﻴﺶُ ٬ ﻓﺈﻧﻚ ﺇﻥْ ﺗﺮﻛ ﺖَ ﺗﻔﻜﻴ ﺮَ ﻙَ ﻭﺷ ﺄﻧَ ﻪُ ﺟَ ﻤَ ﺢَ ﻭﻃَ ﻔَ ﺢَ ٬ ﻭﺃﻋ ﺎﺩَ ﻋﻠﻴ ﻚَ
ﻣَ ﻠﻒﱠ ﺍﻷﺣ ﺰﺍﻥِ ﻭﻗ ﺮﺃَ ﻋﻠﻴ ﻚَ ﻛﺘ ﺎﺏَ ﺍﻟﻤﺂﺳ ﻲ ﻣﻨ ﺬُ ﻭﻟ ﺪﺗْ ﻚَ ﺃﻣﱡ ﻚَ . ﺇﻥﱠ ﺍﻟﺘﻔﻜﻴ ﺮَ ﺇﺫﺍ ﺷ ﺮﺩَ
ﺃﻋﺎﺩَ ﻟﻚ ﺍﻟﻤﺎﺿ ﻲ ﺍﻟﺠ ﺮﻳﺢَ ﻭﺟﺮﺟَ ﺮَ ﺍﻟﻤ ﺴﺘﻘﺒﻞَ ﺍﻟﻤﺨﻴ ﻒَ ٬ ﻓﺰﻟ ﺰﻝَ ﺃﺭﻛﺎﻧَ ﻚ ٬ ﻭﻫ ﺰّ
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46
ﻛﻴﺎﻧَ ﻚ ﻭﺃﺣ ﺮﻕَ ﻣ ﺸﺎﻋﺮَ ﻙ ٬ ﻓﺎﺧﻄﻤْ ﻪ ﺑﺨﻄ ﺎﻡِ ﺍﻟﺘﻮﺟﱡ ﻪِ ﺍﻟﺠ ﺎﺩﱢ ﺍﻟﻤﺮﻛّ ﺰِ ﻋﻠ ﻰ ﺍﻟﻌﻤ ﻞِ
ﺤﻲﱢ ﺍﻟﱠﺬِﻱ ﻟَﺎ ﻳَﻤُﻮﺕُ. ﴾ ﻋﻠَﻰ ﺍﻟْ َ ﺍﻟﻤﺜﻤﺮِ ﺍﻟﻤﻔﻴﺪَِ ﴿ ٬ ﻭ َﺗ َﻮ ﱠﻛﻞَْ
ﻭﻣﻦ ﺍﻷﺻﻮﻝ ﺃﻳ ﻀﺎً ﻓ ﻲ ﺩﺭﺍﺳ ﺔِ ﺍﻟ ﺴﺮﻭﺭِ : ﺃﻥْ ﺗُ ﻌﻄ ﻲَ ﺍﻟﺤﻴ ﺎﺓَ ﻗﻴﻤﺘَ ﻬ ﺎ ٬ ﻭﺃﻥْ
ﺗُ ﻨﺰﻟَ ﻬَ ﺎ ﻣﻨﺰﻟﺘﻬﺎ ٬ ﻓﻬﻲ ﻟ ﻬْﻮٌ ٬ ﻭﻻ ﺗﺴﺘﺤﻖﱡ ﻣﻨﻚَ ﺇﻻ ﺍﻹﻋ ﺮﺍﺽَ ﻭﺍﻟ ﺼﺪﻭﺩَ ٬ ﻷﻧﻬ ﺎ ﺃﻡﱡ
ﺠْﺮِ ﻭﻣُ ﺮﺿِ ﻌﺔُ ﺍﻟﻔﺠﺎﺋﻊِ ٬ ﻭﺟﺎﻟﺒﺔُ ﺍﻟﻜﻮﺍﺭﺙِ ٬ ﻓ ﻤَﻦْ ﻫ ﺬﻩ ﺻ ﻔﺘُ ﻬﺎ ﻛﻴ ﻒ ﻳُ ﻬ ﺘﻢﱡ ﺑﻬ ﺎ٬ ﺍﻟﻬ
ﺧُﻠﱠ ﺐٌ ٬ ﻭﻣﻮﺍﻋﻴ ﺪُ ﻫﺎ ﺳ ﺮﺍﺏٌ ﻭﻳُ ﺤ ﺰﻥُ ﻋﻠ ﻰ ﻣ ﺎ ﻓ ﺎﺕ ﻣﻨﻬ ﺎ . ﺻ ﻔُ ﻮﻫﺎ ﻛَ ﺪَﺭٌ ٬ ﻭﺑﺮﻗُ ﻬ ﺎ
ﺑﻘﻴِ ﻌ ﺔٍ ٬ ﻣﻮﻟﻮﺩُ ﻫ ﺎ ﻣﻔﻘ ﻮﺩٌ ٬ ﻭﺳ ﻴﺪُ ﻫﺎ ﻣﺤ ﺴﻮﺩٌ ٬ ﻭﻣﻨﻌﱠ ﻤُ ﻬ ﺎ ﻣﻬ ﺪﱠﺩٌ ٬ ﻭﻋﺎﺷ ﻘُ ﻬﺎ ﻣﻘﺘ ﻮﻝٌ
ﻏَ ﺪْﺭِ ﻫﺎ. ﺑﺴﻴﻒِ
ﺃﺑﺪﺍً ﻏُ ﺮﺍﺏُ ﺍﻟ ﺒَ ﻴْﻦِ ﻓﻴﻬ ﺎ ﻳَﻨْ ﻌِ ﻖُ ﺃًﺑَ ﻨ ﻲ ﺃَﺑِ ﻴﻨ ﺎ ﻧﺤ ﻦُ ﺃﻫ ﻞُ
ﺟﻤﻌ ﺘْ ﻬُ ﻢُ ﺍﻟ ﺪﻧﻴﺎ ﻓﻠ ﻢْ ﻝِ
ﺎﺯﻦْ ﺎ ﻣِ ﻣﻨ
ﻧﺒﻜ ﻲ ﻋﻠ ﻰ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣ
ﻮﺍ
ﻭﻻ ﻗ
ﻳﺘﻔﺰْﺮﱠ ﻭﺍ ﺍﻟﻜﻨ ﻮﺯَ ﻓ ﻼ ﺑﻘ ﻴﻦَ ﻛَ ﻨَ ﺮﺓُﺮٍ ﻣﻌ ﺸ
ﺠَﺒَ ﺎ ﺑِﺮَ ﺓُ ﺍﻷﻛﺎﺳ ﺃﻳ ﻦَ ﺍﻟ
ﻮﺍ
ﺣﺘﻰ ﺛَ ﻮﻯ ﻓﺤَ ﻮَ ﺍﻩ ﻟﺤﺪٌ ﺿَ ﻴﱢﻖُ ﺑَ ﻘُ ﻟ ﻰ
ﺍﻣِﻷُ ﻦ ﻛ ﻞﱢ ﻣَ ﻦْ ﺿ ﺎﻕَ ﺍﻟﻔَ ﻀَ ﺎءُ
ﻼَﻝٌ ﺃﻥﱠ ﺍﻟﻜ ﻼﻡَ ﻟﻬ ﻢ ﺣَ ﻪ
ﺑِ ﺧُ ﻌَ ﻴْ ﺮْﺱٌ ﺇﺫﺍ ﻧُ ﻮﺩﻭﺍ ﻛ ﺄﻥْ ﻟ ﺸِ ﻢْ
ﻖُ ﻄ ﻠْﻠَﻢُ ﺑﺎﻟﺘﺤ ﻠﱡﻢِ. ( ( ﻭﺍﻟﻣُ
ﺤِ ﺑﺎﻟﺘﻌﻠﱡ ﻢِ ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ ) ) : ﺇﻧﻤﺎ ﺍﻟﻌﻠﻢُ ﻮﺍ ﻳﻌﻠﻤُ
ﻭﻓﻲ ﻓﻦﱢ ﺍﻵﺩﺍﺏِ : ﻭﺇﻧﻤﺎ ﺍﻟ ﺴﺮﻭﺭُ ﺑﺎﺻ ﻄﻨﺎﻋِ ﻪ ﻭﺍﺟ ﺘﻼﺏِ ﺑَ ﺴْ ﻤَ ﺘِﻪِ ٬ ﻭﺍﻗﺘﻨ ﺎﺹِ
ﺃﺳﺒﺎﺑِ ﻪِ ٬ ﻭﺗﻜﻠﱡ ﻒِ ﺑﻮﺍﺩﺭِ ﻩ ٬ ﺣﺘﻰ ﻳﻜﻮﻥَ ﻃﺒْ ﻌﺎً.
ﺇﻥ ﺍﻟﺤﻴﺎﺓَ ﺍﻟﺪﱡ ﻧﻴﺎ ﻻ ﺗﺴﺘﺤﻖﱡ ﻣﻨﺎ ﺍﻟﻌﺒﻮﺱَ ﻭﺍﻟﺘﺬ ﻣﱡﺮَ ﻭﺍﻟﺘﺒﺮﱡ ﻡَ.
ﻣ ﺎ ﻫ ﺬﻩِ ﺍﻟ ﺪﻧﻴﺎ ﺑ ﺪﺍﺭِ ﻗ ﺮﺍﺭِ ﺣُ ﻜْ ﻢُ ﺍﻟﻤﻨﻴﱠ ﺔِ ﻓ ﻲ ﺍﻟﺒﺮﻳ ﺔِ
ﺧَﺒَ ﺮﺍً ﻣِ ﻦ ﺍﻷﺧﺒ ﺎﺭِ ﺃﻟﻔ ﻴْﺘَ ﻪُ ﻱ ﺟ ﺎﺭِ
ﺴﺎﻥ ﻓﻴﻬ ﺎ ﺑﻴﻨ ﺎ ﺗَ ﺮَ ﻯ ﺍﻹﻧ
ﺻَ ﻔْ ﻮﺍً ﻣ ﻦ ﺍﻷﻗ ﺬﺍﺭِ ﺨْﺒِﻌَ ﺖْ ﻋﻠﻰ ﻛَ ﺪَﺭٍ ٬ ﻭﺃﻧﺖَ ﺮﺍً ﻃُﺒِ
ﻣُ
ﻭﺍﻷﻛ ﺪﺍﻭَ ﺓَﺭِ
ﻣُ ﺘﻄﻠﱢ ﺐٌ ﻓ ﻲ ﺍﻟﻤ ﺎء ﺟُ ﺬْ ﻭﻣﻜﺪُﻠﱢ ﻫﺎ ﻒُ ﺍﻷﻳﱠ ﺎﻡِ ﺿِ ﺪﱠ ﺗﺮﻳ
ﻧ ﺎﺭِ ﻃﺒﺎﻋِ ﻬ ﺎ
ﻭﺍﻟﺤﻘﻴﻘﺔُ ﺍﻟﺘﻲ ﻻ ﺭﻳ ﺐَ ﻓﻴﻬ ﺎ ﺃﻧ ﻚَ ﻻ ﺗ ﺴﺘﻄﻴﻊُ ﺃﻥْ ﺗﻨ ﺰﻉَ ﻣ ﻦ ﺣﻴﺎﺗِ ﻚَ ﻛ ﻞﱢ ﺁﺛ ﺎﺭِ
ﺧَﻠ ْﻘﻨَ ﺎ ﺍ ْﻟﺈِﻧ ﺴَﺎﻥَ ﻓِ ﻲَ ﻛﺒَ ﺪٍِ ﴿ ٬ ﴾ ﺇﻧﱠ ﺎَ
ﺧَﻠ ْﻘﻨَ ﺎ ﺍﻟﺤ ﺰﻥِ ٬ ﻷﻥﱠ ﺍﻟﺤﻴ ﺎﺓ َ ﺧُ ﻠﻘ ﺖْ ﻫﻜ ﺬﺍ ﴿ ﻟَﻘَ ﺪَْ
ﻄﻔَ ﺔٍ ﺃَﻣْ ﺸَﺎﺝٍ ﻧﱠ ْﺒ َﺘﻠِﻴ ﻪِ ﴿ ٬ ﴾ ﻟِ َﻴ ْﺒﻠَُ ﻮ ُﻛﻢْ ﺃَ ﱡﻳﻜُ ﻢْ ﺃَﺣْ ﺴَﻦُ ﻋَﻤَ ﻼً ٬ ﴾ ﻭﻟﻜ ﻦﱠ ﺍ ْﻟﺈِﻧ ﺴَﺎﻥَ ﻣِ ﻦ ﻧﱡ ْ
ﺍﻟﻤﻘﺼﻮﺩَ ﺃﻥ ﺗﺨﻔّﻒُ ﻣﻦ ﺣﺰﻧِﻚ ﻭﻫﻤﱢﻚ ﻭﻏﻤﱢﻚ ٬ ﺃﻣﺎ ﻗَﻄْ ﻊُ ﺍﻟﺤُ ﺰْﻥِ ﺑﺎﻟﻜﻠﻴﱠ ﺔِ ﻓﻬ ﺬﺍ ﻓ ﻲ
ﺟﻨﺎﺕِ ﺍﻟﻨﻌﻴﻢِ ؛ ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝُ ﺍﻟﻤﻨﻌﻤ ﻮﻥ ﻓ ﻲ ﺍﻟﺠﻨ ﺔ ﴿ : ﺍﻟْﺤَﻤْ ﺪُ ﻟِﻠﱠ ﻪِ ﺍﻟﱠ ﺬِﻱ ﺃَﺫْﻫَ ﺐََ
ﻋﻨﱠ ﺎ
ﺍﻟْﺤََ ﺰﻥَ . ﴾ ﻭﻫ ﺬﺍ ﺩﻟﻴ ﻞٌ ﻋﻠ ﻰ ﺃﻧ ﻪُ ﻟ ﻢ ﻳ ﺬﻫﺐْ ﻋﻨ ﻪُ ﺇﻻ ﻫﻨ ﺎﻙَ ٬ ﻛﻤ ﺎ ﺃﻥﱠ ﻛ ﻞﱠ ﺍﻟﻐِ ﻞﱢ ﻻ
ﻳﺬﻫﺐُ ﺇﻻ ﻓﻲ ﺍﻟﺠﻨﺔَِ ﴿ ٬ ﻭﻧَﺰَﻋْﻨَﺎ ﻣَ ﺎ ﻓِ ﻲ ﺻُ ﺪُﻭﺭِﻫِﻢ ﻣﱢ ﻦْ ﻏِ ﻞﱟ ٬ ﴾ ﻓﻤ ﻦْ ﻋَ ﺮَﻑَ ﺣﺎﻟ ﺔَ
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47
ﻋﻠِ ﻢَ ﺍﻥ ﻫ ﺬﺍ ﻃﺒﻌُﻬ ﺎ ﻋ َﺬﺭَﻫﺎ ﻋﻠﻰ ﺻ ﺪﻭﺩِﻫﺎ ﻭﺟﻔﺎﺋِﻬ ﺎ ﻭﻏَْ ﺪﺭِﻫﺎ ٬ ﻭ َ ﺍﻟﺪﻧﻴﺎ ﻭﺻﻔﺘﻬﺎَ ٬
ُﻬﺎ ﻭﻭﺻﻔُﻬﺎ.
ﻭﺧﻠُﻘ
ﺣﻠَﻔَ ﺖْ ﻟﻨ ﺎ ﺃﻥْ ﻻ ﻓﻜﺄﱠﻧﻬ ﺎَ ﺣﻠﻔ ﺖْ ﻟﻨ ﺎ ﺃﻥْ ﻻ ﺗﺨ ﻮﻥ
ﺗَﻔِ ﻲ ﻋﻬﻮﺩَﻧ ﺎ
ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺤﺎﻝُ ﻣﺎ ﻭﺻﻔْﻨﺎ ٬ ﻭﺍﻷﻣﺮُ ﻣﺎ ﺫﻛﺮﻧﺎ ٬ ﻓﺤﺮِﻱﱞ ﺑﺎﻷﺭﻳﺐِ ﺍﻟﻨﺎﺑِ ﻪِ ﺃﻥْ ﻻ
ﻳُﻌﻴﻨَﻬ ﺎ ﻋﻠ ﻰ ﻧﻔ ﺴِﻪ ٬ ﺑﺎﻻﺳﺘ ﺴﻼﻡِ ﻟﻠﻜ ﺪﺭِ ﻭﺍﻟﻬ ﻢﱢ ﻭﺍﻟﻐ ﻢﱢ ﻭﺍﻟﺤ ﺰﻥِ ٬ ﺑ ﻞ ﻳ ﺪﺍﻓﻊُ ﻫ ﺬﻩ
ﻄ ْﻌﺘُﻢ ﻣﱢﻦُ ﻗﻮﱠﺓٍ ﻭَﻣِﻦ ﱢﺭﺑَ ﺎﻁِ ﺳﺘَ َ ﴿ ﻭََﺃﻋِﺪﱡﻭﺍَْ ﻟﻬُﻢ ﻣﱠﺎ ﺍ ْ ﺍﻟﻤﻨﻐﺼﺎﺕِ ﺑﻜﻞﱢ ﻣﺎ ﺃﻭﺗﻲَ ﻣﻦ ﻗﻮﺓٍ ٬
ﺍﻟْﺨَ ْﻴﻞِ ﺗُﺮْ ِﻫﺒُﻮﻥَ ﺑِﻪِ ﻋَ ْﺪﻭﱠ ﺍﻟﻠّﻪَِ ﻭﻋَ ُﺪ ﱠﻭﻛُﻢْ ﴿ ٬ ﴾ ﻓَﻤَﺎ ﻭَ َﻫﻨُﻮﺍْ ﻟِﻤَﺎَ ﺃﺻَﺎﺑَﻬُﻢْ ﻓِ ﻲ ﺳَ ﺒِﻴﻞِ ﺍﻟﻠّ ﻪِ
ﺳ َﺘﻜَﺎﻧُﻮﺍْ. ﴾ ﺿﻌُﻔُﻮﺍْ ﻭَﻣَﺎ ﺍ ْ
ﻭَﻣَﺎَ
********************* *************
ﻭﻗﻔ ـــ ﺔ
ﻻ ﺗﺤَ ﺰﻥْ : ﺇﻥ ﻛﻨ ﺖَ ﻓﻘﻴ ﺮﺍً ﻓﻐﻴ ﺮُﻙ ﻣﺤﺒ ﻮﺱٌ ﻓ ﻲَ ﺩﻳْ ﻦٍ ٬ ﻭﺇﻥ ﻛﻨ ﺖ ﻻ ﺗﻤﻠُ
ﻚ
ﻭﺳ ﻴﻠﺔَ ﻧَﻘْ ﻞٍ ٬ ﻓ ﺴﻮﺍﻙ ﻣﺒﺘ ﻮﺭُ ﺍﻟﻘ ﺪﻣﻴﻦ ٬ ﻭﺇﻥ ﻛﻨ ﺖ ﺗ ﺸﻜﻮ ﻣ ﻦ ﺁﻻﻡٍ ﻓ ﺎﻵﺧﺮﻭﻥ
ﻳﺮﻗﺪﻭﻥ ﻋﻠﻰ ﺍﻷﺳِﺮﱠﺓ ﺍﻟﺒﻴﻀﺎءِ ﻭﻣﻨ ﺬ ﺳ ﻨﻮﺍﺕٍ ٬ ﻭﺇﻥ ﻓﻘ ﺪﺕَ ﻭﻟ ﺪﺍً ﻓ ﺴﻮﺍﻙ ﻓﻘ ﺪ ﻋ ﺪﺩﺍً
ﻣﻦ ﺍﻷﻭﻻﺩِ ﻓﻲ ﺣﺎﺩﺙٍ ﻭﺍﺣﺪٍ.
ﻻ ﺗﺤَ ﺰﻥْ : ﻷﻧ ﻚ ﻣ ﺴﻠﻢٌ ﺁﻣﻨ ﺖَ ﺑ ﺎﷲِ ﻭﺑﺮﺳ ﻠِﻪِ ﻭﻣﻼﺋﻜﺘِ ﻪِ ﻭﺍﻟﻴ ﻮﻡِ ﺍﻵﺟِ ﺮِ
ﻭﺑﺎﻟﻘ ﻀﺎءِ ﺧﻴ ﺮِﻩِ ﻭﺷ ﺮﱢﻩ ٬ ﻭﺃﻭﻟﺌ ﻚَ ﻛﻔ ﺮﻭﺍ ﺑ ﺎﻟﺮﺏﱢ ﻭﻛ ﺬﱠﺑﻮﺍ ﺍﻟﺮﺳ ﻞَ ﻭﺍﺧﺘﻠﻔ ﻮﺍ ﻓ ﻲ
ﺤﺪُﻭﺍ ﺍﻟﻴﻮﻡَ ﺍﻵﺧﺮَ ٬ ﻭﺃﻟﺤﺪﻭﺍ ﻓﻲ ﺍﻟﻘﻀﺎءِ ﻭﺍﻟ َﻘ َﺪﺭِ. ﺍﻟﻜﺘﺎﺏِ ٬ ﻭﺟَ َ
ﻻ ﺗﺤ َﺰﻥْ : ﺇﻥ ﺃﺫﻧﺒ ﺖَ ﻓﺘُ ﺐْ ٬ ﻭﺇﻥ ﺃﺳ ﺄﺕ ﻓﺎﺳ ﺘﻐﻔﺮْ ٬ ﻭﺇﻥ ﺃﺧﻄ ﺄﺕ ﻓﺄﺻِ ﻠﺢْ٬
ﻓﺎﻟﺮﺣﻤﺔُ ﻭﺍﺳﻌﺔٌ ٬ ﻭﺍﻟﺒﺎﺏُ ﻣﻔﺘﻮﺡٌ ٬ ﻭﺍﻟﻐﻔﺮﺍﻥ ﺟﻢﱞ ٬ ﻭﺍﻟﺘﻮﺑﺔُ ﻣﻘﺒﻮﻟﺔٌ.
ﻻ ﺗﺤَ ﺰﻥْ : ﻷﻧ ﻚ ﺗُﻘﻠ ﻖُ ﺃﻋ ﺼﺎﺑَﻚ ٬ ﻭﺗﻬ ﺰﱡ ﻛﻴﺎﻧ ﻚ ﻭﺗُﺘﻌ ﺐُ ﻗﻠﺒَ ﻚ ٬ ﻭﺗُﻘ ﺾّ
ﻣﻀﺠﻌَﻚ ٬ ﻭﺗُﺴْﻬِﺮْ ﻟﻴﻠَﻚ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺫَﺭْﻋ ﺎً ﻭﻋﻨ ﺪَ ﺍﷲِ ﻣﻨﻬ ﺎ َ ﻭﻟَ ﺮُﺏﱠ ﻧﺎﺯﻟ ﺔٍ ﻳ ﻀﻴﻖُ ﺑﻬ ﺎ
ﺝُ
ﺎ ﻻ ﺍﻟﻤﺨ ﺮَ
ُ ﻓﺮِﺟَ ﺖْ ﻭﻛ ﺎﻥَ ﻳﻈﻨﱡﻬ ﺍﻟﻔﺘ ﻰ
ﺿﺎﻗﺖْ ﻓﻠﻤﱠﺎ ﺍﺳﺘﺤﻜﻤﺖْ
ﺗُﻔ ﺮﺝُ
************************************ ﺣﻠﻘﺎﺗُﻬﺎ
ﺿﺒْﻂُ ﺍﻟﻌﻮﺍﻃﻒ
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48
ﺗﺘﺄﺟﱠﺞُ ﺍﻟﻌﻮﺍﻃ ﻒُ ﻭﺗﻌ ﺼﻒُ ﺍﻟﻤ ﺸﺎﻋﺮُ ﻋﻨ ﺪ ﺳ ﺒﺒﻴﻦ : ﻋﻨ ﺪ ﺍﻟﻔﺮﺣ ﺔِ ﺍﻟﻐ ﺎﻣﺮﺓِ٬
ِ ﺍﻟﺪﱠﺍﻫﻤﺔِ ٬ ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﺇﻧﻲُ ﻧ ِﻬﻴْﺖُ ﻋ ﻦ ﺻ ﻮﺗﻴْﻦ ﺃﺣﻤﻘ ﻴْﻦ ﻓ ﺎﺟﺮﻳْﻦ ﻭﺍﻟﻤﺼﻴﺒﺔ
ﻋﻠَ ﻰ ﻣَ ﺎ ﻓَ ﺎ َﺗﻜُﻢَْ ﻭﻟَ ﺎ : ﺻﻮﺕٍ ﻋﻨﺪ ﻧﻌﻤﺔٍ ٬ ﻭﺻ ﻮﺕٍ ﻋﻨ ﺪَ ﻣ ﺼﻴﺒﺔٍ ﴿ (( ﻟِﻜَ ْﻴﻠَ ﺎَ ﺗﺄْﺳَ ﻮْﺍَ
ﺗَﻔْﺮَﺣُﻮﺍ ﺑِﻤَﺎ ﺁﺗَﺎ ُﻛﻢْ . ﴾ ﻭﻟﺬﻟﻚ ﻗﺎﻝ )) : r ﺇﻧﻤﺎ ﺍﻟﺼﺒﺮِ ﻋﻨﺪ ﺍﻟﺼﺪﻣِﺔ ﺍﻷﻭﻟﻰ . (( ﻓﻤَ ﻦِ
َ ﻣﻠَ ﻚَ ﻣ ﺸﺎﻋﺮﻩ ﻋﻨ ﺪَ ﺍﻟﺤ ﺪَﺙ ﺍﻟﺠ ﺎﺛﻢ ﻭﻋﻨ ﺪ ﺍﻟﻔ ﺮَ ﺡ ﺍﻟﻐ ﺎﻣﺮِ ٬ ﺍﺳ ﺘﺤﻖﱠ ﻣﺮﺗﺒ ﺔَ ﺍﻟﺜﺒ ﺎﺕِ
ﻭﻣﻨﺰﻟﺔَ ﺍﻟﺮﺳﻮﺥِ ٬ ﻭﻧﺎﻝَ ﺳﻌﺎﺩﺓ ﺍﻟﺮﺍﺣ ﺔِ ٬ ﻭﻟ ﺬَﺓَ ﺍﻻﻧﺘ ﺼﺎﺭِ ﻋﻠ ﻰ ﺍﻟ ﻨﻔﺲِ ٬ ﻭﺍﷲُ ﺟ ﻞﱠ
ﺴﻪُ ﻓﻲ ﻋُﻼﻩ ﻭﺻ ﻒ ﺍﻹﻧ ﺴﺎﻥ ﺑﺄﻧ ﻪُ ﻓ ﺮِﺡٌ ﻓﺨ ﻮﺭٌ ٬ ﻭﺇﺫﺍ ﻣ ﺴﱠﻪ ﺍﻟ ﺸﺮﱡ ﺟﺰﻭﻋ ﺎً ﻭﺇﺫﺍ ﻣ ﱠ
ﺍﻟﺨﻴﺮُ ﻣﻨﻮﻋﺎً ٬ ﺇﻻﱠ ﺍﻟﻤ ﺼﻠﱢﻴﻦ . ﻓَﻬُ ﻢ ﻋﻠ ﻰ ﻭﺳ ﻄﻴﺔٍ ﻓ ﻲ ﺍﻟﻔ ﺮﺡِ ﻭﺍﻟﺠ ﺰﻉِ ٬ ﻳ ﺸﻜﺮﻭﻥَ
ﻓﻲ ﺍﻟﺮﺧﺎءِ ٬ ﻭﻳﺼﺒﺮﻭﻥ ﻓﻲ ﺍﻟﺒﻼءِ.
ﺇﻥﱠ ﺍﻟﻌﻮﺍﻃﻒ ﺍﻟﻬﺎﺋﺠﺔَُ ﺗﺘْﻌِﺐُ ﺻﺎﺣﺒﻬﺎ ﺃﻳﱠﻤﺎ ﺗَﻌَ ﺐٍ ٬ ﻭﺗ ﻀﻨﻴﻪِ ﻭﺗﺆﻟﻤُ ﻪَ ﻭﺗﺆﺭﱢﻗُ ﻪُ
ﺴﻪِ ٬ ﻭﺍﻟﺘﻬﺒ ﺖْ ٬ ﻓ ﺈﺫﺍ ﻏ ﻀﺐ ﺍﺣﺘ ﺪﱠ ﻭﺃﺯﺑ ﺪ ٬ ﻭﺃﺭﻋ ﺪ ﻭﺗﻮﻋﱠ ﺪ ٬ ﻭﺛ ﺎﺭﺕْ ﻣﻜ ﺎﻣﻦُ ﻧﻔِ
ﺷ ُﺘﻪُ ٬ ﻓﻴﺘﺠ ﺎﻭﺯُ ﺍﻟﻌَ ﺪْﻝَ ٬ ﻭﺇﻥ ﻓ ﺮﺡَ ﻃ ﺮِﺏَ ﻭﻃ ﺎﺵَ ٬ ﻭﻧ ﺴﻲَ ﻧﻔ ﺴَﻪ ﻓ ﻲ ﻏﻤ ﺮﺓِ ﺣُ ﺸﺎ َ
ﺠﺮَ ﺃﺣﺪﺍً ﺫﻣﱠﻪ ٬ ﻭﻧﺴِﻲ ﻣﺤﺎﺳ َﻨﻪُ ٬ ﻭﻃﻤﺲ ﻓﻀﺎ ِﺋَﻠﻪُ٬ ﺍﻟﺴﺮﻭﺭِ ﻭﺗﻌﺪّﻯ ﻗﺪﺭﻩ ٬ ﻭﺇﺫﺍ ﻫَ َ
ﻭﺇﺫﺍ ﺃﺣ ﺐﱠ ﺁﺧ ﺮ ﺧﻠ ﻊ ﻋﻠﻴ ﻪ ﺃﻭﺳ ﻤﺔ ﺍﻟﺘﺒﺠﻴ ﻞِ ٬ ﻭﺃﻭﺻ ﻠﻪ ﺇﻟ ﻰ ﺫﻭﺭﺓِ ﺍﻟﻜﻤ ﺎﻝِ . ﻭﻓ ﻲ
ﺍﻷﺛ ﺮ )) : ﺃﺣﺒ ﺐْ ﺣﺒﻴﺒ ﻚ ﻫﻮْﻧ ﺎً ﻣ ﺎ ٬ ﻓﻌ ﺴﻰ ﺃﻥ ﻳﻜ ﻮﻥ ﺑﻐﻴ ﻀﻚ ﻳﻮﻣ ﺎً ﻣ ﺎ ﻭﺃﺑﻐ ﺾْ
ﺑﻐﻴ ﻀﻚ ﻫﻮﻧ ﺎً ﻣ ﺎ ٬ ﻓﻌ ﺴﻰ ﺃﻥ ﻳﻜ ﻮﻥ ﺣﺒﻴﺒ ﻚ ﻳﻮﻣ ﺎً ﻣ ﺎ . (( ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚ)) :
ﻭﺃﺳﺄﻟﻚ ﺍﻟﻌﺪﻝ ﻓﻲ ﺍﻟﻐﻀﺐ ﻭﺍﻟﺮﺿﺎ. ((
ﻓﻤَﻦ ﻣﻠﻚ ﻋﺎﻃﻔﺘﻪ ﻭﺣَﻜﱠﻢ ﻋﻘﻠَﻪ ٬ ﻭﻭﺯﻥَ ﺍﻷﺷ ﻴﺎء ﻭﺟﻌ ﻞ ﻟﻜ ﻞﱢ ﺷ ﻲء ﻗ ﺪﺭﺍً٬
ﺃﺑ ﺼﺮ ﺍﻟﺤ ﻖﱠ ٬ ﻭﻋَ ﺮَﻑَ ﺍﻟﺮﺷ ﺪَ ٬ ﻭﻭﻗ ﻊ ﻋﻠ ﻰ ﺍﻟﺤﻘﻴﻘ ﺔِ ﴿ ٬ ﻟَﻘَ ﺪْ ﺃَﺭْﺳَْ ﻠﻨَﺎ ﺭُﺳُ ﻠَﻨَﺎ
ﺑِﺎ ْﻟﺒَ ﱢﻴﻨَﺎﺕِ ﻭَﺃَﻧﺰَ ْﻟﻨَﺎَ ﻣ َﻌ ُﻬﻢُ ﺍﻟْﻜِﺘَﺎﺏَ ﻭَﺍﻟْﻤِﻴﺰَﺍﻥَ ﻟِﻴَﻘُﻮﻡَ ﺍﻟﻨﱠﺎﺱُ ﺑِﺎﻟْﻘِﺴْﻂِ . ﴾
ﺇﻥﱠ ﺍﻹﺳ ﻼﻡ ﺟ ﺎءَ ﺑﻤﻴ ﺰﺍﻥ ﺍﻟﻘ ﻴﻢَ ﻭﺍﻷﺧ ﻼﻕِ ﻭﺍﻟ ﺴﻠﻮﻙِ ٬ ﻣﺜﻠﻤ ﺎ ﺟ ﺎء ﺑ ﺎﻟ ِﻤﻨْ َﻬﺞِ
ﺍﻟﺴﱠﻮﻱﱢ ٬ ﻭﺍﻟﺸﺮﻉِ ﺍﻟﺮﺿ ﻲﱢ ٬ ﻭﺍﻟﻤﻠّ ﺔِ ﺍﻟﻤﻘﺪﺳ ﺔِ ﴿ ٬ ﻭَﻛََ ﺬِﻟﻚَ ﺟَﻌَ ْﻠﻨَ ﺎﻛُﻢْ ﺃُﻣﱠ ﺔً ﻭَﺳَ ﻄﺎً٬ ﴾
ﻓﺎﻟﻌﺪﻝِ ٬ ﺍﻟﺼﺪﻕِ ﻓﻲ ﺍﻷﺣﺒﺎﺭِ ٬ ﻭﺍﻟﻌﺪﻝِ ﻓﻲ ﺍﻷﺣﻜﺎﻡِ ﻭﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌ ﺎﻝِ ﻭﺍﻷﺧ ﻼﻕِ
﴿ ٬ ﻭَﺗَﻤﱠﺖَْ ﻛﻠِﻤَﺖَُ ﺭ ﱢﺑﻚَ ﺻِﺪْﻗﺎًَ ﻭﻋَﺪْﻻً. ﴾
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ﺳﻌﺎﺩﺓُ ﺍﻟﺼﺤﺎﺑﺔِ ﺑﻤﺤﻤﺪِr
ﻟﻘﺪْ ﺟﺎءَ ﺭﺳﻮﻟُﻨﺎ r ﺇﻟ ﻰ ﺍﻟﻨﺎﺱِ ﺑﺎﻟﺪﻋﻮﺓِ ﺍﻟﺮﺑﺎﻧﻴﺔِ ٬ ﻭﻟﻢ ﻳﻜﻦْ ﻟﻪ ﺩﻋﺎﻳﺔٌ ﻣ ﻦَ ﺩﻧﻴ ﺎ
٬ ﻓﻠﻢْ ﻳُﻠﻖَ ﺇﻟﻴ ﻪَ ﻛﻨْ ﺰٌ ٬ ﻭﻣ ﺎ ﻛﺎﻧ ﺖْ ﻟ ﻪ ﺟﻨﱠ ﺔ ﻳﺄﻛ ﻞُ ﻣﻨﻬ ﺎ ٬ ﻭﻟ ﻢ ﻳ ﺴﻜﻦْ ﻗ ﺼﺮﺍً ٬ ﻓﺄﻗﺒ ﻞَ
ﺍﻟﻤﺤﺒﱡﻮﻥ ﻳﺒﺎﻳﻌﻮﻥ ﻋﻠﻰ ﺷﻈﻒٍ ﻣﻦ ﺍﻟﻌﻴﺶِ ٬ ﻭﺫﺭﻭﺓٍ ﻣ ﻦ ﺍﻟﻤ ﺸ ﱠﻘﺔِ ٬ ﻳ ﻮﻡ ﻛ ﺎﻧﻮﺍ ﻗﻠ ﻴﻼً
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ﻣﺴﺘﻀﻌﻔﻴﻦ ﻓﻲ ﺍﻷﺭﺽِ ﻳﺨﺎﻓﻮﻥَ ﺃﻥْ ﻳﺘﺨﻄﻔ ﻬﻢُ ﺍﻟﻨﺎﺱُ ﻣﻦ ﺣﻮﻟِﻬﻢْ ٬ ﻭﻣﻊ ﺫﻟ ﻚ ﺃﺣﺒﱠ ﻪُ
ﺃﺗﺒﺎﻋُﻪ ﻛﻞﱠ ﺍﻟﺤﺐِ.
ﺣُﻮﺻﺮﻭﺍ ﻓﻲ ﺍﻟﺸﱢﻌْﺐِ ٬ ﻭﺿُ ﻴﱢﻖ ﻋﻠ ﻴﻬﻢْ ﻓ ﻲ ﺍﻟ ﺮﺯﻕِ ٬ ﻭﺍﺑﺘُﻠ ﻮﺍ ﻓ ﻲ ﺍﻟ ﺴﻤﻌﺔِ٬
ﻭﺣُﻮﺭﺑﻮﺍ ﻣﻦ ﺍﻟﻘﺮﺍﺑﺔِ ٬ ﻭﺃُﻭﺫُﻭﺍ ﻣﻦ ﺍﻟﻨﺎﺱِ ٬ ﻭﻣﻊ ﻫﺬﺍ ﺃﺣﺒﱡﻮﻩ ﻛﻞﱠ ﺍﻟﺤﺐﱢ.
ﺳُﺤِﺐَ ﺑﻌﻀُﻬﻢ ﻋﻠ ﻰ ﺍﻟﺮﻣْ ﻀﺎءِ ٬ ﻭﺣُ ﺒﺲَ ﺁﺧ ﺮﻭﻥَ ﻓ ﻲ ﺍﻟﻌ ﺮﺍءِ ٬ ﻭﻣ ﻨﻬﻢْ ﻣ ﻦْ
ﺗﻔ ﱠﻨﻦَ ﺍﻟﻜﻔﺎﺭُ ﻓﻲ ﺗﻌﺬﻳﺒﻪِ ٬ ﻭﺗﺄﻧﱠﻘﻮﺍ ﻓﻲ ﺍﻟﻨﻜﺎﻝِ ﺑﻪِ ٬ ﻭﻣﻊَ ﻫﺬﺍ ﺃﺣﺒﱡﻮﻩ ﻛﻞﱠ ﺍﻟﺤﺐﱢ.
ﺳُﻠﺒﻮﺍ ﺃﻭﻃﺎﻧﻬﻢ ﻭﺩﻭﺭﻫ ﻢ ﻭﺃﻫﻠ ﻴﻬﻢ ﻭﺃﻣ ﻮﺍﻟﻬﻢ ٬ ﻃُ ﺮﺩﻭﺍ ﻣ ﻦ ﻣﺮﺍﺗ ﻊِ ﺻ ﺒﺎﻫﻢْ٬
ﻭﻣﻼﻋﺐِ ﺷﺒﺎﺑﻬﻢْ ﻭﻣﻐﺎﻧﻲ ﺃﻫﻠﻬِﻢْ ٬ ﻭﻣﻊ ﺃﺣﺒﻮﻩُ ﻛﻞﱠ ﺍﻟﺤﺐﱢ.
ﺍﺑُﺘﻠ ﻲ ﺍﻟﻤﺆﻣﻨ ﻮﻥ ﺑ ﺴﺒﺐِ ﺩﻋﻮﺗِ ﻪ ٬ ﻭ ُﺯ ْﻟﺰِﻟ ﻮﺍ ﺯﻟ ﺰﺍﻻً ﺷ ﺪﻳﺪﺍً ٬ ﻭﺑﻠﻐ ﺖْ ﻣ ﻨﻬﻢْ
ﺍﻟﻘﻠﻮﺏُ ﺍﻟﺤﻨﺎﺟﺮَ ﻭﻇﻨﱡﻮﺍ ﺑﺎﷲِ ﺍﻟﻈﻨﻮﻧﺎ ٬ ﻭﻣﻊَ ﺃﺣﺒﻮﻩ ﻛﻞﱠ ﺍﻟﺤﺐﱢ.
ﺼَﻠ َﺘﺔِ ٬ ﻓﻜﺎﻧﺖْ ﻋﻠ ﻰ ﺭﺅﻭﺳِ ﻬِﻢ ﻛﺄﻏ ﺼﺎﻥِ ﻋﺮﱢﺽَ ﺻﻔﻮﺓُ ﺷﺒﺎﺑﻬﻢْ ﻟﻠﺴﻴﻮﻑِ ﺍﻟﻤُ ْ ُ
ﺍﻟﺸﺠﺮﺓِ ﺍﻟﻮﺍﺭﻓﺔِ.
ﺧ ﻀﺮﺍء ﺗُ ﻨْﺒِ ﺖُ ﺣﻮﻟﻨ ﺎ ﻭﻛ ﺄﻥﱠ ﻇ ﻞﱠ ﺍﻟ ﺴﻴﻒِ ﻇِ ﻞﱡ
ٍ ٬ ﺍﻭ ﻓ ﻲ ﻟﻴﻠ ﺔ ﺍﻷﺯﻫ ﺎﺭﺍ
ِ ﻓﻜ ﺎﻧﻮﺍ ﻳ ﺄﺗﻮﻥَ ﺍﻟﻤ ﻮﺕَ ﻛ ﺄﻧﻬﻢْ ﻓ ﻲ ﻧﺰﻫ ﺔ ﺣﺪﻳﻘ ﺔِ
ﻭ ُﻗﺪﱢﻡَ ﺭﺟﺎﻟُﻬﻢ ﻟﻠﻤﻌﺮﻛﺔ
ﻋﻴﺪٍ ؛ ﻷﻧﻬﻢْ ﺃﺣﺒﻮﻩ ﻛﻞﱠ ﺍﻟﺤﺐﱢ.
ُ ﻳﺮْﺳَﻞُ ﺃﺣﺪُﻫﻢْ ﺑﺮﺳﺎﻟﺔٍ ﻭﻳَﻌْﻠﻢُ ﺃﻧﻪ ﻟﻦْ ﻳﻌﻮﺩَ ﺑﻌ ﺪﻫﺎ ﺇﻟ ﻰ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻓﻴ ﺆﺩّﻱ ﺭﺳ ﺎﻟﺘَﻪ
٬ ﻭﻳُﺒﻌَﺚُ ﺍﻟﻮﺍﺣﺪُ ﻣﻨﻬﻢْ ﻓﻲ ﻣﻬ ﱠﻤﺔٍ ﻭﻳﻌ ﻠﻢُ ﺃﻧﻬﺎ ﺍﻟﻨﻬﺎﻳ ﺔُ ﻓﻴ ﺬﻫﺐُ ﺭﺍﺿ ﻴﺎً ؛ ﻷﻧﻬ ﻢْ ﺃﺣﺒ ﻮﻩ
ﻛﻞﱠ ﺍﻟﺤﺐﱠ.
ﻭﻟﻜ ﻦْ ﻟﻤ ﺎﺫﺍ ﺃﺣﺒﱡ ﻮﻩ ﻭﺳ ﻌِﺪُﻭﺍ ﺑﺮﺳ ﺎﻟﺘِﻪ ٬ ﻭﺍﻃﻤ ﺄﻧﱡﻮﺍ ﺍﻟﻤﻨﻬﺠ ﻪِ ٬ ﻭﺍﺳﺘﺒ ﺸﺮُﻭﺍ
ﻋﻪِ ؟! ﺑﻘﺪﻭﻣﻪِ ٬ ﻭﻧﺴﻮﺍ ﻛﻞﱠ ﺃﻟﻢٍ ﻭﻛﻞﱠ ﻣﺸﻘﺔٍ ﻭﺟُﻬﺪٍ ﻭﻣﻌﺎﻧﺎﺓٍ ﻣﻦ ﺃﺟﻞِ ﺍﺗﺒﺎ ِ
ﺇﻧﻬﻢْ ﺭﺃﻭﺍ ﻓﻴﻪِ ﻛﻞﱠ ﻣﻌﺎﻧﻲ ﺍﻟﺨﻴﺮِ ﻭﺍﻟﻔ ﺮﺡِ ٬ ﻭﻛ ﻞﱠ ﻋﻼﻣ ﺎﺕِ ﺍﻟﺒ ﺮﱢ ﻭﺍﻟﺤ ﻖﱢ ٬ ﻟﻘ ﺪْ
ﻛ ﺎﻥَ ﺁﻳ ﺔً ﻟﻠ ﺴﺎﺋﻠﻴﻦ ﻓ ﻲ ﻣﻌ ﺎﻟﻲ ﺍﻷﻣ ﻮﺭِ ٬ ﻟﻘ ﺪْ ﺃَﺑ ﺮﺩَ ﻏﻠﻴ ﻞَ ﻗﻠ ﻮﺑِﻬِﻢْ ﺑﺤﻨﺎﻧِ ﻪِ ٬ ﻭﺃﺛﻠ ﺞَ
ﺻﺪﻭﺭَﻫﻢْ ﺑﺤﺪﻳﺜﻪِ ٬ ﻭﺃﻓْﻌَﻢَ ﺃﺭﻭﺍﺣَﻬُﻢْ ﺑﺮﺳﺎﻟﺘِﻪ.
ﻟﻘﺪْ ﺳﻜﺐَ ﻓﻲ ﻗﻠﻮﺑﻬﻢُ ﺍﻟﺮﺿﺎ ٬ ﻓﻤﺎ ﺣﺴﺒﻮﺍ ﻟ ﻶﻻﻡ ﻓ ﻲ ﺳ ﺒﻴﻞِ ﺩﻋﻮﺗ ﻪِ ﺣ ﺴﺎﺑﺎً٬
ﻭﺃﻓﺎﺽَ ﻋﻠﻰ ﻧﻔﻮﺳِ ﻬِﻢْ ﻣﻦَ ﺍﻟﻴﻘﻴﻦِ ﻣﺎ ﺃﻧﺴﺎﻫﻢْ ﻛﻞﱠ ﺟُﺮْﺡٍ ﻭﻛَﺪَﺭٍ ﻭﺗﻨﻐﻴﺺٍ.
ﺻَﻘَﻞَ ﺿﻤﺎﺋﺮَﻫﻢ ﺑﻬﺪﺍﻩُ ٬ ﻭﺃﻧﺎﺭَ ﺑﺼﺎﺋﺮَﻫﻢ ﺑﺴﻨﺎﻩُ ٬ ﺃﻟﻘﻰ ﻋ ﻦ ﻛ ﻮﺍﻫِﻠﻬﻢْ ﺁﺻ ﺎﺭَ
ﺍﻟﺠﺎﻫﻠﻴﺔِ ٬ ﻭﺣﻂﱠ ﻋﻦ ﻇﻬﻮﺭِﻫﻢ ﺃﻭﺯﺍﺭَ ﺍﻟﻮﺛﻨﻴﺔِ ٬ ﻭﺧﻠ ﻊَ ﻣ ﻦ ﺭﻗ ﺎﺑِﻬﻢْ ﺗﺒﻌ ﺎﺕِ ﺍﻟ ﺸﺮﻙِ
ﻭﺍﻟﻀﻼﻝِ ٬ ﻭﺃﻃﻔﺄ ﻣﻦ ﺃﺭﻭﺍﺣِﻬﻢْ ﻧﺎﺭَ ﺍﻟﺤﻘﺪِ ﻭﺍ ﻟﻌﺪﺍﻭﺓِ ٬ ﻭﺻ ﺐﱠ ﻋﻠ ﻰ ﺍﻟﻤ ﺸﺎﻋﺮِ ﻣ ﺎءَ
ﺍﻟﻴﻘﻴﻦ ٬ ﻓﻬﺪﺃﺕْ ﻧﻔﻮﺳُﻬﻢْ ٬ ﻭﺳﻜﻨَﺖْ ﺃﺑﺪﺍﻧُﻬُﻢْ ٬ ﻭﺍﻃﻤﺄﻧﺖْ ﻗﻠﻮﺑُﻬﻢ ٬ ﻭﺑﺮﺩﺕْ ﺃﻋﺼﺎﺑُﻬﻢ
.
ﻻ ﲢﺰﻥ
50
ﻭﺟﺪﻭﺍ ﻟﺬﱠﺓُ ﺍﻟﻌﻴﺶِ ﻣﻌﻪُ ٬ ﻭﺍﻷﻧﺲَ ﻓﻲ ﻗﺮﺑﻪِ ٬ ﻭﺍﻟﺮﺿ ﺎ ﻓ ﻲ ﺭﺣﺎﺑِ ﻪِ ٬ ﻭﺍﻷﻣ ﻦَ
ﻓﻲ ﺍﺗﺒﺎﻋﻪِ ٬ ﻭﺍﻟﻨﺠﺎﺓ ﻓﻲ ﺍﻣﺘﺜﺎﻝِ ﺃﻣﺮِﻩِ ٬ ﻭﺍﻟﻐِﻨﻰ ﻓﻲ ﺍﻻﻗﺘﺪﺍء ﺑ ﻪ.
ﺴ َﺘﻘِﻴﻢٍ ﺳﻠْﻨَﺎﻙَِ ﺇﻟﱠﺎ ﺭَﺣْﻤَﺔً ﱢﻟ ْﻠﻌَﺎﻟَﻤِﻴﻦَ ﴿ ٬ ﴾ ﻭَﺇِﻧﱠﻚََ ﻟ َﺘﻬْﺪِﻱِ ﺇﻟَ ﻰ ﺻِ ﺮَﺍﻁٍ ﻣﱡْ ﴿ ﻭَﻣَﺎ ﺃَﺭْ َ
ﻈﻠُﻤَﺎﺕِِ ﺇﻟَﻰ ﺍﻟﻨﱡﻮﺭُِ ﴿ ٬ ﴾ ﻫﻮَ ﺍﻟﱠﺬِﻱَ ﺑﻌَﺚَ ﻓِ ﻲ ﺍﻟْ ﺄُ ﱢﻣﻴﱢﻴﻦَ ﺭَﺳُ ﻮﻻً ﺟﻬُﻢ ﱢﻣﻦِ ﺍﻟ ﱡ ﴿ ٬ ﴾ ﻭَﻳُﺨْﺮِ ُ
ﺤﻜْﻤَ ﺔَ ﻭَﺇِﻥ ﻛَ ﺎﻧُﻮﺍ ﻣِ ﻦَ ﻗﺒْ ﻞُ ﻋﻠَ ْﻴ ِﻬﻢْ ﺁﻳَﺎﺗِ ﻪَِ ﻭﻳَُ ﺰﻛﱢﻴﻬِﻢَْ ﻭ ُﻳ َﻌﻠﱢ ُﻤﻬُ ﻢُ ﺍ ْﻟﻜِﺘَ ﺎﺏَ ﻭَﺍﻟْ ِ
ﻣﱢ ْﻨ ُﻬﻢْ ﻳَ ْﺘﻠُﻮَ
ﻋﻠَْ ﻴ ِﻬﻢْ﴿ ٬ ﴾
ﻼﻝَ ﺍﱠﻟﺘِ ﻲ ﻛَﺎﻧَ ﺖَْ ﺿﻠَﺎﻝٍ ﱡﻣﺒِﻴﻦٍ َ ﴿ ٬ ﴾ ﻭﻳَ ﻀَﻊُ ﻋَْ ﻨ ُﻬﻢِْ ﺇﺻْ ﺮَ ُﻫﻢْ ﻭَﺍ َﻷﻏَْ ﻟَﻔِﻲَ
ﺣﻔْ ﺮَﺓٍ ﻣﱢ ﻦَ
ﻋﻠَ ﻰَ ﺷَ ﻔَﺎُ ﺤﻴِ ﻴ ُﻜﻢَْ ﴿ ٬ ﴾ ﻭﻛُﻨُ ﺘﻢَْ ﺍﺳْﺘَﺠِﻴﺒُﻮﺍِْ ﻟﻠّﻪَِ ﻭﻟِﻠﺮﱠﺳُﻮﻝِ ﺇِﺫَﺍ ﺩَﻋَﺎﻛُﻢ ﻟِﻤَﺎ ﻳُ ْ
ﺍﻟﻨﱠﺎﺭَِ ﻓﺄَﻧﻘَ َﺬﻛُﻢ ﱢﻣ ْﻨﻬَﺎ. ﴾
ﻟﻘﺪْ ﻛﺎﻧﻮﺍ ﺳﻌﺪﺍء ﺣﻘّﺎً ﻣﻊ ﺇﻣﺎﻣِﻬﻢْ ﻭﻗﺪﻭﺗِﻬﻢْ ٬ ﻭﺣُﻖﱠ ﻟﻬ ﻢْ ﺃﻥْ ﻳ ﺴﻌﺪُﻭﺍ ﻭﻳﺒﺘﻬﺠُ ﻮﺍ
.
ﺍﻟﻠﻬﻢﱠ ﺻﻞﱢ ﻭﺳﻠﱢﻢْ ﻋﻠﻰ ﻣﺤﺮﱢﺭِ ﺍﻟﻌﻘﻮﻝِ ﻣﻦ ﺃﻏﻼﻝِ ﺍﻻﻧﺤﺮﺍﻑِ ٬ ﻭﻣﻨﻘ ﺬِ ﺍﻟﻨﻔ ﻮﺱِ
ﻣﻦ ﻭﻳﻼﺕِ ﺍﻟﻐ ﻮﺍ ِﻳﺔِ ٬ ﻭﺍﺭﺽَ ﻋﻦ ﺍﻷﺻﺤﺎﺏِ ﻭﺍﻷﻣﺠﺎﺩِ ٬ ﺟﺰﺍءَ ﻣﺎ ﺑﺬﻟُﻮﺍ ﻭﻗﺪّﻣُﻮﺍ.
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ﺍﻃﺮﺩِ ﺍﻟﻤَﻠَﻞَ ﻣِﻦْ ﺣﻴﺎﺗِﻚَ
ﺇﻥَ ﻣﻦْ ﻳ ِﻌﺶْ ﻋﻤﺮَﻩُ ﻋﻠﻰ ﻭﺗﻴﺮﺓٍ ﻭﺍﺣﺪﺓ ﺟ ﺪﻳﺮٌ ﺃﻥ ﻳ ﺼﻴَﺒﻪُ ﺍﻟﻤﻠ ﻞُ ؛ ﻷﻥ ﺍﻟ ﻨﻔﺲ
ﻣﻠﻮﻟﺔٌ ٬ ﻓﺈﻥﱠ ﺍﻹﻧﺴﺎﻥَ ﺑﻄﺒﻌ ﻪِ ﻳَﻤَ ﻞﱡ ﺍﻟﺤﺎﻟ ﺔَ ﺍﻟﻮﺍﺣ ﺪﺓَ ؛ ﻭﻟ ﺬﻟﻚَ ﻏ ﺎَﻳﺮَ ﺳ ﺒﺤﺎَﻧﻪُ ﻭﺗﻌ ﺎﻟﻰ
ﺑﻴﻦ ﺍﻷﺯﻣﻨﺔِ ﻭﺍﻷﻣﻜﻨﺔِ ٬ ﻭﺍﻟﻤﻄﻌﻮﻣﺎﺕِ ﻭﺍﻟﻤ ﺸﺮﻭﺑﺎﺕِ ٬ ﻭﺍﻟﻤﺨﻠﻮﻗ ﺎﺕِ ٬ ﻟﻴ ﻞٌ ﻭﻧﻬ ﺎﺭٌ
ﺣﻠْ ﻮٌ ﺟﺒَ ﻞٌ ٬ ﻭﺃﺑ ﻴﺾُ ﻭﺃﺳ ﻮﺩُ ٬ ﻭﺣ ﺎﺭﱞ ﻭﺑ ﺎﺭﺩٌ ٬ ﻭﻇ ﻞﱞ ﻭﺣَ ﺮُﻭﺭ ٬ ﻭ ُ ٬ ﻭﺳ ﻬﻞٌ ﻭ َ
﴿ ﻳَ ﺨْ ﺮُﺝُ ﻣِ ﻦ ﺑُﻄُﻮ ِﻧﻬَ ﺎ ﻭﺣﺎﻣﺾٌ ٬ ﻭﻗﺪْ ﺫﻛﺮ ﺍﷲُ ﻫﺬﺍ ﺍﻟﺘﻨﱡﻮﻉَ ﻭﺍﻻﺧﺘﻼﻑَ ﻓ ﻲ ﻛﺘﺎﺑِ ﻪِ :
ﻏﻴْ ﺮَُ ﻣﺘَ ﺸَﺎﺑِﻪٍ﴾ ُ ﴿ ﻣﺘَ ﺸَﺎﺑِﻬﺎًَ ﻭ َ
﴿ ﺻِْ ﻨﻮَﺍﻥٌ ﻭَﻏَﻴْ ﺮُ ﺻِْ ﻨﻮَﺍﻥٍ ﴾ ﺨ َﺘﻠِ ﻒٌَ ﺃﻟْﻮَﺍﻧُ ﻪُ ﴾
ﺷَ ﺮَﺍﺏٌ ﻣﱡ ْ
ﺨ َﺘﻠِ ﻒٌ ﺃَ ْﻟﻮَﺍ ُﻧﻬَ ﺎ ﴿ ﴾ ﻭَ ِﺗﻠْ ﻚَ ﺍﻷﻳﱠ ﺎﻡُ ﻧُ ﺪَﺍ ِﻭُﻟﻬَﺎ ﺑَْ ﻴﻦَ
ﺠﺒَ ﺎﻝِ ﺟُ ﺪَﺩٌ ﺑِ ﻴﺾٌ ﻭَﺣُﻤْ ﺮٌ ﻣﱡ ْ ﴿ ﻭَﻣِ ﻦَ ﺍﻟْ ِ
ﺍﻟﻨﱠﺎﺱِ. ﴾
ﻋﻠَ ﻰَ ﺼﺒِﺮََ
﴿ ﻟَ ﻦ ﻧﱠْ ﻭﻗﺪ ﻣﻞﱠ ﺑ ﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺃﺟ ﻮﺩ ﺍﻟﻄﻌ ﺎﻡِ ؛ ﻷﻧﻬ ﻢْ ﺃﺩﺍﻣ ﻮﺍ ﺃﻛْﻠ ﻪ :
ﻃﻌَﺎﻡٍ ﻭَﺍﺣِﺪٍ . ﴾ ﻭﻛﺎﻥ ﺍﻟﻤﺄﻣﻮﻥُ ﻳﻘﺮﺃُ ﻣﺮﺓً ﺟﺎﻟﺴﺎً ٬ ﻭﻣﺮﺓً ﻗﺎﺋﻤﺎً ٬ ﻭﻣﺮﺓً ﻭﻫﻮ ﻳﻤ ﺸﻲ٬ َ
ﺟﻨُﻮ ِﺑ ِﻬﻢْ. ﴾
ﻋَﻠﻰَُ ﺛﻢ ﻗﺎﻝ : ﺍﻟﻨﻔﺲُ ﻣﻠﻮﻟﺔٌ ﴿ ٬ ﺍﻟﱠﺬِﻳﻦَ ﻳَ ْﺬﻛُﺮُﻭﻥَ ﺍﻟﻠّﻪَِ ﻗﻴَﺎﻣﺎً ﻭَ ُﻗﻌُﻮﺩﺍً ﻭَ َ
ﻭ ﻣﻦ ﻳﺘﺄﻣﱠﻞِ ﺍﻟﻌﺒﺎﺩﺍﺕِ ٬ ﻳَﺠِﺪْ ﺍﻟﺘﻨ ﻮﱡﻉَ ﻭﺍﻟﺠ ﺪﱠﺓَ ٬ ﻓﺄﻋﻤ ﺎﻝٌ ﻗﻠﺒﻴﱠ ﺔٌ ﻭﻗﻮﻟﻴ ﺔٌ ﻭﻋﻤﻠﻴ ﺔٌ
ﻭﻣﺎﻟﻴ ﺔٌ ٬ ﺻ ﻼﺓٌ ﻭﺯﻛ ﺎﺓٌ ﻭﺻ ﻮﻡٌ ﻭﺣ ﺞﱞ ﻭﺟﻬ ﺎﺩٌ ٬ ﻭﺍﻟ ﺼﻼﺓُ ﻗﻴ ﺎﻡٌ ﻭﺭﻛ ﻮﻉٌ ﻭﺳ ﺠﻮﺩٌ
ﻭﺟﻠﻮﺱٌ ٬ ﻓﻤﻦْ ﺃﺭﺍﺩ ﺍﻻﺭﺗﻴﺎﺡ ﻭﺍﻟﻨﺸﺎﻁ ﻭﻣﻮﺍﺻﻠﺔَ ﺍﻟﻌﻄﺎءِ ﻓﻌﻠﻴﻪِ ﺑﺎﻟﺘﻨﻮﻳﻊِ ﻓ ﻲ ﻋﻤﻠِ ﻪِ
٬ ﻭﺍﻃﻼﻋِ ﻪِ ﻭﺣﻴﺎﺗِ ﻪِ ﺍﻟﻴﻮﻣﻴﱠ ﺔِ ٬ ﻓﻌﻨ ﺪَ ﺍﻟﻘ ﺮﺍءﺓِ ﻣ ﺜﻼً ﻳﻨ ﻮﱢﻉُ ﺍﻟﻔﻨ ﻮﻥَ ٬ ﻣ ﺎ ﺑ ﻴﻦ ﻗ ﺮﺁﻥٍ
ﻭﺗﻔﺴﻴﺮٍ ﻭﺳﻴﺮﺓٍ ﻭﺣﺪﻳﺚٍ ﻭﻓﻘﻪٍ ﻭﺗﺎﺭﻳﺦٍ ﻭﺃﺩﺏٍ ﻭﺛﻘﺎﻓ ﺔٍ ﻋﺎﻣﱠ ﺔٍ ٬ ﻭﻫﻜ ﺬﺍ ٬ ﻳ ﻮﺯﱢﻉ ﻭﻗﺘ ﻪ
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ﻣ ﺎ ﺑ ﻴﻦ ﻋﺒ ﺎﺩﺓٍ ﻭﺗﻨ ﺎﻭﻝِ ﻣﺒ ﺎﺡٍ ٬ ﻭﺯﻳ ﺎﺩﺓٍ ﻭﺍﺳ ﺘﻘﺒﺎﻝِ ﺿ ﻴﻮﻑٍ ٬ ﻭﺭﻳﺎﺿ ﺔٍ ﻭﻧﺰﻫ ﺔٍ٬
ﻓﺴﻮﻑَ ﻳﺠﺪُ ﻧﻔﺴَﻪُ ﻣﺘ ﻮﺛﱢﺒﺔً ﻣﺸﺮﻗﺔً ؛ ﻷﻧﻬﺎ ﺗﺤﺐﱡ ﺍﻟﺘﻨﻮﻳﻊَ ﻭﺗﺴﺘﻤﻠﺢُ ﺍﻟﺠﺪﻳﺪَ.
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ﺩﻉِ ﺍﻟﻘَﻠَﻖَ
ﻻ ﺗﺤﺰﻥْ ٬ ﻓﺈﻥﱠ ﺭﺑﻚ ﻳﻘﻮﻝُ:
﴿ ﺃَﻟَﻢْ ﻧَﺸْ َﺮﺡَْ ﻟﻚَ ﺻَﺪْ َﺭﻙَ : ﴾ ﻭﻫﺬﺍ ﻋﺎﻡﱞ ﻟﻜﻞﱢ ﻣﻦ ﺣﻤَ ﻞَ ﺍﻟﺤ ﻖﱠ ﻭﺃﺑ ﺼﺮَ ﺍﻟﻨ ﻮﺭَ٬
ﻭﺳﻠَﻚَ ﺍﻟ ُﻬﺪَﻯ.
ﻋﻠَ ﻰ ﻧُ ﻮﺭٍ ﻣﱢ ﻦ ﺭﱠﺑﱢ ﻪَِ ﻓﻮَﻳْ ﻞٌ ﱢﻟ ْﻠﻘَﺎﺳِ ﻴَﺔِ ﴿ ﺃَﻓَﻤَ ﻦ ﺷََ ﺮﺡَ ﺍﻟﻠﱠ ﻪُ ﺻَ ﺪْﺭَﻩُِ ﻟ ْﻠﺈِﺳْ ﻠَﺎﻡَِ ﻓﻬُ ﻮََ
ُ ﻗﻠُﻮ ُﺑﻬُﻢ ﻣﱢﻦ ﺫِﻛْﺮِ ﺍﻟﻠﱠﻪِ : ﴾ ﺇﺫﺍً ﻓﻬﻨﺎﻙ ﺣﻖﱞ ﻳﺸﺮﺡُ ﺍﻟﺼﺪﻭﺭ ٬ ﻭﺑﺎﻃﻞٌ ﻳﻘﺴﱢﻴﻬﺎ.
ﻼﻡِ : ﴾ ﻓﻬ ﺬﺍ ﺍﻟ ﺪﻳﻦُ ﻏﺎﻳ ﺔٌ ﻻ ﴿ ﻓَﻤَ ﻦ ﻳُ ﺮِﺩِ ﺍﻟﻠّ ﻪُ ﺃَﻥَ ﻳﻬْ ِﺪﻳَ ﻪُ ﻳَ ﺸْ َﺮﺡْ ﺻَ ﺪْﺭَﻩُ ﻟِﻺِﺳَْ
ﻳﺼﻞُ ﺇﻟﻴﻬﺎ ﺇﻻ ﺍﻟﻤﺴﺪﱠﺩ.
﴿ ﻻَ ﺗَﺤَْ ﺰﻥِْ ﺇﻥﱠ ﺍﻟﻠّ ﻪََ ﻣ َﻌﻨَ ﺎ : ﴾ ﻳﻘﻮﻟُﻬ ﺎ ﻛ ﻞﱡ ﻣ ﻦْ ﻳﺘ ﻴﻘﱠﻦَ ﺭﻋﺎ ﻳ ﺔ ﺍﷲِ ٬ ﻭﻭﻻﻳﺘ ﻪ
ﻭﻟﻄﻔﻪ ﻭﻧﺼﺮَﻩ.
ﺸﻮْﻫُﻢْ ﻓَ ﺰَﺍﺩَ ُﻫﻢْ ﺇِﻳﻤَﺎﻧ ﺎً ﴿ ﺍﻟﱠﺬِﻳﻦَ ﻗَﺎﻝََ ﻟ ُﻬﻢُ ﺍﻟﻨﱠﺎﺱُِ ﺇﻥﱠ ﺍﻟﻨﱠ ﺎﺱَ ﻗَ ﺪْ ﺟَ َﻤﻌُ ﻮﺍَْ ﻟﻜُ ﻢْ ﻓَﺎﺧَْ
ﺴ ُﺒﻨَﺎ ﺍ ﻟﻠّﻪَُ ﻭ ِﻧﻌْﻢَ ﺍ ْﻟ َﻮﻛِﻴﻞُ : ﴾ ﻛﻔﺎﻳﺘُﻪ ﺗﻜﻔﻴﻚ ٬ ﻭﻭﻻﻳﺘُﻪ ﺗﺤﻤﻴﻚ. ﻭَﻗَﺎﻟُﻮﺍْ ﺣَ ْ
ﺴ ُﺒﻚَ ﺍﻟﻠّﻪُ ﻭَﻣَﻦِ ﺍ ﱠﺗ َﺒ َﻌﻚَِ ﻣﻦَ ﺍﻟْﻤُﺆْ ِﻣﻨِﻴﻦَ : ﴾ ﻭﻛﻞﱡ ﻣﻦْ ﺳ ﻠﻚ ﻫ ﺬﻩِ ﴿ ﻳَﺎَ ﺃ ﱡﻳﻬَﺎ ﺍﻟﻨﱠ ِﺒﻲﱡ ﺣَ ْ
ﺍﻟﺠﺎﺩﱠﺓ ﺣﺼﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻮﺯِ.
ﻏﻴْ ﺮُ ﺣ ﻲﱟ ٬ ﺯﺍﺋ ﻞٌ ﺤﻲﱢ ﺍﻟﱠ ﺬِﻱ ﻟَ ﺎ ﻳَﻤُ ﻮﺕُ : ﴾ ﻭﻣ ﺎ ﺳ ﻮﺍ ﻩُ ﻓﻤﻴﱢ ﺖٌَ ﻋﻠَﻰ ﺍﻟْ َ ﴿ ﻭَ َﺗ َﻮ ﱠﻛﻞَْ
ﻏﻴْﺮُ ﺑﺎﻕٍ ٬ ﺫﻟﻴﻞٌ ﻭﻟﻴﺲ ﺑﻌﺰﻳﺰٍ. َ
ﻋﻠَْ ﻴ ِﻬﻢْ ﻭَﻻَ ﺗَ ﻚُ ﻓِ ﻲ ﺿَ ﻴْﻖٍ ﻣﱢﻤﱠ ﺎ ﴿ ﻭَﺍﺻْ ﺒِﺮْ ﻭَﻣَ ﺎ ﺻَ ﺒْﺮُﻙَ ﺇِﻻﱠ ﺑِﺎﻟﻠّ ﻪِ ﻭَﻻَ ﺗَﺤَْ ﺰﻥَْ
ﺬﻩِ ﻣﻌﻴﺘ ﻪُ ﺴﻨُﻮﻥَ : ﴾ ﻓﻬ ﻳَ ْﻤﻜُ ﺮُﻭﻥَِ { 127 } ﺇﻥﱠ ﺍﻟﻠّ ﻪَ ﻣَ ﻊَ ﺍﻟﱠ ﺬِﻳﻦَ ﺍﺗﱠﻘَ ﻮﺍْ ﻭﱠﺍﻟﱠ ﺬِﻳﻦَ ﻫُ ﻢ ﻣﱡﺤِْ
ﺍﻟﺨﺎﺻﺔُ ﻷﻭﻟﻴﺎ ِﺋﻪِ ﺑﺎﻟﺤﻔﻆِ ﻭﺍﻟﺮﻋﺎﻳﺔِ ﻭﺍﻟﺘﺄﻳﻴﺪِ ﻭﺍﻟﻮﻻﻳﺔِ ٬ ﺑﺤﺴﺐِ ﺗﻘﻮﺍﻫﻢْ ﻭﺟﻬﺎﺩِﻫﻢْ.
﴿ ﻭَﻻََ ﺗﻬِﻨُ ﻮﺍ ﻭَﻻَ ﺗَﺤْ َﺰﻧُ ﻮﺍ ﻭَﺃَﻧُ ﺘﻢُ ﺍﻷَﻋْﻠَْ ﻮﻥَ ﺇِﻥ ﻛُﻨ ﺘُﻢ ﻣﱡ ﺆْ ِﻣﻨِﻴﻦَ : ﴾ ﻋﻠّ ﻮﺍً ﻓ ﻲ
ﺍﻟﻌﺒﻮﺩﻳﺔِ ﻭﺍﻟﻤﻜﺎﻧﺔِ.
﴿ ﻟَﻦَ ﻳﻀُﺮﱡﻭﻛُﻢْ ﺇِﻻﱠ ﺃَﺫًﻯ ﻭَﺇِﻥُ ﻳﻘَﺎ ﺗِﻠُﻮﻛُﻢُْ ﻳ َﻮﻟﱡﻮ ُﻛﻢُ ﺍﻷَ ُﺩﺑَﺎﺭَُ ﺛﻢﱠ ﻻَ ﻳُﻨﺼَﺮُﻭﻥَ. ﴾
ﺳﻠِﻲِ ﺇﻥﱠ ﺍﻟﻠﱠﻪَ ﻗَﻮِﻱﱞ ﻋَﺰِﻳﺰٌ. ﴾ ﻏﻠِﺒَﻦﱠَ ﺃﻧَﺎ ﻭَﺭُ ُ
َ ﴿ ﻛﺘَﺐَ ﺍﻟﻠﱠﻪُ ﻟَﺄَ ْ
ﺷﻬَﺎﺩُ. ﴾ ﺳﻠَﻨَﺎ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﻓِﻲ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟ ﱡﺪ ْﻧﻴَﺎَ ﻭ َﻳ ْﻮﻡَ ﻳَﻘُﻮﻡُ ﺍ ْﻟﺄَ ْ ﴿ ﺇِﻧﱠﺎ ﻟَﻨَﻨﺼُﺮُ ﺭُ ُ
ﺨﻠَﻒَ ٬ ﻭﻭﻋﺪٌ ﻟﻦْ ﻳﺘﺄﺧﱠﺮَ. ﻭﻫﺬﺍ ﻋﻬﺪٌ ﻟﻦْ ﻳ ْ
﴿ ﻭَﺃُ َﻓﻮﱢﺽُ ﺃَﻣْﺮِﻱِ ﺇﻟَﻰ ﺍﻟﻠﱠﻪِِ ﺇﻥﱠ ﺍﻟﻠﱠﻪََ ﺑﺼِﻴﺮٌ ﺑِﺎ ْﻟ ِﻌﺒَﺎﺩَِ { 44 } ﻓﻮَﻗَﺎﻩُ ﺍﻟﻠﱠﻪُ ﺳَ ﱢﻴﺌَﺎﺕِ ﻣَ ﺎ
َ ﻣﻜَﺮُﻭﺍ. ﴾
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ﻋﻠَﻰ ﺍﻟﻠّﻪَِ ﻓ ْﻠ َﻴﺘَﻮَﻛﱠﻞِ ﺍﻟْ ُﻤﺆْﻣِﻨُﻮﻥَ. ﴾ َ ﴿ ﻭ َ
ﻻ ﺗﺤﺰﻥْ ﻭﻗ ﱢﺪﺭْ ﺃﻧﻚَ ﻻ ﺗﻌﻴﺶُ ﺇﻻ ﻳﻮﻣﺎً ﻭﺍﺣﺪﺍً ﻓَﺤَﺴْﺐُ ٬ ﻓﻠﻤﺎﺫﺍ ﺗﺤﺰﻥُ ﻓ ﻲ ﻫ ﺬﺍ
ﺍﻟﻴﻮﻡِ ٬ ﻭﺗﻐﻀﺐُ ﻭﺗﺜﻮﺭُ ؟!
ﻓ ﻲ ﺍﻷﺛ ﺮِ )) : ﺇﺫﺍ ﺃﺻ ﺒﺤﺖَ ﻓ ﻼ ﺗﻨﺘﻈ ﺮ ﺍﻟﻤ ﺴﺎءَ ٬ ﻭﺇﺫﺍ ﺃﻣ ﺴﻴﺖَ ﻓ ﻼ ﺗﻨﺘﻈ ﺮِ
ﺍﻟﺼﺒﺎﺡَ. ((
ﻭﺍﻟﻤﻌﻨ ﻰ : ﺃﻥ ﺗﻌ ﻴﺶَ ﻓ ﻲ ﺣ ﺪﻭﺩِ ﻳﻮﻣِ ﻚ ﻓَﺤَ ﺴْﺐُ ٬ ﻓ ﻼ ﺗ ﺬﻛﺮِ ﺍﻟﻤﺎﺿ ﻲ ٬ ﻭﻻ
ﺗﻘﻠﻖْ ﻣﻦ ﺍﻟﻤﺴﺘﻘﺒﻞِ . ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻭﻟ ﻚ ﺍﻟ ﺴﺎﻋﺔُ ﺍﻟﺘ ﻲ ﺃﻧ ﺖ ﻣ ﺎ ﻣ ﻀﻰ ﻓ ﺎ ﺕَ ﻭﺍﻟﻤﺆﻣﱠ ﻞ
ِ ﺍﻟﺘﻲ ﺣ ﺪﺛﺖْ ﻓﻴﻬ ﺎ
َ ﺑﺎﻟﻤﺎﺿﻲ ٬ ﻭﺗﺬ ﱡﻛﺐٌﺮَ ﺍﻟﻤﺎﺿﻲ ٬ ﻭﺍﺟﺘﺮﺍﺭ ﺍﻟﻤﺼﺎﺋﺐ ْ
ﱠ ﺍﻻﺷﺘﻐﺎﻝ ﻏﻴ ﺇﻥ َ
ﻭﻣﻀﺖْ ٬ ﻭﺍﻟﻜﻮﺍﺭﺙَ ﺍﻟﺘﻲ ﺍﻧﺘﻬﺖْ ٬ ﺇﻧﻤﺎ ﻫﻮ ﺿَﺮْﺏٌ ﻣﻦ ﺍﻟﺤُﻤْﻖِ ﻭﺍﻟﺠﻨﻮﻥِ.
ﻳﻘﻮﻝ ﺍﻟ َﻤﺜَﻞُ ﺍﻟﺼﻴﻨﻲﱡ : ﻻ ﺗﻌﺒﺮْ ﺟِﺴْﺮﺍً ﺣﺘﻰ ﺗﺄﺗﻴَﻪ.
ﻭﻣﻌﻨ ﻰ ﺫ ﻟ ﻚ : ﻻ ﺗ ﺴﺘﻌﺠﻞِ ﺍﻟﺤ ﻮﺍﺩﺙَ ﻭﻫﻤﻮﻣَﻬ ﺎ ﻭﻏﻤﻮﻣَﻬ ﺎ ﺣﺘ ﻰ ﺗﻌﻴ ﺸَﻬﺎ
ﻭﺗﺪﺭﻛَﻬﺎ.
ﻳﻘ ﻮﻝُ ﺃَﺣَ ﺪُ ﺍﻟ ﺴﻠﻒِ : ﻳ ﺎ ﺍﺑ ﻦ ﺁﺩﻡَ ٬ ﺇﻧﻤ ﺎ ﺃﻧ ﺖَ ﺛﻼﺛ ﺔُ ﺃﻳ ﺎﻡٍ : ﺃﻣ ﺴُﻚَ ﻭﻗ ﺪْ ﻭﻟﱠ ﻰ٬
ﻭﻏﺪُﻙَ ﻭﻟﻢْ ﻳﺄﺕِ ٬ ﻭﻳﻮﻣُﻚ ﻓﺎﺗﻖﱢ ﺍﷲَ ﻓﻴﻪ.
ﻛﻴﻒ ﻳﻌﻴﺶُ ﻣﻦْ ﻳﺤﻤﻞُ ﻫﻤﻮﻡَ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﻴﻮﻡِ ﻭﺍﻟﻤﺴﺘﻘﺒﻞِ ؟ ! ﻛﻴﻒ ﻳﺮﺗ ﺎﺡُ ﻣﻦْ
ﻳﺘﺬﻛﺮُ ﻣﺎ ﺻﺎﺭ ﻭﻣﺎ ﺟﺮﻯ ؟ ! ﻓﻴﻌﻴﺪﻩُ ﻋﻠﻰ ﺫﺍﻛﺮ ِﺗﻪِ ٬ ﻭﻳﺘﺄﻟﻢُ ﻟﻪُ ٬ ﻭﺃﻟﻤُﻪ ﻻ ﻳﻨﻔﻌُﻪ. !
ﻭﻣﻌﻨ ﻰ )) : ﺇﺫﺍ ﺃﺻ ﺒﺤﺖَ ﻓ ﻼ ﺗﻨﺘﻈ ﺮ ﺍﻟﻤ ﺴﺎءَ ٬ ﻭﺇﺫﺍ ﺃﻣ ﺴﻴﺖَ ﻓ ﻼ ﺗﻨﺘﻈ ﺮِ
ﺍﻟﺼﺒﺎﺡَ : (( ﺃﻱْ : ﺃﻥ ﺗﻜﻮﻥُ ﻗﺼﻴﺮَ ﺍﻷﻣ ﻞِ ٬ ﺗﻨﺘﻈ ﺮُ ﺍﻷﺟَ ﻞَ ٬ ﻭﺗُﺤْ ﺴِﻦُ ﺍﻟﻌَﻤَ ﻞَ ٬ ﻓ ﻼ
ﺗﻄﻤﺢْ ﺑﻬﻤﻮﻣﻚ ﻟﻐ ﻴﺮِ ﻫﺬﺍ ﺍﻟﻴﻮﻡِ ﺍﻟﺬﻱ ﺗﻌﻴﺶُ ﻓﻴ ﻪ ٬ ﻓﺘﺮﻛّ ﺰَ ﺟﻬ ﻮﺩﻙَ ﻋﻠﻴ ﻪ ٬ ﻭﺗُﺮﺗﱢ ﺐَ
ﺃﻋﻤﺎﻟَﻚَ ٬ ﻭﺗﺼﺐﱠ ﺍﻫﺘﻤﺎﻣَﻚ ﻓﻴﻪِ ٬ ﻣﺤﺴﱢﻨﺎً ﺧُﻠﻘَﻚَ ﻣﻬﺘﻤّﺎً ﺑﺼﺤﺘِﻚ ٬ ﻣ ﺼﻠﺤﺎً ﺃﺧﻼﻗَ ﻚَ
ﻣﻊ ﺍﻵﺧﺮﻳﻦ.
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ﻭﻗﻔ ــ ﺔٌ
ﻻ ﺗﺤ ﺰﻥْ : ﻷﻥﱠ ﺍﻟﻘ ﻀﺎءَ ﻣﻔ ﺮﻭﻍٌ ﻣﻨ ﻪُ ٬ ﻭﺍﻟﻤﻘ ﺪﻭﺭُ ﻭﺍﻗ ﻊٌ ٬ ﻭﺍﻷﻗ ﻼﻡُ ﺟَﻔﱠ ﺖْ٬
ﻭﺍﻟﺼﺤﻒُ ﻃُﻮﻳﺖْ ٬ ﻭﻛﻞﱡ ﺃﻣﺮٍ ﻣﺴﺘﻘﺮﱞ ٬ ﻓﺤﺰﻧُﻚ ﻻ ﻳﻘﺪﱢﻡُ ﻓﻲ ﺍﻟﻮﺍﻗﻊِ ﺷ ﻴﺌﺎً ﻭﻻ ﻳ ﺆﺧﱢﺮُ
٬ ﻭﻻ ﻳﺰﻳﺪُ ﻭﻻ ﻳُﻨﻘِﺺُ.
ﻻ ﺗﺤ ﺰﻥْ : ﻷﻧ ﻚ ﺑﺤﺰﻧِ ﻚ ﺗﺮﻳ ﺪُ ﺇﻳﻘ ﺎﻑَ ﺍﻟ ﺰﻣﻦِ ٬ ﻭﺣ ﺒﺲَ ﺍﻟ ﺸﻤﺲِ ٬ ﻭﺇﻋ ﺎﺩﺓَ
ﻋﻘﺎﺭﺏِ ﺍﻟﺴﺎﻋﺔِ ٬ ﻭﺍﻟﻤﺸﻲَ ﺇﻟﻰ ﺍﻟﺨﻠﻒِ ٬ ﻭﺭﺩﱠ ﺍﻟ ﻨﻬﺮِ ﺇﻟﻰ ﻣﻨﺒ ِﻌﻪِ .
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ﻻ ﺗﺤ ﺰﻥْ : ﻷﻥﱠ ﺍﻟﺤَ ﺰﻥَ ﻛ ﺎﻟﺮﻳﺢِ ﺍﻟﻬﻮْﺟ ﺎءِ ﺗُﻔ ﺴﺪُ ﺍﻟﻬ ﻮﺍءَ ٬ ﻭﺗُﺒﻌﺜ ﺮُ ﺍﻟﻤ ﺎءَ٬
ﻭﺗﻐ ﱢﻴﺮُ ﺍﻟﺴﻤﺎءَ ٬ ﻭﺗﻜﺴﺮُ ﺍﻟﻮﺭﻭﺩَ ﺍﻟﻴﺎﻧﻌﺔ ﻓﻲ ﺍﻟﺤﺪﻳﻘﺔِ ﺍﻟﻐﻨﱠﺎءِ.
ﻻ ﺗﺤ ﺰﻥْ : ﻷﻥﱠ ﺍﻟﻤﺤ ﺰﻭﻥ ﻛ ﺎﻟﻨﻬﺮِ ﺍﻷﺣﻤ ﻖِ ﻳﻨﺤ ﺪﺭُ ﻣ ﻦ ﺍﻟﺒﺤ ﺮِ ﻭﻳ ﺼﺐﱡ ﻓ ﻲ
ﺍﻟﺒﺤﺮِ ٬ ﻭﻛﺎﻟﺘﻲ ﻧﻘﻀﺖْ ﻏ ﺰﻟﻬﺎ ﻣﻦ ﺑﻌﺪِ ﻗ ﻮﺓٍ ﺃﻧﻜﺎﺛ ﺎً ٬ ﻭﻛﺎﻟﻨ ﺎ ِﻓﺦِ ﻓ ﻲ ﻗﺮﺑ ﺔٍ ﻣﺜﻘﻮﺑ ﺔٍ٬
ﻭﺍﻟﻜﺎﺗﺐِ ﺑﺈﺻﺒﻌﻪِ ﻋﻠﻰ ﺍﻟﻤﺎءِ.
ﻻ ﺗﺤﺰﻥْ : ﻓﺈﻥﱠ ﻋﻤﺮﻙَ ﺍﻟﺤﻘﻴﻘﻲﱠ ﺳﻌﺎﺩﺗُﻚ ﻭﺭﺍﺣﺔُ ﺑﺎﻟِﻚ ٬ ﻓﻼ ﺗُﻨﻔ ﻖْ ﺃﻳﺎﻣ ﻚَ ﻓ ﻲ
ﺍﻟﺤ ْﺰﻥِ ٬ ﻭﺗﺒ ﱢﺬﺭْ ﻟﻴﺎﻟﻴَﻚ ﻓ ﻲ ﺍﻟﻬ ﻢﱢ ٬ ﻭﺗ ﻮﺯﱢﻉ ﺳ ﺎﻋﺎﺗِﻚ ﻋﻠ ﻰ ﺍﻟﻐﻤ ﻮﻡِ ﻭﻻ ﺗ ﺴﺮﻑْ ﻓ ﻲ
ِ ﺣﻴﺎﺗِﻚ ٬ ﻓﺈﻥﱠ ﺍﷲ ﻻ ﻳﺤﺐﱡ ﺍﻟﻤﺴﺮﻓﻴﻦ. ﺇﺿﺎﻋﺔ
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ﻟﻔﺮﺡ ﺑﺘﻮﺑﺔ ﺍﷲ ﻋﻠﻴﻚ
ﺃﻻ ﻳﺸﺮﺡُ ﺻﺪﺭﻙَ ٬ ﻭﻳﺰﻳﻞُ ﻫﻤﱠﻚ ﻭﻏﻤﱠﻚ ٬ ﻭﻳﺠﻠﺐُ ﺳ ﻌﺎﺩﺗﻚ ﻗ ﻮﻝُ ﺭﺑﱢ ﻚ ﺟ ﱠ
ﻞ
ﻋﻠَﻰ ﺃَﻧﻔُﺴِﻬِﻢْ ﻟَﺎ ﺗَﻘْﻨَﻄُ ﻮﺍ ﻣِ ﻦ ﺭﱠﺣْﻤَ ﺔِ ﺍﻟﻠﱠ ﻪِ ﻓﻲ ﻋﻼﻩ ﴿ : ﻗُﻞْ ﻳَﺎ ﻋِﺒَﺎﺩِﻱَ ﺍﻟﱠﺬِﻳﻦَ ﺃَﺳْﺮَﻓُﻮﺍَ
ﻃﺒَﻬُﻢْ ﺑـ » ﻳ ﺎ ﻋﺒ ﺎﺩﻱ« ِ ﺇﻥﱠ ﺍﻟﻠﱠﻪَ ﻳَ ْﻐﻔِﺮُ ﺍﻟﺬﱡﻧُﻮﺏَ ﺟَﻤِﻴﻌﺎًِ ﺇﻧﱠﻪُُ ﻫﻮَ ﺍﻟْ َﻐﻔُﻮﺭُ ﺍﻟﺮﱠﺣِﻴﻢُ ﴾ ؟ ﻓﺨﺎ َ
ﺗﺄﻟﻴﻔﺎً ﻟﻘﻠﻮﺑِﻬِﻢْ ٬ ﻭﺗﺄﻧﻴﺴﺎً ﻷﺭﻭﺍﺣِﻬِﻢْ ٬ ﻭﺧﺺﱠ ﺍﻟﺬﻳﻦ ﺃﺳ ﺮﻓُﻮﺍ ٬ ﻷﻧﻬ ﻢُ ﺍﻟﻤﻜﺜ ﺮﻭﻥ ﻣ ﻦ
ﺍﻟ ﺬﻧﻮﺏِ ﻭﺍﻟﺨﻄﺎﻳ ﺎ ﻓﻜﻴ ﻒ ﺑﻐﻴ ﺮِﻫﻢ ؟ ! ﻭﻧﻬ ﺎﻫْﻢ ﻋ ﻦِ ﺍﻟﻘﻨ ﻮ ﻁِ ﻭﺍﻟﻴ ﺄﺱِ ﻣ ﻦ ﺍﻟﻤﻐﻔ ﺮﺓِ
ﻭﺃﺧﺒﺮ ﺃﻧﻪ ﻳﻐﻔﺮُ ﺍﻟﺬﻧﻮﺏ ﻛﻠﱠﻬﺎ ﻟﻤﻦْ ﺗﺎﺏ ٬ ﻛﺒﻴﺮﻫﺎ ﻭﺻﻐﻴﺮَﻫﺎ ٬ ﺩﻗﻴﻘﻬﺎ ﻭﺟﻠﻴﻠَﻬ ﺎ . ﺛ ﻢ
ﻭﺻﻒَ ﻧﻔﺴﻪ ﺑﺎﻟﻀﻤﺎﺋﺮِ ﺍﻟﻤﺆﻛﺪﺓِ ٬ ﻭ » ﺍﻟـ « ﺍﻟﺘﻌﺮﻳ ﻒِ ﺍﻟﺘ ﻲ ﺗﻘﺘ ﻀﻲ ﻛﻤ ﺎﻝ ﺍﻟ ﺼﻔﺔِ
٬ ﻓﻘﺎﻝِ ﴿ : ﺇﻧﱠﻪُُ ﻫﻮَ ﺍ ْﻟ َﻐﻔُﻮﺭُ ﺍﻟﺮﱠﺣِﻴﻢُ. ﴾
ﻇﻠَﻤُ ﻮﺍْ ﺃﻻ ﺗﺴﻌﺪُ ﻭﺗﻔﺮﺡُ ﺑﻘﻮِﻟﻪِ ﺟﻞﱠ ﻓﻲ ﻋﻼﻩ ﴿ : ﻭَﺍﻟﱠﺬِﻳﻦَ ﺇِﺫَﺍَ ﻓ َﻌﻠُﻮﺍْ ﻓَﺎﺣِ ﺸَﺔًَ ﺃﻭَْ
ﺳ َﺘﻐْﻔَﺮُﻭﺍْ ﻟِ ُﺬﻧُﻮ ِﺑ ِﻬﻢْ ﻭَﻣَ ﻦَ ﻳ ْﻐﻔِ ﺮُ ﺍﻟ ﺬﱡﻧُﻮﺏَ ﺇِﻻﱠ ﺍﻟﻠّ ﻪَُ ﻭﻟَ ﻢْ ﻳُ ﺼِﺮﱡﻭﺍْ ﺃَﻧْﻔُﺴَﻬُﻢْ ﺫَﻛَﺮُﻭﺍْ ﺍﻟﻠّﻪَ ﻓَﺎ ْ
ﻋﻠَﻰ ﻣَﺎَ ﻓ َﻌﻠُﻮﺍْ ﻭَ ُﻫﻢْ ﻳَﻌْﻠَﻤُﻮﻥَ ﴾ ؟! َ
ﺴ َﺘﻐْﻔِﺮِ ﺍﻟﻠّ ﻪَﻈﻠِ ﻢَْ ﻧﻔْ ﺴَﻪُ ﺛُ ﻢﱠ ﻳَْ ﻭﻗﻮِﻟﻪِ ﺟﻞﱠ ﻓﻲ ﻋﻼﻩ ﴿ : ﻭَ ﻣَ ﻦَ ﻳﻌْﻤَ ﻞْ ﺳُ ﻮءﺍً ﺃَﻭْ ﻳَ ْ
ﻳَﺠِﺪِ ﺍﻟﻠّﻪَ ﻏَﻔُﻮﺭﺍً ﺭﱠﺣِﻴﻤﺎً ﴾ ؟!
ﺧ ْﻠﻜُﻢ ﻭﻗﻮِﻟﻪِ ﴿ : ﺇِﻥ ﺗَ ْ
ﺠﺘَ ِﻨﺒُﻮﺍْ ﻛَﺒَﺂﺋِﺮَ ﻣَ ﺎ ﺗُ ْﻨﻬَ ﻮْﻥَ ﻋَﻨْ ﻪُُ ﻧﻜَﻔﱢ ﺮْ ﻋَ ﻨ ُﻜﻢْ ﺳَ ﱢﻴﺌَﺎ ِﺗﻜُﻢَْ ﻭﻧُ ﺪْ ِ
ﻣﱡﺪْﺧَﻼً ﻛَﺮِﻳﻤﺎً ﴾ ؟!
ﺴ ُﻬﻢْ ﺟَ ﺂﺅُﻭﻙَ ﻓَﺎﺳَْ ﺘﻐْﻔَﺮُﻭﺍْ ﻭﻗﻮﻟِ ﻪِ ﻋ ﺰﱠ ﻣ ﻦ ﻗﺎﺋ ﻞٍَ ﴿ : ﻭﻟَ ﻮَْ ﺃ ﱠﻧﻬُ ﻢْ ﺇِﺫ ﱠ
ﻇﻠَﻤُ ﻮﺍْ ﺃَﻧﻔَُ
ﺍﻟﻠّﻪَ ﻭَﺍﺳْﺘَ ْﻐﻔَﺮََ ﻟ ُﻬﻢُ ﺍﻟﺮﱠﺳُﻮﻝَُ ﻟﻮَﺟَﺪُﻭﺍْ ﺍﻟﻠّﻪََ ﺗﻮﱠﺍﺑﺎً ﺭﱠﺣِﻴﻤﺎً ﴾ ؟!
ﻭﻗﻮِﻟﻪِ ﺗﻌﺎﻟﻰ ﴿ : ﻭَِﺇﻧﱢﻲ ﻟَ َﻐﻔﱠﺎﺭٌ ﻟﱢﻤَﻦ ﺗَﺎﺏَ ﻭَﺁ َﻣﻦََ ﻭﻋَ ِﻤﻞَ ﺻَﺎﻟِﺤﺎًُ ﺛﻢﱠ ﺍﻫْﺘَﺪَﻯ ﴾ ؟!
ﻏﻔِﺮْ ﻟِ ﻲﻇﻠَﻤْﺖُ ﻧَﻔْ ﺴِﻲ ﻓَ ﺎ ْ ﻭﻟﻤﺎ ﻗَﺘَﻞَ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡُ ﻧﻔﺴﺎً ﻗﺎﻝ ﴿ : ﺭَﺏﱢِ ﺇﻧﱢﻲَ
َ ﻓﻐَﻔَﺮَ ﻟَﻪُ.﴾
ﻻ ﲢﺰﻥ
54
ﻭﻗﺎﻝ ﻋﻦ ﺩﺍﻭﺩَ ﺑﻌﺪﻣﺎ ﺗﺎﺏ ﻭﺃﻧ ﺎﺏَ ﴿ : ﻓ َﻐﻔَ ْﺮﻧَ ﺎ ﻟَ ﻪَُ ﺫﻟِ ﻚَ ﻭَِﺇﻥﱠ ﻟَ ﻪُ ﻋِﻨَ ﺪﻧَﺎ ﻟَ ُﺰﻟْﻔَ ﻰ
ﺴﻦَ ﻣَﺂﺏٍ. ﴾ ﻭَﺣُ ْ
ﺳﺒﺤﺎ َﻧﻪُ ﻣﺎ ﺃﺭﺣَﻤﻪُ ﻭﺃﻛﺮﻣَﻪُ !! ﺣﺘﻰ ﺇﻧ ﻪ ﻋ ﺮﺽ ﺭﺣﻤﺘ ﻪ ﻭﻣﻐﻔﺮﺗ ﻪ ﻟﻤ ﻦْ ﻗ ﺎﻝَ
ﻼﺛَﺔٍ ﻭَﻣَ ﺎ ﻣِ ﻦِْ ﺇﻟَ ـﻪٍ ﺇِﻻﱠ ﻳﻠﺒﺘﺜﻠﻴﺚِ ٬ ﻓﻘﺎﻝ ﻋﻨﻬﻢ ﴿ : ﻟﱠﻘَﺪَْ ﻛﻔَﺮَ ﺍﻟﱠﺬِﻳﻦَ ﻗَﺎﻟُﻮﺍِْ ﺇﻥﱠ ﺍﻟﻠّﻪَ ﺛَﺎﻟِﺚَُ ﺛ َ
ﺇِﻟَ ـﻪٌ ﻭَﺍﺣِ ﺪٌ ﻭَﺇِﻥ ﻟﱠ ﻢْ ﻳَﻨﺘَﻬُ ﻮﺍْ ﻋَﻤﱠ ﺎَ ﻳﻘُﻮﻟُ ﻮﻥََ ﻟﻴَﻤَ ﺴﱠﻦﱠ ﺍﻟﱠ ﺬِﻳﻦََ ﻛﻔَ ﺮُﻭﺍْ ﻣِ ﻨْﻬُﻢْ ﻋَ ﺬَﺍﺏٌ
ﺃَﻟِﻴﻢٌ { 73 } ﺃَﻓَﻼََ ﻳﺘُﻮﺑُﻮﻥَِ ﺇﻟَﻰ ﺍﻟﻠّﻪَِ ﻭﻳَﺴْﺘَ ْﻐﻔِﺮُﻭﻧَﻪُ ﻭَﺍﻟﻠّﻪُ ﻏَﻔُﻮﺭٌ ﺭﱠﺣِﻴﻢٌ. ﴾
ﻭﻳﻘﻮﻝُ r ﻓﻴﻤﺎ ﺻﺢﱠ ﻋﻨ ﻪُ )) : ﻳﻘ ﻮﻝُ ﺍﷲُ ﺗﺒ ﺎﺭﻙَ ﻭﺗﻌ ﺎﻟﻰ : ﻳ ﺎ ﺍﺑ ﻦ ﺁﺩﻡ ٬ ﺇﻧ ﻚ
ﻣﺎ ﺩﻋﻮﺗﻨﻲ ﻭﺭﺟﻮﺗﻨﻲ ﺇﻻ ﻏﻔﺮْﺕُ ﻟﻚ ﻋﻠﻰ ﻣﺎ ﻛ ﺎﻥ ﻣﻨ ﻚ ﻭﻻ ﺃﺑ ﺎﻟﻲ ٬ ﻳ ﺎ ﺍﺑ ﻦ ﺁﺩﻡ٬
ﻟﻮْ ﺑﻠﻐﺖْ ﺫﻧﻮﺑُﻚ ﻋَﻨَﺎﻥَ ﺍﻟﺴﻤﺎءِ ٬ ﺛﻢﱠ ﺍﺳﺘﻐﻔﺮﺗﻨﻲ ﻏﻔﺮﺕُ ﻟﻚ ﻭﻻ ﺃُﺑﺎﻟﻲ ٬ ﻳ ﺎ ﺍﺑ ﻦ ﺁﺩﻡ
٬ ﻟﻮ ﺃﺗﻴﺘﻨﻲ ﺑﻘُﺮﺍﺏِ ﺍﻷﺭﺽِ ﺧﻄﺎﻳﺎ ﺛﻢ ﻟﻘﻴﺘﻨﻲ ﻻ ﺗﺸﺮﻙُ ﺑﻲ ﺷ ﻴﺌﺎً ٬ ﻷﺗﻴﺘُ ﻚ ﺑﻘﺮﺍﺑِﻬ ﺎ
ﻣﻐﻔﺮﺓً. ((
ﻭﻓﻲ ﺍﻟﺼﺤﻴﺢ ﻋﻨﻪُ r ﺃﻧﻪ ﻗﺎﻝ )) : ﺇﻥﱠ ﺍﷲ ﻳﺒﺴُﻂُ ﻳ ﺪﻩُ ﺑﺎﻟﻠﻴ ﻞِ ﻟﻴﺘ ﻮﺏَ ﻣ ﺴﻲءُ
ﺍﻟﻨﻬ ﺎﺭِ ٬ ﻭﻳﺒ ﺴُﻂُ ﻳ ﺪﻩُ ﺑﺎﻟﻨﻬ ﺎﺭ ﻟﻴﺘ ﻮﺏ ﻣ ﺴﻲءُ ﺍﻟﻠﻴ ﻞِ ٬ ﺣﺘ ﻰ ﺗﻄﻠ ﻊَ ﺍﻟ ﺸﻤﺲُ ﻣ ﻦ
ﻣﻐﺮﺑِﻬﺎ. ((
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻘﺪﺳﻲﱢ )) : ﻳﺎ ﻋﺒ ﺎﺩﻱ ٬ ﺇﻧﻜ ﻢْ ﺗُ ﺬﻧﺒﻮﻥ ﺑﺎﻟﻠﻴ ﻞِ ﻭﺍﻟﻨﻬ ﺎﺭِ ٬ ﻭﺃﻧ ﺎ
ﺃﻏﻔﺮُ ﺍﻟﺬﻧﻮﺏَ ﺟﻤﻴﻌﺎً ٬ ﻓﺎﺳﺘﻐﻔﺮﻭﻧﻲ ﺃﻏﻔﺮْ ﻟﻜﻢ. ((
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟ ﺼﺤﻴﺢِ )) : ﻭﺍﻟ ﺬﻱ ﻧﻔ ﺴﻲ ﺑﻴ ﺪﻩِ ٬ ﻟ ﻮ ﻟ ﻢْ ﺗ ﺬﻧﺒُﻮﺍ ﻟ ﺬﻫﺐَ ﺍﷲُ
ﺑﻜﻢْ ﻭﻟﺠﺎءَ ﺑﻘﻮﻡٍ ﺁﺧﺮﻳﻦ ﻳﺬﻧﺒﻮﻥ ٬ ﻓﻴﺴﺘﻐﻔﺮﻭﻥ ﺍﷲ ٬ ﻓﻴﻐﻔﺮُ ﻟﻬﻢ. ((
ﺨﻔْ ﺖُ ﻋﻠ ﻴﻜﻢ ﻣ ﺎ ﻭﻓﻲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢٍ )) : ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩِ ﻟﻮ ﻟ ﻢْ ﺗ ﺬﻧﺒﻮﺍ ﻟَ ِ
ﻫﻮ ﺃﺷﺪﱡ ﻣﻦ ﺍﻟﺬﻧﺐِ ٬ ﻭﻫﻮ ﺍﻟﻌُﺠْﺐُ. ((
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢ )) : ﻛﻠﱡﻜﻢْ ﺧﻄﱠﺎءٌ ٬ ﻭﺧﻴﺮُ ﺍﻟﺨﻄﱠﺎﺋﻴﻦ ﺍﻟﺘﻮﺍﺑﻮﻥ. ((
ﻭﺻ ﺢﱠ ﻋﻨ ﻪ r ﺃﻧ ﻪ ﻗ ﺎﻝَ )) : ﷲُ ﺃﻓ ﺮﺡُ ﺑﺘﻮﺑ ﺔِ ﻋﺒ ﺪِﻩ ﻣ ﻦ ﺃﺣ ﺪﻛﻢ ﻛ ﺎﻥ ﻋﻠ ﻰ
ﺭﺍﺣﻠﺘِﻪِ ٬ ﻋﻠﻴﻬﺎ ﻃﻌﺎﻣُﻪُ ﻭﺷﺮﺍﺑﻪ ٬ ﻓﻀﻠﱠﺖ ﻣﻨﻪُ ﻓﻲ ﺍﻟﺼﺤﺮﺍء ٬ ﻓﺒﺤ ﺚ ﻋﻨﻬ ﺎ ﺣﺘ ﻰ
ﺃ ِﻳﺲَ ٬ ﻓﻨﺎﻡ ﺛﻢ ﺍﺳﺘﻴﻘﻆ ﻓﺈﺫﺍ ﻫﻲ ﻋﻨﺪ ﺭﺃﺳِﻪ ٬ ﻓﻘﺎﻝ : ﺍﻟﻠﻬﻢﱠ ﺃﻧﺖ ﻋﺒﺪﻱ ٬ ﻭﺃﻧﺎ ﺭ ﱡﺑﻚَ
. ﺃﺧﻄﺄ ﻣﻦ ﺷﱠﺪﺓِ ﺍﻟﻔﺮﺡِ. ((
ﻭﺻﺢﱠ ﻋﻨﻪ r ﺃﻧﻪ ﻗﺎﻝَ )) : ﺇﻥﱠ ﻋﺒﺪﺍً ﺃﺫﻧﺐ ﺫﻧﺒﺎً ﻓﻘﺎﻝ : ﺍﻟﻠﻬﻢ ﺍﻏﻔ ﺮْ ﻟ ﻲ ﺫﻧﺒ ﻲ
ﻓﺈﻧﻪُ ﻻ ﻳﻐﻔﺮُ ﺍﻟﺬﻧﻮﺏَ ﺇﻻ ﺃﻧﺖ ٬ ﺛﻢ ﺃﺫﻧﺐ ﺫﻧﺒﺎً ٬ ﻓﻘ ﺎﻝ : ﺍﻟﻠﻬ ﻢﱠ ﺍﻏﻔ ﺮْ ﻟ ﻲ ﺫﻧﺒ ﻲ ﻓﺈﻧ ﻪ
ﻻ ﻳﻐﻔﺮُ ﺍﻟ ﺬﻧﻮﺏَ ﺇﻻ ﺃﻧ ﺖ ٬ ﺛ ﻢ ﺃﺫﻧ ﺐ ﺫﻧﺒ ﺎً ٬ ﻓﻘ ﺎﻝ : ﺍﻟﻠﻬ ﻢﱠ ﺍﻏﻔ ﺮْ ﻟ ﻲ ﺫﻧﺒ ﻲ ﻓﺈﻧ ﻪ ﻻ
ﻳﻐﻔﺮُ ﺍﻟﺬﻧﻮﺏَ ﺇﻻ ﺃﻧﺖ . ﻓﻘﺎ ﻝ ﺍﷲُ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ﻋﻠِ ﻢَ ﻋ ﺒ ﺪﻱ ﺃﻥﱠ ﻟ ﻪ ﺭﺑّ ﺎً ﻳﺄﺧ ﺬُ ﺑﺎﻟ ﺬﻧﺐِ٬
ﻭﻳﻌﻔﻮ ﻋﻦ ﺍﻟﺬﻧﺐِ ٬ ﻓﻠﻴﻔﻌﻞْ ﻋﺒﺪﻱ ﻣﺎ ﺷﺎء.((
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55
ﻭﺍﻟﻤﻌﻨﻰ : ﻣﺎ ﺩﺍﻡ ﺃﻧﻪُ ﻳﺘﻮﺏُ ﻭﻳﺴﺘﻐﻔﺮُ ﻭﻳﻨﺪﻡُ ٬ ﻓﺈﻧﻲ ﺃﻏﻔﺮُ ﻟﻪ.
********************* ******************
ﻛﻞﱡ ﺷﻲءٍ ﺑﻘﻀﺎءٍ ﻭﻗﺪَﺭ
ﻛﻞﱡ ﺷﻲءٍ ﺑﻘﻀﺎءٍ ﻭﻗﺪﺭٍ ٬ ﻭﻫﺬﺍ ﻣﻌﺘﻘﺪُ ﺃﻫﻞِ ﺍﻹﺳﻼﻡِ ٬ ﺃﺗﺒﺎﻉِ ﺭﺳ ﻮﻝِ ﺍﻟﻬ ﺪﻯr
؛ ﺃﻧﻪُ ﻻ ﻳﻘﻊُ ﺷﻲءٌ ﻓﻲ ﺍﻟﻜﻮﻥِ ﺇﻻ ﺑﻌﻠﻢِ ﺍﷲِ ﻭﺑﺈﺫﻧِﻪ ﻭﺑﺘﻘﺪﻳﺮِﻩ.
﴿ ﻣَﺎَ ﺃﺻَﺎﺏَ ﻣِﻦ ﱡﻣﺼِﻴﺒَﺔٍ ﻓِﻲ ﺍ ْﻟﺄَﺭْﺽَِ ﻭﻟَﺎ ﻓِ ﻲ ﺃَﻧﻔُ ﺴِ ُﻜﻢْ ﺇِﻟﱠ ﺎ ﻓِ ﻲِ ﻛﺘَ ﺎﺏٍ ﻣﱢ ﻦَ ﻗﺒْ ﻞِ
ﻋﻠَﻰ ﺍﻟﻠﱠﻪِ ﻳَﺴِ ﻴﺮٌ. ﴾ ﺃَﻥ ﱠﻧﺒْﺮَﺃَﻫَﺎِ ﺇﻥﱠَ ﺫِﻟﻚََ
ﺧَﻠ ْﻘﻨَﺎﻩُِ ﺑﻘَﺪَﺭٍ. ﴾
ﺷﻲْءٍَ ِ ﴿ ﺇﻧﱠﺎُ ﻛﻞﱠَ
ﺸﻲْءٍ ﻣﱢ ﻦَ ﺍﻟْﺨَ ﻮﻑْ ﻭَﺍﻟْﺠُ ﻮﻉِ ﻭَﻧَﻘْ ﺺٍ ﻣﱢ ﻦَ ﺍﻷَﻣَ ﻮَﺍﻝِ ﻭَﺍﻷﻧﻔُ ﺲِ َ ﴿ ﻭَﻟﻨَ ْﺒﻠَُ ﻮ ﱠﻧ ُﻜﻢْ ﺑَِ
ﻭَﺍﻟﺜﱠﻤَﺮَﺍﺕَِ ﻭﺑَﺸﱢﺮِ ﺍﻟﺼﱠﺎﺑِﺮِﻳﻦَ. ﴾
ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ )) : ﻋﺠﺒ ﺎً ﻷﻣ ﺮِ ﺍﻟﻤ ﺆﻣﻦِ !! ﺇﻥﱠ ﺃﻣ ﺮﻩَ ﻛﻠﱠ ﻪ ﻟ ﻪ ﺧﻴ ﺮ ٬ ﺇﻥْ
ﺃﺻﺎﺑْﺘﻪُ ﺳﺮﱠﺍءُ ﺷﻜﺮ ﻓﻜﺎﻥ ﺧﻴﺮﺍً ﻟ ﻪ ٬ ﻭﺇﻥْ ﺃﺻ ﺎﺑﺘْﻪ ﺿ ﺮﱠﺍءُ ﺻ ﺒﺮ ﻓﻜ ﺎﻥ ﺧﻴ ﺮﺍً ﻟ ﻪ٬
ﻭﻟﻴﺲَ ﺫﻟﻚ ﺇﻻ ﻟﻠﻤﺆﻣﻦ. ((
ﻭﺻ ﺢﱠ ﻋﻨ ﻪ r ﺃﻧ ﻪ ﻗ ﺎﻝ )) : ﺇﺫﺍ ﺳ ﺄﻟﺖَ ﻓﺎﺳ ﺄﻝِ ﺍﷲَ ٬ ﻭﺇﺫﺍ ﺍﺳ ﺘﻌﻨﺖ ﻓﺎﺳ ﺘﻌﻦْ
ﺑﺎﷲِ ٬ ﻭﺍﻋﻠﻢْ ﺃﻥﱠ ﺍﻷﻣﺔَ ﻟﻮ ﺍﺟﺘﻤﻌُﻮﺍ ﻋﻠﻰ ﺃﻥْ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲءٍ ﻟﻢ ﻳﻨﻔﻌ ﻮﻙَ ﺇﻻ ﺑ ﺸﻲءٍ
ﻗﺪ ﻛﺘﺒﻪُ ﺍﷲُ ﻟﻚ ٬ ِ ﻭﺇﻥ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﱡﻭﻙَ ﺑ ﺸﻲءٍ ﻟ ﻢ ﻳ ﻀﺮﱡﻭﻙ ﺇﻻ ﺑ ﺸﻲءٍ
ﻗﺪْ ﻛﺘﺒﻪُ ﺍﷲُ ﻋﻠﻴﻚَ ٬ ﺭُﻓﻌﺖِ ﺍﻷﻗﻼﻡُ ٬ ﻭﺟﻔﱠﺖِ ﺍﻟﺼﺤﻒُ. ((
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢ ﺃﻳﻀﺎً )) : ﻭﺍﻋﻠﻢْ ﺃﻥ ﻣ ﺎ ﺃﺻ ﺎﺑﻚ ﻟ ﻢ ﻳﻜﻨ ﻊ ﻟِﻴﺨﻄﺌَ ﻚ٬
ﻭﻣﺎ ﺃﺧﻄﺄﻙَ ﻟﻢْ ﻳﻜﻦ ﻟﻴﺼﻴﺒَﻚ. ((
ﻭﺻﺢﱠ ﻋﻨﻪ r ﺃﻧﻪ ﻗﺎﻝَ )) : ﺟﻒﱠ ﺍﻟﻘﻠﻢُ ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﺑﻤﺎ ﺃﻧﺖ ﻻﻕٍ. ((
ﻭﺻ ﺢﱠ ﻋﻨ ﻪ r ﺃﻧ ﻪُ ﻗ ﺎﻝَ )) : ﺍﺣ ﺮﺹْ ﻋﻠ ﻰ ﻣ ﺎ ﻳﻨﻔﻌُ ﻚ ٬ ﻭﺍﺳ ﺘﻌﻦُ ﺑ ﺎﷲِ ﻭﻻ
ﺗﻌﺠﺰْ ٬ ﻭﻻ ﺗﻘﻞْ : ﻟﻮ ﺃﻧ ﻲ ﻓﻌﻠ ﺖُ ﻛ ﺬﺍ ﻟﻜ ﺎﻥ ﻛ ﺬﺍ ﻭﻛ ﺬﺍ ٬ ﻭﻟﻜ ﻦْ ﻗ ﻞْ : ﻗ ﺪﱠﺭ ﺍﷲُ ﻭﻣ ﺎ
ﺷﺎءَ ﻓَﻌَﻞَ. ((
ﻭﻓﻲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢٍ ﻋﻨﻪ )) : r ﻻ ﻳﻘﻀﻲ ﺍﷲُ ﻗﻀﺎءً ﻟﻠﻌﺒﺪِ ﺇﻻ ﻛﺎﻥ ﺧﻴﺮﺍً ﻟ ﻪ
. ((
ﺧﻴْﺮٌ ﻟﻠﻌﺒﺪِ ؟ ﻗﺎﻝَ : ﻧﻌﻢْ ﺳُﺌﻞ ﺷﻴﺦُ ﺍﻹﺳﻼﻡِ ﺍﺑﻦُ ﺗﻴﻤﻴﺔَ ﻋﻦ ﺍﻟﻤﻌﺼﻴﺔِ : ﻫﻞْ ﻫﻲََ
ﺑﺸﺮﻃِﻬﺎ ﻣﻦ ﺍﻟﻨﺪﻡِ ﻭﺍﻟﺘﻮﺑﺔِ ٬ ﻭﺍﻻﺳﺘﻐﻔﺎﺭِ ﻭﺍﻻﻧﻜﺴﺎﺭِ.
ﻭﻗﻮﻟُ ﻪ ﺳ ﺒﺤﺎﻧﻪ ﴿ : ﻭَﻋَ ﺴَﻰ ﺃَﻥَ ﺗﻜْﺮَﻫُ ﻮﺍْ ﺷَ ﻴْﺌﺎً ﻭَﻫُ ﻮََ
ﺧﻴْ ﺮٌ ﻟﱠﻜُ ﻢَْ ﻭﻋَ ﺴَﻰ ﺃَﻥ
ﺗُﺤِﺒﱡﻮﺍْ ﺷَﻴْﺌﺎً ﻭَ ُﻫﻮَ ﺷَﺮﱞ ﱠﻟﻜُﻢْ ﻭَﺍﻟﻠّﻪَُ ﻳ ْﻌَﻠﻢُ ﻭَﺃَﻧ ُﺘﻢْ ﻻََ ﺗ ْﻌﻠَﻤُﻮﻥَ. ﴾
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ﺗﺠﺮﻱ ﺍﻟﻤﻘﺎﺩﻳﺮُ ﻋﻠﻰ ﻏْ ﺮ ِﺯ ﻫ ﻲَ ﺍﻟﻤﻘ ﺎﺩﻳﺮُ ﻓﻠُﻤﻨ ﻲ ﺃﻭ
************************ ﺑَ ﺮْ
***************** ﻹ
ﺍ ِ ﻓَ ﺬَﺭْ
ﺍﻧﺘﻈﺮِ ﺍﻟﻔﺮَﺝَ
ﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﻋﻨﺪ ﺍﻟﺘﺮﻣ ﺬﻱﱢ » : ﺃﻓ ﻀﻞُ ﺍﻟﻌﺒ ﺎﺩﺓِ : ﺍﻧﺘﻈ ﺎﺭُ ﺍﻟﻔََ ﺮﺝِ َ ﴿ . « ﺃﻟَ ﻴْﺲَ
ﺍﻟﺼﱡﺒْﺢُِ ﺑﻘَﺮِﻳﺐٍ. ﴾
ﺻُﺒْﺢُ ﺍﻟﻤﻬﻤﻮﻣﻴﻦ ﻭﺍﻟﻤﻐﻤﻮﻣﻴﻦ ﻻﺡَ ٬ ﻓ ﺎﻧﻈﺮْ ﺇﻟ ﻰ ﺍﻟ ﺼﺒﺎﺡِ ٬ ﻭﺍﺭﺗﻘ ﺐِ ﺍﻟﻔَْ ﺘﺢَ
ﻣﻦ ﺍﻟﻔﺘﱠﺎﺡِ.
ﺗﻘﻮﻝُ ﺍﻟﻌﺮﺏُ » : ﺇﺫﺍ ﺍﺷﺘﺪﱠ ﺍﻟﺤﺒﻞُ ﺍﻧﻘﻄﻊ. «
ﻭﺍﻟﻤﻌﻨﻰ : ﺇﺫﺍ ﺗﺄﺯﱠﻣﺖِ ﺍﻷﻣﻮﺭُ ٬ ﻓﺎﻧﺘﻈﺮْ ﻓﺮﺟﺎً ﻭﻣﺨﺮﺟﺎً.
ﺠﻌَ ﻞ ﻟﱠ ﻪُ ﻣَﺨْﺮَﺟ ﺎً . ﴾ ﻭﻗ ﺎﻝَ ﺟ ﻞﱠ ﻭﻗ ﺎﻝَ ﺳ ﺒﺤﺎ َﻧﻪُ ﻭﺗﻌ ﺎﻟﻰ ﴿ : ﻭَﻣَ ﻦَ ﻳﺘﱠ ﻖِ ﺍﻟﻠﱠ ﻪَ ﻳَ ْ
ﺷ ﺄﻧُﻪ ﴿ : ﻭَﻣَ ﻦَ ﻳﺘﱠ ﻖِ ﺍﻟﻠﱠ ﻪَُ ﻳﻜَﻔﱢ ﺮْ ﻋَﻨْ ﻪُ ﺳَ ﱢﻴﺌَﺎﺗِﻪَِ ﻭ ُﻳﻌْﻈِ ﻢْ ﻟَ ﻪُ ﺃَﺟْ ﺮﺍً ﴿ . ﴾ ﻭَﻣَ ﻦ ﻳَﺘﱠ ﻖِ ﺍﻟﻠﱠ ﻪَ
ﺠﻌَﻞ ﻟﱠﻪُِ ﻣﻦْ ﺃَﻣْﺮِﻩِ ﻳُﺴْﺮﺍً. ﴾ ﻳَ ْ
ﻭﻗﺎﻟﺖ ﺍﻟ َﻌﺮَﺏُ:
ﺛ ﻢ ﻳ ﺬﻫ ْﺒﻦَ ﻭﻻ ﻳﺠﻨﱠ ﻪْ ﺍﻟﻐَﻤَ ﺮﺍﺕُ ﺛ ﻢﱠَ ﻳﻨْﺠﻠِﻴﻨﱠ ﻪْ
ﻭﻗﺎﻝ ﺁﺧﺮُ:
ﻭﻛﻢْ ﺳﺮﻭﺭٍ ﻗﺪ ﺃﺗﻰ ﺑَ ْﻌﺪَ ﺍﻷﺳ ﻰ ﻛ ﻢْ ﻓ ﺮﺝٍ ﺑَﻌْ ﺪَ ﺇﻳ ﺎﺱٍ ﻗ ﺪ ﺃﺗ ﻰ
ﺣﻠْ ﻮَ ﺍﻟﺠﻨَ ﻰ ﺍﻟﺮﺍﺋ ﻖَ ﻣ ﻦ ﺷَ ﻮْﻙِ ُ ﻣﻦ ﻳﺤﺴﻦِ ﺍﻟﻈ ﻦﱠ ﺑ ﺬﻱ ﺍﻟﻌ ﺮﺵِ
ﺍﻟ ﺴﱠﻔﺎ
ﱠ ﺑﻲ ﻣ ﺎ ﺷ ﺎءَ(( ﺃﻧﺎ ﻋﻨﺪ ﻇﻦﱢ ﻋﺒﺪﻱ ﺑﻲ ٬ ﻓﻠْﻴﻈﻦ ﺟﻨ ﻰ
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ)) :
.
ﺳﻞُ ﻭَﻇَﻨﱡﻮﺍْ ﺃَ ﱠﻧ ُﻬﻢْ ﻗَﺪْ ﻛُ ِﺬﺑُﻮﺍْ ﺟَﺎء ُﻫﻢْ ﻧَ ﺼْﺮُﻧَﺎَ ﻓﻨُﺠﱢ ﻲَ ﻣَ ﻦ ﺳﺘَ ْﻴَﺄﺱَ ﺍﻟﺮﱡ ُ ﴿ ﺣَﺘﱠﻰ ﺇِﺫَﺍ ﺍ ْ
ﻧﱠﺸَﺎء . ﴾
ﻭﻗﻮﻟﻪُ ﺳﺒﺤﺎ َﻧﻪَُ ﴿ : ﻓِﺈﻥﱠ ﻣَﻊَ ﺍ ْﻟﻌُﺴْﺮِ ﻳُﺴْﺮﺍًِ { 5 } ﺇﻥﱠ ﻣَﻊَ ﺍ ْﻟﻌُﺴْﺮِ ﻳُﺴْﺮﺍً. ﴾
ﻗ ﺎﻝ ﺑﻌ ﺾُ ﺍﻟﻤﻔ ﺴﺮﻳﻦ – ﻭﺑﻌ ﻀُﻬُﻢ ﻳﺠﻌﻠُ ﻪُ ﺣ ﺪﻳﺜﺎً )) : ﻟ ﻦْ ﻳﻐﻠ ﺐَ ﻋُ ﺴْﺮٌ
ﻳُﺴْ َﺮﻳْﻦ. ((
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪَُ ﴿ : ﻟ َﻌﻞﱠ ﺍﻟﻠﱠﻪَ ﻳُﺤْﺪِﺙَُ ﺑﻌْﺪََ ﺫِﻟﻚَ ﺃَﻣْﺮﺍً. ﴾
ﻭﻗ ﺎﻝَ ﺟ ﻞﱠ ﺍﺳ ﻤُﻪ ﴿ : ﺃَﻻِ ﺇﻥﱠ ﻧَ ﺼْﺮَ ﺍﻟﻠّ ﻪِ ﻗَﺮِﻳ ﺐٌِ ﴿ . ﴾ ﺇﻥﱠ ﺭَﺣْﻤَ ﺖَ ﺍﻟﻠّ ﻪِ ﻗَﺮِﻳ ﺐٌ ﻣﱢ ﻦَ
ﺍﻟْﻤُﺤْ ﺴِﻨِﻴﻦَ. ﴾
ﺼﺒْﺮِ ٬ ﻭﺃﻥ ﺍﻟﻔََ ﺮﺝَ ﻣَ ﻊَ ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢ )) : ﻭﺍﻋﻠﻢْ ﺃﻥﱠ ﺍﻟﻨﺼْﺮَ ﻣ ﻊ ﺍﻟ ﱠ
ﺍﻟﻜُﺮْﺏِ. ((
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ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻓ ﺄﻗﺮﺏُ ﺍﻷﻣ ﺮِ ﺃﺩﻧ ﺎﻩُ ﺇﻟ ﻰ ﺇﺫﺍ ﺗ ﻀﺎﻳﻖَ ﺃﻣ ﺮٌ ﻓ ﺎﻧﺘﻈﺮْ
ﺍﻟﻔَ ﺮﺝِ ﻭﻗﺎﻝ ﺁﺧﺮُ ﻓَ: ﺮَﺣ ﺎً
ﻓ ﻲ ﺷ ﺆﻭﻥٍ ﺗﻜ ﻮﻥُ ﺃﻭ ﻻ ﺳ ﻬﺮﺕْ ﺃﻋ ﻴﻦٌ ﻭﻧﺎﻣ ﺖْ
ﻥُ
ﻮﻥُ ُﻨ ﻮ
ﺗﻜ
ـ ﻼﻧُﻚ ﺍﻟﻬﻤ ﻮﻡَ ﺟ ﻥُ
ﻋﻴ ﺤِ ﻮﻤْ ـ
ﻓﺪﻉِ ﺍﻟﻬﻢﱠ ﻣﺎ ﺍﺳ ﺘﻄﻌﺖَ ﻓ
ـﺲِ ﺳﻴﻜﻔﻴﻚَ ﻓﻲ ﻏﺪٍ ﻣﺎ ﺇﻥ ﺭﺑّﺎً ﻛﻔﺎﻙَ ﻣ ﺎ ﻛ ﺎﻥَ ﺑﺎﻷﻣ ـ
ﻳﻜﻮﻥُ ﻭﻗﺎﻝ ﺁﺧﺮُ:
ﻭﻻ ﺗﻨ ﺎﻣﻦﱠ ﺇﻻ ﺧ ﺎﻟﻲ ﺩﻉِ ﺍﻟﻤﻘ ﺎﺩﻳﺮَ ﺗﺠ ﺮﻱ ﻓ ﻲ
ﻝِ
ﺍﻟﺒ ﺎ ﻰ
ﻳﻐﻴّ ﺮُ ﺍﷲُ ﻣِ ﻦ ﺣ ﺎﻝٍ ﺇﻟ ِﻬ ﻦٍ ﺎ
ﻣ ﺎ ﺑ ﻴﻦَ ﻏﻤ ﻀﺔِ ﻋْ ﻴ ﺃﻋ ﱠﻨﺘ
ﺣ ﺎﻝِ
************************** ِﻬ ﺎ
********** ﻭﺍﻧﺘﺒﺎﻫﺘ
ﻭﻗﻔــﺔ
ﻻ ﺗﺤ ﺰﻥْ : ﻓ ﺈﻥﱠ ﺃﻣﻮﺍﻟ ﻚ ﺍﻟﺘ ﻲ ﻓ ﻲ ﺧﺰﺍﻧﺘِ ﻚ ﻭﻗ ﺼﻮﺭَﻙ ﺍﻟ ﺴﺎﻣﻘﺔَ ٬ ﻭﺑ ﺴﺎﺗﻴﻨَﻚ
ﺍﻟﺨﻀﺮﺍءَ ٬ ﻣﻊ ﺍﻟﺤﺰﻥِ ﻭﺍﻷﺳﻰ ﻭﺍﻟﻴﺄﺱِ : ﺯﻳﺎﺩﺓٌ ﻓﻲ ﺃﺳَﻔِﻚَ ﻭﻫﻤﱢﻚَ ﻭﻏﻤﱢﻚَ.
ﻻ ﺗﺤ ﺰﻥْ : ﻓ ﺈﻥﱠ ﻋﻘ ﺎﻗﻴﺮ ﺍﻷﻃﺒ ﺎء ٬ ﻭﺩﻭﺍء ﺍﻟ ﺼﻴﺎﺩﻟﺔِ ٬ ﻭﻭﺻ ﻔﺔَ ﺍﻟﻄﺒﻴ ﺐِ ﻻ
ﺗﺴﻌﺪُﻙَ ٬ ﻭﻗﺪْ ﺃﺳﻜﻨﺖ ﺍﻟﺤﺰﻥ ﻗﻠﺒَﻚ ٬ ﻭﻓﺮﺷﺖَ ﻟﻪ ﻋﻴﻨ ﻚ ٬ ﻭﺑ ﺴﻄﺖَ ﻟ ﻪ ﺟﻮﺍﻧﺤَ ﻚ٬
ﻭﺃﻟﺤﻔﺘَﻪ ﺟﻠﺪَﻙ.
ﻻ ﺗﺤﺰﻥْ : ﻭﺃﻧﺖ ﺗﻤﻠﻚُ ﺍﻟﺪﻋﺎءَ ٬ ﻭﺗُﺠﻴﺪُ ﺍﻻﻧﻄ ﺮﺍﺡ ﻋﻠ ﻰ ﻋﺘﺒ ﺎﺕِ ﺍﻟﺮﺑﻮﺑﻴ ﺔِ٬
ﻭﺗُﺤ ﺴﻦُ ﺍﻟﻤ ﺴﻜﻨﺔ ﻋﻠ ﻰ ﺃﺑ ﻮﺍﺏ ﻣﻠِ ﻚِ ﺍﻟﻤﻠ ﻮﻙِ ٬ ﻭﻣﻌ ﻚَ ﺍﻟﺜﻠ ﺚُ ﺍﻷﺧﻴ ﺮُ ﻣ ﻦ ﺍﻟﻠﻴ ﻞِ٬
ﻭﻟﺪﻳﻚَ ﺳﺎﻋﺔُ ﺗﻤﺮﻳﻎ ﺍﻟﺠﺒﻴﻦِ ﻓﻲ ﺍﻟﺴﺠﻮﺩِ.
ﺧﻠَ ﻖَ ﻟ ﻚَ ﺍﻷﺭﺽ ﻭﻣ ﺎ ﻓﻴﻬ ﺎ ٬ ﻭﺃﻧﺒ ﺖ ﻟ ﻚ ﺣ ﺪﺍﺋﻖَ ﺫﺍﺕَ ﻻ ﺗﺤ ﺰﻥْ : ﻓ ﺈﻥﱠ ﺍﷲَ
ﺑﻬﺠ ﺔٍ ٬ ﻭﺑ ﺴﺎﺗﻴﻦ ﻓﻴﻬ ﺎ ﻣ ﻦ ﻛ ﻞﱢ ﺯﻭﺝٍ ﺑﻬ ﻴﺞٍ ٬ ﻭﻧﺨ ﻼً ﺑﺎﺳ ﻘﺎﺕٍ ﻟ ﻪ ﻃﻠ ﻊٌ ﻧ ﻀﻴﺪٌ٬
ﻭﻧﺠﻮﻣﺎً ﻻﻣﻌﺎﺕٍ ٬ ﻭﺧﻤﺎﺋﻞ ﻭﺟﺪﺍﻭﻝ ٬ ﻭﻟﻜﻨﱠﻚ ﺗﺤﺰﻥ!!
ﻄﻠْ ﻖ ٬ ﻭﺗﻤ ﺸﻲ ﻻ ﺗﺤﺰﻥْ : ﻓﺄﻧﺖ ﺗﺸﺮﺏُ ﺍﻟﻤﺎء ﺍﻟ ﺰﻻﻝ ٬ ﻭﺗﺴﺘﻨ ﺸﻖُ ﺍﻟﻬ ﻮﺍء ﺍﻟ ﱠ
ﻋﻠﻰ ﻗﺪﻣﻴْﻚ ﻣﻌﺎﻓﻰ ٬ ﻭﺗﻨﺎﻡ ﻟﻴﻠﻚَ ﺁﻣﻨﺎً.
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ﺃﻛﺜِﺮْ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭِ
ﻻ ﲢﺰﻥ
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ﻋﻠَْ ﻴﻜُﻢ
ﻏﻔﱠ ﺎﺭﺍً { 10 } ﻳُﺮْﺳِ ﻞِ ﺍﻟ ﺴﱠﻤَﺎءَ ﴿ ﻓَﻘُﻠْ ﺖُ ﺍﺳْ ﺘَ ْﻐﻔِﺮُﻭﺍَ ﺭ ﱠﺑﻜُ ﻢِْ ﺇﻧﱠ ﻪُ ﻛَ ﺎﻥََ
ﺠﻌَﻞ ﱠﻟﻜُﻢَْ ﺃ ْﻧﻬَﺎﺭﺍً. ﴾
ﺠﻌَﻞ ﱠﻟﻜُﻢْ ﺟَﻨﱠﺎﺕٍ ﻭَﻳَ ْ ﻣﱢﺪْﺭَﺍﺭﺍًَ { 11 } ﻭﻳُﻤْﺪِ ْﺩﻛُﻢِْ ﺑﺄَ ْﻣﻮَﺍﻝٍ ﻭَ َﺑﻨِﻴﻦَ ﻭَﻳَ ْ
ﻓ ﺄﻛﺜﺮ ﻣ ﻦ ﺍﻻﺳ ﺘﻐﻔﺎﺭِ ٬ ﻟﺘ ﺮﻯ ﺍﻟﻔ ﺮَﺡَ ﻭﺭﺍﺣ ﺔَ ﺍﻟﺒ ﺎﻝِ ٬ ﻭﺍﻟ ﺮﺯﻕ ﺍﻟﺤ ﻼﻝِ٬
ﻭﺍﻟﺬﺭﻳﺔ ﺍﻟﺼﺎﻟﺤﺔَ ٬ ﻭﺍﻟﻐﻴﺚَ ﺍﻟﻐﺰﻳﺮَ.
ﺳ َﺘﻐْﻔِﺮُﻭﺍْ ﺭَﺑﱠ ُﻜﻢُْ ﺛﻢﱠ ﺗُﻮﺑُﻮﺍْ ﺇَِﻟﻴْﻪِ ﻳُ َﻤ ﱢﺘ ْﻌﻜُﻢ ﱠﻣﺘَﺎﻋﺎً ﺣَ ﺴَﻨﺎًِ ﺇﻟَ ﻰ ﺃَﺟَ ﻞٍ ﻣﱡ ﺴَﻤﻰ ﴿ ﻭَﺃَﻥِ ﺍ ْ
ﻀﻞٍ ﻓَﻀْﻠَﻪُ . ﴾ َ ﻭ ُﻳﺆْﺕِ ﻛُﻞﱠ ﺫِﻱَ ﻓ ْ
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﻣﻦ ﺃﻛﺜﺮ ﻣﻦَ ﺍﻻﺳﺘﻐﻔﺎﺭِ ﺟﻌﻞَ ﺍﷲُ ﻟ ﻪُ ﻣ ﻦْ ﻛ ﻞﱢ ﻫ ﻢﱟ ﻓَﺮَﺟ ﺎً٬
ﻭﻣﻦ ﻛﻞﱢ ﺿﻴﻖٍ ﻣﺨﺮﺟﺎً. ((
ﻭﻋﻠﻴﻚَ ﺑﺴﻴّﺪِ ﺍﻻﺳﺘﻐﻔﺎﺭ ٬ ﺍﻟﺤﺪﻳﺚُ ﺍﻟﺬﻱ ﻓﻲ ﺍﻟﺒﺨﺎﺭﻱ )) : ﺍﻟﻠﻬﻢﱠ ﺃﻧﺖ ﺭﺑ ﻲ ﻻ
ﺇﻟﻪَ ﺇﻻ ﺃﻧﺖ ٬ ﺧﻠﻘﺘﻨﻲ ﻭﺃﻧﺎ ﻋﺒﺪُﻙ ٬ ﻭﺃﻧﺎ ﻋﻠﻰ ﻋﻬﺪِﻙ ﻭﻭﻋﺪِﻙ ﻣﺎ ﺍﺳﺘﻄﻌﺖُ ٬ ﺃﻋ ﻮﺫُ
ﺑﻚ ﻣﻦ ﺷﺮﱢ ﻣﺎ ﺻﻨﻌﺖُ ٬ ﺃﺑﻮءُ ﻟﻚَ ﺑﻨﻌﻤﺘِﻚ ﻋﻠﻲﱠ ٬ ﻭﺃﺑﻮءُ ﺑ ﺬﻧﺒﻲ ﻓ ﺎﻏﻔِﺮْ ﻟ ﻲ ٬ ﻓﺈﻧ ﻪُ
ﻻ ﻳﻐﻔﺮُ ﺍﻟﺬ ﻧﻮﺏ ﺇﻻ ﺃﻧﺖ. ((
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ﻋﻠﻴﻚَ ﺑﺬﻛﺮِ ﺍﷲِ ﺩﺍﺋﻤﺎً
ﻗ ﺎﻝ َ ﺳ ﺒﺤﺎﻧﻪ ﴿ : ﺃَﻻَ ﺑِِ ﺬﻛْﺮِ ﺍﻟﻠّ ﻪِ ﺗَﻄْﻤَِ ﺌﻦﱡ ﺍ ْﻟ ُﻘﻠُ ﻮﺏُ . ﴾ ﻭﻗ ﺎﻝ ﴿ : ﻓَ ﺎﺫْﻛُﺮُﻭﻧِﻲ
ﺃَ ْﺫﻛُ ْﺮ ُﻛﻢْ . ﴾ ﻭﻗﺎﻝ ﴿ : ﻳَﺎ ﺃَ ﱡﻳﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺍ ْﺫﻛُ ﺮُﻭﺍ ﺍﻟﻠﱠ ﻪَ ﺫِﻛْ ﺮﺍً ﻛَﺜِﻴ ﺮﺍً { 41 } ﻭَﺳَ ﺒﱢﺤُﻮﻩُ
ُ ﺑﻜْ ﺮَﺓً ﻭََﺃﺻِ ﻴﻼً . ﴾ ﻭﻗ ﺎﻝ ﺳ ﺒﺤﺎﻧﻪ ﴿ : ﻳَ ﺎ ﺃَﻳﱡﻬَ ﺎ ﺍﻟﱠ ﺬِﻳﻦَ ﺁ َﻣﻨُ ﻮﺍ ﻟَ ﺎُ ﺗﻠْ ِﻬﻜُ ﻢْ ﺃَﻣْ ﻮَﺍﻟُ ُﻜﻢَْ ﻭﻟَ ﺎ
ﺃَ ْﻭﻟَ ﺎﺩُ ُﻛﻢْ ﻋَ ﻦ ﺫِﻛْ ﺮِ ﺍﻟﻠﱠ ﻪِ . ﴾ ﻭﻗ ﺎﻝ ﴿ : ﻭَﺍﺫْﻛُ ﺮ ﱠﺭﺑﱠ ﻚَ ﺇِﺫَﺍ ﻧَ ﺴِﻴﺖَ . ﴾ ﻭﻗ ﺎﻝ ﴿ : ﻭَﺳَ ﺒﱢﺢْ
ﺴﺒﱢﺤْﻪُ ﻭَﺇِﺩْﺑَﺎﺭَ ﺍﻟﻨﱡﺠُﻮﻡِ . ﴾ ﻭﻗ ﺎ ﻝ ﺳ ﺒﺤﺎﻧﻪ: ﺑِﺤَﻤْﺪَِ ﺭ ﱢﺑﻚَ ﺣِﻴﻦََ ﺗﻘُﻮﻡُ { 48 } ﻭَ ِﻣﻦَ ﺍﻟﱠﻠ ْﻴﻞِ ﻓَ َ
﴿ ﻳَﺎَ ﺃﻳﱡﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍْ ﺇِﺫَﺍ ﻟَﻘِﻴ ُﺘﻢِْ ﻓﺌَﺔً ﻓَﺎﺛْ ُﺒﺘُﻮﺍْ ﻭَﺍ ْﺫﻛُﺮُﻭﺍْ ﺍﻟﻠّﻪَ ﻛَﺜِﻴﺮﺍً ﱠﻟ َﻌﻠﱠ ُﻜﻢْ ﺗُﻔْﻠَﺤُﻮﻥَ. ﴾
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢَِ )) : ﻣ َﺜﻞُ ﺍﻟﺬﻱ ﻳﺬﻛﺮُ ﺭﺑﱠﻪ ﻭﺍﻟﺬﻱ ﻻ ﻳ ﺬﻛﺮُ ﺭﺑﱠ ﻪَ ٬ ﻣﺜَ ﻞُ
ﺍﻟﺤﻲﱢ ﻭﺍﻟﻤﻴﺖِ. ((
ﻭﻗﻮﻟﻪ )) : r ﺳَﺒَ ﻖَ ﺍﻟﻤﻔﺮﱢﺩﻭﻥ . (( ﻗﺎﻟﻮﺍ : ﻣﺎ ﺍﻟﻤﻔﱢﺮﺩﻭﻥ ﻳﺎ ﺭﺳﻮﻝَ ﺍﷲِ ؟ ﻗﺎﻝ
)) ﺍﻟﺬﺍﻛﺮﻭﻥ ﺍﷲ ﻛﺜﻴﺮﺍً ﻭﺍﻟﺬﺍﻛﺮﺍﺕ. ((
ﻭﻓ ﻲ ﺣ ﺪﻳﺚٍ ﺻ ﺤﻴﺢٍ )) : ﺃﻻ ﺃﺧﺒ ﺮُﻛﻢ ﺑﺄﻓ ﻀﻞِ ﺃﻋﻤ ﺎ ِﻟﻜِﻢ ٬ ﻭﺃﺯﻛﺎﻫ ﺎ ﻋﻨ ﺪ
ﻣﻠﻴ ِﻜﻜُﻢْ ﻭﺧﻴْﺮٍ ﻟﻜﻢْ ﻣﻦ ﺇﻧﻔ ﺎﻕِ ﺍﻟ ﺬﻫﺐِ ﻭﺍﻟ ﻮﺭِﻕِ ٬ ﻭﺧﻴ ﺮٍ ﻟﻜ ﻢْ ﻣ ﻦ ﺃﻥ ﺗﻠﻘ ﻮﺍ ﻋ ﺪﻭﱠﻛﻢ
ﻓﺘﻀﺮﺑﻮﺍ ﺃﻋﻨ ﺎﻗ ُﻬﻢْ ﻭﻳ ﻀﺮﺑﻮﺍ ﺃﻋﻨ ﺎ ُﻗ ُﻜﻢْ (( ؟ ﻗ ﺎﻟﻮﺍ : ﺑﻠ ﻰ ﻳ ﺎ ﺭﺳ ﻮﻝ ﺍﷲِ . ﻗ ﺎﻝ)) :
ِ ﺫﻛْﺮُ ﺍﷲِ. ((
ﻻ ﲢﺰﻥ
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ﻭﻓﻲ ﺣﺪﻳﺚ ﺻﺤﻴﺢ : ﺃﻥﱠ ﺭﺟﻼً ﺃﺗﻰ ﺇﻟ ﻰ ﺭﺳ ﻮﻝ r ﻓﻘ ﺎﻝ : ﻳ ﺎ ﺭﺳ ﻮﻝ ﺍﷲِ ﺇ ﱠ
ﻥ
ﺷﺮﺍﺋﻊ ﺍﻹﺳﻼﻡ ﻗﺪْ ﻛُﺜﺮَﺕْ ﻋﻠﻲﱠ ٬ ﻭﺃﻧﺎَ ﻛﺒِﺮْﺕُ ﻓﺄﺧﺒﺮْﻧﻲ ﺑﺸﻲءٍ ﺃﺗﺸﺒﱠﺚُ ﺑﻪِ . ﻗﺎﻝ)) :
ﻻ ﻳﺰﺍﻝُ ﻟﺴ ﺎﻧُﻚَ ﺭﻃْﺒﺎً ﺑﺬﻛﺮِ ﺍﷲِ. ((
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ﻻ ﺗﻴﺄﺱْ ﻣﻦْ ﺭَ ْﻭﺡِ ﺍﷲِ
ِ ﴿ ﺇﻧﱠﻪُ ﻻَ ﻳَ ْﻴَﺄﺱُ ﻣِﻦ ﱠﺭ ْﻭﺡِ ﺍﻟﻠّﻪِ ﺇِﻻﱠ ﺍﻟْ َﻘ ْﻮﻡُ ﺍ ْﻟﻜَﺎﻓِﺮُﻭﻥَ . ﴾
ﻇﻨﱡﻮﺍَْ ﺃﻧﱠﻬُﻢْ ﻗَﺪْ ﻛُ ِﺬﺑُﻮﺍْ ﺟَﺎء ﻫُﻢَْ ﻧﺼْﺮُﻧَﺎ. ﴾ ﺳﻞُ ﻭَ َﺳﺘَ ْﻴَﺄﺱَ ﺍﻟﺮﱡ ُ ﴿ ﺣَﺘﱠﻰ ﺇِﺫَﺍ ﺍ ْ
ﺠ ْﻴﻨَﺎﻩُ ﻣِﻦَ ﺍ ْﻟﻐَﻢﱢَ ﻭﻛَﺬَﻟِﻚَ ﻧُﻨﺠِﻲ ﺍﻟْ ُﻤﺆْﻣِﻨِﻴﻦَ . ﴾
َ ﴿ ﻭﻧَ ﱠ
ﻈﻨُﻮﻧَ ﺎُ { 10 } ﻫﻨَﺎﻟِ ﻚَ ﺍﺑْ ُﺘﻠِ ﻲَ ﺍﻟْﻤُﺆْ ِﻣﻨُ ﻮﻥَ ﻭَ ُﺯﻟْ ِﺰﻟُ ﻮﺍِ ﺯﻟْ ﺰَﺍﻻً
ﻈﻨﱡ ﻮﻥَ ﺑِﺎﻟﻠﱠ ﻪِ ﺍﻟ ﱡ
َ ﴿ ﻭﺗَ ُ
ﺷَﺪِﻳﺪﺍً. ﴾
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ﺍﻋﻒُ ﻋﻤﱠﻦ ﺃﺳﺎ ء ﺇﻟﻴﻚَ
ﺛﻤﻦُ ﺍﻟﻘَﺼَﺎﺹِ ﺍﻟﺒﺎﻫﻆِ ٬ ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺪﻓﻌُﻪ ﺍﻟﻤﻨﺘﻘﻢُ ﻣﻦ ﺍﻟﻨ ﺎﺱِ ٬ ﺍﻟﺤﺎﻗ ﺪُ ﻋﻠ ﻴﻬ ْﻢ
: ﻳﺪﻓﻌُ ﻪ ﻣ ﻦ ﻗﻠﺒِ ﻪ ٬ ﻭﻣ ﻦ ﻟﺤﻤِ ﻪِ ﻭﺩﻣِ ﻪِ ٬ ﻣ ﻦ ﺃﻋ ﺼﺎﺑِﻪ ﻭﻣ ﻦ ﺭﺍﺣﺘِ ﻪِ ٬ ﻭﺳ ﻌﺎﺩﺗِﻪ
ﻭﺳﺮﻭﺭِﻩِ ٬ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥْ ﻳﺘﺸﻔﱠﻰ ٬ ﺃﻭ ﻏﻀﺐَ ﻋﻠﻴﻬِﻢْ ﺃﻭ ﺣَﻘَﺪَ . ﺇﻧﻪ ﺍﻟﺨﺎﺳﺮُ ﺑﻼ ﺷﻚﱟ.
ﻭﻗﺪْ ﺃﺧﺒﺮَ ﻧﺎ ﺍﷲُ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺑ ﺪﻭﺍءِ ﺫﻟ ﻚ ﻭﻋﻼﺟِ ﻪِ ٬ ﻓﻘ ﺎﻝَ ﴿ : ﻭَﺍﻟْﻜَ ﺎﻇِﻤِﻴﻦَ
ﺍﻟْﻐَﻴْﻆَ ﻭَﺍ ْﻟﻌَﺎﻓِﻴﻦَ ﻋَﻦِ ﺍﻟﻨﱠﺎﺱِ. ﴾
ﻭﻗﺎﻝَ ﴿ : ﺧُﺬِ ﺍ ْﻟ َﻌ ْﻔﻮَ ﻭَﺃْﻣُﺮْ ﺑِﺎ ْﻟﻌُ ْﺮﻑِ ﻭَﺃَﻋْﺮِﺽْ ﻋَﻦِ ﺍﻟْﺠَﺎ ِﻫﻠِﻴﻦَ . ﴾
ﻭﻗﺎﻝَ ﴿ : ﺍﺩْﻓَﻊْ ﺑِﺎﱠﻟﺘِﻲ ﻫِ ﻲَ ﺃَﺣَْ
ﺴﻦُ ﻓَ ﺈِﺫَﺍ ﺍﻟﱠ ﺬِﻱ ﺑَﻴْﻨَ ﻚَ ﻭَ َﺑ ْﻴﻨَ ﻪُ ﻋَ ﺪَﺍﻭَﺓٌَ ﻛَﺄﻧﱠ ﻪَُ ﻭﻟِ ﻲﱞ
ﺣَﻤِﻴﻢٌ. ﴾
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ﻋﻨﺪﻙ ﻧﻌﻢ ﻛﺜﻴﺮﺓ
ﻓ ﱢﻜﺮْ ﻓﻲ ﻧِﻌَﻢِ ﺍﷲِ ﺍﻟﺠﻠﻴﻠﺔِ ﻭﻓﻲ ﺃﻋﻄﻴﺎ ِﺗﻪِ ﺍﻟﺠﺰﻳﻠﺔِ ٬ ﻭﺍﺷ ُﻜﺮْﻩُ ﻋﻠ ﻰ ﻫ ﺬﻩِ ﺍﻟ ﻨﻌﻢِ٬
ﻭﺍﻋﻠﻢْ ﺃﻧﻚَ ﻣﻐﻤﻮﺭٌ ﺑﺄﻋﻄﻴﺎ ِﺗﻪِ.
ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﴿ : ﻭَ ﺇِﻥَ ﺗﻌُﺪﱡﻭﺍِْ ﻧﻌْﻤَﺔَ ﺍﻟﻠّﻪِ ﻻَ ﺗُﺤْﺼُﻮﻫَﺎ. ﴾
ﻃﻨَﺔً . ﴾ ﻋَﻠ ْﻴ ُﻜﻢِْ ﻧﻌَﻤَﻪُ ﻇَﺎﻫِﺮَﺓًَ ﻭﺑَﺎ ِ ﻭﻗﺎﻝ ﴿ : ﻭَﺃَ ْ
ﺳﺒَﻎََ
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿ : ﻭَﻣَﺎ ﺑِﻜُﻢ ﻣﱢﻦ ﱢﻧﻌْﻤَﺔٍ ﻓَ ِﻤﻦَ ﺍﻟﻠّﻪِ. ﴾
ﻻ ﲢﺰﻥ
60
ﻋﻴْﻨَ ﻴْﻦِ{ 8 } ﻭﻗ ﺎﻝ ﺳ ﺒﺤﺎﻧﻪ ﻭﻫ ﻮ ﻳﻘ ﺮﺭُ ﺍﻟﻌﺒ ﺪُ ﺑﻨﻌﻤِ ﻪِ ﻋﻠﻴ ﻪَِ ﴿ : ﺃﻟَ ﻢْ ﻧَ ْ
ﺠﻌَ ﻞ ﻟﱠ ﻪَُ
َ ﻭﻟِﺴَﺎﻧﺎً ﻭَﺷَﻔَ َﺘ ْﻴﻦِ { 9 } ﻭَﻫَ َﺪ ْﻳﻨَﺎﻩُ ﺍﻟﻨﱠﺠْﺪَﻳْﻦِ. ﴾
ﻧِ َﻌﻢٌَ ﺗﺘْﺮَﻯ : ﻧﻌﻤﺔُ ﺍﻟﺤﻴﺎﺓِ ٬ ﻭﻧﻌﻤﺔُ ﺍﻟﻌﺎﻓﻴﺔِ ٬ ﻭﻧﻌﻤﺔُ ﺍﻟﺴﻤﻊِ ٬ ﻭﻧﻌﻤ ﺔُ ﺍﻟﺒ ﺼﺮِ٬
ﻭﺍﻟﻴ ﺪﻳﻦِ ﻭﺍﻟ ﺮﺟﻠﻴْﻦ ٬ ﻭﺍﻟﻤ ﺎءِ ﻭﺍﻟﻬ ﻮﺍءِ ٬ ﻭﺍﻟﻐ ﺬﺍءِ ٬ ﻭﻣ ﻦ ﺃﺟﻠﱢﻬ ﺎ ﻧﻌﻤ ﺔُ ﺍﻟﻬﺪﺍﻳ ﺔِ
ﻼﻡُ . ( ﻳﻘﻮﻝُ ﺃﺣﺪُ ﺍﻟﻨﺎﺱِ : ﺃﺗﺮﻳ ﺪُ ﺑﻠﻴ ﻮﻥ ﺩﻭﻻﺭ ﻓ ﻲ ﻋﻴﻨﻴ ﻚ ؟ ﺃﺗﺮﻳُ ﺪ ﺍﻟﺮﺑﺎﻧﻴﺔ ) : ﺍﻹﺳ َ
ﺑﻠﻴﻮﻥ ﺩﻭﻻﺭٍ ﻓﻲ ﺃﺫﻧﻴﻚ ؟ ﺃﺗﺮﻳﺪُ ﺑﻠﻴﻮﻥ ﺩﻭﻻﺭ ﻓﻲ ﺭﺟﻠﻴﻚ ؟ ﺃﺗﺮﻳﺪُ ﺑﻠﻴ ﻮﻥ ﺩﻭﻻﺭٍ ﻓ ﻲ
ﻳﺪﻳﻚ ؟ ﺃﺗﺮﻳﺪُ ﺑﻠﻴﻮﻥ ﺩﻭﻻﺭٍ ﻓﻲ ﻗﻠﺒ ﻚ ؟ ﻛ ﻢْ ﻣ ﻦ ﺍﻷﻣ ﻮﺍﻝِ ﺍﻟﻄﺎﺋﻠ ﺔِ ﻋﻨ ﺪﻙ ﻭﻣ ﺎ ﺃﺩﻳ ﺖَ
ﺷُ ْﻜﺮَﻫﺎ. !!
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ﺍﻟﺪﻧﻴﺎ ﻻ ﺗﺴﺘﺤﻖ ﺍﻟﺤﺰﻥ ﻋﻠﻴﻬﺎ
ﺇﻥﱠ ﻣﻤ ﺎ ﻳﺜﺒ ﺖُ ﺍﻟ ﺴﻌﺎﺩﺓ ﻭﻳﻨﻤﱢﻴﻬ ﺎ ﻭﻳﻌﻤﻘُﻬ ﺎ : ﺃﻥْ ﻻ ﺗﻬ ﺘﻢﱠ ﺑﺘﻮﺍﻓ ﻪِ ﺍﻷﻣ ﻮﺭِ٬
ﻓﺼﺎﺣﺐُ ﺍﻟﻬﻤﺔِ ﺍﻟﻌﺎﻟﻴﺔِ ﻫﻤﱡﻪ ﺍﻵﺧﺮﺓُ.
ﻗﺎﻝ ﺃﺣﺪُ ﺍﻟﺴﻠﻒِ ﻭﻫﻮ ﻳُﻮﺻِﻲ ﺃﺣﺪ ﺇﺧﻮﺍﻧِﻪ : ﺍﺟﻌﻞْ ﺍﻟﻬﻢﱠ ﻫﻤّﺎً ﻭﺍﺣﺪﺍً ٬ ﻫ ﻢﱠ ﻟﻘ ﺎءِ
ﺍﷲِ ﻋﺰ ﻭﺟﻞ ٬ ﻫﻢﱠ ﺍﻵﺧ ﺮﺓ ٬ ﻫﻢﱠ ﺍﻟﻮﻗﻮﻑِ ﺑ ﻴﻦ ﻳﺪﻳْ ﻪِ ﴿ ٬ ﻳَﻮْ َﻣﺌِ ﺬٍُ ﺗﻌْ َﺮﺿُ ﻮﻥَ ﻟَ ﺎ ﺗَﺨْﻔَ ﻰ
ﻣِﻨﻜُﻢْ ﺧَﺎ ِﻓﻴَﺔٌ . ﴾ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻫﻤﻮﻡٌ ﺇﻻ ﻭﻫﻲ ﺃﻗﻞﱡ ﻣﻦ ﻫﺬﺍ ﺍﻟﻬﻢﱢ ٬ ﺃﻱّ ﻫﻢﱟ ﻫ ﺬﻩ ﺍﻟﺤﻴ ﺎﺓُ
؟ ﻣﻨﺎﺻﺒِﻬﺎ ﻭﻭﻇﺎﺋِﻔﻬﺎ ٬ ﻭﺫﻫﺒِﻬﺎ ﻭﻓ ﻀﺘِﻬﺎ ﻭﺃﻭﻻﺩِﻫ ﺎ ٬ ﻭﺃﻣﻮﺍﻟِﻬ ﺎ ﻭﺟﺎﻫِﻬ ﺎ ﻭﺷ ﻬﺮﺗِﻬﺎ
ﻭﻗﺼﻮﺭِﻫﺎ ﻭﺩﻭﺭِﻫﺎ ٬ ﻻ ﺷﻲء!!
ﺴ ُﻬﻢْ ﻭﺍﷲُ ﺟ ﻞّ ﻭﻋ ﻼ ﻗ ﺪ ﻭﺻ ﻒ ﺃﻋ ﺪﺍءَﻩُ ﺍﻟﻤﻨ ﺎﻓﻘﻴﻦ ﻓﻘ ﺎﻝ ﴿ : ﺃَﻫَﻤﱠْ ﺘ ُﻬﻢْ ﺃَﻧﻔُُ
ﻏﻴْﺮَ ﺍﻟْﺤَ ﻖﱢ ٬ ﴾ ﻓﻬﻤﱡﻬ ﻢ : ﺃﻧﻔ ﺴُﻬْﻢ ﻭﺑﻄ ﻮﻧُﻬﻢ ﻭﺷ ﻬﻮﺍﺗُﻬﻢ ٬ ﻭﻟﻴ ﺴﺖ ﻟﻬ ﻢْ ﻳَﻈُﻨﱡﻮﻥَ ﺑِﺎﻟﻠّﻪَِ
ﻫِﻤَﻢٌ ﻋﺎﻟﻴﺔٌ ﺃﺑﺪﺍً!
ﻭﻟﻤﱠﺎ ﺑﺎﻳﻊ r ﺍﻟﻨﺎﺱ ﻧَﺤﺖَ ﺍﻟﺸﺠﺮﺓِ ﺍﻧﻔﻠﺖ ﺃﺣﺪُ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﻳﺒﺤﺚُ ﻋﻦ ﺟَﻤَﻞٍ ﻟﻪُ ﺃﺣﻤﺮ٬
ﻭﻗﺎﻝَ : ﻟﺤُﺼﻮﻟﻲ ﻋﻠﻰ ﺟﻤﻠﻲ ﻫﺬﺍ ﺃﺣﺐﱡ ﺇﻟﻲﱠ ﻣﻦ ﺑﻴْﻌﺘِﻜُﻢْ . ﻓﻮ َﺭﺩَ » : ﻛﻠﱡﻜﻢْ ﻣﻐﻔﻮﺭٌ
ﻟﻪ ﺇﻻﱠ ﺻﺎﺣﺐَ ﺍﻟﺠﻤﻞِ ﺍﻷﺣﻤﺮِ. «
ﺇﻥﱠ ﺃﺣﺪ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﺃﻫﻤﺘْﻪُ ﻧﻔﺴﻪُ ٬ ﻭﻗﺎﻝ ﻷﺻﺤﺎﺑﻪِ : ﻻ ﺗﻨﻔﺮﻭﺍ ﻓ ﻲ ﺍﻟﺤ ﺮﱢ . ﻓﻘ ﺎﻝ
ﺟ َﻬ ﱠﻨﻢَ ﺃَﺷَﺪﱡ ﺣَﺮّﺍً. ﴾
ﺳﺒﺤﺎﻧﻪُ ﴿ : ﻗﻞْ ﻧَﺎﺭَُ
ﻭﻗﺎﻝ ﺁﺧﺮُ ﴿ : ﺍﺋْﺬَﻥ ﻟﱢﻲ ﻭَﻻَ ﺗَﻔْ ِﺘﻨﱢﻲ . ﴾ ﻭﻫﻤﱡﻪ ﻧﻔ ﺴُﻪ ٬ ﻓﻘ ﺎﻝ ﺳ ﺒﺤﺎﻧﻪ ﴿ : ﺃَﻻَ ﻓِ ﻲ
ﺳﻘَﻄُﻮﺍْ. ﴾ ﺍﻟْﻔِ ْﺘﻨَﺔَِ
ﻻ ﲢﺰﻥ
61
ﻭﺁﺧﺮﻭﻥ ﺃﻫﻤﺘْﻬُﻢْ ﺃﻣﻮﺍﻟُﻬُﻢْ ﻭﺃﻫﻠﻮﻫْﻢَ ﴿ :
ﺷ َﻐَﻠﺘْﻨَﺎ ﺃَﻣْﻮَﺍُﻟﻨَﺎ ﻭَﺃَ ْﻫﻠُﻮﻧَ ﺎ ﻓَﺎﺳْ ﺘَ ْﻐﻔِﺮَْ ﻟﻨَ ﺎ
. ﴾ ﺇﻧﻬِ ﺎ ﺍﻟﻬﻤ ﻮﻡُ ﺍﻟﺘﺎ ﻓﻬ ﺔُ ﺍﻟﺮﺧﻴ ﺼﺔُ ٬ ﺍﻟﺘ ﻲ ﻳﺤﻤﻠُﻬ ﺎ ﺍﻟﺘ ﺎﻓﻬﻮﻥ ﺍﻟﺮﺧﻴ ﺼﻮﻥ ٬ ﺃﻣ ﺎ
ﻼءُ ﻓﺈﻧﻬﻢْ ﻳﺒﺘﻐﻮﻥ ﻓﻀﻼً ﻣﻦ ﺍﷲِ ﻭﺭﺿﻮﺍﻧﺎً. ﺍﻟﺼﺤﺎﺑﺔ ﺍﻷﺟ ﱠ
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ﻻ ﺗﺤﺰﻥْ ﻭﺍﻃﺮﺩِ ﺍﻟﻬﻢﱠ
ﺭﺍﺣ ﺔُ ﺍﻟﻤ ﺆﻣﻦ ﻏَ ْﻔﻠَ ﺔٌ ٬ ﻭﺍﻟﻔ ﺮﺍﻍُ ﻗﺎﺗ ﻞٌ ٬ ﻭﺍﻟﻌﻄﺎﻟَ ﺔُ ﺑﻄﺎﻟَ ﺔٌ ٬ ﻭﺃﻛﺜ ﺮُ ﺍﻟﻨ ﺎ ِ
ﺱ
ﻫﻤﻮﻣﺎً ﻭ ﻏﻤﻮﻣﺎً ﻭﻛﺪﺭﺍً ﺍﻟﻌﺎﻃﻠﻮﻥَ ﺍﻟﻔ ﺎﺭﻏﻮﻥَ . ﻭﺍﻷﺭﺍﺟﻴ ﻒُ ﻭﺍﻟﻬ ﻮﺍﺟﺲُ ﺭﺃﺱُ ﻣ ﺎﻝِ
ﺍﻟﻤﻔﺎﻟﻴﺲِ ﻣﻦ ﺍﻟﻌﻤﻞِ ﺍﻟﺠﺎﺩﱢ ﺍﻟﻤﺜﻤﺮِ.
ﻓﺘﺤﺮﱠﻙ ﻭﺍﻋﻤﻞْ ٬ ﻭﺯﺍﻭﻝْ ﻭﻃﺎﻟﻊْ ٬ ﻭﺍﺗْﻞُ ﻭﺳ ﱢﺒﺢْ ٬ ﻭﺍﻛﺘﺐْ ﻭ ُﺯﺭْ ٬ ﻭﺍﺳﺘﻔﺪْ ﻣ ﻦْ
ﻭﻗﺘِ ﻚ ٬ ﻭﻻ ﺗﺠﻌ ﻞْ ﺩﻗﻴﻘ ﺔً ﻟﻠﻔ ﺮﺍﻍِ ٬ ﺇﻧ ﻚ ﻳ ﻮﻡ ﺗﻔ ﺮﻍُ ﻳ ﺪﺧﻞُ ﻋﻠﻴ ﻚ ﺍﻟﻬ ﻢﱡ ﻭﺍﻟﻐ ﻢﱡ٬
ﻭﺍﻟﻬﺎﺟﺲُ ﻭﺍﻟﻮﺳﺎﻭﺱُ ٬ ﻭﺗﺼﺒﺢُ ﻣﻴﺪﺍﻧﺎً ﻷﻻﻋﻴﺐِ ﺍﻟﺸﻴﻄﺎﻥِ.
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ﺍﻃﻠﺐ ﺛﻮﺍﺑﻚ ﻣﻦ ﺭﺑﻚ
ﺍﺟﻌﻞْ ﻋﻤﻠﻚ ﺧﺎﻟﺼﺎً ﻟﻮﺟ ﻪِ ﺍﷲِ ٬ ﻭﻻ ﺗﻨﺘﻈ ﺮْ ﺷ ﻜﺮﺍً ﻣ ﻦ ﺃﺣ ﺪٍ ٬ ﻭﻻ ﺗﻬ ﺘﻢﱠ ﻭﻻ
ﺗﻐﺘﻢﱠ ﺇﺫﺍ ﺃﺣﺴﻨﺖ ﻷﺣ ﺪٍ ﻣ ﻦ ﺍﻟﻨ ﺎﺱِ ٬ ﻭﻭﺟﺪﺗ ﻪ ﻟﺌﻴﻤ ﺎً ٬ ﻻ ﻳﻘ ﱢﺪﺭْ ﻫ ﺬ ﻩِ ﺍﻟﻴ ﺪ ﺍﻟﺒﻴ ﻀﺎء٬
ﻭﻻ ﺍﻟﺤﺴﻨﺔ ﺍﻟﺘﻲ ﺃﺳﺪﻳﺘﻬﺎ ﺇﻟﻴﻪ ٬ ﻓﺎﻃﻠﺐْ ﺃﺟﺮﻙ ﻣﻦ ﺍﷲِ.
ﻀﻼً ﻣﱢ ﻦَ ﺍﻟﻠﱠ ﻪِ ﻭَﺭِﺿْ ﻮَﺍﻧﺎً . ﴾ ﻭﻗ ﺎﻝ ﻳﻘ ﻮﻝ ﺳ ﺒﺤﺎﻧﻪ ﻋ ﻦ ﺃﻭﻟﻴﺎﺋِ ﻪ ﴿ : ﻳَ ْﺒ َﺘﻐُ ﻮﻥَ ﻓَْ
ﻋَﻠﻴْ ﻪِ ﻣِ ﻦْ ﺃَﺟْ ﺮٍ ﴿ . ﴾ ﻗُ ﻞْ ﻣَ ﺎ ﺳََ ﺄﻟْ ُﺘﻜُﻢ ﻣﱢ ﻦْ ﺃَﺟْ ﺮٍ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺃﻧﺒﻴﺎﺋِ ﻪ ﴿ : ﻭَﻣَ ﺎ ﺃَﺳَْ ﺄُﻟ ُﻜﻢَْ
ﻄﻌِﻤُﻜُ ﻢْ ﻟِﻮَﺟْ ﻪِ ﺍﻟﻠﱠ ﻪِ ﻟَ ﺎ ﻧُﺮِﻳ ﺪُ َ ﻓ ُﻬﻮََ ﻟﻜُﻢْ ﴿ . ﴾ ﻭَﻣَﺎِ ﻟﺄَﺣَﺪٍ ﻋِﻨﺪَﻩُ ﻣِﻦ ﱢﻧﻌْﻤَﺔٍ ﺗُﺠْﺰَﻯِ ﴿ . ﴾ ﺇﻧﱠﻤَﺎ ﻧُ ْ
ﺷﻜُﻮﺭﺍً. ﴾ ﻣِﻨﻜُﻢْ ﺟَﺰَﺍءَ ﻭﻟَﺎُ
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻻ ﻳ ﺬﻫﺐُ ﺍﻟﻌُ ﺮﻑُ ﺑ ﻴﻦ ﺍﷲِ ﻣَ ﻦْ ﻳﻔﻌ ﻞِ ﺍﻟﺨﻴ ﺮَ ﻻ ﻳﻌ ﺪﻡْ
ُ ٬ ﻭﻳﻌﺎﻗ ﺐُ ُ ﻭﻳﻌﻄ ﻲ ﻭﻳﻤ ﻨ ﺎﺢﺱِ
ﻭﺍﻟﻨ
ُ ﻓﻬ ﻮ ﺍﻟ ﺬﻱ ﻳُﺜﻴ ﺐ َ ﻪُ
ﺍﻟﻮﺍﺣ ﺪَ ﺍﻷﺣ ﺪ ﻭﺣ ﺪﻩ ﺟﻮﺍ ِﺯﻳ
ﻓﻌﺎﻣ ﻞِ
ﻭﻳﺤﺎﺳﺐُ ٬ ﻭﻳﺮﺿﻰ ﻭﻳﻐﻀﺐُ ٬ ﺳﺒﺤﺎﻧﻪُ ﻭﺗﻌﺎﻟﻰ .
ﻗُﺘ ﻞَ ﺷ ﻬﺪﺍءُ ﺑﻘﻨ ﺪﻫﺎﺭ ٬ ﻓﻘ ﺎﻝ ﻋﻤ ﺮُ ﻟﻠ ﺼﺤﺎﺑﺔِ : ﻣ ﻦ ﺍﻟﻘﺘﻠ ﻰ ؟ ﻓ ﺬﻛﺮﻭﺍ ﻟ ﻪُ
ﺍﻷﺳ ﻤﺎء ٬ ﻓﻘ ﺎﻟﻮﺍ : ﻭﺃﻧ ﺎﺱٌ ﻻ ﺗﻌ ﺮﻓُﻬﻢ . ﻓ ﺪﻣﻌﺖْ ﻋﻴﻨ ﺎ ﻋﻤ ﺮَ ٬ ﻭﻗ ﺎﻝ : ﻭﻟﻜ ﻦﱠ ﺍﷲ
ﻳﻌﻠَﻤُﻬﻢ .
ﻻ ﲢﺰﻥ
62
ﻭﺃﻃﻌﻢَ ﺃﺣﺪُ ﺍﻟﺼﺎﻟﺤﻴﻦ ﺭﺟﻼً ﺃﻋﻤﻰ ﻓﺎﻟ ْﻮﺫَﺟﺎً ) ﻣ ﻦ ﺃﻓﺨ ﺮِ ﺍﻷﻛ ﻼﺕِ ٬ ( ﻓﻘ ﺎﻝ
ﺃﻫﻠُﻪ : ﻫﺬﺍ ﺍﻷﻋﻤﻰ ﻻ ﻳﺪﺭﻱ ﻣﺎﺫﺍ ﻳﺄﻛﻞُ ! ﻓﻘﺎﻝَ : ﻟﻜﻦﱠ ﺍﷲ ﻳﺪﺭﻱ!
ﻄِﻠﻊٌ ﻋﻠﻴﻚ ﻭﻳﻌﻠﻢُ ﻣﺎ ﻗﺪﱠﻣﺘﻪ ﻣﻦ ﺧﻴﺮٍ ٬ ﻭﻣﺎ ﻋﻤﻠﺘﻪ ﻣﻦ ﺑِﺮﱟ ﻭﻣ ﺎ
ﻣﺎ ﺩﺍﻡ ﺃﻥﱠ ﺍﷲَ ﻣُ ﱠ
ﺃﺳﺪﻳﺘﻪُ ﻣﻦْ ﻓﻀﻞٍ ٬ ﻓﻤﺎ ﻋﻠﻴﻚ ﻣﻦ ﺍﻟﻨﺎﺱِ.
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ﻟﻮﻡ ﺍﻟﻼﺋﻤﻴﻦَ ﻭﻋﺬْﻝ ﺍﻟﻌُﺬﱠﺍﻝِ
﴿ ﻟَﻦَ ﻳﻀُﺮﱡﻭ ُﻛﻢْ ﺇِﻻﱠ ﺃَﺫًﻯ ﴿ ﴾ ﻭَﻻَ ﺗَ ﻚُ ﻓِ ﻲ ﺿَ ﻴْﻖٍ ﻣﱢﻤﱠ ﺎ ﻳَﻤْﻜُ ﺮُﻭﻥَ ﴿ . ﴾ ﻭَ َﺩﻉْ ﺃَﺫَﺍﻫُ ﻢْ
ﻋﻠَﻰ ﺍﻟﻠﱠﻪَِ ﻭ َﻛﻔَﻰ ﺑِﺎﻟﻠﱠﻪَِ ﻭﻛِﻴﻼً ﴿ . ﴾ ﻓَﺒَﺮﱠﺃَﻩُ ﺍﻟﻠﱠﻪُ ﻣِﻤﱠﺎ ﻗَﺎﻟُﻮﺍ. ﴾ َ ﻭ َﺗ َﻮ ﱠﻛﻞَْ
ﺃﻥْ ﺭﻣ ﻰ ﻓﻴ ﻪِ ﻏ ﻼﻡٌ ﻻ ﻳ ﻀﺮﱡ ﺍﻟﺒﺤ ﺮَ ﺃﻣ ﺴﻰ
َ ﺮْ
ﱢﻐ ﻮﻧﻲ ﻋ ﻦ ﺃﺻ ﺤﺎﺑﻲ ﻗ ﺎﻝﺠ )) : : ﻻ ﺗﺒﻠ ﱠ ﺍﻟﺮﺳ ﻮﻝ r ﺑِﺤَ
ﺯﺍﺧ ﺮﺍً
ﻭﻓ ﻲ ﺣ ﺪﻳﺚٍ ﺣ ﺴﻦ ﺃﻥ
ﺳﻮءﺍً ٬ ﻓﺈﻧﻲ ﺃُﺣِﺐﱡ ﺃﻥْ ﺃﺧﺮﺝَ ﺇﻟﻴﻜﻢَ ﻭﺃﻧﺎ ﺳﻠﻴﻢُ ﺍﻟﺼﱠﺪﺭِ. ((
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ﻻ ﺗﺤﺰﻥْ ﻣﻦْ ﻗﻠﱠﺔِ ﺫﺍﺕِ ﺍﻟﻴﺪِ ٬ ﻓﺈﻥ ﺍﻟﻘِﻠﱠﺔُ ﻣﻌﻬﺎ ﺍﻟﺴّﻼﻣﺔُ
ﻛﻠّﻤﺎ ﺗﺮ ﱠﻓﻪَ ﺍﻟﺠﺴﻢُ ﺗﻌﻘﺪﺕِ ﺍﻟﺮﻭﺡُ ٬ ﻭﺍﻟﻘﻠﱠ ﺔُ ﻓﻴﻬ ﺎ ﺍﻟ ﺴﻼﻣﺔُ ٬ ﻭﺍﻟﺰﻫ ﺪُ ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ
ﺤﻦُ ﻧَﺮِﺙُ ﺍ ْﻟﺄَﺭْﺽَ ﻭَﻣَﻦْ ﻋََﻠ ْﻴﻬَ ﺎ ﺭﺍﺣﺔٌ ﻋﺎﺟﻠﺔٌ ﻳﻘﺪﱢﻣﻬﺎ ﺍﷲُ ﻟﻤﻦ ﺷﺎءَ ﻣﻦ ﻋﺒﺎﺩﻩِِ ﴿ : ﺇﻧﱠﺎ ﻧَ ْ
. ﴾
ﻗﺎﻝ ﺃﺣﺪُﻫﻢ:
ﺫﺍﻙ ﺍﻟﻨﻌ ﻴﻢُ ﺍﻷﺟَ ﻞﱡ ﻣ ﺎءٌ ﻭﺧ ﺒ ﺰٌ ﻭﻇِ ﻞﱡ
ﺇﻥْ ﻗﻠ ﺖُ ﺇﻧ ﻲ ﻣُﻘ ﻞﱡ ﻛﻔ ﺮﺕُ ﻧﻌﻤ ﺔَ ﺭﺑﱢ ﻲ
ﻣﺎ ﻫﻲَ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﺎءٌ ﺑﺎﺭﺩٌ ﻭﺧﺒﺰٌ ﺩﺍﻓﺊٌ ٬ ﻭﻇﻞٌ ﻭﺍﺭﻑٌ!!
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ:
ـ ﺐَ ﻭﻓﻴِ ﻀﻲ ﺁﺑ ﺎﺭَ ﺗﻜْ ﺮُﻭﺭ ﺃﻣﻄ ﺮﻱ ﻟﺆﻟ ﺆﺍً ﺳ ﻤﺎء
ﺮﺍ
ُ ﻗﺒ ﺮﺍ
ِ
ﻭﺇ ﺫﺍ ﻣ ﺖﱡ ﻟ ﺴﺖُ ﺃﻋ ﺪﻡ ﺗﺒِ ْﺪﻳ ـ
ﺃﻧ ﺎ ﺇﻥْ ﻋ ﺸﺖُ ﻟ ﺴﺖُ ﺃﻋ ﺪﻡُ ﺳﺮﻧ
ﻧﻔ ﺲُ ﺣ ﺮﱟ ﺗ ﺮﻯ ﺍﻟﻤﺬﻟﱠ ﺔَ ﻗﻮﺗ ﻙِﺎً
ﻫﻤﱠﺘ ﻲ ﻫِﻤﱠ ﺔُ ﺍﻟﻤﻠ ﻮ
ّﻳﻦ ﻓ ﻲ ﺭﺳ ﺎﻟﺘِﻬِﻢْ ْ ﺮﺍ
ﱠﺎﺩﻗﻴﻦ ﻓﻲ ﺩﻋﻮﺗِﻬِﻢْ ٬ ﺍﻟﺠﺎﺩ ﻭﻧﻔ ﺴﻲﺼ ﻛُﻔ
ﺇﻧﻬﺎ ﻋﺰﱠﺓُ ﺍﻟﻮﺍﺛﻘﻴﻦ ﺑﻤﺒﺎﺩﺋِﻬﻢْ ٬ ﺍﻟ
.
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ﻻ ﲢﺰﻥ
63
ﻻ ﺗﺤﺰﻥْ ﻣﻤﱠﺎ ﻳُﺘَﻮَﻗﱠﻊ
ﻭُﺟﺪَ ﻓﻲ ﺍﻟﺘﻮﺭﺍﺓِ ﻣﻜﺘﻮﺑﺎً : ﺃﻛﺜﺮُ ﻣﺎ ﻳُﺨﺎﻑ ﻻ ﻳﻜﻮﻥُ!
ﻭﻣﻌﻨﺎﻩُ : ﺇﻥﱠ ﻛﺜﻴﺮﺍً ﻣﻤﺎ ﻳﺘﺨﻮﱠﻓُ ﻪُ ﺍﻟﻨ ﺎﺱُ ﻻ ﻳﻘ ﻊُ ٬ ﻓ ﺈﻥﱠ ﺍﻷﻭﻫ ﺎﻡَ ﻓ ﻲ ﺍﻷﺫﻫ ﺎﻥِ٬
ﺃﻛﺜُﺮ ﻣﻦ ﺍﻟﺤﻮﺍﺩﺙِ ﻓﻲ ﺍﻷﻋﻴﺎﻥِ.
ﺇﺫﺍ ﺟﺎءﻙ ﺣﺪﺙٌ ٬ ﻭﺳﻤﻌﺖَ ﺑﻤﺼﻴﺒﺔٍ ٬ ﻓﺘﻤﻬﱠﻞْ ﻭﺗ ﺄﻥﱠ ﻭﻻ ﺗﺤ ﺰﻥْ ٬ ﻓ ﺈﻥﱠ ﻛﺜﻴ ﺮﺍً
ﻣﻦ ﺍﻷﺧﺒﺎﺭِ ﻭﺍﻟﺘﻮﻗﱡﻌﺎﺕ ﻻ ﺻﺤﱠﺔ ﻟﻬﺎ ٬ ﺇﺫﺍ ﻛﺎﻥ ﻫﻨﺎﻙ ﺻﺎﺭﻑٌ ﻟﻠﻘ ﺪﺭٍ ﻓﻴُﺒﺤ ﺚُ ﻋﻨ ﻪُ٬
ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦْ ﻓﺄﻳﻦ ﻳﻜﻮﻥُ ؟!
َ ﴿ ﺃُ َﻓﻮﱢﺽُ ﺃَﻣْﺮِﻱِ ﺇﻟَﻰ ﺍﻟﻠﱠﻪِ ﺇِﻥﱠ ﺍﻟﻠﱠﻪََ ﺑﺼِﻴﺮٌ ﺑِﺎ ْﻟ ِﻌﺒَ ﺎﺩَِ { 44 } ﻓﻮَﻗَ ﺎﻩُ ﺍﻟﻠﱠ ﻪُ ﺳَ ﱢﻴﺌَﺎﺕِ ﻣَ ﺎ
َ ﻣﻜَﺮُﻭﺍ. ﴾
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ﻧﻘْﺪ ﺃﻫﻞِ ﺍﻟﺒﺎﻃﻞِ ﻭﺍﻟﺤُ ﺴﱠﺎﺩِ
ﻓﺈﻧﻚ ﻣﺄﺟﻮﺭٌ – ﻣﻦ ﻧﻘﺪﻫﻢْ ﻭﺣﺴﺪﻫِﻢْ – ﻋﻠ ﻰ ﺻ ﺒﺮِﻙ ٬ ﺛ ﻢﱠ ﺇﻥﱠ ﻧﻘ ﺪﻫُﻢْ ﻳ ﺴﺎﻭﻱ
ﻗﻴﻤﺘﻚ ٬ ﺛﻢ ﺇﻥﱠ ﺍﻟﻨﺎﺱ ﻻ ﺗﺮﻓﺲُ ﻛﻠﺒﺎً ﻣﻴﺘﺎً ٬ ﻭﺍﻟﺘﺎﻓﻬﻴﻦ ﻻ ﺣُﺴﱠﺎﺩ ﻟﻬﻢ.
ﻗﺎﻝ ﺃﺣﺪُﻫﻢْ:
ﻭﻻ ﺗ ﺮﻯِ ﻟِﻠﺌَ ﺎﻡِ ﺍﻟﻨ ﺎﺱِ ﺇﻥ ﺍﻟﻌ ﺮﺍﻧﻴﻦ ﺗﻠﻘﺎﻫ ﺎ
ﺣُ ﺴﱠﺎﺩﺍ ﻣُﺤَ ﺴﱠﺪﺓً
ﻭﻗﺎﻝ ﺍﻵﺧﺮ:
ﻓﺎﻟﻨ ﺎﺱُ ﺃﻋ ﺪﺍءٌ ﻟ ﻪُ ﺴَﺪُﻭﺍ ﺍﻟﻔﺘ ﻰ ﺇﺫْ ﻟ ﻢ ﻳﻨ ﺎﻟﻮﺍ ﺣَ
ﻭﺧ ﺼﻮﻢُﻡُ
ﺣ ﺴﺪﺍً ﻭﻣﻘﺘ ﺎً ﺇﻧ ﻪُ ﻟ ﺬﻣﻴ ْ ﻦﻪُ
ﺳ ﻠ ﻌ َﻴ
ﻛ ﻀﺮﺍﺋﺮِ ﺍﻟﺤ ﺴﻨﺎءُِ ﻗ
ﻟﻮﺟﻬِﻬَ ﺎ
ﻭﻗﺎﻝ ﺯﻫﻴﺮٌ:
ﻻ ﻳﻨ ﺰﻉُ ﺍﷲ ﻣ ﻨﻬﻢْ ﻣ ﺎ ﻟ ﻪ ﺴﺪُﻭﻥ ﻋﻠ ﻰ ﻣ ﺎ ﻛ ﺎﻥ ﻣ ﻦ ﻣُﺤ ﱠ
ﺣُ ﺴِﺪﻭﺍ َ ﻢٍ
ﻭﻗﺎﻝ ﺁﺧﺮُ: ﻧِﻌ
ﺣﺘﻰ ﻋﻠﻰ ﺍﻟﻤﻮﺕِ ﻻ ﺃﺧﻠﻮ ﻣِ ﻦَ ﻫﻢْ ﻳﺤﺴﺪﻭﻧﻲ ﻋﻠ ﻰ ﻣ ﻮﺗﻲ ﻓ ﻮﺍ
ﺍﻟﺤ ﺴﺪِ ﺃﺳ ﻔﺎً
ﻭﻗﺎﻝُ ﺍﻟﺸﺎﻋﺮُ:
ﺴ ِﺪ ﺫﺍ ﺳ ﺆﺩﺩٍ ﺇﻻ ﺃُﺻ ﻴﺐ ﺑﺤُ ﱠ ﻭﺷﻜﻮﺕَ ﻣِﻦ ﻇﻠ ﻢِ ﺍﻟﻮﺷ ﺎﺓِ ﻭﻟْ
ﻦ
ﻭﺍﻟﺘﺎﻓ ﻪُ ﺍﻟﻤ ﺴﻜﻴﻦُ ﻏﻴ ﺮُ ِ ﺒﻂ ﺍﻟﻜ ﺮﺍﺪْﻡِ
ﺗﺠ
ﻻ ﺯﻟ ﺖ ﻳﺎﺳ
ﺴﺪِ
ﻣﺤ ﱠ ﻣﺤ ﺴﱠﺪﺍً
ﻻ ﲢﺰﻥ
64
ﺳﺄﻝَ ﻣﻮﺳ ﻰ ﺭﺏﱠ ﺃﻥْ ﻳﻜ ﻒﱠ ﺃﻟ ﺴﻨﺔَ ﺍﻟﻨ ﺎﺱِ ﻋﻨ ﻪُ ٬ ﻓﻘ ﺎﻝ ﺍﷲُ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ )) : ﻳ ﺎ
ﻣﻮﺳ ﻰ ٬ ﻣ ﺎ ﺍﺗﺨ ﺬﺕُ ﺫﻟ ﻚ ﻟﻨﻔ ﺴﻲ ٬ ﺇﻧ ﻲ ﺃﺧﻠﻘُﻬ ﻢ ﻭﺃﺭﺯ ُﻗﻬُ ﻢْ ٬ ﻭﺇﻧﻬ ﻢ ﻳ ﺴﺒﱡﻮ َﻧﻨِﻲ
ﻭﻳﺸﺘُﻤﻮﻧﻨِﻲ!! ((
ﻭﺻ ﺢﱠ ﻋﻨ ﻪُ r ﺃﻧ ﻪُ ﻗ ﺎﻝ )) : ﻳﻘ ﻮﻝُ ﺍﷲُ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ : ﻳ ﺴﺒﱡﻨﻲ ﺍﺑ ﻦُ ﺁﺩﻡَ٬
ﻭﻳﺸﺘﻤﻨﻲ ﺍﺑﻦُ ﺁﺩﻡ ٬ ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻪ ﺫﻟ ﻚ ٬ ﺃﻡﱠ ﺳ ﺒﱡﻪ ﺇﻳ ﺎﻱ ﻓﺈﻧ ﻪُ ﻳ ﺴﺐﱡ ﺍﻟ ﺪﻫﺮ ٬ ﻭﺃﻧ ﺎ
ﺍﻟ ﺪﻫﺮُ ٬ ﺃﻗﻠﱢ ﺐُ ﺍﻟﻠﻴ ﻞَ ﻭﺍﻟﻨﻬ ﺎﺭَ ﻛﻴ ﻒ ﺃﺷ ﺎءُ ٬ ﻭﺃﻣ ﺎ ﺷ ﺘﻤُﻪ ﺇﻳ ﺎﻱ ٬ ﻓﻴﻘ ﻮﻝُ : ﺇﻥّ ﻟ ﻲ
ﺻﺎﺣﺒﺔً ﻭﻭﻟﺪﺍً ٬ ﻭﻟﻴﺲَ ﻟﻲ ﺻ ﺎﺣﺒﺔٌ ﻭﻻ ﻭﻟﺪٌ. ((
ﻋﺮْﺿِﻚ ٬ ﻭﻟﻜﻨ ﻚ ﺗ ﺴﺘﻄﻴﻊُ ﺇﻧﻚَ ﻟﻦْ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﺘﻘﻞ ﺃﻟﺴﻨﺔَ ﺍﻟﺒﺸﺮِ ﻋﻦ ﻓﺮْﻱِ
ﺃﻥ ﺗﻔﻌﻞَ ﺍﻟﺨﻴﺮَ ٬ ﻭﺗﺠﺘﻨﺐ ﻛﻼﻣﻬﻢ ﻭﻧﻘﺪﻫﻢ.
ﻗﺎﻝ ﺣﺎﺗﻢٌ:
ﻭﻛﻠﻤ ﺔِ ﺣ ﺎﺳ ﺪٍ ﻣ ﻦْ ﻏﻴ ﺮِ ﺳ ﻤﻌﺖُ ﻓﻘﻠ ﺖُ ﻣٌ ﺮّﻱ
ً ﺟﺒﻴﻨ ﻨﻲ
ﻲ ﻓﺎﻧﻔ ﺬ ﻳ
ﱠ ﻭﻟ ﻢ ﻭﻟ ﻢ ﻳﻨ ﺪ ﻟﻬ ﺎ ﺃﺑ ﺪﺍ ﺟ ﺮْﻡِ
ﻭﻋﺎﺑﻮﻫ ﺎ ﻋﻠ ﻲ
ْﻨ ﻲ
ﻭﻗﺎﻝ ﺁﺧﺮُ: ﺗ ِﻌﺒ
ﻓﻤ ﻀﻴﺖُ ﺛَﻤﱠ ﺔ ﻗﻠ ﺖُ ﻻ ﻭﻟﻘ ﺪْ ﺃﻣ ﺮﱡ ﻋﻠ ﻰ ﺍﻟ ﺴﻔﻴﻪِ
ﻳﻌﻨﻴﻨ ﻲ ﻳ ﺴُﺒﱡﻨﻲ
ﻭﻗﺎﻝ ﺛﺎﻟﺚٌ:
ْ ﺇﺟﺎ ِﺑﺘِ ﻪ
ﻓﺨﻴ ﺮٌ ﻣِ ﻦ ﺇﺫﺍ ﻧَﻄَ ﻖَ ﺍﻟ ﺴﱠﻔﻴﻪُ ﻓ ﻼ
ِ ﻭﺍﻟﻼﻣﻌ ﻴﻦ ﺴﻜﻮءﺕُ ﺍﻟ
ﻦ ﺍﻟﻨ ﺒﻼ ْ ﻪُ ﺪﻭﻥ ﺗﺤ ﺪﱢﻳﺎً ﺳ ﺎﻓﺮﺍً ﻣ
ﺎﻓﻬﻴﻦ ﻭﺍﻟﻤﺨﻮﺳ ﻴﻦ ﻳﺠ ﺠﺒﱠ ﺍﻟﺘِ
ﺇﻥ ﺗُ
ﻭﺍﻟﺠﻬﺎﺑﺬﺓِ.
ﻛﺎﻧ ﺖْ ﺫﻧ ﻮﺑﻲ ﻓَﻘُ ﻞْ ﻟ ﻲ ﻛﻴ ﻒ ﺇﺫﺍ ﻣﺤﺎﺳ ﻨﻲ ﺍﻟﻼﺋ ﻲ ﺃُﺩِﻝﱡ ﺑﻬ ﺎ
ﺃﻋﺘ ﺬﺭُ؟!
ﺃﻫﻞُ ﺍﻟﺜﺮﺍءِ ﻓ ﻲ ﺍﻟﻐﺎﻟ ﺐِ ﻳﻌﻴ ﺸﻮﻥ ﺍﺿ ﻄﺮﺍﺑﺎً ٬ ﺇﺫﺍ ﺍﺭﺗﻔﻌ ﺖْ ﺃﺳ ﻬﻤُﻬﻢ ﺍﻧﺨﻔ ﺾَ
ﺿ ﻐﻂُ ﺍﻟ ﺪﻡِ ﻋﻨ ﺪﻫﻢَ ﴿ ٬ ﻭﻳْ ﻞٌ ﱢﻟﻜُ ﻞﱢ ﻫُﻤَ ﺰَﺓٍ ﻟﱡﻤَ ﺰَﺓٍ { 1 } ﺍﻟﱠ ﺬِﻱ ﺟَﻤَ ﻊَ ﻣَ ﺎﻻً ﻭَﻋَ ﺪﱠﺩَﻩُ{ 2 }
ﺧﻠَﺪَﻩَُ { 3 } ﻛﻠﱠﺎَ ﻟﻴُﻨﺒَﺬَﻥﱠ ﻓِﻲ ﺍﻟْﺤُﻄَﻤَﺔِ. ﴾ ﻳَﺤْﺴَﺐَُ ﺃﻥﱠ ﻣَﺎﻟَﻪُ ﺃَ ْ
ﻳﻘﻮﻝُ ﺃﺣﺪُ ﺃﺩﺑ ﺎءِ ﺍﻟﻐَ ﺮْﺏِ : ﺍﻓﻌ ﻞْ ﻣ ﺎ ﻫ ﻮ ﺻ ﺤﻴﺢٌ ٬ ﺛ ﻢ ﺃﺩﺭْ ﻇﻬ ﺮﻙ ﻟﻜ ﻞﱢ ﻧﻘ ﺪٍ
ﺳﺨﻴﻒٍ!
ﻭﻣ ﻦ ﺍﻟﻔﻮﺍﺋ ﺪِ ﻭﺍﻟﺘﺠ ﺎﺭﺏِ : ﻻ ﺗ ﺮﺩﱠ ﻋﻠ ﻰ ﻛﻠﻤ ﺔٍ ﺟﺎﺭﺣ ﺔٍ ﻓﻴ ﻚ ٬ ﺃﻭ ﻣﻘﻮﻟ ﺔٍ ﺃﻭ
ﻗﺼﻴﺪﺓٍ ٬ ﻓﺈﻥﱠ ﺍﻻﺣﺘﻤ ﺎﻝَ ﺩﻓ ﻦُ ﺍﻟﻤﻌﺎﻳ ﺐِ ٬ ﻭﺍﻟﺤﻠ ﻢ ﻋ ﺰﱞ ٬ ﻭﺍﻟ ﺼﻤﺖ ﻳﻘﻬ ﺮُ ﺍﻷﻋ ﺪﺍء٬
ﻭﺍﻟﻌﻔ ﻮ ﻣﺜﻮﺑ ﺔٌ ﻭﺷ ﺮﻑٌ ٬ ﻭﻧ ﺼﻒُ ﺍﻟ ﺬﻳﻦ ﻳﻘ ﺮﺅﻭﻥ ﺍﻟ ﺸﺘﻢ ﻓﻴ ﻚ ﻧ ﺴﻮﻩُ ٬ ﻭﺍﻟﻨ ﺼﻒُ
ﺍﻵﺧﺮُ ﻣﺎ ﻗﺮﺅﻭﻩ ٬ ﻭﻏﻴﺮﻫﻢ ﻻ ﻳ ﺪﺭﻭﻥ ﻣ ﺎ ﺍﻟ ﺴﺒﺐُ ﻭﻣ ﺎ ﺍﻟﻘ ﻀﻴﺔُ ! ﻓ ﻼ ﺗُﺮﺳﱢ ﺦْ ﺫﻟ ﻚ
ﺃﻧﺖ ﻭﺗﻌﻤﱢﻘﻪُ ﺑﺎﻟﺮﺩﱢ ﻋﻠﻰ ﻣﺎ ﻗﻴﻞ .
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ﻳﻘ ﻮﻝُ ﺃﺣ ﺪُ ﺍﻟﺤﻜﻤ ﺎءِ : ﺍﻟﻨ ﺎﺱُ ﻣ ﺸﻐﻮﻟﻮﻥ ﻋﻨ ﻲ ﻭﻋﻨ ﻚ ﺑ ﻨﻘﺺِ ﺧﺒ ﺰِﻫﻢ ٬ ﻭﺇﻥﱠ
ﻇﻤﺄ ﺃﺣﺪِﻫﻢ ﻳﻨُﺴﻴﻬﻢ ﻣﻮﺗﻲ ﻭﻣﻮﺗﻚ.
ﺑﻴﺖٌ ﻓﻴﻪ ﺳﻜﻴﻨﺔٌ ﻣ ﻊ ﺧﺒ ﺰ ﺍﻟ ﺸﻌﻴﺮِ ٬ ﺧﻴ ﺮٌ ﻣ ﻦ ﺑﻴ ﺖٍ ﻣﻠ ﻲء ﺑﺄﻋ ﺪﺍﺩٍ ﺷ ﻬﻴﺔٍ ﻣ ﻦ
ﺍﻷﻃﻌﻤﺔِ ٬ ﻭﻟﻜﻨﻪ ﺭﻭﺿﺔ ﻟﻠﻤﺸﺎﻏﺒﺔ ﻭﺍﻟﻀﺠ ﻴﺞ.
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ﻭﻗﻔــﺔ
ﻻ ﺗﺤﺰﻥْ : ﻓﺈﻥﱠ ﺍﻟﻤﺮﺽَ ﻳﺰﻭﻝُ ٬ ﻭﺍﻟﻤﺼﺎﺏَ ﻳﺤﻮﻝُ ٬ ﻭﺍﻟﺬﻧﺐَ ﻳُﻐﻔﺮُ ٬ ﻭﺍﻟ ﱠﺪ ْﻳﻦَ
ﻳُﻘﻀﻰ ٬ ﻭﺍﻟﻤﺤﺒﻮﺱَ ﻳُﻔﻚﱡ ٬ ﻭﺍﻟﻐﺎﺋﺐَ ﻳﻘﺪﻡُ ٬ ﻭﺍﻟﻌﺎﺻﻲ ﻳﺘﻮﺏُ ٬ ﻭﺍﻟﻔﻘﻴﺮَ ﻳﻐﺘﻨﻲ.
ﻻ ﺗﺤ ﺰﻥْ : ﺃﻣ ﺎ ﺗ ﺮﻯ ﺍﻟ ﺴﺤﺎﺏ ﺍﻷﺳ ﻮﺩ ﻛﻴ ﻒ ﻳﻨﻘ ﺸﻊُ ٬ ﻭﺍﻟﻠﻴ ﻞ ﺍﻟﺒﻬ ﻴﻢ ﻛﻴ ﻒ
ﺼﺮْﺻَﺮَ ﻛﻴ ﻒ ﺗ ﺴﻜﻦُ ٬ ﻭﺍﻟﻌﺎﺻ ﻔﺔ ﻛﻴ ﻒ ﺗﻬ ﺪﺃ ؟ ! ﺇﺫﺍً ﻓ ﺸﺪﺍﺋﺪُﻙ ﻳﻨﺠﻠﻲ ٬ ﻭﺍﻟﺮﻳﺢ ﺍﻟ ﱠ
ﺇﻟﻰ ﺭﺧﺎء ٬ ﻭﻋﻴﺸُﻚ ﺇﻟﻰ ﻫﻨﺎء ٬ ﻭﻣﺴﺘﻘﺒﻠُﻚ ﺇﻟﻰ ﻧَﻌْﻤﺎءِ.
ﻻ ﺗﺤﺰﻥْ : ﻟﻬﻴﺐُ ﺍﻟﺸﻤﺲ ﻳﻄﻔ ُﺌﻪُ ﻭﺍﺭﻑُ ﺍﻟﻈﻞﱢ ٬ ﻭﻇﻤ ﺄُ ﺍﻟﻬ ﺎﺟﺮﺓِ ﻳُﺒ ﺮﺩُﻩ ﺍﻟﻤ ﺎءُ
ﺨ ْﺒﺰُ ﺍﻟ ﺪﺍﻓِﺊُ ٬ ﻭﻣﻌﺎﻧ ﺎﺓُ ﺍﻟ ﺴﻬﺮِ ﻳﻌﻘﺒُ ﻪُ ﻧ ﻮﻡٌ ﻟﺬﻳ ﺬٌ٬ ﻀﺔٌ ﺍﻟﺠﻮﻉِ ﻳُﺴﻜﱢﻨُﻬﺎ ﺍﻟُ ﺍﻟﻨﻤﻴﺮُ ٬ ﻭﻋَ ﱠ
ﻭﺁﻻﻡُ ﺍﻟﻤﺮﺽُِ ﻳ َﺰﻳُﻠﻬﺎ ﻟﺬﻳﺬُ ﺍﻟﻌﺎﻓﻴﺔِ ٬ ﻓﻤﺎ ﻋﻠﻴﻚ ﺇﻻ ﺍﻟﺼﺒﺮُ ﻗﻠﻴﻼً ﻭﺍﻻﻧﺘﻈﺎﺭُ ﻟﺤﻈﺔً.
ﺠﺰَ ﺍﻟﺤﻜﻤ ﺎءُ ٬ ﻭﻭﻗ ﻒَ ﺍﻟﻌﻠﻤ ﺎءُ ٬ ﻭﺗ ﺴﺎءﻝَ ﻻ ﺗﺤﺰﻥْ : ﻓﻘﺪْ ﺣﺎﺭِ ﺍﻷﻃﺒﺎءُ ٬ ﻭﻋَ َ
ﺍﻟﺸﻌﺮﺍء ٬ ﻭﺑﺎﺭﺕ ﺍﻟﺤﻴ ﻞ ﺃُﻣ ﺎﻡ ﻧﻔ ﺎﺫِ ﺍﻟﻘ ﺪﺭﺓِ ٬ ﻭﻭﻗ ﻮﻉِ ﺍﻟﻘ ﻀﺎءِ ٬ ﻭﺣﺘﻤﻴ ﺔِ ﺍﻟﻤﻘ ﺪﻭﺭِ
ﻗﺎﻝ ﻋﻠﻲﱡ ﺑﻦُ ﺟﺒﻠﺔَ:
ﻧﻌﻠّ ﻞُ ﻧﻔ ﺴﻨﺎ ﺑﻌ ﺴﻰ ﻋ ﺴﻰ ﻓ ﺮﺝٌ ﻳﻜ ﻮﻥُ ﻋ ﺴﻰ
ـ ﺖ ﻫﻤّ ﺎً ﻳﻘ ﺒﺾُ ﺍﻟﻨﱠﻔ ﺴَﺎ ﻓ ﻼ ﺗﻘ ﻨﻂ ﻭﺇﻥ ﻻﻗﻴْ ـ
ءُ ﻣِ ﻦْ ﻓ ﺮﺝٍ ﺇﺫﺍ ﻳﺌ ﺴِﺎ ﻓ ﺄﻗﺮﺏُ ﻣ ﺎ ﻳﻜ ﻮﻥُ ﺍﻟﻤ ﺮْ
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ﺍﺧﺘﺮْ ﻟﻨﻔﺴﻚ ﻣﺎ ﺍﺧﺘﺎﺭﻩ ﺍﷲُ ﻟﻚ
ﻗﻢْ ﺇﻥ ﺃﻗﺎﻣﻚ ٬ ﻭﺍﻗﻌﺪْ ﺇﻥْ ﺃﻗﻌﺪﻙ ٬ ﻭﺍﺻﺒﺮْ ﺇﺫﺍ ﺃﻓﻘﺮَﻙ ٬ ﻭﺍﺷﻜﺮْ ﺇﺫﺍ ﺃﻏﻨﺎﻙ.
ﻓﻬﺬﻩ ﻣﻦ ﻟﻮﺍﺯﻡ )) : ﺭﺿﻴﺖُ ﺑﺎﷲِ ﺭﺑﺎً ٬ ﻭﺑﺎﻹﺳﻼﻡِ ﺩﻳﻨﺎً ٬ ﻭﺑﻤﺤﻤ ﺪ r ﻧﺒﻴ ﺎً((
.
ﻗﺎﻝ ﺃﺣ ُﺪﻫُﻢْ:
ﻓ ﺄﻭﻟﻮﺍ ﺍﻟﺘ ﺪﺑﻴﺮِ ﻫﻠْﻜ ﻰ ﻻ ﺗُ ﺪﺑﱢﺮْ ﻟ ﻚ ﺃﻣ ﺮﺍً
ﻧﺤ ﻦُ ﺃﻭﻟ ﻰ ﺑِ ﻚ ﻣِﻨﻜ ﺎ ﻭﺍﺭﺽَ ﻋﻨﱠ ﺎ ﺇﻥ ﺣَﻜﻤْﻨ ﺎ
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ﻻ ﺗﺮﺍﻗﺐْ ﺗﺼﺮﱡﻓﺎﺕ ﺍﻟﻨﺎﺱ
ﻓﺈﻧﱠﻬﻢ ﻻ ﻳﻤﻠﻜﻮﻥ ﺿ ّﺮﺍً ﻭﻻ ﻧﻔﻌﺎً ٬ ﻭﻻ ﻣﻮﺗﺎً ﻭﻻ ﺣﻴﺎﺓ ﻭﻻ ﻧ ﺸﻮﺭﺍً ٬ ﻭﻻ ﺛﻮﺍﺑ ﺎً
ﻭﻻ ﻋﻘﺎﺑﺎً.
ﻗﺎﻝ ﺃﺣﺪُﻫﻢ:
ﻭﻓ ﺎﺯ ﺑﺎﻟﻠ ﺬﺓِ ﺍ ﻟﺠ ﺴﻮﺭُ ﻣَ ﻦْ ﺭﺍﻗ ﺐ ﺍﻟﻨ ﺎﺱَ ﻣ ﺎﺕَ
ّ ﺎً
ﻭﻗﺎﻝ ﺑﻤﺸﱠﺎﺭ:
ﻫ
ﻭﻓ ﺎﺯ ﺑﺎﻟﻄﻴﺒ ﺎﺕِ ﺍﻟﻔﺎﺗِ ﻚُ ﻣ ﻦ ﺭﺍﻗ ﺐ ﺍﻟﻨ ﺎﺱ ﻟ ﻢ ﻳﻈﻔ ﺮْ
ُ ﻟﺠﺎﻟ ﺪﻭﻧﺎ ﻋﻠﻴ ﻪِ ِ ﺞُ
ٍ ﻟ ﻮْ ﻋﻠ ﻢ ﺑ ﻪِ ﺍﻟﻤﻠ ﻮﻙ ﺶﻬ ﻧﺤ ﻦ ﻓ ﻲ ﻋْ ﻴ ﺍﻟﻠﱠ
ﺑﺤﺎﺟﺘ ﻪِ
ﻗﺎﻝَ ﺇﺑ ﺮﺍﻫﻴﻢُ ﺑ ﻦ ﺃﺩﻫ ﻢ:
ﺑﺎﻟﺴﻴﻮﻑِ.
ﻭﻗﺎﻝ ﺍﺑﻦُ ﺗﻴﻤﻴﺔ : ﺇﻧﻪ ﻟﻴﻤﺮﱡ ﺑﺎﻟﻘﻠﺐِ ﺣﺎﻝٌ ٬ ﺃﻗﻮﻝُ : ﺇﻥ ﻛﺎﻥ ﺃﻫﻞُ ﺍﻟﺠﻨﺔِ ﻓ ﻲ ﻣﺜ ﻞِ
ﺣﺎﻟِﻨﺎ ﺇﻧﻬﻢ ﻓﻲ ﻋﻴﺶٍ ﻃﻴﺐٍ.
ﻗ ﺎﻝ ﺃﻳ ﻀﺎً : ﺇﻧ ﻪ ﻟﻴﻤ ﺮﱡ ﺑﺎﻟﻘﻠ ﺐِ ﺣ ﺎﻻﺕٌ ﻳ ﺮﻗﺺُ ﻃﺮﺑ ﺎً ٬ ﻣ ﻦ ﺍﻟﻔ ﺮﺡِ ﺑ ﺬﻛﺮﻩِ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﺍﻷﻧﺲ ﺑﻪ.
ﻭﻗﺎﻝ ﺍﺑﻦُ ﺗﻴﻤﻴﺔ ﺃﻳﻀﺎً ﻋﻨﺪﻣﺎ ﺃُﺩﺧِﻞ ﺍﻟﺴﺠﻦَ ٬ ﻭﻗﺪْ ﺃﻏﻠﻖ ﺍﻟﺴﺠﱠﺎﻥُ ﺍﻟﺒ ﺎﺏ ٬ ﻗ ﺎﻝ
َ ﴿ ﻓﻀُﺮِﺏََ ﺑﻴْ َﻨﻬُﻢ ﺑِﺴُﻮﺭٍ ﻟﱠﻪُ ﺑَﺎﺏٌ ﺑَﺎﻃِﻨُﻪُ ﻓِﻴﻪِ ﺍﻟﺮﱠﺣْﻤَﺔُ ﻭَﻇَﺎﻫِﺮُﻩُ ﻣِﻦِ ﻗ َﺒﻠِﻪِ ﺍﻟْﻌَﺬَﺍﺏُ. ﴾
ﻭﻗ ﺎﻝ ﻭﻫ ﻮ ﻓ ﻲ ﺳ ﺠﻨِﻪ : ﻣ ﺎﺫﺍ ﻳﻔﻌ ﻞُ ﺃﻋ ﺪﺍﺋﻲ ﺑ ﻲ ؟ ! ﺃﻧ ﺎ ﺟﻨﺘ ﻲ ﻭﺑ ﺴﺘﺎﻧﻲ ﻓ ﻲ
ﺻﺪﺭﻱ ٬ ﺃﻧﱠﻰ ﺳﺮْﺕُ ﻓﻬﻲ ﻣﻌﻲ ٬ ﺇﻥﱠ ﻗﺘﻠ ﻲ ﺷ ﻬﺎﺩﺓٌ ٬ ﻭﺇﺧﺮﺍﺟ ﻲ ﻣ ﻦ ﺑﻠ ﺪﻱ ﺳ ﻴﺎﺣﺔٌ
ﻭﺳﺠﻨﻲ ﺧﻠﻮﺓٌ.
ﻳﻘﻮﻟﻮﻥ : ﺃﻱﱡ ﺷﻲء ﻭَﺟَ ﺪَ ﻣ ﻦ ﻓﻘ ﺪَ ﺍﷲ ؟ ! ﻭﺃﻱﱡ ﺷ ﻲءٍ ﻓﻘ ﺪَ ﻣ ﻦ ﻭﺟ ﺪ ﺍﷲ ؟ ! ﻻ
ﻳﺴﺘﻮﻳﺎﻥ ﺃﺑﺪﺍً ٬ ﻣﻦْ ﻭﺟﺪ ﺍﷲ ﻭﺟﺪ ﻛﻞﱠ ﺷﻲء ٬ ﻭﻣﻦْ ﻓﻘﺪ ﺍﷲ ﻓﻘﺪ ﻛﻞﱠ ﺷﻲءٍ.
ﻳﻘﻮﻝ )) : r ﻹﻥ ﺃﻗﻮﻝُ : ﺳﺒﺤﺎﻥ ﺍﷲِ ٬ ﻭﺍﻟﺤﻤ ﺪُ ﷲِ ٬ ﻭﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲُ ٬ ﻭﺍﷲُ
ﺃﻛﺒﺮُ ٬ ﺃﺣﺐﱡ ﺇﻟﻲﱠ ﻣﻤﺎ ﻃﻠﻌﺖْ ﻋﻠﻴﻪ ﺍﻟﺸﻤﺲُ. ((
ﻗ ﺎﻝ ﺃﺣ ﺪُ ﺍﻟ ﺴﻠﻒِ ﻋ ﻦِ ﺍﻷﺛﺮﻳ ﺎءِ ﻭﻗ ﺼﻮﺭِﻫﻢْ ﻭﺩﻭﺭِﻫ ﻢْ ﻭﺃﻣ ﻮﺍﻟﻬﻢْ : ﻧﺄﻛ ﻞُ
ﻭﻳﺄﻛﻠﻮﻥ ٬ ﻭﻧﺸﺮﺏُ ٬ ﻭﻳﺸﺮﺑﻮﻥ ٬ ﻭﻧﻨﻈﺮُ ﻭﻳﻨﻈﺮﻭﻥ ٬ ﻭﻻ ﻧُﺤﺎﺳﺐُ ﻭﻳُﺤﺎﺳﺒﻮﻥ.
ﺧَﻠ ْﻘﻨَﺎ ُﻛﻢَْ ﺃ ﱠﻭﻝَ ﻣَﺮﱠﺓٍ . ﴾ َ ﴿ ﻭَﻟﻘَﺪْ ﺟِ ْﺌﺘُﻤُﻮﻧَﺎ ﻓُﺮَﺍﺩَﻯ ﻛَﻤَﺎَ
ﺍﻟﻤﺆﻣﻨ ﻮﻥ ﻳﻘﻮﻟ ﻮﻥ ﴿ : ﺻَ ﺪَﻕَ ﺍﻟﻠﱠ ﻪُ ﺭَﺳُ ﻮﻟَﻪُ . ﴾ ﻭﺍﻟﻤﻨ ﺎﻓﻘﻮﻥ ﻳﻘﻮﻟ ﻮﻥ ﴿ : ﻣﱠ ﺎ
ﻭَﻋَ َﺪﻧَﺎ ﺍﻟﻠﱠﻪُ ﻭَﺭَﺳُﻮﻟُﻪُِ ﺇﻟﱠﺎ ﻏُﺮُﻭﺭﺍً . ﴾
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ﺣﻴﺎﺗُﻚ ﻣﻦْ ﺻﻨﻊ ﺃﻓﻜﺎﺭِﻙ ﻓﺎﻷﻓﻜﺎﺭُ ﺍﻟﺘﻲ ﺗﺴﺘﺜﻤﺮُﻫﺎ ﻭﺗﻔﻜﺮُ ﻓﻴﻬ ﺎ ﻭﺗﻌﻴ ﺸُﻬﺎ ﻫ ﻲ
ﺍﻟﺘﻲ ﺗﺆﺛﺮُ ﻓﻲ ﺣﻴﺎﺗِﻚ ٬ ﺳﻮﺍءٌ ﻛﺎﻧﺖْ ﻓﻲ ﺳﻌﺎﺩﺓٍ ﺃﻭ ﺷﻘﺎﻭﺓٍ.
ﻳﻘﻮﻝُ ﺃﺣﺪُﻫﻢ : ﺇﺫﺍ ﻛﻨﺖ ﺣﺎﻓﻴﺎً ٬ ﻓﺎﻧﻈﺮْ ﻟﻤﻦُْ ﺑﺘِ ﺮَﺕْ ﺳ ﺎﻗﺎﻩ ٬ ﺗﺤﻤﱠ ﺪْ ﺭﺑﱠ ﻚ ﻋﻠ ﻰ
ﺟَﻠﻴْﻦ .
ﻧﻌﻤﺔِ ﺍﻟﺮ ْ
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻭﻻ ﺃﺿ ﻴﻖُ ﺑ ﻪ ﺫﺭﻋ ﺎً ﺇﺫﺍ ﻻ ﻳﻤ ﻸُ ﺍﻟﻬ ﻮﻝُ ﻗﻠﺒ ﻲ ﻗﺒ ﻞ
ﻭﻗﻌ ﺎ
************************************ ﻭﻗﻌﺘِ ﻪِ
ﺃﺣﺴﻦ ﺇﻟﻰ ﺍﻟﻨﺎﺱ
ﻓﺈﻥﱠ ﺍﻹﺣﺴﺎﻥَ ﻋﻠﻰ ﺍﻟﻨﺎﺱِ ﻃﺮﻳ ﻖٌ ﻭﺍﺳ ﻌﺔٌ ﻣ ﻦ ﻃ ﺮﻕِ ﺍﻟ ﺴﻌﺎﺩﺓِ . ﻭﻓ ﻲ ﺣ ﺪﻳ ٍ
ﺚ
ﺻﺤﻴﺢ )) : ﺇﻥﱠ ﺍﷲ ﻳﻘﻮﻝُ ﻟﻌﺒﺪﻩِ ﻭﻫﻮ ﻳﺤﺎﺳ ﺒُﻪُ ﻳ ﻮﻡ ﺍﻟﻘﻴﺎﻣ ﺔِ : ﻳ ﺎ ﺍﺑ ﻦﱠ ﺁﺩﻡ ٬ ﺟﻌ ﺖُ
ﻭﻟ ﻢ ﺗﻄﻌﻤْﻨ ﻲ . ﻗ ﺎﻝ : ﻛﻴ ﻒ ﺃﻃﻌﻤُ ﻚ ﻭﺃﻧ ﺖ ﺭﺏﱡ ﺍﻟﻌ ﺎﻟﻤﻴﻦ ؟ ! ﻗ ﺎﻝ : ﺃﻣ ﺎ ﻋﻠﻤ ﺖ ﺃﻥﱠ
ﻋﺒﺪﻱ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥٍ ﺟﺎﻉ ﻓﻤﺎ ﺃﻃﻌﻤْﺘﻪُ ٬ ﺃﻣﺎ ﺇﻧﻚَ ﻟﻮ ﺃﻃﻌ ْﻤﺘَﻪُ ﻭﺟﺪﺕَ ﺫﻟﻚ ﻋﻨﺪﻱ.
ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ٬ ﻇﻤﺌﺖُ ﻓﻠﻢْ ﺗﺴﻘﻨﻲ . ﻗ ﺎﻝ : ﻛﻴ ﻒ ﺃﺳ ﻘﻴﻚ ﻭ ﺃﻧ ﺖ ﺭﺏﱡ ﺍﻟﻌ ﺎﻟﻤﻴﻦَ ! ﻗ ﺎﻝ:
ﺃﻣ ﺎ ﻋﻠﻤ ﺖ ﺃﻥﱠ ﻋﺒ ﺪﻱ ﻓ ﻼﻥ ﺍﺑ ﻦ ﻓ ﻼﻥٍ ﻇﻤِ ﺊَ ﻓﻤ ﺎ ﺃﺳ ﻘﻴﺘﻪ ٬ ﺃﻣ ﺎ ﺇﻧﱠ ﻚ ﻟ ﻮْ ﺃﺳ ﻘﻴﺘﻪ
ﻭﺟﺪْﺕ ﺫﻟﻚ ﻋﻨﺪﻱ . ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ٬ ﻣﺮﺿْﺖُ ﻓﻠﻢ ﺗﻌُﺪﻧﻲ . ﻗ ﺎﻝ : ﻛﻴ ﻒ ﺃﻋ ﻮﺩُﻙ ﻭﺃﻧ ﺖ
ﺭﺏﱡ ﺍﻟﻌﺎﻟﻤﻴﻦ ؟ ! ﻗﺎﻝ : ﺃﻣﺎ ﻋﻠﻤْﺖ ﺃﻥﱠ ﻋﺒ ﺪﻱ ﻓ ﻼﻥ ﺍﺑ ﻦ ﻓ ﻼﻥٍ ﻣ ﺮﺽ ﻓﻤ ﺎ ﻋ ْﺪﺗَ ﻪُ٬
ﺃﻣﺎ ﺇﻧﻚ ﻟﻮْ ﻋﺪﺗﻪْ ﻭﺟﺪﺗﻨﻲ ﻋﻨﺪﻩُ ؟. (( !
ﻫﻨﺎ ﻟﻔﺘﺔٌ ﻭﻫ ﻲ ﻭﺟ ﺪﺗﻨﻲ ﻋﻨ ﺪﻩُ ٬ ﻭﻟ ﻢ ﻳﻘ ﻞْ ﻛﺎﻟ ﺴﺎﺑﻘﺘﻴﻦ : ﻭﺟﺪﺗ ﻪ ﻋﻨ ﺪﻱ ؛ ﻷﻥﱠ
ﺍﷲ ﻋﻨﺪ ﺍﻟﻤﻨﻜﺴِﺮﺓ ﻗﻠﻮﺑُﻬﻢ ٬ ﻛﺎﻟﻤﺮﻳﺾ . ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﻓﻲ ﻛﻞﱢ ﻛﺒﺪٍ ﺭﻃﺒﺔٍ ﺃﺟ ﺮٌ
. (( ﻭﺍﻋﻠﻢْ ﺃﻥﱠ ﺃﺩﺧﻞ ﺍﻣﺮﺃﺓً ﺑ ِﻐﻴّﺎً ﻣ ﻦْ ﺑﻨ ﻲ ﺇﺳ ﺮﺍﺋﻴﻞ ﺍﻟﺠﻨ ﺔ ٬ ﻷﻧﻬ ﺎ ﺳ ﻘﺖْ ﻛﻠ ﺒ ﺎً ﻋﻠ ﻰ
ﻇﻤﺄ . ﻓﻜﻴﻒ ﺑﻤﻦْ ﺃﻃﻌﻢَ ﻭﺳﻘﻰ ٬ ﻭﺭﻓﻊ ﺍﻟﻀﺎﺋﻘﺔ ﻭﻛﺸﻒ ﺍﻟﻜُ ْﺮ َﺑﺔَ ؟!
ﻭﻗﺪْ ﺻﺢﱠ ﻋﻨﻪُ r ﺃﻧﻪُ ﻗﺎﻝَ )) : ﻣﻦْ ﻛ ﺎﻥ ﻟ ﻪُ ﻓ ﻀﻞُ ﺯﺍﺩٍ ﻓﻠﻴَﻌُ ﺪ ﺑ ﻪِ ﻋﻠ ﻰ ﻣَ ﻦْ ﻻ
ﺯﺍﺩ ﻟﻪُ ٬ ﻭﻣﻦْ ﻛﺎﻥ ﻟﻪ ﻓﻀﻞُ ﻇﻬْﺮٍ ﻓﻠﻴﻌﺪْ ﺑﻪِ ﻋﻠﻰ ﻣ ﻦْ ﻻ ﻇﻬ ﺮ ﻟ ﻪُ . (( ﺃﻱ ﻟ ﻴﺲ ﻟ ﻪُ
ﻣﺮﻛﻮﺏٌ.
ﻭﻗﺪْ ﻗﺎﻝ ﺣﺎﺗﻢٌ ﻓﻲ ﺃﺑﻴ ﺎﺕٍ ﻟ ﻪُ ﺟﻤﻴﻠ ﺔٍ ٬ ﻭﻫ ﻮ ﻳُﻮﺻِ ﻲ ﺧﺎﺩﻣ ﻪُ ﺃﻥْ ﻳﻠ ﺘﻤﺲ ﺿ ﻴﻔﺎً
ﻳﻘﻮﻝُ
ﺇﺫﺍ ﺃﺗ ﻰ ﺿ ﻴﻒٌ ﻓﺄﻧ ﺖ ﺣُ ﺮﱡ ﺃﻭﻗ ﺪْ ﻓ ﺈﻥﱠ ﺍﻟﻠﻴ ﻞ ﻟﻴ ﻞٌ ﻗ ﺮﱡ
ﻭﻳﻘﻮﻝ ﻻﻣﺮﺃﺗﻪ:
ﺃﻛ ﻴﻼً ﻓ ﺈﻧﻲ ﻟ ﺴﺖُ ﺁﻛﻠُ ﻪُ ﺇﺫﺍ ﻣ ﺎ ﺻ ﻨﻌﺖِ ﺍﻟ ﺰﺍﺩ
ﻭﺣ ﺪﻱ ﻓﺎﻟﺘﻤ ﺴﻲ ﻟ ﻪُ
ﻻ ﲢﺰﻥ
68
ﻭﻗﺎﻝ ﺃﻳﻀﺎً:
ﻭﻳﺒﻘ ﻰ ﻣ ﻦ ﺍﻟﻤ ﺎﻝِ ﺍﻷﺣﺎﺩﻳ ﺚُ ﺃﻣ ﺎﻭﻱﱠ ﺇﻥﱠ ﺍﻟﻤ ﺎﻝ ﻏ ﺎﺩٍ ﻭﺭﺍﺋ ﺢٌ
ﺎﻕ ﺑﻬ ﺎﺮُ
ﻭﺍﻟ ﺬﱢﻛْ
ﺇﺫﺍ ﺣ ﺸﺮﺟﺖْ ﻳﻮﻣ ﺎً ﻭﺿ ﺃﻣ ﺎﻭﻱﱠ ﻣ ﺎ ﻳُﻐﻨ ﻲ ﺍﻟﺜ ﺮﺍءُ ﻋ ﻦِ
ﺍﻟﺼﺪﺭُ ﺍﻟﻔﺘ ﻰ
ﻭﻳﻘﻮﻝ:
ﻏِﻨﺎﻧ ﺎ ﻭﻻ ﺃﺯﺭﻯ ﺑﺄﺣ ﺴﺎﺑﻨﺎ ﻓﻤ ﺎ ﺯﺍﺩﻧ ﺎ ﻓﺨ ﺮﺍً ﻋﻠ ﻰ ﺫﻱ
ﺍﻟﻔﻘْ ﺮُ ﻗﺮﺍﺑ ﺔٍ
ﻭﻗﺎﻝ ﻋﺮﻭﺓُ ﺑﻦُ ﺣﺰﺍﻡٍ
ﺑﻮﺟﻬﻲ ﺷ ﺤﻮﺏ ﺍﻟﺤ ﻖﱢ ﻭﺍﻟﺤ ﻖﱡ ﺃﺗﻬ ﺰﺃُ ﻣﻨ ﻲ ﺃﻥ ﺳ ﻤﻨِﺖ ﻭﺃﻥ
ﺟﺎﻫ ﺎ ءُﺪُ
ﻭﺃﺣ ﺴﻮ ﻗ ﺮﺍﺡ ﺍﻟﻤ ﺎءِ ﻭﺍﻟﻤ ﺗ ﺮﻯ
ﺃﻭﺯﱢﻉُ ﺟ ﺴﻤﻲ ﻓ ﻲ ﺟ ﺴﻮﻡٍ
ﱠ ﻗﺒ ﻞ ﺃﺑﻨﺎﺋ ﻪِ٬ ﺑ ﺎﺭﺩُ
ٌ ﻳﻬﻮﺩﻱٌ ٬ ﻓﻜﺎﻥ ﻳﺒﺪﺃ ﻓﻴُﻄﻌﻢ ﺍﻟﻴﻬﻮﺩﻱ ﻛﺜﻴ ﺮﺓٍ
ﻭﻛﺎﻥ ﺍﺑﻦُ ﺍﻟﻤﺒﺎﺭﻙِ ﻟﻪُ ﺟﺎﺭ
ﻭﻳﻜﺴﻮﻩ ﻗﺒﻞ ﺃﺑﻨﺎﺋِﻪ ٬ ﻓﻘﺎﻟﻮﺍ ﻟﻠﻴﻬﻮﺩﻱﱢ : ﺑﻌﻨﺎ ﺩﺍﺭﻙ . ﻗﺎﻝ : ﺩﺍﺭﻱ ﺑﺄﻟﻔﻲْ ﺩﻳﻨﺎﺭٍ ٬ ﺃﻟ ﻒٌ
ﻗﻴﻤﺘُﻬ ﺎ ٬ ﻭﺃﻟ ﻒٌ ﺟ ﻮﺍﺭُ ﺍﺑ ﻦ ﺍﻟﻤﺒ ﺎﺭﻙِ . ! ﻓ ﺴﻤﻊ ﺍﺑ ﻦ ﺍﻟﻤﺒ ﺎﺭﻙِ ﺑ ﺬﻟﻚ ٬ ﻓﻘ ﺎﻝ : ﺍﻟﻠﻬ ﻢﱠ
ﺍﻫﺪِﻩِ ﺇﻟﻰ ﺍﻹﺳﻼﻡِ . ﻓﺄﺳﻠﻢ ﺑﺈﺫﻥِ ﺍﷲِ.!
ﻭﻣﺮﱠ ﺍﺑﻦُ ﺍﻟﻤﺒﺎﺭﻙ ﺣﺎﺟّﺎً ﺑﻘﺎﻓﻠﺔٍ ٬ ﻓﺮﺃﻯ ﺍﻣﺮﺃﺓً ﺃﺧﺬﺕْ ﻏُﺮﺍﺑﺎً ﻣْﻴﺘﺎً ﻣ ﻦ ﻣﺰﺑﻠ ﺔٍ٬
ﻓﺄﺭﺳﻞَ ﻓﻲ ﺃﺛﺮِﻫﺎ ﻏﻼﻣﻪ ﻓﺴﺄﻟﻬﺎ ٬ ﻓﻘﺎﻟﺖْ : ﻣﺎ ﻟﻨﺎ ﻣﻨ ﺬُ ﺛﻼﺛ ﺔِ ﺃ ﻳ ﺎﻡٍ ﺇﻻ ﻣ ﺎ ﻳُﻠﻘ ﻰ ﺑﻬ ﺎ.
ﻓﺪﻣﻌﺖْ ﻋﻴﻨﺎﻩُ ٬ ﻭﺃﻣﺮ ﺑﺘﻮﺯﻳﻊِ ﺍﻟﻘﺎﻓﻠﺔِ ﻓﻲ ﺍﻟﻘﺮﻳﺔِ ٬ ﻭﻋﺎﺩ ﻭﺗﺮﻙ ﺣﺠّﺘ ﻪ ﺗﻠ ﻚ ﺍﻟ ﺴﻨﺔِ٬
ﻓﺮﺃﻯ ﻓﻲ ﻣﻨﺎ ِﻣﻪِ ﻗﺎﺋﻼً ﻳﻘﻮﻝُ : ﺣﺞﱞ ﻣﺒﺮﻭﺭٌ ٬ ﻭﺳﻌﻲٌ ﻣﺸﻜﻮﺭٌ ٬ ﻭﺫﻧﺐٌ ﻣﻐﻔﻮﺭٌ.
ﻭﻟَ ﻮْ ﻛَ ﺎﻥَِ ﺑﻬِ ﻢْ ﺧَ ﺼَﺎﺻَﺔٌ ﴾ ﺴ ِﻬﻢَْ ﻭﻳﻘﻮﻝُ ﺍﷲُ ﻋﺰﱠ ﻭﺟﻞﱠ ﴿ : ﻭَ ُﻳ ْﺆﺛِﺮُﻭﻥَ ﻋَﻠَﻰ ﺃَﻧﻔُ ِ
.
ﻭﻗﺎﻝَ ﺃﺣ ُﺪﻫُﻢْ:
ﻋ ﻦ ﺻ ﺎﺣﺒﻲ ﻓ ﻲ ﺃﺭﺿ ﻪِ ﺇﻧ ﻲ ﻭﺃﻥْ ﻛﻨ ﺖُ ﺍﻣ ﺮﺃً
ﻭﺳ ﻤﺎ ِﺋﺕُﻪِ
ﻭﻣﺠﻴ ﺐُ ﺩﻋﻮﺗِ ﻪ ﻭﺻ ﻮ ﻒُﺍً ﻣﺘﺒﺎﻋ ﺪ
ﻟﻤﻔﻴ ﺪﻩُ ﻧ ﺼﺮﻱ ﻭﻛﺎﺷ
ِ ﻪ
ﺎ ﻟﻴ ﺖ ﺃﻥﱠ ﻋﻠ ﻰﱠ ﻓ ﻀﻞَ ﻧﺪﺍﺋ
ﻳ ً ﻟ ﻢْﻪِ ْﺑ
ﻭﺇﺫﺍ ﺍﺭﺗﺪﻯ ﺛﻮﺑ ﺎً ﺟﻤ ﻴﻼ َ ﻛﺮ
ﻛ ﺴﺎ ِﺋﻪِ ﺃﻗ ﻞْ
َ ﺍﻟﺨﻠُﻖَ ! ﻭﻣﺎ ﺃﺟﻞﱠ ﺍﻟﻤﻮﺍﻫﺐَ ! ﻭﻣﺎ ﺃﺣﺴﻦ ﺍﻟﺴﺠﺎﻳﺎ! ﻳﺎ ﷲِ ﻣﺎ ﺃﺟﻤﻞ
ﻻ ﻳﻨﺪﻡُ ﻋﻠﻰ ﻓﻌْﻞِ ﺍﻟﺠﻤﻴ ﻞِ ﺍﺣ ﺪٌ ﻭﻟ ﻮ ﺃﺳ ﺮﻑ ٬ ﻭﺇﻧﻤ ﺎ ﺍﻟﻨ ﺪﻡُ ﻋﻠ ﻰ ﻓﻌ ﻞِ ﺍﻟﺨﻄ ﺄ
ﻭﺇﻥْ ﻗﻞﱠ.
ﻭﻗﺎﻝ ﺃﺣ ُﺪﻫُﻢْ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ :
ﻻ ﲢﺰﻥ
69
ﻋﻴْﺖَِ ﻣﻦْ
ﻭﺍﻟﺸﺮﱡ ﺃﺧﺒﺚُ ﻣﺎ ﺃﻭْ َ ﺍﻟﺨﻴ ﺮُ ﺃﺑﻘ ﻰ ﻭﺇﻥْ ﻃ ﺎﻝ
************************* ﺯَﺍﺩِ **************** ﻪِ
ﺍﻟﺰﻣ ﺎﻥُ ﺑ
ﺇﺫﺍ ﺻﻜﱠﺖْ ﺃﺫﺍﻧﻚ ﻛﻠﻤﺔٌ ﻧﺎﺑﻴﺔٌ
ﻭﺍﻫﺠ ﺮْ ﻣﻼﻣ ﺔَ ﻣَ ﻦْ ﺗ ﺸﻔﱠﻰ ﺃﻭ ﺍﺣﺮِﺹْ ﻋﻠﻰ ﺟﻤ ﻊِ ﺍﻟﻔ ﻀﺎﺋﻞِ
ﺴﻊُﺪِْ ﻳﻨﻘﻄَ
َ
ﺣِﻠ ﺖْ ﻭﺑﻌ ﺪ ﺍﻟﻤ ﻮﺕ ُ ﻗﺒ ﻭﺍﺟﺘﻬ ﻢُﺪْ
ﻭﺍﻋﻠ ﻢْ ﺑ ﺄﻥﱠ ﺍﻟﻌﻤ ﺮَ ﻣﻮْﺳ
ﺍﻟﺤ ﺴﺪْ ﻃﺎﻋ ﺔٍ
ﻳﻘ ﻮﻝُ ﺃﺣ ﺪُ ﻋﻠﻤ ﺎءِ ﺍﻟﻌ ﺼﺮِ : ﺇﻥﱠ ﻋﻠ ﻰ ﺃﻫ ﻞِ ﺍﻟﺤ ﺴﺎﺳﻴﺔِ ﺍﻟﻤﺮﻫﻔ ﺔ ﻣ ﻦ ﺍﻟﻨﻘ ﺪِ ﺃﻥْ
ﻳﺴﻜﺒﻮﺍ ﻓﻲ ﺃﻋﺼﺎﺑِﻬﻢ ﻣﻘﺎﺩﻳﺮ ﻣﻦ ﺍﻟﺒﺮﻭﺩِ ﺃﻣﺎﻡ ﺍﻟﻨﻘﺪِ ﺍﻟﻈﺎﻟﻢِ ﺍﻟﺠﺎﺋﺮِ.
ﻭﻗﺎﻟﻮﺍ » : ﷲَِ ﺩﻭﱡ ﺍﻟﺤﺴﺪِ ﻣﺎ ﺃﻋْ َﺪﻟَﻪُ ٬ ﺑﺪﺃ ﺑﺼﺎﺣﺒِﻪِ ﻓﻘﺘﻠﻪُ. «
ﻭﻗﺎﻝ ﺍﻟﻤﺘﻨﺒﻲ:
ﻣ ﺎ ﻓﺎﺗ ﻪ ﻭﻓ ﻀﻮﻝُ ﺍﻟﻌْ ﻴﺶِ ﺫِﻛْ ﺮُ ﺍﻟﻔﺘ ﻰ ﻋﻤ ﺮﻩُ ﺍﻟﺜ ﺎﻧﻲ
ﺃﺷ ﻐﺎﻝُ ﻪ ﻭﺣﺎﺟﺘُ
ﻭﻗﺎﻝ ﻋﻠﻲﱞ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪُ : ﺍﻷﺟﻞُ ﺟﻨﺔٌ ﺣﺼﻴﻨﺔٌ.
ﻭﻗﺎﻝ ﺃﺣﺪُ ﺍﻟﺤﻜﻤﺎء : ﺍﻟﺠﺒﺎﻥُ ﻳﻤﻮﺕُ ﻣﺮﱠﺍﺕٍ ٬ ﻭﺍﻟﺸﺠﺎﻉُ ﻳﻤﻮﺕُ ﻣﺮﺓً ﻭﺍﺣﺪﺓً .
ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﻌﺒﺎﺩﻩِ ﺧﻴﺮﺍً ﻓﻲ ﻭﻗﺖ ﺍﻷﺯﻣﺎﺕ ﺃﻟﻘﻰ ﻋﻠﻴﻬﻢ ﺍﻟﻨﻌ ﺎﺱ ﺃَ َﻣﻨَ ﺔً ﻣﻨ ﻪ٬
ﻛﻤﺎ ﻭﻗﻊ ﺍﻟﻨﻌﺎﺱ ﻋﻠﻰ ﻃﻠﺤﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻓﻲ ﺃُﺣُﺪ ٬ ﺣﺘﻰ ﺳﻘﻂ ﺳﻴﻔُﻪ ﻣﺮﺍ ﺕٍ ﻣﻦْ
ﻳﺪِﻩ ٬ ﺃَﻣْﻨﺎً ﻭﺭﺍﺣﺔ ﺑﺎﻝٍ.
ﻭﻫﻨﺎﻙ ﻧﻌﺎﺱٌ ﻷﻫﻞِ ﺍﻟﺒﺪﻋِ ﺔ ٬ ﻓﻘ ﺪْ ﻧﻌ ﺲ ﺷ ﺒﻴﺐُ ﺑ ﻦُ ﻳﺰﻳ ﺪٍ ﻭﻫ ﻮ ﻋﻠ ﻰ ﺑﻐﻠﺘِ ﻪِ٬
ﻭﻛﺎﻥ ﻣﻦْ ﺃﺷﺠﻊِ ﺍﻟﻨ ﺎﺱِ ٬ ﻭﺍﻣﺮﺃﺗُ ﻪُ ﻏﺰﺍﻟ ﺔُ ﻫ ﻲ ﺍﻟ ﺸﺠﺎﻋﺔٌ ﺍﻟﺘ ﻲ ﻃ ﺮﺩﺕِ ﺍﻟﺤﺠﱠ ﺎﺝ٬
ﻓﻘﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻓﺘﺨ ﺎءَُ ﺗﻨْﻔِ ﺮُ ﻣِ ﻦ ﺻ ﻔﻴ ِﺮ ﺃﺳ ﺪٌ ﻋﻠ ﻲﱠ ﻭﻓ ﻲ ﺍﻟﺤ ﺮﻭﺏِ
ﺼﺎﻓﻲْﺮِ ﺍﻟ
ُ ﻚ ﻓ ﻲ ﺟﻨ ﺎﺣ ﺃﻡ ﻛ ﺎﻥ ﻗﻠﺒ َ ﻓ ﻲﺔٌ
ﻧﻌﺎﻣ
ﻫﻼّ ﺑﺮﺯﺕَ ﺇﻟﻰ ﻏﺰﺍﻟ ﺔ
ﻃ ﺎﺋﺮِ ﺍﻟ ﻮﻏﻰ
ﻭﻗ ﺎﻝ ﺍﷲُ ﺗﻌ ﺎﻟﻰ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ﴿ : ﻗُ ﻞْ ﻫَ ﻞْ ﺗَ َﺮﺑﱠ ﺼُﻮﻥَ ﺑِﻨَ ﺎ ﺇِﻻﱠ ﺇِﺣْ ﺪَﻯ ﺍﻟْﺤُ ﺴْ َﻨ َﻴ ْﻴﻦِ
َ ﻭﻧَﺤْ ﻦَُ ﻧﺘََ ﺮﺑﱠﺺُِ ﺑﻜُ ﻢْ ﺃَﻥ ﻳُ ﺼِﻴ َﺒ ُﻜﻢُ ﺍﻟﻠّ ﻪُِ ﺑﻌَ ﺬَﺍﺏٍ ﻣﱢ ﻦْ ﻋِﻨ ﺪِﻩَِ ﺃﻭِْ ﺑ ﺄَﻳْ ﺪِﻳﻨَﺎَ ﻓﺘَ َﺮﺑﱠ ﺼُﻮﺍِْ ﺇﻧﱠ ﺎ
َ ﻣ َﻌﻜُﻢ ﱡﻣﺘَ َﺮ ﱢﺑﺼُﻮﻥَ. ﴾
ﺟﻼً ﻭَﻣَ ﻦ ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿ : ﻭَﻣَﺎ ﻛَﺎﻥَِ ﻟﻨَﻔْﺲٍَ ﺃﻥْ ﺗَﻤُﻮﺕَ ﺇِﻻﱠ ﺑِ ﺈِ ْﺫﻥِ ﺍﷲِ ﻛﺘَﺎﺑ ﺎً ﻣﱡ ﺆَ ﱠ
ﻳُ ﺮِﺩْ ﺛَ ﻮَﺍﺏَ ﺍﻟ ﺪﱡ ْﻧﻴَﺎُ ﻧ ْﺆﺗِ ﻪِِ ﻣ ْﻨﻬَ ﺎ ﻭَﻣَ ﻦ ﻳُ ﺮِﺩْ ﺛَ ﻮَﺍﺏَ ﺍﻵﺧِ ﺮَﺓُِ ﻧﺆْﺗِ ﻪِِ ﻣﻨْﻬَ ﺎ ﻭَﺳَ ﻨَﺠْ ﺰِﻱ
ﺍﻟﺸﱠﺎﻛِﺮِﻳﻦَ. ﴾
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ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻣِ ﻦ ﺍﻷﺑﻄ ﺎﻝِ ﻭﻳْﺤ ﻚِ ﻟَ ﻦْ ﺃﻗ ﻮﻝُ ﻟﻬ ﺎ ﻭﻗ ﺪْ ﻃ ﺎﺭﺕْ
ِ ﻲ
ﻦ ﺍﻷﺟ ﻞِ ﺍﻟ ﺬﻱ ﻟ ﻚِ ﻟ ﻢ ُﺮﺍﻋ ﺗ ﻋ ﺷ ﻌﺎﻋﻡٍﺎً
ﻓﺈﻧ ﻚِ ﻟ ﻮ ﺳ ﺄﻟﺖِ ﺑﻘ ﺎء ﻳ ﻮ
ُﻄﺎﻋﻲﻞُ ﺍﻟﺨﻠ ﻮﺩِ ﺑﻤ ﺴﺘﻄﺎﻉِ ﺗ ﻓﻤ ﺎ ﻧﻴ ﻓ ﺼﺒﺮﺍً ﻓ ﻲ ﻣﺠ ﺎﻝِ ﺍﻟﻤ ﻮﺕِ
ﻓﻴُﺨﻠ ﻊُ ﻋ ﻦ ﺃﺥِ ﺍﻟﺨﻨ ﻊِ ﺏِﺍً ﺻ ﻮﺒْﺮ
ﻭﻣ ﺎ ﺛ ﻮﺏُ ﺍﻟﺤﻴ ﺎﺓ ﺑﺜ
ﺍﻟﻴ ﺮﺍﻉِ ﻋِ ﺰﱟ
ﺇﻱ ﻭﺍﷲ ٬ ﻓﺈﺫﺍ ﺟﺎء ﺃﺟﻠُﻬﻢ ﻻ ﻳﺴﺘﺄﺧﺮﻭﻥ ﻋﻨﻪ ﺳﺎﻋﺔً ﻭﻻ ﻳﺴﺘﻘﺪﻣﻮﻥ.
ﻗﺎﻝ ﻋﻠﻲﱞ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ:
ﻳ ﻮﻡ ﻻ ﻗُ ﺪﱢﺭ ﺃﻡْ ﻳ ﻮﻡ ﻗُِ ﺪﺭْ ﺃﻱﱡ ﻳ ﻮﻣﻲﱠ ﻣِ ﻦ ﺍﻟﻤ ﻮﺕِ
ﻭﻣِ ﻦ ﺍﻟﻤﻘ ﺪﻭﺭِ ﻻ ﻳﻨﺠ ﻮ ُ ﻪُﺮﱡ ﺍﻓ
ﻳ ﻮﻡ ﻻ ﻗُ ﺪﱢﺭ ﻻ ﺃﺭﻫﺒ
ﺍﻟﺤَِ ﺬﺭْ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮٍ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ : ﺍﻃﻠﺒﻮﺍ ﺍﻟﻤﻮﺕ ﺗُﻮﻫَﺐْ ﻟﻜﻢُ ﺍﻟﺤﻴﺎﺓُ.
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ﻭﻗﻔــﺔ
ﻻ ﺗﺤ ﺰﻥْ : ﻓ ﺈﻥﱠ ﺍﷲ ﻳ ﺪﺍﻓﻊُ ﻋﻨ ﻚ ٬ﻭﺍﻟﻤﻼﺋﻜ ﺔُ ﺗ ﺴﺘﻐﻔﺮُ ﻟ ﻚ ٬ﻭﺍﻟﻤﺆﻣﻨ ﻮﻥ
ﻳﺸﺮﻛﻮﻧﻚ ﻓﻲ ﺩﻋﺎﺋِﻬﻢْ ﻛﻞﱠ ﺻﻼﺓٍ ٬ ﻭﺍﻟﻨﺒﻲﱡ r ﻳﺸﻔﻊُ ٬ ﻭﺍﻟﻘﺮﺁﻥُ ﻳِﻌﺪُﻙ ﻭﻋ ﺪﺍً ﺣ ﺴﻨﺎً٬
ﻭﻓﻮﻕ ﻫﺬﺍ ﺭﺣﻤﺔُ ﺃﺭﺣﻢ ﺍﻟﺮﺍﺣﻤﻴﻦ.
ﻻ ﺗﺤ ﺰﻥْ : ﻓ ﺈﻥﱠ ﺍﻟﺤ ﺴﻨﺔ ﺑﻌ ﺸﺮ ﺃﻣﺜﺎﻟِﻬ ﺎ ﺇﻟ ﻰ ﺳ ﺒﻌﻤﺎﺋﺔِ ﺿِ ﻌْﻒٍ ﺇﻟ ﻰ ﺃﺿ ﻌﺎﻑٍ
ﻛﺜﻴﺮﺓٍ ٬ ﻭﺍﻟﺴﻴﺌﺔُ ﺑﻤﺜﻠﻬﺎ ﺇﻻ ﺃﻥْ ﻳﻌﻔﻮَ ﺭﺑّﻚ ﻭﻳﺘﺠﺎﻭﺯ ٬ ﻓﻜﻢْ ﷲِ ﻣِﻦ ﻛﺮﻡٍ ﻣﺎ ﺳُﻤﻊ ﻣﺜﻠ ﻪ
! ﻭﻣﻦ ﺟﻮﺩٍ ﻻ ﻳﻘﺎﺭﺑُﻪ ﺟُﻮﺩٌ!
ﻻ ﺗﺤ ﺰﻥْ : ﻓﺄﻧ ﺖ ﻣ ﻦ ﺭﻭﱠﺍﺩِ ﺍﻟﺘﻮﺣﻴ ﺪِ ﻭﺣَﻤﻠ ﺔِ ﺍﻟﻤﻠﱠ ﺔِ ﻭﺃﻫ ﻞِ ﺍﻟﻘﺒﻠ ﺔِ ٬ ﻭﻋﻨ ﺪﻙ
ﺃﺻﻞُ ﺣﺐﱢ ﺍﷲِ ﻭﺣﺐﱢ ﺭﺳﻮﻟﻪ ٬ r ﻭﺗﻨ ﺪﻡُ ﺇﺫﺍ ﺃﺫﻧﺒ ﺖ ٬ ﻭﺗﻔ ﺮﺡُ ﺇﺫﺍ ﺃﺣ ﺴﻨﺖ ٬ ﻓﻌﻨ ﺪﻙ
ﺧﻴﺮٌ ﻭﺃﻧﺖ ﻻ ﺗﺪﺭﻱ.
ﻻ ﺗﺤ ﺰﻥْ : ﻓﺄﻧ ﺖ ﻋﻠ ﻰ ﺧﻴ ﺮٍ ﻓ ﻲ ﺿ ﺮﺍﺋِﻚ ﻭﺳ ﺮﺍﺋِﻚ ٬ ﻭﻏﻨ ﺎﻙ ﻭﻓﻘ ﺮِﻙ٬
ﻭﺷ ﱠﺪﺗِﻚ ﻭﺭﺧﺎﺋِﻚ )) ٬ ﻋﺠﺒﺎً ﻷﻣﺮِ ﺍﻟﻤ ﺆﻣﻦِ ٬ ﺇﻥﱠ ﺃﻣ ﺮﻩَ ﻛﻠﱠ ﻪ ﻟ ﻪ ﺧﻴ ﺮٌ ٬ ﻭﻟ ﻴﺲَ ﺫﻟ ﻚ
ﺇﻻ ﻟﻠﻤﺆﻣﻦِ٬ ﻥْ ﺃﺻﺎﺑْﺘﻪ ﺳﺮﱠﺍءَ ﻓﺸﻜﺮ ﻛ ﺎﻥ ﺧﻴ ﺮﺍً ﻟ ﻪ ٬ ﻭﺇﻥْ ﺃﺻ ﺎﺑﺘْﻪ ﺿ ﺮﱠﺍءُ ﻓ ﺼ ﺒﺮ
ﻓﻜﺎﻥ ﺧﻴﺮﺍً ﻟﻪ. ((
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ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﺍﻟﻤﻜﺎﺭِﻩِ ﻭﺗﺤﻤﱡﻞُ ﺍﻟﺸﺪﺍﺋﺪِ
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ﻃﺮﻳﻖُ ﺍﻟﻔﻮﺯِ ﻭﺍﻟﻨﺠﺎﺡِ ﻭﺍﻟﺴﻌﺎﺩﺓِ
ﻋﻠَ ﻰ ﻣَ ﺎ ﺼﺒْﺮٌ ﺟَﻤِﻴ ﻞٌ ﻭَﺍﻟﻠّ ﻪُ ﺍﻟْﻤُ ﺴْﺘَﻌَﺎﻥَُ ﺻﺒِﺮْ ﻭَﻣَﺎ ﺻَﺒْﺮُﻙَ ﺇِ ﻻﱠ ﺑِﺎﻟﻠّ ﻪِ ﴿ . ﴾ ﻓََ ﴿ ﻭَﺍ ْ
ﻋﻠَ ﻰ ﻋﻠَْ ﻴﻜُﻢ ﺑِﻤَ ﺎ ﺻَ ﺒَﺮْﺗُﻢْ ﴿ . ﴾ ﻭَﺍﺻْ ﺒِﺮَْ ﻼﻡٌَ ﺳَ ﺻﺒْﺮﺍً ﺟَﻤِﻴﻼًَ ﴿ . ﴾ َ ﺗﺼِﻔُﻮﻥَ ﴿ . ﴾ ﻓَﺎﺻْﺒِﺮَْ
ﻣَﺎَ ﺃﺻَﺎ َﺑﻚَ ﴿ ﴾ ﺍﺻْﺒِﺮُﻭﺍَْ ﻭﺻَﺎﺑِﺮُﻭﺍْ ﻭَﺭَﺍﺑِﻄُﻮﺍْ. ﴾
ﻗﺎﻝ ﻋﻤﺮُ ﺭﺿﻲ ﺍﷲُ ﻋ ﻨﻪُ » : ﺑﺎﻟﺼﺒﺮِ ﺃﺩﺭﻛﻨﺎ ﺣﺴْﻦ ﺍﻟﻌﻴﺶِ . «
ﻷﻫ ﻞِ ﺍﻟ ﺴﻨﺔِ ﻋﻨ ﺪ ﺍﻟﻤ ﺼﺎﺋﺐِ ﺛﻼﺛ ﺔُ ﻓﻨ ﻮﻥٍ : ﺍﻟ ﺼﺒﺮُ ٬ ﻭﺍﻟ ﺪﱡﻋﺎءُ ٬ ﻭﺍﻧﺘﻈ ﺎﺭُ
ﺍﻟ َﻔﺮَﺝِ.
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻭﻟﻜﻨﱠﻨ ﺎ ﻛُﻨ ﺎ ﻋﻠ ﻰ ﺍﻟﻤ ﻮﺕِ ﺳ ﻘﻴﻨﺎﻫُﻤُﻮ ﻛﺄﺳ ﺎً ﺳ ﻘﻮْﻧﺎ
ﺃﺻ ﺒﺮ ﺑﻤﺜﻠِﻬ ﺎ
ﻭﻓ ﻲ ﺣ ﺪﻳﺚ ﺻ ﺤﻴﺢ )) : ﻻ ﺃﺣ ﺪ ﺃﺻ ﺒﺮُ ﻋﻠ ﻰ ﺃﺫﻯ ﺳ ﻤِﻌﻪ ﻣ ﻦ ﺍﷲِ : ﺇﻧﻬ ﻢ
ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﻟﻪ ﻭﻟﺪﺍً ﻭﺻﺎﺣﺒﺔً ٬ ﻭﺇﻧ ﻪُ ﻳﻌ ﺎﻓﻴﻬﻢ ﻭﻳ ﺮﺯﻗُﻬﻢ . (( ﻭﻗ ﺎﻝ )) : r ﺭﺣِ ﻢ
ﺍﷲُ ﻣﻮﺳﻰ ٬ ﺍﺑﺘُﻠﻲ ﺑﺎﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻓﺼﺒﺮَ. ((
ﻭﻗﺎﻝ )) : r ﻣﻦ ﻳﺘﺼﺒﱠﺮْ ﻳُﺼﺒﱢﺮﻩْ ﺍﷲُ. ((
ﺟﻬ ﺪ ﺍﻟﻨﻔ ﻮﺱِ ﻭﺃﻟﻘ ﻮﺍ ﺩﻭﻧ ﻪُ ﺩﺑﺒﺖَ ﻟﻠﻤﺠﺪِ ﻭﺍﻟ ﺴﺎﻋﻮﻥ ﻗ ﺪ
ﺎﻧﻖ ﺍﻟﻤﺠ ﺪ ﻣَ ﻦْ ﺃﻭﻓ ﻰ ﻭﻋ ُ ﺯﺭَﺍ
ﺍﻷُ ﻭﻛﺎﺑ ﺪﻭﺍ ﺍﻟﻤﺠ ﺪ ﺣﺘ ﻰ ﻣ ﻞﱠ ﺑﻠﻐُﻮﺍ
ﺒﺮﺍ
ْ ﺻ ﻠْ ﻌ ﻖ ﻭﻣ ﻦ
ْ ﺗﺒﻠ ﻎ ﺍﻟﻤﺠ ﺪ ﺣﺘ ﻰ ﺗ ﻟ ﻦ ً ﺃﻧُ ﻫﺖَﻢْ
ﺃﻛﺜ ﺮ
ﻻ ﺗﺤﺴﺐِ ﺍﻟﻤﺠﺪ ﺗﻤﺮﺍ
ﺼﺒِﺮﺍ
ﺍﻟ ﱠ ﺁﻛﻠُ ﻪُ
ﺇﻥ ﺍﻟﻤﻌﺎﻟﻲ ﻻ ﺗُﻨﺎﻝُ ﺑﺎﻷﺣﻼﻡِ ٬ ﻭﻻ ﺑﺎﻟﺮﺅﻳﺎ ﻓﻲ ﺍﻟﻤﻨﺎﻡِ ٬ ﻭﺇﻧﱠﻤﺎ ﺑﺎﻟﺤﺰﻡِ ﻭﺍﻟﻌَ ﺰْﻡِ
.
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ﻻ ﺗﺤﺰﻥْ ﻣﻦ ﻓِﻌﻞِ ﺍﻟﺨَﻠْﻖِ ﻣَﻌَ َ
ﻚ
ﻭﺍﻧﻈﺮْ ﺇﻟﻰ ﻓﻌْﻠِﻬﻢ ﻣﻊ ﺍﻟﺨﺎﻟﻖِ
ﻋﻨ ﺪَ ﺃﺣﻤ ﺪ ﻓ ﻲ ﻛﺘ ﺎﺏِ ﺍﻟﺰﻫ ﺪِ ٬ ﺃﻥ ﺍﷲ ﻳﻘ ﻮﻝُ )) : ﻋﺠﺒ ﺎً ﻟ ﻚ ﻳ ﺎ ﺍﺑ ﻦ ﺁﺩﻡ!
ﺧﻠﻘﺘُﻚ ﻭﺗﻌﺒﺪُ ﻏﻴﺮﻱ ٬ ﻭﺭﺯﻗﺘُ ﻚ ﻭﺗ ﺸﻜﺮُ ﺳ ﻮﺍﻱ ٬ ﺃﺗﺤﺒﱠ ﺐُ ﺇﻟﻴ ﻚ ﺑ ﺎﻟﻨﻌﻢِ ﻭﺃﻧ ﺎ ﻏﻨ ﻲﱞ
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ﻋﻨﻚ ٬ ﻭﺗﺘ ﺒﻐﱠﺾُ ﺇﻟ ﻲﱠ ﺑﺎﻟﻤﻌﺎﺻ ﻲ ﻭ ﺃﻧ ﺖ ﻓﻘﻴ ﺮٌ ﺇﻟ ﻲﱠ ٬ ﺧﻴ ﺮﻱ ﺇﻟﻴ ﻚ ﻧ ﺎﺯﻝٌ ٬ ﻭﺷ ﺮﱡﻙ
ﺇﻟﻲﱠ ﺻﺎﻋﺪٌ. !! ((
ﻭﻗﺪ ﺫﻛﺮﻭﺍ ﻓﻲ ﺳﻴﺮﺓ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡُ ﺃﻧ ﻪ ﺩﺍﻭﻯ ﺛﻼﺛ ﻴﻦ ﻣﺮﻳ ﻀﺎً ٬ ﻭﺃﺑ ﺮﺃ
ﻋﻤﻴﺎﻥ ﻛﺜﻴﺮﻳﻦ ٬ ﺛﻢ ﺍﻧﻘﻠﺒﻮﺍ ﺿﺪﱠﻩ ﺃﻋﺪﺍءً.
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ﻻ ﺗﺤﺰﻥْ ﻣﻦْ ﺗﻌﺴﱡﺮ ﺍﻟﺮﺯﻕِ
ﻓ ﺈﻥﱠ ﺍﻟ ﺮﺯﱠﺍﻕ ﻫ ﻮ ﺍ ﻟﻮﺍﺣ ﺪُ ﺍﻷﺣ ﺪُ ٬ ﻓﻌﻨ ﺪﻩ ﺭِﺯْﻕُ ﺍﻟﻌﺒ ﺎﺩِ ٬ ﻭﻗ ﺪْ ﺗﻜﻔﱠ ﻞَ ﺑ ﺬﻟﻚ﴿ ٬
ﻭَﻓِﻲ ﺍﻟﺴﱠﻤَﺎء ﺭِﺯْ ُﻗ ُﻜﻢْ ﻭَﻣَﺎ ﺗُﻮﻋَﺪُﻭﻥَ . ﴾
ﻓ ﺈﺫﺍ ﻛ ﺎﻥ ﺍﷲُ ﻫ ﻮ ﺍﻟ ﺮﺯﺍﻕُ ﻓﻠِ ﻢ ﻳﺘﻤﻠﱠ ﻖُ ﺍﻟﺒ ﺸﺮُ ٬ ﻭﻟِ ﻢ ﺗُﻬ ﺎﻥُ ﺍﻟ ﻨﻔﺲُ ﻓ ﻲ ﺳ ﺒﻴ ِ
ﻞ
ﻋﻠَ ﻰ ﺍﻟﻠّ ﻪِ ﺍﻟﺮﺯﻕِ ﻷﺟ ﻞ ﺍﻟﺒ ﺸﺮِ ؟ ! ﻗ ﺎﻝ ﺳ ﺒﺤﺎﻧﻪ ﴿ : ﻭَﻣَ ﺎ ﻣِ ﻦ ﺩَﺁﺑﱠ ﺔٍ ﻓِ ﻲ ﺍﻷَﺭْﺽِ ﺇِﻻﱠَ
ﺭِﺯْﻗُﻬَﺎ . ﴾ ﻭﻗﺎﻝ ﺟﻞﱠ ﺍﺳﻤُﻪ ﴿ : ﻣَﺎ ﻳَﻔْﺘَﺢِ ﺍﻟﻠﱠﻪُ ﻟِﻠﻨﱠﺎﺱِ ﻣِﻦ ﺭﱠﺣْﻤَ ﺔٍَ ﻓﻠَ ﺎ ﻣُﻤِْ
ﺴﻚََ ﻟﻬَ ﺎ ﻭَﻣَ ﺎ
ﺳﻞَ ﻟَﻪُ ﻣِﻦَ ﺑﻌْﺪِﻩِ . ﴾
ﻳُﻤْﺴِﻚَْ ﻓﻠَﺎ ﻣُﺮْ ِ
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ﺃﺳﺒﺎﺏٌ ﺗﻬﻮﱢﻥُ ﺍﻟﻤﺼﺎﺋﺐ
. 1 ﺍﻧﺘﻈﺎﺭُ ﺍﻷﺟﺮِ ﻭﺍﻟﻤﺜﻮ ﺑﺔِ ﻣﻦ ﻋﻨﺪ ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠِ ﴿ : ﺇﻧﱠﻤَﺎُ ﻳﻮَﻓﱠﻰ ﺍﻟ ﺼﱠﺎﺑِﺮُﻭﻥَ
ﺃَﺟْﺮَﻫُﻢِ ﺑ َﻐﻴْﺮِ ﺣِﺴَﺎﺏٍ. ﴾
. 2 ﺭﺅﻳﺔُ ﺍﻟﻤﺼﺎﺑﻴﻦ:
ﻋﻠ ﻰ ﺇﺧ ﻮﺍﻧِﻬﻢْ ﻟَ َﻘ َﺘﻠْ ﺖُ ﻭﻟ ﻮﻻ ﻛﺜ ﺮﺓُ ﺍﻟﺒ ﺎﻛِﻴﻦ
ً ؟ ﻭﻛﻤ ﺎ ﻗﻴ ﻞ: ﻧﻔ ﺎ ﺴﻲ
ً ٬ ﻫﻞ ﺗﺮﻯ ﻏﻼ ﻣ ﺼﺎﺑﺎً ﺃﻭ ﻣﻤﺘﺤﻨ ﺣ ﻮﻟﻲ
ﻓﺎﻟﺘﻔِﺖْ ﻳَﻤْﻨَﺔً ﻭﺍﻟﺘﻔﺖْ ﻳَﺴْﺮَﺓ
ﻓ ﻲ ﻛﻞﱢ ﻭﺍﺩٍ ﺑﻨﻮ ﺳﻌﺪٍ.
. 3 ﻭﺃﻧﻬﺎ ﺃﺳﻬﻞُ ﻣﻦْ ﻏﻴﺮِﻫﺎ.
. 4 ﻭﺃﻧﻬﺎ ﻟﻴﺴﺖْ ﻓﻲ ﺩﻳِﻦِ ﺍﻟﻌﺒﺪِ ٬ ﻭﺇﻧﻤﺎ ﻓﻲ ﺩﻧﻴﺎﻩ.
. 5 ﻭﺃﻥﱠ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻓﻲ ﺍﻟﺘﺴﻠﻴﻢ ﻋﻨﺪ ﺍﻟﻤﻜﺎﺭﻩِ ﺃﻋﻈﻢُ ﻣﻨﻬﺎ ﺃﺣﻴﺎﻧﺎً ﻓﻲ ﺍﻟﻤﺤﺎﺏﱢ.
. 6 ﻭﺃﻧﻪ ﻻ ﺣﻴﻠﺔ:
ﺇﻧﻤ ﺎ ﺍﻟﺤﻴﻠ ﺔُ ﻓ ﻲ ﺗَ ﺮْﻙِ ﻓ ﺎﺗﺮﻙِ ﺍﻟﺤﻴﻠ ﺔ ﻓ ﻲ
ﻞْ ﺍﻟﺤﻴَ ﺗﺤﻮﻳِﻠﻬ ﺎ
ﺧﻴْﺮٌ ﻟﱠﻜُ ﻢْ
ﺷﻴْﺌﺎً ﻭَ ُﻫﻮََ . 7 ﻭﺃﻥﱠ ﺍﻟﺨﺒﺮﺓ ﷲِ ﺭﺏﱢ ﺍﻟﻌﺎﻟﻤﻴﻦَ ﴿ : ﻭﻋَﺴَﻰ ﺃَﻥَ ﺗﻜْﺮَﻫُﻮﺍَْ
. ﴾
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ﻻ ﲢﺰﻥ
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ﻻ ﺗﺘﻘﻤﺺ ﺷﺨﺼﻴﺔ ﻏﻴﺮِﻙ
ﻼﺋِ ﻒَ ﺧَﺟ َﻌَﻠﻜُ ﻢَْ ﺨﻴْﺮَﺍﺕِ ﴿ ﴾ ﻭَﻫُ ﻮَ ﺍﻟﱠ ﺬِﻱَ ﺳ َﺘ ِﺒﻘُﻮﺍْ ﺍﻟْ َ
ﺟﻬَﺔٌُ ﻫﻮَُ ﻣ َﻮﻟﱢﻴﻬَﺎ ﻓَﺎ ْ َ ﴿ ﻭِﻟ ُﻜﻞﱟ ﻭِ ْ
ﻋِﻠﻢَُ ﻛﻞﱡ ﺃُﻧَﺎﺱٍ ﻣﱠﺸْ َﺮ َﺑ ُﻬﻢْ . ﴾ ﻀ ُﻜﻢَْ ﻓﻮْﻕَ ﺑَﻌْﺾٍ ﺩَﺭَﺟَﺎﺕٍ ﴿ ﴾ ﻗَﺪَْ ﺍﻷَﺭْﺽِ ﻭَﺭَﻓَﻊَ ﺑَ ْﻌ َ
ﺍﻟﻨﺎﺱُ ﻣﻮﺍﻫ ﺐُ ﻭﻗ ﺪﺭﺍﺕٌ ﻭﻃﺎﻗ ﺎﺕٌ ﻭﺻ ﻨﻌﺎﺕٌ ٬ ﻭﻣ ﻦ ﻋﻈﻤ ﺔِ ﺭﺳ ﻮﻟِﻨﺎ r ﺃﻧ ﻪ
ﻭﻇﱠ ﻒ ﺃﺻ ﺤﺎﺑﻪ ﺣ ﺴﺐ ﻗُ ﺪﺭﺍﺗِﻬﻢْ ﻭﺍﺳ ﺘﻌﺪﺍﺩﺍﺗِﻬﻢ ٬ ﻓﻌﻠ ﻲﱞ ﻟﻠﻘ ﻀﺎءِ ٬ ﻭﻣﻌ ﺎﺫٌ ﻟﻠ ِﻌﻠْ ﻢِ٬
ﻭﺃُﺑ ﻲﱞ ﻟﻠﻘ ﺮﺁﻥِ ٬ ﻭﺯﻳ ﺪٌ ﻟﻠﻔ ﺮﺍﺋﺾِ ٬ ﻭﺧﺎﻟ ﺪ ﻟﻠﺠﻬ ﺎﺩِ ٬ ﻭﺣ ﺴﱠﺎﻥُ ﻟﻠ ﺸﻌِﺮ ٬ ﻭﻗ ﻴﺲُ ﺑ ﻦُ
ﺛﺎﺑﺖٍ ﻟﻠﺨﻄﺎﺑﺔِ.
ﻀﺮﱞ ﻛﻮﺿﻊِ ﺍﻟﺴﻴﻒِ ﻓﻲ ﻣﻮﺿ ﻊِ ﻣُ ِ ﺿﻊُ ﺍﻟﻨﺪﻯ ﻓ ﻲ ﻣﻮﺿ ﻊِ ﺍﻟ ﺴﻴﻒ ﻓﻮ ْ
ﺍﻟﻨ ﺪﻯ ﺑ ﺎﻟﻌُﻼ
ﺍﻟﺬﻭﺑﺎﻥُ ﻓﻲ ﺍﻟﻐﻴﺮِ ﺍﻧﺘﺤﺎﺭٌ ﺗﻘﻤﱡﺺُ ﺻﻔﺎﺕِ ﺍﻵﺧﺮﻳﻦ ﻗﺘﻞٌ ﻣُﺠْ ِﻬﺰٌ.
ﻭﻣﻦْ ﺁﻳ ﺎﺕِ ﺍﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ : ﺍﺧ ﺘﻼﻑُ ﺻ ﻔﺎﺕِ ﺍﻟﻨ ﺎﺱِ ﻭﻣ ﻮﺍﻫﺒِﻬﻢْ ٬ ﻭﺍﺧ ﺘﻼﻑِ
ﺃﻟﺴﻨﺘِﻬﻢْ ﻭﺃﻟ ﻮﺍﻧِﻬﻢْ ٬ ﻓ ﺄﺑﻮ ﺑﻜ ﺮ ﺑﺮﺣﻤﺘِ ﻪِ ﻭﺭﻓﻘِ ﻪِ ﻧﻔ ﻊَ ﺍﻷﻣ ﺔَ ﻭﺍﻟﻤﻠﱠ ﺔ ٬ ﻭﻋﻤ ﺮُ ﺑ ﺸ ﱠﺪ ِﺗﻪِ
ﻭﺻ ﻼﺑ ِﺘﻪِ ﻧ ﺼﺮ ﺍﻹﺳ ﻼﻡَ ﻭﺃﻫﻠ ﻪ ٬ ﻓﺎﻟﺮﺿ ﺎ ﺑﻤ ﺎ ﻋﻨ ﺪﻙ ﻣ ﻦ ﻋﻄ ﺎءٍ ﻣﻮﻫﺒ ﺔٌ٬
ﺳ َﻌﻬَﺎ. ﴾ ﻓﺎﺳﺘﺜﻤﺮﻫﺎ ﻭﻧﻤﱢﻬﺎ ﻭﻗﺪﱢﻣﻬﺎ ﻭﺍﻧﻔﻊ ﺑﻬﺎ ﴿ ٬ ﻻَُ ﻳ ﻜَﱢﻠﻒُ ﺍﻟﻠّﻪَُ ﻧﻔْﺴﺎً ﺇِﻻﱠ ﻭُ ْ
ﺇﻥﱠ ﺍﻟﺘﻘﻠﻴ ﺪ ﺍﻷﻋﻤ ﻰ ﻭﺍﻻﻧ ﺼﻬﺎﺭ ﺍﻟﻤ ﺴﺮﻑ ﻓ ﻲ ﺷﺨ ﺼﻴﺎﺕِ ﺍﻵﺧ ﺮﻳﻦ ﻭﺃﺩٌ
ﻟﻠﻤﻮﻫﺒﺔِ ٬ ﻭ َﻗﺘْﻞٌ ﻟﻺﺭﺍﺩﺓِ ﻭﺇﻟﻐﺎءٌ ﻣﺘﻌ ﱠﻤﺪٌ ﺍﻟﺘﻤﻴﱡﺰِ ﻭﺍﻟﺘﻔ ﱡﺮﺩِ ﺍﻟﻤﻘﺼﻮﺩِ ﻣﻦ ﺍﻟﺨﻠﻴﻘﺔِ.
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ﻋ ـ ﺰﱡ ﺍﻟﻌﺰﻟﺔِ
ﻭﺃﻗﺼﺪُ ﺑﻬﺎ ﺍﻟﻌﺰﻟﺔ ﻋ ﻦ ﺍﻟ ﺸﺮﱢ ﻭﻓ ﻀﻮﻝِ ﺍﻟﻤﺒ ﺎﺡِ ٬ ﻭﻫ ﻲ ﻣﻤّ ﺎ ﻳ ﺸﺮﺡُ ﺍﻟﺨ ﺎﻃﺮ
ﻭﻳُﺬﻫﺐُ ﺍﻟﺤﺰﻥ .
ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ : ﻻ ﻻﺑﺪﱠ ﻟﻠﻌﺒﺪِ ﻣﻦ ﻋﺰﻟﺔٍ ﻟﻌﺒﺎﺩﺗِﻪ ﻭﺫﻛﺮِﻩ ﻭﺗﻼﻭﺗِﻪ ٬ ﻭﻣﺤﺎﺳ ﺒﺘِﻪ
ﻟﻨﻔﺴِﻪ ٬ ﻭﺩﻋﺎﺋِﻪ ﻭﺍﺳﺘﻐﻔﺎﺭِﻩ ٬ ﻭﺑُﻌﺪِﻩ ﻋﻦ ﺍﻟﺸﺮﱢ ٬ ﻭﻧﺤﻮِ ﺫﻟﻚ.
ﻭﻟﻘﺪ ﻋﻘﺪ ﺍﺑﻦُ ﺍﻟﺠﻮﺯﻱ ﺛﻼﺛﺔ ﻓ ﺼﻮﻝٍ ﻓ ﻲ ) ﺻ ﻴْﺪِ ﺍﻟﺨ ﺎﻃﺮِ ٬ ( ﻣﻠﺨﱠ ﺼﻬﺎ ﺃﻧ ﻪ
ﻗﺎﻝ : ﻣﺎ ﺳ ﻤﻌﺖُ ﻭﻻ ﺭﺃﻳ ﺖُ ﻛﺎﻟﻌﺰﻟ ﺔ ٬ ﺭﺍﺣ ﺔً ﻭﻋّ ﺰﺍً ﻭﺷ ﺮﻓﺎً ٬ ﻭﺑُﻌ ﺪﺍً ﻋ ﻦ ﺍﻟ ﺴﻮءِ
ﻭﻋﻦ ﺍﻟﺸﺮﱢ ٬ ﻭﺻﻮْﻧﺎً ﻟﻠﺠﺎﻩِ ﻭﺍﻟﻮﻗﺖِ ٬ ﻭﺣِﻔﻈﺎً ﻟﻠﻌﻤﺮِ ٬ ﻭﺑﻌﺪﺍً ﻋﻦ ﺍﻟﺤﺴﱠﺎﺩِ ﻭﺍﻟﺜﻘﻼءِ
ﻭﺍﻟﺸﺎﻣﺘﻴﻦ ٬ ﻭﺗﻔﻜﱡﺮﺍً ﻓﻲ ﺍﻵﺧﺮﺓِ ٬ ﻭﺍﺳ ﺘﻌﺪﺍﺩﺍً ﻟﻠﻘ ﺎءِ ﺍﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ٬ ﻭﺍﻏﺘﻨﺎﻣ ﺎً ﻓ ﻲ
ﺍﻟﻄﺎﻋ ﺔِ ٬ ﻭﺟ ﻮﻻﻥ ﺍﻟﻔﻜ ﺮ ﻓﻴﻤ ﺎ ﻳﻨﻔ ﻊُ ٬ ﻭﺇﺧ ﺮﺍﺝ ﻛﻨ ﻮﺯِ ﺍﻟﺤِﻜَ ﻢِ ٬ ﻭﺍﻻﺳ ﺘﻨﺒﺎﻁ ﻣ ﻦ
ﺍﻟﻨﺼﻮﺹِ.
ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﻛﻼﻣِﻪِ ﺫﻛﺮﻩُ ﻓﻲ ﺍﻟﻌﺰﻟﺔِ ﻫﺬﺍ ﻣﻌﻨﺎﻩ ﺑﺘﺼﺮﱡﻑ .
ﻻ ﲢﺰﻥ
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ﺟﻨَﻰ ﺍﻟﻔﻜﺮِ ٬ ﻭﺭﺍﺣ ﺔُ ﺍﻟﻘﻠ ﺐِ ٬ ﻭﺳ ﻼﻣ ُﺔ ﻭﻓﻲ ﺍﻟﻌﺰﻟﺔِ ﺍﺳﺘﺜﻤﺎﺭُ ﺍﻟﻌﻘﻞِ ٬ ﻭﻗﻄْﻒَُ
ﺍﻟﻌﺮْﺽ ٬ ﻭﻣﻮﻓﻮﺭُ ﺍﻷ ﺟﺮِ ٬ ﻭﺍﻟﻨﻬﻲُ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ٬ ﻭﺍﻏﺘﻨﺎﻡُ ﺍﻷﻧﻔﺎﺱِ ﻓﻲ ﺍﻟﻄﺎﻋ ﺔِ٬
ﻭﺗﺬ ﱡﻛﺮُ ﺍﻟﺮﺣﻴﻢِ ٬ ﻭﻫﺠﺮُ ﺍﻟﻤﻠﻬﻴﺎﺕِ ﻭﺍﻟﻤﺸﻐﻼﺕِ ٬ ﻭﺍﻟﻔﺮﺍﺭُ ﻣ ﻦ ﺍﻟﻔ ﺘﻦِ ٬ ﻭﺍﻟﺒ ﻌ ﺪُ ﻋ ﻦ
ﻣﺪﺍﺭﺍﺓِ ﺍﻟﻌﺪﻭﱢ ٬ ﻭﺷﻤﺎﺗﺔِ ﺍﻟﺤﺎﻗﺪِ ٬ ﻭﻧﻈﺮﺍﺕِ ﺍﻟﺤﺎﺳﺪِ ٬ ﻭﻣﻤﺎﻃﻠﺔِ ﺍﻟﺜﻘﻴﻞِ ٬ ﻭﺍﻻﻋﺘ ﺬﺍﺭِ
ﻋﻠﻰ ﺍﻟﻤﻌﺎﺗِﺐِ ٬ ﻭﻣﻄﺎﻟﺒﺔِ ﺍﻟﺤﻘﻮﻕِ ٬ ﻭﻣﺪﺍﺟﺎﺓِ ﺍﻟﻤﺘﻜ ﱢﺒﺮِ ٬ ﻭﺍﻟﺼﺒﺮِ ﻋﻠﻰ ﺍﻷﺣﻤﻖِ.
ﻭﻓ ﻲ ﺍﻟﻌﺰﻟ ﺔِ ﺳَْ ﺘﺮٌ ﻟﻠﻌ ﻮﺭﺍﺕِ : ﻋ ﻮﺭﺍﺕِ ﺍﻟﻠ ﺴﺎﻥِ ٬ ﻭﻋﺜ ﺮﺍﺕِ ﺍﻟﺤﺮﻛ ﺎﺕِ٬
ﻭﻓﻠﺘﺎﺕِ ﺍﻟﺬﻫﻦِ ٬ ﻭﺭﻋﻮﻧﺔِ ﺍﻟﻨﻔﺲِ.
ﻓﺎﻟﻌﺰﻟ ﺔُ ﺣﺠ ﺎﺏٌ ﻟﻮﺟ ﻪِ ﺍﻟﻤﺤﺎﺳ ﻦِ ٬ ﻭﺻ ﺪَﻑٌ ﻟ ﺪُﺭﱢ ﺍﻟﻔ ﻀﻞِ ٬ ﻭﺃﻛﻤ ﺎﻡٌ ﻟﻄﻠْ ﻊ
ﺍﻟﻤﻨﺎﻗ ﺐِ ٬ ﻭﻣ ﺎ ﺃﺣ ﺴﻦ ﺍﻟﻌﺰﻟ ﺔَ ﻣ ﻊ ﺍﻟﻜﺘ ﺎﺏِ ٬ ﻭﻓ ﺮﺓً ﻟﻠﻌﻤ ﺮِ ٬ ﻭﻓ ﺴﺤﺔً ﻟﻸﺟ ﻞِ٬
ﻭﺑﺤﺒﻮﺣﺔً ﻓﻲ ﺍﻟﺨﻠﻮﺓِ ٬ ﻭﺳﻔﺮﺍً ﻓﻲ ﻃﺎﻋﺔِ ٬ ﻭﺳﻴﺎﺣﺔً ﻓﻲ ﺗﺄﻣﱡﻞٍ.
ﻭﻓﻲ ﺍﻟﻌﺰﻟﺔِ ﺗﺤﺮﺹُ ﻋﻠ ﻰ ﺍﻟﻤﻌ ﺎﻧﻲ ٬ ﻭﺗﺤ ﻮﺯُ ﻋﻠ ﻰ ﺍﻟﻠﻄ ﺎﺋﻒِ ٬ ﻭﺗﺘﺄﻣ ﻞُ ﻓ ﻲ
ﺍﻟﻤﻘﺎﺻﺪِ ٬ ﻭﺗﺒﻨﻲ ﺻﺮﺡ ﺍﻟﺮﺃﻱِ ٬ ﻭﺗﺸﻴﺪُ ﻫﻴْﻜﻞَ ﺍﻟﻌﻘﻞِ.
ﻭﺍﻟ ﺮﻭﺡُ ﻓ ﻲ ﺍﻟﻌﺰﻟ ﺔِ ﻓ ﻲ ﺟَ ﺬﻝٍ ٬ ﻭﺍﻟﻘﻠ ﺐُ ﻓ ﻲ ﻓَ ﺮَ ﺡٍ ﺍﻛﺒ ﺮَ ٬ ﻭﺍﻟﺨ ﺎﻃﺮُ ﻓ ﻲ
ﺍﺻﻄﻴﺎﺩِ ﺍﻟﻔﻮﺍﺋﺪِ.
ﻭﻻ ﺗٌﺮﺍﺋﻲ ﻓﻲ ﺍﻟﻌﺰﻟﺔِ : ﻷﻧﻪُ ﻻ ﻳﺮﺍﻙ ﺇﻻ ﺍﷲُ ٬ ﻭﻻ ﺗُ ﺴﻤﻊِ ﺑﻜﻼﻣِ ﻚ ﺑ ﺸﺮﺍً ﻓ ﻼ
ﻳﺴﻤﻌﻚ ﺇﻻ ﺍﻟﺴﻤﻴﻊُ ﺍﻟﺒﺼﻴﺮُ.
ﻛ ﻞﱡ ﺍﻟﻼﻣﻌ ﻴﻦ ﻭﺍﻟﻨ ﺎﻓﻌﻴﻦ ٬ ﻭﺍﻟﻌﺒ ﺎﻗﺮِﺓ ﻭﺍﻟﺠﻬﺎﺑ ﺬﺓِ ﻭﺃﺳ ﺎﻃﻴﻦ ﺍﻟ ﺰﻣﻦِ ٬ ﻭﺭﻭﱠﺍﺩِ
ﺍﻟﺘ ﺎﺭﻳﺦِ ٬ ﻭﺷُ ﺪﺍﺓِ ﺍﻟﻔ ﻀﺎﺋﻞِ ٬ ﻭﻋﻴ ﻮﻥِ ﺍﻟ ﺪﻫﺮِ ٬ ﻭﻛﻮﺍﻛ ﺐِ ﺍﻟﻤﺤﺎﻓ ﻞِ ٬ ﻛﻠﱡﻬ ﻢ ﺳَ ﻘَﻮْﺍ
ﻏَ ْﺮﺱَُ ﻧﺒْﻠﻬﻢ ﻣﻦ ﻣﺎءِ ﺍﻟﻌﺰﻟﺔِ ﺣﺘﻰ ﺍﺳﺘﻮﻯ ﻋﻠﻰ ﺳُ ﻮﻗِﻪِ ٬ ﻓﻨﺒﺘ ﺖْ ﺷ ﺠﺮﺓُ ﻋﻈﻤ ﺘِﻬﻢ٬
ﻓﺂﺗﺖْ ﺃُ ُﻛﻠَﻬﺎ ﻛﻞﱠ ﺣﻴﻦٍ ﺑﺈﺫﻥِ ﺭﺑﱢﻬﺎ.
ﺠﺮْﺟﺎﻧﻲﱡ: ﻗﺎﻝ ﻋﻠﻲﱡ ﻋﺒﺪِﺍﻟﻌﺰﻳﺰ ﺍﻟ ُ
ﺭﺃﻭﺍ ﺭﺟ ﻼً ﻋ ﻦ ﻣﻮﻗ ﻒِ ﺍﻟ ﺬﱡﻝﱢ ﻳﻘﻮﻟﻮﻥ ﻟﻲ ﻓﻴﻚ ﺍﻧﻘﺒ ﺎﺽُ ﻭﺇﻧﻤ ﺎ
َﻤ ﻞُ ﺎ
ﻭﻟﻜ ﻦﱠ ﻧﻔ ﺲ ﺍﻟﺤُ ﺮﱢ ﺗﺤﺘﻤ ﺃﺣْﺠ ﺇﺫﺍ ﻗﻴ ﻞَ ﻫ ﺬﺍ ﻣ ﻮﺭﺩٌ ﻗﻠ ﺖُ ﻗ ﺪْ
ﱠﻤﺎ ﺎﱠﻤ
ﺪﺍ ﻃﻤ ﻊٌ ﺻ ﻴﱠﺮ ُﺗﻪُ ﻟِ ﻲَ ﺳُ ﻠ ﺍﻟ ﻈ ﺑ ﻢ ﺃﻗ ﺾِ ﺣ ﻖﱠ ﺍﻟﻌﻠ ﻢِ ﺇﻥ ﻛﻨ ﺖُ َ ﺃ ﻭﻟﺭَ ﻯ
ﺇﺫﻥ ﻓﺎﺗﱠﺒ ﺎﻉُ ﺍﻟﺠﻬ ﻞِ ﻗ ﺪْ ﻛ ﺎﻥ ﱠﻤ ﺔً ﺎ
ﻏﺮْﺳ ﺎً ﻭﺃﺟﻨﻴ ﻪِ ﺫﻟﱠ ﺃﺃﺷ ﻘﻰ ﺑ ﻪَ ﻛﻠ
ﺃﺣﺰﻣ ﺎ
ﻭﻟ ﻮ ﻋﻈﱠﻤ ﻮﻩ ﻓ ﻲ ﺍﻟﻨﻔ ﻮﺱِ ﻭﻟ ﻮ ﺃﻥﱠ ﺃﻫ ﻞ ﺍﻟﻌﻠ ﻢِ ﺻ ﺎﻧﻮﻩ
ﻰ ﺎ
ﱠﻤ
ﻈﱠ ﺎﻩُ ﺑﺎﻷﻃﻤ ﺎﻉِ ﺣﺘ ﻟَﻣُﻌُ َ
ﺤﻴ ﱠ ﺴﻮﺍﻢْ
ﺻ ﺎﻧﻬ
ﻭﻟﻜ ﻦْ ﺃﻫ ﺎﻧُﻮﻩُ ﻓﻬ ﺎﻧﻮﺍ ﻭﺩﻧ
ﺗﻬﺠﱠﻤ ﺎ
ﻭﻗﺎﻝ ﺃﺣﻤﺪُ ﺑﻦُ ﺧﻠﻴﻞٍ ﺍﻟﺤﻨﺒﻠﻲﱡ :
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75
ﺣ ﺔَ ﻣِ ﻦ ﻫ ﻢﱢ ﻃﻮﻳِ
ﻞ ﻣَ ﻦْ ﺃﺭﺍﺩ ﺍﻟﻌ ﺰﱠ ﻭﺍﻟ ﺮﺍ
ﺱِ ﻭﻳﺮﺿ ﻰ ﺑﺎﻟﻘ ﻠﻴ ﻞِ ﻟ ﻴ ُﻜﻦْ ﻓ ﺮﺩﺍً ﻣ ﻦ ﺍﻟﻨ ﺎ
ﻋ ﺎﺵ ﻣِ ﻦْ ﻋ ﻴﺶٍ ﻭﺑِﻴ ﻞِ ﻛﻴ ﻒ ﻳ ﺼﻔﻮ ﻻﻣ ﺮﺉٍ ﻣ ﺎ
ﻭﻣ ﺪﺍﺟﺎﺓِ ﺛﻘﻴ ﻞِ ﺑ ﻴﻦ ﻏﻤ ﺰٍ ﻣِ ﻦْ ﺧﺘ ﻮﻝٍ
ﻭﻣﻌﺎﻧ ﺎﺓِ ﺑﺨﻴ ﻞِ ﻭﻣ ﺪﺍﺭﺍﺓِ ﺣ ﺴﻮﺩٍ
ﺱِ ﻋﻠ ﻰ ﻛ ﻞﱢ ﺳ ﺒﻴﻞِ ﺁﻩِ ﻣ ﻦْ ﻣﻌﺮﻓ ﺔِ ﺍﻟﻨ ﺎ
ﻭﻗﺎﻝ ﺍﻟﻘﺎﺿﻲ ﻋﻠﻲﱡ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰِ ﺍﻟﺠﺮﺟﺎﻧﱡﻲ:
ﺻ ﺮﺕُ ﻟﻠﺒﻴ ﺖِ ﻭﺍﻟﻜﺘ ﺎﺏِ ﻣ ﺎ ﺗﻄﻌﱠﻤ ﺖُ ﻟ ﺬﺓَ ﺍﻟﻌ ﻴﺶِ
ﺴﺎ
ﺟﻠﻴ ﺴﺎ
ـ ﻢ ﻓﻤ ﺎ ﺃﺑﺘﻐ ﻲ ﺳ ﻮﺍﻩُ ﺃﻧﻴ ﻰ
ّ ﻣ ﻦ ﱠ
ﻟ ﺘ ﻴﺲ ﺷ ﻲءٌ ﺃﻋ ﺰ ﺣ
ﺱِ ﻓ ﺪﻋْﻬُﻢ ﻭﻋِ ﺶْ ﻋﺰﻳ ﺰﺍً ﺍﻟﻌﻠ ﺔِ ـ
ﺇﻧﱠﻤ ﺎ ﺍﻟ ﺬﱡﻝ ﻓ ﻲ ﻣﺨﺎﻟﻄ
ﺭﺋﻴ ﺴﺎً ﺍﻟﻨ ﺎ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻓ ﺪﺍﻡ ﻟِ ﻲ ﺍﻟﻬﻨ ﺎ ﻭﻧَﻤَ ﺎ ﺃﻧِ ﺴْﺖُ ﺑﻮﺣ ﺪﺗﻲ ﻭﻟﺰِﻣ ﺖُ
ﺴﺮﻭﺐَﺭُ ﺍﻟ
ُ ﺃﻡ ﺭﻛِ ﺃﺳ ﺎﺭَ ﺍﻟﺠ ﻴﺶ ﻲ
َ ﻓﻤ ﺎ ﺑﻴﺘ
ﻭﻗﺎﻃﻌ ﺖُ ﺍﻷﻧ ﺎﻡ
ﺍﻷﻣﻴﺮُ ﺃﺑ ﺎﻟﻲ
ﻭﻗﺎﻝ ﺍﻟﺤﻤﻴﺪﻱ ﺍﻟﻤﺤﺪﱢﺙ:
ﺳ ﻮﻯ ﺍﻹﻛﺜ ﺎﺭِ ﻣ ﻦْ ﻗﻴ ﻞٍ ﻟﻘ ﺎءُ ﺍﻟﻨ ﺎﺱِ ﻟ ﻴﺲ ﻳُﻔﻴ ﺪُ
ﻝِ
ِ ﺃﻭ ﺇﺻ ﻼ ﺎﺡِ
ﻭﻗ
ﻟﻜ ﺴﺐِ ﺍﻟﻌﻠ ﻢ ﺷ ﻴﺌﻻﱠﺎً
ﻓﺄ ْﻗﻠِ ﻞْ ﻣ ﻦْ ﻟﻘ ﺎءِ ﺍﻟﻨ ﺎﺱِ ﺇ
ﺣ ﺎﻝِ ﻭﻗﺎﻝ ﺍﺑﻦُ ﻓﺎﺭﺱ:
ﺗًﻘ ﻀﱠﻰ ﺣﺎﺟ ﺔٌ ﻭﺗﻔ ﻮﺕُ ﻭﻗ ﺎﻟﻮﺍ ﻛﻴ ﻒ ﺣﺎﻟُ ﻚ ﻗﻠ ﺖُ
ﺝُ ﺣ ﺎ
ُ ﻟ ﻪُ ﻋ ﺴﻰ ﻳﻮﻣ ﺎً ﻳﻜ ﻮﻥ ُ ﺍﻟﺼﺪ ﺮﺭِﺍً
ﺧﻴ
ﺇﺫﺍ ﺍﺯﺩﺣﻤﺖْ ﻫﻤﻮﻡ
ﺝُ ﺍﻧﻔ ﺮﺍ
ﺸﻮﻗﻲ ﺩﻓ ﺎﺗﺮُ ﻟ ﻲ ﻭﻣﻌ ﺲُ ﺎ
ْﻨ
ﻧ ﺪﻳﻤﻲِ ﻫﺮﱠﺗ ﻲ ﻭﺃﻧ ﻴ ُ ﻗﻠ
ﺍﻟ ﺴﺮﺍﺝُ ﻧﻔ ﺴﻲ
ﻗ ﺎﻟﻮﺍ : ﻛ ﻞﱡ ﻣ ﻦ ﺃﺣ ﺐﱠ ﺍﻟﻌﺰﻟ ﺔ ﻓﻬ ﻲ ﻋِ ﺰﱞ ﻟ ﻪُ . ﻭﻟ ﻚ ﺃﻥ ﺗﺮﺍﺟ ﻊ ﻛﺘ ﺎﺏ))
ﺍﻟﻌﺰﻟﺔِ (( ﻟﻠﺨﻄﱠﺎﺑﻲ.
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ﻓﻮﺍﺋﺪ ﺍﻟﺸﺪﺍﺋﺪ
ﻻ ﲢﺰﻥ
76
ﻓﺈﻥﱠ ﺍﻟﺸﺪﺍﺋﺪ ﺗﻘﻮﱢﻱ ﺍﻟﻘﻠﺐ ٬ ﻭﺗﻤﺤﻮ ﺍﻟﺬﻧﺐ ٬ ﻭﺗﻘﺼِﻢُ ﺍﻟﻌُﺠْ ﺐَ ٬ ﻭﺗﻨ ﺴﻒُ ﺍﻟ ِﻜﺒَْ ﺮ
٬ ﻭﻫﻲ ﺫﻭﺑﺎﻥٌ ﻟﻠﻐﻔﻠﺔِ ٬ ﻭﺇﺷﻌﺎﻝٌ ﻟﻠﺘﺬﻛﱡﺮِ ٬ ﻭﺟﻠْﺐُ ﻋﻄ ﻒِ ﺍﻟﻤﺨﻠ ﻮﻗﻴﻦ ٬ ﻭﺩﻋ ﺎءٌ ﻣ ﻦ
ﺍﻟﺼﺎﻟﺤﻴﻦ ٬ ﻭﺧﻀﻮﻉٌ ﻟﻠﺠﺒﺮﻭﺕِ ٬ ﻭﺍﺳﺘ ﺴﻼﻡٌ ﻟﻠﻮﺍﺣ ﺪ ﺍﻟﻘﻬ ﺎﺭِ ٬ ﻭﺯﺟْ ﺮٌ ﺣﺎﺿ ﺮٌ٬
ﻭﻧﺬﻳﺮٌ ﻣﻘﺪﻡٌ ٬ ﻭ ﺇﺣﻴﺎءٌ ﻟﻠﺬﻛﺮِ ٬ ﻭﺗﻀﺮﱡﻉ ﺑﺎﻟﺼﺒﺮِ ٬ ﻭﺍﺣﺘ ﺴﺎﺏٌ ﻟﻠﻐ ﺼﺺِ ٬ ﻭﺗﻬﻴﺌ ﺔٌ
ﻟﻠﻘﺪﻭﻡِ ﻋﻠﻰ ﺍﻟﻤﻮﻟﻰ ٬ ﻭﺇﺯﻋﺎﺝٌ ﻋﻦ ﺍﻟﺮﻛﻮﻥِ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺮﺿ ﺎ ﺑﻬ ﺎ ﻭﺍﻻﻃﻤﺌﻨ ﺎﻥ
ﺇﻟﻴﻬﺎ ٬ ﻭﻣﺎ ﺧﻔﻲ ﻣﻦ ﺍﻟﻠﻄﻒِ ﺃﻋﻈﻢُ ٬ ﻭﻣﺎ ﺳُِ ﺘﺮَ ﻣ ﻦ ﺍﻟ ﺬﻧﺐِ ﺃﻛﺒ ﺮُ ٬ ﻭﻣ ﺎ ﻋُﻔ ﻲ ﻣ ﻦ
ﺍﻟﺨﻄﺄ ﺃﺟﻞﱡ.
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ﻭﻗﻔـﺔٌ
ﻻ ﺗﺤ ﺰﻥْ : ﻷﻥﱠ ﺍﻟﺤ ﺰﻥ ﻳ ﻀﻌﻔُﻚ ﻓ ﻲ ﺍﻟﻌﺒ ﺎﺩﺓِ ٬ ﻭﻳﻌﻄﱢﻠ ﻚ ﻋ ﻦ ﺍﻟﺠﻬ ﺎﺩِ٬
ﻭﻳُﻮﺭﺛُﻚ ﺍﻹﺣﺒﺎﻁ ٬ ﻭﻳﺪﻋﻮﻙ ﺇﻟﻰ ﺳﻮء ﺍﻟﻈﻦﱢ ٬ ﻭﻳُﻮﻗﻌُﻚ ﻓﻲ ﺍﻟﺘﺸﺎﺅﻡِ.
ﻻ ﺗﺤﺰﻥْ : ﻓ ﺈﻥﱠ ﺍﻟﺤ ﺰﻥ ﻭﺍﻟﻘﻠ ﻖ ﺃﺳ ﺎﺱُ ﺍﻷﻣ ﺮﺍﺽِ ﺍﻟﻨﻔ ﺴﻴﺔِ ٬ ﻭﻣ ﺼﺪﺭُ ﺍﻵﻻﻡِ
ﺍﻟﻌﺼﻴﺒﺔِ ٬ ﻭﻣﺎﺩﺓُ ﺍﻻﻧﻬﻴﺎﺭِ ﻭﺍﻟﻮﺳﻮﺍﺱِ ﻭﺍ ﻻﺿﻄﺮﺍﺏِ.
ﻻ ﺗﺤ ﺰﻥْ : ﻭﻣﻌ ﻚ ﺍﻟﻘ ﺮﺁﻥُ ٬ ﻭﺍﻟ ﺬﻛﺮُ ٬ ﻭﺍﻟ ﺪﻋﺎءُ ٬ ﻭﺍﻟ ﺼﻼﺓُ ٬ ﻭﺍﻟ ﺼﺪﻗﺔُ٬
ﻭﻓﻌْﻞُ ﺍﻟﻤﻌﺮﻭﻑِ ٬ ﻭﺍﻟﻌﻤﻞُ ﺍﻟﻨﺎﻓﻊُ ﺍﻟﻤﺜ ِﻤﺮُ.
ﻻ ﺗﺤﺰﻥْ : ﻭﻻ ﺗﺴﺘﺴﻠﻢْ ﻟﻠﺤﺰﻥ ﻋﻦ ﻃﺮﻳﻖِ ﺍﻟﻔ ﺮﺍﻍِ ﻭﺍﻟﻌﻄﺎﻟ ﺔِ ٬ ﺻ ﻞﱢ .. ﺳ ﱢﺒﺢْ
ﺍﻗﺮﺃْ .. ﺍﻛﺘﺐْ .. ﺍﻋﻤﻞْ .. ﺍﺳﺘﻘﺒﻞُْ .. ﺯﺭْ .. ﺗﺄﻣﱠﻞْ.
ﺧ ْﻔﻴَ ﺔً ﺇِﻧﱠ ﻪُ ﻻَ ﻳُﺤِ ﺐﱡ
﴿ ﺍﺩْﻋُ ﻮﻧِﻲ ﺃَﺳْ ﺘَﺠِﺐَْ ﻟﻜُ ﻢْ ﴿ ﴾ ﺍﺩْﻋُ ﻮﺍَْ ﺭ ﱠﺑﻜُ ﻢْ ﺗَ ﻀَﺮﱡﻋﺎً ﻭَ ُ
ﺍﻟْ ُﻤ ْﻌﺘَﺪِﻳﻦَ ﴿ ﴾ ﻓَﺎﺩْﻋُﻮﺍ ﺍﻟﻠﱠﻪَ ﻣُﺨْﻠِﺼِﻴﻦَ ﻟَﻪُ ﺍﻟﺪﱢﻳﻦَ ﴿ ﴾ ﻗُﻞِ ﺍﺩْﻋُﻮﺍْ ﺍﻟﻠّﻪََ ﺃﻭِ ﺍ ْﺩﻋُﻮﺍْ ﺍﻟﺮﱠﺣْﻤَ ـﻦَ
ﺴْﻨَﻰ . ﴾
َ ﺃ ّﻳﺎً ﻣﱠﺎ ﺗَ ْﺪﻋُﻮﺍَْ ﻓﻠَﻪُ ﺍﻷَﺳْﻤَﺎء ﺍﻟْﺤُ
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ﻗﻮﺍﻋﺪ ﻓﻲ ﺍﻟﺴﻌﺎﺩﺓ
. 1 ﺍﻋﻠﻢْ ﺃﻧ ﻚ ﺇﺫﺍ ﻟ ﻢ ﺗﻌِ ﺶْ ﻓ ﻲ ﺣ ﺪﻭﺩِ ﻳﻮﻣِ ﻚ ﺗ ﺸﺘﱠﺖ ﺫﻫﻨُ ﻚ ٬ ﻭﺍﺿ ﻄﺮﺑﺖْ ﻋﻠﻴ ﻚ
ﺃﻣ ﻮﺭُﻙ ٬ ﻭﻛﺜ ﺮﺕْ ﻫﻤﻮﻣُ ﻚ ﻭﻏﻤﻮﻣُ ﻚ ٬ ﻭﻫ ﺬﺍ ﻣﻌﻨ ﻰ )) : ﺇﺫﺍ ﺃﺻ ﺒﺤﺖ ﻓ ﻼ
ﺗﻨﺘﻈﺮِ ﺍﻟﻤﺴﺎء ٬ ﻭﺇﺫﺍ ﺃﻣﺴﻴﺖ ﻓﻼ ﺗﻨﺘﻈﺮِ ﺍﻟﺼﺒﺎﺡ. ((
. 2 ﺍﻧْﺲ ﺍﻟﻤﺎﺿﻲ ﺑﻤﺎ ﻓﻴﻪ ٬ ﻓﺎﻻﻫﺘﻤﺎﻡُ ﺑﻤﺎ ﻣﻀﻰ ﻭﺍﻧﺘﻬﻰ ﺣُﻤْﻖٌ ﻭﺟﻨﻮﻥٌ.
. 3 ﻻ ﺗﺸﺘﻐﻞْ ﺑﺎﻟﻤﺴﺘﻘﺒﻞِ ٬ ﻓﻬﻮ ﻓﻲ ﻋﺎﻟﻢِ ﺍﻟﻐﻴﺐِ ٬ ﻭﺩﻉِ ﺍﻟﺘﻔﻜﺮَ ﻓﻴﻪ ﺣﺘﻰ ﻳﺄﺗﻲ.
. 4 ﻻ ﺗﻬﺘﺰﱠ ﻣﻦ ﺍﻟﻨﻘﺪِ ٬ ﻭﺍﺛﺒﺖْ ٬ ﻭﺍﻋﻠﻢْ ﺃﻥﱠ ﺍﻟﻨﻘﺪ ﻳﺴﺎﻭﻱ ﻗﻴ َﻤﺘَﻚَ.
. 5 ﺍﻹﻳﻤﺎﻥُ ﺑﺎﷲِ ٬ ﻭﺍﻟﻌﻤﻞُ ﺍﻟﺼﺎﻟﺢُ ﻫﻮ ﺍﻟﺤﻴﺎﺓُ ﺍﻟﻄﻴﺒﺔُ ﺍﻟﺴﻌﻴﺪﺓُ .
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. 6 ﻣﻦ ﺃﺭﺍﺩ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻟﻬﺪﻭء ﻭﺍﻟﺮﺍﺣﺔَ ٬ ﻓﻌﻠﻴﻪ ﺑﺬﻛﺮِ ﺍﷲِ ﺗﻌﺎﻟﻰ.
. 7 ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥﱠ ﺷﻲءٍ ﺑﻘﻀﺎء ﻭﻗﺪﺭٍ.
. 8 ﻻ ﺗﻨﺘﻈﺮْ ﺷﻜﺮﺍً ﻣﻦ ﺃﺣﺪٍ.
ﻃَﻦْ ﻧﻔﺴﻚ ﻋﻠﻰ ﺗﻠﻘﱢﻲ ﺃﺳﻮﺃ ﺍﻟﻔﺮﻭﺽِ. . 9 ﻭ ِ
. 10 ﻟﻌﻞﱠ ﻓﻴﻤﺎ ﺣﺼﻞ ﺧﻴﺮﺍً ﻟﻚ.
. 11 ﻛﻞﱡ ﻗﻀﺎءٍ ﻟﻠﻤﺴﻠﻢِ ﺧﻴﺮٌ ﻟﻪ.
. 12 ﻓ ﱢﻜﺮْ ﻓﻲ ﺍﻟﻨﻌﻢِ ﻭﺍﺷﻜﺮْ.
. 13 ﺃﻧﺖ ﺑﻤﺎ ﻋﻨﺪﻙ ﻓﻮﻕ ﻛﺜﻴﺮٍ ﻣﻦ ﺍﻟﻨﺎﺱِ.
. 14 ﻣﻦ ﺳﺎﻋﺔٍ ﺇﻟﻰ ﺳﺎﻋﺔٍَ ﻓﺮَﺝٌ.
ﺨﺮَﺝُ ﺍﻟﺪﻋﺎءُ. ﺴﺘَ ْ
. 15 ﺑﺎﻟﺒﻼءِ ﻳُ ْ
. 16 ﺍﻟﻤﺼﺎﺋﺐُ ﻣﺮﺍﻫﻢُ ﻟﻠﺒﺼﺎﺋﺮِ ﻭﻗﻮﱠﺓٌ ﻟﻠﻘﻠﺐِ.
. 17 ﺇﻥﱠ ﻣﻊ ﺍﻟﻌُﺴْﺮِ ﻳُﺴْﺮﺍً.
. 18 ﻻ ﺗﻘﺾِ ﻋﻠﻴﻚ ﺍﻟﺘﻮﺍ ِﻓﻪُ.
. 19 ﺇﻥ ﺭﱠﺑﻚ ﻭﺍﺳﻊُ ﺍﻟﻤﻐﻔﺮﺓِ.
. 20 ﻻ ﺗﻐﻀﺐْ ٬ ﻻ ﺗﻐﻀﺐْ ٬ ﻻ ﺗﻐﻀﺐْ.
. 21 ﺍﻟﺤﻴﺎﺓُ ﺧﺒﺰٌ ﻭﻣﺎءٌ ﻭﻇﻞﱞ ٬ ﻓﻼ ﺗﻜﺘﺮﺙْ ﺑﻐﻴﺮ ﺫﻟﻚ.
﴿ . 22 ﻭَﻓِﻲ ﺍﻟﺴﱠﻤَﺎء ﺭِﺯْ ُﻗ ُﻜﻢْ ﻭَﻣَﺎ ﺗُﻮﻋَﺪُﻭﻥَ . ﴾
. 23 ﺃﻛﺜﺮ ﻣﺎ ﻳٌﺨﺎﻑْ ﻻ ﻳﻜﻮﻥُ.
. 24 ﻟﻚ ﻓﻲ ﺍﻟﻤﺼﺎﺑﻴﻦ ﺃُﺳﻮﺓٌ.
. 25 ﺇﻥﱠ ﺍﷲ ﺇﺫﺍ ﺃﺣﺐﱠ ﻗﻮﻣﺎً ﺍﺑﺘﻼﻫُﻢْ.
. 26 ﻛَ ﱢﺮﺭْ ﺃﺩﻋﻴﺔَ ﺍﻟ َﻜﺮْﺏِ.
ِ ٬ ﻭﺍﻫﺠﺮِ ﺍﻟﻔﺮﺍﻍ.
. 27 ﻋﻠﻴﻚ ﺑﺎﻟﻌﻤﻞِ ﺍﻟﺠﺎﺩﱢ ﺍﻟﻤﺜﻤﺮ
. 28 ﺍﺗﺮﻙِ ﺍﻷﺭﺍﺟﻴﻒ ٬ ﻭﻻ ﺗﺼﺪﻕْ ﺍﻟﺸﺎﺋﻌﺎﺕِ.
ﺤﺘِﻚَ ﺃﻛﺜﺮ ﻣﻤﺎ ﻳَﻀُﺮﱡ ﺍﻟﺨﺼّﻢُ.
ﻀﺮﱡ ﺑﺼِ ﱠ . 29 ﺣﻘﺪُﻙَ ﻭﺣﺮﺻُﻚ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻡِ ﻳ ُ
. 30 ﻛﻞﱡ ﻣﺎ ﻳﺼﻴﺒﻚ ﻓﻬﻮ ﻛﻔﱠﺎﺭﺓٌ ﻟﻠﺬﻧﻮﺏِ.
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ﻭﻟِﻢ ﺍﻟﺤﺰﻥُ ﻭﻋﻨﺪﻙ ﺳﺘﱠﺔُ ﺃﺧﻼﻁٍ ؟
ﺫﻛ ﺮ ﺻ ﺎﺣﺐُ ) ﺍﻟﻔ ﺮﺝِ ﺑﻌ ﺪ ﺍﻟ ﺸﺪﺓِ : ( ﺃﻥﱠ ﺍﺣ ﺪَ ﺍﻟﺤﻜﻤ ﺎءِ ﺍﺑﺘُﻠ ﻲَ ﺑﻤ ﺼﻴﺒﺔٍ٬
ﻓ ﺪﺧﻞَ ﻋﻠﻴ ﻪ ﺇﺧﻮﺍﻧُ ﻪ ﻳﻌﺰﱡﻭﻧَ ﻪُ ﻓ ﻲ ﺍﻟﻤ ﺼﺎﺏِ ٬ ﻓﻘ ﺎﻝ : ﺇﻧ ﻲ ﻋﻤﻠ ﺖُ ﺩﻭﺍءً ﻣ ﻦ ﺳ ﺘﺔِ
ﺃﺧﻼﻁٍ . ﻗﺎﻟﻮﺍ : ﻣﺎ ﻫﻲ ؟ ﻗ ﺎﻝ : ﺍﻟﺨﻠ ﻂُ ﺍﻷﻭﻝُ : ﺍﻟﺜﻘ ﺔُ ﺑ ﺎﷲِ . ﻭﺍﻟﺜ ﺎﻧﻲ : ﻋﻠﻤ ﻲ ﺑ ﺄﻥﱠ
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ﻛﻞﱠ ﻣﻘﺪﻭﺭ ﻛﺎﺋﻦٌ . ﻭﺍﻟﺜﺎﻟﺚُ : ﺍﻟﺼﺒﺮُ ﺧﻴ ﺮٌ ﻣ ﺎ ﺍ ﺳ ﺘﻌﻤﻠﻪُ ﺍﻟﻤﻤﺘﺤﻨُ ﻮﻥ . ﻭﺍﻟﺮﺍﺑ ﻊُ : ﺇ ْ
ﻥ
ﻟﻢ ﺃﺻﺒﺮْ ﺃﻧﺎ ﻓﺄﻱ ﺷﻲء ﺃﻋﻤﻞ ؟ ! ﻭﻟﻢ ﺃﻛﻦْ ﺃُﻋﻴﻦ ﻋﻠﻰ ﻧﻔﺴﻲ ﺑﺎﻟﺠﺰﻉ . ﻭﺍﻟﺨ ﺎﻣﺲُ:
ﻗﺪ ﻳﻤﻜﻦُ ﺃﻥ ﺃﻛﻮﻥ ﻓﻲ ﺷﺮﱟ ﻣﻤﺎ ﺃﻧﺎ ﻓﻴﻪ . ﻭﺍﻟﺴﺎﺩﺱُ : ﻣﻦ ﺳﺎﻋﺔٍ ﺇﻟﻰ ﺳﺎﻋﺔٍَ ﻓﺮَﺝٌ.
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ﻻ ﺗَﺤْﺰَﻥْ ﺇﺫﺍ ﻭﺍﺟﻬﺘْﻚَ ﺍﻟﺼﻌﺎﺏُ ﻭﺩﺍﻫﻤﺘْﻚ ﺍﻟﻤﺸﺎﻛﻞُ
ﻭﺍﻋﺘﺮﺿﺘﻚ ﺍﻟﻌﻮﺍﺋﻖ ٬ ﻭﺍﺻﺒﺮ ﻭﺗﺤﻤﱠﻞُ
ﻣﻤ ﺎ ﺗُﻬ ﻴﻦُ ﺑ ﻪِ ﺍﻟﻜ ﺮﺍ َﻡ ﺇﻥْ ﻛ ﺎﻥَ ﻋﻨ ﺪﻙ ﻳ ﺎ ﺯﻣ ﺎﻥُ
ﻓﻬﺎﺗِﻬ ﺎ ﺑﻘﻴﱠ ﺔٌ
ﺇﻥﱠ ﺍﻟﺼﺒﺮ ﺃﺭﻓﻖُ ﻣﻦ ﺍﻟﺠﺰﻉِ ٬ ﻭﺇﻥﱠ ﺍﻟﺘﺤﻤ ﻞ ﺃﺷ ﺮﻑُ ﻣ ﻦ ﺍﻟﺨ ﻮﺭِ ٬ ﻭﺇﻥ ﺍﻟ ﺬﻱ
ﻻ ﻳﺼﺒﺮُ ﺍﺧﺘﻴﺎﺭﺍً ﺳﻮﻑ ﻳﺼﺒﺮُ ﺍﺿﻄﺮﺍﺭﺍً.
ﻭﻗﺎﻝ ﺍﻟﻤﺘﻨﺒﻲ:
ﻓ ﺆﺍﺩﻱ ﻓ ﻲ ﻏ ﺸﺎءٍ ﻣ ﻦ ﺭﻣ ﺎﻧﻲ ﺍﻟ ﺪﻫﺮُ ﺑ ﺎﻷﺭﺯﺍءِ
ﻝِ ﻧﺒ ﺎ
ُ ﻋﻠ ﻰ ﺗﻜ ﺴﱠﺮﺕِ ﺍﻟﻨ ﺼﺎﻝ ﻰ ﺣﺘ
ُ ﺇﺫﺍ ﺃﺻ ﺎﺑﺘﻨﻲ ﻓ ﺼﺮﺕ
ﻝِ
ﺼﺎﻥْ
ﺍﻟﻨ ُ ﺑ ﺄ
ﻷﻧ ﻲ ﻣ ﺎ ﺍﻧﺘﻔﻌ ﺖ ُﺑ ﺎﻟﻲﻡٌ
ﺳ ﻬﺎ
ﻓﻌ ﺸﺖُ ﻭﻻ ﺃ
ﺃُﺑ ﺎﻟﻲ ﺑﺎﻟﺮﺯﺍﻳ ﺎ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻤﻈﻔﺮ ﺍﻷﺑﻴﻮﺭﺩﻱ:
ﺃَﻋِ ﺰﱡ ﻭﺃﺣ ﺪﺍﺙُ ﺍﻟﺰﻣ ﺎﻥِ ﺗﻨﻜﱠ ﺮَ ﻟ ﻲ ﺩﻫ ﺮﻱ ﻭﻟ ﻢ ﻳ ﺪﺭِ
ﻥُ
ﻒ ﺼﺒﺮ ﻛﻴ ﻮ
ُ
ﺗ ﻭﻬﺑِ ﺖﱡ ﺃُﺭﻳ ﻪِ ﺍﻟ ﺃﻧﻨ ﻲ
ﻓﺒ ﺎﺕ ﻳُﺮﻳﻨ ﻲ ﺍﻟ ﺪﻫﺮُ ﻛﻴ ﻒ
ﻳﻜ ﻮﻥُ ﺍﻋﺘ ﺪﺍﺅُﻩُ
ﺇﻥ ﺍﻟﻜﻮﺥ ﺍﻟﺨﺸﺒﻲﱠ ٬ ﻭﺧﻴﻤﺔَ ﺍﻟﺸﱠﻌْﺮِ ٬ ﻭﺧﺒ ﺰ ﺍﻟ ﺸﻌﻴﺮِ ٬ ﺃﻋ ﺰﱡ ﻭﺃﺷ ﺮﻑُ – ﻣ ﻊ
ﺣﻔ ﻆِ ﻣ ﺎءِ ﺍﻟﻮﺟ ﻪِ ﻭﻛﺮﺍﻣ ﺔِ ﺍﻟﻌِ ﺮْﺽِ ﻭﺻْ ﻮﻥَ ﺍﻟ ﻨﻔﺲِ – ﻣ ﻦ ﻗَ ﺼْﺮٍ ﻣﻨﻴ ﻒٍ ﻭﺣﺪﻳﻘ ﺔٍ
ﻏﻨﱠﺎءَ ﻣﻊ ﺍﻟﺘﻌﻜﻴﺮِ ﻭﺍﻟ َﻜ َﺪﺭِ.
ﺍﻟﻤﺤﻨﺔُ ﻛﺎﻟﻤﺮﺽ ٬ ﻻﺑﺪﱠ ﻟﻪ ﻣﻦ ﺯﻣﻦ ﺣﺘﻰ ﻳﺰﻭﻝ ٬ ﻭﻣﻦ ﺍﺳﺘﻌﺠﻞ ﻓ ﻲ ﺯﻭﺍﻟ ﻪِ
ﺤﻨَ ﺔُ ﻻﺑ ﺪﱠ ﻟﻬ ﺎ ﻣ ﻦ ﻭﻗ ﺖٍ٬ ﺃﻭﺷﻚ ﺃﻥ ﻳﺘ ﻀﺎﻋﻒ ﻭﻳ ﺴﺘﻔﺤﻞ ٬ ﻓﻜ ﺬﻟﻚ ﺍﻟﻤ ﺼﻴﺒﺔُ ﻭﺍﻟﻤِ ْ
ﺣﺘﻰ ﺗﺰﻭﻝ ﺁﺛﺎﺭُﻫﺎ ٬ ﻭﻭﺍﺟﺐُ ﺍﻟﻤﺒﺘﻠﻲ : ﺍﻟﺼﺒﺮُ ﻭﺍﻧﺘﻈﺎﺭُ ﺍﻟﻔﺮﺝِ ﻭﻣﺪﺍﻭﻣﺔُ ﺍﻟﺪﱡﻋﺎءِ.
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ﻭﻗﻔ ــ ـﺔ
﴿ ﻭَﻻََ ﺗ ْﻴﺄَﺳُﻮﺍْ ﻣِﻦ ﱠﺭ ْﻭﺡِ ﺍﻟﻠّﻪِ ﺇِﻧﱠﻪُ ﻻََ ﻳﻴَْﺄﺱُ ﻣِ ﻦ ﱠﺭ ْﻭﺡِ ﺍﻟﻠّ ﻪِ ﺇِﻻﱠ ﺍﻟْﻘَْ ﻮﻡُ ﺍﻟْﻜَ ﺎﻓِﺮُﻭ َ
ﻥ
﴿ . ﴾ ﻭَﻣَ ﻦَ ﻳﻘْ ﻨَﻂُ ﻣِ ﻦ ﺭﱠﺣْﻤَ ﺔَِ ﺭﺑﱢ ﻪِ ﺇِﻻﱠ ﺍﻟ ﻀﱠﺂﻟﱡﻮﻥَ ِ ﴿ . ﴾ ﺇﻥﱠ ﺭَﺣْﻤَ ﺖَ ﺍﻟﻠّ ﻪِ ﻗَﺮِﻳ ﺐٌ ﻣﱢ ﻦَ
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ﺴﻨِﻴﻦَ ﴿ . ﴾ ﻟَﺎ ﺗَﺪْﺭِ ﻱ ﻟَﻌَﻞﱠ ﺍﻟﻠﱠﻪَ ﻳُﺤْ ﺪِﺙَُ ﺑﻌْ ﺪََ ﺫﻟِ ﻚَ ﺃَﻣْ ﺮﺍً َ ﴿ . ﴾ ﻭﻋَ ﺴَﻰ ﺃَﻥ ﺗَﻜْﺮَﻫُ ﻮ ْﺍ ﺍﻟْﻤُﺤْ ِ
ﺤﺒﱡ ﻮﺍْ ﺷَ ﻴْﺌﺎً ﻭَﻫُ ﻮَ ﺷَ ﺮﱞ ﱠﻟﻜُ ﻢْ ﻭَﺍﻟﻠّ ﻪَُ ﻳ ْﻌﻠَ ﻢُ ﻭَﺃَﻧُ ﺘﻢْ ﻻَ ﺧﻴْ ﺮٌ ﻟﱠﻜُ ﻢَْ ﻭﻋَ ﺴَﻰ ﺃَﻥ ﺗُ ِ ﺷﻴْﺌﺎً ﻭَ ُﻫﻮََ
َ
َ ﺗ ْﻌﻠَﻤُﻮﻥَ ﴿ . ﴾ ﺍﻟﻠﱠﻪُ ﻟَﻄِﻴﻒٌِ ﺑﻌِﺒَﺎﺩِﻩِ ﴿ . ﴾ ﻭَﺭَﺣْ َﻤﺘِ ﻲ ﻭَﺳِﻌَﺖْ ﻛُ ﻞﱠ ﺷَ ﻲْءٍ ﴿ . ﴾ ﻻَ ﺗَﺤَْ ﺰﻥِْ ﺇﻥﱠ
ﺍﻟﻠّﻪََ ﻣ َﻌﻨَﺎ ﴿ . ﴾ ﺇِﺫْ ﺗَﺴْﺘَﻐِﻴﺜُﻮﻥَ ﺭَ ﱠﺑﻜُﻢْ ﻓَﺎﺳْﺘَﺠَﺎﺏََ ﻟ ُﻜﻢْ ﴿ . ﴾ ﻭَ ُﻫﻮَ ﺍﻟﱠ ﺬِﻱ ﻳُﻨَ ﺰﱢﻝُ ﺍ ْﻟ َﻐﻴْ ﺚَ ﻣِ ﻦ
ﺷﻌِﻴﻦَ. ﴾ َ ﺑﻌْﺪِ ﻣَﺎ ﻗَﻨَﻄُﻮﺍَ ﻭﻳَﻨﺸُﺮُ ﺭَﺣْ َﻤﺘَﻪَُ ﴿ . ﴾ ﻭﻳَ ْﺪﻋُﻮﻧَﻨَﺎَ ﺭﻏَﺒﺎً ﻭَﺭَﻫَﺒﺎًَ ﻭﻛَﺎﻧُﻮﺍ ﻟَﻨَﺎ ﺧَﺎ ِ
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﺇﺫﺍ ﻟ ﻢ ﺗ ﺮﺽ ﻣﻨﻬ ﺎ ﻣﺘ ﻰ ﺗ ﺼﻔُﻮ ﻟ ﻚ ﺍﻟ ﺪﻧﻴﺎ
ﺝِ
ﺑ ﺎﻟﻤﺰﺍ ﺮِ
ﻭﻣﺨﺮﺟ ﻪُ ﻣ ﻦ ﺍﻟﺒﺤ ﺪﻧﻴﺎﺮٍ
ﺑﺨﻴ
ﺃﻟ ﻢ ﺗ ﺮ ﺟ ﻮﻫﺮ ﺍﻟ
ﺝِ
ُﺟ ﺎ ﻚ
ﺟ ﺮﺕْ ﺑﻤ ﺴﺮﱠﺓٍ ﻟ ﺍﻷ ﱠﻰ
ﺼ ﺄﻔﺕْ ﺍﻟﻤ
ٍ ﻓﺠ ﻭﺭُﺏﱠ ﻣُﺨﻴﻔ ﺔ
ﺝِ ﻭﺍﺑﺘﻬ ﺎ
ْ ﺪَ
ﻭﺭﺏﱠ ﺇ ﻗﺎﻣ ﺔٍ ﺑَﻌ ﻝٍ
َ ﺍﻣﺘﻨ ﺎﻮْﻉٍ
ِﻬ
ﺑ ﻭﺭُﺏﱠ ﺳ ﻼﻣﺔٍ ﺑَﻌْ ﺪ
ﺍﻋﻮِﺟ ﺎﺝِ
*************************************
ﻭﺧﻴﺮُ ﺟﻠﻴﺲٍ ﻓﻲ ﺍﻷﻧﺎﻡِ ﻛﺘﺎﺏُ
ﺇﻥّ ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ : ﺍﻻﻧﻘﻄﺎﻉ ﺇﻟﻰ ﻣﻄﺎﻟﻌﺔ ﺍﻟﻜﺘﺎﺏ ٬ ﻭﺍﻻﻫﺘﻤ ﺎﻡ ﺑ ﺎﻟﻘﺮﺍءﺓ
٬ ﻭﺗﻨﻤﻴﺔ ﺍﻟﻌﻘﻞِ ﺑﺎﻟﻔﻮﺍﺋﺪِ.
ﻭﺍﻟﺠﺎﺣﻆ ﻳُﻮﺻِﻚ ﺑﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﻤﻄﺎﻟﻌﺔ ٬ ﻟﺘﻄﺮﺩ ﺍﻟﺤﺰﻥ ﻋﻨﻚ ﻓﻴﻘﻮﻝ:
ﻭﺍ ﻟﻜﺘ ﺎﺏ ﻫ ﻮ ﺍﻟﺠﻠ ﻴﺲُ ﺍﻟ ﺬﻱ ﻻ ﻳُﻄﺮِﻳ ﻚ ٬ ﻭﺍﻟ ﺼﺪﻳﻖُ ﺍﻟ ﺬﻱ ﻻ ﻳُﻐﺮِﻳ ﻚ٬
ﻭﺍﻟﺮﻓﻴ ﻖُ ﺍﻟ ﺬﻱ ﻻ ﻳَ َﻤﻠﱡ ﻚ ٬ ﻭﺍﻟﻤ ﺴﺘﻤﻴﺢُ ﺍﻟ ﺬﻱ ﻻ ﻳ ﺴﺘﺮﻳﺜﻚ ٬ ﻭﺍﻟﺠ ﺎﺭُ ﺍﻟ ﺬﻱ ﻻ
ﻳ ﺴﺘﺒﻄﻴﻚ ٬ ﻭﺍﻟ ﺼﺎﺣﺐ ﺍﻟ ﺬﻱ ﻻ ﻳﺮﻳ ﺪ ﺍﺳ ﺘﺨﺮﺍﺝ ﻣ ﺎ ﻋﻨ ﺪﻙ ﺑ ﺎﻟﻤﻠﻖِ ٬ ﻭﻻ ﻳﻌﺎﻣﻠُ ﻚ
ﺑﺎﻟﻤﻜْﺮ ٬ ﻭﻻ ﻳﺨﺪﻋُﻚ ﺑﺎﻟﻨﻔﺎﻕ ٬ ﻭﻻ ﻳﺤﺘﺎﻝُ ﻟﻚ ﺑﺎﻟﻜﺬِﺏِ.
ﻭﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺍﻟﺬﻱ ﺇﻥ ﻧﻈﺮﺕ ﻓﻴ ﻪ ﺃﻃ ﺎﻝ ﺇﻣﺘﺎﻋ ﻚ ٬ ﻭ ﺷ ﺤﺬ ﻃﺒﺎﻋ ﻚ ٬ ﻭﺑ ﺴﻂ
ﻟﺴﺎﻧﻚ ٬ ﻭﺟ ﻮﱠ ﺑﻨﺎﻧﻚ ٬ ﻭﻓﺨﱠﻢ ﺃﻟﻔﺎﻇﻚ ٬ ﻭﺑﺤﺒﺢ ﻧﻔ ﺴﻚ ٬ ﻭﻋﻤﱠ ﺮَ ﺻ ﺪﺭﻙ ٬ ﻭﻣﻨﺤ ﻚ
ﺗﻌﻈ ﻴﻢ ﺍﻟﻌ ﻮﺍﻡﱢ ٬ ﻭﺻ ﺪﺍﻗﺔ ﺍﻟﻤﻠ ﻮﻙ ٬ ﻭﻋﺮﻓ ﺖ ﺑ ﻪ ﺷ ﻬﺮٍ ﻣ ﺎ ﻻ ﺗﻌﺮﻓ ﻪ ﻣ ﻦ ﺃﻓ ﻮﺍﻩِ
ﺍﻟﺮﺟﺎﻝ ﻓﻲ ﺩ ْﻫﺮٍ ٬ ﻣﻊ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﻐُﺮْﻡِ ٬ ﻭﻣﻦ ﻛﺪﱢ ﺍﻟﻄﻠﺐ ٬ ﻭﻣﻦ ﺍﻟﻮﻗﻮﻑِ ﺑﺒ ﺎﺏِ
ﺧﻠُﻘ ﺎُ ٬ ﻭﺃﻛ ﺮﻡُ
ﺍﻟﻤﻜﺘﺴﺐ ﺑﺎﻟﺘﻌﻠﻴﻢ ٬ ﻭﻣ ﻦ ﺍﻟﺠﻠ ﻮﺱ ﺑ ﻴﻦ ﻳ ﺪﻱ ﻣَ ﻦ ﺃﻧ ﺖ ﺃﻓ ﻀﻞُ ﻣﻨ ﻪُ
ﻣﻨﻪ ﻋِﺮﻗﺎً ٬ ﻭﻣﻊ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﻣﺠﺎﻟﺴﺔ ﺍﻟﺒﻐﻀﺎء ٬ ﻭﻣﻘﺎﺭﻧﺔ ﺍﻷﻏﻨﻴﺎء.
ﻭﺍﻟﻜﺘ ﺎﺏ ﻫ ﻮ ﺍﻟ ﺬﻱ ﻳﻄﻴﻌ ﻚ ﺑﺎﻟﻠﻴ ﻞ ﻛﻄﺎﻋﺘ ﻪ ﺑﺎﻟﻨﻬ ﺎﺭ ٬ ﻭﻳﻄﻴﻌ ﻚ ﻓ ﻲ ﺍﻟ ﺴﻔﺮ
ﻀﺮِ ٬ ﻭﻻ ﻳﻌﺘ ﻞﱡ ﺑﻨ ﻮﻡٍ ٬ ﻭﻻ ﻳﻌﺘﺮﻳ ﻪَِ ﻛﻠَ ﻞُ ﺍﻟ ﺴﻬﺮِ ٬ ﻭﻫ ﻮ ﺍﻟﻤﻌﻠﱢ ﻢُ ﻛﻄﺎﻋﺘ ﻪ ﻓ ﻲ ﺍﻟﺤَ
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ﺍﻟﺬﻱ ﺇﻥ ﺍﻓﺘﻘﺮﺕ ﺇﻟﻴﻪ ﻟﻢ ﻳﺨْ ِﻔﺮْﻙ ٬ ﻭﺇﻥ ﻗﻄﻌﺖ ﻋﻨﻪ ﺍﻟﻤﺎﺩﺓ ﻟﻢ ﻳﻘﻄ ﻊْ ﻋﻨ ﻚ ﺍﻟﻔﺎﺋِ ﺪﺓَ٬
ﻭﺇﻥ ﻋﺰﻟﺘ ﻪ ﻟ ﻢ ﻳ ﺪﻉْ ﻃﺎﻋﺘ ﻚ ٬ ﻭﺇﻥ ﻫﺒﱠ ﺖ ﺭﻳ ﺢُ ﺃﻋﺎﺩﻳ ﻚ ﻟ ﻢ ﻳﻨﻘﻠ ﺐْ ﻋﻠﻴ ﻚ ٬ ﻭﻣﺘ ﻰ
ﻛﻨﺖ ﻣﻌﻪ ﻣﺘﻌﻠﱢﻘﺎً ﺑﺴﺒﺐ ﺃﻭ ﻣﻌﺘﺼﻤﺎً ﺑﺄﺩﻧﻰ ﺣﺒْﻞ ﻛﺎﻥ ﻟﻚ ﻓﻴ ﻪ ﻏﻨﻰً ﻣﻦ ﻏﻴﺮﻩ ٬ ﻭﻟ ﻢ
ﺗﻀﺮﱠﻙ ﻣﻌ ﻪ ﻭﺣ ﺸﺔُ ﺍﻟﻮﺣ ﺪﺓ ﺇﻟ ﻰ ﺟﻠ ﻴﺲِ ﺍﻟ ﺴﻮءِ ٬ ﻭﻟ ﻮ ﻟ ﻢ ﻳﻜ ﻦ ﻣ ﻦ ﻓ ﻀﻠﻪ ﻋﻠﻴ ﻚ
ﻭﺇﺣﺴﺎﻧﻪ ﺇﻟﻴﻚ ﺇﻻﱠ ﻣﻨْﻌُﻪ ﻟﻚ ﻣﻦ ﺍﻟﺠﻠﻮﺱ ﻋﻠﻰ ﺑﺎﺑِﻚ ٬ ﻭﺍﻟﻨﻈﺮُ ﺇﻟﻰ ﺍﻟﻤﺎﺭﺓ ﺑ ﻚ . ﻣ ﻊ
ﻣﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﻟﺘﻌﺮﱡﺽ ﻟﻠﺤﻘ ﻮﻕ ﺍﻟﺘ ﻲ ﺗﻠ ﺰﻡ ٬ ﻭﻣ ﻦ ﻓ ﻀﻮﻝِ ﺍﻟﻨﻈ ﺮِ ٬ ﻭﻣ ﻦ ﻋ ﺎﺩﺓِ
ﺍﻟﺨ ﻮْﺽِ ﻓﻴﻤ ﺎ ﻻ ﻳﻌﻨﻴ ﻚ ٬ ﻭﻣ ﻦ ﻣﻼﺑ ﺴﺔِ ﺻ ﻐﺎﺭِ ﺍﻟﻨ ﺎﺱِ ٬ ﻭﺣ ﻀﻮﺭِ ﺃﻟﻔ ﺎﻇﻬﻢ
ﺍﻟﺴﺎﻗﻄﺔ ٬ ﻭﻣﻌﺎﻧﻴﻬﻢ ﺍﻟﻔﺎﺳ ﺪﺓ ٬ ﻭﺃﺧﻼﻗِﻬ ﻢ ﺍﻟﺮﺩﻳﺌ ﺔ ٬ ﻭﺟﻬ ﺎﻻﺗﻬﻢ ﺍﻟﻤﺬﻣﻮﻣ ﺔ . ﻟﻜ ﺎﻥ
ﻓﻲ ﺫﻟﻚ ﺍﻟﺴﻼﻣﺔُ ﺛﻢ ﺍﻟﻐﻨﻴﻤﺔُ ٬ ﻭﺇﺣ ﺮﺍﺯُ ﺍﻷﺻ ﻞ ﻣ ﻊ ﺍﺳ ﺘﻔﺎﺩﺓِ ﺍﻟﻔ ﺮْﻉِ ٬ ﻭﻟ ﻮ ﻟ ﻢ ﻳﻜ ﻦ
ﻓﻲ ﺫﻟﻚ ﺇﻻ ﺃﻧﻪ ﻳ ﺸﻐﻠﻚ ﻋ ﻦ ﺳ ﺨﻒ ﺍﻟﻤُﻨ ﻰ ٬ ﻭﻋ ﻦ ﺍﻋﺘﻴ ﺎﺩ ﺍﻟﺮﺍﺣ ﺔِ ﻭﻋ ﻦ ﺍﻟﻠﱠﻌ ﺐِ٬
ﻭﻛﻞ ﻣﺎ ﺃﺷﺒﻪ ﺍﻟﻠﻌﺐ ٬ ﻟﻘﺪ ﻛﺎﻥ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺃﺳﺒﻎ ﺍﻟﻨﻌﻤﺔ ﻭﺃﻋﻈﻢ ﺍﻟ ِﻤﱠﻨﺔَ.
ﻭﻗ ﺪ ﻋﻠﻤﻨ ﺎ ﺃﻥ ﺃﻓ ﻀﻞ ﻣ ﺎ ﻳﻘﻄ ﻊ ﺑ ﻪ ﺍﻟﻔُ ﺮﱠﺍﻍُ ﻧﻬ ﺎﺭﻫﻢ ٬ ﻭﺃﺻ ﺤﺎﺏ ﺍﻟﻔﻜﺎﻫ ﺎﺕ
ﺳﺎﻋﺎﺕِ ﻟ ﻴﻠﻬﻢ : ﺍﻟﻜﺘ ﺎﺏُ ٬ ﻭﻫ ﻮ ﺍﻟ ﺸﻲء ﺍﻟ ﺬﻱ ﻻ ﻳُ ﺮﻯ ﻟﻬ ﻢ ﻓﻴ ﻪ ﻣ ﻊ ﺍﻟﻨﻴ ﻞ ﺃﺛ ﺮ ﻓ ﻲ
ﺍﺯﺩﻳﺎﺩ ﺗﺠﺮﺑ ﺔ ﻭﻻ ﻋﻘ ﻞ ﻭﻻ ﻣ ﺮﻭءﺓ ٬ ﻭﻻ ﻓ ﻲ ﺻ ﻮْﻥ ﻋِ ﺮﺽ ٬ ﻭﻻ ﻓ ﻲ ﺇﺻ ﻼﺡ
ﺩﻳﻦٍ ٬ ﻭﻻ ﻓﻲ ﺗﺜﻤﻴﺮ ﻣﺎﻝ ٬ ﻭﻻ ﻓﻲ ﺭﺏ ﺻﻨﻴﻌﺔٍ ﻭﻻ ﻓﻲ ﺍﺑﺘﺪﺍءِ ﺇﻧﻌﺎﻡٍ.
* ﺃﻗﻮﺍﻝٌ ﻓﻲ ﻓﻀﻞ ﺍﻟﻜﺘﺎﺏ:
ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﺒﻴﺪﺓ : ﻗ ﺎﻝ ﺍﻟﻤﻬﻠﱠ ﺐ ﻟﺒﻨﻴ ﻪ ﻓ ﻲ ﻭﺻ ﻴﺘﻪ : ﻳ ﺎ ﺑَﻨِ ﻲﱠ ٬ ﻻ ﺗﻘﻮﻣ ﻮﺍ ﻓ ﻲ
ﺍﻷﺳﻮﺍﻕ ﺇﻻ ﻋﻠﻰ ﺯﺭﱠﺍﺩ ﺃﻭ ﻭﺭﱠﺍﻕ.
ﻭﺣ ﺪّﺛﻨﻲ ﺻ ﺪﻳﻖ ﻟ ﻲ ﻗ ﺎﻝ : ﻗ ﺮ ﺃﺕُ ﻋﻠ ﻰ ﺷ ﻴﺦ ﺷ ﺎﻣﻲ ﻛﺘﺎﺑ ﺎً ﻓﻴ ﻪ ﻣ ﻦ ﻣ ﺂﺛﺮِ
ﻏﻄﻔﺎﻥ ٬ ﻓﻘﺎﻝ : ﺫﻫﺒﺖِ ﺍﻟﻤﻜﺎﺭﻡ ﺇﻻ ﻣﻦ ﺍﻟﻜﺘﺐ . ﻭﺳ ﻤﻌﺖُ ﺍﻟﺤ ﺴﻦ ﺍﻟﻠﺆﻟ ﺆﻱ ﻳﻘ ﻮﻝ:
ﻏﺒﺮﺕُ ﺃﺭﺑﻌ ﻴﻦ ﻋﺎﻣ ﺎً ﻣ ﺎ ﻗِﻠ ﺖُ ﻭﻻ ﺑ ﺖُ ﻭﻻ ﺍﺗﻜ ﺄﺕُ ٬ ﺇﻻ ﻭﺍﻟﻜﺘ ﺎﺏ ﻣﻮﺿ ﻮﻉ ﻋﻠ ﻰ
ﺻﺪﺭﻱ.
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺠﻬ ﻢ : ﺇﺫﺍ ﻏ ﺸﻴﻨﻲ ﺍﻟﻨﻌ ﺎﺱ ﻓ ﻲ ﻏﻴ ﺮ ﻭﻗ ﺖ ﻧ ﻮﻡ . ﻭﺑ ﺌﺲ ﺍﻟ ﺸﻲء
ﺍﻟﻨ ﻮﻡ ﺍ ﻟﻔﺎﺿ ﻞ ﻋ ﻦ ﺍﻟﺤﺎﺟ ﺔ . ﺗﻨﺎﻭﻟ ﺖُ ﻛﺘﺎﺑ ﺎً ﻣ ﻦ ﻛﺘ ﺐ ﺍﻟﺤِﻜ ﻢ ٬ ﻓﺄﺟ ﺪُ ﺍﻫﺘ ﺰﺍﺯﻱ
ﻟﻠﻔﻮﺍﺋ ﺪ ٬ ﻭﺍﻷﺭﻳﺤﻴ ﺔ ﺍﻟﺘ ﻲ ﺗﻌﺘﺮﻳﻨ ﻲ ﻋﻨ ﺪ ﺍﻟﻈﻔ ﺮ ﺑ ﺒﻌﺾ ﺍﻟﺤﺎﺟ ﺔ ٬ ﻭﺍﻟ ﺬﻱ ﻳﻐ ﺸﻰ
ﻗﻠﺒﻲ ﻣ ﻦ ﺳ ﺮﻭﺭ ﺍﻻﺳ ﺘﺒﺎﻧﺔ ٬ ﻭﻋ ﺰﱡ ﺍﻟﺘﺒ ﻴﻦ ﺃﺷ ﺪﱡ ﺇﻳﻘﺎﻇ ﺎً ﻣ ﻦ ﻧﻬﻴ ﻖِ ﺍﻟﺤﻤﻴ ﺮِ ٬ ﻭﻫ ﺪﱠﺓِ
ﺍﻟ َﻬﺪْﻡِ.
ﻭﻗﺎﻝ ﺍﺑﻦُ ﺍﻟﺠﻬﻢ : ﺇﺫﺍ ﺍﺳﺘﺤﺴﻨﺖُ ﺍﻟﻜ ﺘﺎﺏ ﻭﺍﺳﺘﺠﺪﺗُﻪ ٬ ﻭﺭﺟﻮﺕُ ﻣﻨ ﻪ ﺍﻟﻔﺎﺋ ﺪﺓ٬
ﻭﺭﺃﻳ ﺖُ ﺫﻟ ﻚ ﻓﻴ ﻪ ٬ ﻓﻠ ﻮ ﺗﺮﺍﻧ ﻲ ﻭﺃﻧ ﺎ ﺳ ﺎﻋﺔ ﺑﻌ ﺪ ﺳ ﺎﻋﺔ ﺃﻧﻈ ﺮُ ﻛ ﻢ ﺑﻘ ﻲ ﻣ ﻦ ﻭﺭﻗ ﺔ
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ﻣﺨﺎﻓﺔ ﺍﺳ ﺘﻨﻔﺎﺩﻩ ٬ ﻭﺍﻧﻘﻄ ﺎﻉ ﺍﻟﻤ ﺎﺩﺓ ﻣ ﻦ ﻗﻠﺒ ﻪ ٬ ﻭﺇﻥ ﻛ ﺎﻥ ﺍﻟﻤ ﺼﺤﻒُ ﻋﻈ ﻴﻢ ﺍﻟﺤﺠ ﻢِ
ﻛﺜﻴﺮ ﺍﻟﻮﺭﻕِ ﻛﺜﻴﺮ ﺍﻟﻌﺪﺩِ ﻓﻘﺪ ﺗﻢﱠ ﻋﻴﺸﻲ ﻭﻛﻤﻞ ﺳﺮﻭﺭﻱ.
ﻭﺫﻛﺮ ﺍﻟﻌﺘﺒﻲ ﻛﺘﺎﺑﺎً ﻟﺒﻌﺾ ﺍﻟﻘﺪﻣﺎ ء ﻓﻘﺎﻝ : ﻟﻮﻻ ﻃﻮﻟُﻪ ﻭﻛﺜ ﺮﺓُ ﻭﺭﻗِ ﻪِ ﻟﻨ ﺴﺨﺘُﻪ.
ﻓﻘﺎﻝ ﺍﺑﻦ ﺍﻟﺠﻬﻢ : ﻟﻜﻨﻲ ﻣﺎ ﺭﻏﱠﺒﻨﻲ ﻓﻴﻪ ﺇﻻ ﺍﻟﺬﻱ ﺯﻫﱠﺪﻙ ﻓﻴ ﻪ ٬ ﻭﻣ ﺎ ﻗ ﺮﺃﺕُ ﻗ ﻂﱡ ﻛﺘﺎﺑ ﺎً
ﻛﺒﻴﺮﺍً ﻓ ﺄﺧﻼﻧﻲ ﻣ ﻦ ﻓﺎﺋ ﺪﺓ ٬ ﻭﻣ ﺎ ﺃﺣ ﺼﻲ ﻛ ﻢ ﻗ ﺮﺃﺕُ ﻣ ﻦ ﺻ ﻐﺎﺭ ﺍﻟﻜﺘ ﺐ ﻓﺨﺮﺟ ﺖُ
ﻣﻨﻬﺎ ﻛﻤﺎ ﺩﺧﻠﺖُ. !
ﻭﺃﺟﻞﱡ ﺍﻟﻜﺘ ﺐ ﻭﺃﺷ ﺮﻓﻬﺎ ﻭﺃﺭﻓﻌﻬ ﺎِ ﴿ : ﻛﺘَ ﺎﺏٌ ﺃُﻧ ﺰِﻝَ ﺇَِﻟﻴْ ﻚَ ﻓَ ﻼََ ﻳﻜُ ﻦ ﻓِ ﻲ ﺻَ ﺪْ ِﺭﻙَ
ﺣَ َﺮﺝٌ ﱢﻣﻨْﻪُِ ﻟﺘُﻨﺬِﺭَ ﺑِﻪِ ﻭَ ِﺫﻛْﺮَﻯِ ﻟﻠْ ُﻤﺆْﻣِﻨِﻴﻦَ. ﴾
* ﻓﻮﺍﺋﺪ ﺍﻟﻘﺮﺍءﺓ ﻭﺍﻟﻤﻄﺎﻟﻌﺔ:
. 1 ﻃﺮﺩً ﺍﻟﻮﺳﻮﺍﺱِ ﻭﺍﻟﻬﻢﱢ ﻭﺍﻟﺤﺰﻥِ.
. 2 ﺍﺟﺘﻨﺎﺏُ ﺍﻟﺨﻮﺽِ ﻓﻲ ﺍﻟﺒﺎﻃﻞِ.
. 3 ﺍﻻﺷﺘﻐﺎﻝُ ﻋﻦ ﺍﻟﺒﻄﱠﺎﻟﻴﻦ ﻭﺃﻫﻞِ ﺍﻟﻌﻄﺎﻟﺔِ.
. 4 ﻓﺘْﻖُ ﺍﻟﻠﺴﺎﻥ ﻭﺗﺪﺭﻳﺐٌ ﻋﻠ ﻰ ﺍﻟﻜﻼﻡ ٬ﻭﺍﻟﺒﻌﺪُ ﻋﻦ ﺍﻟﻠﱠﺤْ ﻦِ ٬ﻭﺍﻟﺘﺤﻠﱢ ﻲ ﺑﺎﻟﺒﻼﻏ ﺔِ
ﻭﺍﻟﻔﺼﺎﺣ ﺔِ.
ﻃﺮِ. . 5 ﺗﻨﻤﻴﺔُ ﺍﻟﻌَﻘْﻞِ ٬ ﻭﺗﺠﻮﻳﺪُ ﺍﻟ ﱢﺬ ْﻫﻦِ ٬ ﻭﺗﺼﻔﻴﺔُ ﺍﻟﺨﺎ ِ
. 6 ﻏﺰﺍﺭﺓُ ﺍﻟﻌﻠﻢِ ٬ ﻭﻛﺜﺮﺓُ ﺍﻟﻤﺤﻔﻮﻅِ ﻭﺍﻟﻤﻔﻬﻮﻡِ.
. 7 ﺍﻻﺳﺘﻔﺎﺩﺓُ ﻣﻦ ﺗﺠﺎﺭﺏِ ﺍﻟﻨﺎﺱِ ﻭﺣﻜﻢِ ﺍﻟﺤﻜﻤﺎءِ ﻭﺍﺳﺘﻨﺒﺎﻁِ ﺍﻟﻌﻠﻤﺎءِ.
ﻤﺔِ ﻟﻠﻌﻠ ﻮﻡِ ٬ ﻭﺍﻟﻤﻄﺎﻟﻌ ﺔُ ﻋﻠ ﻰ ﺍﻟﺜﻘﺎﻓ ﺎﺕ ﺍﻟﻮﺍﻋﻴ ﺔ . 8 ﺇﻳﺠ ﺎﺩُ ﺍﻟ َﻤﻠَﻜَ ﺔِ ﺍﻟﻬﺎﺿ
ﻟﺪﻭﺭﻫﺎ ﻓﻲ ﺍﻟﺤﻴﺎﺓ.
. 9 ﺯﻳﺎﺩﺓُ ﺍﻹﻳﻤﺎﻥِ ﺧﺎﺻﱠ ﺔً ﻓ ﻲ ﻗ ﺮﺍءﺓ ﻛﺘ ﺐِ ﺃﻫ ﻞِ ﺍﻹﺳ ﻼﻡِ ٬ ﻓ ﺈﻥ ﺍﻟﻜﺘ ﺎﺏ ﻣ ﻦ
ﺃﻋﻈﻢ ﺍﻟﻮﻋﱠﺎﻅ ٬ ﻭﻣﻦ ﺃﺟﻞﱢ ﺍﻟﺰﺍﺟﺮﻳﻦ ٬ ﻭﻣﻦ ﺃﻛﺒﺮ ﺍﻟﻨﺎﻫﻴﻦ ٬ ﻭﻣ ﻦ ﺃﺣﻜ ﻢِ
ﺍﻵﻣﺮﻳﻦ.
. 10 ﺭﺍﺣ ﺔٌ ﻟﻠ ﺬﱢﻫﻦ ﻣ ﻦ ﺍﻟﺘ ﺸﺘﱡﺖِ ٬ ﻭﻟﻠﻘﻠ ﺐ ﻣ ﻦ ﺍﻟﺘ ﺸﺮﺫُ ﻡِ ٬ ﻭﻟﻠﻮﻗ ﺖِ ﻣ ﻦ
ﺍﻟﻀﻴﺎﻉِ.
. 11 ﺍﻟﺮﺳ ﻮﺥُ ﻓ ﻲ ﻓَﻬْ ﻢِ ﺍﻟﻜﻠﻤ ﺔِ ٬ ﻭﺻ ﻴﺎﻏﺔِ ﺍﻟﻤ ﺎﺩﺓِ ٬ ﻭﻣﻘ ﺼﻮﺩِ ﺍﻟﻌﺒ ﺎﺭﺓِ٬
ﻭﻣﺪﻟﻮﻝِ ﺍﻟﺠﻤﻠﺔِ ٬ ﻭﻣﻌﺮﻓﺔِ ﺃﺳﺮﺍﺭِ ﺍﻟﺤﻜﻤﺔِ.
ﻭﻟ ﻴﺲ ﺑ ﺄﻥْ ﻃﻌﻤ ﺖ ﻭﻻ ﻓ ﺮﻭﺡُ ﺍﻟ ﺮﻭﺡِ ﺃﺭﻭﺍﺡُ
ﺮﺑﺘﺎ
ﺷ
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ﻣﺮﺽ ﺃﺑ ﻮ ﺑﻜ ﺮٍ ﺭﺿ ﻲ ﺍﷲ ﻋﻨ ﻪ ﻓﻌ ﺎﺩﻭﻩ ٬ ﻓﻘ ﺎﻟﻮﺍ : ﺃﻻ ﻧ ﺪﻋﻮ ﻟ ﻚ ﺍﻟﻄﺒﻴ ﺐ ؟
ﻓﻘﺎﻝ : ﻗﺪ ﺭﺁﻧﻲ ﺍﻟﻄﺒﻴﺐ . ﻗﺎﻟﻮﺍ : ﻓﺄﻱﱡ ﺷﻲء ﻗﺎﻝ ﻟﻚ ؟ ﻗﺎﻝ : ﺇﻧﻲ ﻓﻌّﺎﻝٌ ﻟﻤﺎ ﺃﺭﻳﺪُ.
ﺧﻴْﺮَ ﻋﻴﺸﻨِﺎ ﺑﺎﻟﺼﺒﺮِ. ﻗﺎﻝ ﻋﻤﺮُ ﺑﻦُ ﺍﻟﺨﻄﺎﺏِ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ : ﻭﺟﺪﻧﺎَ
ﻭﻗ ﺎﻝ ﺃﻳ ﻀﺎً : ﺃﻓ ﻀﻞُ ﻋ ﻴﺶٍ ﺃﺩﺭﻛﻨ ﺎﻩ ﺑﺎﻟ ﺼﺒﺮ ٬ ﻭﻟ ﻮ ﺃﻥﱠ ﺍﻟ ﺼﺒﺮ ﻛ ﺎﻥ ﻣ ﻦ
ﺍﻟﺮﺟﺎﻝِ ﻛﺎﻥ ﻛﺮﻳﻤﺎً.
ﻭﻗ ﺎﻝ ﻋﻠ ﻲﱡ ﺑ ﻦ ﺃﺑ ﻲ ﻃﺎﻟ ﺐ ﺭﺿ ﻲ ﺍﷲ ﻋﻨ ﻪ : ﺃﻻ ﺇﻥ ﺍﻟ ﺼﱠ ْﺒﺮَ ﻣ ﻦ ﺍﻹﻳﻤ ﺎﻥ
ﺑﻤﻨﺰﻟﺔ ﺍﻟﺮﺃﺱِ ﻣﻦ ﺍﻟﺠﺴﺪِ ٬ ﻓﺈﺫﺍ ﻗُﻄﻊ ﺍﻟﺮﺃﺱُ ﺑﺎﺭ ﺍﻟﺠ ﺴﻢُ ٬ ﺛ ﻢ ﺭَﻓَ ﻊَ ﺻ ﻮﺗَﻪ ﻓﻘ ﺎﻝ:
ﺻﺒْﺮَ ﻟﻪ . ﻭﻗﺎﻝ : ﺍﻟﺼﺒﺮُ ﻣﻄﱠﻴﺔٌ ﻻ ﺗَ ْﻜﺒُﻮ. ﺇﻧﻪ ﻻ ﺇﻳﻤﺎﻥ ﻟﻤﻦ ﻻَ
ﻭﻗﺎﻝ ﺍﻟﺤﺴﻦ : ﺍﻟﺼﺒﺮ ﻛَﻨْ ﺰٌ ﻣ ﻦ ﻛﻨ ﻮﺯِ ﺍﻟﺨﻴ ﺮِ ٬ ﻻ ﻳﻌﻄﻴ ﻪ ﺍﷲُ ﺇﻻ ﻟﻌﺒ ﺪٍ ﻛ ﺮﻳﻢٍ
ﻋﻨﺪﻩ.
ﻭﻗﺎﻝ ﻋﻤﺮُ ﺑﻦُ ﻋﺒ ﺪﺍﻟﻌﺰﻳﺰ : ﻣ ﺎ ﺃﻧﻌ ﻢ ﺍﷲُ ﻋﻠ ﻰ ﻋﺒ ﺪٍ ﻧﻌﻤ ﺔً ٬ ﻓﺎﻧﺘﺰﻋَﻬ ﺎ ﻣﻨ ﻪ٬
ﻓﻌﺎﺿﻪ ﻣﻜﺎﻧﻬﺎ ﺍﻟﺼﺒﺮ ٬ ﺇﻻﱠ ﻛﺎﻥ ﻣﺎ ﻋﻮﱠﺿﻪ ﺧﻴﺮﺍً ﻣﻤﺎ ﺍﻧﺘﺰﻋﻪُ.
ﻭﻗﺎﻝ ﻣﻴﻤﻮﻥ ﺑ ﻦُ ﻣﻬ ﺮﺍﻥ : ﻣ ﺎ ﻧ ﺎﻝ ﺃﺣ ﺪ ﺷ ﻴﺌﺎً ﻣ ﻦ ﺧ ﺘﻢِ ﺍﻟﺨﻴ ﺮِ ﻓﻴﻤ ﺎ ﺩﻭﻧ ﻪ ﺇﻻ
ﺍﻟﺼﺒﺮ.
ﻭﻗﺎﻝ ﺳﻠﻴﻤﺎﻥ ﺑﻦُ ﺍﻟﻘﺎﺳﻢ : ﻛﻞﱡ ﻋﻤﻞ ﻳُﻌﺮﻑ ﺛﻮﺍﺑﻪ ﺇﻻ ﺍﻟﺼﺒﺮﱠ ٬ ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ﴿ :
ِ ﺇﻧﱠﻤَﺎُ ﻳﻮَﻓﱠﻰ ﺍﻟﺼﱠﺎﺑِﺮُﻭﻥَ ﺃَﺟْﺮَﻫُﻢِ ﺑ َﻐﻴْﺮِ ﺣِﺴَﺎﺏٍ ﴾ ﻗﺎﻝ : ﻛﺎﻟﻤﺎﻝ ﺍﻟﻤﻨﻬﻤﺮ.
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ﻻ ﺗﺤﺰﻥْ ﻷﻥﱠ ﻫﻨﺎﻙ ﻣﺸﻬﺪﺍً ﺁﺧﺮ ﻭﺣﻴﺎﺓً ﺃﺧﺮﻯ ٬ ﻭﻳ ﻮﻣﺎً
ﺛﺎﻧﻴﺎً
ﻳﺠﻤ ﻊ ﺍﷲ ﻓﻴ ﻪ ﺍﻷﻭﱠﻟ ﻴﻦ ﻭﺍﻵﺧ ﺮﻳﻦ ٬ ﻭﻫ ﺬﺍ ﻳﺠﻌﻠ ﻚ ﺗﻄﻤ ﺌﻦﱡ ﻟﻌ ﺪﻝِ ﺍﷲِ ٬ ﻓَﻤَْ
ﻦ
ﺳﻠِﺐَ ﻣﺎﻟُﻪ ﻫﻨﺎ ﻭﺟﺪﻩ ﻫﻨﺎﻙ ٬ ﻭﻣﻦ ﻇُﻠﻢ ﻫﻨﺎ ﺃُﻧﺼﻒ ﻫﻨﺎﻙ ٬ ﻭﻣﻦ ﺟﺎﺭ ﻫﻨ ﺎ ﻋُﻮﻗِ ﺐ ُ
ﻫﻨﺎﻙ!!
ﻧُﻘ ﻞ ﻋ ﻦ » ﻛﺎﻧ ﺖ « ﺍﻟﻔﻴﻠ ﺴﻮﻑ ﺍﻷﻟﻤ ﺎﻧﻲ ﺃﻧ ﻪ ﻗ ﺎﻝ )) : ﺇﻥ ﻣ ﺴﺮﺣﻴﱠﺔ ﺍﻟﺤﻴ ﺎﺓ
ﺍﻟﺪﻧﻴﺎ ﻟﻢ ﺗﻜﺘﻤﻞْ ﺑَﻌْﺪُ ٬ ﻭﻻﺑﺪﱠ ﻣﻦ ﻣﺸﻬﺪٍ ﺛﺎﻥٍ ؛ ﻷﻧﻨﺎ ﻧ ﺮﻯ ﻫﻨ ﺎ ﻇﺎﻟﻤ ﺎً ﻭﻣﻈﻠﻮﻣ ﺎً ﻭﻟ ﻢ
ﻧﺠﺪْ ﺍﻹﻧﺼﺎﻑ ٬ ﻭﻏﺎﻟﺒﺎً ﻭﻣﻐﻠﻮﺑﺎً ﻭﻟﻢ ﻧﺠﺪ ﺍﻻﻧﺘﻘﺎﻡ ٬ ﻓﻼﺑ ﺪﱠ ﺇﺫﻥ ﻣ ﻦ ﻋ ﺎﻟﻢٍ ﺁﺧ ﺮ ﻳ ﺘﻢﱡ
ﻓﻴﻪ ﺍﻟ َﻌﺪْﻝُ. ((
ﻗ ﺎﻝ ﺍﻟ ﺸﻴﺦ ﻋﻠ ﻲ ﺍﻟﻄﻨﻄ ﺎﻭﻱ ﻣﻌﻠﱢﻘ ﺎً : ﻭﻫ ﺬﺍ ﺍﻟﻜ ﻼﻡ ﺍﻋﺘ ﺮﺍﻑ ﺿ ﻤﻨﻲ ﺑ ﺎﻟﻴﻮﻡ
ﺍﻵﺧﺮ ﻭﺍﻟﻘﻴﺎﻣﺔ ٬ ﻣﻦ ﻫﺬﺍ ﺍﻷﺟﻨﺒﻲ.
ﻭﻗﺎﺿ ﻲ ﺍﻷﺭﺽِ ﺃﺟﺤ ﻒ ﻓ ﻲ ﺇﺫﺍ ﺟ ﺎﺭَ ﺍﻟ ﻮﺯﻳﺮُ ﻭﻛﺎﺗﺒِ ﺎﻩُ
ﺍﻟﻘ ﻀﺎءِ
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ﻟﻘﺎﺿ ﻲ ﺍﻷﺭﺽِ ﻣ ﻦ ﻗﺎﺿ ﻲ ﻓَ َﻮﻳْ ﻞٌ ﺛ ﻢَ ﻭﻳْ ﻞٌ ﺛُ ﻢﱠ ﻭﻳْ ﻞٌ
ﺍﻟ ﺴﻤﺎءِ
ﻮﻡَِ ﺇﻥﱠ ﺍﻟﻠﱠﻪَ ﺳَﺮِﻳﻊُ ﺍﻟْﺤِﺴَﺎﺏِ. ﴾ ﻇ ْﻠﻢَ ﺍ ْﻟ َﻴ ْ
﴿ ﻟَﺎُ
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ﺃﻗﻮﺍﻝٌ ﻋﺎﻟﻤﻴﺔٌ ﻭﻧُﻘﻮﻻ ﺕٌ ﻣﻦ ﺗﺠﺎﺭﺏِ ﺍﻟﻘﻮﻡِ
ﻛﺘﺐ » ﺭﻭﺑﺮﺕ ﻟﻮﻳﺲ ﺳﺘﻴﻔﻨﺴﻮﻥ )) : « ﻓﻜﻞ ﺇﻧ ﺴﺎﻥ ﻳ ﺴﺘﻄﻴﻊ ﺍﻟﻘﻴ ﺎﻡ ﺑﻌﻤﻠ ﻪ
ﻣﻬﻤﺎ ﻛﺎﻥ ﺷﺎﻗّﺎً ﻓﻲ ﻳﻮﻡ ﻭﺍﺣ ﺪ ٬ ﻭﻛ ﻞ ﺇﻧ ﺴﺎﻥٍ ﻳ ﺴﺘﻄﻴﻊُ ﺍﻟﻌ ﻴﺶ ﺑ ﺴﻌﺎﺩﺓ ﺣﺘ ﻰ ﺗﻐﻴ ﺐ
ﺍﻟﺸﻤﺲُ . ﻭﻫﺬﺍ ﻣﺎ ﺗﻌﻨﻴﻪ ﺍﻟﺤﻴﺎﺓ. ((
ﻗﺎﻝ ﺃﺣﺪﻫﻢ )) : ﻟﻴﺲ ﻟﻚ ﻣﻦ ﺣﻴﺎﺗِ ﻚ ﺇﻻ ﻳ ﻮﻡٌ ﻭﺍﺣ ﺪ ٬ ﺃﻣ ﺲ ﺫﻫ ﺐ ٬ ﻭﻏَ ﺪٌ ﻟ ﻢ
ﻳﺄﺕِ. ((
ﻛﺘ ﺐ » ﺳ ﺘﻴﻔﻦ ﻟﻴﻜ ﻮﻙ : « ﻓﺎﻟﻄﻔ ﻞ ﻳﻘ ﻮﻝ : ﺣ ﻴﻦ ﺃﺻ ﺒﺢ ﺻ ﺒﻴّﺎً ٬ ﻭﺍﻟ ﺼﺒﻲﱡ
ﻳﻘﻮﻝ : ﺣﻴﻦ ﺃُﺻﺒﺢ ﺷ ﺎﺑّﺎً . ﻭﺣ ﻴﻦ ﺃُﺻ ﺒﺢ ﺷ ﺎﺑّﺎً ﺃﺗ ﺰﻭﺝ . ﻭﻟﻜ ﻦ ﻣ ﺎﺫﺍ ﺑﻌ ﺪ ﺍﻟ ﺰﻭﺍﺝ؟
ﻭﻣﺎﺫﺍ ﺑَ ْﻌﺪَ ﻛﻞ ﻫﺬﻩ ﺍﻟﻤﺮﺍﺣﻞ؟ ﺗﺘﻐﻴﺮُ ﺍﻟﻔﻜﺮﺓ ﻧﺤﻮ : ﺣﻴﻦ ﺃﻛﻮﻥ ﻗﺎﺩﺭﺍً ﻋﻠ ﻰ ﺍﻟﺘﻘﺎﻋُ ﺪ.
ﻳﻨﻈﺮ ﺧﻠﻔﻪ ٬ ﻭﺗﻠﻔﺤﻪ ﺭﻳﺎﺡ ﺑﺎ ﺭﺩﺓ ٬ ﻟﻘﺪ ﻓﻘﺪ ﺣﻴﺎﺗﻪ ﺍﻟﺘ ﻲ ﻭﻟﱠ ﺖ ﺩﻭﻥ ﺃﻥ ﻳﻌ ﻴﺶ ﺩﻗﻴﻘ ﺔً
ﻭﺍﺣ ﺪﺓ ﻣﻨﻬ ﺎ ٬ ﻭﻧﺤ ﻦ ﻧ ﺘﻌﻠﱠﻢ ﺑﻌ ﺪ ﻓ ﻮﺍﺕِ ﺍﻷﻭﺍﻥِ ﺃﻥﱠ ﺍﻟﺤﻴ ﺎﺓ ﺗﻘ ﻊُ ﻓ ﻲ ﻛ ﻞ ﺩﻗﻴﻘ ﺔ ﻭﻛ ﻞﱢ
ﺳﺎﻋﺔ ﻣﻦ ﻳﻮﻣﻨﺎ ﺍﻟﺤﺎﺿﺮِ. ((
ﻭﻛﺬﻟﻚ ﺍﻟﻤﺴﻮّﻓُﻮﻥ ﺑﺎﻟﺘﻮﺑﺔ.
ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺴﻠﻒ )) : ﺃﻧﺬﺭﺗُﻜﻢ ) ﺳ ﻮﻑ ٬ ( ﻓﻐﻨﻬ ﺎ ﻛﻠﻤ ﺔٌ ﻛ ﻢ ﻣﻨﻌ ﺖ ﻣ ﻦ ﺧﻴ ﺮ
ﻭﺃﺧﱠﺮ ﺕ ﻣﻦ ﺻﻼﺡ. ((
ﺴ ْﻮﻑََ ﻳ ْﻌﻠَﻤُﻮﻥَ . ﴾
﴿ ﺫَﺭْ ُﻫﻢَْ ﻳ ْﺄ ُﻛﻠُﻮﺍَْ ﻭﻳَﺘَ َﻤ ﱠﺘﻌُﻮﺍَْ ﻭ ُﻳ ْﻠﻬِﻬِﻢُ ﺍﻷَ َﻣﻞُ ﻓَ َ
ﻳﻘ ﻮﻝ ﺍﻟﻔﻴﻠ ﺴﻮﻑ ﺍﻟﻔﺮﻧ ﺴﻲ » ﻣ ﻮﻧﺘﻴﻦ )) : « ﻛﺎﻧ ﺖ ﺣﻴ ﺎﺗﻲ ﻣﻠﻴﺌ ﺔ ﺑ ﺎﻟﺤﻆﱢ
ﺍﻟﺴﻴﺊ ﺍﻟﺬﻱ ﻟﻢ ﻳﺮﺣﻢْ ﺃﺑﺪﺍً. ((
ﻗﻠ ﺖُ : ﻫ ﺆﻻء ﻟ ﻢ ﻳﻌﺮﻓ ﻮﺍ ﺍﻟﺤﻜﻤ ﺔ ﻣ ﻦ ﺧﻠْﻘﻬ ﻢ ٬ ﻋﻠ ﻰ ﺍﻟ ﺮﻏﻢ ﻣ ﻦ ﺫ ﻛ ﺎﺋﻬﻢ
ﻭﻣﻌﺎﺭﻓﻬﻢ ٬ ﻟﻜﻦ ﻟﻢ ﻳﻬﺘﺪﻭﺍ ﺑﻬﺪﻱ ﺍﷲ ﺍﻟﺬﻱ ﺑﻌ ﺚ ﺑ ﻪ ﺭﺳ ﻮﻟﻪ ﴿ ٬ r ﻭَﻣَ ﻦ ﻟﱠ ﻢْ ﻳَ ْ
ﺠﻌَ ﻞِ
ﺴﺒِﻴﻞَ ﺇِﻣﱠﺎ ﺷَﺎﻛِﺮﺍً ﻭَﺇِﻣﱠﺎ ﻛَﻔُﻮﺭﺍً. ﴾ ﺍﻟﻠﱠﻪُ ﻟَﻪُ ﻧُﻮﺭﺍً ﻓَﻤَﺎ ﻟَﻪُ ﻣِﻦ ﻧﱡﻮﺭٍ ﴿ . ﴾ ﺇِﻧﱠﺎ ﻫَ َﺪﻳْﻨَﺎﻩُ ﺍﻟ ﱠ
ﻳﻘﻮﻝ » : ﺩﺍﻧﺴﻲ )) : « ﻓ ﱢﻜﺮْ ﺇﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻟﻦ ﻳﻨﺒﺜﻖ ﺛﺎﻧ ﻴﺔً. ((
ﻗﻠﺖُ : ﻭﺃﺟﻤﻞُ ﻣﻨﻪ ﻭﺃﻛﻤﻞُ ﺣﺪﻳﺚ )) : ﺻﻞﱢ ﺻﻼﺓَ ﻣﻮ ﱢﺩﻉٍ((
ﻭﻣﻦ ﺟﻌﻞ ﻓﻲ ﺧﻠﺪِﻩِ ﺃﻥ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﻌﻴﺶُ ﻓﻴﻪ ﺁﺧﺮُ ﺃﻳﺎﻣِ ﻪِ ٬ ﺟ ﺪﱠﺩَ ﺗﻮﺑﺘ ﻪ٬
ﻭﺃﺣﺴﻦ ﻋﻤﻠﻪ ٬ ﻭﺍﺟﺘﻬﺪ ﻓﻲ ﻃﺎﻋِﺔ ﺭﱢﺑﻪِ ﻭﺍﺗﺒﺎﻉِ ﺭﺳﻮِﻟﻪِ. r
ﻛﺘﺐ ﺍﻟﻤﺜﻞ ﺍﻟﻤﺴﺮﺣﻲ ﺍﻟﻬﻨﺪﻱ ﺍﻟﺸﻬﻴﺮ » ﻛﺎﻟﻴﺪﺍﺳﺎ: «
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ﺗﺤﻴﺔً ﻟﻠﻔﺠﺮ
ﺍﻧﻈﺮْ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺎﺭ
ﻷﻧﻪ ﻫﻮ ﺍﻟﺤﻴﺎﺓ ٬ ﺣﻴﺎﺓ ﺍﻟﺤﻴﺎﺓ
ﻓﻲ ﻓﺘﺮ ِﺗﻪِ ٬ ﺗُﻮﺟﺪ ﻣﺨﺘﻠﻒُ ﺣﻘﺎﺋﻖِ ﻭﺟﻮﺩِﻙ
ﻧﻌﻤﺔُ ﺍﻟﻨﱡﻤُﻮﱢ
ﺍﻟﻌﻤﻞُ ﺍﻟﻤﺠﻴﺪُ
ﻭﺑﻬﺎءُ ﺍﻻﻧﺘﺼﺎﺭِ
ﺣﻠُﻢٍ
ﻭﻷﻥ ﺍﻷﻣﺲ ﻟﻴﺲ ﺳﻮﻯُ
ﻭﺍﻟﻐَﺪُ ﻟﻴﺲ ﺇﻻ ﺭُﺅًﻯ
ﺣﻠْﻤﺎً ﺟﻤﻴﻼً
ﻟﻜﻦﱠ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺗﻌﻴﺸﻪ ﺑﺄﻛﻤﻠﻪ ﻳﺠﻌﻞ ﺍﻷﻣﺲُ
ﻭﻛﻞ ﻏﺪ ﺭﺅﻳﺔً ﻟﻸﻣﻞِ
ﻓﺎﻧﻈﺮ ﺟﻴﱢﺪﺍً ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻨﻬﺎﺭ
ﻫﺬﻩ ﻫﻲ ﺗﺤﻴﺔ ﺍﻟﻔﺠﺮ
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ﺍﺳﺄﻝْ ﻧﻔﺴﻚ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ
ﺃﻏﻠﻖ ﺍﻷﺑﻮﺍﺏ ﺍﻟﺤﺪﻳﺪﻳﱠﺔ ﻋﻠﻰ ﺍﻟﻤﺎﺿﻲ ﻭﺍﻟﻤﺴﺘﻘﺒﻞ ٬ ﻭﻋﺶْ ﺩﻗﺎﺋﻖَ ﻳﻮﻣِﻚ:
. 1 ﻫﻞ ﺃﻗﺼﺪ ﺃﻥ ﺃﺅﺟﱢﻞ ﺣﻴﺎﺗﻲ ﺍﻟﺤﺎﺿﺮﺓ ﻣ ﻦ ﺃﺟ ﻞ ﺍﻟﻘﻠ ﻖِ ﺑ ﺸﺄﻥِ ﺍﻟﻤ ﺴﺘﻘﺒﻞِ
٬ ﺃﻭ ﺍﻟﺤ ﻨﻴﻦِ ﺇﻟﻰ )) ﺣﺪﻳﻘﺔ ﺳﺤﺮﻳﺔ ﻭﺭﺍء ﺍﻷُﻓُﻖِ (( ؟
. 2 ﻫﻞ ﺃﺟﻌﻞ ﺣﺎﺿﺮﻱ ﻣﺮﻳﺮﺍً ﺑﺎﻟﺘﻄﱡﻠﻊِ ﺇﻟﻰ ﺃﺷ ﻴﺎء ﺣََ ﺪﻳَﺚْ ﻓ ﻲ ﺍﻟﻤﺎﺿ ﻲ٬
ﺣ َﺪﺛَﺖْ ﻭﺍﻧﻘﻀﺖْ ﻣﻊ ﻣﺮﻭﺭِ ﺍﻟﺰﻣﻦِ ؟ َ
. 3 ﻫ ﻞ ﺃﺳ ﺘﻴﻘﻆُ ﻓ ﻲ ﺍﻟ ﺼﺒﺎﺡِ ٬ ﻭﻗ ﺪ ﺻ ﻤﱠﻤْﺖُ ﻋﻠ ﻰ ﺍﺳ ﺘﻐﻼﻝِ ﺍﻟﻨﻬ ﺎﺭِ٬
ﻭﺍﻹﻓﺎﺩﺓِ ﺍﻟﻘﺼﻮﻯ ﻣﻦ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻷﺭﺑﻊِ ﻭﺍﻟﻌﺸﺮﻳﻦ ﺍﻟﻤﻘﺒﻠﺔ ؟
. 4 ﻫﻞ ﺃﺳﺘﻔﻴﺪ ﻣﻦ ﺍﻟﺤﻴﺎﺓ ﺇﺫﺍ ﻣﺎ ﻋﺸﺖُ ﺩﻗﺎﺋﻖ ﻳﻮﻣﻲ ؟
. 5 ﻣﺘ ﻰ ﺳ ﺄﺑﺪﺃُ ﻓ ﻲ ﺍﻟﻘﻴ ﺎﻡ ﺑ ﺬﻟﻚ ؟ ﺍﻷﺳ ﺒﻮﻉ ﺍﻟﻤﻘﺒ ﻞ ؟ .. ﻓ ﻲ ﺍﻟﻐ ﺪِ ؟ .. ﺃﻭ
ﺍﻟﻴﻮﻡَ ؟
ﺤﺪُﺙ ؟ ﺛﻢ: . 6 ﺍﺳﺄﻝْ ﻧﻔﺴﻚ : ﻣﺎ ﺍﺳﻮﺃُ ﺍﺣﺘﻤﺎﻝٍ ﻳﻤﻜﻦُ ﺃﻥْ ﻳَ ْ
ﺟﻬﱢﺰْ ﻧﻔﺴﻚ ﻟﻘﺒﻮﻟﻪِ ﻭﺗﺤ ﱡﻤِﻠﻪِ.
ﺑﺎﺷْ ﺮِ ﺑﻬ ﺪﻭءٍ ﻟﺘﺤ ﺴﻴﻦ ﺫﻟ ﻚ ﺍﻻﺣﺘﻤ ﺎﻝِ ﴿ . ﺍﻟﱠ ﺬِﻳﻦَ ﻗَ ﺎﻝََ ﻟﻬُ ﻢُ ﺍﻟﻨﱠ ﺎﺱُِ ﺇﻥﱠ
ﺴ ُﺒﻨَﺎ ﺍﻟﻠّ ﻪُ ﻭَﻧِﻌْ ﻢَ
ﺍﻟﻨﱠﺎﺱَ ﻗَﺪْ ﺟَﻤَﻌُﻮﺍَْ ﻟ ُﻜﻢْ ﻓَﺎﺧْﺸَﻮْ ُﻫﻢْ ﻓَﺰَﺍﺩَ ُﻫﻢْ ﺇِﻳﻤَﺎﻧﺎً ﻭَﻗَ ﺎﻟُﻮﺍْ ﺣَْ
ﺍ ْﻟ َﻮﻛِﻴﻞُ . ﴾
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ﻭﻗﻔــــﺔ
﴿ ﻭَﻣَﻦ ﻳَﺘﱠﻖِ ﺍﻟﻠﱠﻪَ ﻳَﺠْﻌَﻞ ﻟﱠﻪُ ﻣَﺨْﺮَﺟﺎً { 2 } ﻭَﻳَﺮْﺯُﻗْﻪُ ﻣِﻦْ ﺣَﻴْﺚُ ﻟَﺎ ﻳَﺤْﺘَﺴِﺐُ ﻭَﻣَﻦ
ﻋﻠَﻰ ﺍﻟﻠﱠﻪَِ ﻓ ُﻬﻮَ ﺣَﺴْﺒُﻪُ ﴿ . ﴾ ﺳَﻴَﺠْ َﻌﻞُ ﺍﻟﻠﱠﻪَُ ﺑﻌْﺪَ ﻋُﺴْﺮٍ ﻳُﺴْﺮﺍً. ﴾ ﻳَ َﺘ َﻮ ﱠﻛﻞَْ
)) ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﺒﺮِ ٬ ﻭﺃﻥ ﺍﻟﻔﺮﺝ ﻣﻊ ﺍﻟﻜﺮْﺏِ ٬ ﻭﺃﻥﱠ ﻣﻊ ﺍﻟﻌُﺴْﺮِ
ﻳُﺴْﺮﺍً. ((
ﻈُﻦﱠ ﺑﻲ ﻣﺎ ﺷﺎء. (( )) ﺃﻧﺎ ﻋﻨﺪ ﻇﻦﱢ ﻋﺒﺪﻱ ﺑﻲ ﻓ ْﻠﻴَ
﴿ ﻓَﺴَﻴَ ْﻜﻔِﻴ َﻜ ُﻬﻢُ ﺍﻟﻠّﻪُ ﻭَ ُﻫﻮَ ﺍﻟﺴﱠﻤِﻴﻊُ ﺍﻟْ َﻌﻠِﻴﻢُ. ﴾
ﻋﻠَﻰ ﺍﻟْﺤَﻲﱢ ﺍﻟﱠﺬِﻱ ﻟَﺎ ﻳَﻤُﻮﺕُ. ﴾ ﴿ ﻭَﺗَﻮَﻛﱠﻞَْ
َ ﴿ ﻓﻌَﺴَﻰ ﺍﻟﻠّﻪُ ﺃَﻥَ ﻳﺄْ ِﺗﻲَ ﺑِﺎﻟْﻔَﺘْﺢَِ ﺃﻭْ ﺃَﻣْﺮٍ ﱢﻣﻦْ ﻋِﻨﺪِﻩِ . ﴾
ﺷﻔَﺔٌ . ﴾ ﴿ ﻟَﻴْﺲََ ﻟﻬَﺎ ﻣِﻦ ﺩُﻭﻥِ ﺍﻟﻠﱠﻪِ ﻛَﺎ ِ
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ﺍﻟﺤﺰﻥُ ﻳﺤﻄﱢﻢُ ﺍﻟﻘﻮﱠﺓ ﻭﻳﻬﺪﱡ ﺍﻟﺠﺴﻢ
ﻗﺎﻝ ﺍﻟﺪﻛﺘﻮﺭ » ﺃﻟﻜﺴﻴﺲ ﻛﺎﺭﻳﻞ « ﺍﻟﺤﺎﺋﺰ ﻋﻠﻰ ﺟﺎﺋﺰﺓ ﻧﻮﺑﻞ ﻓﻲ ﺍﻟﻄﺐﱢ)) :
ﺇﻥ ﺭﺟﺎﻝ ﺍﻷﻋﻤﺎﻝِ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﻣﺠﺎﺑﻬﺔ ﺍﻟﻘﻠﻖِ ٬ ﻭﻳﻤﻮﺗﻮﻥ ﺑﺎﻛﺮﺍً. ((
ﻗﻠﺖُ : ﻛﻞﱡ ﺷﻲء ﺑﻘﻀﺎءٍ ﻭﻗﺪﺭٍ ٬ ﻟﻜﻦ ﻗﺪ ﻳﻜﻮ ﻥ ﺍﻟﻤﻌﻨﻰ : ﺃﻥ ﻣﻦ ﺍﻷﺳﺒﺎﺏ
ﺍﻟﻤﺘﻠﻔﺔ ﻟﻠﺠﺴﻢ ﺍﻟﻤﺤﻄﱢﻤﺔ ﻟﻠﻜﻴﺎﻥ ٬ ﻫﻮ ﺍﻟﻘﻠﻖُ . ﻭﻫﺬﺍ ﺻﺤﻴﺢ.
)) ﻭﺍﻟﺤﺰﻥُ ﺃﻳﻀﺎً ﻳﺜﻴﺮُ ﺍﻟ ُﻘﺮْﺣﺔ: (( !
ﻳﻘﻮﻝ ﺍﻟﺪﻛﺘﻮﺭ » ﺟﻮﺯﻳﻒ ﻑ . ﻣﻮﻧﺘﺎﻏﻴﻮ « ﻣﺆﻟﻒ ﻛﺘﺎﺏ )) ﻣﺸﻜﻠﺔ
ﺣﺔِ ﺑﺴﺒﺐِ ﻣﺎ ﺗﺘﻨﺎﻭﻝُ ﻣﻦ ﻃﻌﺎﻡٍ٬ ﺍﻟﻌﺼﺒﻴﺔ ٬ (( ﻳﻘﻮﻝ ﻓﻴﻪ )) : ﺃﻧﺖ ﻻ ﺗُﺼﺎﺏ ﺑﺎﻟ ُﻘﺮْ َ
ﺑﻞ ﺑﺴﺒﺐِ ﻣﺎ ﻳَﺄْ ُﻛﻠُﻚ.!! ((
ﻗﺎﻝ ﺍﻟﻤﺘﻨﺒﻲ:
ﻭﻳُ ﺸﻴﺐُ ﻧﺎﺻ ﻴﺔ ﺍﻟﻐ ﻼﻡِ ﻭﺍﻟﻬ ﻢﱡ ﻳﺨﺘ ﺮﻡُ ﺍﻟﺠ ﺴﻴﻢ
ُﻬ ﺮِﻡُ
ِ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ُ ﻓﻲ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﺎﺷﺮﺓ ﺣﺔ ﻭﻳ ﻧﺤﺎﻓ ﺔً
ﺗﺄﺗﻲ ﺍﻟﻘُﺮْ َ ﻭﻃﺒﻘﺎً ﻟﻤﺠﻠﺔ » ﻻﻳﻒ«
ﺍﻟﻔﺘﱠﺎﻛﺔ.
ﻭﺇﻟﻴﻚ ﺑﻌﺾ ﺁﺛﺎﺭِ ﺍﻟﺤُ ْﺰﻥِ:
ﺗُﺮﺟﻤﺖ ﻟﻲ ﻗﻄﻌﺔ ﻣﻦ ﻛﺘﺎﺏ ﺍﻟﺪﻛﺘﻮﺭ ﺇﺩﻭﺍ ﺭ ﺑﻮﺩﻭﻟﺴﻜﻲ ٬ ﻭﻋﻨﻮﺍﻧﻪ )) : ﺩﻉِ
ﺍﻟﻘﻠﻖ ﻭﺍﻧﻄﻠﻖ ﻧﺤﻮ ﺍﻷﻓﻀﻞِ (( ﺇﻟﻴﻚ ﺑﻌﻀﺎً ﻣﻦ ﻋﻨﺎﻭﻳﻦ ﻓﺼﻮﻝِ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ :
· ﻣﺎﺫﺍ ﻳﻔﻌﻞُ ﺍﻟﻘﻠﻖُ ﺑﺎﻟﻘﻠﺐِ .
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· ﺿﻐﻂُ ﺍﻟﺪﻡِ ﺍﻟﻤﺮﺗﻔﻊ ﻳﻐﺬﱢﻳﻪ ﺍﻟﻘﻠﻖُ .
· ﺍﻟ َﻘﻠَﻖُ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﺴﺒﺐ ﻓﻲ ﺃﻣﺮﺍﺽِ ﺍﻟﺮﻭﻣﺎﺗﻴﺰﻡ .
· ﺧﻔﱢﻒْ ﻣﻦ ﻗﻠﻘِﻚ ﺇﻛﺮﺍﻣﺎً ﻟﻤﻌﺪﺗِﻚ .
· ﻛﻴﻒ ﻳﻤﻜﻦ ﺃ ﻥ ﻳﻜﻮﻥ ﺍﻟﻘﻠﻖُ ﺳﺒﺒﺎً ﻟﻠﺒﺮﺩِ .
· ﺍﻟﻘﻠﻖ ﻭﺍﻟﻐﺪﱠﺓُ ﺍﻟﺪﺭﻗﻴﺔُ .
· ﻣﺼﺎﺏُ ﺍﻟﺴﻜﺮﻱ ﻭﺍﻟﻘﻠﻖُ.
ﻭﻓﻲ ﺗﺮﺟﻤﺔ ﻟﻜﺘﺎﺏ ﺩ . ﻛﺎﺭﻝ ﻣﺎﻧﻴﻨﻐﺮ ٬ ﺃﺣﺪ ﺍﻷﻃﺒﺎء ﺍﻟﻤﺘﺨﺼﺼﻴﻦ ﻓﻲ
ﺍﻟﻄﺐِ ﺍﻟﻨﻔﺴﻲ ٬ ﻭﻋﻨﻮﺍﻧﻪ )) : ﺍﻹﻧﺴﺎﻥ ﺿﺪّ ﻧﻔﺴﻪ ٬ (( ﻳﻘﻮﻝ )) : ﻻ ﻳﻌﻄﻴﻚ
ﺍﻟﺪﻛﺘﻮﺭ ﻣﺎﻧﻴﻨﻐﺮ ﻗﻮﺍﻋﺪَ ﺣﻮﻝَ ﻛﻴﻔﻴﺔِ ﺍﺟﺘﻨﺎﺏِ ﺍﻟﻘ ﻠﻖِ ٬ ﺑﻞ ﺗﻘﺮﻳﺮﺍً ﻣﺬﻫﻼً ﻋﻦ ﻛﻴﻒ
ﻧﺤﻄﻢُ ﺃﺟﺴﺎﺩﻧﺎ ﻭﻋﻘﻮﻟﻨﺎ ﺑﺎﻟﻘﻠﻖِ ﻭﺍﻟﻜﺒْﺖِ ٬ ﻭﺍﻟﺤﻘﺪِ ﻭﺍﻻﺯﺩﺭﺍءِ ٬ ﻭﺍﻟﺜﻮﺭﺓِ ﻭﺍﻟﺨﻮْﻑِ
. ((
ﻋﻦِ ﺍﻟﻨﱠﺎﺱِ : ﴾ ﺭﺍﺣﺔ ﺍﻟﻘﻠﺐ٬ ﺇﻥ ﻣﻦ ﺃﻋﻈﻢ ﻣﻨﺎﻓﻊ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﴿ : ﻭَﺍ ْﻟﻌَﺎﻓِﻴﻦََ
ﻃﺮِ ٬ ﻭﺳ َﻌﺔَ ﺍﻟﺒﺎﻝِ ﻭﺍﻟﺴﻌﺎﺩﺓ. ﻭﻫﺪﻭءَ ﺍﻟﺨﺎ ِ
ﻭﻓﻲ ﻣﺪﻳﻨﺔ » ﺑﻮﺭﺩﻭ « ﺍﻟﻔﺮﻧﺴﻴﺔ ٬ ﻳﻘﻮﻝ ﺣﺎﻛﻤﻬﺎ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻟﻔﺮﻧﺴﻲ»
ﻣﻮﻧﺘﻴﻦ )) : « ﺃﺭﻏﺐُ ﻓﻲ ﻣﻌﺎﻟﺠﺔ ﻣﺸﺎﻛﻠﻜﻢ ﺑﻴﺪﻱ ﻭﻟﻴﺲ ﺑﻜﺒﺪﻱ ﻭﺭﺋﺘﻲﱠ. ((
ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﺍﻟﺤﺰﻥُ ٬ ﻭﺍﻟﻬﻢﱡ ﻭﺍﻟﺤِﻘْﺪُ ؟
ﻭﺿﻊ ﺍﻟﻜﺘﻮﺭ ﺭﺍﺳﻞ ﺳﻴﺴﻴﻞ – ﻣﻦ ﺟﺎﻣﻌﺔ » ﻛﻮﺭﻧﻴﻞ ٬ « ﻣﻌﻬﺪ ﺍﻟﻄﺐ–
ﺃﺭﺑﻌﺔ ﺃﺳﺒﺎﺏٍ ﺷﺎﺋﻌﺔ ﺗﺴﺒﺐ ﻓﻲ ﺍﻟﺘﻬﺎﺏِ ﺍﻟﻤﻔﺎﺻﻞِ:
. 1 ﺍﻧﻬﻴﺎﺭُ ﺍﻟﺰﻭﺍﺝِ.
. 2 ﺍﻟﻜﻮﺍﺭﺙُ ﺍﻟﻤﺎﺩﻳﺔُ ﻭﺍﻟﺤﺰﻥُ.
. 3 ﺍﻟﻮﺣﺪﺓُ ﻭﺍﻟﻘﻠﻖُ.
. 4 ﺍﻻﺣﺘﻘﺎﺭُ ﻭﺍﻟﺤِ ْﻘﺪُ.
ﻭﻗ ﺎﻝ ﺍﻟ ﺪﻛﺘﻮﺭ ﻭﻟ ﻴﻢ ﻣﺎﻟ ﻚ ﻏﻮﻳﻨﻐ ﻞ ٬ ﻓ ﻲ ﺧﻄ ﺎﺏ ﻻﺗﺤ ﺎﺩ ﺃﻃﺒ ﺎء ﺍﻷﺳ ﻨﺎﻥ
ﻏﻴْﺮِ ﺍﻟﺴﺎﺭﱠﺓِِ ﻣﺜْ ﻞ ﺍﻟﻘﻠ ﻖِ ﻭﺍﻟﺨ ﻮﻑِ .. ﻳﻤﻜ ﻦ ﺃﻥ ﺗ ﺆﺛﺮ ﺍﻷﻣﺮﻳﻜﻴﻴﻦ )) : ﺇﻥ ﺍﻟﻤﺸﺎﻋﺮَ
ﻓﻲ ﺗﻮﺯﻳﻊ ﺍﻟﻜﺎﻟﺴﻴﻮﻡ ﻓﻲ ﺍ ﻟﺠﺴﻢ ٬ ﻭﺑﺎﻟﺘﺎﻟﻲ ﺗﺆﺩﻱ ﺇﻟﻰَ ﺗﻠَﻒِ ﺍﻷﺳﻨﺎﻥِ. ((
ﻭﺗﻨﺎﻭﻝ ﺃﻣﻮﺭﻙ ﺑﻬﺪﻭء:
ﻳﻘ ﻮﻝ ﺩﺍﻳ ﻞ ﻛ ﺎﺭﻧﻴﺠﻲ )) : ﺇﻥ ﺍﻟﺰﻧ ﻮﺝ ﺍﻟ ﺬﻳﻦ ﻳﻌﻴ ﺸﻮﻥ ﻓ ﻲ ﺟﻨ ﻮﺏِ ﺍﻟ ﺒﻼﺩِ
ﻭﺍﻟﺼﻴﻨﻴﻴﻦ ﻧﺎﺩﺭﺍً ﻣﺎ ﻳُﺼﺎﺑﻮﻥ ﺑﺄﻣﺮﺍﺽ ﺍﻟﻘﻠﺐِ ﺍﻟﻨﺎﺗﺠﺔِ ﻋﻦ ﺍﻟﻘﻠ ﻖِ ؛ ﻷﻧﻬ ﻢ ﻳﺘﻨ ﺎﻭﻟﻮﻥ
ﺍﻷﻣﻮﺭ ﺑﻬﺪﻭء ((.
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ﻭﻳﻘﻮﻝ )) : ﺇﻥ ﻋﺪﺩ ﺍﻷﻣﺮﻳﻜﻴﻴ ﻦ ﺍﻟﺬﻳﻦ ﻳُﻘﺒﻠﻮﻥ ﻋﻠﻰ ﺍﻻﻧﺘﺤﺎﺭ ﻫﻮ ﺃﻛﺜ ﺮ ﺑﻜﺜﻴ ﺮ
ﻣﻦ ﺍﻟﺬﻳﻦ ﻳﻤﻮﺗﻮﻥ ﻧﺘﻴﺠﺔ ﻟﻸﻣﺮﺍﺽ ﺍﻟﺨﻤﺴﺔ ﺍﻟﻔﺘﱠﺎﻛﺔ. ((
ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔ ﻣﺬﻫﻠﺔ ﺗﻜﺎﺩُ ﻻ ﺗﺼﺪﱠﻕُ!
ﺴﻦْ ﻇﻨﱠﻚ ﺑﺮﺑﱢﻚ: ﺣ ﱢ
ﻗ ﺎﻝ ﻭﻟ ﻴﻢ ﺟ ﺎﻳﻤﺲ )) : ﺇﻥ ﺍﷲ ﻳﻐﻔ ﺮُ ﻟﻨ ﺎ ﺧﻄﺎﻳﺎﻧ ﺎ ٬ﻟﻜ ﻦ ﺟﻬﺎﺯﻧ ﺎ ﺍﻟﻌ ﺼﺒﻲ ﻻ
ﻳﻔﻌﻞ ﺫﻟﻚ ﺃﺑﺪﺍً!((
ﺫﻛ ﺮ ﺍﺑ ﻦ ﺍﻟ ﻮﺯﻳﺮ ﻓ ﻲ ﻛﺘﺎﺑ ﻪ » ﺍﻟﻌﻮﺍﺻ ﻢ ﻭﺍﻟﻘﻮﺍﺻ ﻢ )) : « ﺇﻥ ﺍﻟﺮﺟ ﺎء ﻓ ﻲ
ﺭﺣﻤﺔ ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﱠ ﻳﻔﺘﺢ ﺍﻷﻣﻞ ﻟﻠﻌﺒﺪِ ٬ﻭﻳﻘﻮﱢﻳﻪ ﻋﻠ ﻰ ﺍﻟﻄﺎﻋ ﺔِ ٬ ﻭﻳﺠﻌﻠُ ﻪ ﻧ ﺸﻴﻄﺎً
ﻓﻲ ﺍﻟﻨﻮﺍﻓﻞِ ﺳﺎﺑﻘﺎً ﺇﻟﻰ ﺍﻟﺨﻴﺮﺍﺕِ. ((
ﻗﻠﺖُ : ﻭﻫﺬﺍ ﺻ ﺤﻴﺢ ٬ ﻓ ﺈﻥ ﺑﻌ ﺾ ﺍﻟﻨﻔ ﻮﺱ ﻻ ﻳ ﺼﻠﺤﻬﺎ ﺇﻻ ﺗ ﺬﻛﱡﺮ ﺭﺣﻤ ﺔ ﺍﷲ
ﻭﻋﻔﻮﻩ ﻭﺗﻮﺑﺘﻪ ﻭﺣﻠﻤﻪ ٬ ﻓﺘﺪﻧﻮ ﻣ ﻨﻪ ٬ ﻭﺗﺠﺘﻬﺪُ ﻭﺗﺜﺎﺑﺮُ.
ﺇﺫﺍ ﻫﺎﻡَ ﺑِﻚ ﺍﻟﺨﻴﺎﻝُ:
ﻳﻘ ﻮﻝ ﺗﻮﻣ ﺎﺱ ﺃﺩﺳ ﻮﻥ )) : ﻻ ﺗﻮﺟ ﺪ ﻭﺳ ﻴﻠﺔٌ ﻳﻠﺠ ﺄُ ﺇﻟﻴﻬ ﺎ ﺍﻹﻧ ﺴﺎﻥُ ﻫَﺮَﺑ ﺎً ﻣ ﻦ
ﺍﻟﺘﻔﻜﻴﺮ. ((
ﻭﻫﺬﺍ ﺻﺤﻴﺢ ﺑﺎﻟﺘﺠﺮﺑﺔ ٬ ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﻘ ﺮﺃُ ﺃﻭ ﻳﻜﺘ ﺐُ ﻭﻫ ﻮ ﻳﻔﻜ ﺮُ ٬ ﻭﻟﻜ ﻦ
ﻣﻦ ﺃﺣﺴﻦ ﻣﺎ ﻳﺤﺪﱡ ﺍﻟﺘﻔﻜﻴﺮ ﻭﻳﻀﺒﻄﻪ ﺍﻟﻌﻤﻞُ ﺍﻟﺠﺎﺩﱡ ﺍﻟﻤﺜﻤﺮُ ﺍﻟ ﻨ ﺎﻓﻊُ ٬ ﻓ ﺈﻥ ﺃﻫ ﻞ ﺍﻟﻔ ﺮﺍﻍ
ﺃﻫﻞُ ﺧﻴﺎﻝٍ ﻭﺟﻨﻮﺡٍ ﻭﺃﺭﺍﺟﻴﻒ.
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ﺭﺣﱢﺐْ ﺑﺎﻟﻨﱠﻘﺪِ ﺍﻟﺒﻨﱢﺎءِ
ﻳﻘﻮﻝُ ﺃﻧﺪﺭﻳﻪ ﻣﻮﺭﻭ )) : ﺇﻥﱠ ﻛﻞﱠ ﻣﺎ ﻳﺘﻔﻖُ ﻣﻊ ﺭﻏﺒﺎﺗِﻨ ﺎ ﺍﻟﺸﺨ ﺼﻴﺔِ ﻳﺒ ﺪﻭ ﺣﻘﻴﻘﻴّ ﺎً
٬ ﻭﻛﻞﱠ ﻣﺎ ﻫﻮ ﻏﻴﺮُ ﺫﻟﻚ ﻳُﺜﻴﺮ ﻏﻀﺒﻨﺎ.
ﻗﻠﺖْ ﻭﻛﺬﻟﻚ ﺍﻟﻨﺼﺎﺋﺢ ﻭﺍﻟﻨﻘﺪُ ٬ ﻓﺎﻟ ﻐﺎﻟﺐُ ﺃﻧﻨ ﺎ ﻧﺤ ﺐﱡ ﺍﻟﻤ ﺪﺡ ﻭﻧَﻄْ ﺮَﺏُ ﻟ ﻪُ ٬ ﻭﻟ ﻮ
ﻛﺎﻥ ﺑﺎﻃﻼً ٬ ﻭﻧﻜﺮﻩُ ﺍﻟﻨﻘﺪ ﻭﺍﻟﺬّﻡﱠ ﻭﻟﻮ ﻛﺎﻥ ﺣﻘّﺎً ﻭﻫﺬﺍ ﻋﻴﺐٌ ﻭﺧﻄﺄٌ ﺧﻄﻴﺮٌ.
﴿ ﻭَﺇِﺫَﺍُ ﺩﻋُ ﻮﺍِ ﺇﻟَ ﻰ ﺍﻟﻠﱠ ﻪِ ﻭَﺭَﺳُ ﻮﻟِﻪِ ﻟِ ﻴَﺤْ ُﻜﻢََ ﺑﻴْ ﻨَﻬُﻢْ ﺇِﺫَﺍ ﻓَﺮِﻳ ﻖٌ ﻣﱢْ ﻨﻬُﻢ
ﻋﻨِﻴﻦَ. ﴾ ﱡﻣﻌْ ِﺮﺿُﻮﻥَ { 48 } ﻭَﺇِﻥَ ﻳﻜُﻦ ﱠﻟ ُﻬﻢُ ﺍﻟْﺤَﻖﱡَ ﻳ ﺄْﺗُﻮﺍِ ﺇَﻟﻴْﻪِ ﻣُ ْﺬ ِ
ﻳﻘﻮﻝُ ﻭﻟﻴﻢُ ﺟﺎﻳﻤﺲ )) : ﻋﻨﺪﻣﺎ ﻳﺘﻢﱡ ﺍﻟﺘﻮﺻﻞﱡ ﺇﻟﻰ ﻗﺮﺍﺭٍ ﻳُﻨﻔﱠ ﺬُ ﻓ ﻲ ﻧﻔ ﺲِ ﺍﻟﻴ ﻮﻡِ٬
ﻓﺈﻧ ﻚ ﺳ ﺘﺘﺨﻠﱠﺺ ﻛﻠﻴّ ﺎً ﻣ ﻦ ﺍﻟﻬﻤ ﻮﻡِ ﻟﺒﺘ ﻲ ﺳﺘ ﺴﻴﻄﺮُ ﻋﻠﻴ ﻚ ﻓﻴﻤ ﺎ ﺃﻧ ﺖ ﺗﻔﻜ ﺮُ ﺑﻨﺘ ﺎﺋﺞِ
ِ ٬ ﻓ ﺎﻣﺾِ
ﺍﻟﻤﺸﻜﻠﺔِ ٬ ﻭﻫﻮ ﻳﻌﻨﻲ ﺃﻧﻚ ﺇﺫﺍ ﺍﺗﺨ ﺬﺕ ﻗ ﺮﺍﺭﺍً ﺣﻜﻴﻤ ﺎً ﻳﺮﻛ ﺰُ ﻋﻠ ﻰ ﺍﻟﻮﻗ ﺎﺋﻊ
ﻓﻲ ﺗﻨﻔﻴﺬِﻩِ ﻭﻻ ﺗﺘﻮﻗﱠﻒ ﻣﺘﺮﺩﱢﺩﺍً ﺃﻭ ﻗﻠِﻘﺎُ ﺃﻭ ﺗﺘﺮﺍﺟ ﻊٌ ﻓ ﻲ ﺧﻄﻮﺍﺗِ ﻚ ٬ ﻭﻻ ﺗ ﻀﱠﻴﻊْ ﻧﻔ ﺴﻚ
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ﺑﺎﻟﺸﻜﻮﻙِ ﺍﻟﺘﻲ ﻻ ﺗﻠﺪُ ﻏﻼﱠ ﺍﻟ ﺸﻜﻮﻙ ٬ ﻭﻻ ﺗ ﺴﺘﻤﺮﱠ ﻓ ﻲ ﺍﻟﻨﻈ ﺮِ ﺇﻟ ﻰ ﻣ ﺎ ﻭﺭﺍءِ ﻇﻬ ﺮﻙ
. ((
ﻭﺍﺷﺪﻭﺍ ﻓﻲ ﺫﻟﻚ:
ﺣﻴ ﺮﺍﻥ ﻻ ﻇﻔ ﺮٌ ﻭﻻ ﻭﻣٌ ﺸﺘﱠﺖُ ﺍﻟﻌﺰﻣ ﺎﺕِ ﻳُﻨﻔ ﻖُ
ﺇﺧﻔ ﺎﻕُ ﻋﻤ ﺮﻩُ
ﻭﻗﺎﻝ ﺁﺧﺮُ:
ﻓ ﺈﻥﱠ ﻓ ﺴﺎﺩ ﺍﻟ ﺮﺃﻱ ﺃﺓ ﺇﺫﺍ ﻛﻨ ﺖ ﺫﺍ ﺭﺃﻱ ﻓﻜ ﻦُ ﺫﺍ
ﺮﺩ. ﱠﺩﺍَ ﴿ ﻓﺈِﺫَﺍ ﻋََ ﺰﻡَ
ﺗﺘ ﺏِ
ِ ﺇﻧﻘﺎﺫ ﻟﻚ ﻣﻦ ﺍﻟﻘﻠﻖِ ﻭﺍﻻﺿﻄﺮﺍ ﻋﺰﻳﻤ ﺔٍ
ﺇﻥ ﺍﻟﺸﺠﺎﻋﺔ ﻓﻲ ﺍﺗﺨﺎﺫِ ﺍﻟﻘﺮﺍﺭ
ﺍ ْﻟﺄَﻣْﺮَُ ﻓ َﻠﻮْ ﺻَﺪَﻗُﻮﺍ ﺍﻟﻠﱠﻪََ ﻟﻜَﺎﻥَ ﺧَﻴْﺮﺍً ﻟﱠﻬُﻢْ. ﴾
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ﻻ ﺗﺘ ﻮﻗﻒْ ﻣﺘﻔﻜﱢﺮﺍً ﺃﻭ ﻣﺘﺮﺩﱢﺩًﺍ
ﺑﻞ ﺍﻋﻤﻞْ ﻭﺍﺑﺬُﻝْ ﻭﺍﻫﺠﺮِ ﺍﻟﻔﺮﺍﻍ
ﻳﻘﻮﻝُ ﺍﻟﺪﻛﺘﻮﺭُ ﺭﻳﺘ ﺸﺎﺭﺩﺯ ﻛ ﺎﺑﻮﺕ : ﺃﺳ ﺘﺎﺫُ ﺍﻟﻄ ﺐﱢ ﻓ ﻲ ﺟﺎﻣﻌ ﺔِ ) ﻫ ﺎﺭﻓﺮﺩ٬ (
ﻓ ﻲ ﻛﺘﺎﺑ ﺔِ ﺑﻌﻨ ﻮﺍﻥ ) ﺑ ﻢ ﻳﻌ ﻴﺶُ ﺍﻹﻧ ﺴﺎﻥُ )) : ( ﺑ ﺼﻔﺘﻲ ﻃﺒﻴﺒ ﺎً ٬ ﺃﻧ ﺼﺢُ ﺑﻌ ﻼﺝِ)
ﺍﻟﻌﻤ ﻞِ ( ﻟﻠﻤﺮﺿ ﻰ ﺍﻟ ﺬﻳﻦ ﻳﻌ ﺎﻧﻮﻥ ﻣ ﻦ ﺍﻻﺭﺗﻌ ﺎﺵِ ﺍﻟﻨ ﺎﺗﺞِ ﻋ ﻦ ﺍﻟ ﺸﻜﻮﻙِ ﻭﺍﻟﺘ ﺮ ﱡﺩﺩِ
ﻭﺍﻟﺨﻮﻑِ .. ﻓﺎﻟﺸﺠﺎﻋﺔُ ﺍﻟﺘﻲ ﻳﻤﻨﺤُﻬﺎ ﺍﻟﻌﻤﻞُ ﻟﻨﺎ ﻫﻲ ﻣﺜﻞُ ﺍﻻﻋﺘﻤﺎﺩِ ﻋﻠ ﻰ ﺍﻟ ﻨﱠﻔﺲِ ﺍﻟ ﺬﻱ
ﺟﻌﻠﻪ ) ﺃﻣﺮﺳﻮﻥُ ( ﺩﺍﺋﻢ ﺍﻟﺮﱠﻭﻋﺔِ. ((
ﻀﻞِ ﺍﻟﻠﱠﻪِ . ﴾ ﺼﻠَﺎﺓُ ﻓَﺎﻧﺘَﺸِﺮُﻭﺍ ﻓِﻲ ﺍ ْﻟﺄَﺭْﺽِ ﻭَﺍﺑْ َﺘﻐُﻮﺍ ﻣِﻦَ ﻓ ْ ﻀﻴَﺖِ ﺍﻟ ﱠ َ ﴿ ﻓﺈِﺫَﺍُ ﻗ ِ
ﻳﻘ ﻮﻝُ ﺟ ﻮﺭﺝ ﺑﺮﻧﺎﺭﺩﺷ ﻮ ) ) : ﻳﻤﻜ ﻦُ ﺳ ﺮﱡ ﺍﻟﺘﻌﺎﺳ ﺔِ ﻓ ﻲ ﺃﻥ ﻳﺘ ﺎﺡ ﻟ ﻚ ﻭﻗ ﺖٌ
ﻟﺮﻓﺎﻫﻴﺔِ ﺍﻟﺘﻔﻜﻴﺮِ ٬ ﻓﻴﻤﺎ ﺇﺫﺍ ﻛﻨﺖ ﺳﻌﻴﺪﺍً ﺃﻭ ﻻ ٬ ﻓ ﻼ ﺗﻬ ﺘﻢﱠ ﺑ ﺎﻟﺘﻔﻜﻴﺮِ ﻓ ﻲ ﺫﻟ ﻚ ﺑ ﻞ ﺍﺑ ﻖ
ﻣﻨﻬﻤﻜﺎً ﻓﻲ ﺍﻟﻌﻤﻞ ٬ ﻋﻨﺪﺋﺬ ﻳﺒﺪﺃُ ﺩﻣُﻚ ﻓﻲ ﺍﻟﺪﻭﺭﺍﻥِ ٬ ﻭﻋﻘُﻠﻚ ﺑﺎﻟﺘﻔﻜﻴﺮِ ٬ ﻭﺳﺮﻋﺎﻥ ﻣﺎ
ﺗُ ﺬﻫِﺐُ ﺍﻟﺤﻴ ﺎﺓُ ﺍﻟﺠﺪﻳ ﺪﺓ ﺍﻟﻘﻠ ﻖ ﻣ ﻦ ﻋﻘﻠِ ﻚ ! ﻋﻤ ﻞْ ﻭﺍﺑ ﻖ ﻣﻨ ﻬﻤﻜ ﺎً ﻓ ﻲ ﺍﻟﻌﻤ ﻞِ ٬ ﻓ ﺈﻥﱠ
ﺃﺭﺧﺺ ﺩﻭﺍءٍ ﻣﻮﺟﻮﺩٍ ﻋﻠﻰ ﻭﺟﻪِ ﺍﻷﺭﺽِ ﻭﺃﻓﻀﻠُﻪ. ((
ﺴﻴَﺮَﻯ ﺍﻟﻠّﻪُ ﻋَ َﻤَﻠ ُﻜﻢْ ﻭَﺭَﺳُﻮﻟُﻪُ ﻭَﺍﻟْ ُﻤﺆْ ِﻣﻨُﻮﻥَ. ﴾ ﴿ ﻭَﻗُﻞِ ﺍﻋْ َﻤﻠُﻮﺍْ ﻓَ َ
ﻳﻘﻮﻝُ ﺩﺯﺭﺍﺋﻴﻠﻲ » : ﺍﻟﺤﻴﺎﺓُ ﻗﺼﻴﺮﺓٌ ﺟﺪﺍً ٬ ﻟﺘﻜﻮﻥ ﺗﺎﻓﻬﺔً. «
ﻭﻗﺎﻝ ﺑﻌﺾ ﺣﻜﻤﺎءِ ﺍﻟﻌﺮﺏِ » : ﺍﻟﺤﻴﺎﺓُ ﺃﻗﺼﺮُ ﻣﻦ ﺃﻥ ﻧﻘﺼﱢﺮﻫﺎ ﺑﺎﻟﺸﺤﻨﺎءِ. «
﴿ ﻗَﺎﻝَ ﻛَ ﻢَْ ﻟ ِﺒﺜُْ ﺘﻢْ ﻓِ ﻲ ﺍﻟْ ﺄَﺭْﺽِ ﻋَ ﺪَﺩَ ﺳِ ﻨِﻴﻦَ { 112 } ﻗَ ﺎﻟُﻮﺍَ ﻟ ِﺒﺜْﻨَ ﺎَ ﻳﻮْﻣ ﺎً ﺃَﻭَْ ﺑﻌْ ﺾَ
ﺳَﺄﻝْ ﺍﻟْﻌَﺎﺩﱢﻳﻦَ { 113 } ﻗَﺎﻝَ ﺇِﻥ ﻟﱠ ِﺒ ْﺜ ُﺘﻢِْ ﺇﻟﱠﺎ ﻗَﻠِﻴﻼً ﱠﻟﻮَْ ﺃ ﱠﻧﻜُﻢْ ﻛُﻨ ُﺘﻢْ ﺗَ ْﻌﻠَﻤُﻮﻥَ. ﴾ َ ﻳ ْﻮﻡٍ ﻓَﺎ ْ
ﺃﻛﺜﺮُ ﺍﻟﺸﺎﺋﻌﺎﺕِ ﻻ ﺻﺤﱠﺔ ﻟﻬﺎ :
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ﻳﻘ ﻮﻝُ ﺍﻟﺠﻨ ﺮﺍﻝُ ﺟ ﻮﺭﺝ ﻛ ﺮﻭﻙ – ﻭﻫ ﻮ ﺭﺑﻤ ﺎ ﺃﻋﻈ ﻢُ ﻣﺤ ﺎﺭﺏٍ ﻫﻨ ﺪﻱﱟ ﻓ ﻲ
ﺍﻟﺘﺎﺭﻳﺦ ﺍﻷﻣﺮﻳﻜﻲﱢ – ﻓﻲ ﺻﻔﺤﺔ 77 ﻣﻦ ﻣﺬﻛﺮﺍﺗﻪ » : ﺇﻥﱠ ﻛ ﻞﱠ ﻗﻠ ﻖِ ﻭﺗﻌﺎﺳ ﺔِ ﺍﻟﻬﻨ ﻮﺩِ
ﺗﻘﺮﻳﺒﺎً ﺗﺼﺪﺭُ ﻣﻦ ﻣﺨﻴﻠﺘِﻬﻢْ ﻭﻟﻴﺲ ﻣﻦ ﺍﻟﻮﺍﻗﻊِ. «
ﻋﻠَْ ﻴ ﻬِﻢْ ﴿ ﴾ ﻟَ ﻮْ ﺧَﺮَﺟُ ﻮﺍْ ﻓِ ﻴﻜُﻢ ﻣﱠ ﺎ
ﺻﻴْﺤَﺔٍَ
ﺴﺒُﻮﻥَ ﻛُﻞﱠَ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪُ ﻭﺗﻌﺎﻟﻰ ﴿ : ﻳَﺤْ َ
ﻼَﻟ ُﻜﻢْ. ﴾
ﺧﺒَﺎﻻً ﻭ َﻷ ْﻭﺿَﻌُﻮﺍْ ﺧِ َ ﺯَﺍﺩُﻭ ُﻛﻢْ ﺇِﻻﱠَ
ﻳﻘﻮﻝُ ﺍﻷﺳﺘﺎﺫُ ﻫﻮﻛﺲْ – ﻣﻦ ﺟﺎﻣﻌﺔ » ﻛﻮﻟﻮﻣﺒﻴ ﺎ « ﺇﻧ ﻪ ﺍﺗﺨ ﺬ ﻫ ﺬﻩِ ﺍﻟﺘﺮﻧﻴﻤ ﺔ
ﻭﺍﺣﺪﺍً ﻣﻦ ﺷﻌﺎﺭﺍﺗِﻪِ » : ﻟﻜﻞﱠ ﻋّﻠﺔٍ ﺗﺤ ﺖ ﺍﻟ ﺸﻤﺲ ﻳُﻮﺟ ﺪُ ﻋ ﻼﺝٌ ٬ ﺃﻭ ﻻ ﻳﻮﺟ ﺪُ ﺃﺑ ﺪﺍً٬
ﻓﺈﻥْ ﻛﺎﻥ ﻳﻮﺟ ﺪُ ﻋﻼﺝٌ ﺣﺎﻭﻝ ﺃﻥ ﺗﺠﺪﻩُ ٬ ﻭﺇﻥ ﻟﻢ ﻳﻜﻦْ ﻣﻮﺟﻮﺩﺍً ﻻ ﺗﻬﺘﻢﱠ ﺑﻪِ. «
ﻭﻓﻲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢٍ )) : ﻣﺎ ﺃﻧﺰﻝ ﺍﷲُ ﻣ ﻦ ﺩﺍءٍ ﺇﻻ ﺃﻧ ﺰﻝ ﻟ ﻪ ﺩﻭﺍء ﻋﻠِﻤ ﻪُ ﻣ ﻦ
ﻋﻠِﻤَﻪُ ﻭﺟ ِﻬﻠَﻪَُ ﻣﻦْ ﺟ ِﻬﻠَﻪُ. (( َ
ﺍﻟﺮﻓﻖُ ﻳﺠﻨﺒُﻚ ﺍﻟﻤﺰﺍﻟﻖ:
ﻗﺎﻝ ﺃﺳﺘﺎﺫٌ ﻳﺎﺑﺎﻧﻲﱞ ﻟﺘﻼﻣﻴﺬﻩِ » : ﺍﻻﻧﺤﻨﺎءُ ﻣﺜﻞُ ﺍﻟﺼﱠﻔﺼﺎﺹِ ٬ ﻭﻋﺪﻡُ ﺍﻟﻤﻘﺎﻭﻣﺔِ ﻣﺜﻞُ
ﺍﻟﺒﻠﱡﻮﻁ . «
ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚ )) : ﺍﻟﻤ ﺆﻣﻦُ ﻛﺎﻟﺨﺎﻣ ﺔِ ﻣ ﻦ ﺍﻟ ﺰﺭﻉِ ٬ ﺗﻔﻴﺌُﻬ ﺎ ﺍﻟ ﺮﻳﺢُ ﻳَ ْﻤﻨَ ﺔً
ﻭﻳَﺴْﺮَﺓً. ((
ﺴْﺮَﺓُ ﻭﻣِ ﻦْ ﻭﺍﻟﺤﻜ ﻴﻢُ ﻛﺎﻟﻤ ﺎءِ ٬ﻻ ﻳ ﺼﻄﺪﻡُ ﻓ ﻲ ﺍﻟ ﺼﺨﺮﺓِ ٬ ﻟﻜﻨ ﻪ ﻳﺄﺗﻴﻬ ﺎ ﻳَ ْﻤﻨَ ﺔً ﻭﻳ
ﻓﻮﻗِﻬﺎ ﻭﻣِﻦْ ﺗﺤِﺘﻬﺎ.
ِ ﺍﻷﻧِ ﻒِ ٬ ﻟ ﻮ ﺃُﻧ ﻴﺦ ﻋﻠ ﻰ ﺻ ﺨﺮﺓٍ ﻷﻧ ﺎﺥ ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ )) : ﺍﻟﻤ ﺆﻣﻦُ ﻛﺎﻟﺠﻤ ﻞ
ﻋﻠﻴﻬﺎ. ((
ﻣﺎ ﻓﺎﺕ ﻟﻦ ﻳﻌﻮﺩ:
ﻋﻠَﻰ ﻣَﺎ ﻓَﺎ َﺗﻜُﻢْ. ﴾ ﺳﻮْﺍَ ِ ﴿ ﻟ َﻜ ْﻴﻠَﺎَ ﺗﺄْ َ
ﻭﻗﻒ ﺍﻟﺪﻛﺘﻮﺭُ ﺑﻮﻝ ﺑﺮﺍﻧﺪﻭﻧﻲ ٬ ﻭﺃﻟﻘﻰ ﺑﺰﺟﺎﺟﺔِ ﺣﻠﻴﺐٍ ﺇﻟﻰ ﺍﻷﺭﺽِ ٬ ﻭﻫﺘ ﻒ
ﻗﺎﺋﻼً » : ﻻ ﺗﺒﻚِ ﻋﻠﻰ ﺍﻟﺤﻠﻴﺐ ﺍﻟﻤُﺮﺍﻕ. «
ﻭﻗﺎﻟﺖِ ﺍﻟﻌﺎﻣﱠﺔ : ﺍﻟﺬﻱ ﻟﻢ ﻳُ ْﻜﺘَﺐْ ﻟﻚ ﻋﺴﻴﺮٌ ﻋﻠﻴﻚ.
ﻭﻗﺎﻝ ﺁﺩﻡُ ﻟﻤﻮﺳﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡُ : ﺃﺗﻠﻮﻣﻨﻲ ﻋﻠﻰ ﺷﻲءٍ ﻛﺘﺒﻪُ ﺍﷲُ ﻋﻠﻲﱠ ﻗﺒ ﻞ ﺃﻥ
ﻳﺨﻠﻘﻨ ﻲ ﺑ ﺄﺭﺑﻌﻴﻦ ﻋﺎﻣ ﺎً ؟ ﻗ ﺎﻝ ﺭﺳ ﻮﻝُ ﺍﷲِ )) : r ﻓﺤ ﺞﱠ ﺁﺩﻡُ ﻣﻮﺳ ﻰ ٬ ﻓﺤ ﺞﱠ ﺁﺩﻡُ
ﻣﻮﺳﻰ ٬ ﻓﺤﺞﱠ ﺁﺩﻡ ﻣﻮﺳﻰ. ((
ﻭﺍﺑﺤﺚ ﻋﻦ ﺍﻟﺴﻌﺎﺩﺓِ ﻓﻲ ﻧﻔﺴﻚ ﻭﺩﺍﺧﻠﻚِ ﻻ ﻣﻦ ﺣﻮﻟِﻚ ﻭﺧﺎﺭﺟِﻚ.
ﻗﺎﻝ ﺍﻟ ﺸﺎﻋﺮُ ﺍﻹﻧﺠﻠﻴﺰﻱﱡ ﻣﻴﻠﺘﻮﻥ )) : ﺇﻥﱠ ﺍﻟﻌﻘ ﻞ ﻓ ﻲ ﻣﻜﺎﻧ ﻪِ ﻭﺑِﻨﻔ ﺴِﻪِ ﻳ ﺴﺘﻄﻴﻊُ
ﺃﻥ ﻳﺠﻌﻞ ﺍﻟﺠﻨﺔ ﺟﺤﻴﻤﺎً ٬ ﻭﺍﻟﺠﺤﻴﻢ ﺟﻨﺔً! ((
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ﻗﺎﻝ ﺍﻟﻤﺘﻨﺒﻲ:
ﻭﺃﺧﻮ ﺍﻟﺠﻬﺎﻟ ﺔِ ﻓ ﻲ ﺍﻟ ﺸﻘﺎﻭﺓِ ﺫﻭ ﺍﻟﻌﻘْ ﻞِ ﻳ ﺸﻘﻰ ﻓ ﻲ ﺍﻟﻨﻌ ﻴﻢِ
ﻳ ﻨﻌﻢُ ﺑﻌﻘﻠِ ﻪِ
ﻓﺎﻟﺤﻴﺎﺓُ ﻻ ﺗﺴﺘﺤﻖﱡ ﺍﻟﺤﺰﻥ:
ﻗﺎﻝ ﻧﺎﺑﻠﻴﻮﻥُ ﻓﻲ » ﺳﺎﻧﺖ ﻫﻴﻠﻴ ﻨﺎ » : « ﻟﻢ ﺃﻋﺮﻑْ ﺳﺘﺔ ﺃﻳﺎﻡٍ ﺳ ﻌﻴﺪﺓِ ﻓ ﻲ ﺣﻴ ﺎﺗﻲ
!! «
ﻗﺎﻝ ﻫﺸﺎﻡُ ﺑﻦُ ﻋﺒ ﺪِﺍﻟﻤﻠﻚِ ﺍﻟﺨﻠﻴﻔ ﺔُ » . : ﻋ ﺪﺩﺕُ ﺃﻳ ﺎﻡ ﺳ ﻌﺎﺩﺗﻲ ﻓﻮﺟ ﺪﺗُﻬﺎ ﺛﻼﺛ ﺔ
ﺸﺮَ ﻳﻮﻣﺎً« ﻋَ َ
ﻭﻛﺎﻥ ﺃﺑﻮﻩ ﻋﺒﺪُﺍﻟﻤﻠﻚِ ﻳﺘﺄﻭﱠﻩ ﻭﻳﻘﻮﻝُ » : ﻳﺎ ﻟﻴﺘﻨﻲ ﻟﻢْ ﺃﺗﻮﻝﱠ ﺍﻟﺨﻼﻓﺔ. «
ﻗﺎﻝ ﺳﻌﻴﺪُ ﺑﻦُ ﺍﻟﻤﺴﻴﺐِ : ﺍﻟﺤﻤﺪُ ﷲِ ﺍﻟﺬﻱ ﺟﻌﻠﻬُ ﻢْ ﻳﻔﺮﱡﺭﻭﻥ ﺇﻟﻴﻨﺎ ﻭﻻ ﻧﻔﺮﱡ ﺇﻟﻴﻬﻢ.
ﻭﺩﺧﻞ ﺍﺑﻦ ﺍﻟ ﺴﻤﺎﻙِ ﺍﻟ ﻮﺍﻋﻆُ ﻋﻠ ﻰ ﻫ ﺎﺭﻭﻥ ﺍﻟﺮﺷ ﻴﺪِ ٬ ﻓﻈﻤ ﺊ ﻫ ﺎﺭﻭﻥُ ﻭﻃﻠ ﺐ
ﺷﺮْﺑﺔ ﻣﺎءٍ ٬ ﻓﻘﺎﻝ ﺍﺑﻦُ ﺍﻟﺴﻤﺎﻙِ : ﻟﻮ ﻣُﻨﻌﺖَ ﻫﺬﻩِ ﺍﻟﺸﺮﺑﺔ ﻳﺎ ﺃﻣﻴﺮ ﺍﻟﻤ ﺆﻣﻨﻴﻦ ٬ ﺃﺗﻔﺘ ﺪﻳﻬﺎ
ﺑﻨﺼﻒِ ﻣﻠﻜﻚ ؟ ﻗﺎﻝ : ﻧﻌﻢ . ﻓﻠﻤّﺎ ﺷﺮﺑﻬﺎ ٬ ﻗﺎﻝ : ﻟﻮ ﻣُﻨﻌﺖ ﺇﺧﺮﺍﺟﻬﺎ ٬ ﺃﺗﺪﻓﻊُ ﻧﺼ ﻒ
ﻣﻠﻜﻚ ﻟﺘﺨﺮُﺝ ؟ ﻗﺎﻝ : ﻧﻌﻢ . ﻗﺎﻝ ﺍﺑﻦُ ﺍﻟﺴﻤﺎﻙِ : ﻓﻼ ﺧﻴﺮ ﻓ ﻲ ﻣﻠ ﻚٍ ﻻ ﻳ ﺴﺎﻭﻱ ﺷ ﺮﺑﺔ
ﻣﺎءٍ.
ﺇﻥﱠ ﺍﻟﺪﻧﻴﺎ ﺇﺫﺍ ﺧﻠﺖْ ﻣﻦ ﺍﻹﻳﻤﺎﻥِ ﻓﻼ ﻗﻴﻤﺔ ﻟﻬﺎ ﻭﻻ ﻭﺯﻥ ﻭﻻ ﻣﻌﻨﻰ.
ﻳﻘﻮﻝُ ﺇﻗﺒﺎﻝُ:
ﻭﻻ ﺩﻧﻴ ﺎ ﻟِﻤ ﻦْ ﻟ ﻢ ﻳُﺤﻴ ﻲ ﺇﺫﺍ ﺍﻹﻳﻤ ﺎﻥُ ﺿ ﺎﻉ ﻓ ﻼ
ﺎ ﻗﺮﻳﻨ ﺎ ﺎ
ﺩﻳﻨ
ﻓﻘ ﺪْ ﺟﻌ ﻞ ﺍﻟﻔﻨ ﺎء ﻟﻬ ﻥٌ ﺃﻣ ﺎ
ﻲ ﺍﻟﺤﻴ ﺎﺓ ﺑﻐﻴ ﺮِ ﻭﻣ ﻦ ﺭﺿ
ﺩﻳ ﻦٍ
ﻗﺎﻝ ﺃﻣﺮﺳﻮﻥُ ﻓﻲ ﻧﻬﺎﻳﺔِ ﻣﻘﺎﻟﺘﻪِ ﻋﻦ ) ﺍﻻﻋﺘﻤ ﺎﺩِ ﻋﻠ ﻰ ﺍﻟ ﻨﻔﺲِ » : ( ﺇﻥﱠ ﺍﻟﻨ ﺼﺮ
ﺍﻟ ﺴﻴﺎﺳﻲﱠ ٬ ﻭﺍﺭﺗﻔ ﺎﻉ ﺍﻷﺟ ﻮﺭِ ٬ ﻭﺷ ﻔﺎءﻙ ﻣ ﻦ ﺍﻟﻤ ﺮﺽِ ٬ ﺃﻭ ﻋ ﻮﺩﺓ ﺍﻷﻳ ﺎﻡِ ﺍﻟ ﺴﻌﻴﺪﺓِ
ﺗﻨﻔﺘﺢُ ﺃﻣﺎﻣﻚ ٬ ﻓﻼ ﺗﺼﺪﱢﻕُ ﺫﻟﻚ ؛ ﻷﻥﱠ ﺍﻷﻣﺮ ﻟﻦ ﻳﻜﻮﻥ ﻛﺬﻟﻚ . ﻭﻻ ﺷﻲء ﻳﺠﻠ ﺐُ ﻟ ﻚ
ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺇﻻ ﻧﻔﺴُﻚ. «
ﺿﻴﱠﺔً. ﴾ ﺿﻴَﺔً ﻣﱠ ْﺮ ِ ﺟﻌِﻲِ ﺇﻟَﻰَ ﺭ ﱢﺑﻚِ ﺭَﺍ ِ ﴿ ﻳَﺎ ﺃَ ﱠﻳ ُﺘﻬَﺎ ﺍﻟ ﱠﻨ ْﻔﺲُ ﺍﻟْﻤُﻄْ َﻤ ِﺌﻨﱠﺔُ { 27 } ﺍﺭْ ِ
ﺣﺬﱠﺭ ﺍﻟﻔﻴﻠﺴﻮﻑُ ﺍﻟﺮﻭﺍﺋﻲﱡ ﺃﺑﻴﻜﺘﻮﻳﺘ ﻮﺱ » : ﺑﻮﺟ ﻮﺏ ﺍﻻﻫﺘﻤ ﺎﻡِ ﺑﺈﺯﺍﻟ ﺔِ ﺍﻷﻓﻜ ﺎﺭِ
ﺍﻟﺨﺎﻃﺌﺔِ ﻣﻦ ﺗﻔﻜﻴﺮِﻧﺎ ٬ ﺃﻛﺜﺮ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡِ ﺑﺈﺯﺍﻟﺔِ ﺍﻟﻮﺭﻡِ ﻭﺍﻟﻤﺮﺽِ ﻣﻦْ ﺃﺟﺴﺎﺩِﻧﺎ. «
ﻭﺍﻟﻌﺠﺐُ ﺃﻥﱠ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﻤﺮﺽ ﺍﻟﻔﻜﺮﻱﱢ ﻭﺍﻟﻌﻘﺎﺋﺪﻱﱢ ﻓ ﻲ ﺍﻟﻘ ﺮﺁﻥ ﺃﻋﻈ ﻢُ ﻣ ﻦ
ﺍﻟﻤﺮﺽِ ﺍﻟﺠﺴﻤﺎﻧﻲﱢ ٬ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿ : ﻓِﻲُ ﻗﻠُﻮ ِﺑﻬِﻢ ﻣﱠﺮَﺽٌ ﻓَﺰَﺍﺩَﻫُﻢُ ﺍﻟﻠّﻪُ ﻣَﺮَﺿﺎًَ ﻭَﻟﻬُ ﻢ
ﻋَﺬَﺍﺏٌَ ﺃﻟِﻴﻢٌ ﺑِﻤَﺎ ﻛَﺎﻧُﻮﺍَ ﻳﻜْﺬِﺑُﻮﻥَ َ ﴿ ﴾ ﻓﻠَﻤﱠﺎ ﺯَﺍﻏُﻮﺍ ﺃَﺯَ ﺍﻍَ ﺍﻟﻠﱠﻪُُ ﻗﻠُﻮﺑَﻬُﻢْ . ﴾
ﻻ ﲢﺰﻥ
91
ﺗﺒﻨﱢ ﻰ ﺍﻟﻔﻴﻠ ﺴﻮﻑُ ﺍﻟﻔﺮﻧ ﺴﻲﱡ ﻣ ﻮﻧﺘﻴﻦ ﻫ ﺬﻩ ﺍﻟﻜﻠﻤ ﺎﺕِ ﺷ ﻌﺎﺭﺍً ﻓ ﻲ ﺣﻴﺎﺗِ ﻪِ » : ﻻ
ﻳﺘﺄﺛﺮُ ﺍﻹﻧﺴﺎﻥُ ﺑﻤﺎ ﻳﺤﺪﺙُ ﻣﺜﻠﻤﺎ ﻳﺘﺄﺛﺮُ ﺑﺮﺃ ِﻳﻪِ ﺣﻮﻝ ﻣﺎ ﻳﺤﺪﺙُ. «
ﻭﻓﻲ ﺍﻷﺛﺮ )) : ﺍﻟﻠﻬ ﻢ ﺭﺿﱢ ﻨﻲ ﺑﻘ ﻀﺎﺋﻚ ﺣﺘ ﻰ ﺃﻋﻠ ﻢ ﺃﻥ ﻣ ﺎ ﺃﺻ ﺎﺑﻨﻲ ﻟ ﻢ ﻳﻜ ﻦْ
ﻟﻴﺨﻄﺌﻨﻲ ٬ ﻭﻣﺎ ﺃﺧﻄﺄﻧﻲ ﻟﻢ ﻳ ﻜﻦ ﻟﻴﺼﻴﺒﻨﻲ. ((
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ﻭﻗﻔـــﺔٌ
ﻻ ﺗﺤ ﺰﻥْ : ﻷﻥﱠ ﺍﻟﺤ ﺰﻥ ﻳُﺰﻋﺠُ ﻚ ﻣ ﻦ ﺍﻟﻤﺎﺿ ﻲ ٬ ﻭﻳﺨﻮﱢﻓ ﻚ ﻣ ﻦ ﺍﻟﻤ ﺴﺘﻘﺒﻞِ٬
ﻭﻳُﺬﻫﺐُ ﻋﻠﻴﻚ ﻳﻮﻣﻚ.
ﻻ ﺗﺤﺰﻥْ : ﻷﻥﱠ ﺍﻟﺤﺰﻥ ﻳﻨﻘﺒﺾُ ﻟﻪ ﺍﻟﻘﻠﺐُ ٬ ﻭﻳﻌﺒﺲُ ﻟﻪ ﺍﻟﻮﺟ ﻪُ ٬ ﻭﺗﻨﻄﻔ ﺊُ ﻣﻨ ﻪُ
ُ ٬ ﻭﻳﺘﻼﺷﻰ ﻣﻌﻪ ﺍﻷﻣﻞُ.
ﺍﻟﺮﻭﺡ
ﻻ ﺗﺤﺰﻥْ : ﻷﻥﱠ ﺍﻟﺤﺰﻥ ﻳﺴﺮﱡ ﺍﻟﻌﺪﻭﱠ ٬ ﻭﻳﻐﻴﻆُ ﺍﻟﺼﺪﻳﻖ ٬ ﻭﻳُ ﺸْﻤِﺖ ﺑ ﻚ ﺍﻟﺤﺎﺳ ﺪ
٬ ﻭﻳﻐ ﱢﻴﺮُ ﻋﻠﻴﻚ ﺍﻟﺤﻘﺎﺋﻖ.
ﻻ ﺗﺤ ﺰﻥْ : ﻷﻥﱠ ﺍﻟﺤ ﺰﻥ ﻣﺨﺎﺻ ﻤﺔٌ ﻟﻠﻘ ﻀﺎءِ ٬ ﻭﺗﺒ ﺮﱡﻡٌ ﺑ ﺎﻟﻤﺤﺘﻮﻡِ ٬ ﻭﺧ ﺮﻭﺝٌ
ﻋﻠﻰ ﺍﻷﻧﺲِ ٬ ﻭﻧﻘﻤﺔٌ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔِ.
ﻻ ﺗﺤ ﺰﻥْ : ﻷﻥﱠ ﺍﻟﺤ ﺰﻥ ﻻ ﻳ ﺮﺩﱡ ﻣﻔﻘ ﻮﺩﺍً ﻭﺫﺍﻫﺒ ﺎً ٬ ﻭﻻ ﻳﺒﻌ ﺚُ ﻣﻴﱢﺘ ﺎ ٬ ﻭﻻ ﻳ ﺮﺩﱡ
ﻗﺪﺭﺍً ٬ ﻭﻻ ﻳﺠﻠﺐُ ﻧﻔﻌﺎً.
ﻻ ﺗﺤ ﺰﻥْ : ﻓ ﺎﻟﺤﺰﻥُ ﻣ ﻦ ﺍﻟ ﺸﻴﻄﺎﻥِ ﻭﺍﻟﺤ ﺰﻥُ ﻳ ﺄﺱٌ ﺟ ﺎﺛﻢٌ ٬ ﻭﻓﻘ ﺮٌ ﺣﺎﺿ ﺮٌ٬
ﻭﻗﻨﻮﻁٌ ﺩﺍﺋﻢٌ ٬ ﻭﺇﺣﺒﺎﻁٌ ﻣﺤﻘﱠﻖٌ ٬ ﻭﺇﺧﻔﺎﻕٌ ﺫﺭﻳﻊٌ.
َ ﴿ ﺃﻟَ ﻢْ ﻧَ ﺸْ َﺮﺡْ ﻟَ ﻚَ ﺻَ ﺪْ َﺭﻙََ { 1 } ﻭ َﻭﺿَ ﻌْﻨَﺎ ﻋَﻨ ﻚَ ﻭِﺯْ َﺭﻙَ { 2 } ﺍﻟﱠ ﺬِﻱ ﺃَﻧﻘَ ﺾَ
ﻇﻬْ ﺮَﻙَ { 3 } ﻭَﺭَ َﻓ ْﻌﻨَ ﺎ ﻟَ ﻚَِ ﺫﻛَْ ﺮﻙَ { 4 } ﻓَِ ﺈﻥﱠ ﻣَ ﻊَ ﺍ ْﻟﻌُ ﺴْﺮِ ﻳُ ﺴْﺮﺍً { 5 } ﺇِﻥﱠ ﻣَ ﻊَ ﺍﻟْﻌُ ﺴْﺮِ
َ
ﻳُﺴْﺮﺍًَ { 6 } ﻓﺈِﺫَﺍ ﻓَ َﺮﻏْﺖَ ﻓَﺎﻧﺼَﺐْ { 7 } ﻭَﺇِﻟَﻰَ ﺭ ﱢﺑﻚَ ﻓَﺎ ْﺭﻏَﺐْ. ﴾
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ﻻ ﺗﺤﺰﻥْ ﻣﺎ ﺩﻣْﺖَ ﻣﺆﻣﻨﺎً ﺑﺎﷲ
ﺤﻴْ ﺮَﺓَ ﻭﺍﻟ ﺸﻘﺎءَ ﻣ ﻊ ﺇﻥﱠ ﻫﺬﺍ ﺍﻹﻳﻤﺎﻥ ﻫﻮ ﺳﺮﱡ ﺍﻟﺮﺿﺎ ﻭﺍﻟﻬﺪﻭءِ ﻭﺍﻷﻣ ﻦِ ٬ ﻭﺇﻥﱠ ﺍﻟ َ
ﺍﻹﻟﺤ ﺎﺩِ ﻭﺍﻟ ﺸﻚﱢ . ﻭﻟﻘ ﺪْ ﺭﺃﻳ ﺖُ ﺃﺫﻛﻴ ﺎء – ﺑ ﻞ ﻋﺒ ﺎﻗﺮﺓً – ﺧﻠ ﺖْ ﺃﻓﺌ ﺪﺗُﻬﻢْ ﻣ ﻦ ﻧ ﻮﺭِ
ﺍﻟﺮﺳﺎﻟِﺔ ٬ ﻓﻄﻔﺤﺖْ ﺃﻟﺴﻨﺘُﻬﻢْ ﻋﻦِ ﺍﻟﺸﺮﻳﻌﺔِ .
ﻳﻘﻮﻝُ ﺃﺑﻮ ﺍﻟﻌﻼءِ ﺍﻟﻤﻌﺮﱢﻱﱡ ﻋﻦِ ﺍﻟﺸﺮﻳﻌﺔِ : ﺗﻨﺎﻗﺾٌ ﻣﺎ ﻟﻨﺎ ﺇﻻ ﺍﻟﺴﻜﻮﺕُ ﻟﻪ! !
ﻭﻳﻘﻮﻝُ ﺍﻟﺮﺍﺯﻱﱡ : ﻧﻬﺎﻳﺔ ﺇﻗﺪﺍﻡِ ﺍﻟﻌﻘﻮﻝِ ﻋِﻘﺎﻝُ .
ﻻ ﲢﺰﻥ
92
ﻭﻳﻘ ﻮﻝُ ﺍﻟﺠ ﻮﻳﻨﻲ ٬ ﻭﻫ ﻮ ﻻ ﻳ ﺪﺭﻱ ﺃﻳ ﻦ ﺍﷲُ : ﺣﻴﱠﺮﻧ ﻲ ﺍﻟﻬﻤ ﺪﺍﻧﻲﱡ ٬ ﺣﻴﺮﻧ ﻲ
ﺍﻟﻬﻤﺪﺍﻧﻲﱡ.
ﻭﻳﻘﻮﻝُ ﺍﺑﻦُ ﺳﻴﻨﺎ : ﺇﻥﱠ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻌﱠﺎﻝ ﻫﻮ ﺍﻟﻤﺆﺛﱢﺮُ ﻓﻲ ﺍﻟﻜﻮﻥِ.
ﻭﻳﻘﻮﻝُ ﺇﻳﻠﻴﺎ ﺃﺑﻮ ﻣﺎﺿﻲ:
ﻭﻟﻘ ﺪ ﺃﺑ ﺼﺮﺕُ ﻗُ ﺪﱠﺍﻣﻲ ﻃﺮﻳﻘ ﺎً ﺟﺌ ﺖُ ﻻ ﺃﻋﻠ ﻢُ ﻣِ ﻦ ﺃﻳ ﻦ ﻭﻟﻜﻨ ﻲﱢ
ﻓﻤ ﺸﻴﺖُ
ِ ﺍﻟﺘﻲ ﺗﺘﻔﺎﻭﺕُ ﻗُﺮﺑﺎً ﻭﺑُﻌﺪﺍً ﻋﻦ ﺍﻟﺤﻖﱢ. ﻴ ﺖُ
ﺃﺗ ﺇﻟﻰ ﻳﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻗﻮﺍﻝ
ﻓﻌﻠﻤﺖُ ﺃﻧﻪ ﺑﺤﺴﺐِ ﺇﻳﻤﺎﻥ ﺍﻟﻌﺒﺪِ ﻳﺴﻌﺪُ ٬ ﻭﺑﺤﺴﺐِ ﺣ ْﻴﺮِﺗِﻪِ ﻭﺷﻜﱢﻪ ﻳﺸﻘﻰ ٬ ﻭﻫ ﺬ ِﻩ
ﺍﻷﻃﺮﻭﺣﺎﺕُ ﺍﻟﻤﺘﺄﺧﺮﺓُ ﺑﻨﺎﺕٌ ﻟﺘﻠ ﻚ ﺍﻟﻜﻠﻤ ﺎﺕِ ﺍﻟﻌﺎﺗﻴ ﺔِ ﻣﻨ ﺬُ ﺍﻟﻘِ ﺪﻡ ٬ ﻭﺍﻟﻤﻨﺤ ﺮﻑُ ﺍﻷﺛ ﻴﻢُ
ﻋﻠَﻰ. ﴾ ﻋﻠِﻤْﺖَُ ﻟﻜُﻢ ﱢﻣﻦِْ ﺇﻟَﻪٍ ﻏَﻴْﺮِﻱ . ﴾ ﻭﻗﺎﻝَ ﴿ : ﺃﻧَﺎَ ﺭ ﱡﺑ ُﻜﻢُ ﺍ ْﻟَﺄ ْ ﻓﺮﻋﻮﻥ ﻗﺎﻝ ﴿ : ﻣَﺎَ
ﻭﻳﺎ ﻟﻬﺎ ﻣﻦ ﻛﻔﺮﻳﱠﺎﺕٍ ﺩ ﱠﻣﺮَﺕِ ﺍﻟﻌﺎﻟﻢ.
ﻳﻘﻮﻝُ ﺟﺎﻳﻤﺲ ﺃﻟ ﻴﻦ ٬ ﻣﺆﻟ ﻒُ ﻛﺘ ﺎﺏ » ﻣﺜﻠﻤ ﺎ ﻳﻔﻜ ﺮُ ﺍﻹﻧ ﺴﺎﻥُ » : « ﺳﻴﻜﺘ ﺸﻒُ
ﺍﻹﻧ ﺴﺎﻥُ ﺃﻧ ﻪُ ﻛﻠﻤ ﺎ ﻏﻴﱠ ﺮ ﺃﻓﻜ ﺎﺭﻩ ﺇﺯﺍء ﺍﻷ ﺷ ﻴﺎءِ ﻭﺍﻷﺷ ﺨﺎﺹِ ﺍﻵﺧ ﺮﻳﻦ ٬ ﺳ ﺘﺘﻐﻴﺮُ
ﺍﻷﺷﻴﺎءُ ﻭﺍﻷﺷﺨﺎﺹُ ﺍﻵﺧﺮﻭﻥ ﺑﺪﻭ ِﺭﻫِﻢْ .. ﺩﻉْ ﺷﺨﺼﺎً ﻣﺎ ﻳﻐﻴﱢﺮُ ﺃﻓﻜﺎﺭﻩُ ٬ ﻭﺳ ﻨﺪﻫﺶُ
ﻟﻠﺴﺮﻋﺔِ ﺍﻟﺘﻲ ﺳﺘﺘﻐﻴﺮُ ﺑﻬ ﺎ ﻇ ﺮﻭﻑُ ﺣﻴﺎﺗِ ﻪِ ﺍﻟﻤﺎﺩﻳ ﺔِ ٬ ﻓﺎﻟ ﺸﻲءُ ﺍﻟﻤﻘ ﱠﺪﺱُ ﺍﻟ ﺬﻱ ﻳ ﺸﻜﱢﻞ
ﺃﻫﺪﺍﻓﻨﺎ ﻫﻮ ﻧﻔﺴﻨﺎ. « ..
ﻇﻨَﻨُ ﺘﻢْ ﺃَﻥ ﻟﱠ ﻦ ﻳَﻨ َﻘﻠِ ﺐَ ِﻫ ﺎ ٬ ﻳﻘ ﻮﻝُ ﺳ ﺒﺤﺎﻧﻪ﴿ : ﺑَ ﻞَْ
ﻭﻋﻦ ﺍﻷﻓﻜﺎﺭِ ﺍﻟﺨﺎﻃﺌﺔِ ﻭﺗﺄﺛﻴﺮ
ﻇﻨَﻨُ ﺘﻢْ ﻇَ ﻦﱠ ﺍﻟ ﺴﱠﻮْءِ ﺍﻟﺮﱠﺳُﻮﻝُ ﻭَﺍﻟْ ُﻤﺆْﻣِﻨُﻮﻥَِ ﺇﻟَﻰ ﺃَ ْﻫﻠِﻴ ِﻬﻢْ ﺃَﺑَﺪﺍً ﻭَﺯُﻳﱢﻦَ ﺫَﻟِﻚَ ﻓِ ﻲ ﻗُﻠُ ﻮ ِﺑﻜُﻢْ ﻭَ َ
ﻇﻦﱠ ﺍﻟْﺠَﺎ ِﻫِﻠﻴﱠﺔِ ﻳَﻘُﻮﻟُ ﻮﻥَ ﻫَ ﻞ ﱠﻟﻨَ ﺎ ﻣِ ﻦَ ﻏﻴْﺮَ ﺍﻟْﺤَﻖﱢَ ﻭَﻛُﻨ ُﺘﻢَْ ﻗﻮْﻣﺎً ﺑُﻮﺭﺍً ﴿ . ﴾ ﻳَﻈُﻨﱡﻮﻥَ ﺑِﺎﻟﻠّﻪَِ
ﺷﻲْءٍ ﻗُﻞِْ ﺇﻥﱠ ﺍﻷَﻣْﺮَُ ﻛﻠﱠﻪُِ ﻟﻠﱠﻪِ. ﴾ ﺍﻷَﻣْﺮِ ﻣِﻦَ
ﻭﻳﻘﻮﻝُ ﺟﺎﻳﻤﺲ ﺃﻟ ﻴﻦ ﺃﻳ ﻀﺎً » : ﻭﻛ ﻞﱡ ﻣ ﺎ ﻳُﺤﻘﱢﻘ ﻪ ﺍﻹﻧ ﺴﺎﻥُ ﻫ ﻮ ﻧﺘﻴﺠ ﺔٌ ﻣﺒﺎﺷ ﺮﺓٌ
ﺻﺔِ .. ﻭﺍﻹﻧﺴﺎﻥُ ﻳ ﺴﺘﻄﻴﻊُ ﺍﻟﻨﻬ ﻮﺽ ﻓﻘ ﻂْ ﻭﺍﻻﻧﺘ ﺼﺎﺭَ ﻭﺗﺤﻘﻴ ﻖ ﺃﻫﺪﺍﻓِ ﻪِ ﻷﻓﻜﺎﺭﻩِ ﺍﻟﺨﺎ ﱠ
ﻣﻦْ ﺧﻼﻝِ ﺃﻓﻜﺎﺭِﻩِ ٬ ﻭ ﺳﻴﺒﻘﻰ ﺿﻌﻴﻔﺎً ﻭﺗﻌِﺴﺎً ﺇﺫﺍ ﻣﺎ ﺭﻓﺾ ﺫﻟﻚ. «
ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻟﻌﺰﻳﻤﺔِ ﺍﻟﺼﺎﺩﻗﺔِ ﻭﺍﻟﻔﻜﺮِ ﺍﻟﺼﺎﺋﺐَِ ﴿ : ﻭﻟَ ﻮْ ﺃَﺭَﺍﺩُﻭﺍْ ﺍﻟْﺨُ ﺮُﻭﺝَ
َ ﻷﻋَﺪﱡﻭﺍْ ﻟَﻪُ ﻋُﺪﱠﺓًَ ﻭﻟَـﻜِﻦ ﻛَﺮِﻩَ ﺍﻟﻠّﻪُ ﺍﻧ ِﺒﻌَﺎﺛَﻬُﻢْ . ﴾
ﻋِﻠﻢَ ﺍﻟﻠّﻪُ ﻓِﻴﻬِﻢْ ﺧَﻴْﺮﺍً ﻟﱠﺄﺳْﻤَﻌَﻬُﻢْ. ﴾ ﻭﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ : ﻭََﻟﻮَْ
ﻋﻠَ ْﻴ ِﻬﻢْ . ﴾ ﻭﻗﺎﻝَ ﴿ : ﻓ َﻌِﻠﻢَ ﻣَﺎ ﻓِﻲُ ﻗﻠُﻮ ِﺑ ِﻬﻢْ ﻓَﺄَﻧ َﺰﻝَ ﺍﻟ ﱠ
ﺴﻜِﻴﻨَﺔََ
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ﻻ ﺗﺤﺰﻥْ ﻟﻠﺘﻮﺍﻓِﻪِ ﻓﺈﻥّ ﺍﻟﺪﻧﻴﺎ ﺑﺄﺳْﺮﻫﺎ ﺗﺎﻓﻬﺔٌ
ﻻ ﲢﺰﻥ
93
ﺭُﻣﻲ ﺃﺣﺪُ ﺍﻟﺼﺎﻟﺤﻴﻦ ﺍﻟﻜﺒﺎﺭُ ﺑﻴﻦ ﺑﺮﺍ ِﺛﻦِ ﺍﻷﺳﺪِ ٬ ﻓﺄﻧﺠﺎﻩ ﺍﷲُ ﻣﻨ ﻪ ٬ ﻓﻘ ﺎﻟﻮﺍ ﻟ ﻪ:
ﻓﻴﻢ ﻛ ﻨﺖ ﺗﻔﻜﱢﺮ ؟ ﻗﺎﻝ : ﺃﻓﻜﱢﺮ ﻓﻲ ﻟﻌﺎﺏِ ﺍﻷﺳﺪِ ٬ ﻫﻞْ ﻫﻮ ﻃﺎﻫﺮٌ ﺃﻡ ﻻ . !! ﻭﻣ ﺎﺫﺍ ﻗ ﺎﻝ
ﺍﻟﻌﻠﻤﺎءُ ﻓﻴﻪِ.
ﻟﻠﺒﺎﺳ ﻠﻴﻦ ﻣ ﻊ ﺍﻟﻘﻨ ﺎ ﻭﻟﻘ ﺪ ﺫﻛ ﺮﺕُ ﺍﷲ ﺳ ﺎﻋﺔ
ﻮﻏﻰ ﻟﻠﻮﺍﺣ ﺎ ﺪِﺭِ
ﱠ
ﻮﻡ ﺍﻟ ﺍﻟﺨ ﻄ
ﻳ ﱠﺎﺷ ﺔٍﻪِ
ِ
ﺴﻴﺖُ ﻛ ﻞﱠ ﻟﺬﺍﺋ ﺬٍ ﺟﻴ ﺧﻮﻓ
ﻓﻨ
ﻫِﻢﺭِْ ٬ ﻓﻘ ﺎﻝ﴿ :
ﺍﻟﻘﻬ ﺎ
ﺇﻥﱠ ﺍﷲ – ﺟﻞﱠ ﻓﻲ ﻋﻼﻩ – ﻣ ﺎﻳﺰ ﺑ ﻴﻦ ﺍﻟ ﺼﺤ ﺎﺑﺔِ ﺑﺤ ﺴﺐِ ﻣﻘﺎﺻ ﺪ
ﻣِﻨﻜُﻢ ﻣﱠﻦ ﻳُﺮِﻳﺪُ ﺍﻟﺪﱡ ْﻧﻴَﺎ ﻭَﻣِﻨﻜُﻢ ﻣﱠﻦ ﻳُﺮِﻳﺪُ ﺍﻵﺧِﺮَﺓَ. ﴾
ﺫﻛﺮ ﺍﺑﻦُ ﺍﻟﻘﻴﻢ ﺃﻥﱠ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥِ ﻫﻤﺘُﻪ ٬ ﻭﻣﺎﺫﺍ ﻳﺮﻳﺪُ ؟. !
ﻭﻗﺎﻝ ﺃﺣﺪُ ﺍﻟﺤﻜﻤﺎءِ : ﺃﺧﺒﺮْﻧﻲ ﻋﻦ ﺍﻫﺘﻤﺎﻡِ ﺍﻟﺮﺟﻞِ ﺃُﺧﺒﺮْﻙَ ﺃﻱﱡ ﺭﺟﻞٍ ﻫﻮ.
ﻭﺑﻠﱠ ﻎ ﺃﻛﻨ ﺎﻑ ﺍﻟﺤِﻤ ﻰ ﻣ ﻦ ﺃﻻ ﺑﻠﱠ ﻎ ﺍﷲُ ﺍﻟﺤﻤ ﻰ ﻣ ﻦ
ﻳﺮﻳ ﺪُﻫﺎ ﻳﺮﻳ ﺪُﻩُ
ﻭﻗﺎﻝ ﺁﺧﺮُ:
ﻭﻋ ﺪْﻧﺎ ﺑ ﺎﻟﻤﻠﻮﻙِ ﻣ ﺼﻔﱠﺪﻳﻨﺎ ﻓﻌ ﺎﺩﻭﺍ ﺑﺎﻟﻠّﺒ ﺎﺱِ
ِ ٬ ﻓﻮﻗ ﺎ ﻊ ﻋﺎﺑ ﺪٌ ﻓ ﻲ ﺍﻟﻤ ﺎءِ ٬ ﻓﺄﺧ ﺬ ﻳﻮﺿﱢ ﺊ ﺃﻋ ﻀﺎءﻩ ﻭﺑﺎﻟﻤﻄﺎﻳ
ﺍﻧﻘﻠ ﺐ ﻗ ﺎﺭﺏٌ ﻓ ﻲ ﺍﻟﺒﺤ ﺮ
ﻋﻀﻮﺍً ﻋﻀﻮﺍً ٬ ﻭﻳﺘﻤﻀﻤﺾُ ﻭﻳﺴﺘﻨﺸﻖُ ٬ ﻓﺄﺧﺮﺟﻪُ ﺍﻟﺒﺤﺮُ ﻭﻧﺠﺎ ٬ ﻓ ﺴﺌﻞ ﻋ ﻦْ ﺫﻟ ﻚ
؟ ﻓﻘﺎ ﻝ : ﺃﺭﺩﺕُ ﺃﻥ ﺃﺗﻮﺿﺄ ﻗﺒﻞ ﺍﻟﻤﻮﺕِ ﻷﻛﻮﻥ ﻋﻠﻰ ﻃﻬﺎﺭﺓٍ.
ﻗﺪﺳ ﻴﺔً ﻭﻳ ﺪﺍﻙ ﻓ ﻲ ﺍﻟﻜُ ﻼﱠﺏِ ﷲِ ﺩَﺭﱡﻙ ﻣ ﺎ ﻧ ﺴﻴﺖ ﺭﺳ ﺎﻟﺔً
ﻓ ﻲ ﺳ ﺎﻋﺔُ ﻭﺍﻟﻤ ﻮﺕُ ﻓ ﻲ ﺃﻓ ﺪﻳﻚَ ﻣ ﺎ ﺭﻣ ﺸﺖْ ﻋﻴﻮﻧُ ﻚ
ﺍﻷﻫ ﻪ ﺪﺍﺏِ
ِ ﺑﺎﻟﻤ ﺎءِ ﻭﻫ ﻢُ ِ ﺍﻟﻤ ﻮﺕِ ﻳ ﺸﻴﺮُ ﺇﻟ ﻰ ﺗﺨﻠﻴ ﻞِ ﻟﺤﻴﺘِ ﺭﻣ ﺸﺔُ
ﺍﻹﻣ ﺎﻡُ ﺃﺣﻤ ﺪُ ﻓ ﻲ ﺳ ﻜﺮﺍﺕ
ﻳﻮﺿﱢﺌﻮﻧﻪ!!
ﺴﻦَ ﺛَﻮَﺍﺏِ ﺍﻵﺧِﺮَﺓِ. ﴾ ﴿ ﻓَﺂﺗَﺎ ُﻫﻢُ ﺍﻟﻠّﻪُ ﺛَﻮَﺍﺏَ ﺍﻟ ﱡﺪﻧْﻴَﺎ ﻭَﺣُ ْ
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ﺍﻟﻌﻔﻮ ﺍﻟﻌﻔﻮَ
ﻓﺈﻧ ﻚ ﺇﻥْ ﻋﻔ ﻮﺕ ﻭﺻ ﻔﺤﺖَ ﻧﻠ ﺖ ﻋ ﺰﱠ ﺍﻟ ﺪﻧﻴﺎ ﻭﺷ ﺮﻑَ ﺍﻵﺧ ﺮﺓِ ﴿ : ﻓَﻤَ ﻦَْ
ﻋﻔَ ﺎ
ﻋﻠَﻰ ﺍﻟﻠﱠﻪِ. ﴾ ﺻﻠَﺢََ ﻓﺄَﺟْﺮُﻩَُ
ﻭََﺃ ْ
ﻳﻘﻮﻝُ ﺷﻜﺴﺒﻴﺮُ » : ﻻ ﺗﻮﻗ ﺪِ ﺍﻟﻔﺮﻥ ﻛﺜﻴﺮﺍً ﻟﻌﺪﱢﻭﻙ ٬ ﻟﺌﻼﱠ ﺗﺤﺮﻕ ﺑﻪ ﻧﻔﺴﻚ. «
ﺗﺮﺍﻫ ﺎ ﺑﺤ ﻖﱟ ﻓ ﻲ ﻣﻐﻴ ﺐٍ ﻓﻘ ﻞْ ﻟﻠﻌﻴ ﻮﻥِ ﺍﻟﺮﱡﻣ ﺪِ ﻟﻠ ﺸﻤﺲِ
ُ ﻭﻻﻊِ
ْﻠ
ﺑﺄﺑ ﻄ ﺼﺎﺭِﻫﺎ ﻻ ﺗ ﺴﺘﻔﻴﻖ ﻭﻣ ﻦٌ
ﺄ ﺍ ﻴﷲُ
ﺃﻋ
ﻭﺳ ﺎﻣﺢْ ﻋﻴﻮﻧ ﺎً ﺃﻃﻔ
ﺗﻌ ﻲ ﻧﻮﺭﻫ ﺎ
ﻻ ﲢﺰﻥ
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ﻭﻗﺎﻝ ﺃﺣﺪُﻫﻢ ﻟﺴﺎﻟﻢِ ﺑ ﻦِ ﻋﺒ ﺪِﺍﷲ ﺑ ﻦِ ﻋﻤ ﺮ ﺍﻟﻌ ﺎﻟﻢِ ﺍﻟﺘ ﺎﺑﻌﻲﱢ : ﺇﻧ ﻚ ﺭﺟ ﻞُ ﺳ ﻮء!
ﻓﻘﺎﻝ : ﻣﺎ ﻋَﺮَﻓَﻨﻲ ﺇﻻﱠ ﺃﻧﺖ.
ﻗﺎﻝ ﺃﺩﻳﺐٌ ﺃﻣﺮﻳﻜﻲٌ » : ﻳﻤﻜﻦُ ﺃﻥ ﺗﺤﻄﱢﻢ ﺍﻟﻌِﺼﻲﱡ ﻭﺍﻟﺤﺠ ﺎﺭﺓُ ﻋﻈ ﺎﻣﻲ ٬ ﻟﻜ ﻨﻠﻦْ
ﺗﺴﺘﻄﻴﻊ ﺍﻟﻜﻠﻤﺎﺕُ ﺍﻟﻨﻴْﻞ ﻣﻨﻲ. «
ﻗﺎﻝ ﺭﺟﻞ ﻷﺑﻲ ﺑﻜﺮ : ﻭﺍﷲِ ﻷﺳﺒﻨﱠﻚ ﺳﺒّﺎً ﻳﺪﺧﻞُ ﻣﻌﻚ ﻗﺒﺮﻙ ! ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜ ﺮ:
ﺑﻞْ ﻳﺪﺧﻞُ ﻣﻌﻚ ﻗﺒﺮﻙ ﺃﻧﺖ. !!
ﻭﻗﺎﻝ ﺭﺟﻞٌ ﻟﻌﻤ ﺮﻭِ ﺑﻦ ﺍﻟﻌﺎﺹِ : ﻷﺗﻔﺮﻏﻦﱠ ﻟﺤﺮﺑِﻚ . ﻗ ﺎﻝ ﻋﻤ ﺮﻭٌ ﺍﻵﻥ ﻭﻗﻌ ﺖ
ﻓﻲ ﺍﻟﺸﻐﻞِ ﺍﻟﺸﺎﻏِﻞِ.
ﻳﻘﻮﻝُ ﺍﻟﺠﻨﺮﺍﻝُ ﺃﻳﺰﻧﻬ ﺎﻭﺭ » : ﺩﻋﻮﻧ ﺎ ﻻ ﻧ ﻀ ﱢﻴﻊُ ﺩﻗﻴﻘ ﺔً ﻣ ﻦ ﺍﻟﺘﻔﻜﻴ ﺮِ ﺑﺎﻷﺷ ﺨﺎﺹِ
ﺍﻟﺬﻳﻦ ﻻ ﻧﺤﺒﱡﻬﻢ«
ﻗﺎﻟ ﺖِ ﺍﻟﺒﻌﻮﺿ ﺔُ ﻟﻠﻨﺨﻠ ﺔِ : ﺗﻤﺎﺳ ﻜﻲ ٬ ﻓ ﺈﻧﻲ ﺃﺭﻳ ﺪُ ﺃﻥْ ﺃﻃﻴ ﺮ ﻭﺃ َﺩﻋَ ﻚِ . ﻗﺎﻟ ﺖِ
ﺍﻟﻨﺨﻠﺔُ : ﻭﺍﷲِ ﻣ ﺎ ﺷﻌﺮﺕُ ﺑﻚِ ﺣﻴﻦ ﻫﺒﻄﺖِ ﻋﻠﻲﱠ ٬ ﻓﻜﻴﻒ ﺃﺷﻌﺮُ ﺑﻚِ ﺇﺫﺍ ﻃﺮﺕِ ؟!
ﻗﺎﻝ ﺣﺎﺗﻢٌ:
ﻭﺃُﻋ ﺮﺽُ ﻋ ﻦ ﺷ ﺘْﻢ ﺍﻟﻠﺌ ﻴﻢِ ﻭﺃﻏﻔ ﺮُ ﻋ ﻮﺭﺍء ﺍﻟﻜ ﺮﻳﻢ
ﺗﻜﺮﱡﻣ ﺎ ﺍﺩﱢﺧ ﺎﺭﻩُ
ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ ﴿ : ﻭَﺇِﺫَﺍ ﻣَ ﺮﱡﻭﺍ ﺑِ ﺎﻟﱠﻠ ْﻐﻮِ ﻣَ ﺮﱡﻭﺍ ﻛِﺮَﺍﻣ ﺎً . ﴾ ﻭﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ ﴿ : ﻭَﺇِﺫَﺍ
ﻃ َﺒ ُﻬﻢُ ﺍﻟْﺠَﺎ ِﻫﻠُﻮﻥَ ﻗَﺎﻟُ ﻮﺍ ﺳَﻠَﺎﻣﺎً . ﴾ ﺧَﺎ َ
ﻗﺎﻝ ﻛﻮﻧﻔﻮﺷﻴﻮﺱ » : ﺇﻥﱠ ﺍﻟﺮﺟﻞ ﺍﻟﻐﺎﺿﺐ ﻳﻤﺘﻠﺊ ﺩﺍﺋﻤﺎً ﺳُﻤّﺎً. «
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﻻ ﺗﻐﻀﺐْ ٬ ﻻ ﺗﻐﻀﺐْ ٬ ﻻ ﺗﻐﻀﺐْ. ((
ﻭﻓﻴﻪ )) : ﺍﻟﻐﻀﺐٌ ﺟﻤﺮﺓٌ ﻣﻦ ﺍﻟﻨﺎﺭ. ((
ﺇﻥﱠ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺼﺮﻉُ ﺍﻟﻌﺒﺪَ ﻋﻨﺪ ﺛﻼﺙٍ : ﺍﻟﻐﻀﺐِ ٬ ﻭﺍﻟﺸﱠﻬﻮﺓِ ٬ ﻭﺍﻟﻐَ ْﻔَﻠﺔِ.
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ﺍﻟﻌﺎﻟﻢ ﺧُﻠِﻖ ﻫﻜﺬﺍ
ﻳﻘ ﻮﻝُ ﻣ ﺎﺭﻛﻮﺱ ﺃﻭﻳﻠﻴ ﻮﺱ – ﻭﻫ ﻮ ﻣ ﻦ ﺃﻛﺜ ﺮ ﺍﻟﺮﺟ ﺎﻝِ ﺣﻜﻤ ﺔً ﻣﻤ ﻦ ﺣﻜﻤ ﻮﺍ
ﺍﻹﻣﺒﺮﺍﻃﻮﺭﻳﺔ ﺍﻟﺮﻭﻣﺎﻧﻴﺔ – ﺫﺍﺕ ﻳﻮﻡ » : ﺳ ﺄﻗﺎﺑﻞُ ﺍﻟﻴ ﻮﻡ ﺃﺷﺨﺎﺻ ﺎً ﻳﺘﻜﻠﱠﻤ ﻮﻥ ﻛﺜﻴ ﺮﺍً
٬ ﺃﺷﺨﺎﺻﺎً ﺃﻧﺎﻧﻴﱢﻴﻦ ﺟﺎﺣﺪﻳﻦ ٬ ﻳﺤﺒﱡﻮﻥ ﺃﻧﻔﺴﻬﻢ ٬ ﻟﻜ ﻦ ﻟ ﻦ ﺃﻛ ﻮﻥ ﻣﻨﺪﻫ ﺸﺎً ﺃﻭ ﻣﻨﺰﻋﺠ ﺎً
ﻣﻦ ﺫﻟﻚ ٬ ﻷﻧﻨﻲ ﻻ ﺃﺗﺨﻴﻞُ ﺍﻟﻌﺎﻟﻢ ﻣﻦ ﺩﻭﻥِ ﺃﻣﺜﺎﻟﻬﻢ!«
ﻻ ﲢﺰﻥ
95
ﻳﻘﻮﻝُ ﺃﺭﺳﻄﻮ » : ﺇﻥﱠ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺜﺎﻟﻲﱠ ﻳﻔﺮﺡُ ﺑﺎﻷﻋﻤ ﺎﻝِ ﺍﻟﺘ ﻲ ﻳﺆﺩﻳﻬ ﺎ ﻟﻶﺧ ﺮﻳﻦ
٬ ﻭﺑﺨﺠ ﻞُ ﺇﻥ ﺃﺩﻯ ﺍﻵﺧ ﺮﻭﻥ ﺍﻷﻋﻤ ﺎﻝ ﻟ ﻪُ ٬ ﻷﻥ ﺗﻘ ﺪﻳﻢ ﺍﻟﻌﻄ ﻒِ ﻫ ﻮ ﻣ ﻦ ﺍﻟﺘﻔ ﻮﻕِ٬
ﻟﻜﻦْ ﺗﻠﻘﱢﻲ ﺍﻟﻌﻄﻒِ ﻫﻮ ﺩﻟﻴﻞُ ﺍﻟﻔﺸﻞ. «
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ )) : ﺍﻟﻴﺪُ ﺍﻟﻌﻠ ﻴﺎ ﺧﻴﺮٌ ﻣﻦ ﺍﻟﻴﺪِ ﺍﻟﺴﻔﻠﻰ. ((
ﻭﺍﻟﻌﻠﻴﺎ ﻫﻲ ﺍﻟﻤﻌﻄﻴﺔُ ٬ ﻭﺍﻟﺴﻔﻠﻰ ﻫﻲ ﺍﻵﺧﺬﺓُ.
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ﻻ ﺗَﺤْﺰَﻥْ ﺇﺫﺍ ﻛﺎﻥ ﻣﻌﻚ ﻛِﺴْﺮﺓُ ﺧُﺒْﺰٍ
ﻭﻏﺮﻓﺔُ ﻣﺎءٍ ﻭﺛﻮْﺏٌ ﻳَﺴْﺘُﺮُﻙَ
ﺿﻞﱠ ﺃﺣﺪُ ﺍﻟﺒﺤﺎﺭﺓِ ﻓ ﻲ ﺍﻟﻤﺤ ﻴﻂِ ﺍﻟﻬ ﺎﺩﻱ ﻭﺑﻘ ﻲ ﻭﺍﺣ ﺪﺍً ﻭﻋ ﺸﺮﻳﻦ ﻳﻮﻣ ﺎً ٬ ﻭﻟﻤ ﺎ
ﻧﺠﺎ ﺳ ﺄﻟﻪُ ﺍﻟﻨ ﺎﺱُ ﻋ ﻦ ﺃﻛﺒ ﺮِ ﺩﺭﺱٍ ﺗﻌﻠﱠﻤ ﻪ ٬ ﻓﻘ ﺎﻝ : ﺇﻥﱠ ﺃﻛﺒ ﺮ ﺩﺭﺱٍ ﺗﻌﻠﻤﺘُ ﻪ ﻣ ﻦْ ﺗﻠ ﻚ
ﺍﻟﺘﺠﺮﺑﺔِ ﻫﻮ : ﺇﺫﺍ ﻛﺎﻥ ﻟﺪﻳﻚ ﺍﻟﻤﺎﻝ ﺍﻟﺼﺎﻓﻲ ٬ ﻭﺍﻟﻄﻌﺎﻡُ ﺍﻟﻜ ﺎﻓﻲ ٬ ﻳﺠ ﺐُ ﺃﻥْ ﻻ ﺗﺘ ﺬﻣﱠﺮ
ﺃﺑﺪﺍً!
ﺷﺮْﺑَﺔٌ ٬ ﻭﻣﺎ ﺑﻘﻲ ﻓﻀﻞٌ. ﻗﺎﻝ ﺃﺣﺪُﻫﻢ : ﺍﻟﺤﻴﺎﺓُ ﻛﻠﱡﻬﺎ ﻟﻘﻤﺔٌ ﻭ َ
ﻭﻗﺎﻝ ﺍﺑﻦُ ﺍﻟﻮﺭﺩﻱ:
ﻭﻋ ﻦِ ﺍﻟﺒﺤ ﺮِ ﺍﺟﺘ ﺰﺍءٌ ُ ﻣﻠْ ﻚُ ﻛِ ﺴﺮﻯ ﻋﻨ ﻪُ ﺗُﻐﻨ ﻲ
ﺑﺎﻟﻮﺷ ﻞْ
ﺍﻟﺪﻛﺘﻮﺭُ ﱠ ﺃﻓﻀﻞ ﺍﻷﻃﺒﺎءِ ﻓﻲ ﺍﻟﻌﺎﻟﻢِ ﻫﻢْ: ﺴﺮﺓٌ
» ﺇﻥ
ِ
ﻳﻘﻮ ﻝﻛُ ﺟﻮﻧﺎﺛﺎﻥ ﺳﻮﻳﻔﺖ:
ﺭﻳﺠﻴﻢ ٬ ﻭﺍﻟﺪﻛﺘﻮﺭُ ﻫﺎﺩﺉ ٬ ﻭﺍﻟﺪﻛﺘﻮﺭُ ﻣﺮِﺡ ٬ ﻭﺇﻥﱠ ﺗﻘﻠﻴﻞ ﺍﻟﻄﻌﺎﻡِ ﻣﻊ ﺍﻟﻬﺪﻭءِ
ﻭﺍﻟﺴﺮﻭﺭِ ﻋﻼﺝٌ ﻧﺎﺟﻊٌ ﻻ ﻳﺴﺄﻝُ ﻋﻨﻪ. «
ﻗﻠ ﺖُ : ﻷﻥﱠ ﺍﻟ ﺴﻤﻨ ﺔ ﻣ ﺮﺽٌ ﻣ ﺰﻣﻦٌ ٬ ﻭﺍﻟﺒﻄﻨ ﺔُ ﺗُ ﺬﻫﺐُ ﺍﻟﻔِﻄﻨ ﺔَ ﻭﺍﻟﻬ ﺪﻭُء ﻣﺘﻌ ﺔٌ
ﻟﻠﻘﻠﺐِ ﻭﻋﻴﺪٌ ﻟﻠﺮﻭﺡِ ٬ ﻭﺍﻟﻤﺮﺡُ ﺳﺮﻭﺭٌ ﻋﺎﺟﻞٌ ﻭﻏﺬﺍءٌ ﻧﺎﻓﻊٌ.
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ﻻ ﺗﺤﺰَﻥْ ﻣﻦ ﻣﺤﻨﺔٍ ﻓﻘﺪْ ﺗﻜﻮﻥُ ﻣﻨْﺤﺔ
ﻭﻻ ﺗﺤﺰﻥْ ﻣﻦ ﺑﻠﻴﱠﺔٍ ﻓﻘﺪ ﺗﻜﻮﻥُ ﻋﻄﻴﺔ
ﻗﺎﻝ ﺍﻟ ﺪﻛﺘﻮﺭُ ﺻ ﻤﻮﺋﻴﻞ ﺟﻮﻧ ﺴﻮﻥ » : ﺇ ﻥ ﻋ ﺎﺩﺓ ﺍﻟﻨﻈ ﺮ ﺇﻟ ﻰ ﺍﻟﺠﺎﻧ ﺐِ ﺍﻟ ﺼﺎﻟﺢِ
ﻣﻦ ﻛﻞﱢ ﺣﺎﺩﺛﺔٍ ٬ ﻟﻬﻮ ﺃﺛﻤﻦُ ﻣﻦ ﺍﻟﺤﺼﻮﻝ ﻋﻠﻰ ﺃﻟﻒِ ﺟﻨﻴﻪٍ ﻓﻲ ﺍﻟﺴﻨﺔِ. «
َ ﴿ ﺃﻭَﻻَ ﻳَ َﺮ ْﻭﻥَ ﺃَ ﱠﻧ ُﻬﻢُْ ﻳ ْﻔﺘَﻨُﻮﻥَ ﻓِﻲُ ﻛﻞﱢ ﻋَﺎﻡٍ ﻣﱠﺮﱠﺓً ﺃَﻭْ ﻣَ ﱠﺮ َﺗ ْﻴﻦِ ﺛُ ﻢﱠ ﻻََ ﻳﺘُﻮﺑُ ﻮﻥَ ﻭَﻻَ ﻫُ ﻢْ
ﻳَ ﱠﺬﻛﱠﺮُﻭﻥَ. ﴾
ﻭﻋﻠﻰ ﺍﻟﻀﺪﱢ ﻳﻘﻮﻝُ ﺍﻟﻤﺘﻨﺒﻲ :
ﻻ ﲢﺰﻥ
96
ﻣﻨ ﻲ ﺑﺤﻠﻤ ﻲ ﺍﻟ ﺬﻱ ﺃﻋﻄْ
ﺖ ﻟﻴ ﺖ ﺍﻟﺤ ﻮﺍﺩﺙ ﺑ ﺎﻋﺘﻨﻲ ﺍﻟﺘ ﻲ
ﻻ ﺣﻠﻴﻢ ﺇﻻ ﺫﻭ ﺗﺠﺮﺑﺔ . ﻭﺗﺠﺮﻳﺒ ﻲ
ﺃﺧ ﺬﺕْ
ﻭﻗﺎﻝ ﻣﻌﺎﻭﻳﺔ:
ﻗﺎﻝ ﺃﺑﻮ ﺗﻤﺎﻡٍ ﻓﻲ ﺍﻷﻓﺸﻴﻦ:
ﻓﻜﺄﻧﻬ ﺎ ﻓ ﻲ ﻏُﺮﺑ ﺔٍ ﻭﺇﺳ ﺎﺭِ ﻛ ﻢْ ﻧﻌﻤ ﺔٍ ﷲ ﻛﺎﻧ ﺖْ ﻋﻨ ﺪﻩُ
ﻗ ﺎﻝ ﺃﺣ ﺪُ ﺍﻟ ﺴﱠﻠﻒِ ﻟﺮﺟ ﻞٍ ﻣ ﻦ ﺍﻟﻤﺘ ﺮﻓﻴﻦ : ﺇﻧ ﻲ ﺃﺭﻯ ﻋﻠﻴ ﻚ ﻧﻌﻤ ﺔً ٬ ﻓﻘﻴﱢ ﺪْﻫ ﺎ
ﺑﺎﻟﺸﻜﺮِ.
ﻭﻟَ ﺌِﻦَ ﻛﻔَ ﺮْ ُﺗﻢِْ ﺇﻥﱠ ﻋَ ﺬَﺍﺑِﻲ ﻟَ ﺸَﺪِﻳﺪٌ ﴿ ٬ ﴾ ﻗﺎﻝ ﺗﻌ ﺎﻟﻰ ﴿ : ﻟَ ﺌِﻦ ﺷَ ﻜَ ْﺮ ُﺗﻢْ ﻷَﺯِﻳَ ﺪ ﱠﻧ ُﻜﻢَْ
ﻭَﺿَﺮَﺏَ ﺍﻟﻠّ ﻪُ ﻣَ ﺜَﻼً ﻗَﺮْﻳَ ﺔً ﻛَﺎﻧَ ﺖْ ﺁﻣِﻨَ ﺔً ﻣﱡﻄْﻤَ ِﺌﻨﱠ ﺔًَ ﻳﺄْﺗِﻴﻬَ ﺎ ﺭِﺯْ ُﻗﻬَ ﺎ ﺭَﻏَ ﺪﺍً ﻣﱢ ﻦ ﻛُ ﻞﱢ ﻣَﻜَ ﺎﻥٍ
ﺼ َﻨﻌُﻮﻥَ. ﴾ ﺨ ْﻮﻑِ ﺑِﻤَﺎ ﻛَﺎﻧُﻮﺍَْ ﻳ ْ َ ﻓﻜَﻔَﺮَﺕِْ ﺑﺄَ ْﻧﻌُﻢِ ﺍﻟﻠّﻪَِ ﻓﺄَ ﺫَﺍﻗَﻬَﺎ ﺍﻟﻠّﻪُِ ﻟﺒَﺎﺱَ ﺍﻟْﺠُﻮﻉِ ﻭَﺍﻟْ َ
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ﻛﻦ ﻧﻔﺴﻚ
ﻳﻘ ﻮﻝُ ﺍﻟ ﺪﻛﺘﻮﺭ ﺟ ﺎﻳﻤﺲ ﻏ ﻮﺭﺩﻭﻥ ﻏﻠﻴﻠﻜ ﻲ » : ﺇﻥﱠ ﻣ ﺸﻜﻠﺔ ﺍﻟﺮﻏﺒ ﺔِ ﻓ ﻲ ﺃ ْ
ﻥ
ﺗﻜ ﻮﻥ ﻧﻔ ﺴﻚ ٬ ﻫ ﻲ ﻗﺪﻳﻤ ﺔٌ ﻗِ ﺪَﻡَ ﺍﻟﺘ ﺎﺭﻳﺦ ٬ ﻭﻫ ﻲ ﻋﺎﻣﱠ ﺔٌ ﻛﺎﻟﺤﻴ ﺎﺓِ ﺍﻟﺒ ﺸﺮﻳﺔِ . ﻛﻤ ﺎ ﺃﻥﱠ
ﻣﺸﻜﻠﺔ ﻋﺪﻡِ ﺍﻟﺮﻏﺒﺔِ ﻫﻲ ﻓﻲ ﺃﻥ ﺗﻜﻮﻥ ﻧَﻔﺴﻚ ﻫﻲ ﻣﺼﺪﺭُ ﺍﻟﻜﺜﻴﺮِ ﻣ ﻦ ﺍﻟﺘ ﻮﺗﺮِ ﻭﺍﻟﻌُﻘ ﺪِ
ﺍﻟﻨﻔﺴﻴﺔِ. «
ﻭﻗﺎﻝ ﺁﺧﺮ » : ﺃﻧﺖ ﻓﻲ ﺍﻟﺨﻠﻴﻘﺔِ ﺷﻲءٌ ﺁﺧﺮُ ﻻ ﻳﺸﺒﻬﻚ ﺃﺣﺪٌ ٬ ﻭﻻ ﺗ ﺸﺒﻪُ ﺃﺣ ﺪﺍً٬
ﻷﻥﱠ ﺍﻟﺨﺎﻟﻖ – ﺟﻞّ ﻓﻲ ﻋﻼﻩ – ﻣﺎﻳﺰ ﺑ ﻴﻦ ﺍﻟﻤﺨﻠ ﻮﻗﻴﻦ . « ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ ﴿ : ﺇِﻥﱠ ﺳَْ ﻌ َﻴ ُﻜﻢْ
ﺸﺘﱠﻰ. ﴾
ﻟَ َ
ﺸﺮَ ﻛﺘﺎﺑ ﺎً ٬ﻭﺁﻻﻑ ﺍﻟﻤﻘ ﺎﻻﺕِ ﺣ ﻮﻝ ﻣﻮﺿ ﻮﻉِ ﻛﺘ ﺐ ﺇﻧﺠﻴﻠ ﻮ ﺑ ﺎﺗﺮﻱ ﺛﻼﺛ ﺔ ﻋَ
» ﺗﺪﺭﻳﺐِ ﺍﻟﻄﻔﻞِ ٬ « ﻭﻫﻮ ﻳﻘﻮﻝُ » : ﻟﻴﺲ ﻣﻦ ﺃﺣﺪٍ ﺗ ِﻌﺲٍ ﻛﺎﻟﺬﻱ ﻳﺼﺒﻮ ﺇﻟ ﻰ ﺃﻥْ ﻳﻜ ﻮﻥ
ﻏ ْﻴﺮَ ﺟﺴﺪﻩِ ﻭﺗﻔﻜﻴﺮِﻩ. « ﻏﻴْﺮ ﻧﻔﺴﻪِ ٬ ﻭ َ
ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﴿ : ﺃَﻧ َﺰﻝَِ ﻣﻦَ ﺍﻟﺴﱠﻤَﺎء ﻣَﺎء ﻓَﺴَﺎﻟَﺖْ ﺃَﻭْﺩِﻳَﺔٌِ ﺑﻘَﺪَﺭِﻫَﺎ. ﴾
ﻟﻜﻞﱟ ﺻﻔﺎﺕٌ ﻭﻣﻮﺍﻫﺐُ ﻭﻗﺪﺭﺍﺕٌ ﻓﻼ ﻳﺬﻭﺏُ ﺃﺣﺪٌ ﻓﻲ ﺃﺣﺪٍ.
ﻣ ﺎ ﻫﻜ ﺬﺍ ﺗُ ﻮ َﺭﺩُ ﻳ ﺎ ﺳ ﻌْﺪُ ﺃَ ْﻭ َﺭ َﺩﻫَ ﺎ ﺳ ﻌﺪٌ ﻭﺳ ﻌﺪٌ
ﺍﻹﺑِ ﻞْ ﻣُ ﺸﺘَﻤِﻞْ
ﺇﻧﻚَ ﺧُﻠﻘﺖ ﺑﻤﻮﺍﻫﺐ ﻣﺤﺪﱠﺩﺓٍ ﻟﺘﻮﺩﻱ ﻋﻤﻼً ﻣﺤﺪﱠﺩﺍً ٬ ﻭﻛﻤﺎ ﻗﺎﻟﻮﺍ : ﺍﻗ ﺮﺃ ﻧﻔ ﺴﻚَ٬
ﻭﺍﻋﺮﻑ ﻣﺎﺫﺍ ﺗﻘﺪﱢﻡُ.
ﻗﺎﻝ ﺃﻣﺮ ﺳﻮﻥُ ﻓﻲ ﻣﻘﺎﻟ ِﺘﻪِ ﺣﻮﻝ » ﺍﻻﻋﺘﻤ ﺎﺩِ ﻋﻠ ﻰ ﺍﻟ ﻨﻔﺲِ » : « ﺳ ﻴﺄﺗﻲ ﺍﻟﻮﻗ ﺖُ
ﺴﺪَ ﻫ ﻮ ﺍﻟﺠَﻬْ ﻞُ ٬ ﻭﺍﻟﺘﻘﻠﻴ ﺪَ ﻫ ﻮ ﺍﻟ ﺬﻱ ﻳ ﺼﻞُ ﻓﻴ ﻪ ﻋﻠ ﻢُ ﺍﻹﻧ ﺴﺎﻥِ ﺇﻟ ﻰ ﺍﻹﻳﻤ ﺎﻥِ ﺑ ﺄﻥﱠ ﺍﻟﺤََ
ﻻ ﲢﺰﻥ
97
ﺍﻻﻧﺘﺤﺎﺭُ ٬ ﻭﺃﻥ ﻳﻌﺘﺒﺮ ﻧﻔﺴﻪ ﻛﻤﺎ ﻫﻲ ﻣﻬﻤﺎ ﺗﻜﻦِ ﺍﻟﻈ ﺮﻭﻑُ ؛ ﻷﻥﱠ ﺫﺍﻙ ﻫ ﻮ ﻧ ﺼﻴﺒُﻪ.
ﻭﺃﻧﻪُ ﺭﻏﻢ ﺍﻣ ﺘﻼءِ ﺍﻟﻜ ﻮﻥ ﺑﺎﻷﺷ ﻴﺎءِ ﺍﻟ ﺼﺎﻟﺤﺔِ ٬ ﻟ ﻦْ ﻳﺤ ﺼﻞ ﻋﻠ ﻰ ﺣﺒﱠ ﺔِ ﺫُﺭﺓٍ ﺇﻻ ﺑﻌ ﺪ
ﺯﺭﺍﻋﺔِ ﻭﺭﻋﺎﻳﺔِ ﺍﻷﺭﺽِ ﺍﻟﻤﻌﻄﺎﺓِ ﻟﻪُ ٬ ﻓﺎﻟﻘﻮﻯ ﺍﻟﻜﺎﻣﻨﺔُ ﻓﻲ ﺩﺍﺧِﻠﻪِ ٬ ﻫ ﻲ ﺟﺪﻳ ﺪﺓٌ ﻓ ﻲ
ﺍﻟﻄﺒﻴﻌﺔِ ٬ ﻭﻻ ﺃﺣﺪ ﻳﻌﺮﻑُ ﻣﺪﻯ ﻗﺪﺭﺗِﻪ ٬ ﺣﺘﻰ ﻫﻮ ﻻ ﻳﻌﺮﻑُ ٬ ﺣﺘﻰ ﻳﺠﺮﱢﺏ. «
ﺴﻴَﺮَﻯ ﺍﻟﻠّﻪُ ﻋَ َﻤَﻠ ُﻜﻢْ ﻭَﺭَﺳُﻮﻟُﻪُ ﻭَﺍﻟْ ُﻤﺆْ ِﻣﻨُﻮﻥَ. ﴾
﴿ ﻭَﻗُﻞِ ﺍﻋْ َﻤﻠُﻮﺍْ ﻓَ َ
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ﻭﻗﻔــﺔ
ﻀﺪَﻙ ٬ ﻭﺗﺤﺴﱢﻦُ ﻇﻨﱠﻚ ﺑﺮﻳﱢﻚ. ﻫﺬﻩ ﺁﻳﺎﺕٌ ﺗﻘﻮﱢﻱ ﻣﻦ ﺭﺟﺎﺋِﻚ ٬ ﻭﺗﺸﺪﱡ ﻋَ ُ
ﺴ ِﻬﻢْ ﻟَ ﺎ ﺗَ ْﻘﻨَﻄُ ﻮﺍ ﻣِ ﻦ ﺭﱠﺣْﻤَ ﺔِ ﺍﻟﻠﱠ ﻪِِ ﺇﻥﱠ ﻋﻠَ ﻰ ﺃَﻧﻔُِ ُ ﴿ ﻗﻞْ ﻳَﺎ ﻋِﺒَﺎﺩِﻱَ ﺍﻟﱠﺬِﻳﻦَ ﺃَﺳْ ﺮَﻓُﻮﺍَ
ﺍﻟﻠﱠﻪََ ﻳ ْﻐﻔِﺮُ ﺍ ﻟ ﱡﺬﻧُﻮﺏَ ﺟَﻤِﻴﻌﺎً ﺇِﻧﱠﻪُ ﻫُﻮَ ﺍ ْﻟ َﻐﻔُﻮﺭُ ﺍﻟﺮﱠﺣِﻴﻢُ . ﴾
ﻇﻠَﻤُ ﻮﺍَْ ﺃ ْﻧﻔُ ﺴَﻬُﻢَْ ﺫﻛَ ﺮُﻭﺍْ ﺍﻟﻠّ ﻪَ ﻓَﺎﺳَْ ﺘﻐْﻔَﺮُﻭﺍْ ﴿ ﻭَﺍﻟﱠ ﺬِﻳﻦَ ﺇِﺫَﺍَ ﻓ َﻌﻠُ ﻮﺍْ ﻓَﺎﺣِ ﺸَﺔً ﺃَﻭَْ
ﻋﻠَﻰ ﻣَﺎَ ﻓ َﻌﻠُﻮﺍْ ﻭَ ﻫُﻢَْ ﻳ ْﻌﻠَﻤُﻮﻥَ . ﴾ ﻟِﺬُﻧُﻮ ِﺑ ِﻬﻢْ ﻭَﻣَﻦَ ﻳﻐْﻔِﺮُ ﺍﻟ ﱡﺬﻧُﻮﺏَ ﺇِﻻﱠ ﺍﻟﻠّﻪُ ﻭَﻟَﻢُْ ﻳﺼِﺮﱡﻭﺍَْ
ﻏﻔُ ﻮﺭﺍً ﺭﱠﺣِﻴﻤ ﺎً ﻈِﻠﻢْ ﻧَﻔْﺴَﻪُُ ﺛﻢﱠ ﻳَﺴْ َﺘﻐْﻔِﺮِ ﺍﻟﻠّﻪَ ﻳَﺠِ ﺪِ ﺍﻟﻠّ ﻪََ ﴿ ﻭَﻣَﻦَ ﻳﻌْ َﻤﻞْ ﺳُﻮءﺍًَ ﺃﻭْ ﻳَ ْ
. ﴾
ﻋﺒَ ﺎﺩِﻱ ﻋَﻨﱢ ﻲ ﻓَِ ﺈﻧﱢﻲ ﻗَﺮِﻳ ﺐٌ ﺃُﺟِﻴ ﺐَُ ﺩﻋْ ﻮَﺓَ ﺍﻟ ﺪﱠﺍﻉِ ﺇِﺫَﺍ ﺩَﻋَ ﺎﻥِ ﴿ ﻭَﺇِﺫَﺍ ﺳََ ﺄَﻟﻚَِ
َ ﻓ ْﻠﻴَﺴْﺘَﺠِﻴﺒُﻮﺍْ ﻟِﻲَ ﻭﻟْ ُﻴﺆْ ﻣِﻨُﻮﺍْ ﺑِﻲَ ﻟ َﻌﱠﻠ ُﻬﻢْ ﻳَﺮْﺷُﺪُﻭﻥَ . ﴾
ﺧَﻠﻔَ ﺎء ﺍﻟْ ﺄَﺭْﺽِ ﺠ َﻌُﻠﻜُ ﻢُْ
ﺸﻒُ ﺍﻟ ﺴﱡﻮءََ ﻭﻳَ ْ ﴿ ﺃَﻣﱠﻦ ﻳُﺠِﻴﺐُ ﺍﻟْﻤُ ﻀْﻄَﺮﱠ ﺇِﺫَﺍ ﺩَﻋَ ﺎﻩُ ﻭَﻳَﻜِْ
ﺃَِﺇﻟَﻪٌ ﻣﱠﻊَ ﺍﻟﻠﱠﻪَِ ﻗﻠِﻴﻼً ﻣﱠﺎ ﺗَ َﺬﻛﱠﺮُﻭﻥَ. ﴾
ﺸﻮْﻫُﻢْ ﻓَ ﺰَﺍﺩَ ُﻫﻢْ ﺇِﻳﻤَﺎﻧ ﺎً ﴿ ﺍﻟﱠﺬِﻳﻦَ ﻗَﺎﻝَ ﻟَﻬُﻢُ ﺍﻟﻨﱠﺎﺱُِ ﺇﻥﱠ ﺍﻟﻨﱠﺎﺱَ ﻗَ ﺪْ ﺟَ َﻤﻌُ ﻮﺍَْ ﻟﻜُ ﻢْ ﻓَﺎﺧَْ
ﻀﻞٍ ﻟﱠ ﻢْ
ﺴﺒُﻨَﺎ ﺍﻟﻠّ ﻪَُ ﻭ ِﻧﻌْ ﻢَ ﺍ ْﻟ َﻮﻛِﻴ ﻞُ { 173 } ﻓَ ﺎﻧ َﻘَﻠﺒُﻮﺍِْ ﺑ ِﻨﻌْﻤَ ﺔٍ ﻣﱢ ﻦَ ﺍﻟﻠّ ﻪِ ﻭَﻓَْ
ﻭَﻗَ ﺎﻟُﻮﺍْ ﺣَْ
ﻀﻞٍ ﻋَﻈِﻴﻢٍ. ﴾ ﺿﻮَﺍﻥَ ﺍﻟﻠّﻪِ ﻭَﺍﻟﻠّﻪُ ﺫُﻭَ ﻓ ْ ﺴ ُﻬﻢْ ﺳُﻮءٌ ﻭَﺍﺗﱠ َﺒﻌُﻮﺍِْ ﺭ ْ ﻳَﻤْﺴَ ْ
ﺳ ﱢﻴﺌَﺎﺕِ ﻣَ ﺎ
﴿ ﻭَﺃُ َﻓﻮﱢﺽُ ﺃَﻣْﺮِﻱِ ﺇﻟَ ﻰ ﺍﻟﻠﱠﻪِِ ﺇﻥﱠ ﺍﻟﻠﱠﻪََ ﺑﺼِﻴﺮٌ ﺑِﺎ ْﻟﻌِﺒَﺎﺩَِ { 44 } ﻓﻮَﻗَﺎﻩُ ﺍﻟﻠﱠﻪَُ
َ ﻣﻜَﺮُﻭﺍ. ﴾
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ﺭُﺏﱠ ﺿﺎﺭﺓِ ﻧﺎﻓﻌﺔٌ
ﻏﻴْﺮِ ﻣﺘﻮ ﱠﻗﻊٍ ٬ ﻭﻟ ﻮ ﻟ ﻢْ ﻳﻌْ
ﺶ ﻳﻘﻮﻝُ ﻭﻟﻴﻢ ﺟﺎﻳﻤﺲ » : ﻋﺎﻫﺎﺗُﻨﺎ ﺗﺴﺎﻋﺪُﻧﺎ ﺇﻟﻰ ﺣﺪﱟَ
ﺩﻭﺳﺘﻴﻮﻓﺴﻜﻲ ﻭﺗﻮﻟ ﺴﺘﻮﻱ ﺣﻴ ﺎﺓً ﺃﻟﻴﻤ ﺔً ﻟﻤ ﺎ ﺍﺳ ﺘﻄﺎﻋﺎ ﺃﻥْ ﻳﻜﺘﺒ ﺎ ﺭﻭﺍﻳﺎﺗِﻬﻤ ﺎ ﺍﻟﺨﺎﻟ ﺪﺓَ٬
ﻓﺎﻟﻴُﺘﻢُ ٬ ﻭﺍﻟﻌﻤﻰ ٬ ﻭﺍﻟﻐﺮﺑﺔُ ٬ ﻭﺍﻟﻔﻘﺮُ ٬ ﻗﺪ ﺗﻜ ﻮﻥُ ﺃﺳ ﺒﺎﺑﺎً ﻟﻠﻨﺒ ﻮﻍِ ﻭﺍﻻﻧﺠ ﺎﺯِ ٬ ﻭﺍﻟﺘﻘ ﺪﻡِ
ﻭﺍﻟﻌﻄﺎءِ. «
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ﻭﻳﺒﺘﻠﻲ ﺍﷲُ ﺑﻌﺾ ﺍﻟﻘﻮﻡِ ﺑ ﺎﻟﻨﻌﻢِ ﻗ ﺪ ﻳ ﻨُﻌﻢُ ﺍﷲُ ﺑ ﺎﻟﺒﻠﻮﻯ ﻭﺇ ْ
ﻥ
ﺠﺒْ ﻚَ ﺃَﻣْ ﻮَﺍُﻟ ُﻬﻢْ ﻭَﻻَ ﻳﻜﻮﻧﻮﻥ ﺳﺒﺒﺎً ﻓﻲ ﺍﻟﺸﻘﺎءَِ ﴿ : ﻓﻼَُ ﺗﻌْ ِ ﻋﻈﻤ ﺖْ
ﺇﻥﱠ ﺍﻷﺑﻨﺎء ﻭﺍﻟﺜﺮﺍءَ ٬ ﻗﺪ
ﺤﻴَﺎﺓِ ﺍﻟ ﱡﺪﻧْﻴَﺎ. ﴾
ﺃَﻭْﻻَﺩُ ُﻫﻢْ ﺇِﻧﱠﻤَﺎ ﻳُﺮِﻳﺪُ ﺍﻟﻠّﻪُِ ﻟ ُﻴﻌَ ﱢﺬ َﺑﻬُﻢ ﺑِﻬَﺎ ﻓِﻲ ﺍﻟْ َ
ﺃﻟﱠ ﻒ ﺍﺑ ﻦُ ﺍﻷﺛﻴ ﺮِ ﻛُﺘﺒ ﻪُ ﺍﻟﺮﺍﺋﻌ ﺔ ٬ ﻛ ـ » : ﺟ ﺎﻣﻊِ ﺍﻷﺻ ﻮﻝِ ٬ « ﻭ » ﺍﻟﻨﻬﺎﻳ ﺔِ٬ «
ﺑﺴﺒﺐِ ﺃﻧﻪُ ﻣُﻘْ َﻌﺪٌ.
ﻭﺃﻟﱠ ﻒ ﺍﻟﺴﺮﺧ ﺴﻲ ﻛﺘﺎﺑ ﻪ ﺍﻟ ﺸﻬﻴﺮ » ﺍﻟﻤﺒ ﺴﻮﻁ « ﺧﻤ ﺴﺔ ﻋ ﺸﺮ ﻣﺠﻠﱠ ﺪﺍً ؛ ﻷﻧ ﻪُ
ﻣﺤﺒﻮﺱٌ ﻓﻲ ﺍﻟﺠُﺐﱢ!
ﻭﻛﺘﺐ ﺍﺑﻦُ ﺍﻟﻘﻴﻢ ) ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ ( ﻭﻫﻮ ﻣﺴﺎﻓﺮٌ!
ﻭﺷﺮﺡ ﺍﻟﻘﺮﻃﺒﻲﱡ ) ﺻﺤﻴﺢ ﻣﺴﻠﻢ ( ﻭﻫﻮ ﻋﻠﻰ ﻇﻬﺮِ ﺍﻟﺴﻔﻴﻨﺔِ!
ﻭﺟُﻞﱡ ﻓﺘﺎﻭﻯ ﺍﺑﻦِ ﺗﻴﻤﻴﺔ ﻛﺘﺒﻬﺎ ﻭﻫﻮ ﻣﺤﺒﻮﺱٌ!
ﻭﺟﻤﻊ ﺍﻟﻤﺤﺪﱢﺛﻮﻥ ﻣﺌﺎﺕِ ﺍﻵﻻﻑِ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚِ ﻷﻧﻬﻢْ ﻓﻘﺮﺍءُ ﻏﺮﺑﺎءُ.
ﻭﺃﺧﺒﺮﻧ ﻲ ﺃﺣ ﺪُ ﺍﻟ ﺼﺎﻟﺤﻴﻦ ﺃﻧ ﻪ ﺳُ ﺠﻦ ﻓﺤﻔ ﻆ ﻓ ﻲ ﺳ ﺠ ِﻨﻪِ ﺍﻟﻘ ﺮﺁﻥ ﻛﻠﱠ ﻪ ٬ ﻭﻗ ﺮﺃ
ﺃﺭﺑﻌﻴﻦ ﻣﺠﻠﱠﺪﺍً!
ﻭﺃﻣﻠﻰ ﺃﺑﻮ ﺍﻟﻌﻼء ﺍﻟﻤﻌﺮﻱ ﺩﻭﺍﻭﻳﻨﻪ ﻭ ُﻛﺘُﺒﻪ ﻭﻫﻮ ﺃﻋﻤﻰ!
ﻭﻋﻤﻲ ﻃﻪ ﺣﺴﻴﻦ ﻓﻜﺘﺐ ﻣﺬﻛّﺮﺍﺗﻪ ﻭﻣﺼﻨﱠﻔﺎﺗِﻪ!
ﻭﻛﻢ ﻣﻦ ﻻﻣﻊٍ ﻋُﺰِﻝ ﻣﻦ ﻣﻨﺼﺒِﻪ ٬ ﻓﻘﺪﱠﻡ ﻟﻸﻣﺔِ ﺍﻟﻌﻠﻢ ﻭﺍﻟ ﺮﺃﻱ ﺃﺿ ﻔﺎﻑ ﻣ ﺎ ﻗ ﺪﱠﻡ
ﻣﻊ ﺍﻟﻤﻨﺼﺐِ.
ﻳﻘ ﻮﻝُ ﻓﺮﺍﻧ ﺴﻴﺲُ ﺑ ﺎﻳﻜﻮﻥ » : ﻗﻠﻴ ﻞٌ ﻣ ﻦ ﺍﻟﻔﻠ ﺴﻔﺔِ ﻳﺠﻌ ﻞُ ﺍﻹﻧ ﺴﺎﻥ ﻳﻤﻴ ﻞُ ﺇﻟ ﻰ
ﺍﻹﻟﺤﺎﺩِ ٬ ﻟﻜﻦﱠ ﺍﻟﺘﻌﻤﱡﻖ ﻓﻲ ﺍﻟﻔﻠﺴﻔﺔِ ﻳﻘﺮﱢﺏ ﻋﻘﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺪﱢﻳﻦِ. «
﴿ ﻭَﻣَﺎ ﻳَ ْﻌ ِﻘُﻠﻬَﺎِ ﺇﻟﱠﺎ ﺍﻟْﻌَﺎﻟِﻤُﻮﻥَ ِ ﴿ . ﴾ ﺇﻧﱠﻤَﺎ ﻳَﺨْﺸَﻰ ﺍﻟﻠﱠﻪَ ﻣِﻦْ ﻋِﺒَﺎﺩِﻩِ ﺍﻟْﻌُﻠَﻤَﺎء. ﴾
﴿ ﻭَﻗَﺎﻝَ ﺍﻟﱠﺬِﻳﻦَ ﺃُﻭﺗُﻮﺍ ﺍ ْﻟ ِﻌ ْﻠﻢَ ﻭَﺍﻟْﺈِﻳﻤَﺎﻥََ ﻟﻘَﺪَْ ﻟﺒِ ْﺜ ُﺘﻢْ ﻓِﻲِ ﻛﺘَ ﺎﺏِ ﺍﻟﻠﱠ ﻪِِ ﺇﻟَ ﻰ ﻳَ ﻮْﻡِ ﺍ ْﻟ َﺒﻌْ ﺚِ
. ﴾
﴿ ﻗُ ﻞِْ ﺇﻧﱠﻤَ ﺎَ ﺃﻋِﻈُﻜُ ﻢِ ﺑﻮَﺍﺣِ ﺪَﺓٍ ﺃَﻥ ﺗَﻘُﻮﻣُ ﻮﺍِ ﻟﻠﱠ ﻪِ ﻣَ ْﺜﻨَ ﻰ ﻭَﻓُ ﺮَﺍﺩَﻯ ﺛُ ﻢﱠَ ﺗﺘَ َﻔﻜﱠ ﺮُﻭﺍ ﻣَ ﺎ
ﺟﻨﱠﺔٍ . ﴾ ﺑِﺼَﺎﺣِﺒِﻜُﻢ ﻣﱢﻦِ
ﻳﻘ ﻮﻝُ ﺍﻟ ﺪﻛﺘﻮﺭُ ﺃ . ﺃ . ﺑﺮﻳ ﻞ » : ﺇﻥّ ﺃﻱﱠ ﻣ ﺆﻣﻦٍ ﺣﻘﻴﻘ ﻲ ﻟ ﻦْ ﻳُ ﺼﺎﺏ ﺑﻤ ﺮﺽٍ
ﻧﻔﺴﻲﱟ. «
ﺠ َﻌﻞَُ ﻟ ُﻬﻢُ ﺍﻟﺮﱠﺣْ َﻤﻦُ ﻭُﺩّﺍً . ﴾ ﴿ ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍَ ﻭﻋَ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِﺤَﺎﺕِ ﺳَﻴَ ْ
ﺣﻴَﺎﺓً ﻃَ ﱢﻴﺒَﺔً . ﴾ ﴿ ﻣَﻦْ ﻋَﻤِﻞَ ﺻَﺎﻟِﺤﺎً ﻣﱢﻦَ ﺫﻛَﺮٍَ ﺃﻭْ ﺃُﻧﺜَﻰ ﻭَ ﻫُﻮَ ﻣُﺆْﻣِﻦٌَ ﻓﻠَﻨُﺤْ ِﻴ َﻴﻨﱠﻪَُ
ﺴ َﺘﻘِﻴﻢٍ . ﴾ ﴿ ﻭَِﺇﻥﱠ ﺍﻟﻠﱠﻪََ ﻟﻬَﺎﺩِ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍِ ﺇﻟَﻰ ﺻِﺮَﺍﻁٍ ﻣﱡ ْ
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ﺍﻹﻳﻤﺎﻥُ ﺃﻋﻈﻢُ ﺩﻭﺍء
ﻳﻘ ﻮﻝ ﺃﺑ ﺮﺯُ ﺃﻃﺒ ﺎءِ ﺍﻟ ﻨﻔﺲِ ﺍﻟ ﺪﻛﺘﻮﺭُ ﻛ ﺎﺭﻝ ﺟ ﺎﺋﻎ ﻓ ﻲ ﺍﻟ ﺼﻔﺤﺔ ( 264 ) ﻣ ﻦ
ﻛﺘﺎﺑِ ﻪِ » ﺍﻹﻧ ﺴﺎﻥُ ﺍﻟﺤ ﺪﻳﺚُ ﻓ ﻲ ﺑﺤﺜ ﻪِ ﻋ ﻦِ ﺍﻟ ﺮﻭﺡِ » : « ﺧ ﻼﻝ ﺍﻟ ﺴﻨﻮﺍﺕِ ﺍﻟﺜﻼﺛ ﻴﻦ
ﺍﻟﻤﺎﺿﻴﺔِ ٬ ﺟﺎء ﺃﺷﺨﺎﺹٌ ﻣﻦ ﺟﻤﻴﻊِ ﺃﻗﻄﺎﺭِ ﺍﻟﻌﺎﻟﻢِ ﻻﺳﺘﺸﺎﺭﺗﻲ ٬ ﻭﻗﺪ ﻋﺎﻟﺠﺖُ ﻣﺌ ﺎﺕِ
ﺍﻟﻤﺮﺿﻰ ٬ ﻭﻣﻌﻈﻤُﻬﻢ ﻓﻲ ﻣﻨﺘﺼﻒِ ﻣﺮﺣﻠ ﺔِ ﺍﻟﺤﻴ ﺎﺓِ ٬ ﺃﻱْ ﻓ ﻮﻕ ﺍﻟﺨﺎﻣ ﺴﺔِ ﻭﺍﻟﺜﻼﺛ ﻴﻦ
ﻣﻦ ﺍﻟﻌﻤﺮِ ٬ ﻭﻟﻢْ ﻳﻜﻦْ ﺑﻴﻨﻬﻢْ ﻣﻦ ﻻ ﺗﻌﻮﺩُ ﻣﺸﻜﻠﺘُﻪ ﺇﻟ ﻰ ﺇﻳﺠ ﺎﺩِ ﻣﻠﺠ ﺄ ﺩﻳﻨ ﻲ ﻳﺘﻄﻠﱠ ﻊ ﻣ ﻦ
ﺧﻼِﻟﻪِ ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓِ ٬ ﻭﺑﺎﺳﺘﻄﺎﻋﺘﻲ ﺃﻥْ ﺃﻗﻮﻝ : ﺇﻥ ﻛﻼّ ﻣﻨﻬﻢ ﻣﺮِﺽ ﻷﱠﻧﻪُ ﻓﻘﺪ ﻣﺎ ﻣَﻨﺤ ﻪُ
ﺍﻟﺪﻳﻦُ ﻟﻠﻤﺆﻣﻨﻴﻦ ٬ ﻭﻟﻢ ﻳُﺸْﻒ ﻣﻦ ﻟﻢْ ﻳﺴﺘﻌِﺪ ﺇﻳﻤﺎﻧﻪ ﺍﻟﺤﻘﻴﻘﻲﱠ. «
﴿ ﻭَ َﻣﻦَْ ﺃﻋْﺮَﺽَ ﻋَﻦِ ﺫﻛْﺮِﻱَ ﻓِﺈﻥﱠ ﻟَﻪَُ ﻣﻌِﻴﺸَﺔً ﺿَﻨﻜﺎً. ﴾
ﺳ ُﻨ ْﻠﻘِﻲ ﻓِﻲُ ﻗﻠُﻮﺏِ ﺍﻟﱠﺬِﻳﻦََ ﻛﻔَﺮُﻭﺍْ ﺍﻟﺮﱡﻋْﺐَ ﺑِﻤَﺎ ﺃَﺷْ َﺮﻛُﻮﺍْ ﺑِﺎﻟﻠّﻪِ. ﴾ َ ﴿
ﺠﻌَ ﻞِ
ﻀﻬَﺎ ﻓَ ﻮْﻕََ ﺑﻌْ ﺾٍ ﺇِﺫَﺍ ﺃَﺧَْ ﺮﺝَ ﻳَ ﺪَﻩُ ﻟَ ﻢَْ ﻳﻜَ ﺪْ ﻳَﺮَﺍﻫَ ﺎ ﻭَﻣَ ﻦ ﻟﱠ ﻢْ ﻳَ ْ
ﻇﻠُﻤَﺎﺕٌ ﺑَ ْﻌ ُ
ُ ﴿
ﺍﻟﻠﱠﻪُ ﻟَﻪُ ﻧُﻮﺭﺍً ﻓَﻤَﺎ ﻟَﻪُ ﻣِﻦ ﻧﱡﻮﺭٍ. ﴾
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ﺍﷲُ ﻳﺠﻴﺐُ ﺍﻟﻤُﻀْﻄﺮﱠ
ﻛ ﺎﺩ ﺍﻟﻤﻬﺎﺗﻤ ﺎ ﻏﺎﻧ ﺪﻱ – ﺍﻟ ﺰﻋﻴﻢُ ﺍﻟﻬﻨ ﺪﻱﱡ ﺑﻌ ﺪ ﺑ ﻮﺫﺍ – ﻳﻨﻬ ﺎﺭُ ﻟ ﻮﻻ ﺃﻧ ﻪ ﺍﺳ ﺘﻤ ﱠﺪ
ﺍﻹﻟﻬ ﺎﻡ ﻣ ﻦ ﺍﻟﻘ ﻮﺓِ ﺍﻟﺘ ﻲ ﺗﻤﻨﺤُﻬ ﺎ ﺍﻟ ﺼﻼﺓُ ٬ ﻭﻛﻴ ﻒ ﻟ ﻲ ﺃﻥْ ﺃﻋﻠ ﻢ ﺫﻟ ﻚ ؟ ﻷﻥﱠ ﻏﺎﻧ ﺪﻱ
ﻧﻔﺴﻪُ ﻗﺎﻝ : ﻟﻮ ﻟﻢْ ﺃﺻﻞﱢ ﻷﺻﺒﺤﺖُ ﻣﺠﻨﻮﻧﺎً ﻣﻨﺬُ ﺯﻣﻦٍ ﻃﻮﻳﻞٍ.
ﻫﺬﺍ ﻭﻏﺎﻧﺪ ﻱ ﻟﻴﺲ ﻣﺴﻠﻤﺎً ٬ ﻭﺇﻧﻤ ﺎ ﻫ ﻮ ﻋﻠ ﻰ ﺿ ﻼﻟﺔٍ ٬ ﻟﻜﻨ ﻪُ ﻋﻠ ﻰ ﻣ ﺬﻫﺐِ﴿ :
ﺨِﻠﺼِﻴﻦَ ﻟَﻪُ ﺍﻟﺪﱢﻳﻦَ ﴿ . ﴾ ﺃَﻣﱠﻦ ﻳُﺠِﻴ ﺐُ ﺍﻟْﻤُ ﻀْﻄَﺮﱠ ﺇِﺫَﺍ َ ﻓﺈِﺫَﺍَ ﺭﻛِﺒُﻮﺍ ﻓِﻲ ﺍ ْﻟ ُﻔ ْﻠﻚِ ﺩَﻋَﻮُﺍ ﺍﻟﻠﱠﻪَ ﻣُ ْ
ﺨِﻠﺼِﻴﻦَ ﻟَﻪُ ﺍﻟ ﺪﱢﻳﻦَ. ﴾ َ ﺩﻋَﺎﻩُ ﴿ . ﴾ ﻭَﻇَﻨﱡﻮﺍْ ﺃَ ﱠﻧ ُﻬﻢْ ﺃُﺣِﻴﻂَِ ﺑ ِﻬﻢَْ ﺩ َ
ﻋﻮُﺍْ ﺍﻟﻠّﻪَ ﻣُ ْ
ﺳﺒﺮﺕُ ﺃﻗﻮﺍﻝ ﻋﻠﻤﺎءِ ﺍﻹﺳﻼﻡِ ﻭﻣﺆﺭﺧﻴﻬﻢ ﻭﺃﺩﺑﺎﺋِﻬﻢْ ﻓﻲ ﺍﻟﺠﻤﻠﺔِ ٬ ﻓﻠﻢْ ﺃﺟ ﺪْ ﺫﺍﻙ
ﺍﻟﻜﻼﻡ ﻋ ﻦ ﺍﻟﻘﻠ ﻖِ ﻭﺍﻻﺿ ﻄﺮﺍﺏِ ﻭﺍﻷﻣ ﺮﺍﺽِ ﺍﻟﻨﻔ ﺴﻴﺔِ ٬ ﻭﺍﻟ ﺴﺒﺐُ ﺃﻧﻬ ﻢ ﻋﺎﺷ ﻮﺍ ﻣ ﻦ
ﺩﻳ ﻨِﻬﻢْ ﻓ ﻲ ﺃﻣ ﻦ ﻭﻫ ﺪﻭءٍ ٬ ﻭﻛﺎﻧ ﺖْ ﺣﻴ ﺎﺗُﻬﻢ ﺑﻌﻴ ﺪﺓً ﻋ ﻦ ﺍﻟﺘﻌﻘﻴ ﺪِ ﻭﺍﻟﺘﻜﻠﱡ ﻒِ ﴿ : ﻭَﺍﻟﱠ ﺬِﻳﻦَ
ﻋﻠَﻰ ﻣُﺤَﻤﱠﺪٍ ﻭَ ُﻫﻮَ ﺍﻟْﺤَ ﻖﱡ ﻣِ ﻦ ﺭﱠ ﱢﺑﻬِ ﻢَْ ﻛﻔﱠ ﺮَ
ﻋَ ِﻤﻠُﻮﺍ ﺍﻟﺼﱠﺎﻟِﺤَﺎﺕِ ﻭَﺁﻣَﻨُﻮﺍ ﺑِﻤَﺎ ﻧُ ﱢﺰﻝََ ﺁ َﻣﻨُﻮﺍ ﻭَ
ﺻﻠَﺢَ ﺑَﺎ َﻟ ُﻬﻢْ . ﴾
ﺳ ﱢﻴﺌَﺎ ِﺗ ِﻬﻢْ ﻭََﺃ ْ
ﻋﻨْﻬُﻢَْ
َ
ﺍﺳﻤﻊْ ﻗﻮﻝ ﺃﺑﻲ ﺣﺎﺯﻡٍ ٬ ﺇﺫْ ﻳﻘﻮﻝُ » : ﺇﻧﻤﺎ ﺑﻴﻨﻲ ﻭﺑﻴﻦ ﺍﻟﻤﻠﻮﻙِ ﻳﻮﻡٌ ﻭﺍﺣ ﺪٌ ٬ ﺃﻣ ﺎ
ﺃﻣﺲِ ﻓﻼ ﻳﺠﺪﻭﻥ ﻟﺬﱠﺗﻪ ٬ ﻭﺃﻧﺎ ﻭﻫُﻢْ ﻣﻦْ ﻏﺪٍ ﻋﻠﻰ ﻭَﺟَﻞٍ ٬ ﻭﺇﻧﻤﺎ ﻫﻮ ﺍﻟﻴﻮﻡُ ٬ ﻓﻤﺎ ﻋ ﺴﻰ
ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻴﻮﻡُ ؟. « !
ﻻ ﲢﺰﻥ
100
ﺧﻴْﺮَ ﻫﺬﺍ ﺍﻟﻴﻮﻡٍ : ﺑﺮﻛﺘ ﻪ ﻭﻧَ ﺼْﺮَﻩُ ﻭﻧُ ﻮﺭَﻩُ ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﺍﻟﻠﻬﻢﱠ ﺇﻧﻲ ﺃﺳﺎﻟُﻚَ
ﻭﻫﺪﺍﻳﺘَﻪُ. ((
ﺸﻌِ َﺮﻥﱠ ﻄﱠﻒَْ ﻭﻟَﺎ ﻳُ ْ ﴿ ﻳَﺎَ ﺃ ﱡﻳﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍْ ﺧُﺬُﻭﺍْ ﺣِﺬْﺭَ ُﻛﻢْ ﴾ ﻭﻗﻮﻟٌﻪ ﺗﻌﺎﻟﻰ ﴿ : ﻭَ ْﻟ َﻴ َﺘﻠَ
ﺑِ ُﻜﻢْ ﺃَﺣَﺪﺍً. ﴾
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ِ ﺑﺒُﺆﺳ ﻰ ﻭﻧُﻌْﻤَ ﻰ ﻭﺍﻟﺤ ﻮﺩﺍﺙُ ﻓ ﺈﻥْ ﺗﻜ ﻦِ ﺍﻷﻳ ﺎﻡُ ﻓﻴﻨ ﺎ ﺗﺒ ﺪﱢﻟﺖْ
ﻞُ
ﻲ ﻟ ﻴﺲ ﺗﺠﻤ ﻞُ
ﺗﻔﻌ
ﻭﻻ ﺫﻟﻠﺘﻨ ﺎ ﻟﻠﺘ ﻓﻤ ﺎ ﻟﻴﱠﻨ ﺖْ ﻣﻨّ ﺎ ﻗﻨ ﺎﺓً ﺻ ﻠﻴﺒﺔ
ﺗُﺤﻤﱠ ﻞُ ﻣ ﺎﻻ ﻳُ ﺴﺘﻄﺎﻉُ ﻓﺘﺤﻤ ﻞُ ﻭﻟﻜ ﻦْ ﺭﺣﻠﻨﺎﻫ ﺎ ﻧﻔﻮﺳ ﺎً
ﻭﺻﺤﱠﺖْ ﻟﻨﺎ ﺍﻷﻋﺮﺍﺽُ ﻭﺍﻟﻨﺎﺱُ ﻛﺮﻳﻤ ﱠ ﺎﺔً
ﻭ ﻗﻴْﻨ ﺎ ﺑﺤ ﺴﻦِ ﺍﻟ ﺼﺒﺮ ﻣﻨ
ﻲ ﺃَﻣْ ِﺮﻧَ ﺎ ُ ﻓِ ﺰﱠﻝُ
ﻏﻫﻔِ ﺮَْ ﻟﻨَ ﺎُ ﺫﻧُﻮ َﺑﻨَ ﺎ ﻭَﺇِﺳْ ﺮَﺍﻓَﻨَﺎ ﻨﺎْ ﺭ ﱠﺑﻨَ ﺎ ﺍْ ﻧﻔﻮﺳُ ﻮﺍ
﴿ ﻭَﻣَ ﺎ ﻛَ ﺎﻥَ ﻗَْ ﻮَﻟ ُﻬﻢْ ﺇِﻻﱠ ﺃَﻥ ﻗَ ﺎﻟ
ﻋﻠَ ﻰ ﺍ ْﻟﻘَ ﻮْﻡِ ﺍ ْﻟﻜَ ﺎﻓِﺮِﻳﻦَ { 147 } ﻓَﺂﺗَ ﺎﻫُﻢُ ﺍﻟﻠّ ﻪُ ﺛَ ﻮَﺍﺏَ ﺍﻟ ﱡﺪﻧْﻴَﺎ
َ ﻭ َﺛﺒﱢ ﺖْ ﺃَﻗْ ﺪَﺍ َﻣﻨَﺎ ﻭﺍﻧ ﺼُﺮْﻧَﺎَ
ﺴﻦََ ﺛﻮَﺍﺏِ ﺍﻵﺧِﺮَﺓِ . ﴾ ﻭَﺣُ ْ
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ﻻ ﺗﺤﺰﻥْ ﻓﺎﻟﺤﻴﺎﺓُ ﺃﻗﺼﺮُ ﻣﻤﱠﺎ ﺗﺘﺼﻮﱠﺭُ
ﺼﺔَ ﺭﺟ ﻞ ﺃﺻ ﺎَﺑﺘْﻪ ﻗُﺮْﺣ ﺔٌ ﻓ ﻲ ﺃﻣﻌﺎﺋ ﻪ ٬ ﺑﻠ ﻎ ﻣْ
ﻦ ﺫﻛ ﺮ ﺩﺍﻳ ﻞْ ﻛ ﺎﺭﻧﻴﺠﻲ ﻗَ
ﺧﻄﻮﺭﺗِﻬﺎ ﺃﻥﱠ ﺍﻷﻃﺒﺎء ﺣﺪﱠﺩﻭﺍ ﻟﻪُ ﺃﻭﺍﻥ ﻭﻓﺎ ِﺗﻪِ ٬ ﻭﺃﻭﻋﺰُﻭﺍ ﺇﻟﻴﻪ ﺃﻥْ ﻳﺠﻬﱢ ﺰَ ﻛَ َﻔﻨَ ﻪُ . ﻗ ﺎﻝ
ﺴﻪِ : ﺇﺫﺍ : ﻭﻓﺠﺄﺓ ﺍﺗﺨﺬ » ﻫﺎﻧﻲ « ﺍﺳﻢ ﺍﻟﻤﺮﻳﺾِ – ﻗ ﺮﺍﺭﺍً ﻣﺪﻫ ﺸﺎً ﺇﻧ ﻪُ ﻓﻜﱠ ﺮَ ﻓ ﻲ ﻧﻔِ
ﻟﻢ ﻳﺒﻖ ﻟﻲ ﻓﻲ ﻫﺬﻩِ ﺍﻟﺤﻴﺎﺓِ ﺳﻮﻯ ﺃﻣﺪٍ ﻗﺼﻴﺮٍ ٬ ﻓﻠﻤﺎﺫﺍ ﻻ ﺃﺳﺘﻤﺘﻊُ ﺑﻬﺬﺍ ﺍﻷﻣﺪِ ﻋﻠ ﻰ ﻛ ﻞﱢ
ﻭﺟﻪ ؟ ﻟﻄﺎﻟﻤﺎ ﺗﻤﻨﻴﺖُ ﺃﻥْ ﺃﻃﻮﻑ ﺣﻮﻝ ﺍﻟﻌ ﺎﻟﻢِ ﻗﺒ ﻞ ﺃﻥْ ﻳ ﺪ ﺭﻛﻨﻲ ﺍﻟﻤ ﻮﺕُ ٬ ﻫ ﺎ ﻫ ﻮ ﺫﺍ
ﺍﻟﻮﻗﺖُ ﺍﻟﺬﻱ ﺃﺣﻘﱢﻖ ﻓﻴﻪ ﺃﻣﻨﻴﺘﻲ . ﻭﺍﺑﺘﺎﻉ ﺗﺬﻛﺮﺓ ﺍﻟﺴﻔﺮ ٬ ﻓﺎﺭﺗ ﺎﻉ ﺃﻃﺒ ﺎﺅﻩ ٬ ﻭﻗ ﺎﻟﻮﺍ ﻟ ﻪ
: ﺇﻧﻨﺎ ﻧﺤِﺬّﺭُﻙ ٬ ﺇﻧﻚ ﺇﻥ ﺃﻗﺪﻣﺖ ﻋﻠﻰ ﻫ ﺬﻩِ ﺍﻟﺮﺣﻠ ﺔِ ﻓ ﺴﺘﺪﻓﻦُ ﻓ ﻲ ﻗ ﺎﻉِ ﺍﻟﺒﺤ ﺮِ !! ﻟﻜﻨ ﻪ
ﺃﺟﺎﺏ : ﻛﻼ ﻟﻦْ ﻳﺤﺪﺙ ﺷﻲءٌ ﻣﻦ ﻫﺬﺍ ٬ ﻟﻘﺪْ ﻭﻋِﺪﺕُ ﺃﻗﺎﺭﺑﻲ ﺃﻻ ﻳﺪﻓﻦ ﺟﺜﻤﺎﻧﻲ ﺇﻻ ﻓﻲ
ﻣﻘﺎﺑﺮِ ﺍﻷﺳﺮﺓِ . ﻭﺭﻛﺐ » ﻫﺎﻧﻲ « ﺍﻟﺴﻔﻴﻨﺔ ٬ ﻭﻫﻮ ﻳﺘﻤﺜﱠﻞ ﺑﻘﻮﻝِ ﺍﻟﺨﻴﺎﻡِ:
ﺤﻠْ ﻮِ ﻭﻧﻘﻄ ﻊُ ﺍﻟﻌﻤ ﺮَ ﺑ ُ ﺗﻌ ﺎﻝ ﻧ ﺮﻭﻱ ﻗ ﺼﺔً ﻟﻠﺒ ﺸﺮْ
ِ ﻃ ﺴﱠ ﻮَﻤﻝُﺮْ
ﺍﻟ
ﺼﺮَ ﻓ ﻲ ﺍﻷﻋﻤ ﺎﺭ ﻗ ﱠ ﻓﻤ ﺎ ﺃﻃ ﺎﻝ ﺍﻟﻨ ﻮﻡُ ﻋﻤ ﺮﺍً
ﱞﻲ ﻏﻴﺮ ﻣﺴﻠﻢ . ﺍﻟ ﺴّﻬﺮْ
ﻭﻣ ﺎ
ﻭﻫﺬﻩ ﺃﺑﻴﺎﺕ ﻳﻘﻮﻟﻬﺎ ﻭﺛﻨ
ﻭﺑﺪﺃ ﺍﻟﺮﺟﻞُ ﺭﺣﻠﺔً ﻣُﺸﺒﻌﺔً ﺑﺎﻟﻤﺮﺡِ ﻭﺍﻟﺴﺮﻭﺭِ ٬ ﻭﺃﺭﺳﻞ ﺧﻄﺎﺑﺎً ﻟﺰﻭﺟﺘِ ﻪِ ﻳﻘ ﻮﻝُ
ﻓﻴﻪ : ﻟﻘﺪ ﺷ ﺮﺑﺖُ ﻭﺃﻛﻠ ﺖُ ﻣ ﺎ ﻟ ﺬﱠ ﻭﻃ ﺎﺏ ﻋﻠ ﻰ ﻇﻬ ﺮِ ﺍﻟ ﺴﻔﻴﻨِﺔ ٬ ﻭﺃﻧ ﺸﺪﺕُ ﺍﻟﻘ ﺼﺎﺋﺪ٬
ﻻ ﲢﺰﻥ
101
ﻭﺃﻛﻠﺖُ ﺃﻟﻮﺍﻥ ﺍﻟﻄﻌﺎﻡِ ﻛﻠﱠﻬﺎ ﺣﺘﻰ ﺍﻟﺪﱠﺳِﻢ ﺍﻟﻤﺤﻈﻮﺭ ﻣﻨﻬﺎ ٬ﻭﺗﻤﺘﻌﺖُ ﻓﻲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓِ ﺑﻤ ﺎ
ﻟﻢ ﺃﺗﻤﺘﻊْ ﺑﻪ ﻓﻲ ﻣﺎﺿﻲ ﺣﻴﺎﺗﻲ . ﺛﻢ ﻣﺎﺫﺍ؟!
ﺛ ﻢ ﻳ ﺰﻋﻢُ ﺩﺍﻳ ﻞ ﻛ ﺎﺭﻧﻴﺠﻲ ﺃﻥﱠ ﺍﻟﺮﺟ ﻞ ﺻ ﺢﱠ ﻣ ﻦ ﻋﱠﻠﺘِ ﻪِ ٬ ﻭﺃﻥﱠ ﺍﻷﺳ ﻠﻮﺏ ﺍﻟ ﺬﻱ
ﺳﺎﺭ ﻋﻠﻴﻪ ﺃﺳﻠﻮﺏٌ ﻧﺎﺟﻊٌ ﻓﻲ ﻗ ْﻬﺮِ ﺍﻷﻣﺮﺍﺽِ ﻭﻣﻐﺎﻟﺒﺔِ ﺍﻵﻻﻡِ!!
ﺇﻧﻨﻲ ﻻ ﺃﻭﺍﻓﻖُ ﻋﻠﻰ ﺃﺑﻴ ﺎﺕِ ﺍﻟﺨﻴﱠ ﺎﻡِ ٬ ﻷﻥﱠ ﻓﻴﻬ ﺎ ﺍﻧﺤﺮﺍﻓ ﺎً ﻋ ﻦ ﺍﻟ ﻨﻬﺞ ﺍﻟﺮﱠﺑ ﺎﻧﻲﱢ٬
ﻭﻟﻜ ﻦﱠ ﺍﻟﻤﻘ ﺼﻮﺩ ﻣ ﻦ ﺍﻟﻘ ﺼﺔِ : ﺃﻥ ﺍﻟ ﺴﺮﻭﺭ ﻭﺍﻟﻔ ﺮﺡ ﻭﺍﻻﺭﺗﻴ ﺎﺡ ﺃﻋ ﻈ ﻢُ ﺑﻜﺜﻴ ﺮٍ ﻣ ﻦ
ﺍﻟﻌﻘﺎﻗﻴﺮِ ﺍﻟﻄﺒﻴﱠﺔ.
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ﺍﻗﻨﻊ ﻭﺍﻫﺪﺃ
ﻗﺎﻝَ ﺍﺑﻦُ ﺍﻟﺮﻭﻣﻲﱢ:
ﺇﻧﻤ ﺎ ﺍﻟﺤِ ﺮْﺹُ ﻣﺮﻛ ﺐُ ﻗ ﺮﱠﺏ ﺍﻟﺤِ ﺮْﺹُ ﻣﺮﻛﺒ ﺎً
ﻘﻴﺎﻞُءِ ﺍﻷﺷ
ِ ﺫﻳ ﻭﻋﻠ ﻰ ﺍﻟﻤُﺘﻌﺒ ﺎﺕ ﻲّ ِ ﺸﻘ
ِ ﻳ ﺄﺗﻲ ﻟ ﻣﺮﺣﺒ ﺎً ﺑﺎﻟﻜﻔ ﺎﻑ
ﻦ ﺎْ ﺁءِﻣَ ﻦََ ﻭﻋَﻤِ ﻞَ ﺍﻟﻌﻔ
ﻫﻨﻴﺌ ﺘﺎًِﻲ ﺗُﻘَ ﱢﺮ ُﺑ ُﻜﻢْ ﻋِﻨَ ﺪﻧَﺎُ ﺯ ْﻟﻔَ ﻰِ ﺇﻟﱠ ﺎ ﻣَ
﴿ ﻭَﻣَﺎ ﺃَ ْﻣﻮَﺍُﻟ ﻜُﻢَْ ﻭﻟَﺎَ ﺃ ْﻭﻟَ ﺎﺩُﻛُﻢ ﺑِ ﺎﱠﻟ
ﻀﻌْﻒِ ﺑِﻤَﺎ ﻋَ ِﻤﻠُﻮﺍ ﻭَ ُﻫﻢْ ﻓِﻲ ﺍ ْﻟﻐُﺮُﻓَﺎﺕِ ﺁ ِﻣﻨُﻮﻥَ. ﴾ ﺻَﺎﻟِﺤﺎًَ ﻓُﺄﻭَْﻟ ِﺌﻚََ ﻟ ُﻬﻢْ ﺟَﺰَﺍء ﺍﻟ ﱢ
ﻳﻘﻮﻝ ﺩﺍﻳﻞ ﻛﺎﺭﻧﻴﺠﻲ » : ﻟﻘ ﺪْ ﺃﺛﺒ ﺖ ﺍﻹﺣ ﺼﺎءُ ﺃﻥّ ﺍﻟ َﻘﻠَ ﻖَ ﻫ ﻮ ﺍﻟﻘﺎﺋ ﻞُ ) ﺭﻗ ﻢ( 1
ﻓﻲ ﺃﻣﺮﻳﻜﺎ ٬ ﻓﻔﻲ ﺧﻼﻝِ ﺳﻨﱢﻲ ﺍﻟﺤﺮﺏِ ﺍﻟﻌﺎﻟﻤﻴﺔِ ﺍﻷﺧﻴﺮﺓُِ ٬ ﻗﺘِﻞَ ﻣﻦ ﺃﺑﻨﺎﺋِﻨ ﺎ ﻧﺤ ﻮُ ﺛﻠُ ﺚِ
ﻣﻠﻴﻮﻥ ﻣﻘﺎﺗﻞٍ ٬ ﻭﻓﻲ ﺧﻼﻝِ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓِ ﻧﻔﺴِﻬﺎ ﻗﻀﻰ ﺩﺍءُ ﺍﻟﻘﻠﺐِ ﻋﻠﻰ ﻣﻠﻴﻮﻧﻲْ ﻧ ﺴﻤﺔٍ.
ﻭﻣ ﻦ ﻫ ﺆﻻءِ ﺍﻷﺧﻴ ﺮﻳﻦ ﻣﻠﻴ ﻮﻥُ ﻧ ﺴﻤﺔٍ ﻛ ﺎﻥ ﻣﺮﺿ ﻬُﻢْ ﻧﺎﺷ ﺌﺎً ﻋ ﻦِ ﺍﻟﻘﻠ ﻖِ ﻭﺗ ﻮﺗﱡﺮِ
ﺍﻷﻋﺼﺎﺏِ. «
ﻧﻌﻢْ ﺇﻥﱠ ﻣﺮﺽ ﺍﻟﻘﻠﺐِ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺮﺋﻴﺴﻴﺔِ ﺍﻟﺘﻲ ﺣﺪﺕْ ﺑﺎﻟﺪﻛﺘﻮﺭِ » ﺃﻟﻜ ﺴﻴﺲ
ﻛﺎﺭﻳ ﻞ « ﻋﻠ ﻰ ﺃﻥ ﻳﻘ ﻮﻝ » : ﺇﻥ ﺭﺟ ﺎﻝ ﺍﻷﻋﻤ ﺎﻝِ ﺍﻟ ﺬﻳﻦ ﻻ ﻳﻌﺮﻓ ﻮﻥ ﻛﻴ ﻒ ﻳﻜ ﺎﻓﺤﻮﻥ
ﺍﻟﻘﻠﻖ ٬ ﻳﻤﻮﺗﻮﻥ ﻣﺒﻜﱢﺮﻳﻦ«
ﻭﺍﻟ ﺴﺒﺐُ ﻣﻌﻘ ﻮﻝٌ ٬ ﻭﺍﻷﺟ ﻞُ ﻣﻔ ﺮﻭﻍٌ ﻣﻨ ﻪ ﴿ : ﻭَﻣَ ﺎ ﻛَ ﺎﻥَ ﻟَِ ﻨ ْﻔﺲٍ ﺃَﻥْ ﺗَﻤُ ﻮﺕَ ﺇِﻻﱠ
ﺟﻼً. ﴾ ِ ﺑﺈِﺫْﻥِ ﺍﷲ ﻛِﺘَﺎﺑﺎً ﻣﱡﺆَ ﱠ
ﻭﻗﻠﱠﻤﺎ ﻳﻤﺮﺽُ ﺍﻟﺰﻧ ﻮﺝُ ﻓ ﻲ ﺃﻣﺮﻳﻜ ﺎ ﺃﻭ ﺍﻟ ﺼﻴﻨﻴﻮﻥ ﺑ ﺄﻣﺮﺍﺽِ ﺍﻟﻘﻠ ﺐِ ٬ ﻓﻬ ﺆﻻءِ
ﺃﻗ ﻮﺍﻡٌ ﻳﺄﺧ ﺬﻭﻥ ﺍﻟﺤﻴ ﺎﺓ ﻣﺄﺧ ﺬﺍً ﺳ ﻬﻼً ﻟﻴﱢﻨ ﺎً ٬ ﻭﺇﻧ ﻚ ﻟﺘ ﺮﻯ ﺃﻥ ﻋ ﺪﺩ ﺍﻷﻃﺒ ﺎءِ ﺍﻟ ﺬﻳﻦ
ﻳﻤﻮﺗﻮﻥ ﺑﺎﻟﺴﻜﺘﺔِ ﺍﻟﻘﻠﺒﻴ ﺔِ ﻳﺰﻳ ﺪُ ﻋ ﺸﺮﻳﻦ ﺿِ ﻌْﻔﺎً ﻋﻠ ﻰ ﻋ ﺪﺩِ ﺍﻟﻔﻼﺣ ﻴﻦ ﺍﻟ ﺬﻳﻦ ﻳﻤﻮﺗ ﻮﻥ
ﺑﺎﻟﻌﻠﱠﺔ ﻧﻔﺴِﻬﺎ ٬ ﻓﺈﻥﱠ ﺍﻷﻃﺒﺎء ﻳﺤﻴﻮْﻥ ﺣﻴﺎﺓً ﻣﺘﻮﺗﺮﺓً ﻋﻨﻴﻔ ﺔً ٬ ﻳ ﺪﻓﻌﻮﻥ ﺍﻟ ﺜﻤﻦ ﻏﺎﻟﻴ ﺎً» .
ﻃﺒﻴﺐٌ ﻳﺪﺍﻭﻱ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﻋﻠﻴﻞُ!! «
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ﺍﻟﺮﺿﺎ ﺑﻤﺎ ﺣﺼﻞ ﻳُﺬﻫﺐُ ﺍﻟﺤُﺰْﻥ
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ )) : ﻭﻻ ﻧﻘﻮﻝُ ﺇﻻ ﻣﺎ ﻳُﺮﺿﻲ ﺭﺑﱠﻨﺎ. ((
ﺇﻥﱠ ﻋﻠﻴﻚ ﻭﺍﺟﺒﺎً ﻣﻘﺪﱠﺳﺎً ٬ ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩُ ﻭﺍﻟﺘ ﺴﻠﻴﻢُ ﺇﺫﺍ ﺩﺍﻫﻤ ﻚ ﺍﻟﻤﻘ ﺪﻭﺭُ ٬ﻟﺘﻜ ﻮﻥ
ﺍﻟﻨﺘﻴﺠﺔُ ﻓﻲ ﺻﺎﻟﺤِﻚ ٬ ﻭﺍﻟﻌﺎﻗﺒﺔُ ﻟﻚ ؛ ﻷﻧﻚ ﺑﻬﺬﺍ ﺗﻨﺠ ﻮ ﻣ ﻦ ﻛﺎﺭﺛ ﺔِ ﺍﻹﺣﺒ ﺎﻁِ ﺍﻟﻌﺎﺟ ﻞِ
ﻭﺍﻹﻓﻼﺱِ ﺍﻵﺟﻞِ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻭﻣَﻔْ ﺮِﻕِ ﺭﺃﺳ ﻲ ﻗﻠ ﺖُ ﻟﻠ ﺸﱠﻴﺐ ﺸﻴْﺐ ﻻﺡ ﻭﻟﻤ ﺎ ﺭﺃﻳ ﺖُ ﺍﻟ ﱢ
ﻣﺮﺣﺒ ﻥْ ﺎ
ﺗﻨﻜﱠ ﺐ ﻋﻨ ﻲ ﺭُﻣْ ﺖُ ﺃ ﻲ
ﺑﻌﺎﺭﺿ ﺖُ
ﻭﻟ ﻮ ﺧِﻔْ ﺖُ ﺃﻧ ﻲ ﺇﻥْ ﻛَ ﻔَﻔْ
ﻳﺘﻨﻜﺒ ﺮْﻩِ ﺎ
ﺑ ﻪ ﺍﻟ ﻨﻔﺲُ ﻳﻮﻣ ﺎً ﻛ ﺎﻥ ﻟﻠﻜُ ﻲ
ُ ﺮْﻩٌ
ﺗﺤﻴﺘ
ﻭﻟﻜ ﻦ ﺇﺫﺍ ﻣ ﺎ ﺣ ﻞﱠ ﻛ
ﻦ ﺟﻠ ﺪِﻙ ﺴﻠﺨﺖ ﻣ ﺎ
ﺃﺫﻫﺒ
ِ ٬ ﻓﺈﻧ ﻪُ ﺳ ﻮﻑ ﻳﻨﻔُ ﺬُ ٬ ﻭﻟ ﻮ ﺍﻧ ﺴﺎﻣﺤﺖْ ﻓ
ﺆﻣﻦ ﺑﺎﻟﻘ ﺪﺭ ﻻ ﻣﻔ ﺮﱠ ﺇﻻ ﺃﻥ ﺗ
ﻭﺧﺮﺟﺖ ﻣﻦ ﺛﻴﺎﺑِﻚ!!
ُ ﻋﻠﻰ ﺍﻹﻧﺠﺎﺯِ « ﺣﻴﺚ ﺗ ﺴﺎءﻝ » : ﻣ ﻦْ ﻧُﻘِﻞَ ﻋﻦ ﺇﻳﻤﺮﺳﻮﻥ ﻓﻲ ﻛﺘﺎﺑﻪ » ﺍﻟﻘﺪﺭﺓ
ﺃﻳﻦَ ﺃ َﺗﺘْﻨﺎ ﺍﻟﻔﻜﺮﺓُ ﺍﻟﻘﺎﺋﻠﺔُ : ﺇﻥ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺮﻏﺪﺓ ﺍﻟﻤﺴﺘﻘﺮﺓَ ﺍﻟﻬﺎﺩﺋ ﺔ ﺍﻟﺨﺎﻟﻴ ﺔ ﻣ ﻦ ﺍﻟ ﺼﻌﺎﺏِ
ﻭﺍﻟﻌﻘﺒﺎﺕِ ﺗﺨﻠ ﻖُ ﺳ ﻌﺪﺍء ﺍﻟﺮﺟ ﺎﻝِ ﺃﻭ ﻋﻈﻤ ﺎءﻫﻢ ؟ ﺇﻥﱠ ﺍﻷﻣ ﺮ ﻋﻠ ﻰ ﺍﻟﻌﻜ ﺲِ ٬ ﻓﺎﻟ ﺬﻳﻦ
ﺍﻋﺘ ﺎﺩﻭﺍ ﺍﻟﺮﺛ ﺎء ﻷﻧﻔ ﺴﻬِﻢْ ﺳﻴﻮﺍﺻ ﻠﻮﻥ ﺍﻟﺮﺛ ﺎءَ ﻷﻧﻔ ﺴﻬﻢ ﻭﻟ ﻮ ﻧ ﺎﻣﻮﺍ ﻋﻠ ﻰ ﺍﻟﺤﺮﻳ ﺮِ٬
ﻭﺗﻘﱠﻠﺒُﻮﺍ ﻓﻲ ﺍﻟﺪﱢﻣﻘﺲِ . ﻭﺍﻟﺘﺎﺭﻳﺦُ ﻳ ﺸﻬﺪُ ﺑ ﺄﻥﱠ ﺍﻟﻌﻈﻤ ﺔ ﻭﺍﻟ ﺴﻌﺎﺩﺓ ﺍﻟﺨﺒﻴ ﺚُ ٬ ﻭﺑﻴﺌ ﺎﺕٌ ﻻ
ﻳﺘﻤﻴﺰُ ﻓﻴﻬﺎ ﺑﻴﻦ ﻃﻴﺐٍ ﻭﺧﺒﻴﺚٍ ٬ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟﺒﻴﺌ ﺎﺕَِ ﻧﺒَ ﺖَ ﺭﺟ ﺎﻝٌ ﺣﻤﻠ ﻮﺍ ﺍﻟﻤ ﺴﺆﻭﻟﻴﺎﺕِ
ﻋﻠﻰ ﺃﻛﺘﺎﻓِﻬﻢ ٬ ﻭﻟﻢ ﻳﻄﺮﺣﻮﻫﺎ ﻭﺭﺍء ﻇﻬﻮﺭِﻫﻢ. «
ﺇﻥﱠ ﺍﻟﺬﻳﻦ ﺭﻓﻌﻮﺍ ﻋﻠﻢ ﺍﻟﻬﺪﺍﻳﺔِ ﺍﻟﺮﺑﺎﻧﱠﻴﺔِ ﻓﻲ ﺍﻷ ﻳﺎﻡِ ﺍﻷﻭﻟﻰ ﻟﻠ ﺪﻋﻮﺓِ ﺍﻟﻤﺤﻤﺪﻳ ﺔ ﻫ ﻢ
ﺍﻟﻤﻮﺍﻟﻲ ﻭﺍﻟﻔﻘﺮﺍءُ ﻭﺍﻟﺒﺆﺳﺎءُ ٬ ﻭﺇﻥﱠ ﺟُ ﻞﱠ ﺍﻟ ﺬﻳﻦ ﺻ ﺎﺩﻣُﻮﺍ ﺍﻟﺰﺣ ﻒ ﺍﻹﻳﻤ ﺎﻧﻲﱠ ﺍﻟﻤﻘ ﺪﱠﺱ
ﻋَﻠ ْﻴ ِﻬﻢْ ﺁﻳَﺎﺗُﻨَﺎ ﺑَ ﱢﻴﻨَ ﺎﺕٍ ﻗَ ﺎﻝَ ﻫﻢْ ﺃﻭﻟﺌﻚ ﺍﻟﻤﺮﻣﻮﻗﻮﻥ ﻭﺍﻟﻮﺟﻬﺎءِ ﻭﺍﻟﻤﺘﺮﻓﻮﻥ ﴿ : ﻭَﺇِﺫَﺍ ﺗُ ْﺘﻠَﻰَ
ﺴﻦُ ﻧَِ ﺪ ّﻳﺎً ﴿ . ﴾ ﻭَﻗَ ﺎﻟُﻮﺍ ﻧَﺤْ ﻦُ ﺧﻴْﺮٌ ﻣﱠﻘَﺎﻣﺎً ﻭَﺃَﺣْ َ ﺍﻟﱠﺬِﻳﻦَ ﻛَﻔَﺮُﻭﺍِ ﻟﻠﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﺃَﻱﱡ ﺍ ْﻟﻔَﺮِﻳ َﻘ ْﻴﻦَِ
ﻋﻠَْ ﻴﻬِﻢ ﻣﱢ ﻦَ ﺑﻴْ ِﻨﻨَ ﺎ َ ﺃﻛْﺜَ ﺮُ ﺃَﻣْ ﻮَﺍﻻً ﻭََﺃ ْﻭﻟَ ﺎﺩﺍً ﻭَﻣَ ﺎ ﻧَﺤْ ﻦُ ﺑِﻤُﻌَ ﱠﺬﺑِﻴﻦَ ﴿ . ﴾ ﺃَﻫَ ـﺆُﻻء ﻣَ ﻦﱠ ﺍﻟﻠّ ﻪَُ
ﺧﻴْ ﺮﺍً ﻋﻠَﻢَ ﺑِﺎﻟﺸﱠﺎﻛِﺮِﻳﻦَ ﴿ . ﴾ ﻭَﻗَﺎﻝَ ﺍﻟﱠ ﺬِﻳﻦََ ﻛﻔَ ﺮُﻭﺍ ﻟِﻠﱠ ﺬِﻳﻦَ ﺁ َﻣﻨُ ﻮﺍ ﻟَ ﻮْ ﻛَ ﺎﻥََ ﺃََﻟ ْﻴﺲَ ﺍﻟﻠّﻪُِ ﺑَﺄ ْ
ﻣﱠ ﺎ ﺳََ ﺒﻘُﻮﻧَﺎِ ﺇ َﻟﻴْ ﻪِ ﴿ . ﴾ ﻗَ ﺎﻝَ ﺍﻟﱠ ﺬِﻳﻦَ ﺍﺳَْ ﺘ ْﻜﺒَﺮُﻭﺍِْ ﺇﻧﱠ ﺎ ﺑِﺎﻟﱠ ﺬِﻱَ ﺁﻣَﻨُ ﺘﻢْ ﺑِ ﻪِ ﻛَ ﺎﻓِﺮُﻭﻥَ ﴿ . ﴾
ﻭَﻗَﺎﻟُﻮﺍَ ﻟﻮْﻟَﺎ ﻧُ ﱢﺰﻝَ ﻫَﺬَﺍ ﺍﻟْﻘُﺮْﺁﻥُ ﻋَﻠَﻰ ﺭَﺟُ ﻞٍ ﻣﱢ ﻦَ ﺍﻟْﻘَْ ﺮﻳَ َﺘ ْﻴﻦِ ﻋَﻈِ ﻴﻢٍ { 31 } ﺃَﻫُ ﻢْ ﻳَﻘْ ﺴِﻤُﻮﻥَ
ﺭَﺣْﻤَﺔََ ﺭ ﱢﺑﻚَ. ﴾
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ﻭﺇﻧﻲ ﻷﺫﻛﺮُ ﺑﻴﺘﺎً ﻟﻌﻨﺘﺮﺓ ٬ ﻭﻫﻮ ﻳﺨﺒﺮُﻧﺎ ﺃﻥﱠ ﻗﻴﻤﺘﻪ ﻓﻲ ﺳﺠﺎﻳﺎﻩ ﻭﻣﺂ ِﺛﺮِﻩِ ﻭ ُﻧ ْﺒﻠِ ﻪِ ﻻ
ﻓﻲ ﺃﺻِﻠﻪِ ﻭﻋﻨﺼﺮِﻩِ ٬ ﻳﻘﻮﻝُ:
ﺃﻭْ ﺃﺳ ﻮﺩ ﺍﻟﻠ ﻮﻥِ ﺇﻧ ﻲ ﺃﺑ ﻴﺾُ ﺇﻥ ﻛﻨ ﺖُ ﻓ ﺈﻧﻲ ﺳ ﻴﺪٌَ ﻛﺮَﻣ ﺎً
ﺨﻠُ ﻖِ
***************************************** ﺍﻟ ُ
ﺇﻥْ ﻓﻘﺪﺕ ﺟﺎﺭﺣﺔً ﻣﻦ ﺟﻮﺍﺭﺣﻚ
ﻓﻘﺪْ ﺑﻘﻴﺖْ ﻟﻚ ﺟﻮﺍﺭﺡُ
ﻳﻘﻮﻝُ ﺍﺑﻦُ ﻋﺒﺎﺱ:
ﻓﻔ ﻲ ﻟ ﺴﺎﻧﻲ ﻭﺳ ﻤﻌﻲ ﺇﻥْ ﻳﺄﺧ ﺬِ ﺍﷲُ ﻣ ﻦ ﻋﻴﻨ ﻲﱠ
ٌ ﻛﺎﻟ ﺴﻴ ﻮﻒِﺭُ
ﺎ ﻧ
ﻲ ﺻ ﺎﺭﻡ ﻣﻨﻬﻤ
ﻭﻓ ﻲ ﻓﻤ ُ ﺫﻱ ﺎ
ﻧﻮﺭﻫﻤ
ﻗﻠﺒ ﻲ ﺫﻛ ﻲﱞ ﻭﻋﻘﻠ ﻲ ﻏﻴ ﺮ
ﺄﺛﻮﺷﺭَُ ﻴْﺌﺎً ﻭَﻫُ ﻮَ ﻣ ﻫُ ﻮﺍْ
َ ﴿ ﻭﻋَﺴَﻰ ﺃَﻥَ ﺗﻜْﺮَ َ ﻟﻚ ﻣﻦ ﺍﻟﻤﺼﺎﺏِ ٬ ِ ﻮﺝٍ
ﻭﻟﻌﻋﻞﱠ ﺍﻟﺨﻴﺮ ﻓﻴﻤﺎ ﺣَﺼَﻞ
ﺧﻴْﺮٌ ﱠﻟ ُﻜﻢْ. ﴾
َ
ﻳﻘﻮﻝُ ﺑﺸﱠﺎﺭُ ﺑﻦُُ ﺑ ْﺮﺩٍ:
ﻓﻠ ﻴﺲ ﺑﻌ ﺎﺭٍ ﺃﻥ ﻳُﻘ ﺎﻝ ﺿ ﺮﻳﺮُ ﻭﻋﻴﱠﺮﻧ ﻲ ﺍﻷﻋ ﺪﺍءُ ﻭﺍﻟﻌﻴ ﺐُ
ﻓ ﺈﻥﱠ ﻋﻤ ﻰ ﺍﻟﻌﻴﻨ ﻴﻦِ ﻟ ﻴﺲ ﻮ ﻓﻴﻬﻤ
ُ ﺍﻟﻤ ﺮﻭءﺓ ﺇﺫﺍ ﺃﺑ ﺼﺮ ﺍﻟﻤ ﺮء
ﻳ ﻀﻴﺮُﺮُ
ﻭﺇﻧ ﻲ ﺇﻟ ﻰ ﺗﻠ ﻚ ﺍﻟ ﺜﻼﺙِ ﻓﻘﻴ ﱡﻘ ﻰ
ﺭﺃﻳ ﺘ ﺖُ ﺍﻟﻌﻤ ﻰ ﺃﺟ ﺮﺍً ﻭﺫُﺧ ﺮﺍً ﻭﺍﻟ
ِ ﺍﺑ ﺔًﻦِ ﻋﺒ ﺎﺱٍ ﻭﺑ ﺸﱠﺎﺭِ ٬ ﻭﺑ ﻴﻦ ﻣ ﺎ ﻗﺎﻟ ﻪ ﺻ ﺎﻟﺢُ ﺑ ﻦ ﺼْﻤ ﻼﻡ ِ
ﺍﻧﻈ ﻋﺮْ ﺇﻟ ﻰ ﺍﻟﻔ ﺮﻕِ ﺑ ﻴﻦ ﻛ ﻭ
ﻋﺒﺪﺍﻟﻘﺪﻭﺱِ ﻟﻤﱠﺎ ﻋَﻤﻲ:
ﺿ ﺮﻳﺮِ ﺍﻟﻌ ﻴﻦِ ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ ﻋﻠ ﻰ ﺍﻟ ﺪﻧﻴﺎ ﺍﻟ ﺴﻼﻡُ ﻓﻤ ﺎ
ﺐُ ﻧ ﺼﻴ
ُ ﺍﻷﻣ ﻞُ ﻭﻳُﺨﻠِ ﻒُ ﻇﻨﱠ ﻪ ﺦٍ
ﻟ ﺸﻴ ﺪﱡ
ﻳﻤ ﻮﺕُ ﺍﻟﻤ ﺮءُ ﻭﻫ ﻮ ﻳُﻌَ
ﺏُ
ﺍﻟﻜ ﺬﻭﺾٍ
ﻓ ﺈﻥﱠ ﺍﻟ ﺒﻌﺾ ﻣِ ﻦ ﺑﻌ ﺷ ﻔﺎءﺎً
ّ
ﻳ ﺣُﻤﻴﻨﱢﻴﻨ ﻲ ﺍﻟﻄﺒﻴ ﺐُ
ُ ٬ ﻟﻜ ﻦﱠ ﺫﺍﻙ ِ ﻟ ﻪﺐُ
ﻗﺮﻳ
ُ ﻻ ﻣﺤﺎﻟﺔ ٬ ﻋﻠ ﻰ ﺍﻟﻘﺎﺑِ ﻞ ﻟ ﻪُ ﻭﺍﻟ ﺮﺍﻓﺾ ﻋﻴﻨ ﻲ
ﺇﻥ ﺍﻟﻘﻀﺎء ﺳﻮﻑ ﻳﻨﻔﺬ
ﻳُﺆﺟَﺮُ ﻭﻳﺴْ َﻌﺪُ ٬ ﻭﻫﺬﺍ ﻳﺄﺛﻢُ ﻭﻳﺸﻘﻰ.
ﻛﺘ ﺐ ﻋﻤ ﺮُ ﺑ ﻦ ﻋﺒ ﺪﺍﻟﻌﺰﻳﺰِ ﺇﻟ ﻰ ﻣﻴﻤ ﻮﻥ ﺑ ﻦ ﻣﻬ ﺮﺍﻥ : ﻛﺘﺒ ﺖ ﺗﻌﺰّﻳﻨ ﻲ ﻋﻠ ﻰ
ﻋﺒﺪﺍﻟﻤﻠﻚِ ٬ ﻭﻫﺬﺍ ﺃﻣﺮٌ ﻟﻢ ﺃﺯﻝ ﺃﻧﺘﻈﺮﻩُ ٬ ﻓﻠﻤّ ﺎ ﻭﻗﻊ ﻟﻢ ﺃُﻧﻜِﺮْﻩُ.
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ﺍﻷﻳﺎﻡُ ﺩُﻭﻝٌ
ﻻ ﲢﺰﻥ
104
ﻳُﺮﻭﻯ ﺃﻥّ ﺃﺣﻤﺪ ﺑ ﻦ ﺣﻨﺒ ﻞ – ﺭﺣﻤ ﻪ ﺍﷲ ﺯﺍﺭ ﺑﻘ ﻲﱠ ﺑ ﻦ ﻣﺨﻠ ﺪٍ ﻓ ﻲ ﻣ ﺮﺽٍ ﻟ ﻪ
ﺤﺔِ ﻻ ﺳُ ﻘﻢَ ﻓﻴﻬ ﺎ٬ ﻓﻘ ﺎﻝ ﻟ ﻪ » : ﻳ ﺎ ﺃﺑ ﺎ ﻋﺒ ﺪﺍﻟﺮﺣﻤﻦ ٬ ﺃﺑ ﺸﺮْ ﺑﺜ ﻮﺍﺏِ ﺍﷲِ ٬ ﺃﻳ ﺎﻡُ ﺍﻟ ﺼﱢ ﱢ
ﻭﺃﻳﺎﻡُ ﺍﻟﺴﻘﻢِ ﻻ ﺻﺤﱠﺔ ﻓﻴﻬﺎ. « ..
ﻭﺍﻟﻤﻌﻨﻰ : ﺃﻥ ﺃﻳﺎﻡ ﺍﻟﺼﺤﺔِ ﻻ ﻳﻌ ﺮﺽُ ﺍﻟﻤ ﺮﺽُ ﻓﻴﻬ ﺎ ﺑﺎﻟﺒ ﺎﻝِ ٬ ﻓﺘﻘ ﻮﻯ ﻋ ﺰﺍﺋﻢُ
ﺍﻹﻧ ﺴﺎﻥِ ٬ ﻭﺗﻜﺜ ﺮ ﺁﻣﺎﻟُ ﻪ ٬ ﻭﻳ ﺸﺘﺪﱡ ﻃﻤﻮﺣُ ﻪ . ﻭﺃﻳ ﺎﻡُ ﺍﻟﻤ ﺮﺽِ ﺍﻟ ﺸﺪﻳﺪِ ﻻ ﺗﻌ ﺮﺽُ
ﺍﻟ ﺼﺤﺔُ ﺑﺎﻟﺒ ﺎﻝِ ٬ ﻓﻴﺨ ﻴﱢﻢ ﻋﻠ ﻰ ﺍﻟ ﻨﻔﺲِ ﺿ ﻌﻒ ﺍﻷﻣ ﻞِ ٬ ﻭﺍﻧﻘﺒ ﺎﺽ ﺍﻟﻬﻤﱠ ﺔِ ﻭﺳ ﻠﻄﺎﻥ
ﺍﻟﻴ ﺄﺱ . ﻭﻗ ﻮﻝُ ﺍﻹﻣ ﺎﻡِ ﺃﺣﻤ ﺪ ﻣ ﺄﺧﻮﺫٌ ﻣ ﻦ ﻗ ﻮﻟ ﻪِ ﺗﻌ ﺎﻟﻰَ ﴿ : ﻭﻟَِ ﺌﻦْ ﺃَﺫَ ْﻗﻨَ ﺎ ﺍ ِﻹﻧْ ﺴَﺎﻥَِ ﻣﻨﱠ ﺎ
ﺭَﺣْﻤَ ﺔً ﺛُ ﻢﱠ ﻧَﺰَﻋْﻨَﺎﻫَ ﺎ ﻣِﻨْ ﻪُِ ﺇﻧﱠ ﻪُ ﻟَﻴَ ﺆُﻭﺱٌَ ﻛﻔُ ﻮﺭٌَ { 9 } ﻭﻟَِ ﺌﻦْ ﺃَﺫَﻗْﻨَ ﺎﻩُ ﻧَﻌْﻤَ ﺎءَ ﺑﻌْ ﺪَ ﺿَ ﺮﱠﺍء
ﻋﻨﱢ ﻲ ﺇِﻧﱠ ﻪَُ ﻟﻔَِ ﺮﺡٌ ﻓَﺨُ ﻮﺭٌ { 10 } ﺇِﻻﱠ ﺍﻟﱠ ﺬِﻳﻦَ ﺻَ ﺒَﺮُﻭﺍْ ﺴ ﱢﻴﺌَﺎﺕَُ ﺴﺘْﻪُ ﻟَﻴَﻘُ ﻮﻟَﻦﱠ ﺫَﻫَ ﺐَ ﺍﻟ ﱠ ﻣَ ﱠ
ﻭَﻋَ ِﻤﻠُﻮﺍْ ﺍﻟﺼﱠﺎﻟِﺤَﺎﺕُِ ﺃ ْﻭﻟَـ ِﺌﻚَ ﻟَﻬُﻢ ﱠﻣﻐْﻔِﺮَﺓٌ ﻭَﺃَﺟْﺮٌَ ﻛﺒِﻴﺮٌ. ﴾
ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆُ ﺍﺑﻦُ ﻛﺜﻴﺮٍ – ﺭﺣﻤﻪُ ﺍﷲُ » : ﻳﺨﺒ ﺮُ ﺍﷲُ ﺗﻌ ﺎﻟﻰ ﻋ ﻦ ﺍﻹﻧ ﺴﺎﻥِ ﻭﻣ ﺎ
ﻓﻴﻪِ ﻣﻦ ﺍﻟﺼﻔﺎﺕِ ﺍﻟﺬﻣﻴﻤﺔِ ٬ ﺇﻻ ﻣﻦْ ﺭﺣﻢ ﺍﷲُ ﻣﻦ ﻋﺒ ﺎﺩِﻩِ ﺍﻟﻤ ﺆﻣﻨﻴﻦ ٬ ﺃﻧ ﻪ ﺇﺫﺍ ﺃﺻ ﺎﺑﺘْﻪ
ﺷﺪﱠﺓٌ ﺑﻌﺪ ﻧﻌﻤﺔٍ ٬ ﺣﺼﻞ ﻟﻪ ﻳﺄﺱٌ ﻭﻗﻨ ﻮﻁٌ ﻣ ﻦ ﺍﻟﺨﻴ ﺮِ ﺑﺎﻟﻨ ﺴﺒﺔِ ﺇﻟ ﻰ ﺍﻟﻤ ﺴﺘﻘﺒﻞِ ٬ ﻭﻛﻔ ﺮٌ
ﻭﺟﺤﻮﺩٌ ﻟﻤﺎﺿﻲ ﺍﻟﺤﺎﻝِ ٬ ﻛﺄﻧﻪ ﻟﻢ ﻳﺮ ﺧﻴﺮﺍً ﻭﻟﻢ ﻳﺮﺝُ ﻓﺮﺟﺎً. «
ﻋﻨﱢﻲ. ﴾ ﺴ ﱢﻴﺌَﺎﺕَُ ﻭﻫﻜﺬﺍ ﺇﻥ ﺃﺻﺎﺑﺘﻪُ ﻧﻌﻤﺔٌ ﺑﻌﺪ ﻧﻘﻤﺔٍَ ﴿ : ﻟﻴَﻘُﻮ َﻟﻦﱠ ﺫَﻫَﺐَ ﺍﻟ ﱠ
ﺃﻱ ﻳﻘﻮﻝُ : ﻣﺎ ﻳﻨﺎﻟﻨﻲ ﺑﻌﺪ ﻫﺬﺍ ﺿﻴﻢٌ ﻭﻻ ﺳ ﻮءٌِ ﴿ ٬ ﺇﻧﱠﻪَُ ﻟﻔَ ِﺮﺡٌ ﻓَﺨُﻮﺭٌ. ﴾
ﺃﻱ ﻓﺮﺡ ﺑﻤﺎ ﻓﻲ ﻳﺪِﻩِ ٬ ﺑﻄﺮٌ ﻓﺨﻮﺭٌ ﻋﻠﻰ ﻏﻴ ﺮﻩ . ﻗ ﺎﻝ ﺍﷲُ ﺗﻌ ﺎﻟﻰ ﴿ : ﺇِﻻﱠ ﺍﻟﱠ ﺬِﻳﻦَ
ﺻَﺒَﺮُﻭﺍَْ ﻭﻋَ ِﻤﻠُﻮﺍْ ﺍﻟﺼﱠﺎﻟِﺤَﺎﺕُِ ﺃ ْﻭﻟَـ ِﺌﻚَ ﻟَﻬُﻢ ﻣﱠ ْﻐﻔِﺮَﺓٌ ﻭَﺃَﺟْﺮٌ ﻛَﺒِﻴﺮٌ. ﴾
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ﺳﻴﺮﻭﺍ ﻓﻲ ﺍﻷﺭﺽ
ﻗﺎﻝ ﺃﺣ ُﺪﻫُﻢْ : ﺍﻟﺴﻔﺮُ ﻳﺬﻫﺐُ ﺍﻟﻬﻤﻮﻡ.
ﻗﺎﻝ ﺍﻟﺤﺎﻓﻆُ ﺍﻟﺮﺍﻣﻬﺮﻣﺰﻱﱡ ﻓﻲ ﻛﺘﺎ ِﺑﻪِ » ﺍﻟﻤﺤ ﺪﱢﺙُ ﺍﻟﻔﺎﺿ ﻞُ ٬ « ﻓ ﻲ ﺑﻴ ﺎﻥِ ﻓﻮﺍﺋ ﺪِ
ﺍﻟﺮﺣﻠﺔِ ﻓﻲ ﻃﻠﺐِ ﺍﻟﻌﻠﻢِ ﻭﺍﻟﻤﺘﻊِ ﺍﻟﺤﺎﺻﻠﺔِ ﺑﻬﺎ ٬ ﺭ ّﺩﺍً ﻋﻠﻰ ﻣﻦ ﻛﺮِﻩ ﺍﻟﺮﺣﻠﺔ ﻭﻋﺎﺑﻬﺎ ﻣﺎ
ﻳﻠﻲ :
» ﻭﻟ ﻮ ﻋَ ﺮَﻑَ ﺍﻟﻄ ﺎﻋﻦُ ﻋﻠ ﻰ ﺃﻫ ﻞِ ﺍﻟﺮﱢﺣﻠ ﺔِ ﻣﻘ ﺪﺍﺭ ﻟ ﺬﱠﺓِ ﺍﻟﺮﱠﺍﺣ ﻞِ ﻓ ﻲ ﺭﺣﻠﺘِ ﻪِ
ﻭﻧ ﺸﺎﻃِﻪِ ﻋﻨ ﺪ ﻓ ﺼﻮِﻟﻪِ ﻣ ﻦْ ﻭﻃﻨ ﻪِ ٬ ﻭﺍﺳ ﺘﻠﺬﺍﺫِ ﺟﻤﻴ ﻊِ ﺟﻮﺍﺭﺣِ ﻪِ ٬ ﻋﻨ ﺪ ﺗ ﺼﺮﱡﻑِ
ﺍﻷﻗﻄﺎﺭِ ﻭﻏﻴﺎﺿِﻬﺎ ٬ ﻭﺣ ﺪﺍﺋِﻘِﻬﺎ ٬ ﻭﺭﻳﺎﺿِ ﻬﺎ ٬ ﻭﺗ ﺼﻔﱡﺢ ﺍﻟﻮﺟ ﻮﻩِ ٬ ﻭﻣ ﺸﺎﻫﺪﺓِ ﻣ ﺎ ﻟ ﻢْ
ﻳ ﺮ ﻣ ﻦْ ﻋﺠﺎﺋ ﺐِ ﺍﻟﺒﻠ ﺪﺍﻥِ ٬ ﻭﺍﺧ ﺘﻼﻑِ ﺍﻷﻟ ﺴﻨﺔِ ﻭﺍﻷﻟ ﻮﺍﻥِ ٬ ﻭﺍﻻﺳ ﺘﺮﺍﺣﺔِ ﻓ ﻲ ﺃﻓﻴ ﺎءِ
ﺍﻟﺤﻴﻄ ﺎﻥِ ٬ ﻭﻇ ﻼﻝِ ﺍﻟﻐﻴﻄ ﺎﻥِ ٬ ﻭﺍﻷﻛ ﻞِ ﻓ ﻲ ﺍﻟﻤ ﺴﺎﺟﺪِ ٬ ﻭﺍﻟ ﺸﺮﺏِ ﻣ ﻦ ﺍﻷﻭﺩﻳ ﺔِ٬
ﻻ ﲢﺰﻥ
105
ﻭﺍﻟﻨﻮﻡِ ﺣﻴﺚُ ﻳﺪﺭﻛﻪُ ﺍﻟﻠﻴﻞُ ٬ ﻭﺍﺳﺘﺼﺤﺎﺏِ ﻣﻦْ ﻳﺤﱡﺒﻪُ ﻓ ﻲ ﺫﺍﺕِ ﺍﷲِ ﺑ ﺴﻘﻮﻁِ ﺍﻟﺤ ﺸﻤﺔِ٬
ﻭﺗ ﺮﻙِ ﺍﻟﺘ ﺼﱡﻨﻊِ ٬ ﻭﻛ ﻞﱢ ﻣ ﺎ ﻳ ﺼﻞُ ﺇﻟ ﻰ ﻗﻠﺒ ﻪِ ﻣ ﻦ ﺍﻟ ﺴﺮﻭﺭِ ﻋ ﻦْ ﻇﻔ ﺮِﻩِ ﺑﺒﻐﻴﺘِ ﻪِ٬
ﻭﻭﺻﻮِﻟﻪِ ﺇﻟﻰ ﻣﻘﺼﺪِﻩِ ٬ ﻭﻫﺠﻮِ ﻣﻪِ ﻋﻠﻰ ﺍﻟﻤﺠﻠﺲِ ﺍﻟﺬﻱ ﺷﻤﱠﺮَ ﻟﻪُ ٬ ﻭﻗﻄ ﻊ ﺍﻟ ﺸﱡ ﱠﻘﺔَ ﺇﻟﻴ ﻪ
– ﻟﻌﻠﱠﻤَ ﻪُ ﺃﻥﱠ ﻟ ﺬﱠﺍﺕِ ﺍﻟ ﺪﻧﻴﺎ ﻣﺠﻤﻮﻋ ﺔٌ ﻓ ﻲ ﻣﺤﺎﺳ ﻦ ﺗﻠ ﻚ ﺍﻟﻤ ﺸﺎﻫﺪِ ٬ ﻭﺣ ﻼﻭﺓِ ﺗﻠ ﻚ
ﺍﻟﻤﻨﺎﻇﺮِ ٬ ﻭﺍﻗﺘﻨﺎﺹِ ﺗﻠﻚ ﺍﻟﻔﻮﺍﺋ ﺪِ ٬ ﺍﻟﺘ ﻲ ﻫ ﻲ ﻋﻨ ﺪ ﺃﻫﻠِﻬ ﺎ ﺃﺑﻬ ﻰ ﻣ ﻦْ ﺯﻫ ﺮِ ﺍﻟﺮﺑﻴ ﻊِ٬
ﻭﺃﻧﻔﺲُ ﻣﻦ ﺫﺧﺎﺋﺮِ ﺍﻟﻌِﻘﻴﺎﻥِ ٬ ﻣﻦ ﺣﻴﺚُ ﺣُﺮِﻣﻬﺎ ﺍ ﻟﻄﺎﻋﻦُ ﻭﺃﺷﺒﺎ ُﻫﻪُ. «
ﻭﺟﺎﻧِ ﺐِ ﺍﻟ ﺬﱡﻝﱠ ﺇﻥﱠ ﺍﻟ ﺬﱡﻝﱠ ﻗ ﻮﱢﺽْ ﺧﻴﺎﻣ ﻚ ﻋ ﻦْ ﺭﺑْ ﻪٍ
ﻳُﺠَﺘﻨَ ﺐُ
******************************************* ُ ﺃ ِﻫﻨْ ﺖ ﺑ ﻪِ
ﻭﻗﻔـــﺔٌ
)) ﺇﻥﱠ ﺍﷲ ﺇﺫﺍ ﺃﺣﺐﱠ ﻗﻮﻣﺎً ﺍﺑﺘﻼﻫﻢ ٬ ﻓﻤﻦْ ﺭﺿﻲ ﻓﻠ ﻪ ﺍﻟﺮﱢ ﺿ ﺎ ٬ﻭﻣ ﻦْ ﺳ ﺨﻂََ ﻓﻠَ ﻪُ
ﺍﻟﺴﱠﺨْﻂُ. ((
)) ﺃﺷﺪﱡ ﺍ ﻟﻨ ﺎﺱِ ﺑ ﻼء ﺍﻷﻧﺒﻴ ﺎءُ ٬ ﺛ ﻢﱠ ﺍﻷﻣﺜ ﻞُ ﻓﺎﻷﻣﺜ ﻞُ ﻳُﺒﺘﻠ ﻰ ﺍﻟﺮﺟ ﻞُ ﻋﻠ ﻰ ﻗ ﺪﺭِ
ﺩﻳﻨﻪِ ٬ ﻓﺈﻥْ ﻛﺎﻥ ﻓﻲ ﺩﻳﻨﻪِ ﺻﻼﺑﺔٌ ﺃﺷﺘﺪﱠ ﺑﻼﺅﻩ ٬ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺩﻳﻨﻪ ﺭﻗﱠﺔٌ ﺍﺑﺘُﻠﻲ ﻋﻠ ﻰ
ﻗﺪﺭِ ﺩﻳﻨﻪ ٬ ﻓﻤﺎ ﻳﺒﺮﺡُ ﺍﻟﺒﻼءُ ﺑﺎﻟﻌﺒﺪِ ٬ ﺣﺘﻰ ﻳﺘﺮﻛ ﻪُ ﻳﻤ ﺸﻲ ﻋﻠ ﻰ ﺍﻷﺭﺽِ ﻭﻣ ﺎ ﻋﻠﻴ ﻪ
ﺧﻄﻴﺌﺔٌ. ((
)) ﻋﺠﺒﺎً ﻷﻣﺮِ ﺍﻟ ﻤﺆﻣﻦِ ﺇﻥﱠ ﺃﻣﺮﱠﻩُ ﻛﻠﱠﻪ ﺧﻴﺮٌ !! ﻭﻟﻴﺲ ﺫﺍﻙ ﻷﺣ ﺪِ ﺇﻻ ﻟﻠﻤ ﺆﻣﻦِ٬
ﺇﻥ ﺃﺻﺎﺑﺘْﻪ ﺳﺮﱠﺍء ﺷﻜﺮ ﻓﻜﺎﻥ ﺧﻴﺮﺍً ﻟﻪ ٬ ﻭﺇﻥْ ﺃﺻﺎﺑﺘﻪُ ﺿﺮﱠﺍء ﺻﺒﺮ ﻓﻜ ﺎﻥ ﺧﻴ ﺮﺍً ﻟ ﻪ
. ((
)) ﻭﺍﻋﻠ ﻢْ ﺃﻥﱠ ﺍﻷﻣ ﺔ ﻟ ﻮ ﺍﺟﺘﻤﻌ ﺖْ ﻋﻠ ﻰ ﺃﻥْ ﻳﻨﻔﻌ ﻮﻙ ﺑ ﺸﻲءٍ ﻟ ﻢ ﻳﻨﻔﻌ ﻮﻙ ﺇﻻ
ﺑﺸﻲءٍ ﻗﺪ ﻛﺘﺐُ ﺍﷲُ ﻟﻚ ٬ ﻭﺇﻥِ ﺍﺟﺘﻤﻌ ﻮﺍ ﻋﻠ ﻰ ﺃﻥْ ﻳ ﻀﺮﱡﻭﻙ ﺑ ﺸﻲءٍ ﻟ ﻢ ﻳ ﻀﺮﻭﻙ ﺇﻻ
ﺑﺸﻲءٍ ﻗﺪْ ﻛ ﺘﺒﻪُ ﺍﷲُ ﻋﻠﻴﻚ. ((
)) ﻳُﺒﺘﻠﻰ ﺍﻟﺼﺎﻟﺤﻮﻥ ﺍﻷﻣﺜﻞُ ﻓﺎﻷﻣﺜﻞُ. ((
)) ﺍﻟﻤﺆﻣﻦُ ﻛﺎﻟﺨﺎﻣﺔِ ﻣﻦ ﺍﻟﺰﺭﻉِ ﺗُﻔﻴﱢﺌُﻬﺎ ﺍﻟﺮﻳﺢُ ﻳَﻤﻨْﺔً ﻭﻳَﺴْﺮﺓً. ((
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ﺣﺘﱠﻰ ﻓﻲ ﺳﻜﺮﺍﺕِ ﺍﻟﻤﻮﺕِ ﺗﺒﺴﱠﻢْ
ﻓﻬﺬﺍ ﺃ ﺑﻮ ﺍﻟﺮﻳﺤﺎﻥِ ﺍﻟﺒﻴﺮﻭﻧﻲﱡ ) ﺕ ٬ ( 440 ﻣﻊ ﺍﻟﻔﺴﺤﺔِ ﻓﻲ ﺍﻟﺘﻌﻤﻴﺮِ ﻓﻘ ﺪْ ﻋ ﺎﺵ
78 ﺳﻨﺔً ﻣُ ِﻜﺒّﺎً ﻋﻠﻰ ﺗﺤ ﺼﻴﻞِ ﺍﻟﻌﻠ ﻮﻡِ ٬ ﻣُﻨْ ﺼَﺒّﺎً ﺇﻟ ﻰ ﺗ ﺼﻨﻴﻒِ ﺍﻟﻜﺘ ﺐِ ٬ ﻳﻔ ﺘﺢُ ﺃﺑﻮﺍﺑﻬ ﺎ
ﻭﻳﺤﻴﻂُ ﺑﺸﻮﺍﻛﻠِﻬﺎ ﻭﺃﻗﺮﺍﺑِﻬﺎ – ﻳﻌﻨ ﻰ : ﺑﻐﻮﺍﻣ ﻀِﻬﺎ ﻭﺟﻠﻴّﺎﺗِﻬ ﺎ – ﻭﻻ ﻳﻜ ﺎﺩُ ﻳﻔ ﺎﺭﻕُ ﻳ ﺪﻩ
ﺍﻟﻘﻠﻢُ ٬ ﻭﻋﻴﻨﻪ ﺍﻟﻨﻈﺮُ ٬ ﻭﻗﻠ ﺒﻪ ﺍﻟﻔﻜ ﺮُ ٬ ﺇﻻ ﻓﻴﻤ ﺎ ﺗﻤ ﺲﱡ ﺇﻟﻴ ﻪ ﺍﻟﺤﺎﺟ ﺔُ ﻓ ﻲ ﺍﻟﻤﻌ ﺎﺵِ ﻣ ﻦْ
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ُ ﺑﻠْﻐﺔ ﺍﻟﻄﻌﺎﻡِ ﻭﻋﻠﻘﺔِ ﺍﻟﺮﻳﺎﺵِ ٬ ﺛﻢ ﻫِﺠﱢﻴﺮﺍﻩُ – ﺃﻱَ ﺩ ْﻳ َﺪ ُﻧﻪُ – ﻓﻲ ﺳﺎﺋﺮِ ﺍﻷﻳ ﺎﻡِ ﻣ ﻦ ﺍﻟ ﺴﻨﺔِ
: ﻋﻠﻢٌ ﻳُﺴﻔﺮُ ﻋﻦ ﻭﺟﻬﻪِ ﻗﻨﺎﻉ ﺍﻹﺷﻜﺎﻝِ ٬ ﻭﻳﺤﺴﺮُ ﻋﻦ ﺫﺭﺍﻋ ْﻴﺔِ ﺃﻛﻤﺎﻝُ ﺍﻹﻏﻼﻕِ.
ﺣﺪﱠﺙ ﺍﻟﻔﻘﻴﻪُ ﺃﺑﻮ ﺍﻟﺤﺴﻦِ ﻋﻠﻲﱡ ﺑ ﻦُ ﻋﻴ ﺴﻰ ٬ ﻗ ﺎﻝ : ﺩﺧﻠ ﺖُ ﻋﻠ ﻰ ﺃﺑ ﻲ ﺍﻟﺮﻳﺤ ﺎﻥِ
ﺴﻪُ ﺴﻪِ – ﺃﻱْ ﻭﻫﻮ ﻓﻲ ﻧﺰْﻉِ ﺍﻟﺮﻭﺡِ ﻗﺎﺭﺏ ﺍﻟﻤ ﻮﺕَ – ﻗ ﺪ ﺣ ﺸﺮﺟﺖْ ﻧﻔُ ﻭﻫﻮ ﻳﺠﻮﺩُ ﺑِﻨﻔْ ِ
٬ ﻭﺿ ﺎﻕ ﺑﻬ ﺎ ﺻ ﺪﺭُﻩُ ٬ ﻓﻘ ﺎﻝ ﻟ ﻲ ﻓ ﻲ ﺗﻠ ﻚ ﺍﻟﺤ ﺎﻝِ : ﻛﻴ ﻒ ﻗﻠ ﺖ ﻟ ﻲ ﻳﻮﻣ ﺎً ﺣ ﺴﺎﺏُ
ﺍﻟﺠﺪﱠﺍﺕِ ﺍﻟﻔﺎﺳﺪﺓِ ؟ ﺃﻱْ ﺍﻟﻤﻴﺮﺍﺙُ ٬ ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﻜﻮﻥُ ﻣ ﻦ ﻗِﺒ ﻞ ﺍﻷﻡﱢ ٬ ﻓﻘﻠ ﺖُ ﻟ ﻪ ﺇﺷ ﻔﺎﻗﺎً
ﻋﻠﻴﻪ : ﺃﻓﻲ ﻫﺬﻩِ ﺍﻟﺤﺎﻟﺔِ ؟ ﻗﺎﻝ ﻟﻲ : ﻳﺎ ﻫ ﺬﺍ ٬ ﺃﻭﺩﱢﻉُ ﺍﻟ ﺪﻧﻴﺎ ﻭﺃﻧ ﺎ ﻋ ﺎﻟﻢٌ ﺑﻬ ﺬﻩِ ﺍﻟﻤ ﺴﺄﻟﺔ٬
ﺃﻻ ﻳﻜ ﻮﻥ ﺧﻴ ﺮﺍً ﻣ ﻦ ﺃﻥْ ﺃﺧﻠﱢﻴﻬ ﺎ ﻭﺃﻧ ﺎ ﺟﺎﻫ ﻞٌ ﺑﻬ ﺎ ؟ ! ﻓﺄﻋ ﺪﺕُ ﺫﻟ ﻚ ﻋﻠﻴ ﻪِ ٬ ﻭﺣﻔِ ﻆَ
ﻭﻋﻠﱠﻤﻨﻲ ﻣﺎ ﻭﻋﺪ ٬ ﻭﺧﺮﺟﺖُ ﻣﻦ ﻋﻨﺪِﻩِ ﻓﺴﻤﻌﺖُ ﺍﻟﺼﺮﺍﺥ !! ﺇﻧﻬﺎ ﺍﻟﻬﻤﻢُ ﺍﻟﺘ ﻲ ﺗﺠﺘ ﺎﺡُ
ﺭﻛﺎﻡ ﺍﻟﻤﺨ ﺎﻭﻑِ.
ﻭﺍﻟﻔﺎﺭﻭﻕُ ﻋﻤﺮُ ﻓﻲ ﺳﻜﺮﺍﺕِ ﺍﻟﻤﻮﺕِ ٬ ﻳﺜﻌﺐُ ﺟﺮﺣُﻪ ﺩﻣ ﺎً ٬ ﻭﻳ ﺴﺄﻝُ ﺍﻟ ﺼﺤﺎﺑﺔ
: ﻫﻞْ ﺃﻛﻤﻞ ﺻﻼﺗﻪُ ﺃﻡْ ﻻ ؟. !
ﻭﺳﻌﺪُ ﺑﻦُ ﺍﻟﺮﺑﻴﻊ ﻓﻲ )) ﺃُﺣﺪٍ (( ﻣﻀﺮﱠﺝ ﺑﺪﻣﺎ ِﺋﻪِ ٬ ﻭﻫ ﻮ ﻳ ﺴﺄﻝُ ﻓ ﻲ ﺁﺧ ﺮِ ﺭَﻣَ ﻖٍ
ﻋﻦ ﺍﻟﺮﺳﻮﻝِ ٬ r ﺇﻧﻬﺎ ﺛﺒﺎﺗﺔُ ﺍﻟﺠﺄﺵِ ﻭﻋﻤﺎﺭُ ﺍﻟﻘﻠﺐِ!
ﻛﺄﻧ ﻚ ﻓ ﻲ ﺟﻔ ﻦِ ﺍﻟ ﺮﺩﻯ ﻭﻫ ﻮ ﻭﻗﻔ ﺖَ ﻣ ﺎ ﻓ ﻲ ﺍﻟﻤ ﻮﺕِ ﺷ ﻚﱞ
ﻧ ﺎﺋُﻙﻢُ
ﻭﻭﺟﻬُ ﻚ ﻭﺿ ﺎﺡٌ ﻭﺛﻐ ﺮ ﻒِ ﻟﻮﺍﻗ
ُ ﻛﻠﻤ ﻰ ﺗﻤ ﺮﱡ ﺑ ﻚَ ﺍﻷﺑﻄ ﺎﻝ
ﺑﺎﺳ ﻢُ ﻫﺰﻳﻤ ﺔً
ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢُ ﺑﻦُ ﺍﻟﺠﺮﺍﺡِ : ﻣﺮﺽ ﺃﺑﻮ ﻳﻮﺳﻒ ﻓﺄﺗﻴﺘُﻪ ﺃﻋ ﻮﺩُﻩ ٬ ﻓﻮﺟﺪﺗُ ﻪ ﻣُﻐْﻤ ﻰً
ﻋﻠﻴﻪِ ٬ ﻓﻠﻤﱠﺎ ﺃﻓﺎﻕ ﻗﺎﻝ ﻟﻲ : ﻣﺎ ﺗﻘﻮﻝُ ﻓﻲ ﻣﺴﺄﻟﺔٍ ؟ ﻗﻠﺖُ : ﻓﻲ ﻣﺜﻞِ ﻫ ﺬﻩ ﺍﻟﺤ ﺎﻝِ ؟ ! ﻗ ﺎﻝ
: ﻻ ﺑﺄﺱ ﻧﺪﺭﺱُ ﺑﺬﻟﻚ ﻟﻌﻠﱠﻪ ﻳﻨﺠﻮ ﺑﻪ ﻧﺎﺝٍ.
ﺛ ﻢ ﻗ ﺎﻝ : ﻳ ﺎ ﺇﺑ ﺮﺍﻫﻴﻢُ ٬ ﺃﻳﱡﻤ ﺎ ﺃﻓ ﻀﻞُ ﻓ ﻲ ﺭﻣ ﻲ ﺍﻟﺠﻤ ﺎﺭِ : ﺃﻥ ﻳﺮﻣﻴﻬ ﺎ ﺍﻟﺮﺟ ﻞُ
ﻣﺎﺷﻴﺎً ﺃﻭ ﺭﺍﻛﺒﺎً ؟ ﻗﻠﺖُ : ﺭﺍﻛﺒ ﺎً . ﻗ ﺎﻝ : ﺃﺧﻄ ﺄﺕ . ﻗﻠ ﺖُ : ﻣﺎﺷ ﻴﺎً . ﻗ ﺎﻝ : ﺃﺧﻄ ﺄﺕ.
ﻗﻠﺖُ : ﺃﻳﱡﻬﻤﺎ ﺃﻓﻀﻞُ ؟ ﻗﺎﻝ : ﻣﺎ ﻛﺎﻥ ﻳُﻮﻗﻒُ ﻋﻨﺪﻩُ ﻓﺎﻷﻓ ﻀﻞُ ﺃ ﻥْ ﻳﺮﻣﻴ ﻪ ﻣﺎﺷ ﻴﺎً ٬ ﻭﺃﻣ ﺎ
ﻣﺎ ﻛﺎﻥ ﻻ ﻳُﻮﻗﻒُ ﻋﻨﺪﻩ ٬ ﻓﺎﻷﻓﻀﻞُ ﺃﻥ ﻳﺮﻣﻴﻪ ﺭﺍﻛﺒﺎً ٬ ﺛﻢ ﻗﻤﺖُ ﻣ ﻦ ﻋﻨ ﺪﻩِ ﻓﻤ ﺎ ﺑﻠﻐ ﺖُ
ﺑﺎﺏ ﺩﺍﺭِﻩِ ﺣﺘﻰ ﺳﻤﻌﺖُ ﺍﻟﺼﺮﺍﺥ ﻋﻠﻴﻪ ﻭﺇﺫﺍ ﻫﻮ ﻗﺪْ ﻣﺎﺕ . ﺭﺣﻤﺔُ ﺍﷲ ﻋﻠﻴﻪ.
ﻗ ﺎﻝ ﺍﺣ ﺪُ ﺍﻟﻜُﺘﱠ ﺎﺏِ ﺍﻟﻤﻌﺎﺻ ﺮﻳﻦ : ﻫﻜ ﺬﺍ ﻛ ﺎﻧﻮﺍ !! ﺍﻟﻤ ﻮﺕُ ﺟ ﺎﺛﻢٌ ﻋﻠ ﻰ ﺭﺃﺱِ
ﺴﻪِ ﻭﺻ ﺪﺭِﻩِ ٬ ﻭﺍﻷﻏﻤ ﺎءُ ﺼﻪِ ٬ ﻭﺍﻟﺤ ﺸﺮﺟﺔُ ﺗ ﺸﺘﺪﱡ ﻓ ﻲ ﻧﻔِ ﺃﺣِ ﺪﻫِﻢْ ﺑﻜُﺮﺑِ ﻪِ ﻭﻏُﺼَِ
ﻭﺍﻟﻐﺸﻴﺎﻥُ ﻣﺤﻴﻂٌ ﺑﻪِ ٬ ﻓﺈﺫﺍ ﺻﺤﺎ ﺃﻭ ﺃﻓﺎﻕ ﻣﻦ ﻏﺸﻴ ِﺘﻪِ ﻟﺤﻈﺎﺕٍ ٬ ﺗ ﺴﺎءﻝ ﻋ ﻦْ ﺑﻌ ﺾِ
ﻣﺴﺎﺋﻞِ ﺍﻟﻌﻠﻢِ ﺍﻟﻔﺮﻋﱠﻴﺔِ ﺃﻭ ﺍﻟﻤﻨﺪﻭﺑﺔِ ٬ ﻟﻴﺘﻌﻠﱠﻤﻬﺎ ﺃﻭ ﻟﻴﻌﻠﱢﻤﻬﺎ ٬ ﻭﻫﻮ ﻓﻲ ﺗﻠﻚ ﺍﻟﺤﺎﻝِ ﺍﻟﺘ ﻲ
ﺃﺧﺬ ﻓﻴﻬﺎ ﺍﻟﻤﻮﺕُ ﻣﻨﻪ ﺍﻷﻧﻔﺎﺱ ﻭﺍﻟﺘﻼ ﺑﻴﺐ .
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ﻭﻳﻄ ﻴﺶُ ﻓﻴ ﻪ ﺍﻟﻨﺎﺑُِ ﻪ ﻓ ﻲ ﻣﻮﻗ ﻒٍ ﻧ ﺴﻲ ﺍﻟﺤﻠ ﻴﻢُ
ْﻄ ﺎﺭُ
ْ ﻭﻋﻘ ﻮﻟَﻬُﻢْ ﺑ ﻪ!! ﻭﻣ ﺎ ﺃﺷ ﻐﻞَ ﺧ ﻮﺍﻃﺮﻫُﻢ ِﻬﻢْ !! ﺍﻟﺒﻴ
ﺪﺍﺩﻩُ ﻳﺎ ﷲ ﺳ
ِ ﻣﺎ ﺃﻏﻠﻰ ﺍﻟﻌﻠﻢ ﻋﻠ ﻰ ﻗﻠ ﻮﺑ
ﺣﺘﻰ ﻓﻲ ﺳﺎﻋﺔِ ﺍﻟﻨﺰﻉِ ﻭﺍﻟﻤﻮﺕِ ٬ ﻟ ﻢ ﻳﺘ ﺬﻛﺮﻭﺍ ﻓﻴﻬ ﺎ ﺯﻭﺟ ﺔً ﺃﻭ ﻭﻟ ﺪﺍً ﻗﺮﻳﺒ ﺎً ﻋﺰﻳ ﺰﺍً٬
ﻭﺇﻧﻤ ﺎ ﺗ ﺬﻛﺮﻭﺍ ﺍﻟﻌﻠ ﻢ !! ﻓﺮﺣﻤ ﺔُ ﺍﷲِ ﺗﻌ ﺎﻟﻰ ﻋﻠ ﻴﻬﻢْ . ﻓﺒﻬ ﺬﺍ ﺻ ﺎﺭﻭﺍ ﺃﺋﻤ ﺔ ﻓ ﻲ ﺍﻟﻌﻠ ﻢِ
ﻭﺍﻟﺪﱢﻳﻦِ.
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ﺃﺳﺮﺍﺭُ ﺍﻟﺸﺪﺍﺋﺪِ
ﺃﻭﺭﺩ ﺍﻟﻤ ﺆﺭﺥُ ﺍﻷﺩﻳ ﺐُ ﺃﺣﻤ ﺪُ ﺑ ﻦُ ﻳﻮﺳ ﻒ ﺍﻟﻜﺎﺗ ﺐُ ﺍﻟﻤ ﺼﺮﻱﱡ ﻓ ﻲ ﻛﺘﺎﺑِِ ﻪ
ﺍﻟﻤﻌﺠ ﺐُ ﺍﻟﻔﺮﻳ ﺪُ ) ﺍﻟﻤﻜﺎﻓ ﺄﺓُ ﻭﺣ ﺴﻦُ ﺍﻟﻌُﻘﺒ ﻰ ( ﻓﻘ ﺎﻝ : ﻭﻗ ﺪْ ﻋﻠ ﻢ ﺍﻹﻧ ﺴﺎﻥُ ﺃﻥ ﺳُ ﻔﻮﺭَ
ﺍﻟﺤﺎ ﻟﺔِ – ﺃﻱ ﺍﻧﻜ ﺸﺎﻑ ﺍﻟﻐُﻤﱠ ﺔِ ﻭﺍﻟ ﺸﺪﱠﺓِ – ﻋ ﻦ ﺿ ﺪﱢﻩ ٬ ﺣَ ﺘْﻢٌ ﻻﺑ ﺪﱠ ﻣﻨ ﻪ ٬ ﻛﻤ ﺎ ﻋﻠ ﻢ ﺃﻥﱠ
ﺍﻧﺠﻼء ﺍﻟﻠﻴﻞُ ﻳ ﺴﻔﺮُ ﻋ ﻦ ﺍﻟﻨﻬ ﺎﺭ ٬ ﻭﻟﻜ ﻦﱠ ﺧ ﻮﺭ ﺍﻟﻄﺒﻴﻌ ﺔِ ﺃﺷ ﺪﱡ ﻣ ﺎ ﻳ ﻼﺯﻡُ ﺍﻟ ﻨﻔﺲ ﻋﻨ ﺪَ
ﻧﺰﻭﻝِ ﺍﻟﻜﻮﺍﺭﺙِ ٬ ﻓﺈﺫﺍ ﻟﻢ ﺗُﻌﺎﻟﺞْ ﺑﺎﻟ ﺪﻭﺍءِ ٬ ﺍﺷ ﺘﺪّﺕِ ﺍﻟﻌﻠ ﺔُ ٬ ﻭﺍﺯﺩﺍﺩﺕِ ﺍﻟﻤﺤﻨ ﺔُ ٬ ﻷﻥ
ﺍﻟﻨﻔﺲ ﺇﺫﺍ ﻟ ﻢ ﺗُ َﻌﻦْ ﻋﻨﺪ ﺍﻟﺸﺪﺍﺋﺪِ ﺑﻤﺎ ﻳﺠﺪّﺩُ ﻗُﻮﺍﻫﺎ ٬ ﺗﻮﻟﱠﻰ ﻋﻠﻴﻬﺎ ﺍﻟﻴﺄﺱُ ﻓﺄﻫﻠﻜﻬﺎ.
ﻭﺍﻟﺘﻔ ﱡﻜﺮُ ﻓﻲ ﺃﺧﺒﺎﺭِ ﻫﺬﺍ ﺍﻟﺒﺎﺏِ – ﺑ ﺎﺏِ ﺃﺧﺒ ﺎﺭِ ﻣ ﻦ ﺍﺑﺘﻠ ﻲ ﻓ ﺼﺒﺮ ٬ ﻓﻜ ﺎﻥ ﺛﻤ ﺮﺓُ
ﺻﺒﺮِﻩ ﺣﺴﻦ ﺍﻟﻌﻘﺒﻰ – ﻣﻤﱠﺎ ﻳُ ﺸﺠﱢﻊ ﺍﻟ ﻨﻔْﺲ ٬ ﻭﻳﺒﻌﺜُﻬ ﺎ ﻋ ﻦ ﻣﻼﺯﻣ ﺔِ ﺍﻟ ﺼﺒﺮِ ﻭﺣ ﺴﻦِ
ﺍﻷﺩﺏِ ﻣ ﻊ ﺍﻟ ﺮﺏﱢ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ٬ ﺑﺤ ﺴﻦِ ﺍﻟﻈ ﻦﱢ ﻓ ﻲ ﻣﻮﺍﻓ ﺎﺓِ ﺍﻹﺣ ﺴﺎﻥِ ﻋﻨ ﺪ ﻧﻬﺎﻳ ﺔِ
ﺍﻻﻣﺘﺤﺎﻥِ.
ﻭﻗﺎﻝ ﺃﻳﻀﺎً – ﻓﻲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏِ » : ﺧﺎﺗﻤﺔٌ : ﻗﺎﻝُ ﺑ ُﺰﺭْﺟﻤْ َﻬﺮُ : ﺍﻟﺸﺪﺍﺋﺪُ ﻗﺒﻞ
ﺍﻟﻤﻮﺍﻫﺐِ ٬ ﺗﺸﺒﻪُ ﺍﻟﺠﻮﻉ ﻗﺒﻞ ﺍﻟﻄﻌﺎﻡِ ٬ ﻳﺤﺲﱡ ﺑﻪِ ﻣﻮﻗُ ُﻌﻪُ ٬ ﻭﻳﻠﺬﱡ ﻣﻌﻪ ﺗﻨﺎﻭﻟﻪُ . «
ﻭﻗﺎﻝ ﺃﻓﻼﻃﻮﻥُ » : ﺍﻟﺸﺪﺍﺋﺪُ ﺗُﺼﻠِﺢُ ﻣﻦ ﺍﻟﻨﻔﺲِ ﺑﻤﻘﺪﺍﺭِ ﻣﺎ ﺗﻔﺴﺪُ ﻣﻦ ﺍﻟﻌﻴﺶِ٬
ﻭﺍﻟﺘﱠﺘﺮﱡﻑ – ﺃﻱ ﺍﻟﺘﺮﻑُ ﻭﺍﻟﺘﺮﻓﱡﻪ – ﻳﻔﺴﺪُ ﻣﻦ ﺍﻟﻨﻔﺲِ ﺑﻤﻘﺪﺍﺭِ ﻣﺎ ﻳﺼﻠﺢُ ﻣﻦ ﺍﻟﻌﻴﺶِ«
.
ﻭﻗﺎﻝ ﺃﻳﻀﺎً » : ﺣﺎﻓﻆ ﻋﻠﻰ ﻛﻞﱢ ﺻﺪﻳﻖٍ ﺃﻫﺪﺗْﻪ ﺇﻟﻴﻚ ﺍﻟﺸﺪﺍﺋﺪُ ٬ ﻭﺍﻟْﻪ ﻋﻦْ ﻛﻞﱢ
ﺻﺪﻳﻖٍ ﺃﻫﺪﺗْﻪ ﺇﻟﻴﻚ ﺍﻟﻨﻌﻤﺔُ. «
ﻭﻗﺎﻝ ﺃﻳﻀﺎً » : ﺍﻟﺘﺮﻓﱡﻔﻪُ ﻛﺎﻟﻠﻴﻞِ ٬ ﻻ ﺗﺘﺄﻣﻞْ ﻓﻴﻪ ﻣﺎ ﺗﺼﺪﺭُﻩ ﺃﻭ ﺗﺘﻨﺎﻭﻟُﻪ٬
ﻭﺍﻟﺸﺪﺓ ﻛﺎﻟﻨﻬﺎﺭِ ٬ ﺗﺮﻯ ﻓﻴﻬﺎ ﺳﻌﻴﻚ ﻭﺳﻌﻲ ﻏﻴﺮِﻙ. «
ﻭﻗﺎﻝُ ﺃﺯﺩﺷﻴﺮ » : ﺍﻟﺸﺪﱠﺓُ ﻛُﺤْﻞٌ ﺗﺮﻯ ﺑﻪ ﻣﺎ ﻻ ﺗﺮﺍﻩ ﺑﺎﻟﻨﻌﻤﺔ. «
ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎً » : ﻭﻣِﻼﻙُ ﻣﺼﻠﺤﺔِ ﺍﻷﻣﺮِ ﻓﻲ ﺍﻟﺸﺪﱠﺓِ ﺷﻴﺌﺎﻥ : ﺃﺻﻐﺮُﻫﻤﺎ ﻗﻮﺓُ
ﻗﻠﺐِ ﺻﺎﺣﺒِﻬﺎ ﻋﻠﻰ ﻣﺎ ﻳﻨﻮﺑُﻪ ٬ ﻭﺃﻋﻈﻤُﻬ ﺎ ﺣُﺴْﻦُ ﺗﻔﻮﻳﻀِﻪِ ﺇﻟﻰ ﻣﺎﻟ ِﻜﻪِ ﻭﺭﺍﺯﻗِﻪِ. «
ﻻ ﲢﺰﻥ
108
ﺤﻨْﻪ ﺇﻻ ﺑﻤﺎ ﻳﻮﺟﺐُ ﻟﻪ ﻭﺇﺫﺍ ﺻَﻤَﺪَ ﺍﻟﺮﺟﻞُ ﺑﻔﻜﺮِﻩِ ﻧَﺤْﻮَ ﺧﺎﻟﻘِﻪِ ٬ ﻋﻠﻢ ﺃﻧﻪُ ﻟﻢْ ﻳﻤﺘ ِ
ﻣﺜﻮﺑﺔً ٬ ﺃﻭ ﻳﻤﺤﱢﺺُ ﻋﻨﻪ ﻛﺒﻴﺮﺓً ٬ ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﻣﻦ ﺍﷲِ ﻓﻲ ﺃﺭﺑﺎﺡٍ ﻣﺘﺼﻠﺔٍ ٬ ﻭﻓﻮﺍﺋﺪ
ﻣﺘﺘﺎﺑﻌﺔٍ.
ﻓﺄﻣﺎ ﺇﺫﺍ ﺍﺷﺘﺪﱠ ﻓﻜﺮُﻩُ ﺗﻠﻘﺎء ﺍﻟﺨﻠﻴﻘﺔِ ٬ ﻛﺜﺮﺕْ ﺭﺫﺍﺋﻠُﻪ ٬ ﻭﺯﺍﺩ ﺗﺼﻨﱡﻌﻪ ٬ ﻭﺑﺮِﻡ
ﺑﻤﻘﺎﻣِﻪ ﻓﻴﻤﺎ ﻗﺼُﺮ ﻋﻦ ﺗﺄﻣﱡﻠﻪِ ٬ ﻭﺍﺳﺘﻄﺎﻝ ﻣﻦ ﺍﻟﻤِﺤﻦِ ﻣﺎ ﻋﺴﻰ ﺃﻥ ﻳﻨﻘﻀﻲ ﻓﻲ ﻳﻮ ِﻣﻪِ
٬ ﻭﺧﺎﻑ ﻣﻦ ﺍﻟﻤﻜﺮﻭﻩِ ﻣﺎ ﻟﻌﻠﱠﻪ ﺃﻥْ ﻳﺨﻄﺌﻪُ.
ﻭﺇﻧﻤﺎ ﺗﺼﺪﻕُ ﺍﻟﻤﻨﺎﺟﺎﺓِ ﺑﻴﻦ ﺍﻟﺮﺟﻞِ ﻭﺑﻴﻦ ﺭﱢﺑﻪِ ٬ ﻟﻌﻠ ِﻤﻪِ ﺑﻤﺎ ﻓﻲ ﺍﻟﺴﺮﺍﺋﺮِ
ﻭﺗﺄﻳﻴﺪِﻩِ ﺍﻟﺒﺼﺎﺋﺮ ٬ ﻭﻫﻲ ﺑﻴ ﻦ ﺍﻟﺮﺟﻞِ ﻭﺑﻴﻦ ﺃﺷﺒﺎ ِﻫﻪِ ﻛﺜﻴﺮﺓُ ﺍﻷﺫﻳﺔِ ٬ ﺧﺎﺭﺟﺔٌ ﻋﻦ
ﺍﻟﻤﺼﻠﺤﺔِ.
ﻭﷲِ ﺗﻌﺎﻟﻰ ﺭَﻭْﺡٌ ﻳﺄﺗﻲ ﻋﻨﺪ ﺍﻟﻴﺄﺱِ ﻣﻨﻪُ ٬ ﻳُﺼﻴﺐُ ﺑﻪ ﻣﻦْ ﻳﺸﺎءُ ﻣﻦ ﺧﻠ ِﻘﻪِ٬
ﻭﺇﻟﻴﻪِ ﺍﻟﺮﻏﺒﺔُ ﻓﻲ ﺗﻘﺮﻳﺐِ ﺍﻟﻔﺮﺝِ ٬ ﻭﺗﺴﻬﻴﻞِ ﺍﻷﻣﺮِ ٬ ﻭﺍﻟﺮﺟﻮﻉِ ﺇﻟﻰ ﺃﻓﻀﻞِ ﻣﺎ
ﺗﻄﺎﻭﻝ ﺇﻟﻴﻪ ﺍﻟﺴﱡﺆْﻝُ ٬ ﻭﻫﻮ ﺣﺴﺒﻲ ﻭﻧِﻌْﻢ ﺍﻟﻮﻛﻴﻞُ.
ﻃﺎﻟﻌﺖُ ﻛﺘﺎﺏ ) ﺍﻟﻔﺮﺝُ ﺑﻌﺪ ﺍﻟﺸﺪﺓِ ( ﻟﻠﺘﻨﻮﺧﻲﱢ ٬ ﻭﻛﺮﱠﺭﺕُ ﻗﺮﺍءﺗﻪ ﻓﺨﺮﺟﺖُ
ﻣﻨﻪ ﺑﺜﻼﺙِ ﻓﻮﺍﺋﺪَ:
ﺍﻷﻭﻟﻰ : ﺃﻥﱠ ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﻟﻜﺮﺏِ ﺳﱠﻨﺔٌ ﻣﺎﺿﻴﺔٌ ﻭﻗﻀﻴﺔٌ ﻣُﺴﻠﱠﻤﺔٌ ٬ ﻛﺎﻟﻴﺢِ ﺑﻌﺪ ﺍﻟﻠﻴﻞِ٬
ﻻ ﺷﻚﱠ ﻓﻴﻪ ﻭﻻ ﺭﻳﺐ.
ﺍﻟﺜﺎﻧﻴﺔُ : ﺃﻥﱠ ﺍﻟﻤﻜﺎﺭﻩ ﻣﻊ ﺍﻟﻐﺎﻟﺐِ ﺃﺟﻤﻞُ ﻋﺎﺋﺪﺓً ٬ ﻭﺃﺭﻓﻊُ ﻓﺎﺋﺪﺓً ﻟﻠﻌﺒﺪِ ﻓﻲ ﺩﻳِ ﻨﻪِ
ﻭﺩﻧﻴﺎﻩُ ﻣﻦ ﺍﻟﻤﺤﺎﺏﱢ.
ﺍﻟﺜﺎﻟﺔُ : ﺃﻥﱠ ﺟﺎﻟﺐ ﺍﻟﻨﻔﻊِ ﻭﺩﺍﻓﻊ ﺍﻟﻀﺮﱢ ﺣﻘﻴﻘﺔٌ ﺇﻧﻤﺎ ﻫﻮ ﺍﷲ ﺟﻞﱠ ﻓﻲ ﻋﻼﻩ ٬ ﻭﺍﻋﻠﻢْ ﺃﻥّ
ﻣﺎ ﺃﺻﺎﺑﻚ ﻟﻢ ﻳﻜﻦْ ﻟِﻴﺨﻄِﺌﻚ ﻭﻣﺎ ﺃﺧﻄﺄﻙ ﻟﻢْ ﻳﻜﻦْ ﻟﻴﺼﻴﺒﻚ.
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ﺣﻘﺎﺭﺓُ ﺍﻟﺪﻧﻴﺎ
ﻳﻘﻮﻝُ ﺍﺑﻦُ ﺍﻟﻤﺒﺎﺭﻙِ ﺍﻟﻌﺎﻟﻢُ ﺍﻟﺸﻬﻴﺮ : ﻗﺼﻴﺪﺓُ ﻋﺪﻱﱢ ﺑﻦِ ﺯﻳﺪٍ ﺃﺣﺐﱡ ﻏﻠﻲﱠ ﻣﻦ
ﻗﺼﺮِ ﺍﻷﻣﻴﺮِ ﻃﺎﻫﺮِ ﺑﻦِ ﺍﻟﺤﺴﻴﻦِ ﻟﻮ ﻛﺎﻥ ﻟﻲ.
ﻭﻫﻲ ﺍﻟﻘﺼﻴﺪﺓُ ﺍﻟﺬﺍﺋﻌﺔُ ﺍﻟﺮﺍﺋﻌﺔُ ٬ ﻭﻣﻨﻬﺎ:
ـ ﺮِ ﺃﺃﻧ ﺖ ﺍﻟﻤﺒ ﺮﱠﺅُ ﺍﻟﻤﻮﻓ ﻮﺭُ ﺃﻳﱡﻬ ﺎ ﺍﻟ ﺸﺎﻣﺖُ ﺍﻟﻤُﻌﻴﱢ ﺮُ
ـ ﺎﻡِ ﺑ ﻞْ ﺃﻧ ﺖ ﺟﺎﻫ ﻞٌ ﻣﻐ ﺮﻭﺭُ ﻦ ـ
ْ
ْ ﻟ ﻫ ﺪﻳﻚ ﺍﻟﻌﻬ ﺪُ ﺍﻟﻮﺛﻴ ﻖُ ﻣ ﺑﺎﻟﺪﱠ
ﺃﻡ
ﺍﻷﻳﱠ ـ
ﻻ ﲢﺰﻥ
109
ﺃﻱْ : ﻳﺎ ﻣﻦ ﺷﻤِﺖ ﺑﻤﺼﺎﺋﺐِ ﺍﻵﺧ ﺮﻳﻦ ٬ﻫ ﻞ ﻋﻨ ﺪﻙ ﻋﻬ ﺪٌ ﺃﻥْ ﻻ ﺗ ﺼﻴﺒﻚ ﺃﻧ ﺖ
ﻣﺼﻴﺒﺔٌ ﻣ ﺜﻠُﻬﻢ؟ ! ﺃﻡ ﻫ ﻞْ ﻣﻨﺤﺘْ ﻚ ﺍﻷﻳ ﺎﻡُ ﻣﻴﺜﺎﻗ ﺎً ﻟ ﺴﻼﻣﺘِﻚ ﻣ ﻦ ﺍﻟﻜ ﻮﺍﺭﺙِ ﻭﺍﻟﻤﺤ ﻦِ ؟!
ﻓﻠﻤﺎﺫﺍ ﺍﻟﺸﻤﺎﺗﺔُ ﺇﺫﻥْ ؟
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺼﱠﺤﻴِﺢِ )) : ﻟﻮْ ﺃﻥﱠ ﺍﻟﺪﻧﻴﺎ ﺗ ﺴﺎﻭﻱ ﻋﻨ ﺪ ﺍﷲِ ﺟﻨ ﺎﺡ ﺑﻌﻮﺿ ﺔِ٬
ﻣ ﺎ ﺳ ﻘﻰ ﻛ ﺎﻓﺮﺍً ﻣﻨﻬ ﺎ ﺷ ﺮ ﺑﺔ ﻣ ﺎءٍ . (( ﺇﻥّ ﺍﻟ ﺪﻧﻴﺎ ﻋﻨ ﺪ ﺍﷲِ ﺗﻌ ﺎﻟﻰ ﺃﻫ ﻮﻥُ ﻣ ﻦ ﺟﻨ ﺎﺡِ
ﺍﻟﺒﻌﻮﺿﺔِ ٬ ﻭﻫﺬﻩ ﺣﻘﻴﻘﺔُ ﻗﻴﻤﺘِﻬﺎ ﻭﻭﺯﻧِﻬﺎ ٬ ﻓﻠِﻢ ﺍﻟﺠﺰﻉُ ﻭﺍﻟﻬﻠﻊُ ﻋﻠﻴﻬﺎ ﻭﻣﻦ ﺃﺟﻠﻬِﺎ ؟!
ﺍﻟﺴﻌﺎﺩﺓُ : ﺃﻥْ ﺗﺸﻌﺮ ﺑﺎﻷﻣﻦِ ﻋﻠﻰ ﻧﻔﺴِﻚ ﻭﻣﺴﺘﻘﺒﻠﻚ ﻭﺃﻫﻠِﻚ ﻭﻣﻌﻴﺸﺘِﻚ ٬ ﻭﻫ ﻲ
ﻣﺠﻤﻮﻋﺔٌ ﻓﻲ ﺍﻹﻳﻤﺎﻥِ ﻭﺍﻟﺮﺿﺎ ﺍﷲِ ﻭﻗﻀﺎﺋﻪِ ﻭﻗﺪﺭﻩِ ٬ ﻭﺍﻟﻘﻨﺎﻋﺔُ : ﺍﻟﺼﺒﺮُ.
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ﻗﻴﻤﺔُ ﺍﻹﻳﻤﺎﻥِ
ﻋﻠَﻴْ ُﻜﻢْ ﺃَﻥْ ﻫَﺪَﺍ ُﻛﻢِْ ﻟ ْﻠﺈِﻳﻤَﺎﻥِ. ﴾
َ ﴿ ﺑﻞِ ﺍﻟﻠﱠﻪُ ﻳَ ُﻤﻦﱡَ
ﻣ ﻦ ﺍﻟﻨﻌ ﻴﻢِ ﺍﻟ ﺬﻱ ﻻ ﻳﺪﺭﻛُ ﻪُ ﺇﻻﱠ ﺍﻟﻔﻄﻨ ﺎءُ : ﻧﻈ ﺮُ ﺍﻟﻤ ﺴﻠﻢِ ﺇﻟ ﻰ ﺍﻟﻜ ﺎﻓﺮِ ٬ ﻭﺗ ﺬﻛﱡﺮُ
ﻧﻌﻤﺔِ ﺍﷲِ ﻓﻲ ﺍﻟﻬﺪﺍﻳﺔِ ﺇﻟﻰ ﺩ ﻳﻦ ﺍﻹﺳ ﻼﻡِ ٬ ﻭﺃﻥﱠ ﺍﷲ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ﻟ ﻢ ﻳﻘ ﱢﺪﺭْ ﻟ ﻚ ﺃﻥْ ﺗﻜ ﻮﻥ
ﻛﻬﺬﺍ ﺍﻟﻜﺎﻓﺮِ ﻓﻲ ﻛﻔﺮِﻩ ﺑﺮﺑﱢﻪ ﻭﺗﻤﺮﱡﺩﻩِ ﻋﻠﻴ ﻪِ ٬ ﻭﺇﻟﺤ ﺎﺩِﻩ ﻓ ﻲ ﺁﻳﺎﺗِ ﻪ ٬ ﻭﺟﺤ ﻮﺩِ ﺻ ﻔﺎﺗِﻪ٬
ﻭﻣﺤﺎﺭﺑﺘِﻪ ﻟﻤﻮﻻﻩُ ﻭﺧﺎﻟﻘِﻪ ﻭﺭﺍﺯﻗِﻪ ٬ ﻭﺗﻜﺬﻳﺒِ ﻪ ﻟﺮﺳ ﻠِﻪ ﻭﻛﺘﺒ ﻪ ٬ ﻭﻋ ﺼﻴﺎ ِﻧﻪِ ﺃﻭﺍﻣ ﺮﻩُ٬
ﺛ ﻢ ﺗ ﺬ ﱠﻛﺮْ ﺃﻧ ﺖ ﺃﻧﱠ ﻚ ﻣ ﺴﻠﻢٌ ﻣﻮﺣﱢ ﺪٌ ٬ ﺗ ﺆﻣﻦُ ﺑ ﺎﷲِ ﻭﺭﺳ ﻮﻟﻪِ ﻭﺍﻟﻴ ﻮﻡِ ﺍﻵﺧ ﺮِ ٬ ﻭﺗ ﺆﺩﱢﻱ
ﺍﻟﻔﺮﺍﺋﺾ ﻭﻟﻮ ﻋﻠﻰ ﺗﻘﺼﻴﺮٍ ٬ ﻓﺈﻥﱠ ﻫ ﺬﺍ ﻓ ﻲ ﺣ ﺪﱢ ﺫﺍﺗ ﻪ ﻧﻌﻤ ﺔٌ ﻻ ﺗُﻘ ﺪﱠﺭ ﺑ ﺜﻤﻦ ﻭﻻ ﺗُﺒ ﺎﻉُ
ﺑﻤﺎﻝٍ ٬ ﻭﻻ ﺗﺪﻭﺭُ ﻓﻲ ﺍﻟﺤﺴﺒﺎﻥِ ٬ ﻭﻟﻴﺲ ﻟﻬﺎ ﺷﺒﻴﻪٌ ﻓﻲ ﺍﻷﻋﻴﺎﻥِ ﴿ : ﺃَﻓَﻤَ ﻦ ﻛَ ﺎﻥَُ ﻣﺆْﻣِﻨ ﺎً
ﺴ َﺘﻮُﻭﻥَ. ﴾ ﻛَﻤَﻦ ﻛَﺎﻥَ ﻓَﺎﺳِﻘﺎً ﻟﱠﺎ ﻳَ ْ
ﺣﺘﻰ ﺫﻛﺮ ﺑﻌﺾُ ﺍﻟﻤﻔﺴﺮﻳﻦ ﺃﻥﱠِ ﻣﻦْ ﻧﻌﻴﻢِ ﺃﻫﻞِ ﺍﻟﺠﱠﻨﺔِ ﻧﻈُﺮﻫﻢ ﺇﻟﻰ ﺃﻫِﻞ ﺍﻟﻨﺎﺭِ٬
ﻓﻴﺸﻜﺮﻭﻥ ﺭﺑﱠﻬﻢ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻌﻴﻢِ » : ﻭﺑﻀﺪﱢﻫﺎ ﺗﺘﻤﻴﺰُ ﺍﻷﺷﻴﺎءُ. «
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ﻭﻗﻔـــﺔٌ
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲُ : ﺃﻱْ ﻻ ﻣﻌﺒﻮﺩ ﺑﺤﻖﱟ ﺇﻻ ﺍﷲُ ﺳ ﺒﺤﺎﻧﻪُ ﻭﺗﻌ ﺎﻟ ﻰ ٬ ﻟﺘﻔ ﺮﱡﺩِﻩِ ﺑ ﺼﻔﺎﺕِ
ﺍﻷﻟﻮﻫﱠﻴﺔِ ٬ ﻭﻫﻲ ﺻﻔﺎﺕُ ﺍﻟﻜﻤﺎﻝِ.
ﺭﻭﺡُ ﻫ ﺬﻩ ﺍﻟﻜﻠﻤ ﺔِ ﻭﺳ ﺮﱡﻫﺎ : ﺇﻓ ﺮﺍﺩُ ﺍﻟ ﺮﺏﱢ – ﺟ ﻞﱠ ﺛﻨ ﺎﺅﻩ ﻭﺗﻘﺪﱠﺳ ﺖْ ﺃﺳ ﻤﺎﺅُﻩ٬
ﻭﺗﺒ ﺎﺭﻙ ﺍﺳ ﻤُﻪ ٬ ﻭﺗﻌ ﺎﻟﻰ ﺟ ﺪﱡﻩ ٬ ﻭﻻ ﺇﻟ ﻪ ﻏﻴ ﺮُﻩُ – ﺑﺎﻟﻤﺤﺒ ﺔِ ﻭﺍﻹﺟ ﻼﻝِ ﻭﺍﻟﺘﻌﻈ ﻴﻢِ٬
ﻭﺍﻟﺨ ﻮﻑِ ﻭﺍﻟﺮﺟ ﺎءِ ٬ ﻭﺗﻮﺍﺑ ﻊِ ﺫﻟ ﻚ ﻣ ﻦ ﺍﻟﺘﻮﻛّ ﻞِ ﻭﺍﻹ ﻧﺎﺑ ﺔِ ﻭﺍﻟﺮﻏﺒ ﺔِ ﻭﺍﻟﺮﻫﺒ ﺔِ ٬ ﻓ ﻼ
ﻳُﺤﺐﱡ ﺳﻮﺍﻩُ ٬ ﻭﻛ ﻞﱡ ﻣ ﺎ ﻳُﺤ ﺐﱡ ﻏﻴ ﺮُﻩ ﻓﺈﻧﻤ ﺎ ﻳُﺤ ﺐﱡ ﺗﺒﻌ ﺎً ﻟﻤﺤﺒﺘِ ﻪ ٬ ﻭﻛﻮﻧِ ﻪ ﻭﺳ ﻴﻠﺔً ﺇﻟ ﻰ
ﻻ ﲢﺰﻥ
110
ﺯﻳ ﺎﺩﺓِ ﻣﺤﺒﺘِ ﻪ ٬ ﻭﻻ ﻳُﺨ ﺎﻑُ ﺳ ﻮﺍﻩُ ﻭﻻ ﻳُﺮﺟ ﻰ ﺳ ﻮﺍﻩُ ٬ ﻭﻻ ﻳُﺘﻮﻛﱠ ﻞ ﺇﻻ ﻋﻠﻴ ﻪِ ٬ ﻭﻻ
ﻳُﺮﻏ ﺐُ ﺇﻻ ﺇﻟﻴ ﻪِ ٬ ﻭﻻ ﻳُﺮﻫ ﺐُ ﺇﻻ ﻣﻨ ﻪُ ٬ ﻭﻻ ﻳُﺤﻠ ﻒُ ﺇﻻ ﺑﺎﺳِ ﻤﻪِ ٬ ﻭﻻ ﻳُﻨ ﺬﺭُ ﺇﻻ ﻟ ﻪُ٬
ﻭﻻ ﻳُﺘ ﺎﺏُ ﺇﻻ ﺇﻟﻴ ﻪِ ٬ ﻭﻻ ﻳُﻄ ﺎﻉُ ﺇﻻ ﺃﻣ ﺮُﻩ ٬ ﻭﻻ ﻳﺘﺤ ﺴﱠﺐُ ﺇﻻ ﺑ ﻪِ ٬ ﻭﻻ ﻳُ ﺴﺘﻐﺎﺙُ ﻓ ﻲ
ﺍﻟﺸﺪﺍﺋﺪِ ﺇﻻ ﺑﻪ ٬ ﻭﻻ ﻳُﻠﺘﺠﺄ ﺇﻻ ﺇﻟﻴﻪِ ٬ ﻭﻻ ﻳُ ﺴﺠﺪُ ﺇﻻ ﻟ ﻪُ ٬ ﻭﻻ ﻳُ ﺬﺑﺢُ ﺇﻻ ﻟ ﻪ ﻭﺑﺎﺳِ ﻤﻪِ٬
ﻭﻳﺠﺘﻤﻊُ ﺫﻟﻚ ﻓﻲ ﺣﺮﻑٍ ﻭﺍﺣﺪٍ ٬ ﻭﻫﻮ : ﺃﻥْ ﻻ ﻳُﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻩُ ﺑﺠﻤﻴﻊِ ﺃﻧﻮﺍﻉِ ﺍﻟﻌﺒﺎﺩﺓِ.
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ﻣﻌﺎﻗﻮﻥ ﻣﺘﻔﻮﻗﻮﻥ
ﻓ ﻲ ﻣﻠﺤ ﻖِ ﻋُﻜ ﺎﻅٍ ﺍﻟﻌ ﺪﺩُ 10262 ﻓ ﻲ 1415 / 4 / 7 ﻫ ـ ٬ ﻣﻘﺎﺑﻠ ﺔٌ ﻣ ﻊ
ﻛﻔﻴﻒ ﻳُﺪﻋﻰ : ﻣﺤﻤﻮﺩ ﺑ ﻦ ﻣﺤﻤ ﺪٍ ﺍﻟﻤ ﺪﻧﻲﱠ ٬ ﺩﺭﺱ ﻛﺘ ﺐ ﺍﻷﺩﺏِ ﺑﻌﻴ ﻮﻥِ ﺍﻵﺧ ﺮﻳﻦ٬
ﻭﺳﻤﻊ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦِ ﻭﺍﻟﻤﺠﻼﺕِ ﻭﺍﻟﺪﻭﺭﻳﺎﺕِ ﻭﺍﻟﺼﺤﻒ ٬ ﻭﺭﺑﻤﺎ ﻗﺮﺃ ﺑﺎﻟﺴﻤﺎﻉِ ﻋﻠ ﻰ
ﺃﺣ ﺪِ ﺃﺻ ﺪﻗﺎﺋِﻪ ﺣﺘ ﻰ ﺍﻟﺜﺎﻟﺜ ﺔِ ﺻ ﺒﺎﺣﺎً ﺣﺘ ﻰ ﺻ ﺎﺭ ﻣﺮﺟﻌ ﺎً ﻓ ﻲ ﺍﻷﺩﺏ ﻭﺍﻟﻄﱡ ﺮﻑِ
ﻭﺍﻷﺧﺒﺎﺭ.
ﻛﺘﺐ ﻣﺼﻄﻔﻰ ﺃﻣﻴﻦ ﻓﻲ ﺯﺍﻭﻳﺔِ ) ﻓﻜﺮﺓ ( ﻓﻲ ﺍﻟﺸﺮﻕِ ﺍﻷﻭﺳﻂِ ﻛﻼﻣ ﺎً ٬ ﻣﻨ ﻪ:
ﺍﺻ ﺒﺮْ ﻋﻠ ﻰ ﻛﻴ ﺪ ﺍﻟﻜﺎﺋ ﺪﻳﻦ ٬ ﻭﻇﻠ ﻢِ ﺍﻟﻈ ﺎﻟﻤﻴﻦ ٬ ﻭﺳ ﻄﻮﺓِ ﺍﻟﺠﺒ ﺎﺑﺮﺓِ ٬ ﻓ ﺈﻥﱠ ﺍﻟ ﺴﻮﻁ
ﺳﻮ ﻑ ﻳﺴﻘﻂُ ٬ ﻭﺍﻟﻘﻴﺪ ﺳﻮﻑ ﻳﻨﻜﺴﺮُ ٬ ﻭﺍﻟﻤﺤﺒﻮﺱ ﺳﻮﻑ ﻳﺨ ﺮﺝُ ٬ ﻭﺍﻟﻈ ﻼﻡ ﺳ ﻮﻑ
ﻳﻨﻘﺸﻊُ ٬ ﻟﻜﻦ ﻋﻠﻴﻚ ﺃﻥ ﺗﺼﺒﺮ ﻭﺗﻨﺘﻈﺮ.
ﺫﺭْﻋ ﺎً ﻭﻋِﻨ ﺪ ﺍﷲ ﻣﻨﻬ ﺎ َ ﻭﻟَ ﺮُﺏﱠ ﻧﺎﺯﻟ ﺔٍ ﻳ ﻀﻴﻖُ ﺑﻬ ﺎ
ﺮ ﻨﺝُﺔً ﻣِ ﻦ ﻗﺒ ﻞ ﺍﻟﻤﺨ
ﺸﺮﻳﻦ ﺳ ﻲ ﺃﻟﺒﺎﻧﻴ ﺎ ٬ ﻭﻗ ﺪ ﺳُ ﺠﻦ ﻋ ﺍﻟﻔﺘ ﻰ
ﻗﺎﺑﻠ ﺖُ ﻓ ﻲ ﺍﻟﺮﻳ ﺎﺽِ ﻣﻔﺘ
ﺍﻟﺸﻴﻮﻋﻴﻴﻦ ﻓﻲ ﺃﻟﺒﺎﻧﻴ ﺎ ﻣ ﻊ ﺍﻷ ﻋﻤ ﺎﻝِ ﺍﻟ ﺸﺎ ﱠﻗﺔِ ٬ ﻭﺍﻟﺤ ﺒﺲِ ﻭﺍﻟﻜﻴ ﺪِ ٬ ﻭﺍﻟﻨﻜﱠ ﺎﻝِ ﻭﺍﻟﻈﻠ ﻢِ٬
ﻭﺍﻟﻈ ﻼﻡِ ﻭﺟ ﻮﻉِ ٬ ﻭﻛ ﺎﻥ ﻳ ﺼﻠﱢﻰ ﺍﻟ ﺼﻠﻮﺍﺕِ ﺍﻟﺨﻤ ﺲ ﻓ ﻲ ﻧﺎﺣﻴ ﺔٍ ﻣ ﻦ ﺩﻭﺭﺓِ ﺍﻟﻤﻴ ﺎﻩ
ﺻﺒَﺮَ ﻭﺍﺣﺘ ﺴﺐ ﺣﺘ ﻰ ﺟ ﺎءﻩُ ﺍﻟﻔ ﺮﺝُ ﴿ ٬ ﻓَ ﺎﻧ َﻘَﻠﺒُﻮﺍْ ﺑِﻨِﻌْﻤَ ﺔٍ ﻣﱢ ﻦَ ﺧﻮﻓﺎً ﻣﻨﻬﻢْ ٬ ﻭﻣﻊ ﻫﺬﺍَ
ﻀﻞٍ. ﴾
ﺍﻟﻠّﻪِ ﻭَ َﻓ ْ
ﻫﺬﺍ ) ﻧﻠﺴﻮﻥ ﻣﺎﻧﺪﻳﻼ ( ﺭﺋﻴﺲ ﺟﻨﻮﺏِ ﺃﻓﺮﻳﻘﻴﱠﺔ ٬ ﺳُﺠﻦ ﺳﺒﻌﺎً ﻭﻋﺸﺮﻳﻦ ﺳ ﻨﺔً٬
ﻭﻫﻮ ﻳﻨﺎﺩﻱ ﺑﺤﺮﱠﻳﺔِ ﺃﻣﱠﺘﻪِ ٬ ﻭﺧﻠﻮﺹِ ﺷﻌﺒﻪِ ﻣﻦ ﺍﻟﻘﻬﺮِ ﻭﺍﻟﻜﺒ ﺖِ ﻭﺍﻻﺳ ﺘﺒﺪﺍﺩِ ﻭﺍﻟﻈﻠ ﻢِ٬
ﻭﻫﻮ ﻣُﺼِﺮﱞ ﺻ ﺎﻣﺪٌ ﻣﻮﺍﺻ ﻞٌ ﻣ ﺴﺘﻤﻴﺖٌ ٬ ﺣﺘ ﻰ ﻧ ﺎﻝ ﻣﺠ ﺪﻩُ ﺍﻟ ﺪﻧﻴﻮﻱﱠ ﴿ . ﻧُ ﻮَﻑﱢِ ﺇﻟَْ ﻴ ِﻬﻢْ
َ ﺃﻋْﻤَﺎَﻟ ُﻬﻢْ ﻓِﻴﻬَﺎ ﴿ ﴾ ﺇِﻥَ ﺗﻜُﻮﻧُﻮﺍْ ﺗَﺄْﻟَﻤُﻮﻥَ ﻓَِﺈ ﱠﻧ ُﻬﻢْ ﻳَ ْﺄﻟَﻤُﻮﻥَ ﻛَﻤَﺎ ﺗَ ْﺄﻟَﻤﻮﻥَ ﻭَﺗَﺮْﺟُ ﻮﻥَ ﻣِ ﻦَ ﺍﻟﻠّ ﻪِ
ﻣَﺎ ﻻَ ﻳَﺮْﺟُﻮﻥَ. ﴾
ﻭﻣ ﺎ ﺛﺒﺘ ﺖْ ﺇﻻ ﻭﻓ ﻲ ﻧﻔ ﺴِﻬﺎ ﻭﺃﺷ ﺠﻊُ ﻣﻨ ﻲ ﻛُ ﻞّ ﻳ ﻮﻡٍ
ْ ﺮُ
ﻼﻣﺘﻲَﻘ ْﻮﻡَ ﻗَ ﺮْﺃَﺡﻣٌ ﱢﻣ ْﺜﻠُﻪُ. ﴾
ﺳَ ﻣﺲﱠ ﺍ ْﻟ
ﺴ ُﻜﻢْ ﻗَ ْﺮﺡٌَ ﻓﻘَﺪْ ﴿ ﺇِﻥ ﻳَﻤْﺴَ ْ
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111
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ﻻ ﺗﺤﺰﻥ ﺇﺫﺍ ﻋﺮﻓﺖ ﺍﻹﺳﻼﻡ
ﻣ ﺎ ﺃﺷ ﻘﻰ ﺍﻟﻨﻔ ﻮﺱ ﺍﻟﺘ ﻲ ﻻ ﺗﻌ ﺮﻑُ ﺍﻹﺳ ﻼﻡ ٬ ﻭﻟ ﻢ ﺗﻬﺘ ﺪِ ﺇﻟﻴ ﻪ ٬ ﺇﻥﱠ ﺍﻹﺳ ﻼﻡ
ﻳﺤﺘﺎﺝُ ﺇﻟﻰ ﺩﻋﺎﻳﺔٍ ﻣﻦْ ﺃﺻﺤﺎﺑﻪِ ﻭﺣَﻤَﻠ ِﺘﻪِ ٬ ﻭﺇﻋﻼﻥ ﻋﺎﻟﻤﻲﱟ ﻫﺎﺋﻞ ٬ ﻷﻧ ﻪُ ﻧﺒ ﺄ ﻋﻈ ﻴﻢٌ٬
ﻭﺍﻟﺪﻋﺎﻳﺔُ ﻟﻪ ﻳﺠﺐُ ﺃﻥ ﺗﻜﻮﻥ ﺭﺍﻗﻴﺔً ﻣﻬﺬﺑﺔً ﺟﺬﺍﺑﺔً ٬ ﻷﻥﱠ ﺳﻌﺎﺩﺓ ﺍﻟﺒ ﺸ ﺮﻳﺔِ ﻻ ﺗﻜ ﻮﻥُ ﺇﻻ
ﻼﻡِ ﺩِﻳﻨﺎً ﻓَﻠَﻦُ ﻳ ْﻘ َﺒﻞَ ﻣِﻨْﻪُ. ﴾ ﺳَ ﻓﻲ ﻫﺬﺍ ﺍﻟﺪﻳﻦِ ﺍﻟﺤﻖﱢ ﺍﻟﺨﺎﻟﺪِ ﴿ ٬ ﻭَﻣَﻦ ﻳَ ْﺒﺘَﻎَِ
ﻏﻴْﺮَ ﺍﻹِ ْ
ﺳﻜﻦ ﺩﺍﻋﻴﺔٌ ﻣﺴﻠﻢٌ ﺷﻬﻴﺮٌ ﻣﺪﻳﻨﺔ ﻣﻴﻮﻧﺦ ﺍﻷﻟﻤﺎﻧﻴﺔ ٬ ﻭﻋﻨﺪ ﻣﺪﺧﻞِ ﺍﻟﻤﺪﻳﻨ ﺔِ ﺗُﻮﺟ ﺪُ
ﻟﻮﺣ ﺔٌ ﺇﻋﻼﻧﻴ ﺔٌ ﻛﺒ ﺮﻯ ﻣﻜﺘ ﻮﺏٌ ﻋﻠﻴﻬ ﺎ ﺑﺎﻷﻟﻤﺎﻧﻴ ﺔِ » : ﺃﻧ ﺖ ﻻ ﺗﻌ ﺮﻑُ ﻛ ﻔ ﺮﺍﺕِ
ﻳﻮﻛﻮﻫﺎﻣﺎ . « ﻓﻨﺼﺐ ﻫﺬﺍ ﺍﻟﺪﺍﻋﻴﺔُ ﻟﻮﺣﺔً ﻛﺒﺮﻯ ﺑﺠﺎﻧ ﺐ ﻫ ﺬﻩ ﺍﻟﻠﻮﺣ ﺔِ ﻛﺘ ﺐ ﻋﻠﻴﻬ ﺎ:
» ﺃﻧﺖ ﻻ ﺗﻌﺮﻑُ ﺍﻹﺳﻼﻡ ٬ ﺇﻥْ ﺃﺭﺩﺕ ﻣﻌﺮﻓﺘﻪُ ٬ ﻓﺎﺗﺼﻞ ﺑﻨ ﺎ ﻋﻠ ﻰ ﻫ ﺎﺗﻒِ ﻛ ﺬﺍ ﻭﻛ ﺬﺍ
. « ﻭﺍﻧﻬﺎﻟﺖْ ﻋﻠﻴﻪ ﺍﻻﺗ ﺼﺎﻻﺕْ ﻣ ﻦ ﺍﻷﻟﻤ ﺎﻥِ ﻣ ﻦْ ﻛ ﻞﱢ ﺣَ ﺪَﺏٍ ﻭﺻ ﻮﺏ ٬ ﺣﺘ ﻰ ﺃﺳ ﻠﻢ
ﻋﻠﻰ ﻳﺪﻩِ ﻓﻲ ﺳﻨﺔِ ﻭﺍﺣﺪﺓ ﻗﺮﺍﺑﺔ ﻣﺎﺋ ﺔ ﺃﻟﻒِ ﺃﻟﻤﺎﻧﻲﱟ ﻣﺎ ﺑﻴﻦ ﺭﺟﻞٍ ﻭﺍﻣﺮﺃﺓٍ ﻭﺃﻗﺎﻡ ﻣ ﺴﺠﺪﺍً
ﻭﻣﺮﻛﺰﺍً ﺇﺳﻼﻣﻴﺎً ٬ ﻭﺩﺍﺭﺍً ﻟﻠﺘﻌﻠﻴﻢِ.
ﺇﻥ ﺍﻟﺒ ﺸﺮﻳﺔ ﺣ ﺎﺋﺮٌ ﺑﺤﺎﺟ ﺔٍ ﻣﺎﺳﱠ ﺔِ ﺇﻟ ﻰ ﻫ ﺬﺍ ﺍﻟ ﺪﻳﻦِ ﺍﻟﻌﻈ ﻴﻢِ ٬ ﻟﻴ ﺮﺩﱠ ﺇﻟﻴﻬ ﺎ ﺃﻣﻨﻬ ﺎ
ﺟﻬُﻢ ﻼﻡِ ﻭَﻳُﺨْ ﺮِ ُ ﺴَ ﻭﺳﻜﻴﻨﺘﻬﺎ ﻭﻃﻤﺄﻧﻴﻨﺘﻬﺎَ ﴿ ٬ ﻳﻬْﺪِﻱ ﺑِﻪِ ﺍﻟﻠّﻪَُ ﻣﻦِ ﺍﺗﱠﺒَﻊَ ﺭِﺿْﻮَﺍﻧَﻪُ ﺳُ ُﺒﻞَ ﺍﻟ ﱠ
ﺴ َﺘﻘِﻴﻢٍ . ﴾
ﻈﻠُﻤَﺎﺕِِ ﺇﻟَﻰ ﺍﻟﻨﱡﻮﺭِِ ﺑﺈِ ْﺫﻧِﻪَِ ﻭ َﻳﻬْﺪِﻳ ِﻬﻢْ ﺇِﻟَﻰ ﺻِﺮَﺍﻁٍ ﻣﱡ ْ ﱢﻣﻦِ ﺍﻟ ﱡ
ﻳﻘﻮﻝ ﺃﺣﺪُ ﺍﻟﻌُﺒﱠﺎﺩِ ﺍﻟﻜﺒﺎﺭِ : ﻣﺎ ﻇﻨﻨﺖُ ﺃﻥﱠ ﻓﻲ ﺍﻟﻌﺎﻟﻢِ ﺃﺣﺪﺍً ﻳﻌﺒﺪُ ﻏﻴﺮ ﺍﷲ.
ﻋﺒَ ﺎﺩِﻱَ ﺍﻟ ﺸﱠﻜُﻮﺭُ ﴿ ٬ ﴾ ﻭَﺇِﻥ ﺗُﻄِ ﻊَْ ﺃ ْﻛﺜَ ﺮَ ﻣَ ﻦ ﻓِ ﻲ ﺍﻷَﺭْﺽِ ﻟﻜ ﻦْ ﴿ ﻭَ َﻗﻠِﻴ ﻞٌ ﻣﱢ ﻦِْ
ﻈﻦﱠ ﻭَﺇِﻥُْ ﻫﻢْ ﺇِﻻﱠ ﻳَﺨْ ُﺮﺻُﻮﻥَ ﴿ ٬ ﴾ ﻭَﻣَﺎَ ﺃ ْﻛﺜَ ﺮُ ﺳﺒِﻴﻞِ ﺍﻟﻠّﻪِ ﺇِﻥَ ﻳﺘﱠﺒِﻌُﻮﻥَ ﺇِﻻﱠ ﺍﻟ ﱠ ﻀﻠﱡﻮﻙَ ﻋَﻦَ ُ ﻳ ِ
ﺍﻟﻨﱠﺎﺱَِ ﻭَﻟﻮْ ﺣَ َﺮﺻْﺖَ ﺑِ ُﻤﺆْﻣِﻨِﻴﻦَ. ﴾
ﻭﻗﺪ ﺃﺧﺒﺮﻧﻲ ﺃﺣﺪُ ﺍﻟﻌﻠﻤ ﺎءِ ﺃﻥ ﺳ ﻮﺩﺍﻧﻴّﺎً ﻣ ﺴﻠﻤﺎً ﻗ ﺪﻡ ﻣ ﻦ ﺍﻟﺒﺎﺩﻳ ﺔ ﺇﻟ ﻰ ﺍﻟﻌﺎﺻ ﻤﺔِ
ﺍﻟﺨﺮﻃﻮﻡِ ﻓ ﻲ ﺃﺛﻨﺎءِ ﺍﻻﺳﺘﻌﻤﺎﺭِ ﺍﻹﻧﻜﻠﻴﺰﻱﱢ ٬ ﻓﺮﺃﻯ ﺭﺟﻞ ﻣﺮﻭﺭٍ ﺑﺮﻳﻄﺎﻧﻴّﺎً ﻓ ﻲ ﻭﺳ ﻂِ
ﺍﻟﻤﺪﻳﻨﺔِ ٬ ﻓﺴﺄﻝ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻢُ : ﻣﻦْ ﻫﺬﺍ ؟ ﻗ ﺎﻟﻮﺍ : ﻛ ﺎﻓﺮٌ . ﻗ ﺎﻝ : ﻛ ﺎﻓﺮٌ ﺑﻤ ﺎﺫﺍ ؟ ﻗ ﺎﻟﻮﺍ:
ﺑﺎﷲِ . ﻗﺎﻝ : ﻭﻫﻞْ ﺃﺣﺪٌ ﻳﻜﻔﺮُ ﺑﺎﷲ ؟ ! ﻓﺄﻣﺴﻚ ﻋﻠ ﻰ ﺑﻄﻨِ ﻪِ ﺛ ﻢﱠ ﺗﻘﻴﱠ ﺄ ﻣﻤﱠ ﺎ ﺳ ﻤﻊ ﻭﺭﺃﻯ٬
ﺛﻢ ﻋﺎﺩ ﺇﻟﻰ ﺍﻟﺒﺎﺩﻳﺔِ ﴿ . ﻓَﻤَﺎَ ﻟ ُﻬﻢْ ﻟَﺎُ ﻳﺆْﻣِﻨُﻮﻥَ!. ﴾
ﻳﻘﻮﻝُ ﺍﻷﺻﻤﻌﻲﱡ : ﺳﻤﻊ ﺃﻋﺮﺍﺑﻲﱞ ﻳﻘﺮﺃَُ ﴿ : ﻓﻮَﺭَﺏﱢ ﺍﻟﺴﱠﻤَﺎء ﻭَﺍﻟْ ﺄَﺭْﺽِِ ﺇﻧﱠ ﻪُ ﻟَﺤَ ﻖﱞ
ﻄﻘُﻮﻥَ ٬ ﴾ ﻗﺎﻝ ﺍﻷﻋﺮﺍﺑ ﻲﱠ : ﺳ ﺒﺤﺎﻥ ﺍﷲِ ٬ ﻭﻣ ﻦ ﺃﺣ ﻮﺝ ﺍﻟﻌﻈ ﻴﻢ ﺣﺘ ﻰ ﻣﱢ ْﺜﻞَ ﻣَﺎَ ﺃ ﱠﻧ ُﻜﻢْ ﺗَﻨ ِ
ﻳﻘﺴﻢ ؟!
ﺇﻧﻪ ﺣﺴﻦُ ﺍﻟﻈﻦﱢ ﻭﺍﻟﺘﻄﱡﻠﻊُ ﺇﻟﻰ ﻛﺮﻡِ ﺍﻟﻤﻮﻟﻰ ﻭﺇﺣﺴﺎﻧِﻪ ﻭﻟﻄﻔﻪ ﻭﺭﺣﻤﺘﻪ .
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ﻭﻗ ﺪ ﺻ ﺢﱠ ﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ ﺃﻥﱠ ﺍﻟﺮﺳ ﻮﻝ r ﻗ ﺎﻝ )) : ﻳ ﻀﺤﻚ ﺭﺑﱡﻨ ﺎ . (( ﻓﻘ ﺎﻝ
ﺃﻋﺮﺍﺑﻲﱞ : ﻻﻧﻌﺪﺍﻡُ ﻣﻦْ ﺭﺏﱟ ﻳﻀﺤﻚُ ﺧﻴﺮﺍً.
﴿ ﻭَ ُﻫﻮَ ﺍﻟﱠﺬِﻱُ ﻳﻨَ ﱢﺰﻝُ ﺍ ْﻟ َﻐﻴْﺚَ ﻣِﻦَ ﺑﻌْﺪِ ﻣَﺎَ ﻗﻨَﻄُ ﻮﺍِ ﴿ ٬ ﴾ ﺇﻥﱠ ﺭَﺣْﻤَ ﺖَ ﺍﻟﻠّ ﻪِ ﻗَﺮِﻳ ﺐٌ ﻣﱢ ﻦَ
ﺍﻟْﻤُﺤْ ﺴِﻨِﻴﻦَ ﴿ ﴾ ﺃَﻻ ﺇِﻥﱠَ ﻧﺼْﺮَ ﺍﻟﻠّﻪِ ﻗَﺮِﻳﺐٌ. ﴾
ﻣﻦْ ﻳﻘﺮﺃُ ﻛﺘﺐ ﺳﻴﺮِ ﺍﻟﻨﺎﺱِ ﻭﺗﺮﺍﺟﻢ ﺍﻟﺮﺟﺎﻝِ ﻳﺴﺘﻔﻴﺪُ ﻣﻨﻬﺎ ﻣ ﺴﺎﺋﻞ ﻣﻄﱠ ﺮِﺩﺓً ﺛﺎﺑﺘ ﺔً
ﻣﻨﻬﺎ:
. 1 ﺃﻥﱠ ﻗﻴﻤ ﺔ ﺍﻹﻧ ﺴﺎﻥِ ﻣ ﺎ ﻳُﺤ ﺴﻦُ ٬ ﻭﻫ ﻲ ﻛﻠﻤ ﺔٌ ﻟﻌﻠ ﻲﱢ ﺑ ﻦ ﺃﺑ ﻲ ﻃﺎﻟ ﺐٍ٬
ﻭﻣﻌﻨﺎﻫﺎ : ﺃﻥﱠ ﻋﻠﻢ ﺍﻹﻧ ﺴﺎﻥِ ﺃﻭ ﺃﺩﺑ ﻪُ ﺃﻭ ﻋﺒﺎﺩﺗ ﻪُ ﺃﻭ ﻛﺮﻣ ﻪُ ﺃﻭ ﺧﻠﻘ ﻪُ ﻫ ﻲ
ﻓ ﻲ ﺍﻟﺤﻘﻴﻘ ﺔِ ﻗﻴﻤﺘُ ﻪُ ٬ ﻭﻟﻴ ﺴﺖْ ﺻ ﻮﺭﺗُﻪ ﺃﻭ ﻫﻨﺪﺍﻣُ ﻪُ ﻭﻣﻨ ﺼﺒُﻪُ ﴿ : ﻋَ ﺒَﺲَ
َ ﻭ َﺗ َﻮﻟﱠﻰ { 1 } ﺃَﻥ ﺟَﺎءﻩُ ﺍ ْﻟَﺄﻋْﻤَﻰَ ﴿ . ﴾ ﻭَﻟ َﻌﺒْﺪٌ ﱡﻣﺆْ ِﻣﻦٌ ﺧَﻴْﺮٌ ﻣﱢ ﻦ ﻣﱡ ﺸْﺮِﻙٍَ ﻭﻟَ ﻮْ
ﺠ َﺒ ُﻜﻢْ. ﴾ َ ﺃﻋْ َ
. 2 ﺑﻘ ﺪﺭِ ﻫﻤﱠ ﺔِ ﺍﻹﻧ ﺴﺎﻥِ ﻭﺍﻫﺘﻤﺎﻣِ ﻪِ ﻭﺑﺬﻟِ ﻪِ ﻭﺗ ﻀﺤ ِﻴﺘَﻪ ﺗﻜ ﻮﻥُ ﻣﻜﺎ ُﻧﺘُ ﻪ ٬ ﻭﻻ
ﺠﺪُ ﺟُﺰﺍﻓﺎً. ﻳﻌﻄﻰ ﻟﻪُ ﺍﻟﻤ ْ
ﻻ ﺗﺤﺴﺐِ ﺍﻟﻤﺠﺪ ﺗﻤﺮﺍً ﺃﻧﺖ ﺁﻛﻠُﻪُ..
﴿ ﻭَﻟَ ﻮْ ﺃَﺭَﺍﺩُﻭﺍْ ﺍﻟْﺨُ ﺮُﻭﺝَ ﻷَﻋَ ﺪﱡﻭﺍْ ﻟَ ﻪُ ﻋُ ﺪﱠﺓً ﴿ . ﴾ ﻭَﺟَﺎﻫِ ﺪُﻭﺍ ﻓِ ﻲ ﺍﻟﻠﱠ ﻪِ ﺣَ ﻖﱠ
ﺟﻬَﺎﺩِﻩِ. ﴾ ِ
ﺴﻪِ ﺑ ﺈﺫﻥِ ﺍﷲ ٬ ﻭﻫ ﻮ ﺍﻟ ﺬﻱ . 3 ﺃﻥﱠ ﺍﻹ ﻧ ﺴﺎﻥ ﻫ ﻮ ﺍﻟ ﺬﻱ ﻳ ﺼﻨﻊُ ﺗﺎﺭﻳﺨ ﻪ ﺑﻨﻔِ
ﻳﻜﺘ ﺐُ ﺳ ﻴﺮﺗﻪُ ﺑﺄﻓﻌﺎﻟِ ﻪِ ﺍﻟﺠﻤﻴﻠ ﺔِ ﺃﻭ ﺍﻟﻘﺒﻴﺤ ﺔَِ ﴿ : ﻭ َﻧ ْﻜﺘُ ﺐُ ﻣَ ﺎ ﻗَ ﺪﱠﻣُﻮﺍ
ﻭَﺁﺛَﺎﺭَ ُﻫﻢْ . ﴾
. 4 ﻭﺇﻥﱠ ﻋﻤﺮ ﺍﻟﻌﺒﺪِ ﻗﺼﻴﺮٌ ﻳﻨﺼﺮﻡُ ﺳﺮﻳﻌﺎً ٬ ﻭﻳﺬﻫﺐُ ﻋﺎﺟﻼً ٬ ﻓ ﻼ ﻳﻘ ﺼﺮﻩ
ﺑﺎﻟ ﺬﻧﻮﺏِ ﻭﺍﻟﻬﻤ ﻮﻡِ ﻭﺍﻟﻐﻤ ﻮﻡِ ﻭﺍﻷﺣ ﺰﺍﻥِ ﴿ : ﻟَ ﻢَْ ﻳﻠْ َﺒﺜُ ﻮﺍِ ﺇﻟﱠ ﺎ ﻋَِ
ﺸﻴﱠﺔًَ ﺃﻭْ
ﺳَﺄﻝْ ﺍ ْﻟﻌَﺎﺩﱢﻳﻦَ . ﴾ ﺿُﺤَﺎﻫَﺎ ﴿ . ﴾ ﻗَﺎﻟُﻮﺍَ ﻟﺒِ ﺜْﻨَﺎَ ﻳﻮْﻣﺎًَ ﺃﻭَْ ﺑﻌْﺾََ ﻳ ْﻮﻡٍ ﻓَﺎ ْ
ﻭﻻ ﻋﻤ ﻞٌ ﻳﺮﺿ ﻰ ﺑ ﻪِ ﺍﷲُ ﻛﻔ ﻰ ﺣﺰﻧ ﺎً ﺃﻥﱠ ﺍﻟﺤﻴ ﺎﺓ
ﺻ ﺎﻟﺢُ ﻣﺮﻳ ﺮﺓٌ
· ﻣﻦْ ﺃﺳﺒﺎﺏِ ﺍﻟﺴﻌﺎﺩﺓِ:
( 1 ﺍﻟﻌﻤﻞُ ﺍﻟﺼﺎﻟﺢُ ﴿ : ﻣَ ﻦْ ﻋَﻤِ ﻞَ ﺻَ ﺎﻟِﺤﺎً ﻣﱢ ﻦَ ﺫﻛَ ﺮٍَ ﺃﻭْ ﺃُﻧﺜَ ﻰ ﻭَﻫُ ﻮَ ﻣُ ﺆْﻣِﻦٌَ ﻓﻠَﻨُﺤْ ِﻴ َﻴﻨﱠ ﻪُ
ﻃ ﻴﱢﺒَﺔً. ﴾
ﺣﻴَﺎﺓًَ
َ
ﻋ ُﻴﻦٍ . ﴾ ( 2 ﺍﻟﺰﻭﺟﺔُ ﺍﻟﺼﺎﻟﺤﺔُ ﴿ : ﺭَ ﱠﺑﻨَﺎ ﻫَﺐْ ﻟَﻨَﺎِ ﻣﻦْ ﺃَﺯْﻭَﺍﺟِﻨَﺎ ﻭَﺫُ ﱢﺭﻳﱠﺎ ِﺗﻨَﺎ ﻗُﺮﱠﺓََ ﺃ ْ
( 3 ﺍﻟﺒﻴﺖُ ﺍﻟﻮﺍﺳﻊُ : ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﺍﻟﻠﻬﻢّ ﻭﺳﱢﻊْ ﻟﻲ ﻓﻲ ﺩﺍﺭﻱ. ((
( 4 ﺍﻟﻜﺴْﺐُ ﺍﻟﻄﻴﺐُ : ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﺇﻥﱠ ﺍﷲ ﻃﻴﱢﺐٌ ﻻ ﻳﻘﺒﻞُ ﺇﻻ ﻃﻴﱢﺒﺎً. ((
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ﺟ َﻌَﻠﻨِﻲُ ﻣﺒَﺎﺭَﻛﺎًَ ﺃ ْﻳﻦَ ﻣَﺎ ﻛُﻨﺖُ. ﴾
( 5 ﺣُﺴْ ﻦُ ﺍﻟﺨُﻠﻖُ ﻭﺍﻟﺘﻮﺩﱡﺩُ ﻟﻠﻨﺎﺱِ ﴿ : ﻭَ َ
( 6 ﺍﻟﺴﻼﻣﺔُ ﻣﻦ ﺍﻟﺪﱠﻳْﻦِ ٬ ﻭﻣﻦ ﺍﻹﺳﺮﺍﻑِ ﻓﻲ ﺍﻟﻨﻔﻘﺔَِ ﴿ : ﻟﻢْ ﻳُﺴْﺮِﻓُﻮﺍ ﻭَﻟَﻢَْ ﻳ ْﻘﺘُﺮُﻭﺍ. ﴾
ﻄﻬَﺎُ ﻛﻞﱠ ﺍﻟْﺒَﺴْﻂِ . ﴾ ﺠ َﻌﻞْ ﻳَﺪَﻙَ ﻣَﻐْﻠُﻮﻟَﺔًِ ﺇﻟَﻰ ﻋُﻨُ ِﻘﻚَ ﻭَﻻَ ﺗَﺒْﺴُ ْ
﴿ ﻭَﻻَ ﺗَ ْ
· ﻣﻘﻮﻣﺎﺕ ﺍﻟﺴﻌﺎﺩﺓِ:
ﻗﻠﺐٌ ﺷﺎﻛﺮٌ ٬ ﻭﻟﺴﺎﻥٌ ﺫﺍﻛﺮٌ ٬ ﻭﺟﺴﻢٌ ﺻﺎﺑﺮٌ.
ﻭﻋﻠﻴﻚ ﺑﺎﻟﺸﻜﺮ ﻋﻦ ﺍﻟﻨﻌﻢ ﻭﺍﻟﺼﺒﺮ ﻋﻨﺪ ﺍﻟﻨﻘﻢ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻣﻦ ﺍﻟﺬﻧﻮﺏ.
ﻟ ﻮْ ﺟﻤﻌ ﺖُ ﻟ ﻚ ﻋﻠْ ﻢ ﺍﻟﻌﻠﻤ ﺎءِ ٬ ﻭﺣﻜﻤ ﺔ ﺍﻟﺤﻜﻤ ﺎءِ ٬ ﻭﻗ ﺼﺎﺋﺪ ﺍﻟ ﺸﻌﺮﺍءِ ﻋ ﻦِ
ﺟَﻠْﺒِﻬ ﺎ ٬ ﻭﺍﻟﺒﺤ ﺚِ ﺍﻟﺴﻌﺎﺩﺓِ ٬ ﻟﻤﺎ ﻭﺟﺪﺗﻬﺎ ﺣﺘﻰ ﺗﻌﺰﻡ ﻋﺰﻳﻤ ﺔً ﺻ ﺎﺩﻗﺔ ﻋﻠ ﻰ ﺗ ﺬﻭﱡﻗِﻬﺎ ﻭ
ﻋﻨﻬﺎ ﻭﻃ ْﺮﺩِ ﻣﺎ ﻳﻀﺎﺩﱡﻫﺎ » : ﻣﻦْ ﺃﺗﺎﻧﻲ ﻳﻤﺸﻲ ﺃﺗﻴﺘﻪُ ﻫﺮﻭﻟﺔً. «
ﻭﻣﻦ ﺳﻌﺎﺩﺓِ ﺍﻟﻌﺒﺪِ : ﻛﺘﻢُ ﺃﺳﺮﺍﺭِﻩِ ﻭﺗﺪﺑﻴﺮِﻩ ﺃﻣﻮﺭﻩُ.
ﺫﻛﺮﻭﺍ ﺃﻥّ ﺃﻋﺮﺑﻴّﺎً ﺍﺳ ﺘُﺆﻣﻦ ﻋﻠ ﻰ ﺳ ﺮﱟ ﻣﻘﺎﺑ ﻞ ﻋ ﺸﺮﺓِ ﺩﻧ ﺎﻧﻴﺮ ٬ ﻓ ﻀﺎﻕ ﺫﺭﻋ ﺎً
ﺑﺎﻟﺴﺮﱢ ٬ ﻭﺫﻫﺐ ﺇﻟﻰ ﺻﺎﺣﺐِ ﺍﻟ ﺪﻧﻠﻨﻴﺮِ ٬ ﻭﺭﺩﱠﻫ ﺎ ﻋﻠﻴ ﻪِ ﻣﻘﺎ ﺑ ﻞ ﺃﻥْ ﻳُﻔ ﺸﻲ ﺍﻟ ﺴﺮﱠ ٬ ﻷﻥﱠ
ﺧﻮَﺗِ ﻚَ٬ ﴾ ﺍﻟﻜﺘﻤﺎﻥ ﻳﺤﺘﺎﺝُ ﺇﻟﻰ ﺛﺒﺎﺕٍ ﻭﺻﺒﺮٍ ﻭﻋﺰﻳﻤﺔٍ ﴿ : ﻻَ ﺗَﻘْ ﺼُﺺْ ﺭُ ْﺅﻳَ ﺎﻙََ
ﻋﻠَ ﻰ ﺇِ ْ
ﻷﻥﱠ ﻧِﻘﺎﻁ ﺍﻟﻀﻌﻒِ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥِ ﻛﺸﻒُ ﺃﻭﺭﺍ ِﻗﻪِ ﻟﻠﻨﺎﺱِ ٬ ﻭﺇﻓﺸﺎءُ ﺃﺳﺮﺍﺭِﻩ ﻟﻬﻢْ ٬ ﻭﻫ ﻮ
ﻣﺮﺽٌ ﻗﺪﻳﻢٌ ٬ ﻭﺩﺍءٌ ﻣﺘﺄﺻﱢﻞٌ ﻓﻲ ﺍﻟﺒﺸﺮﻳﺔِ ٬ ﻭﺍﻟﻨﻔﺲُ ﻣُﻮﻟﻌﺔٌ ﺑ ﺈﻓﺸﺎءِ ﺍﻷﺳ ﺮﺍﺭِ ٬ ﻭﻧﻘْ ﻞِ
ﺍﻷﺧﺒﺎﺭ . ﻭﻋﻼﻗﺔُ ﻫﺬﺍ ﺑﻤﻮﺿﻮﻉِ ﺍﻟﺴﻌﺎﺩﺓِ ﺃﻥﱠ ﻣﻦْ ﺃﻓ ﺸﻰ ﺃﺳ ﺮﺍﺭﻩ ﻓﺎﻟﻐﺎﻟ ﺐُ ﻋﻠﻴ ﻪ ﺃﻥ
ﻳﻨﺪﻡ ﻭﻳﺤﺰﻥ ﻭﻳﻐْﺘﻢﱠ.
ﻭﻟﻠﺠﺎﺣﻆِ ﻓﻲ ﺍﻟﻜﺘﻤﺎﻥِ ﻛﻼﻡٌ ﺧﻼﱠﺏٌ ﻓﻲ ﺭﺳﺎﺋﻠِﻪِ ﺍﻷﺩﺑﻴﺔِ ٬ ﻓﻠﻴ ُﻌﺪْ ﺇﻟﻴﻬ ﺎ ﻣ ﻦْ ﺃﺭﺍﺩ
ﺸﻌِ َﺮﻥﱠ ﺑِ ُﻜﻢْ ﺃَﺣَﺪﺍً ٬ ﴾ ﻭﻫﺬﺍ ﺃﺻ ﻞٌ ﻓ ﻲ ﻛﺘﻤ ﺎﻥِ ﺍﻟ ﺴﺮﱢ . ﻭﻓﻲ ﺍﻟﻘﺮﺁﻥ ﴿ : ﻭَ ْﻟ َﻴ َﺘﻠَ ﱠ
ﻄﻒَْ ﻭﻟَﺎ ﻳُ ْ
٬ ﻭﺍﻷﻋﺮﺍﺑﻲﱡ ﻳﻘﻮﻝ : ﻭﺃﻛﺘﻢُ ﺍﻟﺴﺮﱠ ﻓﻴﻪ ﺿﺮﺑﺔُ ﺍﻟﻌﻨﻖِ.
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ﻟﻦ ﺗﻤﻮﺕ ﻗﺒﻞ ﺃﺟﻠِﻚ
ﺴ َﺘﻘْﺪِﻣُﻮﻥَ. ﴾
ﺟُﻠ ُﻬﻢْ ﻻَ ﻳَﺴْ َﺘﺄْﺧِﺮُﻭﻥَ ﺳَﺎﻋَﺔً ﻭَﻻَ ﻳَ ْ
َ ﴿ ﻓﺈِﺫَﺍ ﺟَﺎء ﺃَ َ
ُ ﻋﺰﺍءٌ ﻟﻠﺠﺒﻨﺎءِ ﺍﻟﺬﻳﻦ ﻳﻤﻮﺗﻮﻥ ﻣﺮﺍﺕٍ ﻛﺜﻴ ﺮﺓً ﻗﺒ ﻞ ﺍﻟﻤ ﻮﺕِ ٬ ﻓﻠْﻴﻌﻠﻤ ﻮﺍ ﻫﺬﻩ ﺍﻵﻳﺔ
ﺃﻥﱠ ﻫﻨ ﺎﻙ ﺃﺟ ﻼً ﻣ ﺴﻤﻰ ٬ ﻻ ﺗﻘ ﺪﻳﻢ ﻭﻻ ﺗ ﺄﺧﻴﺮ ٬ ﻻ ﻳﻌﺠﱢ ﻞُ ﻫ ﺬﺍ ﺍﻟﻤ ﻮﺕ ﺃﺣ ﺪٌ ٬ ﻭﻻ
ﻳﺆﺟﱢﻠﻪ ﺑﺸﺮٌ ٬ ﻭﻟﻮ ﺍﺟﺘﻤﻊ ﺃﻫﻞ ﺍﻟﺨﺎﻓﻘﻴْﻦ ٬ ﻭﻫﺬﺍ ﻓﻲ ﺣﺪﱢ ﺫﺍﺗﻪِ ﻳﺠﻠﺐُ ﻟﻠﻌﺒ ﺪِ ﺍﻟﻄﻤﺄﻧﻴﻨ ﺔ
ﺳﻜْﺮَ ﺓُ ﺍﻟْﻤَﻮْﺕِ ﺑِﺎﻟْﺤَﻖﱢ. ﴾
ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﺜﺒﺎﺕ ﴿ : ﻭَﺟَﺎءﺕَْ
ﻭﺍﻋﻠﻢْ ﺃﻥﱠ ﺍﻟﺘﻌﻠﱡﻖ ﺑﻐﻴﺮِ ﺍﷲِ ﺷﻘﺎءٌ ﴿ : ﻓَﻤَﺎ ﻛَﺎﻥَ ﻟَﻪُ ﻣِﻦ ﻓِﺌَﺔٍ ﻳَﻨﺼُﺮُﻭﻧَﻪُ ﻣِ ﻦ ﺩُﻭﻥِ
ﺍﻟﻠﱠﻪِ ﻭَﻣَﺎ ﻛَﺎﻥَ ﻣِﻦَ ﺍﻟﻤُﻨﺘَﺼِﺮِﻳﻦَ. ﴾
ﻻ ﲢﺰﻥ
114
) ﺳَِ ﻴﺮُ ﺃﻋ ﻼﻡِ ﺍﻟﻨ ﺒﻼءِ ( ﻟﻠ ﺬﻫﺒﻲﱢ ﺛﻼﺛ ﺔٌ ﻭﻋ ﺸﺮﻭﻥ ﻣﺠﻠ ﺪﺍً ٬ ﺗ ﺮﺟﻢ ﻓﻴﻬ ﺎ
ﻟﻠﻤﺸﺎﻫﻴﺮِ ﻣﻦ ﺍﻟﻌﻠﻤ ﺎءِ ﻭﺍﻟﺨﻠﻔﺎءِ ﻭﺍﻟﻤﻠﻮﻙِ ﻭﺍﻷﻣﺮﺍءِ ﻭﺍﻟﻮﺯﺭﺍءِ ﻭﺍﻷﺛﺮﻳ ﺎءِ ﻭﺍﻟ ﺸﻌﺮﺍءِ
٬ ﻭﺑﺎﺳﺘﻘﺮﺍءِ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏِ ﺗﺠﺪُ ﺣﻘﻴﻘﺘﻴﻦ ﻣﻬﻤﺘﻴﻦ:
ﺍﻷﻭﻟﻰ : ﺃﻥﱠ ﻣﻦْ ﺗﻌﻠﱠﻖ ﺑﻐﻴﺮِ ﺍﷲِ ﻣﻦْ ﻣﺎﻝٍ ﺃﻭ ﻭﻟﺪٍ ﺃﻭ ﻣﻨﺼﺐٍ ﺃﻭ ﺣﺮﻓ ﺔٍ ٬ ﻭﻛﻠ ﻪُ
ﺍﷲُ ﺇﻟ ﻰ ﻫ ﺬﺍ ﺍﻟ ﺸﻲءِ ٬ ﻭﻛ ﺎﻥ ﺳ ﺒﺐ ﺷ ﻘﺎ ِﺋﻪِ ﻭﻋﺬﺍﺑِ ﻪِ ﻭﻣﺤْﻘِ ﻪِ ﻭﺳ ﺤ ِﻘﻪِ ﴿ : ﻭَِﺇﻧﱠﻬُ ﻢْ
ﺴﺒُﻮﻥَ ﺃَ ﱠﻧﻬُ ﻢ ﱡﻣ ْﻬﺘَ ﺪُﻭﻥَ . ﴾ ﻓﺮﻋ ﻮﻥُ ﻭﺍﻟﻤﻨ ﺼِﺐُ ﻗ ﺎﺭﻭﻥُ ﺴﺒِﻴﻞَِ ﻭﻳَﺤَْ ﻋﻦِ ﺍﻟ ﱠ َ ﻟ َﻴﺼُﺪﱡﻭ َﻧ ُﻬﻢَْ
ﺧ َﻠﻘْﺖُ ﻭَﺣِﻴﺪﺍً﴾ ﻭﺍﻟﻤﺎﻝُ ٬ ﻭﺃُﻣﱠﻴﺔُ ﺑﻦُ ﺧﻠﻒٍ ﻭﺍﻟﺘﺠﺎﺭﺓُ ٬ ﻭﺍﻟﻮﻟﻴﺪُ ﻭﺍﻟﻮﻟﺪُ ﴿ : ﺫَ ْﺭﻧِﻲ ﻭَﻣَﻦَْ
.
ﺃﺑ ﻮ ﺟﻬ ﻞ ﻭﺍﻟﺠ ﺎﻩُ ٬ ﺃﺑ ﻮ ﻟﻬ ﺐٍ ﻭﺍﻟﻨ ﺴﺐُ ٬ ﺃﺑ ﻮ ﻣ ﺴﻠﻢ ﻭﺍﻟ ﺴﻠﻄﺔُ ٬ ﺍﻟﻤﺘﻨﺒ ﺊ
ﻭﺍﻟﺸﻬﺮﺓُ ٬ ﻭﺍﻟﺤﺠﱠ ﺎﺝ ﻭﺍﻟﻌﻠﻮﱡ ﻓﻲ ﺍﻷﺭﺽِ ٬ ﺍﺑﻦُ ﺍﻟﻔﺮﺍﺕِ ﻭﺍﻟﻮﺯﺍﺭﺓُ.
ﺍﻟﺜﺎﻧﻴﺔُ : ﺃﻥﱠ ﻣﻦِ ﺍﻋﺘﺰﱠ ﺑﺎﷲِ ﻭﻋﻤﻞ ﻟﻪ ﻭﺗﻘﺮﱠﺏ ﻣﻨﻪ ٬ ﺃﻋﺰﱠﻩ ﻭﺭﻓﻌﻪ ﻭﺷﺮﱠﻓﻪ ﺑ ﻼ
ﻧﺴﺐٍ ﻭﻻ ﻣﻨﺼﺐٍ ﻭﻻ ﺃﻫﻞٍ ﻭﻻ ﻣﺎﻝٍ ﻭﻻ ﻋﺸﻴﺮﺓٍ : ﺑﻼﻝُ ﻭﺍﻷﺫﺍﻥُ ٬ ﺳﻠﻤﺎﻥُ ﻭﺍﻵﺧ ﺮﺓُ
ﺴ ْﻔﻠَﻰ ٬ ﺻُ ﻬﻴﺐٌ ﻭﺍﻟﺘ ﻀﺤﻴﺔُ ٬ ﻋﻄ ﺎءٌ ﻭﺍﻟ ِﻌﻠْ ﻢُ ﴿ ٬ ﻭَ َ
ﺟﻌَ ﻞَ ﻛَﻠِﻤَ ﺔَ ﺍﻟﱠ ﺬِﻳﻦََ ﻛﻔَ ﺮُﻭﺍْ ﺍﻟ ﱡ
ﻭَﻛَﻠِﻤَﺔُ ﺍﻟﻠّﻪِِ ﻫﻲَ ﺍ ْﻟ ُﻌﻠْﻴَﺎ. ﴾
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» ﻳﺎ ﺫﺍ ﺍﻟﺠﻼﻝِ ﻭﺍﻹﻛﺮﺍﻡِ«
ﺻﺢﱠ ﻋﻨﻪ r ﺃﻧ ﻪُ ﻗ ﺎﻝ » : ﺃﻟﻈﱡ ﻮﺍ ﺑﻴ ﺎ ﺫﺍ ﺍﻟﺠ ﻼﻝِ ﻭﺍﻹﻛ ﺮﺍﻡِ . « ﺃﻱ ﺍﻟﺰﻣﻮﻫ ﺎ٬
ﻭﺃﻛﺜﺮُﻭﺍ ﻣﻨﻬﺎ ٬ ﻭﺩﺍﻭﻣ ﻮﺍ ﻋﻠﻴﻬ ﺎ ٬ ﻭﻣﺜﻠُﻬ ﺎ ﻭﺃﻋﻈ ﻢْ : ﻳ ﺎ ﺣ ﻲﱡ ﻳ ﺎ ﻗﻴ ﻮﻡْ . ﻭﻗﻴ ﻞ : ﺇﻧ ﻪ
ﺍﻻﺳﻢُ ﺍﻷﻋﻈﻢُ ﻟﺮﺏﱢ ﺍﻟﻌﺎﻟﻤﻴﻦ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺩُﻋﻲ ﺑﻪ ﺃﺟﺎﺏ ٬ ﻭﺇﺫﺍ ﺳﺌﻞ ﺑﻪ ﺃﻋﻄ ﻰ . ﻓﻤ ﺎ
ﻟﻠﻌﺒ ﺪِ ﺇﻻ ﺃﻥْ ﻳﻬﺘ ﻒ ﺑﻬ ﺎ ﻭﻳﻨ ﺎﺩﻱ ﻭﻳ ﺴﺘﻐﻴﺚ ﻭﻳ ﺪﻣﻦ ﻋﻠﻴﻬ ﺎ ٬ ﻟﻴ ﺮﻯ ﺍﻟﻔ ﺮَﺝَ ﻭﺍﻟﻈﻔ ﺮَ
ﻭﺍﻟﻔﻼﺡَ ﴿ : ﺇِﺫْ ﺗَﺴْﺘَﻐِﻴﺜُﻮﻥَ ﺭَﺑﱠ ُﻜﻢْ ﻓَﺎﺳْﺘَﺠَﺎﺏََ ﻟ ُﻜﻢْ. ﴾
ﻓﻲ ﺣﻴﺎﺓِ ﺍﻟﻤﺴﻠﻢِ ﺛﻼﺛﺔُ ﺃﻳﺎﻡٍ ﻛﺄﻧﻬﺎ ﺃﻋﻴﺎﺩٌ:
ﻳﻮﻡٌ ﻳ ﺆﺩّﻱ ﻓﻴ ﻪ ﺍﻟﻔ ﺮﺍﺋﺾ ﺟﻤﺎﻋ ﺔً ٬ ﻭﻳ ﺴْﻠﻢُ ﻣ ﻦ ﺍﻟﻤﻌﺎﺻ ﻲ ﴿ : ﺍﺳْ ﺘَﺠِﻴﺒُﻮﺍِْ ﻟﻠّ ﻪِ
َ ﻭﻟِﻠﺮﱠﺳُﻮﻝِ ﺇِﺫَﺍ ﺩَﻋَﺎﻛُﻢ . ﴾
ﻭﻳﻮﻡٌ ﻳﺘﻮﺏُ ﻓﻴﻪ ﻣ ﻦ ﺫﻧﺒِ ﻪِ ٬ ﻭﻳﻨﺨﻠ ﻊُ ﻣ ﻦ ﻣﻌ ﺼﻴ ﺘِﻪِ ٬ ﻭﻳﻌ ﻮﺩُ ﺇﻟ ﻰ ﺭﺑِ ﻪِ ﴿ : ﺛُ ﻢﱠ
ﻋﻠَ ْﻴ ِﻬﻢِْ ﻟﻴَﺘُﻮﺑُﻮﺍْ. ﴾ ﺗَﺎﺏََ
ﻭﻳﻮﻡٌ ﻳﻠﻘﻰ ﻓﻴﻪ ﺭﺑﱢﻪ ﻋﻠﻰ ﺧﺎﺗﻤﺔٍ ﺣﺴﻨﺔٍ ﻭﻋﻤﻞٍ ﻣﺒﺮﻭﺭٍَ )) : ﻣﻦْ ﺃﺣﺐﱠ ﻟﻘ ﺎء ﺍﷲ
ﺃﺣﺐﱠ ﺍﷲُ ﻟﻘﺎءﻩُ. ((
ﻭﺩﺍﺭٍ ﻫ ﻲ ﺍﻟ ﺪﻧﻴﺎ ﻭﻳ ﻮﻡٍ ﻫ ﻮ ﻭﺑ ﺸّﺮﺕُ ﺁﻣ ﺎﻟﻲ ﺑ ﺸﺨﺺٍ ﻫ ﻮ
ﺍﻟ ﺪﻫﺮُ ﺍﻟ ﻮﺭﻯ
ﻻ ﲢﺰﻥ
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ﻗﺮﺃﺕُ ﺳِﻴﺮ ﺍﻟﺼﺤﺎﺑﺔ – ﺭﺿ ﻮﺍﻥُ ﺍﷲِ ﻋﻠﻴﻬﻢ ٬ ﻓﻮﺟ ﺪﺕُ ﻓ ﻲ ﺣﻴ ﺎﺗِﻬﻢْ ﺧﻤ ﺲ
ﻣﺴﺎﺋﻞ ﺗﻤﻴﺰُﻫﻢ ﻋﻦْ ﻏﻴﺮِﻫﻢْ:
ﺍﻷﻭﻟ ﻰ : ﺍﻟﻴُ ﺴْﺮُ ﻓ ﻲ ﺣﻴ ﺎﺗِﻬِﻢْ ٬ ﻭﺍﻟ ﺴﻬﻮﻟﺔُ ﻭﻋ ﺪﻡ ﺍﻟﺘﻜﻠﱡ ﻒ ٬ ﻭﺃﺧ ﺬ ﺍﻷﻣ ﻮﺭ
ﺑﺒﺴﺎﻃﺔ ٬ ﻭﺗﺮﻙ ﺍﻟﺘﻨﻄﻊ ﻭﺍﻟﺘﻌﻤﱡﻖ ﻭﺍﻟﺘﺸﺪﻳﺪَ ﴿ : ﻭ ُﻧﻴَﺴﱢﺮُﻙَِ ﻟ ْﻠﻴُﺴْﺮَﻯ. ﴾
ﻋﻠْﻤﻬ ﻢ ﻏﺰﻳ ﺮٌ ﻣﺒ ﺎﺭﻙٌ ﻣﺘ ﺼﻞٌ ﺑﺎﻟﻌﻤ ﻞِ ٬ ﻻ ﻓ ﻀﻮﻝَ ﻓﻴ ﻪ ﻭﻻ ﺍﻟﺜﺎﻧﻴ ﺔَ : ﺃﻥِ
ﺣﻮﺍﺷ ﻲ ٬ ﻭﻻ ﻛﺜ ﺮﺓ ﻛ ﻼﻡٍ ٬ ﻭﻻ ﺭﻏ ﻮﺓ ﺃﻭ ﺗﻌﻘﻴ ﺪ ﴿ : ﺇِﻧﱠﻤَ ﺎ ﻳَﺨْ ﺸَﻰ ﺍﻟﻠﱠ ﻪَ ﻣِ ﻦْ ﻋِﺒَ ﺎﺩِﻩِ
ﺍﻟْﻌُﻠَﻤَﺎء. ﴾
ﺍﻟﺜﺎﻟﺜ ﺔَ : ﺃﻥﱠ ﺃﻋﻤ ﺎﻝ ﺍﻟﻘﻠ ﻮﺏِ ﻟ ﺪﻳﻬﻢْ ﺃﻋﻈ ﻢُ ﻣ ﻦ ﺃﻋﻤ ﺎﻝِ ﺍﻷﺑ ﺪﺍﻥِ ٬ ﻓﻌﻨ ﺪﻫُﻢُ
ﺍﻹﺧﻼﺹُ ﻭﺍﻹﻧﺎ ُﺑﺔُ ﻭﺍﻟﺘﻮﻛﻞُ ﻭﺍﻟﻤﺤﺒﺔُ ﻭﺍﻟﺮﻏﺒﺔُ ﻭ ﺍﻟﺮﻫﺒﺔُ ﻭﺍﻟﺨ ﺸْﻴﺔُ ﻭﻧﺤﻮُﻫ ﺎ ٬ ﺑﻴﻨﻤ ﺎ
ﺃﻣ ﻮﺭُﻫﻢ ﻣﻴ ﺴﱠﺮﺓٌ ﻓ ﻲ ﻧﻮﺍﻓ ﻞِ ﺍﻟ ﺼﻼﺓِ ﻭﺍﻟ ﺼﻴﺎﻡِ ٬ ﺣﺘ ﻰ ﺇﻥ ﺑﻌ ﺾ ﺍﻟﺘ ﺎﺑﻌﻴﻦ ﺃﻛﺜ ﺮُ
ﺍﺟﺘﻬﺎﺩﺍً ﻣﻨﻬﻢْ ﻓﻲ ﺍﻟﻨﻮﺍﻓﻞِ ﺍﻟﻈﺎﻫﺮﺓَِ ﴿ : ﻓ َﻌِﻠﻢَ ﻣَﺎ ﻓِﻲُ ﻗﻠُﻮ ِﺑ ِﻬﻢْ. ﴾
ﺍﻟﺮﺍﺑﻌ ﺔ : ﺗﻘﻠﱡﻠﻬ ﻢْ ﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣﺘﺎﻋِﻬ ﺎ ٬ ﻭﺗﺨﻔﱡﻔُﻬ ﻢ ﻣﻨﻬ ﺎ ٬ ﻭﺍﻹﻋ ﺮﺍﺽُ ﻋ ﻦ
ﺑﻬﺎﺭ ﺟﻬﺎ ﻭﺯﺧﺎﺭﻓِﻬﺎ ٬ ﻣﻤﺎ ﺃﻛﺴﺒﻬﻢ ﺭﺍﺣﺔً ﻭﺳﻌﺎﺩﺓً ﻭﻃﻤﺄﻧﻴﻨﺔً ﻭﺳ ﻜﻴﻨﺔً ﴿ : ﻭَﻣَ ﻦْ ﺃَﺭَﺍﺩَ
ﺳ ْﻌ َﻴﻬَﺎ ﻭَ ُﻫﻮَُ ﻣﺆْ ِﻣﻦٌ. ﴾ ﺳﻌَﻰَ ﻟﻬَﺎَ ﺍﻵﺧِﺮَﺓَ ﻭَ َ
ﺍﻟﺨﺎﻣﺴﺔ : ﺗﻐﻠﻴﺐُ ﺍﻟﺠﻬﺎﺩِ ﻋﻠﻰ ﻏﻴ ﺮِﻩ ﻣ ﻦ ﺍﻷﻋﻤ ﺎﻝِ ﺍﻟ ﺼﺎﻟﺤﺔِ ٬ ﺣﺘ ﻰ ﺻ ﺎﺭ
ﺳِﻤﺔً ﻟﻬﻢْ ٬ ﻭﻣﻌْﻠﻤﺎً ﻭﺷﻌﺎﺭﺍً . ﻭﺑﺎﻟﺠﻬﺎﺩِ ﻗﻀﻮْﺍ ﻋﻠﻰ ﻫﻤ ﻮﻣِ ﻬﻢ ﻭﻏﻤ ﻮﻣِﻬﻢ ﻭﺃﺣ ﺰﺍﻧِﻬﻢْ
٬ ﻷﻥﱠ ﻓﻴﻪ ﺫﻛﺮﺍً ﻭﻋﻤﻼً ﻭﺑﺬﻻً ﻭﺣﺮﻛﺔً.
ﻓﺎﻟﻤﺠﺎﻫﺪُ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲِ ﻣﻦْ ﺃﺳ ﻌﺪِ ﺍﻟﻨ ﺎﺱِ ﺣ ﺎﻻً ٬ ﻭﺃﺷ ﺮﺣِﻬﻢ ﺻ ﺪْﺭﺍً ﻭﺃﻃﻴ ﺒﻬِﻢ
ﺳ ُﺒَﻠﻨَﺎ ﻭَِﺇﻥﱠ ﺍﻟﻠﱠﻪَ ﻟَﻤَﻊَ ﺍﻟْﻤُﺤْﺴِﻨِﻴﻦَ . ﴾ ﻧﻔﺴﺎً﴿ : ﻭَﺍﻟﱠﺬِﻳﻦَ ﺟَﺎﻫَﺪُﻭﺍ ﻓِﻴﻨَﺎ ﻟَ َﻨﻬْ ِﺪ َﻳﻨﱠﻬُﻢُْ
ﻓﻲ ﺍﻟﻘﺮ ﺁﻥ ﺣﻘﺎﺋﻖُ ﻭﺳُﻨﻦٌ ﻻ ﺗﺰﻭﻝُ ﻭﻻ ﺗﺤﻮﻝُ ٬ ﺃﺫﻛﺮُ ﻣ ﺎ ﻳﺘﻌﻠ ﻖُ ﻣﻨﻬ ﺎ ﺑ ﺴﻌﺎﺩﺓِ
ﺍﻟﻌﺒﺪِ ﻭﺭﺍﺣﺔِ ﺑﺎِﻟﻪِ ٬ ﻣﻦْ ﻫﺬِﻩِ ﺍﻟﺴﱡﻨﻦِ ﺍﻟﺜﺎﺑﺘﺔِ:
ﻣﻜُﻢْ ﴾ ﺃﻥﱠ ﻣﻦِ ﺍﺳﺘﻨﺼﺮ ﺑﺎﷲِ ﻧَﺼَﺮَﻩُ ﴿ : ﺇِﻥ ﺗَﻨﺼُﺮُﻭﺍ ﺍﻟﻠﱠﻪَ ﻳَﻨﺼُ ْﺮ ُﻛﻢَْ ﻭﻳُ َﺜﺒﱢﺖْ ﺃَﻗْ ﺪَﺍ َ
ﻏﻔِﺮْ ﺳﺘَﺠِﺐْ ﻟَ ُﻜﻢْ . ﴾ ﻭﻣﻦ ﺍﺳﺘﻐﻔﺮﻩ ﻏَ َﻔﺮَ ﻟ ﻪ ﴿ : ﻓَ ﺎ ْ . ﻭﻣﻦْ ﺳﺄﻟﻪُ ﺃﺟﺎﺑﻪُ ﴿ : ﺍﺩْﻋُﻮﻧِﻲ ﺃَْ
ﻟِﻲَ ﻓ َﻐﻔَﺮَ ﻟَﻪُ . ﴾ ﻭﻣﻦْ ﺗﺎﺏ ﺇﻟﻴﻪ ﻗﺒﻞ ﻣﻨﻪ ﴿ : ﻭَ ُﻫﻮَ ﺍﻟﱠﺬِﻱَ ﻳ ْﻘﺒَ ﻞُ ﺍﻟ ﱠﺘ ْﻮﺑَ ﺔَ ﻋَ ﻦْ ﻋِﺒَ ﺎﺩِﻩِ . ﴾
ﺴﺒُﻪُ . ﴾ ﻭﻣﻦْ ﺗﻮﻛﱠﻞ ﻋﻠﻴﻪِ ﻛﻔﺎﻩُ ﴿ : ﻭَﻣَﻦَ ﻳ َﺘ َﻮ ﱠﻛﻞْ ﻋَﻠَﻰ ﺍﻟﻠﱠﻪَِ ﻓ ُﻬﻮَ ﺣَ ْ
ﻋﻠَ ﻰ ﺠﻠُﻬﺎ ﺍﷲُ ﻷﻫﻠِﻬﺎ ﺑﻨﻜﺎﻟِﻬﺎ ﻭﺟﺰﺍﺋﻬﺎ : ﺍﻟﺒﻐ ﻲُِ ﴿ : ﺇﻧﱠﻤَ ﺎَ ﺑﻐُْ ﻴﻜُﻢَْ ﻭﺃﻥﱠ ﺛﻼﺛﺔً ﻳﻌ ﱢ
ﻋﻠَ ﻰَ ﻧﻔْ ﺴِﻪِ ٬ ﴾ ﻭﺍﻟﻤﻜ ﺮَُ ﴿ : ﻭﻟَ ﺎ ﺴﻜُﻢ ٬ ﴾ ﻭﺍﻟﻨﻜ ﺚُ ﴿ : ﻓَﻤَ ﻦ ﱠﻧﻜَ ﺚََ ﻓِﺈﻧﱠﻤَ ﺎ ﻳَﻨﻜُ ﺚَُ ﺃَﻧﻔُِ
ﻳَﺤِﻴ ﻖُ ﺍﻟْ َﻤﻜْ ﺮُ ﺍﻟ ﺴﱠﻴﱢﺊُِ ﺇﻟﱠ ﺎ ﺑِﺄَ ْﻫﻠِ ﻪِ . ﴾ ﻭﺃﻥﱠ ﺍﻟﻈ ﺎﻟﻢ ﻟ ﻦْ ﻳﻔﻠ ﺖ ﻣ ﻦ ﻗﺒ ﻀﺔِ ﺍﷲَِ ﴿ : ﻓ ِﺘﻠْ ﻚَ
ﻇﻠَﻤُ ﻮﺍ . ﴾ ﻭﺃﻥﱠ ﺛﻤ ﺮﺓ ﺍﻟﻌﻤ ﻞِ ﺍﻟ ﺼﺎﻟﺢِ ﻋﺎﺟﻠ ﺔٌ ﻭﺁﺟﻠ ﺔٌ ٬ ﻷﻥﱠ ﺍﷲ ُ ﺑﻴُ ﻮ ُﺗ ُﻬﻢْ ﺧَﺎﻭِﻳَ ﺔً ﺑِﻤَ ﺎَ
ﺴﻦَ ﺛَ ﻮَﺍﺏِ ﺍﻵﺧِ ﺮَﺓِ ٬ ﴾ ﻭﺃﻥ ﻣ ﻦ ﻏﻔ ﻮﺭٌ ﺷ ﻜﻮﺭٌ ﴿ : ﻓَﺂﺗَ ﺎ ُﻫﻢُ ﺍﻟﻠّ ﻪُ ﺛَ ﻮَﺍﺏَ ﺍﻟ ﺪﱡ ْﻧﻴَﺎ ﻭَﺣُْ
ﻻ ﲢﺰﻥ
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ﻋﺮَﻑَ ﺍﻟﻌﺒﺪُ ﺫﻟ ﻚ ﺳ ﻌﺪ ﻭﺳُ ﺮﱠ ٬ ﻷﻧ ﻪ ﺤﺒِ ْﺒﻜُﻢُ ﺍ ﻟﻠّﻪُ . ﴾ ﻓﺈﺫﺍَ
ﺃﻃﺎﻋﻪ ﺃﺣﺒﱠﻪ ﴿ : ﻓَﺎﺗﱠﺒِﻌُﻮﻧِﻲ ﻳُ ْ
ﺼﺮُِ ﴿ : ﺇﻥﱠ ﺍﻟﻠﱠ ﻪَ ﻫُ ﻮَ ﺍﻟ ﺮﱠﺯﱠﺍﻕُ ﴿ ٬ ﴾ ﻭَﻣَ ﺎ ﺍﻟﻨﱠ ﺼْﺮُ ﺇِﻻﱠ ﻣِ ﻦْ ﻳﺘﻌﺎﻣﻞُ ﻣﻊ ﺭﺏﱟ ﻳ ﺮﺯﻕُ ﻭَﻳﻨُْ
ﻋِﻨ ﺪِ ﺍﻟﻠّ ﻪِ ٬ ﴾ ﻭﻳﻐﻔ ﺮُ ﴿ : ﻭَﺇِﻧﱢ ﻲَ ﻟﻐَﻔﱠ ﺎﺭٌ ﻟﱢﻤَ ﻦ ﺗَ ﺎﺏَ ٬ ﴾ ﻭﻳﺘ ﻮﺏُ ﴿ : ﺇِﻧﱠ ﻪُ ﻫُ ﻮَ ﺍﻟﺘﱠ ﻮﱠﺍﺏُ
ﺍﻟ ﺮﱠﺣِﻴﻢُ ٬ ﴾ ﻭﻳﻨ ﺘﻘﻢُ ﻷﻭﻟﻴﺎﺋ ﻪ ﻣ ﻦْ ﺃﻋﺪﺍﺋِ ﻪِِ ﴿ : ﺇﻧﱠ ﺎ ﻣُﻨ َﺘﻘِﻤُ ﻮﻥَ ٬ ﴾ ﻓ ﺴﺒﺤﺎﻧﻪ ﻣ ﺎ ﺃﻛﻤﻠ ﻪُ
ﻭﺃﺟﻠﻪَُ ﴿ : ﻫﻞَْ ﺗ ْﻌَﻠﻢُ ﻟَﻪُ ﺳَﻤِ ّﻴﺎً ﴾ ؟. !
ﻟﻠﺸﻴﺦِ ﻋﺒﺪِﺍﻟﺮﺣﻤﻦِ ﺑﻦِ ﺳﻌﺪﻱﱟ – ﺭﺣﻤﻪُ ﺍﷲُ – ﺭﺳﺎﻟﺔٌ ﻗﻴﱢﻤﺔٌ ﺍﺳ ﻤُﻬﺎ ) ﺍﻟﻮﺳ ﺎﺋﻞُ
ﺍﻟﻤﻔﻴﺪﺓُ ﻓﻲ ﺍﻟﺤﻴﺎﺓِ ﺍﻟﺴﻌﻴﺪﺓِ ٬ ( ﺫﻛﺮ ﻓ ﻴﻬﺎ » : ﺇﻥﱠ ﻣﻦْ ﺃﺳﺒﺎﺏِ ﺍﻟﺴﻌﺎﺩﺓِ ﺃﻥْ ﻳﻨﻈ ﺮ ﺍﻟﻌﺒ ﺪُ
ﺇﻟﻰ ﻧﻌﻢِ ﺍﷲِ ﻋﻠﻴﻪ ٬ ﻓﺴﻮﻑ ﻳﺮﻯ ﺃﻧﻪُ ﻳﻔﻮﻕُ ﺑﻬﺎ ﺃﻣﻤﺎً ﻣﻦ ﺍﻟﻨ ﺎﺱِ ﻻ ﺗُﺤْ ﺼﻰ ٬ ﺣﻴﻨﻬ ﺎ
ﻳﺴﺘﺸﻌﺮُ ﺍﻟﻌﺒﺪُ ﻓﻀﻞ ﺍﷲِ ﻋﻠﻴﻪ. «
ﺃﻗﻮﻝُ : ﺣﺘﻰ ﻓﻲ ﺍﻷﻣﻮﺭِ ﺍﻟﺪﻳﻨﱠﻴﺔِ ﻣﻊ ﺗﻘ ﺼﻴﺮٍ ﺍﻟﻌﺒ ﺪِ ٬ ﻳﺠُ ﺪ ﺍﻧ ﻪ ﺃﻋﻠ ﻰ ﻣ ﻦْ ﻓﺌ ﺎﻡٍ
ﻣﻦ ﺍﻟﻨﺎﺱِ ﻓﻲ ﺍﻟﻤ ﺤﺎﻓﻈﺔِ ﻋﻠﻰ ﺍﻟﺼﻼﺓِ ﺟﻤﺎﻋﺔً ٬ ﻭﻗﺮﺍءﺓِ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺬﻛﺮِ ﻭﻧﺤْﻮ ﺫﻟ ﻚ
ﻋﻠَﻴْ ُﻜﻢِْ ﻧﻌَﻤَﻪُ ﻇَﺎﻫِﺮَﺓً ﻭَﺑَﺎﻃِﻨَﺔً . ﴾ ٬ ﻭﻫﺬﻩ ﻧﻌﻤﺔٌ ﺟﻠﻴﻠﺔٌ ﻻ ﺗُﻘﺪﱠﺭُ ﺑﺜﻤﻦٍ﴿ : ﻭَﺃَﺳْﺒَﻎََ
ﻭﻗﺪْ ﺫﻛﺮ ﺍﻟﺬﻫﺒﻲﱡ ﻋﻦ ﺍﻟﻤﺤﺪﱢﺙِ ﺍﻟﻜﺒﻴﺮِ ﺍﺑﻦِ ﻋﺒﺪِ ﺍﻟﺒﺎﻗﻲ ﺍﻧﻪ : ﺍﺳ ﺘﻌﺮﺽ ﺍﻟﻨ ﺎﺱ
ﺑﻌﺪ ﺧﺮﻭﺟِﻬﻢ ﻣﻦ ﺟﺎﻣﻊِ ) ﺩﺍﺭِ ﺍﻟ ﺴﻼﻡِ ( ﺑﺒﻐ ﺪﺍﺩ ٬ ﻓﻤ ﺎ ﻭَﺟَ ﺪَ ﺃﺣ ﺪﺍً ﻣ ﻨﻬﻢُ ﻳﺘﻤﻨﱠ ﻰ ﺃﻧ ﻪ
ﻣﻜﺎﻧﻪ ﻭﻓﻲ ﻣﺴﻼﺧﻪ.
ﺧَﻠ ْﻘﻨَ ﺎ
ﻋﻠَ ﻰَ ﻛﺜِﻴ ﺮٍ ﻣﱢﻤﱠ ﻦَْ ﻀ ْﻠﻨَﺎﻫُﻢَْ ﻭﻟﻬﺬِﻩِ ﺍﻟﻜﻠﻤ ﺔِ ﺟﺎﻧ ﺐٌ ﺇﻳﺠ ﺎﺑﻲﱞ ﻭﺳ ﻠﺒﻲﱞ ﴿ : ﻭَﻓَ ﱠ
ﺗَ ْﻔﻀِﻴﻼً. ﴾
ﻣ ﻨﻬﻢُ ﻓ ﺎﺗﺮﻙْ ﺗﻔﺎﺻ ﻴﻞ ﻛ ﻞﱡ ﻫ ﺬﺍ ﺍﻟﺨﻠْ ﻖِ ﻏِ ﺮﱞ ﻭﺃﻧ ﺎ
ﺍﻟﺠُﻤَ ﻞْ
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ﻭﻗﻔـــﺔٌ
ﻋﻦ ﺃﺳﻤﺎء ﺑﻨﺖِ ﻋُﻤ ْﻴﺲٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ – ﻗﺎﻟﺖْ : ﻗﺎﻝ ﻟﻲ ﺭﺳﻮﻝُ ﺍﷲ: r
)) ﺃﻻ ﺃُﻋﻠﱢﻤ ﻚِ ﻛﻠﻤ ﺎﺕٍ ﺗﻘ ﻮﻟِﻴﻨﻬُﻦ ﻋﻨ ﺪ ﺍﻟﻜ ﺮْﺏِ . ﺃﻭ ﻓ ﻲ ﺍﻟﻜ ﺮْﺏِ . ؟ : ﺍﷲُ ﺍﷲُ
ﺭﺑﱢﻲ ﻻ ﺃُﺷﺮﻙُ ﺑﻪ ﺷﻴﺌﺎً. ((
ﻭﻓﻲ ﻟﻔﻆٍ )) : ﻣﻦْ ﺃﺻﺎﺑ ﻪُ ﻫﻢﱞ ﺃﻭ ﻏﻢﱞ ﺃﻭ ﺳﻘﻢٌ ﺃﻭ ﺷِﺪﱠﺓٌ ٬ ﻓﻘﺎﻝ : ﺍﷲُ ﺭﺑ ﻲ ٬ ﻻ
ﺷﺮﻳﻚ ﻟﻪ . ﻛُﺸِﻒ ﺫﻟﻚ ﻋﻨﻪ. ((
» ﻫﻨﺎﻙ ﺃﻣﻮﺭٌ ﻣﻈﻠﻤ ﺔٌ ﺗ ﻮﺭِﺩُ ﻋﻠ ﻰ ﺍﻟﻘﻠ ﺐِ ﺳ ﺤﺎﺋﺐ ﻣﺘﺮﺍﻛﻤ ﺎﺕٍ ﻣﻈﻠﻤ ﺔً ٬ ﻓ ﺈﺫﺍ
ﻓﺮﱠ ﺇﻟﻰ ﺭﱢﺑﻪِ ٬ ﻭﺳﻠّﻢ ﺃﻣ ﺮﻩ ﺇﻟﻴ ﻪِ ٬ ﻭﺃﻟﻘ ﻰ ﻧﻔ ﺴﻪُ ﺑ ﻴﻦ ﻳﺪﻳ ﻪِ ﻣِ ﻦْ ﻏﻴ ﺮِ ﺷ ﺮِﻛﺔِ ﺃﺣ ﺪٍ ﻣ ﻦ
ﺍﻟﺨﻠﻖِ ٬ ﻛﺸَﻒَ ﻋﻨﻪ ﺫﻟﻚ ٬ ﻓﺄﻣﱠﺎ ﻣﻦْ ﻗﺎﻝ ﺫﻟﻚ ﺑﻘﻠﺐٍ ﻏﺎﻓﻞٍ ﻻﻩٍ ٬ ﻓﻬﻴﻬﺎﺕ. «
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ :
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ﺑﻤ ﺎ ﻓﻘ ﺪﻧﺎﻩُ ﻣِ ﻦْ ﻣ ﺎﻝٍ ﻭﻣِْ
ﻦ ﻭﻣ ﺎ ﻧﺒ ﺎﻟﻲ ﺇﺫﺍ ﺃﺭﻭﺍﺣٌﻨ ﺎ
ﺐِ
َ ُ ﻣﺸَِ ﻦْ
ﻧ ﺇﺫﺍ ﺍﻟﻨﻔ ﻮﺱُ ﻭﻗﺎﻫ ﺎ ﺍﷲ ﺖْ ٌ ﻭﺍﻟ ﻠﻌِﻤ
ِ ﺰﱡ ﺳ
ﻓﺎﻟﻤ ﺎﻝُ ﻣﻜﺘ ﺴﺐ
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ﻋَﻄَ ُ ﻣﺮْﺗﺠ ﻊٌ
ﻣَ ﻦ ﺧﺎﻑ ﺣﺎﺳﺪﺍً
. 1 ﺍﻟﻤﻌﻮﱢﺫﺍﺕُ ﻣﻊ ﺍﻷﺫﻛﺎﺭِ ﻭﺍﻟﺪﻋﺎءِ ﻋﻤﻮﻣﺎً ﴿ : ﻭَﻣِ ﻦ ﺷَ ﺮﱢ ﺣَﺎﺳِ ﺪٍ ﺇِﺫَﺍ ﺣَ ﺴَﺪَ
. ﴾
ﺧﻠُ ﻮﺍْ ﻣِ ﻦْ
ﺧﻠُﻮﺍْ ﻣِ ﻦ ﺑَ ﺎﺏٍ ﻭَﺍﺣِ ﺪٍ ﻭَﺍﺩْ ُ . 2 ﻛِﺘﻤﺎﻥُ ﺃﻣﺮِﻙ ﻋﻦِ ﺍﻟﺤﺎﺳِ ﺪِ ﴿ : ﻻَ ﺗَ ﺪْ ُ
ﺃَ ْﺑﻮَﺍﺏٍ ﱡﻣ َﺘﻔَﺮﱢﻗَﺔٍ. ﴾
ﻋﺘَ ِﺰﻟُﻮﻥِ . ﴾
. 3 ﺍﻻﺑﺘﻌﺎﺩُ ﻋﻨﻪ ﴿ : ﻭَﺇِﻥْ ﱠﻟﻢُْ ﺗﺆْﻣِﻨُﻮﺍ ﻟِﻲ ﻓَ ﺎ ْ
. 4 ﺍﻹﺣﺴﺎﻥُ ﺇﻟﻴﻪ ﻟِﻜﻒﱢ ﺃﺫﺍﻩُ ﴿ : ﺍﺩْﻓَﻊْ ﺑِﺎﱠﻟﺘِﻲِ ﻫﻲَ ﺃَﺣْﺴَﻦُ. ﴾
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ﺣﺴﱢﻦْ ﺧﻠُﻘﻚَ
ﺨﻠُﻖِ ﺷُﺆﻡٌ ﻭﺷﻘﺎءٌ. ﺨﻠُﻖِ ﻳُﻤْﻦٌ ﻭﺳﻌﺎﺩﺓٌ ٬ ﻭﺳُﻮءُ ﺍﻟ ُ ﺣُﺴْﻦُ ﺍﻟ ُ
)) ﺇﻥ ﺍﻟﻤ ﺮء ﻟَﻴﺒْﻠ ﻎ ﺑﺤ ﺴﻦِ ﺧُﻠﻘِ ﻪِ ﺩﺭﺟ ﺔَ ﺍﻟ ﺼﺎﺋﻢِ ﺍﻟﻘ ﺎﺋﻢِ )) . (( ﺃﻻ ﺃُﻧﺒﱢ ﺌُﻜﻢ
ﺑﺄﺣﺒﱢﻜﻢُ ﻭﺃﻗ ﺮ ِﺑﻜُﻢْ ﻣﻨﱢ ﻲ ﻣﺠﻠ ﺴﺎً ﻳ ﻮﻡ ﺍﻟﻘﻴﺎﻣ ﺔِ ؟ ! ﺃﺣﺎﺳ ﻨُﻜﻢْ ﺃ ﺧﻼﻗ ﺎُ ﴿ . (( ﻭَﺇِﻧﱠ ﻚَ ﻟَﻌَﻠ ﻰ
ﻏﻠِﻴﻆَ ﺍ ْﻟ َﻘﻠْﺐِ ﻻَﻧﻔَ ﻀﱡﻮﺍْ ﺧﻠُﻖٍ ﻋَﻈِﻴﻢٍَ ﴿ . ﴾ ﻓﺒِﻤَﺎ ﺭَﺣْﻤَﺔٍ ﻣﱢﻦَ ﺍﻟﻠّﻪِ ﻟِﻨﺖََ ﻟ ُﻬﻢَْ ﻭﻟَﻮْ ﻛُﻨﺖَ ﻓَ ّ
ﻈﺎًَ ُ
ُﻮﻟُﻮﺍْ ﻟِﻠﻨﱠﺎﺱِ ﺣُﺴْﻨﺎً. ﴾
ﺣ ْﻮِﻟﻚَ ﴿ . ﴾ ﻭَﻗ ِ ﻣﻦَْ
ﻭﺗﻘﻮﻝُ ﺃﻡﱡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﺎﺋﺸﺔُ ﺑﻨﺖُ ﺍﻟﺼﺪﻳﻖ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﻓﻲ ﻭﺻ ﻔﻬﺎ
ﺧُﻠﻘُﻪُ ﺍﻟﻘُﺮﺍﻥ. (( ﺍﻟﻤﻌﺼﻮﻡ ﻋﻠﻴﻪ ﺻﻼﺓُ ﺭﺑﻲ ﻭﺳﻼﻣُﻪ )) : ﻛﺎﻥُ
ﻄﻪَ ﺍﻟﺨﺎﻃﺮِ : ﻧﻌﻴﻢٌ ﻋﺎﺟﻞٌ ﻭﺳﺮﻭﺭٌ ﺣﺎﺿ ﺮٌ ﻟﻤ ﻦ ﺃﺭﺍﺩ ﺑ ﻪ ﺨﻠُﻖ ﻭﺑَﺴْ َ ﺇﻥ ﺳَ َﻌﺔَ ﺍﻟ ُ
ﺍﷲُ ﺧﻴْ ﺮﺍً ٬ ﻭﺇﻥﱠ ﺳ ﺮﻋﺔ ﺍﻻﻧﻔﻌ ﺎﻝِ ﻭﺍﻟﺤِ ﺪﱠﺓِ ﻭﺛ ﻮﺭﺓ ﺍﻟﻐ ﻀﺐِ : ﻧَﻜَ ﺪٌ ﻣ ﺴﺘﻤﺮﱞ ﻭﻋ ﺬﺍﺏٌ
ﻣﻘﻴﻢٌ.
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ﺩﻭﺍءُ ﺍﻷﺭﻕِ
ﻣﺎﺫﺍ ﻳﻔﻌﻞُ ﻣﻦْ ﺃُﺻﻴﺐ ﺑﺎﻷﺭﻕِ ؟
ﺍﻷﺭﻕُ ﺗﻌﺴﱡﺮُ ﺍﻟﻨﻮﻡِ ٬ ﻭﺍﻟﺘﻤﻠﻤﻞُ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵِ.
. 1 ﺍﻷﺫﻛﺎﺭُ ﺍﻟﺸﺮﻋﱠﻴﺔُ ﴿ : ﺃَﻻَ ﺑِ ِﺬﻛْﺮِ ﺍﻟﻠّﻪِ ﺗَﻄَْ ﻤ ِﺌﻦﱡ ﺍ ْﻟ ُﻘﻠُﻮﺏُ. ﴾
ﺳﺔٍ ﴿ : ﻭَﺟَ َﻌﻠْﻨَﺎ ﺍﻟ ﱠﻨﻬَﺎﺭَ ﻣَﻌَﺎﺷﺎً. ﴾ . 2 ﻫَﺠْﺮُ ﺍﻟﻨﻮﻡِ ﺑﺎﻟﻨﻬﺎﺭِ ﺇﻻ ﻟﺤﺎﺟﺔٍ ﻣﺎ ﱠ
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ﻋﻠْﻤﺎً. ﴾ . 3 ﺍﻟﻘﺮﺍءﺓُ ﻭﺍﻟﻜﺘﺎﺑﺔُ ﺣﺘﻰ ﺍﻟﻨﻮﻡِ ﴿ : ﻭَﻗُﻞ ﺭﱠﺏﱢ ﺯِﺩْﻧِﻲِ
ﺟ َﻌﻞَ ﺍﻟ ﱠﻨﻬَﺎﺭَ ﻧُﺸُﻮﺭﺍً. ﴾ . 4 ﺇﺗﻌﺎﺏُ ﺍﻟﺠﺴﻢِ ﺑﺎﻟﻌﻤﻞِ ﺍﻟﻨﺎﻓﻊِ ﻧﻬﺎﺭﺍً ﴿ : ﻭَ َ
. 5 ﺍﻟﺘﻘﻠﻴﻞُ ﻣﻦْ ﺷﺮﺏِ ﺍﻟﻤﻨﺒﱢﻬﺎﺕِ ﻛﺎﻟﻘﻬﻮﺓِ ﻭﺍﻟﺸﺎﻱِ.
ﻓﻘ ﺎﻟﻮﺍ ﻟﻨ ﺎ ﻣ ﺎ ﺃﻗ ﺼﺮ ﺍﻟﻠﻴ ﻞ ﺷ ﻜﻮْﻧﺎ ﺇﻟ ﻰ ﺃﺣﺒﺎﺑِﻨ ﺎ ﻃ ﻮﻝ
ﺪﻧﺎ ﻋﻨ
ِﻲ ﻟﻨ ﺎ ﺍﻟﻨ ﻮﻡُ ﻳﻘﻴﻨ ﺎً ﻭﻻ ﻳُﻐ ﺸ ِﻨ ﺎ
ﻭﺫﺍﻙ ﺑ ﺄﻥﱠ ﺍﻟﻨ ﻮﻡ ﻳُﻐ ﺸِﻲ ﻟﻴﻠ
ْﻴﻨ ﺎ
ِ ٬ ﻭﻣﺬﺍﻕ ﺍﻟﺴﻌﺎﺩﺓِ. ِ ٬ ﻭﺑﺸﺎﺷﺔ ﺍﻹﻳﻤﺎﻥ ِ ﺗﻨﺎﻓﻲ ﺣﻼﻭﺓ ﺍﻟﻄﺎﻋﺔ ﺃﻋ
ﻋﻴ ﻮﻧﻬﻢ
ﻣﺮﺍﺭﺓُ ﺍﻟﺬﻧﺐ
ﻳ ﻘﻮﻝُ ﺍﺑﻦُ ﺗﻴﻤﻴﺔ : ﺍﻟﻤﻌﺎﺻﻲ ﺗﻤﻨﻊُ ﺍﻟﻘﻠﺐَ ﻣﻦَ ﺍﻟﺠﻮﻻﻥِ ﻓ ﻲ ﻓ ﻀﺎءِ ﺍﻟﺘﻮﺣﻴ ﺪِ﴿ :
ُ ﻗﻞِ ﺍﻧﻈُﺮُﻭﺍْ ﻣَﺎﺫَﺍ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽِ. ﴾
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ﻋﻮﺍﻗﺐ ﺍﻟﻤﻌﺎﺻﻲ
. 1 ﺣﺠﺎﺏٌ ﺑﻴﻦ ﺍﻟﻌﺒﺪِ ﻭﺭﺑﱢﻪَ ﴿ : ﻛﻠﱠﺎ ﺇِ ﱠﻧ ُﻬﻢْ ﻋَﻦ ﱠﺭ ﱢﺑ ِﻬﻢَْ ﻳﻮْ َﻣﺌِﺬٍ ﻟﱠﻤَﺤْﺠُﻮﺑُﻮﻥَ. ﴾
. 2 ﻳُﻮﺣﺶُ ﺍﻟﻤﺨﻠﻮﻕ ﻣﻦ ﺍﻟﺨﺎﻟﻖِ : ﺇﺫﺍ ﺳﺎء ﻓﻌﻞُ ﺍﻟﻤﺮءِ ﺳﺎءﺕْ ﻇﻨﻮﻧُﻪ.
. 3 ﻛﺂﺑﺔٌ ﺩﺍﺋﻤﺔٌ ﴿ : ﻻَ ﻳَﺰَﺍﻝُُ ﺑ ْﻨﻴَﺎ ُﻧ ُﻬﻢُ ﺍﻟﱠﺬِﻱَ ﺑ َﻨﻮْﺍْ ﺭِﻳﺒَﺔً ﻓِﻲُ ﻗﻠُﻮ ِﺑ ِﻬﻢْ. ﴾
. 4 ﺧ ﻮﻑٌ ﻓ ﻲ ﺍﻟﻘﻠ ﺐِ ﻭﺍﺿ ﻄﺮﺍﺏٌ ﴿ : ﺳَ ﻨُﻠْﻘِﻲ ﻓِ ﻲُ ﻗﻠُ ﻮﺏِ ﺍﻟﱠ ﺬِﻳﻦَ ﻛَﻔَ ﺮُﻭﺍْ
ﺍﻟﺮﱡﻋْﺐَ ﺑِﻤَ ﺎ ﺃَﺷْ َﺮﻛُﻮﺍْ ﺑِﺎﻟﻠّﻪِ. ﴾
. 5 ﻧﻜﺪٌ ﻓﻲ ﺍﻟﻤﻌﻴﺸﺔَِ ﴿ : ﻓِﺈﻥﱠ ﻟَﻪُ ﻣَﻌِﻴﺸَﺔً ﺿَﻨﻜﺎً. ﴾
ﺳﻴَﺔً. ﴾ . 6 ﻗﺴﻮﺓٌ ﻓﻲ ﺍﻟﻘﻠﺐِ ﻭﻇﻠﻤﺔٌ ﴿ : ﻭَ َ
ﺟ َﻌ ْﻠﻨَﺎُ ﻗﻠُﻮ َﺑ ُﻬﻢْ ﻗَﺎ ِ
ﺳﻮَﺩﱠﺕْ ﻭُﺟُﻮﻫُﻬُﻢَْ ﺃﻛْﻔَﺮْﺗُﻢ . ﴾ . 7 ﺳﻮﺍﺩٌ ﻓﻲ ﺍﻟﻮﺟﻪِ ﻭﻋﺒﻮﺱٌَ ﴿ : ﻓﺄَﻣﱠﺎ ﺍﻟﱠﺬِﻳﻦَ ﺍ ْ
ﺿﻪِ. (( . 8 ﺑﻐﺾٌ ﻓﻲ ﻗﻠﻮﺏِ ﺍﻟﺨﻠْ ﻖِ )) : ﺃﻧﺘﻢ ﺷﻬﺪﺍءُ ﺍﷲِ ﻓﻲ ﺃﺭ ِ
. 9 ﺿ ﻴﻖٌ ﻓ ﻲ ﺍﻟ ﺮﺯﻕَِ ﴿ : ﻭﻟَ ﻮَْ ﺃ ﱠﻧﻬُ ﻢْ ﺃَﻗَ ﺎﻣُﻮﺍْ ﺍﻟﺘﱠ ﻮْﺭَﺍﺓَ ﻭَﺍﻹِﻧﺠِﻴ ﻞَ ﻭَﻣَ ﺎ ﺃُﻧِ ﺰﻝَ
ﺟِﻠﻬِﻢ . ﴾ ﺇِﻟَﻴﻬِﻢ ﻣﱢﻦ ﺭﱠ ﱢﺑ ِﻬﻢْ ﻷ َﻛﻠُﻮﺍْ ﻣِﻦ ﻓَﻮْ ِﻗ ِﻬﻢْ ﻭَﻣِﻦ ﺗَﺤْﺖِ ﺃَﺭْ ُ
. 10 ﻏ ﻀﺐُ ﺍﻟ ﺮﺣﻤﻦِ ٬ ﻭﻧﻘْ ﺺُ ﺍﻹﻳﻤ ﺎﻥِ ٬ ﻭﺣﻠ ﻮﻝُ ﺍﻟﻤ ﺼﺎﺋ ﺐِ
ﻋﻠَ ﻰ ﻏَ ﻀَﺐٍ ﴿ . ﴾ ﺑَ ﻞْ ﺭَﺍﻥََ
ﻋﻠَ ﻰُ ﻗﻠُ ﻮ ِﺑﻬِﻢ ﻭﺍﻷﺣﺰﺍﻥَِ ﴿ : ﻓﺒَ ﺂﺅُﻭﺍِْ ﺑﻐَ ﻀَﺐٍَ
ﻏ ْﻠﻒٌ . ﴾ ﺴﺒُﻮﻥَ﴿ . ﴾ ﻭَﻗَﺎﻟُﻮﺍُْ ﻗﻠُﻮ ُﺑﻨَﺎُ ﻣﱠﺎ ﻛَﺎﻧُﻮﺍَ ﻳﻜْ ِ
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ﺍﻃﻠﺐِ ﺍﻟﺮﺯﻕ ﻭﻻ ﺗﺤﺮِﺹْ
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ﻋﻠَ ﻰ ﺍﻟﺪﻭﺩﺓُ ﻓﻲ ﺍﻟﻄﱢ ﻴﻦِ ﻳﺮﺯﻗُﻬﺎ ﺭﺏﱡ ﺍﻟﻌﺎﻟﻤﻴﻦ﴿ : ﻭَﻣَﺎ ﻣِﻦ ﺩَﺁﺑﱠﺔٍ ﻓِ ﻲ ﺍﻷَﺭْﺽِ ﺇِﻻﱠَ
ﺍﻟﻠّﻪِ ﺭِﺯْ ُﻗﻬَﺎ. ﴾
ﺍﻟﻄﻴﻮﺭُ ﻓﻲ ﺍﻟﻮﻛﻮﺭِ ﻳﻄﻌﻤُﻬﺎ ﺍﻟﻐﻔﻮﺭُ ﺍﻟﺸﻜﻮﺭُ )) : ﻛﻤ ﺎ ﻳ ﺮﺯﻕُ ﺍﻟﻄﻴ ﺮَ ٬ ﺗﻐ ﺪﻭ
ﺧِﻤﺎﺻﺎً ﻭﺗﺮﻭﺡُ ﺑِﻄﺎﻧﺎً. ((
ﻄ ِﻌﻢُ ﻭَﻻَ ﻳُﻄْ َﻌﻢُ. ﴾ ﺍﻟﺴﻤﻚُ ﻓﻲ ﺍﻟﻤﺎءِ ﻳﺮﺯﻗُﻪ ﺭﺏﱡ ﺍﻷﺭﺽِ ﻭﺍﻟﺴﻤﺎء ﴿ : ﻳُ ْ
ﻭﺃﻧﺖ ﺃﺯﻛﻰ ﻣﻦ ﺍﻟﺪﻭﺩﺓِ ﻭﺍﻟﻄﻴﺮِ ﻭﺍﻟﺴﻤﻚِ ٬ ﻓﻼ ﺗﺤﺰﻥْ ﻋﻠﻰ ﺭﺯﻗِﻚ.
ﻋﺮﻓﺖُ ﺃﻧﺎﺳﺎً ﻣﺎ ﺃﺻﺎﺑُﻬُﻢُ ﺍﻟﻔﻘﺮَ ﻭﺍﻟﻜﺪﺭُ ﻭﺿﻴﻖُ ﺍﻟﺼﺪﺭ ﺇﻻ ﺑﺴﺒﺐِ ﺑﻌ ﺪِﻫﻢ ﻋ ﻦ
ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ ٬ ﻓﺘﺠﺪُ ﺃﺣ ﺪﻫﻢ ﻛ ﺎﻥ ﻏﻨﻴّ ﺎً ٬ ﻭﺭﺯﻗُ ﻪ ﻭﺍﺳ ﻊٌ ﻭﻫ ﻮ ﻓ ﻲ ﻋﺎﻓﻴ ﺔٍ ﻣ ﻦْ ﺭﺑﱢ ﻪِ
ﻭﻓ ﻲ ﺧﻴ ﺮٍ ﻣ ﻦْ ﻣ ﻮﻻﻩ ٬ ﻓ ﺄﻋﺮﺽ ﻋ ﻦ ﻃﺎﻋ ﺔِ ﺍﷲِ ٬ ﻭﺗﻬ ﺎﻭﻥ ﺑ ﺎﻟ ﺼﻼﺓِ ٬ ﻭﺍﻗﺘ ﺮﻑ
ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏِ ٬ ﻓﺴﻠ َﺒﻪَ ﺭﺑﱡﻪ ﻋﺎﻓﻴﺔ ﺑﺪ ِﻧﻪِ ﻭﺳﻌﺔ ﺭﺯﻗِﻪِ ٬ ﻭﺍﺑﺘﻼﻩُ ﺑﺎﻟﻔ ْﻘﺮِ ﻭﺍﻟﻬﻢﱢ ﻭﺍﻟﻐ ﻢﱢ٬
ﻓﺄﺻﺒﺢ ﻣﻦْ ﻧﻜﺪٍ ﺇﻟﻰ ﻧﻜﺪٍ ٬ ﻭﻣﻦْ ﺑﻼءٍ ﺇﻟﻰ ﺑﻼءٍ ﴿ : ﻭَﻣَ ﻦْ ﺃَﻋْ ﺮَﺽَ ﻋَ ﻦِ ﺫﻛْ ﺮِﻱ ﻓَِ ﺈﻥﱠ
ﺣﺘﱠ ﻰ ﻋﻠَ ﻰ ﻗَْ ﻮﻡٍَ ﻟَﻪَُ ﻣﻌِﻴﺸَﺔً ﺿَﻨﻜﺎًَ ﴿ . ﴾ ﺫﻟِ ﻚَ ﺑَِ ﺄﻥﱠ ﺍﻟﻠّ ﻪَ ﻟَ ﻢْ ﻳَ ﻚُ ﻣُﻐَﻴﱢ ﺮﺍً ﱢﻧﻌْﻤَ ﺔًَ ﺃ ْﻧﻌَ َﻤﻬَ ﺎَ
ﺴﺒَﺖَْ ﺃﻳْ ﺪِﻳﻜُﻢَْ ﻭ َﻳ ْﻌﻔُ ﻮ ﻋَ ﻦ ﺴ ِﻬﻢْ ﴿ . ﴾ ﻭَﻣَﺎَ ﺃﺻَﺎ َﺑﻜُﻢ ﻣﱢﻦ ﱡﻣﺼِﻴﺒَﺔٍ ﻓَﺒِﻤَﺎ ﻛََ ُ ﻳ َﻐﻴﱢﺮُﻭﺍْ ﻣَﺎ ﺑِﺄَﻧﻔُ ِ
ﺳ َﻘ ْﻴﻨَﺎﻫُﻢ ﻣﱠﺎء ﻏَﺪَﻗﺎً. ﴾ ﺳ َﺘﻘَﺎﻣُﻮﺍ ﻋَﻠَﻰ ﺍﻟﻄﱠﺮِﻳﻘَﺔَِ ﻟﺄَ ْ َ ﻛﺜِﻴﺮٍ ﴿ . ﴾ ﻭَﺃَﱠﻟﻮِ ﺍ ْ
ﻫﻨﻴﺌ ﺎً ﻣﺮﻳﺌ ﺎً ﺃﻳﱡﻬ ﺎ ﺍﻟﻘﺎﺗ ﻞُ ﺃﺗﺒﻜ ﻲ ﻋﻠ ﻰ ﻟﻴﻠ ﻰ ﻭﺃﻧ ﺖ
ﺍﻟ ﺼﱠﺐﱡ
************************************** ﻗﺘﻠﺘﻬ ﺎ
﴿ ﺍﻫﺪِﻧَــــﺎ ﺍﻟﺼﱢﺮَﺍﻁَ ﺍﻟﻤُﺴﺘَﻘِﻴﻢَ﴾
ﺳﺮﱡ ﺍﻟﻬﺪﺍﻳﺔِ
ﻭﻟ ﻦْ ﻳﻬﺘ ﺪﻱ ﻟﻠ ﺴﻌﺎﺩﺓِ ﻭﻟ ﻦْ ﻳﺠ ﺪﻫﺎ ﻭﻟ ﻦْ ﻳ ﻨﻌﻢ ﺑﻬ ﺎ ٬ ﺇﻻ ﻣ ﻦِ ﺍﺗﺒ ﻊ ﺍﻟ ﺼﺮﺍﻁ
ﺍﻟﻤﺴﺘﻘﻴﻢ ﺍﻟ ﺬﻱ ﺗﺮﻛﻨ ﺎ ﻣﺤﻤ ﺪٌ r ﻋﻠ ﻰ ﻃﺮﻓِ ﻪِ ﻥ ﻭﻃﺮﻓُ ﻪ ﺍﻵﺧ ﺮُ ﻓ ﻲ ﺟﻨ ﺎﺕِ ﺍﻟﻨﻌ ﻴﻢِ:
َ ﴿ ﻭَﻟﻬَ َﺪﻳْﻨَﺎ ُﻫﻢْ ﺻِﺮَﺍﻃﺎً ﻣﱡﺴْﺘَﻘِﻴﻤﺎً. ﴾
ﺴﻦِ ﺍﻟﻌﺎﻗﺒ ﺔِ ٬ ﻭﺍﺛ ﻖٌ ﻣ ﻦْ ﻓﺴﻌﺎﺩﺓُ ﻣﻦ ﻟ ﺰﻡ ﺍﻟ ﺼﺮﺍﻁ ﺍﻟﻤ ﺴﺘﻘﻴﻢ ﺃﻧ ﻪُ ﻣﻄﻤ ﺌﻦﱞ ﻟﺤْ
ﻃﻴ ﺐِ ﺍﻟﻤ ﺼﻴﺮِ ٬ ﺳ ﺎﻛﻦٌ ﺇﻟ ﻰ ﻣﻮﻋ ﻮﺩِ ﺭﺑﱢ ﻪِ ٬ ﺭﺍﺽٍ ﺑﻘ ﻀﺎءِ ﻣ ﻮﻻﻩُ ٬ ﻣﺨﺒ ﺖٌ ﻓ ﻲ
ِ ﻫﺬﺍ ﺍﻟﺴﺒﻴﻞُ ٬ ﻳﻌﻠﻢُ ﺍﻥﱠ ﻟﻪ ﻫﺎﺩﻳﺎً ﻳﻬﺪﻳﻪِ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﺼﺮﺍﻁِ ٬ ﻭﻫﻮ ﻣﻌ ﺼﻮﻡٌ ﻻ ﺳﻠﻮ ِﻛﻪ
ﻳﻨﻄﻖُ ﻋﻦ ﺍﻟﻬﻮﻯ ٬ ﻭﻻ ﻳﺘﺒﻊُ ﻣﻦْ ﻏ ﻮﻯ ٬ ﻗَ ْﻮﻟُ ﻪُ ﺣﺠﱠ ﺔٌ ﻋﻠ ﻰ ﺍﻟ ﻮﺭﻯ ٬ ﻣﺤﻔ ﻮﻅٌ ﻣ ﻦْ
ﻧﺰﻏﺎﺕِ ﺍﻟﺸﻴﻄﺎﻥِ ٬ ﻭﻋﺜﺮﺍﺕِ ﺍﻟﻘﺮﺍﻥِ ٬ ﻭﺳﻘﻄﺎﺕِ ﺍﻹﻧﺴﺎﻥِ ﴿ : ﻟَ ﻪُُ ﻣ َﻌ ﱢﻘﺒَ ﺎﺕٌ ﻣﱢ ﻦ ﺑَْ ﻴﻦِ
ﺤْﻔَﻈُﻮﻧَﻪُِ ﻣﻦْ ﺃَﻣْﺮِ ﺍﻟﻠّﻪِ. ﴾ ﺧ ْﻠﻔِﻪِ ﻳَ
ﻳَﺪَﻳْﻪِ ﻭَ ِﻣﻦَْ
ﻭﻫﺬﺍ ﺍﻟﻌﺒﺪُ ﻳﺠﺪُ ﺍﻟﺴﻌﺎﺩﺓ ﻓ ﻲ ﺳ ﻠﻮ ِﻛﻪِ ﻫ ﺬﺍ ﺍﻟ ﺼﺮﺍﻁ ؛ ﻷﻧ ﻪُ ﻳﻌﻠ ﻢُ ﺃﻥﱠ ﻟ ﻪ ﺇﻟﻬ ﺎً٬
ﻭﺃﻣﺎﻣﻪُ ﺃﺳﻮﺓً ٬ ﻭﺑﻴﺪِﻩِ ﻛﺘﺎﺑﺎً ٬ ﻭﻓﻲ ﻗﻠﺒِﻪ ﻧﻮﺭﺍً ٬ ﻭﻓ ﻲ ﺧﻠ ﺪِﻩ ٬ ﻭﺍﻋﻈ ﺎً ٬ ﻭﻫ ﻮ ﺫﺍﻫ ﺐٌ
ﻻ ﲢﺰﻥ
120
ﺇﻟﻰ ﻧﻌﻴﻢٍ ٬ ﻭﻋﺎﻣﻞٌ ﻓﻲ ﻃﺎﻋﺔٍ ٬ ﻭﺳﺎﻉٍ ﺇﻟﻰ ﺧﻴﺮٍَ ﴿ : ﺫﻟِ ﻚَ ﻫُ ﺪَﻯ ﺍﻟﻠّ ﻪَِ ﻳﻬْ ﺪِﻱ ﺑِ ﻪِ ﻣَ ﻦ
ﻳَﺸَﺎءُ. ﴾
ﺇﻥﱠ ﻧ ﻮﺭ ﺍﷲِ ﻓ ﻲ ﻗﻠﺒ ﻲ ﻭﻫ ﺬﺍ ﻣ ﺎ ﺃﻳ ﻦ ﻣ ﺎ ﻳُ ﺪﻋﻰ ﻇﻼﻣ ﺎً ﻳ ﺎ ﺭﻓﻴ ﻖ
ﱞ ٬ ﻓﺎﻟﻤﻌﻨﻮﻱﱞ : ﺻﺮﺍﻁُ ﺍﻟﻬﺪﺍﻳ ﺔِ ﻭﺍﻹﻳﻤ ﺎﻥِ٬ ْ ﺎﺴﱢﻲ ﺃﺭﺍﻩُ
ِ ﺃﻳﻨ ﻣﻌﻨﻮﻱﱞ ﻭﺣِ ﺍﻟ ﺪﺭﺏ
ﻭﻫﻤﺎ ﺻﺮﺍﻃﺎﻥ:
ﻭﺍﻟﺤﺴﻲﱡ : ﺍﻟﺼﺮﺍﻁُ ﻋﻠﻰ ﻣﺘْﻦِ ﺟﻬﻨﻢ ٬ ﻓﺼﺮﺍﻁُ ﺍﻹﻳﻤﺎﻥِ ﻋﻠﻰ ﻣﺘﻦِ ﺍ ﻟ ﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴ ﺔِ ﻟ ﻪ
ﻛﻼﻟﻴﺐٌ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕِ ٬ ﻭﺍﻟﺼﺮﺍﻁُ ﺍﻷﺧﺮﻭﻱﱡ ﻋﻠﻰ ﻣْ ﺘﻦِ ﺟﻬ ﻨﻢ ﻟ ﻪ ﻛﻼﻟﻴ ﺐُ ﻛ ﺸﻮﻙِ
ﺍﻟ ﺴﻌﺪﺍﻥِ ٬ ﻓﻤ ﻦْ ﺗﺠ ﺎﻭﺯ ﻫ ﺬﺍ ﺍﻟ ﺼﺮﺍﻁ ﺑﺈﻳﻤﺎﻧِ ﻪِ ﺗﺠ ﺎﻭﺯ ﺫﺍﻙ ﺍﻟ ﺼﺮﺍﻁ ﻋﻠ ﻰ ﺣ ﺴْﺐِ
ﺇﻳﻘﺎﻧﻪِ ٬ ﻭﺇﺫﺍ ﺍﻫﺘﺪﻯ ﺍﻟﻌﺒﺪُ ﺇﻟﻰ ﺍﻟﺼﺮﺍﻁِ ﺍﻟﻤﺴﺘﻘﻴﻢِ ﺯﺍﻟﺖْ ﻫﻤﻮﻣُ ﻪ ﻭﻏﻤﻮﻣُ ﻪ ﻭﺃﺣﺰﺍﻧُ ﻪ
.
******************************* ************
ﻋﺸﺮُ ﺯﻫِﺮﺍﺕٍ ﻳﻘﻄﻔُﻬﺎ ﻣﻦْ ﺃﺭﺍﺩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻄﻴﺒﺔ
ﺴ َﺘﻐْﻔِﺮِﻳﻦَ ﺑِﺎﻷَﺳْﺤَﺎﺭِ. ﴾ . 1 ﺟﻠﺴﺔٌ ﻓﻲ ﺍﻟﺴﱠﺤﺮ ﻟﻼﺳﺘﻐﻔﺎﺭِ ﴿ : ﻭَﺍﻟْﻤُ ْ
ﺧﻠْﻖِ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽِ. ﴾ . 2 ﻭﺧﻠﻮﺓٌ ﻟﻠﺘﻔﻜﱡﺮِ ﴿ : ﻭَ َﻳ َﺘﻔَﻜﱠﺮُﻭﻥَ ﻓِﻲَ
ﺴﻚَ ﻣَﻊَ ﺍﻟﱠﺬِﻳﻦَ ﻳَ ْﺪﻋُﻮﻥََ ﺭ ﱠﺑﻬُﻢ. ﴾ . 3 ﻭﻣﺠﺎﻟﺴﺔُ ﺍﻟﺼﺎﻟﺤﻴﻦ ﴿ : ﻭَﺍ
ﺻْﺒِﺮَْ ﻧﻔْ َ
. 4 ﻭﺍﻟﺬﱢﻛْﺮ ﴿ : ﺍﺫْﻛُﺮُﻭﺍ ﺍﻟﻠﱠﻪَ ﺫِﻛْﺮﺍًَ ﻛﺜِﻴﺮﺍً. ﴾
ﺷﻌُﻮﻥَ. ﴾ ﺻﻠَﺎﺗِﻬِﻢْ ﺧَﺎ ِ . 5 ﻭﺭﻛﻌﺘﺎﻥِ ﺑﺨﺸﻮﻉٍ ﴿ : ﺍﻟﱠﺬِﻳﻦَُ ﻫﻢْ ﻓِﻲَ
. 6 ﻭﺗﻼﻭﺓٌ ﺑﺘﺪ ﱡﺑﺮٍ ﴿ : ﺃَ َﻓﻼَ ﻳَﺘَﺪَﺑﱠﺮُﻭﻥَ ﺍ ْﻟﻘُﺮْﺁﻥَ. ﴾
. 7 ﻭﺻ ﻴﺎﻡُ ﻳ ﻮﻡٍ ﺷ ﺪﻳﺪِ ﺍﻟﺤ ﺮﱢ )) : ﻳ ﺪﻉ ﻃﻌﺎﻣ ﻪ ﻭﺷ ﺮﺍﺑﻪ ﻭﺷ ﻬﻮﺍﺗﻪ ﻣ ﻦْ
ﺃﺟﻠﻲ. ((
. 8 ﻭﺻﺪﻗﺔٌ ﻓﻲ ﺧﻔﺎءٍ )) : ﺣﺘﻰ ﻻ ﺗﻌﻠﻢ ﺷﻤﺎﻟﻪُ ﻣﺎ ﺗﻨﻔﻖُ ﻳﻤﻴﻨُﻪ. ((
. 9 ﻭﻛ ﺸْﻒُ ﻛﺮﺑ ﺔٍ ﻋ ﻦْ ﻣ ﺴﻠﻢٍ )) : ﻣ ﻦْ ﻓ ﺮﱠﺝ ﻋ ﻦْ ﻣ ﺴﻠﻢِ ﻛﺮﺑ ﺔً ﻣ ﻦْ ﻛُ ﺮﺏِ
ﺍﻟﺪﻧﻴﺎ ﻓﺮﱠﺝ ﺍﷲُ ﻋﻨﻪ ﻛﺮﺑﺔً ﻣﻦْ ﻛﺮﺏِ ﻳﻮﻡِ ﺍﻟﻘﻴﺎﻣﺔِ. ((
ﺧﻴْﺮٌ ﻭََﺃ ْﺑﻘَﻰ. ﴾
. 10 ﻭﺯ ْﻫﺪٌ ﻓﻲ ﺍﻟﻔﺎﻧﻴﺔِ ﴿ : ﻭَ ﺍﻟْﺂﺧِﺮَﺓَُ
ﺗﻠﻚ ﻋﺸﺮﺓٌ ﻛﺎﻣﻠﺔٌ.
ﻣﻦْ ﺷﻘﺎءِ ﺍﺑ ﻦِ ﻧ ﻮﺡٍ ﻗﻮﻟُ ﻪ ﴿ : ﺳَ ﺂﻭِﻱِ ﺇﻟَ ﻰ ﺟَﺒَ ﻞٍَ ﻳﻌْ ﺼِﻤُﻨِﻲ ﻣِ ﻦَ ﺍﻟْﻤَ ﺎء . ﴾ ﻭﻟ ﻮ
ﺃﻭﻯ ﺇﻟﻰ ﺭﺏﱢ ﺍﻷﺭﺽِ ﻭﺍﻟﺴﻤﺎءِ ﻟﻜﺎﻥ ﺃﺟﻞﱠ ﻭﺃﻋﺰﱠ ﻭﺃﻣﻨﻊ.
ﻭﻣ ﻦ ﺷ ﻘﺎءِ ﺍﻟﻨﻤ ﺮﻭﺩِ ﻗﻮﻟ ﻪُ : ﺃﻧ ﺎ ﺃُﺣﻴ ﻲ ﻭﺃُﻣﻴ ﺖُ . ﻓ ﺘﻘﻤﱠﺺ ﺛﻮﺑ ﺎً ﻟ ﻴﺲ ﻟ ﻪ٬
ﻭﺍﻏﺘﺼﺐ ﺻﻔﺔً ﻻ ﺗﺤﻞﱡ ﻟﻪُ ٬ ﻓﺒِﻬِﺖ ﻭﺧﺴﺄ ﻭﺧﺎﺏ.
َ ﴿ ﻓﺄَﺧَﺬَﻩُ ﺍﻟﻠﱠﻪَُ ﻧﻜَﺎﻝَ ﺍﻟْﺂﺧِﺮَﺓِ ﻭَﺍ ْﻟﺄُﻭﻟَﻰ. ﴾
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121
ﻣﻔﺘﺎﺡُ ﺍﻟﺴﻌﺎﺩﺓِ ﻛﻠﻤﺔٌ ٬ ﻭﻣﻴﺮﺍﺙُ ﺍﻟﻤﱠﻠﺔِ ﻋﺒﺎﺭﺓٌ ٬ ﻭﺭﺍﻳﺔُ ﺍﻟﻔﻼﺡِ ﺟﻤﻠ ﺔٌ ٬ ﻓﺎﻟﻜﻠﻤ ﺔُ
ﻭﺍﻟﻌﺒﺎﺭﺓُ ﻭﺍﻟﺠﻤﻠﺔُ ﻫﻲ : ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲُ . ﻣﺤﻤﺪٌ ﺭﺳﻮﻝُ ﺍﷲِ. r
ﺳﻌﺎﺩﺓُ ﻣﻦْ ﻧﻄﻘﻬﺎ ﻓﻲ ﺍﻷﺭﺽِ : ﺃﻥ ﻳُﻘﺎﻝ ﻟﻪُ ﻓ ﻲ ﺍﻟ ﺴﻤﺎءِ : ﺻ ﺪﻗْﺖَ ﴿ : ﻭَﺍﻟﱠ ﺬِﻱ
ﺟَﺎء ﺑِﺎﻟﺼﱢﺪْﻕِ ﻭَﺻَﺪﱠﻕَ ﺑِﻪِ. ﴾
ﻭﺳ ﻌﺎﺩﺓُ ﻣ ﻦْ ﻋﻤ ﻞ ﺑﻬ ﺎ : ﺃﻥْ ﻳﻨﺠ ﻮ ﻣ ﻦ ﺍﻟ ﺪﻣﺎﺭِ ﻭﺍﻟ ﺸﱠﻨﺎﺭِ ﻭﺍﻟﻌ ﺎﺭِ ﻭﺍﻟﻨ ﺎﺭِ﴿ :
َ ﻭ ُﻳﻨَﺠﱢﻲ ﺍﻟﻠﱠﻪُ ﺍﻟﱠﺬِﻳﻦَ ﺍ ﱠﺗﻘَﻮﺍ ﺑِ َﻤﻔَﺎ َﺯ ِﺗ ِﻬﻢْ. ﴾
ﺼﺮَ ﻭﻳُ ﺸْ َﻜﺮَ ﴿ : ﻭَﺇِﻥﱠ ﺟُﻨَ ﺪﻧَﺎ ﻟَﻬُ ﻢُ ﻭﺳ ﻌﺎﺩﺓُ ﻣ ﻦْ ﺩﻋ ﺎ ﺇﻟﻴﻬ ﺎ : ﺃﻥْ ﻳٌﻌ ﺎﻥ ﻭ ُﻳﻨَْ
ﺍﻟْﻐَﺎ ِﻟﺒُﻮﻥَ. ﴾
ﻭﺳ ﻌﺎﺩﺓُ ﻣ ﻦْ ﺃﺣﺒﱠﻬ ﺎ : ﺃﻥْ ﻳُﺮﻓ ﻊ ﻭﻳُﻜ ﺮَﻡَ ﻭﻳُﻌ ﺰﱠَ ﴿ : ﻭِﻟﻠﱠ ﻪِ ﺍ ْﻟﻌِ ﺰﱠﺓَُ ﻭﻟِﺮَﺳُ ﻮﻟِﻪِ
َ ﻭِﻟﻠْ ُﻤﺆْﻣِﻨِﻴﻦَ. ﴾
ﻈﻠُﻤَﺎﺕِ ﺇِﻟَﻰ ﺍﻟ ﱡﻨﻮُﺭِ. ﴾ ﻫﺘﻒ ﺑﻬﺎ ﺑﻼﻝٌ ﺍﻟﺮﻗﻴﻖُ ﻓﺄﺻﺒﺢ ﺣ ّﺮﺍً ﴿ : ﻳُﺨْﺮِﺟُﻬُﻢ ﻣﱢ ﻦَ ﺍﻟ ﱡ
ﻭﺗﻠﻌﺜﻢ ﻓﻲ ﻧﻄﻘﻬﺎِ ﺃﺑﻮ ﻟﻬﺐٍ ﺍﻟﻬﺎﺷﻤﻲﱡ ٬ ﻓﻤﺎﺕ ﻋﺒﺪﺍً ﺫﻟﻴﻼً ﺣﻘﻴﺮﺍً ﴿ : ﻭَﻣَﻦ ﻳُﻬِ ﻦِ
ﺍﻟﻠﱠﻪُ ﻓَﻤَﺎ ﻟَﻪُ ﻣِﻦ ﻣﱡﻜْ ِﺮﻡٍ. ﴾
ﺇﻧﻬﺎ ﺍﻹﻛ ﺴﻴِﺮُ ﺍﻟ ﺬﻱ ﻳﺤ ﻮﻝﱢ ﺍﻟﺮﻛ ﺎﻡ ﺍﻟﺒ ﺸﺮﻱﱠ ﺍﻟﻔ ﺎﻧﻲ ﺇﻟ ﻰ ﻗﻤ ﻢٍ ﻹﻳﻤﺎﻧﻴ ﺔٍ ﺭﺑﺎﻧﻴ ﺔٍ
ﻋﺒَﺎ ِﺩﻧَﺎ. ﴾
ﺟ َﻌ ﻠْﻨَﺎﻩُ ﻧُﻮﺭﺍً ﱠﻧﻬْﺪِﻱ ﺑِﻪَِ ﻣﻦْ ﻧﱠﺸَﺎءِ ﻣﻦِْ ﻃﺎﻫﺮﺓٍَ ﴿ : ﻭَﻟﻜِﻦَ
ﻻ ﺗﻔ ﺮﺡْ ﺑﺎﻟ ﺪﻧﻴﺎ ﺇﺫﺍ ﺃﻋﺮﺿْ ﺖ ﻋ ﻦِ ﺍﻵﺧ ﺮﺓِ ٬ ﻓ ﺈﻥﱠ ﺍﻟﻌ ﺬﺍﺏ ﺍﻟﻮﺍﺻ ﺐ ﻓ ﻲ
ﻋﻨﱢ ﻲ ﻣَﺎﻟِﻴ ﻪَْ { 28 } ﻫﻠَ ﻚَ ﻋَﻨﱢ ﻲ ﻃﺮﻳﻘِ ﻚ ٬ ﻭﺍﻟﻐ ﻞﱠ ﻭﺍﻟﻨﱠﻜ ﺎﻝُ ﻳﻨﺘﻈ ﺮُﻙ ﴿ : ﻣَ ﺎ ﺃَﻏْﻨَ ﻰَ
ﺳُﻠْﻄَﺎﻧِﻴﻪِْ ﴿ . ﴾ ﺇﻥﱠ ﺭَﺑﱠﻚََ ﻟﺒِﺎﻟْﻤِﺮْ ﺻَﺎﺩِ. ﴾
ﻭﻻ ﺗﻔﺮﺡْ ﺑﺎﻟﻮﻟﺪِ ﺇﺫﺍ ﺃﻋﺮﺿﺖ ﻋﻦ ﺍﻟﻮﺍﺣﺪِ ﺍﻟﺼﻤﺪِ ٬ ﻓﺈﻥﱠ ﺍﻹﻋﺮﺍﺽ ﻋﻨﻪ ﻛ ﻞﱡ
ﺍﻟﺨﺬﻻﻥِ ٬ ﻭﻏﺎﻳﺔُ ﺍﻟﺨﺴﺮﺍﻥِ ٬ ﻭﻧﻬﺎﻳﺔُ ﺍﻟﻬﻮﺍﻥَِ ﴿ : ﻭﺿُﺮِﺑَﺖَْ
ﻋﻠَْ ﻴ ِﻬﻢُ ﺍﻟﺬﱢﻟﱠ ﺔُ ﻭَﺍﻟْﻤَ ﺴْﻜَﻨَﺔُ
. ﴾
ﻭﻻ ﺗﻔ ﺮﺡْ ﺑ ﺎﻷﻣﻮﺍﻝِ ﺇﺫﺍ ﺃﺳ ﺄﺕ ﺍﻷﻋﻤ ﺎﻝ ٬ ﻓ ﺈﻥﱠ ﺇﺳ ﺎءﺓ ﺍﻟﻌﻤ ﻞ ﻣﺤ ﻖٌ ﻟﻠﺨﺎﺗﻤ ﺔِ
ﻭﺗﺒﺎﺏٌ ﻓﻲ ﺍﻟﻤﺼﻴﺮِ ٬ ﻭﻟﻌﻨﺔٌ ﻓﻲ ﺍﻵﺧﺮﺓَِ ﴿ : ﻭَﻟﻌَﺬَﺍﺏُ ﺍﻟْﺂﺧِﺮَﺓِ ﺃَﺧْﺰَﻯ ﴿ ﴾ ﻭَﻣَﺎ ﺃَﻣْ ﻮَﺍُﻟ ُﻜﻢْ
َ ﻭﻟَﺎَ ﺃﻭْﻟَﺎﺩُﻛُﻢ ﺑِﺎﱠﻟﺘِﻲ ﺗُﻘَ ﱢﺮ ُﺑﻜُﻢْ ﻋِﻨﺪَﻧَﺎُ ﺯ ْﻟﻔَﻰِ ﺇﻟﱠﺎ ﻣَﻦْ ﺁ َﻣﻦََ ﻭﻋَ ِﻤﻞَ ﺻَﺎﻟِﺤﺎً. ﴾
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ﻭﻗﻔــﺔٌ
)) ﻳﺎ ﺣﻲﱡ ﻳﺎ ﻗﻴﻮﻡُ ﺑﺮﺣﻤﺘِﻚ ﺃﺳﺘﻐﻴﺚُ : (( ﻓﻲ ﺭﻓﻊ ﻫﺬﺍ ﺍﻟﺪﻋﺎءِ ﻣﻨﺎﺳ ﺒﺔٌ ﺑﺪﻳﻌٌ ﺔ
٬ ﻓ ﺈﻥﱠ ﺻ ﻔﺔ ﺍﻟﺤﻴ ﺎﺓِ ﻣﺘ ﻀﻤﱢﻨﺔً ﻟﺠﻤﻴ ﻊ ﺻ ﻔﺎﺕِ ﺍﻟﻜﻤ ﺎﻝِ ٬ ﻣ ﺴﺘﻠﺰﻣﺔٌ ﻟﻬ ﺎ ٬ ﻭﺻ ﻔﺔُ
ﺍﻟﻘﻴﱠﻮﻣﻴﺔُ ﻣﺘﻀﻤﱢﻨﺔٌ ﻟﺠﻤﻴﻊِ ﺻ ﻔﺎﺕِ ﺍﻷﻓﻌ ﺎﻝِ ٬ ﻭﻟﻬ ﺬﺍ ﻛ ﺎﻥ ﺍﺳ ﻢُ ﺍﷲِ ﺍﻷﻋﻈ ﻢُ ﺍﻟ ﺬﻱ ﺇﺫﺍ
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122
ُ ﺩﻋِ ﻲَ ﺑ ﻪ ﺃﺟ ﺎﺏ ٬ ﻭﺇﺫﺍ ﺳُ ﺌﻞ ﺑ ﻪ ﺃﻋﻄ ﻰ : ﻫ ﻮ ﺍﺳ ﻢُ ﺍﻟﺤ ﻲﱡ ﺍﻟﻘﻴ ﻮﻡُ . ﻭﺍﻟﺤﻴ ﺎﺓُ ﺍﻟﺘﺎﻣﱠ ﺔ
ﺗﻀﺎﺩﱡ ﺟﻤﻴﻊ ﺍﻷﺳﻘﺎﻡِ ﻭﺍﻵﻻﻡ ؛ ﻭﻟﻬﺬﺍ ﻟﻤ ﺎ ﻛﻤُﻠ ﺖْ ﺣﻴ ﺎﺓُ ﺃﻫ ﻞِ ﺍﻟﺠﻨ ﺔِ ٬ ﻟ ﻢْ ﻳﻠﺤﻘْﻬُ ﻢْ ﻫ ﻢﱡ
ﺣ َﺰﻥٌ ﻭﻻ ﺷﻲءٌ ﻣﻦ ﺍﻵﻓﺎﺕِ . ﻭﻧﻘﺼﺎﻥُ ﺍﻟﺤﻴﺎﺓِ ﺗﻀﺮﱡ ﺑﺎﻷﻓﻌﺎﻝِ ٬ ﻭﺗﻨﺎﻓﻲ ﻭﻻ ﻏﻢﱞ ﻭﻻَ
ﺍﻟﻘﻴﻮﻣﻴ ﺔ ٬ ﻓﻜﻤ ﺎﻝُ ﺍﻟﻘﻴﻮﻣﻴ ﺔِ ﻟﻜﻤ ﺎﻝِ ﺍﻟﺤﻴ ﺎﺓِ ٬ ﻓ ﺎﻟﺤﻲﱡ ﺍﻟﻤﻄﻠ ﻖُ ﺍﻟﺘ ﺎﻡﱡ ﺍﻟﺤﻴ ﺎﺓِ ﻻ ﺗﻔﻮﺗُ ﻪ
ﺻ ﻔﺔُ ﺍﻟﻜﻤ ﺎﻝِ ﺃﻟﺒﺘ ﺔ ٬ ﻭﺍﻟﻘﻴ ﻮﻡُ ﻻ ﻳﺘﻌ ﱠﺬﺭُ ﻋﻠﻴ ﻪ ﻓﻌْ ﻞ ﻣﻤﻜ ﻦ ﺃﻟﺒﺘ ﺔ ٬ ﻓﺎﻟﺘﻮﺳ ﻞُ ﺑ ﺼﻔﺔِ
ﺍﻟﺤﻴﺎﺓِ ﻭﺍﻟﻘﻮﻣﻴﺔِ ﻟﻪ ﺗﺄﺛﻴﺮٌ ﻓﻲ ﺇﺯﺍﻟﺔِ ﻣﺎ ﻳُﻀﺎﺩﱡ ﺍﻟﺤﻴﺎﺓَ ﻭﻳﻀﺮﱡ ﺑﺎﻷﻓﻌﺎﻝِ.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻭﺗﺨ ﺸﻰ ﻭﻻ ﺍﻟﻤﺤﺒ ﻮﺏُ ﻣ ﻦ ﻟﻌﻤْ ﺮُﻙ ﻣ ﺎ ﺍﻟﻤﻜ ﺮﻭﻩُ ﻣ ﻦْ ﺣﻴ ﺚ
ﻴﺲﻊُ
َ
ﱢ ﺍﻟ ﺬﻱ ﻟ ُ ﺍﻟﻬ ُ ﺗَﻢﻄْﻤ
ﺣﻴ ﺚ
ﻓﻤ ﺎ ﺩﺭْﻙ ﻲﱠﻘ
ﻴﺲ ﻭﺃﻛﺜ ﺮُ ﺧ ﻮﻑِ ﺍﻟﻨ ﺎﺱِ ﻟ ﺗﺘ
ﻳﻨﻔ ﻊُ ﺑﻜ ﺎﺋﻦِ
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ﺗﻌﺎﻣَﻞْ ﻣﻊَ ﺍﻷﻣﺮِ ﺍﻟﻮﺍﻗﻊِ
ﺇﺫﺍ ﻫﻮﱠﻧ ﺖ ﻣ ﺎ ﻗ ﺪْ ﻋ ﺰﱠ ﻫ ﺎﻥ ٬ ﻭﺇﺫﺍ ﺃﻳ ﺴْﺖ ﻣ ﻦ ﺍﻟ ﺸﻲءِ ﺳ ﻠﺖْ ﻋﻨ ﻪُ ﻧﻔ ﺴُﻚ﴿ :
ﻀﻠِﻪِ ﻭَﺭَﺳُﻮﻟُﻪُِ ﺇﻧﱠﺎِ ﺇﻟَﻰ ﺍﻟﻠّﻪِ ﺭَﺍﻏِﺒُﻮﻥَ. ﴾
ﺳَ ُﻴ ْﺆﺗِﻴﻨَ ﺎ ﺍﻟﻠّﻪُ ﻣِﻦ ﻓَ ْ
ﻗﺮﺃﺕُ ﺃﻥﱠ ﺭﺟﻼً ﻗﻔﺰ ﻣﻦْ ﻧﺎﻓﺬﺓٍ ﻭﻛﺎﻥ ﺑﺄﺻﺒﻌِﻪ ﺍﻟﻴ ﺴﺮﻯ ﺧ ﺎﺗﻢ ٬ ﻓﻨ ﺸﺐ ﺍﻟﺨ ﺎﺗ ُﻢ
ﺑﻤﺴﻤﺎﺭِ ﻓﻲ ﺍﻟﻨﺎﻓﺬﺓِ ٬ ﻭﻣﻊ ﺳﻘﻮﻁِ ﺍﻟﺮﺟﻞِ ﺍﻗﺘﻠﻊ ﺍﻟﻤﺴﺎﺭُ ﺃﺻ ﺒﻌﻪ ﻣ ﻦ ﺃﺻ ﻠﻬﺎ ٬ ﻭﺑﻘ ﻲ
ﺴﻪِ : ﻻ ﺃ ﻛﺎﺩُ ﺃﺗﺬ ﱠﻛﺮُ ﺃﻥ ﻟﻲ ﺃﺭﺑﻊُ ﺃﺻﺎﺑﻊ ﻓﻲ ﻳ ﺪٍ ﻓﺤ ﺴﺐُ ﺑﺄﺭﺑﻊُ ﺃﺻﺎﺑﻊ ٬ ﻳﻘﻮﻝُ ﻋﻦْ ﻧﻔ ِ
٬ ﺃﻭ ﺃﻧﻨﻲ ﻓﻘﺪﺕُ ﺃﺻﺒُﻌﺎً ﻣ ﻦ ﺃﺻ ﺎﺑﻌِﻲ ﺇﻻ ﺣﻴﻨﻤ ﺎ ﺃﺗ ﺬﻛﺮُ ﺗﻠ ﻚ ﺍﻟﻮﺍﻗﻌ ﺔَ ٬ ﻭﺇﻻ ﻓﻌﻠﻤ ﻲ
ﻋﻠﻰ ﻣﺎ ﻳﺮﺍﻡُ ٬ ﻭﻧﻔﺴﻲ ﺭﺍﺿﻴﺔٌ ﺑﻤﺎ ﺣﺪﺙ )) : ﻗﺪّﺭ ﺍﷲُ ﻭﻣﺎ ﺷﺎء ﻓﻌﻞ. ((
ﻭﺃﻋ ﺮﻑُ ﺭﺟ ﻼً ﺑُﺘِ ﺮﺕْ ﻳ ﺪُﻩ ﺍﻟﻴ ﺴﺮﻯ ﻣ ﻦ ﺍﻟﻜﺘِ ﻒِ ﻟﻤ ﺮﺽٍ ﺃﺻ ﺎﺑﻪُ ٬ ﻓﻌ ﺎﺵ
ﻃﻮﻳﻼً ﻭﺗﺰﻭﱠﺝ ٬ ﻭﺭُﺯﻕ ﺑﻨﻴﻦ ٬ ﻭﻫﻮ ﻳﻘﻮﺩُ ﺳﻴﺎﺭﺗﻪُ ﺑﻄﻼﻗﺔٍ ٬ ﻭﻳﺆﺩﻱ ﻋﻤﻠﻪ ﺑﺎﺭﺗﻴﺎﺡٍ
٬ ﻭﻛ ﺄﻥﱠ ﺍﷲِ ﻟ ﻢ ﻳﺨﻠ ﻖْ ﻟ ﻪ ﺇﻻ ﻳ ﺪﺍً ﻭﺍﺣ ﺪﺓً )) : ﺍﺭﺽ ﺑﻤ ﺎ ﻗ ﺴﻢ ﺍﷲُ ﻟ ﻚ ٬ ﺗﻜ ﻦْ ﺃﻏﻨ ﻰ
ﺍﻟﻨﺎﺱ. ((
ﻣﺎ ﺃﺳﺮﻉ ﻣﺎ ﻧﺘﻜﻴﱠﻒ ﻣﻊ ﻭﺍﻗﻌِﻨﺎ ٬ ﻭﻣﺎ ﺃﻋﺠﺐ ﻣﺎ ﻧﺘﺄﻗﻠﻢُ ﻣﻊ ﻭﺿ ﻌِﻨﺎ ﻭﺣﻴﺎﺗِﻨ ﺎ٬
ﻗﺒﻞ ﺧﻤﺴﻴﻦ ﺳ ﻨﺔً ﻛﺎﻥ ﻗﺎﻉُ ﺍﻟﺒﻴﺖِ ﺑﺴﺎﻃﺎً ﻣﻦْ ﺣ ﺼﻴﺮٍ ﺍﻟﻨﺨ ﻞِ ٬ ﻭﻗﺮﺑ ﺔ ﻣ ﺎءٍ ٬ ﻭﻗ ﺪﺭﺍً
ﻣﻦْ ﻓﺨﺎﺭٍ ٬ ﻭﻗﺼﻌﺔً ٬ ﻭﺟﻔﻨﺔً ٬ﻭﺇﺑﺮﻳﻘﺎً ٬ ﻭﻗﺎﻣﺖْ ﺣﻴﺎﺗُﻨﺎ ﻭﺍﺳﺘﻤﺮﺕْ ﻣﻌﻴ ﺸﺘُﻨﺎ ٬ ﻷﻧﻨ ﺎ
ﺭﺿﻴﻨﺎ ﻭﺳﻠﱠﻤﻨﺎ ﻭﺗﺤﺎﻛﻤْﻨﺎ ﺇﻟﻰ ﻭﺍﻗﻌِﻨﺎ.
ﻭﺇﺫﺍ ﺗُ ﺮﺩﱡ ﺇﻟ ﻰ ﻗﻠﻴ ﻞٍ ﺗﻘْﻨ ﻊُ ﻭﺍﻟ ﻨﻔﺲُ ﺭﺍﻏﺒ ﺔٌ ﺇﺫﺍ
ﻏﺒْﺘﻬ ﺎ
ﺭ ﱠ
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ﻭﻗﻌﺖْ ﻗﺘﻨﺔٌ ﺑﻴﻦ ﻗﺒﻴﻠﺘ ﻴﻦِ ﻓ ﻲ ﺍﻟﻜﻮﻓ ﺔِ ﻓ ﻲ ﺍﻟﻤ ﺴﺠﺪِ ﺍﻟﺠ ﺎﻣﻊِ ٬ ﻓ ﺴﻠﱡﻮﺍ ﺳ ﻴﻮﻓﻬﻢ٬
ﻭﺍﻣﺘﺸﻘﻮﺍ ﺭﻣﺎﺣﻬﻢ ٬ ﻭﻫﺎﺟﺖْ ﺍﻟﺪﺍﺋﺮﺓُ ٬ ﻭﻛﺎﺩﺕِ ﺍﻟﺠﻤﺎﺟﻢُ ﺗﻔ ﺎﺭﻕُ ﺍﻷﺟ ﺴﺎﺩَ ٬ ﻭﺍﻧ ﺴﻞﱠ
ﺃﺣﺪُ ﺍﻟﻨﺎﺱِ ﻣﻦ ﺍﻟﻤﺴﺠﺪِ ﻟﻴﺒﺤﺚ ﻋﻦ ﺍﻟﻤُﺼْﻠﺢِ ﺍﻟﻜﺒﻴﺮِ ﻭﺍﻟﺮﺟ ﻞِ ﺍﻟﺤﻠ ﻴﻢِ ٬ ﺍﻷﺣﻨ ﻒِ ﺑ ﻦِ
ﻗﻴﺲٍ ٬ ﻓﻮﺟﺪﻩُ ﻓﻲ ﺑﻴﺘِﻪ ﻳِﺤﻠﺐُ ﻏﻨﻤﻪ ٬ ﻋﻠﻴﻪ ﻛﺴﺎءٌ ﻻ ﻳﺴﺎﻭﻱ ﻋﺸﺮﺓ ﺩﺭﺍﻫ ﻢ ٬ ﻧﺤﻴ ﻞُ
ﺍﻟﺠﺴﻢِ ٬ ﻧﺤﻴﻒُ ﺍﻟﺒﻨﻴﺔِ ٬ ﺃﺣﻨﻒُ ﺍﻟﺮﺟﻠﻴﻦ ٬ ﻓ ﺄﺧﺒﺮﻭﻩ ﺍﻟﺨﺒ ﺮَ ﻓﻤ ﺎ ﺍﻫﺘ ﺰﺕْ ﻓ ﻲ ﺟ ﺴ ِﻤﻪِ
ﺷﻌﺮﺓٌ ﻭﻻ ﺍﺿﻄﺮﺏ ؛ ﻷﻧﻪ ﻗ ﺪِ ﺍﻋﺘ ﺎﺩ ﺍﻟﻜ ﻮﺍﺭﺙ ٬ ﻭﻋ ﺎﺵ ﺍﻟﺤ ﻮﺍﺩﺙ ٬ ﻭﻗ ﺎﻝ ﻟﻬ ﻢ:
ﺧﻴﺮﺍً ﺇﻥْ ﺷﺎء ﺍﷲُ ٬ ﺛﻢُ ﻗﺪﱢﻡ ﻟﻪ ﺇﻓﻄﺎﺭُﻩ ﻭﻛﺄﻥْ ﻟ ﻢ ﻳﺤ ﺪﺙْ ﺷ ﻲءٌ ٬ ﻓ ﺈﺫﺍ ﺇﻓﻄ ﺎﺭﻩٌ ﻛِ ﺴْﺮﺓٌ
ﻣﻦ ﺍﻟﺨﺒﺰِ ﺍﻟﻴﺎﺑﺲِ ٬ ﻭﺯﻳﺖٌ ﻭﻣﻠﺢٌ ٬ ﻭﻛﺄﺱٌ ﻣﻦ ﺍﻟﻤﺎءِ ٬ ﻓﺴﻤﱠﻰ ﻭﺃﻛﻞ ٬ ﺛﻢﱠ ﺣﻤﺪَ ﺍﷲَ٬
ﻭﻗﺎﻝُ : ﺑﺮﱞ ﻣﻦُْ ﺑﺮﱢ ﺍﻟﻌﺮﺍﻕ ٬ ﻭﺯﻳﺖٌ ﻣﻦ ﺍﻟﺸﺎﻡِ ٬ ﻣﻊ ﻣﺎءِ ﺩﺟﻠ ﺔ ٬ ﻭﻣﻠ ﺢ ﻣ ﺮﻭ ٬ ﺇﻧﻬ ﺎ
ﻟﻨﻌﻢٌ ﺟﻠﻴﻠﺔٌ . ﺛﻢ ﻟﺒﺲ ﺛﻮﺑَﻪَ ٬ ﻭﺃﺧﺬ ﻋﺼﺎﻩُ ٬ ﺛﻢ ﺩﻟﻒ ﻋﻠﻰ ﺍﻟﺠﻤﻮﻉِ ٬ ﻓﻠﻤّ ﺎ ﺭﺁﻩ ﺍﻟﻨﺎﺱُ
ﺍﺷ ﺮﺃﺑﱠﺖْ ﺇﻟﻴ ﻪ ﺃﻋﻨ ﺎﻗُﻬﻢ ٬ ﻭﻃﻔﺤ ﺖْ ﻏﻠﻴ ﻪ ﻋﻴ ﻮﻧُﻬﻢ ٬ ﻭﺃﻧ ﺼﺘﻮﺍ ﻟﻤ ﺎ ﻳﻘ ﻮﻝُ ٬ ﻓﺎﺭﺗﺤ ﻞ
ﺻﻠْﺢٍ ٬ ﺛﻢﱠ ﻃﻠﺐ ﻣﻦ ﺍﻟﻨﺎﺱِ ﺍﻟﺘﻔ ﺮﱡﻕ ٬ ﻓ ﺬﻫﺐ ﻛ ﻞﱡ ﻭﺍﺣ ﺪﺍً ﻣ ﻨﻬﻢْ ﻻ ﻳﻠ ﻮﻱ ﻋﻠ ﻰ ﻛﻠﻤﺔُ
ﺷﻲءٍ ٬ ﻭﻫﺪﺃﺕ ﺍﻟﺜﺎﺋﺮﺓُ ٬ ﻭﻣﺎﺗﺖِ ﺍﻟﻔﺘﻨﺔُ.
ﺧﻠَ ﻖٌ ﻭﺟﻴْ ﺐُ ﻗﻤﻴ ﺼِﻪ َ ﻗ ﺪْ ﻳ ﺪﺭﻙُ ﺍﻟ ﺸﺮﻑ ﺍﻟﻔﺘ ﻰ
ﻣَﺮْﻗ ﻮﻉُ ِ ﺩﺭﻭﺱٌ ٬ ﻣﻨﻬﺎ: ﻭﺭﺩﺍﺅُﻩُ
· ﻓﻲ ﺍﻟﻘﺼﺔ
ﺃﻥﱠ ﺍﻟﻌﻈﻤ ﺔ ﻟﻴ ﺴﺖْ ﺑﺎﻷﺑﻬ ﺔِ ﻭﺍﻟﻤﻈﻬ ﺮِ ٬ ﻭﺃﻥﱠ ﻗﻠﱠ ﺔ ﺍﻟ ﺸﻲءِ ﻟﻴ ﺴﺖْ ﺩﻟ ﻴﻼً ﻋﻠ ﻰ
ﺍﻟﺸﻘﺎءِ ٬ ﻭﻛ ﺬﻟﻚ ﺍﻟ ﺴﻌﺎﺩﺓُ ﻟﻴ ﺴﺖْ ﺑﻜﺜ ﺮﺓِ ﺍﻷﺷ ﻴﺎءِ ﻭﺍﻟﺘﺮﻓﱡ ﻪَِ ﴿ : ﻓﺄَﻣﱠ ﺎ ﺍ ْﻟﺈِﻧ ﺴَﺎﻥُ ﺇِﺫَﺍ ﻣَ ﺎ
ﻋَﻠﻴْ ﻪِ ﺍ ْﺑ َﺘﻠَﺎﻩَُ ﺭﺑﱡﻪَُ ﻓَﺄﻛْﺮَﻣَﻪَُ ﻭ َﻧﻌﱠﻤَﻪَُ ﻓ َﻴﻘُﻮﻝَُ ﺭﺑﱢﻲَ ﺃﻛْﺮَ َﻣﻦِ { 15 } ﻭَﺃَﻣﱠﺎ ﺇِﺫَﺍ ﻣَﺎ ﺍ ْﺑﺘَﻠَﺎﻩَُ ﻓﻘَﺪَﺭََ
ﺭِﺯْﻗَﻪُ ﻓَﻴَﻘُﻮﻝَُ ﺭﺑﱢﻲ ﺃَﻫَﺎ َﻧﻦِ. ﴾
ﻭﺃﻥﱠ ﺍﻟﻤﻮﺍﻫﺐ ﻭﺍﻟﺼﻔﺎﺕِ ﺍﻟﺴﺎﻣﻴﺔِ ﻫﻲ ﻗﻴﻤ ﺔُ ﺍﻹﻧ ﺴﺎﻥ ٬ ﻻ ﺛ ْﻮﺑُ ﻪُ ﻭﻻ ﻧﻌﻠُ ﻪُ ﻭﻻ
ﺼﺮُﻩُ ﻭﻻ ﺩﺍﺭُﻩُ ٬ ﺇﻧﻬﺎ ﻭﺯﻧﻪُ ﻓﻲ ﻋﻠﻤﻪِ ﻭﻛﺮﻣﻪِ ﻭﺣﻠﻤﻪِ ﻭﻋ ﻘﻠﻪِِ ﴿ : ﺇﻥﱠَ ﺃﻛْ ﺮَﻣَ ُﻜﻢْ ﻋِﻨ ﺪَ ﻗَ ْ
ﺍﻟﻠﱠﻪِ ﺃَﺗْﻘَﺎ ُﻛﻢْ . ﴾ ﻭﻋﻼﻗ ﺔُ ﻫ ﺬﺍ ﺑﻤﻮﺿ ﻮﻋِﻨﺎ ﺃﻥ ﺍﻟ ﺴﻌﺎﺩﺓ ﻟﻴ ﺴﺖْ ﻓ ﻲ ﺍﻟﺜ ﺮﺍءِ ﺍﻟﻔ ﺎﺣﺶِ٬
ﺼﺮِ ﺍﻟﻤﻨﻴ ﻒِ ٬ ﻭﻻ ﻓ ﻲ ﺍﻟ ﺬﻫﺐِ ﻭﺍﻟﻔ ﻀﱠﺔِ ٬ ﻭﻟﻜ ﻦﱠ ﺍﻟ ﺴﻌﺎﺩﺓَ ﻓ ﻲ ﺍﻟﻘﻠ ﺐِ ﻭﻻ ﻓ ﻲ ﺍﻟﻘْ
ﺠﺒْ ﻚَ ﺃَﻣْ ﻮَﺍُﻟ ُﻬﻢْ ﻭَﻻَ ﺃَﻭْﻻَﺩُﻫُ ﻢْ ﴿ ﴾ ﻗُ ﻞْ ﺑﺈﻳﻤﺎﻧﻪِ ٬ ﺑﺮﺿﺎﻩُ ٬ ﺑﺄﻧﺴﻪِ ٬ ﺑﺈﺷﺮﺍﻗﻪِ ﴿ : ﻓَ ﻼَ ﺗُﻌْ ِ
ﺧﻴْﺮٌ ﻣﱢﻤﱠﺎ ﻳَﺠْ َﻤﻌُﻮﻥَ. ﴾ ِ ﺑﻔَﻀْﻞِ ﺍﻟﻠّﻪَِ ﻭﺑِﺮَﺣْ َﻤﺘِﻪَِ ﻓﺒِ َﺬِﻟﻚََ ﻓ ْﻠ َﻴﻔْﺮَﺣُﻮﺍُْ ﻫﻮََ
ﻋ ﱢﻮﺩْ ﻧﻔﺴﻚ ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻢِ ﺑﺎﻟﻘﻀﺎءِ ﻭﺍﻟﻘﺪﺭِ ٬ ﻣﺎﺫﺍ ﺗﻔﻌ ﻞُ ﺇﺫﺍ ﻟ ﻢْ ﺗ ﺆﻣﻦْ ﺑﺎﻟﻘ ﻀﺎءِ
ﻭﺍﻟﻘﺪﺭِ ٬ ﻫﻞْ ﺗﺘﺨﺬُ ﻓﻲ ﺍﻷﺭﺽِ ﻧﻔﻘﺎً ﺃﻭ ﺳُ ﻠﱠﻤﺎً ﻓ ﻲ ﺍﻟ ﺴﻤﺎءِ ٬ ﻟ ﻦْ ﻳﻨﻔﻌ ﻚ ﺫﻟ ﻚ ٬ ﻭﻟ ﻦْ
ﻳﻨﻘﺬﻙ ﻣﻦ ﺍﻟﻘﻀﺎءِ ﻭﺍﻟﻘﺪﺭِ . ﺇﺫﻥْ ﻓﻤﺎ ﺍﻟﺤﻞّ ؟
ﺍﻟﺤﻞﱡ : ﺭﺿﻴﻨﺎ ﻭﺳﻠﱠﻤﻨﺎ ﴿ : ﺃَ ْﻳﻨَﻤَﺎَ ﺗﻜُﻮﻧُﻮﺍْ ﻳُﺪْﺭِﻛﻜﱡﻢُ ﺍﻟْﻤَ ﻮْﺕَُ ﻭﻟَ ﻮْ ﻛُﻨُ ﺘﻢْ ﻓِ ﻲ ﺑُ ﺮُﻭﺝٍ
ﺸﻴﱠﺪَﺓٍ.﴾ ﻣﱡ َ
ﻻ ﲢﺰﻥ
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ﻣﻦْ ﺃﻋﻨﻒِ ﺍﻷﻳﺎﻡ ﻓﻲ ﺣﻴﺎﺗﻲ ٬ ﻭﻣﻦ ﺃﻓﻈﻊِ ﺍﻷﻭﻗﺎﺕِ ﻓﻲ ﻋﻤﺮﻱ : ﺗﻠ ﻚ ﺍﻟ ﺴﺎﻋ ُﺔ
ﺍﻟﺘ ﻲ ﺃﺧﺒﺮﻧ ﻲ ﻓﻴﻬ ﺎ ﺍﻟﻄﺒﻴ ﺐُ ﺍﻟﻤﺨ ﺘﺺﱡ ﺑﺒﺘ ﺮِ ﻳ ﺪ ﺃﺧ ﻲ ﻣﺤﻤ ﺪٍ – ﺭﺣﻤ ﻪ ﺍﷲُ – ﻣ ﻦ
ﺍﻟﻜﺘﻒِ ٬ ﻭﻧﺰﻝ ﺍﻟﺨﺒﺮُ ﻋﻠﻰ ﺳﻤﻌﻲ ﻛﺎﻟﻘﺬﻳﻔﺔِ ٬ ﻭﻏﺎﻟﺒﺖُ ﻧﻔﺴﻲ ٬ ﻭﺛﺎﺑﺖْ ﺭﻭﺣﻲ ﺇﻟﻰ
ﻗﻮﻝِ ﺍﻟﻤﻮﻟﻰَ ﴿ : ﺍَ ﺃﺻَﺎﺏَ ﻣِﻦ ﻣﱡﺼِﻴﺒَﺔٍِ ﺇﻟﱠﺎ ﺑِﺈِ ْﺫﻥِ ﺍﻟﻠﱠﻪِ ﻭَﻣَﻦ ﻳُﺆْﻣِﻦ ﺑِﺎﻟﻠﱠﻪَِ ﻳﻬْﺪِ ﻗَ ْﻠﺒَ ﻪُ٬ ﴾
ﻭﻗﻮﻟﻪَِ ﴿ : ﻭﺑَﺸﱢﺮِ ﺍﻟﺼﱠﺎﺑِﺮِﻳﻦَ { 155 } ﺍﻟﱠﺬِﻳﻦَ ﺇِﺫَﺍَ ﺃﺻَﺎ َﺑ ْﺘﻬُﻢ ﱡﻣﺼِﻴﺒَﺔٌ ﻗَﺎﻟُﻮﺍِْ ﺇﻧﱠﺎ ﻟِﻠّ ﻪِ ﻭَِﺇﻧﱠ ـﺎ
ِ ﺇَﻟﻴْﻪِ ﺭَﺍﺟِﻌﻮﻥَ. ﴾
ﻛﺎﻧﺖْ ﻫﺬﻩ ﺍﻵﻳﺎﺕُ ﺑﺮْﺩﺍً ﻭﺳﻼﻣﺎً ﻭﺭﻭْﺣﺎً ﻭﺭﻳْﺤﺎﻧﺎً.
ﻭﻟﻴﺲ ﻟﻨﺎ ﻣﻦ ﺣﻴﻠﺔٍ ﻓﻨﺤﺘﺎﻝُ ٬ ﺇﻧﻤﺎ ﺍﻟﺤﻴﻠﺔُ ﻓﻲ ﺍﻹﻳﻤ ﺎﻥِ ﻭ ﺍﻟﺘ ﺴﻠﻴﻢِ ﻓَﺤَ ﺴْﺐَُ ﴿ ٬ ﺃﻡْ
ﻋﻠَ ﻰ ﺃَﻣْ ﺮِﻩِ ﴿ ﴾ ﻭَﺇِﺫَﺍ ﻗَ ﻀَﻰ ﺃَﻣْ ﺮﺍًَ ﻓِﺈﻧﱠﻤَ ﺎ َ ﺃﺑْﺮَﻣُﻮﺍ ﺃَﻣْﺮﺍًَ ﻓِﺈﻧﱠﺎُ ﻣﺒْﺮِﻣُ ﻮﻥَ ﴿ ﴾ ﻭَﺍﻟﻠّ ﻪُ ﻏَﺎﻟِ ﺐٌَ
َ ﻳﻘُﻮﻝُ ﻟَﻪُ ﻛُﻦَ ﻓ َﻴﻜُﻮﻥُ. ﴾
ﺇﻥ ﺍﻟﺨﻨﺴﺎء ﺍﻟﻨﺨﻌﻴﺔَ ﺗُﺨﺒﺮُ ﻓﻲ ﻟﺤﻈﺔٍ ﻭﺍﺣﺪﺓِ ﺑﻘﺘ ﻞِ ﺃﺭﺑﻌ ﺔِ ﺃﺑﻨ ﺎءٍ ﻟﻬ ﺎ ﻓ ﻲ ﺳ ﺒﻴﻞِ
ﺍﷲِ ﺑﺎ ﻟﻘﺎﺩﺳﻴﺔِ ٬ ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻬﺎ ﺇﻻ ﺃﻥْ ﺣﻤﺪﺕِ ﺭﺑﱠﻬﺎ ٬ ﻭﺷ ﻜﺮﺕْ ﻣﻮﻻﻫ ﺎ ﻋﻠ ﻰ ﺣُ ﺴْﻦ
ﺍﻟ ﺼﻨﻴﻊِ ٬ ﻭﻟﻄ ﻒِ ﺍﻻﺧﺘﻴ ﺎﺭِ ٬ ﻭﺣﻠ ﻮﻝِ ﺍﻟﻘ ﻀﺎءِ ؛ ﻷﻥﱠ ﻫﻨ ﺎﻙ ﻣﻌﻴﻨ ﺎً ﻣ ﻦ ﺍﻹﻳﻤ ﺎﻥِ٬
ﻭﺭﺍﻓﺪﺍً ﻣﻦ ﺍﻟﻴﻘﻴﻦِ ﻻ ﻳﻨﻘﻄﻊُ ٬ ﻓﻤﺜﻠُﻬ ﺎ ﺗ ﺸﻜﺮُ ﻭﺗُ ﺆﺟﺮُ ﻭﺗ ﺴﻌﺪُ ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻵﺧ ﺮﺓِ٬
ﺠﺮُ ﻭﺍﻻﻋﺘ ﺮﺍﺽُ ﻭﺇﺫﺍ ﻟ ﻢْ ﺗﻔﻌ ﻞْ ﻫ ﺬﺍ ﻓﻤ ﺎ ﻫ ﻮ ﺍ ﻟﺒ ﺪﻳﻞُ ﺇﺫﻥْ ؟ ! ﺍﻟﺘ ﺴﺨﱡﻂُ ﻭﺍﻟﺘ ﻀ ﱡ
ﻭﺍﻟﺮﻓﺾُ ٬ ﺛﻢ ﺧﺴﺎﺭﺓُ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ )) ! ﻓﻤﻦْ ﺭﺿﻲ ﻓﻠ ﻪُ ﺍﻟﺮﱠﺿ ﺎ ٬ ﻭﻣ ﻦْ ﺳ ﺨﻂ
ﻓﻠﻪ ﺍﻟﺴﺨﻂُ. ((
ﺇﻥ ﺑﻠﺴﻢ ﺍﻟﻤﺼﺎﺋﺐِ ﻭﻋﻼﺝ ﺍﻷﺯﻣﺎﺕِ ٬ ﻗﻮﻟُﻨﺎ : ﺇﻧّﺎ ﷲِ ﻭﺇﻧّﺎ ﺇﻟﻴﻪ ﺭﺍﺟﻌﻮﻥ.
ﺧﻠْﻘُﻪ ﻭﻓﻲ ﻣﻠِ ﻜﻪِ ٬ ﻭﻧﺤﻦُ ﻧﻌﻮﺩُ ﺇﻟﻴ ﻪِ ٬ ﻓﺎﻟﻤﺒ ﺪﺃُ ﻣﻨ ﻪ ﻭﺍﻟﻤﻌﻨﻰ : ﻛﻠﱡﻨﺎ ﷲِ ٬ ﻓﻨﺤﻦَُ
٬ ﻭﺍﻟﻤﻌﺎﺩُ ﺇﻟﻴﻪ ٬ ﻭﺍﻷﻣﺮُ ﺑﻴﺪﻩِ ٬ ﻓﻠﻴﺲ ﻟﻨﺎ ﻣﻦ ﺍﻷﻣﺮِ ﺷﻲءٌ.
ﻓﻜﻴ ﻒ ﺃﺑﻜ ﻲ ﻋﻠ ﻰ ﺷ ﻲءٍ ﺇﺫﺍ ﻧﻔ ﺴﻲ ﺍﻟﺘ ﻲ ﺗﻤﻠ ﻚُ ﺍﻷﺷ ﻴﺎء
ﺫﻫﺒ ﺎﺖٌ ﻭَِ ﺇ ﱠﻧﻬُ ﻢ
ﻋَﻠﻴْﻬَ ﺎ ﻓَ ﺎﻥٍِ﴿ ٬ ﴾ ﺇﻧﱠ ﻚََ ﻣﻴﱢ ﺫﺍﻫﺒ ﻪُ﴾ ﺔٌ﴿ ٬ ﻛُ ﻞﱡ ﻣَ ﻦَْ
ﺟﻬَ ﴿ ﻛُ ﻞﱡ ﺷَ ﻲْءٍ ﻫَﺎﻟِ ﻚٌِ ﺇﻟﱠ ﺎ ﻭَ ْ
ﻣ ﱢﻴﺘُﻮﻥَ. ﴾
ﱠ
ﻟﻮ ﻓﻮﺟﺌﺖ ﺑﺨﺒﺮٍ ﺻﺎﻋﻖِ ﺑ ﺎﺣﺘﺮﺍﻕِ ﺑﻴﺘِ ﻚ ٬ ﺃﻭ ﻣ ﻮﺕِ ﺍﺑﻨ ﻚ ٬ ﺃﻭ ﺫﻫ ﺎﺏِ ﻣﺎﻟ ﻚ
ﻓﻤﺎﺫﺍ ﻋﺴﺎﻙ ﺃﻥْ ﺗﻔﻌﻞ ؟ ﻣﻦ ﺍﻵﻥِ ﻭﻃﱢﻦْ ﻧﻔﺴﻚ ٬ ﻻ ﻳﻨﻔﻊُ ﺍﻟﻬﺮﺏُ ٬ ﻻ ﻳﺠﺪﻱ ﺍﻟﻔ ﺮﺍﺭُ
ﻭﺍﻟﺘﻤﻠﱡﺺُ ﻣﻦ ﺍﻟﻘﻀﺎء ﻭﺍﻟﻘﺪﺭ ٬ ﺳﻠﱢﻢْ ﺑﺎﻷﻣﺮِ ٬ ﻭﺍﺭﺽ ﺑﺎﻟﻘ ﺪﺭِ ٬ ﻭﺍﻋﺘ ﺮﻑْ ﺑ ﺎﻟﻮﺍﻗﻊِ
٬ ﻭﺍﻛ ﺘ ﺴﺐِ ﺍﻷﺟ ﺮ ٬ ﻷﻧ ﻪ ﻟ ﻴﺲ ﺃﻣﺎﻣ ﻚ ﺇﻻ ﻫ ﺬﺍ . ﻧﻌ ﻢْ ﻫﻨ ﺎﻙ ﺧﻴ ﺎﺭٌ ﺁﺧ ﺮُ ٬ ﻭﻟﻜﻨ ﻪ
ﺭﺩﻱءٌ ﺃﺣ ﺬﱢﺭﻙ ﻣﻨُ ﻪ ٬ ﺇﻧ ﻪ : ﺍﻟﺘﺒ ﺮﱡﻡُ ﺑﻤ ﺎ ﺣَ ﺼَﻞَ ﻭﺍﻟﺘ ﻀﺠﱡﺮُ ﻣﻤ ﺎ ﺻ ﺎﺭ ٬ ﻭﺍﻟﺜ ﻮﺭﺓُ
ﻭﺍﻟﻐﻀﺐُ ﻭﺍﻟﻬﻴﺠﺎﻥ ٬ ﻭﻟﻜﻦْ ﺗﺤﺼﻞُ ﻋﻠﻰ ﻣ ﺎﺫﺍ ﻣ ﻦْ ﻫ ﺬﺍ ﻛﻠﱢ ﻪ ؟ ! ﺇﻧ ﻚ ﺳ ﻮﻑ ﺗﻨ ﺎﻝُ
ﻏﻀﺐ ﺍﻟﺮﺏﱢ ﺟﻞﱠ ﻓﻲ ﻋﻠﻴﺎﺋِﻪ ٬ ﻭﻣﻘْﺖ ﺍﻟﻨﺎﺱِ ٬ﻭﺫﻫ ﺎﺏ ﺍﻷﺟْ ﺮِ ٬ ﻭﻓ ﺎﺩﺡ ﺍﻟ ﻮﺯﺭِ٬
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ﺛ ﻢﱠ ﻻ ﻳﻌ ﻮﺩُ ﻋﻠﻴ ﻚ ﺍﻟﻤ ﺼﺎﺏ ٬ ﻭﻻ ﺗﺮﺗﻔ ﻊُ ﻋﻨ ﻚ ﺍﻟﻤ ﺼﻴﺒﺔُ ٬ ﻭﻻ ﻳﻨ ﺼﺮﻑُ ﻋﻨ ﻚ
ﺍﻷﻣﺮُ ﺍﻟﻤﺤﺘﻮﻡُ ﴿ : ﻓَ ْﻠﻴَﻤْﺪُﺩْ ﺑِ َ
ﺴﺒَﺐٍِ ﺇﻟَﻰ ﺍﻟ ﺴﱠﻤَﺎء ﺛُ ﻢﱠِ ﻟ َﻴﻘْﻄَ ﻊَْ ﻓﻠْﻴَﻨﻈُ ﺮْ ﻫَ ﻞْ ﻳُ ﺬْﻫِﺒَﻦﱠ ﻛَﻴْ ﺪُﻩُ
ﻣَﺎَ ﻳﻐِﻴﻆُ. ﴾
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ﻣﺎ ﺗﺤﺰﻥُ ﻷﺟﻠِﻪِ ﺳﻴﻨﺘﻬﻲ
ﻓ ﺈﻥﱠ ﺍﻟﻤ ﻮﺕَ ﻣﻘ ﺪﻡٌ ﻋﻠ ﻰ ﺍﻟﻜ ﻞﱢ : ﺍﻟﻈ ﺎﻟﻢِ ﻭﺍﻟﻤﻈﻠ ﻮﻡِ ٬ ﻭﺍﻟﻘ ﻮﻱﱢ ﻭﺍﻟ ﻀﻌﻴﻒِ٬
ﻭﺍﻟﻐﻨ ﻲﱢ ﻭﺍﻟﻔﻘﻴ ﺮِ ٬ ﻓﻠ ﺴﺖ ﺑِ ﺪﻋﺎً ﻣ ﻦ ﺍﻟﻨ ﺎﺱِ ﺃﻥْ ﺗﻤ ﻮﺕ ٬ ﻓﻘﺒﻠ ﻚ ﻣﺎﺗ ﺖْ ﺃﻣ ﻢٌ ﻭﺑﻌ ﺪﻙ
ﺗﻤﻮﺕُ ﺃﻣﻢٌ.
ﺫﻛﺮ ﺍﺑﻦُ ﺑﻄﻮﻃﺔ ﺃﻥﱠ ﻓﻲ ﺍﻟﺸﻤﺎﻝِ ﻣﻘﺒﺮﺓً ﺩُﻓﻦ ﺃﻟ ﻒُ ﻣﻠِ ﻚٍ ﻋﻠﻴﻬ ﺎ ﻟﻮﺣ ﺔٌ ﻣﻜﺘ ﻮﺏٌ
ﻓﻴﻬﺎ:
ﻭﺍﻟﺮﺅﻭﺱُ ﺍﻟﻌﻈﺎﻡُ ﺻ ﺎﺭﺕْ ﻭﺳ ﻼﻃﻴﻨُﻬﻢ ﺳ ﻞِ ﺍﻟﻄ ﻴﻦ
ﻋﻈﺎﻣ ﻢﺎًِ ﻟ ﻪ ﺻ ﺒﺎﺡ
ﻏﻔﻠﻢُﺔُ ﺍﻹﻧﺴﺎﻥِ ﻋﻦْ ﻫ ﺬﺍ ﺍﻟﻔﻨ ﺎءِ ﺍﻟﻤ ﺪﺍﻫ ﻋ ﻨﻬ
ﺇﻥﱠ ﺍﻷﻣﺮَ ﺍﻟﻤﺬﻫﻞ ﻓﻲ ﻫﺬﺍ:
ﻣﺴﺎء ٬ ﻭﻇﻨﱡﻪ ﺃﻧﻪُ ﺧﺎﻟﺪٌ ﻣﺨﱠﻠﺪٌ ﻣﻨﻌﱠﻢٌ ٬ ﻭﺗﻐﺎﻓﻠُﻪ ﻋﻦ ﺍﻟﻤﺼﻴﺮِ ﺍﻟﻤﺤﺘﺮﻡِ ﻭﺗﺮﺍﺧﻴ ﻪ ﻋ ﻦ
ﺍﻟﻨﻬﺎﻳﺔِ ﺍﻟﺤﻘﱠﺔِ ﻟﻜﻞﱢ ﺣ ﻲﱟ ﴿ : ﻳَ ﺎَ ﺃ ﱡﻳﻬَ ﺎ ﺍﻟﻨﱠ ﺎﺱُ ﺍﺗﱠﻘُ ﻮﺍَ ﺭ ﱠﺑﻜُ ﻢِْ ﺇﻥﱠَ ﺯﻟْ َﺰﻟَ ﺔَ ﺍﻟ ﺴﱠﺎﻋَﺔِ ﺷَ ﻲْءٌ
ﻏ ْﻔﻠَﺔٍ ﱠﻣﻌْ ِﺮﺿُﻮﻥَ. ﴾ ﻋَﻈِﻴﻢٌ ﴿ ٬ ﴾ ﺍﻗْﺘَﺮَﺏَ ﻟِﻠﻨﱠﺎﺱِ ﺣِﺴَﺎ ُﺑ ُﻬﻢْ ﻭَ ُﻫﻢْ ﻓِﻲَ
ﻟﻤﺎ ﺃﻫﻠﻚ ﺍﷲُ ﺍﻷﻣﻢ ٬ ﻭﺃﺑﺎﺩ ﺍﻟﺸﻌﻮﺏ ٬ ﻭﺩ ﻣﱠﺮَ ﺍﻟﻘُ ﺮﻯ ﺍﻟﻈﺎﻟﻤ ﺔَ ﻭﺃﻫﻠﻬ ﺎ ٬ ﻗ ﺎﻝ–
ﻋﺰﱠِ ﻣﻦْ ﻗﺎﺋﻞَ ﴿ : ﻫﻞْ ﺗُﺤِ ﺲﱡ ﻣِْ ﻨﻬُﻢ ﻣﱢ ﻦْ ﺃَﺣَ ﺪٍَ ﺃﻭْ ﺗَ ﺴْﻤَﻊُ ﻟَﻬُ ﻢْ ﺭِﻛْ ﺰﺍً ﴾ ؟ ! ﺍﻧﺘﻬ ﻰ ﻛ ﻞﱡ
ﺷﻲءٍ ﻋﻨﻬﻢْ ﺇﻻ ﺍﻟﺨﺒﺮَ ﻭﺍﻟﺤﺪﻳﺚ.
ﻓﻘ ﺪْ ﻣ ﻀﻰ ﺑﺤ ﺪﻳﺚِ ﺍﻟﻘ ﻮﻡِ ﻫ ﻞ ﻋﻨ ﺪﻛﻢْ ﺧﺒ ﺮٌ ﻣ ﻦْ ﺃﻫ ﻞِ
ﺭﻛﺒ ﺎﻥُ ﺃﻧ ﺪﻟﺲٍ
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ﻭﻗﻔــﺔٌ
ﺩﻋ ﺎء ﺍﻟﻜ ﺮﺏِ : ﻣ ﺸﺘﻤِﻞٌ ﻋﻠ ﻰ ﺗﻮﺣﻴ ﺪِ ﺍﻹﻟﻬﻴ ﺔِ ﻭﺍﻟﺮﺑﻮﺑﻴ ﺔِ ٬ ﻭﻭﺻ ﻒِ ﺍﻟ ﺮ ﱢ
ﺏ
ﺳﺒﺤﺎﻧﻪُ ﺑﺎﻟﻌﻈﻤﺔِ ﻭﺍﻟﺤِﻠﻢِ ٬ ﻭﻫﺎﺗﺎﻥِ ﺍﻟﺼﻔﺘﺎﻥِ ﻣﺴﺘﻠﺰﻣﺘﺎﻥِ ﻟﻜﻤﺎﻝِ ﺍﻟﻘ ﺪﺭﺓِ ﻭﺍﻟﺮﺣﻤ ﺔِ٬
ﻭﺍﻹﺣﺴﺎﻥِ ﻭﺍﻟﺘﺠﺎﻭﺯِ ٬ ﻭﻭﺻْﻔﻪِ ﺑﻜﻤﺎﻝِ ﺭﺑﻮﺑﻴﺘِﻪ ﻟﻠﻌ ﺎﻟﻢِ ﺍﻟﻌﻠ ﻮﻱﱢ ﻭﺍﻟ ﺴﱡﻔﻠﻲﱢ ﻭﺍﻟﻌ ﺮﺵِ
ﺍﻟﺬﻱ ﻫﻮ ﺳﻘﻒُ ﺍﻟﻤﺨﻠﻮﻗﺎﺕِ ﻭﺃﻋﻈ ﻤُﻬﺎ.
ﻭﺍﻟﺮﺑﻮﺑﻴ ﺔُ ﺍﻟﺘﺎﻣﱠ ﺔُ ﺗ ﺴﺘﻠﺰﻡُ ﺗﻮﺣﻴ ﺪﻩ ٬ ﻭﺃﻧ ﻪُ ﺍﻟ ﺬﻱ ﻻ ﺗﻨﺒﻐ ﻲ ﺍﻟﻌﺒ ﺎﺩﺓُ ﻭﺍﻟﺤ ﺐﱡ
ﻭﺍﻟﺨﻮﻑُ ﻭﺍﻟﺮﺟﺎءُ ﻭﺍﻹﺟ ﻼﻝُ ﻭﺍﻟﻄﺎﻋ ﺔُ ﺇﻻ ﻟ ﻪُ . ﻭﻋﻈﻤﺘُ ﻪ ﺍﻟﻤﻄﻠﻘ ﺔُ ﺗ ﺴﺘﻠﺰﻡُ ﺇﺛﺒ ﺎﺕ
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ﻛ ﻞﱢ ﻛﻤ ﺎﻝٍ ﻟ ﻪُ ٬ ﻭﺳ ﻠﺐ ﻛ ﻞﱢ ﻧﻘ ﺺٍ ﻭﺗﻤﺜﻴ ﻞٍ ﻋﻨ ﻪُ ؛ ﻭﺣِﻠﻤُ ﻪُ ﻳ ﺴﺘﻠﺰﻡُ ﻛﻤ ﺎﻝ ﺭﺣﻤﺘِ ﻪِ
ﻭﺇﺣﺴﺎ ِﻧﻪِ ﺇﻟﻰ ﺧﻠ ِﻘﻪِ.
ﻓﻌﻠْﻢُ ﺍﻟﻘﻠ ﺐِ ﻭﻣﻌﺮﻓﺘُ ﻪُ ﺑ ﺬﻟﻚ ﺗُﻮﺟ ﺐُ ﻣﺤﺒﺘُ ﻪُ ﻭﺇﺟﻼﻟُ ﻪُ ﻭﺗﻮﺣﻴ ﺪُﻩُ ٬ ﻓﻴﺤ ﺼﻞُ ﻟ ﻪ
ﻣﻦ ﺍﻻﺑﺘﻬﺎﺝِ ﻭﺍﻟﻠﺬﺓِ ﻭﺍﻟﺴﺮﻭﺭِ ﻣﺎ ﻳﺪﻓﻊُ ﻋﻨﻪُ ﺃﻟ ﻢ ﺍﻟﻜْ ﺮﺏِ ﻭﺍﻟﻬ ﻢﱢ ﻭﺍﻟﻐ ﻢﱢ ٬ ﻭﺃﻧ ﺖ ﺗﺠ ﺪُ
ﺴﺮﱡﻩُ ﻭﻳُﻔﺮﺣُ ﻪ ٬ ﻭﻳُﻘ ﻮﱢﻱ ﻧﻔ ﺴﻪُ ٬ ﻛﻴ ﻒ ﺗﻘ ﻮﻯ ﺍﻟﻄﺒﻴﻌ ﺔُ ﺍﻟﻤﺮﻳﺾ ﺇﺫﺍ ﻭﺭﺩ ﻋﻠﻴﻪِ ﻣﺎ ﻳ ُ
ﻋﻠﻰ ﺩﻓﻊِ ﺍﻟﻤ ﺮﺽِ ﺍﻟﺤﺴﻲﱢ ٬ ﻓﺤﺼﻮﻝُ ﻫﺬﺍ ﺍﻟﺸﻔﺎءِ ﻟﻠﻘﻠﺐِ ﺃﻭﻟﻰ ﻭﺃﺣﺮﻯ.
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ﺍﻻﻛﺘﺌﺎﺏُ ﻃﺮﻳﻖُ ﺍﻟﺸﻘﺎءِ
ﺫﻛﺮﺕْ ﺟﺮﻳﺪﺓُ ) ﺍﻟﻤﺴﻠﻤﻮﻥ ( ﻋﺪﺩ 240 ﻓﻲ ﺷﻬﺮِ ﺻﻔﺮ ﺳ ﻨﺔ 1410 ﻫ ـ ٬ ﺃﻥﱠ
ﻫﻨﺎﻙ 200 ﻣﻠﻴﻮﻥ ﻣﻜﺘﺌﺐٍ ﻋﻠﻰ ﻭﺟﻪِ ﺍﻷﺭﺽِ!
ﺍﻻﻛﺘﺌ ﺎﺏُ ﺍﻟﻌ ﺎﻟﻢ !! ﻻ ﻳﻔ ﺮﱢﻕُ ﺑ ﻴ ﻦ ﺩﻭﻟ ﺔٍ ﻏﺮﺑﻴ ﺔٍ ﻭﺃﺧ ﺮﻯ ﺷ ﺮﻗﻴﺔ ! ﺃﻭ ﻏﻨ ﻲﱟ
ﻭﻓﻘﻴﺮٍ . ﺇﻧﻪ ﻣﺮﺽٌ ﻳﺼﻴﺐُ ﺍﻟﺠﻤﻴﻊ .. ﻭﻧﻬﺎﻳﺘُﻪ ﻓﻲ ﺍﻟﻐﺎﻟﺐِ ﺍﻻﻧﺘﺤﺎﺭُ!!
ﺍﻻﻧﺘﺤ ﺎﺭُ ﻻ ﻳﻌﺘ ﺮﻑُ ﺑﺎﻷﺳ ﻤﺎءِ ﻭﺍﻟﻤﻨﺎﺻ ﺐِ ﻭﺍﻟ ﺪﻭﻝِ ٬ ﻟﻜﻨﱠ ﻪ ﻳﺨ ﺎﻑُ ﻣ ﻦ
ﺍﻟﻤﺆﻣﻨﻴﻦ ٬ ﺑﻌﺾُ ﺍﻷﺭﻗﺎﻡِ ﺗﺆﻛﺪُ ﺃﻥﱠ ﺿﺤﺎﻳﺎﻩُ ﻭﺻﻠﻮﺍ ﺇﻟﻰ 200 ﻣﻠﻴﻮﻥ ﻣﺮﻳﺾٍ ﻓ ﻲ
ﻛﻞﱢ ﺃﻧﺤﺎءِ ﺍﻟﻌﺎﻟﻢِ .. ﺇﻻﱠ ﺃﻥﱠ ﺁﺧﺮ ﺍﻹﺣﺼﺎءﺍﺕِ ﺗﺆﻛّ ﺪُ ﺃﻥﱠ ﻭﺍﺣ ﺪﺍً ﻋﻠ ﻰ ﺍﻷﻗ ﻞﱢ ﺑ ﻴﻦ ﻛ ﻞ
ﻋﺸﺮﺓِ ﺃﻓﺮﺍﺩٍ ﻋﻠﻰ ﻭﺟﻪِ ﺍﻷﺭﺽِ ﻣﺼﺎﺏٌ ﺑﻬﺬﺍ ﺍﻟﻤﺮﺽِ ﺍﻟﺨﻄﻴﺮ!!
ﻭﻗﺪ ﻭﺻﻠﺖْ ﺧﻄﻮﺭﺓُ ﻫﺬﺍ ﺍﻟﻤﺮﺽِ ﺃﻧﻪ ﻻ ﻳﺼﻴﺐُ ﺍﻟﻜﺒﺎﺭ ﻓﻘﻂ ٬ ﺑﻞ ﻳ ﺼِﻞُ ﺇﻟ ﻰ
ﺣﺪﱢ ﻣﺪﺍﻫﻤﺔِ ﺍﻟﺠﻨﻴﻦِ ﻓﻲ ﺑﻄﻦِ ﺃﻣﱢﻪ !!
· ﺍﻻﻛﺘﺌﺎﺏُ ﺑﻮﺍﺑﺔُ ﺍﻻﻧﺘﺤﺎﺭ:
ﺴ ُﻜﻢْ ﴿ ٬ ﴾ ﻭَﻻَُ ﺗﻠْﻘُﻮﺍِْ ﺑﺄَﻳْﺪِﻳﻜُﻢِْ ﺇﻟَﻰ ﺍﻟﺘﱠ ْﻬُﻠﻜَﺔِ. ﴾
َ ﴿ ﻻَ ﺗَﻘْ ُﺘﻠُﻮﺍْ ﺃَﻧﻔُ َ
ﺗﺬﻛﺮ ﺍﻷﺧﺒ ﺎﺭُ ﺍﻟﺘ ﻲ ﺗﻨﺎﻗﻠﺘْﻬ ﺎ ﻭِﻛ ﺎﻻﺕُ ﺍﻷﻧﺒ ﺎءِ ﺃﻥﱠ ﻣ ﺮﺽ ﺍﻻﻛﺘﺌ ﺎﺏِ ﻗ ﺪ ﺗﻤﻜﱠ ﻦ
ﻣﻦ ﺍﻟﺮﺋﻴﺲِ ﺍﻟﺴﺎﺑﻖ ﻟﻠﻮﻻﻳﺎﺕِ ﺍﻟﻤﺘﺤﺪﺓ ﺍﻷﻣﺮﻳﻜﻴﺔ ) ﺭﻭﻧﺎﻟ ﺪْ ﺭﻳﺠ ﺎﻥ .( ﻭﺗﻌ ﻮﺩُ ﺇﺻ ﺎﺑﺔُ
ﺍﻟﺮﺋﻴﺲ ﺍﻷﻣﺮﻳﻜﻲ ﺑﻬﺬﺍ ﺍﻟﻤﺮﺽِ ﻟﺘﺠ ﺎﻭﺯِﻩ ﺳ ﻦﱠ ﺍﻟ ﺴﺒﻌﻴﻦ ﻓ ﻲ ﺍﻟﻮﻗ ﺖِ ﺍﻟ ﺬﻱ ﻻ ﻳ ﺰﺍﻝُ
ﻳﺘﻌ ﺮﱠﺽُ ﻓﻴ ﻪ ﻟ ﻀﻐﻮﻁٍ ﻋ ﺼﺒﻴﺔٍ ﻛﺒﻴ ﺮﺓٍ .. ﺑﺎﻹﺿ ﺎﻓﺔِ ﻟﻠﻌﻤﻠﻴ ﺎﺕِ ﺍﻟﺠﺮﺍﺣﻴ ﺔِ ﺍﻟﺘ ﻲ
ﺃُﺟﺮﻳﺖْ ﻟﻪ ﻋﻠﻰ ﻓﺘﺮﺍﺕٍ ﻣﺘﻼﺣﻘﺔٍَ ﴿ ٬ ﻭَﻟﻮْ ﻛُﻨﺘُﻢْ ﻓِﻲ ﺑُﺮُﻭﺝٍ ﻣﱡﺸَﻴﱠﺪَﺓٍ. ﴾
ﻭﻫﻨ ﺎﻙ ﺍﻟﻜﺜﻴ ﺮُ ﻣ ﻦ ﺍﻟﻤ ﺸﺎﻫﻴﺮِ ﻭﺧﺎﺻﱠ ﺔً ﻣَ ﻦْ ﻳﻌﻤﻠ ﻮﻥ ﺑ ﺎﻟﻔﻦﱢ ٬ ﻳ ﺪﺍﻫﻤُﻬﻢْ ﻫ ﺬﺍ
ﺍﻟﻤ ﺮﺽُ ٬ ﻭﻗ ﺪ ﻛ ﺎﻥ ﺍﻻﻛﺘﺌ ﺎﺏُ ﺳ ﺒﺒﺎً ﺭﺋﻴ ﺴﺎً – ﺇﻥْ ﻟ ﻢ ﻳﻜ ﻦْ ﺍﻟﻮﺣﻴ ﺪ – ﻓ ﻲ ﻣ ﻮﺕِ
ﺍﻟﺸﺎﻋﺮِ ﺻﻼﺡ ﺟﺎﻫﻴﻦ ٬ ﻭﻛﺬﻟﻚ ﻳُﻘﺎﻝ : ﺇﻥﱠ ﻧﺎﺑﻠﻴﻮﻥ ﺑﻮﻧﺎﺑﺮﺕ ﻣﺎﺕ ﻣﻜﺘﺌﺒﺎً ﻓﻲ ﻣﻨﻔ ﺎﻩُ
ﺴ ُﻬﻢْ ﻭَ ُﻫﻢْ ﻛَﺎﻓِﺮُﻭﻥَ. ﴾ َ ﴿ ﻭﺗَﺰْﻫَﻖَ ﺃَﻧﻔُ ُ
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ﻭﻣ ﺎ ﺯﻟﻨ ﺎ ﻧ ﺬﻛﺮُ ﺃﻳ ﻀﺎً ﺍﻟﺨﺒ ﺮ ﺍﻟ ﺬﻱ ﻃﻴﱠﺮﺗْ ﻪ ﻭﻛِ ﺎﻻﺕ ﺍﻷﻧﺒ ﺎءِ ٬ ﺍﺣﺘ ﻞﱠ ﺻ ﺪﺭ
ﺍﻟ ﺼﻔﺤﺎﺕِ ﺍﻷﻭﻟ ﻰ ﻓ ﻲ ﺃﻏﻠ ﺐِ ﺻ ﺤﻒِ ﺍﻟﻌ ﺎﻟﻢِ ٬ ﻋ ﻦ ﺍﻟﺠﺮﻳﻤ ﺔِ ﺍﻟﻤﺮﻭﱢﻋ ﺔِ ﺍﻟﺘ ﻲ
ﺍﺭﺗﻜﺒﺘْﻬ ﺎ ﺃﻡﱞ ﺃﻟﻤﺎﻧﻴ ﺔٌ ﺑﻘﺘ ﻞِ ﺛﻼﺛ ﺔٍ ﻣ ﻦْ ﺃﻃﻔﺎﻟﻬ ﺎ ٬ﻭﺍﺗ ﻀﺢ ﺃﻥﱠ ﺍﻟ ﺴﺒﺐ ﻫ ﻮ ﻣﺮﺿُ ﻬﺎ
ﺑﺎﻻﻛﺘﺌ ﺎﺏِ ٬ ﻭﻟﺤﺒﱢﻬ ﺎ ﺍﻟ ﺸﺪﻳﺪِ ﻷﻃﻔﺎﻟﻬ ﺎ ﺧﺎﻓ ﺖْ ﺃﻥْ ﺗ ﻮﺭﺛﻬﻢ ﺍﻟﻌ ﺬﺍﺏ ﻭﺍﻟ ﻀﻴﻖ ﺍﻟ ﺬﻱ
ﺗ ﺸﻌﺮُ ﺑ ﻪِ ٬ ﻓﻘ ﺮّﺭﺕْ » ﺇﺭﺍﺣ ﺘﻬﻢ !! « ﻣ ﻦْ ﻫ ﺬﺍ ﺍﻟﻌ ﺬﺍﺏِ ﺑﻘ ﺘِﻠﻬﻢ ﺍﻟﺜﻼﺛ ﺔِ .. ﺛ ﻢ ﻗﺘﻠ ﺖْ
ﻧﻔﺴﻬﺎ. !!
ﻭﺃﺭﻗ ﺎﻡُ ) ﻣﻨﻈﻤ ﺔِ ﺍﻟ ﺼﺤﺔِ ﺍﻟﻌﺎﻟﻤﻴ ﺔِ ( ﺗ ﺸﻴﺮُ ﺇﻟ ﻰ ﺧﻄ ﻮﺭﺓِ ﺍﻷﻣ ﺮِ .. ﻓﻔ ﻲ ﻋ ﺎﻡ
1973 ﻡ ﻛﺎﻥ ﻋ ﺪﺩُ ﺍﻟﻤ ﺼﺎﺑﻴﻦ ﺑﺎﻻﻛﺘﺌ ﺎﺏِ ﻓ ﻲ ﺍﻟﻌ ﺎﻟﻢِ ٬ % 3 ﻭﺍﺭﺗﻔﻌ ﺖْ ﻫ ﺬﻩ ﺍﻟﻨ ﺴﺒﺔُ
ﻟﺘﺼﻞ ﺇﻟﻰ % 5 ﻓﻲ ﻋﺎﻡ 1978 ﻡ ٬ ﻛﻤﺎ ﺃﺷﺎﺭﺕْ ﺑﻌﺾُ ﺍﻟﺪﺭﺍﺳﺎﺕِ ﺇﻟﻰ ﻭﺟ ﻮﺩِ ﻓ ﺮﺩٍ
ﺃﻣﺮﻳﻜ ﻲﱟ ﻣ ﺼﺎﺏٍ ﺑﺎﻻﻛﺘﺌ ﺎﺏ ﻣ ﻦْ ﻛ ﻞﱢ ﺃﺭﺑﻌ ﺔٍ !! ﻓ ﻲ ﺣ ﻴﻦ ﺃﻋﻠ ﻦ ﺭﺋ ﻴﺲُ ﻣ ﺆﺗﻤﺮِ
ﺍﻻﺿﻄﺮﺍﺏِ ﺍﻟﻨﻔﺴﻲﱢ ﺍﻟﺬﻱ ﻋُﻘ ﺪ ﻓ ﻲ ﺷ ﻴﻜﺎﻏﻮ ﻋ ﺎﻡ 1981 ﻡ ﺃﻥﱠ ﻫﻨ ﺎﻙ 100 ﻣﻠﻴ ﻮﻥِ
ﺷﺨﺺٍ ﻓﻲ ﺍﻟﻌﺎﻟﻢِ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﺍﻻﻛﺘﺌﺎﺏِ ٬ ﺃﻏﻠﺒُﻬﻢْ ﻣ ﻦْ ﺩﻭﻝِ ﺍﻟﻌ ﺎﻟﻢِ ﺍﻟﻤﺘﻘ ﺪﻡ ٬ ﻭﻗﺎﻟ ﺖْ
ﺃﺭﻗﺎﻡٌ ﺃﺧ ﺮﻯ ﺃﻧﻬ ﻢ ﻣﺎﺋﺘ ﺎ ﻣﻠﻴ ﻮﻥ ﻣﻜﺘﺌ ﺐٍ ﴿ !! ﺃَﻭَﻻَ ﻳَ ﺮَﻭْﻥََ ﺃ ﱠﻧﻬُ ﻢُْ ﻳ ْﻔ َﺘﻨُ ﻮﻥَ ﻓِ ﻲ ﻛُ ﻞﱢ ﻋَ ﺎﻡٍ
ﻣﱠﺮﱠﺓًَ ﺃﻭْ ﻣَﺮﱠ َﺗ ْﻴﻦِ﴾
ﻗﺎﻝ ﺃﺣ ﺪُ ﺍﻟﺤﻜﻤ ﺎءِ : ﺍﺻ ﻨﻊْ ﻣ ﻦ ﺍﻟﻠﻴﻤ ﻮﻥِ ﺷ ﺮﺍﺑﺎً ﺣُﻠ ﻮﺍً . ﻭﻗ ﺎﻝ ﺃﺣ ﺪُﻫﻢ : ﻟ ﻴﺲ
ﺍﻟﺬﻛﻲﱡ ﺍﻟﻔﻄِﻦُ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊُ ﺃﻥْ ﻳﺰﻳﺪ ﺃﺭﺑﺎﺣﻪُ ٬ﻟﻜﻦّ ﺍﻟﺬﻛﻲﱠ ﺍﻟﺬﻱ ﻳﺤﻮﱢﻝُ ﺧ ﺴﺎﺋﺮﻩ ﺇﻟ ﻰ
ﺻَﻠﻮَﺍﺕٌ ﻣﱢﻦ ﱠﺭ ﱢﺑ ِﻬﻢْ ﻭَﺭَﺣْﻤَﺔٌ ﻭَﺃُﻭﻟَـﺌِﻚَُ ﻫﻢُ ﺍﻟْﻤُ ْﻬﺘَﺪُﻭﻥَ . ﴾ ﺃﺭﺑﺎﺡٍ ﴿ ﺃُﻭﻟَـ ِﺌﻚََ
ﻋﻠَ ْﻴ ِﻬﻢَْ
ﻭﻓﻲ ﺍﻟﻤﺜﻞِ : ﻻ ﺗﻨﻄﺢِ ﺍﻟﺤﺎﺋﻂ!!
ﻭﺍﻟﻤﻌﻨﻰ : ﻻ ﺗﻌﺎ ِﻧﺪْ ﻣﻦْ ﻻ ﺗﺴﺘﻔﻴﺪُ ﻣﻦْ ﻋﻨﺎﺩِﻩِ ﻓﺎﺋﺪﺓً ﺗﻌﻮﺩُ ﻋﻠﻴﻚ ﺑﺨ ﻴْﺮٍ.
ﻭﺟ ﺎ ِﻭﺯْﻩ ﺇﻟ ﻰ ﻣ ﺎ ﺗ ﺴﺘﻄﻴﻊُ ﺇﺫﺍ ﻟ ﻢ ﺗ ﺴﺘﻄﻊْ ﺷ ﻴﺌﺎً ﻓ َﺪﻋْ ﻪُ
ﻭﻗ ﺎﻟﻮﺍ : ﻭﻻ ﺗﻄﺤ ﻦِ ﺍﻟ ﺪﻗﻴﻖَ ﴿ ٬ ﻓَﺄﺛَ ﺎ َﺑﻜُﻢْ ﻏُﻤﱠ ﺎًِ ﺑﻐَ ﻢﱟ ﱢﻟﻜَْ ﻴﻼَ ﺗَﺤْ َﺰﻧُ ﻮﺍَْ
ﻋﻠَ ﻰ ﻣَ ﺎ
ﻓَﺎ َﺗ ُﻜﻢْ. ﴾
ﻭﺍﻟﻤﻌﻨﻰ : ﺃﻥﱠ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﻓُ ﺮﻍ ﻣﻨﻬ ﺎ ﻭﺍﻧﺘﻬ ﺖْ ﻻ ﻳﻨﺒﻐ ﻲ ﺃﻥ ﺗُﻌ ﺎﺩ ﻭﺗُﻜ ﺮﱠﺭ ؛
ﻷﻥﱠ ﻓﻲ ﺫﻟ ﻚ ﻗﻠﻘﺎً ﻭﺍﺿﻄﺮﺍﺑﺎً ﻭﺗﻀﻴﻴﻌﺎً ﻟﻠﻮﻗﺖ.
ﻭﻗﺎﻟﻮﺍ ﺃﻳﻀﺎً – ﻭﻫﻮ ﻣﺜﻞٌ ﺇﻧﻜﻠﻴﺰﻱٌ : ﻻ ﺗﻨﺸﺮِ ﺍﻟﻨﺸﺎﺭﺓ.
ﻭﺍﻟﻤﻌﻨﻰ : ﺃﻱ ﻧﺸﺎﺭﺓَ ﺍﻟﺨﺸﺐِ ٬ ﻻ ﺗﺄﺕ ﻭﺗﻨﺸﺮْﻫﺎ ﻣﺮﺓً ﺛﺎﻧﻴﺔُ ٬ ﻓﻘﺪْ ﻓ ﺮﻍ ﻣﻨﻬ ﺎ
.
ﻳﻘﻮﻟﻮﻥ ﺫﻟﻚ ﻟﻤﻦْ ﻳﺸﺘﻐﻞُ ﺑﺎﻟﺘﻮﺍﻓﻪِ ٬ ﻭﺍﺟﺘ ﺮﺍﺭ ﺍﻟﻬﻤ ﻮﻡِ ٬ ﻭﺇﻋ ﺎﺩﺓِ ﺍﻟﻤﺎﺿ ﻲ﴿ ٬
ﺴ ُﻜﻢُ
ﺍﻟﱠ ﺬِﻳﻦَ ﻗَ ﺎﻟُ ﻮﺍْ ﻹِﺧْ ﻮَﺍ ِﻧ ِﻬﻢْ ﻭَ َﻗﻌَ ﺪُﻭﺍْ ﻟَ ﻮْ ﺃَﻃَﺎﻋُﻮﻧَ ﺎ ﻣَ ﺎ ﻗُ ِﺘﻠُ ﻮﺍ ﻗُ ﻞْ ﻓَ ﺎﺩْ َﺭﺅُﻭﺍ ﻋَ ﻦْ ﺃَﻧﻔُِ
ﺍﻟْ َﻤﻮْﺕَ ﺇِﻥ ﻛُﻨ ُﺘﻢْ ﺻَﺎﺩِﻗِﻴﻦَ.﴾
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ﻫﻨﺎﻙ ﻣﺠﺎﻻﺕٌ ﻟﻠﻔﺎﺭﻏﻴﻦ ﻣﻦ ﺍﻷﻋﻤﺎﻝِ ﻳﻤﻜﻦُ ﺳﺪﱡﻫﺎ ٬ ﻛ ﺎﻟﺘﺰﻭﺩِ ﺑﺎﻟ ﺼﺎﻟﺤﺎﺕِ٬
ﻭﻧﻔْ ﻊِ ﺍﻟﻨ ﺎﺱِ ٬ ﻭﻋﻴ ﺎﺩﺓِ ﺍﻟﻤﺮﺿ ﻰ ٬ ﻭﺯﻳ ﺎﺭﺓِ ﺍﻟﻤﻘ ﺎﺑﺮِ ٬ ﻭﺍﻟ ﻌﻨﺎﻳ ﺔِ ﺑﺎﻟﻤ ﺴﺎﺟﺪِ٬
ﻭﺍﻟﻤ ﺸﺎﺭﻛﺔِ ﻓ ﻲ ﺍﻟﺠﻤﻌﻴ ﺎﺕِ ﺍﻟﺨﻴﺮﻳ ﺔِ ٬ ﻭﻣﺠ ﺎﻟﺲِ ﺍﻷﺣﻴﱠ ﺎءِ ٬ ﻭﺗﺮﺗﻴ ﺐِ ﺍﻟﻤﻨ ﺰﻝِ
ﻭﺍﻟﻤﻜﺘﺒﺔِ ﻭﺍﻟﺮﻳﺎﺿﺔِ ﺍﻟﻨﺎﻓﻌ ﺔِ ٬ ﻭﺇﻳ ﺼﺎﻝِ ﺍﻟﻨﻔ ﻊ ﻟﻠﻔﻘ ﺮﺍءِ ﻭﺍﻟﻌﺠ ﺰﺓِ ﻭﺍﻷﺭﺍﻣ ﻞِ ﴿ ٬ ﺇِﻧﱠ ﻚَ
ﻛَﺎ ِﺩﺡٌِ ﺇﻟَﻰَ ﺭ ﱢﺑﻚَ ﻛَﺪْﺣﺎً ﻓَ ُﻤﻠَﺎﻗِﻴﻪِ. ﴾
ﻓﺤﻠ ﻮٌ ﻭﺃﻣ ﺎﱠ ﻭﺟﻬُ ﻪُ ﻓﺠﻤﻴ ﻞُ ﻭﻟ ﻢ ﺃﺭ ﻛ ﺎﻟﻤﻌﺮﻭﻑِ ﺃﻣﱠ ﺎ
ﺍﻗﺮﺃ ﻣﺬﺍﻗُ ﻪُ
ِ ﺍﻟﺘﺎﺭﻳﺦ ﻟﺘﺠﺪ ﺍﻟﻤﻨﻜﻮﺑﻴﻦ ﻭﺍﻟﻤﺴﻠﻮﺑﻴﻦ ﻭﺍﻟﻤﺼﺎﺑﻴﻦ.
ﻭﺑﻌ ﺪ ﻓ ﺼﻮﻝٍ ﻣ ﻦْ ﻫ ﺬﺍ ﺍﻟﺒﺤ ﺚِ ﺳ ﻮﻑ ﺃﻃﻠﻌ ﻚ ﻋﻠ ﻰ ﻟﻮﺣ ﺔٍ ﻣ ﻦ ﺍﻟﺤ ﺰﻥِ
ﻟﻠﻤﻨﻜﻮﺑﻴﻦ ﺑﻌﻨﻮﺍﻥ : ﺗﻌﺰﱠ ﺑﺎﻟﻤﻨﻜﻮﺑﻴﻦ.
ﺿ ﻞﱠ ﻗ ﻮﻡٌ ﻟ ﻴﺲ ﻳ ﺪﺭﻭﻥ ﺍﻗ ﺮﺃ ﺍﻟﺘ ﺎﺭﻳﺦ ﺇﺫْ ﻓﻴ ﻪ
ﺍﻟﺨﺒ ﻟﻘَ ﺮْﺪْ ﻛَ ﺎﻥَ ﻓِ ﻲ
ﺳﻞِ ﻣَﺎ ﻧُ َﺜﺒﱢﺖُ ﺑِﻪِ ﻓُ ﺆَﺍ َﺩﻙََ ﴿ ٬ ﴾ ِﺒ ﺮْ
َﺎء ﺍﻟﺮﱡ ُ ﻋَﻠ ْﻴﻚَِ ﻣﻦْ ﺃَﻧﺒ َ ﴿ ﻭﻛُـ ﺍﻟﻼﻌ ﱠﻧﻘُ ﺺﱡَ
ﻋﺒْﺮَﺓٌ ﴿ ٬ ﴾ ﻓَﺎ ْﻗﺼُﺺِ ﺍﻟْ َﻘﺼَﺺََ ﻟ َﻌﱠﻠ ُﻬﻢْ ﻳَﺘَ َﻔﻜﱠﺮُﻭﻥَ . ﴾ ﺼ ِﻬﻢِْ
ﺼ ِ
َ ﻗ َ
ﻗﺎﻝ ﻋﻤﺮُ : ﺃﺻﺒﺤﺖُ ﻭﻣﺎ ﻟﻲ ﻣﻄﻠﺐٌ ﺇﻻ ﺍﻟﺘﻤﺘﱡﻊُ ﺑﻤﻮﺍﻃﻦِ ﺍﻟﻘﻀﺎءِ.
ﻭﻣﻌﻨﻰ ﺫﻟﻚ : ﺃﻧ ﻪ ﻣﺮﺗ ﺎ ﺡٌ ﻟﻘ ﻀﺎءِ ﺍﷲِ ﻭﻗ ﺪﺭﻩِ ٬ ﺳ ﻮﺍءٌ ﻛ ﺎﻥ ﻓﻴﻤ ﺎ ﻳﺤﻠ ﻮ ﻟ ﻪ ﺃﻭ
ﻓﻴﻤﺎ ﻛﺎﻥ ﻣ ّﺮﺍً.
ﻭﻗ ﺎﻝ ﺑﻌ ﻀُﻬﻢْ : ﻣ ﺎ ﺃﺑ ﺎﻟﻲ ﻋﻠ ﻰ ﺃﻱﱢ ﺍﻟ ﺮﺍﺣﻠﺘ ْﻴﻦِ ﺭﻛﺒ ﺖُ ٬ ﺇﻥْ ﻛ ﺎﻥ ﺍﻟﻔﻘ ﺮُ ﻟﻬ ﻢ
ﺍﻟﺼﺒﺮُ ٬ ﻭﺇﻥْ ﻛﺎﻥ ﺍﻟﻐ ﻨﻰ ﻟﻬﻮ ﺍﻟﺸﻜﺮُ.
ﻭﻣﺎﺕ ﻷﺑﻲ ﺫﺅﻳﺐ ﺍﻟﻬﺬﻟﻲﱢ ﺛﻤﺎﻧﻴﺔٌ ﻣﻦ ﺍﻷﺑﻨﺎءِ ﺑﺎﻟﻄﺎﻋﻮﻥِ ﻓﻲ ﻋﺎﻡٍ ﻭﺍﺣ ﺪٍ ﻓﻤ ﺎﺫﺍ
ﻋﺴﻰ ﺃﻥْ ﻳﻘﻮﻝ؟ ﺇﻧﻪ ﺁﻣﻦ ﻭﺳﻠﱠﻢ ﻭﺃﺫﻋﻦ ﻟﻘﻀﺎءِ ﺭﺑﻪِ ٬ ﻭﻗﺎﻝ:
ﺃﻧ ﻲ ﻟﺮﻳ ﺐِ ﺍﻟ ﺪﻫﺮِ ﻻ ﻭﺗﺠﻠﱡ ﺪﻱ ﻟﻠ ﺸﺎﻣﺘﻴﻦ ﺃُﺭﻳﻬ ﻢُ
ﺃﺗﻀﻌ ﻀﻊُﻊُ
ﺃﻟﻔﻴ ﺖ ﻛ ﻞﱠ ﺗﻤﻴﻤ ﺔٍ ﻻ ﺗﻨﻔ ﻭﺇﺫﺍ ﺍﻟﻤﻨﻴ ﺔُ ﺃﻧ ﺸﺒﺖ
ﺃﻇﻔﺎﺭﻫ ﺫْ ﺎﻥِ ﺍﻟﻠﱠﻪِ . ﴾
﴿ ﻣَﺎَ ﺃﺻَﺎﺏَ ﻣِﻦ ﱡﻣﺼِﻴﺒَﺔٍِ ﺇﻟﱠﺎِ ﺑﺈِ
ﻭﻓﻘﺪ ﺍﺑﻦُ ﻋﺒﺎﺱٍ ﺑﺼﺮﻩ ﻓﻘﺎ ﻝ – ﻣﻌﺰﱢﻳﺎً ﻧﻔﺴﻪ:
ﻓﻔ ﻲ ﻓ ﺆﺍﺩﻱ ﻭﻗﻠﺒ ﻲ ﻣﻨﻬﻤ ﺎ ﺇﻥْ ﻳﺄﺧ ﺬِ ﺍﷲُ ﻣ ﻦْ ﻋﻴﻨ ﻲﱠ
ﻧ ﻮﻒِﺭُ
ﻭﻓ ﻲ ﻓﻤ ﻲ ﺻ ﺎﺭﻡٌ ﻛﺎﻟ ﺴﻴ ﻧﻮﺭﻫ ﺎ
ﻗﻠﺒ ﻲ ﺫﻛ ﻲﱞ ﻏﻴ ﺮُ ﺫﻱ ﻋِ ﻮﺝٍ
ﻣ ﺸﻬﻮﺭُ
ﻭﻫﻮ ﺍﻟﺘﺴﻠﱢﻲ ﺑﻤﺎ ﻋﻨﺪﻩ ﻣﻦَ ﺍﻟﻨﱠﻌِﻢ ﺍﻟﻜﺜﻴﺮﺓِ ﺇﺫﺍ ﻓﻘﺪ ﺍﻟﻘﻠﻴﻞ ﻣﻨﻬﺎ.
ﻭﺑُﺘﺮﺕْ ﺭِﺟْﻞُ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﻴﺮِ ٬ ﻭﻣﺎﺕ ﺍﺑﻨُ ﻪ ﻓ ﻲ ﻳ ﻮﻡٍ ﻭﺍﺣ ﺪﺍً ٬ ﻓﻘ ﺎﻝ : ﺍﻟﻠﻬ ﻢﱠ
ﻟِﻚ ﺍﻟﺤﻤْﺪ ٬ ﺇﻥْ ﻛﻨﺖ ﺃﺧﺬﺕ ﻓﻘﺪْ ﺃﻋﻄﻴْﺖ ٬ ﻭﺇﻥْ ﻛﻨﺖ ﺍﺑﺘﻠﻴْﺖَ ﻓﻘ ﺪْ ﻋﺎﻓﻴْ ﺖ ٬ ﻣﻨﺤﺘﻨ ﻲ
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ﺃﺭﺑﻌﺔ ﺃﻋﻀﺎءِ ٬ ﻭﺃﺧﺬﺕ ﻋﻀﻮﺍً ﻭﺍﺣﺪﺍً ٬ ﻭﻣﻨﺤﺘﻨﻲ ﺃﺭﺑﻌﺔ ﺃﺑﻨﺎءٍ ﻭﺃﺧﺬﺕ ﺍﺑﻨﺎً ﻭﺍﺣﺪﺍً
ﺻﺒَﺮْ ُﺗﻢْ . ﴾ ﻋ ﻠَﻴْﻜُﻢ ﺑِﻤَﺎَ ﻼﻡٌَ ﺟﻨﱠﺔً ﻭَﺣَﺮِﻳﺮﺍً ﴿ ٬ ﴾ ﺳَ َ ﴿ . ﻭَﺟَﺰَﺍﻫُﻢ ﺑِﻤَﺎ ﺻَﺒَﺮُﻭﺍَ
ﻭﻗُﺘﻞ ﻋﺒﺪُﺍﷲِ ﺑﻦُ ﺍﻟﺼﱢ ﱠﻤﺔِ ﺃﺧﻮ ﺩﺭﻳﺪٍ ٬ ﻓﻌﺰﱠﻯ ﺩﺭﻳﺪٌ ﻧﻔﺴﻪ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺃﻧﻪ ﺩﺍﻓ ﻊ
ﻋﻦْ ﺃﺧﻴﻪِ ﻗﺪْﺭ ﺍﻟﻤﺴﺘﻄﺎﻉِ ٬ ﻭﻟﻜ ﻦْ ﻻ ﺣﻴﻠ ﺔ ﻓ ﻲ ﺍﻟﻘ ﻀﺎءِ ٬ ﻣ ﺎﺕ ﺃﺧ ﻮﻩ ﻋﺒ ﺪُﺍﷲ ﻓﻘ ﺎﻝ
ﺩﺭﻳﺪٌ:
ﻭﺣﺘ ﻰ ﻋﻼﻧ ﻲ ﺣﺎﻟِ ﻚُ ﺍﻟﻠ ﻮﻥِ ﻭﻃﺎﻋﻨ ﺖُ ﻋﻨ ﻪ ﺍﻟﺨﻴ ﻞ ﺣﺘ ﻰ
ﻮﺮُﺩِ ﻭﻳﻌﻠ ﻢُ ﺃﻥﱠ ﺍﻟﻤ ﺮء ﻏﻴ ﺃﺳ ﺕْ ﺗﺒ ﺪﱠﺩ
ﻰ ﺃﺧ ﺎﻩُ ﻃﻌ ﺎﻥ ﺍﻣ ﺮﺉِ ﺁﺳ
ﱠ ﺖْﺪِ
ﺬﺑﺖ ﻭﻟ ﻢ ﺃﺑﺨ ﻞْ ﺑﻤ ﺎ ﻣﻠﻜ ﻣﺨﻠ ﻛ ﺴﻞْﻪِ ﺑﻨﻔ
ُ ﻭﺟ ﺪﻱ ﺃﻧﻨ ﻲ ﻟ ﻢ ﺃﻗ ﻭﺧﻔﱠﻔﺖ
ﻳ ﺪِﻱ
ﻭﺍﻋﻈﺎﻪًُ ﻭﻣﻌﺰﱢﻳﺎً ﻟﻠﻤﺼﺎﺑﻴﻦ: ﻟ
ﻭﻳﺮﻭﻯ ﻋﻦِ ﺍﻟﺸﺎﻓﻌﻲﱢ–
ﻭﻃِ ﺐْ ﻧﻔ ﺴﺎً ﺇﺫﺍ ﺣﻜ ﻢ ﺩﻉِ ﺍﻷﻳ ﺎﻡ ﺗﻔﻌ ﻞْ ﻣ ﺎ ﺗ ﺸﺎءُ
ِ ﻭﻻءُ ﻀﺎ ﺍﻟﻘ ﺔ
ﻓ ﻼ ﺃﺭﺽٌ ﺗﻘﻴ ﺇﺫﺍ ﻧ ﺰﻝ ﺍﻟﻘ ﻀﺎءُ ﺑ ﺄﺭﺽِ
ﺳ ﻤﺎءُ ﻗ ﻮﻡٍ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔِ:
ﺧ ﺎﺭ ﻟ ﻚ ﺍﷲُ ﻭﺃﻧ ﺖ ﻛ ﺎﺭِﻩْ ﻛ ﻢْ ﻣ ﺮﺓِ ﺣﻔﱠ ﺖْ ﺑ ﻚ
ٍ ﺧﻔﻨﺎ ﻣﻦ ﺍﻟﻤﻮﺕِ ﻓﻤﺎ ﻣﺘْﻨﺎ ؟ ! ؟ ﺍﻟﻤﻜﺎﺭِﻩ ﻛﻢْ ﻣﺮﺓ
ﻛﻢْ ﻣﺮﺓٍ ﻇﻨﻨﺎ ﺍﻧﻬﺎ ﺍﻟﻘﺎﺿ ﻴﺔُ ﻭﺃﻧﻬ ﺎ ﺍﻟﻨﻬﺎﻳ ﺔُ ٬ ﻓ ﺈﺫﺍ ﻫ ﻲ ﺍﻟﻌ ﻮﺩﺓُ ﺍﻟﺠﺪﻳ ﺪﺓُ ﻭﺍﻟﻘ ﻮﺓُ
ﻭﺍﻻﺳﺘ ﻤﺮﺍﺭُ ؟!
ﺴﺒُﻞُ ٬ ﻭﺗﻘﻄﱠﻌ ﺖْ ﺑﻨ ﺎ ﺍﻟﺤﺒ ﺎﻝُ ٬ ﻭﺃﻇ ﻠﻤ ﺖْ ﻓ ﻲ ﻭﺟﻮﻫِﻨ ﺎ ﻛﻢ ﻣ ﺮﺓٍ ﺿ ﺎﻗﺖْ ﺑﻨ ﺎ ﺍﻟ ﱡ
ﺍﻵﻓﺎﻕُ ٬ ﻭﺇﺫﺍ ﻫ ﻮ ﺍﻟﻔﺘﺢُ ﻭﺍﻟﻨﺼﺮُ ﻭﺍﻟﺨﻴﺮُ ﻭﺍﻟﺒِﺸﺎﺭﺓُ ؟ُ ﴿ ! ﻗﻞِ ﺍﻟﻠّﻪُ ﻳُﻨَﺠﱢﻴﻜُﻢ ﱢﻣ ْﻨﻬَ ﺎ ﻭَﻣِ ﻦ
ُ ﻛﻞﱢ ﻛَﺮْﺏٍ. ﴾
ﻛﻢْ ﻣﺮﺓٍ ﺃﻇﻠﻤﺖْ ﺃﻣﺎﻣﻨﺎ ﺩﻧﻴﺎﻧﺎ ٬ ﻭﺿﺎﻗﺖْ ﻋﻠﻴﻨﺎ ﺃﻧﻔﺴُﻨﺎ ﻭﺍﻷﺭﺽُ ﺑﻤﺎ ﺭﺣُﺒ ﺖْ٬
ﻓﺈﺫﺍ ﻫﻮ ﺍﻟﺨﻴﺮُ ﺍﻟﻌﻤﻴﻢُ ﻭﺍﻟﻴﺴﺮُ ﻭﺍﻟﺘﺄﻳﻴﺪُ ؟ ﴿ ! ﻭَﺇِﻥ ﻳَﻤْﺴَﺴْﻚَ ﺍﻟﻠّﻪُِ ﺑﻀُﺮﱟ ﻓَ ﻼَ ﻛَﺎﺷِ ﻒَ ﻟَ ﻪُ
ﺇِﻻﱠ ﻫُﻮَ. ﴾
ﻣﻦْ ﻋﻠﻢ ﺃﻥﱠ ﺍﷲ ﻏﺎﻟﺐٌ ﻋﻠﻰ ﺃﻣ ﺮِﻩ ٬ ﻛﻴ ﻒ ﻳﺨ ﺎﻑُ ﺃﻣ ﺮ ﻏﻴ ﺮِﻩ ؟ ! ﻣ ﻦْ ﻋﻠ ﻢ ﺃﻥﱠ
ﻛ ﻞﱠ ﺷ ﻲءٍ ﺩﻭﻥ ﺍﷲِ ٬ ﻓﻜﻴ ﻒ ﻳﺨﻮﱠﻓﻮﻧ ﻚ ﺑﺎﻟ ﺬﻳﻦ ﻣ ﻦْ ﺩﻭﻧِ ﻪ ؟ ! ﻣ ﻦْ ﺧ ﺎﻑ ﺍﷲ ﻛﻴ ﻒ
ﻳﺨﺎﻑُ ﻣﻦْ ﻏﻴﺮِﻩ ٬ ﻭﻫﻮ ﻳﻘﻮﻝَُ ﴿ : ﻓﻼَ ﺗَﺨَﺎﻓُﻮ ُﻫﻢْ ﻭَﺧَﺎﻓُﻮﻥِ. ﴾
ﻣﻌﻪُ ﺳﺒﺤﺎ ُﻧﻪُ ﺍﻟﻌﺰﺓُ ٬ ﻭﺍﻟﻌﺰﺓُ ﷲِ ﻭﻟﺮﺳﻮﻟﻪِ ﻭﻟﻠﻤﺆﻣﻨﻴﻦ.
ﻣﻌﻪ ﺍﻟ َﻐَﻠ َﺒﺔُ ﴿ ﻭَﺇِﻥﱠ ﺟُﻨﺪَﻧَﺎَ ﻟ ُﻬﻢُ ﺍﻟْﻐَﺎ ِﻟﺒُﻮﻥَ ﴿ ٬ ﴾ ﺇِﻧﱠ ﺎَ ﻟﻨَﻨ ﺼُﺮُ ﺭُﺳَُ ﻠﻨَﺎ ﻭَﺍﻟﱠ ﺬِﻳﻦَ ﺁ َﻣﻨُ ﻮﺍ
ﺷﻬَﺎﺩُ . ﴾ ﺤﻴَﺎﺓِ ﺍﻟﺪﱡ ْﻧﻴَﺎَ ﻭ َﻳ ْﻮﻡَ ﻳَﻘُﻮﻡُ ﺍ ْﻟﺄَ ْ ﻓِﻲ ﺍﻟْ َ
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ﺫﻛﺮ ﺍﺑﻦُ ﻛﺜﻴﺮٍ ﻓﻲ ﺗﻔﺴﻴﺮِﻩ ﺃﺛﺮﺍً ﻗﺪﺳﻴّﺎً )) : ﻭﻋﺰﺗ ﻲ ﻭﺟﻼﻟ ﻲ ﻣ ﺎ ﺍﻋﺘ ﺼﻢ ﺑ ﻲ
ﻋﺒﺪٌ ٬ ﻓﻜﺎﺩﺕْ ﻟﻪ ﺍﻟﺴﻤﺎﻭﺍﺕُ ﻭﺍﻷﺭﺽُ ٬ ﺇﻻ ﺟﻌﻠﺖُ ﻟ ﻪ ﻣ ﻦْ ﺑﻴﻨِﻬ ﺎ ﻓﺮﺟ ﺎً ﻭﻣﺨﺮﺟ ﺎً.
ﻭﻋﺰﱠﺗﻲ ﻭﺟﻼﻟﻲ ﻣﺎ ﺍﻋﺘﺼﻢ ﻋﺒﺪﻱ ﺑﻐﻴﺮﻱ ﺇﻻ ﺃﺳﺨْﺖُ ﺍﻷﺭﺽ ﻣﻦ ﺗﺤ ﺖِ ﻗﺪﻣﻴْ ﻪِ((
.
ﻗﺎﻝ ﺍﻹﻣﺎﻡُ ﺍﺑﻦُ ﺗﻴﻤﻴ ﺔ : ﺑ ـ )) ﻻ ﺣ ﻮﻝ ﻭﻻ ﻗ ﻮﺓ ﺇﻻ ﺑ ﺎﷲ (( ِ ﺗُﺤﻤ ﻞ ﺍﻷﺛﻘ ﺎﻝُ٬
ﻭﺗُﻜﺎﺑﺪُ ﺍﻷﻫﻮﺍﻝُ ٬ ﻭﻳُﻨﺎﻝُ ﺷﺮﻳﻒُ ﺍﻷﺣﻮﺍﻝِ.
ﻓﺎﻟﺰﻣْﻬﺎ ﺃﻱﱡ ﺍﻟﻌﺒﺪُ ! ﻓﺈﻧﻬﺎ ﻛﻨ ﺰٌ ﻣ ﻦْ ﻛﻨ ﻮﺯِ ﺍﻟﺠﻨ ﺔِ . ﻭﻫ ﻲ ﻣ ﻦْ ﺑﻨ ﻮﺩِ ﺍﻟ ﺴﻌﺎﺩﺓِ٬
ﻭﻣﻦْ ﻣﺴﺎﺭﺍﺕِ ﺍﻟﺮﺍﺣﺔِ ٬ ﻭﺍﻧﺸﺮﺍﺡِ ﺍﻟﺼﺪﺭِ.
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ﺍﻻﺳﺘﻐﻔﺎﺭُ ﻳﻔﺘﺢُ ﺍﻷﻗﻔﺎﻝ
ﻳﻘﻮﻝ ﺍﺑﻦُ ﺗﻴﻤﻴﺔ : ﺇﻥﱠ ﺍﻟﻤ ﺴﺄﻟﺔ ﻟﺘﻐﻠ ﻖُ ﻋﻠ ﻲﱠ ٬ ﻓﺄﺳ ﺘﻐﻔﺮُ ﺍﷲ ﺃﻟ ﻒ ﻣ ﺮﺓٍ ﺃﻭ ﺃﻛﺜ ﺮ
ﺃﻭ ﺃﻗﻞﱠ ٬ ﻓﻴﻔﺘﺤُﻬﺎ ﺍﷲُ ﻋﻠﻲﱠ.
ﻏﻔﱠﺎﺭﺍً. ﴾ ﴿ ﻓَﻘُﻠْﺖُ ﺍﺳْﺘَ ْﻐﻔِﺮُﻭﺍَ ﺭ ﱠﺑ ُﻜﻢِْ ﺇﻧﱠﻪُ ﻛَﺎﻥََ
ﺇﻥﱠ ﻣﻦْ ﺃﺳﺒﺎﺏِ ﺭﺍﺣﺔِ ﺍﻟﺒﺎﻝِ ٬ ﺍﺳﺘﻐﻔﺎﺭ ﺫﻱ ﺍﻟﺠﻼﻝ.
ﺭُﺏﱠ ﺿﺎﺭﺓٍ ﻧﺎﻓﻌﺔٌ ٬ ﻭﻛﻞُ ﻗﻀﺎءٍ ﺧﻴﺮٌ ﺣﺘﻰ ﺍﻟﻤﻌﺼﻴﺔُ ﺑﺸﺮﻃِﻬﺎ.
ﻓﻘﺪْ ﻭﺭﺩ ﻓﻲ ﺍﻟﻤﺴﻨﺪِ )) : ﻻ ﻳﻘﻀﻲ ﺍﷲُ ﻟﻠﻌﺒﺪِ ﻗﻀﺎء ﺇﻻ ﻛﺎﻥ ﺧﻴﺮﺍً ﻟ ﻪ . (( ﻗﻴ ﻞ
ﻻﺑ ﻦ ﺗﻴﻤﻴ ﺔ : ﺣﺘ ﻰ ﺍﻟﻤﻌ ﺼﻴﺔ ؟ ﻗ ﺎﻝ : ﻧﻌ ﻢْ ٬ ﺇﺫﺍ ﻛ ﺎﻥ ﻣﻌﻬ ﺎ ﺍﻟﺘﻮﺑ ﺔُ ﻭﺍﻟﻨ ﺪﻡُ٬
ﺴ ُﻬﻢْ ﺟَ ﺂﺅُﻭﻙَ ﻓَﺎﺳْ ﺘَ ْﻐﻔَﺮُﻭﺍْ ﺍﻟﻠّ ﻪَ ﻇﻠَﻤُ ﻮﺍْ ﺃَﻧﻔَُ َ ﴿ ﻭﻟَ ﻮَْ ﺃ ﱠﻧﻬُ ﻢْ ﺇِﺫ ﱠ ﻭﺍ ﻻﺳ ﺘﻐﻔﺎﺭُ ﻭﺍﻻﻧﻜ ﺴﺎﺭُ .
ﺳ َﺘﻐْﻔَﺮََ ﻟ ُﻬﻢُ ﺍﻟﺮﱠﺳُﻮﻝَُ ﻟﻮَﺟَﺪُﻭﺍْ ﺍﻟﻠّﻪََ ﺗﻮﱠﺍﺑﺎً ﺭﱠﺣِﻴﻤﺎً﴾ ﻭَﺍ ْ
ﻗﺎﻝ ﺃﺑﻮ ﺗﻤﺎﻡٍ ﻓﻲ ﺃﻳﺎﻡِ ﺍﻟﺴﻌﻮﺩِ ﻭﺃﻳﺎﻡِ ﺍﻟﻨﺤﺲِ:
ﺼﺮِﻫﺎ ﺃﻳﱠ ﺎﻡُ ﻓ ﻜﺄﻧَﻬ ﺎ ﻣِ ﻦْ ﻗِْ ﻣ ﺮﱠﺕْ ﺳ ﻨﻮﻥُ ﺑﺎﻟ ﺴﻌﻮﺩِ
ﻓﻜﺄﻧﻬ ﺎ ﻣ ﻦْ ﻃﻮﻟِﻬ ﺎ ﺃﻋ ﻮﺍﻡُ ﻭﺑﺎﻟﻬﻨ ﺮٍ ﺎ
ﺛ ﻢﱠ ﺍﻧْﺜﻨ ﺖْ ﺃﻳ ﺎﻡُ ﻫﺠ
ﻓﻜﺄﻧﱠﻬ ﺎ ﻭﻛ ﺄﻧﱠﻬُﻢْ ﺃﺣ ﻼﻡُ ﺑﻌ ﺪﻫﺎ
ﺛ ﻢﱠ ﺍﻧﻘ ﻀﺖ ﺗﻠ ﻚ ﺍﻟ ﺴﻨﻮﻥُ
ُﻬ ﺎﻨﱠ ﺎﺱِ ﴿ ٬ ﴾ ﻛَ ﺄَ ﱠﻧ ُﻬﻢْ ﻳَْ ﻮﻡَ ﻳَ َﺮ ْﻭﻧَﻬَ ﺎ ﻟَ ﻢَْ ﻳﻠْ َﺒﺜُ ﻮ ﺍِ ﺇﻟﱠ ﺎ
َ ﺍﻷﻳﱠ ﺎﻡُ ﻧُ ﺪَﺍ ِﻭُﻟﻬَﺎ ﺑَْ ﻴﻦَ ﺍﻟ ﻭﺃﻫﻠ
﴿ ﻭَ ِﺗﻠْ ﻚ
ﺸﻴﱠﺔًَ ﺃﻭْ ﺿُﺤَﺎﻫَﺎ. ﴾ ﻋَ ِ
ﻋﺮَﻓَﻬُﻢُ ﺍﻟﺘﺎﺭﻳﺦُ ٬ ﻛﺎﻧﻮﺍ ﻳ ﺴﺘﻘﺒﻠﻮﻥ ﺍﻟﻤ ﺼﺎﺋﺐ ﻛﺄﻧﱠﻬ ﺎ ﻗﻄ ﺮﺍﺕُ ﻋﺠﺒﺖُ ﻟﻌﻈﻤﺎءَ
ﺍﻟﻐﻴﺚِ ٬ ﺃﻭ ﻫﻔﻴﻒُ ﺍﻟﻨﺴﻴﻢُ ٬ ﻭﻋﻠ ﻰ ﺭﺃﺱِ ﺍﻟﺠﻤﻴ ﻊ ﺳ ﻴﺪُ ﺍﻟﺨﻠْ ﻖِ ﻣﺤﻤ ﺪٌ ٬ r ﻭﻫ ﻮ ﻓ ﻲ
ﺍﻟﻐﺎﺭِ ٬ ﻳﻘﻮﻝُ ﻟﺼﺎﺣﺒِﻪ ﴿ : ﻻَ ﺗَﺤَْ ﺰﻥِْ ﺇﻥﱠ ﺍﻟﻠّ ﻪََ ﻣ َﻌﻨَ ﺎ . ﴾ ﻭﻓ ﻲ ﻃ ﺮﻳ ﻖِ ﺍﻟﻬﺠ ﺮﺓِ ٬ ﻭﻫ ﻮ
ﺸﺮُ ﺳﺮﺍﻗﺔ ﺑﺄﻧﻪ ﻳُﺴ ﱠﻮﺭُ ﺳﻮﺍﺭﻱْ ﻛﺴﺮﻯ ! ﻣﻄﺎﺭﺩٌ ﻣﺸﺮﱠﺩٌ ﻳﺒ ﱢ
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ﻭﺣْﻴ ﺎً ﻭﺃﻓ ﻀﺖ ﺇﻟ ﻰ ﺍﻟ ﺪﻧﻴﺎ ﺑُﺸﺮﻯ ﻣِﻦ ﺍﻟﻐﻴﺐِ ﺃﻟﻘﺖْ ﻓ ﻲ
ﺑﺄﺳ ﺮﺍﺭِ
ﻥَ ﺍﻟ ﱡﺪﺑُﺮَ. ﴾ ﺳ ُﻴﻬْ َﺰﻡُ ﺍﻟْﺠَﻤْﻊَُ ﻭﻳُ َﻮﻟﱡﻮ ﻓ ﻢِ
ﻭﻫﻮ ﻳﻘﻮﻝَُ ﴿ : ﻭﻓﻲ ﺑﺪﺭ ﻳﺜﺐُ ﻓﻲ ﺍﻟﺪﺭﻉِr
ﺃ ﱠﺩﺑْ ﺖ ﻓ ﻲ ﻫ ﻮْﻝِ ﺍﻟ ﺮﺩﻯ ﺃﻧﺖ ﺍﻟﺸﺠﺎﻉُ ﺇﺫﺍ ﻟﻘِ ﻴﺖ
ﱡﻮﺍ ﺧﻠﻔﻲ ٬ ﻷُﺛﻨ ﻲ ﺃﺑﻄﺎﻟﻬ ﺎ
ﻛﺘﻴﺒﺪٍﺔً – ﺑﻌﺪ ﺍﻟﻘﺘﻞِ ﻭﺍﻟﺠﺮﺍﺡِ – ﻳﻘﻮﻝُ ﻟﻠﺼﺤﺎﺑﺔِ )) : ﺻُﻔ ﻭﻓﻲ ﺃُﺣ
ﻋﻠﻰ ﺭﺑﻲ . (( ﺇﻧﻬﺎ ﻫِﻤﻢٌ ﻧﺒﻮﱠﻳﺔٌ ﺗﻨﻄﺢُ ﺍﻟﺜﺮﻳﱠﺎ ٬ ﻭﻋﺰْﻡٌ ﻧﺒﻮﻱٌ ﻳﻬﺰﱡ ﺍﻟﺠﺒﺎﻝ.
ﻗﻴﺲُ ﺑﻦُ ﻋﺎﺻﻢ ﺍﻟﻤﻨْﻘﺮِﻱﱡ ﻣﻦْ ﺣﻠﻤﺎءِ ﺍﻟﻌﺮﺏِ ٬ ﻛﺎﻥ ﻣُﺤﺘﺒﻴ ﺎً ﻳﻜﻠﱢ ﻢ ﻗﻮﻣ ﻪُ ﺑﻘ ﺼﺔٍ
ﺣﺒْ َﻮﺗَ ﻪُ ٬ ﻭﻻ ﺃﻧﻬ ﻰ ٬ ﻓﺄﺗﺎﻩ ﺭﺟﻞٌ ﻓﻘﺎﻝُ : ﻗﺘِﻞ ﺍﺑﻨُﻚ ﺍﻵﻥَ ٬ ﻗ َﺘَﻠﻪُ ﺍﺑ ﻦُ ﻓﻼﻧ ﺔ . ﻓﻤ ﺎ ﺣ ﻞﱠَ
ﻗ ﺼّﺘﻪُ ٬ ﺣﺘ ﻰ ﺍﻧﺘﻬ ﻰ ﻣ ﻦْ ﻛﻼﻣِ ﻪ ٬ ﺛ ﻢ ﻗ ﺎﻝ : ﻏ ﺴﱢﻠﻮﺍ ﺍﺑﻨ ﻲ ﻭﻛﻔﱢﻨ ﻮﻩ ٬ ﺛ ﻢﱠ ﺁﺫﻧِ ﻮﻧﻲ
ﺑﺎﻟﺼﻼﺓِ ﻋﻠﻴﻪ ﴿ ! ﻭَﺍﻟﺼﱠﺎﺑِﺮِﻳﻦَ ﻓِﻲ ﺍ ْﻟ َﺒﺄْﺳَﺎء ﻭﺍﻟﻀﱠﺮﱠﺍء ﻭَ ﺣِﻴﻦَ ﺍ ْﻟ َﺒ ْﺄﺱِ. ﴾
ﻭﻋِﻜﺮِﻣﺔُ ﺑﻦُ ﺃﺑﻲ ﺟﻬﻞٍ ﻳُﻌﻄﻰ ﺍﻟﻤﺎء ﻓ ﻲ ﺳ ﻜﺮﺍﺕِ ﺍﻟﻤ ﻮﺕِ ٬ ﻓﻴﻘ ﻮﻝُ : ﺃﻋﻄ ﻮﻩ
ﻓﻼﻧﺎً . ﻟﺤﺎﺭﺙِ ﺑﻦِ ﻫﺸﺎﻡِ ٬ ﻓﻴﺘﻨﺎﻭﻟﻮﻧﻪ ﻭﺍﺣﺪﺍً ﺑﻌﺪ ﻭﺍﺣﺪﺍً ٬ ﺣﺘﻰ ﻳﻤﻮﺕُ ﺍﻟﺠﻤﻴﻊُ.
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ﺍﻟﻨﺎﺱُ ﻋﻠﻴﻚ ﻻ ﻟﻚ
ﺇﻥﱠ ﺍﻟﻌﺎﻗﻞ ﺍﻟﺤ ﺼﻴﻒ ﻳﺠﻌ ﻞُ ﺍﻟﻨ ﺎﺱ ﻋﻠﻴ ﻪِ ﻻ ﻟ ﻪُ ٬ ﻓ ﻼ ﻳﺒﻨ ﻲ ﻣﻮﻗﻔ ﺎً ٬ ﺃﻭ ﻳﺘﺨ ﺬ
ﻗﺮﺍﺭﺍً ﻳﻌﺘﻤﺪُ ﻓﻴﻪِ ﻋﻠﻰ ﺍﻟﻨﺎﺱِ ٬ ﺇﻥ ﺍﻟﻨﺎﺱ ﻟﻬﻢْ ﺣﺪﻭﺩٌ ﻓﻲ ﺍﻟﺘﻀﺎﻣﻦِ ﻣﻊ ﺍﻟﻐﻴ ﺮِ ٬ ﻭﻟﻬ ﻢْ
ﻣﺪﻯً ﻳﺼﻠﻮﻥ ﺇﻟﻴﻪِ ﻓﻲ ﺍﻟﺒﺬﻝِ ﻭﺍﻟﺘﻀﺤﻴﺔِ ﻻ ﻳﺘﺠﺎﻭﺯﻭﻧﻪُ.
ﺍﻧﻈﺮْ ﺇﻟ ﻰ ﺍﻟﺤ ﺴﻴﻦِ ﺑ ﻦِ ﻋﻠ ﻲﱟ – ﺭﺿ ﻲ ﺍﷲُ ﻋﻨ ﻪُ ﻭﺃﺭﺿ ﺎﻩُ – ﻭﻫ ﻮ ﺍﺑ ﻦُ ﺑﻨ ﺖِ
ﺍﻟﺮﺳﻮﻝِ ٬ r ﻳُﻘﺘﻞُ ﻓﻼ ﺗﻨﺒﺲُ ﺍﻷ ﱠﻣﺔُ ﺑﺒﻨﺖِ ﺷ ﻔﺔٍ ٬ ﺑ ﻞ ﺍﻟ ﺬﻳﻦ ﻗﺘﻠ ﻮﻩُ ﻳﻜﺒﱢ ﺮﻭﻥ ﻭﻳﻬﻠّﻠ ﻮﻥ
ﺤﻪِ ٬ !! ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ . ﻳﻘﻮﻝُ ﺍﻟﺸﺎﻋﺮُ: ﻋﻠﻰ ﻫﺬﺍ ﺍﻻﻧﺘﺼﺎﺭِ ﺍﻟﻀﺨﻢِ ﺑِﺬﺑ ِ
ﻣُﺘ ﺰﻣﱢﻼً ﺑﺪﻣﺎﺋِ ﻪِ ﺗ ﺰﻣﻴﻼ ﺟ ﺎﺅﻭﺍ ﺑﺮﺃﺳِ ﻚ ﻳ ﺎ ﺍﺑ ﻦ ﺑﻨ ﺖِ
ﻗﺘﻠ ﻮﺍ ﺑ ﻚ ﺍﻟ ﺘﻜﺒﻴ ﺮ ﺖﺪٍ ﻣﺤﻤ
ﻭﻳُﻜﺒﱢ ﺮﻭﻥ ﺑ ﺄﻥْ ﻗُﺘﻠ
ﻭﺍﻟﺘﻬﻠ ﻴﻼ ﻭﺇﻧﻤ ﺎ
ﻭﻳُ ﺴﺎﻕ ﺃﺣﻤ ﺪُ ﺑ ﻦُ ﺣﻨﺒ ﻞٍ ﺇﻟ ﻰ ﺍﻟﺤ ﺒﺲِ ٬ ﻭﻳُﺠﻠ ﺪُ ﺟﻠ ﺪﺍً ﺭﻫﻴﺒ ﺎً ٬ ﻭﻳ ﺸﺮﻑُ ﻋﻠ ﻰ
ﺍﻟﻤﻮﺕِ ٬ ﻓﻼ ﻳﺘﺤﺮّﻙُ ﻣﻌﻪُ ﺃﺣﺪٌ.
ﻭﻳُﺆﺧ ﺬُ ﺍﺑ ﻦُ ﺗﻴﻤﻴ ﺔ ﻣﺄﺳ ﻮﺭﺍً ٬ ﻭﻳﺮﻛ ﺐُ ﺍﻟﺒﻐ ﻞ ﺇﻟ ﻰ ﻣ ﺼﺮ ٬ ﻓ ﻼ ﺗﻤ ﻮﺝُ ﺗﻠ ﻚ
ﺍﻟﺠﻤﻮﻉُ ﺍﻟﻬﺎﺩﺭﺓُ ﺍﻟﺘﻲ ﺣﻀﺮﺕْ ﺟﻨﺎﺯﺗﻪُ ٬ ﻷﻥﱠ ﻟﻬﻢْ ﺣﺪﻭﺩﺍً ﻳﺼﻠﻮﻥ ﺇﻟﻴﻬﺎ ﻓَﺤَ ﺴْﺐُ﴿ ٬
ﻭﻟَ ﺎ ﻧُ ﺸُﻮﺭﺍً﴿ ٬ ﴾ ﺴ ِﻬﻢْ ﺿَﺮّﺍًَ ﻭﻟَﺎ ﻧَﻔْﻌﺎًَ ﻭﻟَﺎ ﻳَ ْﻤِﻠﻜُ ﻮﻥََ ﻣﻮْﺗ ﺎًَ ﻭﻟَ ﺎ ﺣَﻴَ ﺎﺓًَ َ ﻭﻟَﺎ ﻳَ ْﻤﻠِﻜُﻮﻥَِ ﻟﺄَﻧﻔُ ِ
ﻋﻠَ ﻰ ﺍﻟْﺤَ ﻲﱢ ﺍﻟﱠ ﺬِﻱ ﺴ ُﺒﻚَ ﺍﻟﻠّﻪُ ﻭَ َﻣﻦِ ﺍﺗﱠ َﺒﻌَﻚَ ﻣِﻦَ ﺍﻟْ ُﻤﺆْ ِﻣﻨِﻴﻦَ ﴿ ٬ ﴾ ﻭَ َﺗ َﻮﻛﱠ ﻞَْ ﻳَﺎ ﺃَ ﱡﻳﻬَﺎ ﺍﻟ ﱠﻨ ِﺒﻲﱡ ﺣَ ْ
ﻟَﺎ ﻳَﻤُ ﻮﺕُِ ﴿ ٬ ﴾ ﺇ ﱠﻧ ُﻬﻢْ ﻟَﻦ ﻳُﻐْﻨُﻮﺍ ﻋَﻨﻚَِ ﻣﻦَ ﺍﻟﻠﱠﻪِ ﺷَﻴﺌﺎً. ﴾
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ﻓﺈﻧﱠ ﻪُ ﺍﻟ ﺮﻛﻦُ ﺇﻥْ ﺧﺎ َﻧﺘْ ﻚ ﻓ ﺎﻟﺰﻡْ ﻳ ﺪﻳْﻚ ﺑﺤﺒ ﻞِ ﺍﷲِ
ﺃﺭﻛ ﺎﻥُ
******************************************** ﻣﻌﺘ ﺼﻤﺎً
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ﺭﻓﻘﺎً ﺑﺎﻟﻤﺎﻝِ » ﻣﺎ ﻋﺎﻝ ﻣﻦِ ﺍﻗْﺘَﺼَﺪَ«
ﻗﺎﻝ ﺃﺣﺪﻫُﻢْ:
ﻭﺍﺳﺘﻐﻦِ ﻣﺎ ﺷﺌﺖ ﻋﻦْ ﻋﻢﱟ ﻭﻋﻦْ ﺍﺟﻤ ﻊْ ﻧﻘ ﻮﺩﻙ ﺇﻥﱠ ﺍﻟﻌِ ﺰﱠ ﻓ ﻲ
ِ ﻭ ﺎﺟْﻝِﻬِ ﻪِ ﺃﻭ
ﺧ
ﱠ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺘﻲ ﺗﺪﻋﻮ ﺇﻟ ﻰ ﺗﺒ ﺬﻳﻝِﺮِ ﺍﻟﻤ ﺎﻝِ ﻭﺗﺒﺪﻳ ﺪﻩِ ﻭﺇﻧﻔﺎﻗِ ﻪ ﻓ ﻲ ﻏﻴ ﺮ
ﺍﻟﻤ ﺎ
ﺇﻥ
ﻋﺒﱠ ﺎﺩِ ﺍﻟﻬﻨ ﻮﺩِ ٬ ﻭﻣ ﻦْ ﻋﺪﻡِ ﺟﻤﻌِﻪ ﺃﺻ ﻼً ﻟﻴ ﺴﺖْ ﺑ ﺼﺤﻴﺤﺔٍ ٬ ﻭﺇﻧﻤ ﺎ ﻫ ﻲ ﻣﻨﻘﻮﻟ ﺔٌ ﻣ ﻦُْ
ﺟﻬﻠﺔِ ﺍﻟﻤﺘﺼﻮﻓﺔِ.
ﺇﻥﱠ ﺍﻹﺳ ﻼﻡ ﻳ ﺪﻋﻮ ﺇﻟ ﻰ ﺍﻟﻜ ﺴﺐِ ﺍﻟ ﺸﺮﻳﻒِ ٬ ﻭﺇﻟ ﻰ ﺟﻤ ﻊِ ﺍﻟﻤ ﺎﻝِ ﺍﻟ ﺸﺮﻳﻒِ٬
)) ﻧِﻌ ﻢ ﺍﻟﻤ ﺎﻝُ ﻭﺇﻧﻔﺎﻗﻪِ ﻓﻲ ﺍﻟﻮﺟﻪِ ﺍﻟﺸﺮﻳﻒِ ٬ ﻟﻴﻜﻮﻥ ﺍﻟﻌﺒﺪُ ﻋﺰﻳﺰﺍً ﺑﻤﺎﻟﻪ ٬ﻭﻗﺪْ ﻗﺎﻝ : r
ﺍﻟﺼﺎﻟﺢُ ﻓﻲ ﻳﺪِ ﺍﻟﺮﺟﻞِ ﺍﻟﺼﺎﻟﺢِ . (( ﻭﻫﻮ ﺣﺪﻳﺚٌ ﺣﺴﻦٌ.
ﻭﺇﻥﱠ ﻣﻤﺎ ﻳﺠﻠﺐُ ﺍﻟﻬﻤﻮﻡ ﻭﺍﻟﻐﻤﻮﻡ ﻛﺜﺮﺓُ ﺍﻟ ﺪﻳﻮﻥِ ٬ ﺃﻭ ﺍﻟﻔﻘ ﺮُ ﺍﻟﻤ ﻀﻨﻲ ﺍﻟﻤﻬﻠ ﻚ:
)) ﻓ ﻬﻞْ ﺗﻨﺘﻈ ﺮﻭﻥ ﺇﻻﱠ ﻏﻨ ﻰ ﻣﻄﻐﻴ ﺎً ﺃﻭ ﻓﻘ ﺮﺍً ﻣﻨ ﺴﻴﺎً . (( ﻭﻟ ﺬﺍ ﺍﺳ ﺘﻌﺎﺫ r ﻓﻘ ﺎﻝ)) :
ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫُ ﺑﻚ ﻣﻦَ ﺍﻟﻜﻔﺮِ ﻭﺍﻟﻔﻘْﺮِ . (( ﻭ )) ﻛﺎﺩ ﺍﻟﻔﻘْﺮُ ﺃﻥْ ﻳﻜﻮﻥ ﻛﻔﺮﺍً. ((
ﻭﻫﺬﺍ ﻻ ﻳﺘﻌﺎﺭﺽُ ﻣﻊ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺬﻱ ﻳﺮﻭﻳ ﻪ ﺍﺑ ﻦُ ﻣﺎﺟ ﺔ )) : ﺍﺯﻫ ﺪْ ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ
ﻳﺤﺒّﻚ ﺍﷲُ ٬ ﻭﺍﺯﻫﺪْ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍ ﻟﻨﺎﺱِ ﻳﺤﺒﱡﻚ ﺍﻟﻨﺎﺱُ . (( ﻋﻠﻰ ﺃﻥﱠ ﻓﻴﻪِ ﺿﻌﻴﻔﺎً.
ﻟﻜﻦﱠ ﺍﻟﻤﻌﻨﻰ : ﺃﻥ ﻳﻜﻮﻥ ﻟﻚ ﺍﻟﻜﻔﺎﻑُ ٬ ﻭﻣﺎ ﻳﻜﻔﻴﻚ ﻋﻦ ﺍﺳﺘﺠﺪﺍءِ ﺍﻟﻨﺎﺱِ ﻭﻃﻠﺐِ
ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻤﺎﻝِ ٬ ﺑﻞْ ﺗﻜﻮﻥُ ﺷﺮﻳﻔﺎً ﻧﺰﻳﻬﺎً ٬ ﻋﻨﺪﻙ ﻣ ﺎ ﻳﻜ ﻒﱡ ﻭﺟﻬ ﻚَ ﻋ ﻨﻬﻢْ)) ٬
ﻭﻣﻦ ﻳﺴﺘﻐﻦِ ﻳُﻐﻨِﻪ ﺍﷲُ. ((
ﻭﻓﻲ ﺍﻟﺼﺤﻴﺢِ )) : ﺇﻧﻚ ﺇﻥْ ﺗَﺬَ ﺭُ ﻭﺭﺛَﺘَﻚَ ﺃﻏﻨﻴ ﺎء ٬ ﺧﻴ ﺮٌ ﻣ ﻦْ ﺃﻥ ﺗَ ﺬَﺭَ ُﻫﻢْ ﻋﺎﻟ ﺔً
ﻳﺘﻜﻔﱠﻔﻮﻥُ ﺍﻟﻨﺎﺱ. ((
ﺣﻘﻮﻕ ﺃﻧﺎﺱٍ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﻟﻬ ﺎ ﺃَﺳُ ﺪﱡ ﺑ ﻪ ﻣ ﺎ ﻗ ﺪْ ﺃﺿ ﺎﻋﻮﺍ
ﺳ ﺪّﺍ ﻭﻓﺮﱠﻃ ﻮﺍ
ﻳﻘﻮﻝُ ﺃﺣﺪُﻫﻢ ﻓﻲ ﻋِﺰﱠﺓِ ﺍﻟﻨﻔﺲِ:
ﺃﻗ ﺒﺢُ ﺍﻷﻗ ﻮﺍﻝِ ﻛ ﻼﱠ ﻭﻟﻌ ﻞْ ﺃﺣ ﺴﻦُ ﺍﻷﻗ ﻮﺍﻝِ ﻗ ﻮﻟﻲ ﻟ ﻚ
ُ ﺍﻟﻌﻠﻴﺎ ﺧﻴﺮٌ ﻣﻦ ﺍﻟﻴﺪِ ﺍﻟﺴﱡ ﻔﻠﻰ . (( ﺍﻟﻴﺪُ ﺍﻟﻌﻠﻴﺎ ﺍﻟﻤﻌﻄﻴ ﺔُ ﺧ ﺬْ
ﻭﻓﻲ ﺍﻟﺼﺤﻴﺢ )) : ﺍﻟﻴﺪ
ﺴﺒُﻬُﻢُ ﺍﻟْﺠَﺎ ِﻫﻞُ ﺃَﻏْ ِﻨﻴَﺎء ﻣِﻦَ ﺍﻟ ﱠﺘ َﻌﻔﱡﻒِ. ﴾ ٬ ﻭﺍﻟﻴﺪُ ﺍﻟﺴﱡﻔﻠﻰ ﺍﻵﺧﺬﺓُ ﺃﻭ ﺍﻟﺴﺎﺋﻠﺔُ ﴿ ٬ ﻳَﺤْ َ
ﻻ ﲢﺰﻥ
133
ﻭﺍﻟﻤﻌﻨﻰ : ﻻ ﺗﺘﻤﻠﱠﻖ ﺍﻟﺒﺸﺮَ ﻓﺘﻄﻠﺐ ﻣﻨﻬﻢْ ﺭﺯﻗﺎً ﺃﻭ ﻣﻜﺴﺒﺎً ٬ ﻓﺈﻥﱠ ﺍﷲ ﻋﺰﱠ ﻭﺟ ﱠ
ﻞ
ﺿﻤِﻦَ ﺍﻟﺮﺯﻕ ﻭﺍﻷﺟﻞَ ﻭﺍﻟﺨﻠْﻖَ ﻷﻥﱠ ﻋﺰﱠﺓَ ﺍﻹﻳﻤﺎﻥِ ﻗﻌﺴﺎءُ ٬ ﻭﺃﻫﻠُ ﻪ ﺷ ﺮﻓﺎءُ ٬ ﻭﺍﻟﻌ ﺰﺓُ
ﻟﻬﻢ ٬ ﻭﺭﺅﻭﺳُﻬﻢ ﺩﺍﺋﻤﺎً ﻣﺮﺗﻔﻌﺔٌ ٬ ﻭﺃﻧﻮﻓُﻬﻢ ﺩﺍﺋﻤﺎً ﺷﺎﻣﺨﺔٌَ ﴿ : ﺃﻳَ ْﺒ َﺘﻐُ ﻮﻥَ ﻋِﻨ ﺪَ ُﻫﻢُ ﺍﻟْﻌِ ﺰﱠﺓَ
َ ﻓِﺈﻥﱠ ﺍﻟﻌِﺰﱠﺓَ ﻟِﻠّﻪِ ﺟَﻤِﻴﻌﺎً . ﴾ ﻗﺎﻝ ﺍﺑﻦُ ﺍﻟﻮﺭﺩﻱﱡ:
ﻗﻄْ ﻌُﻬ ﺎ ﺃﺣ ﺴﻦُ ﻣ ﻦْ ﺗﻠ ﻚ ﺃﻧ ﺎ ﻻ ﺃﺭﻏ ﺐُ ﺗﻘﺒﻴ ﻞ ﻳ ﺪٍ
ﻞْ
ُﺒ ﻲ
ﺍﻟﺭِﻘﻗﱢﻬ ﺎ ﺃﻭ ﻻ ﻓﻴﻜﻔﻴﻨ ﺇﻥْ ﺟﺰﺗْﻨ ﻲ ﻋ ﻦْ ﺻ ﻨﻴﻊِ
ﺍﻟﺨﺠ ﻞْ
******************************************* ﻛﻨ ﺖُ ﻓ ﻲ
ﻻ ﺗﺘﻌﻠﻖْ ﺑﻐﻴﺮِ ﺍﷲِ
ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻤﺤﻴﻲ ﻭﺍﻟﻤﻴﺖُ ﻭﺍﻟﺮﺯﺍﻕُ ﻫﻮ ﺍﷲُ ٬ ﻓﻠﻤﺎﺫﺍ ﺍﻟﺨﻮﻑُ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﻘﻠُ
ﻖ
ﻣ ﻨﻬﻢُ ؟ ! ﻭﺭﺃﻳ ﺖُ ﺃﻥﱠ ﺃ ﻛﺜ ﺮ ﻣ ﺎ ﻳﺠﻠ ﺐُ ﺍﻟﻬﻤ ﻮﻡ ﻭﺍﻟﻐﻤ ﻮﻡ ﺍﻟﺘﻌﻠﱡ ﻖُ ﺑﺎﻟﻨ ﺎﺱِ ٬ ﻭﻃﻠ ﺐُ
ﺭﺿﺎﻫﻢْ ٬ ﻭﺍﻟﺘﻘﺮﺏُ ﻣﻨﻬﻢُ ٬ ﻭﺍﻟﺤﺮﺹُ ﻋﻠﻰ ﺛﻨﺎﺋِﻬﻢ ٬ ﻭﺍﻟﺘﻀﺮﱡﺭ ﺑ ﺬﻣﱢﻬﻢْ ٬ ﻭﻫ ﺬﺍ ﻣ ﻦ
ﺿﻌﻒِ ﺍﻟﺘﻮﺣﻴﺪِ.
ﻭﻟﻴﺘ ﻚ ﺗﺮْﺿ ﻰ ﻭﺍﻷﻧ ﺎﻡُ ﻓﻠﻴﺘ ﻚ ﺗﺤﻠ ﻮ ﻭﺍﻟﺤﻴ ﺎﺓُ
ﺏُ
ﻏ ﻀﺎﺏِ
ﻭﻛ ﻞﱡ ﺍﻟ ﺬ ﻱ ﻓ ﻮﻕ ﺍﻟﺘ ﺮﺍ ﺮﻞﱡﺓٌ
ﻣﺮﻳ ﻜُ
ﺇﺫﺍ ﺻ ﺢﱠ ﻣﻨ ﻚ ﺍﻟ ﻮﺩﱡ ﻓﺎﻟ
ﺗ ﺮﺍﺏُ
*************************************** ﻫ ﱢﻴﻦٌ
ﺃﺳﺒﺎﺏُ ﺍﻧﺸﺮﺡِ ﺍﻟﺼﱠﺪْﺭِ
ﺃﻫﻤﱡﻬﺎ : ﺍﻟﺘﻮﺣﻴﺪُ : ﻓﺈﻧﻪُ ﺑِﺤﺴﺐِ ﺻﻔﺎ ِﺋﻪِ ﻭﻧﻘﺎﺋِ ﻪ ﻳﻮﺳ ﻊُ ﺍﻟ ﺼﺪﺭَ ٬ ﺣﺘ ﻰ ﻳﻜ ﻮﻥ
ﺃﻭﺳﻊ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ.
ﻭﻻ ﺣﻴ ﺎﺓ ﻟﻤُ ﺸﺮﻙٍ ﻭﻣﻠﺤِ ﺪٍ ٬ ﻳﻘ ﻮﻝُ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﴿ : ﻭَﻣَ ﻦَْ ﺃﻋْ ﺮَﺽَ ﻋَ ﻦ
ﻮﻡَ ﺍ ْﻟ ِﻘﻴَﺎﻣَ ﺔَِ ﺃﻋْﻤَ ﻰ . ﴾ ﻭﻗ ﺎﻝ ﺳ ﺒﺤﺎﻧﻪ﴿ : ِ ﺫﻛْ ﺮِﻱ ﻓَ ﺈِﻥﱠ ﻟَ ﻪُ ﻣَﻌِﻴ ﺸَﺔً ﺿَ ﻨﻜﺎًَ ﻭﻧَﺤْ ﺸُﺮُﻩُ ﻳَْ
ﻼﻡِ . ﴾ ﻭﻗ ﺎﻝ ﺳ ﺒﺤﺎﻧﻪ ﴿ : ﺃَﻓَﻤَ ﻦ ﺷََ ﺮﺡَ ﻓَﻤَﻦ ﻳُﺮِﺩِ ﺍﻟﻠّﻪُ ﺃَﻥَ ﻳﻬْ ِﺪﻳَﻪُ ﻳَﺸْ َﺮﺡْ ﺻَﺪْﺭَﻩُِ ﻟﻺِﺳَْ
ﺳﻠَﺎﻡَِ ﻓﻬُﻮَ ﻋَﻠَﻰ ﻧُﻮﺭٍ ﻣﱢ ﻦ ﱠﺭﺑﱢﻪِ. ﴾ ﺍﻟﻠﱠﻪُ ﺻَﺪْﺭَﻩُِ ﻟ ْﻠﺈِ ْ
ﻭﺗﻮﻋﱠﺪ ﺍﷲُ ﺃﻋﺪﺍءﻩ ﺑﻀﻴﻖِ ﺍﻟﺼﱠﺪﺭِ ﻭﺍﻟﺮﻫﺒﺔِ ﻭﺍﻟﺨﻮﻑِ ﻭﺍﻟﻘﻠﻖِ ﻭﺍﻻﺿ ﻄﺮﺍﺏِ٬
ﺳ ُﻨ ْﻠﻘِﻲ ﻓِﻲُ ﻗﻠُﻮﺏِ ﺍﻟﱠﺬِﻳﻦََ ﻛﻔَﺮُﻭﺍْ ﺍﻟ ﱡﺮﻋْﺐَ ﺑِﻤَﺎ ﺃَﺷْ َﺮﻛُﻮﺍْ ﺑِﺎﻟﻠّﻪِ ﻣَﺎ ﻟَﻢُْ ﻳﻨَ ﱢﺰﻝْ ﺑِ ﻪِ ﺳُ ﻠْﻄَﺎﻧﺎً َ ﴿
﴿ ٬ ﴾ ﻓَ َﻮﻳْ ﻞٌ ﱢﻟ ْﻠﻘَﺎﺳِ ﻴَﺔُِ ﻗﻠُ ﻮ ُﺑﻬُﻢ ﻣﱢ ﻦ ﺫِﻛْ ﺮِ ﺍﻟﻠﱠ ﻪِ ﴿ ٬ ﴾ ﻓَﻤَ ﻦ ﻳُ ﺮِﺩِ ﺍﻟﻠّ ﻪُ ﺃَﻥَ ﻳﻬْﺪِﻳَ ﻪُ ﻳَ ﺸْ َﺮﺡْ
ﺼﻌﱠﺪُ ﻓِ ﻲ
ﺠﻌَ ﻞْ ﺻَ ﺪْﺭَﻩُ ﺿَ ﻴﱢﻘﺎً ﺣَﺮَﺟ ﺎًَ ﻛَﺄﻧﱠﻤَ ﺎ ﻳَ ﱠ ﻀﻠﱠﻪُ ﻳَ ْ
ﻼﻡِ ﻭَﻣَﻦ ﻳُﺮِﺩْ ﺃَﻥ ﻳُِ ﺳَ ﺻَﺪْﺭَﻩُِ ﻟﻺِ ْ
ﺍﻟﺴﱠﻤَﺎء. ﴾
ﻻ ﲢﺰﻥ
134
ﺼ ْﺪﺭَ : ﺍﻟﻌﻠ ﻢُ ﺍﻟﻨ ﺎﻓﻊُ ٬ ﻓﺎﻟﻌﻠﻤ ﺎءُ ﺃﺷ ﺮﺡُ ﺍﻟﻨ ﺎﺱِ ﺻ ﺪﻭﺭﺍً٬ ﻭﻣﻤ ﺎ ﻳ ﺸﺮﺡُ ﺍﻟ ﱠ
ﻭﺃﻛﺜﺮُﻫﻢ ﺣُﺒﻮﺭﺍً ٬ ﻭﺃﻋﻈﻤُﻬﻢْ ﺳﺮﻭﺭﺍً ٬ ﻟﻤﺎ ﻋﻨﺪﻫﻢْ ﻣﻦ ﺍﻟﻤﻴ ﺮﺍﺙِ ﺍﻟﻤﺤﻤ ﺪﻱﱢ ﺍﻟﻨﺒ ﻮﻱﱢ
ﻋﻠﱠ َﻤﻚَ ﻣَﺎ ﻟَﻢَْ ﺗﻜُﻦَْ ﺗ ْﻌَﻠﻢُ ﴿ ٬ ﴾ ﻓَﺎﻋْﻠَﻢَْ ﺃﻧﱠﻪُ ﻟَﺎِ ﺇﻟَﻪَ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪُ. ﴾ َ ﴿ : ﻭ َ
ﻭﻣﻨﻬﺎ : ﺍﻟﻌﻤﻞُ ﺍﻟﺼﺎﻟﺢُ : ﻓﺈﻥﱠ ﻟﻠﺤﺴﻨﺔِ ﻧﻮﺭﺍً ﻓﻲ ﺍﻟﻘﻠﺐِ ٬ ﻭﺿﻴﺎءً ﻓﻲ ﺍﻟﻮﺟ ﻪِ٬
ﺳ َﻘ ْﻴﻨَﺎﻫُﻢ ﻣﱠﺎء ﻏَﺪَﻗﺎً. ﴾ ﻭﺳََ ﻌﺔَ ﻓﻲ ﺍﻟﺮﺯﻕِ ٬ ﻭﻣﺤﺒﺔً ﻓﻲ ﻗﻠﻮﺏِ ﺍﻟﺨﻠْﻖَِ ﴿ ٬ ﻟﺄَ ْ
ﺠﻨَﺎﻥِ ٬ ﻗﻮﻱﱡ ﺍﻷﺭﻛ ﺎﻥِ ﻭﻣﻨﻬﺎ : ﺍﻟﺸﺠﺎﻋﺔُ : ﻓﺎﻟﺸﺠﺎﻉُ ﻭﺍﺳﻊُ ﺍﻟﺒﻄﺎﻥِ ٬ ﺛﺎﺑﺖُ ﺍﻟ َ
٬ ﻷﻧ ﻪ ﻳ ﺆﻭﻝُ ﻋﻠ ﻰ ﺍﻟ ﺮﺣﻤﻦِ ٬ ﻓ ﻼ ﺗﻬﻤﱡ ﻪ ﺍﻟﺤ ﻮﺍﺩﺙُ ٬ ﻭﻻ ﺗﻬ ﺰﱡﻩُ ﺍﻷﺭﺍﺟﻴ ﻒُ ٬ ﻭﻻ
ﻋﻪُ ﺍﻟﺘﻮﺟﺴﺎﺕُ. ﺗﺰﻋ ِﺰ ُ
ﻟﻬ ﺎ ﺍﻟﻠﻴ ﻞُ ﺇﻻ ﻭﻫ ﻲ ﻣِ ﻦْ ﺳ ﻨﺪﺱٍ ﺗ ﺮﺩﱠﻯ ﺛﺒ ﺎﺕ ﺍﻟﻤ ﻮﺕِ ﺣُﻤْ ﺮﺍً
ْ ﻋﻠﻴ ﻪ ﺍﻟﻘﻨ ﺎﺮُ
ُ ﻀْ
ﻣﺧِﻦ ﺍﻟﻀﺮﺏِ ﻭﺍﻋﺘﻠﺖ ﻓﻤ ﺎ ﺃﺗ ﻰ
ﻭﻣ ﺎ ﻣ ﺎﺕ ﺣﺘ ﻰ ﻣ ﺎﺕ ﻣ ﻀﺮِﺏُ
ﺍﻟ ﺴّﻤْﺮُ ﺳ ﻴ ِﻔﻪِ
ﻭﻣﻨﻬﺎ : ﺍﺟﺘﻨﺎﺏُ ﺍﻟﻤﻌﺎﺻﻲ : ﻓﺈﻧﻬﺎ ﻛﺪﺭٌ ﺣﺎﺿ ﺮٌ ٬ ﻭﻭﺣ ﺸﺔٌ ﺟﺎﺛﻤ ﺔٌ ٬ ﻭﻇ ﻼﻡٌ
ﻗﺎﺗﻢٌ.
ﻭﻗ ﺪْ ﻳُ ﻮﺭﺙُ ﺍﻟ ﺬﱡﻝﱠ ﺇﺩﻣﺎﻧُﻬ ﺎ ﺭﺃﻳ ﺖُ ﺍﻟ ﺬﻧﻮﺏ ﺗُﻤﻴ ﺖُ
ﻮﺏ ﺍﻟﻘﻠ
ﻭﻣﻨﻬﺎ : ﺍﺟﺘﻨﺎﺏُ ﻛﺜﺮﺓِ ﺍﻟﻤﺒﺎﺣﺎﺕِ : ﻣﻦ ﺍﻟﻜﻼﻡِ ﻭﺍﻟﻄﻌﺎﻡِ ﻭﺍﻟﻤﻨ ﺎﻡ ﻭﺍﻟﺨﻠﻄ ﺔِ﴿ ٬
ﻋﺘِﻴ ﺪٌ﴿ ٬ ﴾ ﻋﻦِ ﺍﻟﱠﻠ ْﻐﻮُِ ﻣﻌْ ِﺮﺿُﻮﻥَ ﴿ ٬ ﴾ ﻣَﺎَ ﻳ ْﻠﻔِﻆُ ﻣِﻦ ﻗَ ْﻮﻝٍِ ﺇﻟﱠﺎ ﻟَ َﺪﻳْﻪِ ﺭَﻗِﻴ ﺐٌَ ﻭَﺍﻟﱠﺬِﻳﻦَُ ﻫﻢَْ
ﻭﻛُﻠُﻮﺍْ ﻭَﺍﺷْ َﺮﺑُﻮﺍْ ﻭَﻻَ ﺗُ ﺴْﺮِﻓُﻮﺍْ. ﴾
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ﻓُﺮِﻍ ﻣﻦ ﺍﻟﻘﻀﺎءِ
ﺳﺄﻝَ ﺃﺣﺪُ ﺍﻟﻤﺮﺿﻰ ﺑﺎﻟﻬﻮﺍﺟﺲِ ﻭﺍﻟﻬﻤ ﻮﻡِ ﻃﺒﻴ ﺐ ﺍﻟﻘﻠ ﻖِ ﻭﺍﻻﺿ ﻄﺮﺍﺏِ ٬ ﻓﻘ ﺎﻝ
ﻟﻪ ﺍﻟﻄﺒﻴﺐُ ﺍﻟﻤﺴﻠﻢُ : ﺍﻋﻠﻢْ ﺃﻥﱠ ﺍﻟﻌﺎﻟﻢ ﻗﺪْ ﻓﺮﻍَ ﻣﻦْ ﺧﻠﻘِﻪِ ﻭﺗﺪﺑﻴﺮِﻩ ٬ ﻭﻻ ﻳﻘﻊُ ﻓﻴ ﻪِ ﺣﺮﻛ ﺔٌ
ﻭﻻ ﻫَ ْﻤﺲٌ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲِ ٬ ﻓﻠِﻢ ﺍﻟﻬﻢﱡ ﻭﺍﻟﻐﻢﱡ؟ )) ! ﺇﻥﱠ ﺍﷲ ﻛﺘﺐ ﻣﻘ ﺎﺩﻳﺮ ﺍﻟﺨﻼﺋ ﻖِ ﻗﺒ ﻞ ﺃﻥْ
ﺨﻠُﻖَ ﺍﻟﺨﻠْﻖ ﺑﺨﻤﺴﻴﻦ ﺃﻟﻒ ﺳﻨﺔٍ. (( ﻳَ ْ
ﻗﺎﻝ ﺍﻟﻤﺘﻨﺒﻲ ﻋﻠﻰ ﻫﺬﺍ:
ﻭﺗ ﺼﻐﺮُ ﻓ ﻲ ﻋ ﻴﻦِ ﺍﻟﻌﻈ ﻴﻢِ ﻭﺗﻌْﻈُ ﻢُ ﻓ ﻲ ﻋ ﻴﻦِ ﺍﻟ ﺼﻐﻴﺮِ
ﺍﻟﻌﻈ ﺎﺋِﻢُ
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ﻻ ﲢﺰﻥ
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ﻃَﻌْﻢُ ﺍﻟﺤﺮﻳﱠﺔِ ﺍﻟﻠﺬﻳﺬُ
ﻮﻝُ ﺍﻟﺮﺍﺷ ﺪُ ﻓ ﻲ ﻛﺘ ﺎﺏِ ) ﺍﻟﻤ ﺴﺎﺭ : ( ﻣ ﻦْ ﻋﻨ ﺪَﻩُ ﺛﻼﺛﻤﺎﺋ ﺔٍ ﻭﺳ ﺘﻮﻥ ﺭﻏﻴﻔ ﺎً ﻳﻘ
ﻭﺟﺮﱠﺓ ﺯﻳﺖٍ ﻭﺃﻟﻒٌ ﻭﺳﺘﻤﺎﺋﺔ ﺗﻤﺮﺓ ٬ ﻟﻢ ﻳﺴﺘﻌﺒﺪْﻩ ﺃﺣﺪٌ.
ﻭﻗﺎﻝ ﺃﺣﺪُ ﺍﻟﺴﻠﻒِ : ﻣﻦِ ﺍﻛﺘﻔﻰ ﺑﺎﻟﺨﺒﺰِ ﺍﻟﻴﺎﺑﺲِ ﻭﺍﻟﻤﺎءِ ٬ ﺳﻠِﻢ ﻣﻦ ﺍﻟﺮﱢﻕﱢ ﻏ ﻼ ﷲِ
ﺗﻌﺎﻟﻰ ﴿ ﻭَﻣَﺎِ ﻟﺄَﺣَﺪٍ ﻋِﻨﺪَﻩُ ﻣِﻦ ﱢﻧﻌْﻤَﺔٍ ﺗُﺠْﺰَﻯ. ﴾
ﻗﺎﻝ ﺃﺣﺪُﻫﻢ:
ﻭﻟ ﻮْ ﺃﻧ ﻲِ ﻗﻨِﻌْ ﺖُ ﻟﻜﻨ ﺖُ ﺃﻃﻌ ﺖُ ﻣﻄ ﺎﻣﻌﻲ
ﺣ ﺮﺍً ﻓﺎﺳ ﺘﻌﺒﺪﺗﻨﻲ
ﻭﻗﺎﻝ ﺁﺧﺮُ:
ﻋﻠ ﻰ ﺃﻧﱠﻬ ﻢْ ﻓﻴﻬ ﺎ ﻋُ ﺮﺍﺓٌ ﺃﺭﻯ ﺃﺷ ﻘﻴﺎء ﺍﻟﻨ ﺎﺱِ ﻻ
ﻉُ
ْ ﻗﻠﻴ ﻮﱠ ﻞٍ
ُ
ﺳ ﺟ ﺤﺎﺑﺔُ ﺻ ﻴﻒٍ ﻋ ﻦ ﻭ ﻳ ﺴﺄﻣﻮﻧﻬﺎ
ﺃﺭﺍﻫ ﺎ ﻭﺇﻥْ ﻛﺎﻧ ﺖْ ﺗ ﺴُﺮﱡ
ِ ﺃﻭ ﺍﻟﻮﻇﻴﻔ ﺔِ٬ ﺸﻊُ
ﺗﻘ ﱠ
ْﻥ ﻋﻠ ﻰ ﺍﻟ ﺴﻌﺎﺩﺓِ ﺑﺠ ﻤ ﻊ ﺍﻟﻤ ﺎﻝِ ﺃﻭ ﺍﻟﻤﻨ ﺼﺐ ﻓﺈﻧﻬ ﺎ
ﺇﻥﱠ ﺍﻟ ﺬﻳﻦ ﻳ ﺴﻌﻮ
ﺳﻮﻑ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻬﻢْ ﻫﻢُ ﺍﻟﺨﺎﺳﺮﻭﻥ ﺣﻘّﺎً ٬ ﻭﺃﻧﻬ ﻢْ ﻣ ﺎ ﺟﻠﺒ ﻮﺍ ﺇﻻ ﺍﻟﻬﻤ ﻮﻡ ﻭﺍﻟﻐﻤ ﻮﻡ﴿ ٬
ﻇﻬُ ﻮ ِﺭ ُﻛﻢْ
ﺧ ﱠﻮﻟْﻨَ ﺎ ُﻛﻢْ ﻭَﺭَﺍءُ ﺧَﻠ ْﻘﻨَﺎ ُﻛﻢَْ ﺃ ﱠﻭﻝَ ﻣَ ﺮﱠﺓٍَ ﻭﺗََ ﺮ ْﻛﺘُﻢ ﻣﱠ ﺎَ ﺟﺌْﺘُﻤُﻮﻧَﺎ ﻓُﺮَﺍﺩَﻯ ﻛَﻤَﺎَ َ ﻭﻟَﻘَﺪِْ
ﺧﻴْﺮٌ ﻭَﺃَﺑْﻘَﻰ. ﴾ ﺤﻴَﺎﺓَ ﺍﻟ ﱡﺪﻧْﻴَﺎ { 16 } ﻭَﺍﻟْﺂﺧِﺮَﺓَُ َ ﴿ ٬ ﴾ ﺑﻞُْ ﺗ ْﺆﺛِﺮُﻭﻥَ ﺍﻟَْ
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ﺳﻔﻴﺎﻥُ ﺍﻟﺜﻮﺭﻱﱡ ﻣﺨﺪﱠﺗُﻪُ ﺍﻟﺘﺮﺍﺏُ
ﺗﻮﺳﱠﺪ ﺳ ﻔﻴﺎﻥُ ﺍﻟﺜ ﻮﺭﻱﱡ ﻛﻮﻣْ ﺔً ﻣ ﻦْ ﺍﻟﺘ ﺮﺍﺏِ ﻓ ﻲ ﻣﺰﺩﻟﻔ ﺔ ﻭﻫ ﻮ ﺣ ﺎﺝﱞ ٬ ﻓﻘ ﺎﻝ ﻟ ﻪ
ﺳﺪُ ﺍﻟﺘﺮﺍﺏَ ﻭﺃﻧﺖ ﻣُﺤﺪﱢﺙُ ﺍﻟﺪﻧﻴﺎ ؟ ﻗ ﺎﻝ : ﻟﻤﺨ ﺪﱠﺗﻲ ﺍﻟﻨﺎﺱُ : ﺃﻓﻲ ﻣﺜﻞِ ﻫﺬﺍ ﺍﻟﻤﻮﻃﻦِ ﺗﺘﻮ ﱠ
ﻫﺬﻩِ ﺃﻋﻈﻢُ ﻣﻦْ ﻣﺨﺪﺓِ ﺃﺑﻲ ﺟﻌﻔﺮٍ ﺍﻟﻤﻨﺼﻮﺭِ ﺍﻟﺨﻠﻴﻔﺔِ.
﴿ ﻗُﻞ ﻟﱠﻦُ ﻳﺼِﻴ َﺒﻨَﺎ ﺇِﻻﱠ ﻣَﺎ ﻛَﺘَﺐَ ﺍﻟﻠّﻪُ. ﴾
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ﻻ ﺗﺮﻛﻦْ ﺇﻟﻰ ﺍﻟﻤُﺮﺟِﻔِﻴﻦَ
ﺍﻟﻮﻋﻮﺩُ ﺍﻟﻜﺎﺫﺑﺔُ ٬ ﻭﺍﻹﺭﻫﺎﺻﺎﺕُ ﺍﻟﺨﺎﻃﺌﺔُ ﺍﻟﻤﻐﻠﻮﺑﺔُ ٬ ﺍﻟﺘﻲ ﻳ ﺨ ﺎﻑُ ﻣﻨﻬ ﺎ ﺃﻛﺜُ ﺮ
ﺍﻟﻨ ﺎﺱِ ٬ ﺇﻧﻤ ﺎ ﻫ ﻲ ﺃﻭﻫ ﺎﻡٌ ﴿ ٬ ﺍﻟ ﱠ
ﺸﻴْﻄَﺎﻥَُ ﻳﻌُِ ﺪ ُﻛﻢُ ﺍ ْﻟﻔَﻘْ ﺮََ ﻭﻳَ ﺄْﻣُ ُﺮﻛُﻢ ﺑِﺎ ْﻟﻔَﺤْ ﺸَﺎء ﻭَﺍﻟﻠّ ﻪُ
ﻀﻼً ﻭَﺍﻟﻠّﻪُ ﻭَﺍﺳِﻊٌ ﻋَﻠِﻴﻢٌ . ﴾ َ ﻳﻌِ ُﺪﻛُﻢ ﱠﻣ ْﻐﻔِﺮَﺓً ﱢﻣﻨْﻪُ ﻭَ َﻓ ْ
ﻭﺍﻟﻘﻠ ﻖُ ﻭﺍﻷﺭﻕُ ﻭ ُﻗﺮْﺣ ﺔُ ﺍﻟﻤﻌ ﺪﺓِ : ﺛﻤ ﺮﺍﺕُ ﺍﻟﻴ ﺄﺱِ ﻭﺍﻟ ﺸﻌﻮﺭِ ﺑﺎﻹﺣﺒ ﺎﻁِ
ﻭﺍ ﻹﺧﻔﺎﻕ .
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ﻟﻦْ ﻳﻀﺮﱠﻙ ﺍﻟﺴﺐﱡ ﻭﺍﻟﺸﱠﺘْﻢُ
ﻛﺎﻥ ﺍﻟﺮﺋﻴﺲُ ﺍﻷﻣﺮﻳﻜﻲﱡ ) ﺇﺑﺮﺍﻫﺎﻡ ﻟﻴﻨﻜﻮﻟﻦ ( ﻳﻘﻮﻝُ : ﺃﻧﺎ ﻻ ﺃﻗﺮﺃُ ﺭﺳﺎﺋﻞ ﺍﻟ ﺸﺘ ِﻢ
ﺍﻟﺘﻲ ﺗُﻮﺟﱠﻪ ﺇﻟﻲﱠ ٬ ﻭﻻ ﺃﻓﺘﺢُ ﻣﻈﺮﻭﻓﻬﺎ ﻓ ﻀﻼً ﻋ ﻦ ﺍﻟ ﺮﺩﱢ ﻋﻠﻴﻬ ﺎ ؛ ﻷﻧﻨ ﻲ ﻟ ﻮ ﺍﺷ ﺘﻐﻠﺖُ
ﺼﻔْﺢَ ﺍﻟْﺠَﻤِﻴ ﻞَ﴿ ٬ ﴾ ﺑﻬ ﺎ ﻟﻤَ ﺎ ﻗ ﺪﱠﻣﺖ ﺷ ﻴﺌﺎً ﻟ ﺸﻌﺒﻲ ﴿ ﻓََ ﺄﻋْﺮِﺽْ ﻋَْ ﻨ ُﻬﻢْ ﴿ ٬ ﴾ ﻓَﺎﺻْ ﻔَﺢِ ﺍﻟ ﱠ
ﺳﻠَﺎﻡٌ. ﴾ ﺻﻔَﺢْ ﻋَ ْﻨ ُﻬﻢْ ﻭَ ُﻗﻞَْ
ﻓَﺎ ْ
ﻗﺎﻝ ﺣﺴﱠﺎﻥُ:
ﻏﻴْ ﺐٍ ﺃﻭ ﻟﺤ ﺎﻧﻲ ﺑﻈﻬ ﺮَِ ﻣ ﺎ ﺃﺑ ﺎﻟﻲ ﺃﻧ ﺐﱠ ﺑ ﺎﻟﺤ ْﺰﻥِ
ﻟﺌ ﻴﻢُ
ّﺎﻣﻴﻦ ﺍﻟﻤﺘ ﺴﻠﻘﻴ ﻦ ﻋﻠ ﻰ ِ ﻭﺍﻟ ﺴﺨﻔﺎءِ ﻭﺍﻟﺤﻘ ﺮﺍءِ ﺍﻟ ﺸﺘ َ ءْ ﻴﺲٌ
ﺍﻟﻤﻌﻨﻰ : ﺃﻥﱠ ﻛﻠﻤﺎﺕِ ﺍﻟﻠﺆﻣﺎ ﺗ
ﺃﻋ ﺮﺍﺽِ ﺍﻟﻨ ﺎﺱِ ٬ ﻻ ﺗ ﻀﺮﱡ ﻭﻻ ﺗُﻬُ ﻢﱡ ٬ ﻭﻻ ﻳﻤﻜ ﻦُ ﺃﻥْ ﻳﺘﻠﻔ ﺖ ﻟﻬ ﺎ ﻣ ﺴﻠﻢٌ ٬ ﺃﻭ ﺃﻥ
ﻳﺘﺤﺮﻙ ﻣﻨﻬﺎ ﺷﺠﺎﻉٌ.
ﻛ ﺎﻥ ﻗﺎﺋ ﺪُ ﺍﻟﺒﺤﺮﻳ ﺔِ ﺍﻷﻣﺮﻳﻜﻴ ﺔِ ﻓ ﻲ ﺍﻟﺤ ﺮﺏِ ﺍﻟﻌﺎﻟﻤﻴ ﺔِ ﺍﻟﺜﺎﻧﻴ ﺔِ ﺭﺟ ﻼً ﻻﻣﻌ ﺎً٬
ﻳﺤﺮﺹُ ﻋﻠ ﻰ ﺍﻟ ﺸﻬﺮﺓِ ٬ ﻓﺘﻌﺎﻣ ﻞَ ﻣ ﻊ ﻣﺮﺅﻭﺳ ﻴﺔِ ﺍﻟ ﺬﻳﻦ ﻛ ﺎﻟﻮﺍ ﻟ ﻪ ﺍﻟ ﺸﺘﺎﺋﻢ ﻭﺍﻟ ﺴﺒﺎﺏ
ﻭﺍﻹﻫﺎﻧﺎ ﺕِ ٬ ﺣﺘﻰ ﻗﺎﻝ : ﺃﺻﺒﺢ ﺍﻟﻴﻮﻡ ﻋﻨﺪﻱ ﻣﻦ ﺍﻟﻨﻘ ﺪِ ﻣﻨﺎﻋ ﺔٌ ٬ ﻟﻘ ﺪْ ﻋَﺠَ ﻢَ ﻋ ﻮﺩﻱ٬
ﻭﻛﺒﺮﺕْ ﺳﻨﻲ ٬ ﻭﻋﻠﻤﺖُ ﺃﻥﱠ ﺍﻟﻜﻼﻡ ﻻ ﻳﻬﺪﻡُ ﻭﻻ ﻳﻨﺴِﻒُ ﺳُﻮﺭﺍً ﺣﺼﻴﻨﺎً.
ﻭﻗ ﺪْ ﺟ ﺎﻭﺯﺕُ ﺣ ﺪﱠ ﻭﻣ ﺎﺫﺍ ﺗﺒﺘﻐ ﻲ ﺍﻟ ﺸﻌﺮﺍءُ
ﺍﻷﺭﺑﻌﻴﻨ ﺎ ﻣﻨّ ﻲ
ﻳُﺬﻛﺮُ ﻋﻦ ﻋﻴﺴﻰ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡُ – ﺃﻧﻪُ ﻗﺎﻝ : ﺃﺣﺒﻮﺍ ﺃﻋﺪﺍءﻛﻢ.
ﻭﺍﻟﻤﻌﻨﻰ : ﺃﻥْ ﺗُﺼﺪﺭﻭﺍ ﻓﻲ ﺃﻋﺪﺍﺋِﻜﻢْ ﻋﻔﻮﺍً ﻋﺎﻣّ ﺎً ٬ ﺣﺘ ﻰ ﺗ ﺴﻠﻤﻮﺍ ﻣ ﻦ ﺍﻟﺘ ﺸﻔﱢﻲ
ﺴﻨِﻴﻦَ
ﻋﻦِ ﺍﻟﻨﱠﺎﺱِ ﻭَﺍﻟﻠّﻪُ ﻳُﺤِﺐﱡ ﺍﻟْﻤُﺤِْ ﻭﺍﻻﻧﺘﻘ ﺎﻡِ ﻭﺍﻟﺤﻘﺪِ ﺍﻟﺬﻱ ﻳﻨﻬﻲ ﺣﻴﺎﺗَﻜُﻢْ﴿ ٬ ﻭَﺍ ْﻟﻌَﺎﻓِﻴﻦََ
)) . ﴾ ﺍﺫﻫﺒﻮﺍ ﻓﺄﻧﺘﻢُ ﺍﻟﻄﻠﻘﺎءُ ﴿ ٬ (( ﻻَ ﺗَﺜْﺮَﻳﺐَ ﻋََﻠ ْﻴﻜُﻢُ ﺍ ْﻟﻴَﻮْﻡَ ﴿ ٬ ﴾ ﻋَﻔَﺎ ﺍﻟﻠّﻪُ ﻋَﻤﱠ ﺎ ﺳَ ﻠَﻒ﴾
.
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ﺍﻗﺮﺃ ﺍﻟﺠﻤﺎﻝ ﻓﻲ ﺍﻟﻜﻮْﻥِ
ﻣﻤﺎ ﻳﺸﺮﺡُ ﺍﻟﺼﺪﺭ ﻗ ﺮﺍءﺓُ ﺍﻟﺠﻤ ﺎﻝِ ﻓ ﻲ ﺧﻠْ ﻖِ ﺫﻱ ﺍﻟﺠ ﻼﻝِ ﻭﺍﻹﻛ ﺮﺍﻡِ ٬ﻭﺍﻟﺘﻤﺘﱡُ ﻊ
ﺑ ﺎﻟﻨﻈﺮِ ﻓ ﻲ ﺍﻟﻜ ﻮﻥِ ٬ﻫ ﺬﺍ ﺍﻟﻜﺘ ﺎﺏُ ﺍﻟﻤﻔﺘ ﻮﺡُ ٬ ﺇﻥﱠ ﺍﷲ ﻳﻘ ﻮﻝُ ﻓ ﻲ ﺧﻠﻘِ ﻪَِ ﴿ : ﻓﺄَﻧ َﺒﺘْﻨَ ﺎ ﺑِ ﻪِ
ﺧﻠَ ﻖَ ﺍﻟﱠ ﺬِﻳﻦَ ﻣِ ﻦ ﺩُﻭﻧِ ﻪِ ﴿ ٬ ﴾ ﻗُ ﻞِ ﺧﻠْﻖُ ﺍﻟﻠﱠﻪَِ ﻓﺄَﺭُﻭﻧِﻲ ﻣَ ﺎﺫَﺍَ
ﺣَﺪَ ﺍﺋِﻖَ ﺫَﺍﺕََ ﺑﻬْﺠَﺔٍ ﴿ ﴾ ﻫَﺬَﺍَ
ﺍﻧﻈُﺮُﻭﺍْ ﻣَﺎﺫَﺍ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽِ. ﴾
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ﻭﺳﻮﻑ ﺃﻧﻘﻞُ ﻟﻚ ٬ ﺑﻌ ﺪ ﺻ ﻔﺤﺎﺕِ ٬ ﻣ ﻦ ﺃﺧﺒ ﺎﺭِ ﺍﻟﻜ ﻮﻥِ ﻣ ﺎ ﻳ ﺪﻟﱡﻚ ﻋﻠ ﻰ ﺣﻜﻤ ﺔٍ
ﺧَﻠْﻘَﻪُُ ﺛﻢﱠ ﻫَﺪَﻯ. ﴾
ﻭﻋﻈﻤﺔٍ ﴿ ﺍﻟﱠﺬِﻱَ ﺃﻋْﻄَﻰُ ﻛﻞﱠ ﺷَﻲْءٍ
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﺻ ﻮﺭﺍً ﻣ ﺎ ﻗﺮﺃﺗُﻬ ﺎ ﻓ ﻲ ﻭﻛﺘ ﺎﺑﻲ ﺍﻟﻔ ﻀﺎءُ ﺃَﻗ ﺮﺃُ ﻓﻴ ﻪِ
ﻛﺘ ﺎﺑﻲ
ﻗﺮﺍءﺓٌ ﻓﻲ ﺍﻟﺸﻤﺲِ ﺍﻟﻼﻣﻌﺔِ ٬ ﻭﺍﻟﻨﺠﻮﻡِ ﺍﻟﺴﺎﻃﻌﺔِ ٬ ﻓﻲ ﺍﻟﻨﻬﺮِ .. ﻓﻲ ﺍﻟﺠ ﺪﻭﻝِ..
ﻓﻲ ﺍﻟﺘﻞﱢ .. ﻓﻲ ﺍﻟﺸﺠﺮﺓِ .. ﻓﻲ ﺍﻟﺜﻤﺮﺓِ .. ﻓﻲ ﺍﻟﻀﻴﺎءِ .. ﻓﻲ ﺍﻟﻬﻮﺍءِ .. ﻓﻲ ﺍﻟﻤﺎءِ٬
ﺗ ﺪﻝﱡ ﻋﻠ ﻰ ﺃﻧﱠ ﻪ ﺍﻟﻮﺍﺣ ﺪُ ﻭﻓ ﻲ ﻛ ﻞﱢ ﺷ ﻲءٍ ﻟ ﻪُ ﺁﻳ ﺔٌ
ﻳﻘﻮﻝ ﺇﻳﻠﻴﺎ ﺃﺑﻮ ﻣﺎﺿﻲ:
ﻛﻴ ﻒ ﺗﻐ ﺪﻭ ﺇﺫﺍ ﻏ ﺪﻭﺕ ﺃﻳﱡﻬ ﺎ ﺍﻟ ﺸﺎﻛﻲ ﻭﻣ ﺎ ﺑ ﻚ ﺩﺍءٌ
ﻼَ
ﺪﻯ ﻋﻠ ﻴ
ﺃﻥ ﺗ ﺮﻯ ﻓﻮﻗ ﻪُ ﺍﻟﻨﱠ ﺃﺗ ﺮﻯ ﺍﻟ ﺸﻮﻙ ﻓ ﻲ ﺍﻟ ﻮﺭﻭﺩِ
ﻼَ
ﺇﻛﻠ ﻴ ﻴﺌﺎً
ﻻ ﻳ ﺮﻯ ﻓ ﻲ ﺍﻟﻮﺟ ﻮﺩِ ﺷ َ ﻰ
ﻭﺍﻟ ﺬﻱ ﻧﻔ ﺴُﻪ ﺑﻐﻴ ﺮِ ﺟﻤ ﺎﻝٍ ﻭﺗَﻌْﻤ
ﺟﻤ ﻴﻼ
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﴿ ﺃَﻓَﻠَﺎ ﻳَﻨﻈُﺮُﻭﻥَ ﺇِﻟَﻰ ﺍﻟْﺈِﺑِﻞِ ﻛَﻴْﻒَ ﺧُﻠِﻘَﺖْ﴾
ﻳﻘﻮﻝُ ﺃﻳْﻨﺸﺘﺎﻳﻦَ : ﻣﻦْ ﻳﻨﻈﺮْ ﺇﻟﻰ ﺍﻟﻜﻮﻥِ ﻳﻌﻠﻢْ ﺃﻥﱠ ﺍﻟﻤﺒﺪﻉ ﺣﻜ ﻴﻢٌ ﻻ ﻳﻠﻌ ﺐُ ﺑ ﺎﻟﻨﱠﺮ ِﺩ
ﺧﻠَﻘْﻨَﺎﻫُﻤَ ﺎِ ﺇﻟﱠ ﺎ ﺑِ ﺎﻟْﺤَﻖﱢ ﴿ ٬ ﴾ ﺃَﻓَﺤَِ
ﺴﺒْﺘُﻢَْ ﺃﻧﱠﻤَ ﺎ ﺧَﻠﻘَ ﻪُ ﴿ ٬ ﴾ ﻣَ ﺎَ
ﺷﻲْءٍَ ﺴﻦَُ ﻛﻞﱠَ ﴿ . ﺍﻟﱠﺬِﻱ ﺃَﺣْ َ
ﻋﺒَﺜﺎً. ﴾
ﺧَﻠ ْﻘﻨَﺎ ُﻛﻢَْ
َ
ﻭﺍﻟﻤﻌﻨ ﻰِ : ﺃﻥﱠ ﻛ ﻞﱠ ﺷ ﻲءٍ ﺑِﺤُ ﺴْﺒﺎﻥٍ ﻭﺑﺤﻜﻤ ﺔٍ ٬ ﻭﺑﺘﺮﺗﻴ ﺐٍ ﻭﺑﻨﻈ ﺎﻡٍ ٬ ﻳﻌﻠ ﻢُ ﻣ ﻦْ
ﻳﺮﻯ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺃﻥﱠ ﻫﻨﺎﻙ ﺇﻟﻬﺎً ﻗﺪﻳﺮﺍً ﻻ ﻳُﺠﺮﻱ ﺍﻷﻣﻮﺭ ﻣﺠﺎﺯﻓﺔً ٬ ﺟﻞﱠ ﻓﻲ ﻋﻼﻩُ.
ﺴﺒَﺎﻥٍ ﴿ ٬ ﴾ ﻟَ ﺎ ﺍﻟ ﺸﱠﻤْﺲُ ﺛ ﻢﱠ ﻳﻘ ﻮﻝُ ﺳ ﺒﺤﺎﻧﻪُ ﻭﺗﻌ ﺎﻟﻰ ﴿ : ﺍﻟ ﺸﱠﻤْﺲُ ﻭَﺍ ْﻟﻘَﻤَ ﺮُ ﺑِﺤُْ
ﺴﺒَﺤُﻮﻥَ. ﴾ ﻳَﻨ َﺒﻐِﻲ ﻟَﻬَﺎ ﺃَﻥ ﺗُﺪْ ِﺭﻙَ ﺍ ْﻟﻘَﻤَﺮََ ﻭﻟَﺎ ﺍﻟﱠﻠ ْﻴﻞُ ﺳَﺎﺑِﻖُ ﺍﻟ ﱠﻨﻬَﺎﺭَِ ﻭ ُﻛﻞﱞ ﻓِﻲَ ﻓَﻠﻚٍ ﻳَ ْ
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ﻻ ﻳﺠﺪﻱ ﺍﻟﺤِﺮْﺹُ
ﻗﺎﻝ )) : r ﻟﻦْ ﺗﻤﻮﺕَ ﻧﻔ ﺲٌ ﺣﺘ ﻰ ﺗ ﺴﺘﻜﻤﻞ ﺭﺯْ ﻗﻬ ﺎ ﻭﺃﺟﻠَﻬ ﺎ . (( ﻓﻠِ ﻢ ﺍﻟﺠَ ﺰَ ُ
ﻉ
؟ ! ﻭﻟِ ﻢ ﺍﻟ َﻬﻠَ ﻊُ ؟ ! ﻭﻟِ ﻢ ﺍﻟﺤِ ﺮْﺹُ ﺇﺫﻥْ ٬ ﺇﺫﺍ ﺍﻧﺘﻬ ﻰ ﻣ ﻦْ ﻫ ﺬﺍ ﻭﻓَ ﺮَﻍَ ؟ ﴿ ! ﻭَﻛُ ﻞﱡ ﺷَ ﻲْءٍ
ﻋِﻨﺪَﻩُ ﺑِ ِﻤﻘْﺪَﺍﺭٍَ ﴿ ٬ ﴾ ﻭﻛَﺎﻥَ ﺃَﻣْﺮُ ﺍﻟﻠﱠﻪِ ﻗَﺪَﺭﺍً ﻣﱠﻘْﺪُﻭﺭﺍً. ﴾
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ﺍﻷﺯﻣﺎﺕُ ﺗﻜﻔﱢﺮُ ﻋﻨﻚ ﺍﻟﺴﻴﺌﺎﺕِ
ﻻ ﲢﺰﻥ
138
ﻳُﺬﻛَﺮُ ﻋﻦ ﺍﻟﺸﺎﻋﺮِ ﺍﺑﻦ ﺍﻟﻤﻌﺘﺰﱢ ﺃﻧ ﻪُ ﻗ ﺎﻝ : ﺁﷲُ ﻣ ﺎ ﺃﻭﻃ ﺄ ﺭﺍﺣﻠ ﺔً ﺍﻟﻤﺘﻮﻛ ﻞ ﻋﻠ ﻰ
ﺍﷲِ ٬ ﻭﻣ ﺎ ﺃﺳ ﺮﻉ ﺃﻭْﺑ ﺔَ ﺍﻟﻮﺍﺛ ﻖِ ﺑ ﺎﷲِ !! ﻭﻗ ﺪ ﺻ ﺢﱠ ﻋﻨ ﻪُ r ﺃﻧ ﻪُ ﻗ ﺎﻝ )) : ﻣ ﺎ ﻳ ﺼﻴﺐُ
ﺍﻟﻤﺆﻣﻦَ ﻣﻦْ ﻫﻢﱟ ٬ ﻭﻻ ﻏﻢﱟ ٬ ﻭﻻ ﻭﺻﺐٍ ٬ ﻭﻻ ﻧ ﺼﺐٍ ٬ ﻭﻻ ﻣ ﺮﺽٍ ٬ ﺣﺘ ﻰ ﺍﻟ ﺸﻮﻛﺔُ
ﻳُ ﺸﺎﻛُﻬﺎ ٬ ﺇﻻ ﻛﻔﱠ ﺮ ﺍﷲُ ﺑﻬ ﺎ ﻣ ﻦْ ﺧﻄﺎﻳ ﺎﻩُ . (( ﻓﻬ ﺬﺍ ﻟﻤ ﻦ ﺻ ﺒﺮ ﻭﺍﺣﺘ ﺴﺐ ﻭﺃﻧ ﺎﺏ٬
ﻭﻋَﺮَﻑَ ﺃﻧﻪُ ﻳﺘﻌﺎﻣﻞُ ﻣﻊ ﺍﻟﻮﺍﺣﺪِ ﺍﻟﻮﻫﺎﺏِ.
ﻗﺎﻝ ﺍﻟﻤﺘﻨﺒﻲ ﻓﻲ ﺃﺑﻴﺎﺕٍ ﺣﻜﻴﻤﺔٍ ﺗﻀﻔﻲ ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﻗﻮﺓً ﻭﺍﻧﺸﺮﺍﺣﺎً:
ﻣ ﺎ ﺩﺍﻡ ﻳ ﺼﺤﺐُ ﻓﻴ ﻪِ ﺭُﻭﺣ ﻚ ﻻ ﺗﻠ ﻖ ﺩﻫ ﺮﻙ ﺇﻻ ﻏﻴْ ﺮَ
ﻥُ
ﻚ ﺍﻟﻐﺎﺋ ﺪ ﺐ
ﺍﻟﺒ
ﻭﻻ ﻳ ﺮﺩﱡ ﻋﻠﻴ ﺙٍ
ﺮ ﺕ ﻣﻜﺘِ ﺮ ﺭْ
ﻓﻤﺎ ﻳُﺪﻳﻢُ ﺳُ ﺮﻭﺭﺍً ﻣ ﺎ ﺳُ
ﺍﻟﺤ ﺰﻥُ
ﺑَ ﻭ ﻟﻪَِﺎ ﺗَﻔْﺮَﺣُﻮﺍ ﺑِﻤَﺎ ﺁﺗَﺎ ُﻛﻢْ. ﴾
ﻋﻠَﻰ ﻣَﺎ ﻓَﺎ َﺗﻜُﻢْ ﺳﻮْﺍَ ِ ﴿ ﻟ َﻜ ْﻴﻠَﺎَ ﺗﺄْ َ
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» ﺣَﺴْﺒُﻨَﺎ ﺍﻟﻠّﻪُ ﻭَﻧِﻌْﻢَ ﺍﻟْﻮَﻛِﻴﻞُ «
ﺴ ُﺒﻨَﺎ ﺍﻟﻠّﻪَُ ﻭ ِﻧ ْﻌﻢَ ﺍ ْﻟ َﻮﻛِﻴﻞُ : « ﻗﺎﻟﻬﺎ ﺇﺑﺮﺍﻫﻴﻢُ ﻟﻤﺎ ﺃُﻟﻘ ﻲ ﻓ ﻲ ﺍﻟﻨ ﺎﺭِ ٬ ﻓ ﺼﺎﺭﺕْ » ﺣَ ْ
ﺑﺮ ْﺩﺍً ﻭﺳﻼﻣﺎً . ﻭﻗﺎﻝ ﻣﺤﻤﺪٌ r ﻓﻲ ﺃُﺣُﺪٍ ٬ ﻓﻨﺼﺮﻩ ﺍﷲُ.
ﻟﻤﺎ ﻭُﺿِﻊ ﺇﺑﺮﺍﻫﻴﻢُ ﻓﻲ ﺍﻟﻤﻨﺠﻨﻴﻖِ ﻗﺎﻝ ﻟ ﻪ ﺟﺒﺮﻳ ﻞُ : ﺃﻟ ﻚ ﺇﻟ ﻲﱠ ﺣﺎﺟ ﺔٌ ؟ ﻓﻘ ﺎﻝ ﻟ ﻪ
ﺇﺑﺮﺍﻫﻴﻢُ : ﺃﻣﱠﺎ ﺇﻟﻴﻚ ﻓﻼ ٬ ﻭﺃﻣﱠﺎ ﺇﻟﻰ ﺍﷲَِ ﻓﻨَﻌَﻢْ!
ﺤﺮِﻕُ ٬ ﻭﻟﻜ ﻦ ﺟﻒﱠ ﻫﺬﺍ ٬ ﻭﺧﻤ ﺪﺕْ ﺗﻠ ﻚ ٬ ﺑ ﺴﺒﺐ» : ﺍﻟﺒﺤﺮُ ﻳُﻐْﺮﻕُ ٬ ﻭﺍﻟﻨﺎﺭُ ﺗَ ْ
ﺴﺒُﻨَﺎ ﺍﻟﻠّﻪَُ ﻭ ِﻧ ْﻌﻢَ ﺍﻟْﻮَﻛِﻴﻞُ. «
ﺣَ ْ
ﺭﺃﻯ ﻣﻮﺳ ﻰ ﺍﻟﺒﺤ ﺮَ ﺃﻣﺎﻣ ﻪ ﻭﺍﻟﻌ ﺪﱠ ﺧﻠﻔ ﻪ ٬ ﻓﻘ ﺎﻝ ﴿ : ﻗَ ﺎﻝََ ﻛﻠﱠ ﺎِ ﺇﻥﱠَ ﻣﻌِ ﻲََ ﺭﺑﱢ ﻲ
ﺳَ َﻴﻬْﺪِﻳﻦِ . ﴾ ﻓﻨﺠﺎ ﺑﺈﺫﻥِ ﺍﷲِ.
ﺫُﻛِﺮ ﻓﻲ ﺍﻟﺴﻴﺮﺓِ ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝ r ﻟﻤﺎ ﺩﺧﻞ ﺍﻟﻐﺎﺭ ٬ ﺳﺦﱠ ﺍﷲ ﺍﻟﺤﻤﺎﻡ ﻓﺒﻨﺖْ ﻋ ﺸّﻬﺎ
٬ ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﻨﺖ ﺑﻴﺘﻬﺎ ﺑﻔﻢِ ﺍﻟﻐﺎﺭِ ٬ ﻓﻘﺎﻝ ﺍﻟﻤﺸﺮﻛﻮﻥ : ﻣﺎ ﺩﺧﻞ ﻫﻨﺎ ﻣﺤﻤﺪٌ.
ﺧﻴ ﺮِ ﺍﻟﺒﺮﻳ ﺔِ ﻟ ﻢ ﺗﻨ ﺴِﺦْ ﻭﻟ ﻢ ﻇﻨﱡ ﻮﺍ ﺍﻟﺤﻤ ﺎﻡ ﻭﻇﻨﱡ ﻮﺍ
ُ ﻦﻢِ
ﺗَ ﻣ ﺤ ﻦ ﺍﻟ ﺪﺭﻭﻉِ ﻭﻋ ﻦْ ﻋ ﺎﻝٍ ﻣ ﻰ
ْ ﻋ ﻦْ
ﻮﺕ ﻋﻠ
ﺍﻟﻌﻨﻜﺒ ِ ﺃﻏﻨﻴ ﺖ
ﻋﻨﺎﻳ ﺔُ ﺍﷲ
ً ﻗ ﺪﻳﺮﺍﻢًُِ ﻧﺎﺻ ﺮﺍً
ُ ٬ ﻭﻧﻈ ﺮ ﺃﻥﱠ ﻫﻨ ﺎﻙ ﺭﺑّ ﺎ ﱠﺤﻬ ﺎ ﺍﻟﻌﺒ ﺪ ﺍﻷُﻃ ﻣ ﻀﺎﻋﻔﺔٍ
ﺇﻧﻬﺎ ﺍﻟﻌﻨﺎﻳ ﺔُ ﺍﻟﺮﺑﺎﻧﻴ ﺔُ ﺇﺫ ﺍ ﺗﻠﻤ
ﻭﻟﻴّﺎً ﺭﺍﺣﻤﺎً ٬ ﺣﻴﻨﻬﺎ ﻳﺮﻛﻦُ ﺍﻟﻌﺒﺪُ ﺇﻟﻴﻪ.
ﻳﻘﻮﻝُ ﺷﻮﻗﻲ:
ﻧ ﻢْ ﻓ ﺎﻟﺤﻮﺍﺩﺙُُ ﻛﻠﱡﻬ ﻦ ﺃﻣ ﺎﻥُ ﻭﺇﺫﺍ ﺍﻟﻌﻨﺎﻳ ﺔُ ﻻﺣﻈﺘْ ﻚَ
ﺣِﻤِﻴﻦَ. ﴾ ُﻬ ٌ ﺎﺣَﺎﻓِﻈﺎً ﻭَ ُﻫﻮَ ﺃَﺭْ َ
ﺣﻢُ ﺍﻟﺮﱠﺍ ﻋ ُﻴﻨِﻨَﺎ ﴿ ٬ ﴾ ﻓَﺎﻟﻠّﻪُ ﺧَﻴْﺮ ﻋﻴﻮَﺄﻧ ْ
َ ﴿ ﻓﺈِﻧﱠﻚَِ ﺑ
ﻻ ﲢﺰﻥ
139
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ﻣﻜﻮﱢﻧﺎﺕُ ﺍﻟﺴﱠﻌﺎﺩﺓِ
ﻭﻋﻨﺪ ﺍﻟﺘﺮﻣ ﺬﻱﱢ ﻋﻨ ﻪُ )) : r ﻣ ﻦْ ﺑ ﺎﺕ ﺁﻣﻨ ﺎً ﻓ ﻲ ﺳِ ﺮْﺑﻪِ ٬ ﻣﻌ ﺎﻓﻰً ﻓ ﻲ ﺑﺪﻧ ﻪ٬
ﻋﻨﺪﻩُ ﻗﻮﺕُ ﻳﻮﻣِﻪِ ٬ ﻓﻜﺄﻧﻤﺎ ﺣِﻴﺰَﺕْ ﻟﻪ ﺍﻟﺪﻧﻴﺎ ﺑﺤﺬﺍﻓِﻴﺮِﻫﺎ. ((
ﻭﺍﻟﻤﻌﻨ ﻰ : ﺇﺫﺍ ﺣ ﺼﻞ ﻋﻠ ﻰ ﻏ ﺬﺍءٍ ٬ ﻭﻋﻠ ﻰ ﻣ ﺄﻭًﻯ ﻭﻛ ﺎﻥ ﺁﻣﻨ ﺎً ٬ ﻓﻘ ﺪْ ﺣ ﺼﻞ
ﻋﻠﻰ ﺃﺣﺴﻦِ ﺍﻟﺴﻌﺎﺩﺍﺕِ ٬ ﻭﺃﻓﻀﻞِ ﺍﻟﺨﻴﺮﺍﺕِ ٬ ﻭﻫﺬﺍ ﻳﺤﺼﻞُ ﻋﻠﻴﻪ ﻛﺜﻴﺮٌ ﻣ ﻦ ﺍﻟﻨ ﺎﺱِ٬
ﻟﻜﻨﻬﻢْ ﻻ ﻳﺬﻛﺮﻭﻧﻪ ٬ ﻭﻻ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ ﻭﻻ ﻳﻠﻤﺴﻮﻧﻪ.
ﻋَﻠ ْﻴ ُﻜﻢْ ﻧِﻌْﻤَﺘِﻲ . ﴾ ﻓﺄﻱﱡ ﻧﻌﻤ ﺔٍ ﺗﻤّ ﺖْ ﻳﻘﻮﻝُ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻟﺮﺳﻮﻟﻪ ﴿ : ﻭَﺃَﺗْﻤَﻤْﺖَُ
ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝِ r ؟
ﻀﺔُ ٬ ﻭﻟ ﻢ ﺃﻫﻲ ﺍﻟﻤﺎﺩﺓُ ؟ ﺃ ﻫ ﻮ ﺍﻟﻐ ﺬﺍءُ ؟ ﺃﻫ ﻲ ﺍﻟﻘ ﺼﻮﺭُ ﻭﺍﻟ ﺪﻭﺭُ ﻭﺍﻟ ﺬﻫﺐُ ﻭﺍﻟﻔِ ﱠ
ﻳﻤﻠﻚْ ﻣﻦ ﺫﻟﻚ ﺷﻴﺌﺎً ؟
ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ r ﻛﺎﻥ ﻳﻨﺎﻡُ ﻓﻲ ﻏﺮﻓﺔٍ ﻣ ﻦْ ﻃ ﻴﻦٍ ٬ ﺳ ﻘﻔُﻬﺎ ﻣ ﻦْ ﺟﺮﻳ ﺪِ
ﺍﻟﻨﺨﻞِ ٬ ﻭﻳﺮﺑﻂُ ﺣَﺠَﺮ ْﻳﻦِ ﻋﻠﻰ ﺑﻄ ِﻨﻪِ ٬ ﻭﻳﺘﻮﺳﱠﺪُ ﻋﻠﻰ ﻣﺨ ﺪﱠﺓٍ ﻣ ﻦْ ﺳَ ﻌَﻒ ﺍﻟﻨﺨ ﻞِ ﺗ ﺆﺛﱢﺮ
ﻓﻲ ﺟﻨﺒﻪِ ٬ ﻭﺭﻫﻦِ ﺩﺭْ ﻋﻪُ ﻋﻨﺪ ﻳﻬﻮﺩﻱﱟ ﻓﻲ ﺛﻼﺛﻴﻦ ﺻ ﺎﻋﺎً ﻣ ﻦْ ﺷ ﻌﻴﺮٍ ٬ﻭﻳ ﺪﻭﺭُ ﺛﻼﺛ ﺔ
ﺃﻳﺎﻡٍ ﻻ ﻳﺠﺪُ ﺭﺩﻱء ﺍﻟﺘﻤﺮِ ﻟﻴﺄﻛﻠﻪ ﻭﻳﺸﺒﻊ ﻣﻨﻪ.
ﻣ ﻦ ﺍﻟ ﺸﱠﻌﻴﺮِ ﻭﺃﺑﻘ ﻰ ﺭﻫَ ﻚَ ﻣِ ﺖ ﻭﺩﺭﻋُ ﻚ ﻣﺮﻫ ﻮﻥٌ ﻋﻠ ﻰ
ﻞُ ﺍﻷﺟ
ِ ﻳ ﺎ ﺣﺘ ﻰ ﺩُﻋﻴ ﺖ ﺃﺑ ﺎ ﺍﻷﻳﺘ ﺎﻡ ﻒٍ ﺷ ﻈ
ُ ﺘْﻢِ
ﻷﻥﱠ ﻓﻴ ﻚ ﻣﻌ ﺎﻧﻲ ﺍﻟﻴ
ﺑَﻄَ ﻞُ ﺃﻋﺬﺑُ ﻪُ
ﻭﻗﻠﺖُ ﻓﻲ ﻗﺼﻴﺪﺓٍ ﺃﺧ ﺮﻯ:
ﺑﻴﺖٌ ﻣﻦ ﺍﻟﻄ ﻴﻦِ ﺃﻭ ﻛﻬ ﻒٌ ﻣ ﻦ ﻛﻔ ﺎﻙ ﻋ ﻦْ ﻛ ﻞﱢ ﻗ ﺼﺮٍ ﺷ ﺎﻫﻖٍ
ﺍﻟﻌﻠ ﻉِﻢِ
ﻧُﺼْﻲَ ﺍﻟﺨﻴ ﺎﻡِ ﺍﻟﺘ ﻲ ﻣ ﻦْ ﺃﺭﻭ ﻀﺎﺋﻞ ﺃﺑﺮﺍﺟ ﺎًﺪٍ
ﻋﻤ
ﺗﺒﻨ ﻲ ﺍﻟﻔ
َ ﻰﻢِِ ﴿ ٬ ﴾ ﺇﻧﱠ ﺎ
ﺍﻟﺨ ﻴ
ﺴ ْﻮﻑَُ ﻳﻌْﻄِﻴ ﻚََ ﺭﺑﱡ ﻚَ ﻓَﺘَ ْﺮﺿ َﻰﺓً
َ { 4 } ﻭﻟََ ﺸﻟﻴﱠﺪ
ﻣ ﺄُ ﻭ
ﺧﻴْﺮٌ ﱠﻟﻚَِ ﻣﻦَ ﺍﻟْ َ ﴿ ﻭَﻟﻠْﺂﺧِﺮَﺓَُ
ﻄ ْﻴﻨَ ﺎﻙَ ﺍ ْﻟ َﻜ ْﻮﺛَﺮَ. ﴾
َ ﺃﻋْ َ
******************* ********************
ﻧَﺼَﺐ ﺍﻟﻤَﻨْﺼِﺐ
ﻣﻦْ ﻣﺘﺎﻋﺐِ ﺍﻟﺤﻴﺎﺓِ ﺍﻟﻤﻨﺼﺐُ ٬ ﻗﺎﻝ ﺍﺑﻦُ ﺍﻟﻮﺭﺩﻱﱡ:
ﻳ ﺎ ﻋﻨ ﺎﺋﻲ ﻣ ﻦْ ﻣ ﺪﺍﺭﺍﺓِ ﻧ ﺼﺐُ ﺍﻟﻤﻨ ﺼﺐِ ﺃﻭﻫ ﻲ
ﺍﻟ ﺴﻔَﻞْ ﺟﻠَ ﺪﻱ
َ
ﻻ ﲢﺰﻥ
140
ﻭﺍﻟﻤﻌﻨﻰ : ﺍﻥﱠ ﺿﺮﻳﺒﺔَ ﺍﻟﻤﻨ ﺼﺐِ ﻏﺎﻟﻴ ﺔٌ ٬ ﺇﻧﻬ ﺎ ﺗﺄﺧ ﺬُ ﻣ ﺎء ﺍﻟﻮَﺟْ ﻪِ ٬ ﻭﺍﻟ ﺼﱢ ﺤﱢﺔ
ﻭﺍﻟﺮﺍﺣﺔَ ٬ ﻭﻗﻠﻴﻞٌَ ﻣﻦْ ﻳﻨﺠﻮ ﻣ ﻦْ ﺗﻠ ﻚ ﺍﻟ ﻀﺮﺍﺋﺐِ ﺍﻟﺘ ﻲ ﻳ ﺪﻓﻌُﻬﺎ ﻳﻮﻣﻴّ ﺎً ٬ ﻣ ﻦْ ﻋﺮﻗِ ﻪِ٬
ﻣﻦ ﺩِﻡِ ٬ ﻣﻦْ ﺳﻤﻌﺘِﻪ ٬ ﻣ ﻦ ﺭﺍﺣﺘِ ﻪ ٬ ﻣ ﻦْ ﻋﺰﺗِ ﻪ ٬ ﻣ ﻦْ ﺷ ﺮﻓِﻪ ٬ ﻣ ﻦْ ﻛﺮﺍﻣﺘِ ﻪ )) ٬ ﻻ
ﺳﻠْﻄَﺎﻧِﻴﻪْ. ﴾ ﻋﻨﱢﻲُ )) ﻧِﻌْﻤَﺖِ ﺍﻟﻤﺮﺿﻌﺔُ ﻭﺑِﺌﺴﺖ ﺍﻟﻔﺎﻃﻤﺔَُ ﴿ (( ﻫَﻠﻚََ ﺗﺴﺄﻝِ ﺍﻹﻣﺎﺭﺓَ . ((
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﺃﻟ ﻴﺲ ﻣ ﺼﻴﺮُ ﺫﻟ ﻚ ﻫ ﺐِ ﺍﻟ ﺪﻧﻴﺎ ﺗ ﺼﻴﺮُ ﻏﻠﻴ ﻚ
ِ ؟ء ﴿ ٬ ِ! ﻭَ َﻳﺒْﻘَ ﻰ ﻟﻠ ﺰﻭﺍﻝ
ُ ؟ ﺇﻟﻰ ﺍﻟﻔﻨﺎ ٍ ٬ ﻓﺈﻟﻰ ﺃﻱ ﺷﻲء ﺗﺬﻫﺐ ﻋﻔ ﻮﺍً
ﻗﺪﱢﺭْ ﺃﻥﱠ ﺍﻟﺪﻧﻴﺎ ﺃﺗﺖْ ﺑﻜﻞ ﺷﻲء
ﺠﻠَﺎﻝِ ﻭَﺍ ْﻟِﺈﻛْﺮَﺍﻡِ . ﴾ ﻭَﺟْﻪَُ ﺭ ﱢﺑﻚَ ﺫُﻭ ﺍﻟْ َ
ﻗﺎﻝ ﺃﺣﺪُ ﺍﻟﺼﺎﻟﺤﻴﻦ ﻻﺑﻨﻪ : ﻻ ﺗﻜﻦْ ﻳﺎ ﺑُﻨﻲﱠ ﺭﺃﺳﺎً ٬ ﻓﺈﻥﱠ ﺍﻟﺮﺃﺱ ﻛﺜﻴ ﺮُ ﺍﻷﻭﺟ ﺎﻉِ
.
ﻭﺍﻟﻤﻌﻨ ﻰ : ﻻ ﺗُﺤِ ﺐﱠ ﺍﻟﺘ ﺼ ﱡﺪﺭَ ﺩﺍﺋﻤ ﺎً ﻭﺍﻟﺘﱠ ﺮﺅﱡﺱ ٬ ﻓ ﺈﻥﱠ ﺍﻻﻧﺘﻘ ﺎﺩﺍﺕِ ﻭﺍﻟ ﺸﺘﺎﺋﻢِ
ﻭﺍﻹﺣﺮﺍﺟﺎﺕِ ﻭﺍﻟﻀﺮﺍﺋﺐِ ﻻ ﺗﺼﻞُ ﺇﻻ ﺇﻟﻰ ﻫﺆﻻء ﺍﻟﻤﻘﺪﱠﻣﻴﻦ.
ﻭﻟ ﻲ ﺍﻟ ﺴﻠْﻄﺔ ﻫ ﺬﺍ ﺇﻥْ ﺇﻥﱠ ﻧ ﺼﻒ ﺍﻟﻨ ﺎﺱِ ﺃﻋ ﺪﺍءٌ
************ ﻋ ﺪﻝْ
***************************** ﻟﻤِ ﻦْ
ﻫﻴﺎ ﺇﻟﻰ ﺍﻟﺼﻼﺓ
ﺼﺒْﺮِ ﻭَﺍﻟﺼﱠﻼَﺓِ. ﴾ ﺳ َﺘﻌِﻴﻨُﻮﺍْ ﺑِﺎﻟ ﱠ
﴿ ﻳَﺎ ﺃَ ﱡﻳﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍْ ﺍ ْ
ﻛﺎﻥ r ﺇﺫﺍ ﺣﺰﺑﻪ ﺃﻣﺮٌَ ﻓﺰِﻉ ﺇﻟﻰ ﺍﻟﺼﻼﺓِ.
ﻭﻛﺎﻥ ﻳﻘﻮﻝُ )) : ﺃﺭِﺣﻨْﺎ ﺑﻬﺎ ﻳﺎ ﺑﻼﻝُ. ((
ﻭﻳﻘﻮﻝُ )) : ﺟُﻌﻠﺖ ﻗﺮﱠﺓُ ﻋﻴﻨﻲ ﻓﻲ ﺍﻟﺼﻼﺓِ. ((
ﺇﺫﺍ ﺿ ﺎﻕ ﺍﻟ ﺼﺪﺭُ ٬ ﻭﺻ ﻌُﺐ ﺍﻷﻣ ﺮُ ٬ ﻭﻛﺜ ﺮ ﺍﻟﻤﻜْ ﺮُ ٬ ﻓ ﺎﻫﺮﻉْ ﺇﻟ ﻰ ﺍﻟﻤ ﺼﻠﱠﻰ
ﻓﺼﻞﱢ.
ﺇﺫﺍ ﺃﻇﻠﻤﺖْ ﻓﻲ ﻭﺟﻬِﻚ ﺍﻷﻳﺎﻡُ ٬ ﻭﺍﺧﺘﻠﻔﺖْ ﺍﻟﻠﻴﺎﻟﻲ ٬ ﻭﺗﻐﻴﱠﺮَ ﺍﻷﺻﺤﺎﺏُ ٬ ﻓﻌﻠﻴﻚ
ﺑﺎﻟﺼﻼﺓِ.
ﻛ ﺎﻥ ﺍﻟﻨﺒ ﻲﱡ r ﻓ ﻲ ﺍﻟﻤﻬﻤﱠ ﺎﺕِ ﺍﻟﻌﻈﻴﻤ ﺔِ ﻳ ﺸﺮﺡُ ﺻ ﺪﺭﻩ ﺑﺎﻟ ﺼﻼﺓِ ٬ ﻛﻴ ﻮﻡِ ﻳ ﺪْﺭٍ
ﻭﺍﻷﺣ ﺰﺍﺏِ ﻭﻏﻴﺮِﻫ ﺎ ﻣ ﻦ ﺍﻟﻤ ﻮﺍﻃﻦِ . ﻭﺫﻛ ﺮﻭﺍ ﻋ ﻦِ ﺍﻟﺤ ﺎﻓﻆِ ﺍﺑ ﻦ ﺣﺠ ﺮٍ ﺻ ﺎﺣﺐِ)
ﺍﻟﻔﺘﺢِ ( ﺃﻧﻪ ﺫﻫﺐ ﺇﻟﻰ ﺍﻟﻘﻠﻌﺔِ ﺑﻤﺼﺮ ﻓﺄﺣﻂ ﺑﻪ ﺍﻟﻠﺼﻮﺹُ ٬ ﻓﻘ ﺎﻡ ﻳ ﺼﻠﻲ ٬ ﻓﻔ ﺮﱠﺝ ﺍﷲُ
ﻋﻨﻪُ.
ﻭﺫﻛﺮ ﺍﺑﻦُ ﻋﺴﺎﻛﺮ ﻭﺍﺑﻦُ ﺍﻟﻘﻴﻢِ : ﺃﻥﱠ ﺭﺟﻼً ﻣﻦ ﺍﻟﺼﺎﻟﺤﻴﻦ ﻟﻘﻴﻪ ﻟﺺﱞ ﻓﻲ ﺇﺣ ﺪﻯ
ﻃﺮﻕِ ﺍﻟﺸﺎﻡِ ٬ ﻓﺄﺟﻬﺰ ﻋﻠﻴﻪ ﻟﻴﻘﺘﻠﻪ ٬ ﻓﻄﻠﺐ ﻣﻨﻪ ﻣﻬﻠﺔٍ ﻟﻴﺼﻠﻲ ﺭﻛﻌﺘﻴﻦ ٬ ﻓﻘ ﺎﻡ ﻓ ﺎﻓﺘﺘﺢ
ﻻ ﲢﺰﻥ
141
ﺍﻟ ﺼﻼﺓ ٬ ﻭﺗ ﺬ ﱠﻛﺮَ ﻗ ﻮﻝ ﺍﷲِ ﺗﻌ ﺎﻟﻰ ﴿ : ﺃَﻣﱠ ﻦ ﻳُﺠِﻴ ﺐُ ﺍﻟْﻤُ ﻀْﻄَﺮﱠ ﺇِﺫَﺍ ﺩَﻋَ ﺎﻩُ . ﴾ ﻓﺮﺩﱠﺩﻫ ﺎ
ﺛﻼﺛﺎً ٬ ﻓﻨﺰﻝ ﻣﻠﻚٌ ﻣﻦ ﺍﻟﺴﻤﺎءِ ﺑﺤﺮﺑﺔٍ ﻓَﻘَﺘَﻞَ ﺍﻟﻤﺠﺮﻡ ٬ ﻭﻗﺎﻝ : ﺃﻧ ﺎ ﺭﺳ ﻮﻝُ ﻣ ﻦْ ﻳﺠﻴ ﺐُ
ﺼﻠَﺎﺓََ ﺗ ْﻨﻬَ ﻰ
ﻋﻠَ ْﻴﻬَ ﺎ ﴿ ٬ ﴾ ﺇِﻥﱠ ﺍﻟ ﱠ ﻄﺒِﺮَْ ﺼﻠَﺎﺓِ ﻭَﺍﺻَْ ﺍﻟﻤﻀﻄﺮﱠ ﺇﺫﺍ ﺩﻋﺎﻩُ ﴿ . ﻭَﺃْﻣُﺮْ ﺃَﻫْﻠَﻚَ ﺑِﺎﻟ ﱠ
ﻋﻠَﻰ ﺍﻟْﻤُﺆْ ِﻣﻨِﻴﻦَِ ﻛﺘَﺎﺑﺎً ﻣﱠﻮْﻗُﻮﺗﺎً. ﴾ ﺼﻼَﺓَ ﻛَﺎﻧَﺖَْ ﻋﻦِ ﺍ ْﻟﻔَﺤْﺸَﺎء ﻭَﺍﻟْﻤُﻨﻜَﺮِِ ﴿ ٬ ﴾ ﺇﻥﱠ ﺍﻟ ﱠ َ
ﻭﺇﻥ ﻣﻤﱠﺎ ﻳﺸﺮﺡُ ﺍﻟﺼﺪﺭ ٬ ﻭﻳﺰﻳﻞُ ﺍﻟﻬﻢﱠ ﻭﺍﻟﻐ ﻢﱠ ٬ ﺍﻟ ﺼﻼﺓُ ﻋﻠ ﻰ ﺍﻟﺮﺳ ﻮﻝ﴿ : r
ﺴﻠِﻴﻤﺎً. ﴾ ﺳﻠﱢﻤُﻮﺍ ﺗَ ْ ﻋَﻠﻴْ ﻪِ ﻭَ َ ﺻﻠﱡﻮﺍَ ﻳَﺎ ﺃَ ﱡﻳﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍَ
ﺻﺢﱠ ﺫﻟﻚ ﻋﻨ ﺪ ﺍﻟﺘﺮﻣ ﺬﻱﱢ : ﺃﻥﱠُ ﺃﺑَ ﻲﱠ ﺑ ﻦ ﻛﻌ ﺐ – ﺭﺿ ﻲ ﺍﷲُ ﻋﻨ ﻪُ – ﻗ ﺎﻝ : ﻳ ﺎ
ﺭﺳﻮﻝ ﺍﷲِ ٬ ﻛ ﻢْ ﺃﺟﻌ ﻞُ ﻟ ﻚ ﻣ ﻦ ﺻ ﻼﺗﻲ ؟ ﻗ ﺎﻝ )) : ﻣ ﺎ ﺷ ﺌﺖ . (( ﻗ ﺎﻝ : ﺍﻟﺮﺑ ﻊ ؟
ﻣﺎ ﺷ ﺌﺖ ٬ ﻭﺇﻥْ
ﻗﺎﻝ )) : ﻣﺎ ﺷﺌﺖ ٬ ﻭﺇﻥْ ﺯﺩﺕ ﻓﺨﻴْﺮٌ . (( ﻗﺎﻝ : ﺍﻟ ﱡﺜﻠُﺜﻴْﻦ ؟ ﻗﺎﻝ)) :
ﺯﺩﺕ ﻓﺨﻴ ﺮٌ . (( ﻗ ﺎﻝ : ﺃﺟﻌ ﻞُ ﻟ ﻚ ﺻ ﻼﺗﻲ ﻛﻠﻬﱠ ﺎ ؟ ﻗ ﺎﻝ )) : ﺇﺫﻥْ ﻳُﻐﻔ ﺮُ ﺫﻧﺒُ ﻚ٬
ﻭ ُﺗﻜْﻔﻰ ﻫﻤﱡﻚ. ((
ﻭﻫﻨﺎ ﺍﻟﺸﺎﻫﺪُ ٬ ﺃﻥْ ﺍﻟﻬ ﻢﱠ ﻳ ﺰﻭﻝُ ﺑﺎﻟ ﺼﻼﺓِ ﻭﺍﻟ ﺴﻼﻡِ ﻋﻠ ﻰ ﺳ ﻴﺪِ ﺍﻟﺨﻠْ ﻖِ )) : ﻣ ﻦْ
ﺻﻠﱠﻰ ﻋﻠﻲﱠ ﺻﻼﺓً ﻭﺍﺣﺪﺓً ﺻﻠﱠﻰ ﺍﷲُ ﻋﻠﻴ ﻪِ ﺑﻬ ﺎ ﻋَ ﺸْﺮﺍً )) . (( ﺃﻛِﺜ ﺮﻭﺍ ﻣ ﻦ ﺍﻟ ﺼﻼﺓِ
ﻋ ﻠﻲﱠ ﻟﻴﻠﺔ ﺍﻟﺠﻤﻌﺔِ ﻭﻳﻮﻡ ﺍﻟﺠﻤﻌﺔِ ٬ ﻓﺈﻥﱠ ﺻ ﻼﺗﻜﻢْ ﻣﻌﺮﻭﺿ ﺔٌ ﻋﻠ ﻲﱠ . (( ﻗ ﺎﻟﻮﺍ : ﻛﻴ ﻒ
ﺗُﻌ ﺮﺽُ ﻋﻠﻴ ﻚ ﺻ ﻼﺗُﻨﺎ ﻭﻗ ﺪْ ﺃﺭﻣْ ﺖ ؟ ! ﺃﻱ ﺑﻠﻴ ﺖ ﻗ ﺎﻝ )) : ﺇﻥﱠ ﺍﷲ ﺣ ﺮﻡﱠ ﻋﻠ ﻰ
ﺍﻷﺭﺽِ ﺃﻥْ ﺗﺄﻛﻞ ﺃﺟ ﺴﺎﺩ ﺍﻷﻧﺒﻴﺎءِ . (( ﺇﻥﱠ ﻟﻠﺬﻳﻦ ﻳﻘﺘ ﺪﻭﻥ ﺑ ﻪ r ﻭﻳﺘّﺒﻌ ﻮﻥ ﺍﻟﻨ ﻮﺭ ﺍﻟ ﺬﻱ
ﺃُ ْﻧﺰِﻝَ ﻣﻌﻪُ ﻧﺼﻴﺒﺎً ﻣﻦ ﺍﻧﺸﺮﺍ ﺡِ ﺻﺪﺭِﻩ ﻭﻋُﻠﻮﱢ ﻗﺪﺭِﻩ ﻭﺭﻓﻌﺔِ ﺫﻛﺮﻩِ.
ﻳﻘﻮﻝُ ﺍﺑﻦُ ﺗﻴﻤﻴﺔ : ﺃﻛﻤﻞُ ﺍﻟﺼﻼﺓِ ﻋﻠﻰ ﺍﻟﺮﺳﻮﻝِ r ﻫﻲ ﺍﻟﺼﻼﺓُ ﺍﻹﺑﺮﺍﻫﻴﻤﻴ ﺔُ:
ﺍﻟﻠﻬ ﻢ ﺻ ﻞﱢ ﻋﻠ ﻰ ﻣﺤﻤ ﺪِ ﻭﻋﻠ ﻰ ﺁﻝ ﻣﺤﻤﱠ ﺪٍ ﻛﻤ ﺎ ﺻ ﻠﻴﺖ ﻋﻠ ﻰ ﺇﺑ ﺮﺍﻫﻴﻢ ﻭﻋﻠ ﻰ ﺁﻝ
ﺇﺑﺮﺍﻫﻴﻢ ٬ ﻭﺑﺎﺭﻙْ ﻋﻠﻰ ﻣﺤﻤﺪٍ ﻭﻋﻠﻰ ﺁﻝِ ﻣﺤﻤﺪٍ ﻛﻤﺎ ﺑﺎﺭﻛْﺖ ﻋﻠﻰ ﺇﺑ ﺮﺍﻫﻴﻢ ﻭﻋﻠ ﻰ ﺁﻝِ
ﺇﺑﺮ ﺍﻫﻴﻢ ﻓﻲ ﺍﻟﻌﺎﻟﻤﻴﻦ . ﺇﻧﻚ ﺣﻤﻴﺪٌ ﻣﺠﻴﺪٌ.
ﻓﺄﻧ ﺖ ﺍﻟﻴ ﻮﻡَ ﺃﻏﻠ ﻰ ﻣ ﺎ ﻧ ﺴﻴﻨﺎ ﻓ ﻲ ﻭﺩﺍﺩِﻙ ﻛُ ﻞﱠ
ﺎ ﻋﻠﻴﻨ ﺎَﺎ
ََ ﺪ ْﻳﻨ
ﻟ ﻟﻨ ﺎ ﺷ ﺮﻓﺎً ﻧ ﻼﻡُ ﻭﻣ ﻝِ
ﻏ ﺎِﻜﻢْ
ﻧُ ﻼﻡُ ﻋﻠ ﻰ ﻣﺤﺒﱠ ﺘ
**************************************** ﻭﻳﻜﻔ ﻲ
ﺍﻟﺼﱠﺪَﻗﺔُ ﺳَﻌﺔٌ ﻓﻲ ﺍﻟﺼﱠﺪْﺭِ
ﻭﻳﺪﺧﻞُ ﻓﻲ ﻋﻤﻮﻡِ ﻣﺎ ﻳﺠﻠﺐُ ﺍﻟ ﺴﻌﺎﺩﺓ ﻭﻳﺰﻳ ﻞُ ﺍﻟﻬ ﻢﱠ ﻭﺍﻟﻜ ﺪﺭ : ﻓﻌ ﻞُ ﺍﻹﺣ ﺴﺎﻥِ٬
ﻣ ﻦ ﺍﻟ ﺼﺪﻗﺔِ ﻭﺍﻟﺒِ ﺮﱡ ﻭﻹﺳ ﺪﺍءِ ﺍﻟﺨﻴ ﺮِ ﻟﻠﻨ ﺎﺱِ ٬ ﻓ ﺈﻥﱠ ﻫ ﺬﺍ ﻣ ﻦْ ﺃﺣ ﺴﻦِ ﻣ ﺎ ﻳُﻮﺳﱠ ﻊُ ﺑ ﻪِ
ﺍﻟﺼﱠﺪْﺭُ ﴿ ٬ ﺃَﻧ ِﻔﻘُﻮﺍْ ﻣِﻤﱠﺎ ﺭَﺯَ ْﻗﻨَﺎﻛُﻢ ﴿ ٬ ﴾ ﻭَﺍﻟْ ُﻤ َﺘﺼَﺪﱢﻗِﻴﻦَ ﻭَﺍﻟْ ُﻤ َﺘﺼَﺪﱢﻗَﺎﺕِ. ﴾
ﻻ ﲢﺰﻥ
142
ﺟﺒﱠﺘ ﺎﻥِ ٬ ﻓ ﻼ ﻳ ﺰﺍﻝُ ﺍﻟﻜ ﺮﻳ ُﻢ ُ ﺑ ﺮﺟﻠﻴْﻦ ﻋﻠﻴﻬﻤ ﺎُ ﻭﻗﺪْ ﻭﺻ ﻒ r ﺍﻟﺒﺨﻴ ﻞُ ﻭﺍﻟﻜ ﺮﻳﻢ
ﻳُﻌﻄﻲ ﻭﻳﺒ ﺬﻝُ ٬ ﻓﺘﺘﻮﺳﱠ ﻊُ ﻋﻠﻴ ﻪ ﺍﻟﺠﺒﱠ ﺔُ ﻭﺍﻟ ﱢﺪﺭْﻉُ ﻣ ﻦ ﺍﻟﺤﺪﻳ ﺪِ ﺣﺘ ﻰ ﻳﻌﻔُ ﻮَ ﻭﺃﺛ ﺮُﻩ ٬ ﻭﻻ
ﻳﺰﺍﻝُ ﺍﻟﺒﺨﻴﻞُ ﻳﻤﺴﻚُ ﻭﻳﻤﻨﻊُ ٬ ﻓﺘﺘﻘﻠﱠﺺ ﻋﻠﻴﻪِ ٬ ﻓﺘﺨﻨﻘﻪُ ﺣﺘ ﻰ ﺗ ﻀﻴﻖ ﻋﻠﻴ ﻪِ ﺭﻭﺣ ﻪُ﴿ !
ﺟﻨﱠ ﺔٍ ﺴ ِﻬﻢْ ﻛَ َﻤﺜَ ﻞَِ ﻭَ َﻣ َﺜﻞُ ﺍﻟﱠﺬِﻳﻦَ ﻳُﻨ ِﻔﻘُﻮﻥَ ﺃَ ْﻣﻮَﺍﻟَ ُﻬﻢُ ﺍﺑْﺘِﻐَ ﺎء ﻣَ ْﺮﺿَﺎﺕِ ﺍﻟﻠّﻪَِ ﻭ َﺗﺜْﺒِﻴﺘﺎً ﱢﻣﻦْ ﺃَﻧﻔُِ
ﺼ ْﺒﻬَﺎ ﻭَﺍﺑِ ﻞٌ ﻓَﻄَ ﻞﱞ . ﴾ ﻭﻗ ﺎﻝ ﺑِ َﺮﺑْ ﻮَﺓٍَ ﺃﺻَ ﺎ َﺑﻬَﺎ ﻭَﺍﺑِ ﻞٌ ﻓَﺂﺗَ ﺖُْ ﺃ ُﻛَﻠﻬَ ﺎ ﺿِ ﻌْﻔَﻴْﻦِ ﻓَ ﺈِﻥ ﻟﱠ ﻢْ ﻳُِ
ﻋ ُﻨﻘِﻚَ. ﴾ ﺠ َﻌﻞْ ﻳَ َﺪﻙََ ﻣ ْﻐﻠُﻮﻟَﺔًِ ﺇﻟَﻰُ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﴿ : ﻭَﻻَ ﺗَ ْ
ﺇﻥﱠ ﻏ ﻞﱠ ﺍﻟ ﺮﻭﺡِ ﺟ ﺰءٌ ﻣ ﻦْ ﻏ ﻞﱢ ﺍﻟﻴ ﺪِ ٬ ﻭﺇﻥﱠ ﺍﻟ ﺒﺨﻼء ﺃﺿ ﻴﻖُ ﺍﻟﻨ ﺎﺱِ ﺻ ﺪﻭﺭﺍً
ﻭﺃﺧﻼﻗﺎً ؛ ﻷﻧﻬﻢ ﺑﺨﻠُ ﻮﺍ ﺑﻔ ﻀﻞِ ﺍﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ٬ ﻭﻟ ﻮ ﻋﻤﻠ ﻮﺍ ﺃﻥﱠ ﻣ ﺎ ﻳﻌﻄﻮﻧ ﻪ ﺍﻟﻨ ﺎﺱ
ﺇﻧﻤ ﺎ ﻫ ﻮ ﺟﻠ ﺐٌ ﻟﻠ ﺴﻌﺎﺩﺓِ ٬ ﻟ ﺴﺎﺭﻋﻮﺍ ﺇﻟ ﻰ ﻫ ﺬﺍ ﺍﻟﻔﻌ ﻞِ ﺍﻟﺨﻴﱢ ﺮِ ﴿ ٬ ﺇِﻥُ ﺗﻘْ ِﺮﺿُ ﻮﺍ ﺍﻟﻠﱠ ﻪَ
ﻗَﺮْﺿﺎً ﺣَﺴَﻨﺎًُ ﻳﻀَﺎﻋِﻔْﻪَُ ﻟﻜُﻢَْ ﻭ َﻳ ْﻐﻔِﺮَْ ﻟ ُﻜﻢْ. ﴾
ﻤ ْﻔﻠِﺤُ ﻮﻥَ﴿ ٬ ﴾ ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﴿ : ﻭَﻣَﻦ ﻳُﻮﻕَ ﺷُﺢﱠَ ﻧﻔْﺴِﻪَِ ﻓُﺄ ْﻭَﻟﺌِ ﻚَ ﻫُ ﻢُ ﺍﻟْ ُ
ﻫﻢْ ﻳُﻨ ِﻔﻘُﻮﻥَ﴾ ﻭَﻣِﻤﱠﺎ ﺭَﺯَ ْﻗﻨَﺎ ُ
ﻓﺎﻟﻤ ﺎﻝُ ﻋﺎﺭﻳ ﺔٌ ﻭﺍﻟﻌﻤ ﺮُ ﺍﷲُ ﺃﻋﻄ ﺎﻙ ﻓﺎﺑ ﺬﻝْ ﻣِ ﻦْ
ﻝُ
ْ ﻣﻨ ﺎ ﻪ
ﱠ
ﻳﺄﺳ ﻦْ ﻳﺠ ﺮِ ﻳﻌ ﺬُﺏ ﺭﺣ ﻋﻄﻴﺘ ﺲْﻪِ
ﺍﻟﻤ ﺎﻝُ ﻛﺎﻟﻤ ﺎءِ ﺇﻥْ ﺗﺤ ﺒ
ﺳﻠ ﺴﺎﻝُ ﺳ ﻮﺍﻗِﻴﻪُ
ﻳﻘﻮﻝُ ﺣﺎﺗﻢُ:
ﻭﻳُﺤﻴﻲ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺒﻴﺾ ﻭﻫﻲ ﺭﻣﻴﻢُ ﺃﻣ ﺎ ﻭﺍﻟ ﺬﻱ ﻻ ﻳﻌﻠ ﻢُ ﺍﻟﻐﻴ ﺐ ﻏﻴ ﺮﻩُ
ﻣﺨﺎﻓ ﺔ ﻳ ﻮﻡٍ ﺃﻥْ ﻳُﻘ ﺎﻝ ﻟﺌ ﻴﻢُ ﻟﻘ ﺪْ ﻛﻨ ﺖُ ﺃﻃ ﻮﻱ ﺍﻟ ﺒﻄﻦ ﻭﺍﻟ ﺰﺍﺩُ
ُ ﺸﺘﻬﻰﻥْ ﺗﺴﺘ ﻀﻴﻒ ﻟ ﻪ ﺿ ﻴﻮﻓﺎً ٬ ﻭﺃﻥ ﺗﻨﺘﻈ ﺮ ﺭﻭﱠﺍﺩﻩ
ﻳ ﺇﻥﱠ ﻫ ﺬﺍ ﺍﻟﻜ ﺮﻳﻢ ﻳ ﺄﻣﺮُ ﺍﻣﺮﺃﺗ ﻪ ﺃ
ﻟﻴﺄﻛﻠﻮﺍ ﻣﻌﻪ ٬ ﻭﻳﺆﺍﻧﺴﻮﻩُ ﻟﻴﺸﺮﺡ ﺻﺪﺭﻩُ ٬ ﻳﻘﻮﻝُ:
ﺃﻛ ﻮﻻً ﻓ ﺈﻧﻲ ﻟ ﺴﺖُ ﺁﻛﻠُ ﻪ ﺇﺫﺍ ﻣ ﺎ ﺻ ﻨﻌﺖِ ﺍﻟ ﺰﺍﺩ
ٌ ﺳﺎﻓﺮﺓٌ: ﻭﺣ ﺪﻱ
ُ ﻓﻠﺴﻔﺘﻪ ﺍﻟﻮﺍﺿﺤﺔ ٬ ﻭﻫﻲ ﻣﻌﺎﺩﻟﺔٌ ﺣﺴﺎﺑﻴﺔ ﺴﻲ ﻟ ﻪُ
ُ ﻟﻬﺎ ﻭﻫﻮ ﻳﻌﻠﻦ ﻓﺎﻟﺘﻤ
ﺛﻢّ ﻳﻘﻮﻝ
ﻓﻴﺮﺿ ﻰ ﻓ ﺆﺍﺩﻱ ﺃﻭ ﺑﺨ ﻴﻼً ﺃﺭﻳﻨﻲ ﻛﺮﻳﻤﺎً ﻣﺎﺕِ ﻣﻦْ ﻗﺒ ﻞِ
ُ ﻣ ﻦ ﺃﺟﻠِ ﻪ ؟ ﻟ ﻴﺲ ﻣﺨﻠ ﺪﱠ ﺍ
ِ ﺻﺎﺣﺒِﻪ ؟ ﻫﻞْ ﺇﻧﻔﺎ ُﻗﻪُ ﻳُ ﻨﻘﺺ ِﻴﻨ ﻪِ
ْ ﺟﺣ ﻤْﻊُ ﺍﻟﻤﺎﻝِ ﻳﺰﻳﺪُ ﻓﻲ ﻋﻤﺮ ﻫﻞ
ﺑﺼﺤﻴﺢٍ.
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ﻻ ﺗﻐﻀﺐْ
ﻋﻠِﻴﻢٌ. ﴾
ﺳ َﺘﻌِﺬْ ﺑِﺎﻟﻠّﻪِِ ﺇﻧﱠﻪُ ﺳَﻤِﻴﻊٌَ
ﻏ ﱠﻨﻚَِ ﻣﻦَ ﺍﻟﺸﱠﻴْﻄَﺎﻥِ ﻧَ ْﺰﻍٌ ﻓَﺎ ْ
﴿ ﻭَﺇِﻣﱠﺎ ﻳَﻨ َﺰ َ
ﺃﻭﺻﻰ r ﺃﺣﺪ ﺃﺻﺤﺎﺑﻪ ﻓﻘﺎﻝ )) : ﻻ ﺗﻐﻀﺐْ ٬ ﻻ ﺗﻐﻀﺐْ ٬ ﻻ ﺗﻐﻀﺐْ. ((
ﻻ ﲢﺰﻥ
143
ﻭﻏﻀﺐ ﺭﺟﻞٌ ﻋﻨﺪﻩ ﻓﺄﻣﺮﻩُ r ﺃﻥْ ﻳﺴﺘﻌﻴﺬ ﺑﺎﷲِ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥِ ﺍﻟﺮﺟﻴﻢِ.
ﻭﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ ﴿ : ﻭََﺃﻋُ ﻮﺫُ ﺑِ ﻚَ ﺭَﺏﱢ ﺃَﻥ ﻳَﺤْ ﻀُﺮُﻭﻥِِ ﴿ ٬ ﴾ ﺇﻥﱠ ﺍﻟﱠ ﺬِﻳﻦَ ﺍ ﱠﺗﻘَ ﻮﺍْ ﺇِﺫَﺍ
ﻣﱡ ْﺒﺼِﺮُﻭﻥَ . ﴾
ﺸﻴْﻄَﺎﻥِ ﺗَ َﺬﻛﱠﺮُﻭﺍَْ ﻓﺈِﺫَﺍ ﻫُﻢ
ﻣَﺴﱠﻬُﻢْ ﻃَﺎ ِﺋﻒٌ ﱢﻣﻦَ ﺍﻟ ﱠ
ﺇﻥﱠ ﻣﻤﱠ ﺎ ﻳ ﻮﺭِﺙُ ﺍﻟﻜَ ﺪَﺭَ ﻭﺍﻟﻬ ﻢﱠ ﻭﺍﻟﺤ ﺰﻥ ﺍﻟﺤِ ﺪﱠﺓُ ﻭﺍﻟﻐ ﻀﺐُ ٬ ﻭﻟ ﻪ ﺃﺩﻭﺍءٌ ﻋﻨ ﺪ
ﺍﻟﻤﺼﻄﻔﻰ. r
ﻣﻨﻬﺎ : ﻣﺠﺎﻫﺪﺓُ ﺍﻟﻄﺒﻊِ ﻋﻠ ﻰ ﺗ ﺮﻙِ ﺍﻟﻐَ ﻀَﺐِ ﴿ ٬ ﻭَﺍ ْﻟﻜَ ﺎﻇِﻤِﻴﻦَ ﺍﻟْﻐَ ﻴْﻆَ ﴿ ٬ ﴾ ﻭَﺇِﺫَﺍ
ﻣَﺎ ﻏَﻀِﺒُﻮﺍ ﻫُﻢَْ ﻳﻐْﻔِﺮُﻭﻥَ. ﴾
ﻭﻣﻨﻬﺎ : ﺍﻟﻮﺿﻮءُ ٬ ﻓﺈﻥﱠ ﺍﻟﻐَ ﻀَﺐَ ﺟﻤ ﺮﺓٌ ﻣ ﻦ ﺍﻟﻨ ﺎﺭِ ٬ ﻭﺍﻟﻨ ﺎﺭُ ﻳﻄﻔﺌُﻬ ﺎ ﺍﻟﻤ ﺎءُ٬
)) ﺍﻟﻄﻬﻮﺭُ ﺷﻄْﺮُ ﺍﻹﻳﻤﺎﻥِ )) ٬ (( ﺍﻟﻮﺿﻮءُ ﺳﻼﺡُ ﺍﻟﻤﺆﻣﻦِ. ((
ﻭﻣﻨﻬﺎ : ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﻗﻔﺎً ﺃﻥ ﻳﺠﻠﺲ ٬ ﻭﺇﺫﺍ ﻛﺎﻥ ﺟﺎﻟﺴﺎً ﺃﻥ ﻳﻀﻄﺠﻊ.
ﻣﻨﻬﺎ : ﺃﻥْ ﻳﺴﻜﺖ ﻓﻼ ﻳﺘﻜﻠﻢُ ﺇﺫﺍ ﻏﻀِﺐ.
ﻭﻣﻨﻬ ﺎ ﺃﻳ ﻀﺎً : ﺃﻥ ﻳﺘ ﺬﻛﺮ ﺛ ﻮﺍﺏ ﺍﻟﻜ ﺎﻇﻤﻴﻦ ﻟﻐ ﻴﻈِﻬﻢ ٬ ﻭﺍﻟﻌ ﺎﻓﻴﻦ ﻋ ﻦ ﺍﻟﻨ ﺎﺱِ
ﺍﻟﻤﺴﺎﻣﺤﻴﻦ.
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ﻭِﺭْﺩٌ ﺻﺒﺎﺣﻲﱞ
ﻭﺳ ﻮﻑ ﺃﺧﺒ ﺮُﻙ ﺑ ﻮﺭْﺩ ﻣ ﻦ ﺍﻷﺫﻛ ﺎﺭِ ﺗ ﺪﺍﻭﻡُ ﻋﻠﻴ ﻪ ﻛ ﻞﱠ ﺻ ﺒﺎﺡٍ ٬ ﻟﻴﺠﻠ ﺐ ﻟ ﻚ
ﺍﻟﺴﻌﺎﺩﺓ ٬ ﻭﻳﺤﻔﻈﻚ ﻣ ﻦْ ﺷ ﺮﱢ ﺷ ﻴﺎﻃﻴﻦِ ﺍﻹﻧ ﺲِ ﻭﺍﻟﺠ ﻦﱠ ٬ ﻭﻳﻜ ﻮﻥ ﻟ ﻚ ﻋﺎﺻِ ﻤﺎً ﻃِﻴﻠ ﺔ
ﻳﻮﻣِﻚ ﺣﺘﻰ ﺗُﻤﺴﻲ.
ﻣﻦْ ﻫﺬﻩِ ﺍﻷﺩﻋﻴﺔِ ٬ ﻭﻫﻲ ﺍﻟﺘﻲ ﺻﺤﱠﺖْ ﻋﻨﻪ: r
. 1 ﺃﺻ ﺒﺤﻨﺎ ﻭﺃﺻ ﺒﺢ ﺍﻟﻤﻠ ﻚُ ﷲِ ٬ ﻭﺍﻟﺤﻤ ﺪُ ﷲِ ٬ ﻭﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲُ ﻭَﺣْ ﺪَﻩُ ﻻ
ﺷﺮﻳﻚ ﻟﻪُ ٬ ﻟﻪُ ﺍﻟﻤﻠﻚُ ﻭﻟ ﻪ ﺍﻟﺤﻤ ﺪُ ٬ ﻭﻫ ﻮ ﻋﻠ ﻰ ﻛ ﻞﱢ ﺷ ﻲءٍ ﻗ ﺪﻳﺮٌ . ﺭﺏﱢ
ﺃﺳﺄﻟُﻚ ﺧَﻴْﺮَ ﻣﺎ ﻓﻲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔِ ٬ ﻭﺧَﻴْﺮَ ﻣﺎ ﺑﻌﺪﻫﺎ ٬ ﻭﺃﻋﻮﺫُ ﺑﻚ ﻣ ﻦْ ﺷ ﺮﱢ
ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔِ ﻭﺷﺮﱢ ﻣﺎ ﺑﻌﺪﻫﺎ ٬ ﺭﺏﱢ ﺃﻋﻮﺫُ ﺑﻚ ﻣﻦ ﺍﻟﻜﺴﻞِ ﻭﺳُ ﻮءِ ﺍﻟﻜﺒِ ﺮِ٬
ﺭﺏﱢ ﺃﻋﻮﺫُ ﺑﻚ ﻣﻦْ ﻋﺬﺍﺏٍ ﻓﻲ ﺍﻟﻨﺎﺭِ ﻭﻋﺬﺍﺏٍ ﻓﻲ ﺍﻟﻘﺒﺮِ. ((
. 2 ﻭﺣ ﺪﻳﺚُ )) : ﺍﻟﻠﻬ ﻢﱠ ﻋ ﺎﻟﻢ ﺍﻟﻐﻴ ﺐِ ﻭﺍﻟ ﺸﻬﺎﺩﺓِ ٬ ﻓ ﺎﻃﺮ ﺍﻟ ﺴﻤﺎﻭﺍﺕِ
ﻭﺍﻷﺭﺽِ ٬ ﺭﺏﱠ ﻛﻞﱢ ﺷﻲء ﻭﻣﻠﻴِﻜﻪ ٬ ﺃﺷ ﻬﺪُ ﺃﻥْ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺃﻧ ﺖ ٬ ﺃﻋ ﻮﺫُ
ﺑ ﻚ ﻣ ﻦْ ﺷ ﺮﱢ ﻧ ﻔ ﺴﻲ ٬ ﻭﺷ ﺮﱢ ﺍﻟ ﺸﻴﻄﺎﻥِ ﻭﺷ ﺮﻛﻪِ ٬ ﻭﺃﻥْ ﺃﻗﺘ ﺮﻑ ﻋﻠ ﻰ
ﻧﻔﺴﻲ ﺳﻮءﺍً ﺃﻭ ﺃﺟﺮﱠﻩ ﺇﻟﻰ ﻣﺴﻠﻢٍ.((
ﻻ ﲢﺰﻥ
144
. 3 ﻭﺣﺪﻳﺚُ )) : ﺑﺴﻢِ ﺍﷲِ ﺍﻟﺬﻱ ﻻ ﻳﻀﺮﱡ ﻣﻊ ﺍﺳﻤِﻪ ﺷ ﻲءٌ ﻓ ﻲ ﺍﻷﺭﺽِ ﻭﻻ
ﻓﻲ ﺍﻟﺴﻤﺎءِ ٬ ﻭﻫﻮ ﺍﻟﺴﻤﻴﻊُ ﺍﻟﻌﻠﻴﻢُ . (( ﺛﻼﺙ ﻣﺮﺍﺕٍ.
)) . 4 ﺍﻟﻠﻬ ﻢﱠ ﺇﻧ ﻲ ﺃﺻ ﺒﺤﺖُ ﺃﺷ ﻬﺪُﻙ ﻭﺃﺷ ﻬﺪُ ﺣﻤﻠ ﺔ ﻋﺮﺷِ ﻚ ﻭﻣﻼﺋﻜﺘ ﻚ
ﻭ ﺟﻤﻴ ﻊ ﺧﻠﻘِ ﻚ ﺃﻧ ﻚ ﺃﻧ ﺖ ﺍﷲُ ﻻ ﺇﻟ ﻪ ﺇﻻﱠ ﺃﻧ ﺖ ٬ ﻭﺣ ﺪﻙ ﻻ ﺷ ﺮﻳﻚ ﻟ ﻚ٬
ﻭﺃﻥﱠ ﻣﺤﻤﺪﺍً ﻋﺒﺪُﻙ ﻭﺭﺳﻮﻟُﻚ . (( r ﺃﺭﺑﻊ ﻣﺮﺍﺕ.
)) . 5 ﺍﻟﻠﻬﻢﱠ ﺇﻧﻲ ﺃﻋﻮﺫُ ﺑﻚ ﺃﻥْ ﺃﺷﺮﻙ ﺑﻚ ﺷﻴﺌﺎً ﻭﺃﻧﺎ ﺃﻋﻠﻢُ ٬ ﻭﺃﺳ ﺘﻐﻔﺮُﻙ ﻟﻤ ﺎ
ﻻ ﺃﻋﻠﻢُ. ((
)) . 6 ﺃﺻﺒﺤﻨﺎ ﻋﻠﻰ ﻓِﻄْﺮﺓِ ﺍﻹﺳﻼﻡِ ٬ ﻭﻋﻠﻰ ﻛﻠﻤﺔِ ﺍﻹﺧﻼﺹِ ٬ ﻭﻋﻠﻰ ﺩﻳﻦِ
ﻧ ﺒﻴﱢﻨﺎ ﻣﺤﻤﺪٍ ٬ r ﻭﻋﻠﻰ ﻣﻠﱠﺔِ ﺃﺑﻴﻨﺎ ﺇﺑﺮﺍﻫﻴﻢ ﺣﻨﻴﻔ ﺎً ﻣ ﺴﻠﻤﺎً ﻭﻣ ﺎ ﻛ ﺎﻥ ﻣ ﻦ
ﺍﻟﻤﺸﺮﻛﻴﻦ. ((
ﺧ ْﻠﻘِﻪِ ٬ ﻭﺭﺿﺎ ﻧﻔﺴِﻪِ ٬ ﻭﺯِﻧﻪ ﻋﺮﺷِﻪِ٬ )) . 7 ﺳﺒﺤﺎﻥ ﺍﷲِ ﻭﺑﺤﻤﺪﻩِ : ﻋَﺪَﺩََ
ﻭﻣِﺪﺍﺩ ﻛﻠﻤﺎﺗِﻪِ . (( ﺛﻼﺙ ﻣﺮﺍﺕٍ.
)) . 8 ﺭﺿ ﻴﺖُ ﺑ ﺎﷲَِ ﺭﺑّ ﺎً ٬ ﻭﺑﺎﻹﺳ ﻼﻡ ﺩﻳﻨ ﺎً ٬ ﻭﺑﻤﺤﻤ ﺪٍ r ﻧﺒﻴ ﺎً . (( ﺛ ﻼ ﺙ
ﻣﺮﺍﺕٍ.
ﺧﻠَﻖَ . (( ﺛﻼﺛﺎً ﻓﻲ ﺍﻟﻤﺴﺎء. )) . 9 ﺃﻋﻮﺫُ ﺑﻜﻠﻤﺎﺕِ ﺍﷲِ ﺍﻟﺘﺎﻣﱠﺎﺕِ ﻣﻦْ ﺷﺮُ ﻣﺎَ
)) . 10 ﺍﻟﻠﻬﻢّ ﺑﻚ ﺃﺻﺒﺤْﻨﺎ ٬ ﻭﺑﻚ ﺃﻣﺴﻨﺎ ٬ ﻭﺑﻚ ﻧﺤْﻴﺎ ٬ ﻭﺑ ﻚ ﻧﻤ ﻮﺕُ٬
ﻭﺇﻟﻴﻚ ﺍﻟﻨﺸﻮﺭُ. ((
)) . 11 ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲُ ﻭﺣ ﺪﻩ ﻻ ﺷ ﺮﻳﻚ ﻟ ﻪُ ٬ ﻟ ﻪُ ﺍﻟ ُﻤﻠْ ﻚُ ﻭﻟ ﻪُ ﺍﻟﺤﻤْ ﺪُ٬
ﻭﻫﻮ ﻋﻠﻰ ﻛﻞﱢ ﺷﻲءٍ ﻗﺪﻳ ﺮٌ . (( ﻣﺎﺋﺔ ﻣﺮﺓ.
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ﻭﻗﻔـــﺔ
ﻳﻘﻮﻝُ ﺍﺑ ﻦُ ﺍﻟﻘ ﻴﱢﻢ )) : ﺃﺟﻤ ﻊ ﺍﻟﻌ ﺎﺭﻓﻮﻥ ﺑ ﺎﷲ ﻋﻠ ﻰ ﺃﻥﱠ ﺍﻟﺨِ ﺬْﻻﻥ : ﺃﻥْ ﻳﻜﻠ ﻚ ﺍﷲُ
ﻋﻠﻰ ﻧﻔﺴِﻚ ٬ ﻭﻳُﺨﻠﱢﻲ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻬﺎ . ﻭﺍﻟﺘﻮﻓﻴﻖُ ﺃﻥْ ﻻ ﻳﻜِﻠﻚ ﺍﷲُ ﺇﻟﻰ ﻧﻔﺴِﻚ.
ِ ﻭﺧﺬﻻﻧِ ﻪِ ٬ ﺑ ﻞِ ﺍﻟﻌﺒ ﺪُ ﻓ ﻲ ﺍﻟ ﺴﺎﻋﺔِ ﺍﻟﻮﺍﺣ ﺪﺓِ ﻳﻨ ﺎﻝُ
ﻓﺎﻟﻌﺒﻴﺪُ ﻣﺘﻘﻠﱢﺒ ﻮﻥ ﺑ ﻴﻦ ﺗﻮﻓﻴﻘ ﻪ
ﻧ ﺼﻴﺒﻪ ﻣ ﻦْ ﻫ ﺬﺍ ﻭﻫ ﺬﺍ ٬ ﻓﻴﻄﻴﻌ ﻪِ ﻭﻳُﺮﺿ ﻴﻪِ ٬ ﻭﻳ ﺬﻛﺮُﻩ ﻭﻳ ﺸﻜﺮُﻩ ﺑﺘﻮﻓﻴﻘِ ﻪ ﻟ ﻪ ٬ ﺛ ﻢ
ﻳﻌ ﺼﻴﻪِ ﻭﻳﺨﺎﻟﻔُ ﻪ ٬ ﻭﻳُ ﺴْﺨِﻄُﻪ ﻭﻳﻐﻔ ﻞُ ﻋﻨ ﻪ ﺑﺨﺬﻻﻧِ ﻪِ ﻟ ﻪ ٬ ﻓﻬ ﻮ ﺩﺍﺋ ﺮٌ ﺑ ﻴﻦ ﺗﻮﻓﻴﻘِ ﻪ
ﺧﺬْﻻ ِﻧﻪِ.
ﻭ ِ
ﻓﻤﺘﻰ ﺷﻬِﺪ ﺍﻟﻌﺒ ﺪُ ﻫ ﺬﺍ ﺍﻟﻤ ﺸﻬﺪ ﻭﺃﻋﻄ ﺎﻩُ ﺣﻘﱠ ﻪ ٬ ﻋﻠِ ﻢ ﺷِ ﺪﱠﺓ ﺿ ﺮﻭﺭﺗِﻪ ﻭﺣﺎﺟﺘِ ﻪ
ﺇﻟﻰ ﺍﻟﺘﻮﻓﻴﻖ ﻓ ﻲ ﻛ ﻞﱢ ﻧَﻔَ ﺲٍ ﻭﻛ ﻞﱢ ﻟﺤﻈ ﺔٍ ﻭﻃﺮْﻓ ﺔِ ﻋْ ﻴﻦٍ ٬ ﻭﺃﻥﱠ ﺇﻳﻤﺎﻧ ﻪ ﻭﺗﻮﺣﻴ ﺪﻩ ﺑﻴ ﺪِﻩِ
ﻻ ﲢﺰﻥ
145
ﺨﺮﱠﺕْ ﺳﻤﺎءُ ﺇﻳﻤﺎﻧِﻪِ ﻋﻠ ﻰ
ﻋ ْﺮﺵُ ﺗﻮﺣﻴﺪِﻩ ٬ ﻭﻟ َ
ﺗﻌﺎﻟﻰ ٬ ﻟﻮ ﺗﺨﻠﱠﻰ ﻋﻨﻪ ﻃﺮﻓﺔ ﻋﻴﻦٍَ ﻟﺜُﻞﱠَ
ْ ﺗﻘﻊ ﻋﻠ ﻰ ﺍﻷﺭﺽِ ﺇﻻ ﺑﺈﺫﻧِ ﻪِ
ﺍﻷﺭﺽِ ٬ ﻭﺃﻥﱠ ﺍﻟﻤﻤﺴﻚ ﻟﻪ : ﻫﻮ ﻣﻦْ ﻳﻤﺴﻚ ﺍﻟﺴﻤﺎء ﺃﻥ
. ((
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ﺍﻟﻘﺮﺁﻥُ .. ﺍﻟﻜﺘﺎﺏُ ﺍﻟﻤﺒﺎﺭﻙُ
ﻭﻣﻦْ ﺃﺳﺒﺎﺏِ ﺍﻟﺴﻌﺎﺩﺓِ ﻭﺍﻧﺸﺮﺍﺡِ ﺍﻟﺼﺪﺭِ ﻗﺮﺍءﺓُ ﻛﺘﺎﺏِ ﺍﷲِ ﺑﺘﺪﺑﱡﺮٍ ﻭﺗﻤ ﱡﻌﻦٍ ﻭﺗﺄﻣﱡٍ
ﻞ
٬ ﻓﺈﻥﱠ ﺍﷲ ﻭَﺻَﻒَ ﻛﺘﺎﺑﻪ ﺑﺄﻧ ﻪ ﻫ ﺪﻯً ﻭﻧ ﻮﺭٌ ﻭﺷ ﻔﺎءٌ ﻟﻤ ﺎ ﻓ ﻲ ﺍﻟ ﺼﺪﻭﺭِ ٬ﻭﻭﺻ ﻔﻪ ﺑﺄﻧ ﻪ
ﺭﺣﻤ ﺔٌ ﴿ ٬ ﻗَ ﺪْ ﺟَ ﺎء ْﺗﻜُﻢ ﱠﻣ ْﻮﻋِﻈَ ﺔٌ ﻣﱢ ﻦ ﱠﺭ ﱢﺑﻜُ ﻢْ ﻭَﺷِ ﻔَﺎء ﻟﱢﻤَ ﺎ ﻓِ ﻲ ﺍﻟ ﺼﱡﺪُﻭﺭِ ﴿ ٬ ﴾ ﺃَ َﻓﻠَ ﺎ
ﻋﻠَ ﻰُ ﻗﻠُ ﻮﺏٍ ﺃَ ْﻗﻔَﺎُﻟﻬَ ﺎ ﴿ ٬ ﴾ ﺃَﻓَ ﻼَ ﻳَﺘََ ﺪﺑﱠﺮُﻭﻥَ ﺍﻟْﻘُ ﺮْﺁﻥََ ﻭﻟَ ﻮْ ﻛَ ﺎﻥَ ﻣِ ﻦْ َ ﻳﺘَ َﺪﺑﱠﺮُﻭﻥَ ﺍﻟْﻘُ ﺮْﺁﻥََ ﺃﻡَْ
ﺧ ِﺘﻼَﻓﺎًَ ﻛﺜِﻴ ﺮﺍً ﴿ ٬ ﴾ ﻛِﺘَ ﺎﺏٌ ﺃَﻧ َﺰ ْﻟﻨَ ﺎﻩُِ ﺇَﻟﻴْ ﻚَُ ﻣﺒَ ﺎ َﺭﻙٌ ﻟﱢﻴَ ﱠﺪﺑﱠﺮُﻭﺍ
ﻋِﻨﺪِ ﻏَﻴْﺮِ ﺍﻟﻠّﻪَِ ﻟﻮَﺟَﺪُﻭﺍْ ﻓِﻴﻪِ ﺍ ْ
ﺁﻳَﺎﺗِﻪِ. ﴾
ﻗ ﺎﻝ ﺑﻌ ﺾُ ﺃﻫ ﻞِ ﺍﻟ ِﻌﻠْ ﻢِ : ﻣﺒ ﺎﺭﻙٌ ﻓ ﻲ ﺗﻼﻭﺗِ ﻪِ ٬ ﻭﺍﻟﻌﻤ ﻞِ ﺑ ﻪ ٬ ﻭﺗﺤﻜﻴﻤِ ﻪ
ﻭﺍﻻﺳﺘﻨﺒﺎﻁِ ﻣﻨﻪ.
ﻭﻗﺎﻝ ﺃﺣﺪُ ﺍﻟﺼﺎﻟﺤﻴﻦ : ﺃﺣﺴﺴْﺖُ ﺑﻐﻢﱟ ﻻ ﻳﻌﻠﻤﻪُ ﺇﻻ ﺍﷲُ ٬ ﻭﺑﻬ ﻢﱟ ﻣﻘ ﻴﻢٍ ٬ ﻓﺄﺧ ﺬﺕُ
ﺍﻟﻤ ﺼﺤ ﻒ ﻭﺑﻘﻴ ﺖُ ﺃﺗﻠ ﻮ ٬ ﻓ ﺰﺍﻝ ﻋﻨ ﻲ – ﻭﺍﷲ – ﻓﺠ ﺄﺓً ﻫ ﺬﺍ ﺍﻟﻐ ﻢﱡ ٬ ﻭﺃﺑ ﺪﻟﻨﻲ ﺍﷲُ
ﺳﺮﻭﺭﺍً ﻭﺣﺒﻮﺭﺍً ﻣﻜﺎﻥ ﺫﻟﻚ ﺍﻟﻜﺪﺭِِ ﴿ . ﺇﻥﱠ ﻫَ ـﺬَﺍ ﺍﻟْﻘُ ﺮْﺁﻥَ ﻳِﻬْ ﺪِﻱِ ﻟﱠﻠﺘِ ﻲ ﻫِ ﻲَ ﺃَﻗْ ﻮَﻡُ﴿ ٬ ﴾
ﺴﻼَﻡَِ ﴿ ٬ ﴾ ﻭﻛَ َﺬِﻟﻚََ ﺃﻭْ َ
ﺣ ْﻴﻨَ ﺎِ ﺇَﻟ ْﻴﻚَ ﺭُﻭﺣ ﺎً ﻣﱢ ﻦْ ﺳ ُﺒﻞَ ﺍﻟ ﱠ ﺿﻮَﺍﻧَﻪُُ َ ﻳﻬْﺪِﻱ ﺑِﻪِ ﺍﻟﻠّﻪُ ﻣَﻦِ ﺍ ﱠﺗﺒَﻊَِ ﺭ ْ
ﺃَﻣْ ِﺮﻧَﺎ. ﴾
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ﻻ ﺗﺤﺮﺹْ ﻋﻠﻰ ﺍﻟﺸﻬﺮ ِﺓ
ﻓﺈﻥﱠ ﻟﻬﺎ ﺿﺮﻳﺒﺔً ﻣﻦ ﺍﻟﻜﺪﺭِ ﻭﺍﻟﻬﻢﱢ ﻭﺍﻟﻐﻢﱢ
ﻣﻤ ﺎ ﻳ ﺸﺘﺖُ ﺍﻟﻘﻠ ﺐ ﻭﻳﻜ ﱢﺪﺭُ ﺻ ﻔﺎءﻩ ﻭﺍﺳ ﺘﻘﺮﺍﺭﻩ ﻭﻫ ﺪﻭءﻩ : ﺍﻟﺤ ﺮﺹُ ﻋﻠ ﻰ
ﻋﻠُ ﻮّﺍً ﻓِ ﻲ ﺍﻟْ ﺄَﺭْﺽَِ ﻭﻟَ ﺎ ﺍﻟﻈﻬ ﻮﺭِ ﻭﺍﻟ ﺸﻬﺮﺓِ ٬ ﻭﻃﻠ ﺐِ ﺭﺿ ﺎ ﺍﻟﻨ ﺎﺱِ ﴿ ٬ ﻟَ ﺎ ﻳُﺮِﻳ ﺪُ ﻭﻥَُ
ﻓَﺴَﺎﺩﺍً. ﴾
ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺃﺣﺪُﻫﻢ ﺑﺎﻟﻤﻘﺎﺑﻞِ:
ﻭﻟ ﻢ ﻳﺒ ﺖْ ﻃﺎﻭﻳ ﺎً ﻣﻨﻬ ﺎ ﻋﻠ ﻰ ﻣَ ﻦْ ﺃﺧﻤ ﻞ ﺍﻟ ﻨﻔﺲ ﺃﺣﻴﺎﻫ ﺎ
ﺿ ﺠﻦَﺮِ
ﻓﻠﻴﺲ ﺗﺮﻣ ﻲ ﺳ ﻮﻯ ﺍﻟﻌ ﺎﻟﻲ ﻣ ﱠﺣﻬ ﺎ
ﱠ ﺍﻟﺮﻳ ﺎﺡ ﺇﺫﺍ ﺍﺷ ﺘﺪﱠﺕْ ﻭﺭﻭ
ﺇﻥ
ﺍﻟ ﺸﺠﺮِ ﻋﻮﺍﺻ ﻔُﻬﺎ
ﻻ ﲢﺰﻥ
146
)) ﻣﻦْ ﺭﺍءﻯ ﺭﺍءﻯ ﺍﷲُ ﺑ ﻪِ ٬ ﻭﻣﻦْ ﺳﻤﱠﻊ ﺳﻤﱠﻊ ﺍﷲُ ﺑﻪِ ﴿ . (( ﻳُﺮَﺁﺅُﻭﻥَ ﺍﻟﻨﱠ ﺎ َ
ﺱ
ﺤﺒﱡ ﻮﻥَ ﺃَﻥ ﻳُﺤْﻤَ ﺪُﻭﺍْ ﺑِﻤَ ﺎ ﻟَ ﻢَْ ﻳ ْﻔ َﻌﻠُ ﻮﺍْ﴿ ٬ ﴾ ﻭَﻻََ ﺗﻜُﻮﻧُ ﻮﺍْ ﻛَﺎﻟﱠ ﺬِﻳﻦَ ﺧَﺮَﺟُ ﻮﺍْ ﻣِ ﻦ ﴿ ٬ ﴾ ﱠﻭﻳُ ِ
ﺭﺋَﺎء ﺍﻟﻨﱠﺎﺱِ. ﴾ ِ ﺩﻳَﺎﺭِﻫِﻢ ﺑَﻄَﺮﺍً ﻭَ ِ
ﻓ ﺈﺫﺍ ﺍﻟﺘْﺤﻔْ ﺖ ﺑ ﻪِ ﻓﺈﻧﱠ ﻚ ﺛ ﻮﺏُ ﺍﻟﺮﻳ ﺎءِ ﻳ ﺸِﻒﱡ ﻋﻤﱠ ﺎ
ﻋ ﺎﺭﻱ
*********************************** ﺗﺤﺘ ﻪُ
ﺍﻟﺤﻴﺎﺓُ ﺍﻟﻄﻴﺒﺔُ
ﻣﻦ ﺍﻟﻘ ﻀﺎﻳﺎ ﺍﻟﻜﺒ ﺮﻯ ﺍﻟﻤ ﺴﻠﱠﻤﺔِ ﺃﻥﱠ ﺃﻋﻈ ﻢ ﻫ ﺬﻩ ﺍﻷﺳ ﺒﺎﺏِ ﺍﻟﺘ ﻲ ﺃﻛﺘﺒُﻬ ﺎ ﻫﻨ ﺎ ﻓ ﻲ
ﺟﻠﺐِ ﺍﻟﺴﻌﺎﺩﺓِ ﻫﻮ ﺍﻹﻳﻤﺎﻥُ ﺑﺎﷲِ ﺭﺏﱢ ﺍﻟﻌﺎﻟﻤﻴﻦ ٬ ﻭﺃﻥﱠ ﺍﻟﺴﺒﺎﺏ ﺍﻷﺧ ﺮﻯ ﻭﺍﻟﻤﻌﻠﻮﻣ ﺎﺕِ
ﻭﺍﻟﻔﻮﺍﺋ ﺪ ﺍﻟﺘ ﻲ ﺟﻤﻌ ﺖْ ﺇﺫﺍ ﺃُﻫ ﺪﻳﺖْ ﻟ ﺸﺨﺺٍ ﻭﻟ ﻢ ﻳﺤ ﺼﻞْ ﻋ ﻠ ﻰ ﺍﻹﻳﻤ ﺎﻥِ ﺑ ﺎﷲِ ٬ ﻭﻟ ﻢ
ﻳﺤُﺰْ ﺫﻟﻚ ﺍﻟﻜﻨْﺰ ٬ ﻓﻠﻦْ ﺗﻨﻔﻌﻪ ﺃ ﺑﺪﺍً ٬ ﻭﻻ ﺗﻔﻴﺪﻩ ٬ ﻭﻻ ﻳﺘﻌﺐْ ﻧﻔﺴﻪ ﻓﻲ ﺍﻟﺒﺤﺚِ ﻋﻨﻬﺎ.
ﺇﻥﱠ ﺍﻷﺻﻞ ﺍﻹﻳﻤﺎﻥُ ﺑﺎﷲِ ﺭﺑّﺎً ٬ ﻭﺑﻤﺤﻤﺪٍ ﻧﺒﻴّﺎً ٬ ﻭﺑﺎﻹﺳﻼﻡِ ﺩﻳﻨﺎً.
ﻳﻘﻮﻝُ ﺇﻗﺒﺎﻝُ ﺍﻟﺸﺎﻋﺮُ:
ﻭﺃﺭﻯ ﺍﻟﻤ ﺆﻣﻦ ﻛ ﻮﻧ ﺎً ﺗﺎﻫ ﺖِ ﺇﻧﻤﺎ ﺍﻟﻜﺎﻓﺮُ ﺣﻴﺮﺍﻥُ ﻟﻪ ﺍﻵﻓﺎﻕُ ﺗِﻴﻪْ
ﺍﻵﻓ ﺎﻕُ ﻓﻴِ ﻪ
ﻭﺃﻋﻈﻢُ ﻣﻦْ ﺫﻟﻚ ﻭ ﺃﺻﺪﻕُ ٬ ﻗﻮﻝُ ﺭﺑﱢﻨﺎ ﺳﺒﺤﺎﻧﻪَ ﴿ : ﻣﻦْ ﻋَ ِﻤﻞَ ﺻَﺎﻟِﺤﺎً ﻣﱢﻦَ ﺫﻛَ ﺮٍ
ﻃﻴﱢﺒَ ﺔًَ ﻭَﻟﻨَﺠِْ ﺰ َﻳﻨﱠﻬُﻢْ ﺃَﺟْ ﺮَﻫُﻢِ ﺑﺄَﺣْ ﺴَﻦِ ﻣَ ﺎ ﻛَ ﺎﻧُﻮﺍْ ﺤ ِﻴﻴَﻨﱠ ﻪُ ﺣَﻴَ ﺎﺓًَ
ﺃَﻭْ ﺃُﻧﺜَﻰ ﻭَﻫُﻮَ ﻣُ ﺆْ ِﻣﻦٌ ﻓََﻠﻨُ ْ
ﻳَﻌْ َﻤﻠُﻮﻥَ. ﴾
ﻭﻫﻨﺎﻙ ﺷﺮﻃﺎﻥ:
ﺍﻹﻳﻤ ﺎﻥُ ﺑ ﺎﷲِ ٬ ﺛ ﻢﱠ ﺍﻟﻌﻤ ﻞُ ﺍﻟ ﺼﺎﻟﺢُِ ﴿ ٬ ﺇﻥﱠ ﺍﻟﱠ ﺬِﻳﻦَ ﺁ َﻣﻨُ ﻮﺍَ ﻭﻋَ ِﻤﻠُ ﻮﺍ ﺍﻟ ﺼﱠﺎﻟِﺤَﺎﺕِ
ﺠ َﻌﻞَُ ﻟ ُﻬﻢُ ﺍﻟﺮﱠﺣْ َﻤﻦُ ﻭُﺩّﺍً. ﴾
ﺳَﻴَ ْ
ﻭﻫﻨﺎﻙ ﻓﺎﺋﺪﺗﺎﻥ:
ﺍﻟﺤﻴﺎﺓُ ﺍﻟﻄﻴﺒﺔُ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ ٬ ﻭﺍﻷﺟﺮُ ﺍﻟﻌﻈﻴﻢُ ﻋﻨﺪ ﺍﷲِ ﺳﺒﺤﺎﻧﻪُ ﻭﺗﻌﺎﻟﻰ ﴿
َ ﻟ ُﻬﻢُ ﺍ ْﻟﺒُﺸْﺮَﻯ ﻓِﻲ ﺍﻟْ ﺤَﻴﺎﺓِ ﺍﻟ ﱡﺪﻧْﻴَﺎ ﻭَﻓِﻲ ﺍﻵﺧِﺮَﺓِ. ﴾
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ﺍﻟﺒﻼءُ ﻓﻲ ﺻﺎﻟﺤِﻚ
ﻻ ﲢﺰﻥ
147
ﻻ ﺗﺠﺰﻉْ ﻣﻦ ﺍﻟﻤﺼﺎﺋﺐِ ٬ ﻭﻻ ﺗﻜﺘﺮﺙْ ﺑﺎﻟﻜﻮﺍﺭﺙِ ٬ ﻓﻔﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﺇﻥ ﺍﷲ
ﺇﺫﺍ ﺃﺣﺐﱠ ﻗﻮﻣﺎً ﺍﺑﺘﻼﻫﻢ ٬ ﻓﻤﻦُ ﺭﺿﻲ ﻓﻠﻪُ ﺍﻟﺮﺿﺎ ٬ ﻭﻣﻦْ ﺳﺨﻂَ ﻓﻠَﻪُ ﺍﻟﺴﺨﻂُ. ((
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ﻋﺒﻮﺩﻳﺔُ ﺍﻹﺫﻋﺎﻥِ ﻭﺍﻟﺘﺴﻠﻴﻢِ
ﺸﻲْءٍ ﻭﻣ ﻦْ ﻟ ﻮﺍﺯﻡِ ﺍﻹﻳﻤ ﺎﻥِ ﺃﻥْ ﺗﺮﺿ ﻰ ﺑﺎﻟﻘ ﺪﺭِ ﺧﻴ ﺮﻩِ ﻭﺷ ﺮﱢﻩَِ ﴿ ٬ ﻭَﻟ َﻨﺒْﻠُ ﻮَ ﱠﻧﻜُﻢْ ﺑَِ
ﻭﺑَ ﺸﱢﺮِ ﺍﻟ ﺼﱠﺎﺑِﺮِﻳﻦَ﴾ ﱢﻣﻦَ ﺍﻟْﺨَﻮﻑْ ﻭَﺍﻟْﺠُﻮﻉَِ ﻭ َﻧﻘْﺺٍ ﻣﱢﻦَ ﺍﻷَﻣَﻮَﺍﻝِ ﻭَﺍﻷﻧ ُﻔﺲِ ﻭَﺍﻟﺜﱠﻤَ ﺮَﺍﺕَِ
. ﺇﻥﱠ ﺍﻷﻗ ﺪﺍ ﺭ ﻟﻴ ﺴﺖْ ﻋﻠ ﻰ ﺭﻏﺒﺎﺗِﻨ ﺎ ﺩﺍﺋﻤ ﺎً ﻭﺇﻧﻤ ﺎ ﺑﻘ ﺼﻮﺭِﻧﺎ ﻻ ﻧﻌ ﺮﻑُ ﺍﻻﺧﺘﻴ ﺎﺭ ﻓ ﻲ
ﺍﻟﻘﻀﺎءِ ﻭﺍﻟﻘﺪﺭِ ٬ ﻓﻠﺴْﻨﺎ ﻓﻲ ﻣﻘﺎﻡِ ﺍﻻﻗﺘﺮﺍﺡِ ٬ ﻭﻟﻜﻨﻨﺎ ﻓﻲ ﻣﻘﺎﻡِ ﺍﻟﻌﺒﻮﺩﱢﻳﺔِ ﻭﺍﻟﺘﺴﻠﻴﻢِ.
ﻳُﺒﺘﻠﻰ ﺍﻟﻌﺒﺪُ ﻋﻠ ﻰ ﻗ ﺪﺭِ ﺇﻳﻤﺎﻧ ﻪ )) ٬ ﺃُﻭﻋ ﻚُ ﻛﻤ ﺎ ﻳُﻮﻋَ ﻚُ ﺭﺟ ﻼﻥ ﻣ ﻨﻜﻢْ)) ٬ ((
ﺃﺷﺪﱡ ﺍﻟﻨﺎﺱِ ﺑﻼءً ﺍﻷﻧﺒﻴ ﺎءُ ٬ ﺛ ﻢﱠ ﺍﻟ ﺼﺎﻟﺤﻮﻥ ﴿ ٬ (( ﻓَﺎﺻْ ﺒِﺮْ ﻛَﻤَ ﺎ ﺻَ ﺒَﺮَُ ﺃ ْﻭﻟُ ﻮﺍ ﺍ ْﻟﻌَْ ﺰﻡِ
ﺳﻞِ )) ٬ ﴾ ﻣَﻦ ﻳ ﺮﺩِ ﺍﷲُ ﺑ ﻪِ ﺧﻴ ﺮﺍً ﻳ ﺼﺐْ ﻣﻨ ﻪَُ ﴿ ٬ (( ﻭَﻟ َﻨ ْﺒﻠُ ﻮَﻧﱠ ُﻜﻢَْ
ﺣﺘﱠ ﻰَ ﻧ ْﻌﻠَ ﻢَ ِ ﻣﻦَ ﺍﻟﺮﱡ ُ
ﺍﻟْﻤُﺠَﺎﻫِﺪِﻳﻦَ ﻣِﻨ ُﻜﻢْ ﻭَﺍﻟﺼﱠﺎﺑِﺮِﻳﻦَ ﻭَ َﻧ ْﺒُﻠﻮَ ﺃَﺧْﺒَﺎ َﺭ ُﻛﻢْ َ ﴿ ٬ ﴾ ﻭَﻟﻘَﺪَْ ﻓﺘَﻨﱠﺎ ﺍﻟﱠ ﺬِﻳﻦَ ﻣِﻦَ ﻗ ْﺒﻠِﻬِﻢْ . ﴾
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ﻣِﻦ ﺍﻹﻣﺎﺭﺓ ﺇﻟﻰ ﺍﻟﻨﺠﺎﺭﺓ
ﻋﻠﻲﱡ ﺑﻦُ ﺍﻟﻤﺄﻣﻮﻥ ﺍﻟﻌﺒﺎﺳﻲ – ﺃﻣﻴﺮٌ ﻭﺍﺑﻦُ ﺧﻠﻴﻔﺔ – ﻛﺎﻥ ﻳ ﺴﻜﻦُ ﻗ ﺼﺮﺍً ﻓﺨﻤ ﺎً٬
ﻭﻋﻨﺪﻩُ ﺍﻟﺪﻧﻴﺎ ﻣﺒﺬﻭﻟ ﺔٌ ﻣﻴ ﺴﱠﺮﺓٌ ٬ ﻓﺄﻃ ﻞﱠ ﺫﺍﺕ ﻳ ﻮﻡٍ ﻣ ﻦْ ﺷ ﺮﻓﺔِ ﺍﻟﻘ ﺼﺮِ ٬ ﻓ ﺮﺃﻯ ﻋ ﺎﻣﻼً
ِﻴﻠﺔَ ﺍﻟﻨﻬﺎﺭِ ٬ ﻓﺈﺫﺍ ﺃﺿﺤﻰ ﺍﻟﻨﻬﺎﺭُ ﺗﻮﺿﱠﺄ ﻭﺻﻠﱠﻰ ﺭﻛﻌﺘﻴﻦ ﻋﻠﻰ ﺷ ﺎﻃﺊ ﺩِﺟﻠ ﺔ ﻳﻜﺪﺡُ ﻃ
٬ ﻓﺈﺫﺍ ﺍﻗﺘﺮﺏ ﺍﻟﻐﺮﻭﺏُ ﺫﻫﺐ ﺇﻟﻰ ﺃﻫﻠِﻪ ٬ ﻓﺪﻋﺎﻩُ ﻳﻮﻣﺎً ﻣﻦ ﺍﻷﻳﺎﻡِ ﻓﺴﺄﻟﻪُ ﻓﺄﺧﺒﺮﻩ ﺃﻥ ﻟ ﻪ
ﺯﻭﺟﺔً ﻭﺃﺧﺘﻴﻦ ﻭﺃُﻣّﺎً ﻳﻜﺪﺡُ ﻋﻠﻴﻬﻦﱠ ٬ ﻭﺃﻧﻪ ﻻ ﻗ ﻮﺕ ﻟ ﻪُ ﻭﻻ ﺩﺧ ﻞ ﺇﻻ ﻣ ﺎ ﻳﺘﻜ ﺴﺒُﻪ ﻣ ﻦ
ﺍﻟﺴﻮﻕِ ٬ ﻭﺃﻧﻪ ﻳﺼﻮﻡُ ﻛﻞﱠ ﻳﻮﻡٍ ﻭﻳُﻔﻄﺮُ ﻣ ﻊ ﺍﻟﻐ ﺮﻭﺏِ ﻋﻠ ﻰ ﻣ ﺎ ﻳﺤ ﺼﻞُ ٬ ﻗ ﺎﻝ : ﻓﻬ ﻞْ
ﺗ ﺸﻜﻮ ﻣ ﻦْ ﺷ ﻲءٍ ؟ ﻗ ﺎﻝ : ﻻ ﻭﺍﻟﺤﻤ ﺪُ ﷲِ ﺭﺏﱢ ﺍﻟﻌ ﺎﻟﻤﻴﻦ . ﻓﺘ ﺮﻙ ﺍﻟﻘ ﺼﺮ ٬ ﻭﺗ ﺮﻙ
ﺍﻹﻣ ﺎﺭﺓ ٬ ﻭﻫ ﺎﻡ ﻋﻠ ﻰ ﻭﺟﻬ ﻪِ ٬ ﻭﻭُﺟ ﺪ ﻣﻴﺘ ﺎً ﺑﻌ ﺪ ﺳ ﻨﻮﺍﺕٍ ﻋﺪﻳ ﺪﺓٍ ﻭﻛ ﺎﻥ ﻳﻌﻤ ﻞُ ﻓ ﻲ
ﺍﻟﺨﺸﺐ ﺟﻬﺔ ﺧﺮﺳﺎﻥ ؛ ﻷﻧﻪُ ﻭﺟﺪ ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﻋﻤﻠِﻪ ﻫﺬﺍ ٬ ﻭﻟ ﻢ ﻳﺠ ﺪْﻫﺎ ﻓ ﻲ ﺍﻟ ﻘ ﺼﺮِ
﴿ ٬ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺍﻫْﺘَﺪَﻭْﺍ ﺯَﺍﺩَ ُﻫﻢْ ﻫُﺪًﻯ ﻭَﺁﺗَﺎ ُﻫﻢْ ﺗَﻘْﻮﺍ ُﻫﻢْ . ﴾
ﻳﺬﻛﱢﺮﻧﻲ ﻫﺬﻩ ﺑﻘﺼﺔِ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒِ ٬ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﻘﺼﻮﺭ ﻣ ﻊ ﺍﻟﻤﻠ ﻚِ٬
ﻓﻮﺟ ﺪُﻭﺍ ﺍﻟ ﻀﻴﻖَ ٬ ﻭﻭﺟ ﺪﻭﺍ ﺍﻟﺘ ﺸﺘﱡﺖَ ٬ ﻭﻭﺟ ﺪﻭﺍ ﺍﻻﺿ ﻄﺮﺍﺏَ ؛ ﻷﻥﱠ ﺍﻟﻜﻔ ﺮ ﻳ ﺴﻜﻦُ
ﺍﻟﻘﺼﺮ ٬ ﻓﺬﻫﺒﻮﺍ ٬ ﻭﻗﺎﻝ ﻗﺎﺋﻠُﻬﻢَ ﴿ : ﻓ ﺄْﻭُﻭﺍِ ﺇﻟَﻰ ﺍ ْﻟ َﻜ ْﻬﻒِ ﻳَﻨﺸُﺮَْ ﻟﻜُ ﻢَْ ﺭ ﱡﺑﻜُ ﻢ ﻣﱢ ﻦ ﺭﱠﺣﻤﺘ ﻪ
ﻭ ُﻳ َﻬ ﱢﻴﺊَْ ﻟﻜُﻢ ﻣﱢﻦْ ﺃَﻣْ ِﺮﻛُﻢ ﻣﱢﺮْﻓَﻘﺎً. ﴾
ﺼﺮٍ ﺃﺣ ﺐﱡ ﺇﻟ ﻲﱠ ﻣِ ﻦْ ﻗْ ﻟﺒﻴ ﺖٌ ﺗﺨﻔ ﻖُ ﺍﻷﺭﻳ ﺎﺡُ ﻓﻴ ﻪِ
ﻣﻨﻴ ﻒِ
ﻻ ﲢﺰﻥ
148
ﺳَﻢﱡ ﺍﻟﺨِﻴﺎﻁِ ﻣﻊ ﺍﻷﺣﺒﺎﺏِ ﻣﻴﺪﺍﻥُ...
ﻭﺍﻟﻤﻌﻨ ﻰ : ﺃﻥ ﺍﻟﻤﺤ ﻞﱠ ﺍﻟ ﻀﻴﱠﻖ ﻣ ﻊ ﺍﻟﺤ ﺐﱢ ﻭﺍﻹﻳﻤ ﺎﻥِ ٬ ﻭﻣ ﻊ ﺍﻟﻤ ﻮﺩﱠﺓِ ﻳﺘﱠ ﺴﻊُ
ﻭﻳﺘﺤﻤﱠﻞُ ﺍﻟﻜﺜﻴﺮ )) ٬ ﺟﻔﺎﻧُﻨﺎ ﻟﻀﻴﻮﻑِ ﺍﻟﺪﺍﺭ ﺃﺟﻔﺎﻥُ. ((
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ﻣﻦْ ﺃﺳﺒﺎﺏِ ﺍﻟﻜﺪﺭِ ﻭﺍﻟﻨﻜﺪِ ﻣﺠﺎﻟﺴﺔُ ﺍﻟﺜﻘﻼءِ
ﻗﺎﻝ ﺃﺣﻤﺪُ : ﺍﻟﺜﻘﻼءُ ﺃﻫ ﻞُ ﺍﻟﺒ ﺪﻉِ . ﻭﻗﻴ ﻞَ : ﺍﻟﺤﻤﻘ ﻰ . ﻭﻗﻴ ﻞ ﺍﻟﺜﻘﻴ ﻞُ : ﻫ ﻮ ﺛﺨ ﻴﻦُ
ﺴﻨﱠﺪَﺓٌ ﴾ ﺍﻟﻄﺒﻊِ ٬ ﺍﻟﻤﺨﺎﻟﻒُ ﻓﻲ ﺍﻟﻤﺸﺮﺏِ ٬ ﺍﻟﺒﺎﺭﺩُ ﻓﻲ ﺗﺼﺮﻓﺎﺗِﻪ ﴿ ٬ ﻛَ ﺄَ ﱠﻧ ُﻬﻢْ ﺧُ ﺸُﺐٌ ﻣﱡَ
﴿ ٬ ﻻَ ﻳَﻜَﺎﺩُﻭﻥَ ﻳَ ْﻔ َﻘﻬُﻮﻥَ ﺣَﺪِﻳﺜﺎً. ﴾
ﻗ ﺎﻝ ﺍﻟ ﺸﺎﻓﻌﻲﱠ ﻋ ﻨﻬﻢْ : ﺇﻥﱠ ﺍﻟﺜﻘﻴ ﻞ ﻟ ﻴﺠﻠﺲُ ﺇﻟ ﻲﱠ ﻓ ﺄﻇﻦﱡ ﺃﻥﱠ ﺍﻷﺭﺽ ﺗﻤﻴ ﻞُ ﻓ ﻲ
ﺍﻟﺠﻬﺔِ ﺍﻟﺘﻲ ﻫﻮ ﻓﻴﻬﺎ.
ﻭﻛ ﺎﻥ ﺍﻷﻋﻤ ﺶُ ﺇﺫﺍ ﺭﺃﻯ ﺛﻘ ﻴﻼً ٬ ﻗ ﺎﻝَ ﴿ : ﺭ ﺑﱠﻨَ ﺎ ﺍﻛْ ﺸِﻒْ ﻋَﻨﱠ ﺎ ﺍ ْﻟﻌَ ﺬَﺍﺏَِ ﺇﻧﱠ ﺎ
ﻣُﺆْ ِﻣﻨُﻮﻥَ. ﴾
ﺟِ ﺴْﻢُ ﺍﻟﺒِﻐ ﺎﻝِ ﻭﺃﺣ ﻼﻡُ ﻻ ﺑﺄﺱ ﺑﺎﻟﻘﻮﻡِِ ﻣﻦْ ﻃُ ﻮﻝٍ ﻭﻣِ ﻦْ
ﺍﻟﻌ ﺼﺎﻓﻴﺮِ ﻗِ ﺼﺮٍ
ﻭﻛﺎﻥ ﺍﺑﻦُ ﺗﻴﻤﻴﺔ ﺇﺫﺍ ﺟﺎﻟﺲ ﺛﻘﻴﻼً ٬ ﻗﺎﻝ : ﻣﺠﺎﻟﺴﺔُ ﺍﻟ ﺜﻘﻼءِ ﺣﻤﱠ ﻰ ﺍﻟﺮﺑْ ﻊِ﴿ ٬ﻭَﺇِﺫَﺍ
ﺭََﺃﻳْﺖَ ﺍﻟﱠﺬِﻳﻦَ ﻳَﺨُﻮﺿُﻮﻥَ ﻓِﻲ ﺁﻳَﺎ ِﺗﻨَﺎَ ﻓَﺄﻋْﺮِﺽْ ﻋَ ْﻨ ُﻬﻢْ ﴿ . ﴾ ﻓَ ﻼَ ﺗَ ْﻘﻌُ ﺪُﻭﺍَْ ﻣ َﻌﻬُ ﻢْ )) . ﴾ ﻣﺜ ﻞُ
ﺍﻟﺠﻠ ﻴﺲِ ﺍﻟ ﺴ ّﻴﺊِ ﻛﻨ ﺎﻓﺦ ﺍﻟﻜﻴ ﺮِ . (( ﺇﻥﱠ ﻣِ ﻦ ﺍﺛﻘ ﻞِ ﺍﻟﻨ ﺎﺱِ ﻋﻠ ﻰ ﺍﻟﻘﻠ ﻮﺏِ ﺍﻟﻌ ﺮِﻱﱠ ﻣ ﻦ
ﺍﻟﻔﻀﺎﺋﻞِ ﺍﻟ ﺼﻐﻴﺮ ﻓ ﻲ ﺍﻟ ُﻤﺜُ ﻞِ ٬ﺍﻟﻮﺍﻗ ﻒ ﻋﻠ ﻰ ﺷ ﻬﻮﺍﺗِﻪ ٬ ﺍﻟﻤﺴﺘ ﺴﻠﻢ ﻟﺮﻏﺒﺎﺗِ ﻪ ﴿ ٬ ﻓَ ﻼَ
ﻏﻴْﺮِﻩِ ﺇِﻧﱠ ُﻜﻢْ ﺇِﺫﺍً ﱢﻣ ْﺜُﻠ ُﻬﻢْ. ﴾
ﺣﺘﱠﻰ ﻳَﺨُﻮﺿُ ﻮﺍْ ﻓِﻲ ﺣَﺪِﻳﺚٍَ ﺗَ ْﻘﻌُﺪُﻭﺍَْ ﻣ َﻌ ُﻬﻢَْ
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﺃﻧ ﺖ ﻓ ﻲ ﺍﻟﻤﻨﻈ ﺮِ ﺇﻧ ﺴﺎﻥٌ ﻭﻓ ﻲ ﺃﻧ ﺖ ﻳ ﺎ ﻫ ﺬﺍ ﺛﻘﻴ ﻞٌ ﻭﺛﻘﻴ ﻞٌ
ْ ﺑﺮﻭﻞْﺣِ ﻚ٬
ِﻴ
ﺴﻤﻚ ٬ ﻭﻫ ﺎﺟﺮ ﺍﻟﻤﻴ ﺰﺍﻥ ﻓ
ﺖ ﺑﺜﻘﻴ ﻞٍ ٬ ﻓ ﺴﻠﱢﻢ ﻟ ﻪ ﺟ ﻭﺛﻘﻴ ﻞْ
ﻗ ﺎﻝ ﺍﺑ ﻦُ ﺍﻟﻘ ﻴﻢِ : ﺇﺫﺍ ﺍﺑﺘُﻠﻴ
ﻭﺍﻧﺘﻘ ﻞْ ﻋﻨ ﻪُ ﻭﺳ ﺎﻓﺮْ ٬ ﻭﻣﻠﱢﻜْ ﻪ ﺃﺫﻧ ﺎً ﺻ ﻤﱠﺎء ٬ ﻭﻋﻴْﻨ ﺎً ﻋﻤﻴ ﺎءَ ٬ ﺣﺘ ﻰ ﻳﻔ ﺘﺢ ﺍﷲُ ﺑﻴﻨ ﻚ
ﻏ َﻔﻠْﻨَﺎ ﻗَ ْﻠﺒَﻪُ ﻋَﻦ ﺫِﻛْ ِﺮﻧَﺎ ﻭَﺍ ﱠﺗﺒَﻊََ ﻫﻮَﺍﻩَُ ﻭﻛَﺎﻥَ ﺃَﻣْﺮُﻩُ ﻓُﺮُﻃﺎً. ﴾ ﻭﺑﻴﻨﻪَ ﴿ . ﻭﻟَﺎ ﺗُﻄِﻊْ ﻣَﻦْ ﺃَ ْ
**********************************
ﺇﻟﻰ ﺃﻫﻞِ ﺍﻟﻤﺼﺎﺋﺐِ
ﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ ﺍﻟ ﺼﺤﻴﺢِ )) : ﻣ ﻦْ ﻗﺒ ﻀﺖُ ﺻ ﻔﻴﱠﻪُ ﻣ ﻦ ﺃﻫ ﻞِ ﺍﻟُ ﺪﻧْﻴﺎ ﺛ ﻢﱠ ﺍﺣْﺘََ
ﺴﺒَﻪُ
ﻋﻮﺿﺘﻪُ ﻣﻨﻪ ﺍﻟﺠﻨﺔ . (( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ.
ﻓﺄﻧ ﺖ ﺍﻟﻴ ﻮﻡ ﺃﻭﻋ ﻆُ ﻣﻨ ﻚ ﻭﻛﺎﻧ ﺖْ ﻓ ﻲ ﺣﻴﺎﺗِ ﻚ ﻟ ﻲ
ﺣﻴّ ﺎً ﻋﻈ ﺎﺕٌ
ﻻ ﲢﺰﻥ
149
ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ ﺍﻟ ﺼﺤﻴﺢ )) : ﻣ ﻦ ﺍﺑﺘﻠﻴﺘُ ﻪ ﺑﺤﺒﻴﺒﺘﻴْ ﻪِ ) ﺃﻱ ﻋﻴﻨﻴْ ﻪِ ( ﻋﻮﺿ ﺘُﻪ
ﻣﻨﻬﻤﺎ ﺍﻟﺠﻨﺔَ ﴿ . (( ﻓِﺈﻧﱠﻬَﺎ ﻟَﺎَ ﺗﻌْﻤَﻰ ﺍ ْﻟﺄَﺑْﺼَﺎﺭُ ﻭََﻟﻜِﻦَ ﺗﻌْﻤَﻰ ﺍ ْﻟ ُﻘﻠُﻮﺏُ ﺍﻟﱠﺘِﻲ ﻓِ ﻲ ﺍﻟ ﺼﱡﺪُﻭﺭِ
. ﴾
ﻭﻓﻲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢٍ )) : ﺇﻥﱠ ﺍﷲ – ﻋﺰﱠ ﻭﺟﻞﱠ – ﺇﺫﺍ ﻗﺒﺾ ﺍﺑﻦ ﺍﻟﻌﺒﺪِ ﺍﻟﻤﺆﻣﻦِ
ﻗﺎﻝ ﻟﻠﻤﻼﺋﻜﺔِ : ﻗﺒﻀﺘُﻢ ﺍﺑﻦ ﻋﺒ ﺪﻱ ﺍﻟﻤ ﺆﻣﻦِ ؟ ﻗ ﺎﻟُﻮﺍ : ﻧﻌ ﻢْ . ﻗ ﺎﻝ : ﻗﺒ ﻀﺘُﻬﻢْ ﺛﻤ ﺮﺓ
ﻓﺆﺍﺩِﻩ ؟ ﻗﺎﻟﻮﺍ : ﻧﻌﻢ . ﻗﺎﻝ : ﻣﺎﺫﺍ ﻗﺎﻝ ﻋﺒ ﺪﻱ ؟ ﻗ ﺎﻟﻮﺍ : ﺣَﻤََ ﺪﻙَ ﻭﺍﺳ ﺘﺮﺟَﻊَ . ﻗ ﺎﻝ:
ﺍ ْﺑﻨُﻮﺍ ﻟﻌﺒﺪﻱ ﺑﻴﺘﺎً ﻓﻲ ﺍﻟﺠﻨﺔِ ٬ ﻭﺳﻤﱡﻮﻩ ﺑَﻴْﺖَ ﺍﻟﺤَﻤْﺪِ . (( ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ.
ﻭﻓﻲ ﺍﻷﺛﺮِ : ﻳﺘﻤﻨﱠﻰ ﺃﻧﺎﺱٌ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ ﺃﻧﱠﻬﻢُْ ﻗﺮِﺿ ﻮﺍ ﺑﺎﻟﻤﻘ ﺎﺭﺽِ ٬ ﻟﻤِ ﺎ ﻳ ﺮﻭْﻥ
ﻣﻦْ ﺣُﺴْﻦِ ﻋُﻘﺒﻰ ﻭﺛﻮﺍﺏِ ﺍﻟﻤﺼﺎﺑﻴﻦِ ﴿ . ﺇﻧﱠﻤَﺎُ ﻳﻮَﻓﱠﻰ ﺍﻟﺼﱠﺎﺑِﺮُﻭﻥَ ﺃَ ﺟْ ﺮَﻫُﻢِ ﺑ َﻐﻴْ ﺮِ ﺣِ ﺴَﺎﺏٍ
ﻋَﻠﻴْﻨَ ﺎ ﺻَ ﺒْﺮﺍً ﴿ ٬ ﴾ ﻭَﺍﺻْ ﺒِﺮْ ﻭَﻣَ ﺎ ﻋﻠَْ ﻴﻜُﻢ ﺑِﻤَ ﺎ ﺻَ ﺒَ ْﺮ ُﺗﻢْ ﴿ ٬ ﴾ ﺭَ ﱠﺑﻨَ ﺎ ﺃَﻓِْ ﺮﻍَْ ﴿ ٬ ﴾ ﺳَ ﻼَﻡٌَ
ﺻﺒِﺮْ ﺇِﻥﱠَ ﻭﻋْﺪَ ﺍﻟﻠﱠﻪِ ﺣَﻖﱞ. ﴾ ﺻَﺒْﺮُﻙَ ﺇِﻻﱠ ﺑِﺎﻟﻠّﻪِ ﴿ ٬ ﴾ ﻓَﺎ ْ
ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ )) : ﺇﻥﱠ ﻋِﻈَ ﻢَ ﺍﻟﺠ ﺰﺍءِ ﻣ ﻦْ ﻋِﻈ ﻢِ ﺍﻟ ﺒﻼءِ ٬ ﻭﺇﻥﱠ ﺍﷲ ﺇﺫﺍ ﺃﺣ ﺐﱠ
ﻗﻮﻣ ﺎً ﺍﺑ ﺘﻼﻫﻢْ ٬ ﻓﻤ ﻦْ ﺭﺿ ﻲ ﻓﻠ ﻪُ ﺍﻟﺮﱠﺿ ﺎ ٬ ﻭﻣ ﻦْ ﺳ ﺨِﻂ ﻓﻠُ ﻪ ﺍﻟ ﺴﺨﻂُ . (( ﺭﻭﺍﻩ
ﺍﻟﺘﺮﻣﺬﻱ.
ﺇﻥﱠ ﻓﻲ ﺍﻟﻤﺼﺎﺋﺐِ ﻣ ﺴﺎﺋﻞَ : ﺍﻟ ﺼﺒﺮَ ﻭﺍﻟﻘ ﺪﺭَ ﻭﺍﻷﺟ ﺮَ ٬ ﻭﻟ ﻴﻌﻠﻢِ ﺍﻟﻌﺒ ﺪُ ﺍﻥﱠ ﺍﻟ ﺬﻱ
ﺃﺧﺬ ﻫﻮ ﺍﻟﺬﻱ ﺃﻋ ﻄﻰ ٬ ﻭﺃﻥﱠ ﺍﻟﺬﻱ ﺳﻠﺐ ﻫﻮ ﺍﻟﺬﻱ ﻣﻨﺢِ ﴿ ٬ ﺇﻥﱠ ﺍﻟﻠّﻪَ ﻳَﺄْﻣُ ُﺮﻛُ ﻢْ ﺃَﻥ ﺗُ ﺆﺩﱡﻭﺍْ
ﺍﻷَﻣَﺎﻧَﺎﺕِِ ﺇﻟَﻰ ﺃَ ْﻫِﻠﻬَﺎ. ﴾
ﻭﻻﺑﺪﱠ ﻳﻮﻣﺎً ﺃﻥْ ﺗُﺮﺩﱠ ﺍﻟﻮﺩﺍﺋ ﻊُ ﻭﻣ ﺎ ﺍﻟﻤ ﺎﻝُ ﻭﺍﻷﻫﻠ ﻮﻥ ﺇﻻ
************************************ ﻭﺩِﻳﻌ ﺔٌ
ﻣﺸﺎﻫﺪ ﺍﻟﺘﻮﺣﻴﺪ
ﺇﻥﱠ ﻣﻦْ ﻣﺸﺎﻫﺪِ ﺍﻟﺘﻮﺣﻴﺪِ ﻋﻨﺪ ﺍﻷﺫﱠﻳﺔِ ) ﺍﺳﺘﻘﺒﺎﻝِ ﺍﻷﺫﻯ ﻣﻦ ﺍﻟﻨﺎﺱِ ( ﺃﻣﻮﺭﺍً:
ﺃ ﻭﻟُﻬﺎ ﻣﺸﻬﺪُ ﺍﻟ َﻌ ْﻔﻮِ : ﻭﻫﻮ ﻣﺸﻬﺪُ ﺳﻼﻣﺔِ ﺍﻟﻘﻠﺐِ ٬ ﻭﺻﻔﺎﺋﻪِ ﻭﻧﻘﺎﺋِﻪ ﻟﻤ ﻦْ ﺁﺫﺍﻙ٬
ﺨﻴْ ﺮِ ﻭﺍﻟﻨﱠﻔ ﻊِ ﻟ ﻪ ٬ ﻭﻫ ﻲ ﺩﺭﺟ ﺔ ﺃﻋﻠ ﻰ ﻭﺣﺐﱡ ﺍﻟﺨﻴﺮِ ﻭﻫﻲ ﺩﺭﺟﺔٌ ﺯﺍﺋﺪﺓٌ . ﻭﺇﻳ ﺼﺎﻝُ ﺍﻟ َ
ﻭﺃﻋﻈﻢُ ٬ ﻓﻬﻲ ﺗﺒﺪﺃ ﺑﻜﻈْﻢِ ﺍﻟ َﻐﻴْﻆِ ٬ ﻭﻫﻮ : ﺃﻥْ ﻻ ﺗُﺆﺫﻱ ﻣ ﻦْ ﺁﺫﺍﻙ ٬ ﺛ ﻢﱠ ﺍﻟﻌﻔ ﻮ ٬ ﻭﻫ ﻮ
ﺃﻥْ ﺗ ﺴﺎﻣﺤﻪُ ٬ ﻭﺃﻥْ ﺗﻐﻔ ﺮَ ﻟ ﻪ ﺯﻟﱠﺘ ﻪُ . ﻭﺍﻹﺣ ﺴﺎﻥِ ٬ ﻭﻫ ﻮ : ﺃﻥْ ﺗﺒﺎﺩﻟ ﻪ ﻣﻜ ﺎﻥ ﺍﻹﺳ ﺎءﺓِ
ﻣﻨ ﻪ ﺇﺣ ﺴﺎﻧﺎً ﻣﻨ ﻚ ﴿ ٬ ﻭَﺍ ْﻟﻜَ ﺎﻇِﻤِﻴﻦَ ﺍﻟْﻐَ ﻴْﻆَ ﻭَﺍﻟْﻌَ ﺎﻓِﻴﻦَ ﻋَ ﻦِ ﺍﻟﻨﱠ ﺎﺱِ ﻭَﺍﻟﻠّ ﻪُ ﻳُﺤِ ﺐﱡ
ﺼﻔَﺤُﻮ ﺍ. ﴾
ﻋﻠَﻰ ﺍﻟﻠﱠﻪِ ﴿ ٬ ﴾ ﻭَ ْﻟ َﻴﻌْﻔُﻮﺍَ ﻭﻟْﻴَ ْ ﺍﻟْﻤُﺤْﺴِﻨِﻴﻦَ ﴿ ٬ ﴾ ﻓَﻤَﻦَْ
ﻋﻔَﺎ ﻭَﺃَﺻْﻠَﺢََ ﻓﺄَﺟْﺮُﻩَُ
ﻭﻓ ﻲ ﺍﻷﺛ ﺮِ )) : ﺇﻥﱠ ﺍﷲ ﺃﻣﺮﻧ ﻲ ﺃﻥْ ﺃﺻِ ﻞَ ﻣ ﻦْ ﻗﻄﻌﻨ ﻲ ٬ ﻭﺃﻥْ ﺃﻋﻔ ﻮ ﻋﻤﱠ ﻦْ
ﻇﻠﻤﻨِﻲ ﻭﺃﻥْ ﺃُﻋﻄﻲ ﻣﻦْ ﺣَﺮَﻣَﻨِﻲ. ((
ﻻ ﲢﺰﻥ
150
ﻭﻣﺸﻬﺪُ ﺍﻟﻘﻀﺎءِ : ﻭﻫﻲ ﺃﻥْ ﺗﻌﻠﻢ ﺃﻧﻪ ﻣﺎ ﺁﺫﺍﻙ ﺇﻻ ﺑﻘﻀﺎءٍ ﻣﻦ ﺍﷲِ ﻭ َﻗ َﺪﺭٍ ٬ ﻓ ﺈ ﱠ
ﻥ
ﺍﻟﻌﺒﺪ ﺳﺒﺐٌ ﻣﻦ ﺍﻷﺳﺒﺎﺏِ ٬ ﻭﺃﻥﱠ ﺍﻟﻤﻘﺪﺭ ﻭﺍﻟﻘﺎﺿﻲ ﻫﻮ ﺍﷲُ ٬ ﻓﺘﺴﻠﱢ ﻢَ ﻭﺗُﺬْﻋﻦ ﻟﻤﻮﻻﻙ.
ﻭﻣﺸﻬﺪُ ﺍﻟﻜﻔﺎﺭﺓِ : ﻭﻫﻲ ﺃﻥﱠ ﻫﺬﺍ ﺍﻷﺫﻯ ﻛﻔﺎﺭﺓٌ ﻣﻦْ ﺫﻧﻮﺑﻚ ﻭﺣﻂﱞ ﻣﻦْ ﺳ ﻴﺌﺎﺗِﻚ٬
ﻻﺗِ ﻚ ٬ ﻭﺭﻓﻌ ﺔٌ ﻟ ﺪﺭﺟﺎﺗِﻚ ﴿ ٬ ﻓَﺎﻟﱠ ﺬِﻳﻦَ ﻫَ ﺎﺟَﺮُﻭﺍْ ﻭَﺃُﺧْﺮِﺟُ ﻮﺍْ ﻣِ ﻦِ ﺩﻳَ ﺎﺭِ ِﻫﻢْ ﻭﻣﺤ ﻮٌ ﻟﺰ ّ
ﺳ ﱢﻴﺌَﺎ ِﺗ ِﻬﻢْ. ﴾ ﺳﺒِﻴﻠِﻲ ﻭَﻗَﺎ َﺗﻠُﻮﺍْ ﻭَ ُﻗ ِﺘﻠُﻮﺍُْ ﻷﻛَﻔﱢﺮَﻥﱠ ﻋَ ْﻨ ُﻬﻢَْ ﻭَﺃُﻭﺫُﻭﺍْ ﻓِﻲَ
ﻣﻦ ﺍﻟﺤﻜﻤﺔِ ﺍﻟﺘﻲ ﻳﺆﺗﺎﻫﺎ ﻛﺜﻴ ﺮٌ ﻣ ﻦ ﺍﻟﻤ ﺆﻣﻨﻴﻦ ٬ ﻧَ ﺰْﻉُ ﻓﺘﻴ ﻞِ ﺍﻟﻌ ﺪﺍﻭﺓِ ﴿ ٬ ﺍﺩْﻓَ ﻊْ
ﺑِﺎﱠﻟﺘِﻲِ ﻫﻲَ ﺃَﺣْﺴَﻦَُ ﻓﺈِﺫَﺍ ﺍﻟﱠ ﺬِﻱَ ﺑﻴْﻨَ ﻚََ ﻭ َﺑﻴْﻨَ ﻪُ ﻋَ ﺪَﺍﻭَﺓٌَ ﻛَﺄﻧﱠ ﻪَُ ﻭﻟِ ﻲﱞ ﺣَﻤِ ﻴﻢٌ )) ٬ ﴾ ﺍﻟﻤ ﺴﻠﻢُ
ﻣﻦْ ﺳﻠِﻢ ﺍﻟﻤﺴﻠﻤﻮﻥ ﻣﻦْ ﻟﺴﺎﻧِﻪ ﻭﻳﺪﻩِ. ((
ﺃﻱْ : ﺃﻥَ ﺗﻠْﻘَﻰ ﻣﻦْ ﺁﺫﺍﻙ ﺑِﺒِﺸﺮ ﻭﺑﻜﻠﻤﺔٍ ﻟﻴﻨﺔٍ ٬ ﻭﺑﻮﺟﻪٍ ﻃﻠﻴﻖٍ ٬ ﻟﺘﻨﺰﻉ ﻣﻨﻪُ ﺃﺗ ﻮﻥ
ﺴﻦُِ ﺇﻥﱠ ﺍﻟﻌ ﺪﺍﻭﺓِ ٬ ﻭﺗﻄﻔ ﺊ ﻧ ﺎﺭ ﺍﻟﺨ ﺼﻮﻣِﺔ ﴿ ﻭَﻗُ ﻞ ﱢﻟ ِﻌﺒَ ﺎﺩِﻱَ ﻳﻘُﻮﻟُ ﻮﺍْ ﺍﱠﻟﺘِ ﻲ ﻫِ ﻲَ ﺃَﺣَْ
ﺰﻍَُ ﺑ ْﻴﻨَﻬُﻢْ. ﴾ ﺸﻴْﻄَﺎﻥَ ﻳَﻨ َ
ﺍﻟ ﱠ
ﺸﺮُ ﺻ ﺤﻴﻔﺔٌ ﻭﻋﻠﻴﻬ ﺎ ﺍﻟﺒِْ ﺸﺮِ ﺇﻥﱠ ﺍﻟﺤُ ﺮﱠ ﻛٌ ﻦ ﺭﻳﱢ ﻖ ﺍﻟﺒِْ
ﻋﻨ ﻮﺍﻥُ ﺷ ﻴﻤ ُﺘﻪُ
ِ ﻓﻲ ﺃﺫﻯ ﻣﻦْ ﻳﺆﺫﻳﻚ: ﻭﻣﻦْ ﻣﺸﺎﻫﺪِ ﺍﻟﺘﻮﺣﻴﺪ
ﻣﺸﻬﺪُ ﻣﻌﺮﻓﺔِ ﺗﻘﺼﻴﺮِ ﺍﻟﻨﻔﺲِ : ﻭﻫﻮ ﺍﻥﱠ ﻫﺬﺍ ﻟ ﻢ ﻳُ ﺴﻠﱠﻂِ ﻋﻠﻴ ﻚ ﺇﻻ ﺑ ﺬﻧﻮﺏٍ ﻣﻨ ﻚ
ﺻ ْﺒﺘُﻢ ﱢﻣ ْﺜَﻠﻴْﻬَ ﺎُ ﻗﻠُْ ﺘﻢَْ ﺃﻧﱠ ﻰ ﻫَ ـﺬَﺍ ﻗُ ﻞْ ﻫُ ﻮَ ﻣِ ﻦْ ﻋِﻨ ﺪِ ﺃﻧﺖَ ﴿ ٬ ﺃ َﻭﻟَﻤﱠﺎَ ﺃﺻَﺎ َﺑ ْﺘﻜُﻢ ﱡﻣﺼِﻴﺒَﺔٌ ﻗَﺪَْ ﺃ َ
ﻣﺼِﻴﺒَﺔٍَ ﻓﺒِﻤَﺎ ﻛَﺴَﺒَﺖَْ ﺃﻳْﺪِﻳ ُﻜﻢْ ﴾ ﺴ ُﻜﻢْ﴿ ٬ ﴾ ﻭَﻣَﺎَ ﺃﺻَﺎ َﺑﻜُﻢ ﻣﱢﻦ ﱡ ﺃَﻧْﻔُِ
ﻭﻫﻨ ﺎﻙ ﻣ ﺸﻬﺪٌ ﻋﻈ ﻴﻢٌ ٬ ﻭﻫ ﻮ ﻣ ﺸﻬﺪٌ ﺗﺤﻤ ﺪُ ﺍﷲ ﻋﻠﻴ ﻪِ ﻭﺗ ﺸﻜﺮُﻩ ٬ ﻭﻫ ﻮ : ﺃﻥْ
ﺟﻌﻠﻚ ﻣﻈﻠﻮﻣﺎً ﻻ ﻇﺎﻟﻤﺎً.
ﻭﺑﻌﺾُ ﺍﻟﺴﻠﻒِ ﻛ ﺎﻥ ﻳﻘ ﻮﻝُ : ﺍﻟﻠﻬ ﻢﱠ ﺍﺟﻌﻠْﻨ ﻲ ﻣﻈﻠﻮﻣ ﺎً ﻻ ﻇﺎﻟﻤ ﺎً . ﻭﻫ ﺬﺍ ﻛ ﺎﺑﻨْﻲْ
ﺁﺩﻡ ٬ ﺇﺫ ﻗﺎ ﻝ ﺧﻴﺮُﻫﻤﺎ ﴿ : ﻟَ ﺌِﻦ ﺑَ ﺴَﻄﺖَِ ﺇﻟَ ﻲﱠ ﻳََ ﺪﻙَ ﻟِﺘَﻘْ ُﺘَﻠﻨِ ﻲ ﻣَ ﺎَ ﺃﻧَ ﺎِْ ﺑﺒَﺎﺳِ ﻂٍ ﻳَ ﺪِﻱَِ ﺇﻟَﻴْ ﻚَ
َ ﻟﺄَﻗْ ُﺘﻠَﻚَِ ﺇﻧﱢﻲ ﺃَﺧَﺎﻑُ ﺍﻟﻠّﻪَ ﺭَﺏﱠ ﺍﻟْﻌَﺎﻟَﻤِﻴﻦَ. ﴾
ﻭﻫﻨﺎﻙ ﻣﺸﻬﺪٌ ﻟﻄﻴﻒٌ ﺁﺧﺮُ ٬ ﻭﻫﻮ : ﻣﺸﻬﺪُ ﺍﻟﺮﺣﻤﺔِ ﻭﻫﻮ : ﺇﻥ ﺗﺮْﺣَﻢَ ﻣ ﻦْ ﺁﺫﺍﻙ
٬ ﻓﺈﻧﻪُ ﻳ ﺴﺘﺤﻖﱡ ﺍﻟﺮﺣﻤ ﺔَ ٬ ﻓ ﺈﻥﱠ ﺇﺻ ﺮﺍﺭﻩ ﻋﻠ ﻰ ﺍﻷﺫﻯ ٬ ﻭﺟﺮﺃﺗ ﻪ ﻋﻠ ﻰ ﻣﺠ ﺎﻫﺮﺓِ ﺍﷲِ
ﺑﺄﺫﻳﺔِ ﻣﺴﻠﻢٍ : ﻳﺴﺘﺤﻖﱡ ﺃﻥ ﺗ ﺮﻕﱠ ﻟ ﻪُ ٬ ﻭﺃﻥْ ﺗﺮﺣَﻤَ ﻪُ ٬ ﻭﺃﻥْ ﺗﻨﻘ ﺬﻩ ﻣ ﻦ ﻫ ﺬﺍ )) ٬ ﺍﻧ ﺼﺮْ
ﺃﺧﺎﻙ ﻇﺎﻟﻤﺎً ﺃﻭ ﻣﻈﻠﻮﻣﺎً. ((
ﺿﻪِ ﻭﻓﻲ ﺍﺑﻨ ِﺘﻪِ ﻋﺎﺋ ﺸﺔ ٬ ﺣﻠ ﻒ ﺃﺑ ﻮ ﺑﻜ ﺮٍ ﻻ ﻭﻟﻤﱠﺎ ﺁﺫﻯ ﻣِﺴْﻄَﺢٌ ﺃﺑﺎ ﺑﻜﺮٍ ﻓﻲ ﻋِﺮْ ِ
ﻳﻨﻔﻖُ ﻋﻠﻰ ﻣﺴﻄﺢٍ ٬ ﻭﻛﺎﻥ ﻓﻘﻴﺮﺍً ﻳﻨﻔﻖُ ﻋﻠﻴﻪ ﺃﺑﻮ ﺑﻜﺮٍ ٬ ﻓﺄﻧﺰﻝ ﺍﷲَُ ﴿ : ﻭﻟَﺎَ ﻳ ْﺄ َﺗﻞُِ ﺃ ْﻭﻟُ ﻮﺍ
ﺴﻌَﺔِ ﺃَﻥُ ﻳ ْﺆﺗُﻮﺍُ ﺃﻭْﻟِﻲ ﺍ ْﻟﻘُ ْﺮﺑَﻰ ﻭَﺍﻟْﻤَ ﺴَﺎﻛِﻴﻦَ ﻭَﺍﻟْ ُﻤﻬَ ﺎﺟِﺮِﻳﻦَ ﻓِ ﻲ ﺳَ ﺒِﻴﻞِ ﻀﻞِ ﻣِﻨ ُﻜﻢْ ﻭَﺍﻟ ﱠ ﺍﻟْ َﻔ ْ
ﺤﺒﱡﻮﻥَ ﺃَﻥَ ﻳﻐْﻔِﺮَ ﺍﻟﻠﱠﻪُ ﻟَ ﻜُﻢْ . ﴾ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮٍ : ﺑﻠﻰ ﺃُﺣِ ﺐﱡ ﺼﻔَﺤُﻮﺍَ ﺃﻟَﺎ ﺗُ ِ ﺍﻟﻠﱠﻪَِ ﻭﻟْ َﻴﻌْﻔُﻮﺍَ ﻭﻟْﻴَ ْ
ﺃﻥ ﻳﻐﻔﺮَ ﺍﷲُ ﻟﻲ . ﻓﺄﻋﺎﺩ ﻟﻪ ﺍﻟﻨﻔﻘﺔ ﻭﻋﻔﺎ ﻋﻨﻪُ .
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ﺼﻦٍ ﻟﻌﻤﺮ : ﻫﻴﻪِ ﻳ ﺎ ﻋﻤ ﺮُ ؟ ﻭﺍﷲ ﻣ ﺎ ﺗﻌﻄﻴﻨ ﺎ ﺍﻟﺠَ ﺰْﻝَ ٬ ﻭﻻ ﻭﻗﺎﻝ ﻋﻴﻴﻨﻪُ ﺑﻦُ ﺣِ ْ
ﺗﺤﻜﻢُ ﻓﻴﻨﺎ ﺑﺎﻟﻌﺪْﻝِ . ﻓﻬﻢّ ﺑﻪ ﻋﻤﺮُ ٬ ﻓﻘﺎﻝ ﺍﻟﺤﺮﱡ ﺑﻦُ ﻗﻴﺲ : ﻳﺎ ﺃﻣﻴ ﺮ ﺍﻟﻤ ﺆﻣﻨﻴﻦ ٬ ﺇﻥﱠ ﺍﷲ
ﻳﻘﻮﻝ ﴿ : ﺧُﺬِ ﺍ ْﻟ َﻌ ْﻔﻮَ ﻭَﺃْﻣُ ﺮْ ﺑِ ﺎ ْﻟﻌُ ْﺮﻑِ ﻭََﺃﻋْ ﺮِﺽْ ﻋَ ﻦِ ﺍﻟْﺠَ ﺎ ِﻫﻠِﻴﻦَ ٬ ﴾ ﻗ ﺎﻝ : ﻓ ﻮﺍﷲِ ﻣ ﺎ
ﺟﺎﻭﺯﻫﺎ ﻋﻤﺮُ ٬ ﻭﻛﺎﻥ ﻭﻗﱠﻔﺎً ﻋﻨﺪ ﻛﺘﺎﺏِ ﺍﷲِ.
ﻋَﻠ ْﻴ ُﻜﻢُ ﺍ ْﻟﻴَﻮْﻡََ ﻳﻐْﻔِﺮُ ﺍﻟﻠّﻪُ ﻟَ ُﻜﻢْ ﻭَ ُﻫﻮَ ﺃَﺭْﺣَ ﻢُ ﻭﻗﺎﻝ ﻳﻮﺳُﻒُ ﺇﺧﻮ ِﺗﻪِ ﴿ : ﻗَﺎﻝَ ﻻَ ﺗَﺜْﺮَﻳﺐََ
ﺍﻟﺮﱠﺍﺣِﻤِﻴﻦَ. ﴾
ﻭﺃﻋﻠﻨﻬﺎ r ﻓﻲ ﺍﻟﻤﻸِ ﻓﻴﻤﻦْ ﺁﺫﺍﻩُ ﻭﻃﺮﺩﻩ ﻭﺣﺎﺭﺑﻪ ﻣﻦْ ﻛﻔﺎﺭِ ﻗ ﺮﻳﺶ ٬ ﻗ ﺎﻝ)) :
ﺍﺫﻫﺒُ ﻮﺍ ﻓ ﺄﻧﺘﻢُ ﺍﻟﻄﻠﻘ ﺎءُ (( ﻗﺎﻟﻬ ﺎ ﻳ ﻮﻡ ﺍﻟﻔ ﺘﺢِ ٬ ﻭﻓ ﻲِ ﺍﻟﺤ ﺪﻳﺚِ )) : ﻟ ﻴﺲ ﺍﻟ ﺸﺪﻳﺪُ
ﺑﺎﻟﺼﱡ َﺮﻋَﺔِ ٬ ﺇﻧﱠﻤﺎ ﺍﻟﺸﺪﻳﺪُ ﺍﻟﺬﻱ ﻳﻤﻠﻚُ ﻧﻔﺴﻪ ﻋﻨﺪَ ﺍﻟﻐﻀﺐِ. ((
ﻗﺎﻝ ﺍﺑﻦُ ﺍﻟﻤﺒﺎﺭﻙِ:
ﻓﻜْ ﻦ ﻟﻬ ﻢُ ﻛ ﺬﻱ ﺍﻟ ﺮﱠﺣِﻢِ ﺇﺫﺍ ﺻ ﺎﺣﺒﺖ ﻗﻮﻣ ﺎً ﺃﻫ ﻞ
ﻖِ
ﺸﻔﻴ ﻼ
ﺍﻟ ﻥِ ﺑ
ﻓﺘﺒﻘ ﻰ ﻓ ﻲ ﺍﻟﺰﻣ ﺎ ﻭﻻ ﺗﺄﺧ ﺬْ ﺑﺰﻟﱠ ﺔِ ﻛ ﻞﱢ ﻗ ﻮﻡٍُ ﻭﺩﱟ
ﺭﻓﻴ ﻖِ
ﻗﺎﻝ ﺑﻌﻀُﻬﻢ : ﻣﻮﺟﻮﺩٌ ﻓﻲ ﺍﻹﻧﺠﻴﻞ : ﺍﻏﻔﺮْ ﻟﻤﻦْ ﺃﺧﻄﺄ ﻋﻠﻴﻚ ﻣﺮﺓً ﺳﺒﻊ ﻣ ﺮﺍﺕٍ
ﻋﻠَﻰ ﺍﻟﻠﱠﻪِ﴾
ﺻﻠَﺢََ ﻓﺄَﺟْﺮُﻩَُ
ﻋﻔَﺎ ﻭََﺃ ْ
﴿ ﻣَﻦَْ
ﺃﻱْ : ﻣﻦْ ﺃﺧﻄﺄ ﻋﻠﻴﻚ ﻣﺮﺓً ﻓﻜ ﺮﱢﺭْ ﻋﻠﻴ ﻪ ﺍﻟﻌَﻔْ ﻮَ ﺳ ﺒﻊ ﻣ ﺮﺍﺕٍ ٬ ﻟﻴ ﺴﻠﻢ ﻟ ﻚ ﺩﻳﻨُ ﻚ
ﻭﻋِﺮْﺿُﻚ ٬ ﻭﻳﺮﺗﺎﺡ ﻗﻠﺒُﻚ ٬ ﻓﺈﻥﱠ ﺍﻟﻘَﺼَﺎﺹَ ﻣﻦْ ﺃﻋﺼﺎﺑِﻚ ﻭﻣﻦْ ﺩﻣِﻚ ٬ ﻭﻣ ﻦْ ﻧﻮﻣِ ﻚ
ﻭﻣﻦْ ﺭﺍﺣﺘِﻚ ﻭﻣﻦْ ﻋِﺮﺿِﻚ ٬ ﻭﻟﻴﺲ ﻣﻦ ﺍﻵﺧﺮﻳﻦ.
ﻗﺎﻝ ﺍﻟﻬﻨﻮﺩُ ﻓﻲ ﻣﺜﻞٍ ﻟﻬﻢ » : ﺍﻟﺬﻱ ﻳﻘﻬﺮُ ﻧﻔ ﺴﻪ : ﺃﺷ ﺠﻊُ ﻣ ﻦ ﺍﻟ ﺬﻱ ﻳﻔ ﺘﺢُ ﻣﺪﻳﻨ ﺔً﴿ . «
ﺣﻢََ ﺭ ﱢﺑﻲَ. ﴾
ِ ﺇﻥﱠ ﺍﻟ ﻨﱠ ْﻔﺲَ ﻷَﻣﱠﺎﺭَﺓٌ ﺑِﺎﻟﺴﱡﻮءِ ﺇِﻻﱠ ﻣَﺎ ﺭَ ِ
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ﻭﻗﻔـــﺔٌ
» ﺃﻣ ﺎ ﺩﻋ ﻮﺓُ ﺫﻱ ﺍﻟﻨ ﻮﻥِ ٬ ﻓ ﺈﻥﱠ ﻓﻴﻬ ﺎ ﻣ ﻦْ ﻛﻤ ﺎﻝِ ﺍﻟﺘﻮﺣﻴ ﺪِ ﻭﺍﻟﺘﻨﺰﻳ ﻪِ ﻟﻠ ﺮﺏﱢ ﺗﻌ ﺎﻟﻰ٬
ﻭﺍﻋﺘﺮﺍﻑِ ﺍﻟﻌﺒﺪِ ﺑﻈﻠﻤﻪِ ﻭﺫﻧﺒﻪ ٬ ﻣﺎ ﻫﻮ ﻣﻦْ ﺃﺑﻠﻎ ﺃﺩﻭﻳﺔِ ﺍﻟﻜﺮﺏِ ﻭﺍﻟﻬ ﻢﱢ ﻭﺍ ﻟﻐ ﻢﱢ ٬ ﻭﺃﺑﻠ ﻎ
ﺍﻟﻮﺳ ﺎﺋﻞِ ﺇﻟ ﻰ ﺍﷲِ ﺳ ﺒﺤﺎﻧﻪ ﻓ ﻲ ﻗ ﻀﺎءِ ﺍﻟﺤ ﻮﺍﺋﺞِ ﻓ ﺈﻥﱠ ﺍﻟﺘﻮﺣﻴ ﺪ ﻭﺍﻟﺘﻨﺰﻳ ﻪَ ﻭﺗ ﻀﻤﱠﻨﺎﻥِ
ﺇﺛﺒﺎﺕ ﻛﻞﱢ ﻛﻤﺎﻝٍ ﷲِ ٬ ﻭﺳﻠﺐ ﻛ ﻞﱢ ﻧﻘ ﺺٍ ﻭﻋﻴ ﺐٍ ﻭﺗﻤﺜﻴ ﻞٍ ﻋﻨ ﻪ . ﻭﺍﻻﻋﺘ ﺮﺍﻑُ ﺑ ﺎﻟﻈﻠﻢِ
ﻳﺘﻀ ﱠﻤﻦُ ﺇﻳﻤﺎﻥ ﺍﻟﻌﺒﺪِ ﺑﺎﻟﺸﺮﻉِ ﻭﺍﻟﺜﻮﺍﺏِ ﻭﺍﻟﻌﻘﺎﺏِ ٬ ﻭﻳُﻮﺟﺐُ ﺍﻧﻜ ﺴﺎﺭﻩ ﻭﺭﺟﻮﻋ ﻪُ ﺇﻟ ﻰ
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ﺍﷲِ ٬ ﻭﺍﺳ ﺘﻘﺎﻟﺘﻪ ﻋﺜﺮﺗ ﻪ ٬ ﻭﺍﻻﻋﺘ ﺮﺍﻑ ﺑﻌﺒﻮﺩﻳﺘ ﻪِ ﻭﺍﻓﺘﻘ ﺎﺭِﻩ ﺇﻟ ﻰ ﺭﺑﱢ ﻪ ﻓﻬﺎﻫﻨ ﺎ ﺃﺭﺑﻌ ﺔ
ﺃﻣﻮﺭٍ ﻗﺪْ ﻭﻗﻊ ﺍﻟﺘﻮﺳﱡﻞُ ﺑﻬﺎ : ﺍﻟﺘﻮﺣﻴﺪُ ٬ ﻭﺍﻟﺘﻨﺰﻳﻪُ ٬ ﻭﺍﻟﻌﺒﻮﺩﻳﺔُ ٬ ﻭﺍﻻﻋﺘﺮﺍﻑُ. «
َ ﴿ ﻭﺑَ ﺸﱢﺮِ ﺍﻟ ﺼﱠﺎﺑِﺮِﻳﻦَ { 155 } ﺍﻟﱠ ﺬِﻳﻦَ ﺇِﺫَﺍَ ﺃﺻَ ﺎﺑَ ْﺘﻬُﻢ ﻣﱡ ﺼِﻴﺒَﺔٌ ﻗَ ﺎﻟُﻮﺍِْ ﺇﻧﱠ ﺎِ ﻟﻠّ ﻪِ ﻭَِﺇﻧﱠ ـ ﺎ
ﻋﻠَ ﻴْﻬِﻢْ ﺻََ ﻠﻮَﺍﺕٌ ﻣﱢ ﻦ ﱠﺭ ﱢﺑﻬِ ﻢْ ﻭَﺭَﺣْﻤَ ﺔٌ ﻭَﺃُﻭﻟَ ـﺌِﻚَ ﻫُ ﻢُ ﺇَِﻟﻴْ ﻪِ ﺭَﺍﺟِﻌ ﻮﻥَ { 156 } ﺃُﻭﻟَ ـ ِﺌﻚََ
ﺍﻟْ ُﻤ ْﻬﺘَﺪُﻭﻥَ. ﴾
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ﺍﻋﺘﻦِ ﺑﺎﻟﻈﺎﻫﺮِ ﻭﺍﻟﺒﺎﻃﻦِ
ﺻﻔﺎءُ ﺍﻟﻨﻔﺲِ ﺑ ﺼﻔﺎءِ ﺍﻟﺜ ﻮﺏِ ٬ ﻭﻫﻨ ﺎ ﺃﻣ ﺮٌ ﻟﻄﻴ ﻒٌ ﻭﺷ ﻲءٌ ﺷ ﺮﻳﻒ ٬ ﻭﻫ ﻮ ﺃﻥﱠ
ﺑﻌ ﺾ ﺍﻟﺤﻜﻤﺎءِ ﻳﻘﻮﻝُ : ﻣﻦِ ﺍﺗﺴﺦ ﺛﻮﺑُﻪ ٬ ﺗﻜﺪﱠﺭﺕْ ﻧﻔﺴُﻪ . ﻭﻫﺬﺍ ﺃﻣﺮٌ ﻇﺎﻫﺮٌ.
ﻭﻛﺜﻴﺮٌ ﻣﻦ ﺍﻟﻨﺎﺱِ ﻳﺄﺗﻴﻪِ ﺍﻟ َﻜ َﺪﺭُ ﺑﺴﺒﺐِ ﺍﺗﺴﺎﺥ ﺛ ْﻮ ِﺑﻪِ ٬ ﺃﻭ ﺗﻐ ﱡﻴﺮِ ﻫِﻨﺪﺍ ِﻣﻪِ ٬ ﺃﻭ ﻋ ﺪﻡِ
ﺗﺮﺗﻴ ﺐِ ﻣﻜﺘﺒﺘِ ﻪِ ٬ ﺃﻭ ﺍﺧ ﺘﻼﻁِ ﺍﻷﻭﺭﺍﻕِ ﻋﻨ ﺪﻩ ٬ ﺃﻭ ﺍﺿ ﻄﺮﺍﺏِ ﻣﻮﺍﻋﻴ ﺪِﻩ ﻭﺑﺮﻧﺎﻣِﺠِ ﻪ
ﻋﺮَﻑَ ﺣﻘﻴﻘﺔ ﻫ ﺬﺍ ﺍﻟ ﺪﱢﻳﻦِ ٬ ﻋﻠ ﻢ ﺃﻧ ﻪ ﺟ ﺎء ﺍﻟﻴﻮﻣﻲﱢ ٬ ﻭﺍﻟﻜﻮﻥُ ﺑُﻨ ﻲ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡِ ٬ ﻓﻤﻦَْ
ﻟﺘﻨﻈ ﻴﻢِ ﺣﻴ ﺎﺓِ ﺍﻟﻌﺒ ﺪِ ٬ ﻗﻠﻴﻠِﻬ ﺎ ﻭﻛﺜﻴﺮِﻫ ﺎ ٬ ﺻ ﻐﻴﺮِﻫﺎ ﻭﺟﻠﻴﻠِﻬ ﺎ ٬ ﻭﻛ ﻞﱡ ﺷ ﻲءٍ ﻋﻨ ﺪﻩ
ﻃﻨَﺎ ﻓِﻲ ﺍﻟ ِﻜﺘَﺎﺏِ ﻣِﻦ ﺷَ ﻲْءٍ . ﴾ ﻭﻓ ﻲ ﺣ ﺪﻳﺚٍ ﻋﻨ ﺪ ﺍﻟﺘﺮﻣ ﺬﻱﱢ )) : ﺇﻥﱠ ﺑﺤُﺴْﺒﺎﻥٍ ﴿ ﻣﱠﺎ ﻓَﺮﱠ ْ
ﺍﷲ ﻧﻈﻴﻒٌ ﻳﺤﺐﱡ ﺍﻟﻨﻈﺎﻓﺔ. ( (
ﻭﻋﻨﺪ ﻣﺴﻠﻢٍ ﻓﻲ ﺍﻟﺼﺤﻴﺢِ )) : ﺇﻥﱠ ﺍﷲ ﺟﻤﻴﻞٌ ﻳﺤﺐﱡ ﺍﻟﺠﻤﺎﻝ. ((
ﻭﻓﻲ ﺣﺪﻳﺚٍ ﺣﺴﻦٍ )) : ﺗﺠ ﱠﻤﻠُﻮﺍ ﺣﺘﻰ ﺗﻜﻮﻧﻮﺍ ﻛﺄﻧﻜﻢْ ﺷﺎﻣﺔٌ ﻓ ﻲ ﻋﻴ ﻮﻥِ ﺍﻟﻨ ﺎﺱِ
. ((
ﻣ ﺸﻲ ﺍﻟﺠﻤ ﺎﻝِ ﺇﻟ ﻰ ﺍﻟﺠِﻤ ﺎﻝِ ﻳﻤﺸﻮﻥ ﻓﻲ ﺍﻟﺤُﻠﻞِ ﺍﻟﻤﻀﺎﻋﻒِ
ُ ﺰﱠﻝِ
ﱞ ﻋﻠ ﻰ ﺍﻟﻤ ﺴﻠﻢِ ﻭﻋﻨ ﺒ ﺪ ﺍﻟﺒﺨ ﺎﺭﻱ )) : ﺣ ﻖ ُ ﺑﺎﻟﻐ ﺴﻞِ . ﺍﻟ
ﻧ ﻡ ﺴْﺠُﻬﺎ
ﺯﺃﻭﻝُ ﺍﻟﺠﻤ ﺎﻝِ : ﺍﻻﻫﺘﻤ ﺎ
ﺃﻥْ ﻳﻐﺘﺴﻞ ﻓﻲ ﻛﻞﱢ ﺳﺒﻌﺔِ ﺃﻳﺎﻡٍ ﻳﻮﻣﺎً ٬ ﻳﻐﺴﻞُ ﻓﻴﻪ ﺭﺃﺳﻪ ﻭﺟﺴﻤﻪُ. ((
ﻫﺬﺍ ﻋﻠﻰ ﺃﻗﻞﱢ ﺗﻘﺪﻳﺮٍ . ﻭﻛﺎﻥ ﺑﻌﺾُ ﺍﻟﺼﺎﻟﺤﻴﻦ ﻳﻐﺘ ﺴﻞُ ﻛ ﻞﱠ ﻳ ﻮﻡٍ ﻣ ﺮﺓً ﻛﻌﺜﻤ ﺎﻥ
ﺴﻞٌ ﺑَﺎﺭِﺩٌ ﻭَﺷَﺮَﺍﺏٌ. ﴾ ﺑﻦِ ﻋﻔﺎﻥ ﻓﻴﻤﺎ ﻭﺭﺩ ﻋﻨﻪُ ﴿ ٬ ﻫَﺬَﺍُ ﻣﻐْﺘَ َ
ﻭﻣﻨﻬﺎ ﺧﺼﺎﻝُ ﺍﻟﻔﻄﺮﺓِ : ﻛﺈﻋﻔ ﺎءِ ﺍﻟﻠﺤﻴِ ﺔ ﻭﻗ ﺺﱢ ﺍﻟ ﺸﺎﺭﺏِ ٬ ﻭﺗﻘﻠ ﻴﻢِ ﺍﻷﻇ ﺎﻓﺮِ٬
ﻭﺃﺧ ﺬِ ﺍﻟ ﺸﻌﺮِ ﺍﻟﺰﺍﺋ ﺪِ ﻣ ﻦ ﺍﻟﺠ ﺴﻢِ ٬ ﻭﺍﻟ ﺴﻮﺍﻙِ ٬ ﻭﺍﻟﻄﱢﻴ ﺐِ ٬ ﻭﺗﺨﻠﻴ ﻞِ ﺍﻷﺳ ﻨﺎﻥِ٬
ﻭﺗﻨﻈﻴ ﻒِ ﺍﻟﻤﻼﺑ ﺲِ ٬ ﻭﺍﻻﻋﺘﻨ ﺎءِ ﺑ ﺎﻟﻤﻈﻬﺮِ ٬ ﻓ ﺈﻥﱠ ﻫ ﺬﺍ ﻣﻤ ﺎ ﻳﻮﺳﱢ ﻊُ ﺍﻟ ﺼﺪﺭ ﻭﻳﻔ ﺴﺢُ
ﺍﻟﺨﺎﻃﺮ . ﻭﻣﻨﻬﺎ ﻟُﺒﺲُ ﺍﻟﺒﻴﺎﺽِ )) ٬ ﺍﻟﺒﺴﻮﺍ ﺍﻟﺒﻴﺎﺽ ٬ ﻭﻛﻔﱢ ﻨﻮﺍ ﻓﻴﻪ ﻣﻮﺗﺎﻛﻢْ. ((
ﻳُﺤﻴّ ﻮﻥ ﺑﺎﻟﺮﱠﻳْﺤ ﺎﻥِ ﻳ ﻮﻡ ﺭﻗ ﺎﻕُ ﺍﻟﻨﻌ ﺎﻝِ ﻃﻴّﺒ ﺎً
ﺍﻟ ﺴﺒﺎﺳِﺐِ ﺣُﺠُ ﺰﺍﺗُﻬﻢ
ﻻ ﲢﺰﻥ
153
ﻭﻗﺪ ﻋﻘﺪ ﺍﻟﺒﺨﺎﺭﻱﱡ ﺑﺎﺏ : ﻟﺒﺲِ ﺍﻟﺒﻴﺎﺽِ )) : ﺇﻥﱠ ﺍﻟﻤﻼﺋﻜﺔ ﺗﻨﺰﻝُ ﺑﺜﻴﺎﺏٍ ﺑﻴﺾٍ
ﻋﻠﻴﻬﻢْ ﻋﻤﺎﺋﻢُ ﺑِﻴﺾٌ. ((
ﻭﻣﻨﻬﺎ ﺗﺮﺗﻴﺐُ ﺍﻟﻤﻮﺍﻋﻴﺪِ ﻓﻲ ﺩﻓﺘﺮٍ ﺻﻐﻴﺮٍ ٬ ﻭﺗﻨﻈﻴﻢُ ﺍﻟﻮﻗ ﺖِ ٬ ﻓ ﻮﻗ ﺖٌ ﻟﻠﻘ ﺮﺍءﺓِ٬
ﻭﻭﻗﺖٌ ﻟﻠﻌﺒﺎﺩﺓِ ٬ ﻭﻭﻗﺖٌ ﻟﻠﻤﻄﺎﻟﻌﺔِ ٬ ﻭﻭﻗﺖٌ ﻟﻠﺮﺍﺣﺔِ ﴿ ٬ ﻟ ُﻜﻞﱢ ﺃَﺟَﻞٍِ ﻛﺘَﺎﺏٌ ﴿ ٬ ﴾ ﻭَﺇِﻥ ﻣﱢﻦ
ﺷﻲْءٍ ﺇِﻻﱠ ﻋِﻨﺪَﻧَﺎ ﺧَﺰَﺍﺋِﻨُﻪُ ﻭَﻣَﺎُ ﻧﻨَﺰﱢﻟُﻪُ ﺇِﻻﱠ ﺑِﻘَﺪَﺭٍ ﻣﱠﻌْﻠُﻮﻡٍ . ﴾ َ
ﻓﻲ ﻣﻜﺘﺒﺔِ ﺍﻟﻜﻮﻧﺠﺮﺱِ ﻟﻮﺣﺔٌ ﻣﻜﺘﻮﺏٌ ﻋﻠﻴﻬﺎ : ﺍﻟﻜﻮﻥُ ﺑُﻨﻲ ﻋﻠﻰ ﺍﻟﻨﻈ ﺎ ﻡِ . ﻭﻫ ﺬﺍ
ﺻﺤﻴﺢٌ ٬ ﻓﻔﻲ ﺍﻟﺸﺮﺍﺋﻊِ ﺍﻟﺴﻤﺎﻭﻳﺔِ ﺍﻟﺪﻋﻮﺓُ ﺇﻟﻰ ﺍﻟﺘﻨﻈﻴﻢِ ﻭﺍﻟﺘﻨﺴﻴﻖِ ﻭﺍﻟﺘﺮﺗﻴﺐِ ٬ ﻭﺃﺧﺒ ﺮ
– ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ – ﺃﻥﱠ ﺍﻟﻜ ﻮﻥ ﻟ ﻴﺲ ﻟﻬْ ﻮﺍً ﻭﻻ ﻋﺒﺜ ﺎً ٬ ﻭﺃﻧ ﻪ ﺑﻘ ﻀﺎءٍ ﻭﻗ ﺪﺭٍ ٬ ﻭﺃﻧ ﻪ
ﺑﺘﺮﺗﻴ ﺐ ﻭﺑﺤُ ﺴﺒﺎﻥٍ ﴿ : ﺍﻟ ﺸﱠﻤْﺲُ ﻭَﺍ ْﻟﻘَﻤَ ﺮُ ﺑِﺤُ ﺴْﺒَﺎﻥٍ ﴿ . ﴾ ﻟَ ﺎ ﺍﻟ ﺸﱠ ْﻤﺲُ ﻳَﻨ َﺒﻐِ ﻲَ ﻟﻬَ ﺎ ﺃَﻥ
ﺴﺒَﺤُﻮﻥَ ﴿ . ﴾ ﻭَﺍﻟْﻘَﻤَ ﺮَ ﻗَ ﺪﱠ ْﺭﻧَﺎﻩُ ﺗُﺪْﺭِﻙَ ﺍ ْﻟﻘَﻤَﺮََ ﻭﻟَﺎ ﺍﻟﻠﱠ ْﻴﻞُ ﺳَﺎﺑِﻖُ ﺍﻟﻨﱠﻬَ ﺎﺭَِ ﻭﻛُ ﻞﱞ ﻓِ ﻲَ ﻓﻠَ ﻚٍ ﻳَْ
ﺤﻮْﻧَ ﺎ ﺁﻳَ ﺔَ ﺟ َﻌ ْﻠﻨَ ﺎ ﺍﻟﻠﱠﻴْ ﻞَ ﻭَﺍﻟ ﱠﻨﻬَ ﺎﺭَ ﺁ َﻳﺘَْ ﻴﻦِ ﻓَﻤَ َ
ﻣَﻨَﺎ ِﺯﻝَ ﺣَﺘﱠﻰ ﻋَﺎﺩَ ﻛَﺎ ْﻟﻌُﺮْﺟُﻮﻥِ ﺍ ْﻟﻘَﺪِﻳﻢِ ﴿ . ﴾ ﻭَ َ
ﺴﻨِﻴﻦَ ﻀﻼً ﻣﱢ ﻦ ﱠﺭ ﱢﺑﻜُ ﻢَْ ﻭِﻟ َﺘ ْﻌﻠَﻤُ ﻮﺍْ ﻋَ ﺪَﺩَ ﺍﻟ ﱢ ﺟ ﻌَﻠْﻨَﺎ ﺁﻳَﺔَ ﺍﻟ ﱠﻨﻬَﺎﺭُِ ﻣ ْﺒﺼِﺮَﺓًِ ﻟﺘَ ْﺒ َﺘﻐُ ﻮﺍْ ﻓَْ
ﺍﻟﱠﻠ ْﻴﻞِ ﻭَ َ
ﺧَﻠ ْﻘﻨَ ﺎ
ﻃﻼً﴿ . ﴾ ﻭَﻣَﺎَ ﺼ ْﻠﻨَﺎﻩُ ﺗَ ْﻔﺼِﻴﻼً ﴿ . ﴾ ﺭَ ﱠﺑﻨَﺎ ﻣَﺎ ﺧَﻠَﻘْﺖَ ﻫَﺬﺍ ﺑَﺎ ِ ﺷﻲْءٍَ ﻓ ﱠ ﻭَﺍﻟْﺤِﺴَﺎﺏََ ﻭ ُﻛﻞﱠَ
ﺍﻟﺴﱠﻤَﺎء ﻭَﺍ ْﻟﺄَﺭْﺽَ ﻭَﻣَﺎَ ﺑ ْﻴﻨَﻬُ ﻤَﺎ ﻟَﺎﻋِﺒِﻴﻦََ { 16 } ﻟﻮْ ﺃَﺭَﺩْﻧَ ﺎ ﺃَﻥ ﻧﱠﺘﱠﺨِ ﺬََ ﻟﻬْ ﻮﺍً ﻟﱠﺎﺗﱠﺨَْ ﺬﻧَﺎﻩُ ﻣِ ﻦ
ﻋﻠِﻴﻦَ. ﴾ ﻟﱠﺪُﻧﱠﺎ ﺇِﻥُ ﻛﻨﱠﺎ ﻓَﺎ ِ
َ ﴿ ﻭﻗُﻞِ ﺍﻋْ َﻤﻠُﻮﺍْ: ﴾
ﻛ ﺎﻥ ﺣﻜﻤ ﺎءُ ﺍﻟﻴﻮﻧ ﺎﻥِ ﺇﺫﺍ ﺃﺭﺍﺩُﻭﺍ ﻣﻌﺎﻟﺠ ﺔ ﺍﻟﻤ ﺼﺎﺏِ ﺑﺎﻷﻭﻫ ﺎﻡِ ﻭﺍﻟﻘﻠ ﻖ
ﻭﺍﻷﻣﺮﺍﺽِ ﺍﻟﻨﻔﺴﻴﺔِ : ﻳﺠﺒﺮﻭﻧﻪُ ﻋﻠﻰ ﺍﻟﻌﻤﻞِ ﻓﻲ ﺍﻟﻔﻼﺣﺔ ﻭ ﺍﻟﺒﺴﺎﺗﻴﻦ ٬ ﻓﻤﺎ ﻳﻤﺮﱡ ﻭﻗ ﺖٌ
ﻗﺼﻴﺮ ﺇﻻ ﻭﻗﺪ ﻋ ﺎﺩﺕ ﺇﻟﻴ ﻪ ﻋﺎﻓﻴﺘ ﻪ ﻭﻃﻤﺄﻧﻴﻨﺘ ﻪ ﴿ ٬ ﻓَﺎﻣْ ﺸُﻮﺍ ﻓِ ﻲ ﻣَﻨَﺎﻛِ ِﺒﻬَ ﺎ ﴿ ٬ ﴾ ﻭَﻗُ ﻞِ
ﺍﻋْ َﻤﻠُﻮﺍْ. ﴾
ﺇﻥﱠ ﺃﻫﻞ ﺍﻷﻋﻤﺎﻝِ ﺍﻟﻴﺪﻭﻳِﺔ ﻫﻢْ ﺃﻛﺜُﺮ ﺍﻟﻨﺎﺱِ ﺭﺍﺣﺔً ﻭﺳﻌﺎﺩﺓً ﻭﺑﺴْﻄﺔ ﺑ ﺎﻝٍ ٬ﻭﺍﻧﻈ ﺮْ
ﺇﻟ ﻰ ﻫ ﺆﻻءِ ﺍﻟﻌﻤﱠ ﺎﻝِ ﻛﻴ ﻒ ﻳﻤﻠﻜ ﻮﻥ ﻣ ﻦْ ﺍﻟﺒ ﺎﻝِ ﻭﻗ ﻮﺓِ ﺍﻷ ﺟ ﺴﺎﻡِ ٬ ﺑ ﺴﺒﺐِ ﺣ ﺮﻛﺘِﻬﻢْ
ﻭﻧﺸﺎﻃِﻬﻢْ ﻭﻣﺰﺍﻭﻻﺗِﻬﻢْ )) ٬ ﻭﺃﻋﻮﺫُ ﺑﻚ ﻣﻦ ﺍﻟﻌﺠْﺰِ ﻭﺍﻟﻜﺴﻞِ. ((
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ﺍﻟﺘْﺠِﺊ ﺇﻟﻰ ﺍﷲ
ﺍﷲُ : ﻫﻮ ﺍﻻﺳﻢ ﺍﻟﺠﻠﻴﻞُ ﺍﻟﻌﻈﻴﻢُ ٬ ﻫﻮ ﺃﻋﺮﻑُ ﺍﻟﻤﻌﺎﺭﻑِ ٬ ﻓﻴ ﻪ ﻣﻌﻨ ﻰً ﻟﻄﻴ ﻒٌ٬
ﻗﻴﻞ : ﻫﻮِ ﻣﻦْ ﺃَﻟﻪَ ٬ ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺄ ﻟﻬُﻪُ ﺍﻟﻘﻠﻮﺏُ ٬ ﻭﺗﺤﺒﱡﻪ ٬ ﻭﺗﺴﻜﻦُ ﺇﻟﻴﻪ ٬ ﻭﺗﺮﺿ ﻰ ﺑ ﻪِ
ﻭﺗﺮﻛﻦُ ﺇﻟﻴﻪِ ٬ ﻭﻻ ﻳﻤﻜﻦُ ﻟﻠﻘﻠﺐِ ﺃﺑﺪﺍً ﺃﻥ ﻳﺴﻜﻦ ﺃﻭ ﻳﺮﺗﺎﺡ ﺃﻭ ﻳﻄﻤﺌﻦﱠ ﻟﻐﻴ ﺮﻩِ ﺳ ﺒﺤﺎﻧﻪ٬
ﻻ ﲢﺰﻥ
154
ﻭﻟﺬﻟﻚ ﻋﻠّﻢ r ﻓﺎﻃﻤﺔ ﺍﺑﻨﺘﻪُ ﺩﻋﺎء ﺍﻟﻜﺮْﺏِ )) : ﺍﷲُ ٬ ﺍﷲُ ﺭﺑﻲ ﻻ ﺃﺷ ﺮﻙُ ﺑ ﻪ ﺷ ﻴﺌﺎً((
ﺧ ْﻮﺿِِ ﻬﻢَْ ﻳ ْﻠ َﻌﺒُ ﻮﻥَ ﴿ ٬ ﴾ ﻭَﻫُ ﻮَ . ﻭﻫ ﻮ ﺣ ﺪﻳﺚٌ ﺻ ﺤﻴﺢٌ ﴿ ٬ ﻗُ ﻞِ ﺍﻟﻠّ ﻪُ ﺛُ ﻢﱠ ﺫَ ﺭْﻫُ ﻢْ ﻓِ ﻲَ
ﻋﺒَ ﺎﺩِﻩِ ﴿ ٬ ﴾ ﺍﻟﻠﱠ ﻪُ ﻟَﻄِﻴ ﻒٌِ ﺑ ِﻌﺒَ ﺎﺩِﻩِ ﴿ ٬ ﴾ ﻭَﻣَ ﺎ ﻗَ ﺪَﺭُﻭﺍ ﺍﻟﻠﱠ ﻪَ ﺣَ ﻖﱠ ﻗَ ﺪْﺭِﻩِ ﺍﻟْﻘَ ﺎﻫِﺮُ ﻓَ ﻮْﻕَِ
ﻄ ِﻮﻳﱠ ﺎﺕٌ ﺑِﻴَﻤِﻴﻨِ ﻪِ ﺳُ ﺒْﺤَ ﺎﻧَﻪُ
ﻀﺘُﻪُ ﻳَْ ﻮﻡَ ﺍ ْﻟ ِﻘﻴَﺎﻣَ ﺔِ ﻭَﺍﻟ ﺴﱠﻤﺎﻭَﺍﺕُ ﻣَ ْ
ﻭَﺍﻟْ ﺄَﺭْﺽُ ﺟَﻤِﻴﻌ ﺎًَ ﻗﺒَْ
ﺠﻞﱢِ ﻟﻠْﻜُﺘُﺐِِ ﴿ ٬ ﴾ ﺇﻥﱠ ﺍﻟﻠﱠ ﻪَﻄﻲﱢ ﺍﻟﺴﱢ ِ ﻄﻮِﻱ ﺍﻟﺴﱠﻤَﺎء ﻛَ َ َ ﻭ َﺗﻌَﺎﻟَﻰ ﻋَﻤﱠﺎ ﻳُﺸْ ِﺮﻛُﻮﻥَ ْ ﴿ ٬ ﴾ ﻭﻡَ ﻧَ ْ
ﻳُﻤْﺴِﻚُ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍ ْﻟﺄَﺭْﺽَ ﺃَﻥ ﺗَﺰُﻭﻟَﺎ. ﴾
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ﻋﻠﻴﻪِ ﺗﻮﻛﱠﻠْﺖُ
ﻭﻣﻦْ ﺃﻋﻈﻢِ ﻣﺎ ﻳُﻀﻔﻲ ﺍﻟﺴﻌﺎﺩﺓ ﻋ ﻠﻰ ﺍﻟﻌﺒﺪِ ﺭﻛﻮ ُﻧﻪُ ﺇﻟﻰ ﺭﺑﱢ ﻪ ٬ ﻭﺗﻮ ﱡﻛﻠُ ﻪ ﻋﻠﻴ ﻪِ٬
ﻭﺍﻛﺘﻔ ﺎﺅﻩ ﺑﻮﻻﻳﺘ ﻪِ ﻭﺭﻋﺎﻳﺘ ﻪِ ﻭﺣﺮﺍﺳ ﺘﻪِ ﴿ ٬ ﻫَ ﻞْ ﺗَ ْﻌﻠَ ﻢُ ﻟَ ﻪُ ﺳَ ﻤِ ّﻴﺎًِ ﴿ ٬ ﴾ ﺇﻥﱠ ﻭَِﻟﻴﱢ ـﻲَ ﺍﻟﻠّ ﻪُ
ﺍﻟﱠﺬِﻱ ﻧَﺰﱠﻝَ ﺍ ْﻟ ِﻜﺘَﺎﺏَ ﻭَﻫُﻮََ ﻳﺘَ َﻮﻟﱠﻰ ﺍﻟﺼﱠﺎﻟِﺤِﻴﻦَ ﴿ ٬ ﴾ ﺃَﻻِ ﺇﻥﱠ ﺃَ ْﻭِﻟﻴَ ﺎء ﺍﻟﻠّ ﻪِ ﻻَ ﺧَْ ﻮﻑٌَ
ﻋﻠَ ﻴْ ِﻬﻢْ
ﻭَﻻَ ﻫُﻢْ ﻳَﺤْ َﺰﻧُﻮﻥَ. ﴾
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ﺃﺟﻤﻌُﻮﺍ ﻋﻠﻰ ﺛﻼﺛﺔٍ
ﻃﺎﻟﻌﺖُ ﺍﻟﻜﺘﺐ ﺍﻟﺘﻲ ﺗﻌﺘﻨﻲ ﺑﻤﺴﺄﻟﺔِ ﺍﻟﻘﻠﻖِ ﻭﺍﻻﺿﻄﺮﺍﺏِ ٬ ﺳ ﻮﺍءٌ ﻛﺎﻧ ﺖْ ﻟ ﺴﻠﻔِﻨﺎ
ﻣﻦ ﻣﺤﺪﱢﺛﻴﻦ ﻭﺃﺩﺑﺎء ﻭﻣﺮﺑﱢﻴﻦ ﻭﻣﺆﺭﱢﺧﻴﻦ ﺃﻭ ﻟﻐﻴﺮِﻫﻢْ ﻣ ﻊ ﺍﻟﻨ ﺸﺮﺍﺕِ ﻭﺍﻟﻜﺘ ﺐِ ﺍﻟ ﺸﺮﻗﻴﺔِ
ﻭﺍﻟﻐﺮﺑﻴﺔِ ﻭﺍﻟﻤﺘﺮ ﺟﻤﺔِ ٬ ﻭﺍﻟ ﺪﻭﺭﻳﺎﺕِ ﻭﺍﻟﻤﺠ ﻼﱠﺕِ ٬ ﻓﻮﺟ ﺪﺕُ ﺍﻟﺠﻤﻴ ﻊ ﻣﺠﻤﻌ ﻴﻦ ﻋﻠ ﻰ
ﺛﻼﺛﺔِ ﺃﺳﺲِ ﻟﻤﻦْ ﺃﺭﺍﺩ ﺍﻟﺸﻔﺎء ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻧﺸﺮﺍﺡ ﺍﻟﺼﺪﺭِ ٬ ﻭﻫﻲ:
ﺍﻷﻭﻝُ : ﺍﻻﺗ ﺼﺎﻝُ ﺑ ﺎﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ٬ ﻭﻋﺒﻮﺩﻳﺘُ ﻪ ٬ ﻭﻃﺎﻋﺘُ ﻪ ﻭﺍﻟﻠﺠ ﻮءُ ﺇﻟﻴ ﻪ٬
ﻭﻫﻲ ﻣﺴﺄﻟﺔُ ﺍﻹﻳﻤﺎﻥِ ﺍﻟﻜﺒﺮﻯ ﴿ ٬ ﻓَﺎﻋْﺒُﺪْﻩُ ﻭَﺍﺻْﻄَﺒِﺮِْ ﻟ ِﻌﺒَﺎ ﺩَﺗِﻪِ . ﴾
ﺍﻟﺜﺎﻧﻲ : ﺇﻏ ﻼﻕُ ﻣﻠ ﻒﱢ ﺍﻟﻤﺎﺿ ﻲ ٬ ﺑﻤﺂﺳ ﻴﻪِ ﻭﺩﻣﻮﻋِ ﻪ ٬ ﻭﺃﺣﺰﺍﻧِ ﻪ ﻭﻣ ﺼﺎ ِﺋﺒِﻪ٬
ﻭﺁﻻﻣِﻪ ﻭﻫﻤﻮﻣِﻪ ٬ ﻭﺍﻟﺒﺪءِ ﺑﺤﻴﺎﺓٍ ﺟﺪﻳﺪﺓٍ ﻣﻊ ﻳﻮﻡٍ ﺟﺪﻳﺪٍ.
ﺍﻟﺜﺎﻟ ﺚُ : ﺗ ﺮْﻙُ ﺍﻟﻤ ﺴﺘﻘﺒﻞِ ﺍﻟﻐﺎﺋ ﺐِ ٬ ﻭﻋ ﺪﻡُ ﺍﻻﺷ ﺘﻐﺎﻝِ ﺑ ﻪِ ﻭﺍﻻﻧﻬﻤ ﺎﻙُ ﻓﻴ ﻪِ٬
ﻭﺗﺮﻙُ ﺍﻟﺘﻮﻗﻌﺎﺕِ ﻭﺍﻻﻧﺘﻈﺎﺭﺍﺕِ ﻭﺍﻟﺘﻮﺟﱡﺴﺎﺕِ ٬ ﻭﺇﻧﱢﻤﺎ ﺍﻟﻌﻴﺶُ ﻓﻲ ﺣﺪﻭﺩِ ﺍﻟﻴﻮﻡِ ﻓَﺤَﺴْﺐُ
.
ﻗ ﺎﻝ ﻋﻠ ﻲﱞ : ﺇﻳﱠ ﺎﻛﻢْ ﻭﻃ ﻮﻝ ﺍﻷﻣ ﻞِ ٬ ﻓﺈﻧﱠ ﻪُ ﻳﻨْ ﺴِﻲ ﴿ ٬ ﻭَ َ
ﻇﻨﱡ ﻮﺍَ ﺃ ﱠﻧﻬُ ﻢِْ ﺇَﻟﻴْﻨَ ﺎ ﻟَ ﺎ
ﺟﻌُﻮﻥَ. ﴾ ﻳُﺮْ َ
ﺇﻳﱠ ﺎﻙ ﻭﺗ ﺼﺪﻳﻖ ﺍﻷﺭﺍﺟﻴ ﻒِ ﻭﺍﻟ ﺸﺎﺋﻌﺎﺕِ ٬ ﻓ ﺈﻥﱠ ﺍﷲ ﻗ ﺎﻝ ﻋ ﻦْ ﺃﻋﺪﺍﺋِ ﻪ﴿ :
ﻋَﻠﻴْﻬِﻢْ. ﴾
ﺻﻴْﺤَﺔٍَ
ﻳَﺤْﺴَﺒُﻮﻥَُ ﻛﻞﱠَ
ﻻ ﲢﺰﻥ
155
ﻭﻋﺮﻓ ﺖُ ﺃﻧﺎﺳ ﺎً ﻣ ﻦْ ﺳ ﻨﻮﺍﺕٍ ﻋﺪﻳ ﺪﺓٍ ٬ ﻭﻫ ﻢْ ﻳﻨﺘﻈ ﺮﻭﻥ ﺃﻣ ﻮﺭﺍً ﻭﻣ ﺼﺎﺋﺐ
ﻭﺣﻮﺍﺩﺙ ﻭﻛﻮﺍﺭﺙ ﻟﻢْ ﺗﻘﻊْ ٬ ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﻳُﺨﻮﱢﻓﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻭﻏﻴ ﺮﻫﻢ ﻣﻨﻬ ﺎ ٬ﻓ ﺴﺒﺤﺎﻥ
ﻋﻴْ ﺸَﻬﻢْ !! ﻭ َﻣﺜَ ﻞُ ﻫ ﺆﻻءِ ﻛﺎﻟ ﺴﺠﻴﻦِ ﺍﻟﻤﻌ ﺬﱠﺏِ ﻋﻨ ﺪ ﺍﻟ ﺼﻴﻨﻴﻴﻦ ٬ ﻓ ﺈﻧﻬﻢْ ﺍﷲ ﻣ ﺎ ﺃﻧﻜ ﺪَُ
ﻳﺠﻌﻠﻮﻧ ﻪ ﺗﺤ ﺖ ﺃﻧﺒ ﻮﺏٍ ﻳﻘﻄُ ﺮُ ﻋﻠ ﻰ ﺭﺃﺳِ ﻪِ ﻗﻄ ﺮﺓً ﻣ ﻦ ﺍﻟﻤ ﺎءِ ﻓ ﻲ ﺍﻟﺪﻗﻴﻘ ﺔِ ﺍﻟﻮﺍﺣ ﺪﺓِ٬
ﻓﻴﺒﻘﻰ ﻫﺬﺍ ﺍﻟﺴﺠﻴﻦُ ﻳﻨﺘﻈﺮُ ﻛﻞﱠ ﻗﻄﺮﺓٍ ﺛﻢﱠ ﻳﺼﻴﺒُﻪ ﺍﻟﺠﻨﻮﻥُ ٬ ﻭﻳﻔﻘﺪُ ﻋﻘﻠﻪ . ﻭﻗ ﺪْ ﻭﺻ ﻒ
ﺨﻔﱠ ﻒُ ﻋَْ ﻨﻬُﻢ ﻣﱢ ﻦْ ﻋَ ﺬَﺍ ِﺑﻬَﺎ٬ ﴾ ﺍﷲُ ﺃﻫﻞ ﺍﻟﻨﺎﺭِ ﻓﻘﺎﻝ ﴿ : ﻟَﺎُ ﻳ ْﻘﻀَﻰَ
ﻋَﻠ ْﻴ ِﻬﻢَْ ﻓﻴَﻤُﻮﺗُﻮﺍَ ﻭﻟَﺎ ﻳُ َ
ﻏﻴْﺮَﻫَﺎ. ﴾ ﺟﻠُﻮﺩﺍًَ ﴿ ﻟَﺎ ﻳَﻤُﻮﺕُ ﻓِﻴﻬَﺎَ ﻭﻟَﺎ ﻳَ ﺤْﻴﻰُ ﴿ ٬ ﴾ ﻛﻠﱠﻤَﺎَ ﻧﻀِﺠَﺖُْ
ﺟﻠُﻮﺩُ ُﻫﻢْ ﺑَ ﱠﺪﻟْﻨَﺎ ُﻫﻢُْ
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ﺃﺣِﻞْ ﻇﺎﻟﻤﻚ ﻋﻠﻰ ﺍﷲ
ﻭﻋﻨ ﺪ ﺍﷲِ ﺗﺠﺘﻤُ ﻊ ﺇﻟ ﻰ ﺍﻟ ﺪﱠﻳﺎﻥِ ﻳ ﻮﻡ ﺍﻟﺤ ﺸْﺮِ
ُ ﻓﻴ ﻡُﻪِ ﺍﻷﻭﻟ ﻴﻦ ﺼﻮ ُ ﺍ ﷲ ﺍﻟﺨ
ﻀﻲً ﺃﻧ ﻪُ ﻳﻨﺘﻈ ﺮُ ﻳﻮﻣ ﺎً ﻳﺠﻤ ﻊ ً ﻭﻋ ﺪْﻻ ﻧﻤ
ﻭﻳﻜﻔ ﻲ ﺍﻟﻌﺒ ﺪ ﺇﻧ ﺼﺎﻓﺎ
ﻭﺍﻵﺧﺮﻳﻦ ٬ ﻻ ﻇﻠﻢ ﻓﻲ ﺫﻟﻚ ﺍﻟﻴﻮﻡِ ٬ ﻭﺍﻟﺤﻜﻢُ ﻫﻮ ﺍﷲُ ﻋﺰﱠ ﻭﺟﻞﱠ ٬ ﻭﺍﻟﺸﻬﻮﺩُ ﺍﻟﻤﻼﺋﻜﺔُ
ﻈﻠَ ﻢَُ ﻧﻔْ ﺲٌ ﺷَ ﻴْﺌﺎً ﻭَﺇِﻥ ﻛَ ﺎﻥَِ ﻣ ْﺜﻘَ ﺎﻝَ َ ﴿ ٬ ﻭ َﻧﻀَﻊُ ﺍﻟْﻤَ ﻮَﺍﺯِﻳﻦَ ﺍﻟْﻘِ ﺴْﻂَِ ﻟﻴَْ ﻮﻡِ ﺍ ْﻟ ِﻘﻴَﺎﻣَ ﺔَِ ﻓﻠَ ﺎ ﺗُ ْ
ﺳﺒِﻴﻦَ. ﴾ ﺣﺒﱠﺔٍ ﻣﱢﻦْ ﺧَﺮْ َﺩﻝٍَ ﺃ َﺗﻴْﻨَﺎ ﺑِﻬَﺎ ﻭَ َﻛﻔَﻰِ ﺑﻨَﺎ ﺣَﺎ ِ َ
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ﻛﺴﺮﻯ ﻭﻋﺠﻮﺯٍ
ﺫﻛﺮ ﺑُﺰﺭ ﺟﻤﻬﺮُ ﺣﻜﻴﻢُ ﻓ ﺎﺭﺱ : ﺃﻥﱠ ﻋﺠ ﻮﺯﺍً ﻓﺎﺭﺳ ﻴﺔً ﻛ ﺎﻥ ﻋﻨ ﺪﻫﺎ ﺩﺟ ﺎﺝٌ ﻓ ﻲ
ﻛﻮﺥٍ ﻣﺠﺎﻭﺭٍ ﻟﻘﺼﺮِ ﻛﺴﺮﻯ ﺍﻟﺤﺎﻛﻢِ ٬ ﻓﺴﺎﻓﺮﺕْ ﺇﻟﻰ ﻗﺮﻳﺔٍ ﺃﺧ ﺮﻯ ٬ ﻓﻘﺎﻟ ﺖْ : ﻳ ﺎ ﺭﺏﱢ
ﺃﺳﺘﻮﺩﻋُﻚ ﺍﻟﺪﺟﺎﺝ . ﻓﻠﻤﱠﺎ ﻏﺎﺑﺖْ ٬ ﻋﺪﺍ ﻛﺴﺮﻯ ﻋ ﻠﻰ ﻛﻮﺧِﻬﺎ ﻟﻴﻮﺳﻊ ﻗ ﺼْﺮﻩ ﻭﺑ ﺴﺘﺎﻧﻪُ
٬ ﻓ ﺬﺑﺢ ﺟﻨ ﻮﺩُﻩ ﺍﻟ ﺪﺟﺎﺝ ٬ ﻭﻫ ﺪﻣُﻮﺍ ﺍﻟﻜ ﻮﺥ ٬ ﻓﻌ ﺎﺩﺕِ ﺍﻟﻌﺠ ﻮﺯُ ﻓﺎﻟﺘﻔﺘ ﺖْ ﺇﻟ ﻰ ﺍﻟ ﺴﻤﺎءِ
ﻭﻗﺎﻟﺖْ : ﻳﺎ ﺭﺏّ ٬ ﻏﺒﺖُ ﺃﻧﺎ ﻓﺄﻳﻦ ﺃﻧﺖ ! ﻓﺄﻧﺼﻔﻬﺎ ﺍﷲُ ﻭﺍﻧﺘﻘﻢ ﻟﻬﺎ ٬ ﻓﻌ ﺪﺍ ﺍﺑ ﻦُ ﻛ ﺴﺮﻯ
ﺨﻮﱢﻓُﻮ َﻧﻚَ ﺑِﺎﻟﱠ ﺬِﻳﻦَ ﺷﻪِ ﴿ . ﺃََﻟ ْﻴﺲَ ﺍﻟﻠﱠﻪُ ﺑِﻜَﺎﻑٍ
ﻋَﺒْﺪَﻩَُ ﻭﻳُ َ ﻋﻠﻰ ﺃﺑﻴﻪ ﺑﺎﻟﺴﻜﻴﻦِ ﻓَ َﻘﺘَﻠﻪُ ﻋﻠﻰ ﻓﺮﺍ ِ
ﻣِﻦ ﺩُﻭﻧِﻪِ ٬ ﴾ ﻟﻴﺘﻨﺎ ﺟﻤﻴﻌﺎً ﻧﻜﻮﻥُ ﻛﺨ ْﻴﺮَﻱ ﺍﺑﻨﻲ ﺁﺩﻡ ﺍﻟﻘﺎﺋﻞِ ﴿ : ﻟَ ﺌِﻦ ﺑَ ﺴَﻄﺖَِ ﺇﻟَ ﻲﱠ ﻳََ ﺪﻙَ
ِ ﻟﺘَﻘْ ُﺘَﻠﻨِ ﻲ ﻣَ ﺎ ﺃَﻧَ ﺎِْ ﺑﺒَﺎﺳِ ﻂٍ ﻳَ ﺪِﻱَِ ﺇﻟَﻴْ ﻚََ ﻟﺄَﻗْ ُﺘﻠَ ﻚَ )) . ﴾ ﻛ ﻦْ ﻋﺒ ﺪ ﺍﷲِ ﺍﻟﻤﻘﺘ ﻮﻝ ٬ ﻭﻻ ﺗﻜ ﻦْ
ﻋﺒ ﺪ ﺍﷲ ﺍﻟﻘﺎﺗ ﻞ ٬ (( ﺇﻥﱠ ﻋﻨ ﺪ ﺍﻟﻤ ﺴﻠﻢِ ﻣﺒ ﺪﺃ ﻭﺭﺳ ﺎﻟﺔً ﻭﻗ ﻀﻴﺔً ﺃﻋﻈ ﻢُ ﻣ ﻦ ﺍﻻﻧﺘﻘ ﺎﻡِ
ﻭﺍﻟﺘﺸﻔﻲ ﻭﺍﻟﺤِ ْﻘﺪِ ﻭﺍﻟﻜﺮﺍﻫﻴﺔِ.
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ﻣُﺮَﻛﱠﺐُ ﺍﻟﻨﻘْﺺِ ﻗﺪ ﻳﻜﻮﻥُ ﻣُﺮَﻛﱠﺐَ ﻛﻤﺎﻝٍ
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ﺧﻴْ ﺮٌ ﱠﻟﻜُ ﻢْ . ﴾ ﺑﻌ ﺾُ ﺍﻟﻌﺒ ﺎﻗﺮﺓِ ﺷ ﻘﱡ ﻮﺍ ﻃ ﺮﻳﻘﻬﻢ ﺴﺒُﻮﻩُ ﺷَﺮّﺍً ﱠﻟﻜُﻢَ ﺑﻞْ ﻫُ ﻮََ ﴿ ﻟَﺎ ﺗَﺤْ َ
ﺑﺼﻤﻮﺩٍ ﻹﺣﺴﺎﺳِﻬﻢ ﺑﻨﻘﺺٍ ﻋﺎﺭﺽٍ ٬ ﻓﻜﺜﻴﺮٌ ﻣ ﻦ ﺍﻟﻌﻠﻤ ﺎءِ ﻛ ﺎﻧﻮﺍ ﻣ ﻮﺍﻟﻲ ٬ ﻛﻌﻄ ﺎءٍ٬
ﻭﺳﻌﻴﺪِ ﺑﻦ ﺟُﺒﻴْﺮٍ ٬ ﻭﻗَﺘَﺎ ﺩَﺓَ ٬ ﻭﺍﻟﺒﺨﺎﺭﻱﱢ ٬ ﻭﺍﻟﺘﺮﻣﺬﻱﱢ ٬ ﻭﺃﺑﻲ ﺣﻨﻴﻔﺔ.
ﻭﻛﺜﻴﺮٌ ﻣﻦْ ﺃﺫﻛﻴﺎءِ ﺍﻟﻌ ﺎﻟﻢِ ﻭﺑﺤ ﻮﺭِ ﺍﻟ ﺸﺮﻳﻌﺔِ ﺃﺻ ﺎﺑﻬُﻢ ﺍﻟﻌﻤ ﻰ ٬ ﻛ ﺎﺑﻦ ﻋﺒ ﺎﺱٍ٬
ﻭﻗﺘﺎﺩﺓ ٬ ﻭﺍﺑﻦِ ﺃﻡﱢ ﻣﻜﺘﻮﻡ ٬ ﻭﺍﻷﻋﻤﺶِ ٬ ﻭﻳﺰﻳﺪِ ﺑﻦِ ﻫﺎﺭﻭﻥ.
ﻭﻣ ﻦ ﺍﻟﻌﻠﻤ ﺎء ﺍﻟﻤﺘ ﺄﺧﺮﻳﻦ : ﺍﻟ ﺸﻴﺦُ ﻣﺤﻤ ﺪُ ﺑ ﻦُ ﺇﺑ ﺮﺍﻫﻴﻢ ﺁﻝ ﺍﻟ ﺸﻴﺦ ٬ ﻭﺍﻟ ﺸﻴﺦُ
ﻋﺒﺪُﺍﷲِ ﺑﻦُ ﺣﻤﻴﺪ ٬ ﻭﺍﻟﺸﻴﺦُ ﻋﺒ ﺪُﺍﻟﻌﺰﻳﺰِ ﺑ ﻦُ ﺑ ﺎﺯٍ . ﻭﻗ ﺮﺃﺕُ ﻋ ﻦ ﺃﺫﻛﻴ ﺎء ﻭﻣﺨﺘ ﺮﻋﻴﻦ
ﻋﺮَﺏٍ ﻛﺎﻥ ﺑﻬﻢْ ﻋﺎﻫﺎﺕٌ ٬ ﻓﻬﺬﺍ ﺃﻋﻤﻰ ٬ ﻭﺫﺍﻙ ﺃﺻﻢﱡ ﻭﺁﺧ ﺮُ ﺃﻋ ﻮﺝُ ٬ ﻭﺛ ﺎﻥٍ ﻭﻋﺒﺎﻗﺮﺓٍَ
ﻣُﻘْﻌ ﺪٌ ٬ ﻭﻣ ﻊ ﺫﻟ ﻚ ﺃﺛﱠ ﺮﻭﺍ ﻓ ﻲ ﺍﻟﺘ ﺎﺭﻳﺦ ٬ ﻭﺃﺛﱠ ﺮﻭﺍ ﻓ ﻲ ﺣﻴ ﺎﺓِ ﺍﻟﺒ ﺸﺮﻳﺔِ ﺑ ﺎﻟﻌﻠﻮﻡِ
ﺠﻌَﻞ ﱠﻟﻜُﻢْ ﻧُﻮﺭﺍً ﺗَﻤْﺸُﻮﻥَ ﺑِﻪِ. ﴾
ﻭﺍﻻﺧﺘﺮﺍﻋﺎﺕِ ﻭﺍﻟﻜﺸﻮﻑِ ﴿ . ﻭَﻳَ ْ
ﻟﻴﺴﺖِ ﺍﻟﺸﻬﺎﺩﺓُ ﺍﻟﻌﻠﻤﻴﺔُ ﺍﻟﺮﺍﻗﻴﺔُ ﻛﻞﱠ ﺷﻲءٍ ٬ ﻻ ﺗﻬﺘﻢﱠ ﻭﻻ ﺗﻐﺘﻢﱠ ﻭﻻ ﺗ ﻀِﻖْ ﺫﺭْﻋ ﺎً
ﻷﻧﻚ ﻟﻢ ﺗﻨﻞِ ﺍﻟ ﺸﻬﺎﺩﺓ ﺍﻟﺠﺎﻣﻌﻴ ﺔ ٬ ﺃﻭ ﺍﻟﻤﺎﺟ ﺴﺘﻴﺮ ٬ ﺃﻭ ﺍﻟ ﺪﻛﺘﻮﺭﺍﻩ ٬ ﻓﺈﻧﻬ ﺎ ﻟﻴ ﺴﺖْ ﻛ ﻞﱡ
ﺷ ﻲء ٬ ﺑﺈﻣﻜﺎﻧِ ﻚ ﺃﻥْ ﺗ ﺆﱢﺛﺮَ ﻭﺃﻥْ ﺗﻠﻤ ﻊ ﻭﺃﻥْ ﺗﻘ ﺪّﻡ ﻟﻸﻣ ﺔِ ﺧﻴ ﺮﺍً ﻛﺜﻴ ﺮﺍً ٬ ﻭﻟ ﻮْ ﻟ ﻢْ ﺗﻜ ﻦْ
ﺻﺎﺣﺐ ﺷﻬﺎﺩﺓٍ ﻋﻠﻤﻴ ﺔٍ . ﻛ ﻢْ ﻣ ﻦْ ﺭﺟ ﻞٍ ﺷ ﻬﻴﺮٍ ﺧﻄﻴ ﺮٍ ﻧ ﺎﻓﻊٍ ﻻ ﻳ ﺤﻤ ﻞُ ﺷ ﻬﺎﺩﺓً ٬ ﺇﻧﻤ ﺎ
ﺷﻖﱠ ﻃﺮﻳﻘﻪ ﺑ ﻌﺼﺎﻣ ﱠﻴ ِﺘﻪِ ﻭﻃﻤﻮﺣِﻪ ﻭﻫ ﱠﻤﺘِﻪ ﻭﺻﻤﻮﺩِ ﻩ . ﻧﻈﺮﺕُ ﻓﻲ ﻋ ﺼﺮِﻧﺎ ﺍﻟﺤﺎﺿ ﺮِ
ﻓﺮﺃﻳﺖُ ﻛﺜﻴﺮﺍً ﻣﻦ ﺍﻟﻤﺆﺛﱢﺮﻳﻦ ﻓﻲ ﺍﻟﻌﺎﻟﻢِ ﺍﻟﺸﺮﻋﻲ ﻭﺍﻟﺪﻋﻮﺓِ ﻭﺍﻟﻮﻋﻲ ﻭﺍﻟﺘﺮﺑﻴ ﺔِ ﻭﺍﻟﻔﻜ ﺮِ
ﻭﺍﻷﺩﺏِ ٬ ﻟﻢ ﻳﻜﻦْ ﻋﻨﺪﻫﻢْ ﺷﻬﺎﺩﺍﺕٌ ﻋﺎﻟﻤﻴﺔٌ ٬ ﻣﺜﻞُ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﺑﺎﺯِ ٬ ﻭﻣﺎﻟﻚِ ﺑﻦِ ﻧﺒﻲﱟ٬
ﻭﺍﻟﻌﻘﺎﺩِ ٬ ﻭﺍﻟﻄﻨﻄﺎﻭﻱ ٬ ﻭﺃﺑﻲ ﺯﻫﺮﺓ ٬ ﻭﺍﻟﻤﻮﺩﻭﺩﻱﱢ ﻭﺍﻟﻨﺪﻭﻱﱢ ٬ ﻭﺟﻤﻊٍ ﻛﺜﻴﺮٍ.
ﻭﺩﻭﻧﻚ ﻋﻠﻤﺎء ﺍﻟﺴﻠﻒِ ٬ ﻭﺍﻟﻌﺒﺎﻗﺮﺓ ﺍﻟﺬﻳﻦ ﻣﺮﱡﻭﺍ ﻓﻲ ﺍﻟﻘﺮﻭﻥِ ﺍﻟﻤﻔﻀﱠﻠﺔِ.
ﻭﻋﻠﱠﻤﺘْ ﻪُ ﺍﻟﻜ ﺮﱠ ﻭﺍﻹﻗ ﺪﺍﻣﺎ ﻧﻔ ﺲُ ﻋ ﺼﺎﻡٍ ﺳ ﻮﱠﺩﺕْ
ﺼﺎﻣﺎُ ﺍﻟ ﺪﻛﺎﺗﺮﺓِ ﻓ ﻲ ﺍﻟﻌ ﺎﻟﻢِ ﻃ ﻮﻻً ﻭﻋﺮﺿ ﺎً ﴿ ٬ ﻫَ ﻞْ ﻚ ﺁﻻﻑِ
ﻋ ﻰ ﺍﻟ ﻀﺪﱢ ﻣ ﻦْ ﺫﻟ
ﻭﻋﻠ
ﺗُﺤِﺲﱡِ ﻣﻨْﻬُﻢ ﱢﻣﻦْ ﺃَﺣَﺪٍَ ﺃﻭْ ﺗَ ﺴْﻤَﻊُ ﻟَﻬُ ﻢِْ ﺭﻛْ ﺰﺍً . ﴾ ﺍﻟﻘﻨﺎﻋ ﺔَُ ﻛﻨْ ﺰٌ ﻋﻈ ﻴﻢٌ ٬ ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ
ﺍﻟﺼﺤﻴﺢِ )) : ﺍﺭﺽ ﺑﻤﺎ ﻗﺴﻢ ﺍﷲُ ﻟﻚَ ﺗ ُﻜﻦْ ﺃﻏﻨﻰ ﺍﻟﻨﺎﺱِ. ((
ﺧﻠِﻚ ٬ ﺑﻤﺮْﻛﺒِ ﻚ ٬ ﺑﺄﺑﻨﺎﺋِ ﻚ ٬ ﺑﻮﻇﻴﻔﺘِ ﻚ ٬ ﺗﺠ ﺪِ ﺍﻟ ﺴﻌﺎﺩﺓ ﺍﺭﺽْ ﺑﺄﻫﻠِ ﻚ ٬ ﺑ ﺪ ْ
ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ.
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) : ﺍﻟﻐِﻨﻰ ﻏِﻨﻰ ﺍﻟﻨﻔﺲِ. ((
ﻭﻟ ﻴﺲ ﺑﻜﺜ ﺮﺓِ ﺍﻟﻌ ﺮﺽِ ﻭﻻ ﺑ ﺎﻷﻣﻮﺍﻝِ ﻭﺑﺎﻟﻤﻨ ﺼﺐِ ٬ﻟﻜ ﻦﱠ ﺭﺍﺣ ﺔ ﺍﻟ ﻨﻔﺲِ٬
ﻭﺭﺿﺎﻫﺎ ﺑﻤﺎ ﻗَﺴَﻢَ ﺍﷲ.
ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ ﺍﻟ ﺼﺤﻴﺢِ )) : ﺇﻥﱠ ﺍﷲ ﻳﺤ ﺐﱡ ﺍﻟﻌﺒ ﺪ ﺍﻟﻐﻨ ﻲﱠ ﺍﻟﺘﻘ ﻲﱠ ﺍﻟﺨﻔ ﻲﱠ. ((
ﻭﺣﺪﻳﺚِ )) : ﺍﻟﻠﻬﻢﱠ ﺍﺟﻌﻞْ ﻏﻨﺎﻩ ﻓﻲ ﻗﻠﺒِﻪِ. ((
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ﻗﺎﻝ ﺃﺣﺪُﻫﻢ : ﺭﻛﺒﺖُ ﻣﻊ ﺻﺎﺣﺐِ ﺳﻴﺎﺭﺓٍ ﻣﻦ ﺍﻟﻤﻄﺎﺭِ ٬ ﻣﺘﻮﺟّﻬﺎً ﺇﻟﻰ ﻣﺪﻳﻨﺔٍ ﻣﻦ
ﺍﻟﻤﺪﻥِ ٬ ﻓﺮﺃﻳﺖُ ﻫﺬﺍ ﺍﻟﺴﺎﺋﻖ ﻣﺴﺮﻭﺭﺍً ﺟﺬِﻻً ٬ ﺣﺎﻣﺪﺍً ﷲِ ﻭﺷﺎﻛﺮﺍً ٬ ﻭﺫﺍﻛ ﺮﺍً ﻟﻤ ﻮﻻﻩُ٬
ﻓﺴﺄﻟُﻪ ﻋﻦ ﺃﻫﻠِﻪ ﻓﺄﺧﺒﺮﻧﻲ ﺃﻥﱠ ﻋﻨﺪﻩ ﺃﺳﺮﺗﻴﻦ ٬ ﻭﺃﻛﺜﺮ ﻣﻦْ ﻋ ﺸﺮﺓِ ﺃﺑﻨ ﺎءٍ ٬ ﻭﺩﺧﻠُ ﻪُ ﻓ ﻲ
ﺍﻟ ﺸﻬﺮِ ﺛﻤﺎﻧﻤﺎﺋ ﺔِ ﺭﻳ ﺎﻝٍ ﻓَﺤَ ﺴْﺐُ ٬ ﻭﻋﻨ ﺪﻩ ﻏُ ﺮﻑٌ ﻗﺪﻳﻤ ﺔٌ ﻳ ﺴﻜﻨُﻬﺎ ﻫ ﻮ ﻭﺃﻫﻠُ ﻪ ٬ ﻭﻫ ﻮ
ﻣﺮ ﺗﺎﺡ ﺍﻟﺒﺎﻝِ ٬ ﻷﻧﻪُ ﺭﺍﺽٍ ﺑﻤﺎ ﻗَﺴَ ﻢَ ﺍﷲُ ﻟﻪُ.
ﻗ ﺎﻝ : ﻓﻌﺠﺒ ﺖُ ﺣﻴﻨﻤ ﺎ ﻗﺎﺭﻧ ﺖُ ﺑ ﻴﻦ ﻫ ﺬﺍ ﻭﺑ ﻴﻦ ﺃﻧ ﺎﺱٍ ﻳﻤﻠﻜ ﻮﻥُ ﻣﻠﻴ ﺎﺭﺍﺕٍ ﻣ ﻦ
ﺍﻷﻣ ﻮﺍﻝِ ﻭﺍﻟﻘ ﺼﻮﺭِ ﻭﺍﻟ ﺪﻭﺭِ ٬ ﻭﻫ ﻢْ ﻳﻌﻴ ﺸﻮﻥ ﺿ ﻨْﻜﺎً ﻣ ﻦ ﺍﻟﻤﻌﻴ ﺸﺔِ ٬ ﻓﻌﺮﻓ ﺖُ ﺃﻥ
ﺍﻟﺴﻌﺎﺩﺓ ﻟﻴﺴﺖْ ﻓﻲ ﺍﻟﻤﺎﻝِ.
ﺧﺒَ ﺮَ ﺗ ﺎﺟﺮٍ ﻛﺒﻴ ﺮٍ ٬ ﻭﺛ ﺮﻱﱟ ﺷ ﻬﻴﺮٍ ﻋﻨ ﺪﻩُ ﺁﻻﻑُ ﺍﻟﻤﻼﻳ ﻴﻦ ﻭﻋ ﺸﺮﺍﺕُ ﻋﺮﻓ ﺖَُ
ﺨﻠُﻖِ ٬ ﺷﺮﺱ ﺍﻟﺘﻌﺎﻣﻞِ ﺛﺎﺋﺮ ﺍﻟﻄﺒﻊ ٬ ﻛﺎﺳﻒ ﺍﻟﺒ ﺎﻝِ ﺍﻟﻘﺼﻮﺭِ ﻭﺍﻟﺪﻭﺭِ ٬ ﻭﻛﺎﻥَ ﺿﻴﱢﻖ ﺍﻟ ُ
٬ ﻣﺎﺕ ﻓﻲ ﻏﺮﺑﺔٍ ﻋﻦْ ﺃﻫﻠِ ﻪ ٬ ﻷﻧ ﻪُ ﻟ ﻢ ﻳَ ﺮْﺽَ ﺑﻤ ﺎ ﺃﻋﻄ ﺎﻩُ ﺍﷲُ ﺇﻳ ﺎﻩ ﴿ ٬ ﺛُ ﻢﱠ ﻳَﻄْﻤَ ﻊَُ ﺃﻥْ
ﺃَﺯِﻳﺪََ { 15 } ﻛﻠﱠﺎ ﺇِﻧﱠﻪُ ﻛَﺎﻥَ ﻟِﺂﻳَﺎ ِﺗﻨَﺎ ﻋَﻨِﻴﺪﺍً. ﴾
ﺨﻠُ ﻮ ﺑﻨﻔ ﺴِﻪ ﻓ ﻲ ﺍﻟ ﺼﺤﺮﺍءِ٬ ﻣﻦْ ﻣ ﻌﺎﻟﻢِ ﺭﺍﺣ ﺔِ ﺍﻟﺒ ﺎﻝِ ﻋﻨ ﺪ ﺍﻟﻌﺮﺑ ﻲﱢ ﺍﻟﻘ ﺪﻳﻢِ ﺃﻥْ ﻳَ ْ
ﻭﻳﻨﻔﺮﺩ ﻋﻦِ ﺍﻷﺣﻴﺎءِ ٬ ﻳﻘﻮﻝُ ﺃﺣﺪُﻫﻢ:
ﻭﺻ ﻮﱠﺕ ﺇﻧ ﺴﺎﻥٌ ﻓﻜِ ﺪْﺕُ ﺃﻃِﻴ ﺮُ ﻋ ﻮﻯ ﺍﻟ ﺬﺋﺐُ ﻓﺎﺳﺘﺄﻧ ﺴﺖُ ﺑﺎﻟ ﺬﺋﺐِ ﺇﺫْ
ﻋ ﻮﻯ ﻭﻗﺎﻝ ﺳﻔﻴﺎﻥُ ﺍﻟﺜﻮﺭﻱﱠ : ﻭ ِﺩﺩْﺕُ ﺃﻧ ﻲ ﻓ ﻲ ﺷِ ﻌْﺐٍ
ﻭﻗﺪ ﺧﺮﺝ ﺃﺑﻮﱟ ﺫﺭ ﺇﻟﻰ ﺍﻟﺮﺑﺬﺓِ.
ﻣ ﻦ ﺍﻟ ﺸﱢﻌﺎﺏِ ﻻ ﻳﻌﺮﻓُﻨ ﻲ ﺃﺣ ﺪٌ ! ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ )) : ﻳُﻮﺷِ ﻚُ ﺃﻥْ ﻳﻜ ﻮﻥ ﺧَﻴْ ﺮَ ﻣ ﺎ ِﻝ
ﺍﻟﻤﺴﻠﻢِ : ﻏَ َﻨﻢٌ ﻳﺘﺒﻊُ ﺑﻬﺎ ﻣﻮﺍﻗﻊ ﺍﻟﻘﻄﺮِ ﻭﺷﻌﻒ ﺍﻟﺠﺒﺎﻝِ ٬ ﻭﻳﻔﺮﱡ ﺑﺪﻳﻨِﻪ ﻣﻦ ﺍﻟﻔِﺘﻦِ. ((
ﻓ ﺈﺫﺍ ﺣ ﺼﻠﺖِ ﺍﻟﻔ ﺘﻦُ ﻛ ﺎﻥ ﺍﻷﺳ ﻠﻢُ ﻟﻠﻌﺒ ﺪِ ﺍﻟﻔ ﺮﺍﺭ ﻣﻨﻬ ﺎ ٬ ﻛﻤ ﺎ ﻓﻌ ﻞ ﺍﺑ ﻦُ ﻋُﻤ ﺮَ
ٍ ﻭﻣﺤﻤﺪُ ﺑﻦُ ﻣﺴﻠﻤﺔ ﻟﻤﺎ ﻗُﺘِﻞ ﻋﺜﻤﺎﻥُ. ﻭﺃﺳﺎﻣﺔُ ﺑﻦُ ﺯﻳﺪ
ﺼ ْﺪﺭِ ﺇﻻ ﺑﺴﺒﺐِ ﺑُﻌْ ﺪِﻫﻢ ﻋ ﻦِ ﻋَﺮﻓْﺖُ ﺃﻧﺎﺳﺎً ﻣﺎ ﺃﺻﺎﺑﻬﻢُ ﺍﻟﻔ ْﻘﺮُ ﻭﺍﻟﻜﺪﺭُ ﻭﺿﻴِﻖُ ﺍﻟ ﱠ
ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ ٬ ﻓﺘﺠﺪُ ﺃﺣﺪﻫﻢ ﻛﺎﻥ ﻏﻨﻴّﺎً ﻭﺭﺯ ُﻗﻪُ ﻭﺍﺳﻌﺎً ٬ ﻭﻫﻮ ﻓ ﻲ ﻋﺎﻓﻴ ﺔٍ ﻣ ﻦْ ﺭﺑﱢ ﻪ٬
ﻭﻓ ﻲ ﺧﻴ ﺮٍ ﻣ ﻦْ ﻣ ﻮﻻﻩ ٬ ﻓ ﺄﻋﺮﺽ ﻋ ﻦْ ﻃﺎﻋِ ﺔ ﺍﷲِ ٬ ﻭﺗﻬ ﺎﻭﻥ ﺑﺎﻟ ﺼ ﻼﺓِ ٬ ﻭﺍﻗﺘ ﺮﻑ
ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏِ ٬ ﻓﺴﻠﺒَﻪ ﺭﺑﱡﻪ ﻋﺎﻓﻴﺔ ﺑﺪﻧِﻪ ٬ ﻭَﺳَ َﻌﺔَِ ﺭﺯْ ِﻗﻪِ ٬ ﻭﺍﺑﺘﻼﻩُ ﺑﺎﻟﻔ ْﻘﺮِ ﻭﺍﻟﻬﻢﱢ ﻭﺍﻟﻐ ﻢﱢ
﴿ ﻭَ َﻣﻦَْ ﺃﻋْﺮَﺽَ ﻋَﻦِ ﺫﻛْ ﺮِﻱ ﻓَِ ﺈﻥﱠ ٬ ﻓﺄﺻﺒﺢ ﻣﻦْ ﻧﻜﺪٍ ﺇﻟﻰ ﻧَﻜَﺪٍ ٬ ﻭﻣﻦْ ﺑﻼءٍ ﺇﻟﻰ ﺑﻼءٍ ٬
ﺣﺘﱠ ﻰ ﻋﻠَ ﻰ ﻗَْ ﻮﻡٍَ ﻟَﻪَُ ﻣﻌِﻴﺸَﺔً ﺿَﻨﻜﺎًَ ﴿ ٬ ﴾ ﺫﻟِ ﻚَ ﺑَِ ﺄﻥﱠ ﺍﻟﻠّ ﻪَ ﻟَ ﻢْ ﻳَ ﻚُ ﻣُﻐَﻴﱢ ﺮﺍً ﱢﻧﻌْﻤَ ﺔًَ ﺃ ْﻧﻌَ َﻤﻬَ ﺎَ
ﺴ ِﻬﻢْ ٬ ﴾ ﻭﻗﻮﻟ ﻪ ﺗﻌ ﺎﻟﻰ ﴿ : ﻭَﻣَ ﺎَ ﺃﺻَ ﺎ َﺑﻜُﻢ ﻣﱢ ﻦ ﻣﱡ ﺼِﻴﺒَﺔٍ ﻓَﺒِﻤَ ﺎ ﻛَ ﺴَﺒَﺖْ ُ ﻳ َﻐﻴﱢ ﺮُﻭﺍْ ﻣَ ﺎِ ﺑﺄَﻧﻔُِ
ﻋﻠَ ﻰ ﺍﻟﻄﱠﺮِﻳﻘَ ﺔِ ﻟَﺄَﺳْ ﻘَ ْﻴﻨَﺎ ﻫُﻢ ﻣﱠ ﺎء ﺃَﻳْ ﺪِﻳﻜُﻢَْ ﻭ َﻳ ْﻌﻔُ ﻮ ﻋَ ﻦ ﻛَﺜِﻴ ﺮٍ﴿ ٬ ﴾ ﻭَ ﺃَﻥَ ﺃﻟﱠ ﻮِ ﺍﺳَْ ﺘﻘَﺎﻣُﻮﺍَ
ﻏَﺪَﻗﺎً.﴾
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ﻭﺩِﺩﺕُ ﺃﻥﱠ ﻋﻨﺪﻱ ﻭﺻﻔﺔً ﺳﺤﺮﻳﱠﺔ ﺃﻟﻘﻴﻬﺎ ﻋﻠﻰ ﻫﻤﻮﻣ ﻚ ﻭﻏﻤﻮﻣِ ﻚ ﻭﺃﺣﺰﺍﻧِ ﻚ٬
ﻓﺈﺫﺍ ﻫﻲ ﺗﻠْﻘﻒُ ﻣﺎ ﻳﺄﻓِﻜﻮﻥ ٬ ﻟﻜﻦِْ ﻣﻦْ ﺃﻳﻦ ﻟﻲ ؟ ! ﻭﻟﻜﻦْ ﺳﻮﻑ ﺃﺧﺒﺮُﻙ ﺑﻮﺻ ﻔﺔٍ ﻃﺒﻴﱠ ﺔٍ
ﻣﻦْ ﻋﻴﺎﺩﺓِ ﻋﻠﻤﺎءِ ﺍﻟﻤﱠﻠﺔِ ﻭﺭﻭﱠﺍﺩ ﺍﻟﺸﱠﺮﻳﻌﺔِ ٬ ﻭﻫﻲ : ﺍﻋﺒﺪِ ﺍﻟﺨﺎﻟﻖ ٬ ﻭﺍﺭﺽ ﺑ ﺎﻟﺮﺯﻕِ٬
ﺼﺮِ ﺍﻷﻣﻞ . ﺍﻧﺘﻬﻰ. ﻭﺳﻠّﻢْ ﺑﺎﻟﻘﻀﺎءِ ٬ ﻭﺍﺯﻫﺪْ ﻓﻲ ﺍﻟﺪﱡﻧﻴﺎ ٬ ﻭﻗ ﱠ
ﻋﺠﺒﺖُ ﺍﻟﻌﺎﻟِﻢ ﻧﻔﺴﺎﻧﱟﻲ ﺷﻬﻴﺮٍ ﺃﻣﺮﻳﻜﻲﱟ ٬ ﺍﺳﻤُﻪُ ) ﻭﻟﻴﻢ ﺟﺎﻳﻤﺲ ٬ ( ﻫﻮ ﺃﺑﻮ ﻋﻠِﻢ
ﺍﻟﻨﻔﺲِ ﻋﻨﺪﻫﻢ ٬ ﻳﻘﻮﻝُ : ﺇﻧﻨﺎ ﻧﺤﻦُ ﺍﻟﺒﺸﺮُ ﻧﻔﻜﱢﺮُ ﻓﻴﻤﺎ ﻻ ﻧﻤﻠﻚُ ٬ ﻭﻻ ﻧﺸﻜﺮُ ﺍﷲ ﻋﻠﻰ ﻣ ﺎ
ﻧﻤﻠﻚُ ٬ ﻭﻧﻨﻈﺮُ ﺇﻟﻰ ﺍﻟﺠﺎﻧﺐِ ﺍﻟﻤﺄﺳﻮﻱﱢ ﺍﻟﻤﻈﻠ ﻢِ ﻓ ﻲ ﺣﻴﺎﺗِﻨ ﺎ ٬ ﻭﻻ ﻧﻨﻈ ﺮُ ﺇﻟ ﻰ ﺍﻟﺠﺎﻧ ﺐ
ﺍﻟﻤﺸْﺮﻕِ ﻓﻴﻬﺎ ٬ ﻭﻧﺘﺤﺴﱠﺮُ ﻋﻠﻰ ﻣ ﺎ ﻳﻨﻘ ﺼُﻨﺎ ٬ ﻭﻻ ﻧ ﺴﻌﺪُ ﺑﻤ ﺎ ﻋﻨ ﺪﻧﺎ ﴿ ٬ ﻟَ ﺌِﻦ ﺷَ ﻜَ ْﺮ ُﺗﻢْ
ﻷَﺯِﻳ َﺪ ﱠﻧ ُﻜﻢْ )) ٬ ﴾ ﻭﺃﻋﻮﺫُ ﺑﺎﷲِ ﻣﻦْ ﻧﻔﺲٍ ﻻ ﺗَﺸْﺒَﻊُ. ((
ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ )) : ﻣ ﻦْ ﺃﺻ ﺒﺢ ﻭﺍﻵﺧ ﺮﺓُ ﻫﻤﱡ ﻪ ٬ ﺟﻤ ﻊ ﺍﷲُ ﺷ ﻤﻠﻪ ٬ ﻭﺟَﻌَ ﻞَ
ﻏﻨﺎﻩ ﻓﻲ ﻗﻠﺒِﻪ ٬ ﻭﺃﺗﺘْﻪ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻲ ﺭﺍﻏﻤﺔٌ ٬ ﻭﻣﻦْ ﺃﺻﺒﺢ ﻭﺍﻟ ﺪﻧﻴﺎ ﻫﻤﱡ ﻪ ٬ ﻓ ﺮﱠﻕ ﺍﷲُ
ﻋﻠﻴﻪِ ﺷﻤﻠﻪ ٬ ﻭﺟﻌﻞََ ﻓﻘْﺮَﻩُ ﺑﻴﻦ ﻋ ْﻴ َﻨﻴْﻪ ٬ ﻭﻟﻢ ﻳﺄﺗِﻪ ﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ﺇﻻﱠ ﻣ ﺎٌ ﻛﺘِ ﺐ ﻟ ﻪ﴿ . ((
ﺧﻠَﻖَ ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍ ْﻟﺄَﺭْﺽَ ﻭَﺳَﺨﱠﺮَ ﺍﻟ ﺸﱠ ْﻤﺲَ ﻭَ ﺍ ْﻟﻘَﻤَ ﺮََ ﻟ َﻴﻘُ ﻮُﻟﻦﱠ ﺍﻟﻠﱠ ﻪُ
ﺳَﺄﻟْ َﺘﻬُﻢ ﱠﻣﻦَْ
َ ﻭَﻟﺌِﻦَ
َ ﻓَﺄﻧﱠﻰُ ﻳﺆْﻓَﻜُﻮﻥَ. ﴾
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ﻭﺃﺧﻴﺮﺍً ﺍﻋﺘﺮﻓُﻮﺍ
) ﺳﺨﺮﻭﻑ ( ﻋﺎﻟﻢٌ ﺭﻭﺳ ﻲٌ ٬ ﻧُﻔِ ﻲ ﺇﻟ ﻰ ﺟﺰﻳ ﺮﺓِ ﺳ ﻴﺒﻴﺮﻳﺎ ٬ ﻷﻓﻜ ﺎﺭِﻩ ﺍﻟﻤﺨﺎﻟﻔٍ ﺔ
ﻟﻺﻟﺤﺎﺩِ ٬ ﻭﺍﻟﻜﻔﺮِ ﺑﺎﷲِ ٬ ﻓﻜﺎﻥ ﻳُﻨﺎﺩﻱ ﺃﻥﱠ ﻫﻨﺎﻙ ﻗﻮﺓً ﻓﺎﻋﻠ ﺔً ﻣ ﺆﺛﺮﺓً ﻓ ﻲ ﺍﻟﻌ ﺎﻟﻢِ ﺧ ﻼﻑ
ﻣﺎ ﻳﻘﻮﻟُﻪ ﺍﻟﺸﻴﻮﻋﻴﱡﻮﻥ : ﻻ ﺇﻟﻪ ٬ ﻭﺍﻟﺤﻴﺎﺓُ ﻣ ﺎﺩﺓٌ . ﻭﻣﻌﻨ ﻰ ﻫ ﺬﺍ : ﺃﻥﱠ ﺍﻟﻨﻔ ﻮﺱ ﻣﻔﻄ ﻮﺭﺓٌ
ﻋَﻠ ْﻴﻬَﺎ. ﴾ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪِ ﴿ . ﻓِﻄْﺮَﺓَ ﺍﻟﻠﱠﻪِ ﺍﻟﱠﺘِﻲ ﻓَﻄَﺮَ ﺍﻟﻨﱠﺎﺱََ
ﺇﻥﱠ ﺍﻟﻤﻠﺤﺪ ﻻ ﻣﻜﺎﻥ ﻟﻪ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ؛ ﻷﻧﻪ ﻣﻨﻜ ﻮﺱُ ﺍﻟﻔِﻄْ ﺮﺓِ ٬ ﺧ ﺎﻭﻱ ﺍﻟ ﻀﻤﻴﺮِ
ُ ﺍﻹﺭﺍﺩﺓِ ٬ ﻣﺨﺎﻟﻒٌ ﻟﻤﻨﻬﺞِ ﺍﷲِ ﻓﻲ ﺍﻷﺭﺽِ. ﻣﺒﺘﻮﺭ
ﻗﺎﺑﻠ ﺖُ ﺃﺳ ﺘﺎﺫﺍً ﻣ ﺴﻠﻤﺎً ﻓ ﻲ ﻣﻌﻬ ﺪِ ﺍﻟﻔﻜ ﺮِ ﺍﻹﺳ ﻼﻣﻲﱢ ﺑﻮﺍﺷ ﻨﻄﻦ ﻗﺒ ﻞ ﺳ ﻘﻮﻁِ
ﺍﻟ ﺸﻴﻮﻋﻴﺔِ – ﺃﻭ ﺍﻻﺗﺤ ﺎﺩِ ﺍﻟ ﺴﻮﻓﻴﺘﻲﱢ – ﺑ ﺴﻨﺘﻴﻦ ٬ ﻓ ﺬﻛﺮ ﻟ ﻲ ﻫ ﺬﻩ ﺍﻵﻳ ﺔَ ﴿ : ﻧُ َﻘﻠﱢ ﺐُ
ﻤﻬُ ﻮﻥَ ﴾ ﻃ ْﻐﻴَ ﺎ ِﻧ ِﻬﻢْ ﻳَﻌْ َ
ﺃَ ْﻓﺌِ َﺪﺗَﻬُﻢْ ﻭََﺃ ْﺑﺼَﺎﺭَ ُﻫﻢْ ﻛَﻤَﺎَ ﻟﻢُْ ﻳﺆْ ِﻣﻨُﻮﺍْ ﺑِﻪَِ ﺃ ﱠﻭﻝَ ﻣَ ﺮﱠ ﺓٍَ ﻭﻧَ ﺬَﺭُ ُﻫﻢْ ﻓِ ﻲُ
ﻭﻗ ﺎﻝ : ﺳ ﻮﻑ ﺗ ﺘﻢﱡ ﻫ ﺬﻩ ﺍﻵﻳ ﺔُ ﻓ ﻴﻬﻢْ ﴿ : ﻓَ ﺄَﺗَﻰ ﺍﻟﻠّ ﻪُ ﺑُ ْﻨﻴَ ﺎ َﻧﻬُﻢ ﻣﱢ ﻦَ ﺍ ْﻟ َﻘﻮَﺍﻋِ ﺪِ ﻓَﺨَ ﺮﱠَ
ﻋﻠَْ ﻴ ِﻬﻢُ
ﺍﻟﺴﱠ ْﻘﻒُ ﻣِﻦ ﻓَ ﻮْﻗِﻬِﻢَْ ﴿ ٬ ﴾ ﻓﺄَﻋْﺮَﺿُ ﻮﺍَ ﻓﺄَﺭْﺳَ ﻠْﻨَﺎَ
ﻋﻠَْ ﻴ ِﻬﻢْ ﺳَْ ﻴﻞَ ﺍ ْﻟﻌَ ﺮِﻡِ َ ﴿ ٬ ﴾ ﻓ ُﻜﻠّ ﺎً ﺃَﺧَ ﺬْﻧَﺎ
ﺸﻌُﺮُﻭﻥَ . ﴾ ﺑِﺬَﻧﺒِﻪَِ ﴿ ٬ ﴾ ﻓ َﻴ ْﺄﺗِ َﻴﻬُﻢَ ﺑ ْﻐﺘَﺔً ﻭَ ُﻫﻢْ ﻟَﺎ ﻳَ ْ
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ﻟﺤﻈﺎﺕٌ ﻣﻊ ﺍﻟﺤﻤﻘﻰ
ﻟﻠﺰﻳﱢ ﺎﺕِ ﻓ ﻲ ﻣﺠﻠ ﺔِ ) ﺍﻟﺮﺳ ﺎﻟﺔ ( ﻛ ﻼﻡٌ ﻋﺠﻴ ﺐٌ ٬ ﻭﻣﻘﺎﻟ ﺔٌ ﺭﺍﺋﻌ ﺔٌ ﻓ ﻲ ﻭﺻِ
ﻒ
ﺍﻟﺸﻴﻮﻋﻴﺔِ ٬ ﺣﻴﻨﻤﺎ ﺃﺭﺳﻠﻮﺍ ﺳﻔﻴﻨﺔ ﺍﻟﻔﻀﺎءِ ﺇﻟﻰ ﺍﻟﻘﻤﺮِ ﻭﻋ ﺎﺩﺕْ ٬ ﻓﻜﺘ ﺐَ ﺃَﺣَ ﺪُ ﺭﻭّﺍﺩِﻫ ﺎ
ﻣﻘﺎﻻً ﻓﻲ ﺻﺤﻴﻔﺔِ ) ﺍﻟﺒﺮﺍﻓﺪﺍ ( ﺍﻟﺮﻭﺳﻴﺔِ ٬ ﻳﻘﻮﻝُ ﻓﻴﻬﺎ : ﺻِ ﻌﺪْﻧﺎ ﺇﻟ ﻰ ﺍﻟ ﺴﻤﺎءِ ﻓﻠ ﻢْ ﻧﺠ ﺪْ
ﻫﻨﺎﻙ ﺇﻟﻬﺎً ﻭﻻ ﺟﻨﺔً ﻭﻻ ﻧﺎﺭﺍً ﻭﻻ ﻣﻼﺋﻜﺔً.
ﻓﻜﺘﺐ ﺍﻟﺰﻳﱠﺎﺕْ ﻣﻘﺎﻟﺔً ﻓﻴﻬﺎ » : ﻋﺠﺒﺎً ﻟﻜﻢ ﺃﻳﱡﻬﺎ ﺍﻟﺤُ ُﻤﺮُ ﺍﻟﺤﻤْﻘﻰ !! ﺃﺗﻈﻨﻮﻥ ﺃﻧﻜ ﻢْ
ﺷﻪِ ﺑﺎﺭﺯﺍً ٬ ﻭﺳﻮﻑ ﺗ ﺮﻭﻥ ﺍﻟﺤُ ﻮﺭ ﺍﻟﻌِ ﻴﻦ ﻓ ﻲ ﺍﻟﺠﻨ ﺎﺕِ ﺳﻮﻑَ ﺗﺮَ ْﻭﻥَ ﺭﺑﱠﻜُﻢ ﻋﻠﻰ ﻋﺮ ِ
ﻳﻤﺸﻴﻦ ﻓﻲ ﺍﻟﺤﺮﻳ ﺮِ ٬ ﻭﺳ ﻮﻑ ﺗ ﺴﻤﻌﻮﻥ ﺭﻗﺮﻗ ﺔ ﺍﻟﻜ ﻮْﺛﺮِ ٬ ﻭﺳ ﻮﻑ ﺗ ﺸﻤﱡﻮﻥ ﺭﺍﺋﺤ ﺔ
ﺍﻟﻤﻌﺬﱠﺑﻴﻦ ﻓﻲ ﺍﻟﻨﺎﺭِ ٬ ﺇﻧﻜﻢْ ﺇﻥْ ﻇﻨﻨﺘﻢ ﺫﻟﻚ ﺧﺴﺮﺗُﻢ ﺧﺴﺮﺍﻧﻜﻢ ﺍﻟ ﺬﻱ ﺗﻌﻴ ﺸﻮﻧﻪ ٬ ﻭﻟﻜ ﻦْ
ﻻ ﺃﻓﺴﺮُ ﺫﻟﻚ ﺍﻟﺘﻴ ﻪ ﻭﺍﻟ ﻀﻼﻝ ﻭﺍﻻﻧﺤ ﺮﺍﻑ ﻭﺍﻟﺤُﻤْ ﻖ ﺇﻻ ﺑﺎﻟ ﺸﻴ ﻮﻋﻴﺔِ ﻭﺍﻹﻟﺤ ﺎﺩِ ﺍﻟ ﺬﻱ
ﻓﻲ ﺭﺅﻭﺳِﻜﻢْ . ﺇﻥﱠ ﺍﻟﺸﻴﻮﻋﻴﺔ ﻳﻮﻡٌ ﺑﻼ ﻏﺪٍ ٬ ﻭﺃﺭﺽٌ ﺑﻼ ﺳﻤﺎءٍ ٬ ﻭﻋﻤﻞٌ ﺑﻼ ﺧﺎﺗﻤﺔٍ٬
ﻭﺳ ﻌﻲٌ ﺑ ﻼ ﻧﺘﻴﺠ ﺔٍ « .. ﺇﻟ ﻰ ﺁﺧ ﺮِ ﻣ ﺎ ﻗ ﺎﻝَ ﴿ ٬ ﺃﻡْ ﺗَﺤْ ﺴَﺐَُ ﺃﻥﱠَ ﺃ ْﻛﺜَ ﺮَ ُﻫﻢْ ﻳَ ﺴْﻤَﻌُﻮﻥََ ﺃﻭْ
َ ﻳﻌْ ِﻘﻠُﻮﻥَ ﺇِﻥُْ ﻫﻢِْ ﺇﻟﱠﺎ ﻛَﺎ ْﻟَﺄ ْﻧﻌَﺎﻡَِ ﺑﻞْ ﻫُﻢَْ ﺃﺿَ ﻞﱡ ﺳَ ﺒِﻴﻼً َ ﴿ ٬ ﴾ ﻟﻬُ ﻢُْ ﻗﻠُ ﻮﺏٌ ﻻﱠَ ﻳﻔْﻘَﻬُ ﻮﻥَِ ﺑﻬَ ﺎ
ﻋ ُﻴﻦٌ ﻻﱠ ﻳُﺒْﺼِﺮُﻭﻥَِ ﺑﻬَﺎَ ﻭَﻟ ُﻬﻢْ ﺁﺫَﺍﻥٌ ﻻﱠ ﻳَﺴْﻤَﻌُﻮﻥَِ ﺑﻬَﺎ ﴿ ٬ ﴾ ﻭَﻣَ ﻦ ﻳُﻬِ ﻦِ ﺍﻟﻠﱠ ﻪُ ﻓَﻤَ ﺎ َ ﻭَﻟ ُﻬﻢَْ ﺃ ْ
ﻟَﻪُ ﻣِﻦ ﱡﻣﻜْ ِﺮﻡٍَ ﴿ ٬ ﴾ ﺃﻋْﻤَﺎﻟُﻬُﻢْ ﻛَﺴَﺮَﺍﺏٍِ ﺑﻘِﻴﻌَﺔٍَ ﴿ ٬ ﴾ ﺃﻋْﻤَﺎُﻟ ُﻬﻢْ ﻛَﺮَﻣَ ﺎﺩٍ ﺍﺷْ ﺘَﺪﱠﺕْ ﺑِ ﻪِ ﺍﻟ ﺮﱢﻳﺢُ
ﺻﻒٍ. ﴾ ﻓِﻲ ﻳَﻮْﻡٍ ﻋَﺎ ِ
ﻭﻣﻦ ﻛﻼﻡِ ﺍﻟﻌﻘﺎﺩِ ﻓﻲ ﻛﺘﺎﺏِ ) ﻣ ﺬﺍﻫﺐُ ﺫﻭﻱ ﺍﻟﻌﺎﻫ ﺎﺕِ ٬ ( ﻭﻫ ﻮ ﻳﻨﻬ ﺪُ ﻏﺎﺿ ﺒﺎً
ﻋﻠﻰ ﻫﺬﻩِ ﺍﻟﺸﻴﻮﻋﻴﺔِ ٬ ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻹﻟﺤﺎﺩِ ﺍﻟﺴﺨﻴﻒِ ﺍﻟﺬﻱ ﻭﻗﻊ ﻓ ﻲ ﺍﻟﻌ ﺎﻟﻢِ ٬ ﻛ ﻼﻡٌ ﻣ ﺎ
ﻣﻌﻨﺎﻩ : ﺇﻥﱠ ﺍﻟﻔﻄ ﺮﺓ ﺍﻟ ﺴﻮﻳﱠﺔ ﺗﻘﺒ ﻞُ ﻫ ﺬﺍ ﺍﻟ ﺪﻳﻦ ﺍﻟﺤ ﻖﱠ ٬ ﺩﻳ ﻦ ﺍﻹﺳ ﻼﻡِ ٬ ﺃﻣ ﺎ ﺍﻟﻤﻌ ﺎﻗﻮﻥ
ﻋﻘﻠﻴﺎً ﻭﺍﻟﻤﺨﺘﻠﻔﻮﻥ ﻭﺃﻫﻞُ ﺍﻷﻓﻜﺎﺭِ ﺍﻟﻌﻔِﻨﺔِ ﺍﻟﻘﺎﺻﺮﺓِ ٬ ﻓﺈﻧﻬﺎ ﻳﻤﻜ ﻦُ ﺃﻥْ ﺗﺮﺗﻜ ﺐ ﺍﻹﻟﺤ ﺎﺩ
ﻋﻠَﻰ ﻗُﻠُﻮ ِﺑ ِﻬﻢَْ ﻓ ُﻬﻢْ ﻻََ ﻳﻔْﻘَﻬُﻮﻥَ. ﴾
ﻃﺒِﻊََ ﴿ . ﻭَ ُ
ﺇﻥﱠ ﺍﻹﻟﺤﺎﺩ ﺿﺮﺑﺔٌ ﻗﺎﺻﻤﺔٌ ﻟﻠﻔﻜﺮِ ٬ ﻭﻫﻮ ﺃﺷﺒﻪُ ﺑﻤﺎ ﻳُﺤ ﱢﺪﺛُﻪ ﺍﻷﻃﻔﺎﻝُ ﻓﻲ ﻋ ﺎﻟﻤِﻬﻢ
٬ ﻭﻫ ﻮ ﺧﻄﻴﺌ ﺔٌ ﻣ ﺎ ﻋَ ﺮَﻑَ ﺍﻟ ﺪﻫﺮُ ﺃﻛﺒ ﺮ ﻣﻨﻬ ﺎ ﺧﻄﻴﺌ ﺔً . ﻭﻟ ﺬﻟﻚ ﻗ ﺎﻝ ﺍﷲُ ﺳ ﺒﺤﺎﻧﻪ
ﺷﻚﱞ!! ﴾ .... ﻭﺗﻌﺎﻟﻰ ﴿ : ﺃَﻓِﻲ ﺍﻟﻠّﻪَِ
ﻳﻌﻨﻲ : ﺃﻥﱠ ﺍﻷﻣﺮ ﻻ ﺷﻚﱠ ﻓﻴﻪ ٬ ﻭﻫﻮ ﻇﺎﻫﺮٌ . ﺑﻞْ ﺫﻛﺮ ﺍﺑﻦُ ﺗﻴﻤﻴﺔ : ﺃﻥ ﺍﻟ ﺼﺎﻧﻊ
ﻳﻌﻨﻲ : ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ – ﻟﻢ ﻳﻨﻜﺮْﻩ ﺃﺣﺪٌ ﻓ ﻲ ﺍﻟﻈ ﺎ ِﻫﺮِ ﺇﻻ ﻓﺮﻋ ﻮﻥُ ٬ ﻣ ﻊ ﺍﻟﻌﻠ ﻢٍ
ﻋﻠِﻤْ ﺖَ ﺃﻧ ﻪُ ﻣﻌﺘﺮﻑٌ ﺑﻪ ﻓﻲ ﺑﺎﻃﻨِﻪ ٬ ﻭﻓﻲ ﺩﺍﺧﻠﻪِ ٬ ﻭﻟ ﺬﻟﻚ ﻳﻘ ﻮﻝُ ﻣﻮﺳ ﻰ ﴿ : ﻗَ ﺎﻝَ ﻟَﻘَ ﺪَْ
ﻣَ ﺎ ﺃَﻧ ﺰَﻝَ ﻫَ ـﺆُﻻء ﺇِﻻﱠ ﺭَﺏﱡ ﺍﻟ ﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽِ ﺑَ ﺼَﺂﺋِﺮَ ﻭَِﺇﻧﱢ ﻲَ ﻟﺄَﻇُﻨﱡ ﻚَ ﻳَ ﺎ ﻓِ ْﺮﻋَ ﻮﻥُ
ﻣَ ْﺜﺒُﻮﺭﺍً ٬ ﴾ ﻭﻟﻜﻦﱠ ﻓﺮﻋﻮﻥ ﻓﻲ ﺁﺧﺮ ﺍﻟﻤﻄ ﺎﻑِ ﺻ ﺮﺥ ﺑﻤ ﺎ ﻓ ﻲ ﻗﻠﺒِ ﻪ ﴿ : ﺁﻣَﻨ ﺖُ ﺃَﻧﱠ ﻪُ ﻻ
ﺴﻠِﻤِﻴﻦَ. ﴾
ﺇِﻟِـﻪَ ﺇِﻻﱠ ﺍﻟﱠﺬِﻱ ﺁﻣَﻨَﺖْ ﺑِﻪَِ ﺑﻨُﻮ ﺇِﺳْﺮَﺍﺋِﻴﻞَ ﻭََﺃ َﻧﺎِْ ﻣﻦَ ﺍﻟْﻤُ ْ
ﻻ ﲢﺰﻥ
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ﺍﻹﻳﻤﺎﻥُ ﻃﺮﻳﻖُ ﺍﻟﻨﺠﺎﺓِ
ﻓﻲ ﻛﺘﺎﺏِ ) ﺍﷲُ ﻳﺘﺠﻠﱠﻰ ﻓﻲ ﻋﺼﺮِ ﺍﻟﻌﻠﻢِ ٬ ( ﻭﻛﺘﺎﺏ ) ﺍﻟﻄﺐﱡ ﻣِﺤْﺮﺍﺏُ ﺍﻹﻳﻤ ﺎ ِ
ﻥ
( ﺣﻘﻴﻘﺔٌ ﻭﻫﻲ : ﻭﺟﺪﺕُ ﺃﻥﱠ ﺃﻛﺜﺮ ﻣُﻌﻴﻦ ﻟﻠﻌﺒﺪِ ﻓ ﻲ ﺍﻟ ﺘﺨﻠﱡﺺ ﻣ ﻦْ ﻫﻤﻮﻣِ ﻪ ﻭﻏﻤﻮﻣِ ﻪ٬
ﻫﻮ ﺍﻹﻳﻤﺎﻥُ ﺑﺎﷲِ ﻋﺰﱠ ﻭﺟﻞّ ٬ﻭﺗﻔﻮﻳﺾُ ﺍﻷﻣﺮِ ﺇﻟﻴﻪ ﴿ ٬ ﻭَﺃُ َﻓﻮﱢﺽُ ﺃَﻣْﺮِﻱِ ﺇﻟَ ﻰ ﺍﻟﻠﱠ ﻪِ٬ ﴾
﴿ ﻣَﺎَ ﺃﺻَﺎﺏَ ﻣِﻦ ﱡﻣﺼِﻴﺒَﺔٍِ ﺇﻟﱠﺎ ﺑِﺈِ ْﺫﻥِ ﺍﻟﻠﱠﻪِ ﻭَﻣَﻦ ﻳُﺆْﻣِﻦ ﺑِﺎﻟﻠﱠﻪَِ ﻳﻬْﺪَِ ﻗ ْﻠﺒَﻪُ. ﴾
ﻣﻦْ ﻳﻌﻠﻢْ ﺃﻥﱠ ﻫﺬﺍ ﺑﻘﻀﺎءٍ ﻭﻗ ﺪﺭٍ ٬ ﻳﻬ ﺪِ ﻗﻠﺒ ﻪ ﻟﻠﺮﺿ ﺎ ﻭﺍﻟﺘ ﺴﻠﻴﻢِ ﺃﻭ ﻧﺤ ﻮ ﺫﻟ ﻚ﴿ ٬
ﻋَﻠﻴْﻬِﻢْ . ﴾ ﻼﻝَ ﺍﱠﻟﺘِﻲ ﻛَﺎﻧَﺖَْ ﻋﻨْﻬُﻢِْ ﺇﺻْﺮَ ُﻫﻢْ ﻭَﺍ َﻷﻏْ َ َ ﻭ َﻳﻀَﻊَُ
ﻣِﻦ ﺍﷲ ﺇﻻ ﻗﺪْ ﺃﺻ ﺎﺑﺖْ ﻓﺘ ﻰً ﻭﺃﻋﻠ ﻢُ ﺃﻧ ﻲ ﻟ ﻢ ﺗُ ﺼِﺒْﻨﻲ
ﻗﺒﻠ ﻲ ﻣ ﺼﻴﺒﺔٌ
ﺇﻥ ﻛُﺘﱠﺎﺏ ﺍﻟﻐﺮﺏِ ﺍﻟﻼﻣﻌِﻴﻦ ٬ ﻣﺜﻞ ) ﻛﺮ ﺳ ﻲ ﻣﺮﻳ ﺴﻮﻥ ٬ ( ﻭ ) ﺃﻟﻜ ﺲ ﻛﺎﺭﻳ ﻞ
٬ ( ﻭ ) ﺩﺍﻳ ﻞ ﻛ ﺎﺭﻧﻴﺠﻲ ٬ ( ﻳﻌﺘﺮﻓ ﻮﻥ ﺃﻥﱠ ﺍﻟﻤﻨﻘ ﺬ ﻟﻠﻐ ﺮﺏِ ﺍﻟﻤ ﺎﺩﻱﱢ ﺍﻟﻤﺘ ﺪﻫﻮﺭِ ﻓ ﻲ
ﺣﻴﺎﺗﻬﻢ ﺇﻧﻤﺎ ﻫﻮ ﺍﻹﻳﻤﺎﻥُ ﺑﺎﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ ٬ ﻭﺫﻛﺮﻭﺍ ﺃﻥﱠ ﺍﻟﺴﺒﺐ ﺍﻟﻜﺒﻴﺮ ﻭﺍﻟﺴﺮﱠ ﺍﻷﻋﻈ ﻢ
ﻓ ﻲ ﺣ ﻮﺍﺩﺙِ ﺍﻻﻧﺘﺤ ﺎﺭﺍﺕِ ﺍﻟﺘ ﻲ ﺃﺻ ﺒﺤﺖْ ﻇ ﺎﻫﺮﺓً ﻓ ﻲ ﺍﻟﻐ ﺮﺏِ ٬ ﺇﻧّﻤ ﺎ ﻫ ﻮ ﺍﻹﻟﺤ ﺎﺩُ
ﻭﺍﻹﻋﺮﺍﺽُ ﻋﻦِ ﺍﷲ – ﻋﺰﱠ ﻭﺟﻞﱠ – ﺭﺏﱢ ﺍﻟﻌﺎﻟﻤﻴﻦَ ﴿ ٬ ﻟ ُﻬﻢْ ﻋَﺬَﺍﺏٌ ﺷَﺪِﻳﺪٌ ﺑِﻤَ ﺎ ﻧَ ﺴُﻮﺍ
َ ﻳ ْﻮﻡَ ﺍﻟْﺤِﺴَﺎﺏِ ﴿ ٬ ﴾ ﻭَﻣَ ﻦ ﻳُ ﺸْ ِﺮﻙْ ﺑِﺎﻟﻠﱠ ﻪَِ ﻓ َﻜَﺄﻧﱠﻤَ ﺎ ﺧَ ﺮﱠ ﻣِ ﻦَ ﺍﻟ ﺴﱠﻤَﺎءَ ﻓﺘَﺨْﻄَﻔُ ﻪُ ﺍﻟﻄﱠﻴْ ﺮَُ ﺃﻭْ
ﻣﻜَﺎﻥٍ ﺳَﺤِﻴﻖٍ . ﴾ َ ﺗ ْﻬﻮِﻱ ﺑِﻪِ ﺍﻟﺮﱢﻳﺢُ ﻓِﻲَ
ﺫﻛﺮﺕْ ﺟ ﺮﻳﺪﺓُ ) ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ( ﻓﻲ ﻋﺪﺩﻫﺎ ﺑﺘﺎﺭﻳﺦ 1415 / 4 / 21 ﻫ ـ٬
ﻧﻘ ﻼً ﻋ ﻦْ ﻣ ﺬﻛﺮﺍﺕِ ﻋﻘﻴﻠ ﺔِ ﺍﻟ ﺮﺋﻴﺲِ ﺍﻷﻣﺮﻳﻜ ﻲﱢ ﺍﻟ ﺴﺎﺑﻖِ ) ﺟ ﻮﺭﺝ ﺑ ﻮﺵ : ( ﺃﻧﱠﻬ ﺎ
ﺣﺎﻭﻟ ﺖِ ﺍﻻﻧﺘﺤ ﺎﺭ ﺃﻛﺜ ﺮ ﻣ ﻦْ ﻣ ﺮﺓٍ ٬ ﻭﻗ ﺎﺩﺕِ ﺍﻟ ﺴﻴﺎﺭﺓ ﺇﻟ ﻰ ﺍﻟﻬﺎﻭﻳ ﺔِ ﺗﻄﻠ ﺐُ ﺍﻟﻤ ﻮﺕ
ﻣﻈﺎﻧﱠﻪُ ٬ ﻭﺣﺎﻭﻟﺖْ ﺃﻥْ ﺗﺨﺘﻨﻖ.
ﻟﻘﺪْ ﺣﻀﺮ ﻗﺰﻣﺎﻥُ ﻣﻌﺮﻛﺔ ﺃُﺣﺪٍ ﻳﻘﺎﺗﻞُ ﻓﻴﻬ ﺎ ﻣ ﻊ ﺍﻟﻤ ﺴﻠﻤﻴﻦ ﻓﻘﺎﺗ ﻞُ ﻗﺘ ﺎﻻً ﺷ ﺪﻳﺪﺍً.
ﻗ ﺎﻝ ﺍﻟﻨ ﺎﺱُ : ﻫﻨﻴﺌ ﺎً ﻟ ﻪ ﺍﻟﺠﻨ ﺔُ . ﻓﻘ ﺎﻝ )) : r ﺇﻧ ﻪُ ﻣ ﻦْ ﺃﻫ ﻞِ ﺍﻟﻨ ﺎﺭِ !! (( ﻓﺎﺷ ﺘﺪﺕْ ﺑ ﻪ
ﺤﻴَ ﺎﺓُِﻪ ﻓﻠﻢ ﻳ ﺼﺒﺮْ ٬ ﻓَ َﻘﺘَ ﻞَ ﻧﻔ ﺴﻪ ﺑﺎﻟ ﺴﻴﻒِ ﻓﻤ ﺎﺕ ﴿ ٬ ﺍﻟﱠ ﺬِﻳﻦَ ﺿَ ﻞﱠ ﺳَ ﻌْ ُﻴ ُﻬﻢْ ﻓِ ﻲ ﺍﻟْ َ ﺟﺮﺍﺣ
ﺴﻨُﻮﻥَ ﺻُﻨْﻌﺎً. ﴾ ﺴﺒُﻮﻥََ ﺃ ﻧﱠ ُﻬﻢْ ﻳُﺤْ ِ ﺍﻟﺪﱡ ْﻧﻴَﺎ ﻭَ ُﻫﻢْ ﻳَﺤْ َ
ﻭﻫ ﺬﺍ ﻣﻌﻨ ﻰ ﻗﻮﻟِ ﻪِ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﴿ : ﻭَﻣَ ﻦَْ ﺃﻋْ ﺮَﺽَ ﻋَ ﻦ ﺫِﻛْ ﺮِﻱ ﻓَ ﺈِﻥﱠ ﻟَ ﻪُ
َ ﻣﻌِﻴﺸَﺔً ﺿَﻨﻜﺎً. ﴾
ﺇﻥﱠ ﺍﻟﻤﺴﻠﻢ ﻻ ﻳﻘﺪﻡُ ﻋﻠﻰ ﻣﺜﻞِ ﻫﺬﻩِ ﺍﻷﻣ ﻮﺭِ ٬ ﻣﻬﻤ ﺎ ﺑﻠﻐ ﺖْ ﺍﻟﺤ ﺎﻝُ . ﺇﻥﱠ ﺭﻛﻌﺘ ﻴﻦ
ﺑﻮﺿﻮءٍ ﻭﺧﺸﻮﻉٍ ﻭﺧﻀﻮﻉٍ ﻛﻔﻴﻠﺘﺎﻥ ﺃﻥْ ﺗُﻨﻬﻴﺎ ﻛﻞﱠ ﻫﺬﺍ ﺍﻟﻐﻢﱢ ﻭﺍﻟﻜﺪﺭِ ﻭﺍﻟﻬﻢﱢ ﻭﺍﻹﺣﺒ ﺎﻁِ
ﺴﺒﱢﺢْ ﻭَﺃَﻃْﺮَﺍﻑَ ﺍﻟ ﱠﻨﻬَﺎﺭَِ ﻟ َﻌﻠﱠﻚَ ﺗَ ْﺮﺿَﻰ. ﴾ ﴿ ٬ ﻭَﻣِﻦْ ﺁﻧَﺎء ﺍﻟﻠﱠ ْﻴﻞِ ﻓَ َ
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ﺇﻥﱠ ﺍﻟﻘﺮﺁﻥ ﻳﺘﺴﺎءﻝُ ﻋﻦْ ﻫﺬﺍ ﺍﻟﻌﺎﻟﻢِ ٬ ﻭﻋﻦِ ﺍﻧﺤﺮﺍﻓِﻪ ﻭﺿﻼﻟِﻪ ﻓﻴﻘﻮﻝُ ﴿ : ﻓَﻤَﺎ
َ ﻟ ُﻬﻢْ ﻟَﺎ ﻳُﺆْﻣِﻨُﻮﻥَ ﴾ ؟ ! ﻣ ﺎ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺩﱡﻫﻢْ ﻋﻦِ ﺍﻹﻳﻤﺎﻥِ ٬ ﻭﻗﺪْ ﻭﺿُ ﺤﺖِ ﺍﻟﻤﺤﺠﺔُ٬
ﻭﻗﺎﻣﺖِ ﺍﻟﺤﺠﺔُ ٬ ﻭﺑﺎﻥ ﺍﻟﺪﻟﻴﻞُ ٬ ﻭﻇﻬﺮ ﺍﻟﺤﻖﱡ ٬ ﻭﺳﻄﻊ ﺍﻟﺒﺮﻫﺎﻥُ ﴿ . ﺳَﻨُﺮِﻳ ِﻬﻢْ ﺁﻳَﺎ ِﺗﻨَﺎ ﻓِﻲ
ﺴ ِﻬﻢْ ﺣَﺘﱠﻰَ ﻳﺘَﺒَﻴﱠﻦََ ﻟ ُﻬﻢَْ ﺃﻧﱠﻪُ ﺍﻟْﺤَﻖﱡ ٬ ﴾ ﻳﺘﺒﻴﻦُ ﻟﻬﻢْ ﺃﻥﱠ ﻣﺤﻤﺪﺍً r ﺻﺎﺩﻕٌ ﺍﻟْﺂﻓَﺎﻕِ ﻭَﻓِﻲ ﺃَﻧﻔُ ِ
٬ ﻭﺃﻥﱠ ﺍﷲ ﺇﻟﻪٌ ﻳﺴﺘﺤﻖﱡ ﺍﻟﻌﺒﺎﺩﺓ ٬ ﻭﺃﻥﱠ ﺍﻹﺳﻼ ﻡ ﺩﻳﻦٌ ﻛﺎﻣﻞٌ ﻳﺴﺘﺤﻖﱡ ﺃﻥْ ﻳﻌﺘﻨﻘﻪ ﺍﻟﻌﺎﻟﻢُ٬
ﺴﻚَ ﺑِﺎ ْﻟﻌُ ْﺮﻭَﺓِ ﺍﻟْ ُﻮ ْﺛﻘَﻰ. ﴾
ﺳﺘَﻤْ َ
ﺴِﻠﻢْ ﻭَﺟْﻬَﻪُِ ﺇﻟَﻰ ﺍﻟﻠﱠﻪِ ﻭَ ُﻫﻮَ ﻣُﺤْﺴِﻦٌَ ﻓﻘَﺪِ ﺍ ْ
﴿ ﻭَﻣَﻦ ﻳُ ْ
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ﺣﺘﻰ ﺍﻟﻜُﻔﱠﺎﺭُ ﺩﺭﺟﺎﺕٌ
ﻓﻲ ﻣﺬﻛﺮﺍﺕِ ﺍﻟﺮﺋﻴﺲِ ) ﺟﻮﺭﺝ ﺑﻮﺵ ( ﺑﻌﻨﻮﺍﻥ ) ﺳ ﻴﺮﺓٌ ﺇﻟ ﻰ ﺍﻷﻣ ﺎﻡِ : ( ﺫﻛ ﺮ
ﺃﻧﱠ ﻪ ﺣ ﻀﺮ ﺟﻨ ﺎﺯﺓ ﺑﺮﺟﻨﻴ ﻒ ٬ ( ﺭﺋ ﻴﺲِ ﺍﻻﺗﺤ ﺎﺩِ ﺍﻟ ﺴﻮﻓﻴﺘﻲﱢ ﻓ ﻲ ﻣﻮﺳ ﻜﻮ ٬ ﻗ ﺎﻝ
ﻓﻮﺟﺪﺗُﻬﺎ ﺟﻨﺎﺯﺓً ﻣﻈﻠﻤﺔً ﻗﺎﺗﻤﺔً ٬ ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﻳﻤﺎﻥٌ ﻭﻻ ﺭﻭﺡٌ . ﻷﻥّ ) ﺑﻮﺵ ( ﻧﺼﺮﺍﻧﻲﱞ
ﻭﺃﻭﻟﺌﻚ ﻣﻼﺣﺪﺓٌ َ ﴿ ﻭَﻟﺘَﺠِﺪَﻥﱠ ﺃَﻗْﺮَ َﺑ ُﻬﻢْ ﱠﻣﻮَﺩﱠﺓً ﱢﻟﻠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍْ ﺍﻟﱠ ﺬِﻳﻦَ ﻗَ ﺎُﻟﻮَﺍْ ﺇِﻧﱠ ﺎ ﻧَ ﺼَﺎﺭَﻯ. ﴾
ﻓ ﺎﻧﻈﺮْ ﻛﻴ ﻒ ﺃﺩﺭﻙ ﻫ ﺬﺍ ﻣ ﻊ ﺿ ﻼِﻟﻪِ ﺍﻧﺤ ﺮﺍﻑ ﺃﻭﻟﺌ ﻚ ٬ ﻷﻥﱠ ﺍﻷﻣ ﺮ ﺃﺻ ﺒﺢ ﻧ ﺴﺒﻴّﺎً
ﻓﻜﻴﻒ ﻟﻮ ﻋَﺮَﻑ ﺑﻮﺵ ﺍﻹﺳﻼﻡ ٬ ﺩﻳﻦ ﺍﷲِ ﺍﻟﺤﻖﱢ ؟ ﴿ ! ﻭَﻣَﻦَ ﻳ ْﺒﺘَ ﻎِ ﻏَﻴْ ﺮَ ﺍﻹِﺳْ ﻼَﻡِ ﺩِﻳﻨ ﺎً
َ ﻓﻠَﻦُ ﻳ ْﻘﺒَﻞَِ ﻣﻨْﻪُ ﻭَ ُﻫﻮَ ﻓِﻲ ﺍﻵﺧِﺮَﺓِِ ﻣﻦَ ﺍﻟْﺨَﺎﺳِﺮِﻳﻦَ. ﴾
ﻭﺫﻛﱠﺮﻧ ﻲ ﻫ ﺬﺍ ﺑﻤﻘﺎﻟ ﺔٍ ﻟ ﺸﻴﺦِ ﺍﻹﺳ ﻼﻡِ ﺍﺑ ﻦِ ﺗﻴﻤﻴ ﺔ ٬ ﻭﻫ ﻮ ﻳﺘﺤ ﺪﱠﺙُ ﻋ ﻦ ﺃﺣ ﺪِ
ﺍﻟﺒﻄﺎﺋﺤﻴﺔِ ) ﺍﻟﻔﺮﻕِ ﺍﻟﻀﺎﻟﺔِ ﺍﻟﺼﻮﻓﻴﺔِ ﺍﻟﻤﻨﺤﺮﻓﺔِ . ( ﻳﻘﻮﻝُ ﻫﺬﺍ ﺍﻟﺒﻄﺎﺋﺤﻲﱡ ﻻﺑ ﻦِ ﺗﻴﻤﻴ ﺔ
: ﻣﺎ ﻟﻜﻢْ ﻳﺎ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﺫﺍ ﺟﺌْﻨﺎ ﺇﻟﻴﻜﻢْ – ﻳﻌﻨﻲ ﺃﻫﻞ ﺍﻟﺴﻨﺔِ – ﺑﺎﺭﺕْ ﻛﺮﺍﻣﺘُﻨﺎ ﻭﺑﻄﻠ ﺖْ٬
ﻭﺇﺫﺍ ﺫﻫﺒْﻨﺎ ﺇﻟﻰ ﺍﻟﺘﺘِﺮ ﺍ ﻟﻤﻐﻮﻝِ ﺍﻟﻜﻔﺎﺭِ ﻇﻬ ﺮﺕْ ﻛﺮﺍﻣﺘُﻨ ﺎ؟ ﻗ ﺎﻝ ﺍﺑ ﻦُ ﺗﻴﻤﻴ ﺔ : ﺃﺗ ﺪﺭﻱ ﻣ ﺎ
ﻣﺜﻠُﻨﺎ ﻭﻣﺜﻠُﻜُﻢ ﻭﻣﺜَﻞُ ﺍﻟﺘﺘ ﺎﺭِ ؟ ﺃﻣ ﺎ ﻧﺤ ﻦُ ﻓﺨﻴ ﻮﻝٌ ﺑ ﻴﺾٌ ٬ ﻭﺃﻧ ﺘﻢُ ﺑﻠْ ﻖٌ ٬ ﻭﺍﻟﺘﺘ ﺮُ ﺳُ ﻮﺩٌ٬
ﻓﺎﻷﺑﻠﻖُ ﺇﺫﺍ ﺩﺧﻞ ﺑﻴﻦ ﺍﻟﺴﻮﺩِ ﺃﺻﺒﺢ ﺃﺑﻴﺾ ٬ ﻭﺇﺫﺍ ﺧﺎﻟﻂ ﺍﻟﺒﺾ ﺃﺻﺒﺢ ﺃﺳ ﻮﺩ ٬ ﻓ ﺄﻧﺘﻢْ
ﻋﻨﺪﻛﻢْ ﺑﻘﻴﺔٌ ﻣ ﻦْ ﻧ ﻮﺭٍ ٬ ﺇﺫﺍ ﺩﺧﻠ ﺘﻢْ ﻣ ﻊ ﺃﻫ ﻞِ ﺍﻟﻜﻔ ﺮِ ﻇَﻬَ ﺮَ ﻫ ﺬﺍ ﺍﻟﻨ ﻮﺭُ ﻭﺇﺫﺍ ﺃﺗﻴ ﺘُﻢ ﺇﻟﻴﻨ ﺎ
ﻭﻧﺤﻦُ ﺃﻫﻞ ﺍﻟﻨﻮﺭِ ﺍﻷﻋﻈﻢِ ﻭﺍﻟﺴﻨﺔ ٬ ﻇﻬ ﺮ ﻇﻼﻣُﻜ ﻢ ﻭﺳ ﻮﺍﺩُﻛﻢ ٬ ﻓﻬ ﺬﺍ ﻣ ﺜﻠﻜُﻢ ﻭﻣﺜﻠُﻨ ﺎ
ﻭﻣﺜﻞُ ﺍﻟﺘﺘﺎﺭِ ﴿ . ﻭَﺃَﻣﱠﺎ ﺍﻟﱠﺬِﻳﻦَ ﺍ ْﺑ َﻴﻀﱠﺖْ ﻭُﺟُﻮ ُﻫ ُ
ﻬﻢَْ ﻓﻔِﻲ ﺭَﺣْﻤَﺔِ ﺍﻟﻠّ ﻪِ ﻫُ ﻢْ ﻓِﻴﻬَ ﺎ ﺧَﺎﻟِ ﺪُﻭﻥَ﴾
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ﺇﺭﺍﺩﺓٌ ﻓﻮﻻﺫﻳﺔٌ
ﺫﻫ ﺐ ﻃﺎﻟ ﺐٌ ﻣ ﻦْ ﺑ ﻼﺩِ ﺍﻹﺳ ﻼﻡِ ﻳ ﺪﺭﺱُ ﻓ ﻲ ﺍﻟﻐ ﺮﺏِ ٬ ﻭﻓ ﻲ ﻟﻨ ﺪﻥ ﺑﺎﻟ ﺬﺍﺕِ٬
ﻓﺴﻜﻦ ﻣﻊ ﺃﺳﺮﺓٍ ﺑﺮﻳﻄﺎﻧﻴ ﺔٍ ﻛ ﺎﻓﺮﺓٍ ٬ ﻟﻴ ﺘﻌﻠﱠﻢ ﺍﻟﻠﻐ ﺔ ٬ ﻓﻜ ﺎﻥ ﻣﺘ ﺪﻳﱢﻨﺎً ﻭﻛ ﺎﻥ ﻳ ﺴﺘﻴﻘﻆُ ﻣ ﻊ
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ﺍﻟﻔﺠﺮِ ﺍﻟﺒﺎﻛﺮِ ٬ ﻓﻴﺬﻫﺐُ ﺇﻟﻰ ﺻﻨﺒﻮﺭِ ﺍﻟﻤﺎءِ ﻭﻳﺘﻮﺿﺄُ ٬ ﻭﻛ ﺎﻥ ﻣ ﺎءً ﺑ ﺎﺭﺩﺍً ٬ ﺛ ﻢﱠ ﻳ ﺬﻫ ُ
ﺐ
ﺇﻟ ﻰ ﻣ ﺼﻼﱠﻩُ ﻓﻴ ﺴﺠﺪُ ﻟﺮﺑﱢ ﻪ ﻭﻳﺮﻛ ﻊُ ﻭﻳ ﺴﺒﺢُ ﻭﻳَﺤْﻤَ ﺪُ ٬ ﻭﻛﺎﻧ ﺖْ ﻋﺠ ﻮﺯٌ ﻓ ﻲ ﺍﻟﺒﻴ ﺖِ
ﺗﻼﺣﻈﻪُ ﺩﺍﺋﻤﺎً ٬ ﻓﺴﺄﻟﺘْﻪ ﺑﻌﺪ ﺃﻳﺎﻡٍ : ﻣﺎﺫﺍ ﺗﻔﻌ ﻞُ ؟ ﻗ ﺎﻝ : ﺃﻣﺮﻧ ﻲ ﺩﻳﻨ ﻲ ﺃﻥْ ﺃﻓﻌ ﻞ ﻫ ﺬﺍ.
ﺧﺮْﺕ ﺍﻟﻮﻗﺖ ﺍﻟﺒ ﺎﻛﺮ ﺣﺘ ﻰ ﺗﺮﺗ ﺎﺡ ﻓ ﻲ ﻧﻮﻣِ ﻚ ﺛ ﻢﱠ ﺗ ﺴﺘﻴﻘﻆ . ﻗ ﺎﻝ : ﻟﻜ ﻦﱠ ﻗﺎﻟﺖْ : ﻓﻠﻮ ﺃ ﱠ
ﺭﺑﻲ ﻻ ﻳﻘﺒﻞُ ﻣﻨﱢ ﻲ ﺇﺫﺍ ﺃﺧّﺮﺕُ ﺍﻟﺼﻼﺓ ﻋ ﻦ ﻭﻗﺘِﻬ ﺎ . ﻓﻬ ﺰﱠﺕْ ﺭﺃﺳ ﻬﺎ ٬ ﻭﻗﺎﻟ ﺖْ : ﺇﺭﺍﺩﺓٌ
ﺼﻠَﺎﺓِ. ﴾
ﺗﻜﺴﺮُ ﺍﻟﺤﺪﻳﺪ ﴿ !! ﺭِﺟَﺎﻝٌ ﻟﱠﺎُ ﺗ ْﻠﻬِﻴ ِﻬﻢْ ﺗِﺠَﺎﺭَﺓٌَ ﻭﻟَﺎَ ﺑﻴْﻊٌ ﻋَﻦِ ﺫﻛْﺮِ ﺍﻟﻠﱠﻪِ ﻭَﺇِﻗَﺎﻡِ ﺍﻟ ﱠ
ﺇﻧﱢﻬﺎ ﺇﺭﺍﺩﺓُ ﺍﻹﻳﻤﺎﻥِ ٬ ﻭﻗﻮﺓُ ﺍﻟﻴﻘﻴﻦِ ٬ ﻭﺳﻠﻄﺎﻥُ ﺍﻟﺘﻮﺣﻴﺪِ . ﻫﺬﻩِ ﺍﻹﺭﺍﺩﺓُ ﻫ ﻲ ﺍﻟﺘ ﻲ
ﺃﻭﺣ ﺖْ ﺇﻟ ﻰ ﺳ ﺤﺮﺓِ ﻓﺮﻋ ﻮﻥ ﻭﻗ ﺪْ ﺁﻣﻨ ﻮﺍ ﺑ ﺎﷲِ ﺭﺏﱢ ﺍﻟﻌ ﺎﻟﻤﻴﻦ ﻓ ﻲ ﻟﺤﻈ ﺔِ ﺍﻟ ﺼﺮﺍﻉِ
ﺍﻟﻌﺎﻟﻤﻲﱢ ﺑﻴﻦ ﻣﻮﺳﻰ ﻭﻓﺮﻋﻮﻥ ٬ ﻗﺎﻟﻮﺍ ﻟﻔﺮﻋﻮﻥ ﴿ : ﻗَﺎﻟُﻮﺍ ﻟَﻦ ﱡﻧﺆْﺛِﺮَﻙَ ﻋَﻠَﻰ ﻣَ ﺎ ﺟَﺎءﻧَ ﺎ
ِ ﻣﻦَ ﺍ ْﻟ َﺒﻴﱢﻨَﺎﺕِ ﻭَﺍﻟﱠﺬِﻱ ﻓَﻄَﺮَﻧَ ﺎ ﻓَ ﺎﻗْﺾِ ﻣَ ﺎ ﺃَﻧ ﺖَ ﻗَ ﺎﺽٍ . ﴾ ﻭﻫ ﻮ ﺍﻟﺘﺤ ﺪّﻱ ﺍﻟ ﺬﻱ ﻣ ﺎ ﺳُ ﻤﻊ
ﺑﻤﺜ ﻠِﻪِ ٬ ﻭﺃﺻﺒﺢ ﻋﻠﻴﻬﻢْ ﺃﻥْ ﻳﺆﺩﱡﻭﺍ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔِ ٬ ﻭﺃﻥْ ﻳﺒﻠﱢﻐﻮﺍ ﺍﻟﻜﻠﻤ ﺔ
ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﻘﻮﻳﺔ ﺇﻟﻰ ﻫﺬﺍ ﺍﻟﻤﻠﺤﺪِ ﺍﻟﺠﺒﺎﺭِ.
ﻟﻘ ﺪْ ﺩﺧ ﻞ ﺣﺒﻴ ﺐُ ﺑ ﻦُ ﺯﻳ ﺪٍ ﺇﻟ ﻰ ﻣ ﺴﻴﻠﻤﺔ ﻳ ﺪﻋﻮﻩ ﺇﻟ ﻰ ﺍﻟﺘﻮﺣﻴ ﺪِ ٬ ﻓﺄﺧ ﺬ ﻣ ﺴﻴﻠﻤﺔُ
ﻳﻘﻄ ُﻌﻪُ ﺑﺎﻟﺴﻴﻒِ ﻗﻄﻌﺔً ﻗﻄﻌﺔً ٬ ﻓﻤﺎ ﺃﻥﱠ ﻭﻻ ﺻﺎﺡ ﻭﻻ ﺍﻫﺘﺰﱠ ﺣﺘ ﻰ ﻟﻘ ﻲ ﺭﺏﱠ ﺷ ﻬﻴﺪﺍً٬
ﺸﻬَﺪَﺍء ﻋِﻨﺪََ ﺭ ﱢﺑ ِﻬﻢَْ ﻟ ُﻬﻢْ ﺃَﺟْﺮُ ُﻫﻢْ ﻭَﻧُﻮﺭُ ُﻫﻢْ . ﴾ ﴿ ﻭَﺍﻟ ﱡ
ﻭﺭُﻓﻊ ﺧُﺒﻴﺐُ ﺑﻦُ ﻋﺪﻱﱟ ﻋﻠﻰ ﻣﺸﻨﻘﺔِ ﺍﻟﻤﻮﺕِ ٬ ﻓﺄﻧﺸﺪ:
ﻋﻠ ﻰ ﺃﻱﱢ ﺟﻨ ﺐٍ ﻛ ﺎﻥ ﻓ ﻲ ﺍﷲِ ﻭﻟ ﺴﺖُ ﺃﺑ ﺎﻟﻲ ﺣ ﻴﻦ ﺃُﻗﺘ ﻞُ
ﻣ ﺼﺮﻋﻲ ﻣ ﺴﻠﻤﺎً
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ﻓﻄﺮﺓ ﺍﷲِ
ﺇﺫﺍ ﺍﺷ ﺘﺪﱠ ﺍﻟﻈ ﻼﻡُ ﻭﺯﻣﺠ ﺮ ﺍﻟ ﱠﺮﻋْ ﺪُ ﻭﻗ ﺼﻔﺖِ ﺍﻟ ﺮﻳﺢُ ٬ﺍﺳ ﺘﻴﻘﻈﺖِ ﺍﻟﻔﻄ ﺮﺓُ.
ﻇﻨﱡ ﻮﺍَْ ﺃ ﱠﻧﻬُ ﻢْ ﺃُﺣِ ﻴﻂَِ ﺑﻬِ ﻢْ
﴿ ﺟَﺎء ْﺗﻬَ ﺎ ﺭِﻳ ﺢٌ ﻋَﺎﺻِ ﻒٌ ﻭَﺟَ ﺎء ُﻫﻢُ ﺍﻟْﻤَْ ﻮﺝُ ﻣِ ﻦ ﻛُ ﻞﱢَ ﻣﻜَ ﺎﻥٍ ﻭَ َ
ﻏﻴْﺮَ ﺃﻥﱠ ﺍﻟﻤ ﺴﻠﻢ ﻳ ﺪﻋﻮ ﺭﺑﱠ ﻪ ﻓ ﻲ ﺍﻟ ﺸﺪﱠﺓِ ﻭﺍﻟﺮ ﺧ ﺎءِ٬ ﺨِﻠﺼِﻴﻦَ ﻟَﻪُ ﺍﻟﺪﱢﻳﻦََ . ﴾ ﻋﻮُﺍْ ﺍﻟﻠّﻪَ ﻣُ ْ
َ ﺩ َ
ﻄﻨِ ﻪِِ ﺇﻟَ ﻰ
ﺴﺒﱢﺤِﻴﻦََ { 143 } ﻟَﻠﺒِ ﺚَ ﻓِ ﻲ ﺑَ ْ ﻭﺍﻟﺴﺮﺍءِ ﻭﺍﻟﻀﺮﺍءَِ ﴿ : ﻓَﻠ ْﻮﻟَﺎَ ﺃﻧﱠﻪُ ﻛَﺎﻥَ ﻣِ ﻦْ ﺍﻟْﻤَُ
َ ﻳ ْﻮﻡِ ﻳُ ْﺒ َﻌﺜُ ﻮﻥَ . ﴾ ﺇﻥﱠ ﺍﻟﻜﺜﻴ ﺮ ﻳ ﺴﺄﻝُ ﺍﷲ ﻭﻗ ﺖ ﺣﺎﺟﺘِ ﻪ ﻭﻫ ﻮ ﻣﺘ ﻀﺮﱢﻉٌ ﺇﻟ ﻰ ﺭﺑﱢ ﻪ ٬ ﻓ ﺈﺫﺍ
ﺗﺤﻘﱠﻖ ﻣﻄﻠﺒُﻪ ﺃﻋﺮﺽ ﻭﻧﺄﻯ ﺑﺠﺎﻧﺒِﻪ ٬ ﻭﺍﷲُ ﻋﺰﱠ ﻭﺟﻞﱠ ﻻ ﻳُﻠﻌﺐُ ﻋﻠﻴﻪ ﻛﻤﺎ ﻳُﻠﻌﺐُ ﻋﻠﻰ
ﺍﻟﻮﻟﺪﺍﻥِ ٬ ﻭﻻ ﻳُﺨﺎﺩﻉُ ﻛﻤ ﺎ ﻳُﺨ ﺎﺩﻉُ ﺍﻟﻄﻔ ﻞُ ﴿ ٬ ﻳُﺨَ ﺎﺩِﻋُﻮﻥَ ﺍﻟﻠّ ﻪَ ﻭَﻫُ ﻮَ ﺧَ ﺎﺩِﻋُﻬُﻢْ . ﴾ ﺇﻥﱠ
ﺍﻟﺬﻳﻦ ﻳﻠﺘﺠﺌﻮﻥ ﺇﻟﻰ ﺍﷲِ ﻓﻲ ﻭﻗﺖِ ﺍﻟﺼﱠﻨﺎﺋﻊِ ﻣﺎ ﻫﻢْ ﺇﻻ ﺗﻼﻣﻴﺬٌ ﻟﺬﺍﻙ ﺍﻟ ﻀﺎﻝﱢ ﺍﻟﻤﻨﺤ ﺮﻑِ
ﺼﻴْﺖَ ﻗَﺒْ ﻞَُ ﻭﻛُﻨ ﺖَ ﻣِ ﻦَ ﻓﺮﻋ ﻮﻥ ٬ ﺍﻟ ﺬﻱ ﻗﻴ ﻞ ﻟ ﻪُ ﺑﻌ ﺪ ﻓ ﻮﺍﺕِ ﺍﻷﻭﺍﻥِ ﴿ : ﺁﻵﻥَ ﻭَﻗَ ﺪْ ﻋََ
ﺍﻟْﻤُﻔْﺴِﺪِﻳﻦَ . ﴾
ﻻ ﲢﺰﻥ
163
ﺳ ﻤﻌﺖُ ﻫﻴﺌ ﺔ ﺍﻹﺫﺍﻋ ﺔِ ﺍﻟﺒﺮﻳﻄﺎﻧﻴ ﺔِ ﺗُﺨﺒ ﺮُ ﺣ ﻴﻦ ﺍﺣﺘ ﻞﱠ ﺍﻟﻌ ﺮﺍﻕُ ﺍﻟﻜﻮﻳ ﺖ : ﺃﻥ
ﺗﺎﺗﺸﺮ ﺭﺋﻴﺴﺔ ﺍﻟﻮﺯﺭﺍءِ ﺍﻟﺒﺮﻳﻄﺎﻧﻴﺔ ﺍﻟ ﺴﺎﺑﻘﺔ ﻛﺎﻧ ﺖ ﻓ ﻲ ﻭﻻﻳ ﺔِ ﻛﻠ ﻮﺭﺍﺩﻭ ﺍﻷﻣﺮﻳﻜﻴ ﺔِ٬
ﻓﻠﻤﺎ ﺳﻤﻌﺖِ ﺍﻟﺨﺒﺮ ﻫُﺮِﻋﺖْ ﺇﻟﻰ ﺍﻟﻜﻨﻴﺴﺔِ ﻭﺳﺠﺪﺕْ!
ﻭﻻ ﺃﻓﺴﺮُ ﻫﺬﻩ ﺍﻟﻈ ﺎﻫﺮﺓ ﺇﻻ ﺑﺎﺳ ﺘﻴﻘﺎﻅِ ﺍﻟﻔﻄ ﺮﺓِ ﻋﻨ ﺪِ ﻣﺜْ ﻞِ ﻫ ﺆﻻءِ ﺇﻟ ﻰ ﻓﺎﻃﺮِﻫ ﺎ
ﻋﺰﱠ ﻭﺟﻞﱠ ٬ ﻣﻊ ﻛﻔﺮِﻫﻢ ﻭﺿﻼﻟِﻬﻢ ٬ ﻷﻥﱠ ﺍﻟﻨﻔﻮﺱ ﻣﻔﻄﻮﺭﺓٌ ﻋﻠﻰ ﺍﻹﻳﻤﺎﻥِ ﺑ ﻪِ ﺗﻌ ﺎﻟﻰ:
)) ﻛﻞﱡ ﻣﻮﻟﻮﺩِ ﻳُﻮﻟﺪُ ﻋﻠﻰ ﺍﻟﻔﻄﺮﺓِ ٬ ﻓﺄﺑﻮﺍﻩُ ﻳﻬﻮﱢﺩﺍﻧِﻪِ ﺃﻭ ﻳﻨﺼﱢﺮﺍﻧِﻪ ﺃﻭ ﻳﻤﺠﱢﺴﺎﻧِﻪِ. ((
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ﻻ ﺗﺤﺰﻥْ ﻋﻠﻰ ﺗﺄﺧﱡﺮ ﺍﻟﺮﱢﺯﻕِ ٬ ﻓﺈﻧﱢﻪ ﺑﺄﺟﻞٍ ﻣﺴﻤّﻰً
ﺍﻟ ﺬﻱ ﻳ ﺴﺘﻌﺠﻞُ ﻧ ﺼﻴﺒﻪ ﻣ ﻦ ﺍﻟ ﺮﱢﺯﻕِ ٬ ﻭﻳﺒ ﺎﺩﺭُ ﺍﻟ ﺰﻣﻦ ٬ ﻭﻳﻘﻠ ﻖُ ﻣ ﻦْ ﺗ ﺄﺧﱡ ِﺮ
ﺭﻏﺒﺎﺗِ ﻪ ٬ ﻛﺎﻟ ﺬﻱ ﻳ ﺴﺎﺑﻖُ ﺍﻹﻣ ﺎﻡ ﻓ ﻲ ﺍﻟ ﺼﻼﺓِ ٬ ﻭﻳﻌﻠُ ﻢ ﺃﻧﱠ ﻪ ﻻ ﻳ ﺴﻠﱢﻢُ ﺇﻻ ﺑﻌْ ﺪ ﺍﻹﻣ ﺎﻡ!
ﻓﺎﻷﻣﻮﺭُ ﻭﺍﻷﺭﺯﺍﻕُ ﻣﻘﺪﱠﺭﺓٌُ ٬ ﻓﺮِﻍ ﻣﻨﻬﺎ ﻗﺒﻞ ﺧﻠْ ﻖِ ﺍﻟﺨﻠﻴﻘ ﺔِ ٬ ﺑﺨﻤ ﺴﻴﻦ ﺃﻟ ﻒ ﺳ ﻨﺔٍ﴿ ٬
ﻀﻠِﻪِ. ﴾ ﺠﻠُﻮﻩُ ﴿ ٬ ﴾ ﻭَﺇِﻥ ﻳُﺮِﺩْﻙَ ﺑِ َ
ﺨﻴْﺮٍَ ﻓﻼَ ﺭَﺁﺩﱠِ ﻟ َﻔ ْ ﺴ َﺘﻌْ ِ
ﺃَﺗَﻰ ﺃَﻣْﺮُ ﺍﻟﻠّﻪِ ﻓَﻼَ ﺗَ ْ
ﻳﻘﻮﻝُ ﻋﻤﺮُ » : ﺍﻟﻠﱠﻬﻢﱠ ﺇﻧﻲ ﺃﻋﻮﺫُ ﺑﻚ ﻣﻦ ﺟﻠﺪِ ﺍﻟﻔﺎﺟﺮِ ٬ ﻭﻋﺠﺰِ ﺍﻟﺜﻘ ﺔِ . « ﻭﻫ ﺬﻩِ
ﻛﻠﻤﺔٌ ﻋﻈﻴﻤﺔٌ ﺻﺎﺩﻗﺔٌ . ﻓﻠ ﻘﺪْ ﻃُﻔْﺖُ ﺑﻔﻜﺮﻱ ﻓﻲ ﺍﻟﺘ ﺎﺭﻳﺦِ ٬ ﻓﻮﺟ ﺪﺕُ ﻛﺜﻴ ﺮﺍً ﻣ ﻦْ ﺃﻋ ﺪﺍءِ
ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ ٬ ﻋﻨﺪﻫﻢْ ﻣﻦْ ﺍﻟﺪﱠﺃﺏِ ﻭﺍﻟﺠﻠﺪِ ﻭﺍﻟﻤﺜﺎﺑﺮﺓِ ﻭﺍﻟﻄﱡﻤ ﻮﺡِ : ﺍﻟﻌَﺠَ ﺐَ ﺍﻟﻌُﺠ ﺎﺏَ.
ﻭﻭﺟﺪﺕُ ﻛﺜﻴﺮﺍً ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻋﻨﺪﻫﻢْ ﻣﻦ ﺍﻟﻜﺴﻞِ ﻭﺍﻟﻔﺘ ﻮﺭِ ﻭﺍﻟﺘﱠﻮﺍﻛُ ﻞِ ﻭﺍﻟﺘﱠﺨ ﺎﺫُﻝِ : ﻣ ﺎ
ﺍﷲُ ﺑﻪ ﻋﻠﻴﻢٌ ٬ ﻓﺄﺩﺭﻛﺖُ ﻋُ ﻤْﻖ ﻛﻠﻤﺔِ ﻋُ َﻤﺮَ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ.
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ﺍﻧﻐﻤﺲْ ﻓﻲ ﺍﻟﻌﻤﻞِ ﺍﻟﻨﺎﻓﻊِ
ﺧﻠَﻒٍ ﻭﺍﻟﻌﺎﺹ ﺑ ﻦ ﻭﺍﺋ ﻞ ﺃﻧﻔﻘ ﻮﺍ ﺃﻣ ﻮﺍﻟﻬﻢ ﻓ ﻲ ﺃﻥﱠ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﻟﻤﻐﻴﺮﺓِ ﻭﺃُﻣﻴﺔ ﺑﻦَ
ﻣﺤﺎﺭﺑ ﺔِ ﺍﻟﺮﺳ ﺎﻟﺔِ ﻭﻣﺠﺎﺑﻬ ﺔِ ﺍﻟﺤ ﻖِ ﴿ ﻓََ
ﺴﻴُﻨﻔِﻘُﻮ َﻧﻬَﺎ ﺛُ ﻢﱠ ﺗَﻜُ ﻮﻥُ ﻋَﻠَْ ﻴ ﻬِﻢْ ﺣَ ﺴْﺮَﺓً ﺛُ ﻢﱠ
ُ ﻳ ْﻐَﻠﺒُ ﻮﻥَ . ﴾ ﻭﻟﻜ ﻦﱠ ﻛﺜﻴ ﺮﺍً ﻣ ﻦ ﺍﻟﻤ ﺴﻠﻤﻴﻦ ﻳﺒﺨﻠ ﻮﻥ ﺑ ﺄﻣﻮﺍﻟِﻬﻢْ ٬ ﻟ ﺌﻼﱠ ﻳُ ﺸﺎﺩ ﺑﻬ ﺎ ﻣﻨ ﺎﺭُ
ﺨﻞُ ﻋَ ﻦ ﻧﱠﻔْ ﺴِﻪِ ٬ ﴾ ﻭﻫ ﺬﺍ ﺍﻟﻔﻀﻴﻠﺔِ ٬ ﻭﻳُﺒﻨﻰ ﺑﻬﺎ ﺻﺮﺡُ ﺍﻹﻳﻤﺎﻥِ ﴿ ﻭَﻣَﻦ ﻳَﺒْﺨَﻞَْ ﻓﺈِﻧﱠﻤَﺎَ ﻳﺒْ َ
ﺟَﻠﺪُ ﺍﻟﻔﺎﺟِﺮ ﻭﻋﺠْﺰُ ﺍﻟﺜﻘﺔِ.
َ
ﻓﻲ ﻣﺬﻛّﺮﺍﺕِ ) ﺟﻮﻟﺪﺍ ﻣ ﺎﺋﻴﺮ ( ﺍﻟﻴﻬﻮﺩﻳ ﺔِ ٬ ﺑﻌﻨ ﻮﺍﻥ ) ﺍﻟﺤﻘ ﺪ : ( ﻓ ﺈﺫﺍ ﻫ ﻲ ﻓ ﻲ
ﻣﺮﺣﻠ ﺔٍ ﻣ ﻦْ ﻣﺮﺍﺣ ﻞِ ﺣﻴﺎﺗِﻬ ﺎ ﺗﻌﻤ ﻞُ ﺳ ﺖﱠ ﻋ ﺸﺮﺓ ﺳ ﺎﻋﺔً ﺑ ﻼ ﺍﻧﻘﻄ ﺎﻉٍ ٬ ﻓ ﻲ ﺧﺪﻣ ﺔِ
ﻣﺒﺎﺩﺋِﻬﺎ ﺍﻟﻀّﺎﱠﻟﺔِ ﻭﺃﻓﻜﺎﺭِﻫﺎ ﺍﻟﻤﻨﺤﺮﻓﺔِ ٬ ﺣﺘ ﻰ ﺃﻭﺟ ﺪﺕْ ﻣ ﻊ ) ﺑ ﻦ ﺟﻮﺭﻳ ﻮﻥ ( ﺩﻭﻟ ﺔً٬
ﻭﻣﻦْ ﺷﺎء ﻓﻠﻴﻨﻈُﺮْ ﻛﺘﺎﺑﻬﺎ .
ﻻ ﲢﺰﻥ
164
ﻭﺭﺃﻳﺖُ ﺃﻟﻮﻓﺎً ﻣﻦْ ﺃﺑﻨﺎءِ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻻ ﻳﻌﻤﻠﻮﻥ ﻭﻟﻮ ﺳﺎﻋﺔً ﻭﺍﺣﺪﺓً ٬ ﺇﻧﻤ ﺎ ﻫ ﻢْ ﻓ ﻲ
ﻟﻬ ﻮ ﻭﺃﻛ ﻞٍ ﻭﺷُ ﺮﺏٍ ﻭﻧ ﻮﻡٍ ﻭﺿ ﻴﺎﻉٍ ﴿ ﻣَ ﺎَ ﻟﻜُ ﻢْ ﺇِﺫَﺍ ﻗِﻴ ﻞََ ﻟﻜُ ﻢُ ﺍﻧﻔِ ﺮُﻭﺍْ ﻓِ ﻲ ﺳَ ﺒِﻴﻞِ ﺍﻟﻠّ ﻪِ
ﺍﺛﱠﺎﻗَ ْﻠ ُﺘﻢِْ ﺇﻟَﻰ ﺍﻷَﺭْﺽِ. ﴾
ﻛﺎﻥ ﻋﻤﺮُ ﺩﺅﻭﺑﺎً ﻓﻲ ﻋﻤﻠﻪ ﻟﻴﻼً ﻭﻧﻬﺎﺭﺍً ٬ ﻗﻠﻴﻞ ﺍﻟﻨ ﻮﻡ . ﻓﻘ ﺎﻝ ﺃﻫﻠُ ﻪ : ﺃﻻ ﺗﻨ ﺎﻡُ ؟
ﻗﺎﻝ : ﻟﻮ ﻧﻤ ﺖُ ﻓﻲ ﺍﻟﻠّﻴﻞِ ﺿﺎﻋﺖْ ﻧﻔْﺴِﻲ ٬ ﻭﻟﻮ ﻧﻤﺖُ ﻓﻲ ﺍﻟﻨﻬﺎﺭِ ﺿﺎﻋﺖْ ﺭﻋﻴﱠﺘِﻲ.
ﻓ ﻲ ﻣ ﺬﻛﺮﺍﺕِ ﺍﻟﻬﺎﻟ ﻚِ ) ﻣﻮﺷ ﻰ ﺩﻳ ﺎﻥ ( ﺑﻌﻨ ﻮﺍﻥ ) ﺍﻟ ﺴﻴﻒُ ﻭﺍﻟﺤﻜ ﻢُ : ( ﻛ ﺎﻥ
ﻳﻄﻴﺮُ ﻣﻦ ﺩﻭﻟﺔٍ ﺇﻟﻰ ﺩﻭﻟﺔٍ ٬ ﻭﻣﻦْ ﻣﺪﻳﻨﺔٍ ﺇﻟ ﻰ ﻣﺪﻳﻨ ﺔٍ ٬ ﻧﻬ ﺎﺭﺍً ﻭﻟ ﻴﻼً ٬ ﺳّ ﺮﺍً ﻭﺟﻬ ﺮﺍً٬
ﻭﻳﺤ ﻀﺮُ ﺍﻻﺟﺘﻤﺎﻋ ﺎﺕِ ٬ ﻭﻳﻌﻘ ﺪُ ﺍﻟﻤ ﺆﺗﻤﺮﺍﺕِ ٬ ﻭﻳﻨ ﺴﱢﻖُ ﺍﻟ ﺼﱠﻔﻘﺎﺕِ ٬ ﻭﺍﻟﻤﻌﺎﻫ ﺪﺍﺕ٬
ﺟﻠَ ﺪُ ﺇﺧ ﻮﺍﻥِ ﺍﻟﻘ ﺮﺩﺓِ ﻭﺍﻟﺨﻨ ﺎﺯﻳﺮِ٬ ﻭﻳﻜﺘ ﺐُ ﺍﻟﻤ ﺬﻛّﺮﺍﺕِ . ﻓﻘﻠ ﺖُ : ﻭﺍﺣ ﺴﺮﺗﺎﻩُ ٬ ﻫ ﺬﺍَ
ﺠﺰُ ﺍﻟﺜﻘﺔِ.
ﺠﺰُ ﻛﺜﻴﺮٍ ﻣﻦ ﺍﻟﻤﺴﻠﻤﻴﻦ ٬ ﻭﻟﻜﻦْ ﻫﺬﺍ ﺟﻠﺪُ ﺍﻟﻔﺎﺟﺮِ ﻭﻋَ ْ ﻭﺫﺍﻙ ﻋَ ْ
ﺑﻨ ﻮ ﺍﻟﻠﱠﻘﻄﻴ ﺔِ ﻣِ ﻦُْ ﺫﻫْ ﻞِ ﺑ ﻦِ ﻟﻮ ﻛﻨﺖُ ﻣﻦْ ﻣ ﺎﺯﻥٍ ﻟ ﻢ ﺗ ﺴﺘﺒِﺢْ
ُ ﺍﻟﻌﻄﺎﻟﺔ ﻭﺍﻟﺒﻄﺎﻟﺔ ﻭﺍﻟﻔﺮﺍﻍ ٬ ﻭﺃﺧﺮﺝ ﺷ ﺒﺎﺑﺎ ﻴْﺒﺎﻧﺎ
ً ﺳ ﻜﻨﻮﺍ ﺍﻟﻤ ﺴﺠﺪ ﺷ ِﻠ ﻲ
ﻟﻘ ﺇﺪﺑْ ﺣﺎﺭﺏ ﻋﻤﺮ
٬ ﻓﻀﺮﺑﻬﻢ ﻭﻗﺎﻝ : ﺍﺧﺮﺟﻮﺍ ﻭﺍﻃﻠﺒﻮﺍ ﺍﻟﺮﱢﺯﻕ ٬ ﻓﺈﻥﱠ ﺍﻟﺴﻤﺎء ﻻ ﺗﻤﻄﺮُ ﺫﻫﺒﺎً ﻭﻻ ﻓ ﻀ ًﺔ
. ﺇﻥﱠ ﻣ ﻊ ﺍﻟﻔ ﺮﺍﻍ ﻭﺍﻟﻌﻄﺎﻟ ﺔِ : ﺍﻟﻮﺳ ﺎﻭﺱ ﻭﺍﻟﻜ ﺪَﺭَ ﻭﺍﻟﻤ ﺮﺽَ ﺍﻟﻨﻔ ﺴﻲﱠ ﻭﺍﻻﻧﻬﻴ ﺎﺭً
ﺤﺒُ ﻮﺭ ﻭﺍﻟ ﺴﻌﺎﺩﺓ. ﺍﻟﻌﺼﺒﻲﱠ ﻭﺍﻟﻬ ﻢﱠ ﻭﺍﻟﻐ ﻢﱠ . ﻭﺇﻥﱠ ﻣ ﻊ ﺍﻟﻌﻤ ﻞِ ﻭﺍﻟﻨ ﺸﺎﻁِ : ﺍﻟ ﺴﺮﻭﺭ ﻭﺍﻟ ُ
ﻭﺳﻮﻑ ﻳﻨﺘﻬﻲ ﻋﻨﺪﻧﺎ ﺍﻟﻘﻠﻖُ ﻭﺍﻟﻬﻢﱡ ﻭﺍﻟﻐﻢﱡ ٬ ﻭﺍﻷﻣ ﺮﺍﺽُ ﺍﻟﻌﻘﻠﻴﱠ ﺔُ ﻭﺍﻟﻌ ﺼﺒﱠﻴﺔُ ﻭﺍﻟﻨﻔ ﺴﱠﻴﺔُ
ﺇﺫﺍ ﻗ ﺎﻡ ﻛ ﻞﱞ ﺑ ﺪﻭﺭِﻩِ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓِ ٬ ﻓﻌُﻤِﻠ ﺖِ ﺍﻟﻤ ﺼﺎﻧﻊُ ٬ ﻭﺍﺷ ﺘﻐﻠﺖِ ﺍﻟﻤﻌﺎﻣ ﻞُ ٬ ﻭﻓﺘﺤ ﺖِ
ﺍﻟﺠﻤﻌﻴّ ﺎﺕُ ﺍﻟﺨﻴﺮﻳﱠ ﺔُ ﻭﺍﻟﺘﻌﺎﻭﻧﻴﱠ ﺔُ ﻭﺍﻟﺪﻋﻮﻳﱠ ﺔُ ٬ ﻭﺍﻟﻤﺨﻴﻤ ﺎﺕُ ﻭﺍﻟﻤﺮﺍﻛ ﺰُ ﻭﺍﻟﻤُﻠﺘﻘﻴ ﺎﺕُ
ﻏ ْﻴﺮُﻫﺎ ﴿ .. ﻭَ ُﻗﻞِ ﺍﻋْ َﻤﻠُﻮﺍْ ﴿ ٬ ﴾ ﻓَﺎﻧﺘَ ﺸِﺮُﻭﺍ ﻓِ ﻲ ﺍﻟْ ﺄَﺭْﺽِ ﺍﻷﺩﺑﱠﻴﺔُ ٬ ﻭﺍﻟﺪﱠﻭﺭﺍﺕُ ﺍﻟﻌﻠﻤﱠﻴﺔُ ﻭ َ
﴿ ٬ ﴾ ﺳَﺎﺑِﻘُﻮﺍ﴿ ٬ ﴾ ﻭَﺳَﺎ ِﺭﻋُﻮﺍْ )) ٬ ﴾ ﻭﺇﻥ ﻧﺒﻲﱠ ﺍﷲِ ﺩﺍﻭﺩ ﻛﺎﻥ ﻳﺄﻛﻞُ ﻣﻦ ﻋﻤﻞِ ﻳﺪِﻩ. ((
ﻭﻟﻠﺮّﺍﺷ ﺪِ ﻛﺘ ﺎﺏٌ ٬ ﺑﻌﻨ ﻮﺍﻥ ) ﺻ ﻨﺎﻋﺔُ ﺍﻟﺤﻴ ﺎﺓِ ٬ ( ﺗﺤ ﺪﱠﺙ ﻋ ﻦْ ﻫ ﺬﻩِ ﺍﻟﻤ ﺴﺎﻟﺔِ
ﺑﺈﺳﻬﺎﺏٍ ٬ ﻭﺫَ َﻛﺮَ ﺃﻥﱠ ﻛﺜﻴﺮﺍً ﻣﻦ ﺍﻟﻨﺎﺱِ ﻻ ﻳﻘﻮﻣﻮﻥ ﺑﺪﻭﺭِﻫﻢ ﻓﻲ ﺍﻟﺤﻴﺎﺓِ.
ﻭﻛﺜﻴﺮٌ ﻣﻦ ﺍﻟﻨﺎﺱِ ﺃﺣﻴﺎءٌ ٬ ﻭﻟﻜﻨﱠﻬﻢ ﻛﺎﻷﻣﻮﺍﺕِ ٬ ﻻ ﻳُﺪﺭﻛﻮﻥ ﺳﺮﱠ ﺣﻴ ﺎﺗِﻬﻢ ٬ ﻭﻻ
ﻳُﻘ ﺪﻣﻮﻥ ﻟﻤ ﺴﺘﻘﺒﻠﻬﻢ ﻭﻻ ﻷُﻣﱠ ﺘِﻬﻢْ ٬ ﻭﻻ ﻷﻧﻔ ﺴِﻬﻢ ﺧﻴ ﺮﺍً َ ﴿ ﺭﺿُ ﻮﺍْ ﺑِ ﺄَﻥَ ﻳﻜُﻮﻧُ ﻮﺍْ ﻣَ ﻊَ
ﻏﻴْ ﺮُُ ﺃﻭْﻟِ ﻲ ﺍﻟ ﻀﱠﺮَﺭِ ﺨﻮَﺍﻟِ ﻒِ ﴿ ٬ ﴾ ﻻﱠ ﻳَ ﺴْ َﺘﻮِﻱ ﺍ ْﻟﻘَﺎﻋِ ﺪُﻭﻥَ ﻣِ ﻦَ ﺍﻟْﻤُ ﺆْ ِﻣﻨِﻴﻦََ
ﺍﻟْ َ
ﺳﺒِﻴﻞِ ﺍﻟﻠّﻪِ. ﴾ ﻭَﺍﻟْﻤُﺠَﺎﻫِﺪُﻭﻥَ ﻓِﻲَ
ﺇﻥﱠ ﺍﻟﻤ ﺮﺃﺓ ﺍﻟ ﺴﻮﺩﺍء ﺍﻟﺘ ﻲ ﻛﺎﻧ ﺖْ ﺗﻘُ ﻢﱡ ﻣ ﺴﺠﺪ ﺍﻟﺮﺳ ﻮﻝ r ﻗﺎﻣ ﺖْ ﺑ ﺪﻭﺭِﻫﺎ ﻓ ﻲ
ﺠﺒَْ ﺘ ُﻜﻢْ
ﺧﻴْﺮٌ ﻣﱢﻦ ﻣﱡﺸْ ِﺮﻛَﺔٍَ ﻭﻟَ ﻮْ ﺃَﻋْ َ ﺍﻟﺤﻴﺎﺓِ ٬ ﻭﺩﺧ ﻠﺖْ ﺑﻬﺬﺍ ﺍﻟﺪﱠﻭﺭِ ﺍﻟﺠﻨﺔ ﴿ ﻭَﻷَﻣَﺔٌ ﱡﻣﺆْ ِﻣﻨَﺔٌَ
. ﴾
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ﻭﻛﺬﻟﻚ ﺍﻟﻐﻼﻡُ ﺍﻟﺬﻱ ﺻََ ﻨﻊَ ﺍﻟﻤِﻨْﺒ ﺮ ﻟﻠﺮﺳ ﻮﻝِ r ﺃﺩﱠﻯ ﻣ ﺎ ﻋﻠﻴ ﻪِ ٬ ﻭﻛ ﺴﺐ ﺍﺟ ﺮﺍً
ﺑﻬﺬﺍ ﺍﻷﻣﺮِ ٬ ﻷﻥﱠ ﻣﻮﻫﻠﺘﻪ ﻓﻲ ﺍﻟﻨّﺠﺎﺭﺓِ ﴿ ﻭَﺍﻟﱠﺬِﻳﻦَ ﻻَ ﻳَﺠِﺪُﻭﻥَ ﺇِﻻﱠ ﺟُﻬْﺪَﻫُﻢْ. ﴾
ﺳ ﻤﺤﺖِ ﺍﻟﻮﻻﻳ ﺎﺕُ ﺍﻟﻤﺘﺤ ﺪﺓُ ﺍﻷﻣﺮﻳﻜﻴﱠ ﺔُ ﻋ ﺎﻡ 1985 ﻡ ﺑ ﺪﺧﻮﻝِ ﺍﻟ ﺪﱡﻋﺎﺓِ
ﺍﻟﻤﺴﻠﻤﻴﻦ ﺳ ﺠﻮﻥ ﺃﻣﺮﻳﻜ ﺎ ٬ ﻷﻥﱠ ﺍﻟﻤﺠ ﺮﻣﻴﻦ ﻭﺍﻟﻤ ﺮﻭﱢﺟﻴﻦ ﻭﺍﻟ َﻘ َﺘﻠَ ﺔَ ٬ ﺇﺫﺍ ﺍﻫﺘ ﺪَﻭْﺍ ﺇﻟ ﻰ
ﺍﻹﺳﻼﻡِ ٬ ﺃﺻﺒﺤﻮﺍ ﺃﻋﻀﺎءً ﺻﺎﻟﺤﻴﻦ ﻓﻲ ﻣﺠﺘﻤﻌﺎﺗِﻬﻢْ ﴿ ﺃَﻭَ ﻣَ ﻦ ﻛَ ﺎﻥَ ﻣَﻴْﺘ ﺎًَ ﻓﺄَﺣْ َﻴ ْﻴﻨَ ﺎﻩُ
ﺟ َﻌ ْﻠﻨَﺎ ﻟَ ﻪُ ﻧُﻮﺭﺍً ﻳَﻤْﺸِﻲ ﺑِﻪِ ﻓِﻲ ﺍﻟﻨﱠﺎﺱِ. ﴾ ﻭَ َ
ﺩﻋﺎءﺍﻥِ ﺍﺛﻨﺎﻥِ ﻋﻈﻴﻤﺎﻥِ ٬ ﻧﺎﻓﻌﺎﻥِ ﻟﻤﻦْ ﺃﺭﺍﺩ ﺍﻟﺴﱠﺪﺍﺩ ﻓﻲ ﺍﻷﻣﻮﺭِ ﻭﺿ ﺒْﻂِ ﺍﻟ ﻨﻔﺲِ
ﻋﻨﺪ ﺍﻷﺣﺪﺍﺙِ ﻭﺍﻟﻮﻗﺎﺋﻊِ.
ﺍﻷﻭﻝُ : ﺣ ﺪﻳﺚُ ﻋﻠ ﻲﱟ ٬ ﺃﻥﱠ ﺍﻟﺮﺳ ﻮﻝ r ﻗ ﺎﻝ ﻟ ﻪُ )) : ﻗُ ﻞْ : ﺍﻟﻠﻬ ﻢﱠ ﺍﻫ ﺪﻧِﻲ
ﻭﺳﺪﱢﺩْﻧﻲ . (( ﺭﻭﺍﻩُ ﻣﺴﻠﻢٌ.
ﺍﻟﺜ ﺎﻧﻲ : ﺣ ﺪ ﻳﺚُ ﺣُ ﺼﻴْﻦ ﺑ ﻦ ﻋﺒﻴ ﺪٍ ٬ ﻋﻨ ﺪ ﺃﺑ ﻲ ﺩﺍﻭﺩ : ﻗ ﺎﻝ ﻟ ﻪ )) : r ﻗ ﻞْ:
ﺍﻟﻠﱠﻬﻢﱠ ﺃﻟﻬﻤﻨﻲ ﺭُﺷﺪْﻱ ٬ ﻭﻗِﻨﻲ ﺷﺮﱠَ ﻧﻔﱠﺴﻲ. ((
ﻓ ﺄﻛﺜﺮُ ﻣ ﺎ ﻳﺠﻨ ﻲ ﻋﻠﻴ ﻪ ﺇﺫﺍ ﻟ ﻢْ ﻳﻜ ﻦْ ﻋ ﻮﻥٌ ﻣ ﻦ ﺍﷲِ
ُ ﺍﻟﻤ ﻮﻩُﺕِ ٬ ﻳُ ﻮﺭﺩُ ﺍﺟﺘﻬ ﺎﺩُ
ﻰِ ٬ ﻭﺣ ﺐﱡ ﺍﻟﻌْ ﻴﺶِ ٬ ﻭﻛﺮﺍ ِﻫﻴَ ﺔ ُ ﺍﻟﺒﻘ ﺎ ء
ﻟﻠﻔﺘ
ﺍﻟﺘﱠﻌﻠﱡﻖُ ﺑﺎﻟﺤﻴﺎﺓ ٬ ﻭﻋ ﺸْﻖ
ﺍﻟﻌﺒ ﺪَ : ﺍﻟﻜَ ﺪﺭَ ﻭﺿِ ﻴﻖَ ﺍﻟ ﺼﱠﺪﺭِ ﻭﺍﻟ َﻤﻠَ ﻖَ ﻭﺍﻟﻘﻠ ﻖ ﻭﺍﻷﺭﻕ ﻭﺍﻟﺮﱠﻫ ﻖ ٬ ﻭﻗ ﺪ ﻻﻡ ﺍﷲ
ﺣﻴَ ﺎﺓٍ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺗﻌﻠﱡﻘِﻬﻢ ﺑﺎﻟﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ٬ ﻓﻘ ﺎﻝَ ﴿ : ﻭَﻟﺘَﺠَِ ﺪﻧﱠﻬُﻢْ ﺃَﺣْ ﺮَﺹَ ﺍﻟﻨﱠ ﺎﺱَِ
ﻋﻠَ ﻰَ
ﻭَﻣِ ﻦَ ﺍﻟﱠ ﺬِﻳﻦَ ﺃَﺷَْ ﺮﻛُﻮﺍْ ﻳَ ﻮَﺩﱡ ﺃَﺣَ ﺪُ ُﻫﻢْ ﻟَ ﻮُْ ﻳﻌَﻤﱠ ﺮَُ ﺃﻟْ ﻒَ ﺳَ ﻨَﺔٍ ﻭَﻣَ ﺎ ﻫُ ﻮَ ﺑِﻤُﺰَﺣْﺰِﺣِ ﻪِ ﻣِ ﻦَ
ﺍﻟْﻌَﺬَﺍﺏِ ﺃَﻥُ ﻳﻌَﻤﱠﺮَ ﻭَﺍﻟﻠّﻪُ ﺑَﺼِﻴﺮٌ ﺑِﻤَﺎَ ﻳﻌْ َﻤﻠُﻮﻥَ. ﴾
ﻭﻫﻨﺎ ﻗﻀﺎﻳﺎ ٬ ﻣﻨﻬﺎ : ﺗﻨﻜﻴﺮُ ﺍﻟﺤﻴﺎﺓِ ٬ ﻭﺍﻟﻤﻘﺼﻮﺩُ : ﺃﻧﱠﻬﺎ ﺃﻱﱠ ﺣﻴﺎﺓٍ ٬ ﻭﻟﻮ ﻛﺎﻧ ﺖْ
ﺣﻴﺎﺓ ﺍﻟﺒﻬﺎﺋﻢِ ﻭﺍﻟﻌﺠْﻤﺎﻭﺍﺕِ ٬ ﻭﻟﻮ ﻛﺎﻧﺖْ ﺷﺨﺼﻴﺔً ﺭﺧﻴﺼﺔً ﻓﺈﻧﱠﻬﻢْ ﻳﺤﺮﺻﻮﻥ ﻋﻠﻴﻬﺎ.
ﻭﻣ ﻨﻬﺎ : ﺍﺧﺘﻴﺎﺭُ ﻟﻔﻆِ : ﺃﻟﻒِ ﺳﻨﺔٍ ﻷﻥﱠ ﺍﻟﻴﻬﻮﺩﻱﱠ ﻛ ﺎﻥ ﻳﻠﻘ ﻰ ﺍﻟﻴﻬ ﻮﺩﻱﱠ ﻓﻴﻘ ﻮﻝُ ﻟ ﻪُ
ﻋﺶْ ﺃﻟﻒ ﺳﻨﺔٍ . ﻓﺬﻛﺮ ﺳﺒﺤﺎﻧﻪُ ﻭﺗﻌﺎﻟﻰ ﺃﻧﻬﻢْ ﻳﺮﻳﺪﻭﻥ : ﻋِﻢْ ﺻﺒﺎﺣﺎً ﺃﻟﻒ ﺳﻨﺔٍ . ﺃﻱِ :
ﻫﺬﺍ ﺍﻟﻌﻤﺮ ﺍﻟﻄﻮﻳﻞ ٬ ﻭﻟﻜ ﻦْ ﻟ ﻮ ﻋﺎﺷ ﻮﻩُ ﻓﻤ ﺎ ﺍﻟﻨﻬﺎﻳ ﺔُ ؟ ! ﻣ ﺼﻴﺮُﻫﻢ ﺇﻟ ﻰ ﻧ ﺎﺭٍ ﺗﻠﻈﱠ ﻰ ﴿
َ ﻭَﻟﻌَﺬَﺍﺏُ ﺍﻟْﺂﺧِﺮَﺓِ ﺃَﺧْﺰَﻯ ﻭَ ُﻫﻢْ ﻟَﺎ ﻳُﻨﺼَﺮُﻭﻥَ. ﴾
ﻣﻦْ ﺃﺣﺴﻦِ ﻛﻠﻤﺎﺕِ ﺍﻟﻌﺎﻣﺔِ : ﻻ ﻫﻢﱠ ﻭﺍﷲُُ ﻳﺪْﻋﻰ.
ﻭﺍﻟﻤﻌﻨ ﻰ : ﺃﻥﱠ ﻫﻨ ﺎﻙ ﺇﻟﻬ ﺎً ﻓ ﻲ ﺍﻟ ﺴﻤﺎءِ ﻳُ ﺪﻋﻰ ٬ ﻭﻳُﻄﻠ ﺐُ ﻣﻨ ﻪُ ﺍﻟﺨﻴْ ﺮُ ٬ ﻓﻠﻤ ﺎﺫﺍ
ﺗﻬ ﺘﻢّ ﺃﻧ ﺖ ﻓ ﻲ ﺍﻷﺭﺽِ ٬ ﻓ ﺈﺫﺍ ﻭﻛﱠﻠ ﺖ ﺭﺑﱠ ﻚ ﺑﻬﻤﱢ ﻚ ٬ ﻛ ﺸَﻔَﻪ ﻭﺃﺯﺍﻟ ﻪ ﴿ ﺃَﻣﱠ ﻦ ﻳُﺠِﻴ ﺐُ
ﻋﺒَ ﺎﺩِﻱ ﻋَﻨﱢ ﻲ ﻓَ ﺈِﻧﱢﻲ ﻗَﺮِﻳ ﺐٌ ﺸﻒُ ﺍﻟ ﺴﱡﻮءَ ﴿ ٬ ﴾ ﻭَﺇِﺫَﺍ ﺳََ ﺄَﻟﻚَِ ﺍﻟْﻤُ ﻀْﻄَﺮﱠ ﺇِ ﺫَﺍَ ﺩﻋَ ﺎﻩُ ﻭَﻳَﻜِْ
ﺃُﺟِﻴﺐُ ﺩَﻋْﻮَﺓَ ﺍﻟﺪﱠﺍﻉِ ﺇِﺫَﺍَ ﺩﻋَﺎﻥِ . ﴾
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ﻭﻣُ ﺪْﻣِﻦِ ﺍﻟﻘ ﺮْﻉِ ﻟﻸﺑ ﻮﺍﺏِ ﺃﻥ ﺃﺧﻠِ ﻖْ ﺑ ﺬﻱ ﺍﻟ ﺼﱠﺒﺮِ ﺃﻥْ ﻳﺤﻈ ﻰ
ﻳﻠِﺠ ﺎ ﺑﺤﺎﺟﺘِ ﻪِ
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ﻓﻲ ﺣﻴﺎﺗِﻚ ﺩﻗﺎﺋﻖُ ﻏﺎﻟﻴﺔٌ
ﺭﺃﻳﺖُ ﻣﻮﻗﻔﻴْﻦِ ﻣُﺆﺛﱢﺮﻳْﻦِ ﻣُﻌﺒﱢﺮ ْﻳﻦِ ﻟﻠﺸﻴﺦِ ﻋﻠﻲ ﺍﻟﻄﻨﻄﺎﻭﻱﱢ ﻓﻲ ﻣﺬﻛّﺮﺍﺗﻪِ:
ﺍﻟﻤﻮﻗﻒُ ﺍﻷﻭﻝُ : ﺗﺤﺪﱠﺙَ ﻋﻦ ﻧﻔﺴِﻪ ﻭﻛﺎﺩ ﻳﻐﺮﻕُ ﻋﻠﻰ ﺷﺎﻃﺊِ ﺑﻴ ﺮﻭﺕ ٬ ﺣﻴﻨﻤ ﺎ
ﻛﺎﻥ ﻳﺴﺒﺢُ ﻓﺄﺷﺮﻑ ﻋﻠﻰ ﺍﻟﻤﻮﺕِ ٬ ﻭﺣُﻤِﻞ ﻣَﻐْ ِﻤﻴّ ﺎً ﻋﻠﻴ ﻪِ ٬ ﻭﻛ ﺎﻥ ﻓ ﻲ ﺗﻠ ﻚ ﺍﻟﻠﺤﻈ ﺎﺕِ
ﻋﻦُ ﻟﻤﻮﻻ ﻩُ ٬ ﻭﻳﻮﺩﱡ ﻟﻮ ﻋﺎﺩَ ﻭﻟﻮ ﺳﺎﻋﺔً ﺇﻟﻰ ﺍﻟﺤﻴﺎﺓِ ٬ ﻟﻴﺠﺪﱢﺩ ﺇﻳﻤﺎﻧ ﻪ ﻭﻋﻤﻠ ﻪُ ﺍﻟ ﺼّﺎﻟﺢ ﻳُﺬ ِ
٬ ﻓﻴَﺼﻞِ ﺍﻹﻳﻤﺎﻥُ ﻋﻨﺪﻩ ﻣﻨﺘﻬﺎﻩ.
ﻭﺍﻟﻤﻮﻗﻒُ ﺍﻟﺜﺎﻧﻲ : ﺫَﻛَﺮَ ﺃﻧﻪ ﻗ ﺪِﻡ ﻓ ﻲ ﻗﺎﻓﻠ ﺔٍ ﻣ ﻦْ ﺳ ﻮﺭﻳﺎ ﺇﻟ ﻰ ﺑﻴ ﺖِ ﺍﷲِ ﺍﻟﻌﺘﻴ ﻖِ٬
ﻭﺑﻴﻨﻤﺎ ﻫﻮ ﻓﻲ ﺻﺤﺮﺍءِ ﺗﺒﻮﻙ ﺿﻠﱡﻮﺍ ﻭﺑَﻘُﻮﺍ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ٬ ﻭﺍﻧﺘﻬﻰ ﻃﻌ ﺎﻣُﻬُﻢ ﻭ ﺍﺷ ﺮﺍﺑُﻬُﻢ
٬ ﻭﺃﺷ ﺮﻓﻮﺍ ﻋﻠ ﻰ ﺍﻟﻤ ﻮﺕِ ٬ ﻓﻘ ﺎﻡ ﻭﺃﻟﻘ ﻰ ﻓ ﻲ ﺍﻟﺠﻤ ﻮﻉِ ﺧﻄﺒ ﺔ ﺍﻟ ﻮﺩﺍﻉِ ﻣ ﻦ ﺍﻟﺤﻴ ﺎﺓِ٬
ﺧﻄﺒ ﺔً ﺗﻮﺣﻴﺪﻳﱠ ﺔ ﺣ ﺎﺭﱠﺓً ﺭﻧﱠﺎﻧ ﺔ ٬ ﺑﻜ ﻰ ﻭﺃﺑﻜ ﻰ ﺍﻟﻨ ﺎﺱ ٬ ﻭﺃﺣ ﺲﱠ ﺃﻥﱠ ﺍﻹﻳﻤ ﺎﻥ ﺍﺭﺗﻔ ﻊ٬
ﺴَﺄﻟُﻪُ ﻣَ ﻦ ﻓِ ﻲ ﺍﻟ ﺴﱠﻤَﺎﻭَﺍﺕِ ﻭﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣُﻌﻴﻦٌ ﻭﻻ ﻣُﻨﻘﺬٌ ﺇﻻ ﺍﷲُ ﺟ ﻞﱠ ﻓ ﻲ ﻋ ﻼﻩ ﴿ ﻳَْ
ﺷ ْﺄﻥٍ . ﴾
ﻭَﺍ ﻟْﺄَﺭْﺽِ ﻛُﻞﱠَ ﻳ ْﻮﻡٍُ ﻫﻮَ ﻓِﻲَ
ﻳﻘﻮﻝُ ﺳﺒﺤﺎﻧﻪُ ﻭﺗﻌﺎﻟﻰ ﴿ : ﻭَﻛََﺄﻳﱢﻦ ﻣﱢﻦ ﱠﻧ ِﺒﻲﱟ ﻗَﺎ َﺗﻞََ ﻣﻌَﻪُ ﺭِ ﱢﺑﻴﱡ ﻮﻥََ ﻛﺜِﻴ ﺮٌ ﻓَﻤَ ﺎ ﻭَ َﻫﻨُ ﻮﺍْ
ﻟِﻤَﺎَ ﺃﺻَﺎﺑَﻬُﻢْ ﻓِﻲ ﺳَﺒِﻴﻞِ ﺍﻟﻠّﻪِ ﻭَﻣَﺎ ﺿَ ُﻌﻔُﻮﺍْ ﻭَﻣَﺎ ﺍﺳْﺘَﻜَﺎﻧُﻮﺍْ ﻭَﺍﻟﻠّﻪُ ﻳُﺤِﺐﱡ ﺍﻟﺼﱠﺎﺑِﺮِﻳﻦَ . ﴾
ﺇﻥﱠ ﺍﷲ ﻳﺤﺐﱡ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺍﻷﻗﻮﻳﺎء ﺍﻟﺬﻳﻦ ﻳﺘﺤﺪﱠﻭﻥ ﺃﻋﺪﺍءﻫﻢ ﺑﺼﺒﺮٍ ﻭﺟﻼﺩﺓٍ ٬ ﻓﻼ
ﻳﻬِﻨﻮﻥ ٬ ﻭﻻ ﻳُﺼﺎﺑﻮﻥ ﺑﺎﻹﺣﺒﺎﻁِ ﻭﺍﻟﻴﺄﺱِ ٬ ﻭﻻ ﺗﻨﻬﺎﺭُ ﻗ ﻮﺍﻫُﻢ ٬ ﻭﻻ ﻳ ﺴﺘﻜﻴﻨﻮﻥ ﻟﻠ ﱢﺬﻟﱠ ﺔِ
ﻭﺍﻟﻀﻌْﻒِ ﻭﺍﻟﻔﺸﻞِ ٬ ﺑﻞ ﻳﺼﻤُﺪﻭﻥ ﻭﻳُﻮﺍﺻﻠﻮﻥ ﻭﻳُﺮﺍﺑﻄﻮﻥ ٬ ﻭﻫﻲ ﺿ ﺮﻳﺒﺔُ ﺇﻳﻤ ﺎﻧِﻬﻢ
ﺑ ﺮﺑﱢﻬﻢ ﻭﺑﺮﺳ ﻮﻟِﻬﻢْ ﻭﺑ ﺪﻳﻨِﻬﻢْ )) ﺍﻟﻤ ﺆﻣﻦُ ﺍﻟﻘ ﻮﻱﱡ ﺧﻴ ﺮٌ ﻭﺃﺣ ﺐﱡ ﺇﻟ ﻰ ﺍﷲِ ﻣ ﻦ ﺍﻟﻤ ﺆﻣﻦِ
ﻭﺍﻟﻀﱠﻌﻴﻒِ ﻭﻓﻲ ﻛﻞﱟ ﺧﻴﺮٌ. ((
ﺻﺒُﻊُ ﺃﺑﻲ ﺑﻜﺮٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪُ – ﻓﻲ ﺫﺍﺕِ ﺍﷲِ ﻓﻘﺎﻝ: ﺟُﺮﺣﺖْ ﺃُ ْ
ﻭﻓ ﻲ ﺳ ﺒﻴﻞِ ﺍﷲ ﻣ ﺎ ﻟﻘِﻴ ﺖِ
ﻫ ﻞْ ﺃﻧ ﺖِ ﺇﻻ ﺇﺻْ ﺒَ ٌﻊ
ﺩَﻣِﻴ ﺖِ
ﻭﻭﺿﻊ ﺃﺑﻮ ﺑﻜﺮٍ ﺇﺻﺒﻌﻪُ ﻓﻲ ﺛَﻘْﺐِ ﺍﻟﻐﺎﺭِ ﻟﻴﺤﻤﻲ ﺑﻬ ﺎ ﺍﻟﺮﺳ ﻮﻝ r ﻣ ﻦ ﺍﻟﻌﻘ ﺮﺏِ
٬ﻓﻠُﺪﻍ ٬ ﻓﻘﺮﺃ ﻋﻠﻴﻬﺎ r ﻓﺒﺮﺋﺖْ ﺑﺈﺫِﻥ ﺍﷲِ.
ﺴﺮﱡ ﻓ ﻲ ﺷ ﺠﺎﻋﺘِﻚ ٬ ﻭﺃﻧ ﻚ ﺗﻐِﻠ ﺐُ ﺍﻟﺮﱢﺟ ﺎﻝ ؟ ﻗ ﺎﻝ: ﻗ ﺎﻝ ﺭﺟ ﻞٌ ﻟﻌﻨﺘ ﺮﺓ : ﻣ ﺎ ﺍﻟ ﱢ
ﺿﻊْ ﺇﺻﺒﻌﻚ ﻓﻲ ﻓﻤﻲ ٬ ﻭﺧُﺬ ﺇﺻﺒﻌﻲ ﻓﻲ ﻓﻤﻚ . ﻓﻮﺿﻌﻬﺎ ﻓﻲ ﻓﻢِ ﻋﻨﺘﺮﺓ ٬ ﻭﻭﺿَ ﻊَ
ﻋﻨﺘﺮﺓُ ﺇﺻﺒﻌﻪ ﻓ ﻲ ﻓ ﻢِ ﺍﻟﺮﱠﺟ ﻞِ ٬ ﻭﻛ ﻞﱞ ﻋ ﺾﱠ ﺇﺻ ﺒﻊ ﺻ ﺎﺣﺒِﻪ ٬ ﻓ ﺼﺎﺡ ﺍﻟﺮﺟ ﻞُ ﻣ ﻦ
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ﺍﻷﻟﻢ ٬ ﻭﻟﻢ ﻳ ﺼﺒﺮْ ﻓ ﺄﺧﺮﺝَ ﻟ ﻪ ﻋﻨﺘ ﺮﺓُ ﺇﺻ ﺒﻌﻪ ٬ ﻭﻗ ﺎﻝ : ﺑﻬ ﺬﺍ ﻏﻠﺒ ﺖُ ﺍﻷﺑﻄ ﺎﻝ . ﺃﻱ
ﺑﺎﻟﺼﱠﺒﺮِ ﻭﺍﻻﺣﺘﻤﺎﻝِ.
ﺇﻥﱠ ﻣ ﻢﱠ ﻳُﻔ ﺮﺡُ ﺍﻟﻤ ﺆﻣﻦ ﺃﻥ ﻟُﻄ ﻒَ ﺍﷲِ ﻭﺭﺣﻤﺘ ﻪ ﻭﻋﻔ ﻮﻩ ﻗﺮﻳ ﺐٌ ﻣﻨ ﻪ ٬ﻓﻴ ﺸﻌﺮُ
ﺑﺮﻋﺎﻳﺔِ ﺍﷲِ ﻭﻭﻻﻳﺘِ ﻪِ ﺑﺤ ﺴﺐِ ﺇﻳﻤﺎﻧِ ﻪِ . ﻭﺍﻟﻜﺎﺋﻨ ﺎﺕُ ﻭﺍﻷﺣﻴ ﺎءُ ﻭﺍ ﻟﻌﺠﻤ ﺎﻭﺍﺕُ ﻭﺍﻟﻄﻴ ﻮﺭُ
ﻭﺍﻟﺰﻭﺍﺣﻒُ ﺗﺸﻌﺮُ ﺑ ﺄﻥﱠ ﻟﻬ ﺎ ﺭﺑّ ﺎً ﺧﺎﻟِﻘ ﺎً ﻭﺭﺍﺯﻗ ﺎً ﴿ ﻭَﺇِﻥ ﻣﱢ ﻦ ﺷَ ﻲْءٍ ﺇِﻻﱠ ﻳُ ﺴَﺒﱢﺢُ ﺑِﺤَﻤْ ﺪَﻩِ
ﺤ ُﻬﻢْ. ﴾
َ ﻭﻟَـﻜِﻦ ﻻﱠَ ﺗ ْﻔ َﻘﻬُﻮﻥَ ﺗَﺴْﺒِﻴ َ
ﻳ ﺎ ﻣ ﻦْ ﻟ ﻪُ ﻛُ ﻞﱡ ﺍﻟﺨﻼﺋِِ
ﻖ ﻳ ﺎ ﺭﺏّ ﺣﻤ ﺪﺍً ﻟ ﻴﺲ ﻏﻴ ﺮُﻙ
ﺗ ﺼْﻤﺪُ ﻳُﺤﻤ ﺪُ
ﻋﻨ ﺪﻧﺎ ٬ ﺍﻟﻌﺎﻣﱠ ﺔُ ﻭَﻗْ ﺖَ ﺍ ﻟﺤ ﺮْﺙِ ﻳﺮﻣ ﻮﻥ ﺍﻟﺤ ﺐﱠ ﺑﺄﻳ ﺪﻳﻬﻢْ ﻓ ﻲ ﺷ ﻘﻮﻕِ ﺍﻷﺭﺽِ٬
ﻭﻳﻬﺘﻔﻮﻥ : ﺣﺐﱞ ﻳﺎﺑﺲٌ ٬ ﻓﻲ ﺑﻠﺪٍ ﻳﺎﺑﺲٍ ٬ ﺑﻴﻦ ﻳ ﺪﻳﻚ ﻳ ﺎ ﻓ ﺎﻃﺮ ﺍﻟ ﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽِ ﴿
ﺤﻦُ ﺍﻟﺰﱠﺍ ِﺭﻋُﻮﻥَ . ﴾ ﺇﻧﱠﻬﺎ ﻧﺰﻋﺔُ ﺗﻮﺣﻴ ﺪِ ﺃَﻓَﺮَﺃَ ْﻳﺘُﻢ ﻣﱠﺎ ﺗَﺤْ ُﺮﺛُﻮﻥَ { 63 } ﺃَﺃَﻧ ُﺘﻢْ ﺗَﺰْﺭَﻋُﻮﻧَﻪَُ ﺃﻡْ ﻧَ ْ
ﺟﻪُ ﺇﻟﻴﻪِ ٬ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ. ﺍﻟﺒﺮﻱ ٬ ﻭﺗﻮ ﱡ
ﻗﺎﻡ ﺍﻟﺨﻄﻴﺐُ ﺍﻟﻤِﺼْﻘﻊُ ﻋﺒﺪُﺍﻟﺤﻤﻴﺪِ ﻛﺸﻚُ – ﻭﻫ ﻮ ﺃﻋﻤ ﻰ – ﻓﻠﻤﱠ ﺎ ﻋ ﻼ ﺍﻟ ِﻤﻨْﺒ ﺮَ٬
ﺃﺧﺮﺝ ﻣﻦْ ﺟﻴﺒﻪِ ﺳﻌﻔﺔ ﻧﺨﻞٍ ٬ ﻣﻜﺘﻮﺏٌ ﻋﻠﻴﻬﺎ ﺑﻨﻔﺴِﻬﺎ : ﺍﷲُ ٬ ﺑﺎﻟﺨﻂﱢ ﺍﻟﻜ ﻮﻓﻲﱢ ﺍﻟﺠﻤﻴ ﻞِ
٬ ﺛﻢَ ﻫﺘَﻒَ ﻓﻲ ﺍﻟﺠﻤﻮﻉِ:
ﺫﺍﺕِ ﺍﻟﻐُ ﺼُﻮﻥِ ﺍﻟﻨﱠ ﻀِﺮ ْﻩ ﺍﻧﻈُ ﺮْ ﻟﺘﻠ ﻚ ﺍﻟ ﺸﱠﺠﺮ ْﻩ
ﻭﺯﺍﻧﻬ ﺎ ﺑﺎﻟﺨ ﻀِﺮﻩْ ﻣ ﻦِ ﺍﻟ ﺬﻱ ﺃﻧﺒﺘﻬ ﺎ
ﻗُﺪﺭﺗُ ﻪ ﻣُﻘْﺘ ﺪِﺭﻩْ ﺫﺍﻙ ﻫ ﻮ ﺍﷲُ ﺍﻟ ﺬﻱ
ﻓﺄﺟْﻬﺶ ﺍﻟﻨﺎﺱُ ﺑﺎﻟﺒﻜﺎءِ.
ﺇﻧ ﻪُ ﻓ ﺎﻃﺮُ ﺍﻟ ﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷﺭﺽِ ﻣﺮﺳ ﻮﻣﺔٌ ﺁﻳﺎﺗُ ﻪ ﻓ ﻲ ﺍﻟﻜﺎﺋﻨ ﺎﺕِ ٬ ﺗﻨﻄ ﻖُ
ﺧَﻠﻘْﺖَ ﻫَﺬﺍ ﺑَﺎﻃِ ﻼً. ﴾
ﺑﺎﻟﻮﺣﺪﺍﻧﻴﱠﺔِ ﻭﺍﻟﺼﱠﻤﺪﻳﺔِ ﻭﺍﻟﺮﺑﻮﺑﱠﻴﺔِ ﻭﺍﻷﻟﻮﻫﱠﻴﺔِ َ ﴿ ﺭ ﱠﺑﻨَﺎ ﻣَﺎَ
ﻣ ﻦْ ﺩﻋ ﺎﺋﻢِ ﺍﻟ ﺴﺮﻭﺭِ ﻭﺍﻻﺭﺗﻴ ﺎﺡِ ٬ ﺃﻥْ ﺗ ﺸْ ُﻌﺮَ ﺃﻥﱠ ﻫﻨ ﺎﻙ ﺭﺑّ ﺎً ﻳ ﺮﺣﻢُ ﻭﻳﻐﻔ ﺮُ
ﺸﺮْ ﺑﺮﺣﻤ ﺔِ ﺭﺑﱢ ﻚ ﺍﻟﺘ ﻲ ﻭﺳ ﻌﺖِ ﺍﻟ ﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷﺭﺽ٬ ﻭﻳﺘﻮﺏُ ﻋﻠﻰ ﻣﻦْ ﺗﺎﺏ ٬ ﻓﺄﺑِ
ﺷﻲْءٍ ٬ ﴾ ﻭﻣﺎ ﺃﻋﻈﻢ ﻟﻄﻔ ﻪُ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ٬ ﺳﻌَﺖْ ﻛُﻞﱠَ ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿ : ﻭَﺭَﺣْ َﻤﺘِﻲ ﻭَ ِ
ﻭﻓﻲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢٍ : ﺃﻥﱠ ﺃﻋﺮﺍﺑﻴّﺎً ﺻﻠﻰ ﻣﻊ ﺭﺳﻮﻝِ ﺍﷲِ ٬ r ﻓﻠﻤﱠﺎ ﺃﺻﺒﺢ ﻓﻲ ﺍﻟﺘﱠ ﺸ ﱡﻬﺪِ
ﻗ ﺎﻝ : ﺍﻟﻠﻬ ﻢﱠ ﺍﺭﺣﻤﻨ ﻲ ﻭﻣﺤﻤ ﺪﺍً ٬ ﻭﻻ ﺗ ﺮﺣﻢْ ﻣﻌﻨ ﺎ ﺃﺣ ﺪﺍً . ﻗ ﺎﻝ )) : r ﻟﻘ ﺪْ ﺣﺠ ﺮﺕ
ﻭﺍﺳ ﻌﺎً . (( ﺃﻱ : ﺿ ﻴﱠﻘﺖ ﻭﺍﺳ ﻌﺎً ٬ ﺇﻥﱠ ﺭﺣﻤ ﺔ ﺍﻟ ﻪِ ﻭﺳ ﻌﺖْ ﻛ ﻞﱠ ﺷ ﻲءٍ ﴿ ﻭَﻛَ ﺎﻥَ
ﺑِﺎﻟْ ُﻤﺆْﻣِﻨِﻴﻦَ ﺭَﺣِﻴﻤﺎً )) ٬ ﴾ ﺍﷲُ ﺃﺭﺣﻢُ ﺑﻌﺒﺎﺩِﻩِ ﻣﻦْ ﻫﺬﻩِ ﺑﻮﻟﺪِﻫﺎ. ((
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ﺃﺣﺮﻕ ﺭﺟﻞٌ ﻧﻔﺴﻪ ﺑﺎﻟﻨ ﺎﺭِ ﻓ ﺮﺍﺭﺍً ﻣ ﻦْ ﻋ ﺬﺍﺏِ ﺍﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ٬ ﻓﺠﻤﻌ ﻪ ﺳ ﺒﺤﺎﻧﻪ
ﻭﺗﻌﺎﻟﻰ ﻭﻗﺎﻝ ﻟﻪ )) : ﻳﺎ ﻋﺒْﺪِﻱ ٬ ﻣﺎ ﺣَ َﻤﻠَﻚ ﻋﻠﻰ ﻣﺎ ﺻﻨﻌﺖ ؟ ﻗﺎﻝ : ﻳ ﺎ ﺭﺏﱢ ٬ ﺧِﻔْﺘُ ﻚ
٬ ﻭﺧﺸﻴﺖُ ﺫﻧﻮﺑﻲ . ﻓﺄﺩﺧﻠﻪُ ﺍﷲُ ﺍﻟﺠﻨّﺔ . (( ﺣﺪﻳﺚٌ ﺻﺤﻴﺢٌ.
ﺠﻨﱠ ﺔَ ﻫِ ﻲَ ﴿ ﻭَﺃَﻣﱠ ﺎ ﻣَﻦْ ﺧَﺎﻑََ ﻣﻘَﺎﻡَ ﺭَﺑﱢﻪَِ ﻭﻧَﻬَﻰ ﺍﻟ ﱠﻨ ْﻔﺲَ ﻋَ ﻦِ ﺍ ْﻟﻬَ ﻮَﻯ { 40 } ﻓَِ ﺈﻥﱠ ﺍﻟْ َ
ﺍﻟْ َﻤ ْﺄﻭَﻯ. ﴾
ﺴ َﻨﺔً ٬ ﻟﻜﻨﱠﻪ ﻛﺎﻥ ﺣﺎﺳﺐ ﺍﷲُ ﺭ ﺟﻼً ﻣُﺴﺮﻓﺎً ﻋﻠﻰ ﻧﻔﺴِﻪ ﻣﻮﺣﱢﺪﺍً ٬ ﻓﻠﻢْ ﻳﺠﺪْ ﻋﻨﺪﻩُ ﺣ َ
ﺴﺮِ ٬ ﻗ ﺎﻝ ﺍﷲُ : ﻧﺤ ﻦُ ﺃﻭﻟْ ﻰ ﺑ ﺎﻟﻜ ﺮﻡِ ﻣﻨ ﻚ٬ ﻳُﺘ ﺎﺟﺮُ ﻓ ﻲ ﺍ ﻟ ﺪﻧﻴﺎ ٬ﻭﻳﺘﺠ ﺎﻭﺯُ ﻋ ﻦِ ﺍﻟﻤُﻌِْ
ﺗﺠﺎﻭﺯﻭﺍ ﻋﻨﻪُ . ﻓﺄﺩﺧﻠﻪ ﺍﷲُ ﺍﻟﺠﻨّﺔ.
﴿ ﻭَﺍﻟﱠﺬِﻱ ﺃَﻃْﻤَﻊُ ﺃَﻥَ ﻳ ْﻐﻔِﺮَ ﻟِﻲ ﺧَﻄِﻴﺌَﺘِﻲَ ﻳ ْﻮﻡَ ﺍﻟﺪﱢﻳﻦِ ﴿ ٬ ﴾ ﻟَ ﺎَ ﺗ ْﻘﻨَﻄُ ﻮﺍ ﻣِ ﻦ ﺭﱠﺣْﻤَ ﺔِ
ﺍﻟﻠﱠﻪِ. ﴾
ﻋﻨﺪ ﻣﺴﻠﻢٍ : ﺃﻥّ ﺍﻟﺮﺳﻮﻝ r ﺻﻠﱠﻰ ﺑﺎﻟﻨﺎﺱِ ٬ ﻓﻘﺎﻡ ﺭﺟ ﻞٌ ﻓﻘ ﺎﻝ : ﺃﺻ ﺒْﺖُ ﺣّ ﺪﺍً٬
ﻏﻔِ ﺮ ﻓﺄﻗِ ْﻤﻪُ ﻋﻠﻲﱠ . ﻗﺎﻝ )) : ﺃﺻﻠﻴﺖ ﻣﻌﻨ ﺎ ؟ . (( ﻗ ﺎﻝ : ﻧﻌ ﻢْ . ﻗ ﺎﻝ )) . ﺍﺫﻫ ﺐْ ﻓﻘ ﺪُ
ﻟﻚ. ((
ﻏﻔُ ﻮﺭﺍً ﺭﱠﺣِﻴﻤ ﺎً ﻈِﻠﻢْ ﻧَﻔْﺴَﻪُُ ﺛﻢﱠ ﻳَﺴْ َﺘﻐْﻔِﺮِ ﺍﻟﻠّﻪَ ﻳَﺠِ ﺪِ ﺍﻟﻠّ ﻪََ
﴿ ﻭَﻣَﻦَ ﻳﻌْ َﻤﻞْ ﺳُﻮءﺍًَ ﺃﻭْ ﻳَ ْ
. ﴾
ﻫﻨﺎﻙ ﻟُﻄﻒٌ ﺧﻔﻲﱞ ﻳﻜْﺘﻨﻒ ﺍﻟﻌﺒﺪَ ٬ ﻣِ ﻦْ ﺃﻣﺎﻣِ ﻪِ ﻭﻣ ﻦْ ﺧﻠﻔ ﻪ ٬ ﻭﻋ ﻦ ﻳﻤﻴﻨ ﻪِ ﻭﻋ ﻦْ
ﺷ ﻤﺎِﻟﻪِ ٬ ﻭﻣِ ﻦْ ﻓﻮﻗِ ﻪ ﻭﻣ ﻦْ ﺗﺤ ﺖِ ﻗﺪﻣﻴْ ﻪِ ٬ ﺻ ﺎﺣﺐُ ﺍﻟﻠﱡﻄ ﻒِ ﺍﻟﺨﻔ ﻲﱢ ﻫ ﻮ ﺍﷲُ ﺭﺏﱡ
ﺍﻟﻌﺎﻟﻤﻴﻦ ٬ ﺍﻧﻄﺒﻘﺖْ ﻋﻠﻴﻬﻢُ ﺍﻟﺼﱠﺨْﺮﺓُ ﻓﻲ ﺍﻟﻐﺎﺭِ ٬ ﻭﺃﻧْﺠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺍﻟﻨﺎﺭِ ٬ ﻭﺃﻧﺠ ﻰ
ﻣﻮﺳ ﻰ ﻣ ﻦ ﺍﻟﻐ ﺮﻕِ ٬ ﻭﻧُﻮﺣ ﺎً ﻣ ﻦ ﺍﻟﻄﱡﻮﻓ ﺎﻥِ ٬ ﻭﻳﻮﺳ ﻒ ﻣ ﻦ ﺍﻟﺠُ ﺐﱢ ﻭﺃﻳ ﻮﺏ ﻣ ﻦ
ﺍﻟﻤﺮﺽِ.
****************** *********************
ﻭﻗﻔــﺔ
ﻋ ﻦ ﺃﻡﱢ ﺳَ ﻠَ َﻤﺔَ ﺃﻧﱠﻬ ﺎ ﻗﺎﻟ ﺖْ : ﺳ ﻤﻌﺖُ ﺭﺳ ﻮﻝ ﺍﷲِ r ﻳﻘ ﻮﻝُ )) : ﻣ ﺎ ﻣ ﻦْ ﻣ ﺴﻠ ٍﻢ
ﺗُ ﺼﻴﺒُﻪ ﻣ ﺼﻴﺒﺔٌ ٬ ﻓﻴﻘ ﻮﻝُ ﻣ ﺎ ﺃﻣ ﺮﻩ ﺍﷲُِ ﴿ : ﺇﻧﱠ ﺎِ ﻟﻠّ ﻪِ ﻭَﺇِﻧﱠ ـﺎِ ﺇﻟَﻴْ ﻪِ ﺭَﺍﺟِﻌ ﻮﻥَ ﴾ ﺍﻟﻠﱠﻬ ﻢﱠ
ﺍﺟُﺮْﻧﻲ ﻓﻲ ﻣﺼﻴﺒﺘﻲ ﻭﺃﺧﻠﻒْ ﻟﻲ ﺧﻴﺮﺍً ﻣﻨْﻬﺎ ؛ ﺇﻻﱠ ﺃﺧﻠﻒ ﺍﷲُ ﻟﻪُ ﺧﻴﺮﺍً ﻣﻨْﻬﺎ. ((
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﺗ ﺪُﻭﻡُ ﻋﻠ ﻰ ﺣ ﻲﱟ ﻭﺇﻥْ ﻫِ ﻲ ﺧﻠﻴﻠ ﻲﱠ ﻻ ﻭﺍﷲِ ﻣ ﺎ ﻣِ ﻦُْ ﻣﻠِﻤﱠ ﺔٍ
ﺖِ
ﱠ ﱠﻌ ﻞُ
ﻭﻻ ﺗُﻜﺜِ ﺮ ﺍﻟ ﺸﱠﻜْﻮﻯ ﺇﺫﺍ ﺍﻟﻨ ﺟﻠ ﻓ ﺈﻥْ ﻧﺰﻟ ﺖْ ﻳﻮﻣ ﺎً ﻓ ﻼ
ﺖِ
ﱠ ﺖْ
ﻓ ﺼﺎﺑﺮﻫﺎ ﺣﺘ ﻰ ﻣ ﻀ ﺯﻟ ْ ﻟﻬ ﻲْ ﺎ
ْ ﻦ ﻀَﻌَﻦ
ْ ﻛ ﺮﻳﻢٍ ﻗ ﺪْ ﺑُﻠ ﺗﺨ
ﻓﻜ ﻢْ ﻣِ
ﻭﺍﺿ ﻤﺤﻠﱠﺖِ ﺑﻨﻮﺍﺋ ﺐٍ
ﻻ ﲢﺰﻥ
169
ﻓﻠﻤﱠﺎ ﺭﺃﺕْ ﺻ ﺒﺮﻱ ﻋﻠ ﻰ ﺍﻟ ﺬﱡ ﱢ
ﻝ ﻭﻛﺎﻧ ﺖْ ﻋﻠ ﻰ ﺍﻷﻳ ﺎﻡِ ﻧﻔ ﺴﻲ
ﺫﻟﱠ ﺖِ ﻋﺰﻳ ﺰﺓً
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻭ ُﺭﺑﱠﻤ ﺎ ﺧِﻴ ﺮ ﻟ ﻲ ﻓ ﻲ ﺍﻟﻐ ﻢﱢ ﻳﻀﻴﻖُ ﺻﺪﺭﻱ ﺑﻐﻢﱟ ﻋﻨﺪ
ﺃﺣﻴﺎﻧ ﺎ
ﻭﻋﻨ ﺪ ﺁﺧ ﺮِﻩ ﺭﻭْﺣ ﺎً ﺣﺎﺭُﺩِﺛﺏﺔٍﱠ ﻳ ﻮﻡٍ ﻳﻜ ﻮﻥُ ﺍﻟﻐ ﻢﱡ ﻭ
ْﺤﺎﻧ ﻭْ ﺎ
ﱠ ﻭﻟ ﻲ ﻓ ﺮﺝٌ ﻗ ﺪ ﺣ ﻞﱠ ﺃ ﻭﺭﻳ
ﺇﻻ ً ﻋﻨ ﺪﻪُ
ﱠﻟ
ﻣ ﺎ ﺿِ ﻘﺖُ ﺫﺭْﻋ ﺎ ﺃﻭ
******************************** ﺎ
ﺣﺎﻧ ﻧﺎﺋِﺒ ﺔٍ
ﺍﻷﻓﻌﺎﻝُ ﺍﻟﺠﻤﻴﻠﺔُ ﻃﺮﻳﻖُ ﺍﻟﺴﻌﺎﺩﺓِ
ﺭﺃﻳﺖُ ﻓﻲ ﺃﻭّﻝِ ﺩﻳ ﻮﺍﻥِ ﺣ ﺎﺗﻢٍ ﺍﻟﻄّ ﺎﺋﻲﱢ ﻛﻠﻤ ﺔً ﺟﻤﻴﻠ ﺔً ﻟ ﻪُ ٬ ﻳﻘ ﻮﻝُ ﻓﻴﻬ ﺎ : ﺇﺫﺍ ﻛ ﺎﻥ
ﻋﻪُ. ﺸﺮﱢ ﻳﻜﻔﻴﻚ ٬ ﻓ َﺪ ْ ﺗﺮﻙُ ﺍﻟ ﱠ
ﻭﻣﻌﻨ ﺎﻩُ : ﺇﺫﺍ ﻛ ﺎﻥ ﻳ ﺴﻊ ﺍﻟ ﺴﱡﻜﻮﺕُ ﻋ ﻦِ ﺍﻟ ﺸﱠ ﺮﱢ ﻭﺍﺟﺘﻨﺎﺑُ ﻪ ٬ ﻓﺤ ﺴﺒُﻪ ﺑ ﺬﻟﻚ
َ ﴿ ﻓَﺄﻋْﺮِﺽْ ﻋَ ْﻨ ُﻬﻢْ ﴿ ٬ ﴾ ﻭَ َﺩﻉْ ﺃَﺫَﺍﻫُﻢْ . ﴾
ﻣﺤﱠﺒﺔُ ﻟﻠﻨﺎﺱِ ﻣﻮﻫﺒﺔٌ ﺭﺑﱠﺎﻧﱠﻴﺔٌ ٬ ﻭﻋﻄﺎءٌ ﻣﺒﺎﺭﻙٌ ﻣﻦ ﺍﻟﻔﺘﱠﺎﺡِ ﺍﻟﻌﻠﻴﻢِ.
ﻳﻘﻮﻝ ﺍﺑﻦُ ﻋﺒﺎﺱٍ ﻣﺘﺤﺪﱢﺛﺎً ﺑﻨﻌﻤﺔِ ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ : ﻓ ﻲﱠ ﺛ ﻼﺙُ ﺧ ﺼﺎﻝٍ : ﻣ ﺎ ﻧ ﺰﻝ
ﻏﻴﺚٌ ﺑﺄﺭﺽٍ ٬ ﺇﻻﱠ ﺣﻤﺪﺕُ ﺍﷲ ﻭﺳُﺮﺭﺕُ ﺑﺬﻟﻚ ٬ ﻭﻟﻴﺲ ﻟﻲ ﻓﻴﻬﺎ ﺷﺎﺓٌ ﻭﻻ ﺑﻌﻴﺮٌ . ﻭﻻ
ﻋﺮَﻓﺖُ ﺁﻳ ﺔً ﺳﻤﻌﺖُ ﺑﻘﺎﺽٍ ﻋﺎﺩﻝٍ ٬ ﺇﻻﱠ ﺩﻋﻮﺕُ ﺍﷲ ﻟﻪ ٬ ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﻟﻲ ﻗﻀﱠﻴﺔٌ . ﻭﻻَ
ﻣﻦْ ﻛﺘﺎﺏِ ﺍﷲِ ٬ ﺇﻻﱠ ﻭﺩِﺩﺕُ ﺃﻥﱠ ﺍﻟﻨﺎﺱ ﻳﻌﺮﻓﻮﻥ ﻣﻨﻬﺎ ﻣﺎ ﺃﻋﺮﻑُ .
ﺇﻧ ﻪ ﺣُ ﺐﱡ ﺍﻟﺨﻴ ﺮِ ﻟﻠﻨ ﺎﺱِ ٬ ﻭﺇﺷ ﺎﻋﺔُ ﺍﻟﻔ ﻀﻴﻠﺔِ ﺑﻴ ﻨﻬﻢْ ﻭﺳ ﻼ ﻣﺔُ ﺍﻟ ﺼﱠﺪﺭِ ﻟﻬ ﻢْ٬
ﺼﺢُ ﻛﻞﱡ ﺍﻟﻨﺼﺢِ ﻟﻠﺨﻠﻴﻘﺔِ. ﻭﺍﻟﻨﱠ ْ
ﻳﻘﻮﻝُ ﺍﻟﺸﺎﻋﺮُ:
ﺳ ﺤﺎﺋِﺐُ ﻟ ﻴﺲ ﺗﻨْ ﺘَﻈِﻢُ ﻓ ﻼ ﻧﺰﻟ ﺖْ ﻋﻠ ﻰﱠ ﻭﻻ
ﺍﻟ ﺒﻼﺩﺍ ﻓ ﻼ ﺃﺭﻳ ﺪُﻫﺎ
ُ ﻋﺎ ﱠﻣﺔً ٬ ﻭﺍﻟﻐﻴْﺚُ ﻋﺎﻣّ ﺎً ﻓ ﻲ ﺍﻟﻨ ﺎﺱٍ٬ ﺑﺄﺭﺿ ﻲ
ﺍﻟﻤﻌﻨﻰ : ﺇﺫﺍ ﻟﻢ ﺗﻜﻦِ ﺍﻟﻐﻤﺎﻣﺔ
ﺨﻠُ ﻮﻥَ ﻭَﻳَ ﺄْﻣُﺮُﻭﻥَ ﺍﻟﻨﱠ ﺎﺱَ ﺑِﺎ ْﻟﺒُﺨْ ﻞِ ﺃﻥْ ﺗﻜ ﻮﻥ ﺧﺎﺻﱠ ﺔً ﺑ ﻲ ٬ ﻓﻠ ﺴﺖُ ﺃﻧﺎﻧﻴّ ﺎً ﴿ ﺍﻟﱠ ﺬِ ﻳﻦََ ﻳﺒْ َ
ﻀﻠِﻪِ﴾
َ ﻭ َﻳ ْﻜﺘُﻤُﻮﻥَ ﻣَﺎ ﺁﺗَﺎ ُﻫﻢُ ﺍﻟﻠّﻪُ ﻣِﻦَ ﻓ ْ
ﺃﻻ ﻳُﺸﺠﻴﻚ ﻗﻮْﻝُ ﺣﺎﺗﻢٍ ٬ ﻭﻫﻮ ﻳﺘﺤﺪﱠﺙُ ﻋﻦْ ﺭُﻭﺣِﻪ ﺍﻟﻔﻴﱠﺎﺿﺔِ ٬ ﻭﻋﻦ ﺧﻠﻘِ ﻪِ ﺍﻟﺠ ﻢﱢ
:
ﻭﻳُﺤْﻴ ﻲ ﺍﻟﻌِﻈ ﺎﻡ ﺍﻟﺒ ﻴﺾ ﻭﻫْ ﻲ ﺃﻣ ﺎ ﻭﺍﻟ ﺬﻱ ﻻ ﻳﻌﻠ ﻢُ ﺍﻟﻐﻴ ﺐ ﻏﻴ ﺮُﻩُ
َ ﻟﺌ ﻴ ﻴﻢُﻢُ
ﺭﻣ
ﻣﺨﺎﻓ ﺔ ﻳ ﻮﻡٍ ﺃﻥ ﻳُﻘ ﺎﻝ ﻟﻘ ﺪْ ﻛﻨ ﺖُ ﺃﻃ ﻮِﻱ ﺍﻟ ﺒﻄﻦ ﻭﺍﻟ ﺰﱠﺍﺩُ
********************************* ُ ﺸﺘﻬﻰ
ﻳ *******
ﻻ ﲢﺰﻥ
170
ﺍﻟﻌِﻠْﻢُ ﺍﻟﻨﺎﻓﻊُ ﻭﺍﻟﻌﻠﻢُ ﺍﻟﻀﱠﺎﺭّ
ﻟِﻴ ْﻬﻨِﻚ ﺍﻟ ِﻌﻠْﻢُ ﺇﺫﺍ ﺩﻟﱠﻚ ﻋﻠﻰ ﺍﷲِ ﴿ . ﻭَﻗَﺎﻝَ ﺍﻟﱠﺬِﻳﻦَ ﺃُﻭﺗُﻮﺍ ﺍ ْﻟ ِﻌ ْﻠﻢَ ﻭَﺍ ْﻟﺈِﻳﻤَ ﺎﻥََ ﻟﻘَ ﺪْ ﻟَ ِﺒﺜْ ﺘُ ْﻢ
ﻓِ ﻲِ ﻛﺘَ ﺎﺏِ ﺍﻟﻠﱠ ﻪِِ ﺇﻟَ ﻰ ﻳَ ﻮْﻡِ ﺍ ْﻟ َﺒﻌْ ﺚِ . ﴾ ﺇﻥﱠ ﻫﻨ ﺎﻙ ﻋﻠﻤ ﺎً ﺇﻳﻤﺎﻧﻴّ ﺎً ٬ ﻭﻋﻠﻤ ﺎً ﻛ ﺎﻓﺮﺍً ٬ ﻳﻘ ﻮﻝُ
ﺤﻴَﺎﺓِ ﺍﻟ ﱡﺪﻧْﻴَﺎ ﻭَ ُﻫﻢْ ﻋَ ﻦِ ﺍﻟْ ﺂﺧِﺮَﺓِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻋﻦْ ﺃﻋﺪﺍ ِﺋﻪَِ ﴿ : ﻳ ْﻌﻠَﻤُﻮﻥَ ﻇَﺎﻫِﺮﺍً ﻣﱢﻦَ ﺍﻟْ َ
ﻋﻠُْ ﻤ ُﻬﻢْ ﻓِﻲ ﺍﻟْﺂﺧِﺮَﺓَِ ﺑﻞُْ ﻫﻢْ ﻓِﻲ ﺷَﻚﱟ ﱢﻣ ْﻨﻬَ ﺎ ُ ﻫﻢْ ﻏَﺎ ِﻓﻠُﻮﻥَ . ﴾ ﻭﻳﻘﻮﻝ ﻋﻨﻬﻢَ ﴿ : ﺑﻞِ ﺍﺩﱠﺍ َﺭﻙَِ
َ ﺑﻞْ ﻫُﻢ ﱢﻣ ْﻨﻬَﺎ ﻋَﻤِﻮﻥَ . ﴾ ﻭﻳﻘﻮﻝُ ﻋﻨﻬﻢ َ ﴿ ﺫِﻟﻚَ ﻣَْ ﺒَﻠﻐُﻬُﻢ ﻣﱢ ﻦَ ﺍ ْﻟ ِﻌﻠْ ﻢِ . ﴾ .... ﻭﻳﻘ ﻮﻝُ ﺟ ﻞﱠ
ﺸﱠﻴْﻄَﺎﻥُ ﻓَﻜَ ﺎﻥَ ﺴﻠَﺦَ ﻣِ ْﻨﻬَ ﺎَ ﻓَﺄ ْﺗ َﺒﻌَ ﻪُ ﺍﻟ ﻋﻠَ ْﻴ ِﻬﻢْ ﻧَ َﺒﺄَ ﺍﻟﱠﺬِﻱَ ﺁﺗَ ْﻴﻨَﺎﻩُ ﺁﻳَﺎ ِﺗﻨَ ﺎ ﻓَﺎﻧَ ﻭﻋﻼ ﴿ : ﻭَﺍ ْﺗﻞَُ
ﺧﻠَ ﺪَِ ﺇﻟَ ﻰ ﺍﻷَﺭْﺽِ ﻭَﺍﺗﱠﺒَ ﻊَ ﻫَ ﻮَﺍﻩُ ِ ﻣﻦَ ﺍﻟْﻐَﺎﻭِﻳﻦََ { 175 } ﻭَﻟﻮْ ﺷِ ْﺌﻨَﺎ ﻟَﺮَ َﻓ ْﻌﻨَﺎﻩُِ ﺑﻬَﺎَ ﻭﻟَ ـﻜِﻨﱠﻪُ ﺃَ ْ
ﻋﻠَﻴْ ﻪَِ ﻳ ْﻠﻬَ ﺚَْ ﺃﻭْ ﺗَﺘْ ُﺮﻛْ ﻪَُ ﻳ ْﻠﻬَ ﺚ ﱠﺫﻟِ ﻚََ ﻣﺜَ ﻞُ ﺍﻟْﻘَْ ﻮﻡِ ﺍﻟﱠ ﺬِﻳﻦَ ﻓَ َﻤ َﺜﻠُﻪُ ﻛَ َﻤ َﺜﻞِ ﺍ ْﻟ َﻜﻠْﺐِ ﺇِﻥ ﺗَﺤْﻤِ ﻞَْ
ﻛَ ﱠﺬﺑُ ﻮﺍْ ﺑِﺂﻳَﺎﺗِﻨَ ﺎ ﻓَﺎﻗْ ﺼُﺺِ ﺍ ْﻟﻘَ ﺼَﺺََ ﻟ َﻌﱠﻠﻬُ ﻢْ ﻳَﺘَ َﻔﻜﱠ ﺮُﻭﻥَ . ﴾ ﻭﻗ ﺎﻝ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻋ ﻦِ
ﺍﻟﻴﻬﻮﺩِ ﻭﻋﻦْ ﻋﻠﻤِﻬ ﻢ ﴿ : ﻛَ َﻤﺜَ ﻞِ ﺍﻟْﺤِﻤَ ﺎﺭِ ﻳَﺤْﻤِ ﻞُ ﺃَﺳْ ﻔَﺎﺭﺍً : ﴾ ﺇﻧﱠ ﻪ ﻋﻠ ﻢٌ ﻟﻜﻨﱠ ﻪ ﻻ ﻳﻬ ﺪﻱ٬
ﺠﺔً ٬ ﻭﻧَﻘْﻞٌ ﻟ ﻴﺲ ﺑ ﺼﺎﺩِ ﻕٍ ٬ ﻭﻛ ﻼﻡٌ ﺠﺔٌ ﻟﻴﺴﺖْ ﻗﺎﻃﻌﺔً ﻭﻻ ﻓﺎﻟ ِ ﻭﺑﺮﻫﺎﻥٌ ﻻ ﻳﺸﻔﻲ ٬ ﻭﺣ ﱠ
ﻟﻴﺲ ﺑﺤﻖﱟ ٬ ﻭﺩﻻﻟﺔٌ ﻭﻟﻜﻦ ﺇﻟ ﻰ ﺍﻻﻧﺤ ﺮﺍﻑِ ٬ ﻭﺗﻮﺟﱡ ﻪٌ ﻭﻟﻜ ﻦ ﺇﻟ ﻰ ﻏ ﻲﱟ ٬ ﻓﻜﻴ ﻒ ﻳﺠ ﺪُ
ﺤﺒﱡﻮﺍ ﺍﻟْﻌَﻤَ ﻰ ﺃﺻﺤﺎﺏُ ﻫﺬﺍ ﺍﻟﻌﻠﻢِ ﺍﻟﺴﻌﺎﺩﺓ ٬ ﻭﻫﻢْ ﺃﻭﱠﻝُ ﻣﻦْ ﻳ ﺴﺤﻘُﻬﺎ ﺑﺄﻗ ﺪﺍﻣِﻬﻢ ﴿ : ﻓَﺎﺳْ ﺘَ َ
ﻋَﻠﻴْﻬَ ﺎِ ﺑ ُﻜﻔْﺮِ ِﻫﻢْ. ﴾ ﻃﺒَﻊَ ﺍﻟﻠّﻪَُ ﻏ ْﻠﻒٌَ ﺑﻞَْ ﻋﻠَﻰ ﺍﻟْﻬُﺪَﻯ ﴿ ٬ ﴾ ﻭَ َﻗ ْﻮِﻟ ِﻬﻢُْ ﻗﻠُﻮ ُﺑﻨَﺎُ َ
ﺭﺃﻳ ﺖُ ﻣﺌ ﺎﺕِ ﺍﻷﻟ ﻮﻑِ ﻣ ﻦ ﺍﻟﻜﺘ ﺐِ ﺍﻟﻬﺎﺋﻠ ﺔِ ﺍﻟﻤﺬﻫﻠ ﺔِ ﻓ ﻲ ﻣﻜﺘﺒ ﺔِ ﺍﻟﻜ ﻮﻧﺠﺮﺱ
ﺑﻮﺍﺷ ﻨﻄﻦ ٬ﻓ ﻲ ﻛ ﻞﱢ ﻓ ﻦﱟ ٬ ﻭﻓ ﻲ ﻛ ﻞﱢ ﺗﺨ ﺼﱡﺺٍ ٬ ﻋ ﻦْ ﻛ ﻞﱢ ﺟﻴ ﻞٍ ﻭﺷ ﻌﺐٍ ﻭﺃُﻣ ﺔٍ
ﻭﺣﻀﺎﺭﺓٍ ﻭﺛﻘﺎﻓﺔٍ ٬ ﻭﻟﻜﻦﱠ ﺍﻷﻣ ﺔ ﺍﻟﺘ ﻲ ﺗﺤﺘ ﻀﻦُ ﻫ ﺬﻩ ﺍﻟﻤﻜﺘﺒ ﺔ ﺍﻟﻌﻈﻤ ﻰ ٬ ﺃُﻣﱠ ﺔٌ ﻛ ﺎﻓﺮﺓٌ
ﺑﺮﺑﱢﻬﺎ ٬ ﺇﻧﻬﺎ ﻻ ﺗﻌﻠﻢُ ﺇﻻ ﺍﻟﻌ ﺎﻟﻢ ﺍﻟﻤﻨﻈ ﻮﺭ ﺍﻟﻤ ﺸﻬﻮﺩ ٬ ﻭﺃﻣّ ﺎ ﻣ ﺎ ﻭﺭﺍء ﺫﻟ ﻚ ﻓ ﻼ ﺳ ﻤْﻊ
ﻏﻨَ ﻰﺼﺮَ ﻭﻻ ﻗﻠْ ﺐَ ﻭﻻ ﻭَﻋْ ﻲَ ﴿ ﻭَﺟَﻌَ ْﻠﻨَ ﺎ ﻟَﻬُ ﻢْ ﺳَ ﻤْﻌﺎً ﻭََﺃﺑْ ﺼَﺎﺭﺍً ﻭَﺃَﻓْﺌِ ﺪَﺓً ﻓَﻤَ ﺎَ ﺃ ْ ﻭﻻ ﺑََ
ﻋﻨْﻬُﻢْ ﺳَ ْﻤ ُﻌ ُﻬﻢَْ ﻭﻟَﺎَ ﺃ ْﺑﺼَﺎﺭُ ُﻫﻢَْ ﻭﻟَﺎ ﺃَ ْﻓﺌِ َﺪﺗُﻬُﻢ ﻣﱢﻦ ﺷَﻲْءٍ. ﴾ َ
ﻀَﺮُ ٬ ﻭﻟﻜ ﻦﱠ ﺍﻟﻌﻨْ ﺰَ ﻣﺮﻳ ﻀﺔٌ ٬ ﻭﺇﻥﱠ ﺍﻟﺘﱠﻤْ ﺮَ ﻣﻘﻔ ﺰﻱﱞ ٬ ﻭﻟﻜ ﻦّ ﺇﻥ ﺍﻟ ﺮﱠﻭﺽَ ﺃﺧْ
ﺍﻟﺒُﺨﻞ ﻣﺮْﻭﺯِﻱﱞ ٬ ﻭﺇﻥ ﺍﻟﻤﺎء ﻋﺬْﺏٌ ﺯُﻻﻝٌ ٬ ﻭﻟﻜﻦ ﻓﻲ ﺍﻟﻔ ﻢ ﻣ ﺮﺍﺭﺓً ﴿ ﻛَ ﻢْ ﺁ َﺗ ْﻴﻨَ ﺎﻫُﻢ ﻣﱢ ﻦْ
ﺁﻳَﺔٍَ ﺑ ﱢﻴﻨَﺔٍ ﴿ . ﴾ ﻭَﻣَﺎَ ﺗﺄْﺗِﻴﻬِﻢ ﱢﻣﻦْ ﺁﻳَﺔٍ ﱢﻣﻦْ ﺁﻳَﺎﺕَِ ﺭ ﱢﺑ ِﻬﻢْ ﺇِﻻﱠ ﻛَﺎﻧُﻮﺍْ ﻋَ ْﻨﻬَﺎُ ﻣﻌْ ِﺮﺿِ ﻴﻦَ. ﴾
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ﺃﻛْﺜِﺮْ ﻣﻦ ﺍﻻﻃﱢﻼﻉِ ﻭﺍﻟﺘﱠﺄﻣﱡﻞِ
ﺇﻥﱠ ﻣﻤﱠﺎ ﻳﺸﺮﺡُ ﺍﻟﺼﺪﺭ : ﻛﺜْﺮﺓُ ﺍﻟﻤﻌﺮﻓ ﺔِ ٬ ﻭﻏ ﺰﺍﺭﺓُ ﺍﻟﻤ ﺎﺩّﺓِ ﺍﻟﻌﻠﻤﻴﱠ ﺔِ ٬ ﻭﺍﺗﱢ ﺴﺎ ُ
ﻉ
ﺍﻟﺜﻘﺎﻓﺔِ ٬ ﻭﻋُﻤﻖُ ﺍﻟﻔﻜﺮِ ٬ ﻭﺑُﻌﺪُ ﺍﻟﻨﱠﻈْ ﺮﺓِ ٬ ﻭﺃﺻ ﺎﻟﺔُ ﺍﻟﻔﻬْ ﻢِ ٬ ﻭﺍﻟﻐ ﻮْﺹُ ﻋﻠ ﻰ ﺍﻟ ﺪﻟﻴﻞِ٬
ﻭ ﻣﻌﺮﻓﺔُ ﺳﺮﱢ ﺍﻟﻤﺴﺄﻟﺔِ ٬ ﻭﺇﺩﺭﺍﻙُ ﻣﻘﺎﺻﺪِ ﺍﻷﻣﻮﺭِ ٬ ﻭﺍﻛﺘﺸﺎﻑُ ﺣﻘﺎﺋﻖِ ﺍﻷﺷﻴﺎءِ ِ ﴿ ﺇﻧﱠﻤَ ﺎ
ﻻ ﲢﺰﻥ
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ﻋﺒَﺎﺩِﻩِ ﺍ ْﻟ ُﻌﻠَﻤَﺎءَ ﴿ ٬ ﴾ ﺑﻞْ ﻛَ ﱠﺬﺑُﻮﺍْ ﺑِﻤَ ﺎ ﻟَ ﻢْ ﻳُﺤِﻴﻄُ ﻮﺍْ ﺑِﻌِﻠْﻤِ ﻪِ . ﴾ ﺇﻥﱠ ﺍﻟﻌ ﺎﻟِﻢ ﻳَﺨْﺸَﻰ ﺍﻟﻠﱠﻪَِ ﻣﻦِْ
ﺭﺣْﺐ ﺍﻟﺼﺪﺭِ ٬ ﻭﺍﺳﻊ ﺍﻟﺒﺎﻝِ ٬ ﻣﻄﻤﺌﻦّ ﺍﻟﻨﻔْﺲِ ٬ ﻣﻨﺸﺮﺡُ ﺍﻟﺨ ﺎﻃﺮِ..
ﻭﻳ ﻨﻘﺺُ ﺇﻥْ ﺑ ﻪ ﻛﻔّ ﺎً ﻳﺰﻳ ﺪُ ﺑﻜﺜْ ﺮﺓِ ﺍﻹﻧﻔ ﺎﻕِ ﻣﻨ ﻪُ
ﺷ ﺪﺩْﺗﺎ
ِ ﻣﻜﺘﺒﻲ ٬ ﻣﻜﺘﻮﺏٌ ﻋﻠﻴﻪ: ﻳﻘﻮﻝُ ﺃﺣﺪ ﻣﻔﻜﱠﺮﻱ ﺍﻟﻐﺮﺏِ : ﻟﻲ ﻣﻠﻒﱞ ﻛﺒﻴﺮٌ ﻓﻲ ﺩﺭﺝ
ﺣﻤﺎﻗﺎﺕٌ ﺍﺭﺗﻜﺒﺘُﻬﺎ ٬ ﺃﻛﺘﺒُﻪ ﻟﻜﻞﱢ ﺳﻘﻄﺎﺕِ ﻭﺗﻮﺍﻓﻪ ﻭﻋﺜﺮﺍﺕٍ ﺃُﺯﺍﻭﻟُﻬﺎ ﻓﻲ ﻳﻮﻣﻲ ﻭﻟﻴﻠﺘ ﻲ
٬ ﻷﺗﺨﻠﱠﺺ ﻣﻨﻬﺎ.
ﻗﻠﺖ : ﺳﺒﻘﻚ ﻋﻠﻤﺎءُ ﺳ ﻠﻒِ ﻫ ﺬﻩ ﺍﻷُﻣﱠ ﺔِ ﺑﺎﻟﻤُﺤﺎﺳ ﺒﺔِ ﺍﻟﺪﻗﻴﻘ ﺔِ ﻭﺍﻟﱠﺘﻨْﻘﻴ ﺐِ ﺍﻟﻤُ ﻀﻨﻲ
ﺴﻢُ ﺑِﺎﻟﻨﱠﻔْﺲِ ﺍﻟﻠﱠﻮﱠﺍﻣَﺔِ. ﴾ ﻷﻧﻔﺴِﻬﻢ َ ﴿ ﻭﻟَﺎ ﺃُﻗْ ِ
ﺳ َﺒﺔً ﻣﻦ ﺍﻟﺸﺮﻳﻚِ ﻟﺸﺮﻳﻜِﻪِ. ﺴﻪِ ﺃﺷﺪﱡ ﻣُﺤﺎ َ ﻗﺎﻝ ﺍﻟﺤﺴﻦُ ﺍﻟﺒﺼﺮﻱﱡ : ﺍﻟﻤﺴﻠﻢُ ﻟﻨﻔ ِ
ﻭﻛ ﺎﻥ ﺍﻟﺮﺑﻴ ﻊُ ﺑ ﻦُ ﺧُﺜ ﻴْﻢٍ ﻳﻜﺘُ ﺐُ ﻛﻼﻣ ﻪُ ﻣ ﻦ ﺍﻟﺠﻤﻌ ﺔِ ﺇﻟ ﻰ ﺍﻟﺠﻤﻌ ﺔِ ٬ ﻓ ﺈﻥْ ﻭَﺟَ ﺪَ
ﺣﺴﻨﺔً ﺣﻤِﺪ ﺍﷲ ٬ ﻭﺇﻥْ ﻭَﺟَﺪَ ﺳﻴﱢﺌﺔً ﺍﺳﺘﻐﻔﺮ.
ﻭﻗﺎﻝ ﺃﺣﺪُ ﺍﻟﺴﻠﻒِ : ﻟﻲ ﺫﻧﺐٌ ﻣﻦْ ﺃﺭﺑﻌﻴﻦ ﺳﻨﺔً ٬ ﻭﺃﻧﺎ ﺃﺳﺄﻝُ ﺍﷲ ﺃﻥْ ﻳﻐﻔﺮﻩُ ﻟ ﻲ٬
ﺟﻠَﺔٌ. ﴾ ﻭﻻ ﺯﻟﺖُ ﺃُﻟﺢﱡ ﻓﻲ ﻃﻠﺐِ ﺍﻟﻤﻐﻔﺮﺓِ ﴿ ﻭَﺍﻟﱠﺬِﻳﻦَ ﻳُ ْﺆﺗُﻮﻥَ ﻣَﺎ ﺁﺗَﻮﺍ ﻭﱠﻗُﻠُﻮ ُﺑ ُﻬﻢْ ﻭَ ِ
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ﺣﺎﺳِﺐْ ﻧَﻔْﺴَﻚَ
ﺍﺣﺘﻔﻆِ ﺑﻤﺬﻛّﺮﺓٍ ﻟﺪﻳﻚ ٬ ﻟﺘُﺤﺎﺳﺐ ﺑﻬﺎ ﻧﻔْﺸﻚ ٬ ﻭﺗﺬﻛﺮ ﻓﻴﻬ ﺎ ﺍﻟ ﺴﻠﺒﻴﱠﺎﺕِ ﺍﻟﻤﻼﺯﻣ ﺔ
ﻟﻚ ٬ ﻭﺗﺒﺪﺃ ﺑﺬﻛْﺮ ﺍﻟﺘﱠﻘﺪﱡﻡِ ﻓﻲ ﻣﻌﺎﻟﺠﺘِﻬﺎ.
ﻗ ﺎﻝ ﻋﻤ ﺮُ : ﺣﺎﺳِ ﺒﻮﺍ ﺃﻧﻔُ ﺴﻜُﻢْ ﻗﺒ ﻞ ﺃﻥْ ﺗُﺤﺎﺳ ﺒﻮﺍ ٬ ﻭ ِﺯﻧُﻮﻫ ﺎ ﻗﺒ ﻞ ﺃﻥ ﺗُﻮﺯﻧ ﻮﺍ٬
ﻭﺗﺰﻳﱠﻨﻮﺍ ﻟﻠﻌﺮﺽِ ﺍﻷﻛﺒﺮِ.
ﺛ ﻼﺛﺔُ ﺃﺧﻄﺎءٍ ﺗﺘﻜﺮﱠﺭُ ﻓﻲ ﺣﻴﺎﺗِﻨﺎ ﺍﻟﻴﻮﻣﻴﺔ:
ﺍﻷﻭﻝُ : ﺿﻴﺎﻉُ ﺍﻟﻮﻗﺖِ.
ﺍﻟﺜﺎﻧﻲ : ﺍﻟﺘﱠﻜﻠﱡﻢُ ﻓﻴﻤﺎ ﻻ ﻳﻌﻨﻲ )) : ﻣِﻦْ ﺣُ ْ
ﺴﻦِ ﺇﺳﻼﻡِ ﺍﻟﻤﺮءِ ﺗﺮﻛ ﻪُ ﻣ ﺎ ﻻ ﻳﻌﻨﻴ ﻪِ
. ((
ﺍﻟﺜﺎﻟﺚُ : ﺍﻻﻫﺘﻤﺎﻡُ ﺑﺘﻮﺍ ِﻓﻪِ ﺍﻷﻣﻮﺭِ ٬ ﻛﺴﻤﺎﻉِ ﺗﺨﻮﻳﻔ ﺎﺕِ ﺍﻟﻤُ ﺮﺟِﻔﻴﻦ ٬ ﻭﺗﻮﻗﱡﻌ ﺎ ِ
ﺕ
ﺍﻟﻤﺜﺒﱢﻄﻴﻦ ٬ ﻭﺗﻮﻫﱡﻤﺎﺕِ ﺍﻟﻤُﻮﺳﻮﺳِﻴﻦَ ٬ ﻛ َﺪﺭٌ ﻋﺎﺟﻞٌ ٬ ﻭﻫﻢﱞ ﻣﻌﺠﱠﻞٌ ٬ ﻭﻫﻮ ﻣ ﻦْ ﻋﻮﺍﺋ ﻖِ
ﺍﻟﺴﻌﺎﺩﺓِ ﻭﺭﺍﺣﺔِ ﺍﻟﺒﺎﻝِ.
ﻳﻘﻮﻝُ ﺍﻣﺮﺅُ ﺍﻟﻘﻴﺲِ:
ﻭﻫﻞْ ﻳﻌِﻤﻦْ ﻣﻦْ ﻛﺎﻥ ﻓﻲ ﺍﻟﻌُ ﺼُﺮ ﺃﻻ ﻋِﻢْ ﺻﺒﺎﺣﺎً ﺃﻳﻬﺎ ﺍﻟﻄﱠﻠﻞُ ﺍﻟﺒﺎﻟﻲ
ﺎﻟﻲ ﺍﻟﺨ
ُ ﺑﺄﻭﺟ ﺎﻝِ ﻗﻠﻴ ﻞُ ﺍﻟﻬﻤ ﻮﻡ ﻻ ﻳﺒِﻴ ﺖ ﻭﻫ ﻞْ ﻳﻌِﻤ ﻦْ ﺇﻻ ﺳ ﻌﻴﺪٌ ﻣ ﻨﻌﱠﻢٌ
ﻻ ﲢﺰﻥ
172
ﻋﻠﱠﻢ ﺍﻟﺮﺳﻮﻝُ r ﻋﻢﱠ ﺍﻟﻌﺒﺎﺱ ﺩﻋﺎءً ﻳﺠﻤﻊُ ﺳ ﻌﺎﺩﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻵﺧ ﺮﺓِ ٬ ﻭﻫ ﻮ ﻗﻮﻟُ ﻪ
)) : r ﺍﻟﻠّﻬﻢ ﺇﻧﻲ ﺃﺳﺄﻟُﻚ ﺍﻟﻌَﻔْﻮَ ﻭﺍﻟﻌﺎﻓﻴﺔ. ((
ﻭﻫﺬﺍ ﺟﺎﻣﻊٌ ﻣﺎﻧﻊٌ ﺷﺎﻑٍ ﻛﺎﻑٍ ﻓﻴﻪ ﺧﻴﺮُ ﺍﻟﻌﺎﺟﻞِ ﻭﺍﻵﺟﻞِ.
ﺸﻘَﻰ﴾ ﺴﻦََ ﺛﻮَﺍﺏِ ﺍﻵﺧِﺮَﺓِ ﴿ ٬ ﴾ ﻓَﻠَﺎَ ﻳ ِ
ﻀﻞﱡَ ﻭﻟَﺎ ﻳَْ ﴿ ﻓَﺂﺗَﺎ ُﻫﻢُ ﺍﻟﻠّﻪَُ ﺛﻮَﺍﺏَ ﺍﻟ ﱡﺪﻧْﻴَﺎ ﻭَﺣُ ْ
.
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ﺧُﺬﻭﺍ ﺣِﺬْﺭَﻛَﻢْ
ﺤﻴْﻄﺔِ ﻭﺍﺳﺘﻌﻤﺎﻝُ ﺍﻷﺳﺒﺎﺏِ ٬ ﻣﻊ ﺍﻟﺘﱠﻮﻛﱡﻞِ ﻋﻠ ﻰ ﺍﷲِ ﻋ ﱠﺰ ﺧﺬُ ﺍﻟ َ ﻣﻦْ ﺳﻌﺎﺩﺓِ ﺍﻟﻌﺒﺪِ ﺍ ْ
ﻭﺟ ﻞﱠ ٬ ﻓ ﺈﻥ ﺍﻟﺮﺳ ﻮﻝ r ﺑ ﺎﺭﺯ ﻓ ﻲ ﺑﻌ ﺾِ ﺍﻟﻐ ﺰﻭﺍﺕِ ﻭﻋﻠﻴ ﻪ ﺩِﺭﻉٌ ٬ ﻭﻫ ﻮ ﺳ ﱢﻴﺪُ
ﺍﻟﻤﺘﻮﻛﱠﻠﻴﻦ ٬ ﻭﻗﺎﻝ ﻷﺣﺪِﻫﻢ ﻟﻤﺎ ﻗ ﺎﻝ ﻟ ﻪ : ﺃﻋ ِﻘﻠُﻬ ﺎ ﻳ ﺎ ﺭﺳ ﻮﻝ ﺍﷲِ ٬ ﺃﻭْ ﺃﺗﻮﻛﱠ ﻞُ ؟ ﻗ ﺎﻝ:
)) ﺍﻋﻘِﻠﻬﺎ ﻭﺗﻮﻛﱠﻞ. ((
ﺧﺬُ ﺑﺎﻟﺴﺒﺐِ ﻭﺍﻟﺘﱠﻮﻛﱡﻞُ ﻋﻠﻰ ﺍﷲِ ﻗُﻮﺍﻡُ ﺍﻟﺘﻮﺣﻴ ﺪِ ٬ ﻭﺗ ﺮْﻙُ ﺍﻟ ﺴﺒﺐ ﻣ ﻊ ﺍﻟﺘﻮﻛﱡ ﻞِ ﻓﺎﻷ ْ
ﻋﻠ ﻰ ﺍﷲِ ﻗ ﺪْﺡٌ ﻓ ﻲ ﺍﻟ ﺸﺮﻉِ ٬ ﻭﺃﺧ ﺬُ ﺍﻟ ﺴﺒﺐِ ﻣ ﻊ ﺗ ﺮْﻙِ ﺍﻟﺘﻮﻛﱡ ﻞِ ﻋﻠ ﻰ ﺍﷲِ ﻗَ ﺪْﺡٌ ﻓ ﻲ
ﺍﻟﺘﻮﺣﻴﺪِ.
ﻭﺫَﻛَﺮَ ﺍﺑﻦُ ﺍﻟﺠﻮﺯﻱﱢ ﻓﻲ ﻫﺬﺍ : ﺃﻥﱠ ﺭﺟﻼً ﻗﺺﱠ ﻇﻔﺮﻩ ٬ ﻓﺎﺳﺘﻔﺤﻞ ﻋﻠﻴﻪ ﻓﻤ ﺎﺕ٬
ﻭﻟﻢ ﻳﺄﺧُﺬْ ﺑﺎﻟﺤﻴْﻄﺔِ.
ﻭﺭﺟُﻞٌ ﺩَﺧَﻞَ ﻋﻠﻰ ﺣﻤﺎﺭٍ ﻣﻦْ ﺳﺮﺩﺍﻥ ٬ ﻓﻬﺼﺮ ﺑﻄﻨﻪُ ﻓﻤﺎﺕ.
ﻭﺫﻛﺮﻭﺍ ﻋﻦْ ﻃﻪ ﺣ ﺴﻴﻦ – ﺍﻟﻜﺎﺗ ﺐِ ﺍﻟﻤ ﺼﺮﻱﱢ – ﺃﻧ ﻪ ﻗ ﺎﻝ ﻟ ﺴﺎﺋﻘِﻪِ : ﻻ ﺗُ ﺴﺮﻉْ
ﺣﺘﻰ ﻧﺼِﻞ ﻣﺒﻜﱢﺮﻳﻦ.
ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﻣﺜﻞٍ : ﺭُﺏﱠ ﻋﺠﻠﺔٍ ﺗﻬﺐُ ﺭﻳْﺜﺎً.
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻭﻗ ﺪْ ﻳﻜ ﻮﻥُ ﻣ ﻊ ﺍﻟﻤﺘﻌﺠﱢ ﻞِ ﻗ ﺪ ﻳُ ﺪﺭِﻙُ ﺍﻟﻤُﺘ ﺄﻧﱢﻲ ﺑﻌ ﺾ
ﺍﻟﺰﱠﻟ ﻞُ ﺣﺎﺟﺘِ ﻪ
ﻓﺎﻟﺘﱠﻮﻗﱢﻲ ﻻ ﻳُﻌﺎﺭﺽُ ﺍﻟﻘﺪﺭ ٬ ﺑﻞْ ﻫﻮ ﻣﻨ ﻪُ ٬ ﻭﻣ ﻦُْ ﻟﺒﱢ ﻪِ َ ﴿ ﻭ ْﻟ َﻴﺘَﻠَﻄﱠ ﻒْ ﴿ ٬ ﴾ ﺗَﻘِ ﻴ ُﻜﻢُ
ﺳﻜُﻢْ. ﴾ ﺍﻟْﺤَﺮﱠ ﻭَﺳَﺮَﺍﺑِﻴﻞَ ﺗَﻘِﻴﻜُ ﻢَ ﺑﺄْ َ
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ﺍﻛْﺴﺐِ ﺍﻟﻨﺎﺱ
ﻭﻣﻦْ ﺳﻌﺎﺩﺓِ ﺍﻟﻌﺒﺪِ ﻗُﺪﺭﺗُﻪ ﻋﻠﻰ ﻛﺴْﺐِ ﺍﻟﻨﺎﺱ ٬ ﻭﺍﺳﺘﺠﻼﺏ ﻣﺤ ﱠﺒﺘِﻬﻢ ﻭﻋﻄﻔِﻬﻢ٬
ﻗ ﺎﻝ ﺇﺑ ﺮﺍﻫﻴﻢُ ﻋﻠﻴ ﻪ ﺍﻟ ﺴﻼﻡُ ﴿ : ﻭَﺍﺟْﻌَ ﻞ ﻟﱢ ﻲ ﻟِ ﺴَﺎﻥَ ﺻِ ﺪْﻕٍ ﻓِ ﻲ ﺍﻟْ ﺂﺧِﺮِﻳﻦَ ٬ ﴾ ﻗ ﺎﻝ
ﻻ ﲢﺰﻥ
173
ﻋﻠَﻴْ ﻚَ ﺍﻟﻤﻔﺴﺮﻭﻥ : ﺍﻟﺜّﻨﺎءُ ﺍﻟﺤ ﺴﻦُ . ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻋ ﻦْ ﻣﻮﺳ ﻰ ﴿ : ﻭََﺃ ْﻟ َﻘﻴْ ﺖَُ
ﺤﺒﱠﺔً ﱢﻣﻨﱢﻲ . ﴾ ﻗﺎﻝ ﺑﻌﻀُﻬﻢ : ﻣﺎ ﺭﺁﻙ ﺃﺣﺪٌ ﺇﻻ ﺃﺣﺒﱠﻚ. ﻣَ َ
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) : ﺃﻧﺘﻢ ﺷﻬﺪﺍءُ ﺍﷲِ ﻓﻲ ﺍﻷﺭﺽ . (( ﻭﺃﻟﺴﻨﺔُ ﺍﻟﺨﻠْ ﻖِ
ﺃﻗﻼﻡُ ﺍﻟﺤﻖﱢ.
ﻭﺻﺢﱠ )) : ﺃﻥ ﺟﺒﺮﻳ ﻞ ﻳُﻨ ﺎﺩﻱ ﻓ ﻲ ﺃﻫ ﻞِ ﺍﻟ ﺴﻤﺎءِ : ﺇﻥﱠ ﻳﺤ ﺐﱡ ﻓﻼﻧ ﺎً ﻓ ﺄﺣﺒﱡﻮﻩ٬
ﻓﻴُﺤﺒﱡﻪُ ﺃﻫﻞُ ﺍﻟﺴﻤﺎءِ ٬ ﻭﻳُﻮﺿﻊُ ﻟﻪ ﺍﻟﻘﺒُﻮﻝ ﻓﻲ ﺍﻷﺭﺽِ. ((
ﻭﻣﻦْ ﺃﺳﺒﺎﺏِ ﺍﻟﻮﺩﱢ : ﺑﺴْﻄﺔُ ﺍﻟﻮﺟﻪِ ﻭﻟِﻴﻦُ ﺍﻟﻜﻼﻡِ ﻭﺳَ َﻌﺔُ ﺍﻟﺨُﻠﻖُ.
ﺇﻥﱠ ﻣﻦْ ﺍﻟﻌﻮﺍﻣﻞِ ﺍﻟﻘﻮﻳﺔِ ﻓﻲ ﺟﻠْﺐِ ﺃﺭﻭﺍﺡِ ﺍﻟﻨ ﺎﺱِ ﺇﻟﻴ ﻚ : ﺍﻟﺮﱢﻓ ﻖُ ؛ ﻭﻟ ﺬﻟﻚ ﻳﻘ ﻮﻝُ
)) : r ﻣﺎ ﻛﺎﻥ ﺍﻟﺮﱢﻓﻖُ ﻓﻲ ﺷﻲءٍ ﺇﻻ ﺯﺍﻧﻪ ٬ ﻭﻣﺎ ﻧُﺰﻉ ﻣﻦْ ﺷﻲءٍ ﺇﻻ ﺷﺎﻧﻪُ. ((
ﻭﻳﻘﻮﻝ )) : ﻣﻦ ﻳُﺤﺮﻡ ﺍﻟﺮﻓﻖ ٬ ﻳُﺤﺮﻡ ﺍﻟﺨﻴﺮ ﻛﻠّﻪ. ((
ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺤﻜﻤﺎء : ﺍﻟﺮﻓﻖ ﻳُﺨﺮﺝ ﺍﻟﺤﻴﱠﺔ ﻣﻦ ﺟُﺤْﺮﻫﺎ.
ﺴﺮِ ﺍﻟﺨِﻠﻴﱠﺔ.
ﻗﺎﻝ ﺍﻟﻐﺮﺑﻴﱡﻮﻥ : ﺍﺟْﻦِ ﺍﻟﻌﺴﻞ ٬ ﻭﻻ ﺗَﻜْ ِ
ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ ﺍﻟ ﺼﺤﻴﺢِ )) : ﺍﻟﻤ ﺆﻣُﻦ ﻛﺎﻟﻨﱠﺤْ ﻠ ﺔِ ﺗﺄﻛ ﻞُ ﻃﻴﱢﺒ ﺎً ٬ ﻭﺗ ﻀﻊُ ﻃﻴّﺒ ﺎً٬
ﻭﺇﺫﺍ ﻭﻗﻌﺖْ ﻋﻠﻰ ﻋﻮﺩٍ ٬ ﻟﻢ ﺗﻜﺴِﺮْﻩُ. ((
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ﺗﻨﻘﱠﻞْ ﻓﻲ ﺍﻟﺪﱢﻳﺎﺭِ ﻭﺍﻗﺮﺃْ ﺁﻳﺎﺕِ ﺍﻟﻘُﺪﺭﺓ
ﻭﻣﻤﱠﺎ ﻳﺠﻠُﺐ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﱡﺮﻭﺭ : ﺍﻷﺳْﻔﺎﺭُ ﻭﺍﻟﺘﱠﻨﻘﱡﻞُ ﻓﻲ ﺍﻟ ﺪﱢﻳﺎﺭِ ﻭﺭﺅﻳ ﺔُ ﺍﻷﻣ ﺼﺎ ِﺭ
٬ ﻭﻗﺪ ﺳﺒﻘﺖْ ﻛﻠﻤﺔٌ ﻓﻲ ﺃﻭّﻝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏِ ﻋﻦْ ﻫﺬﺍ . ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿ : ﺍﻧﻈُﺮُﻭﺍْ ﻣَ ﺎﺫَﺍ ﻓِ ﻲ
ﺍﻟﺴﱠﻤَﺎﻭَﺍﺕِ ﻭَﺍﻷَﺭْﺽِ ُ ﴿ ٬ ﴾ ﻗﻞْ ﺳِﻴﺮُﻭﺍ ﻓِ ﻲ ﺍﻟْ ﺄَﺭْﺽِ ﻓَ ﺎﻧﻈُﺮُﻭﺍ ﴿ ٬ ﴾ ﺃَ َﻓﻠَ ﻢْ ﻳَ ﺴِﻴﺮُﻭﺍْ ﻓِ ﻲ
ﺍﻷَﺭْﺽَِ ﻓﻴَﻨﻈُﺮُﻭﺍْ. ﴾
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻳُ ﺬﻳﺐُ ﺍﻟﻘﻠ ﺐ ﺇﻻ ﺇ ﻥْ ﻭﻻ ﺗﻠﺒ ﺚْ ﺑِﺮﺑْ ﻊٍ ﻓﻴ ﻪ ﺿ ﻴْﻢٌ
ْﺘ ﺪْ ﺎ
ﻭﺷ ﺮﱢﻕْ ﺇﻥْ ﺑِﺮِﻳِﻘ ﻚ ﻗ ﻛُِﺒﻠ ﻭﻏ ﺮﱢﺏْ ﻓ ﺎﻟﺘﱠﻐﺮﱡﺏُ ﻓﻴ ﻪ
ِ ٬ ﻳْﺘﺎﺠِ ﺪِ ﺍﻟﻌَﺠَ ﺐَ
ﺷ ﺮِﻗ
ﱡﻮﻃ ﺔ ٬ ﻋﻠ ﻰ ﻣ ﺎ ﻓﻴﻬ ﺎ ﻣ ﻦ ﺍﻟﻤﺒﺎﻟﻐ ﺎﺕ ْ ﻊٌ
ْ ﻳﻘﺮﺃْ ﺭﺣﻠﺔ ﺍﺑﻦِ ﺑﻄ ﻭﻣﻦ ﻧﻔ
ﺍﻟﻌﺠﺎﺏ ﻣِ ﻦ ﺧﻠْ ﻖِ ﺍﷲِ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ٬ ﻭﺗ ﺼﺮﻳﻔِﻪ ﻓ ﻲ ﺍﻟﻜ ﻮﻥِ ٬ ﻭﻳ ﺮﻯ ﺃﻧﻬ ﺎ ﻣ ﻦ
ﺍﻟﻌِﺒﺮ ﺍﻟﻌﻈﻴﻤﺔِ ﻟﻠﻤ ﺆﻣﻦِ ٬ ﻭﻣ ﻦ ﺍﻟﺮﺍﺣ ﺔِ ﻟ ﻪ ﺃﻥْ ﻳ ﺴﺎﻓﺮ ٬ ﻭﺃﻥْ ﻳﻐﱢﻴ ﺮَ ﺃﺟ ﻮﺍءﻩ ﻭﻣﻜﺎﻧ ﻪ
ﻭﻣﺤﻠﱠﻪ ٬ ﻟﻘﺮﺃ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏِ ﺍﻟﻜﻮﻧﻲﱢ ﺍﻟﻤﻔﺘﻮﺡِ.
ﻳﻘﻮﻝُ ﺃﺑﻮ ﺗﻤﺎﻡ – ﻭﻫﻮ ﻳﺘﺤﺪﱠﺙ ﻋﻦ ﺍﻟﺘﻨﻘﻞِ ﻓﻲ ﺍﻟﺪﱢﻳﺎﺭِ:
ﺑ ﺎﻟﺮﱠﻗْﻤﺘﻴﻦِ ﻭﺑﺎﻟﻔ ﺴﻄﺎﻁِ ﺑﺎﻟﺸﱠﺎﻡِ ﺃﻫﻠﻲ ﻭﺑﻐﺪﺍﺩُ ﺍﻟﻬﻮﻯ
ﺟِﻴﺮﺍﻧ ﻲ ﻭﺃﻧﺎ
ﻻ ﲢﺰﻥ
174
﴿ ﻗُ ﻞْ ﺳِ ﻴﺮُﻭﺍ ﻓِ ﻲ ﺍﻟْ ﺄَﺭْﺽِ ﴿ ٬ ﴾ ﻓَ ﺴِﻴﺤُﻮﺍْ ﻓِ ﻲ ﺍﻷَﺭْﺽَِ ﴿ ٬ ﴾
ﺣﺘﱠ ﻰ ﺇِﺫَﺍَ ﺑﻠَ ﻎَ
ﻀﻲَ ﺣُﻘُﺒﺎً. ﴾ َ ﻣﻐْﺮِﺏَ ﺍﻟﺸﱠﻤْﺲَِ ﴿ ٬ ﴾
ﺣﺘﱠﻰ ﺃَ ْﺑﻠُﻎَ ﻣَﺠْﻤَﻊَ ﺍ ْﻟﺒَﺤْ َﺮ ْﻳﻦِ ﺃَﻭْ ﺃَ ْﻣ ِ
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ﺗﻬﺠﱠﺪْ ﻣﻊ ﺍﻟﻤﺘﻬﺠﱢﺪﻳِﻦ
ﻭﻣﻤﺎ ﻳُﺴﻌﺪُ ﺍﻟﻨﱠﻔْﺲ ﻭﻳﺸﺮﺡُ ﺍﻟﺼﺪﺭ : ﻗﻴﺎﻡُ ﺍﻟﻠﻴﻞِ.
ﻭﻗﺪْ ﺫﻛﺮ r ﻓﻲ ﺍﻟﺼﺤﻴﺢ : ﺃﻥﱠ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﻗﺎﻡ ﻣﻦ ﺍﻟﻠﻴﻞِ ٬ ﻭﺫﻛﺮ ﺍﷲ ٬ ﺛﻢ ﺗﻮﺿﱠ ﺄ
ﺠﻌُ ﻮﻥَ﴿ ٬ ﴾ ﻭﺻﻠﱠﻰ ٬ ﺃﺻﺒﺢ ﻧ ﺸﻴﻄﺎً ﻃﻴﱢ ﺐ ﺍﻟ ﻨ ْﻔﺲِ ﴿ . ﻛَ ﺎﻧُﻮﺍَ ﻗﻠِ ﻴﻼً ﻣﱢ ﻦَ ﺍﻟﻠﱠﻴْ ﻞِ ﻣَ ﺎَ ﻳﻬْ َ
ﻭَﻣِﻦَ ﺍﻟﱠﻠ ْﻴﻞِ ﻓَ َﺘﻬَﺠﱠﺪْ ﺑِﻪِ ﻧَﺎ ِﻓﻠَﺔً ﻟﱠﻚَ. ﴾
ﻭﻗﻴﺎﻡُ ﺍﻟﻠﻴﻞِ ﻳُ ﺬﻫﺐُ ﺍﻟﺪّﺍء ﻋﻦ ﺍﻟﺠﺴﺪِ ٬ ﻭﻫﻮ ﺣ ﺪﻳﺚٌ ﺻ ﺤﻴﺢٌ ﻋﻨ ﺪ ﺃﺑ ﻲ ﺩﺍﻭﺩ:
)) ﻳﺎ ﻋﺒﺪﺍﷲ ٬ ﻻ ﺗُﻜﻦْ ﻣﺜْﻞ ﻓﻼﻥٍ ٬ ﻛﺎﻥ ﻳﻘﻮﻡُ ﺍﻟﻠﻴﻞ ٬ ﻓﺘَﺮﻙَ ﻗﻴﺎﻡَ ﺍﻟﻠﻴ ﻞِ )) ٬ (( ﻧِﻌْ ﻢَ
ﺍﻟﺮﺟﻞُ ﻋﺒﺪُﺍﷲِ ﻟﻮ ﻛﺎﻥ ﻳﻘﻮﻡُ ﻣﻦ ﺍﻟﻠﻴﻞِ. ((
ﻻ ﺗﺄﺳ ﻒْ ﻋﻠ ﻰ ﺍﻷﺷ ﻴﺎءِ ﺍﻟﻔﺎﻧﻴ ﺔِ ٬ ﻛ ﻞﱡ ﺷ ﻲءٍ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟﺤﻴ ﺎﺓِ ﻓ ﺎﻥٍ ﺇﻻ ﻭﺟْﻬ ﻪُ
ﻋَﻠ ْﻴﻬَﺎ ﻓَ ﺎﻥٍ { 26 } ﻭَ َﻳﺒْﻘَ ﻰﺷﻲْءٍ ﻫَﺎ ِﻟﻚٌِ ﺇﻟﱠﺎ ﻭَﺟْﻬَﻪُُ ﴿ ٬ ﴾ ﻛﻞﱡَ ﻣﻦَْ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ُ ﴿ ﻛﻞﱡَ
ﺠﻠَﺎﻝِ ﻭَﺍ ْﻟِﺈﻛْﺮَﺍﻡِ. ﴾ ﻭَﺟْﻪَُ ﺭ ﱢﺑﻚَ ﺫُﻭ ﺍﻟْ َ
ﺇﻥﱠ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺄﺳﻒُ ﻋﻠﻰ ﺩﻧﻴﺎﻩ ٬ ﻛﺎﻟﻄﱢﻔﻞِ ﺍﻟﺬﻱ ﻳﺒﻜﻲ ﻋﻠﻰ ﻓ ْﻘﺪِ ﻟﻌﺒ ِﺘﻪِ.
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ﻭَﻗْﻔَـ ـ ـﺔٌ
» ﻛ ﻞﱡ ﺍﺛﻨ ﻴﻦِ ﻣﻨﻬﻤ ﺎ ﻗﺮﻳﻨ ﺎﻥِ ٬ ﻭﻫﻤ ﺎ ﻣ ﻦْ ﺁﻻﻡِ ﺍﻟ ﺮﱡﻭﺡ ﻭﻣﻌ ﺬّﺑﺎﺗِﻬﺎ ٬ ﻭﺍﻟﻔ ﺮْﻕ
ﺸﺮﱢ ﻓ ﻲ ﺍﻟﻤ ﺴﺘﻘﺒﻞِ ٬ ﻭﺍﻟﺤ ﺰُﻥ ﺍﻟﺘﱠ ﺄﻟﱡﻢُ ﻋﻠ ﻰ ﺣُ ﺼُﻮﻝِ ﺍﻟﻤﻜ ﺮﻭﻩِ ﺑﻴﻨﻬﻤﺎ ﺃﻥﱠ ﺍﻟﻬﻢﱠ ﺗﻮﻗﱡﻊ ﺍﻟ ﱠ
ﻓﻲ ﺍﻟﻤﺎﺿﻲ ﺃﻭ ﻓﻮﺍﺕُ ﺍﻟﻤﺤﺒﻮﺏِ ٬ ﻭﻛﻼﻫﻤﺎ ﺗ ﺄﻟﱡﻢٌ ﻭﻋ ﺬﺍﺏٌ ﻳِ ﺮﺩُ ﻋﻠ ﻰ ﺍﻟ ﺮﱡﻭﺡِ ٬ ﻓ ﺈﻥْ
ﺗﻌﻠﱠﻖ ﺑﺎﻟﻤﺎﺿﻲ ﺳُﻤﱢﻲ ﺣﺰﻧﺎً ٬ ﻭﺇﻥْ ﺗﻌﻠّﻖ ﺑﺎﻟﻤﺴﺘﻘﺒﻞِ ﺳُﻤﱢﻲ ﻫﻤّﺎً. «
)) ﺍﻟﻠﱠﻬﻢﱠ ﺇﻧﻲ ﺃﺳﺄﻟﻚ ﺍﻟﻌﺎﻓﻴﺔ ﻓﻲ ﺍﻟ ﺪﱡﻧﻴﺎ ﻭﺍﻵﺧ ﺮﺓِ ٬ ﺍﻟﻠﱠﻬ ﻢﱠ ﺇﻧ ﻲ ﺃﺳ ﺄﻟُﻚ ﺍﻟﻌﻔْ ﻮ
ﻭﺍﻟﻌﺎﻓﻴﺔ ﻓﻲ ﺩﻳِﻨﻲ ﻭﺩُﻧﻴﺎﻱ ﻭﺃﻫﻠﻲ ﻭﻣﺎﻟﻲ ٬ ﺍﻟﻠﻬﻢﱠ ﺍﺳ ﺘُﺮْ ﻋ ﻮﺭﺍﺗﻲ ﻭﺁﻣِ ﻦْ ﺭﻭْﻋ ﺎﺗﻲ
٬ ﺍﻟﻠﻬ ﻢ ﺍﺣﻔﻈﻨ ﻲ ﻣ ﻦْ ﺑ ﻴﻦِ ﻳ ﺪﻱﱠ ﻭﻣِ ﻦْ ﺧﻠْﻔ ﻲ ٬ ﻭﻋ ﻦْ ﻳﻤﻴﻨ ﻲ ﻭﻋ ﻦْ ﺷ ﻤﺎﻟﻲ ﻭﻣِ ﻦْ
ﻓﻮﻗﻲ ٬ ﻭﺃﻋﻮﺫُ ﺑﻌﻈﻤﺘﻚ ﺃﻥُْ ﺃﻏْﺘﺎﻝِ ﻣﻦْ ﺗﺤﺘﻲ. ((
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﺃﻳﺎﺩِﻳ ﻪِ ﺍﻟﺤﺪﻳﺜ ﺔُ ﻭﺍﻟﻘﺪﻳﻤ ﻪْ ﺃﻟ ﻢ ﺗ ﺮ ﺃﻥﱠ ﺭﺑﱠ ﻚ ﻟ ﻴﺲ
ﻳُﻘ ﻴِﻢُ ﻭﻻ ﻫﻤﻮﻣُ ﻚ ﺼﻰ ٌﺤ
ِ ﻓﻠ ﻴﺲ ﺗﺗَ ﺴَﻞﱠ ﻋ ﻦِ ﺍﻟﻬﻤ ﻮﻡ
ﺑﺎﻟﻤُﻘﻴﻤ ﻪْ ﺷ ﻲءٌ
ﻻ ﲢﺰﻥ
175
ﺇﻟﻴ ﻚ ﺑﻨﻈ ﺮﺓٍِ ﻣﻨْ ﻪُ ﺭﺣﻴِﻤْ ﻪ ﻟﻌ ﻞﱠ ﺍﷲ ﻳﻨﻈُ ﺮُ ﺑﻌ ﺪ ﻫ ﺬﺍ
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ﺛَﻤَﻨُﻚ ﺍﻟﺠﻨﱠﺔُ
ﻳﻘﻮﻝُ ﻟﻠﺸﺎﻋﺮُ:
ﻓﻜﻴ ﻒ ﺃﺑﻜ ﻲ ﻋﻠ ﻰ ﺷ ﻲءٍ ﺇﺫﺍ ﻧﻔ ﺴْﻲ ﺍﻟﺘ ﻲ ﺗﻤﻠِ ﻚُ ﺍﻷﺷ ﻴﺎء
ﺫﻫﺒ ﺎ ﺫﺍﻫﺒ ﺔٌ
ﺇﻥﱠ ﺍﻟﺪﻧْﻴﺎ ﺑﺬﻫﺒِﻬﺎ ﻭﻓﻀﱠﺘِﻬﺎ ﻭﻣﻨﺎﺻ ﺒِﻬﺎ ﻭﺩُﻭﺭِﻫ ﺎ ﻭﻗ ﺼﻮﺭِﻫﺎ ﻻ ﺗ ﺴﺘﺄﻫﻞُ ﻗﻄ ﺮﺓ
ﺩﻣﻊٍ ٬ ﻓﻌﻨﺪ ﺍﻟﺘﺮﻣﺬﻱﱢ ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝ r ﻗﺎﻝ )) : ﺍﻟ ﺪﻧﻴﺎ ﻣﻠﻌﻮﻧ ﺔٌ ٬ ﻣﻠﻌ ﻮﻥٌ ﻣ ﺎ ﻓﻴﻬ ﺎ ﺇﻻ
ﺫﻛْﺮ ﺍﷲِ ٬ ﻭﻣﺎ ﻭﺍﻻﻩ ٬ ﻭﻋﺎﻟﻤﺎً ﻭﻣﺘﻌﻠﱠﻤﺎً. ((
ﺇﻧﻬﺎ ﻭﺩﺍﺋﻊُ ﻓﺤﺴْﺐُ ٬ ﻛﻤﺎ ﻳﻘﻮﻝُ ﻟﺒِﻴﺪُ:
ﻭﻻﺑ ﺪﱠ ﻳﻮﻣ ﺎً ﺃﻥْ ﺗُ ﺮﺩﱠ ﻭﻣ ﺎ ﺍﻟﻤ ﺎﻝُ ﻭﺍﻷﻫﻠ ﻮﻥ ﺇﻻ
ﺍﻟﻮﺩﺍﺋ ﻊُ ﻭﺩِﻳﻌ ﺔٌ
ﺧﺮُ ﻟﺤﻈﺔً ﻭﺍﺣ ﺪﺓً ﻣ ﻦْ ﺃﺟ ﻞِ ﺍﻟﻌﺒ ﺪِ ﺇﻥ ﺍﻟﻤﻠﻴﺎﺭﺍﺕِ ﻭﺍﻟﻌﻘﺎﺭﺍﺕِ ﻭﺍﻟﺴﻴﺎﺭﺍﺕِ ﻻ ﺗﺆ ﱢ
٬ ﻗﺎﻝ ﺣﺎﺗﻢُ ﺍﻟﻄّﺎﺋﻲﱡ:
ﺇﺫﺍ ﺣ ﺸﺮﺟﺖْ ﻳﻮﻣ ﺎً ﻭﺿ ﺎﻕ ﺑﻬ ﺎ ﻟﻌَﻤْ ﺮُﻙَ ﻣ ﺎ ﻳُﻐﻨ ﻲ ﺍﻟﺜﱠ ﺮﺍءُ ﻋ ﻦ
ﺼ ْﺪﺭُ ﺍﻟ ﱠ ﺍﻟﻔﺘ ﻰ
ﻭﻟ ﺬﻟﻚ ﻗ ﺎﻝ ﺍﻟﺤﻜﻤ ﺎءُ : ﺍﺟﻌ ﻞْ ﻟﻠ ﺸﻲء ﺛﻤﻨ ﺎً ﻣﻌﻘ ﻮﻻً ٬ﻓ ﺈﻥﱠ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣ ﺎ ﻓﻴﻬ ﺎ ﻻ
ﺗُﺴﺎﻭﻱ ﺍﻟﻤﺆﻣﻦِ ﴿ : ﻭَﻣَﺎ ﻫَﺬِﻩِ ﺍﻟْﺤَﻴَﺎﺓُ ﺍﻟ ﱡﺪ ْﻧﻴَﺎِ ﺇﻟﱠﺎ ﻟَ ْﻬﻮٌ ﻭَﻟَﻌِﺐٌ. ﴾
ﻭﻳﻘ ﻮﻝُ ﺍﻟﺤ ﺴﻦُ ﺍﻟﺒ ﺼﺮﻱﱡ : ﻻ ﺗﺠﻌ ﻞْ ﻟﻨﻔ ﺴِﻚ ﺛﻤﻨ ﺎً ﻏﻴ ﺮ ﺍﻟﺠﻨ ﺔِ ٬ ﻓ ﺈﻥﱠ ﻧﻔْ ﺲ
ﺍﻟﻤﺆﻣﻦِ ﻏﺎﻟﻴﺔٌ ٬ ﻭﺑﻌﻀُﻬﻢ ﻳﺒﻴﻌﻬﺎ ﺑﺮُﺧْﺺٍ.
ﺇﻥﱠ ﺍﻟﺬﻳﻦ ﻳﻨﻮﺣﻮﻥ ﻋﻠﻰ ﺫﻫﺎﺏِ ﺃﻣﻮﺍﻟِﻬﻢْ ﻭﺗﻬ ﺪﱡﻡِ ﺑ ﻴ ﻮﺗِﻬﻢ ﻭﺍﺣﺘ ﺮﺍﻕِ ﺳ ﻴﺎﺭﺍﺗِﻬﻢ٬
ﻭﻻ ﻳﺄﺳﻔﻮﻥ ﻭﻳﺤﺰﻧﻮﻥ ﻋﻠﻰ ﻧﻘْﺺِ ﺇﻳﻤﺎﻧِﻬﻢ ﻭﻋﻠﻰ ﺃﺧﻄﺎﺋِﻬﻢ ﻭﺫﻧ ﻮﺑِﻬﻢ ٬ ﻭﺗﻘ ﺼﻴﺮِﻫﻢ
ﻓﻲ ﻃﺎﻋﺔِ ﺭﺑﱢﻬﻢْ ﺳﻮﻑ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻬﻢْ ﻛﺎﻧﻮﺍ ﺗﺎﻓﻬﻴﻦ ﺑﻘْ ﺪﺭِ ﻣ ﺎ ﻧ ﺎﺣُﻮﺍ ﻋﻠ ﻰ ﺗﻠ ﻚ ٬ ﻭﻟ ﻢ
ﻳﺄﺳﻔﻮﺍ ﻋﻠ ﻰ ﻫ ﺬﻩِ ؛ ﻷﻥﱠ ﺍﻟﻤ ﺴﺄﻟﺔ ﻣ ﺴﺄﻟﺔُ ﻗ ﻴﻢٍ ﻭ ُﻣﺜُ ﻞٍ ﻭﻣﻮﺍﻗ ﻒ ﻭﺭﺳ ﺎﻟﺔٍِ ﴿ : ﺇﻥﱠ ﻫَ ُﺆﻟَ ﺎء
ﺟﻠَﺔَ ﻭَﻳَﺬَﺭُﻭﻥَ ﻭَﺭَﺍء ُﻫﻢَْ ﻳﻮْﻣﺎًَ ﺛﻘِﻴﻼً. ﴾ ﻳُﺤِﺒﱡﻮﻥَ ﺍ ْﻟﻌَﺎ ِ
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ﺍﻟﺤﺐﱡ ﺍﻟﺤﻘﻴﻘﻲﱡ
ﻻ ﲢﺰﻥ
176
ُ ﻛﻦْ ﻣﻦْ ﺃﻭﻟﻴﺎءِ ﺍﷲِ ﻭﺃﺣﺒﺎﺋ ﻪِ ﻟِﺘ ﺴْﻌﺪَ ٬ ﺇﻥﱠ ﻣ ﻦْ ﺃﺳْ ﻌﺪِ ﺍﻟ ﺴﻌﺪﺍءِ ﺫﺍﻙ ﺍﻟ ﺬﻱ ﺟﻌ ﻞ
ﻫﺪﻓﻪ ﺍﻷﺳﻤﻰ ﻭﻏﺎﻳﺘُﻪ ﺍﻟﻤﻨﺸﻮﺩﺓ ﺣُ ﺐﱠ ﺍﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ٬ ﻭﻣ ﺎ ﺃﻟْﻄ ﻒ ﻗﻮﻟ ﻪُ ﴿ : ﻳُﺤِ ﱡﺒ ُﻬﻢْ
ﺤﺒﱡﻮﻧَﻪُ. ﴾ َ ﻭﻳُ ِ
ﻗ ﺎﻝ ﺑﻌ ﻀُﻬﻢ : ﻟ ﻴﺲ ﺍﻟﻌَﺠَ ﺐُ ﻣ ﻦْ ﻗﻮﻟ ﻪِ : ﻳﺤﺒﱡﻮﻧ ﻪ ٬ ﻭﻟﻜ ﻦﱠ ﺍﻟﻌﺠ ﺐ ﻣ ﻦْ ﻗﻮﻟِ ﻪِ
ﻻﻫُﻢ ﻭﺃﻋﻄﺎﻫُﻢْ ٬ ﺛ ﻢ ﻳﺤ ﺒﱡﻬﻢ ﴿ : ﻗُ ﻞْ ﺇِﻥ ﻛُﻨُ ﺘﻢْ ﻳﺤﺒﱡﻬﻢ ؛ ﻓﻬﻮ ﺍﻟﺬﻱ ﺧﻠﻘﻬﻢ ﻭﺭﺯﻗﻬﻢ ﻭﺗﻮ ﱠ
ﺗُﺤِﺒﱡﻮﻥَ ﺍﻟﻠّﻪَ ﻓَﺎ ﱠﺗ ِﺒﻌُﻮﻧِﻲ ﻳُﺤْ ِﺒ ْﺒ ُﻜﻢُ ﺍﻟﻠّﻪُ. ﴾
ﻭﺍﻧﻈ ﺮْ ﺇﻟ ﻰ ﻣﻜﺮُﻣ ﺔِ ﻋﻠ ﻲﱢ ﺑ ﻦِ ﺃﺑ ﻲ ﻃﺎﻟ ﺐٍ ٬ ﻭﻫ ﻲ ﺗ ﺎﺝٌ ﻋﻠ ﻰ ﺭﺃﺳ ﻪِ : ﺭﺟ ﻞٌ
ﻳُﺤﺐﱡ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ٬ ﻭﻳﺤﺒﱡﻪ ﺍﷲُ ﻭﺭﺳﻮﻟﻪُ.
ﺇﻥﱠ ﺭﺟﻼً ﻣﻦ ﺍﻟ ﺼﺤﺎﺑﺔ ﺃﺣ ﺐﱠ ﴿ ﻗُ ﻞْ ﻫُ ﻮَ ﺍﻟﻠﱠ ﻪُ ﺃَﺣَ ﺪٌ ٬ ﴾ ﻓﻜ ﺎﻥ ﻳﺮﺩﱢﺩُﻫ ﺎ ﻓ ﻲ ﻛ ﻞﱢ
ﺭﻛﻌﺔٍ ٬ ﻭﻳﺘَﻮﻟﱠﻪُ ﺑﺬ ْﻛﺮِﻫﺎ ٬ ﻭﻳﻌﻴﺪﻫ ﺎ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ٬ ﻭﻳُﺸﺠﻲ ﺑﻬ ﺎ ﻓ ﺆﺍﺩﻩ ٬ ﻭﻳﺤ ﺮﱢﻙُ ﺑﻬ ﺎ
ﺧﻠَﻚ ﺍﻟﺠﻨﺔ. (( ﻭﺟﺪﺍﻧﻪ ٬ ﻗﺎﻝ ﻟﻪ )) : r ﺣﺒﱡﻚ ﺇﻳﱠﺎﻫﺎ ﺃﺩْ َ
ﻣﺎ ﺃﻋﺠﺐ ﺑﻴﺘﻴﻦ ﻛﻨﺖُ ﺃﻗﺮﺅﻫﻤﺎ ﻗﺪﻳﻤﺎً ٬ ﻓﻲ ﺗﺮﺟﻤﺔٍ ﻷﺣﺪِ ﺍﻟﻌﻠﻤﺎءِ ٬ ﻳﻘﻮﻝ:
ﺑﻠﻴﻠ ﻰ ﻭﺳ ﻠﻤﻰ ﻳ ﺴﻠُﺐُ ﺍﻟﻠﱡ ﺐﱠ ﺇﺫﺍ ﻛ ﺎﻥ ﺣُ ﺐﱡ ﺍﻟﻬ ﺎﺋِﻤﻴﻦ ﻣ ﻦ
ﻼ
ْ ﺎﻟﻢِ
ﻭﺍﻟﻌﻘَﻯ ﻗﻠﺒُ ﻪ ﺷ ﻮﻗﺎً ﻋﻠ ﻰ ﺍﻟﻌ ﺳَ ﺮ ﻮﺭﻯ ﺍﻟ
ﻞ ﺍﻟﻬ ﺎﺋِﻢُ ﻓﻤ ﺎﺫﺍ ﻋ ﺴﻰ ﺃﻥ ﻳﻔﻌ
ﺍﻷﻋﻠ ﻰ ﺍﻟ ﺬﻱ
﴿ ﻭَﻗَﺎﻟَ ﺖِ ﺍ ْﻟ َﻴﻬُ ﻮﺩُ ﻭَﺍﻟﻨﱠ ﺼَﺎﺭَﻯ ﻧَﺤْ ﻦَُ ﺃ ْﺑﻨَ ﺎء ﺍﻟﻠّ ﻪِ ﻭَﺃَﺣِﺒﱠ ﺎﺅُﻩُ ﻗُ ﻞَْ ﻓﻠِ ﻢَُ ﻳﻌَ ﱢﺬ ُﺑﻜُﻢ
ﺑِﺬُﻧُﻮ ِﺑﻜُﻢ. ﴾
ﺇﻥﱠ ﻣﺠﻨ ﻮﻥ ﻟﻴﻠ ﻰ ﻗﺘﻠ ﻪُ ﺣ ﺐﱡ ﺍﻣ ﺮﺃﺓٍ ٬ ﻭﻗ ﺎﺭﻭﻥ ﺣ ﺐﱡ ﻣ ﺎﻝٍ ٬ ﻭﻓﺮﻋ ﻮﻥ ﺣ ﺐﱡ
ﻣﻨ ﺼﺐٍ ٬ ﻭﻗُﺘ ﻞ ﺣﻤ ﺰﺓُ ﻭﺟﻌﻔ ﺮُ ﻭﺣﻨﻈﻠ ﺔُ ﺣﺒّ ﺎً ﷲ ﻭﻟﺮﺳ ﻮﻟﻪ ٬ ﻓﻴ ﺎ ﻟﺒُﻌْ ﺪِ ﻣ ﺎ ﺑ ﻴﻦ
ﺍﻟﻔﺮﻳﻘﻴﻦ.
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ﻭﻗﻔــــﺔ
» ﻳﻨﺘﺤ ﺮُ 300 ﺿ ﺎﺑﻂِ ﺷ ﺮﻃﺔٍ ﺳ ﻨﻮﻳّﺎً ﻓ ﻲ ﺃﻣﺮﻳﻜ ﺎ ٬ ﻣ ﻨﻬﻢْ ﻋ ﺸﺮﺓٌ ﻓ ﻲ ﻧﻴﻮﻳ ﻮﺭﻙ
ﻭﺣﺪﻫﺎ .. ﻭﻣﻨ ﺬُ ﻋ ﺎﻡ 1987 ﻡ ﻳﺘﺰﺍﻳ ﺪُ ﻋ ﺪﺩ ﺿُ ﺒّﺎﻁ ﺍﻟ ﺸﺮﻃﺔِ ﺍﻟﻤُﻨﺘﺤِ ﺮِﻳﻦ ﻫﻨ ﺎﻙ..
ﺤﺜِﻬﺎ.
ﻭﻫﻲ ﻇﺎﻫﺮﺓٌ ﺃﻗﻠﻘﺖِ ﺍﻟﺴﱡﻠﻄﺎﺕِ ٬ ﻭﻗﺎﻡ ﺍﻻﺗﺤﺎﺩُ ﺍﻟﻮﻃﻨﻲﱡ ﻟﻀﺒّﺎﻁِ ﺍﻟﺸﺮﻃﺔِ ﺑﺒ ْ
ﻟﻘ ﺪْ ﻭﺟ ﺪ ﺍﻻﺗﺤ ﺎﺩُ ﺃﻥﱠ ﺃﺑ ﺮﺯ ﺃﺳ ﺒﺎﺏِ ﺍﻧﺘﺤ ﺎﺭِ ﺍﻟ ﻀﺒﺎﻁِ ﻫ ﻮ : ﺗ ﻮﱡﺗﺮُ ﺍﻷﻋ ﺼﺎﺏِ ﺍﻟ ﺪّﺍﺋﻢِ
ﺍﻟﺬﻱ ﻳﻌﻴﺸﻮﻥ ﻓﻴﻪ ٬ ﻓﻬﻢْ ﻣُﻄﺎﻟﺒﻮﻥ ﺩﺍﺋﻤﺎً ﺑﺎﻟﺜﱠﺒﺎﺕِ ﻓ ﻲ ﺍﻷﺯﻣ ﺎﺕِ ٬ ﻭﺗﺤﻤﱡ ﻞِ ﺍﻟ ﻀﱡﻐﻮﻁِ
ﺍﻟﻤﺘﺰﺍﻳ ﺪﺓِ ﻣ ﻊ ﺍﺭﺗﻔ ﺎﻉِ ﻧ ﺴﺒﺔِ ﺍﻟﺠﺮﻳﻤ ﺔِ ٬ ﻭﺗﺤﻤﱡ ﻞ ﺍﻵﻻﻡِ ﺍﻟﻨّﺎﺗﺠ ﺔ ﻋ ﻦ ﺍﻟﺘﱠﻌﺎﻣُ ﻞِ ﻣ ﻊ
ﺍﻟﻤﺠﺮﻣﻴﻦ ٬ ﻭﺭﺅﻳ ﺔِ ﺟﺜ ﺚِ ﺍﻟ ﻀﺤﺎﻳﺎ ﻣ ﻦْ ﺃﻃﻔ ﺎﻝٍ ﻭﻧ ﺴﺎءٍ ﻭﻋﺠ ﺎﺋﺰ . ﻭﺍﻟ ﺴﺒﺐُ ﺍﻟﺜ ﺎﻧﻲ
ﻻ ﲢﺰﻥ
177
ﻫﻮ : ﻭﺟﻮﺩُ ﺍﻷﺳ ﻠﺤﺔِ ﻣﻌﻬ ﻢْ ﺑ ﺸﻜﻞٍ ﺩﺍﺋ ﻢٍ ٬ ﻓﻬ ﻲ ﺗُ ﺴﺎﻋﺪُﻫﻢ ﺃﻭ ﺗ ﺴﻬﱢﻞُ ﻋﻠ ﻴﻬﻢُ ﻋﻤﻠﻴﱠ ﺔ
ﺍﻻﻧﺘﺤﺎﺭِ.
ﻭﻗﺪ ﻭُﺟﺪ ﺃﻥﱠ ﺛﻤﺎﻧﻴﻦ ﺑﺎﻟﻤﺎﺋﺔِ ﻣﻦْ ﺣ ﻮﺍﺩﺙِ ﺍﻧﺘﺤ ﺎﺭِ ﺍﻟ ﻀﺒﺎﻁِ ﺗ ﺘﻢﱡ ﺑ ﺴﻼﺣِﻬﻢ ﺍﻟﺨ ﺎﺹّ٬
ﺳﻪِ ﺍﻟﻤﻴﺮﻱ. « ﺿﺒّﺎﻁٍ ٬ ﻛﻞﱞ ﻣﻨﻬﻢ ﺑﻮﺍﺳﻄِﺔ ﻣﺴﺪ ِ ﻓﻲ ﺛﻼﺛﺔِ ﺃﻳﺎﻡٍ ﻣﺘﺘﺎﻟﻴﺔٍ ﺍﻧﺘﺤﺮ ﺛﻼﺛُﺔُ
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ﺷﺮﻳﻌﺔٌ ﺳﻬْﻠﺔٌ ﻣُﻴﺴﱠﺮﺓٌ
ﺴﺮِ ﻭﺍﻟ ﺴﱠﻤﺎﺣﺔِ ﻓ ﻲ ﺍﻟ ﺸﺮﻳﻌﺔِ ﺍﻹﺳ ﻼﻣﻴ ِﺔ ﺇﻥﱠ ﻣﻤﺎ ﻳُﺜﻠﺞُ ﺻﺪﺭ ﺍﻟﻤﺴﻠﻢ ﻇﺎﻫﺮ ﺓُ ﺍﻟﻴُ ْ
ﻋَﻠ ْﻴﻚَ ﺍ ْﻟﻘُﺮْﺁﻥَ ﻟِﺘَﺸْﻘَﻰَ ﴿ ٬ ﴾ ﻭ ُﻧﻴَ ﺴﱢ ُﺮﻙَِ ﻟﻠْﻴُ ﺴْﺮَﻯ ﴿ ٬ ﴾ ﻻَُ ﻳ َﻜﻠﱢ ﻒُ ﺍﻟﻠّ ﻪُ ﴿ ﻃﻪ { 1 } ﻣَﺎ ﺃَﻧ َﺰﻟْﻨَﺎَ
ﻋَﻠَْ ﻴ ُﻜﻢْ ﻓِ ﻲ
ﺟﻌَ ﻞَ ﻧَﻔْﺴﺎً ﺇِﻻﱠ ﻭُﺳْ ﻌَﻬَﺎ ﴿ ٬ ﴾ ﻟَ ﺎ ﻳُﻜَﻠﱢ ﻒُ ﺍﻟﻠﱠ ﻪُ ﻧَﻔْ ﺴﺎًِ ﺇﻟﱠ ﺎ ﻣَ ﺎ ﺁﺗَﺎﻫَ ﺎ ﴿ ٬ ﴾ ﻭَﻣَ ﺎَ
ﻋَﻠ ْﻴ ِﻬﻢْ ﴿ ٬ ﴾ ﻓَِ ﺈﻥﱠ ﻼﻝَ ﺍﱠﻟﺘِﻲ ﻛَﺎﻧَﺖَْ ﻏَ ﻋ ْﻨ ُﻬﻢِْ ﺇﺻْﺮَ ُﻫﻢْ ﻭَﺍﻷَ ْ ﺍﻟﺪﱢﻳﻦِ ﻣِﻦْ ﺣَﺮَﺝٍَ ﴿ ٬ ﴾ ﻭ َﻳﻀَﻊَُ
ﻣَ ﻊَ ﺍ ْﻟﻌُ ﺴْﺮِ ﻳُ ﺴْﺮﺍً { 5 } ﺇِﻥﱠ ﻣَ ﻊَ ﺍ ْﻟﻌُ ﺴْﺮِ ﻳُ ﺴْﺮﺍًَ ﴿ ٬ ﴾ ﺭ ﱠﺑﻨَ ﺎ ﻻَُ ﺗﺆَﺍﺧِْ ﺬﻧَﺎ ﺇِﻥ ﻧﱠ ﺴِﻴﻨَﺎَ ﺃﻭْ
ﻋﻠَ ﻰ ﺍﻟﱠ ﺬِﻳﻦَ ﻣِ ﻦ ﻗَ ْﺒِﻠﻨَ ﺎ ﺭَ ﱠﺑﻨَ ﺎ ﻭَﻻَ ﻋﻠَ ْﻴﻨَ ﺎِ ﺇﺻْ ﺮﺍً ﻛَﻤَ ﺎ ﺣَ َﻤ ْﻠﺘَ ﻪَُ ﻄ ْﺄﻧَ ﺎ ﺭَ ﱠﺑﻨَ ﺎ ﻭَﻻَ ﺗَﺤْﻤِ ﻞَْ ﺃَﺧْ َ
ﻏﻔِ ﺮْ ﻟَﻨَ ﺎ ﻭَﺍﺭْﺣَ ْﻤﻨَ ﺎ ﺃَﻧ ﺖََ ﻣﻮْﻻَﻧَ ﺎ ﻓَﺎﻧ ﺼُﺮْﻧَﺎ ﻋﻨﱠ ﺎ ﻭَﺍ ْ ﺗُﺤَﻤﱢ ْﻠﻨَﺎ ﻣَﺎ ﻻَ ﻃَﺎﻗَﺔَ ﻟَﻨَﺎ ﺑِ ﻪِ ﻭَﺍﻋْ ﻒَُ
ﻋﻠَﻰ ﺍ ْﻟ َﻘ ْﻮﻡِ ﺍﻟْﻜَﺎﻓِﺮِﻳﻦَ. ﴾
َ
)) ﺭُﻓﻊ ﻋﻦْ ﺃُﻣﱠ ﺘﻲ ﺍﻟﺨﻄﺄُ ﻭﺍﻟﻨﺴﻴﺎﻥُ ﻭﻣ ﺎ ﺍﺳُ ﺘﻜْﺮِﻫُﻮﺍ ﻋﻠﻴ ﻪِ )) ٬ (( ﺇﻥﱠ ﺍﻟ ﺪﱢﻳﻦ
ﻳُﺴْﺮٌ ٬ ﻭﻟﻦْ ﻳُﺸﺎﺩﱠ ﺍﻟﺪﻳﻦ ﺃﺣﺪٌ ﺇﻻﱠ ﻏﻠﺒﻪ ٬ (( ﺳﺪﱢﺩُﻭﺍ ﻭﻗﺎ ِﺭﺑُﻮﺍ ﻭﺃﺑﺸِﺮُﻭﺍ )) ٬ (( ﺑُﻌﺜﺖُ
ﺑﺎﻟﺤﻨﻴﻔﻴﱢﺔ ﺍﻟﺴﱢﻤْﺤﺔِ )) ٬ (( ﺧَﻴْﺮُ ﺩﻳﻨﻜﻢ ﺃﻳْﺴَﺮُﻩ. ((
ﻋﺮِﺿ ﺖْ ﻋﻠ ﻰ ﺷ ﺎﻋﺮٍ ﻣﻌﺎﺻ ﺮٍ ﻓ ﻲ ﺩﻭﻟ ﺔٍ ﻭﺯﺍﺭﺓٌ ﻳ ﺘﻮﻻﱠﻫ ﺎ ٬ ﻋﻠ ﻰ ﺃﻥْ ﻳﺘ ﺮُﻙ ُ
ﻃﻤﻮﺣﺎﺗِﻪ ﻭﺭﺳﺎﻻﺗِﻪ ﻭﺃﻃﺮُﻭﺣﺎﺗِﻪ ﺍﻟﺤﻘﱠﺔِ ٬ ﻓﻘﺎﻝ:
ﻓ ﺆﺍﺩﻱ ﺣُ ﺮﺍً ﻃﻠﻴِﻘ ﺎً ﻏﺮﻳﺒ ﺎ ﺧُ ﺬﻭﺍ ﻛ ﻞﱠ ﺩﻧﻴ ﺎﻛُﻢُ
ﺧ ْﻠﺘُﻤُ ﻮﻧﻲ ﻭﺣﻴ ﺪﺍً ﻭﺇﻥِْ ﻮﺍ ُ
ﻢ ﺛ ﺮﻭﺓً ﻭﺍﺗﺮﻧﻛﱢﻲ ﺃﻋْﻈﻤُﻜ ﻓ ﺈ
ﺳ ﻠﻴِﻨﺎ
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ﺃُﺳُﺲٌ ﻟﻠﺮّﺍﺣﺔِ
ﻓ ﻲ ﻣﺠﻠّ ﺔِ ) ﺃﻫ ﻼً ﻭﺳ ﻬﻼً ( ﺑﺘ ﺎﺭﻳﺦ 1415 / 4 / 3 ﻫ ـ ﻣﻘﺎﻟ ﺔٌ ﺑﻌﻨ ﻮﺍﻥ»
ﻋﺸﺮﻭﻥ ﻭﺻﻔﺔٍ ﻟﺘﺠﻨﱡﺐِ ﺍﻟﻘﻠﻖ « ﺑﻘﻠﻢ ﺩ . ﺣﺴﺎﻥ ﺷﻤﺴﻲ ﺑﺎﺷﺎ.
ﻣﻦ ﻣﻌﺎﻧﻲ ﻫﺬﻩ ﺍﻟﻤﻘﺎﻟﺔِ:
ﺇﻥﱠ ﺍﻷﺟﻞَ ﻗﺪُ ﻓﺮِﻍ ﻣﻨ ﻪُ ٬ ﻭﺇﻥﱠ ﻛ ﻞﱠ ﺷ ﻲءٍ ﺑﻘ ﻀﺎءٍ ﻭﻗ ﺪﺭٍ ٬ ﻓ ﻼ ﻳﺄْﺳ ﻒِ ﺍﻟﻌﺒ ﺪُ٬
ﻭﻻ ﻳﺤ ﺰﻥْ ﻋﻠ ﻰ ﻣ ﺎ ﻳﺠ ﺮﻱ . ﺇﻥﱠ ﺭﺯﻕ ﺍﻟﻤﺨﻠ ﻮﻕِ ﻋﻨ ﺪ ﺍﻟﺨ ﺎﻟﻖِ ﻓ ﻲ ﺍﻟ ﺴﻤﺎءِ ٬ ﻓ ﻼ
ﻻ ﲢﺰﻥ
178
ﻳﻤﻠﻜُﻪ ﺃﺣ ﺪٌ ٬ ﻭﻻ ﻳﺘ ﺼﺮﱠﻑُ ﻓﻴ ﻪ ﻗ ﻮﻡٌ ٬ ﻭﻻ ﻳﻤﻨﻌُ ﻪ ﺇﻧ ﺴﺎﻥٌ . ﻭﺇﻥﱠ ﺍﻟﻤﺎﺿ ﻲ ﻗ ﺪْ ﺫَﻫََ
ﺐ
ﺑﻬﻤ ﻮﻣِ ﻪ ﻭﻏﻤﻮﻣِ ﻪ ٬ ﻭﺍﻧﺘﻬ ﻰ ﻓﻠ ﻦْ ﻳﻌ ﻮﺩ ٬ ﻭﻟ ﻮ ﺍﺟﺘﻤ ﻊ ﺍﻟﻌ ﺎﻟﻢُ ﺑﺄﺳْ ﺮِﻩ ﻋﻠ ﻰ ﺇﻋﺎﺩﺗِ ﻪ.
ﻭﺇﻥﱠ ﺍﻟﻤﺴﺘﻘﺒﻞ ﻓﻲ ﻋﺎﻟﻢِ ﺍﻟﻐﻴْﺐِ ٬ ﻭﻟﻢ ﻳﺤ ﻀﺮْ ﺇﻟ ﻰ ﺍﻵﻥ ٬ ﻭ ﻟ ﻢ ﻳ ﺴﺘﺄﺫِﻥ ﻋﻠﻴ ﻚ ٬ ﻓ ﻼ
ﻋﻪِ ﺣﺘﻰ ﻳﺄﺗﻲ . ﻭﺇﻥﱠ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻰ ﺍﻟﻨﺎﺱِ ﻳُﻀﻔﻲ ﻋﻠﻰ ﺍﻟﻘﻠﺐِ ﺳﺮﻭﺭﺍً ٬ ﻭﻋﻠ ﻰ ﺗﺴْﺘ ْﺪ ِ
ﺍﻟﺼﺪﺭِ ﺍﻧﺸﺮﺍﺣﺎً ٬ ﻭﻫﻮ ﻳﻌﻮﺩُ ﻋﻠﻰ ﻣُﺴﺪﻳِﻪ ﺃﻋْﻈَﻢَ ﺑﺮﻛﺔٍ ﻭﺛﻮﺍﺏٍ ﻭﺃﺟﺮٍ ﻭﺭﺍﺣﺔٍ ﻣﻤ ﻦْ
ﺃُﺳﺪﻱ ﺇﻟﻴﻪِ.
ﺴﻠَﻢْ ﻣ ﻦ ﺍﻟ ﺴﱠﺐﱢ
ﻭﻣﻦْ ﺷِﻴﻢ ﺍﻟﻤﺆﻣﻦِ ﻋﺪﻡُ ﺍﻻﻛﺘﺮﺍﺙِ ﺑﺎﻟﻨﻘْﺪِ ﺍﻟﺠﺎﺋﺮ ﺍﻟﻈﺎﻟﻢِ ٬ ﻓﻠﻢْ ﻳَْ
ﺸﺘْﻢِ ﺣﺘﻰ ﺭﺏﱡ ﺍﻟﻌﺎﻟﻤﻴﻦ ٬ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻜﺎﻣﻞُ ﺍﻟﺠﻠﻴﻞُ ﺍﻟﺠﻤﻴﻞُ ٬ ﺗﻘﺪﱠﺳﺖْ ﺃﺳﻤﺎﺅُﻩ. ﻭﺍﻟ ﱠ
ﻗﻠﺖُ ﻓﻲ ﺃﺑﻴﺎﺕٍ ﻟﻲ:
ﻭﻳﻈ ﻞﱡ ﻳُ ْﻘﻠِ ﻖُ ﻗ ْﻠﺒَ ﻚ ﻓﻌ ﻼﻡ ﺗَﺤْ ﺮِﻕُ ﺃﺩﻣُﻌ ﺎً ﻗ ﺪ
ﺏُ
ﻮﺍ ﺎﺏُ
ﺍﻹﺭﻫ
ﻧ ﺎﻡ ﺍﻟﺨﻠِ ﻲﱡ ﺗَﻔَﺘﱠﺤ ﺖْ ﺃﺑ ﺖْ
ً ﻛ ﻠ ﺌﱠﻤ ﺎ
ﱢ
ﺿﻞْ ﺑﻬ ﺎ ﺭﺑّ ﺎً ﺟﻠ ﻴﻼ ﻭُ
ﻭﻛﱢ
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ﺍﺣْﺬﺭِ ﺍﻟﻌِﺸﻖ
ﺇﻳﺎﻙ ﻭﻋِﺸْﻖ ﺍﻟﺼﱡﻮﺭِ ٬ ﻓﺈﻧﱠﻬﺎ ﻫﻢﱞ ﺣﺎﺿِﺮ ٬ ﻭﻛَﺪَﺭٌ ﻣﺴﺘﻤﺮﱞ . ﻣﻦْ ﺳﻌﺎﺩﺓِ ﺍﻟﻤ ﺴﻠ ِﻢ
ﻳُﻌ ﺪُﻩ ﻋ ﻦْ ﺗﺄﻭﱡﻫ ﺎﺕِ ﺍﻟ ﺸﻌﺮﺍءِ ﻭﻭﻟﻬِﻬِ ﻢ ﻭﻋ ﺸﻘِﻬﻢ ٬ ﻭﺷ ﻜﻮﺍﻫُﻢ ﺍﻟﻬﺠْ ﺮ ﻭﺍﻟﻮﺻْ ﻞ
ﻭﺍﻟﻔﺮﺍﻕ ٬ ﻓﺈﻥﱠ ﻫﺬﺍ ﻣ ﻦْ ﻓ ﺮﺍﻍ ﺍﻟﻘﻠ ﺐِ ﴿ ﺃَﻓَﺮََﺃﻳْ ﺖَ ﻣَ ﻦِ ﺍﺗﱠﺨَ ﺬَِ ﺇَﻟﻬَ ﻪُ ﻫَ ﻮَﺍﻩُ ﻭََﺃﺿَ ﻠﱠﻪُ ﺍﻟﻠﱠ ﻪُ
ﻋﻠَﻰَ ﺑﺼَﺮِﻩِ ﻏِﺸَﺎﻭَﺓً. ﴾ ﺟ َﻌﻞََ
ﻋﻠَﻰ ﺳَ ْﻤﻌِﻪِ ﻭَ َﻗﻠْﺒِﻪِ ﻭَ َ ﺧ َﺘﻢََ ﻋ ْﻠﻢٍ ﻭَ َ
ﻋﻠَﻰِ
َ
ﻓﻤ ﻦِ ﺍﻟﻤُﻄﺎﻟ ﺐُ ﻭﺍﻟﻘﺘﻴ ﻞُ ﺟﻠَ ﺐَ ﺍﻟﻤﻨﻴﱠ ﺔ ﻭﺃﻧ ﺎ ﺍﻟ ﺬﻱَ
ﺴﺮﺓِ ؛ ﻷﻧﻨ ﻲ ِ ﻞُ
ﺍﻟﻘﺎﺫﺗُﻗ ﺖُ ﻣ ﻦ ﺍﻷﻟ ﻢِ ﻭﺍﻟﺤ ﱡ ﻭﺃﺳ ﻪُ ﺘﺄﻫﻞُ ﻣ ﺎ
ُ
ﻰ : ﺇﻧﻨ ﻲ ﺃﺳ ﺘﺤﻖ ﻃ ﺮْﻓ َ
ﻭﺍﻟﻤﻌﻨ
ﺍﻟﻤﺘﺴﺒﱢﺐُ ﺍﻷﻋﻈﻢُ ﻓﻴﻤﺎ ﺟﺮﻯ ﻟﻲ.
ﻭﺁﺧﺮُ ﺃﻧﺪﻟﺲﱞ ﻳﺘﺒﺎﻫﻰ ﺑﻜﺜﺮﺓِ ﻫﻴﺎﻣِﻪ ﻭﻋﺸﻘِﻪ ﻭﻭﻟ ِﻬﻪِ ٬ ﻓﻴﻘﻮﻝُ:
ﻭﺭُﻭﱢﻉ ﺑ ﺎﻟﺠﻮﻯ ﺣ ﻲﱞ ﺷ ﻜﺎ ﺃﻟ ﻢ ﺍﻟﻔِ ﺮﺍﻕِ ﺍﻟﻨﱠ ﺎﺱُ
ﺖُ ْ
ُ ﻭﻻ ﻭﻣ ﻴ ﺈﻧﱢﻲ ﻣ ﺎ ﺳ ﻤﻌﺖ ﻓ ﻲ
ْﻠ ﻤﱠ ﺖْ
ﻭﺃﻣّ ﺎِ ﻣﺜْﻠﻤ ﺎ ﺿ ﻗﺒ
ً ٬ ﻟَﺖُﻮَﺻَ ﻞَ ﺇﻟ ﻰ ْ
ْﻛﺮ ﻭﺭﻭﺣﺎﻧﻴّ ﺔً ﻭﺭﺑّﺎﻧﻴّ ﺔ ﻮﻯ ﻭﺍﻟ ﺬ ﺭﺃﻳ ﻠﻮﻋﻲِ ﺍﻟﺘﻘ ﺿ
ﻭ ﻟ ﻮ ﺿ ﻢﱠ ﺑ ﻴﻦ ﺿ ﻠﻮﻋﻪ
ﻏﻨﱠ ﻚَ ﻣِ ﻦَ ﺴﻠَﻚ ﺍﻟﺠ ﺎﺩﱠﺓ ﴿ : ﻭَﺇِﻣﱠ ﺎ ﻳَﻨ َﺰ َ ﺍﻟﺤ ﻖﱢ ٬ ﻭﻟَﻌَ ﺮَ ﺍﻟ ﺪﻟﻴﻞ ٬ ﻭﻷﺑ ﺼﺮ ﺍﻟﺮﱡﺷ ﺪ ٬ ﻭﻟََ
ﺳ َﺘﻌِﺬْ ﺑِﺎﻟﻠّ ﻪِِ ﴿ ٬ ﴾ ﺇﻥﱠ ﺍﻟﱠ ﺬِﻳﻦَ ﺍ ﱠﺗﻘَ ﻮﺍْ ﺇِﺫَﺍ ﻣَ ﺴﱠﻬُﻢْ ﻃَ ﺎ ﺋِﻒٌ ﻣﱢ ﻦَ ﺍﻟ ﱠ
ﺸﻴْﻄَﺎﻥِ ﺸﻴْﻄَﺎﻥِ ﻧَ ْﺰﻍٌ ﻓَﺎ ْ ﺍﻟ ﱠ
ﺗَ َﺬﻛﱠﺮُﻭﺍَْ ﻓﺈِﺫَﺍ ﻫُﻢ ﻣﱡﺒْﺼِﺮُﻭﻥَ . ﴾
ﻻ ﲢﺰﻥ
179
ﺇﻥﱠ ﺍﺑﻦ ﺍﻟﻘﻴﱢﻢِ ﻋﺎﻟﺞ ﻫﺬﻩِ ﺍﻟﻤﺴﺄﻟﺔ ﻋﻼﺟﺎً ﺷﺎﻓﻴﺎً ﻛﺎﻓﻴﺎً ﻓﻲ ﻛﺘﺎ ِﺑﻪِ ) ﺍﻟ ﺪﺍءُ ﻭﺍﻟ ﺪﻭﺍءُ(
ﺟﻊْ ﺇﻟﻴﻪِ.
ﻓﻠ ُﻴﺮْ َ
ﺇﻥ ﻟﻠﻌﺸﻖ ﺃﺳﺒﺎﺑﺎً ﻣﻨﻬﺎ:
ﺣﺒﱢﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻭﺫﻛْﺮِﻩِ ﻭﺷُﻜﺮِﻩ ﻭﻋﺒﺎﺩ ِﺗﻪِ. . 1 ﻓﺮﺍﻍُ ﻣﻦُْ
. 2 ﺇﻃﻼﻕُ ﺍﻟﺒﺼﺮِ ٬ ﻓﺈﻧﻪُ ﺭﺍﺋﺪٌ ﻳﺠﻠ ﺐُ ﻋﻠ ﻰ ﺍﻟﻘﻠ ﺐِ ﺃﺣﺰﺍﻧ ﺎً ﻭﻫﻤﻮﻣ ﺎً ﴿ : ﻗُ ﻞ
ﺟ ُﻬﻢْ )) ٬ ﴾ ﺍﻟﻨﻈ ﺮﺓُ ﺤﻔَﻈُ ﻮﺍ ﻓُ ﺮُﻭ َ ﱢﻟﻠْﻤُ ﺆْﻣِﻨِﻴﻦََ ﻳﻐُ ﻀﱡﻮﺍ ﻣِ ﻦَْ ﺃﺑْ ﺼَﺎﺭِ ِﻫﻢْ ﻭَﻳَ ْ
ﺳﻬﻢٌ ﻣﻦْ ﺳﻬﺎﻡِ ﺇﺑﻠﻴﺲ. ((
ﺇﻟ ﻰ ﻛ ﻞﱢ ﻋ ﻴﻦٍ ﺃﺗﻌﺒﺘْ ﻚَ ﻭﺃﻧﺖ ﻣﺘﻰ ﺃﺭﺳ ﻠﺖ ﻃﺮْﻓ ﻚ
ﻇ ﺖﺮُِ ﺃﻧِ
ﺍﻟﻤﻨ ﺎ
ﻀﻪ ﻋﻠﻴ ﻪ ﻭﻻ ﻋ ﻦْ ﺑﻌِ ﺖﺍً
ﺭﺍﺋ ﺪ
ﺭﺃﻳ ﺖ ﺍﻟ ﺬﻱ ﻻُ ﻛﻠﱡ ﻪ ﺃﻧ
ِ ﻭﺍﻟﻨﻮﺍﻓ ﻞِ ِ ﴿ ﺇﻥﱠ ﺻ ﺎ ِﺑﺮُ
ِ ٬ ﻭﺍﻟﺘﻘ ﺼﻴﺮُ ﻓ ﻲ ﺍﻟ ﺬﱢ ْﻛﺮِ ﻭﺍﻟ ﺪﱡﻋﺎء ﻗ ﺔ ﺎﺩﺭٌ
. 3 ﺍﻟﺘﻘﺼﻴﺮُ ﻓﻲ ﺍﻟﻌﺒﻮﺩﱠﻳ
ﻋﻦِ ﺍﻟْﻔَﺤْﺸَﺎء ﻭَﺍﻟْﻤُﻨﻜَﺮِ. ﴾ ﺍﻟﺼﱠﻠَﺎﺓََ ﺗﻨْﻬَﻰَ
ﺃﻡﱠ ﺩﻭﺍءُ ﺍﻟﻌِﺸْﻖِ ٬ ﻓﻤ ْﻨﻪُ:
ﺨَﻠﺼِﻴﻦَ. ﴾ ﻋﺒَﺎﺩِﻧَﺎ ﺍﻟْﻤُ ْ ﻋﻨْﻪُ ﺍﻟﺴﱡﻮءَ ﻭَﺍﻟْﻔَﺤْﺸَﺎءِ ﺇﻧﱠﻪُِ ﻣﻦِْ ﴿ ﻛَ َﺬِﻟﻚَ ﻟِ َﻨﺼْ ِﺮﻑََ
. 1 ﺍﻻﻧﻄﺮﺍﺡُ ﻋﻠﻰ ﻋﺘﺒﺎﺕِ ﺍﻟﻌﺒﻮﺩﱢﻳﺔِ ٬ ﻭﺳﺆﺍﻝُ ﺍﻟﻤﻮﻟﻰ ﺍﻟﺸﱢﻔﺎء ﻭﺍﻟﻌﺎﻓﻴﺔ.
ﺟ ُﻬﻢْ ﴿ ٬ ﴾ ﻭَﺍﻟﱠ ﺬِﻳﻦَ ﻫُ ﻢْ ﺤﻔَﻈُ ﻮﺍ ﻓُ ﺮُﻭ َ . 2 ﻭﻏ ﺾﱡ ﺍﻟﺒ ﺼﺮِ ﻭﺣﻔْ ﻆُ ﺍﻟﻔ ﺮْﺝِ ﴿ ﻭَﻳَ ْ
ﺟ ِﻬﻢْ ﺣَﺎﻓِﻈُﻮﻥَ. ﴾ ﻟِﻔُﺮُﻭ ِ
. 3 ﻭﻫﺠْﺮُ ﺩﻳﺎﺭِ ﻣﻦْ ﺗﻌﻠﱠ ﻖ ﺑﻪِ ﺍﻟﻘﻠﺐُ ٬ ﻭﺗﺮﻙُ ﺑﻴﺘﻪِ ﻭﻣﻮﻃ ِﻨﻪِ ﻭﺫﻛْﺮِﻩِ.
. 4 ﻭﺍﻻﺷ ﺘﻐﺎﻝُ ﺑﺎﻷﻋﻤ ﺎﻝِ ﺍﻟ ﺼﺎﻟﺤﺔِِ ﴿ : ﺇ ﱠﻧﻬُ ﻢْ ﻛَ ﺎﻧُﻮﺍ ﻳُ ﺴَﺎﺭِﻋُﻮﻥَ ﻓِ ﻲ
ﺍﻟْﺨَﻴْﺮَﺍﺕَِ ﻭﻳَﺪْﻋُﻮ َﻧﻨَﺎ ﺭَﻏَﺒﺎً ﻭَﺭَﻫَﺒﺎً . ﴾
. 5 ﻭﺍﻟ ﺰﱠﻭﺍﺝُ ﺍﻟ ﺸﱠﺮْﻋﻲﱡ ﴿ ﻓَ ﺎﻧﻜِﺤُﻮﺍْ ﻣَ ﺎ ﻃَ ﺎﺏََ ﻟﻜُ ﻢ ﻣﱢ ﻦَ ﺍﻟﻨﱢ ﺴَﺎء ﴿ ٬ ﴾ ﻭَﻣِ ﻦْ
ﺴ ُﻜﻨُﻮﺍِ ﺇَﻟﻴْﻬَ ﺎ )) ٬ ﴾ ﻳ ﺎ ﻣﻌ ﺸﺮ ﺴ ُﻜﻢْ ﺃَﺯْﻭَﺍﺟﺎً ﱢﻟﺘَ ْ ﺁﻳَﺎﺗِﻪَِ ﺃﻥْ ﺧَﻠَﻖََ ﻟﻜُﻢ ﱢﻣﻦْ ﺃَﻧﻔُ ِ
ﺍﻟﺸﺒﺎﺏِ ٬ ﻣﻦِ ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢُ ﺍﻟﺒﺎءﺓ ﻓﻠﻴﺘﺰﻭﱠﺝْ. ((
******************* *********************
ﺣﻘﻮﻕُ ﺍﻷﺧﻮﱠﺓِ
ﻣﻤﺎ ﻳُﺴﻌﺪُ ﺃﺧﺎﻙ ﺍﻟﻤﺴﻠﻢ ﺃﻥْ ﺗُﻨﺎﺩﻳﻪِ ﺑﺄﺣﺐﱢ ﺍﻷﺳﻤﺎءِ ﺇﻟﻴﻪِ.
ﻭﻻ ﺃُﻟ ﱢﻘﺒُ ﻪُ ﻭﺍﻟ ﺴﱠ ْﻮءَﺓُ ﺍﻟﻠﱠﻘ ﺐُ ﺃُ ْﻛﻨِﻴ ﻪِ ﺣ ﻴﻦ ﺃُﻧﺎﺩﻳِ ﻪ
)) ﻭﻟ ﻮ ﺃﻥْ ﺗﻠْﻘ ﻰ ﺃﺧ ﺎﻙ ﺑﻮﺟ ﻪ ﻃﻠْ ﻖٍ)) ٬ (( ﻪ ﻪُ
ِﻣ
ْ ﺗﻬُﻛ ﺮﺶﱠ ﻭﺗَ ﺒَﺶﱠ ﻓ ﻲ ﻭﺟﻬِ ﻭﺃﻥ ﻷ
ﺗﺒﺴﱡﻤُﻚ ﻓﻲ ﻭﺟﻪِ ﺃﺧﻴﻚ ﺻ ﺪﻗﺔٌ . (( ﻭﺃﻥْ ﺗ ﺸﺠﱢﻌﻪُ ﻋﻠ ﻰ ﺍﻟﺤ ﺪﻳﺚِ ﻣﻌ ﻚ – ﺃﻱ ﺗﺘ ﺮﻙَ
ﻟﻪ ﻓﺮﺻﺔً ﻟﻴﺘﻜﻠﱠﻢ ﻋﻦْ ﻧﻔ ﺴِﻪ ﻭ ﻋ ﻦ ﺃﺧﺒ ﺎﺭِﻩِ – ﻭﺗ ﺄﻝ ﻋ ﻦْ ﺃﻣ ﻮﺭِﻩ ﺍﻟﻌﺎﻣّ ﺔِ ﻭﺍﻟﺨﺎﺻّ ﺔِ٬
ﻻ ﲢﺰﻥ
180
ﺍﻟﺘ ﻲ ﻻ ﺣَ ﺮَﺝَ ﻓ ﻲ ﺍﻟ ﺴﺆﺍﻝِ ﻋﻨﻬ ﺎ ٬ ﻭﺃﻥْ ﺗﻬ ﺘﻢّ ﺑ ﺄﻣﻮﺭﻩ )) ﻣ ﻦْ ﻟ ﻢ ﻳﻬ ﺘﻢﱠ ﺑ ﺄﻣﺮِ
ﻀ ُﻬﻢَْ ﺃ ْﻭِﻟﻴَﺎءَ ﺑﻌْﺾٍ. ﴾
ﺍﻟﻤﺴﻠﻤﻴﻦ ﻓﻠﻴﺲ ﻣﻨﻬﻢْ ﴿ ٬ (( ﻭَﺍﻟْ ُﻤﺆْ ِﻣﻨُﻮﻥَ ﻭَﺍﻟْ ُﻤﺆْﻣِﻨَﺎﺕُ ﺑَ ْﻌ ُ
ﻭﻣﻨﻬ ﺎ : ﺃﻥْ ﻻ ﺗﻠﻮﻣ ﻪ ﻭﻻ ﺗﻌْﺬﻟ ﻪ ﻋﻠ ﻰ ﺷ ﻲءٍ ﻣ ﻀﻰ ﻭﺍﻧﺘﻬ ﻰ ٬ ﻭﻻ ﺗﺤﺮﺟ ﻪ
ﺨﻠِﻔﻪ. (( ﺑﺎﻟﻤﺰﺍﺡِ )) : ﻻ ﺗُﻤﺎﺭِ ﺃﺧﺎﻙ ﻭﻻ ﺗُﻤﺎﺯِﺣْﻪ ٬ ﻭﻻ ﺗﻌِﺪﻩُ ﻣﻮﻋﺪﺍً ﻓﺘُ ْ
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» ﺃﺳﺮﺍﺭٌ ﻓﻲ ﺍﻟﺬﻧﻮﺏِ .. ﻭﻟﻜﻦْ ﻻ ﺗﺬﻧﺐْ« !
ﺫﻛﺮ ﺑﻌﺾُ ﺃﻫﻞِ ﺍﻟﻌﻠﻢِ : ﺃﻥﱠ ﺍﻟ ﺬﻧﺐ ﻛ ﺎﻟﺨﺘْﻢَ ﻋﻠ ﻰ ﺍﻟﻌﺒ ﺪ ٬ ﻭﻣ ﻦْ ﺃﺳ ﺮﺍﺭﻫﺎ ﺑﻌ ﺪ
ﺍﻟﺘﻮﺑ ﺔِ : ﻗ ﺼْﻢُ ﻇﻬ ﺮ ﺍﻟﻌُﺠْ ﺐِ ٬ ﻭﻛﺜ ﺮﺓُ ﺍﻻﺳ ﺘﻐﻔﺎﺭِ ﻭﺍﻟﺘﻮﺑ ﺔُ ﻭﺍﻹﻧﺎﺑ ﺔُ ﻭﺍﻟﺘﱠﻮﺟﱡ ﻪُ
ﻭﺍﻻﻧﻜﺴﺎﺭُ ﻭﺍﻟﻨﺪﺍﻣﺔ ٬ ﻭﻭﻗﻮﻉ ﺍﻟﻘ ﻀﺎءِ ﻭﺍﻟﻘ ﺪﺭِ ٬ ﻭﺍﻟﺘﱠ ﺴﻠﻴﻢُ ﺑﻌﺒﻮﺩﻳﱠ ﺔِ ﻣُﻘﺎﺑﻠ ﺔِ ﺍﻟﻘ ﻀﺎءِ
ﻭﺍﻟﻘﺪﺭِ.
ﻭﻣﻨﻬ ﺎ : ﺗﺤﻘﱡ ﻖُ ﺃﺳ ﻤﺎءِ ﺍﷲِ ﺍﻟﺤ ﺴﻨﻰ ﻭﺻ ﻔﺎﺗِﻪ ﺍﻟﻌُﻠ ﻰ ﻣﺜ ﻞِ : ﺍﻟ ﺮﺣﻴﻢِ ﻭﺍﻟﻐﻔ ﻮﺭِ
ﻭﺍﻟﺘﱠﻮّﺍﺏِ.
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ﺍﻃْﻠُﺐِ ﺍﻟﺮﺯﻕ ﻭﻻ ﺗﺤﺮِﺹْ
ﺳﺒﺤﺎﻥ ﺍﻟﺨ ﺎﻟﻖِ ﺍﻟ ﺮﺍﺯﻕِ ٬ ﺃﻋﻄ ﻰ ﺍﻟ ﺪﻭﺩﺓَ ﺭﺯﻗﻬ ﺎ ﻓ ﻲ ﺍﻟﻄﱠ ﻴﻦِ ٬ ﻭﺍﻟ ﺴﻤﻜﺔ ﻓ ﻲ
ﺍﻟﻤﺎءِ ٬ ﻭﺍﻟﻄﺎﺋﺮَ ﻓﻲ ﺍﻟﻬﻮﺍءِ ٬ ﻭﺍﻟﻨﻤﻠﺔَ ﻓﻲ ﺍﻟﻈﱠﻠﻤﺎءِ ٬ ﻭﺍﻟﺤﻴﱠﺔ ﺑﻴﻦ ﺍﻟﺼﺨﻮﺭِ ﺍﻟ ﺼﱠﻤّﺎءِ
.
ﺫَ َﻛﺮَ ﺍﺑﻦُ ﺍﻟﺠﻮﺯ ﻱﱢ ﻟﻄﻴﻔﺔً ﻣﻦ ﺍﻟﻠﱠﻄﺎﺋﻒِ : ﺃﻥﱠ ﺣﱠﻴﺔُ ﻋﻤﻴﺎء ﻛﺎﻧﺖْ ﻓﻲ ﺭﺃﺱِ ﻧﺨﻠﺔٍ
٬ ﻓﻜﺎﻥ ﻳﺄﺗﻴﻬ ﺎ ﻋ ﺼﻔﻮﺭٌ ﺑﻠﺤ ﻢٍ ﻓ ﻲ ﻓﻤِ ﻪ ٬ ﻓ ﺈﺫﺍ ﺍﻗﺘ ﺮﺏ ﻣﻨﻬ ﺎَ ﻭﺭْﻭَﺭَ ﻭﺻ ﱠﻔﺮَ ٬ ﻓﺘﻔ ﺘﺢُ
ﺣﻴْ ﻪِ ﺇِﻻﱠ ﻓﺎﻫﺎ ٬ ﻓﻴﻀﻊُ ﺍﻟﻠﺤﻢ ﻓﻴﻪِ ﺳﺒﺤﺎﻥ ﻣﻦْ ﺳﺨﺮﱠ ﻫﺬﺍ ﻟﻬﺬِﻩ ﴿ ﻭَﻻَ ﻃَ ﺎﺋِﺮٍ ﻳَﻄِﻴ ﺮُ ﺑِ َ
ﺠﻨَﺎ َ
ﺃُﻣَﻢٌ ﺃَ ْﻣﺜَﺎ ﻟُﻜُﻢ. ﴾
ﻓﺎﺳ ﺄﻟﻪُ ﻣ ﻦْ ﺫﺍ ﺑﺎﻟ ﺴﱡﻤﻮﻡِ ﻭﺇﺫﺍ ﺗ ﺮﻯ ﺍﻟﺜﻌﺒ ﺎﻥ ﻳﻨﻔُ ﺚُ
ﺣ ﺸﺎﻛﺎ
ﺗﺤﻴ ﺎ ﻭﻫ ﺬﺍ ﺍﻟ ﺴﱡﻢﱡ ﻳَﻤْ ﻸُ ﻓﺎﻛ ﺎ ُ ﻳ ﱠﻤ ﺎﻪُ
ُ
ﻭﺍﺳ ﺄﻟﻪُ ﻛﻴ ﻒ ﺗﻌ ﻴﺶ ﺳ
ُ ﻳﺄﺗﻴﻬ ﺎ ﺭﺯﻗُﻬ ﺎ ﻓ ﻲ ﺍﻟﻤﺤ ﺮﺍﺏِ ﺻ ﺒﺎﺡ ﻣ ﺴﺎء ٬ ﻓﻘﻴ ﻞ ﺛﻌﺒ ﺎﻥُ ﺃﻭ
ﻛﺎﻧﺖْ ﻣﺮﻳﻢُ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ
ﻟﻬﺎ ﴿ : ﻳَﺎ ﻣَ ْﺮ َﻳﻢُ ﺃَﻧﱠﻰ ﻟَﻚِ ﻫَـﺬَ ﺍ ﻗَﺎﻟَﺖُْ ﻫﻮَ ﻣِﻦْ ﻋِﻨﺪِ ﺍﻟﻠّﻪِ ﺇﻥﱠ ﺍﻟﻠّﻪَ ﻳَﺮْﺯُﻕُ ﻣَﻦ ﻳَ ﺸَﺎءُِ ﺑ َﻐﻴْ ﺮِ
ﺣِﺴَﺎﺏٍ. ﴾
ﻻ ﺗﺤ ﺰﻥْ ﻓﺮﺯﻗُ ﻚ ﻣ ﻀﻤﻮﻥٌ ﴿ ﻭَﻻََ ﺗ ْﻘ ُﺘﻠُ ﻮﺍْ ﺃَﻭْﻻَﺩَﻛُ ﻢ ﻣﱢ ﻦْ ﺇﻣْ ﻼَﻕٍ ﻧﱠﺤْ ﻦُ ﻧَ ﺮْﺯُ ُﻗ ُﻜﻢْ
ﻭَِﺇﻳﱠﺎ ُﻫﻢْ . ﴾ ﻟﺘﻌﻠﻢ ﺍﻟﺒﺸﺮﱠﻳﺔُ ﺃﻥﱠ ﺭﺍﺯﻕ ﺍﻟﻮﺍﻟﺪِ ٬ ﻫﻮ ﺍﻟﺬﻱ ﻟﻢ ﻳﻠﺪْ ﻭﻟﻢْ ﻳ ﻮﻟﺪْ .
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181
ﺸﻴَﺔَ ﺇِﻣْ ﻼﻕٍ ﻧﱠﺤْ ﻦُ ﻧَ ﺮْﺯُ ُﻗ ُﻬﻢْ ﻭَﺇِﻳﱠ ﺎﻛُﻢ ﴾ ﺇﻥﱠ ﺻ ﺎﺣﺐ
﴿ ﻭَﻻََ ﺗ ْﻘ ُﺘﻠُ ﻮﺍَْ ﺃﻭْﻻ َﺩﻛُ ﻢْ ﺧَْ
ﺍﻟﺨﺰﺍﺋﻦِ ﺍﻟﻜﺒﺮﻯ ﺟﻞﱠ ﻓﻲ ﻋﻼﻩُ ﻗﺪ ﺗﻜﻔﱠﻞ ﺑﺎﻟﺮﺯﻕِ ٬ ﻓِﺒﻢ ﺍﻟﻘﻠﻖُ ﻭﺍﻟﺰﻋﻴﻢُ ﺑﺬﻟﻚ ﺍﷲُ ؟!
ﻋﺒُﺪُﻭﻩُ ﻭَﺍﺷْﻜُﺮُﻭﺍ ﻟَﻪُ. ﴾ ﴿ ﻓَﺎ ْﺑ َﺘﻐُﻮﺍ ﻋِﻨﺪَ ﺍﻟﻠﱠﻪِ ﺍﻟﺮﱢﺯْﻕَ ﻭَﺍ ْ
ﺴﻘِﻴﻦِ. ﴾ ﻄﻌِ ُﻤﻨِﻲَ ﻭﻳَ ْ ﴿ ﻭَﺍﻟﱠﺬِﻱُ ﻫﻮَ ﻳُ ْ
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ﻭﻗﻔـــﺔ
» ﺃﻣّﺎ ﺍﻟﺼﻼﺓُ ﻓﺸﺄُﻧﻬﺎ ﻓﻲ ﺗﻔﺮﻳﻎِ ﺍﻟﻘﻠﺐِ ﻭﺗﻘﻮﻳﺘِﻪ ٬ ﻭﺷ ﺮْﺣِﻪ ٬ ﻭﺍﺑﺘﻬﺎﺟ ﻪِ ﻭﻟ ﱠﺬﺗِ ﻪ
٬ ﺃﻛﺒَ ﺮْ ﺷ ﺄﻥٍ ٬ ﻭﻓﻴﻬ ﺎ ﺍﺗﱢ ﺼﺎﻝُ ﺍﻟﻘﻠ ﺐٍ ﻭﺍﻟ ﺮﱡﻭﺡِ ﺑ ﺎﷲِ ٬ ﻭﻗُﺮﺑِ ﻪ ﻭﺍﻟﺘﱠ ﻨ ﻌﱡﻢِ ﺑ ﺬﻛﺮِﻩِ٬
ﻭﺍﻻﺑﺘﻬﺎﺝِ ﺑﻤُﻨﺎﺟﺎﺗِﻪ ٬ ﻭﺍﻟﻮﻗﻮﻑِ ﺑ ﻴﻦ ﻳﺪﻳْ ﻪِ ٬ ﻭﺍﺳ ﺘﻌﻤﺎﻝِ ﺟﻤﻴ ﻊِ ﺍﻟﺒ ﺪﻥِ ﻭﻗُ ﻮﺍﻩُ ﻭﺁﻻﺗِ ﻪِ
ﻓ ﻲ ﻋﺒﻮﺩﱠﻳﺘِ ﻪِ ٬ ﻭﺇﻋﻄ ﺎءِ ﻛ ﻞﱢ ﻋ ﻀﻮ ﺣﻈﱠ ﻪ ﻣﻨﻬ ﺎ ٬ ﻭﺍﺷ ﺘﻐﺎﻟِﻪ ﻋ ﻦ ﺍﻟﺘﱠﻌﻠﱡ ﻖِ ﺑ ﺎﻟﺨﻠﻖِ
ﻭﻣُﻼﺑ ﺴﺘِﻬﻢ ﻭﻣُﺤ ﺎ َﻭ َﺭﺗِﻬﻢ ٬ ﻭﺍﻧﺠ ﺬﺍﺏ ﻗ ﻮﻯ ﻗﻠﺒِ ﻪِ ﻭﺟﻮﺍﺭﺣِ ﻪِ ﺇﻟ ﻰ ﺭﺑﱢ ﻪ ﻭﻓ ﺎﻃﺮِﻩِ٬
ﻭﺭﺍﺣﺘ ﻪِ ﻣ ﻦْ ﻋ ﺪﻭﱢﻩ ﺣﺎﻟ ﺔ ﺍﻟ ﺼﻼﺓِ ﻣ ﺎ ﺻ ﺎﺭﺕْ ﺑ ﻪِ ﻣ ﻦْ ﺃﻛﺒ ﺮِ ﺍﻷﺩﻭﻳ ﺔِ ﻭﺍﻟﻤﻔﺮﺣ ﺎﺕِ
ﻭﺍﻷﻏﺬ ِﻳﺔِ ﺍﻟﺘﻲ ﻻ ﺗُﻼﺋﻢُ ﺇﻻ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺼﺤﻴﺤﺔ . ﻭﺃﻣّﺎ ﺍﻟﻘﻠﻮﺏُ ﺍﻟﻌﻠﻴﻠ ﺔُ ﻓﻬ ﻲ ﻛﺎﻷﺑ ﺪﺍﻥِ
٬ ﻻ ﺗُﻨﺎﺳﺒﻬﺎ ﺇﻻﱠ ﺍﻷﻏﺬﻳﺔُ ﺍﻟﻔﺎﺿﻠﺔُ. «
» ﻓﺎﻟﺼﻼﺓُ ﻣﻦْ ﺃﻛﺒ ﺮِ ﺍﻟﻌ ﻮْﻥِ ﻋﻠ ﻰ ﺗﺤ ﺼﻴﻞِ ﻣ ﺼﺎﻟﺢِ ﺍﻟ ﺪ ﻧﻴﺎ ﻭﺍﻵﺧ ﺮﺓِ ٬ ﻭﺩﻓْ ﻊ
ﻣﻔﺎﺳِﺪ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ ٬ ﻭﻫﻲ ﻣﻨْﻬﺎﺓٌ ﻋﻦ ﺍﻹﺛْﻢِ ٬ ﻭﺩﺍﻓﻌﺔٌ ﻷﺩﻭﺍءِ ﺍﻟﻘﻠ ﻮﺏِ ٬ ﻭﻣﻄْ ﺮﺩﺓٌ
ﻟﻠﺪﺍءِ ﻋﻦ ﺍﻟﺠﺴﺪِ ٬ ﻭ ُﻣﻨَﻮﱢﺭﺓٌ ﻟﻠﻘﻠﺐِ ٬ ﻭﻣُﺒﻴﱢﻀﺔٌ ﻟﻠﻮﺟﻪِ ٬ ﻭﻣﻨ ﺸﱢﻄﺔٌ ﻟﻠﺠ ﻮﺍﺭﺡِ ﻭﺍﻟ ﻨ ْﻔﺲِ
ﻈﻠْﻢِ ٬ ﻭﻧﺎﺻِﺮﺓٌ ﻟﻠﻤﻈﻠﻮﻡ ٬ ﻭﻗﺎ ﻣﻌ ﺔٌ ﻷﺧ ﻼﻁِ ﺍﻟ ﺸّﻬﻮﺍﺕِ ٬ ﻭﺟﺎﻟِﺒﺔٌ ﻟﻠﺮﺯﻕِ ٬ ﻭﺩﺍﻓﻌﺔٌ ﻟﻠ ﱡ
٬ ﻭﺣﺎﻓﻈﺔٌ ﻟﻠﻨﻌﻤﺔِ ٬ ﻭﺩﺍﻓﻌﺔٌ ﻟﻠﻨﻘﻤﺔِ ٬ ﻭﻣُﻨﺰﻟﺔٌ ﻟﻠﺮﺣﻤﺔِ ٬ ﻭﻛﺎﺷﻔﺔٌ ﻟﻠﻐﱡﻤﺔِ. «
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ﺷﺮﻳﻌﺔٌ ﺳَﻤْﺤﺔٌ
ﻣﻤﱠ ﺎ ﻳُﻔ ﺮﱢﺡُ ﺍﻟﻌﺒ ﺪ ﺍﻟﻤ ﺴﻠﻢ ٬ ﻣ ﺎ ﻓ ﻲ ﺍﻟ ﺸﺮﻳﻌﺔِ ﻣ ﻦ ﺍﻟﺜﱠ ﻮﺍﺏِ ﺍﻟﺠﺰﻳ ﻞِ ﻭﺍﻟﻌﻄ ﺎ ِء
ﺸﺮِ ٬ ﻛﺎﻟﺘﻮﺣﻴ ﺪِ ﻭﻣ ﺎ ﻳﻜﻔﱢ ﺮُﻩ ﻣ ﻦ ﺍﻟ ﺬﻧﻮﺏِ. ﺍﻟﻀﺨْﻢِ ٬ ﻳﺘﺠﻠﱠﻰ ﺫﻟﻚ ﻓﻲ ﺍ ﻟﻤﻜﻔﱢ ﺮﺍﺕِ ﺍﻟﻌْ
ﻭﺍﻟﺤﺴﻨﺎﺕِ ﺍﻟﻤﺎﺣﻴﺔِ ٬ ﻛﺎﻟ ﺼﻼﺓِ ٬ ﻭﺍﻟﺠﻤﻌ ﺔِ ﺇﻟ ﻰ ﺍﻟﺠﻤﻌ ﺔِ ٬ ﻭﺍﻟﻌﻤ ﺮﺓِ ﺇﻟ ﻰ ﺍﻟﻌﻤ ﺮﺓِ٬
ﻭﺍﻟﺤﺞﱢ ٬ ﻭﺍﻟﺼ ﻮﻡِ ٬ ﻭﻧﺤﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻋﻤ ﺎﻝِ ﺍﻟ ﺼﺎﻟﺤﺔِ . ﻭﻣ ﺎ ﻫﻨ ﺎﻙ ﻣ ﻦْ ﻣُ ﻀﺎﻋَ َﻔﺔِ
ﺍﻷﻋﻤ ﺎﻝِ ﺍﻟ ﺼﺎﻟﺤﺔِ ٬ ﻛﺎﻟﺤ ﺴﻨﺔِ ﺑﻌ ﺸﺮِ ﺃﻣﺜﺎﻟِﻬ ﺎ ﺇ ﻟ ﻰ ﺳ ﺒﻌﻤﺎﺋﺔِ ﺿِ ﻌﻒٍ ﺇﻟ ﻰ ﺃﺿ ﻌﺎﻑٍ
ﻛﺜﻴ ﺮﺓٍ . ﻭﻣﻨﻬ ﺎ ﺍﻟﺘﻮﺑ ﺔُ ﺗﺠُ ﺐﱡ ﻣ ﺎ ﻗﺒﻠﻬ ﺎ ﻣ ﻦ ﺍﻟ ﺬﻧﻮﺏِ ﻭﺍﻟﺨﻄﺎﻳ ﺎ . ﻭﻣﻨﻬ ﺎ ﺍﻟﻤ ﺼﺎﺋﺐُ
ﺍﻟﻤﻜﻔﱢﺮﺓُ ﻓﻼ ﻳﺼﻴﺐُ ﺍﻟﻤﺆﻣﻦ ﻣﻦْ ﺃﺫﻯً ﺇﻻ ﻛﻔﱠﺮَ ﺍﷲُ ﺑ ﻪِ ﻣ ﻦْ ﺧﻄﺎﻳ ﺎﻩُ . ﻭﻣﻨﻬ ﺎ ﺩﻋ ﻮﺍﺕُ
ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻪُ ﺑﻈﻬْ ﺮِ ﺍﻟﻐﻴ ﺐِ . ﻭﻣﻨﻬ ﺎ ﻣ ﺎ ﻳُ ﺼﻴﺒُﻪ ﻣ ﻦ ﺍﻟﻜ ﺮْﺏِ ﻭﻗ ﺖ ﺍﻟﻤ ﻮﺕِ . ﻭﻣﻨﻬ ﺎ
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ﺷﻔﺎﻋﺔُ ﺍﻟﻤﺴﻠﻤﻴﻦ ﻟﻪ ﻭﻗﺖ ﺍﻟ ﺼﻼﺓِ ﻋﻠﻴ ﻪِ . ﻭﻣﻨﻬ ﺎ ﺷ ﻔﺎﻋﺔُ ﺳ ﻴﱢﺪ ﺍﻟﺨﻠ ﻖِ ٬ r ﻭﺭﺣﻤُ ﺔ
ﺃﺭﺣﻢ ﺍﻟﺮﺍﺣﻤﻴﻦ ﺗﺒ ﺎﺭﻙ ﻭﺗﻌ ﺎﻟﻰ ﴿ ﻭَﺇِﻥَ ﺗﻌُ ﺪﱡﻭﺍِْ ﻧﻌْﻤَ ﺔَ ﺍﻟﻠّ ﻪِ ﻻَ ﺗُﺤْ ﺼُﻮﻫَﺎ ﴿ ٬ ﴾ ﻭَﺃَﺳْ ﺒَﻎَ
ﻋﻠَﻴْ ُﻜﻢِْ ﻧﻌَﻤَﻪُ ﻇَﺎﻫِﺮَﺓً ﻭَﺑَﺎﻃِﻨَﺔً. ﴾
َ
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﴿ ﻟَﺎ ﺗَﺨَﻒْ ﺇِﻧﱠﻚَ ﺃَﻧﺖَ ﺍﻟْﺄَﻋْﻠَﻰ ﴾
ﺴﻪِ ﺧِﻴﻔﺔً ﺛﻼﺙ ﻣﺮﱠﺍﺕٍ: ﺃﻭﺟﺲ ﻣﻮﺳﻰ ﻓﻲ ﻧﻔ ِ
ﺍﻷﻭﻟ ﻰ : ﻋﻨ ﺪﻣﺎ ﺩﺧ ﻞ ﺩﻳ ﻮﺍﻥ ﺍﻟﻄﺎﻏﻴ ﺔِ ﻓﺮﻋ ﻮﻥ ٬ ﻓﻘ ﺎﻝِ ﴿ : ﺇﻧﱠﻨَ ﺎ ﻧَﺨَ ﺎﻑُ ﺃَﻥ
ﻄﻐَﻰ ٬ ﴾ ﻗﺎﻝ ﺍﷲُ ﴿ : ﻗَﺎﻝَ ﻟَﺎ ﺗَﺨَﺎﻓَﺎِ ﺇﻧﱠﻨِﻲَ ﻣ ﻌَﻜُﻤَﺎ ﺃَﺳْﻤَﻊُ ﻭَﺃَﺭَﻯ. ﴾ ﻋﻠَ ْﻴﻨَﺎ ﺃَﻭْ ﺃَﻥ ﻳَ ْ ﻳَﻔْﺮُﻁََ
ﻭﺣﻘِﻴﻖٌ ﺑﺎﻟﻤﺆﻣﻦِ ﺃﻥ ﺗﻜ ﻮﻥ ﻓ ﻲ ﺫﺍﻛﺮﺗ ﻪِ ﻭﻓ ﻲ ﺧﻠ ﺪِﻩ : ﻻ ﺗﺨ ﻒْ ٬ ﺇﻧﻨ ﻲ ﺃﺳ ﻤﻊُ
ﻭﺃﺭﻯ.
ﺼﻴﱠﻬﻢ ٬ ﻓﺄﻭْﺟﺲ ﻓﻲ ﻧﻔﺴِﻪ ﺧﻴِﻔﺔً ﻣﻮﺳﻰ. ﻭﺍﻟﺜﺎﻧﻴﺔ : ﻋﻨﺪﻣﺎ ﺃﻟﻘﻰ ﺍﻟﺴﺤﺮﺓُ ﻋِ ِ
ﻋﻠَﻰ . ﴾ ﻓﻘﺎﻝ ﺍﷲ ﺗﻌﺎﻟﻰ ﴿ : ﻟَﺎ ﺗَﺨَﻒِْ ﺇ ﱠﻧﻚَ ﺃَﻧﺖَ ﺍ ْﻟَﺄ ْ
ﺍﻟﺜﺎﻟﺜﺔُ : ﻟﻤﺎ ﺃﺗْ ﺒﻌﻪُ ﻓﺮﻋﻮﻥٌ ﺑﺠﻨﻮﺩِﻩ ٬ ﻓﻘ ﺎﻝ ﻟ ﻪ ﺍﷲُ ﴿ : ﺍﺿْ ﺮِﺏ ﱢﺑﻌَ ﺼَﺎﻙَ ﴾ ﻭﻗ ﺎﻝ
ﺳﻴَﻬْﺪِﻳﻦِ . ﴾
ﻣﻮﺳﻰَ ﴿ : ﻛﻠﱠﺎِ ﺇﻥﱠَ ﻣ ِﻌﻲََ ﺭﺑﱢﻲَ
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ﺇﻳﺎﻙ ﻭﺃﺭﺑﻌﺎً
ﺃﺭﺑﻊٌ ﺗُﻮﺭﺙُ ﺿﻨْﻚَ ﺍﻟﻤﻌﻴﺸﺔِ ﻭ َﻛ َﺪﺭَ ﺍﻟﺨﺎﻃﺮِ ﻭﺿﻴِﻖَ ﺍﻟﺼﱠﺪْﺭِ:
ﻋﺪَﻡُ ﺍﻟﺮﱢﺿﺎ ﺑﻪِ. ُ ﻣﻦ ﻗﻀﺎءِ ﺍﷲِ ﻭﻗﺪﺭِﻩ ٬ ﻭ َ
ﺍﻷﻭﻟﻰ : ﺍﻟﺘﱠﺴﺨﱡﻂ
ﺴ ُﻜﻢَْ ﴿ ٬ ﴾ ﻓﺒِﻤَ ﺎ
ﺍﻟﺜﺎﻧﻴﺔُ : ﺍﻟﻮﻗﻮﻉُ ﻓﻲ ﺍﻟﻤﻌﺎﺻﻲ ﺑﻼ ﺗﻮﺑﺔٍ ﴿ ﻗُﻞُْ ﻫﻮَ ﻣِﻦْ ﻋِﻨﺪَِ ﺃ ْﻧﻔُِ
ﻛَﺴَﺒَﺖَْ ﺃﻳْﺪِﻳ ُﻜﻢْ . ﴾
ﺍﻟﺜﺎﻟﺜﺔُ : ﺍﻟﺤﻘﺪُ ﻋﻠﻰ ﺍﻟﻨﺎﺱِ ٬ ﻭﺣُﺐﱡ ﺍﻻﻧﺘﻘﺎﻡِ ﻣﻨﻬﻢْ ٬ ﻭﺣَ ﺴَﺪُﻫﻢ ﻋﻠ ﻰ ﻣ ﺎ ﺁﺗ ﺎﻫُﻢُ
ﻀﻠِﻪِ )) ٬ ﴾ ﻻ ﺭﺍﺣ ﺔ ﺍﷲُ ﻣﻦْ ﻓﻀﻠِﻪ ﴿ ﺃَ ﻡْ ﻳَﺤْﺴُﺪُﻭﻥَ ﺍﻟﻨﱠﺎﺱََ
ﻋﻠَﻰ ﻣَﺎ ﺁﺗَﺎ ُﻫﻢُ ﺍﻟﻠّﻪُ ﻣِﻦَ ﻓ ْ
ﻟﺤﺴﻮﺩِ. ((
ﺍﻟﺮﺍﺑﻌ ﺔُ : ﺍﻹﻋ ﺮﺍﺽُ ﻋ ﻦْ ﺫﻛ ﺮِ ﺍﷲِ ﴿ ﻭَﻣَ ﻦَْ ﺃﻋْ ﺮَﺽَ ﻋَ ﻦِ ﺫﻛْ ﺮِﻱ ﻓَ ﺈِﻥﱠ ﻟَ ﻪُ
َ ﻣﻌِﻴﺸَﺔً ﺿَﻨﻜﺎً. ﴾
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ﻻ ﲢﺰﻥ
183
ﺍﺳﻜُﻦْ ﺇﻟﻰ ﺭﺑﱢﻚ
ﺭﺍﺣﺔُ ﺍﻟﻌﺒﺪِ ﻓﻲ ﺳﻜﻮﻧِﻪ ﺇﻟﻰ ﺭﺑﱢﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ.
ﻭﻗﺪ ﺫَ َﻛﺮَ ﺍﷲُ ﺍﻟ ﺴﻜﻴﻨﺔَ ﻓ ﻲ ﻣ ﻮﺍﻃﻦ ﻣ ﻦْ ﻛﺘﺎﺑِ ﻪ ﻋ ﺰﱠ ﻣ ﻦ ﻗﺎﺋ ﻞٍ ٬ ﻓﻘ ﺎﻝَ ﴿ : ﺃَﻧَ ﺰﻝَ
ﻋﻠَْ ﻴ ِﻬﻢْ ﴿ ٬ ﴾ ﺛُ ﻢﱠ ﻋﻠَ ﻰ ﺍﻟْﻤُ ﺆْﻣِﻨِﻴﻦَ ﴿ ٬ ﴾ ﻓَ ﺄَﻧ َﺰﻝَ ﺍﻟ ﱠ
ﺴﻜِﻴﻨَﺔََ ﻋﻠَ ﻰ ﺭَﺳُ ﻮﻟِﻪِ ﻭَ َ ﺳﻜِﻴ َﻨﺘَﻪَُ
ﺍﻟﻠﱠﻪَُ
ﻋَﻠﻴْﻪِ . ﴾
ﺳﻜِﻴﻨَﺘَﻪَُ
ﻋﻠَﻰ ﺭَﺳُﻮﻟِﻪَِ ﴿ ٬ ﴾ ﻓﺄَﻧ َﺰﻝَ ﺍﻟﻠّﻪَُ ﺳﻜِ ﻴ َﻨﺘَﻪَُ
ﺃَﻧَﺰﻝَ ﺍﻟﻠّﻪَُ
ﻭﺍﻟﺴﱠﻜﻴﻨﺔُ ﻫﻲ ﺛﺒﺎﺕُ ﺍﻟﻘﻠﺐِ ﺇﻟﻰ ﺍﻟﺮﱠﺏّ ٬ ﺃﻭ ﺭﺳﻮﺥُ ﺍﻟﺠﻨ ﺎﻥ ﺛﻘ ﺔً ﺑ ﺎﻟﺮﺣﻤﻦِ ٬ ﺃﻭ
ﺳُ ﻜُﻮﻥُ ﺍﻟﺨ ﺎﻃﺮِ ﺗ ﻮﻛﱡﻼً ﻋﻠ ﻰ ﺍﻟﻘ ﺎﺩﺭِ . ﻭﺍﻟ ﺴﻜﻴﻨﺔُ ﻫ ﺪﻭءُ ﻟ ﻮﺍﻋِﺞِ ﺍﻟ ﻨ ْﻔﺲِ ﻭﺳ ﻜﻮﻧُﻬﺎ٬
ﻭﺍﺳﺘﺌﻨﺎﺳُ ﻬﺎ ﻭﺭُﻛُﻮﺩُﻫ ﺎ ﻭ ﻋ ﺪﻡُ ﺗﻔﻠﱡﺘِﻬ ﺎ ٬ ﻭﻫ ﻲ ﺣﺎﻟ ﺔٌ ﻣ ﻦ ﺍﻷﻣ ﻦِ ٬ ﻳَﺤْﻈَ ﻰَ ﺑﻬ ﺎ ﺃﻫ ﻞُ
ﺍﻹﻳﻤﺎﻥِ ٬ ﺗُﻨﻘ ُﺬﻫُﻢْ ﻣﻦْ ﻣﺰﺍﻟ ﻖِ ﺍﻟﺤﻴْ ﺮﺓِ ﻭﺍﻻﺿ ﻄﺮﺍﺏِ ٬ ﻭﻣﻬ ﺎﻭﻱ ﺍﻟ ﺸﱠﻚﱢ ﻭﺍﻟﺘﱠ ﺴﺨﱡﻂِ٬
ﻭﻫﻲ ﺑﺤﺴﺐ ﻭﻻﻳﺔِ ﺍﻟﻌﺒﺪِ ﻟﺮﺑﱢﻪ ٬ ﻭﺫﻛْﺮِﻩ ﻭﺷُﻜﺮِﻩ ﻟﻤ ﻮﻻﻩُ ٬ ﻭﺍﺳ ﺘﻘﺎﻣﺘِﻪ ﻋﻠ ﻰ ﺃﻣ ﺮﻩِ٬
ﻭﺍﺗﱢﺒ ﺎﻉِ ﺭﺳ ﻮِﻟﻪِ ٬ r ﻭﺗﻤ ﺴﱡﻜِﻪ ﺑﻬ ْﺪﻳِ ﻪ ٬ ﻭﺣﺒﱢ ﻪ ﻟﺨﺎﻟﻘِ ﻪِ ٬ ﻭﺛﻘﺘِ ﻪ ﻓ ﻲ ﻣﺎﻟ ﻚِ ﺃﻣ ﺮﻩِ٬
ﻭﺍﻹﻋﺮﺍﺽِ ﻋﻢﱠ ﺳﻮﺍﻩُ ٬ ﻭﻫ ﺠْﺮ ﻣﺎ ﻋﺪﺍﻩُ ٬ﻻ ﻳﺪﻋﻮ ﺇﻻ ﺍﷲ ٬ ﻭﻻ ﻳﻌﺒﺪُ ﺇﻻ ﺃﻳ ﺎﻩُ ﴿ ﻳُ َﺜﺒﱢ ﺖُ
ﺍﻟﻠّﻪُ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍْ ﺑِﺎ ْﻟ َﻘ ْﻮﻝِ ﺍﻟﺜﱠﺎﺑِﺖِ ﻓِﻲ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﻭَﻓِﻲ ﺍﻵﺧِﺮَﺓِ . ﴾
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ﻛﻠﻤﺘﺎﻥ ﻋﻈﻴﻤﺘﺎﻥ
ﻗﺎﻝ ﺍﻹﻣﺎﻡُ ﺃﺣﻤﺪ : ﻛﻠﻤﺘﺎﻥ ﻧﻔﻌﻨﻲ ﺍﷲُ ﺑﻬﻤﺎ ﻓﻲ ﺍﻟﻤﺤﻨ ِﺔ
ﺍﻷﻭﻟﻰ : ﻟﺮﺟُ ﻞٍ ﺣُ ﺒﺲ ﻓ ﻲ ﺷ ﺮﺏِ ﺍﻟﺨﻤْ ﺮِ ٬ ﻓﻘ ﺎﻝ : ﻳ ﺎ ﺃﺣﻤ ﺪُ ٬ ﺍﺛﺒ ﺖْ ٬ ﻓﺈﻧ ﻚ
ﺟﻠِ ﺪُﺕُ ﻓ ﻲ ﺍﻟﺨﻤ ﺮِ ﻣ ﺮﺍﺭﺍً ٬ ﻭﻗ ﺪْ ﺻ ﺒﺮْﺕُ ﴿ . ﺇِﻥَ ﺗﻜُﻮﻧُ ﻮﺍْ ﺴﱠﻨﺔِ ٬ ﻭﺃﻧ ﺎُ ﺗُﺠﻠ ﺪُ ﻓ ﻲ ﺍﻟ ﱡ
َ ﺗ ْﺄ ﻟَﻤُﻮﻥََ ﻓِﺈﻧﱠﻬُﻢَْ ﻳ ْﺄﻟَﻤُﻮﻥَ ﻛَﻤَﺎَ ﺗ ْﺄﻟَﻤﻮﻥََ ﻭﺗَﺮْﺟُﻮﻥَ ﻣِ ﻦَ ﺍﻟﻠّ ﻪِ ﻣَ ﺎ ﻻَ ﻳَﺮْﺟُ ﻮﻥَ ﴿ ٬ ﴾ ﻓَﺎﺻْ ﺒِﺮْ
ﺨ ﱠﻔ ﱠﻨﻚَ ﺍﻟﱠﺬِﻳﻦَ ﻟَﺎ ﻳُﻮ ِﻗﻨُﻮﻥَ. ﴾
ﺴﺘَ ِ
ِ ﺇﻥﱠ ﻭَﻋْﺪَ ﺍﻟﻠﱠﻪِ ﺣَﻖﱞَ ﻭﻟَﺎ ﻳَ ْ
ﺍﻟﺜﺎﻧﻴﺔُ : ﻷﻋﺮﺍﺑﻲﱟ ﻗﺎﻝ ﻟﻺﻣ ﺎﻡِ ﺃﺣﻤ ﺪ – ﻭﺍﻹﻣ ﺎﻡُ ﺃﺣﻤ ﺪُ ﻗ ﺪْ ﺃُﺧِ ﺬَ ﺇﻟ ﻰ ﺍﻟﺤْ ﺒﺲِ٬
ﻭﻫﻮ ﻣﻘﻴﱠﺪٌ ﺑﺎﻟﺴﻼﺳﻞِ : ﻳﺎ ﺃﺣﻤﺪُ ٬ ﺍﺻﺒﺮْ ٬ ﻓﺈﻧﱠﻤﺎ ﺗُﻘﺘ ﻞ ﻣ ﻦْ ﻫﻨ ﺎ ٬ ﻭﺗ ﺪﺧُﻞُ ﺍﻟﺠﻨ ﺔ ﻣ ﻦْ
ﻫﻨﺎ ﴿ . ﻳُﺒَﺸﱢﺮُ ُﻫﻢْ ﺭَ ﱡﺑﻬُﻢ ﺑِﺮَﺣْﻤَﺔٍ ﻣﱢﻨْﻪُ ﻭَ ِﺭﺿْﻮَﺍﻥٍ ﻭَﺟَﻨﱠﺎﺕٍ ﱠﻟ ُﻬﻢْ ﻓِﻴﻬَﺎ ﻧَﻌِﻴﻢٌ ﻣﱡﻘِﻴﻢٌ. ﴾
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ﻣﻦْ ﻓﻮ ﺍﺋﺪِ ﺍﻟﻤﺼﺎﺋﺐِ
ﺍﺳ ﺘﺨﺮﺝُ ﻣﻜﻨ ﻮﻥِ ﻋﺒﻮﺩﻳ ﺔِ ﺍﻟ ﺪﻋﺎءِ ٬ ﻗ ﺎﻝ ﺃﺣ ﺪُﻫﻢ : ﺳ ﺒﺤﺎﻥ ﻣ ﻦِ ﺍﺳ ﺘﺨﺮﺝ
ﺍﻟﺪﻋﺎء ﺑﺎﻟﺒﻼءِ . ﻭﺫ َﻛﺮُﻭﺍ ﻓﻲ ﺍﻷﺛﺮِ : ﺃﻥﱠ ﺍﷲ ﺍﺑﺘﻠﻰ ﻋﺒ ﺪﺍً ﺻ ﺎﻟﺤﺎً ﻣ ﻦْ ﻋﺒ ﺎﺩِﻩِ ٬ ﻭﻗ ﺎﻝ
ﻟﻤﻼﺋﻜﺘِﻪ : ﻷﺳﻤﻊ ﺻﻮﺗﻪُ . ﻳﻌﻨﻲ : ﺑﺎﻟﺪﻋﺎءِ ﻭﺍﻹﻟﺤْﺎﺡِ .
ﻻ ﲢﺰﻥ
184
ﺴﺮُ ﺟﻤ ﺎﺡِ ﺍﻟ ﻨﻔﺲِ ﻭﻏﻴﱢﻬ ﺎ ؛ ﻷﻥﱠ ﺍﷲ ﻳﻘ ﻮﻝَ ﴿ : ﻛﻠﱠ ﺎِ ﺇﻥﱠ ﺍ ْﻟﺈِﻧ ﺴَﺎﻥَ ﻭﻣﻨﻬ ﺎ : ﻛَْ
ﻄﻐَﻰ { 6 } ﺃَﻥ ﺭﱠﺁﻩُ ﺍﺳْﺘَﻐْﻨَﻰ. ﴾ َ ﻟﻴَ ْ
ﻭﻣﻨﻬﺎ : ﻋﻄﻒُ ﺍﻟﻨﺎﺱِ ﻭﺣﺒﱡﻬﻢ ﻭﺩﻋﺎﺅُﻫﻢ ﻟﻠﻤ ﺼﺎﺏِ ٬ ﻓ ﺈﻥﱠ ﺍﻟﻨ ﺎﺱ ﻳﺘ ﻀﺎﻣﻨﻮﻥ
ﻭﻳﺘﻌﺎﻃﻔﻮﻥ ﻣﻊ ﻣﻦْ ﺃُﺻﻴﺐ ﻭﻣﻦِ ﺍﺑﺘُﻠﻲ.
ﻭﻣﻨﻬﺎ : ﺻﺮْﻑُ ﻣ ﺎ ﻫ ﻮ ﺃﻋﻈ ﻢُ ﻣ ﻦْ ﺗﻠ ﻚ ﺍﻟﻤ ﺼﻴﺒﺔِ ٬ ﻓﻐﻨﻬ ﺎ ﺻ ﻐﻴﺮﺓٌ ﺑﺎﻟﻨ ﺴ ﺒﺔِ
ﻋﻠِ ﻢَ
ﻷﻛﺒﺮ ﻣﻨﻬﺎ ٬ ﺛﻢﱠ ﻫﻲ ﻛﻔﱠﺎﺭﺓٌ ﻟﻠﺬﻧﻮﺏِ ﻭﺍﻟﺨﻄﺎﻳﺎ ٬ ﻭﺃﺟ ﺮٌ ﻋﻨ ﺪ ﺍﷲِ ﻭﻣﺜﻮﺑ ﺔٌ . ﻓ ﺈﺫﺍَ
ﺍﻟﻌﺒﺪُ ﺃﻥﱠ ﻫﺬﻩ ﺛﻤﺎﺭُ ﺍﻟﻤ ﺼﻴﺒﺔِ ﺃﻧ ﺲ ﺑﻬ ﺎ ﻭﺍﺭﺗ ﺎﺡ ٬ ﻭﻟ ﻢ ﻳﻨ ﺰﻋﺞْ ﻭﻳَﻘْ ﻨﻂِْ ﴿ ﺇﻧﱠﻤَ ﺎ ﻳُ ﻮَﻓﱠﻰ
ﺍﻟﺼﱠﺎﺑِﺮُﻭﻥَ ﺃَﺟْﺮَﻫُﻢِ ﺑ َﻐﻴْﺮِ ﺣِﺴَﺎﺏٍ. ﴾
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ﺍﻟﻌﻠﻢ ﻫُﺪﻯ ﻭﺷِﻔﺎءٌ:
ﺫَ َﻛﺮَ ﺍﺑﻦُ ﺣﺰﻡٍ ﻓ ﻲ ) ﻣُ ﺪﺍﻭﺍﺓ ﺍﻟﻨﻔ ﻮﺱ ( ﺃﻥﱠ ﻣ ﻦْ ﻓﻮﺍﺋ ﺪِ ﺍﻟﻌﻠ ﻢِ : ﻧَﻔْ ﻲَ ﺍﻟﻮﺳ ﻮﺍﺱِ
ﻋﻦ ﺍﻟﻨﱠ ْﻔﺲِ ٬ ﻭﻃ ْﺮﺩَ ﺍﻟﻬﻤﻮﻡِ ﻭﺍﻟﻐﻤﻮﻡِ ﻭﺍﻷﺣﺰﺍﻥِ.
ﺻﺔً ﻟﻤﻦْ ﺃﺣﺐﱠ ﺍﻟ ِﻌﻠْ ﻢ ﻭﺷ ﻐﻒ ﺑ ﻪ ﻭﺯﺍﻭﻟ ﻪُ ٬ ﻭﻋﻤ ﻞ ﺑ ﻪ ﻭﻫﺬﺍ ﻛﻼﻡٌ ﺻﺤﻴﺢٌ ﺧﺎ ﱠ
ﻭﻇﻬﺮ ﻋﻠﻴﻪ ﻧﻔْﻌُﻪ ﻭﺃﺛﺮُﻩ.
ﻓﻌﻠ ﻰ ﻃﺎﻟ ﺐِ ﺍﻟﻌﻠ ﻢِ ﺃﻥ ﻳ ﻮﺯﱢﻉ ﻭﻗﺘ ﻪ ٬ ﻓﻮﻗ ﺖٌ ﻟﻠﺤﻔْ ﻆِ ﻭﺍﻟﺘﻜ ﺮﺍﺭِ ﻭﺍﻹﻋ ﺎﺩﺓِ٬
ﻭﻭﻗ ﺖٌ ﻟﻠﻤﻄﺎﻟﻌ ﺔِ ﺍﻟﻌﺎﻣﱠ ﺔِ ٬ ﻭﻭﻗ ﺖٌ ﻟﻼﺳ ﺘﻨﺒﺎﻁِ ٬ ﻭﻭﻗ ﺖٌ ﻟﻠﺠَﻤْ ﻊِ ﻭﺍﻟﺘﱠﺮﺗﻴ ﺐِ ٬ ﻭﻭﻗ ﺖٌ
ﻟﻠﺘﺄﻣﱡﻞِ ﻭﺍﻟﺘﺪ ﱡﺑﺮِ.
ﻭﻫﺎﻣ ﺔُ ﻫِ ﱠﻤﺘِ ﻪِ ﻓ ﻲ ﺍﻟﺜﱡﺮﻳﱠ ﺎ ﺟﻠُ ﻪ ﻓ ﻲ
ﻓﻜُ ﻦْ ﺭﺟُ ﻼً ﺭِ ْ
******************************** ﱠ ﺮﻯ
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ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺧﻴﺮﺍً
ﻟﻠﺴﻴﻮﻃﻲ ﻛﺘﺎﺏٌ ﺑﻌﻨﻮﺍﻥ ) ﺍﻷﺭﺝُ ﻓﻲ ﺍﻟﻔﺮﺝ : ( ﺫَﻛَﺮَ ﻣﻦْ ﻛﻼﻡِ ﺃﻫ ﻞِ ﺍﻟﻌﻠ ﻢِ ﻣ ﺎ
ﻣﺠﻤﻮﻋُﻪ ﻳُﻔﻴﺪُﻧﺎ ﺃﻥﱠ ﺍﻟﻤﺤَﺎﺏﱠ ﻛﺜﻴﺮﺓٌ ﻓﻲ ﺍﻟﻤﻜﺎﺭﻩِ ٬ ﻭﺃﻥﱠ ﺍﻟﻤﺼﺎﺋﺐ ﺗُﺴﻔﺮُ ﻋﻦ ﻋﺠﺎﺋﺐ
ﻭﻋﻦ ﺭﻏﺎﺋﺐ ﻻ ﻳُﺪﺭﻛُﻬﺎ ﺍﻟﻌﺒﺪُ ٬ ﺇﻻ ﺑﻌﺪ ﺗﻜﺸﱡﻔِ ﻬﺎ ﻭﺍﻧﺠﻼﺋِﻬﺎ.
ﻧﻮﺍﺋ ﺐ ﻫ ﺬﺍ ﺍﻟ ﺪﱠﻫﺮِ ﺃﻡْ ﻛﻴ ﻒ ﻟﻌَﻤْﺮُﻙ ﻣﺎ ﻳﺪﺭﻱ ﺍﻟﻔﺘ ﻰ ﻛﻴ ﻒ
ِ ﻲ ﺍ ﺬﷲُﺭُ
ْ
ﻭﻣ ﺎ ﻻ ﻳ ﺮﻯ ﻣﻤ ﺎ ﻳﻘ ﻳﺤ ﻲ
ﱠﻘ ﻰ
ﻳ ﺮﻯ ﺍﻟ ﺸﻲء ﻣﻤﱠ ﺎُ ﻳﺘﱠﻘ ﻳﺘ
ﺃَ ْﻛﺒَ ﺮُ
****************************************** ﻓﻴﺨﺎﻓُ ﻪ
ﺍﻟﺴﻌﺎﺩﺓُ ﻣﻮﻫﺒﺔٌ ﺭﺑﱠﺎﻧﻴﱠﺔ
ﻻ ﲢﺰﻥ
185
ﻟﻴﺲ ﻋﺠﺒﺎً ﺃﻥْ ﻳﻜﻮﻥ ﻫﻨﺎ ﻙ ﻧﻔ ﺮٌ ﻣ ﻦ ﺍﻟﻨ ﺎﺱِ ﻳﺠﻠ ﺴﻮﻥ ﻋﻠ ﻰ ﺍﻷﺭﺻ ﻔﺔِ ٬ ﻭﻫ ﻢ
ﻋُﻤﱠ ﺎﻝٌ ﻻ ﻳﺠ ﺪُ ﺍﺣ ﺪُﻫﻢ ﺇﻻ ﻣ ﺎ ﻳﻜﻔ ﻲ ﻳﻮﻣ ﻪ ﻭﻟﻴﻠﺘ ﻪ ٬ ﻭﻣ ﻊ ﺫﻟ ﻚ ﻳﺒﺘ ﺴﻤﻮﻥ ﻟﻠﺤﻴ ﺎﺓِ٬
ﺻ ﺪﻭﺭُﻫﻢ ﻣﻨ ﺸﺮِﺣﺔٌ ﻭﺃﺟ ﺴﺎﻣُﻬﻢ ﻗﻮﻳ ﺔٌ ٬ ﻭﻗﻠ ﻮﺑُﻬﻢ ﻣﻄﻤﺌﻨﱠ ﺔٌ ٬ ﻭﻣ ﺎ ﺫﻟ ﻚ ﺇﻻ ﻷﻧﱠﻬ ﻢ
ﻋﺮَﻓ ﻮﺍ ﺃﻥﱠ ﺍﻟﺤﻴ ﺎﺓ ﺇﻧﻤ ﺎ ﻫ ﻲ ﺍﻟﻴ ﻮﻡُ ٬ ﻭﻟ ﻢ ﻳ ﺸﺘﻐﻠﻮﺍ ﺑﺘ ﺬ ﱡﻛﺮِ ﺍﻟﻤ ﺎﺿ ﻲ ﻭﻻ ﺑﺎﻟﻤ ﺴﺘﻘﺒﻞِ َ
ﻭﺇﻧﻤﺎ ﺃﻓﻨﻮْﺍ ﺃﻋﻤﺎﺭﻫﻢ ﻓﻲ ﺃﻋﻤﺎﻟِﻬﻢ.
ﻋﻠﻰ ﺍﻟﻨﱠﺠﺎﺓِ ﺑﻤﻦْ ﻗ ﺪْ ﻋ ﺎﺵ ﺃﻭ ﻭﻣ ﺎ ﺃُﺑ ﺎﻟﻲ ﺇﺫﺍ ﻧﻔ ﺴﻲ
ﻫﻠﻜ ﺎ
ﱡﻭﺭ ﺍﻟﻔ ﺎﺧﺮﺓ ٬ ﻭﻟﻜ ﻨﱠﻬﻢْ ٍ ﻳ ﺴﻜﻨﻮﻥ ﺍﻟﻘ ﺼﻮﺭ ﻭﺍﻟ ﺪ ُﻨﻲ
ْ ﺑﻴﻦ ﻫﺆﻻء ﻭﺑﻴﻦ ﺃﻧﺎﻋﺱ
ﺗﻄ ﺎﻭ
ﻭﻗﺎ ِﺭﻥ
ﱡ ٬ ﻭﺫﻫﺐ ﺑﻬﻢ ﻛﻞﱠ ﻣﺬﻫﺐِ.
ﺑَﻘُﻮﺍ ﻓﻲ ﻓﺮﺍﻍٍ ﻭﻫﻮﺍﺟﺲ ﻭﻭﺳﺎﻭﺱ ٬ ﻓﺸﺘﺘﻬُﻢُ ﺍﻟﻬﻢ
ﻓﻜُ ﻞﱡ ﺑﻌﻴ ﺪٍ ﺍﻟﻬ ﻢﱢ ﻓﻴﻬ ﺎ ﻟﺤ ﺎ ﺍﷲُ ﺫﻱ ﺍﻟ ﺪﱢﻧﻴﺎ ﻣُﻨﺎﺧ ﺎً
ﻣُﻌ ﺬﱠﺏُ
******************************************** ﻟﺮﺍﻛِ ﺐٍ
*
ﺍﻟﺬﱢﻛْﺮُ ﺍﻟﺠﻤﻴﻞُ ﻋﻤﺮٌ ﻃﻮﻳﻞٌ
ﻣ ﻦْ ﺳ ﻌﺎﺩِﺓ ﺍﻟﻌﺒ ﺪِ ﺍﻟﻤ ﺴﻠﻢِ ﺃﻥْ ﻳﻜ ﻮﻥ ﻟ ﻪُ ﻋﻤ ﺮٌ ﺛ ﺎﻥٍ ٬ ﻭﻫ ﻮ ﺍﻟ ﺬﱢﻛْﺮُ ﺍﻟﺤ ﺴﻦُ٬
ﻭﻋﺠﺒﺎً ﻟﻤﻦْ ﻭﺟﺪ ﺍ ﻟﺬﻛْﺮ ﺍﻟﺤﺴﻦَ ﺭﺧﻴﺼﺎً ٬ ﻭﻟﻢْ ﻳﺸﺘﺮِﻩِ ﺑﻤﺎﻟِﻪ ﻭﺟﺎﻫِﻪ ﻭﺳ ﻌﻴِﻪ ﻭﻋﻤﻠِ ﻪ
.
ﻭﻗ ﺪْ ﺳ ﺒﻖ ﻣﻌﻨ ﺎ ﺃﻥﱠ ﺇﺑ ﺮﺍﻫﻴﻢ ﻋﻠﻴ ﻪِ ﺍﻟ ﺴﻼﻡُ ﻃﻠ ﺐ ﻣ ﻦْ ﺭﺑﱢ ﻪ ﻟ ﺴﺎﻥ ﺻ ﺪْﻕٍ ﻓ ﻲ
ﺍﻵﺧﺮِﻳﻦ ٬ ﻭﻫﻮ : ﺍﻟﺜﱠﻨﺎءُ ﺍﻟﺤﺴﻦُ ٬ ﻭﺍﻟﺪﻋﺎءُ ﻟﻪ.
ﺴﻦِ ﺻ ﻨﻴﻌﻬِﻢ ﻭﺑﻜ ﺮﻣﻬِﻢ ﻭﻋﺠﺒْ ﺖُ ﻷُﻧ ﺎﺱٍ ﺧﻠﱠ ﺪﻭﺍ ﺛﻨ ﺎءً ﺣ ﺴﻨﺎً ﻓ ﻲ ﺍﻟﻌ ﺎﻟﻢِ ﺑﺤُْ
ﻭﺑ ْﺬﻟِﻬﻢ ٬ ﺣﺘﻰ ﺇﻥﱠ ﻋُ َﻤﺮَ ﺳﺄﻝ ﺃﺑﻨ ﺎء ﻫ ﺮِﻡ ﺑ ﻦِ ﺳ ﻨﺎﻥٍ : ﻣ ﺎﺫﺍ ﺃﻋﻄ ﺎﻛﻢْ ﺯﻫﻴ ﺮٌ ٬ ﻭﻣ ﺎﺫﺍ
ﺃﻋﻄﻴﺘُﻤﻮﻩُ ؟ ﻗﺎﻟﻮﺍَ : ﻣﺪَﺣَﻨﺎ ٬ ﻭﺃﻋﻄﻴﻨﺎﻩُ ﻣﺎﻻً . ﻗﺎﻝ ﻋﻤﺮُ : ﺫﻫﺐ ﻭﺍﷲِ ﻣ ﺎ ﺃﻋﻄﻴﺘﻤ ﻮﻩُ
٬ ﻭﺑﻘﻲ ﻣﺎ ﺃﻋﻄﺎﻛﻢْ.
ﻳﻌﻨﻲ : ﺍﻟﺜﻨﺎءُ ﻭﺍﻟﻤﺪﻳﺢُ ﺑﻘﻲ ﻟﻬﻢْ ﺃﺑﺪ ﺍﻟﺪّﻫﺮِ.
ﻋﻨﺪ ﺍﻟ ﺴﱡﺮﻭﺭِ ﺍﻟ ﺬﻱ ﻭﺍﺳ ﺎﻙ ﻓ ﻲ ﺃﻭﻟ ﻰ ﺍﻟﺒﺮِﻳﱠ ﺔِ ﻃُ ﺮﱠﺍ ﺃﻥْ ﺗُﻮﺍﺳِ ﻴﻪُ
ﻥِ ﺍﻟﺤ ﺰ
ﺰﻝِ ﻣ ﻦْ ﻛ ﺎﻥ ﻳ ﺄﻟﻔُﻬﻢ ﻓ ﻲ ﺍﻟﻤﻨ ﺳﻠُﻮﺍ ﺫﻛﺮُﻭﺍ ﺇﻥ ﺍﻟﻜﺮﺍﻡ ﺇﺫﺍ ﻣﺎ ﺃُﺭ ِ
ﺍﻟﺨ ﺸﻦِ
******************************************
ﺃُﻣﱠﻬﺎﺕُ ﺍﻟﻤﺮﺍﺛﻲ
ﻫﻨﺎﻙ ﺛﻼﺙُ ﻗﺼﺎﺋﺪ ﺧﻠﱠﺪﺕْ ﻣﻦْ ﻗِﻴﻠﺖْ ﻓﻴﻬﻢ :
ﻻ ﲢﺰﻥ
186
ﻀﺪُ ﺍﻟﺪﻭﻟ ﺔِ ٬ ﻓﺮﺛ ﺎﻩُ ﺃﺑ ﻮ ﺍﻟﺤ ﺴﻦِ ﺍﻷﻧﺒ ﺎﺭﻱﱡ ﺍﺑﻦُ ﺑﻘﻴﱠﺔ ﺍﻟﻮﺯﻳﺮُ ﺍﻟﺸ ﻬﻴﺮُ ٬ ﻗﺘﻠ ﻪُ ﻋَُ
ﺑﻘﺼﻴﺪﺗِﻪ ﺍﻟﺮﺍﺋﻌﺔِ ﺍﻟﻌﺎﻣﺮﺓِ ٬ ﻭﻣﻨﻬﺎ :
ﻟﺤ ﻖﱞِ ﺗﻠْ ﻚ ﺇﺣ ﺪﻯ ﻋﻠُ ﻮﱞ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓِ ﻭﻓ ﻲ ُ
ﺕِ
ﺰﺍ ﺎﻡ ُﻌﺠ
ﺪﺍﻙ ﺃﻳ ﻭﻓ ﻮﺩُ ﻧ ﺍﻟﻤ ﺍﻟﻤﻤ ﺎﺕِ
ﻛﺄﻥﱠ ﺍﻟﻨﺎﺱ ﺣﻮْﻟﻚ ﺣﻴﻦ
ﺕِ
ﱢﻼﱠﻼﺓِ ً ﻟﻠ ﺼﺼ ﺍﻟ
ﻭﻫ ﻢْ ﻭ ﻗﻔُ ﻮﺍ ﻗِﻴﺎﻣ ﺎ ﱠ ﻚ ﻭﺍﻗِ ﻒٌ ﻓ ﻴﻬﻢ ﺧﻄﻴﺒ ﺎً ﻗﺎﻣﻮﺍ
ﻛﺄﻧ
ﻛﻤ ﺪﱢﻫﻤﺎ ﺇﻟ ﻴﻬﻢْ ﺑﺎﻟﻬِﺒ ﺎﺕِ ﻣ ﺪﺩﺕ ﻳ ﺪﻳْﻚ ﻧﺤﻮﻫﻤُ ﻮ
ﻳُ ﻮﺍﺭﻭﺍ ﻓﻴ ﻪ ﺗﻠ ﻚ ﺽِءً ﺍﺧﺘﻔ ﺎ
ﻭﻟﻤ ﺎ ﺿ ﺎﻕ ﺑﻄ ﻦُ ﺍﻷﺭ
ﺕِ
ﻮﺕ ُﻣ ﺎ
ﻋﻠﻴ ﺮ ﻚ ﺍﻟﻴ ﻮﻡ ﺻ ﺍﻟﻤ ْﻜ ﻥْ
ﺮﻙ ﱠ ﻗﺒ ﻦْ ﺃ
ﻋ
ﺃﺻ ﺎﺭﻭﺍ ﺍﻟﺠ ﻮ
ﺕِ
ْ ﻞِِﺤ ﺎ
ﱠ ﻚ ﻧُ ﺼْﺐ ﻫ ﻄ ﻷﻨﻧّﺎﺋ
ﺍﻟ ﻭﺍﺳﺘﻌﺎﺿ ﻮﺍ
ﻭﻣ ﺎ ﻟ ﻚ ﺗُﺮﺑ ﺔٌ ﻓ ﺄﻗﻮﻝُ
ﺕِ
ِﻼﺕِ ﺍﻟﻬ ﺮّ ﺍ ﺎﺋﻃ
ِﺤ ﺎ ﺑﺘﺒﺮﻳ ﻚِ ﺍﻟﻔ ﺆﺍﺩِ ﺍﻟ ﺴﻘﻰ
ﺮﺣﻤﻦِ ُ
ﺗ ﻋﻠﻴ ﻚ ﺗﺤﻴﱠ ﺔ ﺍﻟ
ﺑﺤُ ﺮﺍﺱٍ ﻭﺣُﻔﱠ ﺎﻅٍ ﺛﻘ ﺎﺕِ ﺮﻯ
ِ ﺗﺒ ﺎﺕُ ْ
ﻟ ﺗﺘِﻌﻈْﻤِ ﻚ ﻓ ﻲ ﺍﻟﻨﱡﻔُ ﻮﺱ
ﻛ ﺬﻟﻚ ﻛُﻨ ﺖ ﺃﻳ ﺎﻡ ﺍﻟﺤﻴ ﺎﺓِ ﻰ ُﺮﻋ
ُ ﺣﻮﻟ ﻚ ﺍﻟﻨﻴ ﺮﺍﻥُ ﺗ ﻭﺗُﻮﻗ ﺪ
ِ ٬ ﻭﻣﺎ ﺃﺟﻤﻞ ﺍﻷﺑﻴﺎﺕِ ٬ ﻭﻣﺎ ﺃ ْﻧﺒَﻞَ ﻫﺬ ﻩِ ﺍﻟﻤُﺜُﻞ ٬ ﻭﻣﺎ ﺃﺿ ﺨﻢ ﻟ ﻴﻼً
ﻣﺎ ﺃﺟﻤﻞ ﺍﻟﻌﺒﺎﺭﺍﺕ
ﻫﺬﻩِ ﺍﻟﻤﻌﺎﻧﻲ . ﺍﷲ ﻣﺎ ﺃﺟْﻤﻠﻬﺎ ﻣﻦ ﺃﻭﺳﻤﺔٍ ٬ ﻭﻣﺎ ﺃﺣﺴﻨﻬﺎ ﻣﻦ ﺗِﻴﺠﺎﻥ!!
ﻟﻤﱠﺎ ﺳﻤﻊ ﻫﺬﻩ ﺍﻷﺑﻴﺎﺕ ﻋﻀﺪُ ﺍﻟﺪﻭﻟﺔ ﺍﻟﺬﻱ ﻗﺘﻠﻪُ ٬ ﺩﻣﻌ ﺖْ ﻋﻴﻨ ﺎﻩ ﻭﻗ ﺎﻝ : ﻭﺩﺩﺕُ
ﺻِﻠﺒْﺖَ ٬ ﻭﻗﻴِﻠﺖْ ﻓﻲﱠ. ﻭﺍﷲِ ﺃﻧﻨﻲ ﻗُﺘﻠﺖُ ﻭ ُ
ﻭﻳُﻘﺘﻞُ ﻣﺤﻤﺪُ ﺑﻦُ ﺣﻤﻴﺪٍ ﺍﻟﻄﻮﺳﻲﱡ ﻓﻲ ﺳﺒﻴﻞِ ﺍﷲِ ٬ ﻓﻴﻘﻮﻝُ ﺃﺑﻮ ﺗﻤﺎﻡ ﻳﺮﺛﻴﻪ:
ﻓﻠ ﻴْﺲ ﻟِﻌَْ ﻴﻦٍ ﻟ ﻢ ﻳﻔِ ﺾْ ﻣﺎﺅﻫ ﺎ ﻛ ﺬﺍ ﻓﻠﻴﺠ ﻞﱠ ﺍﻟﺨﻄ ﺐُ ﻭﻟﻴَﻔْ ﺪﺡِ
ُ ﺴﱠﻔْﺬﺮِﺭُ
ﻭﺃﺻ ﺒﺢ ﻓ ﻲ ﺷُ ﻐﻞٍ ﻋ ﻦ ﺍﻟ ﻋ ﱠ ﺪٍﺮُ
ﺍﻷﻣ
ﺗُﻮﻓﱢﻴ ﺖِ ﺍﻵﻣ ﺎﻝُ ﺑﻌ ﺪ ﻣﺤﻤ
ﺍﻟْ ﻨ ُﺪﺴﱠﻔﺱٍﺮُ
ﻟﻬ ﺎ ﺍﻟﻠﻴ ﻞُ ﺇﻻ ﻭﻫ ﻲ ﻣ ﻦْ ﺳُ ﺗ ﺮﺩﱠ ﺛﻴ ﺎﺏ ﺍﻟﻤ ﻮﺕ ﺣُﻤْ ﺮﺍً ﻓﻤ ﺎ
ُ ٬ ﻭﻗ ﺎﻝ : ﻣ ﺎﻀﺮُُْ
ِ ﻣﺎ ﻗﺎﻝ ﻓﻲ ﺗﻠﻚ ﺍﻟﻘﺼﻴﺪﺓِ ﺍﻟﻤﺎ ﺗِﻌﺧﺔِ ٬ ﻓ ﺴﻤِﻌﻬﺎ ﺍﻟﻤﻌﺘ ﺼﻢ َ ﻰ
ﺇﻟﻰ ﺁﺧﺮ ﺩَﺟ
ﻣﺎﺕ ﻣﻦ ﻗِﻴﻠﺖْ ﻓﻴﻪ ﻫﺬﻩِ ﺍﻷﺑﻴﺎﺕُ.
ﻭﺭﺃﻳﺖُ ﻛﺮﻳﻤﺎً ﺁﺧ ﺮ ﻓ ﻲ ﺳ ﻼﻟﺔِ ﻗُﺘﻴﺒ ﺔ ﺑ ﻦِ ﻣ ﺴﻠﻢٍ ﺍﻟﻘﺎﺋ ﺪِ ﺍﻟ ﺸﻬﻴﺮِ ٬ ﻫ ﺬﺍ ﺍﻟﻜ ﺮﻳﻢُ
ﺑﺬﻝ ﻣﺎﻟﻪ ﻭﺟﺎﻫﻪُ ٬ ﻭﻭﺍﺳﻰ ﺍﻟﻤﻨﻜﻮﺑﻴﻦ ٬ ﻭﻭﻗﻒ ﻣﻊ ﺍﻟﻤﺼﺎﺑﻴﻦ ﻭﺃﻋﻄﻰ ﺍﻟﻤﺴﺎﻛﻴﻦ٬
ﻭ ﺃﻃﻌﻢ ﺍﻟﺠﺎﺋﻌﻴﻦ ٬ ﻭﻛﺎﻥ ﻣﻼﺫﺍً ﻟﻠﺨﺎﺋﻔﻴﻦ ٬ ﻓﻠﻤﱠﺎ ﻣﺎﺕ ٬ ﻗﺎﻝ ﺃﺣﺪُ ﺍﻟﺸﻌﺮﺍء:
ﻭﻻ ﻣﻐ ﺮِﺏٌ ﻏ ﻼﱠ ﻟ ﻪُ ﻓﻴ ﻪِ ﻣ ﺎﺩﺡُ ﻣ ﻀﻰ ﺍﺑ ﻦُ ﺳ ﻌﻴﺪٍ ﺣ ﻴﻦ ﻟ ﻢ ﻳﺒ ﻖ
ﻋﻠ ﻰ ﺍﻟﻨ ﺎﺱِ ﺣﺘ ﻰ ﻏﻴﱠﺒﺘْ ﻪُ ﻕٌ
ﺿِ ﺮِ ﻞُ ﻣ ﺸ
ﻭﻣ ﺎ ﻛﻨ ﺖُ ﺃﺩﺭﻱ ﻣ ﺎ ﻓﻮﺍ
ﺍﻟ ﺼﱠﻔﺎﺋﺢُ ﻛﻔﱢ ﻪِ
ﻻ ﲢﺰﻥ
187
ﻭﻛﺎﻧ ﺖْ ﺑ ﻪ ﺣﻴّ ﺎً ﺗ ﻀِﻴ ُ
ﻖ ﻭﺃﺻ ﺒﺢ ﻓ ﻲ ﻟﺤ ﺪٍ ﻣِ ﻦ ﺍﻷﺭﺽِ
ﺢُ
ﱠﺤﺎﺻﺑﺢُ
ﱡ ﺍﻟﺠ ﻮﺍ ِ ﺍﻟ ﻦﺼ
ﺴﺒُﻚ ﻣﻨ ﻲ ﻣ ﺎ ﺗﺠِ ﻓﺤْ ﻖٍ ﺿ ﻴﱢ
ْ ﺩﻣ ﻮﻋﻲ ﻓ ﺈﻥْ ﺳﺄﺑﻜﻴﻚ ﻣﺎ ﻓﺎﺿ ﺖ
ﻭﻻ ﺑ ﺴﺮﻭﺭٍ ﺑﻌ ﺪ ﻣﻮﺗِ ﻚ ﻓ ﺎﺭِﺡُ ﺾْ
ْ ﺟ ﻞﱠ ِ
ﻓﻤ ﺎ ﺃﻧ ﺎ ﻣِ ﻦُْ ﺭﺯْءٍ ﻭﺇﻥ ﺗﻔ
ﻋﻠ ﻰ ﺃﺣ ﺪٍ ﺇﻻ ﻋﻠﻴ ﻚ ﺍﻟﻨﱠ ﻮﺍ ِﺋﺢُ ﻉٌ ﺟ ﺎﺯِ
ﱞ ﺳ ﻮﺍﻙ ﻭﻟ ﻢ ﻛ ﺄﻥْ ﻟ ﻢ ﻳُﻤ ﺖْ ﺣ ﻲ
ﻟﻘ ﺪ ﻋﻈﻤ ﺖْ ﻣِ ﻦْ ﻗﺒ ﻞُ ﻓﻴ ﻚ ﻲﻢْ ُ
ﻟ ﺌﻦْ ﻋﻈُﻤ ﺖْ ﻓﻴ ﻚ ﺍﻟﻤﺮﺍﺛ ﺗﻘ
ﻲ ﺩﻓﺘ ﺮِ ﺍﻟﻤ ﺪﺍﺋﺢُ
ﺎﺭﻳﺦ ﺍﻟﺨ ﺼﻴﺐِ ﺃﻣﻴ ﺮِ ﻣِ ﺼْﺮِ ٬ﻭﻳ ﺴﺠﱢﻞ ﻓ ُﻫ ﺎ
ﻭﻫ ﺮ ﺬﺍ ﺃﺑ ﻮ ﻧ ﻮﺍﺱ ﻳﻜﺘ ﺐُ ﺗ ﻭﺫ ْﻛ
ﺍﻟﺰﻣﺎﻥِ ﺍﺳﻤﻪ ﻓﻴﻘﻮﻝُ:
ﻓ ﺄﻱﱠ ﺑ ﻼﺩٍ ﺑﻌ ﺪﻫﻦﱠ ﺗ ﺰﻭﺭُ ﺇﺫﺍ ﻟ ﻢ ﺗ ﺰُﺭْ ﺃﺭﺽ ﺍﻟﺨ ﺼﻴﺐِ
ﺴﻴﺮُ ﺍﻟﺠ ﻮﺩُ ﺣﻴ ﺚُ ﻭﻟﻜ ﻦْ ﻳ ﱠ ﺩﻭﻧﻪ ﺎ ُﻨ
ﻓﻤﺎ ﺟﺎﺯﻩُ ﺟﻮﺩٌ ﻭﻻ ﺣﻞ ﺭﻛﺎﺑ
ﺴﻴﺭُﺮُ
ِ ﺗ ﺪﻭ
ﻳ
ﻭﻳﻌﻠ ﻢُ ﺃﻥﱠ ﺍﻟ ﺪﱠﺍﺋﺮﺍﺕ ﻓﺘ ﻰً ﻳ ﺸﺘﺮﻱ ﺣُ ﺴْﻦ ﺍﻟﺜﱠﻨ ﺎءِ
ِ ﺍﻟﺨﺼﻴﺐِ ٬ ﻭﻻ ﻣﻦْ ﺃﻳﺎﻣِﻪ ﺇﻻ ﻫﺬﻩِ ﺍﻷﺑﻴﺎﺕ. ِ ﻪ
ﺛﻢ ﻻ ﻳﺬﻛُﺮُ ﺍﻟﻨﺎﺱُ ﻣﻦْ ﺣﻴﺎﺓ ﺑﻤﺎﻟ
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*
ﻭﻗﻔــــــﺔٌ
)) ﺍﻟﻠﻬ ﻢﱠ ﺍﻗِ ﺴﻢْ ﻟﻨ ﺎ ﻣِ ﻦْ ﺧ ﺸﻴﺘِ ﻚ ﻣ ﺎ ﺗﺤُ ﻮﻝُ ﺑ ﻪ ﺑﻴﻨﻨ ﺎ ﻭﺑ ﻴﻦ ﻣﻌﺎﺻ ﻴﻚ ٬ ﻭﻣْ
ﻦ
ﻃﺎﻋﺘِﻚ ﻣ ﺎ ﺗُﺒُﻠﻐُﻨ ﺎ ﺑ ﻪ ﺟﻨﱠﺘ ﻚ ٬ ﻭﻣ ﻦ ﺍﻟﻴﻘ ﻴﻦِ ﻣ ﺎ ﺗُﻬ ﱢﻮﻥُ ﺑ ﻪ ﻋﻠﻴﻨ ﺎ ﻣ ﺼﺎﺋﺐ ﺍﻟ ﺪﻧﻴﺎ٬
ﻭﻣ ﱢﺘﻌْﻨﺎ ﺑﺄﺳ ﻤﺎﻋِﻨﺎ ﻭﺃﺑ ﺼﺎﺭِﻧﺎ ﻭﻗ ﱠﻮﺗِﻨ ﺎ ﻣ ﺎ ﺃﺣْﻴﻴْﺘﻨ ﺎ ٬ ﻭﺍﺟْﻌﻠْ ﻪ ﺍﻟ ﻮﺍﺭِﺙ ﻣﻨ ﺎ ٬ ﻭﺍﺟﻌ ﻞْ
ﺛﺄﺭﻧﺎ ﻋﻠﻰ ﻣﻦْ ﻇَﻠَﻤَﻨﺎ ٬ ﻭﺍﻧﺼُﺮْﻧﺎ ﻋﻠﻰ ﻣﻦْ ﻋﺎﺩﺍﻧﺎ ٬ ﻭﻻ ﺗﺠﻌ ﻞْ ﻣ ﺼﻴﺒﺘﻨﺎ ﻓ ﻲ ﺩﻳﻨﻨِ ﺎ
ﻋﻠْﻤِﻨ ﺎ ٬ ﻭﻻ ﺗُ ﺴﻠﱢﻂْ ﻋﻠﻴﻨ ﺎ ﺑ ﺬﻧﻮﺑﻨﺎ ﻣ ﻦْ ﻻ ٬ ﻭﻻ ﺗﺠﻌﻞِ ﺍﻟﺪﱡﻧﻴﺎ ﺃﻛﺒﺮ ﻫﻤﻨﺎ ٬ ﻭﻻ ﻣﺒﻠ ﻎِ
ﻳﺮﺣﻤُﻨﺎ. ((
ﻗﺎﻝ ﻋﻠﻲﱡ ﺑﻦُ ﻣﻘﻠﺔ:
ﻭﺿ ﺎﻕ ﻟﻤ ﺎ ﺑ ﻪِ ﺍﻟ ﺼﱠﺪﺭُ ﺇﺫﺍ ﺍﺷ ﺘﻤﻠﺖْ ﻋﻠ ﻰ ﺍﻟﻴ ﺄﺱِ
ﺐُ ﱠﺣﻴ
ِﻬ ﺎ ﻭﺃﺭﺳ ﺖْ ﻓ ﻲ ﺃﻣﺎﻛﻨ ﺍﻟﺮ ﺏُ ﺍﻟﻘﻠ ﻮ
ِ ﺍﻟﻤﻜ ﺎﺭﻩُ ﻭﺃﻭْﻃﻨ ﺖ
ﺏُ
ﺍﻟﺨﻄ ﻮﺐُ
ﻭﻻ ﺃﻏﻨ ﻰ ﺑﺤِﻴﻠﺘِ ﻪِ ﺍﻷﺭﻳ ﺖْ
ﱠ ﻑِ
ﻭﻟ ﻢ ﺗ ﺮ ﻻﻧﻜ ﺸﺎ ﻭﺍﻃﻤﺄﻧ
ﻳﻤُ ﻦﱡ ﺑ ﻪ ﺍﻟﻘﺮﻳ ﺐُ ﱢﻭﺟﻬﻪُﺎً ﻃِ ﻀﱡﺮ
ﻚ ﻣﻨ ﺍﻟ
ﺃﺗ ﺎﻙ ﻋﻠ ﻰُ ﻗﻨُﻮ
ﺐُ
ٌ ﻗﺮﻳ ﻴِﺐُ
ُ ﺴﺘﺠ
ﻓﻤﻮﺻ ﻮﻝٌ ﺑﻬ ﺎ ﻓ ﺮﺝ ﺍﻟﻤ ﺙٌ َ ﻮْ
ِ ﻭﺇﻥ ﻭﻏﻛُ ﻞﱡ ﺍﻟﺤﺎﺩﺛ ﺎﺕ
ﺗﻨﺎﻫ ﺖْ
ﻻ ﲢﺰﻥ
188
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ﺭ ﺏﱞ ﻻ ﻳﻈْﻠِﻢُ ﻭﻻ ﻳَﻬْﻀِﻢُ
ﺃﻻ ﻳﺤﻖﱡ ﻟﻚ ﺃﻥْ ﺗَﺴْﻌَﺪَ ٬ ﻭﺃﻥْ ﺗﻬﺪﺃ ﻭﺃﻥْ ﺗﺴﻜﻦ ﺇﻟﻰ ﻣﻮﻋﻮﺩِ ﺍﷲِ ٬ ﺇﺫﺍ ﻋﻠﻤﺖ ﺃ ﱠ
ﻥ
ﻓﻲ ﺍﻟﺴﻤﺎء ﺭﺑّ ﺎً ﻋ ﺎﺩﻻً ٬ ﻭﺣﻜﻤ ﺎً ﻣُﻨ ﺼﻔﺎً ٬ ﺃﺩﺧ ﻞ ﺍﻣ ﺮﺃﺓُ ﺍﻟﺠﻨ ﺔ ﻓ ﻲ ﻛﻠ ﺐٍ ٬ ﻭﺃﺩﺧ ﻞ
ﺍﻣﺮﺃﺓً ﺍﻟﻨﺎﺭ ﻓﻲ ﻫِﺮﱠﺓ.
ﻓﺘﻠﻚ ﺍﻣ ﺮﺃﺓٌ ﺑﻐ ﻲﱞ ﻣ ﻦْ ﺑﻨ ﻲ ﺇﺳ ﺮﺍﺋﻴﻞ ٬ ﺳ ﻘﺖْ ﻛﻠ ﺒ ﺎً ﻋﻠ ﻰ ﻇﻤ ﺄٍ ٬ ﻓﻐﻔ ﺮ ﺍﷲُ ﻟﻬ ﺎ
ﻭﺃﺩﺧﻠﻬﺎ ﺍﻟﺠﻨﺔ ٬ ﻟﻤِﺎ ﻗﺎﻡ ﻓﻲ ﻗﻠﺒِﻬﺎ ﻣﻦْ ﺇﺧﻼﺹِ ﺍﻟﻌﻤﻞِ ﷲِ.
ﻭﻫﺬﻩِ ﺣﺒﺴﺖ ﻗﻄﱠ ﺔً ﻓ ﻲ ﻏُﺮﻓ ﺔٍ ٬ ﻻ ﻫ ﻲ ﺃﻃﻌﻤﺘْﻬ ﺎ ٬ ﻭﻻ ﺳ ﻘﺘْﻬﺎ ٬ ﻭﻻ ﺗﺮﻛﺘْﻬ ﺎ
ﺗﺄﻛﻞُ ﻣﻦْ ﺧﺸﺎﺵِ ﺍﻷﺭﺽِ ٬ ﻓﺄﺩﺧﻠﻬﺎ ﺍﷲُ ﺍﻟﻨﺎﺭ.
ﻓﻬ ﺬﺍ ﻳﻨﻔﻌُ ﻚ ﻭﻳُ ﺜﻠﺞُ ﺻ ﺪﺭﻙ ﺑﺤﻴ ﺚُ ﺗﻌﻠ ﻢُ ﺃﻧ ﻪ ﺳ ﺒﺤﺎ ﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻳﺠ ﺰﻱ ﻋﻠ ﻰ
ﺍﻟﻘﻠﻴﻞِ ٬ ﻭﻳُﺜﻴﺐُ ﻋﻠﻰ ﺍﻟﻌﻤﻞِ ﺍﻟﺼﻐﻴﺮِ ٬ ﻭﻳُﻜﺎﻓﺊُ ﻋﺒﺪﻩُ ﻋﻠﻰ ﺍﻟﺤﻘﻴﺮِ.
ﻭﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱﱢ ﻣﺮﻓﻮﻋﺎً )) : ﺃﺭﺑﻌﻮﻥ ﺧﺼْﻠﺔً ٬ ﺃﻋﻼﻫ ﺎ ﻣﻨِﺤ ﺔُ ﺍﻟﻌﻨ ﺰِ ﻣ ﺎ ﻣ ﻦ
ﻋﺎﻣﻞٍ ﻳﻌﻤﻞُ ﺑﺨﺼﻠﺔٍ ﻣﻨﻬﺎ ﺭﺟﺎء ﻣﻮﻋﻮﺩِﻫﺎ ﻭﺗ ﺼﺪﻳﻖ ﺛﻮﺍﺑِﻬ ﺎ ﺇﻻ ﺃﺩﺧﻠ ﻪ ﺍﷲُ ﺍﻟﺠﻨ ﺔ
ﺧﻴْﺮﺍً ﻳَﺮَﻩُ { 7 } ﻭَﻣَﻦَ ﻳﻌْ َﻤﻞْ ﻣِﺜْﻘَﺎﻝَ ﺫَﺭﱠﺓٍ ﺷَ ﺮّﺍً ﻳَ ﺮَﻩُِ ﴿ ٬ ﴾ ﺇﻥﱠ
﴿ (( ﻓَﻤَﻦَ ﻳﻌْ َﻤﻞْ ﻣِ ْﺜﻘَﺎﻝَ ﺫَﺭﱠﺓٍَ
ﺍﻟْﺤَﺴَﻨَﺎﺕِ ﻳُﺬْ ِﻫ ْﺒﻦَ ﺍﻟﺴﱠـﻴﱢﺌَﺎﺕِ. ﴾
ﻓﺮﱢﺝْ ﻋﻦْ ﻣﻜ ﺮﻭﺏٍ ٬ ﻭﺃﻋ ﻂِ ﻣﺤﺮﻭﻣ ﺎً ٬ ﻭﺍﻧ ﺼﺮْ ﻣﻈﻠﻮﻣ ﺎً ٬ ﻭﺃﻃﻌ ﻢْ ﺟﺎﺋﻌ ﺎً٬
ﻭﺍﺳْ ﻖِ ﻇﺎﻣﺌ ﺎً ٬ ﻭﻋُ ﺪْ ﻣﺮﻳ ﻀﺎً ٬ ﻭﺷ ﻴﱢﻊ ﺟﻨ ﺎﺯﺓً ٬ ﻭﻭﺍﺱِ ﻣ ﺼﺎﺑﺎً ٬ ﻭﻗُ ﺪُْ ﺃﻋْﻤ ﻰ٬
ﻭﺃﺭﺷِ ﺪْ ﺗﺎﺋِﻬ ﺎً ٬ ﻭﺃﻛ ﺮﻡ ﺿ ﻴﻔﺎً ٬ ﻭﺑِ ﺮﱠ ﺟ ﺎﺭﺍً ٬ ﻭﺍﺣﺘ ﺮﻡْ ﻛﺒﻴ ﺮﺍً ٬ ﻭﺍﺭﺣ ﻢْ ﺻ ﻐﻴﺮﺍً٬
ﺴﻦْ ﻟﻔﻈ ﻚ ٬ ﻭﻛُ ﻒﱠ ﺃﺫﺍﻙ ٬ ﻓﺈﻧ ﻪ ﺻ ﺪﻗﺔٌ ﻭﺍﺑﺬُﻝْ ﻃﻌﺎﻣﻚ ٬ ﻭﺗ ﺼﺪﱠﻕْ ﺑ ﺪِﺭْﻫﻤِﻚ ٬ ﻭﺃﺣِ
ﻟﻚ.
ﺇﻥﱠ ﻫﺬﻩ ﺍﻟﻤﻌﺎﻧﻲ ﺍﻟﺠﻤﻴﻠﺔ ٬ ﻭﺍﻟﺼﻔﺎﺕِ ﺍﻟﺴﺎﻣﻴﺔ ٬ ﻣﻦْ ﺃﻋﻈﻢِ ﻣﺎ ﻳﺠﻠ ﺐُ ﺍﻟ ﺴﻌﺎﺩﺓ
٬ ﻭﺍﻧﺸﺮﺍﺡ ﺍﻟﺼﺪﺭِ ٬ ﻭﻃﺮﺩَ ﺍﻟﻬﻢﱢ ﻭﺍﻟﻐﻢﱢ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻟﺤﺰﻥ.
ﺴﻦَ ﺍﻟ ﺸّﺎﺭﺓِ ٬ ﻃﻴﱢ ﺐ ﺍﻟﺮﺍﺋﺤ ﺔِ ﺨﻠُﻖِ ﺍﻟﺠﻤﻴﻞِ ٬ ﻟ ﻮ ﻛ ﺎﻥ ﺭﺟ ﻼً ﻟﻜ ﺎﻥ ﺣََ ﷲ ﺩِﺭﱡ ﺍﻟ ُ
ﺣَﺴَﻦَ ﺍﻟﺬﻛْﺮِ ٬ ﺑﺎﺳِﻢ ﺍﻟﻮﺟﻪِ.
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ﺍﻛﺘﺐْ ﺗﺄﺭﻳﺨﻚ ﺑَﻨﻔْﺴِﻚ
ﻛﻨ ﺖُ ﺟﺎﻟ ﺴﺎً ﻓ ﻲ ﺍﻟﺤ ﺮَﻡِ ﻓ ﻲ ﺷ ﺪﱠﺓِ ﺍﻟﺤ ﺮّ ٬ ﻗﺒ ﻞ ﺻ ﻼﺓِ ﺍﻟﻈﻬ ﺮِ ﺑ ﺴﺎﻋﺔٍ ٬ ﻓﻘ ﺎﻡ
ﺷﺮُ ﻋﻠﻰ ﺍﻟﻨﺎﺱِ ﺑﺎﻟﻤﺎءِ ﺍﻟﺒﺎﺭﺩِ ٬ ﻓﻴﺄﺧﺬُ ﺑﻴﺪﻩِ ﺍﻟﻴُﻤﻨ ﻰ ﻛﻮﺑ ﺎً ﺭﺟﻞٌ ﺷﻴﺦٌ ﻛﺒﻴﺮٌ ٬ ﻭﺃﺧﺬ ﻳُﺒﺎ ِ
٬ﻭﻓ ﻲ ﺍﻟﻴُ ﺴﺮﻯ ﻛﻮﺑ ﺎً ٬ ﻭﻳ ﺴﻘﻴﻬﻢُ ﻣ ﻦْ ﻣ ﺎءِ ﺯﻣ ﺰﻡ ٬ ﻓﻜﻠﱠﻤ ﺎ ﺷ ﺮﺏ ﺷ ﺎﺭﺏٌ ٬ ﻋ ﺎﺩ
ﻻ ﲢﺰﻥ
189
ﻋﺮَﻗُ ﻪ ﻳﺘ ﺼﺒﱠﺐُ ٬ ﻭﺍﻟﻨ ﺎﺱُ ﺟﻠ ﻮ ٌ
ﺱ ﻓﺄﺳﻘﻰ ﺟﺎﺭﻩُ ٬ ﺣﺘﻰ ﺃﺳ ﻘﻰ ﻓِﺌﺎﻣ ﺎً ﻣ ﻦ ﺍﻟﻨ ﺎﺱِ ٬ ﻭ َ
ﻛﻞﱞ ﻳﻨﺘﻈﺮُ ﺩﻭﺭﻩ ﻟﻴﺸﺮﺏ ﻣﻦْ ﻳﺪِ ﻫﺬﻩ ﺍﻟﺸﻴﺦِ ﺍﻟﻜﺒﻴﺮِ ٬ ﻓﻌﺠﺒﺖُ ﻣﻦْ ﺟﻠﺪِﻩِ ﻭﻣﻦْ ﺻ ﺒﺮِﻩِ
ﻭﻣﻦْ ﺣﺒﱢﻪ ﻟﻠﺨﻴﺮِ ٬ ﻭﻣﻦ ﺇﻋﻄﺎﺋِﻪ ﻫﺬﺍ ﺍﻟﻤﺎءَ ﻟﻠﻨﺎﺱِ ﻭﻫ ﻮ ﻳﺘﺒ ﺴﱠﻢُ ٬ ﻭﻋﻠﻤ ﺖُ ﺃﻥﱠ ﺍﻟﺨﻴ ﺮ
َ ﺍﻟﺠﻤﻴِﻞ ﺳَﻬْﻞٌ ﻋﻠﻰ ﻣﻦْ ﺳ ﻬﱠﻠﻪُ ﺍﷲُ ﻋﻠﻴ ﻪ٬ ﻳﺴﻴﺮٌ ﻋﻠﻰ ﻣﻦْ ﻳﺴﺮﱠﻩ ﺍﷲُ ﻋﻠﻴﻪ ٬ ﻭﺃﻥﱠ ﻓِﻌْﻞ
ﻭﺃﻥﱠ ﷲِ ﺍﺩﱢﺧ ﺎﺭﺍﺕٍ ﻣ ﻦ ﺍﻹﺣ ﺴﺎﻥِ ٬ ﻳﻤﻨﺤُﻬ ﺎ ﻣ ﻦْ ﻳ ﺸﺎءُ ﻣ ﻦْ ﻋﺒ ﺎﺩﻩِ ٬ ﻭﺃﻥﱠ ﺍﷲُ ﻳُﺠ ﺮﻱ
ﺍﻟﻔ ﻀﺎﺋﻞ ﻭﻟ ﻮ ﻛﺎﻧ ﺖْ ﻗﻠﻴﻠ ﺔً ﻋﻠ ﻰ ﻳ ﺪِ ﺃﻧ ﺎﺱٍ ﺧﻴ ﺮﱢﻳﻦ ٬ ﻳﺤﺒﱡ ﻮﻥ ﺍﻟﺨﻴْ ﺮ ﻟﻌﺒ ﺎﺩِ ﺍﷲِ٬
ﻭﻳﻜﺮﻫﻮﻥ ﺍﻟﺸﱠﺮﱠ ﻟﻬﻢ.
ﺃﺑﻮ ﺑﻜﺮ ﻳﻌﺮﱢﺽُ ﻧﻔﺴﻪ ﻟﻠﺨﻄﺮِ ﻓﻲ ﺍﻟﻬﺠﺮﺓِ ٬ ﺣﻤﺎﻳﺔً ﻟﻠﺮﺳﻮﻝِ. r
ﻭﺣﺎﺗﻢُ ﻳﻨﺎﻡُ ﺟﺎﺋﻌﺎً ٬ ﻟﻴﺸﺒﻊ ﺿﻴﻮﻓﻪ.
ﻭﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻳﺴﻬﺮُ ﻋﻠﻰ ﺭﺍﺣﺔِ ﺟﻴﺶِ ﺍﻟﻤﺴﻠﻤﻴﻦ.
ﻭﻋﻤﺮُ ﻳﻄﻮﻑُ ﺍﻟﻤﺪﻳﻨﺔ ﻭﺍﻟﻨﺎﺱُ ﻧﻴﺎﻡٌ.
ﻭﻳﺘﻠﻮﻯ ﻣﻦ ﺍﻟﺠﻮﻉِ ﻋﺎﻡ ﺍﻟﺮﱠﻣﺎﺩﺓ ٬ ﻟﻴُﻄﻌﻢ ﺍﻟﻨﺎﺱ .
ﻭﺃﺑﻮ ﻃﻠﺤﺔ ﻳﺘﻠﻘﻰ ﺍﻟﺴﻬﺎﻡ ﻓﻲ ﺃُﺣُﺪٍ ٬ ﻟﻴﻘﻲ ﺭﺳﻮﻝ ﺍﷲِ. r
ﺷﺮُ ﻋﻠﻰ ﺍﻟﻨﺎﺱِ ﺑﺎﻟﻄﻌﺎﻡِ ﻭﻫﻮ ﺻﺎﺋﻢٌ. ﻭﺍﺑ ﻦُ ﺍﻟﻤﺒﺎﺭﻙِ ﻳُﺒﺎ ِ
ﻭﻣ ﻀﻮﺍ ﻳﻌ ﺪﱡﻭﻥ ﺍﻟﺜﻨ ﺎء ﺫﻫﺒ ﻮﺍ ﻳ ﺮﻭﻥ ﺍﻟ ﺬﻛﺮ ﻋﻤ ﺮﺍً
ﺧﻠ ﻮﺩﺍ
ﺴﻜِﻴﻨﺎًَ ﻭﻳَﺘِﻴﻤﺎً ﻭَﺃَﺳِﻴﺮﺍً. ﴾ ﺛﺎﻧﻴ ِ ﺎﻣِ ْ
ﻄﻌَﺎﻡَ ﻋَﻠَﻰ ﺣُﺒﱢﻪ ﻄﻌِﻤُﻮﻥَ ﺍﻟ ﱠ َ ﴿ ﻭﻳُ ْ
********************************************
ﺃﻧْﺼِﺖْ ﻟﻜﻼﻡِ ﺍﷲِ
ﻫﺪﱢﺉ ﺃﻋﺼﺎﺑﻚ ﺑﺎﻹﻧﺼﺎﺕِ ﺇﻟﻰ ﻛﺘﺎﺏِ ﺭﺑﱢﻚ ٬ ﺗﻼﻭﺓً ﻣُﻤﺘﻌﺔً ﺣ ﺴﻨﺔً ﻣ ﺆﺛﱢﺮﺓً ﻣْ
ﻦ
ﺴﻦِ ﺍﻟ ﺼﻮﺕِ ٬ ﺗ ﺼﻠُﻚ ﻋﻠ ﻰ ﺭﺿ ﻮﺍﻥِ ﺍﷲِ ﻛﺘﺎﺏِ ﺍﷲِ ٬ ﺗﺴﻤﻌُﻬﺎ ﻣﻦْ ﻗﺎﺭﺉٍ ﻣﺠ ﱢﻮﺩٍ ﺣََ
ﻋﺰﱠ ﻭﺟﻞﱠ ٬ ﻭﺗُﻀﻔﻲ ﻋﻠﻰ ﻧﻔﺴِﻚ ﺍﻟﺴﻜﻴﻨﺔ ٬ ﻭﻋﻠﻰ ﻗﻠﺒِﻚ ﻳﻘﻴﻨﺎً ﻭﺑﺮﺩﺍً ﻭﺳﻼﻣﺎً.
ﻛﺎﻥ r ﻳﺤﺐﱡ ﺃﻥْ ﻳ ﺴﻤﻊ ﺍﻟﻘ ﺮﺁﻥ ﻣ ﻦْ ﻏﻴ ﺮِﻩِ ٬ ﻭﻛ ﺎﻥ r ﻳﺘ ﺄﺛﱠﺮُ ﺇﺫﺍ ﺳ ﻤﻊ ﺍﻟﻘ ﺮﺁﻥ
ﻣﻦْ ﺳﻮﺍﻩُ ٬ ﻭﻛﺎﻥ ﻳﻄﻠُﺐُ ﻣ ﻦْ ﺃﺻ ﺤﺎﺑِﻪ ﺃﻥْ ﻳﻘ ﺮﺅﻭﺍ ﻋﻠﻴ ﻪِ ٬ ﻭﻗ ﺪ ﺃُﻧ ﺰﻝ ﻋﻠﻴ ﻪِ ﺍﻟﻘ ﺮﺁﻥُ
ﻫﻮ ٬ ﻓﻴﺴﺘﺄﻧﺲُ r ﻭﻳﺨﺸﻊُ ﻭﻳﺮﺗﺎﺡُ.
ﺇﻥﱠ ﻟﻚ ﻓﻴﻪِ ﺃﺳﻮﺓً ﺃﻥْ ﻳﻜﻮﻥ ﻟﻚ ﺩﻗﺎﺋﻖُ ٬ ﺃﻭ ﻭﻗﺖٌ ﻣﻦ ﺍﻟﻴﻮﻡِ ﺃﻭ ﺍﻟﻠﻴﻞِ ٬ ﺗﻔﺘﺢُ ﻓﻴ ﻪِ
ﺍﻟﻤﺬﻳﺎﻉ ﺃﻭ ﻣﺴ ﺠّﻼً ٬ ﻟﺘﺴﺘﻤﻊ ﺇﻟ ﻰ ﺍﻟﻘ ﺎﺭﺉِ ﺍﻟ ﺬﻱ ﻳﻌﺠﺒُ ﻚ ٬ ﻭﻫ ﻮ ﻳﺘﻠ ﻮ ﻛ ﻼﻡ ﺍﷲِ ﻋ ﺰﱠ
ﻭﺟﻞﱠ.
ﺇﻥﱠ ﺿﺠﱠﺔ ﺍﻟﺤﻴﺎﺓِ ﻭﺑﻠﺒﻠﺔ ﺍﻟﻨﺎﺱِ ٬ ﻭﺗﺸﻮﻳﺶ ﺍﻵﺧﺮﻳﻦ ٬ ﻛﻔﻴﻞٌ ﺑﺈﺯﻋﺎﺟِﻚ ٬ ﻭﻫﺪﱢ
ﻗُﻮﺍﻙ ٬ ﻭﺑﺘﺸﺘﻴﺖِ ﺧ ﺎﻃﺮِﻙ . ﻭﻟ ﻴﺲ ﻟ ﻚ ﺳ ﻜﻴﻨﺔٌ ﻭﻻ ﻃﻤﺄﻧﻴﻨ ﺔٌ ٬ ﺇﻻﱠ ﻓ ﻲ ﻛﺘ ﺎﺏِ ﺭﺑﱢ ﻚ
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ﻭﻓﻲ ﺫﻛﺮِ ﻣﻮﻻﻙ ﴿ : ﺍﻟﱠﺬِﻳﻦَ ﺁَ ﻣﻨُﻮﺍْ ﻭَﺗَﻄْﻤَﺌِﻦﱡُ ﻗﻠُﻮ ُﺑﻬُﻢ ﺑِ ِﺬﻛْﺮِ ﺍﻟﻠّﻪِ ﺃَﻻَ ﺑِ ﺬِﻛْﺮِ ﺍﻟﻠّ ﻪِ ﺗَﻄْﻤَِ ﺌﻦﱡ
ﺍﻟْ ُﻘﻠُﻮﺏُ. ﴾
ﻳﺄﻣﺮُ r ﺍﺑﻦ ﻣﺴﻌﻮﺩٍ ٬ ﻓﻴﻘﺮﺃ ﻋﻠﻴﻪ ﻣﻦْ ﺳﻮﺭﺓِ ﺍﻟﻨ ﺴﺎءِ ٬ ﻓﻴﺒﻜ ﻲ r ﺣﺘ ﻰ ﺗﻨﻬﻤ ﺮ
ﺴﺒُﻚ ﺍﻵﻥ. (( ﺩﻣﻮﻋُﻪ ﻋﻠﻰ ﺧﺪﱢﻩ ٬ ﻭﻳﻘﻮﻝُ )) : ﺣ ْ
ﻭﻳﻤﺮﱡ ﺑﺄﺑﻲ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱﱢ ٬ ﻭﻫﻮ ﻳﻘﺮﺃُ ﻓﻲ ﺍﻟﻤﺴﺠﺪِ ٬ ﻓﻴُﻨﺼﺖُ ﻟ ﻪُ ٬ ﻓﻴﻘ ﻮﻝُ
ﻟﻪ ﻓﻲ ﺍﻟﺼﺒﺎﺡِ )) : ﻟﻮ ﺭﺃﻳﺘﻨﻲ ﺍﻟﺒﺎﺭﺣﺔ ﻭﺃﻧﺎ ﺃﺳﺘﻤﻊُ ﻟﻘﺮﺍءﺗِﻚ ٬ (( ﻗﺎﻝ ﺃﺑ ﻮ ﻣﻮﺳ ﻰ
: ﻟﻮ ﺃﻋﻠﻢُ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﻚ ﺗﺴﺘﻤﻊُ ﻟﻲ ٬ ﻟﺤ ﱠﺒ ْﺮ ُﺗﻪُ ﻟﻚ ﺗﺤﺒﻴﺮﺍً.
ﻋﻨﺪ ﺍﺑﻦ ﺃﺑﻲ ﺣ ﺎﺗﻢ ﻳﻤ ﺮﱡ r ﺑﻌﺠ ﻮﺯٍ ٬ ﻓﻴُﻨ ﺼﺖ ﺇﻟﻴﻬ ﺎ ﻣ ﻦْ ﻭﺭﺍءِ ﺑﺎﺑﻬ ﺎ ٬ ﻭﻫ ﻲ
ﺗﻘﺮﺃُ ﴿ ﻫَ ﻞْ ﺃَﺗَ ﺎﻙَ ﺣَ ﺪِﻳﺚُ ﺍ ْﻟﻐَﺎﺷِ ﻴَﺔِ ٬ ﴾ ﺗﻌﻴ ﺪُﻫﺎ ﻭﺗﻜﺮﱢﺭُﻫ ﺎ ٬ ﻓﻴﻘ ﻮﻝُ )) : ﻧﻌ ﻢ ﺃﺗ ﺎﻧﻲ٬
ﻧﻌﻢ ﺃﺗﺎﻧﻲ. ((
ﺇﻥﱠ ﻟﻼﺳﺘﻤﺎﻉِ ﺣﻼﻭﺓً ٬ ﻭﻟﻺﻧﺼﺎﺕِ ﻃﻼﻭﺓً.
ﺃﺣ ﺪُ ﺍﻟﻜُﺘ ﺎّﺏِ ﺍﻟﻼﻣﻌ ﻴﻦ ﺍﻟﻤ ﺴﻠﻤﻴﻦ ﺳ ﺎﻓﺮ ﺇﻟ ﻰ ﺃﻭﺭﺑ ﺎ ٬ ﻓ ﺄﺑﺤﺮ ﻓ ﻲ ﺳ ﻔﻴﻨﺔٍ٬
ﻭﺭﻛﺒ ﺖُ ﻣﻌ ﻪ ﺍﻣ ﺮﺃﺓٌ ﻣ ﻦْ ﻳﻮﻏ ﺴﻼﻓﻴﺎ ٬ ﺷ ﻴﻮﻋﻴﱠﺔٌ ﻓ ﺮﱠ ﺕْ ﻣ ﻦْ ﻇُﻠ ﻢٍ ﻭﻣ ﻦْ ﻗﻬ ﺮِ ﺗﻴﺘ ﻮ٬
ﻓﺄﺩﺭﻛﺘْﻪ ﺻﻼﺓُ ﺍﻟﺠﻤﻌﺔِ ﻣﻊ ﺯﻣﻼﺋِ ﻪ ٬ ﻓﻘ ﺎﻡ ﻓﺨﻄ ﺒﻬﻢ ٬ ﺛ ﻢ ﺻ ﻠﱠﻰ ﺑﻬ ﻢْ ﻭﻗ ﺮﺃ ﺳ ﻮﺭﺓ
ﺍﻷﻋﻠ ﻰ ﻭﺍﻟﻐﺎﺷ ﻴﺔ ٬ ﻭﻛﺎﻧ ﺖِ ﺍﻟﻤ ﺮﺃﺓُ ﻻ ﺗﺠﻴ ﺪُ ﺍﻟﻌﺮﺑﻴ ﺔ ٬ ﻛﺎﻧ ﺖْ ﺗُﻨ ﺼﺖُ ﺇﻟ ﻰ ﺍﻟﻜ ﻼﻡ
ﻭﺇﻟﻰ ﺍﻟﺠ ْﺮﺱِ ﻭﺇﻟﻰ ﺍﻟﻨﱠﻐﻤﺔِ ٬ ﻭﺑﻌﺪ ﺍﻟ ﺼﻼﺓِ ﺳ ﺄﻟﺖْ ﻫ ﺬﺍ ﺍﻟﻜﺎﺗ ﺐ ﻋ ﻦ ﻫ ﺬﻩِ ﺍﻵﻳ ﺎ ﺕِ ؟
ﻓﺄﺧﺒﺮﻫﺎ ﺃﻧﻬﺎ ﻣﻦ ﻛﻼﻡِ ﺍﷲِ ﻋﺰﱠ ﻭﺟﱠﻞ ٬ ﻓﺒﻘﻴﺖْ ﻣﺪﻫﻮﺷﺔً ﻣﺬﻫﻮﻟﺔً ٬ ﻗﺎﻝ : ﻭﻟﻢ ﺗﻤﻜﻨّ ﻲ
ﻋﻠَ ﻰ ﺃَﻥ ﻳَ ﺄْﺗُﻮﺍْ ﺟﺘَ َﻤﻌَ ﺖِ ﺍﻹِﻧ ﺲُ ﻭَﺍﻟْﺠِ ﻦﱡَ ﻟﻐﺘ ﻲ ﻷﺩﻋُﻮﻫ ﺎ ﺇﻟ ﻰ ﺍﻹﺳ ﻼﻡِ ﴿ : ﻗُ ﻞ ﻟﱠِ ﺌﻦِ ﺍ ْ
ﻇﻬِﻴﺮﺍً. ﴾ ﻀ ُﻬﻢِْ ﻟ َﺒﻌْﺾٍَ ﺑِ ِﻤ ْﺜﻞِ ﻫَـﺬَﺍ ﺍ ْﻟﻘُﺮْﺁﻥِ ﻻََ ﻳﺄْﺗُﻮﻥَ ﺑِ ِﻤﺜْﻠِﻪَِ ﻭَﻟﻮْ ﻛَﺎﻥََ ﺑ ْﻌ ُ
ﺇﻥﱠ ﻟﻠﻘﺮﺁﻥِ ﺳﻠﻄﺎﻧﺎً ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏِ ٬ ﻭﻫﻴﺒﺔٌ ﻋﻠﻰ ﺍﻷﺭﻭﺍﺡِ ٬ ﻭﻗﻮﺓً ﻣ ﺆﺛﱠﺮﺓً ﻓﺎﻋﻠ ﺔً
ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱِ.
ﻋﺠﺒﺖُ ﻷﻧﺎﺱٍ ﻣﻦ ﺍﻟ ﺴﻠﻒِ ﺍﻷﺧﺒ ﺎﺭِ ٬ ﻭﻣ ﻦ ﺍﻟﻤﺘﻘ ﺪﱢﻣﻴﻦ ﺍﻷﺑ ﺮﺍﺭ ٬ﺍﻧﻬ ﺪﱡﻭﺍ ﺃﻣ ﺎﻡ
ﺗ ﺄﺛﻴﺮِ ﺍﻟﻘ ﺮﺁﻥ٬ ﻭﺃﻣ ﺎﻡ ﺇﻳﻘﺎﻋﺎﺗِ ﻪ ﺍﻟﻬﺎﺋﻠ ﺔِ ﺍﻟ ﺼﺎﺩﻗﺔِ ﺍﻟﻨﺎﻓ ﺬﺓِ ﴿ : ﻟَ ﻮْ ﺃَﻧﺰَ ْﻟﻨَ ﺎ ﻫَ ﺬَﺍ ﺍ ْﻟﻘُ ﺮْﺁﻥَ
ﺸﻴَﺔِ ﺍﻟﻠﱠﻪِ. ﴾ ﺟ َﺒﻞٍ ﻟﱠﺮََﺃﻳْﺘَﻪُ ﺧَﺎﺷِﻌﺎً ﱡﻣ َﺘﺼَﺪﱢﻋﺎً ﱢﻣﻦْ ﺧَ ْ ﻋﻠَﻰَ َ
ﻓﺬﺍﻙ ﻋﻠ ﻲﱡ ﺑ ﻦُ ﺍﻟﻔُ ﻀﻴﻞ ﺑ ﻦ ﻋﻴ ﺎﺽٍ ﻳﻤ ﻮﺕُ ﻟﻤﱠ ﺎ ﺳ ﻤﻊ ﺃﺑ ﺎﻩ ﻳﻘ ﺮﺃُ ﴿ : ﻭَ ِﻗﻔُ ﻮ ُﻫﻢْ
ﺴﺌُﻮﻟُﻮﻥَ { 24 } ﻣَﺎَ ﻟ ُﻜﻢْ ﻟَﺎَ ﺗﻨَﺎﺻَﺮُﻭﻥَ. ﴾ ﺇِ ﱠﻧﻬُﻢ ﻣﱠ ْ
ﻭﻋﻤ ﺮُ ﺭﺿ ﻲ ﺍﷲُ ﻋﻨ ﻪ ﻭﺃﺭﺿ ﺎﻩُ ﻣ ﻦْ ﺳ ﻤﺎﻋِﻪ ﻵﻳ ﺔٍ ٬ ﻭﻳﺒﻘ ﻰ ﻣﺮﻳ ﻀﺎً ﺷ ﻬﺮﺍً
ﻛ ﺎﻣﻼً ﻳُﻌ ﺎﺩُ ٬ ﻛﻤ ﺎ ﻳُﻌ ﺎﺩُ ﺍﻟﻤ ﺮﻳﺾُ ٬ ﻛﻤ ﺎ ﺫﻛ ﺮ ﺫﻟ ﻚ ﺍﺑ ﻦُ ﻛﺜﻴ ﺮٍَ ﴿ . ﻭﻟَ ﻮْ ﺃَﻥﱠ ﻗُﺮْﺁﻧ ﺎً
ﺠﺒَﺎﻝَُ ﺃﻭْ ﻗُﻄﱢﻌَﺖْ ﺑِﻪِ ﺍﻷَﺭْﺽَُ ﺃﻭُْ ﻛﱢﻠﻢَ ﺑِﻪِ ﺍﻟْ َﻤﻮْﺗَﻰ . ﴾ ﺳُﻴﱢﺮَﺕْ ﺑِﻪِ ﺍﻟْ ِ
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ﻭﻋﺒﺪُﺍﷲِ ﺑﻦُ ﻭﻫ ﺐٍ ٬ ﻣ ﺮﱠ ﻳ ﻮﻡ ﺍﻟﺠﻤﻌ ﺔِ ﻓ ﺴﻤﻊ ﻏﻼﻣ ﺎً ﻳﻘ ﺮﺃُ ﴿ : ﻭَﺇِﺫَْ ﻳﺘَﺤَ ﺎﺟﱡﻮ َ
ﻥ
ﻓِﻲ ﺍﻟﻨﱠﺎﺭِ ﴾ ... ﻓﺄُﻏﻤﻲ ﻋﻠﻴﻪ ٬ ﻭﻧُﻘﻞ ﺇﻟﻰ ﺑﻴﺘﻪِ ٬ ﻭﺑﻘﻲ ﺛﻼﺛﺔ ﺃﻳﺎﻡٍ ﻣﺮﻳﻀﺎً ٬ ﻭﻣ ﺎﺕ ﻓ ﻲ
ﺍﻟﻴﻮﻡ ﺍﻟﺮﺍﺑﻊِ . ﺫَ َﻛﺮَﻩ ﺍﻟﺬﻫﺒﻲﱡ.
ﻭﺃﺧﺒﺮﻧﻲ ﻋﺎﻟﻢٌ ﺃﻧﻪ ﺻﻠﱠﻰ ﻓﻲ ﺍﻟﻤﺪﻳﻨﺔِ ٬ ﻓﻘﺮﺃ ﺍﻟﻘ ﺎﺭﺉُ ﺑ ﺴﻮﺭﺓِ ﺍﻟﻮﺍﻗﻌ ﺔِ ٬ ﻗ ﺎﻝ:
ﻓﺄﺻﺎﺑ ﻨﻲ ﻣﻦ ﺍﻟﺬﻫﻮﻝِ ﻭﻣﻦ ﺍﻟﻮﺟﻞِ ﻣﺎ ﺟﻌﻠﻨ ﻲ ﺍﻫﺘ ﺰﱡ ﻣﻜ ﺎﻧﻲ ٬ ﻭﺃﺗﺤ ﺮﱠﻙُ ﺑﻐﻴ ﺮِ ﺇﺭﺍﺩﺓٍ
ﻣﻨﻲ ٬ ﻣﻊ ﺑﻜﺎءٍ ٬ ﻭﺩﻣﻊِ ﻏﺰﻳﺮٍ ﴿ . ﻓَ ِﺒﺄَﻱﱢ ﺣَﺪِﻳﺚٍ ﺑَﻌْﺪَﻩُ ﻳُﺆْ ِﻣﻨُﻮﻥَ. ﴾
ﻭﻟﻜﻦْ ﻣﺎ ﻋﻼﻗﺔُ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚِ ﺑﻤﻮﺿﻮﻋِﻨﺎ ﻋﻦِ ﺍﻟﺴﻌﺎﺩﺓِ ؟!
ﺇﻥﱠ ﺍﻟﺘ ﺸﻮﻳﺶ ﺍﻟ ﺬﻱ ﻳﻌﻴ ﺸُﻪ ﺍﻹﻧ ﺴﺎﻥُ ﻓ ﻲ ﺍﻷﺭﺑ ﻊِ ﻭﺍﻟﻌ ﺸﺮﻳ ﻦ ﺳ ﺎﻋﺔً ﻛﻔﻴ ﻞٌ ﺃﻥْ
ﻳُﻔﻘِ ﺪﻩ ﻭﻋﻴ ﻪُ ٬ ﻭﺃﻥ ﻳُﻘﻠﻘ ﻪ ٬ ﻭﺃﻥ ﻳُ ﺼﻴﺒﻪ ﺑﺎﻹﺣﺒ ﺎﻁِ ٬ ﻓ ﺈﺫﺍ ﺭَﺟَ ﻊَ ﻭﺃﻧ ﺼﺖ ﻭﺳََ ﻤﻊَ
ﻭﺗﺪﺑﱠﺮ ﻛﻼﻡ ﺍﻟﻤﻮﻟﻰ ٬ ﺑﺼﻮﺕٍ ﺣﺴﻦٍ ﻣﻦْ ﻗﺎﺭﺉٍ ﺧﺎﺷﻊٍ ٬ ﺛﺎﺏ ﺇﻟﻴﻪ ﺭُﺷ ﺪُﻩ ٬ ﻭﻋ ﺎﺩﺕْ
ﺇﻟﻴﻪ ﻧﻔﺴﻪُ ٬ ﻭﻗﺮﱠﺕْ ﺑﻼﺑﻠﻪُ ٬ ﻭﺳﻜﻨﺖْ ﻟﻮﺍﻋِﺠُﻪ . ﺇﻧﻨﻲ ﺃُﺣ ﺬﱠﺭﻙ ﺑﻬ ﺬﺍ ﺍﻟﻜ ﻼﻡِ ﻋ ﻦْ ﻗ ﻮﻡٍ
ﺟﻌﻠُ ﻮﺍ ﺍﻟﻤﻮﺳ ﻴﻘﻰ ﺃﺳ ﺒﺎﺏ ﺃُﻧ ﺴِﻬﻢْ ﻭﺳ ﻌﺎﺩﺗِﻬﻢْ ﻭﺍﺭﺗﻴ ﺎﺣِﻬﻢ ٬ ﻭﻛﺘﺒُ ﻮﺍ ﻓ ﻲ ﺫﻟ ﻚُ ﻛﺘُﺒ ﺎً٬
ﻭﺗ ﺒﺠﱠﺢ ﻛﺜﻴ ﺮٌ ﻣ ﻨﻬﻢْ ﺑ ﺄﻥﱠ ﺃﺟﻤ ﻞ ﺍﻷﻭﻗ ﺎﺕ ﻭﺃﻓ ﻀﻞ ﺍﻟ ﺴﺎﻋﺎﺕ ﻳ ﻮﻡ ﻳُﻨ ﺼﺖ ﺇﻟ ﻰ
ﺍﻟﻤﻮﺳ ﻴﻘﻰ ٬ ﺑ ﻞْ ﺇﻥﱠ ﺍﻟ ُﻜﺘﱠ ﺎﺏ ﺍﻟﻐ ﺮﺑﻴﻴﻦ ﺍﻟ ﺬﻳﻦ ﻛﺘﺒُ ﻮﺍ ﻋ ﻦ ﺍﻟ ﺴﻌﺎﺩﺓِ ﻭﻃ ﺮﺩِ ﺍﻟﻘﻠ ﻖِ
ﻼ ُﺗ ُﻬﻢْ ﻋِﻨ ﺪَ ﺍﻟْ َﺒﻴْ ﺖِ ﺇِﻻﱠُ ﻣﻜَ ﺎء
ﺻَ ﻳﺠ ﻌﻠﻮﻥ ﻣﻦْ ﻋﻮﺍﻣﻞِ ﺍﻟﺴﻌﺎﺩﺓِ ﺍﻟﻤﻮ ﺳﻴﻘﻰ ﴿ . ﻭَﻣَﺎ ﻛَﺎﻥََ
َ ﻭ َﺗﺼْﺪِﻳَﺔً ﴿ ٬ ﴾ ﺳَﺎﻣِﺮﺍًَ ﺗﻬْﺠُﺮُﻭﻥَ. ﴾
ﺇﻥﱠ ﻫﺬﺍ ﺑﺪﻳﻞٌ ﺁﺛِﻢ ٬ ﻭﺍﺳﺘﻤﺎﻉٌ ﻣﺤﺮﱠﻡ ٬ ﻭﻋﻨﺪﻧﺎ ﺍﻟﺨ ْﻴﺮُ ﺍﻟﺬﻱ ﻧﺰﻝ ﻋﻠﻰ ﻣﺤﻤ ﺪٍr
٬ ﻭﺍﻟ ﺼﱢﺪﻕُ ﻭﺍﻟﺘﻮﺟﻴ ﻪُ ﺍﻟﺮﱠﺍﺷ ﺪُ ﺍﻟﺤﻜ ﻴﻢُ ٬ ﺍﻟ ﺬﻱ ﺗ ﻀﻤﱠﻨﻪ ﻛﺘ ﺎﺏ ﺍﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ﴿ : ﻟَ ﺎ
ﺧ ْﻠﻔِﻪِ ﺗَﻨﺰِﻳﻞٌ ﱢﻣﻦْ ﺣَﻜِﻴﻢٍ ﺣَﻤِﻴﺪٍ . ﴾
ﻃﻞُ ﻣِﻦَ ﺑ ْﻴﻦِ ﻳَﺪَﻳْﻪَِ ﻭﻟَﺎ ﻣِﻦَْ
َ ﻳ ْﺄﺗِﻴﻪِ ﺍ ْﻟﺒَﺎ ِ
ﻋﻴُ ﻨَﻬُﻢَْ ﺗﻔِ ﻴﺾُ ﻓﺴﻤﺎﻋٌﻨﺎ ﻟﻠﻘﺮﺁﻥِ ﺳﻤﺎﻉٌ ﺇﻳﻤﺎﻧﻲﱞ ﺷﺮﻋﻲﱞ ﻣﺤﻤﺪﻱﱞ ﺳ ﻨﻲﱞ ﴿ ﺗَ ﺮَﻯَ ﺃ ْ
ِ ﻣﻦَ ﺍﻟﺪﱠﻣْﻊِ ﻣِﻤﱠ ﺎ ﻋَﺮَﻓُ ﻮﺍْ ﻣِ ﻦَ ﺍﻟْﺤَ ﻖﱢ ٬ ﴾ ﻭﺳ ﻤﺎﻋُﻬﻢ ﻟﻠﻤ ﻮﺳ ﻴﻘﻰ ﺳ ﻤﺎﻉٌ ﻻﻩٍ ﻋﺎﺑ ﺚٌ ٬ ﻻ
ﻳﻘﻮﻡُ ﺑﻪ ﺇﻻ ﺍﻟﺠَﻬَﻠﺔُ ﻭﺍﻟﺤﻤﻘﻰ ﻭﺍﻟﺴﱡﻔﻬﺎءُ ﻣﻦ ﺍﻟﻨﺎﺱِ ﴿ ﻭَﻣِ ﻦَ ﺍﻟﻨﱠ ﺎﺱِ ﻣَ ﻦ ﻳَْ
ﺸﺘَﺮِﻱَ ﻟﻬْ ﻮَ
ﻀﻞﱠ ﻋَﻦ ﺳَﺒِﻴﻞِ ﺍﻟﻠﱠﻪِ. ﴾ ﺍﻟْﺤَﺪِﻳﺚِِ ﻟ ُﻴ ِ
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ﻛﻞﱞ ﻳﺒﺤﺚُ ﻋﻦِ ﺍﻟﺴﻌﺎﺩﺓِ ﻭﻟﻜﻦْ
ﻟﻠﻌ ﺎﻟﻢِ ﺍﻹﺳ ﻜﺎﻓﻲﱢ ﻛﺘ ﺎﺏٌ ﺑﻌﻨ ﻮﺍﻥ ) ﻟُﻄْ ﻒُ ﺍﻟﺘ ﺪﺑﻴﺮِ ( ﻭﻫ ﻮ ﻛﺘ ﺎﺏٌ ﺟ ﻢﱡ ﺍﻟﻔﺎﺋ ﺪﺓِ٬
ﺃﺧﱠﺎﺫٌ ﺟﺬﱠﺍﺏٌ ﺟﻼﱠﺏٌ ٬ ﻣ ﺆﺩﱠﻯ ﺍﻟﻜ ﻼﻡِ ﻓﻴ ﻪ ﺍﻟﺒﺤ ﺚُ ﻋ ﻦ ﺍﻟ ﺴﻴﺎﺩﺓِ ﻭﺍﻟ ﺴﻌﺎﺩﺓِ ﻭﺍﻟﺮﱢﻳ ﺎﺩﺓِ٬
ﻓﺈﺫﺍ ﺍﻻﺣﺘﻴ ﺎﻝُ ﻭﺍﻟﻤﻜ ﺮُ ﻭﺍﻟ ﺪﻫﺎءُ ٬ ﻭﺿَ ﺮْﺏٌ ﻣ ﻦ ﺍﻟ ﺴﻴﺎﺳﺔِ ٬ ﻭﺃﻓ ﺎﻧﻴﻦُ ﻣ ﻦ ﺍﻻﻟﺘ ﻮﺍءِ٬
ﻓَﻌًَﻠﻬﺎ ﻛﺜﻴﺮٌ ﻣﻦ ﺍﻟﻤﻠﻮﻙِ ﻭﺍﻟﺮﺅﺳﺎءِ ٬ ﻭﺍﻷﺩﺑﺎءِ ﻭﺍﻟ ﺸﻌﺮﺍءِ ٬ ﻭﺑﻌ ﺾِ ﺍﻟﻌﻠﻤ ﺎءِ ٬ ﻛﻠﱡﻬ ﻢ
ﻻ ﲢﺰﻥ
192
ﻳﺮﻳﺪُ ﺃﻥْ ﻳﻬﺪﺃ ﻭﺃﻥْ ﻳﺮﺗﺎﺡ ٬ ﻭﺃﻥْ ﻳﺤﺼﻞ ﻋﻠﻰ ﻣﻄﻠﻮﺑﻪِ ٬ ﺣﺘﻰ ﺇّﻧﻪُ ﻣ ﻦْ ﻋﻨ ﺎﻭﻳﻦِ ﻫ ﺬﺍ
ﺍﻟﻜﺘﺎﺏِ:
ﻓﻲ ﻟﻄﻒِ ﺍﻟﺘﺪﺑﻴﺮِ ٬ ﺗﺴﻜﻴﺮُ ﺷﻐْﺐٍ ٬ ﻭﺇﺻﻼﺡُ ﻧِﻔ ﺎﺭٍ ﺃﻭ ﺫﺍﺕِ ﺑ ﻴْﻦ ٬ ﻣ ﺎﺫﺍ ﻳﻔﻌ ﻞُ
ﺍﻟﻤﻨﻬﺰﻡُ ﻓﻲ ﻣﻜﺎﺋﺪِ ﺍﻷﻋﺪﺍءِ ٬ ﻣُﻜﺎﻳَ ﺪَﺓُ ﺻ ﻐﻴﺮٍ ﻟﻜﺒﻴ ﺮٍ ٬ ﻓ ﻲ ﺩﻓ ﻊِ ﻣﻜ ﺮﻭﻩٍ ﺑﻘ ﻮﻝٍ ٬ ﻓ ﻲ
ﺩﻓﻊِ ﻣﻜﺮﻭﻩٍ ﺑﻤﻜﺮﻭﻩٍ ٬ ﻓﻲ ﺩﻓﻊِ ﻣﻜﺮﻭﻩٍ ﺑﻠُﻄﻒٍ ٬ ﻓﻲ ﻟُﻄﻒِ ﺍﻟﺘﺪﺑﻴﺮِ ﻓﻲ ﺩﻓﻊِ ﻣﻜ ﺮﻭﻩٍ٬
ﻓﻲ ﻣُﺪﺍﺭﺍﺓِ ﺳﻠﻄﺎﻥٍ ٬ ﻓﻲ ﺍﻻﻧﺘﻘﺎﻡِ ﻣﻦْ ﺳﺎﻟِﺐ ﻣُﻠﻚٍ ٬ ﻓﻲ ﺍﻟﺨﻼﺹِ ﻣﻦْ ﻧِﻘْﻤﺔٍ ﻓﻲ ﺍﻟﻔﺘْ ﻚِ
ﻭﺍﻻﺣﺘﺮﺍﺯِ ﻣﻨُﻪ ﻓﻲ ﺇﻇﻬﺎﺭِ ﺃﻣﺮٍ ﻹﺧﻔﺎءِ ﻏﻴﺮِ ﻩ . ﺇﻟﻰ ﺁﺧﺮِ ﺗﻠﻚ ﺍﻷﺑﻮﺍﺏِ.
ﻭﻭﺟ ﺪﺕُ ﺃﻥﱠ ﺍﻟﺠﻤﻴ ﻊ ﻛﻠﱠﻬ ﻢْ ﻳﺒﺤﺜ ﻮﻥ ﻋ ﻦِ ﺍﻟ ﺴﻌﺎﺩِﺓ ﻭﺍﻻﻃﻤﺌﻨ ﺎﻥِ ٬ ﻭﻟﻜ ﻦْ ﻗﻠﻴ ﻞٌ
ﻣﻨﻬﻢْ ﻣﻦِ ﺍﻫﺘﺪﻯ ﺇﻟﻰ ﺫﻟﻚ ﻭﻭُﻓﱢﻖ ﻟﻨ ْﻴﻠِﻬﺎ . ﻭﺧﺮﺟﺖُ ﻣﻦ ﺍﻟﻜﺘﺎﺏِ ﺑﺜﻼﺙِ ﻓﻮﺍﺋﺪ:
ﺍﻷﻭﻟﻰ : ﺃﻥﱠ ﻣﻦْ ﻟﻢ ﻳﺠﻌﻞِ ﺍﷲ ﻧﺼﺐ ﻋﻴﻨﻴﻪ ٬ ﻋﺎﺩﺕْ ﻓﻮﺍﺋﺪُﻩ ﺧ ﺴﺎﺋِﺮ ﻭﺃﻓﺮﺍﺣُ ﻪ
ﺟﻬُﻢ ﱢﻣﻦْ ﺣَﻴْﺚُ ﻻََ ﻳ ْﻌﻠَﻤُﻮﻥَ . ﴾ ﺴﺘَﺪْﺭِ ُ ﺃﺗ ﺮﺍﺣﺎً ٬ ﻭﺧﻴﺮﺍﺗُﻪ ﻧﻜﺒﺎﺕٍ ﴿ ﺳَﻨَ ْ
ﺍﻟﺜﺎﻧﻴﺔِ : ﺃﻥﱠ ﺍﻟﻄﺮﻕ ﺍﻟﻤﻠﺘﻮﻳﺔ ﺍﻟﺼﱠﻌْﺒﺔ ﺍﻟﺘﻲ ﻳﺴﻌﻰ ﺇﻟﻴﻬﺎ ﻛﺜﻴ ﺮٌ ﻣ ﻦ ﺍﻟﻨ ﺎﺱِ ﻓ ﻲ
ﻏﻴ ﺮِ ﺍﻟ ﺸﺮﻳﻌﺔِ ٬ ﻟﻨﻴ ﻞِ ﺍﻟ ﺴﻌﺎﺩﺓِ ٬ ﻳﺠ ﺪﻭﻧﻬﺎ – ﺑﻄُ ﺮُﻕٍ ﺃﺳ ﻬَﻞَ ﻭﺃﻗ ﺮَﺏَ – ﻓ ﻲ ﻃﺮﻳ ﻖ
ﺍﻟﺸﺮﻉِ ﺍﻟﻤﺤﻤﺪﻱﱢَ ﴿ ٬ ﻭ ﻟَﻮْ ﺃَ ﱠﻧ ُﻬﻢَْ ﻓ َﻌﻠُﻮﺍْ ﻣَﺎ ﻳُﻮﻋَﻈُﻮﻥَ ﺑِﻪَِ ﻟﻜَﺎﻥَ ﺧَﻴْﺮﺍً ﱠﻟ ُﻬﻢْ ﻭَﺃَﺷَ ﺪﱠَ ﺗ ْﺜﺒِﻴﺘ ﺎً
ﺧﻴْﺮَ ﺍﻟﺪﻧﻴﺎ ﻭﺧَ ْﻴﺮَ ﺍﻵﺧﺮﺓِ. ﴾ ﻓﻴﻨﺎﻟﻮﻥَ
ﻈﻨﱡ ﻮﻥ ﺃﻧﻬ ﻢ ﺍﻟﺜﺎﻟﺜ ﺔِ : ﺃﻥﱠ ﺃُﻧﺎﺳ ﺎً ﺫﻫﺒ ﺖْ ﻋﻠ ﻴﻬﻢْ ﺩﻧﻴ ﺎﻫﻢ ﻭﺃﺧ ﺮﺍﻫﻢ ٬ ﻭﻫ ﻢْ ﻳ ُ
ﻳُﺤ ﺴﻨﻮﻥ ﺻُ ﻨﻌﺎً ٬ ﻭﻳﻨ ﺎﻟﻮﻥ ﺳ ﻌﺎﺩﺓً ٬ ﻓﻤ ﺎ ﻇﻔ ﺮُﻭﺍ ﺑﻬ ﺬﻩ ﻭ ﻻ ﺑﺘﻠ ﻚ ٬ ﻭﺍﻟ ﺴﺒﺐُ
ﺳَﻠﻪُ ٬ ﻭﺃﻧﺰﻝ ﺑﻪ ﻛﺘﺒﻪ ٬ ﻭﻫﻲ ﺇﻋﺮﺍﺿُﻬﻢ ﻋﻦ ﺍﻟﻄﺮﻳﻖِ ﺍﻟﺼﺤﻴﺢِ ﺍﻟﺬﻱ ﺑﻌﺚ ﺍﷲُ ﺑﻪ ﺭُ ُ
ﻃﻠﺐُ ﺍﻟﺤﻖﱢ ٬ ﻭﻗﻮﻝُ ﺍﻟﺼﺪْﻕَِ ﴿ ٬ ﺗَﻤﱠﺖَْ ﻛﻠِﻤَﺖَُ ﺭ ﱢﺑﻚَ ﺻِﺪْﻗﺎًَ ﻭﻋَﺪْﻻً ﻻﱠُ ﻣﺒَ ﱢﺪﻝِِ ﻟ َﻜﻠِﻤَﺎﺗِﻪِ. ﴾
ﻛﺎﻥ ﺃﺣﺪُ ﺍﻟﻮﺯﺭﺍءِ ﻓﻲ ﻟﻬﻮﻩِ ﻭﻃﺮﺑِﻪ ٬ ﻓﺄﺻﺎﺑﻪ ﻏﻢﱞ ﻛ ﺎﺗِ ﻢٌ ٬ ﻭﻫ ﻢﱞ ﺟ ﺎﺛِﻢٌ ﻓ ﺼﺮﺥ
:
ﻓﻬ ﺬﺍ ﺍﻟﻌ ﻴﺶُ ﻣ ﺎ ﻻ ﺧﻴ ﺮ ﺃﻻ ﻣ ﻮﺕٌ ﻳُﺒ ﺎﻉُ ﻓﺄﺷ ﺘﺮِﻳﻪِ
ﻓﻴ ﻪِﻪِ
ﻭﺩﺩﺕُ ﻟ ﻮ ﺃ ﻧﻨ ﻲ ﻣﻤﱠ ﺎ ﻳﻠﻴِ ﺇﺫﺍ ﺃﺑ ﺼﺮﺕُ ﻗﺒ ﺮﺍً ﻣ ﻦ
ﺗ ﺼﺪﱠﻕ ﺑﺎﻟﻮﻓ ﺎﺓِ ﻋﻠ ﻰ ﺲﺪٍ ﺑﻌﻴ
ﺃﻻ ﺭﺣِ ﻢ ﺍﻟﻤﻬ ﻴﻤﻦُ ﻧﻔْ
ﺃﺧﻴ ﻪِ
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» ﻓﻠﻴُﻜِْﺜﺮِ ﺍﻟﺪﱡﻋﺎء ﻓﻲ ﺍﻟﺮﱠﺧﺎءِ : ﺃﻱْ ﻓﻲ ﺣﺎﻝِ ﺍﻟﺮﱠﻓﺎﻫﻴ ﺔِ ﻭﺍﻷﻣ ﻦِ ﻭﺍﻟﻌﺎﻓﻴ ﺔِ ؛ ﻷ ﱠ
ﻥ
ِ ﻣﻦْ ﺳﻤﺔِ ﺍﻟﻤﺆﻣﻦِ ﺍﻟﺸﺎﻛﺮِ ﺍﻟﺤﺎﺯﻡِ ٬ ﺃﻥْ ﻳﺮِﻳﺶ ﺍﻟﺸﻬﻢ ﻗﺒﻞ ﺍﻟﺮﻣْ ﻲ ٬ ﻭﻳﻠﺘﺠ ﺊ ﺇﻟ ﻰ ﺍﷲِ
ﻗﺒْﻞ ﺍﻻﺿﻄﺮﺍﺭِ ٬ ﺑﺨﻼﻑِ ﺍﻟﻜﺎﻓﺮِ ﺍﻟﺸﱠﻘﻲﱢ ﻭﺍﻟﻤﺆﻣﻦِ ﺍﻟﻐﺒﻲﱢ ﴿ ﻭَﺇِﺫَﺍَ ﻣﺲﱠ ﺍ ْﻟﺈِﻧﺴَﺎﻥَ ﺿُ ﺮﱞ
ﻻ ﲢﺰﻥ
193
ﺴﻲَ ﻣَ ﺎ ﻛَ ﺎﻥَ ﻳَ ﺪْﻋُﻮِ ﺇَﻟﻴْ ﻪِ ﻣِ ﻦَ ﻗﺒْ ﻞُﺧ ﱠﻮﻟَ ﻪُ ﻧِﻌْﻤَ ﺔً ﱢﻣﻨْ ﻪُ ﻧَِ
َ ﺩﻋَ ﺎَ ﺭﺑﱠ ﻪُ ﻣُﻨِﻴﺒ ﺎًِ ﺇَﻟﻴْ ﻪِ ﺛُ ﻢﱠ ﺇِﺫَﺍَ
ﺟ َﻌﻞَِ ﻟﻠﱠﻪِ ﺃَﻧﺪَﺍﺩﺍً. ﴾ ﻭَ َ
ﻓﺘﻌ ﻴﱠﻦ ﻋﻠ ﻰ ﻣ ﻦْ ﻳﺮﻳ ﺪُ ﺍﻟﻨﺠ ﺎﺓَ ﻣِ ﻦْ ﻭﺭﻃ ﺎﺕِ ﺍﻟ ﺸﱠﺪﺍﺋﺪِ ﻭﺍﻟﻐُﻤ ﻮﻡِ ٬ ﺃﻥْ ﻻ ﻳﻔﻌ ﻞ
ﺑﻘﻠﺒ ﻪِِ ﻭﻟ ﺴﺎﻧِﻪ ﻋ ﻦِ ﺍﻟﺘﱠ ﻮﺟﱡ ﻪِ ﺇﻟ ﻰ ﺣ ﻀﺮﺓِ ﺍﻟﺤ ﻖﱢ – ﺗﻘّ ﺪﺱَ – ﺑﺎﻟﺤﻤْ ﺪِ ﻭﺍﻻﺑﺘﻬ ﺎﻝِ ﺇﻟﻴ ﻪ
ﻭﺍﻟﺜﱠﻨﺎء ﻋﻠﻴﻪ ٬ ﺇﺫ ﺍﻟﻤﺮﺍﺩ ﺑﺎﻟﺪﻋﺎء ﻓﻲ ﺍﻟﺮﺧ ﺎء – ﻛﻤ ﺎ ﻗﺎﻟ ﻪ ﺍﻹﻣ ﺎﻡ ﺍﻟﺤﻠﻴﻤ ﻲ – ﺩﻋ ﺎء
ﺍﻟﺜﻨ ﺎءِ ﻭﺍﻟ ﺸﱡﻜﺮِ ﻭﺍﻻﻋﺘ ﺮﺍﻑِ ﺑ ﺎﻟﻤِﻨﻦ ٬ ﻭﺳ ﺆﺍﻝِ ﺍﻟﺘﻮﻓﻴ ﻖِ ﻭﺍﻟﻤﻌﻮﻧ ﺔِ ﻭﺍﻟﺘﱠﺄﻳﻴ ﺪِ.
ﻭﺍﻻﺳﺘﻐﻔﺎﺭِ ﻟﻌﻮﺍﺭﺽِ ﺍﻟﺘﱠﻘﺼﻴﺮِ ٬ ﻓﺈﻥﱠ ﺍﻟﻌﺒ ﺪ – ﻭﺇﻥْ ﺟﻬِ ﺪ – ﻟ ﻢ ﻳُ ﻮﻑﱢ ﻣ ﺎ ﻋﻠﻴ ﻪِ ﻣ ﻦْ
ﺤ ِﺘﻪِ ﻭﻓﺮﺍﻏِ ﻪ ﺣﻘﻮﻕِ ﺍﷲ ﺑﺘﻤﺎﻣِﻬﺎ ٬ ﻭﻣﻦْ ﻏﻔﻞ ﻋﻦْ ﺫﻟﻚ ٬ ﻭﻟﻢ ﻳُﻼﺣﻈْﻪ ﻓ ﻲ ﺯَﻣَ ﻦِ ﺻِ ﱠ
ﺨﻠِ ﺼِﻴﻦَﻋﻮُﺍ ﺍﻟﻠﱠ ﻪَ ﻣُ ْ ﻭﺃ ْﻣ ِﻨﻪِ ٬ ﻓﻘﺪْ ﺻﺪﻕَ ﻋﻠﻴﻪ ﻗﻮﻟُﻪ ﺗﻌﺎﻟﻰَ ﴿ : ﻓﺈِﺫَﺍَ ﺭ ِﻛﺒُﻮﺍ ﻓِﻲ ﺍﻟْ ُﻔ ْﻠﻚَِ ﺩ َ
ﻟَﻪُ ﺍﻟﺪﱢﻳﻦََ ﻓﻠَﻤﱠﺎ ﻧَﺠﱠﺎﻫُ ﻢِْ ﺇﻟَﻰ ﺍ ْﻟﺒَﺮﱢ ﺇِﺫَﺍُ ﻫﻢْ ﻳُﺸْ ِﺮﻛُﻮﻥَ. « ﴾
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ﻧﻌﻴﻢٌ ﻭﺟﺤﻴﻢٌ
ﻧﺸﺮﺕْ ﺍﻟﺼﺤﻒُ ﺍﻟﻌﺎﻟﻤﻴﺔُ ﺧﺒ ﺮﺍً ﻋ ﻦ ﺍﻧﺘﺤ ﺎﺭِ ﺭﺋ ﻴﺲِ ﻭﺯﺭﺍءِ ﻓﺮﻧ ﺴﺎ ﻓ ﻲ ﺣُﻜِ ﻢ
ﺍﻟﺮﺋﻴﺲِ ﻣﻴﺘﺮﺍﻥ ٬ ﻭﺍﻟﺴﺒﺐُ ﻓﻲ ﺫﻟﻚ ﺃﻥﱠ ﺑﻌﺾ ﺍﻟﺼﺤﻒِ ﺍﻟﻔﺮﻧﺴﻴﺔ ﺷﻨﱠﺖْ ﻋﻠﻴﻪِ ﻏ ﺎﺭﺓً
ﻣﻦ ﺍﻟﻨ ْﻘﺪِ ﻭﺍﻟﺸﺘْﻢِ ﻭﺍﻟﺘﱠﺠﺮﻳﺢِ ٬ ﻓﻠﻢْ ﻳﺠﺪْ ﻫﺬﺍ ﺍﻟﻤﺴﻜﻴﻦُ ﺇﻳﻤﺎﻧﺎً ﻭﻻ ﺳ ﻜﻴﻨﺔً ﻭﻻ ﺍﺳ ﺘﻘﺮﺍﺭﺍً
ﻳﻌﻮﺩُ ﺇﻟﻴﻪ ٬ ﻭﻟﻢ ﻳﺠﺪْ ﻣﻦْ ﻳﺮﻛﻦُ ﺇﻟﻴﻪ ٬ ﻓﺒﺎﺩﺭ ﻓﺄﺯْﻫَﻖَ ﺭُﻭﺣَﻪ.
ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﻟﻤﺴﻜﻴﻦ ﺍﻟﺬﻱ ﺃﻗﺪﻡ ﻋﻠ ﻰ ﺍﻻﻧﺘﺤ ﺎﺭِ ﻟ ﻢ ﻳﻬﺘ ﺪِ ﺑﺎﻟﻬﺪﺍﻳ ﺔِ ﺍﻟ ﱠﺮﺑّﺎﻧﻴﱠ ﺔِ
ﻤﻜُﺮُﻭﻥَ ﴾ ﻭﻗﻮﻟِ ﻪ ﺳ ﺒﺤﺎﻧﻪ﴿ : ﺿﻴْﻖٍ ﻣﱢﻤﱠﺎ ﻳَ ْ ﺍﻟﻤﺘﻤﺜﱠﻠﺔِ ﻓﻲ ﻗﻮِﻟﻪِ ﺳﺒﺤﺎﻧﻪ ﴿ : ﻭَﻻََ ﺗﻚُ ﻓِﻲَ
ﻟَ ﻦ ﻳَ ﻀُﺮﱡﻭ ُﻛﻢْ ﺇِﻻﱠ ﺃَﺫًﻯ ٬ ﴾ ﻭﻗﻮﻟ ﻪ ﴿ : ﻭَﺍﺻْ ﺒِﺮَْ
ﻋﻠَ ﻰ ﻣَ ﺎَ ﻳﻘُﻮﻟُ ﻮﻥَ ﻭَﺍﻫْﺠُ ﺮْ ُﻫﻢْ ﻫَﺠْ ﺮﺍً
ﺟَﻤِﻴﻼً ٬ ﴾ ﻷﻥﱠ ﺍﻟﺮﺟﻞ ﻓَﻘَﺪَ ﻣﻔﺘﺎﺡ ﺍﻟﻬﺪﺍﻳﺔِ ٬ ﻭﻃﺮﻳﻖ ﺍﻟ ﺴﱠﺪﺍﺩِ ﻭﺳ ﺒﻴﻞ ﺍﻟﺮﱠﺷ ﺎﺩِ ﴿ : ﻣَ ﻦ
ﻀِﻠﻞِ ﺍﻟﻠّﻪَُ ﻓﻼَ ﻫَﺎﺩِﻱَ ﻟَﻪُ. ﴾
ﻳُ ْ
ﺇﻥﱠ ﻣ ﻦْ ﻭﺻ ﺎﻳﺎ ﺍﻵﺧ ﺮﻳﻦ ﻟﻜ ﻞﱢُ ﻣﺜْﻘ ﻞٍ ﺑ ﺎﻟﻬﻢﱢ ﻭﺍﻟﺤ ﺰﻥِ ٬ ﺃﻥْ ﻳ ﺄﻣﺮﻭﻩ ﺑ ﺎﻟﺠﻠﻮﺱِ
ﻋﻠﻰ ﺿﻔﺎﻑِ ﺍﻟﻨﻬﺮِ ٬ ﻭﻳﺴﺘﻤﺘﻊ ﺑﺎﻟﻤﻮﺳﻴﻘﻰ ٬ ﻭﻳﻠﻌﺐ ﺍﻟ ﱠﻨﺮْﺩ ٬ ﻭﻳﺘﺰﻟﱠﺞ ﻋﻠﻰ ﺍﻟﺜْﻠﺞِ.
ﻟﻜ ﻦْ ﻭﺻ ﺎﻳﺎ ﺃﻫ ﻞ ﺍﻹﺳ ﻼﻡِ ٬ ﻭﺃﻫ ﻞَ ﺍﻟﻌﺒﻮﺩﻳﱠ ﺔِ ﺍﻟﺤﻘﱠ ﺔِ : ﺟﻠ ﺴﺔٌ ﺑ ﻴ ﻦ ﺍﻷﺫﺍﻥِ
ﻭﺍﻹﻗﺎﻣِﺔ ﻓ ﻲ ﺭﻭﺿ ﺔٍ ﻣ ﻦْ ﺭﻳ ﺎﺽِ ﺍﻟﺠﻨﱠ ﺔِ ٬ ﻭﻫﺘ ﺎﻑٌ ﺑ ﺬِﻛﺮِ ﺍﻟﻮﺍﺣ ﺪ ﺍﻷﺣ ﺪِ ٬ ﻭﺗ ﺴﻠﻴﻢٌ
ﺑﺎﻟﻘﻀﺎءِ ﻭﺍﻟﻘﺪﺭِ ٬ ﻭﺭﺿﺎً ﺑﻤﺎ ﻗﺴﻢ ﺍﷲُ ٬ ﻭﺗﺆﻛﱡﻞٌ ﻋﻠﻰ ﺍﷲِ ﺟﻞﱠ ﻭﻋﻼ.
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﴿ ﺃَﻟَﻢْ ﻧَﺸْ َﺮﺡْ ﻟَﻚَ ﺻَﺪْﺭَﻙَ ﴾
ﻻ ﲢﺰﻥ
194
َ ﻧﺰَﻝَ ﻫ ﺬﺍ ﺍﻟﻜ ﻼﻡُ ﻋﻠ ﻰ ﺭﺳ ﻮﻝِ ﺍﷲِ r ﻓﺘﺤﻘﱠﻘ ﺖْ ﻓﻴ ﻪ ﻫ ﺬﻩِ ﺍﻟﻜﻠﻤ ﺔُ ٬ ﻓﻜ ﺎﻥ ﺳ ﻬﻞ
ﺍﻟﺨﺎﻃﺮِ ٬ ﻣﻨﺸﺮﺡ ﺍﻟﺼﺪﺭِ ٬ ﻣﺘﻔ ﺎﺋﻼً ٬ ﺟﻴﱠ ﺎﺵَ ﺍﻟﻔ ﺆﺍﺩِ ٬ ﺣ ﻲﱠ ﺍﻟﻌﺎﻃﻔ ﺔِ ٬ ﻣﻴ ﺴﱠﺮﺍً ﻓ ﻲ
ﺃﻣ ﻮﺭِﻩِ ٬ ﻗﺮﻳﺒ ﺎً ﻣ ﻦ ﺍﻟﻘﻠ ﻮﺏِ ٬ ﺑ ﺴﻴﻄﺎً ﻓ ﻲ ﻋﻈﻤ ﺔٍ ٬ ﺩﺍﻧﻴ ﺎً ﻣ ﻦ ﺍﻟﻨ ﺎﺱِ ﻓ ﻲ ﻫﻴﺒ ﺔٍ٬
ﺨﻠُﻖِ ٬ ﻃﻠْ ﻖَ ﻣﺘﺒﺴﻤﺎً ﻓﻲ ﻭﻗﺎﺭٍ ٬ ﻣﺘﺤﺒﺒﺎُ ﻓﻲ ﺳﻤﻮﱟ ٬ ﻣﺄﻟﻮﻓﺎً ﻟﻠﺤﺎﺿﺮ ﻭﺍﻟﺒﺎﺩﻱ ٬ ﺟﻢﱠ ﺍﻟ ُ
ﺍﻟﻤُﺤﻴﱠﺎ ٬ ﻣﺸﺮﻕ ﺍﻟﻄﻠْﻌﺔِ ٬ ﻏﺰﻳﺮ ﺍﻟﺤﻴﺎءِ ٬ ﻳﻬﺶﱡ ﻟﻠﺪﱡﻋﺎﺑﺔِ ٬ ﻭﻳََﺒﺶﱡ ﻟﻠﻘ ﺎﺩِﻡ ٬ ﻣ ﺴﺮﻭﺭﺍً
ﺑﻌﻄﺎءِ ﺍﷲِ ٬ ﺟﺬِﻻُ ﺑﺎﻟﻬِﺒﺎﺕِ ﺍﻟﺮﱠﺑﺎﻧﱠﻴﺔِ ٬ ﻻ ﻳﻌﺘﺮﻳﻪ ﺍﻟﻴﺄﺱُ ٬ ﻭﻻ ﻳﻌﺮﻑُ ﺍﻹﺣﺒﺎﻁ ٬ ﻭﻻ
ﺨﺬِﻳﻞِ ٬ ﻭﻻ ﻳﻌﺘﺮﻑُ ﺑ ﺎﻟﻘﻨﻮﻁِ ٬ ﻭﻳُﻌﺠﺒُﻪ ﺍﻟﻔ ﺄﻝُ ﺍﻟﺤ ﺴﻦُ ٬ ﻭﻳﻜ ﺮﻩُ ﺍﻟﺘﱠﻌﻤﱡ ﻖ ﻳﺨﻠﺪُ ﺇﻟﻰ ﺍﻟﺘﱠ ْ
ﻭﺍﻟﺘﱠ ﺸﺪﱡﻕ ٬ ﻭﺍﻟﺘﱠﻔﻴْﻬُ ﻖ ﻭﺍﻟﺘﱠﻜﻠﱡ ﻒ ﻭﺍﻟﺘﱠﻨﻄﱡ ﻊ ؛ ﻷﻧ ﻪُ ﺻ ﺎﺣﺐُ ﺭﺳ ﺎﻟﺔٍ ٬ ﻭﺣﺎﻣ ﻞُ ﻣﺒ ﺪﺃ٬
ﻭﻗ ﺪﻭﺓُ ﺃُﻣﱠ ﺔٍ ٬ ﻭﺃُﺳ ﻮﺓُ ﺃﺟﻴ ﺎﻝٍ ٬ ﻭﻣﻌﻠﱢ ﻢُ ﺷ ﻌﻮﺏٍ ٬ ﻭﺭﺏﱡ ﺃﺳ ﺮﺓٍ ٬ ﻭﺭﺟُ ﻞُ ﻣﺠﺘﻤ ﻊٍ٬
ﻭﻛﻨْﺰ ﻣُﺜُﻞٍ ٬ ﻭﻣَﺠْ َﻤﻊُ ﻓﻀﺎﺋﻞ ٬ ﻭ ﺑﺤﺮُ ﻋﻄﺎﻳﺎ ٬ ﻭﻣﺸﺮِﻕُ ﻧﻮﺭٍ.
ﺇﻧ ﻪ ﺑﺎﺧﺘ ﺼﺎﺭٍ : ﻣﻴ ﺴﺮٌ ﻟﻠﻴُ ﺴﺮﻯ ٬ ٬ ﻭﺇﻧ ﻪ ﺑﺈﻳﺠ ﺎﺯٍَ ﴿ ﻭﻳَ ﻀَﻊُ ﻋَْ ﻨ ُﻬﻢِْ ﺇﺻْ ﺮَ ُﻫﻢْ
ﻋﻠَ ْﻴ ِﻬﻢْ ﴾ ﺃﻭ ﺑﻌﺒﺎﺭﺓٍ ﺃﺧﺮﻯ ﴿ : ﺭَﺣْﻤَﺔً ﱢﻟﻠْﻌَ ﺎﻟَﻤِﻴﻦَ ﴾ ﻭﻛﻔ ﻰ!! ﻭَﺍ َﻷﻏْﻼَﻝَ ﺍﻟﱠﺘِﻲ ﻛَﺎﻧَﺖَْ
﴿ ﺷَﺎﻫِﺪﺍً ﻭَﻣُﺒَﺸﱢﺮﺍًَ ﻭﻧَﺬِﻳﺮﺍً { 45 } ﻭَﺩَﺍﻋِﻴﺎًِ ﺇﻟَﻰ ﺍﻟﻠﱠﻪِِ ﺑﺈِ ْﺫﻧِﻪِ ﻭَﺳِﺮَﺍﺟﺎً ﱡﻣﻨِﻴﺮﺍً. ﴾
ﺇﻥﱠ ﻣﻤﺎ ﻳُﻌﺎﺭﺽُ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻤﻴﺴﱠﺮﺓ ﺍﻟ ﺴﻬﻠﺔ : ﺗﻨﻄﱡ ﻊُ ﺍﻟﺨ ﻮﺍﺭﺝِ ٬ ﻭﺗﺰﻧ ﺪُﻕُ ﺃﻫ ﻞِ
ﺍﻟﻤﻨﻄ ﻖِ ﻋﺒﻴ ﺪِ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﺍﻧﺤ ﺮﺍﻑُ ﻣﺮﺗﺰﻗ ﺔِ ﺍﻷﻓﻜ ﺎﺭ َ ﴿ ﻓﻬَ ﺪَﻯ ﺍﻟﻠّ ﻪُ ﺍﻟﱠ ﺬِﻳﻦَ ﺁﻣَﻨُ ﻮﺍْ ﻟِﻤَ ﺎ
ﺴ َﺘﻘِﻴﻢٍ . ﴾
ﺧﺘَﻠَﻔُﻮﺍْ ﻓِﻴﻪِِ ﻣﻦَ ﺍﻟْﺤَﻖﱢ ﺑِﺈِ ﺫْﻧِﻪِ ﻭَﺍﻟﻠّﻪَُ ﻳﻬْﺪِﻱ ﻣَﻦ ﻳَﺸَﺎءُِ ﺇﻟَﻰ ﺻِﺮَﺍﻁٍ ﻣﱡ ْ ﺍ ْ
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ﻣﻔﻬﻮﻡُ ﺍﻟﺤﻴﺎﺓِ ﺍﻟﻄﱠﻴﱢﺒﺔِ
ﻳﻘﻮﻝُ ﺃﺣﺪُ ﺃﺫﻛﻴﺎءِ ﺍﻹﻧﻜﻠﻴ ﺰِ : ﺑﺈﻣﻜﺎﻧ ﻚ ﻭﺃﻧ ﺖ ﻓ ﻲ ﺍﻟ ﺴﺠﻦِ ﻣ ﻦْ ﻭﺭﺍءِ ﺍﻟﻘ ﻀﺒﺎ ِ
ﻥ
ﺍﻟﺤﺪﻳﺪﻳ ﺔِ ﺃﻥْ ﺗﻨﻈُ ﺮَ ﺇﻟ ﻰ ﺍﻷُﻓُ ﻖِ ٬ ﻭﺃﻥْ ﺗُﺨْ ﺮِﺝ ﺯﻫ ﺮﺓً ﻣ ﻦْ ﺟﻴﺒِ ﻚ ﻓﺘ ﺸُﻤﱠﻬﺎ ﻭﺗﺒﺘ ﺴﻢ٬
ﺼﺮِ ﻋﻠﻰ ﺍﻟﺪﻳﺒﺎﺝ ﻭﺍﻟﺤﺮﻳ ﺮِ ٬ ﺃﻥْ ﺗﺤﺘ ﺪﱠ ﻭﺃﻥْ ﻭﺃﻧﺖ ﻣﻜﺎﻧﻚ ٬ ﻭﺑﺈﻣﻜﺎﻧِﻚ ﻭﺃﻧﺖ ﻓﻲ ﺍﻟﻘ ْ
ﺗﻐﻀﺐ ﻭﺃﻥْ ﺗﺜﻮﺭ ﺳﺎﺧﻄﺎً ﻣﻦْ ﺑﻴﺘِﻚ ﻭﺃﺳﺮﺗِﻚ ﻭﺃﻣﻮﺍﻟِﻚ.
ﺇﺫﻥْ ﺍﻟﺴﻌﺎﺩﺓُ ﻟﻴﺴﺖْ ﻓﻲ ﺍﻟﺰﻣﺎﻥِ ﻭﻻ ﻓﻲ ﺍﻟﻤﻜﺎﻥِ ٬ ﻭﻟﻜﻨﱠﻬ ﺎ ﻓ ﻲ ﺍﻹﻳﻤ ﺎﻥِ ٬ ﻭﻓ ﻲ
ﻃﺎﻋﺔِ ﺍﻟ َﺪﻳﱠ ﺎﻥِ ٬ ﻭﻓﻲ ﺍﻟﻘﻠﺐِ . ﻭﺍﻟﻘﻠ ﺐُ ﻣﺤ ﻞﱡ ﻧﻈ ﺮِ ﺍﻟ ﺮﱠﺏﱠ ٬ ﻓ ﺈﺫﺍ ﺍﺳ ﺘﻘﺮﱠ ﺍﻟﻴﻘ ﻴﻦُ ﻓﻴ ﻪ٬
ﺍﻧﺒﻌﺜ ﺖِ ﺍﻟ ﺴﻌﺎﺩﺓُ ٬ ﻓﺄﺿ ﻔﺖْ ﻋﻠ ﻰ ﺍﻟ ﺮﻭﺡ ﻭﻋﻠ ﻰ ﺍﻟ ﻨﻔﺲِ ﺍﻧ ﺸﺮﺍﺣﺎً ﻭﺍﺭﺗﻴﺎﺣ ﺎً ٬ ﺛ ﻢﱠ
ﻓﺎﺿﺖْ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ٬ ﻓﺼﺎﺭﺕْ ﻋﻠﻰ ﺍﻟﻈﱢ ﺮﺍﺏِ ﻭﺑﻄﻮﻥِ ﺍﻷﻭﺩﻳﺔ ﻭ ﻣﻨﺎﺑﺖِ ﺍﻟﺸﺠﺮِ.
ﺃﺣﻤ ﺪُ ﺑ ﻦُ ﺣﻨﺒ ﻞ ﻋ ﺎﺵ ﺳ ﻌﻴﺪﺍً ٬ ﻭﻛ ﺎﻥ ﺛﻮﺑُ ﻪ ﺃﺑ ﻴﺾ ﻣﺮﻗﱠﻌ ﺎً ٬ ﻳﺨﻴﻄُ ﻪ ﺑﻴ ﺪِﻩِ٬
ﺨ ْﺒﺰِ ﻣﻊ ﺍﻟﺰﻳﺖِ ٬ ﻭﺑﻘﻲ ﻭﻋﻨﺪﻩُ ﺛﻼﺙُ ﻏُﺮﻑٍ ﻣﻦْ ﻃﻴﻦٍ ﻳﺴﻜُﻨﻬﺎ ٬ ﻭﻻ ﻳﺠﺪُ ﺇﻻ ﻛِﺴﺮَ ﺍﻟ ُ
ﺣﺬﺍﺅﻩ – ﻛﻤﺎ ﻗﺎﻝ ﺍﻟﻤﺘﺮﺟﻤﻮﻥ ﻋﻨﻪُ – ﺳﺒﻊ ﻋﺸﺮﺓ ﺳ ﻨﺔً ﻳﺮﻗﱢﻌﻬ ﺎ ﻭﻳﺨﻴﻄُﻬ ﺎ ٬ ﻭﻳﺄﻛ ﻞُ
ﻻ ﲢﺰﻥ
195
ﺍﻟﻠﺤﻢ ﻓ ﻲ ﺷ ﻬﺮٍ ﻣ ﺮﱠﺓً ﻭﻳ ﺼﻮﻡُ ﻏﺎﻟ ﺐ ﺍﻷﻳ ﺎﻡِ ٬ ﻳ ﺬﺭﻉُ ﺍﻟ ﺪﻧﻴﺎ ﺫﻫﺎﺑ ﺎً ﻭﺇﻳﺎﺑ ﺎً ﻓ ﻲ ﻃﻠَِ
ﺐ
ﺍﻟﺤﺪﻳﺚِ ٬ ﻭﻣﻊ ﺫﻟﻚ ﻭﺟﺪ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻬﺪﻭء ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ؛ ﻷﻧﻪُ ﺛﺎﺑﺖُ ﺍﻟﻘ ﺪﻡ
٬ ﻣﺮﻓﻮﻉُ ﺍﻟﻬﺎﻣﺔِ ٬ ﻋﺎﺭﻑٌ ﺑﻤﺼﻴﺮِﻩ ٬ ﻃﺎﻟﺐٌ ﻟﺜﻮﺍﺏٍ ٬ ﺳﺎﻉٍ ﻷﺟﺮٍ ٬ ﻋﺎﻣﻞٌ ﻵﺧﺮﺓٍ٬
ﺭﺍﻏﺐٌ ﻓﻲ ﺟﱠﻨﺔٍ.
ﻭﻛ ﺎﻥ ﺍﻟﺨﻠﻔ ﺎءُ ﻓ ﻲ ﻋﻬ ﺪِﻩ – ﺍﻟ ﺬﻳﻦ ﺣﻜﻤ ﻮﺍ ﺍﻟ ﺪﻧﻴﺎ – ﺍﻟﻤ ﺄﻣﻮﻥُ ٬ ﻭﺍﻟﻮﺍ ﺛ ﻖُ٬
ﻭﺍﻟﻤﻌﺘﺼﻢُ ٬ ﻭﺍﻟﻤﺘﻮﻛﻞُ ﻋﻨﺪﻫﻢ ﺍﻟﻘﺼﻮﺭُ ﻭﺍﻟﺪﱡﻭﺭُ ﻭﺍﻟﺬﻫﺐُ ﻭﺍﻟﻔﻀﺔُ ﻭﺍﻟﺒﻨﻮﺩُ ﻭﺍﻟﺠﻨ ﻮﺩُ
٬ ﻭﺍﻷﻋ ﻼﻡُ ﻭﺍﻷﻭﺳ ﻤﺔُ ﻭﺍﻟ ﺸﺎﺭﺍﺕُ ﻭﺍﻟﻌﻘ ﺎﺭﺍﺕُ ٬ ﻭﻣﻌﻬ ﻢْ ﻣ ﺎ ﻳ ﺸﺘﻬﻮﻥ ٬ ﻭﻣ ﻊ ﺫﻟ ﻚ
ﻋﺎﺷُﻮﺍ ﻓﻲَ ﻛ َﺪﺭٍ ٬ ﻭﻗَﻀَﻮْﺍ ﺣﻴ ﺎﺗَﻬﻢ ﻓ ﻲ ﻫ ﻢﱟ ﻭﻏ ﻢﱟ ٬ ﻭﻓ ﻲ ﻗﻼﻗ ﻞ ﻭﺣ ﺮﻭﺏٍ ﻭﺛ ﻮﺭﺍﺕٍ
ﻭﺷَﻐَﺐٍ ﻭﺿﺠﻴﺞٍ ٬ ﻭﺑﻌﻀُ ﻬﻢ ﻛﺎﻥ ﻳﺘﺄﻭﱠﻩُ ﻓﻲ ﺳﻜﺮﺍﺕِ ﺍﻟﻤﻮﺕِ ﻧﺎﺩﻣﺎً ﻋﻠ ﻰ ﻣ ﺎ ﻓ ﺮﱠﻁ٬
ﻭﻋﻠﻰ ﻣﺎ ﻓﻌﻞ ﻓﻲ ﺟﻨﺐِ ﺍﷲِ.
ﺍﺑﻦُ ﺗﻴﻤﻴﺔ ﺷﻴﺦُ ﺍﻹﺳﻼﻡِ ٬ ﻻ ﺃﻫﻞ ﻭﻻ ﺩﺍﺭ ﻭﻻ ﺃﺳ ﺮﺓ ﻭﻻ ﻣ ﺎﻝ ﻭﻻ ﻣﻨ ﺼﺐ٬
ﻋﻨﺪﻩُ ﻏﺮﻓﺔٌ ﺑﺠﺎﻧﺐِ ﺟﺎﻣﻊِ ﺑﻨﻲ ﺃﻣﻴﺔ ﻳ ﺴﻜﻨُﻬﺎ ٬ ﻭﻟ ﻪُ ﺭﻏﻴ ﻒٌ ﻓ ﻲ ﺍﻟﻴ ﻮﻡِ ٬ ﻭﻟ ﻪ ﺛﻮﺑ ﺎﻥِ
ﻳﻐﻴﱢﺮ ﻫﺬﺍ ﺑﻬﺬﺍ ٬ ﻭﻳﻨ ﺎﻡُ ﺃﺣﻴﺎﻧ ﺎً ﻓ ﻲ ﺍﻟﻤ ﺴﺠﺪِ ٬ ﻭﻟﻜ ﻦْ ﻛﻤ ﺎ ﻭَﺻَ ﻒ ﻧﻔ ﺴﻪ : ﺟ ﱠﻨﺘُ ﻪ ﻓ ﻲ
ﺧﻠْ ﻮﺓٌ ٬ ﻭﺇﺧﺮﺍﺟ ﻪُ ﻣ ﻦْ ﺑﻠ ﺪِﻩِ ﺳ ﻴﺎﺣﺔٌ ؛ ﻷﻥ ﺷ ﺠﺮﺓ ﺻﺪﺭِﻩ ٬ ﻭﻗ ْﺘﻠُﻪ ﺷﻬﺎﺩﺓٌ ٬ ﻭﺳ ﺠْﻨﻪِ
ﺍﻹﻳﻤﺎﻥِ ﻓﻲ ﻗﻠﺒِﻪِ ﺍﺳﺘﻘﺎﻣﺖْ ﻋﻠ ﻰ ﺳُ ﻮﻗِﻬﺎ ٬ ﺗُ ﺆﺗﻲ ﺃُ ُﻛﻠَﻬ ﺎ ﻛ ﻞﱠ ﺣ ﻴﻦٍ ﺑ ﺈﺫﻥِ ﺭﺑﱢﻬ ﺎ ﻳﻤُ ﺪﱡﻫﺎ
ﻋﻠَ ﻰ ﻧُ ﻮﺭٍَ ﻳﻬْ ﺪِﻱ ﺍﻟﻠﱠ ﻪُ ﺯﻳﺖُ ﺍﻟﻌﻨﺎﻳﺔِ ﺍﻟﺮﺑﺎﻧﻴﺔِ ﴿ ٬ ﻳُ ﻀِﻲءَُ ﻭﻟَﻮْ ﻟَ ﻢْ ﺗَﻤْﺴَ ﺴْﻪُ ﻧَ ﺎﺭٌ ﻧﱡ ﻮﺭٌَ
ِ ﻟﻨُ ﻮﺭِﻩِ ﻣَ ﻦ ﻳَ ﺸَﺎءُ ﴿ ٬ ﴾ ﻛَﻔﱠ ﺮَ ﻋَْ ﻨ ُﻬﻢْ ﺳَ ﱢﻴﺌَﺎ ِﺗ ِﻬﻢْ ﻭََﺃﺻْ ﻠَﺢَ ﺑَ ﺎَﻟ ُﻬﻢْ ﴿ ٬ ﴾ ﻭَﺍﻟﱠ ﺬِﻳﻦَ ﺍ ْﻫﺘََ ﺪﻭْﺍ
ﺯَﺍﺩَ ُﻫﻢْ ﻫُﺪًﻯ ﻭَﺁﺗَﺎﻫُﻢَْ ﺗﻘْﻮﺍ ُﻫﻢْ َ ﴿ ٬ ﴾ ﺗﻌْ ِﺮﻑُ ﻓِﻲ ﻭُﺟُﻮ ِﻫ ِﻬﻢَْ ﻧﻀْﺮَ ﺓَ ﺍﻟ ﱠﻨﻌِﻴﻢِ. ﴾
ﺧﺮﺝ ﺃﺑﻮ ﺫﺭﱟ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻭﺃﺭﺿﺎﻩُ ﺇﻟ ﻰ ﺍﻟﺮﱠﺑ ﺬﺓِ ٬ ﻓﻨ ﺼﺐ ﺧﻴﻤﺘ ﻪُ ﻫﻨ ﺎﻙَ٬
ﻭﺃﺗﻰ ﺑﺎﻣﺮﺃﺗِﻪ ﻭﺑﻨﺎ ِﺗﻪِ ٬ ﻓﻜﺎﻥ ﻳﺼﻮﻡُ ﻛﺜﻴﺮﺍً ﻣﻦ ﺍﻷﻳﺎﻡِ ٬ ﻳﺬ ُﻛﺮُ ﻣﻮﻻﻩُ ٬ ﻭﻳ ﺴ ﱢﺒﺢُ ﺧﺎﻟﻘ ﻪُ
٬ ﻭﻳﺘﻌﱠﺒﺪُ ﻭﻳﻘﺮﺃُ ﻭﻳﺘﻠﻮ ﻭﻳﺘﺄﻣﱠﻞُ ٬ ﻻ ﻳﻤﻠﻚُ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺷﻤْﻠﺔً ﺃﻭ ﺧﻴﻤﺔً ٬ ﻭﻗﻄﻌ ﺔً ﻣ ﻦ
ﺍﻟﻐﻨﻢِ ﻣﻊ ﺻﺤْﻔﺔٍ ﻭﻗﺼْﻌﺔٍ ﻭﻋﺼﺎ ٬ ﺯﺍﺭَﻩُ ﺃﺻﺤﺎﺑُﻪ ﺫﺍﺕ ﻳ ﻮﻡ ٬ ﻓﻘ ﺎﻟﻮﺍ : ﺃﻳ ﻦ ﺍﻟ ﺪﻧﻴﺎ؟
ﻗﺎﻝ : ﻓ ﻲ ﺑﻴﺘ ﻲ ﻣ ﺎ ﺃﺣﺘﺎﺟُ ﻪ ﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﻗ ﺪْ ﺃﺧﺒﺮﻧ ﺎ r ﺃﻥﱠ ﺃﻣﺎﻣﻨ ﺎ ﻋﻘﺒ ﺔً ﻛ ﺆﻭﺩﺍً ﻻ
ﻳﺠﻴﺰُﻫﺎ ﺇﻻ ﺍﻟﻤُﺨِﻒﱡ.
ﻛﺎﻥ ﻣﻨﺸﺮﺡَ ﺍﻟﺼﺪﺭِ ٬ ﻭﻣﻨﺜﻠﺞ ﺍﻟﺨﺎﻃﺮِ ٬ ﻓﻌﻨ ﺪﻩُ ﻣ ﺎ ﻳﺤﺘﺎﺟُ ﻪ ﻣ ﻦ ﺍﻟ ﺪﻧ ﻴﺎ ٬ ﺃﻣّ ﺎ
ﻣﺎ ﺯﺍﺩ ﻋﻠﻰ ﺣﺎﺟﺘِﻪ ٬ ﻓﺄﺷﻐﺎﻝٌ ﻭﺗﺒِﻌﺎﺕٌ ﻭﻫﻤﻮﻡٌ ﻭﻏﻤﻮﻡٌ.
ﺸﺮَ ٬ ﻣﺘﺤ ﺪﱢﺛﺎً ﻋ ﻦْ ﻗﻠﺖُ ﻓﻲ ﻗ ﺼﻴﺪﺓٍ ﺑﻌﻨ ﻮﺍﻥ : ﺃﺑ ﻮ ﺫﺭﱟ ﻓ ﻲ ﺍﻟﻘ ﺮﻥ ﺍﻟﺨ ﺎﻣﺲِ ﻋََ
ﻏُﺮﺑ ﺔِ ﺃﺑ ﻲ ﺫﺭﱟ ﻭﻋ ﻦ ﺳ ﻌﺎﺩﺗِﻪ ٬ ﻭﻋ ﻦ ﻭﺣﺪﺗِ ﻪ ﻭﻋﺰﻟﺘِ ﻪ ٬ ﻭﻋ ﻦ ﻫﺠﺮﺗِ ﻪ ﺑﺮﻭﺣِ ﻪ
ﻭﻣﺒﺎﺩﺋِﻪ ٬ ﻭﻛﺄﻧﻪ ﻳﺘﺤﺪﺙُ ﻋﻦ ﻧﻔﺴِﻪ:
ﺑﺎﻟﻤﻨﺎﻳ ﺎ ﻻﻃﻔ ﺖُ ﺣﺘ ﻰ ﻻﻃﻔُ ﻮﻧﻲ ﻫ ﱠﺪﺩْﺗُﻬﻢ
ﺃﺣ ﺴﱠﺎ ﻫ ﺪﱠﺩُﻭﻧﻲ
ﻻ ﲢﺰﻥ
196
ﺃﻧﺰﻟُ ﻮﻧﻲ ﺭﻛِﺒ ﺖُ ﻓ ﻲ ﺍﻟﺤ ﱢ
ﻖ ﺃﺭﻛﺒُ ﻮﻧﻲ ﻧﺰﻟ ﺖُ ﺃﺭﻛ ﺐُ
ْ ﺴﺎ
ﻭﺍﻟﻤﻨﺎﻳ ﺎ ﺃﺟﺘﺎﺣُﻬ ﺎ ﻭﻫْ ﻲ ﻧﻔ ﻲ
ْﻣ ﺪِﻣﺎً
ﺃﻃُ ﺮﺩُ ﺍﻟﻤ ﻮﺕ ﻣُﻘْ ﻋﺰ
َﻰ
ْ ﻭﺗﺄﺴﺳﱠ ﺎ
ْ
ﻧ ﻳ ﻌ ﺎ ﺃﺑ ﺎ ﺫﺭﱟ ﻻ ﺗﺨ ﻒ ﱢﻲ ُ ﻮﻟ
ﻲ ﺍﻟﺮﻣ ﺎﻝُ ﻗ ﻴ ﺪ ﺑﻜ ﺖْ ﻏﺮﺑﺘ ﻓ
ﻣِ ﻦْ ﻳﻘﻴﻨ ﻲ ﻣ ﺎ ﻣِ ﺖﱡ ﺣﺘ ﻰ ﺖْ ﻭﻗﺎﻟ
ْ ﻓ ﻲ ﻗﻠ ﺖُ ﻻ ﺧ ﻮﻑ ﻟ ﻢ ﺃﺯﻝ
ْﺳ ﺎ ﺎ
ﱠ
ﻭﺗﻠﺳﻘﱠﻨْ ﺖُ ﻣ ﻦْ ﺃﻣﺎﻟِﻴ ﻪِ ﺩﺭ ﺃُﺩ ﺏٍ
ﺒﺎﺒِﻲ
ﺷ ﺎ ﺣِ
ﺃﻧ ﺎ ﻋﺎﻫ ﺪﺕُ ﺻ
*** *************** ************************** ﻭﺧﻠﻴﻠ ﻲ
*******
ﺇﺫﻥْ ﻓﻤﺎ ﻫﻲ ﺍﻟﺴﻌﺎﺩﺓُ ؟!
)) ﻛﻦْ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻛﺄﻧﻚ ﻏﺮﻳﺐٌ ﺃﻭ ﻋﺎﺑﺮُ ﺳﺒﻴﻞ )) ٬ (( ﻓﻄﻮﺑﻰ ﻟﻠﻐﺮ ﺑﺎءِ. ((
ﻟﻴﺲِ ﺍﻟﺴﻌﺎﺩﺓُ ﻗﺼﺮ ﻋﺒﺪِﺍﻟﻤﻠﻚ ﺑﻦِ ﻣ ﺮﻭﺍﻥ ٬ ﻭﻻ ﺟﻴ ﻮﺵ ﻫ ﺎﺭﻭﻥِ ﺍﻟﺮﺷ ﻴﺪِ ﻭﻻ
ﺩُﻭﺭ ﺍﺑﻦِ ﺍﻟﺠﺼﱠﺎﺹِ ٬ ﻭﻻ ﻛﻨﻮﺯ ﻗ ﺎﺭﻭﻥ ٬ ﻭﻻ ﻓ ﻲ ﻛﺘ ﺎﺏِ ﺍﻟ ﺸﻔﺎءِ ﻻﺑ ﻦِ ﺳ ﻴﻨﺎ ٬ ﻭﻻ
ﻓﻲ ﺩﻳﻮﺍﻥِ ﺍﻟﻤﺘﻨﺒﻲ ٬ ﻭﻻ ﻓﻲ ﺣﺪﺍﺋﻖِ ﻗﺮﻃﺒﺔ ٬ ﺃﻭ ﺑﺴﺎﺗﻴﻦِ ﺍﻟﺰﻫﺮﺍءِ.
ﺍﻟ ﺴﻌﺎﺩﺓُ ﻋﻨ ﺪ ﺍﻟ ﺼﺤﺎﺑِﺔ ﻣ ﻊ ﻗﻠﱠ ﺔِ ﺫﺍﺕِ ﺍﻟﻴ ﺪِ ٬ ﻭﺷ ﻈﻒِ ﺍﻟﻤﻌﻴ ﺸﺔِ ٬ ﻭﺯﻫ ﺎﺩﻩِ
ﺍﻟﻤﻮﺍﺭﺩِ ٬ ﻭﺷُﺢﱢ ﺍﻟﻨﱠﻔﻘﺔِ.
ﺍﻟﺴﻌﺎﺩﺓُ ﻋﻨﺪ ﺍﺑﻦِ ﺍﻟﻤﺴﻴﺐِ ﻓﻲ ﺗﺄﻟﱡﻬِ ﻪ ٬ ﻭﻋﻨ ﺪ ﺍﻟﺒﺨ ﺎﺭﻱ ﻓ ﻲ ﺻ ﺤﻴﺤِﻪِ ٬ ﻭﻋﻨ ﺪ
ﺍﻟﺤﺴﻦِ ﺍﻟﺒﺼﺮﻱﱢ ﻓﻲ ﺻِﺪْ ِﻗﻪِ ٬ ﻭﻣﻊ ﺍﻟﺸﺎﻓﻌﻲﱢ ﻓﻲ ﺍﺳ ﺘﻨﺒﺎﻃﺎﺗِﻪ ٬ ﻭﻣﺎﻟ ﻚٍ ﻓ ﻲ ﻣُﺮﺍﻗﺒﺘِ ﻪ
ﻋﻪِ ٬ ﻭﺛﺎﺑﺖٍ ﺍﻟﺒﻨﺎﻧﻲﱢ ﻓ ﻲ ﻋﺒﺎﺩﺗ ﻪِ َ ﴿ ﺫﻟِ ﻚَ ﺑَِ ﺄ ﱠﻧ ُﻬﻢْ ﻻَ ﻳُ ﺼِﻴ ُﺒ ُﻬﻢْ ﻇَﻤَ ﺄٌ ﻭَﻻَ ٬ ﻭﺃﺣﻤﺪ ﻓﻲ ﻭﺭ ِ
َ ﻧﺼَﺐٌ ﻭَﻻَ ﻣَﺨْﻤَ ﺼَﺔٌ ﻓِ ﻲ ﺳَ ﺒِﻴﻞِ ﺍﻟﻠّ ﻪِ ﻭَﻻَ ﻳَﻄَ ﺆُﻭﻥَ ﻣَﻮْﻃِﺌ ﺎًَ ﻳﻐِ ﻴﻆُ ﺍ ْﻟﻜُﻔﱠ ﺎﺭَ ﻭَﻻََ ﻳﻨَ ﺎﻟُﻮﻥَ
ِ ﻣﻦْ ﻋَ ُﺪﻭﱟ ﱠﻧ ْﻴﻼً ﺇِﻻﱠ ﻛُﺘِﺐَ ﻟَﻬُﻢ ﺑِﻪِ ﻋَ َﻤﻞٌ ﺻَﺎﻟِﺢٌ. ﴾
ﻟﻴﺴﺖِ ﺍﻟﺴﻌﺎﺩﺓُ ﺷﻴﻜﺎً ﻳُ ﺼﺮﻑُ ٬ ﻭﻻ ﺩﺍﺑﺔً ﺗُ ﺸﺘﺮَﻯ ٬ ﻭﻻ ﻭﺭﺩﺓً ﺗُ ﺸَﻢّ ٬ ﻭﻻ ﺑُّ ﺮﺍً
ﻳُﻜﺎﻝُ ٬ ﻭﻻ ﺑ ّﺰﺍً ﻳُﻨﺸﺮُ.
ﺍﻟﺴﻌﺎﺩﺓُ ﺳﻠﻮﺓُ ﺧ ﺎﻃﺮٍ ﺑﺤ ﻖﱟ ﻳﺤ ِﻤﻠُ ﻪ ٬ ﻭﺍﻧ ﺸﺮﺍﺡُ ﺻ ﺪﺭٍ ﻟﻤﺒ ﺪﺃ ﻳﻌﻴ ﺸُﻪ ٬ﻭﺭﺍﺣ ﺔُ
ﻗﻠﺐٍ ﻟﺨﻴﺮٍ ﻳﻜْﺘﻨِﻔُﻪ.
ﻛﻨّ ﺎ ﻧﻈُ ﻦﱡ ﺃﻧﻨ ﺎ ﺇﺫﺍ ﺃﻛﺜْﺮﻧ ﺎ ﻣ ﻦ ﺍﻟﺘﻮﺳﱞ ﻊِ ﻓ ﻲ ﺍﻟ ﺪﱡﻭِﺭ ٬ ﻭﻛﺜْ ﺮﺓِ ﺍﻷﺷ ﻴﺎءِ ٬ ﻭﺟﻤْ ﻊِ
ﺍﻟﻤﺴﻬﱢﻼﺕِ ﻭﺍﻟﻤﺮﻏﱢﺒﺎﺕِ ﻭﺍﻟﻤﺸﺘﻬﻴﺎﺕِ ٬ ﺃﻧﻨﺎ ﻧﺴﻌﺪُ ﻭﻧﻔﺮﺡُ ﻭﻧﻤﺮﺡُ ﻭﻧُﺴﺮﱡ ٬ ﻓ ﺈﺫﺍ ﻫ ﻲ
ﺳﺒﺐُ ﺍﻟﻬﻢﱢ ﻭﺍﻟ َﻜ َﺪﺭِ ﻭﺍﻟﺘﻨﻐﻴﺺِ ؛ ﻷﻥﱠ ﻛﻞﱠ ﺷﻲءٍ ﺑﻬﻤﱢﻪ ﻭﻏﻤﱢﻪ ﻭﺿﺮﻳﺒﺔِ ﻛﺪﱢﻩِ ﻭﻛﺪْﺣِ ﻪِ ﴿
ﻬﻢْ ﻓِﻴ ﻪِ﴾
ﻋﻴْ َﻨ ْﻴﻚَِ ﺇﻟَﻰ ﻣَﺎَ ﻣ ﱠﺘ ْﻌﻨَﺎ ﺑِﻪِ ﺃَ ْﺯﻭَﺍﺟﺎً ﱢﻣﻨْﻬُﻢْ ﺯَ ﻫْﺮَﺓَ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟ ﺪﱡﻧﻴَﺎ ﻟِﻨَﻔْﺘَِ ﻨ ُ
َ ﻭﻟَﺎ ﺗَﻤُ ﱠﺪﻥﱠَ
.
ﻻ ﲢﺰﻥ
197
ﺇﻥﱠ ﺃﻛﺒﺮ ﻣُﺼِﻠﺢٍ ﻓﻲ ﺍﻟﻌﺎﻟﻢِ ﺭﺳﻮﻝُ ﺍﻟﻬﺪﻯ ﻣﺤﻤﺪٌ ٬ r ﻋﺎﺵ ﻓﻘﻴﺮﺍً ٬ ﻳﺘﻠﻮﱠﻯ ﻣﻦ
ﺍﻟﺠﻮﻉِ ٬ ﻻ ﻳﺠﺪُ ﺩﻗْﻞَ ﺍﻟﺘﻤﺮِ ﻳﺴﺪﱡ ﺟﻮﻋﻪ ٬ ﻭﻣﻊ ﺫﻟﻚ ﻋﺎﺵ ﻓﻲ ﻧﻌ ﻴﻢٍ ﻻ ﻳﻌﻠﻤُ ﻪ ﺇﻻ ﺍﷲُ
٬ ﻭﻓ ﻲ ﺍﻧ ﺸﺮﺍﺡٍ ﻭﺍﺭﺗﻴ ﺎﺡٍ ٬ ﻭﺍﻧﺒ ﺴﺎﻁٍ ﻭﺍﻏﺘﺒ ﺎﻁٍ ٬ ﻭﻓ ﻲ ﻫ ﺪﻭءٍ ﻭﺳ ﻜﻴﻨﺔٍ َ ﴿ ﻭ َﻭﺿَ ﻌْﻨَﺎ
ﻋﻠَﻴْﻚَ ﻋَﻈِﻴﻤﺎً ﴿ ٬ ﴾ ﺍﻟﻠّ ﻪُ ﻀﻞُ ﺍﻟﻠّﻪَِ ﻇﻬْ َﺮﻙََ ﴿ ٬ ﴾ ﻭﻛَﺎﻥََ ﻓ ْ ﻋَﻨﻚَ ﻭِﺯْ َﺭﻙَ { 2 } ﺍﻟﱠﺬِﻱ ﺃَﻧﻘَﺾََ
ﺠ َﻌﻞُ ﺭِﺳَﺎﻟَﺘَﻪُ. ﴾ ﺣﻴْﺚُ ﻳَ ْ
ﻋَﻠﻢَُ
َ ﺃ ْ
ﺨﻠُ ﻖِ ٬ ﻭﺍﻹﺛ ﻢ ﻣ ﺎ ﺣ ﺎﻙ ﻓ ﻲ ﺻ ﺪﺭِﻙ ﺴﻦُ ﺍﻟ ُ ﻓﻲ ﺍﻟﺤﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) : ﺍﻟﺒِﺮﱡ ﺣُ ْ
ﻭﻛﺮﻫْﺖ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱُ. ((
ﺇﻥﱠ ﺍﻟﺒﺮﱠ ﺭﺍﺣﺔٌ ﻟﻠﻀﻤﻴﺮِ ٬ ﻭﺳﻜﻮﻥٌ ﻟﻠﻨﻔﺲِ ٬ ﺣﺘﻰ ﻗﺎﻝ ﺑﻌﻀُﻬﻢ:
ﻭﺍﻹﺛﻢُ ﺃﻗﺒﺢُ ﻣﺎ ﺃﻭﻋﻴ ﺖ ﻣ ﻦْ ﺍﻟﺒ ﺮﱡ ﺃﺑﻘ ﻰ ﻭﺇﻥْ ﻃ ﺎﻝ
ٌ ٬ ﻭﺍﻹﺛ ﻢ ﺭﻳﺒ ﺔٌ . (( ﺇﻥﱠ ﺍﻟﻤﺤ ﺴﻦ ﺻ ﺮﺍﺣﺔً ُﻤﺄﻧﻴﻨ ﺔ ﺯﺍﺩِ ُ ﺑ ﻪ
)) ﻥ ﺍﻟﺒ ﺮﱡ ﻃ ﱠﻣ ﺎ
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ: ﺍﻟﺰ
ﺟﺲُ ﻣ ﻦ ﺍﻷﺣ ﺪﺍﺙِ ﻭﺍﻟﺨﻄ ﺮﺍﺕِ ﻭﻣ ﻦ ٍ ٬ ﻭﺇﻥﱠ ﺍﻟﻤﺮﻳ ﺐ ﻳﺘ ﻮ ﱠ ﻳﺒﻘﻰ ﻓﻲ ﻫ ﺪﻭءٍ ﻭﺳ ﻜﻴﻨﺔ
ﻋَﻠ ْﻴ ِﻬﻢْ . ﴾ ﻭﺍﻟﺴﺒﺐُ ﺃﻧ ﻪ ﺃﺳ ﺎء ﻓﺤ ﺴْﺐُ٬ ﺻﻴْﺤَﺔٍَ ﺴﺒُﻮﻥَُ ﻛﻞﱠَ ﺍﻟﺤﺮﻛﺎﺕِ ﻭﺍﻟﺴﱠﻜﻨﺎﺕِ ﴿ ﻳَﺤْ َ
ﻓﺈﻥﱠ ﺍﻟﻤﺴﻲء ﻻﺑﺪﱠ ﺃﻥْ ﻳﻘﻠﻖ ﻭﺃﻥْ ﻳﺮﺗﺒِﻚ ﻭﺃﻥْ ﻳﻀﻄﺮﺏ ٬ ﻭﺃﻥْ ﻳﺘﻮﺟﱠﺲ ﺧِﻴﻔﺔً.
ﻭﺻ ﺪﱠ ﻕ ﻣ ﺎ ﻳﻌﺘ ﺎﺩُﻩُ ﻣِ ﻦْ ﺇﺫﺍ ﺳﺎءِ ﻓِﻌْﻞُ ﺍﻟﻤ ﺮءِ ﺳ ﺎءﺕْ
َ ﻮَﻫﱡﻢِ
ﱠ ﺐ ﺍﻹﺳ ﺎءﺓ ٬ ﻟﻴﻜ ﻮﻥ ْﺴﻦ ﺩﺍﺋﻤ ﺎً ٬ ﻭﺃﻥْ ﻳﺘﺠﻨ ُ ﻥ ْ ﻳُﻪُﺤ ﺗ
ﱡ ﻟﻤﻧﻦْ ﺃﺭﺍﺩ ﺍﻟﺴﻌﺎﺩﺓ ٬ ﺃ ﻇﻨﻮ
ﻭﺍﻟﺤﻞ
ﻬﺘَ ﺪُﻭﻥَ﴾ ﻈ ْﻠﻢٍُ ﺃ ْﻭﻟَـﺌِﻚََ ﻟ ُﻬﻢُ ﺍﻷَ ْﻣﻦُ ﻭَﻫُ ﻢ ﱡﻣ ْ ﻓﻲ ﺃﻣﻦٍ ﴿ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍَْ ﻭَﻟﻢْ ﻳَ ْﻠﺒِﺴُﻮﺍْ ﺇِﻳﻤَﺎﻧَﻬُﻢ ﺑِ ُ
.
ﺃﻗﺒﻞ ﺭﺍﻛﺐٌ ﻳﺤﺚﱡ ﺍﻟﺴﻴﺮ ٬ ﻳﺜ ﻮﺭُ ﺍﻟﻐﺒﺎﺭُ ﻣﻦْ ﻋﻠﻰ ﺭﺃﺳِﻪِ ٬ ﻳﺮﻳ ﺪُ ﺳ ﻌﺪ ﺑ ﻦ ﺃﺑ ﻲ
ﻭﻗﱠﺎﺹٍ ٬ ﻭﻗﺪْ ﺿﺮﺏ ﺳﻌﺪٌ ﺧﻴﻤﺘﻪُ ﻓﻲ ﻛ ِﺒﺪِ ﺍﻟﺼﺤﺮﺍءِ ٬ ﺑﻌﻴﺪﺍً ﻋﻦِ ﺍﻟ ﻀﺠﻴﺞِ ٬ ﺑﻌﻴ ﺪﺍً
ﺴﻪِ ﻭﺃﻫِﻠﻪِ ﻓﻲ ﺧﻴﻤﺘِﻪِ ٬ ﻣﻌ ﻪُ ﻗﻄﻴ ﻊٌ ﻣ ﻦ ﺍﻟﻐ ﻨﻢِ٬ ﻋﻦِ ﺍﻫﺘﻤﺎﻣﺎﺕِ ﺍﻟﺪﱠﻫْﻤﺎءِ ٬ ﻣﻨﻔﺮﺩﺍً ﺑﻨﻔ ِ
ﻓﺎﻗﺘﺮﺏ ﺍﻟﺮﺍﻛﺐُ ﻓ ﺈﺫﺍ ﻫ ﻮ ﺍﺑﻨُ ﻪ ﻋُﻤَ ﺮُ ٬ ﻓﻘ ﺎﻝ ﺍﺑﻨُ ﻪ ﻟ ﻪ : ﻳ ﺎ ﺃﺑﺘ ﺎﻩُ ٬ ﺍﻟﻨ ﺎﺱُ ﻳﺘﻨ ﺎﺯﻋﻮﻥ
ﺍﻟﻤﻠﻚ ﻭﺃﻧﺖ ﺗﺮﻋﻰ ﻏﻨﻤﻚ . ﻗﺎﻝ : ﺃﻋﻮﺫُ ﺑﺎﷲِ ﻣﻦْ ﺷﺮﱢﻙ ٬ ﺇﻧﻲ ﺃﻭﻟ ﻰ ﺑﺎﻟﺨﻼﻓ ﺔِ ﻣﻨﱢ ﻲ
ﺑﻬﺬﺍ ﺍﻟﺮﺩﺍءِ ﺍﻟﺬﻱ ﻋﻠﻲﱠ ٬ ﻭﻟﻜ ﻦ ﺳ ﻤﻌﺖُ ﺍﻟﺮﺳ ﻮﻝ r ﻳﻘ ﻮﻝُ )) : ﺇﻥﱠ ﺍﷲ ﻳﺤ ﺐﱡ ﺍﻟﻌﺒ ﺪ
ﺍﻟﻐﻨﻲﱠ ﺍﻟﺘﱠﻘﻲﱠ ﺍﻟﺨﻔﻲﱠ. ((
ﺇﻥ ﺳ ﻼﻣﺔ ﺍﻟﻤ ﺴﻠﻢِ ﺑﺪﻳﻨِ ﻪ ﺃﻋْ ﻈ ﻢُ ﻣ ﻦْ ﻣُﻠ ﻚِ ﻛ ﺴﺮﻯ ﻭﻗﻴ ﺼﺮ ؛ ﻷﻥﱠ ﺍﻟ ﺪﻳﻦ ﻫ ﻮ
ﺍﻟﺬﻱ ﻳﺒﻘﻰ ﻣﻌﻚ ﺣﺘﻰ ﺗﺴﺘﻘﺮﱠ ﻓﻲ ﺟﻨﺎﺕِ ﺍﻟﻨﻌﻴﻢِ ٬ ﻭﺃﻣ ﺎ ﺍﻟﻤﻠ ﻚُ ﻭﺍﻟﻤﻨ ﺼﺐُ ﻓﺈﻧﱠ ﻪُ ﺯﺍﺋ ﻞٌ
ﺟﻌُﻮﻥَ. ﴾ ﻋﻠَ ْﻴﻬَﺎ ﻭَِﺇَﻟ ْﻴﻨَﺎ ﻳُﺮْ َ ﺤﻦُ ﻧَﺮِﺙُ ﺍﻟْﺄَﺭْﺽَ ﻭَﻣَﻦَْ ﻻ ﻣﺤﺎﻟﺔ ِ ﴿ ﺇﻧﱠﺎ ﻧَ ْ
*******************************************
ﺇﻟﻴﻪِ ﻳﺼﻌﺪُ ﺍﻟﻜﻠِﻢُ ﺍﻟﻄﱠﻴﱠﺐُ
ﻻ ﲢﺰﻥ
198
ﻄﻴﱢﺒ ﺎﺕِ ٬ ﺍﻟﺘ ﻲ ﻋﱠﻤﻬ ﻢ ﺇﻳﺎﻫ ﺎ ﻛﺎﻥ ﻟﻠﺼﺤﺎﺑﺔِ ﻛﻨ ﻮﺯٌ ﻣ ﻦ ﺍﻟﻜﻠﻤ ﺎﺕِ ﺍﻟﻤﺒﺎﺭﻛ ﺎﺕِ ﺍﻟ ﱠ
ﺻﻔﻮﺓُ ﺍﻟﺨﻠْﻖِ. r
ﻭﻛﻞﱡ ﻛﻠﻤﺔٍ ﻋﻨﺪ ﺃﺣﺪِﻫﻢ ﺧﻴ ﺮٌ ﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ﻭﻣ ﺎ ﻓﻴﻬ ﺎ ٬ ﻭﻣِ ﻦْ ﻋﻈﻤ ﺘِﻬﻢْ ﻣﻌ ﺮﻓﺘُﻬﻢ
ﺑﻘﻴﻤﺔِ ﺍﻷﺷﻴﺎءِ ﻭﻣﻘﺎﺩﻳﺮِ ﺍﻷﻣﻮﺭِ.
ﺃﺑ ﻮ ﺑﻜ ﺮٍ ﻳ ﺴﺄﻝُ ﺍﻟﺮﺳ ﻮﻝ r ﺃﻥْ ﻳُﻌﻠﱢﻤ ﻪ ﺩﻋ ﺎءً ٬ ﻓﻘ ﺎﻝ ﻟ ﻪ )) : ﻗ ﻞْ : ﺭﺏﱢ ﺇﻧ ﻲ
ﻇﻠﻤﺖُ ﻧﻔﺴﻲ ﻇُﻠﻤﺎً ﻛﺜﻴ ﺮﺍً ٬ ﻭﻻ ﻳﻐﻔ ﺮُ ﺍﻟ ﺬﻧﻮﺏ ﻏ ﻼ ﺃﻧ ﺖ ٬ ﻓ ﺎﻏﻔﺮْ ﻟ ﻲ ﻣﻐﻔ ﺮﺓً ﻣ ﻦْ
ﻋﻨﺪِﻙ ﻭﺍﺭﺣﻤﻨﻲ ٬ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﻐﻔﻮﺭُ ﺍﻟﺮﺣﻴﻢُ. ((
ﻭﻳﻘﻮﻝُ r ﻟﻠﻌﺒﺎﺱِ )) : ﺍﺳﺄﻝِ ﺍﷲ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ. ((
ﻭﻳﻘﻮﻝُ ﻟﻌﻠﻲﱟ )) : ﻗﻞْ : ﺍﻟﻠﱠﻬﻢﱠ ﺍﻫﺪﻧِﻲ ﻭﺳﺪﱢﺩْﻧﻲ. ((
ﻭﻳﻘﻮﻝُ ﻟﻌﺒﻴﺪِ ﺑﻦِ ﺣﺼﻴﻦٍ )) : ﻗﻞْ : ﺍﻟﻠﻬﻢﱠ ﺃﻟﻬ ْﻤﻨِﻲ ﺭُﺷﺪﻱ ٬ ﻭ ِﻗﻨِﻲ ﺷﺮﱠ ﻧﻔ ﺴْﻲ
. ((
ﻭﻳﻘ ﻮﻝُ ﻟ ﺸﺪﱠﺍﺩِ ﺑ ﻦ ﺃﻭﺱٍ )) : ﻗ ﻞْ : ﺍﻟﻠﻬ ﻢﱠ ﺇﻧ ﻲ ﺃﺳ ﺎﻟُﻚ ﺍﻟﺜﺒ ﺎﺕ ﻓ ﻲ ﺍﻷﻣ ﺮ٬
ﻭﺍﻟﻌﺰﻳﻤﺔ ﻋﻠﻰ ﺍﻟﺮﺷﺪِ ٬ ﻭﺷُﻜﺮَ ﻧﻌﻤﺘِﻚ ٬ ﻭﺣُﺴْﻦَ ﻋﺒﺎﺩﺗِ ﻚ ٬ ﻭﺃﺳ ﺄﻟُﻚ ﻗﻠﺒ ﺎً ﺳ ﻠﻴﻤﺎً٬
ﻭﻟ ﺴﺎﻧﺎً ﺻ ﺎﺩﻗﺎً ٬ ﻭﺃﺳ ﺄﻟُﻚ ﻣِ ﻦْ ﺧَﻴْ ﺮِ ﻣ ﺎ ﺗﻌْﻠ ﻢُ ٬ ﻭﺃﻋ ﻮﺫُ ﺑ ﻚ ﻣ ﻦْ ﺷ ﺮﱢ ﻣ ﺎ ﺗﻌﻠ ﻢُ٬
ﻼﻡُ ﺍﻟﻐﻴﻮﺏِ. (( ﻭﺃﺳﺘﻐﻔﺮُﻙ ﻟﻤﺎ ﺗﻌﻠﻢُ ٬ ﺇﻧﻚ ﺃﻧﺖ ﻋ ﱠ
ﺷﻜْﺮِﻙ ﻭﺣُﺴْﻦِ ﻋﺒﺎﺩﺗِ ﻚ(( ﻭﻳﻘﻮﻝُ ﻟﻤﻌﺎﺫٍ )) : ﻗﻞْ : ﺍﻟﻠﻬﻢﱠ ﺃﻋﻨﻲ ﻋﻠﻰ ﺫﻛﺮِﻙ ﻭ ُ
.
ﻋﻒُ ﻋﻨﱢﻲ. (( ﻭﻳﻘﻮﻝُ ﻟﻌﺎﺋﺸﺔ )) : ﻗﻮﻟﻲ : ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﻋ ُﻔﻮﱞ ﺗ ﺤﺐﱡ ﺍﻟﻌَ ْﻔﻮَ ٬ ﻓﺎ ْ
ﺇﻥﱠ ﺍﻟﺠ ﺎﻣﻊَ ﻟﻬ ﺬﻩِ ﺍﻷﺩﻋﻴ ﺔِ : ﺳ ﺆﺍﻝُ ﺭﺿ ﻮﺍﻥِ ﺍﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ﻭﺭﺣﻤﺘِ ﻪِ ﻓ ﻲ
ﺍﻵﺧﺮﺓِ ٬ ﻭﺍﻟﻨﱠﺠﺎﺓِ ﻣﻦْ ﻏﻀﺒِﻪ ٬ ﻭﺃﻟﻴﻢِ ﻋﻘﺎﺑِﻪ ٬ ﻭﺍﻟﻌﻮﻥِ ﻋﻠﻰ ﻋﺒﺎﺩﺗِﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ
ﻭﺷﻜﺮِﻩ.
ﻃﻠَﺐُ ﻣﺎ ﻋﻨﺪ ﺍﷲِ ٬ ﻭﺍﻹﻋﺮﺍﺽُ ﻋﻢﱠ ﻓﻲ ﺍﻟ ﺪﻧﻴﺎ . ﺇﻧ ﻪُ ﻟ ﻴﺲ ﻭﺇﻥَ ﺍﻟﺮّﺍﺑﻂ ﺑﻴﻨﻬﺎَ :
ﻓﻴﻬﺎ ﻃﻠﺐُ ﺃﻣﻮﺍﻝِ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔِ ٬ ﻭﺃﻋﺮﺍﺿِﻬﺎ ﺍﻟﺰﺍﺋﻠِﺔ ٬ ﺃﻭ ﺯﺧﺮِﻓﻬﺎ ﺍﻟﺮﺧﻴﺺِ.
**************************************
﴿ ﻭَﻛَﺬَﻟِﻚَ ﺃَﺧْﺬُ ﺭَﺑﱢﻚَ ﺇِﺫَﺍ ﺃَﺧَﺬَ ﺍﻟْﻘُﺮَﻯ
ﻭَ ِﻫﻲَ ﻇَﺎﻟِﻤَﺔٌ ﺇِﻥﱠ ﺃَﺧْﺬَﻩُ ﺃَﻟِﻴﻢٌ ﺷَﺪِﻳﺪٌ ﴾
ﺇﻥﱠ ﻣ ﻦْ ﺗﻌِﺎﺳ ﺔِ ﺍﻟﻌﺒ ﺪِ ٬ ﻭﻋﺜْ ﺮﺓِ ﻗﺪﻣِ ﻪِ ﻭﺳ ﻘﻮﻁِ ﻣﻜﺎﻧﺘِ ﻪِ : ﻇُﻠﻤُ ﻪُ ﻟﻌﺒ ﺎﺩِ ﺍﷲِ٬
ﻭﻫﻀْ ُﻤﻪُ ﺣﻘﻮﻗﻬﻢ ٬ ﻭﺳﺤْﻘُﻪ ﺿﻌﻴﻔﻬﻢ ٬ ﺣﺘﻰ ﻗﺎﻝ ﺃﺣﺪُ ﺍﻟﺤﻜﻤﺎءِ : ﺧﻒْ ﻣﻤﱠﻦ ﻟ ﻢ ﻳﺠ ﺪْ
ﻟﻪ ﻋﻠﻴﻚ ﻧﺎﺻﺮﺍً ﺇﻻ ﺍﷲ .
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ﻭﻟﻘﺪْ ﺣﻔﻆ ﻟﻨﺎ ﺗﺎﺭﻳﺦُ ﺍﻷﻣﻢِ ﺃﻣﺜﻠﺔً ﻓﻲ ﺍﻷﺫﻫﺎﻥِ ﻋﻦْ ﻋﻮﺍﻗﺐِ ﺍﻟﻈﱠﻠﻤﺔِ.
ﻓﻬﺬﺍ ﻋﺎﻣﺮُ ﺑﻦُ ﺍﻟﻄﻔﻴﻞ ﻳﻜﻴﺪ ﻟﻠﺮﺳﻮﻝ ٬ r ﻭﻳﺤ ﺎﻭﻝُ ﺍﻏﺘﻴﺎﻟ ﻪُ ٬ ﻓﻴ ﺪﻋﻮ ﻋﻠﻴ ﻪr
ﺤﺮِﻩ ٬ ﻓﻴﻤﻮﺕُ ﻟﺴﺎﻋﺘِﻪ ٬ ﻭﻫﻮ ﻳﺼﺮﺥُ ﻣﻦ ﺍﻷﻟﻢِ. ٬ ﻓﻴﺒﺘﻠﻴﻪ ﺍﷲُ ﺑﻐﺪﱠﺓٍ ﻓﻲ ﻧ ْ
ﻭﺃﺭﺑﺪُ ﺑﻦُ ﻗﻴﺲٍ ﻳﺆﺫﻱ ﺭﺳﻮﻝ ﺍﷲِ ٬ r ﻭﻳﺴﻌﻰ ﻓﻲ ﺗ ﺪﺑﻴِﺮ ﻗ ْﺘﻠِ ﻪِ ٬ ﻓﻴ ﺪﻋﻮ ﻋﻠﻴ ﻪ
٬ ﻓﻴُﻨﺰﻝُ ﺍﷲُ ﻋﻠﻴﻪ ﺻﺎﻋﻘﺔً ﺗﺤﺮﻗُﻪ ﻫﻮ ﻭﺑﻌﻴﺮُﻩ.
ﻭﻗﺒﻞ ﺃﻥْ ﻳﻘﺘُﻞ ﺍﻟﺤﺠﺎﺝُ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﻴﺮٍ ﺑﻮﻗﺖٍ ﻗﺼﻴﺮٍ ٬ ﺩﻋﺎ ﻋﻠﻴ ﻪ ﺳ ﻌﻴﺪٌ ﻭﻗ ﺎﻝ
ﺧﺮﱠﺍﺝٌ ﻓﻲ ﻳﺪﻩِ ٬ ﺛﻢﱠ ﺍﻧﺘ ﺸﺮ ﻓ ﻲ ﻄﻪُ ﻋﻠﻰ ﺃﺣﺪٍ ﺑﻌﺪﻱ . ﻓﺄﺻﺎﺏ ﺍﻟﺤﺠﺎﺝَُ : ﺍﻟﻠﱠﻬﻢﱠ ﻻ ﺗﺴﻠﱢ ْ
ﺟﺴ ِﻤﻪِ ٬ ﻓﺄﺧﺬ ﻳﺨﻮُﺭ ﻛﻤﺎ ﻳﺨﻮﺭُ ﺍﻟﺜﻮﺭُ ٬ ﺛﻢ ﻣﺎﺕ ﻓﻲ ﺣﺎﻟﺔٍ ﻣﺆﺳﻔﺔٍ.
ﻭﺍﺧﺘﻔﻰ ﺳﻔﻴﺎﻥُ ﺍﻟﺜﻮﺭﻱﱡ ﺧَﻮْﻓﺎً ﻣﻦْ ﺃﺑ ﻲ ﺟﻌﻔﺮِ ﺍﻟﻤﻨ ﺼﻮﺭِ ٬ ﻭﺧ ﺮﺝ ﺃﺑ ﻮ ﺟﻌﻔ ﺮ
ﻳﺮﻳﺪُ ﺍﻟﺤﺮﻡَ ﺍﻟﻤﻜﱢﻲﱠ ﻭﺳﻔﻴﺎﻥُ ﺩﺍﺧﻞ ﺍﻟﺤﺮﻡِ ٬ ﻓﻘﺎﻡ ﺳﻔﻴﺎﻥُ ﻭﺃﺧﺬ ﺑﺄﺳﺘﺎﺭِ ﺍﻟﻜﻌﺒﺔِ ٬ ﻭﺩﻋ ﺎ
ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﱠ ﺃﻥ ﻻُ ﻳﺪِﺧِﻞَ ﺃﺑﺖ ﺟﻌﻔﺮ ﺑﻴﺘﻪ ٬ ﻓﻤﺎﺕ ﺃﺑﻮ ﺟﻌﻔﺮ ﻋﻨﺪ ﺑﺌ ﺮِ ﻣﻴﻤ ﻮﻥٍ ﻗﺒ ﻞ
ﺩﺧﻮﻟِﻪ ﻣ ﱠﻜﺔَ.
ﻭﺃﺣﻤﺪُ ﺑﻦ ﺃﺑ ﻲ ﺩﺅﺍﺩٍ ﺍﻟﻘﺎﺿ ﻲ ﺍﻟﻤﻌﺘﺰﻟ ﻲﱡ ﻳُ ﺸ ﺎﺭﻙُ ﻓ ﻲ ﺇﻳ ﺬﺍءِ ﺍﻹﻣ ﺎﻡِ ﺃﺣﻤ ﺪِ ﺑ ﻦ
ﺣﻨﺒﻞ ﻓﻴﺪﻋﻮ ﻋﻠﻴﻬﻢ ﻓﻴُﺼﻴﺒُﻪ ﺍﷲُ ﺑﻤﺮﺽ ﺍﻟﻔ ﺎﻟﺞِ ﻓﻜ ﺎﻥ ﻳﻘ ﻮﻝ : ﺃﻣﱠ ﺎ ﻧ ﺼﻒُ ﺟ ﺴﻤﻲ٬
ﻓﻠﻮْ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﺬﺑﺎﺏُ ﻟﻈﻨﻨﺖُ ﺃﻥﱠ ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻣﺖْ ٬ ﻭﺃ ﻣﱠﺎ ﺍﻟﻨﺼﻒُ ﺍﻵﺧﺮُ ٬ ﻓﻠ ﻮ ﻗُ ﺮِﺽ
ﺑﺎﻟﻤﻘﺎﺭﻳﺾ ﻣﺎ ﺃﺣﺴﺴﺖُ.
ﻭﻳﺪﻋﻮ ﺃﺣﻤﺪُ ﺑﻦُ ﺣﻨﺒﻞ ﺃﻳﻀﺎً ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺰﱠﻳّﺎﺕِ ﺍﻟﻮﺯﻳﺮِ ٬ ﻓﻴﺴﻠﱢﻂُ ﺍﷲُ ﻋﻠﻴﻪ ﻣ ﻦْ
ﺃﺧﺬَﻩُ ٬ ﻭﺟ َﻌَﻠﻪُ ﻓﻲ ﻓﺮﻥٍ ﻣﻦ ﻧﺎﺭٍ ٬ ﻭﺿﺮﺏ ﺍﻟﻤﺴﺎﻣﻴﺮ ﻓﻲ ﺭﺃﺳِﻪ.
ﻭﺣﻤ ﺰﺓُ ﺍﻟﺒ ﺴﻴﻮﻧﻲﱡ ﻛ ﺎﻥ ﻳﻌ ﺬﱢﺏُ ﺍﻟﻤ ﺴﻠﻤﻴﻦ ﻓ ﻲ ﺳ ﺠﻦِ ﺟﻤ ﺎﻝِ ﻋﺒﺪِﺍﻟﻨﺎﺻ ﺮ٬
ﻭﻳﻘﻮﻝُ ﻓﻲ ﻛﻠﻤﺔٍ ﻟﻪ ﻣﺆﺫﻳ ﺔ » : ﺃﻳ ﻦ ﺇﻟُﻬﻜ ﻢْ ﻷﺿَ ﻌﻪُ ﻓ ﻲ ﺍﻟﺤﺪﻳ ﺪِ « ؟ ﺗﻌ ﺎﻟﻰ ﺍﷲُ ﻋﻤﱠ ﺎ
ﻳﻘﻮﻝُ ﺍﻟﻈﺎﻟ ﻤﻮﻥ ﻋﻠ ّﻮﺍً ﻛﺒﻴﺮﺍً . ﻓﺎﺻﻄﺪﻣﺖْ ﺳﻴﺎﺭﺗُﻪ – ﻭﻫﻮ ﺧ ﺎﺭﺝٌ ﻣ ﻦ ﺍﻟﻘ ﺎﻫﺮﺓِ ﺇﻟ ﻰ
ﺍﻹﺳﻜﻨﺪﺭﻳﺔِ – ﺑﺸﺎﺣﻨﺔٍ ﺗﺤﻤ ﻞُ ﺣﺪﻳ ﺪﺍً ٬ ﻓ ﺪﺧﻞ ﺍﻟﺤﺪﻳ ﺪُ ﻓ ﻲ ﺟ ﺴﻤﻪ ﻣ ﻦْ ﺃﻋﻠ ﻰ ﺭﺃﺳِ ﻪِ
ﺟﻨُ ﻮﺩُﻩُ ﻓِ ﻲ ﺠﺰَ ﺍﻟﻤﻨﻘﺬﻭﻥ ﺃﻥْ ﻳُﺨﺮﺟﻮُﻩ ﺇﻻ ﻗﻄﻌﺎً ﴿ ﻭَﺍﺳَْ ﺘ ْﻜﺒَﺮَ ﻫُ ﻮَ ﻭَ ُ ﺇﻟﻰ ﺃﺣﺸﺎﺋِﻪ ٬ ﻭﻋَ َ
ﻇﻨﱡﻮﺍَ ﺃ ﱠﻧ ُﻬﻢِْ ﺇﻟَ ْﻴﻨَ ﺎ ﻟَ ﺎ ﻳُﺮْﺟَﻌُ ﻮﻥَ ﴿ ٬ ﴾ ﻭَﻗَ ﺎﻟُﻮﺍ ﻣَ ﻦْ ﺃَﺷَ ﺪﱡ ﻣِﻨﱠ ﺎ ﻗُ ﻮﱠﺓً ﺍ ْﻟﺄَﺭْﺽِِ ﺑ َﻐﻴْﺮِ ﺍﻟْﺤَﻖﱢ ﻭَ َ
ﺧﻠَﻘَﻬُﻢُْ ﻫﻮَ ﺃَﺷَﺪﱡِ ﻣ ْﻨ ُﻬﻢُْ ﻗﻮﱠﺓً. ﴾
ﺃَ َﻭَﻟﻢْ ﻳَﺮَﻭْﺍَ ﺃﻥﱠ ﺍﻟﻠﱠﻪَ ﺍﻟﱠﺬِﻱَ
ﻭﻛﺬﻟﻚ ﺻﻼﺡُ ﻧﺼﺮٍ ﻣﻦْ ﻗﺎﺩﺓِ ﻋﺒﺪِﺍﻟﻨﺎﺻﺮِ ٬ ﻭﻣﻤﱠ ﻦْ ﺃﻛﺜ ﺮَ ﻓ ﻲ ﺍﻷﺭﺽِ ﺍﻟﻈﻠﱡ ﻢ
ﻭﺍﻟﻔﺴﺎﺩ ٬ ﺃﺻﻴﺐ ﺑﺄﻛﺜﺮ ﻣﻦْ ﻋ ﺸﺮﺓِ ﺃﻣ ﺮﺍﺽٍ ﻣﺆﻟﻤ ﺔٍ ﻣُﺰﻣِﻨ ﺔٍ ٬ ﻋ ﺎﺵ ﻋ ﺪﱠﺓ ﺳ ﻨﻮﺍﺕٍ
ﻣﻦْ ﻋﻤﺮِﻩِ ﻓﻲ ﺗﻌﺎﺳﺔٍ ٬ ﻭﻟﻢ ﻳﺠﺪْ ﻟﻪُ ﺍﻟﻄﺐﱡ ﻋﻼﺟﺎً ٬ ﺣﺘﻰ ﻣ ﺎﺕ ﺳ ﺠﻴﻨﺎً ﻣﺰﺟﻮﺟ ﺎً ﺑ ﻪِ
ﻓﻲ ﺯﻧﺰﺍﻧﺎﺕِ ﺯﻋﻤﺎﺋِﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﻳﺨﺪﻣُﻬﻢْ .
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ﻋﻠَ ْﻴ ِﻬﻢْ ﺭَﺑﱡَ
ﻚ ﴿ ﺍﻟﱠﺬِﻳﻦَ ﻃَﻐَﻮْﺍ ﻓِﻲ ﺍ ْﻟﺒِﻠَﺎﺩَِ { 11 } ﻓَﺄ ْﻛﺜَﺮُﻭﺍ ﻓِﻴﻬَﺎ ﺍ ْﻟﻔَﺴَﺎﺩََ { 12 } ﻓﺼَﺐﱠَ
ﺳَﻮْﻁَ ﻋَﺬَﺍﺏٍ )) ٬ ﴾ ﺇﻥﱠ ﺍﷲ ﻟﻴُﻤْﻠﻲ ﻟﻠﻈﺎﻟﻢِ ٬ ﺣﺘﻰ ﺇﺫﺍ ﺃﺧﺬﻩُ ﻟ ﻢُ ﻳ ْﻔِﻠﺘْ ﻪ )) ٬ (( ﻭﺍﺗﱠ ﻖِ
ﺩﻋﻮﺓ ﺍﻟﻤﻈﻠﻮﻡِ ٬ ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻭﺑﻴﻦ ﺍﷲِ ﺣﺠﺎﺏٌ. ((
ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢُ ﺍﻟﺘﻴﻤﻲﱡ : ﺇﻥﱠ ﺍﻟﺮﺟﻞ ﻟﻴﻈﻠﻤُﻨﻲ ﻓﺄﺭﺣَﻤُﻪُ.
ﻭﺳُﺮﻗﺖْ ﺩﻧﺎﻧﻴﺮُ ﻟﺮﺟﻞٍ ﺻﺎﻟﺢ ﻣﻦْ ﺧﺮﺍﺳﺎﻥ ٬ ﻓﺠﻌﻞ ﻳﺒﻜﻲ ٬ ﻓﻘﺎﻝ ﻟ ﻪ ﺍﻟﻔ ﻀﻴﻞُ
: ﻟِ ﻢ ﺗﺒﻜ ﻲ ؟ ﻗ ﺎﻝ : ﺫﻛ ﺮﺕُ ﺃﻥﱠ ﺍﷲ ﺳ ﻮﻑ ﻳﺠﻤﻌُﻨ ﻲ ﺑﻬ ﺬﺍ ﺍﻟ ﺴﺎﺭﻕِ ﻳ ﻮﻡ ﺍﻟﻘﻴﺎﻣ ﺔِ٬
ﻓﺒﻜﻴﺖُ ﺭﺣﻤﺔً ﻟﻪ.
ﻭﺍﻏﺘﺎﺏ ﺭﺟُﻞٌ ﺃﺣﺪ ﻋﻠﻤﺎءِ ﺍﻟﺴﻠﻒِ ٬ ﻓﺄﻫ ﺪﻯ ﻟﻠﺮﺟُ ﻞِ ﺗﻤ ﺮﺍً ﻭﻗ ﺎﻝ : ﻷﻧ ﻪُ ﺻ ﻨﻊ
ﻟﻲ ﻣﻌﺮﻭﻓﺎً.
******** *********************************
ﻗﻠﺖُ : ﺑﺎﻟﺒﺎﺏِ ﺃﻧﺎ
ﻋﻠ ﻰ ﻫﻴﺌ ﺔِ ﺍﻷﻣ ﻢِ ﺍﻟﻤﺘﺤ ﺪﺓِ ﺑﻨﻴﻮﻳ ﻮﺭﻙ ﻟﻮﺣ ﺔٌ ٬ ﻣﻜﺘ ﻮﺏٌ ﻋﻠﻴﻬ ﺎ ﻗﻄﻌ ﺔٌ ﺟﻤﻴﻠٌ ﺔ
ﻟﻠﺸﺎﻋﺮِ ﺍﻟﻌﺎﻟﻤﻲﱢ ﺍﻟ ﺴﻌﺪﻱ ﺍﻟ ﺸﻴﺮﺍﺯﻱ ٬ ﻭﻗ ﺪْ ﺗﺮﺟﻤ ﺖْ ﺇﻟ ﻰ ﺍﻹﻧﺠﻠﻴﺰﻳ ﺔِ ﻭﻫ ﻲ ﺗ ﺪﻋﻮ
ﺇﻟﻰ ﺍﻹﺧﺎءِ ﻭﺍﻷُﻟﻔﺔِ ﻭﺍﻻﺗﺤﺎﺩِ ٬ ﻳﻘﻮﻝ:
ﻣ ﻦْ ﺑﺒ ﺎﺑﻲ ﻗﻠ ﺖُ ﺑﺎﻟﺒ ﺎ ِ
ﺏ ﻗ ﺎﻝ ﻟ ﻲ ﺍﻟﻤﺤﺒ ﻮﺏُ ﻟﻤﱠ ﺎ
ﺃﻧ ﺎ ﺎ
ﺣﻴﻨﻤ ﺎ ﻓﺮﱠﻗ ﺖ ﻓﻴ ﻪ ﺑ ْﻴ َﻨﻨَ ﻗ ﺎﻝ ﻟ ﻲ ﺃﺧﻄ ﺄﺕ ﺗﻌﺮﻳ ﻒﻪُ
ﺯﺭﺗُ
ﺃﻃ ﺮُﻕُ ﺍﻟﺒ ﺎﺏ ﻋﻠﻴ ﻪ ﻮﻯ ﺍﻟﻬ
ﺎ ﺟﺌﺘُ ﻪُ ﻭﻣ ﻀﻰ ﻋ ﺎﻡٌ ﻓﻠﻤﱠ
ُﻨ ﺎ ﺎ
ِﻨ
ﺛ ﻣُ ﻮ ﻢ ﻫﱠ ﺇﻻﱠ ﺃﻧ ﺖَ ﺑﺎﻟﺒ ﺎﺏِ ﻫ ﻗﺎﻝ ﻟﻲ ﻣﻦْ ﺃﻧﺖَ ﻗﻠﺖُ ﺃﻧْﻈُ ﺮْ
ﻭﻋَﺮَﻓْ ﺖَ ﺍﻟﺤُ ﺐﱠ ﻓﺎﺩﺧُ ﻞْ ﻒ ﺎ
ﻓﻤ
ﻗ ﺎﻝ ﻟ ﻲ ﺃﺣ ﺴﻨﺖ ﺗﻌﺮﻳ
ﻳ ﺎ ﺃﻧ ﺎ ﺍﻟﻬ ﻮﻯ
ﻻﺑُ ﺪﱠ ﻟﻠﻌﺒ ﺪ ﻣ ﻦْ ﺃﺥٍ ﻣﻔﻴ ﺪٍ ﻳ ﺄﻧﺲُ ﺇﻟﻴ ﻪ ٬ ﻭﻳﺮﺗ ﺎﺡُ ﺇﻟﻴ ﻪ ٬ ﻭﻳُ ﺸﺎﺭﻛُﻪ ﺃﻓﺮﺍﺣ ﻪُ
ﺟﻌَ ﻞ ﻟﱢ ﻲ ﻭَﺯِﻳ ﺮﺍً ﻣﱢ ﻦْ ﺃَ ْﻫﻠِ ﻲ { 29 } ﻫَ ﺎﺭُﻭﻥَ ﻭﺃﺗﺮﺍﺣ ﻪُ ٬ ﻭﻳﺒﺎﺩﻟُ ﻪ ﻭ ّﺩﺍً ﺑ ﻮﺩﱟ ﴿ . ﻭَﺍ ْ
ﺤﻚَ
ﺃَﺧِ ﻲ { 30 } ﺍﺷْ ﺪُﺩْ ﺑِ ﻪِ ﺃَﺯْﺭِﻱ { 31 } ﻭَﺃَﺷِْ ﺮﻛْﻪُ ﻓِ ﻲ ﺃَﻣْ ﺮِﻱ { 32 } ﻛَ ﻲْ ﻧُ ﺴَﺒﱢ َ
ﻛَﺜِ ﻴﺮﺍً { 33 } ﻭَﻧَ ْﺬﻛُ َﺮﻙَ ﻛَﺜِﻴﺮﺍً. ﴾
ﻳُﻮﺍﺳ ﻴﻚ ﺃﻭ ﻳُ ﺴﻠِﻴﻚ ﺃﻭ ﻭﻻﺑ ﺪﱡ ﻣ ﻦْ ﺷ ﻜﻮﻯ ﺇﻟ ﻰ ﺫﻱ
َﻳﺘَﻮﺟﱠ ﻊُ ﻗﺮﺍﺑ ﺔٍ
ﻻ ﲢﺰﻥ
201
ﻀ ُﻬﻢْ ﺃَ ْﻭِﻟﻴَ ﺎءَ ﺑﻌْ ﺾٍ ﴿ ٬ ﴾ ﻛَ ﺄَ ﱠﻧﻬُﻢ ﺑُﻨﻴَ ﺎﻥٌ ﻣﱠ ْﺮﺻُ ﻮﺹٌ ﴿ ٬ ﴾ ﻭََﺃﻟﱠ ﻒَ ﺑَْ ﻴﻦَ
َ ﴿ ﺑﻌُْ
ﺧﻮَﺓٌ . ﴾
ُ ﻗﻠُﻮ ِﺑ ِﻬﻢْ ﴿ ٬ ﴾ ﺇِﻧﱠﻤَﺎ ﺍﻟْﻤُﺆْ ِﻣﻨُﻮﻥَ ﺇِ ْ
******************************************
ﻻﺑﺪﱠ ﻣﻦْ ﺻﺎﺣﺐٍ
ﺇﻥﱠ ﻣﻦْ ﺃﺳ ﺒﺎﺏِ ﺍﻟ ﺴﻌﺎﺩﺓِ ﺃﻥْ ﺗﺠ ﺪ ﻣ ﻦْ ﺗﻨﻔﻌُ ﻚ ﺻُ ﺤﺒﺘُﻪ ٬ ﻭﺗُ ﺴﻌﺪُﻙ ﺭﻓﻘﺘُ ﻪ)) .
ﻇﻞﱠ ﺇﻻ ﻇﻠﱢﻲ. ((
ﻇﻠﱢﻲ ﻳﻮﻡ ﻻِ
ﻇﻠﱡﻬﻢْ ﻓﻲِ
ﺃﻳﻦ ﺍﻟﻤﺘﺤﺎﺑﱡﻮﻥ ﻓﻲ ﺟﻼﻟﻲ ٬ ﺍﻟﻴﻮﻡ ﺃُ ِ
)) ﻭﺭﺟﻼﻥِ ﺗﺤﺎﺑﱠﺎ ﻓﻲ ﺍﷲِ ٬ ﺍﺟﺘﻤﻌ ﺎ ﻋﻠﻴﻪِ ﻭﺗﻔﺮﱠﻗﺎ ﻋﻠﻴِﻪ. ((
************************* ******************
ﺍﻷﻣْﻦُ ﻣﻄﻠﺐٌ ﺷﺮﻋﻲﱞ ﻭﻋﻘﻠﻲﱞ
ﻃﻌَ َﻤﻬُﻢ ﻣﱢﻦ ﺟُﻮﻉٍ ﻭَﺁﻣََ ﻨﻬُﻢ ﻣﱢْ
ﻦ ُ ﴿ ﺃ ْﻭﻟَـ ِﺌﻚََ ﻟ ُﻬﻢُ ﺍﻷَ ْﻣﻦُ ﻭَﻫُﻢ ﱡﻣﻬْﺘَﺪُﻭﻥَ ﴿ ٬ ﴾ ﺍﻟﱠﺬِﻱ ﺃَ ْ
ﺧَْ ﻮﻑٍ ﴿ ٬ ﴾ ﺃَ َﻭﻟَ ﻢْ ﻧُ َﻤﻜﱢ ﻦ ﱠﻟﻬُ ﻢْ ﺣَﺮَﻣ ﺎً ﺁﻣِﻨ ﺎً ﴿ ٬ ﴾ ﻭَﻣَ ﻦ ﺩَﺧَﻠَ ﻪُ ﻛَ ﺎﻥَ ﺁﻣِﻨ ﺎً ﴿ ٬ ﴾ ﺛُ ﻢﱠَ ﺃ ْﺑِﻠﻐْ ﻪُ
ﻣَﺄْ َﻣﻨَﻪُ . ﴾
)) ﻣﻦْ ﺑﺎﺕ ﺁﻣِﻨﺎً ﻓﻲ ﺳِ ْﺮﺑِﻪِ ٬ ﻣُﻌﺎﻓﻰً ﻓﻲ ﺑﺪﻧِ ﻪِ ٬ ﻋﻨ ﺪﻩ ﻗُ ﻮﺕُ ﻳﻮﻣِ ﻪِ ٬ ﻓﻜﺄﻧﱠﻤ ﺎ
ﺣِﻴﺰ ﺕْ ﻟﻪ ﺍﻟﺪﻧﻴﺎ ﺑﺤﺬﺍﻓﻴﺮِﻫﺎ. ((
ﻓﺄﻣﻦُ ﺍﻟﻘﻠﺐِ : ﺇﻳﻤﺎﻧُﻪ ﻭﺭﺳﻮﺧُﻪ ﻓﻲ ﻣﻌﺮﻓﺔِ ﺍﻟﺤﻖﱢ ٬ ﻭﺍﻣﺘﻼﺅُﻩ ﺑﺎﻟﻴﻘﻴﻦِ.
ﻭﺃﻣْ ﻦُ ﺍﻟﺒﻴ ﺖِ : ﺳ ﻼﻣﺘُﻪ ﻣ ﻦ ﺍﻻﻧﺤ ﺮﺍﻑِ ٬ ﻭﺑُﻌْ ﺪُﻩ ﻋ ﻦِ ﺍﻟﺮﺫﻳﻠ ﺔِ ٬ ﻭﺍﻣ ﺘﻼﺅُﻩُ
ﺑﺎﻟﺴﻜﻴﻨﺔِ ٬ ﻭﺍﻫﺘﺪﺍﺅﻩ ﺑﺎﻟﺒﺮﻫﺎﻥِ ﺍﻟ ﱠﺮﺑّﺎﻧﻲﱢ.
ﻭﺃﻣْﻦُ ﺍﻷﻣﺔِ : ﺟﻤْﻌُﻬﺎ ﺑﺎﻟﺤﺐﱢ ٬ ﻭﺇﻗﺎﻣﺔُ ﺃﻣﺮِﻫ ﺎ ﺑﺎﻟﻌَ ﺪْﻝِ ٬ ﻭﺭﻋﺎﻳﺘُﻬ ﺎ ﺑﺎﻟ ﺸﺮﻳﻌﺔِ
.
ﻭﺍﻟﺨ ﻮﻑ ﻋ ﺪﻭﱡ ﺍﻷﻣ ﻦِ ﴿ ﻓَﺨََ ﺮﺝَ ﻣِ ْﻨﻬَ ﺎ ﺧَﺎﺋِﻔ ﺎً ﻳَﺘَﺮَﻗﱠ ﺐُ ﴿ ٬ ﴾ ﻓَ ﻼَ ﺗَﺨَ ﺎﻓُﻮ ُﻫﻢْ
ﻭَﺧَﺎﻓُﻮﻥِ ﺇِﻥ ﻛُﻨﺘُﻢ ﱡﻣﺆْ ِﻣﻨِﻴﻦَ. ﴾
ﻭﻻ ﺭﺍﺣﺔ ﻟﺨﺎﺋﻒٍ ﻭﻻ ﺃﻣْﻦ ﻟﻤﻠﺤِﺪٍ ٬ ﻭﻻ ﻋﻴﺶ ﻟﻤﺮﻳﺾٍ.
ﻓ ﺈﺫﺍ ﻭﻟﻴ ﺎ ﻋ ﻦ ﺍﻟﻌُﻤ ﺮِ ﻭﻟﱠ ﻰ
ﺤ ٌﺔ
ﺇﻧﱠﻤ ﺎ ﺍﻟﻌُﻤ ﺮُ ﺻ ﱠ
ﻭﻛﻔ ﺎﻑٌ
ﷲِ ﻣﺎ ﺃﺗْﻌﺲَ ﺍﻟﺪﱠﻧﻴﺎ ٬ ﺇﻥْ ﺻﺤﱠﺖْ ﻣﻦْ ﺟﺎﻧﺐٍ ﻓﺴﺪﺕْ ﻣﻦْ ﺟﺎﻧ ﺐٍ ﺁﺧ ﺮ ٬ ﺇﻥْ ﺃﻗﺒ ﻞ
ﺍﻟﻤ ﺎﻝُ ﻣَ ﺮِﺽَ ﺍﻟﺠ ﺴﻢُ ٬ ﻭﺇﻥْ ﺻ ﺢﱠ ﺍﻟﺠ ﺴﻢُ ﺣﻠﱠ ﺖِ ﺍﻟﻤ ﺼﺎﺋﺐُ ٬ ﻭﺇﻥْ ﺻ ﻠُﺢ ﺍﻟﺤ ﺎﻝُ
ﻭﺍﺳﺘﻘﺎﻡ ﺍﻷﻣﺮُ ﺣﻞﱠ ﺍﻟﻤﻮﺕُ.
ﺧﺮﺝ ﺍﻟﺸﺎﻋﺮُ ﺍﻷﻋﺸﻰ ﻣﻦْ ) ﻧﺠﺪٍ ( ﺇﻟﻰ ﺍﻟﺮﺳﻮﻝِ r ﻳﻤﺘﺪﺣُ ﻪ ﺑﻘ ﺼﻴﺪﺓٍ ﻭﻳ ﺴﻠﻢُ
٬ ﻓﻌﺮﺽ ﻟﻪ ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻓﺄﻋﻄﺎﻩُ ﻣﺎﺋﺔ ﻧﺎﻗﺔٍ ٬ ﻋﻠﻰ ﺃﻥْ ﻳﺘﺮﻙ ﺳ َﻔﺮَﻩُ ﻭﻳﻌﻮﺩ ﺇﻟﻰ ﺩﻳ ﺎﺭِﻩِ
ﻻ ﲢﺰﻥ
202
٬ ﻓﺄﺧﺬ ﺍﻹﺑﻞ ﻭﻋﺎﺩ ٬ ﻭﺭﻛﺐ ﺃﺣ ﺪﻫﺎ ﻓﻬ ﻮ ﺟﻠ ﺖْ ﺑ ﻪ ٬ ﻓ ﺴﻘﻂ ﻋﻠ ﻰ ﺭﺃﺳِ ﻪِ ٬ ﻓﺎﻧ ﺪﻗﱠ ْ
ﺖ
ﻋﻨﻘُﻪُ ٬ ﻭ ﻓﺎﺭﻕ ﺍﻟﺤﻴﺎﺓ ٬ ﺑﻼ ﺩﻳﻦٍ ﻭﻻ ﺩﻧﻴﺎ . ﺃﻡﱠ ﻗﺼﻴﺪﺗُﻪ ﺍﻟﺘﻲ ﻫﻴﱠﺄﻫ ﺎ ﻟﻴﻘﻮﻟﻬ ﺎ ﺑ ﻴﻦ ﻳ ﺪﻱْ
ﺴﻦِ ﻳﻘﻮﻝُ ﻓﻴﻬﺎ:
ﺭﺳﻮﻝ ﺍﷲِ ٬ r ﻓﻬﻲ ﺑﺪﻳﻌﺔُ ﺍﻟﺤُ ْ
ﻓﻠﻠّ ﻪِ ﻫ ﺬﺍ ﺍﻟ ﺪﱠﻫﺮُ ﻛﻴ ﻒ ﺷﺒﺎﺏٌ ﻭﺷﻴﺐٌ ﻭﺍﻓﺘﻘﺎﺭٌ ﻭﺛﺮﻭﺓٌ
ﱠﺩﺍ ﺗ ﺮﺩ
ْ ﻗ ﺪْ ﻭﻻﻗﻴ ﺖ ﺑﻌ ﺪ ﺍﻟﻤ ﻮﺕِ ﻣ ﻦ ﺇﺫﺍ ﺃﻧ ﺖ ﻟ ﻢْ ﺗﺮْﺣ ﻞْ ﺑ ﺰﺍﺩٍ ﻣ ﻦ
ﱠﺩﺍ
ﺎ ﻛ ﻭ ﺎﻥ
ﺗ ﺰ
ﻭﺃﻧﱠ ﻚ ﻟ ﻢُْ ﺗﺮْﺻِ ﺪْ ﻟﻤ ﻰ ﱡﻘ
ْ ﻻ ﺗﻜ ﻮﻥ ﻧ ﺪﻣْﺖ ﻋﻠ ﻰ ﺃﻥ ﺍﻟﺘ
ﺃﺭْﺻ ﺪَﺍ
*************************************** ﻛﻤ ْﺜﻠِ ﻪِ
ﺃﻣﺠﺎﺩٌ ﺯﺍﺋﻠﺔٌ
ﺇﻥﱠ ﻣﻦْ ﻟﻮﺍﺯﻡِ ﺍﻟ ﺴﻌﺎﺩﺓِ ﺍﻟﺤﻘﱠ ﺔِ ﺃﻥْ ﺗﻜ ﻮﻥ ﺩﺍﺋﻤ ﺔً ﺗﺎﻣﱠ ﺔً ٬ ﻓ ﺪﻭﺍﻣُﻬﺎ ﺃﻥْ ﺗﻜ ﻮﻥ ﻓ ﻲ
ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ ٬ ﻓﻲ ﺍﻟﻐﻴﺐِ ﻭﺍﻟﺸﻬﺎﺩﺓِ ٬ ﺍﻟﻴﻮﻡ ﻭﻏﺪﺍً.
ﻭﺗﻤﺎﻣُﻬﺎ ﺃﻥْ ﻻ ﻳُﻨﻐﱢﺼﻬﺎ ﻧ َﻜﺪٌ ٬ ﻭﺃﻥْ ﻻ ﻳﺨْﺪﺵَ ﻭﺟﻪُ ﻣﺤﺎﺳِﻨﻬﺎ ﺑﺴﺨﻂٍ.
ﺟﻠ ﺲ ﺍﻟﻨﻌﻤ ﺎﻥُ ﺑ ﻦُ ﺍﻟﻤﻨ ﺬﺭِ – ﻣﻠ ﻚُ ﺍﻟﻌ ﺮﺍﻕِ – ﺗﺤ ﺖ ﺷ ﺠﺮﺓٍ ﻣﺘﻨﺰﱠﻫ ﺎً ﻳ ﺸﺮﺏُ
ﺍﻟﺨَ ﻤْﺮَ ﻓﺄﺭﺍﺩ ﻋﺪﻱﱡ ﺑﻦُ ﺯﻳﺪ – ﻭﻛﺎﻥ ﺣﻜﻴﻤﺎً – ﺃﻥْ ﻳﻌﻈﻪ ﺑﻠﻔﻆٍ ﻓﻘﺎﻝ ﻟﻪ : ﺃﻳﱡﻬﺎ ﺍﻟﻤﻠﻚُ٬
ﺃﺗﺪﺭﻱ ﻣﺎﺫﺍ ﺗﻘﻮﻝُ ﻫﺬﻩِ ﺍﻟﺸﱠﺠﺮﺓُ ؟ ﻗﺎﻝ ﺍﻟﻤﻠﻚُ : ﻣﺎﺫﺍ ﺗﻘﻮﻝ : ﻗﺎﻝ ﻋﺪﻱﱞ : ﺗﻘﻮﻝُ:
ﻳ ْﻤﺰُﺟُ ﻮﻥ ﺍﻟﺨﻤ ﺮ ﺑﺎﻟﻤ ﺎءِ ﺭُﺏﱠ ﺭﻛ ﺐِ ﻗ ﺪْ ﺃﻧ ﺎﺧُﻮﺍ
ﻝْ
ﱡﻻ ﺪ ﺍﻟ ﺰ
ً ﺑﻌ ﻭﻛ ﺬﺍﻙ ﺍﻟ ﺪﱠﻫﺮُ ﺣ ﺎﻻ ﺣﻮﻟﻨ ﺎ
ﺛ ﻢﱠ ﺻ ﺎﺭﻭﺍ ﻟَﻌِ ﺐ ﺍﻟ ﱠﺪﻫْﺮُ
ﺣ ﺎﻝْ
ُ ٬ ﻭﺗﺮﻙ ﺍﻟﺨﻤﺮ ٬ ﻭﺑﻘﻲ ﻣﺘﻜﺪﱢﺭﺍً ﺣﺘﻰ ﻣﺎﺕ. ﺑﻬ ﻢْ
ﻓﺘﻨﻐﺺُ ﺍﻟﻨﻌﻤﺎﻥ
ﻭﻫﺬﺍ ﺷﺎﻩُ ﺇﻳﺮﺍﻥ ﺍﻟﺬﻱ ﺍﺣﺘﻔﻞ ﺑﻤﺮﻭﺭِ ﺃﻟﻔﻴﻦِ ﻭﺧﻤﺴﻤﺎﺋﺔِ ﺳﻨﺔٍ ﻋﻠ ﻰ ﻗﻴ ﺎﻡ ﺍﻟﺪﻭﻟ ﺔِ
ﺍﻟﻔﺎﺭﺳﱢﻴﺔِ ٬ ﻭﻛﺎﻥ ﻳُﺨﻄﱢﻂُ ﻟﺘﻮﺳﻴﻊِ ﻧﻔﻮﺫِﻩ ٬ ﻭﺑ ﺴْﻂِ ﻣﻠﻜ ﻪِ ﻋﻠ ﻰ ﺑﻘﻌ ﺔٍ ﺃﻛﺒ ﺮ ﻣ ﻦْ ﺑﻠ ﺪِﻩِ٬
ﺛﻢ ﻳُﺴﻠﺐ ﺳﻠﻄﺎﻧُﻪ ﺑﻴﻦ ﻋﺸﱠﻴﺔٍ ﻭﺿﺤﺎﻫﺎ ُ ﴿ ﺗ ْﺆﺗِﻲ ﺍﻟْ ُﻤ ْﻠﻚَ ﻣَﻦ ﺗَﺸَﺎء ﻭَﺗَﻨ ِﺰﻉُ ﺍﻟْ ُﻤ ْﻠﻚَ ﻣِﻤﱠ ﻦ
ﺗَﺸَﺎء. ﴾
ْ ﻗﺼﻮﺭِﻩِ ﻭﺩُﻭﺭِﻩِ ﻭﺩﻧﻴ ﺎﻩ ﻃ ﺮﺩﺍً ٬ ﻭﻳﻤ ﻮﺕُ ﻣ ﺸﺮﱠﺩﺍً ﺑﻌﻴ ﺪﺍً ﻣﺤﺮُ ﻭﻣ ﺎً ﻭﻳﻄ ُﺮﺩُ ﻣﻦ
ﻋﻴُ ﻮﻥٍ { 25 } ﻭَﺯُﺭُﻭﻉٍ ﻭَﻣَﻘَ ﺎﻡٍ ﺟﻨﱠ ﺎﺕٍَ ﻭ ُ ﻣﻔﻠﺴﺎً ٬ ﻻ ﻳﺒﻜﻲ ﻋﻠﻴﻪ ﺃﺣﺪٌَ ﴿ : ﻛﻢْ ﺗَ َﺮﻛُﻮﺍ ﻣِ ﻦَ
ﻛَﺮِﻳﻢٍَ { 26 } ﻭ َﻧﻌْﻤَﺔٍ ﻛَﺎﻧُﻮﺍ ﻓِﻴﻬَﺎ ﻓَﺎ ِﻛﻬِﻴﻦَ. ﴾
ﻭﻛ ﺬﻟﻚ ﺷﺎﻭﺷﻴ ﺴﻜﻮ ﺭﺋ ﻴﺲُ ﺭﻭﻣﺎﻧﻴ ﺎ ٬ ﺍﻟ ﺬﻱ ﺣﻜ ﻢ ﺍﺛﻨﺘ ﻴﻦ ﻭﻋ ﺸﺮﻳﻦ ﺳ ﻨﺔ٬
ﻭﻛﺎﻥ ﺣَﺮَﺳُﻪ ﺍﻟﺨﺎﺹﱡ ﺳ ﺒﻌﻴﻦ ﺃﻟﻔ ﺎً ٬ ﺛ ﻢﱠ ﻳﺤ ﻴﻂُ ﺷ ﻌﺒُﻪ ﺑﻘ ﺼﺮِﻩِ ٬ ﻓﻴﻤﺰﱢﻗﻮﻧ ﻪُ ﻭﺟﻨ ﻮﺩﻩُ
ﺇﺭﺑ ﺎً ﺇﺭﺑ ﺎً ﴿ ﻓَﻤَ ﺎ ﻛَ ﺎﻥَ ﻟَ ﻪُ ﻣِ ﻦِ ﻓﺌَ ﺔٍ ﻳَﻨ ﺼُﺮُﻭﻧَﻪُ ﻣِ ﻦ ﺩُﻭﻥِ ﺍﻟﻠﱠ ﻪِ ﻭَﻣَ ﺎ ﻛَ ﺎﻥَ ﻣِ ﻦَ
ﺍﻟﻤُﻨ َﺘﺼِﺮِﻳﻦَ . ﴾ ﻟﻘﺪْ ﺫﻫﺐ ٬ ﻓﻼ ﺩﻧﻴﺎ ﻭﻻ ﺁﺧﺮﺓ .
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203
ﻭﺫﺍﻙ ﺭﺋ ﻴﺲُ ﺍﻟﻔﻠﺒ ﻴﻦِ ﻣ ﺎﺭﻛﻮﺱ : ﺟﻤ ﻊ ﺍﻟﺮﺋﺎﺳ ﺔ ﻭﺍﻟﻤ ﺎﻝ ٬ ﻭﻟﻜﻨﱠ ﻪ ﺃﺫﺍﻕ ﺃﻣﱠﺘ ﻪ
ﺃﺻﻨﺎﻑ ﺍﻟﺬﱡﻝّ ٬ ﻭﺃﺳﻘﺎﻫﺎ ﻛﺄﺱ ﺍﻟﻬﻮﺍﻥِ ٬ ﻓﺄﺫﺍﻗﻪ ﺍﷲُ ﻏُﺼﺺ ﺍﻟﺘﻌﺎﺳﺔِ ﻭﺍﻟﺸﻘﺎءِ ٬ ﻓ ﺈﺫﺍ
ﻫﻮ ﻣﺸ ﱠﺮﺩٌ ﻣﻦْ ﺑ ﻼﺩِﻩِ ﻭﻣ ﻦْ ﺃﻫﻠِ ﻪ ﻭﺳ ﻠﻄﺎﻧِﻪ ٬ ﻻ ﻳﻤﻠ ﻚُ ﻣ ﺄﻭﻯ ﻳ ﺄﻭﻱ ﺇﻟﻴ ﻪ ٬ ﻭﻳﻤ ﻮﺕُ
ﻀﻠِﻴﻞٍَ ﴿ ٬ ﴾ ﻓﺄَﺧَ ﺬَﻩُ ﺷﻘﻴّﺎً ٬ ﻳﺮﻓﺾُ ﺷﻌ ُﺒﻪُ ﺃﻥ ﻳُﺪﻓَﻦَ ﻓﻲ ﺑﻠﺪِﻩِ َ ﴿ : ﺃَﻟﻢْ ﻳَ ْ
ﺠ َﻌﻞْ ﻛَﻴْﺪَ ُﻫﻢْ ﻓِﻲ ﺗَْ
ﺍﻟﻠﱠﻪَُ ﻧﻜَﺎﻝَ ﺍﻟْﺂﺧِﺮَﺓِ ﻭَﺍ ْﻟﺄُﻭﻟَﻰَ ﴿ ٬ ﴾ ﻓ ُﻜّﻠﺎً ﺃَﺧَ ْﺬﻧَﺎ ﺑِﺬَﻧﺒِﻪِ. ﴾
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ﺍﻛﺘﺴﺎﺏُ ﺍﻟﻔﻀﺎﺋﻞ ﺃﻛﺎﻟﻴﻞٌ ﻋﻠﻰ ﻫﺎﻡِ ﺍﻟﺤﻴﺎﺓِ ﺍﻟﺴﻌﻴﺪﺓِ
ﻣﻄﻠ ﻮﺏٌ ﻣ ﻦ ﺍﻟﻌﺒ ﺪِ ﻟﻜ ﻲْ ﻳﻜ ﺴﺐ ﺍﻟ ﺴﻌﺎﺩﺓ ﻭﺍﻷﻣ ﻦ ﻭﺍﻟﺮﺍﺣ ﺔ ٬ ﺃﻥ ﻳُﺒ ﺎﺩﺭ ﺇﻟ ﻰ
ﺍﻟﻔﻀﺎﺋﻞ ٬ ﻭﺃﻥْ ﻳُﺴﺎﺭﻉ ﺇﻟﻰ ﺍﻟ ﺼﻔﺎﺕِ ﺍﻟﺤﻤﻴ ﺪﺓِ ﻭﺍﻷﻓﻌ ﺎﻝِ ﺍﻟﺠﻤﻴﻠ ﺔِ )) ﺍﺣ ﺮﺹْ ﻋﻠ ﻰ
ﻣﺎ ﻳﻨﻔﻌُﻚ ﻭﺍﺳﺘ ِﻌﻦْ ﺑﺎﷲِ. ((
ﻋﻨﱢ ﻲ ﻋﻠ ﻰ ﺃﺣﺪُ ﺍﻟﺼﺤﺎﺑﺔِ ﻳ ﺴﺄﻝُ ﺍﻟﺮﺳ ﻮﻝ r ﻣﺮﺍﻓﻘَﺘَ ﻪُ ﻓ ﻲ ﺍﻟﺠﻨ ﺔِ ﻓﻴﻘ ﻮﻝ )) : ﺃ ِ
ﻧﻔ ﺴِﻚ ﺑﻜﺜْ ﺮﺓِ ﺍﻟ ﺴﺠﻮﺩِ ٬ ﻓﺈﻧﱠ ﻚ ﻻ ﺗ ﺴﺠُﺪُ ﷲِ ﺳ ﺠﺪﺓً ٬ ﺇﻻﱠ ﺭَ َﻓﻌَ ﻚ ﺑﻬ ﺎ ﺩﺭﺟ ﺔ. ((
ﻭﺍﻵﺧﺮُ ﻳﺴﺄﻝُ ﻋﻦْ ﺑﺎﺏٍ ﺟﺎﻣﻊٍ ﻣﻦ ﺍﻟﺨﻴﺮِ ٬ ﻓﻴﻘﻮﻝُ ﻟﻪ )) : ﻻ ﻳﺰﺍﻝُ ﻟﺴﺎﻧُﻚ ﺭﻃﺒ ﺎُ ﻣ ﻦ
ﺴ ﱠﺒﻦﱠ ﺃﺣ ﺪﺍً ٬ ﻭﻻ ﺗ ﻀﺮِﺑﻦﱠ ﺑﻴ ﺪِﻙ ﺃﺣ ﺪﺍً ﺫﻛﺮ ﺍ ﷲِ . (( ﻭﺛﺎﻟﺚٌ ﻳﺴﺄﻝُ ﻓﻴﻘﻮﻝُ ﻟﻪ )) : ﻻ ﺗ ُ
ﺴﺒﱠﻨﱠﻪ ﺑﻤ ﺎ ﺗﻌﻠ ﻢُ ﻓﻴ ﻪ ٬ ﻭﻻ ﺗﺤﻘِ ﺮﻥﱠ ﻣ ﻦ ٬ ﻭﺇﻥْ ﺃﺣ ﺪٌ ﺳ ﺒﱠﻚ ﺑﻤ ﺎ ﻳﻌﻠ ﻢُ ﻓﻴ ﻚ ﻓ ﻼ ﺗُ
ﺍﻟﻤﻌﺮﻭﻑِ ﺷﻴﺌﺎً ٬ ﻭﻟﻮ ﺃﻥُْ ﺗﻔْﺮِﻍ ﻣﻦْ ﺩَ ْﻟﻮِﻙ ﻓﻲ ﺇﻧﺎءِ ﺍﻟﻤﺴﺘﻘﻲ. ((
ﺇﻥﱠ ﺍﻷﻣﺮ ﻳﻘﺘ ﻀﻲ ﺍﻟﻤﺒ ﺎﺩَﺭَ ﺓَ ﻭﺍﻟﻤُ ﺴﺎﺭﻋﺔ )) : ﺑ ﺎﺩﺭِﻭﺍ ﺑﺎﻷﻋﻤ ﺎﻝِ ﻓﺘﻨ ﺎً)) ٬ ((
ﺍﻏﺘ ِﻨﻢْ ﺧﻤﺴﺎً ﻗﺒ ﻞ ﺧﻤ ﺲٍ﴿ ٬ (( ﻭَﺳَ ﺎ ِﺭﻋُﻮﺍِْ ﺇﻟَ ﻰ ﻣَ ْﻐﻔِ ﺮَﺓٍ ﻣﱢ ﻦ ﱠﺭ ﱢﺑﻜُ ﻢْ ﻭَﺟَﻨﱠ ﺔٍِ ﴿ ٬ ﴾ ﺇ ﱠﻧﻬُ ﻢْ
ﻛَﺎﻧُﻮﺍ ﻳُﺴَﺎ ِﺭﻋُﻮﻥَ ﻓِﻲ ﺍﻟْﺨَﻴْﺮَﺍﺕِ ﴿ ٬ ﴾ ﻭَﺍﻟﺴﱠﺎﺑِﻘُﻮﻥَ ﺍﻟﺴﱠﺎ ِﺑﻘُﻮﻥَ. ﴾
ﻃﻠَ ﺐِﺨ ﻴْﺮِ ٬ ﻭﻻ ﺗﻨﺘﻈﺮْ ﻓﻲ ﻋﻤ ﻞِ ﺍﻟﺒِ ﺮﱢ ٬ ﻭﻻ ﺗُ ﺴﻮﱢﻑْ ﻓ ﻲَ ﻻ ﺗُﻬﻤِﻞْ ﻓﻲ ﻓِﻌْﻞِ ﺍﻟ َ
ﺍﻟﻔﻀﺎﺋﻞِ:
ﺇﻥﱠ ﺍﻟﺤﻴ ﺎﺓ ﺩﻗ ﺎﺋﻖٌ ﻭﺛ ﻮﺍﻥِ ﺩﻗﱠ ﺎﺕُ ﻗﻠ ﺐِ ﺍﻟﻤ ﺮءِ ﻗﺎﺋﻠ ﺔٌ
ﻟ ﻪُﻮﻥَ. ﴾
﴿ ﻭَﻓِﻲَ ﺫﻟِﻚََ ﻓﻠْ َﻴ َﺘﻨَﺎﻓَﺲِ ﺍﻟْ ُﻤﺘَﻨَﺎﻓِﺴ
ﻋﻤﺮُ ﺑﻦُ ﺍﻟﺨﻄﺎﺏِ ﺑﻌﺪ ﺃﻥْ ﻃُﻌِﻦ ﻭﺛَﺞﱠ ﺩﻣُﻪ ٬ ﻳﺮﻯ ﺷﺎﺑّﺎً ﻳﺠ ﺮﱡ ﺇﺯﺍﺭﻩ ٬ ﻓﻘ ﺎ ﻝ ﻟ ﻪ
ﻋﻤﺮُ )) : ﻳﺎ ﺍﺑﻦ ﺃﺧﻲ ٬ ﺍﺭْﻓَﻊْ ﺇﺯﺍﺭﻙ ٬ ﻓﺈﻧﻪُ ﺃﺗﻘﻰ ﻟﺮﺑﱢﻚ ٬ ﻭﺃﻧْﻘﻰ ﻟﺜﻮﺑﻚ . (( ﻭﻫ ﺬﺍ
ﺃﻣﺮٌ ﺑﺎﻟﻤﻌﺮﻭﻑِ ﻓﻲ ﺳﻜﺮﺍﺕِ ﺍﻟﻤﻮﺕِ ﴿ ﻟِﻤَﻦ ﺷَﺎء ﻣِﻨ ُﻜﻢْ ﺃَﻥ ﻳَﺘَﻘَ ﱠﺪﻡََ ﺃﻭَْ ﻳ َﺘﺄَﺧﱠﺮَ. ﴾
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ﺇﻥﱠ ﺍﻟﺴﻌﺎﺩﺓ ﻻ ﺗﺤﺼﻞُ ﺑﺎﻟﻨﻮﻡِ ﺍﻟﻄﻮﻳﻞِ ٬ ﻭﺍﻟﺨﻠﻮﺩِ ﺇﻟﻰ ﺍﻟﺪﱠﻋﺔِ ٬ ﻭﻫَﺠْﺮِ ﺍﻟﻤﻌ ﺎﻟﻲ
ﻄ ُﻬﻢْ ﻭَﻗِﻴ ﻞَ ﺍ ْﻗﻌُ ﺪُﻭﺍْ ﻣَ ﻊَ ٬ ﻭﺍﻃﱢ ﺮﺍﺡِ ﺍﻟﻔ ﻀﺎﺋﻞَِ ﴿ . ﻭﻟَ ـﻜِﻦ ﻛَ ﺮِﻩَ ﺍﻟﻠّ ﻪُ ﺍﻧ ِﺒﻌَ ﺎ َﺛ ُﻬﻢْ ﻓَﺜَ ﺒﱠ َ
ﺍﻟْﻘَﺎﻋِﺪِﻳﻦَ. ﴾
ﺇﻥﱠ ﻣﻨﻄﻖ ﺃﺻ ﺤﺎﺏِ ﺍﻟﻬﻤ ﻢِ ﺍﻟﺪﱠﻧﻴﱠ ﺔِ ﻭﺍﻟﻨﻔ ﻮﺱِ ﺍﻟﻬﺎﺑﻄ ﺔِ ﻳﻘ ﻮﻝُ ﴿ : ﻻَ ﺗَﻨﻔِ ﺮُﻭﺍْ ﻓِ ﻲ
ﺍﻟْﺤَﺮﱢ ﴿ ٬ ﴾ ﱠﻟﻮْ ﻛَﺎﻧُﻮﺍْ ﻋِﻨ َﺪﻧَﺎ ﻣَﺎ ﻣَﺎﺗُﻮﺍْ ﻭَﻣَﺎُ ﻗﺘِﻠُﻮﺍْ. ﴾
ﻭﻗﺪ ﻧﻬﻲ ﺍﻟﻌﺒﺪُ ﺑﺎﻟﻮﺣﻲ ﻋﻦ ﺍﻟﺘﱠﺄﺧﺮِ ﻋ ﻦْ ﻓِﻌ ﻞِ ﺍﻟﺨﻴ ﺮِ ﴿ : ﻣَ ﺎَ ﻟﻜُ ﻢْ ﺇِﺫَﺍ ﻗِﻴ ﻞَ ﻟَﻜُ ﻢُ
ﺍﻧﻔِ ﺮُﻭﺍْ ﻓِ ﻲ ﺳَ ﺒِﻴﻞِ ﺍﻟﻠّ ﻪِ ﺍﺛﱠ ﺎ َﻗ ْﻠ ُﺘﻢِْ ﺇﻟَ ﻰ ﺍﻷَﺭْﺽِ ﴿ ٬ ﴾ ﻭَِﺇﻥﱠ ﻣِ ﻨ ُﻜﻢْ ﻟَﻤَ ﻦ ﱠﻟ ُﻴﺒَﻄﱢ ﺌَﻦﱠ﴿ ٬ ﴾
ﺧﻠَﺪَِ ﺇﻟَﻰ ﺍﻷَﺭْﺽَِ ﴿ ٬ ﴾ ﺃﻋَﺠَﺰْﺕَُ ﺃﻥَْ ﺃﻛُﻮﻥَ ﻣِ ْﺜﻞَ ﻫَـﺬَﺍ ﺍ ْﻟﻐُﺮَﺍﺏَِ ﴿ ٬ ﴾ ﺫِﻟﻚَ ﺑَِ ﺄ ﱠﻧ ُﻬﻢُ َ ﻭﻟَـ ِﻜﻨﱠﻪُ ﺃَ ْ
ﺸﻠُﻮﺍْ﴿ ٬ ﴾ ﻭَﺇِﺫَﺍ ﻗَ ﺎﻣُﻮﺍْﻋﻠَ ﻰ ﺍﻵﺧِ ﺮَﺓِ ﴿ ٬ ﴾ ﻭَﻻََ ﺗﻨَ ﺎ َﺯﻋُﻮﺍَْ ﻓ َﺘﻔَْ ﺤﻴَ ﺎﺓَ ﺍﻟْ ﱡﺪﻧْﻴَﺎَ
ﺍﺳْ ﺘَﺤَﺒﱡﻮﺍْ ﺍﻟْ َ
ﺇِﻟَﻰ ﺍﻟﺼﱠﻼَﺓِ ﻗَﺎﻣُﻮﺍْ ﻛُﺴَﺎﻟَﻰ )) ٬ ﴾ ﺍﻟﻠﱠﻬﻢﱠ ﺇﻧﻲ ﺃﻋﻮﺫُ ﺑﻚ ﻣ ﻦ ﺍﻟﻜ ﺴﻞِ )) ٬ (( ﻭﺍﻟﻜ ﻴُﺲُ
ﻣﻦْ ﺩﺍﻥ ﻧﻔْﺴﻪ ﻭﻋﻤِﻞ ﻟﻤﺎ ﺑﻌﺪ ﺍﻟﻤﻮﺕِ ٬ ﻭﺍﻟﻌﺎﺟﺰُ ﻣ ﻦْ ﺃ ْﺗﺒَ ﻊََ ﻧﻔْ ﺴَﻪ ﻫﻮﺍﻫ ﺎ ٬ ﻭﺗﻤﻨﱠ ﻰ
ﻋﻠﻰ ﺍﷲِ ﺍﻷﻣﺎﻧﻲ. ((
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ﺍﻟﺨُﻠﺪُ ﻭﺍﻟﻨﻌﻴﻢُ ﻫﻨﺎﻙ ﻻ ﻫُﻨﺎ
ﻫﻞْ ﺗﺮﻳﺪُ ﺃﻥ ﺗﺒﻘﻰ ﺷﺎﺑّﺎً ﻣُﻌﺎﻓﻰً ﻏﻨﻴّﺎً ﻣﺨﻠﱠﺪﺍً ؟ ﺇﻥْ ﻛﻨﺖ ﺗﺮﻳﺪُ ﺫﻟﻚ ﻓﺈﻧﻪُ ﻟﻴﺲ ﻓﻲ
ﺍﻟﺪﻧﻴﺎ ٬ ﺑﻞْ ﻫﻨﺎﻙ ﻓﻲ ﺍﻵﺧﺮﺓِ ٬ ﺇﻥﱠ ﻫﺬﻩِ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻛَﻨَ ﺐَ ﺍﷲُ ﻋﻠﻴﻬ ﺎ ﺍﻟ ﺸﻘﺎء ﻭﺍﻟﻔﻨ ﺎء
٬ ﻭﺳﻤﱠﺎﻫﺎ ﻟﻬﻮﺍً ﻭﻟﻌِﺒﺎً ﻭﻣﺘﺎﻉ ﺍﻟﻐﺮﻭﺭِ.
ﻋﺎﺵ ﺃﺣﺪُ ﺍﻟﺸﻌﺮﺍءِ ﻣﻌ ﺪﻣﺎً ﻣُﻔِﻠ ﺴﺎً ٬ ﻭﻫ ﻮ ﻓ ﻲ ﻋﻨﻔ ﻮﺍﻥ ﺷ ﺒﺎ ِﺑﻪِ ٬ ﻳﺮﻳ ﺪُ ﺩﺭﻫﻤ ﺎً
ﻓﻼ ﻳﺠﺪُﻩُ ٬ ﻳﺮﻳﺪُ ﺯﻭﺟﺔً ﻓﻼ ﻳﺤﺼُﻞُ ﻋﻠﻴﻬﺎ ٬ ﻓﻠﻤﱠﺎ ﻛﺒﺮﺕْ ﺳِ ﻦﱡ ﻭﺷ ﺎﺏ ﺭﺃﺳُ ﻪ ٬ ﻭﺭﻕﱠ
ﻋَﻈْ ُﻤﻪُ ٬ ﺟﺎءﻩُ ﺍﻟﻤﺎﻝُ ﻣﻦْ ﻛﻞﱢ ﻣﻜﺎﻥٍ ٬ ﻭﺳﻬُﻞَ ﺃﻣ ﺮُ ﺯﻭﺍﺟ ﻪِ ﻭﺳ ﻜﻨِﻪ ٬ ﻓﺘ ﺄﻭﱠﻩ ﻣ ﻦْ ﻫ ﺬﻩ
ﺍﻟﻤﺘَﺎﺩّﺍﺕِ ﻭﺃﻧﺸﺪ:
ُ ﻣﻠﱢﻜْﺘُ ﻪُ ﺑﻌ ﺪ ﻣ ﺎ ﺟ ﺎﻭﺯﺕُ ﺳ ﺒﻌﻴﻨﺎ ﻣ ﺎ ﻛﻨ ﺖُ ﺃﺭﺟ ﻮﻩُ ﺇﺫ ﻛﻨ ﺖُ ﺍﺑ ﻦ
ﻣِﺜ ﻞُ ﺍﻟﻈﱢﺒ ﺎءِ ﻋﻠ ﻰ ﻛُﺜﺒ ﺎﻥِ ﻳﺒﺮﻳﻨ ﺎ ﻋ ﺸﺮﻳﻨﺎ
ﻏﺰِﻟﺔٌ ﺗﻄُﻮﻑُ ﺑﻲ ﻣﻦْ ﺑﻨ ﺎﺕِ ﺍﻟﺘﱡﺮﻙِ ﺃ ْ
ﻓﻤ ﺎ ﺍﻟ ﺬﻱ ﺗ ﺸﺘﻜﻲ ﻗﻠ ﺖُ ﺍﻟﺜﻤﺎﻧﻴﻨ ﺎ ﻗ ﺎﻟﻮﺍ ﺃﻧﻴﻨُ ﻚ ﻃ ﻮﻝ ﺍﻟﻠﻴ ﻞِ ﻳُ ﺴْ ِﻬﺮُﻧﺎ
َ ﴿ ﺃ َﻭﻟَ ﻢُْ ﻧﻌَﻤﱢْ ﺮﻛُﻢ ﻣﱠ ﺎَ ﻳﺘََ ﺬﻛﱠﺮُ ﻓِﻴ ﻪِ ﻣَ ﻦ ﺗََ ﺬﻛﱠﺮَ ﻭَﺟَ ﺎء ُﻛﻢُ ﺍﻟﻨﱠ ﺬِﻳﺮُ ﴿ ٬ ﴾ ﻭَﻇَﻨﱡ ﻮﺍَ ﺃ ﱠﻧﻬُ ﻢْ
ﺟﻌُﻮﻥَ ﴿ ٬ ﴾ ﻭَﻣَﺎ ﻫَﺬِﻩِ ﺍﻟْﺤَﻴَﺎﺓُ ﺍﻟ ﱡﺪ ْﻧﻴَﺎِ ﺇﻟﱠﺎَ ﻟ ْﻬﻮٌ ﻭَﻟَﻌِﺐٌ. ﴾ ﺇَِﻟ ْﻴﻨَﺎ ﻟَﺎ ﻳُﺮْ َ
ﺇﻥﱠ ﻣَﺜَﻞَ ﻫﺬﻩِ ﺍﻟﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺴﺎﻓﺮٍ ﺍﺳﺘﻈﻞﱠ ﺗﺤﺖ ﻇﻞﱢ ﺷﺠﺮﺓٍ ﺛﻢ ﺫﻫ ﺐ ﻭﺗﺮﻛﻬ ﺎ
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ﺃﻋﺪﺍءُ ﺍﻟﻤﻨﻬﺞِ ﺍﻟﺮﱠﺑﺎﻧﻲّ
ﻗ ﺮﺃﺕُ ﻛﺘﺒ ﺎً ﻟﻠﻤﻼﺣ ﺪِﺓ ﺍﻟ ﺼﱠﺎﺩﱢﻳﻦ ﻋ ﻦْ ﻣ ﻨﻬﺞ ﺍﷲِ ﺷ ﻌﺮﺍً ﻭﻧﺜ ﺮﺍً ٬ ﻓﺮﺃﻳ ﺖُ ﻛ ﻼﻡ
ﻫ ﺆﻻءِ ﺍﻟﻤﻨﺤ ﺮﻓﻴﻦ ﻋ ﻦْ ﻣ ﻨﻬﺞِ ﺍﷲ ﻓ ﻲ ﺍﻷﺭﺽِ ٬ ﻭﻃﺎﻟﻌ ﺖُ ﺳ ﺨﺎﻓﺎﺗِﻬﻢ ٬ ﻭﻭﺟ ﺪﺕُ
ﺍﻻﻋﺘﺪﺍء ﺍﻟﺠ ﺎﺭﻑ ﻋﻠ ﻰ ﺍﻟﻤﺒ ﺎﺩﺉِ ﺍﻟﺤﻘ ﺔِ ٬ ﻭﻋﻠ ﻰ ﺍﻟﺘﻌ ﺎﻟﻴﻢِ ﺍﻟ ﱠﺮﺑّﺎﻧﻴﱠ ﺔ ٬ ﻭﻭﺟ ﺪﺕُ ﻫ ﺬﺍ
ﺍﻟﺮﱡﻛﺎﻡ ﺍﻟﺮﺧﺺ ﺍﻟﺬﻱ ﺗﻔﻮﱠﻩَ ﺑﻪ ﻫﺆﻻء ﻭﺭﺃﻳﺖُ ﻣﻦْ ﺳُ ﻮءِ ﺃﺩﺑِﻬ ﻢ ٬ ﻭ ﻣ ﻦْ ﻗﻠﱠ ﺔِ ﺣﻴ ﺎﺋِﻬﻢ٬
ﻣﺎ ﻳﺴﺘﺤﻲ ﺍﻹﻧﺴﺎﻥُ ﺃﻥْ ﻳﻨﻘُﻞ ﻟﻠﻨﺎﺱِ ﻣﺎ ﻗﺎﻟﻮﻩ ﻭﻣﺎ ﻛﺘﺒﻮﻩ ﻭﻣﺎ ﺃﻧﺸﺪﻭﻩُ.
ﻭﻋﻠﻤﺖُ ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﻟ ﻢْ ﻳﺤﻤ ﻞْ ﻣﺒ ﺪﺃً ﻭﻟ ﻢ ﻳﺴﺘ ﺸ ِﻌﺮْ ﺭﺳ ﺎﻟﺔً ٬ ﻓﺈﻧﱠ ﻪُ ﻳﺘﺤ ﻮﱠﻝُ
ﺇﻟ ﻰ ﺩﺍﺑﱠ ﺔٍ ﻓ ﻲ ﻣِ ﺴْﻼﺥ ﺇﻧ ﺴﺎﻥٍ ٬ ﻭﺇﻟ ﻰ ﺑﻬﻴﻤ ﺔٍ ﻓ ﻲ ﻫﻴﻜ ﻞٍ ﺭﺟُ ﻞٍ ﴿ : ﺃَﻡْ ﺗَﺤْ ﺴَﺐَُ ﺃﻥﱠ
ﺿﻞﱡ ﺳَﺒِﻴﻼً. ﴾ َ ﺃﻛْﺜَ ﺮَ ُﻫﻢْ ﻳَﺴْﻤَﻌُﻮﻥََ ﺃﻭَْ ﻳ ْﻌ ِﻘﻠُﻮﻥَِ ﺇﻥُْ ﻫﻢِْ ﺇﻟﱠﺎ ﻛَﺎ ْﻟﺄَ ْﻧﻌَﺎﻡَِ ﺑﻞُْ ﻫﻢَْ ﺃ َ
ﻭﺳﺄﻟﺖُ ﻧﻔﺴﻲ ٬ ﻭﺃﻧﺎ ﺃﻗﺮﺃُ ﺍﻟﻜﺘﺎﺏ : ﻛﻴﻒ ﻳَﺴْﻌَﺪُ ﻫﺆﻻءِ ﻭﻗﺪْ ﺃﻋﺮﺿُﻮﺍ ﻋﻦِ ﺍﷲِ
ﺍﻟﺬﻱ ﻳﻤﻠﻚُ ﺍﻟﺴﻌﺎﺩﺓ ﻭﻳﻌﻄﻴﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻟﻤﻦْ ﻳﺸﺎءُ ؟!
ﻛﻴﻒ ﻳﺴﻌﺪُ ﻫﺆﻻءِ ﻭﻗ ﺪْ ﻗﻄﻌ ﻮﺍ ﺍﻟﺤﺒ ﺎﻝ ﺑﻴ ﻨﻬﻢ ﻭﺑﻴﻨ ﻪ ٬ ﻭﺃﻏﻠﻘ ﻮﺍ ﺍﻷﺑ ﻮﺍﺏ ﺑ ﻴﻦ
ﺃﻧﻔﺴِﻬﻢ ﺍﻟﻬﺰﻳﻠﺔِ ﺍﻟﻤﺮﻳﺾِ ﻭﺑﻴﻦ ﺭﺣﻤﺔِ ﺍﷲِ ﺍﻟﻮﺍﺳﻌﺔِ ؟!
ﻛﻴﻒ ﻳﺴﻌﺪُ ﻫﺆﻻءِ ﻭﻗﺪ ﺃﻏﻀﺒُﻮﺍ ﺍﷲ ؟!
ﻭﻛﻴﻒ ﻳﺠﺪﻭﻥ ﺍﺭﺗﻴﺎﺣﺎً ﻭﻗﺪْ ﺣﺎﺭﺑُﻮﻩ ؟!
ﻭﻟﻜﻨﱢ ﻲ ﻭﺟ ﺪﺕُ ﺃﻥﱠ ﺃﻭﻝ ﺍﻟﻨﱠﻜ ﺎﻝِ ﺃﺧ ﺬ ﻳُ ﺼﻴﺒُﻬﻢ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟ ﺪﺍﺭِ ﺑﻤﻘ ﺪﱢﻣﺎﺕِ ﻧﻜ ﺎﻝٍ
ﺃﺧ ﺮﻭﻱﱟ – ﺇﻥْ ﻟ ﻢ ﻳﺘﻮﺑ ﻮﺍ – ﻓ ﻲ ﻧ ﺎﺭ ﺟﻬ ﻨﻢﱢ ٬ ﻧﻜ ﺎﻝُ ﺍﻟ ﺸﻘﺎءِ ٬ ﻭﻋ ﺪﻡُ ﺍﻟﻤﺒ ﺎﻻﺓِ٬
ﻭﺍﻟ ﻀﱢﻴﻖُ ٬ ﻭﺍﻻﻧﻬﻴ ﺎﺭُ ﻭﺍﻹﺣﺒ ﺎﻁُ ﴿ : ﻭَﻣَ ﻦَْ ﺃﻋْ ﺮَﺽَ ﻋَ ﻦِ ﺫﻛْ ﺮِﻱ ﻓَِ ﺈﻥﱠ ﻟَ ﻪَُ ﻣﻌِﻴ ﺸَﺔً
ﺿَﻨﻜﺎً . ﴾
ﺣﺘﻰ ﺇﻥﱠ ﻛﺜﻴﺮﺍً ﻣﻨﻬﻢْ ﻳﺮﻳﺪُ ﺃﻥْ ﻳﺰﻭﻝ ﺍﻟﻌﺎﻟﻢُ ٬ ﻭﺃﻥْ ﺗﻨﺘﻬﻲ ﺍﻟﺤﻴ ﺎﺓُ ٬ ﻭﺃﻥْ ﺗُﻨ ﺴﻒ
ﺍﻟﺪﻧﻴﺎ ٬ ﻭﺃﻥ ﻳُﻔﺎﺭﻕ ﻫﺬﻩ ﺍﻟﻤﻌﻴﺸﺔ.
ﺇﻥﱠ ﺍﻟﻘﺎﺳ ﻢ ﺍﻟﻤ ﺸﺘﺮﻙ ﺍﻟ ﺬﻱ ﻳﺠﻤ ﻊُ ﺍﻟﻤﻼﺣ ﺪﺓ ﺍﻷﻭﱠﻟ ﻴﻦ ﻭﺍﻵﺧِ ﺮﻳﻦ ﻫ ﻮ : ﺳ ﻮءُ
ﺍﻷﺩﺏِ ﻣ ﻊ ﺍﷲِ ٬ ﻭﺍﻟﻤﺠﺎﺯﻓ ﺔُ ﺑ ﺎﻟﻘﻴﻢِ ﻭﺍﻟﻤﺒ ﺎﺩﺉِ ٬ ﻭﺍﻟ ﱡﺮﻋُﻮﻧ ﺔُ ﻓ ﻲ ﺍﻷﺧْ ﺬِ ﻭﺍﻟﻌﻄ ﺎءِ
ﻭﺍﻹﻋ ﺮﺍﺽُ ﻋ ﻦ ﺍﻟﻌﻮﺍﻗ ﺐِ ٬ ﻭﻋ ﺪﻡُ ﺍﻟﻤﺒ ﺎﻻﺓِ ﺑﻤ ﺎ ﻳﻘﻮﻟ ﻮﻥ ﻭﻳﻜﺘﺒ ﻮﻥ ﻭﻳﻌﻤﻠ ﻮﻥ﴿ :
ﻋﻠَ ﻰَ ﺃَﻓَ ﻤَﻦْ ﺃَﺳﱠﺲَ ﺑُ ْﻨﻴَﺎﻧَﻪُ ﻋَﻠَﻰَ ﺗ ْﻘﻮَﻯِ ﻣﻦَ ﺍﻟﻠّﻪِ ﻭَ ِﺭﺿْﻮَﺍﻥٍ ﺧَﻴْﺮٌ ﺃَﻡ ﻣﱠ ﻦْ ﺃَﺳﱠ ﺲَُ ﺑ ْﻨﻴَﺎﻧَ ﻪَُ
ﺟ َﻬ ﱠﻨﻢَ ﻭَﺍﻟﻠّﻪُ ﻻََ ﻳﻬْﺪِﻱ ﺍﻟْﻘَﻮْﻡَ ﺍﻟﻈﱠﺎﻟِﻤِﻴﻦَ . ﴾ ﺷﻔَﺎ ﺟُ ُﺮﻑٍ ﻫَﺎﺭٍ ﻓَﺎ ْﻧﻬَﺎﺭَ ﺑِﻪِ ﻓِﻲ ﻧَﺎﺭَِ َ
ﱠﺨﻠﱡﺺِ ﻣ ﻦْ ﻫﻤ ﻮﻣِﻬﻢ ﻭﺃﺣ ﺰﺍﻧِﻬﻢ – ﺇﻥّ ﺇﻥﱠ ﺍﻟﺤﻞﱠ ﺍﻟﻮﺣﻴﺪ ﻟﻬﺆﻻءِ ﺍﻟﻤﻼﺣ ﺪﺓِ ٬ ﻟﻠ ﺘ
ﻟ ﻢ ﻳﺘﻮﺑ ﻮﺍ ﻭﻳﻬﺘ ﺪﻭﺍ – ﺃﻥْ ﻳﻨﺘﺤ ﺮُﻭﺍ ﻭﻳُﻨﻬُ ﻮﺍ ﻫ ﺬﺍ ﺍﻟﻌ ﻴﺶ ﺍﻟﻤُ ﺮﱠ ٬ ﻭﺍﻟﻤ ﺮَ ﺍﻟﺘﺎﻓِ ﻪ
ﺧﻴْﺮٌ ﱠﻟﻜُﻢْ. ﴾
ﻈ ُﻜﻢْ ﴿ ٬ ﴾ ﻓَﺎ ْﻗ ُﺘﻠُﻮﺍْ ﺃَﻧﻔُﺴَ ُﻜﻢَْ ﺫِﻟ ُﻜﻢَْ
ﺍﻟﺮﺧﻴﺺُ ﴿ : ﻗﻞْ ﻣُﻮﺗُﻮﺍْ ﺑِﻐَﻴْ ِ
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ﺣﻘﻴﻘ ﺔُ ﺍﻟﺪﱡﻧﻴﺎ
ﺇﻥﱠ ﻣﻴ ﺰﺍﻥ ﺍﻟ ﺴﻌﺎﺩﺓِ ﻓ ﻲ ﻛﺘ ﺎﺏِ ﺍﷲِ ﺍﻟﻌﻈ ﻴﻢِ ٬ ﻭﺇﻥﱠ ﺗﻘ ﺪﻳﺮ ﺍﻷﺷ ﻴﺎءِ ﻓ ﻲ ﺫِﻛْ ﺮِ ِﻩ
ﺍﻟﺤﻜﻴﻢ ٬ ﻓﻬﻮ ﻳﻘ ﱢﺮﺭُ ﺍﻟﺸﻲء ﻭﻗﻴﻤﺘﻪُ ﻭﻣﺮﺩﻭﺩَﻩُ ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﻓﻲ ﺍﻟﺪﱡﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ َ ﴿ ﻭَﻟ ْﻮﻟَ ﺎ
ﺠ َﻌﻠْﻨَﺎ ﻟِﻤَﻦ ﻳَ ْﻜﻔُﺮُ ﺑِ ﺎﻟﺮﱠﺣْﻤَ ﻦِِ ﻟ ُﺒﻴُ ﻮ ِﺗ ِﻬﻢْ ﺳُ ﻘُﻔﺎً ﻣﱢ ﻦ ﻓَ ﻀﱠﺔٍ ﺃَﻥَ ﻳﻜُﻮﻥَ ﺍﻟﻨﱠﺎﺱُ ﺃُﻣﱠﺔً ﻭَﺍﺣِﺪَﺓً ﻟَ َ
ﻈﻬَ ﺮُﻭﻥََ { 33 } ﻭِﻟﺒُﻴُ ﻮﺗِﻬِﻢَْ ﺃ ْﺑﻮَﺍﺑ ﺎً ﻭَﺳُ ﺮُﺭﺍً ﻋََﻠ ْﻴﻬَ ﺎَ ﻳ ﱠﺘﻜِ ﺆُﻭﻥَ{ 34 } ﻋَﻠ ْﻴﻬَ ﺎ ﻳَ ْ ﻭَﻣَﻌَ ﺎ ِﺭﺝََ
ﺤﻴَﺎﺓِ ﺍﻟﺪﱡ ْﻧﻴَﺎ ﻭَﺍﻟْﺂﺧِﺮَﺓُ ﻋِﻨﺪََ ﺭ ﱢﺑﻚَ ﻟِﻠْ ُﻤ ﱠﺘﻘِﻴﻦَ. ﴾ ﻭَﺯُﺧْﺮُﻓﺎً ﻭَﺇِﻥُ ﻛﻞﱡَ ﺫِﻟﻚَ ﻟَﻤﱠﺎَ ﻣﺘَﺎﻉُ ﺍﻟْ َ
ﻫﺬﻩِ ﻫﻲ ﺣﻘﻴﻘﺔُ ﺍﻟﺤﻴﺎﺓِ ٬ ﻭﻗﺼﻮﺭُﻫﺎ ﻭﺩُﻭﺭُﻫﺎ ٬ ﻭﺫﻫﺒُﻬﺎ ﻭﻓﻀﱠﺘُﻬﺎ ﻭﻣﻨﺎﺻﺒُﻬﺎ.
ﺤﺮَﻣَﻬَ ﺎ ﺍﻟﻤ ﺆﻣﻦُ ﻟﻴﺒ ﻴّﻦ ﺇﻥﱠ ﻣﻦْ ﺗﻔﺎﻫﺘِﻬﺎ ﺃﻥْ ﺗﻌﻄﻲ ﺍﻟﻜﺎﻓﺮ ﺟﻤﻠﺔً ﻭﺍﺣ ﺪﺓً ٬ ﻭﺃﻥ ﻳُ ْ
ﻟﻠﻨﺎﺱِ ﻗﻴﻤﺔ ﺍﻟﺤﻴﺎﺓٍ ﺍﻟﺪﻧﻴﺎ.
ﺇﻥﱠ ﻋﺘﺒ ﺔ ﺑ ﻦ ﻏ ﺰﻭﺍﻥ ﺍﻟ ﺼﺤﺎﺑﻲﱠ ﺍﻟ ﺸﻬﻴﺮ ﻳ ﺴﺘﻐﺮﺏُ ﻭﻫ ﻮ ﻳﺨﻄ ﺐُ ﺍﻟﻨ ﺎﺱ
ﺨﻠْﻖِ ﻳﺄﻛ ﻞُ ﻣﻌ ﻪَُ ﻭﺭَﻕَ ﺍﻟﺠﻤﻌﺔ : ﻛﻴﻒ ﻳﻜﻮﻥُ ﻓﻲ ﺣﺎﻟﺔٍ ﻣﻊ ﺭﺳﻮﻝِ ﺍﷲِ ٬ r ﻣﻊ ﺳﱢﻴﺪِ ﺍﻟ َ
ﺍﻟ ﺸﺠﺮِ ﻣﺠﺎﻫ ﺪﺍً ﻓ ﻲ ﺳ ﺒﻴﻞِ ﺍﷲِ ٬ ﻓ ﻲ ﺃﺭْﺿ ﻰ ﺳ ﺎﻋﺎﺕِ ﻋﻤ ﺮِﻩِ ٬ ﻭﺃﺣﻠ ﻰ ﺃﻳﺎﻣِ ﻪِ ٬ ﺛ ﻢﱠ
ﻳﺘﺨﻠﱠﻒُ ﻋﻦْ ﺭﺳﻮﻝِ ﺍﷲِ ٬ r ﻓﻴﻜﻮﻥُ ﺃﻣﻴﺮﺍً ﻋﻠﻰ ﺇﻗﻠ ﻴﻢٍ ٬ ﻭﺣﺎﻛﻤ ﺎً ﻋﻠ ﻰ ﻣﻘﺎﻃﻌ ﺔٍ ٬ ﺇﻥﱠ
ﺍﻟﺤﻴﺎﺓ ﺍﻟﺘﻲ ﺗُﻘﺒﻞُ ﺑﻌﺪ ﻭﻓﺎﺓِ ﺍﻟﺮﺳﻮﻝِ r ﺣﻴﺎﺓٌ ﺭﺧﻴﺼﺔٌ ﺣﻘّﺎً.
ﻋﻠ ﻰ ﺃﻧﱠﻬ ﻢْ ﻓﻴﻬ ﺎ ﻋ ﺮﺍﺓٌ ﺃﺭﻯ ﺃﺷ ﻘﻴﺎء ﺍﻟﻨ ﺎﺱِ ﻻ
ﻉُ
ْ ﻗﻠﻴ ﻮﱠ ﻞٍ
ُ
ﺳ ﺟ ﺤﺎﺑﺔُ ﺻ ﻴﻒٍ ﻋ ﻦ ﻭ ُﻮﻧﻬﺎ
ﻳ ﺴﺄﺗﻣُ ﺴِﺮﱡ
ﺃﺭﺍﻫ ﺎ ﻭﺇﻥْ ﻛﺎﻧ ﺖ
ﺮﺓ ﺍﻟﻜﻮﻓ ﻊُﺔِ ﺑﻌ ﺪَ ﻭﻓ ﺎﺓِ
ﺸ
ﺗﻘ ﱠ
ﻓﺈﻧﻬ ﻪ ﺎُ ﺍﻟ ﺬﻫﻮﻝُ ﻭﻫ ﻮ ﻳﺘ ﻮﻟﱠﻰ ﺇﻣ
ﺳ ﻌﺪُ ﺑ ﻦُ ﺃﺑ ﻲ ﻭﻗﱠ ﺎﺹٍ ﻳ ﺼﻴ ُﺒ
ﺍﻟﺮﺳ ﻮﻝِ ٬ r ﻭﻗ ﺪْ ﺃﻛ ﻞ ﻣﻌ ﻪ ﺍﻟ ﺸﺠﺮ ٬ ﻭﻳﺄﻛ ﻞُ ﺟﻠ ﺪﺍً ﻣﻴﱢﺘ ﺎً ٬ ﻳ ﺸﻮﻳﻪِ ﺛ ﻢﱠ ﻳ ﺴﺤﻘُﻪ ٬ ﺛ ﻢ
ﻳﺤﺘﺴﻴﻪِ ﻋﻠ ﻰ ﺍﻟﻤ ﺎءِ ٬ ﻓﻤ ﺎ ﻟﻬ ﺬﻩِ ﺍﻟﺤﻴ ﺎﺓِ ﻭﻣ ﺎ ﻟﻘ ﺼﻮﺭِﻫﺎ ﻭﺩُﻭﺭِﻫ ﺎ ٬ ﺗُﻘﺒ ﻞُ ﺑﻌ ﺪ ﺇﺩﺑ ﺎﺭِ
ﺍﻟﺮﺳﻮﻝِ ٬ r ﻭﺗﺄﺗﻲ ﺑﻌﺪ ﺫﻫﺎﺑﻪَِ ﴿ r ﻭﻟَﻠْﺂﺧِﺮَﺓُ ﺧَﻴْﺮٌ ﱠﻟﻚَِ ﻣﻦَ ﺍ ْﻟﺄُﻭﻟَﻰ. ﴾
ﺇﺫﻥْ ﻓ ﻲ ﺍﻷﻣ ﺮ ﺷ ﻲءٌ ٬ ﻭﻓ ﻲ ﺍﻟﻤ ﺴﺄ ﻟﺔِ ﺳ ﺮﱞ ٬ ﺇﻧﻬ ﺎ ﺗﻔﺎﻫ ﺔُ ﺍﻟ ﺪﻧﻴﺎ ﻓَﺤَ ﺴْﺐُ ﴿
ﺨﻴْ ﺮَﺍﺕِ ﺑَ ﻞ ﻟﱠ ﺎ ﺃَﻳَﺤْﺴَﺒُﻮﻥََ ﺃﻧﱠﻤَﺎ ﻧُﻤِﺪﱡﻫُﻢ ﺑِﻪِ ﻣِ ﻦ ﻣﱠ ﺎﻝٍ ﻭَ َﺑﻨِ ﻴﻦَ { 55 } ﻧُ ﺴَﺎ ِﺭﻉُ ﻟَﻬُ ﻢْ ﻓِ ﻲ ﺍﻟْ َ
ﺸﻌُﺮُﻭﻥَ )) ٬ ﴾ ﻭﺍﷲِ ﻣﺎ ﺍﻟﻔﻘﺮ ﺃﺧﺸﻰ ﻋﻠﻴﻜﻢْ. (( ﻳَ ْ
ﻟﻢﱠ ﺩﺧﻞ ﻋُﻤﺮ ﻋﻠﻰ ﺭﺳﻮﻝِ ﺍﷲِ r ﻭﻫﻮ ﻓﻲ ﺍﻟﻤﺸْ َﺮﺑِﺔ ٬ ﻭﺭﺁ ﻩ ﻋﻠﻰ ﺣﺼﻴﺮٍ ﺃﺛﱠ ﺮ
ﻓﻲ ﺟﻨﺒﻪِ ٬ ﻭﻣﺎ ﻓﻲ ﺑﻴﺘﻪِ ﺇﻻ ﺷﻌﻴﺮٌ ﻣﻌﻠّﻖٌ ٬ ﺩﻣﻌﺖْ ﻋﻴﻨﺎ ﻋُ َﻤﺮَ.
ﺇﻥﱠ ﺍﻟﻤﻮﻗﻒ ﻣﺆﱢﺛﺮٌ ٬ ﺃﻥْ ﻳﻜﻮﻥ ﺭﺳﻮﻝُ ﺍﷲ r ﻗﺪﻭﺓُ ﺍﻟﻨﺎﺱِ ﻭﺇﻣ ﺎﻡُ ﺍﻟﺠﻤﻴ ﻊ ٬ ﻓ ﻲ
ﻫﺬﻩِ ﺍﻟﺤﺎﻟﺔِ ﴿ ﻭَﻗَﺎﻟُﻮﺍ ﻣَﺎﻝِ ﻫَﺬَﺍ ﺍﻟﺮﱠﺳُﻮﻝَِ ﻳ ْﺄ ُﻛﻞُ ﺍﻟﻄﱠﻌَﺎﻡََ ﻭﻳَﻤْﺸِﻲ ﻓِﻲ ﺍ ْﻟﺄَﺳْﻮَﺍﻕِ. ﴾
ﻻ ﲢﺰﻥ
207
ﺛﻢﱠ ﻳﻘﻮﻝُ ﻟﻪ ﻋُ َﻤﺮُ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ : ﻛﺴﺮﻯ ﻭﻗﻴﺼﺮ ﻓﻴﻤ ﺎ ﺗﻌﻠ ﻢُ ﻳ ﺎ ﺭﺳ ﻮﻝ
ﺍﷲِ ! ﻗﺎﻝ ﺭﺳﻮﻝُ ﺍﷲ )) : r ﺃﻓﻲ ﺷﻚﱟ ﺃﻧﺖ ﻳﺎ ﺑﻦ ﺍﻟﺨﻄ ﺎﺏ ٬ ﺃﻣ ﺎ ﺗﺮﺿ ﻰ ﺃﻥ ﺗﻜ ﻮﻥ
ﻟﻨﺎ ﺍﻵﺧﺮﺓُ ﻭﻟﻬﻢ ﺍﻟﺪﻧﻴﺎ. ((
ﺇﻧﻬﺎ ﻣﻌﺎﺩﻟﺔٌ ﻭﺍﺿﺤﺔٌ ٬ ﻭﻗﺴﻤﺔٌ ﻋﺎﺩﻟﺔٌ ٬ ﻓﻠَْﻴﺮْﺽَ ﻣَﻦْ ﻳﺮﺿ ﻰ ٬ ﻭﻟْﻴَ ﺴﺨﻂْ ﻣ ﻦْ
ﻳ ﺴﺨﻂُ ٬ ﻭﻟﻴﻄﻠُ ﺐِ ﺍﻟ ﺴﻌﺎﺩﺓ ﻣ ﻦْ ﺃﺭﺍﺩﻫ ﺎ ﻓ ﻲ ﺍﻟ ﺪﱢﺭﻫﻢِ ﻭﺍﻟ ﺪﻳﻨﺎﺭِ ﻭﺍﻟﻘ ﺼﺮِ ﻭﺍﻟ ﺴﻴﺎﺭﺓِ
ﻭﻳﻌﻤﻞْ ﻟﻬﺎ ﻭﺣﺪﻫﺎ ٬ ﻓﻠﻦْ ﻳﺠﺪﻫﺎ ﻭﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ.
﴿ ﻣَﻦ ﻛَﺎﻥَ ﻳُﺮِﻳﺪُ ﺍﻟْﺤَﻴَﺎﺓَ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﻭَﺯِﻳ َﻨ َﺘﻬَﺎ ﻧَُ ﻮﻑﱢِ ﺇﻟَْ ﻴ ِﻬﻢْ ﺃَﻋْﻤَ ﺎ َﻟ ُﻬﻢْ ﻓِﻴﻬَ ﺎ ﻭَﻫُ ﻢْ ﻓِﻴﻬَ ﺎ
ﻻَ ﻳُﺒْﺨَﺴُﻮﻥَُ { 15 } ﺃ ﻭْﻟَـ ِﺌﻚَ ﺍﻟﱠﺬِﻳﻦََ ﻟ ْﻴﺲََ ﻟ ُﻬﻢْ ﻓِ ﻲ ﺍﻵﺧِ ﺮَﺓِ ﺇِﻻﱠ ﺍﻟﻨﱠ ﺎﺭُ ﻭَﺣَ ﺒِﻂَ ﻣَ ﺎ ﺻََ ﻨﻌُﻮﺍْ
ﻃﻞٌ ﻣﱠﺎ ﻛَﺎﻧُﻮﺍَْ ﻳﻌْ َﻤﻠُﻮﻥَ. ﴾ ﻓِﻴﻬَﺎَ ﻭﺑَﺎ ِ
ﻓﻠ ﻴﺲ ﺑﻬ ﺎ ﻟﻠ ﺼّﺎﻟﺤﻴﻦ ﺣﻠْ ﺖُ ﻋﻔ ﺎءٌ ﻋﻠ ﻰ ﺩﻧﻴ ﺎ ﺭَ َ
ﻣُﻌَ ﺮﱠﺝُ
**************************************** ﻟﻐﻴﺮِﻫ ﺎ
ﻣﻔﺘﺎﺡُ ﺍﻟﺴﻌﺎﺩﺓِ
ﺇﺫﺍ ﻋﺮﻓ ﺖ ﺍﷲ ﻭﺳ ﺒﱠﺤْﺘﻪ ﻭﻋﺒ ْﺪﺗَ ﻪُ ﻭﺗﺄﻟﱠﻬْﺘ ﻪُ ﻭﺃﻧ ﺖ ﻓ ﻲ ﻛ ﻮﺥٍ ٬ ﻭﺟ ﺪﺕ ﺍﻟﺨَﻴْ ﺮَ
ﻭﺍﻟﺴﻌﺎﺩﺓَ ﻭﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻬﺪﻭء.
ﻭﻟﻜﻦْ ﻋﻨﺪ ﺍﻻﻧﺤﺮﺍﻑِ ٬ ﻓﻠﻮْ ﺳﻜﻨﺖ ﺃﺭﻗﻰ ﺍﻟﻘﺼﻮﺭِ ٬ ﻭﺃﻭﺳﻊ ﺍﻟﺪﻭﺭِ ٬ ﻭﻋﻨﺪﻙ
ﻛﻞﱡ ﻣﺎ ﺗﺸﺘﻬﻲ ٬ﻓﺎﻋﻠﻢْ ﺃﻧﱠﻬﺎ ﻧﻬﺎﻳﺘُﻚ ﺍﻟﻤُﺮﱠﺓُ ٬ ﻭﺗﻌﺎﺳﺘُﻚ ﺍﻟﻤﺤﻘﻘﺔُ ؛ ﻷﻧﻚ ﻣﺎ ﻣﻠﻜ ﺖ ﺇﻟ ﻰ
ﺍﻵﻥِ ﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓِ.
ﺼﺒَﺔِ ﺃُﻭﻟِﻲ ﺍ ْﻟ ُﻘﻮﱠﺓِ. ﴾
﴿ ﻭَﺁﺗَ ْﻴﻨَﺎﻩُِ ﻣﻦَ ﺍ ْﻟﻜُﻨُﻮﺯِ ﻣَﺎ ﺇِﻥﱠ ﻣَﻔَﺎﺗِﺤَﻪَُ ﻟ َﺘﻨُﻮءُ ﺑِﺎ ْﻟ ُﻌ ْ
*****************************************
ﻭﻗﻔـــﺔٌ
﴿ ﺇِﻥﱠ ﺍﻟﻠﱠﻪَ ﻳُﺪَﺍﻓِﻊُ ﻋَﻦِ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ . ﴾ ﺇﻱ : ﻳﺪﻓﻊُ ﻋﻨﻬﻢُ ﺷ ﺮﻭﺭ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻵﺧ ﺮﺓ
.
» ﻫﺬﺍ ﺇﺧﺒﺎﺭٌ ﻭﻭﻋﺪٌ ﻭﺑﺸﺎﺭﺓٌ ﻣﻦ ﺍﷲِ ﻟﻠﺬﻳﻦ ﺁﻣﻨﻮﺍ ٬ ﺃﻧﻪ ﻳﺪﻓﻊُ ﻋﻨﻬﻢْ ﻛﻞﱠ ﻣﻜ ﺮﻭ ٍﻩ
٬ ﻭﻳﺪﻓﻊُ ﻋﻨﻬﻢ – ﺑﺴﺒﺐِ ﺇﻳﻤﺎﻧِﻬﻢ – ﻛﻞﱠ ﺷ ﺮﱟ ﻣ ﻦْ ﺷ ﺮﻭﺭِ ﺍﻟﻜﻔ ﺎﺭِ ٬ ﻭﺷ ﺮﻭﺭِ ﻭﺳﻮﺳ ﺔِ
ﺍﻟ ﺸﻴﻄﺎﻥِ ٬ ﻭﺷ ﺮﻭﺭِ ﺃﻧﻔ ﺴِﻬﻢ ٬ ﻭﺳ ﻴﺌﺎﺕِ ﺃﻋﻤ ﺎﻟِﻬﻢ ٬ ﻭﻳﺤﻤ ﻞُ ﻋ ﻨﻬﻢْ ﻋﻨ ﺪ ﻧ ﺰﻭﻝِ
ﺍﻟﻤﻜﺎﺭﻩِ ﻣﺎ ﻻ ﻳﺘﺤﻤ ﻠﻮﻧﻪ ٬ ﻓﻴُﺨﻔﱢ ﻒ ﻋ ﻨﻬﻢْ ﻏﺎﻳ ﺔ ﺍﻟﺘﺨﻔﻴ ﻒِ ٬ ﻛ ﻞﱡ ﻣ ﺆﻣﻦٍ ﻟ ﻪ ﻣ ﻦْ ﻫ ﺬﻩ
ﺍﻟﻤﺪﺍﻓﻌﺔِ ﻭﺍﻟﻔﻀﻴﻠﺔِ ﺑﺤﺴﺐ ﺇﻳﻤﺎﻧِﻪ ٬ ﻓﻤُﺴﺘﻘﻞﱞ ﻭﻣُﺴﺘﻜِﺜﺮٌ. «
» ﻣ ﻦْ ﺛﻤ ﺮﺍﺕِ ﺍﻹﻳﻤ ﺎﻥِ ﺃﻧ ﻪ ﻳُ ﺴﻠﱢﻰ ﺍﻟﻌﺒ ﺪُ ﺑ ﻪ ﻋﻨ ﺪ ﺍﻟﻤ ﺼﺎﺋﺐِ ٬ ﻭﺗُﻬ ﻮﱠﻥ ﻋﻠﻴ ﻪ
ﺍﻟﺸﺪﺍﺋﺪُ ﻭﺍﻟﻨﱠﻮﺍﺋﺐُ ﴿ ﻭَﻣَﻦُ ﻳﺆْﻣِﻦ ﺑِﺎﻟﻠﱠﻪَِ ﻳﻬْﺪَِ ﻗ ْﻠﺒَﻪُ ﴾ ﻭﻫﻮ ﺍﻟﻌﺒﺪُ ﺍﻟﺬﻱ ﺗﺼﻴﺒُﻪ ﺍﻟﻤ ﺼﻴﺒﺔُ٬
ﻻ ﲢﺰﻥ
208
ﻓ ﻴﻌﻠﻢُ ﺃﻧﻬ ﺎ ﻣ ﻦْ ﻋﻨ ﺪِ ﺍﷲِ ٬ ﻭﺃﻥﱠ ﻣ ﺎ ﺃﺻ ﺎﺑﻪ ﻟ ﻢ ﻳﻜُ ﻦْ ﻟﻴُﺨﻄﺌ ﻪ ٬ ﻭﻣ ﺎ ﺃﺧﻄ ﺄﻩُ ﻟ ﻢ ﻳﻜُْ
ﻦ
ﺴﻠﱢﻢُ ﻟﻸﻗ ﺪﺍﺭِ ﺍﻟﻤﺆﻟﻤِ ﺔ ٬ ﻭﺗﻬ ﻮﻥُ ﻋﻠﻴ ﻪ ﺍﻟﻤ ﺼﺎﺋﺐُ ﺍﻟﻤﺰﻋﺠ ﺔُ٬ ﻟﻴُﺼﻴﺒﻪ ٬ ﻓﻴﺮﺿﻰ ﻭﻳُ َ
ﻟﺼﺪﻭﺭِﻫﺎ ﻣﻦْ ﻋﻨﺪِ ﺍﷲِ ٬ ﻭﻹﻳﺼﺎﻟِﻬﺎ ﺇﻟﻰ ﺛﻮﺍ ِﺑﻪِ. «
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ﻛﻴﻒ ﻛﺎﻧُﻮﺍ ﻳﻌﻴﺶُ
ﺗﻌﺎﻝ ﺇﻟﻰ ﻳﻮﻡٍ ﻣﻦْ ﺃﻳﺎﻡ ﺃﺣ ﺪِ ﺍﻟ ﺼﺤﺎﺑﺔِ ﺍﻷﺧﺒ ﺎﺭِ ٬ ﻭﻋﻈﻤ ﺎﺋِﻬﻢ ﺍﻷﺑ ﺮﺍﺭِ ٬ ﻋﻠ ﱢ
ﻲ
ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐٍ ﻣﻊ ﺍﺑﻨﻪِ ﺭﺳﻮﻝِ ﺍﷲِ ٬ r ﻣ ﻊ ﻓﻠ ﺬﺓِ ﻛﺒ ﺪِﻩِ ٬ ﺑ ﺼﺤُﻮ ﻋﻠ ﻲﱞ ﻓ ﻲ ﺍﻟ ﺼﺒﺎﺡِ
ﺍﻟﺒﺎﻛﺮِ ٬ ﻓﻴﺒﺤﺚُ ﻫﻮ ﻭﻓﺎﻃﻤﺔُ ﻋﻦ ﺷﻲءٍ ﻣﻦْ ﻃﻌﺎﻡٍ ﻓﻼ ﻳﺠ ﺪﺍﻥِ ٬ ﻓﻴﺮﺗﺪﻱ ﻓ ﺮﻭﺍً ﻋﻠ ﻰ
ﺟﺴ ِﻤﻪِ ﻣﻦْ ﺷﺪﱠﺓِ ﺍﻟﺒ ﺮﺩِ ﻭﻳﺨ ﺮﺝُ ٬ ﻭﻳ ﺘﻠ ﱠﻤﺲُ ﻭﻳ ﺬﻫﺐُ ﻓ ﻲ ﺃﻃ ﺮﺍﻑِ ﺍﻟﻤﺪﻳﻨ ﺔِ ٬ ﻭﻳﺘ ﺬﻛﺮُ
ﻀﻴﱢﻖِ ﺍﻟ ﺼﻐﻴﺮِ ﻭﻳ ﺪﺧﻞُ ﻳﻬﻮﺩﻳّﺎً ﻋﻨﺪﻩ ﻣﺰﺭﻋﺔٌ ٬ ﻓﻴﻘﺘﺤﻢُ ﻋﻠﻲﱞ ﻋﻠﻴﻪ ﺑﺎﺏ ﺍﻟﻤﺰﺭﻋ ﺔِ ﺍﻟ ﱠ
٬ ﻭﻳﻘﻮﻝُ ﺍﻟﻴﻬﻮﺩﻱﱡ : ﻳﺎ ﺃﻋﺮﺍﺑﻲﱡ ٬ ﺗﻌ ﺎﻟﻰ ﻭﺃﺧ ﺮِﺝ ﻛ ﻞﱠ ﻏَ ﺮْﺏٍ ﺑﺘﻤ ﺮﺓٍ . ﻭﺍ ﻟﻐ ﺮﺏُ ﻫ ﻮ
ﺍﻟ ﺪﻟﻮُ ﺍﻟﻜﺒﻴ ﺮُ ٬ ﻭﺇﺧﺮﺍﺟُ ﻪ ٬ ﺃﻱْ : ﺇﻇﻬ ﺎﺭُﻩ ﻣ ﻦ ﺍﻟﺒﺌ ﺮِ ﻣُﻌﺎ َﻭﻧَ ﺔً ﻣ ﻊ ﺍﻟﺠﻤ ﻞِ . ﻓﻴ ﺸﺘﻐﻞُ
ﻋﻠﻲﱞ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪُ – ﻣﻌﻪُ ﺑﺮﻫﺔً ﻣ ﻦ ﺍﻟ ﺰﻣﻦِ ٬ ﺣﺘ ﻰ ﺗ ﺮِﻡ ﻳ ﺪﺍﻩ ﻭﻳﻜ ﻞﱡ ﺟ ﺴﻤُﻪ٬
ﻓﻴُﻌﻄﻴﻪِ ﺑﻌﺪﺩِ ﺍﻟﻐﺮﻭﺏِ ﺗﻤﺮﺍﺕٍ ٬ ﻭﻳﺬﻫﺐُ ﺑﻬ ﺎ ﻭﻳﻤ ﺮﱡ ﺑﺮﺳ ﻮﻝِ ﺍﷲِ r ﻭﻳُﻌﻄﻴ ﻪ ﻣﻨﻬ ﺎ٬
ﻭﻳﺒﻘﻰ ﻫ ﻮ ﻭﻓﺎﻃﻤﺔُ ﻳﺄﻛﻼﻥ ﻣِﻦْ ﻫﺬﺍ ﺍﻟﺘﻤﺮِ ﺍﻟﻘﻠﻴﻞِ ﻃﻴﻠﺔ ﺍﻟﻨﻬﺎﺭِ.
ﻫﺬﻩِ ﻫﻲ ﺣﻴﺎﺗﻬﻢ ٬ ﻟﻜﻨﱠﻬﻢ ﻳﺸﻌﺮﻭﻥ ﺃﻥﱠ ﺑﻴﺘﻬُﻢْ ﻗﺪ ﺍﻣ ﺘﻸ ﺳ ﻌﺎﺩﺓً ﻭﺣﺒ ﻮﺭﺍً ﻭﻧ ﻮﺭﺍً
ﻭﺳﺮﻭﺭﺍً.
ﺇﻥﱠ ﻗﻠﻮﺑﻬﻢ ﺗﻌﻴﺶُ ﺍﻟﻤﺒﺎﺩﺉ ﺍﻟﺤ ﱠﻘﺔَ ﺍﻟﺘﻲ ﺑُﻌﺚَ ﺑﻬﺎ ﺍﻟﺮﺳﻮﻝُ ٬ r ﻭﺍﻟ ُﻤﺜُ ﻞ ﺍﻟ ﺴﺎﻣﻴﺔ
٬ ﻓﻬﻢْ ﻓﻲ
ﺃﻋﻤﺎﻝٍ ﻗﻠﺒﱠﻴﺔٍ ٬ ﻭﻓﻲ ﺭ ﻭﺣﺎﻧﻴﱠﺔ ﻗُﺪﺳﱠﻴﺔٍ ﻳُﺒ ﺼﺮﻭﻥ ﺑﻬ ﺎ ﺍﻟﺤ ﻖﱠ ٬ ﻭﻳُﻨ ﺼﺮﻭﻥ ﺑﻬ ﺎ
ﺍﻟﺒﺎﻃﻞ ٬ ﻓﻴﻌﻤﻠﻮﻥ ﻟﺬﺍﻙ ﻭﻳﺠﺘﻨﺒﻮﻥ ﻫﺬﺍ ٬ ﻭﻳُ ﺪﺭﻛﻮﻥ ﻗﻴﻤ ﺔ ﺍﻟ ﺸﻲءِ ﻭﺣﻘﻴﻘ ﺔ ﺍﻷﻣ ﺮِ٬
ﻭﺳﺮﱠ ﺍﻟﻤﺴﺄﻟﺔِ.
ﺃﻳ ﻦ ﺳ ﻌﺎﺩﺓُ ﻗ ﺎﺭﻭﻥ ٬ ﻭﺳ ﺮﻭﺭُ ﻭﻓ ﺮﺡُ ﻭﺳ ﻜﻴﻨﺔُ ﻫﺎﻣ ﺎﻥ ؟ ! ﻓ ﺎﻷﻭﻝُ ﻣ ﺪﻓﻮﻥٌ٬
ﺼﻔَﺮّﺍً ﺛُ ﻢﱠ ﻳَﻜُ ﻮﻥُ ﻭﺍﻟﺜﺎﻧﻲ ﻣﻠﻌﻮﻥ ﴿ ﻛَ َﻤ َﺜﻞَِ
ﻏﻴْﺚٍَ ﺃﻋْﺠَﺐَ ﺍ ْﻟﻜُ ﻔﱠﺎﺭَ ﻧَﺒَﺎﺗُﻪُُ ﺛﻢﱠَ ﻳﻬِﻴﺞُ ﻓَﺘَ ﺮَﺍﻩُ ﻣُْ
ﺣُﻄَﺎﻣﺎً. ﴾
ﺍﻟﺴﻌﺎﺩﺓُ ﻋﻨﺪ ﺑ ﻼﻝِ ﻭﺳ ﻠﻤﺎﻥ ﻭﻋﻤّ ﺎﺭٍ ٬ ﻷﻥﱠ ﺑ ﻼﻻً ﺃﺫﱠﻥ ﻟﻠﺤ ﻖﱢ ٬ ﻭﺳ ﻠﻤﺎﻥ ﺁﺧ ﻰ
ﺴﻦَ ﻣَ ﺎ ﻋَ ِﻤﻠُ ﻮ ﺍ ﻋﻠﻰ ﺍﻟﺼﱢﺪﻕِ ٬ ﻭﻋﻤّﺎﺭﺍً ﻭﻓّﻰ ﺍﻟﻤﻴﺜﺎﻕ ُ ﴿ ﺃ ْﻭﻟَﺌِﻚَ ﺍﻟﱠﺬِﻳﻦَ ﻧَﺘَ َﻘﺒﱠﻞَُ
ﻋ ْﻨ ُﻬﻢْ ﺃَﺣْ َ
ﺠﻨﱠﺔَِ ﻭﻋْﺪَ ﺍﻟﺼﱢﺪْﻕِ ﺍﻟﱠﺬِﻱ ﻛَﺎﻧُﻮﺍ ﻳُﻮﻋَﺪُﻭﻥَ. ﴾ َ ﻭ َﻧﺘَﺠﺎﻭَﺯُ ﻋَﻦ ﺳَ ﱢﻴﺌَﺎﺗِﻬِﻢْ ﻓِﻲ ﺃَﺻْﺤَﺎﺏِ ﺍﻟْ َ
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ﻻ ﲢﺰﻥ
209
ﺃﻗﻮﺍﻝُ ﺍﻟﺤﻜﻤﺎءِ ﻓﻲ ﺍﻟﺼﱠﺒْﺮِ
ﻳُﺤﻜ ﻰ ﻋ ﻦْ ﺃﻧﻮﺷ ﺮﻭﺍﻥ ﺃﻧ ﻪُ ﻗ ﺎﻝ : ﺟﻤﻴ ﻊُ ﺍﻟﻤﻜ ﺎﺭِﻩِ ﻓ ﻲ ﺍﻟ ﺪ ﻧ ﻴ ﺎ ﺗﻨﻘ ﺴﻢُ ﻋﻠ ﻰ
ﺿ ﺮﺑﻴﻦ : ﻓ ﻀﺮﺏٌ ﻓﻴ ﻪ ﺣِﻴﻠ ﺔٌ ٬ ﻓﺎﻻﺿ ﻄﺮﺍﺏُ ﺩﻭﺍﺅﻩ ٬ ﻭﺿ ﺮﺏٌ ﻻ ﺣﻴﻠ ﺔ ﻓﻴ ﻪ٬
ﻓﺎﻻﺻﻄﺒﺎﺭُ ﺷﻔﺎﺅُﻩُ.
ﻛﺎﻥ ﺑﻌﺾُ ﺍﻟﺤﻜﻤﺎءِ ﻳﻘﻮﻝُ : ﺍﻟﺤِﻴﻠﺔُ ﻓﻴﻤﺎ ﻻ ﺣﻴﻠﺔ ﻓﻴﻪ ٬ ﺍﻟﺼﺒﺮُ.
ﻭﻛﺎﻥ ﻳﻘﺎﻝُ : ﻣﻦِ ﺍﺗﱠﺒﻊ ﺍﻟﺼﺒﺮ ٬ ﺍﺗﱠﺒ َﻌﻪُ ﺍﻟﻨﺼﺮُ.
ﻭﻣﻦ ﺍﻷﻣﺜﺎﻝِ ﺍﻟﺴﺎﺋﺮﺓ ٬ ﺍﻟﺼﺒﺮُ ﻣﻔﺘﺎﺡُ ﺍﻟ َﻔﺮَﺝِ ﻣ ﻦْ ﺻََ ﺒﺮَ ﻗََ ﺪﺭَ ٬ ﺛﻤ ﺮﺓُ ﺍﻟ ﺼﺒﺮِ
ﺍﻟﻈﱠﻔﺮُ ٬ ﻋﻨﺪ ﺍﺷﺘﺪﺍﺩِ ﺍﻟﺒﻼءِ ﻳﺄﺗﻲ ﺍﻟﺮﱠﺧﺎءُ.
ﻭﻛ ﺎﻥ ﻳﻘ ﺎﻝُ : ﺧ ﻒِ ﺍﻟﻤ ﻀﺎﺭﱠ ﻣ ﻦْ ﺧﻠ ﻞِ ﺍﻟﻤ ﺴﺎﺭﱢ ٬ ﻭﺍﺭﺝُ ﺍﻟﻨﻔْ ﻊ ﻣ ﻦْ ﻣﻮﺿ ﻊِ
ﺍﻟﻤ ْﻨﻊِ ٬ ﻭﺍﺣﺮﺹْ ﻋﻠﻰ ﺍﻟﺤﻴﺎﺓِ ﺑﻄﻠﺐِ ﺍﻟﻤﻮﺕِ ٬ ﻓﻜﻢْ ﻣﻦْ ﺑﻘﺎءٍ ﺳﺒﺒُﻪ ﺍﺳﺘﺪﻋﺎءُ ﺍﻟﻔﻨ ﺎءِ٬
ﻭﻣﻦْ ﻓﻨﺎءٍ ﺳﺒﺒُﻪ ﺍﻟﺒﻘﺎءِ ٬ ﻭﺃﻛﺜﺮُ ﻣﺎ ﻳﺄﺗﻲ ﺍﻷﻣﻦُ ﻣﻦْ ﻗِﺒﻞ ﺍﻟﻔﺰﻉِ.
ﻭﺍﻟﻌﺮﺏُ ﺗﻘﻮﻝُ : ﺇﻥﱠ ﻓﻲ ﺍﻟﺸﺮﱠ ﺧِﻴﺎﺭﺍً.
ﻗﺎﻝ ﺍﻷﺻﻤﻌﻲﱠ : ﻣﻌﻨﺎﻩُ : ﺃﻥﱠ ﺑﻌﺾ ﺍﻟﺸﱠﺮﱢ ﺃﻫﻮﻥُ ﻣﻦْ ﺑﻌْﺾٍ.
ﻭﻗ ﺎﻝ ﺃﺑ ﻮ ﻋﺒﻴ ﺪﺓ : ﻣﻌﻨ ﺎﻩُ : ﺇﺫﺍ ﺃﺻ ﺎﺑﺘْﻚ ﻣ ﺼﻴﺒﺔٌ ٬ ﻓ ﺎﻋﻠﻢْ ﺃﻧ ﻪُ ﻗ ﺪْ ﻳﻜ ﻮﻥُ ﺃﺟ ﻞﱡ
ﻣﻨﻬﺎ ٬ ﻓﻠﺘ ُﻬﻦْ ﻋﻠﻴﻚ ﻣﺼﻴﺒﺘُﻚ.
ُ ﺍﻟﺤﻜﻤﺎءِ : ﻋﻮﺍﻗ ﺐُ ﺍﻷﻣ ﻮﺭِ ﺗﺘ ﺸﺎﺑﻪُ ﻓ ﻲ ﺍﻟﻐﻴ ﻮﺏ ٬ ﻓ ﺮُﺏﱠ ﻣﺤﺒ ﻮﺏٍ ﻗﺎﻝ ﺑﻌﺾ
ﻓﻲ ﻣﻜﺮﻭﻩٍ ٬ ﻭﻣﻜﺮﻭﻩٍ ﻓﻲ ﻣﺤﺒﻮﺏٍ ٬ ﻭﻛﻢْ ﻣﻐﺒﻮﻁٍ ﺑﻨﻌﻤﺔٍ ﻫ ﻲ ﺩﺍﺅُﻩ ٬ ﻭﻣﺮﺣ ﻮﻡٍ ﻣ ﻦ
ﺩﺍءٍ ﻫﻮ ﺷﻔﺎﺅُﻩ.
ﻭﻛﺎﻥ ﻳُﻘﺎﻝُ : ﺭُﺏﱠ ﺧﻴﺮٍ ﻣﻦْ ﺷﺮﱟ ٬ ﻭﻧﻔﻊٍ ﻣﻦْ ﺿﺮﱟ.
ﻭﻗﺎﻝ ﻭﺩﺍﻋﺔُ ﺍﻟﺴﻬﻤﻲﱡ ٬ ﻓﻲ ﻛﻼﻡٍ ﻟ ﻪ : ﺍﺻ ﺒﺮْ ﻋﻠ ﻰ ﺍﻟ ﺸﱠﺮﱢ ﺇ ﻥْ ﻗَ ﺪَﺣَﻚ ٬ ﻓﺮﺑﱠﻤ ﺎ
ﺃﺟْﻠﻰ ﻋﻤﺎ ﻳُﻔﺮﺣُﻚ ٬ ﻭﺗﺤﺖ ﺍﻟﺮﱠﻏﻮﺓِ ﺍﻟﻠﺒﻦُ ﺍﻟﺼﱠﺮﻳﺢُ.
ﻳ ﺄﺗﻲ ﺍﷲُ ﺑ ﺎﻟﻔﺮﺡِ ﻋﻨ ﺪ ﺍﻧﻘﻄ ﺎﻉِ ﺍﻷﻣ ﻞَِ ﴿ :
ﺣﺘﱠ ﻰ ﺇِﺫَﺍ ﺍﺳَْ ﺘ ْﻴﺄَﺱَ ﺍﻟﺮﱡﺳُ ﻞُ ﻭَﻇَﻨﱡ ﻮﺍْ
ﺃَ ﱠﻧﻬُ ﻢْ ﻗَ ﺪْ ﻛُ ﺬِﺑُﻮﺍْ ﺟَ ﺎء ُﻫﻢْ ﻧَ ﺼْﺮُﻧَﺎِ ﴿ ٬ ﴾ ﺇﻥﱠ ﺍﻟﻠّ ﻪَ ﻣَ ﻊَ ﺍﻟ ﺼﱠﺎﺑِﺮِﻳﻦَِ ﴿ ٬ ﴾ ﺇﻧﱠﻤَ ﺎ ﻳُ ﻮَﻓﱠﻰ
ﺍﻟﺼﱠﺎﺑِﺮُﻭﻥَ ﺃَﺟْﺮَﻫُﻢِ ﺑ َﻐﻴْﺮِ ﺣِﺴَﺎﺏٍ. ﴾
ﻳﻘ ﻮﻝُ ﺑﻌ ﺾُ ﺍﻟ ُﻜﺘّ ﺎﺏِ : ﻭﻛﻤ ﺎ ﺃﻥﱠ ﺍﷲ – ﺟ ﻞﱠ ﻭﻋ ﻼ – ﻳ ﺄﺗﻲ ﺑ ﺎﻟﻤﺤﺒﻮﺏِ ﻣ ﻦ
ﺍﻟﻮﺟﻪِ ﺍﻟﺬﻱ ﻗ ﱠﺪﺭّ ﻭﺭﻭﺩّ ﺍﻟﻤﻜﺮﻭﻩِ ﻣﻨﻪ ٬ ﻭﻳﻔﺘﺢُ ﺑﻔ ﺮﺝ ﻋﻨ ﺪ ﺍﻧﻘﻄ ﺎﻉِ ﺍﻷﻣ ﻞِ ٬ﻭﺍﺳ ﺘﺒﻬﺎﻡِ
ﻭﺟ ﻮﻩِ ﺍﻟﺤِﻴ ﻞ ٬ ﻟ ﻴﺤُﺾﱠ ﺳ ﺎﺋﺮ ﺧﻠْﻘ ﻪ ﺑﻤ ﺎ ﻳﺮﻳ ﺪﻫﻢ ﻣ ﻦ ﺗﻤ ﺎﻡ ﻗﺪﺭﺗ ﻪ ٬ ﻋﻠ ﻰ ﺻ ﺮﻑ
ﺍﻟﺮﺟ ﺎء ﺇﻟﻴ ﻪِ ٬ ﻭﺇﺧ ﻼﺹِ ﺁﻣ ﺎﻟِﻬﻢ ﻓ ﻲ ﺍﻟﺘﱠﻮﻛﱡ ﻞِ ﻋﻠﻴ ﻪ ٬ ﻭﺃﻥْ ﻻ ﻳَ ﺰْﻭُﻭﺍ ﻭﺟ ﻮﻫﻬُﻢ ﻓ ﻲ
ﻭﻗﺖٍ ﻣﻦ ﺍﻷﻭﻗﺎﺕِ ﻋﻦْ ﺗﻮﻗﱡﻊِ ﺍﻟ ﺮﱠﻭْﺡِ ﻣﻨ ﻪ ٬ ﻓ ﻼ ﻳﻌ ﺪﻟُﻮﺍ ﺑﺂﻣ ﺎﻟِﻬﻢ ﻋﻠ ﻰ ﺃﻱﱢ ﺣ ﺎﻝٍ ﻣ ﻦ
ﺍﻟﺤﺎﻻﺕِ ٬ ﻋﻦِ ﺍﻧﺘﻈﺎﺭِ ﻓﺮﺝٍ ﻳﺼﺪُﺭ ﻋﻨﻪ ٬ ﻭﻛﺬﻟﻚ ﺃﻳﻀﺎً ﻳﺴﺮﱡﻫﻢ ﻓﻴﻤﺎ ﺳ ﺎءﻫﻢ ٬ ﺑ ﺄﻥْ
ﻻ ﲢﺰﻥ
210
ﻛﻔﺎﻫﻢ ﺑﻤﺤﻨﺔٍ ﻳﺴﻴﺮﺓٍ ٬ ﻣ ﺎ ﻫ ﻮ ﺃﻋﻈ ﻢُ ﻣﻨﻬ ﺎ ٬ﻭﺍﻓﺘ ﺪﺍﻫُﻢْ ﺑ ُﻤﻠِﻤﱠ ﺔٍ ﺳ ﻬﻠﺔٍ ٬ ﻣ ﻢﱠ ﻛ ﺎﻥ ﺃﻧﻜ ﻰ
ﻓﻴﻬﻢْ ﻟﻮ ﻟﺤِﻘﻬُﻢْ.
ﻓﺮﺑﱠﻤ ﺎ ﺻ ﺤﱠﺖِ ﺍﻷﺟ ﺴﺎﻡُ ﻟﻌ ﻞﱠ ﻋﺘْﺒ ﻚ ﻣﺤﻤ ﻮﺩٌ
ِﻠ ﻞِ
ُﻪ ﺑﻬ ﺎ ﻣ ﻦ ﺍﻟﻬﻠﻜ ﺔِ٬ ﺑﺎﻟْ ﺪﻌَ ﺑﻤﺤﻨ ﺔٍ ﻳﺨﻠﱢ ﺼ ﺭﺑﻤﺎ ﺍﻣﺘﺤﻪُﻦَ ﺍﷲُ ﺍﻟﻌﺒ
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ﻗﺎﻝ ﺇﺳﺤﺎﺒﻕُ ﺍﻟﻌﺎﺑﺪُ: ﻋﻮﺍﻗ
ﻓﺘ ﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻤﺤﻨﺔُ ﺃﺟﻞﱠ ﻧﻌﻤﺔٍ.
ﻳﻘ ﺎﻝُ : ﺇﻥﱠ ﻣ ﻦِ ﺍﺣﺘﻤ ﻞ ﺍﻟﻤﺤﻨ ﺔ ٬ ﻭﺭﺿ ﻲ ﺑﺘ ﺪﺑﻴﺮِ ﺍﷲِ ﺗﻌ ﺎﻟﻰ ﻓ ﻲ ﺍﻟﻨﻜْﺒ ﺔِ٬
ﺸﺪﱠﺓِ ٬ ﻛﺸﻒ ﻟﻪ ﻋﻦْ ﻣﻨﻔﻌﺘِﻬ ﺎ ٬ ﺣﺘ ﻰ ﻳﻘ ﻒ ﻋﻠ ﻰ ﺍﻟﻤ ﺴﺘﻮﺭِ ﻋﻨ ﻪ ﻣ ﻦْ ﻭﺻﺒﺮ ﻋﻠﻰ ﺍﻟ ﱢ
ﻣﺼﻠﺤﺘِﻬﺎ.
ﺣُﻜﻲ ﻋﻦ ﺑﻌ ﺾِ ﺍﻟﻨ ﺼﺎﺭﻯ ﺃﻥﱠ ﺑﻌ ﺾ ﺍﻷﻧﺒﻴ ﺎءِ ﻋﻠ ﻴﻬﻢُ ﺍﻟ ﺴﻼﻡُ ﻗ ﺎﻝ : ﺍﻟﻤِﺤ ﻦُ
ﺗﺄﺩﻳﺐٌ ﻣﻦ ﺍﷲِ ٬ ﻭﺍﻷﺩﺏُ ﻻ ﻳﺪﻭﻡُ ٬ ﻓﻄﻮﺑﻰ ﻟﻤﻦْ ﺗﺼﺒﱠﺮ ﻋﻠﻰ ﺍﻟﺘﺄﺩﻳﺐِ ٬ ﻭﺗﺜﺒﱠﺖ ﻋﻨ ﺪ
ﺤﺒﱢﻴ ﻪ٬
ﺍﻟﻤﺤﻨﺔِ ٬ ﻓﻴﺠﺐُ ﻟﻪ ﻟُﺒﺲُ ﺇﻛﻠﻴِﻞِ ﺍﻟ َﻐﻠَﺒَﺔِ ٬ ﻭﺗ ﺎﺝِ ﺍﻟﻔ ﻼﺡِ ٬ ﺍﻟ ﺬﻱ ﻭﻋَ ﺪَ ﺍﷲُ ﺑ ﻪ ﻣُ ِ
ﻭﺃﻫﻞِ ﻃﺎﻋ ِﺘﻪِ.
ﺳﱠﻨﺔُ ﺍﻟﻤﺤﻦِ ٬ ﻭﺃ ﻋﺮﺍﺽُ ﺍﻟﻔِ ﺘﻦِ٬ ﺠﺮَ ٬ ﺇﺫﺍ ﺃﺻﺎﺑﺘْﻚ ﺃ ِ ﻗﺎﻝ ﺇﺳﺤﺎﻕُ : ﺍﺣﺬﺭِ ﺍﻟﻀﱠ َ
ﻓﺈﻥﱠ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻤﺆﺩﱢﻱ ﺇﻟﻰ ﺍﻟﻨﺠﺎﺓِ ﺻﻌْﺐُ ﺍﻟﻤﺴْﻠﻚِ.
ﻗﺎﻝ ﺑﺰﺭﺟﻤﻬﺮُ : ﺍﻧﺘﻈﺎﺭُ ﺍﻟ َﻔﺮَﺝِ ﺑﺎﻟﺼﺒﺮِ ٬ ﻳُﻌﻘﺐُ ﺍﻻﻏﺘﺒﺎﻁ.
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ﺣُﺴْﻦُ ﺍﻟﻈﱠﻦﱢ ﺑﺎﷲِ ﻻ ﻳﺨﻴﺐُ
)) ﺃﻧﺎ ﻋﻨﺪ ﻇﻦﱢ ﻋﺒﺪﻱ ﺑﻲ ٬ ﻓﻠﻴﻈﻦﱠ ﺑﻲ ﻣﺎ ﺷﺎء. ((
ﻋﻠﱠ ﺔُ ﻟ ﺒ ﻌﺾِ ﺍﻟﻜُﺘّ ﺎﺏِ : ﺇﻥﱠ ﺍﻟﺮﺟ ﺎء ﻣ ﺎﺩﱠﺓُ ﺍﻟ ﺼﺒﺮِ ٬ ﻭﺍﻟﻤُﻌ ﻴﻦُ ﻋﻠﻴ ﻪ . ﻓﻜ ﺬﻟﻚِ
ﺍﻟﺮﺟﺎءِ ﻭﻣﺎﺩﱠﺗﻪُ ٬ ﺣُﺴْﻦُ ﺍﻟﻈﱠ ﻦﱢ ﺑ ﺎﷲِ ٬ ﺍﻟ ﺬﻱ ﻻ ﻳﺠ ﻮﺯُ ﺃﻥ ﻳﺨﻴ ﺐ ٬ ﻓﺈﻧﱠ ﺎ ﻗ ﺪ ﻧ ﺴﺘﻘﺮﻱ
ﺍﻟﻜﺮﻣﺎء ٬ ﻓﻨﺠﺪُﻫﻢ ﻳﺮﻓﻌﻮﻥ ﻣﻦْ ﺃﺣﺴﻦ ﻇﻨﱠﻪُ ﺑﻬﻢْ ٬ ﻭﻳﺘﺤ ﱠﻮﺑُﻮﻥ ﻣﻦْ ﺗﺨﻴّﺐ ﺃﻣﻠُ ﻪ ﻓ ﻴﻬﻢْ
٬ ﻭﻳﺘﺤﺮﱠ ﺟﻮ ﻥِ ﻣﻦْ ﻗ ﺼﺪَﻫﻢ ٬ ﻓﻜﻴ ﻒ ﺑ ﺄﻛﺮﻡِ ﺍﻷﻛ ﺮﻣﻴﻦ ٬ ﺍﻟ ﺬﻱ ﻻ ﻳﻌ ﻮﺯُﻩ ﺃﻥْ ﻳﻤ ﻨﺢ
ﻣﺆﻣﱢﻠﻴﻪ ٬ ﻣﺎ ﻳﺰﻳﺪُ ﻋﻠﻰ ﺃﻣﺎﻧﻴﱢﻬﻢ ﻓﻴﻪ.
ﻭﺃﻋ ﺪﻝُ ﺍﻟ ﺸﻮﺍﻫﺪِ ﺑﻤﺤﺒﱠ ﺔِ ﺍﷲ ﺟ ﻞﱠ ﺫِﻛْ ﺮُﻩ ٬ ﻟﺘﻤ ﺴﱡﻚِ ﻋﺒ ﺪِﻩ ﺑﺮﺣﺎﺑ ﻪِ ٬ ﻭﺍﻧﺘﻈ ﺎﺭُ
ﺍﻟﺮﱠﻭﺡِ ﻣﻦْ ﻇﱢﻠﻪِ ﻭﻣﺂﺑِﻪ ٬ ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺄﺗﻴ ﻪ ﺍﻟﻔَ ﺮَﺝَ ٬ ﻭﻻ ﺗُﺪﺭﻛُ ﻪ ﺍﻟﻨﺠ ﺎﺓُ ٬ ﺇﻻ ﺑﻌ ﺪ
ﺇﺧﻔﺎﻕِ ﺃﻣﻠﻪِ ﻓﻲ ﻛﻞﱢ ﻣﺎ ﻛﺎﻥ ﻳﺘﻮﺟﱢﻪ ﻧﺤ ﻮﻩ ﺑﺄﻣﻠِ ﻪ ﻭﺭﻏﺒﺘِ ﻪ ٬ ﻭﻋﻨ ﺪ ﺍﻧﻐ ﻼﻕِ ﻣﻄﺎﻟﺒِ ﻪِ٬
ﺠﺰِ ﺣﻴﻠﺘِﻪ ٬ ﻭﺗﻨﺎﻫﻲ ﺿَﺮﱢﻩِ ﻭﻣﺤﻨﺘِﻪ ٬ ﻟﻴﻜﻮﻥ ﺫﻟﻚ ﺑﺎﻋﺜﺎً ﻟﻪ ﻋﻠﻰ ﺻَ ﺮْﻑِ ﺭﺟﺎﺋِ ﻪِ ﻭﻋَ ْ
ﺴﻦِ ﻇﻨﱢﻪ ﺑ ﻪ ﴿ ﺇِﻥ
ﱠ ﺍﻟﱠ ﺬِﻳﻦَ ﺗَْ ﺪﻋُﻮﻥَ ﺃﺑﺪﺍً ﺇﻟﻰ ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ ٬ ﻭﺯﺍﺟﺮﺍً ﻟﻪ ﻋﻠﻰ ﺗﺠﺎﻭﺯ ﺣُ ْ
ﻋﺒَﺎﺩٌ ﺃَﻣْﺜَﺎُﻟﻜُﻢْ ﻓَﺎ ْﺩﻋُﻮ ُﻫﻢَْ ﻓ ْﻠﻴَﺴْﺘَﺠِﻴﺒُﻮﺍَْ ﻟﻜُﻢْ ﺇِﻥ ﻛُﻨ ُﺘﻢْ ﺻَﺎﺩِﻗِﻴﻦَ. ﴾
ﻣِﻦ ﺩُﻭﻥِ ﺍﻟﻠّﻪِِ
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ﻻ ﲢﺰﻥ
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ﻳُﺪﺭﻙُ ﺍﻟﺼﱠﺒُﻮﺭُ ﺃﺣْﻤَﺪَ ﺍﻷﻣﻮﺭِ
ﺭُﻭِﻱ ﻋﻦْ ﻋﺒﺪِﺍﷲ ﺑﻦِ ﻣﺴﻌﻮﺩٍ : ﺍﻟ َﻔﺮَﺝُ ﻭﺍﻟ ﺮﻭﺡُ ﻓ ﻲ ﺍﻟﻴﻘ ﻴِ ﻦ ﻭﺍﻟﺮﺿ ﺎ ٬ ﻭﺍﻟﻬ ﻢﱡ
ﻭﺍﻟﺤﺰﻥُ ﻓﻲ ﺍﻟﺸﱠﻚﱢ ﻭﺍﻟﺴﺨﻂِ.
ﺼﺒُﻮﺭُ ٬ ﻳُﺪﺭﻙُ ﺃﺣْﻤﺪ ﺍﻷﻣﻮﺭِ. ﻭﻛﺎﻥ ﻳﻘﻮﻝُ : ﺍﻟ ﱠ
ﻗﺎﻝ ﺃﺑﺎﻥُ ﺑﻦُ ﺗﻐﻠﺐ : ﺳﻤﻌﺖُ ﺃﻋﺮﺑﻴّﺎً ﻳﻘﻮﻝُ : ﻣﻦْ ﺃﻓْ ﻀﻞِ ﺁﺩﺍﺏ ﺍﻟﺮﺟ ﺎﻝِ ﺃﻧ ﻪُ ﺇﺫﺍ
ﻧﺰﻟﺖْ ﺑﺄﺣﺪِﻫﻢْ ﺟﺎﺋﺤﺔٌ ﺍﺳﺘﻌﻤﻞ ﺍﻟﺼﺒﺮ ﻋﻠﻴﻬﺎ ٬ ﻭﺃﻟﻬﻢ ﻧﻔْﺴﻪ ﺍﻟﺮﺟ ﺎء ﻟﺰﻭﺍﻟِﻬ ﺎ ٬ ﺣﺘ ﻰ
ﺴﻦِ ﻛ ﺄﻧﻪ ﻟﺼﺒﺮِﻩ ﻳﻌﺎﻳﻦُ ﺍﻟﺨﻼﺹ ﻣﻨﻬ ﺎ ﻭﺍﻟﻌﻨ ﺎء ٬ ﺗ ﻮﻛﱡﻼً ﻋﻠ ﻰ ﺍﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ٬ ﻭﺣُْ
ﻇﻦﱟ ﺑﻪ ٬ ﻓﻤﺘﻰ ﻟﺰِﻡ ﻫﺬﻩ ﺍﻟﺼﻔﺔ ٬ ﻟﻢ ﻳﻠﺒﺚْ ﺃﻥ ﻳﻘﻀﻲ ﺍﷲُ ﺣﺎﺟﺘ ﻪ ٬ ﻭﻳُﺰﻳ ﻞ ﻛُﺮﺑﻴ ﻪ٬
ﻃﻠْﺒﺘﻪُ ٬ ﻭﻣﻌﻪُ ﺩﻳﻨُﻪ ﻭﻋِﺮﺿُﻪ ﻭﻣﺮﻭءﺗُﻪ. ﻭﻳُﻨﺠﺢِ
ﺸﺮّ ﻣ ﻦْ ﻣﻮﺿ ﻊِ ﺍﻟﺨﻴْ ﺮِ٬ ﺭﻭﻯ ﺍﻷﺻ ﻤﻌﻲﱡ ﻋ ﻦْ ﺃﻋﺮﺍﺑ ﻲﱟ ﺃﻧ ﻪ ﻗ ﺎﻝ : ﺧ ﻒِ ﺍﻟ ﱠ
ﻭﺍﺭﺝُ ﺍﻟﺨ ْﻴﺮَ ﻣﻦْ ﻣﻮﺿ ﻊِ ﺍﻟ ﺸﱠﺮﱢ ٬ ﻓ ﺮُﺏﱠ ﺣﻴ ﺎﺓٍ ﺳ ﺒﺒُﻬﺎ ﻃﻠ ﺐُ ﺍﻟﻤ ﻮﺕِ ٬ ﻭﻣ ﻮﺕٍ ﺳ ﺒﺒُﻪ
ﻃﻠﺐُ ﺍﻟﺤﻴﺎﺓِ ٬ ﻭﺃ ْﻛ َﺜﺮُ ﻣﺎ ﻳﺄﺗﻲ ﺍﻷﻣﻦُ ﻣﻦ ﻧﺎﺣﻴِﺔ ﺍﻟﺨﻮْﻑِ.
ﻧَ ﻢْ ﻓ ﺎﻟﺤﻮﺍﺩِﺙُ ﻛﻠﱡﻬُ ﻦﱠ ﺃﻣ ﺎﻥُ ﻭﺇﺫﺍ ﺍﻟﻌﻨﺎﻳ ﺔُ ﻻﺣﻈﺘْ ﻚ
ُﻬ ﺎ
ﻭﻗﺎﻝ ﻗﻄﺮﻱﱡ ﺑﻦُ ﺍﻟﻔﺠﺎءﺓِ: ﻋﻴﻮﻧ
ﻳ ﻮﻡ ﺍﻟ ﻮﻏﻰُ ﻣﺘَﺨَﻮﱢﻓ ﺎً ﻟﺤﻤِ ﺎﻡِ ﻻ ﻳَ ﺮْ َﻛﻨَﻦْ ﺃﺣ ﺪٌ ﺇﻟ ﻰ ﺍﻹﺣﺠ ﺎﻡِ
ﻣ ﻦ ﻋ ﻦ ﻳﻤﻴﻨ ﻲ ﻣ ﺮﱠﺓً ﻓﻠﻘ ﺪْ ﺃﺭﺍﻧ ﻲ ﻟﻠﺮﱢﻣ ﺎﺡِ ﺩﺭﻳﺌ ﺔ
ﺎﻣﻲ ﻭﺃﻣ
ْﺟﻲ ﺃﻭ ﻋﻨﺎﻥ ﻟﺠﺎﻣﻲ ﺃﺣﻨﺎء ﺳﺮ ﺣﺘ ﻰ ﺧ ﻀﺒﺖُ ﺑﻤ ﺎ ﺗﺤ ﺪﱠﺭ ﻣِ ﻦ
ﺟ ﺬﻉ ﺍﻟﺒ ﺼﻴﺮﺓِ ﻗ ﺎﺭِﺡ ﻲ ﺩﻣ
ُ ﻭﻟ ﻢ ﺛﻢ ﺍﻧ ﺼﺮﻓﺖُ ﻭﻗ ﺪْ ﺃﺻ ﺒﺖ
ﺪﺍﻡِﻦِ: ﺍﻹﻗ
ٍ ﺑﺄﻣﺮﻳ ُ ﻳﺘﻌﺰﱠﻯ ﻓﻴﻤﺎ ﻧﺰﻝ ﺑﻪ ﻣﻦْ ﻣﻜﺮﻭﻩ ُﺻ ﻞﺐْ
ﻭﻗﺎﻝ ﺑﻌﺾُ ﺍﻟﺤﻜﻤﺎءِ : ﺍﻟﻌﺎﻗ ﺃ
ﺃﺣﺪﻫﻤﺎ : ﺍﻟﺴﺮﻭﺭُ ﺑﻤﺎ ﺑﻘﻲ ﻟﻪ.
ﻭﺍﻵﺧﺮ : ﺭﺟﺎءُ ﺍﻟﻔَﺮَﺝِ ﻣﻤﺎ ﻧَ َﺰَﻟﻪُ ﺑﻪ.
ﻭﺍﻟﺠﺎﻫﻞ ﻳﺠﺰﻉُ ﻓﻲ ﻣﺤﻨ ِﺘﻪِ ﺑﺄﻣﺮﻳﻦِ:
ﺃﺣﺪﻫﻤﺎ : ﺍﺳﺘﻜﺜﺎﺭُ ﻣﺎ ﺃﻭﻯ ﺇﻟﻴﻪ.
ﻭﺍﻵﺧﺮ : ﺗﺨﻮﱡﻓُﻪ ﻣﺎ ﻫﻮ ﺃﺷﺪﱡ ﻣﻨﻪُ.
ﻭﻛﺎﻥ ﻳﻘ ﺎﻝُ : ﺍﻟﻤِﺤ ﻦُ ﺁﺩﺍﺏُ ﺍﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ﻟﺨﻠﻘِ ﻪِ ٬ ﻭﺗﺄﺩﻳ ﺐُ ﺍﷲِ ﻳﻔ ﺘﺢً ﺍﻟﻘﻠ ﻮﺏ
ﻭﺍﻷﺳﻤﺎﻉ ﻭﺍﻷﺑﺼﺎﺭ .
ﻻ ﲢﺰﻥ
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ﺴﻦُ ﺑﻦُ ﺳَﻬْﻞٍ ﺍﻟﻤِﺤﻦ ﻓﻘ ﺎﻝ : ﻓﻴﻬ ﺎ ﺗﻤﺤ ﻴﺺٌ ﻣ ﻦ ﺍﻟ ﺬﻧﺐِ ٬ ﻭﺗﻨﺒﻴٌ ﻪ ﻭﻭﺻﻒ ﺍﻟﺤّ َ
ﻣﻦ ﺍﻟﻐﻔﻠ ﺔِ ٬ ﻭﺗﻌ ﺮﱡﺽٌ ﻟﻠﺜ ﻮﺍﺏِ ﺑﺎﻟ ﺼﺒﺮِ ٬ ﻭﺗ ﺬﻛﻴﺮٌ ﺑﺎﻟﻨﻌﻤ ﺔِ ٬ ﻭﺍﺳ ﺘﺪﻋﺎءٌ ﻟﻠﻤﺜﻮﺑ ﺔِ٬
ﻭﻓﻲ ﻧﻈﺮِ ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ ﻭﻗﻀﺎ ِﺋﻪِ ﺍﻟﺨﻴﺎﺭُ.
ﻓﻬﺬﺍ ﻣﻦ ﺃﺣﺐﱠ ﺍﻟﻤﻮﺕ ٬ ﻃﻠﺒﺎً ﻟﺤﻴﺎﺓِ ﺍﻟﺬﱢﻛْﺮِ ﴿ . ﺍﻟﱠﺬِﻳﻦَ ﻗَ ﺎﻟُﻮﺍْ ﻹِﺧْ ﻮَﺍﻧِﻬِﻢْ ﻭَ َﻗﻌَ ﺪُﻭﺍْ
َ ﻟﻮْ ﺃَﻃَﺎﻋُﻮﻧَﺎ ﻣَﺎُ ﻗ ِﺘﻠُﻮﺍُ ﻗﻞْ ﻓَﺎﺩْ َﺭﺅُﻭﺍ ﻋَﻦْ ﺃَﻧﻔُﺴِ ُﻜﻢُ ﺍﻟْ َﻤﻮْﺕَ ﺇِﻥ ﻛُﻨ ُﺘﻢْ ﺻَﺎﺩِﻗِﻴﻦَ . ﴾
ﺃﻗﻮﺍﻝٌ ﻓﻲ ﺗﻬﻮﻳﻦِ ﺍﻟﻤﺼ ﺎﺋﺐِ:
ﻗ ﺎﻝ ﺑﻌ ﺾُ ﻋﻘ ﻼءِ ﺍﻟﺘﱡﺠﱠ ﺎﺭِ : ﻣ ﺎ ﺃﺻْ ﻐﺮَ ﺍﻟﻤ ﺼﻴﺒﺔ ﺑﺎﻷﺭﺑ ﺎﺡِ ٬ ﺇﺫﺍ ﻋ ﺎﺩﺕْ
ﺑﺴﻼﻣﺔِ ﺍﻷﺭﻭﺍﺡِ.
ﺠﱠﻠﺔُ ﻓﺎﻟﺴﱠﺨْﻠﺔَُ ﻫ َﺪﺭٌ.
ﻭﻛﺎﻥ ﻣﻦْ ﻗﻮﻝِ ﺍﻟﻌﺮﺏِ : ﺇﻥّ ﺗﺴْﻠﻢِ ﺍﻟ ِ
ﻭﻣﻦْ ﻛﻼﻣِﻬﻢ : ﻻ ﺗﻴﺄﺱْ ﺃﺭﺽٌ ﻣﻦ ﻋﻤﺮﺍﻥٍ ٬ ﻭﺇﻥ ﺟﻔﺎﻫﺎ ﺍﻟﺰﻣﺎﻥُ.
ﻭﺍﻟﻌﺎﻣﱠﺔ ﺗﻘﻮﻝ : ﻧﻬﺮٌ ﺟﺮﻯ ﻓﻴﻪ ﺍﻟ ﻤﺎءُ ﻻﺑﺪﱠ ﺃﻥ ﻳﻌﻮﺩ ﺇﻟﻴﻪ.
ﻭﻗﺎﻝ ﺛﺎﻣﺴﻄﻴﻮﺱ : ﻟﻢ ﻳﺘﻔﺎﺿﻞْ ﺃﻫﻞُ ﺍﻟﻌﻘﻮﻝِ ﻭﺍﻟﺪﱢﻳﻦِ ﺇﻻ ﻓ ﻲ ﺍﺳ ﺘﻌﻤﺎﻝِ ﺍﻟﻔ ﻀْﻞِ
ﻓﻲ ﺣﺎﻝِ ﺍﻟﻘُﺪﺭﺓِ ﻭﺍﻟﻨﻌﻤﺔِ ٬ ﻭﺍﺑﺘﺬﺍﻝِ ﺍﻟﺼﺒﺮِ ﻓﻲ ﺣﺎﻝِ ﺍﻟﺸﱢﺪﱠﺓِ ﻭﺍﻟﻤﺤﻨﺔِ.
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ﻭﻗﻔــــﺔٌ
﴿ ﺇِﻥَ ﺗﻜُﻮﻧُ ﻮﺍْ ﺗَْ ﺄﻟَﻤُﻮﻥَ ﻓَِ ﺈ ﱠﻧ ُﻬﻢْ ﻳَْ ﺄﻟَﻤُﻮﻥَ ﻛَﻤَ ﺎ ﺗَْ ﺄﻟَﻤﻮﻥََ ﻭﺗَﺮْﺟُ ﻮﻥَ ﻣِ ﻦَ ﺍﻟﻠّ ﻪِ ﻣَ ﺎ ﻻَ
ﻳَﺮْﺟُﻮﻥَ. ﴾
ﻭﻟﻬ ﺬﺍ ﻳﻮﺟ ﺪُ ﻋﻨ ﺪ ﺍﻟﻤ ﺆﻣﻨﻴﻦ ﺍﻟ ﺼﺎﺩﻗﻴﻦ ﺣ ﻴﻦ ﺗ ﺼﻴﺒُﻬﻢ ﺍﻟﻨﱠ ﻮﺍﺯﻝُ ﻭﺍﻟﻘﻼﻗِ ﻞُ
ﻭﺍﻻﺑﺘﻼءُ ﻣِﻦ ﺍﻟ ﺼﺒﺮِ ﻭﺍﻟﺜﺒ ﺎﺕِ ﻭﺍﻟﻄﱡﻤﺄﻧﻴﻨِ ﺔ ﻭﺍﻟ ﺴﻜﱡﻮﻥِ ﻭﺍﻟﻘﻴ ﺎﻡِ ﺑﺤ ﻖﱢ ﺍﷲِ ﻣ ﺎﻻ ﻳﻮﺟ ﺪُ
ﺸﺮُ ﻣِﻌْﺸﺎ ﺭِﻩِ ﻋﻨﺪ ﻣﻦ ﻟﻴﺲ ﻛﺬﻟﻚ ٬ ﻭﺫﻟﻚ ﻟﻘﻮﱠﺓِ ﺍﻹﻳﻤﺎﻥِ ﻭﺍﻟﻴﻘﻴﻦِ. ﻋُ ْ
ﻋﻦ ﻣﻌﻘﻞِ ﺑﻦ ﻳﺴﺎﺭٍ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻗﺎﻝ : ﻗﺎﻝ ﺭﺳﻮﻝُ ﺍﷲِ )) : r ﻳﻘﻮﻝُ ﺭﺑﱡﻜ ﻢ
ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ : ﻳﺎ ﺑﻦ ﺁﺩﻡ ٬ ﺗﻔ ﱠﺮﻍْ ﻟﻌﺒﺎﺩﺗﻲ ٬ ﺃﻣﻸ ﻗﻠﺒﻚ ﻏﻨ ﻰ ٬ ﻭﺃﻣ ﻸ ﻳ ﺪﻳْﻚ ﺭﺯِﻗ ﺎً
. ﻳﺎ ﺑﻦ ﺁﺩﻡ ٬ ﻻ ﺗﺒﺎﻋﺪْ ﻣﻨﻲ ٬ ﻓﺄﻣﻸْ ﻗﻠﺒﻚ ﻓﻘﺮﺍً ٬ ﻭﺃﻣﻸْ ﻳﺪﻳﻚ ﺷُﻐﻼً. ((
» ﺍﻹﻗﺒ ﺎﻝُ ﻋﻠ ﻰ ﺍﷲِ ﺗﻌ ﺎﻟﻰ ٬ ﻭﺍﻹﻧﺎﺑ ﺔُ ﺇﻟﻴ ﻪ ٬ ﻭﺍﻟﺮﱢﺿ ﺎ ﺑ ﻪِ ﻭﻋﻨ ﻪُ ٬ ﻭﺍﻣ ﺘﻼءُ
ﺍﻟﻘﻠ ﺐِ ﻣ ﻦ ﻣﺤ ﱠﺒﺘِ ﻪ ٬ ﻭﺍﻟﻠﱠﻬ ﺞُ ﺑ ﺬﻛْﺮِﻩِ ٬ ﻭﺍﻟﻔ ﺮﺡُ ﻭﺍﻟ ﺴﺮﻭﺭُ ﺑﻤﻌﺮﻓﺘِ ﻪ ﺛ ﻮﺍﺏٌ ﻋﺎﺟِ ﻞ٬
ﻭﺟﱠﻨﺔٌ ٬ ﻭﻋﻴﺶٌ ٬ ﻻ ﻧﺴﺒﺔ ﻟﻌﻴﺶِ ﺍﻟﻤﻠﻮﻙِ ﺇﻟﻴﻪ ﺃﻟﺒﺘﱠﺔَ. «
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ﻻ ﺗﺤﺰﻥْ ﺇﻥْ ﻗﻞﱠ ﻣﺎﻟُﻚ ﺃﻭ ﺭﺙﱠ ﺣﺎﻟُﻚ
ﻓﻘﻴِﻤﺘُﻚ ﺷﻲءٌ ﺁﺧﺮُ
ﻻ ﲢﺰﻥ
213
ﻗﺎﻝ ﻋﻠﻲﱞ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪُ : ﻗﻴﻤﺔُ ﻛﻞﱢ ﺍﻣﺮﺉٍ ﻣﺎ ﻳُﺤ ِ
ﺴﻦُ.
ﻋﻠْﻤُ ﻪُ ﻗ ﻞﱠ ﻣﻨ ﻪُ ﺃﻭ ﻛُﺜ ﺮَ ٬ ﻭﻗﻴﻤ ﺔُ ﺍﻟ ﺸﺎﻋﺮِ ﺷ ﻌﺮُﻩ ﺃﺣ ﺴﻦ ﻓﻴ ﻪِ ﺃﻭ
ﻓﻘﻴﻤ ﺔُ ﺍﻟﻌ ﺎﻟﻢِِ
ﺃﺳﺎء . ﻭﻛﻞﱡ ﺻﺎﺣﺐِ ﻣﻮﻫﺒﺔٍ ﺃﻭ ﺣﺮﻓﺔٍ ﺇﻧﻤﺎ ﻗﻴﻤﺘُﻪ ﻋﻨ ﺪ ﺍﻟﺒ ﺸﺮِ ﺗﻠ ﻚ ﺍﻟﻤﻮﻫﺒ ﺔُ ﺃﻭ ﺗﻠ ﻚ
ﺍﻟﺤﺮﻓ ﺔُ ﻟ ﻴﺲ ﺇﻻ ٬ ﻓﻠﻴﺤ ﺮﺹِ ﺍﻟﻌﺒ ﺪُ ﻋﻠ ﻰ ﺃﻥْ ﻳﺮﻓ ﻊ ﻗﻴﻤﺘ ﻪُ ٬ ﻭﻳُﻐﻠ ﻲ ﺛﻤﻨ ﻪ ﺑﻌﻤﻠِ ﻪِ
ﺍﻟ ﺼﺎﻟﺢِ ٬ ﻭﺑﻌﻠْﻤِ ﻪ ﻭﺣﻜﻤﺘِ ﻪ ٬ ﻭﺟُ ﻮﺩِﻩِ ﻭﺣﻔْﻈِ ﻪِ ٬ ﻭﻧﺒﻮﻏِ ﻪ ﻭﺍﻃﱢﻼﻋِ ﻪ ٬ ﻭﻣُﺜﺎﺑﺮﺗِ ﻪ
ﺣﺮْﺻِ ﻪِ ﻋﻠ ﻰ ﺍﻟﻔﺎﺋ ﺪﺓِ ٬ ﻭﺗﺜﻘﻴ ﻒِ ﻋ ﻘْﻠِ ﻪِ ﻭﺻ ﻘْﻞِ ﺫﻫﻨ ﻪِ ٬ ﻭﺇﺷ ﻌﺎﻝِ ﻭﺑﺤْﺜِﻪِ ٬ ﻭﺳﺆﺍﻟِﻪ ﻭ ِ
ﺴﻪِ ٬ ﻟﺘﻜﻮﻥ ﻗﻴﻤﺘُﻪ ﻏﺎﻟﻴﺔً ﻋﺎﻟﻴﺔً.
ﺣﻪِ ٬ ﻭﺍﻟﻨﱡﺒﻞِ ﻓﻲ ﻧﻔ ِ ﺍﻟﻄﻤﻮﺡِ ﻓﻲ ﺭُﻭ ِ
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ﻻ ﺗﺤﺰﻥْ ٬ ﻭﺍﻋﻠﻢْ ﺃﻧﻚ ﺑﻮﺳﺎﻃﺔِ ﺍﻟﻜُﺘُﺐِ
ﻳﻤﻜﻦُ ﺃﻥ ﺗُﻨﻤﱢﻲ ﻣﻮﺍﻫﺒﻚ ﻭﻗﺪﺭﺍﺗِﻚ
ﻣﻄﺎﻟﻌﺔُ ﺍﻟﻜﺘﺐِ ﺗُﻔﺘﱢﻖُ ﺍﻟﺬﱢﻫﻦ ٬ ﻭﺗﻬ ﺪﻱ ﺍﻟﻌِ ﺒ ﺮ ﻭﺍﻟﻌﻈ ﺎﺕِ ٬ ﻭﺗﻤ ﺪﱡ ﺍﻟﻤﻄﱠﻠ ﻊِ ﺑﻤ ﺪ ٍﺩ
ﻣﻦ ﺍﻟﺤِﻜ ﻢ ٬ ﻭﺗُﻄﻠ ﻖُ ﺍﻟﻠ ﺴﺎﻥ ٬ ﻭﺗُﻨﻤﱢ ﻲَ ﻣﻠَﻜ ﺔَ ﺍﻟﺘﻔﻜﻴ ﺮِ ٬ ﻭﺗﺮﺳﱢ ﺦُ ﺍﻟﺤﻘ ﺎﺋﻖ ٬ ﻭﺗﻄ ﺮﺩُ
ﺸ َﺒﻪَ ٬ ﻭﻫ ﻲ ﺳ ﻠﻮﺓٌ ﻟﻠﻤﺘﻔ ﱢﺮﺩِ ٬ ﻭﻣﻨﺎﺟ ﺎﺓٌ ﻟﻠﺨ ﺎﻃﺮ ٬ ﻭﻣﺤﺎﺩﺛ ﺔٌ ﻟﻠ ﺴﺎﻣﺮِ ٬ ﻭﻣﺘﻌ ﺔٌ ﺍﻟ ﱡ
ﻟﻠﻤﺘﺄﻣﱢ ﻞِ ٬ ﻭﺳ ﺮﺍﺝٌ ﻟﻠ ﺴﱠﺎﺭﻱ ٬ ﻭﻛﻠﱠﻤ ﺎ ﻛٌ ﺮﱢﺭﺕِ ﺍﻟﻤﻌﻠﻮﻣُ ﺔٌ ﻭﺿُ ﺒﻄﺖْ ٬ ﻭﻣُﺤﱢ ﺼﺖْ٬
ﺃﺛﻤ ﺮﺕْ ﻭﺃﻳﻨﻌ ﺖْ ﻭﺣ ﺎﻥ ﻗِﻄﺎﻓُﻬ ﺎ ٬ ﻭﺍﺳ ﺘﻮﺕْ ﻋﻠ ﻰ ﺳ ﻮﻗِﻬﺎ ٬ ﻭﺁﺗ ﺖ ﺃُﻛُﻠ ﻬ ﺎ ﻛ ﻞﱠ ﺣ ﻴﻦٍ
ﺟﻠَﻪُ ٬ ﻭﺍﻟﻨﺒﺄُ ﻣﺴﺘﻘﺮﱠﻩُ.
ﺑﺈﺫﻥِ ﺭﺑﱢﻬﺎ ٬ ﻭﺑﻠﻎ ﺍﻟﻜﺘﺎﺏُ ﺑﻬﺎ ﺃ َ
ﺣﺒْﺴﻪٌ ﻓﻲ ﺍﻟﻠﺴﺎﻥِ ﻭﻫﺠْﺮُ ﺍﻟﻤﻄﺎﻟﻌﺔِ ٬ ﻭﺗﺮْﻙُ ﺍﻟﻨﻈﺮِ ﻓﻲ ﺍﻟﻜﺘﺐِ ﻭﺍﻻﻧﻔﺮﺍﺩُ ﺑﻬﺎُ ٬
٬ ﻭﺣَﺼْﺮٌ ﻟﻠﻄ ﱠﺒﻊِ ٬ ﻭﺭﻛﻮﺩٌ ﻟﻠﺨﺎﻃﺮِ ٬ ﻭﻓﺘﻮﺭٌ ﻟﻠﻌﻘﻞِ ٬ ﻭﻣﻮﺕٌ ﻟﻠﻄﺒﻴﻌﺔِ ٬ ﻭﺫﺑ ﻮﻝٌ ﻓ ﻲ
ﺭﺻ ﻴﺪِ ﺍﻟﻤﻌﺮﻓ ﺔِ ٬ ﻭﺟﻔ ﺎﻑٌ ﻟﻠﻔﻜ ﺮِ ٬ ﻭﻣ ﺎ ﻣ ﻦْ ﻛﺘ ﺎﺏٍ ﺇﻻ ﻭﻓﻴ ﻪِ ﻓﺎﺋ ﺪﺓٌ ﺃﻭَ ﻣﺜَ ﻞٌ ٬ ﺃﻭ
ﻃُﺮﻓﺔٌ ﺃﻭ ﺣﻜﺎﻳﺔٌ ٬ ﺃﻭ ﺧﺎﻃﺮﺓٌ ﺃﻭ ﻧﺎﺩﺭﺓٌ.
ﺴﱠﺔِ
ﺼﺮِ ٬ ﻭﻧﻌ ﻮﺫُ ﺑ ﺎﷲِ ﻣ ﻦْ ﻣ ﻮﺕِ ﺍﻟﻬِﻤ ﻢِ ﻭﺧِ ﻫ ﺬﺍ ﻭﻓﻮﺍﺋ ﺪُ ﺍﻟﻘ ﺮﺍءﺓِ ﻓ ﻮﻕ ﺍﻟﺤَْ
ﺍﻟﻌﺰﻳﻤﺔِ ٬ ﻭﺑﺮﻭﺩِ ﺍﻟﺮﱡﻣﺢِ ٬ ﻓﺈﻧﻬﺎ ﻣﻦْ ﺃﻋﻈﻢِ ﺍﻟﻤﺼﺎﺋﺐِ.
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ﻻ ﺗﺤﺰﻥْ ٬ ﻭﺍﻗﺮﺃْ ﻋﺠﺎﺋﺐ ﺧﻠﻖِ ﺍﷲِ ﻓﻲ ﺍﻟﻜﻮﻥِ
ﻭﻃﺎِﻟﻊْ ﻏﺮﺍﺋﺐ ﺻُﻨ ِﻌﻪِ ﻓﻲ ﺍﻟﻤﻌﻤﻮﺭﺓِ ٬ ﺗﺠﺪِ ﺍﻟﻌَﺠَﺐَ ﺍﻟﻌُﺠﺎﺏَ ٬ ﻭﺗﻘﻀﻲ ﻋﻠ ﻰ
ﻫﻤﻮﻣِﻚ ﻭﻏﻤﻮﻣِﻚ ٬ ﻓﺈﻥﱠ ﺍﻟﻨﱠﻔْﺲ ﻣُﻮﻟ ﻌﺔٌ ﺑﺎﻟﻄﱠﺮﻳﻒِ ﺍﻟﻐﺮﻳﺐِ .
ﻻ ﲢﺰﻥ
214
ﺭَﻭَﻯ ﺍﻟﺒﺨﺎﺭﻱﱡ ﻭﻣﺴﻠﻢٌ ٬ ﻋﻦْ ﺟﺎﺑﺮِ ﺑﻦ ﻋﺒﺪِﺍﷲِ ﺭﺿﻲ ﺍﷲُ ﻋﻨ ﻪ ٬ ﻗ ﺎﻝ : ﺑَ َﻌﺜَﻨ ﺎ
ﺭﺳﻮﻝُ ﺍﷲِ ٬ r ﻭﺃﻣﱠﺮ ﻋﻠﻴﻨﺎ ﺃﺑ ﺎ ﻋﺒﻴ ﺪﺓ ٬ ﻧﺘﻠﻘﱠ ﻰ ﻋِﻴ ﺮﺍً ﻟﻘ ﺮﻳﺶٍ ٬ ﻭﺯﻭﱠﺩﻧ ﺎ ﺟِﺮﺍﺑ ﺎً ﻣ ﻦْ
ﻏﻴْﺮَﻩ ٬ ﻓﻜﺎﻥ ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻳُﻄﻴﻨﺎ ﺗﻤﺮﺓً ﺗﻤﺮﺓً. ﺠﺪْ ﻟﻨﺎَ
ﺗﻤﺮٍ ﻟﻢْ ﻳ ِ
ﻗ ﺎﻝ – ﺍﻟ ﺮﺍﻭﻱ ﻋ ﻦْ ﺟ ﺎﺑﺮٍ : ﻓﻘﻠ ﺖُ : ﻛﻴ ﻒ ﻛﻨ ﺘُﻢْ ﺗ ﺼﻨﻌﻮﻥ ﺑﻬ ﺎ ؟ ﻗ ﺎﻝ:
ﻧﻤﺼﱡﻬﺎ ﻛﻤﺎ ﻳﻤُﺺﱡ ﺍﻟﺼﱠﺒﻲﱡ ٬ ﺛﻢﱠ ﻧﺸﺮﺏُ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻤﺎءِ ٬ ﻓﺘﻜﻔﻴﻨﺎ ﻳﻮﻣﻨﺎ ﺇﻟﻰ ﺍﻟﻠﻴ ﻞِ٬
ﺨﺒَﻂَ – ﺃﻱ ﻭﺭﻕ ﺍﻟﺸﺠﺮِ – ﺛﻢ ﻧ ُﺒﻠﱡﻪ ﻓﻨﺄ ُﻛَﻠﻪُ. ﻭﻛﻨﱠﺎ ﻧﻀﺮﺏُ ﺑِﻌﺼﻴﱢﻨﺎ ﺍﻟ َ
ﻗﺎﻝ : ﻭﺍﻧﻄﻠْﻘْﻨ ﺎ ﻋﻠ ﻰ ﺳ ﺎﺣﻞِ ﺍﻟﺒﺤ ﺮِ ﻓ ﺈﺫﺍ ﺷ ﻲءٌ ﻛﻬﻴﺌ ﺔِ ﺍﻟﻜﺜﻴ ﺐِ ﺍﻟ ﻀﺨﻢِ – ﺃﻱ
ﻛﺼﻮﺭﺓِ ﺍﻟﺘﱠﻞﱠ ﺍﻟﻜﺒﻴ ﺮِ ﺍﻟﻤ ﺴﺘﻄﻴﻞِ ﺍﻟﻤُﺤْ ﺪَﻭْﺩﺏِ ﻣ ﻦ ﺍﻟﺮﻣ ﻞِ – ﻓﺄﺗﻴﻨ ﺎﻩُ ٬ ﻓ ﺈﺫﺍ ﻫ ﻲ ﺩﺍﺑﱠ ﺔٌ
ﺗُﺪﻋﻰ ﺍﻟ َﻌﻨَْﺒﺮَ . ﻗﺎﻝ : ﻗﺎﻝَ ﺃﺑﻮ ﻋﺒﻴﺪﺓ : ﻣﻴْﺘﺔٌ . ﺛﻢ ﻗﺎﻝ : ﻻ ﺑﻞْ ﻧﺤ ﻦُ ﺭُﺳُ ﻞُ ﺭﺳ ﻮﻝ ﺍﷲ
٬ r ﻭﻓ ﻲ ﺳ ﺒﻴﻞِ ﺍﷲِ ٬ ﻭﻗ ﺪْ ﺍﺿ ﻄُﺮ ْﺭﺗُﻢ ﻓ ﻜُﻠُ ﻮﺍ . ﻗ ﺎﻝ : ﻓﺄﻗﻤْﻨ ﺎ ﻋﻠﻴ ﻪ ﺷ ﻬﺮﺍً ﻭﻧﺤ ﻦُ
ﺛﻼﺛﻤﺎﺋﺔ ﺣﺘﻰ ﺳ ِﻤﻨﱠﺎ . ﻗ ﺎﻝ : ﻭﻟﻘ ﺪْ ﺭﺃﻳﺘُﻨ ﺎ ﻧﻐﺘ ﺮﻑُ ﻣ ﻦْ ﻭَﻗْ ﺐِ ﻋﻴﻨِ ﻪ – ﺃﻱ ﻣ ﻦْ ﺩﺍﺧ ﻞِ
ﻋﻴﻨِﻪ – ﻭﻧﻔﺮﻗُﻬﺎ ﺑ ﺎﻟﻘﻼﻝِ – ﺃﻱ ﺑ ﺎﻟﺠﺮﺍﺭِ ﺍﻟﻜﺒﻴ ﺮﺓِ – ﺍﻟ ﺪﱡﻫْﻦَ ٬ ﻭﻧﻘﺘﻄ ﻊُ ﻣﻨ ﻪ ﺍﻟﻔِ ﺪﺭ–
ﺃﻱْ ﺍﻟﻘِﻄﻊ – ﻛﺎﻟﺜﻮﺭِ ﺃﻭ ﻗﺪْﺭِ ﺍﻟﺜﻮﺭِ . ﻓﻠﻘ ﺪْ ﺃﺧ ﺬ ﻣﻨ ﺎ ﺃﺑ ﻮ ﻋﺒﻴ ﺪﺓ ﺛﻼﺛ ﺔ ﻋ ﺸﺮَ ﺭﺟ ﻼً٬
ﻋﻪِ ﻓﺄﻗﺎﻣﻬﺎ ٬ ﺛﻢﱠ ﺭﺣﱠﻞ ﺃﻋﻈ ﻢ ﺑﻌﻴ ﺮٍ ﻓﺄﻗﻌﺪﻫﻢ ﻓﻲ ﻭﻗﺐِ ﻋﻴ ِﻨﻪِ ٬ ﻭﺃﺧﺬ ﺿﻠﻌﺎً ﻣﻦْ ﺃﺿﻼ ِ
٬ ﻭﻧﻈﺮ ﺇﻟﻰ ﺃﻃﻮﻝِ ﺭﺟُﻞٍ ﻓﺤﻤﻠﻪُ ﻋﻠﻴﻪِ ٬ ﻓﻤﺮﱠ ﻣﻦْ ﺗﺤﺘِﻬﺎ.
ﻭﺗﺰ ﱠﻭﺩْﻧ ﺎ ﻣ ﻦْ ﻟﺤْﻤِ ﻪ ﻭﺷ ﺎﺋِﻖ ٬ ﻓﻠﻤﱠ ﺎ ﻗ ﺪﻣْﻨﺎ ﺍﻟﻤﺪﻳﻨ ﺔ ٬ ﺃﺗﻴﻨ ﺎ ﺭﺳ ﻮﻝ ﺍﷲِ٬ r
ﻓﺬﻛﺮﻧﺎ ﻟﻪ ﺫ ﻟﻚ ٬ ﻓﻘﺎﻝ )) : ﻫﻮ ﺭﺯﻕٌ ﺃﺧﺮﺟﻪ ﺍﷲُ ﻟﻜﻢْ ٬ ﻓﻬﻞ ﻣﻌﻜﻢْ ﻣ ﻦْ ﻟﺤﻤِ ﻪِ ﺷ ﻲءٌ
ﻓﺘُﻄﻌﻤﻮﻧﺎ ؟ ٬ (( ﻗﺎﻝ : ﻓﺄﺭﺳﻠْﻨﺎ ﺇﻟﻰ ﺭﺳﻮﻝِ ﺍﷲِ ٬ r ﻓﺄﻛﻞ ﻣﻨﻪ.
﴿ ﺍﻟﱠﺬِﻱ ﺃَﻋْﻄَﻰ ﻛُﻞﱠ ﺷَﻲْءٍ ﺧَﻠْﻘَﻪُ ﺛُﻢﱠ ﻫَﺪَﻯ: ﴾
ﺍﻟﺒ ﺬﺭﺓُ ﺇﺫﺍ ﻭُﺿِ ﻌﺖْ ﻓ ﻲ ﺍﻷﺭﺽِ ﻻ ﺗﻨﺒ ﺖُ ﺣﺘ ﻰ ﺗﻬﺘ ﺰﱠ ﺍﻷﺭﺽُ ﻫِ ﺰﱠﺓً ﺧﻔﻴﻔ ﺔً٬
ﺗُﺴﺠﱠﻞُ ﺑﺠﻬﺎﺯ ﺭِﺧَْﺘﺮَ ٬ ﻓ ﺘﻔﻘﺲُ ﺍﻟﺒ ﺬﺭﺓُ ﻭﺗﻨﺒ ﺖُ ﴿ : ﻓَ ﺈِﺫَﺍ ﺃَﻧ َﺰﻟْﻨَ ﺎَ
ﻋَﻠ ْﻴﻬَ ﺎ ﺍﻟْﻤَ ﺎء ﺍ ْﻫﺘَ ﺰﱠﺕْ
ﻭَ َﺭﺑَﺖْ. ﴾
﴿ ﺍﻟﱠﺬِﻱ ﺃَﻋْﻄَﻰ ﻛُﻞﱠ ﺷَﻲْءٍ ﺧَﻠْﻘَﻪُ ﺛُﻢﱠ ﻫَﺪَﻯ: ﴾
ﻗ ﺎﻝ ﺃﺑ ﻮ ﺩﺍﻭﺩ ﻓ ﻲ ﻛﺘﺎﺑ ﻪِ ) ﺍﻟ ﺴﻨﻦ ( ﻓ ﻲ ﺑ ﺎﺏِ ﺯﻛ ﺎﺓِ ﺍﻟ ﺰﺭﻉِ : ﺷََ ﺒﺮْﺕُ ﻗﺜ ﺎءﺓً
ﺟﺔً ﻋﻠﻰ ﺑﻌﻴﺮٍ ﺑﻘﻄﻌﺘﻴْﻦ ٬ ﻗُﻄﻌ ﺖْ ﻭﺻ ﱢﻴﺮَﺕْ ﺷﺒْﺮﺍً ٬ ﻭﺭﺃﻳﺖُُ ﺃﺗْﺮُ ﱠ
ﺑﻤﺼﺮ ﺛﻼﺛﺔ ﻋﺸﺮِ
ﻋﻠﻰ ﻣﺜْﻞِ ﻋِﺪﻟْﻴﻦِ.
﴿ ﺍﻟﱠﺬِﻱ ﺃَﻋْﻄَﻰ ﻛُﻞﱠ ﺷَﻲْءٍ ﺧَﻠْﻘَﻪُ ﺛُﻢﱠ ﻫَﺪَﻯ: ﴾
ﺫﻛ ﺮ ﺍﻟ ﺪﻛﺘﻮﺭُ ﺯﻏﻠ ﻮﻝُ ﺍﻟﻨﺠّ ﺎﺭُ ﺍﻟ ﺪﺍﺭﺱُ ﻟﻶﻳ ﺎﺕِ ﺍﻟﻜﻮﻧﻴ ﺔِ – ﻓ ﻲ ﺇﺣ ﺪﻯ
ﻣﺤﺎﺿ ﺮﺍﺗِﻪ – ﺃﻥﱠ ﻫﻨ ﺎﻙ ﻧﺠﻮﻣ ﺎً ﺍﻧﻄﻠﻘ ﺖْ ﻣ ﻦْ ﺁﻻﻑِ ﺍﻟ ﺴﻨﻮﺍﺕِ ٬ ﻭﻫ ﻲ ﻓ ﻲ ﺳ ﺮﻋﺔِ
ﻻ ﲢﺰﻥ
215
ﺴﻢُ ﺍﻟ ﻀﻮءِ ٬ ﻭﻟ ﻢ ﺗ ﺼﻞْ ﺣﺘ ﻰ ﺍﻵﻥ ﺇﻟ ﻰ ﺍﻷﺭﺽِ ٬ ﻭﻣ ﺎ ﺑﻘ ﻲ ﺇﻻ ﻣﻮﺍﻗﻌُﻬ ﺎ ﴿ ﻓَﻠَ ﺎ ﺃُﻗِْ
ﺑِ َﻤﻮَﺍﻗِﻊِ ﺍﻟﻨﱡﺠُﻮﻡِ . ﴾
﴿ ﺍﻟﱠﺬِﻱ ﺃَﻋْﻄَﻰ ﻛُﻞﱠ ﺷَﻲْءٍ ﺧَﻠْﻘَﻪُ ﺛُﻢﱠ ﻫَﺪَﻯ: ﴾
ﺟﺎء ﻓﻲ ) ﺟﺮﻳﺪﺓ ﺍﻷﺧﺒﺎﺭِ ﺍﻟﺠﺪﻳﺪﺓ ( ﻓﻲ ﺍﻟﻌ ﺪﺩِ 396 ﺑﺘ ﺎﺭﻳﺦِ 1953 / 9 / 27 ﻡ
ﺹ 2 ﺃﻧ ﻪ » : ﺩﺧ ﻞُ ﺻ ﺒﺎﺡ ﺍﻟﻴ ﻮﻡِ ) ﺃﻭﻧ ﺎ ( ﺑ ﺎﺭﻳﺲ ﺩﺧ ﻮﻝ ﺍﻟﻔ ﺎﺗﺤﻴﻦ ٬ ﻳﺤﺮﺳُ ﻪ
ﻋﺸﺮﺍﺕُ ﻣ ﻦْ ﺭﺟ ﺎﻝِ ﺍﻟﺒ ﻮﻟﻴﺲ ٬ ﺍﻟﺮﺍﻛ ﺐِ ﻭﺍﻟﺮﺍﺟ ﻞِ . ﺃﻣﱠ ﺎ ) ﺃﻭﻧ ﺎ ( ﻫ ﺬﺍ ﻓﻬ ﻮ ﺣ ﻮﺕٌ
ﻧﺮﻭﻳﺠ ﻲﱞ ﺿ ﺨﻢٌ ﻣﺤ ﻨﱠﻂٌ ٬ ﻭﺯﻧ ﻪ 80000 ﻛﻴﻠ ﻮ ٬ ﻭﻛ ﺎﻥ ﻣﺤﻤ ﻮﻻً ﻋﻠ ﻰ ﻋَ ﺸْﺮِ
ﺟﺮﺍﺭﺍﺕٍ ﻣﺮﺑﻮﻃﺔٍ ﺑﺴﻴﺎﺭﺓِ ﻧﻘ ﻞٍ ﺿ ﺨﻤﺔٍ ٬ ﻭﺳ ﻴُﻌﺮﺽُ ﺍﻟ ﺤ ﻮﺕُ ﻟﻤ ﺪﺓِ ﺷ ﻬْﺮ ﻭﻳُ ﺴﻤﺢُ
ﺷﻪِ ﺍﻟﻤ ﻀﺎءِ ﺑﺎﻟﻜﻬﺮﺑ ﺎءِ ٬ ﻭﻳ ﺴﺘﻄﻴﻊُ ﻋ ﺸﺮﺓُ ﺃﺷ ﺨﺎﺹ ﺃﻥْ ﻳ ﺪﺧﻠﻮﺍ ﻟﻠﻨﺎﺱِ ﺑﺪﺧﻮﻝِ ﻛﺮ ِ
ﺑﻄﻨَﻪ ﻣﺮﱠﺓً ﻭﺍﺣﺪﺓً.
ﻟﻜ ﻦﱠ ﺍﻟﻤ ﺸﺮﻓﻴﻦ ﻋﻠ ﻰ ﻣﻌ ﺮﺽِ ) ﺃﻭﻧ ﺎ ( ﻭﺑ ﻮﻟﻴﺲ ﺍﻟﻤﺪﻳﻨ ﺔِ ٬ ﻟ ﻢ ﻳﺘﻔﻘ ﺎ ﻋﻠ ﻰ
ﺍﻟﻤﻜ ﺎﻥِ ﺍﻟ ﺬﻱ ﻳﻮﺿ ﻊُ ﻓﻴ ﻪ ﺍﻟﺤ ﻮﺕُ ٬ ﻭﻫ ﻢْ ﻳﺨ ﺸﻮﻥ ﻭﺿَْ ﻌﻪُ ﻓ ﻮﻕ ﻣﺤﻄ ﺔِ ﺍﻟﻘﻄ ﺎﺭِ
ﺍﻷ ﺭﺿﻲﱢ ﺧﺸﻴﺔَ ﺃﻥْ ﻳﻨﻬﺎﺭ ﺍﻟﺸﺎﺭﻉُ.
ﺳﻦﱠ ﻫﺬﺍ ﺍﻟﺤﻮﺕِ ﻻ ﻳﺰﻳﺪُ ﻋﻠﻰ 18 ﺷﻬﺮﺍً ٬ ﻓ ﺈﻥﱠ ﻃﻮﻟ ﻪ 20 ﻣﺘ ﺮﺍً ﻭﺑﺮﻏﻢِ ﺃﻥﱠِ
٬ ﻭﻗﺪ ﺻﻴﺪ ﻓﻲ ﺷﻬﺮِ ﺳﺒﺘﻤﺒﺮ ﻣﻦ ﺍﻟﻌﺎﻡِ ﺍﻟﻤﺎﺿﻲ ﻓ ﻲ ﻣﻴ ﺎﻩِ ﺍﻟﻨ ﺮﻭﻳﺞ ٬ ﻭﻗ ﺪْ ﺻُ ﻨِﻌﺖْ
ﻋﺒْ ﺮَ ﺃﻭﺭﺑ ﺎ ٬ ﻭﻟﻜﻨﱠﻬ ﺎ ﺍﻧﻬ ﺎﺭﺕْ ﺗ ﺤﺘ ﻪ٬ ﻟ ﻪُ ﻋﺮﺑ ﺔُ ﻗﻄ ﺎﺭٍ ﺧﺎﺻﱠ ﺔٌ ٬ ﻟﻨ ْﻘﻠِ ﻪ ﻓ ﻲ ﺟﻮﻟ ﺔٍَ
ﻓﺼﻨُﻌﺖْ ﻟﻪ ﺳﻴﺎﺭﺓُ ﺟﺮﱟ ٬ ﻃﻮﻟﻬﺎ 30 ﻣﺘﺮﺍً. «
﴿ ﺍﻟﱠﺬِﻱ ﺃَﻋْﻄَﻰ ﻛُﻞﱠ ﺷَﻲْءٍ ﺧَﻠْﻘَﻪُ ﺛُﻢﱠ ﻫَﺪَﻯ: ﴾
ﺍﻟﻨﻤﻠﺔُ ﺗﺪﱠﺧِﺮُ ﻗُﻮﺗﻬﺎ ﻣ ﻦ ﺍﻟ ﺼﻴﻒِ ﻟﻠ ﺸﺘﺎءِ ؛ ﻷﻧﱠﻬ ﺎ ﻻ ﺗﺨ ﺮﺝُ ﻓ ﻲ ﺍﻟ ﺸﺘﺎءِ ٬ ﻓ ﺈﺫﺍ
ﺧ ﺸﻴﺖْ ﺃﻥْ ﺗﻨﺒ ﺖ ﺍﻟﺤﺒﱠ ﺔُ ٬ ﻛ ﺴﺮﺗْﻬﺎ ﻧ ﺼﻔﻴﻦ ٬ ﻭﺍﻟﺤﻴﱠ ﺔُ ﻓ ﻲ ﺍﻟ ﺼﺤﺮﺍءِ ﺇﺫﺍ ﻟ ﻢ ﺗﺠ ﺪْ
ﻃﻌﺎﻣﺎً ٬ ﻧﺼﺒﺖ ﻧﻔﺴﻬﺎ ﻛﺎﻟﻌﻮﺩِ ٬ ﻓﻴﻘﻊُ ﻋﻠﻴﻬﺎ ﺍﻟﻄﺎﺋﺮُ ﻓﺘﺄﻛﻠﻪُ.
﴿ ﺍﻟﱠﺬِﻱ ﺃَﻋْﻄَﻰ ﻛُﻞﱠ ﺷَﻲْءٍ ﺧَﻠْﻘَﻪُ ﺛُﻢﱠ ﻫَﺪَﻯ: ﴾
ﻗ ﺎﻝ ﻋﺒ ﺪُﺍﻟﺮﺯﺍﻕِ ﺍﻟ ﺼﻨﻌﺎﻧﻲﱡ : ﺳ ﻤﻌﺖُ ﻣﻌﻤ ﺮ ﺑ ﻦ ﺭﺍﺷ ﺪٍ ﺍﻟﺒ ﺼﺮﻱﱠ ﻳﻘ ﻮﻝُ:
ﻃﻠْ ﻊٌ ﻧﱠ ﻀِﻴﺪٌ. ﴾ ﺭﺃﻳﺖُ ﺑﺎﻟﻴﻤﻦِ ﻋﻨﻘﻮﺩ ﻋﻨﺐٍ ٬ ﻭ ْﻗﺮَ ﺑَﻐْﻞٍ ﺗ ﺎﻡﱟ ﴿ . ﻭَﺍﻟﻨﱠﺨْ ﻞَ ﺑَﺎﺳِ ﻘَ ﺎﺕٍ ﱠﻟﻬَ ﺎَ
ﻷﻛُ ﻞِ﴾
ﻋﻠَﻰَ ﺑﻌْﺾٍ ﻓِﻲ ﺍ ُ ﻀﻬَﺎَ ﻛﻞّ ﺍﻷﺷﺠﺎﺭِ ﻭﺍﻟﻨﺒﺎﺗﺎﺕِ ﺗُﺴﻘﻰ ﺑﻤﺎءٍ ﻭﺍﺣﺪٍ ﴿ ﻭَﻧُ َﻔ ﱢ
ﻀﻞَُ ﺑ ْﻌ َ
. ﻭﻟﻠﻨﺒﺎﺗ ﺎﺕِ ﻣﻨﺎﻋ ﺔٌ ﺧﺎﺻﱠ ﺔٌ ٬ ﻓﻤﻨﻬ ﺎ ﺍﻟﻘﻮﻳﱠ ﺔُ ﺑﻨﻔ ﺴﻬِﺎ ٬ ﻭﻣﻨﻬ ﺎ ﺍﻟ ﺸﻮﻛﱠﻴﺔُ ﺍﻟﺘ ﻲ ﺗ ﺪﺍﻓﻊُ
ﺑﺸﻮﻛِﻬﺎ ٬ ﻭﻣﻨﻬﺎ ﺍﻟﺤﺎﻣﻀﺔُ ﺍﻟﻼّﺫِﻋﺔُ.
﴿ ﺍﻟﱠ ﺬِﻱ ﺃَﻋْﻄَﻰ ﻛُﻞﱠ ﺷَﻲْءٍ ﺧَﻠْﻘَﻪُ ﺛُﻢﱠ ﻫَﺪَﻯ: ﴾
ﻻ ﲢﺰﻥ
216
ﻗﺎﻝ ﻛﻤﺎﻝُ ﺍﻟﺪﻳﻦ ﺍﻷُﺩﻓﻮﻱﱡ ﺍﻟﻤِﺼْﺮﻱﱡ ﻓﻲ ﻛﺘﺎﺑِﻪ ) ﺍﻟﻄﺎﻟﻊ ﺍﻟ ﺴﻌﻴﺪ ﺍﻟﺠ ﺎﻣﻊ ﻧﺠﺒ ﺎء
ﺃﻧﺒ ﺎء ﺍﻟ ﺼﻌﻴﺪ » : ( ﺭﺃﻳ ﺖ ﻗﻄ ﻒ ﻋﻨ ﺐٍ ٬ ﺟ ﺎءﺕْ ﺯﻧُﺘ ﻪ ﺛﻤﺎﻧﻴ ﺔُ ﺃﺭﻃ ﺎﻝٍ ﺑ ﺎﻟﻠّﻴﺜﻲﱢ٬
ﻭ ُﻭﺯِﻧﺖْ ﺣﱠﺒﺔُ ﻋﻨﺐٍ ٬ ﺟﺎءﺕْ ﺯﻧﺘُﻬﺎ ﻋﺸﺮﺓُ ﺩﺭﺍﻫﻢ ٬ ﻭﺫﻟﻚ ﺑ ﺄُﺩﻓﻮ ﺑﻠﺪِﻧﺎ. «
﴿ ﺍﻟﱠﺬِﻱ ﺃَﻋْﻄَﻰ ﻛُﻞﱠ ﺷَﻲْءٍ ﺧَﻠْﻘَﻪُ ﺛُﻢﱠ ﻫَﺪَﻯ: ﴾
ﻭﻗﺪ ﺫﻛﺮ ﻋﻠﻤﺎءُ ﺍﻟﻔﻠﻚِ ﺃﻥﱠ ﺍﻟﻜﻮﻥ ﻻ ﻳﺰﺍﻝُ ﻳﺘﱠﺴﻊُ ﺷﻴﺌﺎً ﻓﺸﻴﺌﺎً ﻛﻤﺎ ﺗﺘﱠ ﺴﻊ ﺍﻟﺒﺎﻟﻮﻧ ﺔُ
﴿ : ﻭَﺍﻟﺴﱠﻤَﺎءَ ﺑﻨَ ْﻴﻨَﺎﻫَﺎِ ﺑَﺄﻳْﺪٍ ﻭَِﺇﻧﱠﺎ ﻟَﻤُﻮﺳِ ﻌُﻮﻥَ . ﴾ ﻭﺫﻛ ﺮﻭﺍ ﺃﻥﱠ ﺍﻷﺭﺽ ﺍﻟﻴﺎﺑ ﺴﺔ ﺗ ﻨﻘﺺُ٬
ﻭﺃ ﻥﱠ ﺍﻟﻤﺤﻴﻄﺎﺕ ﺗﺘﱠﺴﻊَُ ﴿ ٬ ﺃ َﻭَﻟﻢْ ﻳَ َﺮﻭْﺍْ ﺃَﻧﱠﺎَ ﻧ ْﺄﺗِﻲ ﺍﻷَﺭْﺽَ ﻧَﻨﻘُﺼُﻬَﺎِ ﻣﻦْ ﺃَﻃْﺮَﺍ ِﻓﻬَﺎ. ﴾
﴿ ﺍﻟﱠﺬِﻱ ﺃَﻋْﻄَﻰ ﻛُﻞﱠ ﺷَﻲْءٍ ﺧَﻠْﻘَﻪُ ﺛُﻢﱠ ﻫَﺪَﻯ: ﴾
ﺟﺎء ﻓﻲ ﻣﺠﻠﺔِ ) ﺍﻟﻔﻴﺼﻞ ( ﻋﺪﺩ 62 ﺳﻨﺔ 1402 ﻫ ـ ﺹ 112 ﺻ ﻮﺭﺓٌ ﻟﺜﻤ ﺮﺓِ
ﻛﺮﻧﺐٍ ) ﻣﻠﻔﻮﻑ ( ﻭﺯﻧ ﺖ 22 ﻛﻴﻠ ﻮ ﻏﺮﺍﻣ ﺎً ٬ ﻭﺑ ﻠ ﻎ ﻗﻄﺮُﻫ ﺎ ﻣﺘ ﺮﺍً ﻭﺍﺣ ﺪﺍً ٬ ﻭﺻ ﻮﺭﺓٌ
ﻟﺒﺼﻠﺔٍ ﻳﺎﺑﺴﺔٍ ﻭﺍﺣﺪﺓ ٬ ﻭﺯﻧﺖ 3 , 2 ﻛﻴﻠﻮ ﻏﺮﺍﻣﺎً ٬ ﻭﺑﻠﻎ ﻗﻄﺮﻫﺎ 30 ﺳﻢ.
ﻭﺫﻛﺮﺕِ ﺍﻟﻤﺠﻠﺔُ ﻋﻘِﺐ ﺫﻟﻚ ٬ ﺃﻥﱠ ﺛﻤﺮﺓ ﺑﻨﺪﻭﺭﺓٍ ) ﻃﻤﺎﻃﻢ ( ﻭﺍﺣﺪﺓٍ ﺑﻠ ﻎ ﻣﺤﻴﻄُﻬ ﺎ
ﻏﻴْ ﺮَ ﺍﻟﻌﺎﺩﻳ ﺔِ ٬ ﻧﺒﺘ ﺖْ ﻓ ﻲ ﺃﺭﺽِ ﺍﻟﻤُ ﺰﺍﺭِﻉِ
ﺃﻛﺜ ﺮ ﻣ ﻦْ 60 ﺳ ﻢ ٬ ﻭﺃﻥﱠ ﻫ ﺬﻩ ﺍﻷﺷ ﻴﺎءَ
ﺍﻟﻤﻜﺴﻴﻜﻲ ) ﺟﻮﺯﻳﻪ ﻛﺎﺭﻣﻦ ( ﺫﻱ ﺍﻟﺨﺒﺮﺓِ ﺍﻟﻄﻮﻳﻠﺔِ ﻓﻲ ﺍﻟﺰﺭﺍﻋ ﺔِ ﻭﺍﻟﻌﻨﺎﻳ ﺔِ ﺑ ﺎﻷﺭﺽِ
٬ ﻣﻤﺎ ﺟﻌَﻠﻪُ ﺍﻟﻤﺰﺍﺭﻉ ﺍﻷﻭﱠﻝ ﻓﻲ ﺍﻟﻤﻜﺴﻴﻚِ.
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ﻳﺎ ﺍﷲ ﻳﺎ ﺍﷲ
ُ ﴿ ﻗﻞِ ﺍﻟﻠّﻪُُ ﻳﻨَﺠﱢﻴﻜُﻢ ﱢﻣ ْﻨﻬَﺎ ﻭَﻣِﻦُ ﻛﻞﱢ ﻛَﺮْﺏٍ. ﴾
ﻋﺒْﺪَﻩُ. ﴾
َ ﴿ ﺃَﻟﻴْﺲَ ﺍﻟﻠﱠﻪُِ ﺑﻜَﺎﻑٍَ
ﻇﻠُﻤَﺎﺕِ ﺍ ْﻟﺒَﺮﱢ ﻭَﺍ ْﻟﺒَﺤْﺮِ. ﴾ ُ ﴿ ﻗﻞْ ﻣَﻦُ ﻳﻨَﺠﱢﻴﻜُﻢ ﻣﱢﻦُ
ﻀ ِﻌﻔُﻮﺍ ﻓِﻲ ﺍ ْﻟﺄَﺭْﺽِ . ﴾ ﻋﻠَﻰ ﺍﻟﱠﺬِﻳﻦَ ﺍﺳْﺘُ ْ َ ﴿ ﻭﻧُﺮِﻳﺪُ ﺃَﻥ ﻧﱠ ُﻤﻦﱠَ
ﻋَﻠﻴْﻪِ ﻭَﻫَﺪَﻯ. ﴾ ﺟﺘَﺒَﺎﻩَُ ﺭﺑﱡﻪَُ ﻓﺘَﺎﺏََ ﻭﻗﺎﻝ ﻋﻦْ ﺁﺩﻡُ ﴿ : ﺛﻢﱠ ﺍ ْ
َ ﺍ ْﻟﻜَﺮْﺏِ ﺍ ْﻟﻌَﻈِﻴﻢِ . ﴾
ﺠﻴْﻨَﺎﻩُ ﻭَﺃَ ْﻫﻠَﻪُِ ﻣﻦ ﻭﻧﻮﺡٍَ ﴿ : ﻭﻧَ ﱠ
ﻋﻠَﻰ ﺇِﺑْﺮَﺍﻫِﻴﻢَ . ﴾ ﻭﺇﺑﺮﺍﻫﻴﻢُ ﴿ : ﻗﻠْﻨَﺎ ﻳَﺎ ﻧَﺎﺭُ ﻛُﻮﻧِﻲ ﺑَﺮْﺩﺍً ﻭَ َ
ﺳﻠَﺎﻣﺎًَ
ﻭ ﻳﻌﻘﻮﺏ ﴿ : ﻋَﺴَﻰ ﺍﻟﻠّﻪُ ﺃَﻥَ ﻳ ْﺄ ِﺗﻴَﻨِﻲِ ﺑ ِﻬﻢْ ﺟَﻤِﻴﻌﺎً. ﴾
ﺴﻦَ ﺑَﻲ ﺇِﺫْ ﺃَﺧْﺮَﺟَﻨِﻲ ﻣِﻦَ ﺍﻟﺴﱢﺠْﻦِ ﻭَﺟَﺎءِ ﺑﻜُﻢ ﱢﻣﻦَ ﺍ ْﻟﺒَ ْﺪﻭِ. ﴾ ﻭ ﻳﻮﺳﻒ ﴿ : ﻭَﻗَﺪْ ﺃَﺣْ َ
ﻭ ﺩﺍﻭﺩَ ﴿ : ﻓﻐَﻔَﺮْﻧَﺎ ﻟَﻪَُ ﺫِﻟﻚَ ﻭَﺇِﻥﱠ ﻟَﻪُ ﻋِﻨ َﺪﻧَﺎ ﻟَ ُﺰ ْﻟﻔَﻰ ﻭَﺣُﺴْﻦَ ﻣَﺂﺏٍ. ﴾
ﺸ ْﻔﻨَﺎ ﻣَﺎ ﺑِﻪِ ﻣِﻦ ﺿُﺮﱟ. ﴾ ﻭﺃﻳﻮﺏَ ﴿ : ﻓﻜَ َ
ﻻ ﲢﺰﻥ
217
ﺠ ْﻴﻨَﺎﻩُِ ﻣﻦَ ﺍﻟْ َﻐﻢﱢ. ﴾
ﻭﻳﻮﻧﺲَ ﴿ : ﻭﻧَ ﱠ
ﺠﻴْﻨَﺎﻙَ ﻣِﻦَ ﺍ ْﻟ َﻐﻢﱢ. ﴾ ﻭﻣﻮﺳﻰَ ﴿ : ﻓﻨَ ﱠ
ﻭﻣﺤﻤﺪ ﴿ : ﺇِﻻﱠ ﺗَﻨ ﺼُﺮُﻭﻩَُ ﻓﻘَ ﺪْ ﻧَ ﺼَﺮَﻩُ ﺍﻟﻠّ ﻪُ َ ﴿ ٬ ﴾ ﺃﻟَ ﻢْ ﻳَﺠِ ﺪْﻙََ ﻳﺘِﻴﻤ ﺎً ﻓَ ﺂﻭَﻯ{ 6 }
َ ﻭﻭَﺟَ َﺪﻙَ ﺿَﺎّﻟﺎًَ ﻓﻬَﺪَﻯ { 7 } ﻭَﻭَﺟَ َﺪﻙَ ﻋَﺎ ِﺋﻼًَ ﻓﺄَﻏْﻨَﻰ. ﴾
ﺷﺄْﻥٍ: ﴾
﴿ ﻛُﻞﱠ ﻳَﻮْﻡٍ ﻫُﻮَ ﻓِﻲَ
ﻗﺎﻝ ﺑﻌﻀُﻬﻢ : ﻳﻐﻔﺮُ ﺫﻧﺒﺎً ٬ ﻭﻳﻜﺸﻒُ ﻛﺮْﺑﺎً ٬ ﻭﻳﺮﻓﻊ ﺃﻗﻮﺍﻣﺎً ٬ ﻭﻳﻀﻊُ ﺁﺧﺮﻳﻦ.
ﻗ ﺪ ﺁﺫﻥ ﺻُ ﺒْﺤُﻚِ ﺑ ﺎﻟَﺒﻠَﺞِ ﺍﺷْ ﺘﺪﱢﻱ ﺃﺯﻣ ﺔُ ﺗﻨْﻔﺮِﺟ ﻲ
ﺳﺤﺎﺑﺔ ﺛﻢﱠ ﺗﻨﻘﺸﻊَ ﴿ : ﻟﻴْﺲَ ﻟَﻬَﺎ ﻣِﻦ ﺩُﻭﻥِ ﺍﻟﻠﱠﻪِ ﻛَﺎ ِ
ﺷﻔَﺔٌ﴾
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ﻻ ﺗﺤﺰﻥْ ٬ ﻓﺈﻥﱠ ﺍﻷﻳﺎﻡ ﺩُﻭَﻝٌ
ﺳَﺠَﻦَ ﺍﺑﻦُ ﺍﻟﺰﺑﻴﺮ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﻨﻔﱠﻴﺔِ ﻓﻲ ﺳﺠﻦِ ) ﻋﺎﺭﻡٍ ( ﺑﻤﻜﺔ ٬ ﻓﻘﺎﻝُ ﻛﺜﱢﺮ ﻋﺰﺓ
:
ﻭﻣ ﺎ ﺷ ﺪﱠﺓُ ﺍﻟ ﺪﱡﻧﻴﺎ ﺑ ﻀﺮْﺑ ِﺔ ﻭﻣ ﺎ ﺭﻭﻧ ﻖُ ﺍﻟ ﺪﱡﻧﻴﺎ ﺑﺒ ﺎﻕٍ
ُ ﺼ ِﺒﺢُ ﻣ ﺎ ﻻﻗﻴﺘُ ﻪُ ﺣﻠ ﻢ ﻻﻳﺯِﻡِ
ﻭ ﻮﻑ ﺎ
ﻷﻫﻠﻬ
ﻟﻬ ﺬﺍ ﻭﻫ ﺬﺍ ﻣُ ﺪﱠﺓٌ ﺳ
ُ ﺍﻟﺤﻨﻔﻴﺔ ﻭﻚِﺳِ ْ
ﺠﻦُ ﻋ ﺎﺭﻡِ ﺣﺎﻟ
ﺗﻨﻘ ﻀﻲٍ ٬ﻓﺈﺫﺍ ﺍﺑﻦُ ﺍﻟﺰﺑﻴﺮِ ﻭﺍﺑﻦ
ﻭﺗﺄﻣﱠﻠﺖُ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﺤﺪﺙ ﺑﻘﺮﻭﻥ
ﻛﺤﻠﻢِ ﺣﺎﻟﻢٍَ ﴿ : ﻫﻞْ ﺗُﺤِﺲﱡِ ﻣ ْﻨﻬُﻢ ﻣﱢﻦْ ﺃَﺣَﺪٍ ﺃَﻭْ ﺗَﺴْﻤَﻊَُ ﻟ ُﻬﻢِْ ﺭﻛْﺰﺍً. ﴾
ﻣﺎﺕ ﺍﻟﻈﺎﻟﻢُ ﻭﺍﻟﻤﻈﻠﻮﻡُ ﻭﺍﻟﺤﺎﺑﺲُ ﻭﺍﻟﻤﺤﺒﻮﺱُ.
ﻛﻞﱡ ﺑﻄﱠﺎﺡٍ ﻣِﻦ ﺍﻟﻨﺎﺱِ ﻟﻪ ﻳﻮﻡٌ ﺑﻄﻮﺡٌ.
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﴿ ﻫَﺬَﺍﻥِ ﺧَﺼْﻤَﺎﻥِ ﺍﺧْﺘَﺼَﻤُﻮﺍ ﻓِﻲ ﺭَﺑﱢﻬِﻢْ﴾
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﻟﺘُﺆ ﱡﺩﻥﱠ ﺍﻟﺤﻘﻮﻕ ﺇﻟﻰ ﺃﻫﻠﻬِ ﺎ ﺣﺘﻰ ﻳُﻘ ﺎﺩ ﻟﻠ ﺸﺎﺓِ ﺍﻟﺠﻠْﺤ ﺎءِ ﻣ ﻦ
ﺍﻟﻘﺮْﻧﺎءِ((
ﻳ ﻮﻡ ﺍﻟﻘﻴﺎﻣ ﺔِ ﻭﺍﻟ ﺴﱠﻤﺎءُ ﻣﺜﱢ ﻞْ ﺃﻧﻔْ ﺴِﻚ ﺃﻳﱡﻬ ﺎ
ْ ﻋﻠﻴ ﻪِﺭُ
ﺗﻤ ﻮ
ﻛﻴ ﻒ ﺍﻟ ﺬﻱ ﻣ ﺮﱠﺕ ﺮﻭﻑُﺭُ ﺍﻟﻤﻐ
ٍ ﻳﺨ ﺎ ﻫ ﺬﺍ ﺑ ﻼ ﺫﻧ ﺐ
ُ ﺩﻫُُ ﻮﺭُ
*********************************** ﻟِﻬ ْﻮﻟِ ﻪِ
ﻻ ﺗﺤﺰﻥْ ٬ ﻓﻴُﺴﺮﱠ ﻋﺪﻭﱡﻙ
ﻻ ﲢﺰﻥ
218
ﺇﻥﱠ ﺣﺰﻧﻚ ﻳُﻔْ ﺮﺡُ ﺧﺼﻤﻚ ٬ ﻭﻟﺬﻟﻚ ﻛﺎﻥ ﻣﻦْ ﺃﺻ ﻮﻝِ ﺍﻟﻤﻠﱠ ﺔِ ﺇﺭﻏ ﺎﻡُ ﺃﻋ ﺪﺍﺋِﻬﺎ﴿ :
ﺗُﺮْﻫِﺒُﻮﻥَ ﺑِﻪِ ﻋَ ْﺪﻭﱠ ﺍﻟﻠّﻪَِ ﻭﻋَ ُﺪ ﱠﻭﻛُﻢْ. ﴾
ﻭﻗﻮﻟُﻪ r ﻷﺑﻲ ﺩُﺟﺎﻧﺔ ٬ ﻭﻫﻮ ﻳﺨﻄﺮُ ﻓﻲ ﺍﻟﺼﻔﻮﻑِ ﻣﺘﺒﺨﺘﺮﺍً ﻓﻲ ﺃُﺣً ﺪ )) : ﺇﻧﻬ ﺎ
ﻟﻤﺸﻴﺔٌ ﻳﺒﻐﻀُﻬﺎ ﺍﷲُ ﺇﻻ ﻓﻲ ﻫﺬﺍ ﺍﻟﻤﻮﻃﻦِ . (( ﻭﺃﻣﺮ ﺃﺻﺤﺎﺑﻪُ ﺑﺎﻟﺮﱠﻣﻞ ﺣَﻮْﻝَ ﺍ ﻟﺒﻴ ﺖِ٬
ﻟﻴُﻈﻬﺮﻭﺍ ﻗﻮﺗﻬﻢ ﻟﻠﻤﺸﺮﻛﻴﻦ.
ﺇﻥﱠ ﺃﻋﺪﺍء ﺍﻟﺤﻖﱢ ﻭﺧﺼﻮﻡ ﺍﻟﻔﻀﻴﻠﺔِ ﺳﻮﻑ ﻳﺘﻘﻄﱠﻌﻮﻥ ﺣﺴﺮﺓً ﺇﺫﺍ ﻋﻠﻤُﻮﺍ ﺑﺴﻌﺎﺗِﻨﺎ
ﺴﺆْ ُﻫﻢْ ﴿ ٬ ﴾ ﻭَﺩﱡﻭﺍْ ﺴﻨَﺔٌ ﺗَُ ﺼ ْﺒﻚَ ﺣَ َ ﻈﻜُﻢْ ﴿ ٬ ﴾ ﺇِﻥُ ﺗ ِ
ﻭﻓﺮﺣِﻨﺎ ﻭﺳﺮﻭﺭِﻧﺎُ ﴿ ٬ ﻗﻞْ ﻣُﻮﺗُﻮﺍِْ ﺑ َﻐﻴْ ِ
ﻋ ِﻨ ﱡﺘﻢْ. ﴾
ﻣَﺎَ
ﻗ ﺪ ﺗﻤﻨﱠ ﻰ ﻟ ﻲ ﺷ ﺮﺍً ﻟ ﻢ ﺭُﺏﱠ ﻣ ﻦْ ﺃﻧ ﻀﺠﺖُ ﻳﻮﻣ ﺎً
ﻳُﻄ ﻊْ ْﺒ ﻪُ
ﻭﻗﺎﻝ ﺁﺧﺮ: ﻗﻠ
ﺃﻧﱢ ﻲ ﻟﺮﻳْ ﺐِ ﺍﻟ ﺪﱠﻫﺮِ ﻻ ﻭﺗﺠﻠﱡ ﺪﻱ ﻟﻠ ﺸﱠﺎﻣﺘﻴﻦ ﺃُﺭﻳِﻬ ﻢُ
ْ ﻀﻊُ
ُﻭﺍﻌً ﻭﻻ ﺣﺎﺳِﺪﺍً. (( ﺃﺗﻀ
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﺍﻟﻠﻬﻢّ ﻻ ﺗُﺸﻤِﺖْ ﺑﻲ ﻋﺪ
ﻭﻓﻴﻪ )) : ﻭﻧﻌﻮﺫُ ﺑﻚ ﻣﻦْ ﺷﻤﺎﺗِﺔِ ﺍﻷﻋﺪﺍءِ. ((
ﻭﺗﻬ ﻮﻥُ ﻏﻴ ﺮ ﺷ ﻤﺎﺗﺔِ ﻛُﻞﱡ ﺍﻟﻤﺼﺎﺋﺐِ ﻗﺪ ﺗ ُﻤﺮﱡ ﻋﻠﻰ
ِ ٬ ﻭﻳﺘﺠﻠﱠ ﺪُﻭﻥ ﺐ ﺪﺍءِ
ﺍﻷﻋ
ﺎﻧﻮﺍ ﻳﺘﺒ ﺴﱠﻤﻮﻥ ﻓ ﻲ ﺍﻟﺤ ﻮﺍﺩِﺙِ ٬ ﻭﻳ ﺼﺒﺮﻭﻥ ﻟﻠﻤ ﺼﺎﺋ ﻭﻛ ﺍﻟﻔﺘﻰ
ﻟﻠﺨﻄﻮﺏِ ٬ ﻹﺭﻏﺎﻡُِ ﺃﻧُﻮﻑِ ﺍﻟﺸّﺎ ِﻣﺘِﻴﻦ ٬ ﻭﺇﺩﺧﺎﻝِ ﺍﻟﻐﻴْﻆ ﻓ ﻲ ﻗﻠ ﻮﺏِ ﺍﻟﺤﺎﺳ ﺪﻳﻦ ﴿ : ﻓَﻤَ ﺎ
ﺳ َﺘﻜَﺎﻧُ ﻮﺍْ. ﴾ ﺿﻌُﻔُﻮﺍْ ﻭَﻣَﺎ ﺍ ْ ﺳﺒِﻴﻞِ ﺍﻟﻠّﻪِ ﻭَﻣَﺎَ ﻭَ َﻫﻨُﻮﺍْ ﻟِﻤَﺎَ ﺃﺻَﺎ َﺑ ُﻬﻢْ ﻓِﻲَ
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ﺗﻔﺎﺅﻝٌ ﻭﺗﺸﺎﺅﻡٌ
َ ﴿ ﻓﺄَﻣﱠﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍْ ﻓَﺰَﺍﺩَ ْﺗ ُﻬﻢْ ﺇِﻳﻤَﺎﻧﺎً ﻭَ ُﻫﻢْ ﻳَﺴْ َﺘﺒْﺸِﺮُﻭﻥَ { 124 } ﻭَﺃَﻣﱠﺎ ﺍﻟﱠﺬِﻳﻦَ ﻓِ ﻲ
ﺴ ِﻬﻢْ ﻭَﻣَﺎﺗُﻮﺍْ ﻭَ ُﻫﻢْ ﻛَﺎﻓِﺮُﻭﻥَ. ﴾ ُ ﻗﻠُﻮ ِﺑﻬِﻢ ﻣﱠﺮَﺽٌ ﻓَﺰَﺍﺩَ ْﺗ ُﻬﻢْ ﺭِﺟْﺴﺎًِ ﺇﻟَﻰ ﺭِﺟْ ِ
ﻛﺜﻴﺮٌ ﻣﻦ ﺍﻷﺧﻴﺎﺭِ ﺗﻔﺎءﻟﻮﺍ ﺑﺎﻷﻣﺮِ ﺍﻟﺸّﺎﻕﱢ ﺍﻟﻌﺴﻴﺮ ٬ ﻭﺭﺃﻭْﺍ ﻓﻲ ﺫﻟﻚ ﺧﻴْ ﺮﺍً ﻋﻠ ﻰ
ﺤﺒﱡ ﻮﺍْ ﺷَ ﻴْﺌﺎً
ﺷﻴْﺌﺎً ﻭَ ُﻫﻮَ ﺧَﻴْ ﺮٌ ﱠﻟﻜُ ﻢْ ﻭَﻋَ ﺴَﻰ ﺃَﻥ ﺗُ ِ ﺍﻟﻤﻨﻬﺞٍ ﺍﻟﺤﻖﱢ ﴿ : ﻭَﻋَﺴَﻰ ﺃَﻥ ﺗَﻜْﺮَﻫُﻮﺍَْ
ﻭَ ُﻫﻮَ ﺷَﺮﱞ ﱠﻟ ُﻜﻢْ . ﴾
ﻓﻬﺬﺍ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍءِ ﻳﻘﻮﻝُ : ﺃُﺣﺐﱡ ﺛﻼﺛﺎً ﻳﻜﺮﻫُﻬ ﺎ ﺍﻟﻨ ﺎﺱُ : ﺃﺣ ﺐﱡ ﺍﻟﻔَﻘْ ﺮَ ﻭﺍﻟﻤ ﺮَﺽَ
ﻭﺍﻟﻤﻮْﺕَ ٬ ﻷﻥﱠ ﺍﻟﻔﻘﺮَ ﻣﺴﻜﻨﺔٌ ٬ ﻭﺍﻟﻤﺮﺽَ ﻛﻔﱠﺮﺓٌ ٬ ﻭﺍﻟﻤﻮﺕ ﻟﻘﺎءٌ ﺑﺎﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ.
ﻭﻟﻜﻦﱠ ﺍﻵﺧﺮَ ﻳﻜﺮﻩُ ﺍﻟﻔﻘﺮ ﻭﻳﺬُﻣﱡﻪ ٬ ﻭﻳُﺨﺒﺮُ ﺃﻥﱠ ﺍﻟﻜﻼﺏ ﺣﺘﻰ ﻫﻲ ﺗﻜﺮﻩُ ﺍﻟﻔﻘﻴﺮ:
ﻫ ﺮﱠﺕْ ﻋﻠﻴ ﻪِ ﻭﻛ ﺸﺮﱠﺕْ ﺇﺫﺍ ﺭﺃﺕْ ﻳﻮﻣ ﺎً ﻓﻘﻴ ﺮﺍً
ُﻬﻢ ﻓﻘﺎﻝ :ﺃﻧﻴﺎ ﺑﻬ ﺎ
ُﻌ ﺪﻣﺎً
ﻭﺍﻟ ﺤُﻣﻤﱠﻰ ﺭﺣﱠﺐ ﺑﻬﺎ ﺑﻌﻀ
ﻻ ﲢﺰﻥ
219
ﻓ ﺴﺄﻟﺘُﻬﺎ ﺑ ﺎﷲِ ﺃﻥ ﻻ ﺗُ ْﻘﻠِﻌِ ﻲ ﺯﺍﺭﺕْ ﻣﻜﻔﱢ ﺮﺓُ ﺍﻟ ﺬﻧﻮ ِ
ﺏ
ﺳ ﺮﻳﻌﺔً
ﻟﻜﻦّ ﺍﻟﻤﺘﻨﺒﻲ ﻳﻘﻮﻝُ ﻋﻨﻬﺎ:
ﻓﻌﺎﻓﺘْﻬ ﺎ ﻭﺑﺎﺗ ﺖْ ﻓ ﻲ ﺑ ﺬﻟﺖُ ﻟﻬ ﺎ ﺍﻟﻤﻄ ﺎﺭﻑ
ِﻈ ﺎﻣﻲ
ِ ﺍﻟ ﺴﺠﻦِ: ﻋ ﴿ ﺍﻟ ﺴﱢﺠْﻦُ ﺃَﺣَ ﺐﱡِ ﺇﻟَ ﻲﱠ ﻣِﻤ
ﱠ ﺎ ﻳَْ ﺪﻋُﻮ َﻧﻨِﻲ ﺸﺎﻳﺎ ﻭﺍﻟﺤ
ُ ﻋﻦ ﻭﻗﺎﻝ ﻳﻮﺳُﻒُ ﻋﻠﻴﻪِ ﺍﻟﺴﻼﻡ
ﺇَِﻟﻴْﻪِ. ﴾
ﻭﻋﻠﻲﱡ ﺑﻦُ ﺍﻟﺠﻬﻢ ﻳﻘﻮﻝُ ﻋﻦِ ﺍﻟﺤ ْﺒﺲِ ﺃﻳﻀﺎً:
ﺣﺒ ﺴْﻲ ﻭﺃﻱﱡ ﻣﻬﻨﱠ ﺪٍ ﻻ ﻳُﻐْﻤ ﺪُ ﺣﺒِ ﺴْﺖ ﻓﻘﻠ ﺖُ ﻟ ﻴﺲ ﻗ ﺎﻟﻮﺍُ
ﺑ ﻀﺎﺋﺮﻱ
ٍ ﺍﻟﻜﺎﺗﺐ ﻳﻘﻮﻝُ: ﻭﻟﻜﻦّ ﻋﻠﻲﱠ ﺑﻦ ﻣﺤﻤﺪ
ﺃﻧْﺤ ﻰ ﻋﻠ ﻲﱠ ﺑ ﻪ ﺍﻟﺰﻣ ﺎ ُ
ﻥ ﻗ ﺎﻟﻮﺍ ﺣُﺒ ﺴﺖ ﻓﻘﻠ ﺖُ ﺧﻄْ ﺐٌ
ﺕﺪُِ ٬ ﺣﺒﻴ ﺐٌ ْﺻ
ﺍﻟ ﺎُﻤﺫﺮٌ ﻳﻘ ﻮﻝُ : ﻣﺮﺣﺒ ﺎً ﺑ ﺎﻟﻤﻮ ﻮﺍ ﺑ ﻪِ ٬ ﻓﻤﻌ ِ ﺪٌ
ﻭﺍﻟﻤﻜ ﻮﺕُ ﺃﺣﺒﱠ ﻪ ﻛﺜﻴ ﺮٌ ﻭﺭﺣﱠﺒ ﻧ
ﺟﺎء ﻋﻠﻰ ﻓﺎﻗﺔٍ ٬ ﺃﻓﻠﺢ ﻣﻦْ ﻧﺪﻡ.
ﻭﻳﻘﻮﻝُ ﻓﻲ ﺫﻟﻚ ﺍﻟﺤُﺼﻴُﻦ ﺑﻦُ ﺍﻟﺤﻤﺎﻡِ:
ﻟﻨﻔ ﺴﻲ ﺣﻴ ﺎﺓً ﻣﺜْ ﻞ ﺃﻥ ﺗﺄﺧﱠﺮﺕُ ﺃﺳ ﺘﺒﻘﻲ ﺍﻟﺤﻴ ﺎﺓ ﻓﻠ ﻢْ
ﺃﺗﻘ ﺪﱠﻣَﺎ
ِ ﺕﺪِْ ﺇﺫﺍ ﺍﻟﻤﻮﺕُ ﻧﺰﻝْ.
ﻭﻳﻘﻮ ﺃﻝﺟُ ﺍﻵﺧﺮُ : ﻻ ﺑﺄﺱ ﺑﺎﻟﻤﻮ
ﻭﻟﻜﻦﱠ ﺍﻵﺧﺮﻳﻦ ﺗﺬﻣﱠﺮُﻭﺍ ﻣﻦ ﺍﻟﻤﻮﺕِ ﻭﺳﺒﱡﻮﻩ ﻭﻓﺮﱡﻭﺍ ﻣﻨﻪُ.
ﻓﺎﻟﻴﻬﻮﺩُ ﺃﺣ ﺮﺹُ ﺍﻟﻨ ﺎﺱِ ﻋﻠ ﻰ ﺣﻴ ﺎﺓٍ ٬ ﻗ ﺎﻝ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻋ ﻨﻬﻢْ ﴿ : ﻗُ ﻞِْ ﺇﻥﱠ
ﺍﻟْ َﻤﻮْﺕَ ﺍﻟﱠﺬِﻱَ ﺗﻔِﺮﱡﻭﻥَِ ﻣﻨْﻪَُ ﻓﺈِﻧﱠﻪُُ ﻣﻠَﺎﻗِﻴ ُﻜﻢْ. ﴾
ﻭﻗﺎﻝ ﺑﻌﻀُﻬﻢ:
ﺬﺍ ﺍﻟ ﺮﺃﺱِ
ﻭﻣ ﺎﻟﻲ ﺑﻌ ﺪ ﻫ ﻭﻣ ﺎﻟﻲ ﺑﻌ ﺪ ﻫ ﺬﺍ ﺍﻟﻌ ﻴﺶِ
ﺱُﺭِ ﺍﻟ ﺸﺮﻓﺎءِ ﴿ : ﻓَﻤِْ ﻨﻬُﻢ ﻣﱠ ﻦ ﻗَ ﻀَﻰ ﺭﺃ
ٌ ﻋﻨﺪ ﺍﻷﺑ ﺮﺍ ﺶٌ ٌ ﻋ ﻴﺬْﺑﺔ
ﻋ
ﻭﺍﻟﻘﺘﻞُ ﻓﻲ ﺳﺒﻴﻞ ﺍﷲِ ﺃﻣﻨﻴﺔ
ﻧَﺤْﺒَﻪُ ﻭَﻣِ ْﻨﻬُﻢ ﻣﱠﻦ ﻳَﻨﺘَﻈِﺮُ. ﴾
ﻭﺍﺑﻦُ ﺭﻭﺍﺣﺔ ﻳﻨﺸﺪُ:
ﻭﻃﻌﻨ ﺔً ﺫﺍﺕ ﻓ ﺰﻉٍ ﺗﻘ ﺬِﻑُ ﻟﻜﻨﱠﻨ ﻲ ﺃﺳ ﺄﻝُ ﺍﻟ ﺮﺣﻤﻦَ
ﺍﻟﺰﱠﺑ ﺪﺍ ﻣﻐﻔ ﺮﺓً
ﻄﺮِﻣﱠﺎﺡ: ﻭﻳﻘﻮﻝُ ﺍﺑﻦُ ﺍﻟ ﱢ
ﺴﻦِ ﺟﻊَ ﻳﻌﻠ ﻮ ﺑﺤُْ ﻋﻠ ﻰ ﺷ ﺮْ َ ﺃﻳ ﺎ ﺭﺏﱠ ﻻ ﺗﺠﻌ ﻞْ ﻭﻓ ﺎﺗِﻲ ﺇﻥْ
ﻑِ ﺍﻟﻤﻄ ﺎﺭِ
ِ ﻦ ﺍﻷﺭﺽ ﻳُﺼﺎﺑﻮﻥ ﻓﻲ ﻓﺞﱟ ﻣ ﺖْ
ً ﻓ ﻲ
ﺃﺗ
ﻭﻟﻜ ﻦْ ﺷ ﻬﻴﺪﺍً ﺛﺎﻭﻳ ﺎ
ﺧ ﺎﺋﻒِ
ﺼﺎﺑﺮﺔٍﱠ ﻣﻨﻪ ٬ ﻳﻘﻮﻝُ ﺟﻤﻴﻞُ ﺑﺜﻴﻨﺔ : ﻋ ﻞَ ﻭﻓ
ﻏﻴﺮ ﺃﻥﱠ ﺑﻌﻀﻬﻢْ ﻛﺮِﻩ ﺍﻟﻘﺘْ
ﻻ ﲢﺰﻥ
220
ﻭﺃﻱﱡ ﺟﻬ ﺎﺩٍ ﻏﻴ ﺮﻫُﻦﱠ ﺃُﺭﻳُ ﺪ ﻳﻘﻮﻟ ﻮﻥ ﺟﺎﻫِ ﺪ ﻳ ﺎ ﺟﻤﻴ ﻞُ
ِ ﺇﻧ ﻲ ﺃﻛ ﺮﻩُ ﺍﻟﻤ ﻮﺕ ﻋﻠ ﻰ ﻓﺮﺍﺷ ﻲ ٬ ﻓﻜﻴ ﻒ ﺃﻃﻠﺒُ ﻪ ﻓ ﻲ ﺑﻐ ﺰﻭﺓٍ
ﻭ ﻗﺎﻝ ﺍﻷﻋﺮﺍﺑﻲﱡ : ﻭﺍﷲ
ﺴ ُﻜﻢُ ﺍﻟْ َﻤﻮْﺕَ ﺇِﻥ ﻛُﻨ ُﺘﻢْ ﺻَﺎﺩِﻗِﻴﻦَ ﴿ ٬ ﴾ ﻗُﻞ ﱠﻟﻮْ ﻛُﻨُ ﺘﻢْ ﻓِ ﻲﻋﻦْ ﺃَﻧﻔُ ِ ﺍﻟﺜﻐﻮﺭِ ُ ﴿ ﻗﻞْ ﻓَﺎﺩْ َﺭﺅُﻭﺍَ
ﺟ ِﻌ ِﻬﻢْ . ﴾ ﺇﻥﱠ ﺍﻟﻮﻗ ﺎﺋﻊ ﻭﺍﺣ ﺪﺓٌ ﻟﻜ ﻦﱠ ﻋﻠَ ْﻴ ِﻬﻢُ ﺍ ْﻟ َﻘﺘْ ﻞُِ ﺇﻟَ ﻰ ﻣَ ﻀَﺎ ِ
ُ ﺑﻴُﻮﺗِ ُﻜﻢَْ ﻟﺒَﺮَﺯَ ﺍﻟﱠﺬِﻳﻦَُ ﻛﺘِﺐََ
ﺍﻟﻨﻔﻮﺱ ﻫﻲ ﺍﻟﺘﻲ ﺗﺨﺘﻠﻒُ.
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ﺃﻳﱡﻬﺎ ﺍﻹﻧﺴﺎﻥ
ﺃﻳﱡﻬﺎ ﺍﻹﻧﺴﺎﻥُ : ﻳﺎ ﻣﻦْ ﻣﻞﱠ ﻣﻦ ﺍﻟﺤﻴﺎﺓِ ٬ ﻭﺳﺌِﻢ ﺍﻟﻌ ﻴﺶ ٬ ﻭﺿ ﺎﻕ ﺫﺭﻋ ﺎً ﺑﺎﻷﻳ ﺎ ِﻡ
ﱠﺓ ٬ ﻭﻳُ ﺴﺮﺍً
ﻭﺫﺍﻕ ﺍﻟﻐُﺼﺺ ٬ ﺃﻥﱠ ﻫﻨﺎﻙ ﻓﺘﺤﺎً ﻣﺒﻴﻨﺎً ٬ ﻭﻧﺼﺮﺍً ﻗﺮﻳﺒﺎً ٬ ﻭﻓﺮﺟﺎً ﺑﻌﺪ ﺷ ﺪ
ﺴﺮٍ. ﺑﻌﺪ ﻋُ ْ
ﺇﻥﱠ ﻫﻨﺎﻙ ﻟُﻄﻔﺎً ﺧﻔﻴّ ﺎً ﻣ ﻦْ ﺑ ﻴﻦِ ﻳ ﺪﻳْﻚ ﻭﻣ ﻦْ ﺧﻠﻘِ ﻚ ٬ ﻭﺇﻥﱠ ﻫﻨ ﺎﻙ ﺃﻣ ﻼً ﻣ ﺸﺮﻗﺎً٬
ﺨِﻠﻒُ ﺍﻟﻠﱠﻪَُ ﻭﻋْ ﺪَﻩُ . ﴾ ﺇﻥ ﻟ ﻀِﻴﻘِﻚ ﻭﻣﺴﺘﻘﺒﻼً ﺣﺎﻓﻼً ٬ ﻭﻭﻋﺪﺍً ﺻﺎﺩﻗﺎً ﴿ ٬ ﻭَﻋْﺪَ ﺍﻟﻠﱠﻪِ ﻟَﺎ ﻳُ ْ
ُ ﻓﺮْﺟﺔً ﻭﻛﺸْﻔﺎً ٬ ﻭﻟﻤﺼﻴﺒﺘِﻚ ﺯﻭﺍﻝٌ ٬ ﻭﺇﻥ ﻫﻨﺎﻙ ﺃﻧﺴﺎً ﻭﺭﻭﺣﺎً ﻭﻧﺪ ﻯً ﻭﻃ ﻼً ﻭﻇ ﻼً﴿ .
ﻋﻨﱠﺎ ﺍﻟْﺤَ َﺰﻥَ. ﴾
ﺍﻟْﺤَﻤْﺪُ ﻟِﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﺃَﺫْﻫَﺐََ
ﺃﻳﱡﻬ ﺎ ﺍﻹﻧ ﺴﺎﻥُ : ﺁﻥَ ﺃﻥْ ﺗُ ﺪﺍﻭﻱ ﺷ ﻜﱠﻚ ﺑ ﺎﻟﻴﻘﻴﻦِ ٬ ﻭﺍﻟﺘ ﻮﺍء ﺿ ﻤﻴﺮِﻙ ﺑ ﺎﻟﺤﻖﱢ٬
ﻭﻋِﻮﺝ ﺍﻷﻓﻜﺎﺭِ ﺑﺎﻟﻬُﺪﻯ ٬ ﻭﺍﺿﻄﺮﺍﺏ ﺍﻟﻤﺴﻴﺮﺓِ ﺑﺎﻟﺮﱡﺷﺪِ.
ﺁﻥ ﺃﻥْ ﺗﻘﺸﻊ ﻋﻨ ﻚ ﻏﻴﺎﻫ ﺐ ﺍﻟﻈ ﻼﻡِ ﺑﻮﺟْ ﻪِ ﺍﻟﻔﺠ ﺮِ ﺍﻟ ﺼﺎﺩﻕِ ٬ ﻭﻣ ﺮﺍﺭﺓِ ﺍﻷﺳ ﻰ
ﺑﺤﻼﻭﺓِ ﺍﻟﺮﱠﺿﺎ ٬ ﻭﺣﻨﺎﺩﺱِ ﺍﻟﻔِﺘﻦ ﺑﻨﻮﺭٍ ﻳﻠﻘﻒُ ﻣﺎ ﻳﺄﻓﻜُﻮﻥ.
ﱠ ﻭﺭﺍء ﺑﻴﺪﺍﺋِﻜﻢْ ﺍﻟﻘﺎﺣﻠِﺔِ ﺃﺭﺿﺎً ﻣﻄﻤﺌﱠﻨﺔً ٬ ﻳﺄﺗﻴﻬ ﺎ ﺭﺯﻗُﻬﺎَ ﺭﻏَﺪﺍً
ﺃﻳﱡﻬﺎ ﺍﻹﻧﺴﺎﻥُ : ﺇﻥ
ﻣﻦْ ﻛﻞﱢ ﻣﻜﺎﻥٍ
ﻭﺇﻥﱠ ﻋﻠﻰ ﺭﺃﺱِ ﺟﺒﻞٍ ﺍﻟﻤﺸﻘﱠﺔ ﻭﺍﻟ ﻀﱠﻨﻰ ﻭﺍﻹﺟﻬﺎﺩ ٬ ﺟﱠﻨﺔً ﺃﺻﺎﺑﻬﺎ ﻭﺍﺑ ﻞٌ ٬ ﻓﻬ ﻲ
ﻣُﻤﺮﻋﺔً ٬ ﻓﺈﻥْ ﻟﻢ ﻳﺼﺒْﻬﺎ ﻭﺍﺑﻞٌ ﻓﻄﻞﱞ ﻣﻦ ﺍﻟﺒُﺸﺮﻯ ﻭﺍﻟﻔﺄﻝِ ﺍﻟﺤﺴﻦِ ٬ ﻭﺍﻷﻣ ﻞِ ﺍﻟﻤﻨ ﺸﻮﺩِ
.
ﻳﺎ ﻣﻦْ ﺃﺻ ﺎﺑﻪ ﺍﻷﺭﻕُ ٬ ﻭﺻ ﺮﺥ ﻓ ﻲ ﻭﺟ ﻪِ ﺍﻟﻠﻴ ﻞِ : ﺃﻻ ﺃﻳﱡﻬ ﺎ ﺍﻟﻠﻴ ﻞ ﺍﻟﻄﻮﻳ ﻞُ ﺃﻻ
ﺸﺮْ ﺑﺎﻟ ﺼﺒﺢِ َ ﴿ ﺃﻟَْ ﻴﺲَ ﺍﻟ ﺼﱡﺒْﺢُِ ﺑﻘَﺮِﻳ ﺐٍ . ﴾ ﺻ ﺒﺢٌ ﻳﻤﻠ ﺆُﻙ ﻧ ﻮﺭﺍً ﻭﺣﺒ ﻮﺭﺍً ﺍﻧْﺠ ﻞِ ٬ ﺃﺑِ
ﻭﺳﺮﻭﺭﺍً.
ﻳ ﺎ ﻣ ﻦْ ﺃﺫ ﻫ ﺐُ ﻟﺒﱠ ﻪ ﺍﻟﻬ ﻢﱡ : ﺭُﻭﻳْ ﺪﻙ ٬ ﻓ ﺈﻥﱠ ﻣ ﻦْ ﺃُﻓُ ﻖِ ﺍﻟﻐﻴ ﺐِ ﻓَﺮَﺟ ﺎً ٬ ﻭﻟ ﻚ ﻣ ﻦْ
ﺍﻟﺴﱡﻨﻦِ ﺍﻟﺜﺎﺑﺘِﺔ ﺍﻟﺼﺎﺩﻗِﺔ ﻓُﺴْﺤﺔً .
ﻻ ﲢﺰﻥ
221
ﻳﺎ ﻣﻦْ ﻣﻸﺕ ﻋﻴﻨﻚ ﺑﺎﻟﺪﻣﻊِ : ﻛﻔْﻜِﻒْ ﺩﻣﻮﻋﻚ ٬ ﻭﺃﺭِﺡْ ﻣُﻘﻠﺘﻴْﻚ ٬ ﺍﻫ ﺪﺃْ ﻓ ﺈﻥﱠ ﻟ ﻚ
ﻣﻦْ ﺧﺎﻟﻖِ ﺍﻟﻮﺟﻮﺩِ ﻭﻻﻳﺔً ٬ ﻭﻋﻠﻴﻚ ﻣﻦْ ﻟﻄﻔﻪِ ﺭﻋﺎﻳﺔً ٬ ﺍﻃﻤﺌﻦﱠ ﺃﻳﱡﻬﺎ ﺍﻟﻌﺒ ﺪُ ٬ ﻓﻘ ﺪْ ﻓُ ﺮﻍ
ﻣﻦ ﺍﻟﻘﻀﺎءِ ٬ ﻭﻭﻗﻊ ﺍﻻﺧﺘﻴ ﺎﺭُ ٬ ﻭﺣَ ﺼَﻞَ ﺍﻟﻠﱡﻄ ﻒُ ٬ ﻭﺫﻫ ﺐ ﻇﻤ ﺄُ ﺍﻟﻤ ﺸ ﱠﻘﺔِ ٬ ﻭﺍﺑﺘﻠﱠ ﺖْ
ﻋﺮﻭﻕُ ﺍﻟﺠﻬﺪِ ٬ ﻭﺛﺒﺖ ﺍﻷﺟﺮُ ﻋﻨﺪ ﻣﻦْ ﻻ ﻳﺨﻴﺐُ ﻟﺪﻳﻪِ ﺍﻟﺴﻌْﻲُ.
ﺍﻃﻤﺌﻦﱠ : ﻓﺈﻧﻚ ﺗﺘﻌﺎﻣﻞُ ﻣﻊ ﻏﺎﻟﺐٍ ﻋﻠﻰ ﺃﻣﺮِﻩِ ٬ ﻟﻄﻴﻒٍ ﺑﻌﺒﺎﺩِﻩ ٬ ﺭﺣ ﻴﻢٍ ﺑﺨْﻠﻘِ ﻪِ٬
ﺣﺴﻦِ ﺍﻟﺼﱡﻨﻊِ ﻓﻲ ﺗﺪﺑﻴﺮِ ﻩِ.
ﺍﻃﻤﺌﻦﱠ : ﻓﺈﻥﱠ ﺍﻟﻌﻮﺍﻗﺐ ﺣﺴﻨﺔٌ ٬ ﻭﺍﻟﻨﺘﺎﺋﺞ ﻣﺮﻳﺤﺔٌ ٬ ﻭﺍﻟﺨﺎﺗﻤﺔ ﻛﺮﻳﻤﺔٌ.
ﻏﻨﱠ ﻰ ٬ ﻭﺑﻌ ﺪ ﺍﻟﻈﱠﻤ ﺄ ﺭِﻱﱞ ٬ ﻭﺑﻌ ﺪ ﺍﻟﻔ ﺮﺍﻕِ ﺍﺟﺘﻤ ﺎﻉٌ ٬ ﻭﺑﻌ ﺪ ﺍﻟﻬﺠْ ﺮ ﺑﻌ ﺪ ﺍﻟﻔﻘ ﺮِِ
ﻭَﺻْﻞٌ ٬ ﻭﺑﻌﺪ ﺍﻻﻧﻘﻄﺎﻉِ ﺍﺗﱢﺼﺎﻝٌ ٬ ﻭﺑﻌ ﺪ ﺍﻟ ﺴﱡﻬﺎﺩِ ﻧ ﻮﻡٌ ﻫ ﺎﺩﺉٌ ﴿ ٬ ﻟَ ﺎ ﺗَ ﺪْﺭِﻱَ ﻟﻌَ ﻞﱠ ﺍﻟﻠﱠ ﻪَ
ﻳُﺤْﺪِﺙُ ﺑَﻌْﺪَ ﺫَﻟِﻚَ ﺃَﻣْﺮﺍً . ﴾
ـ ﻞُ ﻭﻣ ﻞﱠ ﺍﻟﺤ ﺎﺩﻱ ﻭﺣ ﺎﺭ ﻟﻤﻌﺖْ ﻧ ﺎ ُﺭﻫُﻢ ﻭﻗْ ﺪ ﻋ ﺴْ َﻌﺲَ
ﻞُ
ُ ﻋﻴﻨ ﻟِ ﻴ ﻲ ﺍﻟ ﱠﺪ
ـ ﻦِ ﻋﻠﻴ ﻞٌ ﻭﻃ ﺮْﻑ ﻦ ـ ﺍﻟﻠﻴ
ﻓﺘﺄﻣﱠﻠﺘُﻬ ﺎ ﻭﻓِﻜْ ﺮﻱ ﻣ
ﻞُ
ﺮﺍﻡُ ِﻴ
ﻭﻏﺮﺍﻣ ﻲ ﺫﺍﻙ ﺍﻟﻐ ﻛﻠ ﺆﺍ ﺩُ ـ
ْ
ﻭﻓ ﺆﺍﺩﻱ ﺫﺍﻙ ﺍﻟﻔ ﺍﻟﺒﻴ
ﻞُ
ِ ﺳ ﺒﻴِﻴﻞُ
ﺍﻟ ﺪﱠﺧ
ﻟﻠ ُﻤﻠِﻤﱠ ﺎﺕِ ﻫ ﻞ ﺇﻟﻴ ﻪ ﱠ ﻰ
ﻭﺳ ﺄﻟْﻨﺎ ﻋ ﻦ ﺍﻟﻮﻛﻴ ﻞِ ﺍﻟﻤﻌﻨ
ﺃﻛ ﺮﻡ ﺍﻟﻤُﺠِ ﺰﻟِﻴﻦ ﻓ ﺮﺩٌ ؟ ﻰ
ﱠ ﻚِ
ﻓﻮﺟ ﺟﺪْﻧﺎﻩ ﺻ ﺎﺣﺐ ﺍﻟ ُﻤﻠْ ﺍﻟﻤﺮ
ﱠﻨﻰ ﻭﺍﻷﻟ ﻢِ ﻭﺍﻟﻔﻘْ ﺮِ ﺟﻠﻴ ﻞُ
ﻀﻨْﻚِ ﻭﺍﻟ ﻀ ِ ٬ ﺑ ﺎﻟﺠﻮﻉِ ﻭﺍﻟ ﱠ ُّ ﺮﺍً
ﱡﻬ ﺎ ﺍﻟﻤﻌ ﱠﺬﺑُﻮﻥ ﻓ ﻲ ﺍﻷﺭﺽ ﺃﻳ ﻃ
ﻭﺍﻟﻤﺮﺽِ ٬ ﺃﺑﺸﺮُﻭﺍ ٬ ﻓﺈﻧﻜﻢ ﺳﻮﻑ ﺗﺸﺒﻌﻮﻥ ﻭﺗﺴﻌﺪﻭﻥ ٬ ﻭﺗﻔﺮﺣﻮﻥ ﻭﺗ ﺼِﺤﱡﻮﻥ﴿ ٬
ﺳﻔَﺮَ. ﴾ ﺼﺒْﺢِ ﺇِﺫَﺍ ﺃَ ْ ﻭَﺍﻟﱠﻠﻴْﻞِ ﺇِ ﺫْ ﺃَ ْﺩﺑَﺮَ { 33 } ﻭَﺍﻟ ﱡ
ﺴﺮْ ﻭﻻﺑ ﺪﱠ ﻟﻠﻘﻴْ ﺪِ ﺃﻥْ ﻳﻨﻜِ ﻓﻼﺑُ ﺪﱠِ ﻟﻠﱠﻴ ﻞِ ﺃﻥْ ﻳﻨﺠﻠِ ﻲْ
ﻳﻌِ ﺶْ ﺃﺑ ﺪ ﺍﻟ ﱠﺪ ْﻫﺮِ ﺑ ﻴﻦ ﻭﻣ ﻦْ ﻳﺘﻬﻴﱠ ﺐْ ﺻُ ﻌُﻮﺩ
ً ٬ ﻭﺃﻥْ ﻳﺮﺟُ ﻮ ُﻔ ﺮْ
ً ٬ ﻭﺍﻥ ﻳﻨﺘﻈﺮ ﻣﻨ ﻪُ ﻓ ﻀﻼ ﱢﻪ ﺧﻴﺮﺍ ﺍﻟﺤ ﺍﻟﺠﺒ ﺎﻝِ
ﻭﺣﻖﱞ ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﺃﻥ ﻳﻈُﻦﱠ ﺑﺮﺑ
ﻣﻦ ﻣﻮﻻﻩُ ﻟُﻄﻔﺎً ٬ ﻓﺈﻥﱠ ﻣﻦْ ﺃﻣﺮُﻩ ﻓﻲ ﻛﻠﻤﺔِ ) ﻛُﻦ ٬ ( ﺟﺪﻳﺮٌ ﺃﻥْ ﻳُﻮﺛ ﻖ ﺑﻤﻮﻋ ﻮﺩِﻩِ ٬ ﻭﺃﻥْ
ﻀﺮﱠ ﺇﻻ ﻫ ﻮ ٬ ﻭﻟ ﻪُ ﻓ ﻲ ﻛ ﻞﱢ ﻳُﺘﻌﻠﱠﻖَ ﺑﻌﻬﻮﺩِﻩِ ٬ ﻓﻼ ﻳﺠﻠ ﺐُ ﺍﻟﻨﻔ ﻊ ﺇﻻ ﻫ ﻮ ٬ ﻭﻻ ﻳ ﺪﻓﻊ ﺍﻟ ﱡ
ﻧﻔ ﺲٍ ﻟُﻄ ﻒٌ ٬ ﻭﻓ ﻲ ﻛ ﻞﱢ ﺣﺮﻛ ﺔٍ ﺣﻜﻤ ﺔٌ ٬ ﻭﻓ ﻲ ﻛ ﻞﱢ ﺳ ﺎﻋﺔٍ ﻓَ ﺮَﺝٌ ٬ ﺟﻌ ﻞ ﺑﻌ ﺪَ ﺍﻟﻠﻴ ﻞِ
ﺼﺒِﺮُ ٬ ﻳﻤ ﻨﺢُ ﺻُ ﺒﺤﺎً ٬ ﻭﺑﻌ ﺪ ﺍﻟﻘﺤْ ﻂِ ﻏَﻴْﺜ ﺎً ٬ ﻳُﻌﻄ ﻲ ﻟﻴُ ﺸْﻜﺮ ٬ ﻭﻳﺒﺘﻠ ﻲ ﻟ ﻴﻌﻠﻢ ﻣ ﻦ ﻳْ
ﺍﻟﻨﱠﻌْﻤﺎء ﻟﻴﺴﻤﻊ ﺍﻟﺜﱠﻨﺎء ٬ ﻭﻳُﺴﻠﱢﻂُ ﺍﻟﺒﻼء ﻟﻴُﺮﻓﻊ ﺇﻟﻴ ﻪ ﺍﻟ ﺪﱡﻋﺎءُ ٬ ﻓﺤ ﺮﻱﱞ ﺑﺎﻟﻌﺒ ﺪِ ﺃﻥ ﻳﻘ ﻮﱢﻱ
ﻀﻠِﻪِ٬ ﴾
ﻣﻌﻪ ﺍﻻﺗﱢﺼﺎﻝ ٬ ﻭﻳُﻤﺪﱠ ﺇﻟﻴﻪ ﺍﻟﺤﺒ ﺎﻝ ٬ ﻭﻳُﻜِﺜ ﺮُ ﺍﻟ ﺴﺆﺍﻝ ﴿ ﻭَﺍﺳَْ ﺄﻟُﻮﺍْ ﺍﻟﻠّ ﻪَ ﻣِ ﻦ ﻓَْ
ﺧ ْﻔﻴَﺔً. ﴾ ﴿ ﺍ ْﺩﻋُﻮﺍَْ ﺭ ﱠﺑ ُﻜﻢَْ ﺗﻀَﺮﱡﻋﺎً ﻭَ ُ
ﻻ ﲢﺰﻥ
222
ﻣِﻦ ﺟُﻮﺩِ ﻛﻔﱢﻚ ﻣﺎ ﻋﻠﱠﻤْﺘﻨﻲ ﻟ ﻮ ﻟ ﻢْ ﺗُ ﺮِﺩْ ﻧﻴْ ﻞ ﻣ ﺎ ﺃﺭﺟ ﻮ
ِ ﺍﻟﺼﺤﺎﺑﺔِ ﻓﻲ ﺍﻟ ﺼﺤﺮﺍءِ ٬ ﻭﻧﻔِ ﺪ ﻣ ﺎﺅُﻫﻢ ﱢ ﺑﺒﻌﺾ ﺍﻟﻄﱠﻠﺒﺎ ُ ﻪُ
ﺍﻧﻘﻄﻊ ﺍﻟﻌﻼءُ ﺑﻦُ ﺍﻟﺤﻀﺮﻣﻲ ﻃﻠُﺒ
ﻭﺃ ْ
٬ ﻭﺃﺷﺮﻓُﻮﺍ ﻋﻠﻰ ﺍﻟﻤﻮﺕِ ٬ ﻓﻨﺎﺩﻯ ﺍﻟﻌﻼءُ ﺭﺑﱠﻪ ﺍﻟﻘﺮﻳﺐ ٬ ﻭﺳ ﺄﻝ ﺇﻟﻬ ﺎً ﺳ ﻤﻴﻌﺎً ﻣﺠﻴﺒ ﺎً٬
ﻭﻫﺘﻒ ﺑﻘﻮِﻟﻪِ : ﻳﺎ ﻋﻠﻲﱡ ﻳﺎ ﻋﻈﻴﻢُ ٬ ﻳﺎ ﺣﻜﻴﻢُ ﻳﺎ ﺣﻜﻴﻢُ . ﻓﻨﺰﻝ ﺍﻟﻐﻴﺚُ ﻓ ﻲ ﺗﻠ ﻚ ﺍﻟﻠﺤﻈ ﺔِ
٬ ﻓﺸﺮﺑُﻮﺍ ﻭﺗﻮﺿﺆﻭﺍ ٬ ﻭﺍﻏﺘ ﺴﻠﻮﺍ ﻭﺳَ ﻘﻮْﺍ ﺩﻭﺍﺑﱠﻬ ﻢ ﴿ . ﻭَﻫُ ﻮَ ﺍﻟﱠ ﺬِﻱ ﻳُﻨَ ﱢﺰﻝُ ﺍ ْﻟ َﻐﻴْ ﺚَ ﻣِ ﻦ
َ ﺑﻌْﺪِ ﻣَﺎَ ﻗﻨَﻄُﻮﺍ ﻭَﻳَﻨﺸُﺮُ ﺭَﺣْﻤَﺘَﻪُ ﻭَﻫُﻮَ ﺍ ْﻟ َﻮِﻟﻲﱡ ﺍﻟْ ﺤَﻤِﻴﺪُ. ﴾
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ﻭﻗﻔ ــــ ﺔٌ
» ﻣﺤﱠﺒﺔُ ﺍﷲِ ﺗﻌﺎﻟﻰ ٬ ﻭﻣﻌﺮﻓُﺘﻪ ٬ ﻭﺩﻭﺍﻡُ ﺫِﻛْ ﺮِﻩ ٬ ﻭﺍﻟ ﺴﱡﻜُﻮﻥُ ﺇﻟﻴ ﻪ ٬ ﻭﺍﻟﻄﻤﺄﻧﻴﻨُ ﺔ
ﺇﻟﻴﻪ ٬ ﻭﺇﻓﺮﺍﺩُﻩ ﺑﺎﻟﺤُﺐﱢ ﻭﺍﻟﺨﻮﻑِ ﻭﺍﻟﺮﺟﺎءِ ﻭﺍﻟﺘﱠﻮﻛﱡﻞُ ٬ ﻭﺍﻟﻤﻌﺎﻣﻠﺔُ ٬ ﺑﺤﻴ ﺚُ ﻳﻜ ﻮﻥ ﻫ ﻮ
ﺣﺪَﻩُ ﺍﻟﻤ ﺴﺘﻮﻟﻲ ﻋﻠ ﻰ ﻫﻤ ﻮﻡِ ﺍﻟﻌﺒ ﺪِ ﻭﻋﺰﻣﺎﺗِ ﻪ ﻭﺇﺭﺍﺩﺗِ ﻪ . ﻫ ﻮ ﺟﻨﱠ ﺔُ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﺍﻟﻨﻌ ﻴﻢُ ﻭَ ْ
ﺍﻟﺬﻱ ﻻ ﻳُﺸﺒِﻬﻪُ ﻧﻌﻴﻢٌ ٬ ﻭﻫﻮُ ﻗﺮﱠﺓ ﻋﻴﻦِ ﺍﻟﻤُﺤِﺒﻴﻦ ٬ ﻭﺣﻴﺎﺓُ ﺍﻟﻌﺎﺭﻓﻴﻦ. «
» ﺗﻌﻠﱡﻖُ ﺍﻟﻘﻠ ﺐِ ﺑ ﺎﷲِ ﻭﺣ ﺪﻩُ ﻭﺍﻟﻠﱠﻬ ﺞُ ﺑ ﺬِﻛﺮِﻩِ ﻭﺍﻟﻘﻨﺎﻋ ﺔُ : ﺃﺳ ﺒﺎﺏٌ ﻟ ﺰﻭﺍﻝِ ﺍﻟﻬﻤ ﻮﻡِ
ﻀﺪﱢ ٬ ﻓ ﻼ ﺃﺿْ ﻴﻖُ ﺻ ﺪﺭﺍً ﻀﺪﱡ ﺑﺎﻟ ﱢ
ﻄﻴﱢ ﺒﺔ . ﻭﺍﻟ ﱢ
ﻭﺍﻟﻐﻤﻮﻡِ ٬ ﻭﺍﻧﺸﺮﺍﺡُ ﺍﻟﺼﺪﺭِ ﻭﺍﻟﺤﻴﺎﺓُ ﺍﻟ ﱠ
٬ ﻭﺃ ْﻛ َﺜﺮُ ﻫﻤّﺎً ٬ ﻣ ﱠﻤﻦْ ﺗﻌﻠﱠﻖ ﻗﻠﺒُﻪ ﺑﻐﻴﺮِ ﺍﷲِ ٬ ﻭﻧﺴﻲ ﺫِﻛْﺮ ﺍﷲِ ٬ ﻭﻟﻢ ﻳﻘَْﻨﻊْ ﺑﻤ ﺎ ﺁﺗ ﺎﻩُ ﺍﷲُ٬
ﻭﺍﻟﺘﱠﺠﺮِﺑﺔُ ﺃﻛﺒﺮُ ﺷﺎﻫﺪٍ. «
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ﺗﻌﺰﱠ ﺑﺎﻟﻤﻨﻜﻮﺑﻴﻦ
ﺣ ْﻮَﻟﻜُﻢ ﱢﻣﻦَ ﺍ ْﻟﻘُﺮَﻯ. ﴾
َ ﴿ ﻭَﻟﻘَﺪْ ﺃَ ْﻫَﻠ ْﻜﻨَﺎ ﻣَ ﺎَ
ﻷﺑﱠﻬ ﺔِ ﻭﻣﻤﱠ ﻦْ ﻧُﻜِ ﺐ ﻧﻜﺒ ﺔً ﺩﺍﻣﻴ ﺔً ﺳ ﺎﺣﻘﺔً ﻣﺎﺣﻘ ﺔً : ﺍﻟﺒﺮﺍﻣﻜ ﺔُ ٬ ﺃُﺳ ﺮﺓُ ﺍﻷُ ﺳ ﺮﺓُ ﺍ ُ
ﻭﺍﻟ ﱠﺘﺮَﻑِ ﻭﺍﻟﺒﺬْﻝِ ﻭﺍﻟﺴﱠﺨﺎءِ ٬ ﻭﺃﺻﺒﺤﺖْ ﻧﻜْﺒ ﺘُﻬﻢ ﻋِﺒ ﺮﺓً ﻭﻋﻈ ﺔً ﻭﻣ ﺜﻼً ٬ ﻓ ﺈﻥﱠ ﻫ ﺎﺭﻭﻥ
ﺍﻟﺮﺷﻴﺪ ﺳﻄﺎ ﻋﻠﻴﻬﻢْ ﺑﻴْﻦ ﻋﺸﱠﻴﺔٍ ﻭﺿُﺤﺎﻫﺎ ٬ ﻭﻛﺎﻧﻮﺍ ﻓﻲ ﺍﻟﻨﻌﻴﻢِ ﻏﺎﻓﻠﻴﻦ ٬ ﻭﻓ ﻲ ﻟﺤ ﺎﻑِ
ﺍﻟﺮﱠﻏﺪِ ﺩﺍﻓِﺌﻴﻦ ٬ ﻭﻓﻲ ﺑﺴﺘﺎﻥِ ﺍﻟﺘﺮﻑِ ﻣُﻨﻌﱠﻴﻦ ٬ ﻓﺠﺎءﻫﻢ ﺃﻣﺮُ ﺍﷲِ ﺿُ ﺤﻰً ﻭﻫ ﻢ ﻳﻠﻌﺒ ﻮﻥ
ﺳﺘُﻮﺭﻫُﻢ ٬ ﻋﻠﻰ ﻳﺪِ ﺃﻗﺮﺏِ ﺍﻟﻨﺎﺱِ ﺇﻟﻴﻬﻢ ٬ ﻓﺨﺮﱠﺏ ﺩُﻭﺭﻫﻢ ٬ ﻭﻫﺪﻡَ ﻗﺼﻮﺭﻫُﻢ ٬ ﻭﻫﺘﻚُ
٬ ﻭﺍﺳ ﺘﻠﺐ ﻋﺒﻴ ﺪﻫُﻢْ ٬ ﻭﺃﺳ ﺎﻝ ﺩﻣ ﺎءﻫﻢ ٬ ﻭﺃﻭﺭﺩﻫ ﻢ ﻣ ﻮﺍﺭﺩ ﺍﻟﻬ ﺎﻟِﻜﻴﻦ ٬ ﻓَﺠَ ﺮَﺡَ
ﺑﻤﺼﺎﺑِ ﻬﻢ ﻗﻠﻮﺏ ﺃﺣﺒﺎﺑِﻬﻢ ٬ ﻭﻗﺮﱠﺡ ﺑﻨﻜﺎﻟِﻬﻢ ﻋﻴﻮﻥ ﺃﻃﻔﺎﻟِﻬﻢ ٬ ﻓﻼ ﺇﻟﻪ ﺇﻻ ﺍﷲُ ٬ ﻛ ﻢ ﻣ ﻦْ
ﻧﻌﻤ ﺔٍ ﻋﻠ ﻴﻬﻢ ﺳُ ﻠﺒﺖْ ٬ ﻭﻛ ﻢْ ﻣ ﻦْ ﻋﺒ ﺮﺓٍ ﻣ ﻦْ ﺃﺟﻠﻬِ ﻢ ﺳُ ﻔﻜﺖْ ﴿ ٬ ﻓَ ﺎ ْ
ﻋ َﺘﺒِﺮُﻭﺍ ﻳَ ﺎ ﺃُﻭﻟِ ﻲ
ﺍ ْﻟَﺄﺑْ ﺼَﺎﺭِ . ﴾ ﻗﺒ ﻞ ﻧﻜﺒ ﺘﻬﻢ ﺑ ﺴﺎﻋﺔٍ ٬ ﻛ ﺎﻧﻮﺍ ﻓ ﻲ ﺍﻟﺤﺮﻳ ﺮ ﻳﺮْﻓُﻠ ﻮﻥ ٬ ﻭﻋﻠ ﻰ ﺍﻟ ﺪﱢﻳﺒﺎﺝِ
ﻻ ﲢﺰﻥ
223
ﻳﺰﺣﻔ ﻮﻥ ٬ ﻭﺑﻜ ﺄﺱِ ﺍﻷﻣ ﺎﻧﻲ ﻳﺘﺮﻋُ ﻮﻥ ٬ ﻓﻴﻬ ﺎ ﻟﻬ ﻮْﻝِ ﻣ ﺎ ﺩﻫ ﺎﻫُﻢ ٬ ﻭﻳ ﺎ ﻟﻔﺠﻴﻌ ﺔِ ﻣ ﺎ
ﻋﻼﻫﻢ
ﻭﻫﻜ ﺬﺍ ﺗُﻤﺤ ﻖُ ﺍﻷﻳﱠ ﺎﻡُ ﻫ ﺬﺍ ﺍﻟﻤ ﺼﺎﺏُ ﻭﺇﻻﱠ ﻏﻴ ﺮُﻩ
ﻝُ ﻦ ﺍﻷﻳ ﺎﻡِ ﴿ ﻭﺍﻟْ ﻠ ﺪﺔﱡﻭٍ ﻣ
ِ ٬ ﻭﺃﻣْ ﻦٍ ﻣ ﻦ ﺍﻟﺤ ﺪﺛﺎﻥ ٬ ﻭﻏﻔ ﺟﻠ ﺮﻞُ
ﺍﻃﻤ ﺄﻧﻮﺍ ﻓ ﻲ ﺳِ ﻨﺔٍ ﻣ ﻦ ﺍﻟ ﺪﻫ
ﺴ ُﻬﻢَْ ﻭﺗَﺒَ ﻴﱠﻦََ ﻟﻜُ ﻢَْ ﻛﻴْ ﻒَ ﻓَﻌَ ْﻠﻨَ ﺎ ﺑِﻬِ ﻢَْ ﻭﺿََ ﺮﺑْﻨَﺎ ﻭَﺳَﻜَﻨ ُﺘﻢْ ﻓِﻲ ﻣَﺴَـﺎ ِﻛﻦِ ﺍﻟﱠ ﺬِﻳﻦَ ﻇَﻠَﻤُ ﻮﺍْ ﺃَﻧﻔَُ
ﻟَ ُﻜﻢُ ﺍﻷَ ْﻣﺜَﺎﻝَ . ﴾ ﺧﻔﻘﺖْ ﻋﻠﻰ ﺭﺅﻭﺳِﻬِﻢُ ﺍﻟﺒﻨﻮﺩُ ٬ ﻭﺍﺻﻄﻔﱠﺖْ ﻋﻠﻰ ﺟﻮﺍﻧِﺒِﻬﻢ ﺍﻟﺠﻨﻮﺩُ.
ﺃﻧ ﻴﺲٌ ﻭﻟ ﻢ ﻳ ﺴْ ُﻤﺮْ ﺑﻤﻜﱠ ﺔ ﻛﺄﻥْ ﻟﻢ ﻳﻜُﻦ ﺑ ﻴﻦ ﺍﻟﺤَﺠُ ﻮﻥِ ﺇﻟ ﻰ
ﺳ ﺎ ِﻣﺮُ
ﻴﻦ ٬ ﻇﻨﱡ ﻮﺍ ﻴﻦ ٬ ﻭﺗﻤﺘﱠﻌُ ﻮﺍ ﻓ ﻲ ﺻ ﻔْﻮ ﺍﻟﺰﻣ ﺎﻥ ﺁﻣﻨِ ِ ﻻﻫ ﺼﻔّﺎ ﺍﻟ
ﺭﺗﻌُ ﻮﺍ ﻓ ﻲ ﻟ ﺬﱠﺓِ ﺍﻟﻌ ﻴﺶ
ﺧﻠُﻮﺩﺍً ٬ ﻭﺍﻟﻔﻨﺎء ﺑﻘﺎءً ٬ ﻭﺣ ﺴﺒﻮﺍ ﺍﻟﻮﺩﻳﻌ ﺔ ﻻ ﺍﻟﺴﺮﺍﺏ ﻣﺎءً ٬ ﻭﺍﻟﻮﺭﻡ ﺷﺤْﻤﺎً ٬ ﻭﺍﻟﺪﻧﻴﺎُ
ﺟﻌُ ﻮﻥَ ﻇﻨﱡﻮﺍَ ﺃ ﱠﻧ ُﻬﻢِْ ﺇَﻟ ْﻴﻨَﺎ ﻟَﺎ ﻳُﺮْ َ ﺗُﺴﺘﺮﺩﱡ ٬ ﻭﺍﻟﻌﺎﺭﻳﺔ ﻻ ﺗُﻀﻤﻦُ ٬ ﻭﺍﻷﻣﺎﻧﺔ ﻻ ﺗُﺆﺩﱠﻯ ﴿ ٬ ﻭَ َ
. ﴾
ﻭﻟﻠﺰﱠﻣ ﺎﻥِ ﻣَ ﺴَﺮﱠﺍﺕٌ ﻓﺠ ﺎﺋﻊُ ﺍﻟ ﺪﻫﺮِ ﺃﻟ ﻮﺍﻥٌ
ﻥُ ﻭﺃﺣ ﺰﺍ
ٍ ﻟﻬ ﺎ ﻭﻻ ﻳ ﺪﻭﻡُ ﻋﻠ ﻰ ﺣ ﺎﻝ ﱠﻋ ﻰﺔٌ
ﻭﻫ ﻮ ﺬﻩ ﺍﻟ ﺪﺍﺭُ ﻻ ﺗﺒﻘ ﻲ ﻋﻠ ﻣُﻨ
ْ ﻟﺤﻈ ﺎﻥُﺕِ ﻏَ ﻀَﺐِ ﺷ ﺄ
ْﺍ ﻓﻲ ﺍﻟﻘﺒ ﻮﺭِ ٬ ﻭﻓ ﻲ ﻟﺤﻈ ﺔٍ ﻣ ﻦ ﺃﺣ ﺪٍ
ﺃﺻﺒﺤﻮﺍ ﻓﻲ ﺳﺮﻭﺭٍ ﻭﺃﻣﺴﻮ
ﻫ ﺎﺭﻭﻥِ ﺍﻟﺮﺷ ﻴﺪِ ٬ ﺳ ﻞﱠ ﺳ ﻴﻒ ﺍﻟﻨّﻘﻤ ﺔِ ﻋﻠ ﻴﻬﻢْ ٬ ﻓﻘﺘ ﻞ ﺟﻌﻔ ﺮ ﺑ ﻦ ﻳﺤﻴ ﻰ ﺍﻟﺒﺮﻣﻜ ﻲﱠ٬
ﻭﺻﻠﺒﻪُ ﺛﻢﱠ ﺃﺣﺮﻕ ﺟﺜﻤﺎﻧﻪ ٬ ﻭﺳﺠﻦ ﺃﺑﺎﻩ ﻳﺤﻴﻲ ﺑﻦ ﺧﺎﻟﺪٍ ٬ ﻭﺃﺧﺎﻩ ﺍﻟﻔﻀْﻞ ﺑﻦ ﻳﺤﻴ ﻰ٬
ﻭﺻﺎﺩﺭ ﺃﻣﻮﺍﻟﻬﻢْ ﻭﺃﻣﻼﻛﻬﻢ.
ﻭﻟﻤﺎ ﻗَﺘَﻞَ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻤﻨ ﺼﻮﺭُ ﻣﺤﻤ ﺪ ﺑ ﻦ ﻋﺒ ﺪِﺍﷲِ ﺑ ﻦ ﺍﻟﺤَ ﺴَﻦِ ٬ ﺑﻌ ﺚ ﺑﺮﺃﺳِ ﻪِ
ﺇﻟﻰ ﺃﺑﻴﻪِ ﻋﺒ ﺪِﺍﷲِ ﺑ ﻦ ﺍﻟﺤ ﺴﻦِ ﻓ ﻲ ﺍﻟ ﺴﺠﻦِ ﻣ ﻊ ﺣﺎﺟﺒِ ﻪِ ﺍﻟﺮﺑﻴ ﻊِ ٬ ﻓﻮﺿ ﻊَ ﺍﻟ ﺮﺃﺱَ ﺑ ﻴﻦ
ﻳﺪﻳﻪِ ٬ ﻓﻘﺎﻝ : ﺭﺣﻤﻚ ﺍﷲُ ﻳﺎ ﺃﺑﺎ ﺍﻟﻘﺎﺳﻢ ٬ ﻓﻘ ﺪْ ﻛﻨ ﺖ ﻣ ﻦ ﺍﻟ ﺬﻳﻦ ﻳُﻔ ﻮﻥ ﺑﻌﻬ ﺪِ ﺍﷲِ ٬ ﻭﻻ
ﻳﻨﻘُ ﻀﻮﻥ ﺍﻟﻤﻴﺜ ﺎﻕ ٬ ﻭﺍﻟ ﺬﻳﻦ ﻳ ﺼِﻠﻮﻥ ﻣ ﺎ ﺃﻣ ﺮ ﺍﷲُ ﺑ ﻪِ ﺃﻥْ ﻳُﻮﺻ ﻞ ﻭﻳﺨ ﺸﻮْﻥ ﺭﺑﱠﻬ ﻢ
ﻭﻳﺨﺎﻓﻮﻥ ﺳﻮء ﺍﻟﺤﺴﺎﺏِ ٬ ﺛﻢ ﺗﻤﺜﱠﻞ ﺑﻘﻮﻝِ ﺍﻟﺸﺎﻋﺮِ:
ﻭﻳﻜﻔﻴ ﻪ ﺳ ﻮءﺍﺕِ ﺍﻷﻣ ﻮﺭِ ﻓﺘ ﻰ ﻛ ﺎﻥ ﻳﺤﻤﻴ ﻪ ﻣِ ﻦْ ﺍﻟ ﺬﱡﻝﱢ
ﺍﺟﺘﻨ ﺎﺑُﻬ ﺎ ﺳ ﻴﻔُﻪ
ﻭﺍﻟﺘﻔﺖ ﺇﻟﻰ ﺍﻟﺮﺑﻴﻊ ﺣﺎﺟﺐِ ﺍﻟﻤﻨﺼﻮﺭِ ٬ ﻭﻗﺎﻝ ﻟ ﻪ : ﻗُ ﻞْ ﻟ ﺼﺎﺣﺒِﻚ : ﻗ ﺪْ ﻣ ﻀﻰ
ﻣﻦْ ﺑُﺆﺳِﻨﺎُ ﻣﺪﱠﺓٌ ٬ ﻭﻣﻦْ ﻧﻌﻴﻤِﻚِ ﻣﺜُﻠﻬﺎ ٬ ﻭﺍﻟﻤﻮﻋﺪُ ﺍﷲُ ﺗﻌﺎﻟﻰ!
ﻭﻗﺪْ ﺃﺧﺬ ﻫﺬﺍ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻌﺒﺎﺱُ ﺑﻦُ ﺍﻷﺣﻨﻒِ – ﻭﻗﻴﻞ : ﻋﻤﺎﺭﺓُ ﺑﻦُ ﻋﻘﻴ ﻞٍ – ﻓﻘ ﺎﻝ
:
ﺑﻨﻈﺮ ﺓِ ﻋﻴﻦٍ ﻋﻦْ ﻫَﻮَﻯ ﺍﻟﻨﱠ ْﻔﺲِ ﻓﺈﻥْ ﺗﻠﺤﻈﻲ ﺣ ﺎﻟﻲ ﻭﺣﺎﻟ ﻚِ ﻣ ﺮﱠﺓً
ﺗُﺤْﺠﺐُ
ﻻ ﲢﺰﻥ
224
ﻳﻤُ ﺮﱡ ﺑﻴ ﻮﻡٍ ﻣ ﻦْ ﻧﻌﻴﻤ ﻚِ ﻳُﺤْ ﺴﺐُ ﻧﺠِ ﺪ ﻛُ ﻞﱠ ﻣ ﺮﱠ ﻣ ﻦْ ﺑُ ﺆ ِ
ﺱ
ﻋﻴ ﺸﺘﻲ
ﻛﻤﺎ ﻓﻲ ) ﻗﻮﻝٍ ﻋﻠﻰ ﻗﻮﻝ. (
ﻭﺍﻵﻥ : ﺃﻳﻦ ﻫﺎﺭﻭﻥ ﺍﻟﺮﺷﻴﺪُ ﻭﺃﻳﻦ ﺟﻌﻔ ﺮُ ﺍﻟﺒﺮﻣﻜ ﻲﱡ ؟ ﺃﻳ ﻦ ﺍﻟﻘﺎﺗ ﻞُ ﻭﺍﻟﻤﻘﺘ ﻮﻝُ ؟
ﺃﻳ ﻦ ﺍﻵﻣ ﺮُ ﻭﺍﻟﻤ ﺄﻣﻮﺭُ ؟ ﺃﻳ ﻦ ﺍﻟ ﺬﻳﻦ ﺃﺻ ﺪﺭ ﺃﻣ ﺮﻩ ﻭﻫ ﻮ ﻋﻠ ﻰ ﺳ ﺮﻳﺮﻩِ ﻓ ﻲ ﻗ ﺼﺮﻩِ ؟
ﻭﺃﻳ ﻦ ﺍﻟ ﺬﻱ ﻗﺘِ ﻞ ﻭﺻُ ﻠِﺐ ؟ ﻻ ﺷ ﻲء ٬ ﺃﺻ ﺒﺤﻮﺍ ﻛ ﺄﻣﺲِ ﺍﻟ ﺪﱠﺍﺑﺮ ٬ ﻭﺳ ﻮﻑ ﻳﺠﻤﻌُﻬ ﻢ
ﻇﻠْﻢ ﻭﻻ ﻫ ﻀْﻢ ﴿ ٬ ﻗَ ﺎﻝَ ﻋِﻠْ ُﻤﻬَ ﺎ ﻋِﻨ ﺪََ ﺭﺑﱢ ﻲ ﻓِ ﻲ ﺍﻟﺤﻜﻢُ ﺍﻟﻌﺪْﻝُ ﻟﻴﻮﻡِ ﻻ ﺭﻳﺐ ﻓﻴﻪ ٬ ﻓﻼُ
ﻀﻞﱡ ﺭَﺑﱢ ﻲَ ﻭﻟَ ﺎ ﻳَﻨ ﺴَﻰ ﴿ ٬ ﴾ ﻳَْ ﻮﻡََ ﻳﻘُ ﻮﻡُ ﺍﻟﻨﱠ ﺎﺱُ ﻟِ ﺮَﺏﱢ ﺍﻟْﻌَ ﺎﻟَﻤِﻴﻦَ َ ﴿ ٬ ﴾ ﻳﻮْ َﻣﺌِ ﺬٍ ِ ﻛﺘَﺎﺏٍ ﻟﱠﺎ ﻳَِ
ﺨﻔَﻰ ﻣِﻨ ُﻜﻢْ ﺧَﺎﻓِﻴَﺔٌ. ﴾ ُ ﺗﻌْ َﺮﺿُﻮﻥَ ﻟَﺎ ﺗَ ْ
ﻗﻴﻞ ﻟﻴﺤﻴﻰ ﺑﻦ ﺧﺎﻟﺪٍ ﺍﻟﺒﺮﻣﻜﻲﱢ : ﺃﺭﺃﻳ ﺖ ﻫ ﺬﻩ ﺍﻟﻨﻜْﺒ ﺔ ٬ ﻫ ﻞ ﺗ ﺪﺭﻱ ﻣ ﺎ ﺳ ﺒﺒُﻬﺎ ؟
ﻗﺎﻝ : ﻟﻌﻠﱠﻬﺎ ﺩﻋﻮﺓُ ﻣﻈﻠﻮﻡٍ ٬ ﺳﺮﺕْ ﻓﻲ ﻇﻼﻡِ ﺍﻟﻠﻴﻞِ ﻭﻧﺤﻦُ ﻋﻨﻬﺎ ﻏﺎﻓﻠﻮﻥ.
ﻭﻧُﻜﺐ ﻋﺒﺪُﺍﷲ ﺑﻦُ ﻣﻌﺎﻭﻳﺔ ﺑﻦِ ﻋﺒﺪِ ﺍﷲِ ﺑﻦِ ﺟﻌﻔﺮ ٬ ﻓﻘﺎﻝ ﻓﻲ ﺣﺒْﺴﻪِ:
ﻓﻠ ﺴْﻨﺎ ﻣِ ﻦ ﺍﻷﻣ ﻮﺍﺕِ ﻓﻴﻬ ﺎ ﻭﻻ ﺟﻨَ ﺎ ﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ ﻭﻧﺤ ﻦُ ﻣِ ﻦ ﺧﺮَ َْ
ﺎء
ﺬﺍ ﻣ ﻦ
ﺍﻷﺣﻴ
ﻋﺠِﺒْﻨ ﺎ ﻭﻗﻠﻨ ﺎ : ﺟ ﺎء ﻫ ِﻬ ﺎ
ﺇﺫﺍ ﺩﺧ ﻞ ﺍﻟ ﺴﱠﺠﺎﻥُ ﻳﻮﻣ ﺎً ﻟﺤﺎﺟ ﺔٍ ﺃﻫﻠ
ﱡﻧﻴﺎ
ﺪﻳﺚ ﻋﺪ ﻦ ﺍﻟ
ﺇﺫﺍ ﻧﺤ ﻦُ ﺃﺻ ﺒﺤﻨﺎ ﺍﻟﺤ ﻭﻧﻔ ﺮﺡُ ﺑﺎﻟﺮﱡﺅْﻳ ﺎ ﻓﺠُ ﻞﱡ ﺣ ﺪﻳﺜِﻨﺎ
ْﻳ ﺖْ ﺎ
ﻭﺇﺮﱡ ﻥﺅْ ﻗﺒُﺤ ﺖْ ﻟ ﻢ ﺗﻨﺘﻈ ﺮ ﻭﺃﺗ ﺍﻟ ﻓﺈﻥْ ﺣﺴُﻨﺖْ ﻛﺎﻧﺖْ ﺑﻄﻴﺌﺎً ﻣﺠﻴﺌُﻬ ﺎ
ﻌﻴﺎ : ﺇﻧﻬ ﺎ ﺳ
ﻳﻘ ﻮﻝُ ﺳﺠﻦَ ﺃﺣﺪُ ﻣﻠﻮﻙِ ﻓﺎﺭﺱ ﺣﻜﻴﻤﺎً ﻣﻦْ ﺣﻜﻤ ﺎﺋِﻬﻢْ ٬ ﻓﻜﺘ ﺐ ﻟ ﻪُ ﺭﻗﻌ ﺔً
ﻟﻦْ ﺗ ُﻤﺮﱠ ﻋﻠﻲﱠ ﻓﻴﻬﺎ ﺳﺎﻋﺔٌ ٬ ﺇﻻ ﻗﺮﱠﺑﺘْﻨﻲ ﻣﻦ ﺍﻟﻔﺮﺝِ ﻭﻗﺮﱠﺑﺘْ ﻚ ﻣ ﻦ ﺍﻟﻨﱢﻘﻤ ﺔِ ٬ ﻓﺄﻧ ﺎ ﺃﻧﺘﻈ ﺮُ
ﺍﻟﺴﱠﻌﺔ ٬ ﻭﺃﻧﺖ ﻣ ﻮﻋﻮﺩٌ ﺑﺎﻟﻀﻴﱢﻖِ.
ﻭﻳُﻨﻜﺐُ ﺍﺑﻦُ ﻋﺒﱠﺎﺩٍ ﺳﻠﻄﺎﻥُ ﺍﻷﻧﺪﻟﺲِ ٬ ﻋﻨﺪﻣﺎ ﻏﻠﺐ ﻋﻠﻴﻪ ﺍﻟﺘﺮﻑُ ٬ ﻭﻏﻠﺐ ﻋﻠﻴ ﻪِ
ﺍﻻﻧﺤ ﺮﺍﻑُ ﻋ ﻦِ ﺍﻟﺠ ﺎﺩﱠﺓِ ٬ ﻓﻜﺜ ﺮُﺕِ ﺍﻟﺠ ﻮﺍﺭﻱ ﻓ ﻲ ﺑﻴﺘ ﻪِ ٬ ﻭﺍﻟ ﺪﱡﻓﻮﻑُ ﻭﺍﻟﻄﱠﻨ ﺎﺑﻴﺮُ٬
ﻭﺍﻟﻌﺰْﻑُ ﻭﺳﻤﺎﻉُ ﺍﻟﻐﻨﺎءِ ٬ ﻓﺎﺳﺘﻐﺎﺙ ﻳﻮﻣﺎً ﺑﺎﺑﻦ ﺗﺎﺷﻔﻴﻦ – ﻭﻫ ﻮ ﺳ ﻠﻄﺎﻥُ ﺍﻟﻤﻐ ﺮﺏِ–
ﻋﻠﻰ ﺃﻋﺪﺍ ﺋِﻪِ ﺍﻟﺮﻭﻡ ﻓ ﻲ ﺍﻷﻧ ﺪﻟﺲِ ٬ ﻓﻌﺒ ﺮ ﺍﺑ ﻦُ ﺗﺎﺷ ﻔﻴﻦ ﺍﻟﺒﺤ ﺮ ٬ ﻭﻧ ﺼﺮَ ﺍﺑ ﻦ ﻋﺒﱠ ﺎﺩِ٬
ﻓﺄﻧﺰﻟﻪُ ﺍﺑﻦُ ﻋﺒﱠﺎﺩٍ ﻓﻲ ﺍﻟﺤﺪﺍﺋﻖِ ﻭﺍﻟﻘﺼﻮﺭِ ﻭﺍﻟﺪﱡﻭﺭِ ٬ ﻭﺭﺣﱠﺐ ﺑﻪ ﻭﺃﻛﺮﻣ ﻪ . ﻭﻛ ﺎﻥ ﺍﺑ ﻦُ
ﺗﺎﺷﻔﻴﻦ ﻛﺎﻷﺳﺪِ ٬ ﻳﻨﻈﺮُ ﻓﻲ ﻣﺪﺍﺧﻞِ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻓﻲ ﻣﺨﺎﺭﺟِﻬﺎ ٬ ﻷﻥﱠ ﻓﻲ ﻧﻔﺴﻪ ﺷﻴﺌﺎً.
ﻭﺑﻌﺪ ﺛﻼﺛﺔِ ﺃﻳﺎﻡ ﻫﺠﻢ ﺍﺑﻦُ ﺗ ﺎﺷﻔﻴﻦ ﺑﺠﻨﻮﺩِﻩ ﻋﻠﻰ ﺍﻟﻤﻤﻠﻜﺔِ ﺍﻟﻀﻌﻴﻔﺔِ ٬ ﻭﺃﺳﺮ ﺍﺑﻦ
ﺳﻠَﺐَ ﻣُﻠﻜﻪ ٬ ﻭﺃﺧﺬ ﺩُﻭﺭﻩ ﻭﺩﻣﱠﺮ ﻗﺼﻮﺭﻩ ٬ ﻭﻋﺎﺙ ﻓﻲ ﺣﺪﺍﺋﻘِ ﻪِ ٬ ﻭﻧَ َﻘﻠَ ﻪُ ﻋﺒﱠﺎﺩٍ ﻭﻗﻴﱠﺪﻩ ﻭ َ
ﺇﻟ ﻰ ﺑﻠ ﺪِﻩ ) ﺃﻏﻤ ﺎﺕٍ ( ﺃﺳ ﻴﺮﺍًَ ﴿ ٬ ﻭ ِﺗﻠْ ﻚَ ﺍﻷﻳﱠ ﺎﻡُ ﻧُ ﺪَﺍﻭُِﻟﻬَﺎ ﺑَْ ﻴﻦَ ﺍﻟﻨﱠ ﺎﺱِ . ﴾ ﻓﺘﻘﻠﱠ ﺪ ﺍﺑ ﻦُ
ﺗﺎﺷﻔﻴﻦ ﺯِﻣﺎﻡ ﺍﻟﺤُﻜﻢِ ٬ ﻭﺍ ﺩﻋﻰ ﺃﻥﱠ ﺃﻫﻞ ﺍﻷﻧﺪﻟﺲِ ﻫﻢُ ﺍﻟﺬﻳﻦ ﺍﺳﺘﺪﻋﻮْﻩ ﻭﺃﺭﺍﺩﻭﻩ .
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ﺼﻠْﻨﻪ ﻓ ﻲ ﺍﻟ ﺴﺠﻦِ ٬ ﺣﺎﻓﻴ ﺎﺕٍ ﺑﺎﻛﻴ ﺎﺕٍ ﻭﻣﺮﱠﺕِ ﺍﻷﻳﺎﻡُ ٬ ﻭﺇﺫﺍ ﺑﺒﻨﺎﺕِ ﺍﺑﻦِ ﻋﺒﱠ ﺎﺩٍ ﻳِ
ﻛﺴﻴِﻔﺎﺕٍ ﺟﺎﺋﻌﺎﺕٍ ٬ ﻓﻠﻤﱠﺎ ﺭﺁﻫﻦّ ﺑﻜﻰ ﻋﻨﺪ ﺍﻟﺒﺎﺏِ ٬ ﻭﻗﺎﻝ:
ﻓ ﺴﺎءﻙ ﺍﻟﻌﻴ ﺪُ ﻓ ﻲ ﺃﻏﻤ ﺎﺕ ﻓﻴﻤ ﺎ ﻣ ﻀﻰ ﻛُﻨ ﺖ ﺑﺎﻷﻋﻴ ﺎﺩِ
ﻣﺄﺳ ﻮﺭﺍ
ﻳﻐِ ﺰﻟْﻦ ﻟﻠﻨ ﺎﺱِ ﻣ ﺎ ﻳ ْﻤﻠِﻜْ ﻦ ﺴﺮﻭﺭﺍ
ﻣ ﺭ ِ ﺟﺎﺋﻌ ﺔً
ﺗﺮﻯ ﺑ ﻨﺎﺗِﻚ ﻓﻲ ﺍﻷﻃﻤﺎ
ﻗﻄﻤﻴ ﺮﺍ
ﺃﺑ ﺼﺎ ُﺭ ُﻫﻦﱠ ﺣ ﺴﻴﺮﺍﺕٍ ﺑَ ﺮَﺯْﻥَ ﻧﺤْ ﻮﻙ ﻟﻠﺘﱠ ﺴﻠﻴﻢِ
ﻴﺮﺍ
ُِ ﻮﺭﺍ
َﻜﺎﱠﻬ ﺳ ﺎ ﻟ ﻢ ﺗﻄ ﺄ ﻣِ ﺴﻜﺎً ﻭﻛ ﺎﻓ ﻣ
ﻛﺄﻧ ﺪﺍﻡُﺔً
ﺧﺎﺷ ﻌ
ﻳﻄ ﺄْﻥ ﻓ ﻲ ﺍﻟﻄ ﻴﻦِ ﻭﺍﻷﻗ
ِ ﻋﻠﻰ ﺍﺑﻦِ ﻋﺒّﺎﺩٍ ٬ ﻓ ﻘﺎﻝ ﻟﻪ: ﺣﺎﻓﻴ ﺔٌ
ﺛﻢﱠ ﺩﺧﻞ ﺍﻟﺸﺎﻋﺮُ ﺍﺑﻦُ ﺍﻟﻠﱠﺒﺎﻧﺔ
ﺃﺻُ ﺐﱡ ﺑﻬ ﺎ ﻣِ ﺴْﻜﺎً ﻋﻠﻴ ﻚ ﺗَﻨَ ﺸﱠﻖْ ﺭﻳ ﺎﺣﻴﻦ ﺍﻟ ﺴﱠﻼﻡِ
َﻤ ﺎ
ﻚ ﺫﻭ ﻧُﻌﻤ ﻰ ﻓﻘ ﺪ ﻛُﻨ ﺖ ﺑﺄﻧْ ﻨﺘ
ﺣ
ﻭ َ ﺪﻣﺖ ﺎ ﱠﻤ
ﻓﺈﻗﻧُ ﻞْ ﻣﺠ ﺎﺯﺍً ﺇﻥ ﻋ ﻭ
ِﻚ ﺎ
ُﻨﻌﻤ
ﻋﻠﻴﻬ ﺎ ﻭﺗ ﺎﻩ ﺍﻟﺮﱠﻋ ﺪُ ﺑﺎﺳ ﻤ ﻣ ﺣﻘﻴﻘ ﺖْﺔً
ﺑﻜ ﺎﻙ ﺍﻟﺤﻴ ﺎ ﻭﺍﻟ ﺮﻳﺢُ ﺷ ﻘﱠ
ِﻤ ﺎ
ﱡ ﻭﻣﺪﺣﻬﺎ. ُﻮﺑﻬ ﺎ ﺬﻫﺒﻲ ﻣُ ْﻌﻠ
ﻭﻫﻲ ﻗﺼﻴﺪﺓٌ ﺑﺪﻳﻌﺔ ٬ ﺃﻭْﺭَﺩَﻫﺎ ﺍﻟ ﺟﻴُ
ﺭﻭﻯ ﺍﻟﺘﺮﻣﺬﻱﱡ ٬ ﻋﻦ ﻋﻄﺎءٍ ٬ ﻋﻦْ ﻋﺎﺋ ﺸﺔ – ﺭﺿ ﻲ ﺍﷲُ ﻋﻨﻬ ﺎ ﻭﺃﺭﺿ ﺎﻫﺎ–
ﺃﻧﱠﻬﺎ ﻣﺮﱠﺕْ ﺑﻘﺒﺮِ ﺃﺧﻴﻬ ﺎ ﻋﺒ ﺪِﺍﷲ ﺍﻟ ﺬﻱ ﺩُﻓ ﻦ ﻓﻴ ﻪ ﺑﻤﻜ ﺔ ٬ ﻓ ﺴﻠﱠﻤﺖ ﻋﻠﻴ ﻪِ ٬ ﻭﻗﺎﻟ ﺖْ : ﻳ ﺎ
ﻋﺒﺪﺍﷲِ ٬ ﻣﺎ ﻣﺜﻠﻲ ﻭﻣﺜُﻠﻚ ﺇﻻ ﻛﻤﺎ ﻗﺎﻝ ﻣُﺘﻤﱢﻢٌ:
ﻣ ﻦ ﺍﻟ ﺪ ﻫﺮِ ﺣﺘ ﻰ ﻗِﻴ ﻞ ﻟ ﻦْ ﻭﻛُﻨﱠ ﺎ ﻛﻨ ﺪْﻣﺎﻧﻲ ﺟُﺬﻳْﻤَ ﺔَ
ﱠﻋﺎ ﻳﺘ ﺼﺪ
ﺃﺻﺎﺏ ﺍﻟﻤﻨﺎﻳ ﺎ ﺭﻫ ﻂ ﻛ ﺴﺮﻯ ُﺮﻫ ﺎﺓِﺔً
ﺑ ﻭﻋِ ﺸْﻨﺎ ﺑﺨﻴ ﺮٍ ﻓ ﻲ ﺍﻟﺤﻴ
ﱠﻌ ﺔً ﺎ
ﻟ ﻭ ُﺗﻄُ ﺒ ﻮﻝِ ﺍﺟﺘﻤ ﺎﻉٍ ﻟ ﻢ ﻧﺒِ ﺖْ ﻟﻴﻠ ﻭﻗﺒﻠﻨ ﺎ
ﻓﻠﻤﱠ ﺎ ﺗﻔﺮﱠﻗْﻨ ﺎ ﻛ ﺄﻧﱢﻲ ﻭﻣﺎﻟِﻜ ﺎً
ﻣﻌ ﺎ ﺛﻢﱠ ﺑﻜﺖْ ﻭﻭﺩﱠﻋﺘْﻪ.
ﻭﻛﺎﻥ ﻋﻤﺮُ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪُ ﻳﻘﻮﻝُ ﻟﻤﺘﻤﱢﻢِ ﺑﻦ ﻧﻮﻳﺮﺓ : ﻳ ﺎ ﻣ ﺘﻤﱢﻢ ٬ ﻭﺍ ﻟ ﺬﻱ ﻧﻔ ﺴﻲ
ﺑﻴ ﺪﻩ ٬ ﻟَ ﻮَ ِﺩﺩْﺕُ ﺃﻧ ﻲ ﺷ ﺎﻋﺮٌ ﻓ ﺄﺭﺛﻲ ﺃﺧ ﻲ ﺯﻳ ﺪﺍً ٬ ﻭﺍﷲِ ﻣ ﺎ ﻫﺒﱠ ﺖِ ﺍﻟ ﺼّﺒﺎ ﻣ ﻦْ ﻧﺠ ﺪ ﺇﻻﱠ
ﺟﺎءﺗﻨﻲ ﺑﺮﻳﺢِ ﺯﻳﺪٍ . ﻳﺎ ﻣﺘﻤﻢُ ٬ ﺇﻥﱠ ﺯﻳ ﺪﺍً ﺃﺳ ﻠﻢ ﻗﺒﻠ ﻲ ﻭﻫ ﺎﺟﺮَ ﻭﻗﺘ ﻞ ﻗﺒﻠ ﻲ ٬ ﺛ ﻢﱠ ﻳﺒﻜ ﻲ
ﻋﻤﺮ . ﻳﻘﻮﻝ ﻣﺘﻤﱢﻢ:
ﺣﺒﻴﺒ ﻲ ﻟِﺘ ﺬْﺭﺍﻑِ ﺍﻟ ﺪﱡﻣﻮﻉِ ﻟﻌﻤْ ﺮﻱ ﻟﻘ ﺪ ﻻﻡ ﺍﻟﺤﺒﻴ ﺐُ ﻋﻠ ﻰ
ﻚِ
ﻮﻯ ﱠﻮﺍﻓِ ﻴﻦ ﺍﻟﻠﺴ
ﱢ ﺍﻟ
ﻟﻘﺒ ﺮٍ ﺛ ﻮﻯ ﺑ ُﻜ ﻪُ ﺎ
ﻓﻘ ﺒ ﺎﻝ ﺃﺗﺒﻜ ﻲ ﻛ ﻞﱠ ﻗﺒ ﺮٍ ﺭﺃﻳﺘ ﺍﻟ
ﻙِ
ّﻛﺎﻟﺩِِ ﻚِ ُ ﻣﺎ ﻓﺎﻟ ﺮ ﺪ
ﻓ ﺪﻋْﻨﻲ ﻓﻬ ﺬﺍ ﻛﻠﱡ ﻪُ ﻗﺒ ﻓﻘﻠ ﺖُ ﻟ ﻪ ﺇﻥ ﺍﻟ ﺸﱠﺠﻰ ﻳﺒﻌ ﺚُ
ِ ٬ ﻓﺠﺎء ﺍﻟﺸﺎﻋﺮُ ﺍﺑ ﻦُ ﻋﺒ ﺪﻭﻥ ﻳُﻌ ﺰﱢﻳﻬﻢ ﻓ ﻲ ﻫ ﺬﻩ ﱠﺠﻰ ِ ﻓﻲ ﺍﻷﻧﺪﻟﺸﺲ
ﺍﻟ
ﻧُﻜﺐ ﺑﻨﻮ ﺍﻷﺣﻤﺮ
ﺍﻟﻤﺼﻴﺒﺔِ ﻓﻘﺎﻝ :
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ﻓﻤ ﺎ ﺍﻟﺒﻜ ﺎءُ ﻋﻠ ﻰ ﺍﻷﺷ ﺒﺎ ِ
ﺡ ﺍﻟ ﱠﺪ ْﻫﺮُ ﻳﻔﺠ ﻊُ ﺑﻌ ﺪ ﺍﻟﻌَ ﻴْﻦِ
ﺼْ ﱡﻮﺚِﺭِ ﻭﺍﻟ
ِ ﺍﻟﱠﻠﻴ ﻋ ﻦْ ﻧﻮْﻣَ ﺔٍ ﺑ ﻴﻦ ﻧ ﺎﺏ ﻮﻙﺮِ ﺎﻷﺛ ﺑ
ُ ﺃﻧﻬ ﺎﻙ ﺃﻧﻬ ﺎﻙ ﻻ ﺁﻟ
ْ ﻣ ﻦﺮِ
ُ
ﺕﻔْ ﻋﻠﻴّ ﺎً ﺑﻤ ﻦْ ﺷ ﺎءﺕ ﻭﺍﻟﻈﱡ
ﻓ ﺪ ﺔ ﻣﻮﻋﻈ
ﺮﺍً َ ﻭﻟَﻴْﺘﻬ ﺎ ﺇﺫ ﻓ ﺪﺕْ ﻋﻤ
ﺸﱡﺪ ْﻧﺮِﻴَﺎ ﻛَﻤَ ﺎء ﺍﻟﺒ
ِ ﺍﻟ ﺤﻴَ ﺎﺓ ﺑﺨﺎﺭﺟَ ﻴ ﺔٍﻬَ ﺎ ﺳَ ﺎ ِﻓﻠَﻬَﺎِ ﴿ ٬ ﴾ ﺇﻧﱠﻤَ ﺎَ ﻣﺜَ ﻞُ ﺍﻟْ َ
ﺟ َﻌ ْﻠﻨَ ﺎ ﻋَﺎﻟِ َ ﴿ ﻓﻠَﻤﱠ ﺎ ﺟَ ﺎء ﺃَﻣْ ُﺮﻧَ ﺎَ
ﺣﺘﱠ ﻰَ ﺇِﺫَﺍ ﺧﺘَﻠَﻂَ ﺑِ ﻪَِ ﻧﺒَ ﺎﺕُ ﺍﻷَﺭْﺽِ ﻣِﻤﱠ ﺎَ ﻳﺄْﻛُ ﻞُ ﺍﻟﻨﱠ ﺎﺱُ ﻭَﺍﻷَﻧْﻌَ ﺎﻡَُ ﺃَﻧ َﺰ ْﻟﻨَﺎﻩُ ﻣِﻦَ ﺍﻟﺴﱠﻤَﺎءِ ﻓَﺎ ْ
ﻋَﻠﻴْﻬَﺎَ ﺃﺗَﺎﻫَﺎ ﺃَﻣْ ُﺮﻧَ ﺎ ﻟَْ ﻴﻼً ﻇﻦﱠ ﺃَ ْﻫُﻠﻬَﺎَ ﺃ ﱠﻧ ُﻬﻢْ ﻗَﺎﺩِﺭُ ﻭﻥََ ﺃَﺧَﺬَﺕِ ﺍﻷَﺭْﺽُ ﺯُﺧْﺮُ َﻓﻬَﺎ ﻭَﺍﺯﱠ ﱠﻳﻨَﺖْ ﻭَ َ
ﺣﺼِﻴﺪﺍًَ ﻛﺄَﻥ ﱠﻟﻢَْ ﺗﻐْﻦَ ﺑِﺎﻷَﻣْﺲِ. ﴾ ﺠ َﻌﻠْﻨَﺎﻫَﺎَ ﺃَﻭَْ ﻧﻬَﺎﺭﺍً ﻓَ َ
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ﺛﻤﺮﺍﺕُ ﺍﻟﺮﱢﺿﺎ ﺍﻟﻴﺎﻧﻌﺔ
ﻋﻨْﻬُﻢْ ﻭَ َﺭﺿُﻮﺍْ ﻋَﻨْﻪُ. ﴾ ﺿﻲَ ﺍﻟﻠّﻪَُ
﴿ ﱠﺭ ِ
ﻭﻟﻠﺮﺿﺎ ﺛﻤﺮﺍﺕٌ ﺇﻳﻤﺎﻧﻴﺔٌ ﻛﺜﻴ ﺮﺓٌ ﻭﺍﻓ ﺮﺓٌ ﺗﻨ ﺘﺞُ ﻋﻨ ﻪ ٬ ﻳﺮﺗﻔ ﻊُ ﺑﻬ ﺎ ﺍﻟﺮﺍﺿ ﻲ ﺇﻟ ﻰ
ﺃﻋﻠﻰ ﺍﻟﻤﻨﺎﺯﻝِ ٬ ﻓﻴُﺼﺒﺢُ ﺭﺍﺳﺨﺎً ﻓﻲ ﻳﻘﻴِﻨﻪ ٬ ﺛﺎﺑﺘﺎً ﻓﻲ ﺍﻋﺘﻘ ﺎﺩِﻩ ٬ ﻭﺻ ﺎﺩﻗﺎً ﻓ ﻲ ﺃﻗﻮﺍﻟِ ﻪ
ﻭﺃﻋﻤﺎﻟِﻪ ﻭﺃﺣﻮﺍﻟِﻪ.
ﻓﺘﻤﺎﻡُ ﻋﺒﻮﺩ ﱢﻳﺘِﻪ ﻓﻲ ﺟَﺮَﻳﺎﻥِ ﻣﺎ ﻳﻜﺮ ُﻫﻪُ ﻣﻦ ﺍﻷﺣﻜ ﺎﻡ ﻋﻠﻴ ﻪ . ﻭﻟ ﻮ ﻟ ﻢ ﻳﺠْ ﺮِ ﻋﻠﻴ ﻪ
ﻣﻨﻬﺎ ﺇﻻﱠ ﻣﺎ ﻳﺤﺐﱡ ٬ ﻟﻜﺎﻥ ﺃﺑْﻌَﺪ ﺷﻲءٍ ﻋ ﻦْ ﻋﺒﻮﺩﻳﱠ ﺔ ﺭﺑﱢ ﻪ ٬ ﻓ ﻼ ﺗ ﺘﻢﱡ ﻟ ﻪ ﻋﺒﻮﺩﻳﱠ ﺔ . ﻣ ﻦ
ﻏ ْﻴﺮِﻫ ﺎ – ﺇﻻﱠ ﺍﻟ ﺼﱠﺒﺮِ ﻭﺍﻟﺘﱠﻮﻛ ﻞِ ﻭﺍﻟﺮﱢﺿ ﺎ ﻭﺍﻟﺘ ﻀﺮﱡﻉِ ﻭﺍﻻﻓﺘﻘ ﺎﺭِ ﻭﺍﻟ ﺬﱡﻝﱢ ﻭﺍﻟﺨ ﻀﻮﻉِ ﻭ َ
ﺑﺠﺮﻳﺎﻥِ ﺍﻟﻘﺪﺭِ ﻟﻪ ﺑﻤﺎ ﻳﻜﺮﻩُ ٬ ﻭﻟﻴﺲ ﺍﻟ ﺸﺄﻥُ ﻓ ﻲ ﺍﻟﺮﺿ ﺎ ﺑﺎﻟﻘ ﻀﺎءِ ﺍﻟﻤﻼﺋ ﻢ ﻟﻠﻄﺒﻴﻌ ﺔِ٬
ﻄ ْﺒﻊِ . ﻓﻠﻴﺲ ﻟﻠﻌﺒﺪِ ﺃﻥْ ﻳﺘﺤﻜﱠﻢ ﻓ ﻲ ﻗ ﻀﺎءِ ﺍﷲِ ﺇﻧﻤﺎ ﺍﻟﺸﺄﻥُ ﻓﻲ ﺍﻟﻘﻀﺎءِ ﺍﻟﻤُ ْﺆﻟِﻢِ ﺍﻟﻤﻨﺎ ﻓِﺮِ ﻟﻠ ﱠ
ﺨﻴَ ﺮَﺓُ ٬ ﺑ ﻞْ
ﻭﻗﺪﺭِﻩ ٬ ﻓﻴﺮﺿﻰ ﺑﻤﺎ ﺷﺎء ﻭﻳﺮﻓﺾُ ﻣﺎ ﺷﺎء ٬ ﻓﺈﻥﱠ ﺍﻟﺒﺸﺮ ﻣﺎ ﻛﺎﻥ ﻟﻬ ﻢِ ﺍﻟ ِ
ﻄﻠِ ﻊُ ﻋﻠ ﻰ ﺍﻟﺨﻴ ﺮﺓُ ﺍﷲِ ٬ ﻓﻬ ﻮ ﺃﻋْﻠ ﻢُ ﻭﺃﺣْﻜ ﻢُ ﻭﺃﺟ ﻞﱡ ﻭﺃﻋﻠ ﻰ ٬ ﻷﻧ ﻪ ﻋ ﺎﻟﻢُ ﺍﻟﻐﻴ ﺐِ ﺍﻟﻤ ﱠ
ﺍﻟﺴﺮﺍﺋﺮِ ٬ ﺍﻟﻌﺎﻟﻢُ ﺑﺎﻟﻌﻮﺍﻗﺐِ ﺍﻟﻤﺤﻴﻂُ ﺑﻬﺎ.
ﺭﺿﺎً ﺑﺮﺿﺎ:
ﻭ ْﻟﻴَﻌْﻠﻢ ﺃﻥﱠ ﺭﺿﺎﻩ ﻋﻦ ﺭﺑﱢﻪ ﺳﺒﺤﺎﻧﻪُ ﻭﺗﻌﺎﻟﻰ ﻓﻲ ﺟﻤﻴﻊِ ﺍﻟﺤ ﺎﻻﺕِ ٬ ﻳُﺜﻤِ ﺮُ ﺭﺿ ﺎ
ﺭﺑُ ﻪ ﻋﻨ ﻪ ٬ ﻓ ﺈﺫﺍ ﺭﺿ ﻲ ﻋﻨ ﻪ ﺑﺎﻟﻘﻠﻴ ﻞِ ﻣ ﻦ ﺍﻟ ﺮﱢﺯﻕِ ٬ ﺭﺿ ﻲ ﺭﺑﱡ ﻪ ﻋﻨ ﻪ ﺑﺎﻟﻘﻠﻴ ﻞِ ﻣ ﻦ
ﺍﻟﻌﻤ ﻞِ ٬ ﻭﺇﺫﺍ ﺭﺿ ﻲ ﻋﻨ ﻪ ﻓ ﻲ ﺟﻤﻴ ﻊ ﺍﻟﺤ ﺎﻻﺕِ ٬ ﻭﺍﺳ ﺘﻮﺕْ ﻋﻨ ﺪﻩُ ٬ ﻭﺟ ﺪﻩُ ﺃﺳْ ﺮَﻉَ
ﺷﻲءٍ ﺇﻟﻰ ﺭﺿﺎﻩُ ﺇﺫﺍ ﺗﺮﺿﱠ ﺎﻩ ﻭﺗﻤﻠﱠﻘ ﻪ ؛ ﻭﻟ ﺬﻟﻚ ﺍﻧﻈ ﺮْ ﻟﻠﻤُﺨﻠ ﺼﻴِﻦ ﻣ ﻊِ ﻗﻠﱠ ﺔِ ﻋﻤﻠﻬِ ﻢ٬
ﻛﻴﻒ ﺭﺿ ﻲ ﺍﷲُ ﺳ ﻌﻴﻬﻢ ﻷﻧﻬ ﻢْ ﺭﺿُ ﻮﺍ ﻋﻨ ﻪُ ﻭﺭﺿ ﻲ ﻋ ﻨﻬﻢْ ٬ ﺑﺨ ﻼﻑِ ﺍﻟﻤﻨ ﺎﻓﻘﻴﻦ٬
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ﻓﺈﻥﱠ ﺍﷲ ﺭﺩﱠ ﻋﻤﻠﻬﻢ ﻗﻠﻴﻠﻪُ ﻭﻛﺜﻴﺮﻩُ ؛ ﻷﻧﻬﻢِ ﺳﺨِﻄُﻮﺍ ﻣﺎ ﺃﻧ ﺰﻝَ ﺍﷲ ﻭﻛﺮﻫُ ﻮﺍ ﺭﺿ ﻮﺍﻧﻪُ٬
ﻓﺄﺣﺒﻂ ﺃﻋﻤﺎﻟﻬﻢ.
ُ ﺍﻟﺴﱡﺨْﻂُ:
ﻣﻦْ ﺳﺨِﻂ ﻓﻠﻪ
ﻭﺍﻟﺴﱡﺨﻂُ ﺑﺎﺏُ ﺍﻟﻬﻢﱢ ﻭﺍﻟﻐﻢﱢ ﻭﺍﻟﺤﺰﻥِ ٬ ﻭﺷﺘﺎﺕِ ﺍﻟﻘﻠﺐِ ٬ ﻭﻛ ﺴﻒِ ﺍﻟﺒ ﺎﻝِ ٬ ﻭﺳُ ﻮ ِء
ﻈﻦﱢ ﺑﺎﷲ ﺧﻼﻑُ ﻣﺎ ﻫﻮ ﺃﻫﻠُﻪ . ﻭﺍﻟﺮﺿﺎ ﻳُﺨﻠﱢ ﺼُﻪ ﻣ ﻦْ ﺫﻟ ﻚ ﻛﻠﱢ ﻪ ٬ ﻭﻳﻔ ﺘﺢُ ﺍﻟﺤﺎﻝِ ٬ ﻭﺍﻟ ﱠ
ﻟ ﻪ ﺑ ﺎﺏ ﺟﻨ ﺔِ ﺍﻟ ﺪﻧﻴﺎ ﻗﺒ ﻞ ﺍﻵﺧ ﺮﺓِ ٬ ﻓ ﺈﻥﱠ ﺍﻻﺭﺗﻴ ﺎﺡ ﺍﻟﻨﻔ ﺴﻲﱠ ﻻ ﻳ ﺘﻢﱡ ﺑﻤُﻌﺎﻛ ﺴﺔِ ﺍﻷﻗ ﺪﺍﺭِ
ﻭﻣ ﻀﺎﺩﱠﺓ ﺍﻟﻘ ﻀﺎءِ ٬ ﺑ ﻞ ﺑﺎﻟﺘ ﺴﻠﻴﻢِ ﻭﺍﻹﺫﻋ ﺎﻥِ ﻭﺍﻟﻘﺒُ ﻮﻝِ ٬ ﻷﻥﱠ ﻣ ﺪﺑﱢﺮ ﺍﻷﻣ ﺮِ ﺣﻜ ﻴﻢٌ ﻻ
ُ ﻳﺘﱠﻬﻢُ ﻓ ﻲ ﻗ ﻀﺎﺋِﻪ ﻭﻗ ﺪﺭﻩِ ٬ ﻭﻻ ﺯﻟ ﺖُ ﺃﺫﻛ ﺮُ ﻗ ﺼﺔ ﺍﺑ ﻦ ﺍﻟﺮﺍﻭﻧ ﺪﻱﱢ ﺍﻟﻔﻴﻠ ﺴﻮﻑ ﺍﻟ ﺬﱠﻛّﻲِ
ﺍﻟﻤﻠﺤﺪِ ٬ ﻭﻛﺎﻥ ﻓﻘﻴﺮﺍً ٬ ﻓﺮﺃﻯ ﻋﺎﻣﻴّﺎً ﺟﺎﻫﻼً ﻣﻊ ﺍﻟﺪﱡﻭﺭِ ﻭﺍﻟﻘ ﺼﻮﺭِ ﻭﺍﻷﻣ ﻮﺍﻝِ ﺍﻟﻄﺎﺋﻠ ﺔِ
٬ ﻓﻨﻈﺮ ﺇﻟﻰ ﺍﻟ ﺴﻤﺎءِ ﻭﻗ ﺎﻝ : ﺃﻧ ﺎ ﻓﻴﻠ ﺴﻮﻑُ ﺍﻟ ﺪﻧﻴﺎ ﻭﺃﻋ ﻴﺶُ ﻓﻘﻴ ﺮﺍً ٬ ﻭﻫ ﺬﺍ ﺑﻠﻴ ﺪٌ ﺟﺎﻫ ﻞٌ
ﻭﻳﺤﻴﺎ ﻏﻨﻴّﺎً ٬ ﻭﻫﺬﻩ ﻗِ ﺴﻤﺔٌ ﺿِ ﻴﺰﻯ . ﻓﻤ ﺎ ﺯﺍﺩﻩُ ﺍﷲُ ﺇﻻ ﻣﻘْﺘ ﺎً ﻭﺫُﻻّ ﻭﺿ ﻨْﻜﺎً َ ﴿ ﻭَﻟﻌَ ﺬَﺍﺏُ
ﺍﻟْﺂﺧِﺮَﺓِ ﺃَﺧْﺰَﻯ ﻭَﻫُﻢْ ﻟَﺎ ﻳُﻨﺼَﺮُﻭﻥَ. ﴾
ﻓﻮﺍﺋﺪُ ﺍﻟﺮﱢﺿﺎ:
ﻓﺎﻟﺮﱢﺿﺎ ﻳُﻮﺟِﺐُ ﻟﻪ ﺍﻟﻄﱡﻤﺄﻧﻴ ﻨ ﺔ ٬ ﻭﺑ ﺮﺩ ﺍﻟﻘﻠ ﺐِ ٬ ﻭﺳ ﻜﻮﻧﻪُ ﻭﻗ ﺮﺍﺭﻩ ﻭﺛﺒﺎﺗ ﻪُ ﻋﻨ ﺪ
ﺍﺿﻄﺮﺍﺏِ ﺍﻟﺸﱡﺒﻪِ ﻭﺍﻟﺘﺒﺎﺱِ ﻭﺍﻟﻘﻀﺎﻳﺎ ﻭﻛﺜْﺮﺓِ ﺍﻟ ﻮﺍﺭﺩِ ٬ ﻓﻴﺜ ﻖُ ﻫ ﺬﺍ ﺍﻟﻘﻠ ﺐُ ﺑﻤﻮﻋ ﻮﺩِ ﺍﷲِ
ﻭﻣﻮﻋﻮﺩِ ﺭﺳﻮﻟﻪ ٬ r ﻭﻳﻘﻮﻝُ ﻟﺴﺎﻥُ ﺍﻟﺤﺎﻝِ ﴿ : ﻫَﺬَﺍ ﻣَﺎَ ﻭﻋَﺪَﻧَﺎ ﺍﻟﻠﱠﻪُ ﻭَﺭَﺳُ ﻮﻟُﻪُ ﻭَﺻَ ﺪَﻕَ
ﺴﻠِﻴﻤﺎً . ﴾ ﻭﺍﻟ ﺴﺨﻂُ ﻳﻮﺟ ﺐُ ﺍﺿ ﻄﺮﺍﺏ ﻗﻠﺒِ ﻪ ﺍﻟﻠﱠﻪُ ﻭَﺭَﺳُﻮﻟُﻪُ ﻭَﻣَﺎ ﺯَﺍﺩَ ُﻫﻢِْ ﺇﻟﱠﺎ ﺇِﻳﻤَﺎﻧﺎًَ ﻭﺗَ ْ
٬ ﻭﺭﻳﺒﺘﻪُ ﻭﺍﻧﺰﻋﺎﺟﻪُ ٬ ﻭﻋَﺪَﻡَ ﻗﺮﺍﺭِﻩِ ٬ ﻭﻣﺮﺿﻪُ ﻭﺗﻤﺰﱡﻗﻪُ ٬ ﻓﻴﺒﻘﻰ ﻗﻠِﻘ ﺎً ﻧﺎﻗِﻤ ﺎً ﺳ ﺎﺧِﻄﺎً
ﻣﺘﻤﺮﱢﺩﺍً ٬ ﻓﻠﺴﺎﻥُ ﺣﺎﻟِﻪ ﻳﻘﻮﻝُ ﴿ : ﻣﱠﺎَ ﻭﻋَ َﺪﻧَﺎ ﺍﻟﻠﱠﻪُ ﻭَﺭَﺳُ ﻮﻟُﻪُِ ﺇﻟﱠ ﺎ ﻏُ ﺮُﻭﺭﺍً . ﴾ ﻓﺄﺻ ﺤﺎﺏُ
ﻋﻨِﻴﻦ ٬ ﻭﺇﻥ ﻃُﻮﻟِﺒ ﻮﺍ ﺑ ﺎﻟﺤﻖﱢ ﺇﺫﺍ ﻫ ﻢْ ﻫﺬﻩ ﺍﻟ ﻘﻠﻮﺏِ ﺇﻥ ﻳﻜُﻦ ﻟﻬ ﻢُ ﺍﻟﺤ ﻖﱡ ٬ ﻳ ﺄﺗﻮﺍ ﺇﻟﻴ ﻪ ﻣُ ﺬ ِ
ﻳ ﺼْﺪﻓِﻮﻥ ٬ ﻭﺇﻥْ ﺃﺻ ﺎﺑﻬﻢ ﺧﻴ ﺮٌ ﺍﻃﻤ ﺄﻧﱞﻮﺍ ﺑ ﻪ ٬ ﻭﺇﻥْ ﺃﺻ ﺎﺑﺘﻬﻢ ﻓﺘﻨ ﺔٌ ﺍﻧﻘﻠﺒُ ﻮﺍ ﻋﻠ ﻰ
ﻭﺟﻮﻫﻬِﻢ ٬ ﺧﺴﺮُﻭﺍ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ َ ﴿ ﺫِﻟﻚَُ ﻫﻮَ ﺍﻟْﺨُﺴْﺮَﺍﻥُ ﺍﻟْ ُﻤﺒِﻴﻦُ . ﴾ ﻛﻤ ﺎ ﺃﻥّ ﺍﻟﺮﺿ ﺎ
ﻳُﻨﺰﻝُ ﻋﻠﻴ ﻪ ﺍﻟ ﺴﻜﻴﻨﺔ ﺍﻟﺘ ﻲ ﻻَ ﺃﻧْﻔَ ﻊَ ﻟ ﻪ ﻣﻨﻬ ﺎ ٬ ﻭﻣﺘ ﻰ ﻧﺰﻟ ﺖْ ﻋﻠﻴ ﻪ ﺍﻟ ﺴﻜﻴﻨﺔُ ٬ ﺍﺳ ﺘﻘﺎﻡ
ﻭﺻﻠﺤﺖْ ﺃﺣﻮﺍﻟُﻪ ٬ ﻭﺻﻠﺢ ﺑﺎﻟُﻪ ٬ ﻭﺍﻟﺴﱡﺨﻂ ﻳُﺒ ِﻌﺪُﻩ ﻣﻨﻬﺎ ﺑﺤ ﺴﺐِ ﻗﻠﱠﺘِ ﻪ ﻭﻛﺜﺮﺗِ ﻪ ٬ ﻭﺇﺫﺍ
ﺗﺮﺣﱠﻠﺖْ ﻋﻨﻪُ ﺍﻟﺴﻜﻴﻨﺔُ ٬ ﺗﺮﺣﱠﻞ ﻋﻨﻪ ﺍﻟﺴﺮﻭﺭُ ﻭﺍﻷﻣْﻦُ ﻭﺍﻟﺮﺍﺣﺔُ ﻭﻃِﻴﺐُ ﺍﻟﻌﻴﺶِ . ﻓﻤ ﻦْ
ﺃﻋْﻈَﻢِ ﻧﻌﻢِ ﺍﷲِ ﻋﻠ ﻰ ﻋﺒﺪِﻩ : ﺗﻨﺰﱡﻝُ ﺍﻟﺴﻜﻴﻨﺔِ ﻋﻠﻴﻪِ . ﻭﻣﻦْ ﺃﻋﻈﻢِ ﺃﺳﺒﺎﺑِﻬﺎ : ﺍﻟﺮﺿﺎ ﻋﻨ ﻪ
ﻓﻲ ﺟﻤﻴﻊِ ﺍﻟﺤﺎﻻﺕِ.
ﻻ ﺗُﺨﺎﺻِﻢ ﺭﺑﱠﻚ :
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ﻭﺍﻟﺮﺿﺎ ﻳﺨﻠﱢﺺُ ﺍﻟﻌﺒ ﺪ ﻣ ﻦْ ﻣُﺨﺎﺻ ﻤﺔِ ﺍﻟ ﺮﺏﱢ ﺗﻌ ﺎﻟﻰ ﻓ ﻲ ﺃﺣﻜﺎﻣِ ﻪ ﻭﺃﻗ ﻀﻴﺘِﻪ.
ﻓﺈﻥﱠ ﺍﻟﺴﱡﺨﻂ ﻋﻠﻴﻪِ ﻣُﺨﺎﺻﻤﺔٌ ﻟﻪ ﻓﻴﻤﺎ ﻟﻢ ﻳ ﺮﺽ ﺑ ﻪ ﺍﻟﻌﺒ ﺪُ ٬ ﻭﺃﺻ ﻞُ ﻣﺨﺎﺻ ﻤﺔِ ﺇﺑﻠ ﻴﺲ
ﻋﺪَﻡِ ﺭﺿﺎﻩ ﺑﺄﻗْﻀَِﻴﺘِﻪ ٬ ﻭﺃﺣﻜﺎﻣِﻪ ﺍﻟﺪﱢﻳﻨﻴِﺔ ﻭﺍﻟﻜﻮﻧﻴِﺔ . ﻭﺇﻧﱠﻤﺎ ﺃﻟﺤﺪ ﻣﻦْ ﺃﻟﺤ ﺪَ ﻟﺮﺑﱢﻪ : ﻣﻦَْ
ﻋﻦْ ﻟﻤﻘ ﺎﻡِ
٬ ﻭﺟَﺤِﺪَ ﻣﻦْ ﺟﺤﺪ ﻷﻧﻪُ ﻧﺎﺯﻉَ ﺭﺑﱠﻪ ﺭﺩﺍء ﺍﻟﻌﻈﻤﺔِ ﻭﺇﺯﺍﺭ ﺍﻟﻜﺒﺮﻳﺎءِ ٬ ﻭﻟﻢ ﻳُﺬ ِ
ﺍﻟﺠﺒ ﺮﻭﺕِ ٬ ﻓﻬ ﻮ ﻳُﻌﻄﱢ ﻞُ ﺍﻷﻭﺍﻣ ﺮ ٬ ﻭﻳﻨﺘﻬِ ﻚُ ﺍﻟﻤﻨ ﺎﻫﻲ ٬ ﻭﻳﺘ ﺴﺨﱠﻂُ ﺍﻟﻤﻘ ﺎﺩﻳﺮ ٬ ﻭﻟ ﻢ
ﻋﻦْ ﻟﻠﻘﻀﺎءِ. ﻳُﺬ ِ
ﺣُﻜْﻢٌ ﻣﺎﺽٍ ﻭﻗﻀﺎءٌ ﻋَﺪْﻝٌ:
ﻭﺣُﻜﻢُ ﺍﻟﺮﱠﺏﱢ ﻣﺎﺽٍ ﻓ ﻲ ﻋﺒ ﺪِﻩ ٬ ﻭﻗ ﻀﺎﺅُﻩ ﻋ ﺪْﻝٌ ﻓﻴ ﻪ ٬ ﻛﻤ ﺎ ﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ)) :
ﻣﺎﺽٍ ﻓﻲﱠ ﺣﻜﻤُﻚ ٬ ﻋَ ْﺪﻝٌ ﻓﻲ ﻗﻀﺎﺅﻙ . (( ﻭﻣﻦْ ﻟ ﻢ ﻳ ﺮﺽ ﺑﺎﻟﻌ ﺪﻝِ ٬ ﻓﻬ ﻮ ﻣ ﻦْ ﺃﻫ ﻞِ
ﺍﻟﻈﱡﻠﻢِ ﻭﺍﻟﺠﻮْﺭِ . ﻭﺍﷲُ ﺃﺣﻜﻢُ ﺍﻟﺤﺎﻛﻤﻴﻦ ٬ ﻭﻗﺪْ ﺣﺮﱠ ﺍﻟﻈﻠﱡ ﻢَ ﻋﻠ ﻰ ﻧﻔ ﺴِﻪ ٬ ﻭﻟ ﻴﺲ ﺑﻈ ﻼﱠﻡٍ
ﻇﻠْﻢِ ﺍﻟﻨﺎﺱِ ٬ ﻭﻟﻜﻦّ ﺃﻧْﻔُﺴﻬﻢ ﻳﻈﻠﻤﻮﻥ.
ﻟﻠﻌﺒﻴﺪِ ٬ ﻭﺗﻘﺪﱠﺱ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻨﺰﱠﻩ ﻋﻦُْ
)) ﻋَ ْﺪﻝٌ ﻓﻲ ﻗﻀﺎﺅﻙ (( ﻳَﻌُﻢﱡ ﻗﻀﺎء ﺍﻟﺬﻧﺐِ ٬ ﻭﻗﻀﺎء ﺃﺛﺮِﻩِ ﻭﻋﻘﻮﺑﺘِ ﻪ٬ ﻭﻗﻮﻟُﻪ :
ﻓﺈﻥﱠ ﺍﻷﻣ ﺮﻳﻦِ ﻣ ﻦْ ﻗ ﻀﺎﺋِﻪ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ٬ ﻭﻫ ﻮ ﺃﻋ ﺪﻝُ ﺍﻟﻌ ﺎﺩﻟﻴﻦ ﻓ ﻲ ﻗ ﻀﺎﺋِﻪ ﺑﺎﻟ ﺬﻧﺐِ٬
ﻭﻓﻲ ﻗﻀﺎﺋِﻪ ﺑﻌﻘﻮﺑﺘِﻪ . ﻭﻗﺪ ﻳﻘﻀﻲ ﺳﺒﺤﺎﻧﻪ ﺑﺎﻟﺬﻧﺐِ ﻋﻠﻰ ﺍﻟﻌﺒ ﺪِ ﻷﺳ ﺮﺍﺭٍ ﻭﺧﻔﺎﻳ ﺎ ﻫ ﻮ
ﻋﻠَﻢُ ﺑﻬﺎ ٬ ﻗﺪ ﻳﻜﻮﻥُ ﻟﻬﺎ ﻣﻦ ﺍﻟﻤﺼﺎﻟﺢِ ﺍﻟﻌﻈﻴﻤِﺔ ﻣﺎ ﻻ ﻳﻌﻠﻤُﻬﺎ ﺇﻻ ﻫُﻮ.
ﺃ ْ
ﻻ ﻓﺎﺋﺪﺓ ﻓﻲ ﺍﻟﺴﱡﺨﻂِ:
ﻭﻋ ﺪﻡُ ﺍﻟﺮﱠﺿ ﺎ : ﺇﻣﱠ ﺎ ﺃﻥْ ﻳﻜ ﻮﻥ ﻟﻔ ﻮﺍﺕِ ﻣ ﺎ ﺃﺧﻄ ﺄﻩُ ﻣ ﻢﱠ ﻳﺤﺒﱡ ﻪ ﻭﻳﺮﻳ ﺪﻩُ ٬ ﻭﺇﻣّ ﺎ
ﻹﺻ ﺎ ﺑﺔٍ ﺑﻤ ﺎ ﻳﻜﺮﻫُ ﻪ ﻭﻳُ ﺴﺨﻄُﻪ . ﻓ ﺈﺫﺍ ﺗ ﻴﻘﱠﻦ ﺃﻥﱠ ﻣ ﺎ ﺃﺧﻄ ﺄﻩ ﻟ ﻢ ﻳﻜُ ﻦْ ﻟﻴُ ﺼﻴﺒَﻪ ٬ ﻭﻣ ﺎ
ﺃﺻ ﺎﺑﻪ ﻟ ﻢ ﻳﻜ ﻦْ ﻟﻴُﺨﻄﺌ ﻪ ٬ ﻓ ﻼ ﻓﺎﺋ ﺪﺓ ﻓ ﻲ ﺳ ﺨﻄِﻪ ﺑﻌ ﺪ ﺫﻟ ﻚ ﺇﻻ ﻓ ﻮﺍﺕُ ﻣ ﺎ ﻳﻨﻔﻌُ ﻪ٬
ﻭﺣﺼﻮﻝُ ﻣﺎ ﻳﻀﺮﱡﻩ . ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ )) : ﺟ ﻒﱠ ﺍﻟﻘﻠ ﻢُ ﺑﻤ ﺎ ﺃﻧ ﺖ ﻻﻕٍ ﻳ ﺎ ﺃﺑ ﺎ ﻫﺮﻳ ﺮﺓ٬
ﻓﻘﺪْ ﻓُ ِﺮﻍَ ﻣﻦ ﺍﻟﻘﻀﺎءِ ٬ ﻭﺍﻧ ُﺘﻬِ ﻲ ﻣﻦ ﺍﻟﻘﺪﺭِ ٬ ﻭ ُﻛﺘِﺒ ﺖِ ﺍﻟﻤﻘ ﺎﺩﻳﺮُ ٬ ﻭﺭُﻓِﻌ ﺖِ ﺍﻷﻗ ﻼﻡُ٬
ﺤﻒُ. (( ﻭﺟﻔﱠﺖِ ﺍﻟﺼﱡ ُ
ﺍﻟﺴﻼﻣﺔُ ﻣﻊ ﺍﻟﺮﱢﺿﺎ:
ﻭﺍﻟﺮﺿﺎ ﻳﻔﺘﺢُ ﻟﻪ ﺑﺎﺏ ﺍﻟﺴﻼﻣﺔِ ٬ ﻓﻴﺠﻌﻞُ ﻗﻠﺒﻪُ ﺳﻠﻴﻤﺎً ٬ ﻧﻘﻴّﺎً ﻣﻦ ﺍﻟﻐ ﺶﱢ ﻭﺍﻟ ﺪﱠﻏ ِ
ﻞ
ﻭﺍﻟﻐ ﻞﱢ ٬ ﻭﻻ ﻳﻨﺠ ﻮ ﻣ ﻦْ ﻋ ﺬﺍﺏِ ﺍﷲِ ﺇﻻ ﻣ ﻦْ ﺃﺗ ﻰ ﺍﷲ ﺑﻘﻠ ﺐٍ ﺳ ﻠﻴﻢٍ ٬ ﻭﻫ ﻮ ﺍﻟ ﺴﱠ ﺎﻟِﻢُ ﻣ ﻦ
ﺍﻟ ﺸﱡﺒﻪِ ٬ ﻭﺍﻟ ﺸﱠﻚﱢ ﻭﺍﻟ ﺸﱢﺮﻙِ ٬ ﻭﺗﻠ ﱡﺒﺲِ ﺇﺑﻠ ﻴﺲ ﻭﺟُﻨ ﺪِﻩ ٬ ﻭﺗﺨﺬﻳﻠِ ﻪِ ﻭﺗ ﺴﻮﻳ ِﻔﻪِ ٬ﻭﻭﻋْ ﺪِﻩ
ﺿ ِﻬﻢَْ ﻳ ْﻠ َﻌﺒُﻮﻥَ . ﴾ ﻭﻭﻋﻴﺪِﻩ ٬ ﻓﻬﺬﺍ ﺍﻟﻘﻠﺐُ ﻟﻴﺲ ﻓﻴﻪِ ﺇﻻ ﺍﷲُُ ﴿ : ﻗﻞِ ﺍﻟﻠّﻪُُ ﺛﻢﱠ ﺫَﺭْﻫُﻢْ ﻓِﻲَ
ﺧ ْﻮ ِ
ﻭﻛﺬﻟﻚ ﺗﺴﺘﺤﻴﻞُ ﺳﻼﻣﺔُ ﺍﻟﻘﻠﺐِ ﻣﻦ ﺍﻟﺴﱡﺨﻂِ ﻭﻋ ﺪﻡِ ﺍﻟﺮﺿ ﺎ ٬ ﻭ ﻛﻠﱠﻤ ﺎ ﻛ ﺎﻥ ﺍﻟﻌﺒ ﺪُ
ﺃﺷﺪﱠ ﺭﺿﺎً ٬ ﻛﺎﻥ ﻗﻠﺒُﻪ ﺃﺳْ ﻠَﻢَ . ﻓﺎﻟﺨﺒ ﺚُ ﻭﺍﻟ ﱠﺪﻏَﻞُ ﻭﺍﻟﻐ ﺶﱡ : ﻗ ﺮﻳﻦُ ﺍﻟ ﺴﱡﺨﻂِ . ﻭﺳ ﻼﻣﺔُ
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ﺍﻟﻘﻠ ﺐِ ﻭﺑ ﺮﱡﻩ ﻭﻧُ ﺼﺤُﻪ : ﻗ ﺮﻳﻦُ ﺍﻟﺮﺿ ﺎ . ﻭﻛ ﺬﻟﻚ ﺍﻟﺤ ﺴﺪُ ﻫ ﻮ ﻣ ﻦْ ﺛﻤ ﺮﺍﺕِ ﺍﻟ ﺴﺨﻂِ.
ﻭﺳ ﻼﻣﺔُ ﺍﻟﻘﻠ ﺐِ ﻣﻨ ﻪُ : ﻣ ﻦْ ﺛﻤ ﺮﺍﺕِ ﺍﻟﺮﺿ ﺎ . ﻓﺎﻟﺮﺿ ﺎ ﺷ ﺠﺮﺓٌ ﻃﻴﱢﺒ ﺔ ٬ ﺗُ ﺴﻘﻰ ﺑﻤ ﺎءِ
ﺍﻹ ﺧﻼﺹِ ﻓﻲ ﺑﺴﺘﺎﻥِ ﺍﻟﺘﻮﺣﻴﺪِ ٬ ﺃﺻﻠُﻬﺎ ﺍﻹﻳﻤﺎﻥُ ٬ ﻭﺃﻏ ﺼﺎﻧُﻬﺎ ﺍﻷﻋﻤ ﺎﻝُ ﺍﻟ ﺼﺎﻟﺤﺔُ٬
ﻭﻟﻬﺎ ﺛﻤﺮﺓٌ ﻳﺎﻧِﻌﺔٌ ﺣﻼﻭﺗُﻬﺎ . ﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﺫﺍﻕ ﻃﻌْﻢ ﺍﻹﻳﻤﺎﻥِ ﻣﻦْ ﺭﺿﻲ ﺑﺎﷲِ ﺭ ّﺑﺎً
٬ ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳِﻨﺎً ٬ ﻭﺑﺤﻤ ﺪٍ ﻧﺒﻴ ﺎً . (( ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚ ﺃﻳ ﻀﺎً )) : ﺛ ﻼﺙٌ ﻣ ﻦْ ﻛ ﻦﱠ ﻓﻴ ﻪ
ﻭﺟﺪ ﺑﻬﻦﱠ ﺣﻼﻭﺓ ﺍﻹﻳﻤﺎﻥِ. (( ....
ﺍﻟﺴﱡﺨْﻂُ ﺑﺎﺏُ ﺍﻟﺸﱠﻚﱢ:
ﻭﺍﻟﺴﱡﺨﻂُ ﻳﻔﺘﺢُ ﻋﻠﻴﻪِ ﺑﺎﺏ ﺍﻟﺸﱠﻚﱢ ﻓﻲ ﺍﷲِ ٬ ﻭﻗﻀﺎﺋﻪ ٬ ﻭﻗﺪﺭِﻩ ٬ ﻭﺣﻜﻤ ِﺘﻪِ ﻭﻋﻠ ِﻤ ِﻪ
ﺴﻠَﻢَ ﺍﻟﺴﺎﺧِﻂُ ﻣﻦْ ﺷﻚﱟ ﻳُﺪﺍﺧﻞُ ﻗﻠﺒﻪ ٬ ﻭﻳﺘﻐﻠﻐﻞُ ﻓﻴﻪ ٬ ﻭﺇﻥْ ﻛﺎﻥ ﻻ ﻳﺸﻌﺮُ ﺑ ﻪ ٬ ﻓﻘﻞﱠ ﺃﻥْ ﻳَ ْ
ﺟﺪَ ﻳﻘﻴﻨﻪُ ﻣﻌﻠﻮﻻً ﻣﺪﺧﻮﻻً ٬ ﻓﺈﻥﱠ ﺍﻟﺮﺿ ﺎ ﻭﺍﻟﻴﻘ ﻴﻦ ٬ ﻓﻠﻮْ ﻓﺘﱠﺶ ﻧﻔﺴﻪ ﻏﺎﻳﺔ ﺍﻟﺘﻔﺘﻴﺶِ ٬ ﻟﻮََ
ﺃﺧ ﻮﺍﻥِ ﻣُ ﺼﻄﺤﺒﺎﻥِ ٬ ﻭﺍﻟ ﺸﱠﻚﱠ ﻭﺍﻟ ﺴﱡﺨﻂ ﻗﺮﻳﻨ ﺎﻥِ ٬ ﻭﻫ ﺬﺍ ﻣﻌﻨ ﻰ ﺍﻟﺤ ﺪﻳﺚِ ﺍﻟ ﺬﻱ ﻓ ﻲ
ﺍﻟﺘﺮﻣﺬﻱﱢ )) : ﺇﻥِ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺗﻌﻤﻞ ﺑﺎﻟﺮﱢﺿﺎ ﻣﻊ ﺍﻟﻴﻘﻴﻦِ ٬ ﻓﺎﻓﻌﻞ . ﻓﺈﻥ ﻟ ﻢ ﺗ ﺴﺘﻄﻊ
٬ ﻓﺈﻥ ﻓﻲ ﺍﻟﺼﺒﺮ ﻋﻠﻰ ﻣﺎ ﺗﻜﺮﻩ ﺍﻟ ﱠﻨ ْﻔﺲُ ﺧﻴْﺮﺍً ﻛﺜﻴ ﺮﺍً . (( ﻓﺎﻟ ﺴﺎﺧﻄُﻮﻥ ﻧ ﺎﻗِﻤﻮﻥ ﻣ ﻦْ
ﺍﻟﺪﺍﺧﻞِ ٬ ﻏﺎﺿﺒِﻮﻥ ﻭﻟﻮْ ﻟﻢْ ﻳﺘﻜﻠﻤﱠﻮﺍ ٬ ﻋﻨﺪﻫﻢ ﺇﺷﻜﺎﻻﺕٌ ﻭﺃﺳﺌﻠﺔٌ ٬ ﻣﻔﺎﺩُﻫﺎ : ﻟِ ﻢ ﻫ ﺬﺍ ؟
ﻭﻛﻴﻒ ﻳﻜﻮﻥُ ﻫﺬﺍ ؟ ﻭﻟﻤﺎﺫﺍ ﻭﻗﻊ ﻫﺬﺍ ؟
ﺍﻟﺮﱢﺿﺎ ﻏِﻨﻰً ﻭﺃﻣْﻦٌ:
ﻭﻣ ﻦْ ﻣ ﻸ ﻗﻠﺒ ﻪ ﻣ ﻦ ﺍﻟﺮﺿ ﺎ ﺑﺎﻟﻘ ﺪﺭ ٬ ﻣ ﻸ ﺍﷲُ ﺻ ﺪﺭﻩُ ﻏِﻨ ﻰً ﻭﺃﻣْﻨ ﺎً ﻭﻗﻨﺎﻋ ﺔً٬
ﻭﻓﺮﱠﻍ ﻗﻠﺒﻪ ﻟﻤﺤ ﺒﱠﺘِﻪ ﻭﺍﻹﻧﺎﺑِﺔ ﺇﻟﻴﻪ ٬ ﻭﺍﻟﺘﱠﻮﻛﱡ ﻞِ ﻋﻠﻴ ﻪ . ﻭﻣ ﻦْ ﻓﺎﺗ ﻪ ﺣﻈﱡ ﻪ ﻣ ﻦ ﺍﻟﺮﱢﺿ ﺎ٬
ﺍﻣﺘﻸ ﻗﻠﺒُﻪ ﺑﻀﺪﱢ ﺫﻟﻚ ٬ ﻭﺍﺷﺘﻐﻞ ﻋﻤﱠﺎ ﻓﻴﻪ ﺳﻌﺎﺩﺗُﻪ ﻭﻓﻼﺣُﻪ.
ﻓﺎﻟﺮﱢﺿﺎ ﻳُﻔﺮﱢﻍُ ﺍﻟﻘﻠﺐ ﷲِ ٬ ﻭﺍﻟﺴﺨﻂُ ﻳﻔﺮﱢﻍُ ﺍﻟﻘﻠﺐ ﻣ ﻦ ﺍﷲِ ٬ ﻭﻻ ﻋ ﻴﺶ ﻟ ﺴﺎﺧِﻂٍ
ﺧﺲٌ٬ ٬ ﻭﻻ ﻗﺮﺍﺭ ﻟﻨﺎﻗِﻢٍ ٬ ﻓﻬﻮ ﻓﻲ ﺃﻣﺮ ﻣﺮﻳﺞٍ ٬ ﻳﺮﻯ ﺃﻥﱠ ﺭﺯﻗ ﻪُ ﻧ ﺎﻗﺺٌ ٬ ﻭﺣﻈﱠ ﻪُ ﺑ ﺎ ِ
ﻭﻋﻄﻴﱠﺘﻪُ ﺯﻫﻴﺪﺓٌ ٬ ﻭﻣﺼﺎﺋﺒﻪُ ﺟ ﱠﻤﺔٌ ٬ ﻓﻴﺮﻯ ﺃﻧﻪ ﻳﺴﺘﺤﻖّ ﺃﻛْﺜﺮ ﻣﻦْ ﻫﺬﺍ ٬ ﻭﺃﺭﻓﻊ ﻭﺃﺟﻞﱠ
ﺣﺮَﻣَ ﻪ ﻭﻣﻨﻌَ ﻪُ ﻭﺍﺑ ﺘﻼﻩ ٬ ﻭﺃﺿ ﻨﺎﻩُ ﻭﺃﺭﻫَﻘَ ﻪ٬ ٬ ﻟﻜ ﻦّ ﺭﺑﱠ ﻪ – ﻓ ﻲ ﻧﻈ ﺮِﻩِ – ﺑﺨ ﺴﻪُ ﻭ َ
ﻓﻜﻴ ﻒ ﻳ ﺄﻧﺲُ ﻭﻛﻴ ﻒ ﻳﺮﺗ ﺎﺡ ٬ ﻭﻛﻴ ﻒ ﻳﺤﻴ ﺎ ؟ َ ﴿ ﺫﻟِ ﻚَ ﺑَِ ﺄ ﱠﻧ ُﻬﻢُ ﺍ ﺗﱠ َﺒﻌُ ﻮﺍ ﻣَ ﺎ ﺃَﺳْ ﺨَﻂَ ﺍﻟﻠﱠ ﻪَ
ﺣﺒَﻂََ ﺃﻋْﻤَﺎ َﻟ ُﻬﻢْ . ﴾
ﻭَﻛَﺮِﻫُﻮﺍ ﺭِﺿْﻮَﺍﻧَﻪَُ ﻓﺄَ ْ
ﺛﻤﺮﺓُ ﺍﻟﺮﱢﺿﺎ ﺍﻟﺸﱡ ْﻜﺮُ:
ﻭﺍﻟﺮﺿﺎ ﻳُﺜﻤﺮُ ﺍﻟﺸﻜﺮ ﺍﻟﺬﻱ ﻫ ﻮ ﻣ ﻦْ ﺃﻋﻠ ﻰ ﻣﻘﺎﻣ ﺎﺕِ ﺍﻹﻳﻤ ﺎﻥِ ٬ ﺑ ﻞ ﻫ ﻮ ﺣﻘﻴﻘُ ﺔ
ﺍﻹﻳﻤﺎﻥِ . ﻓ ﺈﻥﱠ ﻏﺎﻳ ﺔ ﺍﻟﻤﻨ ﺎﺯﻝِ ﺷ ﻜﺮِ ﺍﻟﻤ ﻮﻟﻰ ٬ ﻭﻻ ﻳ ﺸﻜُﺮُ ﺍﷲُ ﻣ ﻦْ ﻳﺮﺿ ﻰ ﺑﻤﻮﺍﻫﺒ ﻪ
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ﻭﺃﺣﻜﺎﻣِ ﻪ ٬ ﻭﺻُ ﻨﻌِﻪ ﻭﺗ ﺪﺑﻴﺮِﻩ ٬ ﻭﺃﺧ ﺬِﻩ ﻭﻋﻄﺎﺋِ ﻪ ٬ ﻓﺎﻟ ﺸﺎﻛﺮُ ﺃﻧْﻌ ﻢُ ﺍﻟﻨ ﺎﺱِ ﺑ ﺎﻻً٬
ﻭﺃﺣﺴﻨُﻬﻢ ﺣﺎﻻً.
ﺛﻤﺮﺓُ ﺍﻟﺴﱡﺨﻂِ ﺍﻟﻜﻔﺮُ:
ﻭﺍﻟﺴﺨﻂُ ﻳُﺜﻤِﺮ ﺿﺪﱠﻩ ٬ ﻭﻫﻮ ﻛُ ْﻔﺮُ ﺍﻟﻨﱢﻌﻢِ ٬ ﻭﺭﺑﻤ ﺎ ﺃﺛﻤ ﺮ ﻟ ﻪ ﻛُﻔْ ﺮ ﺍﻟﻤ ﻨﻌِﻢ . ﻓ ﺈﺫﺍ
ﺭﺿﻲ ﺍﻟﻌﺒﺪُ ﻋﻦ ﺭﺑﱢ ﻪ ﻓ ﻲ ﺟﻤﻴ ﻊِ ﺍﻟﺤ ﺎﻻﺕِ ٬ ﺃﻭﺟ ﺐ ﻟ ﻪ ﻟ ﺬﻟﻚ ﺷُ ﻜﺮﻩ ٬ ﻓﻴﻜ ﻮﻥُ ﻣ ﻦ
ﺍﻟﺮﺍﺿ ﻴﻦ ﺍﻟ ﺸﺎﻛﺮﻳﻦ . ﻭﺇﺫﺍ ﻓﺎﺗ ﻪُ ﺍﻟﺮﺿ ﺎ ٬ ﻛ ﺎﻥ ﻣ ﻦ ﺍﻟ ﺴﺎﺧﻄﻴﻦ ٬ ﻭﺳ ﻠﻚ ﺳُ ﺒُﻞ
ﺍﻟﻜﺎﻓﺮﻳﻦ . ﻭﺇﻧﻤﺎ ﻭﻗﻊ ﺍﻟﺤﻴْﻒُ ﻓﻲ ﺍﻻﻋﺘﻘﺎﺩﺍﺕِ ﻭﺍﻟﺨﻠﻞُ ﻓﻲ ﺍﻟ ﺪﻳﺎﻧﺎﺕِ ﻣِ ﻦْ ﻛ ﻮْﻥٍ ﻛﺜﻴ ﺮٍ
ﺤﻠﱡ ﻮﻥ ﻋﻠ ﻰ ﻣﻦ ﺍﻟﻌﺒﻴﺪِ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻜﻮﻧ ﻮﺍ ﺃﺭﺑﺎﺑ ﺎً ٬ ﺑ ﻞْ ﻳﻘﺘﺮﺣ ﻮﻥ ﻋﻠ ﻰ ﺭﺑﱢﻬ ﻢ ٬ ﻭﻳُ ِ
ﻣﻮﻻﻫﻢ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ﴿ : ﻳَﺎَ ﺃ ﱡﻳﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﻟَﺎُ ﺗﻘَﺪﱢﻣُﻮﺍ ﺑَﻴْﻦَ ﻳَﺪَﻱِ ﺍﻟﻠﱠﻪِ ﻭَﺭَﺳُﻮﻟِﻪِ. ﴾
ﺍﻟﺴﱡﺨﻂُ ﻣﺼﻴﺪﺓٌ ﻟﻠﺸﻴﻄﺎﻥِ:
ﻭﺍﻟ ﺸﻴﻄﺎﻥُ ﺇﻧﻤ ﺎ ﻳﻈﻔ ﺮُ ﺑﺎﻹﻧ ﺴﺎﻥِ ﻏﺎﻟﺒ ﺎً ﻋﻨ ﺪ ﺍﻟ ﺴﺨﻂِ ﻭﺍﻟ ﺸﻬﻮﺓِ ٬ ﻓﻬﻨ ﺎﻙ
ﻳﺼﻄﺎﺩُﻩ ٬ ﻭﻻﺳﻴﱠﻤﺎ ﺇﺫﺍ ﺍﺳﺘﺤﻜﻢ ﺳﺨﻄُﻪ ٬ ﻓﺈﻧﻪُ ﻳﻘﻮﻝُ ﻣﺎ ﻻ ﻳُﺮﺿ ﻲ ﺍﻟ ﺮﱠﺏﱠ ٬ ﻭﻳﻔﻌ ﻞُ
ﻣﺎ ﻻ ﻳُﺮﺿﻴﻪ ٬ ﻭﻳﻨﻮﻱ ﻣﺎ ﻻ ﻳُﺮﺿﻴﻪِ ٬ ﻭﻟﻬﺬﺍ ﻗﺎﻝ ﺍﻟﻨﺒﻲﱠ r ﻋﻨﺪ ﻣﻮﺕ ﺍﺑﻨ ﻪِ ﺇﺑ ﺮﺍﻫﻴﻢ
)) : ﻳﺤ ﺰﻥُ ﺍﻟﻘﻠ ﺐُ ﻭﺗ ﺪﻣﻊُ ﺍﻟﻌ ﻴﻦُ ٬ ﻭﻻ ﻧﻘ ﻮﻝُ ﺇﻻ ﻣ ﺎ ﻳُﺮﺿ ﻲ ﺭﺑﱠﻨ ﺎ . (( ﻓ ﺈﻥﱠ ﻣ ﻮﺕ
ﺍﻟﺒﻨﻴﻦ ﻣﻦ ﺍﻟﻌﻮﺍﺭﺽِ ﺍﻟﺘﻲ ﺗُﻮﺟِﺐُ ﻟﻠﻌﺒﺪِ ﺍﻟﺴﺨﻂ ﻋﻠﻰ ﺍﻟ َﻘ َﺪﺭِ ٬ ﻓﺄﺧﺒﺮَ ﺍﻟﻨﺒﻲﱡ r ﺃﻧ ﻪُ ﻻ
ﻳﻘﻮﻝُ ﻓﻲ ﻣﺜْﻞِ ﻫﺬﺍ ﺍﻟﻤﻘﺎﻡِ – ﺍﻟﺬﻱ ﻳ ﺴﺨﻄُﻪ ﺃﻛﺜ ﺮُ ﺍﻟﻨ ﺎﺱِ ٬ ﻓﻴﺘﻜﻠﱠﻤ ﻮﻥ ﺑﻤ ﺎ ﻻ ﻳُﺮﺿ ﻲ
ﺍﷲ ٬ ﻭﻳﻔﻌﻠﻮﻥ ﻣﺎ ﻻ ﻳﺮﺿﻴﻪ – ﺇﻻ ﻣﺎ ﻳُﺮﺿﻲ ﺭﺑﱠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ . ﻭﻟﻮ ﻟﻤ ﺢ ﺍﻟﻌﺒ ﺪُ
ﻓﻲ ﺍﻟﻘﻀﺎءِ ﺑﻤﺎ ﻳﺮﺍﻩُ ﻣﻜﺮﻭﻫﺎً ﺇﻟﻰ ﺛﻼﺛﺔِ ﺃُﻣﻮﺭٍ ٬ ﻟﻬﺎﻥ ﻋﻠﻴﻪ ﺍﻟﻤﺼﺎﺏُ.
ﺃﻭﱠﻟﻬﺎ : ﻋﻠﻤُﻪ ﺑﺤﻜﻤﺔِ ﺍﻟﻤ ﻘﺪﱢﺭِ ﺟﻞﱠ ﻓﻲ ﻋﻼﻩ ٬ ﻭﺃﻧﻪُ ﺃﺧَْﺒﺮُ ﺑﻤ ﺼﻠﺤﺔِ ﺍﻟﻌﺒ ﺪِ ﻭﻣ ﺎ
ﻳﻨﻔﻌُﻪ.
ﺛﺎﻧﻴﻬ ﺎ : ﺃﻥْ ﻳﻨﻈ ﺮ ﻟﻸﺟ ﺮِ ﺍﻟﻌﻈ ﻴﻢِ ﻭﺍﻟﺜ ﻮﺍﺏِ ﺍﻟﺠﺰﻳ ﻞٍ ٬ ﻛﻤ ﺎ ﻭﻋ ﺪ ﺍﷲُ ﻣ ﻦْ
ﺃُﺻِﻴﺐ ﻓﺼﺒﺮِ ﻣﻦْ ﻋﺒﺎﺩِﻩِ.
ﺛﺎﻟﺜُﻬ ﺎ : ﺃﻥ ﺍﻟﺤُﻜ ﻢ ﻭﺍﻷﻣ ﺮ ﻟﻠ ﺮﱠﺏﱢ ٬ ﻭﺍﻟﺘ ﺴﻠﻴﻢ ﻭﺍﻹﺫﻋ ﺎﻥ ﻟﻠﻌﺒ ﺪِ ﴿ : ﺃَﻫُ ﻢْ
ﻳَﻘْﺴِﻤُﻮﻥَ ﺭَﺣْﻤَﺔََ ﺭ ﱢﺑﻚَ. ﴾
ﺍﻟﺮﱢﺿﺎ ﻳُﺨﺮﺝُ ﺍﻟﻬﻮﻯ:
ﻭﺍﻟﺮﺿﺎ ﻳُﺨﺮﺝُ ﺍﻟﻬ ﻮﻯ ﻣ ﻦ ﺍﻟﻘﻠ ﺐِ ٬ ﻓﺎﻟﺮﺍﺿ ﻲ ﻫ ﻮﺍﻩُ ﺗﺒ ﻊٌ ﻟﻤ ﺮﺍﺩِ ﺭﺑﱢ ﻪ ﻣﻨ ﻪ٬
ﺃﻋﻨ ﻲ ﺍﻟﻤ ﺮﺍﺩ ﺍﻟ ﺬﻱ ﻳﺤﺒﱡ ﻪ ﺭﺑﱡ ﻪ ﻭﻳﺮﺿ ﺎﻩُ ٬ ﻓ ﻼ ﻳﺠﺘﻤ ﻊُ ﺍﻟﺮﺿ ﺎ ﻭﺍﺗﱢﺒ ﺎﻉُ ﺍﻟﻬ ﻮﻯ ﻓ ﻲ
ﺍﻟﻘﻠﺐِ ﺃﺑﺪﺍً ٬ ﻭﺇﻥْ ﻛﺎﻥ ﻣﻌ ﻪُ ﺷُ ﻌﺒﺔٌ ﻣ ﻦْ ﻫ ﺬﺍ ٬ ﻭﺷ ﻌﺒﺔٌ ﻣ ﻦْ ﻫ ﺬﺍ ٬ ﻓﻬ ﻮ ﻟﻠﻐ ﺎﻟِ ﺐ ﻋﻠﻴ ﻪ
ﻣﻨﻬﻤﺎ .
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ﻓ ﺴﻼﻡُ ﺍﷲِ ﻋﻠ ﻰ ﻭَﺳَ ﻨِﻲ ﺇﻥْ ﻛ ﺎﻥ ﺭﺿ ﺎﻛُﻢ ﻓ ﻲ
ﺳ ﻬﺮﻱ
ﺠﻠْﺖُِ ﺇَﻟ ْﻴﻚَ ﺭَﺏﱢ ﻟِﺘَ ْﺮﺿَﻰ. ﴾ َ ﴿ ﻭﻋَ ِ
ﻓﻤ ﺎ ﻟﺠ ﺮْﺝٍ ﺇﺫﺍ ﺇﻥْ ﻛ ﺎﻥ ﺳ ﺮﱠﻛُﻢُ ﻣ ﺎ ﻗ ﺎﻝ
ﺃﺭﺿ ﺎﻛﻤﻮ ﺃﻟ ﻢُ ﺣﺎﺳِ ﺪُﻧﺎ
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ﻭﻗﻔـــﺔ
)) ﺗﻌ ﱠﺮﻑْ ﺇﻟﻰ ﺍﷲِ ﻓﻲ ﺍﻟﺮﺧﺎءِ ٬ ﻳﻌﺮﻓْﻚ ﻓﻲ ﺍﻟﺸﱢﺪﱠﺓ. ((
) » ﺗﻌ ﱠﺮﻑْ ( ﺑﺘ ﺸﺪﻳﺪِ ﺍﻟ ﺮﱠﺍءِ ) ﺇﻟ ﻰ ﺍﷲِ ( ﺃﻱْ : ﺗﺤﺒﱠ ﺐْ ﻭﺗﻘ ﺮﱠﺏْ ﺇﻟﻴ ﻪِ ﺑﻄﺎﻋﺘِ ﻪ٬
ﻭﺍﻟ ﺸﱡﻜﺮِ ﻟ ﻪُ ﻋﻠ ﻰ ﺳ ﺎﺑﻎِ ﻧﻌﻤﺘِ ﻪ ٬ ﻭﺍﻟ ﺼﺒﺮ ﺗﺤ ﺖ ﻣُ ﺮﱢ ﺃﻗْ ﻀِﻴ ِﺘﻪِ ٬ ﻭﺻ ﺪْﻕِ ﺍﻻﻟﺘﺠ ﺎءِ
ﺍﻟﺨﺎﺹِ ﻗﺒﻞ ﻧﺰﻭﻝِ ﺑﻠ ﱠﻴﺘِﻪ ) . ﻓ ﻲ ﺍﻟﺮﺧ ﺎءِ ( ﺃﻱْ : ﻓ ﻲ ﺍﻟﺪﱠﻋ ﺔِ ﻭﺍﻷﻣْ ﻦِ ﻭﺍﻟﻨﻌﻤ ﺔِ ﻭﺳََ ﻌﺔِ
ﺤﺔِ ﺍﻟﺒﺪﻥِ ٬ ﻓﺎﻟﺰﻡِ ﺍﻟﻄﺎﻋﺎﺕِ ﻭﺍﻹﻧﻔﺎﻕ ﻓﻲ ﺍﻟ ُﻘﺮُﺑﺎﺕِ ٬ ﺣﺘﻰ ﺗﻜ ﻮﻥ ﻣﺘﱠ ﺼِﻔﺎً ﺍﻟﻌﻤﺮِ ﻭﺻ ﱠ
ﻋﻨﺪﻩ ﺑﺬﻟﻚ ٬ ﻣﻌﺮﻭﻓﺎً ﺑﻪ ) . ﻳﻌﺮﻓْﻚ ﻓﻲ ﺍﻟﺸﱢﺪﱠﺓ ( ﺑﺘﻔﺮﻳﺠِﻬﺎ ﻋﻨﻚ ٬ ﻭﺟ ْﻌﻠِﻪ ﻟﻚ ﻣﻦْ ﻛﻞﱢ
ﺿِﻴﻖٍ ﻣﺨﺮﺟﺎً ٬ ﻭﻣﻦْ ﻛﻞﱢ ﻫﻢﱟ ﻓﺮﺟﺎً ٬ ﺑﻤﺎ ﺳﻠﻒ ﻣﻦْ ﺫﻟﻚ ﺍﻟﺘﱠﻌﺮﱡ ﻑِ. «
» ﻳ ﻨﺒﻐﻲ ﺃﻥْ ﻳﻜﻮﻥ ﺑﻴﻦ ﺍﻟﻌﺒﺪِ ﻭﺑ ﻴﻦ ﺭﱢﺑ ﻪِ ﻣﻌﺮﻓ ﺔٌ ﺧﺎﺻﱠ ﺔٌ ﺑﻘﻠﺒِ ﻪِ ٬ ﺑﺤﻴ ﺚُ ﻳﺠ ﺪُﻩ
ﻗﺮﻳﺒ ﺎً ﻟﻼﺳ ﺘﻐﻨﺎءِ ﻟ ﻪُ ﻣﻨ ﻪُ ٬ ﻓﻴ ﺄﻧﺲُ ﺑ ﻪِ ﻓ ﻲ ﺧﻠﻮﺗِ ﻪ ٬ ﻭﻳﺠ ﺪُ ﺣ ﻼﻭﺓ ﺫﻛْ ﺮِﻩ ﻭﺩﻋﺎﺋِ ﻪ
ﻭﻣﻨﺎﺟﺎﺗِ ﻪ ﻭﻃﺎﻋﺘِ ﻪ ٬ ﻭﻻ ﻳ ﺰﺍﻝُ ﺍﻟﻌﺒ ﺪُ ﻳﻘ ﻊ ﻓ ﻲ ﺷ ﺪﺍﺋﺪ ﻭﻛُ ﺮﺏٍ ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻟﺒ ﺮْﺯﺥِ
ﻭﺍﻟﻤﻮﻗﻒِ ٬ ﻓﺈﺫ ﺍ ﻛﺎﻥ ﺑﻴﻨﻪُ ﻭﺑﻴﻦ ﺭﺑﱢﻪ ﻣﻌﺮﻓﺔٌ ﺧﺎﺻﱠﺔ ٬ ﻛﻔﺎﻩُ ﺫﻟﻚ ﻛﻠﱡﻪ. «
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ﺍﻹﻏﻀﺎءُ ﻋﻦِ ﻫﻔﻮﺍﺕِ ﺍﻹﺧﻮﺍﻥِ
ﻋﻦِ ﺍﻟْﺠَﺎ ِﻫﻠِﻴﻦَ . ﴾ ﴿ ﺧُﺬِ ﺍ ْﻟﻌَ ْﻔﻮَ ﻭَﺃْﻣُﺮْ ﺑِﺎ ْﻟﻌُ ْﺮﻑِ ﻭََﺃﻋْﺮِﺽَْ
ﺧﻠُ َﻘﻴْﻦ ﻳﻨ ﻜﺮُﻫﻤﺎ ﻣﻨﻪُ ٬ﺇﺫﺍ ﺭﺿﻲ ﺨﻠُﻖٍ ﺃﻭُ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥْ ﻳﺰﻫﺪ ﻓﻴﻪِ – ﺃﻱ ﺍﻷﺥ ﻟ ُ
ﺳﺎﺋﺮ ﺃﺧﻼﻗِ ﻪ ٬ ﻭﺣﻤِ ﺪ ﺃﻛﺜ ﺮَ ﺷِ ﻴﻤِﻪ ٬ ﻷﻥﱠ ﺍﻟﻴ ﺴﻴﺮ ﻣﻐﻔ ﻮﺭٌ ٬ ﻭﺍﻟﻜﻤ ﺎﻝ ﻣُﻌ ﻮﺯٌ ٬ ﻭﻗ ﺪْ
ﺧﻠُﻘﺎً ﻭﺍﺣﺪﺍً ٬ ﻭﻫ ﻮ ﺫﻭ ﻃﺒ ﺎﺋﻊ ﺃﺭﺑ ﻊٍ . ﻣ ﻊ ﺃﻥﱠ ﻗﺎﻝ ﺍﻟ ِﻜﻨْﺪﻱﱡ : ﻛﻴﻒ ﺗﺮﻳﺪُ ﻣﻦْ ﺻﺪﻳﻘِﻚُ
ﻧﻔْﺲ ﺍﻹﻧﺴﺎﻥِ ﺍﻟﺘﻲ ﻫﻲ ﺃﺧﺺﱡ ﺍﻟﻨﻔﻮﺱِ ﺑﻪ ٬ ﻭﻣﺪﺑﱠﺮﺓٌ ﺑﺎﺧﺘﻴ ﺎﺭِﻩ ﻭﺇﺭﺍﺩﺗِ ﻪ ٬ ﻻ ﺗُﻌﻄﻴ ﻪ
ﻗﻴِﺎﺩﻫﺎ ﻓﻲ ﻛﻞﱢ ﻣﺎ ﻳﺮﻳ ﺪُ ٬ ﻭﻻ ﺗُﺠﻴﺒُ ﻪ ﺇﻟ ﻰ ﻃﺎﻋﺘِ ﻪ ﻓ ﻲ ﻛ ﻞﱢ ﻣ ﺎ ﻳﺠ ﺐُ ٬ ﻓﻜﻴ ﻒ ﺑ ﻨﻔﺲِ
ﻋﻠَ ﻢُ ﻋﻠَْ ﻴ ُﻜﻢَْ ﴿ ٬ ﴾ ﻓﻠَ ﺎ ﺗُ َﺰﻛﱡ ﻮﺍ ﺃَﻧﻔَُ
ﺴ ُﻜﻢْ ﻫُ ﻮَ ﺃَ ْ ﻏﻴﺮِﻩ ؟ ﴿ ! ﻛَ َﺬِﻟﻚَ ﻛُﻨﺘُﻢ ﻣﱢﻦ ﻗَ ْﺒﻞُ ﻓَﻤَﻦﱠ ﺍﻟﻠّ ﻪَُ
ﺑِﻤَﻦِ ﺍ ﱠﺗﻘَﻰ. ﴾
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ﺴﺒُﻚ ﺃﻥْ ﻳﻜﻮﻥ ﻟﻚ ﻣﻦْ ﺃﺧﻴﻚ ﺃﻛﺜﺮُ ﻩ ٬ ﻭﻗﺪْ ﻗ ﺎﻝ ﺃﺑ ﻮ ﺍﻟ ﺪﺭﺩﺍءِ – ﺭﺿ ﻲ ﺍﷲ ﻭﺣ ْ
ﺧﻴْ ﺮٌ ﻣ ﻦْ ﻓﻘْ ﺪِﻩ ٬ ﻣ ﻦْ ﻟ ﻚ ﺑﺄﺧﻴ ﻚ ﻛﻠﱢ ﻪ ؟ ! ﻓﺄﺧ ﺬ ﺍﻟ ﺸﻌﺮﺍءُ ﻫ ﺬﺍ ﻋﻨﻪ : ﻣُﻌﺎﺗﺒَ ﺔُ ﺍﻷﺥَِ
ﺍﻟﻤﻌﻨﻰ ٬ ﻓﻘﺎﻝ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ:
ﻧﻴ ﺎ ﺑﻜ ﻞﱢ ﺃﺧﻴ ﻚ ﻣ ﻦْ ﻟ ﻚْ َ ﺃﺃُﺧ ﻲﱠ ﻣ ﻦْ ﻟ ﻚ ﻣِ ﻦ ﺑﻨ ﻲ
ـ ﻚ ﻛ ﻞﱡ ﻣ ﻦْ ﻟ ﻢ ﺗُﻌْ ﻂُِ ﻛﻠﱠ ﻚْ ﺪ
ﺍﻟ ﱡ ـ
ﻓﺎﺳْ ﺘﺒْﻖِ ﺑﻌ ﻀﻚ ﻻ ﻳَ َﻤﻠ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺗﻤﺎﻡٍ ﺍﻟﻄﺎﺋﻲﱡ:
ﻣ ﻦْ ﻟ ﻚ ﻳﻮﻣ ﺎً ﺑﺄﺧﻴ ﻚُ ﻛﻠﱢ ﻪِ ﻣ ﺎ ﻏ ﺒﻦ ﺍﻟﻤﻐﺒ ﻮﻥِ ﻣﺜْ ﻞُ
ُ ﺍﻹﻧﺼﺎﻑِِ ٬ ﻣﻦْ ﻗﱠﻠﺔِ ﺍﻹﻧﺼﺎﻑِ. ِ ﻪِ
ﻃﻠَﺐ ﻭﻗﺎﻝ ﺑﻌﺾُ ﺍﻟﺤﻜﻤﺎءَ : ﻋ ْﻘﻠ
ﻭﻗﺎﻝ ﺑﻌﻀُﻬﻢ : ﻧﺤﻦُ ﻣﺎ ﺭﺿِﻴﻨﺎ ﻋﻦْ ﺃﻧﻔُﺴِﻨﺎ ٬ ﻓﻜﻴﻒ ﻧﺮﺿﻰ ﻋﻦْ ﻏﻴﺮِﻧﺎ!!
ﻭﻗ ﺎﻝ ﺑﻌ ﺾُ ﺍﻟﺒﻠﻐ ﺎءِ : ﻻ ﻳُﺰ ﻫ ﺪﻧﱠﻚ ﻓ ﻲ ﺭﺟ ﻞٍ ﺣﻤ ﺪﺕ ﺳ ﻴﺮﺗﻪ ٬ ﻭﺍﺭﺗ ﻀﻴﺖ
ﻋﻴْﺐٌ ﺧﻔﻲﱞ ٬ ﺗﺤﻴﻂُ ﺑﻪ ﻛﺜﺮﺓُ ﻓ ﻀﺎﺋﻠِﻪ٬ ﻭﺗﻴﺮﺗﻪ ٬ ﻭﻋﺮﻓﺖ ﻓَﻀْﻠﻪ ٬ ﻭﺑﻄﻨﺖ ﻋﻘﻠﻪَ –
ﺃﻭ ﺫﻧ ﺐٌ ﺻ ﻐﻴﺮٌ ﺗ ﺴﺘﻐﻔﺮُ ﻟ ﻪ ﻗ ﻮﺓُ ﻭﺳ ﺎﺋﻠِﻪ ٬ ﻓﺈﻧ ﻚ ﻟ ﻦْ ﺗﺠِ ﺪ – ﻣ ﺎ ﺑﻘﻴ ﺖ – ﻣُﻬ ﺬﱠﺑﺎً ﻻ
ﻳﻜﻮﻥُ ﻓﻴﻪ ﻋﻴﺐٌ ٬ ﻭﻻ ﻳﻘﻊُ ﻣﻨﻪ ﺫﻧﺐٌ ٬ ﻓﺎﻋﺘﺒﺮْ ﺑﻨﻔﺴﻚ ﺑﻌﺪُ ﺃﻻﱠ ﺗﺮ ﺍﻫ ﺎ ﺑﻌ ﻴﻦِ ﺍﻟﺮﺿ ﺎ٬
ﻭﻻ ﺗﺠﺮﻱ ﻓﻴﻬﺎ ﻋﻠﻰ ﺣُﻜ ﻢِ ﺍﻟﻬ ﻮﻯ ٬ ﻓ ﺈﻥﱠ ﻓ ﻲ ﺍﻋﺘﺒ ﺎﺭِﻙ ﺑﻬ ﺎ ٬ ﻭﺍﺧﺘﺒ ﺎﺭِﻙ ﻟﻬ ﺎ ٬ ﻣ ﺎ
ﻳُﻮﺍﺳﻴﻚ ﻣﻤﺎ ﺗﻄﻠﺐُ ٬ ﻭﻳﻌﻄِﻔﻚ ﻋﻠﻰ ﻣﻦْ ﻳُﺬﻧﺐُ ٬ ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻛﻔ ﻰ ﺍﻟﻤ ﺮء ﻧُ ﺒﻼً ﺃﻥْ ﺗُﻌ ﺪﱠ ﻭﻣﻦْ ﺫﺍ ﺍﻟﺬﻱ ﺗُﺮﺿ ﻰ ﺳ ﺠﺎﻳﺎﻩُ
ﻣﻌﺎﻳﺒُ ﻪْ ﱡﻬ ﺎ
ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔُ ﺍﻟﺬﱡﺑﻴﺎﻧﻲﱡ: ﻛﻠ
ﻋﻠ ﻰ ﺷ ﻌﺚٍ ﺃﻱﱡ ﺍﻟﺮﱢﺟ ﺎ ِ
ﻝ ﻭﻟ ﺴﺖ ﺑﻤُ ﺴْﺘﺒْﻖٍ ﺃﺧ ﺎً ﻻ
ﺍﻟﻤﻬ ﺬﱠﺏِ
ِ ﺍﻟﺨ ﺼﺎﻝِ ﺍﻷﺭﺑ ﻊ ُ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺎ ﻭﺻﻔﻨﺎﻩُ ﻣﻦْ ﺍﺧﺘﺒﺎﺭِﻩ ٬ ﻭﺍﺧﺘﺒﺎﺭ ﱡ ﻪُ
ﻭﻟﻴﺲ ﻳﻨﻘﺾ ﺗﻠُﻤ
ﻓﻴﻪ ٬ ﻷﻥﱠ ﻣﺎ ﺍﻋﻮﺯ ﻓﻴﻪ ﻣﻌﻔﻮﱞ ﻋﻨﻪُ ٬ ﻫ ﺬﺍ ﻻ ﻳﻨﺒﻐ ﻲ ﺃﻥْ ﺗُﻮﺣ ﺸﻚ ﻓﺘ ﺮﺓٌ ﺗﺠ ﺪُﻫﺎ ﻣﻨ ﻪُ٬
ﻭﻻ ﺃﻥْ ﺗُﺴﻲء ﺍﻟﻈﱠﻦﱠ ﻓﻲ ﻛﺒﻮﺓٍ ﺗﻜ ﻮﻥُ ﻣﻨ ﻪ ٬ ﻣ ﺎ ﻟ ﻢ ﺗﺘﺤﻘﱠ ﻖ ﺗﻐﻴﱡ ﺮﻩ ٬ ﻭﺗﺘ ﻴﻘﱠﻦ ﺗﻨﻜﱡ ﺮﻩ٬
ﻭﻟﻴ ﺼﺮﻑْ ﺫﻟ ﻚ ﺇﻟ ﻰ ﻓﺘ ﺮﺍﺕِ ﺍﻟﻨﻔ ﻮﺱِ ٬ ﻭﺍﺳ ﺘﺮﺍﺣﺎﺕِ ﺍﻟﺨ ﻮﺍﻃﺮِ ٬ ﻓ ﺈﻥﱠ ﺍﻹﻧ ﺴﺎﻥ ﻗ ﺪ
ﻳﺘﻐ ﱠﻴﺮُ ﻋﻦْ ﻣُﺮﺍﻋﺎﺓِ ﻧﻔﺴِﻪ ﺍﻟﺘﻲ ﻫﻲ ﺃﺧﺺﱡ ﺍﻟﻨﻔ ﻮﺱِ ﺑ ﻪ ٬ ﻭﻻ ﻳﻜ ﻮﻥُ ﺫﻟ ﻚ ﻣ ﻦْ ﻋ ﺪﺍﻭﺓٍ
ﻟﻬﺎ ٬ ﻭﻻ ﻣﻠﻞٍ ﻣﻨﻬﺎ . ﻭﻗﺪْ ﻗﻴﻞ ﻓﻲ ﻣﻨﺜﻮﺭِ ﺍﻟ ﺤِﻜﻢِ : ﻻ ﻳُﻔﺴِﺪﻧﱠﻚ ﺍﻟﻈﱠﻦﱡ ﻋﻠﻰ ﺻ ﺪﻳﻖٍ ﻗ ﺪ
ﺃﺻ ﻠﺤﻚ ﺍﻟﻴﻘ ﻴﻦُ ﻟ ﻪ . ﻭﻗ ﺎﻝ ﺟﻌﻔ ﺮُ ﺑ ﻦُ ﻣﺤﻤ ﺪٍ ﻻﺑﻨِ ﻪ : ﻳ ﺎ ﺑُﻨ ﻲﱠ ٬ ﻣ ﻦْ ﻏ ﻀﺐ ﻣ ﻦ
ﺇﺧﻮﺍﻧِ ﻚ ﺛ ﻼﺙ ﻣ ﺮﱠﺍﺕٍ ٬ ﻓﻠ ﻢْ ﻳﻘُ ﻞ ﻓﻴ ﻚ ﺳ ﻮﻯ ﺍﻟﺤ ﻖﱢ ٬ ﻓﺎﺗﺨِ ﺬْﻩ ﻟﻨﻔ ﺴِﻚ ﺧِ ﻼّ . ﻭﻗ ﺎﻝ
ﺧﺬُ ﻋَﻔْﻮِ ﺍﻹﺧﻮﺍﻥِ ٬ ﻭﺍﻹﻏﻀﺎءُ ﻋ ﻦ ﺗﻘ ﺼﻴﺮ ﺍﻟﺤﺴﻦُ ﺑﻦُ ﻭﻫﺐٍ : ﻣﻦْ ﺣﻘﻮﻕٍ ﺍﻟﻤﻮﺩﱠﺓِ ﺃ ْ
ﺇﻥ ﻛ ﺎﻥ . ﻭﻗ ﺪ ﺭﻭﻱ ﻋ ﻦْ ﻋﻠ ﻲﱟ – ﺭﺿ ﻲ ﺍﷲُ ﻋﻨ ﻪُ – ﻓ ﻲ ﻗﻮﻟِ ﻪ ﺗﻌ ﺎﻟﻰ ﴿ : ﻓَﺎﺻْ ﻔَﺢِ
ﺼﻔْﺢَ ﺍﻟْﺠَﻤِﻴﻞَ ٬ ﴾ ﻗﺎﻝ : ﺍﻟﺮﱢﺿﺎ ﺑﻐﻴﺮِ ﻋﺘﺎﺏٍ . ﺍﻟ ﱠ
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ﻭﻗﺎﻝ ﺍﺑﻦُ ﺍﻟﺮﻭﻣﻲﱢ:
ُ ﻳﻠِ ﻢﱡ ﺑﻌ ﻴﻦٍ ﺃﻭ ﻳُﻜ ﺪﱢﺭُ ﻣ ﺸْﺮﺑﺎ ﻫ ﻢُ ﺍﻟﻨ ﺎﺱُ ﻭﺍﻟ ﺪﻧﻴﺎ ﻭﻻﺑُ ﺪﱠ ﻣ ﻦْ
ـ ﻤُﻬﺬﱠﺏ ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ ﻭﻟ ﺴﺖ ﺍﻟﻤﻬ ﺬَﺑﺎ ﻯً ﻗ ﺬ
ﱠ ﻚ ﺗﺒﺘﻐ ﻲ ﻭﻣﻦْ ﻗّﻠﺔِ ﺍﻹﻧﺼﺎﻑِ ﺃﻧ
ﺍﻟ ـ
ﻭﻗﺎﻝ ﺑﻌﺾُ ﺍﻟﺸﻌﺮﺍءِ:
ﻭﻟﻜ ﻦْ ﻫﺠﺮُﻧ ﺎ ﻣﻄ ﺮُ ﺗَﻮَﺍﺻُ ﻠُﻨﺎ ﻋﻠ ﻰ ﺍﻷﻳ ﺎﻡِ ﺑ ﺎﻕٍ
ِ ﺩﺍﻧ ﻲﻊِ
ﱠﺑﻴ
ﻼﺗِ ﻪ ﻋﻠ ﻰ ﻋ ﱠ ﺍﻟﺮ ﻳﺮُﻭﻋُ ﻚ ﺻَْ ﻮ ُﺑﻪُ ﻟﻜ ﻦْ
ﻉِ
ُﻭ ﻰ ﱡ ﺰ
ِ ﻋﻠ ﺳ ﻮﻯ ﺩﻝُ ﺍﻟﻤﻄ ﺎ ﻉ ﺍﻟﻨ ﻰﻩُ
ﺮﺍ ﺗ
ْ ﺗﻠﻘ ﻣﻌ ﺎﺫ ﺍﷲِ ﺃﻥ
ُﻄﻴ ﻊِ
ﻣﻦْ ﺃَﺣَﺪٍَ ﺃﺑَﺪﺍً﴾ ِ ﻀﺎﺑﻤَﺎًﺘُﻪُ ﻣَﺎ ﺯَ ﺍﻟﻛﻤَﺎ ﻣِﻨﻜُﻢ ﱢ
ﻋَﻠ ْﻴ ُﻜﻢْ ﻭَﺭَﺣْ ﻀﻞُ ﺍﻟﻠﱠﻪَِ ﻏَﺎَ ﻓ ْ َ ﴿ ﻭَﻟْ ﻮﻟ
ﻭﻫ ﻞْ ﻋُ ﻮﺩٌ ﻳﻔُ ﻮﺡُ ﺑ ﻼ ﺗﺮﻳ ﺪُ ﻣُﻬ ﺬﱠﺑﺎً ﻻ ﻋﻴ ﺐ ﻓﻴ ﻪ
ُﺧ ﺎﻥِ
َﻰﺩ. ﴾
ﻋَﻠﻢُ ﺑِﻤَﻦِ ﺍ ﱠﺗﻘ َ ﴿ ﻓﻠَﺎ ﺗُ َﺰﻛﱡﻮﺍ ﺃَﻧﻔُﺴَ ُﻜﻢُْ ﻫﻮََ ﺃ ْ
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ﺍﻟﺼﱢﺤﱠﺔُ ﻭﺍﻟﻔﺮﺍﻍُ
ﻳﻨﺒﻐﻲ ﺃﻻ ﺗﻀﻴﱢﻊ ﺻِﺤﱠﺔ ﺟﺴﻤِﻚ ٬ ﻭﻓﺮﺍﻍ ﻭﻗﺘِﻚ ٬ ﺑﺎﻟﺘﻘ ﺼﻴﺮِ ﻓ ﻲ ﻃﺎﻋ ﺔِ ﺭﺑﱢ ﻚ
ﺤﺘِﻚ ٬ ﻭﺍﻟﻌﻤﻞ ﻓﺮﺻﺔ ﻓﺮﺍﻏِ ﻚ ٬ ﻭﺍﻟﺜﱢﻘﺔِ ﺑﺴﺎﻟﻒِ ﻋﻤِﻠﻚ ٬ ﻓﺎﺟﻌﻞْ ﺍﻻﺟﺘﻬﺎﺩ ﻏﻨﻴﻤﺔ ﺻ ﱠ
٬ ﻓﻠ ﻴﺲ ﻛ ﻞﱡ ﺍﻟﺰﻣ ﺎﻥِ ﻣ ﺴﺘﻌﺪﺍً ﻭﻻ ﻣ ﺎ ﻓ ﺎﺕ ﻣ ﺴﺘﺪﺭﻛﺎً ٬ ﻭﻟﻠﻔ ﺮﺍﻍِ ﺯﻳْ ﻎٌ ﺃﻭ ﻧ ﺪﻡٌ٬
ﻭﻟﻠﺨْﻠﻮﺓَِ ﻣﻴْﻞٌ ﺃﻭ ﺃﺳﻒٌ.
ﻏﻠْﻤﺔٌ.
ﻭﻗﺎﻝ ﻋﻤﺮُ ﺑﻦُ ﺍﻟﺨﻄﺎﺏِ : ﺍﻟﺮﺍﺣﺔُ ﻟﻠﺮﺟﺎﻝِ ﻏﻔْﻠﺔٌ ٬ ﻭﻟﻠﻨﺴﺎءُِ
ﻭﻗﺎﻝ ﺑﺰﺭﺟﻤﻬﺮُ : ﺇﻥْ ﻳﻜﻦِ ﺍﻟﺸﻐﻞُ ﻣَﺠْﻬَﺪﺓً ٬ ﻓﺎﻟﻔﺮﺍﻍُ ﻣﻔْﺴﺪَﺓٌ.
ﻭﻗ ﺎﻝ ﺑﻌ ﺾُ ﺍﻟﺤﻜﻤ ﺎءِ : ﺇﻳﱠ ﺎﻛﻢْ ﻭﺍﻟﺨﻠ ﻮﺍﺕِ ٬ ﻓﺈﻧﻬ ﺎ ﺗُﻔ ﺴﺪُ ﺍﻟﻌﻘ ﻮﻝ ٬ ﻭﺗﻌﻘِ ﺪُ
ﺍﻟﻤﺤﻠﻮﻝ.
ﻭﻗﺎﻝ ﺑﻌﺾُ ﺍﻟﺒﻠﻐﺎءِ : ﻻ ﺗﻤﺾِ ﻳﻮﻣﻚ ﻓﻲ ﻏﻴ ﺮ ﻣﻨﻔﻌ ﺔٍ ٬ ﻭﻻ ﺗ ﻀﻊْ ﻣﺎﻟ ﻚ ﻓ ﻲ
ﻏﻴْ ﺮ ﺻ ﻨﻴﻌﺔٍ ٬ ﻓ ﺎﻟﻌﻤﺮُ ﺃﻗ ﺼﺮُ ﻣ ﻦْ ﻳﻨﻔَ ﺪَ ﻓ ﻲ ﻏﻴ ﺮِ ﺍﻟﻤﻨ ﺎﻓﻊِ ٬ ﻭﺍﻟﻤ ﺎﻝُ ﺃﻗ ﻞﱡ ﻣ ﻦْ ﺃﻥْ
ﻳُﺼﺮﻑ ﻓﻲ ﻏﻴ ﺮِ ﺍﻟ ﺼﺎﻧﻊ ٬ ﻭﺍﻟﻌﺎﻗ ﻞُ ﺃﺟ ﻞﱡ ﻣ ﻦْ ﺃﻥْ ﻳُﻔﻨ ﻲ ﺃﻳﺎﻣ ﻪ ﻓﻴﻤ ﺎ ﻻ ﻳﻌ ﻮﺩُ ﻋﻠﻴ ﻪ
ﻧﻔﻌُﻪ ﻭﺧﻴﺮﻩُ ٬ ﻭﻳُﻨﻔﻖ ﺃﻣﻮﺍﻟﻪُ ﻓ ﻴﻤﺎ ﻻ ﻳﺤﺼُﻞ ﻟﻪ ﺛﻮﺍﺑُﻪ ﻭﺃﺟْﺮُﻩ.
ﻭﺃﺑﻠﻎُ ﻣﻦْ ﺫﻟﻚ ﻗﻮﻝُ ﻋﻴﺲ ﺍﺑﻦ ﻣﺮﻳﻢ ٬ ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺴﻼﻡُ : ﺍﻟﺒﺮﱡ ﺛﻼﺛﺔٌ:
ﺍﻟﻤﻨﻄﻖُ ٬ ﻭﺍﻟﻨﱠﻈﺮُ ٬ ﻭﺍﻟﺼﱠﻤﺖُ ٬ ﻓﻤﻦْ ﻛﺎﻥ ﻣﻨﻄﻘُﻪ ﻓﻲ ﻏﻴﺮِ ﺫﻛﺮٍ ﻓﻘﺪ ﻟﻐﺎ ٬ﻭﻣﻦْ ﻛ ﺎﻥ
ﻧﻈﺮُﻩ ﻓﻲ ﻏ ْﻴﺮِ ﺍﻋﺘﺒﺎﺭٍ ﻓﻘﺪْ ﺳﻬﺎ ٬ ﻭﻣﻦْ ﻛﺎﻥ ﺻﻤْﺘﻪ ﻓﻲ ﻏﻴﺮِ ﻓِ ْﻜﺮٍ ﻓ ﻘﺪ ﻟﻬﺎ .
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ﺍﷲُ ﻭﻟﻲﱡ ﺍﻟﺬﻳﻦ ﺁﻣﻨُﻮﺍ
ﺍﻟﻌﺒﺪُ ﺑﺤﺎﺟﺔٍ ﺇﻟﻰ ﺇﻟﻪٍ ٬ ﻭﻓﻲ ﺿﺮﻭﺭﺓٍ ﺇﻟﻰ ﻣﻮﻟﻰً ٬ ﻭﻻﺑﺪﱠ ﻓﻲ ﺍﻹﻟﻪِ ﻣﻦ ﺍﻟﻘُ ﺪﺭ ِﺓ
ﻭﺍﻟﻨﱡ ﺼﺮﺓِ ٬ ﻭﺍﻟﺤُﻜ ﻢِ ٬ ﻭﺍﻟﻐ ﻨﻢِ ٬ ﻭﺍﻟﻐﻨ ﺎءِ ﻭﺍﻟﻘ ﻮﺓِ ٬ ﻭﺍﻟﺒﻘ ﺎءِ . ﻭﺍﻟﻤُﺘﱠ ﺼِﻒِ ﺑ ﺬﻟﻚ ﻫ ﻮ
ﺍﻟﻮﺍﺣﺪُ ﺍﻷﺣﺪُ ﺍﻟﻤﻠﻚُ ﺍﻟﻤﻬﻴﻤﻦُ ٬ ﺟﻞﱠ ﻓﻲ ﻋﻼﻩ.
ﻓﻠﻴﺲ ﻓﻲ ﺍﻟﻜﺎﺋﻨﺎﺕِ ﻣﺎ ﻳﺴﻜُﻦ ﺍﻟﻌﺒﺪُ ﺇﻟﻴﻪِ ﻭﻳﻄﻤﺌﻦﱡ ﺑﻪ ٬ ﻭﻳﺘﻨﻌﱠﻢُ ﺑﺎﻟﺘﱠﻮﺟﱡﻪ ﺇﻟﻴ ﻪ ﺇﻻ
ﺍﷲُ ﺳﺒﺤﺎﻧﻪ ٬ ﻓﻬﻮ ﻣﻼﺫُ ﺍﻟﺨﺎﺋﻔﻴﻦ ٬ ﻭﻣﻌﺎﺫُ ﺍﻟﻤُﻠﺠﺌِﻴﻦ ٬ ﻭﻏﻮْﺙُ ﺍﻟﻤ ﺴﺘﻐﻴﺜﻴﻦ ٬ ﻭﺟ ﺎﺭُ
ﺴ َﺘﻐِﻴﺜُﻮﻥََ ﺭ ﱠﺑﻜُ ﻢْ ﻓَﺎ ﺳْ ﺘَﺠَﺎﺏََ ﻟﻜُ ﻢْ ﴿ ٬ ﴾ ﻭَﻫُ ﻮَ ﻳُﺠِﻴ ﺮَُ ﻭﻟَ ﺎ ﻳُﺠَ ﺎﺭُ ﺍﻟﻤ ﺴﺘﺠﻴﺮﻳﻦ ﴿ : ﺇِﺫْ ﺗَْ
ﻋﻠَﻴْﻪِ ﴿ ٬ ﴾ ﻟَ ْﻴﺲَ ﻟَﻬُﻢ ﻣﱢﻦ ﺩُﻭﻧِﻪَِ ﻭِﻟﻲﱞ ﻭَﻻَ ﺷَ ﻔِﻴﻊٌ ٬ ﴾ ﻭﻣ ﻦْ ﻋﺒ ﺪ ﻏﻴْ ﺮ ﺍﷲِ ٬ ﻭﺇﻥْ ﺃﺣﺒﱠ ﻪ َ
ﻭﺣ ﺼﻞ ﻟ ﻪ ﺑ ﻪ ﻣ ﻮﺩﱠﺓٌ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓِ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﻧ ﻮﻉٌ ﻣ ﻦ ﺍﻟﻠﱠ ﺬﱠﺓِ – ﻓﻬ ﻮ ﻣَﻔْ ﺴَﺪﺓٌ ﻟ ﺼﺎﺣﺒﻪ
ﺃﻋﻈﻢُ ﻣﻦْ ﻣﻔﺴﺪﺓِ ﺍﻟﺘ ﺬﺍﺫِ ﺃﻛﻞِ ﺍﻟﻄﻌﺎﻡِ ﺍﻟﻤﺴﻤﻮﻡِ َ ﴿ ﻟﻮْ ﻛَﺎﻥَ ﻓِﻴﻬِﻤَﺎ ﺁ ِﻟﻬَﺔٌِ ﺇﻟﱠ ﺎ ﺍﻟﻠﱠ ﻪَُ ﻟﻔَ ﺴَﺪَﺗَﺎ
ﺴﺒْﺤَﺎﻥَ ﺍﻟﻠﱠﻪِ ﺭَﺏﱢ ﺍ ْﻟﻌَ ْﺮﺵِ ﻋَﻤﱠﺎَ ﻳﺼِﻔُﻮﻥَ ﴾ ﻓﺈﻥﱠ ﻗﻮﺍﻣﻬُﻤﺎ ﺑﺄﻥْ ﺗﺄﻟﻬﺎ ﺍﻹﻟﻪ ﺍﻟﺤﻖﱠ ٬ ﻓﻠ ﻮ ﻓَ ُ
ﻛ ﺎﻥ ﻓﻴﻬﻤ ﺎ ﺁﻟﻬ ﺔٌ ﻏﻴ ﺮُ ﺍﷲِ ٬ ﻟ ﻢ ﻳﻜ ﻦْ ﺇﻟﻬ ﺎً ﺣﻘّ ﺎً ٬ ﺇﺫ ﺍﷲُ ﻻ ﺳ ﻤِﻲّ ﻟ ﻪ ﻭﻻِ ﻣﺜْ ﻞ ﻟ ﻪ٬
ﻓﻜﺎﻧﺖْ ﺗﻔﺴُﺪ ٬ ﻻﻧﺘﻔﺎء ﻣﺎ ﺑ ﻪ ﺻ ﻼﺣُﻬﺎ ٬ ﻫ ﺬﺍ ﻣ ﻦ ﺟﻬ ﺔ ﺍﻹﻟﻬﻴ ﺔ . ﻓ ُﻌﻠِ ﻢ ﺑﺎﻟ ﻀﺮﻭﺭﺓ
ﺍﺿﻄﺮﺍﺭ ﺍﻟﻌﺒﺪِ ﺇﻟﻰ ﺇﻟ ِﻬﻪِ ﻭﻣﻮﻻﻩُ ﻭﻛﺎﻓِﻴﻪِ ﻭﻧﺎﺻﺮِﻩ ٬ ﻭﻫ ﻮ ﺍﺗﱢ ﺼﺎﻝُ ﺍﻟﻔ ﺎﻧﻲ ﺑﺎﻟﺒ ﺎﻗﻲ٬
ً ٬ ﺍﺗﱠﺨ ﺬ
ﻭﺍﻟ ﻀﻌﻴﻒِ ﺑ ﺎﻟﻘﻮﻱﱢ ٬ ﻭﺍﻟﻔﻘﻴ ﺮِ ﺑ ﺎﻟﻐﻨﻲﱢ ٬ ﻭﻛ ﻞﱡ ﻣ ﻦْ ﻟ ﻢ ﻳﺘﱠﺨِ ﺬ ﺍﷲ ﺭﺑّ ﺎً ﻭﺇﻟﻬ ﺎ
ﻏﻴﺮﻩ ﻣﻦ ﺍﻷﺷﻴﺎءِ ﻭﺍﻟﺼﻮﺭِ ﻭﺍﻟﻤﺤﺒﻮﺑﺎﺕِ ﻭﺍﻟﻤﺮﻏﻮﺑﺎﺕِ ٬ ﻓﺼﺎﺭ ﻋﺒ ﺪﺍً ﻟﻬ ﺎ ﻭﺧﺎﺩﻣ ﺎً
٬ ﻻ ﻣﺤﺎﻟﺔ ﻓ ﻲ ﺫﻟ ﻚ ﴿ : ﺃَﺭَﺃَﻳْ ﺖَ ﻣَ ﻦِ ﺍﺗﱠﺨَ ﺬَِ ﺇﻟَﻬَ ﻪُ ﻫَ ﻮَﺍﻩُ﴿ ٬ ﴾ ﻭَﺍﺗﱠﺨَ ﺬُﻭﺍ ﻣِ ﻦ ﺩُﻭﻥِ ﺍﻟﻠﱠ ﻪِ
ﺁ ِﻟﻬَﺔً . ﴾ ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﻳﺎ ﺣُﺼﻴْﻦُ ٬ ﻛﻢ ﺗﻌﺒﺪُ ؟ (( ﻗﺎﻝ : ﺃﻋﺒ ﺪُ ﺳ ﺒﻌﺔً ٬ ﺳ ﺘﺔً ﻓ ﻲ
ﺍﻷﺭﺽِ ٬ ﻭﻭﺍﺣﺪﺍً ﻓﻲ ﺍﻟﺴﻤﺎءِ . ﻗﺎﻝ )) : ﻓﻤﻦْ ﻟِﺮﻏﺒِﻚ ﻭﻟِﺮﻫﺒِ ﻚ ؟ . (( ﻗ ﺎﻝ : ﺍﻟ ﺬﻱ
ﻓﻲ ﺍﻟﺴﻤﺎءِ . ﻗﺎﻝ )) : ﻓﺎﺗ ُﺮﻙِ ﺍﻟﺘﻲ ﻓﻲ ﺍﻷﺭﺽِ ٬ ﻭﺍﻋﺒُﺪِ ﺍﻟﺬﻱ ﻓﻲ ﺍﻟﺴﻤﺎءِ. ((
ﻭﺍﻋﻠﻢْ ﺃﻥﱠ ﻓﻘﺮ ﺍﻟﻌﺒﺪِ ﺇﻟﻰ ﺍﷲِ ٬ ﺃﻥْ ﻳﻌﺒﺪ ﺍﷲ ﻻ ﻳُﺸﺮﻙُ ﺑﻪ ﺷﻴﺌﺎً ٬ ﻟﻴﺲ ﻟ ﻪ ﻧﻈﻴ ﺮٌ
ﻓﻴُﻘﺎﺱُ ﺑﻪ ٬ ﻟﻜﻦْ ﻳُﺸ ِﺒﻪُ – ﻣﻦْ ﺑﻌﺾِ ﺍﻟﻮﺟﻮﻩِ – ﺣﺎﺟﺔ ﺍﻟﺠﺴﺪِ ﺇﻟ ﻰ ﺍﻟﻄﻌ ﺎﻡِ ﻭﺍﻟ ﺸﺮﺍﺏِ
٬ ﻭﺑﻴﻨﻬﻤﺎ ﻓﺮﻭﻕٌ ﻛﺜﻴﺮﺓٌ.
ﻓﺈﻥﱠ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒ ﺪِ ﻗﻠﺒُ ﻪ ﻭﺭُﻭﺣُ ﻪ ٬ ﻭﻫ ﻲ ﻻ ﺻ ﻼﺡ ﻟﻬ ﺎ ﺇﻻ ﺑﺈﻟﻬﻬ ﺎ ﺍﷲِ ﺍﻟ ﺬﻱ ﻻ
ﺇﻟﻪ ﺇﻻ ﻫﻮ ٬ ﻓﻼ ﺗﻄﻤﺌﻦﱠ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺑ ﺬ ْﻛﺮِﻩ ٬ ﻭﻫ ﻲ ﻛﺎﺩﺣ ﺔٌ ﺇﻟﻴ ﻪ ﻛ ﺪْﺣﺎً ﻓﻤُﻼﻗﻴﺘُ ﻪ٬
ﻭﻻ ُﺑﺪﱠ ﻟﻬﺎ ﻣﻦْ ﻟﻘﺎﺋِﻪ ٬ ﻭﻻ ﺻﻼﺡ ﻟﻬﺎ ﺇﻻ ﺑﻠﻘﺎ ِﺋﻪِ.
ﺣﺒّ ﺎ
ﻛ ﺎﻥ ﻟ ﻪ ﺍﷲُ ﺃﺷ ﺪﱠُ ﻭﻣ ﻦْ ﻟﻘ ﺎء ﺍﷲِ ﻗ ﺪ ﺃﺣﺒﱠ ﺎ
ﺭﺣْﻤﺘ ﻪُ ﻓ ﻀﻼً ﻭﻻ ﺗﺘﻜِ ﻞْ ﻭﻋﻜ ﺴُﻪ ﺍﻟﻜ ﺎﺭِﻩُ ﻓ ﺎﷲ
ﺍﺳ ﺄﻝْ
ﻻ ﲢﺰﻥ
235
ﻭﻟﻮ ﺣﺼﻞ ﻟﻠﻌﺒﺪ ﻟﺬﱠﺍﺕٌ ﺃﻭ ﺳﺮﻭﺭٌ ﺑﻐﻴﺮِ ﺍﷲِ ٬ ﻓﻼ ﻳﺪﻭﻡُ ﺫﻟ ﻚ ٬ ﺑ ﻞْ ﻳﻨﺘﻘ ﻞُ ﻣْ
ﻦ
ﻧﻮﻉ ﺇﻟﻰ ﻧ ﻮﻉ ٬ ﻭﻣ ﻦْ ﺷ ﺨﺺٍ ﺇﻟ ﻰ ﺷ ﺨﺺٍ ٬ ﻭﻳﺘ ﻨﻌﱠﻢُ ﺑﻬ ﺬﺍ ﻓ ﻲ ﻭﻗ ﺖٍ ﻭﻓ ﻲ ﺑﻌ ﺾ
ﺍﻷﺣﻮﺍﻝِ ٬ ﻭﺗﺎﺭﺓً ﺃُﺧﺮﻯ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﺘﻨﻌﱠﻢُ ﺑﻪ ﻭﻳﻠﺘ ﺬﱡ ٬ ﻏﻴ ﺮ ﻣ ﻨﻌّﻢٍ ﻟ ﻪُ ﻭﻻ ﻣﻠﺘ ﺬﱟ
ﻟﻪ ٬ ﺑﻞْ ﻗﺪ ﻳُﺆﺫﻳﻪِ ﺍﺗّﺼﺎﻟُﻪ ﺑﻪ ﻭﻭﺟﻮﺩُﻩ ﻋﻨﺪﻩ ٬ ﻭﻳﻀﺮﱡﻩ ﺫﻟﻚ.
ﻭﺃﻣّﺎ ﺇﻟﻬﻪُ ﻓﻼﺑُﺪﱠ ﻟﻪُ ﻣﻨﻪ ﻓﻲ ﻛﻞﱢ ﺣﺎﻝٍ ﻭﻛﻞﱢ ﻭﻗﺖِ ٬ ﻭﺃﻳﻨﻤﺎ ﻛﺎﻥ ﻓﻬﻮ ﻣﻌﻪ.
ﺇﺫﺍ ﺭﺿ ﻴﺖ ﻓﻬ ﺬﺍ ﻣُﻨﺘﻬ ﻰ ﻋ ﺴﺎﻙ ﺗﺮﺿ ﻰ ﻭﻛ ﻞﱡ ﺍﻟﻨ ﺎﺱِ
ﺃﻣﻠ ﻲ
ﻲ ﺍﷲ ﻋﻠﻴ ﻪ٬ ْ ﺃﺭﺿ ﺔٌ ﻰ ﺍﷲ ﺑ ﺴﺨﻂِ ﺍﻟﻨ ﺎﺱِ ٬ ﺭﺿ ﻏﺎﺿ ﺒ
ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ )) : ﻣ ﻦ
ﻭﺃﺭﺿﻰ ﻋﻨﻪ ﺍﻟﻨﺎﺱ . ﻭﻣﻦْ ﺃﺳﺨﻂ ﺍﷲ ﺑﺮﺿ ﺎ ﺍﻟﻨ ﺎﺱ ٬ ﺳ ﺨِﻂ ﺍﷲُ ﻋﻠﻴ ﻪ ﻭﺃﺳ ﺨﻂ
ﻋﻠﻴ ﻪِ ﺍﻟﻨ ﺎﺱ . (( ﻭﻻ ﺯﻟ ﺖُ ﺃﺫﻛ ﺮُ ﻗ ﺼﱠﺔ ) ﺍﻟﻌ ﻜ ﻮﱠﻙ ( ﺍﻟ ﺸﺎﻋﺮِ ﻭﻗ ﺪْ ﻣ ﺪﺡ ﺃﺑ ﺎ ﺩﻟ ﻒٍ
ﺍﻷﻣﻴﺮ ﻓﻘﺎﻝ:
ﺇﻻﱠ ﻗ ﻀﻴﺖ ﺑ ﺄﺭﺯﺍﻕٍ ﻭﻻ ﻣ ﺪﺩْﺕ ﻳ ﺪﺍً ﺑ ﺎﻟﺨﻴﺮِ
ﻭﺁﺟ ﺎَﻭﻛﻝََِ ﺬﻟِﻚَ ﻧَُ ﻮﻟﱢﻲ
ﻃﻪِ ﺑﺴﺒﺐِ ﻫ ﺬﺍ ﺍﻟﺒﻴ ﺖ ﴿ َﻪ ﻋﻠﻰ ﺑﺴﺎ ِِﺒ ﺔً
ﱠﻂ ﺍﻫﷲُ ﻋﻠﻴﻪِ ﺍﻟﻤﺄﻣﻮﻥ ﻓَ َﻘ َﺘﻠ ﻓﺴﻠ ﻭﺍ
ﺴﺒُﻮﻥَ . ﴾ َ ﺑﻌْﺾَ ﺍﻟﻈﱠﺎﻟِﻤِﻴﻦََ ﺑﻌْﻀﺎً ﺑِﻤَﺎ ﻛَﺎﻧُﻮﺍَْ ﻳﻜْ ِ
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ﺇﺷﺎﺭﺍﺕٌ ﻓﻲ ﻃﺮﻳﻖِ ﺍﻟﺒﺎﺣِﺜِﻴﻦ
ﻟﻠﺴﻌﺎﺩﺓِ ﻭﺍﻟﻔﻼﺡِ ﻋﻼﻣﺎﺕٌ ﺗﻠﻮﺡُ ٬ ﻭﺇﺷﺎﺭﺍﺕٌ ﺗﻈﻬﺮُ ٬ ﻭﻫﻲ ﺷﻬﻮﺩٌ ﻋﻠﻰ ﺭﻗ ﻲﱢ
ﺻﺎﺣﺒﻬﺎ ٬ ﻭﻧﺠﺎﺡِ ﺣﺎﻣِﻠﻬﺎ ٬ ﻭﻓﻼﺡِ ﻣﻦِ ﺍﺗﱠﺼﻒ ﺑﻬﺎ.
ﻓﻤﻦْ ﻋﻼﻣﺎﺕِ ﺍﻟﺴﻌﺎﺩﺓِ ﻭﺍﻟﻔﻼﺡِ : ﺃﻥﱠ ﺍﻟﻌﺒﺪ ﻛﻠﱠﻤ ﺎ ﺯﺍﺩ ﻭﺯُﻧ ﻪ ﻭﻧﻔﺎﺳ ﺘُﻪ ٬ ﻏ ﺎﺹ
ﺤﻦُ ﺍﷲُ ﺑﻬ ﺎ ﻣ ﻦْ ﺷ ﺎء ٬ ﻓ ﺈﻥْ ﻓﻲ ﻗﺎﻉِ ﺍﻟﺒﺤﺎﺭِ ٬ ﻓﻬﻮ ﻳﻌﻠﻢُ ﺃﻥﱠ ﺍﻟﻌﻠﻢ ﻣﻮﻫﺒﺔٌ ﺭﺍﺳﺨﺔٌ ﻳﻤﺘ ِ
ﺃﺣْﺴَﻦَ ﺷُﻜَﺮَﻫﺎ ٬ ﻭﺃﺣﺴﻦ ﻓﻲ ﻗﺒُﻮِﻟﻪِ ٬ ﺭَﻓﻌﻪُ ﺑ ﻪ ﺩﺭﺟ ﺎﺕٍ ﴿ ﻳَﺮْﻓَ ﻊِ ﺍﻟﻠﱠ ﻪُ ﺍﻟﱠ ﺬِﻳﻦَ ﺁ َﻣﻨُ ﻮﺍ
ﻣِﻨﻜُﻢْ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺃُﻭﺗُﻮﺍ ﺍﻟْﻌِﻠْﻢَ ﺩَﺭَﺟَﺎﺕٍ . ﴾ ﻭﻛﻠﱠﻤﺎ ﺯِ ﻳﺪ ﻓﻲ ﻋﻤﻠﻪِ ٬ ﺯﻳﺪ ﻓﻲ ﺧﻮﻓِ ﻪِ ﻭﺣَ ﺬَﺭِﻩ
٬ ﻓﻬ ﻮ ﻻ ﻳ ﺄﻣﻦُ ﻋﺜ ﺮﺓ ﺍﻟﻘ ﺪﻡِ ٬ ﻭﺯﻟﱠ ﺔ ﺍﻟﻠ ﺴﺎﻥِ ٬ ﻭﺗﻘﻠﱡ ﺐ ﺍﻟﻘﻠ ﺐِ ٬ ﻓﻬ ﻮ ﻓ ﻲ ﻣُﺤﺎﺳ ﺒﺔٍ
ﻭﻣُﺮﺍﻗﺒﺔٍ ﻛﺎﻟﻄﺎﺋﺮِ ﺍﻟﺤﺬِﺭ ٬ ﻛﻠﱠﻤﺎ ﻭﻗ ﻊ ﻋﻠ ﻰ ﺷ ﺠﺮﺓٍ ﺗﺮﻛﻬ ﺎ ﻷﺧ ﺮﻯ ٬ ﻳﺨ ﺎﻑُ ﻣﻬ ﺎﺭﺓ
ﺣﺮْﺻِ ﻪِ ﻭﻳﻌﻠ ﻢُ ﺍﻟﻘﻨﱠﺎﺹ ٬ ﻭﻃﺎﺋﺸﺔ ﺍﻟﺮﺻﺎﺹِ . ﻭﻛﻠﱠﻤﺎ ﺯﻳﺪ ﻓﻲ ﻋﻤ ﺮِﻩ ٬ ﻧﻘ ﺺ ﻣ ﻦِ
ﻋﻠ ﻢ ﺍﻟﻴﻘ ﻴﻦِ ﺃﻧﱠ ﻪُ ﻗ ﺪِ ﺍﻗﺘ ﺮﺏ ﻣ ﻦ ﺍﻟﻤﻨﺘﻬ ﻰ ٬ ﻭﻗﻄ ﻊ ﺍﻟﻤﺮﺣﻠ ﺔ ٬ ﻭﺃﺷ ﺮﻑ ﻋﻠ ﻰ ﻭﺍﺩﻱ
ﺍﻟﻴﻘ ﻴﻦ . ﻭﻫ ﻮ ﻛﻠﱠﻤ ﺎ ﺯِﻳ ﺪ ﻓ ﻲ ﻣﺎﻟِ ﻪ ٬ ﺯﻳ ﺪ ﻓ ﻲ ﺳ ﺨﺎﺋِﻪ ﻭﺑﺬْﻟ ﻪِ ؛ ﻷﻥﱠ ﺍﻟﻤ ﺎﻝ ﻋﺎﺭﻳ ﺔٌ٬
ﻭﺍﻟﻮﺍﻫﺐ ﻣﻤﺘﺤﻦٌ ٬ ﻭﻣﻨﺎﺳﺒﺎﺕِ ﺍﻹﻣﻜﺎﻥِ ﻓُ ﺮﺹٌ ٬ ﻭﺍﻟﻤ ﻮﺕ ﺑﺎﻟﻤﺮﺻ ﺎﺩِ . ﻭﻫ ﻮ ﻛﻠﱠﻤ ﺎ
ﺯﻳﺪ ﻓﻲ ﻗ ْﺪﺭِﻩ ﻭﺟﺎﻫِ ﻪ ٬ ﺯﻳﺪ ﻓﻲ ﻗُﺮﺑِﻪ ﻣﻦ ﺍﻟﻨﺎﺱِ ﻭﻗ ﻀﺎءِ ﺣ ﻮﺍﺋﺠِﻬﻢ ﻭﺍﻟﺘﱠﻮﺍﺿُ ﻊِ ﻟﻬ ﻢ
؛ ﻷﻥﱠ ﺍﻟﻌﺒﺎﺩ ﻋﻴﺎﻝُ ﺍﷲ ٬ ﻭﺃﺣﺒﱡﻬﻢ ﺇﻟﻰ ﺍﷲِ ﺃﻧﻔﻌُﻬﻢ ﻟﻌﻴﺎﻟِﻪ .
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ﻭﻋﻼﻣﺎﺕُ ﺍﻟﺸﻘﺎﻭﺓِ : ﺃﻥﱠ ﻛﻠﱠﻤﺎ ﺯﻳﺪ ﻓﻲ ﻋﻠﻤِ ﻪِ ٬ ﺯﻳ ﺪ ﻓ ﻲِ ﻛﺒْ ﺮﻩ ﻭﺗﻴﻬ ﻪِ ٬ ﻓﻌﻠْﻤُ ﻪ
ﻏﻴﺮُ ﻧﺎﻓﻊٍ ٬ ﻭﻗﻠﺒُﻪ ﺧﺎﻭٍ ٬ ﻭﻃﺒﻴﻌﺘُﻪ ﺛﺨﻴﻨﺔٌ ٬ ﻭﻃﻴﻨﺘُ ﻪ ﺳِ ﺒﺎﺥٌ ﻭﻋْ ﺮﺓٌ . ﻭﻫ ﻮ ﻛﱠﻠﻤ ﺎ ﺯﻳ ﺪ
ﺴﻦِ ﻇﻨﱠ ﻪ ﺑﻨﻔ ﺴﻪِ . ﻓﻬ ﻮ ﺍﻟﻨ ﺎﺟﻲ ﻓ ﻲ ﻋﻤﻠِ ﻪ ٬ ﺯِﻳ ﺪ ﻓ ﻲ ﻓﺨْ ﺮﻩ ﻭﺍﺣﺘﻘ ﺎﺭِﻩ ﻟﻠﻨ ﺎﺱ ٬ ﻭﺣُْ
ﻭﺣ ﺪﻩ ٬ ﻭﺍﻟﺒ ﺎﻗﻮﻥ ﻫﻠْﻜ ﻰ ٬ ﻭﻫ ﻮ ﺍﻟ ﻀﺎﻣﻦُ ﺟ ﻮﺍﺯ ﺍﻟﻤﻔ ﺎﺯﺓِ ٬ ﻭﺍﻵﺧ ﺮﻭﻥ ﻋﻠ ﻰ ﺷ ﻔﺎ
ﺍﻟﻤﺘﺎﻟِﻒِ . ﻭﻫﻮ ﻛﻠﱠﻤﺎ ﺯِﻳﺪ ﻓ ﻲ ﻋﻤ ﺮِﻩ ٬ ﺯﻳ ﺪ ﻓ ﻲ ﺣِﺮﺻِ ﻪِ ٬ ﻓﻬ ﻮ ﺟﻤُ ﻮﻉٌ ﻣﻨُ ﻮﻉٌ ٬ ﻻ
ﺗُﺤﺮﱢﻛ ﻪُ ﺍﻟﺤ ﻮﺍﺩِﺙُ ٬ ﻭﻻ ﺗُﺰﻋﺰﻋُ ﻪ ﺍﻟﻤ ﺼﺎﺋﺐُ ٬ ﻭﻻ ﺗُﻮﻗِﻈ ﻪُ ﺍﻟﻘ ﻮﺍﺭِﻉُ . ﻭﻫ ﻮ ﻛﻠﱠﻤ ﺎ
ﺯِﻳ ﺪ ﻓ ﻲ ﻣﺎﻟِ ﻪ ٬ ﺯﻳ ﺪ ﻓ ﻲ ﺑُﺨﻠِ ﻪ ﻭﺇﻣ ﺴﺎﻛِﻪ ٬ ﻓﻘ ْﻠﺒُ ﻪ ﻣﻘﻔ ﺮٌ ﻣ ﻦ ﺍﻟﻘِ ﻴﻢ ٬ ﻭﻛﻔﱡ ﻪ ﺷ ﺤﻴﺤﺔٌ
ﺑﺎﻟﺒﺬْﻝِ ٬ ﻭﻭﺟﻬُﻪ ﺻﻔﻴﻖٌ ﻋ ﺮﻱﱠ ﻣ ﻦ ﺍﻟﻤﻜ ﺎﺭﻡِ . ﻭﻫ ﻮ ﻛﻠﱠﻤ ﺎ ﺯﻳ ﺪ ﻓ ﻲ ﻗ ﺪْﺭِﻩ ﻭﺟﺎﻫِ ﻪ٬
ﺯﻳِﺪ ﻓﻲ ﻛِﺒﺮِ ﻩ ﻭﺗﻴْﻬِﻪ ٬ ﻓﻬﻮ ﻣﻐﺮﻭﺭٌ ﻣﺪﺣﻮﺭٌ ٬ ﻃﺎﺋﺶُ ﺍﻹﺭﺍﺩﺓِ ﻣﻨﺘﻔﺦُ ﺍﻟﺮﱢﺋﺔِ ٬ ﻣ ﺮﻳﺶُ
ﺍﻟﺠﻨﺎﺡِ ٬ ﻟﻜﻨﱠﻪ ﻓﻲ ﺍﻟﻨﻬﺎﻳﺔِ ﻻ ﺷﻲء )) : ﻳُﺤﺸﺮ ﺍﻟﻤﺘﻜﺒﱠﺮﻭﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ ﻓ ﻲ ﺻ ﻮﺭﺓِ
ﺍﻟﺬﱠﺭﱢ ٬ ﻳﻄﺆ ُﻫﻢْ ﺍﻟﻨﺎﺱُ ﺑﺄﻗﺪﺍﻣِﻬﻢْ . (( ﻭﻫﺬﻩِ ﺍﻷﻣﻮُﺭ ﺍﺑﺘﻼءٌ ﻣﻦ ﺍﷲِ ﻭﺍﻣﺘﺤﺎﻥٌَ ٬ ﻳ ْﺒﺘَﻠ ﻲ
ﺑﻬﺎ ﻋﺒﺎﺩﻩ ﻓ ﻴﺴْﻌﺪُ ﺑﻬﺎ ﺃﻗﻮﺍﻡٌ ٬ ﻭﻳﺸﻘﻰ ﺑﻬﺎ ﺁﺧﺮﻭﻥ.
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ﺍﻟﻜﺮﺍﻣﺔُ ﺍﺑﺘﻼءٌ
ﻭﻛﺬﻟﻚ ﺍﻟﻜﺮﺍﻣﺎﺕُ ﺍﻣﺘﺤﺎﻥٌ ﻭﺍﺑﺘﻼءٌ ٬ ﻛﺎﻟ ُﻤﻠْﻚِ ﻭﺍﻟ ﺴﱡﻠﻄﺎﻥِ ﻭﺍﻟﻤ ﺎﻝِ ٬ ﻗ ﺎﻝ ﺗﻌ ﺎﻟﻰ
ﻋ ﻦْ ﻧﺒﻴﱢ ﻪ ﺳ ﻠﻴﻤﺎﻥ ﻟﻤﱠ ﺎ ﺭﺃﻯ ﻋِ ﺮﺵ ﺑﻠﻘ ﻴﺲ ﻋﻨ ﺪﻩ ﴿ : ﻫَ ﺬَﺍ ﻣِ ﻦ ﻓَْ
ﻀﻞَِ ﺭﺑﱢ ﻲِ ﻟﻴَ ْﺒﻠُ ﻮَﻧِﻲ
ﺴﺪِﻱ ﺍﻟﻨﻌﻤ ﺔ ﻟﻴ ﺮﻯ ﻣ ﻦْ ﻗﺒِﻠﻬ ﺎ ﺑﻘﺒُ ﻮﻝٍ ﺣ ﺴﻦ٬ ﺃَﺃَﺷْ ﻜُﺮَُ ﺃﻡَْ ﺃﻛْﻔُ ﺮُ ٬ ﴾ ﻓﻬ ﻮ ﺳ ﺒﺤﺎﻧﻪ ﻳُْ
ﻭﺷ ﻜﺮﻫﺎ ﻭﺣﻔﻈﻬ ﺎ ٬ ﻭﺛﻤﱠﺮﻫ ﺎ ﻭﺍﻧﺘﻔ ﻊ ﻭﻧﻔ ﻊ ﺑﻬ ﺎ ٬ ﻭﻣ ﻦْ ﺃﻫﻠﻬ ﺎ ﻭﻋﻄﱠﻠﻬ ﺎ ٬ ﻭﻛﻔﺮﻫ ﺎً
ﻭﺻﺮﻓﻬﺎ ﻓﻲ ﻣُﺤﺎﺭﺑﺔِ ﺍﻟﻤﻌﻄﻲ ٬ ﻭﺍﺳﺘﻌﺎﻥ ﺑﻬﺎ ﻓﻲ ﻣُﺤﺎﺩّﺓِ ﺍﻟﻮﺍﻫﺐِ ﺟﻞﱢ ﻓﻲ ﻋُﻼﻩُ.
ُ ﺍﺑ ﺘﻼءٌ ﻣ ﻦ ﺍﷲِ ﻭﺍﻣﺘﺤ ﺎﻥٌ ٬ ﻳﻈﻬ ﺮُ ﺑﻬ ﺎ ﺷُ ﻜْﺮُ ﺍﻟ ﺸﻜُﻮﺭِ ﻭﻛُﻔ ﺮُ ﺍﻟﻜﻔ ﻮﺭِ. ﻓﺎﻟﻨﱢﻌﻢ
ﻛﻤﺎ ﺃﻥﱠ ﺍﻟﻤﺤﻦَ ﻣﻨﻪُ ﺳﺒﺤﺎﻧﻪ ٬ ﻓﻬﻮ ﻳﺒﺘﻠﻲ ﺑﺎﻟﻨﻌﻢِ ﻛﻤﺎ ﻳﺒﺘﻠﻲ ﺑﺎﻟﻤﺼﺎﺋﺐِ ﻗﺎﻝ ﺗﻌ ﺎﻟﻰ﴿ :
َ ﻓﺄَﻣﱠﺎ ﺍ ْﻟﺈِﻧﺴَﺎﻥُ ﺇِﺫَﺍ ﻣَﺎ ﺍ ْﺑ َﺘﻠَﺎﻩُ ﺭَﺑﱡﻪَُ ﻓَﺄﻛْﺮَﻣَﻪُ ﻭَﻧَﻌﱠﻤَﻪُ ﻓَﻴَﻘُ ﻮﻝَُ ﺭﺑﱢ ﻲَ ﺃﻛْ ﺮَﻣَﻦِ { 15 } ﻭَﺃَﻣﱠ ﺎ ﺇِﺫَﺍ
ﻋَﻠﻴْﻪِ ﺭِﺯْﻗَﻪُ ﻓَﻴَﻘُﻮﻝُ ﺭَﺑﱢﻲ ﺃَﻫَ ﺎ َﻧﻦَِ { 16 } ﻛﻠﱠ ﺎ ٬ ﴾ .... ﺃﻱ ﻟ ﻴﺲ ﻛ ﻞﱡ ﻣ ﻦْ ﻣَﺎ ﺍﺑْ َﺘﻠَﺎﻩَُ ﻓﻘَﺪَﺭََ
ﻭﺳﱠﻌْﺖُ ﻋﻠﻴﻪِ ﻭﺃﻛﺮﻣﺘُﻪ ﻭﻧﻌﱠﻤﺘُﻪ ٬ ﻳﻜﻮﻥُ ﺫﻟﻚ ﺇﻛﺮﺍﻣﺎً ﻣﻨﻲ ﻟ ﻪ ٬ ﻭﻻ ﻛ ﻞﱡ ﻣ ﻦْ ﺿ ﻴﱠﻘﺖُ
ﻋﻠﻴﻪِ ﺭﺯﻗﻪ ﻭﺍﺑﺘﻠﻴﺘُﻪ ٬ ﻳﻜﻮﻥُ ﺇﻫﺎﻧﺔً ﻣﻨﻲ ﻟﻪ.
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ﺍﻟﻜﻨﻮﺯُ ﺍﻟﺒﺎﻗﻴﺔُ
ﺇﻥﱠ ﺍﻟﻤﻮﺍﻫ ﺐ ﺍﻟﺠﺰﻳﻠ ﺔ ﻭﺍﻟﻌﻄﺎﻳ ﺎ ﺍﻟﺠﻠﻴﻠ ﺔ ٬ ﻫ ﻲ ﺍﻟﻜﻨ ﻮﺯُ ﺍﻟﺒﺎﻗﻴ ﺔُ ﻷﺻ ﺤﺎﺑﻬﺎ٬
ﺍﻟﺮﺍﺣﻠ ﺔُ ﻣﻌﻬ ﻢْ ﺇﻟ ﻰ ﺩﺍﺭِ ﺍﻟﻤﻘ ﺎﻡِ ٬ ﻣ ﻦ ﺍﻹﺳ ﻼﻡِ ﻭﺍﻹﻳﻤ ﺎﻥِ ﻭﺍﻹﺣ ﺴﺎﻥِ ﻭﺍﻟﺒ ﺮ ﻭﺍﻟﺘﻘﱡ ﻰ
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ﻭﺍﻟﻬﺠﺮﺓِ ﻭﺍﻟﺠﻬﺎﺩِ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﺎﺑﺔِ﴿ : ﱠﻟﻴْﺲَ ﺍ ْﻟﺒِﺮﱠ ﺃَﻥُ ﺗﻮَﻟﱡ ﻮﺍْ ﻭُﺟُ ﻮ َﻫﻜُﻢْ ﻗِﺒَ ﻞَ ﺍﻟْﻤَ ﺸْﺮِ ِ
ﻕ
ﻭَﺍﻟْ َﻤﻐْﺮِﺏَِ ﻭﻟَـﻜِﻦﱠ ﺍ ْﻟﺒِ ﺮﱠ ﻣَ ﻦْ ﺁﻣَ ﻦَ ﺑِﺎﻟﻠّ ﻪِ ﻭَﺍ ْﻟﻴَْ ﻮﻡِ ﺍﻵﺧِ ﺮِ ﴾ ... ﺇﻟ ﻰ ﻗﻮﻟ ﻪِ ﺗﻌ ﺎﻟﻰ ﴿ : ﻫُ ﻢُ
ﺍﻟْ ُﻤ ﱠﺘﻘُﻮﻥَ. ﴾
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ﻫﻤﱠﺔٌ ﺗﻨﻄﺢُ ﺍﻟﺜﱡﺮﻳﱠﺎ
ﺇﺫﺍ ﺃُﻋﻄﻲ ﺍﻟﻌﺒﺪُ ﻫ ﻤﱠﺔً ﻛﺒﺮﻯ ٬ ﺍﺭﺗﺤﻠﺖْ ﺑ ﻪِ ﻓ ﻲ ﺩﺭﻭﺏِ ﺍﻟﻔ ﻀﺎﺋﻞِ ٬ ﻭﺻ ﻌِﺪﺕْ
ﺑﻪِ ﻓﻲ ﺩﺭﺟﺎﺕِ ﺍﻟﻤﻌﺎﻟﻲ.
ﻭﻣﻦْ ﺳﺠﺎﻳﺎ ﺍﻹﺳﻼﻡِ ﺍﻟﺘﱠﺤﻠﱢﻲ ﺑﻜِﺒﺮ ﺍﻟﻬ ﱠﻤﺔِ ٬ ﻭﺟﻼﻟﺔِ ﺍﻟﻤﻘﺼﻮﺩِ ٬ ﻭﺳﻤﻮﱢ ﺍﻟﻬ ﺪﻑِ
٬ ﻭﻋﻈﻤﺔِ ﺍﻟﻐﺎﻳﺔِ . ﻓﺎﻟﻬﻤﱠ ﺔ ﻫ ﻲ ﻣﺮﻛ ﺰُ ﺍﻟ ﺴﺎﻟﺐِ ﻭﺍﻟﻤﻮﺟ ﺐِ ﻓ ﻲ ﺷﺨ ﺼِﻚ ٬ ﺍﻟﺮﻗﻴ ﺐُ
ﻋﻠ ﻰ ﺟﻮﺍﺭﺣِ ﻚ ٬ ﻭﻫ ﻲ ﺍﻟﻮﻗ ﻮﺩُ ﺍﻟ ﺤ ﺴﱢﻲﱡ ﻭﺍﻟﻄﺎﻗ ﺔُ ﺍﻟﻤﻠﺘﻬﺒ ﺔُ ٬ ﺍﻟﺘ ﻲ ﺗﻤ ﺪﱡ ﺻ ﺎﺣﺒﻬﺎ
ﺑﺎﻟﻮﺛﻮﺏِ ﺇﻟﻰ ﺍﻟﻤﻌﺎﻟﻲ ﻭﺍﻟﻤﺴﺎﺑﻘﺔِ ﺇﻟﻰ ﺍﻟﻤﺤﺎ ِﻣﺪِ . ﻭ ِﻛﺒَ ﺮُ ﺍﻟﻬﻤﱠ ﺔِ ﻳﺠﻠ ﺐُ ﻟ ﻚ . ﺑ ﺈﺫﻥ ﺍﷲِ
ﺠﺮِﻱ ﻓﻲ ﻋﺮﻭﻗِﻚ ﺩﻡ ﺍﻟ ﺸﻬﺎﻣﺔِ ﺧﻴْﺮﺍً ﻏﻴﺮ ﻣﺠﺬﻭﺫٍ ٬ ﻟﺘﺮﻗﻰ ﺇﻟﻰ ﺩﺭﺟﺎﺕِ ﺍﻟﻜﻤﺎﻝِ ٬ ﻓﻴُ ْ
٬ ﻭﺍﻟ ﺮﻛْﺾِ ﻓ ﻲ ﻣﻴ ﺪﺍﻥِ ﺍﻟﻌﻠ ﻢِ ﻭﺍﻟﻌﻤ ﻞِ . ﻓ ﻼ ﻳ ﺮ ﺍﻙ ﺍﻟﻨ ﺎﺱُ ﻭﺍﻗﻔ ﺎً ﺇﻻ ﻋﻠ ﻰ ﺃﺑ ﻮﺍﺏ
ﺍﻟﻔﻀﺎﺋﻞِ ٬ ﻭﻻ ﺑﺎﺳ ﻄﺎً ﻳ ﺪﻳْﻚ ﺇﻻ ﻟﻤﻬﻤﱠ ﺎﺕِ ﺍﻷﻣ ﻮﺭِ ٬ ﺗُﻨ ﺎﻓﺲُ ﺍﻟ ﺮﱡﻭﱠﺍﺩ ﻓ ﻲ ﺍﻟﻔ ﻀﺎﺋﻞِ٬
ﻭﺗُﺰﺍﺣﻢُ ﺍﻟﺴﱠﺎﺩﺓ ﻓﻲ ﺍﻟﻤﺰﺍﻳﺎ ٬ ﻻ ﺗﺮﺿﻰ ﺑﺎﻟﺪﱡﻭﻥ ٬ ﻭﻻ ﺗﻘ ﻒُ ﻓ ﻲ ﺍﻷﺧﻴ ﺮِ ٬ ﻭﻻ ﺗﻘﺒ ﻞُ
ﺑﺎﻷﻗﻞﱢ . ﻭﺑﺎﻟﺘﺤﻠﱢﻲ ﺑﺎﻟﻬِ ﱠﻤﺔِ ٬ ﻳُﺴﻠﺐُ ﻣﻨﻚ ﺳﻔﺴﺎﻑ ﺍﻵﻣ ﺎﻝ ﻭﺍﻷﻋﻤ ﺎﻝِ ٬ ﻭﻳُﺠﺘ ﺚﱡ ﻣﻨ ﻚ
ﺷ ﺠﺮﺓُ ﺍﻟ ﺬﱡﻝﱢ ﻭﺍﻟﻬ ﻮﺍﻥِ ٬ ﻭﺍﻟﺘﻤﻠﱡ ﻖ ٬ ﻭﺍﻟﻤﺪﺍﻫﻨ ﺔِ ٬ ﻓﻜﺒﻴ ﺮُ ﺍﻟﻬِﻤﱠ ﺔُ ﺛﺎﺑ ﺖُ ﺍﻟﺠ ﺄﺵِ ٬ ﻻ
ﺗُﺮﻫﺒُﻪ ﺍﻟﻤﻮﺍﻗﻒُ ٬ ﻭﻓﺎﻗﺪُﻫﺎ ﺟﺒﺎﻥٌ ﺭِﻋﺪﻳﺪٌ ٬ ﺗُﻐﻠﻖُ ﻓﻤﻪ ﺍﻟﻔﻬﺎﻫﺔُ.
ﺨﻠِﻂ ﺑ ﻴﻦ ﻛِﺒ ﺮِ ﺍﻟﻬﻤ ﺔ ﻭﺍﻟ ِﻜﺒْ ﺮ ٬ ﻓ ﺈﻥ ﺑﻴﻨﻬﻤ ﺎ ﻣ ﻦ ﺍﻟ ﺮْﻕ ﻛﻤ ﺎ ﺑ ﻴﻦ ﻭﻻ ﺗﻐﻠ ﻂْ ﻓ ﺘ ْ
ﺼﺪْﻉِ ٬ ﻓﻜِﺒ ﺮُ ﺍﻟﻬﻤﱠ ﺔِ ﺗ ﺎﺝٌ ﻋﻠ ﻰ ﻣﻔْ ﺮِﻕ ﺍﻟﻘﻠ ﺐِ ﺍﻟﺴﻤ ﺎء ﺫﺍﺕِ ﺍﻟﺮﱠﺟﻊِ ﻭﺍﻷﺭﺽِ ﺫﺍﺕِ ﺍﻟ ﱠ
ﺍﻟﺤُ ﺮﱢ ﺍﻟﻤﺜ ﺎﻟﻲ ٬ ﻳ ﺴﻌﻰ ﺑ ﻪ ﺩﺍﺋﻤ ﺎً ﻭﺃﺑ ﺪﺍً ﺇﻟ ﻰ ﺍﻟﻄﱡﻬ ﺮِ ﻭﺍﻟﻘﺪﺍﺳ ﺔِ ﻭﺍﻟﺰﱢﻳ ﺎﺩﺓ ﻭﺍﻟﻔ ﻀﻞِ٬
ﻓﻜﺒﻴﺮُ ﺍﻟﻬ ّﻤﺔِ ﻳﺘﻠﻤﱠﻆُ ﻋﻠﻰ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﻣﺤﺎﺳﻦ ٬ ﻭﻳﺘﺤ ﺴﱠﺮُ ﻋﻠ ﻰ ﻣ ﺎ ﻓﻘ ﺪﻩ ﻣ ﻦ ﻣ ﺂﺛِﺮ٬
ﻓﻬﻮ ﻓﻲ ﺣﻨﻴﻦٍ ﻣﺴﺘﻤﺮﱟ ٬ ﻭﻧﻬﻢٍ ﺩﺅﻭﺏٍ ﻟﻠﻮﺻﻮﻝِ ﺇﻟﻰ ﺍﻟﻐﺎﻳﺔِ ﻭﺍﻟﻨﻬﺎﻳﺔِ.
ﺣﻠْﻴ ﺔُ ﻭﺭﺛ ﺔِ ﺍﻷﻧﺒﻴ ﺎءِ ٬ ﻭﺍﻟ ِﻜﺒْ ﺮُ ﺩﺍءُ ﺍﻟﻤﺮﺿ ﻰ ﺑﻌﻠﱠ ﺔ ﺍﻟﺠﺒ ﺎﺑﺮﺓِ
ﻛِﺒَ ﺮُ ﺍﻟﻬﻤﱠ ﺔِِ
ﺍﻟﺒﺆﺳﺎءِ.
ﻓﻜِﺒﺮُ ﺍﻟﻬﻤﱠﺔِ ﺗ ﺼ َﻌﺪُ ﺑ ﺼﺎﺣﺒِﻬﺎ ﺃﺑ ﺪﺍً ﺇﻟ ﻰ ﺍﻟﺮﱡﻗ ﻲﱢ ٬ ﻭﺍﻟ ِﻜﺒْ ﺮُ ﻳﻬ ﺒﻂُ ﺑ ﻪ ﺩﺍﺋﻤ ﺎً ﺇﻟ ﻰ
ﺍﻟﺤﻀﻴﺾِ . ﻓﻴﺎ ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ٬ ﺍﺭﺳﻢْ ﻟﻨﻔﺴﻚ ﻛِﺒﺮ ﺍﻟﻬ ّﻤﺔِ ٬ ﻭﻻ ﺗﻨﻔﻠﺖْ ﻣﻨﻬﺎ ﻭﻗﺪ ﺃﻭﻣ ﺄ
ﺍﻟﺸﺮﻉُ ﺇﻟﻴﻬﺎ ﻓﻲ ﻓﻘﻬﻴﱠﺎﺕٍ ﺗُﻼﺑﺲ ﺣﻴﺎﺗﻚ ٬ ﻟﺘﻜ ﻮﻥ ﺩﺍﺋﻤ ﺎً ﻋﻠ ﻰ ﻳﻘﻈ ﺔٍ ﻣ ﻦ ﺍﻏﺘﻨﺎﻣِﻬ ﺎ٬
ﻭﻣﻨﻬﺎ : ﺇﺑﺎﺣﺔُ ﺍﻟﺘﱠﻴﻤﱡﻢِ ﻟﻠﻤﻜﻠﱠﻒٍ ﻋﻨﺪ ﻓ ْﻘﺪِ ﺍﻟﻤﺎءِ ٬ ﻭﻋﺪﻡُ ﺇﻟﺰﺍﻣ ﻪِ ﺑﻘﺒُ ﻮﻝِ ﻫِﺒ ﺔٍ ﺛﻤ ﻦ ﺍﻟﻤ ﺎءِ
ِ ٬ ﻟﻤﺎ ﻓﻲ ﺫﻟﻚ ﻣﻦ ﺍﻟﻤﱠﻨﺔِ ﺍﻟﺘﻲ ﺗﻨﺎﻝُ ﻣﻦ ﺍﻟﻬﻤﱠﺔ ﻣﻨﺎﻻً ٬ ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻘ ِﻴﺲْ .
ﻟﻠﻮﺿﻮء
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ﻓﺎﷲ ﺍﷲ ﻓﻲ ﺍﻻﻫﺘﻤﺎﻡِ ﺑﺎﻟﻬﻤﱠﺔِ ٬ ﻭﺳﻞﱢ ﺳﻴﻔِﻬﺎ ﻓﻲ ﻏﻤﺮﺍﺕِ ﺍﻟﺤﻴﺎﺓِ:
ﻭﺣﺘﱠﻰ ﻳﻜ ﻮﻥ ﺍﻟﻴ ﻮﻡُ ﻟﻠﻴ ﻮﻡِ ﺳ ﻴﱢﺪﺍ ﺠﺪّﺙ ﺣﺘ ﻰ ﺗﻔ ﻀُﻞ ﺍﻟﻌ ﻴﻦُ ﻫﻮ ﺍﻟ ِ
ﺃﺧﺘﻬ ﺎ
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ﻗﺮﺍءﺓ ﺍﻟﻌﻘﻮﻝ
ﻣﻤﱠ ﺎ ﻳ ﺸﺮﺡ ﺍﻟﺨ ﺎﻃﺮ ﻭﻳ ﺴُﺮﱡ ﺍﻟ ﻨﱠﻔْﺲ ٬ ﺍﻟﻘ ﺮﺍءﺓُ ﻭﺍﻟﺘﺄﻣﱡ ﻞُ ﻓ ﻲ ﻋﻘ ﻮﻝِ ﺍﻷﺫﻛﻴ ﺎ ِء
ﻭﺃﻫﻞِ ﺍﻟﻔِﻄﻨﺔِ ٬ ﻓﺈﻧﱠﻬﺎ ﻣﺘﻌﺔٌ ﻳﺴﻠﻮ ﺑﻬ ﺎ ﺍﻟﻤُﻄ ﺎﻟﻊِ ﻟﺘﻠ ﻚ ﺍﻹﺷ ﺮﺍﻗﺎﺕِ ﺍﻟﺒﺪﻳﻌ ﺔِ ﻣ ﻦ ﺃﻭﻟﺌ ﻚ
ﺍﻟﻔﻄﻨ ﺎءِ . ﻭﺳ ﻴﱢﺪُ ﺍﻟﻌ ﺎﺭﻓﻴﻦ ﻭﺧﻴ ﺮﺓُ ﺍﻟﻌ ﺎﻟﻤﻴﻦ ٬ ﺭﺳ ﻮﻟُﻨﺎ ٬ r ﻭﻻ ﻳُﻘ ﺎﺱُ ﻋﻠﻴ ﻪِ ﺑﻘﻴّ ﺔُ
ﺍﻟﻨ ﺎﺱِ ٬ ﻷﻧ ﻪُ ﻣﺆﻳﱠ ﺪٌ ﺑ ﺎﻟﻮﺣْﻲ ٬ ﻣ ﺼﺪﱠﻕٌ ﺑ ﺎﻟﻤﻌﺠﺰﺍﺕِ ٬ ﻣﺒﻌ ﻮﺙٌ ﺑﺎﻵﻳ ﺎﺕِ ﺍﻟﺒﻴﱢﻨ ﺎﺕِ٬
ﻭﻫﺬﺍ ﻓﻮﻕ ﺫﻛﺎءِ ﺍﻷﺫﻛﻴﺎء ﻭﻟﻤُﻮﻉ ﺍﻷﺩﺑﺎءِ.
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﴿ ﻭَﺇِﺫَﺍ ﻣَﺮِﺿْﺖُ ﻓَﻬُﻮَ ﻳَﺸْﻔِﻴﻦِ﴾
ﻗﺎﻝ ﺃﺑﻘﺮﺍﻁُ » : ﺍﻹﻗﻼﻝُ ﻣﻦ ﺍﻟﻀﱠﺎﺭّ ٬ ﺧﻴﺮٌ ﻣ ﻦ ﺍﻹﻛﺜ ﺎﺭِ ﻣ ﻦ ﺍﻟﻨ ﺎﻓﻊِ . « ﻭﻗ ﺎﻝ
» : ﺍﺳ ﺘﺪﻳﻤﻮﺍ ﺍﻟ ﺼﱢﺤﱠﺔ ﺑﺘ ﺮْﻙِ ﺍﻟﺘﱠﻜﺎﺳُ ﻞِ ﻋ ﻦ ﺍﻟﺘﻌ ﺐِ ٬ ﻭﺑﺘ ﺮﻙِ ﺍﻻﻣ ﺘﻼءِ ﻣ ﻦ ﺍﻟﻄﻌ ﺎﻡِ
ﻭﺍﻟﺸﺮﺍﺏِ. «
ﻭﻗﺎﻝ ﺑﻌﺾُ ﺍﻟﺤﻜﻤﺎءِ » : ﻣ ﻦ ﺃﺭﺍﺩ ﺍﻟ ﺼﺤﺔ : ﻓﻠﻴُﺠ ﻮﱢﺩ ﺍﻟﻐ ﺪﺍء ٬ ﻭﻟﻴﺄﻛُ ﻞْ ﻋﻠ ﻰ
ﻧﻔ ﺎءٍ ٬ ﻭﻟﻴ ﺸﺮﺏْ ﻋﻠ ﻰ ﻇﻤ ﺎءٍ ٬ ﻭﻟﻴُﻘﻠﱢ ﻞْ ﻣ ﻦ ﺷُ ﺮﺏِ ﺍﻟﻤ ﺎءِ ٬ ﻭﻳﺘﻤ ﱠﺪﺩْ ﺑﻌ ﺪ ﺍﻟﻐ ﺪ ﺍءِ٬
ﻭﻳﺘﻤﺶﱠ ﺑﻌﺪ ﺍﻟﻌﺸﺎءِ ٬ ﻭﻻ ﻳ ﻨﻢْ ﺣﺘ ﻰ ﻳﻌ ﺮﺽ ﻧﻔ ﺴﻪُ ﻋﻠ ﻰ ﺍﻟﺨ ﻼءِ ٬ ﻭﻟﻴﺤْ ﺬﺭْ ﺩﺧ ﻮﻝ
ﺍﻟﺤﻤﱠﺎﻡِ ﻋﻘﻴِﺐ ﺍﻻﻣﺘﻼء ٬ ﻭﻣﺮﱠﺓٌ ﻓﻲ ﺍﻟﺼﻴﻒِ ﺧﻴﺮٌ ﻣﻦ ﻋﺸﺮٍ ﻓﻲ ﺍﻟﺸﺘﺎءِ. «
ﻭﻗﺎﻝ ﺍﻟﺤﺎﺭﺙُ » : ﻣ ﻦ ﺳ ﺮﱠﻩ ﺍﻟﺒﻘ ﺎءُ – ﻭﻻ ﺑﻘ ﺎء – ﻓﻠﻴُﺒ ﺎ ِﻛﺮِ ﺍﻟﻐ ﺪﺍءَ ٬ ﻭﻟﻴُﻌﺠﱢ ﻞِ
ﺍﻟﻌﺸﺎء ٬ ﻭﻟُﺨﻔﱢﻒِ ﺍﻟﺮﱢﺩﺍء ٬ ﻭﻟﻴُ ﻘﻞﱠ ﻏِﺸﻴﺎﻥ ﺍﻟﻨﺴﺎءِ. «
ﺼﺮُ ﺫﺍﺕِ ﺍﻟﻴ ﺪِ٬ ﻭﻗ ﺎﻝ ﺃﻓﻼﻃ ﻮﻥ » : ﺧﻤ ﺲٌ ﻳُ ﺬﺑْﻦ ﺍﻟﺒَ ﺪﻥَ ٬ ﻭﺭﺑﻤ ﺎ ﻗََ ﺘ ْﻠﻦَ : ﻗَِ
ﻭﻓﺮﺍﻕُ ﺍﻷﺣﱠﺒﺔِ ٬ ﻭﺗﺠﺮﱡﻉُ ﺍﻟﻤﻐﺎﻳﻆِ ٬ ﻭﺭﺩﱡ ﺍﻟﻨﱡ ﺼﺢ ٬ ﻭﺿ ﺤِﻚُ ﺫﻭﻱ ﺍﻟﺠﻬ ﻞِ ﺑ ﺎﻟﻌﻘﻼءِ
. «
ﻭﻣﻦ ﺟﻮﺍﻣﻊِ ﻛﻠﻤﺎﺕِ ﺃﺑﻘﺮﺍﻁ ﻗﻮﻟﻪُ » : ﻛﻞﱡ ﻛﺜﻴﺮٍ ٬ ﻓﻬﻮ ﻣُﻌﺎﺩٍ ﻟﻠﻄﺒﻴﻌﺔِ. «
ﻭﻗﻴﻞ ﻟﺠﺎﻟﻴﻨﻮﺱ : ﻣﺎ ﻟﻚ ﻻ ﺗﻤﺮﺽُ ؟ ﻓﻘﺎﻝ » : ﻷﻧﻲ ﻟ ﻢ ﺃﺟﻤ ﻊْ ﺑ ﻴﻦ ﻃﻌ ﺎﻣ ْﻴﻦِ
ﺭﺩﻳﺌﻴﻦِ ٬ ﻭﻟﻢ ﺃُﺩﺧِﻞ ﻃﻌﺎﻣﺎً ﻋﻠﻰ ﻃﻌﺎﻡٍ ٬ ﻭﻟﻢ ﺃﺣِﺒﺲْ ﻓﻲ ﺍﻟﻤﻌ ﺪﺓِ ﻃﻌﺎﻣ ﺎً ﺗﺄﺫﱠﻳ ﺖُ ﻣﻨ ﻪ
. «
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ﻭﺃﺭﺑﻌ ﺔُ ﺃﺷ ﻴﺎء ﺗُﻤ ﺮﺽُ ﺍﻟﺠ ﺴْﻢ : ﺍﻟﻜ ﻼﻡُ ﺍﻟﻜﺜﻴ ﺮُ ٬ ﻭﺍﻟﻨ ﻮﻡُ ﺍﻟﻜﺜﻴ ﺮُ ٬ ﻭﺍﻷﻛُ
ﻞ
ﺍﻟﻜﺜﻴﺮُ ٬ ﻭﺍﻟﺠﻤﺎﻉُ ﺍﻟﻜﺜﻴ ﺮُ . ﻓ ﺎﻟﻜﻼﻡُ ﺍﻟﻜﺜﻴ ﺮُ : ﻳﻘﻠﱢ ﻞ ﻣُ ﺦﱠ ﺍﻟ ﺪﱢﻣﺎﻍِ ﻭﻳُ ﻀﻌﻔُﻪ ٬ ﻭﻳﻌﺠﱢ ﻞُ
ﺸﻴْﺐ . ﻭﺍﻟﻨﻮﻡُ ﺍﻟﻜﺜﻴﺮُ : ﻳﺼ ﱢﻔﺮُ ﺍﻟﻮﺟ ﻪ ٬ ﻭﻳُﻌﻤ ﻲ ﺍﻟﻘﻠ ﺐ ٬ ﻭﻳُﻬ ﱢﻴﺞُ ﺍﻟﻌ ﻴﻦ ٬ ﻭﻳُﻜ ﺴﻞُ ﺍﻟ ﱠ
ﻋﻦ ﺍﻟﻌﻤﻞِ ٬ ﻭﻳﻮﻟﱢ ﺪُ ﺍﻟﻐﻠﻴﻈ ﺔ ٬ ﻭﺍﻷﺩﻭﺍء ﺍﻟﻌ ﺴِﺮﺓ . ﻭﺍﻟﺠﻤ ﺎﻉُ ﺍﻟﻜﺜﻴ ﺮُ : ﻳَﻬُ ﺪﱡ ﺍَﻟﺒَ ﺪﻥَ٬
ﻭﻳُﻀﻌﻒُ ﺍﻟﻘُﻮﻯ ٬ ﻭﻳُﺠﻔﱢﻒُ ﺭُﻃُﻮﺑﺎﺕ ﺍﻟﺒﺪﻥِ ٬ ﻭﻳُﺮﺧﻲ ﺍﻟﻌﺼﺐَ ٬ ﻭﻳُ ﻮﺭﺙُ ﺍﻟ ﺴﱡ َﺪﺩَ٬
ﻭﻳﻌُ ﻢﱡ ﺿ ﺮﺭُﻩُ ﺟﻤﻴ ﻊ ﺍﻟﺒ ﺪﻥِ ٬ ﻭﻧﺨﻔ ﺾﱡ ﺍﻟ ﺪﱢﻣﺎﻍ ﻟﻜﺜْ ﺮﺓِ ﻣ ﺎ ﻳﺘﺤﻠﱠ ﻞُ ﻣﻨ ﻪُ ﻣ ﻦ ﺍﻟ ﺮﱡﻭﺡِ
ﺍﻟﻨﱠﻔ ﺴﺎﻧﻲ . ﻭﻹﺿ ﻌﺎ ُﻓﻪُ ﺃﻛﺜ ﺮ ﻣ ﻦ ﺇﺿ ﻌﺎﻑِ ﺟﻤﻴ ﻊِ ﺍﻟﻤ ﺴﺘﻔﺮﻏﺎﺕِ ٬ ﻭﻳ ﺴﺘﻔﺮِﻍ ﻣ ﻦ
ﺟﻮﻫﺮِ ﺍﻟﺮﱡﻭﺡِ ﺷﻴﺌﺎً ﻛﺜﻴﺮﺍً.
ﺃﺭﺑﻌﺔٌ ﺗﻬﺪﻡ ﺍﻟﺒﺪﻥ : ﺍﻟﻬﻢﱡ ٬ ﻭﺍﻟﺤﺰﻥُ ٬ ﻭﺍﻟﺠﻮﻉُ ٬ ﻭﺍﻟﺴﱠﻬﺮُ.
ﻭﺃﺭﺑﻌﺔ ﺗُﻔﺮﺡُ : ﺍﻟﻨﱠﻈﺮُ ﺇﻟ ﻰ ﺍﻟﺨُ ﻀﺮﺓِ ٬ ﻭﺇﻟ ﻰ ﺍﻟﻤ ﺎءِ ﺍﻟﺠ ﺎﺭﻱ ٬ ﻭﺍﻟﻤﺤﺒ ﻮﺏِ٬
ﻭﺍﻟﺜﻤﺎﺭِ.
ﻭﺃﺭﺑﻌﺔ ﺗُﻈﻠِﻢ ﺍﻟﺒ ﺼﺮ : ﺍﻟﻤ ﺸْﻲُ ﺣﺎﻓﻴ ﺎً ٬ ﻭﺍﻟﺘﱠ ﺼ ﱡﺒﺢُ ﻭﺍﻹﻣ ﺴﺎءُ ﺑﻮﺟ ﻪِ ﺍﻟﺒﻐ ﻴﺾِ
ﻭﺍﻟﺜﻘﻴﻞِ ﻭﺍﻟﻌﺪﻭُ ٬ ﻭﻛﺜْﺮﺓُ ﺍﻟﺒُﻜﺎءِ ٬ ﻭ ﻛﺜﺮﺓًُ ﺍﻟﻨﱠﻈﺮِ ﻓﻲ ﺍﻟﺨﻂﱢ ﺍﻟﺪﱢﻗﻴﻖِ.
ﻭﺃﺭﺑﻌ ﺔٌ ﺗﻘ ﻮﱢﻱ ﺍﻟﺠ ﺴﻢ : ﻟُْ ﺒﺲُ ﺍﻟﻨ ﺎﻋﻢِ ٬ ﻭﺩﺧ ﻮﻝِ ﺍﻟﺤﻤﱠ ﺎﻡِ ﺍﻟﻤﻌﺘ ﺪﻝِ ٬ ﻭﺃﻛ ﻞُ
ﺍﻟﻄﻌﺎﻡِ ﺍﻟﺤﻠﻮِ ﻭﺍﻟﺪﱠﺳﻢِ ٬ ﻭﺷﻢﱡ ﺍﻟﺮﻭﺍﺋﺢِ ﺍﻟﻄﻴﱠﺒﺔِ.
ﻭﺃﺭﺑﻌﺔٌ ﺗُﻴﺒﱢﺲ ﺍﻟﻮﺟﻪ ٬ﻭﺗُﺬﻫﺐُ ﻣﺎءﻩ ﻭﺑﻬﺠﺘﻪُ ﻭﻃﻼ َﻗ َﺘﻪُ : ﺍﻟﻜﺬِﺏُ ٬ ﻭﺍﻟﻮﻗﺎﺣ ﺔُ٬
ﻭﻛﺜْﺮﺓُ ﺍ ﻟﺴﺆﺍﻝِ ﻋﻦ ﻏﻴﺮِ ﻋﻠﻢٍ ٬ ﻭﻛﺜْﺮﺓُ ﺍﻟﻔﺠﻮﺭِ.
ﻭﺃﺭﺑﻌ ﺔٌ ﺗﺰﻳ ﺪُ ﻓ ﻲ ﻣ ﺎءِ ﺍﻟﻮﺟ ﻪ ﻭﺑﻬﺠﺘِ ﻪ : ﺍﻟﻤ ﺮﻭءﺓُ ٬ ﻭﺍﻟﻮﻓُ ﺎء ٬ ﻭﺍﻟﻜ ﺮﻡُ٬
ﻭﺍﻟﺘﻘﻮﻯ.
ﻭﺃﺭﺑﻌﺔٌ ﺗﺠﻠﺐُ ﺍﻟﺒﻐﻀﺎء ﻭﺍﻟﻤﻘْﺖَ : ﺍﻟ ِﻜ ْﺒﺮُ ٬ ﻭﺍﻟﺤﺴﺪُ ٬ ﻭﺍﻟ َﻜﺬِﺏُ ٬ ﻭﺍﻟﻨﱠﻤﻴﻤﺔُ.
ُ ﺍﻻﺳ ﺘﻐﻔﺎﺭِ ﺑﺎﻷﺳ ﺤﺎﺭِ ٬ ﻭﺗﻌﺎﻫُ ﺪُ
ﻭﺃﺭﺑﻌﺔٌ ﺗﺠﻠﺐُ ﺍﻟﺮﺯﻕ : ﻗﻴ ﺎﻡُ ﺍﻟﻠﻴ ﻞِ ٬ ﻭﻛﺜْ ﺮﺓ
ﺍﻟﺼﺪﻗﺔِ ٬ ﻭﺍﻟﺬﱢﻛْﺮ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭِ ﻭﺁﺧِﺮﻩ.
ﻭﺃﺭﺑﻌﺔٌ ﺗﻤﻨﻊُ ﺍﻟﺮﺯﻕ : ﻧﻮﻡُ ﺍﻟﺼﱡﺒﺤﺔ ٬ ﻭﻗﻠﱢﺔُ ﺍﻟﺼﻼﺓِ ٬ ﻭﺍﻟﻜﺴﻞُ ٬ ﻭﺍﻟﺨﻴﺎﻧﺔُ.
ﻭﺃﺭﺑﻌﺔٌ ﺗُﻀﺮﱡ ﺑﺎﻟﻔﻬﻢِ ﻭﺍﻟﺬﻫﻦِ : ﺇﺩﻣﺎﻥُ ﺃﻛْﻞِ ﺍﻟﺤﺎﻣﺾِ ﻭﺍﻟﻔﻮﺍﻛﻪِ ٬ ﻭﺍﻟﻨ ﻮﻡُ ﻋﻠ ﻰ
ﺍﻟﻘﻔﺎ ٬ ﻭﺍﻟﻬﻢﱡ ٬ ﻭﺍﻟﻐﻢﱡ.
ﻭﺃﺭﺑ ﻌﺔٌ ﺗﺰﻳﺪُ ﻓﻲ ﺍﻟﻔﻬﻢ : ﻓﺮﺍﻍُ ﺍﻟﻘﻠﺐِ ٬ ﻭﻗﱠﻠﺔُ ﺍﻟﺘﱠﻤﻠﱢ ﻲ ﻣ ﻦ ﺍﻟﻄﻌ ﺎﻡ ﻭﺍﻟ ﺸﺮﺍﺏِ٬
ﻭﺣُﺴْﻦِ ﺗﺪﺑﻴﺮِ ﺍﻟﻐﺬﺍءِ ﺑﺎﻷﺷﻴﺎءِ ﺍﻟﺤُﻠﻮﺓِ ﻭﺍﻟﺪﱠﺳِﻤﺔِ ٬ ﻭﺇﺧ ﺮﺍﺝُ ﺍﻟﻔ ﻀﻼﺕِ ﺍﻟﻤﺜﻘﱢﻠ ﺔِ ﻟﻠﺒَ ﺪﻥِ
.
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ﺧُﺬُﻭﺍ ﺣِﺬْﺭﻛﻢْ
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ﻓﺎﻟﺤﺎﺯﻡ ﻳﺘﻮﻗﱠﻒُ ﺣﺘ ﻰ ﻳ ﺮﻯ ﻭﻳﺒ ﺼ ﺮ ٬ ﻭﻳﺘﺮﻗﱠ ﺐ ٬ ﻭﻳﺘﺄﻣﱠ ﻞ ٬ ﻭﻳُﻌﻴ ﺪَ ﺍﻟﻨﻈ ﺮ٬
ﻭﻳﻘﺮﺃ ﺍﻟﻌﻮﺍﻗﺐ ٬ ﻭﻳﻘﺪﱢﺭ ﺍﻟﺨﻄﻮﺍﺕِ ٬ ﻭﻳُﺒﺮﻡ ﺍﻟﺮﺃﻱ ٬ ﻭﻳﺤﺘﺎﻁ ﻭﻳَﺤْﺬﺭ ٬ ﻟ ﺌﻼﱠ ﻳﻨ ﺪﻡ٬
ﻓﺈﻥ ﻭﻗﻊ ﺍﻷﻣﺮُ ﻋﻠﻰ ﻣﺎ ﺃﺭﺍﺩ ٬ ﺣَﻤِﺪَ ﺍﷲ ٬ ﻭﺷﻜﺮ ﺭﺃﻳﻪ ٬ ﻭﺇﻥ ﻛﺎﻧﺖِ ﺍﻷُﺧﺮﻯ ٬ ﻗ ﺎﻝ
: ﻗﺪﺭﱠ ﺍﷲُ ٬ ﻭﻣﺎ ﺷﺎء ﻓَﻌَﻞَ . ﻭﺭﺿﻲ ﻭﻟﻢ ﻳﺤﺰﻥْ.
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ﻓ ـ ﺘ ـ ﺒ ـ ﻴﱠ ـ ﻨُﻮﺍ
ﻓﺎﻟﻌﺎﻗ ﻞُ ﺛﺎﺑ ﺖُ ﺍﻟﻘ ﺪﻡِ ٬ ﺳ ﺪﻳﺪُ ﺍﻟ ﱠﺮﺃْﻱ ٬ ﺇﺫﺍ ﻫﺠﻤ ﺖْ ﻋﻠﻴ ﻪِ ﺍﻷﺧﺒ ﺎﺭُ ٬ ﻭﺃﺷ ﻜﻠ ِ
ﺖ
ﺍﻟﻤ ﺴﺎﺋﻞُ ٬ ﻓ ﻼ ﻳﺄﺧُ ﺬُ ﺑ ﺎﻟﺒﻮﺍﺩِﺭ ٬ ﻭﻻ ﻳﺘﻌﺠﱠ ﻞ ﺍﻟﺤُﻜ ﻢ ٬ ﻭﺇﻧﻤ ﺎ ﻳُﻤﺤﱢ ﺺُ ﻣ ﺎ ﻳ ﺴﻤﻊُ٬
ﻭﻳﻘﻠﱢﺐُ ﺍﻟﻨﻈﺮ ٬ ﻭﻳُﺤﺎﺩﺙُ ﺍﻟﻔﻜﺮ ٬ ﻭﻳُﺸﺎ ِﻭﺭُ ﺍﻟﻌﻘﻼء ٬ ﻓﺈﻥﱠ ﺍﻟ ﱠﺮﺃْﻱ ﺍﻟﺨﻤﻴﺮ ٬ ﺧﻴ ﺮٌ ﻣ ﻦ
ﺍﻟﺮﺃﻱ ﺍﻟﻔﻄﻴﺮِ . ﻭﻗﺎﻟﻮﺍ : ﻷﻥ ﺗُﺨﻄﺊ ﻓﻲ ﺍﻟﻌﻔﻮِ ٬ ﺧﻴﺮٌ ﻣﻦْ ﺃﻥْ ﺗﺨﻄﺊ ﻓ ﻲ ﺍﻟﻌﻘﻮﺑ ﺔِ ﴿
ﻋﻠَﻰ ﻣَﺎ ﻓَ َﻌﻠْ ُﺘﻢْ ﻧَﺎﺩِﻣِﻴﻦَ. ﴾
ﺼﺒِﺤُﻮﺍَ
َ ﻓ ُﺘ ْ
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ﺍﻋﺰﻡْ ﻭﺃﻗْﺪِﻡْ
ﺇﻥﱠ ﻛ ﻞﱠ ﻣ ﺎ ﺃﻛﺘﺒُ ﻪ ﻫﻨ ﺎ ﻣ ﻦْ ﺁﻳ ﺎﺕٍ ﻭﺃﺑﻴ ﺎﺕٍ ٬ ﻭﺃﺛ ﺮٍ ﻭﻋِﺒ ﺮ ٬ ﻭﻗ ﺼﺺٍ ﻭﺣِﻜ ﻢ٬
ﺴﻦِ ﺍﻟﻌﺎﻗﺒ ﺔِ ٬ ﻭﺟﻤﻴ ﻞِ ﺍﻟﺨﺘ ﺎﻡِ٬ ﺗﺪﻋﻮﻙ ﺑﺄﻥْ ﺗﺒﺪﺃ ﺣﻴﺎﺓً ﺟﺪﻳﺪﺓًِ ٬ ﻣﻠْﺆُﻫﺎ ﺍﻟﺮﺟﺎءُ ﻓﻲ ﺣُ ْ
ﻭﺃﻓ ﻀﻞِ ﺍﻟﻨﺘ ﺎﺋﺞِ . ﻭﻻ ﺗ ﺴﺘﻄﻴﻊُ ﺃﻥ ﺗ ﺴﺘﻔﻴﺪ ﺇﻻ ﺑﻬﻤﱠ ﺔٍ ﺻ ﺎﺩﻗﺔٍ ٬ ﻭﻋ ﺰﻡٍ ﺣﺜﻴ ﺚٍ٬
ﻭﺭﻏﺒﺔٍ ﺃﻛﻴﺪﺓٍ ﻓﻲ ﺃﻥ ﺗﺘﺨﻠﱠﺺ ﻣﻦْ ﻫﻤﻮﻣِﻚ ﻭﻏﻤﻮﻣﻚ ﻭ ﺃﺣﺰﺍﻧِﻚ ﻭﻛﺂﺑﺘِﻚ . ﻗﻴﻞ ﻷﺣ ﺪِ
ﺍﻟﻌﻠﻤﺎءِ : ﻛﻴﻒ ﻳﺘﻮﺏُ ﺍﻟﻌﺒﺪُ ؟ ﻗﺎﻝ : ﻻ ُﺑﺪﱠ ﻟﻪ ﻣﻦْ ﺳﻮْﻁِ ﻋَ ﺰْﻡٍ . ﻭﻟ ﺬﻟﻚ ﻣﻴﱠ ﺰ ﺍﷲُ ﺃُﻭﻟ ﻲ
ﺻﺒِﺮْ ﻛَﻤَ ﺎ ﺻَ ﺒَﺮَُ ﺃ ْﻭﻟُ ﻮﺍ ﺍ ْﻟﻌَ ﺰْﻡِ ﻣِ ﻦَ ﺍﻟﺮﱡﺳُ ﻞِ . ﴾ ﻭﺁﺩﻡُ ﻟ ﻴﺲ ﻣ ﻦ ﺃُﻭﻟ ﻲ
ﺍﻟﻌﺰﻡِ ﺑﺎﻟﻬِﻤﻢِ ﴿ ﻓَﺎ ْ
ﺷﻨْ ﺸِﻨَﺔٌ ﻧﻌﺮﻓُﻬ ﺎ ﻣِ ﻦْ
ﺴﻲَ ﻭَﻟَﻢْ ﻧَﺠِﺪْ ﻟَ ﻪُ ﻋَﺰْﻣﺎً ٬ ﴾ ﻭﻛﺬﻟﻚ ﺃﺑﻨﺎﺅﻩ ٬ ﻓﻬﻲِ ﺍﻟﻌَﺰْﻡِ ٬ ﻷﻧﻪ َ ﴿ ﻓﻨَ ِ
ﺃﺧْﺰﻡِ ٬ﻭﻣﻦْ ﻳُﺸﺎﺑِﻪ ﺃﺑﺎﻩ ﻓﻤﺎ ﻇﻠَﻢَ ٬ ﻟﻜﻦ ﻻ ﺗﻘْﺘﺪِ ﺑﻪ ﻓ ﻲ ﺍﻟ ﺬﻧﺐِ ٬ ﻭﺗُﺨﺎﻟِﻔْ ﻪ ﻓ ﻲ ﺍﻟﺘﻮﺑ ﺔِ.
ﻭﺍﷲُ ﺍﻟﻤﺴﺘﻌﺎﻥُ.
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ﻟﻴﺴﺖْ ﺣﻴﺎﺗُﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻓﺤﺴْﺐ
ﺳﻌﺎﺩﺓُ ﺍﻵﺧﺮﺓِ ﻣﺮﻫﻮﻧﺔٌ ﺑ ﺴﻌﺎ ﺩﺓِ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﺣ ﻖﱞ ﻋﻠ ﻰ ﺍﻟﻌﺎﻗِ ﻞ ﺃﻥ ﻳﻌﻠ ﻢ ﺃﻥﱠ ﻫ ﺬﻩ
ﺍﻟﺤﻴﺎﺓ ﻣﺘﱠ ﺼﻠﺔ ﺑﺘﻠ ﻚ ٬ ﻭﺃﻧﻬ ﺎ ﺣﻴ ﺎﺓ ﻭﺍﺣ ﺪﺓُ ٬ ﺍﻟﻐﻴ ﺐ ﻭﺍﻟ ﺸﻬﺎﺩﺓُ ٬ ﻭﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻵﺧ ﺮﺓ٬
ﻭﺍﻟﻴ ﻮﻡُ ﻭﻏ ﺪٌ . ﻭﻇ ﻦﱠ ﺑﻌ ﻀُﻬﻢ ﺃﻥﱠ ﺣﻴﺎﺗ ﻪ ﻫﻨ ﺎ ﻓﺤ ﺴْﺐ ٬ ﻓﺠﻤ ﻊ ﻓ ﺄﻭﻋﻰ ٬ ﻭﺗ ﺸﺒﱠﺚ
ﺑﺎﻟﺒﻘﺎءِ ٬ ﻭﺗﻌﻠﱠﻖ ﺑﺤﻴﺎﺓِ ﺍﻟﻔﻨﺎء ٬ ﺛﻢ ﻣﺎﺕ ﻭﻣﺂﺭُﺑﻪ ﻭﻃﻤﻮﺣﺎﺗُ ﻪ ﻭﻣﺸﺎﻏﻠُﻪ ﻓﻲ ﺻﺪﺭِﻩ .
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ﻭﺣﺎﺟ ﺔُ ﻣ ﻦْ ﻋ ﺎﺵ ﻻ ﻧ ﺮﻭﺡُ ﻭﻧﻐ ﺪﻭ ﻟﺤﺎﺟﺎﺗِﻨ ﺎ
ﺗﻨﻘ ﻀﻲ
ﻭﺗﺒْﻘ ﻰ ﻟ ﻪ ﺣﺎﺟ ﺔٌ ﻣ ﺎ ﺑﻘِ ﻲ ﺗﻤ ﻮﺕ ﻣ ﻊ ﺍﻟﻤ ﺮِ ﺣﺎﺟﺎﺗ ﻪُ
ـ ﺮﱡ ﺍﻟﻐ ﺪﺍﺓِ ﻭﻣ ﺮﱡ ﺍﻟﻌ ﺸِﻲ ﺃﺷ ﺎﺏ ﺍﻟ ﺼﻐﻴﺮ ﻭﺃﻓﻨ ﻲ
ﺃﺗ ﻰ ﺑﻌ ﺪ ﺫﻟ ﻚ ﻳ ﻮﻡٌ ﻓﺘِ ﻲ ٌ ﺃﻫﺮﻣ ﺖ ﻳﻮﻣﻬ ﺎ ـ
ﺍﻟﻜﺒﻴ
ﺇﺫﺍ ﻟﻴﻠ ﺔ
ﻭﻋﺠﺒ ﺖُ ﻟﻨﻔ ﺴﻲ ﻭﺍﻟﻨ ﺎﺱِ ﻣ ﻦ ﺣ ﻮﻟﻲ : ﺁﻣ ﺎﻝٌ ﺑﻌﻴ ﺪﺓٌ ٬ ﻭﺃﺣ ﻼﻡٌ ﻣﺪﻳ ﺪﺓٌ
ﻭﻃﻤﻮﺣﺎﺕٌ ﻋﺎﺭﻣﺔٌ ٬ ﻭﻧﻮﺍﻳﺎ ﻓﻲ ﺍﻟﺒﻘﺎءِ ٬ ﻭﺗﻄﻠﱠﻌﺎﺕٌ ﻣُﺬﻫﻠ ﺔٌ ٬ ﺛ ﻢ ﻳ ﺬﻫﺐُ ﺍﻟﻮﺍﺣ ﺪُ ﻣﻨّ ﺎ
ﻭﻻ ﻳُﺸﺎﻭﺭُ ﺃﻭ ﻳُﺨﺒﺮُ ﺃﻭ ﻳُﺨﺒﱠﺮُ ﴿ ﻭَﻣَﺎ ﺗَﺪْﺭِﻱَ ﻧ ْﻔﺲٌ ﻣﱠﺎﺫَﺍَ ﺗﻜْﺴِﺐُ ﻏَﺪﺍً ﻭَﻣَﺎ ﺗَ ﺪْﺭِﻱَ ﻧﻔْ ﺲٌ
ِ ﺑﺄَﻱﱢ ﺃَﺭْﺽٍ ﺗَﻤُﻮﺕُ. ﴾
ﻭﺃﻧﺎ ﺃ ﻋﺮﺽُ ﻋﻠﻴﻚ ﺛﻼﺙ ﺣﻘﺎﺋﻖ:
ﺍﻷﻭﻟﻰ : ﻣﺘﻰ ﺗﻈﻦﱡ ﺃﻧ ﻚ ﺳ ﻮﻑ ﺗﻬ ﺪﺃُ ﻭﺗﺮﺗ ﺎﺡُ ﻭﺗﻄﻤ ﺌﻦﱡ ٬ ﺇﺫﺍ ﻟ ﻢ ﺗ ﺮﺽ ﻋ ﻦ
ﺭﺑﱠﻚ ﻭﻋﻦْ ﺃﺣﻜﺎﻣِﻪ ﻭﺃﻓﻌﺎﻟِﻪ ﻭﻗﻀﺎﺋِﻪ ﻭﻗ ﺪﺭِﻩ ٬ ﻭﻟ ﻢ ﺗ ﺮﺽ ﻋ ﻦْ ﺭﺯﻗِ ﻚ ٬ ﻭﻣﻮﺍﻫﺒِ ﻚ
ﻭﻣﺎ ﻋﻨﺪﻙ!
ﺍﻟﺜﺎﻧﻴﺔ : ﻫﻞْ ﺷ ﻜﺮﺕ ﻋﻠ ﻰ ﻣ ﺎ ﻋﻨ ﺪﻙ ﻣ ﻦ ﺍﻟ ﻨﱢﻌﻢ ﻭﺍﻷﻳ ﺎﺩﻱ ﻭﺍﻟﺨﺒ ﺮﺍﺕ ﺣﺘ ﻰ
ﺗﻄﻠﺐ ﻏﻴﺮﻫﺎ ٬ ﻭﺗﺴﺄﻝ ﺳﻮﺍﻫﺎ ؟ ! ﺇﻥﱠ ﻣﻦْ ﻋَﺠَ ﺰَ ﻋ ﻦ ﺍﻟﻘﻠﻴ ﻞِ ٬ ﺃﻭْﻟ ﻰ ﺃﻥ ﻳﻌﺠ ﺰ ﻋ ﻦ
ﺍﻟﻜﺜﻴﺮ.
ﺍﻟﺜﺎﻟﺜ ﺔ : ﻟﻤ ﺎﺫﺍ ﻻ ﻧ ﺴﺘﻔﻴﺪُ ﻣ ﻦ ﻣﻮﺍﻫ ﺐِ ﺍﷲِ ﺍﻟﺘ ﻲ ﻭﻫﺒﻨ ﺎ ﻭﺃﻋﻄﺎﻧ ﺎ ٬ ﻓﻨﺜ ﱢﻤﺮُ ﻫ ﺎ٬
ﻭﻧﻨﻤﱢﻴﻬﺎ ٬ ﻭﻧﻮﻇﱢﻔُﻬﺎ ﺗﻮﻇﻴﻔﺎً ﺣﺴﻨﺎً ٬ ﻭﻧﻨﻘﻴﻬ ﺎ ﻣ ﻦ ﺍﻟﻤﺜﺎﻟ ﺐِ ﻭﺍﻟ ﺸﱠﻮﺍﺋﺐِ ٬ ﻭﻧﻨﻄﻠ ﻖُ ﺑﻬ ﺎ
ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓِ ﻧﻔﻌﺎً ﻭﻋﻄﺎءً ﻭﺗﺄ ﺛﻴﺮﺍً.
ﺇﻥ ﺍﻟ ﺼﱢﻔﺎﺕِ ﺍﻟﺤﻤﻴ ﺪﺓ ﻭﺍﻟﻤﻮﺍﻫ ﺐ ﺍﻟﺠﻠﻴﻠ ﺔ ٬ ﻛﺎﻣﻨ ﺔٌ ﻓ ﻲ ﻋﻘﻮﻟِﻨ ﺎ ﻭﺃﺟ ﺴﺎﻣِﻨﺎ٬
ﻭﻟﻜﻨﱠﻬﺎ ﻋﻨﺪ ﺍﻟﻜﺜﻴﺮ ﻣﻨّﺎ ﻛﺎﻟﻤﻌﺎﺩﻥِ ﺍﻟﺜﻤﻴﻨﺔِ ﻓﻲ ﺍﻟﺘﱡﺮﺍﺏِ ٬ ﻣﺪﻓﻮﻧﺔٌ ﻣﻐﻤ ﻮﺭﺓٌ ﻣﻄﻤ ﻮﺭﺓٌ٬
ﻟ ﻢ ﺗﺠِ ﺪ ﺣﺎﺫﻗ ﺎً ﻳُﺨﺮِﺟُﻬ ﺎ ﻣ ﻦ ﺍﻟﻄ ﻴﻦِ ٬ ﻓﻴﻐ ﺴﻠُﻬﺎ ﻭﻳﻨﻘﱢﻴﻬ ﺎ ٬ ﻟﺘﻠﻤ ﻊ ﻭﺗ ﺸﻊﱠ ﻭﺗُﻌ ﺮﻑ
ﻣﻜﺎﻧﺘُﻬﺎ.
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ﺍﻟﺘﱠﻮﺍﺭِﻱ ﻣﻦ ﺍﻟﺒﻄْﺶ ﺣﻞﱞ ﻣﺆﻗﱠﺖٌ ﺭﻳﺜﻤﺎ ﻳﺒﺮُﻕُ ﺍﻟﻔﺮﺝُ
ﻗ ﺮﺃﺕُ ﻛﺘ ﺎﺏ ) ﺍﻟﻤﺘ ﻮﺍﺭﻳﻦ ( ﻟﻌﺒ ﺪِ ﺍﻟﻐﻨ ﻲ ﺍﻷﺯﺩﻱﱢ ٬ ﻭﻫ ﻮ ﻟﻄﻴ ﻒٌ ﺟ ﺬﱠﺍﺏ٬
ﻳﺘﺤﺪﱠﺙ ﻓﻴ ﻪ ﻋﻤﱠ ﻦ ﺗ ﻮﺍﺭﻯ ﺧﻮﻓ ﺎً ﻣ ﻦ ﺍﻟﺤﺠ ﺎﺝِ ﺑ ﻦ ﻳﻮﺳ ﻒ ٬ ﻓﻌﻠﻤ ﺖُ ﺃﻥﱠ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓِ
ﻓﺴﺤﺔً ٬ ﻭﻓﻲ ﺍﻟﺸﱠﺮﱢ ﺧ ﻴﺎﺭﺍً ٬ ﻭﻋﻦِ ﺍﻟﻤﻜﺮﻭﻩِ ﻣﻨﺪﻭﺣﺔً ﺃﺣﻴﺎﻧﺎً.
ﻭﺫﻛﺮﺕُ ﺑﻴﺘﻴﻦِ ﻟﻸﺑﻴﻮﺭﺩﻱﱢ ﻋﻦ ﺗﻮﺍﺭﻳﻪِ ٬ ﻳﻘﻮﻝُ :
ﻻ ﲢﺰﻥ
242
ﻓﻌﻴﻨ ﻲ ﺗ ﺮﻯ ﺩﻫ ﺮﻱ ﻭﻟ ﻴﺲ ﺗ ﺴ ﱠﺘﺮْﺕُ ﻣِ ﻦ ﺩﻫ ﺮﻱ ﺑﻈِ ﻞﱢ
ﻲ
ﻳﺮﺍﻧ ﺖ
ﻭﺃﻳ ﻦ ﻣﻜ ﺎﻧﻲ ﻣ ﺎ ﻋﺮﻓ ِ ﺎﻪِ
ﻮ ﺗ ﺴﺄﻝِ ﺍﻷﻳ ﺎﻡ ﻋﻨُ ﻲ ﻣ ﺟﻨﺎﺣ ﻓﻠ
ُ ﺍﻟﻌ ﻼءِ ٬ ﻳﻘ ﻮﻝُ ﻣﻜ ﺎﻧﻲ
ﻫﺬﺍ ﺍﻟﻘﺎﺭﺕْﺉُ ﺍﻷﺩﻳﺐُ ﺍﻟﻼﻣﻊُ ﺍﻟﻔﺼﻴﺢُ ﺍﻟ ﺼﱠﺎﺩِﻕُ ٬ ﺃﺑﻮ ﻋﻤﺮﻭ ﺑﻦ َ ﺩﺭَ
ﻋﻦ ﻣُﻌﺎﻧﺎﺗِﻪ ﻓﻲ ﺣﺎﻟﺔ ﺍﻻﺧﺘﺒﺎﺭ » : ﺃﺧ ﺎﻓﻨﻲ ﺍﻟﺤﺠﱠ ﺎﺝُ ﻓﻬﺮﺑ ﺖُ ﺇﻟ ﻰ ﺍﻟ ﻴﻤﻦ ٬ ﻓﻮﻟﺠ ﺖُ
ﻓﻲ ﺑﻴﺖٍ ﺑﺼﻨﻌﺎء ٬ ﻓﻜﻨﺖُ ﻣﻦ ﺍﻟﻐﺪﻭﺍﺕِ ﻋﻠﻰ ﺳﻄﺢِ ﺫﻟ ﻚ ﺍﻟﺒﻴ ﺖِ ٬ ﺇﺫْ ﺳ ﻤﻌﺖُ ﺭﺟ ﻼً
ﻳُﻨﺸﺪُ:
ـ ﺮِ ﻟ ﻪُُ ﻓﺮْﺟَ ﺔٌ ﻛﺤ ﻞﱢ ُ ﺭﺑﱠﻤ ﺎ ﺗﺠ ﺰﻉُ ﺍﻟﻨﱡﻔ ﻮﺱُ ﻣ ﻦ
ﻣ ﺎﺕ ﺍﻟﺤﺠّ ﺎﺝُ ِﻘ ﺎﻝِ
ُ ﺑﻬﺎﻌ . ﻗﺎﻝ : ﻭﻗﺎﻝَ ﺁﺧ ﺮَ: ﺍﻷﻣ ﺴ ـُﺮﺭﺕ ﺍﻟ
ﻗﺎﻝ : ﻓﻘﻠﺖُُ : ﻓﺮْﺟﺔٌ . ﻗﺎﻝ : ﻓ
. ﻗ ﺎﻝ : ﻓ ﻮﺍﷲِ ﻣ ﺎ ﺃﺩﺭﻱ ﺑﺄﻳﱢﻬﻤ ﺎ ﻛﻨ ﺖُ ﺃُﺳَ ﺮﱡ ٬ ﺑﻘﻮﻟ ﻪِ : ﻓﺮْﺟ ﺔٌ . ﺃﻭ ﺑﻘﻮﻟِ ﻪ : ﻣ ﺎﺕ
ﺍﻟﺤﺠّﺎﺝُ. «
ﺇﻥﱠ ﺍﻟﻘﺮﺍﺭ ﺍﻟﻮﺣﻴﺪ ﺍﻟﻨﺎﻓﺬ ٬ ﻋﻨﺪ ﻣﻦ ﺑﻴ ﺪﻩ ﻣﻠﻜ ﻮﺕُ ﺍﻟ ﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷﺭﺽِ ﴿ ﻛُ ﻞﱠ
ﺷﺄْﻥٍ. ﴾ َ ﻳ ْﻮﻡٍ ﻫُﻮَ ﻓِﻲَ
ﺗﻮﺍﺭﻯ ﺍﻟﺤﺴﻦُ ﺍﻟﺒﺼﺮﻱﱡ ﻋ ﻦِ ﻋ ﻴﻦ ﺍﻟﺤﺠﱠ ﺎﺝ ٬ ﻓﺠ ﺎءﻩ ﺍﻟﺨﺒ ﺮُ ﺑﻤﻮﺗِ ﻪِ ٬ ﻓ ﺴﺠﺪ
ﺷﻜﺮﺍً ﺍﷲِ.
ﺳ ﺒﺤﺎﻥ ﺍﷲِ ﺍﻟ ﺬﻱ ﻣ ﺎﻳﺰ ﺑ ﻴﻦ ﺧﻠْﻘِ ﻪ ٬ ﺑﻌ ﻀُﻬﻢ ﻳﻤ ﻮﺕُ ٬ ﻓﻴُ ﺴﺠﺪُ ﻏﻴْ ﺮُﻩُ ﻟﻠ ﺸﱡﻜﺮ
ﻋﻠَْ ﻴ ِﻬﻢُ ﺍﻟ ﺴﱠﻤَﺎء ﻭَﺍﻟْ ﺄَﺭْﺽُ ﻭَﻣَ ﺎ ﻛَ ﺎﻧُﻮﺍ ﻣُﻨﻈَ ﺮِﻳﻦَ. ﴾ ﻓﺮﺣ ﺎً ﻭﺳ ﺮﻭﺭﺍً ﴿ ﻓَﻤَ ﺎ ﺑَﻜَ ﺖَْ
ﻭﺁﺧﺮﻭﻥ ﻳﻤﻮﺗﻮﻥ ٬ ﻓﺘﺘﺤﻮﱠﻝُ ﺍﻟﺒﻴﻮﺕُ ﺇﻟﻰ ﻣﺂﺗِﻢ ٬ ﻭﺗﻘﺮﺡُ ﺍﻷﺟﻔﺎﻥُ ٬ ﻭﺗُﻄﻌ ﻦُ ﺑﻤ ﻮﺗﻬﻢ
ﺍﻟﻘﻠﻮﺏُ ﻓﻲ ﺳﻮﻳﺪﺍﺋِﻬﺎ.
ﻭﺗﻮﺍﺭﻯ ﺇﺑﺮﺍﻫﻴﻢُ ﺍﻟﻨﱠﺨﻌِﻲﱡ ﻣﻦ ﺍﻟﺤﺠﱠﺎﺝ ٬ ﻓﺠﺎءﻩ ﺍﻟﺨﺒﺮُ ﺑﻤﻮ ِﺗﻪِ ٬ ﻓﺒﻜ ﻰ ﺇﺑ ﺮﺍﻫﻴﻢُ
ﻓﺮﺣﺎً.
ﻣ ﻦْ ﻋﻈ ﻢِ ﻣ ﺎ ﻗ ﺪ ﺳ ﺮﱠﻧﻲ ﻃﻔ ﺢ ﺍﻟ ﺴﺮﻭﺭُ ﻋﻠ ﻲﱠ ﺣﺘ ﻰ
٬ ﻓﻬ ﻮ ﻳ ﺮﻯ ﺃﺑﻜ ﺎﻧﻲ
ﺎﺋﻔﻴﻦ ﻓ ﻲَ ﻛﻨَ ﻒ ﺃﺭﺣ ﻢِ ﺍﻟ ﺮﺍﺣﻤﻴﻦ ﺇﻧﻨ ﻲ
ﺇﻥﱠ ﻫﻨ ﺎﻙ ﻣ ﻼﺫﺍﺕٍ ﺁﻣﻨ ﺔ ﻟﻠﺨ
ﻀ ُﻜﻢْ ﻭﻳﺴﻤﻊُ ﻭﻳُﺒﺼﺮُ ﺍﻟﻈﺎﻟﻤﻴﻦ ﻭﺍﻟﻤﻈﻠ ﻮﻣﻴﻦ ٬ ﻭﺍﻟﻐ ﺎﻟﺒﻴﻦ ﻭﺍﻟﻤﻐﻠ ﻮﺑﻴﻦ ﴿ ﻭَ َ
ﺟ َﻌﻠْﻨَ ﺎَ ﺑﻌَْ
ﺼﺒِﺮُﻭﻥََ ﻭﻛَﺎﻥََ ﺭ ﱡﺑﻚََ ﺑﺼِﻴﺮﺍً. ﴾ ِ ﻟ َﺒﻌْﺾٍِ ﻓ ْﺘﻨَﺔًَ ﺃ َﺗ ْ
ﺫﻛ ﺮﺕُ ﺑﻬ ﺬﺍ ﻃ ﺎﺋﺮﺍً ﻳ ﺴﻤﱠﻰ ﺍﻟﺤُﻤﱠ ﺮﺓ ٬ ﺟ ﺎءﺕ ﺗُﺮﻓ ﺮﻑُ ﻋﻠ ﻰ ﺭﺳ ﻮﻝِ ﺍﷲ٬ r
ﻭﻫ ﻮ ﺟ ﺎﻟﺲٌ ﻣ ﻊ ﺃﺻ ﺤﺎﺑِﻪ ﺗﺤ ﺖ ﺷ ﺠﺮﺓٍ ٬ ﻛﺄﻧﻬ ﺎ ﺑﻠ ﺴﺎﻥِ ﺍﻟﺤ ﺎﻝِ ﺗ ﺸﻜﻮ ﺭﺟ ﻼًَ ﺃﺧ ﺬ
ﺃﻓﺮﺍﺧﻬﺎ ﻣﻦْ ﻋﺸﱢﻬﺎ ٬ ﻓﻘﺎﻝ )) : r ﻣﻦْ ﻓﺠﻊ ﻫﺬﻩ ﺑﺄﻓﺮﺍﺧِﻬ ﺎ ؟ ﺭُﺩﱡﻭﺍ ﻋﻠﻴﻬ ﺎ ﺃﻓﺮﺍﺧﻬ ﺎ
. ((
ﻭﻓﻲ ﻣﺜﻞ ﻫﺬﺍ ﻳﻘﻮﻝُ ﺃﺣﺪُﻫﻢ :
ﻻ ﲢﺰﻥ
243
ﺗﺸﻜﻮ ﺇﻟﻴﻚ ﺑﻘﻠﺐِ ﺻﺐﱢ ﺟ ﺎءﺕْ ﺇﻟﻴ ﻚ ﺣﻤﺎﻣٌ ﺔ
ﻭﺍﺟﺮَﻡﻒِ
ٌ ﻭﺃﻧﱠ ﻚ ﻣﻠﺠ ﺄٌ ﻟﻠﺨ ﺎﺋِﻒِ ﺣَ ﺸﺘﺎﻗﻥﱠﺔٌ
ُ ﺎء ﺃ
ﻣ ﻦْ ﺃﺧﺒ ﺮ ﺍﻟﻮﺭْﻗ ﻣ
ِ ﻟﻘ ﺪ ﻓ ﺮﺭﺕُ ﻣ ﻦ ﺍﻟﺤﺠﱠ ﺎﺝ ٬ ﺣﺘ ﻰ ﺍﺳ ﺘﺤﻴﻴﺖُ ﻣ ﻦ ﻣﻜ ﷲ ﺎﻧﻜﻢ
ﻭﻗﺎﻝ ﺳﻌﻴﺪُ ﺑﻦُ ﺟﺒﻴ ﺮٍ : ﻭﺍ
ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ . ﺛﻢ ﺟﻲءَ ﺑﻪ ﺇﻟ ﻰ ﺍﻟﺤﺠّ ﺎﺝ ٬ ﻓﻠﻤﱠ ﺎ ﺳُ ﻞﱠ ﺍﻟ ﺴﻴﻒُ ﻋﻠ ﻰ ﺭﺃﺳِ ﻪ ٬ ﺗﺒ ﺴﱠﻢ.
ﺣﻠْ ﻢِ ﺍﷲ ﻋﻠﻴ ﻚ ﻗﺎﻝ ﺍﻟﺤﺠﺎﺝُ : ﻟِﻢ ﺗﺒﺘﺴﻢُ ؟ ﻗﺎﻝ : ﺃﻋﺠﺐُ ﻣﻦْ ﺟُﺮﺃﺗﻚ ﻋﻠﻰ ﺍﷲِ ٬ ﻭﻣﻦِ
. ﻳﺎ ﻟﻬﺎ ﻣﻦ ﻧﻔْﺲٍ ﻛﺒﻴﺮﺓٍ ٬ ﻭﻣﻦ ﺛﻘ ﺔٍ ﻓ ﻲ ﻭﻋ ﺪِ ﺍﷲِ ٬ ﻭﺳ ﻜﻮﻥٍ ﺇﻟ ﻰ ﺣُ ﺴْﻦِ ﺍﻟﻤ ﺼﻴﺮِ٬
ﻭﻃِﻴﺐِ ﺍﻟﻤُﻨﻘﻠَﺐ . ﻭﻫﻜﺬﺍ ﻓﻠﻴ ُﻜﻦِ ﺍﻹﻳﻤﺎﻥُ.
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ﺃﻧﺖ ﺗﺘﻌﺎﻣﻞُ ﻣﻊ ﺃﺭﺣﻢِ ﺍﻟﺮﺍﺣﻤﻴﻦ
ﻈﺮَﻙ ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚُ ٬ ﻓﻘﺪ ﻟﻔ ﺖ ﻧﻈ ﺮﻱ ﺃﻳ ﻀﺎً ٬ ﻭﻫ ﻮ ﻣ ﺎ ﺭﻭﺍﻩ ﺃﺣﻤ ﺪ ﺇﻥ ﻟﻔﺖ ﻧَ َ
ﻭﺃﺑﻮ ﻳﻌﻠﻰ ﻭﺍﻟﺒ ﺰﺍﺭُ ﻭﺍﻟﻄﺒﺮﺍﻧ ﻲﱡ ٬ ﺃﻥﱠ ﺷ ﻴﺨﺎً ﻛﺒﻴ ﺮﺍً ﺃﺗ ﻰ ﺍﻟﻨﺒ ﻲ r ﻭﻫ ﻮ ﻣُ ﱠﺪﻋِﻢٌ ﻋﻠ ﻰ
ﻋﺼﺎ ٬ ﻓﻘﺎﻝ : ﻳﺎ ﻧﺒﻲﱠ ﺍﷲِ ٬ ﺇﻥﱠ ﻟﻲ ﻏﺪﺭﺍﺕٍ ﻭﻓﺠﺮﺍﺕِ ٬ ﻓﻬﻞ ﻳُﻐﻔﺮُ ﻟﻲ ؟ ﻓﻘ ﺎﻝ ﺍﻟﻨﺒ ﻲ
)) : r ﺗ ﺸﻬﺪُ ﺃﻥْ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲُ ﻭﺃﻥﱠ ﻣﺤﻤ ﺪﺍً ﺭﺳ ﻮﻝ ﺍﷲ ؟ (( ﻗ ﺎﻝ : ﻧﻌ ﻢْ ﻳ ﺎ ﺭﺳ ﻮﻝ
ﺍﷲِ . ﻗﺎﻝ )) : ﻓﺈﻥ ﺍﷲ ﻗﺪ ﻏﻔﺮ ﻟﻚ ﻏﺪﺭﺍﺗِﻚ ﻭﻓﺠﺮﺍﺗِﻚ . (( ﻓﺎﻧﻄﻠﻖ ﻭﻫﻮ ﻳﻘ ﻮﻝ : ﺍﷲُ
ﺃﻛﺒﺮُ ٬ ﺍﷲُ ﺃﻛﺒﺮُ.
ﺃﻓﻬﻢُ ﻣﻦ ﺍﻟﺤﺪﻳﺚ ﻣﺴﺎﺋﻞ : ﻣﻨﻬﺎ ﺳﻌﺔُ ﺭﺣﻤﺔِ ﺃﺭﺣﻢِ ﺍﻟ ﺮﺍﺣﻤﻴﻦ ٬ ﻭﺃﻥﱠ ﺍﻹﺳ ﻼﻡ
ﻳﻬﺪﻡُ ﻣﺎ ﻗﺒﻠﻪ ٬ ﻭ ﺃﻥ ﺍﻟﺘﻮﺑ ﺔ ﺗﺠ ﺐﱡ ﻣ ﺎ ﻗﺒﻠﻬ ﺎ ٬ ﻭﺃﻥ ﺟﺒ ﺎﻝ ﺍﻟ ﺬﻧﻮﺏ ﻓ ﻲ ﻏﻔ ﺮﺍﻥِ ﻋ ﻼّﻡ
ﺴﻦُ ﺍﻟﻈﱠ ﻦﱢ ﺑﻤ ﻮﻻﻙ ٬ ﻭﺍﻟﺮﺟ ﺎءُ ﻓ ﻲ ﻛﺮﻣِ ﻪ
ﺍﻟﻐﻴ ﻮﺏ ﻻﺷ ﻲءٌ ٬ ﻭﺃﻧ ﻪ ﻳﺠ ﺐُ ﻋﻠﻴ ﻚ ﺣُْ
ﺍﻟﻌﻤﻴﻢِ ٬ ﻭﺭﺣﻤﺘِﻪ ﺍﻟﻮﺍﺳﻌﺔِ.
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ﺑﺮﺍﻫﻴﻦُ ﺗﺪﻋﻮﻙ ﻟﻠﺘﻔﺎﺅﻝِ
ﺴﻦِ ﺍﻟﻈﱠ ﻦّ ﺑ ﺎﷲِ « ﻻ ﺑ ﻦ ﺃﺑ ﻲ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﺍﺣ ﺪٌ ﻭﺧﻤ ﺴﻮﻥ ﻭﻣﺎﺋ ﺔ ﻓﻲ ﻛﺘ ﺎﺏِ » ﺣُْ
ﻧﺺﱟ ٬ ﻣﺎ ﺑﻴﻦ ﺁﻳﺔٍ ﻭﺣﺪﻳﺚ ٬ ﻛﻠﱡﻬﺎ ﺗﺪﻋﻮﻙ ﺇﻟ ﻰ ﺍﻟﺘﻔ ﺎﺅﻝِ ٬ ﻭﺗ ﺮْﻙِ ﺍﻟﻴ ﺄﺱِ ﻭﺍﻟﻘﻨ ﻮﻁِ٬
ﻈﻦﱢ ﻭﺣُﺴْﻦِ ﺍﻟﻌَﻤَﻞِ ٬ ﺣﺘﻰ ﺇﻧﻚ ﻟﺘﺠﺪُ ﻧﺼﻮﺹَ ﺍﻟﻮﻋﺪِ ﺃﻋْﻈَ ﻢَ ﺴﻦِ ﺍﻟ ﱠ
ﻭﺍﻟﻤُﺜﺎﺑﺮَﺓ ﻋﻠﻰ ﺣُ ْ
ﻣﻦْ ﻧﺼﻮﺹِ ﺍﻟﻮﻋﻴﺪِ ٬ ﻭﺃﺩﱠﻟﺔَ ﺍﻟﺘﻬﺪﻳﺪِ ٬ ﻭﻗﺪ ﺟﻌﻞ ﺍﷲُ ﻟ ﻜﻞﱢ ﺷﻲءٍ ﻗﺪﺭﺍً.
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ﺣﻴﺎﺓٌ ﻛﻠﱡﻬﺎ ﺗﻌﺐٌ
ﻻ ﺗﺤﺰﻥْ ﻣﻦْ ﻛﺪﺭِ ﺍﻟﺤﻴﺎﺓِ ٬ ﻓﺈﻧﻬﺎ ﻫﻜﺬﺍ ﺧُﻠﻘﺖْ .
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ﺇﻥﱠ ﺍﻷﺻﻞ ﻓﻲ ﻫﺬﻩ ﺍﻟﺤﻴﺎﺓ ﺍﻟﻤﺘﺎﻋﺐُ ﻭﺍﻟﻀﱠﻨﻰ ٬ ﻭﺍﻟﺴﺮﻭﺭُ ﻓﻴﻬﺎ ﺃﻣ ﺮٌ ﻃ ﺎﺭﺉٌ٬
ﻭﺍﻟﻔﺮﺡُ ﻓﻴﻬﺎ ﺷﻲءٌ ﻧﺎﺩﺭٌ . ﺗﺤﻠﻮ ﻟﻬﺬﻩ ﺍﻟﺪﺍﺭِ ﻭﺍﷲُ ﻟﻢ ﻳﺮْﺿﻬﺎ ﻷﻭﻟﻴﺎﺋِﻪ ﻣﺴﺘﻘﺮﱠﺍ ؟!
ﻭﻟﻮﻻ ﺃﻥﱠ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭُ ﺍﺑﺘﻼءٍ ٬ ﻟﻢ ﺗﻜُ ﻦْ ﻓﻴﻬ ﺎ ﺍﻷﻣ ﺮﺍﺽُ ﻭﺍﻷﻛ ﺪﺍﺭُ ٬ ﻭﻟ ﻢ ﻳ ﻀِﻖِ
ﺍﻟﻌﻴﺶُ ﻓﻴﻬﺎ ﻋﻠﻰ ﺍﻷﻧﺒﻴﺎء ﻭﺍﻷﺧﺒﺎﺭ ٬ ﻓﺂﺩﻡُ ﻳُﻌﺎﻧﻲ ﺍﻟﻤِﺤﻦ ﺇﻟﻰ ﺃﻥ ﺧ ﺮﺝ ﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ٬
ﻭﻧﻮﺡٌ ﻛﺬﱠﺑﻪُ ﻗﻮﻣُﻪ ﻭﺍﺳﺘﻬﺰﺅُﻭﺍ ﺑﻪ ٬ ﻭﻹﺑ ﺮﺍﻫﻴﻢُ ﻳُﻜﺎﺑِ ﺪُ ﺍﻟﻨ ﺎﺭ ﻭﺫَﺑْ ﺢَ ﺍﻟﻮﻟ ﺪ ٬ ﻭﻳﻌﻘ ﻮﺏُ
ﺑﻜﻰ ﺣﺘﻰ ﺫﻫﺐ ﺑﺼﺮُﻩ ٬ ﻭﻣﻮﺳﻰ ﻳُﻘﺎﺳﻲ ﻇُﻠﻢ ﻓﺮﻋﻮﻥ ٬ ﻭﻳﻠﻘﻰ ﻣﻦ ﻗﻮﻣﻪ ﺍﻟﻤِﺤ ﻦَ٬
ﻭﻋﻴﺴﻰ ﺑﻦُ ﻣﺮﻳﻢ ﻋﺎﺵ ﻣﻌﺪﻣﺎً ﻓﻘﻴﺮﺍً ٬ ﻭﻣﺤﻤﺪٌ r ﻳُﺼﺎ ِﺑﺮُ ﺍﻟﻔﻘْﺮ ٬ ﻭﻗﺘﻞِ ﻋ ﱢﻤﻪِ ﺣﻤ ﺰﺓ
٬ ﻭﻫ ﻮ ﻣ ﻦْ ﺃﺣ ﺐﱢ ﺃﻗﺎﺭﺑِ ﻪ ﺇﻟﻴ ﻪ ٬ ﻭﻧﻔ ﻮﺭِ ﻗﻮﻣِ ﻪِ ﻣﻨ ﻪُ . ﻭﻏﻴ ﺮ ﻫ ﺆﻻء ﻣ ﻦ ﺍﻷﻧﺒﻴ ﺎءِ
ﻭﺍﻷﻭﻟﻴﺎءِ ﻣﻤﺎ ﻳﻄُﻮﻝ ﺫِﻛْﺮُﻩُ . ﻭ ﻟﻮ ﺧُﻠﻘ ﺖِ ﺍﻟ ﺪﻧﻴﺎِ ﻟﻠﱠ ﺬﱠﺓِ ٬ ﻟ ﻢ ﻳﻜ ﻦْ ﻟﻠﻤ ﺆﻣﻦِ ﺣ ﻆﱞ ﻣﻨﻬ ﺎ.
ﻭﻗﺎﻝ ﺍﻟﻨﺒ ﻲ )) : r ﺍﻟ ﺪﻧﻴﺎ ﺳ ﺠﻦُ ﺍﻟﻤ ﺆﻣﻦِ ٬ ﻭﺟﻨﱠ ﺔُ ﺍﻟﻜ ﺎﻓﺮِ . (( ﻭﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ ﺳُ ﺠِﻦ
ﺍﻟ ﺼّﺎﻟﺤﻮﻥ ٬ﻭﺍﺑﺘُﻠ ﻲ ﺍﻟﻌﻠﻤ ﺎءُ ﺍﻟﻌ ﺎﻣﻠﻮﻥ ٬ ﻭﻧﻐﱢ ﺺ ﻋﻠ ﻰ ﻛﺒ ﺎﺭِ ﺍﻷﻭﻟﻴ ﺎءِ . ﻭﻛ ﺪّﺭﺕْ
ﻣﺸﺎﺭِﺏُ ﺍﻟﺼﺎﺩِﻗِﻴﻦ.
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ﻭﻗﻔـــــﺔ
ﻋﻦ ﺯﻳﺪِ ﺑﻦِ ﺛﺎﺑﺖٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﻗ ﺎﻝ : ﺳ ﻤﻌﺖُ ﺭﺳ ﻮﻝ ﺍﷲِ r ﻳﻘ ﻮﻝُ:
)) ﻣﻦْ ﻛﺎﻧﺖِ ﺍﻟﺪﻧﻴﺎ ﻫﻤﱠ ﺔُ ٬ ﻓ ﺮﱠﻕ ﺍﷲُ ﻋﻠﻴ ﻪِ ﺃﻣ ﺮﻩُ ٬ ﻭﺟﻌ ﻞ ﻓﻘ ﺮﻩُ ﺑ ﻴﻦ ﻋﻴﻨﻴْ ﻪ ٬ ﻭﻟ ﻢ
ﻳﺄﺗِ ﻪِ ﻣ ﻦَ ﺍﻟ ﺪﻧﻴﺎ ﺇﻻ ﻣ ﺎ ﻛُﺘ ﺐ ﻟ ﻪ . ﻭﻣ ﻦْ ﻛﺎﻧ ﺖِ ﺍﻵﺧ ﺮﺓُِ ﻧﻴﱠﺘ ﻪُ ٬ ﺟﻤ ﻊ ﺍﷲُ ﻟ ﻪ ﺃﻣ ﺮﻩُ٬
ُ ﻓﻲ ﻗﻠﺒِﻪِ ٬ ﻭﺃﺗﺘْﻪ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻲ ﺭﺍﻏﻤﺔٌ. (( ﻭﺟﻌﻞ ﻏﻨﺎﻩ
ﻭﻋﻦْ ﻋﺒﺪِﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﻗﺎﻝ : ﺳ ﻤﻌﺖُ ﻧﺒ ﻴﱠﻜﻢ r ﻳﻘ ﻮﻝُ:
)) ﻣ ﻦْ ﺟﻌ ﻞ ﺍﻟﻬﻤ ﻮﻡ ﻫﻤ ﺎً ﻭﺍﺣ ﺪﺍً ٬ ﻭﻫ ﻢﱠ ﺁﺧﺮﺗ ﻪَ ٬ ﻛﻔَ ﺎﻩُ ﺍﷲُ ﻫ ﻢﱠ ﺩﻧﻴ ﺎﻩ ٬ ﻭﻣ ﻦْ
ﺗﺸﻌﺒﱠﺖْ ﺑﻪ ﺍﻟﻬُﻤُﻮﻡُ ﻓﻲ ﺃﺣﻮﺍﻝِ ﺍﻟﺪﱡﻧﻴ ﺎ ٬ ﻟﻢ ﻳُﺒﺎﻝِ ﺍﷲُ ﻓﻲ ﺃﻱﱢ ﺃَﻭْﺩِﻳﺘِﻬﺎَ ﻫَﻠﻚَ. ((
ﻗﺎﻝ ﺍﻟﻜﺎﺗﺐُ ﺍﻟﻤﻌﺮﻭﻑُ ﺑـ » ﺍﻟﺒﺒْﻐﺎء: «
ﻭﻋُ ﺬْ ﺑﺎﻟ ﺼﺒﺮِ ﺗﺒْ ﺘَﻬِﺞِ ﺗﻨﻜﱠ ﺐْ ﻣ ﺬْﻫﺐَ ﺍﻟﻬﻤ ﺞِ
ﻡ ﻣﺤﺠ ﻮﺝٌ ﺑ ﻼ ﺣُﺠ ﺞِ ﻓ ﺈﻥﱠ ﻣُﻈﻠ ﻢَ ﺍﻷﻳﱠ ﺎ
ﻭﺗ ْﻤﻨَﻌُﻨ ﺎ ﺑ ﻼ ﺣ ﺮﺝِ ﺗُ ﺴﺎﻣﺤُﻨﺎ ﺑ ﻼ ﺷُ ﻜﺮٍ
ﻧ ﻪِ ﻓ ﺘْﺢٌ ﻣِ ﻦ ﺍﻟﻠّﺠ ﺞِ ﻭﻟُﻄ ﻒُ ﺍﷲ ﻓ ﻲ ﺇﺗﻴ ﺎ
ﻭﻣِ ﻦْ ﻏ ﻢﱟ ﺇﻟ ﻰ ﻓ ﺮﺝِ ﻓﻤِ ﻦْ ﺿِ ﻴﻖٍ ﺇﻟ ﻰ ﺳ ﻌﺔٍ
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ﺍﻟﻮَﺳَﻄِﻴﱠﺔُ ﻧﺠﺎﺓٌ ﻣﻦ ﺍﻟﻬﻼﻙ
ﺗﻤﺎﻡُ ﺍﻟﺴﻌﺎﺩﺓ ﻣﺒﻨﻲﱞ ﻋﻠﻰ ﺛﻼﺛﺔِ ﺃﺷﻴﺎء:
. 1 ﺍﻋﺘﺪﺍﻝِ ﺍﻟﻐﻀﺐِ.
. 2 ﺍﻋﺘﺪﺍﻝِ ﺍﻟﺸﻬﻮﺓِ.
. 3 ﺍﻋﺘﺪﺍﻝِ ﺍﻟ ِﻌﻠْﻢِ.
ﻓﻴﺤﺘ ﺎﺝُ ﺃﻥ ﻳﻜ ﻮﻥ ﺃﻣﺮُﻫ ﺎ ﻣﺘﻮﺳﱢ ﻄﺎً ٬ ﻟ ﺌﻼﱠ ﺗﺰﻳ ﺪ ﻗ ﻮﺓُ ﺍﻟ ﺸﻬﻮﺓِ ٬ ﻓﺘُﺨﺮِﺟ ﻪ ﺇﻟ ﻰ
ﺍﻟﺮﱡﺧﺺِ ﻓﻴﻬﻠِﻚ ٬ ﺃﻭ ﺗﺰﻳﺪُ ﻗﻮﺓُ ﺍﻟﻐﻀﺐِ ٬ ﻓﻴﺨ ﺮُﺝ ﺇﻟ ﻰ ﺍﻟﺠﻤ ﻮﺡِ ﻓﻴﻬﻠ ﻚ )) . ﻭﺧﻴ ﺮُ
ﺍﻷﻣﻮﺭِ ﺃﻭﺳﻄُﻬﺎ. ((
ﻓﺈﺫﺍ ﺗﻮﺳﱠﻄﺖِ ﺍﻟﻘُﻮﱠﺗﺎﻥِ ﺑﺈﺷﺎﺭﺓ ﻗ ﻮﱠﺓِ ﺍﻟ ِﻌﻠْ ﻢِ ٬ ﺩﻝﱠ ﻋﻠ ﻰ ﻃﺮﻳ ﻖِ ﺍﻟﻬﺪﺍﻳ ﺔِ . ﻭﻛ ﺬﻟﻚ
ﺍﻟﻐ ﻀﺐُ : ﺇﺫﺍ ﺯﺍ ﺩ ٬ ﺳ ﻬُﻞ ﻋﻠﻴ ﻪِ ﺍﻟ ﻀﺮْﺏُ ﻭﺍﻟﻘﺘ ﻞُ ٬ ﻭﺇﺫﺍ ﻧﻘ ﺺ ٬ ﺫﻫﺒ ﺖِ ﺍﻟﻐﻴ ﺮﺓُ
ﻭﺍﻟﺤﻤﻴﱠ ﺔُ ﻓ ﻲ ﺍﻟ ﺪﻳﻦِ ﻭﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﺇﺫﺍ ﺗﻮﺳﱠ ﻂ ٬ ﻛ ﺎﻥ ﺍﻟ ﺼﺒﺮُ ﻭﺍﻟ ﺸﺠﺎﻋﺔُ ﻭﺍﻟﺤِﻜْﻤ ﺔُ.
ﻭﻛ ﺬﻟﻚ ﺍﻟ ﺸﻬﻮﺓُ : ﺇﺫﺍ ﺯﺍﺩﺕْ ٬ ﻛ ﺎﻥ ﺍﻟﻔِ ﺴْﻖُ ﻭﺍﻟﻔﺠ ﻮﺭُ ٬ ﻭﺇﻥْ ﻧﻘ ﺼﺖْ ٬ ﻛ ﺎﻥ ﺍﻟﻌَﺠْ ﺰُ
ﻭﺍﻟﻔﺘ ﻮﺭُ ٬ ﻭﺇﻥ ﺗﻮﺳﱠ ﻄﺖْ ٬ ﻛﺎﻧ ﺖِ ﺍﻟﻌﻔ ﺔُ ﻭﺍ ﻟﻘﻨﺎﻋ ﺔُ ﻭﺃﻣﺜ ﺎﻝُ ﺫﻟ ﻚ . ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ))
ﺟ َﻌ ْﻠﻨَﺎ ُﻛﻢْ ﺃُﻣﱠﺔً ﻭَﺳَﻄﺎً﴾
ﻋﻠﻴﻜﻢ ﻫﺪْﻳﺎً ﻗﺎﺻِﺪﺍً ﴿ (( ﻭَﻛَ َﺬِﻟﻚََ
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ﺍﻟﻤﺮءُ ﺑﺼِﻔﺎﺗِﻪِ ﺍﻟﻐﺎﻟِﺒﺔ
ﻣﻦْ ﺳﻌﺎﺩﺗِﻚ ﺃﻥْ ﺗ ْﻐﻠِﺐ ﺻﻔﺎﺕُ ﺍﻟﺨﻴﺮِ ﻓﻴ ﻚ ﺻ ﻔﺎﺕِ ﺍﻟ ﺬﱠﻡﱢ ٬ ﻓﻴُ ﺴﺎﻕُ ﺇﻟﻴ ﻚ ﺍﻟﺜﻨ ﺎ ُء
ﺣﺘﻰ ﻋﻠﻰ ﺷ ﻲءٍ ﻟ ﻴﺲ ﻓﻴ ﻚ ٬ ﻭﻟ ﻢ ﻳ ْﻘﺒَ ﻞِ ﺍﻟﻨ ﺎﺱُ ﻓﻴ ﻚ ﺫﻣّ ﺎ ﻭﻟ ﻮ ﻛ ﺎﻥ ﺻ ﺤﻴﺤﺎً ٬ ﻷﻥﱠ
ﺍﻟﻤ ﺎء ﺇﺫﺍ ﺑﻠ ﻎُ ﻗﻠﱠﺘ ﻴﻦ ﻟ ﻢ ﻳﺤﻤ ﻞِ ﺍﻟﺨﺒ ﺚ . ﺇﻥﱠ ﺍﻟﺠﺒ ﻞ ﻻ ﻳﺰﻳ ﺪُ ﻓﻴ ﻪ ﺣﺠ ﺮٌ ﻭﻻ ﻳﻨﻘ ﺼﻪُ
ﺠﺮٌ.
ﺣَ َ
ﻃﺎﻟﻌﺖُ ﻫﺠﻮﻣ ﺎً ﻣﻘ ﺬﻋﺎً ﻓ ﻲ ﻗ ﻴﺲِ ﺑ ﻦ ﻋﺎﺻ ﻢ ﺣﻠ ﻴﻢِ ﺍﻟﻌ ﺮﺏِ ٬ ﻭﻓ ﻲ ﺍﻟﺒﺮﺍﻣﻜ ﺔِ
ﺍﻟﻜﺮﻣﺎء ٬ ﻭﻓﻲ ﻗُﺘﻴْﺒﺔ ﺑﻦ ﻣﺴﻠﻢٍ ﺍﻟﻘﺎ ﺋﺪِ ﺍﻟﺸﻬﻴﺮِ ٬ ﻭﻭﺟﺪﺕ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺸﺘْﻢ ﻭﺍﻟﻬﺠْﻮ ٬ ﻟ ﻢ
ﻳُﺤﻔﻆْ ﻭﻟﻢ ﻳُﻨﻘﻞْ ﻭﻟﻢ ﻳُﺼﺪﱢﻗْﻪ ﺃﺣﺪٌ ٬ ﻷﻧﻪ ﺳﻘﻂ ﻓﻲ ﺑﺤ ﺮِ ﺍﻟﻤﺤﺎﺳ ﻦِ ﻓﻐ ﺮﻕ ٬ ﻭﻭﺟ ﺪﺕُ
ﻋﻠﻰ ﺍﻟﻀﱢﺪﱢ ﻣﻦْ ﺫﻟﻚ ﻣﺪْﺣﺎً ﻭﺛﻨﺎءً ﻓﻲ ﺍﻟﺤﺠﱠﺎﺝ ٬ ﻭﻓﻲ ﺃﺑ ﻲ ﻣ ﺴﻠﻢٍ ﺍﻟﺨﺮﺍﺳ ﺎﻧﻲ ٬ ﻭﻓ ﻲ
ﺍﻟﺤﺎﻛﻢ ﺑﺄﻣﺮ ﺍﷲ ﺍﻟﻌُﺒ ْﻴﺪِﻱ ٬ ﻭﻟﻜﻨﱠﻪ ﻟﻢ ﻳُﺤﻔﻆْ ﻭ ﻟﻢ ﻳُﻨﻘﻞْ ﻭﻟﻢ ﻳُﺼﺪﱢﻗﻪ ﺃﺣ ﺪٌ ٬ ﻷﻧ ﻪ ﺿ ﺎﻉ
ﻓﻲ ﺭﻛﺎﻡِ ﺯﻳﻔِﻬﻢ ﻭﻇﻠﻤِﻬﻢ ﻭﺗﻬ ﻮﺭِﻫﻢ ٬ ﻓﺴﺒﺤﺎﻥ ﺍﻟﻌﺎﺩﻝِ ﺑﻴﻦ ﺧﻠْ ِﻘﻪِ.
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ﻫﻜﺬﺍ ﺧُﻠِﻘﺖ
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ﺧﻠِﻖ ﻟﻪ . (( ﻓﻠﻤﺎﺫﺍ ﺗُﻌْ ﺴﻒُ ﺍﻟﻤﻮﺍﻫ ﺐُ ﻭ ُﻳﻠْ ﻮﻯ ﻓﻲ ﺍﻟﺤﺪﻳﺚ )) : ﻛﻞﱞ ﻣُﻴَﺴﱠﺮٌ ﻟﻤﺎُ
ﻋﻨﻖُ ﺍﻟﺼﱢﻔﺎﺕِ ﻭ ﺍﻟﻘﺪﺭﺍﺕَِ ﻟﻴﱠﺎ ؟ ! ﺇﻥ ﺍﷲ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎً ﻫﻴﱠﺄ ﺃﺳﺒﺎﺑﻪ ٬ ﻭﻣﺎ ﻫﻨ ﺎﻙ ﺃﺗْﻌَ ﺲُ
ﻧﻔْﺴﺎً ﻭﺃﻧْﻜﺪُ ﺧﺎﻃﺮﺍً ﻣﻦ ﺍﻟﺬﻱ ﻳﺮﻳﺪُ ﺃﻥْ ﻳﻜﻮﻥ ﻏَ ْﻴﺮَ ﻧَﻔْﺴِﻪ ٬ ﻭﺍﻟﺬﻛﻲﱡ ﺍﻷﺭﻳﺐُ ﻫﻮ ﺍﻟ ﺬﻱ
ﻳﺪﺭﺱُ ﻧﻔﺴﻪُ ٬ ﻭﻳﺴﺪﱡ ﺍﻟﻔﺮﺍﻍ ﺍﻟﺬﻱ ﻭُﺿﻊ ﻟﻪ ٬ ﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﺴﱠﺎﻗﺔِ ﻛﺎﻥ ﻓ ﻲ ﺍﻟ ﺴﱠﺎﻗﺔِ٬
ﻭﺇﻥْ ﻛﺎﻥ ﻓﻲ ﺍ ﻟﺤﺮﺍﺳﺔِ ﻛﺎﻥ ﻓﻲ ﺍﻟﺤﺮﺍﺳﺔِ ٬ ﻫﺬﺍ ﺳﻴﺒﻮﻳﻪ ﺷﻴﺦُ ﺍﻟﻨﱠﺤْﻮِ ٬ ﺗﻌﻠﱠ ﻢ ﺍﻟﺤ ﺪﻳﺚ
ﺴﻪُ ﻓﻴﻊ ٬ ﻓﺘﻌﻠﱠﻢ ﺍﻟﻨﺤﻮ ٬ ﻓَﻤَﻬَﺮَ ﻓﻴﻪ ﻭﺃﺗ ﻰ ﺑﺎﻟﻌَﺠَ ﺐ ﺍﻟﻌُﺠ ﺎﺏ . ﻳﻘ ﻮﻝُ ﻓﺄﻋﻴﺎﻩُ ٬ ﻭﺗﺒﻠﱠﺪ ﺣ ﱡ
ﺃﺣﺪُ ﺍﻟﺤﻜﻤﺎءِ : ﺍﻟﺬﻱ ﻳﺮﻳﺪُ ﻋﻤﻼً ﻟﻴﺲ ﻣﻦْ ﺷ ﺄ ِﻧﻪِ ٬ ﻛﺎﻟ ﺬﻱ ﻳ ﺰﺭﻉُ ﺍﻟﻨﱠﺨْ ﻞ ﻓ ﻲ ﻏﻮﻃ ﺔِ
ﺩﻣﺸﻖ ٬ ﻭﻳﺰﺭﻉُ ﺍﻷ ﺗْﺮُﺝﱠ ﻓﻲ ﺍﻟﺤﺠﺎﺯِ.
ﺣﺴﺎﻥُ ﺑﻦُ ﺛﺎﺑﺖٍ ﻻ ﻳُﺠﻴﺪُ ﺍﻷﺫﺍﻥ ٬ ﻷﻧﻪُ ﻟﻴﺲ ﺑﻼﻻً ٬ ﻭﺧﺎﻟﺪُ ﺑﻦُ ﺍﻟﻮﻟﻴ ﺪ ﻻ ﻳﻘ ﺴﻢُ
ﺍﻟﻤﻮﺍﺭﻳﺚ ٬ ﻷﻧﻪ ﻟﻴﺲ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖٍ ٬ ﻭﻋﻠﻤﺎءُ ﺍﻟﺘﺮﺑﻴﺔِ ﻳﻘﻮﻟﻮﻥ : ﺣﺪﱢﺩْ ﻣﻮﻗِﻌَﻚَ.
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ﻻﺑُﺪﱠ ﻟﻠﺬﱠﻛﺎء ﻣِﻦ ﺯﻛﺎء
ﺳ ﻤﻌﺖُ ﺇﺫﺍﻋ ﺔ ﻟ ﻨ ﺪﻥ ﺗُﺨﺒ ﺮُ ﻋ ﻦْ ﻣﺤﺎﻭﻟ ﺔِ ﺍﻏﺘﻴ ﺎﻝِ ﺍﻟﻜﺎﺗ ﺐ ﻧﺠﻴ ﺐِ ﻣﺤﻔ ﻮﻅٍ٬
ﺍﻟﺤﺎﺋﺰِ ﻋﻠﻰ ﺟﺎﺋﺰﺓِ ﻧﻮﺑﻞ ﻓﻲ ﺍﻷﺩﺏِ ٬ ﻭﻋﺪﺕُ ﺑﺬﺍﻛﺮﺍﺗﻲ ﺇﻟ ﻰ ﻛﺘ ﺐٍ ﻟ ﻪ ﻛﻨ ﺖُ ﻗﺮﺃﺗُﻬ ﺎ
ﻣْﻦ ﻗﺒْﻞُ ٬ ﻭﻋﺠﺒﺖُ ﻟﻬ ﺬﺍ ﺍﻟ ﺬﱠﻛﻲﱢ ٬ ﻛﻴ ﻒ ﻓﺎﺗ ﻪُ ﺃﻥﱠ ﺍﻟﺤﻘﻴﻘ ﺔ ﺃﻋﻈ ﻢُ ﻣ ﻦ ﺍﻟﺨﻴ ﺎﻝِ ٬ ﻭﺃﻥﱠ
ﺮﺑّ ﺎﻧﻲﱠ ﺍﻟﺴﱠﻤﺎﻭﻱﱠ ﺃﺳْ ﻤﻰ ﻣ ﻦ ﺍﻟﻤﺒ ﺪﺃِ ﺍﻟﺒ ﺸﺮﻱﱢ ﴿ ﺍﻟﺨﻠﻮﺩ ﺃﺟﻞﱡ ﻣﻦ ﺍﻟﻔﻨﺎءِ ٬ ﻭﺃﻥ ﺍﻟﻤﺒﺪﺃ ﺍﻟ ﱠ
ﺃَﻓَﻤَﻦ ﻳَﻬْ ﺪِﻱِ ﺇﻟَ ﻰ ﺍﻟْﺤَ ﻖﱢ ﺃَﺣَ ﻖﱡ ﺃَﻥُ ﻳ ﱠﺘﺒَ ﻊَ ﺃَﻣﱠ ﻦ ﻻﱠَ ﻳﻬِ ﺪﱢﻱَ ﺇِﻻﱠ ﺃَﻥ ﻳُﻬْ ﺪَﻯ . ﴾ ﺑﻤﻌﻨ ﻰ ﺃﻧ ﻪُ
ﻛﺘﺐ ﻣﺴﺮﺣﻴﺎﺕٍ ﻣﻦْ ﻧﺴْﺞ ﺧﻴﺎِﻟﻪِ ٬ ﻣُﺴﺘﺨﺪﻣِﺎً ﻗﺪﺭﺍﺗِﻪ ﺍﻟﻘﻮﻳﱠﺔ ﻓﻲ ﺍﻟﺘﺼﻮﻳﺮِ ﻭﺍﻟﻌ ﺮﺽِ
ِ ٬ ﻭﺍﻟﻨﻬﺎﻳﺔُ ﺃﻧﻬﺎ ﺃﺧﺒﺎﺭٌ ﻻ ﺻﺤﱠﺔ ﻟﻬﺎ. ﻭﺍﻹﺛﺎﺭﺓ
ﻟﻘﺪ ﺍﺳﺘﻔﺪﺕُ ﻣﻦ ﻗﺮﺍءﺓِ ﺣﻴﺎﺗِﻪ ﻣﺴﺄﻟﺔً ﻛﺒ ﺮﻯ ٬ ﻭﻫ ﻲ ﺃﻥﱠ ﺍﻟ ﺴﻌﺎﺩﺓ ﻟﻴ ﺴﺖْ ﺳ ﻌﺎﺩ
ﺍﻵﺧ ﺮﻳﻦ ﻋﻠ ﻰ ﺣ ﺴﺎﺏِ ﺳ ﻌﺎﺩﺗِﻚ ﻭﺭﺍﺣﺘِ ﻚ ٬ ﻓﻠ ﻴﺲ ﺑ ﺼﺤﻴﺢٍ ﺃﻥ ﻳُ ﺴﺮﱠ ﺑ ﻚ ﺍﻟﻨ ﺎﺱُ
ﻭﺃﻧﺖ ﻓﻲ ﻫﻢﱟ ﻭﻏﻢﱟ ﻭﺣ ﺰﻥٍ ٬ ﺇﻥﱠ ﺑﻌ ﺾ ﺍﻟﻜُﺘ ﺎﱠﺍﺏِ ﻳﻤ ﺪﺡُ ﺑﻌ ﺾ ﺍﻟﻤُﺒ ﺪﻋِﻴﻦ ٬ ﻭﻳ ﺼﻔُﻪ
ﺑﺄﻧ ﻪ ﻳﺤﺘ ﺮﻕُ ﻟﻴُ ﻀﻲء ﻟﻠﻨ ﺎﺱ ٬ ﻭﺍﻟﻤ ﻨﻬﺞُ ﺍﻟ ﺴﱠﻮﻱﱡ ﺍﻟﺜﺎﺑ ﺖُ ﻫ ﻮ ﺍﻟ ﺬﻱ ﻳﺠﻌ ﻞُ ﺍﻟﻤﺒ ﺪﻉ
ﻳُﻀﻲءُ ﻓﻲ ﻧﻔْﺴِﻪ ﻭﻳﻀﻲءُ ﻟﻠﻨﺎﺱِ ٬ ﻭﻳﻌﻤﺮُ ﻧﻔﺴﻪ ﺑ ﺎﻟﺨﻴﺮِ ﻭﺍﻟﻬ ﺪﻯ ﻭﺍﻟﺮﱡﺷ ﺪِ ٬ ﻟﻴﻌﻤ ﺮ
ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱِ ﺑﺬﻟﻚ.
ﻭﺑﻌﺪ ﻫ ﺬﺍ ٬ ﻓﻤ ﺎﺫﺍ ﻳﻨﻔ ﻊُ ﺍﻹﻧ ﺴﺎﻥ ﻟ ﻮ ﺣ ﺎﺯ ﻋﻠ ﻰ ﻣُﻠ ﻚِ ﻛ ﺴﺮﻯ ﻭﻗﻠﺒُ ﻪ ﺑﺎﻟﺒﺎﻃ ﻞِ
ٌ ٬ ﻭﺣﺼﻞ ﻋﻠﻰ ﺳﻠﻄﺎﻥِ ﻗﻴﺼﺮ ﻭﺃﻣﻠُﻪ ﻋ ﻦ ﺍﻟﺨﻴْ ﺮِ ﻣﻘ ﺼﻮﺭُ ؟ ! ﺇﻥﱠ ﺍﻟﻤﻮﻫﺒ ﺔَ
ﻣﻜﺴﻮﺭ
ﺇﺫﺍ ﻟﻢ ﺗﻜﻦْ ﺳﺒﺒﺎً ﻓﻲ ﺍﻟﻨﺠﺎﺓِ ٬ ﻓﻤﺎ ﻧﻔﻌُﻬﺎ ﻭﻣﺎ ﺛﻤﺮﺗُﻬﺎ ؟!
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ﻻ ﲢﺰﻥ
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ﻛُﻦْ ﺟﻤﻴﻼً ﺗَﺮَ ﺍﻟﻮﺟﻮﺩ ﺟﻤﻴﻼً
ﺇﻥﱠ ﻣ ﻦْ ﺗﻤ ﺎﻡِ ﺳ ﻌﺎﺩﺗِﻨﺎ ﺃﻥْ ﻧﺘﻤﺘﱠ ﻊ ﺑﻤﺒ ﺎﻫﺞ ﺍﻟﺤﻴ ﺎﺓِ ﻓ ﻲ ﺣ ﺪﻭﺩِ ﻣﻨﻄ ﻖِ ﺍﻟ ﺸﺮ ِ
ﻉ
ﺍﻟﻤﻘّ ﺪﺱِ ٬ ﻓ ﺎﷲُ ﺃﻧﺒ ﺖ ﺣ ﺪﺍﺋﻖ ﺫﺍﺕ ﺑﻬﺠ ﺔٍ ٬ ﻷﻧ ﻪُ ﺟﻤﻴ ﻞُ ﻳﺤ ﺐُ ﺍﻟﺠﻤ ﺎﻝَ ٬ ﻭﻟﺘﻘﺮﺃُﺁﻳ ﺎِ
ﺧﻠَﻖََ ﻟﻜُﻢ ﻣﱠﺎ ﻓِﻲ ﺍﻷَﺭْﺽِ ﺟَﻤِﻴﻌﺎً. ﴾ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻓﻲ ﻫﺬﺍ ﺍﻟﺼﱡﻨﻊ ﺍﻟﺒﻬﻴﺞ ُ ﴿ ﻫﻮَ ﺍﻟﱠﺬِﻱَ
ﺼ ْﺪﺭَ ﺍﻧ ﺸﺮﺍﺣﺎً ﻓﺎﻟﺮﺍﺋﺤﺔُ ﺍﻟﺰﱠﻛﻴﺔُ ﻭﺍﻟﻤﻄﻌﻢُ ﺍﻟ ﺸﻬﻲﱡ ﻭﺍﻟﻤﻨﻈ ﺮُ ﺍﻟﺒﻬ ﻲﱡ ٬ ﺗﺰﻳ ﺪُ ﺍﻟ ﱠ
ﺣﺒﱢ ﺐ ﺇﻟ ﻲﱠ ﻃﻴﱢﺒ ﺎً . ﴾ ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚُ )) : ﺣﻼَﻻًَ ﻭﺍﻟ ﺮﱡﻭﺡ ﻓﺮﺣﺎً ُ ﴿ ﻛﻠُﻮﺍْ ﻣِﻤﱠﺎ ﻓِﻲ ﺍﻷَﺭْﺽَِ
ﺟﻌِﻠﺖْ ﻗُﺮﱠﺓُ ﻋﻴﻨﻲ ﻓﻲ ﺍﻟﺼﻼﺓِ. (( ﻣﻦ ﺩﻧﻴﺎﻛﻢْ : ﺍﻟﻄﱠﻴﺐُ ٬ ﻭﺍﻟﻨﺴﺎءُ ٬ ﻭ ُ
ﺇﻥﱠ ﺍﻟﺰﻫﺪَ ﺍﻟﻘﺎﺗِﻢ ﻭﺍﻟﻮﺭﻉ ﺍﻟﻤُﻈﻠِﻢ ٬ ﺍﻟﺬﻱ ﺩﻟﻒ ﻋﻠﻴﻨﺎ ﻣ ﻦْ ﻣﻨ ﺎﻫﺞ ﺃﺭﺿ ﱠﻴﺔٍ ٬ ﻗ ﺪْ
ﺷ ﻮﱠﻩ ﻣﺒ ﺎﻫﺞ ﺍﻟﺤﻴ ﺎﺓِ ﻋﻨ ﺪ ﻛﺜﻴ ﺮٍ ﻣِﻨﱠ ﺎ ٬ ﻓﻌﺎﺷُ ﻮﺍ ﺣﻴ ﺎﺗﻬﻢ ﻫﻤﱠ ﺎ ﻭﻏﻤﱠ ﺎ ﻭﺟﻮﻋ ﺎً ﻭﺳ ﻬﺮﺍً
ﻭﺗﺒ ﺘﱡﻼً ٬ ﺑﻘ ﻮﻝُ ﺭﺳ ﻮﻟُﻨﺎ )) : r ﻟﻜﻨﱠ ﻲ ﺃﺻ ﻮﻡُ ﻭﺃُﻓﻄ ﺮُ ٬ ﻭﺃﻗ ﻮﻡُ ﻭﺃﻓﺘ ﺮُ ٬ ﻭﺃﺗ ﺰﻭﱠﺝُ
ﺳﻨﱠﺘﻲ ﻓﻠﻴﺲ ﻣﻨﻲ. (( ﺍﻟﻨﺴﺎء ٬ ﻭﺁﻛُﻞُ ﺍﻟﻠﺤﻢ ٬ ﻓﻤﻦ ﺭﻏﺐ ﻋﻦُ
ﻭﺇﻥْ ﺗﻌﺠ ﺐْ ٬ ﻓﻌﺠ ﺐٌ ﻣ ﺎ ﻓﻌﻠ ﻪُ ﺑﻌ ﺾُ ﺍﻟﻄﻮﺍﺋ ﻒِ ﺑﺄﻧﻔ ﺴﻬ ﻢْ ! ﻓﻬ ﺬﺍ ﻻ ﻳﺄﻛ ﻞُ
ﺍﻟﺮّﻃﺐ ٬ ﻭﺫﺍﻙ ﻻ ﻳﻀﺤﻚُ ٬ ﻭﺁﺧﺮُ ﻻ ﻳﺸﺮﺏُ ﺍﻟﻤﺎء ﺍﻟﺒﺎﺭﺩ ٬ ﻭﻛ ﺄﻧﻬﻢ ﻣ ﺎ ﻋﻠﻤُ ﻮﺍ ﺃﻥﱠ
ﻫﺬﺍ ﺗﻌﺬﻳﺐٌ ﻟﻠﻨﻔﺲِ ﻭﻃ ْﻤﺲٌ ﻹﺷﺮﺍﻗﻬﺎ ُ ﴿ ﻗﻞْ ﻣَﻦْ ﺣَ ﱠﺮﻡَ ﺯِﻳﻨَ ﺔَ ﺍﻟﻠّ ﻪِ ﺍﱠﻟﺘِ ﻲَ ﺃَﺧَْ ﺮﺝَِ ﻟﻌِﺒَ ﺎﺩِﻩِ
ﻭَﺍﻟْﻄﱠ ﱢﻴﺒَﺎﺕِ ﻣِﻦَ ﺍﻟﺮﱢﺯْﻕِ. ﴾
ﺇﻥﱠ ﺭﺳﻮﻟﻨﺎ r ﺃﻛ ﻞ ﺍﻟﻌ ﺴﻞ ﻭﻫ ﻮ ﺃﺯْﻫ ﺪُ ﺍﻟﻨ ﺎﺱِ ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﺍﷲُ ﺧﻠ ﻖ ﺍﻟﻌ ﺴﻞ
ﻟﻴُﺆﻛﻞ﴿ : ﻳَﺨْﺮُﺝُ ﻣِﻦ ﺑُﻄُﻮﻧِﻬَﺎ ﺷَﺮَﺍﺏٌ ﻣﱡﺨْ َﺘِﻠﻒٌَ ﺃ ْﻟﻮَﺍﻧُ ﻪُ ﻓِﻴ ﻪِ ﺷِ ﻔَﺎء ﻟِﻠﻨﱠ ﺎﺱِ . ﴾ ﻭﺗ ﺰﻭﱠﺝ
ﺍﻟﱠﺜﻴﱢﺒ ﺎﺕِ ﻭﺍﻷﺑﻜ ﺎﺭ ﴿ : ﻓَ ﺎﻧﻜِﺤُﻮﺍْ ﻣَ ﺎ ﻃَ ﺎﺏََ ﻟﻜُ ﻢ ﻣﱢ ﻦَ ﺍﻟﻨﱢ ﺴَﺎءَ ﻣﺜْﻨَ ﻰَ ﻭﺛُ ﻼَﺙَ ﻭَﺭُﺑَ ﺎﻉَ . ﴾
ﻭﻟ ﺒِﺲ ﺃﺟﻤ ﻞ ﺍﻟﺜﻴ ﺎﺏِ ﻓ ﻲ ﻣﻨﺎﺳ ﺒﺎﺕِ ﺍﻷﻋﻴ ﺎﺩِ ﻭﻏﻴﺮِﻫ ﺎ ﴿ : ﺧُ ﺬُﻭﺍْ ﺯِﻳﻨََ ﺘ ُﻜﻢْ ﻋِﻨ ﺪَ ﻛُ ﻞﱢ
ﻣَﺴْﺠِﺪٍ . ﴾ ﻓﻬﻮ r ﻳﺠﻤﻊُ ﺑﻴﻦ ﺣﻖﱢ ﺍﻟﺮﱡﻭﺡِ ﻭﺣ ﻖﱢ ﺍﻟﺠ ﺴﺪِ ٬ ﻭﺳ ﻌﺎﺩﺓِ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻵﺧ ﺮﺓِ٬
ﻷﻧﻪ ﺑُﻌﺚ ﺑﺪﻳﻦِ ﺍﻟﻔﻄﺮﺓِ ﺍﻟﺘﻲ ﻓﻄﺮَ ﺍﷲُ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻬﺎ.
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ﺃﺑﺸِﺮْ ﺑﺎﻟﻔَﺮَﺝ ﺍﻟﻘﺮﻳﺐِ
ﻳﻘ ﻮﻝُ ﺑﻌ ﺾُ ﻣ ﺆﻟﱢﻔﻲ ﻋ ﺼﺮﻧﺎ : ﺇﻥﱠ ﺍﻟ ﺸﺪﺍﺋﺪ – ﻣﻬﻤ ﺎ ﺗﻌﺎﻇﻤ ﺖْ ﻭﺍﻣﺘ ﺪﱠﺕْ . ﻻ
ﺗﺪﻭﻡُ ﻋﻠﻰ ﺃﺻﺤﺎﺑِﻬﺎ ٬ ﻭﻻ ﺗﺨﱠﻠﺪُ ﻋﻠﻰ ﻣ ﺼﺎﺑِﻬﺎ ٬ ﺑ ﻞ ﺇﻧﻬ ﺎ ﺃﻗ ﻮﻯ ﻣ ﺎ ﺗﻜ ﻮﻥُ ﺍﺷ ﺘﺪﺍﺩﺍً
ﻭﺍﻣﺘ ﺪﺍﺩﺍً ﻭﺍﺳ ﻮﺩﺍﺩﺍً ٬ ﺃﻗ ﺮﺏُ ﻣ ﺎ ﺗﻜ ﻮﻥُ ﺍﻧﻘ ﺸﺎﻋﺎً ﻭﺍﻧﻔﺮﺍﺟ ﺎً ﻭﺍﻧﺒﻼﺟ ﺎً ٬ ﻋ ﻦ ﻳُ ﺴْﺮٍ
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248
ﻭﻣ ﻼ ءﺓٍ ٬ﻭﻓ ﺮﺝٍ ﻭﻫﻨ ﺎءﺓٍ ٬ ﻭﺣﻴ ﺎﺓٍ ﺭﺧﻴﱠ ﺔٍ ﻣ ﺸﺮﻗﺔٍ ﻭﺿﱠ ﺎءﺓٍ ٬ ﻓﻴ ﺄﺗﻲ ﺍﻟﻌ ﻮﻥُ ﻣ ﻦ ﺍ ِ
ﷲ
ﺸﺪﱠﺓِ ﻭﺍﻻﻣﺘﺤ ﺎﻥِ ٬ ﻭﻫﻜ ﺬﺍ ﻧﻬﺎﻳ ﺔُ ﻛ ﻞﱢ ﻟﻴ ﻞٍ ﻏﺎﺳِ ﻖ ٬ ﻓﺠ ﺮٌ ﻭﺍﻹﺣ ﺴﺎﻥُ ﻋﻨ ﺪ ﺫﺭﻭﺓِ ﺍﻟ ﱢ
ﺻﺎﺩِﻕٌ.
ﺴﻴْﺮِ ﻣ ﻦْ ﻫ ﻮ ﻭﻳَﺤْﻤَ ﺪُ ﻏِ ﺐﱠ ﺍﻟ ﱠ ﻓﻤ ﺎ ﻫ ﻲ ﺇﻻ ﺳ ﺎﻋﺔٌ ﺛُ ﻢﱠ
***************** ﺳ ﺎﺋﺮُ
****************** ﺗﻨْﻘ ﻀﻲ
ﺃﻧﺖَ ﺃﺭْﻓَﻊُ ﻣِﻦَ ﺍﻷﺣﻘﺎﺩ
ﺴ ُﺪ ﺃﺳﻌﺪُ ﺍﻟﻨ ﺎﺱ ﺣ ﺎﻻً ﻭﺃﺷ ﺮﺣُﻬﻢ ﺻ ﺪْﺭﺍً ٬ ﻫ ﻮ ﺍﻟ ﺬﻱ ﻳﺮﻳ ﺪُ ﺍﻵﺧ ﺮﺓ ٬ ﻓ ﻼ ﻳﺤُ
ﻀِﻠﻪِ ٬ ﻭﺇﻧﻤ ﺎ ﻋﻨ ﺪﻩ ﺭﺳ ﺎﻟﺔٌ ﻣ ﻦ ﺍﻟﺨﻴ ﺮِ ﻭ ُﻣﺜُ ﻞٌ ﺳ ﺎﻣﻴﺔٌ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﷲُ ﻣﻦْ ﻓْ
ﻣﻦ ﺍﻟِﺒﺮﱢ ﻭﺍﻹﺣﺴﺎﻥِ ٬ ﻳﺮﻳﺪُ ﺇﻳﺼﺎﻝ ﻧﻔْﻌِﻪ ﺇﻟﻰ ﺍﻟﻨﺎﺱِ ٬ ﻓ ﺈﻥْ ﻟ ﻢ ﻳ ﺴﺘﻄﻊْ ٬ ﻛ ﻒﱠ ﻋ ﻨﻬﻢ
ﺨﻠُﻘ ﻪ ﺤﺮِ ﺍﻟﻌﻠ ﻢِ ﻭﺗﺮْﺟُﻤ ﺎﻥِ ﺍﻟﻘ ﺮﺁﻥِ ٬ ﻛﻴ ﻒ ﺍﺳ ﺘﻄﺎﻉ ﺑ ُ ﺃﺫﺍﻩ . ﻭﺍﻧﻈﺮْ ﺇﻟﻰ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﺑ ْ
ﻋﺔِ ٬ ﺃﻥْ ﻳﺤ ﻮﱢﻝ ﺃﻋ ﺪﺍءﻩُ ﻣ ﻦْ ﺑﻨ ﻲ ﺃُﻣﻴﱠ ﺔَ ﻭﺑﻨ ﻲ ﺍﻟﺠ ﻢﱢ ﻭﺳ ﺨﺎﻭﺓِ ﻧﻔ ﺴِﻪ ﻣ ﺴﺎﺭﺍﺗِﻪ ﺍﻟ ﺸﺮ ّ
ﻣﺮﻭﺍﻥ ﻭﻣﻦْ ﺷﺎﻳﻌﻬﻢ ﺇﻟ ﻰ ﺃﺻ ﺪﻗﺎء ٬ ﻓ ﺎﻧﺘﻔﻊ ﺍﻟﻨ ﺎﺱُ ﺑﻌﻠْﻤِ ﻪ ﻭﻓﻬْﻤ ﻪ ٬ ﻓﻤ ﻸ ﺍ ﻟﻤﺠ ﺎﻣﻊ
ﻓِﻘﻬﺎً ﻭﺫﻛﺮﺍً ﻭﺗﻔﺴﻴﺮﺍً ﻭﺧﻴْﺮﺍً . ﻟﻘﺪ ﻧﺴﻲ ﺍﺑﻦُ ﻋﺒﺎﺱٍ ﺃﻳﺎﻡ ﺍﻟﺠﻤَﻞِ ﻭﺻِﻔﱢﻴﻦ ٬ ﻭﻣ ﺎ ﻗﺒﻠﻬ ﺎ
ﻭﻣ ﺎ ﺑﻌ ﺪﻫﺎ ٬ ﻭﺍﻧﻄﻠ ﻖ ﻳﺒﻨ ﻲ ﻭﻳُ ﺼﻠﺢُ ٬ ﻭﻳﺮﺗُ ﻖُ ﺍﻟﻔﺘْ ﻖَ ٬ ﻭﻳ ﺴﻤﺢُ ﺍﻟﺠ ﺮﺍﺡ ٬ ﻓﺄﺣﺒﱠ ﻪُ
ﺍﻟﺠﻤﻴﻊُ ٬ ﻭﺃﺻﺒﺢ – ﺑﺤﻖﱟ ﺣﺒْ ﺮَ ﺍﻷﻣ ﺔِ ﺍﻟﻤﺤﻤﺪﻳ ﺔِ . ﻭﻫ ﺬﺍ ﺍﺑ ﻦُ ﺍﻟﺰﺑﻴ ﺮِ – ﺭﺿ ﻲ ﺍﷲُ
ﻋﻨ ﻪ ٬ ﻭﻫ ﻮ ﻣ ﻦْ ﻫ ﻮ ﻓ ﻲ ﻛ ﺮﻡِ ﺃﺻِ ﻠﻪِ ﻭﺷ ﻬﺎﻣِﺘﻪ ﻭﻋﺒﺎﺩﺗِ ﻪ ﻭﺳ ﻤﻮﱢ ﻗ ﺪﺭِﻩ ٬ ﻓ ﻀﱠﻞ
ﺍﻟﻤُﻮﺟَﻬﺔَ ﻣﺠﺘﻬﺪﺍً ﻓﻲ ﺫﻟﻚ ٬ ﻓﻜﺎﻥ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞِ ﺃﻥ ﺷُﻐِﻞَ ﻋﻦ ﺍﻟﺮﱢﻭﺍﻳﺔِ ٬ ﻭﺧﺴِﺮ ﺟﻤْﻌ ﺎً
ﻛﺜﻴﺮﺍً ﻣ ﻦ ﺍﻟﻤ ﺴﻠﻤﻴﻦ ٬ ﺛ ﻢﱠ ﺣ ﺼﻠﺖِ ﺍﻟﻮﺍﻗﻌ ﺔُ ﻓ ﻀُﺮِﺑﺖِ ﺍﻟﻜﻌﺒ ﺔُ ﻷﺟ ﻞ ﻣُﺠﺎ َﻭ َﺭﺗِ ﻪ ﻓ ﻲ
ﺍﻟﺤ ﺮﻡِ ٬ ﻭ ُﺫﺑِ ﺢ ﻛﺜﻴ ﺮُ ﻣ ﻦ ﺍﻟﻨ ﺎﺱِ ٬ ﻭ ُﻗﺘِ ﻞ ﻫ ﻮ ﺛ ﻢﱠ ﺻُ ﻠِﺐ َ ﴿ ﻭﻛَ ﺎﻥَ ﺃَﻣْ ﺮُ ﺍﻟﻠﱠ ﻪِ ﻗَ ﺪَﺭﺍً
ﱠﻣﻘْﺪُﻭﺭﺍً . ﴾ ﻭﻟﻴﺲ ﻫﺬﺍ ﺗﻨﻘﱡﺼﺎً ﻟﻠﻘﻮﻡِ ٬ ﻭﻻ ﺗﻄﺎﻭُﻻً ﻋﻠﻰ ﻣﻜﺎﻧﺘِﻬﻢ ٬ ﻭﺇﻧﻤﺎ ﻫﻲ ﺩﺭﺍﺳ ﺔٌ
ﺗﺎﺭﻳﺨﻴﱠﺔ ﺗﺠﻤﻊُ ﺍﻟ ِﻌﺒَ ﺮَ ﻭﺍﻟﻌِﻈ ﺎﺕِ . ﺇﻥﱠ ﺍﻟﺮﱢﻓ ﻖ ﻭﺍﻟﻠﱢ ﻴﻦ ﻭﺍﻟ ﺼﱠﻔﺢ ﻭﺍﻟﻌﻔْ ﻮ ٬ ﺻ ﻔﺎﺕٌ ﻻ
ﻳﺠﻤﻌُﻬ ﺎ ﺇﻻﱠ ﺍﻟ ِﻘﻠﱠ ﺔُ ﺍﻟﻘﻠﻴﻠ ﺔُ ﻣ ﻦ ﺍﻟﺒ ﺸﺮِ ٬ ﻷﻧﻬ ﺎ ﺗُﻜﻠﱢ ﻒُ ﺍﻹﻧ ﺴﺎﻥ ﻫ ﻀْﻢ ﻧﻔْ ﺴِﻪ ٬ ﻭﻛ ﺒْﺢ
ﻃﻤﻮﺣِﻪ ٬ ﻭﺇﻟﺠﺎﻡ ﺍﻧﺪﻓﺎﻋِﻪ ﻭﺗﻄﻠّﻌِﻪ.
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ﻭﻗﻔــــﺔ
» ﻗﻮﻟﻪُ )) : r ﺗﻌ ﱠﺮﻑْ ﺇﻟﻰ ﺍﷲِ ﻓﻲ ﺍﻟﺮﺧﺎءِ ٬ ﻳﻌﺮﻓ ﻚ ﻓ ﻲ ﺍﻟ ﺸﱢﺪﱠﺓ (( ﻳﻌﻨ ﻰ ﺃ ﱠ
ﻥ
ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﺍﺗﱠﻘﻰ ﺍﷲ ﻭﺣﻔ ﻆ ﺣ ﺪﻭﺩﻩُ ٬ ﻭﺭﺍﻋ ﻰ ﺣﻘﻮﻗ ﻪُ ﻓ ﻲ ﺣ ﺎﻝِ ﺭﺧﺎﺋِ ﻪ ٬ ﻓﻘ ﺪ ﺗﻌ ﺮﱠﻑ
ﺸﺪﱠﺓِ
ﺑ ﺬﻟﻚ ﺇﻟ ﻰ ﺍﷲِ ٬ ﻭﺻ ﺎﺭ ﺑﻴﻨ ﻪ ﻭﺑ ﻴﻦ ﺭﺑﱢ ﻪ ﻣﻌﺮﻓ ﺔٌ ﺧﺎﺻﱠ ﺔٌ ٬ ﻓﻤﻌﺮﻓ ﻪُ ﺭﺑﱡ ﻪ ﻓ ﻲ ﺍﻟ ﱢ
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249
ﻭﺭﻋﻰ ﻟﻪ ﺗﻌﺮﱡﻓﻪُ ﺇﻟﻴﻪ ﻓﻲ ﺍﻟﺮﺧﺎءِ ٬ ﻓﻨﺠﱠﺎﻩُ ﻣﻦ ﺍﻟﺸﺪﺍﺋﺪِ ﺑﻬﺬِﻩ ﺍﻟﻤﻌﺮﻓﺔ ٬ ﻭﻫﺬﻩ ﻣﻌﺮِﻓ ﺔ
ﺻﺔٌ ٬ ﺗﻘﺘﻀﻲ ﻗُﺮﺏ ﺍﻟﻌﺒﺪِ ﻣﻦ ﺭﱢﺑﻪْ ﻭﻣ ﺤﺒﱠﺘﻪ ﻟﻪ ﻭﺇﺟﺎﺑﺘﻪُ ﻟﺪﻋﺎﺋِﻪ. « ﺧﺎ ﱠ
» ﺍﻟ ﺼﺒﺮُ ﺇﺫﺍ ﻗ ﺎﻡ ﺑ ﻪ ﺍﻟﻌﺒ ﺪ ﻛﻤ ﺎ ﻳﻨﺒﻐ ﻲ ٬ ﺍﻧﻘﻠﺒ ﺖْ ﺍﻟﻤِﺤﻨ ﺔُ ﻓ ﻲ ﺣﻘﱢ ﻪ ﻣِﻨْﺤ ﺔً٬
ﻭﺍﺳﺘﺤﺎﻟﺖِ ﺍﻟﺒﻠﻴﱠﺔ ﻋﻄﻴﱠ ﺔ ٬ ﻭﺻ ﺎﺭ ﺍﻟﻤﻜ ﺮﻭﻩُ ﻣﺤﺒﻮﺑ ﺎً ٬ ﻓ ﺈﻥﱠ ﺍﷲ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻟ ﻢ
ﻳﺒْﺘﻠِ ﻪِ ﻋﻄﻴﱠ ﺔ ٬ ﻭﺻ ﺎﺭ ﺍﻟﻤﻜ ﺮﻭﻩُ ﻣﺤﺒﻮﺑ ﺎً ٬ ﻓ ﺈﻥﱠ ﺍﷲ ﺗﻌ ﺎﻟﻰ ﻋﻠ ﻰ ﺍﻟﻌﺒ ﺪِ ﻋ ﺒﻮﺩﻳﱠ ﺔً ﻓ ﻲ
ﺍﻟﻀﱠﺮﺍءِ ٬ ﻛﻤﺎ ﻟﻪ ﻋﺒﻮﺩﱠﻳﺔٌ ﻓﻲ ﺍﻟﺴﱠﺮﱠﺍءِ ٬ ﻭﻟ ﻪ ﻋﺒﻮﺩﻳﱠ ﺔٌ ﻋﻠﻴ ﻪ ﻓﻴﻤ ﺎ ﻳﺤﺒﱡﻮﻧ ﻪ ٬ ﻭﺍﻟ ﺸﺄﻥُ
ﻓ ﻲ ﺇﻋﻄ ﺎءِ ﺍﻟﻌﺒﻮﺩﻳﱠ ﺔِ ﻓ ﻲ ﺍﻟﻤﻜ ﺎﺭِﻩِ ٬ ﻓﻔﻴ ﻪ ﺗﻔ ﺎﻭﺕُ ﻣﺮﺍﺗ ﺐِ ﺍﻟﻌﺒ ﺎﺩِ ٬ ﻭﺑﺤ ﺴﺒِﻪ ﻛﺎﻧ ﺖْ
ﻣﻨﺎﺯﻟُﻬﻢ ﻋﻨﺪ ﺍﷲِ ﺗﻌﺎﻟﻰ. «
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ﺍﻟﻌِ ﻠْﻢُ ﻣِﻔﺘﺎﺡُ ﺍﻟﻴُﺴْﺮِ
ﺍﻟ ِﻌﻠْﻢُ ﻭﺍﻟﻴُ ﺴْﺮُ ﻗﺮﻳﻨ ﺎﻥ ﻭﺃﺧ ﻮﺍﻥِ ﺷ ﻘﻴﻘﺎﻥِ ٬ﻭﻟ ﻚ ﺃﻥْ ﺗﻨﻈ ﺮ ﻓ ﻲ ﺑﺤ ﻮﺭِ ﺍﻟ ﺸﺮﻳﻌ ِﺔ
ﻣﻦ ﺍﻟﻌﻠﻤﺎءِ ﺍﻟﺮﺍﺳﺨﻴﻦ ٬ ﻣﺎ ﺃﻳْﺴﺮَ ﺣﻴﺎﺗﻬُﻢ ٬ ﻭﻣﺎ ﺃﺳْ ﻬﻞ ﺍﻟﺘﱠﻌﺎﻣُ ﻞ ﻣﻌﻬ ﻢ ! ﺇﻧﻬ ﻢ ﻓﻬﻤ ﻮﺍ
ﺍﻟﻤﻘﺼﺪ ٬ ﻭﻭﻗﻌُﻮﺍ ﻋﻠﻰ ﺍﻟﻤﻄﻠﻮﺏ ٬ ﻭﻏﺎﺻُﻮﺍ ﻓﻲ ﺍﻷﻋﻤﺎﻕِ ٬ ﺑﻴﻨﻤﺎ ﺗﺠﺪُ ﻣِ ﻦْ ﺃﻋْ ﺴﺮِ
ﺍ ﻟﻨﺎﺱِ ٬ ﻭﺃﺻﻌﺒِﻬﻢ ﻣﺮﺍﺳﺎً ٬ ﻭﺃﺷﻘﱢﻬﻢ ﻃﺮﻳﻘﺔً ﺍﻟ ﱡﺰﻫﱠﺎﺩُ ﺍﻟ ﺬﻳﻦ ﻗ ﻞﱠ ﻧ ﺼﻴﺒُﻬﻢ ﻣ ﻦ ﺍﻟ ِﻌﻠْ ﻢِ٬
ﻋﺮَﻓُﻮﻫ ﺎ ٬ ﻭﻣ ﺎ ﻛﺎﻧ ﺖْ ﻣ ﺼﻴﺒﺔُ ﻷﻧﻬ ﻢ ﺳ ﻤﻌُﻮﺍ ﺟُﻤ ﻼً ﻣ ﺎ ﻓﻬﻤﻮﻫ ﺎ ٬ ﻭﻣ ﺴﺎﺋﻞ ﻣ ﺎَ
ﺍﻟﺨﻮﺍﺭﺝ ﺇﻻﱠ ﻣﻦْ ﻗﱠﻠﺔِ ﻋﻠْﻤِﻬِﻢْ ﻭﺿﺤﺎﻟﺔِ ﻓﻬْﻤِﻬﻢ ؛ ﻷﻧﻬﻢْ ﻟ ﻢ ﻳﻘﻌُ ﻮﺍ ﻋﻠ ﻰ ﺍﻟﺤﻘ ﺎﺋﻖِ ٬ ﻭﻟ ﻢ
ﻳﻬﺘﺪُﻭﺍ ﺇﻟ ﻰ ﺍ ﻟﻤﻘﺎﺻﺪِ ٬ ﻓﺤﺎﻓﻈُﻮﺍ ﻋﻠﻰ ﺍﻟﻨﱡﺘ ﻒِ ٬ﻭﺿ ﻴﱠﻌُﻮﺍ ﺍﻟﻤﻄﺎﻟ ﺐ ﺍﻟﻌﺎﻟﻴ ﺔ ٬ ﻭﻭﻗﻌُ ﻮﺍ
ﻓﻲ ﺃﻣﺮٍ ﻣﺮﻳﺞٍ.
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ﻣﺎ ﻫﻜﺬﺍ ﺗُﻮﺭﺩُ ﺍﻹِﺑِﻞ
ﻃﺎﻟﻌﺖُ ﻛﺘﺎﺑﻴﻦِ ﺷﻬﻴﺮﻳﻦِ ٬ ﻻ ﺃﺭﻯ ﺇﻻﱠ ﺃﻥﱠ ﻓﻴﻬﻤﺎ ﺳﻄﻮﺓً ﻋﺎﺭﻣﺔً ﻋﻠ ﻰ ﺍﻟ ﺴﻌﺎﺩﺓِ
ﻭﺍﻟﻴُﺴْﺮِ ﺍﻟﻠﺬ ْﻳﻦِ ﺃﺗﻰ ﺑﻬﻤﺎ ﺍﻟﺸ ﺎﺭﻉُ ﺍﻟﺤﻜﻴﻢُ.
ﻓﻜﺘﺎﺏُ » ﺇﺣﻴﺎء ﻋِﻠﻮﻡ ﺍﻟﺪﻳﻦِ « ﻟﻠﻐﺰﺍﻟﻲﱢ ٬ ﺩﻋﻮﺓٌ ﺻ ﺎﺭﺧﺔٌ ﻟﻠﺘﺠﻮﻳ ﻊِ ﻭﺍﻟﻌُ ﺮْﻳﺶ
) ﻭﺍﻟﺒﻬﺬﻟﺔ ٬ ( ﻭﺍﻵﺻﺎﻝِ ﻭﺍﻷﻏ ﻼﻝِ ﺍﻟﺘ ﻲِ ﺃﺗ ﻰ ﺭﺳ ﻮﻟُﻨﺎ r ﻟﻮﺿْ ﻌِﻬﺎ ﻋ ﻦِ ﺍﻟﻌ ﺎﻟﻤﻴﻦ.
ﺴ ُﺒﻊُ ٬ ﻭﻏﺎﻟﺒُﻬ ﺎ ﺿ ﻌﻴﻔﺔٌ
ﻓﻬﻮ ﻳﺠﻤﻊُ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚِ ٬ ﺍﻟﻤﺘﺮﺩﱢﻳﺔ ﻭﺍﻟﻨﻄِﻴﺤﺔ ﻭﻣﺎ ﺃﻛ ﻞ ﺍﻟ ﱠ
ﺃﻭ ﻣﻮﺿﻮ ﻋﺔٌ ٬ ﺛﻢ ﻳﺒﻨﻲ ﻋﻠﻴﻬﺎ ﺃُﺻُﻮﻻً ﻳﻈﻨﱡﻬﺎ ﻣﻦْ ﺃﻋﻈﻢِ ﻣﺎ ﻳُﻮﺻﱢﻞُ ﺍﻟﻌﺒﺪُ ﺇﻟﻰ ﺭﺑﱢﻪ.
ﻭﻗﺎﺭﻧﺖُ ﺑﻴﻦ ﺇﺣﻴﺎءِ ﻋﻠ ﻮﻡِ ﺍﻟ ﺪﻳﻦ ﻭﺑ ﻴﻦِ ﺍﻟ ﺼﺤﻴﺤﻴﻦ ﻟﻠﺒﺨ ﺎﺭﻱ ﻭﻣ ﺴﻠﻢ ٬ ﻓﺒ ﺎﻥ
ﺴﺮُ ﻭﺳﻤﺎﺣﺔٌ ﻭﺳﻬﻮﻟﺔٌ٬ ﺍﻟﺒﻮﻥُ ﻭﻇﻬﺮ ﺍﻟﻔﺮْﻕُ ٬ ﻓﺬﺍﻙ ﻋَﻨَﺖٌ ﻭﻣﺸ ﱠﻘﺔٌ ﻭﺗﻜﻠﱡﻒٌ ٬ ﻭﻫﺬﻩ ﻳُ ْ
ﻓﺄﺩﺭﻛﺖُ ﻗﻮﻝ ﺍﻟﺒﺮﻱَ ﴿ :
ﻭﻧُﻴَ ﺴﱢﺮُﻙَِ ﻟ ْﻠﻴُﺴْﺮَﻯ. ﴾
ﻻ ﲢﺰﻥ
250
ﻭﺍﻟﻜﺘﺎﺏُ ﺍﻟﺜ ﺎﻧﻲ » : ﻗُ ﻮﺕُ ﺍﻟﻘﻠ ﻮﺏِ « ﻷﺑ ﻲ ﻃﺎﻟ ﺐ ﺍﻟﻤﻜﱠ ﻲﱠ ٬ ﻭﻫ ﻮ ﻃﻠ ﺐٌُ ﻣﻠِ ﱞ
ﺢ
ﻣﻨ ﻪ ﻟﺘ ﺮْﻙِ ﺍﻟﺤﻴ ﺎﺓ ﺍﻟ ﺪﻧﻴﺎ ﻭﺍﻻﻧ ﺰﻭﺍء ﻋﻨﻬ ﺎ ٬ ﻭﺗﻌﻄﻴ ﻞ ﺍﻟ ﺴﱠﻌْﻲِ ﻭﺍﻟﻜ ﺴْﺐِ ٬ ﻭﻫﺠْ ﺮِ
ﺸﺪﱠﺓ.
ﻀﻨْﻚِ ﻭﺍﻟﻀﱠﻨﻰ ﻭﺍﻟ ﱢ ﺍﻟﻄﱠﻴﱠﺒﺎﺕِ ٬ ﻭﺍﻟﺘﱠﺴﺎﺑُﻖِ ﻓﻲ ﻃﺮﻕِ ﺍﻟ َ
ﺨﺒْ ﺮَ ٬ ﻟﻜ ﻦْ ﻭﺍﻟﻤﺆﻟﱢﻔ ﺎﻥ : ﺃﺑ ﻮ ﺣﺎﻣ ﺪٍ ﺍﻟﻐﺰﺍﻟ ﻲﱡ ٬ ﻭﺃﺑ ﻮ ﻃﺎﻟ ﺐٍ ﺍﻟﻤﻜ ﻲﱡ ٬ ﺃﺭﺍﺩﺍ ﺍﻟ َ
ﺨﻠَ ﻞُ ٬ ﻭﻻﺑُ ﺪﱠ ﻟﻠ ﺪﻟﻴﻞ ﺴّﻨﺔِ ﻭﺍﻟﺤﺪﻳﺚُِ ﻣﺰْﺟﺎﺓً ٬ ﻓﻤﻦْ ﻫﻨﺎ ﻭﻗﻊ ﺍﻟ َ ﻛﺎﻧﺖ ﺑﻀﺎﻋﺘُﻬﻤﺎ ﻓﻲ ﺍﻟ ﱡ
ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻫﺮﺍً ﻓﻲ ﺍﻟﻄﺮﻳ ﻖ ﺧِﺮﱢﻳﺘ ﺎً ﻓ ﻲ ﻣﻌﺮﻓ ﺔ ﺍﻟﻤ ﺴﺎﻟﻚِ َ ﴿ ﻭﻟَ ـﻜِﻦ ﻛُﻮﻧُ ﻮﺍَْ ﺭﺑﱠ ﺎ ِﻧﻴﱢﻴﻦَ
ﺑِﻤَﺎ ﻛُﻨﺘُﻢُْ ﺗ َﻌﻠﱢﻤُﻮﻥَ ﺍ ْﻟ ِﻜﺘَﺎﺏَ ﻭَﺑِﻤَﺎ ﻛُﻨﺘُﻢْ ﺗَﺪْﺭُﺳُﻮﻥَ. ﴾
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ﺃﺷْﺮَﺡُ ﺍﻟﻨﺎﺱِ ﺻﺪﺭﺍً
ﺍﻟ ﺼّﻔﺔُ ﺍﻟﺒ ﺎﺭﺯﺓُ ﻓ ﻲ ﻣُ َﻌﻠﱢ ﻢِ ﺍﻟﺨﻴ ﺮِ : r ﺍﻧ ﺸﺮﺍﺡُ ﺍﻟ ﺼﺪﺭِ ﻭﺍﻟﺮﱢﺿ ﺎ ﻭﺍﻟﺘﱠﻔ ﺎﺅﻝُ٬
ﺸﺮٌ ٬ ﻳﻨﻬﻰ ﻋ ﻦ ﺍﻟﻤ ﺸ ﱠﻘﺔِ ﻭﺍﻟﺘﻨﻔﻴ ﺮ ٬ﻭﻻ ﻳﻌ ﺮﻑُ ﺍﻟ ﻴ ﺄﺱ ﻭﺍﻹﺣﺒ ﺎﻁ ٬ ﻓﺎﻟﺒ ﺴﻤﺔُ ﻓﻬﻮ ﻣﺒ ﱢ
ﻋﻠﻰ ﻣُﺤﻴﱠﺎﻩ ٬ ﻭﺍﻟﺮﱢﺿ ﺎ ﻓ ﻲ ﺧﻠ ﺪِﻩ ٬ ﻭﺍﻟﻴُ ﺴْﺮُ ﻓ ﻲ ﺷ ﺮﻳﻌﺘِﻪ ٬ ﻭﺍﻟﻮﺳ ﻄﱠﻴﺔُ ﻓ ﻲ ﺳُ ﱠﻨﺘِﻪ٬
ﻭﺍﻟﺴﻌﺎﺩﺓُ ﻓﻲِ ﻣﻠﱠﺘﻪ . ﺇﻥﱠ ﺟُﻞﱠ ﻣﻬﻤﱠﺘِﻪِ ﺃﻥ ﻳﻀﻊ ﻋ ﻨﻬﻢ ﺇﺻْ ﺮﻫﻢ ﻭﺍﻷﻏ ﻼﻝ ﺍﻟﺘ ﻲ ﻛﺎﻧ ﺖْ
ﻋﻠﻴﻬﻢ.
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ﺭﻭﻳﺪﺍً .. ﺭﻭﻳﺪﺍً
ﺇﻥّ ﻣﻦ ﺇﺿﻔﺎء ﺍﻟﺴﻌﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻤُﺨﺎﻃﺒﻴﻦ ﺑﻜﻠﻤﺔ ﺍﻟﻮﻋﻲ ٬ ﺍﻟﺘﱠﺪﺭﱡﺝُ ﻓﻲ ﺍﻟﻤ ﺴﺎﺋ ِ
ﻞ
ﺳﻠَﻪ ﺇﻟﻰ ﺍﻟﻴﻤﻦِ: ٬ﺍﻷﻫﻢﱡ ٬ ﻳﺼﺪﱢﻕُ ﻫﺬﺍ ﻭﺻﻴﺘُﻪ r ﻟﻤﻌﺎﺫٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﻟﻤﱠﺎ ﺃﺭْ َ
)) ﻓﻠ ﻴ ُﻜﻦْ ﺃﻭﱠﻝ ﻣ ﺎ ﺗ ﺪﻋﻮﻫﻢْ ﺇﻟﻴ ﻪ ٬ ﺃﻥْ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲ ﻭﺃﻧ ﻲ ﺭﺳ ﻮﻝُ ﺍﷲِ(( .....
ﺍﻟﺤﺪﻳﺚ . ﺇﺫﻥ ﻓﻲ ﺍﻟﻤﺴﺄﻟﺔ ﺃﻭﻝٌ ﻭﺛﺎﻥٍ ﻭﺛﺎﻟﺚٌ ٬ ﻓﻠﻤ ﺎﺫﺍ ﻧُﻘﺤ ﻢُ ﺍﻟﻤ ﺴﺎﺋﻞ ﻋﻠ ﻰ ﺍﻟﻤ ﺴﺎﺋﻞ
ﺇﻗﺤﺎﻣ ﺎً ٬ ﻭﻟﻤ ﺎﺫﺍ ﻧﻄﺮﺣُﻬ ﺎ ﺟﻤﻠ ﺔً ﻭﺍﺣ ﺪﺓً ؟ ﴿ ! ﻭَﻗَ ﺎﻝَ ﺍﻟﱠ ﺬِﻳﻦََ ﻛﻔَ ﺮُﻭﺍَ ﻟ ْﻮﻟَ ﺎ ﻧُ ﺰﱢﻝََ
ﻋَﻠﻴْ ﻪِ
ﺍﻟْﻘُﺮْﺁﻥُ ﺟُ ْﻤﻠَﺔً ﻭَﺍﺣِﺪَﺓً ﻛَ َﺬِﻟﻚَِ ﻟﻨُ َﺜﺒﱢﺖَ ﺑِﻪُِ ﻓﺆَﺍ َﺩﻙَ ﻭَ َﺭﺗﱠ ْﻠﻨَﺎﻩُ ﺗَ ْﺮﺗِﻴﻼً. ﴾
ﺇﻥﱠ ﻣ ﻦ ﺳ ﻌﺎﺩﺓِ ﺍﻟﻤ ﺴﻠﻤﻴﻦ ﺑﺈﺳ ﻼﻣِﻬﻢ ﺃﻥْ ﻳ ﺸﻌُﺮﻭﺍ ﺑﺎﻻﺭﺗﻴ ﺎﺡ ﻣ ﻦْ ﺗﻌﺎﻟﻴﻤِ ﻪ
ﻭﺑﺎﻟﻴُ ﺴﺮ ﻓ ﻲ ﺗﻠﻘﱢ ﻲ ﺃﻭﺍﻣ ﺮﻩ ﻭﻧﻮﺍﻫﻴ ﻪ ؛ ﻷﻧ ﻪ ﺃﺗ ﻰ ﺃﺻ ﻼً ﻹﻧﻘ ﺎﺫﻫﻢ ﻣ ﻦ ﺍﻻﺿ ﻄﺮﺍﺏِ
ﺍﻟﻨﻔﺴﻲﱢ ﻭﺍﻟﺘﱠﺸﺮﱡﺭﺩِ ﺍﻟﺬﱢﻫﻨﻲﱢ ﻭﺍﻟﺘﱠﻔﻠﱡﺖِ ﺍﻻﺟﺘﻤﺎﻋﻲ.
» ﺍﻟﺘﻜﻠﻴﻒُ ﻟﻢ ﻳﺄﺕِ ﻓﻲ ﺍﻟﺸﺮﻉِ ﺇﻻ ﻣﻨﻔﻴّﺎً ﴿ ﻻَُ ﻳ َﻜﻠﱢ ﻒُ ﺍﻟﻠّ ﻪَُ ﻧﻔْ ﺴﺎً ﺇِﻻﱠ ﻭُﺳْ ﻌَﻬَﺎ٬ ﴾
ﻷﻥﱠ ﺍﻟﺘﻜﻠﻴﻒ ﻣﺸﻘﱠﺔٌ ٬ ﻭﺍﻟﺪﻳﻦُ ﻟﻢ ﻳﺄﺕِ ﺑﺎﻟﻤﺸ ﱠﻘﺔِ ٬ ﻭﺇﻧﻤﺎ ﺃﺗﻲ ﻹﺯﺍﻟﺘِﻬﺎ. «
ﻻ ﲢﺰﻥ
251
ﺇﻥﱠ ﺍﻟﺼﺤﺎﺑﻲﱠ ﻛﺎﻥ ﻳﻄﻠﺐُ ﻣﻦ ﺍﻟﺮﺳﻮﻝِ r ﻭﺻﻴﺘﻪُ ٬ ﻓﻴُﺨﺒﺮُﻩ ﺑﺤﺪﻳﺚٍ ﻣﺨﺘَ ﺼَ ٍﺮ
ﺍﻟﺤﺎﺿﺮُ ﻭﺍﻟﺒﺎﺩﻱ ٬ ﻓﺈﺫﺍ ﺍﻟﻮﺍﻗﻌﻴﺔُ ﻭﻣﺮﺍﻋﺎﺓُ ﺍﻟﺤ ﺎﻝِ ﻭﺍﻟﻴُ ﺴْﺮُ ﻫ ﻲ ﺍﻟ ﺴﻤﺔُ ﺍﻟﺒ ﺎﺭﺯﺓُ ﻓ ﻲ
ﺗﻠﻚ ﺍﻟﻨﺼﺎﺋﺢِ ﺍﻟﻐﺎﻟﻴﺔِ.
ﺇﻧﻨ ﺎ ﻧﺨﻄ ﺊُ ﻳ ﻮﻡ ﻧ ﺴْ ُﺮﺩُ ﻋﻠ ﻰ ﺍﻟﻤ ﺴﺘﻤﻌﻴﻦ ﻛ ﻞﱠ ﻣ ﺎ ﻓ ﻲ ﺟﻌْﺒﺘِﻨ ﺎ ﻣ ﻦْ ﻭﺻ ﺎﻳﺎ
ﻭﻧ ﺼﺎﺋﺢ ٬ ﻭﺗﻌ ﺎﻟﻴﻢ ﻭﺳُ ﻨﻦٍ ﻭﺁﺩﺍﺏ ٬ﻓ ﻲ ﻣﻘ ﺎﻡٍ ﻭﺍﺣ ﺪٍ ﴿ ﻭَﻗُﺮْﺁﻧ ﺎً ﻓَﺮَ ْﻗﻨَ ﺎﻩُ ﻟِﺘَﻘْ ﺮَﺃَﻩَُ
ﻋﻠَ ﻰ
ﺰ ْﻟﻨَﺎﻩُ ﺗَﻨﺰِﻳﻼً. ﴾
ﺍﻟﻨﱠﺎﺱِ ﻋَﻠَﻰ ﻣُﻜْﺚٍ ﻭَﻧَ ﱠ
ﻣ ﺎ ﻫﻜ ﺬﺍ ﺗُ ﻮﺭﺩُ ﻳ ﺎ ﺳ ﻌْ ُﺪ ﺃ ْﻭ َﺭﺩَﻫ ﺎ ﺳ ﻌْﺪٌ ﻭﺳ ﻌﺪٌ
ﺍﻹﺑِ ﻞْ
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ﻛﻴﻒ ﺗﺸﻜُﺮُ ﻋﻠﻰ ﺍﻟﻜﺜﻴ ِﺮ
ﻭﻗﺪ ﻗﺼﱠﺮﺕ ﻓﻲ ﺷُﻜْﺮِ ﺍﻟﻘﻠﻴﻞِ
ﺇﻥﱠ ﻣ ﻦْ ﻻ ﻳﺤﻤ ﺪُ ﺍﷲ ﻋﻠ ﻰ ﺍﻟﻤ ﺎءِ ﺍﻟﺒ ﺎﺭﺩِ ﺍﻟﻌ ﺬْﺏِ ﺍﻟ ﺰﱡﻻﻝِ ٬ ﻻ ﻳﺤﻤ ﺪُﻩ ﻋﻠ ﻰ
ﺍﻟﻘﺼﻮﺭِ ﺍﻟﻔﺨﻤﺔِ ٬ ﻭﺍﻟﻤﺮﺍ ﻛﺐِ ﺍﻟﻔﺎﺭِﻫﺔِ ٬ ﻭﺍﻟﺒﺴﺎﺗﻴﻦِ ﺍﻟﻐﻨﱠﺎءِ.
ﻭﺇﻥّ ﻣﻦْ ﻻ ﻳ ﺸ ُﻜﺮُ ﺍﷲ ﻋﻠ ﻰ ﺍﻟﺨﺒ ﺰِ ﺍﻟ ﺪﺍﻓﺊِ ٬ ﻻ ﻳ ﺸﻜﺮﻩُ ﻋﻠ ﻰ ﺍﻟﻤﻮﺍﺋ ﺪِ ﺍﻟ ﺸﱠﻬﱠﻴﺔِ
ﻭﺍﻟﻮﺟﺒﺎﺕِ ﺍﻟﻠﱠﺬﻳﺬﺓِ ٬ ﻷﻥﱠ ﺍﻟﻜﻨُ ﻮﺩ ﺍﻟﺠﺤُ ﻮﺩ ﻳ ﺮﻯ ﺍﻟﻘﻠﻴ ﻞ ﻭﺍﻟﻜﺜﻴ ﺮ ﺳ ﻮﺍءً ٬ ﻭﻛﺜﻴ ﺮٌ ﻣ ﻦْ
ﻫﺆﻻء ﺃﻋﻄﻰ ﺭﺑﱠﻪ ﺍﻟﻤﻮﺍﺛﻴﻖ ﺍﻟﺼﺎﺭﻣﺔ ٬ ﻋﻠ ﻰ ﺃﻧ ﻪ ﻣﺘ ﻰ ﺃﻧﻌ ﻢ ﻋﻠﻴ ﻪ ﻭﺣﺒ ﺎﻩُ ﻭﺃﻏ ﺪﻕ
ﻀﻠِﻪِ ﻋﻠﻴﻪ ﻓﺴﻮﻑ ﻳﺸ ُﻜﺮُ ﻭﻳُﻨﻔﻖُ ﻭﻳﺘﺼﺪﱠﻕُ ﴿ ﻭَ ِﻣ ْﻨﻬُﻢ ﱠﻣﻦْ ﻋَﺎﻫَﺪَ ﺍﻟﻠّ ﻪَ ﻟَِ ﺌﻦْ ﺁﺗَﺎﻧَ ﺎ ﻣِ ﻦ ﻓَْ
ﺨﻠُ ﻮﺍْ ﺑِ ﻪِ ﻭَ َﺗ َﻮﻟﱠ ﻮﺍْ
ﻀﻠِﻪِ ﺑَ ِ
َ ﻟ َﻨﺼﱠﺪﱠ َﻗﻦﱠَ ﻭﻟَ َﻨﻜُﻮ َﻧﻦﱠِ ﻣﻦَ ﺍﻟﺼﱠﺎﻟِﺤِﻴﻦََ { 75 } ﻓﻠَﻤﱠ ﺎ ﺁﺗَ ﺎﻫُﻢ ﻣﱢ ﻦ ﻓَْ
ﻭﱠﻫُﻢ ﱡﻣﻌْ ِﺮﺿُﻮﻥَ. ﴾
ﻭﻧﺤﻦُ ﻧﻼﺣ ﻆُ ﻛ ﻞﱠ ﻳ ﻮﻡٍ ﻣ ﻦْ ﻫ ﺬﺍ ﺍﻟ ﺼﱢﻒِ ﺑ ﺸﺮﺍً ﻛﺜﻴ ﺮﺍً ٬ ﻛﺎﺳ ﻒ ﺍﻟﺒ ﺎﻝِ ﻣﻜ ﺪﱠﺭ
ﺍﻟﺨﺎﻃﺮِ ٬ ﺧﺎﻭﻱ ﺍﻟﻀﻤﻴﺮِ ٬ ﻧﺎﻗﻤﺎً ﻋﻠﻰ ﺭﺑﱢﻪ ﺃﻧ ﻪ ﻣ ﺎ ﺃﺟْ ﺰﻝ ﻟ ﻪ ﺍﻟﻌﻄﻴﱠ ﺔ ٬ ﻭﻻ ﺃﺗﺤﻔ ﻪُ
ﺑﺮﺯﻕٍ ﻭﺍﺳﻊٍ ﺑﻴﻨﻤﺎ ﻫﻮ ﻳﺮﻓُﻞُ ﻓﻲ ﺻﺤﱠﺔٍ ﻭﻋﺎﻓﻴﺔٍ ﻭﻛﻔﺎﻑٍ ٬ ﻭﻟﻢ ﻳﺸ ُﻜﺮْ ﻭﻫﻮ ﻓﻲ ﻓ ﺮﺍﻍٍ
ﻭﻓﺴﺤﺔٍ ٬ ﻓﻜﻴﻒ ﻟﻮ ﺷُﻐِﻞ ﻣﺜﻞ ﻫﺬ ﺍ ﺍﻟﺠﺎﺣﺪُ ﺑﺎﻟﻜﻨﻮﺯِ ﻭﺍﻟ ﺪﱡﻭﺭِ ﻭﺍﻟﻘ ﺼﻮﺭِ ؟ ! ﺇﺫﻥْ ﻛ ﺎﻥ
ﺷﺮُﺩﺍً ﻣﻦ ﺭﺑﱢﻪ ٬ ﻭﻋﻘﻮﻗﺎً ﻟﻤﻮﻻﻩُ ﻭﺳﻴﱢﺪﻩِ. ﺃﻛْﺜﺮَُ
ﺍﻟﺤﺎﻓﻲ ﻣﻨّﺎ ﻳﻘﻮﻝ : ﺳ ﻮﻑ ﺃﺷ ﻜﺮُ ﺭﺑﱢ ﻲ ﺇﺫﺍ ﻣَﻨﺤَﻨ ﻲ ﺣ ﺬﺍءً . ﻭﺻ ﺎﺣﺐُ ﺍﻟﺤ ﺬﺍءِ
ﻳﺆﺟﱢﻞ ﺍﻟﺸﱡﻜْﺮ ﺣﺘﻰ ﻳﺤﺼُﻞ ﻋﻠﻰ ﺳﻴﱠﺎﺭﺓٍ ﻓﺎﺭﻫ ﺔٍ ﻧﺄﺧُ ﺬ ﺍﻟﻨﻌ ﻴﻢِ ﻧﻘْ ﺪﺍً ٬ ﻭﻧُﻌﻄ ﻲ ﺍﻟ ﺸﱡﻜْ ﺮ
ﻧﺴﻴﺌﺔًُ ٬ ﺭﻏﺒﺎﺗُﻨﺎ ﻋﻠﻰ ﺍﷲِ ﻣﻠﺤﱠﺔٌ ٬ ﻭﺃﻭﺍﻣﺮُ ﺍﷲِ ﻋﻨﺪﻧﺎ ﺑﻄﻴﺌﺔُ ﺍﻻﻣﺘﺜﺎﻝِ .
ﻻ ﲢﺰﻥ
252
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ﺛﻼﺙُ ﻟﻮﺣﺎﺕٍ
ﺑﻌﺾُ ﺍﻷﺫﻛﻴﺎء ﻋﻠﱠﻖ ﻋﻠﻰ ﻣﻜﺘ ِﺒﻪِ ﺛﻼﺙ ﻟﻮﺣﺎﺕٍ ﺛﻤﻴﻨﺔٍ:
ﻋﺶْ ﻓﻲ ﺣﺪﻭﺩِ ﺍﻟﻴﻮﻡ. ﻣﻜﺘﻮﺏٌ ﻋﻠﻰ ﺍﻷﻭﻟﻰ : ﻳﻮْﻣُﻚ ﻳﻮﻣُﻚ . ﺃﻱِ
ﻭﻋﻠﻰ ﺍﻟﺜﺎﻧ ﻴﺔِ : ﻓﻜﱢﺮْ ﻭﺍﺷﻜﺮْ . ﺃﻱ ﻓ ﱢﻜﺮْ ﻓﻲ ﻧِﻌَﻢِ ﺍﷲِ ﻋﻠﻴﻚ ٬ ﻭﺍﺷ ُﻜﺮْﻩ ﻋﻠﻴﻬﺎ.
ﻭﻋﻠﻰ ﺍﻟﺜﺎﻟﺜﺔِ : ﻻ ﺗﻐﻀﺐْ.
ﺴﺒُﻞِ
ﺇﻧﻬﺎ ﺛﻼﺙُ ﻭﺻﺎﻳﺎ ﺗﺪﻟﱡﻚ ﻋﻠﻰ ﺍﻟﺴﻌﺎﺩﺓِ ﻣﻦْ ﺃﻗْﺮﺏِ ﺍﻟﻄﺮﻕِ ٬ ﻭﻣﻦ ﺃﻳْ ﺴﺮِ ﺍﻟ ﱡ
٬ ﻭﻟﻚ ﺃﻥ ﺗﻜﺘﺒﻬﺎ ﻓﻲ ﻣُﻔﻜﱢﺮﺗِﻚ ﻟﺘﻄﺎﻟِﻌﻬﺎ ﻛﻞﱠ ﻳﻮﻡٍ.
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ﻭﻗﻔــــﺔ
» ﻣﻦْ ﻟﻄﺎﺋﻒِ ﺃﺳﺮﺍﺭِ ﺍﻗﺘﺮﺍﻥِ ﺍﻟﻔﺮﺝ ﺑﺎﻟﻜﺮْﺏ ٬ ﻭﺍﻟﻴُﺴْﺮِ ٬ ﺃﻥﱠ ﺍﻟﻜ ﺮﺏ ﺇﺫﺍ ﺍﺷ ﺘ ﱠﺪ
ﻭﻋﻈُﻢ ﻭﺗﻨﺎﻫﻰ ٬ ﻭﺣﺼﻞ ﻟﻠﻌﺒﺪ ﺍﻟﻴ ﺄﺱُ ﻣ ﻦ ﻛ ﺸْﻔِﻪ ﻣ ﻦ ﺟﻬ ﺔِ ﺍﻟﻤﺨﻠ ﻮﻗﻴﻦ ﺗﻌﻠﱠ ﻖ ﺑ ﺎﷲِ
ﻭﺣﺪﻩ ٬ ﻭﻫﺬﺍ ﻫﻮ ﺣﻘﻴﻘﺔُ ﺍﻟﺘﱠﻮﻛﱡﻞِ ﻋﻠﻰ ﺍﷲِ.
ﻭﺃﻳﻀﺎً ﻓﺈﻥﱠ ﺍﻟﻤﺆﻣﻦ ﺇﺫﺍ ﺍﺳﺘﺒﻄﺄ ﺍﻟﻔ ﺮﺝ ٬ ﻭﺃﻳِﺲ ﻣﻨﻪ ﻛﺜْﺮﺓِ ﺩﻋﺎﺋِ ﻪ ﻭﺗ ﻀﺮﱡﻋِﻪ٬
ﻭﻟﻢ ﻳﻈﻬﺮ ﻋﻠﻴﻪ ﺃﺛﺮُ ﺍﻹﺟﺎﺑ ﺔِ ٬ ﻓﺮﺟ ﻊ ﺇﻟ ﻰ ﻧﻔ ﺴِﻪ ﺑﺎﻟﻼﱠﺋﻤ ﺔِ ٬ ﻭﻗ ﺎﻝ ﻟﻬ ﺎ : ﺇﻧﻤ ﺎ ﺃُﺗﻴ ﺖُ
ﻣﻦْ ﻗِﺒﻠِﻚِ ٬ ﻭﻟﻮ ﻛﺎﻥ ﻓﻴ ﻚ ﺧﻴ ﺮٌ ﻷُﺟﺒْ ﺖُ . ﻭﻫ ﺬﺍ ﺍﻟﻠ ﻮﻡُ ﺃﺣ ﺐﱡ ﺇﻟ ﻰ ﺍﷲ ﻣ ﻦْ ﻛﺜﻴ ﺮٍ ﻣ ﻦ
ﺍﻟﻄﺎﻋﺎﺕِ ٬ ﻓﺈﻧﻪ ﻳُﻮﺟﺐُ ﺍﻧﻜﺴﺎﺭ ﺍﻟﻌﺒﺪِ ﻟﻤﻮﻻﻩُ ٬ ﻭﺍﻋﺘ ﺮﺍﻓُﻪ ﻟﻪ ﺑﺄﻧﻪ ﺃﻫﻞٌ ﻟﻤ ﺎ ﻧ ﺰﻝ ﻣ ﻦ
ﺍﻟﺒﻼءِ ٬ ﻭﺃﻧ ﻪ ﻟ ﻴﺲ ﺃﻫ ﻼً ﻹﺟﺎﺑ ﺔِ ﺍﻟ ﺪﻋﺎءِ ٬ ﻓﻠ ﺬﻟﻚ ﺗُ ﺴﺮﻉُ ﺇﻟﻴ ﻪ ﺣﻴﻨﺌ ﺬٍ ﺇﺟﺎﺑ ﺔُ ﺍﻟ ﺪﻋﺎءِ
ﻭﺗﻔﺮﻳﺞُ ﺍﻟﻜﺮْﺏِ. «
ﻭﻳﻘ ﻮﻝُ ﺇﺑ ﺮﺍﻫﻴﻢُ ﺑ ﻦُ ﺃﺩﻫ ﻢ ﺍﻟﺰﺍﻫ ﺪُ » . ﻧﺤ ﻦ ﻓ ﻲ ﻋ ﻴﺶٍ ﻟ ﻮ ﻋﻠ ﻢ ﺑ ﻪ ﺍﻟﻤﻠ ﻮﻙُ٬
ﻟﺠﺎﻟﺪُﻭﻧﺎ ﻋﻠﻴﻪ ﺑﺎﻟﺴﻴﻮﻑِ. «
ﻭﻳﻘﻮﻝُ ﺍﺑﻦُ ﺗﻴﻤﻴﺔ ﺷﻴﺦُ ﺍﻹ ﺳﻼﻡِ » : ﺇﻧﻬﺎَ ﻟﺘَ ُﻤﺮﱡ ﺑﻘﻠﺒ ﻲ ﺳ ﺎﻋﺎﺕٌ ﺃﻗ ﻮﻝُ : ﺇﻥ ﻛ ﺎﻥ
ﺃﻫﻞُ ﺍﻟﺠﻨﺔِ ﻓﻲِ ﻣﺜْﻞِ ﻣﺎ ﺃﻧﺎ ﻓﻴﻪ ٬ ﻓﻬﻢ ﻓﻲ ﻋﻴﺶٍ ﻃﻴﱢﺐٍ. «
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ﺍﻃﻤﺌِﻨﱡﻮﺍ ﺃﻳﱡﻬﺎ ﺍﻟﻨﺎﺱُ
ﺸﺪﱠﺓِ « ﺃﻛْﺜﺮ ﻣﻦْ ﺛﻼﺛﻴﻦ ﻛﺘﺎﺑﺎً ٬ ﻛﻠﱡﻬ ﺎ ﺗُﺨﺒﺮُﻧ ﺎ ﺃﻥﱠ ﻓ ﻲ ﻓﻲ ﻛﺘﺎﺏ » ﺍﻟ َﻔﺮَﺝِ ﺑﻌﺪ ﺍﻟ ﱢ
ﺫﺭﻭﺓ ﺍﻟﻤُ ﺪﻟﻬِﻤﺎﺕ ﺍﻧﻔﺮﺍﺟ ﺎً ٬ ﻭﻓ ﻲ ﻗﻤﱠ ﺔِ ﺍﻷﺯﻣ ﺎﺕِ ﺍﻧﺒِﻼﺟ ﺎً ٬ ﻭﺃﻥﱠ ﺃﻛﺜ ﺮ ﻣ ﺎ ﺗﻜ ﻮﻥ
ﻣﻜﺒﻮﺗﺎً ﺣﺰﻳﻨﺎً ﻏﺎﺭﻗﺎً ﻓﻲ ﺍﻟﻨﻜْﺒﺔِ ٬ ﺃﻗْ ﺮَﺏُ ﻣ ﺎ ﺗﻜ ﻮﻥُ ﺇﻟ ﻰ ﺍﻟﻔْ ﺘﺢِ ﻭﺍﻟ ﺴﱡﻬُﻮﻟﺔِ ﻭﺍﻟﺨ ﺮﻭﺝِ
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ﻀﻨْﻚِ ٬ ﻭﺳﺎﻕ ﻟﻨﺎ ﺍﻟﺘﱠﻨﻮﺧﻲﱡ ﻓﻲ ﻛﺘﺎﺑِﻪ ﺍﻟﻄﻮﻳﻞ ﺍﻟ ﺸﺎﺋﻖِ ٬ ﺃﻛﺜَ ﺮَ ﻣ ﻦْ ﻣ ﺎﺋﺘﻲ ﻣﻦْ ﻫﺬﺍ ﺍﻟ ﱠ
ﺼﺔٍ ﻟﻤﻦ ﻧُﻜﺒُﻮﺍ ٬ ﺃﻭ ﺣُﺒﺴُﻮﺍ ﺃﻭ ﻋُﺰﻟُﻮﺍ ٬ ﺃﻭ ﺷُ ﱢﺮﺩُﻭﺍ ﻭﻃُ ﺮﺩُﻭﺍ ٬ ﺃﻭ ﻋُ ﱢﺬﺑُﻮﺍ ﻭﺟُﻠ ﺪُﻭﺍ ﻗ ﱠ
٬ ﺃﻭ ﺍﻓﺘﻘ ﺮُﻭﺍ ﻭﺃﻣﻠﻘ ﻮﺍ ٬ ﻓﻤ ﺎ ﻫ ﻲ ﺇﻻ ﺃﻳ ﺎﻡ ٬ ﻓ ﺈﺫﺍ ﻃﻼﺋ ﻊ ﺍﻹﻣ ﺪﺍﺩ ﻭﻛﺘﺎﺋ ﺐ ﺍﻹﺳ ﻌﺎﺩ
ﻭﺍﻓﺘْﻬﻢ ﻋﻠﻰ ﺣﻴﻦ ﻳﺄﺱ ٬ ﻭﺑﺎﺷﺮﺗْﻬﻢ ﻋﻠﻰ ﺣﻴﻦ ﻏﻔﻠﺔٍ ٬ ﺳﺎﻗﻬﺎ ﻟﻬﻢ ﺍﻟﺴﻤﻴﻊ ﺍﻟﻤﺠﻴ ﺐ.
ﺇﻥﱠ ﺍﻟﺘﻨ ﻮﺧﻲﱠ ﻳ ﻘ ﻮﻝُ ﻟﻠﻤ ﺼﺎﺑﻴﻦ ﻭﺍﻟﻤﻨﻜ ﻮﺑﻴﻦ : ﺍﻃﻤﺌﻨﱡ ﻮﺍ ٬ ﻓﻠﻘ ﺪ ﺳ ﺒﻘﻜُﻢ ﻓ ﻮﻕٌ ﻓ ﻲ ﻫ ﺬﺍ
ﺍﻟﻄﱠﺮﻳﻖِ ﻭﺗﻘﺪﱠﻣﻜﻢ ﺃُﻧﺎﺱٌ:
ﻭﻋﻨ ﺎﻫُﻢ ﻣِ ﻦْ ﺷ ﺄ ِﻧﻪِ ﻣ ﺎ ﺻ ﺤِﺐ ﺍﻟﻨ ﺎﺱُ ﻗﺒْﻠﻨ ﺎ ﺫﺍ
ْ ﺴﺎﻧﺎ ﺎ
ﻋﻨﺎﻧ
ـﺎﻟِﻴﻪ ﻭﻟﻜ ﻦْ ﺗُﻜ ﺪﱢﺭُ ﺍﻹﺣ ِﻴﻊ ﻟﻴ ـ ﺎ
ﱠﻣﺎﻧ
ﺼﻨﺴﻦُ ﺍﻟ ﱠ ﺍﻟُﺭﺑﺰﱠﻤ ﺎ ﺗُﺤِْ
ﻬﻢْ﴾ ﺸﻲْءٍ َ ﴿ ٬ ﴾ ﻭَﻟﻘَﺪَْ ﻓ َﺘﻨﱠﺎ ﺍﻟﱠﺬِﻳﻦَ ﻣِﻦ ﻗَ ﺒِْﻠ ِ ﺳﱠﻨﺔٌ ﻣﺎﺿﻴﺔ ﴿ ﻭَﻟَ َﻨ ْﺒُﻠﻮَﻧﱠ ُﻜﻢْ ﺑِ َ ﺇﺫﻥْ ﻓﻬﺬﻩُ
ﺸﺪﱠﺓِ ﻛﻤ ﺎ ﺗﻌﺒﱠ ﺪﻫُﻢْ . ﺇﻧﻬ ﺎ ﻗ ﻀﱠﻴﺔٌ ﻋﺎﺩﻟ ﺔٌ ﺃﻥْ ﻳُﻤﺤﱢ ﺺ ﺍﷲُ ﻋﺒ ﺎﺩﻩ ٬ ﻭﺃﻥُ ﻳﺘﻌﱠﺒ ﺪﻫﻢ ﺑﺎﻟّ
ﺑﺎﻟﺮﺧ ﺎءِ ٬ ﻭﺃﻥْ ﻳُﻐ ﺎﻳِﺮ ﻋﻠ ﻴﻬﻢ ﺍﻷﻃ ﻮﺍﺭ ﻛﻤ ﺎ ﻏ ﺎﻳﺮ ﻋﻠ ﻴﻬﻢ ﺍﻟﻠﻴ ﻞ ﻭﺍﻟﻨﻬ ﺎﺭ ٬ ﻓﻠِ ﻢ ﺇﺫﻥ
ﺴﻜُﻢَْ ﺃﻭِ ﻋﻠَْ ﻴ ِﻬﻢَْ ﺃﻥِ ﺍ ْﻗ ُﺘﻠُ ﻮﺍْ ﺃَﻧﻔَُ ﺍﻟﺘﱠ ﺴﺨﱡﻂُ ﻭﺍﻻﻋﺘ ﺮﺍﺽُ ﻭﺍﻟﺘﱠ ﺬﻣﱡﺮُ ﴿ ﻭَﻟَ ﻮَْ ﺃﻧﱠ ﺎ ﻛَ َﺘ ْﺒﻨَ ﺎَ
ﺍﺧْﺮُﺟُﻮﺍْ ﻣِﻦ ﺩِﻳَﺎ ِﺭﻛُﻢ ﻣﱠﺎ ﻓَﻌَﻠُﻮﻩُ ﺇِﻻﱠَ ﻗﻠِﻴﻞٌ ﱢﻣﻨْﻬُﻢْ. ﴾
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ﺻﻨﺎﺋﻊُ ﺍﻟﻤﻌﺮﻭﻑِ ﺗﻘﻲ ﻣﺼﺎﺭﻉ ﺍﻟﺴﱡﻮءِ
ﻣﻦْ ﺃﺟﻤﻞِ ﺍ ﻟﻜﻠﻤﺎﺕِ ٬ ﻗﻮﻝُ ﺃﺑ ﻲ ﺑﻜ ﺮٍ ﺍﻟ ﺼﱢﺪﻳﻖ – ﺭﺿ ﻲ ﺍﷲ ﻋﻨ ﻪ : ﺻ ﻨﺎﺋﻊ
ﺍﻟﻤﻌﺮﻭﻑ ﺗﻘ ﻲ ﻣ ﺼﺎﺭﻉ ﺍﻟ ﺴﻮءِ . ﻭﻫ ﺬﺍ ﻛ ﻼﻡٌ ﻳُ ﺼﺪﱢﻗﻪ ﺍﻟﻨﱠﻘ ﻞُ ﻭﺍﻟﻌﻘ ﻞَُ ﴿ : ﻓﻠَ ْﻮﻟَ ﺎَ ﺃﻧﱠ ﻪُ
ﺴﺒﱢﺤِﻴﻦََ { 143 } ﻟَﻠﺒِ ﺚَ ﻓِ ﻲ ﺑَﻄْﻨِ ﻪِِ ﺇﻟَ ﻰ ﻳَْ ﻮﻡُِ ﻳ ْﺒ َﻌﺜُ ﻮﻥَ . ﴾ ﺗﻘ ﻮﻝُ ﺧﺪﻳﺠ ﺔُ
ﻛَ ﺎﻥَ ﻣِ ﻦْ ﺍﻟْﻤَُ
ﻟﻠﺮﺳ ﻮﻝ )) : r ﻛ ﻼ ﻭﺍﷲِ ﻻ ﻳُﺨﺰﻳ ﻚ ﺍﷲُ ﺃﺑ ﺪﺍً ﻟﺘ ﺼِﻞُ ﺍﻟ ﺮﱠﺣِﻢ ٬ ﻭﺗﺤﻤِ ﻞُ ﺍﻟﻜ ﻞﱠ٬
ﻈﺮْ ﻛﻴ ﻒ ﺍﺳ ﺘﺪﻟﱠﺖْ ﺑﻤﺤﺎﺳ ﻦِ ﻭﺗﻜﺴِﺐُ ﺍﻟﻤﻌﺪﻭﻡ ٬ ﻭﺗُﻌﻴﻦُ ﻋﻠﻰ ﻧﻮﺍﺋِﺐِ ﺍﻟﺪﱠﻫْﺮِ . (( ﻓﺎﻧ ُ
ﺴﻦِ ﺍﻟﻌﻮﺍﻗﺐِ ٬ ﻭ َﻛﺮَﻡِ ﺍﻟﺒﺪﺍﻳﺔِ ﻋﻠﻰ ﺟﻼﻟِﺔ ﺍﻟﻨﻬﺎﻳﺔِ. ﺍﻷﻓﻌﺎﻝِ ﻋﻠﻰ ﺣُ ْ
ﻭﻓ ﻲ ﻛﺘ ﺎﺏ » ﺍﻟ ﻮﺯﺭﺍء « ﻟﻠ ﺼﺎﺑﻲ ٬ ﻭ » ﺍﻟﻤ ﻨ ﺘﻈﻢ « ﻻﺑ ﻦِ ﺍﻟﺠ ﻮﺯﻱ ٬ ﻭ
ﺼﺔٌ ٬ ﻣﻔﺎﺩُﻫ ﺎ : ﺃﻥ ﺍﺑ ﻦ ﺍﻟﻔ ﺮﺍﺕِ ﺍﻟ ﻮﺯﻳﺮ ٬ ﻛ ﺎﻥ ﺸﺪﱠﺓِ « ﻟﻠﺘﻨ ﻮﺧﻲ ﻗ ﱠ » ﺍﻟﻔَ ﺮَﺝِ ﺑﻌ ﺪ ﺍﻟ ﱢ
ﻳﺘﺘ ﱠﺒﻊُ ﺃﺑﺎ ﺟﻌﻔﺮٍ ﺑﻦ ﺑﺴﻄﺎﻡٍ ﺑﺎﻷ ِﺫﻳﱠﺔ ٬ ﻭﻳﻘﺼﺪُﻩ ﺑﺎﻟﻤﻜﺎﺭﻩ ٬ ﻓﻠﻘ ﻲ ﻣﻨ ﻪ ﻓ ﻲ ﺫﻟ ﻚ ﺷ ﺪﺍﺋﺪ
ﻛﺜﻴﺮﺓً ٬ ﻭﻛﺎﻧﺖ ﺃُﻡّ ﺃﺑﻲ ﺟﻌﻔﺮ ﻗﺪ ﻋﻮﱠﺩﺗ ﻪ – ﻣﻨﺬُ ﻛ ﺎﻥ ﻃﻔ ﻼً – ﺃﻥْ ﺗﺠﻌ ﻞ ﻟ ﻪ ﻓ ﻲ ﻛ ﻞﱢ
ﻟﻴﻠﺔٍ ٬ ﺗﺤﺖ ﻣﺨﺪﱠﺗﻪ ﺍﻟﺘﻲ ﻳﻨﺎﻡُ ﻋﻠﻴﻬﺎ ﺭﻏﻴﻔﺎً ﻣﻦ ﺍﻟﺨﺒﺰِ ٬ ﻓﺈﺫﺍ ﻛﺎﻥ ﻓﻲ ﻏﺪٍ ٬ ﺗ ﺼﺪﱠﻗﺖْ
ﺑﻪ ﻋﻨﻪ . ﻓﻠﻤﱠﺎ ﻛﺎﻥ ﺑﻌﺪُ ﻣﺪﱠﺓ ﻣ ﻦ ﺃﺫﻳﱠ ﺔِ ﺍﺑ ﻦِ ﺍﻟﻔ ﺮﺍﺕِ ﻟ ﻪ ٬ ﺩﺧ ﻞ ﺇﻟ ﻰ ﺍﺑ ﻦ ﺍﻟﻔ ﺮﺍﺕِ ﻓ ﻲ
ﺧﺒْ ﺰٌ ﻓ ﻲ ﺭﻏﻴ ﻒ ؟ ﺷﻲءٍ ﺍﺣﺘﺎﺝ ﺇﻟﻰ ﺫﻟﻚ ﻓﻴﻪ ٬ ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻦُ ﺍﻟﻔﺮﺍﺕِ : ﻟﻚ ﻣ ﻊ ﺃُﻣﱢ ﻚُ
ﻗﺎﻝ : ﻻ . ﻓﻘ ﺎﻝ : ﻻﺑُ ﺪﱠ ﺃﻥ ﺗ ﺼﺪُﻗﻨﻲ . ﻓ ﺬﻛﺮ ﺃﺑ ﻮ ﺟﻌﻔ ﺮ ﺍﻟﺤ ﺪﻳﺚ ٬ ﻓﺤﺪﱠﺛ ﻪ ﺑ ﻪ ﻋﻠ ﻰ
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ﺳﺒﻴﻞ ﺍﻟﺘﱠﻄﺎﻳُﺐِ ﺑ ﺬﻟﻚ ﻣ ﻦْ ﺃﻓﻌ ﺎﻝِ ﺍﻟﻨ ﺴﺎءِ . ﻓﻘ ﺎﻝ ﺍﺑ ﻦُ ﺍﻟﻔ ﺮﺍﺕِ : ﻻ ﺗﻔﻌ ﻞْ ٬ ﻓ ﺈﻧّﻲ ﺑ ﱡ
ﺖ
ﺍﻟﺒﺎﺭﺣﺔ ٬ ﻭﺃﻧﺎ ﺃُﺩﱢﺑﺮُ ﻋﻠﻴﻚ ﺗﺪﺑﻴﺮﺍً ﻟﻮ ﺗ ﻢﱠ ﻻﺳﺘﺄﺻْ ﻠﺘُﻚ ٬ ﻓﻨﻤ ﺖُ ٬ ﻓﺮﺃﻳ ﺖُ ﻓ ﻲ ﻣﻨ ﺎﻣﻲ
ﻛ ﺄﻥﱠ ﺑﻴ ﺪﻱ ﺳ ﻴﻔﺎً ﻣ ﺴﻠﻮﻻً ٬ ﻭﻗ ﺪ ﻗ ﺼﺪﺗُﻚ ﻷﻗﺘﻠ ﻚ ﺑ ﻪ ٬ ﻓﺎﻋﺘﺮﺿ ﺘْﻨﻲ ﺃُﻣﱡ ﻚ ﺑﻴ ﺪِﻫﺎ
ﺭﻏﻴﻒٌ ﺗُﺘﺮﱢﺳُﻚ ﺑﻪ ﻣﻨّﻲ ٬ ﻓﻤﺎ ﻭﺻﻠﺖُ ﺇﻟﻴﻚ ٬ ﻭﺍﻧﺘﺒﻬﺖُ . ﻓﻌﺎﺗﺒﻪ ﺃﺑﻮ ﺟﻌﻔ ﺮ ﻋﻠ ﻰ ﻣ ﺎ
ﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ٬ ﻭﺟﻌﻞ ﺫﻟﻚ ﻃﺮﻳﻘﺎً ﺇﻟﻰ ﺍﺳﺘﺼﻼﺣِﻪ ٬ ﻭﺑﺬﻝ ﻟﻪُ ﻣﻦْ ﻧﻔْﺴِﻪ ﻣﺎ ﻳﺮﻳﺪُﻩ ﻣ ﻦْ
ﺣُﺴْﻦِ ﺍﻟﻄﺎﻋﺔِ ٬ ﻭﻟﻢ ﻳﺒﺮﺡْ ﺣﺘﻰ ﺃﺭﺿﺎﻩُ ٬ ﻭﺻﺎﺭﺍ ﺻﺪﻳﻘﻴْﻦ . ﻭﻗﺎﻝ ﻟ ﻪ ﺍﺑ ﻦُ ﺍﻟﻔ ﺮﺍﺕِ
: ﻭﺍﷲِ ٬ ﻻ ﺭﺃﻳﺖ ﻣﻨﱢﻲ ﺑﻌﺪﻫﺎ ﺳُﻮءﺍً ﺃﺑﺪﺍً.
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ﺍﺳﺘﺠ ﻤﺎﻡٌ ﻳُﻌﻴﻦ ﻋﻠﻰُ ﻣُﻮﺍﺻﻠﺔِ ﺍﻟﺴﱠﻴْﺮِ
ﻣﻦ ﺍﻟﻤﻌﻠﻮﻡِ ﺃﻥﱠ ﻓﻲ ﺍﻟﺸﺮﻳﻌﺔِ ﺳَ َﻌﺔً ﻭﻓُﺴﺤﺔً ٬ ﺗُﻌﻴﻦُ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﺍﻻﺳ ﺘﻤﺮﺍﺭ ﻓ ﻲ
ﺤﻚَ ﻋﺒﺎﺩﺗِ ﻪ ﻭﻋﻄﺎﺋِ ﻪ ﻭﻋﻤﻠِ ﻪ ﺍﻟ ﺼﺎﻟﺢِ ٬ ﻓﺮﺳ ﻮﻟُﻨﺎ r ﻛ ﺎﻥ ﻳ ﻀﺤﻚُ ﴿ ﻭََﺃﻧﱠ ﻪُ ﻫُ ﻮََ ﺃﺿَْ
ﻭََﺃ ْﺑﻜَﻰ ٬ ﴾ ﻭﻛﺎﻥ ﻳﻤﺰﺡُ ﻭﻻ ﻳﻘﻮﻝُ ﺇﻻ ﺣﻘّﺎً ٬ ﻭﺳﺎﺑﻖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ ٬ ﻭﻛﺎﻥ
ﻳﺘﺨﻮﱠﻝُ ﺍﻟ ﺼﺤﺎﺑﺔ ﺑﺎﻟﻤﻮﻋﻈ ﺔِ ٬ ﻛﺮﺍﻫِﻴ ﺔ ﺍﻟ ﺴﱠﺂﻣِﺔ ﻋﻠ ﻴﻬﻢ ٬ ﻭﻛ ﺎﻥ ﻳﻨﻬ ﻰ ﻋ ﻦ ﺍﻟﺘﱠﻌﻤﱡ ﻖ
ﻏَﻠﺒَ ﻪُ ٬ ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ ﺃﻥﱠ ﻭﺍﻟﺘﱠﻜﻠﱡﻒِ ﻭﺍﻟﺘﺸﺪﻳﺪِ ٬ ﻭﻳُﺨﺒﺮُ ﺃﻧﻪ ﻟﻦ ﻳُﺸﺎﺩّ ﺍﻟﺪﱢﻳﻦ ﺃﺣ ﺪٌ ٬ ﺇﻻَ
ﻏﻠُﻮﺍ ﻓﻴﻪ ﺑﺮﻓْﻖٍ . ﻭﻓﻲ ﺍﻟﺤ ﺪﻳﺚِ ﺃﻳ ﻀﺎً ﺃﻥﱠ ﻟﻜ ﻞ ﻋﺎﺑ ﺪ ﺷِ ﺮﱠﺓً ٬ ﻭﻫ ﻲ ﺍﻟﺪﻳﻦ ﻣﺘﻴﻦٌ ٬ ﻓﺄﻭ ِ
ﺍﻟ ﺸّﺪﱠﺓُ ﻭﺍﻟ ﻀﱠﺮﺍﻭﺓُ ﻭﺍﻻﻧ ﺪِﻓﺎﻉُ . ﻭﻻ ﻳﻠﺒ ﺚُ ﺍﻟﻤﺘﻜﻠﱢ ﻒُ ﺇﻻ ﺃﻥْ ﻳﻨﻘﻄ ﻊ ٬ ﻷﻧ ﻪ ﻧﻈ ﺮ ﺇﻟ ﻰ
ﺍﻟﺤﺎﻟﺔِ ﺍﻟﺮﺍﻫﻨﺔِ ﻭﻧﺴﻲ ﺍﻟﻄﻮﺍﺭﺉ ﻭﻃُﻮﻝ ﺍﻟﻤُﺪﱠﺓ ﻭﻣﻼﻟﺔ ﺍﻟ ﻨﱠﻔْﺲ ٬ ﻭﺇﻻﱠ ﻓﺎﻟﻌﺎﻗ ﻞُ ﻟ ﻪ ﺣ ﺪﱞ
ﺃﺩﻧﻰ ﻓﻲ ﺍﻟﻌﻤﻞِ ﻳُﺪﺍﻭﻡُ ﻋﻠﻴﻪ ٬ ﻓﺈﻥْ ﻧﺸﻂ ﺯﺍﺩ ٬ ﻭﺇﻥْ ﺿﻌﻒ ﺑﻘﻲ ﻋﻠﻰ ﺃﺻ ﻠِﻪ ٬ ﻭﻫ ﺬﺍ
ﻣﻌﻨﻰ ﺍﻷﺛ ﺮ ﻣ ﻦْ ﻛ ﻼﻡِ ﺑﻌ ﺾِ ﺍﻟ ﺼﺤﺎﺑﺔ : ﺇﻥﱠ ﻟﻠﻨﻔ ﻮﺱِ ﺇﻗﺒ ﺎﻻً ﻭﺇﺩﺑ ﺎﺭﺍً ٬ ﻓﺎﻏﺘﻨﻤﻮﻫ ﺎ
ﻋﻨﺪ ﺇﻗﺒﺎﻟﻬﺎ ٬ ﻭﺫﺭُﻭﻫﺎ ﻋﻨﺪ ﺇﺩﺑﺎﺭِﻫ ﺎ.
ﻭﻣﺎ ﺭﺃﻳﺖُ ﻧﻔﺮﺍً ﺯﺍﺩُﻭﺍ ﻓﻲ ﺍﻟﻜْﻴﻞِ ٬ ﻭﺃﻛﺜَﺮُﻭﺍ ﻣﻦ ﺍﻟﻨﻮﺍﻓﻞ ٬ ﻭﺣﺎﻭﻟﻮﺍ ﺃﻥْ ﻳُﻐ ﺎﻟﻮﺍ
٬ ﻓﺎﻧﻘﻄﻌُﻮﺍ ﻭﻋﺎﺩُﻭﺍ ﺃﺿْﻌﻒَ ﻣﻤﱠﺎ ﻛﺎﻧﻮﺍ ﻗﺒْﻞَ ﺍﻟﺒﺪﺍﻳﺔِ.
ﺸﻘَﻰ . ﴾ ﻭﻗ ﺪ ﻻﻡ ﺍﷲُ ﻋَﻠﻴْ ﻚَ ﺍ ْﻟﻘُ ﺮْﺁﻥَِ ﻟﺘَْ ﻭﺍﻟﺪﱢﻳﻦُ ﺃﺻﻼً ﺟﺎء ﻟﻺﺳﻌﺎﺩ ﴿ ﻣَﺎ ﺃَﻧ َﺰﻟْﻨَﺎَ
ﻗﻮﻣﺎً ﻛﻠﱠﻔُﻮﺍ ﺃﻧﻔُﺴﻬﻢ ﻓﻮﻕ ﺍﻟﻄﱠﺎﻗﺔِ ٬ ﺛﻢ ﺍﻧﺴﺤﺒﻮﺍ ﻣ ﻦْ ﺃﺭﺽِ ﺍﻟﻮﺍﻗ ﻊ ﻧ ﺎﻛﺜِﻴﻦ ﻣ ﺎ ﺃﻟﺰﻣُ ﻮﺍ
ﺃﻧﻔﺴﻬﻢ ﺑ ﻪ ﴿ ﻭَﺭَ ْﻫﺒَﺎﻧِﻴﱠ ﺔً ﺍ ْﺑﺘَ ﺪَﻋُﻮﻫَﺎ ﻣَ ﺎ ﻛَ َﺘ ْﺒﻨَﺎﻫَ ﺎَ
ﻋﻠَْ ﻴ ِﻬﻢِْ ﺇﻟﱠ ﺎ ﺍ ْﺑ ِﺘﻐَ ﺎءِ ﺭﺿْ ﻮَﺍﻥِ ﺍﻟﻠﱠ ﻪِ ﻓَﻤَ ﺎ
ﻋﻮْﻫَﺎ ﺣَﻖﱠِ ﺭﻋَﺎﻳَ ِﺘﻬَﺎ. ﴾ ﺭَ َ
ﻭﻣﻴ ﺰﺓُ ﺍﻹﺳ ﻼﻡِ ﻋﻠ ﻰ ﺳ ﺎﺋ ﺮ ﺍﻷﺩﻳ ﺎﻥُ ﺃﻧ ﻪ ﺩﻳ ﻦُ ﻓﻄ ﺮﺓٍ ٬ ﻭﺃﻧ ﻪ ﻭَﺳَ ﻂٌ ٬ ﻭﺃﻧ ﻪ
ﻟﻠﺮﱡﻭﺡِ ﻭﺍﻟﺠﺴﻢِ ٬ ﻭﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ ٬ ﻭﺃﻧﻪ ﻣﻴﺴﺮٌ ﴿ ﺫَﻟِﻚَ ﺍﻟﺪﱢﻳﻦُ ﺍ ْﻟ َﻘ ﱢﻴﻢُ. ﴾
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ﻋﻦ ﺃﺑﻲ ﺳﻌﻴﺪ ﺍﻟﺨُ ﺪْﺭﻱّ ﻗ ﺎﻝ : ﺟ ﺎء ﺃﻋﺮﺍﺑ ﻲﱞ ﺇﻟ ﻰ ﺍﻟﻨﺒ ﻲﱢ r ﻓﻘ ﺎﻝ : ﻳ ﺎ ﺭﺳ ﻮﻝ
ﺍﷲِ ٬ ﺃﻱﱡ ﺍﻟﻨ ﺎﺱ ﺧﻴْ ﺮٌ ؟ ﻗ ﺎﻝ )) : ﻣ ﺆ ِﻣﻦٌ ﻣﺠﺎﻫِ ﺪٌ ﺑﻨﻔ ﺴِﻪ ﻭﻣﺎﻟِ ﻪ ﻓ ﻲ ﺳ ﺒﻴﻞِ ﺍﷲِ ٬ ﺛ ﻢ
ﺭﺟُ ﻞٌ ﻣﻌﺘ ﺰﻝٌ ﻓ ﻲ ﺷِ ﻌْﺐٍ ﻣ ﻦ ﺍﻟ ﺸﱢﻌﺎﺏِ ﻳﻌﺒُ ﺪ ﺭﺑﱠ ﻪ . (( ﻭﻓ ﻲ ﺭﻭﺍﻳ ﺔٍ )) : ﻳﺘﱠﻘ ﻲ ﺍﷲ
ﻭﻳ ﺪﻉ ﺍﻟﻨ ﺎﺱ ﻣ ﻦ ﺷ ﺮﱢﻩ ٬ (( ﻭﻋ ﻦْ ﺃﺑ ﻲ ﺳ ﻌﻴﺪٍ ﻗ ﺎﻝ : ﺳ ﻤﻌﺖُ ﺍﻟﻨﺒ ﻲ r ﻳﻘ ﻮﻝُ)) :
ﻳُﻮﺷﻚُ ﺃﻥْ ﻳﻜﻮﻥ ﺧﻴﺮ ﻣﺎﻝِ ﺍﻟﻤﺴﻠﻢ ﻏ ﻨﻢٌ ﻳﺘﺒ ﻊُ ﺑﻬ ﺎ ﺷْ ﻌﻒَ ﺍﻟﺠﺒ ﺎﻝِ ﻭﻣﻮﺍﻗ ﻊ ﺍﻟﻘﻄْ ﺮِ٬
ﻳﻔﺮﱡ ﺑﺪﻳﻨِﻪ ﻣﻦ ﺍﻟﻔِﺘﻦِ . (( ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱﱡ.
ﻗ ﺎﻝ ﻋﻤ ﺮُ » : ﺧُ ﺬُﻭﺍ ﺣﻈﱠﻜ ﻢ ﻣ ﻦ ﺍﻟﻌُﺰﻟ ﺔِ . « ﻭﻣ ﺎ ﺃﺣْ ﺴﻦَ ﻗ ﻮﻝ ﺍﻟﺠﻨﻴ ﺪِ» :
ﻣُﻜﺎﺑﺪَﺓُ ﺍﻟﻌﺰﻟﺔِ ﺃﻳﺴﺮُ ﻣْﻦ ﻣﺪﺍﺭﺍﺓِ ﺍﻟﺨﻠﻄﺔِ . « ﻭﻗﺎﻝ ﺍﻟﺨﻄﱠﺎﺑﻲﱡ : ﻟﻮ ﻟﻢ ﻳﻜُﻦْ ﻓﻲ ﺍﻟﻌﺰﻟ ﺔِ
ﺇﻻ ﺍﻟﺴﻼﻣﺔُ ﻣﻦ ﺍﻟﻐﻴﺒﺔِ ٬ ﻭﻣﻦْ ﺭﺅﻳﺔِ ﺍﻟﻤﻨﻜﺮِ ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﺭُ ﻋﻠﻰ ﺇﺯﺍﻟﺘ ﻪِ ٬ ﻟﻜ ﺎﻥ ﺫﻟ ﻚ
ﺧﻴﺮﺍً ﻛﺜﻴﺮﺍً.
ﻭﻓﻲ ﻫﺬﺍ ﻣﻌﻨﻰ ﻣﺎ ﺃﺧﺮﺟﻪُ ﺍﻟﺤﺎﻛﻢُ ٬ ﻣﻦْ ﺣﺪﻳﺚ ﺃﺑﻲ ﺫﺭﱟ ﻣﺮﻓﻮﻋﺎً ٬ ﺑﻠﻔ ﻆ)) :
ﺴﻦٌ.
ﺍﻟﻮﺣﺪُﺓ ﺧﻴﺮٌ ﻣﻦ ﺟﻠِﻴﺲِ ﺍﻟﺴﱡﻮء . (( ﻭﺳﻨﺪﻩ ﺣَ َ
ﻭﺫَﻛَ ﺮ ﺍﻟﺨﻄﱠ ﺎﺑﻲﱡ ﻓ ﻲ » ﻛﺘ ﺎﺏ ﺍﻟﻌﺰﻟ ﺔ « ﺃﻥﱠ ﺍﻟﻌﺰﻟ ﺔ ﻭﺍﻻﺧ ﺘﻼﻁ ﻳﺨﺘﻠ ﻒُ
ﺑﺎﺧﺘﻼﻑِ ﻣﺘﻌﻠﻘﺎﺗﻬﻤﺎ ٬ ﻓﺘُﺤﻤﻞ ﺍﻷﺩﱠﻟﺔُ ﺍﻟ ﻮﺍﺭِﺩﺓُ ﻓﻲ ﺍﻟﺤﺾﱢ ﻋﻠﻰ ﺍﻻﺟﺘﻤﺎﻉِ ٬ ﻋﻠ ﻰ ﻣ ﺎ
ﺴﻪِ ٬ ﻭﺃﻣ ﺎ ﺍﻻﺟﺘﻤ ﺎﻉُ ﻳﺘﻌﻠﱠ ﻖُ ﺑﻄﺎﻋ ﺔِ ﺍﻷﺋﻤ ﺔِ ﻭﺃﻣ ﻮﺭِ ﺍﻟ ﺪﻳﻦِ ٬ ﻭﻋﻜ ﺴُﻬﺎ ﻓ ﻲ ﻋﻜِ
ﻋﺮَﻑَ ﺍﻻﻛﺘﻔﺎء ﺑﻨﻔﺴِﻪ ﻓﻲ ﺣﻖﱢ ﻣﻌﺎﺷِ ﻪِ ﻭﻣﺤﺎﻓﻈ ﺔِ ﺩﻳﻨ ﻪِ٬ ﻭﺍﻻﻓﺘﺮﺍﻕُ ﺑﺎﻷﺑﺪﺍﻥِ ٬ ﻓﻤﻦَْ
ﻓ ﺎﻷﻭْﻟﻰ ﻟ ﻪُ ﺍﻻﻧﻜﻔ ﺎﻑُ ﻣ ﻦْ ﻣﺨﺎﻟﻄ ﺔِ ﺍﻟﻨ ﺎﺱِ ٬ ﺑ ﺸﺮْﻁِ ﺃﻥْ ﻳُ ﺤ ﺎﻓﻆَ ﻋﻠ ﻰ ﺍﻟﺠﻤﺎﻋِ ﺔ٬
ﻭﺍﻟ ﺴﱠﻼﻡِ ﻭﺍﻟ ﱠﺮﺩﱢ ٬ ﻭﺣﻘ ﻮﻕِ ﺍﻟﻤ ﺴﻠﻤﻴﻦ ﻣ ﻦ ﺍﻟﻌﻴ ﺎﺩﺓِ ﻭﺷ ﻬﻮﺩِ ﺍﻟﺠﻨ ﺎﺯﺓِ ٬ ﻭﻧﺤْ ﻮِ ﺫﻟ ﻚ.
ﻭﺍﻟﻤﻄﻠﻮﺏُ ﺇﻧﻤﺎ ﻫﻮ ﺗﺮْﻙُ ﻓﻀﻮﻝِ ﺍﻟﺼﱡﺤﺒﺔِ ٬ ﻟﻤﺎ ﻓﻲ ﺫﻟ ﻚ ﻣ ﻦْ ﺷ ﻐِﻞِ ﺍﻟﺒ ﺎﻝِ ﻭﺗ ﻀﻴﻴﻊِ
ﺍﻟﻮﻗﺖِ ﻋﻦ ﺍﻟﻤُﻬﻤﱠﺎﺕِ ٬ ﻭﻳﺠﻌﻞُ ﺍﻻﺟﺘﻤ ﺎﻉ ﺑﻤﻨﺰﻟ ﺔِ ﺍﻻﺣﺘﻴ ﺎﺝِ ﺇﻟ ﻰ ﺍﻟﻐ ﺪﺍءِ ﻭﺍﻟﻌ ﺸﺎءِ٬
ﻓﻴﻘﺘﺼﺮُ ﻣﻨﻪ ﻋﻠﻰ ﻣﺎ ﻻﺑﺪﱠ ﻟﻪ ﻣﻨﻪ ٬ ﻓﻬﻮ ﺃﺭْﻭَﺡُ ﻟﻠﺒَ َﺪﻥِ ﻭﺍﻟﻘﻠﺐِ . ﻭﺍﷲُ ﺃﻋﻠﻢُ.
ﻭﻗﺎﻝ ﺍﻟﻘُﺸﻴﺮﻱﱡ ﻓﻲ » ﺍﻟﺮﺳﺎﻟﺔ : « ﻃﺮﻳ ﻖُ ﻣ ﻦ ﺁﺛ ﺮَ ﺍﻟﻌُﺰﻟ ﺔَ ٬ ﺃﻥ ﻳﻌﺘﻘ ﺪ ﺳ ﻼﻣﺔ
ﺍﻟﻨﺎﺱِ ﻣﻦْ ﺷﺮﱢﻩ ٬ ﻻ ﺍﻟﻌﻜﺲُ ٬ ﻓ ﺈﻥﱠ ﺍﻷﻭﻝ : ﻳُﻨﺘﺠ ﻪُ ﺍﺳﺘ ﺼﻐﺎﺭُﻩ ﻧﻔْ ﺴﻪ ٬ ﻭﻫ ﻲ ﺻ ﻔﺔُ
ﺍﻟﻤﺘﻮﺍﺿﻊِ ٬ ﻭﺍﻟ ﺜﺎﻧﻲ : ﺷﻬﻮﺩُﻩ ﻣﺰﻳﺔً ﻟﻪ ﻋﻠﻰ ﻏﻴﺮِﻩ ٬ ﻭﻫﺬﻩ ﺻﻔﺔُ ﺍﻟﻤﺘﻜ ﱢﺒﺮِ.
ﻭﺍﻟﻨﺎﺱُ ﻓﻲ ﻣﺴﺄﻟﺔِ ﺍﻟﻌُﺰﻟﺔِ ﻭﺍﻟﺨﻠﻄﺔِ ﻃﺮﻓﺎﻥِ ﻭﻭﺳﻂٌ.
ﻓﺎﻟﻄﺮﻑ ﺍﻷ ﱠﻭﻝُ : ﻣﻦ ﺍﻋﺘﺰﻝ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻋ ﻦ ﺍﻟﺠُﻤ ﻊِ ﻭﺍﻟﺠﻤﺎﻋ ﺎﺕِ ﻭﺍﻷﻋﻴ ﺎﺩِ
ﻭﻣﺠﺎﻣﻊ ﺍﻟﺨ ْﻴﺮِ ٬ ﻭﻫﺆﻻءِ ﺃﺧﻄﺆُﻭﺍ.
ﻭﺍﻟﻄﺮﻑ ﺍﻟﺜﺎﻧﻲ : ﻣﻦْ ﺧ ﺎﻟﻂ ﺍﻟﻨ ﺎﺱ ﺣﺘ ﻰ ﻓ ﻲ ﻣﺠ ﺎﻟﺲِ ﺍﻟﻠﱠﻬ ﻮِ ﻭﺍﻟﻠﱠﻐ ﻮِ ﻭﺍﻟﻘﻴ ﻞِ
ﻭﺍﻟﻘﺎﻝِ ﻭﺗﻀﻴﻴﻊِ ﺍﻟﺰﱠﻣﺎﻥِ ٬ ﻭﻫﺆﻻء ﺃﺧﻄﺆُﻭﺍ .
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ﻭﺍﻟﻮﺳ ﻂ : ﻣ ﻦْ ﺧ ﺎﻟﻂ ﺍﻟﻨ ﺎﺱ ﻓ ﻲ ﺍﻟﻌﺒ ﺎﺩﺍﺕِ ﺍﻟﺘ ﻲ ﻻ ﺗﻘ ﻮُﻡ ﺇﻻ ﺑﺎﺟﺘﻤ ﺎﻉٍ٬
ﻭﺷ ﺎﺭﻛﻬﻢ ﻓ ﻲ ﻣ ﺎ ﻓﻴ ﻪ ﺗﻌ ﺎﻭﻥٌ ﻋﻠ ﻰ ﺍﻟﺒِ ﺮﱢ ﻭﺍﻟﺘﻘ ﻮﻯ ﻭﺃﺟ ﺮٌ ﻭﻣﺜﻮﺑ ﺔُ ٬ ﻭﺍﻋﺘ ﺰﺍﻝ
ﺼﺪﱢ ﻭﺍﻹﻋ ﺮﺍﺽِ ﻋ ﻦ ﺍﷲِ ﻭﻓ ﻀﻮﻝِ ﺍﻟﻤﺒﺎﺣ ﺎﺕَِ ﴿ ﻭﻛََ ﺬِﻟﻚََ
ﺟ َﻌ ْﻠﻨَ ﺎ ُﻛﻢْ ﺃُﻣﱠ ﺔً ﻣﻨﺎﺳ ﺒﺎﺕِ ﺍﻟ ﱠ
ﻭَﺳَﻄﺎً. ﴾
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ﻭﻗﻔـــــﺔ
ﻋ ﻦ ﻋُﺒ ﺎﺩ ﺑ ﻦِ ﺍﻟ ﺼﺎﻣﺖِ ﻗ ﺎﻝ : ﻗ ﺎﻝ ﺭﺳ ﻮﻝُ ﺍﷲِ )) : r ﻋﻠ ﻴﻜﻢْ ﺑﺎﻟﺠﻬ ﺎﺩ ﻓ ﻲ
ﺳﺒﻴﻞِ ﺍﷲِ ٬ ﻓﺈﻧﻪ ﺑﺎﺏٌ ﻣﻦ ﺃﺑﻮﺍﺏِ ﺍﻟﺠﻨﺔِ ٬ ﻳُﺬﻫِﺐُ ﺍﷲُ ﺑﻪ ﺍﻟﻐﻢﱠ ﻭﺍﻟ ﻬﻢﱠ. ((
» ﻭﺃﻣﱠ ﺎ ﺗ ﺄﺛﻴﺮُ ﺍﻟﺠﻬ ﺎﺩ ﻓ ﻲ ﺩﻓْ ﻊ ﺍﻟﻬ ﻢﱢ ﻭﺍﻟﻐ ﻢﱢ ٬ ﻓ ﺄﻣﺮٌ ﻣﻌﻠ ﻮﻡٌ ﺑﺎﻟﻮﺟ ﺪﺍﻥ ٬ ﻓ ﺈﻥﱠ
ﺍﻟ ﻨﱠﻔْﺲ ﻣﺘ ﻰ ﺗﺮﻛ ﺖْ ﺻ ﺎﺋﻞ ﺍﻟﺒﺎﻃ ﻞِ ﻭﺻ ﻮﻟﺘﻪُ ﻭﺍﺳ ﺘﻴﻼءﻩُ ٬ ﺍﺷ ﺘﺪﱠ ﻫﻤﱡﻬ ﺎ ﻭﻏﻤﱡﻬ ﺎ٬
ﻭﻛﺮﺑُﻬ ﺎ ﻭﺧﻮﻓُﻬ ﺎ ٬ ﻓ ﺈﺫﺍ ﺟﺎﻫﺪﺗْ ﻪ ﷲِ ٬ ﺃﺑ ﺪﻝ ﺍﷲُ ﺫﻟ ﻚ ﺍﻟﻬ ﻢﱠ ﻭﺍﻟﺤُ ﺰْﻥ ﻓﺮﺣ ﺎً ﻭﻧ ﺸﺎﻃﺎً
ﻭﻗﻮﺓً ٬ ﻛﻤﺎ ﻗﺎﻝ ﺗﻌﺎﻟﻰ ﴿ : ﻗَﺎ ِﺗﻠُﻮﻫُﻢُْ ﻳﻌَ ﱢﺬ ْﺑ ُﻬﻢُ ﺍﻟﻠّﻪُِ ﺑﺄَﻳْﺪِﻳﻜُﻢَْ ﻭﻳُﺨْﺰِ ِﻫﻢَْ ﻭﻳَﻨﺼُ ْﺮ ُﻛﻢَْ
ﻋﻠَْ ﻴ ِﻬﻢْ
ﺸﻒِ ﺻُﺪُﻭﺭََ ﻗ ْﻮﻡٍ ﱡﻣﺆْ ِﻣﻨِﻴﻦََ { 14 } ﻭﻳُﺬْﻫِﺐْ ﻏَﻴْﻆَُ ﻗﻠُﻮ ِﺑ ِﻬﻢْ . ﴾ ﻓﻼ ﺷ ﻲء ﺃﺫْﻫ ﺐُ ﻟﺠَ ﻮَﻯ َ ﻭﻳَ ْ
ﺍﻟﻘﻠﺐِ ﻭﻏﻤﱢﻪ ﻭﺣﺰﻧِﻪ ﻣﻦ ﺍﻟﺠﻬﺎﺩِ ٬ ﻭﺍﷲُ ﺍﻟﻤﺴﺘﻌﺎﻥُ. «
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮُ:
ﻭﺃﻟَْ ﺒﺲُ ﺛ ﻮﺏ ﺍﻟ ﺼﺒﺮِ ﺃﺑ ﻴﺾ ﻭﺇﻧ ﻲ ﻷُﻏ ﻀﻲ ﻣﻘﻠﺘ ﻲﱠ ﻋﻠ ﻰ
َ ﺎ ﺎ
ْﻠﺠ
ﻋﻠ ﻲﱠ ﻓﻤ ﺎ ﻳﻨﻔ ﻚﱡ ﺃﻥَ ﻳﺘَ َﻔﺮﱠﺟ ﺃﺑ ﺬﻯ ﺍﻟﻘ
ﻲ ﻷﺩﻋ ﻮ ﺍﷲ ﻭﺍﻷﻣ ﺮُ ﻭﺇﻧ
ﺃﺻ ﺎﺏ ﻟﻬ ﺎ ﻓ ﻲ ﺩﻋ ﻮﺓِ ﺍﷲِ ﻖٌ
ْ ﻋﻠﻴ ﻴﱢ ﻪ
ﺿ
ﻭﻛ ﻢ ﻣ ﻦ ﻓﺘ ﻰ ﺳُ ﺪﱠﺕ
َﺟ ﺎ
****** ******************************* ﻣَﺨْﺮ ﻭﺟﻮﻫُ ﻪُ
ﻣَﺴﺎﺭِﺡُ ﺍﻟﻨﱠﻈﺮ ﻓﻲ ﺍﻟﻤﻠﻜﻮﺕ
ﻣ ﻦْ ﻃُ ﺮُﻕِ ﺍﻻﺭﺗﻴ ﺎﺡِ ﻭﺑ ﺴْﻄِﺔ ﺍﻟﺨ ﺎﻃﺮِ ٬ ﺍﻟﺘﱠﻄﻠﱡ ﻊُ ﺇﻟ ﻰ ﺁﺛ ﺎﺭِ ﺍﻟﻘُ ﺪﺭﺓِ ﻓ ﻲ ﺑ ﺪﻳ ِﻊ
ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷﺭﺽِ ٬ ﻓﺘﺴﺘﻠﺬّ ﺑﺎﻟﺒﻬﺠﺔ ﺍﻟﻌﺎﻣﺮﺓِ ﻓﻲ ﺧﻠﻖِ ﺍﻟﺒﺎﺭﻱ – ﺟﻞﱠ ﻓﻲ ﻋُ ﻼﻩُ–
ﻓﻲ ﺍﻟﺰﻫﺮﺓ ٬ ﻓ ﻲ ﺍﻟ ﺸﺠﺮﺓِ ٬ ﻓ ﻲ ﺍﻟﺠ ﺪﻭﻝِ ٬ ﻓ ﻲ ﺍﻟﺨﻤﻴﻠ ﺔِ ٬ ﻓ ﻲ ﺍﻟﺘ ﻞﱢ ﻭﺍﻟﺠﺒ ﻞ ٬ ﻓ ﻲ
ﺍﻷﺭﺽِ ﻭﺍﻟﺴﻤﺎءِ ٬ ﻓﻲ ﺍﻟﻠﻴﻞِ ﻭﺍﻟﻨﻬﺎﺭِ ٬ ﻓﻲ ﺍﻟﺸﻤﺲِ ﻭﺍﻟﻘﻤﺮِ ٬ ﻓﺘﺠﺪُ ﺍﻟﻤﺘﻌ ﺔ ﻭﺍﻷُﻧ ﺲ
٬ ﻭﺗﺰﺩﺍﺩُ ﺇﻳﻤﺎﻧﺎً ﻭﺗﺴﻠﻴﻤﺎً ﻭﺍﻧﻘﻴﺎﺩﺍً ﻟﻬﺬﺍ ﺍﻟﺨﺎﻟﻖِ ﺍﻟﻌﻈﻴﻢِ ﴿ ﻓَﺎﻋْ َﺘﺒِﺮُﻭﺍ ﻳَ ﺎ ﺃُﻭﻟِ ﻲ ﺍ ْﻟَﺄﺑْ ﺼَﺎﺭِ
. ﴾
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ﻳﻘﻮﻝ ﺃﺣﺪُ ﺍﻟﻔﻼﺳﻔﺔِ ﻣﻤﻦْ ﺃﺳﻠﻤﻮﺍ : ﻛﻨﺖُ ﺇﺫﺍ ﺷﻜﻜْﺖُ ﻓﻲ ﺍﻟﻘُ ﺪﺭﺓِ ٬ ﻧﻈ ﺮﺕُ ﺇﻟ ﻰ
ﺣﺮُﻑَ ﺍﻹﻋﺠﺎﺯِ ﻭﺍﻹﺑﺪﺍﻉِ ٬ ﻓﺄﺯﺩﺍﺩُ ﺇﻳﻤﺎﻧﺎً. ﻛﺘﺎﺏِ ﺍﻟﻜﻮﻥِ ٬ ﻷُﻃﺎﻟﻊ ﻓﻴﻪ ﺃ ْ
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ﺧُﻄﻮﺍﺕ ﻣﺪﺭﻭﺳﺔ
ﻳﻘﻮﻝُ ﺍﻟﺸﻮﻛﺎﻧﻲﱡ : ﺃﻭﺻﺎﻧﻲ ﺑﻌﺾُ ﺍﻟﻌﻠﻤﺎءِ ﻓﻘﺎﻝ : ﻻ ﺗﻨﻘﻄﻊِ ﻋ ﻦ ﺍﻟﺘ ﺄﻟﻴﻒ ﻭﻟ ﻮ
ﺃﻥْ ﺗﻜﺘُﺐ ﻓﻲ ﺍﻟﻴﻮﻡِ ﺳﻄﺮﻳﻦ . ﻗﺎﻝ : ﻓﺄﺧﺬﺕُ ﺑﻮﺻ ﱠﻴﺘِ ﻪ ٬ ﻓﻮﺟﺪﺕُ ﺛﻤﺮﺗﻬﺎ.
ﻭﻫ ﺬﺍ ﻣﻌﻨ ﻰ ﺍﻟﺤ ﺪﻳﺚ )) : ﺧﻴ ﺮُ ﺍﻟﻌﻤ ﻞِ ﻣ ﺎ ﺩﺍﻭﻡ ﻋﻠﻴ ﻪ ﺻ ﺎﺣﺒُﻪ ﻭﺇﻥْ ﻗ ﻞﱠ((
ﻭﻗﺎﻝ : ﺍﻟﻘﻄﺮﺓُ ﻣﻊ ﺍﻟﻘﻄﺮﺓِ ﺗﺠﺘﻤﻊُ ﺳﻴﻼً ﻋﻈﻴﻤﺎً.
ﻋﻠ ﻰ ﺻ ﻠﻴﺐِ ﺍﻟ ﺼﱠﺨْﺮ ﻗ ﺪْ ﺃﻣ ﺎ ﺗَ ﺮَﻯ ﺍﻟﺤﺒ ﻞَ ﺑﻄُ ﻮﻝِ
ً ﻭﺍﺣﺪﺓً ٬ ﻓﻨَﻤَ ﻞﱡ ﱠ ﺮﺍ
ُ ﺃﻥ ﻧﻔﻌﻞ ﻛﻞﱠ ﺷﻲءٍ ﻣﺮﱠﺓ ْ ﺃﻧﻨﺎ ﻧﺮﻳﺪ ﺃﺛ
ﺍﻟﻤ ﺪﻯ
ﻭﺇﻧﻤﺎ ﻳﺄﺗﻴﻨﺎ ﺍﻻﺿﻄﺮﺍﺏُ ﻣﻦ
ﻭﻧﺘﻌﺐُ ﻭﻧﺘﺮُﻙُ ﺍﻟﻌﻤﻞ ٬ ﻭﻟﻮ ﺃﻧﻨﺎ ﺃﺧﺬْﻧﺎ ﻋَﻤَﻠﻨﺎ ﺷﻴﺌﺎً ﻓ ﺸﻴﺌﺎً ٬ ﻭﻭ ﱠﺯﻋْﻨ ﺎﻩ ﻋﻠ ﻰ ﻣﺮﺍﺣ ﻞ
ﺸﺮْﻉ ﺟَ َﻌﻠَﻬ ﺎ ﻓ ﻲ ﺧﻤ ﺴﺔِ ٬ ﻟﻘﻄﻌْﻨﺎ ﺍﻟﻤﺮﺍﺣﻞ ﻓﻲ ﻫﺪﻭءٍ ٬ ﻭﺍﻋﺘﺒِ ﺮْ ﺑﺎﻟ ﺼﻼﺓِ ٬ ﻓ ﺈﻥﱠ ﺍﻟ ﱠ
ﺃﻭﻗﺎﺕٍ ﻣﺘﻔﺮﱢﻗﺔٍ ٬ ﻟﻴﻜﻮﻥ ﺍﻟﻌﺒ ﺪُ ﻓ ﻲ ﺍﺳ ﺘﺠﻤﺎﻡٍ ﻭﺭﺍﺣ ﺔٍ ٬ ﻭﻳ ﺄﺗﻲ ﻟﻬ ﺎ ﺑ ﺎﻷﺷ ﻮﺍﻕ ٬ ﻭ ﻟ ﻮ
ﺟُﻤﻌ ﺖْ ﻓ ﻲ ﻭﻗ ﺖٍ ٬ ﻟﻤ ﻞﱠ ﺍﻟﻌﺒ ﺪ ٬ ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ )) : ﺇﻥ ﺍﻟ ُﻤﻨْﺒ ﺖﱠ ﻻ ﻇﻬْ ﺮﺍً ﺃﺑْﻘ ﻰ ﻭﻻ
ﺃﺭﺿﺎً ﻗﻄﻊ . (( ﻭﻭُﺟِﺪ ﺑﺎﻟﺘﱠﺮﺑ ﺔِ ٬ ﺃﻥﱠ ﻣ ﻦْ ﻳﺄﺧ ﺬُ ﺍﻟﻌَﻤَ ﻞَ ﻋﻠ ﻰ ﻓﺘ ﺮﺍﺕٍ ٬ ﻳُﻨﺠ ﺰُ ﻣ ﺎ ﻟ ﻢ
ﻳُﻨﺠﺰْﻩُ ﻣﻦْ ﺃﺧ ﺬﻩُ ﺩﻓﻌﺔً ﻭﺍﺣﺪﺓً ٬ ﻣﻊ ﺑﻘﺎءِ ﺟﺬﻭﺓِ ﺍﻟﺮﱡﻭﺡِ ﻭﺗﻮ ﱡﻗﺪِ ﺍﻟﻌﺎﻃﻔﺔِ.
ﻭﻣﻤﺎ ﺍﺳﺘﻔﺪﺗُﻪ ﻋﻦْ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎءِ ٬ ﺃﻥﱠ ﺍﻟﺼﻠﻮﺍﺕ ﺗﺮﺗﱢﺐُ ﺍﻷﻭﻗﺎﺕِ ٬ ﺃﺧ ﺬﺍً ﻣ ﻦْ
ﻗ ﻮﻝِ ﺍﻟﺒ ﺎﺭﻱِ ﴿ : ﺇﻥﱠ ﺍﻟ ﺼﱠﻼَﺓَ ﻛَﺎﻧَ ﺖْ ﻋَﻠَ ﻰ ﺍﻟْﻤُ ﺆْﻣِﻨِﻴﻦَِ ﻛﺘَﺎﺑ ﺎً ﱠﻣﻮْﻗُﻮﺗ ﺎً . ﴾ ﻓﻠ ﻮ ﺃﻥﱠ ﺍﻟﻌﺒ ﺪ
ﻭﺯﱠﻉ ﺃﻋﻤﺎﻟﻪُ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﺪﱡﻧﻴﻮﻳﺔ ﺑﻌ ﺪ ﻛ ﻞﱢ ﺻ ﻼﺓٍ ٬ ﻟﻮﺟ ﺪ ﺳ ﻌﺔً ﻓ ﻲ ﺍﻟﻮﻗ ﺖ ٬ ﻭﻓ ﺴﺤﺔً
ﻓﻲ ﺍﻟﺰﻣﻦِ.
ﻭﺃﻧﺎ ﺃﺿﺮﺏُ ﻟﻚَ ﻣﺜَﻼَ : ﻓﻠﻮ ﺃﻥ ﻃ ﺎﻟﺐ ﺍﻟ ِﻌﻠْ ﻢ ٬ ﺟﻌ ﻞ ﻣ ﺎ ﺑﻌ ﺪ ﺍﻟﻔﺠ ﺮِ ﻟﻠﺤﻔْ ﻆِ ﻓ ﻲ
ﺃﻱّ ﻓﻦﱟ ﺷﺎء ٬ ﻭﺟﻌﻞ ﺑﻌﺪ ﺍﻟﻈﱡﻬﺮ ﻟﻠﻘﺮﺍءﺓِ ﺍﻟ ﺴﻬْﻠﺔِ ﻓ ﻲ ﺍﻟﻤﺠ ﺎﻣﻊ ﺍﻟﻌﺎﻣﱠ ﺔ ٬ ﻭﺟﻌ ﻞ ﺑﻌ ﺪ
ﺍﻟﻌ ﺼﺮ ﻟﻠﺒﺤ ﺚِ ﺍﻟﻌﻠﻤ ﻲﱢ ﺍﻟ ﺪﻗﻴﻖِ ٬ ﻭﻣ ﺎ ﺑﻌ ﺪ ﺍﻟﻤﻐ ﺮﺏِ ﻟﻠﺰﱢﻳ ﺎﺭﺓِ ﻭﺍﻷُﻧ ﺲِ ٬ ﻭﻣ ﺎ ﺑﻌ ﺪ
ﺍﻟﻌﺸﺎءِ ﻟﻘ ﺮﺍءﺓ ﺍﻟ ُﻜﺘُﺐِ ﺍﻟﻌﺼﺮﱠﻳﺔِ ﻭﺍﻟﺒﺤﻮﺙِ ﻭﺍﻟﺪﻭﺭﻳﱠﺎﺕِ ﻭﺍﻟﺠﻠﻮﺱ ﻣﻊ ﺍﻷﻫﻞ ٬ ﻟﻜ ﺎﻥ
ﻫ ﺬﺍ ﺣ ﺴﻨﺎً ٬ ﻭﺍﻟﻌﺎﻗِ ﻞ ﻟ ﻪ ﻣِ ﻦْ ﺑ ﺼﻴﺮﺗِﻪ ﻣََ ﺪﺩٌ ﻭﻧ ﻮﺭٌ ﴿ . ﺇَﻥ ﺗَﺘﱠﻘُ ﻮﺍْ ﺍﻟﻠّ ﻪَ ﻳَ ْ
ﺠﻌَ ﻞ ﱠﻟﻜُ ﻢْ
ﻓُﺮْﻗَﺎﻧﺎً. ﴾
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ﺑﻼ ﻓﻮﺿﻮﻳﱠﺔ
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ﻣﻤﺎ ﻳُﻜ ﱢﺪﺭُ ﻭﻳُ ﺸﺘﱢﺖُ ﺍﻟﺬﱢﻫﻦ ٬ ﺍﻟﻔﻮﺿﻮﱠﻳﺔُ ﺍﻟﻔﻜﺮﻳﱠ ﺔُ ﺍﻟﺘ ﻲ ﻳﻌﻴ ﺸُﻬﺎ ﺑﻌ ﺾُ ﺍﻟﻨ ﺎﺱِ٬
ﻓﻬﻮ ﻟﻢ ﻳﺤﺪﱢﺩ ﻗُﺪﺭﺍﺗِﻪ ٬ ﻭﻟﻢ ﻳﻘﺼﺪْ ﺇﻟﻰ ﻣﺎ ﻳﺠﻤﻊُ ﺷ ﻤﻞ ﻓﻜْ ﺮﻩِ ﻭﻧﻈ ﺮِﻩ ؛ ﻷﻥ ﺍﻟﻤﻌﺮﻓ ﺔ
ﺷﻌﻮﺏٌ ﻭﺩﺭﻭﺏٌ ٬ ﻭﻻ ُﺑﺪﱠ ﻣ ﻦْ ﺗﺤﺪﻳ ﺪِ ﺁﻳﺘِﻬ ﺎ ﻭﻣﻌﺮﻓ ﺔِ ﻣ ﺴﺎﻟﻜﻬﺎ ٬ ﻭﻳُﺠﻤ ﻊُ ﺭﺃْﻳ ﻪ ﻋﻠ ﻰ
ﻣﺸﺮﺏٍ ﻣﻌﺮﻭﻑٍ ٬ ﻷﻥّ ﺍﻟﺘﱠﻔﺮﺩ ﻣ ﻄﻠﻮﺏٌ.
ﻭﻛ ﺬﻟﻚ ﻣﻤﱠ ﺎ ﻳ ﺸﺘﱢﺖُ ﺍﻟ ﺬﻫﻦ ٬ ﻭﻳُ ﻮﺭِﺙ ﺍﻟﻐ ﻢﱠ ٬ ﺍﻟ ﺪﱠﻳْﻦُ ﻭﺍﻟﺘﺒِﻌ ﺎﺕُ ﺍﻟﻤﺎﻟﻴ ﺔُ
ﻭﺍﻟﺘﻜﺎﻟﻴﻒُ ﺍﻟﻤﻌﻴﺸﱠﻴﺔُ . ﻭﻫﻨﺎﻙ ﺃﺻﻮﻝٌ ﻓﻲ ﻫﺬﻩ ﺍﻟﻤﺴﺄﻟﺔِ ﺃﺭﻳﺪُ ﺫِﻛﺮﻫﺎ:
ﺴﻦَ ﺍﻹﻧﻔ ﺎﻕ ٬ ﻭﺣﻔِ ﻆ ﻣﺎﻟ ﻪُ ﺇﻻﱠ ﻟﻠﺤﺎﺟ ﺔ ﺃﻭﻟﻬﺎ : ﻣﺎ ﻏﺎﻝ ﻣﻦِ ﺍﻗﺘﺼﺪُ : ﻭﻣﻦْ ﺃﺣْ َ
ﺟﺪَ ﺍﻟﻌ ﻮﻥ ﻣ ﻦ ﺍﷲِ ﴿ ﺇِﻥﱠ ﺍﻟْ ُﻤﺒَ ﺬﱢﺭِﻳﻦَ ﻛَ ﺎﻧُﻮﺍْ ﺇِﺧْ ﻮَﺍﻥَ ٬ ﻭﺍﺟﺘﻨﺐ ﺍﻟﺘﺒﺬﻳﺮ ﻭﺍﻹﺳﺮﺍﻑ ٬ ﻭَ َ
ﺸﻴَﺎﻃِﻴﻦِ ﴿ ٬ ﴾ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺇِﺫَﺍ ﺃَﻧ َﻔﻘُﻮﺍَ ﻟﻢْ ﻳُﺴْﺮِﻓُﻮﺍَ ﻭَﻟﻢْ ﻳَﻘْﺘُﺮُﻭﺍ ﻭَﻛَﺎﻥََ ﺑ ْﻴﻦََ ﺫِﻟﻚََ ﻗﻮَﺍﻣﺎً. ﴾
ﺍﻟ ﱠ
ٍ ٬ ﻓ ﺈ ﱠ
ﻥ ﺍﻟﺜﺎﻧﻲ : ﻛﺴْﺐ ﺍﻟﻤﺎﻝ ﻣﻦ ﺍﻟﻮﺟﻮﻩِ ﺍﻟﻤُﺒﺎﺣﺔِ ٬ ﻭﻫﺠْ ﺮُ ﻛ ﻞﱢ ﻛ ﺴﺐٍ ﻣﺤ ﺮﱠﻡ
ﺍﷲ ﻃﻴﱢﺐٌ ﻻ ﻳﻘﺒ ﻞُ ﺇﻻ ﻃﻴﱢﺒ ﺎً ٬ ﻭﺍﷲُ ﻻ ﻳُﺒ ﺎﺭﻙُ ﻓ ﻲ ﺍﻟﻤﻜ ﺴﺐِ ﺍﻟﺨﺒﻴ ﺚِ َ ﴿ ﻭﻟَ ﻮَْ ﺃﻋْﺠَﺒَ ﻚَ
ﺨﺒِﻴﺚِ. ﴾
ﻛَﺜْﺮَﺓُ ﺍﻟْ َ
ﺍﻟﺜﺎﻟﺚ : ﺍﻟﺴﱠﻌْﻲُ ﻓﻲ ﻃﻠﺐِ ﺍﻟﻤﺎﻝِ ﺍﻟﺤﻼﻝِ ٬ ﻭﺟﻤْﻌُﻪ ﻣﻦْ ﺣﻠﱢﻪ ٬ ﻭﺗ ﺮﻙُ ﺍﻟﻌﻄﺎﻟ ﺔِ
ﻭﺍﻟﺒﻄﺎﻟﺔِ ٬ ﻭﺍﺟﺘﻨﺎﺏِ ﺇﺯﺟﺎءِ ﺍﻷﻭﻗﺎﺕِ ﻓﻲ ﺍﻟﺘﻔﺎﻫﺎﺕِ ٬ ﻓﻬﺬﺍ ﺍﺑﻦُ ﻋﻮﻑ ﻳﻘﻮﻝُ : ﺩﻟﱡﻮﻧﻲ
ﻀﻴَﺖِ ﺍﻟﺼﱠﻠَﺎﺓُ ﻓَﺎﻧﺘَﺸِﺮُﻭﺍ ﻓِﻲ ﺍ ْﻟﺄَﺭْﺽِ ﻭَﺍﺑْ َﺘﻐُﻮﺍ ﻣِﻦ ﻓَ ﻀْﻞِ ﺍﻟﻠﱠ ﻪِ ﻋﻠﻰ ﺍﻟﺴﻮﻕَِ ﴿ : ﻓﺈِﺫَﺍُ ﻗ ِ
ﻭَﺍ ْﺫﻛُﺮُﻭﺍ ﺍﻟﻠﱠﻪَ ﻛَﺜِﻴﺮﺍً ﱠﻟ َﻌﻠﱠ ُﻜﻢْ ﺗُﻔْﻠِﺤُﻮﻥَ. ﴾
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ﺛﻤﻨُﻚ ﺇﻳﻤﺎﻧُﻚ ﻭﺧُﻠُﻘُﻚ
ﻣ ﺮﱠ ﻫ ﺬﺍ ﺍﻟﺮﺟ ﻞُ ﺍﻟﻔﻘﻴ ﺮُ ﺍﻟﻤﻌ ﺪﻭﻡُ ٬ ﻭﻋﻠﻴ ﻪِ ﺃﺳ ﻤﺎﻝٌ ﺑﺎﻟﻴ ﺔٌ ﻭﺛﻴ ﺎﺏٌ ﺭﺛﱠ ﺔ ٬ ﺟ ﺎﺋﻊ
ﺍﻟﺒﻄْﻦ ٬ ﺣﺎﻓﻲ ﺍﻟﻘﺪﻡِ ٬ ﻣﻐﻤﻮﺭ ﺍﻟﻨﱠﺴﺐِ ٬ ﻻ ﺟﺎﻩٌ ﻭﻻ ﻣﺎﻝٌ ﻭﻻ ﻋﺸﻴﺮﺓٌ ٬ ﻟﻴﺲ ﻟﻪ ﺑﻴﺖٌ
ﻳﺄﻭﻱ ﺇﻟﻴﻪِ ٬ ﻭﻻ ﺃﺛﺎﺙ ﻭﻻ ﻣﺘﺎﻉ ٬ ﻳﺸﺮﺏُ ﻣﻦ ﺍﻟﺤﻴﺎﺽِ ﺍﻟﻌﺎ ﱠﻣﺔِ ﺑﻜ ﱠﻔﻴْ ﻪ ﻣ ﻊ ﺍﻟ ﻮﺍﺭﺩﻳﻦ
٬ ﻭﻳﻨﺎﻡُ ﻓﻲ ﺍﻟﻤﺴﺠﺪِ ٬ ﻣﺨ ﱠﺪﺗُﻪ ﺫﺭﺍﻋُﻪ ٬ ﻭﻓﺮﺍﺷُﻪ ﺍﻟﺒﻄﺤﺎءُ ٬ ﻟﻜﻨﱠﻪ ﺻﺎﺣﺐُ ﺫِﻛﺮٍ ﻟﺮﺑﱢ ﻪ
ﻭﺗﻼﻭﺓٍ ﻟﻜﺘﺎﺏِ ﻣﻮﻻﻩُ ﻻ ﻳﻐﻴ ﺐُ ﻋ ﻦِ ﺍﻟ ﺼﱠﻒﱢ ﺍﻷﻭﻝِ ﻓ ﻲ ﺍﻟ ﺼﻼﺓِ ﻭﺍﻟﻘﺘ ﺎﻝِ ٬ ﻣ ﺮﱠ ﺫﺍﺕ
ﻳﻮﻡٍ ﺑﺮﺳﻮﻝِ ﺍﷲِ r ﻓﻨﺎﺩﺍﻩُ ﺑﺎﺳ ِﻤﻪِ ﻭﺻﺎﺡ ﺑﻪ )) : ﻳﺎ ﺟُﻠﻴْﺒﻴﺐُ ﺃﻻ ﺗﺘﺰ ﱠﻭﺝُ ؟ . (( ﻗ ﺎﻝ:
ﻳﺎ ﺭﺳﻮﻝ ﺍﷲِ ٬ ﻭﻣﻦْ ﻳُ ﺰﻭﱢﺟُﻨ ﻲ ؟ ﻭﻻ ﻣ ﺎﻝٌ ﻭﻻ ﺟ ﺎﻩٌ ؟ ﺛ ﻢﱠ ﻣ ﺮﱠ ﺑ ﻪ ﺃﺧ ﺮﻯ ٬ ﻓﻘ ﺎﻝ ﻟ ﻪ
ﻣﺜْﻞ ﻗﻮ ﻟﻪِ ﺍﻷﻭﻝِ ٬ ﻭﺃﺟﺎﺏ ﺑﻨﻔﺲِ ﺍﻟﺠﻮﺍﺏ ٬ ﻭﻣﺮﱠ ﺛﺎﻟﺜﺔً ٬ ﻓﺄﻋﺎﺩ ﻋﻠﻴ ﻪ ﺍﻟ ﺴﺆﺍﻝ ﻭﺃﻋ ﺎﺩ
ﻫﻮ ﺍﻟﺠﻮﺍﺏ ٬ ﻓﻘﺎﻝ )) : r ﻳﺎ ﺟﻠﻴﺒﻴﺐُ ٬ ﺍﻧﻄﻠِﻖْ ﺇﻟﻰ ﺑﻴﺖِ ﻓ ﻼﻥٍ ﺍﻷﻧ ﺼﺎﺭﻱﱢ ﻭﻗُ ﻞْ ﻟ ﻪ
: ﺭﺳﻮﻝُ ﺍﷲِ r ﻳﻘﺮﺋُﻚ ﺍﻟﺴﻼﻡ ٬ ﻭﻳﻄﻠ ﺐُ ﻣﻨﻚ ﺃﻥ ﺗُﺰﻭﱢﺟﻨﻲِ ﺑﻨْﺘﻚ. ((
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ﻭﻫﺬﺍ ﺍﻷﻧﺼﺎﺭﻱﱠ ﻣﻦْ ﺑﻴﺖٍ ﺷﺮﻳﻒٍ ﻭﺃﺳﺮﺓٍ ﻣﻮﻗﺮﺓٍ ٬ ﻓﺎﻧﻄﻠﻖ ﺟﻠﻴﺒﻴ ﺐٌ ﺇﻟ ﻰ ﻫ ﺬﺍ
ﺍﻷﻧﺼﺎﺭﻱﱢ ﻭﻃﺮﻕ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺏ ﻭﺃﺧﺒﺮﻩ ﺑﻤﺎ ﺃﻣﺮﻩ ﺑﻪ ﺭﺳﻮﻝُ ﺍﷲِ r ﻓﻘﺎﻝ ﺍﻷﻧ ﺼﺎﺭﻱﱡ
: ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ r ﺍﻟﺴﻼﻡُ ٬ ﻭﻛﻴﻒ ﺃُﺯﻭﱢﺟﻚ ﺑﻨﺘﻲ ﻳﺎ ﺟﻠﻴﺒﻴ ﺐُ ﻭﻻ ﻣ ﺎﻝٌ ﻭﻻ ﺟ ﺎﻩٌ ؟
ﺨﺒَ ﺮَ ﻓﺘﻌﺠ ﺐُ ﻭﺗﺘ ﺴﺎءﻝُ : ﺟﻠﻴﺒﻴ ﺐٌ ! ﻻ ﻣ ﺎﻝٌ ﻭﻻ ﺟ ﺎﻩٌ ؟ ﻓﺘ ﺴﻤُﻊ ﻭﺗ ﺴﻤﻊُ ﺯﻭﺟﺘُ ﻪ ﺍﻟ َ
ﺍﻟﺒﻨ ﺖُ ﺍﻟﻤﺆﻣﻨ ﺔُ ﻛ ﻼﻡ ﺟﻠﻴﺒﻴ ﺐٍ ﻭﺭﺳ ﺎﻟﺔ ﺍﻟﺮﺳ ﻮﻝِ r ﻓﺘﻘ ﻮﻝ ﻷﺑﻮﻳﻬ ﺎ : ﺃﺗُ ﺮﺩﱠﺍﻥِ ﻃﻠ ﺐ
ﺭﺳﻮﻝِ ﺍﷲِ ٬ r ﻻ ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪِﻩِ.
ﻭﺣﺼﻞ ﺍﻟﺰﻭﺍﺝ ﺍﻟﻤﺒﺎﺭﻙ ﻭﺍﻟ ﱡﺬ ﱢﺭﱠﻳﺔُ ﺍﻟﻤﺒﺎﺭﻛﺔُ ﻭﺍﻟﺒﻴﺖُ ﺍﻟﻌﺎﻣﺮُ ٬ ﺍﻟﻤﺆﺳﱠ ﺲُ ﻋﻠ ﻰ
ﺗﻘ ﻮﻯ ﻣ ﻦ ﺍﷲِ ﻭﺭﺿ ﻮﺍﻥٍ ٬ ﻭﻧ ﺎﺩﻯ ﻣﻨ ﺎﺩﻱ ﺍﻟﺠﻬ ﺎﺩِ ٬ ﻭﺣ ﻀﺮ ﺟﻠﻴﺒﻴ ﺐُ ﺍﻟﻤﻌﺮﻛ ﺔ٬
ﻭﻗﺘﻞ ﺑﻴﺪﻩ ﺳﺒﻌﺔً ﻣ ﻦ ﺍﻟﻜﻔ ﺎﺭِ ٬ ﺛ ﻢ ﻗُﺘ ﻞ ﻓ ﻲ ﺳ ﺒﻴﻞِ ﺍﷲِ ٬ ﻭﺗﻮﺳ ﺪ ﺍﻟﺜ ﺮﻯ ﺭﺍﺿ ﻴﺎً ﻋ ﻦْ
ﺭﺑﱢﻪ ﻭﻋﻦْ ﺭﺳﻮﻟِﻪ r ﻭﻋﻦْ ﻣﺒﺪﺋِﻪ ﺍﻟﺬﻱ ﻣﺎﺕ ﻣﻦْ ﺃﺟِﻠﻪِ ٬ ﻭﻳﺘﻔ ﱠﻘﺪُ ﺍﻟﺮﺳﻮﻝُ r ﺍﻟﻘﺘﻠ ﻰ٬
ﻓﻴُﺨﺒﺮُﻩ ﺍﻟ ﻨﺎﺱُ ﺑﺄﺳﻤﺎﺋِﻬﻢ ٬ ﻭﻳﻨﺴﻮﻥ ﺟﻠﻴﺒﻴﺒ ﺎً ﻓ ﻲ ﻏﻤ ﺮﺓِ ﺍﻟﺤ ﺪﻳﺚ ٬ ﻷﻧ ﻪُ ﻟ ﻴﺲ ﻻﻣﻌ ﺎً
ﻭﻻ ﻣ ﺸﻬﻮﺭﺍً ٬ ﻭﻟﻜ ﻦّ ﺍﻟﺮﺳ ﻮﻝ r ﻳ ﺬﻛُﺮُ ﺟﻠﻴﺒﻴﺒ ﺎً ﻭﻻ ﻳﻨ ﺴﺎﻩُ ٬ ﻭﻳﺤﻔ ﻆُ ﺍﺳ ﻤﻪ ﻓ ﻲ
ﺍﻟﺰﺣﺎﻡِ ﻭﻻ ﻳُﻐﻔﻠﻪ ٬ ﻭﻳﻘﻮﻝُ )) : ﻟﻜﻨﱠﻨﻲ ﺃﻓﻘِﺪُ ﺟﻠﻴﺒﻴﺒﺎً. ((
ﻭﻳﺠﺪﻩ ﻭﻗﺪ ﺗﺪﺛﱠﺮ ﺑﺎﻟﺘﺮﺍﺏ ٬ ﻓﻴﻨﻔﺾُ ﺍﻟﺘﺮﺍﺏ ﻋﻦ ﻭﺟﻬﻪ ﻭﻳﻘ ﻮﻝُ ﻟ ﻪَ )) : ﻗ َﺘﻠْ ﺖَ
ﺳﺒﻌﺔ ﺛﻢُ ﻗ ِﺘﻠْﺖ ؟ ﺃﻧﺖ ﻣﻨﻲ ﻭﺃﻧﺎ ﻣﻨﻚ ٬ ﺃﻧﺖ ﻣﻨﻲ ﻭﺃﻧ ﺎ ﻣﻨ ﻚ ٬ ﺃﻧ ﺖ ﻣﻨ ﻲ ﻭﺃﻧ ﺎ ﻣﻨ ﻚ
. (( ﻭﻳﻜﻔﻲ ﻫﺬﺍ ﺍﻟﻮﺳﺎﻡ ﺍﻟﻨﺒﻮﻱﱡ ﺟﻠﻴﺒﻴﺒﺎً ﻋﻄﺎءً ﻭﻣﻜﺎﻓﺄﺓً ﻭﺟﺎﺋﺰﺓً.
ﺇﻥﱠ ﺛﻤﻦَ ﺟﻠﻴﺒﻴﺐٍ ٬ ﺇﻳﻤﺎﻧُﻪ ﻭﺣﺐﱡ ﺭﺳﻮﻝِ ﺍﷲِ r ﻟﻪ ٬ ﻭﺭﺳ ﺎﻟﺘُﻪ ﺍﻟﺘ ﻲ ﻣ ﺎﺕ ﻣ ﻦ
ﺃﺟﻠِﻬ ﺎ . ﺇﻥﱠ ﻓﻘ ﺮﻩ ﻭﻋ ﺪﻣَ ﻪ ﻭﺿ ﺂﻟﺔُ ﺃﺳ ﺮﺗِﻪ ﻟ ﻢ ﺗُ ﺆﺧﱢﺮْﻩ ﻋ ﻦْ ﻫ ﺬﺍ ﺍﻟ ﺸﺮﻑِ ﺍﻟﻌﻈ ﻴﻢِ
ﻭﺍﻟﻤﻜ ﺴﺐ ﺍﻟ ﻀﺨﻢِ ٬ ﻟﻘ ﺪْ ﺣ ﺎﺯ ﺍﻟ ﺸﻬﺎﺩﺓ ﻭﺍﻟﺮﱢﺿ ﺎ ﻭﺍﻟﻘﺒُ ﻮﻝ ﻭﺍﻟ ﺴﻌﺎﺩﺓ ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ
ﺴ َﺘﺒْﺸِﺮُﻭﻥَ ﺑِﺎﻟﱠﺬِﻳﻦَ ﻟَﻢَْ ﻳﻠْﺤَﻘُﻮﺍِْ ﺑﻬِ ﻢ ﻭﺍﻵﺧﺮﺓ ﴿ : ﻓَﺮِﺣِﻴﻦَ ﺑِﻤَﺎ ﺁﺗَﺎ ُﻫﻢُ ﺍﻟﻠّﻪُ ﻣِﻦَ ﻓ ْ
ﻀﻠِﻪِ ﻭَﻳَ ْ
ﺧ ْﻠ ِﻔ ِﻬﻢْ ﺃَﻻﱠ ﺧَﻮْﻑٌ ﻋََﻠ ْﻴ ِﻬﻢْ ﻭَﻻَُ ﻫﻢْ ﻳَﺤْ َﺰﻧُﻮﻥَ. ﴾
ﱢﻣﻦَْ
ﺇﻥﱠ ﻗﻴﻤﺘﻚ ﻓﻲ ﻣﻌﺎﻧﻴﻚ ﺍﻟﺠﻠﻴﻠﺔِ ﻭﺻﻔﺎﺗِﻚ ﺍﻟﻨﺒﻴﻠﺔِ.
ﺇﻥﱠ ﺳﻌﺎﺩﺗﻚ ﻓﻲ ﻣﻌﺮﻓﺘِﻚ ﻟﻸﺷﻴﺎءِ ﻭﺍﻫﺘﻤﺎﻣﺎﺗِﻚ ﻭﺳﻤﻮﱢﻙ.
ﺇﻥﱠ ﺍﻟﻔﻘ ﺮَ ﻭﺍﻟﻌ ﻮﺯ ﻭﺍﻟﺨﻤ ﻮﻝ ٬ ﻣ ﺎ ﻛ ﺎﻥ ﻳﻮﻣ ﺎً ﻣ ﻦ ﺍﻷﻳ ﺎﻡِ ﻋﺎﺋﻘ ﺎً ﻓ ﻲ ﻃﺮﻳ ﻖ
ﺍﻟﺘﱠﻔﻮﱡﻕِ ﻭﺍﻟﻮﺻﻮﻝِ ﻭﺍﻻﺳﺘﻌﻼءِ . ﻫﻨﻴﺌﺎً ﻟﻤﻦْ ﻋَﺮَﻑَ ﺛﻤﻨ ﻪ ﻓﻌ ﻼً ﺑﻨﻔ ﺴِﻪ ٬ ﻭﻫﻨﻴﺌ ﺎً ﻟﻤ ﻦْ
ﺃﺳ ﻌﺪ ﻧﻔ ﺴﻪُ ﺑﺘﻮﺟﻴﻬ ﻪِ ﻭﺟﻬ ﺎﺩِﻩ ﻭﻧُﺒِﻠ ﻪ ٬ ﻭﻫﻨﻴﺌ ﺎً ﻟﻤ ﻦْ ﺃﺣْ ﺴﻦَ ﻣ ﺮﱠﺗﻴْﻦ ٬ ﻭﺳ ﻌﺪ ﻓ ﻲ
ﺍﻟﺤﻴﺎﺗﻴﻦِ ٬ ﻭﺃﻓﻠﺢ ﻓﻲ ﺍﻟﻜﺮﺗ ْﻴﻦِ ٬ ﺍﻟﺪﱡﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ.
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ﻻ ﲢﺰﻥ
260
ﻳﺎ ﺳﻌﺎﺩﺓ ﻫﺆﻻء
ﺃﺑﻮ ﺑﻜﺮٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪُ : ﺑﺂﻳﺔٍ ﴿ : ﻭَﺳَ ﻴُ َ
ﺠﻨﱠ ُﺒﻬَﺎ ﺍﻟَْ ﺄﺗْﻘَﻰ { 17 } ﺍﻟﱠ ﺬِﻱ ﻳُْ ﺆﺗِﻲ
ﺰﻛﱠﻰ. ﴾ ﻣَﺎﻟَﻪُ ﻳَﺘَ َ
ﻋﻤ ﺮُ ﺭﺿ ﻲ ﺍﷲ ﻋﻨ ﻪ : ﺑﺤ ﺪﻳﺚِ )) : ﺭﺃﻳ ﺖُ ﻗ ﺼﺮﺍً ﺃﺑ ﻴﺾ ﻓ ﻲ ﺍﻟﺠﻨ ﺔِ٬
ﻗﻠﺖُ : ﻟﻤﻦ ﻫﺬﺍ ﺍﻟﻘﺼﺮُ ؟ ﻗﻴﻞ ﻟﻲ : ﻟﻌﻤﺮ ﺑﻨﺶ ﺍﻟﺨﻄﺎﺏِ. ((
ﻭﻋﺜﻤﺎﻥُ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪُ : ﺑﺪ ﻋﺎءِ )) : ﺍﻟﻠﻬﻢﱠ ﺍﻏﻔْ ﺮ ﻟﻌﺜﻤ ﺎﻥ ﻣ ﺎ ﺗﻘ ﺪﱠﻡ ﻣ ﻦْ
ﺫﻧﺒِﻪ ﻭﻣﺎ ﺗﺄﺧﱠﺮ. ((
ﻭﻋﻠ ﻲﱞ ﺭﺿ ﻲ ﺍﷲ ﻋﻨ ﻪُ )) : ﺭﺟُ ﻞٌ ﻳﺤ ﺐﱡ ﺍﷲ ﻭﺭﺳ ﻮﻟﻪ ٬ ﻭﻳﺤﺒﱡ ﻪ ﺍﷲُ
ﻭﺭﺳﻮﻟُﻪ. ((
ﻭﺳﻌﺪُ ﺑﻦُ ﻣﻌﺎﺫٍ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪُ )) : ﺍﻫﺘﺰﱠ ﻟﻪ ﻋﺮﺵُ ﺍﻟﺮﺣﻤﻦِ. ((
ﻭﻋﺒﺪُﺍﷲِ ﺑﻦ ﻋﻤْﺮٍﻭ ﺍﻷﻧ ﺼﺎﺭﻱﱡ ﺭ ﺿ ﻲ ﺍﷲ ﻋﻨ ﻪُ )) : ﻛﻠﱠﻤ ﻪ ﺍﷲُ ﻛِﻔﺎﺣ ﺎً ﺑ ﻼ
ﺗﺮْﺟُﻤﺎﻥ. ((
ﻈَﻠﺔُ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪُ )) : ﻏﺴﱠﻠﺘْﻪُ ﻣﻼﺋﻜﺔُ ﺍﻟﺮﺣﻤﻦِ. (( ﻭﺣﻨْ َ
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ﻭﻳﺎ ﺷﻘﺎﻭﺓ ﻫﺆﻻء
ﺸ ّﻴﺎً. ﴾
ﻋَﻠﻴْﻬَﺎ ﻏُﺪُﻭّﺍًَ ﻭﻋَ ِ ﻓﺮﻋﻮﻥُ ﴿ : ﺍﻟﻨﱠﺎﺭُُ ﻳﻌْ َﺮﺿُﻮﻥََ
ﻭﻗﺎﺭﻭﻥُ ﴿ : ﻓَﺨَﺴَﻔْﻨَﺎ ﺑِﻪَِ ﻭﺑِﺪَﺍﺭِﻩِ ﺍ ْﻟﺄَﺭْﺽَ. ﴾
ﺳﺄُﺭْﻫِﻘُﻪُ ﺻَﻌُﻮﺩﺍً. ﴾ ﻭﺍﻟﻮﻟﻴﺪُ ﺑﻦُ ﺍﻟﻤﻐﻴﺮﺓَ ﴿ :
ﻭﺃُﻣﱠﻴﺔُ ﺑﻦُ ﺧﻠﻒَ ﴿ : ﻭﻳْﻞٌ ﱢﻟ ُﻜﻞﱢ ﻫُﻤَﺰَﺓٍ ﻟﱡﻤَﺰَﺓٍ. ﴾
ﻭﺃﺑﻮ ﻟﻬﺐٍ ﴿ : ﺗَﺒﱠﺖْ ﻳَﺪَﺍَ ﺃﺑِﻲَ ﻟﻬَﺐٍَ ﻭﺗَﺐﱠ. ﴾
ﺳ َﻨ ْﻜﺘُﺐُ ﻣَﺎ ﻳَﻘُﻮﻝَُ ﻭﻧَﻤُﺪﱡ ﻟَﻪُِ ﻣﻦَ ﺍ ْﻟﻌَﺬَﺍﺏِ ﻣَﺪّﺍً. ﴾
ﻭﺍﻟﻌﺎﺹ ﺑﻦُ ﻭﺍﺋﻞٍ ﴿ : ﻛَﻠﱠﺎَ
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ﻭﻗﻔــــــﺔ
» ﻗﱠﻠﺔُ ﺍﻟﺘﻮﻓﻴﻖِ ﻭﻓﺴﺎﺩُ ﺍﻟﺮﺃﻱ ٬ ﻭﺧﻔﺎءُ ﺍﻟﺤﻖﱢ ﻭﻓﺴﺎﺩُ ﺍﻟﻘﻠ ﺐ ٬ ﻭﺧﻤ ﻮﻝُ ﺍﻟ ﺬﱢ ْﻛﺮِ٬
ﱢ ﻪ ٬ ﻭﻣﻨْ ﻊُ ﺇﺟﺎﺑ ﺔِ
ﻭﺇﺿﺎﻋﺔُ ﺍﻟﻮﻗﺖِ ٬ ﻭﻧَﻔْ ﺮَﺓُ ﺍﻟﺨﻠْ ﻖ ٬ ﻭﺍﻟﻮﺣْ ﺸﺔُ ﺑ ﻴﻦ ﺍﻟﻌﺒ ﺪِ ﻭﺑ ﻴﻦ ﺭﺑ
ﺍﻟ ﺪﻋﺎءِ ٬ ﻭﻗ ﺴﻮﺓُ ﺍﻟﻘﻠ ﺐِ ٬ ﻭﻣﺤْ ﻖُ ﺍﻟﺒﺮﻛ ﺔِ ﻓ ﻲ ﺍﻟ ﺮﱢﺯﻕِ ﻭﺍﻟﻌُﻤ ﺮِ ٬ ﻭﺣﺮﻣ ﺎﻥُ ﺍﻟﻌﻠ ﻢِ٬
ﻭﻟﺒ ﺎﺱُ ﺍﻟ ﺬﱡﻝﱢ ٬ ﻭﺇﻫﺎﻧ ﺔُ ﺍﻟﻌ ﺪﻭﱢ ﻭﺿ ﻴﻖُ ﺍﻟ ﺼﺪﺭِ ٬ ﻭﺍﻻﺑ ﺘﻼءُ ﺑﻘﺮﻧ ﺎءِ ﺍﻟ ﺴﻮءِ ﺍﻟ ﺬﻳﻦ
ﻳُﻔﺴﺪﻭﻥ ﺍﻟﻘﻠﺐ ﻭﻳُﻀﻴﱢﻌﻮﻥ ﺍﻟﻮﻗﺖ ٬ ﻭﻃﻮﻝُ ﺍﻟﻬﻢﱢ ٬ ﻭﺿﻨْﻚُ ﺍﻟﻤﻌﻴﺸﺔِ ٬ ﻭﻛَﺴْﻒُ ﺍﻟﺒ ﺎﻝِ
ﻻ ﲢﺰﻥ
261
.. . ﺗﺘﻮﻟﱠ ﺪ ﻣ ﻦ ﺍﻟﻤﻌ ﺼﻴﺔِ ﻭﺍﻟﻐﻔﻠِ ﺔ ﻋ ﻦ ﺫﻛ ﺮِ ﺍﷲِ ٬ ﻛﻤ ﺎ ﻳﺘﻮﻟﱠ ﺪ ﺍﻟ ﺰﺭﻉُ ﻋ ﻦ ﺍﻟﻤ ﺎءِ٬
ﻭﺍﻹﺣﺮﺍﻕُ ﻋﻦ ﺍﻟﻨﺎﺭِ . ﻭﺃﺿﺪﺍﺩُ ﻫﺬﻩ ﺗﺘﻮﻟﱠﺪُ ﻋﻦ ﺍﻟﻄﺎﻋﺔِ. «
» ﺃﻣﱠﺎ ﺗﺄﺛﻴﺮُ ﺍﻻﺳﺘﻐﻔﺎﺭِ ﻓﻲ ﺩﻓْﻊ ﺍﻟﻬﻢﱢ ﻭﺍﻟﻐﻢﱢ ﻭﺍﻟﻀﻴﻖِ ٬ ﻓﻤِﻤﱠﺎ ﺍﺷ ﺘﺮﻙ ﻓ ﻲ ﺍﻟﻌﻠْ ﻢِ
ﺑ ﻪ ﺃﻫ ﻞُ ﺍﻟﻤﻠ ﻞِ ﻭﻋﻘ ﻼءُ ﻛ ﻞﱢ ﺃﻣﱠ ﺔ ٬ ﺇﻥﱠ ﺍﻟﻤﻌﺎﺻ ﻲ ﻭﺍﻟﻔ ﺴﺎﺩ ﺗُﻮﺟِ ﺐ ﺍﻟﻬ ﻢﱠ ﻭﺍﻟﻐ ﻢﱠ٬
ﻭﺍﻟﺨﻮﻑ ﻭﺍﻟﺤﺰﻥ ٬ﻭﺿِﻴﻖ ﺍﻟﺼﺪﺭ ٬ ﻭﺃﻣ ﺮﺍﺽ ﺍﻟﻘﻠ ﺐ ٬ ﺣﺘ ﻰ ﺇﻥّ ﺃﻫﻠﻬ ﺎ ﺫﺍ ﻗ ﻀﻮﺍ
ﻣﻨﻬﺎ ﺃﻭﻃﺎﺭﻫﺎ ٬ ﻭﺳﺌﻤﺘْﻬﺎ ﻧﻔﻮﺳُﻬﻢ ٬ ﺍﺭﺗﻜﺒﻮﻫﺎ ﺩﻓﻌﺎً ﻟﻤﺎ ﻳﺠﺪﻭﻧﻪُ ﻓ ﻲ ﺻ ﺪﻭﺭﻫِﻢ ﻣ ﻦ
ﺍﻟﻀﱢﻴﻖِ ﻭﺍﻟﻬﻢﱢ ﻭﺍﻟﻐﻢﱢ ٬ ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺦُ ﺍﻟﻔﺴﻮﻕِ:
ﻭﺃُﺧ ﺮﻯ ﺗ ﺪﺍﻭﻳْﺖُِ ﻣﻨْﻬ ﺎ ﻭﻛ ﺄﺱٍ ﺷِ ﺮﺑْﺖُ ﻋﻠ ﻰ ﻟ ﺬﱠﺓٍ
ﺑﻬ ﺎ ﺎ ﺇﻻ ﺍﻟﺘﻮﺑ ﺔُ
ﻭﺇﺫﺍ ﻛ ﺎﻥ ﻫ ﺬﺍ ﺗ ﺄﺛﻴﺮُ ﺍﻟ ﺬﻧﻮﺏِ ﻭﺍﻵﺛ ﺎﻡِ ﻓ ﻲ ﺍﻟﻘﻠ ﻮﺏِ ٬ ﻓ ﻼ ﺩﻭﺍء ﻟﻬ
ﻭﺍﻻﺳﺘﻐﻔﺎﺭُ. «
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ﺭِﻗْﻘﺎً ﺑﺎﻟﻘﻮﺍﺭﻳﺮ
ﺟ َﻌﻞََ ﺑ ْﻴ َﻨﻜُﻢ ﻣﱠﻮَﺩﱠﺓً ﻭَﺭَﺣْﻤَﺔً. ﴾
َ ﴿ ﻭﻋَﺎﺷِﺮُﻭ ُﻫﻦﱠ ﺑِﺎﻟْ َﻤﻌْﺮُﻭﻑِ ﴿ . ﴾ ﻭَ َ
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﺍﺳﺘﻮﺻُﻮﺍ ﺑﺎﻟﻨﺴﺎءِ ﺧﻴﺮﺍً ٬ ﻓﺈﻧﻬﻦﱠ ﻋﻮﺍﻥٍ ﻋﻨﺪﻛﻢ. ((
ﻭﻓﻲ ﺣﺪﻳﺚِ ﺁﺧﺮ )) : ﺧﻴﺮُﻛﻢ ﺧﻴﺮﻛﻢ ﻷﻫِﻠﻪِ ٬ ﻭﺃﻧﺎ ﺧﻴﺮُﻛﻢ ﻷﻫﻠﻲ. ((
ﺍﻟﺒﻴ ﺖُ ﺍﻟ ﺴﻌﻴﺪُ ﻫ ﻮ ﺍﻟﻌ ﺎﻣﺮُ ﺑﺎﻷُﻟﻔ ﺔِ ٬ ﺍﻟﻘ ﺎﺋﻢُ ﻋﻠ ﻰ ﺍﻟﺤ ﺐﱢ ﺍﻟﻤﻤﻠ ﻮءُ ﺗﻘ ﻮﻯ
ﻋﻠَ ﻰ ﺗَﻘْ ﻮَﻯ ﻣِ ﻦَ ﺍﻟﻠّ ﻪِ ﻭَ ِﺭﺿْ ﻮَﺍﻥٍ ﺧَﻴْ ﺮٌ ﺃَﻡ ﻣﱠ ﻦْ ﻭﺭﺿ ﻮﺍﻧﺎً ﴿ : ﺃَﻓَﻤَ ﻦْ ﺃَﺳﱠ ﺲَُ ﺑﻨْﻴَ ﺎﻧَ ﻪَُ
ﺟﻬَ ﱠﻨﻢَ ﻭَﺍﻟﻠّ ﻪُ ﻻَ ﻳَﻬْ ﺪِﻱ ﺍﻟْﻘَْ ﻮﻡَ
ﺷﻔَﺎ ﺟُ ُﺮﻑٍ ﻫَﺎﺭٍ ﻓَﺎ ْﻧﻬَﺎﺭَ ﺑِﻪِ ﻓِﻲ ﻧَﺎﺭَِ ﻋَﻠﻰََ ﺃَﺳﱠﺲَُ ﺑ ْﻨﻴَﺎﻧَﻪَُ
ﺍﻟﻈﱠﺎﻟِﻤِﻴﻦَ. ﴾
************************ *****************
ﺑَﺴْﻤﺔٌ ﻓﻲ ﺍﻟﺒﺪﺍﻳﺔِ
ﻣ ﻦ ﺣُﺴﻦِ ﺍﻟﻄﺎﻟﻊ ﻭﺟﻤﻴﻞِ ﺍﻟﻤﻘﺎﺑﻠﺔِ ﺗﺒﺴﱡﻢ ﺍﻟﺰﻭﺟﺔِ ﻟﺰﻭﺟِﻬ ﺎ ﻭﺍﻟ ﺰﻭﺝُ ﻟﺰﻭﺟﺘِ ﻪ٬
ﺇﻥ ﻫﺬﻩ ﺍﻟﺒﺴﻤﺔ ﺇﻋ ﻼﻥٌ ﻣﺒ ﺪﺋﻲﱞ ﻟﻠﻮﻓ ﺎﻕِ ﻭﺍﻟﻤ ﺼﺎﻟﺤﺔِ )) : ﻭﺗﺒ ﺴﱡﻤﻚ ﻓ ﻲ ﻭﺟ ﻪ ﺃﺧﻴ ﻚ
ﺻﺪﻗﺔٌ . (( ﻭﻛﺎﻥ r ﺿﺤﱠﺎﻛﺎً ﺑﺴﱠﺎﻣﺎً.
ﺤﻴﱠ ﺔً ﻣﱢ ﻦْ ﻋِﻨ ﺪِ ﺍﻟﻠﱠ ﻪُِ ﻣﺒَﺎ َﺭﻛَ ﺔً ﻋﻠَ ﻰ ﺃَﻧﻔُ ﺴِ ُﻜﻢْ ﺗَ ِ ﻭﻓﻲ ﺍﻟﺒﺪﺍﻳﺔِ ﺑﺎﻟﺴﻼﻡِ ﴿ : ﻓََ
ﺴﻠﱢﻤُﻮﺍَ
ﺴﻦَ ﻣِ ْﻨﻬَﺎ ﺤﻴﱡﻮﺍْ ﺑِﺄَﺣْ َ ﻃﻴﱢﺒَﺔً ٬ ﴾ ﻭﺭﺩﱡ ﺍﻟﺘﺤﻴﺔِ ﻣﻦ ﺃﺣﺪِﻫﻤﺎ ﻟﻶﺧﺮِ ﴿ : ﻭَﺇِﺫَﺍُ
ﺣﻴﱢ ْﻴﺘُﻢ ﺑِﺘَﺤِﻴﱠﺔٍ ﻓَ َ َ
ﺃَﻭْ ﺭُﺩﱡﻭﻫَﺎ. ﴾
ﻗﺎﻝ ﻛُﺜﻴﱢﺮ :
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262
ﻓﺤﻴﱢﻬ ﺎ ﻣﺜ ﻞ ﻣ ﺎ ﺣﱠﻴﺘْ ﻚ ﻳ ﺎ ﺣ ﱠﻴﺘْ ﻚ ﻋ ﺰّﺓُ ﺑﺎﻟﺘ ﺴﻠﻴﻢِ
ﻞُ ﺟﻤ
ﱢﻴ ﺖ ﻳ ﺎ ﺣﻴ ﻣﻜ ﺎﻥ ﻳ ﺎ ﺟﻤ ﻼًُ ﺖْ
ﺼﺮﻓ ﻲ
ﺎﻧ ﺖْ ﻟ
ﻭﺍﻧ
ﻟﻴ ﺖ ﺍﻟﺘﺤﻴ ﺔ ﻛ
َ ﺍﻟﻤ ﻞُﻮْﻟﺞِ ﻭﺧﻴ ﺮ ﺭﺟ
ﺧﻴْ ﺮ ﻓﺄﺷ ﻜﺮﻫﺎﻝِ )) : ﺍﻟﻠﻬﻢﱠ ﺇﻧﻲ ﺃﺳﺄﻟُﻚَ
ﻭﻣﻨﻬﺎ ﺍﻟﺪﻋﺎءُ ﻋﻨﺪ ﺩﺧﻮﻝ ﺍﻟﻤﻨﺰ
ﺍﻟﻤﺨﺮﺝِ ٬ ﺑﺎﺳﻢ ﺍﷲِ ﻭﻟﺠْﻨﺎ ٬ ﻭﺑﺎﺳﻢِ ﺍﷲِ ﺧﺮﺟْﻨﺎ ٬ ﻭﻋﻠﻰ ﺍﷲِ ﺭﺑﱢﻨﺎ ﺗﻮﻛﱠﻠﻨﺎ. ((
ﻭﻣ ﻦ ﺃﺳ ﺒﺎﺏِ ﺳ ﻌﺎﺩﺓِ ﺍﻟﺒﻴ ﺖِ : ﻟِ ﻴﻦُ ﺍﻟﺨﻄ ﺎﺏِ ﻣ ﻦ ﺍ ﻟﻄ ﺮﻓﻴﻦ ﴿ : ﻭَﻗُ ﻞ ﱢﻟ ِﻌﺒَ ﺎﺩِﻱ
ﺴﻦُ. ﴾ ﻳَﻘُﻮﻟُﻮﺍْ ﺍﻟﱠﺘِﻲِ ﻫﻲَ ﺃَﺣْ َ
ﻟ ﻢ ﻳﺠ ﻦِ ﻗﺘ ﻞ ﺍﻟﻤ ﺴﻠﻢِ ﻭﻛﻼﻣُﻬ ﺎ ﺍﻟ ﺴﺤﺮُ ﺍﻟﺤ ﻼﻝُ ﻟ ﻮ
ﻮﺟﱢﺮﺰِﺯِ ﺍﻟﻤﺘﺤ
ﻭﺩﱠ ﺍﻟﻤﺤ ﺪﱠﺙُ ﺃﻧﻬ ﺎ ﻟ ﻢ ﺗُ ﻪ
ﺃﻧ ﻲ
ﺇﻥْ ﻃ ﺎﻝ ﻟ ﻢْ ﻳُ ْﻤﻠَ ﻞْ ﻭﺇﻥْ ﻫ
ﻳﺎ ﻟﻴ ﺖ ﺍﻟﺮﺟ ﻞ ﻭﻳ ﺎ ﻟﻴ ﺖ ﺍﻟﻤ ﺮﺃﺓ ٬ ﻛ ﻞﱞ ﻣﻨﻬﻤ ﺎ ﻳ ﺴﺤﺐُ ﻛ ﻼ ﻡ ﺍﻹﺳ ﺎءﺓِ ﻭﺟ ﺮْﺡ ﺃﻭﺟ ﺰﺕْ
ﺍﻟﻤ ﺸﺎﻋﺮِ ﻭﺍﻻﺳ ﺘﻔﺰﺍﺯِ ٬ ﻳ ﺎ ﻟﻴ ﺖ ﺃﻧﻬﻤ ﺎ ﻳ ﺬﻛﺮﺍﻥِ ﺍﻟﺠﺎﻧ ﺐ ﺍﻟﺠﻤﻴ ﻞ ﺍﻟﻤ ﺸﺮﻕ ﻓ ﻲ ﻛ ﻞﱟ
ﻣﻨﻬﻤﺎ ٬ ﻭﻳﻐﻀﱠﺎﻥِ ﺍﻟﻄﺮْﻑ ﻋﻦ ﺍﻟﺠﺎﻧﺐِ ﺍﻟﻀﻌﻴﻒِ ﺍﻟﺒﺸﺮﻱﱢ ﻓﻲ ﻛﻠﻴﻬﻤﺎ.
ﺇﻥ ﺍﻟﺮﺟﻞ ﺇﺫﺍ ﻋﺪﱠﺩ ﻣﺤﺎﺳﻦ ﺍﻣﺮﺃﺗِﻪ ٬ ﻭﺗﺠﺎﻓﻰ ﻋ ﻦ ﺍﻟ ﻨﻘﺺِ ٬ ﺳ ﻌِﺪ ﻭﺍﺭﺗ ﺎﺡ٬
ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚِ )) : ﻻ ﻳﻔﺮُﻙُ ﻣﺆﻣﻦٌ ﻣﺆﻣﻨﺔً ٬ ﺇﻥ ﻛ ﺮﻩ ﻣﻨﻬ ﺎ ﺧﻠُﻘ ﺎً ﺭﺿ ﻲ ﻣﻨﻬ ﺎ ﺁﺧ ﺮ
. ((
ﻭﻣﻌﻨﻰ ﻻ ﻳﻔﺮﻙ : ﻻ ﻳﺒﻐﺾِ ﻭﻻ ﻳﻜﺮﻩ.
ﻭﻣ ﻦْ ﻟ ﻪ ﺍﻟﺤ ﺴﻨﻰ ﻓﻘ ﻂْ ﻣ ﻦ ﺫﺍ ﺍﻟ ﺬﻱ ﻣ ﺎ ﺳ ﺎء ﻗ ﻂْ
ﻣﻦ ﺍﻟﺬﻱ ﻣﺎ ﻣﺎ ﻧﺒﺎ ﺳﻴﻒُ ﻓﻀﺎﺋﻠِﻪ ﻭﻻ ﻛﺒﺎ ﺟﻮﺍﺩُ ﻣﺤﺎﺳﻨِﻪَ ﴿ : ﻭَﻟﻮْﻟَﺎ ﻓَﻀْﻞُ ﺍﻟﻠﱠ ﻪِ
ﻋﻠَﻴْ ُﻜﻢْ ﻭَﺭَﺣْﻤَﺘُﻪُ ﻣَﺎ ﺯَﻛَﺎ ﻣِﻨﻜُﻢ ﻣﱢﻦْ ﺃَﺣَﺪٍَ ﺃﺑَﺪﺍً. ﴾ َ
ﺃﻛﺜ ﺮُ ﻣ ﺸﺎﻛﻞِ ﺍﻟﺒﻴ ﻮﺕِ ﻣ ﻦ ﻣﻌﺎﻧ ﺎﺓِ ﺍﻟﺘﻮﺍﻓ ﻪِ ﻭﻣﻌﺎﻳ ﺸﺔِ ﺻ ﻐﺎﺭِ ﺍﻟﻤ ﺴﺎﺋﻞِ ٬ ﻭﻗ ﺪ
ﻋ ﺸﺖُ ﻋ ﺸﺮﺍﺕِ ﺍﻟﻘ ﻀﺎﻳﺎ ﺍﻟﺘ ﻲ ﺗﻨﺘﻬ ﻲ ﺑ ﺎﻟﻔﺮﺍﻕِ ٬ ﺳ ﺒﺐُ ﺇﻳﻘ ﺎﺩِ ﺟ ﺬﻭﺗﻬﺎ ﺃﻣ ﻮﺭٌ ﻫﻴﻨ ﺔٌ
ﺳﻬﻠﺔ ٬ ﺃﺣﺪُ ﺍﻷﺳﺒﺎﺏِ ﺃﻥ ﺍﻟﺒﻴﺖ ﻟﻢ ﻳﻜﻦ ﻣﺮﺗّﺒﺎً ٬ ﻭﺍﻟﻄﻌﺎﻡ ﻟﻢِ ﻳﻘﺪﱠﻡ ﻓﻲ ﻭﻗﺘِ ﻪ ٬ ﻭﺳ ﺒﺒُﻪ
ﻋﻨﺪ ﺁ ﺧﺮﻳﻦ ﺃﻥ ﺍﻟﻤﺮﺃﺓ ﺗﺮﻳﺪُ ﻣﻦ ﺯﻭﺟﻬﺎ ﺃﻥ ﻻ ﻳُﻜﺜﺮ ﻣ ﻦ ﺍﺳ ﺘﻘﺒﺎﻝِ ﺍﻟ ﻀﻴﻮﻑِ ٬ ﻭﺧ ﺬْ
ﻣﻦ ﻫﺬﻩ ﺍﻟﻘﺎﺋﻤﺔ ﺍﻟﺘﻲ ﺗُﻮﺭﺙُ ﺍﻟﻴﺘُﻢ ﻭﺍﻟﻤﺂﺳﻲ ﻓﻲ ﺍﻟﺒﻴﻮﺕِ.
ﺇﻥ ﻋﻠﻴﻨ ﺎ ﺟﻤﻴﻌ ﺎً ﺃﻥ ﻧﻌﺘ ﺮﻑ ﺑﻮﺍﻗِﻌﻨ ﺎ ﻭﺣﺎﻟِﻨ ﺎ ﻭﺿ ﻌﻔِﻨﺎ ٬ ﻭﻻ ﻧﻌ ﻴﺶُ ﺍﻟﺨﻴ ﺎﻝ
ﻭﺍﻟﻤﺜﺎﻟﻴﺎﺕِ ٬ ﺍﻟﺘﻲ ﻻ ﺗﺤﺼﻞُ ﺇﻻ ﻷﻭﻟﻲ ﺍﻟﻌﺰﻡِ ﻣﻦ ﺃﻓﺮﺍﺩِ ﺍﻟﻌﺎﻟﻢِ.
ﻧﺤﻦ ﺑﺸﺮٌ ﻧﻐﻀﺐُ ﻭﻧﺤﺘ ﺪﱡ ٬ ﻭﻧ ﻀﻌﻒُ ﻭﻧﺨﻄ ﺊُ ٬ ﻭﻣ ﺎ ﻣﻌﻨ ﺎ ﺇﻻ ﺍﻟﺒﺤ ﺚُ ﻋ ﻦ
ﺍﻷﻣﺮِ ﺍﻟﻨﺴﺒﻲﱢ ﻓﻲ ﺍﻟﻤﻮﺍﻓﻘﺔ ﺍﻟﺰﻭﺟﻴﺔِ ﺣﺘﻰ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺴﻨﻮﺍﺕِ ﺍﻟﻘﺼﻴﺮﺓِ ﺑﺴﻼﻡِ .
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ﺇﻥ ﺃﺭﻳﺤﻴﺔ ﺃﺣﻤﺪ ﺑﻦِ ﺣﻨﺒ ﻞ ﻭﺣُ ﺴْﻦ ﺻ ﺤﺒﺘﻪ ﺗﻘ ﺪّﻡ ﻓ ﻲ ﻫ ﺬﻩ ﺍﻟﻜﻠﻤ ﺔ ٬ ﺇﺫ ﻳﻘ ﻮﻝ
ﺑﻌﺪ ﻭﻓﺎﺓ ﺯﻭﺟﺘﻪِ ﺃﻡﱢ ﻋﺒﺪِﺍﷲ : ﻟﻘﺪ ﺻﺎﺣﺒﺘُﻬﺎ ﺃﺭﺑﻌﻴﻦ ﺳﻨﺔً ﻣﺎ ﺍﺧﺘﻠﻔﺖُ ﻣﻌﻬ ﺎ ﻓ ﻲ ﻛﻠﻤ ﺔٍ
.
ﺇﻥ ﻋﻠﻰ ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺴﻜﺖ ﺇﺫﺍ ﻏﻀﺒﺖْ ﺯﻭﺟﺘُ ﻪ ٬ ﻭﻋﻠﻴﻬ ﺎ ﺃﻥ ﺗ ﺴﻜﺖُ ﻫ ﻲ ﺇﺫﺍ
ﻏﻀﺐ ٬ ﺣﺘﻰ ﺗﻬﺪﺃ ﺍﻟﺜﺎﺋﺮﺓُ ٬ ﻭﺗﺒﺮﺩ ﺍﻟﻤﺸﺎﻋﺮُ ٬ ﻭﺗﺴﻜﻦ ﺍﺿﻄﺮﺍﺑﺎﺕُ ﺍﻟﻨﻔﺲِ.
ﻗ ﺎﻝ ﺍﺑ ﻦُ ﺍﻟﺠ ﻮﺯﻱﱢ ﻓ ﻲ » ﺻ ﻴﺪِ ﺍﻟﺨ ﺎﻃﺮِ » : « ﻣﺘ ﻰ ﺭﺃﻳ ﺖ ﺻ ﺎﺣﺒﻚ ﻗ ﺪ
ﺧﻨْﺼِﺮﺍ ) ﺃﻱ ﻏَﻀِﺐَ ﻭﺃﺧﺬ ﻳﺘﻜﻠﱠﻢُ ﺑﻤﺎ ﻻ ﻳﺼﻠﺢُ ٬ ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻌﻘﺪ ﻋﻠﻰ ﻣﺎ ﻳﻘﻮﻟُﻪِ
ﻻ ﺗﻌﺘ ﺪﱠ ﺑ ﻪ ﻭﻻ ﺗﻠﺘﻔ ﺖْ ﺇﻟﻴ ﻪ ٬ ( ﻭﻻ ﺃﻥ ﺗﺆﺍﺧ ﺬﻩ ﺑ ﻪ ٬ ﻓ ﺈﻥ ﺣﺎﻟ ﻪ ﺣ ﺎﻝُ ﺍﻟ ﺴﻜﺮﺍﻥِ ﻻ
ﻳﺪﺭﻱ ﻣﺎ ﻳﺠﺮﻱ ٬ ﺑﻞ ﺍﺻﺒﺮْ ﻭﻟﻮ ﻓﺘﺮﺓً ٬ ﻭﻻ ﺗﻌﻮﱢﻝْ ﻋﻠﻴﻬﺎ ٬ ﻓﺈﻥ ﺍﻟ ﺸﻴﻄﺎﻥ ﻗ ﺪ ﻏﻠﺒ ﻪ
٬ ﻭﺍﻟﻄﺒﻊُ ﻗﺪ ﻫﺎﺝ ٬ ﻭﺍﻟﻌﻘﻞُ ﻗ ﺪ ﺍﺳ ﺘﺘﺮ ٬ ﻭﻣﺘ ﻰ ﺃ ﺧ ﺬﺕ ﻓ ﻲ ﻧﻔ ﺴِﻚ ﻋﻠﻴ ﻪ ٬ ﺃﻭ ﺃﺟﺒﺘ ﻪ
ﺑﻤﻘﺘﻀﻰ ﻓﻌْﻠﻪ ٬ ﻛﻨﺖ ﻛﻌﺎﻗﻞ ﻭﺍﺟﻪ ﻣﺠﻨﻮﻧﺎً ٬ ﺃﻭ ﻣﻔﻴﻖٍ ﻋﺎﺗﺐ ﻣﻐﻤ ﻰً ﻋﻠﻴﻪ ٬ ﻓﺎﻟ ﺬﻧﺐُ
ﻟﻚ ٬ ﺑﻞ ﺍﻧﻈﺮْ ﺇﻟﻴ ﻪ ﺑﻌ ﻴﻦِ ﺍﻟﺮﺣﻤ ﺔِ ٬ ﻭﺗﻠﻤﱠ ﺢْ ﺗ ﺼﺮﻳﻒ ﺍﻟﻘ ﺪﺭ ﻟ ﻪ ٬ ﻭﺗﻔ ﺮﱠﺝْ ﻓ ﻲ ﻟﻌ ﺐِ
ﺍﻟﻄﺒﻊِ ﺑﻪ.
ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﺍﻧﺘﺒﻪ ﻧﺪِﻡ ﻋﻠ ﻰ ﻣ ﺎ ﺟ ﺮﻯ ٬ ﻭﻋَ ﺮَﻑَ ﻟ ﻚ ﻓ ﻀْﻞ ﺍﻟ ﺼﱠ ْﺒﺮِ ٬ ﻭﺃﻗ ﻞﱡ
ﺴﻠِﻤﻪ ﻓﻴﻤﺎ ﻳﻔﻌﻞُ ﻓﻲ ﻏﻀﺒِﻪ ﺇﻟﻰ ﻣﺎ ﻳﺴﺘﺮﻳﺢُ ﺑﻪ. ﺍﻷﻗﺴﺎﻡِ ﺃﻥ ﺗُ ْ
ﻭﻫ ﺬﻩ ﺍﻟﺤﺎﻟ ﺔُ ﻳﻨﺒﻐ ﻲ ﺃﻥ ﻳﺘﻠﻤﱠﺤﻬ ﺎ ﺍﻟﻮﻟ ﺪُ ﻋﻨ ﺪ ﻏ ﻀﺐ ﺍﻟﻮﺍﻟ ﺪِ ٬ ﻭﺍﻟﺰﻭﺟ ﺔُ ﻋﻨ ﺪ
ﻏﻀﺐِ ﺍﻟﺰﻭﺝ ٬ ﻓﺘﺘﺮﻛﻪ ﻳ ﺸﻔﻰ ﺑﻤ ﺎ ﻳﻘ ﻮﻝُ ٬ ﻭﻻ ﺗﻌ ﻮﱢﻝْ ﻋﻠ ﻰ ﺫﻟ ﻚ ٬ ﻓ ﺴﻴﻌﻮﺩُ ﻧﺎﺩﻣ ﺎً
ﻣﻌﺘﺬﺭﺍً ٬ ﻭﻣﺘﻰ ﻗُﻮﺑﻞ ﻋﻠﻰ ﺣﺎﻟﺘﻪ ﻭﻣﻘﺎﻟﺘِﻪ ﺻ ﺎﺭﺕِ ﺍﻟﻌ ﺪﺍﻭﺓُ ﻣﺘﻤﻜﱢﻨ ﺔً ٬ ﻭﺟ ﺎﺯﻯ ﻓ ﻲ
ﺍﻹﻓﺎﻗﺔِ ﻋﻠﻰ ﻣﺎ ﻓُﻌِﻞ ﻓﻲ ﺣﻘﱢﻪ ﻭﻗﺖ ﺍﻟﺴﱡ ْﻜﺮِ.
ﻭﺃﻛﺜﺮُ ﺍﻟﻨﺎﺱِ ﻋﻠﻰ ﻏ ْﻴﺮِ ﻫﺬﺍ ﺍﻟﻄﺮﻳ ﻖِ ٬ ﻣﺘ ﻰ ﺭﺃﻭﺍ ﻏ ﻀﺒﺎﻥ ﻗ ﺎﺑﻠُﻮﻩ ﺑﻤ ﺎ ﻳﻘ ﻮﻝُ
ﻭﻳﻌﻤﻞُ ٬ ﻭﻫﺬﺍ ﻋﻠﻰ ﻏ ْﻴﺮُ ﻣﻘﺘﻀﻰ ﺍﻟﺤﻜﻤﺔِ ٬ ﺑﻞ ﺍﻟﺤِﻜﻤﺔُ ﻣﺎ ﺫﻛﺮﺕُ ٬ ﻭﻣﺎ ﻳﻌﻘﻠُﻬﺎ ﺇﻻ
ﺍﻟﻌﺎﻟﻤﻮﻥ. «
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ﺣﺐﱡ ﺍﻻﻧﺘﻘﺎﻡِ ﺳُﻢﱡ ﺯُﻋﺎﻑ ﻓﻲ ﺍﻟﻨﻔﻮﺱِ ﺍﻟﻬﺎﺋﺠﺔِ
ﻓ ﻲ ﻛﺘ ﺎﺏ » ﺍﻟﻤ ﺼﻠﻮﺑﻮﻥ ﻓ ﻲ ﺍﻟﺘ ﺎﺭﻳﺦ « ﻗ ﺼﺺٌ ﻭﺣﻜﺎﻳ ﺎﺕٌ ﻟ ﺒﻌﺾِ ﺃﻫ ﻞ
ﺍﻟﺒﻄﺶِ ﺍﻟﺬﻳﻦ ﺃﻧﺰﻟﻮﺍ ﺑﺨﺼﻮﻣﻬﻢ ﺃﺷﺪﱠ ﺍﻟﻌﻘﻮﺑﺎﺕِ ﻭﺃﻗﺴﻰ ﺍﻟﻤُﺜﻼﺕ ٬ ﺛﻢ ﻟﻤﺎ ﻗﺘﻠﻮﻫﻢ ﻣ ﺎ
ﺷ ﻔﻰ ﻟﻬ ﻢ ﺍﻟﻘﺘ ﻞُ ﻏﻠ ﻴﻼً ٬ ﻭﻻ ﺃﺑ ﺮﺩ ﻟﻬ ﻢ ﻋﻠ ﻴﻼً ٬ ﺣﺘ ﻰ ﺻ ﻠﺒﻮﻫُﻢ ﻋﻠ ﻰ ﺍﻟﺨُ ﺸُﺐ٬
ﻭﺍﻟﻌَﺠَ ﺐُ ﺃﻥ ﺍﻟﻤ ﺼﻠﻮﺏ ﺑﻌ ﺪ ﻗﺘﻠِ ﻪِ ﻻ ﻳﺘ ﺄﻟﱠﻢ ﻭﻻ ﻳُﺤِ ﺲﱡ ﻭﻻ ﻳﺘﻌ ﺬﺏُ ٬ ﻷﻥ ﺭﻭﺣ ﻪ
ﻓﺎﺭﻗﺖْ ﺟﺴﻤﻪ ٬ ﻭﻟﻜﻦ ﺍﻟﺤﻲﱠ ﺍﻟﻘﺎﺗﻞ ﻳﺄﻧﺲُ ﻭﻳﺮﺗﺎﺡُ ٬ ﻭﻳُﺴﺮﱡ ﺑﺰﻳﺎﺩﺓِ ﺍﻟﺘﻨﻜﻴﻞِ . ﺇﻥ ﻫ ﺬﻩ
ﻻ ﲢﺰﻥ
264
ﺍﻟﻨﻔ ﻮﺱ ﺍﻟﻤﺘﻠﻤﱢﻈ ﺔ ﻋﻠ ﻰ ﺧ ﺼﻮﻣِﻬﺎ ﺍﻟﻤ ﻀﻄﺮﻣﺔَ ﻋﻠ ﻰ ﺃﻋ ﺪﺍﺋِﻬﺎ ﻟ ﻦ ﺗﻬ ﺪﺃ ﺃﺑ ﺪﺍً ﻭﻟ ﻦ
ﺗﺴﻌﺪ ٬ ﻷﻥ ﻧﺎﺭ ﺍﻻﻧﺘﻘﺎﻡِ ﻭﺑﺮﻛﺎﻥ ﺍﻟﺘﺸﻔﱢﻲ ﻳﺪ ﱢﻣﺮُﻫﻢ ﻗﺒﻞ ﺧﺼﻮﻣِﻬِﻢْ.
ﻭﺃﻋﺠﺐُ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺑﻌ ﺾ ﺧﻠﻔ ﺎءِ ﺑﻨ ﻲ ﺍﻟﻌﺒ ﺎﺱ ﻓﺎﺗ ﻪ ﺃﻥ ﻳﻘﺘ ﻞ ﺧ ﺼﻮﻣﻪ ﻣ ﻦ
ﺑﻨ ﻲ ﺃﻣﻴ ﺔ ٬ ﻷﻧﻬ ﻢ ﻣ ﺎﺗُﻮﺍ ﻗﺒ ﻞ ﺃﻥ ﻳﺘ ﻮﻟﱠﻰ ٬ ﻓ ﺄﺧﺮﺟﻬﻢ ﻣ ﻦ ﻗﺒ ﻮﺭﻫﻢ ﻭﺑﻌ ﻀُﻬﻢ ﺭﻣ ﻴﻢٌ
ﻓﺠﻠ ﺪﻫﻢ ٬ ﺛ ﻢ ﺻ ﻠﺒﻬﻢ ٬ ﺛ ﻢ ﺃﺣ ﺮﻗﻬﻢ . ﺇﻧﻬ ﺎ ﺛ ﻮﺭﺓُ ﺍﻟﺤ ﻘ ﺪِ ﺍﻟﻌ ﺎﺭﻡِ ﺍﻟ ﺬﻱ ﻳُﻨﻬ ﻲ ﻋﻠ ﻰ
ﺍﻟﻤﺴﺮﱠﺍﺕِ ﻭﻋﻠﻰ ﻣﺒﺎﻫﺞِ ﺍﻟﻨﻔﺲِ ﻭﺍﺳﺘﻘﺮﺍﺭِﻫﺎ.
ﺇﻥ ﺍﻟ ﻀﺮﺭ ﻋﻠ ﻰ ﺍﻟﻤﻨ ﺘﻘﻢِ ﺃﻋﻈ ﻢُ ٬ ﻷﻧ ﻪ ﻓَﻘَ ﺪَ ﺃﻋ ﺼﺎﺑَﻪ ﻭﺭﺍﺣﺘ ﻪ ﻭﻫ ﺪﻭءﻩُ
ﻭﻃﻤﺄﻧﻴﻨﺘﻪ.
ﻣ ﺎ ﻳﺒﻠ ﻎُ ﺍﻟﺠﺎﻫ ﻞُ ﻣِ ﻦْ ﻻ ﻳﺒﻠ ﻎُ ﺍﻷﻋ ﺪﺍءُ ﻣ ﻦ
ﺴ﴾ ﻪِ.
ْ ﻢْ ِ
َ ﺍﻔْﻟ َﻐﻴْﻆُِ ﻗﻞْ ﻣُﻮﺗُﻮﺍِْ ﺑ َﻐﻴْ ِ
ﻈ ُﻜ ﺟﺎﻫ ﻧَﺎﻞٍِﻣﻞَِ ﻣﻦ ﻧَ
ﻋﻠَﻴْ ُﻜﻢُ ﺍ ﻷَ ﻋﻀﱡﻮﺍَْ ﺧَﻠﻮْﺍَْ ﴿ ﻭَﺇِﺫَﺍَ
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ﻭﻗﻔــــﺔٌ
» ﻟﻴﺲ ﻟﻠﻌﺒﺪِ ﺇﺫﺍ ﺑُﻐِ ﻲ ﻋﻠﻴ ﻪ ﻭﺃُﻭﺫﻱ ﻭﺗ ﺴﻠﱠﻂ ﻋﻠﻴ ﻪ ﺧ ﺼﻮﻣُﻪ ٬ ﺷ ﻲء ﺃﻧﻔ ﻊُ ﻟ ﻪ
ﻣﻦ ﺍﻟﺘﻮﺑﺔِ ﺍﻟﻨﺼﻮﺡِ ٬ ﻭﻋﻼﻣﺔُ ﺳﻌﺎﺩﺗِﻪ ﺃﻥ ﻳﻌﻜﺲ ﻓﻜﺮﻩ ﻭﻧﻈﺮﻩ ﻋﻠ ﻰ ﻧﻔ ﺴِﻪ ﻭﺫﻧﻮﺑِ ﻪ
ﻭﻋﻴﻮﺑِﻪ ٬ ﻓﻴﺸﺘﻐﻞ ﺑﻬﺎ ﻭﺑﺈﺻﻼﺣﻬﺎ ٬ ﻭﺑﺎﻟﺘﻮﺑﺔِ ﻣﻨﻬﺎ ٬ ﻓﻼ ﻳﺒﻘﻰ ﻓﻴﻪ ﻓ ﺮﺍﻍٌ ﻟﺘ ﺪﺑﱡﺮ ﻣ ﺎ
ﻧَ ﺰَﻝ ﺑ ﻪ ٬ ﺑ ﻞ ﻳﺘ ﻮﻟﱠﻰ ﻫ ﻮ ﺍﻟﺘﻮﺑ ﺔ ﻭﺇﺻ ﻼﺡ ﻋﻴﻮﺑ ﻪ ٬ ﻭﺍﷲُ ﻳﺘ ﻮﻟﻰ ﻧُ ﺼﺮﺗﻪ ﻭﺣﻔﻈ ﻪ
ﻭﺍﻟﺪﻓﻊ ﻋﻨﻪ ﻭﻻﺑﺪﱠ ٬ ﻓﻤﺎ ﺃﺳﻌﺪﻩُ ﻣﻦ ﻋﺒ ﺪٍ ٬ ﻭﻣ ﺎ ﺃﺑﺮﻛﻬ ﺎ ﻣ ﻦ ﻧﺎﺯﻟ ﺔٍ ﻧﺰﻟ ﺖْ ﺑ ﻪ ٬ ﻭﻣ ﺎ
ﺃﺣ ﺴﻦ ﺃﺛﺮﻫ ﺎ ﻋﻠﻴ ﻪ ٬ ﻭﻟﻜ ﻦ ﺍﻟﺘﻮﻓﻴ ﻖ ﻭﺍﻟﺮﺷ ﺪ ﺑﻴ ﺪِ ﺍﷲِ ٬ ﻻ ﻣ ﺎﻧﻊٍ ﻟﻤ ﺎ ﺃﻋﻄ ﻰ ﻭﻻ
ﻣُﻌﻄﻲ ﻟﻤﺎ ﻣﻨﻊ ٬ ﻓﻤﺎ ﻛﻞﱡ ﺃﺣﺪٍ ﻳُﻮﻓﱠﻖ ﻟﻬﺬﺍ ٬ ﻻ ﻣﻌﺮﻓﺔً ﺑﻪ ٬ ﻭﻻ ﺇﺭﺍﺩﺓً ﻟﻪ ٬ ﻭﻻ ﻗ ﺪﺭﺓً
ﻋﻠﻴﻪ ٬ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲِ. «
ﻭﻟ ﻢ ﻳ ﺰﻝْ ﻣﻬﻤ ﺎ ﻫﻔ ﺎ ﺍﻟﻌﺒ ﺪُ ﺳ ﺒﺤﺎﻥ ﻣ ﻦْ ﻳﻌﻔ ﻮ ﻭﻧﻬﻔ ﻮ
ﻋﻔ ﺎ
ﺟﻼﻟُ ﻪ ﻋ ﻦ ﺍﻟﻌﻄ ﺎ ﻟ ﺬﻱ ُﻌﻄ ﻲ ﺍﻟ ﺬﻱ ﻳﺨﻄ ﻲ ﻭﻻﺎً
ﻳ ﺩﺍﺋﻤ
ﺍﻟﺨﻄ ﺎ
******************************************* ﻪ ﻳﻤﻨﻌُ
ﻻ ﺗﺬُﺏْ ﻓﻲ ﺷﺨﺼﻴﺔِ ﻏﻴﺮﻙ
ﺗﻤ ﺮﱡ ﺑﺎﻹﻧ ﺴﺎﻥ ﺛﻼﺛ ﺔُ ﺃﻃ ﻮﺍﺭ : ﻃْ ﻮﺭُ ﺍﻟﺘﻘﻠﻴ ﺪ ٬ ﻭﻃ ﻮﺭُ ﺍﻻﺧﺘﻴ ﺎﺭِ ٬ ﻭﻃ ﻮ ُﺭ
ﺍﻻﺑﺘﻜﺎﺭِ . ﻓﺎﻟﺘﻘﻠﻴﺪُ : ﻫﻮ ﺍﻟﻤﺤﺎﻛﺎﺓُ ﻟﻶﺧﺮﻳﻦ ﻭﺗﻘﻤﱡﺺُ ﺷﺨ ﺼﻴﺎﺗِﻬﻢ ﻭﺍﻧﺘﺤ ﺎﻝُ ﺻ ﻔﺎﺗِﻬﻢ
ﻭﺍﻟ ﺬﻭﺑﺎﻥُ ﻓﻴﻬﻢ ٬ ﻭﺳﺒﺐُ ﻫﺬﺍ ﺍﻟﺘﻘﻠﻴﺪِ ﻫ ﻮ ﺍﻹﻋﺠ ﺎﺏُ ﻭﺍﻟﺘﻌﻠﱡ ﻖُ ﻭﺍﻟﻤﻴْ ﻞُ ﺍﻟ ﺸﺪﻳﺪُ ٬ ﻭﻫ ﺬﺍ
ﺍﻟﺘﻘﻠﻴ ﺪُ ﺍﻟﻐ ﺎﻟﻲ ﻟﻴﺤﻤ ﻞ ﺑﻌ ﻀﻬُﻢ ﻋﻠ ﻰ ﺍﻟﺘﻘﻠﻴ ﺪ ﻓ ﻲ ﺍﻟﺤﺮﻛ ﺎﺕِ ﻭﺍﻟﻠﺤﻈ ﺎﺕِ ٬ ﻭﻧﺒْ ﺮﺓِ
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ﺍﻟﺼﻮﺕِ ﻭﺍﻻﻟﺘﻔﺎﺕِ ٬ ﻭﻧﺤﻮ ﺫﻟ ﻚ ٬ ﻭﻫ ﻮ ﻭﺃْﺩٌ ﻟﻠﺸﺨ ﺼﻴﺔ ﻭﺍﻧﺘﺤ ﺎﺭٌ ﻣﻌﻨ ﻮﻱﱞ ﻟﻠ ﺬﺍﺕِ.
ﻭﻳﺎ ﻟﻤُﻌﺎﻧﺎﺓِ ﻫﺆﻻءِ ﻣﻦ ﺃﻧﻔ ﺴِ ﻬﻢ ٬ ﻭﻫ ﻢ ﻳﻌﻜ ﺴﻮﻥ ﺍﺗﺠ ﺎﻫﻬُﻢْ ٬ ﻭﻳ ﺴﻴﺮﻭﻥ ﺇﻟ ﻰ ﺍﻟﺨﻠ ﻒِ
!! ﻓﺎﻟﻮﺍﺣﺪُ ﻣﻨﻬﻢ ﺗﺮﻙ ﺻﻮﺗﻪ ﻟﺼﻮﺕِ ﺍﻵﺧ ﺮِ ٬ ﻭﻫَﺠَ ﺮَ ﻣ ﺸﻴﺘﻪ ﻟﻤ ﺸﻴﺔِ ﻓ ﻼﻥٍ ٬ ﻟﻴ ﺖ
ﻫ ﺬﺍ ﺍﻟﺘﻘﻠﻴ ﺪ ﻛ ﺎﻥ ﻟﻠ ﺼﻔﺎﺕِ ﺍﻟﻤﻤﺪﻭﺣ ﺔِ ﺍﻟﺘ ﻲ ﺗُﺜ ﺮﻱ ﺍﻟﻌﻤ ﺮ ﻭﺗُ ﻀﻔﻲ ﻋﻠﻴ ﻪ ﻫﺎﻟ ﺔ ﻣ ﻦ
ﺍﻟﺴﻤﻮﱢ ﻭﺍﻟﺮّﻓﻌﺔِ ٬ ﻛﺎﻟ ِﻌﻠْﻢِ ﻭﺍﻟﻜﺮﻡِ ﻭﺍﻟﺤﻠ ﻢِ ﻭﻧﺤﻮﻫ ﺎ ٬ ﻟﻜﻨ ﻚ ﺗُﻔ ﺎﺟ ﺄُ ﺃﻥ ﻫ ﺆﻻء ﻳﻘﻠﱢ ﺪﻭﻥ
ﻓﻲ ﻣﺨﺎﺭﺝِ ﺍﻟﺤﺮﻭﻑِ ﻭﻃﺮﻳﻘﺔِ ﺍﻟﻜﻼﻡِ ﻭﺇﺷﺎﺭﺓِ ﺍﻟﻴﺪِ. !!
ﺧﻠْﻖٌ ﺁﺧ ﺮُ ﻭﺷ ﻲءٌ ﺁﺧ ﺮُ ٬ ﺇﻧ ﻪ ﻧﻬﺠُ ﻚ ﺃﻧ ﺖ ﺃﺭﻳﺪُ ﺍﻟﺘﺄﻛﻴﺪ ﻋﻠﻴﻚ ﺑﻤﺎ ﺳﺒﻖ : ﺇﻧﻚَ
ﺧﻠَ ﻖَ ﺍﷲُ ﺁﺩﻡ ﺇﻟ ﻰ ﺃﻥ ﻳﻨﻬ ﻲ ﺍﷲُ ﺍﻟﻌ ﺎﻟﻢ ٬ ﻟ ﻢ ﻣﻦ ﺧﻼﻝِ ﺻﻔﺎﺗِﻚ ﻭﻗﺪﺭﺍﺗِﻚ ٬ ﻓﺈﻧ ﻪ ﻣﻨ ﺬَُ
ﻳﺘﻔﻖْ ﺍﺛﻨﺎﻥِ ﻓ ﻲ ﺍﻟ ﺼﻮﺭﺓِ ﺍﻟﺨﺎﺭﺟﻴ ﺔِ ﻟﻠﺠ ﺴﻢِ ٬ ﺑﺤﻴ ﺚُ ﻳﻨﻄﺒ ﻖ ﺷ ﻜﻞُ ﻫ ﺬﺍ ﻋﻠ ﻰ ﺷ ﻜﻞِ
ﺴ َﻨ ِﺘ ُﻜﻢْ ﻭََﺃﻟْ ﻮَﺍ ِﻧ ُﻜﻢْ ﴾ ...... ﺍﻵﻳ ﺔ . ﻓﻠﻤ ﺎﺫﺍ ﻧﺤ ﻦُ ﻧﺮﻳ ﺪُ ﺃﻥ ﻧﺘﻔ ﻖَ ﻣ ﻊ
ﺫﺍﻙ ﴿ : ﻭَﺍﺧْ ِﺘﻠَﺎﻑَُ ﺃﻟِْ
ﺍﻵﺧﺮﻳﻦ ﻓﻲ ﺻﻔﺎﺗِﻨﺎ ﻭﻣﻮﺍﻫﺒِﻨﺎ ﻭﻗﺪﺭﺍﺗِﻨﺎ ؟!
ﺇﻥ ﺟﻤﺎﻝ ﺻﻮﺗِﻚ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻔﺮﱢﺩﺍً ٬ ﻭﺇﻥ ﺣُﺴْﻦ ﺇﻟﻘﺎﺋِ ﻚ ﺃﻥ ﻳﻜ ﻮﻥ ﻣﺘﻤﻴﱢ ﺰﺍً﴿ :
ﺨ َﺘِﻠﻒٌَ ﺃ ْﻟﻮَﺍﻧُﻬَﺎَ ﻭﻏَﺮَﺍﺑِﻴﺐُ ﺳُﻮﺩٌ. ﴾
ﻭَﻣِﻦَ ﺍﻟْﺠِﺒَﺎﻝِ ﺟُﺪَﺩٌ ﺑِﻴﺾٌ ﻭَﺣُﻤْﺮٌ ﻣﱡ ْ
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ﺍﻟﻤﻜﻈﻮﻣﻮﻥ ﻓﻲ ﺍﻧﺘﻈﺎﺭ ﻟﻄْﻒ ﺍﷲ
ﻫ ﺬﺍ ﺍﻟﺨﻄﻴ ﺐُ ﺍﻟﻤِ ﺼْﻘﻊُ ﻻ ﻳﻠﺘ ﻮﻱ ﻟ ﺴﺎﻧُﻪ ﺇﺫﺍ ﺗﺮﺍﻛ ﻀﺖِ ﺍﻷﻟﻔ ﺎﻅُ ﻓ ﻲ ﻣﻴ ﺪﺍﻥِ
ﺍﻟﺒﻴﺎﻥِ ٬ ﺑﻞ ﻳﻤﻀﻲ ﺳﺎﻃﻌ ﺎً ﺻﺎﺭﻣﺎً ﻣﺘﺪﻓﱢﻘﺎً.
ﻫ ﻮ ﺧﻄﻴ ﺐُ ﺍﻟﺮﺳ ﻮﻝ r ﻭﺣ ﺴْﺐُ ٬ ﻭﺧﻄﻴ ﺐ ﺍﻹﺳ ﻼﻡ ﻭﻛﻔ ﻰ ٬ ﻛ ﺎﻥ ﻳﺮﻓ ﻊ
ﺻ ﻮﺗﻪ ﺑﺎﻟﺨﻄ ﺐِ ﺑ ﻴﻦ ﻳ ﺪﻱ ﺭﺳ ﻮﻝ ﺍﷲِ r ﻟﻨ ﺼﺮﺓِ ﺍﻟ ﺪﱢﻳﻦ ٬ ﺇﻧ ﻪ ﺛﺎﺑ ﺖُ ﺑ ﻦُ ﻗ ﻴﺲِ ﺑ ﻦ
ﺻﻮَﺍ َﺗ ُﻜﻢَْ ﻓﻮْﻕَ ﺻَ ﻮْﺕِ ﺍﻟ ﱠﻨﺒِ ﻲﱢ ﺷﻤّﺎﺱ ٬ ﻭﺃﻧﺰﻝ ﺍﷲُ﴿ : ﻳَﺎ ﺃَ ﱡﻳﻬَﺎ ﺍﻟﱠﺬِﻳﻦَ ﺁ َﻣﻨُﻮﺍ ﻟَﺎ ﺗَﺮْ َﻓﻌُﻮﺍَ ﺃ ْ
ﻀﻜُﻢْ ﻟِ ﺒَﻌْﺾٍ ﺃَﻥ ﺗَﺤْ ﺒَﻂَ ﺃَﻋْﻤَ ﺎُﻟ ُﻜﻢْ ﻭَﺃَﻧُ ﺘﻢْ ﻟَ ﺎ ﺠﻬَ ﺮُﻭﺍ ﻟَ ﻪُ ﺑِ ﺎﻟْ َﻘﻮْﻝِ ﻛَﺠَﻬْ ﺮَِ ﺑﻌِْ َ ﻭﻟَ ﺎ ﺗَ ْ
ﺸﻌُﺮُﻭﻥَ . ﴾ ﻭﻇﻦﱠ ﻗﻴﺲٌ ﺃﻧﻪ ﻫﻮ ﺍﻟﻤﻘﺼﻮﺩُ ٬ ﻓﺎﻋﺘﺰﻝ ﺍﻟﻨﺎﺱ ﻭﺍﺧﺘﺒﺄ ﻓ ﻲ ﺑﻴﺘِ ﻪ ﻳﺒﻜ ﻲ ﺗَ ْ
ﺨﺒَ ﺮَ ٬ ﻓﻘ ﺎﻝ )) : ﻛ ﻼﱠ ٬ ﺑ ﻞ ٬ﻭﻓﻘﺪﻩ ﺭﺳﻮﻝُ ﺍﷲِ r ﻓﺴﺄﻝ ﻋﻨ ﻪ ٬ ﻓ ﺄﺧﺒﺮﻩ ﺍﻟ ﺼﺤﺎﺑﺔُ ﺍﻟ َ
ﻫﻮ ﻣﻦ ﺃﻫﻞِ ﺍﻟﺠﻨﺔِ. ((
ﻓﺼﺎﺭﺕِ ﺍﻟﻨﺬﺍﺭﺓُ ﺑﺸﺎﺭﺓٌ.
ﻓﻤ ﺎ ﺟ ﺰِﻉ ﺍﻟﻤﺤ ﺰﻭﻥُ ﺣﺘ ﻰ ﻫﻨ ﺎءٌ ﻣﺤ ﺎ ﺫﺍﻙ ﺍﻟﻌ ﺰﺍء
ً ﻛ ﺎﻣﻼً ﻟ ﻴﻼً ﺴﺍﱠﻤﺎ
ﻬﺮ ﺗﺒ
– ﱠﻣﺎ ﺭﺿ ﻲ ﺍﷲُ ﻋﻨﻬ ﺎ – ﺗﺒﻜ ﻲ ﺷ ﺍﻟﻤﻘ ﺪ
ﻭﺗﺒﻘ ﻰ ﻋﺎﺋ ﺸﺔُ ﺃﻡﱡ ﺍﻟﻤ ﺆﻣﻨﻴﻦ
ﻭﻧﻬﺎﺭﺍً ٬ ﺣﺘﻰ ﻛﺎﺩ ﺍﻟﺒﻜﺎء ﻳﻤﺰﱢﻕُ ﻛﺒِﺪﻫﺎ ﻭﻳﻔﺮﻱ ﺟﺴﻤﻬﺎ ٬ ﻷ ﻧﻬﺎ ﻃُﻌﻨﺖْ ﻓﻲ ﻋِﺮْﺿﻬﺎ
ﺍﻟ ﺸﺮﻳﻒِ ٬ ﺍﻟﻌﻔ ﻴ ﻒِ ٬ ﻓﺠ ﺎء ﺍﻟﻔ ﺮﺝ ﴿ : ﺇِﻥﱠ ﺍﻟﱠ ﺬِﻳﻦَ ﻳَﺮْﻣُ ﻮﻥَ ﺍﻟْﻤُﺤْ ﺼَﻨَﺎﺕِ ﺍﻟْﻐَﺎ ِﻓﻠَ ﺎﺕِ
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266
ﺍﻟْ ُﻤﺆْ ِﻣﻨَﺎﺕُِ ﻟ ِﻌﻨُﻮﺍ ﻓِﻲ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﻭَﺍﻟْﺂﺧِﺮَﺓِ . ﴾ ﻭﺣﻤﺪﺕِ ﺍﷲ ﻭﺻﺎﺭﺕْ ﺃﻃﻬﺮ ﺍﻟﻄﱡﻬ ﺮِ ٬ ﻛﻤ ﺎ
ﻛﺎﻧﺖْ ٬ ﻭﻓﺮﺡ ﺍﻟﻤﺆﻣﻨﻮﻥ ﺑﻬﺬﺍ ﺍﻟﻔﺘﺢِ ﺍﻟﻤﺒﻴﻦِ.
ﻭﺍﻟﺜﱠ ﻼﺛ ﺔُ ﺍﻟ ﺬﻳﻦ ﺗﺨﻠﱠﻔ ﻮﺍ ﻋ ﻦ ﻏ ﺰﻭﺓِ ﺗﺒ ﻮﻙ ٬ ﻭﺿ ﺎﻗْﺖْ ﻋﻠ ﻴﻬﻢْ ﺍﻷﺭﺽُ ﺑﻤ ﺎ
ﺭﺣُﺒ ﺖْ ٬ ﻭﺿ ﺎﻗﺖْ ﻋﻠ ﻴﻬﻢ ﺃﻧﻔ ﺴُﻬﻢ ٬ ﻭﻇﻨﱡ ﻮﺍ ﺃﻥ ﻻ ﻣﻠﺠ ﺄ ﻣ ﻦ ﺍﷲِ ﺇﻻ ﺇﻟﻴ ﻪ ٬ ﺃﺗ ﺎﻫﻢ
ﺍﻟﻔﺮﺝُ ﻣﻤﻦْ ﻳﻤﻠﻜُﻪ – ﺳﺒﺤﺎﻧﻪ ﻭﻧﺰﻝ ﻋﻠﻴﻬﻢ ﺍﻟﻐﻮْﺙُ ﻣﻦ ﺍﻟﺴﻤﻴﻊِ ﺍﻟﻘﺮﻳﺐِ.
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ﺍﺣﺮﺹْ ﻋ ﻠﻰ ﺍﻟﻌﻤﻞِ ﺍﻟﺬﻱ ﺗﺮﺗﺎﺡُ ﻟﻪُ
ﻳﻘﻮﻝُ ﺍﺑﻦ ﺗﻴﻤﻴﺔ » : ﺍﺑﺘﺪﺃﻧﻲ ﻣﺮﺽٌ ٬ ﻓﻘﺎﻝ ﻟﻲ ﺍﻟﻄﺒﻴﺐُ : ﺇﻥﱠ ﻣﻄﺎﻟﻌﺘﻚ ﻭﻛﻼﻣﻚ ﻓﻲ
ﺍﻟﻌﻠﻢِ ﻳﺰﻳﺪُ ﺍﻟﻤﺮﺽ . ﻓﻘﻠﺖ ﻟﻪ : ﻻ ﺃﺻﺒﺮُ ﻋﻠﻰ ﺫﻟﻚ ٬ ﻻ ﺃﺻﺒﺮُ ﻋﻠﻰ ﺫﻟﻚ ٬ ﻭﺃﻧﺎ
ﺃﺣﺎﻛﻤُﻚ ﺇﻟﻰ ﻋﻠﻤِﻚ ٬ ﺃﻟﻴﺴﺖِ ﺍﻟﻨﱠﻔﺲُ ﺇﺫﺍ ﻓﺮﺟﺖْ ﻭﺳُﺮﱠﺕْ ﻗﻮﻳﺖِ ﺍﻟﻄﱠﺒﻴﻌﺔُ ٬ ﻓَﺪَﻓ ﻌﺖِ
ﺍﻟﻤﺮﺽ ؟ ﻓﻘﺎﻝ : ﺑﻠﻰ . ﻓﻘﻠﺖُ ﻟﻪ : ﻓﺈﻥ ﻧﻔﺴﻲ ﺗُﺴﺮﱡ ﺑﺎﻟﻌﻠﻢِ ٬ ﻓﺘﻘﻮﻯ ﺑﻪ ﺍﻟﻄﺒﻴﻌﺔُ٬
ﺧﻴْﺮٌ
ﺴﺒُﻮﻩُ ﺷَﺮّﺍً ﻟﱠﻜُﻢَ ﺑﻞُْ ﻫﻮََ ﻓﺄﺟﺪُ ﺭﺍﺣﺔً . ﻓﻘﺎﻝ : ﻫﺬﺍ ﺧﺎﺭﺝٌ ﻋﻦ ﻋﻼﺟِﻨﺎ ﴿ « ﻟَﺎ ﺗَﺤْ َ
ﻟﱠ ُﻜﻢْ. ﴾
ﻓﺮﺑﱠﻤ ﺎ ﺻ ﺤﺖِ ﺍﻷﺟ ﺴﺎﻡُ ﻋ ْﺘﺒَ ﻚ ﻣﺤﻤ ﻮﺩٌ ﻟﻌ ﻞﱠَ
ﺑﺎﻟﻌِﻠ ﻞِ
**************************************** **** ﻋﻮﺍﻗﺒُ ﻪُ
ﻛُﻼً ﻧُﻤِﺪﱡ ﻫﺆﻻءِ ﻭﻫﺆﻻء
ﻣ ﺎ ﺃﺣﻮﺟﻨ ﺎ ﺇﻟ ﻰ ﺍﻟﻤﺜ ﺎﺑﺮﺓِ ﻭﺍﺳ ﺘﺜﻤﺎﺭِ ﺍﻟﻮﻗ ﺖ ٬ ﻭﻣ ﺴﺎﺑﻘﺔِ ﺍﻷﻧﻔ ﺎﺱِ ﺑﺎﻟﻌﻤِ
ﻞ
ﺍﻟﺼﺎﻟﺢِ ﺍﻟﻨﺎﻓﻊِ ﺍﻟﻤﻔﻴ ﺪِ ٬ ﺇﻧﻨ ﺎ ﺳ ﻮﻑ ﻧ ﺴﻌﺪُ ﻳ ﻮﻡ ﻧﻘ ﺪﱢﻡ ﻟﻶﺧ ﺮﻳﻦ ﻧﻔﻌ ﺎً ﻭﻭﻋﻴ ﺎً ﻭﺧﺪﻣ ﺔ
ﻭﺛﻘﺎﻓﺔً ﻭﺣ ﻀﺎﺭﺓً ٬ ﻭﺳ ﻮﻑ ﻧ ﺴﻌﺪُ ﺇﺫﺍ ﻋﻠﻤْﻨ ﺎ ﺃﻧﻨ ﺎ ﻟ ﻢ ﻧ ﺄﺕِ ﺇﻟ ﻰ ﺍﻟﺤﻴ ﺎﺓِ ﺳُ ﺪّﻯ ٬ ﻭﻟ ﻢ
ﻋﺒَﺜﺎً ٬ ﻭﻟﻢ ﻧُﻮﺟﺪْ ﻟﻌِﺒﺎً.
ﻧُﺨْﻠﻖَْ
ﻳ ﻮﻡ ﺗ ﺼﻔﱠﺤﺖُ » ﺍﻷﻋ ﻼﻡ « ﻟﻠﺰﺭﻛﻠ ﻲﱢ ﻓﻮﺟ ﺪﺕُ ﺗ ﺮﺍﺟﻢ ﺷ ﺮﻗﻴﻴﻦ ﻭﻏ ﺮﺑﻴﻴﻦ٬
ﺳﺎﺳﺔً ﻭﻋﻠﻤﺎء ٬ ﻭﺣﻜﻤﺎء ﻭﺃﺩﺑﺎء ﻭﺃﻃﺒﺎء ٬ ﻳﺠﻤﻌﻬﻢ ﺃﻧﻬﻢ ﻧﺎﺑﻐﻮﻥ ﻣﺆﺛﱢﺮﻭﻥ ﻻﻣﻌ ﻮﻥ
٬ ﻭﻭﺟﺪﺕُ ﻓﻲ ﺳِﻴﺮﻫﻢ ﺟﻤﻴﻌﺎً ﺳﻨﺔ ﺍﷲِ ﻓﻲ ﺧﻠ ﻘِﻪ ٬ ﻭﻭﻋ ﺪ ﺍﷲِ ﻓ ﻲ ﻋﺒ ﺎﺩِﻩ ٬ ﻭﻫ ﻲ ﺃﻥ
ﻣﻦ ﺃﺣﺴﻦ ﻣﻦ ﺃﺟﻞ ﺍﻟﺪﻧﻴﺎ ﻭُﻓّﻲ ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ٬ ﻣﻦ ﺍﻟﺬﻳﻮﻉِ ﻭﺍﻟ ﺸﻬﺮﺓِ ﻭﺍﻻﻧﺘ ﺸﺎﺭِ
٬ ﻭﻣﺎ ﻳﻠﺤﻖُ ﺫﻟﻚ ﻣ ﻦ ﻣ ﺎﻝِ ﻭﻣﻨ ﺼﺐٍ ﻭﺇﺗﺤ ﺎﻑٍ ٬ ﻭﻣ ﻦ ﺃﺣ ﺴﻦ ﻟﻶﺧ ﺮﺓِ ﻭﺟ ﺪﻫﺎ ﻫﻨ ﺎ
ﻭﻫﻨ ﺎﻙ ٬ ﻣ ﻦ ﺍﻟﻨﻔ ﻊِ ﻭﺍﻟﻘﺒ ﻮﻝِ ﻭﺍﻟﺮﺿ ﺎ ﻭﺍﻷﺟ ﺮِ ﻭﺍﻟﻤﺜﻮﺑ ﺔِ ﴿ : ﻛُ ﻼ ﻧﱡﻤِ ﺪﱡ ﻫَ ـﺆُﻻء
ﻭَﻫَـﺆُﻻءِ ﻣﻦْ ﻋَﻄَﺎء ﺭَﺑﱢﻚَ ﻭَﻣَﺎ ﻛَﺎﻥَ ﻋَﻄَﺎء ﺭَﺑﱢﻚَ ﻣَﺤْﻈُﻮﺭﺍً. ﴾
ﻭﻭﺟ ﺪﺕُ ﻓ ﻲ ﺍﻟﻜﺘ ﺎﺏِ ﺃﻳ ﻀﺎً ﺃﻥ ﻫ ﺆﻻءِ ﺍﻟﻌﺒ ﺎﻗﺮﺓِ ﺍﻟ ﺬﻳﻦ ﻗ ﺪﱠﻣﻮﺍ ﻟﻠﺒ ﺸﺮﻳﺔ ﻧﻔﻌ ﺎً
ﻭﻧﺘﺎﺟﺎً ﻭﻟﻢ ﻳﻌﻤﻠُﻮﺍ ﻟﻶﺧﺮﺓ – ﻭﺃﺧﺺﱡ ﻣﻨﻬﻢ ﻏﻴْ ﺮ ﺍﻟﻤ ﺆﻣﻨﻴﻦ ﺑ ﺎﷲِ ﻭﻟﻘﺎﺋِ ﻪ – ﻭﺟ ﺪﺗُﻬﻢ
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ﺃﺳﻌﺪﻭﺍ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﻣﻦ ﺃﻧﻔ ﺴِﻬﻢ ٬ ﻭﺃﻓﺮﺣﻮﺍ ﺃﺭﻭﺍﺡ ﺍﻵﺧ ﺮﻳﻦ ﺃﻛﺜ ﺮ ﻣ ﻦ ﺃﺭﻭﺍﺣﻬِ ﻢ٬
ﻓﺈﺫﺍ ﺑﻌﻀُﻬﻢ ﻳﻨﺘﺤﺮُ ٬ ﻭﺑﻌ ﻀﻬﻢ ﻳﺜ ﻮﺭُ ﻣ ﻦ ﻭﺍﻗﻌِ ﻪ ﻭﻳﻐ ﻀﺐُ ﻣ ﻦ ﺣﻴﺎﺗِ ﻪِ ٬ ﻭﺁﺧ ﺮﻭﻥ
ﻣﻨﻬﻢ ﻳﻌﻴﺸﻮﻥ ﺑﺆﺳﺎً ﻭﺿﻨْﻜﺎً.
ﻭﺳﺄﻟﺖُ ﻧﻔﺴﻲ : ﻣﺎ ﻫﻲ ﺍﻟﻔﺎﺋﺪﺓُ ﺇﺫﺍ ﺳﻌﺪ ﺑﻲ ﻗﻮﻡٌ ﻭﺷﻘﻴﺖ ﺃﻧﺎ ٬ ﻭﺍﻧﺘﻔ ﻊ ﺑ ﻲ ﻣ ﻸٌ
ﻭﺣُﺮﻣِﺖ ﺃﻧﺎ ؟!
ﻭﻭﺟﺪﺕُ ﺃﻥﱠ ﺍﷲ ﺃﻋﻄﻰ ﻛﻞﱠ ﺃﺣﺪٍ ﻣﻦ ﻫﺆﻻءِ ﺍﻟﺒﺎﺭﺯﻳﻦ ﻣﺎ ﺃﺭﺍﺩ ٬ ﺗﺤﻘﻴﻘﺎً ﻟﻮﻋﺪِﻩ
٬ ﻓﺠﻤْﻊٌ ﻣﻨﻬﻢ ﺣﺼﻞ ﻋﻠﻰ ﺟﺎﺋﺰﺓِ ﻧﻮﺑﻞ ٬ ﻷﻧﻪ ﺃﺭﺍﺩﻫﺎ ﻭﺳﻌﻰ ﻟﻬﺎ ٬ ﻭﻣﻨﻬﻢ ﻣ ﻦ ﺗﺒ ﻮﱠﺃ
ﺟﺪَ ﺍﻟﻤﺎﻝ ٬ ﻷﻧﻪ ﺍﻟﺼﺪﺍﺭﺓ ﻓﻲ ﺍﻟﺸﻬﺮﺓِ ٬ ﻷﻧﻪ ﺑﺤﺚ ﻋﻨﻬﺎ ﻭﺷﻐﻒ ﺑﻬﺎ ٬ ﻭﻣﻨﻬﻢ ﻣﻦ ﻭَ َ
ﻫﺎﻡ ﺑﻪ ﻭﺃﺟﺒﱠﻪ ٬ ﻭﻣ ﻨﻬﻢ ﻋﺒ ﺎﺩُ ﺍﷲِ ﺍﻟ ﺼﺎﻟﺤﻮﻥ ٬ ﺣ ﺼﻠُﻮ ﺍ ﻋﻠ ﻰ ﺛ ﻮﺍﺏِ ﺍﻟ ﺪﻧﻴﺎ ﻭﺣ ﺴﻦِ
ﺛﻮﺍﺏِ ﺍﻵﺧﺮﺓِ – ﺇﻥْ ﺷﺎء ﺍﷲُ ٬ ﻳﺒﺘﻐﻮﻥ ﻓﻀﻼً ﻣﻦ ﺍﷲِ ﻭﺭِﺿْﻮﺍﻧﺎً.
ﺇﻥﱠ ﻣ ﻦ ﺍﻟﻤﻌ ﺎﺩﻻﺕ ﺍﻟ ﺼﺤﻴﺤﺔ ﺍﻟﻤﻘﺒﻮﻟ ﺔ : ﺃﻥ ﺍﻟﻤﻐﻤ ﻮﺭ ﺍﻟ ﺴﻌﻴﺪ ﺍﻟﻮﺍﺛ ﻖ ﻣ ﻦ
ﻣﻨﻬﺠِﻪ ﻭﻃﺮﻳﻘِﻪ ٬ ﺃﻧﻌﻢُ ﺣﻈّﺎً ﻣﻦ ﺍﻟﻼﻣﻊِ ﺍﻟﺸﻬﻴﺮِ ﺍﻟﺸﻘﻲﱢ ﺑﻤﺒﺎﺩﺋِﻪ ﻭﻓﻜﺮِﻩِ.
ﺇﻥﱠ ﺭﺍﻋ ﻲ ﺍﻹﺑ ﻞِ ﺍﻟﻤ ﺴﻠﻢِ ﻓ ﻲ ﺟﺰﻳ ﺮﺓِ ﺍﻟﻌ ﺮﺏِ ﺃﺳ ﻌﺪُ ﺣ ﺎﻻً ﺑﺈﺳ ﻼﻣِﻪ ﻣ ﻦ»
ﺗﻮﻟﻮﺳﺘﻮﻱ « ﺍﻟﻜﺎﺗﺐ ﺍﻟﺮﻭﺍﺋ ﻲ ﺍﻟ ﺸﻬﻴﺮِ ٬ ﻷﻥ ﺍﻷﻭﻝ ﻗ ﻀﻰ ﺣﻴﺎﺗ ﻪ ﻣﻄﻤﺌﻨ ﺎً ﺭﺍﺿ ﻴﺎً
ﺳﺎﻛﻨﺎً ﻳﻌﺮﻑُ ﻣﺼﻴﺮَﻩُ ﻭﻣﻨﻘﻠﺒﻪ ٬ ﻭﺍﻟﺜﺎﻧﻲ ﻋﺎﺵ ﻣﻤﺰﱠﻕ ﺍﻹﺭﺍﺩﺓِ ٬ ﻣﺒﻌﺜﺮ ﺍﻟﺠﻬ ﺪِ ٬ ﻟ ﻢ
ﻳﺒﺮﺩْ ﻏﻠﻴﻠُﻪ ﻣﻦ ﻣﺮﺍﺩِﻩ ٬ ﻭﻻ ﻳﻌﺮﻑْ ﻣﺴﺘﻘﺒﻠﻪُ.
ﻋﻨﺪ ﺍﻟﻤﺴﻠﻤﻴ ﻦ ﺃﻋﻈﻢُ ﺩﻭﺍءٍ ﻋﺮﻓﺘْﻪ ﺍﻟﺒﺸﺮﻳﺔُ ٬ ﻭﺃﺟﻞﱡ ﻋﻼﺝٍ ﺍﻛﺘ ﺸﻔﺘْﻪ ﺍﻹﻧ ﺴﺎﻧﻴﺔُ
. ﺇﻧﻪ ﺍﻹﻳﻤﺎﻥُ ﺑﺎﻟﻘﻀﺎءِ ﻭﺍﻟﻘ ﺪﺭِ ٬ ﺣﺘ ﻰ ﻗ ﺎﻝ ﺑﻌ ﺾُ ﺍﻟﺤﻜﻤ ﺎءِ : ﻟ ﻦ ﻳ ﺴﻌﺪ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓِ
ﻛﺎﻓﺮٌ ﺑﺎﻟﻘﻀﺎءِ ﻭﺍﻟﻘﺪﺭِ . ﻭﻗﺪ ﺃﻋﺪﺕُ ﻋﻠﻴ ﻚ ﻫ ﺬﺍ ﺍﻟﻤﻌﻨ ﻰ ﻛﺜﻴ ﺮﺍً ٬ ﻭﻋﺮﺿ ﺘُﻪ ﻟ ﻚ ﻓ ﻲ
ﺃﺳﺎﻟ ﻴﺐ ﺷﺘﱠﻰ ٬ ﻭﺃﻧ ﺎ ﻋﻠ ﻰ ﻋﻤْ ﺪ ٬ ﻷﻧﻨ ﻲ ﺃﻋ ﺮ ﻑُ ﻣ ﻦ ﻧﻔ ﺴﻲ ﻭﻣ ﻦ ﻛﺜﻴ ﺮ ﻣﺜﻠ ﻲ ﺃﻧﻨ ﺎ
ﻧﺆﻣﻦُ ﺑﺎﻟﻘﻀﺎءِ ﻭﺍﻟﻘﺪﺭِ ﻓﻴﻤ ﺎ ﻧﺤﺒﱡ ﻪ ٬ ﻭﻗ ﺪ ﻧﺘ ﺴﺨﱠﻂُ ﻋﻠﻴ ﻪ ﻓﻴﻤ ﺎ ﻧﻜﺮﻫُ ﻪُ ٬ ﻭﻟ ﺬﻟﻚ ﻛ ﺎﻥ
ﺷﺮﻁُ ﺍﻟﻤﻠﱠﺔِ ﻭﻣﻴﺜﺎﻕُ ﺍﻟﻮﺣﻲِ )) : ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭِ ﺧﻴﺮِﻩ ﻭﺷﺮﻩ ٬ ﺣﻠﻮِﻩ ﻭﻣﺮﱢﻩ. ((
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ﻭﻣﻦ ﻳﺆﻣﻦْ ﺑﺎﷲ ﻳﻬﺪِ ﻗﻠﺒَﻪ
ﺃﺳﻮﻕُ ﻫﻨﺎ ﻗﺼﺔً ﻟﺘﻈﻬﺮ ﺳﻌﺎﺩﺓ ﻣﻦ ﺭﺿ ﻲ ﺑﺎﻟﻘ ﻀﺎءِ ٬ ﻭﺣﻴ ﺮﺓ ﻭﺗﻜ ﺪﱡﺭ ﻭﺷ ﻚﱠ
ﻣﻦْ ﺳﺨِﻂ ﻣِﻦ ﺍﻟﻘﻀﺎءِ:
ﻓﻬ ﺬﺍ ﻛﺎﺗ ﺐٌ ﺃﻣﺮﻳﻜ ﻲٌ ﻻﻣ ﻊٌ ٬ ﺍﺳ ﻤُﻪ » ﺑ ﻮﺩﻟﻲ « ﻣﺆﻟّ ﻒُ ﻛﺘ ﺎﺏِ » ﺭﻳ ﺎﺡ ﻋﻠ ﻰ
ﺍﻟﺼﺤﺮﺍءِ ٬ « ﻭ » ﺍﻟﺮﺳﻮﻝ « r ﻭﺃﺭﺑﻌﺔ ﻋﺸﺮَ ﻛﺘﺎﺑ ﺎً ﺃﺧ ﺮﻯ ٬ ﻭﻗ ﺪ ﺍﺳ ﺘﻮﻃﻦ ﻋ ﺎﻡ
1918 ﻡ ﺇﻓﺮﻳﻘﻴ ﺔ ﺍﻟ ﺸﻤﺎﻟﻴﺔ ﺍﻟﻐﺮﺑﻴ ﺔ ٬ ﺣﻴ ﺚ ﻋ ﺎﺵ ﻣ ﻊ ﻗ ﻮﻡٍ ﻣ ﻦ ﺍﻟﺮﱡﺣﱠ ﻞ ﺍﻟﺒ ﺪﻭِ
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ﺍﻟﻤﺴﻠﻤﻴﻦ ٬ ﻳ ﺼﻠﱡﻮﻥ ﻭﻳ ﺼﻮﻣﻮﻥ ﻭﻳ ﺬﻛﺮﻭﻥ ﺍﷲ . ﻳﻘ ﻮﻝُ ﻋ ﻦ ﺑﻌ ﺾِ ﻣ ﺸﺎﻫﺪِﻩ ﻭﻫ ﻮ
ﻣﻌﻬ ﻢ : ﻫﺒﱠ ﺖْ ﺫﺍﺕ ﻳ ﻮﻡٍ ﻋﺎﺻ ﻔﺔٌ ﻋﺎﺗﻴ ﺔ ٬ ﺣﻤﻠ ﺖ ﺭﻣ ﺎﻝ ﺍﻟ ﺼﺤﺮﺍءِ ﻭﻋﺒ ﺮﺕْ ﺑﻬ ﺎ
ﺍﻟﺒﺤﺮ ﺍﻷﺑﻴﺾ ﺍﻟﻤﺘﻮﺳﻂ ٬ ﻭﺭﻣﺖْ ﺑﻬﺎ ﻭﺍﺩﻱ ﺍﻟﺮﻭﻥ ﻓﻲ ﻓﺮﻧ ﺴﺎ ٬ ﻭﻛﺎﻧ ﺖ ﺍﻟﻌﺎﺻ ﻔﺔ
ﺣﺎﺭﺓً ﺷﺪﻳﺪﺓً ﺍﻟﺤﺮﺍﺭﺓِ ٬ ﺣﺘﻰ ﺃﺣﺴﺴﺖُ ﻛﺄﻥﱠ ﺷﻌْﺮ ﺭﺃﺳﻲ ﻳﺘﺰﻋﺰﻉُ ﻣﻦ ﻣﻨﺎﺑﺘِﻪِ ﻟﻔ ﺮﻁِ
ﻭﻃﺄﺓِ ﺍﻟﺤﺮﱢ ٬ ﻓﺄﺣﺴﺴﺖُ ﻣﻦ ﻓﺮﻁِ ﺍﻟﻐﻴﻆِ ﻛﺄﻧﻨﻲ ﻣﺪﻓﻮﻉٌ ﺇﻟﻰ ﺍﻟﺠﻨﻮﻥ ٬ ﻭﻟﻜﻦﱠ ﺍﻟﻌ ﺮﺏ
ﻟﻢ ﻳﺸﻜﻮﺍ ﺇﻃﻼﻗﺎً ٬ ﻓﻘﺪ ﻫﺰﱡﻭﺍ ﺃﻛﺘﺎﻓﻬﻢ ﻭﻗﺎﻟﻮﺍ : ﻗﻀﺎءٌ ﻣﻜﺘﻮﺏٌ . ﻭﺍﻧﺪﻓﻌﻮﺍ ﺇﻟﻰ ﺍﻟﻌﻤ ﻞ
ﺑﻨﺸﺎﻁٍ ٬ ﻭﻗﺎﻝ ﺭﺋﻴﺲُ ﺍﻟﻘﺒﻴﻠﺔِ ﺍﻟﺸ ﻴﺦُ : ﻟﻢ ﻧﻔﻘ ﺪِ ﺍﻟ ﺸﻲء ﺍﻟﻜﺜﻴ ﺮ ٬ ﻓﻘ ﺪ ﻛﻨ ﺎ ﺧﻠﻴﻘ ﻴﻦ ﺑ ﺄﻥ
ﻧﻔﻘﺪ ﻛﻞﱠ ﺷﻲءٍ ٬ ﻭﻟﻜﻦ ﺍﻟﺤﻤ ﺪُ ﷲِ ﻭﺷ ﻜﺮﺍً ٬ ﻓ ﺈﻥ ﻟ ﺪﻧﻴﺎ ﻧﺤ ﻮ ﺃﺭﺑﻌ ﻴﻦ ﻓ ﻲ ﺍﻟﻤﺎﺋ ﺔ ﻣِ ﻦ
ﻣﺎﺷﻴِﺘﻨﺎ ٬ ﻭﻓﻲ ﺍﺳﺘﻄﺎﻋِﺘﻨﺎ ﺃﻥ ﻧﺒﺪﺃ ﺑﻬﺎ ﻋﻤﻠﻨﺎ ﻣﻦ ﺟﺪﻳﺪ.
ﻭﺛﻤﱠﺔ ﺣﺎﺩﺛﺔٌ ﺃﺧﺮﻯ .. ﻓﻘ ﺪْ ﻛﻨ ﺎ ﻧﻘﻄ ﻊُ ﺍﻟ ﺼﺤﺮﺍء ﺑﺎﻟ ﺴﻴﺎﺭﺓِ ﻳﻮﻣ ﺎً ﻓ ﺎﻧﻔﺠﺮ ﺃﺣ ﺪُ
ﺍ ﻹﻃﺎﺭﺍﺕ ٬ ﻭﻛﺎﻥ ﺍﻟﺸﺎﺋﻖُ ﻗﺪ ﻧﺴﻲ ﺍﺳﺘﺤﻀﺎﺭ ﺇﻃﺎﺭ ﺍﺣﺘﻴﺎﻃﻲﱟ ٬ ﻭﺗﻮﻻﻧﻲ ﺍﻟﻐ ﻀﺐُ
٬ ﻭﺍﻧﺘﺎﺑﻨﻲ ﺍﻟﻘﻠﻖُ ﻭﺍﻟﻬﻢﱡ ٬ ﻭﺳ ﺄﻟﺖُ ﺻ ﺤﺒﻲ ﻣ ﻦ ﺍﻷﻋ ﺮﺍﺏِ : ﻣ ﺎﺫﺍ ﻋ ﺴﻰ ﺃﻥ ﻧﻔﻌ ﻞ ؟
ﻓ ﺬﻛﱠﺮﻭﻧﻲ ﺑ ﺄﻥ ﺍﻻﻧ ﺪﻓﺎﻉ ﺇﻟ ﻰ ﺍﻟﻐ ﻀﺐِ ﻟ ﻦ ﻳُﺠ ﺪﻱ ﻓﺘ ﻴﻼً ٬ ﺑ ﻞ ﻫ ﻮ ﺧﻠﻴ ﻖٌ ﺃﻥ ﻳ ﺪﻓﻊ
ﺍﻹﻧﺴﺎﻥ ﺇﻟ ﻰ ﺍﻟﻄ ﻴﺶِ ﻭﺍﻟﺤُﻤْ ﻖِ ٬ ﻭﻣ ﻦْ ﺛ ﻢ ﺩﺭ ﺟ ﺖْ ﺑﻨ ﺎ ﺍﻟ ﺴﻴﺎﺭﺓ ﻭﻫ ﻲ ﺗﺠ ﺮﻱ ﻋﻠ ﻰ
ﺛﻼﺛﺔ ﺇﻃﺎﺭﺍﺕ ﻟﻴﺲ ﺇﻻ ٬ ﻟﻜﻨﻬﺎ ﻣﺎ ﻟﺒﺜﺖ ﺃﻥ ﻛﻔﱠﺖْ ﻋﻦ ﺍﻟﺴﻴﺮ ٬ ﻭﻋﻠﻤ ﺖ ﺃﻥ ﺍﻟﺒﻨ ﺰﻳﻦ
ﻗ ﺪ ﻧﻔَ ﺪَ ٬ ﻭﻫﻨ ﺎﻙ ﺃﻳ ﻀﺎً ﻟ ﻢ ﺗﺜ ﺮْ ﺛ ﺎﺋﺮﺓ ﺃﺣ ﺪٍ ﻣ ﻦْ ﺭﻓ ﺎﻗﻲ ﺍﻷﻋ ﺮﺍﺏِ ٬ ﻭﻻ ﻓ ﺎﺭﻗﻬُﻢ
ﻫﺪﻭﺅﻫﻢ ٬ ﺑﻞ ﻣﻀﻮْﺍ ﻳﺬﺭﻋﻮﻥ ﺍﻟﻄﺮﻳﻖ ﺳﻴﺮﺍً ﻋﻠﻰ ﺍﻷﻗﺪﺍﻡِ ٬ ﻭﻫﻢ ﻳﺘﺮﻧﱠﻤﻮﻥ ﺑﺎﻟﻐﻨ ﺎءِ
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ﻗ ﺪ ﺃﻗﻨﻌﺘﻨ ﻲ ﺍﻷﻋ ﻮﺍﻡُ ﺍﻟ ﺴﺒﻌﺔُ ﺍﻟﺘ ﻲ ﻗ ﻀﻴﺘُﻬﺎ ﻓ ﻲ ﺍﻟ ﺼﺤﺮﺍءِ ﺑ ﻴﻦ ﺍﻷﻋ ﺮﺍﺏِ
ﺍﻟﺮﺣﱠﻞِ ٬ ﺃﻥﱠ ﺍﻟﻤﻠﺘﺎﺛﻴﻦ ٬ ﻭﻣﺮﺿﻰ ﺍﻟﻨﻔﻮﺱِ ٬ ﻭﺍﻟﺴﻜﻴﺮﻳﻦ ٬ ﺍﻟﺬﻳﻦ ﺗﺤﻔﻞُ ﺑﻬ ﻢ ﺃﻣﺮﻳﻜ ﺎ
ﻭﺃﻭﺭﺑﺔ ٬ ﻣﺎ ﻫﻢ ﺇﻻ ﺿﺤﺎﻳﺎ ﺍﻟﻤﺪﻳﻨﺔِ ﺍﻟﺘﻲ ﺗﺘﺨﺬُ ﺍﻟﺴﺮﻋﺔ ﺃﺳﺎﺳﺎً ﻟﻬﺎ.
ﺇﻧﻨﻲ ﻟﻢ ﺃﻋﺎﻥِ ﺷﻴﺌﺎً ﻣﻦ ﺍﻟﻘﻠﻖ ﻗﻂﱡ ٬ ﻭﺃﻧﺎ ﺃﻋ ﻴﺶُ ﻓﻲ ﺍﻟﺼﺤﺮﺍءِ ٬ ﺑﻞ ﻫﻨﺎﻟﻚ ﻓ ﻲ
ﺟﻨ ﺔِ ﺍﷲِ ٬ ﻭﺟ ﺪﺕُ ﺍﻟ ﺴﻜﻴﻨﺔ ﻭﺍﻟﻘﻨﺎﻋ ﺔ ﻭﺍﻟﺮﺿ ﺎ ٬ ﻭﻛﺜﻴ ﺮﻭﻥ ﻣ ﻦ ﺍﻟﻨ ﺎﺱِ ﻳﻬ ﺰﺅﻭﻥ
ﺑﺎﻟﺠﺒﺮﻳﺔِ ﺍﻟﺘﻲ ﻳﺆﻣﻦ ﺑﻬﺎ ﺍﻷﻋﺮﺍﺏُ ٬ ﻭﻳﺴﺨﺮﻭﻥ ﻣﻦ ﺍﻣﺘﺜﺎﻟِﻬِﻢ ﻟﻠﻘﻀﺎءِ ﻭﺍﻟﻘﺪﺭِ.
ﻭﻟﻜ ﻦ ﻣ ﻦْ ﻳ ﺪﺭﻱ ؟ ﻓﻠﻌ ﻞﱠ ﺍﻷﻋ ﺮﺍﺏ ﺃﺻ ﺎﺑُﻮﺍ ﻛﺒِ ﺪ ﺍﻟﺤﻘﻴﻘ ﺔ ٬ ﻓ ﺈﻧﻲ ﺇﺫ ﺃﻋ ﻮﺩُ
ﺑ ﺬﺍﻛﺮﺗﻲ ﺇﻟ ﻰ ﺍﻟ ﻮﺭﺍءِ .. ﻭﺃﺳ ﺘﻌﺮﺽُ ﺣﻴ ﺎﺗﻲ ٬ ﺃﺭﻯ ﺟﻠﻴ ﺎً ﺃﻧﻬ ﺎ ﻛﺎﻧ ﺖ ﺗﺘ ﺸﻜﱠﻞُ ﻓ ﻲ
ﻓﺘ ﺮﺍﺕٍ ﻣﺘﺒﺎﻋ ﺪﺓٍ ﺗﺒﻌ ﺎً ﻟﺤ ﻮﺍﺩﺙ ﺗﻄ ﺮﺃ ﻋﻠﻴﻬ ﺎ ٬ ﻭﻟ ﻢ ﺗﻜ ﻦْ ﻗ ﻂﱡ ﻓ ﻲ ﺍﻟﺤُ ﺴﺒﺎﻥِ ﺃﻭ ﻣﻤ ﺎ
ﺃﺳﺘﻄﻴﻊُ ﻟﻪ ﺩﻓﻌﺎً ٬ ﻭﺍﻟﻌﺮﺏُ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻠﻮﻥ ﻣ ﻦ ﺍﻟﺤ ﻮﺍﺩﺙ ﺍﺳ ﻢ » : ﻗ ﺪَﺭ«
ﺃﻭ » ﻗِﺴْﻤﺔ « ﺃﻭ » ﻗﻀﺎءُ ﺍﷲِ ٬ « ﻭﺳﻤﱢﻪ ﺃﻧﺖ ﻣﺎ ﺷﺌﺖ .
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ﻭﺧﻼﺻ ﺔُ ﺍﻟﻘ ﻮﻝِ : ﺇﻧﻨ ﻲ ﺑﻌ ﺪ ﺍﻧﻘ ﻀﺎءِ ﺳ ﺒﻌﺔَ ﻋ ﺸﺮ ﻋﺎﻣ ﺎً ﻋﻠ ﻰ ﻣﻐ ﺎﺩﺭﺗﻲ
ﺍﻟﺼﺤﺮﺍء ٬ ﻣﺎ ﺯﻟﺖُ ﺃﺗﺨﺬ ﻣﻮﻗﻒ ﺍﻟﻌﺮﺏِ ﺣﻴﺎﻝ ﻗﻀﺎءِ ﺍﷲِ ٬ ﻓﺄﻗﺎﺑ ﻞُ ﺍﻟﺤ ﻮﺍﺩﺙ ﺍﻟﺘ ﻲ
ﻻ ﺣﻴﻠ ﺔ ﻟ ﻲ ﻓﻴﻬ ﺎ ﺑﺎﻟﻬ ﺪﻭء ﻭﺍﻻﻣﺘﺜ ﺎﻝ ﻭﺍﻟ ﺴﻜﻴﻨﺔ ٬ ﻭﻟﻘ ﺪ ﺃﻓﻠﺤ ﺖ ﻫ ﺬﻩ ﺍﻟﻄﺒ ﺎﻉُ ﺍﻟﺘ ﻲ
ﺍﻛﺘﺴﺒﺘُﻬﺎ ﻣﻦ ﺍﻟﻌﺮﺏ ﻓﻲ ﺗﻬﺪﺋِﺔ ﺃﻋﺼﺎﺑﻲ ﺃﻛﺜﺮ ﻣﻤﺎ ﺗﻔﻠﺢُ ﺁﻻﻑ ﺍﻟﻤﺴﻜﱢﻨﺎﺕِ ﻭﺍﻟﻌﻘ ﺎﻗﻴﺮِ
... ! ﺍﻫـ .
ﺃﻗ ﻮﻝُ : ﺇﻥ ﺃﻋ ﺮﺍﺏ ﺍﻟ ﺼﺤﺮﺍءِ ﺗﻠ ﱠﻘﻨُ ﻮﺍ ﻫ ﺬﺍ ﺍﻟﺤ ﻖﱠ ﻣ ﻦ ﻣ ﺸﻜﺎﺓِ ﻣﺤﻤ ﺪٍ r ﻭﺇﻥ
ﺧﻼﺻﺔ ﺭﺳﺎﻟﺔِ ﺍﻟﻤﻌ ﺼﻮﻡِ ﻫ ﻲ ﺇﻧﻘ ﺎﺫ ﺍﻟﻨ ﺎﺱِ ﻣ ﻦ ﺍﻟﺘﱢﻴ ﻪِ ٬ ﻭﺇﺧ ﺮﺍﺟِﻬﻢ ﻣ ﻦ ﺍﻟﻈﻠﻤ ﺎﺕِ
ﺇﻟﻰ ﺍﻟﻨﻮﺭِ ٬ ﻭﻧﻔْﺾِ ﺍﻟﺘﺮﺍﺏِ ﻋﻦ ﺭﺅﻭﺳِﻬﻢ ٬ ﻭﻭﺿﻊِ ﺍﻵﺻﺎﺭِ ﻭﺍﻷ ﻏﻼﻝِ ﻋ ﻨﻬﻢ . ﺇﻥّ
ﺍﻟﻮﺛﻴﻘﺔ ﺍﻟﺘﻲ ﺑُﻌِﺚ ﺑﻬﺎ ﺭﺳﻮﻝُ ﺍﻟﻬُﺪﻯ r ﻓﻴﻬ ﺎ ﺃﺳ ﺮﺍﺭُ ﺍﻟﻬ ﺪﻭءِ ﻭﺍﻷﻣ ﻦِ ٬ ﻭﺑﻬ ﺎ ﻣﻌ ﺎﻟﻢُ
ﺍﻟﻨﺠﺎﺓِ ﻣﻦ ﺍﻹﺧﻔﺎﻕ ٬ ﻓﻬﻲ ﺍﻋﺘﺮﺍﻑٌ ﺑﺎﻟﻘﻀﺎء ﻭﻋﻤﻞ ﺑﺎﻟ ﺪﻟﻴﻞ ٬ ﻭﻭﺻ ﻮﻝ ﺇﻟ ﻰ ﻏﺎﻳ ﺔ
٬ ﻭﺳﻌﻲ ﺇﻟﻰ ﻧﺠﺎﺓ ٬ ﻭﻛﺪﺡ ﺑﻨﺘﻴﺠﺔ . ﺇﻥ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺟﺎءﺕ ﻟﺘﺤﺪﺩ ﻟ ﻚ ﻣﻮﻗﻌ ﻚ
ﻓﻲ ﺍﻟﻜﻮﻥ ﺍﻟﻤﺄﻧﻮ ﺱ ٬ ﻟﻴﺴﻜﻦ ﺧ ﺎﻃﺮﻙ ٬ ﻭﻳﻄﻤ ﺌﻦ ﻗﻠﺒ ﻚ ٬ ﻭﻳ ﺰﻭﻝ ﻫﻤ ﻚ ٬ ﻭﻳﺰﻛ ﻮ
ﻋﻤﻠﻚ ٬ ﻭﻳﺠﻤُﻞ ﺧﻠﻘﻚ ٬ ﻟﺘﻜ ﻮﻥ ﺍﻟﻌﺒ ﺪ ﺍﻟﻤﺜ ﺎﻟﻲ ﺍﻟ ﺬﻱ ﻋ ﺮﻑ ﺳ ﺮﱠ ﻭﺟ ﻮﺩﻩ ٬ ﻭﺃﺩﺭﻙ
ﺍﻟﻘﺼﺪ ﻣﻦ ﻧﺸﺄﺗﻪ.
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ﺍﻟﻤﻨﻬﺞ ﻭَﺳَﻂ
ﺟ َﻌ ْﻠﻨَﺎ ُﻛﻢْ ﺃُﻣﱠﺔً ﻭَﺳَﻄﺎً. ﴾
﴿ ﻭَﻛَ َﺬِﻟﻚََ
ﻏﻠُ ﻮﱠ ﻭﻻ ﺟَﻔَ ﺎءَ ٬ ﻭﻻ ﺇﻓ ﺮﺍﻁ ﻭﻻ ﺗﻔ ﺮﻳﻂ ٬ ﻭﺇﻥ ﺍﻟ ﺴﻌﺎﺩﺓ ﻓ ﻲ ﺍﻟﻮَﺳَ ﻂِ ٬ ﻓ ﻼُ
ﺤﻴْ ﻒِ ﺇﻟ ﻰ ﺃﺣ ﺪِ ﺍﻟﻄ ﺮﻓﻴْﻦ . ﺇﻥ ﻣ ﻦ ﺍﻟﻮﺳﻄﻴﱠﺔ ﻣِﻨْﻬﺞٌ ﺭﺑﱠ ﺎﻧﻲﱞ ﺣﻤﻴ ﺪٌ ﻳﻤﻨ ﻊُ ﺍﻟﻌﺒ ﺪ ﻣ ﻦ ﺍﻟ َ
ﺧ ﺼﺎﺋﺺِ ﺍﻹﺳ ﻼﻡِ ﺃﻧ ﻪ ﺩﻳ ﻦُ ﻭﺳ ﻂٍ ٬ ﻓﻬ ﻮ ﻭﺳ ﻂٌ ﺑ ﻴﻦ ﺍﻟﻴﻬﻮﺩﻳ ﺔِ ﻭﺍﻟﻨ ﺼﺮﺍﻧﻴﺔِ:
ﺍﻟﻴﻬﻮﺩﻳﺔِ ﺍﻟﺘ ﻲ ﺣﻤﻠ ﺖِ ﺍﻟﻌِﻠ ﻢِ ﻭﺃﻟﻐ ﺖِ ﺍﻟﻌَﻤَ ﻞِ ٬ ﻭﺍﻟﻨ ﺼﺮﺍﻧﻴﺔِ ﺍﻟﺘ ﻲ ﻏﺎﻟ ﺖْ ﻓ ﻲ ﺍﻟﻌﺒ ﺎﺩﺓِ
ﺴﺪِ ٬ ﻭﺍﻟﻌﻘ ﻞِ ﻭﺍﻃﱠﺮﺣ ﺖِ ﺍﻟ ﺪﻟﻴﻞ ٬ ﻓﺠ ﺎء ﺍﻹﺳ ﻼﻡُ ﺑ ﺎﻟ ِﻌﻠْﻢِ ﻭﺍﻟﻌَﻤَ ﻞِ ٬ ﻭﺍﻟ ﺮﻭﺡِ ﻭﺍﻟﺠََ
ﻭﺍﻟﻨﻘﻞِ.
ﻭﺇﻥ ﻣﻤﱠ ﺎ ﻳ ﺴﻌﺪُﻙ ﻓ ﻲ ﺣﻴﺎﺗِ ﻚ ﺍﻟﻮﺳ ﻄﻴﺔ ٬ ﺍﻟﻮﺳ ﻄﻴﺔُ ﻓ ﻲ ﻋﺒﺎﺩﺗِ ﻚ : ﻓ ﻼ ﺗﻐْ ﻞُ
ﻓﺘﻨﻬ ﻚ ﺟ ﺴﻤﻚ ﻭﺗﻘ ﻀﻲ ﻋﻠ ﻰ ﻧ ﺸﺎﻃﻚ ﻭﻣ ﺪﺍﻭﻣﺘِﻚ ٬ﻭﻻ ﺗﺠ ﻒ ﻓﺘﻄ ﺮﺡ ﺍﻟﻨﻮﺍﻓ ﻞ
ﻭﺗﺨﺪﺵ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺗﺮﻛﻦ ﺇﻟﻰ ﺍﻟﺘﺴﻮﻳﻖِ . ﻭﻓﻲ ﺇﻧﻔﺎﻗ ﻚِ : ﻓ ﻼ ﺗﺘﻠ ﻒْ ﺃﻣﻮﺍﻟ ﻚ ﻭﺗﻬﻠ ﻚْ
ﺩﺧﻠ ﻚ ﻓﺘﺒﻘ ﻰ ﺣ ﺴﻴﺮﺍً ﻣُ ْﻤﻠِﻘ ﺎً ٬ ﻭﻻ ﺗﻤ ﺴﻚْ ﻋﻄ ﺎءﻙ ﻭﺗﺒﺨ ﻞْ ﺑﻨﻮﺍﻟ ﻚ ٬ ﻓﺘﺒﻘ ﻰ ﻣﻠﻮﻣ ﺎً
ﻣﺤﺮﻭﻣﺎً . ﻭﻭﺳﻂٌ ﻓﻲ ﺧﻠﻘِﻚ : ﺑﻴﻦ ﺍﻟﺠ ﺪّ ﺍﻟﻤﻔ ﺮﻁِ ﻭﺍﻟﻠﱢ ﻴﻦِ ﺍﻟﻤﺘ ﺪﺍﻋﻲ ٬ ﺑ ﻴﻦ ﺍﻟﻌﺒ ﻮﺱِ
ﺍﻟﻜﺎﻟﺢِ ﻭﺍﻟﻀﺤﻚِ ﺍﻟﻤﺘﻬﺎﻓﺖِ ٬ ﺑﻴﻦ ﺍﻟﻌﺰﻟﺔِ ﺍﻟﻤﻮﺣﺸﺔِ ﻭﺍﻟﺨﻠﻄﺔِ ﺍﻟﺰﺍﺋﺪﺓِ ﻋﻠﻰ ﺍﻟﺤﺪﱢ .
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ﺇﻧّ ﻪ ﻣِ ﻨﻬﺞُ ﺍﻻﻋﺘ ﺪﺍﻝِ ﻓ ﻲ ﺃﺧ ﺬِ ﺍﻷﻣ ﻮﺭِ ٬ ﻭﺍﻟﺤﻜ ﻢِ ﻋﻠ ﻰ ﺍﻷﺷ ﻴﺎءِ ٬ ﻭﻣﻌﺎﻣﻠِ ﺔ
ﺍﻵﺧﺮﻳﻦ ٬ ﻓﻼ ﺯﻳﺎﺩﺓ ﻳﻄﻔﻮ ﺑﻬﺎ ﻛﻴْﻞُ ﺍﻟﻘِ ﻴﻢِ ٬ ﻭﻻ ﻧﻘْ ﺺ ﻳ ﻀﻤﺤﻞﱡ ﺑ ﻪ ﺃﺻ ﻞُ ﺍﻟﺨﻴْ ﺮ٬
ﻷﻥ ﺍﻟﺰﻳﺎﺩﺓ ﺗ ﺮﻑٌ ﻭﺳَ ﺮﻑٌ ٬ ﻭﺍﻟ ﻨﻘﺺ ﺟﻔ ﺎءٌ ﻭ ‘ ﺣﻔ ﺎءٌ ﴿ : ﻓَﻬَ ﺪَﻯ ﺍﻟﻠّ ﻪُ ﺍﻟﱠ ﺬِﻳﻦَ ﺁ َﻣﻨُ ﻮﺍْ
ﺧ َﺘَﻠﻔُﻮﺍْ ﻓِﻴﻪِ ﻣِﻦَ ﺍﻟْﺤَﻖﱢِ ﺑﺈِ ْﺫﻧِﻪِ ﻭَﺍﻟﻠّﻪَُ ﻳﻬْﺪِﻱ ﻣَﻦ ﻳَﺸَﺎءُِ ﺇﻟَﻰ ﺻِﺮَﺍﻁٍ ﻣﱡﺴْﺘَﻘِﻴﻢٍ . ﴾
ﻟِﻤَﺎ ﺍ ْ
ﺇﻥّ ﺍﻟﺤﺴﻨﺔ ﺑﻴﻦ ﺍﻟ ﺴﻴﱢﺌﺘﻴﻦ : ﺳ ﻴﺌﺔ ﺍﻹﻓ ﺮﺍﻁ ﻭﺳ ﻴﺌﺔ ﺍﻟﺘﻔ ﺮﻳﻂ ٬ ﻭﺇﻥ ﺍﻟﺨﻴْ ﺮ ﺑ ﻴﻦ
ﺍﻟ ﺸﺮﱠﻳﻦ : ﺷ ﺮﱢ ﺍﻟ ُﻐﻠُ ﻮﱢ ﻭﺷ ﺮﱢ ﺍﻟﻤﺠﺎﻓ ﺎﺓِ ٬ ﻭﺇﻥ ﺍﻟﺤ ﻖﱠ ﺑ ﻴﻦ ﺍﻟﺒ ﺎﻃﻠﻴﻦِ : ﺑﺎﻃ ﻞِ ﺍﻟﺰﻳ ﺎﺩﺓِ
ﻭﺑﺎﻃﻞِ ﺍﻟﻨﻘﺺِ ٬ ﻭﺇﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺑﻴﻦ ﺍﻟﺸﻘﺎءﻳﻦ : ﺷﻘﺎءِ ﺍﻟﺘﻬﻮﺭِ ﻭﺷﻘﺎءِ ﺍﻟﻨﻜﻮﺹِ.
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ﻻ ﻫﺬﺍ ﻭﻻ ﻫﺬﺍ
ﺴﻴْﺮِ ﺍﻟﺤﻘﺤﻘ ﺔ . ﻭﻫ ﻮ ﺍﻟ ﺬﻱ ﻳﺠﺘﻬ ﺪ ﻓ ﻲ ﻳﻘ ﻮﻝُ ﻣﻄ ﺮﱢﻑ ﺑ ﻦُ ﻋﺒ ﺪﺍﷲ : ﺃﺷ ﺮﱡ ﺍﻟ ﱠ
ﺍﻟ ﺴﻴﺮِ ﺣﺘ ﻰ ﻳ ﻀﺮﱠ ﺑﻨﻔ ﺴﻪِ ﻭﺩﺍﺑﺘِ ﻪ . ﻭﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ )) : ﺷ ﺮﱡ ﺍﻟﺮﱢﻋ ﺎء ﺍﻟﺤُﻄَﻤَ ﺔُ. ((
ﻭﻫ ﻮ ﺍﻟ ﺬﻱ ﻳﺘﻌ ﺴّﻒُ ﻓ ﻲ ﻭﻻﻳﺘِ ﻪ ﻷﻫﻠِ ﻪ ﺃﻭ ﻣ ﻦ ﻭﻻﻩ ﺍﷲُ ﺷ ﺄﻧﻪ . ﺇﻥ ﺍﻟﻜ ﺮﻡ ﺑ ﻴﻦ
ﺍﻹﺳ ﺮﺍﻑِ ﻭﺍﻟﺒﺨ ﻞِ ٬ ﻭﺇﻥ ﺍﻟ ﺸﺠﺎﻋﺔ ﺑ ﻴﻦ ﺍﻟﺠ ﺒﻦِ ﻭﺍﻟﺘﻬ ﻮﺭِ ٬ ﻭﺇﻥ ﺍﻟﺤﻠ ﻢ ﺑ ﻴﻦ ﺍﻟﺤ ﺪﱠﺓِ
ﻭﺍﻟﺘﺒﻠﱡﺪ ٬ ﻭﺇﻥ ﺍﻟﺒﺴﻤﺔ ﺑﻴﻦ ﺍﻟﻌﺒﻮﺱ ﻭﺍﻟ ﻀﺤﻚ ٬ ﻭﺇﻥ ﺍﻟﺼﺒﺮ ﺑﻴﻦ ﺍﻟﻘ ﺴﻮﺓ ﻭﺍﻟﺠ ﺰﻉِ٬
ﻭﻟﻠﻐﻠﻮﱢ ﺩﻭﺍءٌ ﻫﻮ ﺍﻟﺘﺨﻔﻴﻒُ ﻣﻦ ﻫﺬﺍ ﺍﻟﻐﻠﻮﱢ ٬ ﻭﺇﻃﻔﺎءُ ﺷ ﻲءٍ ﻣ ﻦ ﻫ ﺬﺍ ﺍﻟﻠﻬﻴ ﺐ ﺍﻟﻤﺤ ﺮﻕ
ﻭﻟﻠﺠﻔ ﺎءِ ﺩﻭﺍء ﻫ ﻮ ﺳ ﻮْﻁُ ﻋ ﺰﻡٍ ٬ ﻭﻭﻣ ﻀﺔُ ﻫِﻤﱠ ﺔ ٬ ﻭﺑﺎﺭﻗ ﺔُ ﻣ ﻦ ﺭﺟ ﺎءٍ ﴿ ٬ ﺍﻫ ِﺪﻧَـــ ـﺎ
ﻋﻠَ ﻴ ِﻬﻢْ ﻭَﻻَﻋﻠَ ﻴ ِﻬﻢْ ﻏَﻴ ﺮِ ﺍﻟﻤَﻐ ﻀُﻮﺏَِ
ﺍﻟﺼﱢﺮَﺍﻁَ ﺍﻟﻤُ ﺴ َﺘﻘِﻴﻢَ { 6 } ﺻِ ﺮَﺍﻁَ ﺍﻟﱠ ﺬِﻳﻦَ ﺃَﻧﻌَﻤ ﺖََ
ﺍﻟﻀﱠﺎﻟﱢﻴﻦَ. ﴾
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ﻭﻗﻔـــــﺔٌ
» ﻟﻴﺲ ﻓﻲ ﺍﻟﻮﺟﻮﺩ ﺷﻲءٌ ﺃﺻﻌﺐُ ﻣﻦ ﺍﻟﺼﺒﺮِ ٬ ﺇﻣ ﺎ ﻋ ﻦ ﺍﻟﻤﺤﺒ ﻮﺏِ ٬ﺃﻭ ﻋﻠ ﻰ
ﺍﻟﻤﻜﺮﻭﻫﺎﺕِ . ﻭﺧﺼﻮﺻﺎً ﺇﺫﺍ ﺍﻣﺘﺪﱠ ﺍﻟﺰﻣﺎﻥ ٬ ﺃﻭ ﻭﻗﻊ ﺍﻟﻴﺄﺱُ ﻣﻦ ﺍﻟﻔﺮﺝِ . ﻭﺗﻠﻚ ﺍﻟﻤ ﺪﺓُ
ﺗﺤﺘﺎﺝُ ﺇﻟﻰ ﺯﺍﺩٍ ﻳُﻘﻄﻊُ ﺑﻪ ﺳﻔﺮُﻫﺎ ٬ ﻭﺍﻟﺰﺍﺩ ﻳﺘﻨﻮﻉُ ﻣﻦ ﺃﺟﻨﺎﺱٍ:
ﻓﻤﻨﻪ : ﺗﻠﻤﱡﺢُ ﻣﻘﺪﺍﺭِ ﺍﻟﺒﻼءِ ٬ ﻭﻗﺪ ﻳﻤﻜﻦُ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ.
ﻭﻣﻨﻪ : ﺃﻧﻪ ﻓﻲ ﺣﺎﻝِ ﻓﻮﻗﻬﺎ ﺃﻋﻈﻢُ ﻣﻨﻬﺎ ٬ ﻣﺜﻞ ﺃﻥ ﻳُﺒﺘﻠﻰ ﺑﻔ ْﻘﺪِ ﻭﻟ ﺪٍ ﻭﻋﻨ ﺪﻩ ﺃﻋ ﺰﱡ
ﻣﻨﻪ .
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ﻭﻣﻦ ﺫﻟﻚ : ﺭﺟﺎء ﺍﻟﻌِﻮﺽِ ﻓﻲ ﺍﻟﺪﻧﻴﺎ.
ﻭﻣﻨﻪ : ﺗﻠﻤﱡﺢ ﺍﻷﺟﺮِ ﻓﻲ ﺍﻵﺧﺮﺓِ . ﻭﻣﻨﻪ : ﺍﻟﺘﻠ ﱡﺬﺫُ ﺑﺘ ﺼﻮﻳﺮِ ﺍﻟﻤ ﺪﺡِ ﻭﺍﻟﺜﻨ ﺎءِ ﻣ ﻦ
ﺍﻟﺨﻠْﻖِ ﻓﻴﻤﺎ ﻳﻤﺪﺣﻮﻥ ﻋﻠﻴﻪ ٬ ﻭﺍﻷﺟﺮُ ﻣﻦ ﺍﻟﺤﻖﱢ ﻋﺰﱠ ﻭﺟﻞﱠ.
ﻭﻣﻦ ﺫﻟﻚ : ﺃﻥ ﺍﻟﺠﺰﻉ ﻻ ﻳﻔﻴﺪُ ٬ ﺑﻞ ﻳﻔﻀﺢُ ﺻﺎﺣِﺒﻪُ.
ﺇﻟﻰ ﻏﻴْ ﺮِ ﺫﻟ ﻚ ﻣ ﻦ ﺍﻷﺷ ﻴﺎء ﺍﻟﺘ ﻲ ﻳﻘ ﺪﺣُﻬﺎ ﺍﻟﻌﻘ ﻞُ ﻭﺍﻟﻔﻜ ﺮُ ٬ ﻓﻠ ﻴﺲ ﻓ ﻲ ﻃﺮﻳ ﻖِ
ٌ ﺳ ﻮﺍﻫﺎ ٬ ﻓﻴﻨﺒﻐ ﻲ ﻟﻠ ﺼﺎﺑﺮِ ﺃﻥ ﻳ ﺸﻐﻞ ﺑﻬ ﺎ ﻧﻔ ﺴﻪ ٬ ﻭﻳﻘﻄ ﻊ ﺑﻬ ﺎ ﺳ ﺎﻋﺎﺕِ
ﺍﻟﺼﺒﺮِ ﻧﻔﻘ ﺔ
ﺍﺑﺘﻼ ِﺋﻪِ. «
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ﻣَﻦْ ﻫُﻢُ ﺍﻷﻭﻟﻴﺎءُ
ﻣ ﻦ ﺻ ﻔﺎﺕ ﺍﻷﻭﻟﻴ ﺎء : ﺍﻧﺘﻈ ﺎﺭُ ﺍﻷﺫﺍﻥِ ﺑﺎﻷﺷ ﻮﺍﻕِ ٬ ﻭﺍﻟﺘﱠﻬﺎﻓُ ﺖُ ﻋﻠ ﻰ ﺗﻜﺒﻴ ﺮ ِﺓ
ﺍﻹﺣ ﺮﺍﻡِ ٬ ﻭﺍﻟ َﻮﻟَ ﻪُ ﺑﺎﻟ ﺼﻒﱢ ﺍﻷﻭّﻝِ ٬ ﻭﻣﺪﺍﻭﻣ ﺔِ ﺍﻟﺠﻠ ﻮﺱِ ﻓ ﻲ ﺍﻟﺮﻭ ﺿ ﺔِ ٬ ﻭﺳ ﻼﻣﺔُ
ﺴﱠﻨﺔِ ٬ ﻭﻛﺜ ﺮﺓُ ﺍﻟ ﺬﱢﻛﺮِ ٬ ﻭﺃﻛ ﻞ ﺍﻟﺤ ﻼﻝِ ٬ ﻭﺗ ﺮﻙُ ﻣ ﺎ ﻻ ﺍﻟﺼﺪﺭِ ٬ ﻭﻇﻬ ﻮﺭُ ﻣﺮﺍﺳ ﻴﻢِ ﺍﻟ ﱡ
ﺤﻴﱠ ﺎ ٬ ﻭﺍﻟﺘﻮﺟﱡ ﻊُ ﻳﻌﻨﻲ ٬ ﻭﺍﻟﺮﺿﺎ ﺑﺎﻟﻜﻔﺎﻑِ ٬ ﻭﺗﻌﻠﱡﻢُ ﺍﻟﻤﺤﻲِ ﻛﺘﺎﺑﺎً ﻭﺳﻨﺔً ٬ ﻭﻃﻼﻗﺔُ ﺍﻟﻤُ َ
ﻟﻤﺼﺎﺋﺐ ﺍﻟﻤﺴﻠﻤﻴﻦ ٬ ﻭﺗﺮﻙُ ﺍﻟﺨﻼﻑِ ٬ ﻭﺍﻟﺼﺒﺮُ ﻟﻠﺸﺪﺍﺋﺪِ ٬ ﻭﺑﺬْﻝُ ﺍﻟﻤﻌﺮﻭﻑِ.
ﺍﻟﺘﻮﺳﻂُ ﻓﻲ ﺍﻟﻤﻌﻴﺸﺔِ ﺃﻓ ﻀﻞُ ﻣ ﺎ ﻳﻜ ﻮﻥُ ٬ ﻓ ﻼ ﻏﻨ ﻰ ﻣﻄﻐﻴ ﺎً ﻭﻻ ﻓﻘ ﺮﺍً ﻣﻨ ﺴﻴﺎً٬
ﻭﺇﻧﻤ ﺎ ﻣ ﺎ ﻛﻔ ﻰ ﻭﺷ ﻔﻰ ٬ ﻭﻗ ﻀﻰ ﺍﻟﻐ ﺮﺽ ٬ ﻭﺃﺗ ﻰ ﺑﺎﻟﻤﻘ ﺼﻮﺩِ ﻓ ﻲ ﺍﻟﻤﻌﻴ ﺸﺔِ ٬ ﻓﻬ ﻮ
ﺃﺟﻞﱡ ﺍﻟﻌﻴﺶِ ﻋﺎﺋﺪﺓً ٬ ﻭﺃﺣﺴﻦُ ﺍﻟﻘﻮﺕِ ﻓﺎﺋﺪﺓً.
ﺴﻦٌ ٬ ﻭﻣ ﺎ ﻳﻜﻔ ﻲ ﻭﺍﻟﻜﻔﺎﻳﺔُ : ﺑﻴﺖٌ ﺗﺴﻜُﻨﻪُ ٬ ﻭﺯﻭﺟﺔٌ ﺗﺄﻭﻱ ﺇﻟﻴﻬ ﺎ ٬ ﻭﻣﺮﻛ ﺐٌ ﺣََ
ﻣ ﻦ ﺍﻟﻤﺎﻝِ ﻟﺴﺪﱢ ﺍﻟﺤﺎﺟﺔِ ﻭﻗﻀﺎءِ ﺍﻟﻼﺯﻡِ
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ﺍﷲُ ﻟﻄﻴﻒٌ ﺑﻌﺒﺎﺩِﻩِ
ﺃﺧﺒﺮﻧﻲ ﺃﺣﺪُ ﺃﻋﻴﺎﻥِ ﻣﺪﻳﻨﺔِ ﺍﻟﺮﻳﺎﺽِ ﺃﻧﻪ ﻓﻲ ﻋﺎﻡ 1376 ﻫـ ٬ ﺫﻫ ﺐ ﻣﺠﻤﻮﻋٌ ﺔ
ﻣﻦ ﺍﻟﺒﺤﺎﺭﺓِ ﻣﻦ ﺃﻫﻞِ ﺍﻟﺠﺒﻴﻞِ ﺇﻟﻰ ﺍﻟﺒﺤﺮِ ٬ ﻳﺮﻳﺪﻭﻥ ﺍﺻﻄﻴﺎﺩ ﺍﻟﺴﻤﻚِ ٬ ﻭﻣﻜﺜ ﻮﺍ ﺛﻼﺛ ﺔ
ﺃﻳﺎﻡ ﺑﻠﻴﺎﻟﻴﻬﻦﱠ ﻟﻢ ﻳﺤﺼﻠُﻮﺍ ﻋﻠﻰ ﺳﻤﻜﺔٍ ﻭﺍﺣﺪﺓٍ ٬ ﻭﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﺍﻟﺼﻠﻮﺍﺕِ ﺍﻟﺨﻤ ﺲ٬
ﻭﺑﺠ ﺎﻧﺒﻬﻢ ﻣﺠﻤﻮﻋ ﺔٌ ﺃﺧ ﺮﻯ ﻻ ﺗ ﺴﺠﺪُ ﷲِ ﺳ ﺠﺪﺓً ٬ ﻭﻻ ﺗ ﺼﻠّﻲ ﺻ ﻼﺓً ٬ ﻭﺇﺫﺍ ﻫ ﻢ
ﻳﺼﻴﺪﻭﻥ ٬ ﻭﻳﺤﺼﻠﻮﻥ ﻋﻠﻰ ﻃﻠﺒِﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺮِ ٬ ﻓﻘﺎﻝ ﺑﻌﺾُ ﻫﺆﻻءِ ﺍﻟﻤﺠﻤﻮﻋﺔِ
: ﺳ ﺒﺤﺎﻥ ﺍﷲِ ! ﻧﺤ ﻦ ﻧ ﺼﻠﻲ ﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ﺻ ﻼﺓٍ ٬ ﻭﻣ ﺎ ﺣ ﺼﻠْ ﻨﺎ ﻋﻠ ﻰ ﺷ ﻲءٍ ﻣ ﻦ
ﺍﻟﺼﻴﺪِ ٬ ﻭﻫﺆﻻء ﻻ ﻳﺴﺠﺪﻭﻥ ﷲِ ﺳﺠﺪﺓً ﻭﻫﺎ ﻫﻮ ﺻﻴﺪُﻫﻢ !! ﻓﻮﺳﻮﺱ ﻟﻬﻢ ﺍﻟ ﺸﻴﻄﺎﻥُ
ﺑﺘ ﺮﻙِ ﺍﻟ ﺼﻼﺓِ ٬ ﻓﺘﺮﻛُ ﻮﺍ ﺻ ﻼﺓ ﺍﻟﻔﺠ ﺮِ ٬ ﺛ ﻢ ﺻ ﻼﺓ ﺍﻟﻈﻬ ﺮِ ٬ ﺛ ﻢ ﺻ ﻼﺓ ﺍﻟﻌ ﺼﺮِ٬
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ﻭﺑﻌﺪ ﺻﻼﺓِ ﺍﻟﻌﺼﺮِ ﺃﺗﻮْﺍ ﺇﻟﻰ ﺍﻟﺒﺤﺮِ ﻓﺼﺎﺩُﻭﺍ ﺳ ﻤﻜﺔً ٬ ﻓﺄﺧﺮﺟُﻮﻫ ﺎ ﻭﺑﻘ ﺮُﻭﺍ ﺑﻄﻨﻬ ﺎ٬
ﻓﻮﺟ ﺪُﺍ ﻓﻴﻬ ﺎ ﻟﺆﻟ ﺆﺓً ﺛﻤﻴﻨ ﺔً ٬ ﻓﺄﺧ ﺬﻫﺎ ﺃﺣ ﺪُﻫﻢ ﺑﻴ ﺪِﻩ ٬ ﻭﻗﻠﱠﺒﻬ ﺎ ﻭﻧﻈ ﺮ ﺇﻟﻴﻬ ﺎ ٬ ﻭﻗ ﺎﻝ:
ﺳﺒﺤﺎﻥ ﺍﷲِ ! ﻟﻤﺎ ﺃﻃْﻌﻨﺎ ﺍﷲ ﻣﺎ ﺣﺼﻠﻨﺎ ﻋﻠﻴﻬﺎ ٬ ﻭﻟﻤﺎ ﻋﻴﻨﺎﻩ ﺣﺼﻠْﻨﺎ ﻋﻠﻴﻬﺎ !! ﺇﻥ ﻫ ﺬﺍ
ﺍﻟﺮﺯﻕ ﻓﻴﻪ ﻧﻈﺮٌ . ﺛ ﻢ ﺃﺧ ﺬ ﺍﻟﻠﺆﻟ ﺆﺓ ﻭﺭﻣ ﻰ ﺑﻬ ﺎ ﻓ ﻲ ﺍﻟﺒﺤ ﺮِ ٬ ﻭﻗ ﺎﻝ : ﻳﻌﻮﺿُ ﻨﺎ ﺍﷲُ٬
ﻭﺍﷲِ ﻻ ﺁﺧﺬُﻫﺎ ﻭﻗﺪ ﺣﺼﻠﺖْ ﻟﻨ ﺎ ﺑﻌ ﺪ ﺃﻥ ﺗ ﺮﻛْﻨ ﺎ ﺍﻟ ﺼﻼﺓ ٬ ﻫﻴ ﺎ ﺍﺭﺗﺤﻠُ ﻮﺍ ﺑﻨ ﺎ ﻣ ﻦ ﻫ ﺬﺍ
ﺍﻟﻤﻜﺎﻥ ﺍﻟﺬﻱ ﻋﺼﻴﻨﺎ ﺍﷲ ﻓﻴﻪ ٬ ﻓﺎﺭﺗﺤﻠُﻮﺍ ﻣﺎ ﻳﻘﺎﺭﺏُ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝٍ ٬ ﻭﻧﺰﻟُﻮﺍ ﻫﻨ ﺎﻙ ﻓ ﻲ
ﺧﻴﻤ ﺘِﻬﻢ ٬ ﺛ ﻢ ﺍﻗﺘﺮﺑُ ﻮﺍ ﻣ ﻦ ﺍﻟﺒﺤ ﺮِ ﺛﺎﻧﻴ ﺔ ٬ ﻓ ﺼﺎﺩُﻭﺍ ﺳ ﻤﻜﺔ ﺍﻟﻜﻨﻌ ﺪ ٬ ﻓﺒﻘ ﺮﻭﺍ ﺑﻄﻨﻬ ﺎ
ﻓﻮﺟﺪﻭﺍ ﺍﻟﻠﺆﻟﺆﺓ ﻓﻲ ﺑﻄﻦِ ﺗﻠﻚ ﺍﻟﺴﻤﻜﺔِ ٬ ﻭﻗﺎﻟﻮﺍ : ﺍﻟﺤﻤﺪُ ﷲِ ﺍﻟﺬﻱ ﺭﺯﻗﻨﺎ ﺭﺯﻗﺎً ﻃﻴﺒﺎً.
ﺑﻌﺪ ﺃﻥْ ﺑﺪﺅﻭﺍ ﻳﺼﻠﱡﻮﻥ ﻭﻳﺬﻛﺮﻭﻥ ﺍﷲ ﻭﻳﺴﺘﻐﻔﺮﻭﻧﻪ ٬ ﻓﺄﺧﺬﻭﺍ ﺍﻟﻠﺆﻟﺆﺓ . ﺍﻫـ.
ﻓ ﺎﻧﻈﺮْ ﻛﻴ ﻒ ﻛ ﺎﻥ ﻣ ﻦْ ﺫﻱ ﻗﺒ ﻞ ٬ ﻓ ﻲ ﻭﻗ ﺖ ﻣﻌ ﺼﻴﺔٍ ٬ ﻭﻛ ﺎﻥ ﺭﺯﻗ ﺎً ﺧﺒﻴﺜ ﺎً٬
ﻭﺍﻧﻈ ﺮ ﻛﻴ ﻒ ﺃﺻ ﺒﺢ ﺍﻵﻥ ﻓ ﻲ ﻭﻗ ﺖِ ﻃﺎﻋ ﺔٍ ٬ ﻭﺃﺻ ﺒﺢ ﺭﺯﻗ ﺎً ﻃﻴﺒ ﺎًَ ﴿ . ﻭﻟَ ﻮَْ ﺃ ﱠﻧﻬُ ﻢْ
ﻀﻠِﻪِ ُ ﺍﻟﻠّ ﻪُ ﻭَﺭَﺳُ ﻮﻟُﻪُ ﻭَﻗَ ﺎﻟُﻮﺍْ ﺣَ ﺴْ ُﺒﻨَﺎ ﺍﻟﻠّ ﻪُ ﺳَُ ﻴ ْﺆﺗِﻴﻨَﺎ ﺍﻟﻠّ ﻪُ ﻣِ ﻦ ﻓَْ
ﺭَﺿُ ﻮْﺍْ ﻣَ ﺎ ﺁﺗَ ﺎ ُﻫﻢ
ﻏﺒُﻮﻥَ. ﴾ ﻭَﺭَﺳُﻮﻟُﻪُ ﺇِﻧﱠﺎِ ﺇﻟَﻰ ﺍﻟﻠّﻪِ ﺭَﺍ ِ
ﺇﻧﻪ ﻟﻄﻒٌ ﺍﷲِ ٬ ﻭﻣﻦ ﺗﺮﻙ ﺷﻴﺌﺎً ﷲِ ﻋﻮﱠﺿﻪ ﺍﷲُ ﺧﻴﺮﺍً ﻣﻨﻪ.
ﻳ ﺬﻛﱢﺮﻧﻲ ﻫ ﺬﺍ ﺑﻘ ﺼﺔٍ ﻟﻌﻠ ﻲﱟ – ﺭﺿ ﻲ ﺍﷲ ﻋﻨ ﻪ ٬ ﻭﻗ ﺪ ﺩﺧ ﻞ ﻣ ﺴﺠﺪ ﺍﻟﻜﻮﻓ ﺔِ
ﻟ ﻴ ﺼﻠﻲ ﺭﻛﻌﺘ ﻲ ﺍﻟ ﻀﺤﻰ ٬ ﻓﻮﺟ ﺪ ﻏﻼﻣ ﺎً ﻋﻨ ﺪ ﺍﻟﺒ ﺎﺏِ ٬ ﻓﻘ ﺎﻝ : ﻳ ﺎ ﻏ ﻼﻡُ ٬ ﺍﺣ ﺒﺲْ
ﺑﻐﻠﺘﻲ ﺣﺘﻰ ﺃﺻﻠﻲ . ﻭﺩﺧ ﻞ ﻋﻠ ﻲﱞ ﺍﻟﻤ ﺴﺠﺪ ٬ ﻳﺮﻳ ﺪُ ﺃﻥ ﻳﻌﻄ ﻲ ﻫ ﺬﺍ ﺍﻟﻐ ﻼﻡ ﺩﺭﻫﻤ ﺎً٬
ﺟ ﺰﺍء ﺣﺒْ ﺴﻪ ﻟﻠﺒﻐﻠ ﺔِ ٬ ﻓﻠﻤ ﺎ ﺩﺧ ﻞ ﻋﻠ ﻲﱞ ﺍﻟﻤ ﺴﺠﺪ ٬ ﺃﺗ ﻰ ﺍﻟﻐ ﻼﻡ ﺇﻟ ﻰ ﺧﻄ ﺎﻡِ ﺍﻟﺒﻐﻠ ﺔِ٬
ﻓﺎﻗﺘﻠﻌﻪ ﻣﻦْ ﺭﺃﺳِﻬﺎ ﻭﺫﻫﺐ ﺑﻪ ﺇﻟﻰ ﺍﻟﺴﻮﻕِ ﻟﻴﺒ ﻴﻌﻪ ٬ ﻭﺧ ﺮﺝ ﻋﻠ ﻲﱞ ﻓﻤ ﺎ ﻭﺟ ﺪ ﺍﻟﻐ ﻼﻡ٬
ﻭﻭﺟﺪ ﺍﻟﺒﻐﻠ ﺔ ﺑ ﻼ ﺧﻄ ﺎﻡٍ ٬ ﻓﺄﺭﺳ ﻞ ﺭﺟ ﻼً ﻓ ﻲ ﺃﺛ ﺮِﻩِ ٬ ﻭﻗ ﺎﻝ : ﺍﺫﻫ ﺐْ ﺇﻟ ﻰ ﺍﻟ ﺴﻮﻕِ٬
ﻟﻌﻠﱠﻪ ﻳﺒﻴﻊُ ﺍﻟﺨﻄﺎﻡ ﻫﻨﺎﻙ . ﻭﺫﻫﺐ ﺍﻟﺮﺟﻞً ٬ ﻓﻮﺟﺪ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﻳﺤ ﺮﱢﺝُ ﻋﻠ ﻰ ﺍﻟﺨﻄ ﺎﻡِ٬
ﻓ ﺸﺮﺍﻩ ﺑ ﺪﺭﻫﻢٍ ٬ ﻭﻋ ﺎﺩ ﻳﺨﺒ ﺮُ ﻋﻠﻴ ﺎً ٬ ﻗ ﺎﻝ ﺳ ﺒﺤﺎﻥ ﺍﷲ ! ﻭﺍﷲِ ﻟﻘ ﺪْ ﻧﻮﻳ ﺖُ ﺃﻥ ﺃﻋﻄﻴ ﻪَ
ﺩﺭﻫﻤﺎً ﺣﻼﻻً ٬ ﻓﺄﺑﻰ ﺇﻻ ﺃﻥْ ﻳﻜﻮﻥ ﺣﺮﺍﻣﺎً.
ﺇﻧ ﻪ ﻟﻄ ﻒُ ﺍﷲ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ٬ ﻳﻼﺣ ﻖُ ﻋﺒ ﺎﺩﻩ ﺃﻳﻨﻤ ﺎ ﺳ ﺎﺭُﻭﺍ ﻭﺃﻳﻨﻤ ﺎ ﺣﻠﱡ ﻮﺍ ﻭﺃﻳﻨﻤ ﺎ
ﺷ ْﺄﻥٍ ﻭَﻣَﺎَ ﺗ ْﺘﻠُﻮِ ﻣﻨْﻪُ ﻣِﻦ ﻗُﺮْﺁﻥٍ ﻭَﻻََ ﺗﻌْ َﻤﻠُﻮﻥَ ﻣِ ﻦْ ﻋَﻤَ ﻞٍ ﺇِﻻﱠ ﺍﺭﺗﺤﻠُﻮﺍ ﴿ : ﻭَﻣَﺎَ ﺗﻜُﻮﻥُ ﻓِﻲَ
ﻋﻠَْ ﻴ ُﻜﻢْ ﺷُ ﻬُﻮﺩﺍً ﺇِﺫْ ﺗُﻔِﻴ ﻀُﻮﻥَ ﻓِﻴ ﻪِ ﻭَﻣَ ﺎ ﻳَﻌْ ﺰُﺏُ ﻋَ ﻦ ﱠﺭﺑﱢ ﻚَ ﻣِ ﻦ ﱢﻣ ْﺜﻘَ ﺎﻝِ ﺫَﺭﱠﺓٍ ﻓِ ﻲ ﻛُﻨﱠ ﺎَ
ﺍﻷَﺭْﺽِ ﻭَﻻَ ﻓِﻲ ﺍﻟﺴﱠﻤَﺎء. ﴾
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﴿ ﻭَﻳَﺮْﺯُﻗْﻪُ ﻣِﻦْ ﺣَﻴْﺚُ ﻟَﺎ ﻳَﺤْﺘَﺴِﺐُ ﴾
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ﺸﱢﺪﱠﺓِ « ﻣﺎ ﻳﻨﺎﺳ ﺐُ ﻫ ﺬﺍ ﺍﻟﻤﻘ ﺎﻡ : ﺃﻥ ﻭﻗﺪ ﺫَ َﻛﺮَ ﺍﻟﺘﻨﻮﺧﻲﱡ ﻓﻲ ﻛﺘﺎﺑﻪِ » ﺍﻟ َﻔﺮَﺝِ ﺑﻌﺪ ﺍﻟ
ﺭﺟﻼً ﺿﺎﻗﺖْ ﻋﻠﻴﻪ ﺍﻟﺤِﻴﻞُ ٬ ﻭﺃُﻏﻠﻘﺖْ ﻋﻠﻴﻪ ﺃﺑﻮﺍﺏُ ﺍﻟﻤﻌﻴﺸﺔِ ٬ ﻭﺃﺻﺒﺢ ﺫﺍﺕ ﻳ ﻮﻡٍ ﻫ ﻮ
ﻭﺃﻫﻠُﻪ ﻻ ﺷﻲء ﻓﻲ ﺑﻴﺘﻬﻢ ٬ ﻗﺎﻝ : ﻓﺒﻘﻴﺖ ﺃﻧﺎ ﻭﺃﻫﻠﻲ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﺟﻮْﻋﻰ ﻭﻓ ﻲ ﺍﻟﺜ ﺎﻧﻲ
٬ ﻓﻠﻤﺎ ﺩﻧﺖِ ﺍﻟﺸﻤﺲُ ﻟﻠﻤﻐﻴﺐِ ٬ ﻗﺎﻟﺖ ﻟﻲ ﺯﻭﺟﺘﻲ : ﺍﺫﻫﺐْ ﻭﺍﻧﻄﻠﻖْ ﻭﺍﻟﺘﻤﺲْ ﻟﻨﺎ ﺭﺯﻗﺎً
ﺃﻭ ﻃﻌﺎﻣﺎً ﺃﻭ ﺃﻛﻼً ٬ ﻓﻘﺪ ﺃﺷ ﺮﻓْﻨﺎ ﻋﻠ ﻰ ﺍﻟﻤ ﻮﺕِ . ﻗ ﺎﻝ : ﻓﺘ ﺬﻛﱠﺮﺕُ ﺍﻣ ﺮﺃﺓً ﻗﺮﻳﺒ ﺔ ﻟ ﻲ٬
ﺨﺒَﺮَ ٬ ﻗﺎﻟ ﺖ : ﻣ ﺎ ﻓ ﻲ ﺑﻴﺘِﻨ ﺎ ﺇﻻ ﻫ ﺬﻩِ ﺍﻟ ﺴﻤﻜﺔُ ﻭﻗ ﺪ ﺃﻧﺘﻨ ﺖْ. ﻓﺬﻫﺒﺖُ ﺇﻟﻴﻬﺎ ﻭﺃﺧﺒﺮﺗُﻬﺎ ﺍﻟ َ
ﻗﻠ ﺖُ : ﻋﻠ ﻲﱠ ﺑﻬ ﺎ ٬ ﻓﺈﻧ ﺎ ﻗ ﺪ ﺃﺷ ﺮﻓْﻨﺎ ﻋﻠ ﻰ ﺍﻟﻬ ﻼﻙِ . ﻭﺫﻫﺒ ﺖُ ﺑﻬ ﺎ ﻭﺑﻘ ﺮﺕُ ﺑﻄﻨﻬ ﺎ٬
ﻓﺄﺧﺮﺟﺖُ ﻣﻨﻬﺎ ﻟﺆﻟ ﺆﺓً ﺑﻌﺘُﻬ ﺎ ﺑ ﺂﻻﻑِ ﺍﻟ ﺪﻧﺎﻧﻴﺮِ ٬ ﻭﺃﺧﺒ ﺮﺕُ ﻗﺮﻳﺒﺘ ﻲ ٬ ﻗﺎﻟ ﺖْ : ﻻ ﺁﺧ ﺬُ
ﻣﻌﻜﻢ ﺇﻻ ﻗ ﺴﻤﻲ . ﻗ ﺎﻝ : ﻓﺎﻏﺘﻨﻴ ﺖُ ﻓﻴﻤ ﺎ ﺑﻌ ﺪُ ٬ ﻭﺃﺛﱠﺜ ﺖُ ﻣ ﻦ ﺫﻟ ﻚ ﺑﻴﺘ ﻲ ٬ ﻭﺃﺻ ﻠﺤﺖُ
ﺣﺎﻟﻲ ٬ ﻭﺗﻮﺳّﻌﺖُ ﻓﻲ ﺭﺯﻗﻲ . ﻓﻬﻮ ﻟﻄﻒُ ﺍﷲِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﻟﻴﺲ ﻏﻴﺮَﻩُ.
﴿ ﻭَﻣَﺎ ﺑِﻜُﻢ ﻣﱢﻦ ﱢﻧﻌْﻤَﺔٍ ﻓَﻤِﻦَ ﺍﻟﻠّﻪِ. ﴾
ﺳﺘَﺠَﺎﺏََ ﻟﻜُﻢْ. ﴾
ﺴ َﺘﻐِﻴﺜُﻮﻥَ ﺭَﺑﱠ ُﻜﻢْ ﻓَﺎ ْ
﴿ ﺇِﺫْ ﺗَ ْ
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﴿ ﻭَﻫُﻮَ ﺍﻟﱠﺬِﻱ ﻳُﻨَﺰﱢﻝُ ﺍﻟْﻐَﻴْﺚَ﴾
ﺣﺪﱠﺛﻨﺎ ﺃﺣﺪُ ﺍﻟﻔ ﻀﻼءِ ﻣ ﻦ ﺍﻟﻌُﺒﱠ ﺎﺩِ : ﺃﻧ ﻪ ﻛ ﺎﻥ ﺑﺄﻫﻠِ ﻪ ﻓ ﻲ ﺍﻟ ﺼﺤﺮﺍءِ ٬ ﻓ ﻲ ﺟﻬِ ﺔ
ﺍﻟﺒﺎﺩﻳﺔِ ٬ ﻭﻛﺎﻥ ﻋﺎﺑﺪﺍً ﻗﺎﻧﺘﺎً ﻣﻨﻴﺒﺎً ﺫﺍﻛﺮﺍً ﷲِ . ﻗ ﺎﻝ : ﻓﺎﻧﻘﻄﻌ ﺖْ ﺍﻟﻤﻴ ﺎﻩُ ﺍﻟﻤﺠ ﺎﻭﺭﺓُ ﻟﻨ ﺎ٬
ﻭﺫﻫﺒ ﺖُ ﺃﻟ ﺘﻤﺲُ ﻣ ﺎءً ﻷﻫﻠ ﻲ ٬ ﻓﻮﺟ ﺪﺕُ ﺃﻥ ﺍﻟﻐ ﺪﻳﺮ ﻗ ﺪ ﺟ ﻒﱠ ٬ ﻓﻌُ ﺪﺕُ ﺇﻟ ﻴﻬﻢ ٬ ﺛ ﻢ
ﺴﺮَﺓً ٬ ﻗﻠﻢ ﻧﺠﺪْ ﻭﻟﻮ ﻗﻄﺮﺓً ٬ ﻭﺃﺩﺭﻛﻨﺎ ﺍﻟﻈﻤﺄُ ٬ ﻭﺍﺣﺘﺎﺝ ﺃﻃﻔ ﺎﻟﻲ ﺍﻟﺘﻤﺴْﻨﺎ ﺍﻟﻤﺎء ﻳﻤْﻨﺔً ﻭﻳ ْ
ﻟﻠﻤ ﺎء ٬ ﻓﺘ ﺬﻛﺮﺕُ ﺭﺏﱠ ﺍﻟﻌ ﺰﺓِ – ﺳ ﺒﺤﺎﻧﻪ ﺍﻟﻘﺮﻳ ﺐ ﺍ ﻟﻤﺠﻴ ﺐ ٬ ﻓﻘﻤ ﺖُ ﻓﺘﻴﻤﱠﻤ ﺖُ٬
ﻭﺍﺳﺘﻘﺒﻠﺖُ ﺍﻟﻘﺒﻠﺔ ﻭﺻﻠﱠﻴﺖُ ﺭﻛﻌﺘ ﻴﻦ ٬ ﺛ ﻢ ﺭﻓﻌ ﺖُ ﻳ ﺪﻱﱠ ﻭﺑﻜﻴ ﺖُ ٬ ﻭﺳ ﺎﻟﺖْ ﺩﻣ ﻮﻋﻲ٬
ﻭﺳﺄﻟﺖُ ﺍﷲ ﺑﺈﻟﺤﺎﺡٍ ٬ ﻭﺗﺬﻛﺮﺕُ ﻗﻮﻟﻪ ﴿ : ﺃَﻣﱠﻦ ﻳُﺠِﻴﺐُ ﺍﻟْﻤُ ﻀْﻄَﺮﱠ ﺇِﺫَﺍَ ﺩﻋَ ﺎﻩُ ﴾ ..... ﺍﻵﻳ ﺔ
٬ ﻭﻭﺍﷲِ ﻣﺎ ﻫﻮ ﺇﻻ ﺃﻥ ﻗﻤﺖُ ﻣﻦ ﻣﻘﺎﻣﻲ ٬ ﻭﻟﻴﺲ ﻓﻲ ﺍﻟﺴﻤﺎء ﻣ ﻦ ﺳ ﺤﺎﺏ ﻭ ﻻ ﻏ ﻴْﻢ٬
ﻭﺇﺫﺍ ﺑﺴﺤﺎﺑﺔ ﻗﺪ ﺗﻮﺳﱠﻄﺖْ ﻣﻜﺎﻧﻲ ﻭﻣﻨﺰﻟﻲ ﻓﻲ ﺍﻟﺼﺤﺮﺍءِ ٬ ﻭﺍﺣﺘﻜﻤ ﺖْ ﻋﻠ ﻰ ﺍﻟﻤﻜ ﺎﻥ
٬ ﺛ ﻢ ﺃﻧﺰﻟ ﺖْ ﻣﺎءﻫ ﺎ ٬ ﻓ ﺎﻣﺘﻸﺕِ ﺍﻟﻐ ﺪﺭﺍﻥُ ﻣ ﻦ ﺣﻮﻟِﻨ ﺎ ﻭﻋ ﻦ ﻳﻤﻴﻨﻨ ﺎ ﻭﻋ ﻦ ﻳ ﺴﺎﺭِﻧﺎ٬
ﻓﺸﺮْﺑﻨﺎ ﻭﺍﻏﺘﺴْﻠﻨﺎ ﻭﺗﻮﺿﺄﻧﺎ ٬ ﻭﺣﻤﺪْﻧﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ٬ ﺛﻢ ﺍﺭﺗﺤﻠﺖُ ﻗﻠﻴﻼً ﺧﻠْ ﻒ
ﻫﺬﺍ ﺍﻟﻤﻜﺎﻥ ٬ ﻭﺇﺫﺍ ﺍﻟﺠﺪْ ﺏُ ﻭﺍﻟﻘﺤ ﻂُ ٬ ﻓﻌﻠﻤ ﺖُ ﺃﻥ ﺍﷲ ﺳ ﺎﻗﻬﺎ ﻟ ﻲ ﺑ ﺪﻋﺎﺋﻲ ٬ ﻓﺤﻤ ﺪﺕُ
ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﱠ ﴿ : ﻭَ ُﻫﻮَ ﺍﻟﱠﺬِﻱ ﻳُﻨَ ﱢﺰﻝُ ﺍ ْﻟﻐَﻴْﺚَ ﻣِ ﻦَ ﺑﻌْ ﺪِ ﻣَ ﺎ ﻗَﻨَﻄُ ﻮﺍَ ﻭﻳَﻨ ﺸُﺮُ ﺭَﺣْ َﻤﺘَ ﻪُ ﻭَﻫُ ﻮَ
ﺍ ْﻟ َﻮِﻟﻲﱡ ﺍﻟْﺤَﻤِﻴﺪُ . ﴾
ﺼﻠِﺢُ ﺍﻷﻧﻔ ﺲ ٬ ﻭﻻ ﺇﻧ ﻪ ﻻﺑ ﺪﱠ ﺃﻥ ﻧﻠ ﺢﱠ ﻋﻠ ﻰ ﺍﷲِ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ٬ ﻓﺈﻧ ﻪ ﻻ ﻳُْ
ﻳ ﺮﺯﻕُ ﻭﻻ ﻳﻬ ﺪﻱ ٬ ﻭﻻ ﻳﻮﻓﱢ ﻖُ ﻭﻻ ﻳﺜﺒﱢ ﺖُ ٬ ﻭﻻ ﻳﻌ ﻴﻦُ ﻭﻻ ﻳﻐﻴ ﺚُ ٬ ﺇﻻﱠ ﻫ ﻮ ﺳ ﺒﺤﺎﻧﻪ
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ﺤﻨَﺎ ﻟَﻪَُ ﺯﻭْﺟَﻪُِ ﺇ ﱠﻧ ُﻬﻢْ ﻛَﺎﻧُﻮﺍ ﻳُ ﺴَﺎ ِﺭﻋُﻮﻥَ ﻭﺗﻌﺎﻟﻰ . ﻭﺍﷲُ ﺫ َﻛﺮَ ﺃﺣﺪَ ﺃﻧﺒﻴﺎﺋﻪ ﻓﻘﺎﻝ ﴿ : ﻭََﺃ ْ
ﺻﻠَ ْ
ﺷﻌِﻴﻦَ. ﴾ ﺨﻴْﺮَﺍﺕِ ﻭَﻳَ ْﺪﻋُﻮ َﻧﻨَﺎَ ﺭﻏَﺒﺎً ﻭَﺭَﻫَﺒﺎً ﻭَﻛَﺎﻧُﻮﺍ ﻟَﻨَ ﺎ ﺧَﺎ ِ
ﻓِﻲ ﺍﻟْ َ
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ﻋﻮﱠﺿﻪُ ﺍﷲُ ﺧﻴﺮﺍً ﻣﻨﻪُ
ﺫﻛﺮ ﺍﺑﻦُ ﺭﺟﺐ ﻭﻏﻴﺮُﻩ ﺃﻥﱠ ﺭﺟﻼً ﻣﻦ ﺍﻟﻌُﺒﱠﺎﺩِ ﻛﺎﻥ ﻓ ﻲ ﻣﻜ ﺔ ٬ ﻭﺍﻧﻘﻄﻌ ﺖْ ﻧﻔﻘﺘُ ﻪ
٬ ﻭﺟﺎﻉ ﺟﻮﻋﺎً ﺷ ﺪﻳﺪﺍً ٬ ﻭﺃﺷ ﺮﻑ ﻋﻠ ﻰ ﺍﻟﻬ ﻼﻙِ ٬ ﻭﺑﻴﻨﻤ ﺎ ﻫ ﻮ ﻳ ﺪﻭﺭُ ﻓ ﻲ ﺃﺣ ﺪِ ﺃﺯﻗﱠ ﺔِ
ﻣﻜﺔ ﺇﺫ ﻋﺜﺮ ﻋﻠﻰ ﻋِ ْﻘﺪِ ﺛﻤﻴﻦٍ ﻏﺎﻝٍ ﻧﻔﻴﺲٍ ٬ ﻓﺄﺧ ﺬﻩ ﻓ ﻲ ﻛﻤﱢ ﻪ ﻭﺫﻫ ﺐ ﺇﻟ ﻰ ﺍﻟﺤَ ﺮَﻡِ ﻭﺇﺫﺍ
ﺑﺮﺟ ﻞٍ ﻳﻨ ﺸﺪُ ﻋ ﻦ ﻫ ﺬﺍ ﺍﻟﻌﻘ ﺪ ٬ ﻗ ﺎﻝ : ﻓﻮﺻ ﻔﻪ ﻟ ﻲ ٬ ﻓﻤ ﺎ ﺃﺧﻄ ﺄ ﻣ ﻦ ﺻ ﻔﺘِﻪ ﺷ ﻴﺌﺎً٬
ﻓﺪﻓﻌﺖُ ﻟﻪ ﺍﻟﻌِﻘْﺪ ﻋﻠﻰ ﺃﻥ ﻳﻌﻄﻴﻨﻲ ﺷﻴﺌﺎً . ﻗﺎﻝ : ﻓﺄﺧﺬ ﺍﻟﻌﻘ ﺪ ﻭﺫﻫ ﺐ ٬ ﻻ ﻳﻠ ﻮﻱ ﻋﻠ ﻰ
ﺷﻲء ٬ ﻭﻣﺎ ﺳﻠﱠﻤﻨﻲ ﺩﺭﻫﻤ ﺎً ﻭﻻ ﻧﻘﻴ ﺮﺍً ﻭﻻ ﻗﻄﻤﻴ ﺮﺍً . ﻗﻠ ﺖُ : ﺍﻟﻠﻬ ﻢّ ﺇﻧ ﻲ ﺗﺮﻛ ﺖُ ﻫ ﺬﺍ
ﻟ ﻚ ٬ ﻓﻌﻮﱢﺿ ﻨﻲ ﺧﻴ ﺮﺍً ﻣﻨ ﻪ ٬ ﺛ ﻢ ﺭﻛ ﺐ ﺟﻬ ﺔ ﺍﻟﺒﺤ ﺮِ ﻓ ﺬﻫﺐ ﺑﻘ ﺎﺭﺏٍ ٬ ﻓﻬﺒﱠ ﺖْ ﺭﻳ ﺢٌ
ﻫﻮﺟﺎءُ ٬ ﻭﺗﺼﺪﱠﻉ ﻫﺬﺍ ﺍﻟﻘﺎﺭﺏُ ٬ ﻭﺭﻛﺐ ﻫ ﺬﺍ ﺍﻟﺮﺟ ﻞ ﻋﻠ ﻰ ﺧ ﺸﺒﺔٍ ٬ ﻭﺃﺻ ﺒﺢ ﻋﻠ ﻰ
ﺳﻄﺢِ ﺍﻟﻤﺎءِ ﺗﻠﻌﺐُ ﺑﻪ ﺍﻟﺮﻳﺢ ﻳ ْﻤﻨَ ﺔً ﻭﻳَ ﺴْﺮَﺓً ٬ ﺣﺘ ﻰ ﺃﻟﻘﺘْ ﻪ ﺇﻟ ﻰ ﺟﺰﻳ ﺮﺓِ ٬ ﻭﻧَ ﺰﻝَ ﺑﻬ ﺎ٬
ﻭﻭﺟﺪ ﺑﻬﺎ ﻣ ﺴﺠ ﺪﺍً ﻭﻗﻮﻣ ﺎً ﻳ ﺼﻠﱡﻮﻥ ﻓ ﺼﻠﱠﻰ ٬ ﺛ ﻢ ﻭﺟ ﺪ ﺃﻭﺭﺍﻗ ﺎً ﻣ ﻦ ﺍﻟﻤ ﺼﺤﻒِ ﻓﺄﺧ ﺬ
ﻳﻘﺮﺃ ٬ ﻗﺎﻝ ﺃﻫﻞ ﺗﻠﻚ ﺍﻟﺠﺰﻳﺮﺓِ : ﺃﺋﻨﻚ ﺗﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ؟ ﻗﻠﺖُ : ﻧﻌﻢْ . ﻗﺎﻟﻮﺍ : ﻋﻠﱢ ﻢْ ﺃﺑﻨﺎءﻧ ﺎ
ﺍﻟﻘ ﺮﺁﻥ . ﻓﺄﺧ ﺬﺕُ ﺃﻋﻠﱢﻤﻬ ﻢ ﺑ ﺄﺟﺮﺓٍ ٬ ﺛ ﻢ ﻛﺘﺒ ﺖُ ﺧﻄ ﺎً ٬ ﻗ ﺎﻟﻮﺍ : ﺃﺗﻌﻠﱢ ﻢ ﺃﺑﻨﺎءﻧ ﺎ ﺍﻟﺨ ﻂﱠ ؟
ﻗﻠﺖُ : ﻧﻐﻢ . ﻓﻌﻠﱠﻤﺘُﻬﻢ ﺑﺄﺟﺮ ﺓٍ.
ﺛﻢ ﻗﺎﻟﻮﺍ : ﺇﻥ ﻫﻨﺎ ﺑﻨﺘﺎً ﻳﺘﻴﻤﺔً ﻛﺎﻧﺖ ﻟﺮﺟﻞٍ ﻣﻨﺎ ﻓﻴﻪ ﺧ ْﻴﺮٌ ﻭﺗُ ﻮﻓﱢﻲ ﻋﻨﻬ ﺎ ٬ﻫ ﻞ ﻟ ﻚ
ﺃﻥ ﺗﺘﺰﻭﺟﻬ ﺎ؟ ﻗﻠ ﺖُ : ﻻ ﺑ ﺄﺱ . ﻗ ﺎﻝ : ﻓﺘﺰﻭﺟﺘُﻬ ﺎ ٬ ﻭﺩﺧﻠ ﺖُ ﺑﻬ ﺎ ﻓﻮﺟ ﺪﺕُ ﺍﻟﻌﻘْ ﺪ ﺫﻟ ﻚ
ﺨﺒَ ﺮَ ٬ ﻭﺫﻛ ﺮﺕْ ﺃﻥ ﺃﺑﺎﻫ ﺎ ﺑﻌﻴﻨ ﻪِ ﺑﻌﻨﻘِﻬ ﺎ . ﻗﻠ ﺖُ : ﻣ ﺎ ﻗ ﺼﺔُ ﻫ ﺬﺍ ﺍﻟﻌﻘ ﺪِ ؟ ﻓ ﺄﺧﺒﺮﺕِ ﺍﻟ َ
ﺃﺿ ﺎﻋﻪ ﻓ ﻲ ﻣﻜ ﺔ ﺫﺍﺕ ﻳ ﻮﻡ ٬ﻓﻮﺟ ﺪﻩ ﺭﺟ ﻞٌ ﻓ ﺴﻠّﻤﻪ ﺇﻟﻴ ﻪ ٬ ﻓﻜ ﺎﻥَ ﺃﺑﻮﻫ ﺎ ﻳ ﺪﻋﻮ ﻓ ﻲ
ﺳﺠﻮﺩِﻩ ٬ ﺃﻥ ﻳﺮﺯﻕ ﺍﺑﻨﺘﻪ ﺯﻭﺟﺎً ﻛﺬﻟﻚ ﺍﻟﺮﺟﻞ . ﻗﺎﻝ : ﻓﺄﻧﺎ ﺍﻟﺮﺟﻞُ.
ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺍﻟﻌِ ْﻘﺪُ ﺑﺎﻟﺤﻼﻝِ ٬ ﻷﻧ ﻪ ﺗ ﺮﻙ ﺷ ﻴﺌﺎً ﷲِ ٬ ﻓﻌﻮﱠﺿ ﻪ ﺍﷲ ﺧﻴ ﺮﺍً ﻣﻨ ﻪ))
ﺇﻥﱠ ﺍﷲ ﻃﻴﺐٌ ﻻ ﻳﻘﺒﻞُ ﺇﻻﱠ ﻃﻴﱢﺒﺎً. ((
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ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝِ ﺍﷲ
ﺇﻥﱠ ﻟﻄﻒ ﺍﷲِ ﻗﺮﻳﺐٌ ٬ ﻭﺇﻧ ﻪ ﺳ ﻤﻴﻊٌ ﻣﺠﻴ ﺐٌ ٬ ﻭﺇﻥ ﺍﻟﺘﻘ ﺼﻴﺮ ﻣﻨ ﺎ ٬ ﺇﻧﻨ ﺎ ﺑﺤﺎﺟٍ ﺔ
ﺳﺔٍ ﺇﻟﻰ ﺃﻥ ﻧﻠﺢﱠ ﻭﻧﺪﻋﻮﻩ ٬ ﻭﻻ ﻧَﻤَﻞّ ﻧﺴﺄﻡُ ٬ ﻭﻻ ﻳﻘﻮﻝُ ﺃﺣﺪﻧﺎ : ﺩﻋ ﻮﺕُ ﺩﻋ ﻮﺕُ ﻓﻠ ﻢ ﻣﺎ ﱠ
ﻳُﺴﺘﺠﺐْ ﻟﻲ . ﺑﻞ ﻧﻤﺮﱢﻍُ ﻭﺟﻮﻫﻨﺎ ﻓﻲ ﺍﻟﺘ ﺮﺍﺏِ ٬ ﻭﻧﻬﺘ ﻒُ ٬ ﻭﻧﻠ ﻆﱡ ﺑ ـ )) ﻳ ﺎ ﺫﺍ ﺍﻟﺠ ﻼﻝِ
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ﻭﺍﻹﻛﺮﺍﻡِ ٬ (( ﻭﻧﻌﻴﺪُ ﻭﻧﺒﺪﺉُ ﺗﻠﻚ ﺍﻷﺳﻤﺎءِ ﺍﻟﺤﺴﻨﻰ ﻭﺍﻟﺼﻔﺎﺕِ ﺍﻟﻌُﻠ ﻰ ٬ ﺣﺘ ﻰ ﻳﺠﻴ ﺐَ
ﺍﷲُ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﻃﻠﺒﻨ ﺎ ٬ ٬ ﺃﻭ ﻳﺨﺘ ﺎﺭ ﻟﻨ ﺎ ﺧﺒ ﺮﺓً ﻣ ﻦ ﻋﻨ ﺪﻩ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ﴿
ﺧ ْﻔﻴَﺔً . ﴾
ﺍ ْﺩﻋُﻮﺍَْ ﺭ ﱠﺑ ُﻜﻢَْ ﺗﻀَﺮﱡﻋﺎً ﻭَ ُ
ﺫﻛﺮ ﺃﺣﺪُ ﺍﻟﺪﻋﺎﺓِ ﻓﻲ ﺑﻌﺾِ ﺭﺳﺎﺋِﻠﻪ ﺃﻥ ﺭﺟﻼً ﻣﺴﻠﻤﺎً ﺫﻫ ﺐ ﺇﻟ ﻰ ﺇﺣ ﺪﻯ ﺍﻟ ﺪﻭﻝ
ﻭﺍﻟﺘﺠ ﺄ ﺑﺄﻫِﻠ ﻪ ﺇﻟﻴﻬ ﺎ ٬ ﻭﻃﻠ ﺐ ﺑ ﺄﻥ ﺗﻤﻨﺤ ﻪ ﺟﻨ ﺴﻴﺔ ٬ ﻓﺄﻏﻠﻘ ﺖْ ﻓ ﻲ ﻭﺟﻬ ﻪِ ﺍﻷﺑ ﻮﺍﺏُ٬
ﻭﺣﺎﻭﻝ ﻫ ﺬﺍ ﺍﻟﺮﺟ ﻞ ﻛ ﻞﱠ ﺍﻟﻤﺤﺎﻭﻟ ﺔِ ٬ ﻭﺍﺳ ﺘﻔﺮﻍ ﺟﻬ ﺪﻩ ٬ ﻭﻋ ﺮﺽَ ﺍﻷﻣ ﺮَ ﻋﻠ ﻰ ﻛ ﻞﱢ
ﺤﻴَﻞُ ٬ ﻭﺳُﺪﱠﺕِ ﺍﻟﺴﺒﻞ ٬ ﺛﻢ ﻟﻘﻲ ﻋﺎﻟﻤﺎً ﻭﺭِﻋ ﺎً ﻓ ﺸﻜﺎ ﺇﻟﻴ ﻪ ﺍﻟﺤ ﺎﻝ٬ ﻣﻌﺎﺭﻓِﻪ ٬ ﻓﺒﺎﺭﺕِ ﺍﻟ ِ
ﻗﺎﻝ : ﻋﻠﻴﻚ ﺑﺎﻟﺜﻠﺚ ﺍﻷﺧﻴﺮِ ﻣﻦ ﺍﻟﻠﻴﻞِ ٬ ﺍﺩﻉ ﻣﻮﻻﻙ ٬ ﻓﺈﻧ ﻪ ﺍﻟﻤﻴ ﺴﺮُ ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ
– ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ﻓﻲ ﺍﻟﺤﺪﻳﺚ )) : ﺇﺫﺍ ﺳﺄﻟﺖَ ﻓﺎﺳﺄﻝِ ﺍﷲ ٬ ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦْ ﺑ ﺎﷲ
٬ ﻭﺍﻋﻠﻢْ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲءٍ ٬ ﻟﻢ ﻳﻨﻔﻌﻮﻙ ﺇﻻ ﺑ ﺸﻲءٍ ﻗ ﺪ
ﻛﺘﺒﻪ ﺍﷲُ ﻟﻚ – (( ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﺮ ﺟﻞ : ﻓﻮﺍﷲِ ﻟﻘﺪ ﺗﺮﻛﺖُ ﺍﻟ ﺬﻫﺎﺏ ﺇﻟ ﻰ ﺍﻟﻨ ﺎﺱ ٬ ﻭﻃﻠ ﺐ
ﺍﻟﺸﻔﺎﻋﺎﺕ ٬ ﻭﺃﺧ ﺬﺕُ ﺃﺩﺍﻭﻡُ ﻋﻠ ﻰ ﺍﻟﺜﻠ ﺚ ﺍﻷﺧﻴ ﺮ ﻛﻤ ﺎ ﺃﺧﺒﺮﻧ ﻲ ﻫ ﺬﺍ ﺍﻟﻌ ﺎﻟِﻢ ٬ ﻭﻛﻨ ﺖُ
ﺃﻫﺘﻒُ ﷲِ ﻓﻲ ﺍﻟﺴﱠﺤﺮِ ﻭﺃﺩﻋﻮﻩ ٬ ﻓﻤ ﺎ ﻫ ﻮ ﺇﻻ ﺑﻌ ﺪ ﺃﻳ ﺎﻡ ٬ ﻭﺗﻘ ﺪﱠﻣﺖُ ﺑﻤﻌ ﺮﻭﺽٍ ﻋ ﺎﺩﻱ
ﻭﻟﻢ ﺃﺟﻌﻞ ﺑﻴﻨﻲ ﻭﺑﻴﻨﻬﻢ ﻭﺍﺳﻄﺔ ٬ ﻓﺬﻫﺐ ﻫﺬﺍ ﺍﻟﺨﻄﺎﺏُ ٬ ﻭﻣﺎ ﻫ ﻮ ﺇﻻ ﺃﻳ ﺎﻡ ﻭﻓﻮﺟﺌْ ﺖُ
ﻓﻲ ﺑﻴﺘﻲ ٬ ﻭﺇﺫ ﺃﻧﺎ ﺃُﺩﻋﻰ ﻭﺃﺳﻠﱠﻢُ ﺍﻟﺠﻨﺴﻴﺔ ٬ ﻭﻛﺎﻧﺖ ﻓﻲ ﻇﺮﻭﻑٍ ﺻﻌﺒﺔٍ.
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﴿ ﺍﻟﻠﱠﻪُ ﻟَﻄِﻴﻒٌ ﺑِﻌِﺒَﺎﺩِﻩِ﴾
ﺍﻟﺪﻗﺎﺋﻖُ ﺍﻟﻐﺎﻟﻴﺔُ:
ﺫﻛ ﺮ ﺍﻟﺘﻨ ﻮﺧﻲﱡ : ﺃﻥ ﺃﺣ ﺪُ ﺍﻟ ﻮﺯﺭﺍءِ ﻓ ﻲ ﺑﻐ ﺪﺍﺩ – ﻭﻗ ﺪ ﺳ ﻤﱠﺎﻩ – ﺍﻋﺘ ﺪﻯ ﻋﻠ ﻰ
ﺃﻣﻮﺍﻝِ ﺍﻣ ﺮﺃﺓٍ ﻋﺠﻮﺯٍ ﻫﻨﺎﻙ ٬ ﻓ ﺴﻠﺒﻬﺎ ﺣﻘﻮﻗﻬ ﺎ ﻭﺻ ﺎﺩﺭ ﺃﻣﻼﻛﻬ ﺎ ٬ ﺫﻫﺒ ﺖْ ﺇﻟﻴ ﻪ ﺗﺒﻜ ﻲ
ﻭﺗﺸﺘﻜﻲ ﻣﻦ ﻇﻠﻤِﻪ ﻭﺟ ْﻮﺯِﻩ ٬ ﻓﻤﺎ ﺍﺭﺗﺪﻉ ﻭﻣﺎ ﺗﺎﺏ ﻭﻣﺎ ﺃﻧﺎﺏ ٬ ﻗﺎﻟ ﺖ : ﻷﺩﻋ ﻮﻥﱠ ﺍﷲ
ﻋﻠﻴﻚ ٬ ﻓﺄﺧﺬ ﻳﻀﺤﻚُ ﻣﻨﻬ ﺎ ﺑﺎﺳ ﺘﻬﺰﺍءٍ ٬ ﻭﻗ ﺎﻝ : ﻋﻠﻴ ﻚ ﺑﺎﻟﺜﻠ ﺚِ ﺍﻷﺧﻴ ﺮِ ﻣ ﻦ ﺍﻟﻠﻴ ﻞ.
ﻭﻫﺬﺍ ﻟﺠﺒﺮﻭﺗِﻪ ﻭﻓﺴْﻘِﻪ ﻳﻘﻮﻝ ﺑﺎﺳﺘﻬﺰﺍءٍ ٬ ﻓﺬﻫ ﺒﺖْ ﻭﺩﺍﻭﻣﺖْ ﻋﻠﻰ ﺍﻟﺜﻠﺚِ ﺍﻷﺧﻴﺮ ٬ ﻓﻤ ﺎ
ﻋﺰِﻝ ﻫﺬﺍ ﺍﻟﻮﺯﻳﺮُ ﻭﺳُ ﻠﺒﺖْ ﺃﻣﻮﺍﻟُ ﻪ ٬ ﻭﺃُﺧ ﺬ ﻋﻘ ﺎﺭُﻩ ٬ ﺛ ﻢ ﺃُﻗ ﻴﻢ
ﻫﻮ ﺇﻻ ﻭﻗﺖٌ ﻗﺼﻴﺮٌ ﺇﺫُ
ﻓﻲ ﺍﻟﺴﻮﻕِ ﻳُﺠﻠﺪُ ﺗﻌﺰﻳﺮﺍً ﻟﻪ ﻋﻠﻰ ﺃﻓﻌﺎﻟِﻪ ﺑﺎﻟﻨﺎﺱِ ٬ ﻓﻤ ﺮﱠﺕْ ﺑ ﻪ ﺍﻟﻌﺠ ﻮﺯُ ٬ ﻓﻘﺎﻟ ﺖْ ﻟ ﻪ:
ﺃﺣﺴﻨﺖَ ! ﻟﻘﺪ ﻭﺻﻔﺖ ﻟﻲ ﺍﻟﺜﻠﺚ ﺍﻷﺧﻴﺮ ﻣﻦ ﺍﻟﻠﻴﻞِ ٬ ﻓﻮﺟﺪﺗُﻪ ﺃﺣﺴ ﻦَ ﻣﺎ ﻳﻜﻮﻥُ.
ﺇﻥﱠ ﺫﺍﻙ ﺍﻟﺜﻠﺚ ﻏﺎﻝٍ ﻣﻦْ ﺣﻴﺎﺗِﻨﺎ ٬ ﻧﻔ ﻴﺲٌ ﻓ ﻲ ﺃﻭﻗﺎﺗﻨ ﺎ ٬ ﻳ ﻮﻡ ﻳﻘ ﻮﻝُ ﺭﺏﱡ ﺍﻟﻌ ﺰﺓِ:
)) ﻫﻞْ ﻣﻦْ ﺳﺎﺋﻞٍ ﻓﺄﻋﻄﻴﻪ ٬ ﻫﻞْ ﻣﻦْ ﻣﺴﺘﻐﻔﺮٍ ﻓﺄﻏﻔﺮَ ﻟﻪ ٬ ﻫﻞْ ﻣﻦْ ﺩﺍﻉٍ ﻓﺄﺟﻴﺒﻪ. ((
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ﻟﻘﺪ ﻋﺸﺖُ ﻓﻲ ﺣﻴﺎﺗﻲ ﻋﻠﻰ ﺃﻧﻲ ﺷ ﺎﺏﱞ . ﻭﺳ ﻤﻌﺖُ ﺳ ﻤﺎﻋﺎﺕٍ ﻭﺃﺛ ﺮ ﻓ ﻲ ﺣﻴ ﺎﺗﻲ
ﺣﺎﺩﺛ ﺎﺕٌ ﻻ ﺃﻧ ﺴﺎﻫﺎ ﺃﺑ ﺪ ﺍﻟ ﺪﻫﺮِ ٬ ﻭﻣ ﺎ ﻭﺟ ﺪﺕُ ﺃﻗ ﺮﺏ ﻣ ﻦ ﺍﻟﻘﺮﻳ ﺐِ ٬ ﻋﻨ ﺪﻩ ﺍﻟﻔ ﺮﺝُ٬
ﻭﻋﻨﺪﻩ ﺍﻟﻐﻮْﺙُ ٬ ﻭﻋﻨﺪﻩ ﺍﻟﻠﻄﻒُ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ.
ﺍﺭﺗﺤﻠﺖُ ﻣﻊ ﻧَ َﻔﺮٍ ﻣﻦ ﺍﻟﻨﺎﺱِ ﻓﻲ ﻃﺎﺋﺮٍﺓ ﻣﻦ ﺃﺑﻬﺎ ﺇﻟﻰ ﺍﻟﺮﻳﺎﺽِ ﻓ ﻲ ﺃﺛﻨ ﺎءِ ﺃﺯﻣ ﺔِ
ﺍﻟﺨﻠﻴﺞِ ٬ ﻓﻠﻤﺎ ﺃﺻﺒﺤْﻨﺎ ﻓﻲ ﺍﻟ ﺴﻤﺎءِ ﺃُﺧ ِﺒﺮْﻧ ﺎ ﺃﻧﻨ ﺎ ﺳ ﻮﻑ ﻧﻌ ﻮﺩُ ﻣ ﺮﺓً ﺛﺎﻧﻴ ﺔً ﺇﻟ ﻰ ﻣﻄ ﺎﺭٍ
ﺃﺑﻬ ﺎ ﻟﺨﻠ ﻞٍ ﻓ ﻲ ﺍﻟﻄ ﺎﺋﺮِﺓ ٬ ﻭﻋ ﺪْﻧﺎ ﻭﺃﺻ ﻠﺤُﻮﺍ ﻣ ﺎ ﺍﺳ ﺘﻄﺎﻋُﻮﺍ ﺇﺻ ﻼﺣﻪ ٬ ﺛ ﻢ ﺍﺭﺗﺤﻠْﻨ ﺎ
ﻣﺮﺓً ﺃﺧﺮﻯ ٬ ﻓﻠﻤﺎ ﺍﻗﺘﺮﺑﻨﺎ ﻣﻦ ﺍﻟﺮﻳ ﺎﺽِ ﺃﺑ ﺖْ ﺍﻟﻌﺠ ﻼﺕُ ﺃﻥْ ﺗﻨ ﺰﻝ ٬ ﻓﺄﺧ ﺬ ﻳ ﺪﻭﺭُ ﺑﻨ ﺎ
ﻋﻠ ﻰ ﺳ ﻤﺎء ﺍﻟﺮﻳ ﺎﺽِ ﺳ ﺎﻋﺔً ﻛﺎﻣﻠ ﺔً ٬ ﻭﻳﺤ ﺎﻭﻝُ ﺃﻛﺜ ﺮ ﻣ ﻦْ ﻋ ﺸْﺮِ ﻣﺤ ﺎﻭﻻﺕٍ ﻳ ﺄﺗﻲ
ﺍﻟﻤﻄ ﺎﺭ ﻭﻳﺤ ﺎﻭﻝُ ﺍﻟﻬﺒ ﻮﻁ ﻓ ﻼ ﻳ ﺴﺘﻄﻴﻊُ ٬ ﻓﻴﺮ ﺗﺤ ﻞُ ﻣ ﺮﺓً ﺃﺧ ﺮﻯ ٬ ﻭﺃﺻ ﺎﺑﻨﺎ ﺍﻟﻬﻠ ﻊُ٬
ﻭﺃﺻﺎﺏ ﺍﻟﻜﺜﻴﺮ ﺍﻻﻧﻬﻴﺎﺭُ ٬ ﻭﻛﺜﺮُ ﺑﻜﺎءُ ﺍﻟﻨﺴﺎءِ ٬ ﻭﺭﺃﻳﺖُ ﺍﻟﺪﻣﻮﻉ ﺗﺴﻴﻞُ ﻋﻠﻰ ﺍﻟﺨ ﺪﻭﺩِ
ﺼﺮِ٬ ٬ ﻭﺃﺻ ﺒﺤْﻨﺎ ﺑ ﻴﻦ ﺍﻟ ﺴﻤﺎءِ ﻭﺍﻷﺭﺽِ ﻧﻨﺘﻈ ﺮُ ﺍﻟﻤ ﻮﺕ ﺃﻗ ﺮﺏ ﻣ ﻦْ ﻟﻤ ﺢِ ﺍﻟﺒََ
ﻭﺗ ﺬﻛﺮﺕُ ﻛ ﻞﱠ ﺷ ﻲءٍ ﻓﻤ ﺎ ﻭﺟ ﺪﺕُ ﻛﺎﻟﻌﻤ ﻞِ ﺍﻟ ﺼﺎﻟﺢِ ٬ ﻭﺍﺭﺗﺤ ﻞ ﺍﻟﻘﻠ ﺐُ ﺇﻟ ﻰ ﺍﷲِ ﻋ ﺰﱠ
ﻭﺟﻞﱠ ﻭﺇﻟﻰ ﺍﻵﺧﺮﺓِ ٬ ﻓﺈﺫﺍ ﺗﻔﺎ َﻫﺔُ ﺍﻟﺪﻧﻴﺎ ٬ ﻭﺭﺧ ﺺُ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﺯﻫ ﺎﺩﺓُ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﺃﺧ ﺬْﻧﺎ
ﻧﻜﺮﱢﺭ )) : ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ٬ ﻟﻪ ﺍﻟﻤﻠﻚُ ﻭﻟﻪ ﺍﻟﺤﻤﺪُ ﻭﻫﻮ ﻛﻞﱢ ﺷ ﻲءٍ
ﻗﺪﻳﺮٌ ٬ (( ﻓﻲ ﻫﺘﺎﻑٍ ﺻﺎﺩﻕٍ ٬ ﻭﻗﺎﻡ ﺷﻴﺦٌ ﻛﺒﻴﺮٌ ﻣﺴﻦﱞ ﻳﻬﺘﻒُ ﺑﺎﻟﻨﺎﺱِ ﺃﻥ ﻳﻠﺠ ﺆُﻭﺍ ﺇﻟ ﻰ
ﺍﷲِ ﻭﺃﻥْ ﻳ ﺪﻋﻮﻩُ ٬ ﻭﺃﻥْ ﻳﺴﺘﻐﻔﺮﻭﻩُ ﻭﺃﻥْ ﻳﻨﻴﺒُﻮﺍ ﻟﻪ.
ﺨﻠِ ﺼِﻴﻦَ ﻭﻗﺪ ﺫﻛﺮ ﺍﻟُﻠﻪِ ﻋﻦ ﺍﻟﻨﺎﺱِ ﺃﻧﻬﻢَ ﴿ : ﻓﺈِﺫَﺍ ﺭَﻛِﺒُﻮﺍ ﻓِ ﻲ ﺍ ْﻟ ُﻔﻠْ ﻚَِ ﺩﻋَ ﻮُﺍ ﺍﻟﻠﱠ ﻪَ ﻣُ ْ
ﻟَﻪُ ﺍﻟﺪﱢﻳﻦَ. ﴾
ﻭﺩﻋﻮْﻧﺎ ﺍﻟﺬﻱ ﻳﺠﻴﺐُ ﺍﻟﻤﻀﻄﺮ ﺇﺫﺍ ﺩﻋﺎﻩ ٬ ﻭﺃﻟﺤﺤْﻨﺎ ﻓﻲ ﺍﻟ ﺪﻋﺎءِ ٬ ﻭﻣ ﺎ ﻫ ﻮ ﺇﻻ
ﻭﻗﺖٌ ٬ ﻭﻧﻌﻮﺩُ ﻟﻠﻤ ﺮﺓِ ﺍﻟﺤﺎﺩﻳ ﺔ ﻋ ﺸﺮﺓ ﻭ ﺍﻟﺜﺎﻧﻴ ﺔ ﻋ ﺸﺮﺓ ٬ ﻓﻨﻬ ﺒﻂُ ﺑ ﺴﻼﻡ ٬ ﻓﻠﻤ ﺎ ﻧﺰﻟْﻨ ﺎ
ﻛﺄﻧ ﺎ ﺧﺮﺟْﻨ ﺎ ﻣ ﻦ ﺍﻟﻘﺒ ﻮﺭِ ٬ ﻭﻋ ﺎﺩﺕِ ﺍﻟﻨﻔ ﻮﺱُ ﺇﻟ ﻰ ﻣ ﺎ ﻛﺎﻧ ﺖْ ٬ ﻭﺟﻔ ﺖِ ﺍﻟ ﺪﻣﻮﻉُ٬
ﻭﻇﻬﺮﺕِ ﺍﻟﺒَﺴَﻤﺎﺕُ ٬ ﻓﻤﺎ ﺃﻋﻈﻢ ﻟﻄﻒ ﺍﷲِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ.
ﻓ ﺈﻥْ ﺗﻮﻟﱠ ﺖْ ﺑﻼﻳﺎﻧ ﺎ ﻧَ ﺴِﻴَﻨﺎﻩُ ﻛ ﻢْ ﻧﻄﻠ ﺐُ ﺍﷲ ﻓ ﻲ ﺿُ ﺮﱢ ﻳﺤِ ﻞﱡ
ﻓ ﺈﻥْ ﺭﺟﻌﻨ ﺎ ﺇﻟ ﻰ ﺍﻟ ﺸﺎﻃﻲ ِﻨ ﺎ
ﺑ ﻧ ﺪﻋﻮﻩ ﻓ ﻲ ﺍﻟﺒﺤ ﺮِ ﺃﻥُْ ﻳﻨْﺠ ﻲ
ﺼﻴﻨﺎﷲُﻩُ ﻋ
ﱠ ﺍﻟﺤ ﺎﻓﻆ ﺍ ﻭﻣ ﺎ ﺳ ﻘﻄْﻨﺎ ﻷﻥ َﻨﺎ
ﻔﻴﻨ ﺘ ﻲ
ﺳ ٍ ﻭﻓ
ﻭﻧﺮﻛ ﺐُ ﺍﻟﺠ ﻮﱠ ﻓ ﻲ ﺃﻣ ﻦ
ُ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ٬ ﻭﻋﻨﺎﻳﺘُﻪ ٬ ﻟﻴﺲ ﺇﻻ. َ ﺔٍ
ﺩَ ﺇﻧﻋﻪُ ﻟﻄﻒ
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» ﻣَﻦْ ﻟَﻨَﺎ ﻭﻗﺖ ﺍﻟﻀﺎﺋﻘﺔِ ؟ «
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ﺫﻛﺮﺕْ ﺟﺮﻳ ﺪﺓُ » ﺍﻟﻘ ﺼﻴﻢ « ﻭﻫ ﻲ ﺟﺮﻳ ﺪﺓٌ ﻗﺪﻳﻤ ﺔٌ ﻛﺎﻧ ﺖْ ﺗ ﺼﺪُﺭ ﻓ ﻲ ﺍﻟ ﺒﻼﺩ
ﺫﻛﺮﺕْ ﺃﻥ ﺷﺎﺑّﺎً ﻓﻲ ﺩﻣﺸﻖ ﺣﺠﺰَ ﻟﻴﺴﺎﻓﺮَ ٬ ﻭﺃﺧﺒﺮ ﻭﺍﻟﺪﺗﻪ ﺃﻥﱠ ﻣﻮﻋ ﺪَ ﺇﻗ ﻼﻉِ ﺍﻟﻄ ﺎﺋﺮﺓِ
ﻓ ﻲ ﺍﻟ ﺴﺎﻋﺔِ ﻛ ﺬﺍ ﻭﻛ ﺬﺍ ٬ ﻭﻋﻠﻴﻬ ﺎ ﺃﻥْ ﺗﻮﻗﻈ ﻪ ﺇﺫﺍ ﺩﻧ ﺎ ﺍﻟﻮﻗ ﺖُ ٬ ﻭﻧ ﺎﻡ ﻫ ﺬﺍ ﺍﻟ ﺸﺎﺏﱡ٬
ﱡﻪ ﺍﻷﺣﻮﺍﻝ ﺍﻟﺠﻮﻳﺔ ﻓﻲ ﺃﺟﻬﺰﺓِ ﺍﻹﻋﻼﻡِ ٬ ﻭﺃﻥﱠ ﺍﻟﺮﻳﺎﺡ ﻫﻮﺟ ﺎءُ ﻭﺃﻥﱠ ﺍﻟﺠ ﻮﱠ ﻭﺳﻤﻌﺖْ ﺃﻣ
ﻏﺎﺋﻢٌ ٬ ﻭﺃﻥﱠ ﻫﻨﺎﻙ ﻋﻮﺍﺻﻒ ﺭﻣﻠﻴﱠ ﺔً ٬ ﻓﺄﺷ ﻔﻘﺖْ ﻋﻠ ﻰ ﻭﺣﻴ ﺪﻫﺎ ﻭﺑﺨﻠ ﺖْ ﺑﺎﺑﻨﻬ ﺎ ٬ ﻓﻤ ﺎ
ﺃﻳﻘﻈﺘْﻪ ﺃﻣﻼً ﻣﻨﻬﺎ ﺃﻥ ﺗﻔﻮﺗﻪ ﺍﻟﺮﺣﻠﺔُ ٬ ﻷﻥﱠ ﺍﻟﺠﻮﱠ ﻻ ﻳﺴﺎﻋﺪُ ﻋﻠﻰ ﺍﻟﺴﻔﺮِ ٬ ﻭﺧﺎﻓْﺖ ﻣ ﻦْ
ﺍﻟﻮﺿ ﻊِ ﺍﻟﻄ ﺎﺭﺉِ ٬ ﻓﻠﻤ ﺎ ﺗﺄﻛﱠ ﺪﺕْ ﻣ ﻦ ْ ﺃﻥﱠ ﺍﻟﺮﺣﻠ ﺔ ﻗ ﺪ ﻓﺎﺗ ﺖْ ٬ ﻭﻗ ﺪ ﺃﻗﻌﻠ ﺖِ ﺍﻟﻄ ﺎﺋﺮﺓُ
ﺑﺮﻛﱠﺎﺑِﻬﺎ ٬ ﺃﺗﺖْ ﺇﻟﻰ ﺍﺑﻨِﻬﺎ ﺗﻮﻗﻈُﻪ ﻓﻮﺟﺪﺗْﻪ ﻣﻴﱢﺘﺎً ﻓﻲ ﻓﺮﺍﺷِﻪ.
ُ ﴿ ﻗﻞِْ ﺇﻥﱠ ﺍﻟْ َﻤﻮْﺕَ ﺍﻟﱠﺬِﻱ ﺗَﻔِﺮﱡﻭﻥَِ ﻣﻨْﻪَُ ﻓِﺈﻧﱠﻪُُ ﻣﻠَﺎﻗِﻴ ُﻜﻢْ ﺛُ ﻢﱠ ﺗُ ﺮَﺩﱡﻭﻥَِ ﺇﻟَ ﻰ ﻋَ ﺎﻟِﻢِ ﺍ ْﻟ َﻐﻴْ ﺐِ
ﺸﻬَﺎﺩَﺓَِ ﻓ ُﻴ َﻨﺒﱢ ُﺌﻜُﻢ ﺑِﻤَﺎ ﻛُﻨ ُﺘﻢَْ ﺗﻌَْ ﻤﻠُﻮﻥَ. ﴾
ﻭَﺍﻟ ﱠ
ﻓﺮﱠ ﻣﻦ ﺍﻟﻤﻮﺕِ ﻭﻓﻲ ﺍﻟﻤﻮﺕِ ﻭَﻗَﻊ.
ﻭﻗﺪْ ﻗﺎﻟﺖِ ﺍﻟﻌﺎﻣﺔُ » : ﻟﻠﻨﺎﺟﻲ ﻓﻲ ﺍﻟﺒﺤﺮ ﻃﺮﻳﻖٌ. «
ﻭﺇﺫﺍ ﺣﻀﺮ ﺍﻷﺟﻞُ ﻓﺄﻱﱡ ﺷﻲء ﻳﻘﺘﻞُ ﺍﻹﻧﺴﺎﻥ.
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ﻣﻦَ ﻗﺼﺺِ ﺍﻟﻤﻮﺕِ
ﺄﺭ ِ
ﺽ ﺫﻛ ﺮ ﺍﻟ ﺸﻴﺦُ ﻋﻠ ﻲ ﺍﻟﻄﻨﻄ ﺎﻭﻱ ﻓ ﻲ ﺳ ﻤﺎﻋﺎﺗِﻪ ﻭﻣ ﺸﺎﻫﺪﺍﺗِﻪ : ﺃﻧ ﻪ ﻛ ﺎﻥ ﺑ
ﺍﻟﺸﺎﻡ ﺭﺟﻞٌ ﻟﻪ ﺳ ﻴﺎﺭﺓُ ﻟ ﻮﺭﻱ ٬ ﻓﺮﻛ ﺐ ﻣﻌ ﻪ ﺭﺟ ﻞٌ ﻓ ﻲ ﻇﻬ ﺮِ ﺍﻟ ﺴﻴﺎﺭﺓ ٬ ﻭﻛ ﺎﻥ ﻓ ﻲ
ﻇﻬ ﺮِ ﺍﻟ ﺴﻴﺎﺭﺓ ﻧَﻌ ﺶٌ ﻣﻬﻴﱠ ﺄ ﻟﻸﻣ ﻮﺍﺕِ ٬ ﻭﻋﻠ ﻰ ﻫ ﺬﺍ ﺍﻟ ﻨﻌﺶ ﺷ ﺮﺍﻉٌ ﻟﻮﻗ ﺖِ ﺍﻟﺤﺎﺟ ﺔِ٬
ﻓﺄﻣﻄﺮﺕِ ﺍﻟﺴﻤﺎءُ ﻭﺳﺎﻝ ﺍﻟﻤﺎءُ ﻓﻘﺎﻡ ﻫﺬﺍ ﺍﻟﺮﺍﻛﺐُ ﻓﺪﺧﻞ ﻓﻲ ﺍﻟﻨﻌﺶ ﻭﺗﻐﻄﱠ ﻰ ﺑﺎﻟ ﺸﺮﺍﻉِ
٬ ﻭﺭﻛﺐ ﺁﺧﺮُ ﻓﺼﻌِﺪ ﻓﻲ ﻇﻬﺮِ ﺍﻟ ﺸﺎﺣﻨﺔِ ﺑﺠﺎﻧ ﺐِ ﺍﻟ ﻨﻌﺶِ ٬ ﻭﻻ ﻳﻌﻠ ﻢُ ﺃﻥﱠ ﻓ ﻲ ﺍﻟ ﻨﻌﺶِ
ﺃﺣﺪﺍً ٬ ﻭﺍﺳﺘﻤﺮﱠ ﻧ ﺰﻭﻝُ ﺍﻟﻐﻴ ﺚِ ٬ ﻭﻫ ﺬﺍ ﺍﻟﺮﺟ ﻞُ ﺍﻟﺮﺍﻛ ﺐُ ﺍﻟﺜ ﺎﻧﻲ ﻳﻈ ﻦﱡ ﺃﻧ ﻪ ﻭﺣ ﺪﻩ ﻓ ﻲ
ﻇﻬﺮ ﺍﻟﺴﻴﺎﺭﺓِ ٬ ﻭﻓﺠﺄﺓً ﻳْﺨﺮﺝ ﻫﺬﺍ ﺍﻟﺮﺟﻞُ ﻳﺪﻩ ﻣﻦ ﺍﻟﻨﻌﺶِ ٬ ﻟﻴﺮﻯ : ﻫﻞْ ﻛﻒﱠ ﺍﻟﻐﻴ ﺚُ
ﺃﻡ ﻻ ؟ ﻭﻟﻤﺎ ﺃﺧﺮﺝ ﻳﺪﻩ ﺃﺧ ﺬ ﻳﻠ ﻮﺡُ ﺑﻬ ﺎ ٬ ﻓﺄﺧ ﺬ ﻫ ﺬﺍ ﺍﻟﺮﺍﻛ ﺐُ ﺍﻟﺜ ﺎﻧ ﻲِ ﺍﻟﻬﻠ ﻊُ ﻭﺍﻟﺠ ﺰﻉُ
ﻭﺍﻟﺨﻮﻑُ ٬ ﻭﻇﻦﱠ ﺃﻥ ﻫﺬﺍ ﺍﻟﻤﻴﺖ ﻗ ﺪ ﻋ ﺎﺩ ﺣﻴّ ﺎً ٬ ﻓﻨ ﺴﻲ ﻧﻔ ﺴﻪ ﻭﺳ ﻘﻂ ﻣ ﻦ ﺍﻟ ﺴﻴﺎﺭﺓِ٬
ﻓﻮﻗﻊ ﻋﻠﻰ ﺃﻡﱢ ﺭﺃﺳﻪِ ﻓﻤﺎﺕ.
ﻭﻫﻜﺬﺍ ﻛﺘﺐ ﺍﷲُ ﺃﻥ ﻳﻜﻮﻥ ﺃﺟﻞُ ﻫﺬﺍ ﺑﻬ ﺬﻩِ ﺍﻟﻄﺮﻳﻘ ﺔِ . ﻭﺃﻥْ ﻳﻜ ﻮﻥ ﺍﻟﻤ ﻮﺕُ ﺑﻬ ﺬﻩ
ﺍﻟﻮﺳﻴﻠﺔِ.
ﻭﺍﻟﻤﻨﺎﻳ ﺎ ﻋِﺒ ﺮٌ ﺃﻱﱡ ﻋِﺒ ﺮْ ﻛ ﻞﱡ ﺷ ﻲءٍ ﺑﻘ ﻀﺎءٍ ﻭﻗ ﺪﺭْ
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ﻭﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﺃﻥْ ﻳﺘﺬﻛﱠﺮ ﺩﺍﺋﻤﺎً ﺃﻧﻪ ﻳﺤﻤِﻞُ ﺍﻟﻤ ﻮﺕ ٬ ﻭﺃﻧ ﻪ ﻳ ﺴﻌﻰ ﺇﻟ ﻰ ﺍﻟﻤ ﻮﺕِ٬
ﻭﺃﻧﻪ ﻳﻨﺘﻈﺮُ ﺍﻟﻤﻮﺕ ﺻﺒﺎﺡ ﻣ ﺴﺎء ٬ ﻭﻣ ﺎ ﺃﺣ ﺴﻦ ﺍﻟﻜﻠﻤ ﺔ ﺍﻟﺮﺍﺋﻘ ﺔ ﺍﻟﺮﺍﺋﻌ ﺔ ﺍﻟﺘ ﻲ ﻗﺎﻟﻬ ﺎ
ﻋﻠﻲﱡ ﺑﻦُ ﺃﺑﻲ ﻃﺎﻟﺐ – ﺭﺿﻲ ﺍﷲُ ﻋﻨ ﻪ – ﻭﻫ ﻮ ﻳﻘ ﻮﻝُ )) : ﺇﻥ ﺍﻵﺧ ﺮﺓ ﻗ ﺪ ﺍﺭﺗﺤﻠ ﺖْ
ﻣﻘﺒﻠﺔً ٬ ﻭﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻗﺪ ﺍﺭﺗﺤﻠ ﺖْ ﻣُ ﺪْﺑِﺮﺓ ٬ ﻓﻜﻮﻧ ﻮﺍ ﻣ ﻦ ﺃﺑﻨ ﺎء ﺍﻵﺧ ﺮﺓ ٬ ﻭﻻ ﺗﻜﻮﻧ ﻮﺍ
ﻣﻦ ﺃﺑﻨﺎء ﺍﻟﺪﻧﻴﺎ ٬ ﻓﺈﻥ ﺍﻟﻴﻮﻡ ﻋﻤﻞٌ ﻭﻻ ﺣﺴﺎﺏُ ٬ ﻭﻏﺪﺍً ﺣﺴﺎﺏٌ ﻭﻻ ﻋﻤﻞٌ. ((
ﻭﻫﺬﺍ ﻳﻔﻴ ﺪُﻧﺎ ﺃﻥﱠ ﻋﻠ ﻰ ﺍﻹﻧ ﺴﺎﻥ ﺃﻥ ﻳﺘﻬﻴﱠ ﺄ ﻭﺃﻥ ﻳﺘﺠﻬ ﺰﱠ ﻭﺃﻥ ﻳُ ﺼﻠﺢ ﻣ ﻦ ﺣﺎﻟِ ﻪ٬
ﻭﺃﻥ ﻳُﺠﺪﱢﺩ ﺗﻮﺑﺘﻪ ٬ ﻭﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺘﻌﺎﻣﻞُ ﻣﻊ ﺭﺏﱢ ﻛﺮﻳﻢٍ ﻗﻮﻱٍ ﻋﻈﻴﻢٍ ﻟ ﻄﻴﻒٍ.
ﺇﻥ ﺍﻟﻤ ﻮﺕ ﻻ ﻳ ﺴﺘﺄﺫﻥُ ﻋﻠ ﻰ ﺃﺣ ﺪٍ ٬ ﻭﻻ ﻳﺤ ﺎﺑﻲ ﺃﺣ ﺪﺍً ٬ ﻭﻻ ﻳﺠﺎﻣ ﻞُ ٬ ﻭﻟ ﻴﺲ
ﻟﻠﻤﻮﺕ ﺇﻧﺬﺍﺭٌ ﻣﺒﻜﺮ ﻳﺨﺒﺮُ ﺑﻪ ﺍﻟﻨﺎﺱ﴿ ٬ﻭَﻣَﺎ ﺗَﺪْﺭِﻱ ﻧَﻔْﺲٌ ﻣﱠﺎﺫَﺍَ ﺗﻜْﺴِﺐُ ﻏَﺪﺍً ﻭَﻣَ ﺎ ﺗَ ﺪْﺭِﻱ
ﻧَﻔْﺲٌِ ﺑﺄَﻱﱢ ﺃَﺭْﺽٍ ﺗَﻤُﻮﺕُ﴾
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﴿ ﻟﱠﺎ ﺗَﺴْﺘَ ﺄْﺧِﺮُﻭﻥَ ﻋَﻨْﻪُ ﺳَﺎﻋَﺔً ﻭَﻟَﺎ ﺗَﺴْﺘَﻘْﺪِﻣُﻮﻥَ﴾
ﺫﻛ ﺮ ﺍﻟﻄﻨﻄ ﺎﻭﻱﱡ ﺃﻳ ﻀﺎً ﻓ ﻲ ﺳ ﻤﺎﻋﺎﺗِﻪ ﻭﻣ ﺸﺎﻫﺪﺍﺗِﻪ : ﺃﻥ ﺑﺎﺻ ﺎً ﻛ ﺎﻥ ﻣﻠﻴﺌً ﺎ
ﺴﺮَﺓً ٬ ﻭﻓﺠﺄﺓ ﻭﻗ ﻒ ٬ ﻓﻘ ﺎﻝ ﻟ ﻪ ﺍﻟﺮﻛ ﺎﺏُ : ﻟِ ﻢ ﺑﺎﻟﺮﻛﺎﺏ ٬ ﻭﻛﺎﻥ ﺳﺎﺋﻘُﻪ ﻳﻠﺘﻔﺖُ ﻳَﻤَْﻨﺔً ﻭﻳ ْ
ﺗﻘ ﻒُ ؟ ﻗ ﺎﻝ : ﺃﻗ ﻒُ ﻟﻬ ﺬﺍ ﺍﻟ ﺸﻴﺦ ﺍﻟﻜﺒﻴ ﺮِ ﺍﻟ ﺬﻱ ﻳُ ﺸﻴﺮُ ﺑﻴ ﺪﻩ ﻟﻴﺮﻛ ﺐ ﻣﻌﻨ ﺎ . ﻗ ﺎﻟﻮﺍ : ﻻ
ﻧ ﺮﻯ ﺃﺣ ﺪﺍً ٬ ﻗ ﺎﻝ : ﺍﻧﻈ ﺮﻭﺍ ﺇﻟﻴ ﻪ . ﻗ ﺎﻟُﻮﺍ : ﻻ ﻧ ﺮﻯ ﺃﺣ ﺪﺍً ! ﻗ ﺎﻝ : ﻫ ﻮ ﺃﻗﺒ ﻞ ﺍﻵﻥ
ﻟﻴﺮﻛﺐ ﻣﻌﻨﺎ . ﻗﺎﻟﻮﺍ ﻛﻠﱡﻬﻢ : ﻭﺍﷲِ ﻻ ﻧﺮﻯ ﺃﺣﺪﺍً ﻣﻦ ﺍﻟﻨﺎﺱِ ! ﻭﻓﺠﺄﺓ ﻣﺎﺕ ﻫﺬﺍ ﺍﻟ ﺴﺎﺋﻖُ
ﻋﻠﻰ ﻣﻘﻌﺪِ ﺳﻴﺎﺭ ِﺗﻪِ.
ﻟﻘﺪْ ﺣﻀﺮﺕْ ﻣﻨ ﱠﻴﺘُﻪ ٬ ﻭﺣﻠﱠﺖْ ﻭﻓﺎﺗُﻪ ٬ ﻭﻛﺎﻥ ﻫﺬﺍ ﺳﺒﺒﺎً ﴿ ٬ ﻓَ ﺈِﺫَﺍ ﺟَ ﺎء ﺃَﺟَُﻠﻬُ ﻢْ ﻻَ
ﺴ َﺘﻘْﺪِﻣُﻮﻥَ ٬ ﴾ ﺇﻥﱠ ﺍﻹﻧ ﺴﺎﻥ ﻳﺠ ﺒُﻦ ﻣ ﻦ ﺍﻟﻤﺨ ﺎﻭﻑِ ٬ ﻭﻳﻨﺨﻠ ﻊُ ﺴ َﺘﺄْﺧِﺮُﻭﻥَ ﺳَﺎﻋَﺔً ﻭَﻻَ ﻳَ ْ ﻳَ ْ
ﻗﻠﺒﻪ ﻣﻦِ ﻣﻈﺎﻥﱢ ﺍﻟﻤﻨﺎﻳﺎ ٬ ﻭﺇﺫﺍ ﺑﺎﻟﻤ ﺂﻣﻦِ ﺗﻘﺘﻠُ ﻪ ﴿ ٬ ﺍﻟﱠ ﺬِﻳﻦَ ﻗَ ﺎﻟُﻮﺍْ ﻹِﺧْ ﻮَﺍ ِﻧ ِﻬﻢْ ﻭَ َﻗﻌَ ﺪُﻭﺍْ ﻟَ ﻮْ
ﺃَﻃَﺎﻋُﻮﻧَ ﺎ ﻣَ ﺎُ ﻗ ِﺘﻠُ ﻮﺍ ﻗُ ﻞْ ﻓَ ﺎ ﺩْ َﺭﺅُﻭﺍ ﻋَ ﻦْ ﺃَﻧﻔُ ﺴِ ُﻜﻢُ ﺍﻟْﻤَ ﻮْﺕَ ﺇِﻥ ﻛُﻨُ ﺘﻢْ ﺻَ ﺎﺩِﻗِﻴﻦَ . ﴾
ﻭﺍﻟﻌﺠﻴﺐُ ﻓﻴﻨﺎ ﺃﻧﻨﺎ ﻻ ﻧﻔﻜﺮُ ﻓﻲ ﻟﻘﺎءِ ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ ٬ ﻭﻻ ﻓ ﻲ ﺣﻘ ﺎﺭﺓِ ﺍﻟ ﺪﻧﻴﺎ ٬ ﻭﻻ ﻓ ﻲ
ﻗﺼﺔِ ﺍﻻﺭﺗﺤﺎﻝِ ﻣﻨﻬﺎ ﺇﻻ ﺫﺍ ﻭﻗﻌْﻨﺎ ﻓﻲ ﺍﻟﻤﺨﺎﻭﻑِ.
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ﻓﺮﺑﻤﺎ ﺻﺤﱠﺖِ ﺍﻷﺟﺴﺎ ﻡُ ﺑﺎﻟﻌﻠﻞِ
ﺫﻛﺮ ﺃﻫﻞُ ﺍﻟﺴﱢﻴﺮِ : ﺃﻥ ﺭﺟ ﻼً ﺃﺻ ﺎﺑﻪ ﺍﻟ ﺸﻠﻞُ ٬ ﻓﺄُﻗﻌ ﺪ ﻓ ﻲ ﺑﻴﺘ ﻪ ٬ ﻭﻣ ﺮﺕْ ﻋﻠﻴ ﻪ
ﺳﻨﻮﺍﺕٌ ﻃﻮﺍﻝٌ ﻣﻦ ﺍﻟﻤﻠﻞِ ﻭﺍﻟﻴﺄﺱِ ﻭﺍﻹﺣﺒﺎﻁِ ٬ ﻭﻋَﺠَﺰَ ﺍﻷﻃﺒﺎءُ ﻓﻲ ﻋﻼﺟِ ﻪ ٬ ﻭﺑﻠﱠﻐ ﻮﺍ
ﺃﻫﻠﻪ ﻭﺃﺑﻨﺎءﻩ ٬ ﻭﻓﻲ ﺫﺍﺕ ﻳﻮﻡٍ ﻧﺰﻟﺖْ ﻋﻠﻴ ﻪ ﻋﻘ ﺮﺏٌ ﻣ ﻦ ﺳ ﻘﻒِ ﻣﻨﺰﻟِ ﻪ ٬ ﻭﻟ ﻢ ﻳ ﺴﺘﻄﻊْ
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ﺃﻥ ﻳﺘﺤ ﺮﻙ ﻣ ﻦ ﻣﻜﺎﻧِ ﻪ ٬ ﻓﺄﺗ ﺖْ ﺇﻟ ﻰ ﺭﺃﺳِ ﻪ ﻭﺿ ﺮﺑﺘْﻪ ﺑﺮﺃﺳِ ﻬﺎ ﺿ ﺮﺑﺎﺕٍ ﻭﻟﺪﻏﺘْ ﻪ
ﻟﺪﻏﺎﺕٍ ٬ ﻓﺎﻫﺘﺰﱠ ﺟﺴﻤُﻪ ﻣﻦ ﺃﺧﻤ ﺺِ ﻗﺪﻣﻴ ﻪ ﺇﻟ ﻰ ﻣ ﺸﺎﺵِ ﺭﺃﺳِ ﻪ ٬ ﻭﺇﺫﺍ ﺑﺎﻟﺤﻴ ﺎﺓُ ﺗ ﺪﺏﱡ
ﻓ ﻲ ﺃﻋ ﻀﺎﺋِﻪ ٬ ﻭﺇﺫﺍ ﺑ ﺎﻟﺒُﺮءِ ﻭﺍﻟ ﺸﻔﺎء ﻳ ﺴﻴﺮ ﻓ ﻲ ﺃﻧﺤ ﺎءِ ﺟ ﺴﻤِﻪ ٬ ﻭﻳﻨ ﺘﻔﺾُ ﺍﻟﺮﺟ ﻞُ
ﻭﻳﻌﻮﺩُ ﻧﺸﻴﻄﺎً ٬ ﺛﻢ ﻳﻘﻒُ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ٬ ﺛﻢ ﻳﻤﺸﻲ ﻓﻲ ﻏﺮﻓﺘِﻪ ٬ ﺛ ﻢ ﻳﻔﺘﺢُ ﺑﺎﺑ ﻪ ٬ ﻭﻳ ﺄﺗﻲ
ﺃﻫﻠ ﻪ ﻭﺃﻃﻔﺎﻟ ﻪ ٬ ﻓ ﺈﺫﺍ ﺍﻟﺮﺟ ﻞُ ﻭﺍﻗﻔ ﺎً ٬ ﻓﻤ ﺎ ﻛ ﺎﻧﻮﺍ ﻳ ﺼﺪﱢﻗﻮﻥ ﻭﻛ ﺎﺩﻭﺍ ﻣ ﻦ ﺍﻟ ﺬﻫﻮﻝ
ﻳُﺼﻌﻘﻮﻥ ٬ ﻓﺄﺧﺒﺮﻫﻢ ﺍﻟﺨََﺒﺮَ.
ﻓﺴﺒﺤﺎﻥ ﺍﻟﺬﻱ ﺟﻌﻞ ﻋﻼﺝ ﻫﺬﺍ ﺍﻟﺮﺟﻞِ ﻓﻲ ﻫﺬﺍ!!
ﻭﻗ ﺪ ﺫﻛ ﺮﺕُ ﻫ ﺬﺍ ﻟ ﺒﻌﺾِ ﺍﻷﻃﺒ ﺎءِ ﻓ ﺼﺪﱠﻕ ﺍﻟﻤﻘﻮﻟ ﺔ ٬ ﻭﺫﻛَ ﺮَ ﺃﻥ ﻫﻨ ﺎﻙ ﻣ ﺼْﻼً
ﺳﺎﻣّﺎً ﻳُﺴﺘﺨﺪﻡ ﺑﺘﺨﻔﻴﻒٍ ﻛﻴﻤﺎﻭﻱﱟ ٬ ﻭﻳﻌﺎﻟﺞُ ﺑﻪ ﻫﺆﻻءِ ﺍﻟﻤﺸﻠﻮﻟﻮﻥ.
ﻓﺠﻞﱠ ﺍﻟﻠﻄﻴﻒُ ﻓﻲ ﻋﻼﻩ ٬ ﻣﺎ ﺃﻧﺰﻝ ﺩﺍءً ﺇﻻ ﻭﺃﻧﺰﻝ ﻟﻪ ﺩﻭﺍءً.
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ﻭﻟﻸﻭﻟﻴﺎء ﻛﺮﺍﻣﺎﺕ
ﻫﺬﺍ ﺻﻠﺔُ ﺑﻦ ﺃﺷﻴﻢ ﺍﻟﻌﺎﺑ ﺪُ ﺍﻟﺰﺍﻫ ﺪُ ﻣ ﻦ ﺍﻟﺘ ﺎﺑﻌﻴﻦ : ﻳ ﺬﻫﺐ ﺇﻟ ﻰ ﺍﻟ ﺸﻤﺎﻝِ ﻟﻴﺠﺎﻫ ﺪ
ﻓﻲ ﺳﺒﻴﻞ ﺍﷲِ ٬ ﻭﻳﻀﻤﱡﻪ ﺍﻟﻠﻴﻞُ ﻓﻴﺬﻫﺐُ ﺇﻟﻰ ﻏﺎﻳﺔٍ ﻟﻴﺼﻠﻲ ﻓﻴﻬ ﺎ ٬ ﻭﻳ ﺪﺧﻞ ﺑ ﻴﻦ ﺍﻟ ﺸﺠﺮِ
ﻭﻳﺘﻮﺿﱠﺄ ٬ ﻭﻳﻘﻮﻡ ﻣﺼﻠﻴﺎً ٬ ﻭﻳﻨﻬﺪﱡ ﻋﻠﻴﻪ ﺃﺳﺪٌ ﻛﺎﺳ ﺮٌ ٬ ﻭﻳﻘﺘ ﺮﺏُ ﻣ ﻦ » ﺻِ ﻠﺔ « ﻭﻫ ﻮ
ﻓﻲ ﺻﻼﺗﻪ ٬ ﻭﻳﺪﻭﺭُ ﺑﻪ ٬ ﻭﺻ ﻠﺔُ ﻓ ﻲ ﺗﺒﺘﱡﻠ ﻪ ﻣ ﺴﺘﻤﺮﱞ ٬ ﻭﻟ ﻢ ﻳﻘﻄ ﻊْ ﺻ ﻼﺗﻪ ﻭﺫِﻛ ﺮﻩ٬
ﻭﻳﺴﻠﱢﻢُ ﺻﻠﺔُ ﺑﻦ ﺃﺷﻴﻢ ﻣﻦ ﺭﻛﻌﺘﻴﻦ ٬ ﺛﻢ ﻳﻘﻮﻝُ ﻟﻸﺳﺪِ : ﺇﻥ ﻛﻨﺖ ﺃُﻣ ﺮﺕ ﺑﻘﺘﻠ ﻲ ﻓﻜﻠْﻨ ﻲ
٬ ﻭﺇﻥ ﺗُ ﺆْﻣﺮ ﻓ ﺎﺗﺮﻛْﻨﻲ ﺃﻧ ﺎﺟﻲ ﺭﺑ ﻲ . ﻓ ﺄﺭﺧﻰ ﺍﻷﺳ ﺪُ ﺫﻳﻠ ﻪ ﻭﺫﻫ ﺐ ﻣ ﻦ ﺍﻟﻤﻜ ﺎﻥ٬
ﻭﺗﺮﻙ ﺻﻠﺔ ﻳﺼﻠﻲ.
ﻭﻟﻚ ﺃﻥ ﺗﻨﻈﺮ ﻓ ﻲ » ﺍﻟﺒﺪﺍﻳ ﺔ ﻭﺍﻟﻨﻬﺎﻳ ﺔ « ﻭﻏﻴﺮﻫ ﺎ ﻣ ﻦ ﻛﺘ ﺐِ ﺍﻟﺘ ﺎﺭﻳﺦِ ٬ ﻭﻫ ﺬﺍ
ﻣﺬﻛﻮﺭٌ ﻋﻦ » ﺳﻔﻴﻨﺔ « ﻣﻮﻟﻰ ﺭﺳﻮﻝِ ﺍﷲِ r ﻓﻲ ﻛﺘﺐِ ﺗﺮﺍﺟﻢِ ﺍﻟﺼﺤﺎﺑﺔِ ٬ ﺃﻧﻪ ﺃﺗ ﻰ ﻫ ﻮ
ﻭﺭ ﻓْﻘﺔٌ ﻣﻌﻪُ ﻣﻦ ﺳ ﺎﺣﻞِ ﺍﻟﺒﺤ ﺮِ ٬ ﻓﻠﻤ ﺎ ﻧﺰﻟُ ﻮﺍ ﺍﻟﺒ ﺮﱠ ﻓ ﺈﺫﺍ ﺑﺄﺳ ﺪٍ ﻛﺎﺳ ﺮ ﻣُﻘﺒ ﻞٍ ﻳﺮﻳ ﺪُﻫﻢ٬
ﻓﻘﺎﻝ ﺳﻔﻴﻨﺔُ : ﻳﺎ ﺃﻳﻬﺎ ﺍﻷﺳﺪُ ﺃﻧﺎ ﻣ ﻦ ﺃﺻ ﺤﺎﺏِ ﺭﺳ ﻮﻝِ ﺍﷲ r ِ ﻭﺃﻧ ﺎ ﺧﺎﺩﻣُ ﻪ ٬ ﻭﻫ ﺆﻻء
ﺭﻓﻘﺘﻲ ﻭﻻ ﺳﺒﻴﻞ ﻟﻚ ﻋﻠﻴﻨﺎ . ﻓﻮﻟﱠﻰ ﺍﻷﺳﺪُ ﻫﺎﺭﺑ ﺎً ٬ ﻭﺯﺃﺭ ﺯﺃْﺭﺓً ﻛ ﺎﺩ ﻳﻤ ﻸ ﺑﻬ ﺎ ﺭﺑ ﻮﻉ
ﺍﻟﻤﻜﺎﻥِ.
ﻭﻫﺬﻩ ﺍ ﻟﻮﻗﺎﺋﻊُ ﻭﺍﻷﺣﺪﺍﺙُ ﻻ ﻳﻨﻜﺮُﻫﺎ ﺇﻻ ﻣﻜﺎﺑﺮٌ ٬ ﻭﺇﻻ ﻓﻔ ﻲ ﺳُ ﻨﻦِ ﺍﷲِ ﻓ ﻲ ﺧﻠﻘِ ﻪِ
ﻣ ﺎ ﻳ ﺸﻬﺪُ ﺑﻤﺜ ﻞ ﻫ ﺬﺍ ٬ ﻭﻟ ﻮﻻ ﻃ ﻮﻝُ ﺍﻟﻤﻘ ﺎﻡِ ﻷﻭﺭﺩْﺕُ ﻋ ﺸﺮﺍﺕِ ﺍﻟﻘ ﺼﺺِ ﺍﻟ ﺼﺤﻴﺤﺔِ
ﺍﻟﺜﺎﺑﺘﺔِ ﻓﻲ ﻫ ﺬﺍ ﺍﻟﺒ ﺎﺏ ٬ ﻟﻜ ﻦْ ﻳﻜﻔﻴ ﻚ ﺩﻻﻟ ﺔً ﻣ ﻦ ﻫ ﺬﺍ ﺍﻟﺤ ﺪﻳﺚ ٬ ﻟ ﺘﻌﻠﻢ ﺃﻥ ﻫﻨ ﺎﻙ ﺭﺑّ ﺎ
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ﻟﻄﻴﻔ ﺎً ﺣﻜﻴﻤ ﺎً ﻻ ﺗﻐﻴ ﺐُ ﻋﻨ ﻪ ﻏﺎﺋﺒ ﺔٌ . ﺇﻥ ﻋﻠ ﻢ ﺍﷲ ﻳﻼﺣ ﻖُ ﺍﻟﻨ ﺎﺱ ٬ ﻭﻟﻄﻔ ﻪ ﺳ ﺒﺤﺎﻧﻪ
ﻭﺗﻌ ﺎﻟﻰ ﻭﺷ ﻬﻮﺩﻩ ﻭﺍﻃﻼﻋ ﻪ ﴿ : ﻣَ ﺎَ ﻳﻜُ ﻮﻥُ ﻣِ ﻦ ﻧﱠﺠْ ﻮَﻯَ ﺛﻠَﺎﺛَ ﺔٍِ ﺇﻟﱠ ﺎ ﻫُ ﻮَ ﺭَﺍﺑِﻌُﻬُ ﻢَْ ﻭﻟَ ﺎ
ﺳ ُﻬﻢَْ ﻭﻟَﺎ ﺃَ ْﺩﻧَﻰ ﻣِﻦَ ﺫﻟِﻚََ ﻭﻟَﺎ ﺃَﻛْﺜَﺮَِ ﺇﻟﱠﺎُ ﻫﻮَ ﻣَﻌَﻬُﻢَْ ﺃ ْﻳﻦَ ﻣَﺎ ﻛَﺎﻧُﻮﺍ. ﴾
ﺧَﻤْﺴَﺔٍ ﺇِﻟﱠﺎ ﻫُﻮَ ﺳَﺎﺩِ ُ
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ﻛﻔﻰ ﺑﺎﷲِ ﻭﻛﻴﻼً ﻭﺷﻬﻴﺪﺍً
ﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻱﱡ ﻓﻲ ﺻﺤﻴﺤﻪِ : ﺃﻥ ﺭﺟﻼً ﻣﻦ ﺑﻨﻲ ﺇﺳﺮﺍﺋﻴﻞ ﻃﻠﺐ ﻣ ﻦ ﺭﺟ ﻞٍ ﺃﻥ
ﻳُﻘﺮﺿﻪ ﺃﻟﻒ ﺩﻳﻨﺎﺭٍ ٬ ﻗ ﺎﻝ : ﻫ ﻞ ﻟ ﻚ ﺷ ﺎﻫﺪٌ ؟ ﻗ ﺎﻝ : ﻣ ﺎ ﻣﻌ ﻲ ﺷ ﺎﻫﺪٌ ﺇﻻ ﺍﷲُ . ﻗ ﺎﻝ:
ﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍً . ﻗﺎﻝ : ﻫﻞ ﻣﻌﻚ ﻭﻛﻴﻞٌ ؟ ﻗﺎﻝ : ﻣﺎ ﻣ ﻌﻲ ﻭﻛﻴﻞ ﺇﻻ ﺍﷲُ . ﻗﺎﻝ : ﻛﻔ ﻰ
ﺑ ﺎﷲ ﻭﻛ ﻴﻼً . ﺛ ﻢ ﺃﻋﻄ ﺎﻩ ﺃﻟ ﻒ ﺩﻳﻨ ﺎﺭ ٬ ﻭﺫﻫ ﺐ ﺍﻟﺮﺟ ﻞ ﻭﻛ ﺎﻥ ﺑﻴﻨﻬﻤ ﺎ ﻣﻮﻋ ﺪٌ ﻭﺃﺟ ﻞٌ
ﻣﺴﻤﱠﻰ ٬ ﻭﺑﻴﻨﻬﻤﺎ ﻧﻬ ﺮٌ ﻓ ﻲ ﺗﻠ ﻚ ﺍﻟ ﺪﻳﺎﺭِ ٬ ﻓﻠﻤ ﺎ ﺣ ﺎﻥ ﺍﻟﻤﻮﻋ ﺪُ ﺃﺗ ﻰ ﺻ ﺎﺣﺐُ ﺍﻟ ﺪﻧﺎﻧﻴﺮِ
ﻟﻴﻌﻴﺪﻫﺎ ﻟﺼﺎﺣﺒِﻬﺎ ﺍﻷﻭﻝِ ٬ ﻓﻮﻗﻒ ﻋﻠﻰ ﺷﺎﻃﺊ ﺍﻟﻨﻬﺮِ ٬ ﻳﺮﻳﺪُ ﻗﺎﺭﺑﺎً ﻳﺮﻛﺒُﻪ ﺇﻟﻴ ﻪ ٬ ﻓﻤ ﺎ
ﻭﺟﺪ ﺷﻴﺌﺎً ٬ ﻭﺃﺗﻰ ﺍﻟﻠﻴﻞُ ﻭﺑﻘﻲ ﻭﻗﺘﺎً ﻃﻮﻳﻼً ٬ ﻓﻠﻢ ﻳﺠﺪْ ﻣ ﻦ ﻳﺤﻤﻠُ ﻪ ٬ ﻓﻘ ﺎﻝ : ﺍﻟﻠﻬ ﻢﱠ ﺇﻧ ﻪ
ﺳﺄﻟﻨﻲ ﺷﻬﻴﺪﺍً ﻓﻤﺎ ﻭﺟﺪﺕُ ﺇﻻ ﺃﻧﺖ ٬ ﻭﺳﺄﻟﻨﻲ ﻛﻔﻴﻼً ﻓﻤﺎ ﻭﺟﺪﺕُ ﺇﻻ ﺃﻧﺖ ٬ ﺍﻟﻠﻬ ﻢّ ﺑﻠﱢﻐْ ﻪ
ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ . ﺛﻢ ﺃﺧﺬ ﺧﺸﺒﺔً ﻓﻨﻘﺮﻫﺎ ﻭﺃﺩﺧﻞ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻓﻴﻬﺎ ٬ ﻭﻛﺘﺐ ﻓﻴﻬﺎ ﺭﺳ ﺎﻟﺔً ٬ ﺛ ﻢ
ﺃﺧ ﺬ ﺍﻟﺨ ﺸﺒﺔ ﻭﺭﻣﺎﻫ ﺎ ﻓ ﻲ ﺍﻟﻨﻬ ﺮِ ٬ ﻓ ﺬﻫﺒﺖْ ﺑ ﺈﺫﻥِ ﺍﷲ ٬ ﻭﺑﻠﻄ ﻒِ ﺍﷲِ ٬ ﻭﺑﻌﻨﺎﻳ ﺔِ ﺍﷲِ
ﺳ ﺒﺤﺎﻧﻪ ﻭﺗﻌ ﺎﻟﻰ ٬ ﻭﺧ ﺮﺝ ﺫﺍﻙ ﺍﻟﺮﺟ ﻞُ ﺻ ﺎﺣﺐُ ﺍﻟ ﺪﻧﺎﻧﻴﺮ ﺍﻷﻭﻝُ ﻳﻨﺘﻈ ﺮُ ﻣﻮﻋ ﺪ
ﺻ ﺎﺣﺒﻪِ ٬ ﻓﻮﻗ ﻒ ﻋﻠ ﻰ ﺷ ﺎﻃﺊ ﺍﻟﻨﻬ ﺮِ ﻭﺍﻧﺘﻈ ﺮ ﻓﻤ ﺎ ﻭﺟ ﺪ ﺃﺣ ﺪﺍً ٬ ﻓﻘ ﺎﻝ : ﻟِ ﻢ ﻻ ﺁﺧ ﺬ
ﺣﻄﺒﺎً ﻷﻫﻞ ﺑﻴﺘﻲ ؟ ! ﻓﻌﺮﺿﺖْ ﻟﻪ ﺍﻟﺨﺸﺒﺔُ ﺑﺎﻟﺪﻧﺎﻧﻴﺮ ٬ ﻓ ﺄﺧﺬﻫﺎ ﻭﺫﻫﺐ ﺑﻬﺎ ﺇﻟﻰ ﺑﻴﺘِ ﻪ٬
ﻓﻜﺴﺮﻫﺎ ﻓﻮﺟﺪ ﺍﻟﺪﻧﺎﻧﻴﺮ ﻭﺍﻟﺮﺳﺎﻟﺔ.
ﻷﻥﱠ ﺍﻟﺸﻬﻴﺪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺃﻋﺎﻥ ٬ ﻭﻷﻥ ﺍﻟﻮﻛﻴ ﻞ ﺃﺩﱠﻯ ﺍﻟﻮﻛﺎﻟ ﺔ ٬ ﻓﺘﻌ ﺎﻟﻰ ﺍﷲُ
ﻓﻲ ﻋُﻼﻩُ.
ﻋﻠَﻰ ﺍﻟﻠّﻪَِ ﻓ ْﻠﻴَ َﺘ َﻮ ﱠﻛﻞِ ﺍﻟْ ُﻤﺆْ ِﻣﻨُﻮﻥَ . ﴾
َ ﴿ ﻭ َ
ﻋﻠَﻰ ﺍﻟﻠّﻪَِ ﻓﺘَﻮَ ﱠﻛﻠُﻮﺍْ ﺇِﻥ ﻛُﻨﺘُﻢ ﱡﻣﺆْ ِﻣﻨِﻴﻦَ. ﴾ َ ﴿ ﻭ َ
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ﻭﻗﻔــــﺔٌ
ﻗﺎﻝ ﻟﺒﻴﺪُ:
ﺇﻥﱠ ﺻِ ﺪْﻕ ﺍﻟ ﻨﻔﺲِ ﻳُْ ﺰﺭِﻱ ﻓﺎﻛ ﺬﺏِ ﺍﻟ ﻨﻔﺲ ﺇﺫﺍ ﺣ ﱠﺪﺛْﺘﻬﺎ
ﺑﺎﻷﻣ ﻞْ ﻭﻗﺎﻝ ﺍﻟﺒﺴﺘﻲﱡ :
ﻻ ﲢﺰﻥ
281
ﺗﺠ ﻢﱠ ﻭﻋﱢﻠﻠْ ﻪُ ﺑ ﺸﻲءٍ ﻣ ﻦ ﺃﻓِ ﺪْ ﻃﺒﻌ ﻚ ﺍﻟﻤﻜ ﺪﻭﺩ ﺑ ﺎﻟﻬ ﱢﻢ
ﺡِ
ﺍﻟﻤ ﻡ ُ ﺰْﻣِﻦ
ﺑﻤﻘﺪﺍﺭِ ﻣﺎ ﻳُﻌﻄﻰ ﺍﻟﻄﻌﺎ ﻪ ﺫﺍﻙﺔً
ﺭﺍﺣ
ﻭﻟﻜ ﻦْ ﺇﺫﺍ ﺃﻋﻄﻴﺘ
ﺍﻟﻤﻠ ﺢِ ﻓﻠ ﻴﻜﻦْ
ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺍﻟﺸﺒﻞ:
ﺑﻘ ﺎء ﺍﻟﻨ ﺎﺭِ ﺗُﺤﻔُ
ﻆ ﺑﺤﻔ ﻆِ ﺍﻟﺠ ﺴﻢِ ﺗﺒﻘ ﻰ ﺍﻟ ﻨﻔﺲُ
ﻮﻝءِ ﺑﺎﻟﻮﻋ ﺎ
ﻭﻻ ﺗﻤ ﺪﺩْ ﻟﻬ ﺎ ﻃ ﻓﻴ ﻼﻪٍ
ﻓﺒﺎﻟﻴ ﺄﺱِ ﺍﻟﻤُﻤِ ﺾﱢ ﻓ
ﺸﺪﺍﺋﺪ ﻓ ﻲءِ
ﺍﻟﺮﺟ ﺎ
ﻭﺫﻛﱢﺮْﻫ ﺎ ﺍﻟ ْﻬ ﺎ
ﺗُ ﻭِﻤﺘﻋِ ﺪْﻫﺎ ﻓ ﻲ ﺷ ﺪﺍﺋﺪﻫﺎ
َ ﺔُءِ
ﻟﺮﺧ ﺎ
ﺍ ﻭﺑﺎﻟﺘﺮﻛﻴ ﺐَِ ﻣﻨْﻔَﻌ ﺭﺧ ﺎ ﺬﺍءً
ﻳُﻌ ﺪﱡ ﺻ ﻼﺣُﻬﺎ ﻫ ﺬﺍ ﻭﻫ
ﺍﻟ ﺪﻭﺍءِ
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ﺃﻃِﺐْ ﻣﻄﻌﻤﻚ ﺗﻜﻦْ ﻣﺴﺘﺠﺎﺏ ﺍﻟﺪﻋﻮﺓِ
ﻛﺎﻥ ﺳﻌﺪُ ﺑﻦُ ﺃﺑﻲ ﻭﻗﱠﺎﺹ ﻳﺪﺭﻙُ ﻫﺬﻩ ﺍﻟﺤﻘﻴﻘ ﺔ ٬ ﻭﻫ ﻮ ﺃﺣ ﺪُ ﺍﻟﻌ ﺸﺮﺓِ ﺍﻟﻤﺒ ﺸﺮﻳﻦ
ﺑﺎﻟﺠﻨ ﺔِ ٬ ﻭﻗ ﺪ ﺩﻋ ﺎ ﻟ ﻪ r ﺑ ﺴﺪﺍﺩِ ﺍﻟﺮﻣ ﻲ ﻭﺇﺟﺎﺑ ﺔِ ﺍﻟ ﺪﻋﻮﺓِ ٬ ﻓﻜ ﺎﻥ ﺇﺫﺍ ﺩﻋ ﺎ ﺃُﺟﻴﺒْ ﺖ
ﺩﻋﻮﺗُﻪ ﻛَﻔَﻠﻖِ ﺍﻟﺼﺒﺢِ.
ﺃﺭﺳﻞ ﻋﻤﺮُ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﺃﻧﺎﺳﺎً ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﻋﺪْﻝِ ﺳ ﻌﺪٍ
ﻓﻲ ﺍﻟﻜﻮﻓﺔِ ٬ ﻓﺄﺛﻨﻰ ﺍﻟﻨﺎﺱُ ﻋﻠﻴﻪ ﺧﻴْﺮﺍً ٬ ﻭﻟﻤﺎ ﺃﺗْﻮﺍ ﻓﻲ ﻣﺴﺠﺪِ ﺣ ﻲﱟ ﻟﺒﻨ ﻲ ﻋْ ﺒﺲٍ ٬ ﻗ ﺎﻡ
ﺭﺟ ﻞٌ ﻓﻘ ﺎﻝ : ﺃﻣ ﺎ ﺳ ﺄﻟﺘﻤﻮﻧﻲ ﻋ ﻦْ ﺳ ﻌﺪٍ ؟ ﻓﺈﻧ ﻪ ﻻ ﻳﻌ ﺪﻝُ ﻓ ﻲ ﺍﻟﻘ ﻀﻴﺔِ ٬ ﻭﻻ ﻳﺤﻜ ﻢُ
ﺑﺎﻟﺴﱠﻮﱠﻳﺔِ ٬ ﻭﻻ ﻳﻤﺸﻲ ﻣﻊ ﺍﻟﺮﻋﻴﺔ . ﻓﻘﺎﻝ ﺳﻌﺪٌ : ﺍﻟﻠﻬﻢﱠ ﺇﻥْ ﻛﺎﻥ ﻗﺎﻡ ﻫﺬﺍ ﺭﻳ ﺎءً ﻭﺳ ﻤﻌﺔً
ﻓﺄﻋْﻢِ ﺑﺼﺮﻩ ٬ ﻭﺃﻃﻞْ ﻋﻤﺮﻩ ٬ ﻭﻋﺮﱢﺿْ ﻪ ﻟﻠﻔ ﺘﻦِ . ﻓﻄ ﺎﻝ ﻋُﻤْ ﺮُ ﻫ ﺬﺍ ﺍﻟﺮﺟ ﻞِ ٬ ﻭﺳ ﻘﻂ
ﺣﺎﺟﺒﺎﻩُ ﻋﻠ ﻰ ﻋﻴﻨﻴ ﻪ ٬ ﻭﺃﺧ ﺬ ﻳﺘﻌ ﺮﱠﺽُ ﻟﻠﺠ ﻮﺍﺭﻱ ﻭﻳﻐﻤ ﺰ ُﻫﻦّ ﻓ ﻲ ﺷ ﻮﺍﺭﻉِ ﺍﻟﻜﻮﻓ ﺔِ٬
ﻭﻳﻘﻮﻝ : ﺷﻴﺦٌ ﻣﻔﺘﻮﻥ ٬ ٬ ﺃﺻﺎﺑﺘْﻨﻲ ﺩﻋﻮﺓ ﺳ ْﻌﺪٍ.
ﺇﻧ ﻪ ﺍﻻﺗ ﺼﺎﻝُ ﺑ ﺎﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ ٬ ﻭﺻ ﺪﻕ ﺍﻟﻨﻴ ﺔ ﻣﻌ ﻪ ٬ ﻭﺍﻟﻮﺛ ﻮﻕ ﺑﻤﻮﻋ ﻮﺩِﻩ٬
ﺗﺒﺎﺭﻙ ﺍﷲُ ﺭﺏﱠ ﺍﻟﻌﺎﻟﻤﻴﻦ.
ﻭﻓﻲ » ﺳﻴﺮِ ﺃﻋﻼﻡِ ﺍﻟﻨﺒﻼءِ : « ﻋ ﻦ ﺳُ ﻌﺪ ﺃﻳ ﻀﺎًَ : ﺃﻥ ﺭﺟ ﻼً ﻗ ﺎﻡ ﻳَ ﺴُﺐﱡ ﻋﻠﻴ ﺎً
ﺭﺿ ﻲ ﺍﷲُ ﻋﻨ ﻪ ٬ – ﻓ ﺪﺍﻓﻊ ﺳ ﻌﺪٌ ﻋ ﻦ ﻋﻠ ﻲ ٬ ﻭﺍﺳ ﺘﻤﺮﱠ ﺍﻟﺮﺟ ﻞ ﻓ ﻲ ﺍﻟ ﺴﺐﱢ ﻭﺍﻟ ﺸﺘﻢِ٬
ﻓﻘﺎﻝ ﺳﻌﺪٌ : ﺍﻟﻠﻬﻢ ﺍﻛﻔﻨﻴﻪ ﺑﻤ ﺎ ﺷ ﺌﺖ . ﻓ ﺎﻧﻄﻠﻖ ﺑﻌﻴ ﺮٌ ﻣ ﻦ ﺍﻟﻜﻮﻓ ﺔِ ﻓﺄﻗﺒ ﻞ ﻣ ﺴﺮﻋﺎً ٬ ﻻ
ﻳﻠﻮﻱ ﻋﻠﻰ ﺷﻲء ٬ ﻭﺃﺧﺬ ﻳﺪﺧﻞ ﻣﻦ ﺑﻴﻦِ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻭَﺻَﻞَ ﺇﻟ ﻰ ﺍﻟﺮﺟ ﻞِ ٬ ﺛ ﻢ ﺩﺍﺳ ﻪ
ﺑﺨﻔﱠﻴْﻪ ﺣﺘﻰ ﻗﺘﻠﻪ ﺃﻣﺎﻡ ﻣﺸﻬﺪٍ ﻭﻣﺮﺃﻯ ﻣﻦ ﺍﻟﻨﺎﺱِ.
ﺷﻬَﺎﺩُ. ﴾
ﺤﻴَﺎﺓِ ﺍﻟ ﱡﺪﻧْﻴَﺎ ﻭَ َﻳ ْﻮﻡََ ﻳﻘُﻮﻡُ ﺍﻟْﺄَ ْ
ﺳ ﻠَﻨَﺎ ﻭَﺍﻟﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻓِﻲ ﺍﻟْ َ
ِ ﴿ ﺇﻧﱠﺎَ ﻟﻨَﻨﺼُﺮُ ﺭُ ُ
ﻻ ﲢﺰﻥ
282
ﻭﺇﻧﻨﻲ ﺃﻋﺮﺽُ ﻟﻚ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ﻟﺘﺰﺩﺍﺩ ﺇﻳﻤﺎﻧﺎً ﻭﻭﺛﻮﻗﺎً ﺑﻤﻮﻋﻮﺩِ ﺭﺑﱢﻚ ﻓﺘ ﺪﻋﻮﻩ
ﻭﺗﻨﺎﺟﻴﻪ ٬ ﻭﺗﻌﻠﻢ ﺃﻥ ﺍﻟﻠﻄﻒ ﻟﻄﻔُﻪ ﺳﺒﺤﺎﻧﻪ ٬ ﻭﺃﻧﻪ ﻗﺪ ﺃﻣﺮﻙ ﻓﻲ ﻣﺤﻜ ﻢ ﺍﻟﺘﻨﺰﻳ ﻞ ﻓﻘ ﺎﻝ
ﻋﺒَﺎﺩِﻱ ﻋَﻨﱢ ﻲ ﻓَِ ﺈﻧﱢﻲ ﻗَﺮِﻳ ﺐٌ ﺃُﺟِﻴ ﺐُ ﺩَﻋْ ﻮَﺓَ ﺳَﺄَﻟﻚَِ ﺳﺘَﺠِﺐْ ﻟَ ُﻜﻢْ ﴿ . ﴾ ﻭَﺇِﺫَﺍَ ﴿ : ﺍ ْﺩﻋُﻮﻧِﻲ ﺃَ ْ
ﺍﻟﺪﱠﺍﻉِ ﺇِﺫَﺍَ ﺩﻋَﺎﻥِ.. ﴾
ﻟﻘﺪ ﺍﺳﺘﺪﻋﻰ ﺍﻟﺤﺠﱠﺎﺝُ ﺍﻟﺤﺴﻦ ﺍﻟﺒﺼﺮﻱﱠ ﻟﻴﺒﻄﺶ ﺑﻪ ٬ ﻭﺫﻫ ﺐ ﺍﻟﺤ ﺴﻦُ ﻭﻣ ﺎ ﻓ ﻲ
ﺫﻫﻨﻪ ﺇﻻ ﻋﻨﺎﻳﺔُ ﺍﷲِ ﻭﻟﻄ ﻒُ ﺍﷲ ٬ ﻭﺍﻟﻮﺛ ﻮﻕُ ﺑﻮﻋِ ﺪ ﺍﷲِ ٬ ﻓﺄﺧ ﺬ ﻳ ﺪﻋﻮ ﺭﺑﱠ ﻪ ٬ ﻭﻳﻬﺘ ﻒُ
ﺑﺄﺳﻤﺎﺋِﻪ ﺍﻟﺤﺴﻨﻰ ٬ ﻭﺻ ﻔﺎﺗِﻪ ﺍﻟﻌﻠ ﻰ ٬ ﻓﻴﺤ ﻮﱢﻝ ﺍﷲُ ﻗﻠ ﺐ ﺍﻟﺤﺠ ﺎﺝِ ٬ ﻭﻳﻘ ﺬﻑُ ﻓ ﻲ ﻗﻠﺒ ﻪ
ﺍﻟﺮﻋﺐ ٬ ﻓﻤﺎ ﻭﺻ ﻞ ﺍﻟﺤ ﺴَﻦُ ﺇﻻ ﻭﻗ ﺪ ﺗﻬﻴ ﺄ ﺍﻟﺤﺠ ﺎﺝُ ﻻﺳ ﺘﻘﺒﺎﻟِﻪ ٬ ﻭﻗ ﺎﻡ ﺇﻟ ﻰ ﺍﻟﺒ ﺎﺏِ٬
ﺴﻦَ ٬ ﻭﺃﺟﻠﺴَﻪ ﻣﻌﻪ ﻋﻠﻰ ﺍﻟﺴﺮﻳﺮِ ٬ ﻭﺃﺧﺬ ﻳُﻄﻴﱢﺐ ﻟﺤﻴﺘﻪ ٬ ﻭﻳﺘﺮﻓﱠ ﻖُ ﺑ ﻪ٬ ﻭﺍﺳﺘﻘﺒﻞ ﺍﻟﺤَ َ
ﻭﻳُﻠﻴﻦُ ﻟﻪ ﻓﻲ ﺍﻟﺨﻄﺎ ﺏِ !! ﻓﻤﺎ ﻫﻮ ﺇﻻ ﺗﺴﺨﻴﺮُ ﺭﺏﱢ ﺍﻟﻌﺰﺓِ ﻭﺍﻟﺠﻼﻝِ.
ﺇﻥﱠ ﻟﻄﻒ ﺍﷲِ ﻳﺴﺮﻱ ﻓﻲ ﺍﻟﻌﺎﻟﻢِ ٬ ﻓﻲ ﻋﺎﻟﻢ ﺍﻹﻧﺴﺎﻥِ ٬ ﻓﻲ ﻋﺎﻟﻢِ ﺍﻟﺤﻴ ﻮﺍﻥِ ٬ ﻓ ﻲ
ﺍﻟﺒﺮﱢ ﻭﺍﻟﺒﺤْﺮِ ٬ ﻓﻲ ﺍﻟﻠﻴ ﻞِ ﻭﺍﻟﻨﻬ ﺎﺭِ ٬ ﻓ ﻲ ﺍﻟﻤﺘﺤ ﺮﻙِ ﻭﺍﻟ ﺴﺎﻛﻦِ ﴿ ٬ ﻭَﺇِﻥ ﻣﱢ ﻦ ﺷَ ﻲْءٍ ﺇِﻻﱠ
ﻏﻔُﻮﺭﺍً. ﴾
ﺣﻠِﻴﻤﺎًَ ﺤ ُﻬﻢِْ ﺇﻧﱠﻪُ ﻛَﺎﻥََ ﺴﺒِﻴ َ ﺴﺒﱢﺢُ ﺑِﺤَﻤْﺪَﻩَِ ﻭﻟَـﻜِﻦ ﻻﱠَ ﺗﻔْ َﻘﻬُﻮ ﻥَ ﺗَ ْ ﻳُ َ
ﺻ ﺢﱠ : ﺃﻥﱠ ﺳ ﻠﻴﻤﺎﻥ ﻋﻠﻴ ﻪ ﺍﻟ ﺴﻼﻡ ﻗ ﺪ ﺃُﻭﺗ ﻲ ﻣﻨﻄ ﻖ ﺍﻟﻄﻴ ﺮِ ٬ ﺧَ ﺮَﺝَ ﻳﺴﺘ ﺴﻘﻲ
ﺑﺎﻟﻨﺎﺱِ ٬ ﻭﻓﻲ ﻃﺮﻳﻘِﻪ ﻣﻦ ﺑﻴﺘِﻪ ﺇﻟﻰ ﺍﻟﻤﺼﻞﱠ ﺭﺃﻯ ﻧﻤﻠﺔً ﻗﺪ ﺭﻓﻌﺖْ ﺭﺟﻠﻴﻬﺎ ﺗﺪﻋﻮ ﺭﺏﱠ
ﺍﻟﻌ ﺰِﺓ ٬ ﺗ ﺪﻋﻮ ﺍﻹﻟ ﻪ ﺍﻟ ﺬﻱ ﻳﻌﻄ ﻲ ﻭﻳﻤ ﻨﺢُ ﻭﻳﻠﻄ ﻒُ ﻭﻳُﻐﻴ ﺚُ ٬ ﻓﻘ ﺎﻝ ﺳ ﻠﻴﻤﺎﻥ : ﺃﻳﱡﻬ ﺎ
ﺍﻟﻨﺎﺱُ ٬ ﻋﻮﺩُﻭﺍ ﻓﻘﺪ ﻛُﻔﻴﺘُﻢ ﺑﺪﻋﺎءِ ﻏﻴﺮِﻛﻢ.
ﻓﺄﺧﺬ ﺍﻟﻐﻴﺚُ ﻳﻨﻬﻤﺮُ ﺑﺪﻋﺎءِ ﺗﻠﻚ ﺍﻟﻨﻤﻠﺔِ ٬ ﺍﻟﻨﻤﻠﺔِ ﺍﻟﺘﻲ ﻓﻬِﻢ ﻛﻼﻣﻬﺎ ﺳ ﻠﻴﻤﺎﻥُ ﻋﻠﻴ ﻪ
ﺍﻟﺴﻼﻡُ ٬ ﻭﻫ ﻮ ﻳﺰﺟ ﻒُ ﺑﺠﻴ ﺸﻪ ﺍﻟﺠ ﺮﱠﺍﺭ ٬ ﻓ ﺘﻌﻆُ ﺃﺧﻮﺍﺗﻬ ﺎ ﻓ ﻲ ﻋ ﺎﻟﻢ ﺍﻟﻨﻤ ﻞِ ﴿ : ﻗَﺎﻟَ ﺖْ
ﺧُﻠُ ﻮﺍ ﻣَ ﺴَﺎ ِﻛ َﻨ ُﻜﻢْ ﻟَ ﺎ ﻳَﺤْﻄِﻤَ ﱠﻨﻜُﻢْ ﺳَُ ﻠﻴْﻤَﺎﻥُ ﻭَﺟُﻨُ ﻮﺩُﻩُ ﻭَﻫُ ﻢْ ﻟَ ﺎ
ﻧَ ْﻤﻠَ ﺔٌ ﻳَ ﺎ ﺃَ ﱡﻳﻬَ ﺎ ﺍﻟﻨﱠﻤْ ﻞُ ﺍﺩْ
ﺴﻢَ ﺿَ ﺎﺣِﻜﺎً ﻣﱢ ﻦَ ﻗ ْﻮِﻟﻬَ ﺎ . ﴾ ﻓ ﻲ ﻛﺜﻴ ﺮ ﻣ ﻦ ﺍﻷﺣﻴ ﺎﻥ ﻳ ﺄﺗﻲ ﻟﻄ ﻒُ ﺸﻌُﺮُﻭﻥَ { 18 } ﻓَ َﺘﺒَ ﱠ ﻳَْ
ﺍﻟﺒﺮﻱ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻌﺠﻤﺎﻭﺍﺕِ.
ﻋﺰﱠﺗ ﻲ ﻭﺟﻼﻟ ﻲ ٬ ﻟ ﻮﻻ ﻭﻗ ﺪ ﺫﻛ ﺮ ﺃﺑ ﻮ ﻳﻌﻠ ﻰ ﻓ ﻲ ﻗﺪﺳ ﻲ ﺃﻥ ﺍﷲ ﻳﻘ ﻮﻝُ )) : ﻭ ِ
ﻄﺮَ ﺍﻟﺴﻤﺎءِ. (( ﺿﻊٌ ٬ ﻭﺑﻬﺎﺋﻢُ ﺭُﱠﺗﻊٌ ٬ ﻟﻤﻨﻌﺖُ ﻋﻨﻜﻢ ﻗ ْ ﺷﻴﻮﺥٌ ﺭُ ﱠﻛﻊٌ ٬ ﻭﺃﻃﻔﺎﻝ ﺭُ ﱠ
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ﻭﺇﻥْ ﻣﻦْ ﺷﻲء ﺇﻻ ﻳﺴﺒﱢﺢُ ﺑﺤﻤﺪِ ﺭﺑﱢﻪ
ﺇﻥﱠ ﺍﻟﻬﺪﺩ ﻓﻲ ﻋﺎﻟﻢِ ﺍﻟﻄﻴﻮﺭِ ﻋﺮﻑ ﺭﱠﺑﻪُ ٬ ﻭﺃﺫﻋﻦّ ﻟﻤﻮﻻﻩُ ٬ ﻭﺃﺧﺒﺖ ﻟﺨﺎﻟﻘِﻪ.
ﺫﻫ ﺐ ﺍﻟﻬﺪﻫ ﺪُ ٬ ﻭﻛﺎﻧ ﺖ ﺗﻠ ﻚ ﺍﻟﻘ ﺼﺔُ ﺍﻟﻄﻮﻳﻠ ﺔُ ٬ ﻭﺍﻧﺘﻬ ﺖْ ﺇﻟ ﻰ ﺗﻠ ﻚ ﺍﻟﻨﺘ ﺎﺋﺞِ
ﺍﻟﺘﺎﺭﻳﺨﻴﺔِ ٬ ﻭﻛﺎﻥ ﺳﺒﺒﻬﺎ ﻫﺬﺍ ﺍﻟﻄﺎﺋﺮُ ﺍﻟﺬﻱ ﻋَﺮَﻑَ ﺭﺑﱠﻪ ٬ ﺣﺘﻰ ﻗﺎﻝ ﺑﻌ ﺾُ ﺍﻟﻌﻠﻤ ﺎءِ :
ﻻ ﲢﺰﻥ
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ﻋﺠﻴﺐٌ ! ﺍﻟﻬﺪﺩ ﺃﺫﻛﻰ ﻣﻦ ﻓﺮﻋﻮﻥ ٬ ﻓﺮﻋﻮﻥُ ﻛَﻔَﺮَ ﻓﻲ ﺍﻟﺮﺧ ﺎءِ ﻓﻤ ﺎ ﻧﻔﻌ ﻪ ﺇﻳﻤﺎﻧُ ﻪ ﻓ ﻲ
ﺸﺪﱠﺓ ٬ ﻭﺍﻟﻬﺪﻫﺪُ ﺁﻣﻦ ﺑﺮﺑﱢﻪ ﻓﻲ ﺍ ﻟﺮﺧﺎءِ ٬ ﻓﻨﻔﻌﻪ ﺇﻳﻤﺎﻧُﻪ ﻓﻲ ﺍﻟﺸّﺪﺓِ. ﺍﻟ ﱢ
ﺍﻟﻬﺪﻫﺪُ ﻗﺎﻝَ ﴿ : ﺃﻟﱠﺎ ﻳَﺴْﺠُﺪُﻭﺍِ ﻟﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﻳُﺨْ ِﺮﺝُ ﺍﻟْﺨَﺐْءَ . ﴾ ...... ﻭﻓﺮﻋ ﻮﻥُ ﻳﻘ ﻮﻝ:
ﻏﻴْ ﺮِﻱ . ﴾ ...... ﺇﻥ ﺍﻟ ﺸﻘﻲﱠ ﻣ ﻦ ﻛ ﺎﻥ ﺍﻟﻬﺪﻫ ﺪ ﺃﺫﻛ ﻰ ﻣﻨ ﻪ٬ ﻋﻠِﻤْﺖَُ ﻟﻜُ ﻢ ﻣﱢ ﻦِْ ﺇﻟَ ﻪٍَ ﴿ ﻣَﺎَ
ﻭﺍﻟﻨﻤﻠ ﺔ ﺃﻓﻬ ﻢُ ﻟﻤ ﺼﻴﺮِﻫﺎ ﻣﻨ ﻪ . ﻭﺇﻥ ﺍﻟﺒﻠﻴ ﺪ ﻣ ﻦ ﺃﻇﻠﻤ ﺖْ ﺳ ﺒُﻠﻪ ٬ ﻭﺗﻘﻄﱠﻌ ﺖْ ﺣﺒﺎﻟُ ﻪ٬
ﻭﺗﻌﻄﱠﻠ ﺖْ ﺟﻮﺍﺭﺣُ ﻪ ﻋ ﻦ ﺍﻟﻨﻔ ﻊَِ ﴿ ٬ ﻟﻬُ ﻢُْ ﻗﻠُ ﻮﺏٌ ﻻﱠَ ﻳﻔْ َﻘﻬُ ﻮﻥَِ ﺑﻬَ ﺎ ﻭََﻟﻬُ ﻢَْ ﺃﻋْ ﻴُﻦٌ ﻻﱠ
ُ ﻳ ْﺒﺼِﺮُﻭﻥَِ ﺑﻬَﺎ ﻭََﻟ ُﻬﻢْ ﺁﺫَﺍﻥٌ ﻻﱠ ﻳَﺴْ َﻤﻌُﻮﻥَِ ﺑﻬَﺎ. ﴾
ﻓﻲ ﻋ ﺎﻟﻢ ﺍﻟﻨﺤ ﻞ ﻟﻄ ﻒٌ ﺍﷲِ ﻳ ﺴﺮﻱ ٬ ﻭﺧﻴ ﺮُﻩ ﻳﺠ ﺮِﻱ ٬ ﻭﻋﻨﺎﻳﺘُ ﻪ ﺗﻼﺣ ﻖُ ﺗﻠﻜ ﻢ
ﺍﻟﺤ ﺸﺮﺓ ﺍﻟ ﻀﺌﻴﻠﺔ ﺍﻟﻤ ﺴﻜﻴﻨﺔ ٬ ﺗﻨﻄﻠ ﻖُ ﻣ ﻦ ﺧﻠﻴّﺘﻬ ﺎ ﺑﺘ ﺴﺨﻴﺮٍ ﻣ ﻦ ﺍﻟﺒ ﺎﺭﻱ ٬ ﺗﻠ ﺘﻤﺲُ
ﺭﺯﻗﻬﺎ ٬ ﻻ ﺗﻘﻊُ ﺇﻻ ﻋﻠﻰ ﺍﻟﻄﻴﺐِ ﺍﻟﻨﻘﻲﱢ ﺍﻟﻄﺎﻫﺮِ ٬ ﺗﻤ ﺺﱡ ﺍﻟﺮﺣﻴ ﻖَ ٬ ﺗﻬ ﻴﻢُ ﺑ ﺎﻟﻮﺭﻭﺩِ٬
ﺗﻌﺸﻖُ ﺍﻟ ﱠﺰﻫْﺮ ٬ ﺗﻌﻮﺩُ ﻣﺤﻤﱠﻠﺔً ﺑﺸﺮﺍﺏٍ ﻣﺨﺘﻠ ﻒٍ ﺃﻟﻮﺍﻧُ ﻪ ﻓﻴ ﻪ ﺷ ﻔﺎءٌ ﻟﻠﻨ ﺎﺱِ ٬ ﺗﻌ ﻮﺩُ ﺇﻟ ﻰ
ﺧﻠﻴﺘِﻬﺎ ﻻ ﺇﻟ ﻰ ﺧﻠﻴﺔٍ ﺃﺧ ﺮﻯ ٬ ﻻ ﺗ ﻀﻞﱡ ﻃﺮﻳﻘﻬ ﺎ ٬ ﻭﻻ ﺗﺤ ﺎﺭُ ﻓ ﻲ ﺳ ﺒﻠِﻬﺎ ﴿ ٬ ﻭََﺃﻭْﺣَ ﻰ
ﺠﺒَ ﺎﻝُِ ﺑﻴُﻮﺗ ﺎً ﻭَﻣِ ﻦَ ﺍﻟ ﺸﱠﺠَﺮِ ﻭَﻣِﻤﱠ ﺎَ ﻳﻌْﺮِﺷُ ﻮﻥَ{ 68 } َ ﺭ ﱡﺑﻚَِ ﺇﻟَﻰ ﺍﻟﻨﱠﺤْﻞَِ ﺃﻥِ ﺍﺗﱠﺨِﺬِﻱ ﻣِ ﻦَ ﺍﻟْ ِ
ﺛُ ﻢﱠ ﻛُﻠِ ﻲ ﻣِ ﻦ ﻛُ ﻞﱢ ﺍﻟﺜﱠﻤَ ﺮَﺍﺕِ ﻓَﺎﺳْ ﻠُﻜِﻲ ﺳُُ ﺒﻞَ ﺭَﺑﱢ ﻚِ ﺫُﻟُ ﻼً ﻳَﺨُْ ﺮﺝُ ﻣِ ﻦ ﺑُ ﻄُﻮ ِﻧﻬَ ﺎ ﺷَ ﺮَﺍﺏٌ
ﺷﻔَﺎء ﻟِﻠﻨﱠﺎﺱِ ﺇِﻥﱠ ﻓِﻲَ ﺫِﻟﻚَ ﻵﻳَﺔً ﻟﱢﻘَﻮْﻡٍَ ﻳ َﺘ َﻔﻜﱠﺮُﻭﻥَ. ﴾ ﺨﺘَﻠِﻒٌَ ﺃ ْﻟﻮَﺍﻧُﻪُ ﻓِﻴﻪِِ
ﻣﱡ ْ
ﺇﻥ ﺳﻌﺎﺩﺗﻚ ﻣﻦْ ﻫﺬﺍ ﺍﻟﻘ ﺼﺺ ٬ ﻭﻣ ﻦ ﻫ ﺬﺍ ﺍﻟﺤ ﺪﻳﺚِ ٬ ﻭﻣ ﻦ ﻫ ﺬﻩ ﺍﻟﻌِﺒ ﺮ : ﺃﻥ
ﺗﻌﻠ ﻢ ﺃﻥ ﻫﻨ ﺎﻙ ﻟﻄﻔ ﺎً ﺧﻔﻴ ﺎً ﷲِ ﺍﻟﻮﺍﺣ ﺪِ ﺍﻟﺤ ﺪِ ٬ ﻓﺘ ﺪﻋﻮﻩ ﻭﺣ ﺪﻩ ٬ ﻭﺗﺮﺟ ﻮﻩ ﻭﺣ ﺪﻩ٬
ﻭﺗﺴﺄﻟﻪُ ﻭﺣﺪﻩ ٬ ﻭﺃﻥﱠ ﻋﻠﻴﻚ ﻭﺍﺟﺒﺎً ﺷ ﺮﻋﻴﺎً ﻧ ﺰﻝَ ﻓ ﻲ ﺍﻟﻤﻴﺜ ﺎﻕِ ﺍﻟﺮﺑ ﺎﻧﻲﱢ ٬ ﻭﻓ ﻲ ﺍﻟ ﻨﱠ ْﻬﺞِ
ﺍﻟ ﺴﻤﺎﻭﻱﱢ ﺃﻥ ﺗ ﺴﺠﺪ ﻟ ﻪ ٬ ﻭﺃﻥ ﺗ ﺸﻜﺮﻩ ٬ ﻭﺃﻥ ﺗﺘ ﻮﻻﱠﻩ ٬ ﻭﺃﻥ ﺗﺘﺠ ﻪ ﺑﻘﻠﺒِ ﻚ ﺇﻟﻴ ﻪ . ﺇﻥ
ﺸﺮَ ﺍﻟﻜﺜﻴﺮ ﻭﻫﺬﺍ ﺍﻟﻌ ﺎﻟﻢ ﺍﻟ ﻀﺨﻢ ٬ ﻻ ﻳُﻐﻨ ﻮﻥ ﻋﻨ ﻚ ﻣ ﻦ ﺍﷲِ ﻋﻠﻴﻚ ﺃﻥْ ﺗﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒ َ
ﺷﻴﺌﺎً ٬ ﺇﻧﻬﻢ ﻣﺴﺎﻛ ﻴﻦُ ٬ ﺇﻧﻬﻢ ﻛﻠﻬﻢ ﻣﺤﺘﺎﺟﻮﻥ ﺇﻟﻰ ﺍﷲِ ٬ ﺇﻧﻬﻢ ﻳﻄﻠﺒ ﻮﻥ ﺭﺯﻗﻬ ﻢ ﺻ ﺒﺎﺡ
ﻣ ﺴﺎء ٬ ﻭﻳﻄﻠﺒ ﻮﻥ ﺳ ﻌﺎﺩﺗﻬﻢ ﻭﺻ ﺤﱠﺘﻬﻢ ﻭﻋ ﺎﻓﻴﺘﻬﻢ ﻭﺃﺷ ﻴﺎءﻫﻢ ﻭﺃﻣ ﻮﺍﻟﻬﻢ ﻭﻣﻨﺎﺻ ﺒﻬﻢ
ﻣﻦ ﺍﷲِ ﺍﻟﺬﻱ ﻳﻤﻠﻚُ ﻛﻞﱠ ﺷﻲءٍ.
﴿ ﻳَﺎَ ﺃ ﱡﻳﻬَﺎ ﺍﻟﻨﱠﺎﺱُ ﺃَﻧ ُﺘﻢُ ﺍ ْﻟﻔُﻘَﺮَﺍءِ ﺇﻟَﻰ ﺍﻟﻠﱠﻪِ ﻭَﺍﻟﻠﱠﻪُ ﻫُ ﻮَ ﺍ ْﻟ َﻐﻨِ ﻲﱡ ﺍﻟْﺤَﻤِﻴ ﺪُ ٬ ﴾ ﺇﻥ ﻋﻠﻴ ﻚ
ﺃﻥ ﺗﻌﻠ ﻢ ﻋﻠ ﻢ ﺍﻟﻴﻘ ﻴﻦِ ﺃﻧ ﻪ ﻻ ﻳﻬ ﺪﻳﻚ ﻭﻻ ﻳﻨ ﺼﺮُﻧﻚ ٬ ﻭﻻ ﻳﺤﻤﻴ ﻚ ﻭﻻ ﻳﺘ ﻮﻻﻙ ٬ ﻭﻻ
ﻳﺤﻔﻈُ ﻚ ٬ ﻭﻻ ﻳﻤﻨﺤُ ﻚ ﺇﻻ ﺍﷲُ ٬ ﺇﻥ ﻋﻠﻴ ﻚ ﺃﻥ ﺗﻮﺣﱢ ﺪ ﺍﺗﺠ ﺎﻩ ﺍﻟﻘﻠ ﺐِ ٬ ﻭﺗﻔ ﺮﺩ ﺍﻟ ﺮﺏﱢ
ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔِ ﻭﺍﻷﻟﻮﻫﻴﺔِ ﻭﺍﻟﺴﺆﺍﻝِ ﻭﺍﻻﺳﺘﻌﺎﻧﺔِ ﻭﺍﻟﺮﺟﺎءِ ٬ ﻭﺃﻥ ﺗﻌﻠﻢ ﻗْ ﺪﺭ ﺍﻟﺒ ﺸﺮِ ٬ ﻭﺃﻥ
ﺍﻟﻤﺨﻠﻮﻕ ﻳﺤﺘ ﺎﺝُ ﺇﻟﻰ ﺍﻟﺨﺎﻟﻖِ ٬ ﻭﺃﻥ ﺍﻟﻔ ﺎﻧﻲ ﻳﺤﺘ ﺎﺝُ ﺇﻟ ﻰ ﺍﻟﺒ ﺎﻗﻲ ٬ ﻭﺃﻥ ﺍﻟﻔﻘﻴ ﺮَ ﻳﺤﺘ ﺎﺝُ
ﺇﻟ ﻰ ﺍﻟﻐﻨ ﻲ ٬ ﻭﺃﻥ ﺍﻟ ﻀﻌﻴﻒ ﻳﺤﺘ ﺎﺝُ ﺇﻟ ﻰ ﺍﻟﻘ ﻮﻱﱢ . ﻭﺍﻟﻘ ﻮﺓُ ﻭﺍﻟﻐﻨ ﻰ ﻭﺍﻟﺒﻘ ﺎءُ ﻭﺍﻟﻌ ﺰﱠﺓُ
ﺣﺪَﻩُ .
ﺍﻟﻤﻄﻠﻘﺔُ ﻳﻤﻠﻜُﻬﺎ ﺍﷲُ ﻭَ ْ
ﻻ ﲢﺰﻥ
284
ﺇﺫﺍ ﻋﻠﻤﺖ ﺫﻟﻚ ٬ ﻓﺎﺳ ﻌﺪْ ﺑﻘﺮﺑ ﻪِ ﻭﺑﻌﺒﺎﺩﺗِ ﻪ ﻭﺍﻟﺘﺒﺘ ﻞِ ﺇﻟﻴ ﻪ ٬ ﺇﻟﻴ ﻪ ٬ ﺇﻥِ ﺍﺳ ﺘﻐﻔﺮﺗﻪ
ﻏَﻔَﺮَ ﻟﻚ ٬ ﻭﺇﻥ ﺗﺒﺖ ﺇﻟﻴﻪ ﺗﺎﺏ ﻋﻠﻴﻚ ٬ ﻭﺇﻥ ﺳﺄﻟﺘﻪ ﺃﻋﻄﺎﻙ ٬ ﻭﺇﻥ ﻃﻠﺒﺖ ﻣﻨﻪ ﺍﻟ ﺮﺯﻕ
ﺭﺯﻗﻚ ٬ ﻭﺇﻥ ﺍﺳﺘﻨﺼﺮﺗﻪ ﻧﺼﺮﻙ ٬ ﻭﺇﻥ ﺷﻜﺮﺗﻪ ﺯﺍﺩﻙ.
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ﺍﺭﺽ ﻋﻦ ﺍﷲ ﻋﺰﱠ ﻭﺟﻞﱠ
ﻣ ﻦ ﻟ ﻮﺍﺯﻡِ )) ﺭﺿ ﻴﺖُ ﺑ ﺎﷲِ ﺭﺑ ﺎً ٬ ﻭﺑﺎﻹﺳ ﻼﻡ ﺩﻳﻨ ﺎً ٬ ﻭﺑﻤﺤﻤ ﺪٍ r ﻧﺒﻴ ﺎً . (( ﺃﻥ
ﺗﺮﺿﻰ ﻋﻦ ﺭﺑﱢﻚ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﻰ ٬ ﻓﺘﺮﺿﻰ ﺑﺄﺣﻜﺎﻣِ ﻪ ٬ ﻭﺗﺮﺿ ﻰ ﺑﻘ ﻀﺎﺋِﻪ ﻭﻗ ﺪﺭِﻩِ
٬ ﺧﻴﺮِﻩ ﻭﺷﺮِﻩ ٬ ﺣُﻠﻮِﻩ ﻭﻣُﺮﱢﻩ.
ﺇﻥ ﺍﻻﻧﺘﻘﺎﺋﻴﺔ ﺑﺎﻹﻳﻤﺎﻥِ ﺑﺎﻟﻘ ﻀﺎءِ ﻭﺍﻟﻘ ﺪﺭِ ﻟﻴ ﺴﺖْ ﺻ ﺤﻴﺤﺔً ٬ ﻭﻫ ﻲ ﺃﻥ ﺗﺮﺿ ﻰ
ﻓَﺤَﺴْﺐُ ﻋﻨﺪ ﻣﻮﺍﻓﻘﺔِ ﺍﻟﻘﻀﺎءِ ﻟﺮﻏﺒﺎﺗِﻚ ٬ ﻭﺗﺘﺴﺨﱠﻂ ﺇﺫﺍ ﺧ ﺎﻟﻒ ﻣ ﺮﺍﺩﻙ ﻭﻣﻴْﻠ ﻚ ٬ ﻓﻬ ﺬﺍ
ﻟﻴﺲ ﻣﻦ ﺷ ﺄﻥِ ﺍﻟﻌﺒﺪِ.
ﺇﻥ ﻗﻮﻣﺎً ﺭﺿُﻮﺍ ﺑﺮﺑﱢﻬﻢ ﻓﻲ ﺍﻟﺮﺧﺎءِ ﻭﺳﺨﻄُﻮﺍ ﻓﻲ ﺍﻟﺒﻼءِ ٬ ﻭﺍﻧﻘﺎﺩُﻭﺍ ﻓﻲ ﺍﻟﻨﻌﻤ ﺔِ
ﻭﻋﺎﻧ ﺪُﻭﺍ ﻭﻗ ﺖ ﺍﻟﻨﻘﻤ ﺔِ ﴿ ٬ ﻓَِ ﺈﻥَْ ﺃﺻَ ﺎﺑَﻪُ ﺧَﻴْ ﺮٌ ﺍﻃْﻤََ ﺄﻥﱠ ﺑِ ﻪِ ﻭَِﺇﻥَْ ﺃﺻَ ﺎ َﺑﺘْﻪُِ ﻓﺘْﻨَ ﺔٌ ﺍﻧ َﻘﻠَ ﺐَ
ﺟﻬِﻪِ ﺧَﺴِﺮَ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﻭَﺍﻟْﺂﺧِﺮَﺓَ. ﴾
ﻋﻠَﻰ ﻭَ ْ
َ
ﻟﻘﺪْ ﻛﺎﻥ ﺍﻷ ﻋﺮﺍﺏُ ﻳُﺴْﻠﻤﻮﻥ ٬ ﻓﺈﺫﺍ ﻭﺟﺪُﻭﺍ ﻓ ﻲ ﺍﻹﺳ ﻼﻡِ ﺭﻏ ﺪﺍً ﺑﻨ ﺰﻭﻝِ ﻏﻴ ﺚٍ٬
ﻭﺩﺭﱢ ﻟﺒﻦٍ ٬ ﻭﻧﺒْﺖِ ﻋﺸﺐٍ ٬ ﻗﺎﻟﻮﺍ : ﻫﺬﺍ ﺩﻳﻦُ ﺧ ْﻴﺮٍ . ﻓﺎﻧﻘﺎﺩُﻭﺍ ﻭﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺩﻳﻨِﻬﻢ.
ﻓﺈﺫﺍ ﻭﺟﺪُﻭﺍ ﺍﻷﺧﺮﻯ ٬ ﺟﻔﺎﻓﺎً ﻭﻗﺤْﻄﺎً ﻭﺟﺪْﺑﺎً ﻭﺍﺿ ﺤﻤﻼﻻً ﻓ ﻲ ﺍﻷﻣ ﻮﺍﻝِ ﻭﻓﻨ ﺎءً
ﻟﻠﻤﺮﻋﻰ ٬ ﻧﻜﺼُﻮﺍ ﻋﻠﻰ ﺃﻋﻘﺎﺑﻬﻢ ﻭﺗﺮﻛُﻮﺍ ﺭ ﺳﺎﻟﺘﻬﻢ ﻭﺩﻳﻨﻬﻢ.
ﻫﺬﺍ ﺇﺫﻥ ﺇﺳ ﻼﻡُ ﺍﻟﻬ ﻮﻯ ٬ ﻭﺇﺳ ﻼﻡُ ﺍﻟﺮﻏﺒ ﺔِ ﻟﻠ ﻨﻔﺲ . ﺇﻥ ﻫﻨ ﺎﻙ ﺃﻧﺎﺳ ﺎً ﻳﺮﺿ ﻮﻥ
ﻋﻦ ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ ٬ ﻷﻧﻬﻢ ﻳﺮﻳ ﺪﻭﻥ ﻣ ﺎ ﻋﻨ ﺪ ﺍﷲِ ٬ ﻳﺮﻳ ﺪﻭﻥ ﻭﺟﻬ ﻪ ٬ ﻳﺒﺘﻐ ﻮﻥ ﻓ ﻀﻼً
ﻣﻦ ﺍﷲِ ﻭﺭﺿﻮﺍﻧﺎً ٬ ﻳﺴﻌﻮﻥ ﻟﻶﺧﺮﺓِ.
ﻭﺑﺎﻟﻤﺼﻄﻔﻰ ﺍﻟﻤﺨﺘﺎﺭِ ﻧﻮﺭًﺍ ﺭﺿ ﻴﻨﺎ ﺑ ﻚ ﺍﻟﻠﻬ ﻢﱠ ﺭﺑ ﺎً
ﻭﻫﺎﺩﻳ ﺎ
ﺴﺮﱡ ﻭﺇﻻ ﻓﻤ ﻮﺕٌ ﻻ ﻳُ ﻭﺧﺎﻟﻘ ﻲُﺎً
ﻓﺈﻣﱠ ﺎ ﺣﻴ ﺎﺓٌ ﻧﻈﱠ ﻢ ﺍﻟ ﻮﺣ
ِ ﺍﻟﻤﱠﻠﺔِ ٬ ﺛ ﻢ ﻻ ﺍﻷﻋﺎﺩﻳ ﺎ
ِ ﻭﻳﺼﻄﻔﻴﻪ ﻟﻠﺨﺪﻣﺔِ ﻭﻳﺠﺘﺒﻴﻪ ﻟﺴﺪﺍﻧﺔ ﺳ ﻴﺮﻫﺎ
ﺇﻥ ﻣﻦ ﻳﺮﺷﺤُﻪ ﺍﷲُ ﻟﻠﻌﺒﻮﺩّﻳﺔ
ﻳﺮﺿ ﻰ ﺑﻬ ﺬﺍ ﺍﻟﺘﺮﺷ ﻴﺢِ ﻭﺍﻻﺻ ﻄﻔﺎءِ ﻭﺍﻻﺟﺘﺒ ﺎءِ ٬ ﻟﻬ ﻮ ﺣﻘﻴ ﻖٌ ﺑﺎﻟ ﺴﻘﻮﻁِ ﺍﻷﺑ ﺪﻱ
ﺸﻴْﻄَﺎﻥَُ ﻓﻜَ ﺎﻥَ ﻣِ ﻦَ ﻭﺍﻟﻬ ﻼﻙ ﺍﻟ ﺴﱠﺮﻣﺪﻱﱢ ﴿ : ﺁ َﺗ ﻴْﻨَ ﺎﻩُ ﺁﻳَﺎﺗِﻨَ ﺎ ﻓَﺎﻧَ
ﺴﻠَﺦَ ﻣِ ْﻨﻬَ ﺎَ ﻓَﺄ ْﺗ َﺒﻌَ ﻪُ ﺍﻟ ﱠ
ﺧﻴْ ﺮﺍً ﻟﱠﺄﺳَْ ﻤ َﻌ ُﻬﻢَْ ﻭﻟَ ﻮْ ﺃَﺳَْ ﻤ َﻌ ُﻬﻢَْ ﻟﺘَ َﻮﻟﱠ ﻮﺍْ ﻭﱠﻫُ ﻢ
ﻋﻠِ ﻢَ ﺍﻟﻠّ ﻪُ ﻓِ ﻴ ِﻬﻢَْ ﺍﻟْﻐَ ﺎﻭِﻳﻦََ ﴿ ٬ ﴾ ﻭﻟَ ﻮَْ
ﱡﻣﻌْ ِﺮﺿُﻮﻥَ. ﴾
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285
ﺇﻥ ﺍﻟﺮّﺿﺎ ﺑﻮﺍﺑﺔُ ﺍﻟﺪﻳﺎﻧﺔِ ﺍﻟﻜﺒﺮﻯ ٬ ﻣﻨﻬﺎ ﻳَﻠﺞُ ﺍﻟﻤﻘﺮﱠﺑ ﻮﻥ ﺇﻟ ﻰ ﺭﺑﱢﻬ ﻢ ٬ ﺍﻟﻔﺮﺣ ﻮﻥ
ﺑﻬﺪﺍﻩ ٬ ﺍﻟﻤﻨﻘﺎﺩﻭﻥ ﻷﻣﺮِﻩ ٬ ﺍﻟﻤﺴﺘﺴﻠﻤﻮﻥ ﻟﺤﻜﻤﻪ.
ﺣﻨَﻴْﻦٍ ٬ ﻓﺄﻋﻄﻰ ﻛﺜﻴﺮﺍً ﻣﻦ ﺭﺅﺳﺎءِ ﺍﻟﻌﺮﺏِ ﻭﻣﺘﺄﺧﺮﻱ ﺍﻟﻌ ﺮﺏ٬ ﻗَﺴﱠﻢَ r ﻏﻨﺎﺋﻢُ
ﻭﺗﺮﻙ ﺍﻷﻧﺼﺎﺭ ٬ ﺛﻘﺔً ﺑﻤﺎ ﻓﻲ ﻗﻠﻮﺑِﻬﻢ ﻣﻦ ﺍﻟﺮﺿﻰ ﻭﺍﻹﻳﻤﺎﻥِ ﻭﺍﻟﻴﻘﻴﻦ ﻭﺍﻟﺨﻴﺮِ ﺍﻟﻌﻤ ﻴﻢِ
٬ ﻓﻜ ﺄﻧﻬﻢ ﻋﺘﺒُ ﻮﺍ ﻷﻥ ﺍﻟﻤﻘ ﺼﻮﺩ ﻟ ﻢ ﻳﻈﻬ ﺮ ﻟﻬ ﻢ ٬ ﻓﺠﻤﻌﻬ ﻢ r ﻭﻓ ﺴﱠﺮَ ﻟﻬ ﻢ ﺍﻟ ﺴﺮﱠ ﻓ ﻲ
ﺍﻟﻤ ﺴﺄﻟﺔِ ٬ ﻭﺃﺧﺒ ﺮﻫﻢ ﺃﻧ ﻪ ﻣﻌﻬ ﻢ ٬ ﻭﺃﻧ ﻪ ﻳﺤ ﺒﱡﻬﻢ ٬ ﻭﺃﻧ ﻪ ﻣ ﺎ ﺃﻋﻄ ﻰ ﺃﻭﻟﺌ ﻚ ﺇﻻ ﺗﺄﻟﻴﻔ ﺎً
ﻟﻘﻠﻮﺑﻬﻢ ٬ ﻟﻨﻘْﺺِ ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻴﻘﻴﻦ ٬ ﻭﺃﻣﺎ ﺍﻷﻧﺼﺎﺭُ ﻓﻘﺎﻝ ﻟﻬ ﻢ )) : ﺃﻣ ﺎ ﺗﺮﺿ ﻮﻥ
ﺃﻥ ﻳﻨﻄﻠ ﻖ ﺍﻟﻨ ﺎﺱ ﺑﺎﻟ ﺸﺎء ﻭﺍﻟﺒﻌﻴ ﺮ ٬ ﻭﺗﻨﻄﻠﻘ ﻮﻥ ﺑﺮﺳ ﻮﻝِ ﺍﷲِ r ﺇﻟ ﻰ ﺭﺣ ﺎﻟِ ﻜﻢ ؟!
ﺍﻷﻧ ﺼﺎﺭ ﺷ ﻌﺎﺭٌ ٬ ﻭﺍﻟﻨ ﺎﺱُ ﺩِﺛ ﺎﺭ ٬ ﺭﺣ ﻢ ﺍﷲُ ﺍﻷﻧ ﺼﺎﺭ ٬ ﻭﺃﺑﻨ ﺎء ﺍﻷﻧ ﺼﺎﺭِ ٬ ﻭﺃﺑﻨ ﺎء
ﺃﺑﻨ ﺎءِ ﺍﻷﻧ ﺼﺎﺭِ ٬ ﻟ ﻮ ﺳ ﻠﻚ ﺍﻟﻨ ﺎﺱُ ﺷِ ﻌْﺒﺎً ﻭﻭﺍﺩﻳ ﺎً ٬ ﻭﺳ ﻠﻚ ﺍﻷﻧ ﺼﺎﺭُ ﺷ ﻌﺒﺎً ﻭﻭﺍﺩﻳ ﺎً
ﺷﻌْﺐَ ﺍﻷﻧﺼﺎﺭِ . (( ﻓﻐﻤ ﺮﺗْﻬﻢ ﺍﻟﻔﺮﺣ ﺔُ . ﻭﻣﻸﺗْﻬ ﻢ ﺍﻟﻤ ﺴﺮﱠﺓُ ﻟﺴﻠﻜﺖُ ﻭﺍﺩﻱ ﺍﻷﻧﺼﺎﺭِ ﻭ ِ
٬ ﻭﻧﺰﻟﺖْ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔُ ٬ ﻭﻓﺎﺯﻭﺍ ﺑﺮﺿﺎ ﺍﷲِ ﻭﺭﺿﺎ ﺭﺳﻮِﻟﻪِ. r
ﺇﻥ ﺍﻟ ﺬﻳﻦ ﻳﺘﻄﻠﻌ ﻮﻥ ﺇﻟ ﻰ ﺭِﺿْ ﻮﺍﻥِ ﺍﷲِ ﻭﻳﺘ ﺸﻮﱠﻗﻮﻥ ﺇﻟ ﻰ ﺟﻨﱠ ﺔٍ ﻋﺮﺿُ ﻬﺎ
ﺍﻟﺴﻤﺎﻭﺍﺕُ ﻭﺍﻷﺭﺽُ ٬ ﻻ ﻳﻘﺒﻠ ﻮﻥ ﺍﻟ ﺪﻧﻴﺎ ﺑﺤ ﺬﺍﻓﻴﺮِﻫﺎ ﺑ ﺪﻻً ﻣ ﻦ ﻫ ﺬﺍ ﺍﻟﺮﺿ ﻮﺍﻥِ ٬ ﻭﻻ
ﻋﻮﺿﺎً ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻮﺍﻝِ ﺍﻟﻌﻈﻴﻢِ.
ﺃﺳ ﻠﻢ ﺃﻋﺮﺍﺑ ﻲﱞ ﺑ ﻴﻦ ﻳ ﺪﻱ ﺭﺳ ﻮﻝ ﺍﷲِ r ﻓﺄﻋﻄ ﺎﻩ r ﺑﻌ ﺾ ﺍﻟﻤ ﺎﻝِ ٬ ﻓﻘ ﺎﻝ : ﻳ ﺎ
ﺭﺳﻮﻝ ﺍﷲِ ٬ ﻣﺎ ﻋﻠﻰ ﻫﺬﺍ ﺑﺎﻳﻌﺘُﻚ . ﻓﻘﺎﻝ ﺭﺳ ﻮﻝُ ﺍﷲِ )) : r ﻋﻠ ﻰ ﻣ ﺎﺫﺍ ﺑ ﺎﻳﻌﺘﻨﻲ ؟((
ﻗﺎﻝ : ﺑﺎﻳﻌﺘُﻚ ﻋﻠﻰ ﺃﻥ ﻳﺄﺗﻴﻨﻲ ﺳﻬﻢٌ ﻃﺎﺋﺶ ﻓﻴﻘﻊ ﻫﻨﺎ ) ﻭﺃﺷﺎﺭ ﺇﻟﻰ ﺣﻠْﻘِﻪ ( ﻭﻳﺨﺮﺝ ﻣ ﻦ
ﻫﻨ ﺎ ) ﻭﺃﺷ ﺎﺭ ﺇﻟ ﻰ ﻗﻔ ﺎﻩ .( ﻗ ﺎﻝ ﻟ ﻪ )) : ﺇﻥ ﺗ ﺼْﺪُﻕِ ﺍﷲُ ﻳ ﺼﺪ ُﻗﻚَ . (( ﻭﺣ ﻀﺮ ﺍﻟﻤﻌﺮﻛ ﺔ٬
ﻭﺟﺎءﻩ ﺳﻬﻢٌ ﻃﺎﺋﺶ ﻭﻧﻔﺬ ﻣﻦ ﻧﺤﺮِﻩ ٬ﻭﻟﻘﻲ ﺭﺑﱠﻪ ﺭﺍﺿﻴﺎً ﻣﺮﺿﻴّﺎ.
ﺗﻠ ﻚ ﺍﻟﻜﻨ ﻮﺯُ ﻣ ﻦ ﺍﻟﺠ ﻮﺍﻫﺮِ ﻣ ﺎ ﺍﻟﻤ ﺎﻝُ ﻭﺍﻷﻳﱠ ﺎﻡُ ﻣ ﺎ ﺍﻟ ﺪﱡﻧﻴﺎ
ﺐْ ﻭﺍﻟ ﱠﺬﻫَ
ِ ﻦ ﺃﻏﻠ ﻰ ﻣ ﺎ ﻫ ﺬﻩ ﺍﻷﻛ ﺪﺍﺱُ ﻣ ﻭﻣ ﻒُ ﺎ
ﻣ ﺎ ﺍﻟﻤﺠ ﺪُ ﻭﺍﻟﻘ ﺼﺮُ ﺍﻟﻤﻨﻴ
ﺐْ ﺍﻟﻨ ﺸ
ﺃﻛ ﺮﻡ ﻣ ﻦ ﺗﻔﻨ ﻰ ﻭﻳﺒﻘ ﻰ ﺍﷲُ ﻰ
ﺴﺔٍ ﺎ ﺍﻟﻤﻨ
ﻲء ﻛُ ﻞﱡ ﻧﻔﻴ ﻭﻣ
ﻻ ﺷ
َ ﺐْ
ﻗﻠﻴﻠﻲ ﺍﻟﺪﻳﻦ ٬ ﺿ ﺤﻠﻰ ﺍﻷﻣﺎﻧ ﺔ٬ ً ٬ ﻓﺄﻋﻄﻰ ﺃﻧﺎﺳﻫﺎً.
َ ﻭ ﻣﺮﻏﻮﺑ ﺔٍ
ﻭﻭﺯﱠﻉ r ﺫﺍﺕ ﻳﻮﻡ ﺃﻣﻮﺍﻻ
ﻣﻘﻔ ﺮﻳﻦ ﻓ ﻲ ﻋ ﺎﻟﻢ ﺍﻟ ُﻤﺜُ ﻞ ٬ ﻭﺗ ﺮﻙ ﺃﻧﺎﺳ ﺎًُ ﺛﻠﱠﻤ ﺖْ ﺳ ﻴﻮﻓُﻬﻢ ﻓ ﻲ ﺳ ﺒﻴﻞِ ﺍﷲِ ٬ ﻭﺃُﻧﻔﻘ ﺖْ
ﺃﻣﻮﺍُﻟﻬﻢ ٬ﻭﺟُﺮﺣﺖْ ﺃﺟﺴﺎﻣُﻬﻢ ﻓﻲ ﺍﻟﺠﻬﺎﺩِ ﻭﺍﻟ ﺬﺏﱢ ﻋ ﻦ ﺍﻟﻤﻠﱠ ﺔِ ٬ ﺛ ﻢ ﻗ ﺎﻡ r ﺧﻄﻴﺒ ﺎً ﻓ ﻲ
ﺴﺠﺪِ ﻭﺃﺧﺒ ﺮﻫﻢ ﺑ ﺎﻷﻣﺮِ ٬ ﻭﻗ ﺎﻝ ﻟﻬ ﻢ )) : ﺇﻧ ﻲ ﺃﻋﻄ ﻲ ﺃﻧﺎﺳ ﺎً ﻟﻤِ ﺎ ﺟﻌ ﻞ ﺍﷲُ ﻓ ﻲ ﺍﻟﻤ
ﻗﻠﻮﺑِﻬﻢ ﻣﻦ ﺍﻟﺠﺰﻉِ ﻭﺍﻟﻄﻤﻊِ ٬ ﻭﺃﺩَﻉُ ﺃﻧﺎﺳﺎً ﻟﻤﺎ ﺟﻌﻞ ﺍﷲُ ﻓﻲ ﻗﻠﻮﺑِﻬﻢ ﻣ ﻦ ﺍﻹﻳﻤ ﺎﻥِ –
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ﺃﻭ ﺍﻟﺨﻴْﺮِ – ﻣﻨﻬﻢ : ﻋﻤﺮﻭ ﺑﻦُ ﺗﻐﻠﺐ . (( ﻓﻘﺎﻝَ ﻋﻤﺮﻭُ ﺑﻦُ ﺗﻐﻠﺐ : ﻛﻠﻤﺔً ﻣﺎ ﺃﺭﻳ ﺪُ ﺃﻥﱠ
ﻟﻲ ﺑﻬﺎ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ.
ﺇﻧﻪ ﺍﻟﺮﺿﺎ ﻋﻦ ﺍﷲِ ﻋﺰﱠ ﻭﺟﻞﱠ ﺍﻟﺮﺿ ﺎ ﻋ ﻦ ﺣﻜْ ﻢِ ﺭﺳ ﻮِﻟﻪِ ٬ r ﻃﻠ ﺐَ ﻣ ﺎ ﻋﻨ ﺪَ
ﺍﷲِ ٬ ﺇﻥﱠ ﺍﻟﺪﻧﻴﺎ ﻻ ﺗﺴﺎﻭﻱ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑﻲ ﺍﻟﻮﺍﺣﺪ ﻛﻠﻤﺔ ﺭﺍﺿﻴﺔ ﺑﺎﺳﻤﺔ ﻣﻨﻪ. r
ﻟﻘ ﺪ ﻛﺎﻧ ﺖ ﻭُﻋ ﻮﺩُ ﺍﻟﺮﺳ ﻮﻝ r ﻷﺻ ﺤﺎﺑِﻪ ﺛﻮﺍﺑ ﺎً ﻣ ﻦ ﻋﻨ ﺪِ ﺍﷲِ ٬ ﻭﺟﻨ ﺔً ﻋﻨ ﺪﻩ
ً ﻣﻨﻬﻢ ﺑﻘﺼﺮِ ﺃﻭ ﻭﻻﻳ ﺔِ ﺇﻗﻠ ﻴﻢٍ ﺃﻭ ﺣﺪﻳﻘ ﺔٍ . ﻛ ﺎﻥ ﻳﻘ ﻮﻝ ﻭﺭﺿﻮﺍﻧﺎً ﻣﻨﻪ ٬ ﻟﻢ ﻳَ ِﻌﺪْ r ﺃﺣﺪﺍ
ﻟﻬﻢ : ﻣﻦ ﻳﻔﻌﻞُ ﻛﺬﺍ ﻭﻟﻪ ﺍﻟﺠﻨﺔُ ؟ ﻭﻵﺧﺮ : ﻭﻫﻮ ﺭﻓﻴﻘﻲ ﻓﻲ ﺍﻟﺠﻨﺔِ ؟ ﻷﻥ ﺍﻟﺒ ﺬﻝُ ﺍﻟ ﺬﻱ
ﺑﺬﻟﻮﻩ ﻭﺍﻟﻤﺎﻝُ ﺍﻟﺬﻱ ﺃﻧﻔﻘﻮﻩ ﻭﺍﻟﺠﻬﺪُ ﺍﻟﺬﻱ ﻗﺪﻣﻮﻩ ٬ ﻻ ﺟﺰﺍء ﻟﻪ ﺇﻻ ﻓﻲ ﺍﻟﺪﺍﺭِ ﺍﻵﺧ ﺮﺓِ٬
ﻷﻥ ﺍﻟ ﺪﻧﻴﺎ ﺑﻤ ﺎ ﻓﻴﻬ ﺎ ﻻ ﺗﻜ ﺎﻓﺊُ ﺍﻟﻤﺠﻬ ﻮﺩ ﺍﻟ ﻀﺨﻢ ؛ ﻷﻧﻬ ﺎ ﺛﻤ ﻦٌ ﺑﺨ ﻴﺲٌ ٬ ﻭﻋﻄ ﺎءٌ
ﺭﺧﻴﺺٌ ﻭﺑﺬْﻝٌ ﺯﻫﻴﺪٌ.
ﻭﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱﱢ : ﻳﺴﺘﺄﺫﻥُ ﻋﻤﺮُ ﺭﺿﻲ ﺍﷲُ ﻋﻨ ﻪ ﺭﺳ ﻮﻝ ﺍﷲِ r ﻓ ﻲ ﺍﻟﻌﻤ ﺮﺓِ
٬ ﻗﺎﻝ )) : ﻻ ﺗﻨﺴﻨﺎ ﻣﻦ ﺩﻋﺎﺋِﻚ ﻳﺎ ﺃﺧﻲ. ((
ﻭﻗﺎﺋﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﻫﻮ ﺭﺳﻮﻝُ ﺍﻟﻬﺪﻯ ٬ r ﺍﻹﻣﺎﻡُ ﺍﻟﻤﻌﺼﻮﻡُ ٬ ﺍﻟﺬﻱ ﻻ ﻳﻨﻄ ﻖُ
ﻋﻦ ﺍﻟﻬﻮﻯ ٬ ﻭﻟﻜﻨﻬﺎ ﻛﻠﻤﺔٌ ﻋﻈﻴﻤﺔٌ ﻭﺛ ﻤﻴﻨﺔٌ ﻭﻧﻔﻴﺴﺔٌ ٬ ﻗﺎﻝ ﻋﻤﺮُ ﻓﻴﻤ ﺎ ﺑﻌ ﺪُ : ﻛﻠﻤ ﺔ ﻣ ﺎ
ﺃﺭﻳﺪ ﺃﻥﱠ ﻟﻲ ﺑﻬﺎ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ.
ﻭﻟﻚ ﺃﻥْ ﺗﺸﻌﺮ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲِ ٬ r ﻗﺎﻝ ﻟﻚ ﺃﻧﺖ ﺑﻌﻴﻨﻚِ : ﻻ ﺗْ ﻨ ﺴﻨﺎ ﻣ ﻦ ﺩﻋﺎﺋ ﻚ
ﻳﺎ ﺃﺧﻲ.
ﻛﺎﻥ ﺭﺿﺎ ﺭﺳﻮﻝ ﺍﷲ r ﻋ ﻦ ﺭﺑﱢ ﻪ ﻓ ﻮﻕ ﻣ ﺎ ﻳ ﺼﻔُﻪ ﺍﻟﻮﺍﺻ ﻔﻮﻥ ٬ ﻓﻬ ﻮ ﺭﺍﺽٍ
ﻓ ﻲ ﺍﻟﻐﻨ ﻰ ﻭﺍﻟﻔﻘ ﺮِ ٬ ﺭﺍﺽٍ ﻓ ﻲ ﺍﻟ ﺴﻠْﻢِ ﻭﺍﻟﺤ ﺮﺏِ ٬ ﺭﺍﺽٍ ﻭﻗ ﺖ ﺍﻟﻘ ﻮﺓٍ ﻭﺍﻟ ﻀﻌﻒِ٬
ﺭﺍﺽٍ ﻭﻗﺖ ﺍﻟﺼﺤﺔِ ﻭﺍﻟﺴﻘﻢِ ٬ ﺭﺍﺽٍ ﻓﻲ ﺍﻟﺸﺪﺓِ ﻭﺍﻟﺮﺧﺎءِ.
ﻋﺎﺵ r ﻣﺮﺍﺭﺓ ﺍﻟﻴُﺘْﻢِ ٬ ﻭﺃﺳﻰ ﺍﻟﻴﺘﻢِ ٬ ﻭﻟﻮﻋﺔ ﺍﻟﻴ ﺘﻢِ ﻓﻜ ﺎﻥ ﺭﺍﺿ ﻴﺎً ٬ ﻭﺍﻓﺘﻘ ﺮr
ﺣﺘﻰ ﻣﺎ ﻳﺠﺪ ﺩَﻗَﻞَ ﺍﻟﺘﻤﺮِ – ﺃﻱ ﺭﺩﻳﺌﻪ ٬ ﻭﻛﺎﻥ ﻳ ﺮﺑﻂُ ﺍﻟﺤﺠ ﺮ ﻋﻠ ﻰ ﺑﻄﻨِ ﻪ ﻣ ﻦ ﺷ ﺪﱠﺓِ
ﺍﻟﺠﻮﻉِ ٬ ﻭﻳﻘﺘﺮﺽُ ﺷﻌﻴﺮﺍً ﻣﻦ ﻳﻬﻮﺩﻱ ﻭﻳﺮﻫﻦُ ﺩﺭﻋﻪ ﻋﻨﺪﻩ ٬ ﻭﻳﻨ ﺎﻡُ ﻋﻠ ﻰ ﺍﻟﺤ ﺼﻴﺮ
ﻓﻴﺆﺛﺮُ ﻓﻲ ﺟﻨﺒِﻪ ٬ ﻭﺗﻤﺮﱡ ﺛﻼﺛﺔُ ﺃﻳﺎﻡ ﻻ ﻳﺠﺪُ ﺷﻴﺌﺎً ﻳﺄﻛﻠُﻪ ٬ ﻭﻣﻊ ﺫﻟ ﻚ ﻛ ﺎﻥ ﺭﺍﺿ ﻴﺎً ﻋ ﻦ
ﺟﻨﱠ ﺎﺕٍ ﺗَﺠْ ﺮِﻱ ﻣِ ﻦ ﺍﷲِ ﺭﺏﱢ ﺍﻟﻌﺎﻟﻤﻴﻦ َ ﴿ ﺗﺒَﺎﺭَﻙَ ﺍﻟﱠﺬِﻱ ﺇِﻥ ﺷَﺎءَ
ﺟ َﻌﻞَ ﻟَﻚَ ﺧَﻴْﺮﺍً ﻣﱢﻦَ ﺫِﻟﻚََ
ﺠﻌَﻞ ﱠﻟﻚَُ ﻗﺼُﻮﺭﺍً. ﴾ ﺗَﺤْ ِﺘﻬَﺎ ﺍ ْﻟَﺄ ْﻧﻬَ ﺎﺭَُ ﻭﻳَ ْ
ﻭﺭﺿﻲ ﻋﻦ ﺭﺑﱢﻪ ﻭﻗ ﺖ ﺍﻟﻤﺠﺎﺑﻬ ﺔِ ﺍﻷﻭﻟ ﻰ ٬ ﻳ ﻮﻡ ﻭﻗَ ﻒَ ﻫ ﻮ ﻓ ﻲ ﺣ ﺰﺏِ ﺍﷲِ٬
ﻭﻭﻗﻔﺖِ ﺍﻟﺪﻧﻴﺎ – ﻛﻞﱡ ﺍﻟﺪﻧﻴﺎ – ﺗﺤﺎﺭﺑُﻪ ﺑﺨﻴﻠِﻬﺎ ﻭﺭﺟِﻠﻬﺎ ٬ ﺑﻐﻨﺎﻫ ﺎ ﺑﺰﺧﺮﻓِﻬ ﺎ ٬ ﺑﺰﻫﻮِﻫ ﺎ
ﺑﺨﻴﻼﺋﻬﺎ ٬ ﻓﻜﺎﻥ ﺭﺍﺿﻴﺎً ﻋﻦ ﺍﷲِ . ﺭﺿﻲ ﻋﻦِ ﺍﷲِ ﻓ ﻲ ﺍﻟﻔﺘ ﺮﺓِ ﺍﻟﺤﺮﺟ ﺔِ ٬ ﻳ ﻮﻡ ﻣ ﺎﺕ
ﻋﻤﱡ ﻪ ﻭﻣﺎﺗ ﺖ ﺯﻭﺟﺘٌ ﻪ ﺧﺪﻳﺠ ﺔُ ٬ ﻭﺃُﻭﺫﻱ ﺃﺷ ﺪﱠ ﺍﻷﺫﻯ ٬ ﻭﻛُ ﺬﺏ ﺃﺷ ﺪﱠ ﺍﻟﺘﻜ ﺬﻳﺐِ٬
ﻻ ﲢﺰﻥ
287
ﻭﺧُﺪﺷ ﺖُ ﻛﺮﺍﻣﺘُ ﻪ ٬ ﻭﺭُﻣ ﻲ ﻓ ﻲ ﺻِ ﺪْ ِﻗﻪِ ٬ ﻓﻘﻴ ﻞ ﻟ ﻪ : ﻛ ﺬﱠﺍﺏٌ ٬ ﻭﺳ ﺎﺣﺮٌ ٬ ﻭﻛ ﺎﻫﻦٌ٬
ﻭﻣﺠﻨﻮﻥٌ ٬ ﻭﺷﺎﻋﺮٌ.
ﻃﺮِﺩ ﻣﻦ ﺑﻠﺪِﻩ ٬ ﻭﻣﺴﻘﻂِ ﺭﺃﺳﻪِ ٬ ﻓﻴﻬﺎ ﻣﺮﺍﺗ ﻊُ ﺻ ﺒﺎﻩ ٬ ﻭﻣﻼﻋ ﺐُ ﻭﺭﺿﻲ ﻳﻮﻡُ
ِﻪ ٬ ﻭﺃﻓﺎﻧﻴﻦُ ﺷﺒﺎﺑِﻪ ٬ ﻓﻴﻠﺘﻔﺖُ ﺇﻟﻰ ﻣﻜﺔ ﻭﺗﺴﻴﻞُ ﺩﻣﻮﻋُﻪ ٬ ﻭﻳﻘﻮﻝ )) : ﺇﻧﻚِ ﺃﺣ ﺐﱡ ﻃﻔﻮﻟﺘ
ﺑﻼﺩِ ﺍﷲِ ﺇﻟﻲﱠ ٬ ﻭﻟﻮﻻ ﺃﻥﱠ ﺃﻫﻠﻚ ﺃﺧﺮﺟﻮﻧﻲ ﻣﻨﻚ ﻣﺎ ﺧﺮﺟﺖُ. ((
ﻭﺭﺿﻲ ﻋﻦ ﺍﷲِ ﻭﻫﻮ ﻳﺬﻫﺐُ ﺇﻟﻰ ﺍﻟﻄﺎﺋﻒِ ﻟﻴﻌ ﺮِﺽ ﺩﻋﻮﺗ ﻪ ٬ ﻓﻴُﻮﺍﺟ ﻪ ﺑ ﺄﻗﺒﺢِ
ﺭﺩﱟ ٬ ﻭﺑﺄﺳﻮﺃِ ﺍﺳﺘﻘﺒﺎﻝٍ ٬ ﻭﻳُﺮﻣﻰ ﺑﺎﻟﺤﺠﺎﺭﺓِ ﺣﺘﻰ ﺗﺴﻴﻞ ﻗﺪﻣﺎﻩ ٬ ﻓﻴﺮﺿ ﻰ ﻋ ﻦ ﻣ ﻮﻻﻩ
.
ﻭﻳﺮﺿﻰ ﻋﻦ ﺍﷲِ ﻭﻫﻮ ﻳﺨﺮﺝ ﻣﻦ ﻣﻜﺔ ﻣﺮﻏﻤﺎً ٬ ﻓﻴﺴﻴﺮ ﺇﻟﻰ ﺍﻟﻤﺪﻳﻨﺔ ﻭﻳُﻄ ﺎﺭﺩُ
ﺑﺎﻟﺨﻴﻞِ ٬ ﻭﺗُﻮﺿﻊُ ﺍﻟﻌﺮﺍﻗﻴﻞُ ﻓﻲ ﻃﺮﻳﻘِﻪ ﺃﻳﻨﻤﺎ ﺫﻫﺐ.
ﻳﺮﺿﻰ ﻋﻦ ﺭﺑﻪ ﻓﻲ ﻛﻞﱢ ﻣﻮﻃﻦٍ ٬ ﻭﻓﻲ ﻛﻞ ﻣﻜﺎﻥٍ ٬ ﻭﻓﻲ ﻛﻞ ﺯﻣﻦٍ.
ﻳﺤﻀﺮ ﺃُﺣُﺪﺍً r ﻓﻴُﺸﺞّ ﺭﺃﺳُﻪ ٬ ﻭﺗُﻜﺴﺮُ ﺛﻨﻴﺘُﻪ ٬ ﻭﻳُﻘﺘﻞُ ﻋﻤﱡ ﻪ ٬ ﻭﻳُ ﺬﺑﺢُ ﺃﺻ ﺤﺎﺑﻪُ
٬ ﻭﻳُﻐﻠﺐُ ﺟﻴﺸُﻪ ٬ ﻓﻴﻘﻮﻝ )) : ﺻُﻔﱡﻮﺍ ﻭﺭﺍﺋﻲ ﻷُﺛﻨﻲ ﻋﻠﻰ ﺭﺑﻲ. ((
ﺣﻠْ ﻒٌ ﻛ ﺎﻓﺮٌ ﺿ ﺪﱠﻩ ﻣ ﻦ ﺍﻟﻤﻨ ﺎﻓﻘﻴﻦ ﻭﺍﻟﻴﻬ ﻮﺩ ﻳﺮﺿ ﻰ ﻋ ﻦ ﺭﺑﱢ ﻪ ﻭﻗ ﺪ ﻇﻬ ﺮِ
ﻭﺍﻟﻤﺸﺮﻛﻴﻦ ٬ ﻓﻴﻘﻒ ﺻﺎﻣﺪﺍً ﻣﺘﻮﻛﱢﻼً ﻋﻠﻰ ﺍﷲِ ٬ ﻣﻔﻮﱢﺿﺎً ﺍﻷﻣﺮ ﺇﻟﻴﻪ.
ﺴ ْﻮﻑَُ ﻳﻌْﻄِ ﻴﻚََ ﺭ ﱡﺑﻚََ ﻓﺘَ ْﺮﺿَﻰ. ﴾
ﻭﺟﺰﺍءُ ﻫﺬﺍ ﺍﻟﺮﺿﺎ ﻣﻨﻪَ ﴿ : r ﻭﻟَ َ
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ﻫِﺘﺎﻑٌ ﻓﻲ ﻭﺍﺩﻱ ﻧﺨﻠﺔ
ﺃُﺧﺮﺝ ﻣﺤﻤﺪٌ ﺍﻟﻤﻌﺼﻮﻡُ r ﻣﻦ ﻣﻜﺔ ﺣﻴﺚ ﺃﻫﻠُﻪ ﻭﺃﺑﻨﺎﺅﻩ ﻭﺩﺍﺭُﻩ ﻭﻭﻃﻨُﻪ ٬ ﻃُ ﺮ ُﺩ
ﻃ ﺮﺩﺍً ﻭﺷً ﺮﱢﺩ ﺗ ﺸﺮﻳﺪﺍً ٬ ﻭﺍﻟﺘﺠ ﺄ ﺇﻟ ﻰ ﺍﻟﻄ ﺎﺋﻒِ ﻓﻘُﻮﺑ ﻞ ﺑﺎﻟﺘﻜ ﺬﻳﺐِ ﻭﺟُﻮﺑِ ﻪ ﺑ ﺎﻟﺠﺤﻮﺩِ٬
ﻭﺗﻬﺎﻭﺕْ ﻋﻠﻴﻪ ﺍﻟﺤﺠ ﺎﺭﺓُ ﻭﺍﻷﺫﻯ ﻭﺍﻟﺲﱡ ﻭﺍﻟﺸﺘﻢُ.
ﻓﻌﻴﻨ ﺎﻩ ﺑ ﺪﻣﻮﻉ ﺍﻷﺳ ﻰ ﺗﻜِﻔ ﺎﻥِ ﻭﻗ ﺪﻣﺎﻩ ﺑ ﺪﻣﺎءِ ﺍﻟﻄﻬ ﺮِ ﺗﻨﺰﻓ ﺎﻥِ ٬ ﻭﻗﻠﺒُ ﻪ ﺑﻤ ﺮﺍﺭﺓِ
ﺍﻟﻤ ﺼﻴﺒﺔَ ﻳﻠْﻌَ ﺞُ ٬ ﻓ ﺈﻟﻰ ﻣ ﻦ ﻳﻠﺘﺠ ﺊ ؟ ﻭﻣ ﻦ ﻳ ﺴﺄﻝُ ؟ ﻭﺇﻟ ﻰ ﻣ ﻦ ﻳ ﺸﻜﻮ ؟ ﻭﺇﻟ ﻰ ﻣ ﻦ
ﻳﻘﺼﺪُ ؟ ﺇﻟﻰ ﺍﷲِ ﺇﻟﻰ ﺍﻟﻘﻮﻱﱢ ﺇﻟﻰ ﺍﻟﻘﻬﺎﺭِ ٬ ﺇﻟﻰ ﺍﻟﻌﺰﻳﺰِ ٬ ﺇﻟﻰ ﺍﻟﻨﺎﺻﺮِ.
ﺍﺳ ﺘﻘﺒﻞ ﻣﺤﻤ ﺪٌ r ﺍﻟﻘﺒﻠ ﺔ ٬ ﻭﻗ ﺼﺪ ﺭﺏﱠ ٬ ﻭﺷ ﻜﺮ ﻣ ﻮﻻﻩ ٬ ﻭﺗ ﺪﻓﱠﻖ ﻟ ﺴﺎﻧﻪُ
ﺑﻌﺒ ﺎﺭﺍﺕِ ﺍﻟ ﺸﻜﻮﻯ ﻭﺻ ﺎﺩﻕِ ﺍﻟﻨﺠ ﻮﻯ ﻭﺃﺣ ﺮﱢ ﺍﻟﻄﻠ ﺐِ ٬ ﻭﺩﻋ ﺎ ﻭﺃﻟ ﺢﱠ ﻭﺑﻜ ﻰ ٬ ﻭﺷ ﻜﺎ
ﻭﺗﻈﻠﱠﻢ ﻭﺗﺄﻟﱠﻢ.
ﻭﺍﻟﻤﺂﺳ ﻲ ﻋﻠ ﻰ ﺍﻟﺨ ﺪﻭﺩِ ﺍﻟﻤ ﺂﻗﻲ ﻣ ﻦ ﺍﻟﺨﻄ ﻮﺏِ
ﻮﺍ ﺎءُءُ
ِﻤ
ﻧَﻇﺤََﺘﺘْ ﻪُ ﺍﻟﺮﻋ ﻮﺩُ ﻭﺍﻷﻧ ُ ﻭﺟﻬ ﺎ ﺎًءُ
ﺑﻜ
ﻭﺷ ﻔﺎﻩُ ﺍﻷﻳ ﺎﻡِ ﺗﻠ ﺜﻢ
ﻻ ﲢﺰﻥ
288
ﺍﺳﻤﻊ ﺳﺆﺍﻝ ﺍﻟﻨﺒﻲ r ﻣﻮﻻﻩُ ﻭﺇﻟﻬﻪ ﻟﻴﻠﺔ ﻧﺨﻠﺔ ٬ ﺇﺫْ ﻳﻘﻮﻝ )) : ﺍﻟﻠﻬﻢ ﺇﻧ ﻲ ﺃﺷ ﻜﻮ
ﺇﻟﻴ ﻚ ﺿ ﻌْﻒ ﻗ ﻮﺗﻲ ﻭ ِﻗﻠﱠ ﺔ ﺣﻴﻠﺘِ ﻲ ﻭﻫ ﻮﺍﻧﻲ ﻋﻠ ﻰ ﺍﻟﻨ ﺎﺱِ ٬ ﺃﻧ ﺖ ﺃﺭﺣ ﻢُ ﺍﻟ ﺮﺍﺣﻤﻴﻦ٬
ﻭﺭﺏﱡ ﺍﻟﻤﺴﺘ ﻀﻌﻔﻴﻦ ٬ ﻭﺃﻧ ﺖ ﺭﺑ ﻲ ٬ ﺇﻟ ﻰ ﻣ ﻦ ﺗ ِﻜﻠُﻨ ﻲ ؟ ﺇﻟ ﻰ ﻗﺮﻳ ﺐٍ ﻳﺘﺠﻬﱠﻤُﻨ ﻲ ٬ ﺃﻭ
ﻏﻀَﺐٌ ﻓﻼ ﺃﺑﺎﻟﻲ ٬ ﻏﻴﺮ ﺃﻥ ﻋﺎﻓﻴﺘ ﻚ ﻫ ﻲ ﺇﻟﻰ ﻋﺪﻭﱟ ﻣﱠﻠ ْﻜﺘَﻪ ﺃﻣﺮﻱ ٬ ﺇﻥ ﻟﻢ ﻳﻜﻦ ﻋ ﻠﻲﱠَ
ﺃﻭﺳﻊ ﻟُ ﻲ ٬ ﺃﻋ ﻮﺫُ ﺑﻨ ﻮﺭ ﻭﺟﻬِ ﻚ ﺍﻟ ﺬﻱ ﺃﺷ ﺮﻗﺖْ ﻟ ﻪ ﺍﻟﻈﻠﻤ ﺎﺕُ ٬ ﻭﺻَ ﻠُﺢَ ﻋﻠﻴ ﻪ ﺃﻣ ﺮُ
ﻀﺒُﻚ ٬ ﺃﻭ ﻳﺤ ﻞﱠ ﺑ ﻲ ﺳ ﺨﻄُﻚ ٬ ﻟ ﻚ ﺍﻟﻌُﺘْﺒ ﻰ ﺣﺘ ﻰ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ ٬ ﺃﻥ ﻳﻨ ﺰﻝُ ﺑ ﻲ ﻏََ
ﺗﺮﺿﻰ ٬ ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﻚَ. ((
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ﺟﻮﺍﺋﺰ ﻟﻠﺮﻋﻴﻞ ﺍﻷﻭﻝ
﴿ ﻟَﻘَ ﺪَْ ﺭﺿِ ﻲَ ﺍﻟﻠﱠ ﻪُ ﻋَ ﻦِ ﺍﻟْﻤُ ﺆْﻣِﻨِﻴﻦَ ﺇِﺫْ ﻳُﺒَﺎ ِﻳﻌُﻮﻧَ ﻚَ ﺗَﺤْ ﺖَ ﺍﻟ ﺸﱠﺠَﺮَﺓِ ﻓَﻌَﻠِ ﻢَ ﻣَ ﺎ ﻓِ ﻲ
ﻋﻠَ ْﻴ ِﻬﻢْ ﻭَﺃَﺛَﺎ َﺑ ُﻬﻢَْ ﻓﺘْﺤﺎً ﻗَﺮِﻳﺒﺎً. ﴾
ﺴﻜِﻴﻨَﺔََ
ُ ﻗﻠُﻮ ِﺑ ِﻬﻢَْ ﻓﺄَﻧ َﺰﻝَ ﺍﻟ ﱠ
ﺎ ﻳﻄﻠﺒُ ﻪ ﺍﻟ ﺼﺎﺩﻗﻮﻥ ﻭﻣ ﺎ ﻳﺤ ﺮﺹُ ﻋﻠﻴ ﻪ ﻫ ﺬﻩ ﻏﺎﻳ ﺔُ ﻣ ﺎ ﻳﺘﻤﻨ ﺎﻩ ﺍﻟﻤ ﺆﻣﻨﻴﻦ ﻭﻣ
ﺍﻟﻤﻔﻠﺤ ﻮﻥ .. ﺭﺿ ﻮﺍﻥِ ﺍﷲِ . ﺇﻥ ﺍﻟﺮﺿ ﺎ ﺃﺟ ﻞﱡ ﺍﻟﻤﻄﺎﻟ ﺐِ ﻭﺃﻧﺒ ﻞُ ﺍﻟﻤﻘﺎﺻ ﺪِ ﻭﺃﺳ ﻤﻰ
ﺍﻟﻤﻮﺍﻫﺐِ.
ﻫﻨﺎ ﻓﻲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺟﺎء ﺭﺿ ﺎ ﺍﷲِ ٬ ﺑﻴﻨﻤ ﺎ ﺫُﻛِ ﺮ ﻓ ﻲ ﻣﻮﺿ ﻊٍ ﺁﺧ ﺮ ﺍﻟﻐﻔ ﺮﺍﻥُ﴿ :
ِ ﻟ َﻴﻐْﻔِﺮََ ﻟﻚَ ﺍﻟﻠﱠﻪُ ﻣَﺎَ ﺗﻘَ ﱠﺪﻡَ ﻣِﻦ ﺫَﻧ ِﺒﻚَ ﻭَﻣَ ﺎ ﺗَ ﺄَﺧﱠﺮَ . ﴾ ﻭﻓ ﻲ ﻣ ﻮﻃﻦٍ ﺛ ﺎﻥٍ ﺍﻟﺘﻮﺑ ﺔَُ ﴿ : ﻟﻘَ ﺪ ﺗﱠ ﺎﺏَ
ﻋﻠَﻰ ﺍﻟ ﱠﻨ ِﺒﻲﱢ ﻭَﺍﻟْ ُﻤﻬَﺎﺟِﺮِﻳﻦَ ﻭَﺍﻷَﻧﺼَﺎﺭِ . ﴾ ﻭﻓﻲ ﺛﺎﻟﺚٍ ﺍﻟﻌﻔﻮُ ﴿ : ﻋَﻔَ ﺎ ﺍ ﻟﻠّ ﻪُ ﻋَﻨ ﻚَ ﻟِ ﻢَ ﺍﷲَ
ﺃَﺫِﻧﺖََ ﻟ ُﻬﻢْ. ﴾
ﺃﻣﺎ ﻫﻨﺎ : ﻓﺎﻟﺮﺿﻮﺍﻥ ﺍﻟﻤﺤﻘﱠﻖُ ٬ ﻷﻧﻬﻢ ﻳﺒﺎﻳﻌﻮﻧ ﻚ ﺗﺤ ﺖ ﺍﻟ ﺸﺠﺮﺓِ ﻭﻋﻠ ﻢ ﺍﷲُ ﻣ ﺎ
ُﻬﻢ ﺑﻴﻌﺔٌ ﻷﺭﻭﺍﺣﻬﻢ ﺍﻟﺜﻤﻴﻨﺔِ ﻋﻨﺪﻫﻢ ﻟﺘﺰﻫﻖ ﻟﻤﺮﺿﺎﺓِ ﺍﻟﻤﻠﻚِ ﺍﻟﺤ ﻖﱢ٬ ﻓﻲ ﻗﻠﻮﺑِﻬﻢ ٬ ﻓﺒﻴْﻌﺘ
ﻭﺑﻴﻌﺔٌ ﻷﻧﻔﺴﻬﻢ ﺍﻟﻨﻔﻴﺴﺔِ ﻟﺘﺬﻫﺐ ﻟﻤﺮﺿﺎﺓِ ﺍﻟﻮﺍﺣﺪِ ﺍﻟﻘﻬﺎﺭِ ٬ ﻭﺑﻴﻌ ﺔٌ ﻟﻮﺟ ﻮﺩﻫﻢ ﻭﺣﻴ ﺎﺗﻬﻢ
٬ ﻷﻥﱠ ﻓ ﻲ ﻣ ﻮﺗﻬﻢ ﺣﻴ ﺎﺓ ﻟﻠﺮﺳ ﺎﻟﺔ ٬ ﻭﻓ ﻲ ﻗ ﺘﻠﻬﻢ ﺧﻠ ﻮﺩﺍً ﻟﻠﻤﻠ ﺔ ٬ ﻭﻓ ﻲ ﺫﻫ ﺎﺑِﻬﻢ ﺑﻘ ﺎءً
ﻟﻠﻤﻴﺜﺎﻕِ.
ﻭﻋِﻠ ﻢ ﻣ ﺎ ﻓ ﻲ ﻗﻠ ﻮﺑﻬﻢ ﻣ ﻦ ﺍﻹﻳﻤ ﺎﻥِ ﺍﻟ ﻤﻜ ﻴﻦِ ﻭﺍﻟﻴﻘ ﻴﻦِ ﺍﻟﻤﺘ ﻴﻦ ٬ ﻭﺍﻹﺧ ﻼﺹِ
ﺍﻟ ﺼﺎﻓﻲ ﻭﺍﻟ ﺼﺪﻕِ ﺍﻟ ﻮﺍﻓﻲ ٬ ﻟﻘ ﺪ ﺗﻌﺒُ ﻮﺍ ﻭﺳ ﻬﺮُﻭﺍ ٬ ﻭﺟ ﺎﻋُﻮﺍ ﻭﻇﻤﺌُ ﻮﺍ ٬ ﻭﺃﺻ ﺎﺑﻬﻢ
ﺍﻟﻀﺮﺭُ ﻭﺍﻟﻀﻴﻖُ ٬ ﻭﺍﻟﻤﺸﻘﺔُ ﻭﺍﻟﻀﻨﻰ ٬ ﻟﻜﻨﻪ ﺭﺿﻲ ﻋﻨﻬﻢ.
ﻟﻘﺪ ﻓﺎﺭﻗُﻮﺍ ﺍﻷﻫﻞ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﺪﻳﺎﺭ ٬ ﻭﺫﺍﻗُﻮﺍ ﻣﺮﺍﺭﺓ ﺍﻟﻔﺮﺍﻕِ ﻭﻟﻮﻋ ﺔ
ﺍﻟﻐﺮﺑﺔِ ٬ ﻭﻭﻋﺜﺎء ﺍﻟﺴﻔﺮِ ﻭ ﻛﺂﺑﺔ ﺍﻻﺭﺗﺤﺎﻝِ ٬ ﻟﻜﻨﻪ ﺭﺿﻲ ﻋﻨﻬﻢ .
ﻻ ﲢﺰﻥ
289
ﻃ ِﺮﺩُﻭﺍ ﻭ ُﻓﺮﱢﻗُﻮﺍ ﻭﺗﻌِﺒُﻮﺍ ﻭﺃُﺟﻬﺪُﻭﺍ ٬ ﻟﻜﻨﱠﻪ ﺭﺿﻲ ﻋﻨﻬﻢ. ﻟﻘﺪ ﺷُﺮﱢﺩﻭﺍ ﻭ ُ
ﻫﻞ ﺟﺰﺍءُ ﻫ ﺆﻻء ﺍﻟﻤﺠﺎﻫ ﺪﻳﻦ ﻭﺍﻟﻤﻨ ﺎﻓﺤﻴﻦ ﻋ ﻦ ﺍﻟﻤﻠ ﺔِ : ﻏﻨ ﺎﺋﻢُ ﻣ ﻦ ﺇﺑ ﻞ ﻭﺑﻘ ﺮٍ
ﻭﻏﻨﻢٍ ؟ ﻫﻞ ﻣﻜﺎﻓﺄﺓُ ﻫﺆﻻء ﺍﻟﻤﻨﺎﺿ ﻠﻴﻦ ﻋ ﻦ ﺍﻟﺮﺳ ﺎﻟﺔ ﺍﻟ ﺬﺍﺑﱢﻴﻦ ﻋ ﻦ ﺍﻟ ﺪﻳﻦِ : ﻋُ ﺮﻭﺽٌ
ﻣﺎﻟﻴ ﺔٌ ؟ ﻫ ﻞ ﺗﻈ ﻦﱡ ﺃﻧ ﻪ ﻳُﺒِ ﺮﺩُ ﻏﻠﻴ ﻞ ﻫ ﺆﻻءِ ﺍﻟ ﺼﻔﻮﺓِ ﺍﻟﻤﺠﺘﺒ ﺎﺓِ ﻭﺍﻟﻨﺨﺒ ﺔِ ﺍﻟﻤ ﺼﻄﻔﺎﺓِ٬
ﺩﺭﺍﻫﻢُ ﻣﻌﺪﻭﺩﺓٌ ﺃﻭ ﺑﺴﺎﺗﻴﻦُ ﻏﻨﱠﺎء ﺃﻭ ﺩﻭﺭٌ ﻣﻨﻤﱠﻘﺔٌ ؟ ﻻ.
ﻳُﺮﺿ ﻴﻬﻢ ﺭﺿ ﻮﺍﻥُ ﺍﷲِ ٬ ﻭﻳُﻔ ﺮﺣُﻬﻢ ﻋﻔ ﻮُ ﺍﷲِ ٬ ﻭﻳُ ﺜﻠﺞُ ﺻ ﺪﻭﺭﻫﻢ ﻛﻠﻤ ﺔٍ﴿ :
ﻋﻠَﻰ ﺍ ْﻟﺄَﺭَﺍ ِﺋﻚِ ﻟَﺎ ﻳََ ﺮ ْﻭﻥَ ﻓِﻴﻬَ ﺎ
ﺻﺒَﺮُﻭﺍ ﺟَﻨﱠﺔً ﻭَﺣَﺮِﻳﺮﺍً { 12 } ﻣُ ﱠﺘ ِﻜﺌِﻴﻦَ ﻓِﻴﻬَﺎَ ﻭَﺟَﺰَﺍﻫُﻢ ﺑِﻤَﺎَ
ﻇﻠَﺎُﻟﻬَ ﺎ ﻭَ ُﺫﱢﻟﻠَ ﺖْ ﻗُﻄُﻮ ُﻓﻬَ ﺎ ﺗَْ ﺬﻟِﻴﻼً{ 14 }
ﻋﻠَْ ﻴ ِﻬﻢِْ
ﺷَﻤْ ﺴﺎًَ ﻭﻟَ ﺎ ﺯَ ْﻣﻬَﺮِﻳ ﺮﺍً { 13 } ﻭَﺩَﺍ ِﻧﻴَ ﺔًَ
ﻋَﻠ ْﻴﻬِﻢ ﺑِﺂﻧِﻴَﺔٍ ﻣﱢ ﻦ ﻓِ ﻀﱠﺔٍ ﻭََﺃﻛْ ﻮَﺍﺏٍ ﻛَﺎﻧَ ﺖْ ﻗَ ﻮَﺍﺭِﻳﺮَﺍ { 15 } ﻗَ ﻮَﺍﺭِﻳﺮَ ﻣِ ﻦ ﻓِ ﻀﱠﺔٍ َ ﻭﻳُﻄَﺎﻑَُ
ﻗَﺪﱠﺭُﻭﻫَﺎَ ﺗﻘْﺪِﻳﺮﺍً. ﴾
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ﺍﻟﺮﺿﺎ ﻭﻟﻮ ﻋﻠﻰ ﺟﻤْﺮ ﺍﻟﻐﻀَﺎ
ﺧﺮﺝ ﺭﺟﻞٌ ﻣﻦ ﺑﻨﻲ ﻋ ْﺒﺲٍ ﻳﺒﺤﺚُ ﻋﻦ ﺇﺑﻠِﻪ ﺍﻟﺘﻲ ﺿ ﻠﱠﺖْ ٬ ﻓ ﺬﻫﺐ ﻭﺍﻟﺘﻤ ﺴﻬﺎ٬
ﻭﻣﻜ ﺚ ﺛﻼﺛ ﺔ ﺃﻳ ﺎﻡٍ ﻓ ﻲ ﻏﻴﺎﺑِ ﻪ ٬ ﻭﻛ ﺎﻥ ﻫ ﺬﺍ ﺍﻟﺮﺟ ﻞ ﻏﻨﻴ ﺎً ٬ ﺃﻋﻄ ﺎﻩ ﺍﷲُ ﻣ ﺎ ﺷ ﺎء ﻣ ﻦ
ﺍﻟﻤﺎﻝِ ﻭﺍﻹﺑﻞِ ﻭﺍﻟﺒﻘﺮِ ﻭﺍﻟﻐﻨﻢِ ﻭﺍﻟﺒﻨﻴﻦ ﻭﺍﻟﺒﻨﺎﺕِ ٬ ﻭﻛﺎﻥ ﻫ ﺬﺍ ﺍﻟﻤ ﺎﻝُ ﻭﺍﻷﻫ ﻞُ ﻓ ﻲ ﻣﻨ ﺰﻝٍ
ﺭﺣْ ﺐٍ ﻋﻠ ﻰ ﻣﻤ ﺮﱢ ﺳ ﻴْﻞٍ ﻓ ﻲ ﺩﻳ ﺎﺭِ ﺑﻨ ﻲ ﻋ ﺒﺲ ٬ ﻓ ﻲ ﺭﻏ ﺪٍ ﻭﺃﻣ ﻦٍ ﻭﺃﻣ ﺎﻥٍ ٬ ﻟ ﻢ ﻳﻔﻜ ﺮْ
ﻭﺍﻟﺪُﻫﻢ ﻭﻟﻢ ﻳﻔﻜﺮْ ﺃﺑﻨﺎﺅﻩ ﺃﻥ ﺍﻟﺤﻮﺍﺩﺙ ﻗﺪ ﺗﺰﻭﺭﻫﻢ ٬ ﻭﺃﻥ ﺍﻟﻤﺼﺎﺋﺐ ﻗﺪ ﺗﺠﺘﺎﺣُﻬﻢ.
ﺇﻥﱠ ﺍﻟﺤ ﻮﺍﺩﺙ ﻗ ﺪ ﻳﻄْ ﺮُﻗْﻦَ ﻳ ﺎ ﺭﺍﻗ ﺪ ﺍﻟﻠﻴ ﻞِ ﻣ ﺴﺮﻭﺭﺍً
ﺃﺳْ ﺤﺎﺭﺍ ﺑﺄ ﱠﻭﻟِ ﻪ
ﻧﺎﻡ ﺍﻷﻫﻞُ ﺟﻤﻴﻌﺎً ﻛﺒﺎﺭُﻫﻢ ﻭﺻ ﻐﺎﺭُﻫﻢ ٬ ﻣﻌﻬ ﻢ ﺃﻣ ﻮﺍﻟُﻬﻢ ﻓ ﻲ ﺃﺭﺽٍ ﻣ ﺴﺘﻮﻳﺔ٬
ﻭﻭﺍﻟﺪﻫﻢ ﻏﺎﺋﺐٌ ﻳﺒﺤﺚُ ﻋﻦ ﺿﺎﻟﱠﺘِﻪ ٬ ﻭﺃﺭﺳﻞ ﺍﷲُ ﻋﻠﻴﻬﻢ ﺳ ﻴْﻼً ﺟﺎﺭﻓ ﺎً ﻻ ﻳﻠ ﻮﻱ ﻋﻠ ﻰ
ﺷ ﻲءٍ ٬ ﻳﺤﻤ ﻞُ ﺍﻟ ﺼﺨﻮﺭ ﻛﻤ ﺎ ﻳﺤﻤ ﻞُ ﺍﻟﺘ ﺮﺍﺏ ٬ ﻭﻣ ﺮﱠ ﻋﻠ ﻴﻬﻢ ﻓ ﻲ ﺁﺧ ﺮ ﺍﻟﻠﻴ ﻞِ٬
ﻓﺎﺟﺘﺎﺣﻬﻢ ﺟﻤﻴﻌﺎً ٬ ﻭﺍﻗﺘﻠﻊ ﺑﻴﻮﺗﻬﻢ ﻣﻦ ﺃﺻﻠﻬﺎ ٬ ﻭﺃﺧﺬ ﺍﻷﻣ ﻮﺍﻝ ﻣﻌ ﻪ ﺟﻤﻴﻌ ﺎً ٬ ﻭﺃﺧ ﺬ
ﺍﻷﻫ ﻞ ﺟﻤﻴﻌ ﺎً ٬ ﻭﺯﻫﻘ ﺖْ ﺃﺭﻭﺍﺣُﻬ ﻢ ﻣ ﻦ ﺗ ﺪﻓﱡﻖِ ﺍﻟﻤ ﺎء ٬ ﻭﺻ ﺎﺭُﻭﺍ ﺃﺛ ﺮﺍً ﺑﻌ ﺪ ﻋْ ﻴﻦٍ٬
ﻓﻜﺄﻧﻬﻢ ﻟﻢ ﻳﻜﻮﻧﻮﺍ ٬ ﺻﺎﺭُﻭﺍ ﺣﺪﻳﺜﺎً ﻳُﺘﻠﻰ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥِ.
ﻭﻋﺎﺩ ﺍﻷﺏُ ﺛﻼﺛﺔِ ﺃﻳﺎﻡٍ ﺇﻟﻰ ﺍﻟﻮﺍﺩﻱ ٬ ﻓﻠ ﻢ ﻳُﺤِ ﺲﱠ ﺃﺣ ﺪﺍً ٬ ﻭﻟ ﻢ ﻳ ﺴﻤﻊْ ﺭﺍﻓ ﺪﺍً ٬ ﻻ
ﺣﻲﱠ ﻭﻻ ﻧﺎﻃﻖ ﻭﻻ ﺃﻧﻴﺲ ٬ ﺍﻟﻤﻜﺎﻥُ ﻗﺎﻉٌ ﺻَﻔْﺼَﻒٌ ٬ ﻳﺎ ﺍﷲُ !! ﻳﺎ ﻟﻠﺪﱠﺍﻫﻴ ﺔِ ﺍﻟ ﺪﻫﻴﺎءِ!!
ﻻ ﺯﻭﺟﺔ ﻻ ﺍﺑﻦ ﻻ ﺍﺑﻨﺔ ٬ ﻻ ﻧﺎﻗﺔَ ﻻ ﺷ ﺎﺓَ ﻻ ﺑﻘ ﺮﺓ ٬ ﻻ ﺩﺭﻫ ﻢ ﻻ ﺩﻳﻨ ﺎﺭ ٬ ﻻ ﺛ ﻮﺏ ﻻ
ﺷﻲء ٬ ﺇﻧﻬﺎ ﻣﺼﻴﺒﺔٌ !!
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ﻭﺯﻳﺎﺩﺓً ﻓﻲ ﺍﻟﺒﻼء : ﺇﺫﺍ ﺟﻤﻞٌ ﻣﻦْ ﺟﻤﺎﻟِ ﻪْ ﻗْ ﺪ ﺷ ﺮ ﺩ ٬ ﻓﺤ ﺎﻭﻝ ﺃﻥْ ﻳﺪﺭﻛ ﻪ ﻭﺃﺧ ﺬ
ﺑﺬﻳِﻠﻪ ﻋﻠﱠﺔ ﺃﻥ ﻳﺠﺪ ﺭﺟﻼً ﻳﻘﻮﺩُﻩ ﺇﻟﻰ ﻣﻜﺎﻥ ﻳ ﺄﻭﻱ ﺇﻟﻴ ﻪ ٬ ﻭﺑﻌ ﺪ ﺣ ﻴﻦٍ ﻭﻭﻗ ﺖٍ ﻣ ﻦ ﻫ ﺬﺍ
ﺍﻟﻴﻮﻡ ﺳﻤﻌﻪ ﺃﻋﺮﺍﺑﻲﱡ ﺁﺧﺮُ ٬ ﻓﺄﺗﻰ ﺇﻟﻴﻪ ﻭﻗﺎﺩﻩ ٬ ﻭﺫﻫ ﺐ ﺑ ﻪ ﺇﻟ ﻰ ﺍﻟﻮﻟﻴ ﺪِ ﺑ ﻦِ ﻋﺒ ﺪِﺍﻟﻤﻠﻚ
ﺨﺒَﺮَ ٬ ﻓﻘﺎﻝَ : ﻛﻴﻒ ﺃﻧﺖَ ؟ ﻗﺎﻝ : ﺭﺿﻴﺖُ ﻋﻦ ﺍﷲِ. ﺍﻟﺨﻠﻴﻔﺔِ ﻓﻲ ﺩﻣﺸﻖ ٬ ﻭﺃﺧﺒﺮﻩ ﺍﻟ َ
ﻭﻫﻲ ﻛﻠﻤﺔٌ ﻛﺒﻴﺮﺓٌ ﻋﻈﻴﻤﺔٌ ٬ ﻳﻘﻮﻟُﻬﺎ ﻫﺬﺍ ﺍﻟﻤﺴﻠُﻢ ﺍﻟﺬﻱ ﺣَﻤَﻞَ ﺍﻟﺘﻮﺣﻴﺪ ﻓ ﻲ ﻗﻠﺒِ ﻪ٬
ﻈﺔً ﻟﻠﻤﺘﱠﻌﻈﻴﻦ ٬ ﻭﻋﺒﺮﺓً ﻟﻠﻤﻌﺘﺒﺮﻳﻦ. ﻭﺃﺻﺒﺢ ﺁﻳﺔً ﻟﻠﺴﺎﺋﻠﻴﻦ ٬ ﻭﻋ ِ
ﻭﺍﻟﺸﺎﻫﺪ : ﺍﻟﺮﺿﺎ ﻋﻦ ﺍﷲِ.
ﻭﺍﻟ ﺬﻱ ﻻ ﻳﺮﺿ ﻰ ﻭﻻ ﻳ ﺴﻠﱢﻢُ ﻟﻠﻤﻘ ﺪّﺭ ٬ ﻓ ﺈﻥ ﺍﺳ ﺘﻄﺎﻉ ﺃﻥ ﻳﺒﺘﻐ ﻲ ﻧﻔﻘ ﺎً ﻓ ﻲ
ﺍﻷﺭﺽ ﺃﻭ ﺳُ ﻠﱠﻤﺎً ﻓ ﻲ ﺍﻟ ﺴﻤﺎء ٬ﻭﺇﻥ ﺷ ﺎءَ ﴿ : ﻓﻠْﻴَﻤْ ﺪُﺩْ ﺑِ ﺴَﺒَﺐٍِ ﺇﻟَ ﻰ ﺍﻟ ﺴﱠﻤَﺎء ﺛُ ﻢﱠ ﻟِﻴَﻘْﻄَ ﻊْ
ﻫ َﺒﻦﱠَ ﻛﻴْﺪُﻩُ ﻣَﺎَ ﻳﻐِﻴﻆُ﴾
َ ﻓ ْﻠﻴَﻨﻈُﺮَْ ﻫﻞْ ﻳُﺬْ ِ
********************************************
ﻭﻗﻔــــــﺔ
ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲﱢ ﺑﻦِ ﺍﻟﺸﺒﻞ:
ﻭَﻋْ ﺪﺍً ﻓﺨﻴ ﺮ ﺍﺕُ ﺍﻟﺠﻨ ﺎ ِ
ﻥ ﻭﺇﺫﺍ ﻫﻤﻤ ﺖ ﻓﻨ ﺎﺝِ ﻧﻔ ﺴﻚ
ﺕُ
ﱠ ﻚ ِ ﺪﺍ
ﺣﺘ ﻰ ﺗ ﺰﻭﻝ ﺑﻬﻤ ﻋ ُﻨﻰ
ﺎﻟﻤﺳِ ﻚ ﺑ
ُﻭﻥ ﻳﺄ ﻭﺍﺟﻌﻞْ ﺭﺟ ﺎءﻙ ﺩ
ﺕُ
ﺍﻷﻭﻗ ﺎﺴﱠﺎﺩُ
ﺟﻠ ﺴﺎﺅُﻙ ﺍﻟﺤُ ﱠ ﻚﺔً
ﺠﻠَ ﺴﺎءِ ﺑﺜﱠ ﻭﺍﺳ ﺘﺮْ ﻋ ﻦ ﺍﻟ ُ ﺟﻨُ
ﺕُ
ِ ﺍﻟﻤﻤ ﻤ ﺎﱠﺎﺕِ
ﻭﺍﻟ ﺸﱡ
ﻟﻠﺤ ﻲﱢ ﻣ ﻦْ ﻗﺒ ﻞ ﺇﻧﻤ ﻪ ﺎ
ﻭﺩﻉِ ﺍﻟﺘﻮﻗﱡ ﻊ ﻟﻠﺤ ﻮﺍﺩﺙِ ﺇﻧ
ﺕُ ﻣﻤ ﺎ
ﺎ ﻟﻠ ﺴﺮﻭﺭِ ﻓ ﻲ ﺃﻫﻠِ ﻪِ ﻣ ﻓ ﺎﻟﻬﻢﱡ ﻟ ﻴﺲ ﻟ ﻪُ ﺛﺒ ﺎﺕٌ ﻣﺜ ﻞِ
ﺕُ ﺛﺒ ﺎ
ُ ﻟﻠﻤﺘﻴﻘﻈ ﻴﻦ ﺣﻴ ﺎﺓُ ﻟ ﻢ ﺗ ﺼْﻒ ﻣ ﺎ
ﻟ ﻮﻻ ﻣﻐﺎﻟﻄ ﺔُ ﺍﻟﻨﻔ ﻮﺱِ
******************************************* ﻋﻘﻮﻟﻬ ﺎ
ﺍﺗﺨﺎﺫُ ﺍﻟﻘﺮﺍﺭ
ﻋﻠَﻰ ﺍﻟﻠّﻪِ ِ ﴿ . ﴾ ﺇﻥﱠ ﺍﻟﻠّﻪَ ﻳُﺤِﺐﱡ ﺍﻟْ ُﻤ َﺘ َﻮ ﱢﻛﻠِﻴﻦَ. ﴾
َ ﴿ ﻓﺈِﺫَﺍ ﻋَﺰَﻣْﺖََ ﻓ َﺘ َﻮ ﱠﻛﻞَْ
ﺇﻥ ﻛﺜﻴﺮﺍً ﻣﻨﺎ ﻳ ﻀﻄﺮﺏُ ﻋﻨﺪﻣﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺨﺬ ﻗﺮﺍﺭﺍً ٬ ﻓﻴﺼﻴﺒُﻪ ﺍﻟﻘﻠﻖُ ﻭﺍﻟﺤﻴ ﺮﺓُ
ﻭﺍﻹﺭﺑ ﺎﻙُ ﻭﺍﻟ ﺸﻚﱡ ٬ ﻓﻴﺒﻘ ﻰ ﻓ ﻲ ﺃﻟ ﻢٍ ﻣ ﺴﺘﻤﺮٍ ﻭﻓ ﻲ ﺻ ﺪﺍﻉٍ ﺩﺍﺋ ﻢٍ . ﺇﻥ ﻋﻠ ﻰ ﺍﻟﻌﺒ ﺪِ ﺃﻥ
ﻳﺸﺎﻭﺭ ﻭﺃﻥ ﻳﺴﺘﺨﻴﺮ ﺍﷲَ ٬ ﻭﺃﻥ ﻳﺘﺄﻣﱠﻞ ﻗﻠﻴﻼً ٬ ﻓﺈﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺍﻟﺮﺃﻱُ ﺍﻷﺻ ﻮﺏُ
ﻭﺍﻟﻤﺴﻠﻚُ ﺍﻷﺣﺴﻦُ ﺃﻗﺪﻡ ﺑﻼ ﺇﺣﺠﺎﻡ ٬ ﻭﺍﻧﺘﻬﻰ ﻭﻗﺖُ ﺍﻟﻤ ﺸﺎﻭﺭﺓِ ﻭﺍﻻﺳ ﺘﺨﺎﺭﺓِ ٬ ﻭَﻋَ ﺰَﻡ
ﺟﺰَﻡ ٬ ﻟﻴﻨﻬﻲ ﺣﻴﺎﺓ ﺍﻟﺘﺮﺩﱡﺩ ﻭﺍﻻﺿﻄﺮﺍﺏِ . ﻭﺗﻮﻛﱠﻞ ٬ ﻭﺻﻤﱠﻢ ﻭَ َ
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ﻟﻘﺪ ﺷﺎﻭﺭ r ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﻋﻠﻰ ﺍﻟﻤﻨﺒ ﺮ ﻳ ﻮﻡ ﺃُﺣُ ﺪ ٬ ﻓﺄﺷ ﺎﺭﻭﺍ ﺑ ﺎﻟﺨﺮﻭﺝِ ٬ﻓﻠ ﺒﺲ
ﻷﻣﺘﻪ ﻭﺃﺧﺬ ﺳﻴﻔﻪ ٬ ﻗﺎﻟﻮﺍ : ﻟﻌﻠﱠﻨ ﺎ ﺃﻛﺮﻫﻨ ﺎﻙ ﻳ ﺎ ﺭﺳ ﻮﻝ ﺍﷲ ؟ ﻟ ﻮ ﺑﻘﻴ ﺖ ﻓ ﻲ ﺍﻟﻤﺪﻳﻨ ﺔِ.
ﻗ ﺎﻝ )) : ﻣ ﺎ ﻛ ﺎﻥ ﻟﻨﺒ ﻲ ﺇﺫﺍ ﻟ ﺒﺲ ﻷﻣﺘ ﻪ ﺃﻥ ﻳﻨﺰﻋﻬ ﺎ ﺣﺘ ﻰ ﻳﻘ ﻀﻲ ﺍﷲُ ﺑﻴﻨ ﻪ ﻭﺑ ﻴﻦ
ﻋﺰَﻡ r ﻋﻠﻰ ﺍﻟﺨﺮﻭﺝِ. ﻋﺪﻭﱢﻩَِ . (( ﻭ َ
ﺇﻥ ﺍﻟﻤﺴﺄﻟﺔ ﻻ ﺗﺤﺘﺎﺝُ ﺇﻟﻰ ﺗﺮﺩﺩٍ ٬ ﺑﻞ ﺇﻟﻰ ﻣﻀﺎءٍ ﻭﺗﺼﻤﻴﻢٍ ﻭﻋ ﺰﻡٍ ﺃﻛﻴ ﺪٍ ٬ ﻓ ﺈﻥ
ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺒﺴﺎﻟﺔ ﻭﺍﻟﻘﻴﺎﺩﺓ ﻓﻲ ﺍﺗﺨﺎﺫِ ﺍﻟﻘﺮﺍﺭِ.
ﺗﺪﺍﻭﻝ r ﻣﻊ ﺃﺻﺤﺎﺑِﻪ ﺍﻟﺮﺃﻱ ﻓﻲ ﺑﺪﺭٍ ﴿ : ﻭَﺷَﺎﻭِ ﺭْ ُﻫﻢْ ﻓِ ﻲ ﺍﻷَﻣْ ﺮِ ﴿ ٬ ﴾ ﻭَﺃَﻣْ ﺮُ ُﻫﻢْ
ﺷُﻮﺭَﻯ ٬ ﴾ ﻓﺄﺷﺎﺭُﻭﺍ ﻋﻠﻴﻪ ﻓَ َﻌﺰَﻡ r ﻭﺃﻗﺪﻡ ٬ ﻭﻟﻢ ﻳﻠﻮِ ﻋﻠﻰ ﺷﻲءٍ.
ﺇﻥ ﺍﻟﺘﺮﺩﱞﺩ ﻓﺴﺎﺩٌ ﻓﻲ ﺍﻟﺮﺃﻱِ ٬ ﻭﺑﺮﻭﺩٌ ﻓﻲ ﺍﻟﻬ ﱠﻤﺔِ ٬ ﻭَﺧَﻮﺭٌ ﻓﻲ ﺍﻟﺘﺼﻤﻴﻢِ ﻭﺷَ ﺘﺎﺕٌ
ﺴﻴْﺮِ . ﻭﻫ ﺬﺍ ﺍﻟﺘ ﺮﺩﱡﺩُ ﻣ ﺮﺽٌ ﻻ ﺩﻭﺍء ﻟ ﻪ ﺇﻻ ﺍﻟﻌ ﺰﻡُ ﻭ ﺍﻟﺠ ﺰﻡُ ﻟﻠﺠﻬ ﺪِ ٬ ﻭﺇﺧﻔ ﺎﻕٌ ﻓ ﻲ ﺍﻟ ﱠ
ﻭﺍﻟﺜﺒﺎﺕُ . ﺃﻋﺮﻑُ ﺃﻧﺎﺳﺎً ﻣﻦ ﺳﻨﻮﺍﺕٍ ﻭﻫﻢ ﻳُﻘﺪِﻣﻮﻥ ﻭﻳُﺤﺠﻤﻮﻥ ﻓ ﻲ ﻗ ﺮﺍﺭﺍﺕِ ﺻ ﻐﻴﺮﺓٍ
٬ ﻭﻓ ﻲ ﻣ ﺴﺎﺋﻞ ﺣﻘﻴ ﺮﺓٍ ٬ ﻭﻣ ﺎ ﺃﻋ ﺮﻑُ ﻋ ﻨﻬﻢ ﺇﻻ ﺭﻭﺡ ﺍﻟ ﺸﻚﱢ ﻭﺍﻻﺿ ﻄﺮﺍﺏِ ٬ ﻓ ﻲ
ﺃﻧﻔﺴِﻬﻢ ﻭﻓﻲ ﻣﻦ ﺣﻮﻟﻬﻢ.
ﺇﻧﻬ ﻢ ﺳ ﻤﺤﻮﺍ ﻟﻺﺧﻔ ﺎﻕِ ﺃﻥ ﻳ ﺼﻞ ﺇﻟ ﻰ ﺃﺭﻭﺍﺣِﻬ ﻢ ﻓَﻮَﺻَ ﻞَ ٬ ﻭﺳ ﻤﺤُﻮﺍ ﻟﻠﺘ ﺸﺘﱡﺖِ
ﻟﻴﺰﻭﺭ ﺃﺫﻫﺎﻧﻬﻢ ﻓ ﺰﺍﺭ.
ﺇﻧﻪ ﻳﺠﺐ ﻋﻠﻴ ﻚ ﺑﻌ ﺪ ﺃﻥ ﺗ ﺪﺭﺱ ﺍﻟﻮﺍﻗﻌ ﺔ ٬ ﻭﺗﺘﺄﻣﱠ ﻞ ﺍﻟﻤ ﺴﺄﻟﺔ ٬ ﻭﺗﺴﺘ ﺸﻴﺮ ﺃﻫ ﻞ
ﺍﻟ ﺮﺃﻱ ٬ ﻭﺗ ﺴﺘﺨﻴﺮ ﺭﺏﱠ ﺍﻟ ﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷﺭﺽِ ٬ ﺃﻥ ﺗُﻘ ﺪِﻡ ﻭﻻ ﺗُﺤﺠِ ﻢ ٬ ﻭﺃﻥُ ﺗﻨْﻔِ ﺬ ﻣ ﺎ
ﻇﻬﺮ ﻟﻚ ﻋﺎﺟﻼً ﻏﻴﺮ ﺁﺟﻞٍ.
ﻭﻗﻒ ﺃﺑ ﻮ ﺑﻜ ﺮ ﺍﻟ ﺼﺪﱢﻳﻖ ﻳﺴﺘ ﺸﻴﺮُ ﺍﻟﻨ ﺎﺱ ﻓ ﻲ ﺣ ﺮﻭﺏِ ﺍﻟ ﺮﺩﺓِ ٬ ﻓﺄﺷ ﺎﺭ ﺍﻟﻨ ﺎﺱُ
ﻛﻠﻬﻢ ﻋﻠﻴﻪ ﺑﻌﺪ ﻡِ ﺍﻟﻘﺘﺎﻝِ ٬ ﻟﻜﻦﱠ ﻫﺬﺍ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﺼﺪﱢﻳﻖ ﺍﻧﺸﺮﺡ ﺻﺪﺭُﻩ ﻟﻠﻘﺘﺎﻝِ ٬ ﻷﻥ ﻫ ﺬﺍ
ﻄﻊٌ ﻟﺪﺍﺑﺮ ﺍﻟﻔﺘﻨﺔِ ٬ ﻭﺳﺤﻖٌ ﻟﻠﻔﺌﺎﺕِ ﺍﻟﺨﺎﺭﺟ ﺔِ ﻋﻠ ﻰ ﻗﺪﺍﺳ ﺔِ ﺍﻟ ﺪﻳﻦِ ﺇﻋﺰﺍﺯٌ ﻟﻺﺳﻼﻡِ ٬ ﻭﻗ ْ
٬ ﻭﺭﺃﻯ ﺑﻨﻮﺭِ ﺍﷲِ ﺃﻥ ﺍﻟﻘﺘﺎﻝ ﺧﻴﺮٌ ٬ ﻓﺼﻤﱠﻢ ﻋﻠﻰ ﺭﺃﻳﻪ ٬ ﻭﺃﻗﺴﻢ : ﻭﺍﻟ ﺬﻱ ﻧﻔ ﺴﻲ ﺑﻴ ﺪﻩِ
٬ ﻷُﻗﺎﺗﻠﻦﱠ ﻣﻦ ﻓ ﺮﱠﻕ ﺑ ﻴﻦ ﺍﻟ ﺼﻼﺓِ ﻭﺍﻟﺰﻛ ﺎﺓِ ٬ ﻭﺍﷲ ﻟ ﻮ ﻣﻨﻌ ﻮﻧﻲ ﻋﻘ ﺎﻻً ﻛ ﺎﻧﻮﺍ ﻳﺆﺩﱡﻭﻧ ﻪ
ﻟﺮﺳﻮﻝِ ﺍﷲ r ﻟﻘﺎﺗﻠﺘُﻬﻢ ﻋﻠﻴﻪ . ﻗﺎﻝ ﻋﻤﺮ : ﻓﻠﻤﺎ ﻋﻠﻤﺖُ ﺃﻥ ﺍﷲ ﺷﺮﺡ ﺻﺪﺭ ﺃﺑ ﻲ ﺑﻜ ﺮ
٬ ﻋﻠﻤ ﺖُ ﺃﻧ ﻪ ﺍﻟﺤ ﻖﱡ . ﻭﻣ ﻀﻰ ﻭﺍﻧﺘ ﺼﺮ ﻭﻛ ﺎﻥ ﺭﺃﻳ ﻪُ ﺍﻟﻄﻴ ﺐ ﺍﻟﻤﺒ ﺎﺭﻙ ٬ ﺍﻟ ﺼﺤﻴﺢ
ﺍﻟﺬﻱ ﻻُ ﻟﺒْﺲ ﻓﻴﻪ ﻭﻻ ﻋِﻮَﺝَ.
ﺇﻟﻰ ﻣﺘﻰ ﻧﻀﻄﺮﺏُ ؟ ﻭﺇﻟﻰ ﻣ ﺘﻰ ﻧﺮﺍﻭﺡُ ﻓﻲ ﺃﻣﺎﻛﻨِﻨ ﺎ ؟ ﻭﺇﻟ ﻰ ﻣﺘ ﻰ ﻧﺘ ﺮﺩﱠﺩ ﻓ ﻲ
ﺍﺗﺨﺎﺫِ ﺍﻟﻘﺮﺍﺭِ ؟
ﻓ ﺈﻥﱠ ﻓ ﺴﺎﺩ ﺍﻟ ﺮﺃﻱ ﺃ ْ
ﻥ ﺇﺫﺍ ﻛﻨ ﺖ ﺫﺍ ﺭﺃﻱ ﻓﻜ ﻦْ ﺫﺍ
ﺗﺘ ﺮﺩﱠﺩﺍ ﻋﺰﻳﻤ ﺔٍ
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ﺇﻥﱠ ﻣﻦْ ﻃﺒﻴﻌﺔِ ﺍﻟﻤﻨﺎﻓﻘﻴﻦ ﺇﻓﺸﺎﻝ ﺍﻟﺨﻄﱠ ﺔِ ﺑﻜﺜ ﺮﺓِ ﺗﻜ ﺮﺍﺭِ ﺍﻟﻘ ﻮﻝِ ٬ ﻭﺇﻋ ﺎﺩﺓِ ﺍﻟﻨﻈِ ﺮ
ﻼَﻟﻜُ ﻢَْ ﻳ ْﺒﻐُ ﻮ َﻧ ُﻜﻢُ
ﺧَ ﻓﻲ ﺍﻟ ﺮﺃﻱ﴿ : ﻟَ ﻮْ ﺧَﺮَﺟُ ﻮﺍْ ﻓِ ﻴﻜُﻢ ﻣﱠ ﺎ ﺯَﺍﺩُﻭﻛُ ﻢْ ﺇِﻻﱠَ
ﺧﺒَ ﺎﻻً ﻭ َﻷ ْﻭﺿَ ﻌُﻮﺍِْ
ﺍﻟْﻔِ ْﺘﻨَﺔَ ﴿ . ﴾ ﺍﻟﱠﺬِﻳﻦَ ﻗَﺎﻟُﻮﺍْ ﻹِ ْ
ﺧﻮَﺍ ِﻧ ِﻬﻢْ ﻭَ َﻗﻌَﺪُﻭﺍَْ ﻟﻮْ ﺃَﻃَﺎﻋُﻮﻧَﺎ ﻣَﺎ ﻗُ ِﺘﻠُ ﻮﺍ ﻗُ ﻞْ ﻓَ ﺎﺩْ َﺭﺅُﻭﺍ ﻋَ ﻦْ
ﺴ ُﻜﻢُ ﺍﻟْ َﻤﻮْﺕَ ﺇِﻥ ﻛُﻨ ُﺘﻢْ ﺻَﺎﺩِﻗِﻴﻦَ. ﴾
ﺃَﻧﻔُ ِ
ﺇﻧﻬ ﻢ ﻳ ﺼﻄﺤﺒﻮﻥ » ﻟ ﻮ « ﺩﺍﺋﻤ ﺎً ٬ ﻭﻳﺤﺒ ﻮﻥ » ﻟﻴ ﺖ « ﻭﻳﻌ ﺸﻘﻮﻥ » ﻟﻌ ﻞﱠ«
ﻓﺤﻴ ﺎﺗُﻬﻢ ﻣﺒﻨﻴ ﺔٌ ﻋﻠ ﻰ ﺍﻟﺘ ﺴﻮﻳﻖِ ٬ ﻭﻋﻠ ﻰ ﺍﻹﻗ ﺪﺍﻡِ ﻭﺍﻹﺣﺠ ﺎﻡِ ٬ ﻭﻋﻠ ﻰ ﺍﻟﺘﺬﺑ ﺬﺏِ﴿ ٬
ﻣﱡﺬَﺑْﺬَﺑِﻴﻦََ ﺑ ْﻴﻦََ ﺫِﻟﻚَ ﻻَِ ﺇﻟَﻰ ﻫَـﺆُﻻء ﻭَﻻَِ ﺇﻟَﻰ ﻫَـﺆُﻻء. ﴾
ﻣﺮﺓً ﻣﻌﻨﺎ ﻭﻣﺮﺓً ﻣﻌﻬﻢ ٬ ﻣﺮﺓً ﻫﻨﺎ ﻭﻣﺮﺓً ﻫﻨﺎﻙ.
ﻛﻤ ﺎ ﻓ ﻲ ﺍﻟﺤ ﺪﻳﺚِ )) : ﻛﺎﻟ ﺸﺎﺓ ﺍﻟﻌ ﺎﺋ ﺮﺓِ ﺑ ﻴﻦ ﺍﻟﻘﻄﻴﻌ ﻴﻦ ﻣ ﻦ ﺍﻟﻐ ﻨﻢِ (( ﻭﻫ ﻮ
ﻳﻘﻮﻟﻮﻥ ﻓﻲ ﺃﻭﻗﺎﺕِ ﺍﻷﺯﻣﺎﺕَِ ﴿ : ﻟﻮْ ﻧَﻌْﻠَﻢُِ ﻗﺘَﺎﻻً ﱠﻻ ﱠﺗ َﺒ ْﻌﻨَﺎ ُﻛﻢْ . ﴾ ﻭﻫﻢ ﻛ ﺎﺫﺑﻮﻥ ﻋﻠ ﻰ ﺍﷲِ
٬ ﻛ ﺎﺫﺑﻮﻥ ﻋﻠ ﻰ ﺃﻧﻔ ﺴﻬﻢ ٬ ﻓﻬ ﻢ ﻳ ﺴﺮﻭﻥ ﻭﻗ ﺖ ﺍﻷﺯﻣ ﺔِ ٬ ﻭﻳ ﺄﺗﻮﻥ ﻭﻗ ﺖ ﺍﻟﺮﺧ ﺎءِ
ﻭﺃﺣﺪُﻫﻢ ﻳﻘﻮﻝ ﴿ : ﺍﺋْﺬَﻥ ﻟﱢﻲ ﻭَﻻََ ﺗ ْﻔ ِﺘﻨﱢﻲ . ﴾ ﺇﻧﻪ ﻟﻢ ﻳ ﺘﺨﺬ ﺇﻻ ﻗﺮﺍﺭ ﺍﻹﺧﻔﺎﻕِ ﻭﺍﻹﺣﺒ ﺎﻁِ.
ﻭﻳﻘﻮﻟﻮﻥ ﻓ ﻲ ﺍﻷﺣ ﺰﺍﺏِِ ﴿ : ﺇﻥﱠ ﺑُﻴُﻮ َﺗﻨَ ﺎ ﻋَ ﻮْﺭَﺓٌ ﻭَﻣَ ﺎ ﻫِ ﻲَِ ﺑﻌَ ﻮْﺭَﺓٍ . ﴾ ﻭﻟﻜﻨﱠ ﻪ ﺍﻟ ﺘﺨﻠﺺُ
ﻣﻦ ﺍﻟﻮﺍﺟﺐِ ٬ ﻭﺍﻟﺘﻤﻠﱡﺺُ ﻣﻦ ﺍﻟﺤﻖﱢ ﺍﻟﻤﺒﻴﻦِ.
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ﺍﺛﺒﺖْ ﺃُﺣُ ـﺪُ
ﺇﻥﱠ ﻣ ﻦْ ﻃﺒﻴﻌِ ﺔ ﺍﻟﻤ ﺆﻣﻦِ : ﺍ ﻟﺜﺒ ﺎﺕ ﻭﺍﻟﺘ ﺼﻤﻴﻢ ﻭﺍﻟﺠ ﺰﻡ ﻭﺍﻟﻌ ﺰﻡ ﴿ ٬ ﺇِﻧﱠﻤَ ﺎ
ﺍﻟْ ُﻤﺆْ ِﻣﻨُﻮﻥَ ﺍﻟﱠ ﺬِﻳﻦَ ﺁ َﻣﻨُ ﻮﺍ ﺑِﺎﻟﻠﱠ ﻪِ ﻭَﺭَﺳُ ﻮﻟِﻪِ ﺛُ ﻢﱠ ﻟَ ﻢْ ﻳَ ْﺮﺗَ ﺎﺑُﻮﺍ ٬ ﴾ ﺃﻣ ﺎ ﺃﻭﻟﺌ ﻚَ ﴿ : ﻓﻬُ ﻢْ ﻓِ ﻲ
َ ﺭﻳِْ ﺒ ِﻬﻢَْ ﻳﺘَ ﺮَﺩﱠﺩُﻭﻥَ ٬ ﴾ ﻭﻓ ﻲ ﻗ ﺮﺍﺭِﻫﻢ ﻳ ﻀﻄﺮﺑﻮﻥ ٬ ﻭﻋﻠ ﻰ ﺃﺩﺑ ﺎﺭِﻫﻢ ﻳﻨﻜ ﺼﻮﻥ٬
ﻭﻟﻌﻬ ﻮﺩِﻫﻢ ﻳﻨﻘ ﻀﻮﻥ . ﺇﻥ ﻋﻠﻴ ﻚ ﺃﻳﱡﻬ ﺎ ﺍﻟﻌﺒ ﺪُ ﺇﺫﺍ ﻟﻤ ﻊ ﺑ ﺎﺭﻕُ ﺍﻟ ﺼﻮﺍﺏِ ٬ ﻭﻇﻬ ﺮ ﻟ ﻚ
ﻏﺎﻟﺐُ ﺍﻟﻈﻦﱢ ٬ ﻭﺗﺮﺟﱠﺢ ﻟﺪﻳﻚ ﺍﻟﻨﻔﻊُ ٬ ﺃﻥ ﺗُﻘﺪِﻡ ﺑﻼ ﺍﻟﺘﻮﺍءٍ ﻭﻻ ﺗﺄﺧﱡﺮٍ.
ﻭﺍﻣ ﺾِ ﻛﺎﻟ ﺴﻴﻒ ﻋﻠ ﻰ ﻛ ﻒﱢ ﺍﻃﱠ ﺮﺡْ ﻟﻴﺘ ﺎً ﻭﺳ ﻮﻓﺎً ﻭﻟﻌ ﻞْ
ﺍﻟﺒﻄ ﻞْ
ْﻦ ٬ ﻭﺫﻫ ﺐ ﺇﻟ ﻰ ﺣﻜ ﻴﻢٍ ﻟﻘﺪ ﺗﺮ ﱠﺩﺩَ ﺭﺟﻞٌ ﻓﻲ ﻃﻼﻕ ﺯﻭﺟﺘ ﻪ ﺍﻟﺘ ﻲ ﺃﺫﺍﻗْﺘ ﻪ ﺍﻷﻣ ﱠﺮﻳ
ﻳﺸﺘﻜﻴﻪ ٬ ﻗﺎﻝ : ﻛﻢ ﻟﻚ ﻣﻦ ﺳﻨﺔ ﻣﻊ ﻫﺬﻩ ﺍﻟﺰﻭﺟﺔِ ؟ ﻗﺎﻝ : ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕٍ . ﻗﺎﻝ : ﺃﺭﺑ ﻊ
ﺳﻨﻮﺍﺕٍ ﻭﺃﻧﺖ ﺗﺤﺘﺴﻲ ﺍﻟﺴﱡﻢﱠ ؟!
ﺻﺤﻴﺢٌ ﺃﻥ ﻫﻨﺎﻙ ﺻﺒﺮﺍً ﻭﺗﺤﻤﱡﻼً ﻭﺍﻧﺘﻈﺎﺭﺍً ٬ ﻟﻜﻦ ﺇﻟﻰ ﻣﺘﻰ ؟ ﺇﻥ ﺍﻟﻔﻄِ ﻦ ﻳﻌﻠ ﻢُ
ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮﻳﻦ ﻳﺘﻢﱡ ﺃﻭ ﻻ ﻳﺘﻢﱡ ٬ ﻳﺼﻠﺢُ ﺃﻭ ﻻ ﻳﺼﻠﺢُ ٬ ﻳ ﺴﺘﻤﺮﱡ ﺃﻭ ﻻ ﻳ ﺴﺘﺮ ٬ ﻓْﻠﻴﺘﺨ ﺬْ
ﻗ ﺮﺍﺭﺍً.
ﻭﺍﻟﺸﺎﻋﺮُ ﻳﻘﻮﻝُ :
ﻻ ﲢﺰﻥ
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ـ ﻪِ ﺍﻟ ﻨﻔﺲُ ﺗﻌﺠ ﻞُ ﺍﻟﻔ ﺮﺍ ِ
ﻕ ﻭﻋ ﻼﺝُ ﻣ ﺎ ﻻ ﺗ ﺸْﺘﻬِﻴـ
ﻭﺍﻟ ﺬﻱ ﻳﻈﻬ ﺮُ ﻣ ﻦ ﺍﻟ ﺴﱢﻴﺮِ ﻭﺍﺳ ﺘﻘﺮﺍءِ ﺃﺣ ﻮﺍﻝِ ﺍﻟﻨ ﺎﺱِ ٬ ﺃﻥ ﺍﻹﺭﺑ ﺎﻙ ﻭﺍﻟﺤﻴ ﺮﺓ
ﻳﺄﺗﻴﻬﻢ ﻓﻲ ﻣﻮﺍﻗﻒ ﻛﺜﻴﺮﺓٍ ٬ ﻟﻜﻦ ﻏﺎﻟﺐ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﻓﻲ ﺃﺭﺑﻊِ ﻣﺴﺎﺋﻞ:
ﺍﻷﻭﻟﻰ : ﻓﻲ ﺍﻟﺪﺭﺍﺳﺔِ ﻭﺍﺧﺘﻴﺎﺭِ ﺍﻟﺘﺨﺼﱡﺺِ ٬ ﻓﻬﻮ ﻻ ﻳ ﺪﺭﻱ ﺃﻱﱠ ﻗ ﺴﻢ ﻳ ﺴﻠﻜُﻪ٬
ﻓﻴﺒﻘﻰ ﻓﻲ ﺫﻟﻚ ﻓﺘﺮﺓً . ﻭﻋﺮﻓﺖُ ﻃُﻼﱠﺑﺎً ﺿﻴﱠﻌُﻮﺍ ﺳﻨﻮﺍﺕٍ ﺑﺴﺒﺐ ﺗﺮ ﱡﺩﺩِﻫﻢ ﻓﻲ ﺍﻷﻗ ﺴﺎﻡِ٬
ﻭﻓ ﻲ ﺍﻟﻜﻠﻴ ﺎﺕِ ٬ ﻓﻴﺒﻘ ﻰ ﺑﻌ ﻀﻬﻢ ﻣﺘ ﺮﺩﺩﺍً ﻗﺒ ﻞ ﺍﻟﺘ ﺴﺠﻴﻞ ٬ ﺣﺘ ﻰ ﻳﻔﻮﺗ ﻪ ﺍﻟﺘ ﺴﺠﻴﻞُ٬
ﻭﺑﻌﻀُﻬﻢ ﻳﺪﺧﻞُ ﻓﻲ ﻗﺴﻢٍ ﺳﻨﺔً ﺃﻭ ﺳﻨﺘﻴﻦ ٬ ﻓﻴﺮﺗ ﻀﻲ ﺍﻟ ﺸﺮﻳﻌﺔ ﺛ ﻢ ﻳ ﺮﻯ ﺍﻻﻗﺘ ﺼﺎﺩ٬
ﺷ َﺬﺭََ ﻣ َﺬﺭَ.
ﺛﻢ ﻳﻌ ﻮﺩُ ﺇﻟﻰ ﺍﻟﻄﺐﱢ ٬ ﻓﻴﺬﻫﺐُ ﻋﻤﺮَُ
ﻭﻟﻮ ﺃﻧﻪ ﺩﺭﺱ ﺃﻣﺮﻩ ﻭﺷﺎﻭﺭ ﻭﺍﺳﺘﺨﺎﺭ ﺍﷲ ﻓﻲ ﺃﻭﻝِ ﺃﻣ ﺮِﻩِ ٬ ﺛ ﻢ ﺫﻫ ﺐ ﻻ ﻳﻠ ﻮﻱ
ﻋﻠﻰ ﺷﻲء ٬ ﻷﺣﺮﺯ ﻋﻤﺮﻩ ﻭﺻﺎﻥ ﻭﻗﺘﻪ ٬ ﻭﻧﺎﻝ ﻣﺎ ﺃﺭﺍﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺨﺼﱡﺺِ.
ﺍﻟﺜﺎﻧﻴﺔ : ﺍﻟﻌﻤﻞُ ﺍﻟﻤﻨﺎﺳﺐُ ٬ ﻓﺒﻌﻀﻬﻢ ﻻ ﻳﻌﺮﻑُ ﻣﺎ ﻫ ﻮ ﺍﻟﻌﻤ ﻞ ﺍﻟ ﺬﻱ ﻳﻨﺎﺳ ﺒُﻪ٬
ﻓﻤﺮﺓً ﻳﻌﺘﻨﻖُ ﻭﻇﻴﻔﺔً ٬ ﺛﻢ ﻳﺘﺮﻛُﻬﺎ ﻟﻴﺬﻫﺐ ﺇﻟﻰ ﺷ ﺮﻛﺔٍ ٬ ﺛ ﻢ ﻳﻬﺠ ﺮُ ﺍﻟ ﺸﺮﻛﺔ ﺇﻟ ﻰ ﻋﻤ ﻞ
ﺗﺠﺎﺭﻱ ﺑﺤﺖٍ ٬ ﺛﻢ ﻳﺤﺼﻞُ ﻋﻠﻰ ﺍﻟﻌﺪﻡِ ﻭﺍﻹﻓﻼﺱِ ﻭﺍﻟﻔﻘﺮِ ﺛﻢ ﻳﻠ ﺰﻡُ ﺑﻴﺘ ﻪ ﻣ ﻊ ﺻ ﻔﻮﻑِ
ﺍﻟﻌﺎﻃﻠﻴﻦ.
ﻭﺃﻗﻮﻝُ ﻟﻬﺆﻻءِ : ﻣﻦ ﻓُﺘﺢ ﻟﻪ ﺑﺎﺏُ ﺭﺯﻕٍ ﻓﻠْﻴﻠﺰ ْﻣﻪُ ٬ ﻓﺈﻥﱠ ﺭﺯﻗﻪ ﻣ ﻦْ ﻫ ﺬﺍ ﺍﻟﻤﻜ ﺎﻥِ
٬ ﻭﻣﻦْ ﻟﺰﻡ ﺑﺎﺑﺎً ﺃُﻭﺗﻲ ﺳﻬﻮﻟﺘﻪ ﻭ َﻓﺘْﺤﻪ ﻭﺣﻜﻤﺘﻪ.
ﺍﻟﺜﺎﻟﺜﺔ : ﺍﻟﺰﻭﺍﺝُ ٬ ﻭﺃﻛﺜﺮُ ﻣﺎ ﻳﺄﺗﻲ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺤﻴ ﺮﺓُ ﻭﺍﻻﺿ ﻄﺮﺍﺏُ ﻓ ﻲ ﻣ ﺴﺄﻟﺔِ
ﺍﺧﺘﻴ ﺎﺭِ ﺍﻟﺰﻭﺟ ﺔِ ٬ ﻭﻗ ﺪ ﻳ ﺪﺧﻞُ ﺭﺃﻱ ﺍﻵﺧ ﺮﻳﻦ ﻓ ﻲ ﺍﻻﺧﺘﻴ ﺎﺭِ ٬ ﻓﺎﻟﻮﺍﻟ ﺪُ ﻳ ﺮﻯ ﻟﻮﻟ ﺪﻩِ
ﺍﻣﺮﺃﺓً ﻏﻴﺮ ﺍﻟﺘﻲ ﻳﺮﺍﻫﺎ ﺍﻻﺑﻦُ ﺃﻭ ﺍﻟﺘﻲ ﺗﺮﺍﻫﺎ ﺍﻷﻡﱡ ٬ ﻓﺮﺑﻤﺎ ﻭﺍﻓﻖ ﺍﻻﺑﻦُ ﺭﻏﺒ ﺔ ﻭﺍﻟ ﺪِﻩ٬
ﻓﻴﺤﺼﻞُ ﻣﺎ ﻻ ﻳﺮﻳﺪُﻩ ٬ ﻭﻣﺎ ﻳﺤﺒﱠﻪ ٬ ﻭﻣﺎ ﻻ ﻳﻘﺪﻣُﻪ.
ﻭﻧﺼﻴﺤﺘﻲ ﻟﻬﺆﻻءِ ﺃﻥ ﻻ ﻳُﻘﺪﻣُﻮﺍ ﻓﻲ ﻣﺴﺄﻟﺔ ﺍﻟﺰﻭﺍﺝِ ﺑﺎﻟﺨﺼﻮﺹِ ﺇﻻ ﻋﻠ ﻰ ﻣ ﺎ
ﺴﻦِ ﻭﺍﻟﻤﻮﺍﻓﻘ ﺔِ ٬ ﻷﻥ ﺍﻟﻤ ﺴﺄﻟﺔ ﻣ ﺴﺄﻟﺔُ ﻣ ﺼﻴﺮِ ﻳﺮﺗﺎﺣﻮﻥ ﺇﻟﻴﻪ ﻓ ﻲ ﺟﺎﻧ ﺐِ ﺍﻟ ﺪﻳﻦ ﻭﺍﻟﺤُْ
ﺍﻣﺮﺃﺓٍ ﻻ ﻣﻜﺎﻥ ﻟﻠﻤﺠﺎﺯﻓﺔِ ﺑﻬﺎ.
ﺍﻟﺮﺍﺑﻌ ﺔ : ﺗ ﺄﺗﻲ ﺍﻟﺤﻴ ﺮﺓُ ﻭﺍﻻﺿ ﻄﺮﺍﺏُ ﻓ ﻲ ﻣ ﺴﺄﻟﺔِ ﺍﻟﻄ ﻼﻕِ ٬ ﻓﻴﻮﻣ ﺎً ﻳ ﺮﻯ
ﺍﻟﻔ ﺮﺍﻕ ﻭﻳﻮﻣ ﺎً ﻳ ﺮﻯ ﺍﻟﻤﻌﺎﻳ ﺸﺔ ﻭﻳﻮﻣ ﺎً ﻳ ﺮﻯ ﺃﻥ ﻳُﻨﻬ ﻲ ﺍﻟﻤﻌﺎﻳ ﺸﺔ ٬ ﻭﺁﺧ ﺮ ﻳ ﺮﻯ ﺃﻥ
ﻳﻘﻄ ﻊ ﺍﻟﺤﺒْ ﻞ ٬ ﻓﻴ ﺼﻴﺒﻪ ﻣ ﻦ ﺍﻹﻋﻴ ﺎء ٬ ﻭﺣُﻤﱠ ﻰ ﺍﻟ ﺮﻭﺡِ ٬ ﻭﻓ ﺴﺎﺩِ ﺍﻟ ﺮﺃﻱ ٬ ﻭﺗ ﺸﺘﱡﺖِ
ﺍﻷﻣﺮِ ٬ ﻣﺎ ﺍﷲُ ﺑﻪ ﻋﻠﻴﻢٌ.
ﺇﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﺃﻥ ﻳُﻨﻬﻲ ﻫ ﺬﻩ ﺍﻟ ﻀﻮﺍﺋﻖ ﺍﻟﻨﻔ ﺴﻴﺔ ﺑﻘ ﺮﺍﺭِﻩ ﺍﻟ ﺼﺎﺭﻡِ ٬ ﺇﻥ ﺍﻟﻌﻤ ﺮ
ﻭﺍﺣ ﺪٌ ٬ ﻭﺇﻥ ﺍﻟﻴ ﻮﻡ ﻟ ﻦ ﻳﺘﻜ ﺮﱠﺭ ٬ ﻭﺇﻥ ﺍﻟ ﺴﺎﻋﺔ ﻟ ﻦ ﺗﻌ ﻮﺩ ٬ ﻓﻌﻠﻴ ﻪ ﺃﻥ ﻳﻌﻴ ﺸﻬﺎ ﺳ ﻌﺎﺩﺓً
ﻳ ﺸﺎﺭﻙ ﻓﻴﻬ ﺎ ﺑﻨﻔ ﺴِﻪ ٬ ﻳ ﺸﺎﺭﻙُ ﺑﻨﻔ ﺴِﻪ ﻓ ﻲ ﺍﺳ ﺘﺠﻼﺏِ ﻫ ﺬﻩ ﺍﻟ ﺴﻌﺎﺩﺓِ ٬ ﻭﺗ ﺄﺗﻲ ﻫ ﺬﻩ
ﻻ ﲢﺰﻥ
294
ﺍﻟ ﺴﻌﺎﺩﺓُ ﺑﺎﺗﺨ ﺎﺫِ ﺍﻟﻘ ﺮﺍﺭِ . ﺇﻥ ﺍﻟﻌﺒ ﺪ ﺍﻟﻤ ﺴﻠﻢ ﺇﺫﺍ ﻫ ﻢﱠ ﻭﻋ ﺰﻡ ﻭﺗﻮﻛ ﻞ ﻋﻠ ﻰ ﺍﷲِ ﺑﻌ ﺪ ﺃﻥ
ﻳﺴﺘﺨﻴ ﺮ ﻭﻳُﺸﺎﻭِﺭ ٬ ﺻﺎﺭ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻭﻝ:
ﻭﺃﻋﺮﺽ ﻋ ﻦ ﺫﻛْ ﺮِ ﺍﻟﻌﻮﺍﻗ ﺐِ ﺇﺫﺍ ﻫ ﻢﱠ ﺃﻟﻘ ﻰ ﺑ ﻴﻦ ﻫﻤﱠﻴْ ﻪ
ﺟﺎﻧﺒ ﻢ ﺎِ ﺍﻟ ﺪﻫﺮِ٬
ٌ ﻛﻤﻀﺎءِ ﺍﻟﺴﻴﻒِ ٬ ﻭﺗﺼﻤﻴﻢٌ ﻛﺘ ﺼﻤﻴ ﻋﻴﻨ ء ﻪُ
ﺇﻗﺪﺍﻡٌ ﻛﺈﻗﺪﺍﻡ ﺍﻟﺴﻴﻞ ٬ ﻭﻣﻀﺎ
ﻭﺍﻧﻄﻼﻕٌ ﻛﺎﻧﻄﻼﻕِ ﺍﻟﻔﺠﺮَِ ﴿ ٬ ﻓﺄَﺟْﻤِﻌُﻮﺍْ ﺃَﻣْ َﺮ ُﻛﻢْ ﻭَﺷُ َﺮﻛَﺎء ُﻛﻢُْ ﺛﻢﱠ ﻻََ ﻳﻜُ ﻦْ ﺃَﻣْ ﺮُ ُﻛﻢَْ
ﻋﻠَْ ﻴ ُﻜﻢْ
ﻏُﻤﱠﺔًُ ﺛﻢﱠ ﺍ ْﻗﻀُﻮﺍِْ ﺇَﻟﻲﱠ ﻭَﻻَ ﺗُﻨﻈِﺮُﻭﻥِ. ﴾
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ﻛﻤﺎ ﺗﺪﻳﻦ ﺗُﺪﺍﻥ
ﻋﺠﺒﺎً ﻟﻨﺎ ! ﻧﺮﻳﺪُ ﻣﻦ ﺍﻟﻨﺎﺱِ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺣﻠﻤ ﺎء ﻭﻧﺤ ﻦُ ﻧﻐ ﻀﺐُ ٬ ﻭﻧﺮﻳ ﺪُ ﻣ ﻨﻬﻢ
ﺃﻥ ﻳﻜﻮﻧ ﻮﺍ ﻛﺮﻣ ﺎء ﻭﻧﺤ ﻦ ﻧﺒﺨ ﻞُ ٬ ﻭﻧﺮﻳ ﺪ ﻣ ﻨﻬﻢ ﺍﻟﻮﻓ ﺎء ﺑﺤ ﺴﻦ ﺍﻹﺧ ﺎءِ ٬ ﻭﻧﺤ ﻦ ﻻ
ﻧﺆﺩﻱ ﺫﻟﻚ.
ﻭﻫ ﻞ ﻋُ ﻮﺩٌ ﻳﻔ ﻮﺡُ ﺑ ﻼ ﺗُﺮﻳ ﺪُ ﻣﻬ ﺬﱠﺑﺎً ﻻ ﻋﻴ ﺐ ﻓﻴ ﻪِ
ﺩُﺧ ﺎﻥِ ﻭﻗﺎﻟﻮﺍ : ﻣﻦ ﻷﺧﻴﻚ ﻛﻠﱢﻪ.
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻋﻠ ﻰ ﺷ ﻌﺚٍ ﺃﻱﱡ ﺍﻟﺮﺟ ﺎﻝِ ﻭﻟ ﺴﺖ ﺑِﻤُ ﺴْﺘﺒْﻖٍ ﺃﺧ ﺎً ﻻ
ﺍﻟﻤﻬ ﺬﱠﺏُ ﱡ ﻪُ
ﻭﻗﺎﻝ ﺍﺑﻤﻦُ ﺍﻟﺮﻭﻣﻲﱡ: ﺗﻠُ
ـﻤﻬﺬﱠﺏ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﺴﺖ ﻣُﻬﺬﱠﺑﺎ ﻭ ِﻣﻦْ ﻋﺠﺐِ ﺍﻷﻳ ﺎﻡِ ﺃﻧﱠ ﻚ ﺗ ﺒﺘﻐ ﻲ
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ﻭﻗﻔــــﺔٌ
ﻗﺎﻝ ﺇﻳﻠﻴﺎ ﺃﺑﻮ ﻣﺎﺿﻲ:
ﻛﻴﻒ ﺗﻐﺪﻭ ﺇﺫﺍ ﻏﺪﻭﺕ ﻋﻠﻴﻼ ﺃﻳﱡﻬ ﺎ ﺍﻟ ﺸﺎﻛﻲ ﻭﻣ ﺎ ﺑ ﻚ ﺩﺍءٌ
ﺗﺘ ﻮﻗﱠﻰ٬ ﻗﺒ ﻞ ﺍﻟﺮﺣﻴ ﻞِ ﺇﻥﱠ ﺷ ﺮﱠ ﺍﻟﺠُﻨ ﺎﺓِ ﻓ ﻲ ﺍﻷﺭﺽ
ﱠﺣﻴﻼ ﺍﻟ ﺮ
ﺎ ﺍﻟﻨ ﺪﻯ ﺃﻥ ﺗ ﺮﻯ ﻓﻮﻗﻬ ﺲٌ ﻧﻔ
ْﻙ ﻓ ﻲ ﺍﻟ ﻮﺭﻭﺩِ٬ ﻭ ﺗﺮﻯ ﺍﻟ ﺸﱠﻮ
ﺇﻛﻠ ﻴﻼ
ﻣَ ﻦْ ﻳﻈُ ﻦﱡ ﺍﻟﺤﻴ ﺎﺓ ﻋﺒﺌ ﺎً ْ ﻰ
ﻮ ﻋ ﺐءٌ ﻋﻠ ﻰ ﺍﻟﺤﻴ ﺎﺓِ ﻭﺗﻌﻤ
ﻫ
ﻴﻼ ﺛﻘ
ِ ﺷ ﻴﺌﺎً ﻻ ﻳ ﺮﻯ ﻓ ﻲ ﺍﻟﻮﺟ ﻮﺩ ﻞٌ
ﺛﻘﻴ ﺎ ﻝٍ
ﺴﻪُ ﺑﻐﻴ ﺮ ﺟﻤ ﻭﺍﻟ ﺬﻱ ﻧﻔُ
ﺟﻤ ﻴﻼ
ﻻ ﲢﺰﻥ
295
ﻻ ﺗﺨ ﻒْ ﺃﻥْ ﻳ ﺰﻭﻝ ﺣﺘ ﻰ ﻓﺘﻤﺘﱠ ﻊْ ﺑﺎﻟ ﺼﱡﺒﺢِ ﻣ ﺎ ﺩُﻣ ﺖ
ُﻭﻻ
ﻪ ﻛ ﺰ ﻴْﻼ
ﻳ
ﻗ ﺼﱢﺮ ﺍﻟﺒﺤ ﺚ ﻓﻴ ْﺳ ﻚ ﻫ ﻢﱞﻪِ
ﻓﻴ
ﻭ ﺇﺫﺍ ﻣ ﺎ ﺃﻇ ﻞﱠ ﺭﺃ
ُ ﻮﻻ
ﻳ ﻓﻤﻄِ ﻦ ﺍﻟﻌ ﺎﺭِ ﺃﻥ ﺗﻈ ﻞﱠ ﺃﺩﺭﻛ ﺖْ ﻛُﻨْﻬَ ﻪَ ﻃﻴ ﻮﺭُ
ﻮﻻ
ُ ﺮَﺣﺎً
ﺗ ﺟﺨﻬِ ﺬﺕْ ﻓﻴ ﻪ ﻣَْ
ﺴ ﻲ
ﱠﻭﺍﺑ ﻚُ
ﻣ ﺮ ﺎ ﺗﺮﺍﻫ ﺎ ﻭﺍﻟﺤﻘ ﻞُِ ﻣﻠْ ﺍﻟ
ﻭﻣﻘ ﻴﻼ
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ﺿﺮﻳﺒﺔُ ﺍﻟﻜﻼﻡِ ﺍﻟﺨ ﻼﱠﺏِ
ﺇﻥّ ﺳﻌﺎﺩﺗﻨﺎ ﺗﻜﻤﻞُ ﻓﻲ ﻗﻴﺎﻣِﻨﺎ ﺑﻮﺍﺟﺒﻨﺎ ﻣﻊ ﺧﺎﻟﻘِﻨﺎ ٬ ﺛﻢ ﻣﻊ ﺧﻠْﻘِﻪ ٬ ﻣﻊ ﺍﷲِ ﺛﻢ ﻣ ﻊ
ﺍﻹﻧ ﺴﺎﻥِ . ﺇﻥ ﺍﻟﻜ ﻼﻡ ﺳ ﻬﻞٌ ﻧﻄﻘُ ﻪ ﻭﺗﺠﺒﻴ ﺮُﻩ ﻭﺯﺧﺮﻓﺘُ ﻪ ٬ ﻟﻜ ﻦ ﺍﻷﺻ ﻌﺐ ﻣ ﻦ ﺫﻟ ﻚ
ﺻﻴﺎﻏﺘُﻪ ﻓﻲ ﻣُﺜُﻞٍ ﻋﻠﻴﺎ ﻣﻦ ﺍﻟ ﺼﻔﺎﺕِ ﺍﻟﺤﻤﻴ ﺪﺓِ ﻭﺍﻷﻋﻤ ﺎﻝِ ﺍﻟﺠﻠﻴﻠ ﺔِ َ ﴿ ﺃﺗَ ﺄْﻣُﺮُﻭﻥَ ﺍﻟﻨﱠ ﺎﺱَ
ﺴﻜُﻢْ ﻭَﺃَﻧﺘُﻢَْ ﺗ ْﺘﻠُﻮﻥَ ﺍ ْﻟ ِﻜﺘَﺎﺏَ ﺃَ َﻓﻼََ ﺗ ْﻌ ِﻘﻠُﻮﻥَ. ﴾ ﺴﻮْﻥَ ﺃَﻧﻔُ َ ﺑِﺎ ْﻟﺒِﺮﱢَ ﻭﺗَﻨ َ
ﺇﻥﱠ ﺍﻵﻣﺮ ﺑﺎﻟﻤﻌﺮﻭﻑِ ﺍﻟﺘﺎﺭﻙ ﻟﻪ ٬ ﻭﺍﻟﻨ ﺎﻫﻲ ﻋ ﻦ ﺍﻟﻤﻨﻜ ﺮِ ﺍﻟﻔﺎﻋ ﻞ ﻟ ﻪ ٬ ﻳُﻮﺿ ﻊُ
– ﻛﻤﺎ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ – ﻳ ﻮﻡ ﺍﻟﻘﻴﺎﻣ ﺔِ ﻓ ﻲ ﺍﻟﻨ ﺎﺭِ ٬ ﻓﻴ ﺪﻭﺭُ ﺑﺄﻣﻌﺎﺋِ ﻪ ﻛﻤ ﺎ ﻳ ﺪﻭﺭُ
ﺍﻟﺤﻤ ﺎﺭُ ﺑﺮﺣ ﺎﻩُ ٬ ﻓﻴ ﺴﺄﻟﻪ ﺃﻫ ﻞُ ﺍﻟﻨ ﺎﺭِ ﻋ ﻦ ﺳ ﺮﱢ ﻫﻼِﻛ ﻪ ٬ ﻓﻘ ﺎﻝ : ﻛﻨ ﺖُ ﺁﻣ ﺮُﻛﻢ
ﺑﺎﻟﻤﻌﺮﻭﻑِ ﻭﻻ ﺁﺗﻴﻪِ ٬ ﻭﺃﻧﻬﺎﻛُﻢ ﻋﻦ ﺍﻟﻤﻨﻜﺮِ ﻭﺁﺗﻴﺔِ.
ﻫ ﻼﱠ ﻟﻨﻔ ﺴِﻚ ﻛ ﺎﻥ ﺫﺍ ﻳ ﺎ ﺃﻳﱡﻬ ﺎ ﺍﻟﺮﺟ ﻞُ ﺍﻟﻤﻌﻠﱢ ﻢُ
ﺍﻟﺘﻌﻠ ﻴﻢُ
ُ ﺃﺑﻮ ﻣﻌﺎﺫ ﺍﻟﺮﺍﺯﻱ ﻓﺒﻜﻰ ﻭﺃﺑﻜﻰ ﺍﻟﻨﺎﺱ ٬ ﺛﻢ ﻗﺎﻝ: َﻴ ﺮﻩُ
ﻭﻗﻒ ﺍﻟﻮﻋﻆُ ﺍﻟﺸﻬﻴﺮ ﻏ
ﻃﺒﻴ ﺐٌ ﻳ ﺪﺍﻭﻱ ﺍﻟﻨ ﺎﺱ ﻭﻫُ ﻮ ﻭﻏﻴ ﺮُ ﻧﻘ ﻲﱢ ﻳ ﺄﻣﺮُ ﺍﻟﻨ ﺎﺱ
ﻋﻠﻴ ﻞٌ
ﱠﻕ ﻫ ﻮ ﺃﻭﻻً ٬ ﺛ ﻢ ِ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺼﺪﻗﺔِ ٬ ﺗ ﺼﺪ ﺑ ﺎﻟﺘ ﻘﻰ
ﻛﺎﻥ ﺑﻌﺾُ ﺍﻟﺴﻠﻒ
ﺃﻣﺮﻫﻢ ٬ ﻓﺎﺳﺘﺠﺎﺑُﻮﺍ ﻃﻮﺍﻋﻴﺔً.
ﻭﻗﺮﺃﺕُ ﺃﻥ ﻭﺍﻋﻈﺎً ﻓﻲ ﻋﻬﺪِ ﺍﻟﻘﺮﻭﻥِ ﺍﻟﻤﻔ ﻀﱠﻠﺔِ ٬ ﺃﺭﺍﺩ ﺃﻥ ﻳ ﺄﻣﺮ ﺍﻟﻨ ﺎﺱ ﺑ ﺎﻟ ِﻌﺘْﻖِ
٬ ﻭﻗﺪ ﻃﻠﺐ ﻣﻨ ﻪ ﻛﺜﻴ ﺮٌ ﻣ ﻦ ﺍﻟﺮﻗﻴ ﻖ ﺃﻥ ﻳ ﺴﺄﻝ ﺍﻟﻨ ﺎﺱ ﺫﻟ ﻚ ٬ ﻓﺠﻤ ﻊ ﻧﻘ ﻮﺩﺍً ﻓ ﻲ ﻭﻗ ﺖٍ
ﻃﻮﻳﻞ ﺛﻢ ﺃﻋﺘﻖ ﺭﻗﺒﺔً ٬ ﺛﻢ ﺃﻡﱠ ﻓﺄﻣﺮَ ﺑﺎﻟ ِﻌﺘْﻖ ٬ ﻓﺎﻗﺘﺪﻯ ﺍﻟﻨﺎﺱُ ﻭﺃﻋﺘﻘُﻮﺍ ﺭﻗﺎﺑﺎً ﻛﺜﻴﺮﺓ.
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ﺍﻟﺮﺍﺣﺔُ ﻓﻲ ﺍﻟﺠﻨﱠﺔِ
. ﴾ ﺧَﻠ ْﻘﻨَﺎ ﺍ ْﻟﺈِﻧﺴَﺎﻥَ ﻓِﻲَ ﻛﺒَﺪٍ
﴿ ﻟَﻘَﺪَْ
ﻻ ﲢﺰﻥ
296
ﻳﻘﻮﻝُ ﺃﺣﻤﺪُ ﺑﻦُ ﺣﻨﺒﻞَ ٬ ﻭﻗﺪ ﻗﻴﻞ ﻟﻪ : ﻣﺘﻰ ﺍﻟﺮﺍﺣﺔُ ؟ ﻗﺎﻝ : ﺇﺫﺍ ﻭﺿ ﻌﺖ ﻗ ﺪﻣﻚ
ﻓﻲ ﺍﻟﺠﻨﺔِ ﺍﺭﺗﺤﺖ.
ﻻ ﺭﺍﺣ ﺔ ﻗﺒ ﻞ ﺍﻟﺠﻨ ﺔِ ٬ ﻫﻨ ﺎ ﻓ ﻲ ﺍﻟ ﺪﻧﻴﺎ ﺇﺯﻋﺎﺟ ﺎﺕُ ﻭﺯﻋ ﺎﺯﻉُ ﻭﻓ ﺘﻦٌ ﻭﺣ ﻮﺍﺩﺙُ
ﻭﻣﺼﺎﺋﺐُ ﻭﻧﻜﺒﺎﺕُ ٬ ﻣَﺮَﺽٌ ﻭﻫﻢﱞ ﻭﻏﻢﱡ ﻭﺣﺰﻥٌ ﻭﻳﺄﺱٌ.
ﺻ ﻔﻮﺍً ﻣ ﻦ ﺍﻷﻗ ﺬﺍءِ ﻃﺒِﻌَ ﺖْ ﻋﻠ ﻰ ﻛ ﺪﺭٍ ﻭﺃﻧ ﺖ ُ
ﻭﺍﻷﻛ ﺪﺍﺔﺭٍِ ٬ ﺃﺧﺒﺮﻧ ﻲ
ﺠﻴﺮﻳﺎ ٬ ﻭﻛ ﺎﻥ ﺭﺟ ﻼً ﺻ ﺎﺣﺐ ﺃﻣﺎﻧ ٍ ﻣﻦ ﻧﻴﺪُﻫﺎ
ﺗﺮﻳ
ﺃﺧﺒﺮﻧﻲ ﺯﻣﻴﻞُ ﺩﺭﺍﺳﺔ
ﺃﻥ ﺃﻣﱠﻪ ﻛﺎﻧﺖ ﺗُﻮﻗﻈُﻪ ﻓﻲ ﺍﻟﺜﻠﺚِ ﺍﻷﺧﻴﺮ ٬ ﻗﺎﻝ : ﻳﺎ ﺃﻣﱠﺎﻩُ ٬ ﺃﺭﻳﺪ ﺍﻟﺮﺍﺣ ﺔ ﻗﻠ ﻴﻼً . ﻗﺎﻟ ﺖ
: ﻣﺎ ﺃﻭﻗﻈﻚ ﺇﻻ ﻟﺮﺍﺣﺘِﻚ ٬ ﻳﺎ ﺑﻨﻲ ﺇﺫﺍ ﺩﺧﻠﺖ ﺍﻟﺠﻨﺔ ﻓﺎﺭﺗﺢْ.
ﻛﺎﻥ ﻣﺴﺮﻭﻕٌ – ﺃﺣﺪُ ﻋﻠﻤ ﺎءِ ﺍﻟ ﺴﻠﻒِ – ﻳﻨ ﺎﻡُ ﺳ ﺎﺟﺪﺍً ٬ ﻓﻘ ﺎﻝ ﻟ ﻪ ﺃﺻ ﺤﺎﺑﻪُ : ﻟ ﻮ
ﺃﺭﺣ ﺖ ﻧﻔﺴﻚ . ﻗﺎﻝ : ﺭﺍﺣﺘﻬﺎ ﺃﺭﻳﺪُ.
ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺘﻌﺠﱠﻠﻮﻥ ﺍﻟﺮﺍﺣﺔ ﺑﺘﺮﻙِ ﺍﻟﻮﺍﺟﺐِ ٬ ﺇﻧﻤﺎ ﻳﺘﻌﺠﱠﻠﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺣﻘﻴﻘﺔً.
ﺇﻥﱠ ﺍﻟﺮﺍﺣﺔً ﻓﻲ ﺃﺩﺍءِ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢِ ٬ ﻭﺍﻟﻨﻔﻊِ ﺍﻟﻤﺘﻌﺪﱢﻱ ٬ﻭﺍﺳﺘﺜﻤﺎﺭِ ﺍﻟﻮﻗ ﺖِ ﻓﻴﻤ ﺎ
ﻳﻘﺮﱢﺏُ ﻣﻦ ﺍﷲِ.
ﺇﻥﱠ ﺍﻟﻜﺎﻓﺮ ﻳﺮﻳﺪُ ﺣﻈﱠﻪ ﻫﻨﺎ ٬ ﻭﺭﺍﺣ َﺘﻪُ ﻫﻨﺎ ٬ ﻭﻟﺬﻟﻚ ﻳ ﻘﻮﻟﻮﻥ ﴿ : ﺭَ ﱠﺑﻨَ ﺎ ﻋَﺠﱢ ﻞ ﱠﻟﻨَ ﺎ
ﻄﻨَﺎَ ﻗ ْﺒﻞََ ﻳ ْﻮﻡِ ﺍﻟْﺤِﺴَﺎﺏِ. ﴾ ﻗِ ﱠ
ﺨﻴْﺮِ ﻭﺣﻈﱠﻨﺎ ﻣ ﻦ ﺍﻟ ﺮﺯﻕِ ﻗﺒ ﻞ ﻳ ﻮﻡِ ﻗﺎﻝ ﺑﻌﺾُ ﺍﻟﻤﻔﺴﱢﺮﻳﻦ : ﺃﻱ : ﻧﺼﻴﺒﻨﺎ ﻣﻦ ﺍﻟ َ
ﺍﻟﻘﻴﺎﻣﺔِ.
ﺟﻠَ ﺔَ ٬ ﴾ ﻭﻻ ﻳﻔﻜﱢ ﺮﻭﻥ ﻓ ﻲ ﺍﻟﻐ ﺪِ ﻭﻻ ﻓ ﻲ ﺍﻟﻤ ﺴﺘﻘﺒﻞِ٬ ﺤﺒﱡ ﻮﻥَ ﺍ ْﻟﻌَﺎ ِ ﴿ ﺇِﻥﱠَ ﻫ ُﺆﻟَ ﺎء ﻳُ ِ
ﻭﻟﺬﻟﻚ ﺧﺴﺮُﻭﺍ ﺍﻟﻴﻮﻡ ﻭﺍﻟﻐﺪ ٬ ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﻨﺘﻴﺠﺔ ٬ ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ.
ﻭﻫﻜﺬﺍ ﺧُﻠﻘﺖِ ﺍﻟﺤﻴﺎﺓِ ٬ ﺧﺎﺗﻤﺘُﻬﺎ ﺍﻟﻔﻨﺎءُ ﻓﻬﻲ ﺷﺮﺏٌ ﻣﻜ ﱠﺪﺭٌ ٬ ﻭﻫﻲ ﻣ ﺰﺍﺝٌ ﻣﻠ ﻮﱠﻥ
ﻻ ﺗﺴﺘﻘﺮﱡ ﻋﻠﻰ ﺷﻲء ٬ ﻧﻌﻤﺔٌ ﻭﻧﻘﻤﺔٌ ٬ ﺷﺪﱠﺓٌ ﻭﺭﺧﺎءٌ ٬ ﻏﻨﻰً ﻭﻓﻘﺮٌ.
ﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻬﺎﻳﺔ:
ﺳﺒِﻴﻦَ. ﴾ ﺤﻜْﻢُ ﻭَ ُﻫﻮَ ﺃَﺳْ َﺮﻉُ ﺍﻟْﺤَﺎ ِ ُ ﴿ ﺛﻢﱠ ﺭُﺩﱡﻭﺍِْ ﺇﻟَﻰ ﺍﻟﻠّﻪِ ﻣَﻮْﻻَ ُﻫﻢُ ﺍﻟْﺤَﻖﱢ ﺃَﻻَ ﻟَﻪُ ﺍﻟْ ُ
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ﻭﻗﻔـــــﺔٌ
ﻗﺎﻝ ﺇﻳﻠﻴﺎ ﺃﺑﻮ ﻣﺎﺿﻲ:
ﻭﺍﻷﺭﺽُ ﻣﻠﻜُ ﻚ ﻭﺍﻟ ﺴﻤﺎ ﻛ ﻢْ ﺗ ﺸﺘﻜﻲ ﻭﺗﻘ ﻮﻝُ ﺇﻧ ﻚ ﻣﻌُ ﺪِﻡُ
ْ؟
ُ ﺍﻟﻤﺘ ﺮﻢﻧﱢﻢُ
ُ
ﻭﻧ ﺴﻴﻤُﻬﺎ ﻭﺍﻟ ُﺒﻠْﺒ ﻞ ﻭﺍﻷﻧﺠ ﻭﻟ ﻚ ﺍﻟﺤﻘ ﻮﻝُ ﻭﺯﻫﺮُﻫ ﺎ
ﻭﺃﺭﻳﺠُﻬ ﺎ
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ﻭﺍﻟ ﺸﻤﺲُ ﻓﻮﻗ ﻚ ﻋ ﺴْﺠ ٌﺪ ﻭﺍﻟﻤ ﺎءُ ﺣﻮﻟ ﻚ ﻓ ﻀﱠﺔٌ ﺭﻗْﺮﺍﻗ ﺔٌ
ﻳﺘ ﻀ ﺪِﺮﱠﻡُﻡُ
ﺩﻭﺭﺍً ﻣﺰﺧﺮﻓ ﺔً ﻭﺣﻴﻨ ﺎً ﻳﻬْ ﻭﺍﻟﻨﻮﺭُ ﻳﺒﻨﻲ ﻓﻲ ﺍﻟ ﺴﱡﻔﻮﺡ ﻭﻓ ﻲ
ﻭﺗﺒ ﺴﱠﻤﺖْ ﻓﻌ ﻼﻡ ﻻ ﺗﺘﺒ ﺴﱠﻢُ ؟ ﱡﺭﺍ ﺍﻟ ﺬ
ْ ﻟﻚ ﺍﻟﺪﻧﻴﺎ ﻓﻤﺎ ﻟ ﻚ ﻭﺍﺟﻤ ﺎً ﻫﺸﱠﺖ
ﻫﻴﻬ ﺎﺕ ﻳُﺮﺟﻌُ ﻪ ﺇﻟﻴ ﻚَ ﺗﻨَ ﺪﱡﻡُ ﺇﻥ ﻛﻨ ﺖ ﻣﻜﺘﺌﺒ ﺎً ﻟﻌ ﺰﱟ ﻗ ﺪ ؟
ﻫﻴﻬ ﺎﺕ ﻳﻤﻨ ﻊُ ﺃﻥْ ﻳﺤِ ﻞﱠ ﺗﺠﻬﱡ ﻢُ ﻀﻰ
ﻦ ﺣﻠ ﻮﻝِ ﻣ
ﺃﻭ ﻛﻨ ﺖ ﺗُ ﺸﻔﻖُ ﻣ
ﺷ ﺎﺥ ﺍﻟﺰﻣ ﺎﻥُ ﻓﺈﻧ ﻪ ﻻ ﻳَﻬْ ﺮَﻡُ ﺼﻴﺒ ﻼﺔٍ
ﺸﺒﺎﺏ ﻓ ﻣ
ﺃﻭ ﻛﻨ ﺖ ﺟ ﺎﻭﺯﺕ ﺍﻟ
ﺴْﻨِﻬﺎ ﺗ ﺘﻜﻠﱠﻢُ ﺻ ﻮﺭٌ ﺗﻜ ﺎﺩُ ﻟﺤِ ﻞْ
ﺗﻘ ﻦ
ﺍﻧﻈ ﺮْ ﻓﻤ ﺎ ﺯﺍﻟ ﺖْ ﺗُﻄِ ﻞﱡ ﻣ
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ﺍﻟﺜﱠ
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ﺍﻟﺮﱢﻓْﻖُ ﻳُﻌﻴﻦُ ﻋﻠﻰ ﺣﺼﻮﻝِ ﺍﻟﻤﻘﺼﻮﺩِ
ﻣﺮﱠﺕْ ﺁﺛﺎﺭٌ ﻭﻧﺼﻮﺹٌ ﻓﻲ ﺍﻟﺮﻓﻖِ ٬ ﻭﺍﻟﺮﻓﻖُ ﺷﻔﻴﻊٌ ﻻُ ﻳ َﺮﺩﱡ ﻓﻲ ﻃﻠ ﺐِ ﺍﻟﺤﺎﺟ ﺎ ِ
ﺕ
٬ ﻭﻟﻚ ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻀﻴﻖ ﺑﻴﻦ ﺟﺪﺍﺭﻳﻦ ٬ ﺍﻟﺬﻱ ﻻ ﻳﺘﺴﻊ ﺇﻻ ﻟﻤﺮﻭﺭ ﺳ ﻴﺎﺭﺓٍ
ﻭﺍﺣﺪﺓٍ ﻓَﺤَﺴْﺐُ ٬ ﻻ ﺗﺪﺧﻠُﻬﺎ ﻫﺬﻩ ﺍﻟﺴﻴ ﺎﺭﺓ ﺇﻻ ﺑﺮﻓﻖٍ ﻣﻦ ﻗﺎﺋ ﺪِﻫﺎ ﻭﺣ ﺬﺭٍ ﻭﺗ ﻮﻕﱟ ٬ ﺑﻴﻨﻤ ﺎ
ﻟﻮ ﺃﻗﺒﻞ ﺑﻬﺎ ﻣﺴﺮﻋﺎً ﻭﺃﺭﺍﺩ ﺍﻟﻤﺮﻭﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﻤﻜﺎﻥ ﺍﻟ ﻀﻴﻖِ ﻻﺻ ﻄﺪﻡ ﻳﻤْﻨ ﺔً ﻭَﻳ ﺴْﺮَﺓً
ﻭﺗﻌﻄﻠ ﺖْ ﺳ ﻴﺎﺭﺗُﻪ ٬ ﻭﺍﻟﻄﺮﻳ ﻖُ ﻟ ﻢ ﻳ ﺰِﺩ ﻭﻟ ﻢ ﻳ ﻨﻘﺺْ ٬ ﻭﺍﻟ ﺴﻴﺎﺭﺓُ ﻫ ﻲ ﻫ ﻲ ٬ ﻟﻜ ﻦﱠ
ﺍﻟﻄﺮﻳﻘ ﺔ ﻫ ﻲ ﺍﻟﺘ ﻲ ﺍﺧﺘﻠﻔ ﺖ ٬ﺗﻠ ﻚ ﺑﺮﻓ ﻖٍ ﻭﻫ ﺬﻩ ﺑ ﺸﺪﱠﺓٍ . ﻭﺍﻟ ﺸﺠﺮﺓُ ﺍﻟ ﺼﻐ ﻴﺮﺓُ ﺍﻟﺘ ﻲ
ﻧﻐﺮﺳُﻬﺎ ﻓﻲ ﺣﻮﺽِ ﻓﻨ ﺎءِ ﺃﺣ ﺪِﻧﺎ ٬ ﺇﺫﺍ ﺳ ﻜﺒﺖ ﻋﻠﻴﻬ ﺎ ﺍﻟﻤ ﺎء ﺷ ﻴﺌﺎً ﻓ ﺸﻴﺌﺎً ﺗ ﺸﺮﺏُ ﻣﻨ ﻪ
ﻭﻳﻨﻔﻌُﻬ ﺎ ٬ ﻓ ﺈﺫﺍ ﺃﺧ ﺬﺕ ﻛﻤﻴ ﺔً ﻣ ﻦ ﻫ ﺬﺍ ﺍﻟﻤ ﺎء ﺑﻌﻴﻨ ﻪِ ﻭﺣﺠْﻤ ﻪ ﻭﺃﻟﻘﻴﺘ ﻪ ﺩﻓﻌ ﺔً ﻭﺍﺣ ﺪﺓ
ﻻﻗﺘﻠﻌﺖ ﻫﺬﻩ ﺍﻟﻨﺒﺘﺔ ﻣﻦ ﻣﻜﺎﻧِﻬﺎ ٬ ﺇﻥ ﻛﻤﻴﺔ ﺍﻟﻤﺎءِ ﻭﺍﺣﺪﺓٌ ﻭﻟﻜﻦ ﺍﻷﺳﻠﻮﺏ ﺗﻐﻴﱠﺮ.
ﺇﻥ ﻣ ﻦْ ﻳﺨﻠ ﻊُ ﺛﻮﺑ ﻪ ﺑﺮ ﻓ ﻖٍ ﻳ ﻀﻤﻦُ ﺳ ﻼﻣﺔ ﺛﻮﺑِ ﻪ ٬ ﺧ ﻼﻑ ﻣ ﻦ ﻳﺠ ِﺬﺑُ ﻪ ﺑﻘ ﻮﺓٍ
ﻭﻳﺴﺤﺒُﻪ ﺑﺴﺮﻋﺔٍ ٬ ﻓﺈﻧﻪ ﻳﺸﻜﻮ ﻣﻦ ﺗﻘﻄﱡﻊِ ﺃﺯﺭﺍﺭِﻩ ﻭﺗﻤﺰﱡ ِﻗﻪِ.
ﻭﻣﻦ ﺍﻟﻠﻄﺎﺋﻒ ﻓ ﻲ ﺍﻧﻜ ﺸﺎﻑِ ﻋَ ﺪَﻡَ ﺻ ﺪﻕِ ﺇﺧ ﻮﺓِ ﻳﻮﺳ ﻒ ﻓ ﻲ ﻣﺠﻴ ﺌِﻬﻢ ﺑﺜﻮﺑِ ﻪِ٬
ﻭﺯﻋْﻤِﻬﻢ ﺃﻥ ﺍﻟﺬﺋﺐ ﺃﻛﻠﻪ : ﺃﻧﻬﻢ ﺧﻠﻌُﻮﺍ ﺍﻟﺜﻮﺏ ﺑﺮﻓ ﻖ ﻓﻠ ﻢ ﻳﺤ ﺼﻞ ﻓﻴ ﻪ ﺷ ﻘﻮﻕٌ ٬ ﻭﻟ ﻮ
ﺃﻛﻠﻪ ﺍﻟﺬﺋﺐُ ﻛﻤﺎ ﺯﻋﻤﻮﺍ ﻟﻤﺰﱠﻕ ﺍﻟﺜﻮﺏ ﻛﻞﱠ ﻣﻤﺰﱠﻕٍ ٬ ﻭﻟﻢ ﻳﺨﻠْﻌْﻪ ﺧﻠْﻌﺎً.
ﺇﻥ ﺣﻴﺎﺗﻨﺎ ﺗﺤﺘﺎﺝُ ﺇﻟ ﻰ ﺭﻓ ﻖٍ ﻧﺮﻓ ﻖُ ﺑﺄﻧﻔ ﺴِﻨﺎ )) : ﻭﺇﻥ ﻟﻨﻔ ﺴِﻚ ﻋﻠﻴ ﻚ ﺣﻘ ﺎً. ((
ﻧﺮﻓ ﻖُ ﺑﺈﺧﻮﺍﻧﻨ ﺎ )) : ﺇﻥ ﺍﷲ ﺭﻓﻴ ﻖ ﻳﺤ ﺐ ﺍﻟﺮﻓ ﻖ . (( ﻧﺮﻓ ﻖُ ﺑ ﺎﻟﻤﺮﺃﺓِ )) : ﺭﻓﻘ ﺎً
ﺑﺎﻟﻘﻮﺍﺭﻳﺮِ. ((
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ﻋﻠﻰ ﺍﻟﺠﺴﻮﺭِ ﺍﻟﺨﺸﺒﻴِﺔ ﺍﻟﺘﻲ ﺑﻨﺎﻫﺎ ﺍﻷﺗ ﺮﺍﻙُ ﻋﻠ ﻰ ﻣﻤ ﺮﺍﺕِ ﺍﻷﻧﻬ ﺎﺭِ ٬ ﻣﻜﺘ ﻮ ٌ
ﺏ
ﻓﻲ ﺃﻭﻝ ﺍﻟﺠﺴﺮِ : ﺭﻓﻘﺎً ﺭﻓﻘﺎً . ﻷﻥ ﺍﻟﻤ ﺎﺭﱠ ﺑﻬ ﺪﻭءٍ ﻻ ﻳ ﺴﻘﻂُ٬ ﺃﻣ ﺎ ﺍﻟﻤ ﺴﺮﻉُ ﻓﺠ ﺪﻳﺮُ ﺃﻥ
ﻳﻬﻮﻱ ﺇﻟﻰ ﻣﺴﺘﻘﺮﱢ ﺍﻟﻨﻬﺮ.
ﻭﻓ ﻲ ﻣ ﺬﻛّﺮﺍﺕٍ ﻷﺩﻳ ﺐ ﺳ ﻮﺭﻱﱟ ﻛ ﺎﻥ ﻳ ﺴﻜﻦُ ﻓ ﻲ ﻣﺪﻳﻨ ﺔ » ﺍﻟ ﺴﻠﻤﻴﺔ ٬ « ﻭﻟ ﻪ
ﺩﺭﱠﺍﺟﺔٌ ﻧﺎﺭﻳﺔٌ ٬ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺒﺮ ﺑﻬﺎ ﻋﻠﻰ ﺟﺴﺮ ﺑﻨﺎﻩ ﺍﻷﺗﺮﺍﻙُ ﻣﻦ ﺍﻟﺨ ﺸﺐِ ﻋﻠ ﻰ ﺍﻟﻨﻬ ﺮِ
٬ ﻭﻫﻢ ﺑﻨﻮْﻩ ﻟﻤﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻤﺸﻲ ﺑﺪﺭﺍﺟﺘﻪ ﻣﺘﺌ ﺪﺍً ﻣﺘﺄﻧﻴ ﺎً ٬ ﻗ ﺎﻝ ﻫ ﺬﺍ ﺍﻟﺮﺟ ﻞ : ﻓ ﺬﻫﺒﺖُ
ﻣﺴﺮﻋﺎً ﻋﻠﻰ ﺟﺴﺮﻱ ٬ ﻓﻠﻤﺎ ﺃﺻﺒﺤﺖُ ﻣ ﻦ ﺃﻋﻠ ﻰ ﺍﻟﺠ ﺴﺮِ ﻣﺘﻮﺳﱢ ﻄﺎً ﺍﻟﻨﻬ ﺮ ٬ ﻧﻈ ﺮﺕُ
ﺴﺮَﺓً ٬ ﻭﺃﻧﺎ ﻟﻢ ﺃﺭﻓﻖْ ﺑﻨﻔﺴﻲ ﻭﻻ ﺑﺪﺭﺍﺟﺘﻲ ﻓﺎﺿﻄﺮﺑﺖْ ﺑﻲ ﻭﺍﺧﺘ ﻞﱠ ﻧﻈ ﺮﻱ٬ ﻳَ ْﻤ َﻨﺔً ﻭﻳَ ْ
ﻓﻮﻗﻌﺖُ ﺑﺪﺭﺍﺟﺘﻲ ﻓﻲ ﺍﻟﻨﻬﺮِ ... ﻭﻛﺎﻧﺖ ﻗﺼﺔً ﻃﻮﻳﻠﺔ.
ﺇﻥﱠ ﻋﻠﻰ ﻣﺪﺍﺧﻞِ ﺣﺪﺍﺋﻖٍ ﺍﻟﺰﻫ ﻮﺭِ ﻭﺍﻟ ﻮﺭﻭﺩ ﻓ ﻲ ﺑﻌ ﺾِ ﻣ ﺪﻥِ ﺃﻭﺭﻭﺑ ﺔ : ﻟﻮﺣ ﺔٌ
َ» ﺗﺮَﻓﱠ ﻖْ ٬ « ﻷﻥ ﺍﻟ ﺪﺍﺧﻞ ﻣ ﺴﺮﻋﺎً ﻻ ﻳ ﺮﻯ ﺫﺍﻙ ﺍﻟﻨﺒ ﺖ ﺍﻟﺠﻤﻴ ﻞ ﻭﻻ ﻣﻜﺘ ﻮﺏ ﻓﻴﻬ ﺎ :
ﻳﻀﻤﻦُ ﺳﻼﻣﺔ ﺫﺍﻙ ﺍﻟ ﻮﺭﺩِ ﺍﻟﺒ ﺎﻫﻲ ٬ ﻓﻴﺤ ﺼﻞ ﺍﻟ ﺪﻋﺲ ﻭﺍﻟ ﺪﻓﺲ ﻭﺍﻹﺑ ﺎﺩﺓ ٬ ﻷﻧ ﻪ ﻣ ﺎ
ﺭﻓﻖ ﻭﻻ ﺗﺄﻧﱠﻰ.
ﻫﻨﺎﻙ ﻣﻌﺎﺩﻟﺔ ﺗﺮﺑﻮﻳ ﺔ ﺗﻘ ﻮﻝ : ﺇﻥ ﺍﻟﻌ ﺼﻔﻮﺭ ﺗﺮﺑﻮﻳ ﺔ ﺗﻘ ﻮﻝ : ﺇﻥ ﺍﻟﻌ ﺼﻔﻮﺭ ﻻ
ﻳﺘﺮﻓﱠﻖُ ﻛﺎﻟﻨﺤﻠﺔ . ﻭﻓﻲ ﺍﻟﺤ ﺪﻳﺚ )) : ﺍﻟﻤ ﺆﻣﻦُ ﻛﺎﻟﻨﺤﻠ ﺔ ٬ ﺗﺄﻛ ﻞُ ﻃﻴﺒ ﺎً ﻭﺗ ﻀﻊُ ﻃﻴﺒ ﺎً٬
ﻭﺇﺫﺍ ﻭﻗﻌﺖْ ﻋﻠﻰ ﻋُ ﻮﺩٍ ﻟ ﻢ ﺗﻜ ﺴْﺮِﻩ . (( ﻓﺎﻟﻨﺤﻠ ﺔ ﻻ ﺗُﺤِ ﺲﱡ ﺑﻬ ﺎ ﺍﻟﺰﻫ ﺮﺓُ ﺃﺑ ﺪﺍً ٬ ﻭﻫ ﻲ
ﺗﻌﻠ ﻖُ ﺍﻟﺮﺣﻴ ﻖ ﺑﻬ ﺪﻭء ٬ ﻭﺗﻨ ﺎﻝُ ﻣﻄﻠﻮﺑﻬ ﺎ ﺑﺮﻓ ﻖٍ . ﻭﺍﻟﻌ ﺼﻔﻮﺭُ ﻋﻠ ﻰ ﺿ ﺂﻟﺔِ ﺟ ﺴﻤِﻪ
ﻳﺨﺒﺮُ ﺍﻟﻨﺎﺱ ﺑﻨﺰﻭﻟِﻪ ﻋﻠﻰ ﺳﻨﺎﺑﻞ ٬ ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻨﺰﻭﻝ ﺳﻘﻂ ﺳﻘﻮﻃﺎً ٬ ﻭﻭﺛﺐ ﻭﺛْﺒﺎً .
ﻭﻻ ﺃﺯﺍﻝُ ﺃﺫﻛ ﺮُ ﻗ ﺼﺔ ﺍﻟﺮﺳﱠ ﺎﻡ ﺍﻟﻬﻨ ﺪﻱﱢ ٬ ﻭﻗ ﺪ ﺭﺳ ﻢ ﻟﻮﺣ ﺔً ﺑﺪﻳﻌ ﺔ ﺍﻟﺤ ﺴﻦِ
ﻣﻠﺨﱠ ﺼﻬﺎ : ﺳ ﻨﺒﻠﺔُ ﻗﻤ ﺢ ﻋﻠﻴﻬ ﺎ ﻋ ﺼﻔﻮﺭٌ ﻗ ﺪ ﻭﻗ ﻊ ٬ ﻭﻫ ﺬﻩ ﺍﻟ ﺴ ﻨﺒﻠﺔ ﻣﻠﻴﺌ ﺔٌ ﺑﺎﻟﺤ ﺐﱢ٬
ﻣﺘﺮﻋﺮﻋ ﺔُ ﺍﻟﻨﻤ ﻮﱢ ٬ ﺑﺎﺳ ﻘﺔُ ﺍﻟﻄ ﻮﻝِ ٬ ﻭﻋﻠﱠﻘﻬ ﺎ ﺍﻟﻤﻠِ ﻚُ ﻋﻠ ﻰ ﺟ ﺪﺍﺭِ ﺩﻳﻮﺍﻧِ ﻪ ٬ ﻭﺩﺧ ﻞ
ﺍﻟﻨﺎﺱُ ﻳﻬﻨﱢﺌﻮﻥ ﺍﻟﻤﻠﻚ ﺑﻬﺬﻩ ﺍﻟﻠﻮﺣﺔِ ﻭﻳ ﺸﻜﺮﻭﻥ ﺍﻟﺮﺳﱠ ﺎﻡ ﻋﻠ ﻰ ﺣ ﺴﻨِﻬﺎ ٬ ﻭﺩﺧ ﻞ ﺭﺟ ﻞٌ
ﻓﻘﻴﺮٌ ﻣﻐﻤﻮﺭٌ ﻓﻲ ﻭﺳﻂِ ﺍﻟﺰﺣﺎﻡِ ﻓﺎﻋﺘﺮﺽ ﻋﻠﻰ ﺍﻟﻠﻮﺣﺔِ ٬ ﻭﺃﺧﺒﺮَ ﺃﻧﻬﺎ ﺧﻄٌ ﺄ ٬ ﻭﺿ ﺞﱠ
ﺍﻟﻨ ﺎﺱُ ﺑ ﻪ ﻭﺻ ﺠﱡﻮﺍ ٬ ﻷﻧ ﻪ ﺧ ﺎﻟﻒ ﺍﻹﺟﻤ ﺎﻉ ٬ ﻓﺎﺳ ﺘﺪ ﻋﺎﻩ ﺍﻟﻤﻠ ﻚُ ﺑﺮﻓ ﻖٍ ﻭﻗ ﺎﻝ : ﻣ ﺎ
ﻋﻨﺪﻙ ؟ ﻗﺎﻝ : ﻫﺬﻩ ﺍﻟﻠﻮﺣﺔُ ﺧﻄٌﺄ ﺭﺳﻤُﻬﺎ ٬ ﻭَﻏَﻠﻂٌ ﻋﺮْﺿﻬﺎ . ﻗ ﺎﻝ : ﻭﻟِ ﻢَ ؟ ﻗ ﺎﻝ : ﻷﻥﱠ
ﺍﻟﺮﺳﺎﻡ ﺭﺳﻢَ ﺍﻟﻌﺼﻔﻮﺭ ﻋﻠﻰ ﺍﻟﺴﻨﺒﻠﺔِ ﻭﺗﺮﻙ ﺍﻟﺴﻨﺒﻠﺔ ﻣﺴﺘﻘﻴﻤﺔً ﻣﻤﺘ ﺪﺓً ٬ ﻭﻫ ﺬﺍ ﺧﻄٌ ﺄ٬
ﻓﺈﻥﱢ ﺍﻟﻌﺼﻔﻮﺭ ﺇﺫﺍ ﻧﺰﻝ ﻋﻠﻰ ﺳ ﻨﺒﻠﺔ ﺍﻟﻘ ﻤ ﺢِ ﺃﻣﺎﻟﻬ ﺎ ٬ ﻭﺃﺧ ﻀﻌﻬﺎ ٬ ﻷﻧ ﻪ ﺛﻘﻴ ﻞٌ ﻻ ﻳﻤﻠ ﻚُ
ﺍﻟﺮﻓﻖ . ﻗﺎﻝ ﺍﻟﻤﻠﻚُ : ﺻ ﺪﻗﺖ . ﻭ ﻗ ﺎﻝ ﺍﻟﻨ ﺎﺱُ : ﺻ ﺪﻗﺖ . ﻭﺃﻧ ﺰﻝ ﺍﻟﻠﱠﻮْﺣ ﺔ ٬ ﻭﺳُ ﺤﺒﺖ
ﺍﻟﺠﺎﺋﺰﺓُ ﻣﻦ ﺍﻟﺮﺳﺎﻡِ .
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ﺇﻥﱠ ﺍﻷﻃﺒ ﺎء ﻳُﻮﺻ ﻮﻥ ﺑ ﺎﻟﺮﻓﻖِ ﻓ ﻲ ﺗﻨ ﺎﻭﻝِ ﺍﻟﻌ ﻼﺝِ ٬ ﻭﻓ ﻲ ﻣﺰﺍﻭﻟ ﺔِ ﺍﻟﻌﻤ ﻞِ
ﻭﺍﻷﺧﺬِ ﻭﺍﻟﻌﻄﺎءِ.
ﻓ ﺬﺍﻙ ﻳﻘﻠ ﻊُ ﻇﻔْ ﺮﻩ ﺑﻴ ﺪﻩ ٬ ﻭﺫﺍ ﻙ ﻳﺒﺎﺷ ﺮُ ﺳِ ﻨﱢﻪ ﺑﻨﻔ ﺴِﻪ ٬ ﻭﺁﺧ ﺮ ﻳَﻐُ ﺺﱡ ﺑﺎﻟﻠﻘﻤ ﺔ٬
ﻷﻧﻪ ﺃَﻛَﺒﺮَﻫﺎ ﻭﻣﺎ ﺃﺣﺴﻦ ﻣﻀْﻐﻬﺎ.
ﺇﻥ ﺍﻟﻤﺎء ﻳﺘﺮﻓﱠﻖُ ٬ ﻭﺇﻥ ﺍﻟﺮﻳﺢ ﺗُﺰﻣﺠﺮُ ﻓﺘﺪ ﱢﻣﺮُ . ﻗﺮﺃﺕُ ﻟﺒﻌﺾِ ﺍﻟ ﺴﻠﻒِ ﺃﻧ ﻪ ﻗ ﺎﻝ
ﺧﻠْ ﻊِ ﻧﻌﻠِ ﻪ : ﺇﻥ ﻣِﻦ ﻓِﻘْﻪِ ﺍﻟﺮﺟﻞ ﺭِﻓْﻘَ ﻪُ ﻓ ﻲ ﺩﺧﻮﻟِ ﻪ ﻭﺧﺮﻭﺟِ ﻪ ﻣﻨ ﻪ ٬ ﻭﺍﺭﺗ ﺪﺍءِ ﺛﻮﺑِ ﻪ ﻭ َ
ﻭﺭﻛﻮﺏِ ﺩﺍﺑﺘﻪِ.
ﺇﻥ ﺍﻟﻌَﺠَﻠ ﺔَ ﻭﺍﻟﻬ ﻮﺝَ ﻭﺍﻟﻄْ ﻴﺶَ ﻓ ﻲ ﺃﺧ ﺬ ﺍﻷﻣ ﻮﺭِ ﻭﺗﻨ ﺎﻭﻝِ ﺍﻷﺷ ﻴﺎء ٬ ﻛَﻔِﻴﻠ ﺔٌ
ﺨﻴْ ﺮَ ﺑُﻨ ﻲ ﻋﻠ ﻰ ﺍﻟﺮﻓ ﻖِ )) : ﻣ ﺎ ﻛ ﺎﻥ ﺑﺤ ﺼﻮﻝِ ﺍﻟ ﻀﺮﺭِ ﻭﺗﻔﻮﻳ ﺖِ ﺍﻟﻤﻨﻔﻌِ ﺔ ٬ ﻷﻥ ﺍﻟ َ
ﺍﻟﺮﻓﻖُ ﻓﻲ ﺷﻲء ﺇﻻﱠ ﺯﺍﻧﻪ ٬ ﻭﻣﺎ ﻧُﺰﻉ ﺍﻟﺮﻓﻖُ ﻣﻦ ﺷﻲء ﺇﻻﱠ ﺷﺎﻧﻪُ. ((
ﺇﻥﱠ ﺍﻟﺮﻓﻖ ﻓ ﻲ ﺍﻟﺘﻌﺎﻣ ﻞِ ﺗُ ﺬﻋﻦُ ﻟ ﻪ ﺍﻷﺭﻭﺍ ﺡُ ٬ ﻭﺗﻨﻘ ﺎﺩُ ﻟ ﻪ ﺍﻟﻘﻠ ﻮﺏُ ٬ ﻭﺗﺨ ﺸﻊُ ﻟ ﻪ
ﺍﻟﻨﻔﻮﺱُ.
ﺧﻴْ ﺮٍ ٬ ﺗﺴﺘ ﺴﻠﻢُ ﻟ ﻪ ﺍﻟﻨﻔ ﻮﺱُ ﺍﻟﻤﺴﺘﻌ ﺼﻴﺔ٬ ﺇﻥ ﺍﻟﺮﻓﻴﻖ ﻣﻦ ﺍﻟﺒ ﺸﺮِ ﻣِﻔﺘ ﺎﺡٌ ﻟﻜ ﻞﱢَ
ﻭﺗﺜﻮﺏُ ﺇﻟﻴﻪ ﺍﻟﻘﻠﻮﺏُ ﺍﻟﺤﺎﻗﺪﺓَُ ﴿ ٬ ﻓﺒِﻤَﺎ ﺭَﺣْﻤَﺔٍ ﱢﻣﻦَ ﺍﻟﻠّﻪِ ﻟِﻨﺖََ ﻟ ُﻬﻢَْ ﻭﻟَﻮْ ﻛُﻨ ﺖَ ﻓَﻈّ ﺎًَ
ﻏﻠِ ﻴﻆَ
ﺣ ﻮْﻟِﻚَ. ﴾
ﺍﻟْ َﻘﻠْﺐِ ﻻَﻧ َﻔﻀﱡﻮﺍْ ﻣِﻦَْ
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ﻭﻗﻔــــﺔٌ
ﻃﻪ ﺣﺴﻴﻦ ﻳﺘﺤﺪﱠﺙُ ﺑﺼﻴﻐﺔِ ﺍﻟﻐﺎﺋﺐ:
» ﻛﺎﻥ ﻳﺮﻯ ﻧﻔﺴﻪ ﺇﻧﺴﺎﻧﺎً ﻣﻦ ﺍﻟﻨﺎﺱِ ﻭُﻟﺪ ﻛﻤﺎ ﻳُﻮﻟﺪﻭﻥ ٬ ﻭﻋ ﺎﺵ ﻛﻤ ﺎ ﻳﻌﻴ ﺸﻮﻥ
٬ ﻳﻘﺴﱢﻢ ﺍﻟﻮﻗﺖ ﻭﺍﻟﻨﺸﺎﻁ ﻓﻴﻤﺎ ﻳﻘﺴﱢﻤﻮﻥ ﻓﻴﻪ ﻭﻗ ﺘﻬﻢ ﻭﻧ ﺸﺎﻃﻬﻢ ٬ ﻭﻟﻜﻨ ﻪ ﻟ ﻢ ﻳﻜ ﻦْ ﻳ ﺄﻧﺲُ
ﺇﻟ ﻰ ﺃﺣ ﺪٍ ٬ ﻭﻟ ﻢ ﻳﻜ ﻦْ ﻳﻄﻤ ﺌﻦﱡ ﺇﻟ ﻰ ﺷ ﻲء ٬ ﻗ ﺪ ﺿُ ﺮِﺏ ﺑﻴﻨ ﻪ ﻭﺑ ﻴﻦ ﺍﻟﻨ ﺎﺱِ ﻭﺍﻷﺷ ﻴﺎء
ﺣﺠ ﺎﺏٌ ﻇ ﺎﻫﺮُﻩ ﺍﻟﺮﺿ ﺎ ﻭﺍﻷﻣ ﻦُ ٬ ﻭﺑﺎﻃﻨُ ﻪ ﻣ ﻦِ ﻗﺒَﻠِ ﻪ ﺍﻟ ﺴﺨﻂُ ﻭﺍﻟﺨ ﻮﻑُ ﻭﺍﻟﻘﻠ ﻖُ
ﻭﺍﺿ ﻄﺮﺍﺏُ ﺍﻟ ﻨﻔﺲِ ٬ ﻓ ﻲ ﺻ ﺤﺮﺍء ﻣﻮﺣ ﺸﺔ ﻻ ﺗﺤ ﺪﱡﻫﺎ ﺍﻟﺤ ﺪﻭﺩُ ٬ ﻭﻻ ﺗﻘ ﻮﻡُ ﻓﻴﻬ ﺎ
ﺍﻷﻋﻼﻡ ٬ ﻭﻻ ﻳﺘﺒﻴﱠﻦ ﻓﻴﻬ ﺎ ﻃﺮﻳﻘ ﻪ ﺍﻟﺘ ﻲ ﻳﻤﻜ ﻦُ ﺃﻥ ﻳ ﺴﻠﻜﻬﺎ ٬ ﻭﻏﺎﻳﺘ ﻪ ﺍﻟﺘ ﻲ ﻳﻤﻜ ﻦ ﺃﻥ
ﻳﻨﺘﻬﻲ ﺇﻟﻴﻬﺎ. «
ﻳﻘ ﻮﻝُ ﺷ ﻴﺦُ ﺍﻹﺳ ﻼﻡِ ﺍﺑ ﻦُ ﺗﻴﻤﻴ ﺔَ » : ﺇﻧﻬ ﺎ ﺗﻤ ﺮﱡ ﺑﺎﻟﻘﻠ ﺐِ ﻟﺤﻈ ﺎﺕٌ ﻣ ﻦ ﺍﻟ ﺴﺮﻭﺭ
ﺃﻗﻮﻝ : ﺇﻥ ﻛﺎﻥ ﺃﻫﻞُ ﺍﻟﺠﻨﺔ ﻓﻲِ ﻣﺜْﻞِ ﻫﺬﺍ ﺍﻟﻌﻴﺶ ٬ ﺇﻧﱠﻬﻢ ﻟﻔﻲ ﻋﻴﺶٍ ﻃﻴﱢﺐٍ. «
ﻭﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫﻢ » : ﻧﺤﻦ ﻓﻲ ﻋﻴﺶ ﻟﻮ ﻋﻠﻢ ﺑ ﻪ ﺍﻟﻤﻠ ﻮﻙُ ﻟﺠﺎﻟ ﺪﻭﻧﺎ ﻋﻠﻴ ﻪ
ﺑﺎﻟﺴﱡ ﻴﻮﻑِ. «
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ﺣﺘﻰ ﺗﻜﻮﻥ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ
· ﺍﻹﻳﻤ ﺎﻥُ ﻳُْ ﺬﻫِﺐُ ﺍﻟﻬﻤ ﻮﻡ , ﻭﻳﺰﻳ ﻞُ ﺍﻟﻐﻤ ﻮﻡ , ﻭﻫ ﻮ ﻗ ﺮﺓُ ﻋ ﻴﻦِ ﺍﻟﻤﻮﺣ ﺪﻳﻦ , ﻭﺳ ﻠﻮﺓُ
ﺍﻟﻌﺎﺑﺪﻳﻦ .
· ﻣﺎ ﻣﻀﻰ ﻓﺎﺕَ , ﻭﻣﺎ ﺫﻫﺐَ ﻣﺎﺕَ , ﻓﻼ ﺗﻔﻜﺮْ ﻓ ﻴﻤﺎ ﻣﻀﻰ , ﻓﻘﺪ ﺫﻫﺐ ﻭﺍﻧﻘﻀﻰ .
ﺠﺮَ . · ﺍﺭﺽ ﺑﺎﻟﻘﻀﺎءِ ﺍﻟﻤﺤﺘﻮﻡِ , ﻭﺍﻟﺮﺯﻕِ ﺍﻟﻤﻘﺴﻮﻡِ , ﻛﻞﱡ ﺷﻲءٍ ﺑﻘﺪﺭٍ ٬ ﻓﺪﻉِ ﺍﻟﻀﱠ َ
· ﺃﻻ ﺑﺬﻛﺮ ﺍﷲِ ﺗﻄﻤﺌﻦﱡ ﺍﻟﻘﻠﻮﺏُ , ﻭﺗﺤﻂﱡ ﺍﻟﺬﻧﻮﺏُ , ﻭﺑﻪ ﻳﺮﺿﻰ ﻋﻼّﻡُ ﺍﻟﻐﻴ ﻮﺏِ , ﻭﺑ ﻪ
ﺗﻔﺮﺝُ ﺍﻟﻜﺮﻭﺏِ .
· ﻻ ﺗﻨﺘﻈﺮْ ﺷﻜﺮﺍً ﻣﻦ ﺃﺣﺪٍ , ﻭﻳﻜﻔﻲ ﺛﻮﺍﺏ ﺍﻟﺼﻤﺪِ , ﻭﻣﺎ ﻋﻠﻴﻚ ﻣ ﱠﻤﻦْ ﺟﺤﺪَ , ﻭﺣﻘﺪَ,
ﻭﺣﺴﺪَ.
· ﺇﺫﺍ ﺃﺻ ﺒﺤﺖ ﻓ ﻼ ﺗﻨﺘﻈ ﺮِ ﺍﻟﻤ ﺴﺎء , ﻭﻋ ﺶْ ﻓ ﻲ ﺣ ﺪﻭﺩِ ﺍﻟﻴ ﻮﻡِ , ﻭﺃﺟﻤ ﻊْ ﻫﻤﱠ ﻚ
ﻹﺻﻼﺡِ ﻳﻮﻣِﻚ .
· ﺍﺗ ﺮﻙِ ﺍﻟﻤ ﺴﺘﻘﺒﻞَ ﺣﺘ ﻰ ﻳ ﺄﺗﻲ , ﻭﻻ ﺗﻬ ﺘﻢﱠ ﺑﺎﻟﻐ ﺪِ ؛ ﻷﻧ ﻚ ﺇﺫﺍ ﺃﺻ ﻠﺤﺖ ﻳﻮﻣ ﻚ ﺻ ﻠﺢ
ﻏَﺪُﻙَ .
· ﻃﻬﱢ ﺮْ ﻗﻠﺒ ﻚ ﻣ ﻦ ﺍﻟﺤ ﺴﺪِ , ﻭﻧﻘﱢ ﻪِ ﻣ ﻦ ﺍﻟﺤﻘ ﺪِ , ﻭﺃﺧ ﺮﺝْ ﻣﻨ ﻪ ﺍﻟﺒﻐ ﻀﺎء , ﻭ ﺃﺯﻝْ ﻣﻨ ﻪ
ﺍﻟﺸ ﺤﻨﺎءَ.
· ﺍﻋﺘﺰﻝِ ﺍﻟﻨﺎﺱ ﺇﻻ ﻣﻦ ﺧﻴﺮٍ , ﻭﻛﻦ ﺟﻠ ﻴﺲ ﺑﻴﺘِ ﻚ , ﻭﺃﻗﺒ ﻞْ ﻋﻠ ﻰ ﺷ ﺄﻧِﻚ , ﻭﻗﻠﱢ ﻞْ ﻣ ﻦ
ﺍﻟﻤﺨﺎﻟﻄﺔِ .
· ﺍﻟﻜﺘﺎﺏُ ﺃﺣﺴﻦُ ﺍﻷﺻﺤﺎﺏِ , ﻓﺴﺎﻣﺮِ ﺍﻟﻜﺘﺐ , ﻭﺻﺎﺣﺐِ ﺍﻟ ِﻌﻠْﻢَ , ﻭﺭﺍﻓﻖِ ﺍﻟﻤﻌﺮﻓﺔ .
· ﺍﻟﻜﻮﻥُ ﺑُﻨﻲ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡِ , ﻓﻌﻠﻴﻚ ﺑﺎﻟﺘﺮﺗﻴﺐِ ﻓﻲ ﻣﻠﺒﺴِﻚ ﻭﺑﻴﺘِﻚ ﻭﻣﻜﺘﺒِﻚ ﻭﻭﺍﺟﺒِﻚ .
ﺧﻠْ ﻖِ ﺍﻟﺒ ﺎﺭﻱ ﻭﺇﺑ ﺪﺍﻉِ · ﺍﺧ ﺮﺝْ ﺇﻟ ﻰ ﺍﻟﻔ ﻀﺎءِ , ﻭﻃ ﺎﻟﻊِ ﺍﻟﺤ ﺪﺍﺋﻖ ﺍﻟﻐﻨ ﺎء ﻭﺗﻔ ﺮﱠﺝْ ﻓ ﻲَ
ﺍﻟﺨﺎﻟﻖِ .
· ﻋﻠﻴﻚ ﺑﺎﻟﻤﺸﻲ ﻭﺍﻟﺮﻳﺎﺿﺔِ , ﻭﺍﺟﺘﻨﺐِ ﺍﻟﻜَﺴَﻞَ ﻭﺍﻟﺨﻤ ﻮﻝَ , ﻭﺍﻫﺠ ﺮِ ﺍﻟﻔ ﺮﺍﻍَ ﻭﺍﻟﺒﻄﺎﻟ ﺔَ
.
· ﺍﻗﺮﺃ ﺍﻟﺘﺎﺭﻳﺦَ ٬ ﻭﺗﻔﻜﺮْ ﻓﻲ ﻋﺠﺎﺋﺒﻪِ ٬ ﻭﺗﺪﺑْﺮ ﻏﺮﺍﺋﺒَﻪ ﻭﺍﺳﺘﻤﺘﻊْ ﺑﻘﺼﺼِﻪ ﻭﺃﺧﺒﺎﺭِﻩ .
· ﺟ ﱢﺪﺩْ ﺣﻴﺎﺗَﻚ , ﻭﻧﻮﱢﻉْ ﺃﺳﺎﻟﻴﺐَ ﻣﻌﻴﺸﺘِﻚ , ﻭﻏﻴﱢﺮْ ﻣﻦ ﺍﻟﺮﻭﺗﻴﻦِ ﺍﻟﺬﻱ ﺗﻌﻴﺸُﻪ .
· ﺍﻫﺠ ﺮ ﺍﻟﻤﻨﺒﻬ ﺎﺕِ ﻭﺍﻹﻛﺜ ﺎﺭ ﻣﻨﻬ ﺎ ﻛﺎﻟ ﺸﺎﻱ ﻭﺍﻟﻘﻬ ﻮﺓِ , ﻭﺍ ﺣ ﺬﺭِ ﺍﻟﺘ ﺪﺧﻴﻦ ﻭﺍﻟﺸﻴ ﺸﺔَ
ﻏ ْﻴﺮَﻫﺎ.
ﻭ َ
· ﺍﻋﺘﻦِ ﺑﻨﻈﺎﻓﺔ ﺛﻮﺑِﻚ ﻭﺣﺴﻦِ ﺭﺍﺋﺤﺘِﻚ ﻭﺗﺮﺗﻴﺐِ ﻣﻈﻬﺮِﻙ ﻣﻊ ﺍﻟﺴﻮﺍﻙِ ﻭﺍﻟﻄﻴﺐِ .
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301
· ﻻ ﺗﻘﺮﺃْ ﺑﻌﺾ ﺍﻟﻜﺘﺐِ ﺍﻟﺘﻲ ﺗﺮﺑﱢﻲ ﺍﻟﺘﺸﺎﺅﻡَ ﻭﺍ ﻹﺣﺒﺎﻁَ ﻭﺍﻟﻴﺄﺱَ ﻭﺍﻟﻘﻨﻮﻁَ .
· ﺗﺬﻛﺮْ ﺃﻥ ﺭﺑﱠ ﻚ ﻭﺍﺳ ﻊُ ﺍﻟﻤﻐﻔ ﺮﺓِ ﻳﻘﺒ ﻞُ ﺍﻟﺘﻮﺑ ﺔ ﻭﻳﻌﻔ ﻮ ﻋ ﻦ ﻋﺒ ﺎﺩﻩ , ﻭﻳﺒ ﺪﻝُ ﺍﻟ ﺴﻴﺌﺎﺕِ
ﺣﺴﻨﺎﺕٍ .
ﺴﺘْﺮِ ﻭﺍﻟﺴﻤﻊِ ﻭﺍﻟﺒ ﺼﺮِ ﻭﺍﻟ ﺮﺯﻕِ · ﺍﺷﻜﺮُ ﺭﺑﱠﻚ ﻋﻠﻰ ﻧﻌﻤﺔِ ﺍﻟﺪﻳﻦِ ﻭﺍﻟﻌﻘﻞِ ﻭﺍﻟﻌﺎﻓﻴﺔِ ﻭﺍﻟ ﱢ
ﻭﺍﻟﺬﺭﻳﺔِ ﻭﻏﻴﺮِﻫﺎ .
ﺤﱠﺘَﻪ ﺃﻭ ﻫ ﻮ ﻣﺤﺒ ﻮﺱٌ ﺃﻭ ﻣ ﺸﻠﻮﻝٌ ﺃﻭ · ﺃﻻ ﺗﻌﻠ ﻢُ ﺃﻥ ﻓ ﻲ ﺍﻟﻨ ﺎﺱ ﻣ ﻦ ﻓَﻘَ ﺪَ ﻋﻘﻠ ﻪ ﺃﻭ ﺻِ
ﻣﺒﺘﻠًﻰ ؟. !
· ﻋﺶْ ﻣ ﻊ ﺍﻟﻘ ﺮﺍﻥِ ﺣﻔﻈ ﺎً ﻭﺗ ﻼﻭﺓٌ ﻭﺳ ﻤﺎﻋﺎً ﻭﺗ ﺪﺑﺮﺍً ﻓﺈﻧ ﻪ ﻣ ﻦ ﺃﻋﻈ ﻢِ ﺍﻟﻌ ﻼﺝِ ﻟﻄ ﺮﺩِ
ﺍﻟﺤﺰﻥِ ﻭﺍﻟﻬﻢﱠ .
· ﺗﻮﻛﻞْ ﻋﻠﻰ ﺍﷲِ ﻭﻓﻮﱢﺽْ ﺍﻷﻣﺮَ ﺇﻟﻴﻪ , ﻭﺍﺭﺽَ ﺑﺤﻜﻤِﻪ , ﻭﺍﻟﺠﺄ ﺇﻟﻴﻪ , ﻭﺍﻋﺘﻤْ ﺪ ﻋﻠﻴ ﻪ
ﺴﺒُﻚ ﻭﻛﺎﻓﻴﻚَ . ﻓﻬﻮ ﺣَ ْ
· ﺍﻋﻒُ ﻋ ﱠﻤﻦْ ﻇﻠَﻤَﻚ , ﻭﺻ ﻞْ ﻣ ﻦ ﻗﻄﻌَ ﻚ , ﻭﺃﻋ ﻂِ ﻣ ﻦ ﺣﺮﻣَ ﻚ , ﻭﺍﺣﻠ ﻢْ ﻋﻠ ﻰ ﻣ ﻦ
ﺃﺳﺎءَ ﺇﻟﻴﻚَ ﺗﺠﺪِ ﺍﻟﺴﺮﻭﺭَ ﻭﺍﻷﻣﻦَ .
َ · ﻛﺮﱢﺭْ » ﻻ ﺣﻮﻝَ ﻭﻻ ﻗﻮَﺓ ﺇﻻ ﺑﺎﷲِ « ﻓﺈﻧﻬﺎ ﺗﺸﺮﺡُ ﺍﻟﺒﺎﻝَ ﻭﺗ ﺼﻠﺢ ﺍﻟﺤ ﺎﻝَ , ﻭﺗُﺤﻤ ﻞ
ﺑﻬﺎ ﺍﻷﺛﻘﺎﻝُ , ﻭﺗﺮﺿﻲ ﺫﺍ ﺍﻟﺠﻼﻝ .
· ﺃﻛﺜ ﺮ ﻣ ﻦ ﺍﻻﺳ ﺘﻐﻔﺎﺭِ , ﻓﻤﻌَ ﻪ ﺍﻟ ﺮﺯﻕُ ﻭﺍﻟﻔ ﺮﺝُ ﻭﺍﻟﺬﺭﻳ ﺔُ ﻭﺍﻟ ِﻌﻠْ ﻢُ ﺍﻟﻨ ﺎﻓﻊُ ﻭﺍﻟﺘﻴ ﺴﻴﺮُ
ﻭﺣﻂﱡ ﺍﻟﺨﻄﺎﻳﺎ .
· ﺍﻗﻨﻊْ ﺑﺼﻮﺭﺗِﻚ ﻭﻣﻮﻫﺒﺘِﻚ ﻭﺩﺧﻠِﻚ ﻭﺃﻫﻠِﻚ ﻭﺑﻴِﺘﻚ ﺗﺠﺪِ ﺍﻟﺮﺍﺣﺔَ ﻭﺍﻟﺴﻌﺎﺩﺓَ .
· ﺍﻋﻠﻢ ﺃﻥ ﻣﻊ ﺍﻟﻌ ﺴﺮِ ﻳ ﺴﺮﺍً ٬ ﻭﺃﻥ ﺍﻟﻔ ﺮﺝَ ﻣ ﻊ ﺍﻟﻜَ ﺮْﺏِ ﻭﺃﻧ ﻪ ﻻ ﻳ ﺪﻭﻡُ ﺍﻟﺤ ﺎﻝُ ٬ ﻭﺃﻥ
ﺍﻷﻳﺎﻡَ ﺩﻭﻝٌ .
· ﺗﻔﺎءﻝْ ﻭﻻ ﺗﻘﻨﻂْ ﻭﻻ ﺗﻴﺄﺱْ , ﻭﺃﺣﺴﻦ ﺍﻟﻈﻦﱠ ﺑﺮﺑﱢﻚ ﻭﺍﻧﺘﻈﺮْ ﻣﻨﻪ ﻛﻞﱠ ﺧﻴﺮٍ ﻭﺟﻤﻴﻞِ .
· ﺍﻓﺮﺡْ ﺑﺎﺧﺘﻴﺎﺭِ ﺍﷲِ ﻟﻚ , ﻓﺈﻧﻚ ﻻ ﺗﺪﺭﻱ ﺑﺎﻟﻤﺼﻠﺤِﺔ ﻓﻘﺪ ﺗﻜﻮﻥُ ﺍﻟﺸﺪﺓُ ﻟﻚ ﺧﻴْ ﺮﺍً ﻣ ﻦ
ﺍﻟﺮﺧﺎء .
· ﺍﻟ ﺒﻼءُ ﻳﻘ ﺮﱢﺏُ ﺑﻴﻨ ﻚ ﻭﺑ ﻴﻦ ﺍﷲِ ﻭﻳﻌﻠﱢﻤ ﻚ ﺍﻟ ﺪﻋﺎء ﻭﻳ ﺬﻫﺐُ ﻋﻨ ﻚ ﺍﻟﻜِﺒْ ﺮَ ﻭﺍﻟﻌُﺠْ ﺐَ
ﺨﺮَ .
ﻭﺍﻟﻔَ ْ
· ﺃﻧﺖ ﺗﺤﻤﻞُ ﻓﻲ ﻧﻔﺴِﻚ ﻗﻨﺎﻃﻴﺮ ﺍﻟﻨﻌﻢ ﻭﻛﻨﻮﺯ ﺍﻟﺨﻴﺮﺍﺕ ﺍﻟﺘﻲ ﻭﻫﺒﻚ ﺍﷲ ﺇﻳﺎﻫﺎ .
· ﺃﺣ ﺴﻦ ﺇﻟ ﻰ ﺍﻟﻨ ﺎﺱ ﻭﻗ ﺪﻡِ ﺍﻟﺨﻴ ﺮ ﻟﻠﺒ ﺸﺮِ ؛ ﻟﺘﻠﻘ ﻰ ﺍﻟ ﺴﻌﺎﺩﺓ ﻣ ﻦ ﻋﻴ ﺎﺩﺓِ ﻣ ﺮﻳﺾٍ
ﻭﺇﻋﻄﺎءِ ﻓﻘﻴﺮٍ ﻭﺍﻟﺮﺣﻤﺔِ ﺑﻴﺘﻴﻢٍ .
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302
· ﺍﺟﺘﻨ ﺐْ ﺳ ﻮء ﺍﻟﻈ ﻦﱢ ٬ ﻭﺍﻃ ﺮﺡِ ﺍﻷﻭﻫ ﺎﻡَ ٬ ﻭﺍﻟﺨﻴ ﺎﻻﺕِ ﺍﻟﻔﺎﺳ ﺪﺓَ ٬ ﻭﺍﻷﻓﻜ ﺎﺭَ
ﺍﻟﻤﺮﻳﻀﺔَ .
ﺳﻠِﻢَ ﻣ ﻦ ﺍﻟﻬ ﻢﱢ ﺃﺣ ﺪٌ , ﻭ ﻣ ﺎ ﻧﺠ ﺎ ﻣ ﻦ ﺍﻟ ﺸﺪﺓِ · ﺍﻋﻠﻢ ﺃﻧﻚ ﻟﺴﺖَ ﺍﻟﻮﺣﻴﺪَ ﻓﻲ ﺍﻟﺒﻼءِ , ﻓﻤﺎَ
ﺸﺮٌ . ﺑَ َ
· ﺗﻴﻘﱠﻦ ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭُ ﻣﺤ ﻦٍ ﻭﺑ ﻼءٍ ﻭﻣﻨﻐﱢ ﺼﺎﺕٍ ﻭﻛ ﺪﺭٍ ﻓﺎﻗﺒﻠْﻬ ﺎ ﻋﻠ ﻰ ﺣﺎﻟِﻬ ﺎ ﻭﺍﺳ ﺘﻌﻦْ
ﺑﺎﷲِ .
· ﺗﻔﻜﺮْ ﻓﻴﻤﻦ ﺳﺒﻘﻮﻙ ﻓﻲ ﻣﺴﻴﺮﺓِ ﺍﻟﺤﻴﺎﺓِ ﻣﻤﱠ ﻦ ﻋُ ﺰِﻝَ ﻭﺣُِ ﺒﺲَ ﻭﻗﺘ ﻞَ ﻭﺍﻣْ ﺘُﺤِﻦَ ﻭﺍﺑﺘﻠ ﻲَ
ﻭﻧﻜﺐَ ﻭﺻﻮﺩﺭَ .
· ﻛ ﻞ ﻣ ﺎ ﺃﺻ ﺎﺑﻚ ﻓ ﺄﺟﺮُﻩ ﻋﻠ ﻰ ﺍﷲِ ﻣ ﻦ ﺍﻟﻬ ﻢﱢ ﻭﺍﻟﻐ ﻢﱢ ﻭﺍﻟﺤ ﺰﻥِ ﻭﺍﻟﺠ ﻮﻉِ ﻭﺍﻟﻔﻘ ﺮِ
ﻭﺍﻟﻤﺮﺽِ ﻭﺍﻟ َﺪ ْﻳﻦِ ﻭﺍﻟﻤﺼﺎﺋﺐِ .
· ﺍﻋﻠ ﻢْ ﺃﻥ ﺍﻟ ﺸﺪﺍﺋﺪ ﺗﻔ ﺘﺢُ ﺍﻷﺳ ﻤﺎﻉ ﻭﺍﻷﺑ ﺼﺎﺭ ﻭﺗﺤﻴ ﻲ ﺍﻟﻘﻠ ﺐَ ٬ ﻭﺗ ﺮﺩﻉُ ﺍﻟ ﻨﻔﺲَ٬
ﻭﺗﺬﻛﺮ ﺍﻟﻌﺒﺪَ ﻭﺗﺰﻳﺪ ﺍﻟﺜﻮﺍﺏَ .
· ﻻ ﺗﺘﻮﻗ ﻊِ ﺍﻟﺤ ﻮﺍﺩﺙَ , ﻭﻻ ﺗﻨﺘﻈ ﺮ ﺍﻟ ﺴﻮءَ , ﻭﻻ ﺗ ﺼﺪﻕِ ﺍﻟ ﺸﺎﺋﻌﺎﺕِ , ﻭﻻ ﺗﺴﺘ ﺴﻠﻢْ
ﻟﻸﺭﺍﺟﻴﻒِ .
· ﺃﻛﺜﺮُ ﻣﺎ ﻳُﺨﺎﻑُ ﻻ ﻳﻜﻮﻥُ , ﻭﻏﺎﻟﺐُ ﻣﺎ ﻳُﺴﻤﻊ ﻣ ﻦ ﻣﻜ ﺮﻭﻩٍ ﻻ ﻳﻘ ﻊُ , ﻭﻓ ﻲ ﺍﷲِ ﻛﻔﺎﻳ ﺔٌ
ﻭﻋﻨﺪﻩ ﺭﻋﺎﻳﺔٌ ﻭﻣﻨﻪ ﺍﻟﻌَ ْﻮﻥُ .
· ﻻ ﺗﺠﺎﻟﺲِ ﺍﻟﺒُﻐ ﻀﺎءَ ﻭﺍﻟ ﺜُﻘﻼءَ ﻭﺍﻟﺤَ ﺴَﺪَﺓ ﻓ ﺈﻧﻬﻢ ﺣُﻤﱠ ﻰ ﺍﻟ ﺮﻭﺡِ , ﻭﻫ ﻢْ ﺭُﺳُ ﻞُ ﺍﻟﻜَ ﺪَﺭِ
ﻭﺣﻤﻠﺔُ ﺍﻷﺣﺰﺍﻥِ .
· ﺣﺎﻓﻆْ ﻋﻠﻰ ﺗﻜﺒﻴﺮﺓ ﺍﻹﺣﺮﺍﻡِ ﺟﻤﺎﻋﺔً , ﻭﺃﻛﺜﺮِ ﺍﻟﻤُﻜْﺚَ ﻓ ﻲ ﺍﻟﻤ ﺴﺠﺪِ , ﻭﻋ ﻮﱢﺩ ﻧﻔ ﺴَﻚ
ﺍﻟﻤﺒﺎﺩﺭﺓَ ﻟﻠﺼﻼﺓِ ﻟﺘﺠﺪَ ﺍﻟﺴﺮﻭﺭَ .
· ﺇﻳﺎﻙ ﻭﺍﻟﺬﻧﻮﺏَ , ﻓﺈﻧﻬﺎ ﻣﺼﺪﺭُ ﺍﻟﻬﻤﻮﻡِ ﻭﺍﻷﺣﺰﺍﻥِ ٬ ﻭﻫﻲ ﺳ ﺒﺐ ﺍﻟﻨﻜﺒ ﺎﺕِ ٬ ﻭﺑ ﺎﺏُ
ﺍﻟﻤﺼﺎﺋﺐِ ﻭﺍﻷﺯﻣﺎﺕِ .
· ﺩﺍﻭﻡْ ﻋﻠﻰ﴿ ﻻِ ﺇﻟَﻪَ ﺇِﻻﱠَ ﺃﻧْﺖَ ﺳُﺒْﺤَﺎﻧَﻚَِ ﺇﻧﱢﻲ ﻛُﻨﺖُ ﻣِ ﻦْ ﺍﻟﻈﱠ ﺎﻟِﻤِﻴﻦَ﴾ . ﻓﻠﻬ ﺎ ﺳ ﺮﱞ ﻋﺠﻴ ﺐٌ
ﻓﻲ ﻛﺸﻒ ﺍﻟﻜْ ﺮﺏِ , ﻭﻧﺒﺄٌ ﻋﻈﻴﻢٌ ﻓﻲ ﺭﻓﻊِ ﺍﻟﻤﺤﻦِ .
· ﻻ ﺗﺘﺄﺛْﺮ ﻣﻦ ﺍﻟﻘﻮﻝِ ﺍﻟﻘﺒﻴﺢِ ﻭﺍﻟﻜﻼﻡِ ﺍﻟﺴﻴﺊِ ﺍﻟﺬﻱ ﻳﻘ ﺎﻝ ﻓﻴ ﻚ ٬ ﻓﺈﻧ ﻪ ﻳ ﺆﺫﻱ ﻗﺎﺋﻠَ ﻪ ﻭﻻ
ﻳﺆﺫﻳﻚ .
· ﺳَﺐﱡ ﺃﻋﺪﺍﺋﻚ ﻟﻚ ﻭﺷﺘﻢُ ﺣﺴّﺎﺩِﻙ ﻳﺴﺎﻭﻱ ﻗﻴﻤﺘَﻚ ؛ ﻷﻧ ﻚ ﺃﺻ ﺒﺤﺖَ ﺷ ﻴﺌﺎً ﻣ ﺬﻛﻮﺭﺍً٬
ﻭﺭﺟﻼً ﻣﻬﻤﺎً .
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· ﺍﻋﻠ ﻢْ ﺃﻥ ﻣ ﻦ ﺍﻏﺘﺎﺑ ﻚ ﻓﻘ ﺪ ﺃﻫ ﺪَﻯ ﻟ ﻚ ﺣ ﺴﻨﺎﺗِﻪ ٬ ﻭ ﺣ ﻂﱠ ﻣ ﻦ ﺳ ﻴﺌﺎﺗِﻚ ٬ ﻭﺟﻌﻠَ ﻚ
ﻣﺸﻬﻮﺭﺍً ٬ ﻭﻫﺬﻩ ﻧﻌﻤﺔٌ .
· ﻻ ﺗ ﺸ ﱢﺪﺩْ ﻋﻠ ﻰ ﻧﻔ ﺴِﻚ ﻓ ﻲ ﺍﻟﻌﺒ ﺎﺩﺓِ , ﻭﺍﻟ ﺰﻡِ ﺍﻟ ﺴﻨﺔَ ﻭﺍﻗﺘ ﺼﺪْ ﻓ ﻲ ﺍﻟﻄﺎﻋ ﺔِ , ﻭﺍﺳ ﻠﻚِ
ﺍﻟﻮﺳﻂَ ﻭﺇﻳﺎﻙَ ﻭﺍﻟ ُﻐﻠُﻮﱠ .
· ﺃﺧﻠﺺْ ﺗﻮﺣﻴﺪﻙ ﻟﺮﺑﻚ ﻟﻴﻨﺸﺮﺡَ ﺻﺪﺭُﻙ , ﻓﺒﻘﺪﺭِ ﺻﻔﺎءِِ ﺗﻮﺣﻴﺪِﻙ ﻭﻧﻘﺎءِ ﺇﺧﻼﺻِ ﻚ
ﺗﻜﻮﻥُ ﺳﻌﺎﺩﺗُﻚ .
· ﻛ ﻦ ﺷ ﺠﺎﻋﺎً ﻗ ﻮﻱﱠ ﺍﻟ ﻘﻠ ﺐِ ٬ ﺛﺎﺑ ﺖَ ﺍﻟ ﻨﻔﺲِ ٬ ﻟ ﺪﻳﻚ ﻫﻤ ﺔٌ ﻭﻋﺰﻳﻤ ﺔٌ , ﻭﻻ ﺗﻐﺮﻧﱠ ﻚ
ﺍﻟﺰﻭﺍﺑﻊُ ﻭﺍﻷﺭﺍﺟﻴﻒُ .
· ﻋﻠﻴﻚ ﺑﺎﻟﺠﻮﺩ ﻓﺈﻥ ﺻﺪﺭَ ﺍﻟﺠﻮﺍﺩِ ﻣﻨﺸﺮﺡٌ ﻭﺑﺎﻟﻪ ﻭﺍﺳﻊٌ ٬ ﻭﺍﻟﺒﺨﻴﻞُ ﺿﻴﻖُ ﺍﻟ ﺼﺪﺭِ٬
ﻣﻈﻠﻢُ ﺍﻟﻘﻠﺐِ ٬ ﻣﻜﺪﺭُ ﺍﻟﺨﺎﻃﺮِ .
· ﺃﺑ ﺴﻂ ﻭﺟﻬَ ﻚ ﻟﻠﻨ ﺎﺱِ ﺗﻜ ﺴﺐْ ﻭﺩﱠﻫ ﻢ , ﻭﺃﻟ ﻦْ ﻟﻬ ﻢ ﺍﻟﻜ ﻼﻡَ ﻳﺤﺒ ﻮﻙ , ﻭﺗﻮﺍﺿْ ﻊ ﻟﻬ ﻢ
ﻳﺠﻠّﻮ ﻙ .
· ﺍﺩﻓﻊ ﺑﺎﻟﺘﻲ ﻫﻲ ﺃﺣﺴﻦُ , ﻭﺗﺮﻓ ﻖْ ﺑﺎﻟﻨ ﺎﺱِ , ﻭﺃﻃﻔ ﺊِ ﺍﻟﻌ ﺪﺍﻭﺍﺕِ , ﻭﺳ ﺎﻟﻢْ ﺃﻋ ﺪﺍءُﻙ,
ﻭﻛﺜّﺮ ﺃﺻﺪﻗﺎءَﻙَ .
· ﻣﻦ ﺃﻋﻈﻢ ﺃﺑﻮﺍﺏِ ﺍﻟﺴﻌﺎﺩﺓِ ﺩﻋﺎءُ ﺍﻟﻮﺍﻟﺪﻳﻦ , ﻓﺎﻏﺘﻨﻤْﻪ ﺑﺒﺮﱢﻫﻤﺎ ﻟﻴﻜ ﻮﻥ ﻟ ﻚ ﺩﻋﺎﺅﻫﻤ ﺎ
ﺣﺼﻨﺎً ﺣﺼﻴﻨﺎً ﻣﻦ ﻛﻞﱢ ﻣﻜﺮﻭﻩٍ .
· ﺍﻗﺒﻞ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻣﺎ ﻫﻢ ﻋﻠﻴﻪ ﻭﺳﺎﻣﺢْ ﻣﺎ ﻳﺒﺪﺭُ ﻣﻨﻬﻢ , ﻭﺍﻋﻠ ﻢْ ﺃﻥ ﻫﺬﻩ ﻫﻲ ﺳ ﻨﺔ ﺍﷲِ
ﻓﻲ ﺍﻟﻨﺎﺱِ ﻭﺍﻟﺤﻴﺎﺓِ .
· ﻻ ﺗﻌﺶْ ﻓﻲ ﺍﻟﻤﺜﺎﻟﻴّﺎﺕِ ﺑﻞ ﻋﺶْ ﻭﺍﻗﻌَ ﻚ , ﻓﺄﻧ ﺖ ﺗﺮﻳ ﺪُ ﻣ ﻦ ﺍﻟﻨ ﺎﺱِ ﻣ ﺎ ﻻ ﺗ ﺴﺘﻄﻴﻌﻪ
ﻓﻜﻦْ ﻋﺎﺩﻻً.
· ﻋ ﺶْ ﺣﻴ ﺎﺓ ﺍﻟﺒ ﺴﺎﻃﺔِ ﻭﺇﻳ ﺎﻙَ ﻭﺍﻟﺮﻓﺎﻫﻴ ﺔَ ﻭﺍﻹﺳ ﺮﺍﻑ ﻭﺍﻟﺒَ ﺬْﺥَ ﻓﻜﻠﻤ ﺎ ﺗﺮﻓﱠ ﻪَ ﺍﻟﺠ ﺴﻢُ
ﺗﻌﻘﱠﺪﺕِ ﺍﻟﺮﻭﺡُ .
· ﺣ ﺎﻓﻆْ ﻋﻠ ﻰ ﺃﺫﻛ ﺎﺭِ ﺍﻟﻤﻨﺎﺳ ﺒﺎﺕِ ﻓﺈ ﻧﻬ ﺎ ﺣﻔ ﻆُ ﻟ ﻚ ﻭﺻ ﻴﺎﻧﺔٌ , ﻭﻓﻴﻬ ﺎ ﻣ ﻦ ﺍﻟ ﺴﺪﺍﺩِ
ﻭﺍﻹﺭﺷﺎﺩِ ﻣﺎ ﻳﺼﻠﺢُ ﺑﻪ ﻳﻮﻣُﻚَ .
· ﻭﺯّﻉِ ﺍﻷﻋﻤ ﺎﻝَ ﻭﻻ ﺗﺠﻤﻌْﻬ ﺎ ﻓ ﻲ ﻭﻗ ﺖٍ ﻭﺍﺣ ﺪٍ ٬ ﺑ ﻞ ﺍﺟﻌﻠْﻬ ﺎ ﻓ ﻲ ﻓﺘ ﺮﺍﺕٍ ﻭﺑﻴﻨﻬ ﺎ
ﺃﻭﻗﺎﺕُ ﻟﻠﺮﺍﺣﺔِ ﻟﻴﻜﻦْ ﻋﻄﺎﺅُﻙ ﺟﻴﺪﺍً .
· ﺍﻧﻈﺮْ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﺩﻭﻧﻚ ﻓﻲ ﺍﻟﺠﺴﻢِ ﻭﺍﻟﺼﻮﺭﺓِ ﻭﺍﻟﻤﺎﻝِ ﻭﺍﻟﺒﻴﺖِ ﻭﺍﻟﻮﻇﻴﻔﺔِ ﻭﺍﻟﺬﺭﻳ ﺔِ
٬ ﻟﺘ ﻌﻠﻢَ ﺃﻧﻚ ﻓﻮﻕَ ﺃﻟﻮﻑِ ﺍﻟﻨﺎﺱِ .
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· ﺗ ﻴ ّﻘﻦْ ﺃﻥ ﻛ ﻞ ﻣ ﻦ ﺗﻌ ﺎﻣﻠُﻬﻢ ﻣ ﻦ ﺃﺥٍ ﻭﺍﺑ ﻦٍ ﻭﺯﻭﺟ ﺔٍ ﻗﺮﻳ ﺐٌ ﻭﺻ ﺪﻳﻖٌ ﻻ ﻳﺨﻠ ﻮ ﻣ ﻦ
ﻋﻴﺐٍ ٬ﻓﻮﻃﱢﻦْ ﻧﻔﺴَﻚ ﻋﻠﻰ ﺗﻘﺒﻞِ ﺍﻟﺠﻤﻴﻊِ .
· ﺍﻟﺰﻡِ ﺍﻟﻤﻮﻫﺒﺔ ﺍﻟﺘﻲ ﺃﻋﻄﻴﺘﻬﺎ ٬ﻭﺍﻟﻌﻠ ﻢَ ﺍﻟ ﺬﻱ ﺗﺮﺗ ﺎﺡُ ﻟ ﻪ ٬ﻭﺍﻟ ﺮﺯﻕَ ﺍﻟ ﺬﻱ ﻓُ ﺘِﺢ ﻟ ﻚ٬
ﻭﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻨﺎﺳﺒُﻚ.
· ﺇﻳﺎﻙ ﻭﺗﺠﺮﻳﺢ ﺍﻷﺷﺨﺎﺹِ ﻭﺍﻟﻬﻴﺌ ﺎﺕِ ٬ﻭﻛ ﻦ ﺳ ﻠﻴﻢَ ﺍﻟﻠ ﺴﺎﻥِ٬ ﻃﻴ ﺐَ ﺍﻟﻜ ﻼﻡِ ٬ ﻋَ ﺬْﺏَ
ﺍﻷﻟﻔﺎﻅِ ٬ ﻣﺄﻣﻮﻥَ ﺍﻟﺠﺎﻧﺐِ .
· ﺍﻋﻠ ﻢْ ﺃﻥ ﺍﻻﺣﺘﻤ ﺎﻝَ ﺩﻓ ﻦٌ ﻟﻠﻤﻌﺎﺋ ﺐ٬ ﻭﺍﻟﺤﻠ ﻢَ ﺳ ﺘﺮٌ ﻟﻠﺨﻄﺎﻳ ﺎ , ﻭﺍﻟﺠ ﻮﺩَ ﺛ ﻮﺏٌ ﻭﺍﺳ ﻊٌ
ﻳﻐﻄﻲ ﺍﻟﻨﻘﺎﺋﺺَ ﻭﺍﻟﻤﺜﺎﻟﺐَ .
· ﺍﻧﻔ ﺮﺩْ ﺑﻨﻔ ﺴِﻚ ﺳ ﺎﻋﺔً ﺗ ﺪ ﱢﺑﺮُ ﻓﻴﻬ ﺎ ﺃﻣ ﻮﺭﻙ ٬ ﻭﺗﺮﺍﺟ ﻊُ ﻓﻴﻬ ﺎ ﻧﻔ ﺴﻚ ٬ ﻭﺗﺘﻔﻜ ﺮْ ﻓ ﻲ
ﺁﺧ ﺮﺗِﻚ ٬ ﻭﺗﺼﻠﺢُ ﺑﻬﺎ ﺩﻧﻴﺎﻙ .
· ﻣﻜﺘﺒﺘُﻚ ﺍﻟﻤﻨﺰﻟﻴﺔُ ﻫﻲ ﺑﺴﺘﺎﻧُﻚ ﺍﻟﻮﺍﺭﻑُ , ﻭﺣﺪﻳﻘﺘُﻚ ﺍﻟﻐﻨﱠﺎءُ , ﻓﺘﻨﺰﱠﻩْ ﻓﻴﻬ ﺎ ﻣ ﻊ ﺍﻟﻌﻠﻤ ﺎءِ
ﻭﺍﻟﺤﻜﻤﺎءِ ﻭﺍﻷﺩﺑﺎءِ ﻭﺍﻟﺸﻌﺮﺍءِ .
ﺧﻴْ ﺮٌ · ﺍﻛﺴﺐِ ﺍﻟﺮﺯﻕَ ﺍﻟﺤﻼﻝَ ﻭﺇﻳﺎﻙَ ﻭﺍﻟﺤﺮﺍﻡَ , ﻭﺍﺟﺘﻨﺐْ ﺳ ﺆﺍﻝَ ﺍﻟﻨ ﺎﺱِ , ﻭﺍﻟﺘﺠ ﺎﺭﺓَُ
ِ ﻭﺍﻗﺘﺼﺪْ ﻓﻲ ﺍﻟﻤﻌﻴﺸﺔِ .
ﻣﻦ ﺍﻟﻮﻇﻴﻔﺔِ , ﻭﺿﺎﺭﺏْ ﺑﻤﺎﻟِﻚ
· ﺍﻟﺒﺲْ ﻭﺳﻄﺎً , ﻻ ﻟﺒﺎﺱَ ﺍﻟﻤﺘﺮﻓﻴﻦ ﻭﻻ ﻟﺒﺎﺱَ ﺍﻟﺒﺎﺋﺴﻴﻦ , ﻭﻻ ﺗُ ﺸﻬﺮْ ﻧﻔ ﺴَﻚ ﺑﻠﺒ ﺎﺱٍ,
ﻭﻛْﻦ ﻛﻌﺎﻣﺔِ ﺍﻟﻨﺎﺱِ .
· ﻻ ﺗﻐﻀﺐْ ﻓﺈﻥ ﺍﻟﻐَﻀَﺐَ ﻳﻔﺴﺪُ ﺍﻟﻤﺰﺍﺝَ ٬ ﻭﻳﻐﻴﱢﺮ ﺍﻟﺨﻠ ﻖَ ﻭﻳ ﺴﻲءُ ﺍﻟﻌ ﺸﺮﺓَ ٬ ﻭﻳﻔ ﺴﺪُ
ﺍﻟﻤﻮﺩﺓَ ٬ ﻭﻳﻘﻄﻊُ ﺍﻟﺼﻠﺔ .
· ﺳ ﺎﻓﺮ ﺃﺣﻴﺎﻧ ﺎً ﻟﺘﺠ ﺪﺩ ﺣﻴﺎﺗ ﻚ ٬ ﻭﺗﻄ ﺎﻟﻊَ ﻋ ﻮﺍﻟﻢَ ﺃﺧ ﺮﻯ ٬ ﻭﺗ ﺸﺎﻫﺪَ ﻣﻌ ﺎﻟﻢَ ﺟﺪﻳ ﺪﺓً٬
ﻭﺑﻠﺪﺍﻧﺎً ﺃﺧﺮﻯ ٬ ﻓﺎﻟﺴﻔﺮُ ﻣﺘﻌﺔٌ .
· ﺍﺣ ﺘﻔﻆُ ﺑﻤ ﺬﻛﺮﺓ ﻓ ﻲ ﺟﻴﺒِ ﻚ ﺗﺮﺗّ ﺐُ ﻟ ﻚ ﺃﻋﻤﺎﻟَ ﻚ ٬ ﻭﺗ ﻨﻈﻢُ ﺃﻭﻗﺎﺗِ ﻚ ٬ ﻭﺗ ﺬﻛﺮُﻙ
ﺑﻤﻮﺍﻋﻴﺪِﻙ ٬ ﻭﺗﻜﺘﺐُ ﺑﻬﺎ ﻣﻼﺣﻈﺎﺗﻚ.
· ﺍﺑ ﺪﺃِ ﺍﻟﻨ ﺎﺱَ ﺑﺎﻟ ﺴﻼﻡِ ٬ ﻭﺣ ﻴﱠﻬﻢ ﺑﺎﻟﺒ ﺴﻤﺔِ ٬ ﻭﺃﻋِ ﺮْﻫﻢُ ﺍﻻﻫﺘﻤ ﺎﻡ ؛ ﻟﺘﻜ ﻮﻥ ﺣﺒﻴﺒ ﺎً ﺇﻟ ﻰ
ﻗﻠﻮﺑﻬ ﻢ ﻗﺮﻳﺒﺎً ﻣﻨﻬﻢ .
· ﺛﻖ ﺑﻨﻔﺴِﻚ ﻭﻻ ﺗﻌﺘﻤﺪْ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ٬ ﻭﺍﻋﺘﺒﺮْ ﺃﻧﻬﻢ ﻋﻠﻴﻚ ﻻ ﻟﻚ ﻭﻟﻴﺲ ﻣﻌ ﻚ ﺇﻻ ﺍﷲُ
ﻭﻻ ﺗﻐﺘﺮﱠ ﺑﺈﺧﻮﺍﻥِ ﺍﻟﺮﺧﺎءِ .
· ﺍﺣ ﺬﺭْ ﻛﻠﻤ ﺔ ) ﺳ ﻮﻑ ( ﻭﺗ ﺄﺧﻴﺮَ ﺍﻷﻋﻤ ﺎﻝِ ﻭﺍﻟﺘ ﺴﻮﻳﻒَ ﺑ ﺄﺩﺍء ﺍﻟﻮﺍﺟ ﺐِ ٬ ﻓ ﺈﻥ ﻫ ﺬ
ﻋﻨﻮﺍﻥُ ﺍﻟﻔﺸﻞِ ﻭﺍﻹﺧﻔﺎﻕِ .
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· ﺍﺗ ﺮﻙ ﺍﻟﺘ ﺮﺩﺩَ ﻓ ﻲ ﺍﺗﺨ ﺎﺫِ ﺍﻟﻘ ﺮﺍﺭِ ٬ ﻭﺇﻳ ﺎﻙ ﻭﺍﻟ ﺘﺬﺑ ﺬﺏَ ﻓ ﻲ ﺍﻟﻤﻮﺍﻗ ﻒِ ٬ ﺑ ﻞ ﺍﺟ ﺰﻡْ
ﻭﺍﻋﺰﻡْ ﻭﺗﻘﺪﻡْ .
· ﻻ ﺗﻀﻴﱢﻊ ﻋﻤﺮﻙ ﻓﻲ ﺍﻟﺘﻨﻘﻞِ ﺑﻴﻦ ﺍﻟﺘﺨﺼ ﺼﺎﺕِ ﻭﺍﻟﻮﻇ ﺎﺋﻒِ ﻭﺍﻟﻤﻬ ﻦِ ٬ ﻓ ﺈﻥ ﻣﻌﻨ ﻰ
ﻫﺬﺍ ﺃﻧﻚ ﻟﻢ ﺗﻨﺠﺢْ ﻓﻲ ﺷﻲء.
· ﺍﻓﺮﺡْ ﺑﻤﻜﻔﺮﺍﺕِ ﺍﻟﺬﻧﻮﺏِ ﻛﺎﻟﺼﺎﻟﺤﺎﺕِ ٬ ﻭﺍﻟﻤ ﺼﺎﺋﺐِ ﻭﺍﻟﺘﻮﺑ ﺔِ ﻭﺩﻋ ﺎءِ ﺍﻟﻤ ﺴﻠﻤﻴﻦ٬
ﻭﺭﺣﻤﺔِ ﺍﻟﺮﺣﻤﻦِ ٬ﻭﺷﻔﺎﻋﺔِ ﺍﻟﺮﺳﻮﻝِ. r
· ﻋﻠﻴﻚ ﺑﺎﻟﺼﺪﻗﺔِ ﻭﻟﻮ ﺑﺎﻟﻘﻠﻴﻞِ ٬ ﻓﺈﻧﻬﺎ ﺗﻄﻔﺊُ ﺍﻟﺨﻄﻴﺌﺔَ ٬ ﻭﺗﺴﺮﱡ ﺍﻟﻘﻠﺐَ ٬ ﻭﺗُﺬْﻫِﺐُ ﺍﻟﻬ ﻢﱠ
٬ ﻭﺗﺰﻳﺪُ ﻓﻲ ﺍﻟﺮﺯﻕِ .
· ﺍﺟﻌﻞْ ﻗﺪﻭﺗﻚ ﺇﻣﺎﻣﻚ ﻣﺤﻤﺪﺍً r ﻓﺈﻧﻪ ﺍﻟﻘﺎﺋﺪُ ﺇﻟ ﻰ ﺍﻟ ﺴﻌﺎﺩﺓِ , ﻭﺍﻟ ﺪﺍﻝﱡ ﻋﻠ ﻰ ﺍﻟﻨﺠ ﺎﺡِ٬
ﻭﺍﻟﻤﺮﺷﺪُ ﺇﻟﻰ ﺍﻟﻨﺠﺎﺓِ ﻭﺍﻟﻔﻼﺡِ .
ﺠﻦَ ﻟﺘﻌ ﺮﻑَ ﻧﻌﻤ ﺔ ﺍﻟﺤﺮﻳ ﺔِ,
· ﺯُﺭِ ﺍﻟﻤﺴﺘ ﺸﻔﻰ ﻟﺘﻌ ﺮﻑ ﻧﻌﻤ ﺔَ ﺍﻟﻌﺎﻓﻴ ﺔ , ﻭﺍﻟ ﺴ ْ
ﻭﺍﻟﻤﺎﺭﺳﺘﺎﻥ ﻟﺘﻌﺮﻑ ﻧﻌﻤﺔَ ﺍﻟﻌﻘﻞِ ؛ ﻷﻧﻚ ﻓﻲ ﻧِﻌَﻢ ﻻ ﺗﺪﺭﻱ ﺑﻬﺎ .
· ﻻ ﺗﺤﻄﻤْ ﻚ ﺍﻟﺘﻮﺍﻓِ ﻪُ , ﻭﻻ ﺗﻌ ﻂِ ﺍﻟﻤ ﺴﺄﻟﺔَ ﺃﻛﺒ ﺮَ ﻣ ﻦ ﺣﺠﻤِﻬ ﺎ , ﻭﺍﺣ ﺬﺭْ ﻣ ﻦ ﺗﻬﻮﻳ ﻞِ
ﺍﻷﻣﻮﺭِ ﻭﺍﻟﻤﺒﺎﻟﻐﺔِ ﻓﻲ ﺍﻷﺣﺪﺍﺙِ .
· ﻛﻦ ﻭﺍﺳﻊ ﺍﻷﻓُﻖِ ٬ ﻭﺍﻟﺘﻤﺲِ ﺍﻷﻋﺬﺍﺭَ ﻟﻤﻦ ﺃﺳﺎءَ ﺇﻟﻴ ﻚ ﻟ ﺘﻌﺶ ﻓ ﻲ ﺳ ﻜﻴﻨﺔٍ ﻭﻫ ﺪﻭءٍ,
ﻭﺇﻳﺎﻙ ﻭﻣﺤﺎﻭﻟﺔَ ﺍﻻﻧﺘﻘﺎﻡِ .
· ﻻ ﺗُﻔ ﺮِﺡْ ﺃﻋ ﺪﺍءﻙ ﺑﻐ ﻀﺒِﻚ ﻭﺣﺰﻧِ ﻚ ﻓ ﺈﻥ ﻫ ﺬﺍ ﻣ ﺎ ﻳﺮﻳ ﺪﻭﻥ , ﻓ ﻼ ﺗﺤﻘ ﻖْ ﺃﻣﻨﻴ ﺘَﻬﻢ
ﺍﻟﻐﺎﻟﻴﺔ ﻓﻲ ﺗﻌﻜﻴﺮِ ﺣﻴﺎﺗِﻚ .
· ﻻ ﺗﻮﻗ ﺪ ﻓﺮﻧ ﺎً ﻓ ﻲ ﺻ ﺪﺭﻙ ﻣ ﻦ ﺍﻟﻌ ﺪﺍﻭﺍﺕِ ﻭﺍﻷﺣﻘ ﺎﺩِ ٬ ﻭﺑﻐ ﺾِ ﺍﻟﻨ ﺎﺱِ ٬ ﻭﻛ ﺮﻩِ
ﺍﻵﺧﺮﻳﻦ , ﻓﺈﻥ ﻫﺬﺍ ﻋﺬﺍﺏٌ ﺩﺍﺋﻢٌ .
· ﻛﻦ ﻣﻬﺬﺑﺎً ﻓﻲ ﻣﺠﻠﺴِﻚ , ﺻﻤﻮﺗﺎً ﺇﻻ ﻣﻦ ﺧﻴﺮٍ , ﻃﻠﻖ ﺍﻟﻮَﺟْ ﻪِ ﻣﺤﺘﺮﻣ ﺎً ﻟﺠﻼّﺳِ ﻚ٬
ﻣﻨﺼﺘﺎً ﻟﺤﺪﻳﺜِﻬﻢ , ﻭﻻ ﺗﻘﺎﻃِﻌْﻬُﻢ ﺃﺛﻨﺎء ﺍﻟﻜﻼﻡِ .
· ﻻ ﺗﻜﻦْ ﻛﺎﻟﺬﺑﺎﺏِ ﻻ ﻳﻘ ﻊُ ﺇﻻ ﻋﻠ ﻰ ﺍﻟﺠُ ﺮْﺡِ , ﻓﺈﻳ ﺎﻙ ﻭﺍﻟﻮﻗ ﻮﻉَ ﻓ ﻲ ﺃﻋ ﺮﺍﺽِ ﺍﻟﻨ ﺎﺱِ
ﻭﺫﻛﺮِ ﻣﺜﺎﻟﺒِﻬﻢ ﻭﺍﻟﻔﺮﺡِ ﺑﻌﺜﺮﺍﺗِﻬﻢ ﻭﻃﻠﺐِ ﺯﻻﺗِﻬﻢ .
· ﺍﻟﻤﺆﻣﻦُ ﻻ ﻳﺤﺰﻥُ ﻟﻔﻮﺍﺕِ ﺍﻟﺪ ﻧﻴﺎ ﻭﻻ ﻳﻬ ﺘﻢﱡ ﺑﻬ ﺎ ٬ ﻭﻻ ﻳﺮﻫ ﺐُ ﻣ ﻦ ﻛﻮﺍﺭﺛِﻬ ﺎ ٬ ﻷﻧﻬ ﺎ
ﺯﺍﺋﻠﺔٌ ﺫﺍﻫﺒﺔُ ﺣﻘﻴﺮﺓٌ ﻓﺎﻧﻴﺔٌ .
· ﺍﻫﺠﺮِ ﺍﻟﻌِﺸْﻖَ ﻭﺍﻟﻐﺮﺍﻡَ ٬ ﻭﺍﻟﺤﺐﱠ ﺍﻟﻤﺤﺮﻡَ ؛ ﻓﺈﻧﻪ ﻋ ﺬﺍﺏ ﻟﻠ ﺮﻭﺡِ ٬ ﻭﻣ ﺮﺽٌ ﻟﻠﻘﻠ ﺐِ
, ﻭﺍﻓﺰﻉْ ﺇﻟﻰ ﺍﷲِ ﻭﺇﻟﻰ ﺫﻛﺮِﻩ ﻭﻃﺎﻋﺘِﻪ .
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· ﺇﻃﻼﻕُ ﺍﻟﻨﻈﺮِ ﺇﻟﻰ ﺍﻟﺤﺮﺍﻡِ ﻳﻮﺭﺙُ ﻫﻤﻮﻣﺎً ﻭﻏﻤﻮﻣﺎً ﻭﺟﺮﺍﺣﺎً ﻓﻲ ﺍﻟﻘﻠ ﺐِ , ﻭﺍﻟ ﺴﻌﻴﺪُ
ﻣﻦ ﻏﺾﱠ ﺑﺼﺮَﻩ ﻭﺧﺎﻑَ ﺭﱠﺑﻪُ .
· ﺍﺣﺮﺹ ﻋﻠﻰ ﺗﺮﺗﻴﺐِ ﻭﺟﺒﺎﺕِ ﺍﻟﻄﻌﺎﻡِ , ﻭﻋﻠﻴ ﻚ ﺑﺎﻟﻤﻔﻴ ﺪِ ٬ ﻭﺍﺟﺘﻨ ﺐِ ﺍﻟﺘﺨﻤ ﺔ ٬ ﻭﻻ
ﺗﻨﻢْ ﻭﺃﻧﺖ ﺷﺒﻌﺎﻥُ .
· ﻗﺪﺭﱢ ﺃﺳﻮﺃ ﺍﻻﺣﺘﻤﺎﻻﺕِ ﻋﻨﺪ ﺍﻟﺨ ﻮﻑِ ﻣ ﻦ ﺍﻟﺤ ﻮﺍﺩﺙِ , ﺛ ﻢ ﻭﻃّ ﻦْ ﻧﻔ ﺴﻚ ﻟﺘﻘﺒ ﻞَ ﺫﻟ ﻚ
ﻓﺴﻮﻑ ﺗﺠﺪُ ﺍﻟﺮﺍﺣﺔَ ﻭﺍﻟﻴﺴﺮَ .
ﻄﻊَ , ﻭﺇﺫﺍ ﺃﻇﻠﻢَ ﺍﻟﻠﻴ ﻞُ ﺍﻧﻘ ﺸَﻊَ , ﻭﺇﺫﺍ ﺿ ﺎﻕَ ﺍﻷﻣ ﺮُ ﺍﺗﱠ ﺴَﻊَ , ﻭﻟ ﻦ · ﺇﺫﺍ ﺍﺷﺘﺪﱠ ﺍﻟﺤﺒﻞُ ﺍﻧﻘ َ
ﺴ َﺮ ْﻳﻦِ .
ﻳﻐﻠﺐَ ﻋُﺴْﺮٌ ﻳُ ْ
· ﺗﻔﻜّﺮْ ﻓﻲ ﺭﺣﻤﺔِ ﺍﻟﺮﺣﻤﻦِ ٬ ﻏَ َﻔﺮَ ﻟﺒﻐﻲﱟ ﺳﻘﺖْ ﻛﻠﺒ ﺎً ٬ﻭﻋﻔ ﺎ ﻋﻤ ﻦَ ﻗﺘَ ﻞَ ﻣﺎﺋ ﺔَ ﻧﻔ ﺲٍ٬
ﻭﺑﺴﻂ ﻳﺪﻩ ﻟﻠﺘﺎﺋﺒﻴﻦ ٬ ﻭﺩﻋﺎ ﺍﻟﻨﺼﺎﺭﻯ ﻟﻠﺘﻮﺑﺔِ .
· ﺑﻌ ﺪَ ﺍﻟﺠ ﻮﻉ ﺷَ ﺒﻊٌ ٬ ﻭﻋﻘ ﺐ ﺍﻟﻈﻤ ﺄِ ﺭِﻱﱞ ٬ ﻭﺇﺛ ﺮ ﺍﻟﻤ ﺮﺽ ﻋﺎﻓﻴ ﺔٌ ٬ ﻭﺍﻟﻔﻘ ﺮُ ﻳﻌﻘﺒُ ﻪ
ﺳﱠﻨﺔٌ ﺛﺎﺑﺘﺔٌ .
ﺍﻟﻐﻨﻰ ٬ ﻭﺍﻟﻬﻢﱡ ﻳﺘﻠﻮﻩ ﺍﻟﺴﺮﻭﺭَُ ٬
· ﺗﺪ ّﺑﺮْ ﺳﻮﺭﺓَ ﴿ ﺃﻟَﻢْ ﻧَﺸْ َﺮﺡَْ ﻟﻚَ ﺻَ ﺪْ َﺭﻙَ ﴾ ﻭﺗ ﺬﻛﺮْﻫﺎ ﻋﻨ ﺪ ﺍﻟ ﺸﺪﺍﺋﺪِ ٬ ﻭﺍﻋﻠ ﻢْ ﺃﻧﻬ ﺎ ﻣ ﻦ
ﺃﻋﻈﻢِ ﺍﻷﺩﻭﻳﺔِ ﻋﻨﺪ ﺍﻷﺯﻣﺎﺕِ .
· ﺃﻳﻦ ﺃﻧﺖ ﻣﻦ ﺩﻋﺎءِ ﺍﻟﻜَ ﺮْﺏِ )) ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲُ ﺍﻟﻌﻈ ﻴﻢُ ﺍﻟﺤﻠ ﻴﻢُ ٬ ﻻ ﺇﻟ ﻪ ﺇﻻ ﺍﷲُ ﺭﺏﱞ
ﺍﻟﻌﺮﺵِ ﺍﻟﻌﻈﻴﻢ٬ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺭﺏﱡ ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺭﺏﱡ ﺍﻷﺭﺽِ ﺭﺏﱡ ﺍﻟﻌ ﺮﺵِ ﺍﻟﻜ ﺮﻳﻢ
. ((
· ﻻ ﺗﻐﻀﺐْ ﺇﺫﺍ ﻏﻀﺒﺖَ ﻓﺎﺳﻜﺖْ ﻭ ﺗﻌﻮﺫْ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥِ ﻭﻏﻴّ ﺮْ ﻣﻜﺎﻧ ﻚ ٬ ﻭﺇﻥ ﻛﻨ ﺖ
ﻗﺎﺋﻤﺎً ﻓﺎﺟﻠﺲْ ﻭﺗﻮﺿﺄ ﻭﺃﻛﺜﺮْ ﻣﻦ ﺍﻟﺬﻛﺮِ .
· ﻻ ﺗﺠﺰَﻉْ ﻣﻦ ﺍﻟﺸﺪﺓِ ﻓﺈﻧﻬﺎ ﺗﻘﻮﻱ ﻗ ﻠﺒَﻚ ٬ ﻭﺗﺬﻳﻘُﻚ ﻃﻌ ﻢَ ﺍﻟﻌﺎﻓﻴ ﺔِ ٬ ﻭﺗ ﺸﺪﱡ ﻣ ﻦ ﺃﺯﺭِﻙ
ﻭﺗﺮﻓﻊُ ﺷﺄﻧِﻚ ٬ ﻭﺗﻈﻬﺮُ ﺻﺒﺮَﻙ.
ﺸﺮِ ﺍﻟﻨ ﺸﺎﺭﺓِ · ﺍﻟﺘﻔﻜﺮ ﻓ ﻲ ﺍﻟﻤﺎﺿ ﻲ ﺣُﻤْ ﻖٌ ﻭﺟﻨ ﻮﻥ ٬ ﻭﻫ ﻮ ﻣﺜ ﻞ ﻃَﺤْ ﻦِ ﺍﻟﻄﺤ ﻴﻦِ ﻭﻧَْ
ﻭﺇﺧﺮﺍﺝُ ﺍﻷﻣﻮﺍﺕِ ﻣﻦ ﻗﺒﻮﺭِﻫﻢ .
· ﺍﻧﻈﺮْ ﺇﻟﻰ ﺍﻟﺠﺎﻧ ﺐِ ﺍﻟﻤ ﺸﺮﻕِ ﻣ ﻦ ﺍﻟﻤ ﺼﻴﺒﺔِ ٬ ﻭﺗﻠﻤّ ﺢْ ﺃﺟﺮﻫ ﺎ ٬ ﻭﺍﻋﻠ ﻢْ ﺃﻧﻬ ﺎ ﺃﺳ ﻬﻞُ
ﻣﻦ ﻏ ﻴﺮِﻫﺎ ٬ ﻭﺗﺄﺱﱠ ﺑﺎﻟﻤﻨﻜﻮﺑﻴﻦ .
· ﻣﺎ ﺃﺻﺎﺑﻚ ﻟﻢ ﻳﻜ ﻦ ﻟﻴﺨﻄﺌَ ﻚ ٬ ﻭﻣ ﺎ ﺃﺧﻄ ﺄﻙ ﻟ ﻢ ﻳﻜ ﻦْ ﻟﻴ ﺼﻴﺒَﻚ , ﻭﺟُ ﻒﱠ ﺍﻟﻘﻠ ﻢَ ﺑﻤ ﺎ
ﺃﻧﺖ ﻻﻕٍ , ﻭﻻ ﺣﻴﻠﺔ ﻟﻚ ﻓﻲ ﺍﻟﻘﻀﺎءِ .
· ﺣﻮﱢﻝ ﺧﺴﺎﺋﺮﻙ ﺇﻟﻰ ﺃﺭﺑﺎﺡٍ , ﻭﺍﺻﻨﻊْ ﻣﻦ ﺍﻟﻠﻴﻤﻮﻥِ ﺷﺮﺍﺑﺎً ﺣﻠﻮﺍً , ﻭﺃﺿﻒْ ﺇﻟﻰ ﻣ ﺎءِ
ﺍﻟﻤﺼﺎﺋﺐِ ﺣﻔﻨﺔ ﺳﻜﺮٍ , ﻭﺗﻜﻴﱠﻒْ ﻣﻊ ﻇﺮﻓِﻚ .
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· ﻻ ﺗﻴ ﺄﺱْ ﻣ ﻦ ﺭﻭﺡِ ﺍﷲ ﻭﻻ ﺗﻘ ﻨﻂ ﻣ ﻦ ﺭﺣﻤ ﺔ ﺍﷲ ٬ ﻭﻻ ﺗ ﻨﺲ ﻋ ﻮﻥ ﺍﷲ , ﻓ ﺈﻥ
ﺍﻟﻤﻌﻮﻧﺔ ﺗﻨﺰﻝ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﻤﺆﻭﻧﺔِ .
· ﺍﻟﺨﻴﺮﺓُ ﻓﻴﻤﺎ ﺗﻜﺮﻩُ ﺃﻛﺜﺮُ ﻣﻨﻬ ﺎ ﻓﻴﻤ ﺎ ﺗُﺤﱡ ﺐ , ﻭﺃﻧ ﺖ ﻻ ﺗ ﺪﺭﻱ ﺑﺎﻟﻌﻮﺍﻗ ﺐِ , ﻭﻛ ﻢ ﻣ ﻦ
ﻧﻌﻤﺔٍ ﻓﻲ ﻃﻲﱢ ﻧﻘﻤﺔٍ ٬ ﻭﻣﻦ ﺧﻴﺮٍ ﻓﻲ ﺟﻠﺒﺎﺏِ ﺷﺮﱟ .
· ﻗﻴّ ﺪْ ﺧﻴﺎﻟَ ﻚ ﻟ ﺌﻼ ﻳﺠﻤ ﺢَ ﺑ ﻚ ﻓ ﻲ ﺃﻭﺩﻳ ﺔِ ﺍﻟﻬﻤ ﻮﻡِ , ﻭﺣ ﺎﻭﻝْ ﺃﻥ ﺗﻔﻜ ﺮَ ﻓ ﻲ ﺍﻟ ﻨﻌﻢِ
ﻭﺍﻟﻤﻮﺍﻫﺐِ ﻭﺍﻟﻔﺘﻮﺣﺎﺕِ ﺍﻟﺘﻲ ﻋﻨﺪَﻙ .
· ﺍﺟﺘﻨﺐ ﺍﻟﺼﺨﺐَ ﻭﺍﻟ ﻀﺠﺔَ ﻓ ﻲ ﺑﻴﺘِ ﻚ ﻭﻣﻜﺘﺒِ ﻚ , ﻭﻣ ﻦ ﻋﻼﻣ ﺎﺕ ﺍﻟ ﺴﻌﺎﺩﺓِ ﺍﻟﻬ ﺪﻭءُ
ﻭﺍﻟﺴﻜﻴﻨﺔُ ﻭﺍﻟﻨﻈﺎﻡُ .
ﺧﻴْ ﺮُ ﻣﻌ ﻴﻦ ﻋﻠ ﻰ ﺍﻟﻤ ﺼﺎﻋﺐِ , ﻭﻫ ﻲ ﺗ ﺴﻤﻮ ﺑ ﺎﻟﻨﻔﺲِ ﻓ ﻲ ﺁﻓ ﺎﻕٍ ﻋﻠﻮﻳ ﺔٍ٬ · ﺍﻟ ﺼﻼﺓَُ
ﻭﺗﻬﺎﺟﺮُ ﺑﺎﻟﺮﻭﺡِ ﺇﻟﻰ ﻓﻀﺎءِ ﺍﻟﻨﻮﺭِ ﻭﺍﻟﻔﻼﺡِ .
· ﺇﻥ ﺍﻟﻌﻤﻞَ ﺍﻟﺠﺎﺩَ ﺍﻟﻤﺜﻤﺮَ ﻳﺤﺮﺭُ ﺍﻟﻨﻔﺲَ ﻣﻦ ﺍﻟﻨﺰﻭﺍﺕِ ﺍﻟﺸﺮﻳﺮﺓِ ﻭﺍﻟﺨ ﻮﺍﻃﺮِ ﺍﻵﺛﻤ ﺔِ٬
ﻭﺍﻟﻨﺰﻋﺎﺕِ ﺍﻟﻤﺤﺮﱠﻣﺔِ .
· ﺍﻟ ﺴﻌﺎﺩﺓُ ﺷ ﺠﺮﺓٌ ﻣﺎﺅُﻫ ﺎ ﻭﻏ ﺬﺍﺅُﻫﺎ ﻭﻫﻮﺍﺅُﻫ ﺎ ﻭﺿ ﻴﺎﺅﻫﺎ ﺍﻹﻳﻤ ﺎﻥُ ﺑ ﺎﷲِ ٬ ﻭﺍﻟ ﺪﺍﺭُ
ﺍﻵﺧﺮﺓُ .
ﺧﻠُ ﻖٌ ﺷ ﺮﻳﻒٌ ٬ ﺃﺳ ﻌﺪَ ﻧﻔ ﺴَﻪ ﻭﺃﺳ ﻌﺪَ ﺍﻟﻨ ﺎﺱَ٬ · ﻣﻦْ ﻋﻨﺪَﻩَ ﺃﺩَﺏٌ ﺟ ﻢﱞ ٬ ﻭﺫﻭﻕٌ ﺳ ﻠﻴﻢٌ ﻭ ُ
ﻭﻧﺎﻝ ﺻﻼﺡَ ﺍﻟﺒﺎﻝِ ﻭﺍﻟﺤﺎﻝِ .
· ﺭﻭّﺡ ﻋﻠ ﻰ ﻗﻠﺒِ ﻚ ﻓ ﺈﻥ ﺍﻟﻘﻠ ﺐَ ﻳﻜّ ﻞﱡ ﻭﻳﻤ ﻞﱡ , ﻭﻧ ﻮّﻉْ ﻋﻠﻴ ﻪ ﺍﻷﺳ ﺎﻟﻴﺐَ , ﻭﺍﻟ ﺘﻤﺲْ ﻟ ﻪ
ﻓﻨﻮﻥ ﺍﻟﺤﻜﻤﺔِ ﻭﺃﻧﻮﺍﻉ ﺍﻟﻤﻌﺮﻓﺔِ .
· ﺍﻟﻌﻠﻢ ﻳﺸﺮﺡُ ﺍﻟﺼﺪﺭَ ٬ ﻭﻳﻮﺳﻊُ ﻣﺪﺍﺭِﻙ ﺍﻟﻨﻈ ﺮِ ﻭﻳﻔ ﺘﺢُ ﺍﻵﻓ ﺎﻕَ ﺃﻣ ﺎﻡَ ﺍﻟ ﻨﻔﺲِ ﻓﺘﺨ ﺮﺝُ
ﻣﻦ ﻫﻤﱢﻬﺎ ﻭﻏ ﻤﱢﻬﺎ ﻭﺣﺰﻧِﻬﺎ .
· ﻣﻦ ﺍﻟﺴﻌﺎﺩﺓِ ﺍﻻﻧﺘﺼﺎﺭُ ﻋﻠ ﻰ ﺍﻟﻌﻘﺒ ﺎﺕِ ﻭﻣﻐﺎﻟﺒ ﺔُ ﺍﻟ ﺼﻌﺎﺏِ , ﻓﻠ ﺬﺓُ ﺍﻟﻈﻔ ﺮِ ﻻ ﺗﻌ ﺪﻟﻬﺎ
ﻟﺬﺓٌ ٬ ﻭﻓﺮﺣﺔ ﺍﻟﻨﺠﺎﺡِ ﻻ ﺗﺴﺎﻭﻳﻬﺎ ﻓﺮﺣﺔٌ .
· ﺇﺫﺍ ﺃﺭﺩﺕَ ﺃﻥ ﺗﺴﻌﺪَ ﻣﻊ ﺍﻟﻨﺎﺱِ ﻓﻌﺎ ِﻣﻠْﻬﻢ ﺑﻤ ﺎ ﺗﺤ ﺐﱡ ﺃﻥ ﻳﻌ ﺎﻣﻠﻮﻙ ﺑ ﻪ . ﻭﻻ ﺗﺒﺨَ ﺴْﻬﻢ
ﺃﺷﻴﺎءَﻫﻢ ٬ ﻭﻻ ﺗﻀﻊْ ﻣﻦ ﺃﻗﺪﺍﺭِﻫﻢ .
· ﺇﺫﺍ ﻋﺮﻑ ﺍﻹ ﻧﺴﺎﻥُ ﻧﻔﺴَﻪ ٬ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﻳﻨﺎﺳﺒُﻪ ٬ ﻭﻗﺎﻡ ﺑﻪ ﻋﻠﻰ ﺃﻛﻤﻞِ ﻭﺟﻪٍ ؛ ﻭﺟﺪ
ﻟﺬﺓ ﺍﻟﻨﺠﺎﺡ ﻭﻣﺘﻌﺔ ﺍﻻﻧﺘﺼﺎﺭِ .
· ﺍﻟﻤﻌﺮﻓﺔُ ﻭﺍﻟﺘﺠﺮﺑﺔُ ﻭﺍﻟﺨﺒﺮﺓُ ﺃﻋﻈﻢُ ﻣﻦ ﺭﺻﻴﺪِ ﺍﻟﻤﺎﻝِ ؛ ﻷﻥ ﺍﻟﻔ ﺮﺡ ﺑﺎﻟﻤ ﺎﻝِ ﺑﻬﻴﻤ ﻲﱞ
٬ ﻭﺍﻟﻔﺮﺡ ﺑﺎﻟﻤﻌﺮﻓﺔِ ﺇﻧﺴﺎﻧﻲﱞ .
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· ﺇﺫﺍ ﻏﻀﺐَ ﺃﺣﺪُ ﺍﻟﺰﻭﺟﻴﻦ ﻓﻠﻴﺼﻤﺖِ ﺍﻵﺧَ ﺮُ ٬ ﻭﻟﻴ ْﻘﺒَ ﻞْ ﻛ ﻞﱞ ﻣﻨﻬﻤ ﺎ ﺍﻵﺧ ﺮَ ﻋﻠ ﻰ ﻣ ﺎ
ﻓﻴﻪ ﻓﺈﻧﻪ ﻟﻦ ﻳﺨﻠﻮَ ﺃﺣﺪٌ ﻣﻦ ﻋﻴﺐٍ .
· ﺍﻟﺠﻠ ﻴﺲُ ﺍﻟ ﺼﺎﻟﺢُ ﺍﻟﻤﺘﻔﺎﺋ ﻞُ ﻳﻬ ﻮﱠﻥ ﻋﻠﻴ ﻚ ﺍﻟ ﺼﻌﺎﺏَ ﻭﻳﻔ ﺘﺢ ﻟ ﻚ ﺑ ﺎﺏَ ﺍﻟﺮﺟ ﺎءِ٬
ﻭﺍﻟﻤﺘﺸﺎﺋﻢُ ﻳﺴ ّﻮﺩُ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﻋﻴﻨﻚ .
· ﻣﻦ ﻋﻨﺪﻩ ﺯﻭﺟﺔٌ ﻭﺑﻴﺖٌ ﻭﺻﺤﺔٌ ﻭﻛﻔﺎﻳﺔٌ ﻣﺎﻝٍ ﻓﻘﺪ ﺣ ﺎﺯ ﺻَ ﻔْﻮَ ﺍﻟﻌ ﻴﺶِ ٬ ﻓﻠﻴﺤﻤ ﺪِ ﺍﷲ
ﻭﻟﻴﻘﻨﻊْ ٬ ﻓﻤﺎ ﻓﻮﻕ ﺫ ﻟﻚ ﺇﻻ ﺍﻟﻬﻢﱡ .
)) · ﻣﻦ ﺃﺻﺒﺢ ﻣ ﻨﻜﻢ ﺁﻣﻨ ﺎً ﻓ ﻲ ﺳِْ ﺮﺑِﻪِ , ﻣﻌ ﺎﻓﻰً ﻓ ﻲ ﺟ ﺴﺪِﻩِ٬ ﻋﻨ ﺪﻩُ ﻗ ﻮﺕُ ﻳﻮﻣِ ﻪِ٬
ﻓﻜﺄﻧﻤﺎ ﺣِﻴﺰﺕ ﻟﻪ ﺍﻟﺪﻧﻴﺎ. ((
)) · ﻣﻦ ﺭﺿﻲ ﺑﺎﷲِ ﺭّﺑﺎً ﻭﺑﺎﻹﺳ ﻼﻡِ ﺩﻳﻨ ﺎً ٬ ﻭﺑﻤﺤﻤ ﺪٍ r ﺭﺳ ﻮﻻً ٬ ﻛ ﺎﻥ ﺣﻘ ﺎً ﻋﻠ ﻰ
ﺍﷲ ﺃﻥ ﻳﺮﺿﻴﻪ ٬ (( ﻭﻫﺬﻩ ﺃﺭﻛﺎﻥُ ﺍﻟﺮﺿﺎ.
· ﺃﺻﻮﻝُ ﺍﻟﻨﺠﺎﺡِ ﺃﻥ ﻳﺮﺿﻰ ﺍﷲُ ﻋﻨﻚ ٬ ﻭﺃﻥ ﻳﺮﺿﻰ ﻋﻨ ﻚ ﻣ ﻦْ ﺣَ ْﻮﻟَ ﻚَ ﻭﺃﻥ ﺗﻜ ﻮﻥَ
ﻧﻔﺴُﻚ ﺭﺍﺿﻴﺔ ﻭﺃﻥ ﺗﻘﺪﻡ ﻋﻤﻼًً ﻣﺜﻤﺮﺍً.
· ﺍﻟﻄﻌﺎﻡُ ﺳ ﻌﺎﺩﺓُ ﻳ ﻮﻡٍ ٬ ﻭﺍﻟ ﺴﻔﺮُ ﺳ ﻌﺎﺩﺓُ ﺃﺳ ﺒﻮﻉٍ ٬ ﻭﺍﻟ ﺰﻭﺍﺝُ ﺳ ﻌﺎﺩﺓ ﺷ ﻬﺮٍ ٬ ﻭﺍﻟﻤ ﺎﻝُ
ﺳﻌﺎﺩﺓُ ﺳﻨﺔٍ ٬ﻭﺍﻹﻳﻤﺎﻥُ ﺳﻌﺎﺩﺓُ ﺍﻟﻌﻤﺮِ ﻛﻠﱢﻪ .
· ﻟ ﻦ ﺗ ﺴﻌﺪَ ﺑ ﺎﻟﻨﻮﻡِ ﻭﻻ ﺑﺎﻷﻛ ﻞِ ﻭﻻ ﺑﺎﻟ ﺸﺮﺏِ ﻭﻻ ﺑﺎﻟﻨﻜ ﺎ ﺡِ ٬ ﻭﺇﻧﻤ ﺎ ﺗ ﺴﻌﺪُ ﺑﺎﻟﻌﻤ ﻞِ
ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺪَ ﻟﻠﻌﻈﻤﺎءِ ﻣﻜﺎﻧﺎً ﺗﺤﺖ ﺍﻟﺸﻤﺲِ .
· ﻣﻦ ﺗﻴﺴﺮﺕْ ﻟﻪ ﺍﻟﻘﺮﺍءﺓُ ﻓﺈﻧﻪ ﺳﻌﻴﺪٌ ﻷﻧﻪ ﻳﻘﻄﻒ ﻣﻦ ﺣﺪﺍﺋﻖِ ﺍﻟﻌﺎﻟﻢِ ٬ ﻭﻳﻄﻮﻑُ ﻋﻠ ﻰ
ﻋﺠﺎﺋﺐِ ﺍﻟﺪﻧﻴﺎ ﻭﻳﻄﻮﻱ ﺍﻟﺰﻣﺎﻥَ ﻭﺍﻟﻤﻜﺎﻥَ .
· ﻣﺤﺎﺩﺛ ﺔُ ﺍﻹﺧ ﻮﺍﻥ ﺗُْ ﺬﻫِﺐُ ﺍﻷﺣ ﺰﺍﻥ٬ ﻭﺍﻟﻤ ﺰﺍﺡُ ﺍﻟﺒ ﺮﻱءُ ﺭﺍﺣ ﺔٌ ٬ ﻭﺳ ﻤﺎﻉُ ﺍﻟ ﺸﻌﺮِ
ﻳﺮﻳﺢُ ﺍﻟﺨﺎﻃﺮَ .
· ﺃﻧﺖ ﺍﻟﺬﻱ ﺗﻠ ﻮّﻥ ﺣﻴﺎﺗَ ﻚ ﺑﻨﻈ ﺮِﻙ ﺇﻟﻴﻬ ﺎ٬ ﻓﺤﻴﺎﺗُ ﻚ ﻣ ﻦ ﺻ ﻨﻊِ ﺃﻓﻜ ﺎﺭِﻙ ٬ ﻓ ﻼ ﺗ ﻀﻊْ
ﻧﻈﺎﺭﺓً ﺳﻮﺩﺍءَ ﻋﻠﻰ ﻋﻴﻨْﻴﻚَ .
· ﻓﻜﺮْ ﻓﻲ ﺍﻟﺬﻳﻦ ﺗﺤﺒﻬﻢ ﻭﻻ ﺗﻌﻂِ ﻣﻦ ﺗﻜﺮﻫﻬﻢ ﻟﺤﻈ ﺔً ﻭﺍﺣ ﺪﺓً ﻣ ﻦ ﺣﻴﺎﺗِ ﻚ ٬ ﻓ ﺈﻧﻬﻢ ﻻ
ﻳﻌﻠﻤﻮﻥ ﻋﻨﻚ ﻭﻋﻦ ﻫﻤﱢﻚ.
· ﺇﺫﺍ ﺍﺳﺘﻐﺮﻗْﺖ ﻓ ﻲ ﺍﻟﻌﻤ ﻞِ ﺍﻟﻤﺜﻤ ﺮ ﺑ ﺮﺩﺕْ ﺃﻋ ﺼﺎﺑُﻚ ٬ ﻭﺳ ﻜﻨﺖْ ﻧﻔ ﺴُﻚ ٬ ﻭﻏﻤ ﺮَﻙَ
ﻓﻴﺾٌ ﻣﻦ ﺍﻻﻃﻤﺌﻨﺎﻥِ .
· ﺍﻟ ﺴﻌﺎﺩﺓُ ﻟﻴ ﺴﺖْ ﻓ ﻲ ﺍﻟﺤَ ﺴَﺐِ ﻭﻻ ﺍﻟﻨﱠ ﺴَﺐِ ﻭﻻ ﺍﻟ ﺬﻫﺐِ ٬ﻭﺇﻧﻤ ﺎ ﻓ ﻲ ﺍﻟ ﺪﻳﻦِ ﻭﺍﻟﻌﻠ ﻢِ
ﻭﺍﻷﺩﺏِ ﻭﺑﻠﻮﻍِ ﺍﻷﺭﺏِ .
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· ﺃﺳﻌﺪُ ﻋﺒﺎﺩِ ﺍﷲِ ﻋﻨﺪ ﺍﷲِ ﺃﺑﺬُﻟﻬﻢ ﻟﻠﻤﻌﺮﻭﻑِ ﻳ ﺪﺍً ٬ﻭﺃﻛﺜ ﺮُﻫﻢ ﻋﻠ ﻰ ﺍﻹﺧ ﻮﺍﻥِ ﻓ ﻀﻼً٬
ﻭﺃﺣﺴﻨُﻬﻢ ﻋﻠﻰ ﺫﻟﻚ ﺷﻜﺮﺍً.
· ﺇﺫﺍ ﻟﻢ ﺗﺴﻌﺪْ ﺑﺴﺎﻋﺘِﻚ ﺍﻟﺮﺍﻫﻨﺔِ ﻓﻼ ﺗﻨﺘﻈ ﺮْ ﺳ ﻌﺎﺩﺓً ﺳ ﻮﻑ ﺗﻄ ﻞﱡ ﻋﻠﻴ ﻚ ﻣ ﻦ ﺍﻷﻓ ﻖِ٬
ﺃﻭ ﺗﻨﺰﻝُ ﻋﻠﻴﻚ ﻣﻦ ﺍﻟﺴﻤﺎءِ .
· ﻓﻜّ ﺮُ ﻓ ﻲ ﻧﺠﺎﺣﺎﺗِ ﻚ ﻭﺛﻤ ﺎﺭِ ﻋﻤﻠِ ﻚ ﻭﻣ ﺎ ﻗﺪْﻣَﺘ ﻪ ﻣ ﻦ ﺧَﻴْ ﺮٍ ﻭﺍﻓ ﺮﺡْ ﺑ ﻪ ٬ ﻭﺍﺣﻤ ﺪِ ﺍﷲ
ﻋﻠﻴﻪ ٬ ﻓﺈﻧﻪ ﻫﺬﺍ ﻣﻤﺎ ﻳﺸﺮﺡُ ﺍﻟﺼﺪﺭَ .
· ﺍﻟﺬﻱ ﻛﻔﺎﻙ ﻫﻢﱠ ﺃﻣﺲِ ﻳﻜﻔﻴﻚ ﻫﻢﱠ ﺍﻟﻴﻮﻡِ ﻭﻫﻢﱠ ﻏﺪٍ ٬ﻓﺘﻮﻛﻞْ ﻋﻠﻴﻪ ٬ﻓﺈﺫﺍ ﻛﺎﻥ ﻣﻌﻚ ﻓﻤ ﻦْ
ﺗﺨﺎﻑُ ؟ ﻭﺇﺫﺍ ﻋﻠﻴﻚ ﻓﻤﻦ ﺗﺮﺟﻮ؟
· ﺑﻴﻨﻚ ﻭﺑﻴﻦ ﺍﻷﺛﺮﻳﺎءِ ﻳﻮﻡٌ ﻭﺍﺣﺪٌ ٬ ﺃﻣﺎ ﺃﻣﺲ ﻓﻼ ﻳﺠﺪﻭﻥ ﻟﺬﺗَﻪ ٬ ﻭﻏ ﺪٌ ﻓﻠ ﻴﺲ ﻟ ﻲ ﻭﻻ
ﻟﻬﻢ ٬ ﻭﺇﻧﻤﺎ ﻟﻬﻢ ﻳﻮﻡٌ ﻭﺍﺣﺪٌ ٬ ﻓﻤﺎ ﺃﻗﻠﻪ ﻣﻦ ﺯﻣﻦٍ !
· ﺍﻟﺴﺮﻭﺭ ﻳﻨﺸﻂُ ﺍﻟﻨﻔﺲَ ٬ ﻭﻳﻔﺮﺡُ ﺍﻟﻘﻠﺐَ ٬ ﻭﻳﻮﺍﺯﻥُ ﺑ ﻴﻦ ﺍﻷﻋ ﻀﺎءِ ٬ ﻭﻳﺠﻠُ ﺐ ﺍﻟﻘ ﻮ ﺓ
٬ ﻭﻳﻌﻄﻲ ﺍﻟﺤﻴﺎﺓَ ﻗﻴﻤﺔً ﻭﺍﻟﻌﻤﺮَ ﻓﺎﺋﺪﺓً .
· ﺍﻟﻐﻨﻰ ﻭﺍﻷﻣﻦُ ﻭﺍﻟﺼﺤﺔُ ﻭﺍﻟﺪﻳﻦُ ﻭﺭﻛﺎﺋﺰُ ﺍﻟﺴﻌﺎﺩﺓِ ٬ ﻓﻼ ﻫﻨ ﺎءَ ﻟﻤﻌ ﺪﻡٍ ٬ ﻭﻻ ﺧ ﺎﺋﻒَ
ﻭﻻ ﻣﺮﻳﺾَ ﻭﻻ ﻛﺎﻓﺮَ , ﺑﻞ ﻫﻢ ﻓﻲ ﺷﻘﺎء .
· ﻣﻦ ﻋ ﺮﻑ ﺍﻻﻋﺘ ﺪﺍﻝَ ﻋ ﺮﻑَ ﺍﻟ ﺴﻌﺎﺩﺓَ , ﻭﻣ ﻦ ﺳ ﻠﻚَ ﺍﻟﺘﻮﺳ ﻂَ ﺃﺩﺭﻙَ ﺍﻟﻔ ﻮﺯَ , ﻭﻣ ﻦ
ﺍﺗﺒﻊَ ﺍﻟﻴﺴﺮَ ﻧﺎﻝ ﺍﻟﻔﻼﺡَ .
· ﻟﻴﺲ ﻓﻲ ﺳﺎﻋﺔِ ﺍﻟ ﺰﻣﻦِ ﺇﻻ ﻛﻠﻤ ﺔٌ ﻭﺍﺣ ﺪﺓٌ : ﺍﻵﻥَ , ﻭﻟ ﻴﺲ ﻓ ﻲ ﻗ ﺎﻣﻮﺱِ ﺍﻟ ﺴﻌﺎﺩﺓ ﺇﻻ
ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓٌ : ﺍﻟﺮﺿﺎ .
· ﺇﺫﺍ ﺃﺻ ﺎﺑﺘْﻚ ﻣ ﺼﻴﺒﺔٌ ﻓﺘ ﺼﻮﱠﺭﻫﺎ ﺃﻛﺒ ﺮَ ﺗَﻬُ ﻦْ ﻋﻠﻴ ﻚ , ﻭﺗﻔﻜّ ﺮْ ﻓ ﻲ ﺳ ﺮﻋﺔِ ﺯﻭﺍﻟِﻬ ﺎ,
ﻓﻠﻮﻻ ﻛﺮﺏُ ﺍﻟﺸﺪﺓِ ﻣﺎ ﺭُﺟﻴﺖْ ﻓﺮﺣﺔُ ﺍﻟﺮﺍﺣﺔِ .
· ﺇﺫﺍ ﻭﻗﻌﺖ ﻓﻲ ﺃﺯﻣﺔ ﻓﺘﺬﻛﺮ ﻛﻢ ﺃﺯﻣﺔٍ ﻣﺮﺕْ ﺑﻚ ﻭﻧﺠﺎ ﻙ ﺍﷲُ ﻣﻨﻬ ﺎ ٬ ﺣﻴﻨﻬ ﺎ ﺗﻌﻠ ﻢُ ﺃﻥ
ﻣﻦ ﻋﺎﻓﺎﻙ ﻓﻲ ﺍﻷﻭﻟﻰ ﺳﻴﻌﺎﻓﻴﻚ ﻓﻲ ﺍﻷﺧﺮﻯ .
· ﺍﻟﻌﺎﻕﱡ ﻟﻴﻮﻣِﻪ ﻣﻦ ﺃﺫﻫﺒﻪ ﻓﻲ ﻏﻴﺮ ﺣﻖﱟ ﻗﻀﺎﻩ٬ ﺃﻭ ﻓﺮﺽ ﺃﺩﱠﺍﻩ ٬ ﺃﻭ ﻣﺠ ﺪٍ ﺷ ﻴّﺪﻩُ ٬ ﺃﻭ
ﺣﻤﺪٍ ﺣﺼﱠﻠﻪ ٬ ﺃﻭ ﻋﻠﻢٍ ﺗﻌﻠﻤَﻪ ٬ﺃﻭ ﻗﺮﺍﺑﺔٍ ﻭﺻﻠﻬﺎ ٬ﺃﻭ ﺧﻴﺮٍ ﺃﺳﺪﺍﻩ.
· ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺣﻮﻟﻚ ﺃﻭ ﻓﻲ ﻳﺪﻙ ﻛﺘﺎﺏُ ﺩﺍﺋ ﻢ ؛ ﻷ ﻥ ﻫﻨ ﺎﻙ ﺃﻭﻗﺎﺗ ﺎً ﺗ ﺬﻫﺐ ﻫ ﺪﺭﺍً٬
ﻭﺍﻟﻜﺘﺎﺏ ﺧﻴﺮ ﻣﺎ ﻳﺤﻔﻆُ ﺑﻪ ﺍﻟﻮﻗﺖُ ﻭﻳﻌﻤﺮُ ﺑﻪ ﺍﻟﺰﻣﻦُ .
· ﺣﺎﻓﻆُ ﺍﻟﻘﺮﺁﻥِ ٬ ﺍﻟﺘ ﺎﻟﻲ ﻟ ﻪ ﺁﻧ ﺎءَ ﺍﻟﻠﻴ ﻞِ ﻭﺃﻃ ﺮﺍﻑَ ﺍﻟﻨﻬ ﺎﺭِ ﻻ ﻳ ﺸﻜﻮ ﻣﻠ ﻼً ﻭﻻ ﻓﺮﺍﻏ ﺎ
ً ﻭﻻ ﺳﺄﻣﺎً ٬ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻸ ﺣﻴﺎﺗﻪ ﺳﻌﺎﺩﺓً .
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· ﻻ ﺗﺘﺨﺬ ﻗﺮﺍﺭﺍً ﺣﺘﻰ ﺗﺪﺭﺳﻪ ﻣﻦ ﺟﻮﺍﻧﺒِﻪ ﻛﺎ ﱠﻓﺔً , ﺛﻢ ﺍﺳﺘﺨﺮِ ﺍﷲ ﻭﺷﺎﻭﺭْ ﺃﻫﻞَ ﺍﻟﺜﻘ ﺔ,
ﻓﺈﻥ ﻧﺠﺤﺖ ﻓﻬﺬﺍ ﺍﻟﻤﺮﺍﺩ ﻭ ﺇﻻ ﻓﻼ ﺗﻨﺪﻡْ .
· ﺍﻟﻌﺎﻗ ﻞ ﻳُﻜﺜِ ﺮُ ﺃﺻ ﺪﻗﺎءﻩ ﻭﻳُﻘﻠ ﻞُ ﺃﻋ ﺪﺍءﻩ ٬ ﻓ ﺈﻥ ﺍﻟ ﺼﺪﻳﻖ ﻳﺤ ﺼﻞُ ﻓ ﻲ ﺳ ﻨﺔٍ ﻭﺍﻟﻌ ﺪﻭ
ﺧﻠْ ِﻘﻪِ .
ﻳﺤﺼﻞ ﻓﻲ ﻳﻮﻡ ٬ ﻓﻄﻮﺑﻰ ﻟﻤﻦ ﺣﺒﺒﻪ ﺍﷲ ﺇﻟﻰَ
· ﺍﺟﻌﻞ ﻟﻤﻄﺎﻟﺒِ ﻚ ﺍﻟﺪﻧﻴﻮﻳ ﺔ ﺣ ﺪﺍً ﺗﺮﺟ ﻊ ﺇﻟﻴ ﻪ٬ ﻭﺇﻻ ﺗ ﺸﺘﱠﺖ ﻗﻠﺒُ ﻚ ﻭﺿ ﺎﻕَ ﺻ ﺪﺭُﻙ٬
ﻭﺗﻨﻐّﺺ ﻋﻴﺸُﻚ ٬ ﻭﺳﺎء ﺣﺎﻟُﻚ .
· ﻳﻨﺒﻐ ﻲ ﻟﻤ ﻦ ﺗﻈ ﺎﻫﺮﺕْ ﻋﻠﻴ ﻪ ﻧﻌ ﻢُ ﺍﷲِ ﺃﻥ ﻳﻘﻴّ ﺪَﻫﺎ ﺑﺎﻟ ﺸﻜﺮِ ٬ ﻭﻳﺤﻔﻈﻬ ﺎ ﺑﺎﻟﻄﺎﻋ ﺔِ٬
ﻭﻳﺮﻋﺎﻫﺎ ﺑﺎﻟﺘﻮﺍﺿﻊِ ﻟﺘﺪﻭﻡَ .
ﺨ ْﻴﺮِ ﻧ ﺎﻝ · ﻣﻦ ﺻﻔﺖْ ﻧﻔﺴُﻪ ﺑﺎﻟﺘﻘﻮﻯ٬ ﻭﻃَ ُﻬﺮَ ﻓﻜﺮُﻩ ﺑﺎﻹﻳﻤﺎﻥِ ٬ ﻭﺻُِ ﻘﻠَﺖْ ﺃﺧﻼﻗُ ﻪ ﺑ ﺎﻟ َ
ﺣُﺐﱠ ﺍﷲِ ﻭﺣُﺐﱠ ﺍﻟﻨﺎﺱِ .
ﺠﺪﱡ ﻓﻬﻮ ﺍﻟﺬﻱ ﻋ ﺮﻑ · ﺍﻟﻜﺴﻮﻝُ ﺍﻟﺨﺎ ﻣﻞُ ﻫﻮ ﺍﻟﻤﺘﻌﺐُ ﺍﻟﺤﺰﻳﻦُ ﺣﻘﻴﻘﺔً ٬ ﺃﻣﺎ ﺍﻟﻌﺎﻣﻞُ ﺍﻟﻤ ِ
ﻋﺮَﻑَ ﻛﻴﻒَ ﻳﺴﻌﺪُ . ﻛﻴﻒ ﻳﻌﻴﺶَُ ﻭ َ
· ﺇﻥ ﻟﺬﺓَ ﺍﻟﺤﻴﺎﺓ ﻭﻣﺘﻌﺘَﻬﺎ ﺃﺿﻌﺎﻑُ ﺃﺿﻌﺎﻑِ ﻣﺼﺎﺋﺒِﻬﺎ ﻭﻫﻤﻮﻣِﻬﺎ ٬ﻭﻟﻜﻦﱠ ﺍﻟ ﺴﺮﱠ ﻛﻴ ﻒ
ﻧﺼﻞ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﻤﺘﻌﺔِ ﺑﺬﻛﺎءٍ .
· ﻟﻮ ﻣﻠﻜﺖ ﺍﻟﻤﺮﺃﺓُ ﺍﻟﺪﻧﻴﺎ ٬ ﻭﺳﻴﻘﺖْ ﻟﻬﺎ ﺷﻬﺎﺩﺍﺕُ ﺍﻟﻌﺎﻟﻢِ ٬ ﻭﺣﺼﻠﺖْ ﻋﻠ ﻰ ﻛ ﻞﱢ ﻭﺳ ﺎﻡٍ
ﻭﻟﻴﺲ ﻋﻨﺪﻫﺎ ﺯﻭﺝٌ ﻓﻬﻲ ﻣﺴﻜﻴﻨﺔ .
ﺧﺘَﻚَ · ﺍﻟﺤﻴﺎﺓُ ﺍﻟﻜﺎﻣﻠﺔُ ﺃﻥ ﺗﻨﻔﻖ ﺷﺒﺎﺑﻚ ﻓﻲ ﺍﻟﻄﻤﻮﺡِ٬ ﻭﺭﺟﻮﻟﺘﻚ ﻓﻲ ﺍﻟﻜﻔ ﺎﺡِ٬ ﻭﺷ ﻴﺨﻮ َ
ﻓﻲ ﺍﻟﺘﺄﻣﻞِ .
· ﻟُﻢْ ﻧﻔﺴﻚ ﻋﻠﻰ ﺍﻟﺘﻘﺼﻴﺮ ٬ ﻭﻻَ ﺗﻠْﻢْ ﺃﺣﺪﺍً ٬ ﻓﺈﻥ ﻋﻨﺪﻙ ﻣﻦ ﺍﻟﻌﻴﻮﺏِ ﻣ ﺎ ﻳﻤ ﻸُ ﺍﻟﻮﻗ ﺖَ
ﺇﺻﻼﺣُﻪ ﻓﺎﺗﺮﻙْ ﻏﻴﺮَﻙ .
ﺴﺮﱡ ﺍﻟﻘﻠﻮﺏ ٬ ﻭﻳﺆﻧﺲُ ﺍﻟ ﻨﻔﺲَ · ﺃﺟﻤﻞُ ﻣﻦ ﺍﻟﻘ ﺼﻮِﺭ ﻭﺍﻟﺪﻭﺭِ ﻛﺘﺎﺏٌ ﻳﺠﻠﻮُ ﺍﻷﻓﻬﺎﻡ ٬ ﻭﻳُ ِ
٬ ﻭﻳﺸﺮﺡُ ﺍﻟﺼﺪﺭَ ٬ﻭﻳﻨﻤﻲ ﺍﻟﻔِﻜْﺮَ .
· ﺍﺳﺄﻝ ﺍﷲ ﺍﻟﻌَﻔْﻮَ ﻭﺍﻟﻌﺎﻓﻴﺔَ ٬ ﻓﺈﺫﺍ ﺃﻋﻄﻴﺘﻬُﻤﺎ ﻓﻘﺪ ﺣﺰﺕ ﻛﻞﱠ ﺧَ ْﻴﺮٍ ٬ ﻭﻧﺠﻮﺕ ﻣ ﻦ ﻛ ﻞ
ﺷﺮﱟ ٬ ﻓُﺰْﺕَ ﺑﻜﻞﱠ ﺳﻌﺎﺩﺓٍ .
· ﺭﻏﻴﻒٌ ﻭﺍﺣﺪٌ ٬ ﻭﺳﺒﻊُ ﺗﻤﺮﺍﺕٍ ٬ ﻭﻛﻮﺏُ ﻣﺎء ٬ ﻭﺣﺼ ﻴﺮٌ ﻓﻲ ﻏﺮﻓ ﺔ ﻣ ﻊ ﻣ ﺼﺤﻒٍ
٬ ﻭﻗﻞْ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺴﻼﻡُ .
· ﺍﻟﺴﻌﺎﺩﺓ ﻓﻲ ﺍﻟﺘ ﻀﺤﻴﺔ ﻭﺇﻧﻜ ﺎﺭِ ﺍﻟ ﺬﺍﺕِ ٬ ﻭﺑ ﺬﻝِ ﺍﻟﻨ ﺪﻯ ﻭﻛ ﻒﱢ ﺍﻷﺫﻯ ٬ ﻭﺍﻟﺒﻌ ﺪِ ﻋ ﻦ
ﺍﻷﻧﺎﻧﻴﺔِ ﻭﺍﻻﺳﺘﺌﺜﺎﺭِ .
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· ﺍﻟ ﻀﺤﻚُ ﺍﻟﻤﻌﺘ ﺪﻝُ ﻳ ﺸﺮﺡُ ﺍﻟ ﻨﻔﺲَ ٬ ﻭﻳﻘ ﻮﻱ ﺍﻟﻘﻠ ﺐ ﻭﻳُ ﺬْﻫِﺐُ ﺍﻟ َﻤﻠَ ﻞَ ﻭﻳﻨ ﺸﻂُ ﻋﻠ ﻰ
ﺍﻟﻌﻤﻞِ ٬ ﻭﻳﺠﻠﻮ ﺍﻟﺨﺎﻃﺮَ .
· ﺍﻟﻌﺒ ﺎﺩﺓُ ﻫ ﻲ ﺍﻟ ﺴﻌﺎﺩﺓُ ٬ ﻭﺍﻟ ﺼﻼﺡ ﻫ ﻮ ﺍﻟﻨﺠ ﺎﺡُ ٬ ﻭﻣ ﻦ ﻟ ﺰِﻡَ ﺍﻷﺫﻛ ﺎﺭَ ٬ ﻭﺃﺩﻣ ﻦَ
ﺍﻻﺳﺘﻐﻔﺎﺭَ ﻭﺃﻛﺜﺮَ ﺍﻻﻓﺘﻘﺎﺭَ ﻓﻬﻮ ﺃﺣﺪُ ﺍﻷﺑﺮﺍﺭ .
· ﺧﻴ ﺮُ ﺍﻷﺻ ﺤﺎﺏِ ﻣ ﻦ ﺗﺜِ ﻖُ ﺑ ﻪ ﻭﺗﺮﺗ ﺎﺡُ ٬ ﻭﺗﻔ ﻀﻲ ﺇﻟﻴ ﻪ ﺑﻤﺘﺎﻋِﺒ ﻚ ٬ ﻭﻳ ﺸﺎﺭﻛُﻚَ
ﻫﻤﻮﻣَﻚ ﻭﻻ ﻳﻔﺸﻲ ﺳﺮﱠﻙ .
· ﻻ ﺗﺘﻮﻗﻊْ ﺳﻌﺎﺩﺓً ﺃﻛﺒﺮ ﻣﻤﺎ ﺃﻧﺖ ﻓﻴ ﻪ ﻓﺘﺨ ﺴﺮَ ﻣ ﺎ ﺑ ﻴﻦ ﻳ ﺪﻳﻚ ٬ ﻭ ﻻ ﺗﻨﺘﻈ ﺮْ ﻣ ﺼﺎﺋﺐ
ﺤ َﺰﻥَ . ﻗﺎﺩﻣﺔً ﻓﺘﺴﺘﻌﺠﻞ ﺍﻟﻬﻢﱠ ﻭﺍﻟ َ
· ﻻ ﺗﻈ ﻦ ﺃﻧ ﻚ ﺗﻌﻄ ﻲ ﻛ ﻞ ﺷ ﻲء ٬ ﺑ ﻞ ﺗﻌﻄ ﻲ ﺧﻴ ﺮﺍً ﻛﺜﻴ ﺮﺍً ٬ ﺃﻣ ﺎ ﺃﻥ ﺗﺤ ﻮﻱ ﻛ ﻞ
ﻣﻮﻫﺒﺔ ﻭﻛﻞ ﻋﻄﻴﺔ ﻓﻬﺬﺍ ﺑﻌﻴﺪٌ .
· ﺍﻣ ﺮﺃﺓٌ ﺣ ﺴﻨﺎءُ ﺗﻘﻴ ﺔٌ ٬ ﻭﺩﺍﺭٌ ﻭﺍﺳ ﻌﺔُ ٬ ﻭﻛﻔ ﺎﻑٌ ﻣ ﻦ ﺭﺯﻕٍ ٬ ﻭﺟ ﺎﺭٌ ﺻ ﺎﻟﺢٌ .. ﻧِﻌ ﻢٌ
ﺟﻬﻠُﻬﺎ ﺍﻟﻜﺜﻴﺮُ .
· ﻓﻦﱡ ﺍﻟﻨﺴﻴﺎﻥِ ﻟﻠﻤﻜ ﺮﻭﻩِ ﻧﻌﻤ ﺔٌ ٬ ﻭﺗ ﺬ ﱡﻛﺮُ ﺍﻟ ﻨﻌﻢِ ﺣَ ﺴََﻨﺔٌ ٬ ﻭﺍﻟﻐﻔﻠ ﺔُ ﻋ ﻦ ﻋﻴ ﻮﺏِ ﺍﻟﻨ ﺎﺱِ
ﻓﻀﻴﻠﺔٌ .
· ﺍﻟﻌﻔْﻮُ ﺃﻟﺬﱡ ﻣﻦ ﺍﻻﻧﺘﻘﺎﻡِ ٬ ﻭﺍﻟﻌﻤﻞُ ﺃﻣﺘﻊُ ﻣ ﻦ ﺍﻟﻔ ﺮﺍﻍِ ٬ ﻭﺍﻟﻘﻨﺎﻋ ﺔُ ﺃﻋﻈ ﻢُ ﻣ ﻦ ﺍﻟﻤ ﺎﻝِ٬
ﺧ ْﻴﺮٌ ﻣﻦ ﺍﻟﺜﺮﻭﺓِ . ﻭﺍﻟﺼﺤﺔَ
ﺧﻴْ ﺮٌ ﻣ ﻦ ﺍﻟﻮﺣ ﺪﺓِ ٬ ﻭﺍﻟﻌ ﺰﻟ ﺔُ ﺧ ْﻴﺮٌ ﻣﻦ ﺟﻠﻴﺲِ ﺍﻟﺴﻮءِ ٬ ﻭﺍﻟﺠﻠﻴﺲُ ﺍﻟ ﺼﺎﻟﺢَُ · ﺍﻟﻮﺣﺪﺓَُ
ﻋﺒﺎﺩﺓٌ ٬ ﻭﺍﻟﺘﻔﻜﺮُ ﻃﺎﻋﺔٌ .
· ﺍﻟﻌﺰﻟ ﺔُ ﻣﻤﻠﻜ ﺔُ ﺍﻷﻓﻜ ﺎﺭ ٬ ﻭﻛﺜ ﺮﺓُ ﺍﻟﺨﻠﻄ ﺔ ﺣُﻤْ ﻖٌ ٬ ﻭﺍﻟﻮﺛ ﻮﻕُ ﺑﺎﻟﻨ ﺎﺱِ ﺳََ ﻔﻪٌ٬
ﻭﺍﺳﺘﻌﺪﺍﺅُﻫﻢ ﺷُﺆْﻡٌ.
ﺧﺬْﻻﻥٌ .ﺨﻠُﻖِ ﻋﺬﺍﺏٌ٬ ﻭﺍﻟﺤﻘﺪُ ﺳُﻢﱞ ٬ ﻭﺍﻟﻐﻴﺒﺔُ ﺭﺫﺍﻟﺔٌ٬ ﻭﺗﺘﺒﻊُ ﺍﻟﻌﺜﺮﺍﺕِِ · ﺳﻮءُ ﺍﻟ ُ
· ﺷﻜﺮُ ﺍﻟﻨﻌﻢِ ﻳﺪﻓﻊُ ﺍﻟﻨﻘﻢَ ٬ ﻭﺗ ﺮﻙُ ﺍﻟ ﺬﻧﻮﺏِ ﺣﻴ ﺎﺓُ ﺍﻟ ﻘﻠ ﻮﺏِ ٬ ﻭﺍﻻﻧﺘ ﺼﺎﺭُ ﻋﻠ ﻰ ﺍﻟ ﻨﻔﺲِ
ﻟﺬﺓُ ﺍﻟﻌﻈﻤﺎءِ .
· ﺧﺒ ﺰٌ ﺟ ﺎﻑ ﻣ ﻊ ﺃﻣ ﻦٍ ﺃﻟ ﺬﱡ ﻣ ﻦ ﺍﻟﻌَ ﺴَﻞِ ﻣ ﻊ ﺍﻟﺨ ﻮﻑِ ٬ ﻭﺧﻴﻤ ﺔُ ﻣ ﻊ ﺳ ﺘﺮٍ ﺃﺣ ﺐﱞ ﻣ ﻦ
ﻗَﺼْﺮٍ ﻓﻴﻪ ﻓﺘﻨﺔٌ.
· ﻓﺮﺣ ﺔُ ﺍﻟﻌﻠ ﻢِ ﺩﺍﺋﻤ ﺔٌ ٬ ﻭﻣﺠ ﺪُﻩ ﺧﺎﻟ ﺪٌ ٬ ﻭﺫﻛ ﺮُﻩ ﺑ ﺎﻕٍ ٬ ﻭﻓﺮﺣ ﺔُ ﺍﻟﻤ ﺎﻝِ ﻣﻨ ﺼﺮﻣﺔٌ٬
ﻭﻣﺠﺪُﻩ ﺇﻟﻰ ﺍﻟﺰﻭﺍﻝٍ ٬ ﻭﺫﻛﺮُﻩ ﺇﻟﻰ ﻧﻬﺎﻳﺔٍ .
· ﺍ ﻟﻔﺮﺡُ ﺑﺎﻟﺪﻧﻴﺎ ﻓﺮﺡُ ﺍﻟﺼﺒﻴﺎﻥِ ٬ ﻭﺍﻟﻔﺮﺡُ ﺑﺎﻹﻳﻤﺎﻥَِ ﻓﺮَﺡُ ﺍﻷﺑﺮﺍﺭِ٬ ﻭﺧﺪﻣ ﺔُ ﺍﻟﻤ ﺎﻝِ ﺫﻝﱡ
ﺷﺮَﻑٌ. ٬ ﻭﺍﻟﻌﻤﻞُ ﷲَِ
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ﺴﻦُ ﻋﺬْﺏٌ٬ ﻭﺗﻌﺐُ ﺍﻹﻧﺠﺎﺯِ ﺭﺍﺣﺔٌ ٬ ﻭﻋَﺮَﻕُ ﺍﻟﻌﻤﻞِ ﻣِﺴْﻚٌ٬ ﻭﺍﻟﺜﻨﺎءُ ﺍﻟﺤََ ُ ﺍﻟﻬﻤﺔَِ
· ﻋﺬﺍﺏ
ﺃﺣﺴﻦُ ﻃِﻴﺐٍ.
· ﺍﻟ ﺴﻌﺎﺩﺓُ ﺃﻥ ﻳﻜ ﻮﻥ ﻣ ﺼﺤﻔُﻚ ﺃ ﻧﻴ ﺴَﻚ ٬ ﻭﻋﻤﻠُ ﻚ ﻫﻮﺍﻳﺘ ﻚ ٬ ﻭ ﺑﻴﺘُ ﻚ ﺻ ﻮﻣﻌﺘَﻚ٬
ﻭﻛﻨﺰُﻙ ﻗﻨﺎﻋﺘَﻚ .
· ﺍﻟﻔﺮﺡَ ﺑﺎﻟﻄﻌ ﺎﻡِ ﻭﺍﻟﻤ ﺎﻝِ ﻓ ﺮﺡٌ ﺍﻷﻃﻔ ﺎﻝِ ٬ ﻭﺍﻟﻔَ ﺮَﺡُ ﺑﺤ ﺴﻦِ ﺍﻟﺜﻨ ﺎءِ ﻓَ ﺮَﺡُ ﺍﻟﻌﻈﻤ ﺎءِ٬
ﻭﻋﻤﻞُ ﺍﻟﺒﺮﱢ ﻣﺠﺪٌ ﻻ ﻳﻔَﻨﻰ .
· ﺻﻼﺓ ﺍﻟﻠﻴﻞ ﺑﻬﺎءُ ﺍﻟﻨﻬﺎﺭِ ٬ ﻭﺣ ﺐﱡ ﺍﻟﺨﻴ ﺮِ ﻟﻠﻨ ﺎﺱِ ﻣ ﻦ ﻃﻬ ﺎﺭﺓِ ﺍﻟ ﻀﻤﻴﺮِ ٬ ﻭﺍﻧﺘﻈ ﺎﺭُ
ﺍﻟﻔﺮﺝِ ﻋﺒﺎﺩﺓٌ.
ﺴﻦُ ﺍﻟ ﺬﱢ ْﻛﺮِ٬ ﺼ ْﺒﺮِ ٬ ﻭﺣُْ
· ﻓﻲ ﺍﻟﺒﻼءِ ﺃﺭﺑﻌﺔُ ﻓﻨ ﻮﻥ : ﺍﺣﺘ ﺴﺎﺏُ ﺍﻷﺟ ﺮِ ٬ ﻭﻣﻌﺎﻳ ﺸﺔُ ﺍﻟ ﱠ
ﻭﺗﻮ ﱡﻗﻊُ ﺍﻟﻠﻄﻒِ.
· ﺍﻟ ﺼﻼﺓُ ﺟﻤﺎﻋ ﺔ ٬ﻭﺃﺩﺍءُ ﺍﻟﻮﺍﺟ ﺐِ ٬ ﻭﺣ ﺐﱡ ﺍﻟﻤ ﺴﻠﻤﻴﻦُ ٬ ﻭﺗ ﺮﻙ ﺍﻟ ﺬﻧﻮﺏِ ٬ ﻭﺃﻛ ﻞُ
ﺍﻟﺤﻼﻝِ ﺻﻼﺡٌ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ .
· ﻻ ﺗﻜﻦْ ﺭﺃﺳﺎً ﻓﺈﻥ ﺍﻟﺮﺃﺱ ﻛﺜﻴ ﺮُ ﺍﻷﻭﺟ ﺎﻉِ ٬ ﻭﻻ ﺗﺤ ﺮﺹْ ﻋﻠ ﻰ ﺍﻟ ﺸﻬﺮﺓِ ﻓ ﺈﻥ ﻟﻬ ﻞ
ﺿ ﺮﻳﺒﺔً ٬ ﻭﺍﻟﻜﻔﺎﻑُ ﻣﻊ ﺍﻟﺨﻤﻮﻝِ ﺳﻌﺎﺩﺓٌ .
· ﻋﻼﻣ ﺔُ ﺍﻟﺤُﻤْ ﻖِ ﺿ ﻴﺎﻉُ ﺍﻟﻮﻗ ﺖِ٬ ﻭﺗ ﺄﺧﻴﺮُ ﺍﻟﺘﻮﺑ ﺔِ ٬ ﻭﺍﺳ ﺘﻌﺪﺍءُ ﺍﻟﻨ ﺎﺱِ ٬ ﻭﻋﻘ ﻮﻕُ
ﺍﻟﻮﺍﻟﺪﻳﻦ ٬ ﻭﺇﻓﺸﺎءُ ﺍﻷﺳﺮﺍﺭِ .
· ﻳُﻌْ ﺮَﻑُ ﻣ ﻮﺕُ ﺍﻟﻘﻠ ﺐِ ﺑﺘ ﺮْﻙِ ﺍﻟﻄﺎﻋ ﺔِ ٬ ﻭﺇﺩﻣ ﺎﻥِ ﺍﻟ ﺬﻧﻮﺏ ٬ ﻭﻋ ﺪﻡِ ﺍﻟﻤﺒ ﺎﻻﺓِ ﺑ ﺴﻮءِ
ﺍﻟﺬﻛﺮِ ٬ ﻭﺍﻷﻣﻦِ ﻣﻦ ﻣﻜﺮِ ﺍﷲِ ٬ ﻭﺍ ﺣﺘﻘﺎﺭِ ﺍﻟﺼﺎﻟﺤﻴﻦ .
· ﻣﻦ ﻟﻢ ﻳﺴﻌﺪْ ﻓﻲ ﺑﻴﺘِﻪ ﻟﻦ ﻳﺴﻌﺪَ ﻓﻲ ﻣﻜﺎﻥٍ ﺁﺧﺮَ٬ ﻭﻣﻦ ﻟﻢ ﻳﺤﺒﱠﻪ ﺃﻫﻠُ ﻪ ﻟ ﻦ ﻳﺤﺒﱠ ﻪ ﺃﺣ ﺪٌ
٬ ﻭﻣﻦ ﺿ ﱠﻴﻊَ ﻳﻮﻣَﻪ ﺿﱠﻴﻊَ ﻏﺪَﻩ.
· ﺃﺭﺑﻌﺔ ﻳﺠﻠﺒﻮﻥ ﺍﻟﺴﻌﺎﺩﺓ : ﻛﺘ ﺎﺏٌ ﻧ ﺎﻓﻊٌ ٬ ﻭﺍﺑ ﻦٌ ﺑ ﺎﺭﱞ ٬ ﻭﺯﻭﺟ ﺔٌ ﻣﺤﺒﻮﺑ ﺔٌ ٬ ﻭﺟﻠ ﻴﺲٌ
ﺍﻟﺼﺎﻟﺢٌ ٬ ﻭﻓﻲ ﺍﷲِ ﻋِﻮﺽٌ ﻋﻦ ﺍﻟﺠﻤﻴﻊِ .
· ﺇﻳﻤ ﺎﻥُ ﻭﺻ ﺤﺔُ ﻭﻏﻨ ﻰً ﻭﺣﺮﻳ ﺔُ ﻭﺃﻣ ﻦٌ ﻭﺷ ﺒﺎﺏٌ ﻭﻋﻠ ﻢ ﻫ ﻲ ﻣﻠﺨ ﺺُ ﻣ ﺎ ﻳ ﺴﻌﻰ ﻟ ﻪ
ﺍﻟﻌﻘﻼءُ ٬ ﻟﻜﻨﻬﺎ ﻗﻞﱠ ﺃﻥ ﺗﺠﺘﻤﻊَ ﻛﻠﱡﻬﺎ .
· ﺍﺳﻌﺪ ﺍﻵﻥَ ﻓﻠﻴﺲ ﻋﻨﺪﻙ ﻋﻬﺪٌ ﺑﺒﻘﺎﺋِﻚ ٬ ﻭﻟﻴﺲ ﻟﺪﻳﻚ ﺃﻣﺎﻥٌ ﻣﻦ ﺭﻭﻋﺔِ ﺍﻟﺰﻣﺎﻥِ ٬ ﻓﻼ
ﺗﺠﻌﻞِ ﺍﻟﻬﻢﱠ ﻧَﻘْﺪﺍً ﻭﺍﻟﺴﺮﻭﺭََ ﺩﻳْﻨﺎً.
ﺧﻠُ ﻖٌ ﻣ ﺴﺘﻘﻴ ﻢٌ ٬ ﻭ ﻋَﻘْ ﻞٌ ﺻ ﺤﻴﺢٌ ﻭﺟِ ﺴْﻢٌ
· ﺃﻓ ﻀﻞ ﻣ ﺎ ﻓ ﻲ ﺍﻟﻌ ﺎﻟﻢِ ﺇﻳﻤ ﺎﻥٌ ﺻ ﺎﺩﻕٌ٬ ﻭ ُ
ﺳﻠﻴﻢٌ ٬ ﻭﺭِﺯْﻕٌ ﻫﺎﻧِﺊٌ ﻭﻣﺎ ﺳﻮﻯ ﺫﺍﻙ ﺷﻐﻞٌ .
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· ﻧﻌﻤﺘﺎﻥ ﺧﻔﻴﱠﺘﺎﻥ : ﺍﻟﺼﺤﺔُ ﻓﻲ ﺍﻷﺑﺪﺍﻥِ ٬ ﻭﺍﻷﻣﻦُ ﻓﻲ ﺍﻷﻭﻃﺎﻥِ . ﻧﻌﻤﺘﺎﻥ ﻇﺎﻫﺮﺗ ﺎﻥ:
ﺴﻦُ ٬ﻭﺍﻟﺬﺭﻳﺔُ ﺍﻟﺼﺎﻟﺤﺔُ . ﺍﻟﺜﻨﺎءُ ﺍﻟﺤَ َ
· ﺍﻟﻘﻠﺐُ ﺍﻟﻤﺒ ﺘﻬﺞُ ﻳﻘﺘ ﻞُ ﻣﻴﻜﺮﻭﺑ ﺎﺕِ ﺍﻟﺒﻐ ﻀﺎءِ ٬ ﻭﺍﻟ ﻨﻔﺲُ ﺍﻟﺮﺍﺿ ﻴﺔُ ﺗﻄ ﺎﺭﺩُ ﺣ ﺸﺮﺍﺕِ
ﺍﻟﻜﺮﺍﻫﻴﺔِ .
· ﺍﻷﻣﻦُ ﺃﻣﻬﺪُ ﻭﻃﺎءٍ ٬ ﻭﺍﻟﻌﺎﻓﻴﺔُ ﺃﺳﺒﻎُ ﻏﻄﺎءٍ ٬ ﻭﺍﻟﻌﻠﻢُ ﺃﻟﺬﱡ ﻏﺬﺍءٍ ٬ ﻭﺍﻟﺤﺐﱡ ﺃﻧﻔ ﻊُ ﺩﻭﺍءٍ
٬ ﻭﺍﻟﺴﺘﺮُ ﺃﺣﺴﻦُ ﻛﺴﺎءٍ .
· ﺍﻟﺴﻌ ﻴ ﺪ ﻻ ﻳﻜﻮﻥ ﻓﺎﺳ ﻘﺎً ﻭﻻ ﻣﺮﻳ ﻀﺎ ﻭﻻ ﻣ ﺪﻳﻨﺎً ﻭﻻ ﻏﺮﻳﺒ ﺎً ﻭﻻ ﺣﺰﻳﻨ ﺎً ﻭﻻ ﺳ ﺠﻴﻨﺎً
ﻭﻻ ﻣﻜﺮﻭﻫﺎً.
٬ ﻭﻋَ ﻤَﻞُ ﺍﻟ ﺼﺎﻟﺤﺎﺕِ ٬ ﻭﺍﻻﻧﺘ ﺼﺎﺭُ · ﺍﻟﺴﻌ ﻴ ﺪ : ﺍﻧﺠﻼءُ ﺍﻟﻐﻤﺮﺍﺕِ ٬ ﻭﺇ ﺯﺍﻟﺔُ ﺍﻟﻌﺪﺍﻭﺍﺕِ
ﻋﻠﻰ ﺍﻟﺸﻬﻮﺍﺕِ.
· ﺃﻗﻞُ ﺍﻟﻄﺮﻕِ ﺧﻄﺮﺍً ﻃﺮﻳﻘُ ﻚ ﺇﻟ ﻰ ﺑﻴﺘِ ﻚ ٬ ﻭﺃﻛﺜ ﺮ ﺍﻷﻳ ﺎﻡِ ﺑﺮﻛ ﺔً ﻳ ﻮﻡ ﺗﻌﻤ ﻞُ ﺻ ﺎﻟﺤﺎً٬
ﻭﺃﺷﺄﻡُ ﺍﻷ ﺯﻣ ﺎﻥِ ﺯﻣﻦٌ ﺗﺴﻲء ﻓﻴﻪ ﻷﺣﺪٍ .
ﺸَﺮٌ ﻓﻘﺪ ﺳﺒﱡ ﻮﺍ ﺭﺑﻬ ﻢ ﺗﻌ ﺎﻟﻰ ٬ ﺃﻭﺟ ﺪﻫﻢ ﻣ ﻦ ﺍﻟﻌَ ﺪَ ﻡِ ﻓ ﺸﻜّ ﻮﺍ ﻓ ﻲ ﻭﺟ ﻮﺩِ ﻩ٬ · ﺇﻥ ﺳﺒﱠ ﻚ ﺑَ
ﻭ ﺃﻃﻌَ ﻤَ ﻬُ ﻢ ﻣﻦ ﺟﻮﻉٍ ﻓﺸﻜﺮﻭﺍ ﻏ ﻴْﺮَ ﻩُ ٬ ﻭﺁ ﻣَﻨَ ﻬُ ﻢْ ﻣﻦ ﺧﻮﻑٍ ﻓﺤﺎ ﺭَﺑُ ﻮﻩ .
· ﻻ ﺗﺤﻤ ﻞِ ﺍﻟﻜ ﺮﺓَ ﺍﻷﺭﺿ ﻴﺔَ ﻋﻠ ﻰ ﺭﺃﺳِ ﻚ٬ ﻭﻻ ﺗﻈ ﻦﱠ ﺃﻥﱠ ﺍﻟﻨ ﺎﺱ ﻳﻬﻤ ﻬﱡ ﻢ ﺃﻣﺮُ ﻧ ﺎ ﺇﻥ
ﺯﻛﺎﻣﺎً ﻳﺼﻴﺐُ ﺃﺣﺪﻛﻢ ﻳﻨﺴﻴﻬﻢ ﻣﻮﺗﻲ ﻭﻣﻮﺗِ ﻚ .
· ﺍﻟﺴﺮﻭﺭُ ﻛﻔﺎﻳﺔٌ ﻭﻭﻃﻦٌ ٬ ﻭﺳﻼﻣﺔٌ ﻭﺳَ ﻜَﻦٌ ٬ ﻭﺃ ﻣْﻦٌ ﻣﻦ ﺍﻟﻔﺘﻦِ ٬ ﻭﻧﺠﺎﺓٌ ﻣﻦ ﺍﻟﻤِ ﺤ ﻦ٬
ﻭﺷﻜﺮٌ ﻋﻠﻰ ﺍﻟﻤﻨﻦِ ٬ ﻭﻋﺒﺎﺩﺓٌ ﻃﻴﻠﺔ ﺍﻟﺰﻣﻦِ .
)) · ﻛﻦ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻛﺄﻧﻚ ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞٍ )) ٬ (( ﻭﺻ ﻞﱢ ﺻ ﻼﺓ ﺍﻟﻤ ﻮﺩﱢ ﻉٍ٬ ((
)) ﻭﻻ ﺗﻜﻠﱠ ﻢْ ﺑﻜﻼﻡٍ ﺗﻌﺘﺬﺭ ﻣُ ﻨﻪ )) ٬ (( ﻭﺃﺟﻤﻊُ ﺍﻟﻴﺄﺱ ﻋﻤﺎ ﻓﻲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱِ. ((
· ﺍﺯﻫﺪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻳﺤﺒﱡ ﻚ ﺍﷲ ٬ ﻭﺍﺯﻫﺪْ ﻓﻴﻤﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱِ ﻳﺤﺒﱡ ﻚ ﺍﻟﻨ ﺎﺱُ ٬ ﻭﺍﻗﻨ ﻊْ ﺑﺎﻟﻘﻠﻴ ﻞِ
ﻭﺍﻋﻤﻞْ ﺑﺎﻟﺘﻨﺰﻳﻞِ ﻭﺍﺳﺘﻌﺪﱠ ﻟﻠﺮﺣﻴﻞِ ٬ ﻭﺧﻒِ ﺍﻟﺠﻠﻴﻞَ .
· ﻻ ﻋﻴﺶ ﻟﻤﻤﻘﻮﺕٍ ٬ ﻭﻻ ﺭﺍﺣﺔ ﻟﻤﻌﺎﺩٍ ٬ ﻭﻻ ﺃﻣﻦ ﻟﻤﺬﻧﺐٍ ٬ ﻭﻻ ﻣﺤﺐﱠ ﻟﻔ ﺎﺟﺮٍ ٬ ﻭﻻ
ﺛﻨﺎءَ ﻋﻠﻰ ﻛﺎﺫﺏٍ ٬ ﻭﻻ ﺛﻘﺔ ﺑﻐﺎﺩﺭٍ .
ﺧَﻴْ ﺮٌ ﻭﻟ ﻴﺲ ﺫﺍﻙ ﻷﺣ ﺪ ﺇﻻ ﻟﻠﻤ ﺆﻣﻦ ﺇﻥ )) · ﻋﺠﺒ ﺎً ﻷﻣ ﺮ ﺍﻟﻤ ﺆﻣﻦ ﺇﻥ ﺃﻣ ﺮﻩ ﻛﻠﱡ ﻪ
ﺻَﺒَ ﺮَ ﻓﻜﺎﻥ ﺧﻴﺮﺍً ﻟﻪ(( ﺃﺻﺎﺑﺘﻪ ﺳﺮﺍءُ ﺷﻜﺮ ﻓﻜﺎﻥ ﺧﻴﺮﺍً ﻟﻪ٬ ﻭﺃﻥ ﺃﺻﺎﺑﺘﻪ ﺿﺮﺍءُ
.
· ﺍﻻﺑﺘﺴﺎﻣﺔُ ﻣِﻔْ ﺘﺎﺡُ ﺍﻟﺴﻌﺎﺩﺓِ ٬ ﻭﺍﻟﺤﺐﱡ ﺑﺎﺑُ ﻬﺎ ٬ ﻭﺍﻟﺴﺮﻭُ ﺭ ﺣﺪﻳﻘﺘُ ﻬﺎ ٬ ﻭﺍﻹﻳﻤﺎﻥُ ﻧﻮﺭُ ﻫ ﺎ
٬ ﻭﺍﻷﻣ ﻦُ ﺟﺪﺍﺭُ ﻫﺎ .
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· ﺍﻟﺒﻬﺠ ﺔُ : ﻭﺟ ﻪٌ ﺟﻤﻴ ﻞٌ ٬ ﻭﺭﻭﺽٌ ﺃﺧ ﻀﺮُ ٬ ﻭﻣ ﺎءٌ ﺑ ﺎﺭﺩٌ ٬ ﻭﻛﺘ ﺎﺏٌ ﻣﻔﻴ ﺪٌ ﻣ ﻊ ﻗﻠ ﺐ
ﻳ ﻘ ﺪﱢﺭُ ﺍﻟﻨﻌﻤﺔ ﻭﻳﺘﺮﻙُ ﺍﻹﺛﻢ ﻭﻳﺤﺐﱡ ﺍﻟﺨﻴﺮَ .
· ﻳﻨﺎﻡ ﺍﻟﻤﻌﺎﻓﻰ ﻋﻠﻰ ﺻﺨﺮ ﻛﺄﻧﻪ ﻋﻠﻰ ﺭﻳﺶ ﺣﺮﻳﺮٍ ٬ ﻭﻳﺄﻛﻞُ ﺧﺒ ﺰَ ﺍﻟ ﺸﻌﻴﺮِ ﻛﺎﻟﺜﺮﻳ ﺪِ
٬ ﻭﻳﺴﻜﻦُ ﺍﻟﻜﻮﺥَ ﻛﺄﻧﻪ ﻓﻲ ﺇﻳﻮﺍﻥِ ﻛﺴﺮﻯ.
· ﺍﻟﺒﺨﻴﻞ ﻳﻌﻴﺶ ﻓﻘﻴﺮﺍً ﺃﻭ ﻳﻤﻮﺕُ ﻏﻨﻴﺎً ﺧﺎﺩﻣ ﺎً ﻟﺬﺭﻳﺘِ ﻪ ٬ ﺣﺎﺭﺳ ﺎً ﻟﻤﺎﻟِ ﻪ ٬ ﺑﻐﻴ ﻀ ﺎً ﻋﻨ ﺪ
ﺍﻟﻨﺎﺱِ ٬ ﺑﻌﻴﺪﺍً ﻣﻦ ﺍﷲِ ٬ ﺳﻴ ﺊ ﺍﻟﺴﻤﻌﺔِ ﻓﻲ ﺍﻟﻌﺎﻟﻢِ .
ﺴَﻦُ ﻣ ﻦ · ﺍﻷﻭﻻﺩ ﺃﻓ ﻀﻞُ ﻣ ﻦ ﺍﻟﺜ ﺮﻭﺓِ ٬ ﻭﺍﻟ ﺼﺤﺔُ ﺧﻴ ﺮٌ ﻣ ﻦ ﺍﻟ ﻐِﻨَ ﻰ٬ ﻭﺍﻷﻣ ﻦُ ﺃَ ﺣْ
ﺍﻟﺴﻜﻦِ ٬ ﻭﺍﻟﺘﺠﺮﺑﺔُ ﺃﻏﻠﻰ ﻣﻦ ﺍﻟﻤﺎﻝِ .
· ﺍﺟﻌ ﻞ ﺍﻟﻔ ﺮﺡ ﺷ ﻜﺮﺍً ٬ﻭﺍﻟﺤ ﺰﻥ ﺻ ﺒﺮﺍً ٬ﻭﺍﻟ ﺼﻤﺖ ﺗﻔﻜ ﺮﺍً ٬ﻭﺍﻟﻨﻈ ﺮ ﺍﻋﺘﺒ ﺎﺭﺍً٬
ﻭﺍﻟﻨﻄﻖِ ﺫِ ﻛْ ﺮﺍً ٬ ﻭﺍﻟﺤﻴﺎء ﻃﺎﻋﺔً ٬ ﻭﺍﻟﻤﻮﺕ ﺃﻣﻨﻴﺔً .
· ﻛُ ﻦْ ﻣ ﺜ ﻞ ﺍﻟﻄ ﺎﺋﺮِ ﻳﺄﺗﻴ ﻪ ﺭﺯﻗُ ﻪ ﺻ ﺒﺎﺡَ ﻣ ﺴﺎءَ٬ ﻭﻻ ﻳﻬ ﺘﻢﱡ ﺑﻐ ﺪٍ ﻭﻻ ﻳﺜ ﻖُ ﺑﺄﺣ ﺪٍ ﻭﻻ
ﻳﺆﺫﻱ ﺃﺣﺪﺍً ٬ﺧﻔﻴﻒ ﺍﻟﻈﻞﱢ ﺭﻓﻴﻖَ ﺍﻟﺤﺮﻛﺔِ .
· ﻣﻦ ﺃﻛﺜﺮَ ﻣﺨﺎﻟﻄ ﺔَ ﺍﻟﻨ ﺎﺱِ ﺃﻫ ﺎﻧُ ﻮﻩ ٬ ﻭﻣ ﻦ ﺑﺨ ﻞَ ﻋﻠ ﻴﻬﻢ ﻣﻘﺘ ﻮﻩ ٬ ﻭﻣ ﻦ ﺣﻠ ﻢَ ﻋﻠ ﻴﻬﻢ
ﻭﻗﱠ ﺮﻭﻩ ٬ ﻭﻣﻦ ﺃﺟﺎﺩَ ﻋﻠﻴﻬﻢ ﺃﺣﺒﻮﻩ٬ ﻭﻣﻦ ﺍﺣﺘﺎﺝَ ﺇﻟﻴﻬﻢ ﺍﺑﻐﻀﻮﻩ .
· ﺍﻟﻔﻠ ﻚ ﻳ ﺪﻭﺭُ ٬ ﻭﺍﻟﻠﻴ ﺎﻟﻲ ﺣﺒ ﺎﻟﻰ ٬ ﻭﺍﻷﻳ ﺎﻡُ ﺩُ ﻭَﻝٌ٬ ﻭﻣ ﻦ ﺍﻟﻤﺤ ﺎﻝِ ﺩﻭﺍﻡُ ﺍﻟﺤ ﺎﻝِ٬
ﻭﺍﻟﺮﺣﻤﻦُ ﻛﻞﱠ ﻳﻮﻡٍ ﻫﻮ ﻓﻲ ﺷﺄﻥٍ .. ﻓﻠﻤﺎﺫﺍ ﺗﺤﺰﻥً ؟.
· ﻛﻴﻒ ﺗﻘﻒُ ﻋﻠﻰ ﺃﺑﻮﺍﺏِ ﺍﻟﺴﻼﻃﻴﻦِ ﻭﻧﻮﺍﺻ ﻴﻬﻢ ﻓ ﻲ ﻗﺒ ﻀﺔِ ﺭﺏﱢ ﺍﻟﻌ ﺎﻟﻤﻴﻦ ؟ ! ﺗ ﺴﺄﻝُ
ﺍﻟﻤﺎﻝ ﻣﻦ ﻓﻘﻴﺮٍ ٬ ﻭﺗﻄﻠﺐ ﺑﺨﻴﻼً ٬ ﻭﺗﺸﻜﻮ ﺇﻟﻰ ﺟﺮﻳﺢٍ. !!
· ﺍﺑﻌ ﺚْ ﺭﺳ ﺎﺋﻞ ﻭﻗ ﺖ ﺍﻟ ﺴﱠ ﺤﺮِ : ﻣ ﺪﺍﺩُ ﻫﺎ ﺍﻟ ﺪﻣﻊُ ﻭﻗﺮﺍﻃﻴ ﺴُ ﻬﺎ ﺍﻟﺨ ﺪﻭﺩُ ٬ ﻭﺑﺮﻳ ﺪُ ﻫﺎ
ﺍﻟﻘﺒﻮﻝُ ﻭﻭﺟﻬﺘُ ﻬﺎ ﺍﻟﻌﺮﺵُ : ﻭﺍﻧﺘﻈﺮِ ﺍﻟﺠﻮﺍﺏَ .
· ﺇﺫﺍ ﺳ ﺠﺪﺕ ﻓ ﺄﺧﺒﺮْ ﻩ ﺑ ﺄﻣﻮﺭﻙ ﺳ ﺮﺍً ﻓﺈﻧ ﻪ ﻳﻌﻠ ﻢُ ﺍﻟ ﺴﺮﱠ ﻭﺃﺧﻔ ﻰ ٬ ﻭﻻ ﺗُ ﺴﻤﻊْ ﻣ ﻦ
ﺑﺠﻮﺍﺭِ ﻙ ؛ ﻷﻥ ﻟﻠﻤﺤﺒﺔِ ﺃﺳﺮﺍﺭﺍً ﻭﺍﻟﻨﺎﺱُ ﺣﺎﺳﺪٌ ﻭﺷﺎﻓﻊٌ .
· ﺳ ﺒﺤﺎﻥ ﻣ ﻦ ﺟَ ﻌَ ﻞَ ﺍﻟ ﺬﻝﱠ ﻟ ﻪ ﻋِ ﺰﱠﺓً ٬ ﻭﺍﻻﻓ ﺘﻘ ﺎﺭ ﺇﻟﻴ ﻪ ﻏﻨ ﻰً ٬ ﻭﻣ ﺴﺄﻟﺘﻪ ﺷ ﺮﻓﺎً
٬ ﻭﺍﻟﺨﻀﻮﻉ ﻟﻪ ﺭِﻓْ ﻌَ ﺔً ٬ ﻭﺍﻟﺘﻮﻛﻞ ﻋﻠﻴﻪ ﻛﻔﺎﻳﺔً .
· ﺇﺫﺍ ﺩﺍﺭﻫﻢﱞ ﺑﺒﺎﻟِ ﻚ ﻭﺃﺻﺒﺢ ﺣﺎﻟُ ﻚ ﻣﻦ ﺍﻟﺤ ﺰﻥِ ﺣﺎﻟﻜِ ﺎً٬ ﻭﻓﺠﻌ ﺖ ﻓ ﻲ ﺃﻫﻠ ﻚ ﻭﻣﺎﻟ ﻚ٬
ﻓﻼ ﺗﻴﺄﺱْ ﻟﻌﻞﱠ ﺍﷲ ﻳﺤﺪﺙُ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﺮﺍً .
· ﻻ ﺗﻨﺲ ﴿ ﺣَﺴْ ُﺒﻨَﺎ ﺍﻟﻠﱠﻪُ ﻭَ ِﻧﻌْﻢَ ﺍ ْﻟ َﻮﻛِﻴﻞُ ﴾ ﻓﺈﻧﻬﺎ ﺗﻄﻔﺊُ ﺍﻟﺤ ﺮﻳ ﻖَ ٬ ﻭﻳﻨﺠ ﻮ ﺑﻬ ﺎ ﺍﻟﻐﺮﻳ ﻖُ
٬ ﻭﻳﻌﺮﻑ ﺑﻬﺎ ﺍﻟﻄﺮﻳﻖ ٬ ﻭﻓﻴﻬﺎ ﺍﻟﻌﻬﺪ ﺍﻟﻮﺛﻴﻖ .
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· ﻃﻮﺑﻰ ﻟ ﻚ ﻳ ﺎ ﻃ ﺎﺋﺮ : ﺗ ﺮِﺩُ ﺍﻟﻨﻬ ﺮ ٬ ﻭﺗ ﺴﻜﻦ ﺍﻟ ﺸﺠﺮ ٬ ﻭﺗﺄﻛ ﻞ ﺍﻟﺜﻤ ﺮ ٬ﻭﻻ ﺗﺘﻮﻗ ﻊ
ﺳَﻘَ ﺮ ٬ ﻓﺄﻧﺖ ﺃﺳﻌﺪ ﺣﺎﻻً ﻣﻦ ﺍﻟﺒﺸﺮِ . ﺍﻟﺨﻄﺮ ٬ ﻭﻻ ﺗﻤﺮﱡ ﻋﻠﻰ
ﺮﺍﺭﺓٌ ٬ ﻭ ﺍﻟﻔ ﺮﺍﻍُ · ﺍﻟ ﺴﺮﻭﺭُ ﻟﺤﻈ ﺔٌ ﻣ ﺴﺘﻌﺎﺭﺓٌ ٬ ﻭﺍﻟﺤ ﺰﻥُ ﻛﻔ ﺎﺭﺓٌ ٬ ﻭﺍﻟﻐ ﻀﺐُ ﺷ
ﺧﺴﺎﺭﺓٌ ٬ ﻭﺍﻟﻌﺒﺎﺩﺓُ ﺗﺠﺎﺭﺓٌ .
· ﺃﻣﺲِ ﻣﺎﺕَ ٬ ﻭﺍﻟﻴﻮﻡُ ﻓ ﻲ ﺍﻟ ﺴﻴﺎﻕِ ٬ ﻭﻏ ﺪﺍً ﻟ ﻢ ﻳﻮﻟ ﺪْ ٬ ﻭﺃﻧ ﺖ ﺍ ﺑ ﻦُ ﺍﻟ ﺴﺎﻋﺔِ ﻓﺎﺟﻌﻠْ ﻬ ﺎ
ﻃﺎﻋﺔً ٬ ﺗَ ﻌُ ﺪْ ﻟﻚ ﺑﺄﺭﺑﺢِ ﺑﻀﺎﻋﺔٍ .
· ﻧ ﺪﻳﻤﻚ ﺍﻟﻘﻠ ﻢُ ٬ ﻭﻏ ﺪﻳﺮُ ﻙ ﺍﻟﺤﺒ ﺮُ ٬ ﻭﺻ ﺎﺣﺒﻚ ﺍﻟﻜﺘ ﺎﺏُ ٬ ﻭﻣﻤﻠﻜﺘ ﻚ ﺑﻴﺘُ ﻚ ٬ﻭﻛﻨ ﺰُ ﻙَ
ﻗﻮﺗُ ﻚ ٬ ﻓﻼ ﺗﺄﺳﻒْ ﻋﻠﻰ ﻣﺎ ﻓﺎﺕَ .
· ﺭﺑﻤ ﺎ ﺳ ﺎءﺗْ ﻚ ﺃﻭﺍﺋ ﻞُ ﺍﻷﻣ ﻮﺭِ ﻭﺳ ﺮﱠ ﺗﻚ ﺃﻭﺍﺧﺮُ ﻫ ﺎ ٬ ﻛﺎﻟ ﺴﺤﺎﺏِ ﺃﻭﻟ ﻪ ﺑَ ﺮْ ﻕٌ ﻭﺭﻋ ﺪٌ
ﻭﺁﺧﺮﻩ ﻏﻴﺚٌ ﻫﻨﻲءٌ
ﻋُﺮْ ﺑﻮﻥُ ﺍﻟ ﺮﺯﻕِ · ﺍﻻﺳﺘﻐﻔﺎﺭُ ﻳﻔﺘﺢ ﺍﻷﻗﻔﺎﻝ ٬ﻭﻳﺸﺮﺡُ ﺍﻟﺒﺎﻝّ ٬ ﻭ ﻳُ ﺬْﻫِ ﺐُ ﺍﻷﺩﻏﺎﻝ ٬ﻭﻫﻮ
ﻭﺩﺭ ﻭﺍﺯﺓُ ﺍﻟﺘﻮﻓﻴﻖِ .
· ﺳﺖﱞ ﺷﺎﻓﻴﺔ ﻛﺎﻓﻴﺔ : ﺩﻳﻦٌ ﻭﻋﻠﻢٌ ﻭﻏﻨﻰً ﻭﻣﺮﻭءﺓٌ ﻭﻋﻔﻮٌ ﻭﻋﺎﻓﻴﺔٌ .
· ﻣﻦ ﺍﻟﺬﻱ ﻳ ﺠﻴﺐُ ﺍﻟﻤﻀﻄﺮ ﺇﺫﺍ ﺩﻋ ﺎﻩُ ٬ ﻭﻳﻨﻘ ﺬُ ﺍﻟﻐﺮﻳ ﻖ ﺇﺫﺍ ﻧ ﺎﺩﺍﻩ ٬ﻭﻳﻜ ﺸﻒ ﺍﻟﻜ ﺮﺏ
ﻋﻨ ﺎ ﻣَﻦْ ؟ ﻗﺎﻝ : ﻳﺎ ﺍﷲُ ؟ ﺇﻧﻪ ﺍﷲُ .
· ﺍﺑﺘﻌﺪ ﻋﻦ ﺍﻟﺠﺪﻝِ ﺍﻟﻌﻘﻴﻢِ ٬ ﻭﺍﻟﻤﺠﻠﺲِ ﺍﻟﻼﻏﻲ ٬ ﻭﺍﻟﺼﺎﺣﺐِ ﺍﻟﺴﻔﻴِ ﻪ ٬ﻓﺈﻥ ﺍﻟ ﺼﺎﺣﺐَ
ﺳﺎﺣﺐٌ ٬ ﻭﺍﻟﻄﺒﻊَ ﻟﺺٌ ﻭﺍﻟﻌﻴﻦَ ﺳﺎﺭﻗﺔٌ .
· ﺍﻟﺘﺤﻠﱢ ﻲ ﺑﺤﺴﻦِ ﺍﻻﺳﺘﻤﺎﻉِ ٬ ﻭﻋ ﺪﻡِ ﻣﻘﺎﻃﻌ ﺔ ﺍﻟﻤ ﺘﺤ ﺪﺙِ ٬ ﻭﻟ ﻴﻦِ ﺍﻟﺨﻄ ﺎﺏِ ٬ ﻭﺩﻣﺎﺛ ﺔِ
ﺍﻟﺨﻠﻖِ ٬ ﺃﻭﺳﻤﺔٌ ﻋﻠﻰ ﺻﺪﻭﺭِ ﺍﻷﺣﺮﺍﺭِ .
· ﻋﻨ ﺪﻙ ﻋﻴﻨ ﺎﻥِ ﻭﺃﺫﻧ ﺎﻥِ ﻭﻳ ﺪﺍﻥِ ﻭﺭﺟ ﻼﻥِ ﻭﻟ ﺴﺎﻥٌ ﻭﺇﻳﻤ ﺎﻥٌ ﻭﻗ ﺮﺁﻥٌ ﻭﺃﻣ ﺎﻥٌ .. ﻓ ﺄﻳﻦ
ﺍﻟﺸﻜﺮُ ﻳﺎ ﺇﻧﺴﺎﻥَُ ﴿ ﻓ ِﺒﺄَﻱﱢ ﺁﻻءِ ﺭَﺑﱢﻜُﻤَﺎُ ﺗﻜَ ﱢﺬﺑَﺎﻥِ. ﴾
· ﺗﻤﺸﻲ ﻋﻠﻰ ﻗﺪﻣﻴﻚ ﻭﻗﺪ ﺑُ ﺘِﺮَ ﺕْ ﺃﻗﺪﺍﻡٌ ٬ ﻭﺗﻌﺘﻤﺪُ ﻋﻠﻰ ﺳﺎ ﻗُﻴْ ﻚ ﻭﻗ ﺪ ﻗُ ﻄﻌ ﺖْ ﺳ ﻴﻘﺎﻥ٬
ﻭﺗﻨﺎﻡ ﻭﻏﻴﺮﻙ ﺷ ﺮّﺩَ ﺍﻷ ﻟ ﻢُ ﻧﻮﻣﻪً ٬ ﻭﺗﺸﺒﻊ ﻭﺳﻮﺍﻙ ﺟﺎﺋﻊٌ .
· ﺳﻠﻤﺖ ﻣﻦ ﺍﻟﺼﱠ ﻤﻢِ ﻭﺍﻟﺒُ ﻜْ ﻢِ ﻭﺍﻟﻌﻤ ﻰ ٬ ﻭﻧﺠ ﻮﺕ ﻣ ﻦ ﺍﻟﺒ ﺮﺹ ﻭﺍﻟﺠﻨ ﻮﻥ ﻭﺍﻟﺠ ﺬﺍﻡ٬
ﻭﻋﻮﻓﻴﺖ ﻣﻦ ﺍﻟﺴﻞ ﻭﺍﻟﺴﺮﻃﺎﻥ ٬ ﻓﻬﻞ ﺷﻜﺮﺕ ﺍﻟﺮﺣﻤﻦ ؟!
· ﻣﺼﻴﺒﺘﻨﺎ ﺃﻧﻨﺎ ﻧﻌﺠﺰُ ﻋﻦ ﺣﺎﺿﺮﻧﺎ ﻭ ﻧﺸﺘﻐﻞُ ﺑﻤﺎﺿﻴﻨﺎ ٬ ﻭﻧﻬﻤﻞُ ﻳﻮﻣ ﻨﺎ ﻭﻧﻬﺘﻢﱡ ﺑﻐ ﺪِ ﻧﺎ
ﻓﺄﻳﻦ ﺍﻟﻌﻘﻞُ ﻭﺃﻳﻦ ﺍﻟﺤﻜﻤﺔُ ؟!
· ﻧﻘﺪُ ﺍﻟﻨﺎﺱِ ﻟﻚ ﻣﻌﻨﺎﻩ ﺃﻧﻚ ﻓﻌﻠﺖ ﻣﺎ ﻳ ﺴﺘﺤﻖﱡ ﺍﻟ ﺬﻛﺮ ٬ﻭﺃﻧ ﻚ ﻓﻘ ﺘﻬُ ﻢ ﻋﻠﻤ ﺎً ﺃﻭ ﻓَﻬْﻤ ﺎً ﺃﻭ
ﻣﺎﻻً ﺃﻭ ﻣَﻨْ ﺼِ ﺒﺎً ﺃﻭ ﺟﺎﻫﺎً.
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· ﺗﻘﻤﱡ ﺺُ ﺷﺨ ﺼﻴﺔ ﺍﻟ ﻐﻴ ﺮِ ٬ ﻭﺍﻟ ﺬﻭﺑﺎﻥُ ﻓ ﻲ ﺍﻵﺧ ﺮﻳﻦ ٬ ﻭﻣﺤﺎﻛ ﺎﺓُ ﺍﻟﻨ ﺎﺱِ ﺍﻧﺘﺤ ﺎﺭٌ
ﻭﺇﺯﻫﺎﻕٌ ﻟﻤﻌﺎﻟﻢ ﺍﻟﺸﺨﺼﻴﺔِ .
ﺟﻬَﺔٌ ﻫُﻮَُ ﻣ َﻮﻟﱢﻴﻬَﺎ )) ﴾ ﻻ ﺗﻜﻮﻧ ﻮﺍ ﺇﻣﱢ ﻌ ﺔً ﴿ · ﻗَ ﺪَْ
ﻋِﻠﻢَُ ﻛﻞﱡُ ﺃﻧَﺎﺱٍ ﻣَﺸْ َﺮﺑَﻬُﻢَْ ﴿ ٬﴾ ﻭِﻟ ُﻜﻞﱟ ﻭِ ْ
ﺴﻘَﻰ ﺑِﻤَﺎءٍ ﻭَﺍﺣِﺪٍ.﴾ ﺻ ْﻨﻮَﺍﻥٍ ﻳُ ْ
ﻏﻴْﺮُِ
﴿ ٬ (( ﺻِ ْﻨﻮَﺍﻥٌَ ﻭ َ
· ﻣﻊ ﺍﻟﺪﻣﻌﺔِ ﺑﺴﻤﺔٌ ٬ ﻭﻣﻊ ﺍﻟﺘﱠ ﺮﺣﺔِ ﻓَﺮْ ﺣﺔٌ ٬ ﻭﻣﻊ ﺍﻟﺒﻠﻴﺔِ ﻋﻄﻴﺔٌ ٬ ﻭﻣ ﻊ ﺍﻟﻤﺤﻨ ﺔِ ﻣِﻨْ ﺤ ﺔٌ
٬ ﺳﻨﺔ ﺛﺎﺑﺘﺔٌ ﻭﻗﺎﻋﺪﺓٌ ﻣﻄﺮﺩﺓٌ .
· ﺍﻧﻈﺮْ ﻫﻞ ﺗﺮﻯ ﺇﻻ ﻣﺒﺘﻠً ﻰ٬ ﻭﻫﻞ ﺗﺸﺎﻫﺪُ ﺇﻻ ﻣﻨﻜﻮﺑﺎً ٬ ﻓﻲ ﻛ ﻞ ﺩﺍﺭِ ﻧﺎﺋﺤ ﺔٌ ٬ ﻭﻋﻠ ﻰ
ﻛﻞ ﺧﺪﱞ ﺩﻣﻊٌ ٬ ﻭﻓﻲ ﻛﻞ ﻭﺍﺩٍ ﺑﻨﻮ ﺳَ ﻌْﺪٍ .
· ﺻ ﻮﺕٌ ﻣ ﻦ ﺷ ﻜﺮِ ﻣﻌﺮﻭﻓِ ﻚ ﺃﺟﻤ ﻞُ ﻣ ﻦ ﺗﻐﺮﻳ ﺪِ ﺍﻷﻃﻴ ﺎﺭِ ٬ ﻭ ﻧ ﺴﻴﻢِ ﺍﻷﺳ ﺤﺎﺭِ
٬ ﻭﺣﻔﻴﻒِ ﺍﻷﺷﺠﺎﺭِ ٬ ﻭﻏﻨﺎءِ ﺍﻷﻭﺗﺎﺭِ .
· ﺇﺫﺍ ﺷﺮﺑﺖ ﺍﻟﻤ ﺎء ﺍﻟ ﺴﺎﺧﻦ ﻗﻠ ﺖ ﺍﻟﺤﻤ ﺪُ ﷲِ ﺑﻜﻠﻔ ﺔٍ ٬ ﻭﺇﺫﺍ ﺷ ﺮﺑْ ﺖ ﺍﻟﻤ ﺎء ﺍﻟﺒ ﺎﺭﺩ ﻗ ﺎﻝ
ﻛﻞ ﻋﻀﻮ ﻓﻴﻚ : ﺍﻟﺤﻤﺪُ ﷲِ .
· ﺃﺭﺧ ﺺُ ﺳ ﻌﺎﺩﺓٍ ﺗُ ﺒ ﺎﻉُ ﻓ ﻲ ﺳ ﻮﻕِ ﺍﻟﻌﻘ ﻼءِ ﺗَ ﺮْ ﻙُ ﻣ ﺎﻻ ﻳﻌﻨ ﻲ ٬ ﻭﺃﻏﻠ ﻰ ﺳ ﻠﻌﺔٍ ﻋﻨ ﺪ
ﺍﻟﻌﺎﻟﻢِ ﺃﻥ ﺗﺄﻟﻒَ ﺍﻟﻨﺎﺱَ ﻭﻳﺄﻟﻔﻮﻙ .
ﺴَﻞَ ﻓﺈﻧ ﻪ ﺧﻴ ﺒ ﺔٌ ٬ ﻭﺍﺿ ﻄﺮﺍﺏَ · ﺇﻳﺎﻙ ﻭﺍﻟﻬﻢﱠ ﻓﺈﻧ ﻪ ﺳُ ﻢﱞ ٬ ﻭﺍﻟﻌﺠ ﺰ ﻓﺈﻧ ﻪ ﻣ ﻮﺕٌ ٬ ﻭﺍﻟﻜَ
ﺍﻟﺮﺃﻱِ ﻓﺈﻧﻪ ﺳﻮءٌ ﺗﺪﺑﻴﺮٍ.
· ﺟﺎﺭُ ﺍﻟﺴﻮءِ ﺷﺮﱞ ﻣﻦ ﻏﺮﺑﺔِ ﺍﻹﻧﺴﺎﻥِ ٬ ﻭﺍﺻ ﻄﻨﺎﻉُ ﺍﻟﻤﻌ ﺮﻭﻑِ ﺃﺭﻓ ﻊ ﻣ ﻦ ﺍﻟﻘ ﺼﻮﺭِ
ﺍﻟﺸﺎﻫﻘﺔِ ٬ ﻭﺍﻟﺜﻨﺎءُ ﺍﻟﺤَ ﺴَ ﻦُ ﻫﻮ ﺍﻟﻤﺠﺪُ .
· ﺃﺣﻖﱡ ﺍﻟﻨ ﺎﺱ ﺑﺰﻳ ﺎﺩﺓ ﺍﻟ ﻨﻌﻢِ ﺃﺷ ﻜﺮُ ﻫﻢ ٬ ﻭﺃﻭﻻﻫ ﻢ ﺑﺎﻟﺤ ﺐﱢ ﻣ ﻦ ﺑ ﺬﻝ ﻧ ﺪﺍﻩ ﻭﻣﻨ ﻊِ ﺃﺫﺍﻩ
ﻭﺃﻃﻠﻖِ ﻣﺤﻴﺎﻩ .
· ﺍﻟﺴﺮﻭﺭ ﻣﺤﺘﺎﺝٌ ﺇﻟ ﻰ ﺍﻷﻣ ﻦِ ٬ ﻭﺍﻟﻤ ﺎﻝُ ﻣﺤﺘ ﺎﺝٌ ﺇﻟ ﻰ ﺻ ﺪﻗﺔِ ٬ ﻭﺍﻟﺠ ﺎﻩُ ﻣﺤﺘ ﺎﺝٌ ﺇﻟ ﻰ
ﺍﻟﺸﻔﺎﻋﺔِ ٬ ﻭﺍﻟﺴﻴﺎﺩﺓ ﻣﺤﺘﺎﺟﺔٌ ﺇﻟﻰ ﺍﻟﺘﻮﺍﺿﻊِ .
· ﻻ ﺗُ ﻨ ﺎﻝ ﺍﻟﺮﺍﺣ ﺔُ ﺇﻻ ﺑﺎﻟﺘﻌ ﺐِ ٬ ﻭﻻ ﺗ ﺪﺭﻙُ ﺍﻟﺪﱠ ﻋ ﺔُ ﺇﻻ ﺑﺎﻟﻨﱠ ﺼﺐِ٬ ﻭﻻ ﻳُ ﺤ ﺼﻞُ ﻋﻠ ﻰ
ﺍﻟﺤﺐﱢ ﺇﻻ ﺑﺎﻷﺩﺏِ .
ﺨِﺒْ ﺮَﺓِ
ﺨُﻠُ ﻖُ ﺃﺟﻞﱡ ﻣﻦ ﺍﻟ ﻤَﻨْ ﺼِ ﺐِ ٬ ﻭﺍﻟﻬﻤ ﺔُ ﺃﻋﻠ ﻰ ﻣ ﻦ ﺍﻟ · ﺍﻷﺑﻨﺎءُ ﺃﻫﻢﱡ ﻣﻦ ﺍﻟﺜﺮﻭﺓِ ٬ ﻭﺍﻟ
٬ ﻭﺍﻟﺘﻘﻮﻯ ﺃﺳﻤﻰ ﻣﻦ ﺍﻟﻤﺠﺪِ .
· ﻻ ﺗﻄﻤﻊْ ﻓﻲ ﻛﻞ ﻣﺎ ﺗﺴﻤﻊُ ٬ ﻭﻻ ﺗﺮﻛﻦْ ﻟﻜﻞ ﺻﺪﻳﻖٍ ٬ ﻭﻻ ﺗُ ﻔْﺶِ ﺳﺮﱠ ﻙ ﺇﻟ ﻰ ﺍﻣ ﺮﺃﺓٍ
٬ ﻭﻻ ﺗﺬﻫﺐْ ﻭﺭﺍء ﻛﻞﱢ ﺃﻣﻨﻴﺔٍ .
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· ﻣﺎ ﺭﺃﻳﺖُ ﺍﻟﺮﺍﺣ ﺔ ﺇﻻ ﻣ ﻊ ﺍﻟﺨﻠ ﻮﺓِ ٬ ﻭﻻ ﺍﻷ ﻣ ﻦ ﺇﻻ ﻣ ﻊ ﺍﻟﻄﺎﻋ ﺔِ ٬ ﻭﻻ ﺍﻟﻤﺤﺒ ﺔَ ﻣ ﻊ
ﺼﱢﺪْ ﻕِ .
ﺍﻟﻮﻓﺎءِ ٬ ﻭﻻ ﺍﻟﺜﻘﺔ ﺇﻻ ﻣﻊ ﺍﻟ
· ﺭُ ﺏﱠ ﺃﻛﻠﺔٍ ﺗﻤﻨﻊ ﺃﻛﻼﺕٍ , ﻭﻛﻠﻤﺔ ﺗﺠﻠﺐُ ﻋﺪﺍﻭﺍﺕٍ , ﻭﺳﻴﺌﺔٍ ﺗﻤﻨﻊُ ﺍﻟﺨﻴﺮﺍﺕٍ , ﻭﻧﻈﺮﺓٍ
ﺗُ ﻌْ ﻘِ ﺐَ ﺣﺴﺮﺍﺕٍ .
ﺳَﺮَ ﻓﺎً ٬ ﻭﻻ ﺣﻴﺎﺗﻚ ﺗَﺮَ ﻓﺎً ٬ ﻭﻻ ﺗﺬ ﻛّﺮُ ﻙ ﺃَ ﺳَ ﻔﺎً ٬ ﻭﻻ · ﻻ ﻳﻜﻦْ ﺣﺒﱡ ﻚ ﻛَ ﻠﻔﺎً ٬ﻭﻻ ﺑﻐﻀُ ﻚ
ﻗﺼﺪﻙ ﺷﺮﻓﺎً.
ﺸَﺮٌ ٬ ﻭﻻ ﻳﺬﻟﱡ ﻪُ ﺟﺒّ ﺎﺭٌ ﻭﻻ · ﻛﻞ ﺍﻣﺮ ﺉ ﻓﻲ ﺑﻴﺘﻪ ﺃﻣﻴ ﺮٌ ﻻ ﻳﻬﻴُ ﻨ ﻪ ﺃﺣ ﺪٌ ٬ ﻭﻻ ﻳﺤﺠﺒُ ﻪ ﺑَ
ﻳﺮﺩﻩ ﺑﺨﻴﻞٌ .
ﻋِﻠْ ﻤ ﺎً ٬ﻭﻣﻨَ ﻌَ ﻚ ﺇﺛْ ﻤ ﺎً ٬ ﻭﺃﻋﻄ ﺎﻙ ﻓﻬْ ﻤ ﺎً٬
ﺣِﻠْ ﻤ ﺎً ٬ ﻭﻣﻨﺤَ ﻚ · ﺃﻓ ﻀﻞُ ﺍﻷﻳ ﺎﻡ ﻣ ﺎ ﺯﺍﺩﻙ
ﻭﻭﻫﺒَ ﻚ ﻋﺰْ ﻣﺎً .
· ﺍﻟﺤﻴ ﺎﺓ ﻓﺮﺻ ﺔٌ ﻻ ﻧﻌﺮﻓُ ﻬ ﺎ ﺇﻻ ﺑﻌ ﺪ ﺃﻥ ﻧﻔﻘ ﺪﻫﺎ ٬ ﻭﺍﻟﻌﺎﻓﻴ ﺔُ ﺗ ﺎﺝٌ ﻋﻠ ﻰ ﺭﺅﻭﺱِ
ﺍﻷﺻﺤﺎءِ ﻻ ﻳﺮﺍﻫﺎ ﺇﻻ ﺍﻟﻤﺮﺿﻰ .
· ﻣﺘﻰ ﻳﺴﻌﺪُ ﻣﻦْ ﻟﻪ ﺍﺑﻦٌ ﻋﺎﻕﱞ ٬ ﻭﺯﻭﺟﺔُ ﻣﺸﺎﻛﺴﺔٌ ٬ ﻭﺟﺎﺭٌ ﻣﺆﺫٍ ٬ ﻭﺻ ﺎﺣﺐٌ ﺛﻘﻴ ﻞٌ٬
ﻭﻧﻔﺲٌ ﺃﻣﺎﺭﺓٌ ٬ ﻭﻫﻮً ﻯ ﻣ ﺘّ ﺒَﻊٌ .
· ﺇﻥ ﻟﺮﱢ ﺑﻚ ﻋﻠﻴﻚ ﺣﻘﺎً ٬ ﻭﻟﻨﻔﺴِ ﻚ ﻋﻠﻴﻚ ﺣﻘﺎً ٬ ﻭﻟﻌﻴﻨِ ﻚ ﻋﻠﻴﻚ ﺣﻘﺎً ٬ ﻭﻟﺰﻭﺟِ ﻚ ﻋﻠﻴ ﻚ
ﻬﻪُ .
ﺣﻘﺎً ٬ ﻭﻟﻀﻴﻔِ ﻚ ﻋﻠﻴﻚ ﺣﻘﺎ ٬ ﻓﺄﻋﻂ ﻛﻞﱠ ﺫﻱ ﺣﻖﱟ ﺣﻘ
· ﺍﺳﺘﻤﺘﻊْ ﺑﺎﻟﻨﻈﺮِ ﺇﻟﻰ ﺍﻟﺼﺒﺎﺡِ ﻋﻨﺪ ﻃﻠﻮﻋﻪِ ﻓﺈﻥ ﻟ ﻪ ﺟﻤ ﺎﻻً ﺟ ﻼﻻً ﺇﺷ ﺮﺍﻗﺎً ﻳﻔ ﺘﺢ ﻟ ﻚ
ﺍﻷﻣﻞ ﻭﺍﻟﺘﻔﺎﺅﻝ.
· ﻋﻠﻴ ﻚ ﺑ ﺎﻟﺒﻜﻮﺭِ ﻓﺈﻧ ﻪ ﺑﺮﻛ ﺔٌ ٬ ﻓ ﺄﻧﺠﺰْ ﻓﻴ ﻪ ﻋَ ﻤَﻠَ ﻚَ ﻣ ﻦ ﺫِ ﻛْ ﺮٍ ﺃﻭ ﺗ ﻼﻭﺓٍ ﺃﻭ ﺣﻔ ﻆٍ ﺃﻭ
ﺳَ ﻔْﺮٍ .
ﻣﻄﺎﻟﻌﺔٍ ﺃﻭ ﺗﺄﻟﻴﻒٍ ﺃﻭ
· ﻛﻦْ ﻭﺳﻄﺎً ٬ ﻭﺍﻣﺶِ ﺟﺎﻧﺒﺎً ٬ ﻭﺍﺭﺽِ ﺧﺎﻟﻘﺎً ٬ ﻭﺍﺭﺣﻢْ ﻣﺨﻠﻮﻗ ﺎً ٬ ﻭﺃﻛﻤ ﻞْ ﻓﺮﻳ ﻀﺔً٬
ﻭﺗﺰﻭﺩ ﺑﻨﺎﻓﻠﺔِ ﺗﻜﻦْ ﺭﺍﺷﺪﺍً .
· ﺍﻟﺘﻮﻓﻴﻖ : ﺣﺴﻦُ ﺍﻟﺨﺎﺗﻤﺔِ ٬ ﻭﺳ ﺪﺍﺩُ ﺍﻟﻘ ﻮﻝِ ٬ ﻭﺻ ﻼﺡُ ﺍﻟﻌﻤ ﻞِ ٬ ﻭﺍﻟﺒﻌ ﺪُ ﻋ ﻦ ﺍﻟﻈﻠ ﻢِ٬
ﻭﻗﻄﻴﻌﺔُ ﺍﻟﺮﱠ ﺣِ ﻢِ.
· ﺭﺏﱠ ﻛﻠﻤ ﺔٍ ﺳ ﻠﺒْ ﺖ ﻧﻌﻤ ﺔً ٬ ﻭﺭﺏﱠ ﺯﻟﱠ ﺔٍ ﺃ ﻭﺟﺒ ﺖْ ﺫِﻟﱠ ﺔً ٬ ﻭﻛ ﻢ ﻣ ﻦ ﺧﻠ ﻮﺓٍ ﺣﻠ ﻮﺓٍ٬
ﻋِﺰﱞ ﻟﻪ . ﻭﺻﺎﺣﺐُ ﺍﻟﻌﺰﻟﺔ ﻓﻴﻬﺎ
)) · ﺍﻟﻤﺴﻠﻢ ﻣﻦ ﺳ ﻠﻢ ﺍﻟﻤ ﺴﻠﻤﻮﻥ ﻣ ﻦ ﻟ ﺴﺎﻧِ ﻪ ﻭﻳ ﺪِ ﻩ ٬ﻭﺍﻟﻤ ﺆﻣﻦُ ﻣ ﻦ ﺃﻣِ ﻨ ﻪ ﺍﻟﻨ ﺎﺱُ
ﻋﻠﻰ ﺩﻣﺎﺋِ ﻬﻢ ﻭﺃﻣﻮﺍﻟﻬِ ﻢ )) ٬ (( ﻭﺍﻟﻤﻬﺎﺟﺮُ ﻣﻦ ﻫَ ﺠَ ﺮَ ﻣﺎ ﻧﻬﻰ ﺍﷲُ ﻋﻨﻪ. ((
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· ﺧﻴﺮُ ﻣﺎﻟِ ﻚ ﻣﺎ ﻧَ ﻔَ ﻌَ ﻚَ ٬ ﻭﺃﺟﻞﱡ ﻋﻠﻤِ ﻚ ﻣﺎ ﺭَﻓَ ﻌَ ﻚَ ٬ ﻭﺧﻴﺮُ ﺍﻟﺒﻴﻮﺕِ ﻣﺎ ﻭﺳِ ﻌَ ﻚَ ٬ ﻭﺧﻴ ﺮُ
ﺍﻷﺻﺤﺎﺏ ﻣﻦ ﻧَ ﺼَ ﺤَ ﻚَ .
ﺧُﻠُ ﻖَ ﻟ ﻚ٬ ﺧَﻴْ ﺮَ ﻓﻴ ﻚ ٬ ﻭﺇﺫﺍ ﻟ ﻢ ﻳﻜ ﻦ ﻟ ﻚ ﺻ ﺎﺣﺐٌ ﻓ ﻼ · ﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻚ ﺣﺎﺳﺪٌ ﻓ ﻼ
ﻭﺇﺫﺍ ﻟﻢ ﻳﻜﻦ ﻟﻚ ﺩٌ ﻳﻦ ﻓﻼ ﻣﺒﺪﺃ ﻟﻚ .
ﺳُﺮﱠ ﻧﻔﺴﻚ ﺑﺘﺬﻛﺮِ ﺣﺴﻨﺎﺗِ ﻚ ٬ ﻭﺃﺭ ﺡْ ﻗﻠﺒﻚ ﺑﺎﻟﺘﻮﺑ ﺔِ ﻣ ﻦ ﺳ ﻴﺌﺎﺗِ ﻚ ٬ ﻭﻃ ﻮﻕِ ﺍﻷﻋﻨ ﺎﻕ ·
ﺑﺄﻳ ﺎ ﺩﻳﻚ ﺍﻟﺒﻴﻀﺎءِ .
ﻄْﻨَ ﺔَ ٬ ﻭﻛﺜ ﺮﺓُ ﺍﻟﻨ ﻮﻡِ ﺇﺧﻔ ﺎﻕٌ ٬ ﻭﻛﺜ ﺮﺓ ﺍﻟ ﻀﺤﻚِ ٬ ﻭﺍﻟﺒﻄﻨﺔٌ ﺗ ﺬﻫﺐ ﺍﻟﻔِ
· ﺍﻟﺴﻤﻨﺔ ﻏﻔﻠﺔٌ
ﺗُ ﻤﻴﺖُ ﺍﻟﻘﻠﺐ ٬ ﻭﺍﻟﻮﺳﻮﺳﺔُ ﻋﺬﺍﺏٌ .
ﺣُﻠْ ﻮَﺓُ ﺍﻟﺮﺿ ﺎﻉِ ﻣ ﺮﺓ ﺍﻟﻔﻄ ﺎﻡِ ٬ ﻭ ﻓَﺮْ ﺣَ ﺔُ ﺍﻟﻮﻻﻳ ﺔِ ﻳ ﺬﻫﺒُ ﻬﺎ ﺣ ﺰﻥُ ﺍﻟﻌ ﺰﻝِ٬ · ﺍﻹﻣ ﺎﺭﺓُ
ﻭﺍﻟﻜﺮﺳﻲﱡ ﺩﻭّ ﺍﺭٌ .
· ﻣﻦ ﻟﺬﺍﺋﺪ ﺍﻟ ﺪﻧﻴﺎ : ﺍﻟ ﺴﻔﺮُ ﻣ ﻊ ﻣ ﻦ ﺗُ ﺤِ ﺐﱡ ٬ ﻭﺍﻟﺒﻌ ﺪُ ﻋﻤ ﻦ ﺗ ﺒﻐﺾُ ٬ ﻭﺍﻟ ﺴﻼ ﻣﺔُ ﻣ ﻦ
ﻳﺆﺫﻱ ٬ ﻭﺗﺬﻛﺮُ ﺍﻟﻨﺠﺎﺡ .
· ﺍﻟﺒﺮِﱡ ﻳﺴﺘﺒﻌﺪُ ﺍﻟﺤ ﺮﱠ ٬ ﻭﺍﻹﺣ ﺴﺎﻥُ ﻳﻘﻴ ﺪ ﺍﻹﻧ ﺴﺎﻥَ ٬ ﺍﻟﺤﻠ ﻢُ ﻳﻘﻬ ﺮُ ﺍﻟﺨَ ﺼْ ﻢَ ٬ ﻭﺍﻟ ﺼﺒﺮ
ﻳﻄﻔ ﺊ ﺍﻟﺠَ ﻤْﺮَ
· ﺍﻟ ﺪﻧﻴﺎ ﺃﻫﻨ ﺄُ ﻣ ﺎ ﺗﻜ ﻮﻥُ ﺣ ﻴﻦ ﺗُ ﻬ ﺎﻥُ ٬ ﻭﺍﻟﺤﺎﺟ ﺔُ ﺃﺭﺧ ﺺُ ﻣ ﺎ ﺗﻜ ﻮﻥ ﺣﻴﻨﻤ ﺎ ﻳُ ﺴﺘْ ﻐﻨْ ﻰَ
ﻋﻨﻬﺎ .
· ﺇﺫﺍ ﺃﻫﱠ ﻤ ﻚ ﺭﺯﻕُ ﻏ ﺪ ﻓﻤ ﻦ ﻳﻜﻔ ﻞُ ﻟ ﻚ ﻗ ﺪﻭﻡ ﻏٍ ﺪ ٬ ﻭﺇﺫﺍ ﺃﺣﺰﻧ ﻚ ﻣ ﺎ ﺣ ﺪﺙ ﺑ ﺎﻷﻣﺲِ
ﻓﻤﻦ ﻳﻌﻴﺪُ ﻟﻚ ﺍﻷﻣﺲَ .
ﺧَﻴْ ﺮٌ ﻣ ﻦ ﻭﻻﻳ ﺔِ ﻓ ﻲ ﺫِﻟﱠ ﺔٍ٬
· ﺗﻮﻓﻴﻖٌ ﻗﻠﻴ ﻞٌ ﺧﻴ ﺮٌ ﻣ ﻦ ﻣ ﺎﻝٍ ﻛﺜﻴ ﺮٍ ٬ ﻭﻋ ﺰﻝٌ ﻓ ﻲ ﻋ ﺰّﺓٍ
ﺧَ ﻴْﺮٌ ﻣﻦ ﺷﺪﺓٍ ﻓﻲ ﻣﻌﺼﻴﺔٍ . ﻭﺧﻤﻮﻝٌ ﻓﻲ ﻃﺎﻋﺔٍ
· ﺍﻟﻘ ﺎﻧﻊُ ﻣﻠ ﻚٌ ٬ ﻭﺍﻟﻤ ﺴﺮﻑُ ﺃﻫ ﻮﺝُ ٬ ﻭﺍﻟﻐ ﻀﺒﺎﻥُ ﻣﺠﻨ ﻮﻥٌ ٬ ﻭﺍﻟﻌﺠ ﻮﻝُ ﻃ ﺎﺋﺶٌ٬
ﻭﺍﻟﺤﺎﺳﺪُ ﻇﺎﻟﻢٌ .
· ﺫِ ﻛْ ﺮُ ﺍﷲِ ﻳﺮﺿ ﻲ ﺍﻟ ﺮﺣﻤﻦَ ٬ ﻭﻳ ﺴﻌﺪُ ﺍﻹﻧ ﺴﺎﻥَ ٬ ﻭﻳﺨ ﺴ ﺊ ﺍﻟ ﺸﻴﻄﺎﻥ ٬ ﻭﻳُ ﺬْﻫِ ﺐُ
ﺍﻷﺣﺰﺍﻥ ٬ ﻭﻳﻤﻸ ﺍﻟﻤﻴﺰﺍﻥَ .
· ﺳﻌﻴﺪٌ ﻣﻦ ﻃﺎﻝ ﻋﻤﺮُ ﻩ ﻭﺣﺴﻦ ﻋﻤﻠُ ﻪ ٬ ﻭﻣﻮﻓﻖٌ ﻣﻦ ﻛﺜُ ﺮ ﻣﺎﻟُ ﻪ ﻓﻜﺜﺮ ﺑﺮﱡ ﻩ ٬ ﻭﻣﺒ ﺎﺭﻙٌ
ﻣﻦ ﺯﺍﺩ ﻋ ﻠ ﻤُ ﻪ ﻓﺰﺍﺩﺕْ ﺗﻘﻮﺍﻩ.
· ﺟﺰﺍءُ ﻣﻦ ﺍﻫ ﺘﻢﱠ ﺑﺎﻟﻨ ﺎﺱِ ﺃﻥ ﻳﻨ ﺴﻰ ﻫﻤﻮﻣ ﻪ ٬ ﻭﺛ ﻮﺍﺏُ ﻣ ﻦ ﺧَ ﺪَﻡَ ﻣ ﻮﻻﻩ ﺃﻥ ﻳﺨﺪﻣ ﻪ
ﺍﻟﻨﺎﺱُ ٬ ﻭﺟﺎﺋﺰﺓُ ﻣﻦ ﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﻳﺄﺗﻴَ ﻪ ﺭﺯﻗُ ﻪ ﺭَﻏَ ﺪﺍً .
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· ﻻ ﺗﺴﺘﻘﻞﱠ ﺷﻴﺌﺎً ﻣﻦ ﺍﻟﻨﻌﻢ ﻣﻊ ﺍﻟﻌﺎﻓﻴﺔِ ٬ ﻭﻻ ﺗﺤﺘﻘﺮْ ﺷﻴﺌﺎً ﻣﻦ ﺍﻟﺬﻧِ ﺐ ﻣﻊ ﻋ ﺪﻡِ ﺍﻟﺘﻮﺑ ﺔِ
٬ ﻭﻻ ﺗﻜﺜﺮْ ﻃﺎﻋﺔً ﻣﻊ ﻋﺪﻡ ﺍﻹﺧﻼﺹِ .
ﻓﺮﺡ ﺍﻟﺮﺟﺎﻝِ ٬ ﻭﺍﻟﻔ ﺮﺡُ ﺑﻤ ﺎ · ﺍﻟﻔﺮﺡ ﺑﺎﻟﺪﻧﻴﺎ ﻓﺮﺡُ ﺍﻷﻃﻔﺎﻝِ ٬ ﻭﺍﻟﻔﺮﺡ ﺑﺎﻟﺜﻨﺎءِ ﺍﻟﺤﺴﻦِ
ﻋﻨﺪ ﺍﷲ ﻓﺮﺡٌ ﺍﻷﻭﻟﻴﺎءِ ﺍﻷﺑﺮﺍﺭِ .
· ﺍﻟﺼﺪﻕُ ﻃﻤﺄﻧﻴﻨﺔٌ ٬ ﻭﺍﻟﻜﺬﺏٌ ﺭﻳﺒﺔٌ ٬ ﻭﺍﻟﺤﻴﺎءُ ﺻﻴﺎﻧﺔٌ ٬ ﻭﺍﻟﻌﻠﻢٌ ﺣُ ﺠﱠ ﺔٌ ٬ ﻭﺍﻟﺒﻴ ﺎﻥُ ﺟﻤ ﺎﻝٌ
٬ ﻭﺍﻟﺼﻤﺖُ ﺣﻜﻤﺔٌ .
· ﺣﻼﻭﺓُ ﺍﻟﻈﻔ ﺮِ ﺗﻤﺤ ﻮ ﻣ ﺮﺍﺭﺓ ﺍﻟ ﺼﺒﺮ ٬ ﻭﻟ ﺬﺓُ ﺍﻻﻧﺘ ﺼﺎﺭِ ﺗُ ﺬْﻫِ ﺐُ ﻭﻋﺜ ﺎءِ ﺍﻟﻤﻌﺎﻧ ﺎﺓِ٬
ﻭﺇﺗﻘﺎﻥٌ ﺍﻟﻌﻤﻞِ ﻳﺰﻳﻞُ ﻣﺸﻘﺘﻪ.
· ﺃﻃﻴﺐُ ﻣﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻣﺤﺒﺔُ ﺍﷲِ ٬ ﻭﺃﺣ ﺴﻦُ ﻣ ﺎ ﻓ ﻲ ﺍﻟﺠﻨ ﺔِ ﺭﺅﻳ ﺔُ ﺍﷲِ ٬ ﻭﺃﻧﻔ ﻊُ ﺍﻟﻜﺘ ﺐِ
ﻛﺘﺎﺏُ ﺍﷲ ٬ ﻭﺃﺑﺮﱡ ﺍﻟﺨﻠﻖِ ﺭﺳﻮﻝُ ﺍﷲِ. r
· ﺍﻟﺴﻌﻴُ ﺪ ﻣﻦِ ﺍﻋﺘﺒﺮ ﺑﺄﻣﺴِ ﻪ ٬ ﻭﻧﻈﺮ ﻟﻨﻔ ﺴﻪ ٬ ﻭﺃﻋ ﺪﱠ ﻟﺮﻣ ﺴِ ﻪ ﻭﺭﺍﻗ ﺐَ ﺍﷲ ﻓ ﻲ ﺟﻬ ﺮِ ﻩ
ﻭﻫﻤﺴِ ﻪ .
ﺴﱠﺔُ ٬ ﻭﺍﻟﻬﻴﺒﺔُ ﺧﻴﺒﺔٌ ٬ ﻭﺍﻟﻐﻔﻠﺔُ ﺣﺠﺎﺏٌ . · ﺍﻟﺤﺮﺹُ ﺫﻝﱞ ﻭﺍﻟﻄﻤﻊُ ﻣﻬﺎﻧﺔٌ ٬ ﻭﺍﻟﺸﱡ ﺢﱡ ﺧِ
)) · ﺍﺣﻔﻆِ ﺍﷲ ﻳﺤﻔﻈْ ﻚ ٬ ﺍﺣﻔ ﻆِ ﺍﷲ ﺗﺠ ﺪْ ﻩ ﺃﻣﺎﻣ ﻚ ٬ ﺗﻌ ﺮﱠﻑْ ﺇﻟ ﻰ ﺍﷲِ ﻓ ﻲ ﺍﻟﺮﺧ ﺎءِ
ﻳﻌﺮﻓْ ﻚ ﻓﻲ ﺍﻟﺸﺪﺓِ ٬ ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝِ ﺍﷲ ٬ ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦْ ﺑﺎﷲِ. ((
· ﺍﺟﻌﻞْ ﺯﻣﺎﻥ ﺭﺧﺎﺋِ ﻚ ﻋﺪﺓً ﻟﺰﻣﺎﻥِ ﺑﻼﺋِ ﻚ ٬ ﻭﺍﺟﻌﻞْ ﻣﺎﻟﻚَ ﺻ ﻴﺎﻧﺔً ﻟﺤﺎﻟِ ﻚ ٬ ﻭﺍﺟﻌ ﻞْ
ﻋﻤﺮﻙ ﻃﺎﻋﺔً ﻟﺮﱢ ﺑﻚَ .
· ﺭﺏﱠ ﻟﺬﺓٍ ﺃﻭ ﺟﺒﺖْ ﺣﺴﺮﺓً ٬ ﻭﺯﻟﺔً ﺃﻋﻘﺐ ﺫِﻟﱠ ﺔ ٬ ﻭﻣﻌﺼﻴﺔٍ ﺳ ﻠﺒﺖْ ﻧﻌﻤ ﺔً ٬ ﻭﺿ ﺤﻜﺔٍ
ﺟﺮﱠ ﺕْ ﺑﻜﺎءً.
· ﺍﻟ ﻨﻌﻢُ ﺇﺫﺍ ﺷ ﻜﺮﺕْ ﻗ ﺮّﺕْ ٬ ﻭﺇﺫﺍ ﻛﻔ ﺮﺕْ ﻓ ﺮﱠ ﺕْ ٬ ﻭﺍﻟ ﺪﻧﻴﺎ ﺇﺫﺍ ﺳ ﺮّ ﺕْ ﻣ ﺮﱠ ﺕْ ٬ ﻭﺇﺫﺍ
ﺑﺮّﺕْ ﻏﺮّﺕْ.
· ﺍﻟ ﺴﻼﻣﺔ ﺇﺣ ﺪﻯ ﺍﻟﻐﻨﻴﻤﺘ ﻴﻦ ٬ ﻭﺻ ﺤﺔُ ﺍﻟﺠ ﺴﻢِ ﻗ ﻠ ﺔُ ﺍﻟﻄﻌ ﺎﻡِ , ﻭﺻ ﺤﺔُ ﺍﻟ ﺮﻭﺡِ ﻗﻠ ﺔُ
ﺍﻵﺛﺎﻡِ , ﻭﺻﺤﺔ ﺍﻟﻮﻗﺖِ ﺍﻟﺒﻌﺪُ ﻋﻦ ﺍﻟﻤﻘْ ﺖِ .
· ﺩﻗﻴﻘﺔُ ﺍﻷﻟﻢِ ﻳﻮﻡ , ﻭﻳﻮﻡُ ﺍﻟﻠﺬﺓِ ﺩﻗﻴﻘ ﺔٌ , ﻭﻟﻴﻠ ﺔُ ﺍﻟ ﺴﺮﻭﺭِ ﻗ ﺼﻴﺮﺓٌ , ﻭﻳ ﻮﻡُ ﺍﻟﻬ ﻢﱢ ﻃﻮﻳ ﻞٌ
ﺛﻘﻴﻞٌ .
· ﺍﻟﺒﺆﺱُ ﺫﻛﱠ ﺮﻙ ﺍﻟﻨﻌﻴﻢ , ﻭﺍﻟﺠﻮﻉ ﺣﺒﱠ ﺐ ﺇﻟﻴﻚ ﺍﻟﻄﻌﺎﻡ , ﻭﺍﻟﺴﺠﻦُ ﺛﻤﱠ ﻦ ﻟ ﺪﻳﻚ ﺍ ﻟﺤﺮﻳ ﺔ
, ﻭﺍﻟﻤﺮﺽُ ﺷﻮّ ﻗﻚ ﻟﻠﻌﺎﻓﻴﺔِ .
· ﻋﻠﻴ ﻚ ﺑﺜﻼﺛ ﺔ ﺃﻃﺒ ﺎء : ﺍﻟﻔ ﺮﺡِ ﻭﺍﻟﺮﺍﺣ ﺔِ ﻭﺍﻟﺤِ ﻤْ ﻴ ﺔِ ﻭﺇﻳ ﺎﻙ ﻭﺛﻼﺛ ﺔ ﺃﻋ ﺪﺍءٍ : ﺍﻟﺘ ﺸﺎﺅﻡِ
ﻭﺍﻟﻮﻫﻢِ ﻭﺍﻟﻘﻨﻮﻁِ .
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· ﺍﻟﺴﻌﺎﺩﺓُ ﻫﻲ ﺃﻥ ﺗﺼﻞ ﺍﻟﻨﻔﺲ ﺇﻟﻰ ﺩﺭﺟﺔ ﻛﻤﺎﻟِ ﻬﺎ , ﻭﺍﻟﻔﻮﺯ ﺃﻥ ﺗﺠ ﺪ ﺛﻤ ﺮﺓَ ﺃﻋﻤﺎﻟﻬ ﺎ,
ﻭﺍﻟﺤﻆّ ﺃﻥ ﺗﺨﺪﻣُ ﻪ ﺍﻟﺪﻧﻴﺎ ﺑﺈﻗﺒﺎﻟِ ﻬﺎ.
· ﺍﺟﻠﺲْ ﻓﻲ ﺍﻟﺴﺤﺮِ ٬ ﻭﻣﺪﱠ ﻳﺪﻳَ ﻚَ ٬ ﻭﺃﺭﺳ ﻞْ ﻋﻴﻨﻴ ﻚ ﻭﻗ ﻞْ : ﻭﺟﺌْ ﻨ ﺎ ﺑﺒ ﻀﺎﻋﺔٍ ﻣﺰﺟ ﺎﺓٍ
ﻓﺄﻭﻑِ ﻟﻨﺎ ﺍﻟﻜﻴﻞ ﻳﺎ ﺟﻠﻴﻞُ .
· ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﺴﻼﻣﺔُ ﻣﻦ ﺍﻷﻟﻢِ ﻭﺍﻟﺴﻘﻢِ ﻭﺍﻟﻬﺮﻡِ , ﻭﻻ ﺗﺸﺮﺏْ ﺣﺘ ﻰ ﺗﻈﻤ ﺄً , ﻭﻻ ﺗﺄﻛ ﻞْ
ﺣﺘﻰ ﺗﺠﻮﻉَ , ﻭﻻ ﺗﻨﻢْ ﺣﺘﻰ ﺗﺘﻌﺐ.
· ﻣﻦ ﺗﺄﻧﱠ ﻰ ﺣﺼﻞ ﻋﻠﻰ ﻣﺎ ﺗﻤﻨّ ﻰ , ﻭﻣﻦ ﻟﻠﺨﻴﺮِ ﺗﻌﻨﱠ ﻰ ﻓﺒﺎﻟﻔﻮِ ﺯ ﺗﻬﻨﱠ ﺎ , ﻭﺍﻟﻌﺠﻠﺔُ ﻋﻘ ﻢٌ,
ﻭﺍ ﻷﻣﺎﻧﻲﱡ ﺇﻓﻼﺱٌ .
· ﺍﺭﺽ ﻋﻦ ﺍﷲِ ﻓﻴﻤﺎ ﻓﻌﻠﻪ ﺑﻚ , ﻭﻻ ﺗﺘﻤﻦﱠ ﺯﻭﺍﻝ ﺣﺎﻟ ﺔٍ ﺃﻗﺎﻣ ﻚ ﻓﻴﻬ ﺎ , ﻓﻬ ﻮ ﺃﺩﺭﻯ ﺑ ﻚ
ﻣﻨﻚ ﻭﺃﺭﺣﻢُ ﺑﻚ ﻣﻦ ﺃﻣﱢ ﻚ.
ﺧَﻴْ ﺮٌ , ﺣﺘ ﻰ ﺍﻟﻤﻌ ﺼﻴﺔُ ﺑ ﺸﺮﻃِ ﻬﺎ ﻣ ﻦ ﻧ ﺪﻡٍ ﻭﺗﻮﺑ ﺔٍ , ﻭﺍﻧﻜ ﺴﺎﺭٍ · ﻗ ﻀﺎءُ ﺍﷲِ ﻛﻠﱡ ﻪ
ﻭﺍﺳﺘﻐﻔﺎﺭٍ , ﻭﺇﺫﻫﺎﺏِ ﺍﻟﻜﺒﺮٍ ﻭﺍﻟﻌُ ﺠْ ﺐِ .
· ﺩﺍﻭﻡْ ﻋﻠﻰ ﺍﻻﺳﺘﻐﻔﺎﺭِ ﻓﺈﻥ ﷲِ ﻧﻔﺤﺎﺕٍ ﻓﻲ ﺍﻟﻠﻴ ﻞِ ﻭﺍﻟﻨﻬ ﺎﺭِ , ﻓﻌ ﺴﻰ ﺃﻥ ﺗ ﺼﻴﺒﻚ ﻣﻨﻬ ﺎ
ﻧﻔﺤﺔٌ ﺗﺴﻌﺪُ ﺑﻬﺎ ﺇﻟﻰ ﻳﻮﻡِ ﺍﻟﺪﻳﻦِ .
· ﻃُ ﻮْ ﺑﻰ ﻟﻤ ﻦ ﺇﺫﺍ ﺃُﻧْ ﻌِ ﻢ ﻋﻠﻴ ﻪ ﺷَ ﻜَﺮَ , ﻭﺇﺫﺍ ﺍﺑ ﺘُﻠِ ﻲ ﺻَ ﺒَﺮَ , ﻭﺇﺫﺍ ﺃﺫﻧ ﺐ ﺍﺳ ﺘﻐﻔﺮ , ﻭﺇﺫﺍ
ﻋَ ﺪَﻝَ.
ﻏﻀِ ﺐ ﺣﻠﻢَ , ﻭﺇﺫﺍ ﺣَ ﻜَ ﻢَ
ﺍﻟﺨ ﺎﻃﺮِ , ﻭﺇﺯﺍﻟ ﺔُ ﺍﻟﻬ ﻢﱢ,
· ﻣﻦ ﻓﻮﺍﺋﺪ ﺍﻟﻘﺮﺍءﺓِ ﻓﺘﻖُ ﺍﻟﻠﺴﺎﻥِ , ﻭﺗﻨﻤﻴﺔُ ﺍﻟﻌﻘﻞِ , ﻭﺻ ﻔﺎءُ
ﻭﺍﻻﺳﺘﻔﺎﺩﺓُ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏِ ٬ ﻭﺍﻛﺘﺴﺎﺏُ ﺍﻟﻔﻀﺎﺋِ ﻞ .
· ﻏﺬﺍءُ ﺍﻟﻘﻠﺐ ﻓﻲ ﺍﻹﺧﻼﺹِ ﻭﺍﻟﺘﻮﺑﺔِ ﻭﺍﻹﻧﺎﺑﺔِ , ﻭﺍﻟﺘﻮﻛﻞِ ﻋﻠﻰ ﺍﷲِ , ﻭﺍﻟﺮﻏﺒﺔِ ﻓﻴﻤ ﺎ
ﻋﻨﺪﻩ ﻭﺍﻟﺮﻫﺒﺔِ ﻣﻦ ﻋﺬﺍﺑﻪِ , ﻭﺣﺒِ ﻪ ﺗﻌﺎﻟﻰ.
ﺑﺮﺣﻤﺘِ ﻚ
· ﺍﻟ ﺰﻡ )) ﻳ ﺎ ﺫﺍ ﺍﻟﺠ ﻼﻝ ﻭﺍﻹﻛ ﺮﺍﻡ (( ﻭﺩﺍﻭﻡْ ﻋﻠ ﻰ )) ﻳ ﺎ ﺣ ﻲﱡ ﻳ ﺎ ﻗﻴ ﻮﻡُ
ﺍﺳﺘﻐﻴﺚُ (( ﻟﺘﺮﻯ ﺍﻟ ﻔَﺮَ ﺝ ﻭﺍﻟ ﻔَﺮَ ﺡَ ﻭﺍﻟﺴﻜﻴﻨﺔَ .
ﻀﱢﻞِ ﺍﻟﻌَ ﻔْ ﻮَ ٬ ﻭﺃﺟ ﺮِ ﺍﻟﺤﻠ ﻢ ٬ ﻭﺛ ﻮﺍﺏ ﺍﻟ ﺼﺒﺮِ٬ · ﺇﺫﺍ ﺁﺫﺍﻙ ﺃﺣﺪ ﻓﺘﺬﻛﺮِ ﺍﻟﻘﻀﺎءَ ٬ ﻭﻓَ
ﻭﺃﻧﻪ ﻇﺎﻟﻢٌ ﻭﺃﻧﺖ ﻣﻈﻠﻮﻡٌ , ﻓﺄﻧﺖ ﺃﺳﻌﺪُ ﺣﻈﺎً .
· ﺍﻟﻘﻀﺎء ﻧﺎﻓﺬُ ﻭﺍﻷﺟﻞُ ﻣﺤﺘﻮﻡٌ ﻭﺍﻟﺮﺯﻕُ ﻣﻘﺪﱠ ﺭ , ﻓﻠﻤ ﺎﺫﺍ ﺍﻟﺤ ﺰﻥُ ؟ ﻭﺍﻟﻤ ﺮﺽُ ﻭﺍﻟﻔﻘ ﺮُ
ﻭﺍﻟﻤﺼﻴ ﺒﺔُ ﺑﺄﺟﺮِ ﻫﺎ ﻓﻠﻢ ﺍﻟﻬﻢﱡ ؟.
· ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺟ ﻨﱠﺔٌ ﻣﻦ ﻟﻢ ﻳﺪﺧﻠْ ﻬﺎ ﻟﻢ ﻳﺪﺧﻞْ ﺟﻨﺔ ﺍﻵﺧﺮﺓِ , ﻭﻫﻲ ﺫﻛﺮُ ﻩ ﺳﺒﺤﺎﻧﻪ ﻭﻃﺎﻋﺘُ ﻪ
ﻭﺣﺒﱡ ﻪ ﻭﺍﻷﻧﺲُ ﺑﻪ ﻭﺍﻟﺸﻮﻕُ ﺇﻟﻴﻪ.
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· ﺭﺿ ﻲ ﺍﷲ ﻋ ﻨﻬﻢ ﻷﻧﻬ ﻢ ﺃﻃ ﺎﻋﻮﺍ ﺃﻣ ﺮﻩ ﻭﺍﺟﺘُ ﻨﺒ ﻮﺍ ﻧﻬﻴ ﻪ ﻭﺭﺿ ﻮﺍ ﻋﻨ ﻪ ؛ ﻷﻧ ﻪ
ﺃﻋﻄﺎﻫﻢ ﻣﺎ ﺃ ﻣِﻠُ ﻮﺍ ٬ ﻭﺁﻣﻨﻬﻢ ﻣﻤﺎ ﺧﺎﻓُ ﻮﺍ .
ﻣﻦ ﻋﻨﺪَ ﻩ ﺭﺏﱞ ﻳﻘﺪﺭُ ﻭﻳﻐﻔﺮُ ﻭﻳ ﺴﺘﺮُ ﻭﻳ ﺮﺯﻕُ ﻭﻳ ﺮﻯُ ﻭﻳ ﺴﻤﻊُ ٬ ﻭﺑﻴ ﺪِﻩِ · ﻛﻴﻒ ﻳﺨﺰﻥُ
ﻣﻘﺎﻟﻴﺪُ ﺍﻷﻣﻮﺭِ.
· ﺍﻟﺮﺣﻤ ﺔُ ﻭﺍﺳ ﻌﺔٌ ﻭﺍﻟﺒ ﺎﺏُ ﻣﻔﺘ ﻮﺡٌ ٬ ﻭﺍﻟﻌﻔ ﻮُ ﻣﻤﻨ ﻮﺡٌ ٬ ﻭﻋﻄ ﺎﺅُ ﻩ ﻳﻐ ﺪﻭ ﻭﻳ ﺮﻭﺡُ٬
ﻭﺍﻟﺘﻮﺑﺔُ ﻣﻘﺒﻮﻟﺔٌ ٬ ﻭﺣﻠﻤﻪ ﻛﺒﻴﺮٌ .
· ﻻ ﺗﺤ ﺰْ ﻥ ﻷﻥ ﺍﻟﻘ ﻀﺎء ﻣﻔ ﺮﻭﻍٌ ﻣﻨ ﻪ ٬ ﻭﺍﻟﻤﻘ ﺪﻭﺭ ﻭﺍﻗ ﻊٌ ٬ ﻭﺍﻷﻗ ﻼﻡ ﺟﻔ ﺖْ٬
ﻭﺍﻟﺼﺤﻒ ﻃُ ﻮِﻳَ ﺖْ ﻭﺍﻷﺟﺮُ ﺣﺎﺻﻞٌ ٬ ﻭﺍﻟﺬﻧﺐ ﻣﻐﻔﻮﺭٌ .
ﺼﱢﺮِ ﺍﻷﻣَ ﻞَ ٬ ﻭﺍﻧﺘﻈ ﺮِ ﺍﻷﺟ ﻞ ٬ ﻭﻋ ﺶ ﻳﻮﻣ ﻚ ٬ ﻭﺃﻗﺒ ﻞْ ﻋﻠ ﻰ · ﺃﺣ ﺴِ ﻦ ﺍﻟﻌﻤ ﻞ ﻭﻗ
ﺷﺄﻧِ ﻚ ﻭﺍﻋﺮﻑْ ﺯﻣﺎﻧَ ﻚ ﻭﺍﺣﻔﻆْ ﻟﺴﺎﻧَ ﻚ .
ﺷْﺮَ ﻑَ ﻣﻦ · ﻻ ﺃَ ﻓْ ﻴَﺪَ ﻣﻦ ﻛﺘﺎﺏٍ ٬ ﻭﻻ ﺃَ ﻭْﻋَ ﻆَ ﻣﻦ ﻗﺒﺮٍ ٬ ﻭﻻ ﺃَ ﺳْﺄَ ﻡَ ﻣﻦ ﻣﻌﺼﻴﺔٍ ٬ ﻭﻻ ﺃَ
ﺯﻫﺪٍ ٬ ﻭﻻ ﺃﻏْ ﻨﻰ ﻣﻦ ﻗﻨ ﺎﻋﺔٍ .
· ﺑﻘﺪﺭ ﻫﻤﺘﻚ ﻭﺟﺪﱢ ﻙ ﻭﻣﺜﺎﺑﺮﺗِ ﻚ ﻳُ ﻜﺘ ﺐُ ﺗﺎﺭﻳﺨُ ﻚ ٬ﻭﺍﻟﻤﺠ ﺪُ ﻻ ﻳُ ﻌﻄ ﻰ ﺟﺰﺍﻓ ﺎً ﻭﺇﻧﻤ ﺎ
ﻳﺆﺧﺬ ﺑﺠﺪﺍﺭﺓٍ ﻭﻳُ ﻨﺎﻝُ ﺑﺘﻀﺤﻴﺔٍ .
· ﻫﻮّ ﻥ ﺍﻷﻣ ﺮ ﻳَ ﻬُ ﻦْ ٬ ﻭﺍﺟﻌ ﻞِ ﺍﻟﻬ ﻢﱠ ﻫ ﻢﱠ ﺍﻵﺧ ﺮﺓِ ﻓﺤ ﺴﺐُ ٬ ﻭﺗﻬﻴ ﺄ ﻟﻠﻘ ﺎءِ ﺍﷲِ ﺗﻌ ﺎﻟﻰ٬
ﻣﻦ ﻛﻞ ﺷﻲءٍ .
ﻭﺍﺗﺮﻙِ ﺍﻟﻔﻀﻮﻝَ
· ﻓ ﻀﻮﻝُ ﺍﻟﻤﺒﺎﺣ ﺎﺕِ ﻣ ﻦ ﺍﻟﻤﺰﻋﺠ ﺎﺕِ ﻛﻔ ﻀﻮﻝِ ﺍﻟﻜ ﻼﻡِ ﻭﺍﻟﻄﻌ ﺎﻡِ ﻭﺍﻟﻤﻨ ﺎﻡِ ﻭﺍﻟﺨﻠﻄ ﺔِ
ﻭﺍﻟﻀﺤﻚِ , ﻭﻫﻲ ﺳﺒﺐُ ﺍﻟﻐﻢﱢ .
ﻋﻠَﻰ ﻣَﺎ ﻓَﺎﺗَ ُﻜﻢْ ﴾ ﻓﻼ ﺗﺬﻭﺑﻮﺍ ﺣﺴﺮﺓً ﻭﻧَ ﺪﻣﺎً , ﻭﻻ ﺗﻬﻠﻜﻮﺍ ﺑﻜﺎءً ﻭﺃﺳﻔﺎً, ﺳﻮْﺍَ ِ ﴿ · ﻟ َﻜﻴْﻼ ﺗَﺄْ َ
ﻭﻻ ﺗﻨﻘﻄﻌﻮﺍ ﻋﻮﻳﻼً ﻭﺗﺴﺨﱡ ﻄﺎً.
ﺴ ُﺒﻚَ ﺍﻟﻠﱠﻪُ ﻭَ َﻣﻦْ ﺍﺗﱠﺒَ َﻌﻚَِ ﻣﻦْ ﺍﻟْ ُﻤﺆْ ِﻣﻨِﻴﻦَ ﴾ ﻳﻜﻔﻴﻜﻢ ﺍﷲُ ﻓﻴ ﺴﺪﺩﻛﻢ ﻭﻳﺮﻋ ﺎﻛﻢ ﻭﻳ ﺪﻓﻊ ﴿ · ﺣَ ْ
ﻋﻨﻜﻢ ﻭﻳﺤﻤﻴﻜﻢ ﻓﻼ ﺗﺨﺎﻓﻮﻥ.
ِ ﴿ · ﺇﻥﱠ ﺍﻟﻠﱠﻪَ ﻣَﻊَ ﺍﻟﱠﺬِﻳﻦَ ﺍ ﱠﺗ َﻘﻮْﺍ ﴾ ﻳﺪﻓﻊ ﻋﻨﻬﻢ ﺍﻷﻋﺪﺍء , ﻳﻌﺎﻓﻴﻬﻢ ﻣﻦ ﺍﻟ ﺒﻼءِ , ﻭ ﻳ ﺸﺎﻓﻴﻬﻢ
ﻣﻦ ﺍﻟﺪﺍءِ , ﻳﺤﻔﻈُ ﻬ ﻢ ﻓﻲ ﺍﻟﺒﺄﺳﺎءِ ﻭﺍﻟﻀﺮﺍءِ .
﴿ · ﻻ ﺗَﺤْ َﺰﻥْ ﺇِﻥﱠ ﺍﻟﻠﱠﻪََ ﻣ َﻌﻨَﺎ ﴾ ﻳﺮﺍﻧﺎ , ﻳﺴﻤﻊ ﻛﻼﻣَ ﻨﺎ , ﻳﻨﺼﺮُ ﻧﺎ ﻋﻠﻰ ﻋﺪﻭِ ﻧﺎ , ﻳﻴﺴﺮُ ﻟﻨﺎ ﻣﺎ
ﺃﻫﻤﱠ ﻨﺎ , ﻳﻜﺸﻒُ ﻋﻨﺎ ﻣﺎ ﺃﻏﻤﱠ ﻨﺎ.
َ ﴿ · ﺃﻟَ ﻢْ ﻧَ ﺸْ َﺮﺡْ ﻟَ ﻚَ ﺻَ ﺪْﺭَﻙَ ﴾ ﺃﻣ ﺎ ﺟﻌﻠﻨ ﺎﻩ ﻓ ﺴﻴﺤﺎً ﻭﺳ ﻴﻌﺎً ﻣﺒﺘﻬﺠ ﺎً ﻣ ﺴﺮﻭﺭﺍً ﺳ ﺎﻛﻨﺎً
ﻣﻄﻤﺌﻨﺎً ﻓﺮِ ﺣﺎً ﻣﻌﻤﻮﺭﺍً ؟!
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ﺿﻴْﻖٍ ﻣِﻤﱠﺎ ﻳَ ْﻤﻜُﺮُﻭﻥَ ﴾ ﻓ ﻨﺤﻦ ﻧﻜﻔﻴ ﻚ ﻣﻜ ﺮﻫﻢ , ﻭﻧ ﺼﺪﱡ ﻋﻨْ ﻚ ﻛﻴ ﺪﻫﻢ, ﴿ · ﻭَﻻَ ﺗﻚُ ﻓِﻲَ
ﻭﻧﺮﺩﱡ ﻋﻨﻚ ﺃﺫﺍﻫﻢ ﻓﻼ ﺗﻀِ ﻖْ ﺫﺭْ ﻋﺎً.
﴿ ﻭَﻻَ ﺗ ِﻬﻨُ ﻮﺍ ﻭَﻻ ﺗَﺤْ َﺰﻧُ ﻮﺍ ﴾ ﻭﺃﻧ ﺘﻢ ﺍﻷﻋﻠ ﻮﻥ ﻋﻘﻴ ﺪﺓٌ ﻭﺷ ﺮﻳﻌﺔٌ , ﻭﺍﻷﻋﻠ ﻮﻥ ﻣﻨﻬﺠ ﺎً ·
ً ﻭﻣﺒﺪﺃً , ﻭﺃﺧﻼﻗﺎً ﻭﺳﻠﻮﻛﺎً. ﻭﺳﻴﺮﺓً , ﻭﺍﻷﻋﻠﻮﻥ ﺳﻨﺪﺍ
ِ ﴿ · ﺇﻥﱠَ ﺭ ﺑﱠﻚَ ﻭَﺍﺳِﻊُ ﺍﻟْﻤَ ْﻐﻔِﺮَﺓِ ﴾ ﻳﻌﻔﻮ ﻋﻦ ﺍﻟﻤﺬﻧﺐِ , ﻳﻘﺒﻞُ ﺍﻟﺘﻮﺑﺔ , ﻳﻘﻴ ﻞُ ﺍﻟﻌﺜ ﺮﺓ , ﻳﻤﺤ ﻮ
ﺍﻟﺰﻟﺔ , ﻳﺴﺘﺮ ﺍﻟﺨﻄﻴﺌﺔ , ﻳﺘﻮﺏُ ﻋﻠﻰ ﺍﻟﺘﺎﺋﺐ.
﴿ · ﻭَﻻَ ﺗ ْﻴﺄَﺳُ ﻮﺍ ﻣِ ﻦَْ ﺭ ْﻭﺡِ ﺍﻟﻠﱠ ﻪِ ﴾ ﻓ ﺈﻥ ﻓﺮﺟ ﻪٌ ﻗﺮﻳ ﺐ , ﻭﻟﻄﻔ ﻪُ ﻋﺎﺟ ﻞٌ , ﻭﺗﻴ ﺴﻴﺮﻩُ
ﺣﺎﺻﻞٌ , ﻭﻛﺮﻣُ ﻪ ﻭﺍﺳﻊ , ﻭﻓﻀﻠﻪ ﻋﺎﻡٌ .
﴿ · ﻭَﻫُ ﻮَ ﺃَﺭْﺣَ ﻢُ ﺍﻟ ﺮﱠﺍ ﺣِﻤِﻴﻦَ ﴾ ﻳُ ﺸﺎﻓﻲ ﻭﻳُ ﻌ ﺎﻓﻲ ﻭَﻳُ ﺠﺘِ ﺒ ﻲ ﻭﻳﺨﺘ ﺎﺭ , ﻭﻳﺤﻔ ﻆُ ﻭﻳﺘ ﻮﻟﻰ,
ﻭﻳﺴﺘﺮُ ﻭﻳﻐﻔﺮُ , ﻭﻳﺤﻠﻢُ ﻭﻳﺘﻜﺮﻡُ .
ﺧﻴْ ﺮٌ ﺣَﺎﻓِﻈ ﺎً ﴾ ﻳﺤﻔ ﻆ ﺍﻟﻐﺎﺋ ﺐ , ﻳ ﺮﺩ ﺍﻟﻐﺮﻳ ﺐَ , ﻳﻬ ﺪﻱ ﺍﻟ ﻀﺎﻝَ , ﻳﻌ ﺎﻓﻲ ﴿ · ﻓَﺎﻟﻠﱠ ﻪَُ
ﺍﻟﻤﺒﺘﻠﻰ , ﻳﺸﻔﻲ ﺍﻟﻤﺮﻳﺾَ , ﻳﻜﺸﻒُ ﺍﻟﻜﺮﺏِ .
ﻋﻠَﻰ ﺍﻟﻠﱠﻪَِ ﻓﺘَﻮَ ﱠﻛﻠُﻮﺍ ﴾ ﻓﻮﱢ ﺿﻮﺍ ﺍﻷﻣﺮ ﺇﻟﻴ ﻪ , ﻭﺃﻋﻴ ﺪﻭﺍ ﺍﻟ ﺸﺄﻥ ﺇﻟﻴ ﻪ , ﻭﺍﺷ ﻜﻮﺍ ﺍﻟﺤ ﺎﻝ ·
َ ﴿ ﻭ َ
ﻋﻠﻴﻪ , ﺍﺭﺿﻮﺍ ﺑﻜﻔﺎﻳﺘﻪ , ﺍﻃﻤﺌﻨﻮﺍ ﻟﺮﻋﺎﻳﺘﻪ .
َ ﴿ · ﻓﻌَﺴَﻰ ﺍﻟﻠﱠ ﻪُ ﺃَﻥْ ﻳَْ ﺄ ِﺗﻲَ ﺑِ ﺎ ْﻟ َﻔﺘْﺢِ ﴾ ﻓﻴﻔ ﺘﺢ ﺍﻷﻗﻔ ﺎﻝ , ﻭﻳﻜ ﺸﻒ ﺍﻟﻜُ ﺮَ ﺏَ ﺍﻟﺜﻘ ﺎﻝ , ﻭﻳﺰﻳ ﻞ
ﺍﻟﻠﻴﺎﻟﻲ ﺍﻟﻄﻮﺍﻝ , ﻭﻳﺸﺮﺡ ﺍﻟﺒﺎﻝَ , ﻭﻳﺼﻠﺢ ﺍﻟﺤﺎﻝَ .
﴿ · ﻻ ﺗَﺪْﺭِﻱَ ﻟ َﻌﻞﱠ ﺍﻟﻠﱠﻪَ ﻳُﺤْﺪِﺙَُ ﺑﻌْﺪَ ﺫَِﻟﻚَ ﺃَﻣْﺮﺍً ﴾ ﻓﻴﺬﻫﺐ ﻏﻤّ ﺎً ﻭﻳﻄﺮُ ﺩ ﻫَ ﻤّ ﺎً ﻭﻳﺰﻳﻞُ ﺣﺰﻧ ﺎً
ﻭﻳﺴﻬﻞ ﺃﻣﺮﺍً ﻭﻳُ ﻘﺮﱢ ﺏُ ﺑﻌﻴﺪﺍً.
ُ ﴿ · ﻛﻞﱠ ﻳَﻮْﻡٍُ ﻫﻮَ ﻓِﻲ ﺷَﺄْﻥٍ ﴾ ﻳﻜﺸﻒُ ﻛﺮْ ﺑﺎً ﻭﻳﻐﻔﺮُ ﺫﻧﺒﺎً ﻭﻳﻌﻄﻲ ﺭِﺯْ ﻗﺎً ﻭﻳ ﺸﻔﻲ ﻣﺮﻳ ﻀﺎً
ﻭﻳﻌﺎﻓﻲ ﻣﺒﺘﻠً ﻰ ٬ ﻭﻳﻔﻚﱡ ﻣﺄﺳﻮﺭﺍً ٬ ﻭﻳﺠﺒﺮُ ﻛﺴﻴﺮﺍً .
﴿ · ﻓَﺈِﻥﱠ ﻣَﻊَ ﺍﻟْﻌُﺴْﺮِ ﻳُ ﺴْﺮﺍً ﴾ ﻣ ﻊ ﺍﻟ ﻔﻘ ﺮِ ﻏﻨ ﻰ , ﻭﺑﻌ ﺪ ﺍﻟﻤ ﺮﺽِ ﻋﺎﻓﻴ ﺔٌ , ﻭﺑﻌ ﺪ ﺍﻟﺤ ﺰﻥِ
ﺳﺮﻭﺭٌ , ﻭﺑﻌﺪ ﺍﻟﻀﻴﻖ ﺳَ ﻌَﺔٌ , ﻭﺑﻌﺪ ﺍﻟﺤﺒﺲِ ﺍﻧﻄﻼﻕٌ , ﻭﺑﻌﺪ ﺍﻟﺠﻮﻉِ ﺷﺒﻊٌ .
ﺠ َﻌﻞُ ﺍﻟﻠﱠﻪَُ ﺑﻌْﺪَ ﻋُﺴْﺮٍ ﻳُ ﺴْﺮﺍً ﴾ ﺳُ ﻴﺤﻞﱡ ﺍﻟﻘﻴ ﺪُ , ﻭﻳﻨﻘﻄ ﻊُ ﺍﻟﺤﺒ ﻞُ , ﻭﻳُ ﻔ ﺘﺢُ ﺍﻟﺒ ﺎﺏُ, ﺳﻴَ َْ ﴿ ·
ﻭﻳﻨﺰﻝ ﺍﻟﻐﻴﺚ , ﻭﻳﺼﻞُ ﺍﻟﻐﺎﺋﺐُ , ﻭﺗﺼﻠﺢ ﺍﻷﺣﻮﺍﻝُ .
َ ﴿ · ﻓﺼَﺒْﺮٌ ﺟَﻤِﻴﻞٌ ﴾ ﻓﺴﻮﻑ ﻳﺒﺪﻝ ﺍﻟﺤﺎﻝْ , ﻭﺗﻬﺪﺃُ ﺍﻟ ﻨﻔﺲُ , ﻭﻳﻨ ﺸﺮﺡُ ﺍﻟ ﺼﺪﺭُ , ﻭﻳ ﺴﻬﻞ
ﺍﻷﻣﺮُ , ﻭﺗﺤﻞ ﺍﻟﻌﻘﺪُ , ﻭﺗﻨﻔﺮﺝُ ﺍﻷﺯﻣﺔُ .
ﻋﻠَ ﻰ ﺍﻟْﺤَ ﻲﱢ ﺍﻟﱠ ﺬِﻱ ﻻ ﻳَﻤُ ﻮﺕُ ﴾ ﻟﻴ ﺼﻠﺢ ﺣﺎﻟُ ﻚ , ﻭﻳ ﺸﺮﺡ ﺑﺎﻟُ ﻚ , ﻭﻳﺤﻔ ﻆ َ ﴿ · ﻭﺗَﻮَﻛﱠ ﻞَْ
ﻣﺎﻟُ ﻚ , ﻭﻳﺮﻋﻰ ﻋﻴﺎﻟُ ﻚ , ﻭﻳﻜﺮﻡ ﻣﺂﻟُ ﻚ , ﻭﻳُ ﺤﻘﱠ ﻖَ ﺁﻣﺎﻟُ ﻚ.
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﴿ · ﺣَﺴْ ﺒُﻨَﺎ ﺍﻟﻠﱠﻪُ ﻭَﻧِ ْﻌﻢَ ﺍ ْﻟ َﻮﻛِﻴﻞُ ﴾ ﻳﻜﺸﻒ ﻋﻨﺎ ﺍﻟﻜﺮﻭﺏ , ﻭﻳﺰﻳﻞُ ﻋﻨﺎ ﺍﻟﺨﻄﻮﺏ , ﻳﻐﻔﺮُ ﻟﻨ ﺎ
ﺍﻟﺬﻧﻮﺏ , ﻳﺼﻠﺢ ﻟﻨﺎ ﺍﻟﻘﻠﻮﺏ , ﻳﺬﻫﺐْ ﻋﻨﺎ ﺍﻟﻌﻴﻮﺏَ .
ِ ﴿ · ﺇﻧﱠﺎ ﻓَﺘَﺤْﻨَﺎَ ﻟﻚََ ﻓﺘْﺤﺎً ﻣُﺒِﻴﻨﺎً ﴾ ﻫﺪﻳﻨﺎﻙ ﻭﺍﺟﺘﺒﻴﻨ ﺎﻙ , ﻭﺣﻔﻈﻨ ﺎﻙ ﻭﻣﻜﻨ ﺎﻙ , ﻭﻧ ﺼﺮﻧﺎﻙ
ﻭﺃﻛﺮﻣﻨﺎﻙ , ﻭﻣﻦ ﻛﻞ ﺑﻼء ﺣﺴﻦٍ ﺃﺑﻠﻴﻨﺎﻙ.
﴿ · ﻭَﺍﻟﻠﱠ ﻪَُ ﻳﻌْ ﺼِ ُﻤﻚَ ﻣِ ﻦَ ﺍﻟﻨﱠ ﺎﺱِ ﴾ ﻓ ﻼ ﻳﻨﺎﻟُ ﻚ ﻋ ﺪﻭﱞ , ﻭﻻ ﻳ ﺼﻞ ﺇﻟﻴ ﻚ ﻃﺎﻏﻴ ﺔٌ , ﻭﻻ
ﻳﻐﻠﺒﻚ ﺣﺎﺳﺪٌ , ﻭﻻ ﻳﻌﻠﻮ ﻋﻠﻴﻚ ﺣﺎﻗﺪٌ , ﻭﻻ ﻳﺠﺘﺎﺣﻚ ﺟﺒﺎﺭٌ .
ﻋَﻠﻴْ ﻚَ ﻋَﻈِﻴﻤ ﺎً ﴾ ﺧﻠﻘ ﻚ ﻭﺭﺯﻗ ﻚ , ﻋﻠّ ﻤ ﻚ ﻭﻓﻬّ ﻤ ﻚ , ﻫ ﺪﺍﻙ ﻀﻞُ ﺍﻟﻠﱠ ﻪَِ َ ﴿ ﻭﻛَ ﺎﻥَ ﻓَْ ·
ﻭﺳﺪﺩﻙ , ﺃﺭﺷﺪﻙ ﻭﺃﺩﺑﻚ , ﻧﺼﺮﻙ ﻭﺣﻔﻈﻚ , ﺗﻮﻻﻙ ﻭﺭﻋﺎﻙ.
ﺨَﻠْ ﻖَ ﻭﺍﻟ ﺮﺯﻕ , ﻭﺍﻟ ﺴﻤﻊ ﻭﺍﻟﺒ ﺼﺮ, ﴿ · ﻭَﻣَ ﺎِ ﺑﻜُ ﻢْ ﻣِ ﻦِْ ﻧﻌْﻤَ ﺔٍ ﻓَﻤِ ﻦَ ﺍﻟﻠﱠ ﻪِ ﴾ ﺃﻋﻄ ﻰ ﺍﻟ
ﻭﺍﻟﻬﺪﺍﻳﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ , ﻭﺍﻟﻤﺎء ﻭﺍﻟﻬﻮﺍء , ﻭﺍﻟﻐﺬﺍء ﻭﺍﻟﺪﻭﺍء , ﻭﺍﻟﻤﺴﻜﻦ ﻭﺍﻟﻜﺴﺎء .
· ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝِ ﺍﷲ ﺗﺠﺪِ ﺍﻟﻌﻮﻥ ﻭﺍﻟﻜﻔﺎﻳ ﺔ ﻭﺍﻟﺮﺷ ﺪ ﻭﺍﻟ ﺴﺪﺍﺩ , ﻭﺍﻟﻠﻄ ﻒ ﻭﺍﻟﻔ ﺮﺝ,
ﻭﺍﻟﻨﺼﺮ ﻭﺍﻟﺘﺄﻳﻴﺪَ .
· ﻋﻠﻰ ﺍﷲ ﺗﻮﻛﻠْ ﻨﺎ ﻭﺑﺪﻳﻨِ ﻪ ﺁﻣﻨﺎ ﻭﻟﺮﺳﻮﻟِ ﻪ ﺍﺗﺒﻌﻨ ﺎ ﻭﻟﻘﻮﻟِ ﻪ ﺍﺳ ﺘﻤﻌﻨﺎ ﻭﺑﺪﻋﻮﺗِ ﻪ ﺍﺟﺘﻤﻌﻨ ﺎ,
ﻓﻼ ﺗﺤﺰْ ﻥ ﺇﻥﱠ ﺍﷲ ﻣﻌﻨﺎ.
· ﻭﻟﻴﻨ ﺼﺮﻥﱠ ﺍﷲُ ﻣ ﻦ ﻳﻨ ﺼﺮُ ﻩ , ﻓﻴﺮﻓُ ﻊ ﻗ ﺪﺭﻩ ٬ ﻭﻳﻌﻠ ﻲ ﺷ ﺄﻧﻪ ٬ ﻭﻳﺘ ﻮﻟﻰ ﺃﻣ ﺮﻩ٬
ﻭﻳﺨﺬﻝُ ﻋﺪﻭﻩ ﻭﻳﻜﺒﺖُ ﺧﺼﻤﻪ ﻭﻳﺨﺰﻱ ﻣﻦ ﻛﺎﺩﻩ.
)) · ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ (( ﻻ ﺇﺭﺍﺩﺓ ﻭﻻ ﻗﺪﺭﺓ ﻭﻻ ﺗﺄ ﻳﻴ ﺪَ ﻭﻻ ﻧ ﺼﺮَ ﻭﻻ ﻓ ﺮﺝَ
ﻭﻻ ﻋﻮﻥَ ﻭﻻ ﻛﻔﺎﻳﺔَ ﻭﻻ ﻃﺎﻗﺔَ ﺇﻻ ﺑﺎﷲِ ﺍﻟﻌﻈﻴﻢِ .
ﻋﻴْﻨَْ ﻴﻦِ ﴾ ﻳﻄ ﺎﻟﻊ ﻛﺘ ﺎﺏَ ﺍﻟﻜ ﻮﻥِ ٬ ﻭﻳﻘ ﺮﺃ ﺩﻓﺘ ﺮ ﺍﻟﺠﻤ ﺎﻝِ , ﻭﻳﺘﻤﺘ ﻊُ ﺠﻌَ ﻞْ ﻟَ ﻪَُ َ ﴿ · ﺃﻟَ ﻢْ ﻧَ ْ
ﺴْﻦِ ﻭﻳ ﺴ ﺮﺡُ ﻃﺮﻓﻪ ﻓﻲ ﻣﻬﺮﺟﺎﻥِ ﺍﻟﺤﻴﺎﺓِ . ﺑﻤﺸﺎﻫﺪِ ﺍﻟﺤُ
ﺷ َﻔﺘَﻴْﻦِ ﴾ ﻳﺘﻜﻠﻢُ ﺑﺎﻟﺒﻴﺎﻥِ ﺍﻟﻤ ﺸﺮﻕِ , ﻳﻨﻄ ﻖُ ﺑﺎﻟﺤ ﺪﻳﺚِ ﺍﻟﺠ ﺬﺍﺏُ , ﻳﺘﺤ ﺪﺙُ َ ﴿ · ﻭﻟِﺴَﺎﻧﺎً ﻭَ َ
ﺑﺎﻟﻜﻠﻤﺎﺕِ ﺍﻵﺳﺮﺍﺕِ , ﻳﺘﺮﺟﻢ ﻋﻤﺎ ﻓﻲ ﻗﻠ ﺒِﻪِ.
﴿ · ﻟَِ ﺌﻦْ ﺷَ ﻜَ ْﺮ ُﺗﻢَْ ﻟﺄَﺯِﻳَ ﺪ ﱠﻧﻜُﻢْ ﴾ ﻓ ﻴﻌﻈﻢ ﻋﻠﻤُ ﻜ ﻢ ﻭﻳﺰﻳ ﺪ ﻓﻬﻤُ ﻜ ﻢ ﻭﻳﺒ ﺎﺭﻙ ﻓ ﻲ ﺭﺯﻗِ ﻜُ ﻢْ٬
ﻭﻳﺘﺤﻘﻖُ ﻧﺼﺮُ ﻛﻢ ﻭﻳﻜﺜﺮُ ﺧﻴﺮُ ﻛﻢ.
ﻃﻨَﺔً ﴾ ﻋﺎ ﻣﺔً ﻭﺧﺎﺻ ﺔً , ﻓ ﻲ ﺍﻟ ﺪﻳﻦِ ﻭﺍﻟ ﺪﻧﻴﺎ , ﻓ ﻲ ﻋﻠَ ْﻴﻜُﻢِْ ﻧﻌَﻤَﻪُ ﻇَﺎﻫِﺮَﺓًَ ﻭﺑَﺎ ِ ﴿ · ﻭَﺃَ ْ
ﺳﺒَﻎََ
ﺍﻷﻫﻞِ ﻭﺍﻟﻤﺎﻝِ , ﻓﻲ ﺍﻟﻤﻮﺍﻫﺐِ ﻭﺍﻟﺠﻮﺍﺭﺡِ , ﻓﻲ ﺍﻟﺮﻭﺡِ .
ﺴﱢﻦُ
﴿ · ﻭَﺃُ َﻓﻮﱢﺽُ ﺃَﻣْ ﺮِﻱِ ﺇﻟَ ﻰ ﺍﻟﻠﱠ ﻪِ ﴾ ﺃﺭﻓ ﻊ ﺷ ﻜﺎﻳﺘﻲ ﺇﻟﻴ ﻪ , ﺃﻋ ﺮﺽُ ﺣ ﺎﻟﻲ ﻋﻠﻴ ﻪ , ﺃُ ﺣَ
ﻇﻨﻲ ﺑﻪ , ﺃﺗﻮﻛﻞُ ﻋﻠﻴﻪ , ﺃﺭﺿﻰ ﺑﺤﻜﻤِ ﻪ , ﺃﻃﻤﺌﻦﱡ ﺇﻟﻰ ﻛﻔﺎﻳﺘِ ﻪ.
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﴿ · ﺍﻟﻠﱠ ﻪُ ﻟَﻄِﻴ ﻒٌِ ﺑ ِﻌﺒَ ﺎﺩِﻩِ ﴾ ﻳ ﺮﺯﻗﻬﻢ ﺇﺫﺍ ﺍﻓﺘﻘ ﺮﻭﺍ , ﻳﻐﻴ ﺜﻬﻢ ﺇﺫﺍ ﻗﺤﻄُ ﻮﺍ , ﻳﻐﻔ ﺮُ ﻟﻬ ﻢ ﺇﺫﺍ
ﺍﺳﺘﻐﻔﺮﻭﺍ , ﻳﺸﻔﻴﻬﻢ ﺇﺫﺍ ﻣﺮﺿُ ﻮﺍ , ﻳﻌﺎﻓﻴﻬﻢ ﺇﺫﺍ ﺍﺑﺘُ ﻠﻮﺍ .
﴿ · ﻻ ﺗَﻘْﻨَﻄُﻮﺍِ ﻣﻦْ ﺭَﺣْﻤَﺔِ ﺍﻟﻠﱠﻪِ ﴾ ﻟﻢ ﻳﻐﻠﻖْ ﺑﺎﺑﻪ , ﻟﻢ ﻳﺴﺪﻝْ ﺣﺠﺎﺑﻪ , ﻟﻢ ﺗﻨْ ﻔَ ﺪْ ﺧﺰﺍﺋﻨُ ﻪ , ﻟ ﻢ
ﻳﻨﺘﻪِ ﻓﻀﻠُ ﻪ , ﻟﻢ ﻳﻨﻘﻄﻊْ ﺣﺒﻠُ ﻪ .
ﻋﺒْﺪَﻩُ ﴾ ﻳﻜﻔﻴﻪ ﻣﺎ ﺃﻫﻤﱠ ﻪ ﻭﺃﻏﻤﱠ ﻪ , ﻳﺤﻤﻴ ﻪ ﻣﻤ ﻦ ﻗ ﺼﺪﻩ , ﻳﻤﻨﻌ ﻪ َ ﴿ · ﺃَﻟﻴْﺲَ ﺍﻟﻠﱠﻪُِ ﺑﻜَ ﺎﻑٍَ
ﻣﻤﻦ ﻛﺎﺩ ﻟﻪ , ﻳﺤﻔﻈُ ﻪ ﻣﻤّ ﻦ ﻣﻜﺮ ﺑﻪ.
ﻋﻨْ ﺪَ ﺍﻟﻠﱠ ﻪِ ﺍﻟ ﺮﱢﺯْﻕَ ﴾ ﻓﻌﻨ ﺪﻩ ﺍﻟﺨ ﺰﺍﺋُ ﻦ ٬ ﻭﻟﺪﻳ ﻪ ﺍﻟﻜﻨ ﻮﺯُ ٬ ﻭﺑﻴ ﺪﻩ ﺍﻟﺨﻴ ﺮُ, ﴿ · ﻓَ ﺎ ْﺑ ﺘَﻐُﻮﺍِ
ﻭﻫﻮ ﺍﻟﺠﻮﺍﺩُ ﺍﻟﻤﻨﺎﻥُ ﺍﻟﻔﺘﺎﺡُ ﺍﻟﻌﻠﻴﻢُ .
﴿ ﻭَﻣَﻦُْ ﻳﺆْ ِﻣﻦْ ﺑِﺎﻟﻠﱠﻪَِ ﻳﻬْﺪَِ ﻗ ْﻠﺒَ ﻪُ ﴾ ﻳﻜ ﺸﻒ ﻛﺮﺑ ﻪ ﻭﻳﻐﻔ ﺮ ﺫﻧﺒ ﻪ , ﻭﻳ ﺬﻫﺐ ﻏﻴﻈ ﻪ ﻭﻳﻨﻴ ﺮُ ·
ﻃﺮﻳﻘﻪ ﻭﻳﺴﺪﺩُ ﺧﻄﺎﻩ.
ﻋﻠَْ ﻴ ُﻜﻢْ ﴾ ﻛﻨ ﺘﻢ ﺃﻣﻮﺍﺗ ﺎً ﻓﺄﺣﻴ ﺎﻛﻢ , ﻭﺿُ ﻼﱠ ﻻً ﻓﻬ ﺪﺍﻛُ ﻢ , ﻭﻓﻘ ﺮﺍءً ﴿ · ﺍﺫْﻛُﺮُﻭﺍ ﻧِﻌْﻤَﺔَ ﺍﻟﻠﱠ ﻪَِ
ﻓﺄﻏﻨﺎﻛﻢ , ﻭﺟﻬﻠﺔً ﻓﻌﻠﱠ ﻤﻜﻢ , ﻭﻣﺴﺘﻀﻌﻔﻴﻦ ﻓﻨﺼﺮﻛﻢ.
· ﻛﻢ ﻣﺮﺓٍ ﺳﺄﻟﺖ ﻓﺄﻋﻄﺎﻙ , ﻛﻢ ﻣﺮﺓٍ ﻃﻠﺒ ﺖ ﻓﺤﺒ ﺎﻙ , ﻛ ﻢ ﻣ ﺮﺓٍ ﻋﺜ ﺮﺕ ﻓﺄﻗﺎﻟ ﻚ , ﻛ ﻢ
ﻣﺮﺓٍ ﺃﻋﺴﺮﺕ ﻓﻴﺴﺮ ﻋﻠﻴﻚ , ﻛﻢ ﻣﺮﺓٍ ﺩﻋﻮﺗﻪ ﻓﺄﺟﺎﺑَ ﻚ.
· ﺍﻟ ﺼﻼﺓُ ﻭﺍﻟ ﺴﻼﻡُ ﻋﻠ ﻰ ﺍﻟﻤﻌ ﺼﻮﻡِ ﺗ ﺬﻫﺐُ ﺍﻟﻐﻤ ﻮﻡُ ٬ ﻭﺗﺰﻳ ﻞُ ﺍﻟﻬﻤ ﻮﻡُ , ﻭﺗ ﺸﺎﻓﻲ
ﺍﻟﻘﻠﺐ ﺍﻟﻤﻜﻠﻮﻡ ٬ ﻭﺗﻔﺘﺢُ ﺍﻟﻌﻠﻮﻡ ﻭﻳﺤﺼﻞ ﺑﻬﺎ ﺍﻟﻔﻀﻞُ ﺍﻟﻤﻘﺴﻮﻡُ .
ﺳﺘَﺠِﺐَْ ﻟ ُﻜﻢْ ﴾ ﺍﺭﻓﻌﻮﺍ ﺇﻟ ﻰ ﺍﷲ ﺃﻛﻔﱠ ﻜ ﻢ , ﻗ ﺪﻣﻮ ﺍ ﺇﻟﻴ ﻪ ﺣ ﻮﺍﺋﺠﻜﻢ , ﺍﺳ ﺄﻟﻮﻩ ﴿ · ﺍ ْﺩﻋُﻮﻧِﻲ ﺃَ ْ
ﻣﺮﺍﺩﻛﻢ , ﺍﻃﻠﺒﻮﻩ ﺭﺯﻗﻜﻢ , ﺍﺷﻜﻮﺍ ﻋﻠﻴﻪ ﺣﺎﻟﻜﻢ .
﴿ · ﺃَﻣﱠ ﻦْ ﻳُﺠِﻴ ﺐُ ﺍﻟْﻤُ ﻀْﻄَﺮﱠ ﺇِﺫَﺍ ﺩَﻋَ ﺎﻩُ ﴾ ﻓﻴﺰﻳ ﻞ ﻛﺮﺑ ﻪ ﻭﺑﻠ ﻮﺍﻩ ﻭﻳُ ﺬْﻫِ ﺐُ ﻣ ﺎ ﺃﺿ ﻨﺎﻩ,
ﻭﻳﻌﻄﻴﻪ ﻣﺎ ﺗﻤﻨﺎﻩ , ﻭﻳﺤﻘﻖُ ﻣﺒﺘﻐﺎﻩ.
· ﺗﺼﺪﻕ ﺑ ﻌَﺮْ ﺿِ ﻚ ﻋﻠﻰ ﻓﻘﺮﺍءِ ﺍﻷﺧﻼﻕِ , ﻭﺍﺟﻌﻠْ ﻬﻢ ﻓﻲ ﺣ ﻞﱢ ﺇﻥ ﺷ ﺘﻤﻮﻙ ﺃﻭ ﺳ ﺒﻮﻙ
ﺃ ﻭ ﺁﺫﻭﻙ ﻓﻌﻨﺪ ﺍﷲِ ﺍﻟﻌِ ﻮَﺽُ .
· ﺇﺫﺍ ﺧﺎﻑ ﺭُﺑﱠ ﺎﻥ ﺍﻟﺴﻔﻴﻨﺔ ﻧﺎﺩﻯ : ﻳﺎ ﺍﷲُ , ﺇﺫﺍ ﺿﻞﱠ ﺍﻟﺤﺎﺩﻱ ﻫﺘﻒ : ﻳﺎ ﺍﷲُ , ﺇﺫﺍ ﺍﻏ ﺘ ﻢ
ﺍﻟﺴﺠﻴﻦ ﺩﻋﺎ : ﻳﺎ ﺍﷲُ , ﺇﺫﺍ ﺿﺎﻕ ﺍﻟﻤﺮﻳﺾُ ﺻﺎﺡ : ﻳﺎ ﺍﷲُ .
﴿ · ﺍﻟﻠﱠ ﻪُ ﺍﻟ ﺼﱠﻤَﺪُ ﴾ ﺗ ﺼﻤﺪُ ﺇﻟﻴ ﻪ ﺍﻟﻜﺎﺋﻨ ﺎﺕُ , ﺗﻘ ﺼﺪُ ﻩ ﺍﻟﻤﺨﻠﻮﻗ ﺎﺕُ , ﺗ ﺪﻋﻮﻩ ﺍﻟﺒﺮﻳ ﺎﺕُ
ﺑﺸﺘﻰ ﺍﻟﻠﻐﺎﺕِ ﻭﻣﺨﺘﻠﻒ ﺍﻟﻠﻬﺠﺎﺕِ ﻓﻲ ﺳﺎﺋﺮ ﺍﻟﺤﺎﺟﺎﺕِ .
ﺤَﺠﱠ ﺔ,
َ ﴿ · ﺫﻟِ ﻚَ ﺑِ ﺄَﻥﱠ ﺍﻟﻠﱠ ﻪَ ﻣَْ ﻮﻟَﻰ ﺍﻟﱠ ﺬِﻳﻦَ ﺁﻣَﻨُ ﻮﺍ ﴾ ﻳﻨﻴ ﺮُ ﻟﻬ ﻢ ﺍﻟﻄﺮﻳ ﻖِ , ﻳﺒ ﻴﻦ ﻟﻬ ﻢ ﺍﻟﻤَ
ﻳﻮﺿﺢُ ﻟﻬﻢ ﺍﻟﻬﺪﺍﻳﺔ , ﻳﺤﻤﻴﻬﻢ ﻣﻦ ﺍﻟﻀﻼﻟﺔِ , ﻳﻌﻠﻤُ ﻬﻢ ﻣﻦ ﺍﻟﺠﻬﺎﻟﺔِ.
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· ﺭﻓﻘﺎًَ ﺑﺎﻟﻘﻮﺍﺭﻳﺮِ ﻭﻟﻄﻔﺎً ﺑﺎﻟﻘﻠﻮﺏِ ٬ ﻭﺭﺣﻤﺔً ﺑﺎﻟﻨﺎﺱِ ٬ ﻭﺭ ﻭﻳﺪﺍً ﺑﺎﻟﻤﺸﺎﻋﺮِ ٬ ﻭﺇﺣ ﺴﺎﻧﺎً
ﻟﻠﻐﻴﺮِ ٬ ﻭﺗﻔﻀﻼً ﻋﻠﻰ ﺍﻟﻌﺎﻟﻢِ .. ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱُ .
· ﺍﻛﺘﻢِ ﺍﻟﻐﻴﻆ , ﻭﺗﻐﺎﻓﻞْ ﻋﻦ ﺍﻟﺰﻟﺔِ , ﻭﺗﻐ ﺎﺽ ﻋ ﻦ ﺍﻹﺳ ﺎءﺓِ , ﻭﺍﻋ ﻒُ ﻋ ﻦ ﺍﻟﻐﻠﻄ ﺔِ,
ﻭﺍﺩﻓﻦِ ﺍﻟﻤﻌﺎﺋﺐ ﺗﻜﻦْ ﺃﺣﺐﱠ ﺍﻟﻨﺎﺱِ ﺇﻟﻰ ﺍﻟﻨﺎﺱِ .
· ﺑﺎﺏٌ ﻭ ﻣِﻔْ ﺘﺎﺡٌ , ﻭﻏﺮﻓﺔٌ ﺗﺪﺧﻠُ ﻬﺎ ﺍﻟﺮﻳﺎﺡُ , ﻭﻗﻠﺐ ﻣﺮﺗﺎﺡٌ , ﻣﻊ ﺗﻘﻮﻯ ﻭﺻﻼﺡٍ , ﻭﻗ ﺪ
ﻧﻠﺖ ﺍﻟﻨﺠﺎﺡ .
ﺧَﻴْ ﺮٌ ﻣ ﻦ · ﻓﻀﻮﻝ ﺍﻟﻌﻴﺶِ ﺃﺷﻐﺎﻝٌ , ﻭﺍﻟﺰﺍﺋﺪُ ﻋﻦ ﺍﻟﺤﺎﺟﺔ ﺃﺛﻘﺎﻝُ , ﻭﻋﻔﺎﻑٌ ﻓﻲ ﻛﻔﺎﻑٍ
ﺑَﺬْ ﺥٍ ﻭﺇﺳﺮﺍﻑٍ .
· ﻻ ﺗﺤﻤﻞ ﻋﻘﺪﺓ ﺍﻟﻤﺆﺍﻣﺮﺓِ , ﻭﻻ ﺗﻔﻜْ ﺮ ﻓ ﻲ ﺗ ﺮﺑﺺِ ﺍﻵﺧ ﺮﻳﻦﱠ , ﻭﻻ ﺗﻈ ﻦ ﺃﻥ ﺍﻟﻨ ﺎﺱَ
ﻣﺸﻐﻮﻟﻮﻥ ﺑﻚ , ﻓﻜﻞﱞ ﻓﻲ ﻓَﻠَ ﻚٍ ﻳﺴﺒﺤﻮﻥ .
ﺴ َﻴﻜْﻔِﻴﻜَﻬُﻢُ ﺍﻟﻠﱠ ﻪُ ﴾ ﻓﻴ ﺮﺩ ﻛﻴ ﺪﻫﻢ ﻭﻳﺒﻄ ﻞ ﻣﻜ ﺮﻫﻢِ ٬ ﻭﻳﺨ ﺬﻝُ ﺟﻨ ﺪﻫﻢ ٬ ﻭﻳﻔ ﻞﱡ ﴿ · ﻓََ
ﺣﺪﱠ ﻫﻢ , ﻭﻳﻤﺤﻖُ ﻗﻮﺗﻬﻢ , ﻭ ﻳُ ﺬْﻫِ ﺐُ ﺑﺄﺳﻬﻢ ﻭﻳﺸﺘﺖُ ﺷﻤﻠﻬﻢ .
ﻋﻠَْ ﻴ ِﻬﻢْ ﴾ ﻓ ﺸﻔﻰ ﻏﻠ ﻴﻠﻬﻢ , ﻭﺃﺑ ﺮﺩ ﻋﻠ ﻴﻠﻬﻢ , ﻭﺃﻃﻔ ﺄ ﻟﻬ ﺐ ﴿ · ﻓَ ﺄَﻧْ َﺰﻝَ ﺍﻟ ﱠ
ﺴﻜِﻴﻨَﺔََ
ﺻﺪﻭﺭِ ﻫﻢ , ﻭﺃﺭﺍﺡَ ﺿﻤﺎﺋﺮَ ﻫﻢ , ﻭﻃﻬﺮَ ﺳﺮﺍﺋﺮَ ﻫﻢ.
)) · ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺻﺪﻗﺔٌ (( ﻷ ﻧﻬﺎ ﺗﻔﺘﺢُ ﺍﻟﻨﻔﺲَ ٬ ﻭﺗﺴﻌﺪُ ﺍﻟﻘﻠﺐ ٬ ﻭﺗ ﺪﻣﻞُ ﺍﻟﺠ ﺮﺍﺡ
٬ ﻭﺗﺬﻫﺐُ ﺍﻟﻐﻴﻆ ﻭﺗﻌﻠﻦُ ﺍﻟﺴﻼﻡ .
)) · ﺗﺒﺴﻤﻚ ﻓﻲ ﻭﺟ ﻪِ ﺃﺧﻴ ﻚ ﺻ ﺪﻗﺔٌ (( ﻷﻥ ﺍﻟﻮﺟ ﻪ ﻋﻨ ﻮﺍﻥُ ﺍﻟﻜﺘ ﺎﺏ , ﻭﻫ ﻮ ﻣ ﺮﺁﺓُ
ﺍﻟﻘﻠﺐِ ٬ ﻭﺭﺍﺋﺪُ ﺍﻟﻀﻤﻴﺮِ ﻭﺃﻭﻝُ ﺍﻟﻔﺄﻝَ .
ﺴﻦُ ﴾ ﺑﺘ ﺮﻙِ ﺍﻻﻧﺘﻘ ﺎﻡِ ٬ ﻭﻟﻄ ﻒِ ﺍﻟﺨﻄ ﺎﺏِ ٬ ﻭﻟ ﻴﻦِ ﺍﻟﺠﺎﻧ ﺐِ, ﴿ · ﺍﺩْﻓَﻊْ ﺑِﺎﻟﱠﺘِﻲِ ﻫﻲَ ﺃَﺣْ َ
ﻭﺍﻟﺮﻓﻖِ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞِ ﻭﻧﺴﻴﺎﻥِ ﺍﻹﺳﺎءﺓِ .
﴿ · ﻣَﺎ ﺃَﻧْ َﺰ ْﻟﻨَﺎ ﻋََﻠ ْﻴﻚَ ﺍ ْﻟﻘُﺮْﺁﻥَ ﻟِﺘَﺸْﻘَﻰ ﴾ ﻭﻟﻜﻦ ﻟﺘﺴﻌﺪ ﻭﺗﻔﺮﺡَ ﺭﻭﺣُ ﻚ ٬ ﻭﺗ ﺴﻜﻦَ ﻧﻔ ﺴُ ﻚ
٬ ﻭﺗﺪﺧﻞ ﺑﻪ ﺟﻨﺔَ ﺍﻟﻔﻼﺡِ ٬ ﻭﻓﺮﺩﻭﺱ ﺍﻟﺴﻌﺎﺩﺓِ .
ﻋَﻠ ْﻴ ُﻜﻢْ ﻓِﻲ ﺍﻟﺪﱢﻳﻦِِ ﻣﻦْ ﺣََ ﺮﺝٍ ﴾ ﺑ ﻞ ﻳ ﺴﺮٌ ﻭﺳ ﻬﻮﻟﺔٌ ٬ ﻭﻣﺮﺍﻋ ﺎﺓٌ ﻟﻠﻤ ﺸﻘﺔِ٬ ﺟ َﻌﻞََ
﴿ ﻭَﻣَﺎَ ·
ﻭﺑﻌﺪٌ ﻋﻦ ﺍﻟﻜﻠﻔﺔِ ٬ ﻭﺳﻼﻣﺔٌ ﻣﻦ ﺍﻟﺘﻌﺐِ ﻭﺍﻹﺭﻫﺎﻕِ .
ﻋﻠَْ ﻴ ِﻬﻢْ ﴾ ﻓﻴ ﺴﻌﺪﻭﻥ ﺑﻌ ﺪ ﺷ ﻘﺎءٍ
َ ﴿ · ﻭﻳَ ﻀَﻊُ ﻋَْ ﻨ ُﻬﻢِْ ﺇﺻْ ﺮَ ُﻫﻢْ ﻭَﺍﻟْ ﺄَﻏْﻼﻝَ ﺍﱠﻟﺘِ ﻲ ﻛَﺎﻧَ ﺖَْ
ﺣُﺰْ ﻥٍ .
ﻭﻳﺮﺗﺎﺣﻮﻥ ﺑﻌﺪ ﻋﻨﺎءٍ ﻭﻳﺄﻣﻨﻮﻥ ﺑﻌﺪ ﺧﻮﻑٍ ٬ ﻭﻳﺴﺮﻭﻥ ﺑﻌﺪ
﴿ · ﻗَ ﺎﻝَ ﺭَﺏﱢ ﺍﺷَْ ﺮﺡْ ﻟِ ﻲ ﺻَ ﺪْﺭِﻱ * ﻭَﻳَ ﺴﱢﺮْ ﻟِ ﻲ ﺃَﻣْ ﺮِﻱ ﴾ ﻓ ﺄﺭﻯ ﺍﻟﻨ ﻮﺭ ﺃﻣ ﺎﻣﻲ٬
ﻭﺃﺣﺲّ ﺍﻟﻬﺪﻯ ﺑﻘﻠﺒﻲ ٬ ﻭﺃﻣﺴﻚ ﺍﻟﺤﺒﻞ ﺑﻴﺪﻱ ٬ ﻭﺃﻧﺎﻝ ﺍﻟﻨﺠﺎﺡ ﻓﻲ ﺣﻴ ﺎﺗﻲ ٬ ﻭﺍﻟﻔ ﻮﺯ
ﺑﻌﺪ ﻣﻤﺎﺗﻲ .
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َ ﴿ · ﻭﻧُﻴَ ﺴﱢﺮُﻙَِ ﻟ ْﻠﻴُ ﺴْﺮَﻯ ﴾ ﻓﺘﻌﺒ ﺪ ﺭﺑ ﻚ ﺑﺤ ﺐٍ ﻭﺗﻄﻴﻌ ﻪ ﺑ ﻮﺩﱟ ﻭﺗﺠﺎﻫ ﺪ ﻓﻴ ﻪ ﺑ ﺼﺪﻕٍ ؛
ﻓﻴﺼﺒﺢ ﺍﻟﻌﺬﺍﺏُ ﻓﻴﻪ ﻋﺬﺍﺑﺎً ٬ ﻭﺍﻟﻌﻠﻘﻢُ ﻓﻲ ﺳﺒﻴﻠﻪِ ﺷﻬْ ﺪﺍً.
ﺳ َﻌﻬَﺎ ﴾ ﻓﻼ ﺗﻜﻠﻴ ﻒ ﻓ ﻮﻕ ﺍﻟﻄﺎﻗ ﺔِ ٬ ﻭﺇﻧﻤ ﺎ ﻋﻠ ﻰ ﺣَ ﺴَ ﺐِ ﴿ · ﻻُ ﻳ َﻜﱢﻠﻒُ ﺍﻟﻠﱠﻪَُ ﻧﻔْﺴﺎًِ ﺇﻟﱠﺎ ﻭُ ْ
ﺍﻟﺠﻬﺪِ ﻭﻋﻠﻰ ﻗﺪﺭِ ﺍﻟﻤﻮﻫﺒﺔِ ﻭﻋﻠﻰ ﻣﻘﺪﺍﺭِ ﺍﻟﻘﻮﺓِ .
َ ﴿ · ﺭﺑﱠﻨَﺎ ﻻُ ﺗﺆَﺍﺧِ ْﺬﻧَﺎ ﺇِﻥْ ﻧَﺴِﻴﻨَﺎ ﴾ ﻓ ﺄﻧﺎ ﻧﻬِ ﻢُ ﺃﺣﻴﺎﻧﺎً ٬ ﻭﻧﻐﻔ ﻞُ ﺃﻭﻗﺎﺗ ﺎً ٬ ﻭﻳ ﺼُ ﻴﺒﻨﺎ ﺍﻟ ﺸﺮﻭﺩُ
ﻭﻳﻌﺘﺮﻳﻨﺎ ﺍﻟﺬﻫﻮﻝُ ﻓﻌﻔﻮﻙ ﻳﺎ ﺭﺏﱡ .
ﻄ ْﺄﻧَ ﺎ ﴾ ﻓﻠ ﺴﻨﺎ ﻣﻌ ﺼﻮﻣﻴﻦ ﻭ ﻻ ﻣ ﻦ ﺍﻟ ﺬﻧﺐ ﺑ ﺴﺎﻟﻤﻴﻦ ٬ ﻭﻟﻜﻨﱠ ﺎ ﻓ ﻲ ﻓ ﻀﻠِ ﻚ َ ﴿ · ﺃﻭْ ﺃَﺧْ َ
ﻃﺎﻣﻌﻮﻥ ﻭﻓﻲ ﺭﺣﻤﺘﻚ ﺭﺍﻏﺒﻮﻥ .
ﻋﻠَ ْﻴﻨَﺎِ ﺇﺻْﺮﺍً ﴾ ﻓﻨﺤﻦ ﻋﺒﺎﺩٌ ﺿﻌﻔﺎءٌ ﻭﺑﺸﺮ ﻣ ﺴﺎﻛﻴﻦُ ٬ ﺃﻧ ﺖ ﺍﻟ ﺬﻱ َ ﴿ · ﺭﺑﱠﻨَﺎ ﻭَﻻ ﺗَﺤْ ِﻤﻞَْ
ﻋﻠﻤﺘﻨﺎ ﻛﻴﻒ ﻧﺪﻋﻮﻙَ ﻓﺄﺟﺒْ ﻨﺎ ﻛﻤﺎ ﺩﻋﻮﺗﻨﺎ .
َ ﴿ · ﺭﺑﱠﻨَﺎ ﻭَ ﻻ ﺗُﺤَ ﱢﻤ ْﻠﻨَﺎ ﻣَ ﺎ ﻻ ﻃَﺎﻗَ ﺔََ ﻟﻨَ ﺎ ﺑِ ﻪِ ﴾ ﻓﻨﻌﺠَ ﺰَ ﻭﺗﻜ ﻞﱠ ﻗﻠﻮﺑُ ﻨ ﺎ ﻭﺗﻤ ﻞﱠ ﻧﻔﻮﺳ ﻨﺎ ٬ ﺑ ﻞ
ﻳﺴﺮْ ﻋﻠﻴﻨﺎ ﻭﻗﺪ ﻓﻌﻠﺖَ ٬ ﻭﺳﻬﻞْ ﻋﻠﻴﻨﺎ ﻭﻗﺪ ﺃﻭﺟﺒﺖَ .
﴿ · ﻭَﺍﻋْ ﻒُ ﻋَﻨﱠ ﺎ ﴾ ﻓ ﻨﺤﻦ ﺃﻫ ﻞ ﺍﻟﺨﻄ ﺄ ﻭﺍﻟﺤﻴ ﻒِ ﻭﻣﻨ ﺎ ﺗﺒ ﺪﺭُ ﺍﻹﺳ ﺎءﺓُ ٬ ﻭﻓﻴﻨ ﺎ ﻧَﻘْ ﺺٌ
ﻭﺗﻘﺼﻴﺮٌ ٬ ﻭﺃﻧﺖ ﺟﻮﺍﺩٌ ﻛﺮﻳﻢٌ ﺭﺣﻤﺎﻥٌ ﺭﺣﻴﻢٌ .
﴿ · ﻭَﺍﻏْﻔِ ﺮَْ ﻟﻨَ ﺎ ﴾ ﻓ ﻼ ﻳﻐﻔ ﺮُ ﺍﻟ ﺬﻧﻮﺏ ﺇﻻ ﺃﻧ ﺖ ٬ ﻭﻻ ﻳ ﺴﺘﺮُ ﺍﻟ ﻌﻴ ﻮﺏَ ﺇﻻ ﺃﻧ ﺖ ٬ ﻭﻻ
ﻳﺤﻠﻢُ ﻋﻦ ﺍﻟﻤﻘﺼﺮ ﺇﻻ ﺃﻧﺖ ٬ ﻭﻻ ﻳﺘﻔﻀﻞُ ﻋﻠﻰ ﺍﻟﻤﺴﻲءِ ﺇﻻ ﺃﻧﺖَ .
﴿ · ﻭَﺍﺭْﺣَ ْﻤﻨَﺎ ﴾ ﻓﺒﺮﺣﻤﺘﻚ ﻧﺴﻌﺪُ , ﻭﺑﺮﺣﻤﺘِ ﻚ ﺗﻌﻴﺶُ ﺁﻣﺎﻟﻨﺎ , ﻭﺑﺮﺣﻤﺘ ﻚ ﺗُ ﻘْﺒَ ﻞُ ﺃﻋﻤﺎﻟُ ﻨ ﺎ
, ﻭﺑﺮﺣﻤﺘﻚ ﺗﺼﻠﺢ ﺃﺣﻮﺍﻟُ ﻨﺎ.
ﻄّﻊَ ﻭﻻ ﺗﻜﻠّ ﻒَ ﻭﻻ ﻣ ﺸﻘﺔَ ﻭﻻ ﻋَﻨَ ﺖَ ﻓﻴﻬﺎ ﻭﻻ ﺗﻨ )) · ﺑﻌﺜﺖ ﺑﺎﻟﺤ ﻨﻴﻔﺔ ﺍﻟﺴﻤﺤﺔ (( ﻓﻼ
ﻏﻠﻮﱠ , ﺑﻞ ﻓﻄﺮﺓٌ ﻭﺳﻨﺔٌ ﻭﻳﺴﺮٌ ﻭﺍﻗﺘﺼﺎﺩٌ .
)) · ﺇﻳ ﺎﻛﻢ ﻭﺍﻟﻐﻠ ﻮ (( ﺑ ﻞ ﺍﻟﺰﻣ ﻮﺍ ﺍﻟ ﺴﻨﺔ , ﺍﺗﺒ ﺎﻉٌ ﻻ ﺍﺑﺘ ﺪﺍﻉٌ , ﻭﺳ ﻬﻮﻟﺔٌ ﻻ ﻣ ﺸﺎﺩﺓٌ,
ﻭﺗﻮﺳﻂٌ ﻻ ﺗﻄﺮﻑٌ , ﻭﺍﻗﺘﻔﺎءٌ ﺑﻼ ﺯﻳﺎﺩﺓٍ .
)) · ﺃﻣﺘ ﻲ ﺃﻣ ﺔ ﻣﺮﺣﻮﻣ ﺔ (( ﺗﻮﻻﻫ ﺎ ﺭﺑﻬ ﺎ , ﻓﺮﺳ ﻮﻟُ ﻬﺎ ﺳ ﻴﺪُ ﺍﻟﺮﺳ ﻞ ﻭﺩﻳﻨُ ﻬ ﺎ ﺃﺣ ﺴﻦُ
ﺍﻷﺩﻳﺎﻥِ ٬ ﻭﻫﻲ ﺃﻓﻀﻞ ﺍﻷﻣﻢِ ﻭﺷﺮﻳﻌﺘُ ﻬ ﺎ ﺃﺟﻤﻞُ ﺍﻟﺸﺮﺍﺋﻊِ .
)) · ﺫﺍﻕ ﻃﻌﻢ ﺍﻹﻳﻤﺎﻥِ ﻣﻦ ﺭﺿﻰ ﺑﺎﷲِ ﺭﺑ ﺎً ٬ ﻭﺑﺎﻹﺳ ﻼﻡِ ﺩﻳﻨ ﺎً ﻭﺑﻤﺤﻤ ﺪٍ ﺭﺳ ﻮﻻً((
ﻭﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﺃﺭﻛﺎﻥ ﺍﻟﺮﺿﺎ ﻭﺃﺻﻮﻝ ﺍﻟﻔﻼﺡِ .
· ﺇﻳﺎﻙ ﻭﺍﻟﺘﺴﺨﻂ ﻓﺈﻧﻪ ﺑﺎﺏ ﺍﻟﺤﺰﻥِ ﻭﺍﻟﻬﻢﱢ ﻭﺍﻟ ﻐ ﻢﱢ ﻭﺷﺘﺎ ﺕُ ﺍﻟﻘﻠﺐِ ﻭﻛﺴﻒُ ﺍﻟﺒﺎﻝِ ﻭﺳ ﻮءُ
ﺍﻟﺤﺎﻝِ ﻭﺿﻴﺎﻉُ ﺍﻟﻌﻤﺮِ .
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· ﺍﻟﺮﺿ ﺎ ﻳﻜ ﺴﺐ ﻓ ﻲ ﺍﻟﻘﻠ ﺐ ﺍﻟ ﺴﻜﻴﻨﺔ ﻭﺍﻟ ﺪﱠﻋَ ﺔَ ٬ ﻭﺍﻟﺮﺍﺣ ﺔ ﻭﺍﻷﻣ ﻦَ ٬ ﻭﺍﻟﻄﻤﺄﻧﻴﻨ ﺔ
ﻭﻃﻴﺐَ ﺍﻟﻌﻴﺶِ ﻭﺍﻟﺴﺮﻭﺭَ ﻭﺍﻟ ﻔَﺮَ ﺡَ .
· ﺍﻟﺮﺿﺎ ﻳﺠﻌﻞ ﺍﻟﻘﻠﺐُ ﺳﻠﻴﻤﺎً ﻣﻦ ﺍﻟﻐﺶِ ﻭﺍﻟ ﺪ ﻏﻞِ ٬ ﻭﺍﻟ ﻐﻞِ ﻭﺍﻟﺘ ﺴﺨﻂِ ٬ ﻭﺍﻻﻋﺘ ﺮﺍﺽِ
ﻭﺍﻟﺘﺬﻣﺮِ ٬ ﻭﺍﻟﻤﻠﻞِ ﻭﺍﻟﻀﺠﺮِ ﻭﺍﻟﺘﺒﺮﻡِ .
· ﻣﻦ ﺭﺿﻲ ﻋﻦ ﺍﷲ ﻣﻸ ﻗﻠﺒﻪ ﻧﻮﺭﺍً ﻭﺇﻳﻤﺎﻧﺎً ٬ ﻭﻳﻘﻴﻨﺎً ﻭﺣﺒﺎً ﻭﻗﻨﺎﻋ ﺔً ﻭﺭﺿ ﻰً ﻭﻏﻨ ﻰً
ﻭﺃﻣﻨﺎً ٬ ﻭﺇﻧﺎﺑﺔً ﻭﺇﺧﺒﺎﺗﺎً .
· ﺃﻳﻬﺎ ﺍﻟﻔﻘﻴﺮ : ﺻﺒﺮٌ ﺟﻤﻴﻞ , ﻓﻘﺪ ﺳﻠﻤﺖَ ﻣﻦ ﺗﺒﻌﺎﺕِ ﺍﻟﻤﺎﻝِ , ﻭﺧﺪﻣﺔِ ﺍﻟﺜﺮﻭﺓِ , ﻭﻋﻨ ﺎءِ
ﺍﻟﺠَ ﻤْﻊِ ٬ ﻭﻣﺸﻘﺔِ ﻭﺣﺮﺍﺳﺔِ ﺍﻟﻤﺎﻝِ ﻭﺧﺪﻣﺘِ ﻪ ٬ ﻭﻃﻮﻝِ ﺍﻟﺤﺴﺎﺏِ ﻋﻨﺪ ﺍﷲِ .
ﻋُ ﺮﱢﺿْ ﺖَ ﻧ ﻮﺭﺍً ﻓ ﻲ · ﻳﺎ ﻣﻦ ﻓﻘﺪَ ﺑﺼﺮﻩَ : ﺃﺑﺸﺮْ ﺑﺎﻟﺠﻨﺔ ﺛﻤﻨﺎً ﻟﺒ ﺼﺮِ ﻙ ٬ ﻭﺍﻋﻠ ﻢْ ﺃﻧ ﻚ
ﻗﻠﺒِ ﻚ ٬ ﻭﺳﻠﻤﺖ ﻣﻦ ﺭﺅﻳﺔِ ﺍﻟﻤﻨﻜﺮﺍﺕِ , ﻭﻣﺸﺎﻫﺪﺓِ ﺍﻟﻤﺰﻋﺠﺎﺕِ ﻭﺍﻟﻤﻠﻬﻴﺎﺕِ .
· ﻳ ﺎ ﺃﻳﻬ ﺎ ﺍﻟﻤ ﺮﻳﺾ : ﻃﻬ ﻮﺭٌ ﺇﻥ ﺷ ﺎء ﺍﷲُ ﻓﻘ ﺪ ﻫُ ﺬّﺑْ ﺖَ ﻣ ﻦ ﺍﻟﺨﻄﺎﻳ ﺎ , ﻭ ﻧُﻘﱢ ﻴ ﺖ ﻣ ﻦ
ﺠْﺒَ ﻚ .
ﻋَ
ﺍﻟﺬﻧﻮﺏِ , ﻭﺻُﻘِ ﻞ ﻗﻠﺒﻚُ ﻭﺍﻧﻜﺴﺮﺕْ ﻧﻔ ﺴُ ﻚ , ﻭﺫﻫﺐ ﻛِ ﺒْﺮُ ﻙ ﻭ
· ﻟﻤﺎﺫﺍ ﺗﻔﻜﺮ ﻓ ﻲ ﺍﻟﻤﻔﻘ ﻮﺩِ ﻭﻻ ﺗ ﺸﻜﺮُ ﻋﻠ ﻰ ﺍﻟﻤﻮﺟ ﻮﺩِ , ﻭﺗﻨ ﺴﻰ ﺍﻟﻨﻌﻤ ﺔ ﺍﻟﺤﺎﺿ ﺮﺓ,
ﻭﺗﺘﺤﺴﺮُ ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔِ ﺍﻟﻐﺎﺋﺒﺔِ , ﻭﺗﺤﺴﺪُ ﺍﻟﻨﺎﺱ ﻭﺗﻐﻔﻞُ ﻋﻤﺎ ﻟﺪﻳﻚ .
)) · ﻛﻦ ﻓﻲ ﺍﻟ ﺪﻧﻴﺎ ﻛﺄﻧ ﻚ ﻏﺮﻳ ﺐ (( ﻗﻄﻌ ﺔُ ﺧﺒ ﺰٍ , ﻭﺟﺮﻋ ﺔُ ﻣ ﺎء , ﻭﻛ ﺴﺎءٍ , ﻭﺃﻳ ﺎﻡٌ
ﻗﻠﻴﻠﺔٌ , ﻭﻟﻴﺎﻝٍ ﻣﻌﺪﻭﺩﺓٌ , ﺛﻢ ﻳﻨﺘﻬﻲ ﺍﻟﻌﺎﻟﻢ , ﻓﺈﺫﺍ ﻗﺒﺮُ ﺃﻏﻨ ﻰ ﺍﻷﻏﻨﻴ ﺎءِ ﻭﺃﻓﻘ ﺮِ ﺍﻟﻔﻘ ﺮﺍءِ
ﺳﻮﺍء .
· ﻳﺪﻓﻦ ﺍﻟﻤﻠﻚُ ﺑﺠﺎﻧﺐِ ﺍﻟﺨﺎﺩﻡِ , ﻭﺍﻟﺮﺋﻴﺲُ ﺑﺠﻮﺍﺭِ ﺍﻟﺤﺎﺭﺱِ , ﻭﺍﻟﺸﺎﻋﺮُ ﺍﻟﻤ ﺸﻬﻮﺭُ ﻣ ﻊ
ﺍﻟﻔﻘﻴ ﺮِ ﺍﻟﺨﺎﻣ ﻞِ , ﻭﺍﻟﻐﻨ ﻲُ ﻣ ﻊ ﺍﻟﻤ ﺴﻜﻴﻦِ ﻭﺍﻟﻔﻘﻴ ﺮُ ﻭﺍﻟﻜ ﺴﻴﺮُ , ﻭﻟﻜ ﻦْ ﺩﺍﺧ ﻞ ﺍﻟﻘﺒ ﺮِ
ﺃﻋﻤﺎﻝٌ ﻣﺨﺘﻠﻔﺔٌ ﻭﺩﺭﺟﺎﺕٌ ﻣﺘﺒﺎﻳﻨﺔٌ .
ﺴِﻦْ ﺿ ﻴﺎﻓﺘَ ﻪ ﺑﻔﺮﻳ ﻀﺔٍ · ﺇﺫﺍ ﺯﺍﺭﻙ ﻳﻮﻡٌ ﺟﺪﻳﺪٌ ﻓﻘﻞْ ﻟﻪ ﻣﺮﺣﺒﺎً ﺑ ﻀﻴﻒٍ ﻛ ﺮﻳﻢ , ﺛ ﻢ ﺃﺣ
ﺗﺆﺩﱠ ﻯ , ﻭﻭﺍﺟﺐٍ ﻳُ ﻌْ ﻤَﻞُ ﻭﺗﻮﺑﺔٍ ﺗﺠ ﺪﱠﺩُ , ﻭﻻ ﺗﻜﺪْ ﺭﻩُ ﺑﺎﻵﺛﺎﻡِ ﻭﺍﻟﻬﻤﻮﻡِ ﻓﺈﻧﻪ ﻟﻦ ﻳﻌﻮﺩ.
· ﺇﺫﺍ ﺗﺬﻛﺮﺕ ﺍﻟﻤﺎﺿﻲ ﻓﺎﺫﻛﺮ ﺗﺎﺭﻳﺨﻚ ﺍﻟﻤﺸﺮﻕ ﻟﺘﻔﺮﺡ , ﻭﺇﺫﺍ ﺫﻛﺮﺕ ﻳﻮﻣ ﻚ ﻓ ﺎﺫﻛﺮْ
ﺇﻧﺠﺎﺯﻙ ﺗﺴﻌﺪْ , ﻭﺇﺫﺍ ﺫﻛﺮﺕ ﺍﻟﻐﺪ ﻓﺎﺫﻛﺮْ ﺃﺣﻼﻣﻚ ﺍﻟﺠﻤﻴﻠﺔَ ﻟﺘﺘﻔﺎءﻝَ .
· ﻃ ﻮﻝُ ﺍﻟﻌﻤ ﺮِ ﺛ ﺮﻭﺓٌ ﻣ ﻦ ﺍﻟﺘﺠ ﺎﺭﺏِ , ﻭﺟﺎﻣﻌ ﺔٌ ﻣ ﻦ ﺍﻟﻤﻌ ﺎﺭﻑِ , ﻭﻣ ﺴﺘﻮﺩﻉٌ ﻣ ﻦ
ﺍﻟﻤﻌﻠﻮﻣﺎﺕِ , ﻭﻛﻠﻤﺎ ﻣ ﺮّ ﺑ ﻚ ﻳ ﻮﻡٌ ﺗﻠﻘﻴ ﺖ ﺩﺭﺳ ﺎً ﻓ ﻲ ﻓ ﻦﱢ ﺍﻟﺤﻴ ﺎﺓ , ﺇﻥ ﻃ ﻮﻝ ﺍﻟﻌﻤ ﺮِ
ﺑﺮﻛﺔٌ ﻟﻘﻮﻡٍ ﻳﻌﻘﻠﻮﻥ.
ﻭﻳﺮﺩﻋُ ﻚ ﻋ ﻦ
· ﻻ ﺑﺪ ﻣﻦ ﺷﻲء ﻣﻦ ﺍﻟﺨﻮﻑِ ﻳﺬﻛﺮﻙ ﺍﻷﻣﻦَ , ﻭﻳﺤﺜﻚ ﻋﻠﻰ ﺍﻟﺪﻋﺎءِ,
ﺍﻟﻤﺨﺎﻟﻔِ ﺔ , ﻭﻳﺤﺬّ ﺭﻙ ﻣﻦ ﺧﻄﺮِ ﺃﻋﻈﻢ .
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· ﻭﻻ ﺑ ﺪ ﻣ ﻦ ﺷ ﻲء ﻣ ﻦ ﺍﻟﻤ ﺮﺽِ ﻳ ﺬﻛﺮﻙ ﺍﻟﻌﺎﻓﻴ ﺔَ , ﻭﻳﺠﺘ ﺚﱡ ﺷ ﺠﺮﺓ ﺍﻟ ﻜِﺒْ ﺮَ ﻭﺩﺭﺟ ﺔ
ﺍﻟﻌُ ﺠْ ﺐِ ﻟﻴﺴﺘﻴﻘﻆ ﻗﻠﺒُ ﻚ ﻣﻦ ﺭﻗﺪِ ﺓ ﺍﻟﻐﺎﻓﻠﻴﻦ .
ﺼﱢﺮْ ﻫﺎ ﺃﻛﺜ ﺮ ﺑﺎﻟﻨﻜ ﺪِ , ﻭﺍﻟ ﺼﺪﻳﻖُ ﻗﻠﻴ ﻞٌ ﻓ ﻼ ﺗﺨ ﺴﺮْ ﻩ ﺑ ﺎﻟﻠﻮﻡِ, · ﺍﻟﺤﻴﺎﺓُ ﻗﺼﻴﺮﺓٌ ﻓﻼ ﺗﻘ
ﺨُﻠُ ﻖِ .
ﻭﺍﻷﻋﺪﺍءُ ﻛﺜ ﻴ ﺮ ﻓﻼ ﺗﺰﺩْ ﻋﺪﺩﻫﻢ ﺑﺴﻮءِ ﺍﻟ
· ﻛ ﻦ ﻛﺎﻟﻨﻤﻠ ﺔِ ﻓ ﻲ ﺍﻟﻤﺜ ﺎﺑﺮﺓِ , ﻓﺈﻧﻬ ﺎ ﺗ ﺼﻌﺪُ ﺍﻟ ﺸﺠﺮﺓَ ﻣﺎﺋ ﺔٍ ﻣ ﺮ ﺓٍ ﻭﺗ ﺴﻘﻂُ ٬ ﺛ ﻢ ﺗﻌ ﻮﺩُ
ﺻﺎﻋﺪﺓً ﺣﺘﻰ ﺗﺼﻞ , ﻭﻻ ﺗﻜﻞﱡ ﻭﻻ ﺗﻤﻞﱡ .
ﺴِﺮْ ﻩ · ﻭﻛﻦ ﻛﺎﻟﻨ ﺤ ﻠﺔِ ﻓﺈﻧﻬﺎ ﺗﺄﻛﻞُ ﻃﻴﺒﺎً ٬ ﻭﺗﻀﻊُ ﻃﻴﺒﺎً ٬ ﻭﺇﺫﺍ ﻭﻗﻌﺖْ ﻋﻠﻰ ﻋﻮﺩٍ ﻟ ﻢ ﺗﻜ
٬ ﻭﻋﻠﻰ ﺯﻫﺮﺓٍ ﻻ ﺗﺨﺪﺷُ ﻬﺎ.
· ﻻ ﺗﺪﺧﻞ ﺍﻟﻤﻼ ﺋﻜﺔ ﺑﻴﺘ ﺎً ﻓﻴﻪ ﻛﻠﺐٌ , ﻓﻜﻴﻒ ﺗﺪﺧﻞ ﺍﻟﺴﻜﻴﻨُ ﺔ ﻗﻠﺒﺎً ﻓﻴ ﻪ ﻛ ﻼﺏُ ﺍﻟ ﺸﻬﻮﺍﺕِ
ﻭﺍﻟﺸﺒﻬﺎﺕِ .
· ﺍﺣ ﺬﺭ ﻣﺠ ﺎﻟﺲ ﺍﻟﺨ ﺼﻮﻣﺎﺕ ﻓﻔﻴﻬ ﺎ ﻳﺒ ﺎﻉُ ﺍﻟ ﺪﻳﻦُ ﺑ ﺜﻤﻦٍ ﺑَ ﺨْ ﺲٍ , ﻭﻳﺤ ﺮّ ﺝُ ﻋﻠ ﻰ
ﺍﻟﻤﺮﻭءﺓِ , ﻭﻳﺪﺍﺱُ ﻓﻴﻬﺎ ﺍﻟ ﻌِ ﺮْﺽُ ﺑﺄﻗﺪﺍﻡِ ﺍﻷﻧﺬﺍﻝِ .
﴿ · ﻭَ ﺳَ ﺎﺑﻘﻮﺍ , ﴾ ﻟ ﻴﺲ ﺇﻻ ﺍﻟﻤ ﺴﺎﺑﻘﺔ ﻓ ﺎﻟﺰﻣﻦُ ﻳﻤ ﻀﻲ , ﻭﺍﻟ ﺸﻤﺲُ ﺗﺠ ﺮﻱ , ﻭﺍﻟﻘﻤ ﺮُ
ﻳﺴﻴﺮ , ﻭﺍﻟﺮﻳﺢُ ﺗﻬﺐﱡ , ﻓﻼ ﺗﻘﻒْ ٬ ﻓﻠﻦ ﺗﻨﺘﻈﺮﻙ ﻗﺎﻓﻠﺔُ ﺍﻟﺤﻴﺎﺓِ .
﴿ ﻭَﺳَﺎ ِﺭﻋُﻮﺍ ﴾ ﺛِ ﺐْ ﻭَﺛْ ﺒ ﺎً ﺇﻟ ﻰ ﺍﻟﻌﻠﻴ ﺎءِ ﻓ ﺈﻥ ﺍﻟﻤﺠ ﺪ ﻣﻨﺎ ﻫَﻴَ ﻪٌ , ﻭﻟ ﻦ ﻳﻘ ﺪﻡ ﺍﻟﻨ ﺼﺮُ ﻋﻠ ﻰ
·
ﺃﻗﺪﺍﻡ ﻣً ﻦ ﺫﻫﺐٍ ﻭﻟﻜﻦْ ﻣﻊ ﺩﻣﻮﻉٍ ﻭﺩﻣﺎء ﻭﺳﻬﺮٍ ﻭﻧﺼﺐٍ ﻭﺟﻮﻉٍ ﻭﻣﺸﻘﺔٍ .
· ﻋَ ﺮَ ﻕُ ﺍﻟﻌﺎﻣ ﻞ ﺃﺯﻛ ﻰ ﻣ ﻦ ﻣْ ﺴﻚِ ﺍﻟﻘﺎﻋ ﺪِ , ﻭﺯﻓ ﺮﺍﺕُ ﺍﻟﻜ ﺎﺩﺡِ ﺃﺟﻤ ﻞُ ﻣ ﻦ ﺃﻧﺎﺷ ﻴﺪِ
ﺍﻟﻜﺴﻮﻝِ , ﻭﺭﻏﻴﻒُ ﺍﻟﺠﺎﺋﻊ ِ ﺃﻟﺬّ ﻣﻦ ﺧﺮﻭﻑِ ﺍﻟﻤﺘﺮﻑِ .
· ﺍﻟ ﺸﺘﻢُ ﺍﻟ ﺬﻱ ﻳﻮﺟ ﻪ ﻟﻠﻨ ﺎﺟﺤﻴﻦ ﻣ ﻦ ﺣ ﺴﺎﺩِ ﻫﻢ ﻫ ﻲ ﻃﻠﻘ ﺎﺕُ ﻣِ ﺪْ ﻓﻊِ ﺍﻻﻧﺘ ﺼﺎﺭِ,
ﻭﺇﻋﻼﻧﺎﺕُ ﺍﻟﻔﻮﺯِ , ﻭﺩﻋﺎﻳﺔٌ ﻣﺠﺎﻧﻴﺔٌ ﻟﻠﺘﻔﻮﻕِ .
· ﺍﻟﺘﻔﻮﻕُ ﻭﺍﻟﻤﺜﺎﺑﺮﺓُ ﻻ ﺗﻌﺘﺮﻑُ ﺑﺎﻷﻧﺴﺎﺏِ ﻭﺍﻷﻟﻘﺎﺏِ ﻭﻣ ﺴﺘﻮﻯ ﺍﻟ ﺪﺧﻞِ ﻭﺍ ﻟﺘﻌﻠ ﻴﻢِ , ﺑ ﻞ
ﻣﻦ ﻋﻨﺪﻩ ﻫﻤﺔٌ ﻭﺛﱠ ﺎﺑﺔٌ , ﻭﻧﻔﺲٌ ﻣﺘﻄﻠﻌﺔ , ﻭﺻﺒﺮٌ ﺟﻤﻴﻞٌ , ﺃﺩﺭﻙَ ﺍﻟﻌﻠﻴﺎءَ .
ﻏَﻴْ ﺮَ ﻫﻴ ﺎﺏٍ , ﻭﻻ · ﻻ ﺗﺘﻬﻴ ﺐِ ﺍﻟﻤ ﺼﺎﻋﺐ ﻓ ﺈﻥ ﺍﻷﺳ ﺪ ﻳﻮﺍﺟ ﻪ ﺍﻟﻘﻄﻴ ﻊ ﻣ ﻦ ﺍﻟﺠﻤ ﺎﻝِ
ﺗَ ﺸْ ﻚُ ﺍﻟﻤﺘﺎﻋﺐ ﻓﺈﻥ ﺍﻟﺤﻤﺎﺭَ ﻳﺤﻤﻞُ ﺍﻷﺛﻘﺎﻝَ ﻭﻻ ﻳﺌﻦﱡ , ﻭﻻ ﺗﻀﺠﺮْ ﻣﻦ ﻣﻄﻠﺒِ ﻚ ﻓ ﺈﻥ
ﺍﻟﻜﻠﺐ ﻳﻄﺎﺭﺩُ ﻓﺮﻳﺴﺘﻪ ﻭﻟﻮ ﻓ ﻲ ﺍﻟﻨﺎﺭ .
· ﻻ ﺗﺴﺘﻘﻞﱠ ﺑﺮﺃﻳﻚ ﻓﻲ ﺍﻷﻣﻮﺭِ ﺑﻞ ﺷﺎﻭﺭْ ﻓﺈﻥ ﺭﺃﻱ ﺍﻻﺛﻨﻴﻦ ﺃﻗﻮﻯ ﻣﻦ ﺭﺃﻱ ﺍﻟﻮﺍﺣ ﺪِ,
ﻛﺎﻟﺤﺒﻞِ ﻛﻠﻤﺎ ﻗُﺮﻥ ﺑﻪ ﺣﺒﻞ ﺁﺧﺮ ﻗﻮﻱ ﻭﺃﺷﺘﺪﱠ .
ﻪ ﺇﻟﻴﻚ ﻋﻠﻰ ﺃﻧﻪ ﻋﺪﺍﻭﺓٌ , ﺑ ﻞ ﺍﺳ ﺘﻔﺪْ ﻣﻨ ﻪ ﺑﻐ ﺾِ ﺍﻟﻨﻈ ﺮِ ﻋ ﻦ
· ﻻ ﺗﺤﻤﻞْ ﻛﻞﱠ ﻧﻘﺪٍ ﻳﻮﺟّ
ﻣﻘﺼﺪِ ﺻﺎﺣﺒِ ﻪ ﻓﺈﻧﻚ ﺇﻟﻰ ﺍﻟﺘﻘﻮﻳﻢ ﺃﺣﻮﺝُ ﻣﻨﻚ ﺇﻟﻰ ﺍﻟﻤﺪﺡِ .
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ﻋَﺮَ ﻑَ ﺍﻟﻨﺎﺱ ﺍﺳﺘﺮﺍﺡَ , ﻓﻼ ﻳﻄﺮﺏْ ﻟﻤﺪﺣﻬﻢ ٬ ﻭﻻ ﻳﺠ ﺰﻉْ ﻣ ﻦ ﺫﻣﱢ ﻬ ﻢ , ﻷﻧﻬ ﻢ · ﻣﻦ
ﺳﺮﻳﻌﻮ ﺍﻟﺮﺿﺎ , ﺳﺮﻳﻌﻮ ﺍﻟﻐﻀﺐِ , ﻭﺍﻟﻬﻮﻯ ﻳُ ﺤﺮِ ﻛُ ﻬﻢ.
· ﻻ ﺗﻈﻦﱠ ﺍﻟﻌﺎﻫﺎﺕِ ﺗﻤﻨﻌﻚ ﻣﻦ ﺑﻠ ﻮﻍِ ﺍﻟﻐﺎﻳ ﺎﺕِ , ﻓﻜ ﻢ ﻣ ﻦ ﻓﺎﺿ ﻞٍ ﺣ ﺎﺯ ﺍﻟﻤﺠ ﺪَ ﻭﻫ ﻮ
ﺃﻋﻤﻰ ﺃﻭ ﺃﺻﻢﱠ ﺃﻭ ﺃﺷﻞﱠ ﺃﻭ ﺃﻋﺮﺝَ , ﻓﺎﻟﻤﺴﺄﻟﺔُ ﻣﺴﺄﻟﺔُ ﻫﻤﻢٍ ﻻ ﺃﺟﺴ ﺎﻡٍ .
· ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﻣﻨﻌَ ﻪ ﻟﻚ ﺳﺒﺤﺎﻧﻪُ ﻋﻄﺎءً ﻭﺣﺠﺰﻙ ﻋ ﻦ ﺭﻏﺒﺘِ ﻚ ﻟﻄﻔ ﺎً , ﻭﺗ ﺄﺧﺮﻙ
ﻋﻦ ﻣﺮﺍﺩﻙ ﻋﻨﺎﻳﺔً , ﻓﺈﻧﻪ ﺃﺑﺼﺮُ ﺑﻚ ﻣﻨﻚ .
· ﺇﺫﺍ ﺯﺍﺭﺗﻚ ﺷﺪﺓٌ ﻓﺎﻋﻠﻢْ ﺃﻧﻬﺎ ﺳﺤﺎﺑﺔُ ﺻﻴﻒٍ ﻋ ﻦ ﻗﻠﻴ ﻞٍ ﺗُ ﻘْ ﺸﻊُ , ﻭﻻ ﻳُ ﺨِ ﻔُ ﻚ ﺭﻋ ﺪُ ﻫﺎ٬
ﻭﻻ ﻳﺮﻫﺒْ ﻚ ﺑﺮﻗُ ﻬﺎ ﻓﺮﺑﻤﺎ ﻛﺎﻧﺖ ﻣﺤﻤﻠﺔ ﺑﺎﻟﻐﻴﺚِ .
· ﺍﺧﺮﺝْ ﺑﺄﻫﻠﻚ ﻓﻲ ﻧﺰﻫ ﺔٍ ﻋ ﺎﺋﻠﻴ ﺔ ﻛﱠ ﻞ ﺃﺳ ﺒﻮﻉٍ ﻓﺈﻧﻬ ﺎ ﺗﻌﺮّ ﻓْ ﻚ ﺑﺄﻃﻔﺎﻟِ ﻚ ﺃﻛﺜ ﺮَ ﻭﺗﺠ ﺪﺩ
ﺣﻴﺎﺗﻚ ﻭﺗﺬﻫﺐُ ﻋﻨﻚ ﺍﻟﻤﻠﻞ .
· ﻣﻦ ﻟﻢ ﻳﺴﻌﺪ ﻓﻲ ﺑﻴﺘ ﻪ ﻓﻠ ﻦ ﻳ ﺴﻌﺪ ﻓ ﻲ ﺃﻱ ﻣﻜ ﺎﻥ , ﻭﺍﻋﻠ ﻢ ﺃﻥ ﺃﻧ ﺴﺐ ﻣﻜ ﺎﻥ ﻟﺮﺍﺣ ﺔ
ﺍﻟﻨﻔﺲ ﻭﻫﺪﻭء ﺍﻟﺒﺎﻝِ ٬ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺍﻟﺘﻜﻠﻒ ﻫﻮ ﺑﻴﺘُ ﻚ.
· ﺍﻟﻌﻠ ﻢ ﻭﺍﻟﺜﻘﺎﻓ ﺔُ ﻣﺠ ﺪُ ﻫﺎ ﺑ ﺎﻕٍ ﺧﺎﺻ ﺔً ﻟﻤ ﻦ ﻋﻠّ ﻢ ﺍﻟﻨ ﺎﺱَ ﻭﺃﻟّ ﻒَ , ﺃﻣ ﺎ ﻣ ﺠ ﺪُ ﺍﻟ ﺸﻬﺮﺓٍ
ﻭﺍﻟﻤﻨﺼﺐٍ ﻓﻈﻞﱞ ﺯﺍﺋﻞ ٬ ﻭﻃﻴﻒٌ ﺯﺍﺋﻒٌ .
· ﺍﻟﻔﻜ ﺮ ﺇﺫﺍ ﺗُ ﺮﻙ ﺫﻫ ﺐ ﺇﻟ ﻰ ﺧﺎﻧ ﺔِ ﺍﻟﻤﺂﺳ ﻲ , ﻓَ ﺠَ ﺮﱠ ﺍﻵﻻَ ﻡ ﻭﺍﻷﺣ ﺰﺍﻥَ , ﻓ ﻼ ﺗﺘﺮﻛْ ﻪ
ﻳﻄِ ﻴﺶْ ﻭﻟﻜﻦ ﻗﻴﺪْ ﻩ ﻓﻴﻤﺎ ﻳﻨﻔﻊ .
· ﻣﻤ ﺎ ﻳ ﺸﻮﺵ ﺍﻟﺒ ﺎﻝَ ﻭﻳﻘ ﺴﻲ ﺍﻟﻘﻠ ﺐَ ﻣﺨﺎﻟﻄ ﺔُ ﺍﻟﻨ ﺎﺱِ ﻭﺳ ﻤﺎﻉُ ﻛﻼﻣﻬ ﻢ ﺍﻟﻼﻫ ﻲ٬
ﻭﻃﻮﻝ ﻣﺠﺎﻟﺴﺘﻬﻢ , ﻭﻣﺎ ﺃﺣﺴﻦَ ﺍﻟﻌﺰﻟﺔِ ﻣﻊ ﺍﻟﻌﺒﺎﺩﺓِ ﻭﺍﻟﻌﻠﻢِ .
· ﺃﺷﺮﻑ ﺍﻟﺴﺒﻞ ﺳﺒﻴﻠﻚَ ﺇﻟﻰ ﺍﻟﻤﺴﺠﺪِ , ﻭﺁﻣﻦُ ﺍﻟﻄﺮﻕِ ﻃﺮﻳﻘُ ﻚ ﺇﻟ ﻰ ﺑﻴﺘِ ﻚ , ﻭﺃﺻ ﻌﺐُ
ﺍﻟﻤﻮﺍﻗﻒِ ﻭﻗﻮﻓﻚ ﺃﻣﺎﻡ ﺍﻟﺴﻠﻄﺎﻥِ , ﻭﺃﻋﻈﻢُ ﺍﻟﻬﻴﺌﺎﺕِ ﺳﺠﻮﺩُ ﻙ ﻟﻠﺪﻳﺎﻥِ .
ﺴَﻦٍ , ﻭﺍﻟﺬﻛﺮُ ﺑﻘﻠﺐٍ ﺣﺎﺿﺮٍ , ﻭﺍﻹﻧﻔ ﺎﻕُ ﻣ ﻦ ﻣ ﺎﻝٍ ﺣ ﻼﻝٍ, · ﺳﻤﺎﻉَ ﺍﻟﻘﺮﺁﻥِ ﺑﺼﻮﺕٍ ﺣَ
ﻭﺍﻟﻮﻋﻆُ ﺑﻠﺴﺎﻥٍ ﻓﺼﻴﺢٍ ﻣﻮ ﺍﺋﺪُ ﻟﻠﻨﻔﺲِ ﻭﺑﺴﺎﺗﻴﻦُ ﻟﻠﻘﻠﺐِ .
· ﺍﻷﺧﻼﻕ ﺍﻟﺠﻤﻴﻠﺔ ﻭﺍﻟﺴﺠﺎﻳﺎ ﺍﻟﻨﺒﻴﻠﺔ , ﺃﺟﻤﻞُ ﻣﻦ ﻭﺳﺎﻣﺔِ ﺍﻟﻮﺟﻮﻩِ ٬ ﻭﺳ ﻮﺍﺩِ ﺍﻟﻌﻴ ﻮﻥِ٬
ﻭﺭﻗﺔِ ﺍﻟﺨﺪﻭﺩِ ؛ ﻷﻥ ﺟﻤﺎﻝ ﺍﻟﻤﻌﻨﻰ ﺃﺟﻞﱡ ﻣﻦ ﺟﻤﺎﻝِ ﺍﻟﺸﻜﻞِ .
· ﺻﻨﺎﺋﻊُ ﺍﻟﻤﻌﺮﻭﻑِ ﺗﻘﻲ ﻣﺼﺎﺭﻉ ﺍﻟﺴﻮءِ , ﻭﺟﺪﺍﺭُ ﺍﻟﻌﻘﻞِ ﻳﻤﻨ ﻊُ ﻣ ﻦ ﻣﺰﺍﻟ ﻖِ ﺍﻟﻬ ﻮﻯ
ﺃﻧﻔﻊُ ﻣﻦ ﺃﻟﻒِ ﻭﺍﻋﻆٍ .
, ﻭﻣﻄﺎﺭﻕُ ﺍﻟﺘﺠﺎﺭﺏِ
· ﺇﺫﺍ ﺭﺃﻳ ﺖ ﺍﻷﻟ ﻮﻑ ﻣ ﻦ ﺍﻟﺒ ﺸﺮِ ﻭﻗ ﺪ ﺃﺫﻫﺒُ ﻮﺍ ﺃﻋﻤ ﺎﺭﻫﻢ ﻓ ﻲ ﺍﻟﻔ ﻦﱢ ﻭﺍﻟﻠﻬ ﻮ ﻭﺍﻟﻠﻌ ﺐِ
ﻭﺍﻟﻀﻴﺎﻉَ ﻓﺎﺣﻤﺪَ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﻋﻨﺪﻙ ﻣﻦ ﺧﻴﺮٍ , ﻓﺮﺅﻳﺔُ ﺍﻟﻤﺒﺘﻠَ ﻰ ﺳﺮﻭﺭٌ ﻟﻠﻤﻌﺎﻓﻰ .
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· ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﻜﺎﻓﺮ ﻓﺎﺣﻤ ﺪِ ﺍﷲَ ﻋﻠ ﻰ ﺍﻹﺳ ﻼﻡِ , ﻭﺇﺫﺍ ﺭﺃﻳ ﺖ ﺍﻟﻔ ﺎﺟﺮَ ﻓﺎﺣﻤ ﺪِ ﺍﷲ ﻋﻠ ﻰ
ﺍﻟﺘﻘﻮﻯ , ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺠﺎﻫﻞَ ﻓﺎﺣﻤ ﺪِ ﺍﷲ ﻋﻠ ﻰ ﺍﻟﻌﻠ ﻢ , ﻭﺇﺫﺍ ﺭﺃﻳ ﺖ ﺍﻟﻤﺒﺘﻠ ﻰ ﻓﺎﺣﻤ ﺪِ
ﺍﷲ ﻋﻠﻰ ﺍﻟﻌﺎﻓﻴﺔِ .
· ﺧﻠﻘ ﺖ ﺍﻟ ﺸﻤﺲُ ﻟ ﻚ ﻓﺎﻏﺘ ﺴﻞْ ﺑ ﻀﻴﺎﺋﻬﺎ , ﻭﺧﻠﻘ ﺖِ ﺍﻟﺮﻳ ﺎﺡُ ﻟ ﻚ ﻓﺎﺳ ﺘﻤﺘﻊْ ﺑﻬﻮﺍﺋِ ﻬ ﺎ,
ﻭﺧﻠﻘﺖِ ﺍﻷﻧﻬﺎﺭُ ﻟﻚ ﻓﺘﻠﺬﺫْ ﺑﻤﺎﺋﻬﺎ , ﻭﺧﻠﻘﺖِ ﺍﻟﺜﻤﺎﺭُ ﻟ ﻚ ﻓﺎﻫﻨ ﺄْ ﺑﻐ ﺬﺍﺋﻬﺎ , ﻭﺍﺣﻤ ﺪ ﻣ ﻦ
ﺃﻋﻄﻰ ﺟﻞ ﻓﻲ ﻋﻼﻩ.
· ﺍﻷﻋﻤﻰ ﻳﺘﻤﻨ ﻰ ﺃﻥ ﻳ ﺸﺎﻫﺪَ ﺍﻟﻌ ﺎﻟﻢَ , ﻭﺍﻷﺻ ﻢﱡ ﻳﺘﻤﻨ ﻰ ﺳ ﻤﺎﻉَ ﺍﻷﺻ ﻮﺍﺕِ , ﻭﺍﻟﻤﻘﻌ ﺪُ
ﻳﺘﻤﻨﻰ ﺍﻟﻤﺸﻲ ﺧﻄﻮﺍﺕٍ , ﻭﺍﻷﺑﻜﻢُ ﻳﺘﻤﻨﻰ ﺃﻥ ﻳﻘﻮﻝ ﻛﻠﻤﺎﺕٍ , ﻭﺃﻧ ﺖ ﺗ ﺸﺎﻫﺪُ ﻭﺗ ﺴﻤﻊ
ﻭﺗﺘﻜﻠﻢُ .
· ﻻ ﺗﻈﻦﱠ ﺃﻥ ﺍﻟﺤﻴﺎﺓ ﻛﻤﻠﺖْ ﻷﺣﺪٍ , ﻣﻦ ﻋﻨ ﺪﻩ ﺑﻴ ﺖٌ ﻟ ﻴﺲ ﻋﻨ ﺪﻩ ﺳ ﻴﺎﺭﺓٌ , ﻭﻣ ﻦ ﻋﻨ ﺪﻩ
ﺯﻭﺟ ﺔٌ ﻟ ﻴﺲ ﻋﻨ ﺪﻩ ﻭﻇﻴﻔ ﺔٌ , ﻭﻣ ﻦ ﻋﻨ ﺪﻩ ﺷ ﻬ ﻴﺔٌ ﻗ ﺪ ﻻ ﻳﺠ ﺪ ﺍﻟﻄﻌ ﺎﻡَ , ﻭﻣ ﻦ ﻋﻨ ﺪﻩ
ﺍﻟﻤﺄﻛﻮﻻﺕُ ﻣُ ﻨِﻊَ ﻣﻦ ﺍﻷﻛﻞِ .
· ﺍﻟﻤ ﺴﺠﺪُ ﺳ ﻮﻕٌ ﺍﻵﺧ ﺮﺓ , ﻭﺍﻟﻜﺘ ﺎﺏُ ﺻ ﺪﻳﻖُ ﺍﻟﻌﻤ ﺮِ , ﻭﺍﻟﻌﻤ ﻞُ ﺃﻧ ﻴﺲُ ﻓ ﻲ ﺍﻟﻘﺒ ﺮ,
ﺨَ ﻠَﻖُ ﺍﻟﺤﺴﻦُ ﺗﺎﺝُ ﺍﻟﺸﺮﻑِ , ﻭﺍﻟﻜﺮﻡُ ﺃﺟﻤﻞُ ﺛﻮﺏٍ . ﻭﺍﻟ
· ﺇﻳﺎﻙ ﻭﻛﺘﺎﺏ ﺍﻟﻤﻼﺣِ ﺪﺓِ ﻓﺈﻥ ﻓﻴﻬﺎ ﺭﺟﺴ ﺎً ﻳﻨﺠﺲُ ﺍﻟﻘﻠﺐَ , ﻭﺳﻤﺎً ﻳﻘﺘﻞُ ﺍﻟﻨﻔﺲَ , ﻭﻟﻮﺛ ﺔً
ﺗﻌﺼﻒُ ﺑﺎﻟﻀﻤﻴﺮِ ٬ ﻭﻟﻴﺲ ﺃﺻﻠﺢ ﻟﻚ ﻣﻦ ﺍﻟﻮﺣﻲِ ٬ ﻳﻄﻬﺮُ ﺭﻭﺣَ ﻚ ﻭﻳﺸﻔﻰ ﺩﺍءَ ﻙَ.
· ﻻ ﺗﺘﺨ ﺬْ ﻗ ﺮﺍﺭﺍً ﻭﺃﻧ ﺖ ﻣﻐ ﻀَ ﺐٌ ﻓﺘﻨ ﺪﻡ ؛ ﻷﻥ ﺍﻟﻐ ﻀﺒﺎﻥ ﺑﻔﻘ ﺪُ ﺍﻟ ﺼﻮﺍﺏ ٬ ﻭﺗﻔﻮﺗ ﻪ
ﺍﻟﺮﻭﻳّ ﺔ ٬ ﻭﻳﻨﻘﺼُ ﻪ ﺍﻟﺘﺄﻣﻞُ .
· ﺍﻟﺤﺰﻥُ ﻻ ﻳﺮﺩ ﺍﻟﻐﺎﺋﺐَ , ﻭﺍﻟﺨﻮﻑُ ﻻ ﻳﺼﻠﺢُ ﻟﻠﻤ ﺴﺘﻘﺒﻞُ , ﻭﺍﻟﻘﻠ ﻖُ ﻻ ﻳﺤﻘ ﻖُ ﺍﻟﻨﺠ ﺎﺡَ
, ﺑﻞ ﺍﻟﻨﻔﺲُ ﺍﻟﺴﻮﻳﺔُ ٬ ﻭﺍﻟﻘﻠﺐُ ﺍﻟﺮﺍﺿﻲ ﻫﻤﺎ ﺟﻨﺎﺣﺎ ﺍﻟﺴﻌﺎﺩﺓِ .
· ﻻ ﺗﻄﺎﻟﺐِ ﺍﻟﻨﺎﺱ ﺑﺎﺣﺘﺮﺍﻣِ ﻚ ﺣﺘﻰ ﺗﺤﺘﺮﻣﻬﻢ , ﻭﻻ ﺗَﻠُﻤﱠ ﻬﻢ ﻋﻠﻰ ﺇﺧﻔﺎﻕٍ ﺣﺼﻞ ﻟ ﻚ,
ﺑﻞ ﻟُﻢﱠ ﻧﻔﺴﻚ , ﻭﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﻳﻜﺮﻣَ ﻚ ﺍﻟﻨﺎﺱُ ﻓﺄﻛﺮﻡْ ﻧﻔﺴﻚ .
· ﻋﻠﻰ ﺻ ﺎﺣﺐِ ﺍﻟﻜ ﻮﺥِ ﺃﻥ ﻳﺮﺿ ﻰ ﺑﻜﻮﺧِ ﻪ ﺇﺫﺍ ﻋﻠ ﻢ ﺃﻥ ﺍﻟﻘ ﺼﻮﺭَ ﺳ ﻮﻑ ﺗﺨ ﺮﺏُ,
ﻭﻋﻠﻰ ﻻ ﺑﺲ ﺍﻟﺜﻴﺎﺏِ ﺍﻟﻤﻤﺰﻗﺔِ ﺃﻥ ﻳﻘﻨﻊ ﺑﺜﻴﺎﺑِ ﻪ ﺇﺫﺍ ﺗﻴﻘﻦ ﺃﻥ ﺍﻟﺤﺮﻳﺮ ﺳﻮﻑ ﻳﺒﻠﻰ .
· ﻣﻦ ﺃﻋﻄﻰ ﻧﻔﺴَ ﻪ ﻛﻠﻤﺎ ﺗﻄﻠﺐُ ﺗ ﺸﺘﱠ ﺖَ ﻗﻠﺒُ ﻪ , ﻭﺿ ﺎﻉ ﺃﻣُ ﺮﻩ , ﻭﻛﺜ ﺮُ ﻫﻤﱡ ﻪ ؛ ﻷﻧّ ﻪ ﻻ
ﺣﺪﱠ ﻟﻤﻄﺎﻟﺐِ ﺍﻟﻨﻔﺲِ ﻓﻬﻲ ﺃﻣّ ﺎﺭﺓٌ ﻏﺮّ ﺍﺭﺓٌ .
· ﻳﺎ ﻣﻦ ﻓﻘﺪ ﺍﺑﻨﻪ : ﻟﻚ ﻗﺼﺮُ ﺍﻟﺤﻤ ﺪ ﻓ ﻲ ﺍﻟﺠﻨ ﺔِ , ﻭﻳ ﺎ ﻣ ﻦ ﻓﺎﺗ ﻪ ﻧ ﺼﻴُ ﺒﻪ ﻣ ﻦ ﺍﻟ ﺪﻧﻴﺎ:
ﻧﺼﻴﺒﻚ ﻓﻲ ﺟﻨﺎﺕِ ﻋﺪﻥٍ ﺗﻨﺘﻈﺮﻙ .
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· ﺍﻟﻄﺎﺋﺮُ ﻻ ﻳﺄﺗﻴﻪ ﺭﺯﻗُ ﻪ ﻓﻲ ﺍﻟﻌﺶِ , ﻭﺍﻷﺳﺪُ ﻻ ﺗﻘﺪﻡ ﻟﻪ ﻭﺟﺒﺘُ ﻪ ﻓﻲ ﺍﻟﻌﺮﻳﻦ , ﻭﺍﻟﻨﻤﻠُ ﺔ
ﻻ ﺗﻌﻄﻲ ﻃﻌﺎﻣﻬﺎ ﻓﻲ ﻣﺴﻜﻨِ ﻬﺎ , ﻭﻟﻜﻦ ﻛﻠﻬﻢ ﻳﻄﻠﺒﻮﻥ ﻭﻳﺒﺤﺜﻮﻥ ﻓﺎﻃﻠﺐْ ﻛﻤ ﺎ ﻃﻠﺒ ﻮﺍ
ﺗﺠﺪْ ﻣﺎ ﻭﺟﺪﻭﺍ .
ﻋَﻠ ْﻴ ِﻬﻢْ ﴾ ﻳﻤﻮﺗﻮﻥ ﻗﺒﻞَ ﺍﻟﻤ ﻮﺕِ , ﻭﻳﻨﺘﻈ ﺮﻭﻥ ﻛ ﻞﱠ ﻣ ﺼﻴﺒﺔٍ ﺻﻴْﺤَﺔٍَ ﴿ · ﻳَﺤْ َ
ﺴﺒُﻮﻥَ ﻛُﻞﱠَ
, ﻭﻳﺘﻮﻗﻌﻮﻥ ﻛﻞ ﻛﺎﺭﺛﺔٍ , ﻭﻳﺨﺎﻓﻮﻥ ﻣﻦ ﻛﻞﱢ ﺻﻮﺕٍ ﻭﺧﻴﺎﻝٍ ﻭﺣﺮﻛﺔٍِ ؛ ﻷﻥ ﻗﻠ ﻮﺑَ ﻬﻢ
ﻫﻮﺍءٌ ﻭﻧﻔﻮﺳﻬﻢ ﻣﻤﺰﻗﺔٌ .
· ﺇﺫﺍ ﺃﻗﺎﻣَ ﻚ ﺍﷲُ ﻓﻲ ﺣﺎﻟﺔٍ ﻓ ﻼ ﺗﻄﻠ ﺐْ ﻏﻴﺮﻫ ﺎ ﻷﻧ ﻪ ﻋﻠ ﻴﻢٌ ﺑ ﻚ , ﻓ ﺈﻥ ﺃﻓﻘ ﺮَ ﻙ ﻓ ﻼ ﺗﻘ ﻞ
ﻟﻴﺘﻪ ﺃﻏﻨﺎﻧﻲ ٬ ﻭﺇﻥ ﺃﻣﺮﺿَ ﻚ ﻓﻼ ﺗﻘﻞْ ﻟﻴﺘﻪ ﺷﻔﺎﻧﻲ .
· ﻋﺴﻰ ﺗﺄﺧﻴﺮُ ﻙ ﻋﻦ ﺳﻔﺮٍ ﺧﻴﺮﺍً , ﻭﻋ ﺴﻰ ﺣﺮﻣﺎﻧُ ﻚ ﺯﻭﺟ ﺔٍ ﺑﺮﻛ ﺔً , ﻭﻋ ﺴﻰ ﺭﺩﻙ
ﻋﻦ ﻭﻇﻴﻔﺔ ﻣﺼﻠﺤﺔً , ﻷﻧﻪ ﻳﻌﻠﻢُ ﻭﺃﻧﺖ ﻻ ﺗﻌﻠﻢُ .
· ﺍﻟ ﺼﺨﺮُ ﺃﻗ ﻮﻯ ﻣ ﻦ ﺍﻟ ﺸﺠﺮ , ﻭﺍﻟﺤﺪﻳ ﺪُ ﺃﻗ ﻮﻯ ﻣ ﻦ ﺍﻟ ﺼﺨﺮِ , ﻭﺍﻟﻨ ﺎﺭُ ﺃﻗ ﻮﻯ ﻣ ﻦ
ﺍﻟﺤﺪﻳﺪِ , ﻭﺍﻟﺮﻳﺢ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﻨﺎﺭِ , ﻭﺍﻹﻳﻤﺎﻥُ ﺃﻗﻮﻯ ﻣﻦ ﺍﻟﺮﻳﺢِ ﺍﻟﻤﺮﺳﻠﺔِ .
· ﻛﻞﱡ ﻣﺄﺳ ﺎﺓٍ ﺗ ﺼﻴﺒُ ﻚ ﻓﻬ ﻲ ﺩﺭﺱٌ ﻻ ﻳُﻨْ ﺴَ ﻰ , ﻭﻛ ﻞﱡ ﻣ ﺼﻴﺒﺔٍ ﺗ ﺼﻴﺒُ ﻚ ﻓﻬ ﻲ ﻣﺤﻔ ﻮﺭﺓُ
ﻓﻲ ﺫﺍﻛﺮﺗﻚ , ﻭﻟﻬﺬﺍ ﻫﻲ ﺍﻟﻨﺼﻮﺹ ﺍﻟﺒﺎﻗﻴﺔ ﻓﻲ ﺍﻟﺬﻫﻦِ .
· ﺍﻟﻨﺠﺎﺡُ ﻗﻄﺮﺍﺕٌ ﻣ ﻦ ﺍﻟﻤﻌﺎﻧ ﺎﺓِ ﻭﺍﻟﻐ ﺼﺺِ ﻭﺍﻟﺠﺮﺍﺣ ﺎﺕِ ﻭﺍﻵﻫ ﺎﺕِ ﻭﺍﻟﻤﺰﻋﺠ ﺎﺕِ,
ﺍﻹﺧﻔﺎﻕُ ﻗﻄﺮﺍﺕٌ ﻣﻦ ﺍﻟﺨﻤﻮﻝِ ﻭﺍﻟﻜﺴﻞِ ﻭﺍﻟﻌﺠﺰِ ﻭﺍﻟﻤﻬﺎﻧﺔِ ﻭﺍﻟﺨَ ﻮَﺭِ .
ﺴَﻦٍ ٬ ﻭﻋﻠ ﻢٍ · ﺍﻟ ﺬﻱ ﻳﺤ ﺮﺹ ﻋﻠ ﻰ ﺍﻟ ﺸﻬﺮﺓِ ﺍ ﻟﻤﺆﻗﺘ ﺔِ ٬ ﻭﻻ ﻳ ﺴﻌﻰ ﻟﻠﺨﻠ ﻮﺩِ ﺑﺜﻨ ﺎءِ ﺣَ
ﻧﺎﻓﻊٍ ﺻﺎﻟﺢٍ ٬ ﺇﻧﻤﺎ ﻫﻮ ﺭﺟﻞٌ ﺑﺴﻴﻂٌ ﻻ ﻫﻤﺔَ ﻟﻪ .
)) · ﻳﺎ ﺑﻼﻝ , ﺃﻗﻢِ ﺍﻟﺼﻼﺓَ , ﺃﺭﺣْ ﻨﺎ ﺑﻬﺎ (( ﻷﻥ ﺍﻟ ﺼﻼﺓ ﻓ ﻴﺾٌ ﻣ ﻦ ﺍﻟ ﺴﻜﻴﻨﺔِ , ﻭﻧﻬ ﺮٌ
ﻣﻦ ﺍﻷﻣﻦِ , ﻭﺭﻳﺢٌ ﻃﻴﺒﺔٌ ﺑﺎﺭﺩﺓٌ ﺗﻬﺐﱡ ﻋﻠﻰ ﺍﻟﻨﻔﺲِ ﻓﺘﻄﻔ ﺊَ ﻧﺎﺭَ ﺍﻟﺨﻮﻑِ ﻭﺍﻟﺤﺰﻥِ .
· ﺇﺫﺍ ﻟﻢ ﺗَ ﻌْ ﺺ ﺭﺑﺎً ؛ ﻭﻟﻢ ﺗﻈﻠﻢْ ﺃﺣﺪﺍً ٬ ﻓﻨﻢ ﻗﺮﻳﺮ ﺍﻟﻌﻴﻦِ , ﻭﻫﻨﻴﺌﺎً ﻟﻚ ﻓَﻘَ ﺪَ ﻋ ﻼ ﺣﻈ ﻚ
ﻭﻃﺎﺏ ﺳﻌﻴُ ﻚ ﻓﻠﻴﺲ ﻟﻚ ﻋﺪﻭٌ .
· ﻫﻨﻴﺌ ﺎً ﻟﻤ ﻦ ﺑ ﺎﺕ ﻭﺍﻟﻨ ﺎﺱُ ﻳ ﺪﻋﻮﻥ ﻟ ﻪ , ﻭﻭﻳ ﻞٌ ﻟﻤ ﻦ ﻧ ﺎﻡَ ﻭﺍﻟﻨ ﺎﺱُ ﻳ ﺪﻋﻮﻥ ﻋﻠﻴ ﻪ,
ﺸْﺮَ ﻯ ﻟﻤﻨﻰ ﺃﺣﺒﺘﻪ ﺍﻟﻘﻠﻮﺏُ , ﻭﺧﺴﺎﺭﺓً ﻟﻤﻦ ﻟﻌﻨﺘْ ﻪ ﺍﻷﻟﺴﻦُ . ﻭﺑُ
· ﺇﺫﺍ ﻟ ﻢ ﺗﺠ ﺪْ ﻋ ﺪﻻً ﻓ ﻲ ﻣﺤﻜﻤ ﺔ ﺍﻟ ﺪﻧﻴﺎ ﻓ ﺎﺭﻓﻊْ ﻣﻠﻔﱠ ﻚ ﻟﻤﺤﻜﻤ ﺔِ ﺍﻵﺧ ﺮﺓ ﻓ ﺈﻥ ﺍﻟ ﺸﻬﻮﺩ
ﻣﻼﺋﻜﺔٌ , ﻭﺍﻟﺪﻋﻮﻯ ﻣﺤﻔﻮﻇﺔُ , ﻭﺍﻟﻘﺎﺿﻲ ﺃﺣﻜﻢُ ﺍﻟﺤﺎﻛﻤﻴﻦ.
﴿ · ﻓَﺎﺫْﻛُﺮُﻭﻧِﻲ ﺃَ ْﺫﻛُ ْﺮ ُﻛﻢْ ﴾ ﻟﻮﻟﻢ ﻳﻜﻦ ﻟﻠﺬﻛﺮ ﻣﻦ ﻓﺎﺋﺪﺓٍ ﺇﻻ ﻫﺬﻩ ﻟﻜﻔﻰ , ﻭﻟﻮ ﻟﻢْ ﻳﻜ ﻦْ ﻟ ﻪ
ﺠْﺪٍ ﻭﺳﺆﺩﺩٍ ﻭ ﺯُﻟْ ﻔﻰ ﻭﺷﺮﻑٍ . ﻧﻔﻊٌ ﺇﻻ ﺃﻥ ﻳﺬﻛﺮﻙ ﺭﺑﱡ ﻚ ﻟﻜﻔﻰ ﺑﻪِ ﻧﻔْ ﻌﺎً , ﻓﻴﺎ ﻟﻪ ﻣﻦ ﻣَ
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· ﺑ ﺸﺮﻯ ﻟ ﻚ . . ﻓ ﺎﻟﻄﻬﻮﺭُ ﺷ ﻄﺮُ ﺍﻹﻳﻤ ﺎﻥ ﻓﻬ ﻮ ﻳ ﺬﻫﺐُ ﺍﻟﺨﻄﺎﻳ ﺎ ﻭﻳﻐ ﺴﻞُ ﺍﻟ ﺴﻴﺌﺎﺕِ
ﻏﺴﻼً ٬ ﻭﻳﻄﻬﺮﻙ ﻟﻤﻘﺎﺑﻠﺔِ ﻣﻠﻚِ ﺍﻟﻤﻠﻮﻙِ ﺗﻌﺎﻟﻰ .
· ﻃُ ﻮْﺑَ ﻰ ﻟ ﻚ ﻓﺎﻟ ﺼﻼﺓُ ﻛﻔ ﺎﺭﺓٌ ﺗ ﺬﻫﺐُ ﻣ ﺎ ﻗﺒﻠﻬ ﺎ , ﻭﺗﻤﺤ ﻮ ﻣ ﺎ ﺃﻣﺎﻣﻬ ﺎ , ﻭﺗ ﺼﻠﺢ ﻣ ﺎ
ﺑﻌﺪَ ﻫﺎ , ﻭﺗﻔﻚ ﺍﻷﺳﺮ ﻋﻦ ﺻﺎﺣﺒِ ﻬﺎ , ﻓﻬﻲ ﻗﺮﺓُ ﺍﻟﻌﻴﻮﻥ .
· ﺍﻟﺮﺟﻞ ﺍﻟﺬ ﻱ ﻳﺴﻌﻰ ﺩﺍﺋﻤﺎً ﻟﻠﻈﻔﺮ ﺑﺎﺣﺘﺮﺍﻡ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺘﻌ ﺮﺽُ ﻟﻨﻘ ﺪﻫﻢ , ﻛﺜﻴ ﺮﺍً ﻣ ﺎ
ﻋَﺪُ ﻭٌ ﻟﻠﺴﻌﺎﺩﺓِ . ﻳﻌﻴﺶُ ﺷﻘﻴﺎً ﺑﺎﺋﺴﺎً , ﻭﺍﻟﺴﻌﻲُ ﻭﺭﺍء ﺍﻟﻈﻬﻮﺭِ ﻭﺍﻟﺸﻬﺮﺓِ
· ﺍﻟﻨﻈﺮﻳ ﺎﺕُ ﻭﺍﻟ ﺪﺭﻭﺱُ ﻓ ﻲ ﻓ ﻦﱢ ﺍﻟ ﺴﻌﺎﺩﺓِ ﻻ ﺗﻜﻔ ﻰ , ﺑ ﻞ ﻻ ﺑ ﺪﱠ ﻣ ﻦ ﺣﺮﻛ ﺔٍ ﻭﻋﻤ ﻞٍ
ﻭﺗﺼﺮﻑٍ ﻛﺎﻟﻤﺸﻲ ﻛﻞ ﻳﻮﻡ ﺳﺎﻋﺔ ﺃﻭ ﺍﻟﺴﻔﺮِ ﺃﻭ ﺍﻟﺬﻫﺎﺏِ ﺇﻟﻰ ﺍ ﻟﻤﻨﺘﺰﻫﺎﺕِ .
· ﺗﺘﻌﺮﺽُ ﺍﻟﺒﻌﻮﺿﺔُ ﻟﻸﺳﺪِ ﻛﺜﻴﺮﺍً ﻭﺗﺤ ﺎﻭﻝُ ﺇﻳ ﺬﺍءﻩ ﻓ ﻼ ﻳﻌﻴﺮُ ﻫ ﺎ ﺍﻫﺘﻤﺎﻣ ﺎً ﻭﻻ ﻳﻠﺘﻔ ﺖُ
ﺇﻟﻴﻬﺎ ٬ ﻷﻧﻪ ﻣﺸﻐﻮﻝٌ ﺑﻤﻘﺎﺻﺪِ ﻩ ﻋﻨﻬﺎ .
· ﺍﺣ ﺬﺭ ﺍﻟﻤﺘ ﺸﺎﺋﻢ , ﻓﺈﻧ ﻚ ﺗﺮﻳ ﻪِ ﺍﻟﺰﻫ ﺮﺓ ﻓﻴﺮﻳ ﻚ ﺷ ﻮﻛَ ﻬﺎ , ﻭﺗﻌ ﺮﺽُ ﻋﻠﻴ ﻪ ﺍﻟﻤ ﺎءَ
ﻓﻴﺨﺮﺝُ ﻟﻚ ﻣﻨﻪ ﺍﻟﻘﺬﻯ , ﻭﺗﻤﺪﺡُ ﻟﻪ ﺍﻟﺸﻤﺲ ﻓﻴﺸﻜﻮ ﺣﺮﺍﺭﺗَ ﻬﺎ .
· ﺃﺗﺮﻳﺪُ ﺍ ﻟﺴﻌﺎﺩﺓ ﺣﻘﺎً ؟ ! ﻻ ﺗﺒﺤ ﺚُ ﻋﻨﻬ ﺎ ﺑﻌﻴ ﺪﺍً , ﺇﻧﻬ ﺎ ﻓﻴ ﻚ ؛ ﻓ ﻲ ﺗﻔﻜﻴ ﺮِ ﻙ ﺍﻟﻤﺒ ﺪﻉِ,
ﻓﻲ ﺧﻴﺎﻟﻚ ﺍﻟﺠﻤﻴﻞِ , ﻓﻲ ﺇﺭﺍﺩﺗِ ﻚ ﺍﻟﻤﺘﻔﺎﺋﻠﺔِ , ﻓﻲ ﻗﻠﺒﻚ ﺍﻟﻤﺸﺮﻕِ ﺑﺎﻟﺨﻴﺮِ .
ﺷﱠﻪُ ﻋﻠ ﻰ ﻣ ﻦ ﺣﻮﻟَ ﻚ ﺩﻭﻥَ ﺃﻥ ﺗﻌﻠ ﻖ ﺑ ﻪ ﻗﻄ ﺮﺍﺕٌ ﻄْﺮٌ ﻻ ﻳﺴﺘﻄﻴﻊُ ﺃﻥ ﺗﺮ · ﺍﻟﺴﻌﺎﺩﺓُ ﻋِ
ﻣﻨﻪ.
· ﻣ ﺼﻴﺒُ ﺘﻨﺎ ﺃﻧﻨ ﺎ ﻧﺨ ﺎﻑُ ﻣ ﻦ ﻏﻴ ﺮِ ﺍﷲِ ﻓ ﻲ ﺍ ﻟﻴ ﻮﻡِ ﺃﻛﺜ ﺮ ﻣ ﻦ ﻣﺎﺋ ﺔِ ﻣ ﺮ ﺓٍ : ﻧﺨ ﺎﻑ ﺃﻥ
ﻧﺘ ﺄﺧﺮ , ﻧﺨ ﺎﻑُ ﺃﻥ ﻧﺨﻄ ﺊ , ﻧﺨ ﺎﻑُ ﺃﻥ ﻧ ﺴﺘﻌﺠﻞَ , ﻧﺨ ﺎﻑُ ﺃﻥ ﻳﻐ ﻀﺐَ ﻓ ﻼﻥٌ,
ﻧﺨﺎﻑُ ﺃﻥ ﻳﺸﻚﱠ ﻓﻼﻥٌ .
· ﻛﺜﻴﺮﻭﻥ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻌﺘﻘﺪﻭﻥ ﺃﻥ ﻛﻞﱠ ﺳﺮﻭﺭٍ ﺯﺍﺋﻞٌ ﻭﻟﻜﻨّ ﻬﻢ ﻳﻌﺘﻘ ﺪﻭﻥ ﺃﻥﱠ ﻛ ﻞﱠ ﺣ ﺰﻥٍ
ﺤُ ﺰْﻥِ .
ﺩﺍﺋﻢٌ , ﻓﻬﻢ ﻳﺆﻣﻨﻮﻥ ﺑﻤﻮﺕِ ﺍﻟﺴﺮﻭﺭِ ٬ ﻭﻳﻜﻔﺮﻭﻥ ﺑﻤﻮﺕِ ﺍﻟ
· ﺑﻌﻀُ ﻨﺎ ﻣِ ﺜْﻞِ ﺍﻟﺴﻤﻜﺔِ ﺍﻟﻌﻤﻴﺎءِ ﺗﻈﻦﱡ ﻭﻫﻲ ﻓﻲ ﺍﻟﺒﺤﺮِ ﺃﻧﻬﺎ ﻓﻲ ﻛ ﺄﺱٍ ﺻ ﻐﻴﺮٍ , ﻓ ﻨﺤﻦ
ﺍﻟﻜ ﺮﻩِ ﻭﺍﻟﺨ ﻮﻑِ ﻭﺍﻟﻌ ﺪﺍﻭﺓِ ﻭﺍﻟﺤ ﺰﻥِ ﺧﻠﻘﻨﺎ ﻓﻲ ﻋﺎﻟﻢ ﺍﻹﻳﻤﺎﻥِ ﻓﺄﺣﻄﻨﺎ ﺃﻧﻔﺴﻨﺎ ﺑﺠﺒﺎﻝِ
.
· ﺇﻥ ﺍﻟﺤﻴﺎﺓ ﻛﺮﻳﻤﺔٌ ٬ ﻭﻟﻜﻦ ﺍﻟﻬﺪﻳ ﺔ ﺗﺤﺘ ﺎﺝُ ﻟﻤ ﻦ ﻳ ﺴﺘﺤﻘﱡ ﻬﺎ , ﻭﺇﻥ ﺍﻟ ﺬﻳﻦ ﺗ ﻀﺤﻚُ ﻟﻬ ﻢ
ﺍﻟﺤﻴﺎﺓ ﻭﻫﻢ ﻳﺒﻜﻮﻥ ٬ ﻭﺗﺒﺘﺴ ﻢُ ﻟﻬﻢ ﻭﻫﻢ ﻳﻜﺸﺮﻭﻥ ﻻ ﻳﺴﺘﺤﻘﻮﻥ ﺍﻟﺒﻘﺎءَ .
· ﻭﺿﻊ ﺻﻴﺎﺩٌ ﺣﻤﺎﻣﺔ ﻓﻲ ﻗﻔﺺٍ ﻓﺄﺧﺬﺕ ﺗﻐﻨﻲ ﻓﻘﺎﻝ ﺍﻟﺼﻴﺎﺩُ : ﺃﻫﺬﺍ ﻭﻗ ﺖُ ﺍﻟﻐﻨ ﺎء ؟!
ﻓﻘﺎﻟﺖ : ﻣﻦ ﺳﺎﻋﺔٍ ﺇﻟﻰ ﺳﺎﻋﺔٍ ﻓَﺮَ ﺝٌ.
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· ﻗﻴ ﻞ ﻟﺤﻜ ﻴﻢٍ : ﻟﻤ ﺎﺫﺍ ﻻ ﺗ ﺬﻫﺐُ ﺇﻟ ﻰ ﺍﻟ ﺴﻠﻄﺎﻥِ ﻓﺈﻧ ﻪ ﻳﻌﻄ ﻲ ﺃﻛﻴ ﺎﺱَ ﺍﻟ ﺬﻫﺐِ ؟ ﻗ ﺎﻝ:
ﺃﺧﺸﻰ ﻣﻨﻪ ﺇﺫﺍ ﻏﻀﺐ ﺃﻥ ﻳﻘﻄﻊ ﺭﺃﺳ ﻲ ﻭﻳ ﻀﻌﻪ ﻓ ﻲ ﺃﺣ ﺪ ﺗﻠ ﻚ ﺍﻷﻛﻴ ﺎﺱِ ﻭﻳﻘﺪﻣ ﻪ
ﻫﺪﻳﺔً ﻟﺰﻭﺟﺘﻲ.!!
· ﻟﻤ ﺎﺫﺍ ﺗ ﺴﻤﻊ ﻧُ ﺒ ﺎﺡ ﺍﻟﻜ ﻼﺏِ ﻭﻻ ﺗﻨ ﺼﺖُ ﻟﻐﻨ ﺎءِ ﺍﻟﺤﻤ ﺎﻡِ ؟ ! ﻟﻤ ﺎﺫﺍ ﺗ ﺮﻯ ﻣ ﻦ ﺍﻟﻠﻴ ﻞ
ﺴْﻊَ ﺍﻟﻨﺤ ﻞِ ﻭﺗﻨ ﺴﻰ ﺳ ﻮﺍﺩﻩ ٬ ﻭﻻ ﺗ ﺸﺎﻫﺪْ ﺣ ﺴﻦَ ﺍﻟﻘَ ﻤَ ﺮِ ﻭﺍﻟﻨﺠ ﻮﻡِ ؟ ! ﻟﻤ ﺎﺫﺍ ﺗ ﺸﻜﻮ ﻟَ
ﺴَﻞِ ؟!.
ﺣﻼﻭﺓ ﺍﻟﻌَ
· ﺗﺎﺏ ﺃﺑ ﻮﻙ ﺁﺩﻡُ ﻣ ﻦ ﺍﻟ ﺬﻧﺐِ ﻓﺎﺟﺘﺒ ﺎﻩ ﺭﺑ ﻚ ﻭﺍﺻ ﻄﻔﺎﻩ ﻭﻫ ﺪﺍ ﻩ , ﻭﺃﺧ ﺮﺝَ ﻣ ﻦ ﺻ ﻠﺒِ ﻪ
ﺃﻧﺒﻴﺎءَ ﻭﺷﻬﺪﺍءَ ﻭﻋﻠﻤﺎءَ ﻭﺃﻭﻟﻴﺎءَ , ﻓﺼﺎﺭ ﺃﻋﻠﻰ ﺑﻌﺪ ﺍﻟﺬﻧﺐِ ﻣﻨﻪ ﻗﺒﻞ ﺃﻥ ﻳﺬﻧﺐَ .
· ﻧﺎﺡ ﻧﻮﺡ ﻭﺍﻟﻄﻮﻓﺎﻥ ﻛﺎﻟﺒﺮﻛﺎﻥ ﻓﻬﺘﻒ : ﻳ ﺎ ﺭﺣﻤ ﺎﻥُ ﻳ ﺎ ﻣﻨ ﺎﻥُ , ﻓﺠ ﺎءﻩ ﺍﻟﻐ ﻮﺙُ ﻓ ﻲ
ﻟﻤﺢِ ﺍﻟﺒﺼﺮِ ﻓﺎﻧﺘﺼﺮ ﻭﻇﻔﺮَ , ﺃﻣﺎ ﻣﻦ ﻛﻔﺮَ ﻓﻘﺪ ﺧﺴﺮَ ﻭﺍﻧﺪﺣﺮَ .
· ﺃﺻ ﺒﺢ ﻳ ﻮﻧﺲ ﻓ ﻲ ﻗ ﺎﻉ ﺍﻟﺒﺤ ﺮِ ﻓ ﻲ ﻇﻠﻤ ﺎﺕٍ ﺛ ﻼﺙ ﻓﺄﺭﺳ ﻞَ ﺭﺳ ﺎﻟﺔ ﻋﺎﺟﻠ ﺔُ ﻓﺒﻬ ﺎ
ﺍﻋﺘﺮﺍﻑُ ﺑﺎﻻﻗﺘﺮﺍﻑِ , ﻭﺍﻋﺘﺬﺭٌ ﻋﻦ ﺍﻟﺘﻘﺼﻴﺮ , ﻓﺠﺎء ﺍﻟﻐﻮﺙ ﻛ ﺎﻟﺒﺮﻕِ ﻷﻥ ﺍﻟﺒﺮﻗﻴ ﺔ
ﺻﺎﺩﻗﺔٌ .
ﺴِﺞَ ﻓ ﻲ · ﻏ ﺴﻞ ﺩﺍﻭﺩ ﺑﺪﻣﻮﻋ ﻪ ﺫﻧﻮﺑ ﻪ ﻓ ﺼﺎﺭ ﺛ ﻮﺏُ ﺗﻮﺑِ ﺘ ﻪ ﺃﺑ ﻴﺾ ؛ ﻷﻥ ﺍﻟﻘﻤ ﺎﺵَ ﻧُ
ﺤَﺮِ .
ﺴﱠ
ﺴِﻞَ ﺍﻟﺜﻮﺏُ ﻓﻲ ﺍﻟ ﺍﻟﻤﺤﺮﺍﺏِ ﻭﺍﻟﺨﻴﺎﻁُ ﺃﻣﻴﻦٌ , ﻭﻏُ
· ﺇﺫﺍ ﺍﺷﺘﺪ ﻋﻠﻴﻚ ﺍﻷﻣﺮُ ﻭﺿﺎﻕَ ﺑﻚ ﺍﻟ ﻜَﺮْ ﺏُ ﻭﺟﺎءﻙ ﺍﻟﻴﺄﺱُ ؛ ﻓﺎﻧﺘﻈﺮِ ﺍﻟ ﻔَﺮَ ﺝَ .
· ﺇﺫﺍ ﺃﺭﺩﺕ ﺍﷲ ﻳﻔﺮﺝَ ﻋﻨﻚ ﻣﺎ ﺃﻫﻤﻚ ﻓﺎﻗﻄﻊْ ﻃﻤﻌَ ﻚ ﻓﻲ ﺃﻱ ﻣﺨﻠ ﻮﻕٍ ﺻ ﻐﺮَ ﺃﻡ ﻛﺒ ﺮ
ﻏَ ﻴْﺮَ ﺍﷲِ ٬ ﻭﺃﺟﻤﻊ ﺍﻟﻴﺄﺱَ ﻓﻲ ﺍﻟﻨﺎﺱِ ﻛﺎﻓﺔً . , ﻭﻻ ﺗﻌﻠّ ﻖْ ﻋﻠﻰ ﺃﺣﺪٍ ﺃﻣﻼً
ﻚ ﺭﺍﺿ ﻴﺔً ﺳ ﻌﻴﺪﺓ ﺭﺃﻳ ﺖ · ﻧﻔﺴﻚ ﻛﺎﻟﺴﺎﺋﻞ ﺍﻟﺬﻱ ﻳﻠﻮّ ﻥ ﺍﻹﻧﺎء ﺑﻠﻮﻧﻪ ٬ ﻓﺈﻥ ﻛﺎﻧﺖ ﻧﻔﺴُ
ﺍﻟ ﺴﻌﺎﺩﺓ ﻭﺍﻟﺨﻴ ﺮَ ﻭﺍﻟﺠﻤ ﺎﻝَ ٬ ﻭﺇﻥ ﻛﺎﻧ ﺖ ﺿ ﻴﻘﺔَ ﻣﺘ ﺸﺎﺋﻤﺔ ﺭﺃﻳ ﺖَ ﺍﻟ ﺸﻘﺎءَ ﻭﺍﻟ ﺸﺮﱠ
ﻭﺍﻟ ﻘُﺒْ ﺢَ .
· ﺇﺫﺍ ﺃﻃﻌﻤﺖ ﺍﻟﻤﻌﺒ ﻮﺩَ ٬ ﻭﺭﺿ ﻴﺖَ ﺑ ﺎﻟﻤﻮﺟﻮﺩِ ٬ ﻭﺳ ﻠﻮﺕَ ﻋ ﻦ ﺍﻟﻤﻔﻘ ﻮﺩِ ٬ ﻓﻘ ﺪ ﻧﻠ ﺖَ
ﺍﻟﻤﻘﺼﻮﺩَ ﻭﺃﺩﺭﻛﺖَ ﻛﻞﱠ ﻣﻄﻠﺐٍ ﻣﺤﻤﻮﺩٍ .
· ﻣﻦ ﻋﻨﺪﻩ ﺑﺴﺘﺎﻥ ﻓ ﻲ ﺻ ﺪﺭﻩ ﻣ ﻦ ﺍﻹﻳﻤ ﺎﻥِ ﻭﺍﻟ ﺬﻛﺮِ ٬ ﻭﻟﺪﻳ ﻪ ﺣ ﺪﻳﻘ ﺔٌ ﻓ ﻲ ﺫﻫﻨِ ﻪ ﻣ ﻦ
ﺍﻟﻌﻠﻢِ ﻭﺍﻟﺘﺠﺎﺭ ﺏِ ﻓﻼ ﻳﺄﺳﻒْ ﻋﻠﻰ ﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ .
· ﺇﻥّ ﻣ ﻦ ﻣ ﺆﺧﺮ ﺍﻟ ﺴﻌﺎﺩﺓ ﺣﺘ ﻰ ﻳﻌ ﻮﺩ ﺍﺑﻨ ﻪ ﺍﻟﻐﺎﺋ ﺐُ , ﻭﻳﺒﻨ ﻲ ﺑﻴﺘ ﻪ ﻭﻳﺠ ﺪُ ﻭﻇﻴﻔ ﺔ
ﺗﻨﺎﺳﺒﻪ ٬ﺇﻧﻤﺎ ﻫﻮ ﻣﺨﺪﻭﻉ ﺑﺎﻟﺴﺮﺍﺏِ ٬ ﻣﻐﺮﻭﺭٌ ﺑﺄﺣﻼﻡِ ﺍﻟﻴﻘﻈﺔِ .
· ﺍﻟﺴﻌﺎﺩﺓُ : ﻫﻲ ﻋﺪﻡُ ﺍﻻﻫﺘﻤﺎﻡِ ٬ ﻭﻫﺠﺮُ ﺍﻟﺘﻮﻗﻌﺎﺕِ ﻭﺍﻃﱢ ﺮﺍﺡُ ﺍﻟﺘﺨ ﻮﻳﻔﺎﺕِ .
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· ﺍﻟﺒﺴﻤﺔ : ﻫﻲ ﺍﻟ ﺴﺤﺮُ ﺍﻟﺤ ﻼﻝُ ٬ ﻭﻫ ﻲ ﻋُ ﺮﺑ ﻮﻥُ ﺍﻟﻤ ﻮﺩﺓِ ﻭﺇﻋ ﻼﻥُ ﺍﻹﺧ ﺎءِ ٬ ﻭﻫ ﻲ
ﺭﺳﺎﻟﺔٌ ﻋﺎﺟﻠﺔ ﺗﺤﻤﻞُ ﺍﻟﺴﻼﻡَ ﻭﺍﻟﺤﺐﱠ ٬ ﻭﻫﻲ ﺻَ ﺪَﻗَ ﺔٌ ﻣﺘﻘﻠﺒﺔٌ ﺗﺪﻝﱡ ﻋﻠﻰ ﺃﻥ ﺻ ﺎﺣﺒَ ﻬﺎ
ﺭﺍﺽٍ ﻣﻄﻤﺌﻦﱞ ﺛﺎﺑﺖٌ .
· ﺃﻧﻬﺎﻙ ﻋﻦ ﺍﻻﺿﻄﺮﺍﺏِ ﻭﺍﻻﺭﺗﺒ ﺎﻙِ ﻭﺍﻟﻔﻮﺿ ﻮﻳﺔِ , ﻭﺳ ﺒﺒﻬﺎ ﺗ ﺮﻙُ ﺍﻟﻨﻈ ﺎﻡِ ﻭﺇﻫﻤ ﺎﻝُ
ﺍﻟﺘﺮ ﺗﻴﺐِ , ﻭﺍﻟﺤﱡ ﻞ ﺃﻥ ﻳﻜﻮﻥ ﻟﻺﻧﺴﺎﻥِ ﺟﺪﻭﻝٌ ﻣﺘﺰﻥٌ ﻓﻴﻪ ﻭﺍﻗﻌ ﻴّﺔٌ ﻭﻣﺮﺍﻥٌ .
· ﺇﺫﺍ ﻭﻗﻌ ﺖ ﻋﻠﻴ ﻚ ﻣ ﺼﻴﺒﺔٌ ﺃﻭ ﺷ ﺪﺓٌ ﻓ ﺎﻓﺮﺡْ ﺑﻜ ﻞ ﻳ ﻮﻡٍ ﻳﻤ ﺮﱡ ؛ ﻷﻧ ﻪ ﻳﺨﻔ ﻒُ ﻣﻨﻬ ﺎ
ﻭﻳﻨﻘﺺُ ﻣﻦ ﻋﻤﺮِ ﻫﺎ , ﻷﻥ ﻟﻠﺸﺪﺓ ﻋﻤﺮﺍً ﻛﻌﻤﺮِ ﺍﻹﻧﺴﺎﻥِ ﻻ ﺗﺘﻌﺪﺍﻩ .
· ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜ ﻮﻥ ﻟ ﻚ ﺣ ﺪﱞ ﻣ ﻦ ﺍﻟﻤﻄﺎﻟ ﺐِ ﺍﻟﺪﻧﻴﻮﻳ ﺔ ﺗﻨﺘﻬ ﻲ ﺇﻟﻴ ﻪ , ﻓﻤ ﺜ ﻼً ﺗﻄﻠ ﺐُ ﺑﻴﺘ ﺎً
ﺗ ﺴﻜﻨﻪ ﻭﻋﻤ ﻼً ﻳﻨﺎﺳ ﺒﻚ ٬ ﻭﺳ ﻴﺎﺭﺓً ﺗﺤﻤﻠُ ﻚ , ﺃﻣ ﺎ ﻓ ﺘﺢُ ﺷ ﻬﻴﺔِ ﺍﻟﻄﻤ ﻊِ ﻋﻠ ﻰ
ﻣﺼﺮﺍﻋﻴﻬﺎ ﻓﻬﺬﺍ ﺷﻘﺎءٌ .
ﺧَﻠ ْﻘﻨَ ﺎ ﺍ ْﻟِﺄﻧْ ﺴَﺎﻥَ ﻓِ ﻲ ﻛَﺒَ ﺪٍ ﴾ ﺳُ ﻨّﺔٌ ﻻ ﺗﺘﻐﻴ ﺮُ ﻟﻬ ﺬﺍ ﺍﻹﻧ ﺴﺎﻥ ﻓﻬ ﻮ ﻓ ﻲ ﻣﺠﺎﻫ ﺪﺓٍ ·
﴿ ﻟَﻘَ ﺪَْ
ﻭﻣﺸﻘﺔٍ ﻭﻣﻌﺎﻧﺎﺓٍ , ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻌﺘﺮﻑ ﺑﻮﺍﻗﻌِ ﻪ ﻭﻳﺘﻌﺎﻣﻞَ ﻣﻊ ﺣﻴﺎﺗِ ﻪ .
· ﻳﻈﻦﱡ ﻣﻦ ﻳﻘﻄﻊُ ﻳﻮﻣَ ﻪ ﻛﻠﻪ ﻓﻲ ﺍﻟﻠﻌﺐِ ﺃﻭ ﺍﻟﺼﻴﺪِ ﺃﻭ ﺍﻟﻠﻬﻮ ﺃﻧ ﻪ ﺳ ﻮﻑ ﻳ ﺴﻌﺪُ ﻧﻔ ﺴﻪ,
ﻭﻣ ﺎ ﻋﻠ ﻢ ﺃﻧ ﻪ ﺳ ﻮﻑ ﻳ ﺪﻓﻊ ﻫ ﺬﺍ ﺍﻟ ﺜﻤﻦَ ﻫﻤ ﺎً ﻣﺘ ﺼﻼً ﻭﻛَ ﺪَ ﺭﺍً ﺩﺍﺋﻤ ﺎً ؛ ﻷﻧ ﻪ ﺃﻫﻤ ﻞ
ﺍﻟﻤﻮﺍﺯﻧﺔ ﺑﻴﻦ ﺍﻟﻮﺍﺟﺒﺎﺕِ ﻭﺍﻟﻤﺴﻠﻴﺎﺕِ .
· ﺗﺨﻠ ﺺْ ﻣ ﻦ ﺍﻟﻔ ﻀﻮﻝِ ﻓ ﻲ ﺣﻴﺎﺗِ ﻚ , ﺣﺘ ﻰ ﺍﻷﻭﺭﺍﻕُ ﺍﻟﺰﺍﺋ ﺪﺓُ ﻓ ﻲ ﺟﻴﺒِ ﻚ ﺃﻭ ﻋﻠ ﻰ
ﻣﻜﺘﺒﻚ , ﻷﻥ ﻣﺎ ﺯﺍﺩ ﻋﻦ ﺍﻟﺤﺎﺟﺔِ ﻓﻲ ﻛﻞ ﺷﻲء ﻣﺎ ﻛﺎﻥ ﺿﺎﺭﺍً .
· ﻛ ﺎﻥ ﺍﻟ ﺼﺤﺎﺑﺔ ﺃﺳ ﻌﺪَ ﺍﻟﻨ ﺎﺱِ ﻷﻧﻬ ﻢ ﻟ ﻢ ﻳﻜﻮﻧ ﻮﺍ ﻳﺘﻌﻤﻘ ﻮﻥ ﻓ ﻲ ﺧﻄ ﺮﺍﺕِ ﺍﻟﻘﻠ ﻮﺏِ٬
ﻭﺩﻗ ﺎﺋﻖِ ﺍﻟ ﺴﻠﻮﻙِ ٬ ﻭﻭﺳ ﺎﻭﺱِ ﺍﻟ ﻨﻔﺲِ , ﺑ ﻞ ﺍﻫﺘﻤ ﻮﺍ ﺑﺎﻷﺻ ﻮﻝِ ٬ ﻭﺍﺷ ﺘﻐﻠﻮﺍ
ﺑﺎﻟﻤﻘﺎﺻﺪِ .
ﺧَﻴْ ﺮَ ﻓ ﻲ
· ﻳﻨﺒﻐ ﻲ ﺃﻥ ﺗﻬ ﺘﻢﱠ ﺑ ﺎﻟﺘﺮﻛﻴﺰِ ٬ ﻭﺣ ﻀﻮﺭِ ﺍﻟﻘﻠ ﺐ ﻋﻨ ﺪ ﺃﺩﺍء ﺍﻟﻌﺒ ﺎﺩﺍﺕ , ﻓ ﻼ
ﻋﻠﻢ ﺑﻼ ﻓِﻘْ ﻪٍ , ﻭﻻ ﺻﻼﺓٍ ﺑﻼ ﺧﺸﻮﻉٍ , ﻭﻻ ﻗﺮﺍءﺓٍ ﺑﻼ ﺗَ ﺪَ ﺑﱡﺮِ .
ﻄﻴﱢﺒِ ﻴﻦَ ﴾ ﻓﺎﻟﻄّ ﻴﺒ ﺎﺕُ ﻣ ﻦ ﺍﻷﻗ ﻮﺍﻝِ ﻭﺍﻷﻋﻤ ﺎﻝِ ﻭﺍﻵﺩﺍﺏِ ﻭﺍﻷﺧ ﻼﻕِ ﻄﻴﱢﺒَ ﺎﺕُ ﻟِﻠ ﱠ ﴿ · ﻭَﺍﻟ ﱠ
ﻷُﻧْ ﺲُ
ﻭﺍﻟﺰﻭﺟ ﺎﺕِ ﻟﻸﺧﻴ ﺎﺭِ ﺍﻷﺑ ﺮﺍﺭِ , ﻟﺘ ﺘﻢَ ﺍﻟ ﺴﻌﺎﺩﺓُ ﺑﻬ ﺬﺍ ﺍﻟﻠﻘ ﺎءِ ٬ ﻭﻳﺤ ﺼﻞَ ﺍ
ﻭﺍﻟﻔﻼﺡُ .
﴿ · ﻭَﺍ ْﻟﻜَﺎﻇِﻤِﻴﻦَ ﺍ ْﻟﻐَﻴْﻆَ ﴾ ﻳﻜﻈﻤﻮﻧﻪ ﻓﻲ ﺻﺪﻭﺭِ ﻫﻢ ﻓﻼ ﺗﻈﻬﺮُ ﺁﺛﺎﺭُ ﻩ ﻣﻦ ﺍﻟ ﺴﺐﱢ ﻭﺍﻟ ﺸﺘﻢِ
ﻭﺍﻷﺫﻯ ﻭﺍﻟﻌﺪﺍﻭﺓِ , ﺑﻞ ﻗﻬﺮﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻭﺗﺮﻛﻮﺍ ﺍﻻﻧﺘﻘﺎﻡَ .
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ﻋﻦِ ﺍﻟﻨﱠﺎﺱِ ﴾ ﻭﻫ ﻢ ﺍﻟ ﺬﻳﻦ ﺃﻇﻬ ﺮﻭﺍ ﺍﻟ ﻌَﻔْ ﻮَ ﻭﺍﻟﻤﻐﻔ ﺮﺓَ ﻭﺃﻋﻠﻨ ﻮﺍ ﺍﻟ ﺴﻤﺎ َ
ﺡ ﴿ · ﻭَﺍ ْﻟﻌَﺎﻓِﻴﻦََ
ﻭﺃﻋﺘﻘﻮﺍ ﻣﻦ ﺁﺫﺍﻫﻢ ﻣﻦ ﻃﻠﺐِ ﺍﻟﺜﺄﺭِ , ﻓﻠﻢ ﻳﻜﻈﻤُ ﻮﺍ ﻓَ ﺤَ ﺴْ ﺐُ ﺑﻞ ﻇَ ﻬَﺮَ ﺍﻟﺤﻠﻢُ ﻭﺍﻟﺼﻔﺢُ
ﻋﻠﻴﻬﻢ .
ﺴﻨِﻴﻦَ ﴾ ﻭﻫ ﻢ ﺍﻟ ﺬﻳﻦ ﻋﻔ ﻮﺍ ﻋﻤ ﻦ ﻇﻠﻤﻬ ﻢ ﺑ ﻞ ﺃﺣ ﺴﻨﻮﺍ ﺇﻟﻴ ﻪ ﴿ · ﻭَﺍﻟﻠﱠ ﻪُ ﻳُﺤِ ﺐﱡ ﺍﻟْﻤُﺤِْ
ﻓﻬﻮ ﻳﺴﻲءَ ﻭﻫ ﻢ ﻳﺤ ﺴﻨﻮﻥ ﺇﻟﻴ ﻪ , ﻭﻟﻬ ﺬﺍ ﺃﻋﻠ ﻰ ﻭﺃﻋﺎﻧﻮﻩ ﺑﻤﺎﻟﻬﻢ ﻭﺟﺎﻫِ ﻬﻢ ﻭﻛﺮﻣِ ﻬﻢ,
ﺍﻟﻤﺮﺍﺗﺐِ ﻭﺃﺟﻞﱡ ﺍﻟﻤﻘﺎﻣﺎﺕِ .
· ﺣﺪﺩ ﺑﺎﻟﻀﺒﻂِ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺴﻌﺪُ ﻙ . ﺳﺠﻞْ ﻗﺎﺋﻤﺔ ﺑﺄﺳﻌﺪِ ﺣﺎﻻﺗﻚ : ﻫﻞ ﺗﺤ ﺪﺙ ﺑﻌ ﺪ
ﻣﻘﺎﺑﻠﺔِ ﺷﺨﺺ ﻣﻌﻴﻦ ؟ ﺃﻭ ﺫﻫﺎﺑﻚ ﺇﻟﻰ ﻣﻜﺎﻥ ﻣﺤﺪﺩٍ ؟ ﺃﻭ ﺑﻌﺪ ﺃﺩﺍﺋﻚ ﻋﻤ ﻼً ﺑﺬﺍﺗ ﻪ ؟
ﺇﺫﺍ ﻛﻨﺖ ﺗﺘﺒﻊُ ﺭﻭﺗﻴﻨﺎً ﺟﻴﺪﺍً , ﺿﻌﻪ ﻓﻲ ﻗﺎﺋﻤﺘﻚ . ﺗﺠﺪْ ﺑﻌﺪ ﺃﺳﺒﻮﻉ ﺃﻧ ﻚ ﻣﻠﻜ ﺖ ﻗﺎﺋﻤ ﺔً
ﻭﺍﺿﺤﺔ ﺑﺎﻷﻓﻜﺎﺭِ ﺍﻟﺘﻲ ﺗﺠﻌﻠُ ﻚ ﺳﻌﻴﺪﺍً .
· ﺗﻌ ﻮﱠﺩْ ﻋﻠ ﻰ ﻋﻤ ﻞِ ﺍﻷﺷ ﻴﺎءِ ﺍﻟ ﺴﺎﺭﺓِ : ﺑﻌ ﺪ ﺗﺤﺪﻳ ﺪِ ﺍﻷﻣ ﻮﺭِ ﺍﻟﺘ ﻲ ﺗ ﺴﻌﺪُ ﻙ ﺃﺑﻌ ﺪْ ﻛ ﻞ
ﺍﻷﻣ ﻮﺭِ ﺍﻷﺧ ﺮﻯ ﻋ ﻦ ﺫﻫﻨِ ﻚ . ﺃﻛ ﺪِ ﺍﻷﻣ ﻮﺭ ﺍﻟ ﺴﻌﻴﺪﺓَ , ﻭﺍﻧ ﺲ ﺍﻷﻣ ﻮﺭَ ﺍﻟﺘ ﻲ ﻻ
ﺗﺴﻌﺪُ ﻙ . ﻭﻟﻴﻜﻦ ﻗﺮﺍﺭﻙ ﺑﻤﺤﺎﻭﻟﺔِ ﺑﻠﻮﻍِ ﺍﻟﺴﻌﺎﺩﺓِ ﺗﺠﺮﺑﺔً ﺳﺎﺭﺓً ﻓﻲ ﺣﺪﱢ ﺫﺍﺗِ ﻬﺎ .
· ﺍﺭﺽ ﻋ ﻦ ﻧﻔ ﺴِ ﻚ ﻭﺗﻘ ﺒﱠﻠْ ﻬ ﺎ : ﻣ ﻦ ﺍﻟﻤﻬ ﻢ ﺟ ﺪﺍً ﺃﻥ ﺗﻨﺘﻬ ﻲ ﺇﻟ ﻰ ﻗ ﺮﺍﺭٍ ﺑﺎﻟﺮﺿ ﺎ ﻋ ﻦ
ﻧﻔﺴِ ﻚ , ﻭﺍﻟﺜﻘﺔِ ﻓ ﻲ ﺗ ﺼﺮﻓﺎﺗِ ﻚ , ﻭﻋ ﺪﻡِ ﺍﻻﻫﺘﻤ ﺎﻡِ ﺑﻤ ﺎ ﻳﻮﺟّ ﻪ ﺇﻟﻴ ﻚ ﻣ ﻦ ﻧﻘ ﺪٍ , ﻃﺎﻟﻤ ﺎ
ﺃﻧ ﺖ ﻣﻠﺘ ﺰﻡ ﺑﺎﻟ ﺼﺮﺍﻁِ ﺍﻟﻤ ﺴﺘﻘﻴﻢِ , ﻓﺎﻟ ﺴﻌﺎﺩﺓُ ﺗﻬ ﺮﺏُ ﻣ ﻦ ﺣﻴ ﺚُ ﻳ ﺪﺧﻞُ ﺍﻟ ﺸﻚﱡ ﺃﻭ
ﺍﻟﺸﻌﻮﺭُ ﺑﺎﻟﺬﻧﺐِ .
· ﺍﺻ ﻨﻊِ ﺍﻟﻤﻌ ﺮﻭﻑ ﻭﺍﺧ ﺪِ ﻡ ﺍﻵﺧ ﺮﻳﻦ : ﻻ ﺗﺒْ ﻖ ﻭﺣﻴ ﺪﺍً ﻣﻌ ﺰﻭﻻً , ﻓﺎﻟﻌﺰﻟ ﺔُ ﻣ ﺼﺪﺭُ
ﺗﻌﺎﺳ ﺔٍ , ﻛ ﻞﱡ ﺍﻟﻜﺂﺑ ﺔِ ﻭﺍﻟﺘﻌﺎﺳ ﺔِ ﻭﺍﻟﺘ ﻮﺗﺮِ ﺗﺨﺘﻔ ﻲ ﺣﻴﻨﻤ ﺎ ﺗﻠ ﺘﺤﻢُ ﺑﺄﺳ ﺮﺗِ ﻚ ﻭﺍﻟﻨ ﺎﺱِ,
ﻭﺗﻘ ﺪﻡُ ﺷ ﻴﺌﺎً ﻣ ﻦ ﺍﻟﺨ ﺪﻣﺎﺕ . ﻭﻗ ﺪ ﻭﺻ ﻒ ﺍﻟﻌﻤ ﻞ ﺃﺳ ﺒﻮﻋﻴﻦ ﻓ ﻲ ﺧﺪﻣ ﺔ ﺍﻵﺧ ﺮﻳﻦ
ﻋﻼﺟ ﺎً ﻟﺤﺎﻻﺕ ﺍﻻﻛﺘﺌﺎﺏ.
· ﺃﺷ ﻐﻞ ﻧﻔ ﺴﻚ ﺩﺍﺋﻤ ﺎً : ﻳﺠ ﺐ ﺃﻥ ﺗﺤ ﺎﻭﻝ – ﺑ ﻮﻋﻲ ﻭﺇﺭﺍﺩﺓ – ﺍﺳ ﺘﺨﺪﻡ ﺍﻟﻤﺰﻳ ﺪِ ﻣ ﻦ
ﺇﻣﻜﺎﻧﺎﺗِ ﻚ . ﺳ ﻮﻑ ﺗ ﺴﻌﺪُ ﺃﻛﺜ ﺮ ﺇﻥ ﺷ ﻐﻠﺖ ﻧﻔ ﺴﻚ ﺑﻌﻤ ﻞِ ﺃﺷ ﻴﺎء ﺑﺪﻳﻌ ﺔٍ , ﻓﺎﻟﻜ ﺴﻞُ
ﻳﻨﻤﻲ ﺍﻻﻛﺘﺌﺎﺏ .
· ﺣﺎﺭﺏِ ﺍﻟﻨﻜﺪ ﻭﺍﻟﻜﺂﺑﺔ : ﺇﺫﺍ ﺃﺯﻋﺠﻚ ﺃﻣﺮٌ , ﻗﻢْ ﺑﻌﻤﻞ ﺟﺴﻤﺎﻧﻲ ﺗﺤﺒﱡ ﻪ ﺗﺠﺪْ ﺃﻥ ﺣﺎﻟﺘﻚ
ﺍﻟﻨﻔ ﺴﻴﺔ ﻭﺍﻟﺬﻫﻨﻴ ﺔ ﻗ ﺪ ﺗﺤ ﺴﻨﺖ . ﻭﻳﻤﻜﻨ ﻚ ﺃﻥ ﺗﻤ ﺎﺭﺱَ ﻣ ﺴﻠﻜﺎً ﻛﺎﻧ ﺖ ﺗ ﺴﻌﺪﻙ
ﻣﻤﺎﺭﺳﺘﻪ ﻓﻲ ﺍﻟﻤﺎﺿﻲ , ﻛﺄﻥ ﺗﺰﺍﻭﻝ ﺭﻳﺎﺿﺔ ﻣﻌﻴﻨﺔ ﺃﻭ ﺭﺣﻠﺔً ﻣﻊ ﺃﺻﺪﻗﺎء .
· ﻻ ﺗﺒﺘﺌﺲْ ﻋﻠﻰ ﻋﻤ ﻞ ﻻ ﺗﻜﻤﻠْ ﻪ : ﻳﺠﺐ ﺃﻥ ﺗﻌ ﺮﻑ ﺃﻥ ﻋﻤ ﻞ ﺍﻟﻜﺒ ﺎﺭِ ﻻ ﻳﻨﺘﻬ ﻲ . ﻣ ﻦ
ﺍﻟﻨﺎﺱِ ﻣﻦ ﻳﺸﻌﺮﻭﻥ ﺃﻧﻬﻢ ﻟﻦ ﻳﻜﻮﻧﻮﺍ ﺳﻌﺪﺍء ﺭﺍﺿ ﻴﻦ ﻋ ﻦ ﺃﻧﻔ ﺴِ ﻬﻢ ﺇﻻ ﺇﺫﺍ ﺃﻧﺠ ﺰُﻭﺍ
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ﻛﻞ ﺃ ﻋﻤ ﺎ ﻟﻬﻢ . ﻭﺍﻟ ﺸﺨﺺُ ﺍﻟﻤ ﺴﺆﻭﻝُ ﻳ ﺴﺘﻄﻴﻊ ﺃﻥ ﻳ ﺆﺩﻱ ﺍﻟﻘ ﺪﺭَ ﺍﻟﻤﻤﻜ ﻦ ﻣ ﻦ ﻋﻤﻠ ﻪ
ﺑﻼ ﺗﻬﺎﻭﻥ , ﻭﻳﺴﺘﻤﺘﻊ ﺑﺎﻟﺒﻬﺠﺔ ﻓﻲ ﺍﻟﻮﻗﺖ ﻧﻔﺴِ ﻪ , ﻣﺎﺩﺍﻡ ﻟﻢ ﻳﻘﺼﺮْ .
· ﻻ ﺗﺒ ﺎﻟﻎْ ﻓ ﻲ ﺍﻟﻤﻨﺎﻓ ﺴﺔ ﻭﺍﻟﺘﺤ ﺪﻱ : ﺗﻌﻠﱠ ﻢ ﺃﻻ ﺗﻘ ﺴﻮ ﻋﻠ ﻰ ﻧﻔ ﺴﻚ , ﺧﺎﺻ ﺔ ﺣﻴﻨﻤ ﺎ
ﺗﺒﺎﺭﻱ ﺃﺣﺪﺍً ﻓﻲ ﻋﻤﻞ ﻣﺎ ﺑﺪﻭﻥ ﺃﻥ ﺗﺸﺘﺮﻁ ﻟﺸﻌﻮﺭﻙ ﺑﺎﻟﺴﻌﺎﺩﺓ ﺃﻥ ﺗﻔﻮﺯَ .
· ﻻ ﺗﺤ ﺒﺲْ ﻣ ﺸﺎﻋﺮﻙ : ﻛﺒ ﺖُ ﺍﻟﻤ ﺸﺎﻋﺮِ ﻳ ﺴﺒﺐُ ﺍﻟﺘ ﻮﺗﺮ , ﻭﻳﺤ ﻮﻝُ ﺩﻭﻥ ﺍﻟ ﺸﻌﻮﺭِ
ﺑﺎﻟﺴﻌﺎﺩﺓِ . ﻻ ﺗﻜﺘﻢ ﻣﺸﺎﻋﺮﻙ . ﻋﺒﺮْ ﻋﻨﻬﺎ ﺑﺄﺳ ﻠﻮﺏٍ ﻣﻨﺎﺳ ﺐٍ ﻳﻨﻔ ﺚُ ﻋ ﻦ ﺿ ﻐﻮﻃِ ﻬﺎ
ﻓﻲ ﻧﻔﺴِ ﻚ.
· ﻻ ﺗﺘﺤﻤ ﻞْ ﻭﺯﺭ ﻏﻴ ﺮﻙ : ﻛﺜﻴ ﺮﺍً ﻣ ﺎ ﻳ ﺸﻌﺮُ ﺍﻟﻨ ﺎﺱُ ﺑﺎﻻﺑﺘﺌ ﺎﺱِ , ﻭﺍﻟﻤ ﺴﺆﻭﻟﻴﺔِ,
ﻭﺍﻟﺬﻧﺐِ , ﺑﺴﺒﺐ ﺍﻛﺘﺌﺎﺏِ ﺷﺨﺺٍ ﺁﺧﺮَ , ﺭﻏﻢ ﺃﻧﻬﻢ ﺑﺮ ءﺍ ء ﻣﻤ ﺎ ﻫ ﻮ ﻓﻴ ﻪ , ﺗ ﺬﻛﺮْ ﺃﻥ
ﻛﻞﱠ ﺇﻧﺴﺎﻥ ﻣﺴﺆﻭﻝٌ ﻋﻦ ﻧﻔﺴﻪ , ﻭﺃﻥ ﻟﻠﺘﻌﺎﻃﻒ ﻭﺍﻟﺘﻌ ﺎﻭﻥ ﺣ ﺪﻭﺩﺍً ﻭﺃﻭﻟﻮﻳ ﺎﺕٍ . ﻭﺃﻥ
ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻧﻔﺴِ ﻪ ﺑﺼﻴﺮﺓ ﴿ ﻭَﻻ ﺗَﺰِﺭُ ﻭَﺍﺯِﺭَﺓٌ ﻭِﺯْﺭَ ﺃُﺧْﺮَﻯ. ﴾
· ﺍﺗﺨ ﺬ ﻗﺮﺍﺭﺍﺗِ ﻚ ﻓ ﻮﺭﺍً : ﺇﻥ ﺍﻟ ﺸﺨﺺ ﺍﻟ ﺬﻱ ﻳﺆﺟ ﻞ ﻗﺮﺍﺭﺍﺗِ ﻪ ﻭﻗﺘ ﺎً ﻃ ﻮﻳﻼً , ﻓﺈﻧ ﻪ
ﻳ ﺴﻠﺐُ ﻣ ﻦ ﻭﻗ ﺖِ ﺳ ﻌﺎﺩﺗﻪ ﺳ ﺎﻋﺎﺕٍ , ﻭﺃﻳﺎﻣ ﺎً , ﺑ ﻞ ﻭﺷ ﻬﻮﺭﺍً . ﺗ ﺬ ﻛﺮ ﺇﻥ ﺇﺻ ﺪﺍﺭ
ﺍﻟﻘﺮﺍﺭِ ﺍﻵﻥ ﻻ ﻳﻌﻨﻲ ﺑﺎﻟﻀﺮﻭﺭﺓِ ﻋﺪﻡ ﺍﻟﺘﺮﺍﺟﻊِ ﻋﻨﻪ ﺃﻭ ﺗﻌﺪﻳﻠﻪ ﻓﻴﻤﺎ ﺑَ ﻌْﺪُ.
· ﺍﻋﺮﻑْ ﻗﺪﺭ ﻧﻔﺴِ ﻚ : ﺣﻴﻨﻤﺎ ﺗﻔﻜﺮُ ﻓﻲ ﺍﻹ ﻗﺪﺍ ﻡِ ﻋﻠﻰ ﻋﻤﻞٍ ﺗﺬﻛﺮِ ﺍﻟﺤﻜﻤﺔ ﺍﻟﻘﺎﺋﻠ ﺔ)) :
ﻋَﺮَ ﻑَ ﻗﺪﺭَ ﻧﻔﺴِ ﻪ (( ﺇﺫﺍ ﺑﻠﻐ ﺖ ﺍﻟﺨﻤ ﺴﻴﻦ ﻣ ﻦ ﻋﻤ ﺮﻙ , ﻭﺃﺭﺩﺕ ﺃﻥ ﺭﺣﻢ ﺍﷲ ﺍﻣﺮءﺍً
ﺗﻤﺎﺭﺱ ﺭﻳﺎﺿﺔ , ﻓﻜﺮ ﻓﻲ ﺍﻟﻤﺸﻲ ﺃﻭ ﺍﻟ ﺴﺒﺎﺣﺔ ﺃﻭ ﺍﻟﺘ ﻨﺲ – ﻣ ﺜﻼً – ﻭﻻ ﺗﻔﻜ ﺮ ﻓ ﻲ
ﻛﺮﺓِ ﺍﻟﻘﺪﻡ . ﻭﺣﺎﻭﻝ ﺗﻨﻤﻴﺔ ﻣﻬﺎﺭﺍﺗﻚ ﺑﺎﺳﺘﻤﺮﺍﺭ.
ﻀِﻢﱢ ﺍﻟﺤﻴ ﺎﺓِ ﺩﻭﻥ ﺇﺗﺎﺣ ﺔ ﺍﻟﻔﺮﺻ ﺔ · ﺗ ﻌﻠﻢ ﻛﻴﻒ ﺗﻌ ﺮﻑ ﻧﻔ ﺴﻚ : ﺃﻣ ﺎ ﺍﻻﻧ ﺪﻓﺎﻉُ ﻓ ﻲ ﺧ
ﻟﻨﻔ ﺴﻚ ﻛ ﻲ ﺗﻘ ﻴﱢ ﻢ ﺃﻭﺿ ﺎﻋﻚ ﻭﻣ ﺴﺆﻭﻟﻴﺎﺗﻚ ﻓ ﻲ ﺍﻟﺤﻴ ﺎﺓ , ﻓﺤﻤﺎﻗ ﺔ ﻛﺒ ﺮﻯ . ﻓﻬ ﺆﻻء
ﺍﻟﺬﻳﻦ ﻻ ﻳﻔﻬﻤﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻟﻦ ﻳﻌﺮﻓﻮﺍ ﺇﻣﻜﺎﻧﺎﺗﻬﻢ.
· ﺍﻋﺘ ﺪﻝ ﻓ ﻲ ﺣﻴﺎﺗِ ﻚ ﺍﻟﻌﻤﻠﻴ ﺔ : ﺍﻋﻤ ﻞ ﺇﻥ ﺍﺳ ﺘﻄﻌﺖ ﺟ ﺰءﺍً ﻣ ﻦ ﺍﻟﻮﻗ ﺖ ٬ ﻓﻘ ﺪ ﻛ ﺎﻥ
ﺣُﺮِ ﻡَ ﻣ ﻦ ﺍﻟﻮﻗ ﺖ ﺍﻹﻏﺮﻳﻖ ﻳﺆﻣ ﻨﻮﻥ ﺑﺄﻥ ﺍﻟﺮﺟﺎﻝ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺤﺘﻔﻆ ﺑﺈﻧﺴﺎﻧﻴﺘﻪ ﺇﺫﺍ
ﺍﻟﻔﺮﺍﻍ ﻭﺍﻻﺳﺘﺮﺧﺎء
· ﻛ ﻦ ﻣ ﺴﺘﻌﺪﺍً ﻟﺨ ﻮﺽ ﻣﻐ ﺎﻣﺮﺍﺕ : ﺍﻟﻄﺮﻳﻘ ﺔ ﺍﻟﻮﺣﻴ ﺪﺓ ﻟﺤﻴ ﺎﺓ ﻣﻤﺘﻌ ﺔ ﻫ ﻲ ﺍﻗﺘﺤ ﺎﻡُ
ﺃﺧﻄﺎﺭِ ﻫﺎ ﺍﻟﻤﺤﺴﻮﺑﺔ ٬ ﻟﻦ ﺗﺘﻌﻠﻢ ﻣﺎ ﻟﻢ ﺗﻜﻦ ﻋﺎﺯﻣ ﺎً ﻋﻠ ﻰ ﻣﻮﺍﺟﻬ ﺔ ﺍﻟﻤﺨ ﺎﻃﺮِ ٬ ﻗ ﻢْ
ﻣﺜﻼً ﺑﺘﻌﻠﻢ ﺍﻟﺴﺒﺎﺣِ ﺔ ﺑﻤﻮﺍﺟﻬﺔِ ﺧﻄﺮِ ﺍﻟ ﻐَﺮَ ﻕِ .
· ﻻ ﻗﻔﻞ ﺇﻻ ﺳﻮﻑ ﻳُ ﻔْ ﺘَﺢُ ٬ ﻭﻻ ﻗﻴﺪ ﺇﻻ ﺳﻮﻑ ﻳُ ﻔَ ﻚﱞ ٬ ﻭﻻ ﺑﻌﻴﺪ ﺇﻻ ﺳﻮﻑ ﻳﻘﺮﺏُ ٬ ﻭﻻ
ﻏﺎﺋﺐ ﺇﻻ ﺳﻮﻑ ﻳ ﺼﻞُ .. ﻭﻟﻜﻦ ﺑﺄﺟﻞ ﻣﺴﻤّﻰ .
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ﺼﺒْﺮِ ﻭَﺍﻟﺼﱠﻼﺓِ ﴾ ﻓﻬﻤﺎ ﻭَ ﻗ ﻮﺩُ ﺍﻟﺤﻴ ﺎﺓِ ٬ ﻭﺯﺍﺩُ ﺍﻟ ﺴﻴﺮِ ٬ ﻭﺑ ﺎﺏ ﺍﻷﻣِ
ﻞ ﴿ · ﺍ ْ
ﺳ َﺘﻌِﻴﻨُﻮﺍ ﺑِﺎﻟ ﱠ
ﺸﱢﺮْ ﻩ ﺑﻔﺠ ﺮٍ ٬ ﻭﻣﻔﺘ ﺎﺡُ ﺍﻟﻔَ ﺮَ ﺝِ ٬ ﻭﻣ ﻦ ﻟ ﺰﻡ ﺍﻟ ﺼﺒﺮَ ٬ ﻭﺣ ﺎﻓﻆ ﻋﻠ ﻰ ﺍﻟ ﺼﻼﺓِ ؛ ﻓﺒ
ﺻﺎﺩﻕٍ ٬ ﻭﻓﺘﺢٍ ﻣﺒﻴﻦٍ ٬ ﻭﻧﺼﺮٍ ﻗﺮﻳﺐٍ .
ﻋُﺬّ ﺏَ ﻭﺳُ ﺤِ ﺐ ﻭﻃُ ﺮِﺩَ ﻓﺄﺧ ﺬ ﻳ ﺮﺩﺩُ : ﺃﺣَ ﺪٌ ﺃَ ﺣَ ﺪٌ ٬ ﻷﻧّ ﻪ ﺣﻔ ﻆ﴿ ﻠﺪ ﺑﻼﻝٌ ﻭﺿُ ﺮﺏ · ﺟُ
ﻗُﻞْ ﻫُﻮَ ﺍﻟﻠﱠﻪُ ﺃَﺣَ ﺪٌ ٬ ﴾ ﻓﻠﻤﺎ ﺩﺧﻞ ﺍﻟﺠﻨﺔ ﺍﺣﺘﻘﺮ ﻣﺎ ﺑﺬﻝ ٬ ﻭﺍﺳﺘﻘﻞﱠ ﻣ ﺎ ﻗ ﺪﻡ ﻷﻥ ﺍﻟ ﺴّ ﻠﻌﺔ
ﺃﻏﻠﻰ ﻣﻦ ﺍﻟﺜﻤﻦ ﺃﺿﻌﺎﻓﺎً ﻣﻀﺎﻋﻔﺔ .
· ﻣﺎ ﻫﻲ ﺍﻟﺪﻧﻴﺎ ؟ ﻫﻞ ﻫﻲ ﺍﻟﺜﻮ ﺏُ ﺇﻥ ﻏﺎﻟﻴﺖ ﻓﻴﻪ ﺧﺪﻣﺘﻪ ﻭﻣﺎ ﺧ ﺪﻣﻚ ٬ ﺃﻭ ﺯﻭﺟ ﺔٌ ﺇﻥ
ﻛﺎﻧ ﺖ ﺟﻤﻴﻠ ﺔ ﺗﻌ ﺬﺏُ ﻗﻠﺒﻬ ﺎ ﺑﺤﺒﻬ ﺎ ٬ ﺃﻭ ﻣ ﺎﻝ ﻛﺜ ﺮَ ﺃﺻ ﺒﺤﺖَ ﻟ ﻪ ﺧﺎﺯﻧ ﺎً . . ﻫ ﺬﺍ
ﺳﺮﻭﺭﻫﺎ ﻓﻜﻴﻒ ﺧﺰﻧُ ﻬﺎ ؟
· ﻛﻞ ﺍﻟﻌﻘ ﻼء ﻳ ﺴﻌﻮﻥ ﻟﺠﻠ ﺐِ ﺍﻟ ﺴﻌﺎﺩﺓِ ﺑ ﺎﻟﻌﻠﻢِ ﺃﻭ ﺑﺎﻟﻤ ﺎﻝ ﺃﻭ ﺑﺎﻟﺠ ﺎﻩِ ٬ ﻭﺃﺳ ﻌﺪُ ﻫﻢ ﺑﻬ ﺎ
ﺻﺎﺣﺐُ ﺍﻹﻳﻤﺎﻥِ ﻷﻥ ﺳﻌﺎﺩﺗﻪ ﺩﺍﺋﻤﺔٌ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝٍ ﺣ ﺘﻰ ﻳﻠﻘﻰ ﺭ ﺑﱠﻪُ.
· ﻣﻦ ﺍﻟﺴﻌﺎﺩﺓ ﺳﻼﻣﺔُ ﺍﻟﻘﻠﺐِ ﻣﻦ ﺍﻷﻣﺮﺍﺽِ ﺍﻟﻌﻘﺪﻳ ﺔ ﻛﺎﻟ ﺸﻚﱢ ﻭﺍﻟ ﺴﺨﻂِ ﻭﺍﻻﻋﺘ ﺮﺍﺽِ
ﻬﺔِ ﻭﺍﻟﺸﻬﻮﺓِ . ﻭﺍﻟﺮﻳﺒﺔِ ﻭﺍﻟﺸﺒ
ﺬﺭُ ﻫﻢ ﻟﻠﻨ ﺎﺱِ ٬ ﻓﻬ ﻮ ﻳﺤﻤ ﻞ ﺗ ﺼﺮﻓﺎﺗِ ﻬﻢ ﻭﺃﻗ ﻮﺍﻟﻬَ ﻢ ﻋﻠ ﻰ ﺃﺣ ﺴﻦِ · ﺃﻋﻘ ﻞُ ﺍﻟﻨ ﺎﺱِ ﺃﻋ
ﺍﻟﻤﺤﺎﻣﻞِ ٬ ﻓﻬﻮ ﺍﻟﺬﻱ ﺃ ﺭ ﺍﺡ ﻭﺍﺳﺘﺮﺍﺡَ .
﴿ · ﻓَﺨُﺬْ ﻣَﺎ ﺁ َﺗﻴْ ُﺘﻚََ ﻭﻛُﻦ ﱢﻣﻦَ ﺍﻟﺸﱠﺎﻛِﺮِﻳﻦَ ﴾ ﺍﻗﻨﻊْ ﺑﻤﺎ ﻋﻨ ﻚ ٬ ﺍﺭﺽ ﺑﻘ ﺴﻤِ ﻚ ٬ ﺍﺳ ﺘﺜﻤﺮْ
ﻣﺎ ﻋﻨ ﺪ ﻙ ﻣﻦ ﻣﻮﻫﺒﺔٍ ٬ ﻭﻇﱢ ﻒْ ﻃﺎﻗﺘﻚ ﻓﻴﻤﺎ ﻳﻨﻔﻊُ ﻭﺍﺣﻤﺪِ ﺍﷲ ﻋﻠﻰ ﻣﺎ ﺃﻭ ﻻﻙ .
ﺣِﻔْ ﻈ ﺎً ﺑ ﻞ ﺧ ﺬْ ﻣ ﻦ ﻛ ﻞ ﻋﻤ ﻞٍ
· ﻻ ﻳﻜ ﻦ ﻳﻮﻣُ ﻚ ﻛﻠﱡ ﻪ ﻗ ﺮﺍءﺓً ﺃﻭ ﺗﻔﻜ ﺮﺍً ﺃﻭ ﺗﺄﻟﻴﻔ ﺎً ﺃﻭ
ﺑﻄﺮﻑٍ ﻭﻧﻮﱢ ﻉْ ﻓﻴﻪ ﺍﻷﻋﻤﺎﻝَ ﻓﻬﺬﺍ ﺃﻧﺸﻂُ ﻟﻠﻨﻔﺲِ .
· ﺍﻟﺼﻠﻮﺍﺕُ ﺗﺮﺗﺐُ ﺍﻷﻭﻗﺎﺕِ ﻓﺠﻌﻞْ ﻛﻞ ﺻﻼﺓ ﻋﻤﻼً ﻣﻦ ﺍﻷﻋﻤﺎﻝِ ﺍﻟﻨﺎﻓﻌﺔِ .
· ﺇﻥ ﺍﻟﺨﻴﺮ ﻟﻠﻌﺒﺪِ ﻓﻴﻤﺎ ﺍﺧﺘﺎﺭ ﻟﻪ ﺭﺑﱡ ﻪ ٬ ﻓﺈﻧﻪ ﺃﻋﻠﻢُ ﺑ ﻪ ﻭﺃﺭﺣﻢْ ﺑﻪ ﻣﻦ ﺃﻣ ﻪ ﺍﻟﺘ ﻲ ﻭﻟﺪﺗ ﻪ
٬ ﻓﻤﺎ ﻟﻠﻌﺒﺪ ﺇﻻ ﺃﻥ ﻳﺮﺿﻰ ﺑﺤﻜﻢ ﺭﺑﻪ ٬ ﻭﻳﻔﻮﺽ ﺍﻷﻣ ﺮ ﺇﻟﻴ ﻪ ﻭﻳﻜﺘﻔ ﻲ ﺑﻜﻔﺎﻳ ﺔ ﺭﺑ ﻪ
ﻭﺧﺎﻟﻘِ ﻪ ﻭﻣﻮﻻﻩ.
· ﻭﻟﻌﺒ ﺪُ ﻟ ﻀﻌﻔﻪ ﻭﻟﻌﺠ ﺰِ ﻩ ﻻ ﻳ ﺪﺭﻱ ﻣ ﺎ ﻭﺭﺍء ﺣﺠ ﺐِ ﺍﻟﻐﻴ ﺐِ ٬ ﻓﻬ ﻮ ﻻ ﻳ ﺮﻯ ﺇﻻ
ﻇﻮﺍﻫﺮ ﺍﻷﻣﻮﺭِ ﺃﻣﺎ ﺍﻟﺨﻮﺍﻓﻲ ﻓﻌﻠﻤُ ﻬﺎ ﻋﻨﺪ ﺭﺑﻲ ٬ﻓﻜ ﻢ ﻣ ﻦ ﻣﺤﻨ ﺔٍ . ﺻ ﺎﺭﺕ ﻣﻨﺤ ﺔً
ﻭﻛﻢ ﻣ ﻦ ﺑﻠﻴﺔٍ ﺃﺻﺒﺤﺖ ﻋﻄﻴﺔً ٬ ﻓﺎﻟﺨﻴﺮُ ﻛﺎﻣﻦٌ ﻓﻲ ﺍﻟﻤﻜﺮﻭﻩِ .
ﻋَﺼَ ﻰ ﺭﺑﱠ ﻪ ﻓﺄﻫﺒﻄَ ﻪ ﺇﻟ ﻰ ﺍ ﻷﺭﺽِ ٬ ﻓﻈ ﺎﻫﺮِ ﺍﻟﻤ ﺴﺄﻟﺔ · ﺃﺑﻮﻧﺎ ﺁﺩﻡ ﺃﻛﻞَ ﻣﻦ ﺍﻟﺸﺠﺮﺓِ ﻭ
ﺃﻥ ﺁﺩﻡ ﺗﺮﻙ ﺍﻷﺣﺴﻦَ ﻭﺍﻷﺻﻮﺏَ ﻭﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﻤﻜﺮﻭﻩ ٬ ﻭﻟﻜﻦ ﻋﺎﻗﺒ ﺔ ﺃﻣ ﺮﻩ ﺧﻴ ﺮٌ
ﻋﻈﻴﻢٌ ﻭﻓﻀﻞٌ ﺟﺴﻴﻢ ٬ ﻓﺈﻥ ﺍﷲ ﺗﺎﺏَ ﻋﻠﻴﻪ ﻭﻫﺪﺍﻩ ﻭﺍﺟﺘﺒﺎﻩ ﻭﺟﻌﻠﻪ ﻧﺒﻴﺎً ﻭﺃﺧﺮﺝ ﻣ ﻦ
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ﺻﻠﺒِ ﻪ ﺭُ ﺳُ ﻼً ﻭﺃﻧﺒﻴﺎءَ ﻭﻋﻠﻤ ﺎءَ ﻭﺷ ﻬﺪﺍءَ ﻭﺃﻭﻟﻴ ﺎء ﻭﻣﺠﺎﻫ ﺪﻳﻦ ﻭﻋﺎﺑ ﺪﻳﻦ ﻭﻣﻨﻔﻘ ﻴﻦ٬
ﺠﻨﱠ ﺔَ ٬ ﴾ ﻭﺑ ﻴﻦ ﻗﻮﻟ ﻪ ﴿ ﺛُ ﻢﱠ ﻓ ﺴﺒﺤﺎﻥ ﺍﷲ ﻛ ﻢ ﺑ ﻴﻦ ﻗﻮﻟ ﻪ ﴿ ﺍﺳُْ ﻜﻦْ ﺃَﻧْ ﺖَ ﻭَ َﺯﻭْﺟُ ﻚَ ﺍﻟْ َ
ﻋَﻠﻴْﻪِ ﻭَﻫَﺪَﻯ﴾ ﻓﺈﻥ ﺣﺎﻟﺔ ﺍﻷﻭﻝ ﺳﻜﻦٌ ﻭﺃﻛﻞٌ ﻭﺷ ﺮﺏٌ ﻭﻫ ﺬﺍ ﺣ ﺎﻝ ﺟ َﺘﺒَﺎﻩَُ ﺭﺑﱡﻪَُ ﻓﺘَﺎﺏََ
ﺍ ْ
ﻋﺎﻣ ﺔ ﺍﻟﻨ ﺎﺱ ﺍﻟ ﺬﻳﻦ ﻻ ﻫ ﻢّ ﻟﻬ ﻢ ﻭﻻ ﻃﻤﻮﺣ ﺎﺕ ٬ ﻭﺃﻣ ﺎ ﺣﺎﻟ ﻪ ﺑﻌ ﺪ ﺍﻻﺟﺘﺒ ﺎءِ
ﻭﺍﻻﺻﻄﻔﺎء ﻭﺍﻟﻨﺒﻮﺓِ ﻭﺍﻟﻬﺪﺍﻳﺔِ ﻓﺤﺎﻝٌ ﻋﻈﻴﻤﺔ ﻭﻣﻨﺰﻟﺔٌ ﻛﺮﻳﻤﺔ ﻭﺷﺮﻑٌ ﺑﺎﺫﺥٌ .
· ﻭﻫﺬﺍ ﺩﺍﻭﺩُ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﺭﺗﻜﺐ ﺍﻟﺨﻄﻴﺌﺔَ ﻓﻨﺪﻡ ﻭﺑﻜﻰ , ﻓﻜﺎﻧ ﺖ ﻓ ﻲ ﺣﻘﱢ ﻪ ﻧﻌﻤ ﺔٌ ﻣ ﻦ
ﺃﺟﻞﱢ ﺍﻟﻨﻌﻢ , ﻓﺈﻧﻪ ﻋﺮﻑ ﺭﺑﻪ ﻣﻌﺮﻓﺔ ﺍﻟﻌﺒﺪِ ﺍﻟﻄﺎﺋﻊِ ﺍﻟﺬﻟﻴﻞ ﺍﻟﺨﺎﺷﻊِ ﺍﻟﻤﻨﻜ ﺴﺮِ , ﻭﻫ ﺬﺍ
ﻣﻘﺼﻮﺩُ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻓ ﺈﻥ ﻣ ﻦ ﺃﺭﻛ ﺎﻥِ ﺍﻟﻌﺒﻮﺩﻳ ﺔ ﺗﻤ ﺎﻡُ ﺍﻟ ﺬﻝﱢ ﷲِ ﻋ ﺰﱠ ﻭﺟ ﻞﱠ . ﻭ ﻗ ﺪ ﺳ ﺌِ ﻞ
ﺷﻴﺦ ﺍﻹﺳﻼﻡِ ﺍﺑﻦُ ﺗﻴﻤﻴﺔ ﻋ ﻦ ﻗﻮﻟ ﻪ )) : r ﻋﺠﺒ ﺎً ﻟﻠﻤ ﺆﻣﻦِ ﻻ ﻳﻘ ﻀﻲ ﺍﷲُ ﻟ ﻪ ﺷ ﻴﺌﺎً
ﺇﻻ ﻛﺎﻥ ﺧﻴ ﺮﺍً ﻟ ﻪ (( ﻫ ﻞ ﻳ ﺸﻤﻞ ﻫ ﺬﺍ ﻗ ﻀﺎء ﺍﻟﻤﻌ ﺼﻴﺔِ ﻋﻠ ﻰ ﺍﻟﻌﺒ ﺪِ ؟ , ﻗ ﺎﻝ ﻧﻌ ﻢ ؛
ﺑ ﺸﺮﻃِ ﻬﺎ ﻣﻦ ﺍﻟﻨﺪﻡِ ﻭﺍﻟﺘﻮﺑﺔِ ﻭﺍﻻﺳﺘﻐﻔﺎﺭِ ﻭﺍﻻﻧﻜﺴﺎﺭِ.
ﻓﻲ ﺗﻘﺪﻳﺮِ ﺍﻟﻤﻌﺼﻴﺔِ ﻣﻜﺮﻭﻩٌ ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ٬ ﻭﺑﺎﻃﻨُ ﻪ ﻣﺤﺒ ﻮﺏٌ ﺇﺫﺍ ﺍﻗﺘ ﺮﻥ ﻓﻈﺎﻫﺮُ ﺍﻷﻣﺮِ
ﺑﺸﺮﻃِ ﻪ .
· ﻭﺧﻴﺮﺓ ﺍﷲِ ﻭﻟﻠﺮﺳﻮﻝِ ﻣﺤﻤﺪٍ r ﻇﺎﻫﺮﺓٌ ﺑ ﺎﻫﺮﺓٌ , ﻓ ﺈﻥ ﻛ ﻞﱠ ﻣﻜ ﺮﻭﻩٍ ﻭﻗ ﻊَ ﻟ ﻪ ﺻ ﺎﺭَ
ﻣﺤﺒﻮﺑﺎً ﻣﺮﻏﻮﺑﺎً , ﻓﺈﻥ ﺗﻜ ﺬﻳﺐ ﻗﻮﻣِ ﻪ ﻟ ﻪ ؛ ﻭﻣﺤ ﺎ ﺭﺑﺘِ ﻬﻢ ﺇﻳ ﺎﻩ ﻛ ﺎﻥ ﺳ ﺒﺒﺎً ﻓ ﻲ ﺇﻗﺎﻣ ﺔِ
ﺳﻮﻕ ﺍﻟﺠﻬﺎﺩِ ٬ ﻭﻣﻨﺎﺻﺮﺓِ ﺍﷲِ ﻭﺍﻟﺘﻀﺤﻴﺔِ ﻓﻲ ﺳﺒﻴﻠِ ﻪ , ﻓﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻐ ﺰﻭﺍﺕُ ﺍﻟﺘ ﻲ
ﻓﺘﺤﺎً ﻋﻠﻴﻪ , ﻭﺍﺗﺨﺬ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻤﺆﻣﻨﻴﻦ ﺷﻬﺪﺍء ﺟﻌﻠﻬ ﻢ ﻣ ﻦ ﻧﺼﺮ ﺍﷲُ ﻓﻴﻬﺎ ﺭﺳﻮﻟﻪ ,
ﻭﺭﺛﺔِ ﺟﻨﺔ ﺍﻟﻨﻌﻴﻢ , ﻭﻟﻮﻻ ﺗﻠﻚ ﺍﻟﻤﺠﺎﺑﻬﺔ ﻣﻦ ﺍﻟﻜﻔ ﺎﺭ ﻟ ﻢ ﻳﺤ ﺼﻞْ ﻫ ﺬﺍ ﺍﻟﺨﻴ ﺮُ ﺍﻟﻜﺒﻴ ﺮ
ﻭﺍ ﻟﻔﻮﺯُ ﺍﻟﻌﻈﻴﻢُ , ﻭﻟﻤ ﺎ ﻃُ ﺮِﺩ r ﻣ ﻦ ﻣﻜ ﺔ ﻛ ﺎﻥ ﻇ ﺎﻫﺮُ ﺍﻷﻣ ﺮِ ﻣﻜﺮﻭﻫ ﺎً ﻭﻟﻜ ﻦ ﻓ ﻲ
ﺑﺎﻃﻨِ ﻪ ﺍﻟﺨﻴﺮُ ﻭﺍﻟﻔﻼﺡُ ﻭﺍﻟﻤ ﻨّﺔُ , ﻓﺈﻧﻪ ﺑﻬﺬﻩ ﺍﻟﻬﺠﺮﺓِ ﺃﻗ ﺎﻡ r ﺩﻭﻟ ﺔ ﺍﻹﺳ ﻼﻡِ ٬ ﻭﻭﺟ ﺪ
ﺃﻧ ﺼﺎﺭﺍً ٬ ﻭﺗﻤﻴ ﺰ ﺃﻫ ﻞُ ﺍﻹﻳﻤ ﺎﻥ ﻣ ﻦ ﺃﻫ ﻞِ ﺍﻟﻜﻔ ﺮِ , ﻭﻋُ ﺮِ ﻑَ ﺍﻟ ﺼﺎﺩﻕ ﻓ ﻲ ﺇﻳﻤﺎﻧِ ﻪ
ﻭﻫﺠﺮﺗﻪ ﻭﺟﻬﺎﺩِ ﻩ ﻣﻦ ﺍﻟﻜﺎﺫﺏِ . ﻭﻟﻤﺎ ﻏُ ﻠﺐ ﻋﻠﻴ ﻪ ﺍﻟ ﺼﻼﺓ ﻭﺍﻟ ﺴﻼﻡ ﻭﺃﺻ ﺤﺎﺑُ ﻪ ﻓ ﻲ
ﺃﺣﺪٍ ﻛﺎﻥ ﺍﻷﻣﺮُ ﻣﻜﺮﻭﻫﺎً ﻓﻲ ﻇﺎﻫﺮِ ﻩ ٬ ﺷ ﺪﻳﺪﺍً ﻋﻠ ﻰ ﺍﻟﻨﻔ ﻮﺱِ ٬ ﻟﻜ ﻦ ﻇﻬ ﺮ ﻟ ﻪ ﻣ ﻦ
ﺍﻟﺨﻴﺮِ ﻭﺣﺴﻦِ ﺍﻻﺧﺘﻴﺎﺭِ ﻣﺎ ﻳﻔﻮﻕُ ﺍﻟﻮﺻﻒ , ﻓﻘﺪ ﺫﻫﺐ ﻣﻦ ﺑﻌ ﺾِ ﺍﻟﻨﻔ ﻮﺱِ ﺍﻟﻌﺠ ﺐُ
ﺑﺎﻧﺘﺼﺎﺭِ ﻳﻮﻡ ﺑﺪﺭٍ ٬ ﻭﺍﻟﺜﻘﺔُ ﺑﺎﻟﻨﻔﺲِ ٬ ﻭﺍﻻﻋﺘﻤﺎﺩُ ﻋﻠﻴﻬﺎ , ﻭﺍﺗﺨﺬ ﺍﷲُ ﻣ ﻦ ﺍﻟﻤ ﺴﻠﻤﻴﻦ
ﺷ ﻬﺪﺍء ﺃﻛ ﺮﻣﻬﻢ ﺑﺎﻟﻘﺘ ﻞِ ﻛﺤﻤ ﺰﺓ ﺳ ﻴﺪِ ﺍﻟ ﺸﻬﺪﺍء , ﻭﻣ ﺼﻌﺐِ ﺳ ﻔﻴﺮِ ﺍﻹﺳ ﻼﻡ,
ﻭﻋﺒ ﺪِ ﺍﷲ ﺍ ﺑ ﻦ ﻋﻤ ﺮ ﻭٍ ﻭﺍﻟ ﺪِ ﺟ ﺎﺑﺮ ﺍﻟ ﺬﻱ ﻛﻠﻤ ﻪ ﺍﷲُ ﻭﻏﻴ ﺮﻫﻢ , ﻭﺍﻣﺘ ﺎﺯ ﺍﻟﻤﻨ ﺎﻓﻘﻮﻥ
ﺑﻐﺰﻭﺓِ ﺃﺣ ﺪ ٬ ﻭﻓ ﻀﺢ ﺃﻣ ﺮﻫﻢ ٬ ﻭﻛ ﺸﻒُ ﺍﷲُ ﺃﺳ ﺮﺍﺭﻫﻢ ﻭﻫﺘ ﻚ ﺃﺳ ﺘﺎ ﺭَﻫُ ﻢْ . . ﻭﻗ ﺲْ
ﻋﻠ ﻰ ﺫﻟ ﻚ ﺃﺣﻮﺍﻟ ﻪ ٬ r ﻭﻣﻘﺎﻣﺎﺗ ﻪ ﺍﻟﺘ ﻲ ﻇﺎﻫﺮُ ﻫ ﺎ ﺍﻟﻤﻜ ﺮﻭ ﻩُ ٬ ﻭﺑﺎﻃﻨُ ﻬ ﺎ ﺍﻟﺨﻴ ﺮُ ﻟ ﻪُ
ﻭﻟﻠﻤﺴﻠﻤﻴﻦ .
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ﺴْﻦَ ﺍﺧﺘﻴ ﺎﺭِ ﺍﷲِ ﻟﻌﺒ ﺪِ ﻩ ﻫﺎﻧ ﺖْ ﻋﻠﻴ ﻪ ﺍﻟﻤ ﺼﺎﺋﺐُ ٬ ﻭﺳ ﻬﻠﺖْ ﻋﻠﻴ ﻪ · ﻭﻣ ﻦ ﻋَ ﺮَ ﻑَ ﺣُ
ﺍﻟﻤ ﺼﺎﻋﺐُ , ﻭﺗﻮﻗ ﻊَ ﺍﻟﻠﻄ ﻒَ ﻣ ﻦ ﺍﷲِ ٬ ﻭﺍﺳﺘﺒ ﺸﺮ ﺑﻤ ﺎ ﺣ ﺼﻞ ٬ ﺛﻘ ﺔً ﺑﻠﻄ ﻒِ ﺍﷲِ
ﻭﻛﺮﻣِ ﻪ ٬ ﻭﺣ ﺴﻦِ ﺍﺧﺘﻴ ﺎﺭِ ﻩ ٬ ﺣﻴﻨﻬ ﺎ ﻳ ﺬﻫﺐُ ﺣﺰﻧُ ﻪ ﻭﺿ ﺠﺮُ ﻩ ﻭﺿ ﻴﻖُ ﺻ ﺪﺭِ ﻩ,
ﻭﻳﺴﻠﻢ ﺍﻷ ﻣﺮ ﻟﺮﺑﻪ ﺟﻞﱠ ﻓﻲ ﻋ ﻼﻩ ٬ ﻓ ﻼ ﻳﺘ ﺴﺨﻂُ ﻭﻻ ﻳﻌﺘ ﺮﺽُ ٬ ﻭﻻ ﻳﺘ ﺬ ﻣّﺮُ ٬ ﺑ ﻞ
ﻳﺸﻜﺮُ ﻭﻳﺼﺒﺮُ ٬ ﺣﺘﻰ ﺗﻠﻮﺡ ﻟﻪ ﺍﻟﻌﻮﺍﻗﺐُ ٬ ﻭﺗﻨﻘﺸﻊُ ﻋﻨﻪ ﺳﺤﺐُ ﺍﻟﻤﺼﺎﺋﺐِ .
· ﻧﻮﺡٌ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡُ ﻳُﺆﺫﻯ ﺃﻟﻒَ ﻋﺎﻡ ﺇﻻ ﺧﻤ ﺴﻴﻦ ﻋﺎﻣ ﺎً ﻓ ﻲ ﺳ ﺒﻴﻞِ ﺩﻋﻮﺗِ ﻪِ , ﻓﻴ ﺼﺒﺮُ
ﻭﻳﺤﺘﺴﺐُ ﻭﻳ ﺴﺘﻤﺮﱡ ﻓ ﻲ ﻧ ﺸﺮِ ﺩﻋﻮﺗِ ﻪ ﺇﻟ ﻰ ﺍﻟﺘﻮﺣﻴ ﺪِ ﻟ ﻴﻼً ﻭﻧﻬ ﺎﺭﺍً , ﺳ ﺮﺍً ﻭﺟﻬ ﺮﺍً,
ﺣﺘﻰ ﻳﻨﺠﻴﻪ ﺭﺑﱡ ﻪ ﻭﻳﻬﻠﻚ ﻋﺪﻭﻩ ﺑﺎﻟﻄﻮﻓﺎﻥِ .
· ﺇﺑﺮﺍﻫﻴﻢُ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡُ ﻳُﻠﻘ ﻰ ﻓ ﻲ ﺍﻟﻨ ﺎﺭِ ﻓﻴﺠﻌﻠُ ﻬ ﺎ ﺍﷲ ﻋﻠﻴ ﻪ ﺑ ﺮْ ﺩﺍً ﻭﺳ ﻼﻣﺎً , ﻭﻳﺤﻤﻴ ﻪ
ﻣﻦ ﺍﻟﻨﻤﺮﻭﺩِ ٬ ﻭﻳﻨﺠﻴﻪِ ﻣﻦ ﻛﻴﺪِ ﻗﻮﻣ ﻪ ﻭﻳﻨ ﺼﺮُ ﻩ ﻋﻠ ﻴﻬﻢ ٬ ﻭﻳﺠﻌ ﻞُ ﺩﻳﻨ ﻪ ﺧﺎﻟ ﺪﺍً ﻓ ﻲ
ﺍﻷﺭﺽِ .
· ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻳﺘﺮﺑﺺُ ﺑﻪ ﻓﺮﻋﻮﻥُ ﺍﻟ ﺪﻭﺍﺋﺮ ٬ ﻭﻳﺤﻴ ﻚُ ﻟ ﻪ ﺍﻟﻤﻜﺎﺋ ﺪ ٬ ﻭﻳﺘﻔ ﻨﻦُ
ﻓ ﻲ ﺇﻳﺬﺍﺋ ﻪ ﻭﻳﻄ ﺎﺭﺩُ ﻩ , ﻓﻴﻨ ﺼﺮُ ﻩ ﺍﷲُ ﻋﻠﻴ ﻪ ﻭﻳﻌﻄﻴ ﻪ ﺍﻟﻌ ﺼﺎ ﺗﻠﻘ ﻒُ ﻣ ﺎ ﻳ ﺄﻓﻜﻮﻥ,
ﻭﻳﺸﻖُ ﻟﻪ ﺍﻟﺒﺤﺮَ ﻭﻳﺨﺮﺝُ ﻣﻨﻪ ﺑﻤﻌﺠﺰﺓٍ ٬ ﻭﻳﻬﻠﻚُ ﺍﷲُ ﻋﺪﻭﱠ ﻩ ﻭﻳﺨﺰﻳﻪ .
· ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡُ ﻳﺤﺎﺭﺑُ ﻪ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ٬ ﻭﻳﺆﺫﻭﻧﻪ ﻓﻲ ﺳﻤﻌﺘﻪ ﻭﺃﻣﱢ ﻪ ﻭﺭﺳ ﺎﻟﺘِ ﻪ,
ﻭﻳﺮﻳ ﺪﻭﻥ ﻗﺘﻠ ﻪ ﻓﻴﺮﻓﻌُ ﻪ ﺍﷲُ ﺇﻟﻴ ﻪ ﻭﻳﻨ ﺼﺮُ ﻩ ﻧ ﺼﺮﺍً ﻣ ﺆﺯﺭﺍً ٬ ﻭﻳﺒ ﻮءُ ﺃﻋ ﺪﺍﺅﻩ
ﺑﺎﻟﺨﺴﺮﺍﻥِ .
· ﺭﺳﻮﻟُﻨﺎ ﻣﺤﻤﺪ r ﻳﺆﺫﻳ ﻪ ﺍﻟﻤ ﺸﺮﻛﻮﻥ ﻭﺍﻟﻴﻬ ﻮﺩُ ﻭﺍﻟﻨ ﺼﺎﺭﻯ ﺃﺷ ﺪﱠ ﺍﻹﻳ ﺬﺍءِ , ﻭﻳ ﺬﻭﻕُ
ﺻ ﻨﻮﻑَ ﺍﻟ ﺒﻼءِ ٬ ﻣ ﻦ ﺗﻜ ﺬﻳﺐٍ ﻭﻣﺠﺎﺑﻬ ﺔٍ ﻭﺭﺩٍ ﻭﺍﺳ ﺘﻬﺰﺍءٍ ﻭﺳ ﺨﺮﻳﺔٍ ﻭﺳ ﺐﱟ ﻭﺷ ﺘﻢٍ
ﻭﺍﺗﻬﺎﻡِ ﺑﺎﻟﺠﻨﻮﻥِ ﻭﺍﻟﻜﻬﺎﻧﺔِ ﻭﺍﻟ ﺸﻌﺮِ ﻭﺍﻟﺴﺤﺮِ ﻭﺍﻻﻓﺘﺮﺍءِ , ﻭﻳُﻄ ﺮﺩُ ﻭﻳُﺤ ﺎﺭَ ﺏُ ﻭﻳُﻘﺘ ﻞ
ﺃﺻﺤﺎﺑُ ﻪ ﻭﻳُﻨ ﻜﱠﻞُ ﺑﺄﺗﺒﺎﻋِ ﻪ , ﻭﻳُﺘﻬﻢُ ﻓﻲ ﺯﻭﺟﺘِ ﻪ ٬ ﻭﻳ ﺬﻭﻕُ ﺃﺻ ﻨﺎﻑ ﺍﻟﻨﻜﺒ ﺎﺕِ ٬ ﻭﻳﻬ ﺪﺩ
ﺑﺎﻟﻐﺎﺭﺍﺕِ ٬ ﻭﻳﻤﺮ ﺑﺄﺯﻣﺎﺕٍ , ﻭﻳﺠﻮﻉ ﻭﻳﻔﺘﻘﺮُ ٬ ﻭﻳﺠ ﺮﺡُ ٬ ﻭﺗﻜ ﺴﺮ ﺛﻨﻴﺘُ ﻪُ ٬ ﻭﻳ ﺸﺞ
ﺭﺃﺳُ ﻪ ﻭﻳﻔﻘﺪُ ﻋﻤﻪ ﺃﺑﺎ ﻃﺎﻟﺐ ﺍﻟﺬﻱ ﻧﺎﺻﺮﻩ , ﻭﺗﺬﻫﺐ ﺯﻭﺟﺘُ ﻪ ﺧﺪ ﻳﺠﺔ ﺍﻟﺘﻲ ﻭﺍﺳﺘﻪ,
ﺼَﺮُ ﻓﻲ ﺍﻟ ﺸﻌﺐ ﺣﺘ ﻰ ﻳﺄﻛ ﻞ ﻫ ﻮ ﻭﺃﺻ ﺤﺎﺑﻪ ﺃﻭﺭﺍﻕ ﺍﻟ ﺸﺠﺮِ , ﻭﺗﻤ ﻮﺕُ ﺑﻨﺎﺗُ ﻪ ﻭﻳُ ﺤْ
ﻓﻲ ﺣﻴﺎﺗِ ﻪ ﻭﺗﺴﻴﻞُ ﺭﻭﺡُ ﺍﺑﻨِ ﻪ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻴﻦ ﻳﺪﻳﻪِ , ﻭﻳُﻐﻠ ﺐُ ﻓ ﻲ ﺃﺣ ﺪ , ﻭﻳُﻤ ﺰﱠ ﻕُ ﻋﻤ ﻪ
ﺣﻤ ﺰﺓُ , ﻭﻳﺘﻌ ﺮﺽ ﻟﻌ ﺪﺓ ﻣﺤ ﺎﻭﻻﺕ ﺍﻏﺘﻴ ﺎﻝ , ﻭﻳ ﺮﺑﻂُ ﺍﻟﺤَ ﺠَ ﺮَ ﻋﻠ ﻰ ﺑﻄﻨِ ﻪ ﻣ ﻦ
ﺍﻟﺠ ﻮﻉِ ﻭﻻ ﻳﺠ ﺪُ ﺃﺣﻴﺎﻧ ﺎً ﺧﺒ ﺰَ ﺍﻟ ﺸﻌﻴﺮِ ﻭﻻ ﺭﺩﻱءَ ﺍﻟﺘﻤ ﺮ , ﻭﻳ ﺬﻭﻕُ ﺍﻟﻐ ﺼﺺ
ﻭﻳﺘﺠ ﺮﻉ ﻛ ﺄﺱ ﺍﻟﻤﻌﺎﻧ ﺎﺓ , ﻭﻳُﺰﻟ ﺰﻝُ ﻣ ﻊ ﺃﺻ ﺤﺎﺑِ ﻪ ﺯﻟ ﺰﺍﻻً ﺷ ﺪﻳﺪﺍً ﻭﺗﺒﻠ ﻎُ ﻗﻠ ﻮﺑﻬُ ﻢ
ﺍﻟﺤﻨﺎﺟﺮ , ﻭﺗﻌﻜﺲ ﻣﻘﺎﺻ ﺪُ ﻩ ﺃﺣﻴﺎﻧ ﺎً ٬ ﻭﻳﺒﺘﻠ ﻰ ﺑﺘﻴ ﻪ ﺍﻟﺠﺒ ﺎﺑﺮﺓِ ﻭﺻَ ﻠَ ﻒِ ﺍﻟﻤﺘﻜﺒ ﺮﻳﻦ
ﻭﺳ ﻮءِ ﺃﺩﺏِ ﺍﻷﻋ ﺮﺍﺏِ ﻭﻋﺠ ﺐِ ﺍﻷﻏﻨﻴ ﺎء ٬ ﻭﺣﻘ ﺪِ ﺍﻟﻴﻬ ﻮﺩِ ٬ ﻭﻣﻜ ﺮِ ﺍﻟﻤﻨ ﺎﻓﻘﻴﻦ ٬
ﻻ ﲢﺰﻥ
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ﻂْءِ ﺍﺳﺘﺠﺎﺑﺔِ ﺍﻟﻨﺎﺱِ , ﺛﻢ ﺗﻜﻮﻥ ﺍﻟﻌﺎﻗﺒﺔُ ﻟ ﻪ ٬ ﻭﺍﻟﻨ ﺼﺮُ ﺣﻠﻴﻔ ﻪ ٬ ﻭﺍﻟﻔ ﻮﺯُ ﺭﻓﻴﻘ ﻪ٬ ﻭﺑُ
ﻓﻴﻈﻬ ﺮُ ﺍﷲُ ﺩﻳﻨ ﻪ ٬ ﻭﻳﻨ ﺼﺮُ ﻋﺒ ﺪﻩ ٬ ﻭﻳﻬ ﺰﻡ ﺍ ﻷﺣ ﺰﺍﺏ ﻭﺣ ﺪﻩ ٬ ﻭﻳﺨ ﺬﻝ ﺃﻋ ﺪﺍءﻩ
ﻭﻳﻜﺒﺘﻬﻢ ﻭﻳﺨﺰﻳﻬﻢ , ﻭﺍﷲُ ﻏﺎﻟﺐٌ ﻋﻠﻰ ﺃﻣﺮِ ﻩ ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱِ ﻻ ﻳﻌﻠﻤﻮﻥ .
· ﻭﻫﺬﺍ ﺃﺑﻮ ﺑﻜﺮ ﻳﺘﺤﻤﻞُ ﺍﻟﺸﺪﺍﺋﺪ ٬ ﻭﻳﺴﺘﺴ ﻬﻞُ ﺍﻟﺼﻌﺎﺏَ ﻓ ﻲ ﺳ ﺒﻴﻞ ﺩﻳﻨِ ﻪ ﻭﻳﻨﻔ ﻖُ ﻣﺎﻟ ﻪ
ﻭﻳﺒ ﺬﻝُ ﺟﺎﻫ ﻪ ٬ ﻭﻳﻘ ﺪﻡ ﺍﻟﻐ ﺎﻟﻲ ﻭﺍﻟ ﺮﺧﻴﺺَ ﻓ ﻲ ﺳ ﺒﻴﻞِ ﺍﷲِ ٬ ﺣﺘ ﻰ ﻳﻔ ﻮﺯ ﺑﻠﻘ ﺐِ
ﺍﻟﺼﺪﻳﻖِ .
· ﻭﻋﻤ ﺮُ ﺑ ﻦُ ﺍﻟﺨﻄ ﺎﺏِ ﻳ ﻀﺮﺝُ ﺑﺪﻣﺎﺋِ ﻪ ﻓ ﻲ ﺍﻟﻤﺤ ﺮﺍﺏِ ٬ ﺑﻌ ﺪ ﺣﻴ ﺎﺓٍ ﻣﻠﺆﻫ ﺎ ﺍﻟﺠﻬ ﺎﺩُ
ﻭﺍﻟﺒﺬﻝُ ﻭﺍﻟﺘﻀﺤﻴﺔُ ﻭﺍﻟﺰﻫﺪُ ﻭﺍﻟﺘﻘﺸﻒُ ﻭﺇﻗﺎﻣﺔُ ﺍﻟﻌﺪﻝِ ﺑﻴﻦ ﺍﻟﻨﺎﺱِ .
· ﻭﻋﺜﻤﺎﻥُ ﺑﻦ ﻋﻔﺎﻥَُ ﺫ ﺑِﺢَ ﻭﻫﻮ ﻳﺘﻠﻮ ﺍﻟﻘﺮﺁﻥ , ﻭﺫﻫﺒﺖْ ﺭﻭﺣُ ﻪ ﺛﻤﻨﺎً ﻟﻤﺒﺎﺩﺋِ ﻪ ﻭﺭﺳﺎﻟﺘِ ﻪ.
· ﻭﻋﻠﻲ ﺑﻦ ﺃﺑﻲ ﻃﺎﻟﺐٍ ﻳُﻐﺘﺎﻝُ ﻓﻲ ﺍﻟﻤﺴﺠﺪِ ٬ ﺑَ ﻌْ ﺪَ ﻣﻮﺍﻗ ﻒ ﺟﻠﻴﻠ ﺔٍ ﻭﻣﻘﺎﻣ ﺎﺕٍ ﻋﻈﻴﻤ ﺔ
ﻣﻦ ﺍﻟﺘﻀﺤﻴﺔِ ﻭﺍﻟﻨﺼﺮِ ﻭﺍﻟﻔﺪﺍءِ ﻭﺍﻟﺼﺪﻕِ .
· ﻭﺍﻟﺤﺴﻴﻦُ ﺑﻦ ﻋﻠﻲ ﻳﺮﺯﻗُ ﻪ ﺍﷲٌ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻳُ ﻘْ ﺘَﻞُ ﺑﺴﻴﻒِ ﺍﻟﻈﻠﻢِ ﻭﺍﻟﻌﺪﻭﺍﻥِ .
· ﻭﺳﻌﻴﺪُ ﺑﻦُ ﺣﺒﻴﺮٍ ﺍﻟﻌﺎﻟﻢُ ﺍﻟﺰﺍﻫﺪُ ﻳﻘﺘﻠﻪ ﺍﻟﺤﺠﺎﺝُ ﻓﻴﺒﻮءُ ﺑﺈﺛ ﻤِﻪِ .
· ﻭﺍﺑﻦُ ﺍﻟﺰﺑﻴﺮِ ﻳﻜﺮﻣُ ﻪ ﺍﷲُ ﺍﻟﺸﻬﺎﺩﺓِ ﻓﻲ ﺍﻟﺤﺮِ ﻡ ﻋﻠﻰ ﻳﺪِ ﺍﻟﺤﺠﺎﺝِ ﺑﻦِ ﻳﻮﺳﻒ ﺍﻟﻈﺎﻟﻢِ .
· ﻭﻳُﺤ ﺒﺲ ﺍﻹﻣ ﺎﻡُ ﺃﺣﻤ ﺪُ ﺑ ﻦُ ﺣﻨﺒ ﻞَ ﻓ ﻲ ﺍﻟﺤ ﻖ ٬ ﻭﻳُﺠﻠ ﺪ ﻓﻴ ﺼﻴﺮُ ﺇﻣ ﺎﻡَ ﺃﻫ ﻞِ ﺍﻟ ﺴﻨﺔِ
ﻭﺍﻟﺠﻤﺎﻋﺔِ .
· ﻭﻳﻘﺘﻞ ﺍﻟﻮﺍﺛﻖُ ﺍﻹﻣ ﺎﻡَ ﺃﺣﻤ ﺪَ ﺑ ﻦ ﻧ ﺼﺮٍ ﺍﻟﺨﺰﺍﻋ ﻲ ﺍﻟﺪﺍﻋﻴ ﺔَ ﺇﻟ ﻰ ﺍﻟ ﺴﻨﺔِ ﺑﻘﻮﻟِ ﻪ ﻛﻠﻤ ﺔ
ﺍﻟﺤﻖﱢ .
· ﻭﺷﻴﺦُ ﺍﻹﺳﻼﻡِ ﺍﺑﻦُ ﺗﻴﻤﻴﺔَ ﻳ ﺴﺠﻦ ﻭﻳُﻤﻨ ﻊُ ﻣ ﻦ ﺃﻫﻠِ ﻪ ﻭﺃﺻ ﺤﺎﺑِ ﻪ ﻭﻛﺘﺒِ ﻪ , ﻓﻴﺮﻓ ﻊُ ﺍﷲُ
ﺫﻛﺮﻩُ ﻓﻲ ﺍﻟﻌﺎﻟﻤﻴﻦ .
ﺟُ ﻠِﺪَ ﺍﻹﻣﺎﻡُ ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﻣﻦ ﻗِﺒَ ﻞ ﺃﺑﻮ ﺟﻌﻔﺮ ﺍﻟﻤﻨﺼﻮﺭ . · ﻭﻗﺪ
· ﻭﺟُﻠﺪ ﺳﻌﻴﺪُ ﺑﻦ ﺍﻟﻤﺴﻴﺐ ﺍﻟﻌﺎﻟﻢ ﺍﻟﺮﺑﺎﻧ ﻲ , ﺟﻠﺪﻩ ﺃﻣﻴﺮُ ﺍﻟﻤﺪﻳﻨﺔِ .
· ﻭﺿ ﺮﺏ ﺍﻹﻣ ﺎﻡ ﺑ ﻦ ﻋﺒ ﺪُ ﺍﷲ ﺑ ﻦ ﻋ ﻮﻥٍ ﺍﻟﻌ ﺎﻟﻢُ ﺍﻟﻤﺤ ﺪﺙُ , ﺿ ﺮﺑﻪ ﺑ ﻼ ﻝ ﺑ ﻦ ﺃﺑ ﻲ
ﺑﺮﺩﻩ.
· ﻭﻟﻮ ﺫﻫﺒﺖ ﺃﻋﺪﺩ ﻣﻦ ﺍﺑﺘﻠُ ﻰَ ﺑﻌ ﺰﻝ ﺃﻭ ﺳ ﺠﻦٍ ﺃﻭ ﺟﻠ ﺪٍ ﺃﻭ ﻗﺘ ﻞٍ ﺃﻭ ﺃﺫﻯ ﻟﻄ ﺎﻝَ ﺍﻟﻤﻘ ﺎﻡَ
ﻭﻟﻜﺜﺮَ ﺍﻟﻜﻼﻡَ , ﻭﻓﻴﻤﺎ ﺫﻛﺮﺕ ﻛﻔﺎﻳﺔٌ.
ﻭﻓﻲ ﺍﻟﺨﺘﺎﻡ ٬ ﺗﻘﺒﻞ ﺗﺤﻴﺎﺗﻲ ٬ ﻭﻫﺎﻙ ﺳﻼﻣﻲ ﻣﻘﺮﻭﻧﺎً ﺑﺪﻋﺎﺋﻲ ﻟﻚ ﺑﺎﻟﺴﻌﺎﺩﺓ...
ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﺑﺤﻤﺪﻙ ٬ ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ﺯﺃﺗﻮﺏ ﺇﻟﻴﻚ .
ﲢﺰﻥ ﻻ
341
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ﻻ ﲢﺰﻥ
342
ﺍﻟﺨﺎﺗ ـ ﻤ ـ ﺔ
ﺃﻧ ﺎ ﻭﺃﻧ ﺖ ٬ ﻫﻴﱠ ﺎ ﻧﻘ ﺼﺪ ﺍﻟﻐﻨ ﻲﱠ ﺍﻟﻮﺍﺣ ﺪ ﺍﻟﻤﺎﺟ ﺪ ٬ ﺍﻷﺣ ﺪ ﺍﻟ ﺼﻤﺪَ ﺍﻟﺤ ﻲﱠ ﺍﻟﻘﻴ ﻮﻡَ ٬ ﺫﺍ
ﺍﻟﺠﻼﻝِ ﻭﺍﻹﻛ ﺮﺍﻡِ ٬ ﻟﻨﻨﱠﻄِ ﺮﺡ ﻋﻠ ﻰ ﻋﺘﺒ ﺔِ ﺭﺑﻮﺑﻴﺘِ ﻪ ٬ ﻭﻧﻠﺘﺠ ﺊ ﺇﻟ ﻰ ﺑ ﺎﺏِ ﻭﺣﺪﺍﻧﻴﺘِ ﻪ٬
ﻧﺴﺄﻟﻪ ﻭﻧُﻠﺢﱡ ﻓ ﻲ ﺍﻟ ﺴﺆﺍﻝِ ٬ ﻭﻧﻄﻠﺒُ ﻪ ﻭﻧﻨﺘﻈ ﺮُ ﺍﻟﻨﱠ ﻮﺍﻝَ ٬ ﻓﻬ ﻮ ﺍﻟﻤﻌ ﺎﻓﻲ ﺍﻟ ﺸﺎﻓﻲ ﺍﻟﻜ ﺎﻓﻲ
ﻭﻫﻮ ﺍﻟﺨﺎﻟﻖ ﺍﻟﺮﺯﺍﻕُ ﺍﻟﻤﺤﻴﻲ ﺍﻟﻤﻤﻴﺖُ.
َ ﴿ ﺭ ﱠﺑﻨَﺎ ﺁﺗِﻨَﺎ ﻓِﻲ ﺍﻟ ﱡﺪ ْﻧﻴَﺎ ﺣَﺴَﻨَﺔً ﻭَﻓِﻲ ﺍﻵﺧِﺮَﺓِ ﺣَﺴَﻨَﺔً ﻭَ ِﻗﻨَ ﺎ ﻋَﺬَﺍﺏَ ﺍﻟﻨﱠﺎﺭِ. ﴾
)) ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟُﻚ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﻤﻌﺎﻓﺎﺓ ﺍﻟﺪﺍﺋﻤﺔ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ.((
)) ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻣﻦ ﺧﻴﺮ ﻣﺎ ﺳﺄﻟﻚ ﻣﻨﻪ ﻧﺒﻴﱡﻚ ﻣﺤﻤﺪٌ ٬ r ﻭﻧﻌﻮﺫُ ﺑﻚ ﻣ ﻦ ﺷ ﺮﱢ ﻣ ﺎ
ﺍﺳﺘﻌﺎﺫﻙ ﻣﻨﻪ ﻧﺒﻴﱡﻚ ﻣﺤﻤﺪٌ. (( r
ﺴﻞِ ٬ ﻭﻧﻌ ﻮﺫُ
)) ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﻌﻮﺫُ ﺑﻚ ﻣﻦ ﺍﻟﻬﻢﱢ ﻭﺍﻟﺤ ﺰِ ٬ ﻭﻧﻌ ﻮﺫُ ﺑ ﻚ ﻣ ﻦ ﺍﻟﻌَﺠْ ﺰِ ﻭﺍﻟﻜََ
ﺑﻚ ﻣﻦ ﺍﻟﺒﺨﻞِ ﻭﺍﻟﺠُﺒْﻦِ ٬ ﻭﻧﻌﻮﺫُ ﺑﻚ ﻣﻦ ﻏﻠَﺒَﺔِ ﺍﻟﺪﻳﻦِ ﻭﻗﻬْﺮِ ﺍﻟﺮﺟﺎﻝِ. ((
ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏﱢ ﺍﻟﻌﺰﺓِ ﻋﻤﺎ ﻳ ﺼﻔﻮﻥ ٬ ﻭﺳ ﻼﻡٌ ﻋﻠ ﻰ ﺍﻟﻤﺮﺳ ﻠﻴﻦ ٬ ﻭﺍﻟﺤﻤ ﺪُ ﷲِ ﺭﺏﱢ
ﺍﻟﻌﺎﻟﻤﻴﻦ.
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