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ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ
ﺩﺭﺍﺳﺔٌ ﺟﺎﺩﺓﹲ ﺃﺧﺎﺫﺓﹲ ﻣﺴﺆﻭﻟﺔﹲ ،ﺗﻌﲎ ﲟﻌﺎﳉﺔِ ﺍﳉﺎﻧﺐِ ﺍﳌﺄﺳﻮﻱ ﻣﻦ ﺣﻴﺎﺓِ ﺍﻟﺒﺸﺮﻳﺔِ ﺟﺎﻧـﺐ
ﺍﻻﺿﻄﺮﺍﺏِ ﻭﺍﻟﻘﻠﻖ ِ ،ﻭﻓﻘﺪِ ﺍﻟﺜﻘﺔِ ،ﻭﺍﳊﲑﺓ ،ﻭﺍﻟﻜﺂﺑﺔِ ﻭﺍﻟﺘﺸﺎﺅﻡِ ،ﻭﺍﳍﻢ ﻭﺍﻟﻐـﻢ ، ﻭﺍﳊـﺰﻥِ ،
ﻭﺍﻟﻜﺪﺭِ ،ﻭﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁِ ﻭﺍﻹﺣﺒﺎﻁِ .
ﻭﻫﻮ ﺣﻞﱞ ﺍﳌﺸﻜﻼﺕِ ﺍﻟﻌﺼﺮ ﻋﻠﻰ ﻧﻮﺭٍ ﻣﻦ ﺍﻟﻮﺣﻲ ،ﻭﻫﺪﻱ ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻣﻮﺍﻓﻘﺔٍ ﻣـﻊ
ﺍﻟﻔﻄﺮﺓِ ﺍﻟﺴﻮﻳﺔِ ،ﻭﺍﻟﺘﺠﺎﺭﺏِ ﺍﻟﺮﺍﺷﺪﺓِ ،ﻭﺍﻷﻣﺜﺎﻝِ ﺍﳊﻴﺔِ ،ﻭﺍﻟﻘﺼﺺِ ﺍﳉﺬﱠﺍﺏِ ،ﻭﺍﻷﺩﺏِ ﺍﳋﻼﱠﺏِ ،
ﻭﻓﻴﻪ ﻧﻘﻮﻻﺕ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻷﺑﺮﺍﺭ ،ﻭﺍﻟﺘﺎﺑﻌﲔ ﺍﻷﺧﻴﺎﺭِ ،ﻭﻓﻴﻪ ﻧﻔﺤﺎﺕ ﻣﻦ ﻗﺼﻴِﺪِ ﻛﺒﺎﺭِ ﺍﻟﺸـﻌﺮﺍﺀ
،ﻭﻭﺻﺎﻳﺎ ﺟﻬﺎﺑﺬﺓِ ﺍﻷﻃﺒﺎﺀِ ،ﻭﻧﺼﺎﺋﺢِ ﺍﳊﻜﻤﺎﺀِ ،ﻭﺗﻮﺟﻴﻬﺎﺕِ ﺍﻟﻌﻠﻤﺎﺀ .
ﻭﰲ ﺛﻨﺎﻳﺎﻩ ﺃﹸﻃﺮﻭﺣﺎﺕ ﻟﻠﺸﺮﻗﻴﲔ ﻭﺍﻟﻐﺮﺑﻴﲔ ،ﻭﺍﻟﻘﺪﺍﻣﻰ ﻭﺍﶈﺪﺛﲔ .ﻛﻞﱡ ﺫﻟﻚ ﻣﻊ ﻣﺎ ﻳﻮﺍﻓﻖ
ﺍﳊﻖ ﳑﺎ ﻗﺪﻣﺘﻪ ﻭﺳﺎﺋﻞﹸ ﺍﻹﻋﻼﻡ ،ﻣﻦ ﺻﺤﻒٍ ﻭﳎﻼﺕ ،ﻭﺩﻭﺭﻳﺎﺕٍ ﻭﻣﻼﺣﻖ ﻭﻧﺸﺮﺍﺕ .
ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺰﻳﺞ ﻣﺮﺗﺐ ، ﻭﺟﻬﺪ ﻣﻬﺬﱠﺏ ﻣﺸﺬﱠﺏ . ﻭﻫﻮ ﻳﻘﻮﻝﹸ ﻟﻚ ﺑﺎﺧﺘﺼﺎﺭ :
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ﺍﳌﻘﺪﻣﺔ
ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝِ ﺍﷲ ِ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪِ ﻭﺑﻌﺪ:
ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ) ﻻ ﲢﺰﻥ ( ،ﻋﺴﻰ ﺃﻥ ﺗﺴﻌﺪ ﺑﻘﺮﺍﺀﺗﻪِ ﻭﺍﻻﺳﺘﻔﺎﺩﺓِ ﻣﻨﻪ ،ﻭﻟﻚ ﻗﺒﻞ ﺃﻥ ﺗﻘﺮﺃ
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏٍ ﺃﻥ ﲢﺎﻛﻤﻪ ﺇﱃ ﺍﳌﻨﻄﻖِ ﺍﻟﺴﻠﻴﻢِ ﻭﺍﻟﻌﻘﻞِ ﺍﻟﺼﺤﻴﺢِ ،ﻭﻓﻮﻕ ﻫﺬﺍ ﻭﺫﺍﻙ ﺍﻟﻨﻘﹾﻞ ﺍﳌﻌﺼﻮﻡ .
ﺇﻥﱠ ﻣﻦ ﺍﳊﻴﻒِ ﺍﳊﻜﻢ ﺍﳌﹸﺴﺒﻖ ﻋﻠﻰ ﺍﻟﺸﻲﺀِ ﻗﺒﻞﹶ ﺗﺼﻮﺭﻩِ ﻭﺫﻭﻗﻪِ ﻭﴰﱢﻪِ ،ﻭﺇﻥ ﻣﻦ ﻇﻠﻢِ ﺍﳌﻌﺮﻓﺔِ
ﺇﺻﺪﺍﺭ ﻓﺘﻮﻯ ﻣﺴﺒﻘﺔٍ ﻗﺒﻞﹶ ﺍﻹﻃﻼﻉِ ﻭﺍﻟﺘﺄﻣﻞِ ،ﻭﲰﺎﻉِ ﺍﻟﺪﻋﻮﻯ ﻭﺭﺅﻳﺔِ ﺍﳊﺠﺔِ ،ﻭﻗﺮﺍﺀﺓِ ﺍﻟﱪﻫﺎﻥ .
ﻛﺘﺒﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳌﻦ ﻋﺎﺵ ﺿﺎﺋﻘﺔﹰ ﺃﻭ ﺃﱂﱠ ﺑﻪِ ﻫﻢ ﺃﻭ ﺣﺰﻥﹲ ،ﺃﻭ ﻃﺎﻑ ﺑﻪ ﻃـﺎﺋﻒ ﻣـﻦ
ﻣﺼﻴﺒﺔٍ ،ﺃﻭ ﺃﻗﺾ ﻣﻀﺠﻌﺔ ﺃﺭﻕ ، ﻭﺷﺮﺩ ﻧﻮﻣﻪ ﻗﻠﻖ . ﻭﺃﻳﻨﺎ ﳜﻠﻮ ﻣﻦ ﺫﻟﻚ ؟!
ﻫﻨﺎ ﺁﻳﺎﺕ ﻭﺃﺑﻴﺎﺕ ، ﻭﺻﻮﺭ ﻭﻋِﱪ ، ﻭﻓﻮﺍﺋﺪ ﻭﺷﻮﺍﺭﺩ ، ﻭﺃﻣﺜﺎﻝﹲ ﻭﻗﺼﺺ ، ﺳﻜﺒﺖ ﻓﻴﻬـﺎ
ﻋﺼﺎﺭﺓ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻼﻣﻌﻮﻥ ؛ ﻣﻦ ﺩﻭﺍﺀٍ ﻟﻠﻘﻠﺐِ ﺍﳌﻔﺠﻮﻉِ ،ﻭﺍﻟﺮﻭﺡِ ﺍﳌﻨﻬﻜﺔِ ،ﻭﺍﻟﻨﻔﺲِ ﺍﳊﺰﻳﻨﺔِ
ﺍﻟﺒﺎﺋﺴﺔِ .
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻝﹸ ﻟﻚ :ﺃﺑﺸِﺮ ﻭﺍﺳﻌﺪ ، ﻭﺗﻔﺎﺀَﻝﹾ ﻭﺍﻫﺪﺃ .ﺑﻞ ﻳﻘﻮﻝﹸ :ﻋِﺶِ ﺍﳊﻴﺎﺓ ﻛﻤـﺎ
ﻫﻲ ،ﻃﻴﺒﺔﹰ ﺭﺿﻴﺔ ﻴﺠﺔﹰ .
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺼﺤﺢ ﻟﻚ ﺃﺧﻄﺎﺀ ﳐﺎﻟﻔﺔِ ﺍﻟﻔﻄﺮﺓ ،ﰲ ﺍﻟﺘﻌﺎﻣﻞِ ﻣﻊ ﺍﻟﺴﻨﻦِ ﻭﺍﻟﻨﺎﺱِ ،ﻭﺍﻷﺷﻴﺎﺀِ
،ﻭﺍﻟﺰﻣﺎﻥِ ﻭﺍﳌﻜﺎﻥِ .
ﺇﻧﻪ ﻳﻨﻬﺎﻙ ﻴﺎﹰ ﺟﺎﺯﻣﺎﹰ ﻋﻦ ﺍﻹﺻﺮﺍﺭِ ﻋﻠﻰ ﻣﺼﺎﺩﻣﺔِ ﺍﳊﻴﺎﺓِ ﻭﻣﻌﺎﻛﺴﺔِ ﺍﻟﻘﻀـﺎﺀِ ،ﻭﳐﺎﺻـﻤ ِﺔ
ﺍﳌﻨﻬﺞِ ﻭﺭﻓﺾِ ﺍﻟﺪﻟﻴﻞ ،ﺑﻞ ﻳﻨﺎﺩﻳﻚ ﻣﻦ ﻣﻜﺎﻥٍ ﻗﺮﻳﺐٍ ﻣﻦ ﺃﻗﻄﺎﺭِ ﻧﻔﺴِﻚ ،ﻭﻣﻦ ﺃﻃﺮﺍﻑِ ﺭﻭﺣِـﻚ
ﺃﻥ ﺗﻄﻤﺌﻦ ﳊﹸﺴﻦِ ﻣﺼﲑِﻙ ،ﻭﺗﺜﻖ ﲟﻌﻄﻴﺎﺗِﻚ ﻭﺗﺴﺘﺜﻤﺮ ﻣﻮﺍﻫﺒﻚ ،ﻭﺗﻨﺴﻰ ﻣﻨﻐﺼـﺎﺕِ ﺍﻟﻌـﻴﺶِ ،
ﻭﻏﺼﺺ ﺍﻟﻌﻤﺮِ ﻭﺃﺗﻌﺎﺏ ﺍﳌﺴﲑﺓِ .
ﻭﺃﺭﻳﺪ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﻫﺎﻣﺔ ﰲ ﺃﻭﻟﻪ :
ﺍﻷﻭﱃ :ﺃﻥﱠ ﺍﳌﻘﺼﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺟﻠﹾﺐ ﺍﻟﺴﻌﺎﺩﺓِ ﻭﺍﳍﺪﻭﺀِ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻧﺸﺮﺍﺡ ِ ﺍﻟﺼـﺪﺭِ ،ﻭﻓـﺘﺢ
ﺑﺎﺏِ ﺍﻷﻣﻞِ ﻭﺍﻟﺘﻔﺎﺅﻝِ ﻭﺍﻟﻔﺮﺝ ﻭﺍﳌﺴﺘﻘﺒﻞِ ﺍﻟﺰﺍﻫﺮِ .
ﻭﻫﻮ ﺗﺬﻛﲑ ﺑﺮﲪﺔ ﺍﷲِ ﻭﻏﻔﺮﺍﻧِﻪِ ،ﻭﺍﻟﺘﻮﻛﱡﻞِ ﻋﻠﻴﻪ ،ﻭﺣﺴﻦِ ﺍﻟﻈﻦ ﺑﻪِ ،ﻭﺍﻹﳝﺎﻥِ ﺑﺎﻟﻘﻀـﺎﺀِ
ﻭﺍﻟﻘﺪﺭِ ،ﻭﺍﻟﻌﻴﺶِ ﰲ ﺣﺪﻭﺩِ ﺍﻟﻴﻮﻡِ ،ﻭﺗﺮﻙِ ﺍﻟﻘﻠﻖِ ﻋﻠﻰ ﺍﳌﺴﺘﻘﺒﻞ ِ ،ﻭﺗﺬﻛﱡﺮِ ﻧِﻌﻢِ ﺍﷲ ِ .
ﺍﻟﺜﱠﺎﻧﻴﺔ :ﻭﻫﻮ ﳏﺎﻭﻟﺔﹲ ﻟﻄﺮﺩِ ﺍﳍﻢ ﻭﺍﻟﻐﻢ ، ﻭﺍﳊﺰﻥ ﻭﺍﻷﺳﻰ ،ﻭﺍﻟﻘﻠﻖِ ﻭﺍﻻﺿﻄﺮﺍﺏِ ،ﻭﺿﻴﻖِ ﺍﻟﺼﺪﺭِ
ﻭﺍﻻﻴﺎﺭِ ﻭﺍﻟﻴﺄﺱِ ،ﻭﺍﻟﻘﻨﻮﻁِ ﻭﺍﻹﺣﺒﺎﻁِ .
ﺍﻟﺜﺎﻟﺜﺔ :ﲨﻌﺖ ﻓﻴﻪ ﻣﺎ ﻳﺪﻭﺭ ﰲ ﻓﻠﻚِ ﺍﳌﻮﺿﻮﻉِ ﻣﻦ ﺍﻟﺘﱰﻳﻞِ ،ﻭﻣﻦ ﻛﻼﻡ ﺍﳌﻌﺼـﻮﻡِ ، rﻭﻣـﻦ
ﺍﻷﻣﺜﻠﺔِ ﺍﻟﺸﺎﺭﺩﺓ ِ ،ﻭﺍﻟﻘﺼﺺِ ﺍﳌﻌﱪﺓِ ،ﻭﺍﻷﺑﻴﺎﺕِ ﺍﳌﺆﺛﹼﺮﺓِ ،ﻭﻣﺎ ﻗﺎﻟﻪ ﺍﳊﻜﻤﺎﺀُ ﻭﺍﻷﻃﺒـﺎ ُﺀ
ﻭﺍﻷﺩﺑﺎﺀُ ،ﻭﻓﻴﻪ ﻗﺒﺲ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏِ ﺍﳌﺎﺛِﻠﺔ ﻭﺍﻟﱪﺍﻫﲔِ ﺍﻟﺴﺎﻃﻌﺔ ،ﻭﺍﻟﻜﻠﻤﺔِ ﺍﳉﺎﺩﺓِ ﻭﻟـﻴﺲ
ﻭﻋﻈﺎﹰ ﳎﺮﺩﺍﹰ ،ﻭﻻ ﺗﺮﻓﺎﹰ ﻓﻜﺮﻳﺎﹰ ،ﻭﻻ ﻃﺮﺣﺎﹰ ﺳﻴﺎﺳﻴﺎﹰ ؛ ﺑﻞ ﻫﻮ ﺩﻋﻮﺓﹲ ﻣﻠِﺤﺔﹲ ﻣـﻦ ﺃﺟـﻞِ
ﺳﻌﺎﺩﺗِﻚ .
ﺍﻟﺮﺍﺑﻌﺔ :ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻟﻠﻤﺴﻠﻢ ﻭﻏﲑﻩ ،ﻓﺮﺍﻋﻴﺖ ﻓﻴﻪ ﺍﳌﺸﺎﻋﺮ ﻭﻣﻨﺎﻓﺬ ﺍﻟﻨﻔﺲِ ﺍﻹﻧﺴﺎﻧﻴﺔِ ؛ ﺁﺧـﺬﺍﹰ ﰲ
ﺍﻻﻋﺘﺒﺎﺭ ﺍﳌﻨﻬﺞ ﺍﻟﺮﺑﺎﱐﱠ ﺍﻟﺼﺤﻴﺢ ،ﻭﻫﻮ ﺩﻳﻦ ﺍﻟﻔﻄﺮِﺓ .
ﺍﳋﺎﻣﺴﺔِ :ﺳﻮﻑ ﲡﺪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻧﻘﻮﻻﺕٍ ﻋﻦ ﺷﺮﻗﻴﲔ ﻭﻏﺮﺑﻴﲔ ،ﻭﻟﻌﻠﹼﻪ ﻻ ﺗﺜﺮﻳـﺐ ﻋﻠـﻰ ﰲ
ﺫﻟﻚ ؛ ﻓﺎﳊﻜﻤﺔ ﺿﺎﻟﺔﹸ ﺍﳌﺆﻣﻦِ ،ﺃﻧﻰ ﻭﺟﺪﻫﺎ ﻓﻬﻮ ﺃﺣﻖ ﺎ .
ﺍﻟﺴﺎﺩﺳﺔ :ﱂ ﺃﺟﻌﻞﹾ ﻟﻠﻜﺘﺎﺏ ﺣﻮﺍﺷﻲ ،ﲣﻔﻴﻔﺎﹰ ﻟﻠﻘﺎﺭﺉ ﻭﺗﺴﻬﻴﻼﹰ ﻟﻪ ،ﻟﺘﻜﻮﻥ ﻗﺮﺍﺀﺍﺗﻪ ﻣﺴﺘﻤﺮﺓﹰ
ﻭﻓﻜﺮﻩ ﻣﺘﺼﻼﹰ .ﻭﺟﻌﻠﺖ ﺍﳌﺮﺟﻊ ﻣﻊ ﺍﻟﻨﻘﻞِ ﰲ ﺃﺻﻞِ ﺍﻟﻜﺘﺎﺏ ِ .
ﺍﻟﺴﺎﺑﻌﺔِ :ﱂ ﺃﻧﻘﻞﹾ ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔِ ﻭﻻ ﺍﳉﺰﺀِ ،ﻣﻘﺘﺪﻳﺎﹰ ﲟﻦ ﺳﺒﻖ ﰲ ﺫﻟﻚ ؛ ﻭﺭﺃﻳﺘﻪ ﺃﻧﻔﻊ ﻭﺃﺳﻬﻞ ،
ﻓﺤﻴﻨﺎﹰ ﺃﻧﻘﻞﹸ ﺑﺘﺼﺮﻑٍ ،ﻭﺣﻴﻨﺎﹰ ﺑﺎﻟﻨﺺ ، ﺃﻭ ﲟﺎ ﻓﻬﻤﺘﻪ ﻣﻦ ﺍﻟﻜﺘﺎﺏِ ﺃﻭ ﺍﳌﻘﺎﻟﺔِ .
ﺍﻟﺜﺎﻣﻨﺔِ :ﱂ ﺃﺭﺗﺐ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺍﻷﺑﻮﺍﺏِ ﻭﻻ ﻋﻠﻰ ﺍﻟﻔﺼﻮﻝِ ،ﻭﺇﳕﺎ ﻧﻮﻋﺖ ﻓﻴـﻪ ﺍﻟﻄﱠـﺮﺡ ،
ﻓﺮﺑﻤﺎ ﺃﺩﺍﺧﻞﹸ ﺑﲔ ﺍﻟﻔِﻘﺮﺍﺕِ ،ﻭﺃﻧﺘﻘﻞﹸ ﻣﻦ ﺣﺪﻳﺚٍ ﺇﱃ ﺁﺧـﺮ ﻭﺃﻋـﻮﺩ ﻟﻠﺤـﺪﻳﺚِ ﺑﻌـﺪ
ﺻﻔﺤﺎﺕٍ ،ﻟﻴﻜﻮﻥ ﺃﻣﺘﻊ ﻟﻠﻘﺎﺭﺉ ﻭﺃﻟﺬﹼ ﻟﻪ ﻭﺃﻃﺮﻑ ﻟﻨﻈﺮﻩِ .
ﺍﻟﺘﺎﺳﻌﺔِ :ﱂ ﺃﹸﻃِﻞﹾ ﺑﺄﺭﻗﺎﻡِ ﺍﻵﻳﺎﺕِ ﺃﻭ ﲣﺮﻳﺞِ ﺍﻷﺣﺎﺩﻳﺚ ؛ ﻓﺈﻥﹾ ﻛﺎﻥ ﺍﳊﺪﻳﺚﹸ ﻓﻴﻪ ﺿﻌﻒ ﺑﻴﻨﺘـﻪ،
ﻭﺇﻥ ﻛﺎﻥ ﺻﺤﻴﺤﺎﹰ ﺃﻭ ﺣﺴﻨﺎﹰ ﺫﻛﺮﺕ ﺫﻟﻚ ﺃﻭ ﺳﻜﺖ . ﻭﻫﺬﺍ ﻛﻠﱡﻪ ﻃﻠﺒﺎﹰ ﻟﻼﺧﺘﺼـﺎﺭ ،
ﻭﺑﻌﺪﺍﹰ ﻋﻦ ﺍﻟﺘﻜﺮﺍﺭِ ﻭﺍﻹﻛﺜﺎﺭِ ﻭﺍﻹﻣﻼﻝِ )) ،ﻭﺍﳌﺘﺸﺒﻊ ﲟﺎ ﱂ ﻳﻌﻂ ﻛﻼﺑﺲِ ﺛﻮﰊ ﺯﻭﺭٍ (( .
ﺍﻟﻌﺎﺷﺮﺓ :ﺭﲟﺎ ﻳﻠﹾﺤﻆﹸ ﺍﻟﻘﺎﺭﺉ ﺗﻜﺮﺍﺭﺍﹰ ﻟﺒﻌﺾ ﺍﳌﻌﺎﱐ ﰲ ﻗﻮﺍﻟﺐ ﺷﺘﻰ ،ﻭﺃﺳﺎﻟﻴﺐ ﻣﺘﻨﻮﻋﺔٍ ،ﻭﺃﻧـﺎ
ﻗﺼﺪﺕ ﺫﻟﻚ ﻭﺗﻌﻤﺪﺕ ﻫﺬﺍ ﺍﻟﺼﻨﻴﻊ ﻟﺘﺜﺒﺖ ﺍﻟﻔﻜﺮﺓﹸ ﺑﺄﻛﺜﺮ ﻣﻦ ﻃﺮﺡٍ ،ﻭﺗﺮﺳﺦ ﺍﳌﻌﻠﻮﻣـﺔﹸ
ﺑﻐﺰﺍﺭﺓِ ﺍﻟﻨﻘﻞِ ،ﻭﻣﻦ ﻳﺘﺪﺑﺮِ ﺍﻟﻘﺮﺁﻥ ﳚﺪ ﺫﻟﻚ .
ﺗﻠﻚ ﻋﺸﺮﺓﹲ ﻛﺎﻣﻠﺔﹲ ،ﺃﻗﺪﻣﻬﺎ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ،ﻭﻋﺴـﻰ ﺃﻥ ﳛﻤـﻞﱠ ﻫـﺬﺍ
ﺍﻟﻜﺘﺎﺏ ﺻﺪﻗﺎﹰ ﰲ ﺍﳋﱪِ ،ﻭﻋﺪﻻﹰ ﰲ ﺍﳊﻜﻢ ِ ،ﻭﺇﻧﺼﺎﻓﺎﹰ ﰲ ﺍﻟﻘﻮﻝِ ،ﻭﻳﻘﻴﻨﺎﹰ ﰲ ﺍﳌﻌﺮﻓﺔِ ،ﻭﺳﺪﺍﺩﺍﹰ ﰲ
ﺍﻟﺮﺃﻱِ ،ﻭﻧﻮﺭﺍﹰ ﰲ ﺍﻟﺒﺼﲑﺓ .
ﺻﺔﹰ ،ﺃﻭ ﺟـﻴ ﹰ
ﻼ ﺇﻧﲏ ﺃﺧﺎﻃﺐ ﻓﻴﻪ ﺍﳉﻤﻴﻊ ،ﻭﺃﺗﻜﻠﻢ ،ﻓﻴﻪ ﻟﻠﻜﻞﹼ ،ﻭﱂ ﺃﻗﺼِﺪ ﺑﻪ ﻃﺎﺋﻔﺔﹰ ﺧﺎ
ﺑﻌﻴﻨﻪِ ،ﺃﻭ ﻓﺌﺔﹰ ﻣﺘﺤﻴﺰﺓﹰ ،ﺃﻭ ﺑﻠﺪﺍﹰ ﺑﺬﺍﺗﻪِ ،ﺑﻞ ﻫﻮ ﻟﻜﻞﱢ ﻣﻦ ﺃﺭﺍﺩ ﺃﻥﹾ ﳛﻴﺎ ﺣﻴﺎﺓ ﺳﻌﻴﺪﺓﹰ .
ﻳــﺎ ﺍﷲ
﴿ ﻳﺴﺄﹶﻟﹸﻪ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻛﹸﻞﱠ ﻳﻮﻡٍ ﻫﻮ ﻓِﻲ ﺷﺄﹾﻥٍ ﴾ :ﺇﺫﺍ ﺍﺿﻄﺮﺏ ﺍﻟﺒﺤﺮ،
ﻭﻫﺎﺝ ﺍﳌﻮﺝ ، ﻭﻫﺒﺖِ ﺍﻟﺮﻳﺢ ، ﻧﺎﺩﻯ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻔﻴﻨﺔِ :ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﺿﻞﱠ ﺍﳊﺎﺩﻱ ﰲ ﺍﻟﺼﺤﺮﺍﺀِ ﻭﻣﺎﻝ ﺍﻟﺮﻛﺐ ﻋﻦ ﺍﻟﻄﺮﻳﻖِ ،ﻭﺣﺎﺭﺕِ ﺍﻟﻘﺎﻓﻠـﺔﹸ ﰲ ﺍﻟﺴـﲑِ ،
ﻧﺎﺩﻭﺍ :ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﳌﺼﻴﺒﺔﹸ ،ﻭﺣﻠﹼﺖِ ﺍﻟﻨﻜﺒﺔﹸ ﻭﺟﺜﻤﺖِ ﺍﻟﻜﺎﺭﺛﺔﹸ ،ﻧﺎﺩﻯ ﺍﳌﺼﺎﺏ ﺍﳌﻨﻜﻮﺏ : ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﺃﹸﻭﺻﺪﺕِ ﺍﻷﺑﻮﺍﺏ ﺃﻣﺎﻡ ﺍﻟﻄﺎﻟﺒﲔ ،ﻭﺃﹸﺳﺪِﻟﺖِ ﺍﻟﺴﺘﻮﺭ ﰲ ﻭﺟﻮﻩِ ﺍﻟﺴﺎﺋﻠﲔ ،ﺻﺎﺣﻮﺍ :ﻳﺎ
ﺍﷲ .
ﺇﺫﺍ ﺑﺎﺭﺕِ ﺍﳊﻴﻞﹸ ﻭﺿﺎﻗﺖِ ﺍﻟﺴﺒﻞﹸ ﻭﺍﻧﺘﻬﺖِ ﺍﻵﻣﺎﻝﹸ ﻭﺗﻘﻄﱠﻌﺖِ ﺍﳊﺒﺎﻝﹸ ،ﻧﺎﺩﻭﺍ :ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﺿﺎﻗﺖ ﻋﻠﻴﻚ ﺍﻷﺭﺽ ﲟﺎ ﺭﺣﺒﺖ ﻭﺿﺎﻗﺖ ﻋﻠﻴﻚ ﻧﻔﺴﻚ ﲟﺎ ﲪﻠﺖ ، ﻓﺎﻫﺘﻒ :ﻳﺎ ﺍﷲ.
ﺇﻟﻴﻪ ﻳﺼﻌﺪ ﺍﻟﻜﻠِﻢ ﺍﻟﻄﻴﺐ ، ﻭﺍﻟﺪﻋﺎﺀُ ﺍﳋﺎﻟﺺ ، ﻭﺍﳍﺎﺗﻒ ﺍﻟﺼﺎﺩﻕ ، ﻭﺍﻟـﺪﻣﻊ ﺍﻟـﱪﻱﺀُ ،
ﻭﺍﻟﺘﻔﺠﻊ ﺍﻟﻮﺍﻟِﻪ.
ﺇﻟﻴﻪ ﺗﻤﺪ ﺍﻷﻛﹸﻒ ﰲ ﺍﻷﺳﺤﺎﺭِ ،ﻭﺍﻷﻳﺎﺩﻱ ﰲ ﺍﳊﺎﺟﺎﺕ ،ﻭﺍﻷﻋﲔ ﰲ ﺍﳌﻠﻤﺎﺕِ ،ﻭﺍﻷﺳﺌﻠﺔﹸ
ﰲ ﺍﳊﻮﺍﺩﺙ.
ﺑﺎﲰﻪِ ﺗﺸﺪﻭ ﺍﻷﻟﺴﻦ ﻭﺗﺴﺘﻐﻴﺚﹸ ﻭﺗﻠﻬﺞ ﻭﺗﻨﺎﺩﻱ،ﻭﺑﺬﻛﺮﻩِ ﺗﻄﻤﺌﻦ ﺍﻟﻘﻠﻮﺏ ﻭﺗﺴﻜﻦ ﺍﻷﺭﻭﺍ
ﺡ
،ﻭﺪﺃﹸ ﺍﳌﺸﺎﻋﺮ ﻭﺗﱪﺩ ﺍﻷﻋﺼﺎﺏ ، ﻭﻳﺜﻮﺏ ﺍﻟﺮﺷﺪ ، ﻭﻳﺴﺘﻘﺮ ﺍﻟﻴﻘﲔ ﴿ ،ﺍﻟﻠﱠﻪ ﻟﹶﻄِﻴﻒ ﺑِﻌِﺒﺎﺩِﻩِ ﴾
ﺍﷲ :ﺃﺣﺴﻦ ﺍﻷﲰﺎﺀِ ﻭﺃﲨﻞﹸ ﺍﳊﺮﻭﻑِ ،ﻭﺃﺻﺪﻕ ﺍﻟﻌﺒﺎﺭﺍﺕِ ،ﻭﺃﲦﻦ ﺍﻟﻜﻠﻤﺎﺕِ ﴿ ،ﻫـﻞﹾ
ﺗﻌﻠﹶﻢ ﻟﹶﻪ ﺳﻤِﻴﺎﹰ ﴾ ؟! .
ﺍﷲُ :ﻓﺈﺫﺍ ﺍﻟﻐﲎ ﻭﺍﻟﺒﻘﺎﺀُ ،ﻭﺍﻟﻘﻮﺓﹸ ﻭﺍﻟﻨﺼﺮﺓﹸ ،ﻭﺍﻟﻌﺰ ﻭﺍﻟﻘﺪﺭﺓﹸ ﻭﺍﳊِﻜﹾﻤﺔﹸ ﴿ ،ﻟﱢﻤﻦِ ﺍﻟﹾﻤﻠﹾـﻚ
ﺍﻟﹾﻴﻮﻡ ﻟِﻠﱠﻪِ ﺍﻟﹾﻮﺍﺣِﺪِ ﺍﻟﹾﻘﹶﻬﺎﺭِ ﴾ .
ﺍﷲ :ﻓﺈﺫﺍ ﺍﻟﻠﻄﻒ ﻭﺍﻟﻌﻨﺎﻳﺔﹸ ،ﻭﺍﻟﻐﻮﺙﹸ ﻭﺍﳌﺪﺩ ، ﻭﺍﻟﻮﺩ ﻭﺍﻹﺣﺴﺎﻥ ﴿ ،ﻭﻣﺎ ﺑِﻜﹸﻢ ﻣﻦ ﻧﻌﻤﺔٍ
ﻓﹶﻤِﻦ ﺍﻟﻠﹼﻪِ ﴾ .
ﺍﷲ :ﺫﻭ ﺍﳉﻼﻝِ ﻭﺍﻟﻌﻈﻤﺔِ ،ﻭﺍﳍﻴﺒﺔِ ﻭﺍﳉﱪﻭﺕِ.
ﺍﻟﻠﻬﻢ ﻓﺎﺟﻌﻞﹾ ﻣﻜﺎﻥ ﺍﻟﻠﻮﻋﺔ ﺳﻠﹾﻮﺓ ،ﻭﺟﺰﺍﺀ ﺍﳊﺰﻥِ ﺳﺮﻭﺭﺍﹰ ،ﻭﻋﻨﺪ ﺍﳋﻮﻑِ ﺃﻣﻨﺎﹰ .ﺍﻟﻠﻬﻢ ﺃﺑﺮﺩ
ﻻﻋِﺞ ﺍﻟﻘﻠﺐِ ﺑﺜﻠﺞِ ﺍﻟﻴﻘﲔِ ،ﻭﺃﻃﻔﺊﹾ ﲨﺮ ﺍﻷﺭﻭﺍﺡِ ﲟﺎﺀِ ﺍﻹﳝﺎﻥِ .
ﻳﺎ ﺭﺏ ، ﺃﻟﻖ ﻋﻠﻰ ﺍﻟﻌﻴﻮﻥِ ﺍﻟﺴﺎﻫﺮﺓِ ﻧﻌﺎﺳﺎﹰ ﺃﻣﻨﺔﹰ ﻣﻨﻚ ،ﻭﻋﻠﻰ ﺍﻟﻨﻔﻮﺱِ ﺍﳌﻀﻄﺮﺑﺔِ ﺳـﻜﻴﻨﺔ ،
ﻭﺃﺛﺒﻬﺎ ﻓﺘﺤﺎﹰ ﻗﺮﻳﺒﺎﹰ .ﻳﺎ ﺭﺏ ﺍﻫﺪِ ﺣﻴﺎﺭﻯ ﺍﻟﺒﺼﺎﺋﺮ ﺇﱃ ﻧﻮﺭِﻙ ، ﻭﺿﻼﱠﻝ ﺍﳌﻨـﺎﻫﺞِ ﺇﱃ ﺻـﺮﺍﻃﻚ،
ﻭﺍﻟﺰﺍﺋﻐﲔ ﻋﻦ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﻫﺪﺍﻙ .
ﺍﻟﻠﻬﻢ ﺃﺯﻝ ﺍﻟﻮﺳﺎﻭﺱ ﺑﻔﺠﺮ ﺻﺎﺩﻕٍ ﻣﻦ ﺍﻟﻨﻮﺭ ،ﻭﺃﺯﻫﻖ ﺑﺎﻃﻞ ﺍﻟﻀﻤﺎﺋﺮِ ﺑﻔﻴﻠﻖٍ ﻣﻦ ﺍﳊـﻖ،
ﻭﺭﺩ ﻛﻴﺪ ﺍﻟﺸﻴﻄﺎﻥِ ﲟﺪﺩٍ ﻣﻦ ﺟﻨﻮﺩِ ﻋﻮﻧِﻚ ﻣﺴﻮﻣﲔ.
ﺍﻟﻠﻬﻢ ﺃﺫﻫﺐ ﻋﻨﺎ ﺍﳊﺰﻥ ،ﻭﺃﺯﻝﹾ ﻋﻨﺎ ﺍﳍﻢ ، ﻭﺍﻃﺮﺩ ﻣﻦ ﻧﻔﻮﺳﻨِﺎ ﺍﻟﻘﻠﻖ.
ﻧﻌﻮﺫﹸ ﺑﻚ ﻣﻦ ﺍﳋﻮﻑِ ﺇﻻ ﻣﻨﻚ ،ﻭﺍﻟﺮﻛﻮﻥِ ﺇﻻ ﺇﻟﻴﻚ ،ﻭﺍﻟﺘﻮﻛﻞِ ﺇﻻ ﻋﻠﻴﻚ ،ﻭﺍﻟﺴﺆﺍﻝِ ﺇﻻ
ﻣﻨﻚ ،ﻭﺍﻻﺳﺘﻌﺎﻧِﺔ ﺇﻻ ﺑﻚ ،ﺃﻧﺖ ﻭﻟﻴﻨﺎ ،ﻧﻌﻢ ﺍﳌﻮﱃ ﻭﻧﻌﻢ ﺍﻟﻨﺼﲑ.
ﻛﻦ ﺳﻌﻴﺪﺍﹰ
-ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀ ﳘﺎ ﺳﺮ ﺣﻴﺎﺗﻚ ﺍﻟﻄﻴﺒﺔ ،ﻓﺎﺣﺮﺹ ﻋﻠﻴﻬﻤﺎ .
-ﺍﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ،ﻭﻋﻠﻴﻚ ﺑﺎﻟﻘﺮﺍﺀﺓ ﻓﺈﺎ ﺗﺬﻫﺐ ﺍﳍﻢ .
-ﺟﺪﺩ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻫﺠﺮ ﺍﳌﻌﺎﺻﻲ ؛ ﻷﺎ ﺗﻨﻐﺺ ﻋﻠﻴﻚ ﺍﳊﻴﺎﺓ .
-ﻋﻠﻴﻚ ﺑﻘﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ ﻣﺘﺪﺑﺮﺍﹰ ،ﻭﺃﻛﺜﺮ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﺩﺍﺋﻤﺎﹰ .
-ﺃﺣﺴﻦ ﺇﱃ ﺍﻟﻨﺎﺱ ﺑﺄﻧﻮﺍﻉ ﺍﻹﺣﺴﺎﻥ ﻳﻨﺸﺮﺡ ﺻﺪﺭﻙ .
-ﻛﻦ ﺷﺠﺎﻋﺎﹰ ﻻ ﻭﺟﻼﹰ ﺧﺎﺋﻔﺎﹰ ،ﻓﺎﻟﺸﺠﺎﻉ ﻣﻨﺸﺮﺡ ﺍﻟﺼﺪﺭ .
-ﻃﻬﺮ ﻗﻠﺒﻚ ﻣﻦ ﺍﳊﺴﺪ ﻭﺍﳊﻘﺪ ﻭﺍﻟﺪﻏﻞ ﻭﺍﻟﻐﺶ ﻭﻛﻞ ﻣﺮﺽ .
-ﺍﺗﺮﻙ ﻓﻀﻮﻝ ﺍﻟﻨﻈﺮ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻻﺳﺘﻤﺎﻉ ﻭﺍﳌﺨﺎﻟﻄﺔ ﻭﺍﻷﻛﻞ ﻭﺍﻟﻨﻮﻡ .
-ﺍﻤﻚ ﰲ ﻋﻤﻞ ﻣﺜﻤﺮ ﺗﻨﺲ ﳘﻮﻣﻚ ﻭﺃﺣﺰﺍﻧﻚ .
-ﻋﺶ ﰲ ﺣﺪﻭﺩ ﻳﻮﻣﻚ ﻭﺍﻧﺲ ﺍﳌﺎﺿﻲ ﻭﺍﳌﺴﺘﻘﺒﻞ .
-ﺍﻧﻈﺮ ﺇﱃ ﻣﻦ ﻫﻮ ﺩﻭﻧﻚ ﰲ ﺍﻟﺼﻮﺭﺓ ﻭﺍﻟﺮﺯﻕ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﳓﻮﻫﺎ .
-ﻗﺪﺭ 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 ﺍﻟﻄﺒﻴﻌﻲ ﻭﻻ ﺗﻀﺨﻢ ﺍﳊﻮﺍﺩﺙ .
-ﲣﻠﺺ ﻣﻦ ﻋﻘﺪﺓ ﺍﳌﺆﺍﻣﺮﺓ ﻭﺍﻧﺘﻈﺎﺭ ﺍﳌﻜﺎﺭﻩ .
-ﺑﺴﻂ ﺍﳊﻴﺎﺓ ﻭﺍﻫﺠﺮ ﺍﻟﺘﺮﻑ ،ﻓﻔﻀﻮﻝ ﺍﻟﻌﻴﺶ ﺷﻐﻞ ،ﻭﺭﻓﺎﻫﻴﺔ ﺍﳉﺴﻢ ﻋﺬﺍﺏ ﻟﻠﺮﻭﺡ .
-ﻗﺎﺭﻥ ﺑﲔ ﺍﻟﻨﻌﻢ ﺍﻟﱵ ﻋﻨﺪﻙ ﻭﺍﳌﺼﺎﺋﺐ ﺍﻟﱵ ﺣﻠﺖ ﺑﻚ ﻟﺘﺠﺪ ﺍﻷﺭﺑﺎﺡ ﺃﻋﻈﻢ ﻣﻦ ﺍﳋﺴﺎﺋﺮ .
-ﺍﻷﻗﻮﺍﻝ ﺍﻟﺴﻴﺌﺔ ﺍﻟﱵ ﻗﻴﻠﺖ ﻓﻴﻚ ﻟﻦ ﺗﻀﺮﻙ ،ﺑﻞ ﺗﻀﺮ ﺻﺎﺣﺒﻬﺎ ﻓﻼ ﺗﻔﻜﺮ ﻓﻴﻬﺎ .
-ﺻﺤﺢ ﺗﻔﻜﲑﻙ ،ﻓﻔﻜﺮ ﰲ ﺍﻟﻨﻌﻢ ﻭﺍﻟﻨﺠﺎﺡ ﻭﺍﻟﻔﻀﻴﻠﺔ .
-ﻻ ﺗﻨﺘﻈﺮ ﺷﻜﺮﺍﹰ ﻣﻦ ﺃﺣﺪ ،ﻓﻠﻴﺲ ﻟﻚ ﻋﻠﻰ ﺃﺣﺪ ﺣﻖ ،ﻭﺍﻓﻌﻞ ﺍﻹﺣﺴﺎﻥ ﻟﻮﺟﻪ ﺍﷲ ﻓﺤﺴﺐ .
-ﺣﺪﺩ ﻣﺸﺮﻭﻋﺎﹰ ﻧﺎﻓﻌﺎﹰ 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 ﺎ 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 ﻭﺍﻟﺸﺎﺋﻌﺎﺕ ﻭﺗﺘﺒﻊ ﺍﻟﺴﻘﻄﺎﺕ ﻭﺃﺧﺒﺎﺭ ﺍﻟﻨﺎﺱ .
-ﻋﻠﻴﻚ ﺑﺎﳌﺸﻲ ﻭﺍﻟﺮﻳﺎﺿﺔ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺼﺤﺘﻚ ؛ ﻓﺎﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ ﰲ ﺍﳉﺴﻢ ﺍﻟﺴﻠﻴﻢ .
-ﺍﺩﻉ ﺍﷲ ﺩﺍﺋﻤﺎﹰ ﺑﺎﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺻﺎﱀ ﺍﳊﺎﻝ ﻭﺍﻟﺴﻼﻣﺔ .
ﻓﻜﺮ ﻭﺍﺷﻜﺮ
ﺍﳌﻌﲎ :ﺃﻥ ﺗﺬﻛﺮ ﻧِﻌﻢ ﺍﷲِ ﻋﻠﻴﻚ ﻓﺈﺫﺍ ﻫﻲ ﺗﻐﻤﺮﻙ ﻣﻦ ﻓﻮﻗِﻚ ﻭﻣﻦ ﲢﺖِ ﻗـﺪﻣﻴﻚ ﴿ ﻭﺇِﻥ
ﺗﻌﺪﻭﺍﹾ ﻧِﻌﻤﺔﹶ ﺍﻟﻠﹼﻪِ ﻻﹶ ﺗﺤﺼﻮﻫﺎ ﴾ ﺻِﺤﺔﹲ ﰲ ﺑﺪﻥٍ ،ﺃﻣﻦ ﰲ ﻭﻃﻦ ،ﻏﺬﺍﺀٌ ﻭﻛﺴﺎﺀٌ ،ﻭﻫﻮﺍﺀٌ ﻭﻣﺎﺀٌ ،
ﻟﺪﻳﻚ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻧﺖ ﻣﺎ ﺗﺸﻌﺮ ، ﲤﻠﻚ ﺍﳊﻴﺎﺓﹰ ﻭﺃﻧﺖ ﻻ ﺗﻌﻠﻢ ﴿ ﻭﺃﹶﺳﺒﻎﹶ ﻋﻠﹶـﻴﻜﹸﻢ ﻧِﻌﻤـﻪ ﻇﹶـﺎﻫِﺮﺓﹰ
ﻭﺑﺎﻃِﻨﺔﹰ﴾ ﻋﻨﺪﻙ ﻋﻴﻨﺎﻥ ،ﻭﻟﺴﺎﻥﹲ ﻭﺷﻔﺘﺎﻥِ ،ﻭﻳﺪﺍﻥِ ﻭﺭﺟﻼﻥِ ﴿ ﻓﹶﺒِﺄﹶﻱ ﺁﻟﹶﺎﺀ ﺭﺑﻜﹸﻤﺎ ﺗﻜﹶـﺬﱢﺑﺎﻥِ ﴾
ﻫﻞﹾ ﻫﻲ ﻣﺴﺄﻟﺔﹲ ﺳﻬﻠﺔﹲ ﺃﻥﹾ ﲤﺸﻲ ﻋﻠﻰ ﻗﺪﻣﻴﻚ ،ﻭﻗﺪ ﺑﺘِﺮﺕ ﺃﻗﺪﺍﻡ؟! ﻭﺃﻥﹾ ﺗﻌﺘﻤِﺪ ﻋﻠﻰ ﺳـﺎﻗﻴﻚ ،
ﻭﻗﺪ ﻗﹸﻄِﻌﺖ ﺳﻮﻕ؟! ﺃﺣﻘﻴﻖ ﺃﻥ ﺗﻨﺎﻡ ﻣﻞﺀ ﻋﻴﻨﻴﻚ ﻭﻗﺪ ﺃﻃﺎﺭ ﺍﻷﱂﹸ ﻧﻮﻡ ﺍﻟﻜﺜﲑِ؟! ﻭﺃﻥﹾ ﲤﻸ ﻣﻌـﺪﺗﻚ
ﻣﻦ ﺍﻟﻄﻌﺎﻡِ ﺍﻟﺸﻬﻲ ﻭﺃﻥ ﺗﻜﺮﻉ ﻣﻦ ﺍﳌﺎﺀِ ﺍﻟﺒﺎﺭﺩِ ﻭﻫﻨﺎﻙ ﻣﻦ ﻋﻜﱢﺮ ﻋﻠﻴﻪ ﺍﻟﻄﻌـﺎﻡ ، ﻭﻧﻐـﺺ ﻋﻠﻴـﻪ
ﺍﻟﺸﺮﺍﺏ ﺑﺄﻣﺮﺍﺽٍ ﻭﺃﺳﻘﺎﻡٍ ؟! ﺗﻔﻜﱠﺮ ﰲ ﲰﻌِﻚ ﻭﻗﺪ ﻋﻮﻓﻴﺖ ﻣﻦ ﺍﻟﺼﻤﻢ ،ﻭﺗﺄﻣﻞﹾ ﰲ ﻧﻈﺮِﻙ ﻭﻗـﺪ
ﺳﻠﻤﺖ ﻣﻦ ﺍﻟﻌﻤﻰ ،ﻭﺍﻧﻈﺮ ﺇﱃ ﺟِﻠﹾﺪِﻙ ﻭﻗﺪ ﳒﻮﺕ ﻣﻦ ﺍﻟﱪﺹِ ﻭﺍﳉﹸﺬﺍﻡِ ،ﻭﺍﳌﺢ ﻋﻘﻠﻚ ﻭﻗﺪ ﺃﻧﻌـﻢ
ﻋﻠﻴﻚ ﲝﻀﻮﺭﻩِ ﻭﱂ ﺗﻔﺠﻊ ﺑﺎﳉﻨﻮﻥِ ﻭﺍﻟﺬﻫﻮﻝِ .
ﺃﺗﺮﻳﺪ ﰲ ﺑﺼﺮِﻙ ﻭﺣﺪﻩ ﻛﺠﺒﻞِ ﺃﹸﺣﺪٍ ﺫﻫﺒﺎﹰ ؟! ﺃﲢﺐ ﺑﻴﻊ ﲰﻌِﻚ ﻭﺯﻥ ﺛﻬﻼﻥ ﻓﻀﺔﱠ ؟! ﻫـﻞ
ﺗﺸﺘﺮﻱ ﻗﺼﻮﺭ ﺍﻟﺰﻫﺮﺍﺀِ ﺑﻠﺴﺎﻧِﻚ ﻓﺘﻜﻮﻥ ﺃﺑﻜﻢ؟! ﻫﻞﹾ ﺗﻘﺎﻳﺾ ﺑﻴﺪﻳﻚ ﻣﻘﺎﺑﻞ ﻋﻘﻮﺩِ ﺍﻟﻠﺆﻟﺆ ﻭﺍﻟﻴﺎﻗﻮﺕِ
ﻟﺘﻜﻮﻥ ﺃﻗﻄﻊ؟! ﺇﻧﻚ ﰲ ﻧِﻌﻢٍ ﻋﻤﻴﻤﺔٍ ﻭﺃﻓﻀﺎﻝٍ ﺟﺴﻴﻤﺔٍ ،ﻭﻟﻜﻨﻚ ﻻ ﺗـﺪﺭﻱ ، ﺗﻌـﻴﺶ ﻣﻬﻤﻮﻣـﹰﺎ
ﻣﻐﻤﻮﻣﺎﹰ ﺣﺰﻳﻨﺎﹰ ﻛﺌﻴﺒﺎﹰ ،ﻭﻋﻨﺪﻙ ﺍﳋﺒﺰ ﺍﻟﺪﺍﻓﺊﹸ ،ﻭﺍﳌﺎﺀُ ﺍﻟﺒﺎﺭﺩ ، ﻭﺍﻟﻨﻮﻡ ﺍﳍﺎﻧﺊﹸ ،ﻭﺍﻟﻌﺎﻓﻴﺔﹸ ﺍﻟﻮﺍﺭﻓـﺔﹸ ،
ﺗﺘﻔﻜﺮ ﰲ ﺍﳌﻔﻘﻮﺩِ ﻭﻻ ﺗﺸﻜﺮ ﺍﳌﻮﺟﻮﺩ ،ﺗﱰﻋﺞ ﻣﻦ ﺧﺴﺎﺭﺓٍ ﻣﺎﻟﻴﺔٍ ﻭﻋﻨﺪﻙ ﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻗﻨﺎﻃﲑ
ﻣﻘﻨﻄﺮﺓﹲ ﻣﻦ ﺍﳋﲑِ ﻭﺍﳌﻮﺍﻫﺐِ ﻭﺍﻟﻨﻌﻢِ ﻭﺍﻷﺷﻴﺎﺀِ ،ﻓﻜﹼﺮ ﻭﺍﺷﻜﺮ ﴿ ﻭﻓِﻲ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺃﹶﻓﹶﻠﹶﺎ ﺗﺒﺼِـﺮﻭﻥﹶ ﴾
ﻓﻜﹼﺮ ﰲ ﻧﻔﺴﻚ ،ﻭﺃﻫﻠِﻚ ،ﻭﺑﻴﺘﻚ ،ﻭﻋﻤﻠِﻚ ،ﻭﻋﺎﻓﻴﺘِﻚ ،ﻭﺃﺻﺪﻗﺎﺋِﻚ ،ﻭﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺣﻮﻟِـﻚ
﴿ﻳﻌﺮِﻓﹸﻮﻥﹶ ﻧِﻌﻤﺖ ﺍﻟﻠﹼﻪِ ﺛﹸﻢ ﻳﻨﻜِﺮﻭﻧﻬﺎ ﴾ .
ﻳﻮﻣﻚ ﻳﻮﻣﻚ
ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﳌﺴﺎﺀُ ،ﺍﻟﻴﻮﻡ ﻓﺤﺴﺐ ﺳﺘﻌﻴﺶ ، ﻓﻼ ﺃﻣﺲ ﺍﻟﺬﻱ ﺫﻫـﺐ ﲞـﲑِ ِﻩ
ﻭﺷﺮِﻩِ ،ﻭﻻ ﺍﻟﻐﺪ ﺍﻟﺬﻱ ﱂ ﻳﺄﺕِ ﺇﱃ ﺍﻵﻥ .ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺃﻇﻠﱠﺘﻚ ﴰﺴﻪ ،ﻭﺃﺩﺭﻛـﻚ ـﺎﺭﻩ ﻫـﻮ
ﻳﻮﻣﻚ ﻓﺤﺴﺐ ، ﻋﻤﺮﻙ ﻳﻮﻡ ﻭﺍﺣﺪ ، ﻓﺎﺟﻌﻞﹾ ﰲ ﺧﻠﺪِﻙ ﺍﻟﻌﻴﺶ ﳍﺬﺍ ﺍﻟﻴﻮﻡِ ﻭﻛﺄﻧﻚ ﻭﻟـﺪﺕ ﻓﻴـ ِﻪ
ﻭﲤﻮﺕ ﻓﻴﻪِ ،ﺣﻴﻨﻬﺎ ﻻ ﺗﺘﻌﺜﺮ ﺣﻴﺎﺗﻚ ﺑﲔ ﻫﺎﺟﺲِ ﺍﳌﺎﺿﻲ ﻭﳘﱢﻪِ ﻭﻏﻤﻪِ ،ﻭﺑﲔ ﺗﻮﻗـﻊِ ﺍﳌﺴـﺘﻘﺒﻞِ
ﻭﺷﺒﺤِﻪِ ﺍﳌﺨﻴﻒِ ﻭﺯﺣﻔِﻪِ ﺍﳌﺮﻋﺐِ ،ﻟﻠﻴﻮﻡِ ﻓﻘﻂﹾ ﺍﺻﺮﻑ ﺗﺮﻛﻴﺰﻙ ﻭﺍﻫﺘﻤﺎﻣﻚ ﻭﺇﺑـﺪﺍﻋﻚ ﻭﻛـﺪﻙ
ﻭﺟﺪﻙ ،ﻓﻠﻬﺬﺍ ﺍﻟﻴﻮﻡِ ﻻﺑﺪ ﺃﻥ ﺗﻘﺪﻡ ﺻﻼﺓﹰ ﺧﺎﺷﻌﺔﹰ ﻭﺗﻼﻭﺓﹰ ﺑﺘﺪﺑﺮٍ ﻭﺍﻃﻼﻋﺎﹰ ﺑﺘﺄﻣﻞٍ ،ﻭﺫِﻛﹾﺮﺍﹰ ﲝﻀﻮﺭٍ
،ﻭﺍﺗﺰﺍﻧﺎﹰ ﰲ ﺍﻷﻣﻮﺭ ،ﻭﺣﺴﻨﺎﹰ ﰲ ﺧﻠﻖِ ،ﻭﺭﺿﺎﹰ ﺑﺎﳌﻘﺴﻮﻡِ ،ﻭﺍﻫﺘﻤﺎﻣﺎﹰ ﺑﺎﳌﻈﻬﺮِ ،ﻭﺍﻋﺘﻨﺎﺀً ﺑﺎﳉﺴﻢِ ،
ﻭﻧﻔﻌﺎﹰ ﻟﻶﺧﺮﻳﻦ .
ﻟﻠﻴﻮﻡ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻪ ﻓﺘﻘﹸﺴﻢ ﺳﺎﻋﺎﺗِﻪ ﻭﲡﻌﻞ ﻣﻦ ﺩﻗﺎﺋﻘﻪ ﺳﻨﻮﺍﺕٍ ،ﻭﻣﻦ ﺛﻮﺍﻧﻴﻪِ ﺷﻬﻮﺭﺍﹰ
،ﺗﺰﺭﻉ ﻓﻴﻪ ﺍﳋﻴﺮ ،ﺗﺴﺪﻱ ﻓﻴﻪ ﺍﳉﻤﻴﻞ ،ﺗﺴﺘﻐﻔﺮ ﻓﻴﻪ ﻣﻦ ﺍﻟﺬﻧﺐ ،ﺗﺬﻛﺮ ﻓﻴـﻪ ﺍﻟـﺮﺏ ، ﺗﺘـﻬﻴﺄ
ﻟﻠﺮﺣﻴﻞِ ،ﺗﻌﻴﺶ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﺮﺣﺎﹰ ﻭﺳﺮﻭﺭﺍﹰ ،ﻭﺃﻣﻨﺎﹰ ﻭﺳﻜﻴﻨﺔﹰ ،ﺗﺮﺿﻰ ﻓﻴﻪ ﺑﺮﺯﻗِـﻚ ،ﺑﺰﻭﺟﺘِـﻚ،
ﺑﺄﻃﻔﺎﻟِﻚ ﺑﻮﻇﻴﻔﺘﻚ ،ﺑﺒﻴﺘِﻚ ،ﺑﻌﻠﻤِﻚ ،ﲟﺴﺘﻮﺍﻙ ﴿ ﻓﹶﺨﺬﹾ ﻣﺎ ﺁﺗﻴﺘﻚ ﻭﻛﹸﻦ ﻣﻦ ﺍﻟﺸـﺎﻛِﺮِﻳﻦ﴾
ﺗﻌﻴﺶ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺑﻼ ﺣﺰﻥٍ ﻭﻻ ﺍﻧﺰﻋﺎﺝٍ ،ﻭﻻ ﺳﺨﻂٍ ﻭﻻ ﺣﻘﺪٍ ،ﻭﻻ ﺣﺴﺪٍ .
ﺇﻥ ﻋﻠﻴﻚ ﺃﻥ ﺗﻜﺘﺐ ﻋﻠﻰ ﻟﻮﺡِ ﻗﻠﺒﻚ ﻋﺒﺎﺭﺓﹰ ﻭﺍﺣﺪﺓ ﲡﻌﻠﹸﻬﺎ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﻣﻜﺘﺒـﻚ ﺗﻘـﻮﻝ
ﺍﻟﻌﺒﺎﺭﺓ ) :ﻳﻮﻣﻚ ﻳﻮﻣﻚ( .ﺇﺫﺍ ﺃﻛﻠﺖ ﺧﺒﺰﺍﹰ ﺣﺎﺭﺍﹰ ﺷﻬﻴﺎﹰ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻬﻞ ﻳﻀﺮﻙ ﺧﺒﺰ ﺍﻷﻣﺲِ ﺍﳉﺎﻑ
ﺍﻟﺮﺩﻱﺀ ،ﺃﻭ ﺧﺒﺰ ﻏﺪٍ ﺍﻟﻐﺎﺋﺐِ ﺍﳌﻨﺘﻈﺮِ .
ﺇﺫﺍ ﺷﺮﺑﺖ ﻣﺎﺀً ﻋﺬﺑﺎﹰ ﺯﻻﻻﹰ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ،ﻓﻠﻤﺎﺫﺍ ﲢﺰﻥﹸ ﻣﻦ ﻣﺎﺀِ ﺃﻣﺲ ﺍﳌﻠﺢِ ﺍﻷﺟﺎﺝِ ،ﺃﻭ ﺘﻢ
ﳌﺎﺀِ ﻏﺪٍ ﺍﻵﺳﻦِ ﺍﳊﺎﺭ.
ﺇﻧﻚ ﻟﻮ ﺻﺪﻗﺖ ﻣﻊ ﻧﻔﺴِﻚ ﺑﺈﺭﺍﺩﺓٍ ﻓﻮﻻﺫﻳﺔٍ ﺻﺎﺭﻣﺔٍ ﻋﺎﺭﻣﺔٍ ﻷﺧﻀﻌﺘﻬﺎ ﻟﻨﻈﺮﻳﺔ) :ﻟﻦ ﺃﻋﻴﺶ
ﺇﱃ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ( .ﺣﻴﻨﻬﺎ ﺗﺴﺘﻐﻞﱡ ﻛﻞﱠ ﳊﻈﺔ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﰲ ﺑﻨﺎﺀِ ﻛﻴﺎﻧِـﻚ ﻭﺗﻨﻤﻴـﺔِ ﻣﻮﺍﻫﺒـﻚ ،
ﻭﺗﺰﻛﻴﺔِ ﻋﻤﻠﻚ ، ﻓﺘﻘﻮﻝ :ﻟﻠﻴﻮﻡ ﻓﻘﻂﹾ ﺃﹸﻫﺬﱢﺏ ﺃﻟﻔﺎﻇﻲ ﻓﻼ ﺃﻧﻄﻖ ﻫﺠﺮﺍﹰ ﺃﻭ ﻓﹸﺤﺸﺎﹰ ،ﺃﻭ ﺳـﺒﺎﹰ ،ﺃﻭ
ﻏﻴﺒﺔﹰ ،ﻟﻠﻴﻮﻡ ﻓﻘﻂﹾ ﺳﻮﻑ ﺃﺭﺗﺐ ﺑﻴﱵ ﻭﻣﻜﺘﺒﱵ ،ﻓﻼ ﺍﺭﺗﺒﺎﻙ ﻭﻻ ﺑﻌﺜﺮﺓﹲ ،ﻭﺇﳕﺎ ﻧﻈﺎﻡ ﻭﺭﺗﺎﺑﺔﹲ .ﻟﻠﻴﻮﻡ
ﻓﻘﻂ ﺳﻮﻑ ﺃﻋﻴﺶ ﻓﺄﻋﺘﲏ ﺑﻨﻈﺎﻓﺔِ ﺟﺴﻤﻲ ،ﻭﲢﺴﲔ ﻣﻈﻬﺮﻱ ﻭﺍﻻﻫﺘﻤﺎﻡِ ﻨﺪﺍﻣﻲ ،ﻭﺍﻻﺗـﺰﺍﻥِ ﰲ
ﻣﺸﻴﱵ ﻭﻛﻼﻣﻲ ﻭﺣﺮﻛﺎﰐ.
ﻟﻠﻴﻮﻡ ﻓﻘﻂﹾ ﺳﺄﻋﻴﺶ ﻓﺄﺟﺘﻬﺪ ﰲ ﻃﺎﻋﺔِ ﺭﺑﻲ ،ﻭﺗﺄﺩﻳﺔِ ﺻﻼﰐ ﻋﻠﻰ ﺃﻛﻤﻞِ ﻭﺟﻪِ ،ﻭﺍﻟﺘـﺰﻭﺩِ
ﺑﺎﻟﻨﻮﺍﻓﻞِ ،ﻭﺗﻌﺎﻫﺪِ ﻣﺼﺤﻔﻲ ،ﻭﺍﻟﻨﻈﺮِ ﰲ ﻛﺘﱯ ،ﻭﺣﻔﻆِ ﻓﺎﺋﺪﺓٍ ،ﻭﻣﻄﺎﻟﻌﺔِ ﻛﺘﺎﺏٍ ﻧﺎﻓﻊٍ .
ﻟﻠﻴﻮﻡِ ﻓﻘﻂﹾ ﺳﺄﻋﻴﺶ ﻓﺄﻏﺮﺱ ﰲ ﻗﻠﱯ ﺍﻟﻔﻀﻴﻠﺔﹰ ﻭﺃﺟﺘﺚﱡ ﻣﻨﻪ ﺷﺠﺮﺓ ﺍﻟﺸﺮ ﺑﻐﺼﻮﻧِﻬﺎ ﺍﻟﺸﺎﺋﻜﺔِ
ﻣﻦ ﻛِﺒﺮٍ ﻭﻋﺠﺐٍ ﻭﺭﻳﺎﺀٍ ﻭﺣﺴﺪٍ ﻭﺣﻘﺪٍ ﻭﻏِﻞ ﻭﺳﻮﺀِ ﻇﻦ.
ﻟﻠﻴﻮﻡ ﻓﻘﻂ ﺳﻮﻑ ﺃﻋﻴﺶ ﻓﺄﻧﻔﻊ ﺍﻵﺧﺮﻳﻦ ،ﻭﺃﺳﺪﻱ ﺍﳉﻤﻴﻞﹶ ﺇﱃ ﺍﻟﻐﲑ ،ﺃﻋـﻮﺩ ﻣﺮﻳﻀـﺎﹰ ،
ﺃﺷﻴﻊ ﺟﻨﺎﺯﺓﹰ ،ﺃﺩﻝﱡ ﺣﲑﺍﻥ ،ﺃﹸﻃﻌﻢ ﺟﺎﺋﻌﺎﹰ ،ﺃﻓﺮﺝ ﻋﻦ ﻣﻜﺮﻭﺏٍ ،ﺃﻗﻒ ﻣـﻊ ﻣﻈﻠـﻮﻡٍ ،ﺃﺷـﻔﻊ
ﻟﻀﻌﻴﻒٍ ،ﺃﻭﺍﺳﻲ ﻣﻨﻜﻮﺑﺎﹰ ،ﺃﻛﺮﻡ ﻋﺎﳌﺎﹰ ،ﺃﺭﺣﻢ ﺻﻐﲑﺍﹰ ،ﺃﺟِﻞﱡ ﻛﺒﲑﺍﹰ .
ﻟﻠﻴﻮﻡ ﻓﻘﻂ ﺳﺄﻋﻴﺶ ؛ ﻓﻴﺎ ﻣﺎﺽٍ ﺫﻫﺐ ﻭﺍﻧﺘﻬﻰ ﺍﻏﺮﺏ ﻛﺸﻤِﺴﻚ ،ﻓﻠﻦ ﺃﺑﻜﻲ ﻋﻠﻴﻚ ﻭﻟﻦ
ﺗﺮﺍﱐ ﺃﻗﻒ ﻷﺗﺬﻛﺮﻙ ﳊﻈﺔ ؛ ﻷﻧﻚ ﺗﺮﻛﺘﻨﺎ ﻭﻫﺠﺮﺗﻨﺎ ﻭﺍﺭﲢﻠﹾﺖ ﻋﻨﺎ ﻭﻟﻦ ﺗﻌﻮﺩ ﺇﻟﻴﻨﺎ ﺃﺑﺪ ﺍﻵﺑﺪﻳﻦ .
ﻭﻳﺎ ﻣﺴﺘﻘﺒﻞﹸ ﺃﻧﺖ ﰲ ﻋﺎﱂِ ﺍﻟﻐﻴﺐِ ﻓﻠﻦ ﺃﺗﻌﺎﻣﻞ ﻣﻊ ﺍﻷﺣﻼﻡِ ،ﻭﻟﻦ ﺃﺑﻴﻊ ﻧﻔﺴﻲ ﻣﻊ ﺍﻷﻭﻫـﺎﻡ
ﻭﻟﻦ ﺃﺗﻌﺠﻞﹶ ﻣﻴﻼﺩ ﻣﻔﻘﻮﺩٍ ،ﻷﻥﱠ ﻏﺪﺍﹰ ﻻ ﺷﻲﺀ ؛ ﻷﻧﻪ ﱂ ﳜﻠﻖ ﻭﻷﻧﻪ ﱂ ﻳﻜﻦ ﻣﺬﻛﻮﺭﺍﹰ.
ﻳﻮﻣﻚ ﻳﻮﻣﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥﹸ ﺃﺭﻭﻉ ﻛﻠﻤﺔٍ ﰲ ﻗﺎﻣﻮﺱِ ﺍﻟﺴﻌﺎﺩﺓِ ﳌـﻦ ﺃﺭﺍﺩ ﺍﳊﻴـﺎﺓ ﰲ ﺃـﻰ
ﺻﻮﺭِﻫﺎ ﻭﺃﲨﻞِ ﺣﻠِﻠﻬﺎ.
ﺍﺗﺮﻙِ ﺍﳌﺴﺘﻘﺒﻞﹶ ﺣﱴ ﻳﺄﰐﹶ
﴿ ﺃﹶﺗﻰ ﺃﹶﻣﺮ ﺍﻟﻠﹼﻪِ ﻓﹶﻼﹶ ﺗﺴﺘﻌﺠِﻠﹸﻮﻩ ﴾ ﻻ ﺗﺴﺘﺒﻖِ ﺍﻷﺣﺪﺍﺙ ،ﺃﺗﺮﻳﺪ ﺇﺟﻬﺎﺽ ﺍﳊﻤـﻞِ ﻗﺒـﻞ
ﲤﺎﻣِﻪِ؟! ﻭﻗﻄﻒ ﺍﻟﺜﻤﺮﺓِ ﻗﺒﻞ ﺍﻟﻨﻀﺞ ؟! ﺇﻥﱠ ﻏﺪﺍﹰ ﻣﻔﻘﻮﺩ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ ، ﻟﻴﺲ ﻟﻪ ﻭﺟﻮﺩ ، ﻭﻻ ﻃﻌﻢ،
ﻭﻻ ﻟﻮﻥﹲ ،ﻓﻠﻤﺎﺫﺍ ﻧﺸﻐﻞﹸ ﺃﻧﻔﺴﻨﺎ ﺑﻪِ ،ﻭﻧﺘﻮﺟﺲ ﻣﻦ ﻣﺼﺎﺋِﺒِﻪِ ،ﻭﺘﻢ ﳊﻮﺍﺩﺛﻪِ ،ﻧﺘﻮﻗﻊ ﻛﻮﺍﺭﺛـﻪ،
ﻭﻻ ﻧﺪﺭﻱ ﻫﻞﹾ ﻳﺤﺎﻝﹸ ﺑﻴﻨﻨﺎ ﻭﺑﻴﻨﻪ ، ﺃﻭ ﻧﻠﻘﺎﻩ ، ﻓﺈﺫﺍ ﻫﻮ ﺳﺮﻭﺭ ﻭﺣﺒﻮﺭ ؟! ﺍﳌﻬﻢ ﺃﻧﻪ ﰲ ﻋﺎﱂِ ﺍﻟﻐﻴـﺐِ
ﱂ ﻳﺼﻞﹾ ﺇﱃ ﺍﻷﺭﺽِ ﺑﻌﺪ ، ﺇﻥ ﻋﻠﻴﻨﺎ ﺃﻥﹾ ﻻ ﻧﻌﱪ ﺟﺴﺮﺍﹰ ﺣﱴ ﻧﺄﺗﻴﻪ ،ﻭﻣﻦ ﻳﺪﺭﻱ؟ ﻟﻌﻠﱠﻨﺎ ﻧﻘِﻒ ﻗﺒـﻞ
ﻭﺻﻮﻝِ ﺍﳉﺴﺮِ ،ﺃﻭ ﻟﻌﻞﱠ ﺍﳉﺴﺮ ﻳﻨﻬﺎﺭ ﻗﺒﻞ ﻭﺻﻮﻟِﻨﺎ ،ﻭﺭﺑﻤﺎ ﻭﺻﻠﻨﺎ ﺍﳉﺴﺮ ﻭﻣﺮﺭﻧﺎ ﻋﻠﻴﻪ ﺑﺴﻼﻡٍ.
ﺇﻥ ﺇﻋﻄﺎﺀ ﺍﻟﺬﻫﻦِ ﻣﺴﺎﺣﺔﹰ ﺃﻭﺳﻊ ﻟﻠﺘﻔﻜﲑِ ﰲ ﺍﳌﺴﺘﻘﺒﻞِ ﻭﻓﺘﺢِ ﻛﺘﺎﺏِ ﺍﻟﻐﻴـﺐِ ﰒ ﺍﻻﻛﺘـﻮﺍ ِﺀ
ﺑﺎﳌﺰﻋﺠﺎﺕِ ﺍﳌﺘﻮﻗﻌﺔِ ﳑﻘﻮﺕ ﺷﺮﻋﺎﹰ ؛ ﻷﻧﻪ ﻃﻮﻝﹸ ﺃﻣﻞٍ ،ﻭﻫﻮ ﻣﺬﻣﻮﻡ ﻋﻘﻼﹰ ؛ ﻷﻧﻪ ﻣﺼﺎﺭﻋﺔﹸ ﻟﻠﻈـﻞﱢ.
ﺇﻥ ﻛﺜﲑﺍﹰ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﻳﺘﻮﻗﹸﻊ ﰲ ﻣﺴﺘﻘﺒﻠﻪِ ﺍﳉﻮﻉ ﺍﻟﻌﺮﻱ ﻭﺍﳌﺮﺽ ﻭﺍﻟﻔﻘﺮ ﻭﺍﳌﺼﺎﺋﺐ ، ﻭﻫﺬﺍ ﻛﻠﱡـﻪ
ﻣﻦ ﻣﻘﺮﺭﺍﺕِ ﻣﺪﺍﺭﺱِ ﺍﻟﺸﻴﻄﺎﻥِ ﴿ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻳﻌِﺪﻛﹸﻢ ﺍﻟﹾﻔﹶﻘﹾﺮ ﻭﻳﺄﹾﻣﺮﻛﹸﻢ ﺑِﺎﻟﹾﻔﹶﺤﺸﺎﺀ ﻭﺍﻟﻠﹼﻪ ﻳﻌِـﺪﻛﹸﻢ
ﻣ ﻐﻔِﺮﺓﹰ ﻣﻨﻪ ﻭﻓﹶﻀﻼﹰ ﴾ .
ﻛﺜﲑ ﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺒﻜﻮﻥ ؛ ﻷﻢ ﺳﻮﻑ ﳚﻮﻋﻮﻥ ﻏﺪﺍﹰ ،ﻭﺳﻮﻑ ﳝﺮﺿﻮﻥ ﺑﻌﺪ ﺳﻨﺔٍ ،ﻭﺳﻮﻑ
ﻳﻨﺘﻬﻲ ﺍﻟﻌﺎﱂﹸ ﺑﻌﺪ ﻣﺎﺋﺔِ ﻋﺎﻡ .ﺇﻥﱠ ﺍﻟﺬﻱ ﻋﻤﺮﻩ ﰲ ﻳﺪ ﻏﲑﻩ ﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳـﺮﺍﻫﻦ ﻋﻠـﻰ ﺍﻟﻌـﺪﻡٍ ،
ﻭﺍﻟﺬﻱ ﻻ ﻳﺪﺭِﻱ ﻣﱴ ﳝﻮﺕ ﻻ ﳚﻮﺯ ﻟﻪ ﺍﻻﺷﺘﻐﺎﻝﹸ ﺑﺸﻲﺀٍ ﻣﻔﻘﻮﺩٍ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ.
ﺍﺗﺮﻙ ﻏﺪﺍﹰ ﺣﱴ ﻳﺄﺗﻴﻚ ،ﻻ ﺗﺴﺄﻝ ﻋﻦ ﺃﺧﺒﺎﺭِﻩ ،ﻻ ﺗﻨﺘﻈﺮ ﺯﺣﻮﻓﻪ ،ﻷﻧﻚ ﻣﺸﻐﻮﻝﹲ ﺑﺎﻟﻴﻮﻡ.
ﻭﺇﻥ ﺗﻌﺠﺐ ﻓﻌﺠﺐ ﻫﺆﻻﺀ ﻳﻘﺘﺮﺿﻮﻥ ﺍﳍﻢ ﻧﻘﺪﺍﹰ ﻟﻴﻘﻀﻮﻩ ﻧﺴﻴﺌﺔﹰ ﰲ ﻳﻮﻡٍ ﱂ ﺗﺸﺮﻕ ﴰﺴﻪ ﻭﱂ
ﻳﺮ ﺍﻟﻨﻮﺭ ،ﻓﺤﺬﺍﺭ ﻣﻦ ﻃﻮﻝِ ﺍﻷﻣﻞِ .
ﻛﻴﻒ ﺗﻮﺍﺟﻪ ﺍﻟﻨﻘﺪ ﺍﻵﰒ ؟
ﺍﻟﺮﻗﻌﺎﺀُ ﺍﻟﺴﺨﻔﺎﺀُ ﺳﺒﻮﺍ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺍﺯﻕ ﺟﻞﱠ ﰲ ﻋﻼﻩ ،ﻭﺷﺘﻤﻮﺍ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ
،ﻓﻤﺎﺫﺍ ﺃﺗﻮﻗﻊ ﺃﻧﺎ ﻭﺃﻧﺖ ﻭﳓﻦ ﺃﻫﻞ ﺍﳊﻴﻒ ﻭﺍﳋﻄﺄ ،ﺇﻧﻚ ﺳﻮﻑ ﺗﻮﺍﺟـﻪ ﰲ ﺣﻴﺎﺗِـﻚ ﺣﺮﺑـﺎﹰ!
ﺿﺮﻭﺳﺎﹸ ﻻ ﻫﻮﺍﺩﺓ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﻘﺪِ ﺍﻵﰒِ ﺍﳌﺮ ، ﻭﻣﻦ ﺍﻟﺘﺤﻄﻴﻢ ﺍﳌﺪﺭﻭﺱِ ﺍﳌﻘﺼﻮﺩِ ،ﻭﻣـﻦ ﺍﻹﻫﺎﻧـﺔِ
ﺍﳌﺘﻌﻤﺪﺓِ ﻣﺎﺩﺍﻡ ﺃﻧﻚ ﺗﻌﻄﻲ ﻭﺗﺒﲏ ﻭﺗﺆﺛﺮ ﻭﺗﺴﻄﻊ ﻭﺗﻠﻤﻊ ، ﻭﻟﻦ ﻳﺴﻜﺖ ﻫﺆﻻﺀِ ﻋﻨﻚ ﺣﱴ ﺗﺘﺨـﺬ
ﻧﻔﻘﺎﹰ ﰲ ﺍﻷﺭﺽِ ﺃﻭ ﺳﻠﻤﺎﹰ ﰲ ﺍﻟﺴﻤﺎﺀِ ﻓﺘﻔﺮ ﻣﻨﻬﻢ ،ﺃﻣﺎ ﻭﺃﻧﺖ ﺑﲔ ﺃﻇﻬﺮِﻫِﻢ ﻓﺎﻧﺘﻈﺮ ﻣﻨﻬﻢ ﻣﺎ ﻳﺴﻮﺅﻙ
ﻭﻳﺒﻜﻲ ﻋﻴﻨﻚ ،ﻭﻳﺪﻣﻲ ﻣﻘﻠﺘﻚ ،ﻭﻳﻘﺾ ﻣﻀﺠﻌﻚ.
ﺇﻥ ﺍﳉﺎﻟﺲ ﻋﻠﻰ ﺍﻷﺭﺽِ ﻻ ﻳﺴﻘﻂﹸ ،ﻭﺍﻟﻨﺎﺱ ﻻ ﻳﺮﻓﺴﻮﻥ ﻛﻠﺒﺎﹰ ﻣﻴﺘﺎﹰ ،ﻟﻜﻨـﻬﻢ ﻳﻐﻀـﺒﻮﻥ
ﻋﻠﻴﻚ ﻷﻧﻚ ﻓﹸﻘﹾﺘﻬﻢ ﺻﻼﺣﺎﹰ ،ﺃﻭ ﻋﻠﻤﺎﹰ ،ﺃﻭ ﺃﺩﺑﺎﹰ ،ﺃﻭ ﻣﺎﻻﹰ ،ﻓﺄﻧﺖ ﻋﻨﺪﻫﻢ ﻣﺬﻧﺐ ﻻ ﺗﻮﺑﺔ ﻟـﻚ
ﺣﱴ ﺗﺘﺮﻙ ﻣﻮﺍﻫﺒﻚ ﻭﻧِﻌﻢ ﺍﷲِ ﻋﻠﻴﻚ ،ﻭﺗﻨﺨﻠﻊ ﻣﻦ ﻛﻞﱢ ﺻﻔﺎﺕِ ﺍﳊﻤﺪِ ،ﻭﺗﻨﺴﻠﺦ ﻣﻦ ﻛﻞﱢ ﻣﻌﺎﱐ
ﺍﻟﻨﺒﻞِ ،ﻭﺗﺒﻘﻰ ﺑﻠﻴﺪﺍﹰ ! ﻏﺒﻴﺎ ،ﺻﻔﺮﺍﹰ ﳏﻄﱠﻤﺎﹰ ،ﻣﻜﺪﻭﺩﺍﹰ ،ﻫﺬﺍ ﻣﺎ ﻳﺮﻳﺪﻭﻧﻪ ﺑﺎﻟﻀﺒﻂِ .ﺇﺫﺍﹰ ﻓﺎﺻـﻤﺪ
ﻟﻜﻼﻡِ ﻫﺆﻻﺀِ ﻭﻧﻘﺪﻫﻢ ﻭﺗﺸﻮﻳﻬِﻬِﻢ ﻭﲢﻘﲑِﻫﻢ )) ﺃﺛﺒﺖ ﺃﹸﺣﺪ (( ﻭﻛﻦ ﻛﺎﻟﺼﺨﺮﺓِ ﺍﻟﺼﺎﻣﺘﺔِ ﺍﳌﻬﻴﺒـﺔِ
ﺗﺘﻜﺴﺮ ﻋﻠﻴﻬﺎ ﺣﺒﺎﺕ ﺍﻟﱪﺩِ ﻟﺘﺜﺒﺖ ﻭﺟﻮﺩﻫﺎ ﻭﻗﹸﺪﺭﺎ ﻋﻠﻰ ﺍﻟﺒﻘﺎﺀِ .ﺇﻧﻚ ﺇﻥﹾ ﺃﺻﻐﻴﺖ ﻟﻜﻼﻡِ ﻫـﺆﻻ ِﺀ
ﻭﺗﻔﺎﻋﻠﺖ ﺑﻪ ﺣﻘﻘﺖ ﺃﻣﻨﻴﺘﻬﻢ ﺍﻟﻐﺎﻟﻴﺔ ﰲ ﺗﻌﻜﲑِ ﺣﻴﺎﺗِﻚ ﻭﺗﻜﺪﻳﺮِ ﻋﻤﺮﻙ ،ﺃﻻ ﻓﺎﺻـﻔﺢ ﺍﻟﺼـﻔﹾﺢ
ﺍﳉﻤﻴﻞ ،ﺃﻻ ﻓﺄﻋﺮﺽ ﻋﻨﻬﻢ ﻭﻻ ﺗﻚ ﰲ ﺿﻴﻖٍ ﳑﺎ ﳝﻜﺮﻭﻥ .ﺇﻥ ﻧﻘﺪﻫﻢ ﺍﻟﺴﺨﻴﻒ ﺗﺮﲨﺔﹲ ﳏﺘﺮﻣـﺔﹲ
ﻟﻚ ،ﻭﺑﻘﺪﺭِ ﻭﺯﻧِﻚ ﻳﻜﹸﻮﻥ ﺍﻟﻨﻘﺪ ﺍﻵﰒﹸ ﺍﳌﻔﺘﻌﻞﹸ .
ﺇﻧﻚ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻐﻠﻖ ﺃﻓﻮﺍﻩ ﻫﺆﻻﺀِ ،ﻭﻟﻦ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﺘﻘﻞ ﺃﻟﺴﻨﺘﻬﻢ ﻟﻜﻨﻚ ﺗﺴـﺘﻄﻴﻊ
ﺃﻥ ﺗﺪﻓﻦ ﻧﻘﺪﻫﻢ ﻭﲡﻨﻴﻬﻢ ﺑﺘﺠﺎﻓﻴﻚ ﳍﻢ ،ﻭﺇﳘﺎﻟﻚ ﻟﺸﺄﻢ ، ﻭﺍﻃﱢﺮﺍﺣﻚ ﻷﻗﻮﺍﳍِﻢِ! ﴿ .ﻗﹸﻞﹾ ﻣﻮﺗﻮﺍﹾ
ﺑِ ﻐﻴﻈِﻜﹸﻢ ﴾ ﺑﻞ ﺗﺴﺘﻄﻴﻊ ﺃﻥﹾ ﺗﺼﺐ ﰲ ﺃﻓﻮﺍﻫِﻬِﻢ ﺍﳋﺮﺩﻝﹶ ﺑﺰﻳﺎﺩﺓِ ﻓﻀﺎﺋﻠﻚ ﻭﺗﺮﺑﻴﺔِ ﳏﺎﺳﻨِﻚ ﻭﺗﻘـﻮﱘ
ﺍﻋﻮﺟﺎﺟِﻚ .ﺇﻥﹾ ﻛﻨﺖ ﺗﺮﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﻣﻘﺒﻮﻻﹰ ﻋﻨﺪ ﺍﳉﻤﻴﻊ ،ﳏﺒﻮﺑﺎﹰ ﻟﺪﻯ ﺍﻟﻜﻞﱢ ،ﺳـﻠﻴﻤﺎﹰ ﻣـﻦ
ﺍﻟﻌﻴﻮﺏِ ﻋﻨﺪ ﺍﻟﻌﺎﱂِ ،ﻓﻘﺪ ﻃﻠﺒﺖ ﻣﺴﺘﺤﻴﻼﹰ ﻭﺃﻣﻠﺖ ﺃﻣﻼﹰ ﺑﻌﻴﺪﺍﹰ .
ﻻ ﺗﻨﺘﻈﺮ ﺷﻜﺮﺍﹰ ﻣﻦ ﺃﺣﺪٍ
ﺧﻠﻖ ﺍﷲُ ﺍﻟﻌﺒﺎﺩ ﻟﻴﺬﻛﺮﻭﻩ ﻭﺭﺯﻕ ﺍﷲُ ﺍﳋﻠﻴﻘﺔ ﻟﻴﺸﻜﺮﻭﻩ ، ﻓﻌﺒﺪ ﺍﻟﻜﺜﲑ ﻏﲑﻩ ،ﻭﺷﻜﺮ ﺍﻟﻐﺎﻟ
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ﺳﻮﺍﻩ ،ﻷﻥﱠ ﻃﺒﻴﻌﺔ ﺍﳉﺤﻮﺩِ ﻭﺍﻟﻨﻜﺮﺍﻥِ ﻭﺍﳉﻔﺎﺀِ ﻭﻛﹸﻔﹾﺮﺍﻥِ ﺍﻟﻨﻌﻢ ﻏﺎﻟﺒﺔﹲ ﻋﻠﻰ ﺍﻟﻨﻔﻮﺱ ،ﻓﻼ ﺗﺼـﺪﻡ ﺇﺫﺍ
ﻭﺟﺪﺕ ﻫﺆﻻﺀِ ﻗﺪ ﻛﻔﺮﻭﺍ ﲨﻴﻠﻚ ،ﻭﺃﺣﺮﻗﻮﺍ ﺇﺣﺴﺎﻧﻚ ،ﻭﻧﺴﻮﺍ ﻣﻌﺮﻭﻓﻚ ،ﺑﻞ ﺭﲟـﺎ ﻧﺎﺻـﺒﻮﻙ
ﺍﻟﻌِﺪﺍﺀَ ،ﻭﺭﻣﻮﻙ ﲟﻨﺠﻨﻴﻖ ﺍﳊﻘﺪِ ﺍﻟﺪﻓﲔ ،ﻻ ﻟﺸﻲﺀٍ ﺇﻻ ﻷﻧﻚ ﺃﺣﺴﻨﺖ ﺇﻟﻴﻬﻢ ﴿ ﻭﻣﺎ ﻧﻘﹶﻤﻮﺍﹾ ﺇِﻻﱠ ﺃﹶﻥﹾ
ﺃﹶ ﹾﻏﻨﺎﻫﻢ ﺍﻟﻠﹼﻪ ﻭﺭﺳﻮﻟﹸﻪ ﻣِﻦ ﻓﹶﻀﻠِﻪِ ﴾ ﻭﻃﺎﻟﻊ ﺳﺠﻞﱠ ﺍﻟﻌﺎﱂِ ﺍﳌﺸﻬﻮﺩ ،ﻓﺈﺫﺍ ﰲ ﻓﺼﻮﻟِﻪِ ﻗﺼﺔﹸ ﺃﺏٍ ﺭﺑﻰ
ﺍﺑﻨﻪ ﻭﻏﺬﹼﺍﻩ ﻭﻛﺴﺎﻩ ﻭﺃﻃﻌﻤﻪ ﻭﺳﻘﺎﻩ ، ﻭﺃﺩﺑﻪ ، ﻭﻋﻠﱠﻤﻪ ، ﺳﻬﺮ ﻟﻴﻨﺎﻡ ،ﻭﺟﺎﻉ ﻟﻴﺸـﺒﻊ ،ﻭﺗﻌِـﺐ
ﻟﲑﺗﺎﺡ ،ﻓﻠﻤﺎ ﻃﺮ ﺷﺎﺭﺏ ﻫﺬﺍ ﺍﻻﺑﻦ ﻭﻗﻮﻱ ﺳﺎﻋﺪﻩ ،ﺃﺻﺒﺢ ﻟﻮﺍﻟﺪﻩِ ﻛﺎﻟﻜﻠﺐِ ﺍﻟﻌﻘﻮﺭِ ،ﺍﺳﺘﺨﻔﺎﻓﺎﹰ
،ﺍﺯﺩﺭﺍﺀً ،ﻣﻘﺘﺎﹰ ،ﻋﻘﻮﻗﺎﹰ ﺻﺎﺭﺧﺎﹰ ،ﻋﺬﺍﺑﺎﹰ ﻭﺑﻴﻼﹰ .
ﺃﻻ ﻓﻠﻴﻬﺪﺃ ﺍﻟﺬﻳﻦ ﺍﺣﺘﺮﻗﺖ ﺃﻭﺭﺍﻕ ﲨﻴﻠِﻬﻢ ﻋﻨﺪ ﻣﻨﻜﻮﺳﻲ ﺍﻟﻔِﻄﺮِ ،ﻭﳏﻄﱠﻤـﻲ ﺍﻹﺭﺍﺩﺍﺕِ ،
ﻭﻟﻴﻬﻨﺆﻭﺍ ﺑﻌﻮﺽِ ﺍﳌﺜﻮﺑﺔِ ﻋﻨﺪ ﻣﻦ ﻻ ﺗﻨﻔﺪ ﺧﺰﺍﺋﻨﻪ .
ﺇﻥ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ﺍﳊﺎﺭ ﻻ ﻳﺪﻋﻮﻙ ﻟﺘﺮﻙِ ﺍﳉﻤﻴﻞِ ،ﻭﻋﺪﻡِ ﺍﻹﺣﺴﺎﻥِ ﻟﻠﻐﲑ ،ﻭﺇﳕﺎ ﻳﻮﻃﱢﻨـﻚ
ﻋﻠﻰ ﺍﻧﺘﻈﺎﺭ ﺍﳉﺤﻮﺩِ ،ﻭﺍﻟﺘﻨﻜﺮِ ﳍﺬﺍ ﺍﳉﻤﻴﻞِ ﻭﺍﻹﺣﺴﺎﻥِ ،ﻓﻼ ﺗﺒﺘﺌﺲ ﲟﺎ ﻛﺎﻧﻮﺍ ﻳﺼﻨﻌﻮﻥ.
ﺍﻋﻤﻞ ﺍﳋﲑ ﻟِﻮﺟﻪِ ﺍﷲِ ؛ ﻷﻧﻚ ﺍﻟﻔﺎﺋﺰ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝٍ ،ﰒﱠ ﻻ ﻳﻀﺮﻙ ﻏﻤﻂﹸ ﻣﻦ ﻏﻤﻄـﻚ ،
ﻭﻻ ﺟﺤﻮﺩ ﻣﻦ ﺟﺤﺪﻙ ،ﻭﺍﲪﺪِ ﺍﷲ ﻷﻧﻚ ﺍﶈﺴﻦ ، ﻭﺍﻟﻴﺪ ﺍﻟﻌﻠﻴﺎ ﺧﲑ ﻣﻦ ﺍﻟﻴﺪِ ﺍﻟﺴﻔﻠﻰ ﴿ ِﺇﻧﻤـﺎ
ﻧﻄﹾﻌِﻤﻜﹸﻢ ﻟِﻮﺟﻪِ ﺍﻟﻠﱠﻪِ ﻟﹶﺎ ﻧﺮِﻳﺪ ﻣِﻨﻜﹸﻢ ﺟﺰﺍﺀ ﻭﻟﹶﺎ ﺷﻜﹸﻮﺭﺍﹰ ﴾ .
ﻭﻗﺪ ﺫﹸﻫِﻞ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻘﻼﺀِ ﻣﻦ ﺟﺒﻠﱠﺔِ ﺍﳉﺤﻮﺩِ ﻋﻨﺪ ﺍﻟﻐﻮﻏﺎﺀِ ،ﻭﻛﺄﻢ ﻣﺎ ﲰﻌـﻮﺍ ﺍﻟـﻮﺣﻲ
ﺍﳉﻠﻴﻞ ﻭﻫﻮ ﻳﻨﻌﻲ ﻋﻠﻰ ﺍﻟﺼﻨﻒ ﻋﺘﻮﻩ ﻭﲤﺮﺩﻩ ﴿ ﻣﺮ ﻛﹶﺄﹶﻥ ﻟﱠﻢ ﻳﺪ ﻋﻨﺎ ﺇِﻟﹶﻰ ﺿﺮ ﻣﺴﻪ ﻛﹶﺬﹶﻟِﻚ ﺯﻳـﻦ
ﻟِﻠﹾﻤﺴﺮِﻓِﲔ ﻣﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻌﻤﻠﹸﻮﻥﹶ ﴾ ﻻ ﺗﻔﺎﺟﺄ ﺇﺫﺍ ﺃﻫﺪﻳﺖ ﺑﻠﻴﺪﺍﹰ ﻗﻠﻤﺎﹰ ﻓﻜﺘﺐ ﺑﻪ ﻫﺠﺎﺀﻙ ،ﺃﻭ ﻣﻨﺤـﺖ
ﺟﺎﻓﻴﺎﹰ ﻋﺼﺎﹰ ﻳﺘﻮﻛﺄ ﻋﻠﻴﻬﺎ ﻭﻳﻬﺶ ﺎ ﻋﻠﻰ ﻏﻨﻤﻪِ ،ﻓﺸﺞ ﺎ ﺭﺃﺳﻚ ،ﻫﺬﺍ ﻫﻮ ﺍﻷﺻﻞﹸ ﻋﻨﺪ ﻫـﺬﻩِ
ﺍﻟﺒﺸﺮﻳﺔِ ﺍﶈﻨﻄﺔِ ﰲ ﻛﻔﻦِ ﺍﳉﺤﻮﺩِ ﻣﻊ ﺑﺎﺭﻳﻬﺎ ﺟﻞﱠ ﰲ ﻋﻼﻩ ،ﻓﻜﻴﻒ ﺎ ﻣﻌﻲ ﻭﻣﻌﻚ ؟! .
ﺍﻹﺣﺴﺎﻥﹸ ﺇﱃ ﺍﻵﺧﺮﻳﻦ ﺍﻧﺸﺮﺍﺡ ﻟﻠﺼﺪﺭ
ﺍﳉﻤﻴﻞﹸ ﻛﺎﲰِﻪِ ،ﻭﺍﳌﻌﺮﻭﻑ ﻛﺮﲰِﻪِ ،ﻭﺍﳋﲑ ﻛﻄﻌﻤِﻪِ .ﺃﻭﻝﹸ ﺍﳌﺴﺘﻔﻴﺪﻳﻦ ﻣﻦ ﺇﺳﻌﺎﺩِ ﺍﻟﻨـﺎﺱِ
ﻫﻢ ﺍﳌﺘﻔﻀﻠﻮﻥ ﺬﺍ ﺍﻹﺳﻌﺎﺩِ ،ﳚﻨﻮﻥ ﲦﺮﺗﻪ ﻋﺎﺟﻼﹰ ﰲ ﻧﻔﻮﺳﻬِﻢ ، ﻭﺃﺧﻼﻗِﻬـﻢ ،ﻭﺿـﻤﺎﺋِﺮِﻫِﻢ ،
ﻓﻴﺠﺪﻭﻥ ﺍﻻﻧﺸﺮﺍﺡ ﻭﺍﻻﻧﺒﺴﺎﻁ ،ﻭﺍﳍﺪﻭﺀ ﻭﺍﻟﺴﻜﻴﻨﺔ.
ﻓﺈﺫﺍ ﻃﺎﻑ ﺑﻚ ﻃﺎﺋﻒ ﻣﻦ ﻫﻢ ﺃﻭ ﺃﱂﱢ ﺑﻚ ﻏﻢ ﻓﺎﻣﻨﺢ ﻏﲑﻙ ﻣﻌﺮﻭﻓﺎﹰ ﻭﺃﺳﺪِ ﻟﻪ ﲨﻴﻼﹰ ﲡـ ِﺪ
ﺍﻟﻔﺮﺝ ﻭﺍﻟﺮﺍﺣﺔ .ﺃﻋﻂِ ﳏﺮﻭﻣﺎﹰ ،ﺍﻧﺼﺮ ﻣﻈﻠﻮﻣﺎﹰ ،ﺃﻧﻘِﺬﹾ ﻣﻜﺮﻭﺑﺎﹰ ،ﺃﻃﻌﻢ ﺟﺎﺋﻌﺎﹰ ،ﻋِﺪ ﻣﺮﻳﻀﺎﹰ ،ﺃﻋﻦ
ﻣﻨﻜﻮﺑﺎﹰ ،ﲡﺪِ ﺍﻟﺴﻌﺎﺩﺓ ﺗﻐﻤﺮﻙ ﻣﻦ ﺑﲔ ﻳﺪﻳﻚ ﻭﻣﻦ ﺧﻠﻔِﻚ.
ﺇﻥﱠ ﻓﻌﻞﹶ ﺍﳋﲑِ ﻛﺎﻟﻄﻴﺐ ﻳﻨﻔﻊ ﺣﺎﻣﻠﻪ ﻭﺑﺎﺋﻌﻪ ﻭﻣﺸﺘﺮﻳﻪ ، ﻭﻋﻮﺍﺋﺪ ﺍﳋـﲑِ ﺍﻟﻨﻔﺴـﻴﺔ ﻋﻘـﺎﻗﲑ
ﻣﺒﺎﺭﻛﺔﹲ ﺗﺼﺮﻑ ﰲ ﺻﻴﺪﻟﻴﺔِ ﺍﻟﺬﻱ ﻋﻤِﺮﺕ ﻗﻠﻮﺑﻬﻢ ﺑﺎﻟﺒﺮ ﻭﺍﻹﺣﺴﺎﻥ .
ﺇﻥ ﺗﻮﺯﻳﻊ ﺍﻟﺒﺴﻤﺎﺕِ ﺍﳌﺸﺮﻗﺔِ ﻋﻠﻰ ﻓﻘﺮﺍﺀِ ﺍﻷﺧﻼﻕِ ﺻﺪﻗﺔﹲ ﺟﺎﺭﻳﺔﹲ ﰲ ﻋﺎﱂِ ﺍﻟﻘﻴﻢِ )) ﻭﻟـﻮ ﺃﻥ
ﺗﻠﻘﻰ ﺃﺧﺎﻙ ﺑﻮﺟﻪِ ﻃﻠﹾﻖِ (( ﻭﺇﻥ ﻋﺒﻮﺱ ﺍﻟﻮﺟﻪِ ﺇﻋﻼﻥﹸ ﺣﺮﺏٍ ﺿﺮﻭﺱٍ ﻋﻠﻰ ﺍﻵﺧـﺮﻳﻦ ﻻ ﻳﻌﻠـﻢ
ﻗﻴﺎﻣﻬﺎ ﺇﻻ ﻋﻼﱠﻡ ﺍﻟﻐﻴﻮﺏِ .
ﺷﺮﺑﺔﹸ ﻣﺎﺀِ ﻣﻦ ﻛﻒ ﺑﻐﻲ ﻟﻜﻠﺐ ﻋﻘﻮﺭٍ ﺃﲦﺮﺕ ﺩﺧﻮﻝ ﺟﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴـﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ؛
ﻷﻥﱠ ﺻﺎﺣﺐ ﺍﻟﺜﻮﺍﺏِ ﻏﻔﻮﺭ ﺷﻜﻮﺭ ﲨﻴﻞﹲ ،ﳛﺐ ﺍﳉﻤﻴﻞ ،ﻏﲏ ﲪﻴﺪ.
ﻳﺎ ﻣﻦ ﺗﻬﺪﺩﻫﻢ ﻛﻮﺍﺑﻴﺲ ﺍﻟﺸﻘﺎﺀِ ﻭﺍﻟﻔﺰﻉ ﻭﺍﳋﻮﻑِ ﻫﻠﻤﻮﺍ ﺇﱃ ﺑﺴﺘﺎﻥِ ﺍﳌﻌﺮﻭﻑِ ﻭﺗﺸـﺎﻏﻠﻮﺍ
ﺑﺎﻵﺧﺮﻳﻦ ،ﻋﻄﺎﺀً ﻭﺿﻴﺎﻓﺔﹰ ﻭﻣﻮﺍﺳﺎﺓﹰ ﻭﺇﻋﺎﻧﺔﹰ ﻭﺧﺪﻣﺔﹰ ﻭﺳﺘﺠﺪﻭﻥ ﺍﻟﺴﻌﺎﺩﺓ ﻃﻌﻤﺎﹰ ﻭﻟﻮﻧﺎﹰ ﻭﺫﻭﻗﺎﹰ ﴿ﻭﻣﺎ
ﻟِﺄﹶﺣﺪٍ ﻋِﻨﺪﻩ ﻣِﻦ ﻧﻌﻤﺔٍ ﺗﺠﺰﻯ} {١٩ﺇِﻟﱠﺎ ﺍﺑﺘِﻐﺎﺀ ﻭﺟﻪِ ﺭﺑﻪِ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ} {٢٠ﻭﻟﹶﺴﻮﻑ ﻳﺮﺿﻰ ﴾ .
ﺍﻃﺮﺩِ ﺍﻟﻔﺮﺍﻍ ﺑﺎﻟﻌﻤﻞِ
ﺍﻟﻔﺎﺭﻏﻮﻥ ﰲ ﺍﳊﻴﺎﺓِ ﻫﻢ ﺃﻫﻞﹸ ﺍﻷﺭﺍﺟﻴﻒِ ﻭﺍﻟﺸﺎﺋﻌﺎﺕ ﻷﻥﱠ ﺃﺫﻫﺎﻢ ﻣﻮﺯﻋﺔﹲ ﴿ ﺭﺿﻮﺍﹾ ﺑِـﺄﹶﻥ
ﺨﻮﺍﻟِﻒِ ﴾ .
ﻳﻜﹸﻮﻧﻮﺍﹾ ﻣﻊ ﺍﻟﹾ
ﺇﻥﱠ ﺃﺧﻄﺮ ﺣﺎﻻﺕ ﺍﻟﺬﻫﻦِ ﻳﻮﻡ ﻳﻔﺮﻍﹸ ﺻﺎﺣﺒﻪ ﻣﻦ ﺍﻟﻌﻤﻞِ ،ﻓﻴﺒﻘﻰ ﻛﺎﻟﺴـﻴﺎﺭﺓِ ﺍﳌﺴـﺮﻋﺔِ ﰲ
ﺍﳓﺪﺍﺭِ ﺑﻼ ﺳﺎﺋﻖٍ ﲡﻨﺢ ﺫﺍﺕ ﺍﻟﻴﻤﲔ ﻭﺫﺍﺕ ﺍﻟﺸﻤﺎﻝِ .
ﻳﻮﻡ ﲡﺪ ﰲ ﺣﻴﺎﺗﻚ ﻓﺮﺍﻏﺎﹰ ﻓﺘﻬﻴﺄ ﺣﻴﻨﻬﺎ ﻟﻠﻬﻢ ﻭﺍﻟﻐﻢ ﻭﺍﻟﻔﺰﻉِ ،ﻷﻥ ﻫﺬﺍ ﺍﻟﻔﺮﺍﻍ ﻳﺴﺤﺐ ﻟﻚ
ﻛﻞﱠ ﻣﻠﻔﱠﺎﺕِ ﺍﳌﺎﺿﻲ ﻭﺍﳊﺎﺿﺮِ ﻭﺍﳌﺴﺘﻘﺒﻞِ ﻣﻦ ﺃﺩﺭﺍﺝ ﺍﳊﻴﺎﺓِ ﻓﻴﺠﻌﻠﻚ ﰲ ﺃﻣﺮٍ ﻣﺮﻳﺞٍ ،ﻭﻧﺼﻴﺤﱵ ﻟﻚ
ﻭﻟﻨﻔﺴﻲ ﺃﻥ ﺗﻘﻮﻡ ﺑﺄﻋﻤﺎﻝٍ ﻣﺜﻤﺮﺓٍ ﺑﺪﻻﹰ ﻣﻦ ﻫﺬﺍ ﺍﻻﺳﺘﺮﺧﺎﺀِ ﺍﻟﻘﺎﺗﻞِ ﻷﻧـﻪ ﻭﺃﺩ ﺧﻔـﻲ ، ﻭﺍﻧﺘﺤـﺎﺭ
ﺑﻜﺒﺴﻮﻝٍ ﻣﺴﻜﱢﻦٍ .
ﺇﻥ ﺍﻟﻔﺮﺍﻍﹰ ﺃﺷﺒﻪ ﺑﺎﻟﺘﻌﺬﻳﺐ ﺍﻟﺒﻄﻲﺀِ ﺍﻟﺬﻱ ﳝﺎﺭﺱ ﰲ ﺳﺠﻮﻥِ ﺍﻟﺼﲔِ ﺑﻮﺿﻊِ ﺍﻟﺴﺠﲔِ ﲢـﺖ
ﺃﻧﺒﻮﺏٍ ﻳﻘﻄﹸﺮ ﻛﻞﱠ ﺩﻗﻴﻘﺔٍ ﻗﻄﺮﺓﹰ ،ﻭﰲ ﻓﺘﺮﺍﺕِ ﺍﻧﺘﻈﺎﺭِ ﻫﺬﻩ ﺍﻟﻘﻄﺮﺍﺕِ ﻳﺼﺎﺏ ﺍﻟﺴﺠﲔ ﺑﺎﳉﻨﻮﻥِ .
ﺍﻟﺮﺍﺣﺔﹸ ﻏﻔﻠﺔﹲ ،ﻭﺍﻟﻔﺮﺍﻍﹸ ﻟِﺺ ﳏﺘﺮِﻑ ، ﻭﻋﻘﻠﻚ ﻫﻮ ﻓﺮﻳﺴﺔﹲ ﳑﺰﻗﺔﹲ ﳍﺬﻩ ﺍﳊﺮﻭﺏِ ﺍﻟﻮﳘﻴﺔ .
ﺇﺫﺍﹰ ﻗﻢ ﺍﻵﻥ ﺻﻞﱢ ﺃﻭ ﺍﻗﺮﺃ ،ﺃﻭ ﺳﺒﺢ ، ﺃﻭ ﻃﺎﻟﻊ ، ﺃﻭ ﺍﻛﺘﺐ ، ﺃﻭ ﺭﺗﺐ ﻣﻜﺘﺒﻚ ،ﺃﻭ ﺃﺻﻠﺢ
ﺑﻴﺘﻚ ،ﺃﻭ ﺍﻧﻔﻊ ﻏﲑﻙ ﺣﱴ ﺗﻘﻀﻲ ﻋﻠﻰ ﺍﻟﻔﺮﺍﻍِ ،ﻭﺇﱐ ﻟﻚ ﻣﻦ ﺍﻟﻨﺎﺻﺤﲔ.
ﺍﺫﺑﺢ ﺍﻟﻔﺮﺍﻍ ﺑﺴﻜﲔِ ﺍﻟﻌﻤﻞِ ،ﻭﻳﻀﻤﻦ ﻟﻚ ﺃﻃﺒﺎﺀُ ﺍﻟﻌﺎﱂ %٥٠ﻣﻦ ﺍﻟﺴﻌﺎﺩﺓ ﻣﻘﺎﺑﻞ ﻫـﺬﺍ
ﺍﻹﺟﺮﺍﺀِ ﺍﻟﻄﺎﺭﺉِ ﻓﺤﺴﺐ ،ﺍﻧﻈﺮ ﺇﱃ ﺍﻟﻔﻼﺣﲔ ﻭﺍﳋﺒﺎﺯﻳﻦ ﻭﺍﻟﺒﻨﺎﺋﲔ ﻳﻐﺮﺩﻭﻥ ﺑﺎﻷﻧﺎﺷﻴﺪ ﻛﺎﻟﻌﺼﺎﻓﲑِ
ﰲ ﺳﻌﺎﺩﺓٍ ﻭﺭﺍﺣﺔٍ ﻭﺃﻧﺖ ﻋﻠﻰ ﻓﺮﺍﺷﻚ ﲤﺴﺢ ﺩﻣﻮﻋﻚ ﻭﺗﻀﻄﺮﺏ ﻷﻧﻚ ﻣﻠﺪﻭﻍﹲ .
ﻻ ﺗﻜﻦ ﺇﻣﻌﺔ
ﻻ ﺗﺘﻘﻤﺺ ﺷﺨﺼﻴﺔ ﻏﲑﻙ ﻭﻻ ﺗﺬﹸﺏ ﰲ ﺍﻵﺧﺮﻳﻦ .ﺇﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻌﺬﺍﺏ ﺍﻟﺪﺍﺋﻢ ،ﻭﻛﺜﲑ ﻫﻢ
ﺍﻟﺬﻳﻦ ﻳﻨﺴﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻭﺃﺻﻮﺍﺗِﻬﻢ ﻭﺣﺮﻛﺎﺗِﻬﻢ ،ﻭﻛﻼﻣﻬﻢ ،ﻭﻣﻮﺍﻫﺒﻬﻢ ،ﻭﻇﺮﻭﻓﻬﻢ ،ﻟﻴﻨﺼﻬﺮﻭﺍ
ﰲ ﺷﺨﺼﻴﺎﺕ ﺍﻵﺧﺮﻳﻦ ،ﻓﺈﺫﺍ ﺍﻟﺘﻜﻠﹼﻒ ﻭﺍﻟﺼﻠﻒ ، ﻭﺍﻻﺣﺘﺮﺍﻕ ، ﻭﺍﻹﻋﺪﺍﻡ ﻟﻠﻜﻴﺎﻥ ﻭﻟﻠﺬﱠﺍﺕ.
ﻣﻦ ﺁﺩﻡ ﺇﱃ ﺁﺧﺮ ﺍﳋﻠﻴﻘﺔ ﱂ ﻳﺘﻔﻖ ﺍﺛﻨﺎﻥِ ﰲ ﺻﻮﺭﺓٍ ﻭﺍﺣﺪﺓٍ ،ﻓﻠﻤﺎﺫﺍ ﻳﺘﻔﻘـﻮﻥ ﰲ ﺍﳌﻮﺍﻫـﺐِ
ﻭﺍﻷﺧﻼﻕ .
ﺃﻧﺖ ﺷﻲﺀٌ ﺁﺧﺮ ﱂ ﻳﺴﺒﻖ ﻟﻚ ﰲ ﺍﻟﺘﺎﺭﻳﺦِ ﻣﺜﻴﻞﹲ ﻭﻟﻦ ﻳﺄﰐ ﻣﺜﹸﻠﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﺷﺒﻴﻪ .
ﺃﻧﺖ ﳐﺘﻠﻒ ﲤﺎﻣﺎﹰ ﻋﻦ ﺯﻳﺪ ﻭﻋﻤﺮﻭ ﻓﻼ ﲢﺸﺮ ﻧﻔﺴﻚ ﰲ ﺳـﺮﺩﺍﺏ ﺍﻟﺘﻘﻠﻴـﺪ ﻭﺍﶈﺎﻛـﺎﺓ
ﻭﺍﻟﺬﻭﺑﺎﻥ .
ﺍﻧﻄﻠﻖ ﻋﻠﻰ ﻫﻴﺌﺘﻚ ﻭﺳﺠﻴﺘﻚ ﴿ ﻗﹶﺪ ﻋﻠِﻢ ﻛﹸﻞﱡ ﺃﹸﻧﺎﺱٍ ﻣﺸﺮﺑﻬﻢ ﴿ ، ﴾ ﻭﻟِﻜﹸﻞﱟ ﻭِﺟﻬﺔﹲ ﻫﻮ
ﺨﻴﺮﺍﺕِ ﴾ ﻋﺶ ﻛﻤﺎ ﺧﻠﻘﺖ ﻻ ﺗﻐﲑ ﺻﻮﺗﻚ ،ﻻ ﺗﺒﺪﻝ ﻧﱪﺗﻚ ،ﻻ ﲣـﺎﻟﻒ
ﻣﻮﻟﱢﻴﻬﺎ ﻓﹶﺎﺳﺘﺒِﻘﹸﻮﺍﹾ ﺍﻟﹾ
ﻣﺸﻴﺘﻚ ،ﻫﺬﺏ ﻧﻔﺴﻚ ﺑﺎﻟﻮﺣﻲ ،ﻭﻟﻜﻦ ﻻ ﺗﻠﻎِ ﻭﺟﻮﺩﻙ ﻭﺗﻘﺘﻞ ﺍﺳﺘﻘﻼﻟﻚ.
ﺃﻧﺖ ﻟﻚ ﻃﻌﻢ ﺧﺎﺹ ﻭﻟﻮﻥ ﺧﺎﺹ ﻭﻧﺮﻳﺪﻙ ﺃﻧﺖ ﺑﻠﻮﻧﻚ ﻫﺬﺍ ﻭﻃﻌﻤﻚ ﻫـﺬﺍ ؛ ﻷﻧـﻚ
ﺧﻠﻘﺖ ﻫﻜﺬﺍ ﻭﻋﺮﻓﻨﺎﻙ ﻫﻜﺬﺍ ))ﻻ ﻳﻜﻦ ﺃﺣﺪﻛﻢ ﺇﻣﻌﺔ(( .
ﺇﻥﱠ ﺍﻟﻨﺎﺱ ﰲ ﻃﺒﺎﺋﻌﻬﻢ ﺃﺷﺒﻪ ﺑﻌﺎﱂِ ﺍﻷﺷﺠﺎﺭِ :ﺣﻠﻮ ﻭﺣﺎﻣﺾ ، ﻭﻃﻮﻳﻞﹲ ﻭﻗﺼﲑ ، ﻭﻫﻜـﺬﺍ
ﻓﻠﻴﻜﻮﻧﻮﺍ .ﻓﺈﻥ ﻛﻨﺖ ﻛﺎﳌﻮﺯِ ﻓﻼ ﺗﺘﺤﻮﻝﹾ ﺇﱃ ﺳﻔﺮﺟﻞ ؛ ﻷﻥ ﲨﺎﻟﻚ ﻭﻗﻴﻤﺘﻚ ﺃﻥ ﺗﻜﻮﻥ ﻣـﻮﺯﺍﹰ ،
ﺇﻥ ﺍﺧﺘﻼﻑ ﺃﻟﻮﺍﻧِﻨﺎ ﻭﺃﻟﺴﻨﺘِﻨﺎ ﻭﻣﻮﺍﻫﺒِﻨﺎ ﻭﻗﺪﺭﺍﺗِﻨﺎ ﺁﻳﺔﹲ ﻣﻦ ﺁﻳﺎﺕِ ﺍﻟﺒﺎﺭﻱ ﻓﻼ ﲡﺤﺪ ﺁﻳﺎﺗﻪ .
ﻗﻀﺎﺀ ﻭﻗﺪﺭ
﴿ﻣﺎ ﺃﹶﺻﺎﺏ ﻣِﻦ ﻣﺼِﻴﺒﺔٍ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻭﻟﹶﺎ ﻓِﻲ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺇِﻟﱠﺎ ﻓِﻲ ﻛِﺘﺎﺏٍ ﻣﻦ ﹶﻗﺒﻞِ ﺃﹶﻥ ﻧﺒﺮﺃﹶﻫﺎ﴾
،ﺟﻒ ﺍﻟﻘﻠﻢ ، ﺭﻓﻌﺖِ ﺍﻟﺼﺤﻒ ، ﻗﻀﻲ ﺍﻷﻣﺮ ، ﻛﺘﺒﺖ ﺍﳌﻘﺎﺩﻳﺮ ﴿ ،ﻗﹸﻞ ﻟﱠﻦ ﻳﺼِﻴﺒﻨﺎ ﺇِﻻﱠ ﻣﺎ ﻛﹶﺘﺐ
. ﺍﻟﻠﹼﻪ ﻟﹶﻨﺎ ﴾ ،ﻣﺎ ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻦ ﻟِﻴﺨﻄﺌِﻚ ،ﻭﻣﺎ ﺃﺧﻄﺄﻙ ﱂ ﻳﻜﻦ ﻟِﻴﺼﻴِﺒﻚ
ﺇﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻴﺪﺓ ﺇﺫﺍ ﺭﺳﺨﺖ ﰲ ﻧﻔﺴﻚ ﻭﻗﺮﺕ ﰲ ﺿﻤﲑِﻙ ﺻﺎﺭﺕ ﺍﻟﺒﻠﻴﺔﹸ ﻋﻄﻴﺔﹰ ،ﻭﺍﳌِﺤﻨﺔﹸ
ﻣِﻨﺤﺔﹰ ،ﻭﻛﻞﱡ ﺍﻟﻮﻗﺎﺋﻊ ﺟﻮﺍﺋﺰ ﻭﺃﻭﲰﺔﹰ ))ﻭﻣﻦ ﻳﺮِﺩِ ﺍﷲُ ﺑﻪ ﺧﲑﺍﹰ ﻳﺼِﺐ ﻣﻨﻪ(( ﻓﻼ ﻳﺼﻴﺒﻚ ﻗﻠﻖ ﻣـﻦ
ﻣﺮﺽٍ ﺃﻭ ﻣﻮﺕِ ﻗﺮﻳﺐٍ ،ﺃﻭ ﺧﺴﺎﺭﺓٍ ﻣﺎﻟﻴﺔٍ ،ﺃﻭ ﺍﺣﺘﺮﺍﻕِ ﺑﻴﺖٍ ،ﻓﺈﻥﱠ ﺍﻟﺒﺎﺭﻱ ﻗﺪ ﻗﺪﺭ ﻭﺍﻟﻘﻀﺎﺀُ ﻗـﺪ
ﺣﻞﱠ ،ﻭﺍﻻﺧﺘﻴﺎﺭ ﻫﻜﺬﺍ ،ﻭﺍﳋﲑﺓﹸ ﷲِ ،ﻭﺍﻷﺟﺮ ﺣﺼﻞ ،ﻭﺍﻟﺬﻧﺐ ﻛﹸﻔﱢﺮ .ﻫﻨﻴﺌﺎﹰ ﻷﻫـﻞِ ﺍﳌﺼـﺎﺋﺐ
ﺻﱪﻫﻢ ﻭﺭﺿﺎﻫﻢ ﻋﻦ ﺍﻵﺧﺬِ ،ﺍﳌﻌﻄﻲ ،ﺍﻟﻘﺎﺑﺾِ ،ﺍﻟﺒﺎﺳﻂ ﴿ ،ﻟﹶﺎ ﻳﺴﺄﹶﻝﹸ ﻋﻤـﺎ ﻳﻔﹾﻌـﻞﹸ ﻭﻫـﻢ
ﻳﺴﺄﹶﻟﹸﻮﻥﹶ ﴾ .
ﻭﻟﻦ ﺪﺃ ﺃﻋﺼﺎﺑﻚ ﻭﺗﺴﻜﻦ ﺑﻼﺑﻞﹸ ﻧﻔﺴِﻚ ،ﻭﺗﺬﹾﻫﺐ ﻭﺳﺎﻭﺱ ﺻـﺪﺭِﻙ ﺣـﱴ ﺗـﺆﻣﻦ
ﺑﺎﻟﻘﻀﺎﺀِ ﻭﺍﻟﻘﺪﺭِ ،ﺟﻒ ﺍﻟﻘﻠﻢ ﲟﺎ ﺃﻧﺖ ﻻﻕٍ ﻓﻼ ﺗﺬﻫﺐ ﻧﻔﺴﻚ ﺣﺴﺮﺍﺕٍ ،ﻻ ﺗﻈﻦ ﺃﻧـﻪ ﻛـﺎﻥ
ﺑﻮﺳﻌِﻚ ﺇﻳﻘﺎﻑ ﺍﳉﺪﺍﺭ ﺃﻥ ﻳﻨﻬﺎﺭ ،ﻭﺣﺒﺲ ﺍﳌﺎﺀِ ﺃﻥﹾ ﻳﻨﺴﻜِﺐ ، ﻭﻣﻨﻊ ﺍﻟﺮﻳﺢِ ﺃﻥ ـﺐ ، ﻭﺣﻔـﻆﹸ
ﺍﻟﺰﺟﺎﺝ ﺃﻥ ﻳﻨﻜﺴﺮ ،ﻫﺬﺍ ﻟﻴﺲ ﺑﺼﺤﻴﺢٍ ﻋﻠﻰ ﺭﻏﻤﻲ ﻭﺭﻏﻤﻚ ،ﻭﺳﻮﻑ ﻳﻘﻊ ﺍﳌﻘﺪﻭﺭ ، ﻭﻳﻨﻔﹸـﺬﹸ
ﺍﻟﻘﻀﺎﺀُ ،ﻭﳛِﻞﱡ ﺍﳌﻜﺘﻮﺏ ﴿ ﻓﹶﻤﻦ ﺷﺎﺀ ﻓﹶ ﹾﻠﻴﺆﻣِﻦ ﻭﻣﻦ ﺷﺎﺀ ﻓﹶ ﹾﻠﻴﻜﹾﻔﹸﺮ. ﴾
ﺍﺳﺘﺴﻠﻢ ﻟﻠﻘﺪﺭ ﻗﺒﻞ ﺃﻥ ﺗﻄﻮﻕ ﲜﻴﺶ ﺍﻟﺴﺨﻂ ﻭﺍﻟﺘﺬﻣﺮ ﻭﺍﻟﻌﻮﻳﻞ ،ﺍﻋﺘﺮﻑ ﺑﺎﻟﻘﻀﺎﺀِ ﻗﺒﻞ ﺃﻥ
ﻳﺪﳘﻚ ﺳﻴﻞﹸ ﺍﻟﻨﺪﻡِ ،ﺇﺫﺍﹰ ﻓﻠﻴﻬﺪﺃ ﺑﺎﻟﹸﻚ ﺇﺫﺍ ﻓﻌﻠﺖ ﺍﻷﺳﺒﺎﺏ ،ﻭﺑﺬﻟﺖ ﺍﳊِﻴﻞ ،ﰒ ﻭﻗﻊ ﻣـﺎ ﻛﻨـﺖ
ﲢﺬﺭ ، ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﻊ ،ﻭﻻ ﺗﻘﹸﻞﹾ ))ﻟﻮ ﺃﱐ ﻓﻌﻠﺖ ﻛﺬﺍ ﻟﻜﺎﻥ ﻛﺬﺍ ﻭﻛـﺬﺍ ،
ﻭﻟﻜﻦ ﻗﹸﻞﹾ :ﻗﺪﺭ ﺍﷲُ ﻭﻣﺎ ﺷﺎﺀ ﻓﻌﻞﹾ(( .
﴿ ﺇِﻥﱠ ﻣﻊ ﺍﻟﹾﻌﺴﺮِ ﻳﺴﺮﺍﹰ ﴾
ﻳﺎ ﺇﻧﺴﺎﻥﹸ ﺑﻌﺪ ﺍﳉﻮﻉ ﺷﺒﻊ ، ﻭﺑﻌﺪ ﺍﻟﻈﱠﻤﺄ ﺭﻱ ، ﻭﺑﻌﺪ ﺍﻟﺴﻬﺮِ ﻧﻮﻡ ، ﻭﺑﻌﺪ ﺍﳌﺮﺽ ﻋﺎﻓﻴـﺔﹲ ،
ﺳﻮﻑ ﻳﺼﻞﹸ ﺍﻟﻐﺎﺋﺐ ، ﻭﻳﻬﺘﺪﻱ ﺍﻟﻀﺎﻝﱡ ،ﻭﻳﻔﻚ ﺍﻟﻌﺎﱐ ،ﻭﻳﻨﻘﺸﻊ ﺍﻟﻈﻼﻡ ﴿ ﻓﹶﻌﺴﻰ ﺍﻟﻠﹼﻪ ﺃﹶﻥ ﻳﺄﹾﺗِﻲ
ﺑِﺎﻟﹾﻔﹶﺘﺢِ ﺃﹶﻭ ﺃﹶﻣﺮٍ ﻣﻦ ﻋِﻨﺪِﻩِ ﴾ .
ﺑﺸﺮ ﺍﻟﻠﻴﻞ ﺑﺼﺒﺢ ﺻﺎﺩﻕ ﻳﻄﺎﺭﺩﻩ ﻋﻠﻰ ﺭﺅِﻭﺱِ ﺍﳉﺒﺎﻝ ،ﻭﻣﺴﺎﺭﺏ ﺍﻷﻭﺩﻳﺔِ ،ﺑﺸﺮ ﺍﳌﻬﻤﻮﻡ
ﺑِﻔﺮﺝٍ ﻣﻔﺎﺟﺊ ﻳﺼِﻞﹸ ﰲ ﺳﺮﻋﺔِ ﺍﻟﻀﻮﺀِ ،ﻭﳌﹸﺢِ ﺍﻟﺒﺼﺮِ ،ﺑﺸﺮِ ﺍﳌﻨﻜﻮﺏ ﺑﻠﻄﻒ ﺧﻔﻲ ، ﻭﻛﻒٍ ﺣﺎﻧﻴﺔٍ
ﻭﺍﺩﻋﺔٍ .
ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺼﺤﺮﺍﺀ ﲤﺘﺪ ﻭﲤﺘﺪ ، ﻓﺎﻋﻠﻢ ﺃﻥﱠ ﻭﺭﺍﺀﻫﺎ ﺭﻳﺎﺿﺎﹰ ﺧﻀﺮﺍﺀ ﻭﺍﺭﻓﺔﹼ ﺍﻟﻈﱢﻼﻝِ.
ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﳊِﺒﻞ ﻳﺸﺘﺪ ﻭﻳﺸﺘﺪ ، ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﺳﻮﻑ ﻳﻨﻘﻄﹸﻊِ .
ﻣﻊ ﺍﻟﺪﻣﻌﺔِ ﺑﺴﻤﺔﹲ ،ﻭﻣﻊ ﺍﳋﻮﻑِ ﺃﻣﻦ ، ﻭﻣﻊ ﺍﻟﻔﹶﺰﻉِ ﺳﻜﻴﻨﺔﹲ .
ﺍﻟﻨﺎﺭ ﻻ ﲢﺮﻕ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳋﻠﻴﻞِ ،ﻷﻥﱠ ﺍﻟﺮﻋﺎﻳﺔﹶ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻓﹶﺘﺤﺖ ﻧﺎﻓِﺬﹶﺓﹶ ﴿ ﺑﺮﺩﺍﹰ ﻭﺳﻠﹶﺎﻣﺎﹰ ﻋﻠﹶـﻰ
ِﺇﺑﺮﺍﻫِﻴﻢ. ﴾
ﺍﻟﺒﺤﺮ ﻻ ﻳﻐﺮِﻕ ﻛﹶﻠِﻴﻢ ﺍﻟﺮﺣﻤﻦِ ،ﻷﻥﱠ ﺍﻟﺼﻮﺕ ﺍﻟﻘﻮﻱ ﺍﻟﺼﺎﺩﻕ ﻧﻄﹶﻖ ﺑـ ﴿ ﻛﹶﻠﱠﺎ ﺇِﻥﱠ ﻣﻌِـﻲ
ﺭﺑﻲ ﺳﻴﻬﺪِﻳﻦِ ﴾ .
ﺍﳌﻌﺼﻮﻡ ﰲ ﺍﻟﻐﺎﺭِ ﺑﺸﺮ ﺻﺎﺣِﺒﻪ ﺑﺄﻧﻪ ﻭﺣﺪﻩ ﺟﻞﱠ ﰲ ﻋﻼﻩ ﻣﻌﻨﺎ ؛ ﻓـﱰﻝ ﺍﻷﻣـﻦ ﻭﺍﻟﻔـﺘﺢ
ﻭﺍﻟﺴﻜﻴﻨﺔ .
ﺇﻥ ﻋﺒﻴﺪ ﺳﺎﻋﺎﺗِﻬﻢ ﺍﻟﺮﺍﻫﻨﺔِ ،ﻭﺃﺭِﻗﹼﺎﺀَ ﻇﺮﻭﻓِﻬِﻢ ﺍﻟﻘﺎﲤﺔِ ﻻ ﻳﺮﻭﻥﹶ ﺇﻻﱠ ﺍﻟﻨﻜﹶﺪ ﻭﺍﻟﻀﻴﻖ ﻭﺍﻟﺘﻌﺎﺳﺔﹶ ،
ﻷﻢ ﻻ ﻳﻨﻈﺮﻭﻥ ﺇﻻﱠ ﺇﱃ ﺟﺪﺍﺭ ﺍﻟﻐﺮﻓﺔِ ﻭﺑﺎﺏ ﺍﻟﺪﺍﺭِ ﻓﹶﺤﺴﺐ .ﺃﻻ ﻓﻠﹾﻴﻤﺪﻭﺍ ﺃﺑﺼﺎﺭﻫﻢ ﻭﺭﺍﺀ ﺍﳊﹸﺠﺐِ
ﻭﻟﻴﻄﹾﻠِﻘﹸﻮﺍ ﺃﻋﻨﺔ ﺃﻓﻜﺎﺭِﻫِﻢ ﺇﱃ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﺳﻮﺍﺭِ.
ﺇﺫﺍﹰ ﻓﻼ ﺗﻀِﻖ ﺫﺭﻋﺎﹰ ﻓﻤﻦ ﺍﳌﹸﺤﺎﻝِ ﺩﻭﺍﻡ ﺍﳊﺎﻝِ ،ﻭﺃﻓﻀﻞﹸ ﺍﻟﻌﺒﺎﺩِﺓ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻔﺮﺝِ ،ﺍﻷﻳـﺎﻡ ﺩﻭ ﹲﻝ
،ﻭﺍﻟﺪﻫﺮ ﻗﹸﻠﹼﺐ ، ﻭﺍﻟﻠﻴﺎﱄ ﺣﺒﺎﱃ ،ﻭﺍﻟﻐﻴﺐ ﻣﺴﺘﻮﺭ ، ﻭﺍﳊﻜﻴﻢ ﻛﻞﱠ ﻳﻮﻡ ﻫﻮ ﰲ ﺷﺄﻥٍ ،ﻭﻟﻌـﻞﱠ ﺍﷲ
ﻳﺤﺪِﺙﹸ ﺑﻌﺪ ﺫﻟﻚ ﺃﻣﺮﺍﹰ ،ﻭﺇﻥ ﻣﻊ ﺍﻟﻌﺴﺮِ ﻳﺴﺮﺍﹰ ،ﺇﻥ ﻣﻊ ﺍﻟﻌﺴﺮِ ﻳﺴﺮﺍﹰ .
ﺍﺻﻨﻊ ﻣﻦ ﺍﻟﻠﻴﻤﻮﻥ ﺷﺮﺍﺑﺎﹰ ﺣﻠﻮﺍﹰ
ﺍﻟﺬﻛﻲ ﺍﻷﺭﻳﺐ ﳛﻮﻝﹸ ﺍﳋﺴﺎﺋﺮ ﺇﱃ ﺃﺭﺑﺎﺡٍ ،ﻭﺍﳉﺎﻫﻞﹸ ﺍﻟﺮﻋﺪﻳِﺪ ﳚﻌﻞﹸ ﺍﳌﺼﻴﺒﺔ ﻣﺼﻴﺒﺘﲔِ.
ﻃﹸﺮِﺩ ﺍﻟﺮﺳﻮﻝﹸ rﻣﻦ ﻣﻜﺔﹶ ﻓﺄﻗﺎﻡ ﰲ ﺍﳌﺪﻳﻨﺔِ ﺩﻭﻟﺔﹰ ﻣﻸﺕ ﲰﻊ ﺍﻟﺘﺎﺭﻳﺦِ ﻭﺑﺼﺮﻩ.
ﺳﺠﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞﹶ ﻭﺟﻠﺪ ،ﻓﺼﺎﺭ ﺇﻣﺎﻡ ﺍﻟﺴﻨﺔ ،ﻭﺣﺒﺲ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻓﺄﹸﺧﺮِﺝ ﻣﻦ ﺣﺒﺴـﻪِ
ﻋﻠﻤﺎﹰ ﲨﺎﹰ ،ﻭﻭﺿﻊ ﺍﻟﺴﺮﺧﺴﻲ ﰲ ﻗﻌﺮِ ﺑﺌﹾﺮٍ ﻣﻌﻄﻠﺔٍ ﻓﺄﺧﺮﺝ ﻋﺸﺮﻳﻦ ﳎﻠﺪﺍﹰ ﰲ ﺍﻟﻔِﻘﹾﻪِ ،ﻭﺃﻗﻌﺪ ﺍﺑـﻦ
ﺍﻷﺛﲑِ ﻓﺼﻨﻒ ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻭﺍﻟﻨﻬﺎﻳﺔ ﻣﻦ ﺃﺷﻬﺮِ ﻭﺃﻧﻔﻊِ ﻛﺘﺐِ ﺍﳊﺪﻳﺚِ ،ﻭﻧﻔﻲ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻣـﻦ
ﺑﻐﺪﺍﺩ ،ﻓﺠﻮﺩ ﺍﻟﻘﺮﺍﺀﺍﺕِ ﺍﻟﺴﺒﻊِ ،ﻭﺃﺻﺎﺑﺖ ﲪﻰ ﺍﳌﻮﺕِ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﺮﻳﺐِ ﻓﺄﺭﺳﻞ ﻟﻠﻌﺎﳌﲔ ﻗﺼﻴﺪﺗﻪ
ﺍﻟﺮﺍﺋﻌﺔ ﺍﻟﺬﺍﺋﻌﺔ ﺍﻟﱵ ﺗﻌﺪِﻝﹸ ﺩﻭﺍﻭﻳﻦ ﺷﻌﺮﺍﺀِ ﺍﻟﺪﻭﻟﺔِ ﺍﻟﻌﺒﺎﺳﻴﺔِ ،ﻭﻣﺎﺕ ﺃﺑﻨﺎﺀُ ﺃﰊ ﺫﺅﻳﺐ ﺍﳍﺬﱄ ﻓﺮﺛـﺎﻫﻢ
ﺑﺈﻟﻴﺎﺫﺓ ﺃﻧﺼﺖ ﳍﺎ ﺍﻟﺪﻫﺮ ، ﻭﺫﹸﻫِﻞ ﻣﻨﻬﺎ ﺍﳉﻤﻬﻮﺭ ، ﻭﺻﻔﱠﻖ ﳍﺎ ﺍﻟﺘﺎﺭﻳﺦ.
ﺇﺫﺍ ﺩﺍﳘﺘﻚ ﺩﺍﻫﻴﺔﹲ ﻓﺎﻧﻈﺮ ﰲ ﺍﳉﺎﻧﺐِ ﺍﳌﺸﺮِﻕِ ﻣﻨﻬﺎ ،ﻭﺇﺫﺍ ﻧﺎﻭﻟﻚ ﺃﺣﺪﻫﻢ ﻛـﻮﺏ ﻟﻴﻤـﻮ ٍﻥ
ﻓﺄﺿﻒ ﺇﻟﻴﻪِ ﺣِﻔﹾﻨﺔﹰ ﻣﻦ ﺳﻜﱠﺮ ،ﻭﺇﺫﺍ ﺃﻫﺪﻯ ﻟﻚ ﺛﻌﺒﺎﻧﺎﹰ ﻓﺨﺬﹾ ﺟﻠﹾﺪﻩ ﺍﻟـﺜﻤﲔ ﻭﺍﺗـﺮﻙ ﺑﺎﻗﻴـﻪ ،ﻭﺇﺫﺍ
ﻟﺪﻏﺘﻚ ﻋﻘﺮﺏ ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﻣﺼﻞﹲ ﻭﺍﻕٍ ﻭﻣﻨﺎﻋﺔﹲ ﺣﺼﻴﻨﺔ ﺿﺪ ﺳﻢ ﺍﳊﻴﺎﺕِ .
ﺗﻜﻴﻒ ﰲ ﻇﺮﻓﻚِ ﺍﻟﻘﺎﺳﻲ ،ﻟﺘﺨﺮﺝ ﻟﻨﺎ ﻣﻨﻪ ﺯﻫﺮﺍﹰ ﻭﻭﺭﺩﺍﹰ ﻭﻳﺎﲰﻴﻨﺎﹰ ﴿ ﻭﻋﺴﻰ ﺃﹶﻥ ﺗﻜﹾﺮﻫـﻮﺍﹾ
ﺷﻴﺌﺎﹰ ﻭﻫﻮ ﺧﻴﺮ ﻟﱠﻜﹸﻢ. ﴾
ﺳﺠﻨﺖ ﻓﺮﻧﺴﺎ ﻗﺒﻞ ﺛﻮﺭﺗِﻬﺎ ﺍﻟﻌﺎﺭﻣﺔِ ﺷﺎﻋﺮﻳﻦ ﳎﻴﺪﻳﻦِ ﻣﺘﻔﺎﺋﻼﹰ ﻭﻣﺘﺸﺎﺋﻤﺎﹰ ﻓﺄﺧﺮﺟﺎ ﺭﺃﺳـﻴﻬﻤﺎ
ﻣﻦ ﻧﺎﻓﺬﺓِ ﺍﻟﺴﺠﻦِ .ﻓﺄﻣﺎ ﺍﳌﺘﻔﺎﺋﻞﹸ ﻓﻨﻈﺮ ﻧﻈﺮﺓﹲ ﰲ ﺍﻟﻨﺠﻮﻡِ ﻓﻀﺤﻚ .ﻭﺃﻣﺎ ﺍﳌﺘﺸﺎﺋﻢ ﻓﻨﻈﺮ ﺇﱃ ﺍﻟﻄـﲔِ
ﰲ ﺍﻟﺸﺎﺭﻉِ ﺍﺎﻭﺭ ﻓﺒﻜﻰ .ﺍﻧﻈﺮ ﺇﱃ ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﻟﻠﻤﺄﺳﺎﺓِ ،ﻷﻥ ﺍﻟﺸﺮ ﺍﶈﹾﺾ ﻟﻴﺲ ﻣﻮﺟﻮﺩﺍﹰ ؛ ﺑﻞ
ﻫﻨﺎﻙ ﺧﲑ ﻭﻣﻜﹾﺴﺐ ﻭﻓﹶﺘﺢ ﻭﺃﺟﺮ.
﴿ ﺃﹶﻣﻦ ﻳﺠِﻴﺐ ﺍﻟﹾﻤﻀﻄﹶﺮ ﺇِﺫﹶﺍ ﺩﻋﺎﻩ﴾
ﻣﻦ ﺍﻟﺬﻱ ﻳﻔﹾﺰﻉ ﺇﻟﻴﻪ ﺍﳌﻜﺮﻭﺏ ، ﻭﻳﺴﺘﻐﻴﺚﹸ ﺑﻪ ﺍﳌﻨﻜﻮﺏ ، ﻭﺗﺼﻤﺪ ﺇﻟﻴﻪ ﺍﻟﻜﺎﺋﻨﺎﺕ ، ﻭﺗﺴﺄﻟﻪ
ﺍﳌﺨﻠﻮﻗﺎﺕ ، ﻭﺗﻠﻬﺞ ﺑﺬﻛِﺮِﻩ ﺍﻷﻟﺴﻦ ﻭﺗﺆﻟﱢﻬﻪ ﺍﻟﻘﻠﻮﺏ ؟ ﺇﻧﻪ ﺍﷲُ ﻻ ﺇﻟﻪ ﺇﻻﱠ ﻫﻮ.
ﻭﺣﻖ ﻋﻠﻲ ﻭﻋﻠﻴﻚ ﺃﻥ ﻧﺪﻋﻮﻩ ﰲ ﺍﻟﺸﺪﺓِ ﻭﺍﻟﺮﺧﺎﺀِ ﻭﺍﻟﺴﺮﺍﺀِ ﻭﺍﻟﻀﺮﺍﺀِ ،ﻭﻧﻔـﺰﻉ ﺇﻟﻴـﻪ ﰲ
ﺍﳌﹸﻠِﻤﺎﺕِ ﻭﻧﺘﻮﺳﻞﹸ ﺇﻟﻴﻪ ﰲ ﺍﻟﻜﺮﺑﺎﺕِ ﻭﻧﻨﻄﺮﺡ ﻋﻠﻰ ﻋﺘﺒﺎﺕِ ﺑﺎﺑﻪِ ﺳﺎﺋﻠﲔ ﺑﺎﻛﲔ ﺿﺎﺭﻋﲔ ﻣﻨﻴـﺒﲔ ،
ﺣﻴﻨﻬﺎ ﻳﺄﰐ ﻣﺪﺩﻩ ﻭﻳﺼِﻞﹸ ﻋﻮﻧﻪ ،ﻭﻳﺴﺮﻉ ﻓﺮﺟﻪ ﻭﻳﺤﻞﱠ ﻓﺘﺤﻪ ﴿ ﺃﹶﻣﻦ ﻳﺠِﻴﺐ ﺍﻟﹾﻤﻀﻄﹶﺮ ﺇِﺫﹶﺍ ﺩﻋﺎﻩ﴾
ﻓﻴﻨﺠﻲ ﺍﻟﻐﺮﻳﻖ ﻭﻳﺮﺩ ﺍﻟﻐﺎﺋﺐ ﻭﻳﻌﺎﰲ ﺍﳌﺒﺘﻠﻲ ﻭﻳﻨﺼﺮ ﺍﳌﻈﻠﻮﻡ ﻭﻳﻬﺪِﻱ ﺍﻟﻀﺎﻝﱠ ﻭﻳﺸﻔﻲ ﺍﳌﺮﻳﺾ ﻭﻳﻔﺮﺝ
ﻋﻦ ﺍﳌﻜﺮﻭﺏِ ﴿ ﻓﹶﺈِﺫﹶﺍ ﺭﻛِﺒﻮﺍ ﻓِﻲ ﺍﻟﹾﻔﹸﻠﹾﻚِ ﺩﻋﻮﺍ ﺍﻟﻠﱠﻪ ﻣﺨﻠِﺼِﲔ ﻟﹶﻪ ﺍﻟﺪﻳﻦ. ﴾
ﻭﻟﻦ ﺃﺳﺮﺩ ﻋﻠﻴﻚ ﻫﻨﺎ ﺃﺩﻋﻴﺔ ﺇﺯﺍﺣﺔِ ﺍﳍﻢِ ﻭﺍﻟﻐﻢِ ﻭﺍﳊﺰﻥِ ﻭﺍﻟﻜﺮﺏِ ،ﻭﻟﻜﻦ ﺃﹸﺣﻴﻠﹸﻚ ﺇﱃ ﻛﹸﺘِ
ﺐ
ﺍﻟﺴﻨﺔِ ﻟﺘﺘﻌﻠﻢ ﺷﺮﻳﻒ ﺍﳋﻄﺎﺏِ ﻣﻌﻪ ؛ ﻓﺘﻨﺎﺟﻴﻪِ ﻭﺗﻨﺎﺩﻳﻪِ ﻭﺗﺪﻋﻮﻩ ﻭﺗﺮﺟﻮﻩ ،ﻓﺈﻥ ﻭﺟﺪﺗﻪ ﻭﺟﺪﺕ ﻛﻞﱠ
ﺷﻲﺀٍ ،ﻭﺇﻥ ﻓﻘﺪﺕ ﺍﻹﳝﺎﻥ ﺑﻪ ﻓﻘﺪﺕ ﻛﻞﱠ ﺷﻲﺀ ،ﺇﻥ ﺩﻋﺎﺀﻙ ﺭﺑﻚ ﻋﺒـﺎﺩﺓﹲ ﺃﺧـﺮﻯ ،ﻭﻃﺎﻋـﺔﹲ
ﻋﻈﻤﻰ ﺛﺎﻧﻴﺔﹲ ﻓﻮﻕ ﺣﺼﻮﻝِ ﺍﳌﻄﻠﻮﺏِ ،ﻭﺇﻥ ﻋﺒﺪﺍﹰ ﳚﻴﺪ ﻓﻦ ﺍﻟﺪﻋﺎﺀِ ﺣﺮﻱ ﺃﻥ ﻻ ﻳﻬﺘﻢ ﻭﻻ ﻳﻐﺘﻢ ﻭﻻ
ﻳﻘﻠﻖ ﻛﻞ ﺍﳊﺒﺎﻝ ﺗﺘﺼﺮﻡ ﺇﻻﱠ ﺣﺒﻠﹸﻪ ﻛﻞﱡ ﺍﻷﺑﻮﺍﺏِ ﺗﻮﺻﺪ ﺇﻻﱠ ﺑﺎﺑﻪ ﻭﻫﻮ ﻗﺮﻳﺐ ﲰﻴﻊ ﳎﻴﺐ ، ﳚﻴـﺐ
ﺍﳌﻀﻄﺮ ﺇﺫﺍ ﺩﻋﺎﻩ ﻳﺄﻣﺮﻙ -ﻭﺃﻧﺖ ﺍﻟﻔﻘﲑ ﺍﻟﻀﻌﻴﻒ ﺍﶈﺘﺎﺝ ، ﻭﻫﻮ ﺍﻟﻐﲏ ﺍﻟﻘﻮﻱ ﺍﻟﻮﺍﺣـﺪ ﺍﳌﺎﺟـﺪ-
ﺑﺄﻥ ﺗﺪﻋﻮﻩ ﴿ ﺍﺩﻋﻮﻧِﻲ ﺃﹶﺳﺘﺠِﺐ ﻟﹶﻜﹸﻢ ﴾ ﺇﺫﺍ ﻧﺰﻟﺖ ﺑﻚ ﺍﻟﻨﻮﺍﺯﻝﹸ ،ﻭﺃﻟﹶﻤﱠَﺖ ﺑﻚ ﺍﳋﻄﻮﺏ ﻓـﺎﻟﹾﻬﺞ
ﺑﺬﻛﺮِﻩِ ،ﻭﺍﻫﺘﻒ ﺑﺎﲰِﻪِ ،ﻭﺍﻃﻠﺐ ﻣﺪﺩﻩ ﻭﺍﺳﺄﻟﹾﻪ ﻓﺘﺤﻪ ﻭﻧﺼﺮﻩ ، ﻣﺮﻍِ ﺍﳉﺒﲔ ﻟﺘﻘـﺪﻳﺲِ ﺍﲰِـﻪِ ،
ﻟﺘﺤﺼﻞ ﻋﻠﻰ ﺗﺎﺝ ﺍﳊﺮﻳﺔِ ،ﻭﺃﺭﻏﻢ ﺍﻷﻧﻒ ﰲ ﻃﲔ ﻋﺒﻮﺩﻳﺘِﻪِ ﻟﺘﺤﻮﺯ ﻭِﺳﺎﻡ ﺍﻟﻨﺠﺎﺓِ ،ﻣﺪ ﻳـﺪﻳﻚ ،
ﺍﺭﻓﻊ ﻛﻔﱠﻴﻚ ، ﺃﻃﻠﻖ ﻟﺴﺎﻧﻚ ،ﺃﻛﺜﺮ ﻣﻦ ﻃﻠﺒِﻪِ ،ﺑﺎﻟﻎﹾ ﰲ ﺳﺆﺍﻟِﻪِ ،ﺃﱀﱠ ﻋﻠﻴﻪ ،ﺍﻟﺰﻡ ﺑﺎﺑـﻪ ، ﺍﻧﺘﻈـﺮ
ﻟﹸﻄﹾﻔﹸﻪ ،ﺗﺮﻗﺐ ﻓﺘﺤﻪ ، ﺃﺷﺪ ﺑﺎﲰِﻪِ ،ﺃﺣﺴﻦ ﻇﻨﻚ ﻓﻴﻪ ،ﺍﻧﻘﻄﻊ ﺇﻟﻴﻪ ،ﺗﺒﺘﻞﹾ ﺇﻟﻴﻪ ﺗﺒﺘﻴﻼﹰ ﺣﱴ ﺗﺴـﻌﺪ
ﻭﺗﻔﹾﻠِﺢ.
ﻭﻟﻴﺴﻌﻚ ﺑﻴﺘﻚ
ﺍﻟﻌﺰﻟﺔﹸ ﺍﻟﺸﺮﻋﻴﺔﹸ ﺍﻟﺴﻨﻴﺔﹸ :ﺑﻌﺪﻙ ﻋﻦ ﺍﻟﺸﺮ ﻭﺃﻫﻠِﻪِ ،ﻭﺍﻟﻔﺎﺭﻏﲔ َﻭﺍﻟﻼﻫﲔ ﻭﺍﻟﻔﻮﺿﻮﻳﲔ ،ﻓﻴﺠﺘﻤـ ﻊ
ﻋﻠﻴﻚ ﴰﻠﹸﻚ ،ﻭﻳﻬﺪﺃ ﺑﺎﻟﹸﻚ ،ﻭﻳﺮﺗﺎﺡ ﺧﺎﻃﺮﻙ ،ﻭﳚﻮﺩ ﺫﻫﻨﻚ ﺑِﺪﺭﺭِ ﺍﳊِﻜﻢ ،ﻭﻳﺴﺮﺡ ﻃﺮﻓﹸـﻚ
ﰲ ﺑﺴﺘﺎﻥِ ﺍ ﳌﻌﺎﺭﻑِ.
ﺇﻥ ﺍﻟﻌﺰﻟﺔ ﻋﻦ ﻛﻞﱢ ﻣﺎ ﻳﺸﻐﻞﹸ ﻋﻦ ﺍﳋﲑِ ﻭﺍﻟﻄﺎﻋﺔِ ﺩﻭﺍﺀٌ ﻋﺰﻳﺰ ﺟﺮﺑﻪ ﺃﻃﺒﺎﺀُ ﺍﻟﻘﻠﻮﺏِ ﻓﻨﺠﺢ ﺃﻳﻤﺎ
ﳒﺎﺡٍ ،ﻭﺃﻧﺎ ﺃﺩﻟﻚ ﻋﻠﻴﻪِ ،ﰲ ﺍﻟﻌﺰﻟﺔِ ﻋﻦ ﺍﻟﺸﺮ ﻭﺍﻟﻠﹼﻐﻮِ ﻭﻋﻦ ﺍﻟﺪﳘﺎﺀِ ﺗﻠﻘﻴﺢ ﻟﻠﻔِﻜﹾﺮ ،ﻭﺇﻗﺎﻣﺔﹲ ﻟﻨﺎﻣﻮ ِ
ﺱ
ﺍﳋﺸﻴﺔِ ،ﻭﺍﺣﺘﻔﺎﻝﹲ ﲟﻮﻟﺪِ ﺍﻹﻧﺎﺑﺔِ ﻭﺍﻟﺘﺬﻛﺮِ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻻﺟﺘﻤﺎﻉ ﺍﶈﻤﻮﺩ ﻭﺍﻻﺧﺘﻼﻁﹸ ﺍﳌﻤﺪﻭﺡ ﰲ
ﺍﻟﺼﻠﻮﺍﺕِ ﻭﺍﳉﹸﻤﻊِ ﻭﳎﺎﻟﺲِ ﺍﻟﻌِﻠﹾﻢِ ﻭﺍﻟﺘﻌﺎﻭﻥِ ﻋﻠﻰ ﺍﳋﻴﺮِ ،ﺃﻣﺎ ﳎﺎﻟﺲ ﺍﻟﺒﻄﺎﻟﺔِ ﻭﺍﻟﻌﻄﺎﻟﺔِ ﻓﺤﺬﺍﺭِ ﺣﺬﺍ ِﺭ
،ﺍﻫﺮﺏ ﲜﻠﺪِﻙ ،ﺍﺑﻚِ ﻋﻠﻰ ﺧﻄﻴﺌﺘﻚ ،ﻭﺃﻣﺴﻚ ﻋﻠﻴﻚ ﻟﺴﺎﻧﻚ ،ﻭﻟﻴﺴﻌﻚ ﺑﻴﺘﻚ ،ﺍﻻﺧـﺘﻼﻁ
ﺍﳍﻤﺠﻲ ﺣﺮﺏ ﺷﻌﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ،ﻭﺪﻳﺪ ﺧﻄﲑ ﻟﺪﻧﻴﺎ ﺍﻷﻣﻦِ ﻭﺍﻻﺳﺘﻘﺮﺍﺭِ ﰲ ﻧﻔﺴﻚ ،ﻷﻧـﻚ
ﲡﺎﻟﺲ ﺃﺳﺎﻃﲔ ﺍﻟﺸﺎﺋﻌﺎﺕِ ،ﻭﺃﺑﻄﺎﻝ ﺍﻷﺭﺍﺟﻴﻒِ ،ﻭﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﺒﺸﲑ ﺑﺎﻟﻔﱳ ﻭﺍﻟﻜﻮﺍﺭﺙ ﻭﺍﶈﻦ ،ﺣﱴ
ﲤﻮﺕ ﻛﻞﱠ ﻳﻮﻡٍ ﺳﺒﻊ ﻣﺮﺍﺕٍ ﻗﺒﻞ ﺃﻥ ﻳﺼﻠﻚ ﺍﳌﻮﺕ ﴿ ﻟﹶﻮ ﺧﺮﺟﻮﺍﹾ ﻓِﻴﻜﹸﻢ ﻣﺎ ﺯﺍﺩﻭﻛﹸﻢ ﺇِﻻﱠ ﺧﺒﺎﻻﹰ﴾ .
ﺇﺫﺍﹰ ﻓﺮﺟﺎﺋﻲ ﺍﻟﻮﺣﻴﺪ ﺇﻗﺒﺎﻟﻚ ﻋﻠﻰ ﺷﺎﻧِﻚ ﻭﺍﻻﻧﺰﻭﺍﺀُ ﰲ ﻏﺮﻓﺘِﻚ ﺇﻻﱠ ﻣﻦ ﻗﻮﻝِ ﺧﲑٍ ﺃﻭ ﻓﻌـ ِﻞ
ﺧﲑٍ ،ﺣﻴﻨﻬﺎ ﲡﺪ ﻗﻠﺒﻚ ﻋﺎﺩ ﺇﻟﻴﻚ ،ﻓﺴﻠﻢ ﻭﻗﺘﻚ ﻣﻦ ﺍﻟﻀﻴﺎﻉٍ ،ﻭﻋﻤﺮﻙ ﻣﻦ ﺍﻹﻫﺪﺍﺭِ ،ﻭﻟﺴﺎﻧﻚ
ﻣﻦ ﺍﻟﻐﻴﺒﺔِ ،ﻭﻗﻠﺒﻚ ﻣﻦ ﺍﻟﻘﻠﻖِ ،ﻭﺃﺫﻧﻚ ﻣﻦ ﺍﳋﻨﺎ ﻭﻧﻔﺴﻚ ﻣﻦ ﺳﻮﺀِ ﺍﻟﻈﻦِ ،ﻭﻣﻦ ﺟﺮﺏ ﻋﺮﻑ،
ﻭﻣﻦ ﺃﺭﻛﺐ ﻧﻔﺴﻪ ﻣﻄﺎﻳﺎ ﺍﻷﻭﻫﺎﻡِ ،ﻭﺍﺳﺘﺮﺳﻞ ﻣﻊ ﺍﻟﻌﻮﺍﻡِ ﻓﻘﻞﹾ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
ﺍﻟﻌﻮﺽ ﻣﻦ ﺍﷲ
ﻻ ﻳﺴﻠﺒﻚ ﺍﷲ ﺷﻴﺌﺎ ﺇﻻﱠ ﻋﻮﺿﻚ ﺧﲑﺍﹰ ﻣﻨﻪ ،ﺇﺫﺍ ﺻﱪﺕ ﻭﺍﺣﺘﺴﺒﺖ)) ﻣﻦ ﺃﺧﺬﺕ ﺣﺒﻴﺒﺘﻴﻪ
ﻓﺼﱪ ﻋﻮﺿﺘﻪ ﻣﻨﻬﻤﺎ ﺍﳉﻨﺔ(( ﻳﻌﲏ ﻋﻴﻨﻴﻪ ))ﻣﻦ ﺳﻠﺒﺖ ﺻﻔﻴﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﰒ ﺍﺣﺘﺴﺐ ﻋﻮﺿﺘﻪ
ﻣﻦ ﺍﳉﻨﺔ(( ﻣﻦ ﻓﻘﺪ ﺍﺑﻨﻪ ﻭﺻﱪ ﺑﲏ ﻟﻪ ﺑﻴﺖ ﺍﳊﻤﺪِ ﰲ ﺍﳋﹸﻠﹾﺪِ ،ﻭﻗِﺲ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝِ ﻓـﺈﻥ ﻫـﺬﺍ
ﳎﺮﺩ ﻣﺜﺎﻝ .
ﻓﻼ ﺗﺄﺳﻒ ﻋﻠﻰ ﻣﺼﻴﺒﺔ ﻓﺎﻥ ﺍﻟﺬﻱ ﻗﺪﺭﻫﺎ ﻋﻨﺪﻩ ﺟﻨﺔﹲ ﻭﺛﻮﺍﺏ ﻭﻋِﻮﺽ ﻭﺃﺟﺮ ﻋﻈﻴﻢ.
ﺇﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺍﳌﺼﺎﺑﲔ ﺍﳌﺒﺘﻠﲔ ﻳﻨﻮﻩ ﻢ ﰲ ﺍﻟﻔِﺮﺩﻭﺱِ ﴿ ﺳﻼﹶﻡ ﻋ ﹶﻠﻴﻜﹸﻢ ﺑِﻤﺎ ﺻﺒﺮﺗﻢ ﻓﹶـﻨِﻌﻢ
ﻋﻘﹾﺒﻰ ﺍﻟﺪﺍﺭِ ﴾ .
ﻭﺣﻖ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻨﻈﺮ ﰲ ﻋِﻮﺽ ﺍﳌﺼﻴﺒﺔِ ﻭﰲ ﺛﻮﺍﺎ ﻭﰲ ﺧﻠﻔﻬﺎ ﺍﳋﻴﺮ ﴿ ﺃﹸﻭﻟﹶـﺌِﻚ ﻋﻠﹶـﻴﻬِﻢ
ﺻ ﹶﻠﻮﺍﺕ ﻣﻦ ﺭﺑﻬِﻢ ﻭﺭﺣﻤﺔﹲ ﻭﺃﹸﻭﻟﹶـﺌِﻚ ﻫﻢ ﺍﻟﹾﻤﻬﺘﺪﻭﻥﹶ ﴾ ﻫﻨﻴﺌﺎﹰ ﻟﻠﻤﺼﺎﺑﲔ ،ﺑﺸﺮﻯ ﻟﻠﻤﻨﻜﻮﺑﲔ.
ﺇﻥ ﻋﻤﺮ ﺍﻟﺪﻧﻴﺎ ﻗﺼﲑ ﻭﻛﱰﹸﻫﺎ ﺣﻘﲑ ، ﻭﺍﻵﺧﺮﺓﹸ ﺧﲑ ﻭﺃﺑﻘﻰ ﻓﻤﻦ ﺃﹸﺻﻴﺐ ﻫﻨﺎ ﻛﹸﻮﻓِﺊ ﻫﻨﺎﻙ ،
ﻭﻣﻦ ﺗﻌﺐ ﻫﻨﺎ ﺍﺭﺗﺎﺡ ﻫﻨﺎﻙ ،ﺃﻣﺎ ﺍﳌﺘﻌﻠﻘﻮﻥ ﺑﺎﻟﺪﻧﻴﺎ ﺍﻟﻌﺎﺷﻘﻮﻥ ﳍﺎ ﺍﻟﺮﺍﻛﻨﻮﻥ ﺇﻟﻴﻬﺎ ،ﻓﺄﺷﺪ ﻣﺎ ﻋﻠـﻰ
ﻗﻠﻮﻢ ﻓﻮﺕ ﺣﻈﻮﻇﹸﻬﻢ ﻣﻨﻬﺎ ﻭﺗﻨﻐﻴﺺ ﺭﺍﺣﺘﻬﻢ ﻓﻴﻬﺎ ﻷﻢ ﻳﺮﻳﺪﻭﺎ ﻭﺣﺪﻫﺎ ﻓﻠﺬﻟﻚ ﺗﻌﻈﹸﻢ ﻋﻠـﻴﻬﻢ
ﺍﳌﺼﺎﺋﺐ ﻭﺗﻜﱪ ﻋﻨﺪﻫﻢ ﺍﻟﻨﻜﺒﺎﺕ ؛ ﻷﻢ ﻳﻨﻈﺮﻭﻥ ﲢﺖ ﺃﻗﺪﺍﻣِﻬﻢ ﻓﻼ ﻳـﺮﻭﻥ ﺇﻻﱠ ﺍﻟـﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴـﺔ
ﺍﻟﺰﻫﻴﺪﺓ ﺍﻟﺮﺧﻴﺼﺔ.
ﺃﻳﻬﺎ ﺍﳌﺼﺎﺑﻮﻥ ﻣﺎ ﻓﺎﺕ ﺷﻲﺀٌ ﻭﺃﻧﺘﻢ ﺍﻟﺮﺍﲝﻮﻥ ،ﻓﻘﺪ ﺑﻌﺚ ﻟﻜﻢ ﺑﺮﺳﺎﻟﺔٍ ﺑﲔ ﺃﺳﻄﺮﻫﺎ ﻟﹸﻄﹾـﻒ
ﻭﻋﻄﹾﻒ ﻭﺛﻮﺍﺏ ﻭﺣﺴﻦ ﺍﺧﺘﻴﺎﺭ .ﺇﻥ ﻋﻠﻰ ﺍﳌﺼﺎﺏِ ﺍﻟﺬﻱ ﺿﺮﺏ ﻋﻠﻴﻪ ﺳﺮﺍﺩﻕ ﺍﳌﺼـﻴﺒﺔ ﺃﻥ ﻳﻨﻈـﺮ
ﻟﲑﻯ ﺃﻥ ﺍﻟﻨﺘﻴﺠﺔ ﴿ﻓﹶﻀﺮِﺏ ﺑﻴﻨﻬﻢ ﺑِﺴﻮﺭٍ ﻟﱠﻪ ﺑﺎﺏ ﺑﺎﻃِﻨﻪ ﻓِﻴﻪِ ﺍﻟﺮﺣﻤﺔﹸ ﻭﻇﹶﺎﻫِﺮﻩ ﻣِﻦ ِﻗﺒﻠِﻪِ ﺍﻟﹾﻌﺬﹶﺍﺏ﴾
،ﻭﻣﺎ ﻋﻨﺪ ﺍﷲِ ﺧﲑ ﻭﺃﺑﻘﻰ ﻭﺃﻫﻨﺄ ﻭﺃﻣﺮﺃﹸ ﻭﺃﺟﻞﱡ ﻭﺃﻋﻠﻰ .
ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﳊﻴﺎﺓ
ﺍﻷﺷﻘﻴﺎﺀُ ﺑﻜﻞﱢ ﻣﻌﺎﱐ ﺍﻟﺸﻘﺎﺀِ ﻫﻢ ﺍﳌﻔﻠﺴﻮﻥ ﻣﻦ ﻛﻨﻮﺯِ ﺍﻹﳝﺎﻥِ ،ﻭﻣﻦ ﺭﺻﻴﺪِ ﺍﻟﻴﻘﲔِ ،ﻓﻬـﻢ
ﺃﺑﺪﺍﹰ ﰲ ﺗﻌﺎﺳﺔٍ ﻭﻏﻀﺐٍ ﻭﻣﻬﺎﻧﺔٍ ﻭﺫﻟﱠﺔٍ ﴿ ﻭﻣﻦ ﺃﹶ ﻋﺮﺽ ﻋﻦ ﺫِﻛﹾﺮِﻱ ﻓﹶﺈِﻥﱠ ﻟﹶﻪ ﻣﻌِﻴﺸﺔﹰ ﺿﻨﻜﺎﹰ ﴾ .
ﻻ ﻳﺴﻌﺪ ﺍﻟﻨﻔﺲ ﻭﻳﺰﻛﹼﻴﻬﺎ ﻭﻳﻄﻬﺮﻫﺎ ﻭﻳﻔﺮﺣﻬﺎ ﻭﻳﺬﻫﺐ ﻏﻤﻬﺎ ﻭﳘﹼﻬﺎ ﻭﻗﻠﻘﻬﺎ ﺇﻻﱠ ﺍﻹﳝﺎﻥﹸ ﺑﺎﷲ
ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻻ ﻃﻌﻢ ﻟﻠﺤﻴﺎﺓِ ﺃﺻﻼﹰ ﺇﻻﱠ ﺑﺎﻹﳝﺎﻥِ .
ﺇﻥﱠ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﺜﻠﻰ ﻟﻠﻤﻼﺣﺪﺓِ ﺇﻥ ﱂ ﻳﺆﻣﻨﻮﺍ ﺃﻥ ﻳﻨﺘﺤﺮﻭﺍ ﻟﲑﳛﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﻫﺬﻩ ﺍﻵﺻـﺎ ِﺭ
ﻭﺍﻷﻏﻼﻝِ ﻭﺍﻟﻈﻠﻤﺎﺕِ ﻭﺍﻟﺪﻭﺍﻫﻲ ،ﻳﺎ ﳍﺎ ﻣﻦ ﺣﻴﺎﺓِ ﺗﺎﻋِﺴﺔ ﺑﻼ ﺇﳝﺎﻥ ،ﻳﺎ ﳍﺎ ﻣﻦ ﻟﻌﻨﺔٍ ﺃﺑﺪﻳﺔٍ ﺣﺎﻗـﺖ
ﺑﺎﳋﺎﺭﺟﲔ ﻋﻠﻰ ﻣﻨﻬﺞ ﺍﷲ ﰲ ﺍﻷﺭﺽ ﴿ ﻭﻧﻘﹶﻠﱢﺐ ﺃﹶﻓﹾﺌِﺪﺗﻬﻢ ﻭﺃﹶﺑﺼﺎﺭﻫﻢ ﻛﹶﻤﺎ ﻟﹶﻢ ﻳ ﺆﻣِﻨﻮﺍﹾ ﺑِـﻪِ ﺃﹶﻭﻝﹶ
ﻣﺮﺓٍ ﻭﻧﺬﹶﺭﻫﻢ ﻓِﻲ ﻃﹸ ﻐﻴﺎﻧِﻬِﻢ ﻳﻌﻤﻬﻮﻥﹶ ﴾ ﻭﻗﺪ ﺁﻥ ﺍﻷﻭﺍﻥﹸ ﻟﻠﻌﺎﱂِ ﺃﻥ ﻳﻘﺘﻨﻊ ﻛﻞﱠ ﺍﻟﻘﻨﺎﻋﺔ ،ﻭﺃﻥ ﻳﺆﻣﻦ
ﻛﻞﱠ ﺍﻹﳝﺎﻥِ ﺑﺄﻥﱠ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺑﻌﺪ ﲡﺮﺑﺔٍ ﻃﻮﻳﻠﺔٍ ﺷﺎﻗﺔٍ ﻋﺒﺮ ﻗﹸﺮﻭﻥٍ ﻏﺎﺑﺮﺓٍ ﺗﻮﺻﻞ ﺑﻌﺪﻫﺎ ﺍﻟﻌﻘﹾـﻞﹸ ﺇﱃ
ﺃﻥ ﺍﻟﺼﻨﻢ ﺧﺮﺍﻓﺔﹲ ﻭﺍﻟﻜﻔﺮ ﻟﻌﻨﺔﹲ ،ﻭﺍﻹﳊﺎﺩ ﻛِﺬﹾﺑﺔﹲ ﻭﺃﻥﹼ ﺍﻟﺮﺳﻞﹶ ﺻﺎﺩﻗﻮﻥ ،ﻭﺃﻥﹼ ﺍﷲ ﺣﻖ ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ
ﺍﳊﻤﺪ ﻭﻫﻮ ﻋﻠﻰ ﻛﻞﱢ ﺷﻲﺀ ﻗﺪﻳﺮ.
ﻭﺑﻘﺪﺭِ ﺇﳝﺎﻧِﻚ ﻗﻮﺓﹰ ﻭﺿﻌﻔﺎﹰ ،ﺣﺮﺍﺭﺓﹰ ﻭﺑﺮﻭﺩﺓﹰ ،ﺗﻜﻮﻥ ﺳﻌﺎﺩﺗﻚ ﻭﺭﺍﺣﺘﻚ ﻭﻃﻤﺄﻧﻴﻨﺘﻚ .
﴿ ﻣﻦ ﻋﻤِﻞﹶ ﺻﺎﻟِﺤﺎﹰ ﻣﻦ ﺫﹶﻛﹶﺮٍ ﺃﹶﻭ ﺃﹸﻧﺜﹶﻰ ﻭﻫﻮ ﻣﺆﻣِﻦ ﻓﹶ ﹶﻠﻨﺤﻴِﻴﻨﻪ ﺣﻴﺎﺓﹰ ﻃﹶﻴﺒـﺔﹰ ﻭﻟﹶﻨﺠـﺰِﻳﻨﻬﻢ
ﺃﹶ ﺟﺮﻫﻢ ﺑِﺄﹶﺣﺴﻦِ ﻣﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻌﻤﻠﹸﻮﻥﹶ ﴾ ﻭﻫﺬﻩ ﺍﳊﻴﺎﺓﹸ ﺍﻟﻄﻴﺒﺔﹸ ﻫﻲ ﺍﺳﺘﻘﺮﺍﺭ ﻧﻔﻮﺳِﻬﻢ ﻟﹶﺤﺴﻦِ ﻣﻮﻋـﻮ ِﺩ
ﺭﺑﻬﻢ ،ﻭﺛﺒﺎﺕ ﻗﻠﻮﺑِﻬﻢ ﲝﺐ ﺑﺎﺭﻳﻬﻢ ،ﻭﻃﻬﺎﺭﺓﹸ ﺿﻤﺎﺋﺮِﻫﻢ ﻣﻦ ﺃﻭﺿـﺎﺭِ ﺍﻻﳓـﺮﺍﻑِ ،ﻭﺑـﺮﻭﺩ
ﺃﻋﺼﺎﺑِﻬِﻢ ﺃﻣﺎﻡ ﺍﳊﻮﺍﺩﺙِ ،ﻭﺳﻜﻴﻨﺔﹸ ﻗﻠﻮﺑِﻬﻢ ﻋﻨﺪ ﻭﻗﹾﻊِ ﺍﻟﻘﻀﺎﺀِ ،ﻭﺭﺿﺎﻫﻢ ﰲ ﻣـﻮﺍﻃﻦ ﺍﻟﻘـﺪﺭ ،
ﻷﻢ ﺭﺿﻮﺍ ﺑﺎﷲِ ﺭﺑﺎﹰ ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳِﻨﺎﹰ ،ﻭﲟﺤﻤﺪٍ rﻧﺒﻴﺎﹰ ﻭﺭﺳﻮﻻﹰ .
ﺍﺟﻦِ ﺍﻟﻌﺴﻞ ﻭﻻ ﺗﻜﺴﺮِ ﺍﳋﻠﻴﺔ
ﺍﻟﺮﻓﻖ ﻣﺎ ﻛﺎﻥ ﰲ ﺷﻲﺀٍ ﺇﻻﱠ ﺯﺍﻧﻪ ، ﻭﻣﺎ ﻧﺰﻉ ﻣﻦ ﺷﻲﺀٍ ﺇﻻﱠ ﺷﺎﻧﻪ ،ﺍﻟﻠـﲔ ﰲ ﺍﳋﻄـﺎﺏ ،
ﺍﻟﺒﺴﻤﺔﹸ ﺍﻟﺮﺍﺋﻘﺔﹸ ﻋﻠﻰ ﺍﶈﻴﺎ ،ﺍﻟﻜﻠﻤﺔﹸ ﺍﻟﻄﻴﺒﺔﹸ ﻋﻨﺪ ﺍﻟﻠﻘﺎﺀِ ،ﻫﺬﻩ ﺣﻠﹸﻞﹲ ﻣﻨﺴﻮﺟﺔﹲ ﻳﺮﺗﺪﻳﻬﺎ ﺍﻟﺴـﻌﺪﺍﺀُ ،
ﻭﻫﻲ ﺻﻔﺎﺕ ﺍﳌﺆﻣِﻦِ ﻛﺎﻟﻨﺤﻠﺔ ﺗﺄﻛﻞﹸ ﻃﻴﺒﺎﹰ ﻭﺗﺼﻨﻊ ﻃﻴﺒﺎﹰ ،ﻭﺇﺫﺍ ﻭﻗﻌﺖ ﻋﻠﻰ ﺯﻫﺮﺓٍ ﻻ ﺗﻜﺴـﺮﻫﺎ ؛
ﻷﻥﱠ ﺍﷲ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﺮﻓﻖِ ﻣﺎ ﻻ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﻌﻨﻒِ .ﺇﻥﱠ ﻣﻦ ﺍﻟﻨﺎﺱِ ﻣـﻦ ﺗﺸـﺮﺋِﺐ ﻟﻘـﺪﻭﻣِﻬِ ﻢ
ﺍﻷﻋﻨﺎﻕ ، ﻭﺗﺸﺨﺺ ﺇﱃ ﻃﻠﻌﺎﺗِﻬﻢ ﺍﻷﺑﺼﺎﺭ ، ﻭﲢﻴﻴﻬﻢ ﺍﻷﻓﺌﺪﺓﹸ ﻭﺗﺸﻴﻌﻬﻢ ﺍﻷﺭﻭﺍﺡ ، ﻷﻢ ﳏﺒـﻮﻥ
ﰲ ﻛﻼﻣﻬِﻢ ،ﰲ ﺃﺧﺬﻫﻢ ﻭﻋﻄﺎﺋِﻬﻢ ،ﰲ ﺑﻴﻌﻬِﻢ ﻭﺷﺮﺍﺋِﻬﻢ ،ﰲ ﻟﻘﺎﺋِﻬﻢ ﻭﻭﺩﺍﻋِﻬِﻢ .
ﺇﻥ ﺍﻛﺘﺴﺎﺏ ﺍﻷﺻﺪﻗﺎﺀِ ﻓﻦ ﻣﺪﺭﻭﺱ ﳚﻴﺪﻩ ﺍﻟﻨﺒﻼﺀُ ﺍﻷﺑﺮﺍﺭ ، ﻓﻬﻢ ﳏﻔﻮﻓﻮﻥ ﺩﺍﺋﻤﺎﹰ ﻭﺃﺑﺪﺍﹰ ﺎﻟﺔٍ
ﻣﻦ ﺍﻟﻨﺎﺱِ ،ﺇﻥﹾ ﺣﻀﺮﻭﺍ ﻓﺎﻟﺒِﺸﺮ ﻭﺍﻷﻧﺲ ، ﻭﺇﻥ ﻏﺎﺑﻮﺍ ﻓﺎﻟﺴﺆﺍﻝﹸ ﻭﺍﻟﺪﻋﺎﺀُ .
ﺇﻥﱠ ﻫﺆﻻﺀِ ﺍﻟﺴﻌﺪﺍﺀ ﳍﻢ ﺩﺳﺘﻮﺭ ﺃﺧﻼﻕٍ ﻋﻨﻮﺍﻧﻪ ﴿ :ﺍﺩﻓﹶﻊ ﺑِﺎﻟﱠﺘِﻲ ﻫِﻲ ﺃﹶﺣﺴﻦ ﻓﹶـﺈِﺫﹶﺍ ﺍﻟﱠـﺬِﻱ
ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻋﺪﺍﻭﺓﹲ ﻛﹶﺄﹶﻧﻪ ﻭﻟِﻲ ﺣﻤِﻴﻢ ﴾ ﻓﻬﻢ ﳝﺘﺼﻮﻥ ﺍﻷﺣﻘﺎﺩ ﺑﻌﺎﻃِﻔﺘِﻬِﻢ ﺍﳉﻴﺎﺷـﺔِ ،ﻭﺣﻠﻤِﻬِـﻢ
ﺍﻟﺪﺍﻓِﺊ ،ﻭﺻﻔﹾﺤِﻬﻢ ﺍﻟﱪﻱﺀِ ،ﻳﺘﻨﺎﺳﻮﻥ ﺍﻹﺳﺎﺀﺓ ﻭﳛﻔﻈﻮﻥ ﺍﻹﺣﺴﺎﻥ ،ﲤﹸﺮ ﻢ ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻨﺎﺑﻴـ ﹸﺔ
ﻓﻼ ﺗﻠﺞ ﺁﺫﺍﻢ ،ﺑﻞ ﺗﺬﻫﺐ ﺑﻌﻴﺪﺍﹰ ﻫﻨﺎﻙ ﺇﱃ ﻏﲑِ ﺭﺟﻌﺔٍ .ﻫﻢ ﰲ ﺭﺍﺣﺔٍ ،ﻭﺍﻟﻨﺎﺱ ﻣﻨﻬﻢ ﰲ ﺃﻣـﻦٍ ،
ﻭﺍﳌﺴﻠﻤﻮﻥ ﻣﻨﻬﻢ ﰲ ﺳﻼﻡ )) ﺍﳌﺴﻠﻢ ﻣﻦ ﺳﻠِﻢ ﺍﳌﺴﻠﻤﻮﻥﹸ ﻣﻦ ﻟِﺴﺎﻧِﻪِ ﻭﻳﺪِﻩِ ،ﻭﺍﳌﺆﻣﻦ ﻣﻦ ﺃﻣِﻨـﻪ
ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺩﻣﺎﺋِﻬﻢ ﻭﺃﻣﻮﺍﻟِﻬﻢ (( )) ﺇﻥ ﺍﷲ ﺃﻣﺮﱐ ﺃﻥﹾ ﺃﺻﻞ ﻣﻦ ﻗﻄﻌﲏ ﻭﺃﻥ ﺃﻋﻔﹸﻮ ﻋﻤﻦ ﻇﻠﻤﲏ
ﻭﺃﻥ ﺃﹸﻋﻄﻲ ﻣﻦ ﺣﺮﻣﻨِﻲ (( ﴿ ﻭﺍﻟﹾﻜﹶﺎﻇِﻤِﲔ ﺍﻟﹾ ﻐﻴﻆﹶ ﻭﺍﻟﹾﻌﺎﻓِﲔ ﻋﻦِ ﺍﻟﻨﺎﺱِ ﴾ ﺑﺸﺮ ﻫـﺆﻻﺀ ﺑﺜـﻮﺍﺏٍ
ﻋﺎﺟﻞٍ ﻣﻦ ﺍﻟﻄﻤﺄﻧﻴﻨﺔِ ﻭﺍﻟﺴﻜﻴﻨﺔِ ﻭﺍﳍﺪﻭﺀِ .
ﻭﺑﺸﺮﻫﻢ ﺑﺜﻮﺍﺏٍ ﺃﺧﺮﻭﻱ ﻛﺒﲑٍ ﰲ ﺟﻮﺍﺭِ ﺭﺏ ﻏﻔﻮﺭٍ ﰲ ﺟﻨﺎﺕٍ ﻭﻧﻬﺮٍ ﴿ ﻓِﻲ ﻣﻘﹾﻌﺪِ ﺻِـﺪﻕٍ
ﻋِﻨﺪ ﻣﻠِﻴﻚٍ ﻣﻘﹾﺘﺪِﺭٍ ﴾ .
﴿ ﺃﹶﻻﹶ ﺑِﺬِﻛﹾﺮِ ﺍﻟﻠﹼﻪِ ﺗﻄﹾﻤﺌِﻦ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ﴾
ﺍﻟﺼﺪﻕ ﺣﺒﻴﺐ ﺍﷲِ ،ﻭﺍﻟﺼﺮﺍﺣﺔﹸ ﺻﺎﺑﻮﻥﹸ ﺍﻟﻘﻠﻮﺏِ ،ﻭﺍﻟﺘﺠﺮﺑﺔﹸ ﺑﺮﻫﺎﻥﹲ ،ﻭﺍﻟﺮﺍﺋﺪ ﻻ ﻳﻜـﺬﺏ
ﺃﻫﻠﻪ ،ﻭﱂ ﻳﻮﺟﺪ ﻋﻤﻞﹲ ﺃﺷﺮﺡ ﻟﻠﺼﺪﺭِ ﻭﺃﻋﻈﻢ ﻟﻸﺟﺮِ ﻛﺎﻟـﺬﻛﺮ ﴿ ﻓﹶـﺎﺫﹾﻛﹸﺮﻭﻧِﻲ ﺃﹶ ﹾﺫﻛﹸـﺮﻛﹸﻢ﴾
ﻭﺫﻛﺮﻩ ﺳﺒﺤﺎﻧﻪ ﺟﻨﺘﻪ ﰲ ﺃﺭﺿِﻪِ ،ﻣﻦ ﱂﹾ ﻳﺪﺧﻠﹾﻬﺎ ﱂ ﻳﺪﺧﻞ ﺟﻨﺔ ﺍﻵﺧﺮﺓِ ،ﻭﻫﻮ ﺇﻧﻘﺎﺫﹲ ﻟﻠﻨﻔﺲ ﻣـﻦ
ﺃﻭﺻﺎﺑِﻬﺎ ﻭﺃﺗﻌﺎﺑِﻬﺎ ﻭﺍﺿﻄﺮﺍﺑِﻬﺎ ،ﺑﻞﹾ ﻫﻮ ﻃﺮﻳﻖ ﻣﻴﺴﺮ ﳐﺘﺼﺮ ﺇﱃ ﻛﻞﱢ ﻓﻮﺯٍ ﻭﻓﻼﺡٍ .ﻃﺎﻟﻊ ﺩﻭﺍﻭﻳـﻦ
ﺍﻟﻮﺣﻲ ﻟﺘﺮﻯ ﻓﻮﺍﺋﺪ ﺍﻟﺬﻛﺮِ ،ﻭﺟﺮﺏ ﻣﻊ ﺍﻷﻳﺎﻡِ ﺑﻠﹾﺴﻤﻪ ﻟﺘﻨﺎﻝﹶ ﺍﻟﺸﻔﺎﺀَ .
ﺑﺬﻛﺮﻩ ﺳﺒﺤﺎﻧﻪ ﺗﻨﻘﺸﻊ ﺳﺤﺐ ﺍﳋﻮﻑِ ﻭﺍﻟﻔﹶﺰﻉِ ﻭﺍﳍﻢ ﻭﺍﳊﺰﻥِ .ﺑـﺬﻛﺮﻩ ﺗـﺰﺍﺡ ﺟﺒـﺎﻝﹸ
ﺍﻟﻜﹶﺮﺏِ ﻭﺍﻟﻐﻢِ ﻭﺍﻷﺳﻰ .
ﻭﻻ ﻋﺠﺐ ﺃﻥﹾ ﻳﺮﺗﺎﺡ ﺍﻟﺬﺍﻛﺮﻭﻥ ،ﻓﻬﺬﺍ ﻫﻮ ﺍﻷﺻﻞﹸ ﺍﻷﺻﻴﻞﹸ ،ﻟﻜﻦ ﺍﻟﻌﺠـﺐ ﺍﻟﻌﺠـﺎﺏ
ﻛﻴﻒ ﻳﻌﻴﺶ ﺍﻟﻐﺎﻓﻠﻮﻥ ﻋﻦ ﺫﻛِﺮِﻩِ ﴿ ﺃﹶﻣﻮﺍﺕ ﹶﻏﻴﺮ ﺃﹶﺣﻴﺎﺀ ﻭﻣﺎ ﻳﺸﻌﺮﻭﻥﹶ ﺃﹶﻳﺎﻥﹶ ﻳﺒﻌﺜﹸﻮﻥﹶ ﴾ .
ﻳﺎ ﻣﻦ ﺷﻜﻰ ﺍﻷﺭﻕ ،ﻭﺑﻜﻰ ﻣﻦ ﺍﻷﱂ ،ﻭﺗﻔﺠﻊ ﻣﻦ ﺍﳊﻮﺍﺩﺙِ ،ﻭﺭﻣﺘﻪ ﺍﳋﻄﻮﺏ ، ﻫﻴـﺎ
ﺍﻫﺘﻒ ﺑﺎﲰﻪ ﺍﳌﻘﺪﺱ ﴿ ،ﻫﻞﹾ ﺗﻌﻠﹶﻢ ﻟﹶﻪ ﺳﻤِﻴﺎﹰ ﴾ .
ﺑﻘﺪﺭِ ﺇﻛﺜﺎﺭﻙ ﻣﻦ ﺫﻛﺮِﻩ ﻳﻨﺒﺴﻂﹸ ﺧﺎﻃﺮﻙ ،ﻳﻬﺪﺃﹸ ﻗﻠﺒﻚ ،ﺗﺴﻌﺪ ﻧﻔﹾﺴﻚ ،ﻳﺮﺗﺎﺡ ﺿﻤﲑﻙ ،
ﻷﻥ ﰲ ﺫﻛﺮﻩ ﺟﻞﱠ ﰲ ﻋﻼﻩ ﻣﻌﺎﱐ ﺍﻟﺘﻮﻛﻞِ ﻋﻠﻴﻪ ،ﻭﺍﻟﺜﻘﺔِ ﺑﻪ ﻭﺍﻻﻋﺘﻤﺎﺩِ ﻋﻠﻴﻪ ،ﻭﺍﻟﺮﺟـﻮﻉِ ﺇﻟﻴـﻪ ،
ﻭﺣﺴﻦِ ﺍﻟﻈﻦ ﻓﻴﻪ ،ﻭﺍﻧﺘﻈﺎﺭ ﺍﻟﻔﺮﺝِ ﻣﻨﻪ ،ﻓﻬﻮ ﻗﺮﻳﺐ ﺇﺫﺍ ﺩﻋِﻲ ،ﲰﻴﻊ ﺇﺫﺍ ﻧﻮﺩِﻱ ،ﳎﻴﺐ ﺇﺫﺍ ﺳﺌ ﹶﻞ
،ﻓﺎﺿﺮﻉ ﻭﺍﺧﻀﻊ ﻭﺍﺧﺸﻊ ، ﻭﺭﺩﺩِ ﺍﲰﻪ ﺍﻟﻄﻴﺐ ﺍﳌﺒﺎﺭﻙ ﻋﻠﻰ ﻟﺴﺎﻧِﻚ ﺗﻮﺣﻴﺪﺍﹰ ﻭﺛﻨـﺎﺀً ﻭﻣـﺪﺣﺎﹰ
ﻭﺩﻋﺎﺀً ﻭﺳﺆﺍﻻﹰ ﻭﺍﺳﺘﻐﻔﺎﺭﺍﹰ ،ﻭﺳﻮﻑ ﲡﺪ – ﲝﻮﻟِﻪِ ﻭﻗﻮﺗِﻪِ – ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻷﻣﻦ ﻭﺍﻟﺴـﺮﻭﺭ ﻭﺍﻟﻨـﻮﺭ
ﻭﺍﳊﺒﻮﺭ ﴿ ﻓﹶﺂﺗﺎﻫﻢ ﺍﻟﻠﹼﻪ ﺛﹶﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺴﻦ ﺛﹶﻮﺍﺏِ ﺍﻵﺧِﺮﺓِ ﴾ .
﴿ ﺃﹶﻡ ﻳﺤﺴﺪﻭﻥﹶ ﺍﻟﻨﺎﺱ ﻋﻠﹶﻰ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﻟﻠﹼﻪ ﻣِﻦ ﻓﹶﻀﻠِﻪِ ﴾
ﺍﳊﺴﺪ ﻛﺎﻷﻛﻠﺔِ ﺍﳌﻠِﺤﺔِ ﺗﻨﺨﺮ ﺍﻟﻌﻈﻢ ﳔﹾﺮﺍﹰ ،ﺇﻥﱠ ﺍﳊﺴﺪ ﻣﺮﺽ ﻣﺰﻣﻦ ﻳﻌﻴﺚﹸ ﰲ ﺍﳉﺴﻢ ﻓﺴﺎﺩﺍﹰ
،ﻭﻗﺪ ﻗﻴﻞ :ﻻ ﺭﺍﺣﺔ ﳊﺴﻮﺩ ﻓﻬﻮ ﻇﺎﱂﹲ ﰲ ﺛﻮﺏِ ﻣﻈﻠﻮﻡ ،ﻭﻋﺪﻭ ﰲ ﺟِﻠﹾﺒﺎﺏِ ﺻﺪﻳﻖٍ .ﻭﻗﺪ ﻗﺎﻟﻮﺍ
:ﷲ ﺩﺭ ﺍﳊﺴﺪِ ﻣﺎ ﺃﻋﺪﻟﹶﻪ ، ﺑﺪﺃ ﺑﺼﺎﺣﺒﻪِ ﻓﻘﺘﻠﹶﻪ.
ﺇﻧﲏ ﺃﻰ ﻧﻔﺴﻲ ﻭﻧﻔﺴﻚ ﻋﻦ ﺍﳊﺴﺪِ ﺭﲪﺔﹰ ﰊ ﻭﺑﻚ ،ﻗﺒﻞ ﺃﻥﹾ ﻧﺮﺣﻢ ﺍﻵﺧـﺮﻳﻦ ؛ ﻷﻧﻨـﺎ
ﲝﺴﺪِﻧﺎ ﳍﻢ ﻧﻄﻌﻢ ﺍﳍﻢ ﳊﻮﻣﻨﺎ ،ﻭﻧﺴﻘﻲ ﺍﻟﻐﻢ ﺩﻣﺎﺀَﻧﺎ ،ﻭﻧﻮﺯﻉ ﻧﻮﻡ ﺟﻔﻮﻧﻨﺎ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ .
ﺇﻥﱠ ﺍﳊﺎﺳﺪ ﻳﺸﻌِﻞﹸ ﻓﺮﻧﺎﹰ ﺳﺎﺧﻨﺎﹰ ﰒ ﻳﻘﺘﺤﻢ ﻓﻴﻪ .ﺍﻟﺘﻨﻐﻴﺺ ﻭﺍﻟﻜﺪﺭ ﻭﺍﳍﻢ ﺍﳊﺎﺿـﺮ ﺃﻣـﺮﺍ
ﺽ
ﻳﻮﻟﹼﺪﻫﺎ ﺍﳊﺴﺪ ﻟﺘﻘﻀﻲ ﻋﻠﻰ ﺍﻟﺮﺍﺣﺔِ ﻭﺍﳊﻴﺎﺓِ ﺍﻟﻄﻴﺒﺔِ ﺍﳉﻤﻴﻠﺔِ .ﺑﻠِﻴﺔﹸ ﺍﳊﺎﺳِﺪِ ﺃﻧﻪ ﺧﺎﺻـﻢ ﺍﻟﻘﻀـﺎﺀَ ،
ﻭﺍﻢ ﺍﻟﺒﺎﺭﻱ ﰲ ﺍﻟﻌﺪﻝِ ،ﻭﺃﺳﺎﺀ ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﺸﺮﻉ ، ﻭﺧﺎﻟﻒ ﺻﺎﺣﺐ ﺍﳌﻨﻬﺞِ .
ﻳﺎ ﻟﻠﺤﺴﺪ ﻣﻦ ﻣﺮﺽٍ ﻻ ﻳﺆﺟﺮ ﻋﻠﻴﻪِ ﺻﺎﺣﺒﻪ ،ﻭﻣﻦ ﺑﻼﺀٍ ﻻ ﻳﺜﺎﺏ ﻋﻠﻴـﻪ ﺍﳌﹸﺒﺘﻠﹶـﻰ ﺑـﻪ ،
ﻭﺳﻮﻑ ﻳﺒﻘﻰ ﻫﺬﺍ ﺍﳊﺎﺳﺪ ﰲ ﺣﺮﻗﺔٍ ﺩﺍﺋﻤﺔٍ ﺣﱴ ﳝﻮﺕ ﺃﻭ ﺗﺬﹾﻫﺐ ﻧِﻌﻢ ﺍﻟﻨﺎﺱِ ﻋﻨﻬﻢ .ﻛﻞﱞ ﻳﺼـﺎﱀﹸ
ﺇﻻﱠ ﺍﳊﺎﺳﺪ ﻓﺎﻟﺼﻠﺢ ﻣﻌﻪ ﺃﻥ ﺗﺘﺨﻠﹼﻰ ﻋﻦ ﻧﻌﻢٍ ﺍﷲِ ﻭﺗﺘﻨﺎﺯﻝ ﻋﻦ ﻣﻮﺍﻫِﺒِﻚ ،ﻭﺗﻠﹾﻐِـﻲ ﺧﺼﺎﺋِﺼـﻚ ،
ﻭﻣﻨﺎﻗِﺒﻚ ،ﻓﺈﻥ ﻓﻌﻠﺖ ﺫﻟﻚ ﻓﻠﹶﻌﻠﱠﻪ ﻳﺮﺿﻰ ﻋﻠﻰ ﻣﻀﺾٍ ،ﻧﻌﻮﺫﹸ ﺑﺎﷲِ ﻣﻦ ﺷﺮ ﺣﺎﺳﺪ ﺇﺫﺍ ﺣﺴـﺪ،
ﲰﻪ ﰲ ﺟﺴﻢ ﺑﺮﻱﺀٍ .ﻓﺈﻧﻪ ﻳﺼﺒﺢ ﻛﺎﻟﺜﻌﺒﺎﻥِ ﺍﻷﺳﻮﺩِ ﺍﻟﺴﺎﻡ ﻻ ﻳﻘﺮ ﻗﺮﺍﺭﻩ ﺣﱴ ﻳﻔﺮِﻍﹶ
ﻓﺄﺎﻙ ﺃﺎﻙ ﻋﻦ ﺍﳊﺴﺪ ﻭﺍﺳﺘﻌﺬ ﺑﺎﷲِ ﻣﻦ ﺍﳊﺎﺳِﺪِ ﻓﺈﻧﻪ ﻟﻚ ﺑﺎﳌﺮﺻﺎﺩِ .
ﺍﻗﺒﻞِ ﺍﳊﻴﺎﺓ ﻛﻤﺎ ﻫﻲ
ﺣﺎﻝﹸ ﺍﻟﺪﻧﻴﺎ ﻣﻨﻐﺼﺔﹸ ﺍﻟﻠﺬﺍﺕِ ،ﻛﺜﲑﺓﹸ ﺍﻟﺘﺒﻌﺎﺕِ ،ﺟﺎﳘﺔﹸ ﺍﶈﻴﺎ ،ﻛﺜﲑﺓﹸ ﺍﻟﺘﻠـﻮﻥِ ،ﻣﺰِﺟـﺖ
ﺑﺎﻟﻜﺪﺭِ ،ﻭﺧﻠِﻄﺖ ﺑﺎﻟﻨﻜﺪِ ،ﻭﺃﻧﺖ ﻣﻨﻬﺎ ﰲ ﻛﹶﺒﺪ .
ﻭﻟﻦ ﲡﺪ ﻭﺍﻟﺪﺍﹰ ﺃﻭ ﺯﻭﺟﺔﹰ ،ﺃﻭ ﺻﺪﻳﻘﺎﹰ ،ﺃﻭ ﻧﺒﻴﻼﹰ ،ﻭﻻ ﻣﺴﻜﻨﺎﹰ ﻭﻻ ﻭﻇﻴﻔﺔﹰ ﺇﻻﱠ ﻭﻓﻴـﻪ ﻣـﺎ
ﻳﻜﺪﺭ ، ﻭﻋﻨﺪﻩ ﻣﺎ ﻳﺴﻮﺀُ ﺃﺣﻴﺎﻧﺎﹰ ،ﻓﺄﻃﻔﺊ ﺣﺮ ﺷﺮﻩِ ﺑﱪﺩِ ﺧﻴﺮِﻩِ ،ﻟﺘﻨﺠﻮ ﺭﺃﺳﺎﹰ ﺑﺮﺃﺱ ،ﻭﺍﳉـﺮﻭﺡ
ﻗﺼﺎﺹ.
ﺃﺭﺍﺩ ﺍﷲُ ﳍﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺃﻥ ﺗﻜﻮﻥ ﺟﺎﻣﻌﺔﹰ ﻟﻠﻀﺪﻳﻦِ ،ﻭﺍﻟﻨﻮﻋﲔ ،ﻭﺍﻟﻔﺮﻳﻘﲔ ،ﻭﺍﻟﺮﺃﻳﲔ ﺧﻴـ ٍﺮ
ﻭﺷﺮٍ ،ﺻﻼﺡٍ ﻭﻓﺴﺎﺩٍ ،ﺳﺮﻭﺭٍ ﻭﺣﺰﻥٍ ،ﰒ ﻳﺼﻔﻮ ﺍﳋﹶﻴﺮ ﻛﻠﱡﻪ ، ﻭﺍﻟﺼﻼﺡ ﻭﺍﻟﺴﺮﻭﺭ ﰲ ﺍﳉﻨـﺔِ ،
ﻭﻳﺠﻤﻊ ﺍﻟﺸﺮ ﻛﻠﻪ ﻭﺍﻟﻔﺴﺎﺩ ﻭﺍﳊﺰﻥﹸ ﰲ ﺍﻟﻨﺎﺭِ .ﰲ ﺍﳊﺪﻳﺚ )) :ﺍﻟﺪﻧﻴﺎ ﻣﻠﻌﻮﻧﺔﹲ ﻣﻠﻌﻮﻥﹲ ﻣﺎ ﻓﻴﻬﺎ ﺇﻻ
ﺫﻛﺮ ﺍﷲِ ﻭﻣﺎ ﻭﺍﻻﻩ ﻭﻋﺎﱂﹲ ﻭﻣﺘﻌﻠﻢ (( ﻓﻌﺶ ﻭﺍﻗﻌﻚ ﻭﻻ ﺗﺴﺮﺡ ﻣﻦ ﺍﳋﻴﺎﻝِ ،ﻭﺣﻠﹼـﻖ ﰲ ﻋـﺎ ِﱂ
ﺍﳌﺜﺎﻟﻴﺎﺕِ ،ﺍﻗﺒﻞﹾ ﺩﻧﻴﺎﻙ ﻛﻤﺎ ﻫﻲ ،ﻭﻃﻮﻉ ﻧﻔﺴﻚ ﳌﻌﺎﻳﺸﺘﻬﺎ ﻭﻣﻮﺍﻃﻨﺘِﻬﺎ ،ﻓﺴﻮﻑ ﻻ ﻳﺼﻔﻮ ﻟـﻚ
ﻓﻴﻬﺎ ﺻﺎﺣﺐ ، ﻭﻻ ﻳﻜﻤﻞﹸ ﻟﻚ ﻓﻴﻬﺎ ﺃﻣﺮ ، ﻷﻥﱠ ﺍﻟﺼﻔﹾﻮ ﻭﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺘﻤﺎﻡ ﻟﻴﺲ ﻣﻦ ﺷﺄﺎ ﻭﻻ ﻣـﻦ
ﺻﻔﺎﺗِﻬﺎ .
ﻟﻦ ﺗﻜﻤﻞ ﻟﻚ ﺯﻭﺟﺔﹲ ،ﻭﰲ ﺍﳊﺪﻳﺚ )) :ﻻ ﻳﻔﺮﻙ ﻣﺆﻣﻦ ﻣﺆﻣﻨﺔﹰ ﺇﻥ ﻛﺮﻩ ﻣﻨـﻬﺎ ﺧﻠﻘـﺎﹰ
ﺭﺿﻲ ﻣﻨﻬﺎ ﺁﺧﺮ (( .
ﻓﻴﻨﺒﻐﻲ ﺃﻥﹾ ﻧﺴﺪﺩ ﻭﻧﻘﺎﺭﺏ ،ﻭﻧﻌﻔﹸﻮ ﻭﻧﺼﻔﺢ ، ﻭﻧﺄﺧﺬ ﻣﺎ ﺗﻴﺴﺮ ، ﻭﻧﺬﺭ ﻣﺎ ﺗﻌﺴﺮ ﻭﻧﻐـ
ﺾ
ﺍﻟﻄﱠﺮﻑ ﺃﺣﻴﺎﻧﺎﹰ ،ﻭﻧﺴﺪﺩ ﺍﳋﻄﻰ ،ﻭﻧﺘﻐﺎﻓﻞﹸ ﻋﻦ ﺃﻣﻮﺭٍ .
ﺗﻌﺰ ﺑﺄﻫﻞِ ﺍﻟﺒﻼﺀِ
ﺗﻠﹶﻔﱠﺖ ﻳﻤﻨﺔﹰ ﻭﻳﺴﺮﺓﹰ ،ﻓﻬﻞ ﺗﺮﻯ ﺇﻻﱠ ﻣﺒﺘﻠﻰ ؟ ﻭﻫﻞ ﺗﺸﺎﻫﺪ ﺇﻻﱠ ﻣﻨﻜﻮﺑﺎﹰ ﰲ ﻛﻞ ﺩﺍﺭٍ ﻧﺎﺋﺤﺔﹲ ،
ﻭﻋﻠﻰ ﻛﻞ ﺧﺪ ﺩﻣﻊ ، ﻭﰲ ﻛﻞ ﻭﺍﺩٍ ﺑﻨﻮ ﺳﻌﺪ .
ﻛﻢ ﻣﻦ ﺍﳌﺼﺎﺋﺐِ ،ﻭﻛﻢ ﻣﻦ ﺍﻟﺼﺎﺑﺮﻳﻦ ،ﻓﻠﺴﺖ ﺃﻧﺖ ﻭﺣﺪﻙ ﺍﳌﺼﺎﺏ ،ﺑـﻞ ﻣﺼـﺎﺑ
ﻚ
ﺃﻧﺖ ﺑﺎﻟﻨﺴﺒﺔِ ﻟﻐﲑِﻙ ﻗﻠﻴﻞﹲ ،ﻛﻢ ﻣﻦ ﻣﺮﻳﺾٍ ﻋﻠﻰ ﺳﺮﻳﺮﻩ ﻣﻦ ﺃﻋﻮﺍﻡٍ ،ﻳﺘﻘﻠﺐ ﺫﺍﺕ ﺍﻟـﻴﻤﲔِ ﻭﺫﺍﺕ
ﺍﻟﺸﻤﺎﻝِ ،ﻳﺌِﻦ ﻣﻦ ﺍﻷﱂِ ،ﻭﻳﺼﻴﺢ ﻣﻦ ﺍﻟﺴﻘﻢ .
ﻛﻢ ﻣﻦ ﳏﺒﻮﺱ ﻣﺮﺕ ﺑﻪ ﺳﻨﻮﺍﺕ ﻣﺎ ﺭﺃﻯ ﺍﻟﺸﻤﺲ ﺑﻌﻴﻨﻪ ،ﻭﻣﺎ ﻋﺮﻑ ﻏﲑ ﺯﻧﺰﺍﻧﺘﻪ .
ﻛﻢ ﻣﻦ ﺭﺟﻞٍ ﻭﺍﻣﺮﺃﺓٍ ﻓﻘﺪﺍ ﻓﻠﺬﺍﺕِ ﺃﻛﺒﺎﺩﻫِﻤﺎ ﰲ ﻣﻴﻌﺔِ ﺍﻟﺸﺒﺎﺏِ ﻭﺭﻳﻌﺎﻥِ ﺍﻟﻌﻤﺮِ .
ﻛﻢ ﻣﻦ ﻣﻜﺮﻭﺏٍ ﻭﻣﺪِﻳﻦٍ ﻭﻣﺼﺎﺏٍ ﻭﻣﻨﻜﻮﺏٍ .
ﺁﻥ ﻟﻚ ﺃﻥ ﺗﺘﻌﺰ ﺆﻻﺀِ ،ﻭﺃﻥﹾ ﺗﻌﻠﻢ ﻋِﻠﹾﻢ ﺍﻟﻴﻘﲔ ﺃﻥﱢ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺳـﺠﻦ ﻟﻠﻤـﺆﻣﻦِ ،ﻭﺩﺍﺭ
ﻟﻸﺣﺰﺍﻥِ ﻭﺍﻟﻨﻜﺒﺎﺕِ ،ﺗﺼﺒﺢ ﺍﻟﻘﺼﻮﺭ ﺣﺎﻓﻠﺔﹰ ﺑﺄﻫﻠﻬﺎ ﻭﲤﺴﻲ ﺧﺎﻭﻳﺔﹰ ﻋﻠﻰ ﻋﺮﻭﺷﻬﺎ ،ﺑﻴﻨﻬﺎ ﺍﻟﺸـﻤ ﹸﻞ
ﳎﺘﻤِﻊ ، ﻭﺍﻷﺑﺪﺍﻥﹸ ﰲ ﻋﺎﻓﻴﺔ ،ﻭﺍﻷﻣﻮﺍﻝﹸ ﻭﺍﻓﺮﺓﹰ ،ﻭﺍﻷﻭﻻﺩ ﻛﹸﺜﺮ ، ﰒﱠ ﻣﺎ ﻫﻲ ﺇﻻﱠ ﺃﻳﺎﻡ ﻓـﺈﺫﺍ ﺍﻟﻔﻘـﺮ
ﺿﺮﺑﻨﺎ ﻟﹶﻜﹸﻢ ﺍﻷَﻣﺜﹶﺎﻝﹶ ﴾ ﻓﻌﻠﻴﻚ ﺃﻥ
ﻭﺍﳌﻮﺕ ﻭﺍﻟﻔﺮﺍﻕ ﻭﺍﻷﻣﺮﺍﺽ ﴿ ﻭﺗﺒﻴﻦ ﻟﹶﻜﹸﻢ ﻛﹶﻴﻒ ﻓﹶﻌ ﹾﻠﻨﺎ ﺑِﻬِﻢ ﻭ
ﺗﻮﻃﱢﻦ ﻣﺼﺎﺑﻚ ﲟﻦ ﺣﻮﻟﻚ ،ﻭﲟﻦ ﺳﺒﻘﻚ ﰲ ﻣﺴﲑﺓِ ﺍﻟﺪﻫﺮِ ،ﻟﻴﻈﻬﺮ ﻟﻚ ﺃﻧﻚ ﻣﻌـﺎﰱﹰ ﺑﺎﻟﻨﺴـﺒﺔ
ﳍﺆﻻﺀِ ،ﻭﺃﻧﻪ ﱂ ﻳﺄﺗﻚ ﺇﻻ ﻭﺧﺰﺍﺕ ﺳﻬﻠﺔﹲ ،ﻓﺎﲪﺪِ ﺍﷲ ﻋﻠﻰ ﻟﹸﻄﹾﻔﻪِ ،ﻭﺍﺷﻜﺮﻩ ﻋﻠﻰ ﻣـﺎ ﺃﺑﻘـﻰ ،
ﻭﺍﺣﺘﺴِﺐ ﻣﺎ ﺃﺧﺬ ،ﻭﺗﻌﺰ ﲟﻦ ﺣﻮﻟﻚ .
ﻭﻟﻚ ﰲ ﺍﻟﺮﺳﻮﻝ rﻗﺪﻭﺓﹲ ﻭﻗﺪ ﻭﺿﻊِ ﺍﻟﺴﻠﻰ ﻋﻠﻰ ﺭﺃﺳِﻪِ ،ﻭﺃﺩﻣِﻴﺖ ﻗﺪﻣﺎﻩ ﻭﺷﺞ ﻭﺟﻬـﻪ
،ﻭﺣﻮﺻِﺮ ﰲ ﺍﻟﺸﻌﺐِ ﺣﱴ ﺃﻛﻞ ﻭﺭﻕ ﺍﻟﺸﺠﺮِ ،ﻭﻃﹸﺮِﺩ ﻣﻦ ﻣﻜﱠﺔ ،ﻭﻛﹸﺴِﺮﺕ ﺛﻨﻴﺘـﻪ ،ﻭﺭﻣِـﻲ
ﻋِﺮﺽ ﺯﻭﺟﺘِﻪِ ﺍﻟﺸﺮﻳﻒ ، ﻭﻗﹸﺘِﻞ ﺳﺒﻌﻮﻥ ﻣﻦ ﺃﺻﺤﺎﺑﻪِ ،ﻭﻓﻘﺪ ﺍﺑﻨﻪ ،ﻭﺃﻛﺜﺮ ﺑﻨﺎﺗِﻪ ﰲ ﺣﻴﺎﺗﻪِ ،ﻭﺭﺑﻂ
ﺍﳊﺠﺮ ﻋﻠﻰ ﺑﻄﻨِﻪ ﻣﻦ ﺍﳉﻮﻉِ ،ﻭﺍﺗﻬِﻢ ﺑﺄﻧﻪ ﺷﺎﻋِﺮ ﺳﺎﺣِﺮ ﻛﺎﻫﻦ ﳎﻨﻮﻥﹲ ﻛﺎﺫﺏ ، ﺻـﺎﻧﻪ ﺍﷲُ ﻣـﻦ
ﺫﻟﻚ ،ﻭﻫﺬﺍ ﺑﻼﺀٌ ﻻﺑﺪ ﻣﻨﻪ ﻭﲤﺤﻴﺺ ﻻ ﺃﻋﻈﻢ ﻣﻨﻪ ، ﻭﻗﺪ ﻗﹸﺘِﻞ ﺯﻛﺮﻳﺎ ،ﻭﺫﹸﺑِﺢ ﳛـﲕ ،ﻭﻫﺠـﺮ
ﻣﻮﺳﻰ ﻭﻭﺿﻊ ﺍﳋﻠﻴﻞﹸ ﰲ ﺍﻟﻨﺎﺭِ ،ﻭﺳﺎﺭ ﺍﻷﺋﻤﺔﹸ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻓﻀﺮﺝ ﻋﻤﺮ ﺑﺪﻣِـﻪِ ،ﻭﺍﻏﺘﻴـﻞ
ﻋﺜﻤﺎﻥﹸ ،ﻭﻃﹲﻌِﻦ ﻋﻠﻲ ، ﻭﺟﻠِﺪﺕ ﻇﻬﻮﺭ ﺍﻷﺋﻤﺔِ ﻭﺳﺠِﻦ ﺍﻷﺧﻴﺎﺭ ،ﻭﻧﻜﻞ ﺑﺎﻷﺑﺮﺍﺭ ﴿ﺃﹶﻡ ﺣﺴِﺒﺘﻢ ﺃﹶﻥ
ﺠﻨﺔﹶ ﻭﻟﹶﻤﺎ ﻳﺄﹾﺗِﻜﹸﻢ ﻣﺜﹶﻞﹸ ﺍﻟﱠﺬِﻳﻦ ﺧﻠﹶﻮﺍﹾ ﻣِﻦ ﹶﻗﺒﻠِﻜﹸﻢ ﻣﺴﺘﻬﻢ ﺍﻟﹾﺒﺄﹾﺳﺎﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻭﺯﻟﹾﺰِﻟﹸﻮﺍﹾ﴾ .
ﺗﺪﺧﻠﹸﻮﺍﹾ ﺍﻟﹾ
ﺍﻟﺼﻼﺓ ..ﺍﻟﺼﻼﺓ
﴾ ﺼﻼﹶﺓِ
ﺼﺒﺮِ ﻭﺍﻟ
﴿ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺍﺳﺘﻌِﻴﻨﻮﺍﹾ ﺑِﺎﻟ
ﺇﺫﺍ ﺩﺍﳘﻚ ﺍﳋﹶﻮﻑ ﻭﻃﻮﻗﻚ ﺍﳊﺰﻥﹸ ،ﻭﺃﺧﺬ ﺍﳍﻢ ﺑﺘﻼﺑﻴﺒﻚ ،ﻓﻘﻢ ﺣﺎﻻﹰ ﺇﱃ ﺍﻟﺼﻼﺓِ ،ﺗﺜﹸ
ﺐ
ﻟﻚ ﺭﻭﺣﻚ ،ﻭﺗﻄﻤﺌﻦ ﻧﻔﺴﻚ ،ﺇﻥ ﺍﻟﺼﻼﺓ ﻛﻔﻴﻠﺔﹲ – ﺑﺄﺫﻥِ ﺍﷲِ ﺑﺎﺟﺘﻴﺎﺡِ ﻣﺴﺘﻌﻤﺮﺍﺕِ ﺍﻷﺣـﺰﺍﻥِ
ﻭﺍﻟﻐﻤﻮﻡِ ،ﻭﻣﻄﺎﺭﺩﺓِ ﻓﻠﻮﻝِ ﺍﻻﻛﺘﺌﺎﺏِ .
ﻛﺎﻥ rﺇﺫﺍ ﺣﺰﺑﻪ ﺃﻣﺮ ﻗﺎﻝ )) :ﺃﺭﺣﻨﺎ ﺑﺎﻟﺼﻼﺓِ ﻳﺎ ﺑﻼﻝﹸ (( ﻓﻜﺎﻧﺖ ﻗﹸﺮﺓﹶ ﻋﻴﻨِﻪِ ﻭﺳـﻌﺎﺩﺗﻪ
ﻭﺠﺘﻪ.
ﻭﻗﺪ ﻃﺎﻟﻌﺖ ﺳِﲑ ﻗﻮﻡٍ ﺃﻓﺬﺍﺫٍ ﻛﺎﻧﺖ ﺇﺫﺍ ﺿﺎﻗﺖ ﻢ ﺍﻟﻀﻮﺍﺋﻖ ، ﻭﻛﺸـﺮﺕ ﰲ ﻭﺟـﻮﻫﻬﻢ
ﺍﳋﻄﻮﺏ ، ﻓﺰﻋﻮﺍ ﺇﱃ ﺻﻼﺓٍ ﺧﺎﺷﻌﺔٍ ،ﻓﺘﻌﻮﺩ ﳍﻢ ﻗﹸﻮﺍﻫﻢ ﻭﺇﺭﺍﺩﺍﺗﻬﻢ ﻭﻫِﻤﻤﻬﻢ.
ﺇﻥﹼ ﺻﻼﺓ ﺍﳋﻮﻑِ ﻓﹸﺮِﺿﺖ ﻟِﺘﻮﺩﻯ ﰲ ﺳﺎﻋﺔِ ﺍﻟﺮﻋﺐِ ،ﻳﻮﻡ ﺗﺘﻄـﺎﻳﺮ ﺍﳉﻤـﺎﺟﻢ ،ﻭﺗﺴـﻴﻞﹸ
ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ ﺷﻔﺮﺍﺕِ ﺍﻟﺴﻴﻮﻑِ ،ﻓﺈﺫﺍ ﺃﻋﻈﻢ ﺗﺜﺒﻴﺖٍ ﻭﺃﺟﻞﱡ ﺳﻜﻴﻨﺔٍ ﺻﻼﺓﹲ ﺧﺎﺷﻌﺔﹲ .
ﺇﻥﱠ ﻋﻠﻰ ﺍﳉﻴﻞِ ﺍﻟﺬﻱ ﻋﺼﻔﺖ ﺑﻪ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔﹸ ﺃﻥ ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﺴﺠﺪِ ،ﻭﺃﻥ ﳝـﺮ ﹶ
ﻍ
ﺟﺒﻴﻨﻪ ﻟِﻴﺮﺿِﻲ ﺭﺑﻪ ﺃﻭﻻﹰ ،ﻭﻟﻴﻨﻘﺬ ﻧﻔﺴﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏِ ﺍﻟﻮﺍﺻِﺐِ ،ﻭﺇﻻﱠ ﻓﺈﻥﱠ ﺍﻟﺪﻣﻊ ﺳﻮﻑ ﳛﺮﻕ
ﺟﻔﹾﻨﻪ ، ﻭﺍﳊﺰﻥ ﺳﻮﻑ ﳛﻄﻢ ﺃﻋﺼﺎﺑﻪ ، ﻭﻟﻴﺲ ﻟﺪﻳﻪِ ﻃﺎﻗﺔﹲ ﲤﺪﻩ ﺑﺎﻟﺴﻜﻴﻨﺔِ ﻭﺍﻷﻣﻦِ ﺇﻻ ﺍﻟﺼﻼﺓﹸ .
ﻣﻦ ﺃﻋﻈﻢِ ﺍﻟﻨﻌﻢِ – ﻟﻮ ﻛﻨﺎ ﻧﻌﻘﻞﹸ – ﻫﺬﻩِ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻛﻞﱠ ﻳﻮﻡٍ ﻭﻟﻴﻠﺔٍ ﻛﻔﺎﺭﺓﹲ ﻟﺬﻧﻮﺑِﻨﺎ ،
ﺭﻓﻌﺔﹲ ﻟﺪﺭﺟﺎﺗِﻨﺎ ﻋﻨﺪ ﺭﺑﻨﺎ ،ﰒ ﻫﻲ ﻋﻼﺝ ﻋﻈﻴﻢ ﳌﺂﺳﻴﻨﺎ ،ﻭﺩﻭﺍﺀٌ ﻧﺎﺟِﻊ ﻷﻣﺮﺍﺿِـﻨﺎ ،ﺗﺴـﻜﺐ ﰲ
ﺿﻤﺎﺋﺮِﻧﺎ ﻣﻘﺎﺩﻳﺮ ﺯﺍﻛﻴﺔﹰ ﻣﻦ ﺍﻟﻴﻘﲔ ،ﻭﲤﻸُ ﺟﻮﺍﳓﻨﺎ ﺑﺎﻟﺮﺿﺎ ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺟـﺎﻧﺒﻮﺍ ﺍﳌﺴـﺠﺪ ،
ﻭﺗﺮﻛﻮﺍ ﺍﻟﺼﻼﺓ ،ﻓﻤﻦ ﻧﻜﺪٍ ﺇﱃ ﻧﻜﺪٍ ،ﻭﻣﻦ ﺣﺰﻥٍ ﺇﱃ ﺣﺰﻥٍ ،ﻭﻣﻦ ﺷﻘﺎﺀٍ ﺇﱃ ﺷﻘﺎﺀٍ ﴿ ﻓﹶﺘﻌﺴـﺎﹰ
ﻟﱠﻬﻢ ﻭﺃﹶﺿﻞﱠ ﺃﹶﻋﻤﺎﻟﹶﻬﻢ. ﴾
ﻓﻬﻮ ﺇﺧﺒﺎﺭ ﻋﻦ ﺣﺎﻟﻪِ ﲟﺼﺎﺑِﻪ ﺑﻔﻘﹾﺪِ ﻭِﻟﺪِﻩِ ﻭﺣﺒﻴﺒِﻪِ ،ﻭﺃﻧﻪ ﺍﺑﺘﻼﻩ ﺑﺬﻟﻚ ﻛﻤﺎ ﺍﺑﺘﻼﻩ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻪ ﻭﺑﻴﻨ ﻪ
.ﻭﳎﺮﺩ ﺍﻹﺧﺒﺎﺭِ ﻋﻦ ﺍﻟﺸﻲﺀِ ﻻ ﻳﺪﻝﱡ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎﻥِ ﻩ ﻭﻻ ﻋﻠﻰ ﺍﻷﻣﺮِ ﺑﻪ ﻭﻻ ﺍﳊﺚﱢ ﻋﻠﻴﻪ ،ﺑـﻞ
ﺃﻣﺮﻧﺎ ﺃﻥﹾ ﻧﺴﺘﻌﻴﺬﹶ ﺑﺎﷲِ ﻣﻦ ﺍﳊﺰﻥِ ،ﻓﺈﻧﻪ ﺳﺤﺎﺑﺔﹲ ﺛﻘﻴﻠﺔﹲ ﻭﻟﻴﻞ ﺟﺎِﰒﹲ ﻃﻮﻳﻞﹲ ،ﻭﻋﺎﺋﻖ ﰲ ﻃﺮﻳﻖِ ﺍﻟﺴـﺎﺋﺮِ
ﺇﱃ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ .
ﻭﺃﲨﻊ ﺃﺭﺑﺎﺏ ﺍﻟﺴﻠﻮﻙِ ﻋﻠﻰ ﺃﻥﱠ ﺣﺰﻥﹶ ﺍﻟﺪﻧﻴﺎ ﻏﹶﻴﺮ ﳏﻤﻮﺩٍ ،ﺇﻻ ﺃﺑﺎ ﻋﺜﻤﺎﻥ ﺍﳉﱪﻱ ، ﻓﺈﻧﻪ ﻗﺎ ﹶﻝ
:ﺍﳊﺰﻥﹸ ﺑﻜﻞﱢ ﻭﺟﻪٍ ﻓﻀﻴﻠﺔﹲ ،ﻭﺯﻳﺎﺩﺓﹲ ﻟﻠﻤﺆﻣﻦِ ،ﻣﺎ ﱂﹾ ﻳﻜﻦ ﺑﺴﺒﺐِ ﻣﻌﺼﻴﺔٍ .ﻗـﺎﻝ :ﻷﻧـﻪ ﺇﻥ ﱂ
ﻳﻮﺟﺐ ﲣﺼﻴﺼﺎﹰ ،ﻓﺈﻧﻪ ﻳﻮﺟﺐ ﲤﺤﻴﺼﺎﹰ .
ﻓﻴﻘﺎﻝﹸ :ﻻ ﺭﻳﺐ ﺃﻧﻪ ﳏﻨﺔﹲ ﻭﺑﻼﺀٌ ﻣﻦ ﺍﷲِ ،ﲟﱰﻟﺔِ ﺍﳌﺮﺽِ ﻭﺍﳍﻢ ﻭﺍﻟﻐﻢ ﻭﺃﻣﺎ ﺃﻧﻪ ﻣﻦ ﻣﻨـﺎﺯِﻝِ
ﺍﻟﻄﺮﻳﻖِ ،ﻓﻼ .
ﻓﻌﻠﻴﻚ ﲜﻠﺐ ﺍﻟﺴﺮﻭﺭِ ﻭﺍﺳﺘﺪﻋﺎﺀِ ﺍﻻﻧﺸﺮﺍﺡِ ،ﻭﺳﺆﺍﻝِ ﺍﷲِ ﺍﳊﻴﺎﺓﹶ ﺍﻟﻄﻴﺒﺔﹶ ﻭﺍﻟﻌﻴﺸﺔﹶ ﺍﻟﺮﺿـﻴﺔ ،
ﻭﺻﻔﺎﺀَ ﺍﳋﺎﻃﺮِ ،ﻭﺭﺣﺎﺑﺔ ﺍﻟﺒﺎﻝِ ،ﻓﺈﺎ ﻧِﻌﻢ ﻋﺎﺟﻠﺔ ،ﺣﱴ ﻗﺎﻝﹶ ﺑﻌﻀﻬﻢ :ﺇﻥﱠ ﰲ ﺍﻟﺪﻧﻴﺎ ﺟﻨﺔﹰ ،ﻣـﻦ
ﱂ ﻳﺪﺧﻠﻬﺎ ﱂ ﻳﺪﺧﻞﹾ ﺟﻨﺔﹶ ﺍﻵﺧﺮﺓِ .
ﻭﺍﷲ ﺍﳌﺴﺆﻭﻝﹸ ﻭﺣﺪﻩ ﺃﻥ ﻳﺸﺮﺡ ﺻﺪﻭﺭﻧﺎ ﺑﻨﻮﺭِ ﺍﻟﻴﻘﲔِ ،ﻭﻳﻬﺪﻱ ﻗﻠﻮﺑﻨﺎ ﻟﺼﺮﺍ ِﻃﻪِ ﺍﳌﺴﺘﻘﻴﻢِ ،
ﻭﺃﻥﹾ ﻳﻨﻘﺬﻧﺎ ﻣﻦ ﺣﻴﺎﺓِ ﺍﻟﻀﻨﻚِ ﻭﺍﻟﻀﻴﻖِ .
ﻭﻗﻔــﺔ
ﻫﻴﺎ ﺘﻒ ﳓﻦ ﻭﺇﻳﺎﻙ ﺬﺍ ﺍﻟﺪﻋﺎﺀِ ﺍﳊﺎﺭ ﺍﻟﺼﺎﺩﻕِ .ﻓﺈﻧﻪ ﻟِﻜﺸﻒِ ﺍﻟﻜﹸﺮﺏِ ﻭﺍﳍﻢ ﻭﺍﳊـﺰﻥِ :
)) ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲُ ﺍﻟﻌﻈﻴﻢ ﺍﳊﻠﻴﻢ ،ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲُ ﺭﺏ ﺍﻟﻌـﺮﺵِ ﺍﻟﻌﻈـﻴﻢِ ،ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲُ ﺭﺏ
ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺭﺏ ﺍﻷﺭﺽِ ﻭﺭﺏ ﺍﻟﻌﺮﺵِ ﺍﻟﻜﺮﱘِ ،ﻳﺎ ﺣﻲ ﻳﺎ ﻗﻴﻮﻡ ﻻ ﺇﻟـﻪ ﺇﻻ ﺃﻧـﺖ ﺑﺮﲪﺘـﻚ
ﺃﺳﺘﻐﻴﺚﹸ (( .
)) ﺍﻟﻠﻬﻢ ﺭﲪﺘﻚ ﺃﺭﺟﻮ ،ﻓﻼ ﺗﻜِﻠﹾﲏ ﺇﱃ ﻧﻔﺴﻲ ﻃﺮﻓﹶﺔﹶ ﻋﻴﻦِ ،ﻭﺃﺻﻠﺢ ﱄ ﺷﺄﱐﹶ ﻛﻠﱠﻪ ،ﻻ
ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ. ((
)) ﺍﺳﺘﻐﻔﺮ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ (( .
))ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇﱐ ﻛﻨﺖ ﻣﻦ ﺍﻟﻈﺎﳌﲔ (( .
)) ﺍﻟﻠﻬﻢ ﺇﱐ ﻋﺒﺪﻙ ، ﺍﺑﻦ ﻋﺒﺪِﻙ ،ﺍﺑﻦ ﺃﻣﺘِﻚ ،ﻧﺎﺻﻴﱵ ﺑﻴﺪِﻙ ،ﻣـﺎﺽٍ ﰲﱠ ﺣﻜﻤـﻚ،
ﻋﺪﻝﹲ ﰲﱠ ﻗﻀﺎﺅﻙ ،ﺃﺳﺄﻟﻚ ﺑﻜﻞﱢ ﺍﺳﻢٍ ﻫﻮ ﻟﻚ ﲰﻴﺖ ﺑﻪ ﻧﻔﺴﻚ ،ﺃﻭ ﺃﻧﺰﻟﺘﻪ ﰲ ﻛﺘﺎﺑـﻚ ، ﺃﻭ
ﻋﻠﱠﻤﺘﻪ ﺃﺣﺪﺍﹰ ﻣﻦ ﺧﻠﻘﻚ ،ﺃﻭ ﺍﺳﺘﺄﺛﺮﺕ ﺑﻪ ﰲ ﻋﻠﻢِ ﺍﻟﻐﻴﺐِ ﻋﻨﺪﻙ ، ﺃﻥﹾ ﲡﻌﻞ ﺍﻟﻘﺮﺁﻥ ﺭﺑﻴﻊ ﻗﻠﱯ
،ﻭﻧﻮﺭ ﺻﺪﺭﻱ ،ﻭﺫﻫﺎﺏ ﳘﱢﻲ ،ﻭﺟﻼﺀ ﺣﺰﱐ (( .
)) ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫﹸ ﺑﻚ ﻣﻦ ﺍﳍﻢ ﻭﺍﳊﺰﻥِ ،ﻭﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﹶﺴـﻞِ ،ﻭﺍﻟﺒﺨـﻞِ ﻭﺍﳉﹸـﺒﻦِ ،
ﻭﺿﻠﻊِ ﺍﻟﺪﻳﻦِ ﻭﻏﻠﺒﺔِ ﺍﻟﺮﺟﺎﻝِ (( .
)) ﺣﺴﺒﻨﺎ ﺍﷲُ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞﹸ (( .
ﺍﺑﺘﺴﻢ
ﺍﻟﻀﺤِﻚ ﺍﳌﻌﺘﺪﻝﹸ ﺑﻠﹾﺴﻢ ﻟﻠﻬﻤﻮﻡِ ﻭﻣﺮﻫﻢ ﻟﻸﺣﺰﺍﻥِ ،ﻭﻟﻪ ﻗﻮﺓﹲ ﻋﺠﻴﺒﺔﹲ ﰲ ﻓـﺮﺡِ ﺍﻟـﺮﻭﺡِ ،
ﻭﺟﺬﻝِ ﺍﻟﻘﻠﹾﺐِ ،ﺣﱴ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ : -ﺇﱐ ﻷﺿﺤﻚ ﺣﱴ ﻳﻜﻮﻥﹶ ﺇﲨﺎﻣـﺎﹰ
ﻟﻘﻠﱯ .ﻭﻛﺎﻥ ﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ rﻳﻀﺤﻚ ﺃﺣﻴﺎﻧﺎﹰ ﺣﱴ ﺗﺒﺪﻭ ﻧﻮﺍﺟﺬﹸﻩ ،ﻭﻫـﺬﺍ ﺿـﺤﻚ ﺍﻟﻌﻘـﻼﺀِ
ﺍﻟﺒﺼﺮﺍﺀِ ﺑﺪﺍﺀِ ﺍﻟﻨﻔﺲِ ﻭﺩﻭﺍﺋِﻬﺎ .
ﻭﺍﻟﻀﺤﻚ ﺫِﺭﻭﺓﹸ ﺍﻻﻧﺸﺮﺍﺡِ ﻭﻗِ ﻤﺔﹸ ﺍﻟﺮﺍﺣﺔِ ﻭﺎﻳﺔﹸ ﺍﻻﻧﺒﺴﺎﻁِ .ﻭﻟﻜﻨﻪ ﺿﺤﻚ ﺑﻼ ﺇﺳـﺮﺍﻑٍ :
)) ﻻ ﺗﻜﺜﺮِ ﺍﻟﻀﺤﻚ ،ﻓﺈﻥﱠ ﻛﺜﺮﺓﹶ ﺍﻟﻀﺤﻚِ ﺗﻤﻴﺖ ﺍﻟﻘﻠﺐ . (( ﻭﻟﻜﻨﻪ ﺍﻟﺘﻮﺳﻂ )) :ﻭﺗﺒﺴﻤﻚ ﰲ
ﻭﺟﻪِ ﺃﺧﻴﻚ ﺻﺪﻗﺔﹲ (( ﴿ ،ﻓﹶﺘﺒﺴﻢ ﺿﺎﺣِﻜﺎﹰ ﻣﻦ ﻗﹶﻮﻟِﻬﺎ ﴾ .ﻭﻣﻦ ﻧﻌﻴﻢِ ﺃﻫﻞِ ﺍﳉﻨﺔِ ﺍﻟﻀـﺤﻚ﴿ :
ﻓﹶﺎﻟﹾﻴﻮﻡ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻣِﻦ ﺍﻟﹾﻜﹸﻔﱠﺎﺭِ ﻳﻀﺤﻜﹸﻮﻥﹶ ﴾ .
ﻭﻛﺎﻧﺖِ ﺍﻟﻌﺮﺏ ﲤﺪﺡ ﺿﺤﻮﻙ ﺍﻟﺴﻦ ، ﻭﲡﻌﻠﹸﻪ ﺩﻟﻴﻼﹰ ﻋﻠﻰ ﺳﻌﺔِ ﺍﻟﻨﻔﺲِ ﻭﺟﻮﺩﺓِ ﺍﻟﻜـﻒ،
ﻭﺳﺨﺎﻭﺓِ ﺍﻟﻄﺒﻊِ ،ﻭﻛﺮﻡِ ﺍﻟﺴﺠﺎﻳﺎ ،ﻭﻧﺪﺍﻭﺓِ ﺍﳋﺎﻃﺮِ .
ﻭﻗﺎﻝﹶ ﺯﻫﲑ ﰲ )) ﻫﺮِﻡ (( :
ﻛﺄﻧﻚ ﺗﻌﻄﻴﻪِ ﺍﻟﺬﻱ ﺃﻧﺖ ﺳـﺎﺋﻠ ﻪ ـﻬﻠﱢﻼﹰ
ـﺎ ﺟﺌﺘ ـﻪ ﻣﺘـ
ـﺮﺍﻩ ﺇﺫﺍ ﻣـ
ﺗـ
ﻭﺍﳊﻘﻴﻘﺔﹸ ﺃﻥﱠ ﺍﻹﺳﻼﻡ ﺑﲏ ﻋﻠﻰ ﺍﻟﻮﺳﻄﻴﺔِ ﻭﺍﻻﻋﺘﺪﺍﻝِ ﰲ ﺍﻟﻌﻘﺎﺋـﺪِ ﻭﺍﻟﻌﺒـﺎﺩﺍﺕ ﻭﺍﻷﺧـﻼﻕِ
ﻭﺍﻟﺴﻠﻮﻙِ ،ﻓﻼ ﻋﺒﻮﺱ ﳐﻴﻒ ﻗﺎﰎﹲ ،ﻭﻻ ﻗﻬﻘﻬﺔﹲ ﻣﺴﺘﻤﺮﺓﹲ ﻋﺎﺑﺜﺔﹲ ﻟﻜﻨﻪ ﺟﺪ ﻭﻗـﻮﺭ ، ﻭﺧﻔﱠـﺔﹸ ﺭﻭﺡٍ
ﻭﺍﺛﻘﺔٍ .
ﻳﻘﻮﻝ ﺃﺑﻮ ﲤﺎﻡ :
ﺻﺒﺢ ﺍﳌﺆﻣﻞِ ﻛﻮﻛﺐ ﺍﳌﺘﺄﻣـﻞِ ﻧﻔﺴﻲ ﻓـﺪﺍﺀُ ﺃﰊ ﻋﻠـﻲ ﺇﻧـﻪ
ﻳﻨﻀﻮ ﻭﻳﻬﺰﻝﹸ ﻋﻴﺶ ﻣﻦ ﱂ ﻳﻬﺰﻝِ ﻓﹶﻜِﻪ ﳚﻢ ﺍﳉﺪ ﺃﺣﻴﺎﻧـﺎﹰ ﻭﻗـﺪ
ﺇﻥ ﺍﻧﻘﺒﺎﺽ ﺍﻟﻮﺟﻪِ ﻭﺍﻟﻌﺒﻮﺱ ﻋﻼﻣﺔﹲ ﻋﻠﻰ ﺗﺬﻣﺮِ ﺍﻟﻨﻔﺲِ ،ﻭﻏﻠﻴﺎﻥِ ﺍﳋﺎﻃﺮِ ،ﻭﺗﻌﻜﱡﺮِ ﺍﳌـﺰﺍﺝِ
﴿ﺛﹸﻢ ﻋﺒﺲ ﻭﺑﺴﺮ. ﴾
* » ﻭﻟﻮ ﺃﻥ ﺗﻠﻘﻰ ﺃﺧﺎﻙ ﺑﻮﺟﻪٍ ﻃﻠﹾﻖ « .
ﻳﻘﻮﻝﹸ ﺃﲪﺪ ﺃﻣﲔ ﰲ » ﻓﻴﺾِ ﺍﳋﺎﻃﺮِ « )) :ﻟﻴﺲ ﺍﳌﺒﺘﺴﻤﻮﻥ ﻟﻠﺤﻴﺎﺓ ﺃﺳﻌﺪ ﺣﺎﻻﹰ ﻷﻧﻔﺴِﻬِﻢ
ﻓﻘﻂ ،ﺑﻞﹾ ﻫﻢ ﻛﺬﻟﻚ ﺃﻗﺪﺭ ﻋﻠﻰ ﺍﻟﻌﻤﻞِ ،ﻭﺃﻛﺜﺮ ﺍﺣﺘﻤﺎﻻﹰ ﻟﻠﻤﺴﺆﻭﻟﻴﺔِ ،ﻭﺃﺻﻠﺢ ﳌﻮﺍﺟﻬﺔِ ﺍﻟﺸﺪﺍﺋﺪِ
ﻭﻣﻌﺎﳉﺔِ ﺍﻟﺼﻌﺎﺏِ ،ﻭﺍﻹﺗﻴﺎﻥِ ﺑﻌﻈﺎﺋﻢِ ﺍﻷﻣﻮﺭِ ﺍﻟﱵ ﺗﻨﻔﻌﻬﻢ ﻭﺗﻨﻔﻊ ﺍﻟﻨﺎﺱ .
ﻟﻮ ﺧﻴﺮﺕ ﺑﲔ ﻣﺎﻝٍ ﻛﺜﲑٍ ﺃﻭ ﻣﻨﺼﺐٍ ﺧﻄﲑٍ ،ﻭﺑﲔ ﻧﻔﺲٍ ﺭﺍﺿﻴﺔٍ ﺑﺎﲰﺔٍ ،ﻻﺧﺘﺮﺕ ﺍﻟﺜﺎﻧﻴـﺔﹶ
،ﻓﻤﺎ ﺍﳌﺎﻝﹸ ﻣﻊ ﺍﻟﻌﺒﻮﺱِ ؟! ﻭﻣﺎ ﺍﳌﻨﺼﺐ ﻣﻊ ﺍﻧﻘﺒﺎﺽِ ﺍﻟﻨﻔﺲِ ؟! ﻭﻣﺎ ﻛﻞﱡ ﻣﺎ ﰲ ﺍﳊﻴـﺎﺓِ ﺇﺫﺍ ﻛـﺎﻥ
ﺻﺎﺣﺒﻪ ﺿﻴﻘﺎﹰ ﺣﺮﺟﺎﹰ ﻛﺄﻧﻪ ﻋﺎﺋﺪ ﻣﻦ ﺟﻨﺎﺯﺓ ﺣﺒﻴﺐٍ؟! ﻭﻣﺎ ﲨﺎﻝﹸ ﺍﻟﺰﻭﺟﺔ ﺇﺫﺍ ﻋﺒﺴﺖ ﻭﻗﻠﺒﺖ ﺑﻴﺘـﻬﺎ
ﺟﺤﻴﻤﺎﹰ ؟! ﳋﲑ ﻣﻨﻬﺎ – ﺃﻟﻒ ﻣﺮﺓٍ – ﺯﻭﺟﺔﹲ ﱂ ﺗﺒﻠﻎﹾ ﻣﺒﻠﻐﻬﺎ ﰲ ﺍﳉﻤﺎﻝِ ﻭﺟﻌﻠﺖ ﺑﻴﺘﻬﺎ ﺟﻨﺔﹰ .
ﻭﻻ ﻗﻴﻤﺔﹶ ﻟﻠﺒﺴﻤﺔﹶ ﺍﻟﻈﺎﻫﺮﺓِ ﺇﻻ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻨﺒﻌﺜﺔﹰ ﳑﺎ ﻳﻌﺘﺮﻱ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥِ ﻣـﻦ ﺷـﺬﻭﺫ ،
ﻓﺎﻟﺰﻫﺮ ﺑﺎﺳِﻢ ﻭﺍﻟﻐﺎﺑﺎﺕ ﺑﺎﲰﺔﹲ ،ﻭﺍﻟﺒﺤﺎﺭ ﻭﺍﻷﺎﺭ ﻭﺍﻟﺴﻤﺎﺀُ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻄﻴﻮﺭ ﻛﻠﱡﻬﺎ ﺑﺎﲰﺔﹲ .ﻭﻛﺎﻥ
ﺍﻹﻧﺴﺎﻥﹸ ﺑﻄﺒﻌﻪِ ﺑﺎﲰﺎﹰ ﻟﻮﻻ ﻣﺎ ﻳﻌﺮﺽ ﻟﻪ ﻣﻦ ﻃﻤﻊٍ ﻭﺷﺮ ﻭﺃﻧﺎﻧﻴﺔٍ ﲡﻌﻠﹸﻪ ﻋﺎﺑﺴﺎﹰ ،ﻓﻜﺎﻥ ﺑﺬﻟﻚ ﻧﺸﺎﺯﺍﹰ
ﰲ ﻧﻐﻤﺎﺕِ ﺍﻟﻄﺒﻴﻌﺔِ ﺍﳌﻨﺴﺠﻌﺔِ ،ﻭﻣﻦ ﺍﺟﻞِ ﻫﺬﺍ ﻻ ﻳﺮﻯ ﺍﳉﻤﺎﻝ ﻣﻦ ﻋﺒﺴﺖ ﻧﻔﺴـﻪ ،ﻭﻻ ﻳـﺮﻯ
ﺍﳊﻘﻴﻘﺔﹶ ﻣﻦ ﺗﺪﻧﺲ ﻗﻠﺒﻪ ،ﻓﻜﻞﱡ ﺇﻧﺴﺎﻥٍ ﻳﺮﻯ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺧﻼﻝ ﻋﻤِﻠﻪ ﻭﻓﻜﹾﺮِﻩ ﻭﺑﻮﺍﻋِﺜﻪ ،ﻓﺈﺫﺍ ﻛـﺎﻥ
ﺍﻟﻌﻤﻞﹸ ﻃﻴﺒﺎﹰ ﻭﺍﻟﻔﻜﺮ ﻧﻈﻴﻔﺎﹰ ﻭﺍﻟﺒﻮﺍﻋﺚﹸ ﻃﺎﻫﺮﺓﹰ ،ﻛﺎﻥ ﻣﻨﻈﺎﺭﻩ ﺍﻟﺬﻱ ﻳﺮﻯ ﺑﻪ ﺍﻟﺪﻧﻴﺎ ﻧﻘﻴـﺎﹰ ،ﻓـﺮﺃﻯ
ﺍﻟﺪﻧﻴﺎ ﲨﻴﻠﺔﹰ ﻛﻤﺎ ﺧﻠﻘﺖ ، ﻭﺇﻻﱠ ﺗﻐﺒﺶ ﻣﻨﻈﺎﺭﻩ ،ﻭﺍﺳﻮﺩ ﺯﺟﺎﺟﻪ ،ﻓﺮﺃﻯ ﻛﻞﱠ ﺷﻲﺀ ﺃﺳﻮﺩ ﻣﻐﺒﺸﺎﹰ.
ﻫﻨﺎﻙ ﻧﻔﻮﺱ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺼﻨﻊ ﻣﻦ ﻛﻞﱢ ﺷﻲﺀ ﺷﻘﺎﹰﺀ ،ﻭﻧﻔﻮﺱ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺼﻨﻊ ﻣﻦ ﻛ ﱢﻞ
ﺷﻲﺀٍ ﺳﻌﺎﺩﺓﹰ ،ﻫﻨﺎﻙ ﺍﳌﺮﺃﺓﹸ ﰲ ﺍﻟﺒﻴﺖِ ﻻ ﺗﻘﻊ ﻋﻴﻨﻬﺎ ﺇﻻ ﻋﻠﻰ ﺍﳋﻄﺄ ،ﻓﺎﻟﻴﻮﻡ ﺃﺳـﻮﺩ ، ﻷﻥﱠ ﻃﺒﻘـﺎﹰ
ﻛﹸﺴِﺮ ،ﻭﻷﻥ ﻧﻮﻋﺎﹰ ﻣﻦ ﺍﻟﻄﻌﺎﻡِ ﺯﺍﺩ ﺍﻟﻄﺎﻫﻲ ﰲ ﻣِﻠﹾﺤِﻪ ،ﺃﻭ ﻷﺎ ﻋﺜﺮﺕ ﻋﻠﻰ ﻗﻄﻌﺔٍ ﻣﻦ ﺍﻟـﻮﺭﻕِ ﰲ
ﺍﳊﺠﺮﺓِ ،ﻓﺘﻬﻴﺞ ﻭﺗﺴﺐ ، ﻭﻳﺘﻌﺪﻯ ﺍﻟﺴﺒﺎﺏ ﺇﱃ ﻛﻞﱢ ﻣﻦ ﰲ ﺍﻟﺒﻴﺖِ ،ﻭﺇﺫﺍ ﻫﻮ ﺷﻌﻠﺔﹲ ﻣـﻦ ﻧـﺎﺭِ ،
ﻭﻫﻨﺎﻙ ﺭﺟﻞﹲ ﻳﻨﻐﺺ ﻋﻠﻰ ﻧﻔﺴِﻪ ﻭﻋﻠﻰ ﻣﻦ ﺣﻮﻟﻪ ،ﻣِﻦ ﻛﻠﻤﺔٍ ﻳﺴﻤﻌﻬﺎ ﺃﻭ ﻳﺆﻭﳍﺎ ﺗﺄﻭﻳﻼﹰ ﺳﻴﺌﺎﹰ ،ﺃﻭ
ﻣِﻦ ﻋﻤﻞٍ ﺗﺎﻓِﻪٍ ﺣﺪﺙﹶ ﻟﻪ ،ﺃﻭ ﺣﺪﺙﹶ ﻣﻨﻪ ،ﺃﻭ ﻣﻦ ﺭِﺑﺢٍ ﺧﺴِﺮﻩ ، ﺃﻭ ﻣﻦ ﺭِﺑﺢٍ ﻛﺎﻥ ﻳﻨﺘﻈـﺮﻩ ﻓﻠـﻢ
ﳛﺪﺙﹸ ،ﺃﻭ ﳓﻮ ﺫﻟﻚ ،ﻓﺈﺫﺍ ﺍﻟﺪﻧﻴﺎ ﻛﻠﱡﻬﺎ ﺳﻮﺩﺍﺀُ ﰲ ﻧﻈﺮِﻩ ،ﰒ ﻫﻮ ﻳﺴﻮﺩﻫﺎ ﻋﻠﻰ ﻣـﻦ ﺣﻮﻟـﻪ .
ﻫﺆﻻﺀ ﻋﻨﺪﻫﻢ ﻗﺪﺭﺓﹲ ﻋﻠﻰ ﺍﳌﺒﺎﻟﻐﺔِ ﰲ ﺍﻟﺸﺮ ، ﻓﻴﺠﻌﻠﻮﻥ ﻣﻦ ﺍﳊﺒﺔِ ﻗﹸﺒﺔﹰ ،ﻭﻣﻦ ﺍﻟﺒﺬﺭﺓِ ﺷﺠﺮﺓﹰ ،ﻭﻟﻴﺲ
ﻋﻨﺪﻫﻢ ﻗﺪﺭﺓﹲ ﻋﻠﻰ ﺍﳋﲑِ ،ﻓﻼ ﻳﻔﺮﺣﻮﻥ ﲟﺎ ﺃﹸﻭﺗﻮﺍ ﻭﻟﻮ ﻛﺜﲑﺍﹰ ،ﻭﻻ ﻳﻨﻌﻤﻮﻥ ﲟﺎ ﻧﺎﻟﻮﺍ ﻭﻟﻮ ﻋﻈﻴﻤﺎﹰ .
ﺍﳊﻴﺎﺓﹸ ﻓﻦ ، ﻭﻓﻦ ﻳﺘﻌﻠﱠﻢ ، ﻭﳋﲑ ﻟﻺﻧﺴﺎﻥِ ﺃﻥ ﻳﺠِﺪ ﰲ ﻭﺿﻊِ ﺍﻷﺯﻫﺎﺭِ ﻭﺍﻟﺮﻳﺎﺣﲔِ ﻭﺍﳊﹸﺐ ﰲ
ﺣﻴﺎﺗﻪِ ،ﻣﻦ ﺃﻥ ﳚﺪ ﰲ ﺗﻜﺪﻳﺲِ ﺍﳌﺎﻝِ ﰲ ﺟﻴﺒﻪِ ﺃﻭ ﰲ ﻣﺼﺮﻓِﻪ .ﻣﺎ ﺍﳊﻴﺎﺓﹸ ﺇﺫﺍ ﻭﺟﻬﺖ ﻛﻞﱡ ﺍﳉﻬـﻮﺩِ
ﻓﻴﻬﺎ ﳉﻤﻊِ ﺍﳌﺎﻝِ ،ﻭﱂ ﻳﻮﺟﻪ ﺃﻱ ﺟﻬﺪٍ ﻟﺘﺮﻗﻴﺔِ ﺟﺎﻧﺐ ﺍﻟﺮﲪﺔِ ﻭﺍﳊﺐ ﻓﻴﻬﺎ ﻭﺍﳉﻤﺎﻝِ ؟!
ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱِ ﻻ ﻳﻔﺘﺤﻮﻥ ﺃﻋﻴﻨﻬﻢ ﳌﺒﺎﻫﺞِ ﺍﳊﻴﺎﺓِ ،ﻭﺇﳕﺎ ﻳﻔﺘﺤﻮﺎ ﻟﻠﺪﺭﻫﻢِ ﻭﺍﻟﺪﻳﻨﺎﺭِ ،ﳝـﺮﻭﻥ
ﻋﻠﻰ ﺍﳊﺪﻳﻘﺔِ ﺍﻟﻐﻨﺎﺀِ ،ﻭﺍﻷﺯﻫﺎﺭِ ﺍﳉﻤﻴﻠﺔِ ،ﻭﺍﳌﺎﺀِ ﺍﳌﺘﺪﻓﱢﻖِ ،ﻭﺍﻟﻄﻴﻮﺭِ ﺍﳌﻐﺮﺩﺓِ ،ﻓﻼ ﻳﺄﻮﻥ ﳍﺎ ،ﻭﺇﳕﺎ
ﻳﺄﻮﻥ ﻟﺪﻳﻨﺎﺭٍ ﻳﺪﺧﻞﹸ ﻭﺩﻳﻨﺎﺭٍ ﳜﺮﺝ . ﻗﺪ ﻛﺎﻥ ﺍﻟﺪﻳﻨﺎﺭ ﻭﺳﻴﻠﺔﹰ ﻟﻠﻌﻴﺸﺔِ ﺍﻟﺴﻌﻴﺪﺓِ ،ﻓﻘﻠﺒـﻮﺍ ﺍﻟﻮﺿـﻊ
ﻭﺑﺎﻋﻮﺍ ﺍﻟﻌﻴﺸﺔ ﺍﻟﺴﻌﻴﺪﺓ ﻣﻦ ﺃﺟﻞِ ﺍﻟﺪﻳﻨﺎﺭِ ،ﻭﻗﺪ ﺭﻛﱢﺒﺖ ﻓﻴﻨﺎ ﺍﻟﻌﻴﻮﻥﹸ ﻟﻨﻈﺮِ ﺍﳉﻤﺎﻝِ ،ﻓﻌﻮﺩﻧﺎﻫـﺎ ﺃﻻ
ﺗﻨﻈﺮ ﺇﻻﱠ ﺇﱃ ﺍﻟﺪﻳﻨﺎﺭِ .
ﻟﻴﺲ ﻳﻌﺒﺲ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻮﺟﻪ ﻛﺎﻟﻴﺄﺱِ ،ﻓﺈﻥﹾ ﺃﺭﺩﺕ ﺍﻻﺑﺘﺴﺎﻡ ﻓﺤﺎﺭﺏ ﺍﻟﻴﺄﺱ .ﺇﻥ ﺍﻟﻔﺮﺻـﺔ
ﺳﺎﳓﺔﹰ ﻟﻚ ﻭﻟﻠﻨﺎﺱِ ،ﻭﺍﻟﻨﺠﺎﺡ ﻣﻔﺘﻮﺡ ﺑﺎﺑﻪ ﻟﻚ ﻭﻟﻠﻨﺎﺱِ ،ﻓﻌﻮﺩ ﻋﻘﻠﻚ ﺗﻔﺘﺢ ﺍﻷﻣﻞ ،ﻭﺗﻮﻗﱡﻊ ﺍﳋﲑِ
ﰲ ﺍﳌﺴﺘﻘﺒﻞِ .
ﺇﺫﺍ ﺍﻋﺘﻘﺪﺕ ﺃﻧﻚ ﳐﻠﻮﻕ ﻟﻠﺼﻐﲑِ ﻣﻦ ﺍﻷﻣﻮﺭِ ﱂﹾ ﺗﺒﻠﻎﹾ ﰲ ﺍﳊﻴﺎﺓِ ﺇﻻ ﺍﻟﺼﻐﲑ ،ﻭﺇﺫﺍ ﺍﻋﺘﻘﺪﺕ
ﺃﻧﻚ ﳐﻠﻮﻕ ﻟﻌﻈﺎﺋﻢِ ﺍﻷﻣﻮﺭِ ﺷﻌﺮﺕ ﻤﺔٍ ﺗﻜﺴﺮ ﺍﳊﺪﻭﺩ ﻭﺍﳊﻮﺍﺟﺰ ،ﻭﺗﻨﻔﺬﹸ ﻣﻨـﻬﺎ ﺇﱃ ﺍﻟﺴـﺎﺣ ِﺔ
ﺍﻟﻔﺴﻴﺤﺔِ ﻭﺍﻟﻐﺮﺽِ ﺍﻷﲰﻰ ،ﻭﻣِﺼﺪﺍﻕ ﺫﻟﻚ ﺣﺎﺩﺙﹲ ﰲ ﺍﳊﻴﺎﺓِ ﺍﳌﺎﺩﻳﺔِ ،ﻓﻤﻦ ﺩﺧﻞ ﻣﺴﺎﺑﻘﺔ ﻣﺎﺋـﺔِ
ﻣﺘﺮٍ ﺷﻌﺮ ﺑﺎﻟﺘﻌﺐِ ﺇﺫﺍ ﻫﻮ ﻗﻄﻌﻬﺎ ،ﻭﻣﻦ ﺩﺧﻞ ﻣﺴﺎﺑﻘﺔ ﺃﺭﺑﻌﻤﺎِﺋﺔِ ﻣﺘﺮٍ ﱂﹾ ﻳﺸﻌﺮ ﺑﺎﻟﺘﻌﺐِ ﻣـﻦ ﺍﳌﺎﺋـ ِﺔ
ﻭﺍﳌﺎﺋﺘﲔِ .ﻓﺎﻟﻨﻔﺲ ﺗﻌﻄﻴﻚ ﻣﻦ ﺍﳍ ﻤﺔِ ﺑﻘﺪﺭِ ﻣﺎ ﲢﺪﺩ ﻣﻦ ﺍﻟﻐﺮﺽِ .ﺣﺪﺩ ﻏﺮﺿﻚ ،ﻭﻟﻴﻜﻦ ﺳﺎﻣﻴﺎﹰ
ﺻﻌﺐ ﺍﳌﻨﺎﻝِ ،ﻭﻟﻜﻦ ﻻ ﻋﻠﻴﻚ ﰲ ﺫﻟﻚ ﻣﺎ ﺩﻣﺖ ﻛﻞﱠ ﻳﻮﻡٍ ﲣﻄﻮ ﺇﻟﻴﻪ ﺧﻄﻮﺍﹰ ﺟﺪﻳﺪﺍﹰ .ﺇﳕﺎ ﻳﺼـ ﺪ
ﺍﻟﻨﻔﺲ ﻭﻳﻌﺒﺴﻬﺎ ﻭﳚﻌﻠﹸﻬﺎ ﰲ ﺳﺠﻦٍ ﻣﻈﻠﻢٍ :ﺍﻟﻴﺄﺱ ﻭﻓﻘﺪﺍﻥﹸ ﺍﻷﻣﻞِ ،ﻭﺍﻟﻌﻴﺸﺔﹸ ﺍﻟﺴﻴﺌﺔﹸ ﺑﺮﺅﻳﺔِ ﺍﻟﺸﺮﻭﺭِ
،ﻭﺍﻟﺒﺤﺚِ ﻋﻦ ﻣﻌﺎﻳﺐِ ﺍﻟﻨﺎﺱِ ،ﻭﺍﻟﺘﺸﺪﻕِ ﺑﺎﳊﺪﻳﺚِ ﻋﻦ ﺳﻴﺌﺎﺕِ ﺍﻟﻌﺎﱂِ ﻻ ﻏﲑ .
ﻭﻟﻴﺲ ﻳﻮﻓﱠﻖ ﺍﻹﻧﺴﺎﻥﹸ ﰲ ﺷﻲﺀ ﻛﻤﺎ ﻳﻮﻓﱠﻖ ﺇﱃ ﻣﺮﺏ ﻳﻨﻤﻲ ﻣﻠﻜﺎﺗﻪِ ﺍﻟﻄﺒﻴﻌﻴﺔِ ،ﻭﻳﻌﺎﺩﻝﹸ ﺑﻴﻨﻬﺎ
ﻭﻳﻮﺳﻊ ﺃﻓﻘﻪ ،ﻭﻳﻌﻮﺩﻩ ﺍﻟﺴﻤﺎﺣﺔﹶ ﻭﺳﻌﺔﹶ ﺍﻟﺼﺪﺭِ ،ﻭﻳﻌﻠﱢﻤﻪ ﺃﻥ ﺧﻴﺮ ﻏﺮﺽٍ ﻳﺴﻌﻰ ﺇﻟﻴـﻪِ ﺃﻥ ﻳﻜـﻮﻥﹶ
ﻣﺼﺪﺭ ﺧﲑٍ ﻟﻠﻨﺎﺱ ﺑﻘﺪﺭِ ﻣﺎ ﻳﺴﺘﻄﻴﻊ ، ﻭﺃﻥﹾ ﺗﻜﻮﻥ ﻧﻔﺴﻪ ﴰﺴﺎﹰ ﻣﺸﻌﺔﹰ ﻟﻠﻀﻮﺀِ ﻭﺍﳊﺐ ﻭﺍﳋﲑِ ،ﻭﺃﻥﹾ
ﻳﻜﻮﻥ ﻗﻠﺒﻪ ﳑﻠﻮﺀﺍﹰ ﻋﻄﻔﺎﹰ ﻭﺑﺮﺍﹰ ﻭﺇﻧﺴﺎﻧﻴﺔ ،ﻭﺣﺒﺎﹰ ﻹﻳﺼﺎﻝٍ ﺍﳋﲑِ ﻟﻜﻠﱢﻤﻦ ﺍﺗﺼﻞ ﺑﻪ .
ﺍﻟﻨﻔﺲ ﺍﻟﺒﺎﲰﺔﹸ ﺗﺮﻯ ﺍﻟﺼﻌﺎﺏ ﻓﻴﻠﺬﱡﻫﺎ ﺍﻟﺘﻐﻠﱡﺐ ﻋﻠﻴﻬﺎ ،ﺗﻨﻈﺮﻫﺎ ﻓﺘﺒﺴﻢ ،ﻭﺗﻌﺎﳉﻬﺎ ﻓﺘﺒﺴـﻢ،
ﻭﺗﺘﻐﻠﺐ ﻋﻠﻴﻬﺎ ﻓﺘﺒﺴﻢ ، ﻭﺍﻟﻨﻔﺲ ﺍﻟﻌﺎﺑﺴﺔﹸ ﻻ ﺗﺮﻯ ﺻـﻌﺎﺑﺎﹰ ﻓﺘﺨﻠﻔﻬـﺎ ،ﻭﺇﺫﺍ ﺭﺃﺗﻬـﺎ ﺃﻛﱪﺗﻬـﺎ
ﻭﺍﺳﺘﺼﻐﺮﺕ ﳘﱠﺘﻬﺎ ﻭﺗﻌﻠﱠﻠﺖ ﺑﻠﻮ ﻭﺇﺫﺍ ﻭﺇﻥﹾ .ﻭﻣﺎ ﺍﻟﺪﻫﺮ ﺍﻟﺬﻱ ﻳﻠﻌﻨﻪ ﺇﻻ ﻣﺰﺍﺟﻪ ﻭﺗﺮﺑﻴﺘﻪ ،ﺇﻧﻪ ﻳـﺆ ﺩ
ﺍﻟﻨﺠﺎﺡ ﰲ ﺍﳊﻴﺎﺓِ ﻭﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﻓﻊ ﲦﹶﻨﻪ ، ﺇﻧﻪ ﻳﺮﻯ ﰲ ﻛﻞﱢ ﻃﺮﻳﻖ ﺃﺳﺪﺍﹰ ﺭﺍﺑﻀﺎﹰ ،ﺇﻧﻪ ﻳﻨﺘﻈﺮ ﺣـﱴ
ﲤﻄﺮ ﺍﻟﺴﻤﺎﺀُ ﺫﻫﺒﺎﹰ ﺃﻭ ﺗﻨﺸﻖ ﺍﻷﺭﺽ ﻋﻦ ﻛﹶﻨﺰٍ .
ﺇﻥ ﺍﻟﺼﻌﺎﺏ ﰲ ﺍﳊﻴﺎﺓِ ﺃﻣﻮﺭ ﻧﺴﺒﻴﺔﹲ ،ﻓﻜﻞﱡ ﺷﻲﺀٍ ﺻﻌﺐ ﺟﺪﺍﹰ ﻋﻨﺪ ﺍﻟﻨﻔﺲِ ﺍﻟﺼﻐﲑﺓِ ﺟـﺪﺍﹰ ،
ﻭﻻ ﺻﻌﻮﺑﺔ ﻋﻈﻴﻤﺔﹰ ﻋﻨﺪ ﺍﻟﻨﻔﺲِ ﺍﻟﻌﻈﻴﻤﺔِ ،ﻭﺑﻴﻨﻤﺎ ﺍﻟﻨﻔﺲ ﺍﻟﻌﻈﻴﻤﺔﹸ ﺗﺰﺩﺍﺩ ﻋﻈﻤﺔﹰ ﲟﻐﺎﻟﺒﺔِ ﺍﻟﺼﻌﺎﺏِ ﺇﺫﺍ
ﺑﺎﻟﻨﻔﻮﺱ ﺍﳍﺰﻳﻠﺔِ ﺗﺰﺩﺍﺩ ﺳﻘﻤﺎﹰ ﺑﺎﻟﻔﺮﺍﺭِ ﻣﻨﻬﺎ ،ﻭﺇﳕﺎ ﺍﻟﺼﻌﺎﺏ ﻛﺎﻟﻜﻠﺐِ ﺍﻟﻌﻘﻮﺭِ ،ﺇﺫﺍ ﺭﺁﻙ ﺧﻔﺖ ﻣﻨ ﻪ
ﻭﺟﺮﻳﺖ ، ﻧﺒﺤﻚ ﻭﻋﺪﺍ ﻭﺭﺍﺀﻙ ،ﻭﺇﺫﺍ ﺭﺀﺍﻙ ﺰﺃﹸ ﺑﻪ ﻭﻻ ﺗﻌﲑﻩ ﺍﻫﺘﻤﺎﻣﺎﹰ ﻭﺗﱪﻕ ﻟﻪ ﻋﻴﻨﻚ ،ﺃﻓﺴـﺢ
ﺍﻟﻄﺮﻳﻖ ﻟﻚ ،ﻭﺍﻧﻜﻤﺶ ﰲ ﺟﻠﺪِﻩ ﻣﻨﻚ .
ﰒﱠ ﻻ ﺷﻲﺀ ﺃﻗﺘﻞﹸ ﻟﻠﻨﻔﺲِ ﻣﻦ ﺷﻌﻮﺭِﻫﺎ ﺑﻀﻌﺘِﻬﺎ ﻭﺻِﻐﺮِ ﺷﺄﻧِﻬﺎ ﻭﻗﻠﱠﺔِ ﻗﻴﻤﺘﻬِﺎ ،ﻭﺃﺎ ﻻ ﳝﻜـ ﻦ
ﺃﻥ ﻳﺼﺪﺭ ﻋﻨﻬﺎ ﻋﻤﻞﹲ ﻋﻈﻴﻢ ، ﻭﻻ ﻳﻨﺘﻈﺮ ﻣﻨﻬﺎ ﺧﲑ ﻛﺒﲑ . ﻫﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺑﺎﻟﻀﻌﺔِ ﻳﻔﻘِـﺪ ﺍﻹﻧﺴـﺎﻥ
ﺍﻟﺜﻘﺔ ﺑﻨﻔﺴِﻪ ﻭﺍﻹﳝﺎﻥ ﺑﻘﻮﺗِﻬﺎ ،ﻓﺈﺫﺍ ﺃﻗﺪﻡ ﻋﻠﻰ ﻋﻤﻞٍ ﺍﺭﺗﺎﺏ ﰲ ﻣﻘﺪﺭﺗِـﻪ ﻭﰲ ﺇﻣﻜـﺎﻥِ ﳒﺎﺣِـﻪ ،
ﻭﻋﺎﳉﻪ ﺑﻔﺘﻮﺭٍ ﻓﻔﺸِﻞﹶ ﻓﻴﻪِ .ﺍﻟﺜﻘﺔﹸ ﺑﺎﻟﻨﻔﺲ ﻓﻀﻴﻠﺔﹲ ﻛﱪﻯ ﻋﻠﻴﻬﺎ ﻋﻤﺎﺩ ﺍﻟﻨﺠﺎﺡِ ﰲ ﺍﳊﻴﺎﺓِ ،ﻭﺷـﺘﺎﻥ
ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﻟﻐﺮﻭﺭِ ﺍﻟﺬﻱ ﻳﻌﺪ ﺭﺫﻳﻠﺔﹰ ،ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﺃﻥﱠ ﺍﻟﻐﺮﻭﺭ ﺍﻋﺘﻤﺎﺩ ﺍﻟﻨﻔﺲِ ﻋﻠﻰ ﺍﳋﻴﺎﻝِ ﻭﻋﻠﻰ
ﺍﻟﻜِﺒﺮِ ﺍﻟﺰﺍﺋﻒِ ،ﻭﺍﻟﺜﻘﺔﹸ ﺑﺎﻟﻨﻔﺲ ﺍﻋﺘﻤﺎﺩﻫﺎ ﻋﻠﻰ ﻣﻘﺪﺭﺗِﻬﺎ ﻋﻠﻰ ﲢﻤﻞِ ﺍﳌﺴﺆﻭﻟﻴﺔِ ،ﻭﻋﻠـﻰ ﺗﻘﻮﻳـﺔِ
ﻣﻠﻜﺎﺗِﻬﺎ ﻭﲢﺴﲔِ ﺍﺳﺘﻌﺪﺍﺩِﻫﺎ (( .
ﻳﻘﻮﻝ ﺇﻳﻠﻴﺎ ﺃﺑﻮ ﻣﺎﺿﻲ :
ﻗﻠﺖ :ﺍﺑﺘﺴﻢ ﻳﻜﻔﻲ ﺍﻟﺘﺠﻬﻢ ﰲ ﺍﻟﺴﻤﺎ ! ﻗﺎﻝﹶ » :ﺍﻟﺴﻤﺎﺀُ ﻛﺌﻴﺒﺔﹲ ! « ﻭﲡﻬﻤـﺎ
ﻟﻦ ﻳﺮﺟﻊ ﺍﻷﺳﻒ ﺍﻟﺼـﺒﺎ ﺍﳌﺘﺼـﺮﻣﺎ ! ﻗﺎﻝﹶ :ﺍﻟﺼﺒﺎ ﻭﻟﱠﻰ ! ﻓﻘﻠﺖ ﻟﻪ : ﺍﺑﺘﺴـﻢ
ﺻﺎﺭﺕ ﻟﻨﻔﺴـﻲ ﰲ ﺍﻟﻐـﺮﺍﻡِ ﺟﻬﻨﻤـﺎ ﻗﺎﻝﹰ :ﺍﻟﱵ ﻛﺎﻧﺖ ﲰـﺎﺋﻲ ﰲ ﺍﳍـﻮﻯ
ﻗﻠﱯ ،ﻓﻜﻴﻒ ﺃﹸﻃﻴـﻖ ﺃﻥ ﺃﺗﺒﺴـﻤﺎ ! ـﺎ ـﻮﺩﻱ ﺑﻌـﺪﻣﺎ ﻣﻠﱠﻜﺘﻬـ
ﺧﺎﻧـﺖ ﻋﻬـ
ﻗﻀــﻴﺖ ﻋﻤــﺮﻙ ﻛﻠﱠــﻪ ﻣﺘﺄﳌﱠــﺎ ! ﻗﻠﺖ : ﺍﺑﺘﺴﻢ ﻭﺍﻃﺮﺏ ﻓﻠـﻮ ﻗﺎﺭﻧﺘﻬـﺎ
ﻣﺜﻞﹸ ﺍﳌﺴـﺎﻓﺮِ ﻛـﺎﺩ ﻳﻘﺘﻠـﻪ ﺍﻟﻈﱠﻤـﺎ ﻗﺎﻝﹶ :ﺍﻟﺘﺠـﺎﺭﺓﹸ ﰲ ﺻـﺮﺍﻉٍ ﻫﺎﺋـﻞٍ
ﻟﺪﻡٍ ،ﻭﺗﻨﻔﹸﺚﹸ ﻛﻠﻤـﺎ ﳍﺜـﺖ ﺩﻣـﺎ ! ـﺔٍ ـﻠﻮﻟﺔٍ ﳏﺘﺎﺟــ ـﺎﺩﺓٍ ﻣﺴــ
ﺃﻭ ﻏــ
ﻭﺷِﻔﺎﺋﻬﺎ ،ﻓﺈﺫﺍ ﺍﺑﺘﺴـﻤﺖ ﻓﺮﺑﻤـﺎ .. ﻗﻠﺖ : ﺍﺑﺘﺴﻢ ، ﻣـﺎ ﺃﻧـﺖ ﺟﺎﻟـﺐ
ﻭﺟﻞٍ ﻛﺄﻧﻚ ﺃﻧﺖ ﺻﺮﺕ ﺍﳌﹸﺠﺮﻣـﺎ ؟ ﺃﻳﻜﻮﻥﹸ ﻏـﲑﻙ ﳎﺮﻣـﺎﹰ ،ﻭﺗﺒﻴـﺖ ﰲ
ﺃﹶﺃﹸﺳﺮ ﻭﺍﻷﻋﺪﺍﺀُ ﺣـﻮﱄ ﰲ ﺍﳊِﻤـﻰ ؟ ﻗﺎﻝ :ﺍﻟﻌِﺪﻯ ﺣﻮﱄ ﻋﻠﺖ ﺻـﻴﺤﺎﺗﻬﻢ
ﻟﻮ ﱂ ﺗﻜﹸﻦ ﻣﻨﻬﻢ ﺃﺟـﻞﱠ ﻭﺃﻋﻈﻤـﺎ ! ﻗﻠﺖ : ﺍﺑﺘﺴـﻢ ﱂ ﻳﻄﻠﺒـﻮﻙ ﺑـﺬﻣﻬﻢ
ﻭﺗﻌﺮﺿﺖ ﱄ ﰲ ﺍﳌﻼﺑـﺲِ ﻭﺍﻟـﺪﻣﻰ ﻗﺎﻝ :ﺍﳌﻮﺍﺳﻢ ﻗـﺪ ﺑـﺪﺕ ﺃﻋﻼﻣﻬـﺎ
ﻟﻜﻦ ﻛﻔﱢـﻲ ﻟـﻴﺲ ﲤﻠـﻚ ﺩﺭﳘـﺎ ﻭﻋﻠــﻲ ﻟﻸﺣﺒــﺎﺏِ ﻓــﺮﺽ ﻻﺯﻡ
ﺣﻴﺎﹰ ،ﻭﻟﺴﺖ ﻣﻦ ﺍﻷﺣﺒـﺔِ ﻣﻌـﺪﻣﺎ ! ﻗﻠﺖ : ﺍﺑﺘﺴﻢ ﻳﻜﻔﻴﻚ ﺃﻧـﻚ ﱂ ﺗـﺰﻝﹾ
ﻗﻠﺖ : ﺍﺑﺘﺴﻢ ، ﻭﻟﺌﻦ ﺟﺮﻋﺖ ﺍﻟﻌﻠﻘﻤﺎ ـﺎﹰ ـﺮﻋﺘﲏ ﻋﻠﻘﻤــﺎﱄ ﺟـ ـﺎﻝ :ﺍﻟﻠﻴـ
ﻗـ
ﻃﹶــﺮﺡ ﺍﻟﻜﺂﺑــﺔ ﺟﺎﻧﺒــﺎﹰ ﻭﺗﺮﻧﻤــﺎ ﻓﻠﻌــﻞﱢ ﻏــﲑﻙ ﺇﻥ ﺭﺁﻙ ﻣﺮﻧﻤــﺎﹰ
ﺃﻡ ﺃﻧﺖ ﲣﺴـﺮ ﺑﺎﻟﺒﺸﺎﺷـﺔِ ﻣﻐﻨﻤـﺎ ؟ ﺃﺗــﺮﺍﻙ ﺗﻐــﻨﻢ ﺑــﺎﻟﺘﱪﻡِ ﺩﺭﳘــﺎﹰ
ﺗﺘﺜﻠﱠﻤــﺎ ،ﻭﺍﻟﻮﺟــﻪِ ﺃﻥﹾ ﻳﺘﺤﻄﱠﻤــﺎ ﻳﺎ ﺻﺎﺡِ ﻻ ﺧﻄﺮ ﻋﻠـﻰ ﺷـﻔﺘﻴﻚ ﺃﻥﹾ
ﺟﻰ ﻣﺘﻼﻃِﻢ ، ﻭﻟﺬﺍ ﳓﺐ ﺍﻷﳒﹸﻤـﺎ ! ﻓﺎﺿﺤﻚ ﻓﺈﻥﱠ ﺍﻟﺸﻬﺐ ﺗﻀﺤﻚ ﻭﺍﻟـﺪ
ﻳﺄﰐ ﺇﱃ ﺍﻟـﺪﻧﻴﺎ ﻭﻳـﺬﻫﺐ ﻣﺮﻏﹶﻤـﺎ ﻗﺎﻝ :ﺍﻟﺒﺸﺎﺷﺔﹸ ﻟﻴﺲ ﺗﺴـﻌِﺪ ﻛﺎﺋﻨـﺎﹰ
ﺷﱪ ، ﻓﺈﻧـﻚ ﺑﻌـﺪ ﻟـﻦ ﺗﺘﺒﺴـﻤﺎ ﻗﻠﺖ :ﺍﺑﺘﺴﻢ ﻣﺎﺩﺍﻡ ﺑﻴﻨـﻚ ﻭﺍﻟـﺮﺩﻯ
ﻣﺎ ﺃﺣﻮﺟﻨﺎ ﺇﱃ ﺍﻟﺒﺴﻤﺔِ ﻭﻃﻼﻗﺔِ ﺍﻟﻮﺟﻪِ ،ﻭﺍﻧﺸﺮﺍﺡِ ﺍﻟﺼﺪﺭِ ﻭﺃﺭﳛﻴﺔِ ﺍﳋﹸﻠﹸﻖِ ،ﻭﻟﻄﻒِ ﺍﻟﺮﻭﺡِ
ﻭﻟﲔِ ﺍﳉﺎﻧﺐِ )) ،ﺇﻥﱠ ﺍﷲ ﺃﻭﺣﻰ ﺇﱄﱠ ﺗﻮﺍﺿﻌﻮﺍ ،ﺣﱴ ﻻ ﻳﺒﻐﻲ ﺃﺣﺪ ﻋﻠﻰ ﺃﺣﺪٍ ﻭﻻ ﻳﻔﺨﺮ ﺃﺣـﺪ
ﻋﻠﻰ ﺃﺣﺪٍ (( .
ﻭﻗﻔــــﺔ
ﻻ ﲢﺰﻥﹾ :ﻷﻧﻚ ﺟﺮﺑﺖ ﺍﳊﺰﻥ ﺑﺎﻷﻣﺲِ ﻓﻤﺎ ﻧﻔﹶﻌﻚ ﺷﻴﺌﺎﹰ ،ﺭﺳﺐ ﺍﺑﻨﻚ ﻓﺤﺰﻧﺖ ، ﻓﻬـﻞ
ﻧﺠﺢ؟! ﻣﺎﺕ ﻭﺍﻟﺪﻙ ﻓﺤﺰﻧﺖ ﻓﻬﻞ ﻋﺎﺩ ﺣﻴﺎﹶ ؟! ﺧﺴِﺮﺕ ﲡﺎﺭﺗﻚ ﻓﺤﺰﻧﺖ ،ﻓﻬﻞ ﻋﺎﺩﺕ ﺍﳋﺴـﺎﺋﺮ
ﺃﺭﺑﺎﺣﺎﹰ؟!
ﻻ ﲢﺰﻥﹾ :ﻷﻧﻚ ﺣﺰﻧﺖ ﻣﻦ ﺍﳌﺼﻴﺒﺔِ ﻓﺼﺎﺭﺕ ﻣﺼﺎﺋﺐ ، ﻭﺣﺰﻧﺖ ﻣﻦ ﺍﻟﻔﻘـﺮِ ﻓـﺎﺯﺩﺩﺕ
ﻧﻜﹶﺪﺍﹰ ،ﻭﺣﺰﻧﺖ ﻣﻦ ﻛﻼﻡ ﺃﻋﺪﺍﺋﻚ ﻓﺄﻋﻨﺘﻬﻢ ﻋﻠﻴﻚ ،ﻭﺣﺰﻧﺖ ﻣﻦ ﺗﻮﻗﱡﻊ ﻣﻜﺮﻭﻩٍ ﻓﻤﺎ ﻭﻗﻊ .
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻧﻪ ﻟﻦ ﻳﻨﻔﻌﻚ ﻣﻊ ﺍﳊﹸﺰﻥ ﺩﺍﺭ ﻭﺍﺳﻌﺔﹲ ،ﻭﻻ ﺯﻭﺟﺔﹲ ﺣﺴﻨﺎﺀُ ،ﻭﻻ ﻣﺎﻝﹲ ﻭﻓـﲑ،
ﻭﻻ ﻣﻨﺼﺐ ﺳﺎﻡٍ ،ﻭﻻ ﺃﻭﻻﺩ ﻧﺠﺒﺎﺀُ .
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﳊﹸﺰﻥﹶ ﻳﺮﻳﻚ ﺍﳌﺎﺀَ ﺍﻟﺰﻻﻝﹶ ﻋﻠﹾﻘﻤﺎﹰ ،ﻭﺍﻟﻮﺭﺩﺓﹶ ﺣﻨﻈﹶﻠﹶﺔﹰ ،ﻭﺍﳊﺪﻳﻘـﺔﹶ ﺻـﺤﺮﺍﺀَ
ﻗﺎﺣﻠﺔﹰ ،ﻭﺍﳊﻴﺎﺓ ﺳﺠﻨﺎﹰ ﻻ ﻳﻄﺎﻕ.
ﻻ ﲢﺰﻥﹾ :ﻭﺃﻧﺖ ﻋﻨﺪﻙ ﻋﻴﻨﺎﻥِ ﻭﺃﺫﻧﺎﻥِ ﻭﺷﻔﺘﺎﻥِ ﻭﻳﺪﺍﻥِ ﻭﺭﺟﻼﻥِ ﻭﻟﺴﺎﻥﹲ ،ﻭﺟﻨﺎﻥﹲ ﻭﺃﻣـﻦ
ﻭﺃﻣﺎﻥﹲ ﻭﻋﺎﻓﻴﺔﹲ ﰲ ﺍﻷﺑﺪﺍﻥِ ﴿ :ﻓﹶﺒِﺄﹶﻱ ﺁﻟﹶﺎﺀ ﺭﺑﻜﹸﻤﺎ ﺗﻜﹶﺬﱢﺑﺎﻥِ ﴾ .
ﻻ ﲢﺰﻥﹾ :ﻭﻟﻚ ﺩﻳﻦ ﺗﻌﺘﻘِﺪﻩ ، ﻭﺑﻴﺖ ﺗﺴﻜﹸﻨﻪ ، ﻭﺧﺒﺰ ﺗﺄﻛﻠﹸﻪ ،ﻭﻣﺎﺀٌ ﺗﺸـﺮﺑﻪ ، ﻭﺛـﻮﺏ
ﺗﻠﹾﺒﺴﻪ ، ﻭﺯﻭﺟﺔﹲ ﺗﺄﻭﻱ ﺇﻟﻴﻬﺎ ،ﻓﻠﻤﺎﺫﺍ ﲢﺰﻥﹾ ؟!
ﻧﻌﻤﺔ ﺍﻷﱂ
ﺍﻷﱂﹸ ﻟﻴﺲ ﻣﺬﻣﻮﻣﺎﹰ ﺩﺍﺋﻤﺎﹰ ،ﻭﻻ ﻣﻜﺮﻭﻫﺎﹰ ﺃﺑﺪﺍﹰ ،ﻓﻘﺪ ﻳﻜﻮﻥﹸ ﺧﲑﺍﹰ ﻟﻠﻌﺒﺪِ ﺃﻥﹾ ﻳﺘﺄﹶﻟﱠﻢ.
ﺇﻥﱠ ﺍﻟﺪﻋﺎﺀ ﺍﳊﺎﺭ ﻳﺄﰐ ﻣﻊ ﺍﻷﱂِ ،ﻭﺍﻟﺘﺴﺒﻴﺢ ﺍﻟﺼﺎﺩﻕ ﻳﺼﺎﺣﺐ ﺍﻷﻟﹶﻢ ، ﻭﺗﺄﻟﱡﻢ ﺍﻟﻄﺎﻟﺐِ ﺯﻣـﻦ
ﺍﻟﺘﺤﺼﻴﻞِ ﻭﲪﻠﻪ ﻷﻋﺒﺎﺀِ ﺍﻟﻄﻠﺐِ ﻳﺜﻤﺮ ﻋﺎﳌﺎﹰ ﺟﻬﺒﺬﺍﹰ ،ﻷﻧﻪ ﺍﺣﺘﺮﻕ ﰲ ﺍﻟﺒﺪﺍﻳﺔِ ﻓﺄﺷـﺮﻕ ﰲ ﺍﻟﻨﻬﺎﻳـﺔِ.
ﻭﺗﺄﻟﱡﻢ ﺍﻟﺸﺎﻋﺮِ ﻭﻣﻌﺎﻧﺎﺗﻪ ﳌﺎ ﻳﻘﻮﻝﹸ ﺗﻨﺘﺞ ﺃﺩﺑﺎﹰ ﻣﺆﺛﺮﺍﹰ ﺧﻼﱠﺑﺎﹰ ،ﻷﻧﻪ ﺍﻧﻘﺪﺡ ﻣـﻊ ﺍﻷﱂِ ﻣـﻦ ﺍﻟﻘﻠـﺐِ
ﻭﺍﻟﻌﺼﺐِ ﻭﺍﻟﺪﻡِ ﻓﻬﺰ ﺍﳌﺸﺎﻋﺮ ﻭﺣﺮﻙ ﺍﻷﻓﺌﺪﺓﹶ .ﻭﻣﻌﺎﻧﺎﺓ ﺍﻟﻜﺎﺗﺐِ ﺗﺨﺮﺝ ﻧِﺘﺎﺟﺎﹰ ﺣﻴﺎﹰ ﺟـﺬﱠﺍﺑﺎﹰ ﳝـﻮﺭ
ﺑﺎﻟﻌِﱪِ ﻭﺍﻟﺼﻮﺭِ ﻭﺍﻟﺬﻛﺮﻳﺎﺕِ .
ﺇﻥﱠ ﺍﻟﻄﺎﻟﺐ ﺍﻟﺬﻱ ﻋﺎﺵ ﺣﻴﺎﺓﹶ ﺍﻟﺪﻋﺔِ ﻭﺍﻟﺮﺍﺣﺔِ ﻭﱂ ﺗﻠﹾﺬﻋﻪ ﺍﻷَﺯﻣﺎﺕ ، ﻭﱂﹾ ﺗﻜﹾﻮِﻩِ ﺍﳌﹸﻠِﻤـﺎﺕ،
ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﻄﺎﻟﺐ ﻳﺒﻘﻰ ﻛﺴﻮﻻﹰ ﻣﺘﺮﻫﻼﹰ ﻓﺎﺗﺮﺍﹰ .
ﻭﺇﻥﱠ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺬﻱ ﻣﺎ ﻋﺮﻑ ﺍﻷﱂﹶ ﻭﻻ ﺫﺍﻕ ﺍﳌﺮ ﻭﻻ ﲡﺮﻉ ﺍﻟﻐﺼﺺ ، ﺗﺒﻘﻰ ﻗﺼﺎﺋﺪﻩ ﺭﻛﺎﻣﺎﹰ
ﻣﻦ ﺭﺧﻴﺺِ ﺍﳊﺪﻳﺚِ ،ﻭﻛﹸﺘﻼﹰ ﻣﻦ ﺯﺑﺪِ ﺍﻟﻘﻮﻝِ ،ﻷﻥﱠ ﻗﺼﺎﺋﺪﻩ ﺧﺮﺟﺖ ﻣﻦ ﻟﺴﺎﻧِﻪِ ﻭﱂ ﲣﺮﺝ ﻣـﻦ
ﻭﺟﺪﺍﻧِﻪِ ،ﻭﺗﻠﻔﱠﻆ ﺎ ﻓﻬﻤﻪ ﻭﱂ ﻳﻌِﺸﻬﺎ ﻗﻠﺒﻪ ﻭﺟﻮﺍﻧِﺤﻪ.
ﻭﺃﲰﻰ ﻣﻦ ﻫﺬﻩِ ﺍﻷﻣﺜﻠﺔِ ﻭﺃﺭﻓﻊ : ﺣﻴﺎﺓﹸ ﺍﳌﺆﻣﻨﲔ ﺍﻷﻭﻟﲔ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ ﻓﺠﺮ ﺍﻟﺮﺳﺎﻟﺔِ ﻭﻣﻮﻟِـ ﺪ
ﺍﳌﻠﱠﺔِ ،ﻭﺑﺪﺍﻳﺔﹶ ﺍﻟﺒﻌﺚِ ،ﻓﺈﹸﻢ ﺃﻋﻈﻢ ﺇﳝﺎﻧﺎﹰ ،ﻭﺃﺑﺮ ﻗﻠﻮﺑﺎﹰ ،ﻭﺃﺻﺪﻕ ﳍﹾﺠﺔﹰ ،ﻭﺃﻋﻤﻖ ﻋِﻠﻤﺎﹰ ،ﻷـﻢ
ﻋﺎﺷﻮﺍ ﺍﻷَﻟﹶﻢ ﻭﺍﳌﻌﺎﻧﺎﺓﹶ :ﺃﱂﹶ ﺍﳉﻮﻉ ﻭﺍﻟﻔﹶﻘﹾﺮِ ﻭﺍﻟﺘﺸﺮﻳﺪِ ،ﻭﺍﻷﺫﻯ ﻭﺍﻟﻄﺮﺩِ ﻭﺍﻹﺑﻌﺎﺩِ ،ﻭﻓﺮﺍﻕ ﺍﳌﺄﻟﻮﻓﺎﺕِ
،ﻭﻫﺠﺮ ﺍﳌﺮﻏﻮﺑﺎﺕِ ،ﻭﺃﱂﹶ ﺍﳉﺮﺍﺡِ ،ﻭﺍﻟﻘﺘﻞِ ﻭﺍﻟﺘﻌﺬﻳﺐِ ،ﻓﻜﺎﻧﻮﺍ ﲝﻖ ﺍﻟﺼﻔﻮﺓ ﺍﻟﺼﺎﻓﻴﺔﹶ ،ﻭﺍﻟﺜﻠﱠـﺔﹶ
ﺍﳌﹸﺠﺘﺒﺎﺓﹶ ،ﺁﻳﺎﺕٍ ﰲ ﺍﻟﻄﻬﺮِ ،ﻭﺃﻋﻼﻣﺎﹰ ﰲ ﺍﻟﻨﺒﻞ ،ﻭﺭﻣﻮﺯﺍﹰ ﰲ ﺍﻟﺘﻀـﺤﻴﺔ ﴿ ،ﹶﺫﻟِـﻚ ﺑِـﺄﹶﻧﻬﻢ ﻻﹶ
ﻳﺼِﻴﺒﻬﻢ ﻇﹶﻤﺄﹲ ﻭﻻﹶ ﻧﺼﺐ ﻭﻻﹶ ﻣﺨﻤﺼﺔﹲ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﻳﻄﹶﺆﻭﻥﹶ ﻣﻮﻃِﺌﺎﹰ ﻳﻐِـﻴﻆﹸ ﺍﻟﹾﻜﹸﻔﱠـﺎﺭ ﻭﻻﹶ
ﻻﹶ ﻳﻀِﻴﻊ ﺃﹶﺟﺮ ﺍﻟﹾﻤﺤﺴِﻨِﲔ. ﴾
ﻳﻨﺎﻟﹸﻮﻥﹶ ﻣِﻦ ﻋﺪﻭ ﻧﻴﻼﹰ ﺇِﻻﱠ ﻛﹸﺘِﺐ ﻟﹶﻬﻢ ﺑِﻪِ ﻋﻤﻞﹲ ﺻﺎﻟِﺢ ﺇِﻥﱠ ﺍﻟﻠﹼ ﻪ
ﻭﰲ ﻋﺎﱂ ﺍﻟﺪﻧﻴﺎ ﺃﻧﺎﺱ ﻗﺪﻣﻮﺍ ﺃﺭﻭﻉ ﻧﺘِﺎﺟﻬﻢ ، ﻷﻢ ﺗﺄﳌﱠﻮﺍ ،ﻓﺎﳌﺘﻨﱯ ﻭﻋﻜﹶﺘﻪ ﺍﳊﹸﻤﻰ ﻓﺄﻧﺸـﺪ
ﺭﺍﺋﻌﺘﻪ :
ﻓﻠﻴﺲ ﺗـﺰﻭﺭ ﺇﻻﱠ ﰲ ﺍﻟﻈـﻼﻡِ ـﺎﺀَ
ـﺎ ﺣﻴـ ـﺄﻥﱠ ـ ـﺮﰐ ﻛـ ﻭﺯﺍﺋـ
ﻭﺍﻟﻨﺎﺑﻐﺔﹸ ﺧﻮﻓﹶﻪ ﺍﻟﻨﻌﻤﺎﻥﹸ ﺑﻦ ﺍﳌﻨﺬﺭِ ﺑﺎﻟﻘﺘﻞِ ،ﻓﻘﺪﻡ ﻟﻠﻨﺎﺱ :
ﺇﺫﺍ ﻃﻠﻌﺖ ﱂ ﻳﺒﺪ ﻣﻨﻬﻦ ﻛﹶﻮﻛﺐ ﻓﺈﻧﻚ ﴰﺲ ﻭﺍﳌﻠﻮﻙ ﻛﻮﺍﻛـﺐ
ﻭﻛﺜﲑ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺃﹶﺛﹾﺮﻭﺍ ﺍﳊﻴﺎﺓﹶ ،ﻷﻢ ﺗﺄﳌﱠﻮﺍ .
ﺇﺫﻥﹾ ﻓﻼ ﲡﺰﻉ ﻣﻦ ﺍﻷﱂ ﻭﻻ ﺗﺨﻒ ﻣﻦ ﺍﳌﻌﺎﻧﺎﺓِ ،ﻓﺮﲟﺎ ﻛﺎﻧﺖ ﻗﻮﺓﹰ ﻟﻚ ﻭﻣﺘﺎﻋﺎﹰ ﺇﱃ ﺣـﲔ ،
ﻓﺈﻧﻚ ﺇﻥﹾ ﺗﻌﺶ ﻣﺸﺒﻮﺏ ﺍﻟﻔﺆﺍﺩِ ﳏﺮﻭﻕ ﺍﳉﹶﻮﻯ ﻣﻠﺬﻭﻉ ﺍﻟﻨﻔﺲِ ؛ ﺃﺭﻕ ﻭﺃﺻﻔﻰ ﻣﻦ ﺃﻥ ﺗﻌﻴﺶ ﺑﺎﺭﺩ
ﺍﳌﺸﺎﻋﺮِ ﻓﺎﺗﺮ ﺍﳍِﻤﺔِ ﺧﺎﻣﺪ ﺍﻟﻨﻔﹾﺲِ ﴿ ،ﻭﻟﹶـﻜِﻦ ﻛﹶﺮِﻩ ﺍﻟﻠﹼﻪ ﺍﻧﺒِﻌﺎﺛﹶﻬﻢ ﻓﹶﺜﹶﺒﻄﹶﻬﻢ ﻭﻗِﻴﻞﹶ ﺍ ﹾﻗﻌـﺪﻭﺍﹾ ﻣـﻊ
ﺍﻟﹾﻘﹶﺎ ِﻋﺪِﻳﻦ﴾
ﺫﻛﺮﺕ ﺬﺍ ﺷﺎﻋﺮﺍﹰ ﻋﺎﺵ ﺍﳌﻌﺎﻧﺎﺓﹶ ﻭﺍﻷﺳﻰ ﻭﺃﱂﹶ ﺍﻟﻔﺮﺍﻕِ ﻭﻫﻮ ﻳﻠﻔﻆﹸ ﺃﻧﻔﺎﺳـﻪ ﺍﻷﺧـﲑﺓﹶ ﰲ
ﻗﺼﻴﺪﺓٍ ﺑﺪﻳﻌﺔِ ﺍﳊﹸﺴﻦِ ،ﺫﺍﺋﻌﺔِ ﺍﻟﺸﻬﺮﺓِ ﺑﻌﻴﺪﺓٍ ﻋﻦ ﺍﻟﺘﻜﻠﱡﻒ ﻭﺍﻟﺘﺰﻭﻳﻖ :ﺇﻧﻪ ﻣﺎﻟﻚ ﺑﻦ ﺍﻟﺮﻳﺐ ،ﻳﺮﺛﻲ
ﻧﻔﺴﻪ :
ﻭﺃﺻﺒﺤﺖ ﰲ ﺟﻴﺶ ﺍﺑﻦِ ﻋﻔﱠﺎﻥﹶ ﻏﺎﺯﻳﺎ ﺃﹶﻟﹶﻢ ﺗـﺮﱐ ﺑِﻌـﺖ ﺍﻟﻀـﻼﹶﻟﺔﹶ ﺑﺎﳍﹸـﺪﻯ
ﺑﻨِــﻲ ﺑــﺄﻋﻠﻰ ﺍﻟــﺮﻗﻤﺘﻴﻦ ﻭﻣﺎﻟﻴــﺎ ﻓﻠﻠــﻪِ ﺩﺭﻱ ﻳــﻮﻡ ﺃﹸﺗــﺮﻙ ﻃﺎﺋﻌــﺎﹰ
ﺑﺮﺍﺑﻴــﺔٍ ﺇﻧــﻲ ﻣﻘــﻴﻢ ﻟﻴﺎﻟﻴــﺎ ﻓﻴﺎ ﺻﺎﺣِﺒﻲ ﺭﺣﻠﻲ ﺩﻧﺎ ﺍﳌﻮﺕ ﻓـﺎﻧﺰﻻ
ـﺎ
ـﺎ ﺑﻴـ ـﺪ ﺗﺒـﻴﻦ ﻣـ ﻭﻻ ﺗﻌﺠِـﻼﱐ ﻗـ ﺃﻗﻴﻤﺎ ﻋﻠـﻲ ﺍﻟﻴـﻮﻡ ﺃﻭ ﺑﻌـﺾ ﻟﻴﻠـﺔٍ
ـﺎـﻞﹶ ﺭﺩﺍﺋﻴـ ـﻲ ﻓﻀـ ـﻰ ﻋﻴﻨـ
ﻭﺭﺩﺍ ﻋﻠـ ﻭﺧﻄﺎﹰ ﺑـﺄﻃﺮﺍﻑِ ﺍﻷﺳـﻨﺔِ ﻣﻀـﺠﻌﻲ
ﻣِﻦ ﺍﻷﺭﺽِ ﺫﺍﺕِ ﺍﻟﻌﺮﺽ ﺃﻥﹾ ﺗﻮﺳِﻌﺎ ﻟﻴﺎ ﻭﻻ ﲢﺴــﺪﺍﱐ ﺑــﺎﺭﻙ ﺍﷲُ ﻓﻴﻜﻤــﺎ
ﺇﱃ ﺁﺧﺮِ ﺫﺍﻙ ﺍﻟﺼﻮﺕِ ﺍﳌﺘﻬﺪﺝِ ،ﻭﺍﻟﻌﻮﻳﻞِ ﺍﻟﺜﺎﻛﻞ ،ﻭﺍﻟﺼﺮﺧﺔِ ﺍﳌﻔﺠﻮﻋﺔِ ﺍﻟﱵ ﺛﺎﺭﺕ ﲪﻤـﺎﹰ
ﻣﻦ ﻗﻠﺐِ ﻫﺬﺍ ﺍﻟﺸﺎﻋﺮِ ﺍﳌﻔﺠﻮﻉِ ﺑﻨﻔﺴﻪِ ﺍﳌﺼﺎﺏِ ﰲ ﺣﻴﺎﺗﻪِ .
ﺇﻥ ﺍﻟﻮﻋﻆﹶ ﺍﶈﺘﺮﻕ ﺗﺼِﻞﹸ ﻛﻠﻤﺎﺗﻪ ﺇﱃ ﺷِﻐﺎﻑِ ﺍﻟﻘﻠﻮﺏِ ،ﻭﺗﻐﻮﺹ ﰲ ﺃﻋﻤﺎﻕِ ﺍﻟـﺮﻭﺡِ ﻷﻧـﻪ
ﻳﻌﻴﺶ ﺍﻷﱂﹶ ﻭﺍﳌﻌﺎﻧﺎﺓﹶ ﴿ ﻓﹶﻌﻠِﻢ ﻣﺎ ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻓﹶﺄﹶﻧﺰﻝﹶ ﺍﻟﺴﻜِﻴﻨﺔﹶ ﻋ ﹶﻠﻴﻬِﻢ ﻭﺃﹶﺛﹶﺎﺑﻬﻢ ﻓﹶﺘﺤﺎﹰ ﹶﻗﺮِﻳﺒﺎﹰ ﴾ .
ﺣﱴ ﻳﻜﻮﻥﹶ ﺣﺸﺎﻙ ﰲ ﺃﺣﺸﺎﺋِﻪ ﻻ ﺗﻌﺬﻝِ ﺍﳌﺸـﺘﺎﻕ ﰲ ﺃﺷـﻮﺍﻗِﻪ
ﻟﻘﺪ ﺭﺃﻳﺖ ﺩﻭﺍﻭﻳﻦ ﻟﺸﻌﺮﺍﺀَ ﻭﻟﻜﻨﻬﺎ ﺑﺎﺭﺩﺓﹰ ﻻ ﺣﻴﺎﺓﹶ ﻓﻴﻬﺎ ،ﻭﻻ ﺭﻭﺡ ﻷﻢ ﻗﺎﻟﻮﻫﺎ ﺑﻼ ﻋﻨﺎﺀ ،
ﻭﻧﻈﻤﻮﻫﺎ ﰲ ﺭﺧﺎﺀ ،ﻓﺠﺎﺀﺕ ﻗﻄﻌﺎﹰ ﻣﻦ ﺍﻟﺜﻠﺞِ ﻭﻛﺘﻼﹰ ﻣﻦ ﺍﻟﻄﲔِ .
ﻭﺭﺃﻳﺖ ﻣﺼﻨﻔﺎﺕٍ ﰲ ﺍﻟﻮﻋﻆِ ﻻ ﺰ ﰲ ﺍﻟﺴﺎﻣﻊِ ﺷﻌﺮﺓﹰ ،ﻭﻻ ﲢﺮﻙ ﰲ ﺍﳌﹸﻨﺼِﺖِ ﺫﺭﺓﹰ ،ﻷﻢ
ﻳﻘﻮﻟﻮﻧﻬﺎ ﺑﻼ ﺣﺮﻗﺔٍ ﻭﻻ ﻟﻮﻋﺔٍ ،ﻭﻻ ﺃﱂٍ ﻭﻻ ﻣﻌﺎﻧﺎﺓٍ﴿ ،ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﺑِﺄﹶﻓﹾﻮﺍﻫِﻬِﻢ ﻣﺎ ﻟﹶﻴﺲ ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻬِﻢ. ﴾
ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﺆﺛﱢﺮ ﺑﻜﻼﻣِﻚ ﺃﻭ ﺑﺸﻌﺮِﻙ ،ﻓﺎﺣﺘﺮﻕ ﺑﻪ ﺃﻧﺖ ﻗﹶﺒﻞﹸ ،ﻭﺗﺄﺛﱠﺮ ﺑﻪ ﻭﺫﻗﹾﻪ ﻭﺗﻔﺎﻋﻞﹾ
ﻣﻌﻪ ، ﻭﺳﻮﻑ ﺗﺮﻯ ﺃﻧﻚ ﺗﺆﺛﱢﺮ ﰲ ﺍﻟﻨﺎﺱ ﴿،ﻓﹶﺈِﺫﹶﺍ ﺃﹶﻧﺰﻟﹾﻨﺎ ﻋ ﹶﻠﻴﻬﺎ ﺍﻟﹾﻤﺎﺀ ﺍﻫﺘﺰﺕ ﻭﺭﺑﺖ ﻭﺃﹶﻧﺒﺘﺖ ﻣِﻦ
ﻛﹸﻞﱢ ﺯﻭﺝٍ ﺑﻬِﻴﺞٍ ﴾ .
ﻧﻌﻤﺔ ﺍﳌﻌﺮﻓﺔ
﴿ ﻭﻋﻠﱠﻤﻚ ﻣﺎ ﻟﹶﻢ ﺗﻜﹸﻦ ﺗﻌﻠﹶﻢ ﻭﻛﹶﺎﻥﹶ ﻓﹶﻀﻞﹸ ﺍﻟﻠﹼﻪِ ﻋ ﹶﻠﻴﻚ ﻋﻈِﻴﻤﺎﹰ ﴾ .
ﺍﳉﻬﻞﹸ ﻣﻮﺕ ﻟﻠﻀﻤﲑِ ﻭﺫﹶﺑﺢ ﻟﻠﺤﻴﺎﺓِ ،ﻭﻣﺤﻖ ﻟﻠﻌﻤﺮِ ﴿ ﺇِﻧﻲ ﺃﹶﻋِﻈﹸـﻚ ﺃﹶﻥ ﺗﻜﹸـﻮﻥﹶ ﻣِـﻦ
ﺍﻟﹾﺠﺎﻫِﻠِﲔ. ﴾
ﻭﺍﻟﻌﻠﻢ ﻧﻮﺭ ﺍﻟﺒﺼﲑﺓ ،ﻭﺣﻴﺎﺓﹲ ﻟﻠﺮﻭﺡِ ،ﻭﻭﻗﹸﻮﺩ ﻟﻠﻄﺒﻊِ ﴿ ،ﺃﹶﻭ ﻣﻦ ﻛﹶﺎﻥﹶ ﻣﻴﺘـﺎﹰ ﻓﹶﺄﹶﺣﻴﻴﻨـﺎﻩ
ﻭﺟﻌ ﹾﻠﻨﺎ ﻟﹶﻪ ﻧﻮﺭﺍﹰ ﻳﻤﺸِﻲ ﺑِﻪِ ﻓِﻲ ﺍﻟﻨﺎﺱِ ﻛﹶﻤﻦ ﻣﺜﹶﻠﹸﻪ ﻓِﻲ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﻟﹶﻴﺲ ﺑِﺨﺎﺭِﺝٍ ﻣﻨﻬﺎ ﴾ .
ﺇﻥﱠ ﺍﻟﺴﺮﻭﺭ ﻭﺍﻻﻧﺸﺮﺍﺡ ﻳﺄﰐ ﻣﻊ ﺍﻟﻌﻠﻢ ،ﻷﻥﹼ ﺍﻟﻌﻠﻢ ﻋﺜﻮﺭ ﻋﻠﻰ ﺍﻟﻐﺎﻣﺾِ ،ﻭﺣﺼﻮﻝﹲ ﻋﻠـﻰ
ﺍﻟﻀﺎﻟﱠﺔ ،ﻭﺍﻛﺘﺸﺎﻑ ﻟﻠﻤﺴﺘﻮﺭِ ،ﻭﺍﻟﻨﻔﺲ ﻣﻮﻟﹶﻌﺔﹲ ﲟﻌﺮﻓﺔِ ﺍﳉﺪﻳﺪِ ﻭﺍﻻﻃﻼﻉِ ﻋﻠﻰ ﺍﳌﹸﺴﺘﻄﹾﺮﻑِ .
ﺃﻣﺎ ﺍﳉﻬﻞﹸ ﻓﻬﻮ ﻣﻠﹶﻞﹲ ﻭﺣﺰﻥﹲ ،ﻷﻧﻪ ﺣﻴﺎﺓﹲ ﻻ ﺟﺪﻳﺪ ﻓﻴﻬﺎ ﻭﻻ ﻃﺮﻳـﻒ ، ﻭ ﻻ ﻣﺴـﺘﻌﺬﹶﺑﺎﹰ ،
ﺃﻣﺲِ ﻛﺎﻟﻴﻮﻡِ ،ﻭﺍﻟﻴﻮﻡ ﻛﺎﻟﻐﺪِ .
ﻓﺈﻥﹾ ﻛﻨﺖ ﺗﺮﻳﺪ ﺍﻟﺴﻌﺎﺩﺓﹶ ﻓﺎﻃﻠﺐِ ﺍﻟﻌﻠﻢ ﻭﺍﲝﺚﹾ ﻋﻦ ﺍﳌﻌﺮﻓﺔِ ﻭﺣﺼﻞ ﺍﻟﻔﻮﺍﺋﺪ ، ﻟﺘﺬﻫﺐ ﻋﻨﻚ
ﺍﻟﻐﻤﻮﻡ ﻭﺍﳍﻤﻮﻡ ﻭﺍﻷﺣﺰﺍﻥﹸ ﴿ ،ﻭﻗﹸﻞ ﺭﺏ ﺯِﺩﻧِﻲ ﻋِﻠﹾﻤﺎﹰ ﴾ ﴿ ،ﺍﻗﹾﺮﺃﹾ ﺑِﺎﺳﻢِ ﺭﺑﻚ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻖ﴾
)) .ﻣﻦ ﻳﺮﺩِ ﺍﷲُ ﺑﻪ ﺧﲑﺍﹰ ﻳﻔﻘﱢﻬﻪ ﰲ ﺍﻟﺪﻳﻦِ (( .ﻭﻻ ﻳﻔﺨﺮ ﺃﺣﺪ ﲟﺎﻟِﻪِ ﺃﻭ ﲜﺎﻫِﻪِ ،ﻭﻫﻮ ﺟﺎﻫﻞﹲ ﺻﻔﹾﺮ
ﻣﻦ ﺍﳌﻌﺮﻓﺔِ ،ﻓﺈﻥﱠ ﺣﻴﺎﺗﻪ ﻟﻴﺴﺖ ﺗﺎﻣﺔﹰ ﻭﻋﻤﺮﻩ ﻟﻴﺲ ﻛﺎﻣﻼﹰ ﴿ :ﺃﹶﻓﹶﻤﻦ ﻳﻌﻠﹶﻢ ﺃﹶﻧﻤﺎ ﺃﹸﻧﺰِﻝﹶ ِﺇﻟﹶﻴﻚ ﻣِـﻦ
ﺭﺑﻚ ﺍﻟﹾﺤﻖ ﻛﹶﻤﻦ ﻫﻮ ﺃﹶﻋﻤﻰ ﴾ .
ﻗﺎﻝ ﺍﻟﺰﳐﺸﺮﻱ:
ﻣِﻦ ﻭﺻﻞِ ﻏﺎﻧﻴﺔٍ ﻭﻃﻴِﺐِ ﻋﻨِـﺎ ِ
ﻕ ﺳﻬﺮﻱ ﻟﺘﻨﻘﻴﺢِ ﺍﻟﻌﻠﻮﻡِ ﺃﻟـﺬﱡ ﱄ
ﺃﺷﻬﻰ ﻭﺃﺣﻠﻰ ﻣﻦ ﻣﺪﺍﻣﺔِ ﺳﺎﻗﻲ ﻭﲤﺎﻳﻠﻲ ﻃﺮﺑﺎﹰ ﳊـﻞﱢ ﻋﻮﻳﺼـﺔٍ
ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﺪﻭﻛﺎﺀِ ﻭﺍﻟﻌﺸـﺎﻕِ ﻭﺻﺮﻳﺮ ﺃﻗﻼﻣﻲ ﻋﻠﻰ ﺃﻭﺭﺍﻗﻬـﺎ
ﻧﻘﺮﻱ ﻷُﻟﻘﻲ ﺍﻟﺮﻣﻞﹶ ﻋﻦ ﺃﻭﺭﺍﻗﻲ ﻭﺃﻟﺬﱡ ﻣﻦ ﻧﻘﺮِ ﺍﻟﻔﺘـﺎﺓِ ﻟـﺪﻓﱢﻬﺎ
ﻛﻢ ﺑﲔ ﻣﺴﺘﻐﻞٍ ﻭﺁﺧﺮ ﺭﺍﻗـﻲ ﻳﺎ ﻣﻦ ﳛﺎﻭﻝ ﺑﺎﻷﻣـﺎﱐ ﺭﺗـﺒﱵ
ﻧﻮﻣﺎﹰ ﻭﺗﺒﻐﻲ ﺑﻌـﺪ ﺫﺍﻙ ﳊِـﺎﻗﻲ ﺃﺃﺑﻴﺖ ﺳﻬﺮﺍﻥ ﺍﻟﺪﺟﻰ ﻭﺗﺒﻴﺘـﻪ
ﻣﺎ ﺃﺷﺮﻑ ﺍﳌﻌﺮﻓﺔ ،ﻭﻣﺎ ﺃﻓﺮﺡ ﺍﻟﻨﻔﺲ ﺎ ،ﻭﻣﺎ ﺃﺛﻠﺞ ﺍﻟﺼﺪﺭ ﺑﱪﺩﻫﺎ ،ﻭﻣﺎ ﺃﺭﺣﺐ ﺍﳋﺎﻃﺮ
ﺑﱰﻭﳍﺎ ﴿ ،ﺃﹶﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻋﻠﹶﻰ ﺑﻴﻨﺔٍ ﻣﻦ ﺭﺑﻪِ ﻛﹶﻤﻦ ﺯﻳﻦ ﻟﹶﻪ ﺳﻮﺀُ ﻋﻤﻠِﻪِ ﻭﺍﺗﺒﻌﻮﺍ ﺃﹶﻫﻮﺍﺀﻫﻢ. ﴾
ﻓﻦ ﺍﻟﺴﺮﻭﺭ
ﻣﻦ ﺃﻋﻈﻢِ ﺍﻟﻨﻌﻢِ ﺳﺮﻭﺭ ﺍﻟﻘﻠﺐِ ،ﻭﺍﺳﺘﻘﺮﺍﺭﻩ ﻭﻫﺪﻭﺅﻩ ، ﻓﺈﻥﱠ ﰲ ﺳـﺮﻭﺭﻩِ ﺛﺒـﺎﺕ ﺍﻟـﺬﻫ ِﻦ
ﻭﺟﻮﺩﺓِ ﺍﻹﻧﺘﺎﺝِ ﻭﺍﺑﺘﻬﺎﺝِ ﺍﻟﻨﻔﺲِ ،ﻭﻗﺎﻟﻮﺍ .ﺇﻥﹼ ﺍﻟﺴﺮﻭﺭ ﻓﻦ ﻳﺪﺭﺱ ، ﻓﻤﻦ ﻋـﺮﻑ ﻛﻴـﻒ ﳚﻠﺒـﻪ
ﻭﳛﺼﻞﹸ ﻋﻠﻴﻪ ،ﻭﳛﻈﻰ ﺑﻪ ﺍﺳﺘﻔﺎﺩ ﻣﻦ ﻣﺒﺎﻫﺞِ ﺍﳊﻴﺎﺓِ ﻭﻣﺴﺎﺭِ ﺍﻟﻌﻴﺶِ ،ﻭﺍﻟﻨﻌﻢِ ﺍﻟﱵ ﻣﻦ ﺑـﲔِ ﻳﺪﻳـﻪ
ﻭﻣﻦ ﺧﻠﻔِﻪ .ﻭﺍﻷﺻﻞﹸ ﺍﻷﺻﻴﻞﹸ ﰲ ﻃﻠﺐِ ﺍﻟﺴﺮﻭﺭِ ﻗﻮﺓﹸ ﺍﻻﺣﺘﻤﺎﻝِ ،ﻓﻼ ﻳﻬﺘﺰ ﻣﻦ ﺍﻟﺰﻭﺍﺑﻊِ ﻭﻻ ﻳﺘﺤﺮﻙ
ﻟﻠﺤﻮﺍﺩﺙِ ،ﻭﻻ ﻳﱰﻋﺞ ﻟﻠﺘﻮﺍﻓِﻪِ .ﻭﲝﺴﺐِ ﻗﻮﺓِ ﺍﻟﻘﻠﺐِ ﻭﺻﻔﺎﺋِﻪِ ،ﺗﺸﺮﻕ ﺍﻟﻨﻔﹾﺲ.
ﺇﻥ ﺧﻮﺭ ﺍﻟﻄﺒﻴﻌﺔِ ﻭﺿﻌﻒ ﺍﳌﻘﺎﻭﻣﺔِ ﻭﺟﺰﻉ ﺍﻟﻨﻔﺲِ ،ﺭﻭﺍﺣﻞﹸ ﻟﻠﻬﻤﻮﻡِ ﻭﺍﻟﻐﻤﻮﻡِ ﻭﺍﻷﺣﺰﺍﻥِ ،
ﻓﻤﻦ ﻋﻮﺩ ﻧﻔﺴﻪ ﺍﻟﺘﺼﺒﺮ ﻭﺍﻟﺘﺠﻠﱡﺪ ﻫﺎﻧﺖ ﻋﻠﻴﻪ ﺍﳌﺰﻋﺠﺎﺕ ، ﻭﺧﻔﱠﺖ ﻋﻠﻴﻪِ ﺍﻷﺯﻣﺎﺕ.
ﻓﺄﻫﻮﻥﹸ ﻣﺎ ﲤـﺮ ﺑـﻪ ﺍﻟﻮﺣـﻮ ﹸﻝ ﺇﺫﺍ ﺍﻋﺘﺎﺩ ﺍﻟﻔﱴ ﺧﻮﺽ ﺍﳌﻨﺎﻳـﺎ
ﻭﻣﻦ ﺃﻋﺪﺍﺀِ ﺍﻟﺴﺮﻭﺭِ ﺿﻴِﻖ ﺍﻷُﻓﹸﻖِ ،ﻭﺿﺤﺎﻟﹶﺔﹶ ﺍﻟﻨﻈﺮﺓِ ،ﻭﺍﻻﻫﺘﻤـﺎﻡ ﺑـﺎﻟﻨﻔﺲ ﻓﹶﺤﺴـﺐ،
ﻭﻧﺴﻴﺎﻥﹸ ﺍﻟﻌﺎﱂِ ﻭﻣﺎ ﻓﻴﻪ ،ﻭﺍﷲُ ﻗﺪ ﻭﺻﻒ ﺃﻋﺪﺍﺀَﻩ ﺑﺄﻢ ﴿ ﺃﹶﻫﻤﺘﻬﻢ ﺃﹶﻧﻔﹸﺴﻬﻢ ، ﴾ ﻓﻜـﺄﻥ ﻫـﺆﻻ ِﺀ
ﺍﻟﻘﺎﺻﺮﻳﻦ ﻳﺮﻭﻥ ﺍﻟﻜﹶﻮﻥﹶ ﰲ ﺩﺍﺧﻠِﻬﻢ ،ﻓﻼ ﻳﻔﻜﹼﺮﻭﻥﹶ ﰲ ﻏﲑِﻫِﻢ ، ﻭﻻ ﻳﻌﻴﺸـﻮﻥ ﻟﺴـﻮﺍﻫﻢ ، ﻭﻻ
ﻳﻬﺘﻤﻮﻥﹶ ﻟﻶﺧﺮﻳﻦ . ﺇﻥﱠ ﻋﻠﻲ ﻭﻋﻠﻴﻚ ﺃﻥﹾ ﻧﺘﺸﺎﻏﹶﻞﹶ ﻋﻦ ﺃﻧﻔﺴِﻨﺎ ﺃﺣﻴﺎﻧﺎﹰ ،ﻭﻧﺒﺘﻌﺪ ﻋﻦ ﺫﻭﺍﺗِﻨﺎ ﺃﺯﻣﺎﻧـﺎﹰ
ﻟِﻨﻨﺴﻰ ﺟﺮﺍﺣﻨﺎ ﻭﻏﻤﻮﻣﻨﺎ ﻭﺃﺣﺰﺍﻧﻨﺎ ،ﻓﻨﻜﺴﺐ ﺃﻣﺮﻳﻦ :ﺇﺳﻌﺎﺩ ﺃﻧﻔﺴﻨِﺎ ،ﻭﺇﺳﻌﺎﺩ ﺍﻵﺧﺮﻳﻦ.
ﻣﻦ ﺍﻷﺻﻮﻝِ ﰲ ﻓﻦ ﺍﻟﺴﺮﻭﺭِ :ﺃﻥ ﺗﻠﺠﻢ ﺗﻔﻜﲑﻙ ﻭﺗﻌﺼﻤﻪ ، ﻓﻼ ﻳﺘﻔﻠﱠﺖ ﻭﻻ ﻳﻬـﺮﺏ ﻭﻻ
ﻳﻄﻴﺶ ، ﻓﺈﻧﻚ ﺇﻥﹾ ﺗﺮﻛﺖ ﺗﻔﻜﲑﻙ ﻭﺷﺄﻧﻪ ﺟﻤﺢ ﻭﻃﹶﻔﹶﺢ ، ﻭﺃﻋﺎﺩ ﻋﻠﻴﻚ ﻣﻠﻒ ﺍﻷﺣـﺰﺍﻥِ ﻭﻗـﺮﹶﺃ
ﻋﻠﻴﻚ ﻛﺘﺎﺏ ﺍﳌﺂﺳﻲ ﻣﻨﺬﹸ ﻭﻟﺪﺗﻚ ﺃﻣﻚ .ﺇﻥﱠ ﺍﻟﺘﻔﻜﲑ ﺇﺫﺍ ﺷﺮﺩ ﺃﻋﺎﺩ ﻟﻚ ﺍﳌﺎﺿﻲ ﺍﳉﺮﻳﺢ ﻭﺟﺮﺟـﺮ
ﺍﳌﺴﺘﻘﺒﻞﹶ ﺍﳌﺨﻴﻒ ، ﻓﺰﻟﺰﻝﹶ ﺃﺭﻛﺎﻧﻚ ،ﻭﻫﺰ ﻛﻴﺎﻧﻚ ﻭﺃﺣﺮﻕ ﻣﺸﺎﻋﺮﻙ ،ﻓﺎﺧﻄﻤﻪ ﲞﻄﺎﻡِ ﺍﻟﺘﻮﺟـﻪِ
ﺍﳉﺎﺩ ﺍﳌﺮﻛﹼﺰِ ﻋﻠﻰ ﺍﻟﻌﻤﻞِ ﺍﳌﺜﻤﺮِ ﺍﳌﻔﻴﺪِ ﴿ ،ﻭﺗﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻲ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻤﻮﺕ. ﴾
ﻭﻣﻦ ﺍﻷﺻﻮﻝ ﺃﻳﻀﺎﹰ ﰲ ﺩﺭﺍﺳﺔِ ﺍﻟﺴﺮﻭﺭِ :ﺃﻥﹾ ﺗﻌﻄﻲ ﺍﳊﻴﺎﺓﹶ ﻗﻴﻤﺘﻬﺎ ،ﻭﺃﻥﹾ ﺗﱰﻟﹶﻬﺎ ﻣﱰﻟﺘﻬﺎ ،
ﻓﻬﻲ ﳍﹾﻮ ، ﻭﻻ ﺗﺴﺘﺤﻖ ﻣﻨﻚ ﺇﻻ ﺍﻹﻋﺮﺍﺽ ﻭﺍﻟﺼﺪﻭﺩ ، ﻷﺎ ﺃﻡ ﺍﳍﺠـﺮِ ﻭﻣﺮﺿِـﻌﺔﹸ ﺍﻟﻔﺠـﺎﺋﻊِ ،
ﻭﺟﺎﻟﺒﺔﹸ ﺍﻟﻜﻮﺍﺭﺙِ ،ﻓﻤﻦ ﻫﺬﻩ ﺻﻔﺘﻬﺎ ﻛﻴﻒ ﻳﻬﺘﻢ ﺎ ،ﻭﻳﺤﺰﻥﹸ ﻋﻠﻰ ﻣﺎ ﻓﺎﺕ ﻣﻨﻬﺎ .ﺻﻔﹸﻮﻫﺎ ﻛﹶﺪﺭ
،ﻭﺑﺮﻗﹸﻬﺎ ﺧﻠﱠﺐ ، ﻭﻣﻮﺍﻋﻴﺪﻫﺎ ﺳﺮﺍﺏ ﺑﻘﻴِﻌﺔٍ ،ﻣﻮﻟﻮﺩﻫﺎ ﻣﻔﻘﻮﺩ ، ﻭﺳﻴﺪﻫﺎ ﳏﺴـﻮﺩ ، ﻭﻣﻨﻌﻤﻬـﺎ
ﻣﻬﺪﺩ ، ﻭﻋﺎﺷﻘﹸﻬﺎ ﻣﻘﺘﻮﻝﹲ ﺑﺴﻴﻒِ ﻏﹶﺪﺭِﻫﺎ .
ﺃﺑﺪﺍﹰ ﻏﹸﺮﺍﺏ ﺍﻟﺒﻴﻦِ ﻓﻴﻬـﺎ ﻳﻨﻌِـ ﻖ ﺃﹰﺑﲏ ﺃﹶﺑِﻴﻨﺎ ﳓـﻦ ﺃﻫـﻞﹸ ﻣﻨـﺎﺯ ِﻝ
ﲨﻌﺘﻬﻢ ﺍﻟـﺪﻧﻴﺎ ﻓﻠـﻢ ﻳﺘﻔﺮﻗـﻮﺍ ﻧﺒﻜﻲ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻣِﻦ ﻣﻌﺸﺮٍ
ﻛﹶﻨﺰﻭﺍ ﺍﻟﻜﻨﻮﺯ ﻓﻼ ﺑﻘﲔ ﻭﻻ ﺑﻘﹸﻮﺍ ﺃﻳﻦ ﺍﳉﹶﺒـﺎﺑِﺮﺓﹸ ﺍﻷﻛﺎﺳـﺮﺓﹸ ﺍﻷُﱃ
ﺣﱴ ﺛﹶﻮﻯ ﻓﺤﻮﺍﻩ ﳊـﺪ ﺿـﻴﻖ ﻣِﻦ ﻛﻞﱢ ﻣﻦ ﺿﺎﻕ ﺍﻟﻔﹶﻀﺎﺀُ ﺑِﻌﻴﺸِﻪ
ﺃﻥﱠ ﺍﻟﻜﻼﻡ ﳍﻢ ﺣـﻼﹶﻝﹲ ﻣﻄﻠﹶـﻖ ﺧﺮﺱ ﺇﺫﺍ ﻧﻮﺩﻭﺍ ﻛﺄﻥﹾ ﱂﹾ ﻳﻌﻠﻤﻮﺍ
ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﺇﳕﺎ ﺍﻟﻌﻠﻢ ﺑﺎﻟﺘﻌﻠﱡﻢِ ﻭﺍﳊِﻠﹾﻢ ﺑﺎﻟﺘﺤﻠﱡﻢِ (( .
ﻭﰲ ﻓﻦ ﺍﻵﺩﺍﺏِ :ﻭﺇﳕﺎ ﺍﻟﺴﺮﻭﺭ ﺑﺎﺻﻄﻨﺎﻋِﻪ ﻭﺍﺟﺘﻼﺏِ ﺑﺴـﻤﺘِﻪِ ،ﻭﺍﻗﺘﻨـﺎﺹِ ﺃﺳـﺒﺎﺑِﻪِ ،
ﻭﺗﻜﻠﱡﻒِ ﺑﻮﺍﺩﺭِﻩ ،ﺣﱴ ﻳﻜﻮﻥﹶ ﻃﺒﻌﺎﹰ .
ﺇﻥ ﺍﳊﻴﺎﺓﹶ ﺍﻟﺪﻧﻴﺎ ﻻ ﺗﺴﺘﺤﻖ ﻣﻨﺎ ﺍﻟﻌﺒﻮﺱ ﻭﺍﻟﺘﺬﻣﺮ ﻭﺍﻟﺘﱪﻡ.
ﻣﺎ ﻫﺬﻩِ ﺍﻟـﺪﻧﻴﺎ ﺑـﺪﺍﺭِ ﻗـﺮﺍﺭِ ﺣﻜﹾﻢ ﺍﳌﻨﻴﺔِ ﰲ ﺍﻟﱪﻳـﺔِ ﺟـﺎﺭِﻱ
ـﺎﺭِ ﺃﻟﻔﻴﺘـﻪ ﺧﺒـﺮﺍﹰ ﻣِـﻦ ﺍﻷﺧﺒـ ﺑﻴﻨﺎ ﺗﺮﻯ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﻣﺨﺒِـﺮﺍﹰ
ﺻﻔﹾﻮﺍﹰ ﻣﻦ ﺍﻷﻗـﺬﺍﺭِ ﻭﺍﻷﻛـﺪﺍﺭِ ﻃﹸﺒِﻌﺖ ﻋﻠﻰ ﻛﹶﺪﺭٍ ،ﻭﺃﻧﺖ ﺗﺮﻳﺪﻫﺎ
ﻣﺘﻄﻠﱢﺐ ﰲ ﺍﳌﺎﺀ ﺟـﺬﹾﻭﺓﹶ ﻧـﺎﺭِ ﻭﻣﻜﻠﱢﻒ ﺍﻷﻳﺎﻡِ ﺿِـﺪ ﻃﺒﺎﻋِﻬـﺎ
ﻭﺍﳊﻘﻴﻘﺔﹸ ﺍﻟﱵ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ ﺃﻧﻚ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥﹾ ﺗﱰﻉ ﻣﻦ ﺣﻴﺎﺗِﻚ ﻛﻞﱢ ﺁﺛﺎﺭِ ﺍﳊـﺰﻥِ ،ﻷﻥﱠ
ﺍﳊﻴﺎﺓ َﺧﻠﻘﺖ ﻫﻜﺬﺍ ﴿ ﻟﹶﻘﹶﺪ ﺧ ﹶﻠﻘﹾﻨﺎ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻓِﻲ ﻛﹶﺒﺪٍ ﴾ ﴿ ،ﺇِﻧﺎ ﺧ ﹶﻠﻘﹾﻨﺎ ﺍﻟﹾﺈِﻧﺴـﺎﻥﹶ ﻣِـﻦ ﻧ ﹾﻄﻔﹶـﺔٍ
ﺃﹶﻣﺸﺎﺝٍ ﻧﺒﺘﻠِﻴﻪِ ﴾ ﴿ ،ﻟِﻴﺒﻠﹸﻮﻛﹸﻢ ﺃﹶﻳﻜﹸﻢ ﺃﹶﺣﺴﻦ ﻋﻤﻼﹰ ﴾ ،ﻭﻟﻜﻦ ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﲣﻔﹼﻒ ﻣﻦ ﺣﺰﻧِـﻚ
ﻭﳘﱢﻚ ﻭﻏﻤﻚ ،ﺃﻣﺎ ﻗﹶﻄﹾﻊ ﺍﳊﹸﺰﻥِ ﺑﺎﻟﻜﻠﻴﺔِ ﻓﻬﺬﺍ ﰲ ﺟﻨﺎﺕِ ﺍﻟﻨﻌﻴﻢِ ؛ ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝﹸ ﺍﳌﻨﻌﻤﻮﻥ ﰲ ﺍﳉﻨﺔ
﴿ :ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﺃﹶﺫﹾﻫﺐ ﻋﻨﺎ ﺍﻟﹾﺤﺰﻥﹶ ﴾ .ﻭﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺬﻫﺐ ﻋﻨﻪ ﺇﻻ ﻫﻨـﺎﻙ،
ﻛﻤﺎ ﺃﻥﱠ ﻛﻞﱠ ﺍﻟﻐِﻞﱢ ﻻ ﻳﺬﻫﺐ ﺇﻻ ﰲ ﺍﳉﻨﺔِ ﴿ ،ﻭﻧﺰ ﻋﻨﺎ ﻣﺎ ﻓِﻲ ﺻﺪﻭﺭِﻫِﻢ ﻣﻦ ﻏِﻞﱟ ﴾ ،ﻓﻤﻦ ﻋﺮ
ﻑ
ﺣﺎﻟﺔﹶ ﺍﻟﺪﻧﻴﺎ ﻭﺻﻔﺘﻬﺎ ،ﻋﺬﹶﺭﻫﺎ ﻋﻠﻰ ﺻﺪﻭﺩِﻫﺎ ﻭﺟﻔﺎﺋِﻬﺎ ﻭﻏﹶﺪﺭِﻫﺎ ،ﻭﻋﻠِﻢ ﺍﻥ ﻫﺬﺍ ﻃﺒﻌﻬﺎ ﻭﺧﻠﹸﻘﹸﻬـﺎ
ﻭﻭﺻﻔﹸﻬﺎ .
ﻓﻜﺄﱠﺎ ﺣﻠﹶﻔﹶﺖ ﻟﻨﺎ ﺃﻥﹾ ﻻ ﺗﻔِـﻲ ﺣﻠﻔﺖ ﻟﻨﺎ ﺃﻥﹾ ﻻ ﲣﻮﻥ ﻋﻬﻮﺩﻧﺎ
ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳊﺎﻝﹸ ﻣﺎ ﻭﺻﻔﹾﻨﺎ ،ﻭﺍﻷﻣﺮ ﻣﺎ ﺫﻛﺮﻧﺎ ،ﻓﺤﺮِﻱ ﺑﺎﻷﺭﻳﺐِ ﺍﻟﻨﺎﺑِﻪِ ﺃﻥﹾ ﻻ ﻳﻌﻴﻨﻬﺎ ﻋﻠـﻰ
ﻧﻔﺴِﻪ ،ﺑﺎﻻﺳﺘﺴﻼﻡِ ﻟﻠﻜﺪﺭِ ﻭﺍﳍﻢ ﻭﺍﻟﻐﻢ ﻭﺍﳊﺰﻥِ ،ﺑﻞ ﻳﺪﺍﻓﻊ ﻫﺬﻩ ﺍﳌﻨﻐﺼﺎﺕِ ﺑﻜﻞﱢ ﻣﺎ ﺃﻭﰐﹶ ﻣـﻦ
ﺨﻴﻞِ ﺗﺮﻫِﺒﻮﻥﹶ ﺑِﻪِ ﻋﺪﻭ ﺍﻟﻠﹼﻪِ ﻭﻋﺪﻭﻛﹸﻢ﴾
ﻗﻮﺓٍ ﴿ ،ﻭﺃﹶ ِﻋﺪﻭﺍﹾ ﻟﹶﻬﻢ ﻣﺎ ﺍﺳﺘ ﹶﻄﻌﺘﻢ ﻣﻦ ﹸﻗﻮﺓٍ ﻭﻣِﻦ ﺭﺑﺎﻁِ ﺍﻟﹾ
﴿ ،ﻓﹶﻤﺎ ﻭﻫﻨﻮﺍﹾ ﻟِﻤﺎ ﺃﹶﺻﺎﺑﻬﻢ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻣﺎ ﺿﻌﻔﹸﻮﺍﹾ ﻭﻣﺎ ﺍﺳﺘﻜﹶﺎﻧﻮﺍﹾ ﴾ .
ﻭﻗﻔـــﺔ
ﻻ ﲢﺰﻥﹾ :ﺇﻥ ﻛﻨﺖ ﻓﻘﲑﺍﹰ ﻓﻐﲑﻙ ﳏﺒﻮﺱ ﰲ ﺩﻳﻦٍ ،ﻭﺇﻥ ﻛﻨﺖ ﻻ ﲤﻠﻚ ﻭﺳـﻴﻠﺔﹶ ﻧﻘﹾـﻞٍ ،
ﻓﺴﻮﺍﻙ ﻣﺒﺘﻮﺭ ﺍﻟﻘﺪﻣﲔ ،ﻭﺇﻥ ﻛﻨﺖ ﺗﺸﻜﻮ ﻣﻦ ﺁﻻﻡٍ ﻓﺎﻵﺧﺮﻭﻥ ﻳﺮﻗﺪﻭﻥ ﻋﻠﻰ ﺍﻷﺳِـﺮﺓ ﺍﻟﺒﻴﻀـﺎﺀِ
ﻭﻣﻨﺬ ﺳﻨﻮﺍﺕٍ ،ﻭﺇﻥ ﻓﻘﺪﺕ ﻭﻟﺪﺍﹰ ﻓﺴﻮﺍﻙ ﻓﻘﺪ ﻋﺪﺩﺍﹰ ﻣﻦ ﺍﻷﻭﻻﺩِ ﰲ ﺣﺎﺩﺙٍ ﻭﺍﺣﺪٍ .
ﻻ ﲢﺰﻥﹾ :ﻷﻧﻚ ﻣﺴﻠﻢ ﺁﻣﻨﺖ ﺑﺎﷲِ ﻭﺑﺮﺳﻠِﻪِ ﻭﻣﻼﺋﻜﺘِﻪِ ﻭﺍﻟﻴﻮﻡِ ﺍﻵﺟِﺮِ ﻭﺑﺎﻟﻘﻀﺎﺀِ ﺧﲑِﻩِ ﻭﺷﺮﻩ
،ﻭﺃﻭﻟﺌﻚ ﻛﻔﺮﻭﺍ ﺑﺎﻟﺮﺏ ﻭﻛﺬﱠﺑﻮﺍ ﺍﻟﺮﺳﻞﹶ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻜﺘﺎﺏِ ،ﻭﺟﺤﺪﻭﺍ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ، ﻭﺃﳊﺪﻭﺍ
ﰲ ﺍﻟﻘﻀﺎﺀِ ﻭﺍﻟﻘﹶﺪﺭِ .
ﻻ ﲢﺰﻥﹾ :ﺇﻥ ﺃﺫﻧﺒﺖ ﻓﺘﺐ ، ﻭﺇﻥ ﺃﺳﺄﺕ ﻓﺎﺳﺘﻐﻔﺮ ، ﻭﺇﻥ ﺃﺧﻄﺄﺕ ﻓﺄﺻـﻠِﺢ ، ﻓﺎﻟﺮﲪـﺔﹸ
ﻭﺍﺳﻌﺔﹲ ،ﻭﺍﻟﺒﺎﺏ ﻣﻔﺘﻮﺡ ، ﻭﺍﻟﻐﻔﺮﺍﻥ ﺟﻢ ، ﻭﺍﻟﺘﻮﺑﺔﹸ ﻣﻘﺒﻮﻟﺔﹲ .
ﻻ ﲢﺰﻥﹾ :ﻷﻧﻚ ﺗﻘﻠﻖ ﺃﻋﺼﺎﺑﻚ ،ﻭﺰ ﻛﻴﺎﻧﻚ ﻭﺗﺘﻌﺐ ﻗﻠﺒﻚ ،ﻭﺗﻘـﺾ ﻣﻀـﺠﻌﻚ ،
ﻭﺗﺴِ ﻬﺮ ﻟﻴﻠﹶﻚ .
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ :
ﺫﹶﺭﻋﺎﹰ ﻭﻋﻨﺪ ﺍﷲِ ﻣﻨـﻬﺎ ﺍﳌﺨـﺮﺝ ﻭﻟﹶﺮﺏ ﻧﺎﺯﻟﺔٍ ﻳﻀﻴﻖ ـﺎ ﺍﻟﻔـﱴ
ﻓﹸﺮِﺟﺖ ﻭﻛﺎﻥﹶ ﻳﻈﻨﻬﺎ ﻻ ﺗﻔـﺮﺝ ﺿﺎﻗﺖ ﻓﻠﻤﺎ ﺍﺳﺘﺤﻜﻤﺖ ﺣﻠﻘﺎﺗﻬﺎ
ﺿﺒﻂﹸ ﺍﻟﻌﻮﺍﻃﻒ
ﺗﺘﺄﺟﺞ ﺍﻟﻌﻮﺍﻃﻒ ﻭﺗﻌﺼﻒ ﺍﳌﺸﺎﻋﺮ ﻋﻨﺪ ﺳﺒﺒﲔ :ﻋﻨﺪ ﺍﻟﻔﺮﺣﺔِ ﺍﻟﻐﺎﻣﺮﺓِ ،ﻭﺍﳌﺼﻴﺒﺔِ ﺍﻟﺪﺍﳘﺔِ ،
ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﺇﱐ ﻧﻬِﻴﺖ ﻋﻦ ﺻﻮﺗﻴﻦ ﺃﲪﻘﻴﻦ ﻓﺎﺟﺮﻳﻦ :ﺻﻮﺕٍ ﻋﻨﺪ ﻧﻌﻤﺔٍ ،ﻭﺻﻮﺕٍ ﻋﻨـﺪ
ﻣﺼﻴﺒﺔٍ (( ﴿ ﻟِﻜﹶﻴﻠﹶﺎ ﺗﺄﹾﺳﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺎﺗﻜﹸﻢ ﻭﻟﹶﺎ ﺗﻔﹾﺮﺣﻮﺍ ﺑِﻤﺎ ﺁﺗﺎﻛﹸﻢ . ﴾ﻭﻟﺬﻟﻚ ﻗﺎﻝ )) : rﺇﳕﺎ
ﺍﻟﺼﱪِ ﻋﻨﺪ ﺍﻟﺼﺪﻣِﺔ ﺍﻷﻭﱃ (( .ﻓﻤﻦِ ﻣﻠﹶﻚ ﻣﺸﺎﻋﺮﻩ ﻋﻨﺪ ﺍﳊﺪﺙ ﺍﳉﺎﰒ ﻭﻋﻨﺪ ﺍﻟﻔﺮﺡ ﺍﻟﻐـﺎﻣﺮِ ،
ﺍﺳﺘﺤﻖ ﻣﺮﺗﺒﺔﹶ ﺍﻟﺜﺒﺎﺕِ ﻭﻣﱰﻟﺔﹶ ﺍﻟﺮﺳﻮﺥِ ،ﻭﻧﺎﻝﹶ ﺳﻌﺎﺩﺓ ﺍﻟﺮﺍﺣﺔِ ،ﻭﻟﺬﹶﺓﹶ ﺍﻻﻧﺘﺼﺎﺭِ ﻋﻠﻰ ﺍﻟﻨﻔﺲِ ،ﻭﺍﷲُ
ﺟﻞﱠ ﰲ ﻋﻼﻩ ﻭﺻﻒ ﺍﻹﻧﺴﺎﻥ ﺑﺄﻧﻪ ﻓﺮِﺡ ﻓﺨﻮﺭ ، ﻭﺇﺫﺍ ﻣﺴﻪ ﺍﻟﺸﺮ ﺟﺰﻭﻋﺎﹰ ﻭﺇﺫﺍ ﻣﺴﻪ ﺍﳋﲑ ﻣﻨﻮﻋﺎﹰ ،
ﺇﻻﱠ ﺍﳌﺼﻠﱢﲔ .ﻓﹶﻬﻢ ﻋﻠﻰ ﻭﺳﻄﻴﺔٍ ﰲ ﺍﻟﻔﺮﺡِ ﻭﺍﳉﺰﻉِ ،ﻳﺸﻜﺮﻭﻥﹶ ﰲ ﺍﻟﺮﺧﺎﺀِ ،ﻭﻳﺼﱪﻭﻥ ﰲ ﺍﻟﺒﻼﺀِ .
ﺇﻥﱠ ﺍﻟﻌﻮﺍﻃﻒ ﺍﳍﺎﺋﺠﺔﹶ ﺗﺘﻌِﺐ ﺻﺎﺣﺒﻬﺎ ﺃﻳﻤﺎ ﺗﻌﺐٍ ،ﻭﺗﻀﻨﻴﻪِ ﻭﺗﺆﳌﹸﻪ ﻭﺗﺆﺭﻗﹸﻪ ، ﻓﺈﺫﺍ ﻏﻀـﺐ
ﺍﺣﺘﺪ ﻭﺃﺯﺑﺪ ،ﻭﺃﺭﻋﺪ ﻭﺗﻮﻋﺪ ،ﻭﺛﺎﺭﺕ ﻣﻜﺎﻣﻦ ﻧﻔﺴِﻪِ ،ﻭﺍﻟﺘﻬﺒﺖ ﺣﺸﺎﺷﺘﻪ ، ﻓﻴﺘﺠﺎﻭﺯ ﺍﻟﻌـﺪﻝﹶ ،
ﻭﺇﻥ ﻓﺮﺡ ﻃﺮِﺏ ﻭﻃﺎﺵ ، ﻭﻧﺴﻲ ﻧﻔﺴﻪ ﰲ ﻏﻤﺮﺓِ ﺍﻟﺴﺮﻭﺭِ ﻭﺗﻌﺪﻯ ﻗﺪﺭﻩ ،ﻭﺇﺫﺍ ﻫﺠﺮ ﺃﺣﺪﺍﹰ ﺫﻣﻪ ،
ﻭﻧﺴِﻲ ﳏﺎﺳﻨﻪ ، ﻭﻃﻤﺲ ﻓﻀﺎﺋِﻠﹶﻪ ، ﻭﺇﺫﺍ ﺃﺣﺐ ﺁﺧﺮ ﺧﻠﻊ ﻋﻠﻴﻪ ﺃﻭﲰﺔ ﺍﻟﺘﺒﺠﻴﻞِ ،ﻭﺃﻭﺻﻠﻪ ﺇﱃ ﺫﻭﺭﺓِ
ﺍﻟﻜﻤﺎﻝِ .ﻭﰲ ﺍﻷﺛﺮ )) :ﺃﺣﺒﺐ ﺣﺒﻴﺒﻚ ﻫﻮﻧﺎﹰ ﻣﺎ ،ﻓﻌﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺑﻐﻴﻀﻚ ﻳﻮﻣﺎﹰ ﻣﺎ ﻭﺃﺑﻐـﺾ
ﺑﻐﻴﻀﻚ ﻫﻮﻧﺎﹰ ﻣﺎ ،ﻓﻌﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺣﺒﻴﺒﻚ ﻳﻮﻣﺎﹰ ﻣﺎ (( .ﻭﰲ ﺍﳊﺪﻳﺚ )) :ﻭﺃﺳﺄﻟﻚ ﺍﻟﻌﺪﻝ ﰲ
ﺍﻟﻐﻀﺐ ﻭﺍﻟﺮﺿﺎ (( .
ﻓﻤﻦ ﻣﻠﻚ ﻋﺎﻃﻔﺘﻪ ﻭﺣﻜﱠﻢ ﻋﻘﻠﹶﻪ ،ﻭﻭﺯﻥﹶ ﺍﻷﺷﻴﺎﺀ ﻭﺟﻌﻞ ﻟﻜﻞﱢ ﺷﻲﺀ ﻗﺪﺭﺍﹰ ،ﺃﺑﺼﺮ ﺍﳊﻖ
،ﻭﻋﺮﻑ ﺍﻟﺮﺷﺪ ، ﻭﻭﻗﻊ ﻋﻠﻰ ﺍﳊﻘﻴﻘﺔِ ﴿ ،ﻟﹶﻘﹶﺪ ﺃﹶﺭﺳ ﹾﻠﻨﺎ ﺭﺳ ﹶﻠﻨﺎ ﺑِﺎﻟﹾﺒﻴﻨﺎﺕِ ﻭﺃﹶﻧﺰﻟﹾﻨﺎ ﻣﻌﻬﻢ ﺍﻟﹾﻜِﺘـﺎﺏ
ﻭﺍﻟﹾﻤِﻴﺰﺍﻥﹶ ﻟِﻴﻘﹸﻮﻡ ﺍﻟﻨﺎﺱ ﺑِﺎﻟﹾﻘِﺴﻂِ ﴾ .
ﺇﻥﱠ ﺍﻹﺳﻼﻡ ﺟﺎﺀَ ﲟﻴﺰﺍﻥ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧﻼﻕِ ﻭﺍﻟﺴﻠﻮﻙِ ،ﻣﺜﻠﻤﺎ ﺟﺎﺀ ﺑﺎﳌِﻨﻬﺞِ ﺍﻟﺴﻮﻱ ، ﻭﺍﻟﺸﺮ ِ
ﻉ
ﺍﻟﺮﺿﻲ ، ﻭﺍﳌﻠﹼﺔِ ﺍﳌﻘﺪﺳﺔِ ﴿ ،ﻭﻛﹶﺬﹶﻟِﻚ ﺟﻌ ﹾﻠﻨﺎﻛﹸﻢ ﺃﹸﻣﺔﹰ ﻭﺳﻄﺎﹰ﴾ ،ﻓﺎﻟﻌﺪﻝِ ،ﺍﻟﺼﺪﻕِ ﰲ ﺍﻷﺣﺒﺎﺭِ ،
ﻭﺍﻟﻌﺪﻝِ ﰲ ﺍﻷﺣﻜﺎﻡِ ﻭﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝِ ﻭﺍﻷﺧﻼﻕِ ﴿ ،ﻭﺗﻤﺖ ﻛﹶ ِﻠﻤﺖ ﺭﺑﻚ ﺻِﺪﻗﺎﹰ ﻭﻋﺪﻻﹰ﴾ .
ﺳﻌﺎﺩﺓﹸ ﺍﻟﺼﺤﺎﺑﺔِ ﲟﺤﻤﺪِ r
ﻟﻘﺪ ﺟﺎﺀَ ﺭﺳﻮﻟﹸﻨﺎ rﺇﱃ ﺍﻟﻨﺎﺱِ ﺑﺎﻟﺪﻋﻮﺓِ ﺍﻟﺮﺑﺎﻧﻴﺔِ ،ﻭﱂ ﻳﻜﻦ ﻟﻪ ﺩﻋﺎﻳﺔﹲ ﻣﻦ ﺩﻧﻴﺎ ،ﻓﻠﻢ ﻳﻠـ ﻖ
ﺇﻟﻴﻪ ﻛﹶﻨﺰ ، ﻭﻣﺎ ﻛﺎﻧﺖ ﻟﻪ ﺟﻨﺔ ﻳﺄﻛﻞﹸ ﻣﻨﻬﺎ ،ﻭﱂ ﻳﺴﻜﻦ ﻗﺼﺮﺍﹰ ،ﻓﺄﻗﺒﻞﹶ ﺍﶈﺒـﻮﻥ ﻳﺒـﺎﻳﻌﻮﻥ ﻋﻠـﻰ
ﺷﻈﻒٍ ﻣﻦ ﺍﻟﻌﻴﺶِ ،ﻭﺫﺭﻭﺓٍ ﻣﻦ ﺍﳌﺸﻘﱠﺔِ ،ﻳﻮﻡ ﻛﺎﻧﻮﺍ ﻗﻠﻴﻼﹰ ﻣﺴﺘﻀـﻌﻔﲔ ﰲ ﺍﻷﺭﺽِ ﳜـﺎﻓﻮﻥﹶ ﺃﻥﹾ
ﻳﺘﺨﻄﻔﻬﻢ ﺍﻟﻨﺎﺱ ﻣﻦ ﺣﻮﻟِﻬﻢ ، ﻭﻣﻊ ﺫﻟﻚ ﺃﺣﺒﻪ ﺃﺗﺒﺎﻋﻪ ﻛﻞﱠ ﺍﳊﺐِ .
ﺣﻮﺻﺮﻭﺍ ﰲ ﺍﻟﺸﻌﺐِ ،ﻭﺿﻴﻖ ﻋﻠﻴﻬﻢ ﰲ ﺍﻟﺮﺯﻕِ ،ﻭﺍﺑﺘﻠﻮﺍ ﰲ ﺍﻟﺴﻤﻌﺔِ ،ﻭﺣﻮﺭﺑـﻮﺍ ﻣـﻦ
ﺍﻟﻘﺮﺍﺑﺔِ ،ﻭﺃﹸﻭﺫﹸﻭﺍ ﻣﻦ ﺍﻟﻨﺎﺱِ ،ﻭﻣﻊ ﻫﺬﺍ ﺃﺣﺒﻮﻩ ﻛﻞﱠ ﺍﳊﺐ.
ﺳﺤِﺐ ﺑﻌﻀﻬﻢ ﻋﻠﻰ ﺍﻟﺮﻣﻀﺎﺀِ ،ﻭﺣﺒﺲ ﺁﺧﺮﻭﻥﹶ ﰲ ﺍﻟﻌﺮﺍﺀِ ،ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﻔﻨﻦ ﺍﻟﻜﻔـﺎﺭ ﰲ
ﺗﻌﺬﻳﺒﻪِ ،ﻭﺗﺄﻧﻘﻮﺍ ﰲ ﺍﻟﻨﻜﺎﻝِ ﺑﻪِ ،ﻭﻣﻊ ﻫﺬﺍ ﺃﺣﺒﻮﻩ ﻛﻞﱠ ﺍﳊﺐ.
ﺳﻠﺒﻮﺍ ﺃﻭﻃﺎﻢ ﻭﺩﻭﺭﻫﻢ ﻭﺃﻫﻠﻴﻬﻢ ﻭﺃﻣﻮﺍﳍﻢ ،ﻃﹸﺮﺩﻭﺍ ﻣﻦ ﻣﺮﺍﺗﻊِ ﺻﺒﺎﻫﻢ ، ﻭﻣﻼﻋﺐِ ﺷﺒﺎﻢ
ﻭﻣﻐﺎﱐ ﺃﻫﻠﻬِﻢ ، ﻭﻣﻊ ﺃﺣﺒﻮﻩ ﻛﻞﱠ ﺍﳊﺐ.
ﺍﺑﺘﻠﻲ ﺍﳌﺆﻣﻨﻮﻥ ﺑﺴﺒﺐِ ﺩﻋﻮﺗِﻪ ،ﻭﺯﻟﹾﺰِﻟﻮﺍ ﺯﻟﺰﺍﻻﹰ ﺷﺪﻳﺪﺍﹰ ،ﻭﺑﻠﻐﺖ ﻣﻨﻬﻢ ﺍﻟﻘﻠﻮﺏ ﺍﳊﻨـﺎﺟﺮ
ﻭﻇﻨﻮﺍ ﺑﺎﷲِ ﺍﻟﻈﻨﻮﻧﺎ ،ﻭﻣﻊ ﺃﺣﺒﻮﻩ ﻛﻞﱠ ﺍﳊﺐ.
ﻋﺮﺽ ﺻﻔﻮﺓﹸ ﺷﺒﺎﻢ ﻟﻠﺴﻴﻮﻑِ ﺍﳌﹸﺼﻠﹶﺘﺔِ ،ﻓﻜﺎﻧﺖ ﻋﻠﻰ ﺭﺅﻭﺳِـﻬِﻢ ﻛﺄﻏﺼـﺎﻥِ ﺍﻟﺸـﺠﺮﺓِ
ﺍﻟﻮﺍﺭﻓﺔِ .
ﺧﻀﺮﺍﺀ ﺗﻨﺒِﺖ ﺣﻮﻟﻨﺎ ﺍﻷﺯﻫـﺎﺭﺍ ﻭﻛﺄﻥﱠ ﻇﻞﱠ ﺍﻟﺴﻴﻒِ ﻇِﻞﱡ ﺣﺪﻳﻘﺔِ
ﻭﻗﹸﺪﻡ ﺭﺟﺎﻟﹸﻬﻢ ﻟﻠﻤﻌﺮﻛﺔِ ﻓﻜﺎﻧﻮﺍ ﻳﺄﺗﻮﻥﹶ ﺍﳌﻮﺕ ﻛﺄﻢ ﰲ ﻧﺰﻫﺔٍ ،ﺍﻭ ﰲ ﻟﻴﻠﺔ ﻋﻴـﺪٍ ؛ ﻷـﻢ
ﺃﺣﺒﻮﻩ ﻛﻞﱠ ﺍﳊﺐ.
ﻳﺮﺳﻞﹸ ﺃﺣﺪﻫﻢ ﺑﺮﺳﺎﻟﺔٍ ﻭﻳﻌﻠﻢ ﺃﻧﻪ ﻟﻦ ﻳﻌﻮﺩ ﺑﻌﺪﻫﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ،ﻓﻴﺆﺩﻱ ﺭﺳـﺎﻟﺘﻪ ،ﻭﻳﺒﻌـﺚﹸ
ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﰲ ﻣﻬ ﻤﺔٍ ﻭﻳﻌﻠﻢ ﺃﺎ ﺍﻟﻨﻬﺎﻳﺔﹸ ﻓﻴﺬﻫﺐ ﺭﺍﺿﻴﺎﹰ ؛ ﻷﻢ ﺃﺣﺒﻮﻩ ﻛﻞﱠ ﺍﳊﺐ.
ﻭﻟﻜﻦ ﳌﺎﺫﺍ ﺃﺣﺒﻮﻩ ﻭﺳﻌِﺪﻭﺍ ﺑﺮﺳﺎﻟﺘِﻪ ،ﻭﺍﻃﻤﺄﻧﻮﺍ ﺍﳌﻨﻬﺠﻪِ ،ﻭﺍﺳﺘﺒﺸﺮﻭﺍ ﺑﻘﺪﻭﻣﻪِ ،ﻭﻧﺴـﻮﺍ
ﻛﻞﱠ ﺃﱂٍ ﻭﻛﻞﱠ ﻣﺸﻘﺔٍ ﻭﺟﻬﺪٍ ﻭﻣﻌﺎﻧﺎﺓٍ ﻣﻦ ﺃﺟﻞِ ﺍﺗﺒﺎﻋِﻪِ ؟!
ﺇﻢ ﺭﺃﻭﺍ ﻓﻴﻪِ ﻛﻞﱠ ﻣﻌﺎﱐ ﺍﳋﲑِ ﻭﺍﻟﻔﺮﺡِ ،ﻭﻛﻞﱠ ﻋﻼﻣﺎﺕِ ﺍﻟﱪ ﻭﺍﳊﻖ ، ﻟﻘـﺪ ﻛـﺎﻥﹶ ﺁﻳـ ﹰﺔ
ﻟﻠﺴﺎﺋﻠﲔ ﰲ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭِ ،ﻟﻘﺪ ﺃﹶﺑﺮﺩ ﻏﻠﻴﻞﹶ ﻗﻠﻮﺑِﻬِﻢ ﲝﻨﺎﻧِﻪِ ،ﻭﺃﺛﻠﺞ ﺻﺪﻭﺭﻫﻢ ﲝﺪﻳﺜـﻪِ ،ﻭﺃﻓﹾﻌـﻢ
ﺃﺭﻭﺍﺣﻬﻢ ﺑﺮﺳﺎﻟﺘِﻪ .
ﻟﻘﺪ ﺳﻜﺐ ﰲ ﻗﻠﻮﻢ ﺍﻟﺮﺿﺎ ،ﻓﻤﺎ ﺣﺴﺒﻮﺍ ﻟﻶﻻﻡ ﰲ ﺳﺒﻴﻞِ ﺩﻋﻮﺗﻪِ ﺣﺴﺎﺑﺎﹰ ،ﻭﺃﻓﺎﺽ ﻋﻠﻰ
ﻧﻔﻮﺳِﻬِﻢ ﻣﻦ ﺍﻟﻴﻘﲔِ ﻣﺎ ﺃﻧﺴﺎﻫﻢ ﻛﻞﱠ ﺟﺮﺡٍ ﻭﻛﹶﺪﺭٍ ﻭﺗﻨﻐﻴﺺٍ .
ﺻﻘﹶﻞﹶ ﺿﻤﺎﺋﺮﻫﻢ ﺪﺍﻩ ، ﻭﺃﻧﺎﺭ ﺑﺼﺎﺋﺮﻫﻢ ﺑﺴﻨﺎﻩ ، ﺃﻟﻘﻰ ﻋﻦ ﻛﻮﺍﻫِﻠﻬﻢ ﺁﺻﺎﺭ ﺍﳉﺎﻫﻠﻴـﺔِ ،
ﻭﺣﻂﱠ ﻋﻦ ﻇﻬﻮﺭِﻫﻢ ﺃﻭﺯﺍﺭ ﺍﻟﻮﺛﻨﻴﺔِ ،ﻭﺧﻠﻊ ﻣﻦ ﺭﻗﺎﺑِﻬﻢ ﺗﺒﻌﺎﺕِ ﺍﻟﺸﺮﻙِ ﻭﺍﻟﻀﻼﻝِ ،ﻭﺃﻃﻔـﺄ ﻣـﻦ
ﺃﺭﻭﺍﺣِﻬﻢ ﻧﺎﺭ ﺍﳊﻘﺪِ ﻭﺍﻟﻌﺪﺍﻭﺓِ ،ﻭﺻﺐ ﻋﻠﻰ ﺍﳌﺸﺎﻋﺮِ ﻣﺎﺀَ ﺍﻟﻴﻘﲔ ،ﻓﻬﺪﺃﺕ ﻧﻔﻮﺳﻬﻢ ، ﻭﺳـﻜﻨﺖ
ﺃﺑﺪﺍﻧﻬﻢ ، ﻭﺍﻃﻤﺄﻧﺖ ﻗﻠﻮﺑﻬﻢ ،ﻭﺑﺮﺩﺕ ﺃﻋﺼﺎﺑﻬﻢ .
ﻭﺟﺪﻭﺍ ﻟﺬﱠﺓﹸ ﺍﻟﻌﻴﺶِ ﻣﻌﻪ ، ﻭﺍﻷﻧﺲ ﰲ ﻗﺮﺑﻪِ ،ﻭﺍﻟﺮﺿﺎ ﰲ ﺭﺣﺎﺑِﻪِ ،ﻭﺍﻷﻣـﻦ ﰲ ﺍﺗﺒﺎﻋـﻪِ ،
ﻭﺍﻟﻨﺠﺎﺓ ﰲ ﺍﻣﺘﺜﺎﻝِ ﺃﻣﺮِﻩِ ،ﻭﺍﻟﻐِﲎ ﰲ ﺍﻻﻗﺘﺪﺍﺀ ﺑﻪ .
﴿ ﻭﻣﺎ ﺃﹶﺭﺳ ﹾﻠﻨﺎﻙ ﺇِﻟﱠﺎ ﺭﺣﻤﺔﹰ ﻟﱢﻠﹾﻌﺎﻟﹶﻤِﲔ ﴿ ، ﴾ ﻭﺇِﻧﻚ ﻟﹶﺘﻬﺪِﻱ ﺇِﻟﹶﻰ ﺻِﺮﺍﻁٍ ﻣﺴـﺘﻘِﻴﻢٍ ﴾ ،
﴿ ﻭﻳﺨﺮِﺟﻬﻢ ﻣﻦِ ﺍﻟﻈﱡﻠﹸﻤﺎﺕِ ﺇِﻟﹶﻰ ﺍﻟﻨﻮﺭِ ﴾ ﴿ ،ﻫﻮ ﺍﻟﱠﺬِﻱ ﺑﻌﺚﹶ ﻓِﻲ ﺍﻟﹾﺄﹸﻣﻴﲔ ﺭﺳﻮﻻﹰ ﻣﻨﻬﻢ ﻳﺘﻠﹸـﻮ
ﻋ ﹶﻠﻴﻬِﻢ ﺁﻳﺎﺗِﻪِ ﻭﻳﺰﻛﱢﻴﻬِﻢ ﻭﻳﻌﻠﱢﻤﻬﻢ ﺍﻟﹾﻜِﺘﺎﺏ ﻭﺍﻟﹾﺤِﻜﹾﻤﺔﹶ ﻭﺇِﻥ ﻛﹶﺎﻧﻮﺍ ﻣِﻦ ﹶﻗﺒﻞﹸ ﻟﹶﻔِﻲ ﺿﻠﹶﺎﻝٍ ﻣﺒِﲔٍ ﴾،
﴿ ﻭﻳﻀﻊ ﻋﻨﻬﻢ ﺇِﺻﺮﻫﻢ ﻭﺍﻷَ ﹾﻏﻼﹶﻝﹶ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﻋ ﹶﻠﻴﻬِﻢ ﴿ ، ﴾ ﺍﺳﺘﺠِﻴﺒﻮﺍﹾ ﻟِﻠﹼﻪِ ﻭﻟِﻠﺮﺳـﻮﻝِ ﺇِﺫﹶﺍ
ﺩﻋﺎﻛﹸﻢ ﻟِﻤﺎ ﻳﺤﻴِﻴﻜﹸﻢ ﴿ ، ﴾ ﻭﻛﹸﻨﺘﻢ ﻋﻠﹶﻰ ﺷﻔﹶﺎ ﺣﻔﹾﺮﺓٍ ﻣﻦ ﺍﻟﻨﺎﺭِ ﻓﹶﺄﹶﻧﻘﹶﺬﹶﻛﹸﻢ ﻣﻨﻬﺎ ﴾ .
ﻟﻘﺪ ﻛﺎﻧﻮﺍ ﺳﻌﺪﺍﺀ ﺣﻘﹼﺎﹰ ﻣﻊ ﺇﻣﺎﻣِﻬﻢ ﻭﻗﺪﻭﺗِﻬﻢ ، ﻭﺣﻖ ﳍﻢ ﺃﻥﹾ ﻳﺴﻌﺪﻭﺍ ﻭﻳﺒﺘﻬﺠﻮﺍ .
ﺍﻟﻠﻬﻢ ﺻﻞﱢ ﻭﺳﻠﱢﻢ ﻋﻠﻰ ﳏﺮﺭِ ﺍﻟﻌﻘﻮﻝِ ﻣﻦ ﺃﻏﻼﻝِ ﺍﻻﳓﺮﺍﻑِ ،ﻭﻣﻨﻘﺬِ ﺍﻟﻨﻔﻮﺱِ ﻣﻦ ﻭﻳـﻼ ِ
ﺕ
ﺍﻟﻐﻮﺍﻳِﺔِ ،ﻭﺍﺭﺽ ﻋﻦ ﺍﻷﺻﺤﺎﺏِ ﻭﺍﻷﳎﺎﺩِ ،ﺟﺰﺍﺀَ ﻣﺎ ﺑﺬﻟﹸﻮﺍ ﻭﻗﺪﻣﻮﺍ .
ﺍﻃﺮﺩِ ﺍﳌﹶﻠﹶﻞﹶ ﻣِﻦ ﺣﻴﺎﺗِﻚ
ﺇﻥ ﻣﻦ ﻳﻌِﺶ ﻋﻤﺮﻩ ﻋﻠﻰ ﻭﺗﲑﺓٍ ﻭﺍﺣﺪﺓ ﺟﺪﻳﺮ ﺃﻥ ﻳﺼﻴﺒﻪ ﺍﳌﻠﻞﹸ ؛ ﻷﻥ ﺍﻟﻨﻔﺲ ﻣﻠﻮﻟﺔﹲ ،ﻓـﺈﻥﱠ
ﺍﻹﻧﺴﺎﻥﹶ ﺑﻄﺒﻌﻪِ ﻳﻤﻞﱡ ﺍﳊﺎﻟﺔﹶ ﺍﻟﻮﺍﺣﺪﺓﹶ ؛ ﻭﻟﺬﻟﻚ ﻏﺎﻳﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑـﲔ ﺍﻷﺯﻣﻨـﺔِ ﻭﺍﻷﻣﻜﻨـﺔِ ،
ﻭﺍﳌﻄﻌﻮﻣﺎﺕِ ﻭﺍﳌﺸﺮﻭﺑﺎﺕِ ،ﻭﺍﳌﺨﻠﻮﻗﺎﺕِ ،ﻟﻴﻞﹲ ﻭﺎﺭ ، ﻭﺳﻬﻞﹲ ﻭﺟﺒﻞﹲ ،ﻭﺃﺑﻴﺾ ﻭﺃﺳﻮﺩ ، ﻭﺣﺎﺭ
ﻭﺑﺎﺭﺩ ، ﻭﻇﻞﱞ ﻭﺣﺮﻭﺭ ،ﻭﺣﻠﹾﻮ ﻭﺣﺎﻣﺾ ، ﻭﻗﺪ ﺫﻛﺮ ﺍﷲُ ﻫﺬﺍ ﺍﻟﺘﻨﻮﻉ ﻭﺍﻻﺧـﺘﻼﻑ ﰲ ﻛﺘﺎﺑِـﻪِ :
ﺨﺘﻠِﻒ ﺃﹶﻟﹾﻮﺍﻧﻪ﴿ ﴾ﺻِﻨﻮﺍﻥﹲ ﻭ ﹶﻏﻴﺮ ﺻِﻨﻮﺍﻥٍ﴾ ﴿ﻣﺘﺸﺎﺑِﻬﺎﹰ ﻭ ﹶﻏﻴـﺮ
﴿ﻳﺨﺮﺝ ﻣِﻦ ﺑﻄﹸﻮﻧِﻬﺎ ﺷﺮﺍﺏ ﻣ
ﺨﺘﻠِﻒ ﺃﹶﻟﹾﻮﺍﻧﻬﺎ﴾ ﴿ ﻭﺗِﻠﹾﻚ ﺍﻷﻳﺎﻡ ﻧﺪﺍﻭِﻟﹸﻬﺎ ﺑـﻴﻦ
ﺠﺒﺎﻝِ ﺟﺪﺩ ﺑِﻴﺾ ﻭﺣﻤﺮ ﻣ
ﻣﺘﺸﺎﺑِﻪٍ﴾ ﴿ﻭﻣِﻦ ﺍﻟﹾ ِ
ﺍﻟﻨﺎﺱِ﴾ .
ﺼﺒِﺮ ﻋﻠﹶﻰ ﻃﹶﻌﺎﻡٍ ﻭﺍﺣِﺪٍ﴾
ﻭﻗﺪ ﻣﻞﱠ ﺑﻨﻮ ﺇﺳﺮﺍﺋﻴﻞ ﺃﺟﻮﺩ ﺍﻟﻄﻌﺎﻡِ ؛ ﻷﻢ ﺃﺩﺍﻣﻮﺍ ﺃﻛﹾﻠﻪ ﴿ :ﻟﹶﻦ ﻧ
.ﻭﻛﺎﻥ ﺍﳌﺄﻣﻮﻥﹸ ﻳﻘﺮﺃﹸ ﻣﺮﺓﹰ ﺟﺎﻟﺴﺎﹰ ،ﻭﻣﺮﺓﹰ ﻗﺎﺋﻤﺎﹰ ،ﻭﻣﺮﺓﹰ ﻭﻫﻮ ﳝﺸﻲ ،ﰒ ﻗﺎﻝ :ﺍﻟـﻨﻔﺲ ﻣﻠﻮﻟـﺔﹲ ،
﴿ﺍﻟﱠﺬِﻳﻦ ﻳﺬﹾﻛﹸﺮﻭﻥﹶ ﺍﻟﻠﹼﻪِ ﻗﻴﺎﻣﺎﹰ ﻭﻗﹸﻌﻮﺩﺍﹰ ﻭﻋﻠﹶﻰ ﺟﻨﻮﺑِﻬِﻢ. ﴾
ﻭﻣﻦ ﻳﺘﺄﻣﻞِ ﺍﻟﻌﺒﺎﺩﺍﺕِ ،ﻳﺠِﺪ ﺍﻟﺘﻨﻮﻉ ﻭﺍﳉﺪﺓﹶ ،ﻓﺄﻋﻤﺎﻝﹲ ﻗﻠﺒﻴﺔﹲ ﻭﻗﻮﻟﻴﺔﹲ ﻭﻋﻤﻠﻴﺔﹲ ﻭﻣﺎﻟﻴﺔﹲ ،ﺻﻼﺓﹲ
ﻭﺯﻛﺎﺓﹲ ﻭﺻﻮﻡ ﻭﺣﺞ ﻭﺟﻬﺎﺩ ، ﻭﺍﻟﺼﻼﺓﹸ ﻗﻴﺎﻡ ﻭﺭﻛﻮﻉ ﻭﺳﺠﻮﺩ ﻭﺟﻠﻮﺱ ، ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﻻﺭﺗﻴـﺎﺡ
ﻭﺍﻟﻨﺸﺎﻁ ﻭﻣﻮﺍﺻﻠﺔﹶ ﺍﻟﻌﻄﺎﺀِ ﻓﻌﻠﻴﻪِ ﺑﺎﻟﺘﻨﻮﻳﻊِ ﰲ ﻋﻤﻠِﻪِ ،ﻭﺍﻃﻼﻋِﻪِ ﻭﺣﻴﺎﺗِﻪِ ﺍﻟﻴﻮﻣﻴﺔِ ،ﻓﻌﻨﺪ ﺍﻟﻘﺮﺍﺀﺓِ ﻣﺜﻼﹰ
ﻳﻨﻮﻉ ﺍﻟﻔﻨﻮﻥﹶ ،ﻣﺎ ﺑﲔ ﻗﺮﺁﻥٍ ﻭﺗﻔﺴﲑٍ ﻭﺳﲑﺓٍ ﻭﺣﺪﻳﺚٍ ﻭﻓﻘﻪٍ ﻭﺗﺎﺭﻳﺦٍ ﻭﺃﺩﺏٍ ﻭﺛﻘﺎﻓﺔٍ ﻋﺎﻣﺔٍ ،ﻭﻫﻜﺬﺍ
،ﻳﻮﺯﻉ ﻭﻗﺘﻪ ﻣﺎ ﺑﲔ ﻋﺒﺎﺩﺓٍ ﻭﺗﻨﺎﻭﻝِ ﻣﺒﺎﺡٍ ،ﻭﺯﻳﺎﺩﺓٍ ﻭﺍﺳﺘﻘﺒﺎﻝِ ﺿﻴﻮﻑٍ ،ﻭﺭﻳﺎﺿﺔٍ ﻭﻧﺰﻫﺔٍ ،ﻓﺴﻮﻑ
ﳚﺪ ﻧﻔﺴﻪ ﻣﺘﻮﺛﱢﺒﺔﹰ ﻣﺸﺮﻗﺔﹰ ؛ ﻷﺎ ﲢﺐ ﺍﻟﺘﻨﻮﻳﻊ ﻭﺗﺴﺘﻤﻠﺢ ﺍﳉﺪﻳﺪ.
ﺩﻉِ ﺍﻟﻘﹶﻠﹶﻖ
ﻻ ﲢﺰﻥﹾ ،ﻓﺈﻥﱠ ﺭﺑﻚ ﻳﻘﻮﻝﹸ :
﴿ ﺃﹶﻟﹶﻢ ﻧﺸﺮﺡ ﻟﹶﻚ ﺻﺪﺭﻙ : ﴾ ﻭﻫﺬﺍ ﻋﺎﻡ ﻟﻜﻞﱢ ﻣﻦ ﲪﻞﹶ ﺍﳊﻖ ﻭﺃﺑﺼﺮ ﺍﻟﻨﻮﺭ ، ﻭﺳـﻠﹶﻚ
ﺍﳍﹸﺪﻯ .
﴿ﺃﹶﻓﹶﻤﻦ ﺷﺮﺡ ﺍﻟﻠﱠﻪ ﺻﺪﺭﻩ ﻟِﻠﹾﺈِﺳﻠﹶﺎﻡِ ﻓﹶﻬﻮ ﻋﻠﹶﻰ ﻧﻮﺭٍ ﻣﻦ ﺭﺑﻪِ ﻓﹶﻮﻳﻞﹲ ﻟﱢ ﹾﻠﻘﹶﺎﺳِﻴﺔِ ﻗﹸﻠﹸـﻮﺑﻬﻢ ﻣـﻦ
ﺫِﻛﹾﺮِ ﺍﻟﻠﱠﻪِ ﴾ :ﺇﺫﺍﹰ ﻓﻬﻨﺎﻙ ﺣﻖ ﻳﺸﺮﺡ ﺍﻟﺼﺪﻭﺭ ،ﻭﺑﺎﻃﻞﹲ ﻳﻘﺴﻴﻬﺎ .
ﻺﺳﻼﹶﻡِ﴾ :ﻓﻬﺬﺍ ﺍﻟﺪﻳﻦ ﻏﺎﻳﺔﹲ ﻻ ﻳﺼﻞﹸ ﺇﻟﻴﻬﺎ ﺇﻻ
﴿ﻓﹶﻤﻦ ﻳﺮِﺩِ ﺍﻟﻠﹼﻪ ﺃﹶﻥ ﻳﻬﺪِﻳﻪ ﻳﺸﺮﺡ ﺻﺪﺭﻩ ﻟِ ِ
ﺍﳌﺴﺪﺩ .
﴿ ﻻﹶ ﺗﺤﺰﻥﹾ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻣﻌﻨﺎ ﴾ :ﻳﻘﻮﻟﹸﻬﺎ ﻛﻞﱡ ﻣﻦ ﻳﺘﻴﻘﱠﻦ ﺭﻋﺎﻳﺔ ﺍﷲِ ،ﻭﻭﻻﻳﺘﻪ ﻭﻟﻄﻔﻪ ﻭﻧﺼﺮﻩ.
﴿ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢ ﺍﻟﻨﺎﺱ ﺇِﻥﱠ ﺍﻟﻨﺎﺱ ﻗﹶﺪ ﺟﻤﻌﻮﺍﹾ ﻟﹶﻜﹸﻢ ﻓﹶﺎﺧﺸﻮﻫﻢ ﻓﹶﺰﺍﺩﻫﻢ ﺇِﳝﺎﻧـﺎﹰ ﻭﻗﹶـﺎﻟﹸﻮﺍﹾ
ﺣﺴﺒﻨﺎ ﺍﻟﻠﹼﻪ ﻭﻧِﻌﻢ ﺍﻟﹾﻮﻛِﻴﻞﹸ ﴾ :ﻛﻔﺎﻳﺘﻪ ﺗﻜﻔﻴﻚ ،ﻭﻭﻻﻳﺘﻪ ﲢﻤﻴﻚ .
﴿ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺒِﻲ ﺣﺴﺒﻚ ﺍﻟﻠﹼﻪ ﻭﻣﻦِ ﺍﺗﺒﻌﻚ ﻣِﻦ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ : ﴾ ﻭﻛﻞﱡ ﻣﻦ ﺳﻠﻚ ﻫﺬﻩِ ﺍﳉﺎﺩﺓ
ﺣﺼﻞ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻔﻮﺯِ .
﴿ ﻭﺗﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻲ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻤﻮﺕ : ﴾ﻭﻣﺎ ﺳﻮﺍﻩ ﻓﻤﻴﺖ ﻏﹶﻴﺮ ﺣﻲ ، ﺯﺍﺋﻞﹲ ﻏﹶﻴﺮ ﺑﺎﻕٍ ،
ﺫﻟﻴﻞﹲ ﻭﻟﻴﺲ ﺑﻌﺰﻳﺰٍ .
﴿ ﻭﺍﺻﺒِﺮ ﻭﻣﺎ ﺻﺒﺮﻙ ﺇِﻻﱠ ﺑِﺎﻟﻠﹼﻪِ ﻭﻻﹶ ﺗﺤـﺰﻥﹾ ﻋﻠﹶـﻴﻬِﻢ ﻭﻻﹶ ﺗـﻚ ﻓِـﻲ ﺿـﻴﻖٍ ﻣﻤـﺎ
ﻳﻤﻜﹸﺮﻭﻥﹶ} {١٢٧ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻣﻊ ﺍﻟﱠﺬِﻳﻦ ﺍﺗﻘﹶﻮﺍﹾ ﻭﺍﻟﱠﺬِﻳﻦ ﻫﻢ ﻣﺤﺴِﻨﻮﻥﹶ﴾ :ﻓﻬـﺬﻩِ ﻣﻌﻴﺘـﻪ ﺍﳋﺎﺻـﺔﹸ
ﻷﻭﻟﻴﺎِﺋﻪِ ﺑﺎﳊﻔﻆِ ﻭﺍﻟﺮﻋﺎﻳﺔِ ﻭﺍﻟﺘﺄﻳﻴﺪِ ﻭﺍﻟﻮﻻﻳﺔِ ،ﲝﺴﺐِ ﺗﻘﻮﺍﻫﻢ ﻭﺟﻬﺎﺩِﻫﻢ.
﴿ﻭﻻﹶ ﺗﻬِﻨﻮﺍ ﻭﻻﹶ ﺗﺤﺰﻧﻮﺍ ﻭﺃﹶﻧﺘﻢ ﺍﻷَﻋﻠﹶﻮﻥﹶ ﺇِﻥ ﻛﹸﻨﺘﻢ ﻣ ﺆﻣِﻨِﲔ :﴾ﻋﻠﻮﺍﹰ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔِ ﻭﺍﳌﻜﺎﻧﺔِ .
﴿ ﻟﹶﻦ ﻳﻀﺮﻭﻛﹸﻢ ﺇِﻻﱠ ﺃﹶﺫﹰﻯ ﻭﺇِﻥ ﻳﻘﹶﺎﺗِﻠﹸﻮﻛﹸﻢ ﻳﻮﻟﱡﻮﻛﹸﻢ ﺍﻷَﺩﺑﺎﺭ ﺛﹸﻢ ﻻﹶ ﻳﻨﺼﺮﻭﻥﹶ ﴾ .
﴿ﻛﹶﺘﺐ ﺍﻟﻠﱠﻪ ﻟﹶﺄﹶﻏﹾ ِﻠﺒﻦ ﺃﹶﻧﺎ ﻭﺭﺳﻠِﻲ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻗﹶﻮِﻱ ﻋﺰِﻳﺰ. ﴾
﴿ ﺇِﻧﺎ ﻟﹶﻨﻨﺼﺮ ﺭﺳ ﹶﻠﻨﺎ ﻭﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻳﻮﻡ ﻳﻘﹸﻮﻡ ﺍﻟﹾﺄﹶﺷﻬﺎﺩ. ﴾
ﻭﻫﺬﺍ ﻋﻬﺪ ﻟﻦ ﳜﹾﻠﹶﻒ ، ﻭﻭﻋﺪ ﻟﻦ ﻳﺘﺄﺧﺮ.
﴿ ﻭﺃﹸﻓﹶﻮﺽ ﺃﹶﻣﺮِﻱ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺑﺼِﲑ ﺑِﺎﻟﹾﻌِﺒﺎﺩِ}{٤٤ﻓﹶﻮﻗﹶﺎﻩ ﺍﻟﻠﱠﻪ ﺳﻴﺌﹶﺎﺕِ ﻣﺎ ﻣﻜﹶﺮﻭﺍ﴾ .
﴿ ﻭﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ ﻓﹶ ﹾﻠﻴﺘﻮﻛﱠﻞِ ﺍﻟﹾﻤ ﺆﻣِﻨﻮﻥﹶ ﴾ .
ﻻ ﲢﺰﻥﹾ ﻭﻗﺪﺭ ﺃﻧﻚ ﻻ ﺗﻌﻴﺶ ﺇﻻ ﻳﻮﻣﺎﹰ ﻭﺍﺣﺪﺍﹰ ﻓﹶﺤﺴﺐ ، ﻓﻠﻤﺎﺫﺍ ﲢﺰﻥﹸ ﰲ ﻫـﺬﺍ ﺍﻟﻴـﻮﻡِ ،
ﻭﺗﻐﻀﺐ ﻭﺗﺜﻮﺭ ؟!
ﰲ ﺍﻷﺛﺮِ )) :ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﳌﺴﺎﺀَ ،ﻭﺇﺫﺍ ﺃﻣﺴﻴﺖ ﻓﻼ ﺗﻨﺘﻈﺮِ ﺍﻟﺼﺒﺎﺡ. ((
ﻭﺍﳌﻌﲎ :ﺃﻥ ﺗﻌﻴﺶ ﰲ ﺣﺪﻭﺩِ ﻳﻮﻣِﻚ ﻓﹶﺤﺴﺐ ، ﻓﻼ ﺗﺬﻛﺮِ ﺍﳌﺎﺿـﻲ ،ﻭﻻ ﺗﻘﻠـﻖ ﻣـﻦ
ﺍﳌﺴﺘﻘﺒﻞِ .ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻟﻚ ﺍﻟﺴﺎﻋﺔﹸ ﺍﻟﱵ ﺃﻧـﺖ ﻓﻴﻬـﺎ ﻣﺎ ﻣﻀﻰ ﻓﺎﺕ ﻭﺍﳌﺆﻣﻞ ﻏﹶﻴـﺐ
ﺇﻥﱠ ﺍﻻﺷﺘﻐﺎﻝﹶ ﺑﺎﳌﺎﺿﻲ ،ﻭﺗﺬﻛﱡﺮ ﺍﳌﺎﺿﻲ ،ﻭﺍﺟﺘﺮﺍﺭ ﺍﳌﺼﺎﺋﺐِ ﺍﻟـﱵ ﺣـﺪﺛﺖ ﻭﻣﻀـﺖ،
ﻭﺍﻟﻜﻮﺍﺭﺙﹶ ﺍﻟﱵ ﺍﻧﺘﻬﺖ ، ﺇﳕﺎ ﻫﻮ ﺿﺮﺏ ﻣﻦ ﺍﳊﹸﻤﻖِ ﻭﺍﳉﻨﻮﻥِ .
ﻳﻘﻮﻝ ﺍﳌﹶﺜﹶﻞﹸ ﺍﻟﺼﻴﲏ : ﻻ ﺗﻌﱪ ﺟِﺴﺮﺍﹰ ﺣﱴ ﺗﺄﺗﻴﻪ .
ﻭﻣﻌﲎ ﺫﻟﻚ :ﻻ ﺗﺴﺘﻌﺠﻞِ ﺍﳊﻮﺍﺩﺙﹶ ﻭﳘﻮﻣﻬﺎ ﻭﻏﻤﻮﻣﻬﺎ ﺣﱴ ﺗﻌﻴﺸﻬﺎ ﻭﺗﺪﺭﻛﹶﻬﺎ .
ﻳﻘﻮﻝﹸ ﺃﹶﺣﺪ ﺍﻟﺴﻠﻒِ :ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ، ﺇﳕﺎ ﺃﻧﺖ ﺛﻼﺛﺔﹸ ﺃﻳﺎﻡٍ :ﺃﻣﺴﻚ ﻭﻗﺪ ﻭﻟﱠﻰ ،ﻭﻏـﺪﻙ ﻭﱂﹾ
ﻳﺄﺕِ ،ﻭﻳﻮﻣﻚ ﻓﺎﺗﻖ ﺍﷲَ ﻓﻴﻪ .
ﻛﻴﻒ ﻳﻌﻴﺶ ﻣﻦ ﳛﻤﻞﹸ ﳘﻮﻡ ﺍﳌﺎﺿﻲ ﻭﺍﻟﻴﻮﻡِ ﻭﺍﳌﺴﺘﻘﺒﻞِ ؟! ﻛﻴﻒ ﻳﺮﺗﺎﺡ ﻣﻦ ﻳﺘﺬﻛﺮ ﻣﺎ ﺻﺎﺭ
ﻭﻣﺎ ﺟﺮﻯ ؟! ﻓﻴﻌﻴﺪﻩ ﻋﻠﻰ ﺫﺍﻛﺮﺗِﻪِ ،ﻭﻳﺘﺄﱂﹸ ﻟﻪ ، ﻭﺃﳌﹸﻪ ﻻ ﻳﻨﻔﻌﻪ ! .
ﻭﻣﻌﲎ )) :ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﳌﺴﺎﺀَ ،ﻭﺇﺫﺍ ﺃﻣﺴﻴﺖ ﻓﻼ ﺗﻨﺘﻈﺮِ ﺍﻟﺼﺒﺎﺡ :(( ﺃﻱ:
ﺃﻥ ﺗﻜﻮﻥﹸ ﻗﺼﲑ ﺍﻷﻣﻞِ ،ﺗﻨﺘﻈﺮ ﺍﻷﺟﻞﹶ ،ﻭﺗﺤﺴِﻦ ﺍﻟﻌﻤﻞﹶ ،ﻓﻼ ﺗﻄﻤﺢ ﻤﻮﻣﻚ ﻟﻐﲑِ ﻫﺬﺍ ﺍﻟﻴـﻮ ِﻡ
ﺍﻟﺬﻱ ﺗﻌﻴﺶ ﻓﻴﻪ ،ﻓﺘﺮﻛﹼﺰ ﺟﻬﻮﺩﻙ ﻋﻠﻴﻪ ،ﻭﺗﺮﺗﺐ ﺃﻋﻤﺎﻟﹶﻚ ، ﻭﺗﺼﺐ ﺍﻫﺘﻤﺎﻣﻚ ﻓﻴـﻪِ ،ﳏﺴـﻨﺎﹰ
ﺧﻠﻘﹶﻚ ﻣﻬﺘ ﻤﺎﹰ ﺑﺼﺤﺘِﻚ ،ﻣﺼﻠﺤﺎﹰ ﺃﺧﻼﻗﹶﻚ ﻣﻊ ﺍﻵﺧﺮﻳﻦ .
ﻭﻗﻔــﺔﹲ
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﻟﻘﻀﺎﺀَ ﻣﻔﺮﻭﻍﹲ ﻣﻨﻪ ، ﻭﺍﳌﻘﺪﻭﺭ ﻭﺍﻗﻊ ، ﻭﺍﻷﻗﻼﻡ ﺟﻔﱠـﺖ ، ﻭﺍﻟﺼـﺤﻒ
ﻃﹸﻮﻳﺖ ، ﻭﻛﻞﱡ ﺃﻣﺮٍ ﻣﺴﺘﻘﺮ ، ﻓﺤﺰﻧﻚ ﻻ ﻳﻘﺪﻡ ﰲ ﺍﻟﻮﺍﻗﻊِ ﺷﻴﺌﺎﹰ ﻭﻻ ﻳﺆﺧﺮ ، ﻭﻻ ﻳﺰﻳﺪ ﻭﻻ ﻳﻨﻘِﺺ.
ﻻ ﲢﺰﻥﹾ :ﻷﻧﻚ ﲝﺰﻧِﻚ ﺗﺮﻳﺪ ﺇﻳﻘﺎﻑ ﺍﻟﺰﻣﻦِ ،ﻭﺣﺒﺲ ﺍﻟﺸﻤﺲِ ،ﻭﺇﻋﺎﺩﺓﹶ ﻋﻘﺎﺭﺏِ ﺍﻟﺴﺎﻋﺔِ
،ﻭﺍﳌﺸﻲ ﺇﱃ ﺍﳋﻠﻒِ ،ﻭﺭﺩ ﺍﻟﻨﻬﺮِ ﺇﱃ ﻣﻨﺒﻌِﻪِ .
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﳊﺰﻥﹶ ﻛﺎﻟﺮﻳﺢِ ﺍﳍﻮﺟﺎﺀِ ﺗﻔﺴﺪ ﺍﳍﻮﺍﺀَ ،ﻭﺗﺒﻌﺜﺮ ﺍﳌـﺎﺀَ ،ﻭﺗﻐﻴـﺮ ﺍﻟﺴـﻤﺎﺀَ ،
ﻭﺗﻜﺴﺮ ﺍﻟﻮﺭﻭﺩ ﺍﻟﻴﺎﻧﻌﺔ ﰲ ﺍﳊﺪﻳﻘﺔِ ﺍﻟﻐﻨﺎﺀِ .
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﶈﺰﻭﻥ ﻛﺎﻟﻨﻬﺮِ ﺍﻷﲪﻖِ ﻳﻨﺤﺪﺭ ﻣﻦ ﺍﻟﺒﺤﺮِ ﻭﻳﺼﺐ ﰲ ﺍﻟﺒﺤـﺮِ ،ﻭﻛـﺎﻟﱵ
ﻧﻘﻀﺖ ﻏﺰﳍﺎ ﻣﻦ ﺑﻌﺪِ ﻗﻮﺓٍ ﺃﻧﻜﺎﺛﺎﹰ ،ﻭﻛﺎﻟﻨﺎﻓِﺦِ ﰲ ﻗﺮﺑﺔٍ ﻣﺜﻘﻮﺑﺔٍ ،ﻭﺍﻟﻜﺎﺗﺐِ ﺑﺈﺻﺒﻌﻪِ ﻋﻠﻰ ﺍﳌﺎﺀِ .
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻥﱠ ﻋﻤﺮﻙ ﺍﳊﻘﻴﻘﻲ ﺳﻌﺎﺩﺗﻚ ﻭﺭﺍﺣﺔﹸ ﺑﺎﻟِﻚ ،ﻓﻼ ﺗﻨﻔﻖ ﺃﻳﺎﻣـﻚ ﰲ ﺍﳊـﺰﻥِ ،
ﻭﺗﺒﺬﱢﺭ ﻟﻴﺎﻟﻴﻚ ﰲ ﺍﳍﻢ ، ﻭﺗﻮﺯﻉ ﺳﺎﻋﺎﺗِﻚ ﻋﻠﻰ ﺍﻟﻐﻤﻮﻡِ ﻭﻻ ﺗﺴﺮﻑ ﰲ ﺇﺿﺎﻋﺔِ ﺣﻴﺎﺗِﻚ ،ﻓـﺈﻥﱠ ﺍﷲ
ﻻ ﳛﺐ ﺍﳌﺴﺮﻓﲔ .
ﻟﻔﺮﺡ ﺑﺘﻮﺑﺔ ﺍﷲ ﻋﻠﻴﻚ
ﺃﻻ ﻳﺸﺮﺡ ﺻﺪﺭﻙ ، ﻭﻳﺰﻳﻞﹸ ﳘﱠﻚ ﻭﻏﻤﻚ ،ﻭﳚﻠﺐ ﺳﻌﺎﺩﺗﻚ ﻗﻮﻝﹸ ﺭﺑﻚ ﺟﻞﱠ ﰲ ﻋـﻼﻩ :
﴿ ﻗﹸﻞﹾ ﻳﺎ ِﻋﺒﺎﺩِﻱ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﺳﺮﻓﹸﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﻟﹶﺎ ﺗﻘﹾﻨﻄﹸﻮﺍ ﻣِﻦ ﺭﺣﻤﺔِ ﺍﻟﻠﱠﻪِ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻳﻐﻔِﺮ ﺍﻟـﺬﱡﻧﻮﺏ
ﺟﻤِﻴﻌﺎﹰ ﺇِﻧﻪ ﻫﻮ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﺮﺣِﻴﻢ ﴾ ؟ ﻓﺨﺎﻃﹶﺒﻬﻢ ﺑـ »ﻳﺎ ﻋﺒﺎﺩﻱ« ﺗﺄﻟﻴﻔـﺎﹰ ﻟﻘﻠـﻮﺑِﻬِﻢ ، ﻭﺗﺄﻧﻴﺴـﹰﺎ
ﻷﺭﻭﺍﺣِﻬِﻢ ، ﻭﺧﺺ ﺍﻟﺬﻳﻦ ﺃﺳﺮﻓﹸﻮﺍ ،ﻷﻢ ﺍﳌﻜﺜﺮﻭﻥ ﻣﻦ ﺍﻟﺬﻧﻮﺏِ ﻭﺍﳋﻄﺎﻳﺎ ﻓﻜﻴـﻒ ﺑﻐﲑِﻫـﻢ ؟!
ﻭﺎﻫﻢ ﻋﻦِ ﺍﻟﻘﻨﻮﻁِ ﻭﺍﻟﻴﺄﺱِ ﻣﻦ ﺍﳌﻐﻔﺮﺓِ ﻭﺃﺧﱪ ﺃﻧﻪ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﻛﻠﱠﻬـﺎ ﳌـﻦ ﺗـﺎﺏ ،ﻛﺒﲑﻫـﺎ
ﻭﺻﻐﲑﻫﺎ ،ﺩﻗﻴﻘﻬﺎ ﻭﺟﻠﻴﻠﹶﻬﺎ .ﰒ ﻭﺻﻒ ﻧﻔﺴﻪ ﺑﺎﻟﻀﻤﺎﺋﺮِ ﺍﳌﺆﻛﺪﺓِ ،ﻭ »ﺍﻟـ « ﺍﻟﺘﻌﺮﻳـﻒِ ﺍﻟـﱵ
ﺗﻘﺘﻀﻲ ﻛﻤﺎﻝ ﺍﻟﺼﻔﺔِ ،ﻓﻘﺎﻝ ﴿ :ﺇِﻧﻪ ﻫﻮ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﺮﺣِﻴﻢ. ﴾
ﺃﻻ ﺗﺴﻌﺪ ﻭﺗﻔﺮﺡ ﺑﻘﻮﻟِﻪِ ﺟﻞﱠ ﰲ ﻋﻼﻩ ﴿ :ﻭﺍﻟﱠﺬِﻳﻦ ﺇِﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﺍﹾ ﻓﹶﺎﺣِﺸﺔﹰ ﺃﹶﻭ ﻇﹶﻠﹶﻤﻮﺍﹾ ﺃﹶﻧﻔﹸﺴـﻬﻢ
ﺫﹶﻛﹶﺮﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻓﹶﺎﺳﺘﻐﻔﹶﺮﻭﺍﹾ ﻟِﺬﹸﻧﻮﺑِﻬِﻢ ﻭﻣﻦ ﻳﻐﻔِﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺇِﻻﱠ ﺍﻟﻠﹼﻪ ﻭﻟﹶﻢ ﻳﺼِﺮﻭﺍﹾ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﻌﻠﹸﻮﺍﹾ ﻭﻫـﻢ
ﻳﻌﻠﹶﻤﻮﻥﹶ ﴾ ؟!
ﻭﻗﻮﻟِﻪِ ﺟﻞﱠ ﰲ ﻋﻼﻩ ﴿ :ﻭﻣﻦ ﻳﻌﻤﻞﹾ ﺳﻮﺀﺍﹰ ﺃﹶﻭ ﻳﻈﹾﻠِﻢ ﻧﻔﹾﺴﻪ ﺛﹸﻢ ﻳﺴﺘﻐﻔِﺮِ ﺍﻟﻠﹼﻪ ﻳﺠِـﺪِ ﺍﻟﻠﹼـﻪ
ﻏﹶﻔﹸﻮﺭﺍﹰ ﺭﺣِﻴﻤﺎﹰ ﴾ ؟!
ﺠﺘﻨِﺒﻮﺍﹾ ﻛﹶﺒﺂﺋِﺮ ﻣﺎ ﺗﻨﻬﻮﻥﹶ ﻋﻨﻪ ﻧﻜﹶﻔﱢﺮ ﻋﻨﻜﹸﻢ ﺳﻴﺌﹶﺎﺗِﻜﹸﻢ ﻭﻧﺪﺧِﻠﹾﻜﹸﻢ ﻣـﺪﺧﻼﹰ
ﻭﻗﻮﻟِﻪِ ﴿ :ﺇِﻥ ﺗ
ﻛﹶﺮِﳝﺎﹰ ﴾ ؟!
ﻭﻗﻮﻟِﻪِ ﻋﺰ ﻣﻦ ﻗﺎﺋﻞٍ ﴿ :ﻭﻟﹶﻮ ﺃﹶﻧﻬﻢ ﺇِﺫ ﻇﱠﻠﹶﻤﻮﺍﹾ ﺃﹶﻧﻔﹸﺴﻬﻢ ﺟﺂﺅﻭﻙ ﻓﹶﺎﺳﺘﻐﻔﹶﺮﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻭﺍﺳﺘﻐﻔﹶﺮ
ﻟﹶﻬﻢ ﺍﻟﺮﺳﻮﻝﹸ ﻟﹶﻮ ﺟﺪﻭﺍﹾ ﺍﻟﻠﹼﻪ ﺗﻮﺍﺑﺎﹰ ﺭﺣِﻴﻤﺎﹰ ﴾ ؟!
ﻭﻗﻮﻟِﻪِ ﺗﻌﺎﱃ ﴿ :ﻭِﺇﻧﻲ ﻟﹶﻐﻔﱠﺎﺭ ﻟﱢﻤﻦ ﺗﺎﺏ ﻭﺁﻣﻦ ﻭﻋﻤِﻞﹶ ﺻﺎﻟِﺤﺎﹰ ﺛﹸﻢ ﺍﻫﺘﺪﻯ ﴾ ؟!
ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻧﻔﺴﺎﹰ ﻗﺎﻝ ﴿ :ﺭﺏ ﺇِﻧﻲ ﻇﹶﻠﹶﻤﺖ ﻧﻔﹾﺴِﻲ ﻓﹶﺎﻏﹾﻔِﺮ ﻟِﻲ ﻓﹶﻐﻔﹶﺮ ﻟﹶﻪ.﴾ ﻭﳌﺎ ﻗﹶﺘﻞﹶ ﻣﻮﺳﻰ
ﻭﻗﺎﻝ ﻋﻦ ﺩﺍﻭﺩ ﺑﻌﺪﻣﺎ ﺗﺎﺏ ﻭﺃﻧﺎﺏ ﴿ :ﻓﹶﻐﻔﹶﺮﻧﺎ ﻟﹶﻪ ﺫﹶﻟِﻚ ﻭﺇِﻥﱠ ﻟﹶﻪ ﻋِﻨﺪﻧﺎ ﻟﹶﺰﻟﹾﻔﹶـﻰ ﻭﺣﺴـﻦ
ﻣﺂﺏٍ ﴾ .
ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﺃﺭﺣﻤﻪ ﻭﺃﻛﺮﻣﻪ !! ﺣﱴ ﺇﻧﻪ ﻋﺮﺽ ﺭﲪﺘﻪ ﻭﻣﻐﻔﺮﺗﻪ ﳌﻦ ﻗﺎﻝﹶ ﻳﻠﺒﺘﺜﻠﻴﺚِ ،ﻓﻘـﺎﻝ
ﻋﻨﻬﻢ ﴿ :ﻟﱠﻘﹶﺪ ﻛﹶﻔﹶﺮ ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﺛﹶﺎﻟِﺚﹸ ﺛﹶﻼﹶﺛﹶﺔٍ ﻭﻣﺎ ﻣِﻦِ ﺇﻟﹶـﻪٍ ﺇِﻻﱠ ِﺇﻟﹶـﻪ ﻭﺍﺣِـﺪ ﻭﺇِﻥ ﻟﱠـﻢ
ﻳﻨﺘﻬﻮﺍﹾ ﻋﻤﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻟﹶﻴﻤﺴﻦ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﻣِﻨﻬﻢ ﻋﺬﹶﺍﺏ ﺃﹶﻟِﻴﻢ {٧٣}ﺃﹶﻓﹶﻼﹶ ﻳﺘﻮﺑـﻮﻥﹶ ِﺇﻟﹶـﻰ ﺍﻟﻠﹼـﻪِ
ﻭﻳﺴﺘﻐﻔِﺮﻭﻧﻪ ﻭﺍﻟﻠﹼﻪ ﻏﹶﻔﹸﻮﺭ ﺭﺣِﻴﻢ. ﴾
ﻭﻳﻘﻮﻝﹸ rﻓﻴﻤﺎ ﺻﺢ ﻋﻨﻪ )) : ﻳﻘﻮﻝﹸ ﺍﷲُ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﺇﻧﻚ ﻣﺎ ﺩﻋـﻮﺗﲏ
ﻭﺭﺟﻮﺗﲏ ﺇﻻ ﻏﻔﺮﺕ ﻟﻚ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻣﻨﻚ ﻭﻻ ﺃﺑﺎﱄ ،ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﻟﻮ ﺑﻠﻐﺖ ﺫﻧﻮﺑﻚ ﻋﻨـﺎﻥﹶ
ﺍﻟﺴﻤﺎﺀِ ،ﰒﱠ ﺍﺳﺘﻐﻔﺮﺗﲏ ﻏﻔﺮﺕ ﻟﻚ ﻭﻻ ﺃﹸﺑﺎﱄ ،ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﻟﻮ ﺃﺗﻴﺘﲏ ﺑﻘﹸﺮﺍﺏِ ﺍﻷﺭﺽِ ﺧﻄﺎﻳـﺎ
ﰒ ﻟﻘﻴﺘﲏ ﻻ ﺗﺸﺮﻙ ﰊ ﺷﻴﺌﺎﹰ ،ﻷﺗﻴﺘﻚ ﺑﻘﺮﺍﺑِﻬﺎ ﻣﻐﻔﺮﺓﹰ (( .
ﻭﰲ ﺍﻟﺼﺤﻴﺢ ﻋﻨﻪ r ﺃﻧﻪ ﻗﺎﻝ )) :ﺇﻥﱠ ﺍﷲ ﻳﺒﺴﻂﹸ ﻳﺪﻩ ﺑﺎﻟﻠﻴﻞِ ﻟﻴﺘﻮﺏ ﻣﺴـﻲﺀُ ﺍﻟﻨـﻬﺎﺭِ ،
ﻭﻳﺒﺴﻂﹸ ﻳﺪﻩ ﺑﺎﻟﻨﻬﺎﺭ ﻟﻴﺘﻮﺏ ﻣﺴﻲﺀُ ﺍﻟﻠﻴﻞِ ،ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ ﻣﻦ ﻣﻐﺮﺑِﻬﺎ (( .
ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ )) : ﻳﺎ ﻋﺒﺎﺩﻱ ،ﺇﻧﻜﻢ ﺗﺬﻧﺒﻮﻥ ﺑﺎﻟﻠﻴﻞِ ﻭﺍﻟﻨـﻬﺎﺭِ ،ﻭﺃﻧـﺎ ﺃﻏﻔـﺮ
ﺍﻟﺬﻧﻮﺏ ﲨﻴﻌﺎﹰ ،ﻓﺎﺳﺘﻐﻔﺮﻭﱐ ﺃﻏﻔﺮ ﻟﻜﻢ (( .
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩِ ،ﻟﻮ ﱂﹾ ﺗﺬﻧﺒﻮﺍ ﻟﺬﻫﺐ ﺍﷲُ ﺑﻜﻢ ﻭﳉـﺎﺀَ
ﺑﻘﻮﻡٍ ﺁﺧﺮﻳﻦ ﻳﺬﻧﺒﻮﻥ ،ﻓﻴﺴﺘﻐﻔﺮﻭﻥ ﺍﷲ ،ﻓﻴﻐﻔﺮ ﳍﻢ (( .
ﻭﰲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢٍ )) :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩِ ﻟﻮ ﱂﹾ ﺗﺬﻧﺒﻮﺍ ﻟﹶﺨِﻔﹾﺖ ﻋﻠﻴﻜﻢ ﻣﺎ ﻫﻮ ﺃﺷـﺪ
ﻣﻦ ﺍﻟﺬﻧﺐِ ،ﻭﻫﻮ ﺍﻟﻌﺠﺐ. ((
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢ )) :ﻛﻠﱡﻜﻢ ﺧﻄﱠﺎﺀٌ ،ﻭﺧﲑ ﺍﳋﻄﱠﺎﺋﲔ ﺍﻟﺘﻮﺍﺑﻮﻥ (( .
ﻭﺻﺢ ﻋﻨﻪ rﺃﻧﻪ ﻗﺎﻝﹶ )) :ﷲُ ﺃﻓﺮﺡ ﺑﺘﻮﺑﺔِ ﻋﺒﺪِﻩ ﻣﻦ ﺃﺣﺪﻛﻢ ﻛﺎﻥ ﻋﻠﻰ ﺭﺍﺣﻠﺘِﻪِ ،ﻋﻠﻴﻬﺎ
ﻃﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ ،ﻓﻀﻠﱠﺖ ﻣﻨﻪ ﰲ ﺍﻟﺼﺤﺮﺍﺀ ،ﻓﺒﺤﺚ ﻋﻨﻬﺎ ﺣﱴ ﺃﻳِﺲ ، ﻓﻨﺎﻡ ﰒ ﺍﺳﺘﻴﻘﻆ ﻓـﺈﺫﺍ
ﻫﻲ ﻋﻨﺪ ﺭﺃﺳِﻪ ،ﻓﻘﺎﻝ :ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﻋﺒﺪﻱ ،ﻭﺃﻧﺎ ﺭﺑﻚ . ﺃﺧﻄﺄ ﻣﻦ ﺷﺪﺓِ ﺍﻟﻔﺮﺡِ (( .
ﻭﺻﺢ ﻋﻨﻪ rﺃﻧﻪ ﻗﺎﻝﹶ )) :ﺇﻥﱠ ﻋﺒﺪﺍﹰ ﺃﺫﻧﺐ ﺫﻧﺒﺎﹰ ﻓﻘﺎﻝ :ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﺫﻧـﱯ ﻓﺈﻧـﻪ ﻻ
ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ ،ﰒ ﺃﺫﻧﺐ ﺫﻧﺒﺎﹰ ،ﻓﻘﺎﻝ :ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﺫﻧﱯ ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ
ﺃﻧﺖ ،ﰒ ﺃﺫﻧﺐ ﺫﻧﺒﺎﹰ ،ﻓﻘﺎﻝ :ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﱄ ﺫﻧﱯ ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ .ﻓﻘـﺎﻝ ﺍﷲُ
ﻋﺰ ﻭﺟﻞﱠ ﻋﻠِﻢ ﻋﺒﺪﻱ ﺃﻥﱠ ﻟﻪ ﺭﺑﺎﹰ ﻳﺄﺧﺬﹸ ﺑﺎﻟﺬﻧﺐِ ،ﻭﻳﻌﻔﻮ ﻋﻦ ﺍﻟﺬﻧﺐِ ،ﻓﻠﻴﻔﻌﻞﹾ ﻋﺒﺪﻱ ﻣﺎ ﺷﺎﺀ((.
ﻭﺍﳌﻌﲎ :ﻣﺎ ﺩﺍﻡ ﺃﻧﻪ ﻳﺘﻮﺏ ﻭﻳﺴﺘﻐﻔﺮ ﻭﻳﻨﺪﻡ ، ﻓﺈﱐ ﺃﻏﻔﺮ ﻟﻪ .
ﻛﻞﱡ ﺷﻲﺀٍ ﺑﻘﻀﺎﺀٍ ﻭﻗﺪﺭ
ﻛﻞﱡ ﺷﻲﺀٍ ﺑﻘﻀﺎﺀٍ ﻭﻗﺪﺭٍ ،ﻭﻫﺬﺍ ﻣﻌﺘﻘﺪ ﺃﻫﻞِ ﺍﻹﺳﻼﻡِ ،ﺃﺗﺒﺎﻉِ ﺭﺳﻮﻝِ ﺍﳍﺪﻯ r؛ ﺃﻧـﻪ ﻻ
ﻳﻘﻊ ﺷﻲﺀٌ ﰲ ﺍﻟﻜﻮﻥِ ﺇﻻ ﺑﻌﻠﻢِ ﺍﷲِ ﻭﺑﺈﺫﻧِﻪ ﻭﺑﺘﻘﺪﻳﺮِﻩ .
﴿ ﻣﺎ ﺃﹶﺻﺎﺏ ﻣِﻦ ﻣﺼِﻴﺒﺔٍ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻭﻟﹶﺎ ﻓِﻲ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺇِﻟﱠﺎ ﻓِﻲ ﻛِﺘﺎﺏٍ ﻣﻦ ﹶﻗﺒﻞِ ﺃﹶﻥ ﻧﺒﺮﺃﹶﻫـﺎ
ﺇِﻥﱠ ﺫﹶﻟِﻚ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻳﺴِﲑ. ﴾
﴿ ﺇِﻧﺎ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﺧ ﹶﻠﻘﹾﻨﺎﻩ ﺑِﻘﹶﺪﺭٍ ﴾ .
﴿ ﻭﻟﹶﻨﺒ ﹸﻠﻮﻧﻜﹸﻢ ﺑِﺸﻲﺀٍ ﻣﻦ ﺍﻟﹾﺨﻮﻑ ﻭﺍﻟﹾﺠﻮﻉِ ﻭﻧﻘﹾﺺٍ ﻣﻦ ﺍﻷَﻣﻮﺍﻝِ ﻭﺍﻷﻧﻔﹸﺲِ ﻭﺍﻟﺜﱠﻤـﺮﺍﺕِ
ﻭﺑﺸﺮِ ﺍﻟﺼﺎﺑِﺮِﻳﻦ. ﴾
ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﻋﺠﺒﺎﹰ ﻷﻣﺮِ ﺍﳌﺆﻣﻦِ !! ﺇﻥﱠ ﺃﻣﺮﻩ ﻛﻠﱠﻪ ﻟﻪ ﺧﲑ ،ﺇﻥﹾ ﺃﺻﺎﺑﺘﻪ ﺳﺮﺍﺀُ ﺷـﻜﺮ
ﻓﻜﺎﻥ ﺧﲑﺍﹰ ﻟﻪ ،ﻭﺇﻥﹾ ﺃﺻﺎﺑﺘﻪ ﺿﺮﺍﺀُ ﺻﱪ ﻓﻜﺎﻥ ﺧﲑﺍﹰ ﻟﻪ ،ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻ ﻟﻠﻤﺆﻣﻦ (( .
ﻭﺻﺢ ﻋﻨﻪ rﺃﻧﻪ ﻗﺎﻝ )) :ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝِ ﺍﷲَ ،ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲِ ،ﻭﺍﻋﻠﻢ
ﺃﻥﱠ ﺍﻷﻣﺔﹶ ﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥﹾ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲﺀٍ ﱂ ﻳﻨﻔﻌﻮﻙ ﺇﻻ ﺑﺸﻲﺀٍ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲُ ﻟـﻚ ِ ،ﻭﺇﻥ
ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮﻭﻙ ﺑﺸﻲﺀٍ ﱂ ﻳﻀﺮﻭﻙ ﺇﻻ ﺑﺸﻲﺀٍ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲُ ﻋﻠﻴﻚ ، ﺭﻓﻌﺖِ ﺍﻷﻗﻼﻡ،
ﻭﺟﻔﱠﺖِ ﺍﻟﺼﺤﻒ. ((
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢ ﺃﻳﻀﺎﹰ )) :ﻭﺍﻋﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﻚ ﱂ ﻳﻜﻨﻊ ﻟِﻴﺨﻄﺌﹶﻚ ،ﻭﻣﺎ ﺃﺧﻄﺄﻙ
ﱂﹾ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ (( .
ﻭﺻﺢ ﻋﻨﻪ rﺃﻧﻪ ﻗﺎﻝﹶ )) :ﺟﻒ ﺍﻟﻘﻠﻢ ﻳﺎ ﺃﺑﺎ ﻫﺮﻳﺮﺓ ﲟﺎ ﺃﻧﺖ ﻻﻕٍ (( .
ﻭﺻﺢ ﻋﻨﻪ rﺃﻧﻪ ﻗﺎﻝﹶ )) :ﺍﺣﺮﺹ ﻋﻠﻰ ﻣﺎ ﻳﻨﻔﻌﻚ ،ﻭﺍﺳﺘﻌﻦ ﺑـﺎﷲِ ﻭﻻ ﺗﻌﺠـﺰ ، ﻭﻻ
ﺗﻘﻞﹾ :ﻟﻮ ﺃﱐ ﻓﻌﻠﺖ ﻛﺬﺍ ﻟﻜﺎﻥ ﻛﺬﺍ ﻭﻛﺬﺍ ،ﻭﻟﻜﻦ ﻗﻞﹾ :ﻗﺪﺭ ﺍﷲُ ﻭﻣﺎ ﺷﺎﺀَ ﻓﹶﻌﻞﹶ (( .
ﻭﰲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢٍ ﻋﻨﻪ )) : rﻻ ﻳﻘﻀﻲ ﺍﷲُ ﻗﻀﺎﺀً ﻟﻠﻌﺒﺪِ ﺇﻻ ﻛﺎﻥ ﺧﲑﺍﹰ ﻟﻪ (( .
ﺳﺌﻞ ﺷﻴﺦ ﺍﻹﺳﻼﻡِ ﺍﺑﻦ ﺗﻴﻤﻴﺔﹶ ﻋﻦ ﺍﳌﻌﺼﻴﺔِ :ﻫﻞﹾ ﻫﻲ ﺧﻴﺮ ﻟﻠﻌﺒﺪِ ؟ ﻗﺎﻝﹶ :ﻧﻌﻢ ﺑﺸﺮﻃِﻬﺎ ﻣﻦ
ﺍﻟﻨﺪﻡِ ﻭﺍﻟﺘﻮﺑﺔِ ،ﻭﺍﻻﺳﺘﻐﻔﺎﺭِ ﻭﺍﻻﻧﻜﺴﺎﺭِ .
ﻭﻗﻮﻟﹸﻪ ﺳﺒﺤﺎﻧﻪ ﴿ :ﻭﻋﺴﻰ ﺃﹶﻥ ﺗﻜﹾﺮﻫﻮﺍﹾ ﺷﻴﺌﺎﹰ ﻭﻫﻮ ﺧﻴﺮ ﻟﱠﻜﹸﻢ ﻭﻋﺴﻰ ﺃﹶﻥ ﺗﺤِﺒـﻮﺍﹾ ﺷـﻴﺌﺎﹰ
ﻭﻫﻮ ﺷﺮ ﻟﱠﻜﹸﻢ ﻭﺍﻟﻠﹼﻪ ﻳﻌﻠﹶﻢ ﻭﺃﹶﻧﺘﻢ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ ﴾ .
ﲡﺮﻱ ﺍﳌﻘﺎﺩﻳﺮ ﻋﻠﻰ ﻏﺮﺯِ ﺍﻹِﺑـﺮ ﻫﻲ ﺍﳌﻘﺎﺩﻳﺮ ﻓﻠﹸﻤـﲏ ﺃﻭ ﻓﹶـﺬﹶﺭ
ﺍﻧﺘﻈﺮِ ﺍﻟﻔﺮﺝ
ﰲ ﺍﳊﺪﻳﺚِ ﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ » : ﺃﻓﻀﻞﹸ ﺍﻟﻌﺒﺎﺩﺓِ :ﺍﻧﺘﻈﺎﺭ ﺍﻟﻔﹶﺮﺝِ « ﴿ .ﺃﹶﻟﹶـﻴﺲ ﺍﻟﺼـﺒﺢ
ﺑِﻘﹶﺮِﻳﺐٍ ﴾ .
ﺻﺒﺢ ﺍﳌﻬﻤﻮﻣﲔ ﻭﺍﳌﻐﻤﻮﻣﲔ ﻻﺡ ، ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﻟﺼﺒﺎﺡِ ،ﻭﺍﺭﺗﻘﺐِ ﺍﻟﻔﹶﺘﺢ ﻣﻦ ﺍﻟﻔﺘﺎﺡِ .
ﺗﻘﻮﻝﹸ ﺍﻟﻌﺮﺏ » : ﺇﺫﺍ ﺍﺷﺘﺪ ﺍﳊﺒﻞﹸ ﺍﻧﻘﻄﻊ « .
ﻭﺍﳌﻌﲎ :ﺇﺫﺍ ﺗﺄﺯﻣﺖِ ﺍﻷﻣﻮﺭ ، ﻓﺎﻧﺘﻈﺮ ﻓﺮﺟﺎﹰ ﻭﳐﺮﺟﺎﹰ .
ﻭﻗﺎﻝﹶ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ :ﻭﻣﻦ ﻳﺘﻖِ ﺍﻟﻠﱠﻪ ﻳﺠﻌﻞ ﻟﱠﻪ ﻣﺨﺮﺟﺎﹰ ﴾ .ﻭﻗﺎﻝﹶ ﺟﻞﱠ ﺷﺄﻧﻪ ﴿ :ﻭﻣﻦ
ﻳﺘﻖِ ﺍﻟﻠﱠﻪ ﻳﻜﹶﻔﱢﺮ ﻋﻨﻪ ﺳﻴﺌﹶﺎﺗِﻪِ ﻭﻳﻌﻈِﻢ ﻟﹶﻪ ﺃﹶﺟﺮﺍﹰ ﴾ ﴿ .ﻭﻣﻦ ﻳﺘﻖِ ﺍﻟﻠﱠﻪ ﻳﺠﻌﻞ ﻟﱠﻪ ﻣِﻦ ﺃﹶﻣﺮِﻩِ ﻳﺴﺮﺍﹰ ﴾ .
ﻭﻗﺎﻟﺖ ﺍﻟﻌﺮﺏ:
ﰒ ﻳـــﺬﻫﺒﻦ ﻭﻻ ﳚﻨـــﻪ ﺍﻟﻐﻤـــﺮﺍﺕ ﰒﱠ ﻳﻨﺠﻠِﻴﻨـــﻪ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻭﻛﻢ ﺳﺮﻭﺭٍ ﻗﺪ ﺃﺗﻰ ﺑﻌـﺪ ﺍﻷﺳـﻰ ﻛﻢ ﻓﺮﺝٍ ﺑﻌﺪ ﺇﻳـﺎﺱٍ ﻗـﺪ ﺃﺗـﻰ
ﺣﻠﹾﻮ ﺍﳉﻨﻰ ﺍﻟﺮﺍﺋﻖ ﻣﻦ ﺷﻮﻙِ ﺍﻟﺴـﻔﺎ ﻣﻦ ﳛﺴﻦِ ﺍﻟﻈﻦ ﺑﺬﻱ ﺍﻟﻌﺮﺵِ ﺟـﲎ
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) :ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ ،ﻓﻠﹾﻴﻈﻦ ﰊ ﻣﺎ ﺷﺎﺀَ (( .
ﺼﺮﻧﺎ ﻓﹶﻨﺠﻲ ﻣﻦ ﻧﺸﺎﺀ ﴾ .
﴿ ﺣﺘﻰ ﺇِﺫﹶﺍ ﺍﺳﺘﻴﺄﹶﺱ ﺍﻟﺮﺳﻞﹸ ﻭ ﹶﻇﻨﻮﺍﹾ ﺃﹶﻧﻬﻢ ﻗﹶﺪ ﻛﹸﺬِﺑﻮﺍﹾ ﺟﺎﺀﻫﻢ ﻧ
ﻭﻗﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﴿ : ﻓﹶﺈِﻥﱠ ﻣﻊ ﺍﻟﹾﻌﺴﺮِ ﻳﺴﺮﺍﹰ} {٥ﺇِﻥﱠ ﻣﻊ ﺍﻟﹾﻌﺴﺮِ ﻳﺴﺮﺍﹰ ﴾ .
ﻗﺎﻝ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ – ﻭﺑﻌﻀﻬﻢ ﳚﻌﻠﹸﻪ ﺣﺪﻳﺜﺎﹰ )) : -ﻟﻦ ﻳﻐﻠﺐ ﻋﺴﺮ ﻳﺴﺮﻳﻦ (( .
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿ : ﻟﹶﻌﻞﱠ ﺍﻟﻠﱠﻪ ﻳﺤﺪِﺙﹸ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺃﹶﻣﺮﺍﹰ ﴾ .
ﻣﻦ ﺍﻟﹾﻤﺤﺴِﻨِﲔ.﴾ ﻭﻗﺎﻝﹶ ﺟﻞﱠ ﺍﲰﻪ﴿ :ﺃﹶﻻ ﺇِﻥﱠ ﻧﺼﺮ ﺍﻟﻠﹼﻪِ ﻗﹶﺮِﻳﺐ ﴿. ﴾ﺇِﻥﱠ ﺭﺣﻤﺖ ﺍﻟﻠﹼﻪِ ﻗﹶﺮِﻳﺐ
ﺼﺒﺮِ ،ﻭﺃﻥ ﺍﻟﻔﹶﺮﺝ ﻣﻊ ﺍﻟﻜﹸﺮﺏِ (( .
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢ )) :ﻭﺍﻋﻠﻢ ﺃﻥﱠ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟ
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻓﺄﻗﺮﺏ ﺍﻷﻣﺮِ ﺃﺩﻧﺎﻩ ﺇﱃ ﺍﻟﻔﹶـﺮﺝِ ﺇﺫﺍ ﺗﻀﺎﻳﻖ ﺃﻣﺮ ﻓﺎﻧﺘﻈﺮ ﻓﹶﺮﺣـﺎﹰ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﰲ ﺷﺆﻭﻥٍ ﺗﻜﻮﻥﹸ ﺃﻭ ﻻ ﺗﻜـﻮ ﹸﻥ ﺳﻬﺮﺕ ﺃﻋﲔ ﻭﻧﺎﻣـﺖ ﻋﻴـﻮﻥﹸ
ـــﻼﻧﻚ ﺍﳍﻤــﻮﻡ ﺟﻨــﻮﻥﹸ ﻓﺪﻉِ ﺍﳍﻢ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﻓﺤِﻤــ
ـﺲِ ﺳﻴﻜﻔﻴﻚ ﰲ ﻏﺪٍ ﻣﺎ ﻳﻜﻮﻥﹸ ﺇﻥ ﺭﺑﺎﹰ ﻛﻔﺎﻙ ﻣﺎ ﻛﺎﻥﹶ ﺑﺎﻷﻣــ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ـﺎ ِﻝ
ـﺎﱄ ﺍﻟﺒـ
ـﺎﻣﻦ ﺇﻻ ﺧـ
ﻭﻻ ﺗﻨـ ﺩﻉِ ﺍﳌﻘﺎﺩﻳﺮ ﲡﺮﻱ ﰲ ﺃﻋﻨﺘِﻬـﺎ
ﻳﻐﻴﺮ ﺍﷲُ ﻣِﻦ ﺣـﺎﻝٍ ﺇﱃ ﺣـﺎﻝِ ﻣﺎ ﺑﲔ ﻏﻤﻀﺔِ ﻋﻴﻦٍ ﻭﺍﻧﺘﺒﺎﻫﺘِﻬـﺎ
ﻭﻗﻔــﺔ
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻥﱠ ﺃﻣﻮﺍﻟﻚ ﺍﻟﱵ ﰲ ﺧﺰﺍﻧﺘِﻚ ﻭﻗﺼﻮﺭﻙ ﺍﻟﺴﺎﻣﻘﺔﹶ ،ﻭﺑﺴﺎﺗﻴﻨﻚ ﺍﳋﻀﺮﺍﺀَ ،ﻣـﻊ
ﺍﳊﺰﻥِ ﻭﺍﻷﺳﻰ ﻭﺍﻟﻴﺄﺱِ :ﺯﻳﺎﺩﺓﹲ ﰲ ﺃﺳﻔِﻚ ﻭﳘﱢﻚ ﻭﻏﻤﻚ.
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻥﱠ ﻋﻘﺎﻗﲑ ﺍﻷﻃﺒﺎﺀ ،ﻭﺩﻭﺍﺀ ﺍﻟﺼﻴﺎﺩﻟﺔِ ،ﻭﻭﺻﻔﺔﹶ ﺍﻟﻄﺒﻴﺐِ ﻻ ﺗﺴـﻌﺪﻙ ، ﻭﻗـﺪ
ﺃﺳﻜﻨﺖ ﺍﳊﺰﻥ ﻗﻠﺒﻚ ،ﻭﻓﺮﺷﺖ ﻟﻪ ﻋﻴﻨﻚ ،ﻭﺑﺴﻄﺖ ﻟﻪ ﺟﻮﺍﳓﹶﻚ ،ﻭﺃﳊﻔﺘﻪ ﺟﻠﺪﻙ .
ﻻ ﲢﺰﻥﹾ :ﻭﺃﻧﺖ ﲤﻠﻚ ﺍﻟﺪﻋﺎﺀَ ،ﻭﺗﺠﻴﺪ ﺍﻻﻧﻄﺮﺍﺡ ﻋﻠﻰ ﻋﺘﺒـﺎﺕِ ﺍﻟﺮﺑﻮﺑﻴـﺔِ ،ﻭﺗﺤﺴـ ﻦ
ﺍﳌﺴﻜﻨﺔ ﻋﻠﻰ ﺃﺑﻮﺍﺏ ﻣﻠِﻚِ ﺍﳌﻠﻮﻙِ ،ﻭﻣﻌﻚ ﺍﻟﺜﻠﺚﹸ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻠﻴﻞِ ،ﻭﻟﺪﻳﻚ ﺳﺎﻋﺔﹸ ﲤﺮﻳﻎ ﺍﳉـﺒﲔِ
ﰲ ﺍﻟﺴﺠﻮﺩِ .
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻥﱠ ﺍﷲ ﺧﻠﹶﻖ ﻟﻚ ﺍﻷﺭﺽ ﻭﻣﺎ ﻓﻴﻬﺎ ،ﻭﺃﻧﺒﺖ ﻟﻚ ﺣﺪﺍﺋﻖ ﺫﺍﺕ ﺠﺔٍ ،ﻭﺑﺴﺎﺗﲔ
ﻓﻴﻬﺎ ﻣﻦ ﻛﻞﱢ ﺯﻭﺝٍ ﻴﺞٍ ،ﻭﳔﻼﹰ ﺑﺎﺳﻘﺎﺕٍ ﻟﻪ ﻃﻠﻊ ﻧﻀﻴﺪ ، ﻭﳒﻮﻣﺎﹰ ﻻﻣﻌﺎﺕٍ ،ﻭﲬﺎﺋﻞ ﻭﺟﺪﺍﻭﻝ ،
ﻭﻟﻜﻨﻚ ﲢﺰﻥ !!
ﻻ ﲢﺰﻥﹾ :ﻓﺄﻧﺖ ﺗﺸﺮﺏ ﺍﳌﺎﺀ ﺍﻟﺰﻻﻝ ،ﻭﺗﺴﺘﻨﺸﻖ ﺍﳍﻮﺍﺀ ﺍﻟﻄﱠﻠﹾﻖ ،ﻭﲤﺸﻲ ﻋﻠـﻰ ﻗـﺪﻣﻴﻚ
ﻣﻌﺎﰱ ،ﻭﺗﻨﺎﻡ ﻟﻴﻠﻚ ﺁﻣﻨﺎﹰ .
ﺃﻛﺜِﺮ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭِ
﴿ ﻓﹶﻘﹸﻠﹾﺖ ﺍﺳﺘﻐﻔِﺮﻭﺍ ﺭﺑﻜﹸﻢ ﺇِﻧﻪ ﻛﹶﺎﻥﹶ ﹶﻏﻔﱠﺎﺭﺍﹰ} {١٠ﻳﺮﺳِﻞِ ﺍﻟﺴﻤﺎﺀ ﻋ ﹶﻠﻴﻜﹸﻢ ﻣﺪﺭﺍﺭﺍﹰ}{١١
ﻭﻳﻤﺪِﺩﻛﹸﻢ ﺑِﺄﹶﻣﻮﺍﻝٍ ﻭﺑﻨِﲔ ﻭﻳﺠﻌﻞ ﻟﱠﻜﹸﻢ ﺟﻨﺎﺕٍ ﻭﻳﺠﻌﻞ ﻟﱠﻜﹸﻢ ﺃﹶﻧﻬﺎﺭﺍﹰ﴾ .
ﻓﺄﻛﺜﺮ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭِ ،ﻟﺘﺮﻯ ﺍﻟﻔﺮﺡ ﻭﺭﺍﺣﺔﹶ ﺍﻟﺒﺎﻝِ ،ﻭﺍﻟﺮﺯﻕ ﺍﳊﻼﻝِ ،ﻭﺍﻟﺬﺭﻳﺔ ﺍﻟﺼـﺎﳊﺔﹶ ،
ﻭﺍﻟﻐﻴﺚﹶ ﺍﻟﻐﺰﻳﺮ.
﴿ ﻭﺃﹶﻥِ ﺍﺳﺘﻐﻔِﺮﻭﺍﹾ ﺭﺑﻜﹸﻢ ﺛﹸﻢ ﺗﻮﺑﻮﺍﹾ ﺇِﻟﹶﻴﻪِ ﻳﻤﺘﻌﻜﹸﻢ ﻣﺘﺎﻋﺎﹰ ﺣﺴﻨﺎﹰ ﺇِﻟﹶﻰ ﺃﹶﺟﻞٍ ﻣﺴﻤﻰ ﻭﻳـﺆﺕِ
ﻛﹸﻞﱠ ﺫِﻱ ﻓﹶﻀﻞٍ ﻓﹶﻀﻠﹶﻪ. ﴾
ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭِ ﺟﻌﻞﹶ ﺍﷲُ ﻟﻪ ﻣﻦ ﻛﻞﱢ ﻫﻢ ﻓﹶﺮﺟﺎﹰ ،ﻭﻣﻦ ﻛـﻞﱢ
ﺿﻴﻖٍ ﳐﺮﺟﺎﹰ (( .
ﻭﻋﻠﻴﻚ ﺑﺴﻴﺪِ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﺍﳊﺪﻳﺚﹸ ﺍﻟﺬﻱ ﰲ ﺍﻟﺒﺨﺎﺭﻱ )) :ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺭﰊ ﻻ ﺇﻟـﻪ ﺇﻻ
ﺃﻧﺖ ،ﺧﻠﻘﺘﲏ ﻭﺃﻧﺎ ﻋﺒﺪﻙ ،ﻭﺃﻧﺎ ﻋﻠﻰ ﻋﻬﺪِﻙ ﻭﻭﻋﺪِﻙ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ، ﺃﻋﻮﺫﹸ ﺑﻚ ﻣﻦ ﺷﺮ ﻣـﺎ
ﺻﻨﻌﺖ ، ﺃﺑﻮﺀُ ﻟﻚ ﺑﻨﻌﻤﺘِﻚ ﻋﻠﻲ ، ﻭﺃﺑﻮﺀُ ﺑﺬﻧﱯ ﻓﺎﻏﻔِﺮ ﱄ ،ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﺇﻻ ﺃﻧﺖ((.
ﻭﻻ ﺃﺿﻴﻖ ﺑﻪ ﺫﺭﻋﺎﹰ ﺇﺫﺍ ﻭﻗﻌـﺎ ﻻ ﳝﻸُ ﺍﳍﻮﻝﹸ ﻗﻠﱯ ﻗﺒﻞ ﻭﻗﻌﺘِـﻪِ
ﺃﺣﺴﻦ ﺇﱃ ﺍﻟﻨﺎﺱ
ﻓﺈﻥﱠ ﺍﻹﺣﺴﺎﻥﹶ ﻋﻠﻰ ﺍﻟﻨﺎﺱِ ﻃﺮﻳﻖ ﻭﺍﺳﻌﺔﹲ ﻣﻦ ﻃﺮﻕِ ﺍﻟﺴﻌﺎﺩﺓِ .ﻭﰲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢ )) :ﺇﻥﱠ
ﺍﷲ ﻳﻘﻮﻝﹸ ﻟﻌﺒﺪﻩِ ﻭﻫﻮ ﳛﺎﺳﺒﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ :ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﺟﻌﺖ ﻭﱂ ﺗﻄﻌﻤﲏ .ﻗـﺎﻝ :ﻛﻴـﻒ
ﺃﻃﻌﻤﻚ ﻭﺃﻧﺖ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ؟! ﻗﺎﻝ :ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥﱠ ﻋﺒﺪﻱ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥٍ ﺟﺎﻉ ﻓﻤﺎ ﺃﻃﻌﻤﺘﻪ
،ﺃﻣﺎ ﺇﻧﻚ ﻟﻮ ﺃﻃﻌﻤﺘﻪ ﻭﺟﺪﺕ ﺫﻟﻚ ﻋﻨﺪﻱ .ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﻇﻤﺌﺖ ﻓﻠﻢ ﺗﺴﻘﲏ .ﻗﺎﻝ :ﻛﻴﻒ
ﺃﺳﻘﻴﻚ ﻭﺃﻧﺖ ﺭﺏ ﺍﻟﻌﺎﳌﲔ !ﻗﺎﻝ :ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥﱠ ﻋﺒﺪﻱ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥٍ ﻇﻤِﺊﹶ ﻓﻤﺎ ﺃﺳـﻘﻴﺘﻪ ،
ﺃﻣﺎ ﺇﻧﻚ ﻟﻮ ﺃﺳﻘﻴﺘﻪ ﻭﺟﺪﺕ ﺫﻟﻚ ﻋﻨﺪﻱ .ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﻣﺮﺿﺖ ﻓﻠﻢ ﺗﻌﺪﱐ .ﻗﺎﻝ :ﻛﻴـﻒ
ﺃﻋﻮﺩﻙ ﻭﺃﻧﺖ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ؟! ﻗﺎﻝ :ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥﱠ ﻋﺒﺪﻱ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥٍ ﻣﺮﺽ ﻓﻤﺎ ﻋﺪﺗﻪ،
ﺃﻣﺎ ﺇﻧﻚ ﻟﻮ ﻋﺪﺗﻪ ﻭﺟﺪﺗﲏ ﻋﻨﺪﻩ ؟! (( .
ﻫﻨﺎ ﻟﻔﺘﺔﹲ ﻭﻫﻲ ﻭﺟﺪﺗﲏ ﻋﻨﺪﻩ ، ﻭﱂ ﻳﻘﻞﹾ ﻛﺎﻟﺴﺎﺑﻘﺘﲔ :ﻭﺟﺪﺗﻪ ﻋﻨـﺪﻱ ؛ ﻷﻥﱠ ﺍﷲ ﻋﻨـﺪ
ﺍﳌﻨﻜﺴِﺮﺓ ﻗﻠﻮﺑﻬﻢ ،ﻛﺎﳌﺮﻳﺾ .ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﰲ ﻛﻞﱢ ﻛﺒﺪٍ ﺭﻃﺒﺔٍ ﺃﺟﺮ . (( ﻭﺍﻋﻠﻢ ﺃﻥﱠ ﺃﺩﺧﻞ
ﺍﻣﺮﺃﺓﹰ ﺑﻐِﻴﺎﹰ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳉﻨﺔ ،ﻷﺎ ﺳﻘﺖ ﻛﻠﺒﺎﹰ ﻋﻠﻰ ﻇﻤﺄ .ﻓﻜﻴﻒ ﲟﻦ ﺃﻃﻌﻢ ﻭﺳﻘﻰ ،ﻭﺭﻓﻊ
ﺍﻟﻀﺎﺋﻘﺔ ﻭﻛﺸﻒ ﺍﻟﻜﹸﺮﺑﺔﹶ ؟!
ﻭﻗﺪ ﺻﺢ ﻋﻨﻪ r ﺃﻧﻪ ﻗﺎﻝ )) :ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻓﻀﻞﹸ ﺯﺍﺩٍ ﻓﻠﻴﻌﺪ ﺑﻪِ ﻋﻠﻰ ﻣـﻦ ﻻ ﺯﺍﺩ ﻟـﻪ،
ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻓﻀﻞﹸ ﻇﻬﺮٍ ﻓﻠﻴﻌﺪ ﺑﻪِ ﻋﻠﻰ ﻣﻦ ﻻ ﻇﻬﺮ ﻟﻪ . (( ﺃﻱ ﻟﻴﺲ ﻟﻪ ﻣﺮﻛﻮﺏ.
ﻭﻗﺪ ﻗﺎﻝ ﺣﺎﰎﹲ ﰲ ﺃﺑﻴﺎﺕٍ ﻟﻪ ﲨﻴﻠﺔٍ ،ﻭﻫﻮ ﻳﻮﺻِﻲ ﺧﺎﺩﻣﻪ ﺃﻥﹾ ﻳﻠﺘﻤﺲ ﺿﻴﻔﺎﹰ ﻳﻘﻮﻝﹸ
ﺇﺫﺍ ﺃﺗﻰ ﺿـﻴﻒ ﻓﺄﻧـﺖ ﺣـﺮ ﺃﻭﻗﺪ ﻓـﺈﻥﱠ ﺍﻟﻠﻴـﻞ ﻟﻴـﻞﹲ ﻗـﺮ
ﻭﻳﻘﻮﻝ ﻻﻣﺮﺃﺗﻪ :
ﺃﻛﻴﻼﹰ ﻓﺈﱐ ﻟﺴﺖ ﺁﻛﻠﹸﻪ ﻭﺣﺪﻱ ﺇﺫﺍ ﻣﺎ ﺻﻨﻌﺖِ ﺍﻟﺰﺍﺩ ﻓﺎﻟﺘﻤﺴﻲ ﻟﻪ
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ :
ﻭﻳﺒﻘﻰ ﻣﻦ ﺍﳌﺎﻝِ ﺍﻷﺣﺎﺩﻳﺚﹸ ﻭﺍﻟـﺬﱢﻛﹾﺮ ـﺢـﺎﺩٍ ﻭﺭﺍﺋـ
ـﺎﻝ ﻏـ ـﺎﻭﻱ ﺇﻥﱠ ﺍﳌـ
ﺃﻣـ
ﺇﺫﺍ ﺣﺸﺮﺟﺖ ﻳﻮﻣﺎﹰ ﻭﺿﺎﻕ ﺎ ﺍﻟﺼﺪﺭ ﺃﻣﺎﻭﻱ ﻣﺎ ﻳﻐﲏ ﺍﻟﺜـﺮﺍﺀُ ﻋـﻦِ ﺍﻟﻔـﱴ
ﻭﻳﻘﻮﻝ :
ﻏِﻨﺎﻧﺎ ﻭﻻ ﺃﺯﺭﻯ ﺑﺄﺣﺴﺎﺑﻨﺎ ﺍﻟﻔﻘﹾﺮ ﻓﻤﺎ ﺯﺍﺩﻧﺎ ﻓﺨﺮﺍﹰ ﻋﻠﻰ ﺫﻱ ﻗﺮﺍﺑﺔٍ
ﻳﻘﻮﻝﹸ ﺃﺣﺪ ﻋﻠﻤﺎﺀِ ﺍﻟﻌﺼﺮِ :ﺇﻥﱠ ﻋﻠﻰ ﺃﻫﻞِ ﺍﳊﺴﺎﺳﻴﺔِ ﺍﳌﺮﻫﻔﺔ ﻣـﻦ ﺍﻟﻨﻘـﺪِ ﺃﻥﹾ ﻳﺴـﻜﺒﻮﺍ ﰲ
ﺃﻋﺼﺎﺑِﻬﻢ ﻣﻘﺎﺩﻳﺮ ﻣﻦ ﺍﻟﱪﻭﺩِ ﺃﻣﺎﻡ ﺍﻟﻨﻘﺪِ ﺍﻟﻈﺎﱂِ ﺍﳉﺎﺋﺮِ .
ﻭﻗﺎﻟﻮﺍ » :ﷲِ ﺩﻭ ﺍﳊﺴﺪِ ﻣﺎ ﺃﻋﺪﻟﹶﻪ ، ﺑﺪﺃ ﺑﺼﺎﺣﺒِﻪِ ﻓﻘﺘﻠﻪ. «
ﻭﻗﺎﻝ ﺍﳌﺘﻨﱯ :
ﻣﺎ ﻓﺎﺗﻪ ﻭﻓﻀﻮﻝﹸ ﺍﻟﻌﻴﺶِ ﺃﺷـﻐﺎﻝﹸ ﺫِﻛﹾﺮ ﺍﻟﻔﱴ ﻋﻤﺮﻩ ﺍﻟﺜﺎﱐ ﻭﺣﺎﺟﺘﻪ
ﻓﺘﺨﺎﺀُ ﺗﻨﻔِﺮ ﻣِﻦ ﺻﻔﲑِ ﺍﻟﺼـﺎﻓ ِﺮ ﺃﺳﺪ ﻋﻠﻲ ﻭﰲ ﺍﳊﺮﻭﺏِ ﻧﻌﺎﻣـ ﹲﺔ
ﺃﻡ ﻛﺎﻥ ﻗﻠﺒﻚ ﰲ ﺟﻨﺎﺣﻲ ﻃﺎﺋﺮِ ﻫﻼﹼ ﺑﺮﺯﺕ ﺇﱃ ﻏﺰﺍﻟﺔﹶ ﰲ ﺍﻟﻮﻏﻰ
ﻭﻗﺎﻝ ﺍﷲُ ﺗﻌﺎﱃ ﻋﺰ ﻭﺟﻞﱠ ﴿ :ﻗﹸﻞﹾ ﻫﻞﹾ ﺗﺮﺑﺼﻮﻥﹶ ﺑِﻨﺎ ﺇِﻻﱠ ﺇِﺣﺪﻯ ﺍﻟﹾﺤﺴﻨﻴﻴﻦِ ﻭﻧﺤﻦ ﻧﺘﺮﺑﺺ
ﺑِﻜﹸﻢ ﺃﹶﻥ ﻳﺼِﻴﺒﻜﹸﻢ ﺍﻟﻠﹼﻪ ﺑِﻌﺬﹶﺍﺏٍ ﻣﻦ ﻋِﻨﺪِﻩِ ﺃﹶﻭ ﺑِﺄﹶﻳﺪِﻳﻨﺎ ﻓﹶﺘﺮﺑﺼﻮﺍﹾ ﺇِﻧﺎ ﻣﻌﻜﹸﻢ ﻣﺘﺮﺑﺼﻮﻥﹶ ﴾ .
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟِﻨﻔﹾﺲٍ ﺃﹶﻥﹾ ﺗﻤﻮﺕ ﺇِﻻﱠ ﺑِﺈِﺫﹾﻥِ ﺍﷲ ﻛِﺘﺎﺑﺎﹰ ﻣﺆﺟﻼﹰ ﻭﻣـﻦ ﻳـﺮِﺩ
ﺛﹶﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻧﺆﺗِﻪِ ﻣِﻨﻬﺎ ﻭﻣﻦ ﻳﺮِﺩ ﺛﹶﻮﺍﺏ ﺍﻵ ِﺧﺮﺓِ ﻧﺆﺗِﻪِ ﻣِﻨﻬﺎ ﻭﺳﻨﺠﺰِﻱ ﺍﻟﺸﺎﻛِﺮِﻳﻦ. ﴾
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻣِﻦ ﺍﻷﺑﻄﺎﻝِ ﻭﻳﺤﻚِ ﻟﹶﻦ ﺗﺮﺍﻋِـﻲ ﺃﻗﻮﻝﹸ ﳍﺎ ﻭﻗﺪ ﻃـﺎﺭﺕ ﺷـﻌﺎﻋﺎﹰ
ﻋﻦ ﺍﻷﺟﻞِ ﺍﻟﺬﻱ ﻟﻚِ ﱂ ﺗﻄﺎﻋﻲ ﻓﺈﻧﻚِ ﻟﻮ ﺳـﺄﻟﺖِ ﺑﻘـﺎﺀ ﻳـﻮﻡٍ
ﻓﻤﺎ ﻧﻴـﻞﹸ ﺍﳋﻠـﻮﺩِ ﲟﺴـﺘﻄﺎﻉِ ﻓﺼﱪﺍﹰ ﰲ ﳎﺎﻝِ ﺍﳌـﻮﺕِ ﺻـﺒﺮﺍﹰ
ﻓﻴﺨﻠﻊ ﻋﻦ ﺃﺥِ ﺍﳋﻨـﻊِ ﺍﻟـﲑﺍﻉِ ﻭﻣﺎ ﺛﻮﺏ ﺍﳊﻴﺎﺓ ﺑﺜـﻮﺏِ ﻋِـﺰ
ﺇﻱ ﻭﺍﷲ ،ﻓﺈﺫﺍ ﺟﺎﺀ ﺃﺟﻠﹸﻬﻢ ﻻ ﻳﺴﺘﺄﺧﺮﻭﻥ ﻋﻨﻪ ﺳﺎﻋﺔﹰ ﻭﻻ ﻳﺴﺘﻘﺪﻣﻮﻥ .
ﻗﺎﻝ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :
ﻳﻮﻡ ﻻ ﻗﹸـﺪﺭ ﺃﻡ ﻳـﻮﻡ ﻗﹸـﺪِ ﺭ ﺃﻱ ﻳﻮﻣﻲ ﻣِـﻦ ﺍﳌـﻮﺕِ ﺍﻓـ ﺮ
ﻭﻣِﻦ ﺍﳌﻘﺪﻭﺭِ ﻻ ﻳﻨﺠﻮ ﺍﳊﹶـﺬِﺭ ﻳــﻮﻡ ﻻ ﻗﹸــﺪﺭ ﻻ ﺃﺭﻫﺒــﻪ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮٍ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺍﻃﻠﺒﻮﺍ ﺍﳌﻮﺕ ﺗﻮﻫﺐ ﻟﻜﻢ ﺍﳊﻴﺎﺓﹸ .
ﻭﻗﻔــﺔ
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻥﱠ ﺍﷲ ﻳﺪﺍﻓﻊ ﻋﻨﻚ ،ﻭﺍﳌﻼﺋﻜﺔﹸ ﺗﺴﺘﻐﻔﺮ ﻟﻚ ،ﻭﺍﳌﺆﻣﻨﻮﻥ ﻳﺸﺮﻛﻮﻧﻚ ﰲ ﺩﻋﺎﺋِﻬﻢ
ﻛﻞﱠ ﺻﻼﺓٍ ،ﻭﺍﻟﻨﱯ r ﻳﺸﻔﻊ ، ﻭﺍﻟﻘﺮﺁﻥﹸ ﻳِﻌﺪﻙ ﻭﻋﺪﺍﹰ ﺣﺴﻨﺎﹰ ،ﻭﻓﻮﻕ ﻫﺬﺍ ﺭﲪﺔﹸ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ .
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻥﱠ ﺍﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﻟِﻬﺎ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔِ ﺿِﻌﻒٍ ﺇﱃ ﺃﺿﻌﺎﻑٍ ﻛﺜﲑﺓٍ ،ﻭﺍﻟﺴـﻴﺌﺔﹸ
ﲟﺜﻠﻬﺎ ﺇﻻ ﺃﻥﹾ ﻳﻌﻔﻮ ﺭﺑﻚ ﻭﻳﺘﺠﺎﻭﺯ ،ﻓﻜﻢ ﷲِ ﻣِﻦ ﻛﺮﻡٍ ﻣﺎ ﺳﻤﻊ ﻣﺜﻠﻪ ! ﻭﻣﻦ ﺟﻮﺩٍ ﻻ ﻳﻘﺎﺭﺑﻪ ﺟﻮﺩ!
ﻻ ﲢﺰﻥﹾ :ﻓﺄﻧﺖ ﻣﻦ ﺭﻭﺍﺩِ ﺍﻟﺘﻮﺣﻴﺪِ ﻭﺣﻤﻠﺔِ ﺍﳌﻠﱠﺔِ ﻭﺃﻫﻞِ ﺍﻟﻘﺒﻠﺔِ ،ﻭﻋﻨﺪﻙ ﺃﺻـﻞﹸ ﺣـﺐ ﺍﷲِ
ﻭﺣﺐ ﺭﺳﻮﻟﻪ ، rﻭﺗﻨﺪﻡ ﺇﺫﺍ ﺃﺫﻧﺒﺖ ،ﻭﺗﻔﺮﺡ ﺇﺫﺍ ﺃﺣﺴﻨﺖ ،ﻓﻌﻨﺪﻙ ﺧﲑ ﻭﺃﻧﺖ ﻻ ﺗﺪﺭﻱ .
ﻻ ﲢﺰﻥﹾ :ﻓﺄﻧﺖ ﻋﻠﻰ ﺧﲑٍ ﰲ ﺿﺮﺍﺋِﻚ ﻭﺳﺮﺍﺋِﻚ ،ﻭﻏﻨﺎﻙ ﻭﻓﻘﺮِﻙ ،ﻭﺷﺪﺗِﻚ ﻭﺭﺧﺎﺋِﻚ ،
)) ﻋﺠﺒﺎﹰ ﻷﻣﺮِ ﺍﳌﺆﻣﻦِ ،ﺇﻥﱠ ﺃﻣﺮﻩ ﻛﻠﱠﻪ ﻟﻪ ﺧﲑ ، ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻ ﻟﻠﻤﺆﻣﻦِ ،ﻥﹾ ﺃﺻـﺎﺑﺘﻪ ﺳـﺮﺍﺀَ
ﻓﺸﻜﺮ ﻛﺎﻥ ﺧﲑﺍﹰ ﻟﻪ ،ﻭﺇﻥﹾ ﺃﺻﺎﺑﺘﻪ ﺿﺮﺍﺀُ ﻓﺼﱪ ﻓﻜﺎﻥ ﺧﲑﺍﹰ ﻟﻪ (( .
ﻭﰲ ﺣﺪﻳﺚ ﺻﺤﻴﺢ )) :ﻻ ﺃﺣﺪ ﺃﺻﱪ ﻋﻠﻰ ﺃﺫﻯ ﲰِﻌﻪ ﻣﻦ ﺍﷲِ :ﺇﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﻟـﻪ
ﻭﻟﺪﺍﹰ ﻭﺻﺎﺣﺒﺔﹰ ،ﻭﺇﻧﻪ ﻳﻌﺎﻓﻴﻬﻢ ﻭﻳﺮﺯﻗﹸﻬﻢ (( .ﻭﻗﺎﻝ )) : rﺭﺣِﻢ ﺍﷲُ ﻣﻮﺳﻰ ،ﺍﺑﺘﻠﻲ ﺑﺎﻛﺜﺮ ﻣﻦ
ﻫﺬﺍ ﻓﺼﱪ. ((
ﻭﻗﺎﻝ )) : rﻣﻦ ﻳﺘﺼﺒﺮ ﻳﺼﺒﺮﻩ ﺍﷲُ (( .
ﺟﻬﺪ ﺍﻟﻨﻔﻮﺱِ ﻭﺃﻟﻘـﻮﺍ ﺩﻭﻧـﻪ ﺩﺑﺒﺖ ﻟﻠﻤﺠﺪِ ﻭﺍﻟﺴﺎﻋﻮﻥ ﻗـﺪ
ﻭﻋﺎﻧﻖ ﺍﺪ ﻣﻦ ﺃﻭﰱ ﻭﻣﻦ ﺻﱪﺍ ﻭﻛﺎﺑﺪﻭﺍ ﺍﺪ ﺣﱴ ﻣﻞﱠ ﺃﻛﺜﺮﻫﻢ
ﻟﻦ ﺗﺒﻠﻎ ﺍﺪ ﺣﱴ ﺗﻠﹾﻌﻖ ﺍﻟﺼﺒِﺮﺍ ﻻ ﲢﺴﺐِ ﺍﺪ ﲤﺮﺍﹰ ﺃﻧﺖ ﺁﻛﻠﹸـﻪ
ﺇﻥ ﺍﳌﻌﺎﱄ ﻻ ﺗﻨﺎﻝﹸ ﺑﺎﻷﺣﻼﻡِ ،ﻭﻻ ﺑﺎﻟﺮﺅﻳﺎ ﰲ ﺍﳌﻨﺎﻡِ ،ﻭﺇﻧﻤﺎ ﺑﺎﳊﺰﻡِ ﻭﺍﻟﻌﺰﻡِ .
ﻗﺎﻟﻮﺍ :ﻛﻞﱡ ﻣﻦ ﺃﺣﺐ ﺍﻟﻌﺰﻟﺔ ﻓﻬﻲ ﻋِﺰ ﻟﻪ . ﻭﻟﻚ ﺃﻥ ﺗﺮﺍﺟﻊ ﻛﺘﺎﺏ )) ﺍﻟﻌﺰﻟﺔِ(( ﻟﻠﺨﻄﱠﺎﰊ .
ﻓﻮﺍﺋﺪ ﺍﻟﺸﺪﺍﺋﺪ
ﻓﺈﻥﱠ ﺍﻟﺸﺪﺍﺋﺪ ﺗﻘﻮﻱ ﺍﻟﻘﻠﺐ ،ﻭﲤﺤﻮ ﺍﻟﺬﻧﺐ ،ﻭﺗﻘﺼِﻢ ﺍﻟﻌﺠﺐ ، ﻭﺗﻨﺴﻒ ﺍﻟﻜِﺒﺮ ، ﻭﻫـﻲ
ﺫﻭﺑﺎﻥﹲ ﻟﻠﻐﻔﻠﺔِ ،ﻭﺇﺷﻌﺎﻝﹲ ﻟﻠﺘﺬﻛﱡﺮِ ،ﻭﺟﻠﹾﺐ ﻋﻄﻒِ ﺍﳌﺨﻠﻮﻗﲔ ،ﻭﺩﻋﺎﺀٌ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ،ﻭﺧﻀﻮ
ﻉ
ﻟﻠﺠﱪﻭﺕِ ،ﻭﺍﺳﺘﺴﻼﻡ ﻟﻠﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭِ ،ﻭﺯﺟﺮ ﺣﺎﺿﺮ ، ﻭﻧﺬﻳﺮ ﻣﻘـﺪﻡ ، ﻭﺇﺣﻴـﺎﺀٌ ﻟﻠـﺬﻛﺮِ ،
ﻭﺗﻀﺮﻉ ﺑﺎﻟﺼﱪِ ،ﻭﺍﺣﺘﺴﺎﺏ ﻟﻠﻐﺼﺺِ ،ﻭﻴﺌﺔﹲ ﻟﻠﻘﺪﻭﻡِ ﻋﻠﻰ ﺍﳌﻮﱃ ،ﻭﺇﺯﻋﺎﺝ ﻋﻦ ﺍﻟﺮﻛﻮﻥِ ﻋﻠﻰ
ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺮﺿﺎ ﺎ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺇﻟﻴﻬﺎ ،ﻭﻣﺎ ﺧﻔﻲ ﻣﻦ ﺍﻟﻠﻄﻒِ ﺃﻋﻈﻢ ، ﻭﻣﺎ ﺳﺘِﺮ ﻣﻦ ﺍﻟﺬﻧﺐِ ﺃﻛﱪ،
ﻭﻣﺎ ﻋﻔﻲ ﻣﻦ ﺍﳋﻄﺄ ﺃﺟﻞﱡ .
ﻭﻗﻔـﺔﹲ
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﳊﺰﻥ ﻳﻀﻌﻔﹸﻚ ﰲ ﺍﻟﻌﺒﺎﺩﺓِ ،ﻭﻳﻌﻄﱢﻠﻚ ﻋﻦ ﺍﳉﻬﺎﺩِ ،ﻭﻳﻮﺭﺛﹸﻚ ﺍﻹﺣﺒﺎﻁ ،
ﻭﻳﺪﻋﻮﻙ ﺇﱃ ﺳﻮﺀ ﺍﻟﻈﻦ ، ﻭﻳﻮﻗﻌﻚ ﰲ ﺍﻟﺘﺸﺎﺅﻡِ .
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻥﱠ ﺍﳊﺰﻥ ﻭﺍﻟﻘﻠﻖ ﺃﺳﺎﺱ ﺍﻷﻣﺮﺍﺽِ ﺍﻟﻨﻔﺴﻴﺔِ ،ﻭﻣﺼﺪﺭ ﺍﻵﻻﻡِ ﺍﻟﻌﺼﻴﺒﺔِ ،ﻭﻣﺎﺩﺓﹸ
ﺍﻻﻴﺎﺭِ ﻭﺍﻟﻮﺳﻮﺍﺱِ ﻭﺍﻻﺿﻄﺮﺍﺏِ .
ﻻ ﲢﺰﻥﹾ :ﻭﻣﻌﻚ ﺍﻟﻘﺮﺁﻥﹸ ،ﻭﺍﻟﺬﻛﺮ ، ﻭﺍﻟﺪﻋﺎﺀُ ،ﻭﺍﻟﺼﻼﺓﹸ ،ﻭﺍﻟﺼﺪﻗﺔﹸ ،ﻭﻓﻌﻞﹸ ﺍﳌﻌﺮﻭﻑِ ،
ﻭﺍﻟﻌﻤﻞﹸ ﺍﻟﻨﺎﻓﻊ ﺍﳌﺜ ِﻤﺮ.
ﻻ ﲢﺰﻥﹾ :ﻭﻻ ﺗﺴﺘﺴﻠﻢ ﻟﻠﺤﺰﻥ ﻋﻦ ﻃﺮﻳﻖِ ﺍﻟﻔﺮﺍﻍِ ﻭﺍﻟﻌﻄﺎﻟﺔِ ،ﺻﻞﱢ ..ﺳﺒﺢ ﺍﻗﺮﺃﹾ ..ﺍﻛﺘﺐ
..ﺍﻋﻤﻞﹾ ..ﺍﺳﺘﻘﺒﻞﹾ ..ﺯﺭ .. ﺗﺄﻣﻞﹾ .
ﺍﻟﹾﻤﻌﺘـﺪِﻳﻦ﴾ ﴿ ﺍﺩﻋﻮﻧِﻲ ﺃﹶﺳﺘﺠِﺐ ﻟﹶﻜﹸﻢ ﴿ ﴾ ﺍﺩﻋﻮﺍﹾ ﺭﺑﻜﹸﻢ ﺗﻀﺮﻋﺎﹰ ﻭ ﺧﻔﹾﻴﺔﹰ ﺇِﻧﻪ ﻻﹶ ﻳﺤِﺐ
﴿ﻓﹶﺎﺩﻋﻮﺍ ﺍﻟﻠﱠﻪ ﻣﺨﻠِﺼِﲔ ﻟﹶﻪ ﺍﻟﺪﻳﻦ ﴿ ﴾ ﻗﹸﻞِ ﺍﺩﻋﻮﺍﹾ ﺍﻟﻠﹼﻪ ﺃﹶﻭِ ﺍﺩﻋﻮﺍﹾ ﺍﻟﺮﺣﻤـﻦ ﺃﹶﻳﺎﹰ ﻣﺎ ﺗﺪﻋﻮﺍﹾ ﻓﹶﻠﹶـﻪ
ﺍﻷَﺳﻤﺎﺀ ﺍﻟﹾﺤﺴﻨﻰ ﴾ .
ﻗﻮﺍﻋﺪ ﰲ ﺍﻟﺴﻌﺎﺩﺓ
.١ﺍﻋﻠﻢ ﺃﻧﻚ ﺇﺫﺍ ﱂ ﺗﻌِﺶ ﰲ ﺣﺪﻭﺩِ ﻳﻮﻣِﻚ ﺗﺸﺘﺖ ﺫﻫﻨﻚ ،ﻭﺍﺿـﻄﺮﺑﺖ ﻋﻠﻴـﻚ ﺃﻣـﻮﺭﻙ ،
ﻭﻛﺜﺮﺕ ﳘﻮﻣﻚ ﻭﻏﻤﻮﻣﻚ ،ﻭﻫﺬﺍ ﻣﻌﲎ )) :ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓـﻼ ﺗﻨﺘﻈـﺮِ ﺍﳌﺴـﺎﺀ ،ﻭﺇﺫﺍ
ﺃﻣﺴﻴﺖ ﻓﻼ ﺗﻨﺘﻈﺮِ ﺍﻟﺼﺒﺎﺡ (( .
.٢ﺍﻧﺲ ﺍﳌﺎﺿﻲ ﲟﺎ ﻓﻴﻪ ،ﻓﺎﻻﻫﺘﻤﺎﻡ ﲟﺎ ﻣﻀﻰ ﻭﺍﻧﺘﻬﻰ ﺣﻤﻖ ﻭﺟﻨﻮﻥﹲ .
.٣ﻻ ﺗﺸﺘﻐﻞﹾ ﺑﺎﳌﺴﺘﻘﺒﻞِ ،ﻓﻬﻮ ﰲ ﻋﺎﱂِ ﺍﻟﻐﻴﺐِ ،ﻭﺩﻉِ ﺍﻟﺘﻔﻜﺮ ﻓﻴﻪ ﺣﱴ ﻳﺄﰐ .
.٤ﻻ ﺘﺰ ﻣﻦ ﺍﻟﻨﻘﺪِ ،ﻭﺍﺛﺒﺖ ، ﻭﺍﻋﻠﻢ ﺃﻥﱠ ﺍﻟﻨﻘﺪ ﻳﺴﺎﻭﻱ ﻗﻴﻤﺘﻚ.
.٥ﺍﻹﳝﺎﻥﹸ ﺑﺎﷲِ ،ﻭﺍﻟﻌﻤﻞﹸ ﺍﻟﺼﺎﱀﹸ ﻫﻮ ﺍﳊﻴﺎﺓﹸ ﺍﻟﻄﻴﺒﺔﹸ ﺍﻟﺴﻌﻴﺪﺓﹸ .
.٦ﻣﻦ ﺃﺭﺍﺩ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﳍﺪﻭﺀ ﻭﺍﻟﺮﺍﺣﺔﹶ ،ﻓﻌﻠﻴﻪ ﺑﺬﻛﺮِ ﺍﷲِ ﺗﻌﺎﱃ .
.٧ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﺃﻥ ﻳﻌﻠﻢ ﺃﻥﱠ ﺷﻲﺀٍ ﺑﻘﻀﺎﺀ ﻭﻗﺪﺭٍ .
.٨ﻻ ﺗﻨﺘﻈﺮ ﺷﻜﺮﺍﹰ ﻣﻦ ﺃﺣﺪٍ .
.٩ﻭﻃﹶِﻦ ﻧﻔﺴﻚ ﻋﻠﻰ ﺗﻠﻘﱢﻲ ﺃﺳﻮﺃ ﺍﻟﻔﺮﻭﺽِ .
.١٠ﻟﻌﻞﱠ ﻓﻴﻤﺎ ﺣﺼﻞ ﺧﲑﺍﹰ ﻟﻚ .
.١١ﻛﻞﱡ ﻗﻀﺎﺀٍ ﻟﻠﻤﺴﻠﻢِ ﺧﲑ ﻟﻪ .
.١٢ﻓﻜﱢﺮ ﰲ ﺍﻟﻨﻌﻢِ ﻭﺍﺷﻜﺮ.
.١٣ﺃﻧﺖ ﲟﺎ ﻋﻨﺪﻙ ﻓﻮﻕ ﻛﺜﲑٍ ﻣﻦ ﺍﻟﻨﺎﺱِ .
.١٤ﻣﻦ ﺳﺎﻋﺔٍ ﺇﱃ ﺳﺎﻋﺔٍ ﻓﹶﺮﺝ.
.١٥ﺑﺎﻟﺒﻼﺀِ ﻳﺴﺘﺨﺮﺝ ﺍﻟﺪﻋﺎﺀُ .
.١٦ﺍﳌﺼﺎﺋﺐ ﻣﺮﺍﻫﻢ ﻟﻠﺒﺼﺎﺋﺮِ ﻭﻗﻮﺓﹲ ﻟﻠﻘﻠﺐِ .
.١٧ﺇﻥﱠ ﻣﻊ ﺍﻟﻌﺴﺮِ ﻳﺴﺮﺍﹰ .
.١٨ﻻ ﺗﻘﺾِ ﻋﻠﻴﻚ ﺍﻟﺘﻮﺍﻓِﻪ.
.١٩ﺇﻥ ﺭﺑﻚ ﻭﺍﺳﻊ ﺍﳌﻐﻔﺮﺓِ .
.٢٠ﻻ ﺗﻐﻀﺐ ، ﻻ ﺗﻐﻀﺐ ، ﻻ ﺗﻐﻀﺐ.
.٢١ﺍﳊﻴﺎﺓﹸ ﺧﺒﺰ ﻭﻣﺎﺀٌ ﻭﻇﻞﱞ ،ﻓﻼ ﺗﻜﺘﺮﺙﹾ ﺑﻐﲑ ﺫﻟﻚ .
﴿ .٢٢ﻭﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﺭِﺯﻗﹸﻜﹸﻢ ﻭﻣﺎ ﺗﻮﻋﺪﻭﻥﹶ ﴾ .
.٢٣ﺃﻛﺜﺮ ﻣﺎ ﻳﺨﺎﻑ ﻻ ﻳﻜﻮﻥﹸ .
.٢٤ﻟﻚ ﰲ ﺍﳌﺼﺎﺑﲔ ﺃﹸﺳﻮﺓﹲ .
.٢٥ﺇﻥﱠ ﺍﷲ ﺇﺫﺍ ﺃﺣﺐ ﻗﻮﻣﺎﹰ ﺍﺑﺘﻼﻫﻢ.
.٢٦ﻛﹶﺮﺭ ﺃﺩﻋﻴﺔﹶ ﺍﻟﻜﹶﺮﺏِ .
.٢٧ﻋﻠﻴﻚ ﺑﺎﻟﻌﻤﻞِ ﺍﳉﺎﺩ ﺍﳌﺜﻤﺮِ ،ﻭﺍﻫﺠﺮِ ﺍﻟﻔﺮﺍﻍ .
.٢٨ﺍﺗﺮﻙِ ﺍﻷﺭﺍﺟﻴﻒ ،ﻭﻻ ﺗﺼﺪﻕ ﺍﻟﺸﺎﺋﻌﺎﺕِ .
.٢٩ﺣﻘﺪﻙ ﻭﺣﺮﺻﻚ ﻋﻠﻰ ﺍﻻﻧﺘﻘﺎﻡِ ﻳﻀﺮ ﺑﺼِﺤﺘِﻚ ﺃﻛﺜﺮ ﳑﺎ ﻳﻀﺮ ﺍﳋﺼﻢ.
.٣٠ﻛﻞﱡ ﻣﺎ ﻳﺼﻴﺒﻚ ﻓﻬﻮ ﻛﻔﱠﺎﺭﺓﹲ ﻟﻠﺬﻧﻮﺏِ .
ﻭﻟِﻢ ﺍﳊﺰﻥﹸ ﻭﻋﻨﺪﻙ ﺳﺘﺔﹸ ﺃﺧﻼﻁٍ ؟
ﺫﻛﺮ ﺻﺎﺣﺐ ) ﺍﻟﻔﺮﺝِ ﺑﻌﺪ ﺍﻟﺸﺪﺓِ ( :ﺃﻥﱠ ﺍﺣﺪ ﺍﳊﻜﻤﺎﺀِ ﺍﺑﺘﻠﻲ ﲟﺼﻴﺒﺔٍ ،ﻓـﺪﺧﻞﹶ ﻋﻠﻴـﻪ
ﺇﺧﻮﺍﻧﻪ ﻳﻌﺰﻭﻧﻪ ﰲ ﺍﳌﺼﺎﺏِ ،ﻓﻘﺎﻝ :ﺇﱐ ﻋﻤﻠﺖ ﺩﻭﺍﺀً ﻣﻦ ﺳﺘﺔِ ﺃﺧﻼﻁٍ .ﻗﺎﻟﻮﺍ :ﻣﺎ ﻫﻲ ؟ ﻗﺎﻝ :
ﺍﳋﻠﻂﹸ ﺍﻷﻭﻝﹸ :ﺍﻟﺜﻘﺔﹸ ﺑﺎﷲِ .ﻭﺍﻟﺜﺎﱐ :ﻋﻠﻤﻲ ﺑﺄﻥﱠ ﻛﻞﱠ ﻣﻘﺪﻭﺭ ﻛﺎﺋﻦ . ﻭﺍﻟﺜﺎﻟﺚﹸ :ﺍﻟﺼﱪ ﺧﲑ ﻣـﺎ
ﺍﺳﺘﻌﻤﻠﻪ ﺍﳌﻤﺘﺤﻨﻮﻥ .ﻭﺍﻟﺮﺍﺑﻊ : ﺇﻥﹾ ﱂ ﺃﺻﱪ ﺃﻧﺎ ﻓﺄﻱ ﺷﻲﺀ ﺃﻋﻤﻞ ؟! ﻭﱂ ﺃﻛﻦ ﺃﹸﻋﲔ ﻋﻠﻰ ﻧﻔﺴـﻲ
ﺑﺎﳉﺰﻉ .ﻭﺍﳋﺎﻣﺲ : ﻗﺪ ﳝﻜﻦ ﺃﻥ ﺃﻛﻮﻥ ﰲ ﺷﺮ ﳑﺎ ﺃﻧﺎ ﻓﻴﻪ .ﻭﺍﻟﺴﺎﺩﺱ : ﻣﻦ ﺳﺎﻋﺔٍ ﺇﱃ ﺳـﺎﻋﺔٍ
ﻓﹶﺮﺝ.
ﻻ ﺗﺤﺰﻥﹾ ﺇﺫﺍ ﻭﺍﺟﻬﺘﻚ ﺍﻟﺼﻌﺎﺏ ﻭﺩﺍﳘﺘﻚ ﺍﳌﺸﺎﻛﻞﹸ ﻭﺍﻋﺘﺮﺿﺘﻚ
ﺍﻟﻌﻮﺍﺋﻖ ،ﻭﺍﺻﱪ ﻭﲢﻤﻞﹸ
ﳑﺎ ﺗﻬﲔ ﺑﻪِ ﺍﻟﻜـﺮﺍﻡ ﻓﻬﺎﺗِﻬـﺎ ﺇﻥﹾ ﻛﺎﻥﹶ ﻋﻨﺪﻙ ﻳﺎ ﺯﻣﺎﻥﹸ ﺑﻘﻴـﺔﹲ
ﺇﻥﱠ ﺍﻟﺼﱪ ﺃﺭﻓﻖ ﻣﻦ ﺍﳉﺰﻉِ ،ﻭﺇﻥﱠ ﺍﻟﺘﺤﻤﻞ ﺃﺷﺮﻑ ﻣﻦ ﺍﳋﻮﺭِ ،ﻭﺇﻥ ﺍﻟﺬﻱ ﻻ ﻳﺼﱪ ﺍﺧﺘﻴﺎﺭﺍﹰ
ﺳﻮﻑ ﻳﺼﱪ ﺍﺿﻄﺮﺍﺭﺍﹰ .
ﻭﻗﺎﻝ ﺍﳌﺘﻨﱯ :
ﻓﺆﺍﺩﻱ ﰲ ﻏﺸﺎﺀٍ ﻣـﻦ ﻧﺒـﺎ ِﻝ ﺭﻣﺎﱐ ﺍﻟﺪﻫﺮ ﺑـﺎﻷﺭﺯﺍﺀِ ﺣـﱴ
ﺗﻜﺴﺮﺕِ ﺍﻟﻨﺼﺎﻝﹸ ﻋﻠﻰ ﺍﻟﻨﺼﺎﻝِ ﻓﺼﺮﺕ ﺇﺫﺍ ﺃﺻـﺎﺑﺘﲏ ﺳـﻬﺎﻡ
ﻷﱐ ﻣﺎ ﺍﻧﺘﻔﻌﺖ ﺑـﺄﻥﹾ ﺃﹸﺑـﺎﱄ ـﺎ
ـﺎﱄ ﺑﺎﻟﺮﺯﺍﻳـ
ﻓﻌﺸـﺖ ﻭﻻ ﺃﹸﺑـ
ﺇﻥ ﺍﻟﻜﻮﺥ ﺍﳋﺸﱯ ، ﻭﺧﻴﻤﺔﹶ ﺍﻟﺸﻌﺮِ ،ﻭﺧﺒﺰ ﺍﻟﺸﻌﲑِ ،ﺃﻋﺰ ﻭﺃﺷﺮﻑ – ﻣﻊ ﺣﻔـﻆِ ﻣـﺎﺀِ
ﺍﻟﻮﺟﻪِ ﻭﻛﺮﺍﻣﺔِ ﺍﻟﻌِﺮﺽِ ﻭﺻﻮﻥﹶ ﺍﻟﻨﻔﺲِ – ﻣﻦ ﻗﹶﺼﺮٍ ﻣﻨﻴﻒٍ ﻭﺣﺪﻳﻘﺔٍ ﻏﻨﺎﺀَ ﻣﻊ ﺍﻟﺘﻌﻜﲑِ ﻭﺍﻟﻜﹶﺪﺭِ .
ﺍﶈﻨﺔﹸ ﻛﺎﳌﺮﺽ ،ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺯﻣﻦ ﺣﱴ ﻳﺰﻭﻝ ،ﻭﻣﻦ ﺍﺳـﺘﻌﺠﻞ ﰲ ﺯﻭﺍﻟـﻪِ ﺃﻭﺷـﻚ ﺃﻥ
ﻳﺘﻀﺎﻋﻒ ﻭﻳﺴﺘﻔﺤﻞ ،ﻓﻜﺬﻟﻚ ﺍﳌﺼﻴﺒﺔﹸ ﻭﺍﳌِﺤﻨﺔﹸ ﻻﺑﺪ ﳍﺎ ﻣﻦ ﻭﻗﺖٍ ،ﺣـﱴ ﺗـﺰﻭﻝ ﺁﺛﺎﺭﻫـﺎ ،
ﻭﻭﺍﺟﺐ ﺍﳌﺒﺘﻠﻲ :ﺍﻟﺼﱪ ﻭﺍﻧﺘﻈﺎﺭ ﺍﻟﻔﺮﺝِ ﻭﻣﺪﺍﻭﻣﺔﹸ ﺍﻟﺪﻋﺎﺀِ .
ﻭﻗﻔـــﺔ
﴿ ﻭﻻﹶ ﺗﻴﺄﹶﺳﻮﺍﹾ ﻣِﻦ ﺭﻭﺡِ ﺍﻟﻠﹼﻪِ ﺇِﻧﻪ ﻻﹶ ﻳﻴﺄﹶﺱ ﻣِﻦ ﺭﻭﺡِ ﺍﻟﻠﹼﻪِ ﺇِﻻﱠ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﹾﻜﹶﺎﻓِﺮﻭﻥﹶ ﴾ ﴿ .ﻭﻣﻦ
ﻳﻘﹾﻨﻂﹸ ﻣِﻦ ﺭﺣﻤﺔِ ﺭﺑﻪِ ﺇِﻻﱠ ﺍﻟﻀﺂﻟﱡﻮﻥﹶ ﴾ ﴿ .ﺇِﻥﱠ ﺭﺣﻤﺖ ﺍﻟﻠﹼﻪِ ﻗﹶﺮِﻳﺐ ﻣﻦ ﺍﻟﹾﻤﺤﺴِـﻨِﲔ ﴿ . ﴾ ﻟﹶـﺎ
ﺗﺪﺭِﻱ ﻟﹶﻌﻞﱠ ﺍﻟﻠﱠﻪ ﻳﺤﺪِﺙﹸ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺃﹶﻣﺮﺍﹰ ﴾ ﴿ .ﻭﻋﺴﻰ ﺃﹶﻥ ﺗﻜﹾﺮﻫﻮﺍﹾ ﺷﻴﺌﺎﹰ ﻭﻫـﻮ ﺧﻴـﺮ ﻟﱠﻜﹸـﻢ
﴾ ﴿ .ﺍﻟﻠﱠﻪ ﻟﹶﻄِﻴﻒ ﺑِﻌِﺒﺎﺩِﻩِ ﴾ ﻭﻋﺴﻰ ﺃﹶﻥ ﺗﺤِﺒﻮﺍﹾ ﺷﻴﺌﺎﹰ ﻭﻫﻮ ﺷﺮ ﻟﱠﻜﹸﻢ ﻭﺍﻟﻠﹼﻪ ﻳﻌﻠﹶﻢ ﻭﺃﹶﻧﺘﻢ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ
﴿ .ﻭﺭﺣﻤﺘِﻲ ﻭﺳِﻌﺖ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﴾ ﴿ .ﻻﹶ ﺗﺤﺰﻥﹾ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻣﻌﻨﺎ ﴾ ﴿ .ﺇِﺫﹾ ﺗﺴـﺘﻐِﻴﺜﹸﻮﻥﹶ ﺭﺑﻜﹸـﻢ
ﺭﺣﻤﺘـﻪ. ﴾ ﻓﹶﺎﺳﺘﺠﺎﺏ ﻟﹶﻜﹸﻢ ﴿ . ﴾ ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻨﺰﻝﹸ ﺍﻟﹾ ﻐﻴﺚﹶ ﻣِﻦ ﺑﻌﺪِ ﻣـﺎ ﹶﻗﻨﻄﹸـﻮﺍ ﻭﻳﻨﺸـﺮ
﴿ﻭﻳﺪﻋﻮﻧﻨﺎ ﺭﻏﹶﺒﺎﹰ ﻭﺭﻫﺒﺎﹰ ﻭﻛﹶﺎﻧﻮﺍ ﻟﹶﻨﺎ ﺧﺎﺷِﻌِﲔ. ﴾
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ـﺎﳌﺰﺍﺝِـﻬﺎ ﺑـ ـﺮﺽ ﻣﻨـ ﺇﺫﺍ ﱂ ﺗـ ﻣﱴ ﺗﺼﻔﹸﻮ ﻟﻚ ﺍﻟـﺪﻧﻴﺎ ﲞـﲑٍ
ﻭﳐﺮﺟﻪ ﻣﻦ ﺍﻟﺒﺤـﺮِ ﺍﻷُﺟـﺎﺝِ ﺃﱂ ﺗﺮ ﺟﻮﻫﺮ ﺍﻟـﺪﻧﻴﺎ ﺍﳌﺼـﻔﱠﻰ
ﺟﺮﺕ ﲟﺴﺮﺓٍ ﻟـﻚ ﻭﺍﺑﺘـﻬﺎﺝِ ﻭﺭﺏ ﻣﺨﻴﻔﺔٍ ﻓﺠـﺄﺕ ﺑِﻬـﻮﻝٍ
ﻭﺭﺏ ﺇﻗﺎﻣﺔٍ ﺑﻌـﺪ ﺍﻋﻮِﺟـﺎﺝِ ـﺎﻉٍ
ـﻼﻣﺔٍ ﺑﻌـﺪ ﺍﻣﺘﻨـ
ﻭﺭﺏ ﺳـ
ﻗﺎﻝ ﺃﻣﺮﺳﻮﻥﹸ ﰲ ﺎﻳﺔِ ﻣﻘﺎﻟﺘﻪِ ﻋﻦ ) ﺍﻻﻋﺘﻤﺎﺩِ ﻋﻠﻰ ﺍﻟﻨﻔﺲِ ( » :ﺇﻥﱠ ﺍﻟﻨﺼـﺮ ﺍﻟﺴﻴﺎﺳـﻲ،
ﻭﺍﺭﺗﻔﺎﻉ ﺍﻷﺟﻮﺭِ ،ﻭﺷﻔﺎﺀﻙ ﻣﻦ ﺍﳌﺮﺽِ ،ﺃﻭ ﻋﻮﺩﺓ ﺍﻷﻳﺎﻡِ ﺍﻟﺴﻌﻴﺪﺓِ ﺗﻨﻔﺘﺢ ﺃﻣﺎﻣﻚ ،ﻓﻼ ﺗﺼـﺪﻕ
ﺫﻟﻚ ؛ ﻷﻥﱠ ﺍﻷﻣﺮ ﻟﻦ ﻳﻜﻮﻥ ﻛﺬﻟﻚ .ﻭﻻ ﺷﻲﺀ ﳚﻠﺐ ﻟﻚ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﺇﻻ ﻧﻔﺴﻚ « .
ﺿﻴﺔﹰ ﴾ .
ﺿﻴﺔﹰ ﻣﺮِ
﴿ ﻳﺎ ﺃﹶﻳﺘﻬﺎ ﺍﻟﻨﻔﹾﺲ ﺍﻟﹾﻤ ﹾﻄﻤﺌِﻨﺔﹸ} {٢٧ﺍﺭﺟِﻌِﻲ ﺇِﻟﹶﻰ ﺭﺑﻚِ ﺭﺍ ِ
ﺣﺬﱠﺭ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻟﺮﻭﺍﺋﻲ ﺃﺑﻴﻜﺘﻮﻳﺘﻮﺱ » :ﺑﻮﺟﻮﺏ ﺍﻻﻫﺘﻤﺎﻡِ ﺑﺈﺯﺍﻟﺔِ ﺍﻷﻓﻜﺎﺭِ ﺍﳋﺎﻃﺌﺔِ ﻣـﻦ
ﺗﻔﻜﲑِﻧﺎ ،ﺃﻛﺜﺮ ﻣﻦ ﺍﻻﻫﺘﻤﺎﻡِ ﺑﺈﺯﺍﻟﺔِ ﺍﻟﻮﺭﻡِ ﻭﺍﳌﺮﺽِ ﻣﻦ ﺃﺟﺴﺎﺩِﻧﺎ « .
ﻭﺍﻟﻌﺠﺐ ﺃﻥﱠ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﳌﺮﺽ ﺍﻟﻔﻜﺮﻱ ﻭﺍﻟﻌﻘﺎﺋﺪﻱ ﰲ ﺍﻟﻘﺮﺁﻥ ﺃﻋﻈـﻢ ﻣـﻦ ﺍﳌـﺮ ِ
ﺽ
ﺍﳉﺴﻤﺎﱐﱢ ،ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿ :ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻣﺮﺽ ﻓﹶﺰﺍﺩﻫﻢ ﺍﻟﻠﹼﻪ ﻣﺮﺿﺎﹰ ﻭﻟﹶﻬﻢ ﻋﺬﹶﺍﺏ ﺃﹶﻟِـﻴﻢ ﺑِﻤـﺎ
ﻛﹶﺎﻧﻮﺍ ﻳﻜﹾﺬِﺑﻮﻥﹶ ﴾ ﴿ ﻓﹶﻠﹶﻤﺎ ﺯﺍﻏﹸﻮﺍ ﺃﹶﺯﺍﻍﹶ ﺍﻟﻠﱠﻪ ﻗﹸﻠﹸﻮﺑﻬﻢ. ﴾
ﺗﺒﻨﻰ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺍﻟﻔﺮﻧﺴﻲ ﻣﻮﻧﺘﲔ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺎﺕِ ﺷﻌﺎﺭﺍﹰ ﰲ ﺣﻴﺎﺗِﻪِ » :ﻻ ﻳﺘﺄﺛﺮ ﺍﻹﻧﺴﺎﻥﹸ ﲟﺎ
ﳛﺪﺙﹸ ﻣﺜﻠﻤﺎ ﻳﺘﺄﺛﺮ ﺑﺮﺃﻳِﻪِ ﺣﻮﻝ ﻣﺎ ﳛﺪﺙﹸ « .
ﻭﰲ ﺍﻷﺛﺮ )) :ﺍﻟﻠﻬﻢ ﺭﺿﲏ ﺑﻘﻀﺎﺋﻚ ﺣﱴ ﺃﻋﻠﻢ ﺃﻥ ﻣﺎ ﺃﺻﺎﺑﲏ ﱂ ﻳﻜﻦ ﻟﻴﺨﻄﺌﲏ ،ﻭﻣـﺎ
ﺃﺧﻄﺄﱐ ﱂ ﻳﻜﻦ ﻟﻴﺼﻴﺒﲏ (( .
ﻭﻗﻔـــﺔٌ
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﳊﺰﻥ ﻳﺰﻋﺠﻚ ﻣﻦ ﺍﳌﺎﺿﻲ ،ﻭﳜﻮﻓﻚ ﻣﻦ ﺍﳌﺴﺘﻘﺒﻞِ ،ﻭﻳـﺬﻫﺐ ﻋﻠﻴـﻚ
ﻳﻮﻣﻚ .
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﳊﺰﻥ ﻳﻨﻘﺒﺾ ﻟﻪ ﺍﻟﻘﻠﺐ ، ﻭﻳﻌﺒﺲ ﻟﻪ ﺍﻟﻮﺟﻪ ، ﻭﺗﻨﻄﻔـﺊﹸ ﻣﻨـﻪ ﺍﻟـﺮﻭﺡ،
ﻭﻳﺘﻼﺷﻰ ﻣﻌﻪ ﺍﻷﻣﻞﹸ .
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﳊﺰﻥ ﻳﺴﺮ ﺍﻟﻌﺪﻭ ، ﻭﻳﻐﻴﻆﹸ ﺍﻟﺼﺪﻳﻖ ،ﻭﻳﺸﻤِﺖ ﺑﻚ ﺍﳊﺎﺳـﺪ ،ﻭﻳﻐﻴـﺮ
ﻋﻠﻴﻚ ﺍﳊﻘﺎﺋﻖ .
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﳊﺰﻥ ﳐﺎﺻﻤﺔﹲ ﻟﻠﻘﻀﺎﺀِ ،ﻭﺗﱪﻡ ﺑﺎﶈﺘﻮﻡِ ،ﻭﺧﺮﻭﺝ ﻋﻠﻰ ﺍﻷﻧﺲِ ،ﻭﻧﻘﻤـﺔﹲ
ﻋﻠﻰ ﺍﻟﻨﻌﻤﺔِ .
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﳊﺰﻥ ﻻ ﻳﺮﺩ ﻣﻔﻘﻮﺩﺍﹰ ﻭﺫﺍﻫﺒﺎﹰ ،ﻭﻻ ﻳﺒﻌﺚﹸ ﻣﻴﺘﺎ ،ﻭﻻ ﻳـﺮﺩ ﻗـﺪﺭﺍﹰ ،ﻭﻻ
ﳚﻠﺐ ﻧﻔﻌﺎﹰ .
ﻻ ﲢﺰﻥﹾ :ﻓﺎﳊﺰﻥﹸ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥِ ﻭﺍﳊﺰﻥﹸ ﻳﺄﺱ ﺟﺎﰒﹲ ،ﻭﻓﻘﺮ ﺣﺎﺿـﺮ ، ﻭﻗﻨـﻮﻁﹲ ﺩﺍﺋـﻢ،
ﻭﺇﺣﺒﺎﻁﹲ ﳏﻘﱠﻖ ، ﻭﺇﺧﻔﺎﻕ ﺫﺭﻳﻊ.
ﺿﻌﻨﺎ ﻋﻨﻚ ﻭِﺯﺭﻙ {٢}ﺍﻟﱠﺬِﻱ ﺃﹶﻧﻘﹶﺾ ﹶﻇﻬـﺮﻙ{٣}
﴿ ﺃﹶﻟﹶﻢ ﻧﺸﺮﺡ ﻟﹶﻚ ﺻﺪﺭﻙ {١}ﻭﻭ
ﻭﺭﻓﹶﻌﻨﺎ ﻟﹶﻚ ﺫِﻛﹾﺮﻙ {٤}ﻓﹶﺈِﻥﱠ ﻣﻊ ﺍﻟﹾﻌﺴﺮِ ﻳﺴﺮﺍﹰ} {٥ﺇِﻥﱠ ﻣﻊ ﺍﻟﹾﻌﺴﺮِ ﻳﺴﺮﺍﹰ} {٦ﻓﹶـﺈِﺫﹶﺍ ﻓﹶﺮﻏﹾـﺖ
ﻓﹶﺎﻧﺼﺐ {٧}ﻭﺇِﻟﹶﻰ ﺭﺑﻚ ﻓﹶﺎﺭﻏﹶﺐ. ﴾
ﻻ ﲢﺰﻥﹾ ﻣﺎ ﺩﻣﺖ ﻣﺆﻣﻨﺎﹰ ﺑﺎﷲ
ﺇﻥﱠ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﻫﻮ ﺳﺮ ﺍﻟﺮﺿﺎ ﻭﺍﳍﺪﻭﺀِ ﻭﺍﻷﻣﻦِ ،ﻭﺇﻥﱠ ﺍﳊﹶﻴﺮﺓﹶ ﻭﺍﻟﺸﻘﺎﺀَ ﻣﻊ ﺍﻹﳊﺎﺩِ ﻭﺍﻟﺸﻚ.
ﻭﻟﻘﺪ ﺭﺃﻳﺖ ﺃﺫﻛﻴﺎﺀ – ﺑﻞ ﻋﺒﺎﻗﺮﺓﹰ – ﺧﻠﺖ ﺃﻓﺌﺪﺗﻬﻢ ﻣﻦ ﻧﻮﺭِ ﺍﻟﺮﺳﺎﻟِﺔ ،ﻓﻄﻔﺤﺖ ﺃﻟﺴـﻨﺘﻬﻢ ﻋـﻦِ
ﺍﻟﺸﺮﻳﻌﺔِ .
ﻳﻘﻮﻝﹸ ﺃﺑﻮ ﺍﻟﻌﻼﺀِ ﺍﳌﻌﺮﻱ ﻋﻦِ ﺍﻟﺸﺮﻳﻌﺔِ :ﺗﻨﺎﻗﺾ ﻣﺎ ﻟﻨﺎ ﺇﻻ ﺍﻟﺴﻜﻮﺕ ﻟﻪ !!
ﻭﻳﻘﻮﻝﹸ ﺍﻟﺮﺍﺯﻱ : ﺎﻳﺔ ﺇﻗﺪﺍﻡِ ﺍﻟﻌﻘﻮﻝِ ﻋِﻘﺎﻝﹸ .
ﻭﻳﻘﻮﻝﹸ ﺍﳉﻮﻳﲏ ،ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ ﺃﻳﻦ ﺍﷲُ :ﺣﻴﺮﱐ ﺍﳍﻤﺪﺍﱐﱡ ،ﺣﲑﱐ ﺍﳍﻤﺪﺍﱐﱡ .
ﻭﻳﻘﻮﻝﹸ ﺍﺑﻦ ﺳﻴﻨﺎ :ﺇﻥﱠ ﺍﻟﻌﻘﻞ ﺍﻟﻔﻌﺎﻝ ﻫﻮ ﺍﳌﺆﺛﱢﺮ ﰲ ﺍﻟﻜﻮﻥِ .
ﻭﻳﻘﻮﻝﹸ ﺇﻳﻠﻴﺎ ﺃﺑﻮ ﻣﺎﺿﻲ :
ﻭﻟﻘﺪ ﺃﺑﺼﺮﺕ ﻗﹸﺪﺍﻣﻲ ﻃﺮﻳﻘﺎﹰ ﻓﻤﺸﻴﺖ ﲏ ﺃﺗﻴ
ﺖ ﺟﺌﺖ ﻻ ﺃﻋﻠﻢ ﻣِﻦ ﺃﻳﻦ ﻭﻟﻜ
ﺇﱃ ﻳﺮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻗﻮﺍﻝِ ﺍﻟﱵ ﺗﺘﻔﺎﻭﺕ ﻗﹸﺮﺑﺎﹰ ﻭﺑﻌﺪﺍﹰ ﻋﻦ ﺍﳊﻖ.
ﻓﻌﻠﻤﺖ ﺃﻧﻪ ﲝﺴﺐِ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪِ ﻳﺴﻌﺪ ، ﻭﲝﺴـﺐِ ﺣﻴﺮِﺗِـﻪِ ﻭﺷـﻜﱢﻪ ﻳﺸـﻘﻰ ،ﻭﻫـﺬ ِﻩ
ﺍﻷﻃﺮﻭﺣﺎﺕ ﺍﳌﺘﺄﺧﺮﺓﹸ ﺑﻨﺎﺕ ﻟﺘﻠﻚ ﺍﻟﻜﻠﻤﺎﺕِ ﺍﻟﻌﺎﺗﻴﺔِ ﻣﻨﺬﹸ ﺍﻟﻘِﺪﻡ ،ﻭﺍﳌﻨﺤﺮﻑ ﺍﻷﺛﻴﻢ ﻓﺮﻋﻮﻥ ﻗـﺎﻝ :
﴿ ﻣﺎ ﻋﻠِﻤﺖ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇِﻟﹶﻪٍ ﹶﻏﻴﺮِﻱ ﴾ .ﻭﻗﺎﻝ ﴿ :ﺃﹶﻧﺎ ﺭﺑﻜﹸﻢ ﺍﻟﹾﺄﹶﻋﻠﹶﻰ ﴾ .
ﻭﻳﺎ ﳍﺎ ﻣﻦ ﻛﻔﺮﻳﺎﺕٍ ﺩﻣﺮﺕِ ﺍﻟﻌﺎﱂ .
ﻳﻘﻮﻝﹸ ﺟﺎﳝﺲ ﺃﻟﲔ ،ﻣﺆﻟﻒ ﻛﺘﺎﺏ » ﻣﺜﻠﻤﺎ ﻳﻔﻜﺮ ﺍﻹﻧﺴﺎﻥﹸ « » :ﺳﻴﻜﺘﺸﻒ ﺍﻹﻧﺴﺎﻥﹸ ﺃﻧﻪ
ﻛﻠﻤﺎ ﻏﻴﺮ ﺃﻓﻜﺎﺭﻩ ﺇﺯﺍﺀ ﺍﻷﺷﻴﺎﺀِ ﻭﺍﻷﺷﺨﺎﺹِ ﺍﻵﺧﺮﻳﻦ ،ﺳﺘﺘﻐﲑ ﺍﻷﺷﻴﺎﺀُ ﻭﺍﻷﺷـﺨﺎﺹ ﺍﻵﺧـﺮﻭﻥ
ﺑﺪﻭﺭِﻫِﻢ .. ﺩﻉ ﺷﺨﺼﺎﹰ ﻣﺎ ﻳﻐﻴﺮ ﺃﻓﻜﺎﺭﻩ ، ﻭﺳﻨﺪﻫﺶ ﻟﻠﺴﺮﻋﺔِ ﺍﻟﱵ ﺳﺘﺘﻐﲑ ﺎ ﻇـﺮﻭﻑ ﺣﻴﺎﺗِـﻪِ
ﺍﳌﺎﺩﻳﺔِ ،ﻓﺎﻟﺸﻲﺀُ ﺍﳌﻘﺪﺱ ﺍﻟﺬﻱ ﻳﺸﻜﱢﻞ ﺃﻫﺪﺍﻓﻨﺎ ﻫﻮ ﻧﻔﺴﻨﺎ . « ..
ﻭﻋﻦ ﺍﻷﻓﻜﺎﺭِ ﺍﳋﺎﻃﺌﺔِ ﻭﺗﺄﺛﲑِﻫﺎ ،ﻳﻘﻮﻝﹸ ﺳﺒﺤﺎﻧﻪ﴿ :ﺑﻞﹾ ﹶﻇﻨﻨﺘﻢ ﺃﹶﻥ ﻟﱠﻦ ﻳﻨﻘﹶﻠِـﺐ ﺍﻟﺮﺳـﻮﻝﹸ
ﻭﺍﻟﹾﻤ ﺆﻣِﻨﻮﻥﹶ ﺇِﻟﹶﻰ ﺃﹶﻫﻠِﻴﻬِﻢ ﺃﹶﺑﺪﺍﹰ ﻭﺯﻳﻦ ﺫﹶﻟِﻚ ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻜﹸﻢ ﻭ ﹶﻇﻨﻨﺘﻢ ﻇﹶﻦ ﺍﻟﺴﻮﺀِ ﻭﻛﹸﻨﺘﻢ ﻗﹶﻮﻣﺎﹰ ﺑﻮﺭﺍﹰ ﴾ .
﴿ ﻳ ﹸﻈﻨﻮﻥﹶ ﺑِﺎﻟﻠﹼﻪِ ﹶﻏﻴﺮ ﺍﻟﹾﺤﻖ ﻇﹶﻦ ﺍﻟﹾﺠﺎﻫِ ِﻠﻴﺔِ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻫﻞ ﻟﱠﻨﺎ ﻣِﻦ ﺍﻷَﻣﺮِ ﻣِﻦ ﺷﻲﺀٍ ﻗﹸﻞﹾ ﺇِﻥﱠ ﺍﻷَﻣﺮ ﻛﹸﻠﱠﻪ
ﻟِﻠﱠﻪِ ﴾ .
ﻭﻳﻘﻮﻝﹸ ﺟﺎﳝﺲ ﺃﻟﲔ ﺃﻳﻀﺎﹰ » :ﻭﻛﻞﱡ ﻣﺎ ﻳﺤﻘﱢﻘﻪ ﺍﻹﻧﺴﺎﻥﹸ ﻫﻮ ﻧﺘﻴﺠـﺔﹲ ﻣﺒﺎﺷـﺮﺓﹲ ﻷﻓﻜـﺎﺭﻩِ
ﺻﺔِ ..ﻭﺍﻹﻧﺴﺎﻥﹸ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻨﻬﻮﺽ ﻓﻘﻂﹾ ﻭﺍﻻﻧﺘﺼﺎﺭ ﻭﲢﻘﻴﻖ ﺃﻫﺪﺍﻓِﻪِ ﻣﻦ ﺧـﻼﻝِ ﺃﻓﻜـﺎﺭِﻩِ ،
ﺍﳋﺎ
ﻭﺳﻴﺒﻘﻰ ﺿﻌﻴﻔﺎﹰ ﻭﺗﻌِﺴﺎﹰ ﺇﺫﺍ ﻣﺎ ﺭﻓﺾ ﺫﻟﻚ « .
ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻋﻦ ﺍﻟﻌﺰﳝﺔِ ﺍﻟﺼﺎﺩﻗﺔِ ﻭﺍﻟﻔﻜﺮِ ﺍﻟﺼﺎﺋﺐِ ﴿ :ﻭﻟﹶﻮ ﺃﹶﺭﺍﺩﻭﺍﹾ ﺍﻟﹾﺨﺮﻭﺝ ﻷَﻋﺪﻭﺍﹾ ﻟﹶـﻪ
ﻋﺪﺓﹰ ﻭﻟﹶـﻜِﻦ ﻛﹶﺮِﻩ ﺍﻟﻠﹼﻪ ﺍﻧﺒِﻌﺎﺛﹶﻬﻢ. ﴾
ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻭﻟﹶﻮ ﻋﻠِﻢ ﺍﻟﻠﹼﻪ ﻓِﻴﻬِﻢ ﺧﻴﺮﺍﹰ ﻟﱠﺄﺳﻤﻌﻬﻢ. ﴾
ﻭﻗﺎﻝ ﴿ :ﻓﹶﻌﻠِﻢ ﻣﺎ ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻓﹶﺄﹶﻧﺰﻝﹶ ﺍﻟﺴﻜِﻴﻨﺔﹶ ﻋ ﹶﻠﻴﻬِﻢ. ﴾
ﻻ ﲢﺰﻥﹾ ﻟﻠﺘﻮﺍﻓِﻪِ ﻓﺈﻥﹼ ﺍﻟﺪﻧﻴﺎ ﺑﺄﺳﺮﻫﺎ ﺗﺎﻓﻬﺔﹲ
ﺭﻣﻲ ﺃﺣﺪ ﺍﻟﺼﺎﳊﲔ ﺍﻟﻜﺒﺎﺭ ﺑﲔ ﺑﺮﺍﺛِﻦِ ﺍﻷﺳﺪِ ،ﻓﺄﳒﺎﻩ ﺍﷲُ ﻣﻨﻪ ،ﻓﻘﺎﻟﻮﺍ ﻟﻪ :ﻓـﻴﻢ ﻛﻨـﺖ
ﺗﻔﻜﱢﺮ ؟ ﻗﺎﻝ :ﺃﻓﻜﱢﺮ ﰲ ﻟﻌﺎﺏِ ﺍﻷﺳﺪِ ،ﻫﻞﹾ ﻫﻮ ﻃﺎﻫﺮ ﺃﻡ ﻻ !! .ﻭﻣﺎﺫﺍ ﻗﺎﻝ ﺍﻟﻌﻠﻤﺎﺀُ ﻓﻴﻪِ .
ﻟﻠﺒﺎﺳﻠﲔ ﻣﻊ ﺍﻟﻘﻨـﺎ ﺍﳋﻄﱠـﺎ ِﺭ ﻭﻟﻘﺪ ﺫﻛﺮﺕ ﺍﷲ ﺳﺎﻋﺔ ﺧﻮﻓِـﻪِ
ﻳﻮﻡ ﺍﻟﻮﻏﻰ ﻟﻠﻮﺍﺣـﺪِ ﺍﻟﻘﻬـﺎﺭِ ﻓﻨﺴﻴﺖ ﻛﻞﱠ ﻟﺬﺍﺋـﺬٍ ﺟﻴﺎﺷـﺔٍ
ﺇﻥﱠ ﺍﷲ – ﺟﻞﱠ ﰲ ﻋﻼﻩ – ﻣﺎﻳﺰ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔِ ﲝﺴﺐِ ﻣﻘﺎﺻﺪﻫِﻢ ، ﻓﻘﺎﻝ ﴿ :ﻣِﻨﻜﹸﻢ ﻣـﻦ
ﻳﺮِﻳﺪ ﺍﻟﺪﻧﻴﺎ ﻭﻣِﻨﻜﹸﻢ ﻣﻦ ﻳﺮِﻳﺪ ﺍﻵ ِﺧﺮﺓﹶ ﴾ .
ﺫﻛﺮ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺃﻥﱠ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥِ ﳘﺘﻪ ،ﻭﻣﺎﺫﺍ ﻳﺮﻳﺪ ؟! .
ﻭﻗﺎﻝ ﺃﺣﺪ ﺍﳊﻜﻤﺎﺀِ :ﺃﺧﱪﱐ ﻋﻦ ﺍﻫﺘﻤﺎﻡِ ﺍﻟﺮﺟﻞِ ﺃﹸﺧﱪﻙ ﺃﻱ ﺭﺟﻞٍ ﻫﻮ .
ﻭﺑﻠﱠﻎ ﺃﻛﻨﺎﻑ ﺍﳊِﻤﻰ ﻣﻦ ﻳﺮﻳﺪﻫﺎ
ﺃﻻ ﺑﻠﱠﻎ ﺍﷲُ ﺍﳊﻤﻰ ﻣﻦ ﻳﺮﻳـﺪﻩ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ـﻔﱠﺪﻳﻨﺎ
ـﺎﳌﻠﻮﻙِ ﻣﺼـ
ـﺪﻧﺎ ﺑـ
ﻭﻋـ ـﺎـﺎﺱِ ﻭﺑﺎﳌﻄﺎﻳــﺎﺩﻭﺍ ﺑﺎﻟﻠﹼﺒـﻓﻌـ
ﺍﻧﻘﻠﺐ ﻗﺎﺭﺏ ﰲ ﺍﻟﺒﺤﺮِ ،ﻓﻮﻗﻊ ﻋﺎﺑﺪ ﰲ ﺍﳌﺎﺀِ ،ﻓﺄﺧﺬ ﻳﻮﺿﺊ ﺃﻋﻀﺎﺀﻩ ﻋﻀـﻮﺍﹰ ﻋﻀـﻮﺍﹰ ،
ﻭﻳﺘﻤﻀﻤﺾ ﻭﻳﺴﺘﻨﺸﻖ ، ﻓﺄﺧﺮﺟﻪ ﺍﻟﺒﺤﺮ ﻭﳒﺎ ،ﻓﺴﺌﻞ ﻋﻦ ﺫﻟﻚ ؟ ﻓﻘﺎﻝ :ﺃﺭﺩﺕ ﺃﻥ ﺃﺗﻮﺿﺄ ﻗﺒﻞ
ﺍﳌﻮﺕِ ﻷﻛﻮﻥ ﻋﻠﻰ ﻃﻬﺎﺭﺓٍ .
ـﺪﺍﻙ ﰲ ﺍﻟﻜﹸ ـﻼﱠﺏِ
ـﻴﺔﹰ ﻭﻳـ
ﻗﺪﺳـ ـﺎﻟﺔﹰ
ـﻴﺖ ﺭﺳـ
ـﺎ ﻧﺴـ
ﷲِ ﺩﺭﻙ ﻣـ
ﰲ ﺳﺎﻋﺔﹸ ﻭﺍﳌﻮﺕ ﰲ ﺍﻷﻫـﺪﺍﺏِ ﺃﻓﺪﻳﻚ ﻣﺎ ﺭﻣﺸﺖ ﻋﻴﻮﻧﻚ ﺭﻣﺸﺔﹸ
ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﰲ ﺳﻜﺮﺍﺕِ ﺍﳌﻮﺕِ ﻳﺸﲑ ﺇﱃ ﲣﻠﻴﻞِ ﳊﻴﺘِﻪِ ﺑﺎﳌﺎﺀِ ﻭﻫﻢ ﻳﻮﺿﺌﻮﻧﻪ !!
﴿ ﻓﹶﺂﺗﺎﻫﻢ ﺍﻟﻠﹼﻪ ﺛﹶﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺴﻦ ﺛﹶﻮﺍﺏِ ﺍﻵ ِﺧﺮﺓِ ﴾ .
ﺍﻟﻌﻔﻮ ﺍﻟﻌﻔﻮ
ﻓﺈﻧﻚ ﺇﻥﹾ ﻋﻔﻮﺕ ﻭﺻﻔﺤﺖ ﻧﻠﺖ ﻋﺰ ﺍﻟﺪﻧﻴﺎ ﻭﺷﺮﻑ ﺍﻵﺧﺮﺓِ ﴿ :ﻓﹶﻤﻦ ﻋﻔﹶﺎ ﻭﺃﹶﺻﻠﹶﺢ ﻓﹶﺄﹶ ﺟﺮﻩ
ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﴾ .
ﻳﻘﻮﻝﹸ ﺷﻜﺴﺒﲑ » : ﻻ ﺗﻮﻗﺪِ ﺍﻟﻔﺮﻥ ﻛﺜﲑﺍﹰ ﻟﻌﺪﻭﻙ ،ﻟﺌﻼﱠ ﲢﺮﻕ ﺑﻪ ﻧﻔﺴﻚ « .
ﺗﺮﺍﻫﺎ ﲝﻖ ﰲ ﻣﻐﻴـﺐٍ ﻭﻣﻄﹾﻠـﻊِ ﻓﻘﻞﹾ ﻟﻠﻌﻴﻮﻥِ ﺍﻟﺮﻣﺪِ ﻟﻠﺸﻤﺲِ ﺃﻋﲔ
ﺑﺄﺑﺼﺎﺭِﻫﺎ ﻻ ﺗﺴﺘﻔﻴﻖ ﻭﻻ ﺗﻌـﻲ ﻭﺳﺎﻣﺢ ﻋﻴﻮﻧﺎﹰ ﺃﻃﻔﺄ ﺍﷲُ ﻧﻮﺭﻫـﺎ
ﻭﻗﺎﻝ ﺃﺣﺪﻫﻢ ﻟﺴﺎﱂِ ﺑﻦِ ﻋﺒﺪِﺍﷲ ﺑﻦِ ﻋﻤﺮ ﺍﻟﻌﺎﱂِ ﺍﻟﺘﺎﺑﻌﻲ : ﺇﻧﻚ ﺭﺟﻞﹸ ﺳﻮﺀ! ﻓﻘـﺎﻝ :ﻣـﺎ
ﻋﺮﻓﹶﲏ ﺇﻻﱠ ﺃﻧﺖ .
ﻗﺎﻝ ﺃﺩﻳﺐ ﺃﻣﺮﻳﻜﻲ » : ﳝﻜﻦ ﺃﻥ ﲢﻄﱢﻢ ﺍﻟﻌِﺼﻲ ﻭﺍﳊﺠﺎﺭﺓﹸ ﻋﻈﺎﻣﻲ ،ﻟﻜـﻨﻠﻦ ﺗﺴـﺘﻄﻴﻊ
ﺍﻟﻜﻠﻤﺎﺕ ﺍﻟﻨﻴﻞ ﻣﲏ « .
ﻗﺎﻝ ﺭﺟﻞ ﻷﰊ ﺑﻜﺮ :ﻭﺍﷲِ ﻷﺳﺒﻨﻚ ﺳﺒﺎﹰ ﻳﺪﺧﻞﹸ ﻣﻌﻚ ﻗﱪﻙ ! ﻓﻘﺎﻝ ﺃﺑﻮ ﺑﻜﺮ :ﺑﻞﹾ ﻳﺪﺧﻞﹸ
ﻣﻌﻚ ﻗﱪﻙ ﺃﻧﺖ !! .
ﻭﻗﺎﻝ ﺭﺟﻞﹲ ﻟﻌﻤﺮﻭِ ﺑﻦ ﺍﻟﻌﺎﺹِ :ﻷﺗﻔﺮﻏﻦ ﳊﺮﺑِﻚ .ﻗﺎﻝ ﻋﻤﺮﻭ ﺍﻵﻥ ﻭﻗﻌـﺖ ﰲ ﺍﻟﺸـﻐﻞِ
ﺍﻟﺸﺎﻏِﻞِ .
ﻳﻘﻮﻝﹸ ﺍﳉﻨﺮﺍﻝﹸ ﺃﻳﺰﺎﻭﺭ» :ﺩﻋﻮﻧﺎ ﻻ ﻧﻀﻴﻊ ﺩﻗﻴﻘﺔﹰ ﻣﻦ ﺍﻟﺘﻔﻜﲑِ ﺑﺎﻷﺷﺨﺎﺹِ ﺍﻟﺬﻳﻦ ﻻ ﳓﺒﻬﻢ«
ﻗﺎﻟﺖِ ﺍﻟﺒﻌﻮﺿﺔﹸ ﻟﻠﻨﺨﻠﺔِ :ﲤﺎﺳﻜﻲ ،ﻓﺈﱐ ﺃﺭﻳﺪ ﺃﻥﹾ ﺃﻃﲑ ﻭﺃﺩﻋﻚِ .ﻗﺎﻟﺖِ ﺍﻟﻨﺨﻠﺔﹸ :ﻭﺍﷲِ ﻣـﺎ
ﺷﻌﺮﺕ ﺑﻚِ ﺣﲔ ﻫﺒﻄﺖِ ﻋﻠﻲ ، ﻓﻜﻴﻒ ﺃﺷﻌﺮ ﺑﻚِ ﺇﺫﺍ ﻃﺮﺕِ ؟!
ﻗﺎﻝ ﺣﺎﰎﹲ :
ﻭﺃﹸﻋﺮﺽ ﻋﻦ ﺷﺘﻢ ﺍﻟﻠﺌﻴﻢِ ﺗﻜﺮﻣﺎ ﻭﺃﻏﻔﺮ ﻋﻮﺭﺍﺀ ﺍﻟﻜﺮﱘ ﺍﺩﺧـﺎﺭﻩ
ﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﻭﺇِﺫﹶﺍ ﻣﺮﻭﺍ ﺑِﺎﻟﻠﱠﻐﻮِ ﻣﺮﻭﺍ ﻛِﺮﺍﻣﺎﹰ ﴾ .ﻭﻗـﺎﻝ ﺗﻌـﺎﱃ ﴿ :ﻭﺇِﺫﹶﺍ ﺧـﺎﻃﹶﺒﻬﻢ
ﺍﻟﹾﺠﺎﻫِﻠﹸﻮﻥﹶ ﻗﹶﺎﻟﹸﻮﺍ ﺳﻠﹶﺎﻣﺎﹰ ﴾ .
ﻗﺎﻝ ﻛﻮﻧﻔﻮﺷﻴﻮﺱ » :ﺇﻥﱠ ﺍﻟﺮﺟﻞ ﺍﻟﻐﺎﺿﺐ ﳝﺘﻠﺊ ﺩﺍﺋﻤﺎﹰ ﺳ ﻤﺎﹰ « .
ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﻻ ﺗﻐﻀﺐ ، ﻻ ﺗﻐﻀﺐ ، ﻻ ﺗﻐﻀﺐ. ((
ﻭﻓﻴﻪ )) :ﺍﻟﻐﻀﺐ ﲨﺮﺓﹲ ﻣﻦ ﺍﻟﻨﺎﺭ (( .
ﺇﻥﱠ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺼﺮﻉ ﺍﻟﻌﺒﺪ ﻋﻨﺪ ﺛﻼﺙٍ :ﺍﻟﻐﻀﺐِ ،ﻭﺍﻟﺸﻬﻮﺓِ ،ﻭﺍﻟﻐﻔﹾﻠﹶﺔِ .
ﺇﻧﻚ ﺧﻠﻘﺖ ﲟﻮﺍﻫﺐ ﳏﺪﺩﺓٍ ﻟﺘﻮﺩﻱ ﻋﻤﻼﹰ ﳏﺪﺩﺍﹰ ،ﻭﻛﻤﺎ ﻗﺎﻟﻮﺍ :ﺍﻗﺮﺃ ﻧﻔﺴﻚ ، ﻭﺍﻋـﺮﻑ
ﻣﺎﺫﺍ ﺗﻘﺪﻡ.
ﻗﺎﻝ ﺃﻣﺮﺳﻮﻥﹸ ﰲ ﻣﻘﺎﻟﺘِﻪِ ﺣﻮﻝ » ﺍﻻﻋﺘﻤﺎﺩِ ﻋﻠﻰ ﺍﻟﻨﻔﺲِ « » :ﺳﻴﺄﰐ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺼـ ﹸﻞ
ﻓﻴﻪ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥِ ﺇﱃ ﺍﻹﳝﺎﻥِ ﺑﺄﻥﱠ ﺍﳊﹶﺴﺪ ﻫﻮ ﺍﳉﹶﻬﻞﹸ ،ﻭﺍﻟﺘﻘﻠﻴﺪ ﻫﻮ ﺍﻻﻧﺘﺤﺎﺭ ، ﻭﺃﻥ ﻳﻌﺘـﱪ ﻧﻔﺴـﻪ
ﻛﻤﺎ ﻫﻲ ﻣﻬﻤﺎ ﺗﻜﻦِ ﺍﻟﻈﺮﻭﻑ ؛ ﻷﻥﱠ ﺫﺍﻙ ﻫﻮ ﻧﺼﻴﺒﻪ .ﻭﺃﻧﻪ ﺭﻏﻢ ﺍﻣﺘﻼﺀِ ﺍﻟﻜﻮﻥ ﺑﺎﻷﺷﻴﺎﺀِ ﺍﻟﺼﺎﳊ ِﺔ
،ﻟﻦ ﳛﺼﻞ ﻋﻠﻰ ﺣﺒﺔِ ﺫﹸﺭﺓٍ ﺇﻻ ﺑﻌﺪ ﺯﺭﺍﻋﺔِ ﻭﺭﻋﺎﻳﺔِ ﺍﻷﺭﺽِ ﺍﳌﻌﻄﺎﺓِ ﻟﻪ ، ﻓﺎﻟﻘﻮﻯ ﺍﻟﻜﺎﻣﻨﺔﹸ ﰲ ﺩﺍﺧﻠِﻪِ
،ﻫﻲ ﺟﺪﻳﺪﺓﹲ ﰲ ﺍﻟﻄﺒﻴﻌﺔِ ،ﻭﻻ ﺃﺣﺪ ﻳﻌﺮﻑ ﻣﺪﻯ ﻗﺪﺭﺗِﻪ ،ﺣﱴ ﻫﻮ ﻻ ﻳﻌﺮﻑ ، ﺣﱴ ﳚﺮﺏ « .
﴿ ﻭﻗﹸﻞِ ﺍﻋﻤﻠﹸﻮﺍﹾ ﻓﹶﺴﻴﺮﻯ ﺍﻟﻠﹼﻪ ﻋﻤﻠﹶﻜﹸﻢ ﻭﺭﺳﻮﻟﹸﻪ ﻭﺍﻟﹾﻤ ﺆﻣِﻨﻮﻥﹶ ﴾ .
ﻭﻗﻔــﺔ
ﻫﺬﻩ ﺁﻳﺎﺕ ﺗﻘﻮﻱ ﻣﻦ ﺭﺟﺎﺋِﻚ ،ﻭﺗﺸﺪ ﻋﻀﺪﻙ ،ﻭﲢﺴﻦ ﻇﻨﻚ ﺑﺮﻳﻚ .
﴿ ﻗﹸﻞﹾ ﻳﺎ ِﻋﺒﺎﺩِﻱ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﺳﺮﻓﹸﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﻟﹶﺎ ﺗﻘﹾﻨﻄﹸﻮﺍ ﻣِﻦ ﺭﺣﻤﺔِ ﺍﻟﻠﱠﻪِ ﺇِﻥﱠ ﺍﻟﻠﱠـﻪ ﻳ ﻐﻔِـﺮ
ﺍﻟﺬﱡﻧﻮﺏ ﺟﻤِﻴﻌﺎﹰ ﺇِﻧﻪ ﻫﻮ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﺮﺣِﻴﻢ. ﴾
﴿ ﻭﺍﻟﱠﺬِﻳﻦ ﺇِﺫﹶﺍ ﻓﹶﻌﻠﹸﻮﺍﹾ ﻓﹶﺎﺣِﺸﺔﹰ ﺃﹶﻭ ﻇﹶ ﹶﻠﻤﻮﺍﹾ ﺃﹶﻧﻔﹸﺴﻬﻢ ﺫﹶﻛﹶﺮﻭﺍﹾ ﺍﻟﻠﹼﻪ ﻓﹶﺎﺳﺘﻐﻔﹶﺮﻭﺍﹾ ﻟِﺬﹸﻧﻮﺑِﻬِﻢ ﻭﻣـﻦ
ﻳﻐﻔِﺮ ﺍﻟﺬﱡﻧﻮﺏ ﺇِﻻﱠ ﺍﻟﻠﹼﻪ ﻭﻟﹶﻢ ﻳﺼِﺮﻭﺍﹾ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﻌﻠﹸﻮﺍﹾ ﻭﻫﻢ ﻳﻌﻠﹶﻤﻮﻥﹶ ﴾ .
﴿ ﻭﻣﻦ ﻳﻌﻤﻞﹾ ﺳﻮﺀﺍﹰ ﺃﹶﻭ ﻳﻈﹾﻠِﻢ ﻧﻔﹾﺴﻪ ﺛﹸﻢ ﻳﺴﺘﻐﻔِﺮِ ﺍﻟﻠﹼﻪ ﻳﺠِﺪِ ﺍﻟﻠﹼﻪ ﻏﹶﻔﹸﻮﺭﺍﹰ ﺭﺣِﻴﻤﺎﹰ ﴾ .
﴿ ﻭﺇِﺫﹶﺍ ﺳﺄﹶﻟﹶﻚِ ﻋﺒﺎﺩِﻱ ﻋﻨﻲ ﻓﹶِﺈﻧﻲ ﻗﹶﺮِﻳﺐ ﺃﹸﺟِﻴﺐ ﺩ ﻋﻮﺓﹶ ﺍﻟﺪﺍﻉِ ﺇِﺫﹶﺍ ﺩﻋﺎﻥِ ﻓﹶ ﹾﻠﻴﺴﺘﺠِﻴﺒﻮﺍﹾ ﻟِﻲ
ﻭﻟﹾﻴﺆﻣِﻨﻮﺍﹾ ﺑِﻲ ﻟﹶﻌﻠﱠﻬﻢ ﻳﺮﺷﺪﻭﻥﹶ ﴾ .
﴿ ﺃﹶﻣﻦ ﻳﺠِﻴﺐ ﺍﻟﹾﻤﻀﻄﹶﺮ ﺇِﺫﹶﺍ ﺩﻋﺎﻩ ﻭﻳﻜﹾﺸِﻒ ﺍﻟﺴﻮﺀَ ﻭﻳﺠﻌﻠﹸﻜﹸﻢ ﺧ ﹶﻠﻔﹶﺎﺀ ﺍﻟﹾﺄﹶﺭﺽِ ﺃﹶﺇِﻟﹶﻪ ﻣـﻊ
ﺍﻟﻠﱠﻪِ ﻗﹶﻠِﻴﻼﹰ ﻣﺎ ﺗﺬﹶﻛﱠﺮﻭﻥﹶ ﴾ .
﴿ ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺎﻝﹶ ﻟﹶﻬﻢ ﺍﻟﻨﺎﺱ ﺇِﻥﱠ ﺍﻟﻨﺎﺱ ﻗﹶﺪ ﺟﻤﻌﻮﺍﹾ ﻟﹶﻜﹸﻢ ﻓﹶﺎﺧﺸﻮﻫﻢ ﻓﹶﺰﺍﺩﻫﻢ ﺇِﳝﺎﻧـﺎﹰ ﻭﻗﹶـﺎﻟﹸﻮﺍﹾ
ﺣﺴﺒﻨﺎ ﺍﻟﻠﹼﻪ ﻭﻧِﻌﻢ ﺍﻟﹾﻮﻛِﻴﻞﹸ} {١٧٣ﻓﹶﺎﻧﻘﹶ ﹶﻠﺒﻮﺍﹾ ﺑِﻨِﻌﻤﺔٍ ﻣﻦ ﺍﻟﻠﹼﻪِ ﻭﻓﹶﻀﻞٍ ﻟﱠﻢ ﻳﻤﺴﺴﻬﻢ ﺳﻮﺀٌ ﻭﺍﺗﺒﻌﻮﺍﹾ
ﺭِﺿﻮﺍﻥﹶ ﺍﻟﻠﹼﻪِ ﻭﺍﻟﻠﹼﻪ ﺫﹸﻭ ﻓﹶﻀﻞٍ ﻋﻈِﻴﻢٍ ﴾ .
﴿ ﻭﺃﹸﻓﹶﻮﺽ ﺃﹶﻣﺮِﻱ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﺑﺼِﲑ ﺑِﺎﻟﹾﻌِﺒﺎﺩِ} {٤٤ﻓﹶﻮﻗﹶﺎﻩ ﺍﻟﻠﱠﻪ ﺳﻴﺌﹶﺎﺕِ ﻣﺎ ﻣﻜﹶﺮﻭﺍ﴾ .
ﺭﺏ ﺿﺎﺭﺓِ ﻧﺎﻓﻌﺔﹲ
ﻳﻘﻮﻝﹸ ﻭﻟﻴﻢ ﺟﺎﳝﺲ » :ﻋﺎﻫﺎﺗﻨﺎ ﺗﺴـﺎﻋﺪﻧﺎ ﺇﱃ ﺣـﺪ ﻏﹶﻴـﺮِ ﻣﺘﻮﻗﱠـﻊٍ ،ﻭﻟـﻮ ﱂﹾ ﻳﻌـﺶ
ﺩﻭﺳﺘﻴﻮﻓﺴﻜﻲ ﻭﺗﻮﻟﺴﺘﻮﻱ ﺣﻴﺎﺓﹰ ﺃﻟﻴﻤﺔﹰ ﳌﺎ ﺍﺳﺘﻄﺎﻋﺎ ﺃﻥﹾ ﻳﻜﺘﺒﺎ ﺭﻭﺍﻳﺎﺗِﻬﻤﺎ ﺍﳋﺎﻟﺪﺓﹶ ،ﻓﺎﻟﻴﺘﻢ ، ﻭﺍﻟﻌﻤﻰ
،ﻭﺍﻟﻐﺮﺑﺔﹸ ،ﻭﺍﻟﻔﻘﺮ ، ﻗﺪ ﺗﻜﻮﻥﹸ ﺃﺳﺒﺎﺑﺎﹰ ﻟﻠﻨﺒﻮﻍِ ﻭﺍﻻﳒﺎﺯِ ،ﻭﺍﻟﺘﻘﺪﻡِ ﻭﺍﻟﻌﻄﺎﺀِ « .
ﻭﻳﺒﺘﻠﻲ ﺍﷲُ ﺑﻌﺾ ﺍﻟﻘـﻮﻡِ ﺑـﺎﻟﻨﻌﻢِ ﻗﺪ ﻳﻨﻌﻢ ﺍﷲُ ﺑﺎﻟﺒﻠﻮﻯ ﻭﺇﻥﹾ ﻋﻈﻤﺖ
ﺠﺒﻚ ﺃﹶﻣﻮﺍﻟﹸﻬﻢ ﻭﻻﹶ ﺃﹶﻭﻻﹶﺩﻫـﻢ
ﺇﻥﱠ ﺍﻷﺑﻨﺎﺀ ﻭﺍﻟﺜﺮﺍﺀَ ،ﻗﺪ ﻳﻜﻮﻧﻮﻥ ﺳﺒﺒﺎﹰ ﰲ ﺍﻟﺸﻘﺎﺀِ ﴿ :ﻓﹶﻼﹶ ﺗﻌِ
ﺇِﻧﻤﺎ ﻳﺮِﻳﺪ ﺍﻟﻠﹼﻪ ﻟِﻴﻌﺬﱢﺑﻬﻢ ﺑِﻬﺎ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﴾ .
ﺃﻟﱠﻒ ﺍﺑﻦ ﺍﻷﺛﲑِ ﻛﹸﺘﺒﻪ ﺍﻟﺮﺍﺋﻌﺔ ،ﻛـ » :ﺟﺎﻣﻊِ ﺍﻷﺻﻮﻝِ« ،ﻭ »ﺍﻟﻨﻬﺎﻳﺔِ« ،ﺑﺴﺒﺐِ ﺃﻧﻪ ﻣﻘﹾﻌﺪ.
ﻭﺃﻟﱠﻒ ﺍﻟﺴﺮﺧﺴﻲ ﻛﺘﺎﺑﻪ ﺍﻟﺸﻬﲑ » ﺍﳌﺒﺴﻮﻁ « ﲬﺴﺔ ﻋﺸﺮ ﳎﻠﱠﺪﺍﹰ ؛ ﻷﻧﻪ ﳏﺒﻮﺱ ﰲ ﺍﳉﹸﺐ!
ﻭﻛﺘﺐ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ) ﺯﺍﺩ ﺍﳌﻌﺎﺩ ( ﻭﻫﻮ ﻣﺴﺎﻓﺮ!
ﻭﺷﺮﺡ ﺍﻟﻘﺮﻃﱯ ) ﺻﺤﻴﺢ ﻣﺴﻠﻢ ( ﻭﻫﻮ ﻋﻠﻰ ﻇﻬﺮِ ﺍﻟﺴﻔﻴﻨﺔِ !
ﻭﺟﻞﱡ ﻓﺘﺎﻭﻯ ﺍﺑﻦِ ﺗﻴﻤﻴﺔ ﻛﺘﺒﻬﺎ ﻭﻫﻮ ﳏﺒﻮﺱ!
ﻭﲨﻊ ﺍﶈﺪﺛﻮﻥ ﻣﺌﺎﺕِ ﺍﻵﻻﻑِ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚِ ﻷﻢ ﻓﻘﺮﺍﺀُ ﻏﺮﺑﺎﺀُ .
ﻭﺃﺧﱪﱐ ﺃﺣﺪ ﺍﻟﺼﺎﳊﲔ ﺃﻧﻪ ﺳﺠﻦ ﻓﺤﻔﻆ ﰲ ﺳﺠﻨِﻪِ ﺍﻟﻘﺮﺁﻥ ﻛﻠﱠﻪ ،ﻭﻗﺮﺃ ﺃﺭﺑﻌﲔ ﳎﻠﱠﺪﺍﹰ !
ﻭﺃﻣﻠﻰ ﺃﺑﻮ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﺩﻭﺍﻭﻳﻨﻪ ﻭﻛﹸﺘﺒﻪ ﻭﻫﻮ ﺃﻋﻤﻰ !
ﻭﻋﻤﻲ ﻃﻪ ﺣﺴﲔ ﻓﻜﺘﺐ ﻣﺬﻛﹼﺮﺍﺗﻪ ﻭﻣﺼﻨﻔﺎﺗِﻪ !
ﻭﻛﻢ ﻣﻦ ﻻﻣﻊٍ ﻋﺰِﻝ ﻣﻦ ﻣﻨﺼﺒِﻪ ،ﻓﻘﺪﻡ ﻟﻸﻣﺔِ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺮﺃﻱ ﺃﺿﻔﺎﻑ ﻣﺎ ﻗﺪﻡ ﻣﻊ ﺍﳌﻨﺼﺐِ .
ﻳﻘﻮﻝﹸ ﻓﺮﺍﻧﺴﻴﺲ ﺑﺎﻳﻜﻮﻥ » :ﻗﻠﻴﻞﹲ ﻣﻦ ﺍﻟﻔﻠﺴﻔﺔِ ﳚﻌﻞﹸ ﺍﻹﻧﺴﺎﻥ ﳝﻴﻞﹸ ﺇﱃ ﺍﻹﳊـﺎﺩِ ،ﻟﻜـﻦ
ﺍﻟﺘﻌﻤﻖ ﰲ ﺍﻟﻔﻠﺴﻔﺔِ ﻳﻘﺮﺏ ﻋﻘﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺪﻳﻦِ « .
﴿ ﻭﻣﺎ ﻳﻌﻘِﻠﹸﻬﺎ ﺇِﻟﱠﺎ ﺍﻟﹾﻌﺎﻟِﻤﻮﻥﹶ ﴾ ﴿ .ﺇِﻧﻤﺎ ﻳﺨﺸﻰ ﺍﻟﻠﱠﻪ ﻣِﻦِ ﻋﺒﺎﺩِﻩِ ﺍﻟﹾﻌ ﹶﻠﻤﺎﺀ ﴾ .
﴿ ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ ﺃﹸﻭﺗﻮﺍ ﺍﻟﹾﻌِﻠﹾﻢ ﻭﺍﻟﹾﺈِﳝﺎﻥﹶ ﻟﹶﻘﹶﺪ ﻟﹶﺒِﺜﹾﺘﻢ ﻓِﻲ ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﺒﻌﺚِ ﴾ .
﴿ ﻗﹸﻞﹾ ﺇِﻧﻤﺎ ﺃﹶﻋِﻈﹸﻜﹸﻢ ﺑِﻮﺍﺣِﺪﺓٍ ﺃﹶﻥ ﺗﻘﹸﻮﻣﻮﺍ ﻟِﻠﱠﻪِ ﻣﺜﹾﻨﻰ ﻭﻓﹸﺮﺍﺩﻯ ﺛﹸﻢ ﺗﺘﻔﹶﻜﱠﺮﻭﺍ ﻣﺎ ﺑِﺼﺎﺣِﺒِﻜﹸﻢ ﻣﻦ
ِﺟﻨﺔٍ ﴾ .
ﻳﻘﻮﻝﹸ ﺍﻟﺪﻛﺘﻮﺭ ﺃ .ﺃ .ﺑﺮﻳﻞ » :ﺇﻥﹼ ﺃﻱ ﻣﺆﻣﻦٍ ﺣﻘﻴﻘﻲ ﻟﻦ ﻳﺼﺎﺏ ﲟﺮﺽٍ ﻧﻔﺴﻲ. «
﴿ ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤِﻠﹸﻮﺍ ﺍﻟﺼﺎﻟِﺤﺎﺕِ ﺳﻴﺠﻌﻞﹸ ﻟﹶﻬﻢ ﺍﻟﺮﺣﻤﻦ ﻭﺩﺍﹰ ﴾ .
﴿ ﻣﻦ ﻋﻤِﻞﹶ ﺻﺎﻟِﺤﺎﹰ ﻣﻦ ﺫﹶﻛﹶﺮٍ ﺃﹶﻭ ﺃﹸﻧﺜﹶﻰ ﻭﻫﻮ ﻣﺆﻣِﻦ ﻓﹶ ﹶﻠﻨﺤﻴِﻴﻨﻪ ﺣﻴﺎﺓﹰ ﻃﹶﻴﺒﺔﹰ ﴾ .
﴿ ﻭﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻬﺎﺩِ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﺇِﻟﹶﻰ ﺻِﺮﺍﻁٍ ﻣﺴﺘﻘِﻴﻢٍ ﴾ .
ﺍﻹﳝﺎﻥﹸ ﺃﻋﻈﻢ ﺩﻭﺍﺀ
ﻳﻘﻮﻝ ﺃﺑﺮﺯ ﺃﻃﺒﺎﺀِ ﺍﻟﻨﻔﺲِ ﺍﻟﺪﻛﺘﻮﺭ ﻛﺎﺭﻝ ﺟﺎﺋﻎ ﰲ ﺍﻟﺼﻔﺤﺔ ) (٢٦٤ﻣﻦ ﻛﺘﺎﺑِﻪِ » ﺍﻹﻧﺴﺎ ﹸﻥ
ﺍﳊﺪﻳﺚﹸ ﰲ ﲝﺜﻪِ ﻋﻦِ ﺍﻟﺮﻭﺡِ « » :ﺧﻼﻝ ﺍﻟﺴﻨﻮﺍﺕِ ﺍﻟﺜﻼﺛﲔ ﺍﳌﺎﺿﻴﺔِ ،ﺟﺎﺀ ﺃﺷﺨﺎﺹ ﻣﻦ ﲨﻴـﻊِ
ﺃﻗﻄﺎﺭِ ﺍﻟﻌﺎﱂِ ﻻﺳﺘﺸﺎﺭﰐ ،ﻭﻗﺪ ﻋﺎﳉﺖ ﻣﺌﺎﺕِ ﺍﳌﺮﺿﻰ ،ﻭﻣﻌﻈﻤﻬﻢ ﰲ ﻣﻨﺘﺼﻒِ ﻣﺮﺣﻠﺔِ ﺍﳊﻴـﺎﺓِ ،
ﺃﻱ ﻓﻮﻕ ﺍﳋﺎﻣﺴﺔِ ﻭﺍﻟﺜﻼﺛﲔ ﻣﻦ ﺍﻟﻌﻤﺮِ ،ﻭﱂﹾ ﻳﻜﻦ ﺑﻴﻨﻬﻢ ﻣﻦ ﻻ ﺗﻌﻮﺩ ﻣﺸﻜﻠﺘﻪ ﺇﱃ ﺇﳚﺎﺩِ ﻣﻠﺠﺄ ﺩﻳﲏ
ﻳﺘﻄﻠﱠﻊ ﻣﻦ ﺧﻼﻟِﻪِ ﺇﱃ ﺍﳊﻴﺎﺓِ ،ﻭﺑﺎﺳﺘﻄﺎﻋﱵ ﺃﻥﹾ ﺃﻗﻮﻝ :ﺇﻥ ﻛﻼﹼ ﻣﻨﻬﻢ ﻣﺮِﺽ ﻷﱠﻧﻪ ﻓﻘﺪ ﻣـﺎ ﻣﻨﺤـﻪ
ﺍﻟﺪﻳﻦ ﻟﻠﻤﺆﻣﻨﲔ ،ﻭﱂ ﻳﺸﻒ ﻣﻦ ﱂﹾ ﻳﺴﺘﻌِﺪ ﺇﳝﺎﻧﻪ ﺍﳊﻘﻴﻘﻲ. «
﴿ ﻭﻣﻦ ﺃﹶ ﻋﺮﺽ ﻋﻦ ﺫِﻛﹾﺮِﻱ ﻓﹶﺈِﻥﱠ ﻟﹶﻪ ﻣﻌِﻴﺸﺔﹰ ﺿﻨﻜﺎﹰ ﴾ .
﴿ ﺳﻨﻠﹾﻘِﻲ ﻓِﻲ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺍﻟﺮﻋﺐ ﺑِﻤﺎ ﺃﹶﺷﺮﻛﹸﻮﺍﹾ ﺑِﺎﻟﻠﹼﻪِ ﴾ .
﴿ ﻇﹸﻠﹸﻤﺎﺕ ﺑﻌﻀﻬﺎ ﻓﹶﻮﻕ ﺑﻌﺾٍ ﺇِﺫﹶﺍ ﺃﹶﺧﺮﺝ ﻳﺪﻩ ﻟﹶﻢ ﻳﻜﹶﺪ ﻳﺮﺍﻫﺎ ﻭﻣﻦ ﻟﱠﻢ ﻳﺠﻌﻞِ ﺍﻟﻠﱠﻪ ﻟﹶﻪ ﻧﻮﺭﺍﹰ
ﻓﹶﻤﺎ ﻟﹶﻪ ﻣِﻦ ﻧﻮﺭٍ ﴾ .
ﺍﷲُ ﳚﻴﺐ ﺍﳌﹸﻀﻄﺮ
ﻛﺎﺩ ﺍﳌﻬﺎﲤﺎ ﻏﺎﻧﺪﻱ – ﺍﻟﺰﻋﻴﻢ ﺍﳍﻨﺪﻱ ﺑﻌﺪ ﺑﻮﺫﺍ – ﻳﻨﻬﺎﺭ ﻟﻮﻻ ﺃﻧﻪ ﺍﺳﺘﻤﺪ ﺍﻹﳍﺎﻡ ﻣﻦ ﺍﻟﻘـﻮ ِﺓ
ﺍﻟﱵ ﲤﻨﺤﻬﺎ ﺍﻟﺼﻼﺓﹸ ،ﻭﻛﻴﻒ ﱄ ﺃﻥﹾ ﺃﻋﻠﻢ ﺫﻟﻚ ؟ ﻷﻥﱠ ﻏﺎﻧﺪﻱ ﻧﻔﺴﻪ ﻗﺎﻝ :ﻟﻮ ﱂﹾ ﺃﺻﻞﱢ ﻷﺻﺒﺤﺖ
ﳎﻨﻮﻧﺎﹰ ﻣﻨﺬﹸ ﺯﻣﻦٍ ﻃﻮﻳﻞٍ .
ﻫﺬﺍ ﻭﻏﺎﻧﺪﻱ ﻟﻴﺲ ﻣﺴﻠﻤﺎﹰ ،ﻭﺇﳕﺎ ﻫﻮ ﻋﻠﻰ ﺿﻼﻟﺔٍ ،ﻟﻜﻨﻪ ﻋﻠﻰ ﻣﺬﻫﺐِ ﴿ :ﻓﹶﺈِﺫﹶﺍ ﺭﻛِﺒـﻮﺍ
ﻓِﻲ ﺍﻟﹾﻔﹸﻠﹾﻚِ ﺩﻋﻮﺍ ﺍﻟﻠﱠﻪ ﻣﺨﻠِﺼِﲔ ﻟﹶﻪ ﺍﻟﺪﻳﻦ ﴿ . ﴾ ﺃﹶﻣﻦ ﻳﺠِﻴﺐ ﺍﻟﹾﻤﻀﻄﹶﺮ ﺇِﺫﹶﺍ ﺩﻋﺎﻩ ﴿ . ﴾ﻭ ﹶﻇﻨﻮﺍﹾ
ﺃﹶﻧﻬﻢ ﺃﹸﺣِﻴﻂﹶ ﺑِﻬِﻢ ﺩﻋﻮﺍﹾ ﺍﻟﻠﹼﻪ ﻣﺨﻠِﺼِﲔ ﻟﹶﻪ ﺍﻟﺪﻳﻦ. ﴾
ﺳﱪﺕ ﺃﻗﻮﺍﻝ ﻋﻠﻤﺎﺀِ ﺍﻹﺳﻼﻡِ ﻭﻣﺆﺭﺧﻴﻬﻢ ﻭﺃﺩﺑﺎﺋِﻬﻢ ﰲ ﺍﳉﻤﻠﺔِ ،ﻓﻠﻢ ﺃﺟﺪ ﺫﺍﻙ ﺍﻟﻜﻼﻡ ﻋﻦ
ﺍﻟﻘﻠﻖِ ﻭﺍﻻﺿﻄﺮﺍﺏِ ﻭﺍﻷﻣﺮﺍﺽِ ﺍﻟﻨﻔﺴﻴﺔِ ،ﻭﺍﻟﺴﺒﺐ ﺃﻢ ﻋﺎﺷﻮﺍ ﻣﻦ ﺩﻳـﻨِﻬﻢ ﰲ ﺃﻣـﻦ ﻭﻫـﺪﻭﺀٍ ،
ﻭﻛﺎﻧﺖ ﺣﻴﺎﺗﻬﻢ ﺑﻌﻴﺪﺓﹰ ﻋﻦ ﺍﻟﺘﻌﻘﻴﺪِ ﻭﺍﻟﺘﻜﻠﱡﻒِ ﴿ :ﻭﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤِﻠﹸﻮﺍ ﺍﻟﺼﺎﻟِﺤﺎﺕِ ﻭﺁﻣﻨﻮﺍ ﺑِﻤﺎ
ﻧﺰﻝﹶ ﻋﻠﹶﻰ ﻣﺤﻤﺪٍ ﻭﻫﻮ ﺍﻟﹾﺤﻖ ﻣِﻦ ﺭﺑﻬِﻢ ﻛﹶﻔﱠﺮ ﻋﻨﻬﻢ ﺳﻴﺌﹶﺎﺗِﻬِﻢ ﻭﺃﹶﺻﻠﹶﺢ ﺑﺎﻟﹶﻬﻢ. ﴾
ﺍﲰﻊ ﻗﻮﻝ ﺃﰊ ﺣﺎﺯﻡٍ ،ﺇﺫﹾ ﻳﻘﻮﻝﹸ » :ﺇﳕﺎ ﺑﻴﲏ ﻭﺑﲔ ﺍﳌﻠﻮﻙِ ﻳﻮﻡ ﻭﺍﺣﺪ ، ﺃﻣـﺎ ﺃﻣـﺲِ ﻓـﻼ
ﳚﺪﻭﻥ ﻟﺬﱠﺗﻪ ،ﻭﺃﻧﺎ ﻭﻫﻢ ﻣﻦ ﻏﺪٍ ﻋﻠﻰ ﻭﺟﻞٍ ،ﻭﺇﳕﺎ ﻫﻮ ﺍﻟﻴﻮﻡ ، ﻓﻤﺎ ﻋﺴﻰ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﻴﻮﻡ ؟! « .
ﺼﺮﻩ ﻭﻧﻮﺭﻩ ﻭﻫﺪﺍﻳﺘﻪ.((
ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺎﻟﹸﻚ ﺧﻴﺮ ﻫﺬﺍ ﺍﻟﻴﻮﻡٍ :ﺑﺮﻛﺘﻪ ﻭﻧ
﴿ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺧﺬﹸﻭﺍﹾ ﺣِﺬﹾﺭﻛﹸﻢ ﴾ ﻭﻗﻮﻟﹲﻪ ﺗﻌﺎﱃ ﴿ :ﻭﻟﹾﻴﺘﻠﹶﻄﱠﻒ ﻭﻟﹶﺎ ﻳﺸﻌِﺮﻥﱠ ﺑِﻜﹸـﻢ
ﺃﹶﺣﺪﺍﹰ ﴾ .
ﻭﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ :
ﺑِﺒﺆﺳﻰ ﻭﻧﻌﻤﻰ ﻭﺍﳊـﻮﺩﺍﺙﹸ ﺗﻔﻌـ ﹸﻞ ﻓﺈﻥﹾ ﺗﻜـﻦِ ﺍﻷﻳـﺎﻡ ﻓﻴﻨـﺎ ﺗﺒـﺪﻟ
ﺖ
ـﻞﹸـﻴﺲ ﲡﻤـ ـﱵ ﻟــﺎ ﻟﻠـﻭﻻ ﺫﻟﻠﺘﻨـ ـﻠﻴﺒﺔ
ـﺎﺓﹰ ﺻـ
ـﺎ ﻗﻨــﺎ ﻟﻴﻨـﺖ ﻣﻨـ
ﻓﻤـ
ﺗﺤﻤﻞﹸ ﻣـﺎﻻ ﻳﺴـﺘﻄﺎﻉ ﻓﺘﺤﻤـﻞﹸ ﻭﻟﻜﻦ ﺭﺣﻠﻨﺎﻫـﺎ ﻧﻔﻮﺳـﺎﹰ ﻛﺮﳝـﺔﹰ
ﻭﺻﺤﺖ ﻟﻨﺎ ﺍﻷﻋﺮﺍﺽ ﻭﺍﻟﻨﺎﺱ ﻫﺰﻝﹸ ﻭﻗﻴﻨﺎ ﲝﺴﻦِ ﺍﻟﺼـﱪ ﻣﻨـﺎ ﻧﻔﻮﺳـﻨﺎ
﴿ ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻗﹶﻮﻟﹶﻬﻢ ﺇِﻻﱠ ﺃﹶﻥ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺭﺑﻨﺎ ﺍﻏﹾﻔِﺮ ﻟﹶﻨﺎ ﹸﺫﻧﻮﺑﻨﺎ ﻭﺇِﺳﺮﺍﻓﹶﻨﺎ ﻓِﻲ ﺃﹶﻣﺮِﻧﺎ ﻭﺛﹶﺒﺖ ﺃﹶﻗﹾـﺪﺍﻣﻨﺎ
ﻭﺍﻧﺼﺮﻧﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﻮﻡِ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ {١٤٧}ﻓﹶﺂﺗﺎﻫﻢ ﺍﻟﻠﹼﻪ ﺛﹶﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺴﻦ ﺛﹶﻮﺍﺏِ ﺍﻵ ِﺧﺮﺓِ ﴾ .
ﻻ ﲢﺰﻥﹾ ﻓﺎﳊﻴﺎﺓﹸ ﺃﻗﺼﺮ ﳑﺎ ﺗﺘﺼﻮﺭ
ﺫﻛﺮ ﺩﺍﻳﻞﹾ ﻛﺎﺭﻧﻴﺠﻲ ﻗﺼﺔﹶ ﺭﺟﻞ ﺃﺻﺎﺑﺘﻪ ﻗﹸﺮﺣﺔﹲ ﰲ ﺃﻣﻌﺎﺋﻪ ،ﺑﻠﻎ ﻣﻦ ﺧﻄﻮﺭﺗِﻬﺎ ﺃﻥﱠ ﺍﻷﻃﺒـﺎﺀ
ﺣﺪﺩﻭﺍ ﻟﻪ ﺃﻭﺍﻥ ﻭﻓﺎﺗِﻪِ ،ﻭﺃﻭﻋﺰﻭﺍ ﺇﻟﻴﻪ ﺃﻥﹾ ﳚ ﻬﺰ ﻛﹶﻔﹶﻨﻪ . ﻗﺎﻝ :ﻭﻓﺠﺄﺓ ﺍﲣﺬ » ﻫـﺎﱐ « -ﺍﺳـﻢ
ﺍﳌﺮﻳﺾِ – ﻗﺮﺍﺭﺍﹰ ﻣﺪﻫﺸﺎﹰ ﺇﻧﻪ ﻓﻜﱠﺮ ﰲ ﻧﻔﺴِﻪِ :ﺇﺫﺍ ﱂ ﻳﺒﻖ ﱄ ﰲ ﻫﺬﻩِ ﺍﳊﻴﺎﺓِ ﺳﻮﻯ ﺃﻣـﺪٍ ﻗﺼـﲑٍ ،
ﻓﻠﻤﺎﺫﺍ ﻻ ﺃﺳﺘﻤﺘﻊ ﺬﺍ ﺍﻷﻣﺪِ ﻋﻠﻰ ﻛﻞﱢ ﻭﺟﻪ ؟ ﻟﻄﺎﳌﺎ ﲤﻨﻴﺖ ﺃﻥﹾ ﺃﻃﻮﻑ ﺣـﻮﻝ ﺍﻟﻌـﺎﱂِ ﻗﺒـﻞ ﺃﻥﹾ
ﻳﺪﺭﻛﲏ ﺍﳌﻮﺕ ، ﻫﺎ ﻫﻮ ﺫﺍ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺃﺣﻘﱢﻖ ﻓﻴﻪ ﺃﻣﻨﻴﱵ .ﻭﺍﺑﺘﺎﻉ ﺗﺬﻛﺮﺓ ﺍﻟﺴـﻔﺮ ،ﻓﺎﺭﺗـﺎﻉ
ﺃﻃﺒﺎﺅﻩ ،ﻭﻗﺎﻟﻮﺍ ﻟﻪ :ﺇﻧﻨﺎ ﳓِﺬﹼﺭﻙ ،ﺇﻧﻚ ﺇﻥ ﺃﻗﺪﻣﺖ ﻋﻠﻰ ﻫﺬﻩِ ﺍﻟﺮﺣﻠﺔِ ﻓﺴﺘﺪﻓﻦ ﰲ ﻗﺎﻉِ ﺍﻟﺒﺤـﺮِ !!
ﻟﻜﻨﻪ ﺃﺟﺎﺏ :ﻛﻼ ﻟﻦ ﳛﺪﺙ ﺷﻲﺀٌ ﻣﻦ ﻫﺬﺍ ،ﻟﻘﺪ ﻭﻋِﺪﺕ ﺃﻗﺎﺭﰊ ﺃﻻ ﻳﺪﻓﻦ ﺟﺜﻤﺎﱐ ﺇﻻ ﰲ ﻣﻘﺎﺑﺮِ
ﺍﻷﺳﺮﺓِ .ﻭﺭﻛﺐ » ﻫﺎﱐ « ﺍﻟﺴﻔﻴﻨﺔ ،ﻭﻫﻮ ﻳﺘﻤﺜﱠﻞ ﺑﻘﻮﻝِ ﺍﳋﻴﺎﻡِ :
ﻭﻧﻘﻄﻊ ﺍﻟﻌﻤﺮ ﲝﻠﹾـﻮِ ﺍﻟﺴـﻤ ﺮ ﺗﻌﺎﻝ ﻧـﺮﻭﻱ ﻗﺼـﺔﹰ ﻟﻠﺒﺸـ ﺮ
ﻗﺼﺮ ﰲ ﺍﻷﻋﻤﺎﺭِ ﻃﻮﻝﹸ ﺍﻟﺴـﻬﺮ ﻓﻤﺎ ﺃﻃﺎﻝ ﺍﻟﻨﻮﻡ ﻋﻤـﺮﺍﹰ ﻭﻣـﺎ
ﻭﻫﺬﻩ ﺃﺑﻴﺎﺕ ﻳﻘﻮﳍﺎ ﻭﺛﻨﻲ ﻏﲑ ﻣﺴﻠﻢ .
ﻭﺑﺪﺃ ﺍﻟﺮﺟﻞﹸ ﺭﺣﻠﺔﹰ ﻣﺸﺒﻌﺔﹰ ﺑﺎﳌﺮﺡِ ﻭﺍﻟﺴﺮﻭﺭِ ،ﻭﺃﺭﺳﻞ ﺧﻄﺎﺑﺎﹰ ﻟﺰﻭﺟﺘِﻪِ ﻳﻘﻮﻝﹸ ﻓﻴـﻪ :ﻟﻘـﺪ
ﺷﺮﺑﺖ ﻭﺃﻛﻠﺖ ﻣﺎ ﻟﺬﱠ ﻭﻃﺎﺏ ﻋﻠﻰ ﻇﻬﺮِ ﺍﻟﺴﻔﻴﻨِﺔ ،ﻭﺃﻧﺸﺪﺕ ﺍﻟﻘﺼﺎﺋﺪ ،ﻭﺃﻛﻠﺖ ﺃﻟﻮﺍﻥ ﺍﻟﻄﻌـﺎﻡِ
ﻛﻠﱠﻬﺎ ﺣﱴ ﺍﻟﺪﺳِﻢ ﺍﶈﻈﻮﺭ ﻣﻨﻬﺎ ،ﻭﲤﺘﻌﺖ ﰲ ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓِ ﲟﺎ ﱂ ﺃﲤﺘﻊ ﺑﻪ ﰲ ﻣﺎﺿﻲ ﺣﻴﺎﰐ .ﰒ ﻣﺎﺫﺍ؟!
ﰒ ﻳﺰﻋﻢ ﺩﺍﻳﻞ ﻛﺎﺭﻧﻴﺠﻲ ﺃﻥﱠ ﺍﻟﺮﺟﻞ ﺻﺢ ﻣﻦ ﻋﻠﱠﺘِﻪِ ،ﻭﺃﻥﱠ ﺍﻷﺳﻠﻮﺏ ﺍﻟـﺬﻱ ﺳـﺎﺭ ﻋﻠﻴـﻪ
ﺃﺳﻠﻮﺏ ﻧﺎﺟﻊ ﰲ ﻗﻬﺮِ ﺍﻷﻣﺮﺍﺽِ ﻭﻣﻐﺎﻟﺒﺔِ ﺍﻵﻻﻡِ !!
ﺇﻧﲏ ﻻ ﺃﻭﺍﻓﻖ ﻋﻠﻰ ﺃﺑﻴﺎﺕِ ﺍﳋﻴﺎﻡِ ،ﻷﻥﱠ ﻓﻴﻬﺎ ﺍﳓﺮﺍﻓﺎﹰ ﻋﻦ ﺍﻟﻨﻬﺞ ﺍﻟﺮﺑﺎﱐﱢ ،ﻭﻟﻜﻦ ﺍﳌﻘﺼﻮﺩ ﻣﻦ
ﺍﻟﻘﺼﺔِ :ﺃﻥ ﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﻔﺮﺡ ﻭﺍﻻﺭﺗﻴﺎﺡ ﺃﻋﻈﻢ ﺑﻜﺜﲑٍ ﻣﻦ ﺍﻟﻌﻘﺎﻗﲑِ ﺍﻟﻄﺒﻴﺔ .
ﺍﻗﻨﻊ ﻭﺍﻫﺪﺃ
ﻗﺎﻝﹶ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ:
ﺇﳕﺎ ﺍﳊِﺮﺹ ﻣﺮﻛﺐ ﺍﻷﺷـﻘﻴﺎ ِﺀ ﻗﺮﺏ ﺍﳊِﺮﺹ ﻣﺮﻛﺒـﺎﹰ ﻟِﺸـﻘﻲ
ﻭﻋﻠﻰ ﺍﳌﹸﺘﻌﺒﺎﺕِ ﺫﻳـﻞﹸ ﺍﻟﻌﻔـﺎﺀِ ﻣﺮﺣﺒﺎﹰ ﺑﺎﻟﻜﻔﺎﻑِ ﻳـﺄﰐ ﻫﻨﻴﺌـﺎﹰ
﴿ ﻭﻣﺎ ﺃﹶﻣﻮﺍﻟﹸﻜﹸﻢ ﻭﻟﹶﺎ ﺃﹶﻭﻟﹶﺎﺩﻛﹸﻢ ﺑِﺎﻟﱠﺘِﻲ ﺗﻘﹶﺮﺑﻜﹸﻢ ﻋِﻨﺪﻧﺎ ﺯﻟﹾﻔﹶﻰ ﺇِﻟﱠﺎ ﻣﻦ ﺁﻣﻦ ﻭ ﻋﻤِـﻞﹶ ﺻـﺎﻟِﺤﺎﹰ
ﻓﹶﺄﹸﻭﻟﹶﺌِﻚ ﻟﹶﻬﻢ ﺟﺰﺍﺀ ﺍﻟﻀﻌﻒِ ﺑِﻤﺎ ﻋﻤِﻠﹸﻮﺍ ﻭﻫﻢ ﻓِﻲ ﺍﻟﹾﻐﺮﻓﹶﺎﺕِ ﺁﻣِﻨﻮﻥﹶ ﴾ .
ﻳﻘﻮﻝ ﺩﺍﻳﻞ ﻛﺎﺭﻧﻴﺠﻲ » :ﻟﻘﺪ ﺃﺛﺒﺖ ﺍﻹﺣﺼﺎﺀُ ﺃﻥﹼ ﺍﻟﻘﹶﻠﹶﻖ ﻫﻮ ﺍﻟﻘﺎﺋﻞﹸ ) ﺭﻗﻢ (١ﰲ ﺃﻣﺮﻳﻜﺎ ،
ﻓﻔﻲ ﺧﻼﻝِ ﺳﻨﻲ ﺍﳊﺮﺏِ ﺍﻟﻌﺎﳌﻴﺔِ ﺍﻷﺧﲑﺓِ ،ﻗﹸﺘِﻞﹶ ﻣﻦ ﺃﺑﻨﺎﺋِﻨﺎ ﳓﻮ ﺛﹸﻠﹸﺚِ ﻣﻠﻴﻮﻥ ﻣﻘﺎﺗﻞٍ ،ﻭﰲ ﺧـﻼﻝِ
ﻫﺬﻩ ﺍﻟﻔﺘﺮﺓِ ﻧﻔﺴِﻬﺎ ﻗﻀﻰ ﺩﺍﺀُ ﺍﻟﻘﻠﺐِ ﻋﻠﻰ ﻣﻠﻴﻮﱐﹾ ﻧﺴﻤﺔٍ .ﻭﻣﻦ ﻫﺆﻻﺀِ ﺍﻷﺧﲑﻳﻦ ﻣﻠﻴﻮﻥﹸ ﻧﺴﻤﺔٍ ﻛﺎﻥ
ﻣﺮﺿﻬﻢ ﻧﺎﺷﺌﺎﹰ ﻋﻦِ ﺍﻟﻘﻠﻖِ ﻭﺗﻮﺗﺮِ ﺍﻷﻋﺼﺎﺏِ « .
ﻧﻌﻢ ﺇﻥﱠ ﻣﺮﺽ ﺍﻟﻘﻠﺐِ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺮﺋﻴﺴﻴﺔِ ﺍﻟﱵ ﺣﺪﺕ ﺑﺎﻟﺪﻛﺘﻮﺭِ » ﺃﻟﻜﺴﻴﺲ ﻛﺎﺭﻳﻞ «
ﻋﻠﻰ ﺃﻥ ﻳﻘﻮﻝ» :ﺇﻥ ﺭﺟﺎﻝ ﺍﻷﻋﻤﺎﻝِ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﻛﻴﻒ ﻳﻜﺎﻓﺤﻮﻥ ﺍﻟﻘﻠﻖ ،ﳝﻮﺗﻮﻥ ﻣﺒﻜﱢﺮﻳﻦ«
ﻭﺍﻟﺴﺒﺐ ﻣﻌﻘﻮﻝﹲ ،ﻭﺍﻷﺟﻞﹸ ﻣﻔﺮﻭﻍﹲ ﻣﻨﻪ ﴿ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟِﻨﻔﹾﺲٍ ﺃﹶﻥﹾ ﺗﻤـﻮﺕ ﺇِﻻﱠ ﺑِـﺈِﺫﹾﻥِ ﺍﷲ
ﻛِﺘﺎﺑﺎﹰ ﻣﺆﺟﻼﹰ ﴾ .
ﻭﻗﻠﱠﻤﺎ ﳝﺮﺽ ﺍﻟﺰﻧﻮﺝ ﰲ ﺃﻣﺮﻳﻜﺎ ﺃﻭ ﺍﻟﺼﻴﻨﻴﻮﻥ ﺑﺄﻣﺮﺍﺽِ ﺍﻟﻘﻠﺐِ ،ﻓﻬﺆﻻﺀِ ﺃﻗـﻮﺍﻡ ﻳﺄﺧـﺬﻭﻥ
ﺍﳊﻴﺎﺓ ﻣﺄﺧﺬﺍﹰ ﺳﻬﻼﹰ ﻟﻴﻨﺎﹰ ،ﻭﺇﻧﻚ ﻟﺘﺮﻯ ﺃﻥ ﻋﺪﺩ ﺍﻷﻃﺒﺎﺀِ ﺍﻟﺬﻳﻦ ﳝﻮﺗﻮﻥ ﺑﺎﻟﺴـﻜﺘﺔِ ﺍﻟﻘﻠﺒﻴـﺔِ ﻳﺰﻳـ ﺪ
ﻋﺸﺮﻳﻦ ﺿِﻌﻔﺎﹰ ﻋﻠﻰ ﻋﺪﺩِ ﺍﻟﻔﻼﺣﲔ ﺍﻟﺬﻳﻦ ﳝﻮﺗﻮﻥ ﺑﺎﻟﻌﻠﱠﺔ ﻧﻔﺴِﻬﺎ ،ﻓﺈﻥﱠ ﺍﻷﻃﺒﺎﺀ ﳛﻴﻮﻥ ﺣﻴﺎﺓﹰ ﻣﺘﻮﺗﺮﺓﹰ
ﻋﻨﻴﻔﺔﹰ ،ﻳﺪﻓﻌﻮﻥ ﺍﻟﺜﻤﻦ ﻏﺎﻟﻴﺎﹰ » .ﻃﺒﻴﺐ ﻳﺪﺍﻭﻱ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﻋﻠﻴﻞﹸ « !!
ﳊﺰﻥ
ﺍﻟﺮﺿﺎ ﲟﺎ ﺣﺼﻞ ﻳﺬﻫﺐ ﺍ ﹸ
ﻭﰲ ﺍﳊﺪﻳﺚ )) :ﻭﻻ ﻧﻘﻮﻝﹸ ﺇﻻ ﻣﺎ ﻳﺮﺿﻲ ﺭﺑﻨﺎ (( .
ﺇﻥﱠ ﻋﻠﻴﻚ ﻭﺍﺟﺒﺎﹰ ﻣﻘﺪﺳﺎﹰ ،ﻭﻫﻮ ﺍﻻﻧﻘﻴﺎﺩ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺇﺫﺍ ﺩﺍﳘﻚ ﺍﳌﻘﺪﻭﺭ ،ﻟﺘﻜﻮﻥ ﺍﻟﻨﺘﻴﺠـﺔﹸ ﰲ
ﺻﺎﳊِﻚ ،ﻭﺍﻟﻌﺎﻗﺒﺔﹸ ﻟﻚ ؛ ﻷﻧﻚ ﺬﺍ ﺗﻨﺠﻮ ﻣﻦ ﻛﺎﺭﺛﺔِ ﺍﻹﺣﺒﺎﻁِ ﺍﻟﻌﺎﺟﻞِ ﻭﺍﻹﻓﻼﺱِ ﺍﻵﺟﻞِ .
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻣﻔﹾﺮِﻕِ ﺭﺃﺳﻲ ﻗﻠﺖ ﻟﻠﺸﻴﺐ ﻣﺮﺣﺒﺎ ﻭﳌﺎ ﺭﺃﻳﺖ ﺍﻟﺸﻴﺐ ﻻﺡ ﺑﻌﺎﺭﺿـﻲ
ﺗﻨﻜﱠﺐ ﻋـﲏ ﺭﻣـﺖ ﺃﻥﹾ ﻳﺘﻨﻜﺒـﺎ ﻭﻟﻮ ﺧِﻔﹾﺖ ﺃﱐ ﺇﻥﹾ ﻛﹶﻔﹶﻔﹾﺖ ﲢـﻴﱵ
ﺑﻪ ﺍﻟﻨﻔﺲ ﻳﻮﻣﺎﹰ ﻛﺎﻥ ﻟﻠﻜﹸﺮﻩِ ﺃﺫﻫﺒـﺎ ﻭﻟﻜﻦ ﺇﺫﺍ ﻣﺎ ﺣﻞﱠ ﻛﹸﺮﻩ ﻓﺴـﺎﳏﺖ
ﻻ ﻣﻔﺮ ﺇﻻ ﺃﻥ ﺗﺆﻣﻦ ﺑﺎﻟﻘﺪﺭِ ،ﻓﺈﻧﻪ ﺳﻮﻑ ﻳﻨﻔﹸﺬﹸ ،ﻭﻟﻮ ﺍﻧﺴﻠﺨﺖ ﻣﻦ ﺟﻠﺪِﻙ ﻭﺧﺮﺟﺖ ﻣﻦ
ﺛﻴﺎﺑِﻚ !!
ﻧﻘِﻞﹶ ﻋﻦ ﺇﳝﺮﺳﻮﻥ ﰲ ﻛﺘﺎﺑﻪ » ﺍﻟﻘﺪﺭﺓﹸ ﻋﻠﻰ ﺍﻹﳒﺎﺯِ « ﺣﻴﺚ ﺗﺴﺎﺀﻝ » :ﻣﻦ ﺃﻳـﻦ ﺃﹶﺗﺘﻨـﺎ
ﺍﻟﻔﻜﺮﺓﹸ ﺍﻟﻘﺎﺋﻠﺔﹸ :ﺇﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻏﺪﺓ ﺍﳌﺴﺘﻘﺮﺓﹶ ﺍﳍﺎﺩﺋﺔ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺼﻌﺎﺏِ ﻭﺍﻟﻌﻘﺒﺎﺕِ ﲣﻠـﻖ ﺳـﻌﺪﺍﺀ
ﺍﻟﺮﺟﺎﻝِ ﺃﻭ ﻋﻈﻤﺎﺀﻫﻢ ؟ ﺇﻥﱠ ﺍﻷﻣﺮ ﻋﻠﻰ ﺍﻟﻌﻜﺲِ ،ﻓﺎﻟﺬﻳﻦ ﺍﻋﺘﺎﺩﻭﺍ ﺍﻟﺮﺛﺎﺀ ﻷﻧﻔﺴـﻬِﻢ ﺳﻴﻮﺍﺻـﻠﻮﻥ
ﺍﻟﺮﺛﺎﺀَ ﻷﻧﻔﺴﻬﻢ ﻭﻟﻮ ﻧﺎﻣﻮﺍ ﻋﻠﻰ ﺍﳊﺮﻳﺮِ ،ﻭﺗﻘﻠﱠﺒﻮﺍ ﰲ ﺍﻟﺪﻣﻘﺲِ .ﻭﺍﻟﺘﺎﺭﻳﺦ ﻳﺸـﻬﺪ ﺑـﺄﻥﱠ ﺍﻟﻌﻈﻤـﺔ
ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﳋﺒﻴﺚﹸ ،ﻭﺑﻴﺌﺎﺕ ﻻ ﻳﺘﻤﻴﺰ ﻓﻴﻬﺎ ﺑﲔ ﻃﻴﺐٍ ﻭﺧﺒﻴﺚٍ ،ﰲ ﻫﺬﻩ ﺍﻟﺒﻴﺌﺎﺕِ ﻧﺒـﺖ ﺭﺟـﺎﻝﹲ
ﲪﻠﻮﺍ ﺍﳌﺴﺆﻭﻟﻴﺎﺕِ ﻋﻠﻰ ﺃﻛﺘﺎﻓِﻬﻢ ،ﻭﱂ ﻳﻄﺮﺣﻮﻫﺎ ﻭﺭﺍﺀ ﻇﻬﻮﺭِﻫﻢ « .
ﺇﻥﱠ ﺍﻟﺬﻳﻦ ﺭﻓﻌﻮﺍ ﻋﻠﻢ ﺍﳍﺪﺍﻳﺔِ ﺍﻟﺮﺑﺎﻧﻴﺔِ ﰲ ﺍﻷﻳﺎﻡِ ﺍﻷﻭﱃ ﻟﻠﺪﻋﻮﺓِ ﺍﶈﻤﺪﻳﺔ ﻫﻢ ﺍﳌﻮﺍﱄ ﻭﺍﻟﻔﻘـﺮﺍ ُﺀ
ﻭﺍﻟﺒﺆﺳﺎﺀُ ،ﻭﺇﻥﱠ ﺟﻞﱠ ﺍﻟﺬﻳﻦ ﺻﺎﺩﻣﻮﺍ ﺍﻟﺰﺣﻒ ﺍﻹﳝﺎﱐﱠ ﺍﳌﻘﺪﺱ ﻫﻢ ﺃﻭﻟﺌﻚ ﺍﳌﺮﻣﻮﻗـﻮﻥ ﻭﺍﻟﻮﺟﻬـﺎﺀِ
ﻭﺍﳌﺘﺮﻓﻮﻥ ﴿ :ﻭﺇِﺫﹶﺍ ﺗﺘﻠﹶﻰ ﻋ ﹶﻠﻴﻬِﻢ ﺁﻳﺎﺗﻨﺎ ﺑﻴﻨﺎﺕٍ ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻟِ ﱠﻠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﺃﹶﻱ ﺍﻟﹾﻔﹶﺮِﻳﻘﹶﻴﻦِ ﺧﻴﺮ
ﻣﻘﹶﺎﻣﺎﹰ ﻭﺃﹶﺣﺴﻦ ﻧﺪِﻳﺎﹰ ﴾ ﴿ .ﻭﻗﹶﺎﻟﹸﻮﺍ ﻧﺤﻦ ﺃﹶﻛﹾﺜﹶﺮ ﺃﹶﻣﻮﺍﻻﹰ ﻭﺃﹶﻭﻟﹶﺎﺩﺍﹰ ﻭﻣﺎ ﻧﺤﻦ ﺑِﻤﻌﺬﱠﺑِﲔ﴿ . ﴾ ﺃﹶﻫـﺆﻻﺀ
ﻣﻦ ﺍﻟﻠﹼﻪ ﻋ ﹶﻠﻴﻬِﻢ ﻣﻦ ﺑﻴﻨِﻨﺎ ﺃﹶﻟﹶﻴﺲ ﺍﻟﻠﹼﻪ ﺑِﺄﹶﻋﻠﹶﻢ ﺑِﺎﻟﺸﺎﻛِﺮِﻳﻦ ﴿ . ﴾ ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍ ﻟِ ﱠﻠﺬِﻳﻦ ﺁﻣﻨﻮﺍ
ﻟﹶﻮ ﻛﹶﺎﻥﹶ ﺧﻴﺮﺍﹰ ﻣﺎ ﺳﺒﻘﹸﻮﻧﺎ ِﺇﻟﹶﻴﻪِ ﴾ ﴿ .ﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ ﺍﺳﺘﻜﹾﺒﺮﻭﺍﹾ ﺇِﻧﺎ ﺑِﺎﻟﱠﺬِﻱ ﺁﻣﻨﺘﻢ ﺑِﻪِ ﻛﹶـﺎﻓِﺮﻭﻥﹶ ﴾ .
﴿ ﻭﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻮﻟﹶﺎ ﻧﺰﻝﹶ ﻫﺬﹶﺍ ﺍﻟﹾﻘﹸﺮﺁﻥﹸ ﻋﻠﹶﻰ ﺭﺟﻞٍ ﻣﻦ ﺍﻟﹾﻘﹶﺮﻳﺘﻴﻦِ ﻋﻈِﻴﻢٍ} {٣١ﺃﹶﻫﻢ ﻳﻘﹾﺴِﻤﻮﻥﹶ ﺭﺣﻤـﺔﹶ
ﺭﺑﻚ. ﴾
ﻭﺇﱐ ﻷﺫﻛﺮ ﺑﻴﺘﺎﹰ ﻟﻌﻨﺘﺮﺓ ،ﻭﻫﻮ ﳜﱪﻧﺎ ﺃﻥﱠ ﻗﻴﻤﺘﻪ ﰲ ﺳﺠﺎﻳﺎﻩ ﻭﻣـﺂِﺛﺮِﻩِ ﻭﻧﺒﻠِـﻪِ ﻻ ﰲ ﺃﺻـﻠِﻪِ
ﻭﻋﻨﺼﺮِﻩِ ،ﻳﻘﻮﻝﹸ :
ﺃﻭ ﺃﺳﻮﺩ ﺍﻟﻠﻮﻥِ ﺇﱐ ﺃﺑﻴﺾ ﺍﳋﹸﻠﹸـﻖِ ـﺈﱐ ﺳـﻴﺪ ﻛﹶﺮﻣـﺎﹰ
ﺇﻥ ﻛﻨـﺖ ﻓـ
ﺇﻥﹾ ﻓﻘﺪﺕ ﺟﺎﺭﺣﺔﹰ ﻣﻦ ﺟﻮﺍﺭﺣﻚ
ﻓﻘﺪ ﺑﻘﻴﺖ ﻟﻚ ﺟﻮﺍﺭﺡ
ﻳﻘﻮﻝﹸ ﺍﺑﻦ ﻋﺒﺎﺱ :
ﻓﻔﻲ ﻟﺴﺎﱐ ﻭﲰﻌﻲ ﻣﻨﻬﻤﺎ ﻧـﻮ ﺭ ﺇﻥﹾ ﻳﺄﺧﺬِ ﺍﷲُ ﻣﻦ ﻋـﻴﲏ ﻧﻮﺭﳘـﺎ
ﻭﰲ ﻓﻤﻲ ﺻﺎﺭﻡ ﻛﺎﻟﺴﻴﻒِ ﻣﺄﺛﻮﺭ ﻗﻠﱯ ﺫﻛﻲ ﻭﻋﻘﻠﻲ ﻏﲑ ﺫﻱ ﻋِﻮﺝٍ
ﻭﻟﻌﻞﱠ ﺍﳋﲑ ﻓﻴﻤﺎ ﺣﺼﻞﹶ ﻟﻚ ﻣﻦ ﺍﳌﺼﺎﺏِ ﴿ ،ﻭﻋﺴﻰ ﺃﹶﻥ ﺗﻜﹾﺮﻫﻮﺍﹾ ﺷﻴﺌﺎﹰ ﻭﻫﻮ ﺧﻴﺮ ﻟﱠﻜﹸﻢ.﴾
ﻳﻘﻮﻝﹸ ﺑﺸﺎﺭ ﺑﻦ ﺑﺮﺩٍ :
ـﺮﻳ ﺮ
ـﺎﺭٍ ﺃﻥ ﻳﻘـﺎﻝ ﺿـ
ﻓﻠـﻴﺲ ﺑﻌـ ﻭﻋﻴﺮﱐ ﺍﻷﻋﺪﺍﺀُ ﻭﺍﻟﻌﻴـﺐ ﻓﻴﻬﻤـﻮ
ﻓﺈﻥﱠ ﻋﻤﻰ ﺍﻟﻌﻴـﻨﲔِ ﻟـﻴﺲ ﻳﻀـﲑ ﺇﺫﺍ ﺃﺑﺼﺮ ﺍﳌـﺮﺀُ ﺍﳌـﺮﻭﺀﺓ ﻭﺍﻟﺘﻘـﻰ
ﻭﺇﱐ ﺇﱃ ﺗﻠــﻚ ﺍﻟــﺜﻼﺙِ ﻓﻘــﲑ ﺭﺃﻳﺖ ﺍﻟﻌﻤﻰ ﺃﺟﺮﺍﹰ ﻭﺫﹸﺧﺮﺍﹰ ﻭﻋِﺼﻤﺔﹰ
ﺍﻧﻈﺮ ﺇﱃ ﺍﻟﻔﺮﻕِ ﺑﲔ ﻛﻼﻡِ ﺍﺑﻦِ ﻋﺒﺎﺱٍ ﻭﺑﺸﺎﺭِ ،ﻭﺑﲔ ﻣﺎ ﻗﺎﻟﻪ ﺻﺎﱀﹸ ﺑﻦ ﻋﺒﺪﺍﻟﻘـﺪﻭﺱِ ﳌﱠـﺎ
ﻋﻤﻲ :
ﺿﺮﻳﺮِ ﺍﻟﻌﲔِ ﰲ ﺍﻟﺪﻧﻴﺎ ﻧﺼـﻴ
ﺐ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺴﻼﻡ ﻓﻤﺎ ﻟﺸـﻴﺦٍ
ﻭﻳﺨﻠِﻒ ﻇﻨﻪ ﺍﻷﻣﻞﹸ ﺍﻟﻜـﺬﻭﺏ ﳝﻮﺕ ﺍﳌﺮﺀُ ﻭﻫﻮ ﻳﻌـﺪ ﺣﻴـﺎﹰ
ﻓﺈﻥﱠ ﺍﻟﺒﻌﺾ ﻣِﻦ ﺑﻌﺾٍ ﻗﺮﻳـﺐ ﻳﻤﻨﻴﲏ ﺍﻟﻄﺒﻴﺐ ﺷـﻔﺎﺀ ﻋـﻴﲏ
ﺇﻥ ﺍﻟﻘﻀﺎﺀ ﺳﻮﻑ ﻳﻨﻔﺬﹸ ﻻ ﳏﺎﻟﺔ ،ﻋﻠﻰ ﺍﻟﻘﺎﺑِﻞ ﻟﻪ ﻭﺍﻟﺮﺍﻓﺾِ ﻟﻪ ، ﻟﻜﻦ ﺫﺍﻙ ﻳﺆﺟﺮ ﻭﻳﺴﻌﺪ،
ﻭﻫﺬﺍ ﻳﺄﰒﹸ ﻭﻳﺸﻘﻰ .
ﻛﺘﺐ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰِ ﺇﱃ ﻣﻴﻤﻮﻥ ﺑﻦ ﻣﻬﺮﺍﻥ :ﻛﺘﺒﺖ ﺗﻌﺰﻳﲏ ﻋﻠﻰ ﻋﺒﺪﺍﳌﻠﻚِ ،ﻭﻫـﺬﺍ
ﺃﻣﺮ ﱂ ﺃﺯﻝ ﺃﻧﺘﻈﺮﻩ ، ﻓﻠﻤﺎ ﻭﻗﻊ ﱂ ﺃﹸﻧﻜِﺮﻩ.
ﺍﻷﻳﺎﻡ ﺩﻭﻝﹲ
ﻳﺮﻭﻯ ﺃﻥﹼ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ – ﺭﲪﻪ ﺍﷲ -ﺯﺍﺭ ﺑﻘﻲ ﺑﻦ ﳐﻠﺪٍ ﰲ ﻣﺮﺽٍ ﻟﻪ ﻓﻘﺎﻝ ﻟﻪ » :ﻳﺎ ﺃﺑﺎ
ﻋﺒﺪﺍﻟﺮﲪﻦ ،ﺃﺑﺸﺮ ﺑﺜﻮﺍﺏِ ﺍﷲِ ،ﺃﻳﺎﻡ ﺍﻟﺼﺤﺔِ ﻻ ﺳﻘﻢ ﻓﻴﻬﺎ ،ﻭﺃﻳﺎﻡ ﺍﻟﺴﻘﻢِ ﻻ ﺻﺤﺔ ﻓﻴﻬﺎ . « ..
ﻭﺍﳌﻌﲎ :ﺃﻥ ﺃﻳﺎﻡ ﺍﻟﺼﺤﺔِ ﻻ ﻳﻌﺮﺽ ﺍﳌﺮﺽ ﻓﻴﻬﺎ ﺑﺎﻟﺒﺎﻝِ ،ﻓﺘﻘﻮﻯ ﻋﺰﺍﺋﻢ ﺍﻹﻧﺴﺎﻥِ ،ﻭﺗﻜﺜـﺮ
ﺁﻣﺎﻟﹸﻪ ،ﻭﻳﺸﺘﺪ ﻃﻤﻮﺣﻪ .ﻭﺃﻳﺎﻡ ﺍﳌﺮﺽِ ﺍﻟﺸﺪﻳﺪِ ﻻ ﺗﻌﺮﺽ ﺍﻟﺼﺤﺔﹸ ﺑﺎﻟﺒﺎﻝِ ،ﻓﻴﺨﻴﻢ ﻋﻠـﻰ ﺍﻟـﻨﻔﺲِ
ﺿﻌﻒ ﺍﻷﻣﻞِ ،ﻭﺍﻧﻘﺒﺎﺽ ﺍﳍ ﻤﺔِ ﻭﺳﻠﻄﺎﻥ ﺍﻟﻴﺄﺱ .ﻭﻗﻮﻝﹸ ﺍﻹﻣﺎﻡِ ﺃﲪﺪ ﻣﺄﺧﻮﺫﹲ ﻣﻦ ﻗﻮﻟـﻪِ ﺗﻌـﺎﱃ :
﴿ﻭﻟﹶﺌِﻦ ﺃﹶﺫﹶ ﹾﻗﻨﺎ ﺍﻹِﻧﺴﺎﻥﹶ ﻣِﻨﺎ ﺭﺣﻤﺔﹰ ﺛﹸﻢ ﻧﺰ ﻋﻨﺎﻫﺎ ﻣِﻨﻪ ﺇِﻧﻪ ﻟﹶﻴﺆﻭﺱ ﻛﹶﻔﹸﻮﺭ {٩}ﻭﻟﹶﺌِﻦ ﺃﹶﺫﹶ ﹾﻗﻨﺎﻩ ﻧﻌﻤﺎﺀ ﺑﻌﺪ
ﺿﺮﺍﺀ ﻣﺴﺘﻪ ﻟﹶﻴﻘﹸﻮﻟﹶﻦ ﺫﹶﻫﺐ ﺍﻟﺴﻴﺌﹶﺎﺕ ﻋﻨﻲ ﺇِﻧﻪ ﻟﹶﻔﹶﺮِﺡ ﻓﹶﺨﻮﺭ {١٠}ﺇِﻻﱠ ﺍﻟﱠﺬِﻳﻦ ﺻﺒﺮﻭﺍﹾ ﻭﻋﻤِﻠﹸـﻮﺍﹾ
ﺍﻟﺼﺎﻟِﺤﺎﺕِ ﺃﹸﻭﻟﹶـﺌِﻚ ﻟﹶﻬﻢ ﻣ ﻐﻔِﺮﺓﹲ ﻭﺃﹶﺟﺮ ﻛﹶﺒِﲑ. ﴾
ﻗﺎﻝ ﺍﳊﺎﻓﻆﹸ ﺍﺑﻦ ﻛﺜﲑٍ – ﺭﲪﻪ ﺍﷲُ » : -ﳜﱪ ﺍﷲُ ﺗﻌﺎﱃ ﻋﻦ ﺍﻹﻧﺴـﺎﻥِ ﻭﻣـﺎ ﻓﻴـﻪِ ﻣـﻦ
ﺍﻟﺼﻔﺎﺕِ ﺍﻟﺬﻣﻴﻤﺔِ ،ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲُ ﻣﻦ ﻋﺒﺎﺩِﻩِ ﺍﳌﺆﻣﻨﲔ ،ﺃﻧﻪ ﺇﺫﺍ ﺃﺻﺎﺑﺘﻪ ﺷﺪﺓﹲ ﺑﻌﺪ ﻧﻌﻤﺔٍ ،ﺣﺼﻞ
ﻟﻪ ﻳﺄﺱ ﻭﻗﻨﻮﻁﹲ ﻣﻦ ﺍﳋﲑِ ﺑﺎﻟﻨﺴﺒﺔِ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞِ ،ﻭﻛﻔﺮ ﻭﺟﺤﻮﺩ ﳌﺎﺿﻲ ﺍﳊﺎﻝِ ،ﻛﺄﻧﻪ ﱂ ﻳﺮ ﺧـﲑﺍﹰ
ﻭﱂ ﻳﺮﺝ ﻓﺮﺟﺎﹰ « .
ﻭﻫﻜﺬﺍ ﺇﻥ ﺃﺻﺎﺑﺘﻪ ﻧﻌﻤﺔﹲ ﺑﻌﺪ ﻧﻘﻤﺔٍ ﴿ :ﻟﹶﻴﻘﹸﻮﻟﹶﻦ ﺫﹶﻫﺐ ﺍﻟﺴﻴﺌﹶﺎﺕ ﻋﻨﻲ ﴾ .
ﺃﻱ ﻳﻘﻮﻝﹸ :ﻣﺎ ﻳﻨﺎﻟﲏ ﺑﻌﺪ ﻫﺬﺍ ﺿﻴﻢ ﻭﻻ ﺳﻮﺀٌ ﴿ ،ﺇِﻧﻪ ﻟﹶﻔﹶﺮِﺡ ﻓﹶﺨﻮﺭ. ﴾
ﺃﻱ ﻓﺮﺡ ﲟﺎ ﰲ ﻳﺪِﻩِ ،ﺑﻄﺮ ﻓﺨﻮﺭ ﻋﻠﻰ ﻏﲑﻩ .ﻗﺎﻝ ﺍﷲُ ﺗﻌـﺎﱃ ﴿ :ﺇِﻻﱠ ﺍﻟﱠـﺬِﻳﻦ ﺻـﺒﺮﻭﺍﹾ
ﻭﻋﻤِﻠﹸﻮﺍﹾ ﺍﻟﺼﺎﻟِﺤﺎﺕِ ﺃﹸﻭﻟﹶـﺌِﻚ ﻟﹶﻬﻢ ﻣ ﻐﻔِﺮﺓﹲ ﻭﺃﹶﺟﺮ ﻛﹶﺒِﲑ. ﴾
ﺳﲑﻭﺍ ﰲ ﺍﻷﺭﺽ
ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳉﺮﺍﺡِ :ﻣﺮﺽ ﺃﺑﻮ ﻳﻮﺳﻒ ﻓﺄﺗﻴﺘﻪ ﺃﻋﻮﺩﻩ ،ﻓﻮﺟﺪﺗﻪ ﻣﻐﻤﻰ ﻋﻠﻴﻪِ ،ﻓﻠﻤـﺎ
ﺃﻓﺎﻕ ﻗﺎﻝ ﱄ :ﻣﺎ ﺗﻘﻮﻝﹸ ﰲ ﻣﺴﺄﻟﺔٍ ؟ ﻗﻠﺖ : ﰲ ﻣﺜﻞِ ﻫﺬﻩ ﺍﳊﺎﻝِ ؟! ﻗﺎﻝ :ﻻ ﺑﺄﺱ ﻧﺪﺭﺱ ﺑـﺬﻟﻚ
ﻟﻌﻠﱠﻪ ﻳﻨﺠﻮ ﺑﻪ ﻧﺎﺝٍ .
ﰒ ﻗﺎﻝ :ﻳﺎ ﺇﺑﺮﺍﻫﻴﻢ ، ﺃﻳﻤﺎ ﺃﻓﻀﻞﹸ ﰲ ﺭﻣﻲ ﺍﳉﻤﺎﺭِ :ﺃﻥ ﻳﺮﻣﻴﻬﺎ ﺍﻟﺮﺟﻞﹸ ﻣﺎﺷﻴﺎﹰ ﺃﻭ ﺭﺍﻛﺒـﺎﹰ ؟
ﻗﻠﺖ : ﺭﺍﻛﺒﺎﹰ .ﻗﺎﻝ :ﺃﺧﻄﺄﺕ .ﻗﻠﺖ : ﻣﺎﺷﻴﺎﹰ .ﻗﺎﻝ :ﺃﺧﻄﺄﺕ .ﻗﻠﺖ : ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞﹸ ؟ ﻗﺎﻝ :
ﻣﺎ ﻛﺎﻥ ﻳﻮﻗﻒ ﻋﻨﺪﻩ ﻓﺎﻷﻓﻀﻞﹸ ﺃﻥﹾ ﻳﺮﻣﻴﻪ ﻣﺎﺷﻴﺎﹰ ،ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻻ ﻳﻮﻗﻒ ﻋﻨـﺪﻩ ،ﻓﺎﻷﻓﻀـﻞﹸ ﺃﻥ
ﻳﺮﻣﻴﻪ ﺭﺍﻛﺒﺎﹰ ،ﰒ ﻗﻤﺖ ﻣﻦ ﻋﻨﺪﻩِ ﻓﻤﺎ ﺑﻠﻐﺖ ﺑﺎﺏ ﺩﺍﺭِﻩِ ﺣﱴ ﲰﻌﺖ ﺍﻟﺼﺮﺍﺥ ﻋﻠﻴﻪ ﻭﺇﺫﺍ ﻫـﻮ ﻗـﺪ
ﻣﺎﺕ .ﺭﲪﺔﹸ ﺍﷲ ﻋﻠﻴﻪ .
ﻗﺎﻝ ﺍﺣﺪ ﺍﻟﻜﹸﺘﺎﺏِ ﺍﳌﻌﺎﺻﺮﻳﻦ :ﻫﻜﺬﺍ ﻛﺎﻧﻮﺍ !! ﺍﳌﻮﺕ ﺟﺎﰒﹲ ﻋﻠﻰ ﺭﺃﺱِ ﺃﺣـﺪِﻫِﻢ ﺑﻜﹸﺮﺑِـﻪِ
ﻭﻏﹸﺼﺼِﻪِ ،ﻭﺍﳊﺸﺮﺟﺔﹸ ﺗﺸﺘﺪ ﰲ ﻧﻔﺴِﻪِ ﻭﺻﺪﺭِﻩِ ،ﻭﺍﻷﻏﻤﺎﺀُ ﻭﺍﻟﻐﺸﻴﺎﻥﹸ ﳏﻴﻂﹲ ﺑﻪِ ،ﻓﺈﺫﺍ ﺻـﺤﺎ ﺃﻭ
ﺃﻓﺎﻕ ﻣﻦ ﻏﺸﻴﺘِﻪِ ﳊﻈﺎﺕٍ ،ﺗﺴﺎﺀﻝ ﻋﻦ ﺑﻌﺾِ ﻣﺴﺎﺋﻞِ ﺍﻟﻌﻠﻢِ ﺍﻟﻔﺮﻋﻴﺔِ ﺃﻭ ﺍﳌﻨﺪﻭﺑـﺔِ ،ﻟﻴﺘﻌﻠﱠﻤﻬـﺎ ﺃﻭ
ﻟﻴﻌﻠﱢﻤﻬﺎ ،ﻭﻫﻮ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝِ ﺍﻟﱵ ﺃﺧﺬ ﻓﻴﻬﺎ ﺍﳌﻮﺕ ﻣﻨﻪ ﺍﻷﻧﻔﺎﺱ ﻭﺍﻟﺘﻼﺑﻴﺐ .
ﻭﻳﻄﻴﺶ ﻓﻴـﻪ ﺍﻟﻨﺎﺑِـﻪ ﺍﻟﺒﻴﻄـﺎﺭ ﰲ ﻣﻮﻗﻒٍ ﻧﺴﻲ ﺍﳊﻠﻴﻢ ﺳـﺪﺍﺩﻩ
ﻳﺎ ﷲِ ﻣﺎ ﺃﻏﻠﻰ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻗﻠﻮﺑِﻬﻢ !! ﻭﻣﺎ ﺃﺷﻐﻞﹶ ﺧﻮﺍﻃﺮﻫﻢ ﻭﻋﻘﻮﻟﹶﻬﻢ ﺑﻪ !! ﺣﱴ ﰲ ﺳﺎﻋ ِﺔ
ﺍﻟﱰﻉِ ﻭﺍﳌﻮﺕِ ،ﱂ ﻳﺘﺬﻛﺮﻭﺍ ﻓﻴﻬﺎ ﺯﻭﺟﺔﹰ ﺃﻭ ﻭﻟﺪﺍﹰ ﻗﺮﻳﺒﺎﹰ ﻋﺰﻳﺰﺍﹰ ،ﻭﺇﳕﺎ ﺗﺬﻛﺮﻭﺍ ﺍﻟﻌﻠﻢ !! ﻓﺮﲪـﺔﹸ ﺍﷲِ
ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ . ﻓﺒﻬﺬﺍ ﺻﺎﺭﻭﺍ ﺃﺋﻤﺔ ﰲ ﺍﻟﻌﻠﻢِ ﻭﺍﻟﺪﻳﻦِ .
ﺃﺳﺮﺍﺭ ﺍﻟﺸﺪﺍﺋﺪِ
ﺃﻭﺭﺩ ﺍﳌﺆﺭﺥ ﺍﻷﺩﻳﺐ ﺃﲪﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻜﺎﺗﺐ ﺍﳌﺼﺮﻱ ﰲ ﻛﺘﺎﺑِـﻪِ ﺍﳌﻌﺠـﺐ ﺍﻟﻔﺮﻳـﺪ
)ﺍﳌﻜﺎﻓﺄﺓﹸ ﻭﺣﺴﻦ ﺍﻟﻌﻘﱮ ( ﻓﻘﺎﻝ :ﻭﻗﺪ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥﹸ ﺃﻥ ﺳﻔﻮﺭ ﺍﳊﺎﻟﺔِ – ﺃﻱ ﺍﻧﻜﺸـﺎﻑ ﺍﻟﻐﻤـ ِﺔ
ﻭﺍﻟﺸﺪﺓِ – ﻋﻦ ﺿﺪﻩ ،ﺣﺘﻢ ﻻﺑﺪ ﻣﻨﻪ ،ﻛﻤﺎ ﻋﻠﻢ ﺃﻥﱠ ﺍﳒﻼﺀ ﺍﻟﻠﻴﻞﹸ ﻳﺴﻔﺮ ﻋﻦ ﺍﻟﻨﻬﺎﺭ ،ﻭﻟﻜﻦ ﺧﻮﺭ
ﺍﻟﻄﺒﻴﻌﺔِ ﺃﺷﺪ ﻣﺎ ﻳﻼﺯﻡ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﻧﺰﻭﻝِ ﺍﻟﻜﻮﺍﺭﺙِ ،ﻓﺈﺫﺍ ﱂ ﺗﻌﺎﰿﹾ ﺑﺎﻟﺪﻭﺍﺀِ ،ﺍﺷـﺘﺪﺕِ ﺍﻟﻌﻠـﺔﹸ ،
ﻭﺍﺯﺩﺍﺩﺕِ ﺍﶈﻨﺔﹸ ،ﻷﻥ ﺍﻟﻨﻔﺲ ﺇﺫﺍ ﱂ ﺗﻌﻦ ﻋﻨﺪ ﺍﻟﺸﺪﺍﺋﺪِ ﲟﺎ ﳚﺪﺩ ﻗﹸﻮﺍﻫﺎ ،ﺗـﻮﻟﱠﻰ ﻋﻠﻴﻬـﺎ ﺍﻟﻴـﺄﺱ
ﻓﺄﻫﻠﻜﻬﺎ .
ﻭﺍﻟﺘﻔﻜﱡﺮ ﰲ ﺃﺧﺒﺎﺭِ ﻫﺬﺍ ﺍﻟﺒﺎﺏِ – ﺑﺎﺏِ ﺃﺧﺒﺎﺭِ ﻣﻦ ﺍﺑﺘﻠﻲ ﻓﺼﱪ ،ﻓﻜﺎﻥ ﲦﺮﺓﹸ ﺻﱪِﻩ ﺣﺴـﻦ
ﺍﻟﻌﻘﱮ – ﳑﺎ ﻳﺸﺠﻊ ﺍﻟﻨﻔﹾﺲ ،ﻭﻳﺒﻌﺜﹸﻬﺎ ﻋﻦ ﻣﻼﺯﻣﺔِ ﺍﻟﺼﱪِ ﻭﺣﺴﻦِ ﺍﻷﺩﺏِ ﻣﻊ ﺍﻟﺮﺏ ﻋﺰ ﻭﺟـﻞﱠ ،
ﲝﺴﻦِ ﺍﻟﻈﻦ ﰲ ﻣﻮﺍﻓﺎﺓِ ﺍﻹﺣﺴﺎﻥِ ﻋﻨﺪ ﺎﻳﺔِ ﺍﻻﻣﺘﺤﺎﻥِ .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ – ﰲ ﺁﺧﺮ ﺍﻟﻜﺘﺎﺏِ » : -ﺧﺎﲤﺔﹲ :ﻗﺎﻝ ﺑﺰ ﺭﲨﻬﺮ : ﺍﻟﺸﺪﺍﺋﺪ ﻗﺒﻞ ﺍﳌﻮﺍﻫﺐِ ،
ﺗﺸﺒﻪ ﺍﳉﻮﻉ ﻗﺒﻞ ﺍﻟﻄﻌﺎﻡِ ،ﳛﺲ ﺑﻪِ ﻣﻮﻗﹸﻌﻪ ، ﻭﻳﻠﺬﱡ ﻣﻌﻪ ﺗﻨﺎﻭﻟﻪ. «
ﻭﻗﺎﻝ ﺃﻓﻼﻃﻮﻥﹸ » :ﺍﻟﺸﺪﺍﺋﺪ ﺗﺼﻠِﺢ ﻣﻦ ﺍﻟﻨﻔﺲِ ﲟﻘﺪﺍﺭِ ﻣﺎ ﺗﻔﺴﺪ ﻣﻦ ﺍﻟﻌﻴﺶِ ،ﻭﺍﻟﺘﺘﺮﻑ –
ﺃﻱ ﺍﻟﺘﺮﻑ ﻭﺍﻟﺘﺮﻓﱡﻪ – ﻳﻔﺴﺪ ﻣﻦ ﺍﻟﻨﻔﺲِ ﲟﻘﺪﺍﺭِ ﻣﺎ ﻳﺼﻠﺢ ﻣﻦ ﺍﻟﻌﻴﺶِ « .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ » :ﺣﺎﻓﻆ ﻋﻠﻰ ﻛﻞﱢ ﺻﺪﻳﻖٍ ﺃﻫﺪﺗﻪ ﺇﻟﻴﻚ ﺍﻟﺸﺪﺍﺋﺪ ، ﻭﺍﻟﹾﻪ ﻋﻦ ﻛﻞﱢ ﺻﺪﻳﻖٍ
ﺃﻫﺪﺗﻪ ﺇﻟﻴﻚ ﺍﻟﻨﻌﻤﺔﹸ « .
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ » :ﺍﻟﺘﺮﻓﱡﻔﻪ ﻛﺎﻟﻠﻴﻞِ ،ﻻ ﺗﺘﺄﻣﻞﹾ ﻓﻴﻪ ﻣﺎ ﺗﺼﺪﺭﻩ ﺃﻭ ﺗﺘﻨﺎﻭﻟﹸﻪ ،ﻭﺍﻟﺸﺪﺓ ﻛﺎﻟﻨﻬﺎﺭِ ،
ﺗﺮﻯ ﻓﻴﻬﺎ ﺳﻌﻴﻚ ﻭﺳﻌﻲ ﻏﲑِﻙ « .
ﻭﻗﺎﻝﹸ ﺃﺯﺩﺷﲑ » :ﺍﻟﺸﺪﺓﹸ ﻛﹸﺤﻞﹲ ﺗﺮﻯ ﺑﻪ ﻣﺎ ﻻ ﺗﺮﺍﻩ ﺑﺎﻟﻨﻌﻤﺔ « .
ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎﹰ » :ﻭﻣِﻼﻙ ﻣﺼﻠﺤﺔِ ﺍﻷﻣﺮِ ﰲ ﺍﻟﺸﺪﺓِ ﺷﻴﺌﺎﻥ :ﺃﺻﻐﺮﳘﺎ ﻗﻮﺓﹸ ﻗﻠﺐِ ﺻﺎﺣﺒِﻬﺎ
ﻀﻪِ ﺇﱃ ﻣﺎﻟﻜِﻪِ ﻭﺭﺍﺯﻗِﻪِ « .
ﻋﻠﻰ ﻣﺎ ﻳﻨﻮﺑﻪ ،ﻭﺃﻋﻈﻤﻬﺎ ﺣﺴﻦ ﺗﻔﻮﻳ ِ
ﻭﺇﺫﺍ ﺻﻤﺪ ﺍﻟﺮﺟﻞﹸ ﺑﻔﻜﺮِﻩِ ﻧﺤﻮ ﺧﺎﻟﻘِﻪِ ،ﻋﻠﻢ ﺃﻧﻪ ﱂﹾ ﳝﺘﺤِﻨﻪ ﺇﻻ ﲟﺎ ﻳﻮﺟﺐ ﻟﻪ ﻣﺜﻮﺑﺔﹰ ،ﺃﻭ
ﳝﺤﺺ ﻋﻨﻪ ﻛﺒﲑﺓﹰ ،ﻭﻫﻮ ﻣﻊ ﻫﺬﺍ ﻣﻦ ﺍﷲِ ﰲ ﺃﺭﺑﺎﺡٍ ﻣﺘﺼﻠﺔٍ ،ﻭﻓﻮﺍﺋﺪ ﻣﺘﺘﺎﺑﻌﺔٍ .
ﻓﺄﻣﺎ ﺇﺫﺍ ﺍﺷﺘﺪ ﻓﻜﺮﻩ ﺗﻠﻘﺎﺀ ﺍﳋﻠﻴﻘﺔِ ،ﻛﺜﺮﺕ ﺭﺫﺍﺋﻠﹸﻪ ،ﻭﺯﺍﺩ ﺗﺼﻨﻌﻪ ،ﻭﺑﺮِﻡ ﲟﻘﺎﻣِﻪ ﻓﻴﻤﺎ ﻗﺼﺮ
ﻋﻦ ﺗﺄﻣﻠﻪِ ،ﻭﺍﺳﺘﻄﺎﻝ ﻣﻦ ﺍﳌِﺤﻦِ ﻣﺎ ﻋﺴﻰ ﺃﻥ ﻳﻨﻘﻀﻲ ﰲ ﻳﻮﻣِﻪِ ،ﻭﺧﺎﻑ ﻣﻦ ﺍﳌﻜﺮﻭﻩِ ﻣﺎ ﻟﻌﻠﱠﻪ ﺃﻥﹾ
ﳜﻄﺌﻪ.
ﻭﺇﳕﺎ ﺗﺼﺪﻕ ﺍﳌﻨﺎﺟﺎﺓِ ﺑﲔ ﺍﻟﺮﺟﻞِ ﻭﺑﲔ ﺭﺑﻪِ ،ﻟﻌﻠ ِﻤﻪِ ﲟﺎ ﰲ ﺍﻟﺴﺮﺍﺋﺮِ ﻭﺗﺄﻳﻴﺪِﻩِ ﺍﻟﺒﺼﺎﺋﺮ ،ﻭﻫﻲ
ﺑﲔ ﺍﻟﺮﺟﻞِ ﻭﺑﲔ ﺃﺷﺒﺎﻫِﻪِ ﻛﺜﲑﺓﹸ ﺍﻷﺫﻳﺔِ ،ﺧﺎﺭﺟﺔﹲ ﻋﻦ ﺍﳌﺼﻠﺤﺔِ .
ﻭﷲِ ﺗﻌﺎﱃ ﺭﻭﺡ ﻳﺄﰐ ﻋﻨﺪ ﺍﻟﻴﺄﺱِ ﻣﻨﻪ ، ﻳﺼﻴﺐ ﺑﻪ ﻣﻦ ﻳﺸﺎﺀُ ﻣﻦ ﺧﻠﻘِﻪِ ،ﻭﺇﻟﻴﻪِ ﺍﻟﺮﻏﺒﺔﹸ ﰲ
ﺗﻘﺮﻳﺐِ ﺍﻟﻔﺮﺝِ ،ﻭﺗﺴﻬﻴﻞِ ﺍﻷﻣﺮِ ،ﻭﺍﻟﺮﺟﻮﻉِ ﺇﱃ ﺃﻓﻀﻞِ ﻣﺎ ﺗﻄﺎﻭﻝ ﺇﻟﻴﻪ ﺍﻟﺴﺆﻝﹸ ،ﻭﻫﻮ ﺣﺴﱯ ﻭﻧِﻌﻢ
ﺍﻟﻮﻛﻴﻞﹸ .
ﻃﺎﻟﻌﺖ ﻛﺘﺎﺏ ) ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﻟﺸﺪﺓِ ( ﻟﻠﺘﻨﻮﺧﻲ ، ﻭﻛﺮﺭﺕ ﻗﺮﺍﺀﺗﻪ ﻓﺨﺮﺟﺖ ﻣﻨﻪ ﺑﺜﻼ ِ
ﺙ
ﻓﻮﺍﺋﺪ:
ﺍﻷﻭﱃ :ﺃ ﱠﻥ ﺍﻟﻔﺮﺝ ﺑﻌﺪ ﺍﻟﻜﺮﺏِ ﺳﻨﺔﹲ ﻣﺎﺿﻴﺔﹲ ﻭﻗﻀﻴﺔﹲ ﻣﺴﻠﱠﻤﺔﹲ ،ﻛﺎﻟﻴﺢِ ﺑﻌﺪ ﺍﻟﻠﻴﻞِ ،ﻻ ﺷﻚ ﻓﻴﻪ
ﻭﻻ ﺭﻳﺐ .
ﺍﻟﺜﺎﻧﻴﺔﹸ :ﺃﻥﱠ ﺍﳌﻜﺎﺭﻩ ﻣﻊ ﺍﻟﻐﺎﻟﺐِ ﺃﲨﻞﹸ ﻋﺎﺋﺪﺓﹰ ،ﻭﺃﺭﻓﻊ ﻓﺎﺋﺪﺓﹰ ﻟﻠﻌﺒﺪِ ﰲ ﺩﻳﻨِﻪِ ﻭﺩﻧﻴﺎﻩ ﻣﻦ ﺍﶈﺎﺏ.
ﺍﻟﺜﺎﻟ ﹸﺔ :ﺃﻥﱠ ﺟﺎﻟﺐ ﺍﻟﻨﻔﻊِ ﻭﺩﺍﻓﻊ ﺍﻟﻀﺮ ﺣﻘﻴﻘﺔﹲ ﺇﳕﺎ ﻫﻮ ﺍﷲ ﺟﻞﱠ ﰲ ﻋﻼﻩ ،ﻭﺍﻋﻠﻢ ﺃﻥﹼ ﻣﺎ ﺃﺻﺎﺑﻚ ﱂ
ﻳﻜﻦ ﻟِﻴﺨﻄِﺌﻚ ﻭﻣﺎ ﺃﺧﻄﺄﻙ ﱂﹾ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ .
ﺣﻘﺎﺭﺓﹸ ﺍﻟﺪﻧﻴﺎ
ﻳﻘﻮﻝﹸ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙِ ﺍﻟﻌﺎﱂﹸ ﺍﻟﺸﻬﲑ :ﻗﺼﻴﺪﺓﹸ ﻋﺪﻱ ﺑﻦِ ﺯﻳﺪٍ ﺃﺣﺐ ﻏﻠﻲ ﻣﻦ ﻗﺼﺮِ ﺍﻷﻣﲑِ ﻃﺎﻫﺮِ
ﺑﻦِ ﺍﳊﺴﲔِ ﻟﻮ ﻛﺎﻥ ﱄ .
ﻭﻫﻲ ﺍﻟﻘﺼﻴﺪﺓﹸ ﺍﻟﺬﺍﺋﻌﺔﹸ ﺍﻟﺮﺍﺋﻌﺔﹸ ،ﻭﻣﻨﻬﺎ :
ـﻮﺭـﺖ ﺍﳌ ـﱪﺅ ﺍﳌﻮﻓـ
ـ ـﺮِ ﺃﺃﻧـ ﺃﻳﻬﺎ ﺍﻟﺸﺎﻣﺖ ﺍﳌﹸﻌﻴـﺮ ﺑﺎﻟﺪﻫــ
ـﺎﻡِ ﺑﻞﹾ ﺃﻧﺖ ﺟﺎﻫـﻞﹲ ﻣﻐـﺮﻭﺭ ﺃﻡ ﻟﺪﻳﻚ ﺍﻟﻌﻬﺪ ﺍﻟﻮﺛﻴﻖ ﻣﻦ ﺍﻷﻳـ
ﺃﻱ : ﻳﺎ ﻣﻦ ﴰِﺖ ﲟﺼﺎﺋﺐِ ﺍﻵﺧﺮﻳﻦ ،ﻫﻞ ﻋﻨﺪﻙ ﻋﻬﺪ ﺃﻥﹾ ﻻ ﺗﺼﻴﺒﻚ ﺃﻧﺖ ﻣﺼﻴﺒﺔﹲ ﻣﺜﻠﹸﻬﻢ؟!
ﺃﻡ ﻫﻞﹾ ﻣﻨﺤﺘﻚ ﺍﻷﻳﺎﻡ ﻣﻴﺜﺎﻗﺎﹰ ﻟﺴﻼﻣﺘِﻚ ﻣﻦ ﺍﻟﻜﻮﺍﺭﺙِ ﻭﺍﶈﻦِ ؟! ﻓﻠﻤﺎﺫﺍ ﺍﻟﺸﻤﺎﺗﺔﹸ ﺇﺫﻥﹾ ؟
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴِﺢِ )) :ﻟﻮ ﺃﻥﱠ ﺍﻟﺪﻧﻴﺎ ﺗﺴﺎﻭﻱ ﻋﻨﺪ ﺍﷲِ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔِ ،ﻣـﺎ ﺳـﻘﻰ
ﻛﺎﻓﺮﺍﹰ ﻣﻨﻬﺎ ﺷﺮﺑﺔ ﻣﺎﺀٍ (( .ﺇﻥﹼ ﺍﻟﺪﻧﻴﺎ ﻋﻨﺪ ﺍﷲِ ﺗﻌﺎﱃ ﺃﻫﻮﻥﹸ ﻣﻦ ﺟﻨﺎﺡِ ﺍﻟﺒﻌﻮﺿﺔِ ،ﻭﻫـﺬﻩ ﺣﻘﻴﻘـﺔﹸ
ﻗﻴﻤﺘِﻬﺎ ﻭﻭﺯﻧِﻬﺎ ،ﻓﻠِﻢ ﺍﳉﺰﻉ ﻭﺍﳍﻠﻊ ﻋﻠﻴﻬﺎ ﻭﻣﻦ ﺃﺟﻠﻬِﺎ ؟!
ﺍﻟﺴﻌﺎﺩﺓﹸ :ﺃﻥﹾ ﺗﺸﻌﺮ ﺑﺎﻷﻣﻦِ ﻋﻠﻰ ﻧﻔﺴِﻚ ﻭﻣﺴﺘﻘﺒﻠﻚ ﻭﺃﻫﻠِﻚ ﻭﻣﻌﻴﺸﺘِﻚ ،ﻭﻫﻲ ﳎﻤﻮﻋﺔﹲ
ﰲ ﺍﻹﳝﺎﻥِ ﻭﺍﻟﺮﺿﺎ ﺍﷲِ ﻭﻗﻀﺎﺋﻪِ ﻭﻗﺪﺭﻩِ ،ﻭﺍﻟﻘﻨﺎﻋﺔﹸ :ﺍﻟﺼﱪ.
ﻗﻴﻤﺔﹸ ﺍﻹﳝﺎﻥِ
﴿ ﺑﻞِ ﺍﻟﻠﱠﻪ ﻳﻤﻦ ﻋ ﹶﻠﻴﻜﹸﻢ ﺃﹶﻥﹾ ﻫﺪﺍﻛﹸﻢ ﻟِﻠﹾﺈِﳝﺎﻥِ ﴾ .
ﻣﻦ ﺍﻟﻨﻌﻴﻢِ ﺍﻟﺬﻱ ﻻ ﻳﺪﺭﻛﹸﻪ ﺇﻻﱠ ﺍﻟﻔﻄﻨﺎﺀُ :ﻧﻈﺮ ﺍﳌﺴﻠﻢِ ﺇﱃ ﺍﻟﻜﺎﻓﺮِ ،ﻭﺗـﺬﻛﱡﺮ ﻧﻌﻤـﺔِ ﺍﷲِ ﰲ
ﺍﳍﺪﺍﻳﺔِ ﺇﱃ ﺩﻳﻦ ﺍﻹﺳﻼﻡِ ،ﻭﺃﻥﱠ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ ﱂ ﻳﻘﺪﺭ ﻟﻚ ﺃﻥﹾ ﺗﻜﻮﻥ ﻛﻬﺬﺍ ﺍﻟﻜﺎﻓﺮِ ﰲ ﻛﻔﺮِﻩ ﺑﺮﺑـﻪ
ﻭﲤﺮﺩﻩِ ﻋﻠﻴﻪِ ،ﻭﺇﳊﺎﺩِﻩ ﰲ ﺁﻳﺎﺗِﻪ ،ﻭﺟﺤﻮﺩِ ﺻﻔﺎﺗِﻪ ،ﻭﳏﺎﺭﺑﺘِﻪ ﳌﻮﻻﻩ ﻭﺧﺎﻟﻘِﻪ ﻭﺭﺍﺯﻗِﻪ ،ﻭﺗﻜﺬﻳﺒِـﻪ
ﻟﺮﺳﻠِﻪ ﻭﻛﺘﺒﻪ ،ﻭﻋﺼﻴﺎﻧِﻪِ ﺃﻭﺍﻣﺮﻩ ، ﰒ ﺗﺬﻛﱠﺮ ﺃﻧﺖ ﺃﻧﻚ ﻣﺴﻠﻢ ﻣﻮﺣﺪ ، ﺗﺆﻣﻦ ﺑﺎﷲِ ﻭﺭﺳﻮﻟﻪِ ﻭﺍﻟﻴﻮﻡِ
ﺍﻵﺧﺮِ ،ﻭﺗﺆﺩﻱ ﺍﻟﻔﺮﺍﺋﺾ ﻭﻟﻮ ﻋﻠﻰ ﺗﻘﺼﲑٍ ،ﻓﺈﻥﱠ ﻫﺬﺍ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻧﻌﻤﺔﹲ ﻻ ﺗﻘﺪﺭ ﺑﺜﻤﻦ ﻭﻻ ﺗﺒﺎﻉ
ﲟﺎﻝٍ ،ﻭﻻ ﺗﺪﻭﺭ ﰲ ﺍﳊﺴﺒﺎﻥِ ،ﻭﻟﻴﺲ ﳍﺎ ﺷﺒﻴﻪ ﰲ ﺍﻷﻋﻴﺎﻥِ ﴿ :ﺃﹶﻓﹶﻤﻦ ﻛﹶﺎﻥﹶ ﻣ ﺆﻣِﻨﺎﹰ ﻛﹶﻤـﻦ ﻛﹶـﺎﻥﹶ
ﻓﹶﺎﺳِﻘﺎﹰ ﻟﱠﺎ ﻳﺴﺘﻮﻭﻥﹶ ﴾ .
ﺣﱴ ﺫﻛﺮ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ ﺃﻥﱠ ﻣِﻦ ﻧﻌﻴﻢِ ﺃﻫﻞِ ﺍﳉﻨﺔِ ﻧﻈﹸﺮﻫﻢ ﺇﱃ ﺃﻫِﻞ ﺍﻟﻨﺎﺭِ ،ﻓﻴﺸﻜﺮﻭﻥ ﺭﺑﻬﻢ ﻋﻠﻰ
ﻫﺬﺍ ﺍﻟﻨﻌﻴﻢِ » :ﻭﺑﻀﺪﻫﺎ ﺗﺘﻤﻴﺰ ﺍﻷﺷﻴﺎﺀُ « .
ﻭﻗﻔـــﺔﹲ
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲُ :ﺃﻱ ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲُ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻟﺘﻔﺮﺩِﻩِ ﺑﺼـﻔﺎﺕِ ﺍﻷﻟﻮﻫﻴـﺔِ ،
ﻭﻫﻲ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝِ .
ﺭﻭﺡ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔِ ﻭﺳﺮﻫﺎ :ﺇﻓﺮﺍﺩ ﺍﻟﺮﺏ – ﺟﻞﱠ ﺛﻨﺎﺅﻩ ﻭﺗﻘﺪﺳﺖ ﺃﲰﺎﺅﻩ ،ﻭﺗﺒﺎﺭﻙ ﺍﲰـﻪ ،
ﻭﺗﻌﺎﱃ ﺟﺪﻩ ،ﻭﻻ ﺇﻟﻪ ﻏﲑﻩ – ﺑﺎﶈﺒﺔِ ﻭﺍﻹﺟﻼﻝِ ﻭﺍﻟﺘﻌﻈﻴﻢِ ،ﻭﺍﳋﻮﻑِ ﻭﺍﻟﺮﺟﺎﺀِ ،ﻭﺗﻮﺍﺑﻊِ ﺫﻟﻚ ﻣﻦ
ﺍﻟﺘﻮﻛﹼﻞِ ﻭﺍﻹﻧﺎﺑﺔِ ﻭﺍﻟﺮﻏﺒﺔِ ﻭﺍﻟﺮﻫﺒﺔِ ،ﻓﻼ ﻳﺤﺐ ﺳﻮﺍﻩ ، ﻭﻛﻞﱡ ﻣﺎ ﻳﺤﺐ ﻏﲑﻩ ﻓﺈﳕﺎ ﻳﺤﺐ ﺗﺒﻌﺎﹰ ﶈﺒﺘِـﻪ
،ﻭﻛﻮﻧِﻪ ﻭﺳﻴﻠﺔﹰ ﺇﱃ ﺯﻳﺎﺩﺓِ ﳏﺒﺘِﻪ ،ﻭﻻ ﻳﺨﺎﻑ ﺳﻮﺍﻩ ﻭﻻ ﻳﺮﺟﻰ ﺳﻮﺍﻩ ، ﻭﻻ ﻳﺘﻮﻛﱠـﻞ ﺇﻻ ﻋﻠﻴـﻪِ ،
ﲰﻪِ ،ﻭﻻ ﻳﻨﺬﺭ ﺇﻻ ﻟﻪ ، ﻭﻻ ﻳﺘﺎﺏ ﺇﻻ
ﻭﻻ ﻳﺮﻏﺐ ﺇﻻ ﺇﻟﻴﻪِ ،ﻭﻻ ﻳﺮﻫﺐ ﺇﻻ ﻣﻨﻪ ، ﻭﻻ ﻳﺤﻠﻒ ﺇﻻ ﺑﺎ ِ
ﺇﻟﻴﻪِ ،ﻭﻻ ﻳﻄﺎﻉ ﺇﻻ ﺃﻣﺮﻩ ،ﻭﻻ ﻳﺘﺤﺴﺐ ﺇﻻ ﺑﻪِ ،ﻭﻻ ﻳﺴﺘﻐﺎﺙﹸ ﰲ ﺍﻟﺸﺪﺍﺋﺪِ ﺇﻻ ﺑﻪ ،ﻭﻻ ﻳﻠﺘﺠـﺄ
ﲰﻪِ ،ﻭﳚﺘﻤﻊ ﺫﻟﻚ ﰲ ﺣﺮﻑٍ ﻭﺍﺣﺪٍ ،ﻭﻫـﻮ :
ﺇﻻ ﺇﻟﻴﻪِ ،ﻭﻻ ﻳﺴﺠﺪ ﺇﻻ ﻟﻪ ، ﻭﻻ ﻳﺬﺑﺢ ﺇﻻ ﻟﻪ ﻭﺑﺎ ِ
ﺃﻥﹾ ﻻ ﻳﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻩ ﲜﻤﻴﻊِ ﺃﻧﻮﺍﻉِ ﺍﻟﻌﺒﺎﺩﺓِ .
ﻣﻌﺎﻗﻮﻥ ﻣﺘﻔﻮﻗﻮﻥ
ﰲ ﻣﻠﺤﻖِ ﻋﻜﺎﻅٍ ﺍﻟﻌﺪﺩ ١٠٢٦٢ ﰲ ١٤١٥ / ٤ / ٧ﻫـ ،ﻣﻘﺎﺑﻠﺔﹲ ﻣﻊ ﻛﻔﻴﻒ ﻳﺪﻋﻰ :
ﳏﻤﻮﺩ ﺑﻦ ﳏﻤﺪٍ ﺍﳌﺪﱐﱠ ،ﺩﺭﺱ ﻛﺘﺐ ﺍﻷﺩﺏِ ﺑﻌﻴﻮﻥِ ﺍﻵﺧﺮﻳﻦ ،ﻭﲰﻊ ﻛﺘﺐ ﺍﻟﺘـﺎﺭﻳﺦِ ﻭﺍـﻼ ِ
ﺕ
ﻭﺍﻟﺪﻭﺭﻳﺎﺕِ ﻭﺍﻟﺼﺤﻒ ،ﻭﺭﲟﺎ ﻗﺮﺃ ﺑﺎﻟﺴﻤﺎﻉِ ﻋﻠﻰ ﺃﺣﺪِ ﺃﺻﺪﻗﺎﺋِﻪ ﺣﱴ ﺍﻟﺜﺎﻟﺜﺔِ ﺻﺒﺎﺣﺎﹰ ﺣﱴ ﺻـﺎﺭ
ﻣﺮﺟﻌﺎﹰ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﻄﱡﺮﻑِ ﻭﺍﻷﺧﺒﺎﺭ .
ﻛﺘﺐ ﻣﺼﻄﻔﻰ ﺃﻣﲔ ﰲ ﺯﺍﻭﻳﺔِ ) ﻓﻜﺮﺓ ( ﰲ ﺍﻟﺸﺮﻕِ ﺍﻷﻭﺳﻂِ ﻛﻼﻣﺎﹰ ،ﻣﻨﻪ :ﺍﺻﱪ ﻋﻠـﻰ
ﻛﻴﺪ ﺍﻟﻜﺎﺋﺪﻳﻦ ،ﻭﻇﻠﻢِ ﺍﻟﻈﺎﳌﲔ ،ﻭﺳﻄﻮﺓِ ﺍﳉﺒﺎﺑﺮﺓِ ،ﻓﺈﻥﱠ ﺍﻟﺴﻮﻁ ﺳﻮﻑ ﻳﺴﻘﻂﹸ ،ﻭﺍﻟﻘﻴﺪ ﺳﻮﻑ
ﻳﻨﻜﺴﺮ ، ﻭﺍﶈﺒﻮﺱ ﺳﻮﻑ ﳜﺮﺝ ، ﻭﺍﻟﻈﻼﻡ ﺳﻮﻑ ﻳﻨﻘﺸﻊ ، ﻟﻜﻦ ﻋﻠﻴﻚ ﺃﻥ ﺗﺼﱪ ﻭﺗﻨﺘﻈﺮ .
ﺫﺭﻋﺎﹰ ﻭﻋِﻨﺪ ﺍﷲ ﻣﻨﻬﺎ ﺍﳌﺨـﺮﺝ ﻭﻟﹶﺮﺏ ﻧﺎﺯﻟﺔٍ ﻳﻀﻴﻖ ﺎ ﺍﻟﻔـﱴ
ﻗﺎﺑﻠﺖ ﰲ ﺍﻟﺮﻳﺎﺽِ ﻣﻔﱵ ﺃﻟﺒﺎﻧﻴﺎ ،ﻭﻗﺪ ﺳﺠﻦ ﻋﺸﺮﻳﻦ ﺳﻨﺔﹰ ﻣِﻦ ﻗﺒﻞ ﺍﻟﺸﻴﻮﻋﻴﲔ ﰲ ﺃﻟﺒﺎﻧﻴﺎ ﻣﻊ
ﺍﻷﻋﻤﺎﻝِ ﺍﻟﺸﺎﻗﱠﺔِ ،ﻭﺍﳊﺒﺲِ ﻭﺍﻟﻜﻴﺪِ ،ﻭﺍﻟﻨﻜﱠﺎﻝِ ﻭﺍﻟﻈﻠﻢِ ،ﻭﺍﻟﻈـﻼﻡِ ﻭﺟـﻮﻉِ ،ﻭﻛـﺎﻥ ﻳﺼـﻠﱢﻰ
ﺍﻟﺼﻠﻮﺍﺕِ ﺍﳋﻤﺲ ﰲ ﻧﺎﺣﻴﺔٍ ﻣﻦ ﺩﻭﺭﺓِ ﺍﳌﻴﺎﻩ ﺧﻮﻓﺎﹰ ﻣﻨﻬﻢ ، ﻭﻣﻊ ﻫﺬﺍ ﺻﺒﺮ ﻭﺍﺣﺘﺴﺐ ﺣﱴ ﺟـﺎﺀﻩ
ﻭﻓﹶﻀﻞٍ ﴾ . ﺍﻟﻔﺮﺝ ﴿ ، ﻓﹶﺎﻧﻘﹶ ﹶﻠﺒﻮﺍﹾ ﺑِﻨِﻌﻤﺔٍ ﻣﻦ ﺍﻟﻠﹼﻪِ
ﻫﺬﺍ ) ﻧﻠﺴﻮﻥ ﻣﺎﻧﺪﻳﻼ ( ﺭﺋﻴﺲ ﺟﻨﻮﺏِ ﺃﻓﺮﻳﻘﻴﺔ ،ﺳﺠﻦ ﺳﺒﻌﺎﹰ ﻭﻋﺸﺮﻳﻦ ﺳﻨﺔﹰ ،ﻭﻫﻮ ﻳﻨﺎﺩﻱ
ﲝﺮﻳﺔِ ﺃﻣﺘﻪِ ،ﻭﺧﻠﻮﺹِ ﺷﻌﺒﻪِ ﻣﻦ ﺍﻟﻘﻬﺮِ ﻭﺍﻟﻜﺒﺖِ ﻭﺍﻻﺳﺘﺒﺪﺍﺩِ ﻭﺍﻟﻈﻠﻢِ ،ﻭﻫﻮ ﻣﺼِﺮ ﺻﺎﻣﺪ ﻣﻮﺍﺻـﻞﹲ
ﻣﺴﺘﻤﻴﺖ ، ﺣﱴ ﻧﺎﻝ ﳎﺪﻩ ﺍﻟﺪﻧﻴﻮﻱ ﴿ . ﻧﻮﻑِ ﺇﻟﹶﻴﻬِﻢ ﺃﹶﻋﻤﺎﻟﹶﻬﻢ ﻓِﻴﻬﺎ ﴾ ﴿ ﺇِﻥ ﺗﻜﹸﻮﻧـﻮﺍﹾ ﺗـﺄﹾﻟﹶﻤﻮﻥﹶ
ﻓﹶِﺈﻧﻬﻢ ﻳﺄﹾﻟﹶﻤﻮﻥﹶ ﻛﹶﻤﺎ ﺗﺄﹾﻟﹶﻤﻮﻥﹶ ﻭﺗﺮﺟﻮﻥﹶ ﻣِﻦ ﺍﻟﻠﹼﻪِ ﻣﺎ ﻻﹶ ﻳﺮﺟﻮﻥﹶ ﴾ .
ﻭﻣﺎ ﺛﺒﺘﺖ ﺇﻻ ﻭﰲ ﻧﻔﺴِﻬﺎ ﺃﹶﻣـﺮ ﻭﺃﺷﺠﻊ ﻣﲏ ﻛﹸﻞﹼ ﻳﻮﻡٍ ﺳـﻼﻣﱵ
﴿ ﺇِﻥ ﻳﻤﺴﺴﻜﹸﻢ ﻗﹶﺮﺡ ﻓﹶﻘﹶﺪ ﻣﺲ ﺍﻟﹾﻘﹶﻮﻡ ﻗﹶﺮﺡ ﻣﺜﹾﻠﹸﻪ. ﴾
ﻻ ﲢﺰﻥ ﺇﺫﺍ ﻋﺮﻓﺖ ﺍﻹﺳﻼﻡ
ﻣﺎ ﺃﺷﻘﻰ ﺍﻟﻨﻔﻮﺱ ﺍﻟﱵ ﻻ ﺗﻌﺮﻑ ﺍﻹﺳﻼﻡ ،ﻭﱂ ﺘﺪِ ﺇﻟﻴﻪ ،ﺇﻥﱠ ﺍﻹﺳﻼﻡ ﳛﺘﺎﺝ ﺇﱃ ﺩﻋﺎﻳـﺔٍ
ﻣﻦ ﺃﺻﺤﺎﺑﻪِ ﻭﺣﻤﻠﺘِﻪِ ،ﻭﺇﻋﻼﻥ ﻋﺎﳌﻲ ﻫﺎﺋﻞ ،ﻷﻧﻪ ﻧﺒﺄ ﻋﻈﻴﻢ ، ﻭﺍﻟﺪﻋﺎﻳﺔﹸ ﻟﻪ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﺭﺍﻗﻴﺔﹰ
ﻣﻬﺬﺑﺔﹰ ﺟﺬﺍﺑﺔﹰ ،ﻷﻥﱠ ﺳﻌﺎﺩﺓ ﺍﻟﺒﺸﺮﻳﺔِ ﻻ ﺗﻜﻮﻥﹸ ﺇﻻ ﰲ ﻫﺬﺍ ﺍﻟﺪﻳﻦِ ﺍﳊﻖ ﺍﳋﺎﻟﺪِ ﴿ ،ﻭﻣﻦ ﻳﺒﺘﻎِ ﹶﻏﻴـﺮ
ﺍ ِﻹﺳﻼﹶﻡِ ﺩِﻳﻨﺎﹰ ﻓﹶﻠﹶﻦ ﻳﻘﹾﺒﻞﹶ ﻣِﻨﻪ. ﴾
ﺳﻜﻦ ﺩﺍﻋﻴﺔﹲ ﻣﺴﻠﻢ ﺷﻬﲑ ﻣﺪﻳﻨﺔ ﻣﻴﻮﻧﺦ ﺍﻷﳌﺎﻧﻴﺔ ،ﻭﻋﻨﺪ ﻣﺪﺧﻞِ ﺍﳌﺪﻳﻨﺔِ ﺗﻮﺟﺪ ﻟﻮﺣﺔﹲ ﺇﻋﻼﻧﻴﺔﹲ
ﻛﱪﻯ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ ﺑﺎﻷﳌﺎﻧﻴﺔِ » :ﺃﻧﺖ ﻻ ﺗﻌﺮﻑ ﻛﻔﺮﺍﺕِ ﻳﻮﻛﻮﻫﺎﻣﺎ « .ﻓﻨﺼﺐ ﻫﺬﺍ ﺍﻟﺪﺍﻋﻴـ ﹸﺔ
ﻟﻮﺣﺔﹰ ﻛﱪﻯ ﲜﺎﻧﺐ ﻫﺬﻩ ﺍﻟﻠﻮﺣﺔِ ﻛﺘﺐ ﻋﻠﻴﻬﺎ » :ﺃﻧﺖ ﻻ ﺗﻌﺮﻑ ﺍﻹﺳﻼﻡ ،ﺇﻥﹾ ﺃﺭﺩﺕ ﻣﻌﺮﻓﺘﻪ،
ﻓﺎﺗﺼﻞ ﺑﻨﺎ ﻋﻠﻰ ﻫﺎﺗﻒِ ﻛﺬﺍ ﻭﻛﺬﺍ « .ﻭﺍﺎﻟﺖ ﻋﻠﻴﻪ ﺍﻻﺗﺼﺎﻻﺕ ﻣﻦ ﺍﻷﳌﺎﻥِ ﻣﻦ ﻛـﻞﱢ ﺣـﺪٍ
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ﻭﺻﻮﺏ ،ﺣﱴ ﺃﺳﻠﻢ ﻋﻠﻰ ﻳﺪﻩِ ﰲ ﺳﻨﺔِ ﻭﺍﺣﺪﺓ ﻗﺮﺍﺑﺔ ﻣﺎﺋﺔ ﺃﻟﻒِ ﺃﳌﺎﱐﱟ ﻣﺎ ﺑﲔ ﺭﺟﻞٍ ﻭﺍﻣﺮﺃﺓٍ ﻭﺃﻗـﺎﻡ
ﻣﺴﺠﺪﺍﹰ ﻭﻣﺮﻛﺰﺍﹰ ﺇﺳﻼﻣﻴﺎﹰ ،ﻭﺩﺍﺭﺍﹰ ﻟﻠﺘﻌﻠﻴﻢِ .
ﺇﻥ ﺍﻟﺒﺸﺮﻳﺔ ﺣﺎﺋﺮ ﲝﺎﺟﺔٍ ﻣﺎﺳﺔِ ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﻳﻦِ ﺍﻟﻌﻈﻴﻢِ ،ﻟـﲑﺩ ﺇﻟﻴﻬـﺎ ﺃﻣﻨـﻬﺎ ﻭﺳـﻜﻴﻨﺘﻬﺎ
ﺿﻮﺍﻧﻪ ﺳﺒﻞﹶ ﺍﻟﺴﻼﹶﻡِ ﻭﻳﺨﺮِﺟﻬﻢ ﻣﻦِ ﺍﻟﻈﱡ ﹸﻠﻤـﺎﺕِ ِﺇﻟﹶـﻰ
ﻭﻃﻤﺄﻧﻴﻨﺘﻬﺎ ﴿ ،ﻳﻬﺪِﻱ ﺑِﻪِ ﺍﻟﻠﹼﻪ ﻣﻦِ ﺍﺗﺒﻊ ﺭِ
ﺍﻟﻨﻮﺭِ ﺑِﺈِﺫﹾﻧِﻪِ ﻭﻳﻬﺪِﻳﻬِﻢ ﺇِﻟﹶﻰ ﺻِﺮﺍﻁٍ ﻣﺴﺘﻘِﻴﻢٍ ﴾ .
ﻳﻘﻮﻝ ﺃﺣﺪ ﺍﻟﻌﺒﺎﺩِ ﺍﻟﻜﺒﺎﺭِ :ﻣﺎ ﻇﻨﻨﺖ ﺃﻥﱠ ﰲ ﺍﻟﻌﺎﱂِ ﺃﺣﺪﺍﹰ ﻳﻌﺒﺪ ﻏﲑ ﺍﷲ .
ﻟﻜﻦ ﴿ ﻭﻗﹶﻠِﻴﻞﹲ ﻣﻦِ ﻋﺒﺎﺩِﻱ ﺍﻟﺸﻜﹸﻮﺭ ﴿ ، ﴾ ﻭﺇِﻥ ﺗﻄِﻊ ﺃﹶﻛﹾﺜﹶﺮ ﻣﻦ ﻓِﻲ ﺍﻷَﺭﺽِ ﻳﻀِﻠﱡﻮﻙ ﻋﻦ
ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﺇِﻥ ﻳﺘﺒِﻌﻮﻥﹶ ﺇِﻻﱠ ﺍﻟﻈﱠﻦ ﻭﺇِﻥﹾ ﻫﻢ ﺇِﻻﱠ ﻳﺨﺮﺻﻮﻥﹶ ﴾ ﴿ ،ﻭﻣﺎ ﺃﹶﻛﹾﺜﹶﺮ ﺍﻟﻨﺎﺱِ ﻭﻟﹶﻮ ﺣﺮﺻـﺖ
ﺑِﻤ ﺆﻣِﻨِﲔ. ﴾
ﻭﻗﺪ ﺃﺧﱪﱐ ﺃﺣﺪ ﺍﻟﻌﻠﻤﺎﺀِ ﺃﻥ ﺳﻮﺩﺍﻧﻴﺎﹰ ﻣﺴﻠﻤﺎﹰ ﻗﺪﻡ ﻣﻦ ﺍﻟﺒﺎﺩﻳﺔ ﺇﱃ ﺍﻟﻌﺎﺻـﻤﺔِ ﺍﳋﺮﻃـﻮﻡِ ﰲ
ﺃﺛﻨﺎﺀِ ﺍﻻﺳﺘﻌﻤﺎﺭِ ﺍﻹﻧﻜﻠﻴﺰﻱ ، ﻓﺮﺃﻯ ﺭﺟﻞ ﻣﺮﻭﺭٍ ﺑﺮﻳﻄﺎﻧﻴﺎﹰ ﰲ ﻭﺳﻂِ ﺍﳌﺪﻳﻨﺔِ ،ﻓﺴﺄﻝ ﻫﺬﺍ ﺍﳌﺴـﻠﻢ:
ﻣﻦ ﻫﺬﺍ ؟ ﻗﺎﻟﻮﺍ :ﻛﺎﻓﺮ . ﻗﺎﻝ :ﻛﺎﻓﺮ ﲟﺎﺫﺍ ؟ ﻗﺎﻟﻮﺍ :ﺑﺎﷲِ .ﻗﺎﻝ :ﻭﻫﻞﹾ ﺃﺣﺪ ﻳﻜﻔـﺮ ﺑـﺎﷲ ؟!
ﻓﺄﻣﺴﻚ ﻋﻠﻰ ﺑﻄﻨِﻪِ ﰒﱠ ﺗﻘﻴﺄ ﳑﺎ ﲰﻊ ﻭﺭﺃﻯ ،ﰒ ﻋﺎﺩ ﺇﱃ ﺍﻟﺒﺎﺩﻳﺔِ ﴿ .ﻓﹶﻤﺎ ﻟﹶﻬﻢ ﻟﹶﺎ ﻳ ﺆﻣِﻨﻮﻥﹶ ﴾ !.
ﻳﻘﻮﻝﹸ ﺍﻷﺻﻤﻌﻲ : ﲰﻊ ﺃﻋﺮﺍﰊ ﻳﻘﺮﺃﹸ ﴿ :ﻓﹶﻮﺭﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﺇِﻧﻪ ﻟﹶﺤﻖ ﻣﺜﹾﻞﹶ ﻣﺎ ﺃﹶﻧﻜﹸﻢ
ﺗﻨﻄِﻘﹸﻮﻥﹶ ﴾ ،ﻗﺎﻝ ﺍﻷﻋﺮﺍﰊ : ﺳﺒﺤﺎﻥ ﺍﷲِ ،ﻭﻣﻦ ﺃﺣﻮﺝ ﺍﻟﻌﻈﻴﻢ ﺣﱴ ﻳﻘﺴﻢ ؟!
ﺇﻧﻪ ﺣﺴﻦ ﺍﻟﻈﻦ ﻭﺍﻟﺘﻄﻠﱡﻊ ﺇﱃ ﻛﺮﻡِ ﺍﳌﻮﱃ ﻭﺇﺣﺴﺎﻧِﻪ ﻭﻟﻄﻔﻪ ﻭﺭﲪﺘﻪ .
ﻭﻗﺪ ﺻﺢ ﰲ ﺍﳊﺪﻳﺚِ ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝ rﻗﺎﻝ )) :ﻳﻀﺤﻚ ﺭﺑﻨﺎ (( .ﻓﻘﺎﻝ ﺃﻋﺮﺍﰊ : ﻻﻧﻌﺪﺍﻡ
ﻣﻦ ﺭﺏ ﻳﻀﺤﻚ ﺧﲑﺍﹰ .
﴿ ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻨﺰﻝﹸ ﺍﻟﹾ ﻐﻴﺚﹶ ﻣِﻦ ﺑﻌﺪِ ﻣﺎ ﹶﻗﻨﻄﹸﻮﺍ ﴾ ﴿ ،ﺇِﻥﱠ ﺭﺣﻤـﺖ ﺍﻟﻠﹼـﻪِ ﹶﻗﺮِﻳـﺐ ﻣـﻦ
ﺍﻟﹾﻤﺤﺴِﻨِﲔ ﴿ ﴾ ﺃﹶﻻ ﺇِﻥﱠ ﻧﺼﺮ ﺍﻟﻠﹼﻪِ ﻗﹶﺮِﻳﺐ. ﴾
ﻣﻦ ﻳﻘﺮﺃﹸ ﻛﺘﺐ ﺳﲑِ ﺍﻟﻨﺎﺱِ ﻭﺗﺮﺍﺟﻢ ﺍﻟﺮﺟﺎﻝِ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﺎ ﻣﺴﺎﺋﻞ ﻣﻄﱠﺮِﺩﺓﹰ ﺛﺎﺑﺘﺔﹰ ﻣﻨﻬﺎ :
.١ﺃﻥﱠ ﻗﻴﻤﺔ ﺍﻹﻧﺴﺎﻥِ ﻣﺎ ﻳﺤﺴﻦ ، ﻭﻫﻲ ﻛﻠﻤﺔﹲ ﻟﻌﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐٍ ،ﻭﻣﻌﻨﺎﻫﺎ :ﺃﻥﱠ ﻋﻠﻢ
ﺍﻹﻧﺴﺎﻥِ ﺃﻭ ﺃﺩﺑﻪ ﺃﻭ ﻋﺒﺎﺩﺗﻪ ﺃﻭ ﻛﺮﻣﻪ ﺃﻭ ﺧﻠﻘﻪ ﻫﻲ ﰲ ﺍﳊﻘﻴﻘﺔِ ﻗﻴﻤﺘـﻪ ، ﻭﻟﻴﺴـﺖ
ﺻﻮﺭﺗﻪ ﺃﻭ ﻫﻨﺪﺍﻣﻪ ﻭﻣﻨﺼﺒﻪ ﴿ : ﻋﺒﺲ ﻭﺗﻮﻟﱠﻰ} {١ﺃﹶﻥ ﺟﺎﺀﻩ ﺍﻟﹾﺄﹶﻋﻤﻰ ﴾ ﴿ .ﻭﻟﹶﻌﺒﺪ
ﺠﺒﻜﹸﻢ. ﴾
ﻣﺆﻣِﻦ ﺧﻴﺮ ﻣﻦ ﻣﺸﺮِﻙٍ ﻭﻟﹶﻮ ﺃﹶﻋ
ﳘﺔِ ﺍﻹﻧﺴﺎﻥِ ﻭﺍﻫﺘﻤﺎﻣِﻪِ ﻭﺑﺬﻟِﻪِ ﻭﺗﻀﺤﻴِﺘﻪ ﺗﻜﻮﻥﹸ ﻣﻜﺎﻧﺘﻪ ،ﻭﻻ ﻳﻌﻄﻰ ﻟﻪ ﺍﹾـﺪ
.٢ﺑﻘﺪﺭِ ﱠ
ﺟﺰﺍﻓﺎﹰ .
ﻻ ﲢﺴﺐِ ﺍﺪ ﲤﺮﺍﹰ ﺃﻧﺖ ﺁﻛﻠﹸﻪ..
﴿ ﻭﻟﹶﻮ ﺃﹶﺭﺍﺩﻭﺍﹾ ﺍﻟﹾﺨﺮﻭﺝ ﻷَ ﻋﺪﻭﺍﹾ ﻟﹶﻪ ﻋﺪﺓﹰ ﴾ ﴿ .ﻭﺟﺎﻫِﺪﻭﺍ ﻓِﻲ ﺍﻟﻠﱠﻪِ ﺣﻖِ ﺟﻬﺎﺩِﻩِ ﴾ .
.٣ﺃﻥﱠ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺍﻟﺬﻱ ﻳﺼﻨﻊ ﺗﺎﺭﳜﻪ ﺑﻨﻔﺴِﻪِ ﺑﺈﺫﻥِ ﺍﷲ ،ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻜﺘـﺐ ﺳـﲑﺗﻪ
ﺑﺄﻓﻌﺎﻟِﻪِ ﺍﳉﻤﻴﻠﺔِ ﺃﻭ ﺍﻟﻘﺒﻴﺤﺔِ ﴿ :ﻭﻧﻜﹾﺘﺐ ﻣﺎ ﻗﹶﺪﻣﻮﺍ ﻭﺁﺛﹶﺎﺭﻫﻢ. ﴾
.٤ﻭﺇﻥﱠ ﻋﻤﺮ ﺍﻟﻌﺒﺪِ ﻗﺼﲑ ﻳﻨﺼﺮﻡ ﺳﺮﻳﻌﺎﹰ ،ﻭﻳﺬﻫﺐ ﻋﺎﺟﻼﹰ ،ﻓﻼ ﻳﻘﺼـﺮﻩ ﺑﺎﻟـﺬﻧﻮﺏِ
ﻭﺍﳍﻤﻮﻡِ ﻭﺍﻟﻐﻤﻮﻡِ ﻭﺍﻷﺣﺰﺍﻥِ ﴿ :ﻟﹶﻢ ﻳ ﹾﻠﺒﺜﹸﻮﺍ ِﺇﻟﱠﺎ ﻋﺸِﻴﺔﹰ ﺃﹶﻭ ﺿـﺤﺎﻫﺎ ﴾ ﴿ .ﻗﹶـﺎﻟﹸﻮﺍ
ﻟﹶﺒِﺜﹾﻨﺎ ﻳﻮﻣﺎﹰ ﺃﹶﻭ ﺑﻌﺾ ﻳﻮﻡٍ ﻓﹶﺎﺳﺄﹶﻝﹾ ﺍﻟﹾﻌﺎﺩﻳﻦ. ﴾
ﻭﻻ ﻋﻤﻞﹲ ﻳﺮﺿﻰ ﺑﻪِ ﺍﷲُ ﺻـﺎﱀﹸ ﻛﻔﻰ ﺣﺰﻧﺎﹰ ﺃﻥﱠ ﺍﳊﻴـﺎﺓ ﻣﺮﻳـﺮﺓﹲ
ﻗﺮﺃﺕ ﺳِﲑ ﺍﻟﺼﺤﺎﺑﺔ – ﺭﺿﻮﺍﻥﹸ ﺍﷲِ ﻋﻠﻴﻬﻢ ، -ﻓﻮﺟﺪﺕ ﰲ ﺣﻴﺎﺗِﻬﻢ ﲬﺲ ﻣﺴﺎﺋﻞ ﲤﻴﺰﻫﻢ
ﻋﻦ ﻏﲑِﻫﻢ:
ﺍﻷﻭﱃ :ﺍﻟﻴﺴﺮ ﰲ ﺣﻴﺎﺗِﻬِﻢ ، ﻭﺍﻟﺴﻬﻮﻟﺔﹸ ﻭﻋﺪﻡ ﺍﻟﺘﻜﻠﱡﻒ ،ﻭﺃﺧﺬ ﺍﻷﻣﻮﺭ ﺑﺒﺴﺎﻃﺔ ،ﻭﺗـﺮﻙ
ﺍﻟﺘﻨﻄﻊ ﻭﺍﻟﺘﻌﻤﻖ ﻭﺍﻟﺘﺸﺪﻳﺪ ﴿ :ﻭﻧﻴﺴﺮﻙ ﻟِ ﹾﻠﻴﺴﺮﻯ ﴾ .
ﺍﻟﺜﺎﻧﻴﺔﹶ :ﺃﻥ ﻋِﻠﹾﻤﻬﻢ ﻏﺰﻳﺮ ﻣﺒﺎﺭﻙ ﻣﺘﺼﻞﹲ ﺑﺎﻟﻌﻤﻞِ ،ﻻ ﻓﻀﻮﻝﹶ ﻓﻴﻪ ﻭﻻ ﺣﻮﺍﺷﻲ ،ﻭﻻ ﻛﺜﺮﺓ
ﻛﻼﻡٍ ،ﻭﻻ ﺭﻏﻮﺓ ﺃﻭ ﺗﻌﻘﻴﺪ ﴿ :ﺇِﻧﻤﺎ ﻳﺨﺸﻰ ﺍﻟﻠﱠﻪ ﻣِﻦِ ﻋﺒﺎﺩِﻩِ ﺍﻟﹾﻌ ﹶﻠﻤﺎﺀ ﴾ .
ﺍﻟﺜﺎﻟﺜﺔﹶ :ﺃﻥﱠ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏِ ﻟﺪﻳﻬﻢ ﺃﻋﻈﻢ ﻣﻦ ﺃﻋﻤﺎﻝِ ﺍﻷﺑﺪﺍﻥِ ،ﻓﻌﻨﺪﻫﻢ ﺍﻹﺧﻼﺹ ﻭﺍﻹﻧﺎﺑ ﹸﺔ
ﻭﺍﻟﺘﻮﻛﻞﹸ ﻭﺍﶈﺒﺔﹸ ﻭﺍﻟﺮﻏﺒﺔﹸ ﻭﺍﻟﺮﻫﺒﺔﹸ ﻭﺍﳋﺸﻴﺔﹸ ﻭﳓﻮﻫﺎ ،ﺑﻴﻨﻤﺎ ﺃﻣﻮﺭﻫﻢ ﻣﻴﺴـﺮﺓﹲ ﰲ ﻧﻮﺍﻓـﻞِ ﺍﻟﺼـﻼﺓِ
ﻭﺍﻟﺼﻴﺎﻡِ ،ﺣﱴ ﺇﻥ ﺑﻌﺾ ﺍﻟﺘﺎﺑﻌﲔ ﺃﻛﺜﺮ ﺍﺟﺘﻬﺎﺩﺍﹰ ﻣﻨﻬﻢ ﰲ ﺍﻟﻨﻮﺍﻓﻞِ ﺍﻟﻈﺎﻫﺮﺓِ ﴿ :ﻓﹶﻌﻠِﻢ ﻣـﺎ ﻓِـﻲ
ﻗﹸﻠﹸﻮﺑِﻬِﻢ. ﴾
ﺍﻟﺮﺍﺑﻌﺔ :ﺗﻘﻠﱡﻠﻬﻢ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﺎﻋِﻬﺎ ،ﻭﲣﻔﱡﻔﹸﻬﻢ ﻣﻨـﻬﺎ ،ﻭﺍﻹﻋـﺮﺍﺽ ﻋـﻦ ﺎﺭﺟﻬـﺎ
ﻭﺯﺧﺎﺭﻓِﻬﺎ ،ﳑﺎ ﺃﻛﺴﺒﻬﻢ ﺭﺍﺣﺔﹰ ﻭﺳﻌﺎﺩﺓﹰ ﻭﻃﻤﺄﻧﻴﻨﺔﹰ ﻭﺳﻜﻴﻨﺔﹰ ﴿ :ﻭﻣﻦ ﺃﹶﺭﺍﺩ ﺍﻵ ِﺧﺮﺓﹶ ﻭﺳﻌﻰ ﻟﹶﻬـﺎ
ﺳﻌﻴﻬﺎ ﻭﻫﻮ ﻣﺆﻣِﻦ. ﴾
ﺍﳋﺎﻣﺴﺔ :ﺗﻐﻠﻴﺐ ﺍﳉﻬﺎﺩِ ﻋﻠﻰ ﻏﲑِﻩ ﻣﻦ ﺍﻷﻋﻤﺎﻝِ ﺍﻟﺼﺎﳊﺔِ ،ﺣﱴ ﺻﺎﺭ ﺳِﻤﺔﹰ ﳍﻢ ، ﻭﻣﻌﻠﻤﹰﺎ
ﻭﺷﻌﺎﺭﺍﹰ .ﻭﺑﺎﳉﻬﺎﺩِ ﻗﻀﻮﺍ ﻋﻠﻰ ﳘﻮﻣِﻬﻢ ﻭﻏﻤﻮﻣِﻬﻢ ﻭﺃﺣﺰﺍﻧِﻬﻢ ، ﻷﻥﱠ ﻓﻴﻪ ﺫﻛﺮﺍﹰ ﻭﻋﻤـﻼﹰ ﻭﺑـﺬﻻﹰ
ﻭﺣﺮﻛﺔﹰ .
ﻓﺎﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲِ ﻣﻦ ﺃﺳﻌﺪِ ﺍﻟﻨﺎﺱِ ﺣﺎﻻﹰ ،ﻭﺃﺷـﺮﺣِﻬﻢ ﺻـﺪﺭﺍﹰ ﻭﺃﻃﻴﺒـﻬِﻢ ﻧﻔﺴـﺎﹰ :
﴿ﻭﺍﻟﱠﺬِﻳﻦ ﺟﺎﻫﺪﻭﺍ ﻓِﻴﻨﺎ ﻟﹶﻨﻬﺪِﻳﻨﻬﻢ ﺳﺒ ﹶﻠﻨﺎ ﻭﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻤﻊ ﺍﻟﹾﻤﺤﺴِﻨِﲔ. ﴾
ﰲ ﺍﻟﻘﺮﺁﻥ ﺣﻘﺎﺋﻖ ﻭﺳﻨﻦ ﻻ ﺗﺰﻭﻝﹸ ﻭﻻ ﲢﻮﻝﹸ ،ﺃﺫﻛﺮ ﻣﺎ ﻳﺘﻌﻠﻖ ﻣﻨﻬﺎ ﺑﺴﻌﺎﺩﺓِ ﺍﻟﻌﺒﺪِ ﻭﺭﺍﺣـﺔِ
ﺑﺎﻟِﻪِ ،ﻣﻦ ﻫﺬِﻩِ ﺍﻟﺴﻨﻦِ ﺍﻟﺜﺎﺑﺘﺔِ :
ﺃﻥﱠ ﻣﻦِ ﺍﺳﺘﻨﺼﺮ ﺑﺎﷲِ ﻧﺼﺮﻩ ﴿ : ﺇِﻥ ﺗﻨﺼﺮﻭﺍ ﺍﻟﻠﱠﻪ ﻳﻨﺼﺮﻛﹸﻢ ﻭﻳﺜﹶﺒﺖ ﺃﹶﻗﹾﺪﺍﻣﻜﹸﻢ . ﴾ ﻭﻣـﻦ
ﺳﺄﻟﻪ ﺃﺟﺎﺑﻪ ﴿ : ﺍﺩﻋﻮﻧِﻲ ﺃﹶﺳﺘﺠِﺐ ﻟﹶﻜﹸﻢ . ﴾ ﻭﻣﻦ ﺍﺳﺘﻐﻔﺮﻩ ﻏﹶﻔﹶﺮ ﻟﻪ ﴿ :ﻓﹶﺎﻏﹾﻔِﺮ ﻟِﻲ ﻓﹶﻐﻔﹶﺮ ﻟﹶﻪ﴾
.ﻭﻣﻦ ﺗﺎﺏ ﺇﻟﻴﻪ ﻗﺒﻞ ﻣﻨﻪ ﴿ :ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻘﹾﺒﻞﹸ ﺍﻟﺘﻮﺑﺔﹶ ﻋﻦِ ﻋﺒﺎﺩِﻩِ ﴾ .ﻭﻣﻦ ﺗﻮﻛﱠﻞ ﻋﻠﻴﻪِ ﻛﻔـﺎﻩ:
﴿ ﻭﻣﻦ ﻳﺘﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﻓﹶﻬﻮ ﺣﺴﺒﻪ. ﴾
ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﴾ ﻭﺃﻥﱠ ﺛﻼﺛﺔﹰ ﻳﻌﺠﻠﹸﻬﺎ ﺍﷲُ ﻷﻫﻠِﻬﺎ ﺑﻨﻜﺎﻟِﻬﺎ ﻭﺟﺰﺍﺋﻬﺎ :ﺍﻟﺒﻐﻲ ﴿ : ﺇِﻧﻤﺎ ﺑ ﻐﻴﻜﹸﻢ
،ﻭﺍﻟﻨﻜﺚﹸ ﴿ :ﻓﹶﻤﻦ ﻧﻜﹶﺚﹶ ﻓﹶﺈِﻧﻤﺎ ﻳﻨﻜﹸﺚﹸ ﻋﻠﹶﻰ ﻧﻔﹾﺴِﻪِ ﴾ ،ﻭﺍﳌﻜﺮ ﴿ : ﻭﻟﹶﺎ ﻳﺤِﻴﻖ ﺍﻟﹾﻤﻜﹾﺮ ﺍﻟﺴﻴﺊﹸ
ِﺇﻟﱠﺎ ﺑِﺄﹶﻫﻠِﻪِ ﴾ .ﻭﺃﻥﱠ ﺍﻟﻈﺎﱂ ﻟﻦ ﻳﻔﻠﺖ ﻣﻦ ﻗﺒﻀﺔِ ﺍﷲِ ﴿ :ﻓﹶﺘِﻠﹾﻚ ﺑﻴﻮﺗﻬﻢ ﺧﺎﻭِﻳﺔﹰ ﺑِﻤﺎ ﻇﹶﻠﹶﻤﻮﺍ ﴾ .ﻭﺃﻥﱠ
ﲦﺮﺓ ﺍﻟﻌﻤﻞِ ﺍﻟﺼﺎﱀِ ﻋﺎﺟﻠﺔﹲ ﻭﺁﺟﻠﺔﹲ ،ﻷﻥﱠ ﺍﷲ ﻏﻔﻮﺭ ﺷﻜﻮﺭ ﴿ : ﻓﹶﺂﺗﺎﻫﻢ ﺍﻟﻠﹼﻪ ﺛﹶﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺴﻦ
ﺛﹶﻮﺍﺏِ ﺍﻵ ِﺧﺮﺓِ ﴾ ،ﻭﺃﻥ ﻣﻦ ﺃﻃﺎﻋﻪ ﺃﺣﺒﻪ ﴿ :ﻓﹶﺎﺗﺒِﻌﻮﻧِﻲ ﻳﺤﺒِﺒﻜﹸﻢ ﺍﻟﻠﹼﻪ . ﴾ ﻓﺈﺫﺍ ﻋﺮﻑ ﺍﻟﻌﺒﺪ ﺫﻟـﻚ
ﺳﻌﺪ ﻭﺳﺮ ، ﻷﻧﻪ ﻳﺘﻌﺎﻣﻞﹸ ﻣﻊ ﺭﺏ ﻳﺮﺯﻕ ﻭﻳﻨﺼﺮ ﴿ : ﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻫﻮ ﺍﻟﺮﺯﺍﻕ ﴿ ، ﴾ ﻭﻣﺎ ﺍﻟﻨﺼـﺮ ﺇِﻻﱠ
﴾ ﻣِﻦ ﻋِﻨﺪِ ﺍﻟﻠﹼﻪِ ﴾ ،ﻭﻳﻐﻔﺮ ﴿ : ﻭِﺇﻧﻲ ﻟﹶﻐﻔﱠﺎﺭ ﻟﱢﻤﻦ ﺗﺎﺏ ، ﴾ ﻭﻳﺘﻮﺏ ﴿ : ﺇِﻧﻪ ﻫﻮ ﺍﻟﺘﻮﺍﺏ ﺍﻟﺮﺣِﻴﻢ
،ﻭﻳﻨﺘﻘﻢ ﻷﻭﻟﻴﺎﺋﻪ ﻣﻦ ﺃﻋﺪﺍِﺋﻪِ ﴿ :ﺇِﻧﺎ ﻣﻨﺘﻘِﻤﻮﻥﹶ ﴾ ،ﻓﺴﺒﺤﺎﻧﻪ ﻣﺎ ﺃﻛﻤﻠﻪ ﻭﺃﺟﻠﻪ ﴿ : ﻫﻞﹾ ﺗﻌﻠﹶﻢ ﻟﹶﻪ
ﺳﻤِﻴﺎﹰ ﴾ ؟! .
ﻟﻠﺸﻴﺦِ ﻋﺒﺪِﺍﻟﺮﲪﻦِ ﺑﻦِ ﺳﻌﺪﻱ – ﺭﲪﻪ ﺍﷲُ – ﺭﺳﺎﻟﺔﹲ ﻗﻴﻤﺔﹲ ﺍﲰﻬﺎ ) ﺍﻟﻮﺳـﺎﺋﻞﹸ ﺍﳌﻔﻴـﺪﺓﹸ ﰲ
ﺍﳊﻴﺎﺓِ ﺍﻟﺴﻌﻴﺪﺓِ ( ،ﺫﻛﺮ ﻓﻴﻬﺎ » :ﺇﻥﱠ ﻣﻦ ﺃﺳﺒﺎﺏِ ﺍﻟﺴﻌﺎﺩﺓِ ﺃﻥﹾ ﻳﻨﻈﺮ ﺍﻟﻌﺒﺪ ﺇﱃ ﻧﻌـﻢِ ﺍﷲِ ﻋﻠﻴـﻪ ،
ﻓﺴﻮﻑ ﻳﺮﻯ ﺃﻧﻪ ﻳﻔﻮﻕ ﺎ ﺃﳑﺎﹰ ﻣﻦ ﺍﻟﻨﺎﺱِ ﻻ ﺗﺤﺼﻰ ،ﺣﻴﻨﻬﺎ ﻳﺴﺘﺸﻌﺮ ﺍﻟﻌﺒﺪ ﻓﻀﻞ ﺍﷲِ ﻋﻠﻴﻪ « .
ﺃﻗﻮﻝﹸ :ﺣﱴ ﰲ ﺍﻷﻣﻮﺭِ ﺍﻟﺪﻳﻨﻴﺔِ ﻣﻊ ﺗﻘﺼﲑٍ ﺍﻟﻌﺒﺪِ ،ﳚﺪ ﺍﻧﻪ ﺃﻋﻠﻰ ﻣﻦ ﻓﺌﺎﻡٍ ﻣـﻦ ﺍﻟﻨـﺎﺱِ ﰲ
ﺍﶈﺎﻓﻈﺔِ ﻋﻠﻰ ﺍﻟﺼﻼﺓِ ﲨﺎﻋﺔﹰ ،ﻭﻗﺮﺍﺀﺓِ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺬﻛﺮِ ﻭﳓﹾﻮ ﺫﻟﻚ ،ﻭﻫﺬﻩ ﻧﻌﻤﺔﹲ ﺟﻠﻴﻠﺔﹲ ﻻ ﺗﻘـﺪﺭ
ﺑﺜﻤﻦٍ ﴿ :ﻭﺃﹶﺳﺒﻎﹶ ﻋ ﹶﻠﻴﻜﹸﻢ ﻧِﻌﻤﻪ ﻇﹶﺎﻫِﺮﺓﹰ ﻭﺑﺎﻃِﻨﺔﹰ ﴾ .
ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﺬﻫﱯ ﻋﻦ ﺍﶈﺪﺙِ ﺍﻟﻜﺒﲑِ ﺍﺑﻦِ ﻋﺒﺪِ ﺍﻟﺒﺎﻗﻲ ﺍﻧﻪ :ﺍﺳﺘﻌﺮﺽ ﺍﻟﻨﺎﺱ ﺑﻌﺪ ﺧﺮﻭﺟِﻬﻢ
ﻣﻦ ﺟﺎﻣﻊِ ) ﺩﺍﺭِ ﺍﻟﺴﻼﻡِ ( ﺑﺒﻐﺪﺍﺩ ،ﻓﻤﺎ ﻭﺟﺪ ﺃﺣﺪﺍﹰ ﻣﻨﻬﻢ ﻳﺘﻤﻨﻰ ﺃﻧﻪ ﻣﻜﺎﻧﻪ ﻭﰲ ﻣﺴﻼﺧﻪ .
ﻭﳍﺬِﻩِ ﺍﻟﻜﻠﻤﺔِ ﺟﺎﻧﺐ ﺇﳚﺎﰊ ﻭﺳﻠﱯ ﴿ : ﻭﻓﹶﻀ ﹾﻠﻨﺎﻫﻢ ﻋﻠﹶﻰ ﻛﹶﺜِﲑٍ ﻣﻤﻦ ﺧ ﹶﻠﻘﹾﻨﺎ ﺗﻔﹾﻀِﻴﻼﹰ ﴾ .
ﻣﻨﻬﻢ ﻓﺎﺗﺮﻙ ﺗﻔﺎﺻـﻴﻞ ﺍﳉﹸﻤـﻞﹾ ﻛﻞﱡ ﻫﺬﺍ ﺍﳋﻠﹾـﻖِ ﻏِـﺮ ﻭﺃﻧـﺎ
ﻭﻗﻔـــﺔﹲ
ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖِ ﻋﻤﻴﺲٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ – ﻗﺎﻟﺖ : ﻗﺎﻝ ﱄ ﺭﺳﻮﻝﹸ ﺍﷲ : r
)) ﺃﻻ ﺃﹸﻋﻠﱢﻤﻚِ ﻛﻠﻤﺎﺕٍ ﺗﻘﻮﻟِﻴﻨﻬﻦ ﻋﻨﺪ ﺍﻟﻜﺮﺏِ .ﺃﻭ ﰲ ﺍﻟﻜﺮﺏِ .؟ :ﺍﷲُ ﺍﷲُ ﺭﺑـﻲ ﻻ
ﺃﹸﺷﺮﻙ ﺑﻪ ﺷﻴﺌﺎﹰ (( .
ﻭﰲ ﻟﻔﻆٍ )) :ﻣﻦ ﺃﺻﺎﺑﻪ ﻫﻢ ﺃﻭ ﻏﻢ ﺃﻭ ﺳﻘﻢ ﺃﻭ ﺷِﺪﺓﹲ ،ﻓﻘﺎﻝ :ﺍﷲُ ﺭﰊ ،ﻻ ﺷﺮﻳﻚ ﻟﻪ
.ﻛﹸﺸِﻒ ﺫﻟﻚ ﻋﻨﻪ (( .
» ﻫﻨﺎﻙ ﺃﻣﻮﺭ ﻣﻈﻠﻤﺔﹲ ﺗﻮﺭِﺩ ﻋﻠﻰ ﺍﻟﻘﻠﺐِ ﺳﺤﺎﺋﺐ ﻣﺘﺮﺍﻛﻤﺎﺕٍ ﻣﻈﻠﻤﺔﹰ ،ﻓﺈﺫﺍ ﻓﺮ ﺇﱃ ﺭﺑـﻪِ ،
ﻭﺳﻠﹼﻢ ﺃﻣﺮﻩ ﺇﻟﻴﻪِ ،ﻭﺃﻟﻘﻰ ﻧﻔﺴﻪ ﺑﲔ ﻳﺪﻳﻪِ ﻣِﻦ ﻏﲑِ ﺷﺮِﻛﺔِ ﺃﺣﺪٍ ﻣﻦ ﺍﳋﻠﻖِ ،ﻛﺸﻒ ﻋﻨـﻪ ﺫﻟـﻚ ،
ﻓﺄﻣﺎ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﺑﻘﻠﺐٍ ﻏﺎﻓﻞٍ ﻻﻩٍ ،ﻓﻬﻴﻬﺎﺕ « .
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﲟﺎ ﻓﻘﺪﻧﺎﻩ ﻣِﻦ ﻣﺎﻝٍ ﻭﻣِﻦ ﻧﺸِ
ﺐ ﻭﻣﺎ ﻧﺒﺎﱄ ﺇﺫﺍ ﺃﺭﻭﺍﺣﻨﺎ ﺳـﻠِﻤﺖ
ﺇﺫﺍ ﺍﻟﻨﻔﻮﺱ ﻭﻗﺎﻫﺎ ﺍﷲُ ﻣِﻦ ﻋﻄﹶﺐِ ﻓﺎﳌﺎﻝﹸ ﻣﻜﺘﺴﺐ ﻭﺍﻟﻌِﺰ ﻣﺮﲡـﻊ
ﻣﻦ ﺧﺎﻑ ﺣﺎﺳﺪﺍﹰ
.١ﺍﳌﻌﻮﺫﺍﺕ ﻣﻊ ﺍﻷﺫﻛﺎﺭِ ﻭﺍﻟﺪﻋﺎﺀِ ﻋﻤﻮﻣﺎﹰ ﴿ :ﻭﻣِﻦ ﺷﺮ ﺣﺎﺳِﺪٍ ﺇِﺫﹶﺍ ﺣﺴﺪ. ﴾
.٢ﻛِﺘﻤﺎﻥﹸ ﺃﻣﺮِﻙ ﻋﻦِ ﺍﳊﺎﺳِﺪِ ﴿ :ﻻﹶ ﺗﺪﺧﻠﹸﻮﺍﹾ ﻣِﻦ ﺑﺎﺏٍ ﻭﺍﺣِﺪٍ ﻭﺍﺩﺧﻠﹸﻮﺍﹾ ﻣِﻦ ﺃﹶﺑـﻮﺍﺏٍ
ﻣﺘﻔﹶﺮﻗﹶﺔٍ ﴾ .
.٣ﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻪ ﴿ :ﻭﺇِﻥﹾ ﻟﱠﻢ ﺗ ﺆﻣِﻨﻮﺍ ﻟِﻲ ﻓﹶﺎ ﻋﺘﺰِﻟﹸﻮﻥِ ﴾ .
.٤ﺍﻹﺣﺴﺎﻥﹸ ﺇﻟﻴﻪ ﻟِﻜﻒ ﺃﺫﺍﻩ ﴿ : ﺍﺩﻓﹶﻊ ﺑِﺎﻟﱠﺘِﻲ ﻫِﻲ ﺃﹶﺣﺴﻦ. ﴾
ﺣﺴﻦ ﺧﻠﹸﻘﻚ
ﺣﺴﻦ ﺍﳋﹸﻠﹸﻖِ ﻳﻤﻦ ﻭﺳﻌﺎﺩﺓﹲ ،ﻭﺳﻮﺀُ ﺍﳋﹸﻠﹸﻖِ ﺷﺆﻡ ﻭﺷﻘﺎﺀٌ .
)) ﺇﻥ ﺍﳌﺮﺀ ﻟﹶﻴﺒﻠﻎ ﲝﺴﻦِ ﺧﻠﹸﻘِﻪِ ﺩﺭﺟﺔﹶ ﺍﻟﺼﺎﺋﻢِ ﺍﻟﻘﺎﺋﻢِ(( )) .ﺃﻻ ﺃﹸﻧﺒﺌﹸﻜﻢ ﺑﺄﺣﺒﻜﻢ ﻭﺃﻗﺮﺑِﻜﹸﻢ
ﻣﻨﻲ ﳎﻠﺴﺎﹰ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ ؟! ﺃﺣﺎﺳﻨﻜﻢ ﺃﺧﻼﻗﺎﹸ(( ﴿ .ﻭﺇِﻧﻚ ﻟﹶﻌﻠﻰ ﺧﻠﹸﻖٍ ﻋﻈِﻴﻢٍ ﴾ ﴿ .ﻓﹶﺒِﻤﺎ ﺭﺣﻤﺔٍ
ﻣﻦ ﺍﻟﻠﹼﻪِ ﻟِﻨﺖ ﻟﹶﻬﻢ ﻭﻟﹶﻮ ﻛﹸﻨﺖ ﻓﹶﻈﹼﺎﹰ ﻏﹶﻠِﻴﻆﹶ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻻﹶﻧﻔﹶﻀﻮﺍﹾ ﻣِﻦ ﺣﻮﻟِﻚ ﴿ . ﴾ ﻭﻗﹸﻮﻟﹸـﻮﺍﹾ ﻟِﻠﻨـﺎﺱِ
ﺣﺴﻨﺎﹰ ﴾ .
ﻭﺗﻘﻮﻝﹸ ﺃﻡ ﺍﳌﺆﻣﻨﲔ ﻋﺎﺋﺸﺔﹸ ﺑﻨﺖ ﺍﻟﺼﺪﻳﻖ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﰲ ﻭﺻﻔﻬﺎ ﺍﳌﻌﺼﻮﻡ ﻋﻠﻴـﻪ
ﺻﻼﺓﹸ ﺭﰊ ﻭﺳﻼﻣﻪ )) :ﻛﺎﻥ ﺧﻠﹸﻘﹸﻪ ﺍﻟﻘﹸﺮﺍﻥ (( .
ﺇﻥ ﺳﻌﺔﹶ ﺍﳋﹸﻠﹸﻖ ﻭﺑﺴﻄﹶﻪ ﺍﳋﺎﻃﺮِ :ﻧﻌﻴﻢ ﻋﺎﺟﻞﹲ ﻭﺳﺮﻭﺭ ﺣﺎﺿﺮ ﳌﻦ ﺃﺭﺍﺩ ﺑﻪ ﺍﷲُ ﺧﻴـﺮﺍﹰ ،ﻭﺇﻥﱠ
ﺳﺮﻋﺔ ﺍﻻﻧﻔﻌﺎﻝِ ﻭﺍﳊِﺪﺓِ ﻭﺛﻮﺭﺓ ﺍﻟﻐﻀﺐِ :ﻧﻜﹶﺪ ﻣﺴﺘﻤﺮ ﻭﻋﺬﺍﺏ ﻣﻘﻴﻢ.
ﺩﻭﺍﺀُ ﺍﻷﺭﻕِ
ﻣﺎﺫﺍ ﻳﻔﻌﻞﹸ ﻣﻦ ﺃﹸﺻﻴﺐ ﺑﺎﻷﺭﻕِ ؟
ﺍﻷﺭﻕ ﺗﻌﺴﺮ ﺍﻟﻨﻮﻡِ ،ﻭﺍﻟﺘﻤﻠﻤﻞﹸ ﻋﻠﻰ ﺍﻟﻔﺮﺍﺵِ .
.١ﺍﻷﺫﻛﺎﺭ ﺍﻟﺸﺮﻋﻴﺔﹸ ﴿ :ﺃﹶﻻﹶ ﺑِﺬِﻛﹾﺮِ ﺍﻟﻠﹼﻪِ ﺗﻄﹾﻤﺌِﻦ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ. ﴾
.٢ﻫﺠﺮ ﺍﻟﻨﻮﻡِ ﺑﺎﻟﻨﻬﺎﺭِ ﺇﻻ ﳊﺎﺟﺔٍ ﻣﺎﺳﺔٍ ﴿:ﻭﺟﻌ ﹾﻠﻨﺎ ﺍﻟﻨﻬﺎﺭ ﻣﻌﺎﺷﺎﹰ ﴾ .
.٣ﺍﻟﻘﺮﺍﺀﺓﹸ ﻭﺍﻟﻜﺘﺎﺑﺔﹸ ﺣﱴ ﺍﻟﻨﻮﻡِ ﴿ :ﻭﻗﹸﻞ ﺭﺏ ﺯِﺩﻧِﻲ ﻋِﻠﹾﻤﺎﹰ ﴾ .
.٤ﺇﺗﻌﺎﺏ ﺍﳉﺴﻢِ ﺑﺎﻟﻌﻤﻞِ ﺍﻟﻨﺎﻓﻊِ ﺎﺭﺍﹰ ﴿ :ﻭﺟﻌﻞﹶ ﺍﻟﻨﻬﺎﺭ ﻧﺸﻮﺭﺍﹰ ﴾ .
.٥ﺍﻟﺘﻘﻠﻴﻞﹸ ﻣﻦ ﺷﺮﺏِ ﺍﳌﻨﺒﻬﺎﺕِ ﻛﺎﻟﻘﻬﻮﺓِ ﻭﺍﻟﺸﺎﻱِ .
ﻓﻘﺎﻟﻮﺍ ﻟﻨﺎ ﻣﺎ ﺃﻗﺼﺮ ﺍﻟﻠﻴﻞ ﻋﻨﺪﻧﺎ ﺷﻜﻮﻧﺎ ﺇﱃ ﺃﺣﺒﺎﺑِﻨﺎ ﻃﻮﻝ ﻟﻴﻠِﻨـﺎ
ﻳﻘﻴﻨﺎﹰ ﻭﻻ ﻳﻐﺸِﻲ ﻟﻨﺎ ﺍﻟﻨﻮﻡ ﺃﻋﻴﻨـﺎ ﻭﺫﺍﻙ ﺑﺄﻥﱠ ﺍﻟﻨﻮﻡ ﻳﻐﺸِﻲ ﻋﻴـﻮﻢ
ﻣﺮﺍﺭﺓﹸ ﺍﻟﺬﻧﺐِ ﺗﻨﺎﰲ ﺣﻼﻭﺓ ﺍﻟﻄﺎﻋﺔِ ،ﻭﺑﺸﺎﺷﺔ ﺍﻹﳝﺎﻥِ ،ﻭﻣﺬﺍﻕ ﺍﻟﺴﻌﺎﺩﺓِ .
ﻳﻘﻮﻝﹸ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﺍﳌﻌﺎﺻﻲ ﲤﻨﻊ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﳉﻮﻻﻥِ ﰲ ﻓﻀﺎﺀِ ﺍﻟﺘﻮﺣﻴﺪِ ﴿ :ﻗﹸـﻞِ ﺍﻧﻈﹸـﺮﻭﺍﹾ
ﻭﺍﻷَﺭﺽِ ﴾ . ﻣﺎﺫﹶﺍ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ
ﻋﻮﺍﻗﺐ ﺍﳌﻌﺎﺻﻲ
.١ﺣﺠﺎﺏ ﺑﲔ ﺍﻟﻌﺒﺪِ ﻭﺭﺑﻪ ﴿ :ﻛﹶﻠﱠﺎ ﺇِﻧﻬﻢ ﻋﻦ ﺭﺑﻬِﻢ ﻳﻮﻣﺌِﺬٍ ﻟﱠﻤﺤﺠﻮﺑﻮﻥﹶ ﴾ .
.٢ﻳﻮﺣﺶ ﺍﳌﺨﻠﻮﻕ ﻣﻦ ﺍﳋﺎﻟﻖِ :ﺇﺫﺍ ﺳﺎﺀ ﻓﻌﻞﹸ ﺍﳌﺮﺀِ ﺳﺎﺀﺕ ﻇﻨﻮﻧﻪ .
.٣ﻛﺂﺑﺔﹲ ﺩﺍﺋﻤﺔﹲ ﴿ :ﻻﹶ ﻳﺰﺍﻝﹸ ﺑﻨﻴﺎﻧﻬﻢ ﺍﻟﱠﺬِﻱ ﺑﻨﻮﺍﹾ ﺭِﻳﺒﺔﹰ ﻓِﻲ ﻗﹸﻠﹸﻮﺑِﻬِﻢ. ﴾
.٤ﺧﻮﻑ ﰲ ﺍﻟﻘﻠﺐِ ﻭﺍﺿﻄﺮﺍﺏ ﴿ : ﺳﻨﻠﹾﻘِﻲ ﻓِﻲ ﻗﹸﻠﹸﻮﺏِ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﻔﹶﺮﻭﺍﹾ ﺍﻟﺮﻋﺐ ﺑِﻤـﺎ
ﺃﹶﺷﺮﻛﹸﻮﺍﹾ ﺑِﺎﻟﻠﹼﻪِ ﴾ .
.٥ﻧﻜﺪ ﰲ ﺍﳌﻌﻴﺸﺔِ ﴿ :ﻓﹶﺈِﻥﱠ ﻟﹶﻪ ﻣﻌِﻴﺸﺔﹰ ﺿﻨﻜﺎﹰ ﴾ .
.٦ﻗﺴﻮﺓﹲ ﰲ ﺍﻟﻘﻠﺐِ ﻭﻇﻠﻤﺔﹲ ﴿ :ﻭﺟﻌ ﹾﻠﻨﺎ ﻗﹸﻠﹸﻮﺑﻬﻢ ﻗﹶﺎﺳِﻴﺔﹰ ﴾ .
.٧ﺳﻮﺍﺩ ﰲ ﺍﻟﻮﺟﻪِ ﻭﻋﺒﻮﺱ ﴿ : ﻓﹶﺄﹶﻣﺎ ﺍﻟﱠﺬِﻳﻦ ﺍﺳﻮﺩﺕ ﻭﺟﻮﻫﻬﻢ ﺃﹶﻛﹾﻔﹶﺮﺗﻢ ﴾ .
.٨ﺑﻐﺾ ﰲ ﻗﻠﻮﺏِ ﺍﳋﻠﹾﻖِ )) :ﺃﻧﺘﻢ ﺷﻬﺪﺍﺀُ ﺍﷲِ ﰲ ﺃﺭﺿِﻪِ (( .
.٩ﺿﻴﻖ ﰲ ﺍﻟﺮﺯﻕِ ﴿ :ﻭﻟﹶﻮ ﺃﹶﻧﻬﻢ ﺃﹶﻗﹶﺎﻣﻮﺍﹾ ﺍﻟﺘﻮﺭﺍﺓﹶ ﻭﺍﻹِﳒِﻴﻞﹶ ﻭﻣﺎ ﺃﹸﻧﺰِﻝﹶ ِﺇﻟﹶﻴﻬِﻢ ﻣﻦ ﺭﺑﻬِﻢ
ﻷﻛﹶﻠﹸﻮﺍﹾ ﻣِﻦ ﻓﹶﻮﻗِﻬِﻢ ﻭﻣِﻦ ﺗﺤﺖِ ﺃﹶﺭﺟﻠِﻬِﻢ ﴾ .
ﻏﻀﺐ ﺍﻟﺮﲪﻦِ ،ﻭﻧﻘﹾﺺ ﺍﻹﳝﺎﻥِ ،ﻭﺣﻠﻮﻝﹸ ﺍﳌﺼﺎﺋﺐِ ﻭﺍﻷﺣﺰﺍﻥِ ﴿ :ﻓﹶﺒﺂﺅﻭﺍﹾ .١٠
ﺑِ ﻐﻀﺐٍ ﻋﻠﹶﻰ ﹶﻏﻀﺐٍ ﴾ ﴿.ﺑﻞﹾ ﺭﺍﻥﹶ ﻋﻠﹶﻰ ﻗﹸﻠﹸﻮﺑِﻬِﻢ ﻣﺎ ﻛﹶﺎﻧﻮﺍ ﻳﻜﹾﺴِﺒﻮﻥﹶ ﴾ ﴿ .ﻭﻗﹶﺎﻟﹸﻮﺍﹾ
ﻗﹸﻠﹸﻮﺑﻨﺎ ﻏﹸﻠﹾﻒ. ﴾
ﻭﻳﺴﺎﻕ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞٍ ﺇﱃ ﺍﳊﺒﺲِ ،ﻭﻳﺠﻠﺪ ﺟﻠﺪﺍﹰ ﺭﻫﻴﺒﺎﹰ ،ﻭﻳﺸﺮﻑ ﻋﻠﻰ ﺍﳌـﻮﺕِ ،ﻓـﻼ
ﻳﺘﺤﺮﻙ ﻣﻌﻪ ﺃﺣﺪ.
ﻭﻳﺆﺧﺬﹸ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﺄﺳﻮﺭﺍﹰ ،ﻭﻳﺮﻛﺐ ﺍﻟﺒﻐﻞ ﺇﱃ ﻣﺼﺮ ،ﻓﻼ ﲤﻮﺝ ﺗﻠﻚ ﺍﳉﻤﻮﻉ ﺍﳍـﺎﺩﺭﺓﹸ
ﺍﻟﱵ ﺣﻀﺮﺕ ﺟﻨﺎﺯﺗﻪ ، ﻷﻥﱠ ﳍﻢ ﺣﺪﻭﺩﺍﹰ ﻳﺼﻠﻮﻥ ﺇﻟﻴﻬﺎ ﻓﹶﺤﺴﺐ ﴿ ، ﻭﻟﹶﺎ ﻳﻤﻠِﻜﹸﻮﻥﹶ ﻟِﺄﹶﻧﻔﹸﺴِﻬِﻢ ﺿﺮﺍﹰ
ﻭﻟﹶﺎ ﻧﻔﹾﻌﺎﹰ ﻭﻟﹶﺎ ﻳﻤﻠِﻜﹸﻮﻥﹶ ﻣﻮﺗﺎﹰ ﻭﻟﹶﺎ ﺣﻴﺎﺓﹰ ﻭﻟﹶﺎ ﻧﺸﻮﺭﺍﹰ ﴾ ﴿ ،ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺒِﻲ ﺣﺴﺒﻚ ﺍﻟﻠﹼﻪ ﻭﻣﻦِ ﺍﺗﺒﻌـﻚ
ﻣِﻦ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﴿ ، ﴾ ﻭﺗﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻲ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻤﻮﺕ ﴿ ، ﴾ ﺇِﻧﻬﻢ ﻟﹶﻦ ﻳ ﻐﻨﻮﺍ ﻋﻨﻚ ﻣِﻦ ﺍﻟﻠﱠـﻪِ
ﺷﻴﺌﺎﹰ ﴾ .
ﻓﺈﻧﻪ ﺍﻟﺮﻛﻦ ﺇﻥﹾ ﺧﺎﻧﺘﻚ ﺃﺭﻛـﺎ ﹸﻥ ﻓﺎﻟﺰﻡ ﻳﺪﻳﻚ ﲝﺒﻞِ ﺍﷲِ ﻣﻌﺘﺼـﻤﺎﹰ
ﻭﻣﻨﻬﺎ :ﺍﺟﺘﻨﺎﺏ ﺍﳌﻌﺎﺻﻲ :ﻓﺈﺎ ﻛﺪﺭ ﺣﺎﺿﺮ ، ﻭﻭﺣﺸﺔﹲ ﺟﺎﲦﺔﹲ ،ﻭﻇﻼﻡ ﻗﺎﰎﹲ .
ﻭﻗﺪ ﻳـﻮﺭﺙﹸ ﺍﻟـﺬﱡﻝﱠ ﺇﺩﻣﺎﻧﻬـﺎ ﺭﺃﻳﺖ ﺍﻟﺬﻧﻮﺏ ﺗﻤﻴﺖ ﺍﻟﻘﻠـﻮﺏ
ﻭﻣﻨﻬﺎ :ﺍﺟﺘﻨﺎﺏ ﻛﺜﺮﺓِ ﺍﳌﺒﺎﺣﺎﺕِ :ﻣﻦ ﺍﻟﻜﻼﻡِ ﻭﺍﻟﻄﻌﺎﻡِ ﻭﺍﳌﻨﺎﻡ ﻭﺍﳋﻠﻄﺔِ ﴿ ،ﻭﺍﻟﱠﺬِﻳﻦ ﻫـﻢ
ﻋﻦِ ﺍﻟﻠﱠﻐﻮِ ﻣﻌﺮِﺿﻮﻥﹶ ﴾ ﴿ ،ﻣﺎ ﻳﻠﹾﻔِﻆﹸ ﻣِﻦ ﻗﹶﻮﻝٍ ﺇِﻟﱠﺎ ﻟﹶﺪﻳﻪِ ﺭﻗِﻴﺐ ﻋﺘِﻴﺪ ﴿ ، ﴾ ﻭﻛﹸﻠﹸﻮﺍﹾ ﻭﺍﺷـﺮﺑﻮﺍﹾ
ﻭﻻﹶ ﺗﺴﺮِﻓﹸﻮﺍﹾ ﴾ .
ﻓﹸﺮِﻍ ﻣﻦ ﺍﻟﻘﻀﺎﺀِ
ﺳﺄﻝﹶ ﺃﺣﺪ ﺍﳌﺮﺿﻰ ﺑﺎﳍﻮﺍﺟﺲِ ﻭﺍﳍﻤﻮﻡِ ﻃﺒﻴﺐ ﺍﻟﻘﻠﻖِ ﻭﺍﻻﺿﻄﺮﺍﺏِ ،ﻓﻘﺎﻝ ﻟـﻪ ﺍﻟﻄﺒﻴـ
ﺐ
ﺍﳌﺴﻠﻢ : ﺍﻋﻠﻢ ﺃﻥﱠ ﺍﻟﻌﺎﱂ ﻗﺪ ﻓﺮﻍﹶ ﻣﻦ ﺧﻠﻘِﻪِ ﻭﺗﺪﺑﲑِﻩ ،ﻭﻻ ﻳﻘﻊ ﻓﻴﻪِ ﺣﺮﻛﺔﹲ ﻭﻻ ﻫﻤﺲ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲِ
،ﻓﻠِﻢ ﺍﳍﻢ ﻭﺍﻟﻐﻢ؟! ))ﺇﻥﱠ ﺍﷲ ﻛﺘﺐ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖِ ﻗﺒﻞ ﺃﻥﹾ ﻳﺨﻠﹸﻖ ﺍﳋﻠﹾﻖ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔٍ(( .
ﻗﺎﻝ ﺍﳌﺘﻨﱯ ﻋﻠﻰ ﻫﺬﺍ :
ﻭﺗﺼﻐﺮ ﰲ ﻋﲔِ ﺍﻟﻌﻈﻴﻢِ ﺍﻟﻌﻈﺎﺋِﻢ ﻭﺗﻌﻈﹸﻢ ﰲ ﻋﲔِ ﺍﻟﺼﻐﲑِ ﺻﻐﺎﺭﻫﺎ
ﻃﹶﻌﻢ ﺍﳊﺮﻳﺔِ ﺍﻟﻠﺬﻳﺬﹸ
ﻳﻘﻮﻝﹸ ﺍﻟﺮﺍﺷﺪ ﰲ ﻛﺘﺎﺏِ ) ﺍﳌﺴﺎﺭ ( :ﻣﻦ ﻋﻨﺪﻩ ﺛﻼﲦﺎﺋﺔٍ ﻭﺳﺘﻮﻥ ﺭﻏﻴﻔﺎﹰ ﻭﺟﺮﺓ ﺯﻳﺖٍ ﻭﺃﻟـﻒ
ﻭﺳﺘﻤﺎﺋﺔ ﲤﺮﺓ ،ﱂ ﻳﺴﺘﻌﺒﺪﻩ ﺃﺣﺪ.
ﻭﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺴﻠﻒِ :ﻣﻦِ ﺍﻛﺘﻔﻰ ﺑﺎﳋﺒﺰِ ﺍﻟﻴﺎﺑﺲِ ﻭﺍﳌﺎﺀِ ،ﺳﻠِﻢ ﻣﻦ ﺍﻟﺮﻕ ﻏﻼ ﷲِ ﺗﻌﺎﱃ ﴿ ﻭﻣﺎ
ﻟِﺄﹶﺣﺪٍ ﻋِﻨﺪﻩ ﻣِﻦ ﻧﻌﻤﺔٍ ﺗﺠﺰﻯ ﴾ .
ﻗﺎﻝ ﺃﺣﺪﻫﻢ :
ﻭﻟﻮ ﺃﱐ ﻗِﻨِﻌﺖ ﻟﻜﻨـﺖ ﺣـﺮﺍﹰ ﺃﻃﻌﺖ ﻣﻄﺎﻣﻌﻲ ﻓﺎﺳـﺘﻌﺒﺪﺗﲏ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻋﻠﻰ ﺃﻧﻬﻢ ﻓﻴﻬﺎ ﻋﺮﺍﺓﹲ ﻭﺟـﻮ
ﻉ ﺃﺭﻯ ﺃﺷﻘﻴﺎﺀ ﺍﻟﻨﺎﺱِ ﻻ ﻳﺴﺄﻣﻮﺎ
ﺳﺤﺎﺑﺔﹸ ﺻﻴﻒٍ ﻋﻦ ﻗﻠﻴﻞٍ ﺗﻘﺸﻊ ﺃﺭﺍﻫﺎ ﻭﺇﻥﹾ ﻛﺎﻧﺖ ﺗﺴـﺮ ﻓﺈـﺎ
ﺇﻥﱠ ﺍﻟﺬﻳﻦ ﻳﺴﻌﻮﻥ ﻋﻠﻰ ﺍﻟﺴﻌﺎﺩﺓِ ﲜﻤﻊ ﺍﳌﺎﻝِ ﺃﻭ ﺍﳌﻨﺼﺐِ ﺃﻭ ﺍﻟﻮﻇﻴﻔﺔِ ،ﺳﻮﻑ ﻳﻌﻠﻤﻮﻥ ﺃـﻢ
ﻫﻢ ﺍﳋﺎﺳﺮﻭﻥ ﺣﻘﹼﺎﹰ ،ﻭﺃﻢ ﻣﺎ ﺟﻠﺒﻮﺍ ﺇﻻ ﺍﳍﻤﻮﻡ ﻭﺍﻟﻐﻤﻮﻡ ﴿ ،ﻭﻟﹶﻘﹶﺪِ ﺟﺌﹾﺘﻤﻮﻧـﺎ ﻓﹸـﺮﺍﺩﻯ ﻛﹶﻤـﺎ
ﺧ ﹶﻠﻘﹾﻨﺎﻛﹸﻢ ﺃﹶﻭﻝﹶ ﻣﺮﺓٍ ﻭﺗﺮﻛﹾﺘﻢ ﻣﺎ ﺧﻮﻟﹾﻨﺎﻛﹸﻢ ﻭﺭﺍﺀ ﹸﻇﻬـﻮﺭِﻛﹸﻢ ﴿ ، ﴾ ﺑـﻞﹾ ﺗـﺆﺛِﺮﻭﻥﹶ ﺍﻟﹾﺤﻴـﺎﺓﹶ
ﺍﻟﺪﻧﻴﺎ} {١٦ﻭﺍﻟﹾﺂ ِﺧﺮﺓﹸ ﺧﻴﺮ ﻭﺃﹶﺑﻘﹶﻰ ﴾ .
ﻳﺬﻛﺮ ﻋﻦ ﻋﻴﺴﻰ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﺃﻧﻪ ﻗﺎﻝ :ﺃﺣﺒﻮﺍ ﺃﻋﺪﺍﺀﻛﻢ .
ﻭﺍﳌﻌﲎ :ﺃﻥﹾ ﺗﺼﺪﺭﻭﺍ ﰲ ﺃﻋﺪﺍﺋِﻜﻢ ﻋﻔﻮﺍﹰ ﻋﺎﻣﺎﹰ ،ﺣﱴ ﺗﺴﻠﻤﻮﺍ ﻣـﻦ ﺍﻟﺘﺸـﻔﱢﻲ ﻭﺍﻻﻧﺘﻘـﺎﻡِ
ﻭﺍﳊﻘﺪِ ﺍﻟﺬﻱ ﻳﻨﻬﻲ ﺣﻴﺎﺗﻜﹸﻢ﴿ ،ﻭﺍﻟﹾﻌﺎﻓِﲔ ﻋﻦِ ﺍﻟﻨﺎﺱِ ﻭﺍﻟﻠﹼﻪ ﻳﺤِﺐ ﺍﻟﹾﻤﺤﺴِﻨِﲔ)) .﴾ ﺍﺫﻫﺒﻮﺍ ﻓﺄﻧﺘﻢ
ﺍﻟﻄﻠﻘﺎﺀُ(( ﴿ ،ﻻﹶ ﺗﺜﹾﺮﻳﺐ ﻋ ﹶﻠﻴﻜﹸﻢ ﺍﻟﹾﻴﻮﻡ ﴿ ، ﴾ ﻋﻔﹶﺎ ﺍﻟﻠﹼﻪ ﻋﻤﺎ ﺳﻠﹶﻒ ﴾ .
ﺍﻗﺮﺃ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻜﻮﻥِ
ﳑﺎ ﻳﺸﺮﺡ ﺍﻟﺼﺪﺭ ﻗﺮﺍﺀﺓﹸ ﺍﳉﻤﺎﻝِ ﰲ ﺧﻠﹾﻖِ ﺫﻱ ﺍﳉﻼﻝِ ﻭﺍﻹﻛﺮﺍﻡِ ،ﻭﺍﻟﺘﻤﺘﻊ ﺑﺎﻟﻨﻈﺮِ ﰲ ﺍﻟﻜﻮﻥِ،
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻔﺘﻮﺡ ، ﺇﻥﱠ ﺍﷲ ﻳﻘﻮﻝﹸ ﰲ ﺧﻠﻘِﻪِ ﴿ :ﻓﹶﺄﹶﻧﺒﺘﻨﺎ ﺑِﻪِ ﺣﺪﺍﺋِﻖ ﺫﹶﺍﺕ ﺑﻬﺠﺔٍ ﴾ ﴿ ﻫﺬﹶﺍ ﺧﻠﹾـﻖ
ﺍﻟﻠﱠﻪِ ﻓﹶﺄﹶﺭﻭﻧِﻲ ﻣﺎﺫﹶﺍ ﺧﻠﹶﻖ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﺩﻭﻧِﻪِ ﴾ ﴿ ،ﻗﹸﻞِ ﺍﻧﻈﹸﺮﻭﺍﹾ ﻣﺎﺫﹶﺍ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷَﺭﺽِ﴾ .
ﻭﺳﻮﻑ ﺃﻧﻘﻞﹸ ﻟﻚ ،ﺑﻌﺪ ﺻﻔﺤﺎﺕِ ،ﻣﻦ ﺃﺧﺒﺎﺭِ ﺍﻟﻜﻮﻥِ ﻣﺎ ﻳﺪﻟﱡﻚ ﻋﻠﻰ ﺣﻜﻤـﺔٍ ﻭﻋﻈﻤـﺔٍ
﴿ﺍﻟﱠﺬِﻱ ﺃﹶﻋﻄﹶﻰ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﺧﻠﹾﻘﹶﻪ ﺛﹸﻢ ﻫﺪﻯ ﴾ .
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺻﻮﺭﺍﹰ ﻣﺎ ﻗﺮﺃﺗﻬـﺎ ﰲ ﻛﺘـﺎﰊ ﻭﻛﺘﺎﰊ ﺍﻟﻔﻀـﺎﺀُ ﺃﹶﻗـﺮﺃﹸ ﻓﻴـﻪِ
ﻗﺮﺍﺀﺓﹲ ﰲ ﺍﻟﺸﻤﺲِ ﺍﻟﻼﻣﻌﺔِ ،ﻭﺍﻟﻨﺠﻮﻡِ ﺍﻟﺴﺎﻃﻌﺔِ ،ﰲ ﺍﻟﻨﻬﺮِ ..ﰲ ﺍﳉﺪﻭﻝِ ..ﰲ ﺍﻟﺘﻞﱢ ..ﰲ
ﺍﻟﺸﺠﺮﺓِ ..ﰲ ﺍﻟﺜﻤﺮﺓِ ..ﰲ ﺍﻟﻀﻴﺎﺀِ ..ﰲ ﺍﳍﻮﺍﺀِ ..ﰲ ﺍﳌﺎﺀِ ،
ـﻪ ﺍﻟﻮﺍﺣ ـﺪ
ـﻰ ﺃﻧـ
ـﺪﻝﱡ ﻋﻠـ ﺗـ ـﻲﺀٍ ﻟ ـﻪ ﺁﻳ ـﺔﹲ
ﻭﰲ ﻛ ـﻞﱢ ﺷـ
ﻳﻘﻮﻝ ﺇﻳﻠﻴﺎ ﺃﺑﻮ ﻣﺎﺿﻲ :
ﻛﻴﻒ ﺗﻐﺪﻭ ﺇﺫﺍ ﻏﺪﻭﺕ ﻋﻠـﻴﻼﹶ ﺃﻳﻬﺎ ﺍﻟﺸﺎﻛﻲ ﻭﻣـﺎ ﺑـﻚ ﺩﺍﺀٌ
ﺃﻥ ﺗﺮﻯ ﻓﻮﻗﻪ ﺍﻟﻨـﺪﻯ ﺇﻛﻠـﻴﻼﹶ ﺃﺗﺮﻯ ﺍﻟﺸﻮﻙ ﰲ ﺍﻟﻮﺭﻭﺩِ ﻭﺗﻌﻤﻰ
ﻻ ﻳﺮﻯ ﰲ ﺍﻟﻮﺟﻮﺩِ ﺷﻴﺌﺎﹰ ﲨﻴﻼ ﻭﺍﻟﺬﻱ ﻧﻔﺴـﻪ ﺑﻐـﲑِ ﲨـﺎﻝٍ
﴿ ﺃﹶﻓﹶﻠﹶﺎ ﻳﻨ ﹸﻈﺮﻭﻥﹶ ﺇِﻟﹶﻰ ﺍﻟﹾﺈِﺑِﻞِ ﻛﹶﻴﻒ ﺧﻠِﻘﹶﺖ﴾
ﻳﻘﻮﻝﹸ ﺃﻳﻨﺸﺘﺎﻳﻦ :ﻣﻦ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻜﻮﻥِ ﻳﻌﻠﻢ ﺃﻥﱠ ﺍﳌﺒﺪﻉ ﺣﻜﻴﻢ ﻻ ﻳﻠﻌﺐ ﺑﺎﻟﻨﺮﺩِ ﴿ .ﺍﻟﱠـﺬِﻱ
ﺃﹶﺣﺴﻦ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﺧﻠﹶﻘﹶﻪ ﴿ ، ﴾ ﻣﺎ ﺧ ﹶﻠﻘﹾﻨﺎﻫﻤﺎ ﺇِﻟﱠﺎ ﺑِﺎﻟﹾﺤﻖ ﴿ ، ﴾ ﺃﹶﻓﹶﺤﺴِﺒﺘﻢ ﺃﹶﻧﻤﺎ ﺧ ﹶﻠﻘﹾﻨﺎﻛﹸﻢ ﻋﺒﺜﺎﹰ ﴾.
ﻭﺍﳌﻌﲎِ :ﺃﻥﱠ ﻛﻞﱠ ﺷﻲﺀٍ ﺑِﺤﺴﺒﺎﻥٍ ﻭﲝﻜﻤﺔٍ ،ﻭﺑﺘﺮﺗﻴﺐٍ ﻭﺑﻨﻈﺎﻡٍ ،ﻳﻌﻠﻢ ﻣﻦ ﻳﺮﻯ ﻫﺬﺍ ﺍﻟﻜﻮﻥ
ﺃﻥﱠ ﻫﻨﺎﻙ ﺇﳍﺎﹰ ﻗﺪﻳﺮﺍﹰ ﻻ ﻳﺠﺮﻱ ﺍﻷﻣﻮﺭ ﳎﺎﺯﻓﺔﹰ ،ﺟﻞﱠ ﰲ ﻋﻼﻩ.
ﰒﱠ ﻳﻘﻮﻝﹸ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ :ﺍﻟﺸﻤﺲ ﻭﺍﻟﹾﻘﹶﻤﺮ ﺑِﺤﺴﺒﺎﻥٍ ﴾ ﴿ ،ﻟﹶﺎ ﺍﻟﺸﻤﺲ ﻳﻨﺒﻐِﻲ ﻟﹶﻬﺎ ﺃﹶﻥ
ﺗﺪﺭِﻙ ﺍﻟﹾﻘﹶﻤﺮ ﻭﻟﹶﺎ ﺍﻟ ﱠﻠﻴﻞﹸ ﺳﺎﺑِﻖ ﺍﻟﻨﻬﺎﺭِ ﻭﻛﹸﻞﱞ ﻓِﻲ ﻓﹶﻠﹶﻚٍ ﻳﺴﺒﺤﻮﻥﹶ ﴾ .
ﳊﺮﺹ
ﻻ ﳚﺪﻱ ﺍ ِ
ﻗﺎﻝ )) : rﻟﻦ ﲤﻮﺕ ﻧﻔﺲ ﺣﱴ ﺗﺴﺘﻜﻤﻞ ﺭﺯﻗﻬﺎ ﻭﺃﺟﻠﹶﻬﺎ (( .ﻓﻠِﻢ ﺍﳉﹶﺰﻉ ؟!ﻭﻟِﻢ ﺍﳍﹶﻠﹶﻊ
؟! ﻭﻟِﻢ ﺍﳊِﺮﺹ ﺇﺫﻥﹾ ،ﺇﺫﺍ ﺍﻧﺘﻬﻰ ﻣﻦ ﻫﺬﺍ ﻭﻓﹶﺮﻍﹶ ؟! ﴿ ﻭﻛﹸﻞﱡ ﺷﻲﺀٍ ﻋِﻨﺪﻩ ﺑِﻤِﻘﹾﺪﺍﺭٍ ﴾ ﴿ ،ﻭﻛﹶـﺎﻥﹶ
ﺃﹶﻣﺮ ﺍﻟﻠﱠﻪِ ﹶﻗﺪﺭﺍﹰ ﻣﻘﹾﺪﻭﺭﺍﹰ ﴾ .
ﺍﻷﺯﻣﺎﺕ ﺗﻜﻔﱢﺮ ﻋﻨﻚ ﺍﻟﺴﻴﺌﺎﺕِ
ﻳﺬﻛﹶﺮ ﻋﻦ ﺍﻟﺸﺎﻋﺮِ ﺍﺑﻦ ﺍﳌﻌﺘﺰ ﺃﻧﻪ ﻗﺎﻝ :ﺁﷲُ ﻣﺎ ﺃﻭﻃﺄ ﺭﺍﺣﻠﺔﹰ ﺍﳌﺘﻮﻛﻞ ﻋﻠﻰ ﺍﷲِ ،ﻭﻣﺎ ﺃﺳﺮﻉ
ﺃﻭﺑﺔﹶ ﺍﻟﻮﺍﺛﻖِ ﺑﺎﷲِ !! ﻭﻗﺪ ﺻﺢ ﻋﻨﻪ r ﺃﻧﻪ ﻗﺎﻝ )) :ﻣﺎ ﻳﺼﻴﺐ ﺍﳌﺆﻣﻦ ﻣﻦ ﻫﻢ ، ﻭﻻ ﻏـﻢ ، ﻭﻻ
ﻭﺻﺐٍ ،ﻭﻻ ﻧﺼﺐٍ ،ﻭﻻ ﻣﺮﺽٍ ،ﺣﱴ ﺍﻟﺸﻮﻛﺔﹸ ﻳﺸﺎﻛﹸﻬﺎ ،ﺇﻻ ﻛﻔﱠﺮ ﺍﷲُ ﺎ ﻣﻦ ﺧﻄﺎﻳﺎﻩ. ((
ﻓﻬﺬﺍ ﳌﻦ ﺻﱪ ﻭﺍﺣﺘﺴﺐ ﻭﺃﻧﺎﺏ ،ﻭﻋﺮﻑ ﺃﻧﻪ ﻳﺘﻌﺎﻣﻞﹸ ﻣﻊ ﺍﻟﻮﺍﺣﺪِ ﺍﻟﻮﻫﺎﺏِ .
ﻗﺎﻝ ﺍﳌﺘﻨﱯ ﰲ ﺃﺑﻴﺎﺕٍ ﺣﻜﻴﻤﺔٍ ﺗﻀﻔﻲ ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﻗﻮﺓﹰ ﻭﺍﻧﺸﺮﺍﺣﺎﹰ :
ﻣﺎ ﺩﺍﻡ ﻳﺼﺤﺐ ﻓﻴﻪِ ﺭﻭﺣﻚ ﺍﻟﺒﺪ ﹸﻥ ﻻ ﺗﻠﻖ ﺩﻫﺮﻙ ﺇﻻ ﻏﻴﺮ ﻣﻜﺘـﺮﺙٍ
ﻭﻻ ﻳﺮﺩ ﻋﻠﻴﻚ ﺍﻟﻐﺎﺋـﺐ ﺍﳊـﺰﻥﹸ ﻓﻤﺎ ﻳﺪﱘ ﺳﺮﻭﺭﺍﹰ ﻣﺎ ﺳﺮِﺭﺕ ﺑـﻪِ
﴿ ﻟِﻜﹶﻴﻠﹶﺎ ﺗﺄﹾﺳﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺎﺗﻜﹸﻢ ﻭﻟﹶﺎ ﺗﻔﹾﺮﺣﻮﺍ ﺑِﻤﺎ ﺁﺗﺎﻛﹸﻢ. ﴾
» ﺣﺴﺒﻨﺎ ﺍﻟﻠﹼﻪ ﻭﻧِﻌﻢ ﺍﻟﹾﻮﻛِﻴﻞﹸ «
» ﺣﺴﺒﻨﺎ ﺍﻟﻠﹼﻪ ﻭﻧِﻌﻢ ﺍﻟﹾﻮﻛِﻴﻞﹸ « :ﻗﺎﳍﺎ ﺇﺑﺮﺍﻫﻴﻢ ﳌﺎ ﺃﹸﻟﻘﻲ ﰲ ﺍﻟﻨﺎﺭِ ،ﻓﺼﺎﺭﺕ ﺑﺮﺩﺍﹰ ﻭﺳﻼﻣﺎﹰ .
ﻭﻗﺎﻝ ﳏﻤﺪ r ﰲ ﺃﹸﺣﺪٍ ،ﻓﻨﺼﺮﻩ ﺍﷲُ .
ﳌﺎ ﻭﺿِﻊ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺍﳌﻨﺠﻨﻴﻖِ ﻗﺎﻝ ﻟﻪ ﺟﱪﻳﻞﹸ :ﺃﻟﻚ ﺇﱄﱠ ﺣﺎﺟﺔﹲ ؟ ﻓﻘﺎﻝ ﻟﻪ ﺇﺑـﺮﺍﻫﻴﻢ : ﺃﻣـﺎ
ﺇﻟﻴﻚ ﻓﻼ ،ﻭﺃﻣﺎ ﺇﱃ ﺍﷲِ ﻓﹶﻨﻌﻢ!
ﺍﻟﺒﺤﺮ ﻳﻐﺮﻕ ، ﻭﺍﻟﻨﺎﺭ ﺗﺤﺮِﻕ ، ﻭﻟﻜﻦ ﺟﻒ ﻫﺬﺍ ،ﻭﲬﺪﺕ ﺗﻠﻚ ،ﺑﺴﺒﺐ » :ﺣﺴـﺒﻨﺎ
ﺍﻟﻠﹼﻪ ﻭﻧِﻌﻢ ﺍﻟﹾﻮﻛِﻴﻞﹸ « .
ﺭﺃﻯ ﻣﻮﺳﻰ ﺍﻟﺒﺤﺮ ﺃﻣﺎﻣﻪ ﻭﺍﻟﻌﺪ ﺧﻠﻔﻪ ،ﻓﻘﺎﻝ ﴿ :ﻗﹶﺎﻝﹶ ﻛﹶﻠﱠﺎ ﺇِﻥﱠ ﻣﻌِﻲ ﺭﺑﻲ ﺳـﻴﻬﺪِﻳﻦِ ﴾ .
ﻓﻨﺠﺎ ﺑﺈﺫﻥِ ﺍﷲِ .
ﺫﹸﻛِﺮ ﰲ ﺍﻟﺴﲑﺓِ ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝ rﳌﺎ ﺩﺧﻞ ﺍﻟﻐﺎﺭ ،ﺳـﺦ ﺍﷲ ﺍﳊﻤـﺎﻡ ﻓﺒﻨـﺖ ﻋﺸـﻬﺎ ،
ﻭﺍﻟﻌﻨﻜﺒﻮﺕ ﻓﺒﻨﺖ ﺑﻴﺘﻬﺎ ﺑﻔﻢِ ﺍﻟﻐﺎﺭِ ،ﻓﻘﺎﻝ ﺍﳌﺸﺮﻛﻮﻥ :ﻣﺎ ﺩﺧﻞ ﻫﻨﺎ ﳏﻤﺪ.
ﺧﲑِ ﺍﻟﱪﻳﺔِ ﱂ ﺗﻨﺴِـﺦ ﻭﱂ ﺗﺤـﻢِ ﻇﻨﻮﺍ ﺍﳊﻤﺎﻡ ﻭﻇﻨﻮﺍ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻋﻠﻰ
ﻣﻦ ﺍﻟﺪﺭﻭﻉِ ﻭﻋﻦ ﻋﺎﻝٍ ﻣﻦ ﺍﻷُﻃﻢِ ﻋﻨﺎﻳﺔﹸ ﺍﷲِ ﺃﻏﻨﻴﺖ ﻋـﻦ ﻣﻀـﺎﻋﻔﺔٍ
ﺇﺎ ﺍﻟﻌﻨﺎﻳﺔﹸ ﺍﻟﺮﺑﺎﻧﻴﺔﹸ ﺇﺫﺍ ﺗﻠﻤﺤﻬﺎ ﺍﻟﻌﺒﺪ ، ﻭﻧﻈﺮ ﺃﻥﱠ ﻫﻨﺎﻙ ﺭﺑﺎﹰ ﻗﺪﻳﺮﺍﹰ ﻧﺎﺻﺮﺍﹰ ﻭﻟﻴﺎﹰ ﺭﺍﲪﺎﹰ ،ﺣﻴﻨﻬﺎ
ﻳﺮﻛﻦ ﺍﻟﻌﺒﺪ ﺇﻟﻴﻪ .
ﻳﻘﻮﻝﹸ ﺷﻮﻗﻲ :
ﱎﹾ ﻓﺎﳊﻮﺍﺩﺙﹸ ﻛﹸﻠﱡﻬـﻦ ﺃﻣـﺎﻥﹸ ﻭﺇﺫﺍ ﺍﻟﻌﻨﺎﻳﺔﹸ ﻻﺣﻈﺘﻚ ﻋﻴﻮﻧﻬـﺎ
﴿ ﻓﹶﺈِﻧﻚ ﺑِﺄﹶ ﻋﻴﻨِﻨﺎ ﴾ ﴿ ،ﻓﹶﺎﻟﻠﹼﻪ ﺧﻴﺮ ﺣﺎﻓِﻈﺎﹰ ﻭﻫﻮ ﺃﹶﺭﺣﻢ ﺍﻟﺮﺍﺣِﻤِﲔ. ﴾
ﻣﻜﻮﻧﺎﺕ ﺍﻟﺴﻌﺎﺩﺓِ
ﻭﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻨﻪ )) : r ﻣﻦ ﺑﺎﺕ ﺁﻣﻨﺎﹰ ﰲ ﺳِﺮﺑﻪِ ،ﻣﻌﺎﰱﹰ ﰲ ﺑﺪﻧﻪ ،ﻋﻨﺪﻩ ﻗﻮﺕ ﻳﻮﻣِﻪِ
،ﻓﻜﺄﳕﺎ ﺣِﻴﺰﺕ ﻟﻪ ﺍﻟﺪﻧﻴﺎ ﲝﺬﺍﻓِﲑِﻫﺎ (( .
ﻭﺍﳌﻌﲎ :ﺇﺫﺍ ﺣﺼﻞ ﻋﻠﻰ ﻏﺬﺍﺀٍ ،ﻭﻋﻠﻰ ﻣﺄﻭﻯ ﻭﻛﺎﻥ ﺁﻣﻨﺎﹰ ،ﻓﻘﺪ ﺣﺼﻞ ﻋﻠـﻰ ﺃﺣﺴـ ِﻦ
ﺍﻟﺴﻌﺎﺩﺍﺕِ ،ﻭﺃﻓﻀﻞِ ﺍﳋﲑﺍﺕِ ،ﻭﻫﺬﺍ ﳛﺼﻞﹸ ﻋﻠﻴﻪ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱِ ،ﻟﻜﻨﻬﻢ ﻻ ﻳﺬﻛﺮﻭﻧـﻪ ،ﻭﻻ
ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻪ ﻭﻻ ﻳﻠﻤﺴﻮﻧﻪ .
ﻳﻘﻮﻝﹸ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﺮﺳﻮﻟﻪ ﴿ :ﻭﺃﹶﺗﻤﻤﺖ ﻋ ﹶﻠﻴﻜﹸﻢ ﻧِﻌﻤﺘِﻲ ﴾ .ﻓﺄﻱ ﻧﻌﻤﺔٍ ﲤﹼـﺖ ﻋﻠـﻰ
ﺍﻟﺮﺳﻮﻝِ r؟
ﻀﺔﹸ ،ﻭﱂ ﳝﻠﻚ ﻣﻦ ﺫﻟـﻚ
ﺃﻫﻲ ﺍﳌﺎﺩﺓﹸ ؟ ﺃﻫﻮ ﺍﻟﻐﺬﺍﺀُ ؟ ﺃﻫﻲ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻟﺪﻭﺭ ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﻔِ
ﺷﻴﺌﺎﹰ ؟
ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ rﻛﺎﻥ ﻳﻨﺎﻡ ﰲ ﻏﺮﻓﺔٍ ﻣﻦ ﻃﲔٍ ،ﺳﻘﻔﹸﻬﺎ ﻣﻦ ﺟﺮﻳـﺪِ ﺍﻟﻨﺨـﻞِ ،
ﻭﻳﺮﺑﻂﹸ ﺣﺠﺮﻳﻦِ ﻋﻠﻰ ﺑﻄﻨِﻪِ ،ﻭﻳﺘﻮﺳﺪ ﻋﻠﻰ ﳐﺪﺓٍ ﻣﻦ ﺳﻌﻒ ﺍﻟﻨﺨﻞِ ﺗﺆﺛﱢﺮ ﰲ ﺟﻨﺒﻪِ ،ﻭﺭﻫﻦ ﺩِﺭﻋـﻪ
ﻋﻨﺪ ﻳﻬﻮﺩﻱ ﰲ ﺛﻼﺛﲔ ﺻﺎﻋﺎﹰ ﻣﻦ ﺷﻌﲑٍ ،ﻭﻳﺪﻭﺭ ﺛﻼﺛﺔ ﺃﻳﺎﻡٍ ﻻ ﳚﺪ ﺭﺩﻱﺀ ﺍﻟﺘﻤﺮِ ﻟﻴﺄﻛﻠﻪ ﻭﻳﺸﺒﻊ ﻣﻨﻪ.
ﻣﻦ ﺍﻟﺸﻌﲑِ ﻭﺃﺑﻘﻰ ﺭﻫﻚ ﺍﻷﺟـﻞﹸ ﻣِﺖ ﻭﺩﺭﻋﻚ ﻣﺮﻫﻮﻥﹲ ﻋﻠﻰ ﺷﻈﻒٍ
ﺣﱴ ﺩﻋﻴﺖ ﺃﺑﺎ ﺍﻷﻳﺘﺎﻡِ ﻳـﺎ ﺑﻄﹶـﻞﹸ ﻷﻥﱠ ﻓﻴﻚ ﻣﻌـﺎﱐ ﺍﻟﻴـﺘﻢِ ﺃﻋﺬﺑـﻪ
))ﻣﻦ ﺭﺍﺀﻯ ﺭﺍﺀﻯ ﺍﷲُ ﺑﻪِ ،ﻭﻣﻦ ﲰﻊ ﲰﻊ ﺍﷲُ ﺑﻪِ(( ﴿ .ﻳﺮﺁﺅﻭﻥﹶ ﺍﻟﻨﺎﺱ﴿ ، ﴾ ﻭﻳﺤِﺒﻮﻥﹶ
ﻭﺭِﺋﹶﺎﺀ ﺍﻟﻨﺎﺱِ﴾. ﺃﹶﻥ ﻳﺤﻤﺪﻭﺍﹾ ﺑِﻤﺎ ﻟﹶﻢ ﻳﻔﹾﻌﻠﹸﻮﺍﹾ ﴾ ﴿ ،ﻭﻻﹶ ﺗﻜﹸﻮﻧﻮﺍﹾ ﻛﹶﺎﻟﱠﺬِﻳﻦ ﺧﺮﺟﻮﺍﹾ ﻣِﻦ ﺩِﻳﺎﺭِﻫِﻢ ﺑﻄﹶﺮﺍﹰ
ﻓﺈﺫﺍ ﺍﻟﺘﺤﻔﹾﺖ ﺑﻪِ ﻓﺈﻧﻚ ﻋـﺎﺭﻱ ﺛﻮﺏ ﺍﻟﺮﻳﺎﺀِ ﻳﺸِﻒ ﻋﻤﺎ ﲢﺘـﻪ
ﺍﳊﻴﺎﺓﹸ ﺍﻟﻄﻴﺒﺔﹸ
ﻣﻦ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﻜﱪﻯ ﺍﳌﺴﻠﱠﻤﺔِ ﺃﻥﱠ ﺃﻋﻈﻢ ﻫﺬﻩ ﺍﻷﺳﺒﺎﺏِ ﺍﻟﱵ ﺃﻛﺘﺒﻬﺎ ﻫﻨﺎ ﰲ ﺟﻠﺐِ ﺍﻟﺴـﻌﺎﺩ ِﺓ
ﻫﻮ ﺍﻹﳝﺎﻥﹸ ﺑﺎﷲِ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﻭﺃﻥﱠ ﺍﻟﺴﺒﺎﺏ ﺍﻷﺧﺮﻯ ﻭﺍﳌﻌﻠﻮﻣﺎﺕِ ﻭﺍﻟﻔﻮﺍﺋـﺪ ﺍﻟـﱵ ﲨﻌـﺖ ﺇﺫﺍ
ﺃﹸﻫﺪﻳﺖ ﻟﺸﺨﺺٍ ﻭﱂ ﳛﺼﻞﹾ ﻋﻠﻰ ﺍﻹﳝﺎﻥِ ﺑﺎﷲِ ،ﻭﱂ ﳛﺰ ﺫﻟﻚ ﺍﻟﻜﻨﺰ ،ﻓﻠﻦ ﺗﻨﻔﻌﻪ ﺃﺑﺪﺍﹰ ،ﻭﻻ ﺗﻔﻴﺪﻩ
،ﻭﻻ ﻳﺘﻌﺐ ﻧﻔﺴﻪ ﰲ ﺍﻟﺒﺤﺚِ ﻋﻨﻬﺎ .
ﺇﻥﱠ ﺍﻷﺻﻞ ﺍﻹﳝﺎﻥﹸ ﺑﺎﷲِ ﺭﺑﺎﹰ ،ﻭﲟﺤﻤﺪٍ ﻧﺒﻴﺎﹰ ،ﻭﺑﺎﻹﺳﻼﻡِ ﺩﻳﻨﺎﹰ .
ﻳﻘﻮﻝﹸ ﺇﻗﺒﺎﻝﹸ ﺍﻟﺸﺎﻋﺮ:
ﻭﺃﺭﻯ ﺍﳌﺆﻣﻦ ﻛﻮﻧﺎﹰ ﺗﺎﻫﺖِ ﺍﻵﻓﺎﻕ ﻓﻴِﻪ ﻕ ﺗِﻴـﻪ
ﺇﳕﺎ ﺍﻟﻜﺎﻓﺮ ﺣﲑﺍﻥﹸ ﻟﻪ ﺍﻵﻓـﺎ
ﻭﺃﻋﻈﻢ ﻣﻦ ﺫﻟﻚ ﻭ ﺃﺻﺪﻕ ، ﻗﻮﻝﹸ ﺭﺑﻨﺎ ﺳﺒﺤﺎﻧﻪ ﴿ :ﻣﻦ ﻋﻤِﻞﹶ ﺻﺎﻟِﺤﺎﹰ ﻣﻦ ﺫﹶﻛﹶﺮٍ ﺃﹶﻭ ﺃﹸﻧﺜﹶـﻰ
ﺠﺰِﻳﻨﻬﻢ ﺃﹶﺟﺮﻫﻢ ﺑِﺄﹶﺣﺴﻦِ ﻣﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻌﻤﻠﹸﻮﻥﹶ ﴾ .
ﻭﻫﻮ ﻣﺆﻣِﻦ ﻓﹶ ﹶﻠﻨﺤﻴِﻴﻨﻪ ﺣﻴﺎﺓﹰ ﻃﹶﻴﺒﺔﹰ ﻭﻟﹶﻨ
ﻭﻫﻨﺎﻙ ﺷﺮﻃﺎﻥ :
ﺍﻹﳝﺎﻥﹸ ﺑﺎﷲِ ،ﰒﱠ ﺍﻟﻌﻤﻞﹸ ﺍﻟﺼﺎﱀﹸ ﴿ ،ﺇِﻥﱠ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻭﻋﻤِﻠﹸﻮﺍ ﺍﻟﺼﺎﻟِﺤﺎﺕِ ﺳﻴﺠﻌﻞﹸ ﻟﹶﻬـﻢ
ﺍﻟﺮﺣﻤﻦ ﻭﺩﺍﹰ ﴾ .
ﻭﻫﻨﺎﻙ ﻓﺎﺋﺪﺗﺎﻥ :
ﺍﳊﻴﺎﺓﹸ ﺍﻟﻄﻴﺒﺔﹸ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ ،ﻭﺍﻷﺟﺮ ﺍﻟﻌﻈﻴﻢ ﻋﻨﺪ ﺍﷲِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ ﻟﹶﻬﻢ ﺍﻟﹾﺒﺸﺮﻯ
ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻓِﻲ ﺍﻵ ِﺧﺮﺓِ ﴾ .
ﺍﻟﺒﻼﺀُ ﰲ ﺻﺎﳊِﻚ
ﻻ ﲡﺰﻉ ﻣﻦ ﺍﳌﺼﺎﺋﺐِ ،ﻭﻻ ﺗﻜﺘﺮﺙﹾ ﺑﺎﻟﻜﻮﺍﺭﺙِ ،ﻓﻔﻲ ﺍﳊﺪﻳﺚِ )) :ﺇﻥ ﺍﷲ ﺇﺫﺍ ﺃﺣـﺐ
ﻗﻮﻣﺎﹰ ﺍﺑﺘﻼﻫﻢ ،ﻓﻤﻦ ﺭﺿﻲ ﻓﻠﻪ ﺍﻟﺮﺿﺎ ،ﻭﻣﻦ ﺳﺨﻂ ﻓﹶﻠﹶﻪ ﺍﻟﺴﺨﻂﹸ (( .
ﻋﺒﻮﺩﻳﺔﹸ ﺍﻹﺫﻋﺎﻥِ ﻭﺍﻟﺘﺴﻠﻴﻢِ
ﻭﻣﻦ ﻟﻮﺍﺯﻡِ ﺍﻹﳝﺎﻥِ ﺃﻥﹾ ﺗﺮﺿﻰ ﺑﺎﻟﻘﺪﺭِ ﺧﲑﻩِ ﻭﺷﺮﻩِ ﴿ ،ﻭﻟﹶﻨﺒﻠﹸﻮﻧﻜﹸﻢ ﺑِﺸﻲﺀٍ ﻣـﻦ ﺍﻟﹾﺨـﻮﻑ
ﻭﺍﻟﹾﺠﻮﻉِ ﻭﻧﻘﹾﺺٍ ﻣﻦ ﺍﻷَﻣﻮﺍﻝِ ﻭﺍﻷﻧﻔﹸﺲِ ﻭﺍﻟﺜﱠﻤﺮﺍﺕِ ﻭﺑﺸﺮِ ﺍﻟﺼﺎﺑِﺮِﻳﻦ . ﴾ ﺇﻥﱠ ﺍﻷﻗﺪﺍﺭ ﻟﻴﺴﺖ ﻋﻠﻰ
ﺭﻏﺒﺎﺗِﻨﺎ ﺩﺍﺋﻤﺎﹰ ﻭﺇﳕﺎ ﺑﻘﺼﻮﺭِﻧﺎ ﻻ ﻧﻌﺮﻑ ﺍﻻﺧﺘﻴﺎﺭ ﰲ ﺍﻟﻘﻀﺎﺀِ ﻭﺍﻟﻘﺪﺭِ ،ﻓﻠﺴﻨﺎ ﰲ ﻣﻘﺎﻡِ ﺍﻻﻗﺘـﺮﺍﺡِ ،
ﻭﻟﻜﻨﻨﺎ ﰲ ﻣﻘﺎﻡِ ﺍﻟﻌﺒﻮﺩﻳﺔِ ﻭﺍﻟﺘﺴﻠﻴﻢِ .
ﻳﺒﺘﻠﻰ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻗﺪﺭِ ﺇﳝﺎﻧﻪ )) ،ﺃﹸﻭﻋﻚ ﻛﻤﺎ ﻳﻮﻋﻚ ﺭﺟﻼﻥ ﻣﻨﻜﻢ )) ، (( ﺃﺷﺪ ﺍﻟﻨـﺎﺱِ
ﺑﻼﺀً ﺍﻷﻧﺒﻴﺎﺀُ ،ﰒﱠ ﺍﻟﺼﺎﳊﻮﻥ (( ﴿ ،ﻓﹶﺎﺻﺒِﺮ ﻛﹶﻤﺎ ﺻﺒﺮ ﺃﹸﻭﻟﹸﻮﺍ ﺍﻟﹾﻌﺰﻡِ ﻣِﻦ ﺍﻟﺮﺳﻞِ ﴾ )) ،ﻣﻦ ﻳـﺮﺩِ
ﺍﷲُ ﺑﻪِ ﺧﲑﺍﹰ ﻳﺼﺐ ﻣﻨﻪ ﴿ ، (( ﻭﻟﹶﻨﺒ ﹸﻠﻮﻧﻜﹸﻢ ﺣﺘﻰ ﻧﻌﻠﹶﻢ ﺍﻟﹾﻤﺠﺎﻫِﺪِﻳﻦ ﻣِﻨﻜﹸﻢ ﻭﺍﻟﺼـﺎﺑِﺮِﻳﻦ ﻭﻧﺒﻠﹸـﻮ
ﺃﹶ ﺧﺒﺎﺭﻛﹸﻢ ﴿ ، ﴾ ﻭﻟﹶﻘﹶﺪ ﻓﹶﺘﻨﺎ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﹶﻗﺒﻠِﻬِﻢ. ﴾
ﻣِﻦ ﺍﻹﻣﺎﺭﺓ ﺇﱃ ﺍﻟﻨﺠﺎﺭﺓ
ﻋﻠﻲ ﺑﻦ ﺍﳌﺄﻣﻮﻥ ﺍﻟﻌﺒﺎﺳﻲ – ﺃﻣﲑ ﻭﺍﺑﻦ ﺧﻠﻴﻔﺔ – ﻛﺎﻥ ﻳﺴﻜﻦ ﻗﺼﺮﺍﹰ ﻓﺨﻤﺎﹰ ،ﻭﻋﻨﺪﻩ ﺍﻟﺪﻧﻴﺎ
ﻣﺒﺬﻭﻟﺔﹲ ﻣﻴﺴﺮﺓﹲ ،ﻓﺄﻃﻞﱠ ﺫﺍﺕ ﻳﻮﻡٍ ﻣﻦ ﺷﺮﻓﺔِ ﺍﻟﻘﺼﺮِ ،ﻓﺮﺃﻯ ﻋﺎﻣﻼﹰ ﻳﻜﺪﺡ ﻃِﻴﻠﺔﹶ ﺍﻟﻨـﻬﺎﺭِ ،ﻓـﺈﺫﺍ
ﺃﺿﺤﻰ ﺍﻟﻨﻬﺎﺭ ﺗﻮﺿﺄ ﻭﺻﻠﱠﻰ ﺭﻛﻌﺘﲔ ﻋﻠﻰ ﺷﺎﻃﺊ ﺩِﺟﻠﺔ ،ﻓﺈﺫﺍ ﺍﻗﺘﺮﺏ ﺍﻟﻐﺮﻭﺏ ﺫﻫﺐ ﺇﱃ ﺃﻫﻠِﻪ ،
ﻓﺪﻋﺎﻩ ﻳﻮﻣﺎﹰ ﻣﻦ ﺍﻷﻳﺎﻡِ ﻓﺴﺄﻟﻪ ﻓﺄﺧﱪﻩ ﺃﻥ ﻟﻪ ﺯﻭﺟﺔﹰ ﻭﺃﺧﺘﲔ ﻭﺃﹸﻣﺎﹰ ﻳﻜﺪﺡ ﻋﻠﻴﻬﻦ ، ﻭﺃﻧﻪ ﻻ ﻗﻮﺕ ﻟـﻪ
ﻭﻻ ﺩﺧﻞ ﺇﻻ ﻣﺎ ﻳﺘﻜﺴﺒﻪ ﻣﻦ ﺍﻟﺴﻮﻕِ ،ﻭﺃﻧﻪ ﻳﺼﻮﻡ ﻛﻞﱠ ﻳﻮﻡٍ ﻭﻳﻔﻄﺮ ﻣﻊ ﺍﻟﻐﺮﻭﺏِ ﻋﻠﻰ ﻣﺎ ﳛﺼﻞﹸ ،
ﻗﺎﻝ :ﻓﻬﻞﹾ ﺗﺸﻜﻮ ﻣﻦ ﺷﻲﺀٍ ؟ ﻗﺎﻝ :ﻻ ﻭﺍﳊﻤﺪ ﷲِ ﺭﺏ ﺍﻟﻌﺎﳌﲔ .ﻓﺘﺮﻙ ﺍﻟﻘﺼﺮ ،ﻭﺗﺮﻙ ﺍﻹﻣﺎﺭﺓ ،
ﻭﻫﺎﻡ ﻋﻠﻰ ﻭﺟﻬﻪِ ،ﻭﻭﺟﺪ ﻣﻴﺘﺎﹰ ﺑﻌﺪ ﺳﻨﻮﺍﺕٍ ﻋﺪﻳﺪﺓٍ ﻭﻛﺎﻥ ﻳﻌﻤﻞﹸ ﰲ ﺍﳋﺸﺐ ﺟﻬـﺔ ﺧﺮﺳـﺎﻥ ؛
ﻷﻧﻪ ﻭﺟﺪ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﻋﻤﻠِﻪ ﻫﺬﺍ ،ﻭﱂ ﳚﺪﻫﺎ ﰲ ﺍﻟﻘﺼﺮِ ﴿ ،ﻭﺍﻟﱠﺬِﻳﻦ ﺍﻫﺘﺪﻭﺍ ﺯﺍﺩﻫـﻢ ﻫـﺪﻯ
ﻭﺁﺗﺎﻫﻢ ﺗﻘﹾﻮﺍﻫﻢ. ﴾
ﻳﺬﻛﱢﺮﱐ ﻫﺬﻩ ﺑﻘﺼﺔِ ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒِ ،ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﰲ ﺍﻟﻘﺼﻮﺭ ﻣﻊ ﺍﳌﻠـﻚِ ،ﻓﻮﺟـﺪﻭﺍ
ﺍﻟﻀﻴﻖ ، ﻭﻭﺟﺪﻭﺍ ﺍﻟﺘﺸﺘﺖ ، ﻭﻭﺟﺪﻭﺍ ﺍﻻﺿﻄﺮﺍﺏ ؛ ﻷﻥﱠ ﺍﻟﻜﻔﺮ ﻳﺴﻜﻦ ﺍﻟﻘﺼﺮ ،ﻓﺬﻫﺒﻮﺍ ،ﻭﻗﺎﻝ
ﻗﺎﺋﻠﹸﻬﻢ ﴿ :ﻓﹶﺄﹾﻭﻭﺍ ﺇِﻟﹶﻰ ﺍﻟﹾﻜﹶﻬﻒِ ﻳﻨﺸﺮ ﻟﹶﻜﹸﻢ ﺭﺑﻜﹸﻢ ﻣﻦ ﺭﲪﺘﻪ ﻭﻳﻬﻴﺊﹾ ﻟﹶﻜﹸﻢ ﻣﻦ ﺃﹶﻣﺮِﻛﹸﻢ ﻣﺮﻓﹶﻘﺎﹰ ﴾ .
ﺃﺣﺐ ﺇﱄﱠ ﻣِﻦ ﻗﺼـﺮٍ ﻣﻨﻴـﻒِ ﻟﺒﻴﺖ ﲣﻔـﻖ ﺍﻷﺭﻳـﺎﺡ ﻓﻴـﻪِ
ﺳﻢ ﺍﳋِﻴﺎﻁِ ﻣﻊ ﺍﻷﺣﺒﺎﺏِ ﻣﻴﺪﺍﻥﹸ ...
ﻭﺍﳌﻌﲎ :ﺃﻥ ﺍﶈﻞﱠ ﺍﻟﻀﻴﻖ ﻣﻊ ﺍﳊﺐ ﻭﺍﻹﳝﺎﻥِ ،ﻭﻣﻊ ﺍﳌﻮﺩﺓِ ﻳﺘﺴـﻊ ﻭﻳﺘﺤﻤـﻞﹸ ﺍﻟﻜـﺜﲑ ،
))ﺟﻔﺎﻧﻨﺎ ﻟﻀﻴﻮﻑِ ﺍﻟﺪﺍﺭ ﺃﺟﻔﺎﻥﹸ (( .
ﻣﻦ ﺃﺳﺒﺎﺏِ ﺍﻟﻜﺪﺭِ ﻭﺍﻟﻨﻜﺪِ ﳎﺎﻟﺴﺔﹸ ﺍﻟﺜﻘﻼﺀِ
ﻗﺎﻝ ﺃﲪﺪ : ﺍﻟﺜﻘﻼﺀُ ﺃﻫﻞﹸ ﺍﻟﺒﺪﻉِ .ﻭﻗﻴﻞﹶ :ﺍﳊﻤﻘﻰ .ﻭﻗﻴﻞ ﺍﻟﺜﻘﻴﻞﹸ :ﻫﻮ ﺛﺨـﲔ ﺍﻟﻄﺒـﻊِ ،
ﺍﳌﺨﺎﻟﻒ ﰲ ﺍﳌﺸﺮﺏِ ،ﺍﻟﺒﺎﺭﺩ ﰲ ﺗﺼﺮﻓﺎﺗِﻪ ﴿ ،ﻛﹶﺄﹶﻧﻬﻢ ﺧﺸـﺐ ﻣﺴـﻨﺪﺓﹲ ﴾ ﴿ ،ﻻﹶ ﻳﻜﹶـﺎﺩﻭﻥﹶ
ﻳﻔﹾﻘﹶﻬﻮﻥﹶ ﺣﺪِﻳﺜﺎﹰ ﴾ .
ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﻋﻨﻬﻢ : ﺇﻥﱠ ﺍﻟﺜﻘﻴﻞ ﻟﻴﺠﻠﺲ ﺇﱄﱠ ﻓﺄﻇﻦ ﺃﻥﱠ ﺍﻷﺭﺽ ﲤﻴﻞﹸ ﰲ ﺍﳉﻬﺔِ ﺍﻟﱵ ﻫﻮ ﻓﻴﻬﺎ.
ﻭﻛﺎﻥ ﺍﻷﻋﻤﺶ ﺇﺫﺍ ﺭﺃﻯ ﺛﻘﻴﻼﹰ ،ﻗﺎﻝ ﴿ :ﺭﺑﻨﺎ ﺍﻛﹾﺸِﻒ ﻋﻨﺎ ﺍﻟﹾﻌﺬﹶﺍﺏ ﺇِﻧﺎ ﻣ ﺆﻣِﻨﻮﻥﹶ ﴾ .
ﺟِﺴﻢ ﺍﻟﺒِﻐﺎﻝِ ﻭﺃﺣـﻼﻡ ﺍﻟﻌﺼـﺎﻓﲑِ ﻻ ﺑﺄﺱ ﺑﺎﻟﻘﻮﻡِ ﻣِﻦ ﻃﹸﻮﻝٍ ﻭﻣِﻦ ﻗِﺼﺮٍ
ﻭﻛﺎﻥ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺇﺫﺍ ﺟﺎﻟﺲ ﺛﻘﻴﻼﹰ ،ﻗﺎﻝ :ﳎﺎﻟﺴﺔﹸ ﺍﻟﺜﻘﻼﺀِ ﲪﻰ ﺍﻟﺮﺑﻊِ﴿ ،ﻭﺇِﺫﹶﺍ ﺭﺃﹶﻳﺖ ﺍﻟﱠﺬِﻳﻦ
ﻳﺨﻮﺿﻮﻥﹶ ﻓِﻲ ﺁﻳﺎﺗِﻨﺎ ﻓﹶﺄﹶ ﻋﺮِﺽ ﻋﻨﻬﻢ ﴿ . ﴾ ﻓﹶﻼﹶ ﺗﻘﹾﻌﺪﻭﺍﹾ ﻣﻌﻬﻢ)) . ﴾ﻣﺜﻞﹸ ﺍﳉﻠﻴﺲِ ﺍﻟﺴﻴﺊِ ﻛﻨﺎﻓﺦ
ﺍﻟﻜﲑِ(( .ﺇﻥﱠ ﻣِﻦ ﺍﺛﻘﻞِ ﺍﻟﻨﺎﺱِ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏِ ﺍﻟﻌﺮِﻱ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞِ ﺍﻟﺼﻐﲑ ﰲ ﺍﳌﹸﺜﹸﻞِ ،ﺍﻟﻮﺍﻗﻒ ﻋﻠـﻰ
ﺷﻬﻮﺍﺗِﻪ ،ﺍﳌﺴﺘﺴﻠﻢ ﻟﺮﻏﺒﺎﺗِﻪ ﴿ ،ﻓﹶﻼﹶ ﺗﻘﹾﻌﺪﻭﺍﹾ ﻣﻌﻬﻢ ﺣﺘﻰ ﻳﺨﻮﺿﻮﺍﹾ ﻓِﻲ ﺣﺪِﻳﺚٍ ﹶﻏﻴﺮِﻩِ ِﺇﻧﻜﹸـﻢ ﺇِﺫﺍﹰ
ﻣﺜﹾﻠﹸﻬﻢ. ﴾
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺃﻧﺖ ﰲ ﺍﳌﻨﻈﺮِ ﺇﻧﺴﺎﻥﹲ ﻭﰲ ﺍﳌﻴﺰﺍﻥ ﻓِﻴﻞﹾ ﺃﻧﺖ ﻳﺎ ﻫﺬﺍ ﺛﻘﻴـﻞﹲ ﻭﺛﻘﻴـﻞﹲ ﻭﺛﻘﻴـﻞﹾ
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢِ :ﺇﺫﺍ ﺍﺑﺘﻠﻴﺖ ﺑﺜﻘﻴﻞٍ ،ﻓﺴﻠﱢﻢ ﻟﻪ ﺟﺴﻤﻚ ،ﻭﻫﺎﺟﺮ ﺑﺮﻭﺣِﻚ ،ﻭﺍﻧﺘﻘﻞﹾ ﻋﻨـﻪ
ﻭﺳﺎﻓﺮ ، ﻭﻣﻠﱢﻜﹾﻪ ﺃﺫﻧﺎﹰ ﺻﻤﺎﺀ ،ﻭﻋﻴﻨﺎﹰ ﻋﻤﻴﺎﺀَ ،ﺣﱴ ﻳﻔﺘﺢ ﺍﷲُ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﴿ .ﻭﻟﹶﺎ ﺗﻄِﻊ ﻣﻦ ﺃﹶﻏﹾﻔﹶ ﹾﻠﻨﺎ
ﻗﹶ ﹾﻠﺒﻪ ﻋﻦ ﺫِﻛﹾﺮِﻧﺎ ﻭﺍﺗﺒﻊ ﻫﻮﺍﻩ ﻭﻛﹶﺎﻥﹶ ﺃﹶﻣﺮﻩ ﻓﹸﺮﻃﺎﹰ ﴾ .
ﺇﱃ ﺃﻫﻞِ ﺍﳌﺼﺎﺋﺐِ
ﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) :ﻣﻦ ﻗﺒﻀﺖ ﺻﻔﻴﻪ ﻣﻦ ﺃﻫﻞِ ﺍﻟﺪﻧﻴﺎ ﰒﱠ ﺍﺣﺘﺴﺒﻪ ﻋﻮﺿـﺘﻪ ﻣﻨـﻪ
ﺍﳉﻨﺔ (( .ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ .
ﻓﺄﻧﺖ ﺍﻟﻴﻮﻡ ﺃﻭﻋﻆﹸ ﻣﻨﻚ ﺣﻴـﹰﺎ ﻭﻛﺎﻧﺖ ﰲ ﺣﻴﺎﺗِﻚ ﱄ ﻋﻈﺎﺕ
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢ )) :ﻣﻦ ﺍﺑﺘﻠﻴﺘﻪ ﲝﺒﻴﺒﺘﻴﻪِ ) ﺃﻱ ﻋﻴﻨﻴﻪِ ( ﻋﻮﺿﺘﻪ ﻣﻨﻬﻤﺎ ﺍﳉﻨـﺔ (( .
﴿ ﻓﹶﺈِﻧﻬﺎ ﻟﹶﺎ ﺗﻌﻤﻰ ﺍﻟﹾﺄﹶﺑﺼﺎﺭ ﻭﻟﹶﻜِﻦ ﺗﻌﻤﻰ ﺍﻟﹾﻘﹸﻠﹸﻮﺏ ﺍﻟﱠﺘِﻲ ﻓِﻲ ﺍﻟﺼﺪﻭﺭِ ﴾ .
ﻭﰲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢٍ )) :ﺇﻥﱠ ﺍﷲ – ﻋﺰ ﻭﺟﻞﱠ – ﺇﺫﺍ ﻗﺒﺾ ﺍﺑﻦ ﺍﻟﻌﺒـﺪِ ﺍﳌـﺆﻣﻦِ ﻗـﺎﻝ
ﻟﻠﻤﻼﺋﻜﺔِ :ﻗﺒﻀﺘﻢ ﺍﺑﻦ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦِ ؟ ﻗﺎﻟﹸﻮﺍ :ﻧﻌﻢ . ﻗﺎﻝ :ﻗﺒﻀﺘﻬﻢ ﲦﺮﺓ ﻓـﺆﺍﺩِﻩ ؟ ﻗـﺎﻟﻮﺍ :
ﻧﻌﻢ .ﻗﺎﻝ :ﻣﺎﺫﺍ ﻗﺎﻝ ﻋﺒﺪﻱ ؟ ﻗﺎﻟﻮﺍ :ﺣﻤﺪﻙ ﻭﺍﺳﺘﺮﺟﻊ . ﻗﺎﻝ :ﺍﺑﻨﻮﺍ ﻟﻌﺒﺪﻱ ﺑﻴﺘﺎﹰ ﰲ ﺍﳉﻨﺔِ ،
ﳊﻤﺪِ (( .ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ .
ﻭﲰﻮﻩ ﺑﻴﺖ ﺍ ﹶ
ﻭﰲ ﺍﻷﺛﺮِ :ﻳﺘﻤﻨﻰ ﺃﻧﺎﺱ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ ﺃﻧﻬﻢ ﻗﹸﺮِﺿﻮﺍ ﺑﺎﳌﻘﺎﺭﺽِ ،ﳌِﺎ ﻳﺮﻭﻥ ﻣﻦ ﺣﺴﻦِ ﻋﻘـﱮ
ﻭﺛﻮﺍﺏِ ﺍﳌﺼﺎﺑﲔ ﴿ .ﺇِﻧﻤﺎ ﻳﻮﻓﱠﻰ ﺍﻟﺼﺎﺑِﺮﻭﻥﹶ ﺃﹶﺟﺮﻫﻢ ﺑِ ﻐﻴﺮِ ﺣِﺴﺎﺏٍ ﴾ ﴿ ،ﺳﻼﹶﻡ ﻋﻠﹶـﻴﻜﹸﻢ ﺑِﻤـﺎ
ﺻﺒﺮﺗﻢ ﴿ ، ﴾ ﺭﺑﻨﺎ ﺃﹶﻓﹾﺮِﻍﹾ ﻋ ﹶﻠﻴﻨﺎ ﺻﺒﺮﺍﹰ ﴾ ﴿ ،ﻭﺍﺻﺒِﺮ ﻭﻣﺎ ﺻﺒﺮﻙ ﺇِﻻﱠ ﺑِﺎﻟﻠﹼـﻪِ ﴾ ﴿ ،ﻓﹶﺎﺻـﺒِﺮ ﺇِﻥﱠ
ﻭﻋﺪ ﺍﻟﻠﱠﻪِ ﺣﻖ. ﴾
ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﺇﻥﱠ ﻋِﻈﹶﻢ ﺍﳉﺰﺍﺀِ ﻣﻦ ﻋِﻈﻢِ ﺍﻟﺒﻼﺀِ ،ﻭﺇﻥﱠ ﺍﷲ ﺇﺫﺍ ﺃﺣﺐ ﻗﻮﻣﺎﹰ ﺍﺑـﺘﻼﻫﻢ،
ﻓﻤﻦ ﺭﺿﻲ ﻓﻠﻪ ﺍﻟﺮﺿﺎ ،ﻭﻣﻦ ﺳﺨِﻂ ﻓﻠﹸﻪ ﺍﻟﺴﺨﻂﹸ (( .ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ .
ﺇﻥﱠ ﰲ ﺍﳌﺼﺎﺋﺐِ ﻣﺴﺎﺋﻞﹶ :ﺍﻟﺼﱪ ﻭﺍﻟﻘﺪﺭ ﻭﺍﻷﺟﺮ ، ﻭﻟﻴﻌﻠﻢِ ﺍﻟﻌﺒﺪ ﺍﻥﱠ ﺍﻟﺬﻱ ﺃﺧﺬ ﻫﻮ ﺍﻟـﺬﻱ
ﺃﻋﻄﻰ ،ﻭﺃﻥﱠ ﺍﻟﺬﻱ ﺳﻠﺐ ﻫﻮ ﺍﻟﺬﻱ ﻣﻨﺢ ﴿ ،ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻳﺄﹾﻣﺮﻛﹸﻢ ﺃﹶﻥ ﺗﺆﺩﻭﺍﹾ ﺍﻷَﻣﺎﻧﺎﺕِ ﺇِﻟﹶﻰ ﺃﹶﻫﻠِﻬﺎ ﴾ .
ﻭﻻﺑﺪ ﻳﻮﻣﺎﹰ ﺃﻥﹾ ﺗـﺮﺩ ﺍﻟﻮﺩﺍﺋـﻊ ﻭﻣﺎ ﺍﳌﺎﻝﹸ ﻭﺍﻷﻫﻠﻮﻥ ﺇﻻ ﻭﺩِﻳﻌـﺔﹲ
ﻣﺸﺎﻫﺪ ﺍﻟﺘﻮﺣﻴﺪ
ﺇﻥﱠ ﻣﻦ ﻣﺸﺎﻫﺪِ ﺍﻟﺘﻮﺣﻴﺪِ ﻋﻨﺪ ﺍﻷﺫﻳﺔِ ) ﺍﺳﺘﻘﺒﺎﻝِ ﺍﻷﺫﻯ ﻣﻦ ﺍﻟﻨﺎﺱِ ( ﺃﻣﻮﺭﺍﹰ :
ﺃﻭﻟﹸﻬﺎ ﻣﺸﻬﺪ ﺍﻟﻌﻔﹾﻮِ :ﻭﻫﻮ ﻣﺸﻬﺪ ﺳﻼﻣﺔِ ﺍﻟﻘﻠﺐِ ،ﻭﺻﻔﺎﺋﻪِ ﻭﻧﻘﺎﺋِﻪ ﳌـﻦ ﺁﺫﺍﻙ ،ﻭﺣـ
ﺐ
ﺍﳋﲑِ ﻭﻫﻲ ﺩﺭﺟﺔﹲ ﺯﺍﺋﺪﺓﹲ .ﻭﺇﻳﺼﺎﻝﹸ ﺍﳋﹶﻴﺮِ ﻭﺍﻟﻨﻔﻊِ ﻟﻪ ،ﻭﻫﻲ ﺩﺭﺟﺔ ﺃﻋﻠﻰ ﻭﺃﻋﻈﻢ ، ﻓﻬـﻲ ﺗﺒـﺪﺃ
ﺑﻜﻈﹾﻢِ ﺍﻟﻐﻴﻆِ ،ﻭﻫﻮ :ﺃﻥﹾ ﻻ ﺗﺆﺫﻱ ﻣﻦ ﺁﺫﺍﻙ ،ﰒﱠ ﺍﻟﻌﻔﻮ ،ﻭﻫﻮ ﺃﻥﹾ ﺗﺴﺎﳏﻪ ، ﻭﺃﻥﹾ ﺗﻐﻔﺮ ﻟﻪ ﺯﻟﱠﺘﻪ.
ﻭﺍﻹﺣﺴﺎﻥِ ،ﻭﻫﻮ :ﺃﻥﹾ ﺗﺒﺎﺩﻟﻪ ﻣﻜﺎﻥ ﺍﻹﺳﺎﺀﺓِ ﻣﻨﻪ ﺇﺣﺴﺎﻧﺎﹰ ﻣﻨﻚ ﴿ ،ﻭﺍﻟﹾﻜﹶﺎﻇِﻤِﲔ ﺍﻟﹾ ﻐﻴﻆﹶ ﻭﺍﻟﹾﻌﺎﻓِﲔ
ﻋﻦِ ﺍﻟﻨﺎﺱِ ﻭﺍﻟﻠﹼﻪ ﻳﺤِﺐ ﺍﻟﹾﻤﺤﺴِﻨِﲔ ﴿ ، ﴾ ﻓﹶﻤﻦ ﻋﻔﹶﺎ ﻭﺃﹶﺻﻠﹶﺢ ﻓﹶﺄﹶ ﺟﺮﻩ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﴾ ﴿ ،ﻭﻟﹾﻴﻌﻔﹸـﻮﺍ
ﻭﻟﹾﻴﺼﻔﹶﺤﻮﺍ ﴾ .
ﻭﰲ ﺍﻷﺛﺮِ )) :ﺇﻥﱠ ﺍﷲ ﺃﻣﺮﱐ ﺃﻥﹾ ﺃﺻِﻞﹶ ﻣﻦ ﻗﻄﻌﲏ ،ﻭﺃﻥﹾ ﺃﻋﻔﻮ ﻋﻤﻦ ﻇﻠﻤﻨِﻲ ﻭﺃﻥﹾ ﺃﹸﻋﻄﻲ
ﻣﻦ ﺣﺮﻣﻨِﻲ (( .
ﻭﻣﺸﻬﺪ ﺍﻟﻘﻀﺎﺀِ :ﻭﻫﻲ ﺃﻥﹾ ﺗﻌﻠﻢ ﺃﻧﻪ ﻣﺎ ﺁﺫﺍﻙ ﺇﻻ ﺑﻘﻀﺎﺀٍ ﻣﻦ ﺍﷲِ ﻭﻗﹶﺪﺭٍ ،ﻓﺈﻥﱠ ﺍﻟﻌﺒﺪ ﺳﺒﺐ
ﻣﻦ ﺍﻷﺳﺒﺎﺏِ ،ﻭﺃﻥﱠ ﺍﳌﻘﺪﺭ ﻭﺍﻟﻘﺎﺿﻲ ﻫﻮ ﺍﷲُ ،ﻓﺘﺴﻠﱢﻢ ﻭﺗﺬﹾﻋﻦ ﳌﻮﻻﻙ .
ﻭﻣﺸﻬﺪ ﺍﻟﻜﻔﺎﺭﺓِ :ﻭﻫﻲ ﺃﻥﱠ ﻫﺬﺍ ﺍﻷﺫﻯ ﻛﻔﺎﺭﺓﹲ ﻣﻦ ﺫﻧﻮﺑﻚ ﻭﺣﻂﱞ ﻣﻦ ﺳﻴﺌﺎﺗِﻚ ،ﻭﳏـﻮ
ﻟﺰﻻﹼﺗِﻚ ،ﻭﺭﻓﻌﺔﹲ ﻟﺪﺭﺟﺎﺗِﻚ ﴿ ،ﻓﹶﺎﻟﱠﺬِﻳﻦ ﻫﺎﺟﺮﻭﺍﹾ ﻭﺃﹸﺧﺮِﺟﻮﺍﹾ ﻣِﻦ ﺩِﻳﺎﺭِﻫِﻢ ﻭﺃﹸﻭﺫﹸﻭﺍﹾ ﻓِـﻲ ﺳـﺒِﻴﻠِﻲ
ﻭﻗﹶﺎﺗﻠﹸﻮﺍﹾ ﻭ ﹸﻗﺘِﻠﹸﻮﺍﹾ ﻷُﻛﹶﻔﱢﺮﻥﱠ ﻋﻨﻬﻢ ﺳﻴﺌﹶﺎﺗِﻬِﻢ. ﴾
ﻣﻦ ﺍﳊﻜﻤﺔِ ﺍﻟﱵ ﻳﺆﺗﺎﻫﺎ ﻛﺜﲑ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ،ﻧﺰﻉ ﻓﺘﻴﻞِ ﺍﻟﻌﺪﺍﻭﺓِ ﴿ ،ﺍﺩﻓﹶـﻊ ﺑِـﺎﻟﱠﺘِﻲ ﻫِـﻲ
ﺃﹶﺣﺴﻦ ﻓﹶﺈِﺫﹶﺍ ﺍﻟﱠﺬِﻱ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﻋﺪﺍﻭﺓﹲ ﻛﹶﺄﹶﻧﻪ ﻭﻟِﻲ ﺣﻤِﻴﻢ )) ، ﴾ ﺍﳌﺴﻠﻢ ﻣﻦ ﺳﻠِﻢ ﺍﳌﺴﻠﻤﻮﻥ ﻣﻦ
ﻟﺴﺎﻧِﻪ ﻭﻳﺪﻩِ (( .
ﺃﻱ : ﺃﻥ ﺗﻠﹾﻘﹶﻰ ﻣﻦ ﺁﺫﺍﻙ ﺑِﺒِﺸﺮ ﻭﺑﻜﻠﻤﺔٍ ﻟﻴﻨﺔٍ ،ﻭﺑﻮﺟﻪٍ ﻃﻠﻴﻖٍ ،ﻟﺘﱰﻉ ﻣﻨﻪ ﺃﺗﻮﻥ ﺍﻟﻌـﺪﺍﻭﺓِ ،
ﻫِﻲ ﺃﹶﺣﺴﻦ ﺇِﻥﱠ ﺍﻟﺸﻴﻄﹶﺎﻥﹶ ﻳﱰﹶﻍﹸ ﺑﻴﻨﻬﻢ. ﴾ ﻭﺗﻄﻔﺊ ﻧﺎﺭ ﺍﳋﺼﻮﻣِﺔ ﴿ ﻭﻗﹸﻞ ﻟﱢﻌِﺒﺎﺩِﻱ ﻳﻘﹸﻮﻟﹸﻮﺍﹾ ﺍﻟﱠﺘِﻲ
ﺻﺤﻴﻔﺔﹲ ﻭﻋﻠﻴﻬﺎ ﺍﻟﺒِﺸﺮ ﻋﻨـﻮﺍﻥﹸ ﻛﹲﻦ ﺭﻳﻖ ﺍﻟﺒِﺸﺮِ ﺇﻥﱠ ﺍﳊﹸﺮ ﺷﻴﻤﺘ ﻪ
ﻭﻣﻦ ﻣﺸﺎﻫﺪِ ﺍﻟﺘﻮﺣﻴﺪِ ﰲ ﺃﺫﻯ ﻣﻦ ﻳﺆﺫﻳﻚ :
ﻣﺸﻬﺪ ﻣﻌﺮﻓﺔِ ﺗﻘﺼﲑِ ﺍﻟﻨﻔﺲِ :ﻭﻫﻮ ﺍﻥﱠ ﻫﺬﺍ ﱂ ﻳﺴﻠﱠﻂِ ﻋﻠﻴﻚ ﺇﻻ ﺑﺬﻧﻮﺏٍ ﻣﻨـﻚ ﺃﻧـﺖ ،
﴿ﺃﹶﻭﻟﹶﻤﺎ ﺃﹶﺻﺎﺑﺘﻜﹸﻢ ﻣﺼِﻴﺒﺔﹲ ﻗﹶﺪ ﺃﹶﺻﺒﺘﻢ ﻣﺜﹾ ﹶﻠﻴﻬﺎ ﻗﹸ ﹾﻠﺘﻢ ﺃﹶﻧﻰ ﻫـﺬﹶﺍ ﻗﹸﻞﹾ ﻫﻮ ﻣِﻦ ﻋِﻨـﺪِ ﺃﹶﻧﻔﹸﺴِـﻜﹸﻢ، ﴾
﴾ ﴿ﻭﻣﺎ ﺃﹶﺻﺎﺑﻜﹸﻢ ﻣﻦ ﻣﺼِﻴﺒﺔٍ ﻓﹶﺒِﻤﺎ ﻛﹶﺴﺒﺖ ﺃﹶﻳﺪِﻳﻜﹸﻢ
ﻭﻫﻨﺎﻙ ﻣﺸﻬﺪ ﻋﻈﻴﻢ ، ﻭﻫﻮ ﻣﺸﻬﺪ ﲢﻤﺪ ﺍﷲ ﻋﻠﻴﻪِ ﻭﺗﺸﻜﺮﻩ ،ﻭﻫﻮ :ﺃﻥﹾ ﺟﻌﻠﻚ ﻣﻈﻠﻮﻣﺎﹰ
ﻻ ﻇﺎﳌﺎﹰ .
ﻭﺑﻌﺾ ﺍﻟﺴﻠﻒِ ﻛﺎﻥ ﻳﻘﻮﻝﹸ :ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﹾﲏ ﻣﻈﻠﻮﻣﺎﹰ ﻻ ﻇﺎﳌﺎﹰ .ﻭﻫﺬﺍ ﻛﺎﺑﻨﻲ ﺁﺩﻡ ،ﺇﺫ ﻗـﺎﻝ
ﺧﲑﳘﺎ ﴿ :ﻟﹶﺌِﻦ ﺑﺴﻄﺖِ ﺇﻟﹶﻲ ﻳﺪﻙ ﻟِﺘﻘﹾﺘ ﹶﻠﻨِﻲ ﻣﺎ ﺃﹶﻧﺎﹾ ﺑِﺒﺎﺳِﻂٍ ﻳﺪِﻱِ ﺇﻟﹶﻴﻚ ﻟﹶﺄﹶ ﹾﻗﺘﻠﹶﻚ ﺇِﻧﻲ ﺃﹶﺧﺎﻑ ﺍﻟﻠﹼـﻪ
ﺭﺏ ﺍﻟﹾﻌﺎﻟﹶﻤِﲔ. ﴾
ﻭﻫﻨﺎﻙ ﻣﺸﻬﺪ ﻟﻄﻴﻒ ﺁﺧﺮ ، ﻭﻫﻮ :ﻣﺸﻬﺪ ﺍﻟﺮﲪﺔِ ﻭﻫﻮ :ﺇﻥ ﺗﺮﺣﻢ ﻣـﻦ ﺁﺫﺍﻙ ،ﻓﺈﻧـﻪ
ﻳﺴﺘﺤﻖ ﺍﻟﺮﲪﺔﹶ ،ﻓﺈﻥﱠ ﺇﺻﺮﺍﺭﻩ ﻋﻠﻰ ﺍﻷﺫﻯ ،ﻭﺟﺮﺃﺗﻪ ﻋﻠﻰ ﳎﺎﻫﺮﺓِ ﺍﷲِ ﺑﺄﺫﻳﺔِ ﻣﺴﻠﻢٍ :ﻳﺴـﺘﺤﻖ ﺃﻥ
ﺗﺮﻕ ﻟﻪ ، ﻭﺃﻥﹾ ﺗﺮﺣﻤﻪ ، ﻭﺃﻥﹾ ﺗﻨﻘﺬﻩ ﻣﻦ ﻫﺬﺍ )) ،ﺍﻧﺼﺮ ﺃﺧﺎﻙ ﻇﺎﳌﺎﹰ ﺃﻭ ﻣﻈﻠﻮﻣﺎﹰ (( .
ﻭﳌﱠﺎ ﺁﺫﻯ ﻣِﺴﻄﹶﺢ ﺃﺑﺎ ﺑﻜﺮٍ ﰲ ﻋِﺮﺿِﻪِ ﻭﰲ ﺍﺑﻨﺘِﻪِ ﻋﺎﺋﺸﺔ ،ﺣﻠﻒ ﺃﺑﻮ ﺑﻜﺮٍ ﻻ ﻳﻨﻔـﻖ ﻋﻠـﻰ
ﻣﺴﻄﺢٍ ،ﻭﻛﺎﻥ ﻓﻘﲑﺍﹰ ﻳﻨﻔﻖ ﻋﻠﻴﻪ ﺃﺑﻮ ﺑﻜﺮٍ ،ﻓﺄﻧﺰﻝ ﺍﷲُ ﴿ :ﻭﻟﹶﺎ ﻳﺄﹾﺗﻞِ ﺃﹸﻭﻟﹸﻮﺍ ﺍﻟﹾﻔﹶﻀﻞِ ﻣِﻨﻜﹸﻢ ﻭﺍﻟﺴﻌﺔِ
ﺃﹶﻥ ﻳ ﺆﺗﻮﺍ ﺃﹸﻭﻟِﻲ ﺍﻟﹾﻘﹸﺮﺑﻰ ﻭﺍﻟﹾﻤﺴﺎﻛِﲔ ﻭﺍﻟﹾﻤﻬﺎ ِﺟﺮِﻳﻦ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﱠﻪِ ﻭﻟﹾﻴﻌﻔﹸﻮﺍ ﻭﻟﹾﻴﺼﻔﹶﺤﻮﺍ ﺃﹶﻟﹶﺎ ﺗﺤِﺒﻮﻥﹶ
ﺃﹶﻥ ﻳﻐﻔِﺮ ﺍﻟﻠﱠﻪ ﻟﹶﻜﹸﻢ . ﴾ ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮٍ :ﺑﻠﻰ ﺃﹸﺣِﺐ ﺃﻥ ﻳﻐﻔﺮ ﺍﷲُ ﱄ .ﻓﺄﻋﺎﺩ ﻟﻪ ﺍﻟﻨﻔﻘﺔ ﻭﻋﻔﺎ ﻋﻨﻪ.
ﻭﻗﺎﻝ ﻋﻴﻴﻨﻪ ﺑﻦ ﺣِﺼﻦٍ ﻟﻌﻤﺮ :ﻫﻴﻪِ ﻳﺎ ﻋﻤﺮ ؟ ﻭﺍﷲ ﻣﺎ ﺗﻌﻄﻴﻨﺎ ﺍﳉﹶـﺰﻝﹶ ،ﻭﻻ ﲢﻜـﻢ ﻓﻴﻨـﺎ
ﺑﺎﻟﻌﺪﻝِ .ﻓﻬﻢ ﺑﻪ ﻋﻤﺮ ، ﻓﻘﺎﻝ ﺍﳊﺮ ﺑﻦ ﻗﻴﺲ :ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ،ﺇﻥﱠ ﺍﷲ ﻳﻘﻮﻝ ﴿ :ﺧﺬِ ﺍﻟﹾﻌﻔﹾـﻮ
ﻭﺃﹾﻣﺮ ﺑِﺎﻟﹾﻌﺮﻑِ ﻭﺃﹶ ﻋﺮِﺽ ﻋﻦِ ﺍﻟﹾﺠﺎﻫِﻠِﲔ ، ﴾ ﻗﺎﻝ :ﻓﻮﺍﷲِ ﻣﺎ ﺟﺎﻭﺯﻫﺎ ﻋﻤﺮ ، ﻭﻛﺎﻥ ﻭﻗﱠﻔﺎﹰ ﻋﻨـﺪ
ﻛﺘﺎﺏِ ﺍﷲِ .
ﻭﻗﺎﻝ ﻳﻮﺳﻒ ﺇﺧﻮﺗِﻪِ ﴿ :ﻗﹶﺎﻝﹶ ﻻﹶ ﺗﺜﹾﺮﻳﺐ ﻋ ﹶﻠﻴﻜﹸﻢ ﺍﻟﹾﻴﻮﻡ ﻳﻐﻔِﺮ ﺍﻟﻠﹼﻪ ﻟﹶﻜﹸـﻢ ﻭﻫـﻮ ﺃﹶﺭﺣـﻢ
ﺍﻟﺮﺍﺣِﻤِﲔ. ﴾
ﻭﺃﻋﻠﻨﻬﺎ rﰲ ﺍﳌﻸِ ﻓﻴﻤﻦ ﺁﺫﺍﻩ ﻭﻃﺮﺩﻩ ﻭﺣﺎﺭﺑﻪ ﻣﻦ ﻛﻔﺎﺭِ ﻗﺮﻳﺶ ،ﻗﺎﻝ )) :ﺍﺫﻫﺒﻮﺍ ﻓﺄﻧﺘﻢ
ﺍﻟﻄﻠﻘﺎﺀُ (( ﻗﺎﳍﺎ ﻳﻮﻡ ﺍﻟﻔﺘﺢِ ،ﻭﰲِ ﺍﳊﺪﻳﺚِ )) :ﻟﻴﺲ ﺍﻟﺸﺪﻳﺪ ﺑﺎﻟﺼﺮﻋﺔِ ،ﺇﻧﻤﺎ ﺍﻟﺸﺪﻳﺪ ﺍﻟـﺬﻱ
ﳝﻠﻚ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐِ (( .
ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙِ :
ﻓﻜﹾﻦ ﳍ ﻢ ﻛﺬﻱ ﺍﻟﺮﺣِﻢِ ﺍﻟﺸﻔﻴ ِﻖ ﺇﺫﺍ ﺻﺎﺣﺒﺖ ﻗﻮﻣـﺎﹰ ﺃﻫـﻞ ﻭﺩ
ﻓﺘﺒﻘﻰ ﰲ ﺍﻟﺰﻣﺎﻥِ ﺑـﻼ ﺭﻓﻴـﻖِ ﻭﻻ ﺗﺄﺧﺬﹾ ﺑﺰﻟﱠـﺔِ ﻛـﻞﱢ ﻗـﻮﻡٍ
ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻣﻮﺟﻮﺩ ﰲ ﺍﻹﳒﻴﻞ :ﺍﻏﻔﺮ ﳌﻦ ﺃﺧﻄﺄ ﻋﻠﻴﻚ ﻣﺮﺓﹰ ﺳﺒﻊ ﻣﺮﺍﺕٍ ﴿ ﻣـﻦ ﻋﻔﹶـﺎ
ﺟﺮﻩ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﴾
ﻭﺃﹶﺻﻠﹶﺢ ﻓﹶﺄﹶ
ﺃﻱ : ﻣﻦ ﺃﺧﻄﺄ ﻋﻠﻴﻚ ﻣﺮﺓﹰ ﻓﻜﺮﺭ ﻋﻠﻴﻪ ﺍﻟﻌﻔﹾﻮ ﺳﺒﻊ ﻣﺮﺍﺕٍ ،ﻟﻴﺴﻠﻢ ﻟﻚ ﺩﻳﻨﻚ ﻭﻋِﺮﺿﻚ ،
ﻭﻳﺮﺗﺎﺡ ﻗﻠﺒﻚ ،ﻓﺈﻥﱠ ﺍﻟﻘﹶﺼﺎﺹ ﻣﻦ ﺃﻋﺼﺎﺑِﻚ ﻭﻣﻦ ﺩﻣِﻚ ،ﻭﻣﻦ ﻧﻮﻣِﻚ ﻭﻣـﻦ ﺭﺍﺣﺘِـﻚ ﻭﻣـﻦ
ﻋِﺮﺿِﻚ ،ﻭﻟﻴﺲ ﻣﻦ ﺍﻵﺧﺮﻳﻦ .
ﻗﺎﻝ ﺍﳍﻨﻮﺩ ﰲ ﻣﺜﻞٍ ﳍﻢ » :ﺍﻟﺬﻱ ﻳﻘﻬﺮ ﻧﻔﺴﻪ :ﺃﺷﺠﻊ ﻣﻦ ﺍﻟﺬﻱ ﻳﻔﺘﺢ ﻣﺪﻳﻨﺔﹰ « ﴿ .ﺇِﻥﱠ ﺍﻟـﻨﻔﹾﺲ
ﻷَﻣﺎﺭﺓﹲ ﺑِﺎﻟﺴﻮﺀِ ﺇِﻻﱠ ﻣﺎ ﺭﺣِﻢ ﺭﺑﻲ. ﴾
ﻭﻗﻔـــﺔﹲ
» ﺃﻣﺎ ﺩﻋﻮﺓﹸ ﺫﻱ ﺍﻟﻨﻮﻥِ ،ﻓﺈﻥﱠ ﻓﻴﻬﺎ ﻣﻦ ﻛﻤﺎﻝِ ﺍﻟﺘﻮﺣﻴﺪِ ﻭﺍﻟﺘﱰﻳﻪِ ﻟﻠﺮﺏ ﺗﻌﺎﱃ ،ﻭﺍﻋﺘـﺮﺍﻑِ ﺍﻟﻌﺒـ ِﺪ
ﺑﻈﻠﻤﻪِ ﻭﺫﻧﺒﻪ ،ﻣﺎ ﻫﻮ ﻣﻦ ﺃﺑﻠﻎ ﺃﺩﻭﻳﺔِ ﺍﻟﻜﺮﺏِ ﻭﺍﳍﻢ ﻭﺍﻟﻐﻢ ، ﻭﺃﺑﻠﻎ ﺍﻟﻮﺳﺎﺋﻞِ ﺇﱃ ﺍﷲِ ﺳـﺒﺤﺎﻧﻪ ﰲ
ﻗﻀﺎﺀِ ﺍﳊﻮﺍﺋﺞِ ﻓﺈﻥﱠ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﱰﻳﻪ ﻭﺗﻀﻤﻨﺎﻥِ ﺇﺛﺒﺎﺕ ﻛﻞﱢ ﻛﻤﺎﻝٍ ﷲِ ،ﻭﺳﻠﺐ ﻛﻞﱢ ﻧﻘﺺٍ ﻭﻋﻴـ ٍ
ﺐ
ﻭﲤﺜﻴﻞٍ ﻋﻨﻪ .ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻈﻠﻢِ ﻳﺘﻀﻤﻦ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪِ ﺑﺎﻟﺸﺮﻉِ ﻭﺍﻟﺜـﻮﺍﺏِ ﻭﺍﻟﻌﻘـﺎﺏِ ،ﻭﻳﻮﺟـﺐ
ﺍﻧﻜﺴﺎﺭﻩ ﻭﺭﺟﻮﻋﻪ ﺇﱃ ﺍﷲِ ،ﻭﺍﺳﺘﻘﺎﻟﺘﻪ ﻋﺜﺮﺗﻪ ،ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﻌﺒﻮﺩﻳﺘﻪِ ﻭﺍﻓﺘﻘﺎﺭِﻩ ﺇﱃ ﺭﺑـﻪ ﻓﻬﺎﻫﻨـﺎ
ﺃﺭﺑﻌﺔ ﺃﻣﻮﺭٍ ﻗﺪ ﻭﻗﻊ ﺍﻟﺘﻮﺳﻞﹸ ﺎ :ﺍﻟﺘﻮﺣﻴﺪ ، ﻭﺍﻟﺘﱰﻳﻪ ، ﻭﺍﻟﻌﺒﻮﺩﻳﺔﹸ ،ﻭﺍﻻﻋﺘﺮﺍﻑ. «
﴿ ﻭﺑﺸﺮِ ﺍﻟﺼﺎﺑِﺮِﻳﻦ {١٥٥}ﺍﻟﱠﺬِﻳﻦ ﺇِﺫﹶﺍ ﺃﹶﺻﺎﺑﺘﻬﻢ ﻣﺼِﻴﺒﺔﹲ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺇِﻧﺎ ﻟِﻠﹼـﻪِ ﻭِﺇﻧــﺎ ِﺇﻟﹶﻴـﻪِ
ﺭﺍﺟِﻌﻮﻥﹶ} {١٥٦ﺃﹸﻭﻟﹶـﺌِﻚ ﻋ ﹶﻠﻴﻬِﻢ ﺻ ﹶﻠﻮﺍﺕ ﻣﻦ ﺭﺑﻬِﻢ ﻭﺭﺣﻤﺔﹲ ﻭﺃﹸﻭﻟﹶـﺌِﻚ ﻫﻢ ﺍﻟﹾﻤﻬﺘﺪﻭﻥﹶ ﴾ .
ﺍﻋﱳِ ﺑﺎﻟﻈﺎﻫﺮِ ﻭﺍﻟﺒﺎﻃﻦِ
ﺻﻔﺎﺀُ ﺍﻟﻨﻔﺲِ ﺑﺼﻔﺎﺀِ ﺍﻟﺜﻮﺏِ ،ﻭﻫﻨﺎ ﺃﻣﺮ ﻟﻄﻴﻒ ﻭﺷﻲﺀٌ ﺷﺮﻳﻒ ،ﻭﻫﻮ ﺃﻥﱠ ﺑﻌﺾ ﺍﳊﻜﻤـﺎﺀِ
ﻳﻘﻮﻝﹸ :ﻣﻦِ ﺍﺗﺴﺦ ﺛﻮﺑﻪ ،ﺗﻜﺪﺭﺕ ﻧﻔﺴﻪ .ﻭﻫﺬﺍ ﺃﻣﺮ ﻇﺎﻫﺮ.
ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱِ ﻳﺄﺗﻴﻪِ ﺍﻟﻜﹶﺪﺭ ﺑﺴﺒﺐِ ﺍﺗﺴﺎﺥ ﺛﻮﺑِﻪِ ،ﺃﻭ ﺗﻐﻴﺮِ ﻫِﻨﺪﺍﻣِﻪِ ،ﺃﻭ ﻋـﺪﻡِ ﺗﺮﺗﻴـ ِ
ﺐ
ﻣﻜﺘﺒﺘِﻪِ ،ﺃﻭ ﺍﺧﺘﻼﻁِ ﺍﻷﻭﺭﺍﻕِ ﻋﻨﺪﻩ ،ﺃﻭ ﺍﺿﻄﺮﺍﺏِ ﻣﻮﺍﻋﻴﺪِﻩ ﻭﺑﺮﻧﺎﻣِﺠِﻪ ﺍﻟﻴﻮﻣﻲ ، ﻭﺍﻟﻜـﻮﻥﹸ ﺑـﲏ
ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡِ ،ﻓﻤﻦ ﻋﺮﻑ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦِ ،ﻋﻠﻢ ﺃﻧﻪ ﺟﺎﺀ ﻟﺘﻨﻈﻴﻢِ ﺣﻴﺎﺓِ ﺍﻟﻌﺒﺪِ ،ﻗﻠﻴﻠِﻬﺎ ﻭﻛﺜﲑِﻫـﺎ
،ﺻﻐﲑِﻫﺎ ﻭﺟﻠﻴﻠِﻬﺎ ،ﻭﻛﻞﱡ ﺷﻲﺀٍ ﻋﻨﺪﻩ ﲝﺴﺒﺎﻥٍ ﴿ ﻣﺎ ﻓﹶﺮﻃﹾﻨﺎ ﻓِﻲ ﺍﻟﻜِﺘﺎﺏِ ﻣِـﻦ ﺷـﻲﺀٍ ﴾ .ﻭﰲ
ﺣﺪﻳﺚٍ ﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ )) : ﺇﻥﱠ ﺍﷲ ﻧﻈﻴﻒ ﳛﺐ ﺍﻟﻨﻈﺎﻓﺔ (( .
ﻭﻋﻨﺪ ﻣﺴﻠﻢٍ ﰲ ﺍﻟﺼﺤﻴﺢِ )) :ﺇﻥﱠ ﺍﷲ ﲨﻴﻞﹲ ﳛﺐ ﺍﳉﻤﺎﻝ (( .
ﻭﰲ ﺣﺪﻳﺚٍ ﺣﺴﻦٍ )) :ﲡﻤﻠﹸﻮﺍ ﺣﱴ ﺗﻜﻮﻧﻮﺍ ﻛﺄﻧﻜﻢ ﺷﺎﻣﺔﹲ ﰲ ﻋﻴﻮﻥِ ﺍﻟﻨﺎﺱِ (( .
ﻣﺸﻲ ﺍﳉﻤﺎﻝِ ﺇﱃ ﺍﳉِﻤﺎﻝِ ﺍﻟﺒـﺰﻝِ ﳝﺸﻮﻥ ﰲ ﺍﳊﹸﻠﻞِ ﺍﳌﻀﺎﻋﻒِ ﻧﺴﺠﻬﺎ
ﺯﺃﻭﻝﹸ ﺍﳉﻤﺎﻝِ :ﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻐﺴﻞِ .ﻭﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ )) :ﺣﻖ ﻋﻠﻰ ﺍﳌﺴﻠﻢِ ﺃﻥﹾ ﻳﻐﺘﺴﻞ ﰲ
ﻛﻞﱢ ﺳﺒﻌﺔِ ﺃﻳﺎﻡٍ ﻳﻮﻣﺎﹰ ،ﻳﻐﺴﻞﹸ ﻓﻴﻪ ﺭﺃﺳﻪ ﻭﺟﺴﻤﻪ. ((
ﻫﺬﺍ ﻋﻠﻰ ﺃﻗﻞﱢ ﺗﻘﺪﻳﺮٍ .ﻭﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ ﻳﻐﺘﺴﻞﹸ ﻛﻞﱠ ﻳﻮﻡٍ ﻣﺮﺓﹰ ﻛﻌﺜﻤﺎﻥ ﺑﻦِ ﻋﻔﺎﻥ ﻓﻴﻤﺎ
ﻭﺭﺩ ﻋﻨﻪ ﴿ ، ﻫﺬﹶﺍ ﻣ ﻐﺘﺴﻞﹲ ﺑﺎﺭِﺩ ﻭﺷﺮﺍﺏ. ﴾
ﻭﻣﻨﻬﺎ ﺧﺼﺎﻝﹸ ﺍﻟﻔﻄﺮﺓِ :ﻛﺈﻋﻔﺎﺀِ ﺍﻟﻠﺤﻴِﺔ ﻭﻗﺺ ﺍﻟﺸﺎﺭﺏِ ،ﻭﺗﻘﻠﻴﻢِ ﺍﻷﻇﺎﻓﺮِ ،ﻭﺃﺧﺬِ ﺍﻟﺸـﻌﺮِ
ﺍﻟﺰﺍﺋﺪِ ﻣﻦ ﺍﳉﺴﻢِ ،ﻭﺍﻟﺴﻮﺍﻙِ ،ﻭﺍﻟﻄﱢﻴﺐِ ،ﻭﲣﻠﻴﻞِ ﺍﻷﺳﻨﺎﻥِ ،ﻭﺗﻨﻈﻴـﻒِ ﺍﳌﻼﺑـﺲِ ،ﻭﺍﻻﻋﺘﻨـﺎﺀِ
ﺑﺎﳌﻈﻬﺮِ ،ﻓﺈﻥﱠ ﻫﺬﺍ ﳑﺎ ﻳﻮﺳﻊ ﺍﻟﺼﺪﺭ ﻭﻳﻔﺴﺢ ﺍﳋﺎﻃﺮ .ﻭﻣﻨﻬﺎ ﻟﹸﺒﺲ ﺍﻟﺒﻴﺎﺽِ )) ،ﺍﻟﺒﺴﻮﺍ ﺍﻟﺒﻴﺎﺽ ،
ﻭﻛﻔﱢﻨﻮﺍ ﻓﻴﻪ ﻣﻮﺗﺎﻛﻢ. ((
ﻳﺤﻴﻮﻥ ﺑﺎﻟﺮﻳﺤﺎﻥِ ﻳﻮﻡ ﺍﻟﺴﺒﺎﺳِ ِ
ﺐ ﺭﻗﺎﻕ ﺍﻟﻨﻌﺎﻝِ ﻃﻴﺒﺎﹰ ﺣﺠـﺰﺍﺗﻬﻢ
ﻭﻗﺪ ﻋﻘﺪ ﺍﻟﺒﺨﺎﺭﻱ ﺑﺎﺏ :ﻟﺒﺲِ ﺍﻟﺒﻴﺎﺽِ )) :ﺇﻥﱠ ﺍﳌﻼﺋﻜﺔ ﺗﱰﻝﹸ ﺑﺜﻴﺎﺏٍ ﺑـﻴﺾٍ ﻋﻠـﻴﻬﻢ
ﻋﻤﺎﺋﻢ ﺑِﻴﺾ. ((
ﻭﻣﻨﻬﺎ ﺗﺮﺗﻴﺐ ﺍﳌﻮﺍﻋﻴﺪِ ﰲ ﺩﻓﺘﺮٍ ﺻﻐﲑٍ ،ﻭﺗﻨﻈﻴﻢ ﺍﻟﻮﻗﺖِ ،ﻓﻮﻗﺖ ﻟﻠﻘﺮﺍﺀﺓِ ،ﻭﻭﻗﺖ ﻟﻠﻌﺒﺎﺩﺓِ ،
ﻭﻭﻗﺖ ﻟﻠﻤﻄﺎﻟﻌﺔِ ،ﻭﻭﻗﺖ ﻟﻠﺮﺍﺣﺔ ﴿ ،ﻟِﻜﹸﻞﱢ ﺃﹶﺟﻞٍ ﻛِﺘﺎﺏ ﴿ ، ﴾ ﻭﺇِﻥ ﻣﻦ ﺷﻲﺀٍ ﺇِﻻﱠ ﻋِﻨﺪﻧﺎ ﺧﺰﺍِﺋﻨﻪ
ﻭﻣﺎ ﻧﻨﺰﻟﹸﻪ ﺇِﻻﱠ ﺑِﻘﹶﺪﺭٍ ﻣﻌﻠﹸﻮﻡٍ ﴾ .
ﰲ ﻣﻜﺘﺒﺔِ ﺍﻟﻜﻮﳒﺮﺱِ ﻟﻮﺣﺔﹲ ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ :ﺍﻟﻜﻮﻥﹸ ﺑﲏ ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡِ .ﻭﻫﺬﺍ ﺻـﺤﻴﺢ،
ﻓﻔﻲ ﺍﻟﺸﺮﺍﺋﻊِ ﺍﻟﺴﻤﺎﻭﻳﺔِ ﺍﻟﺪﻋﻮﺓﹸ ﺇﱃ ﺍﻟﺘﻨﻈﻴﻢِ ﻭﺍﻟﺘﻨﺴﻴﻖِ ﻭﺍﻟﺘﺮﺗﻴﺐِ ،ﻭﺃﺧﱪ – ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ – ﺃﻥﱠ
ﺍﻟﻜﻮﻥ ﻟﻴﺲ ﳍﹾﻮﺍﹰ ﻭﻻ ﻋﺒﺜﺎﹰ ،ﻭﺃﻧﻪ ﺑﻘﻀﺎﺀٍ ﻭﻗﺪﺭٍ ،ﻭﺃﻧﻪ ﺑﺘﺮﺗﻴﺐ ﻭﲝﺴﺒﺎﻥٍ ﴿ :ﺍﻟﺸـﻤﺲ ﻭﺍﻟﹾﻘﹶﻤـﺮ
ﺑِﺤﺴﺒﺎﻥٍ ﴾ ﴿ .ﻟﹶﺎ ﺍﻟﺸﻤﺲ ﻳﻨﺒﻐِﻲ ﻟﹶﻬﺎ ﺃﹶﻥ ﺗﺪﺭِﻙ ﺍﻟﹾﻘﹶﻤﺮ ﻭﻟﹶﺎ ﺍﻟ ﱠﻠﻴﻞﹸ ﺳﺎﺑِﻖ ﺍﻟﻨﻬﺎﺭِ ﻭﻛﹸﻞﱞ ﻓِﻲ ﻓﹶﻠﹶـﻚٍ
ﻳﺴﺒﺤﻮﻥﹶ ﴾ ﴿ .ﻭﺍﻟﹾﻘﹶﻤﺮ ﹶﻗﺪﺭﻧﺎﻩ ﻣﻨﺎﺯِﻝﹶ ﺣﺘﻰ ﻋﺎﺩ ﻛﹶﺎﻟﹾﻌﺮﺟﻮﻥِ ﺍﻟﹾﻘﹶﺪِﱘِ ﴾ ﴿ .ﻭﺟﻌ ﹾﻠﻨـﺎ ﺍﻟ ﱠﻠﻴـﻞﹶ
ﺼﺮﺓﹰ ﻟِﺘﺒﺘﻐﻮﺍﹾ ﻓﹶﻀﻼﹰ ﻣﻦ ﺭﺑﻜﹸﻢ ﻭﻟِﺘﻌ ﹶﻠﻤﻮﺍﹾ
ﻭﺍﻟﻨﻬﺎﺭ ﺁﻳﺘﻴﻦِ ﻓﹶﻤﺤﻮﻧﺎ ﺁﻳﺔﹶ ﺍﻟ ﱠﻠﻴﻞِ ﻭﺟﻌ ﹾﻠﻨﺎ ﺁﻳﺔﹶ ﺍﻟﻨﻬﺎﺭِ ﻣﺒِ
ﻋﺪﺩ ﺍﻟﺴﻨِﲔ ﻭﺍﻟﹾﺤِﺴﺎﺏ ﻭﻛﹸﻞﱠ ﺷﻲﺀٍ ﻓﹶﺼ ﹾﻠﻨﺎﻩ ﺗﻔﹾﺼِﻴﻼﹰ ﴾ ﴿.ﺭﺑﻨﺎ ﻣﺎ ﺧﻠﹶﻘﹾﺖ ﻫﺬﺍ ﺑﺎﻃِﻼﹰ ﴾ ﴿ .ﻭﻣﺎ
ﺨﺬﹾﻧﺎﻩ ﻣِﻦ ﻟﱠﺪﻧﺎ ﺇِﻥ
ﺧ ﹶﻠﻘﹾﻨﺎ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﹾﺄﹶﺭﺽ ﻭﻣﺎ ﺑﻴﻨﻬﻤﺎ ﻟﹶﺎ ِﻋﺒِﲔ {١٦}ﻟﹶﻮ ﺃﹶﺭﺩﻧﺎ ﺃﹶﻥ ﻧﺘﺨِﺬﹶ ﻟﹶﻬﻮﺍﹰ ﻟﱠﺎﺗ
ﻛﹸﻨﺎ ﻓﹶﺎﻋِﻠِﲔ. ﴾
﴿ ﻭﻗﹸﻞِ ﺍﻋﻤﻠﹸﻮﺍﹾ ﴾ :
ﻛﺎﻥ ﺣﻜﻤﺎﺀُ ﺍﻟﻴﻮﻧﺎﻥِ ﺇﺫﺍ ﺃﺭﺍﺩﻭﺍ ﻣﻌﺎﳉﺔ ﺍﳌﺼﺎﺏِ ﺑﺎﻷﻭﻫﺎﻡِ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻷﻣـﺮﺍﺽِ ﺍﻟﻨﻔﺴـﻴﺔِ :
ﳚﱪﻭﻧﻪ ﻋﻠﻰ ﺍﻟﻌﻤﻞِ ﰲ ﺍﻟﻔﻼﺣﺔ ﻭﺍﻟﺒﺴﺎﺗﲔ ،ﻓﻤﺎ ﳝﺮ ﻭﻗﺖ ﻗﺼﲑ ﺇﻻ ﻭﻗﺪ ﻋـﺎﺩﺕ ﺇﻟﻴـﻪ ﻋﺎﻓﻴﺘـﻪ
ﻭﻃﻤﺄﻧﻴﻨﺘﻪ ﴿ ،ﻓﹶﺎﻣﺸﻮﺍ ﻓِﻲ ﻣﻨﺎﻛِﺒِﻬﺎ ﴾ ﴿ ،ﻭﻗﹸﻞِ ﺍﻋﻤﻠﹸﻮﺍﹾ ﴾ .
ﺇﻥﱠ ﺃﻫﻞ ﺍﻷﻋﻤﺎﻝِ ﺍﻟﻴﺪﻭﻳِﺔ ﻫﻢ ﺃﻛﺜﹸﺮ ﺍﻟﻨﺎﺱِ ﺭﺍﺣﺔﹰ ﻭﺳﻌﺎﺩﺓﹰ ﻭﺑﺴﻄﺔ ﺑﺎﻝٍ ،ﻭﺍﻧﻈﺮ ﺇﱃ ﻫـﺆﻻﺀِ
ﺍﻟﻌﻤﺎﻝِ ﻛﻴﻒ ﳝﻠﻜﻮﻥ ﻣﻦ ﺍﻟﺒﺎﻝِ ﻭﻗﻮﺓِ ﺍﻷﺟﺴﺎﻡِ ،ﺑﺴﺒﺐِ ﺣﺮﻛﺘِﻬﻢ ﻭﻧﺸـﺎﻃِﻬﻢ ﻭﻣـﺰﺍﻭﻻﺗِﻬﻢ،
))ﻭﺃﻋﻮﺫﹸ ﺑﻚ ﻣﻦ ﺍﻟﻌﺠﺰِ ﻭﺍﻟﻜﺴﻞِ (( .
ﺍﻟﺘﺠِﺊ ﺇﱃ ﺍﷲ
ﺍﷲُ :ﻫﻮ ﺍﻻﺳﻢ ﺍﳉﻠﻴﻞﹸ ﺍﻟﻌﻈﻴﻢ ، ﻫﻮ ﺃﻋﺮﻑ ﺍﳌﻌﺎﺭﻑِ ،ﻓﻴﻪ ﻣﻌﲎ ﻟﻄﻴﻒ ، ﻗﻴﻞ :ﻫﻮ ﻣِـ ﻦ
ﺃﹶﻟﻪ ، ﻭﻫﻮ ﺍﻟﺬﻱ ﺗﺄﳍﹸﻪ ﺍﻟﻘﻠﻮﺏ ، ﻭﲢﺒﻪ ،ﻭﺗﺴﻜﻦ ﺇﻟﻴﻪ ،ﻭﺗﺮﺿﻰ ﺑﻪِ ﻭﺗﺮﻛﻦ ﺇﻟﻴـﻪِ ،ﻭﻻ ﳝﻜـﻦ
ﻟﻠﻘﻠﺐِ ﺃﺑﺪﺍﹰ ﺃﻥ ﻳﺴﻜﻦ ﺃﻭ ﻳﺮﺗﺎﺡ ﺃﻭ ﻳﻄﻤﺌﻦ ﻟﻐﲑﻩِ ﺳﺒﺤﺎﻧﻪ ،ﻭﻟﺬﻟﻚ ﻋﻠﹼﻢ rﻓﺎﻃﻤﺔ ﺍﺑﻨﺘﻪ ﺩﻋـﺎﺀ
ﺍﻟﻜﺮﺏِ )) :ﺍﷲُ ،ﺍﷲُ ﺭﰊ ﻻ ﺃﺷﺮﻙ ﺑﻪ ﺷﻴﺌﺎﹰ (( .ﻭﻫﻮ ﺣﺪﻳﺚﹲ ﺻﺤﻴﺢ ﴿ ، ﻗﹸﻞِ ﺍﻟﻠﹼﻪ ﺛﹸﻢ ﺫﹶﺭﻫﻢ
ﻓِﻲ ﺧﻮﺿِﻬِﻢ ﻳ ﹾﻠﻌﺒﻮﻥﹶ ﴾ ﴿ ،ﻭﻫﻮ ﺍﻟﹾﻘﹶﺎﻫِﺮ ﻓﹶﻮﻕِ ﻋﺒﺎﺩِﻩِ ﴾ ﴿ ،ﺍﻟﻠﱠﻪ ﻟﹶﻄِﻴﻒ ﺑِﻌِﺒﺎﺩِﻩِ﴾ ﴿ ،ﻭﻣـﺎ
ﻗﹶﺪﺭﻭﺍ ﺍﻟﻠﱠﻪ ﺣﻖ ﹶﻗﺪﺭِﻩِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺟﻤِﻴﻌﺎﹰ ﹶﻗﺒﻀﺘﻪ ﻳﻮﻡ ﺍﻟﹾﻘِﻴﺎﻣﺔِ ﻭﺍﻟﺴـﻤﺎﻭﺍﺕ ﻣ ﹾﻄﻮِﻳـﺎﺕ ﺑِﻴﻤِﻴﻨِـﻪِ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﻟﹶﻰ ﻋﻤﺎ ﻳﺸﺮِﻛﹸﻮﻥﹶ ﴾ ﴿ ،ﻭﻡ ﻧﻄﹾﻮِﻱ ﺍﻟﺴﻤﺎﺀ ﻛﹶﻄﹶﻲ ﺍﻟﺴﺠِﻞﱢ ﻟِ ﹾﻠﻜﹸﺘـﺐِ ﴾ ﴿ ،ﺇِﻥﱠ
ﺍﻟﻠﱠﻪ ﻳﻤﺴِﻚ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽ ﺃﹶﻥ ﺗﺰﻭﻟﹶﺎ ﴾ .
ﻋﻠﻴﻪِ ﺗﻮﻛﱠﻠﹾﺖ
ﻭﻣﻦ ﺃﻋﻈﻢِ ﻣﺎ ﻳﻀﻔﻲ ﺍﻟﺴﻌﺎﺩﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﺭﻛﻮﻧﻪ ﺇﱃ ﺭﺑﻪ ،ﻭﺗﻮﻛﱡﻠﹸﻪ ﻋﻠﻴـﻪِ ،ﻭﺍﻛﺘﻔـﺎﺅﻩ
ﺑﻮﻻﻳﺘﻪِ ﻭﺭﻋﺎﻳﺘﻪِ ﻭﺣﺮﺍﺳﺘﻪِ ﴿ ،ﻫﻞﹾ ﺗﻌﻠﹶﻢ ﻟﹶﻪ ﺳﻤِﻴﺎﹰ ﴾ ﴿ ،ﺇِﻥﱠ ﻭﻟِﻴـﻲ ﺍﻟﻠﹼﻪ ﺍﻟﱠﺬِﻱ ﻧﺰﻝﹶ ﺍﻟﹾﻜِﺘـﺎﺏ
ﻭﻫﻮ ﻳﺘﻮﻟﱠﻰ ﺍﻟﺼﺎﻟِﺤِﲔ ﴿ ، ﴾ ﺃﹶﻻ ﺇِﻥﱠ ﺃﹶﻭﻟِﻴﺎﺀ ﺍﻟﻠﹼﻪِ ﻻﹶ ﺧﻮﻑ ﻋ ﹶﻠﻴﻬِﻢ ﻭﻻﹶ ﻫﻢ ﻳﺤﺰﻧﻮﻥﹶ ﴾ .
ﺃﲨﻌﻮﺍ ﻋﻠﻰ ﺛﻼﺛﺔٍ
ﻃﺎﻟﻌﺖ ﺍﻟﻜﺘﺐ ﺍﻟﱵ ﺗﻌﺘﲏ ﲟﺴﺄﻟﺔِ ﺍﻟﻘﻠﻖِ ﻭﺍﻻﺿﻄﺮﺍﺏِ ،ﺳﻮﺍﺀٌ ﻛﺎﻧﺖ ﻟﺴﻠﻔِﻨﺎ ﻣﻦ ﳏـﺪﺛﲔ
ﻭﺃﺩﺑﺎﺀ ﻭﻣﺮﺑﲔ ﻭﻣﺆﺭﺧﲔ ﺃﻭ ﻟﻐﲑِﻫﻢ ﻣﻊ ﺍﻟﻨﺸﺮﺍﺕِ ﻭﺍﻟﻜﺘـﺐِ ﺍﻟﺸـﺮﻗﻴﺔِ ﻭﺍﻟﻐﺮﺑﻴـﺔِ ﻭﺍﳌﺘﺮﲨـﺔِ ،
ﻭﺍﻟﺪﻭﺭﻳﺎﺕِ ﻭﺍﻼﱠﺕِ ،ﻓﻮﺟﺪﺕ ﺍﳉﻤﻴﻊ ﳎﻤﻌﲔ ﻋﻠﻰ ﺛﻼﺛﺔِ ﺃﺳﺲِ ﳌﻦ ﺃﺭﺍﺩ ﺍﻟﺸـﻔﺎﺀ ﻭﺍﻟﻌﺎﻓﻴـﺔ
ﻭﺍﻧﺸﺮﺍﺡ ﺍﻟﺼﺪﺭِ ،ﻭﻫﻲ :
ﺍﻷﻭﻝﹸ :ﺍﻻﺗﺼﺎﻝﹸ ﺑﺎﷲِ ﻋﺰ ﻭﺟﻞﱠ ،ﻭﻋﺒﻮﺩﻳﺘﻪ ،ﻭﻃﺎﻋﺘﻪ ﻭﺍﻟﻠﺠﻮﺀُ ﺇﻟﻴـﻪ ،ﻭﻫـﻲ ﻣﺴـﺄﻟﺔﹸ
ﺍﻹﳝﺎﻥِ ﺍﻟﻜﱪﻯ ﴿ ،ﻓﹶﺎ ﻋﺒﺪﻩ ﻭﺍﺻ ﹶﻄﺒِﺮ ﻟِﻌِﺒﺎﺩﺗِﻪِ ﴾ .
ﺍﻟﺜﺎﱐ :ﺇﻏﻼﻕ ﻣﻠﻒ ﺍﳌﺎﺿﻲ ،ﲟﺂﺳﻴﻪِ ﻭﺩﻣﻮﻋِﻪ ،ﻭﺃﺣﺰﺍﻧِﻪ ﻭﻣﺼﺎِﺋﺒِﻪ ،ﻭﺁﻻﻣِﻪ ﻭﳘﻮﻣِـﻪ ،
ﻭﺍﻟﺒﺪﺀِ ﲝﻴﺎﺓٍ ﺟﺪﻳﺪﺓٍ ﻣﻊ ﻳﻮﻡٍ ﺟﺪﻳﺪٍ .
ﺍﻟﺜﺎﻟﺚﹸ :ﺗﺮﻙ ﺍﳌﺴﺘﻘﺒﻞِ ﺍﻟﻐﺎﺋﺐِ ،ﻭﻋﺪﻡ ﺍﻻﺷﺘﻐﺎﻝِ ﺑﻪِ ﻭﺍﻻﻤﺎﻙ ﻓﻴﻪِ ،ﻭﺗـﺮﻙ ﺍﻟﺘﻮﻗﻌـﺎﺕِ
ﻭﺍﻻﻧﺘﻈﺎﺭﺍﺕِ ﻭﺍﻟﺘﻮﺟﺴﺎﺕِ ،ﻭﺇﻧﻤﺎ ﺍﻟﻌﻴﺶ ﰲ ﺣﺪﻭﺩِ ﺍﻟﻴﻮﻡِ ﻓﹶﺤﺴﺐ.
ﻗﺎﻝ ﻋﻠﻲ : ﺇﻳﺎﻛﻢ ﻭﻃﻮﻝ ﺍﻷﻣﻞِ ،ﻓﺈﻧﻪ ﻳﻨﺴِﻲ ﴿ ،ﻭ ﹶﻇﻨﻮﺍ ﺃﹶﻧﻬﻢِ ﺇﻟﹶﻴﻨﺎ ﻟﹶﺎ ﻳﺮﺟﻌﻮﻥﹶ ﴾ .
ﺇﻳﺎﻙ ﻭﺗﺼﺪﻳﻖ ﺍﻷﺭﺍﺟﻴﻒِ ﻭﺍﻟﺸﺎﺋﻌﺎﺕِ ،ﻓﺈﻥﱠ ﺍﷲ ﻗﺎﻝ ﻋﻦ ﺃﻋﺪﺍﺋِﻪ ﴿ :ﻳﺤﺴـﺒﻮﻥﹶ ﻛﹸـﻞﱠ
ﺻﻴﺤﺔٍ ﻋ ﹶﻠﻴﻬِﻢ. ﴾
ﻭﻋﺮﻓﺖ ﺃﻧﺎﺳﺎﹰ ﻣﻦ ﺳﻨﻮﺍﺕٍ ﻋﺪﻳﺪﺓٍ ،ﻭﻫﻢ ﻳﻨﺘﻈﺮﻭﻥ ﺃﻣﻮﺭﺍﹰ ﻭﻣﺼﺎﺋﺐ ﻭﺣﻮﺍﺩﺙ ﻭﻛﻮﺍﺭﺙ
ﱂﹾ ﺗﻘﻊ ، ﻭﻻ ﻳﺰﺍﻟﻮﻥ ﻳﺨﻮﻓﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻭﻏﲑﻫﻢ ﻣﻨﻬﺎ ،ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﻣﺎ ﺃﻧﻜﺪ ﻋﻴﺸـﻬﻢ !! ﻭﻣﺜﹶـ ﹸﻞ
ﻫﺆﻻﺀِ ﻛﺎﻟﺴﺠﲔِ ﺍﳌﻌﺬﱠﺏِ ﻋﻨﺪ ﺍﻟﺼﻴﻨﻴﲔ ،ﻓﺈﻢ ﳚﻌﻠﻮﻧﻪ ﲢﺖ ﺃﻧﺒﻮﺏٍ ﻳﻘﻄﹸﺮ ﻋﻠﻰ ﺭﺃﺳِﻪِ ﻗﻄﺮﺓﹰ ﻣﻦ
ﺍﳌﺎﺀِ ﰲ ﺍﻟﺪﻗﻴﻘﺔِ ﺍﻟﻮﺍﺣﺪﺓِ ،ﻓﻴﺒﻘﻰ ﻫﺬﺍ ﺍﻟﺴﺠﲔ ﻳﻨﺘﻈﺮ ﻛﻞﱠ ﻗﻄﺮﺓٍ ﰒﱠ ﻳﺼﻴﺒﻪ ﺍﳉﻨﻮﻥﹸ ،ﻭﻳﻔﻘﺪ ﻋﻘﻠﻪ .
ﻭﻗﺪ ﻭﺻﻒ ﺍﷲُ ﺃﻫﻞ ﺍﻟﻨﺎﺭِ ﻓﻘﺎﻝ ﴿ :ﻟﹶﺎ ﻳﻘﹾﻀﻰ ﻋ ﹶﻠﻴﻬِﻢ ﻓﹶﻴﻤﻮﺗﻮﺍ ﻭﻟﹶﺎ ﻳﺨﻔﱠﻒ ﻋﻨﻬﻢ ﻣﻦ ﻋﺬﹶﺍﺑِﻬﺎ ﴾ ،
﴿ ﻟﹶﺎ ﻳﻤﻮﺕ ﻓِﻴﻬﺎ ﻭﻟﹶﺎ ﻳﺤﲕ ﴾ ﴿ ،ﻛﹸﻠﱠﻤﺎ ﻧﻀِﺠﺖ ﺟﻠﹸﻮﺩﻫﻢ ﺑﺪﻟﹾﻨﺎﻫﻢ ﺟﻠﹸﻮﺩﺍﹰ ﹶﻏﻴﺮﻫﺎ ﴾ .
ﺇﻥ ﻛﹸﺘﺎﺏ ﺍﻟﻐﺮﺏِ ﺍﻟﻼﻣﻌِﲔ ،ﻣﺜﻞ ) ﻛﺮﺳﻲ ﻣﺮﻳﺴﻮﻥ ( ،ﻭ ) ﺃﻟﻜـﺲ ﻛﺎﺭﻳـﻞ ( ،ﻭ )
ﺩﺍﻳﻞ ﻛﺎﺭﻧﻴﺠﻲ ( ،ﻳﻌﺘﺮﻓﻮﻥ ﺃﻥﱠ ﺍﳌﻨﻘﺬ ﻟﻠﻐﺮﺏِ ﺍﳌﺎﺩﻱ ﺍﳌﺘﺪﻫﻮﺭِ ﰲ ﺣﻴﺎﻢ ﺇﳕﺎ ﻫﻮ ﺍﻹﳝﺎﻥﹸ ﺑﺎﷲِ ﻋﺰ
ﻭﺟﻞﱠ ،ﻭﺫﻛﺮﻭﺍ ﺃﻥﱠ ﺍﻟﺴﺒﺐ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺴﺮ ﺍﻷﻋﻈﻢ ﰲ ﺣﻮﺍﺩﺙِ ﺍﻻﻧﺘﺤﺎﺭﺍﺕِ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﻇﺎﻫﺮﺓﹰ
ﰲ ﺍﻟﻐﺮﺏِ ،ﺇﻧﻤﺎ ﻫﻮ ﺍﻹﳊﺎﺩ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦِ ﺍﷲ – ﻋﺰ ﻭﺟﻞﱠ – ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﴿ ،ﻟﹶﻬﻢ ﻋـﺬﹶﺍﺏ
ﺷﺪِﻳﺪ ﺑِﻤﺎ ﻧﺴﻮﺍ ﻳﻮﻡ ﺍﻟﹾﺤِﺴﺎﺏِ ﴾ ﴿ ،ﻭﻣﻦ ﻳﺸﺮِﻙ ﺑِﺎﻟﻠﱠﻪِ ﻓﹶﻜﹶﺄﹶﻧﻤﺎ ﺧﺮ ﻣِﻦ ﺍﻟﺴﻤﺎﺀ ﻓﹶﺘﺨﻄﹶﻔﹸﻪ ﺍﻟ ﱠﻄﻴﺮ
﴾. ﺃﹶﻭ ﺗﻬﻮِﻱ ﺑِﻪِ ﺍﻟﺮﻳﺢ ﻓِﻲ ﻣﻜﹶﺎﻥٍ ﺳﺤِﻴﻖٍ
ﺫﻛﺮﺕ ﺟﺮﻳﺪﺓﹸ ) ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ( ﰲ ﻋﺪﺩﻫﺎ ﺑﺘﺎﺭﻳﺦ ١٤١٥ /٤ /٢١ﻫـ ،ﻧﻘﻼﹰ ﻋﻦ
ﻣﺬﻛﺮﺍﺕِ ﻋﻘﻴﻠﺔِ ﺍﻟﺮﺋﻴﺲِ ﺍﻷﻣﺮﻳﻜﻲ ﺍﻟﺴﺎﺑﻖِ ) ﺟﻮﺭﺝ ﺑﻮﺵ ( :ﺃﻧﻬﺎ ﺣﺎﻭﻟﺖِ ﺍﻻﻧﺘﺤﺎﺭ ﺃﻛﺜﺮ ﻣـﻦ
ﻣﺮﺓٍ ،ﻭﻗﺎﺩﺕِ ﺍﻟﺴﻴﺎﺭﺓ ﺇﱃ ﺍﳍﺎﻭﻳﺔِ ﺗﻄﻠﺐ ﺍﳌﻮﺕ ﻣﻈﺎﻧﻪ ، ﻭﺣﺎﻭﻟﺖ ﺃﻥﹾ ﲣﺘﻨﻖ .
ﻟﻘﺪ ﺣﻀﺮ ﻗﺰﻣﺎﻥﹸ ﻣﻌﺮﻛﺔ ﺃﹸﺣﺪٍ ﻳﻘﺎﺗﻞﹸ ﻓﻴﻬﺎ ﻣﻊ ﺍﳌﺴﻠﻤﲔ ﻓﻘﺎﺗﻞﹸ ﻗﺘﺎﻻﹰ ﺷﺪﻳﺪﺍﹰ .ﻗﺎﻝ ﺍﻟﻨﺎﺱ:
ﻫﻨﻴﺌﺎﹰ ﻟﻪ ﺍﳉﻨﺔﹸ .ﻓﻘﺎﻝ )) : rﺇﻧﻪ ﻣﻦ ﺃﻫﻞِ ﺍﻟﻨﺎﺭِ((!! ﻓﺎﺷﺘﺪﺕ ﺑﻪ ﺟﺮﺍﺣﻪ ﻓﻠﻢ ﻳﺼﱪ ، ﻓﹶﻘﹶﺘﻞﹶ ﻧﻔﺴﻪ
ﺑﺎﻟﺴﻴﻒِ ﻓﻤﺎﺕ﴿ ،ﺍﻟﱠﺬِﻳﻦ ﺿﻞﱠ ﺳﻌﻴﻬﻢ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻢ ﻳﺤﺴﺒﻮﻥﹶ ﺃﹶﻧﻬﻢ ﻳﺤﺴِﻨﻮﻥﹶ ﺻﻨﻌﺎﹰ﴾.
ﻭﻫﺬﺍ ﻣﻌﲎ ﻗﻮﻟِﻪِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ :ﻭﻣﻦ ﺃﹶ ﻋﺮﺽ ﻋﻦ ِﺫﻛﹾﺮِﻱ ﻓﹶﺈِﻥﱠ ﻟﹶﻪ ﻣﻌِﻴﺸﺔﹰ ﺿﻨﻜﺎﹰ ﴾ .
ﺇﻥﱠ ﺍﳌﺴﻠﻢ ﻻ ﻳﻘﺪﻡ ﻋﻠﻰ ﻣﺜﻞِ ﻫﺬﻩِ ﺍﻷﻣﻮﺭِ ،ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﺍﳊﺎﻝﹸ .ﺇﻥﱠ ﺭﻛﻌـﺘﲔ ﺑﻮﺿـﻮﺀٍ
ﻭﺧﺸﻮﻉٍ ﻭﺧﻀﻮﻉٍ ﻛﻔﻴﻠﺘﺎﻥ ﺃﻥﹾ ﺗﻨﻬﻴﺎ ﻛﻞﱠ ﻫﺬﺍ ﺍﻟﻐﻢ ﻭﺍﻟﻜﺪﺭِ ﻭﺍﳍﻢ ﻭﺍﻹﺣﺒﺎﻁِ ﴿ ،ﻭﻣِـﻦ ﺁﻧـﺎﺀ
ﺍﻟ ﱠﻠﻴﻞِ ﻓﹶﺴﺒﺢ ﻭﺃﹶﻃﹾﺮﺍﻑ ﺍﻟﻨﻬﺎﺭِ ﻟﹶﻌﻠﱠﻚ ﺗﺮﺿﻰ ﴾ .
ﻓﻴﻘﻮﻝﹸ ﴿ :ﻓﹶﻤﺎ ﻟﹶﻬﻢ ﻟﹶﺎ ﻳ ﺆﻣِﻨﻮﻥﹶ﴾
ﺇﻥﱠ ﺍﻟﻘﺮﺁﻥ ﻳﺘﺴﺎﺀﻝﹸ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂِ ،ﻭﻋﻦِ ﺍﳓﺮﺍﻓِﻪ ﻭﺿﻼﻟِﻪ
؟! ﻣﺎ ﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺩﻫﻢ ﻋﻦِ ﺍﻹﳝﺎﻥِ ،ﻭﻗﺪ ﻭﺿﺤﺖِ ﺍﶈﺠﺔﹸ ،ﻭﻗﺎﻣﺖِ ﺍﳊﺠﺔﹸ ،ﻭﺑﺎﻥ ﺍﻟﺪﻟﻴﻞﹸ ،ﻭﻇﻬﺮ
ﺍﳊﻖ ، ﻭﺳﻄﻊ ﺍﻟﱪﻫﺎﻥﹸ﴿ .ﺳﻨﺮِﻳﻬِﻢ ﺁﻳﺎﺗِﻨﺎ ﻓِﻲ ﺍﻟﹾﺂﻓﹶﺎﻕِ ﻭﻓِﻲ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﺣﺘﻰ ﻳﺘﺒﻴﻦ ﻟﹶﻬﻢ ﺃﹶﻧﻪ ﺍﻟﹾﺤﻖ، ﴾
ﻳﺘﺒﲔ ﳍﻢ ﺃﻥﱠ ﳏﻤﺪﺍﹰ rﺻﺎﺩﻕ ، ﻭﺃﻥﱠ ﺍﷲ ﺇﻟﻪ ﻳﺴﺘﺤﻖ ﺍﻟﻌﺒﺎﺩﺓ ،ﻭﺃﻥﱠ ﺍﻹﺳﻼﻡ ﺩﻳﻦ ﻛﺎﻣﻞﹲ ﻳﺴﺘﺤﻖ
ﺃﻥﹾ ﻳﻌﺘﻨﻘﻪ ﺍﻟﻌﺎﱂﹸ ﴿ ،ﻭﻣﻦ ﻳﺴﻠِﻢ ﻭﺟﻬﻪ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻭﻫﻮ ﻣﺤﺴِﻦ ﻓﹶﻘﹶﺪِ ﺍﺳﺘﻤﺴﻚ ﺑِﺎﻟﹾﻌﺮﻭﺓِ ﺍﻟﹾﻮﺛﹾﻘﹶﻰ﴾.
ﺣﱴ ﺍﻟﻜﹸﻔﱠﺎﺭ ﺩﺭﺟﺎﺕ
ﰲ ﻣﺬﻛﺮﺍﺕِ ﺍﻟﺮﺋﻴﺲِ ) ﺟﻮﺭﺝ ﺑﻮﺵ ( ﺑﻌﻨﻮﺍﻥ ) ﺳﲑﺓﹲ ﺇﱃ ﺍﻷﻣﺎﻡِ ( :ﺫﻛﺮ ﺃﻧـﻪ ﺣﻀـﺮ
ﺟﻨﺎﺯﺓ ﺑﺮﺟﻨﻴﻒ ( ،ﺭﺋﻴﺲِ ﺍﻻﲢﺎﺩِ ﺍﻟﺴﻮﻓﻴﱵ ﰲ ﻣﻮﺳﻜﻮ ،ﻗﺎﻝ ﻓﻮﺟﺪﺗﻬﺎ ﺟﻨﺎﺯﺓﹰ ﻣﻈﻠﻤﺔﹰ ﻗﺎﲤـﺔﹰ ،
ﻟﻴﺲ ﻓﻴﻬﺎ ﺇﳝﺎﻥﹲ ﻭﻻ ﺭﻭﺡ . ﻷﻥﹼ )ﺑﻮﺵ ( ﻧﺼﺮﺍﱐﱞ ﻭﺃﻭﻟﺌﻚ ﻣﻼﺣﺪﺓﹲ ﴿ ﻭﻟﹶﺘﺠِﺪﻥﱠ ﺃﹶﻗﹾـﺮﺑﻬﻢ ﻣـﻮﺩﺓﹰ
ﻟﱢ ﱠﻠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺇِﻧﺎ ﻧﺼﺎﺭﻯ ﴾ .ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺃﺩﺭﻙ ﻫﺬﺍ ﻣﻊ ﺿﻼﻟِﻪِ ﺍﳓﺮﺍﻑ ﺃﻭﻟﺌـﻚ ،
ﻷﻥﱠ ﺍﻷﻣﺮ ﺃﺻﺒﺢ ﻧﺴﺒﻴﺎﹰ ﻓﻜﻴﻒ ﻟﻮ ﻋﺮﻑ ﺑﻮﺵ ﺍﻹﺳﻼﻡ ،ﺩﻳﻦ ﺍﷲِ ﺍﳊﻖ ؟! ﴿ ﻭﻣﻦ ﻳﺒﺘـﻎِ ﹶﻏﻴـﺮ
ﺍ ِﻹﺳﻼﹶﻡِ ﺩِﻳﻨﺎﹰ ﻓﹶﻠﹶﻦ ﻳﻘﹾﺒﻞﹶ ﻣِﻨﻪ ﻭﻫﻮ ﻓِﻲ ﺍﻵ ِﺧﺮﺓِ ﻣِﻦ ﺍﻟﹾﺨﺎﺳِﺮِﻳﻦ. ﴾
ﻭﺫﻛﱠﺮﱐ ﻫﺬﺍ ﲟﻘﺎﻟﺔٍ ﻟﺸﻴﺦِ ﺍﻹﺳﻼﻡِ ﺍﺑﻦِ ﺗﻴﻤﻴﺔ ،ﻭﻫﻮ ﻳﺘﺤﺪﺙﹸ ﻋﻦ ﺃﺣﺪِ ﺍﻟﺒﻄﺎﺋﺤﻴﺔِ ) ﺍﻟﻔﺮ ِ
ﻕ
ﺍﻟﻀﺎﻟﺔِ ﺍﻟﺼﻮﻓﻴﺔِ ﺍﳌﻨﺤﺮﻓﺔِ ( .ﻳﻘﻮﻝﹸ ﻫﺬﺍ ﺍﻟﺒﻄﺎﺋﺤﻲ ﻻﺑﻦِ ﺗﻴﻤﻴﺔ :ﻣﺎ ﻟﻜﻢ ﻳﺎ ﺍﺑﻦ ﺗﻴﻤﻴـﺔ ﺇﺫﺍ ﺟﺌﹾﻨـﺎ
ﺇﻟﻴﻜﻢ – ﻳﻌﲏ ﺃﻫﻞ ﺍﻟﺴﻨﺔِ – ﺑﺎﺭﺕ ﻛﺮﺍﻣﺘﻨﺎ ﻭﺑﻄﻠﺖ ، ﻭﺇﺫﺍ ﺫﻫﺒﻨﺎ ﺇﱃ ﺍﻟﺘﺘِﺮ ﺍﳌﻐﻮﻝِ ﺍﻟﻜﻔﺎﺭِ ﻇﻬﺮﺕ
ﻛﺮﺍﻣﺘﻨﺎ؟ ﻗﺎﻝ ﺍﺑﻦ ﺗﻴﻤﻴﺔ :ﺃﺗﺪﺭﻱ ﻣﺎ ﻣﺜﻠﹸﻨﺎ ﻭﻣﺜﻠﹸﻜﹸﻢ ﻭﻣﺜﹶﻞﹸ ﺍﻟﺘﺘﺎﺭِ ؟ ﺃﻣﺎ ﳓﻦ ﻓﺨﻴﻮﻝﹲ ﺑﻴﺾ ، ﻭﺃﻧـﺘﻢ
ﺑﻠﹾﻖ ، ﻭﺍﻟﺘﺘﺮ ﺳﻮﺩ ، ﻓﺎﻷﺑﻠﻖ ﺇﺫﺍ ﺩﺧﻞ ﺑﲔ ﺍﻟﺴﻮﺩِ ﺃﺻﺒﺢ ﺃﺑﻴﺾ ،ﻭﺇﺫﺍ ﺧﺎﻟﻂ ﺍﻟﺒﺾ ﺃﺻﺒﺢ ﺃﺳﻮﺩ ،
ﻓﺄﻧﺘﻢ ﻋﻨﺪﻛﻢ ﺑﻘﻴﺔﹲ ﻣﻦ ﻧﻮﺭٍ ،ﺇﺫﺍ ﺩﺧﻠﺘﻢ ﻣﻊ ﺃﻫﻞِ ﺍﻟﻜﻔﺮِ ﻇﹶﻬﺮ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﻭﺇﺫﺍ ﺃﺗﻴﺘﻢ ﺇﻟﻴﻨﺎ ﻭﳓﻦ ﺃﻫﻞ
ﺍﻟﻨﻮﺭِ ﺍﻷﻋﻈﻢِ ﻭﺍﻟﺴﻨﺔ ،ﻇﻬﺮ ﻇﻼﻣﻜﻢ ﻭﺳﻮﺍﺩﻛﻢ ،ﻓﻬﺬﺍ ﻣﺜﻠﻜﹸﻢ ﻭﻣﺜﻠﹸﻨﺎ ﻭﻣﺜﻞﹸ ﺍﻟﺘﺘـﺎﺭِ ﴿ .ﻭﺃﹶﻣـﺎ
ﺍﻟﱠﺬِﻳﻦ ﺍﺑﻴﻀﺖ ﻭﺟﻮﻫﻬﻢ ﻓﹶﻔِﻲ ﺭﺣﻤﺔِ ﺍﻟﻠﹼﻪِ ﻫﻢ ﻓِﻴﻬﺎ ﺧﺎﻟِﺪﻭﻥﹶ ﴾ .
ﺇﺭﺍﺩﺓﹲ ﻓﻮﻻﺫﻳﺔﹲ
ﺫﻫﺐ ﻃﺎﻟﺐ ﻣﻦ ﺑﻼﺩِ ﺍﻹﺳﻼﻡِ ﻳﺪﺭﺱ ﰲ ﺍﻟﻐﺮﺏِ ،ﻭﰲ ﻟﻨﺪﻥ ﺑﺎﻟﺬﺍﺕِ ،ﻓﺴﻜﻦ ﻣﻊ ﺃﺳﺮ ٍﺓ
ﺑﺮﻳﻄﺎﻧﻴﺔٍ ﻛﺎﻓﺮﺓٍ ،ﻟﻴﺘﻌﻠﱠﻢ ﺍﻟﻠﻐﺔ ،ﻓﻜﺎﻥ ﻣﺘﺪﻳﻨﺎﹰ ﻭﻛﺎﻥ ﻳﺴﺘﻴﻘﻆﹸ ﻣﻊ ﺍﻟﻔﺠﺮِ ﺍﻟﺒـﺎﻛﺮِ ،ﻓﻴـﺬﻫﺐ ﺇﱃ
ﺻﻨﺒﻮﺭِ ﺍﳌﺎﺀِ ﻭﻳﺘﻮﺿﺄﹸ ،ﻭﻛﺎﻥ ﻣﺎﺀً ﺑﺎﺭﺩﺍﹰ ،ﰒﱠ ﻳﺬﻫﺐ ﺇﱃ ﻣﺼﻼﱠﻩ ﻓﻴﺴﺠﺪ ﻟﺮﺑﻪ ﻭﻳﺮﻛـﻊ ﻭﻳﺴـﺒ ﺢ
ﻭﻳﺤﻤﺪ ، ﻭﻛﺎﻧﺖ ﻋﺠﻮﺯ ﰲ ﺍﻟﺒﻴﺖِ ﺗﻼﺣﻈﻪ ﺩﺍﺋﻤﺎﹰ ،ﻓﺴﺄﻟﺘﻪ ﺑﻌﺪ ﺃﻳﺎﻡٍ :ﻣﺎﺫﺍ ﺗﻔﻌﻞﹸ ؟ ﻗﺎﻝ :ﺃﻣﺮﱐ
ﺩﻳﲏ ﺃﻥﹾ ﺃﻓﻌﻞ ﻫﺬﺍ .ﻗﺎﻟﺖ : ﻓﻠﻮ ﺃﺧﺮﺕ ﺍﻟﻮﻗﺖ ﺍﻟﺒﺎﻛﺮ ﺣﱴ ﺗﺮﺗﺎﺡ ﰲ ﻧﻮﻣِﻚ ﰒﱠ ﺗﺴﺘﻴﻘﻆ .ﻗﺎﻝ :
ﻟﻜﻦ ﺭﰊ ﻻ ﻳﻘﺒﻞﹸ ﻣﻨﻲ ﺇﺫﺍ ﺃﺧﺮﺕ ﺍﻟﺼﻼﺓ ﻋﻦ ﻭﻗﺘِﻬﺎ .ﻓﻬﺰﺕ ﺭﺃﺳﻬﺎ ،ﻭﻗﺎﻟﺖ : ﺇﺭﺍﺩﺓﹲ ﺗﻜﺴـﺮ
ﺍﳊﺪﻳﺪ !! ﴿ ﺭِﺟﺎﻝﹲ ﻟﱠﺎ ﺗ ﹾﻠﻬِﻴﻬِﻢ ﺗِﺠﺎﺭﺓﹲ ﻭﻟﹶﺎ ﺑﻴﻊ ﻋﻦ ﺫِﻛﹾﺮِ ﺍﻟﻠﱠﻪِ ﻭﺇِﻗﹶﺎﻡِ ﺍﻟﺼﻠﹶﺎﺓِ ﴾ .
ﺇﻧﻬﺎ ﺇﺭﺍﺩﺓﹸ ﺍﻹﳝﺎﻥِ ،ﻭﻗﻮﺓﹸ ﺍﻟﻴﻘﲔِ ،ﻭﺳﻠﻄﺎﻥﹸ ﺍﻟﺘﻮﺣﻴﺪِ .ﻫﺬﻩِ ﺍﻹﺭﺍﺩﺓﹸ ﻫﻲ ﺍﻟﱵ ﺃﻭﺣـﺖ ﺇﱃ
ﺳﺤﺮﺓِ ﻓﺮﻋﻮﻥ ﻭﻗﺪ ﺁﻣﻨﻮﺍ ﺑﺎﷲِ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﰲ ﳊﻈﺔِ ﺍﻟﺼﺮﺍﻉِ ﺍﻟﻌﺎﳌﻲ ﺑﲔ ﻣﻮﺳﻰ ﻭﻓﺮﻋﻮﻥ ،ﻗﺎﻟﻮﺍ
ﻗﹶﺎﺽٍ ﴾ﻟﻔﺮﻋﻮﻥ ﴿ :ﻗﹶﺎﻟﹸﻮﺍ ﻟﹶﻦ ﻧﺆﺛِﺮﻙ ﻋﻠﹶﻰ ﻣﺎ ﺟﺎﺀﻧﺎ ﻣِﻦ ﺍﻟﹾﺒﻴﻨﺎﺕِ ﻭﺍﻟﱠﺬِﻱ ﻓﹶ ﹶﻄﺮﻧﺎ ﻓﹶﺎﻗﹾﺾِ ﻣﺎ ﺃﹶﻧ
ﺖ
.ﻭﻫﻮ ﺍﻟﺘﺤﺪﻱ ﺍﻟﺬﻱ ﻣﺎ ﺳﻤﻊ ﲟﺜﻠِﻪِ ،ﻭﺃﺻﺒﺢ ﻋﻠﻴﻬﻢ ﺃﻥﹾ ﻳﺆﺩﻭﺍ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈـﺔِ ،
ﻭﺃﻥﹾ ﻳﺒﻠﱢﻐﻮﺍ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﻘﻮﻳﺔ ﺇﱃ ﻫﺬﺍ ﺍﳌﻠﺤﺪِ ﺍﳉﺒﺎﺭِ .
ﻟﻘﺪ ﺩﺧﻞ ﺣﺒﻴﺐ ﺑﻦ ﺯﻳﺪٍ ﺇﱃ ﻣﺴﻴﻠﻤﺔ ﻳﺪﻋﻮﻩ ﺇﱃ ﺍﻟﺘﻮﺣﻴﺪِ ،ﻓﺄﺧـﺬ ﻣﺴـﻴﻠﻤﺔﹸ ﻳﻘﻄﻌـﻪ
ﺑﺎﻟﺴﻴﻒِ ﻗﻄﻌﺔﹰ ﻗﻄﻌﺔﹰ ،ﻓﻤﺎ ﺃﻥﱠ ﻭﻻ ﺻﺎﺡ ﻭﻻ ﺍﻫﺘﺰ ﺣﱴ ﻟﻘﻲ ﺭﺏ ﺷﻬﻴﺪﺍﹰ ﴿ ،ﻭﺍﻟﺸﻬﺪﺍﺀ ﻋِﻨـﺪ
ﺭﺑﻬِﻢ ﻟﹶﻬﻢ ﺃﹶﺟﺮﻫﻢ ﻭﻧﻮﺭﻫﻢ. ﴾
ﻭﺭﻓﻊ ﺧﺒﻴﺐ ﺑﻦ ﻋﺪﻱ ﻋﻠﻰ ﻣﺸﻨﻘﺔِ ﺍﳌﻮﺕِ ،ﻓﺄﻧﺸﺪ :
ﻋﻠﻰ ﺃﻱ ﺟﻨﺐٍ ﻛﺎﻥ ﰲ ﺍﷲِ ﻣﺼﺮﻋﻲ ﻭﻟﺴﺖ ﺃﺑﺎﱄ ﺣﲔ ﺃﹸﻗﺘـﻞﹸ ﻣﺴـﻠﻤﺎﹰ
ﻓﻄﺮﺓ ﺍﷲِ
ﺇﺫﺍ ﺍﺷﺘﺪ ﺍﻟﻈﻼﻡ ﻭﺯﳎﺮ ﺍﻟﺮﻋﺪ ﻭﻗﺼﻔﺖِ ﺍﻟﺮﻳﺢ ،ﺍﺳﺘﻴﻘﻈﺖِ ﺍﻟﻔﻄﺮﺓﹸ﴿ .ﺟﺎﺀﺗﻬﺎ ﺭِﻳﺢ ﻋﺎﺻِﻒ
ﻭﺟﺎﺀﻫﻢ ﺍﻟﹾﻤﻮﺝ ﻣِﻦ ﻛﹸﻞﱢ ﻣﻜﹶﺎﻥٍ ﻭ ﹶﻇﻨﻮﺍﹾ ﺃﹶﻧﻬﻢ ﺃﹸﺣِﻴﻂﹶ ﺑِﻬِﻢ ﺩﻋﻮﺍﹾ ﺍﻟﻠﹼﻪ ﻣﺨﻠِﺼِﲔ ﻟﹶﻪ ﺍﻟﺪﻳﻦ . ﴾ﻏﹶﻴـﺮ
ﺃﻥﱠ ﺍﳌﺴﻠﻢ ﻳﺪﻋﻮ ﺭﺑﻪ ﰲ ﺍﻟﺸﺪﺓِ ﻭﺍﻟﺮﺧﺎﺀِ ،ﻭﺍﻟﺴـﺮﺍﺀِ ﻭﺍﻟﻀـﺮﺍﺀِ ﴿ :ﻓﹶ ﹶﻠﻮﻟﹶـﺎ ﺃﹶﻧـﻪ ﻛﹶـﺎﻥﹶ ﻣِـﻦ
ﺍﻟﹾﻤﺴﺒﺤِﲔ {١٤٣}ﻟﹶ ﹶﻠﺒِﺚﹶ ﻓِﻲ ﺑ ﹾﻄﻨِﻪِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﻳﺒﻌﺜﹸﻮﻥﹶ ﴾ .ﺇﻥﱠ ﺍﻟﻜﺜﲑ ﻳﺴﺄﻝﹸ ﺍﷲ ﻭﻗﺖ ﺣﺎﺟﺘِﻪ ﻭﻫﻮ
ﻣﺘﻀﺮﻉ ﺇﱃ ﺭﺑﻪ ،ﻓﺈﺫﺍ ﲢﻘﱠﻖ ﻣﻄﻠﺒﻪ ﺃﻋﺮﺽ ﻭﻧﺄﻯ ﲜﺎﻧﺒِﻪ ،ﻭﺍﷲُ ﻋﺰ ﻭﺟﻞﱠ ﻻ ﻳﻠﻌﺐ ﻋﻠﻴـﻪ ﻛﻤـﺎ
ﻳﻠﻌﺐ ﻋﻠﻰ ﺍﻟﻮﻟﺪﺍﻥِ ،ﻭﻻ ﻳﺨﺎﺩﻉ ﻛﻤﺎ ﻳﺨﺎﺩﻉ ﺍﻟﻄﻔﻞﹸ ﴿ ،ﻳﺨﺎﺩِﻋﻮﻥﹶ ﺍﻟﻠﹼﻪ ﻭﻫﻮ ﺧـﺎﺩِﻋﻬﻢ. ﴾
ﺇﻥﱠ ﺍﻟﺬﻳﻦ ﻳﻠﺘﺠﺌﻮﻥ ﺇﱃ ﺍﷲِ ﰲ ﻭﻗﺖِ ﺍﻟﺼﻨﺎﺋﻊِ ﻣﺎ ﻫﻢ ﺇﻻ ﺗﻼﻣﻴﺬﹲ ﻟﺬﺍﻙ ﺍﻟﻀﺎﻝﱢ ﺍﳌﻨﺤﺮﻑِ ﻓﺮﻋـﻮﻥ ،
ﺼﻴﺖ ﹶﻗﺒﻞﹸ ﻭﻛﹸﻨﺖ ﻣِﻦ ﺍﻟﹾﻤﻔﹾﺴِﺪِﻳﻦ. ﴾
ﺍﻟﺬﻱ ﻗﻴﻞ ﻟﻪ ﺑﻌﺪ ﻓﻮﺍﺕِ ﺍﻷﻭﺍﻥِ ﴿ :ﺁﻵﻥﹶ ﻭﻗﹶﺪ ﻋ
ﲰﻌﺖ ﻫﻴﺌﺔ ﺍﻹﺫﺍﻋﺔِ ﺍﻟﱪﻳﻄﺎﻧﻴﺔِ ﺗﺨﱪ ﺣﲔ ﺍﺣﺘﻞﱠ ﺍﻟﻌﺮﺍﻕ ﺍﻟﻜﻮﻳـﺖ :ﺃﻥ ﺗﺎﺗﺸـﺮ ﺭﺋﻴﺴـﺔ
ﺍﻟﻮﺯﺭﺍﺀِ ﺍﻟﱪﻳﻄﺎﻧﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ ﻛﺎﻧﺖ ﰲ ﻭﻻﻳﺔِ ﻛﻠﻮﺭﺍﺩﻭ ﺍﻷﻣﺮﻳﻜﻴﺔِ ،ﻓﻠﻤﺎ ﲰﻌﺖِ ﺍﳋﱪ ﻫﺮِﻋـﺖ ﺇﱃ
ﺍﻟﻜﻨﻴﺴﺔِ ﻭﺳﺠﺪﺕ!
ﻭﻻ ﺃﻓﺴﺮ ﻫﺬﻩ ﺍﻟﻈﺎﻫﺮﺓ ﺇﻻ ﺑﺎﺳﺘﻴﻘﺎﻅِ ﺍﻟﻔﻄﺮﺓِ ﻋﻨﺪ ﻣِﺜﹾﻞِ ﻫﺆﻻﺀِ ﺇﱃ ﻓﺎﻃﺮِﻫﺎ ﻋﺰ ﻭﺟﻞﱠ ،ﻣﻊ
ﻛﻔﺮِﻫﻢ ﻭﺿﻼﻟِﻬﻢ ،ﻷﻥﱠ ﺍﻟﻨﻔﻮﺱ ﻣﻔﻄﻮﺭﺓﹲ ﻋﻠﻰ ﺍﻹﳝﺎﻥِ ﺑﻪِ ﺗﻌﺎﱃ )) :ﻛﻞﱡ ﻣﻮﻟﻮﺩِ ﻳﻮﻟـﺪ ﻋﻠـﻰ
ﺍﻟﻔﻄﺮﺓِ ،ﻓﺄﺑﻮﺍﻩ ﻳﻬﻮﺩﺍﻧِﻪِ ﺃﻭ ﻳﻨﺼﺮﺍﻧِﻪ ﺃﻭ ﳝﺠﺴﺎﻧِﻪِ (( .
ﻻ ﲢﺰﻥﹾ ﻋﻠﻰ ﺗﺄﺧﺮ ﺍﻟﺮﺯﻕِ ،ﻓﺈﻧﻪ ﺑﺄﺟﻞٍ ﻣﺴﻤﻰ
ﺍﻟﺬﻱ ﻳﺴﺘﻌﺠﻞﹸ ﻧﺼﻴﺒﻪ ﻣﻦ ﺍﻟﺮﺯﻕِ ،ﻭﻳﺒﺎﺩﺭ ﺍﻟﺰﻣﻦ ،ﻭﻳﻘﻠﻖ ﻣﻦ ﺗﺄﺧﺮِ ﺭﻏﺒﺎﺗِـﻪ ،ﻛﺎﻟـﺬﻱ
ﻳﺴﺎﺑﻖ ﺍﻹﻣﺎﻡ ﰲ ﺍﻟﺼﻼﺓِ ،ﻭﻳﻌﻠﹸﻢ ﺃﻧﻪ ﻻ ﻳﺴﻠﱢﻢ ﺇﻻ ﺑﻌﺪ ﺍﻹﻣﺎﻡ! ﻓﺎﻷﻣﻮﺭ ﻭﺍﻷﺭﺯﺍﻕ ﻣﻘﺪﺭﺓﹲ ،ﻓﹸـﺮِﻍ
ﻣﻨﻬﺎ ﻗﺒﻞ ﺧﻠﹾﻖِ ﺍﳋﻠﻴﻘﺔِ ،ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔٍ ﴿ ،ﺃﹶﺗﻰ ﺃﹶﻣﺮ ﺍﻟﻠﹼﻪِ ﻓﹶﻼﹶ ﺗﺴﺘﻌﺠِﻠﹸﻮﻩ ﴿ ، ﴾ ﻭﺇِﻥ ﻳﺮِﺩﻙ
ﺨﻴﺮٍ ﻓﹶﻼﹶ ﺭﺁﺩ ﻟِﻔﹶﻀﻠِﻪِ ﴾ .
ﺑِ
ﻳﻘﻮﻝﹸ ﻋﻤﺮ » : ﺍﻟﻠﱠﻬﻢ ﺇﱐ ﺃﻋﻮﺫﹸ ﺑﻚ ﻣﻦ ﺟﻠﺪِ ﺍﻟﻔﺎﺟﺮِ ،ﻭﻋﺠﺰِ ﺍﻟﺜﻘﺔِ « .ﻭﻫـﺬﻩِ ﻛﻠﻤـﺔﹲ
ﻋﻈﻴﻤﺔﹲ ﺻﺎﺩﻗﺔﹲ .ﻓﻠﻘﺪ ﻃﹸﻔﹾﺖ ﺑﻔﻜﺮﻱ ﰲ ﺍﻟﺘﺎﺭﻳﺦِ ،ﻓﻮﺟﺪﺕ ﻛﺜﲑﺍﹰ ﻣﻦ ﺃﻋﺪﺍﺀِ ﺍﷲِ ﻋـﺰ ﻭﺟـﻞﱠ ،
ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﺪﺃﺏِ ﻭﺍﳉﻠﺪِ ﻭﺍﳌﺜﺎﺑﺮﺓِ ﻭﺍﻟﻄﱡﻤﻮﺡِ :ﺍﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ . ﻭﻭﺟﺪﺕ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﳌﺴﻠﻤﲔ
ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻜﺴﻞِ ﻭﺍﻟﻔﺘﻮﺭِ ﻭﺍﻟﺘﻮﺍﻛﹸﻞِ ﻭﺍﻟﺘﺨﺎﺫﹸﻝِ :ﻣﺎ ﺍﷲُ ﺑﻪ ﻋﻠﻴﻢ ، ﻓﺄﺩﺭﻛﺖ ﻋﻤﻖ ﻛﻠﻤﺔِ ﻋﻤـﺮ
– ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ . -
ﺍﻧﻐﻤﺲ ﰲ ﺍﻟﻌﻤﻞِ ﺍﻟﻨﺎﻓﻊِ
ﺃﻥﱠ ﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﳌﻐﲑﺓِ ﻭﺃﹸﻣﻴﺔ ﺑﻦ ﺧﹶﻠﻒٍ ﻭﺍﻟﻌﺎﺹ ﺑﻦ ﻭﺍﺋﻞ ﺃﻧﻔﻘﻮﺍ ﺃﻣﻮﺍﳍﻢ ﰲ ﳏﺎﺭﺑﺔِ ﺍﻟﺮﺳـﺎﻟﺔِ
ﻭﳎﺎﺔِ ﺍﳊﻖِ ﴿ ﻓﹶﺴﻴﻨﻔِﻘﹸﻮﻧﻬﺎ ﺛﹸﻢ ﺗﻜﹸﻮﻥﹸ ﻋ ﹶﻠﻴﻬِﻢ ﺣﺴﺮﺓﹰ ﺛﹸﻢ ﻳﻐ ﹶﻠﺒﻮﻥﹶ ﴾ .ﻭﻟﻜﻦ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﳌﺴﻠﻤﲔ
ﻳﺒﺨﻠﻮﻥ ﺑﺄﻣﻮﺍﻟِﻬﻢ ، ﻟﺌﻼﱠ ﻳﺸﺎﺩ ﺎ ﻣﻨﺎﺭ ﺍﻟﻔﻀﻴﻠﺔِ ،ﻭﻳﺒﲎ ﺎ ﺻﺮﺡ ﺍﻹﳝﺎﻥِ ﴿ ﻭﻣﻦ ﻳﺒﺨـﻞﹾ ﻓﹶِﺈﻧﻤـﺎ
ﻳﺒﺨﻞﹸ ﻋﻦ ﻧﻔﹾﺴِﻪِ ﴾ ،ﻭﻫﺬﺍ ﺟﻠﹶﺪ ﺍﻟﻔﺎﺟِﺮ ﻭﻋﺠﺰ ﺍﻟﺜﻘﺔِ .
ﰲ ﻣﺬﻛﹼﺮﺍﺕِ ) ﺟﻮﻟﺪﺍ ﻣﺎﺋﲑ ( ﺍﻟﻴﻬﻮﺩﻳﺔِ ،ﺑﻌﻨﻮﺍﻥ ) ﺍﳊﻘﺪ ( :ﻓﺈﺫﺍ ﻫﻲ ﰲ ﻣﺮﺣﻠـﺔٍ ﻣـ ﻦ
ﻣﺮﺍﺣﻞِ ﺣﻴﺎﺗِﻬﺎ ﺗﻌﻤﻞﹸ ﺳﺖ ﻋﺸﺮﺓ ﺳﺎﻋﺔﹰ ﺑﻼ ﺍﻧﻘﻄﺎﻉٍ ،ﰲ ﺧﺪﻣﺔِ ﻣﺒﺎﺩﺋِﻬـﺎ ﺍﻟﻀـﺎﻟﱠﺔِ ﻭﺃﻓﻜﺎﺭِﻫـﺎ
ﺍﳌﻨﺤﺮﻓﺔِ ،ﺣﱴ ﺃﻭﺟﺪﺕ ﻣﻊ ) ﺑﻦ ﺟﻮﺭﻳﻮﻥ ( ﺩﻭﻟﺔﹰ ،ﻭﻣﻦ ﺷﺎﺀ ﻓﻠﻴﻨﻈﹸﺮ ﻛﺘﺎﺎ .
ﻭﺭﺃﻳﺖ ﺃﻟﻮﻓﺎﹰ ﻣﻦ ﺃﺑﻨﺎﺀِ ﺍﳌﺴﻠﻤﲔ ﻻ ﻳﻌﻤﻠﻮﻥ ﻭﻟﻮ ﺳﺎﻋﺔﹰ ﻭﺍﺣﺪﺓﹰ ،ﺇﳕﺎ ﻫﻢ ﰲ ﳍـﻮ ﻭﺃﻛـﻞٍ
ﻭﺷﺮﺏٍ ﻭﻧﻮﻡٍ ﻭﺿﻴﺎﻉٍ ﴿ ﻣﺎ ﻟﹶﻜﹸﻢ ﺇِﺫﹶﺍ ﻗِﻴﻞﹶ ﻟﹶﻜﹸﻢ ﺍﻧﻔِﺮﻭﺍﹾ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﺍﺛﱠﺎﻗﹶ ﹾﻠﺘﻢ ﺇِﻟﹶﻰ ﺍﻷَﺭﺽِ ﴾ .
ﻛﺎﻥ ﻋﻤﺮ ﺩﺅﻭﺑﺎﹰ ﰲ ﻋﻤﻠﻪ ﻟﻴﻼﹰ ﻭﺎﺭﺍﹰ ،ﻗﻠﻴﻞ ﺍﻟﻨﻮﻡ .ﻓﻘﺎﻝ ﺃﻫﻠﹸﻪ :ﺃﻻ ﺗﻨﺎﻡ ؟ ﻗﺎﻝ :ﻟﻮ ﳕﺖ
ﰲ ﺍﻟﻠﹼﻴﻞِ ﺿﺎﻋﺖ ﻧﻔﹾﺴِﻲ ،ﻭﻟﻮ ﳕﺖ ﰲ ﺍﻟﻨﻬﺎﺭِ ﺿﺎﻋﺖ ﺭﻋﻴﺘِﻲ .
ﰲ ﻣﺬﻛﺮﺍﺕِ ﺍﳍﺎﻟﻚِ ) ﻣﻮﺷﻰ ﺩﻳﺎﻥ ( ﺑﻌﻨﻮﺍﻥ ) ﺍﻟﺴﻴﻒ ﻭﺍﳊﻜﻢ : ( ﻛﺎﻥ ﻳﻄﲑ ﻣﻦ ﺩﻭﻟـ ٍﺔ
ﺇﱃ ﺩﻭﻟﺔٍ ،ﻭﻣﻦ ﻣﺪﻳﻨﺔٍ ﺇﱃ ﻣﺪﻳﻨﺔٍ ،ﺎﺭﺍﹰ ﻭﻟﻴﻼﹰ ،ﺳﺮﺍﹰ ﻭﺟﻬﺮﺍﹰ ،ﻭﳛﻀﺮ ﺍﻻﺟﺘﻤﺎﻋﺎﺕِ ،ﻭﻳﻌﻘـﺪ
ﺍﳌﺆﲤﺮﺍﺕِ ،ﻭﻳﻨﺴﻖ ﺍﻟﺼﻔﻘﺎﺕِ ،ﻭﺍﳌﻌﺎﻫﺪﺍﺕ ،ﻭﻳﻜﺘﺐ ﺍﳌﺬﻛﹼﺮﺍﺕِ .ﻓﻘﻠﺖ : ﻭﺍﺣﺴﺮﺗﺎﻩ ، ﻫـﺬﺍ
ﺟﻠﹶﺪ ﺇﺧﻮﺍﻥِ ﺍﻟﻘﺮﺩﺓِ ﻭﺍﳋﻨﺎﺯﻳﺮِ ،ﻭﺫﺍﻙ ﻋﺠﺰ ﻛﺜﲑٍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ،ﻭﻟﻜﻦ ﻫﺬﺍ ﺟﻠﺪ ﺍﻟﻔﺎﺟﺮِ ﻭﻋﺠﺰ
ﺍﻟﺜﻘﺔِ .
ﺑﻨﻮ ﺍﻟﻠﱠﻘﻄﻴﺔِ ﻣِﻦ ﺫﹸﻫﻞِ ﺑﻦِ ﺷـﻴﺒﺎﻧﺎ ﻟﻮ ﻛﻨﺖ ﻣﻦ ﻣﺎﺯﻥٍ ﱂ ﺗﺴﺘﺒِﺢ ﺇﺑِﻠﻲ
ﻟﻘﺪ ﺣﺎﺭﺏ ﻋﻤﺮ ﺍﻟﻌﻄﺎﻟﺔ ﻭﺍﻟﺒﻄﺎﻟﺔ ﻭﺍﻟﻔﺮﺍﻍ ،ﻭﺃﺧﺮﺝ ﺷﺒﺎﺑﺎﹰ ﺳﻜﻨﻮﺍ ﺍﳌﺴﺠﺪ ،ﻓﻀـﺮﻢ
ﻭﻗﺎﻝ :ﺍﺧﺮﺟﻮﺍ ﻭﺍﻃﻠﺒﻮﺍ ﺍﻟﺮﺯﻕ ،ﻓﺈﻥﱠ ﺍﻟﺴﻤﺎﺀ ﻻ ﲤﻄﺮ ﺫﻫﺒﺎﹰ ﻭﻻ ﻓﻀﺔﹰ .ﺇﻥﱠ ﻣﻊ ﺍﻟﻔﺮﺍﻍ ﻭﺍﻟﻌﻄﺎﻟﺔِ :
ﺍﻟﻮﺳﺎﻭﺱ ﻭﺍﻟﻜﺪﺭ ﻭﺍﳌﺮﺽ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻻﻴﺎﺭ ﺍﻟﻌﺼﱯ ﻭﺍﳍﻢ ﻭﺍﻟﻐﻢ . ﻭﺇﻥﱠ ﻣﻊ ﺍﻟﻌﻤﻞِ ﻭﺍﻟﻨﺸـﺎﻁِ :
ﺍﻟﺴﺮﻭﺭ ﻭﺍﳊﹸﺒﻮﺭ ﻭﺍﻟﺴﻌﺎﺩﺓ .ﻭﺳﻮﻑ ﻳﻨﺘﻬﻲ ﻋﻨﺪﻧﺎ ﺍﻟﻘﻠﻖ ﻭﺍﳍﻢ ﻭﺍﻟﻐـﻢ ، ﻭﺍﻷﻣـﺮﺍﺽ ﺍﻟﻌﻘﻠﻴـﺔﹸ
ﻭﺍﻟﻌﺼﺒﻴﺔﹸ ﻭﺍﻟﻨﻔﺴﻴﺔﹸ ﺇﺫﺍ ﻗﺎﻡ ﻛﻞﱞ ﺑﺪﻭﺭِﻩِ ﰲ ﺍﳊﻴﺎﺓِ ،ﻓﻌﻤِﻠﺖِ ﺍﳌﺼﺎﻧﻊ ، ﻭﺍﺷﺘﻐﻠﺖِ ﺍﳌﻌﺎﻣﻞﹸ ،ﻭﻓﺘﺤﺖِ
ﺍﳉﻤﻌﻴﺎﺕ ﺍﳋﲑﻳﺔﹸ ﻭﺍﻟﺘﻌﺎﻭﻧﻴﺔﹸ ﻭﺍﻟﺪﻋﻮﻳﺔﹸ ،ﻭﺍﳌﺨﻴﻤﺎﺕ ﻭﺍﳌﺮﺍﻛﺰ ﻭﺍﳌﹸﻠﺘﻘﻴﺎﺕ ﺍﻷﺩﺑﻴـﺔﹸ ،ﻭﺍﻟـﺪﻭﺭﺍﺕ
﴿ ﺳﺎﺑِﻘﹸﻮﺍ﴾ ﴿ ،ﻭﺳﺎﺭِﻋﻮﺍﹾ﴾ ﺍﻟﻌﻠﻤﻴﺔﹸ ﻭﻏﹶﻴﺮﻫﺎ ﴿ ..ﻭﻗﹸﻞِ ﺍﻋﻤﻠﹸﻮﺍﹾ ﴾ ﴿ ،ﻓﹶﺎﻧﺘﺸِﺮﻭﺍ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﴾ ،
)) ،ﻭﺇﻥ ﻧﱯ ﺍﷲِ ﺩﺍﻭﺩ ﻛﺎﻥ ﻳﺄﻛﻞﹸ ﻣﻦ ﻋﻤﻞِ ﻳﺪِﻩ (( .
ﻭﻟﻠﺮﺍﺷﺪِ ﻛﺘﺎﺏ ، ﺑﻌﻨﻮﺍﻥ ) ﺻﻨﺎﻋﺔﹸ ﺍﳊﻴﺎﺓِ ( ،ﲢﺪﺙ ﻋﻦ ﻫﺬﻩِ ﺍﳌﺴﺎﻟﺔِ ﺑﺈﺳﻬﺎﺏٍ ،ﻭﺫﹶﻛﹶـﺮ
ﺃﻥﱠ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻟﻨﺎﺱِ ﻻ ﻳﻘﻮﻣﻮﻥ ﺑﺪﻭﺭِﻫﻢ ﰲ ﺍﳊﻴﺎﺓِ .
ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱِ ﺃﺣﻴﺎﺀٌ ،ﻭﻟﻜﻨﻬﻢ ﻛﺎﻷﻣﻮﺍﺕِ ،ﻻ ﻳﺪﺭﻛﻮﻥ ﺳﺮ ﺣﻴﺎﺗِﻬﻢ ،ﻭﻻ ﻳﻘـﺪﻣﻮﻥ
ﺨﻮﺍﻟِـﻒِ ﴾ ﴿ ،ﻻﱠ
ﳌﺴﺘﻘﺒﻠﻬﻢ ﻭﻻ ﻷُﻣﺘِﻬﻢ ، ﻭﻻ ﻷﻧﻔﺴِﻬﻢ ﺧﲑﺍﹰ ﴿ ﺭﺿﻮﺍﹾ ﺑِﺄﹶﻥ ﻳﻜﹸﻮﻧﻮﺍﹾ ﻣـﻊ ﺍﻟﹾ
ﻳﺴﺘﻮِﻱ ﺍﻟﹾﻘﹶﺎﻋِﺪﻭﻥﹶ ﻣِﻦ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﹶﻏﻴﺮ ﺃﹸﻭﻟِﻲ ﺍﻟﻀﺮﺭِ ﻭﺍﻟﹾﻤﺠﺎﻫِﺪﻭﻥﹶ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﴾ .
ﺇﻥﱠ ﺍﳌﺮﺃﺓ ﺍﻟﺴﻮﺩﺍﺀ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻘﹸﻢ ﻣﺴﺠﺪ ﺍﻟﺮﺳﻮﻝ rﻗﺎﻣﺖ ﺑﺪﻭﺭِﻫﺎ ﰲ ﺍﳊﻴﺎﺓِ ،ﻭﺩﺧﻠﺖ
ﺠﺒﺘﻜﹸﻢ. ﴾
ﺬﺍ ﺍﻟﺪﻭﺭِ ﺍﳉﻨﺔ ﴿ ﻭﻷَﻣﺔﹲ ﻣ ﺆﻣِﻨﺔﹲ ﺧﻴﺮ ﻣﻦ ﻣﺸﺮِﻛﹶﺔٍ ﻭﻟﹶﻮ ﺃﹶﻋ
ﻭﻛﺬﻟﻚ ﺍﻟﻐﻼﻡ ﺍﻟﺬﻱ ﺻﻨﻊ ﺍﳌِﻨﱪ ﻟﻠﺮﺳﻮﻝِ rﺃﺩﻯ ﻣﺎ ﻋﻠﻴﻪِ ،ﻭﻛﺴﺐ ﺍﺟﺮﺍﹰ ﺬﺍ ﺍﻷﻣـﺮِ ،
ﻷﻥﱠ ﻣﻮﻫﻠﺘﻪ ﰲ ﺍﻟﻨﺠﺎﺭﺓِ ﴿ ﻭﺍﻟﱠﺬِﻳﻦ ﻻﹶ ﻳﺠِﺪﻭﻥﹶ ﺇِﻻﱠ ﺟﻬﺪﻫﻢ. ﴾
ﲰﺤﺖِ ﺍﻟﻮﻻﻳﺎﺕ ﺍﳌﺘﺤﺪﺓﹸ ﺍﻷﻣﺮﻳﻜﻴﺔﹸ ﻋﺎﻡ ١٩٨٥ﻡ ﺑﺪﺧﻮﻝِ ﺍﻟﺪﻋﺎﺓِ ﺍﳌﺴـﻠﻤﲔ ﺳـﺠﻮﻥ
ﺃﻣﺮﻳﻜﺎ ،ﻷﻥﱠ ﺍﺮﻣﲔ ﻭﺍﳌﺮﻭﺟﲔ ﻭﺍﻟﻘﹶﺘﻠﹶﺔﹶ ،ﺇﺫﺍ ﺍﻫﺘﺪﻭﺍ ﺇﱃ ﺍﻹﺳﻼﻡِ ،ﺃﺻﺒﺤﻮﺍ ﺃﻋﻀﺎﺀً ﺻﺎﳊﲔ ﰲ
ﳎﺘﻤﻌﺎﺗِﻬﻢ ﴿ ﺃﹶﻭ ﻣﻦ ﻛﹶﺎﻥﹶ ﻣﻴﺘﺎﹰ ﻓﹶﺄﹶﺣﻴﻴﻨﺎﻩ ﻭﺟﻌ ﹾﻠﻨﺎ ﻟﹶﻪ ﻧﻮﺭﺍﹰ ﻳﻤﺸِﻲ ﺑِﻪِ ﻓِﻲ ﺍﻟﻨﺎﺱِ ﴾ .
ﺩﻋﺎﺀﺍﻥِ ﺍﺛﻨﺎﻥِ ﻋﻈﻴﻤﺎﻥِ ،ﻧﺎﻓﻌﺎﻥِ ﳌﻦ ﺃﺭﺍﺩ ﺍﻟﺴﺪﺍﺩ ﰲ ﺍﻷﻣﻮﺭِ ﻭﺿﺒﻂِ ﺍﻟﻨﻔﺲِ ﻋﻨﺪ ﺍﻷﺣـﺪﺍﺙِ
ﻭﺍﻟﻮﻗﺎﺋﻊِ .
ﺍﻷﻭﻝﹸ :ﺣﺪﻳﺚﹸ ﻋﻠﻲ ، ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝ rﻗﺎﻝ ﻟﻪ )) : ﻗﹸﻞﹾ :ﺍﻟﻠﻬﻢ ﺍﻫﺪﻧِﻲ ﻭﺳـﺪﺩﱐ (( .
ﺭﻭﺍﻩ ﻣﺴﻠﻢ.
ﺍﻟﺜﺎﱐ :ﺣﺪﻳﺚﹸ ﺣﺼﻴﻦ ﺑﻦ ﻋﺒﻴﺪٍ ،ﻋﻨﺪ ﺃﰊ ﺩﺍﻭﺩ :ﻗﺎﻝ ﻟﻪ )) : rﻗﻞﹾ :ﺍﻟﻠﱠﻬﻢ ﺃﳍﻤـﲏ
ﺭﺷﺪﻱ ،ﻭﻗِﲏ ﺷﺮ ﻧﻔﱠﺴﻲ (( .
ﻓﺄﻛﺜﺮ ﻣﺎ ﳚﲏ ﻋﻠﻴﻪ ﺍﺟﺘـﻬﺎﺩ ﻩ ﺇﺫﺍ ﱂﹾ ﻳﻜﻦ ﻋﻮﻥﹲ ﻣﻦ ﺍﷲِ ﻟﻠﻔﱴ
ﺍﻟﺘﻌﻠﱡﻖ ﺑﺎﳊﻴﺎﺓ ،ﻭﻋﺸﻖ ﺍﻟﺒﻘﺎﺀِ ،ﻭﺣﺐ ﺍﻟﻌﻴﺶِ ،ﻭﻛﺮﺍﻫِﻴﺔﹸ ﺍﳌﻮﺕِ ،ﻳﻮﺭﺩ ﺍﻟﻌﺒﺪ : ﺍﻟﻜـﺪﺭ
ﻭﺿِﻴﻖ ﺍﻟﺼﺪﺭِ ﻭﺍﳌﹶﻠﹶﻖ ﻭﺍﻟﻘﻠﻖ ﻭﺍﻷﺭﻕ ﻭﺍﻟﺮﻫﻖ ،ﻭﻗﺪ ﻻﻡ ﺍﷲ ﺍﻟﻴﻬﻮﺩ ﻋﻠﻰ ﺗﻌﻠﱡﻘِﻬﻢ ﺑﺎﳊﻴﺎﺓِ ﺍﻟـﺪﻧﻴﺎ ،
ﺠﺪﻧﻬﻢ ﺃﹶﺣﺮﺹ ﺍﻟﻨﺎﺱِ ﻋﻠﹶﻰ ﺣﻴﺎﺓٍ ﻭﻣِﻦ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﺷﺮﻛﹸﻮﺍﹾ ﻳﻮﺩ ﺃﹶﺣﺪﻫﻢ ﻟﹶﻮ ﻳﻌﻤﺮ ﺃﹶﻟﹾﻒ
ﻓﻘﺎﻝ ﴿ :ﻭﻟﹶﺘِ
ﺳﻨﺔٍ ﻭﻣﺎ ﻫﻮ ﺑِﻤﺰﺣﺰِﺣِﻪِ ﻣِﻦ ﺍﻟﹾﻌﺬﹶﺍﺏِ ﺃﹶﻥ ﻳﻌﻤﺮ ﻭﺍﻟﻠﹼﻪ ﺑﺼِﲑ ﺑِﻤﺎ ﻳﻌﻤﻠﹸﻮﻥﹶ ﴾ .
ﻭﻫﻨﺎ ﻗﻀﺎﻳﺎ ،ﻣﻨﻬﺎ :ﺗﻨﻜﲑ ﺍﳊﻴﺎﺓِ ،ﻭﺍﳌﻘﺼﻮﺩ : ﺃﻧﻬﺎ ﺃﻱ ﺣﻴﺎﺓٍ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﺣﻴﺎﺓ ﺍﻟﺒﻬﺎﺋﻢِ
ﻭﺍﻟﻌﺠﻤﺎﻭﺍﺕِ ،ﻭﻟﻮ ﻛﺎﻧﺖ ﺷﺨﺼﻴﺔﹰ ﺭﺧﻴﺼﺔﹰ ﻓﺈﻧﻬﻢ ﳛﺮﺻﻮﻥ ﻋﻠﻴﻬﺎ .
ﻭﻣﻨﻬﺎ :ﺍﺧﺘﻴﺎﺭ ﻟﻔﻆِ :ﺃﻟﻒِ ﺳﻨﺔٍ ﻷﻥﱠ ﺍﻟﻴﻬﻮﺩﻱ ﻛﺎﻥ ﻳﻠﻘﻰ ﺍﻟﻴﻬﻮﺩﻱ ﻓﻴﻘـﻮﻝﹸ ﻟـﻪ : ﻋِـ ﻢ
ﺻﺒﺎﺣﺎﹰ ﺃﻟﻒ ﺳﻨﺔٍ .ﺃﻱ :ﻋِﺶ ﺃﻟﻒ ﺳﻨﺔٍ .ﻓﺬﻛﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻢ ﻳﺮﻳﺪﻭﻥ ﻫﺬﺍ ﺍﻟﻌﻤﺮ ﺍﻟﻄﻮﻳﻞ
،ﻭﻟﻜﻦ ﻟﻮ ﻋﺎﺷﻮﻩ ﻓﻤﺎ ﺍﻟﻨﻬﺎﻳﺔﹸ ؟! ﻣﺼﲑﻫﻢ ﺇﱃ ﻧﺎﺭٍ ﺗﻠﻈﱠﻰ ﴿ ﻭﻟﹶﻌﺬﹶﺍﺏ ﺍﻟﹾﺂ ِﺧﺮﺓِ ﺃﹶﺧﺰﻯ ﻭﻫـﻢ ﻟﹶـﺎ
ﻳﻨﺼﺮﻭﻥﹶ ﴾ .
ﻣﻦ ﺃﺣﺴﻦِ ﻛﻠﻤﺎﺕِ ﺍﻟﻌﺎﻣﺔِ :ﻻ ﻫﻢ ﻭﺍﷲُ ﻳﺪﻋﻰ .
ﻭﺍﳌﻌﲎ :ﺃﻥﱠ ﻫﻨﺎﻙ ﺇﳍﺎﹰ ﰲ ﺍﻟﺴﻤﺎﺀِ ﻳﺪﻋﻰ ،ﻭﻳﻄﻠﺐ ﻣﻨﻪ ﺍﳋﻴﺮ ، ﻓﻠﻤـﺎﺫﺍ ـﺘﻢ ﺃﻧـﺖ ﰲ
ﺍﻷﺭﺽِ ،ﻓﺈﺫﺍ ﻭﻛﱠﻠﺖ ﺭﺑﻚ ﻤﻚ ،ﻛﺸﻔﹶﻪ ﻭﺃﺯﺍﻟﻪ ﴿ ﺃﹶﻣﻦ ﻳﺠِﻴﺐ ﺍﻟﹾﻤﻀﻄﹶﺮ ﺇِﺫﹶﺍ ﺩﻋﺎﻩ ﻭﻳﻜﹾﺸِﻒ
ﺍﻟﺴﻮﺀَ ﴾ ﴿ ،ﻭﺇِﺫﹶﺍ ﺳﺄﹶﻟﹶﻚِ ﻋﺒﺎﺩِﻱ ﻋﻨﻲ ﻓﹶِﺈﻧﻲ ﻗﹶﺮِﻳﺐ ﺃﹸﺟِﻴﺐ ﺩ ﻋﻮﺓﹶ ﺍﻟﺪﺍﻉِ ﺇِﺫﹶﺍ ﺩﻋﺎﻥِ ﴾ .
ﻭﻣﺪﻣِﻦِ ﺍﻟﻘﺮﻉِ ﻟﻸﺑﻮﺍﺏِ ﺃﻥ ﻳﻠِﺠـﺎ ﺃﺧﻠِﻖ ﺑﺬﻱ ﺍﻟﺼﱪِ ﺃﻥﹾ ﳛﻈﻰ ﲝﺎﺟﺘِﻪِ
ﰲ ﺣﻴﺎﺗِﻚ ﺩﻗﺎﺋﻖ ﻏﺎﻟﻴﺔﹲ
ﺭﺃﻳﺖ ﻣﻮﻗﻔﻴﻦِ ﻣﺆﺛﱢﺮﻳﻦِ ﻣﻌﺒﺮﻳﻦِ ﻟﻠﺸﻴﺦِ ﻋﻠﻲ ﺍﻟﻄﻨﻄﺎﻭﻱ ﰲ ﻣﺬﻛﹼﺮﺍﺗﻪِ :
ﺍﳌﻮﻗﻒ ﺍﻷﻭﻝﹸ :ﲢﺪﺙﹶ ﻋﻦ ﻧﻔﺴِﻪ ﻭﻛﺎﺩ ﻳﻐﺮﻕ ﻋﻠﻰ ﺷﺎﻃﺊِ ﺑﲑﻭﺕ ،ﺣﻴﻨﻤﺎ ﻛﺎﻥ ﻳﺴـﺒ ﺢ
ﻓﺄﺷﺮﻑ ﻋﻠﻰ ﺍﳌﻮﺕِ ،ﻭﺣﻤِﻞ ﻣﻐِ ﻤﻴﺎﹰ ﻋﻠﻴﻪِ ،ﻭﻛﺎﻥ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺎﺕِ ﻳﺬﻋِﻦ ﳌﻮﻻﻩ ، ﻭﻳﻮﺩ ﻟـﻮ
ﻋﺎﺩ ﻭﻟﻮ ﺳﺎﻋﺔﹰ ﺇﱃ ﺍﳊﻴﺎﺓِ ،ﻟﻴﺠﺪﺩ ﺇﳝﺎﻧﻪ ﻭﻋﻤﻠﻪ ﺍﻟﺼﺎﱀ ،ﻓﻴﺼﻞِ ﺍﻹﳝﺎﻥﹸ ﻋﻨﺪﻩ ﻣﻨﺘﻬﺎﻩ .
ﻭﺍﳌﻮﻗﻒ ﺍﻟﺜﺎﱐ :ﺫﹶﻛﹶﺮ ﺃﻧﻪ ﻗﺪِﻡ ﰲ ﻗﺎﻓﻠﺔٍ ﻣﻦ ﺳﻮﺭﻳﺎ ﺇﱃ ﺑﻴﺖِ ﺍﷲِ ﺍﻟﻌﺘﻴﻖِ ،ﻭﺑﻴﻨﻤـﺎ ﻫـﻮ ﰲ
ﺻﺤﺮﺍﺀِ ﺗﺒﻮﻙ ﺿﻠﱡﻮﺍ ﻭﺑﻘﹸﻮﺍ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﻭﺍﻧﺘﻬﻰ ﻃﻌﺎﻣﻬﻢ ﻭﺍﺷﺮﺍﺑﻬﻢ ،ﻭﺃﺷﺮﻓﻮﺍ ﻋﻠﻰ ﺍﳌﻮﺕِ ،ﻓﻘﺎﻡ
ﻭﺃﻟﻘﻰ ﰲ ﺍﳉﻤﻮﻉِ ﺧﻄﺒﺔ ﺍﻟﻮﺩﺍﻉِ ﻣﻦ ﺍﳊﻴﺎﺓِ ،ﺧﻄﺒﺔﹰ ﺗﻮﺣﻴﺪﻳﺔ ﺣﺎﺭﺓﹰ ﺭﻧﺎﻧﺔ ،ﺑﻜﻰ ﻭﺃﺑﻜﻰ ﺍﻟﻨﺎﺱ ،
ﻭﺃﺣﺲ ﺃﻥﱠ ﺍﻹﳝﺎﻥ ﺍﺭﺗﻔﻊ ،ﻭﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻌﲔ ﻭﻻ ﻣﻨﻘﺬﹲ ﺇﻻ ﺍﷲُ ﺟﻞﱠ ﰲ ﻋﻼﻩ ﴿ ﻳﺴﺄﹶﻟﹸﻪ ﻣﻦ ﻓِﻲ
ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻛﹸﻞﱠ ﻳﻮﻡٍ ﻫﻮ ﻓِﻲ ﺷﺄﹾﻥٍ ﴾ .
ﻳﻘﻮﻝﹸ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ :ﻭﻛﹶﺄﹶﻳﻦ ﻣﻦ ﻧﺒِﻲ ﻗﹶﺎﺗﻞﹶ ﻣﻌﻪ ﺭِﺑﻴﻮﻥﹶ ﻛﹶﺜِﲑ ﻓﹶﻤﺎ ﻭﻫﻨﻮﺍﹾ ﻟِﻤﺎ ﺃﹶﺻﺎﺑﻬﻢ
ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻣﺎ ﺿﻌﻔﹸﻮﺍﹾ ﻭﻣﺎ ﺍﺳﺘﻜﹶﺎﻧﻮﺍﹾ ﻭﺍﻟﻠﹼﻪ ﻳﺤِﺐ ﺍﻟﺼﺎﺑِﺮِﻳﻦ. ﴾
ﺇﻥﱠ ﺍﷲ ﳛﺐ ﺍﳌﺆﻣﻨﲔ ﺍﻷﻗﻮﻳﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺘﺤﺪﻭﻥ ﺃﻋﺪﺍﺀﻫﻢ ﺑﺼﱪٍ ﻭﺟﻼﺩﺓٍ ،ﻓﻼ ﻳﻬِﻨـﻮﻥ ،ﻭﻻ
ﻳﺼﺎﺑﻮﻥ ﺑﺎﻹﺣﺒﺎﻁِ ﻭﺍﻟﻴﺄﺱِ ،ﻭﻻ ﺗﻨﻬﺎﺭ ﻗﻮﺍﻫﻢ ،ﻭﻻ ﻳﺴﺘﻜﻴﻨﻮﻥ ﻟﻠﺬﱢﻟﱠﺔِ ﻭﺍﻟﻀ ﻌﻒِ ﻭﺍﻟﻔﺸﻞِ ،ﺑـﻞ
ﻳﺼﻤﺪﻭﻥ ﻭﻳﻮﺍﺻﻠﻮﻥ ﻭﻳﺮﺍﺑﻄﻮﻥ ،ﻭﻫﻲ ﺿﺮﻳﺒﺔﹸ ﺇﳝﺎﻧِﻬﻢ ﺑﺮﺑﻬﻢ ﻭﺑﺮﺳﻮﻟِﻬﻢ ﻭﺑـﺪﻳﻨِﻬﻢ )) ﺍﳌـﺆﻣﻦ
ﺍﻟﻘﻮﻱ ﺧﲑ ﻭﺃﺣﺐ ﺇﱃ ﺍﷲِ ﻣﻦ ﺍﳌﺆﻣﻦِ ﻭﺍﻟﻀﻌﻴﻒِ ﻭﰲ ﻛﻞﱟ ﺧﲑ. ((
ﺟﺮﺣﺖ ﺃﹸﺻﺒﻊ ﺃﰊ ﺑﻜﺮٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﰲ ﺫﺍﺕِ ﺍﷲِ ﻓﻘﺎﻝ :
ﻭﻭﺿﻊ ﺃﺑﻮ ﺑﻜﺮٍ ﺇﺻﺒﻌﻪ ﰲ ﺛﹶﻘﹾﺐِ ﺍﻟﻐﺎﺭِ ﻟﻴﺤﻤﻲ ﺎ ﺍﻟﺮﺳﻮﻝ rﻣﻦ ﺍﻟﻌﻘﺮﺏِ ،ﻓﻠﹸﺪﻍ ،ﻓﻘﺮﺃ
ﻋﻠﻴﻬﺎ rﻓﱪﺋﺖ ﺑﺈﺫِﻥ ﺍﷲِ .
ﻗﺎﻝ ﺭﺟﻞﹲ ﻟﻌﻨﺘﺮﺓ :ﻣﺎ ﺍﻟﺴﺮ ﰲ ﺷﺠﺎﻋﺘِﻚ ،ﻭﺃﻧﻚ ﺗﻐِﻠﺐ ﺍﻟﺮﺟﺎﻝ ؟ ﻗﺎﻝ :ﺿﻊ ﺇﺻـﺒﻌﻚ
ﰲ ﻓﻤﻲ ،ﻭﺧﺬ ﺇﺻﺒﻌﻲ ﰲ ﻓﻤﻚ .ﻓﻮﺿﻌﻬﺎ ﰲ ﻓﻢِ ﻋﻨﺘﺮﺓ ،ﻭﻭﺿﻊ ﻋﻨﺘﺮﺓﹸ ﺇﺻﺒﻌﻪ ﰲ ﻓﻢِ ﺍﻟﺮﺟﻞِ ،
ﻭﻛﻞﱞ ﻋﺾ ﺇﺻﺒﻊ ﺻﺎﺣﺒِﻪ ،ﻓﺼﺎﺡ ﺍﻟﺮﺟﻞﹸ ﻣﻦ ﺍﻷﱂ ،ﻭﱂ ﻳﺼﱪ ﻓﺄﺧﺮﺝ ﻟﻪ ﻋﻨﺘﺮﺓﹸ ﺇﺻﺒﻌﻪ ،ﻭﻗﺎﻝ
:ﺬﺍ ﻏﻠﺒﺖ ﺍﻷﺑﻄﺎﻝ .ﺃﻱ ﺑﺎﻟﺼﱪِ ﻭﺍﻻﺣﺘﻤﺎﻝِ .
ﺇﻥﱠ ﻣﻢ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻦ ﺃﻥ ﻟﹸﻄﻒ ﺍﷲِ ﻭﺭﲪﺘﻪ ﻭﻋﻔﻮﻩ ﻗﺮﻳﺐ ﻣﻨﻪ ،ﻓﻴﺸﻌﺮ ﺑﺮﻋﺎﻳﺔِ ﺍﷲِ ﻭﻭﻻﻳﺘِـ ِﻪ
ﲝﺴﺐِ ﺇﳝﺎﻧِﻪِ .ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻷﺣﻴﺎﺀُ ﻭﺍﻟﻌﺠﻤﺎﻭﺍﺕ ﻭﺍﻟﻄﻴﻮﺭ ﻭﺍﻟﺰﻭﺍﺣﻒ ﺗﺸﻌﺮ ﺑﺄﻥﱠ ﳍﺎ ﺭﺑﺎﹰ ﺧﺎﻟِﻘـﺎﹰ
ﻭﺭﺍﺯﻗﺎﹰ ﴿ ﻭﺇِﻥ ﻣﻦ ﺷﻲﺀٍ ﺇِﻻﱠ ﻳﺴﺒﺢ ﺑِﺤﻤﺪﻩِ ﻭﻟﹶـﻜِﻦ ﻻﱠ ﺗﻔﹾﻘﹶﻬﻮﻥﹶ ﺗﺴﺒِﻴﺤﻬﻢ. ﴾
ﻳﺎ ﻣﻦ ﻟﻪ ﻛﹸﻞﱡ ﺍﳋﻼﺋِﻖِ ﺗﺼـﻤﺪ ﻳﺎ ﺭﺏ ﲪﺪﺍﹰ ﻟﻴﺲ ﻏﲑﻙ ﻳﺤﻤﺪ
ﻋﻨﺪﻧﺎ ،ﺍﻟﻌﺎﻣﺔﹸ ﻭﻗﹾﺖ ﺍﳊﺮﺙِ ﻳﺮﻣﻮﻥ ﺍﳊﺐ ﺑﺄﻳﺪﻳﻬﻢ ﰲ ﺷﻘﻮﻕِ ﺍﻷﺭﺽِ ،ﻭﻳﻬﺘﻔﻮﻥ :ﺣﺐ
ﻳﺎﺑﺲ ، ﰲ ﺑﻠﺪٍ ﻳﺎﺑﺲٍ ،ﺑﲔ ﻳﺪﻳﻚ ﻳﺎ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽِ ﴿ ﺃﹶﻓﹶﺮﺃﹶﻳﺘﻢ ﻣﺎ ﺗﺤﺮﺛﹸـﻮﻥﹶ}{٦٣
ﺃﹶﺃﹶﻧﺘﻢ ﺗﺰﺭﻋﻮﻧﻪ ﺃﹶﻡ ﻧﺤﻦ ﺍﻟﺰﺍﺭِﻋﻮﻥﹶ ﴾ .ﺇﻧﻬﺎ ﻧﺰﻋﺔﹸ ﺗﻮﺣﻴﺪِ ﺍﻟﱪﻱ ،ﻭﺗﻮﺟﻪ ﺇﻟﻴﻪِ ،ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﻗﺎﻡ ﺍﳋﻄﻴﺐ ﺍﳌِﺼﻘﻊ ﻋﺒﺪﺍﳊﻤﻴﺪِ ﻛﺸﻚ – ﻭﻫﻮ ﺃﻋﻤﻰ – ﻓﻠﻤﺎ ﻋﻼ ﺍﳌِﻨﱪ ، ﺃﺧـﺮﺝ ﻣـﻦ
ﺟﻴﺒﻪِ ﺳﻌﻔﺔ ﳔﻞٍ ،ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ ﺑﻨﻔﺴِﻬﺎ :ﺍﷲُ ،ﺑﺎﳋﻂﱢ ﺍﻟﻜﻮﰲﱢ ﺍﳉﻤﻴﻞِ ،ﰒ ﻫﺘﻒ ﰲ ﺍﳉﻤﻮﻉِ :
ـﺮ ﻩ ـﻮﻥِ ﺍﻟﻨﻀِــ
ﺫﺍﺕِ ﺍﻟﻐﺼــ ﺍﻧﻈﹸــﺮ ﻟﺘﻠــﻚ ﺍﻟﺸــﺠﺮ ﻩ
ﻭﺯﺍــــﺎ ﺑﺎﳋﻀِــــﺮﻩ ﻣـــﻦِ ﺍﻟـــﺬﻱ ﺃﻧﺒﺘـــﻬﺎ
ﻗﹸﺪﺭﺗــــﻪ ﻣﻘﹾﺘــــﺪِﺭﻩ ﺫﺍﻙ ﻫـــﻮ ﺍﷲُ ﺍﻟـــﺬﻱ
ﻓﺄﺟﻬﺶ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺒﻜﺎﺀِ .
ﺇﻧﻪ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷﺭﺽِ ﻣﺮﺳﻮﻣﺔﹲ ﺁﻳﺎﺗﻪ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕِ ،ﺗﻨﻄﻖ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔِ ﻭﺍﻟﺼـﻤﺪﻳﺔِ
ﻭﺍﻟﺮﺑﻮﺑﻴﺔِ ﻭﺍﻷﻟﻮﻫﻴﺔِ ﴿ ﺭﺑﻨﺎ ﻣﺎ ﺧﻠﹶﻘﹾﺖ ﻫﺬﺍ ﺑﺎﻃِﻼﹰ ﴾ .
ﻣﻦ ﺩﻋﺎﺋﻢِ ﺍﻟﺴﺮﻭﺭِ ﻭﺍﻻﺭﺗﻴﺎﺡِ ،ﺃﻥﹾ ﺗﺸﻌﺮ ﺃﻥﱠ ﻫﻨﺎﻙ ﺭﺑﺎﹰ ﻳﺮﺣﻢ ﻭﻳﻐﻔﺮ ﻭﻳﺘﻮﺏ ﻋﻠﻰ ﻣﻦ ﺗﺎﺏ
،ﻓﺄﺑﺸِﺮ ﺑﺮﲪﺔِ ﺭﺑﻚ ﺍﻟﱵ ﻭﺳﻌﺖِ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷﺭﺽ ،ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿ :ﻭﺭﺣﻤﺘِﻲ ﻭﺳِﻌﺖ ﻛﹸﻞﱠ
ﺷﻲﺀٍ ﴾ ،ﻭﻣﺎ ﺃﻋﻈﻢ ﻟﻄﻔﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﰲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢٍ :ﺃﻥﱠ ﺃﻋﺮﺍﺑﻴﺎﹰ ﺻﻠﻰ ﻣﻊ ﺭﺳـﻮﻝِ
ﺍﷲِ ، rﻓﻠﻤﺎ ﺃﺻﺒﺢ ﰲ ﺍﻟﺘﺸﻬﺪِ ﻗﺎﻝ :ﺍﻟﻠﻬﻢ ﺍﺭﲪﲏ ﻭﳏﻤﺪﺍﹰ ،ﻭﻻ ﺗﺮﺣﻢ ﻣﻌﻨﺎ ﺃﺣﺪﺍﹰ .ﻗﺎﻝ : r
)) ﻟﻘﺪ ﺣﺠﺮﺕ ﻭﺍﺳﻌﺎﹰ (( .ﺃﻱ :ﺿﻴﻘﺖ ﻭﺍﺳﻌﺎﹰ ،ﺇﻥﱠ ﺭﲪﺔ ﺍﻟﻪِ ﻭﺳﻌﺖ ﻛﻞﱠ ﺷﻲﺀٍ ﴿ ﻭﻛﹶـﺎﻥﹶ
ﺑِﺎﻟﹾﻤ ﺆﻣِﻨِﲔ ﺭﺣِﻴﻤﺎﹰ ﴾ )) ،ﺍﷲُ ﺃﺭﺣﻢ ﺑﻌﺒﺎﺩِﻩِ ﻣﻦ ﻫﺬﻩِ ﺑﻮﻟﺪِﻫﺎ (( .
ﺃﺣﺮﻕ ﺭﺟﻞﹲ ﻧﻔﺴﻪ ﺑﺎﻟﻨﺎﺭِ ﻓﺮﺍﺭﺍﹰ ﻣﻦ ﻋﺬﺍﺏِ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ،ﻓﺠﻤﻌﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻗﺎﻝ ﻟﻪ:
)) ﻳﺎ ﻋﺒﺪِﻱ ،ﻣﺎ ﺣﻤﻠﹶﻚ ﻋﻠﻰ ﻣﺎ ﺻﻨﻌﺖ ؟ ﻗﺎﻝ :ﻳﺎ ﺭﺏِ ، ﺧﻔﹾﺘﻚ ،ﻭﺧﺸـﻴﺖ ﺫﻧـﻮﰊ .
ﻓﺄﺩﺧﻠﻪ ﺍﷲُ ﺍﳉﻨﺔ (( .ﺣﺪﻳﺚﹲ ﺻﺤﻴﺢ.
ﺠﻨﺔﹶ ﻫِﻲ ﺍﻟﹾﻤﺄﹾﻭﻯ ﴾ .
﴿ ﻭﺃﹶﻣﺎ ﻣﻦ ﺧﺎﻑ ﻣﻘﹶﺎﻡ ﺭﺑﻪِ ﻭﻧﻬﻰ ﺍﻟﻨﻔﹾﺲ ﻋﻦِ ﺍﻟﹾﻬﻮﻯ} {٤٠ﻓﹶﺈِﻥﱠ ﺍﻟﹾ
ﺣﺎﺳﺐ ﺍﷲُ ﺭﺟﻼﹰ ﻣﺴﺮﻓﺎﹰ ﻋﻠﻰ ﻧﻔﺴِﻪ ﻣﻮﺣﺪﺍﹰ ،ﻓﻠﻢ ﳚﺪ ﻋﻨﺪﻩ ﺣﺴﻨﺔﹰ ،ﻟﻜﻨﻪ ﻛﺎﻥ ﻳﺘﺎﺟﺮ ﰲ
ﺍﻟﺪﻧﻴﺎ ،ﻭﻳﺘﺠﺎﻭﺯ ﻋﻦِ ﺍﳌﹸﻌﺴِﺮِ ،ﻗﺎﻝ ﺍﷲُ :ﳓﻦ ﺃﻭﻟﹾﻰ ﺑﺎﻟﻜﺮﻡِ ﻣﻨﻚ ،ﲡﺎﻭﺯﻭﺍ ﻋﻨﻪ .ﻓﺄﺩﺧﻠﻪ ﺍﷲُ ﺍﳉﻨﺔ .
﴿ ﻭﺍﻟﱠﺬِﻱ ﺃﹶﻃﹾﻤﻊ ﺃﹶﻥ ﻳﻐﻔِﺮ ﻟِﻲ ﺧﻄِﻴﺌﹶﺘِﻲ ﻳﻮﻡ ﺍﻟﺪﻳﻦِ ﴾ ﴿ ،ﻟﹶﺎ ﺗﻘﹾﻨﻄﹸﻮﺍ ﻣِﻦ ﺭﺣﻤﺔِ ﺍﻟﻠﱠﻪِ ﴾ .
ﻋﻨﺪ ﻣﺴﻠﻢٍ :ﺃﻥﹼ ﺍﻟﺮﺳﻮﻝ rﺻﻠﱠﻰ ﺑﺎﻟﻨﺎﺱِ ،ﻓﻘﺎﻡ ﺭﺟﻞﹲ ﻓﻘﺎﻝ :ﺃﺻﺒﺖ ﺣﺪﺍﹰ ،ﻓﺄﻗِﻤﻪ ﻋﻠﻲ
.ﻗﺎﻝ )) :ﺃﺻﻠﻴﺖ ﻣﻌﻨﺎ ؟ (( .ﻗﺎﻝ :ﻧﻌﻢ . ﻗﺎﻝ )) .ﺍﺫﻫﺐ ﻓﻘﺪ ﻏﹸﻔِﺮ ﻟﻚ (( .
﴿ ﻭﻣﻦ ﻳﻌﻤﻞﹾ ﺳﻮﺀﺍﹰ ﺃﹶﻭ ﻳﻈﹾﻠِﻢ ﻧﻔﹾﺴﻪ ﺛﹸﻢ ﻳﺴﺘﻐﻔِﺮِ ﺍﻟﻠﹼﻪ ﻳﺠِﺪِ ﺍﻟﻠﹼﻪ ﻏﹶﻔﹸﻮﺭﺍﹰ ﺭﺣِﻴﻤﺎﹰ ﴾ .
ﻫﻨﺎﻙ ﻟﹸﻄﻒ ﺧﻔﻲ ﻳﻜﹾﺘﻨﻒ ﺍﻟﻌﺒﺪ ، ﻣِﻦ ﺃﻣﺎﻣِﻪِ ﻭﻣﻦ ﺧﻠﻔﻪ ،ﻭﻋﻦ ﳝﻴﻨﻪِ ﻭﻋﻦ ﴰﺎﻟِﻪِ ،ﻭﻣِـ ﻦ
ﻓﻮﻗِﻪ ﻭﻣﻦ ﲢﺖِ ﻗﺪﻣﻴﻪِ ،ﺻﺎﺣﺐ ﺍﻟﻠﱡﻄﻒِ ﺍﳋﻔﻲ ﻫﻮ ﺍﷲُ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﺍﻧﻄﺒﻘﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺼـﺨﺮﺓﹸ
ﰲ ﺍﻟﻐﺎﺭِ ،ﻭﺃﻧﺠﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻣﻦ ﺍﻟﻨﺎﺭِ ،ﻭﺃﳒﻰ ﻣﻮﺳﻰ ﻣﻦ ﺍﻟﻐﺮﻕِ ،ﻭﻧﻮﺣﺎﹰ ﻣﻦ ﺍﻟﻄﱡﻮﻓﺎﻥِ ،ﻭﻳﻮﺳﻒ
ﻣﻦ ﺍﳉﹸﺐ ﻭﺃﻳﻮﺏ ﻣﻦ ﺍﳌﺮﺽِ .
ﻭﻗﻔــﺔ
ﻋﻦ ﺃﻡ ﺳﻠﹶﻤﺔﹶ ﺃﻧﻬﺎ ﻗﺎﻟﺖ : ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲِ rﻳﻘﻮﻝﹸ )) :ﻣﺎ ﻣﻦ ﻣﺴﻠﻢٍ ﺗﺼﻴﺒﻪ ﻣﺼﻴﺒﺔﹲ
،ﻓﻴﻘﻮﻝﹸ ﻣﺎ ﺃﻣﺮﻩ ﺍﷲُ ﴿ :ﺇِﻧﺎ ﻟِﻠﹼﻪِ ﻭِﺇﻧـﺎ ِﺇﻟﹶﻴﻪِ ﺭﺍﺟِﻌﻮﻥﹶ ﴾ ﺍﻟﻠﱠﻬﻢ ﺍﺟﺮﱐ ﰲ ﻣﺼﻴﺒﱵ ﻭﺃﺧﻠـﻒ ﱄ
ﺧﲑﺍﹰ ﻣﻨﻬﺎ ؛ ﺇﻻﱠ ﺃﺧﻠﻒ ﺍﷲُ ﻟﻪ ﺧﲑﺍﹰ ﻣﻨﻬﺎ (( .
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺗﺪﻭﻡ ﻋﻠﻰ ﺣﻲ ﻭﺇﻥﹾ ﻫِﻲ ﺟﻠﱠـ ِ
ﺖ ﺧﻠﻴﻠﻲ ﻻ ﻭﺍﷲِ ﻣـﺎ ﻣِـﻦ ﻣﻠِﻤـ ٍﺔ
ﻭﻻ ﺗﻜﺜِﺮ ﺍﻟﺸﻜﹾﻮﻯ ﺇﺫﺍ ﺍﻟﻨﻌﻞﹸ ﺯﻟﱠﺖِ ﻓﺈﻥﹾ ﻧﺰﻟﺖ ﻳﻮﻣﺎﹰ ﻓﻼ ﲣﹾﻀﻌﻦ ﳍـﺎ
ﻓﺼﺎﺑﺮﻫﺎ ﺣﱴ ﻣﻀﺖ ﻭﺍﺿﻤﺤﻠﱠﺖِ ﻓﻜﻢ ﻣِﻦ ﻛﺮﱘٍ ﻗﺪ ﺑﻠـﻲ ﺑﻨﻮﺍﺋـﺐٍ
ﻓﻠﻤﺎ ﺭﺃﺕ ﺻﱪﻱ ﻋﻠﻰ ﺍﻟﺬﱡﻝﱢ ﺫﻟﱠﺖِ ﻭﻛﺎﻧﺖ ﻋﻠﻰ ﺍﻷﻳﺎﻡِ ﻧﻔﺴﻲ ﻋﺰﻳﺰﺓﹰ
ﻭﻗﺎﻝ ﺁﺧﺮ :
ﻭﺭﺑﻤﺎ ﺧِﲑ ﱄ ﰲ ﺍﻟﻐﻢ ﺃﺣﻴﺎﻧـﺎ ﻳﻀﻴﻖ ﺻﺪﺭﻱ ﺑﻐﻢ ﻋﻨﺪ ﺣﺎﺩِﺛﺔٍ
ﻭﻋﻨﺪ ﺁﺧﺮِﻩ ﺭﻭﺣـﺎﹰ ﻭﺭﻳﺤﺎﻧـﺎ ﻭﺭﺏ ﻳﻮﻡٍ ﻳﻜﻮﻥﹸ ﺍﻟﻐـﻢ ﺃﻭﻟـﻪ
ﺇﻻﱠ ﻭﱄ ﻓﺮﺝ ﻗﺪ ﺣﻞﱠ ﺃﻭ ﺣﺎﻧـﺎ ﻣﺎ ﺿِﻘﺖ ﺫﺭﻋﺎﹰ ﻋﻨـﺪ ﻧﺎﺋِﺒـﺔٍ
ﺍﻷﻓﻌﺎﻝﹸ ﺍﳉﻤﻴﻠﺔﹸ ﻃﺮﻳﻖ ﺍﻟﺴﻌﺎﺩﺓِ
ﺭﺃﻳﺖ ﰲ ﺃﻭﻝِ ﺩﻳﻮﺍﻥِ ﺣﺎﰎٍ ﺍﻟﻄﹼﺎﺋﻲ ﻛﻠﻤﺔﹰ ﲨﻴﻠﺔﹰ ﻟﻪ ، ﻳﻘﻮﻝﹸ ﻓﻴﻬﺎ :ﺇﺫﺍ ﻛﺎﻥ ﺗـﺮﻙ ﺍﻟﺸـﺮ
ﻳﻜﻔﻴﻚ ،ﻓﺪﻋﻪ.
ﻋﻨﻬﻢ﴾ ﻭﻣﻌﻨﺎﻩ : ﺇﺫﺍ ﻛﺎﻥ ﻳﺴﻊ ﺍﻟﺴﻜﻮﺕ ﻋﻦِ ﺍﻟﺸﺮ ﻭﺍﺟﺘﻨﺎﺑﻪ ،ﻓﺤﺴﺒﻪ ﺑﺬﻟﻚ ﴿ﻓﹶﺄﹶ ﻋﺮِﺽ
﴿ ،ﻭﺩﻉ ﺃﹶﺫﹶﺍﻫﻢ. ﴾
ﳏﺒﺔﹸ ﻟﻠﻨﺎﺱِ ﻣﻮﻫﺒﺔﹲ ﺭﺑﺎﻧﻴﺔﹲ ،ﻭﻋﻄﺎﺀٌ ﻣﺒﺎﺭﻙ ﻣﻦ ﺍﻟﻔﺘﺎﺡِ ﺍﻟﻌﻠﻴﻢِ .
ﻳﻘﻮﻝ ﺍﺑﻦ ﻋﺒﺎﺱٍ ﻣﺘﺤﺪﺛﺎﹰ ﺑﻨﻌﻤﺔِ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ :ﰲﱠ ﺛﻼﺙﹸ ﺧﺼﺎﻝٍ :ﻣﺎ ﻧﺰﻝ ﻏﻴﺚﹲ ﺑﺄﺭﺽٍ ،
ﺇﻻﱠ ﲪﺪﺕ ﺍﷲ ﻭﺳﺮﺭﺕ ﺑﺬﻟﻚ ،ﻭﻟﻴﺲ ﱄ ﻓﻴﻬﺎ ﺷﺎﺓﹲ ﻭﻻ ﺑﻌﲑ . ﻭﻻ ﲰﻌﺖ ﺑﻘﺎﺽٍ ﻋـﺎﺩﻝٍ ،ﺇﻻﱠ
ﺩﻋﻮﺕ ﺍﷲ ﻟﻪ ،ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﱄ ﻗﻀﻴﺔﹲ .ﻭﻻ ﻋﺮﻓﺖ ﺁﻳﺔﹰ ﻣﻦ ﻛﺘـﺎﺏِ ﺍﷲِ ،ﺇﻻﱠ ﻭﺩِﺩﺕ ﺃﻥﱠ ﺍﻟﻨـﺎﺱ
ﻳﻌﺮﻓﻮﻥ ﻣﻨﻬﺎ ﻣﺎ ﺃﻋﺮﻑ.
ﺇﻧﻪ ﺣﺐ ﺍﳋﲑِ ﻟﻠﻨﺎﺱِ ،ﻭﺇﺷﺎﻋﺔﹸ ﺍﻟﻔﻀﻴﻠﺔِ ﺑﻴﻨﻬﻢ ﻭﺳﻼﻣﺔﹸ ﺍﻟﺼﺪﺭِ ﳍﻢ ، ﻭﺍﻟﻨﺼﺢ ﻛﻞﱡ ﺍﻟﻨﺼﺢِ
ﻟﻠﺨﻠﻴﻘﺔِ .
ﻳﻘﻮﻝﹸ ﺍﻟﺸﺎﻋﺮ:
ﺳﺤﺎﺋِﺐ ﻟﻴﺲ ﺗﻨـﺘﻈِﻢ ﺍﻟـﺒﻼﺩﺍ ﻓﻼ ﻧﺰﻟﺖ ﻋﻠـﻰ ﻭﻻ ﺑﺄﺭﺿـﻲ
ﺍﳌﻌﲎ :ﺇﺫﺍ ﱂ ﺗﻜﻦِ ﺍﻟﻐﻤﺎﻣﺔﹸ ﻋﺎﻣﺔﹰ ،ﻭﺍﻟﻐﻴﺚﹸ ﻋﺎﻣﺎﹰ ﰲ ﺍﻟﻨﺎﺱٍ ،ﻓﻼ ﺃﺭﻳﺪﻫﺎ ﺃﻥﹾ ﺗﻜﻮﻥ ﺧﺎ
ﺻﺔﹰ
ﻣِﻦ ﻓﹶﻀﻠِﻪِ﴾ ﰊ ،ﻓﻠﺴﺖ ﺃﻧﺎﻧﻴﺎﹰ ﴿ﺍﻟﱠﺬِﻳﻦ ﻳﺒﺨﻠﹸﻮﻥﹶ ﻭﻳﺄﹾﻣﺮﻭﻥﹶ ﺍﻟﻨﺎﺱ ﺑِﺎﻟﹾﺒﺨﻞِ ﻭﻳﻜﹾﺘﻤﻮﻥﹶ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﻟﻠﹼﻪ
ﺃﻻ ﻳﺸﺠﻴﻚ ﻗﻮﻝﹸ ﺣﺎﰎٍ ،ﻭﻫﻮ ﻳﺘﺤﺪﺙﹸ ﻋﻦ ﺭﻭﺣِﻪ ﺍﻟﻔﻴﺎﺿﺔِ ،ﻭﻋﻦ ﺧﻠﻘِﻪِ ﺍﳉﻢ:
ﻭﻳﺤﻴﻲ ﺍﻟﻌِﻈﺎﻡ ﺍﻟﺒﻴﺾ ﻭﻫـﻲ ﺭﻣـﻴ ﻢ ﺃﻣﺎ ﻭﺍﻟﺬﻱ ﻻ ﻳﻌﻠـﻢ ﺍﻟﻐﻴـﺐ ﻏـﲑﻩ
ﳐﺎﻓــﺔ ﻳــﻮﻡٍ ﺃﻥ ﻳﻘــﺎﻝﹶ ﻟﺌــﻴﻢ ﻟﻘﺪ ﻛﻨﺖ ﺃﻃﻮِﻱ ﺍﻟﺒﻄﻦ ﻭﺍﻟﺰﺍﺩ ﻳﺸﺘﻬﻰ
ﺍﻟﻌِﻠﹾﻢ ﺍﻟﻨﺎﻓﻊ ﻭﺍﻟﻌﻠﻢ ﺍﻟﻀﺎﺭ
ﻟِﻴﻬﻨِﻚ ﺍﻟﻌِﻠﹾﻢ ﺇﺫﺍ ﺩﻟﱠﻚ ﻋﻠﻰ ﺍﷲِ ﴿ .ﻭﻗﹶﺎﻝﹶ ﺍﻟﱠﺬِﻳﻦ ﺃﹸﻭﺗﻮﺍ ﺍﻟﹾﻌِﻠﹾﻢ ﻭﺍﻟﹾﺈِﳝﺎﻥﹶ ﻟﹶﻘﹶﺪ ﻟﹶﺒِﺜﹾـﺘﻢ ﻓِـﻲ
ﻛِﺘﺎﺏِ ﺍﻟﻠﱠﻪِ ﺇِﻟﹶﻰ ﻳﻮﻡِ ﺍﻟﹾﺒﻌﺚِ ﴾ .ﺇﻥﱠ ﻫﻨﺎﻙ ﻋﻠﻤﺎﹰ ﺇﳝﺎﻧﻴﺎﹰ ،ﻭﻋﻠﻤﺎﹰ ﻛﺎﻓﺮﺍﹰ ،ﻳﻘﻮﻝﹸ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ
ﺃﻋﺪﺍِﺋﻪِ ﴿ :ﻳﻌﻠﹶﻤﻮﻥﹶ ﻇﹶﺎﻫِﺮﺍﹰ ﻣﻦ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻢ ﻋﻦِ ﺍﻟﹾﺂ ِﺧﺮﺓِ ﻫﻢ ﻏﹶﺎﻓِﻠﹸﻮﻥﹶ ﴾ .ﻭﻳﻘﻮﻝ ﻋﻨﻬﻢ :
﴿ ﺑﻞِ ﺍﺩﺍﺭﻙ ﻋِﻠﹾﻤﻬﻢ ﻓِﻲ ﺍﻟﹾﺂ ِﺧﺮﺓِ ﺑﻞﹾ ﻫﻢ ﻓِﻲ ﺷﻚ ﻣﻨﻬﺎ ﺑﻞﹾ ﻫﻢ ﻣﻨﻬﺎ ﻋﻤِﻮﻥﹶ ﴾ .ﻭﻳﻘﻮﻝﹸ ﻋﻨـﻬﻢ
﴿ ﺫﹶﻟِﻚ ﻣﺒﻠﹶﻐﻬﻢ ﻣﻦ ﺍﻟﹾﻌِﻠﹾﻢِ . ﴾ ....ﻭﻳﻘﻮﻝﹸ ﺟﻞﱠ ﻭﻋﻼ ﴿ :ﻭﺍﺗﻞﹸ ﻋ ﹶﻠﻴﻬِﻢ ﻧﺒﺄﹶ ﺍﻟﱠﺬِﻱ ﺁﺗﻴﻨﺎﻩ ﺁﻳﺎﺗِﻨـﺎ
ﻓﹶﺎﻧﺴﻠﹶﺦ ﻣِﻨﻬﺎ ﻓﹶﺄﹶﺗﺒﻌﻪ ﺍﻟﺸﻴﻄﹶﺎﻥﹸ ﻓﹶﻜﹶﺎﻥﹶ ﻣِﻦ ﺍﻟﹾﻐﺎﻭِﻳﻦ {١٧٥}ﻭﻟﹶﻮ ﺷِﺌﹾﻨﺎ ﻟﹶﺮﻓﹶﻌﻨﺎﻩ ﺑِﻬﺎ ﻭﻟﹶـﻜِﻨﻪ ﺃﹶﺧﻠﹶﺪ
ﺇِﻟﹶﻰ ﺍﻷَﺭﺽِ ﻭﺍﺗﺒﻊ ﻫﻮﺍﻩ ﻓﹶﻤﺜﹶﻠﹸﻪ ﻛﹶﻤﺜﹶﻞِ ﺍﻟﹾﻜﹶﻠﹾﺐِ ﺇِﻥ ﺗﺤﻤِﻞﹾ ﻋ ﹶﻠﻴﻪِ ﻳﻠﹾﻬﺚﹾ ﺃﹶﻭ ﺗﺘﺮﻛﹾﻪ ﻳ ﹾﻠﻬـﺚ ﱠﺫﻟِـﻚ
ﻣﺜﹶﻞﹸ ﺍﻟﹾﻘﹶﻮﻡِ ﺍﻟﱠﺬِﻳﻦ ﻛﹶﺬﱠﺑﻮﺍﹾ ﺑِﺂﻳﺎﺗِﻨﺎ ﻓﹶﺎﻗﹾﺼﺺِ ﺍﻟﹾﻘﹶﺼﺺ ﻟﹶﻌﻠﱠﻬﻢ ﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ ﴾ .ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌـﺎﱃ
ﻋﻦِ ﺍﻟﻴﻬﻮﺩِ ﻭﻋﻦ ﻋﻠﻤِﻬﻢ ﴿ :ﻛﹶﻤﺜﹶﻞِ ﺍﻟﹾﺤِﻤﺎﺭِ ﻳﺤﻤِﻞﹸ ﺃﹶﺳﻔﹶﺎﺭﺍﹰ ﴾ :ﺇﻧﻪ ﻋﻠـﻢ ﻟﻜﻨـﻪ ﻻ ﻳﻬـﺪﻱ ،
ﻭﺑﺮﻫﺎﻥﹲ ﻻ ﻳﺸﻔﻲ ،ﻭﺣﺠﺔﹲ ﻟﻴﺴﺖ ﻗﺎﻃﻌﺔﹰ ﻭﻻ ﻓﺎﳉِﺔﹰ ،ﻭﻧﻘﹾﻞﹲ ﻟﻴﺲ ﺑﺼﺎﺩِﻕٍ ،ﻭﻛﻼﻡ ﻟﻴﺲ ﲝـﻖ،
ﻭﺩﻻﻟﺔﹲ ﻭﻟﻜﻦ ﺇﱃ ﺍﻻﳓﺮﺍﻑِ ،ﻭﺗﻮﺟﻪ ﻭﻟﻜﻦ ﺇﱃ ﻏﻲ ، ﻓﻜﻴﻒ ﳚﺪ ﺃﺻﺤﺎﺏ ﻫﺬﺍ ﺍﻟﻌﻠﻢِ ﺍﻟﺴﻌﺎﺩﺓ ،
ﻭﻫﻢ ﺃﻭﻝﹸ ﻣﻦ ﻳﺴﺤﻘﹸﻬﺎ ﺑﺄﻗﺪﺍﻣِﻬﻢ ﴿ :ﻓﹶﺎﺳﺘﺤﺒﻮﺍ ﺍﻟﹾﻌﻤﻰ ﻋﻠﹶﻰ ﺍﻟﹾﻬﺪﻯ ﴾ ﴿ ،ﻭﻗﹶـﻮﻟِﻬِﻢ ﻗﹸﻠﹸﻮﺑﻨـﺎ
ﻏﹸﻠﹾﻒ ﺑﻞﹾ ﻃﹶﺒﻊ ﺍﻟﻠﹼﻪ ﻋ ﹶﻠﻴﻬﺎ ﺑِﻜﹸﻔﹾﺮِﻫِﻢ. ﴾
ﺭﺃﻳﺖ ﻣﺌﺎﺕِ ﺍﻷﻟﻮﻑِ ﻣﻦ ﺍﻟﻜﺘﺐِ ﺍﳍﺎﺋﻠﺔِ ﺍﳌﺬﻫﻠﺔِ ﰲ ﻣﻜﺘﺒﺔِ ﺍﻟﻜﻮﳒﺮﺱ ﺑﻮﺍﺷﻨﻄﻦ ،ﰲ ﻛـ ﱢﻞ
ﻓﻦ ، ﻭﰲ ﻛﻞﱢ ﲣﺼﺺٍ ،ﻋﻦ ﻛﻞﱢ ﺟﻴﻞٍ ﻭﺷﻌﺐٍ ﻭﺃﹸﻣﺔٍ ﻭﺣﻀﺎﺭﺓٍ ﻭﺛﻘﺎﻓﺔٍ ،ﻭﻟﻜﻦ ﺍﻷﻣﺔ ﺍﻟﱵ ﲢﺘﻀﻦ
ﻫﺬﻩ ﺍﳌﻜﺘﺒﺔ ﺍﻟﻌﻈﻤﻰ ،ﺃﹸﻣﺔﹲ ﻛﺎﻓﺮﺓﹲ ﺑﺮﺑﻬﺎ ،ﺇﺎ ﻻ ﺗﻌﻠﻢ ﺇﻻ ﺍﻟﻌﺎﱂ ﺍﳌﻨﻈﻮﺭ ﺍﳌﺸﻬﻮﺩ ،ﻭﺃﻣﺎ ﻣـﺎ ﻭﺭﺍﺀ
ﺫﻟﻚ ﻓﻼ ﲰﻊ ﻭﻻ ﺑﺼﺮ ﻭﻻ ﻗﻠﹾﺐ ﻭﻻ ﻭﻋﻲ ﴿ ﻭﺟﻌ ﹾﻠﻨﺎ ﻟﹶﻬﻢ ﺳﻤﻌﺎﹰ ﻭﺃﹶﺑﺼﺎﺭﺍﹰ ﻭﺃﹶﻓﹾﺌِﺪﺓﹰ ﻓﹶﻤـﺎ ﺃﹶ ﹾﻏﻨـﻰ
ﻋﻨﻬﻢ ﺳﻤﻌﻬﻢ ﻭﻟﹶﺎ ﺃﹶﺑﺼﺎﺭﻫﻢ ﻭﻟﹶﺎ ﺃﹶﻓﹾﺌِﺪﺗﻬﻢ ﻣﻦ ﺷﻲﺀٍ ﴾ .
ﺇﻥ ﺍﻟﺮﻭﺽ ﺃﺧﻀﺮ ، ﻭﻟﻜﻦ ﺍﻟﻌﻨﺰ ﻣﺮﻳﻀﺔﹲ ،ﻭﺇﻥﱠ ﺍﻟﺘﻤﺮ ﻣﻘﻔﺰﻱ ، ﻭﻟﻜﻦ ﺍﻟﺒﺨﻞ ﻣـﺮﻭﺯِﻱ،
ﻭﺇﻥ ﺍﳌﺎﺀ ﻋﺬﹾﺏ ﺯﻻﻝﹲ ،ﻭﻟﻜﻦ ﰲ ﺍﻟﻔﻢ ﻣﺮﺍﺭﺓﹰ ﴿ ﻛﹶﻢ ﺁﺗﻴﻨﺎﻫﻢ ﻣﻦ ﺁﻳﺔٍ ﺑﻴﻨﺔٍ ﴾ ﴿ .ﻭﻣﺎ ﺗﺄﹾﺗِﻴﻬِﻢ ﻣﻦ
ﺁﻳﺔٍ ﻣﻦ ﺁﻳﺎﺕِ ﺭﺑﻬِﻢ ﺇِﻻﱠ ﻛﹶﺎﻧﻮﺍﹾ ﻋﻨﻬﺎ ﻣﻌﺮِﺿِﲔ. ﴾
ﺃﻛﹾﺜِﺮ ﻣﻦ ﺍﻻﻃﱢﻼﻉِ ﻭﺍﻟﺘﺄﻣﻞِ
ﺇﻥﱠ ﳑﺎ ﻳﺸﺮﺡ ﺍﻟﺼﺪﺭ :ﻛﺜﹾﺮﺓﹸ ﺍﳌﻌﺮﻓﺔِ ،ﻭﻏﺰﺍﺭﺓﹸ ﺍﳌﺎﺩﺓِ ﺍﻟﻌﻠﻤﻴﺔِ ،ﻭﺍﺗﺴﺎﻉ ﺍﻟﺜﻘﺎﻓﺔِ ،ﻭﻋﻤـﻖ
ﺍﻟﻔﻜﺮِ ،ﻭﺑﻌﺪ ﺍﻟﻨﻈﹾﺮﺓِ ،ﻭﺃﺻﺎﻟﺔﹸ ﺍﻟﻔﻬﻢِ ،ﻭﺍﻟﻐﻮﺹ ﻋﻠﻰ ﺍﻟﺪﻟﻴﻞِ ،ﻭﻣﻌﺮﻓﺔﹸ ﺳﺮ ﺍﳌﺴـﺄﻟﺔِ ،ﻭﺇﺩﺭﺍﻙ
ﻣﻘﺎﺻﺪِ ﺍﻷﻣﻮﺭِ ،ﻭﺍﻛﺘﺸﺎﻑ ﺣﻘﺎﺋﻖِ ﺍﻷﺷﻴﺎﺀِ ﴿ ﺇِﻧﻤﺎ ﻳﺨﺸﻰ ﺍﻟﻠﱠﻪ ﻣِﻦِ ﻋﺒﺎﺩِﻩِ ﺍﻟﹾﻌ ﹶﻠﻤﺎﺀ ﴾ ﴿ ،ﺑـﻞﹾ
ﻛﹶﺬﱠﺑﻮﺍﹾ ﺑِﻤﺎ ﻟﹶﻢ ﻳﺤِﻴﻄﹸﻮﺍﹾ ﺑِﻌِﻠﹾﻤِﻪِ ﴾ .ﺇﻥﱠ ﺍﻟﻌﺎﻟِﻢ ﺭﺣﺐ ﺍﻟﺼﺪﺭِ ،ﻭﺍﺳﻊ ﺍﻟﺒﺎﻝِ ،ﻣﻄﻤﺌﻦ ﺍﻟـﻨﻔﹾﺲِ ،
ﻣﻨﺸﺮﺡ ﺍﳋﺎﻃﺮِ ..
ﻭﻳﻨﻘﺺ ﺇﻥﹾ ﺑﻪ ﻛﻔﹼـﺎﹰ ﺷـﺪﺩﺗﺎ ﻳﺰﻳﺪ ﺑﻜﺜﹾـﺮﺓِ ﺍﻹﻧﻔـﺎﻕِ ﻣﻨـﻪ
ﻳﻘﻮﻝﹸ ﺃﺣﺪ ﻣﻔﻜﱠﺮﻱ ﺍﻟﻐﺮﺏِ :ﱄ ﻣﻠﻒ ﻛﺒﲑ ﰲ ﺩﺭﺝِ ﻣﻜﺘﱯ ،ﻣﻜﺘﻮﺏ ﻋﻠﻴﻪ :ﲪﺎﻗـﺎ
ﺕ
ﺍﺭﺗﻜﺒﺘﻬﺎ ،ﺃﻛﺘﺒﻪ ﻟﻜﻞﱢ ﺳﻘﻄﺎﺕِ ﻭﺗﻮﺍﻓﻪ ﻭﻋﺜﺮﺍﺕٍ ﺃﹸﺯﺍﻭﻟﹸﻬﺎ ﰲ ﻳﻮﻣﻲ ﻭﻟﻴﻠﱵ ،ﻷﲣﻠﱠﺺ ﻣﻨﻬﺎ .
ﻗﻠﺖ :ﺳﺒﻘﻚ ﻋﻠﻤﺎﺀُ ﺳﻠﻒِ ﻫﺬﻩ ﺍﻷُﻣﺔِ ﺑﺎﳌﹸﺤﺎﺳﺒﺔِ ﺍﻟﺪﻗﻴﻘﺔِ ﻭﺍﻟﺘﻨﻘﻴﺐِ ﺍﳌﹸﻀﲏ ﻷﻧﻔﺴِﻬﻢ ﴿ﻭﻟﹶﺎ
ﺃﹸﻗﹾﺴِﻢ ﺑِﺎﻟﻨﻔﹾﺲِ ﺍﻟﻠﱠﻮﺍﻣﺔِ ﴾ .
ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ : ﺍﳌﺴﻠﻢ ﻟﻨﻔﺴِﻪِ ﺃﺷﺪ ﻣﺤﺎﺳﺒﺔﹰ ﻣﻦ ﺍﻟﺸﺮﻳﻚِ ﻟﺸﺮﻳﻜِﻪِ .
ﻭﻛﺎﻥ ﺍﻟﺮﺑﻴﻊ ﺑﻦ ﺧﺜﻴﻢٍ ﻳﻜﺘﺐ ﻛﻼﻣﻪ ﻣﻦ ﺍﳉﻤﻌﺔِ ﺇﱃ ﺍﳉﻤﻌﺔِ ،ﻓﺈﻥﹾ ﻭﺟﺪ ﺣﺴﻨﺔﹰ ﲪِﺪ ﺍﷲ ،
ﻭﺇﻥﹾ ﻭﺟﺪ ﺳﻴﺌﺔﹰ ﺍﺳﺘﻐﻔﺮ .
ﻭﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺴﻠﻒِ :ﱄ ﺫﻧﺐ ﻣﻦ ﺃﺭﺑﻌﲔ ﺳﻨﺔﹰ ،ﻭﺃﻧﺎ ﺃﺳﺄﻝﹸ ﺍﷲ ﺃﻥﹾ ﻳﻐﻔﺮﻩ ﱄ ،ﻭﻻ ﺯﻟـ
ﺖ
ﺃﹸﱀﱡ ﰲ ﻃﻠﺐِ ﺍﳌﻐﻔﺮﺓِ ﴿ ﻭﺍﻟﱠﺬِﻳﻦ ﻳﺆﺗﻮﻥﹶ ﻣﺎ ﺁﺗﻮﺍ ﻭﻗﹸﻠﹸﻮﺑﻬﻢ ﻭﺟِﻠﹶﺔﹲ ﴾ .
ﺣﺎﺳِﺐ ﻧﻔﹾﺴﻚ
ﺍﺣﺘﻔﻆِ ﲟﺬﻛﹼﺮﺓٍ ﻟﺪﻳﻚ ،ﻟﺘﺤﺎﺳﺐ ﺎ ﻧﻔﹾﺸﻚ ،ﻭﺗﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻟﺴﻠﺒﻴﺎﺕِ ﺍﳌﻼﺯﻣـﺔ ﻟـﻚ ،
ﻭﺗﺒﺪﺃ ﺑﺬﻛﹾﺮ ﺍﻟﺘﻘﺪﻡِ ﰲ ﻣﻌﺎﳉﺘِﻬﺎ .
ﻗﺎﻝ ﻋﻤﺮ : ﺣﺎﺳِﺒﻮﺍ ﺃﻧﻔﹸﺴﻜﹸﻢ ﻗﺒﻞ ﺃﻥﹾ ﺗﺤﺎﺳﺒﻮﺍ ،ﻭﺯِﻧﻮﻫﺎ ﻗﺒﻞ ﺃﻥ ﺗﻮﺯﻧﻮﺍ ،ﻭﺗﺰﻳﻨﻮﺍ ﻟﻠﻌﺮﺽِ
ﺍﻷﻛﱪِ .
ﺛﻼﺛﺔﹸ ﺃﺧﻄﺎﺀٍ ﺗﺘﻜﺮﺭ ﰲ ﺣﻴﺎﺗِﻨﺎ ﺍﻟﻴﻮﻣﻴﺔ :
ﺍﻷﻭﻝﹸ :ﺿﻴﺎﻉ ﺍﻟﻮﻗﺖِ .
ﺍﻟﺜﺎﱐ :ﺍﻟﺘﻜﻠﱡﻢ ﻓﻴﻤﺎ ﻻ ﻳﻌﲏ )) :ﻣِﻦ ﺣﺴﻦِ ﺇﺳﻼﻡِ ﺍﳌﺮﺀِ ﺗﺮﻛﻪ ﻣﺎ ﻻ ﻳﻌﻨﻴﻪِ (( .
ﺍﻟﺜﺎﻟﺚﹸ :ﺍﻻﻫﺘﻤﺎﻡ ﺑﺘﻮﺍﻓِﻪِ ﺍﻷﻣﻮﺭِ ،ﻛﺴﻤﺎﻉِ ﲣﻮﻳﻔﺎﺕِ ﺍﳌﹸﺮﺟِﻔﲔ ،ﻭﺗﻮﻗﱡﻌﺎﺕِ ﺍﳌﺜـﺒﻄﲔ ،
ﻭﺗﻮﻫﻤﺎﺕِ ﺍﳌﹸﻮﺳﻮﺳِﲔ ،ﻛﹶﺪﺭ ﻋﺎﺟﻞﹲ ،ﻭﻫﻢ ﻣﻌﺠﻞﹲ ،ﻭﻫﻮ ﻣﻦ ﻋﻮﺍﺋﻖِ ﺍﻟﺴﻌﺎﺩﺓِ ﻭﺭﺍﺣﺔِ ﺍﻟﺒﺎﻝِ .
ﻳﻘﻮﻝﹸ ﺍﻣﺮﺅ ﺍﻟﻘﻴﺲِ :
ﻭﻫﻞﹾ ﻳﻌِﻤﻦ ﻣﻦ ﻛﺎﻥ ﰲ ﺍﻟﻌﺼﺮ ﺍﳋﺎﱄ ﺃﻻ ﻋِﻢ ﺻﺒﺎﺣﺎﹰ ﺃﻳﻬﺎ ﺍﻟﻄﱠﻠـﻞﹸ ﺍﻟﺒـﺎﱄ
ﻗﻠﻴﻞﹸ ﺍﳍﻤـﻮﻡ ﻻ ﻳﺒِﻴـﺖ ﺑﺄﻭﺟـﺎﻝِ ـﻨﻌﻢ
ـﻌﻴﺪ ﻣـ
ﻭﻫ ـﻞﹾ ﻳﻌِﻤ ـﻦ ﺇﻻ ﺳـ
ﻋﻠﱠﻢ ﺍﻟﺮﺳﻮﻝﹸ rﻋﻢ ﺍﻟﻌﺒﺎﺱ ﺩﻋﺎﺀً ﳚﻤﻊ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ ،ﻭﻫﻮ ﻗﻮﻟﹸﻪ )) : rﺍﻟﻠﹼﻬﻢ
ﺇﱐ ﺃﺳﺄﻟﹸﻚ ﺍﻟﻌﻔﹾﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ (( .
ﻭﻫﺬﺍ ﺟﺎﻣﻊ ﻣﺎﻧﻊ ﺷﺎﻑٍ ﻛﺎﻑٍ ﻓﻴﻪ ﺧﲑ ﺍﻟﻌﺎﺟﻞِ ﻭﺍﻵﺟﻞِ .
﴿ ﻓﹶﺂﺗﺎﻫﻢ ﺍﻟﻠﹼﻪ ﺛﹶﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺴﻦ ﺛﹶﻮﺍﺏِ ﺍﻵ ِﺧﺮﺓِ ﴾ ﴿ ،ﻓﹶﻠﹶﺎ ﻳﻀِﻞﱡ ﻭﻟﹶﺎ ﻳﺸﻘﹶﻰ ﴾ .
ﺧﺬﻭﺍ ﺣِﺬﹾﺭﻛﹶﻢ
ﻣﻦ ﺳﻌﺎﺩﺓِ ﺍﻟﻌﺒﺪِ ﺍﺧﺬﹸ ﺍﳊﹶﻴﻄﺔِ ﻭﺍﺳﺘﻌﻤﺎﻝﹸ ﺍﻷﺳﺒﺎﺏِ ،ﻣﻊ ﺍﻟﺘﻮﻛﱡﻞِ ﻋﻠﻰ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ،ﻓﺈﻥ
ﺍﻟﺮﺳﻮﻝ rﺑﺎﺭﺯ ﰲ ﺑﻌﺾِ ﺍﻟﻐﺰﻭﺍﺕِ ﻭﻋﻠﻴﻪ ﺩِﺭﻉ ، ﻭﻫﻮ ﺳﻴﺪ ﺍﳌﺘﻮﻛﱠﻠﲔ ،ﻭﻗﺎﻝ ﻷﺣﺪِﻫﻢ ﳌﺎ ﻗﺎﻝ
ﻟﻪ :ﺃﻋﻘِﻠﹸﻬﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲِ ،ﺃﻭ ﺃﺗﻮﻛﱠﻞﹸ ؟ ﻗﺎﻝ )) :ﺍﻋﻘِﻠﻬﺎ ﻭﺗﻮﻛﱠﻞ (( .
ﻓﺎﻷﺧﺬﹸ ﺑﺎﻟﺴﺒﺐِ ﻭﺍﻟﺘﻮﻛﱡﻞﹸ ﻋﻠﻰ ﺍﷲِ ﻗﹸﻮﺍﻡ ﺍﻟﺘﻮﺣﻴﺪِ ،ﻭﺗﺮﻙ ﺍﻟﺴﺒﺐ ﻣﻊ ﺍﻟﺘﻮﻛﱡـﻞِ ﻋﻠـﻰ ﺍﷲِ
ﻗﺪﺡ ﰲ ﺍﻟﺸﺮﻉِ ،ﻭﺃﺧﺬﹸ ﺍﻟﺴﺒﺐِ ﻣﻊ ﺗﺮﻙِ ﺍﻟﺘﻮﻛﱡﻞِ ﻋﻠﻰ ﺍﷲِ ﻗﹶﺪﺡ ﰲ ﺍﻟﺘﻮﺣﻴﺪِ .
ﻭﺫﹶﻛﹶﺮ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻫﺬﺍ :ﺃﻥﱠ ﺭﺟﻼﹰ ﻗﺺ ﻇﻔﺮﻩ ،ﻓﺎﺳﺘﻔﺤﻞ ﻋﻠﻴﻪ ﻓﻤﺎﺕ ،ﻭﱂ ﻳﺄﺧـﺬﹾ
ﺑﺎﳊﻴﻄﺔِ .
ﻭﺭﺟﻞﹲ ﺩﺧﻞﹶ ﻋﻠﻰ ﲪﺎﺭٍ ﻣﻦ ﺳﺮﺩﺍﻥ ،ﻓﻬﺼﺮ ﺑﻄﻨﻪ ﻓﻤﺎﺕ .
ﻭﺫﻛﺮﻭﺍ ﻋﻦ ﻃﻪ ﺣﺴﲔ – ﺍﻟﻜﺎﺗﺐِ ﺍﳌﺼﺮﻱ – ﺃﻧﻪ ﻗﺎﻝ ﻟﺴﺎﺋﻘِﻪِ :ﻻ ﺗﺴﺮﻉ ﺣـﱴ ﻧﺼِـﻞ
ﻣﺒﻜﱢﺮﻳﻦ .
ﻭﻫﺬﺍ ﻣﻌﲎ ﻣﺜﻞٍ :ﺭﺏ ﻋﺠﻠﺔٍ ﺐ ﺭﻳﺜﺎﹰ .
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻭﻗﺪ ﻳﻜﻮﻥﹸ ﻣﻊ ﺍﳌﺘﻌﺠﻞِ ﺍﻟﺰﻟـﻞﹸ ﻗﺪ ﻳﺪﺭِﻙ ﺍﳌﹸﺘﺄﻧﻲ ﺑﻌﺾ ﺣﺎﺟﺘِﻪ
ﻓﺎﻟﺘﻮﻗﱢﻲ ﻻ ﻳﻌﺎﺭﺽ ﺍﻟﻘﺪﺭ ،ﺑﻞﹾ ﻫﻮ ﻣﻨﻪ ، ﻭﻣﻦ ﻟﹸﺒﻪِ ﴿ ﻭﻟﹾﻴﺘﻠﹶﻄﱠﻒ ﴿ ، ﴾ ﺗﻘِـﻴﻜﹸﻢ ﺍﻟﹾﺤـﺮ
ﻭﺳﺮﺍﺑِﻴﻞﹶ ﺗﻘِﻴﻜﹸﻢ ﺑﺄﹾﺳﻜﹸﻢ. ﴾
ﺍﻛﹾﺴﺐِ ﺍﻟﻨﺎﺱ
ﻭﻣﻦ ﺳﻌﺎﺩﺓِ ﺍﻟﻌﺒﺪِ ﻗﹸﺪﺭﺗﻪ ﻋﻠﻰ ﻛﺴﺐِ ﺍﻟﻨﺎﺱ ،ﻭﺍﺳﺘﺠﻼﺏ ﳏﺒـﺘِﻬﻢ ﻭﻋﻄﻔِﻬـﻢ ،ﻗـﺎﻝ
ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﴿ : ﻭﺍﺟﻌﻞ ﻟﱢﻲ ﻟِﺴﺎﻥﹶ ﺻِﺪﻕٍ ﻓِﻲ ﺍﻟﹾﺂ ِﺧﺮِﻳﻦ ، ﴾ ﻗﺎﻝ ﺍﳌﻔﺴـﺮﻭﻥ :ﺍﻟﺜﹼﻨـﺎﺀُ
ﺍﳊﺴﻦ . ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﻣﻮﺳﻰ ﴿ :ﻭﺃﹶﻟﹾﻘﹶﻴﺖ ﻋ ﹶﻠﻴﻚ ﻣﺤﺒﺔﹰ ﻣﻨﻲ ﴾ .ﻗﺎﻝ ﺑﻌﻀـﻬﻢ :
ﻣﺎ ﺭﺁﻙ ﺃﺣﺪ ﺇﻻ ﺃﺣﺒﻚ .
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) :ﺃﻧﺘﻢ ﺷﻬﺪﺍﺀُ ﺍﷲِ ﰲ ﺍﻷﺭﺽ (( .ﻭﺃﻟﺴﻨﺔﹸ ﺍﳋﻠﹾﻖِ ﺃﻗﻼﻡ ﺍﳊﻖ.
ﻭﺻﺢ )) : ﺃﻥ ﺟﱪﻳﻞ ﻳﻨﺎﺩﻱ ﰲ ﺃﻫﻞِ ﺍﻟﺴﻤﺎﺀِ :ﺇﻥﱠ ﳛﺐ ﻓﻼﻧﺎﹰ ﻓﺄﺣﺒﻮﻩ ،ﻓﻴﺤﺒـﻪ ﺃﻫـﻞﹸ
ﺍﻟﺴﻤﺎﺀِ ،ﻭﻳﻮﺿﻊ ﻟﻪ ﺍﻟﻘﺒﻮﻝ ﰲ ﺍﻷﺭﺽِ (( .
ﻭﻣﻦ ﺃﺳﺒﺎﺏِ ﺍﻟﻮﺩ : ﺑﺴﻄﺔﹸ ﺍﻟﻮﺟﻪِ ﻭﻟِﲔ ﺍﻟﻜﻼﻡِ ﻭﺳﻌﺔﹸ ﺍﳋﹸﻠﻖ.
ﺇﻥﱠ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞِ ﺍﻟﻘﻮﻳﺔِ ﰲ ﺟﻠﹾﺐِ ﺃﺭﻭﺍﺡِ ﺍﻟﻨﺎﺱِ ﺇﻟﻴﻚ :ﺍﻟﺮﻓﻖ ؛ ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝﹸ )) : rﻣـﺎ
ﻛﺎﻥ ﺍﻟﺮﻓﻖ ﰲ ﺷﻲﺀٍ ﺇﻻ ﺯﺍﻧﻪ ،ﻭﻣﺎ ﻧﺰﻉ ﻣﻦ ﺷﻲﺀٍ ﺇﻻ ﺷﺎﻧﻪ. ((
ﻭﻳﻘﻮﻝ )) :ﻣﻦ ﻳﺤﺮﻡ ﺍﻟﺮﻓﻖ ،ﻳﺤﺮﻡ ﺍﳋﲑ ﻛﻠﹼﻪ (( .
ﻗﺎﻝ ﺃﺣﺪ ﺍﳊﻜﻤﺎﺀ :ﺍﻟﺮﻓﻖ ﻳﺨﺮﺝ ﺍﳊﻴﺔ ﻣﻦ ﺟﺤﺮﻫﺎ .
ﻗﺎﻝ ﺍﻟﻐﺮﺑﻴﻮﻥ :ﺍﺟﻦِ ﺍﻟﻌﺴﻞ ،ﻭﻻ ﺗﻜﹾﺴِﺮِ ﺍﳋﻠِﻴﺔ .
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) :ﺍﳌﺆﻣﻦ ﻛﺎﻟﻨﺤﻠﺔِ ﺗﺄﻛﻞﹸ ﻃﻴﺒﺎﹰ ،ﻭﺗﻀﻊ ﻃﻴﺒـﺎﹰ ،ﻭﺇﺫﺍ ﻭﻗﻌـﺖ
ﻋﻠﻰ ﻋﻮﺩٍ ،ﱂ ﺗﻜﺴِﺮﻩ. ((
ﺛﹶﻤﻨﻚ ﺍﳉﻨﺔﹸ
ﻳﻘﻮﻝﹸ ﻟﻠﺸﺎﻋﺮ:
ﻓﻜﻴﻒ ﺃﺑﻜﻲ ﻋﻠﻰ ﺷﻲﺀٍ ﺇﺫﺍ ﺫﻫﺒﺎ ﻧﻔﺴﻲ ﺍﻟﱵ ﲤﻠِﻚ ﺍﻷﺷﻴﺎﺀ ﺫﺍﻫﺒـﺔﹲ
ﺇﻥﱠ ﺍﻟﺪﻧﻴﺎ ﺑﺬﻫﺒِﻬﺎ ﻭﻓﻀﺘِﻬﺎ ﻭﻣﻨﺎﺻﺒِﻬﺎ ﻭﺩﻭﺭِﻫﺎ ﻭﻗﺼﻮﺭِﻫﺎ ﻻ ﺗﺴﺘﺄﻫﻞﹸ ﻗﻄﺮﺓ ﺩﻣـﻊٍ ،ﻓﻌﻨـﺪ
ﺍﻟﺘﺮﻣﺬﻱ ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝ rﻗﺎﻝ )) :ﺍﻟﺪﻧﻴﺎ ﻣﻠﻌﻮﻧﺔﹲ ،ﻣﻠﻌﻮﻥﹲ ﻣﺎ ﻓﻴﻬﺎ ﺇﻻ ﺫﻛﹾﺮ ﺍﷲِ ،ﻭﻣـﺎ ﻭﺍﻻﻩ ،
ﻭﻋﺎﳌﺎﹰ ﻭﻣﺘﻌﻠﱠﻤﺎﹰ (( .
ﺇﺎ ﻭﺩﺍﺋﻊ ﻓﺤﺴﺐ ، ﻛﻤﺎ ﻳﻘﻮﻝﹸ ﻟﺒِﻴﺪ:
ﻭﻻﺑﺪ ﻳﻮﻣﺎﹰ ﺃﻥﹾ ﺗـﺮﺩ ﺍﻟﻮﺩﺍﺋـﻊ ﻭﻣﺎ ﺍﳌﺎﻝﹸ ﻭﺍﻷﻫﻠﻮﻥ ﺇﻻ ﻭﺩِﻳﻌـﺔﹲ
ﺇﻥ ﺍﳌﻠﻴﺎﺭﺍﺕِ ﻭﺍﻟﻌﻘﺎﺭﺍﺕِ ﻭﺍﻟﺴﻴﺎﺭﺍﺕِ ﻻ ﺗﺆﺧﺮ ﳊﻈﺔﹰ ﻭﺍﺣﺪﺓﹰ ﻣﻦ ﺃﺟﻞِ ﺍﻟﻌﺒﺪِ ،ﻗﺎﻝ ﺣـﺎﰎﹸ
ﺍﻟﻄﹼﺎﺋﻲ:
ﺇﺫﺍ ﺣﺸﺮﺟﺖ ﻳﻮﻣﺎﹰ ﻭﺿﺎﻕ ﺎ ﺍﻟﺼﺪﺭ ﻟﻌﻤﺮﻙ ﻣﺎ ﻳﻐﲏ ﺍﻟﺜﱠـﺮﺍﺀُ ﻋـﻦ ﺍﻟﻔـﱴ
ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﳊﻜﻤﺎﺀُ :ﺍﺟﻌﻞﹾ ﻟﻠﺸﻲﺀ ﲦﻨﺎﹰ ﻣﻌﻘﻮﻻﹰ ،ﻓﺈﻥﱠ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ﻻ ﺗﺴﺎﻭﻱ ﺍﳌﺆﻣﻦِ:
﴿ ﻭﻣﺎ ﻫﺬِﻩِ ﺍﻟﹾﺤﻴﺎﺓﹸ ﺍﻟﺪﻧﻴﺎ ﺇِﻟﱠﺎ ﻟﹶﻬﻮ ﻭﻟﹶﻌِﺐ. ﴾
ﻭﻳﻘﻮﻝﹸ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ : ﻻ ﲡﻌﻞﹾ ﻟﻨﻔﺴِﻚ ﲦﻨﺎﹰ ﻏﲑ ﺍﳉﻨﺔِ ،ﻓﺈﻥﱠ ﻧﻔﹾﺲ ﺍﳌـﺆﻣﻦِ ﻏﺎﻟﻴـﺔﹲ ،
ﻭﺑﻌﻀﻬﻢ ﻳﺒﻴﻌﻬﺎ ﺑﺮﺧﺺٍ .
ﺇﻥﱠ ﺍﻟﺬﻳﻦ ﻳﻨﻮﺣﻮﻥ ﻋﻠﻰ ﺫﻫﺎﺏِ ﺃﻣﻮﺍﻟِﻬﻢ ﻭﺪﻡِ ﺑﻴﻮﺗِﻬﻢ ﻭﺍﺣﺘﺮﺍﻕِ ﺳﻴﺎﺭﺍﺗِﻬﻢ ،ﻭﻻ ﻳﺄﺳﻔﻮﻥ
ﻭﳛﺰﻧﻮﻥ ﻋﻠﻰ ﻧﻘﹾﺺِ ﺇﳝﺎﻧِﻬﻢ ﻭﻋﻠﻰ ﺃﺧﻄﺎﺋِﻬﻢ ﻭﺫﻧﻮﺑِﻬﻢ ،ﻭﺗﻘﺼﲑِﻫﻢ ﰲ ﻃﺎﻋـﺔِ ﺭﺑﻬـﻢ ﺳـﻮﻑ
ﻳﻌﻠﻤﻮﻥ ﺃﻢ ﻛﺎﻧﻮﺍ ﺗﺎﻓﻬﲔ ﺑﻘﺪﺭِ ﻣﺎ ﻧﺎﺣﻮﺍ ﻋﻠﻰ ﺗﻠﻚ ،ﻭﱂ ﻳﺄﺳﻔﻮﺍ ﻋﻠـﻰ ﻫـﺬﻩِ ؛ ﻷﻥﱠ ﺍﳌﺴـﺄﻟﺔ
ﻣﺴﺄﻟﺔﹸ ﻗﻴﻢٍ ﻭﻣﺜﹸﻞٍ ﻭﻣﻮﺍﻗﻒ ﻭﺭﺳﺎﻟﺔٍ﴿ :ﺇِﻥﱠ ﻫ ﺆﻟﹶﺎﺀ ﻳﺤِﺒﻮﻥﹶ ﺍﻟﹾﻌﺎﺟِﻠﹶﺔﹶ ﻭﻳﺬﹶﺭﻭﻥﹶ ﻭﺭﺍﺀﻫﻢ ﻳﻮﻣﺎﹰ ﺛﹶﻘِﻴﻼﹰ﴾.
ﺍﳊﺐ ﺍﳊﻘﻴﻘﻲ
ﻛﹸﻦ ﻣﻦ ﺃﻭﻟﻴﺎﺀِ ﺍﷲِ ﻭﺃﺣﺒﺎﺋﻪِ ﻟِﺘﺴﻌﺪ ، ﺇﻥﱠ ﻣﻦ ﺃﺳﻌﺪِ ﺍﻟﺴﻌﺪﺍﺀِ ﺫﺍﻙ ﺍﻟﺬﻱ ﺟﻌﻞ ﻫﺪﻓﻪ ﺍﻷﲰﻰ
ﻭﻏﺎﻳﺘﻪ ﺍﳌﻨﺸﻮﺩﺓ ﺣﺐ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ،ﻭﻣﺎ ﺃﻟﹾﻄﻒ ﻗﻮﻟﻪ ﴿ : ﻳﺤِﺒﻬﻢ ﻭﻳﺤِﺒﻮﻧﻪ. ﴾
ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻟﻴﺲ ﺍﻟﻌﺠﺐ ﻣﻦ ﻗﻮﻟﻪِ :ﳛﺒﻮﻧﻪ ،ﻭﻟﻜﻦ ﺍﻟﻌﺠﺐ ﻣﻦ ﻗﻮﻟِﻪِ ﳛـﺒﻬﻢ ؛ ﻓﻬـﻮ
ﺍﻟﺬﻱ ﺧﻠﻘﻬﻢ ﻭﺭﺯﻗﻬﻢ ﻭﺗﻮﻻﱠﻫﻢ ﻭﺃﻋﻄﺎﻫﻢ ، ﰒ ﳛﺒﻬﻢ ﴿ :ﻗﹸﻞﹾ ﺇِﻥ ﻛﹸﻨﺘﻢ ﺗﺤِﺒﻮﻥﹶ ﺍﻟﻠﹼﻪ ﻓﹶـﺎﺗﺒِﻌﻮﻧِﻲ
ﻳﺤﺒِﺒﻜﹸﻢ ﺍﻟﻠﹼﻪ. ﴾
ﻭﺍﻧﻈﺮ ﺇﱃ ﻣﻜﺮﻣﺔِ ﻋﻠﻲ ﺑﻦِ ﺃﰊ ﻃﺎﻟﺐٍ ،ﻭﻫﻲ ﺗﺎﺝ ﻋﻠﻰ ﺭﺃﺳﻪِ :ﺭﺟﻞﹲ ﻳﺤﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ
،ﻭﳛﺒﻪ ﺍﷲُ ﻭﺭﺳﻮﻟﻪ.
ﺇﻥﱠ ﺭﺟﻼﹰ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺣﺐ ﴿ ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ ، ﴾ ﻓﻜﺎﻥ ﻳﺮﺩﺩﻫﺎ ﰲ ﻛـﻞﱢ ﺭﻛﻌـﺔٍ ،
ﻭﻳﺘﻮﻟﱠﻪ ﺑﺬﻛﹾﺮِﻫﺎ ،ﻭﻳﻌﻴﺪﻫﺎ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ،ﻭﻳﺸﺠﻲ ﺎ ﻓﺆﺍﺩﻩ ،ﻭﳛﺮﻙ ﺎ ﻭﺟﺪﺍﻧﻪ ،ﻗﺎﻝ ﻟـﻪ : r
)) ﺣﺒﻚ ﺇﻳﺎﻫﺎ ﺃﺩﺧﻠﹶﻚ ﺍﳉﻨﺔ (( .
ﻣﺎ ﺃﻋﺠﺐ ﺑﻴﺘﲔ ﻛﻨﺖ ﺃﻗﺮﺅﳘﺎ ﻗﺪﳝﺎﹰ ،ﰲ ﺗﺮﲨﺔٍ ﻷﺣﺪِ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻳﻘﻮﻝ :
ﺑﻠﻴﻠﻰ ﻭﺳﻠﻤﻰ ﻳﺴﻠﹸﺐ ﺍﻟﻠﱡﺐ ﻭﺍﻟﻌﻘﹾﻼ ﺇﺫﺍ ﻛﺎﻥ ﺣﺐ ﺍﳍﺎﺋِﻤﲔ ﻣﻦ ﺍﻟـﻮﺭﻯ
ﺳﺮﻯ ﻗﻠﺒﻪ ﺷﻮﻗﺎﹰ ﻋﻠﻰ ﺍﻟﻌﺎﱂِ ﺍﻷﻋﻠﻰ ﻓﻤﺎﺫﺍ ﻋﺴﻰ ﺃﻥ ﻳﻔﻌﻞ ﺍﳍﺎﺋِﻢ ﺍﻟـﺬﻱ
﴿ ﻭﻗﹶﺎﻟﹶﺖِ ﺍﻟﹾﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻧﺤﻦ ﺃﹶﺑﻨﺎﺀ ﺍﻟﻠﹼﻪِ ﻭﺃﹶﺣِﺒﺎ ﺅﻩ ﻗﹸﻞﹾ ﻓﹶﻠِﻢ ﻳﻌﺬﱢﺑﻜﹸﻢ ﺑِﺬﹸﻧﻮﺑِﻜﹸﻢ ﴾ .
ﺇﻥﱠ ﳎﻨﻮﻥ ﻟﻴﻠﻰ ﻗﺘﻠﻪ ﺣﺐ ﺍﻣﺮﺃﺓٍ ،ﻭﻗﺎﺭﻭﻥ ﺣﺐ ﻣﺎﻝٍ ،ﻭﻓﺮﻋﻮﻥ ﺣﺐ ﻣﻨﺼـﺐٍ ،ﻭﻗﹸﺘـﻞ
ﲪﺰﺓﹸ ﻭﺟﻌﻔﺮ ﻭﺣﻨﻈﻠﺔﹸ ﺣﺒﺎﹰ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ،ﻓﻴﺎ ﻟﺒﻌﺪِ ﻣﺎ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ .
ﻭﻗﻔــــﺔ
» ﻳﻨﺘﺤﺮ ٣٠٠ ﺿﺎﺑﻂِ ﺷﺮﻃﺔٍ ﺳﻨﻮﻳﺎﹰ ﰲ ﺃﻣﺮﻳﻜﺎ ،ﻣﻨﻬﻢ ﻋﺸﺮﺓﹲ ﰲ ﻧﻴﻮﻳﻮﺭﻙ ﻭﺣﺪﻫﺎ ..ﻭﻣﻨﺬﹸ ﻋﺎﻡ
١٩٨٧ﻡ ﻳﺘﺰﺍﻳﺪ ﻋﺪﺩ ﺿﺒﺎﻁ ﺍﻟﺸﺮﻃﺔِ ﺍﳌﹸﻨﺘﺤِﺮِﻳﻦ ﻫﻨﺎﻙ ..ﻭﻫﻲ ﻇﺎﻫﺮﺓﹲ ﺃﻗﻠﻘﺖِ ﺍﻟﺴﻠﻄﺎﺕِ ،ﻭﻗـﺎﻡ
ﺍﻻﲢﺎﺩ ﺍﻟﻮﻃﲏ ﻟﻀﺒﺎﻁِ ﺍﻟﺸﺮﻃﺔِ ﺑﺒﺤﺜِﻬﺎ .
ﻟﻘﺪ ﻭﺟﺪ ﺍﻻﲢﺎﺩ ﺃﻥﱠ ﺃﺑﺮﺯ ﺃﺳﺒﺎﺏِ ﺍﻧﺘﺤﺎﺭِ ﺍﻟﻀﺒﺎﻁِ ﻫﻮ :ﺗﻮﺗﺮ ﺍﻷﻋﺼﺎﺏِ ﺍﻟﺪﺍﺋﻢِ ﺍﻟﺬﻱ ﻳﻌﻴﺸـﻮﻥ
ﻓﻴﻪ ،ﻓﻬﻢ ﻣﻄﺎﻟﺒﻮﻥ ﺩﺍﺋﻤﺎﹰ ﺑﺎﻟﺜﱠﺒﺎﺕِ ﰲ ﺍﻷﺯﻣﺎﺕِ ،ﻭﲢﻤﻞِ ﺍﻟﻀﻐﻮﻁِ ﺍﳌﺘﺰﺍﻳﺪﺓِ ﻣﻊ ﺍﺭﺗﻔـﺎﻉِ ﻧﺴـﺒﺔِ
ﺍﳉﺮﳝﺔِ ،ﻭﲢﻤﻞ ﺍﻵﻻﻡِ ﺍﻟﻨﺎﲡﺔ ﻋﻦ ﺍﻟﺘﻌﺎﻣﻞِ ﻣﻊ ﺍﺮﻣﲔ ،ﻭﺭﺅﻳﺔِ ﺟﺜﺚِ ﺍﻟﻀﺤﺎﻳﺎ ﻣﻦ ﺃﻃﻔﺎﻝٍ ﻭﻧﺴﺎﺀٍ
ﻭﻋﺠﺎﺋﺰ .ﻭﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﱐ ﻫﻮ :ﻭﺟﻮﺩ ﺍﻷﺳﻠﺤﺔِ ﻣﻌﻬﻢ ﺑﺸﻜﻞٍ ﺩﺍﺋﻢٍ ،ﻓﻬﻲ ﺗﺴﺎﻋﺪﻫﻢ ﺃﻭ ﺗﺴـﻬﻞﹸ
ﻋﻠﻴﻬﻢ ﻋﻤﻠﻴﺔ ﺍﻻﻧﺘﺤﺎﺭِ .
ﻭﻗﺪ ﻭﺟﺪ ﺃﻥﱠ ﲦﺎﻧﲔ ﺑﺎﳌﺎﺋﺔِ ﻣﻦ ﺣﻮﺍﺩﺙِ ﺍﻧﺘﺤﺎﺭِ ﺍﻟﻀﺒﺎﻁِ ﺗﺘﻢ ﺑﺴﻼﺣِﻬﻢ ﺍﳋﺎﺹ ، ﰲ ﺛﻼﺛـﺔِ ﺃﻳـﺎﻡٍ
ﻣﺘﺘﺎﻟﻴﺔٍ ﺍﻧﺘﺤﺮ ﺛﻼﺛﹸﺔ ﺿﺒﺎﻁٍ ،ﻛﻞﱞ ﻣﻨﻬﻢ ﺑﻮﺍﺳﻄِﺔ ﻣﺴﺪﺳِﻪِ ﺍﳌﲑﻱ « .
ﺷﺮﻳﻌﺔﹲ ﺳﻬﻠﺔﹲ ﻣﻴﺴﺮﺓﹲ
ﺇﻥﱠ ﳑﺎ ﻳﺜﻠﺞ ﺻﺪﺭ ﺍﳌﺴﻠﻢ ﻇﺎﻫﺮﺓﹸ ﺍﻟﻴﺴﺮِ ﻭﺍﻟﺴﻤﺎﺣﺔِ ﰲ ﺍﻟﺸﺮﻳﻌﺔِ ﺍﻹﺳﻼﻣﻴﺔِ ﴿ ﻃﻪ} {١ﻣـﺎ
ﺃﹶﻧﺰﻟﹾﻨﺎ ﻋ ﹶﻠﻴﻚ ﺍﻟﹾﻘﹸﺮﺁﻥﹶ ﻟِﺘﺸﻘﹶﻰ﴾ ﴿ ،ﻭﻧﻴﺴﺮﻙ ﻟِ ﹾﻠﻴﺴﺮﻯ﴾ ﴿ ،ﻻﹶ ﻳﻜﹶﻠﱢﻒ ﺍﻟﻠﹼﻪ ﻧﻔﹾﺴﺎﹰ ﺇِﻻﱠ ﻭﺳﻌﻬﺎ﴾ ،
﴿ ﻟﹶﺎ ﻳﻜﹶﻠﱢﻒ ﺍﻟﻠﱠﻪ ﻧﻔﹾﺴﺎﹰ ﺇِﻟﱠﺎ ﻣﺎ ﺁﺗﺎﻫﺎ ﴾ ﴿ ،ﻭﻣﺎ ﺟﻌﻞﹶ ﻋ ﹶﻠﻴﻜﹸﻢ ﻓِﻲ ﺍﻟﺪﻳﻦِ ﻣِﻦ ﺣﺮﺝٍ ﴾ ﴿ ،ﻭﻳﻀﻊ
ﻋﻨﻬﻢ ﺇِﺻﺮﻫﻢ ﻭﺍﻷَ ﹾﻏﻼﹶﻝﹶ ﺍﻟﱠﺘِﻲ ﻛﹶﺎﻧﺖ ﻋ ﹶﻠﻴﻬِﻢ ﴿ ، ﴾ ﻓﹶﺈِﻥﱠ ﻣﻊ ﺍﻟﹾﻌﺴﺮِ ﻳﺴﺮﺍﹰ} {٥ﺇِﻥﱠ ﻣﻊ ﺍﻟﹾﻌﺴـﺮِ
ﻳﺴﺮﺍﹰ﴾ ﴿ ،ﺭﺑﻨﺎ ﻻﹶ ﺗﺆﺍ ِﺧﺬﹾﻧﺎ ﺇِﻥ ﻧﺴِﻴﻨﺎ ﺃﹶﻭ ﺃﹶﺧﻄﹶﺄﹾﻧﺎ ﺭﺑﻨﺎ ﻭﻻﹶ ﺗﺤﻤِﻞﹾ ﻋ ﹶﻠﻴﻨﺎ ﺇِﺻﺮﺍﹰ ﻛﹶﻤﺎ ﺣﻤ ﹾﻠﺘﻪ ﻋﻠﹶﻰ
ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﹶﻗﺒِ ﻠﻨﺎ ﺭﺑﻨﺎ ﻭﻻﹶ ﺗﺤﻤ ﹾﻠﻨﺎ ﻣﺎ ﻻﹶ ﻃﹶﺎﻗﹶﺔﹶ ﻟﹶﻨﺎ ﺑِﻪِ ﻭﺍﻋﻒ ﻋﻨﺎ ﻭﺍﻏﹾﻔِﺮ ﻟﹶﻨﺎ ﻭﺍﺭﺣﻤﻨﺎ ﺃﹶﻧﺖ ﻣﻮﻻﹶﻧﺎ
ﻓﹶﺎﻧﺼﺮﻧﺎ ﻋﻠﹶﻰ ﺍﻟﹾﻘﹶﻮﻡِ ﺍﻟﹾﻜﹶﺎﻓِﺮِﻳﻦ. ﴾
)) ﺭﻓﻊ ﻋﻦ ﺃﹸﻣﱵ ﺍﳋﻄﺄﹸ ﻭﺍﻟﻨﺴﻴﺎﻥﹸ ﻭﻣﺎ ﺍﺳﺘﻜﹾﺮِﻫﻮﺍ ﻋﻠﻴﻪِ (( )) ،ﺇﻥﱠ ﺍﻟﺪﻳﻦ ﻳﺴﺮ ، ﻭﻟـﻦ
ﻳﺸﺎﺩ ﺍﻟﺪﻳﻦ ﺃﺣﺪ ﺇﻻﱠ ﻏﻠﺒﻪ (( ،ﺳﺪﺩﻭﺍ ﻭﻗﺎﺭِﺑﻮﺍ ﻭﺃﺑﺸِﺮﻭﺍ (( ))،ﺑﻌﺜﺖ ﺑﺎﳊﻨﻴﻔﻴﺔ ﺍﻟﺴـﻤﺤﺔِ ((
)) ،ﺧﻴﺮ ﺩﻳﻨﻜﻢ ﺃﻳﺴﺮﻩ (( .
ﻋﺮِﺿﺖ ﻋﻠﻰ ﺷﺎﻋﺮٍ ﻣﻌﺎﺻﺮٍ ﰲ ﺩﻭﻟﺔٍ ﻭﺯﺍﺭﺓﹲ ﻳﺘﻮﻻﱠﻫﺎ ،ﻋﻠﻰ ﺃﻥﹾ ﻳﺘﺮﻙ ﻃﻤﻮﺣﺎﺗِﻪ ﻭﺭﺳـﺎﻻﺗِﻪ
ﻭﺃﻃﺮﻭﺣﺎﺗِﻪ ﺍﳊﻘﱠﺔِ ،ﻓﻘﺎﻝ :
ﻓﺆﺍﺩﻱ ﺣـﺮﺍﹰ ﻃﻠﻴِﻘـﺎﹰ ﻏﺮﻳﺒـﺎ ﺧﺬﻭﺍ ﻛﻞﱠ ﺩﻧﻴـﺎﻛﹸﻢ ﻭﺍﺗﺮﻛﹸـﻮﺍ
ﻭﺇﻥﹾ ﺧِﻠﹾﺘﻤﻮﱐ ﻭﺣﻴـﺪﺍﹰ ﺳـﻠﻴِﻨﺎ ﻓــﺈﻧﻲ ﺃﻋﻈﻤﻜــﻢ ﺛــﺮﻭﺓﹰ
ﺃﹸﺳﺲ ﻟﻠﺮﺍﺣﺔِ
ﰲ ﳎﻠﹼﺔِ ) ﺃﻫﻼﹰ ﻭﺳﻬﻼﹰ ( ﺑﺘﺎﺭﻳﺦ ١٤١٥ / ٤ / ٣ﻫـ ﻣﻘﺎﻟﺔﹲ ﺑﻌﻨﻮﺍﻥ » ﻋﺸﺮﻭﻥ ﻭﺻـﻔﺔٍ
ﻟﺘﺠﻨﺐِ ﺍﻟﻘﻠﻖ « ﺑﻘﻠﻢ ﺩ .ﺣﺴﺎﻥ ﴰﺴﻲ ﺑﺎﺷﺎ .
ﻣﻦ ﻣﻌﺎﱐ ﻫﺬﻩ ﺍﳌﻘﺎﻟﺔِ :
ﺇﻥﱠ ﺍﻷﺟﻞﹶ ﻗﺪ ﻓﹸﺮِﻍ ﻣﻨﻪ ، ﻭﺇﻥﱠ ﻛﻞﱠ ﺷﻲﺀٍ ﺑﻘﻀﺎﺀٍ ﻭﻗﺪﺭٍ ،ﻓﻼ ﻳﺄﹾﺳﻒِ ﺍﻟﻌﺒـﺪ ، ﻭﻻ ﳛـﺰﻥﹾ
ﻋﻠﻰ ﻣﺎ ﳚﺮﻱ .ﺇﻥﱠ ﺭﺯﻕ ﺍﳌﺨﻠﻮﻕِ ﻋﻨﺪ ﺍﳋﺎﻟﻖِ ﰲ ﺍﻟﺴﻤﺎﺀِ ،ﻓﻼ ﳝﻠﻜﹸﻪ ﺃﺣﺪ ، ﻭﻻ ﻳﺘﺼﺮﻑ ﻓﻴـﻪ
ﻗﻮﻡ ، ﻭﻻ ﳝﻨﻌﻪ ﺇﻧﺴﺎﻥﹲ .ﻭﺇﻥﱠ ﺍﳌﺎﺿﻲ ﻗﺪ ﺫﹶﻫﺐ ﻤﻮﻣِﻪ ﻭﻏﻤﻮﻣِﻪ ،ﻭﺍﻧﺘﻬﻰ ﻓﻠﻦ ﻳﻌﻮﺩ ،ﻭﻟﻮ ﺍﺟﺘﻤﻊ
ﺍﻟﻌﺎﱂﹸ ﺑﺄﺳﺮِﻩ ﻋﻠﻰ ﺇﻋﺎﺩﺗِﻪ .ﻭﺇﻥﱠ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﻋﺎﱂِ ﺍﻟﻐﻴﺐِ ،ﻭﱂ ﳛﻀـﺮ ﺇﱃ ﺍﻵﻥ ،ﻭﱂ ﻳﺴـﺘﺄﺫِﻥ
ﻋﻠﻴﻚ ،ﻓﻼ ﺗﺴﺘﺪﻋِﻪِ ﺣﱴ ﻳﺄﰐ .ﻭﺇﻥﱠ ﺍﻹﺣﺴﺎﻥ ﺇﱃ ﺍﻟﻨﺎﺱِ ﻳﻀﻔﻲ ﻋﻠﻰ ﺍﻟﻘﻠﺐِ ﺳﺮﻭﺭﺍﹰ ،ﻭﻋﻠـﻰ
ﺍﻟﺼﺪﺭِ ﺍﻧﺸﺮﺍﺣﺎﹰ ،ﻭﻫﻮ ﻳﻌﻮﺩ ﻋﻠﻰ ﻣﺴﺪﻳِﻪ ﺃﻋﻈﹶﻢ ﺑﺮﻛﺔٍ ﻭﺛﻮﺍﺏٍ ﻭﺃﺟﺮٍ ﻭﺭﺍﺣﺔٍ ﳑﻦ ﺃﹸﺳﺪﻱ ﺇﻟﻴﻪِ .
ﻭﻣﻦ ﺷِﻴﻢ ﺍﳌﺆﻣﻦِ ﻋﺪﻡ ﺍﻻﻛﺘﺮﺍﺙِ ﺑﺎﻟﻨﻘﹾﺪِ ﺍﳉﺎﺋﺮ ﺍﻟﻈﺎﱂِ ،ﻓﻠﻢ ﻳﺴﻠﹶﻢ ﻣﻦ ﺍﻟﺴﺐ ﻭﺍﻟﺸﺘﻢِ ﺣﱴ
ﺭﺏ ﺍﻟﻌﺎﳌﲔ ،ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻜﺎﻣﻞﹸ ﺍﳉﻠﻴﻞﹸ ﺍﳉﻤﻴﻞﹸ ،ﺗﻘﺪﺳﺖ ﺃﲰﺎﺅﻩ .
ﻗﻠﺖ ﰲ ﺃﺑﻴﺎﺕٍ ﱄ :
ﻭﻳﻈﻞﱡ ﻳﻘﹾﻠِﻖ ﻗﻠﹾﺒﻚ ﺍﻹﺭﻫـﺎﺏ ﻓﻌﻼﻡ ﺗﺤﺮِﻕ ﺃﺩﻣﻌﺎﹰ ﻗﺪ ﻭﺿﺌﺖ
ﻧﺎﻡ ﺍﳋﻠِﻲ ﺗﻔﹶﺘﺤـﺖ ﺃﺑـﻮﺍﺏ ﻭﻛﱢﻞﹾ ﺎ ﺭﺑﺎﹰ ﺟﻠـﻴﻼﹰ ﻛﻠﱠﻤـﺎ
ﺍﺣﺬﺭِ ﺍﻟﻌِﺸﻖ
ﺇﻳﺎﻙ ﻭﻋِﺸﻖ ﺍﻟﺼﻮﺭِ ،ﻓﺈﻧﻬﺎ ﻫﻢ ﺣﺎﺿِﺮ ،ﻭﻛﹶﺪﺭ ﻣﺴﺘﻤﺮ . ﻣﻦ ﺳﻌﺎﺩﺓِ ﺍﳌﺴﻠﻢِ ﻳﻌﺪﻩ ﻋـﻦ
ﺗﺄﻭﻫﺎﺕِ ﺍﻟﺸﻌﺮﺍﺀِ ﻭﻭﳍِﻬِﻢ ﻭﻋﺸﻘِﻬﻢ ،ﻭﺷﻜﻮﺍﻫﻢ ﺍﳍﺠﺮ ﻭﺍﻟﻮﺻﻞ ﻭﺍﻟﻔﺮﺍﻕ ،ﻓﺈﻥﱠ ﻫﺬﺍ ﻣﻦ ﻓـﺮﺍﻍ
ﺍﻟﻘﻠﺐِ ﴿ ﺃﹶﻓﹶﺮﺃﹶﻳﺖ ﻣﻦِ ﺍﺗﺨﺬﹶ ﺇِﻟﹶﻬﻪ ﻫﻮﺍﻩ ﻭﺃﹶﺿﻠﱠﻪ ﺍﻟﻠﱠﻪ ﻋﻠﹶﻰ ﻋِﻠﹾﻢٍ ﻭ ﺧﺘﻢ ﻋﻠﹶﻰ ﺳﻤﻌِﻪِ ﻭﻗﹶ ﹾﻠﺒِﻪِ ﻭ ﺟﻌـﻞﹶ
ﺼﺮِﻩِ ِﻏﺸﺎﻭﺓﹰ ﴾ .
ﻋﻠﹶﻰ ﺑ
ﻓﻤﻦِ ﺍﳌﹸﻄﺎﻟﺐ ﻭﺍﻟﻘﺘﻴﻞﹸ ﺍﻟﻘﺎﺗِـﻞﹸ ﻭﺃﻧﺎ ﺍﻟﺬﻱ ﺟﻠﹶﺐ ﺍﳌﻨﻴﺔ ﻃﹶﺮﻓﹸـﻪ
ﻭﺍﳌﻌﲎ :ﺇﻧﲏ ﺃﺳﺘﺤﻖ ﻭﺃﺳﺘﺄﻫﻞﹸ ﻣﺎ ﺫﹸﻗﺖ ﻣﻦ ﺍﻷﱂِ ﻭﺍﳊﺴﺮﺓِ ؛ ﻷﻧﲏ ﺍﳌﺘﺴﺒﺐ ﺍﻷﻋﻈﻢ ﻓﻴﻤﺎ
ﺟﺮﻯ ﱄ .
ﻭﺁﺧﺮ ﺃﻧﺪﻟﺲ ﻳﺘﺒﺎﻫﻰ ﺑﻜﺜﺮﺓِ ﻫﻴﺎﻣِﻪ ﻭﻋﺸﻘِﻪ ﻭﻭﳍِﻪِ ،ﻓﻴﻘﻮﻝﹸ :
ﻭﺭﻭﻉ ﺑﺎﳉﻮﻯ ﺣـﻲ ﻭﻣﻴـ
ﺖ ﺷﻜﺎ ﺃﱂ ﺍﻟﻔِﺮﺍﻕِ ﺍﻟﻨﺎﺱ ﻗﺒﻠـﻲ
ﻓﺈﻧﻲ ﻣﺎ ﲰﻌـﺖ ﻭﻻ ﺭﺃﻳـﺖ ﻭﺃﻣﺎ ﻣِﺜﹾﻠﻤﺎ ﺿـﻤﺖ ﺿـﻠﻮﻋﻲ
ﻭﻟﻮ ﺿﻢ ﺑﲔ ﺿﻠﻮﻋﻪِ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻟﺬﹾﻛﺮ ﻭﺭﻭﺣﺎﻧﻴﺔﹰ ﻭﺭﺑﺎﻧﻴﺔﹰ ،ﻟﹶﻮﺻﻞﹶ ﺇﱃ ﺍﳊﻖ ، ﻭﻟﹶﻌﺮ ﺍﻟﺪﻟﻴﻞ
،ﻭﻷﺑﺼﺮ ﺍﻟﺮﺷﺪ ،ﻭﻟﹶﺴﻠﹶﻚ ﺍﳉﺎﺩﺓ ﴿ :ﻭﺇِﻣﺎ ﻳﱰﹶ ﹶﻏﻨﻚ ﻣِﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﻧﺰﻍﹲ ﻓﹶﺎﺳﺘﻌِﺬﹾ ﺑِﺎﻟﻠﹼﻪِ ﴾ ﴿ ،ﺇِﻥﱠ
ﺍﻟﱠﺬِﻳﻦ ﺍﺗﻘﹶﻮﺍﹾ ﺇِﺫﹶﺍ ﻣﺴﻬﻢ ﻃﹶﺎﺋِﻒ ﻣﻦ ﺍﻟﺸﻴﻄﹶﺎﻥِ ﺗﺬﹶﻛﱠﺮﻭﺍﹾ ﻓﹶﺈِﺫﹶﺍ ﻫﻢ ﻣﺒﺼِﺮﻭﻥﹶ ﴾ .
ﺇﻥﱠ ﺍﺑﻦ ﺍﻟﻘﻴﻢِ ﻋﺎﰿ ﻫﺬﻩِ ﺍﳌﺴﺄﻟﺔ ﻋﻼﺟﺎﹰ ﺷﺎﻓﻴﺎﹰ ﻛﺎﻓﻴﺎﹰ ﰲ ﻛﺘﺎﺑِﻪِ )ﺍﻟﺪﺍﺀُ ﻭﺍﻟﺪﻭﺍﺀُ( ﻓﻠﻴﺮﺟﻊ ﺇﻟﻴﻪِ.
ﺇﻥ ﻟﻠﻌﺸﻖ ﺃﺳﺒﺎﺑﺎﹰ ﻣﻨﻬﺎ :
.١ﻓﺮﺍﻍﹸ ﻣﻦ ﺣﺒﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺫﻛﹾﺮِﻩِ ﻭﺷﻜﺮِﻩ ﻭﻋﺒﺎﺩﺗِﻪِ .
.٢ﺇﻃﻼﻕ ﺍﻟﺒﺼﺮِ ،ﻓﺈﻧﻪ ﺭﺍﺋﺪ ﳚﻠﺐ ﻋﻠﻰ ﺍﻟﻘﻠﺐِ ﺃﺣﺰﺍﻧﺎﹰ ﻭﳘﻮﻣﺎﹰ ﴿ :ﻗﹸـﻞ ﻟﱢ ﹾﻠﻤـ ﺆﻣِﻨِﲔ
ﻳ ﻐﻀﻮﺍ ﻣِﻦ ﺃﹶﺑﺼﺎﺭِﻫِﻢ ﻭﻳﺤﻔﹶﻈﹸﻮﺍ ﻓﹸﺮﻭﺟﻬﻢ)) ،﴾ ﺍﻟﻨﻈﺮﺓﹸ ﺳﻬﻢ ﻣﻦ ﺳﻬﺎﻡِ ﺇﺑﻠﻴﺲ((.
ﺇﱃ ﻛﻞﱢ ﻋﲔٍ ﺃﺗﻌﺒﺘﻚ ﺍﳌﻨـﺎ ِﻇ ﺮ ﻭﺃﻧﺖ ﻣﱴ ﺃﺭﺳﻠﺖ ﻃﺮﻓﻚ ﺭﺍﺋﺪﺍﹰ
ﻀﻪِ ﺃﻧﺖ ﺻﺎﺑِﺮﻋﻠﻴﻪ ﻭﻻ ﻋﻦ ﺑﻌ ِ ﺭﺃﻳﺖ ﺍﻟﺬﻱ ﻻ ﻛﹸﻠﱡﻪ ﺃﻧﺖ ﻗﺎﺩﺭ
.٣ﺍﻟﺘﻘﺼﲑ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔِ ،ﻭﺍﻟﺘﻘﺼﲑ ﰲ ﺍﻟﺬﱢﻛﹾﺮِ ﻭﺍﻟﺪﻋﺎﺀِ ﻭﺍﻟﻨﻮﺍﻓﻞِ ﴿ ﺇِﻥﱠ ﺍﻟﺼﻠﹶﺎﺓﹶ ﺗﻨﻬـﻰ
ﻋﻦِ ﺍﻟﹾﻔﹶﺤﺸﺎﺀ ﻭﺍﻟﹾﻤﻨﻜﹶﺮِ ﴾ .
ﺃﻡ ﺩﻭﺍﺀُ ﺍﻟﻌِﺸﻖِ ،ﻓﻤﻨﻪ:
﴿ ﻛﹶﺬﹶﻟِﻚ ﻟِﻨﺼﺮِﻑ ﻋﻨﻪ ﺍﻟﺴﻮﺀَ ﻭﺍﻟﹾﻔﹶﺤﺸﺎﺀ ﺇِﻧﻪ ﻣِﻦِ ﻋﺒﺎﺩِﻧﺎ ﺍﻟﹾﻤﺨﻠﹶﺼِﲔ. ﴾
.١ﺍﻻﻧﻄﺮﺍﺡ ﻋﻠﻰ ﻋﺘﺒﺎﺕِ ﺍﻟﻌﺒﻮﺩﻳﺔِ ،ﻭﺳﺆﺍﻝﹸ ﺍﳌﻮﱃ ﺍﻟﺸﻔﺎﺀ ﻭﺍﻟﻌﺎﻓﻴﺔ .
.٢ﻭﻏﺾ ﺍﻟﺒﺼﺮِ ﻭﺣﻔﹾﻆﹸ ﺍﻟﻔﺮﺝِ ﴿ ﻭﻳﺤﻔﹶﻈﹸﻮﺍ ﻓﹸﺮﻭﺟﻬﻢ ﴿ ، ﴾ ﻭﺍﻟﱠﺬِﻳﻦ ﻫﻢ ﻟِﻔﹸﺮﻭﺟِﻬِﻢ
ﺣﺎﻓِﻈﹸﻮﻥﹶ ﴾ .
.٣ﻭﻫﺠﺮ ﺩﻳﺎﺭِ ﻣﻦ ﺗﻌﻠﱠﻖ ﺑﻪِ ﺍﻟﻘﻠﺐ ، ﻭﺗﺮﻙ ﺑﻴﺘﻪِ ﻭﻣﻮﻃﻨِﻪِ ﻭﺫﻛﹾﺮِﻩِ .
ﺨﻴﺮﺍﺕِ ﻭﻳﺪﻋﻮﻧﻨﺎ
.٤ﻭﺍﻻﺷﺘﻐﺎﻝﹸ ﺑﺎﻷﻋﻤﺎﻝِ ﺍﻟﺼﺎﳊﺔِ ﴿ :ﺇِﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻳﺴﺎﺭِﻋﻮﻥﹶ ﻓِﻲ ﺍﻟﹾ
ﺭﻏﹶﺒﺎﹰ ﻭﺭﻫﺒﺎﹰ ﴾ .
.٥ﻭﺍﻟﺰﻭﺍﺝ ﺍﻟﺸﺮﻋﻲ ﴿ ﻓﹶﺎﻧﻜِﺤﻮﺍﹾ ﻣﺎ ﻃﹶﺎﺏ ﻟﹶﻜﹸﻢ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﴾ ﴿ ،ﻭﻣِﻦ ﺁﻳﺎﺗِـﻪِ ﺃﹶﻥﹾ
ﺧﻠﹶﻖ ﻟﹶﻜﹸﻢ ﻣﻦ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺃﹶﺯﻭﺍﺟﺎﹰ ﻟﱢﺘﺴﻜﹸﻨﻮﺍ ِﺇﻟﹶﻴﻬﺎ ﴾ )) ،ﻳﺎ ﻣﻌﺸﺮ ﺍﻟﺸﺒﺎﺏِ ،ﻣـﻦِ
ﺍﺳﺘﻄﺎﻉ ﻣﻨﻜﻢ ﺍﻟﺒﺎﺀﺓ ﻓﻠﻴﺘﺰﻭﺝ. ((
ﺣﻘﻮﻕ ﺍﻷﺧﻮﺓِ
ﳑﺎ ﻳﺴﻌﺪ ﺃﺧﺎﻙ ﺍﳌﺴﻠﻢ ﺃﻥﹾ ﺗﻨﺎﺩﻳﻪِ ﺑﺄﺣﺐ ﺍﻷﲰﺎﺀِ ﺇﻟﻴﻪِ .
ﻭﻻ ﺃﹸﻟﻘﱢﺒﻪ ﻭﺍﻟﺴـﻮﺀَﺓﹸ ﺍﻟﻠﱠﻘـﺐ ﺃﹸﻛﹾﻨِﻴﻪِ ﺣﲔ ﺃﹸﻧﺎﺩﻳِـﻪ ﻷُﻛﺮِﻣـﻪ
ﻭﺃﻥﹾ ﺶ ﻭﺗﺒﺶ ﰲ ﻭﺟﻬِﻪ )) ﻭﻟﻮ ﺃﻥﹾ ﺗﻠﹾﻘﻰ ﺃﺧﺎﻙ ﺑﻮﺟﻪ ﻃﻠﹾﻖٍ (( )) ،ﺗﺒﺴﻤﻚ ﰲ ﻭﺟﻪِ
ﺃﺧﻴﻚ ﺻﺪﻗﺔﹲ (( .ﻭﺃﻥﹾ ﺗﺸﺠﻌﻪ ﻋﻠﻰ ﺍﳊﺪﻳﺚِ ﻣﻌﻚ – ﺃﻱ ﺗﺘﺮﻙ ﻟﻪ ﻓﺮﺻﺔﹰ ﻟﻴﺘﻜﻠﱠﻢ ﻋـﻦ ﻧﻔﺴِـﻪ
ﺻﺔِ ،ﺍﻟﱵ ﻻ ﺣﺮﺝ ﰲ ﺍﻟﺴﺆﺍﻝِ ﻋﻨـﻬﺎ ،ﻭﺃﻥﹾ ـﺘﻢ
ﻭﻋﻦ ﺃﺧﺒﺎﺭِﻩِ – ﻭﺗﺄﻝ ﻋﻦ ﺃﻣﻮﺭِﻩ ﺍﻟﻌﺎﻣﺔِ ﻭﺍﳋﺎ
ﺑﺄﻣﻮﺭﻩ )) ﻣﻦ ﱂ ﻳﻬﺘﻢ ﺑﺄﻣﺮِ ﺍﳌﺴﻠﻤﲔ ﻓﻠﻴﺲ ﻣﻨﻬﻢ ﴿ ، (( ﻭﺍﻟﹾﻤ ﺆﻣِﻨﻮﻥﹶ ﻭﺍﻟﹾﻤ ﺆﻣِﻨـﺎﺕ ﺑﻌﻀـﻬﻢ
ﺃﹶﻭﻟِﻴﺎﺀ ﺑﻌﺾٍ ﴾ .
ﻭﻣﻨﻬﺎ :ﺃﻥﹾ ﻻ ﺗﻠﻮﻣﻪ ﻭﻻ ﺗﻌﺬﻟﻪ ﻋﻠﻰ ﺷﻲﺀٍ ﻣﻀﻰ ﻭﺍﻧﺘﻬﻰ ،ﻭﻻ ﲢﺮﺟﻪ ﺑـﺎﳌﺰﺍﺡِ )) :ﻻ
ﺗﻤﺎﺭِ ﺃﺧﺎﻙ ﻭﻻ ﺗﻤﺎﺯِﺣﻪ ،ﻭﻻ ﺗﻌِﺪﻩ ﻣﻮﻋﺪﺍﹰ ﻓﺘﺨﻠِﻔﻪ (( .
» ﺃﺳﺮﺍﺭ ﰲ ﺍﻟﺬﻧﻮﺏِ ..ﻭﻟﻜﻦ ﻻ ﺗﺬﻧﺐ« !
ﺫﻛﺮ ﺑﻌﺾ ﺃﻫﻞِ ﺍﻟﻌﻠﻢِ :ﺃﻥﱠ ﺍﻟﺬﻧﺐ ﻛﺎﳋﺘﻢ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ،ﻭﻣﻦ ﺃﺳﺮﺍﺭﻫﺎ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔِ :ﻗﺼﻢ
ﻇﻬﺮ ﺍﻟﻌﺠﺐِ ،ﻭﻛﺜﺮﺓﹸ ﺍﻻﺳﺘﻐﻔﺎﺭِ ﻭﺍﻟﺘﻮﺑﺔﹸ ﻭﺍﻹﻧﺎﺑﺔﹸ ﻭﺍﻟﺘﻮﺟﻪ ﻭﺍﻻﻧﻜﺴﺎﺭ ﻭﺍﻟﻨﺪﺍﻣﺔ ،ﻭﻭﻗﻮﻉ ﺍﻟﻘﻀﺎﺀِ
ﻭﺍﻟﻘﺪﺭِ ،ﻭﺍﻟﺘﺴﻠﻴﻢ ﺑﻌﺒﻮﺩﻳﺔِ ﻣﻘﺎﺑﻠﺔِ ﺍﻟﻘﻀﺎﺀِ ﻭﺍﻟﻘﺪﺭِ .
ﻭﻣﻨﻬﺎ :ﲢﻘﱡﻖ ﺃﲰﺎﺀِ ﺍﷲِ ﺍﳊﺴﲎ ﻭﺻﻔﺎﺗِﻪ ﺍﻟﻌﻠﻰ ﻣﺜﻞِ :ﺍﻟﺮﺣﻴﻢِ ﻭﺍﻟﻐﻔﻮﺭِ ﻭﺍﻟﺘﻮﺍﺏِ .
ﺍﻃﹾﻠﹸﺐِ ﺍﻟﺮﺯﻕ ﻭﻻ ﲢﺮِﺹ
ﺳﺒﺤﺎﻥ ﺍﳋﺎﻟﻖِ ﺍﻟﺮﺍﺯﻕِ ،ﺃﻋﻄﻰ ﺍﻟﺪﻭﺩﺓﹶ ﺭﺯﻗﻬﺎ ﰲ ﺍﻟﻄﱠﲔِ ،ﻭﺍﻟﺴﻤﻜﺔ ﰲ ﺍﳌﺎﺀِ ،ﻭﺍﻟﻄﺎﺋﺮ ﰲ
ﺍﳍﻮﺍﺀِ ،ﻭﺍﻟﻨﻤﻠﺔﹶ ﰲ ﺍﻟﻈﱠﻠﻤﺎﺀِ ،ﻭﺍﳊﻴﺔ ﺑﲔ ﺍﻟﺼﺨﻮﺭِ ﺍﻟﺼﻤﺎﺀِ .
ﺫﹶﻛﹶﺮ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﻟﻄﻴﻔﺔﹰ ﻣﻦ ﺍﻟﻠﱠﻄﺎﺋﻒِ :ﺃﻥﱠ ﺣﻴﺔﹸ ﻋﻤﻴﺎﺀ ﻛﺎﻧﺖ ﰲ ﺭﺃﺱِ ﳔﻠﺔٍ ،ﻓﻜﺎﻥ ﻳﺄﺗﻴﻬﺎ
ﻋﺼﻔﻮﺭ ﺑﻠﺤﻢٍ ﰲ ﻓﻤِﻪ ،ﻓﺈﺫﺍ ﺍﻗﺘﺮﺏ ﻣﻨﻬﺎ ﻭﺭﻭﺭ ﻭﺻﻔﱠﺮ ، ﻓﺘﻔﺘﺢ ﻓﺎﻫﺎ ،ﻓﻴﻀﻊ ﺍﻟﻠﺤﻢ ﻓﻴﻪِ ﺳﺒﺤﺎﻥ
ﺠﻨﺎﺣﻴﻪِ ﺇِﻻﱠ ﺃﹸﻣﻢ ﺃﹶﻣﺜﹶﺎﻟﹸﻜﹸﻢ ﴾ .
ﻣﻦ ﺳﺨﺮ ﻫﺬﺍ ﳍﺬِﻩ ﴿ ﻭﻻﹶ ﻃﹶﺎﺋِﺮٍ ﻳﻄِﲑ ﺑِ
ﻓﺎﺳﺄﻟﻪ ﻣﻦ ﺫﺍ ﺑﺎﻟﺴﻤﻮﻡِ ﺣﺸﺎﻛﺎ ﻭﺇﺫﺍ ﺗﺮﻯ ﺍﻟﺜﻌﺒﺎﻥ ﻳﻨﻔﹸﺚﹸ ﺳـ ﻤﻪ
ﲢﻴﺎ ﻭﻫﺬﺍ ﺍﻟﺴﻢ ﻳﻤـﻸُ ﻓﺎﻛـﺎ ﻭﺍﺳﺄﻟﻪ ﻛﻴﻒ ﺗﻌﻴﺶ ﻳﺎ ﺛﻌﺒﺎﻥﹸ ﺃﻭ
ﻛﺎﻧﺖ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻳﺄﺗﻴﻬﺎ ﺭﺯﻗﹸﻬﺎ ﰲ ﺍﶈﺮﺍﺏِ ﺻﺒﺎﺡ ﻣﺴﺎﺀ ،ﻓﻘﻴﻞ ﳍﺎ ﴿ :ﻳﺎ ﻣـﺮﻳﻢ
ﺃﹶﻧﻰ ﻟﹶﻚِ ﻫـﺬﹶﺍ ﻗﹶﺎﻟﹶﺖ ﻫﻮ ﻣِﻦ ﻋِﻨﺪِ ﺍﻟﻠﹼﻪِ ﺇﻥﱠ ﺍﻟﻠﹼﻪ ﻳﺮﺯﻕ ﻣﻦ ﻳﺸﺎﺀُ ﺑِ ﻐﻴﺮِ ﺣِﺴﺎﺏٍ ﴾ .
ﻻ ﲢﺰﻥﹾ ﻓﺮﺯﻗﹸﻚ ﻣﻀﻤﻮﻥﹲ ﴿ ﻭﻻﹶ ﺗﻘﹾﺘﻠﹸﻮﺍﹾ ﺃﹶﻭﻻﹶﺩﻛﹸﻢ ﻣﻦ ﺇﻣﻼﹶﻕٍ ﻧﺤﻦ ﻧﺮﺯﻗﹸﻜﹸﻢ ﻭِﺇﻳـﺎﻫﻢ. ﴾
ﻟﺘﻌﻠﻢ ﺍﻟﺒﺸﺮﻳﺔﹸ ﺃﻥﱠ ﺭﺍﺯﻕ ﺍﻟﻮﺍﻟﺪِ ،ﻫﻮ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭﱂﹾ ﻳﻮﻟﺪ.
﴿ ﻭﻻﹶ ﺗﻘﹾﺘﻠﹸﻮﺍﹾ ﺃﹶﻭﻻﺩﻛﹸﻢ ﺧﺸﻴﺔﹶ ﺇِﻣﻼﻕٍ ﻧﺤﻦ ﻧﺮﺯﻗﹸﻬﻢ ﻭِﺇﻳـﺎﻛﹸﻢ ﴾ ﺇﻥﱠ ﺻـﺎﺣﺐ ﺍﳋـﺰﺍﺋﻦِ
ﺍﻟﻜﱪﻯ ﺟﻞﱠ ﰲ ﻋﻼﻩ ﻗﺪ ﺗﻜﻔﱠﻞ ﺑﺎﻟﺮﺯﻕِ ،ﻓِﺒﻢ ﺍﻟﻘﻠﻖ ﻭﺍﻟﺰﻋﻴﻢ ﺑﺬﻟﻚ ﺍﷲُ ؟!
﴿ ﻓﹶﺎﺑﺘﻐﻮﺍ ﻋِﻨﺪ ﺍﻟﻠﱠﻪِ ﺍﻟﺮﺯﻕ ﻭﺍ ﻋﺒﺪﻭﻩ ﻭﺍﺷﻜﹸﺮﻭﺍ ﻟﹶﻪ. ﴾
﴿ ﻭﺍﻟﱠﺬِﻱ ﻫﻮ ﻳ ﹾﻄﻌِﻤﻨِﻲ ﻭﻳﺴﻘِﲔِ ﴾ .
ﻭﻗﻔـــﺔ
» ﺃﻣﺎ ﺍﻟﺼﻼﺓﹸ ﻓﺸﺄﹸﺎ ﰲ ﺗﻔﺮﻳﻎِ ﺍﻟﻘﻠﺐِ ﻭﺗﻘﻮﻳﺘِﻪ ،ﻭﺷﺮﺣِﻪ ،ﻭﺍﺑﺘﻬﺎﺟﻪِ ﻭﻟﺬﱠﺗِﻪ ،ﺃﻛﺒﺮ ﺷـﺄ ٍﻥ
،ﻭﻓﻴﻬﺎ ﺍﺗﺼﺎﻝﹸ ﺍﻟﻘﻠﺐٍ ﻭﺍﻟﺮﻭﺡِ ﺑﺎﷲِ ،ﻭﻗﹸﺮﺑِﻪ ﻭﺍﻟﺘﻨﻌﻢِ ﺑﺬﻛﺮِﻩِ ،ﻭﺍﻻﺑﺘﻬﺎﺝِ ﲟﻨﺎﺟﺎﺗِﻪ ،ﻭﺍﻟﻮﻗﻮﻑِ ﺑﲔ
ﻳﺪﻳﻪِ ،ﻭﺍﺳﺘﻌﻤﺎﻝِ ﲨﻴﻊِ ﺍﻟﺒﺪﻥِ ﻭﻗﹸﻮﺍﻩ ﻭﺁﻻﺗِﻪِ ﰲ ﻋﺒﻮﺩﻳﺘِﻪِ ،ﻭﺇﻋﻄﺎﺀِ ﻛﻞﱢ ﻋﻀـﻮ ﺣﻈﱠـﻪ ﻣﻨـﻬﺎ ،
ﻭﺍﺷﺘﻐﺎﻟِﻪ ﻋﻦ ﺍﻟﺘﻌﻠﱡﻖِ ﺑﺎﳋﻠﻖِ ﻭﻣﻼﺑﺴﺘِﻬﻢ ﻭﻣﺤﺎﻭﺭﺗِﻬﻢ ،ﻭﺍﳒﺬﺍﺏ ﻗﻮﻯ ﻗﻠﺒِﻪِ ﻭﺟﻮﺍﺭﺣِﻪِ ﺇﱃ ﺭﺑـﻪ
ﻭﻓﺎﻃﺮِﻩِ ،ﻭﺭﺍﺣﺘﻪِ ﻣﻦ ﻋﺪﻭﻩ ﺣﺎﻟﺔ ﺍﻟﺼﻼﺓِ ﻣﺎ ﺻﺎﺭﺕ ﺑﻪِ ﻣﻦ ﺃﻛﱪِ ﺍﻷﺩﻭﻳﺔِ ﻭﺍﳌﻔﺮﺣﺎﺕِ ﻭﺍﻷﻏﺬﻳِـ ِﺔ
ﺍﻟﱵ ﻻ ﺗﻼﺋﻢ ﺇﻻ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺼﺤﻴﺤﺔ .ﻭﺃﻣﺎ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻌﻠﻴﻠﺔﹸ ﻓﻬـﻲ ﻛﺎﻷﺑـﺪﺍﻥِ ،ﻻ ﺗﻨﺎﺳـﺒﻬﺎ ﺇﻻﱠ
ﺍﻷﻏﺬﻳﺔﹸ ﺍﻟﻔﺎﺿﻠﺔﹸ « .
» ﻓﺎﻟﺼﻼﺓﹸ ﻣﻦ ﺃﻛﱪِ ﺍﻟﻌﻮﻥِ ﻋﻠﻰ ﲢﺼﻴﻞِ ﻣﺼﺎﱀِ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ ،ﻭﺩﻓﹾﻊ ﻣﻔﺎﺳِـﺪ ﺍﻟـﺪﻧﻴﺎ
ﻭﺍﻵﺧﺮﺓِ ،ﻭﻫﻲ ﻣﻨﻬﺎﺓﹲ ﻋﻦ ﺍﻹﺛﹾﻢِ ،ﻭﺩﺍﻓﻌﺔﹲ ﻷﺩﻭﺍﺀِ ﺍﻟﻘﻠﻮﺏِ ،ﻭﻣﻄﹾﺮﺩﺓﹲ ﻟﻠﺪﺍﺀِ ﻋﻦ ﺍﳉﺴﺪِ ،ﻭﻣﻨﻮﺭﺓﹲ
ﻟﻠﻘﻠﺐِ ،ﻭﻣﺒﻴﻀﺔﹲ ﻟﻠﻮﺟﻪِ ،ﻭﻣﻨﺸﻄﺔﹲ ﻟﻠﺠﻮﺍﺭﺡِ ﻭﺍﻟﻨﻔﹾﺲِ ،ﻭﺟﺎﻟِﺒﺔﹲ ﻟﻠـﺮﺯﻕِ ،ﻭﺩﺍﻓﻌـﺔﹲ ﻟﻠﻈﱡﻠﹾـﻢِ ،
ﻭﻧﺎﺻِﺮﺓﹲ ﻟﻠﻤﻈﻠﻮﻡ ،ﻭﻗﺎﻣﻌﺔﹲ ﻷﺧﻼﻁِ ﺍﻟﺸﻬﻮﺍﺕِ ،ﻭﺣﺎﻓﻈﺔﹲ ﻟﻠﻨﻌﻤﺔِ ،ﻭﺩﺍﻓﻌﺔﹲ ﻟﻠﻨﻘﻤـﺔِ ،ﻭﻣﱰﻟـﺔﹲ
ﻟﻠﺮﲪﺔِ ،ﻭﻛﺎﺷﻔﺔﹲ ﻟﻠﻐﻤﺔِ « .
ﺷﺮﻳﻌﺔﹲ ﺳﻤﺤﺔﹲ
ﳑﺎ ﻳﻔﺮﺡ ﺍﻟﻌﺒﺪ ﺍﳌﺴﻠﻢ ،ﻣﺎ ﰲ ﺍﻟﺸﺮﻳﻌﺔِ ﻣﻦ ﺍﻟﺜﱠﻮﺍﺏِ ﺍﳉﺰﻳﻞِ ﻭﺍﻟﻌﻄﺎﺀِ ﺍﻟﻀﺨﻢِ ،ﻳﺘﺠﻠﱠﻰ ﺫﻟﻚ
ﰲ ﺍﳌﻜﻔﱢﺮﺍﺕِ ﺍﻟﻌﺸﺮِ ،ﻛﺎﻟﺘﻮﺣﻴﺪِ ﻭﻣﺎ ﻳﻜﻔﱢﺮﻩ ﻣﻦ ﺍﻟﺬﻧﻮﺏِ .ﻭﺍﳊﺴﻨﺎﺕِ ﺍﳌﺎﺣﻴـﺔِ ،ﻛﺎﻟﺼـﻼﺓِ ،
ﻭﺍﳉﻤﻌﺔِ ﺇﱃ ﺍﳉﻤﻌﺔِ ،ﻭﺍﻟﻌﻤﺮﺓِ ﺇﱃ ﺍﻟﻌﻤﺮﺓِ ،ﻭﺍﳊﺞ ، ﻭﺍﻟﺼﻮﻡِ ،ﻭﳓﻮ ﺫﻟﻚ ﻣﻦ ﺍﻷﻋﻤﺎﻝِ ﺍﻟﺼﺎﳊﺔِ
.ﻭﻣﺎ ﻫﻨﺎﻙ ﻣﻦ ﻣﻀﺎﻋﻔﹶﺔِ ﺍﻷﻋﻤﺎﻝِ ﺍﻟﺼﺎﳊﺔِ ،ﻛﺎﳊﺴﻨﺔِ ﺑﻌﺸﺮِ ﺃﻣﺜﺎﻟِﻬﺎ ﺇﱃ ﺳـﺒﻌﻤﺎﺋﺔِ ﺿِـﻌﻒٍ ﺇﱃ
ﺃﺿﻌﺎﻑٍ ﻛﺜﲑﺓٍ .ﻭﻣﻨﻬﺎ ﺍﻟﺘﻮﺑﺔﹸ ﲡﹸﺐ ﻣﺎ ﻗﺒﻠﻬﺎ ﻣﻦ ﺍﻟﺬﻧﻮﺏِ ﻭﺍﳋﻄﺎﻳﺎ .ﻭﻣﻨﻬﺎ ﺍﳌﺼﺎﺋﺐ ﺍﳌﻜﻔﱢﺮﺓﹸ ﻓﻼ
ﻳﺼﻴﺐ ﺍﳌﺆﻣﻦ ﻣﻦ ﺃﺫﻯ ﺇﻻ ﻛﻔﱠﺮ ﺍﷲُ ﺑﻪِ ﻣﻦ ﺧﻄﺎﻳﺎﻩ . ﻭﻣﻨﻬﺎ ﺩﻋﻮﺍﺕ ﺍﳌﺴﻠﻤﲔ ﻟﻪ ﺑﻈﻬﺮِ ﺍﻟﻐﻴـﺐِ .
ﻭﻣﻨﻬﺎ ﻣﺎ ﻳﺼﻴﺒﻪ ﻣﻦ ﺍﻟﻜﺮﺏِ ﻭﻗﺖ ﺍﳌﻮﺕِ .ﻭﻣﻨﻬﺎ ﺷﻔﺎﻋﺔﹸ ﺍﳌﺴﻠﻤﲔ ﻟﻪ ﻭﻗﺖ ﺍﻟﺼﻼﺓِ ﻋﻠﻴﻪِ .ﻭﻣﻨﻬﺎ
ﺷﻔﺎﻋﺔﹸ ﺳﻴﺪ ﺍﳋﻠﻖِ ، rﻭﺭﲪﺔﹸ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﴿ ﻭﺇِﻥ ﺗﻌـﺪﻭﺍﹾ ﻧِﻌﻤـﺔﹶ ﺍﻟﻠﹼـﻪِ ﻻﹶ
ﺗﺤﺼﻮﻫﺎ ﴾ ﴿ ،ﻭﺃﹶﺳﺒﻎﹶ ﻋ ﹶﻠﻴﻜﹸﻢ ﻧِﻌﻤﻪ ﻇﹶﺎﻫِﺮﺓﹰ ﻭﺑﺎﻃِﻨﺔﹰ ﴾ .
ﻧﻌﻴﻢ ﻭﺟﺤﻴﻢ
ﻧﺸﺮﺕ ﺍﻟﺼﺤﻒ ﺍﻟﻌﺎﳌﻴﺔﹸ ﺧﱪﺍﹰ ﻋﻦ ﺍﻧﺘﺤﺎﺭِ ﺭﺋﻴﺲِ ﻭﺯﺭﺍﺀِ ﻓﺮﻧﺴﺎ ﰲ ﺣﻜﻢِ ﺍﻟﺮﺋﻴﺲِ ﻣﻴﺘـﺮﺍﻥ ،
ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥﱠ ﺑﻌﺾ ﺍﻟﺼﺤﻒِ ﺍﻟﻔﺮﻧﺴﻴﺔ ﺷﻨﺖ ﻋﻠﻴﻪِ ﻏﺎﺭﺓﹰ ﻣﻦ ﺍﻟﻨﻘﹾﺪِ ﻭﺍﻟﺸﺘﻢِ ﻭﺍﻟﺘﺠـﺮﻳﺢِ ،
ﻓﻠﻢ ﳚﺪ ﻫﺬﺍ ﺍﳌﺴﻜﲔ ﺇﳝﺎﻧﺎﹰ ﻭﻻ ﺳﻜﻴﻨﺔﹰ ﻭﻻ ﺍﺳﺘﻘﺮﺍﺭﺍﹰ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ،ﻭﱂ ﳚﺪ ﻣﻦ ﻳﺮﻛﻦ ﺇﻟﻴﻪ ،ﻓﺒﺎﺩﺭ
ﻓﺄﺯﻫﻖ ﺭﻭﺣﻪ .
ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺴﻜﲔ ﺍﻟﺬﻱ ﺃﻗﺪﻡ ﻋﻠﻰ ﺍﻻﻧﺘﺤﺎﺭِ ﱂ ﻳﻬﺘﺪِ ﺑﺎﳍﺪﺍﻳﺔِ ﺍﻟﺮﺑﺎﻧﻴﺔِ ﺍﳌﺘﻤﺜﱠﻠﺔِ ﰲ ﻗﻮﻟِﻪِ
ﺃﹶﺫﹰﻯ ﴾ ﺿﻴﻖٍ ﻣﻤﺎ ﻳﻤﻜﹸﺮﻭﻥﹶ ﴾ ﻭﻗﻮﻟِﻪ ﺳﺒﺤﺎﻧﻪ ﴿ :ﻟﹶﻦ ﻳﻀﺮﻭﻛﹸﻢ ﺇِﻻﱠ
ﺳﺒﺤﺎﻧﻪ ﴿ :ﻭﻻﹶ ﺗﻚ ﻓِﻲ
،ﻭﻗﻮﻟﻪ ﴿ :ﻭﺍﺻﺒِﺮ ﻋﻠﹶﻰ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻭﺍﻫﺠﺮﻫﻢ ﻫﺠﺮﺍﹰ ﺟﻤِﻴﻼﹰ ﴾ ،ﻷﻥﱠ ﺍﻟﺮﺟﻞ ﻓﹶﻘﹶـﺪ ﻣﻔﺘـﺎﺡ
ﺍﳍﺪﺍﻳﺔِ ،ﻭﻃﺮﻳﻖ ﺍﻟﺴﺪﺍﺩِ ﻭﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩِ ﴿ :ﻣﻦ ﻳﻀﻠِﻞِ ﺍﻟﻠﹼﻪ ﻓﹶﻼﹶ ﻫﺎﺩِﻱ ﻟﹶﻪ. ﴾
ﺇﻥﱠ ﻣﻦ ﻭﺻﺎﻳﺎ ﺍﻵﺧﺮﻳﻦ ﻟﻜﻞﱢ ﻣﺜﹾﻘﻞٍ ﺑﺎﳍﻢ ﻭﺍﳊﺰﻥِ ،ﺃﻥﹾ ﻳﺄﻣﺮﻭﻩ ﺑﺎﳉﻠﻮﺱِ ﻋﻠﻰ ﺿﻔﺎﻑِ ﺍﻟﻨﻬﺮِ
،ﻭﻳﺴﺘﻤﺘﻊ ﺑﺎﳌﻮﺳﻴﻘﻰ ،ﻭﻳﻠﻌﺐ ﺍﻟﻨﺮﺩ ،ﻭﻳﺘﺰﻟﱠﺞ ﻋﻠﻰ ﺍﻟﺜﹾﻠﺞِ .
ﻟﻜﻦ ﻭﺻﺎﻳﺎ ﺃﻫﻞ ﺍﻹﺳﻼﻡِ ،ﻭﺃﻫﻞﹶ ﺍﻟﻌﺒﻮﺩﻳﺔِ ﺍﳊﻘﱠﺔِ :ﺟﻠﺴﺔﹲ ﺑﲔ ﺍﻷﺫﺍﻥِ ﻭﺍﻹﻗﺎﻣِﺔ ﰲ ﺭﻭﺿـ ٍﺔ
ﻣﻦ ﺭﻳﺎﺽِ ﺍﳉﻨﺔِ ،ﻭﻫﺘﺎﻑ ﺑﺬِﻛﺮِ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪِ ،ﻭﺗﺴﻠﻴﻢ ﺑﺎﻟﻘﻀﺎﺀِ ﻭﺍﻟﻘﺪﺭِ ،ﻭﺭﺿﺎﹰ ﲟﺎ ﻗﺴﻢ ﺍﷲُ
،ﻭﺗﺆﻛﱡﻞﹲ ﻋﻠﻰ ﺍﷲِ ﺟﻞﱠ ﻭﻋﻼ .
﴿ ﺃﹶﻟﹶﻢ ﻧﺸﺮﺡ ﻟﹶﻚ ﺻﺪﺭﻙ﴾
ﻧﺰﻝﹶ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝِ ﺍﷲِ rﻓﺘﺤﻘﱠﻘﺖ ﻓﻴﻪ ﻫﺬﻩِ ﺍﻟﻜﻠﻤﺔﹸ ،ﻓﻜﺎﻥ ﺳﻬﻞ ﺍﳋـﺎﻃﺮِ ،
ﻣﻨﺸﺮﺡ ﺍﻟﺼﺪﺭِ ،ﻣﺘﻔﺎﺋﻼﹰ ،ﺟﻴﺎﺵ ﺍﻟﻔﺆﺍﺩِ ،ﺣﻲ ﺍﻟﻌﺎﻃﻔﺔِ ،ﻣﻴﺴﺮﺍﹰ ﰲ ﺃﻣﻮﺭِﻩِ ،ﻗﺮﻳﺒﺎﹰ ﻣﻦ ﺍﻟﻘﻠﻮﺏِ ،
ﺑﺴﻴﻄﺎﹰ ﰲ ﻋﻈﻤﺔٍ ،ﺩﺍﻧﻴﺎﹰ ﻣﻦ ﺍﻟﻨﺎﺱِ ﰲ ﻫﻴﺒﺔٍ ،ﻣﺘﺒﺴﻤﺎﹰ ﰲ ﻭﻗﺎﺭٍ ،ﻣﺘﺤﺒﺒﺎﹸ ﰲ ﲰﻮ ، ﻣﺄﻟﻮﻓﺎﹰ ﻟﻠﺤﺎﺿﺮ
ﻭﺍﻟﺒﺎﺩﻱ ،ﺟﻢ ﺍﳋﹸﻠﹸﻖِ ،ﻃﻠﹾﻖ ﺍﳌﹸﺤﻴﺎ ،ﻣﺸﺮﻕ ﺍﻟﻄﻠﹾﻌﺔِ ،ﻏﺰﻳﺮ ﺍﳊﻴﺎﺀِ ،ﻳﻬﺶ ﻟﻠﺪﻋﺎﺑـﺔِ ،ﻭﻳـﺒ
ﺶ
ﻟﻠﻘﺎﺩِﻡ ،ﻣﺴﺮﻭﺭﺍﹰ ﺑﻌﻄﺎﺀِ ﺍﷲِ ،ﺟﺬِﻻﹸ ﺑﺎﳍِﺒﺎﺕِ ﺍﻟﺮﺑﺎﻧﻴﺔِ ،ﻻ ﻳﻌﺘﺮﻳﻪ ﺍﻟﻴﺄﺱ ، ﻭﻻ ﻳﻌﺮﻑ ﺍﻹﺣﺒـﺎﻁ ،
ﻭﻻ ﳜﻠﺪ ﺇﱃ ﺍﻟﺘﺨﺬِﻳﻞِ ،ﻭﻻ ﻳﻌﺘﺮﻑ ﺑﺎﻟﻘﻨﻮﻁِ ،ﻭﻳﻌﺠﺒﻪ ﺍﻟﻔﺄﻝﹸ ﺍﳊﺴﻦ ، ﻭﻳﻜﺮﻩ ﺍﻟﺘﻌﻤﻖ ﻭﺍﻟﺘﺸﺪﻕ
،ﻭﺍﻟﺘﻔﻴﻬﻖ ﻭﺍﻟﺘﻜﻠﱡﻒ ﻭﺍﻟﺘﻨﻄﱡﻊ ؛ ﻷﻧﻪ ﺻﺎﺣﺐ ﺭﺳﺎﻟﺔٍ ،ﻭﺣﺎﻣﻞﹸ ﻣﺒﺪﺃ ،ﻭﻗﺪﻭﺓﹸ ﺃﹸﻣـﺔٍ ،ﻭﺃﹸﺳـﻮ ﹸﺓ
ﺃﺟﻴﺎﻝٍ ،ﻭﻣﻌﻠﱢﻢ ﺷﻌﻮﺏٍ ،ﻭﺭﺏ ﺃﺳﺮﺓٍ ،ﻭﺭﺟﻞﹸ ﳎﺘﻤﻊٍ ،ﻭﻛﻨﺰ ﻣﺜﹸﻞٍ ،ﻭﻣﺠﻤﻊ ﻓﻀﺎﺋﻞ ،ﻭﲝـﺮ
ﻋﻄﺎﻳﺎ ،ﻭﻣﺸﺮِﻕ ﻧﻮﺭٍ .
ﺇﻧﻪ ﺑﺎﺧﺘﺼﺎﺭٍ :ﻣﻴﺴﺮ ﻟﻠﻴﺴﺮﻯ ، ،ﻭﺇﻧﻪ ﺑﺈﳚﺎﺯٍ ﴿ ﻭﻳﻀﻊ ﻋﻨﻬﻢِ ﺇﺻﺮﻫﻢ ﻭﺍﻷَﻏﹾﻼﹶﻝﹶ ﺍﻟﱠﺘِـﻲ
ﻛﹶﺎﻧﺖ ﻋ ﹶﻠﻴﻬِﻢ ﴾ ﺃﻭ ﺑﻌﺒﺎﺭﺓٍ ﺃﺧﺮﻯ ﴿ :ﺭﺣﻤﺔﹰ ﻟﱢﻠﹾﻌﺎﻟﹶﻤِﲔ ﴾ ﻭﻛﻔﻰ !! ﴿ ﺷـﺎﻫِﺪﺍﹰ ﻭﻣﺒﺸـﺮﺍﹰ
ﻭﻧﺬِﻳﺮﺍﹰ} {٤٥ﻭﺩﺍﻋِﻴﺎﹰ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﺑِﺈِﺫﹾﻧِﻪِ ﻭﺳِﺮﺍﺟﺎﹰ ﻣﻨِﲑﺍﹰ ﴾ .
ﺇﻥﱠ ﳑﺎ ﻳﻌﺎﺭﺽ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﻴﺴﺮﺓ ﺍﻟﺴﻬﻠﺔ :ﺗﻨﻄﱡﻊ ﺍﳋﻮﺍﺭﺝِ ،ﻭﺗﺰﻧﺪﻕ ﺃﻫﻞِ ﺍﳌﻨﻄﻖِ ﻋﺒﻴﺪِ ﺍﻟﺪﻧﻴﺎ
،ﻭﺍﳓﺮﺍﻑ ﻣﺮﺗﺰﻗﺔِ ﺍﻷﻓﻜﺎﺭ ﴿ ﻓﹶﻬﺪﻯ ﺍﻟﻠﹼﻪ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻟِﻤﺎ ﺍ ﺧﺘﻠﹶﻔﹸﻮﺍﹾ ﻓِﻴﻪِ ﻣِﻦ ﺍﻟﹾﺤﻖ ﺑِﺈِﺫﹾﻧِﻪِ ﻭﺍﻟﻠﹼـﻪ
ﻳﻬﺪِﻱ ﻣﻦ ﻳﺸﺎﺀُ ﺇِﻟﹶﻰ ﺻِﺮﺍﻁٍ ﻣﺴﺘﻘِﻴﻢٍ ﴾ .
ﻣﻔﻬﻮﻡ ﺍﳊﻴﺎﺓِ ﺍﻟﻄﱠﻴﺒﺔِ
ﻳﻘﻮﻝﹸ ﺃﺣﺪ ﺃﺫﻛﻴﺎﺀِ ﺍﻹﻧﻜﻠﻴﺰِ :ﺑﺈﻣﻜﺎﻧﻚ ﻭﺃﻧﺖ ﰲ ﺍﻟﺴﺠﻦِ ﻣﻦ ﻭﺭﺍﺀِ ﺍﻟﻘﻀﺒﺎﻥِ ﺍﳊﺪﻳﺪﻳﺔِ ﺃﻥﹾ
ﺗﻨﻈﹸﺮ ﺇﱃ ﺍﻷُﻓﹸﻖِ ،ﻭﺃﻥﹾ ﺗﺨﺮِﺝ ﺯﻫﺮﺓﹰ ﻣﻦ ﺟﻴﺒِﻚ ﻓﺘﺸﻤﻬﺎ ﻭﺗﺒﺘﺴﻢ ،ﻭﺃﻧﺖ ﻣﻜﺎﻧﻚ ،ﻭﺑﺈﻣﻜﺎﻧِـﻚ
ﻭﺃﻧﺖ ﰲ ﺍﻟﻘﺼﺮِ ﻋﻠﻰ ﺍﻟﺪﻳﺒﺎﺝ ﻭﺍﳊﺮﻳﺮِ ،ﺃﻥﹾ ﲢﺘﺪ ﻭﺃﻥﹾ ﺗﻐﻀﺐ ﻭﺃﻥﹾ ﺗﺜﻮﺭ ﺳـﺎﺧﻄﺎﹰ ﻣـﻦ ﺑﻴﺘِـﻚ
ﻭﺃﺳﺮﺗِﻚ ﻭﺃﻣﻮﺍﻟِﻚ .
ﺇﺫﻥﹾ ﺍﻟﺴﻌﺎﺩﺓﹸ ﻟﻴﺴﺖ ﰲ ﺍﻟﺰﻣﺎﻥِ ﻭﻻ ﰲ ﺍﳌﻜﺎﻥِ ،ﻭﻟﻜﻨﻬﺎ ﰲ ﺍﻹﳝﺎﻥِ ،ﻭﰲ ﻃﺎﻋﺔِ ﺍﻟـﺪﻳﺎﻥِ ،
ﻭﰲ ﺍﻟﻘﻠﺐِ .ﻭﺍﻟﻘﻠﺐ ﳏﻞﱡ ﻧﻈﺮِ ﺍﻟﺮﺏ ، ﻓﺈﺫﺍ ﺍﺳﺘﻘﺮ ﺍﻟﻴﻘﲔ ﻓﻴﻪ ،ﺍﻧﺒﻌﺜﺖِ ﺍﻟﺴﻌﺎﺩﺓﹸ ،ﻓﺄﺿﻔﺖ ﻋﻠﻰ
ﺍﻟﺮﻭﺡ ﻭﻋﻠﻰ ﺍﻟﻨﻔﺲِ ﺍﻧﺸﺮﺍﺣﺎﹰ ﻭﺍﺭﺗﻴﺎﺣﺎﹰ ،ﰒﱠ ﻓﺎﺿﺖ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ،ﻓﺼﺎﺭﺕ ﻋﻠـﻰ ﺍﻟﻈﱢـﺮﺍﺏِ
ﻭﺑﻄﻮﻥِ ﺍﻷﻭﺩﻳﺔ ﻭﻣﻨﺎﺑﺖِ ﺍﻟﺸﺠﺮِ .
ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﻋﺎﺵ ﺳﻌﻴﺪﺍﹰ ،ﻭﻛﺎﻥ ﺛﻮﺑﻪ ﺃﺑﻴﺾ ﻣﺮﻗﱠﻌﺎﹰ ،ﳜﻴﻄﹸﻪ ﺑﻴﺪِﻩِ ،ﻭﻋﻨـﺪﻩ ﺛـﻼ ﹸ
ﺙ
ﻏﹸﺮﻑٍ ﻣﻦ ﻃﲔٍ ﻳﺴﻜﹸﻨﻬﺎ ،ﻭﻻ ﳚﺪ ﺇﻻ ﻛِﺴﺮ ﺍﳋﹸﺒﺰِ ﻣﻊ ﺍﻟﺰﻳﺖِ ،ﻭﺑﻘﻲ ﺣـﺬﺍﺅﻩ – ﻛﻤـﺎ ﻗـﺎﻝ
ﺍﳌﺘﺮﲨﻮﻥ ﻋﻨﻪ – ﺳﺒﻊ ﻋﺸﺮﺓ ﺳﻨﺔﹰ ﻳﺮﻗﱢﻌﻬﺎ ﻭﳜﻴﻄﹸﻬﺎ ،ﻭﻳﺄﻛﻞﹸ ﺍﻟﻠﺤﻢ ﰲ ﺷﻬﺮٍ ﻣﺮﺓﹰ ﻭﻳﺼﻮﻡ ﻏﺎﻟـﺐ
ﺍﻷﻳﺎﻡِ ،ﻳﺬﺭﻉ ﺍﻟﺪﻧﻴﺎ ﺫﻫﺎﺑﺎﹰ ﻭﺇﻳﺎﺑﺎﹰ ﰲ ﻃﻠﹶﺐِ ﺍﳊﺪﻳﺚِ ،ﻭﻣﻊ ﺫﻟﻚ ﻭﺟﺪ ﺍﻟﺮﺍﺣﺔ ﻭﺍﳍﺪﻭﺀ ﻭﺍﻟﺴﻜﻴﻨﺔ
ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ؛ ﻷﻧﻪ ﺛﺎﺑﺖ ﺍﻟﻘﺪﻡ ،ﻣﺮﻓﻮﻉ ﺍﳍﺎﻣﺔِ ،ﻋﺎﺭﻑ ﲟﺼﲑِﻩ ،ﻃﺎﻟﺐ ﻟﺜﻮﺍﺏٍ ،ﺳﺎﻉٍ ﻷﺟﺮٍ ،
ﻋﺎﻣﻞﹲ ﻵﺧﺮﺓٍ ،ﺭﺍﻏﺐ ﰲ ﺟﻨﺔٍ .
ﻭﻛﺎﻥ ﺍﳋﻠﻔﺎﺀُ ﰲ ﻋﻬﺪِﻩ – ﺍﻟﺬﻳﻦ ﺣﻜﻤﻮﺍ ﺍﻟﺪﻧﻴﺎ – ﺍﳌـﺄﻣﻮﻥﹸ ،ﻭﺍﻟﻮﺍﺛـﻖ ، ﻭﺍﳌﻌﺘﺼـﻢ،
ﻭﺍﳌﺘﻮﻛﻞﹸ ﻋﻨﺪﻫﻢ ﺍﻟﻘﺼﻮﺭ ﻭﺍﻟﺪﻭﺭ ﻭﺍﻟﺬﻫﺐ ﻭﺍﻟﻔﻀﺔﹸ ﻭﺍﻟﺒﻨﻮﺩ ﻭﺍﳉﻨـﻮﺩ ، ﻭﺍﻷﻋـﻼﻡ ﻭﺍﻷﻭﲰـﺔﹸ
ﻭﺍﻟﺸﺎﺭﺍﺕ ﻭﺍﻟﻌﻘﺎﺭﺍﺕ ، ﻭﻣﻌﻬﻢ ﻣﺎ ﻳﺸﺘﻬﻮﻥ ،ﻭﻣﻊ ﺫﻟﻚ ﻋﺎﺷﻮﺍ ﰲ ﻛﹶﺪﺭٍ ،ﻭﻗﹶﻀﻮﺍ ﺣﻴـﺎﺗﻬﻢ ﰲ
ﻫﻢ ﻭﻏﻢ ، ﻭﰲ ﻗﻼﻗﻞ ﻭﺣﺮﻭﺏٍ ﻭﺛﻮﺭﺍﺕٍ ﻭﺷﻐﺐٍ ﻭﺿﺠﻴﺞٍ ،ﻭﺑﻌﻀﻬﻢ ﻛﺎﻥ ﻳﺘﺄﻭﻩ ﰲ ﺳـﻜﺮﺍﺕِ
ﺍﳌﻮﺕِ ﻧﺎﺩﻣﺎﹰ ﻋﻠﻰ ﻣﺎ ﻓﺮﻁ ،ﻭﻋﻠﻰ ﻣﺎ ﻓﻌﻞ ﰲ ﺟﻨﺐِ ﺍﷲِ .
ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﺷﻴﺦ ﺍﻹﺳﻼﻡِ ،ﻻ ﺃﻫﻞ ﻭﻻ ﺩﺍﺭ ﻭﻻ ﺃﺳﺮﺓ ﻭﻻ ﻣﺎﻝ ﻭﻻ ﻣﻨﺼﺐ ،ﻋﻨﺪﻩ ﻏﺮﻓـﺔﹲ
ﲜﺎﻧﺐِ ﺟﺎﻣﻊِ ﺑﲏ ﺃﻣﻴﺔ ﻳﺴﻜﻨﻬﺎ ،ﻭﻟﻪ ﺭﻏﻴﻒ ﰲ ﺍﻟﻴﻮﻡِ ،ﻭﻟﻪ ﺛﻮﺑﺎﻥِ ﻳﻐﻴﺮ ﻫﺬﺍ ﺬﺍ ،ﻭﻳﻨﺎﻡ ﺃﺣﻴﺎﻧـﹰﺎ
ﰲ ﺍﳌﺴﺠﺪِ ،ﻭﻟﻜﻦ ﻛﻤﺎ ﻭﺻﻒ ﻧﻔﺴﻪ :ﺟﻨﺘﻪ ﰲ ﺻﺪﺭِﻩ ،ﻭﻗﺘﻠﹸﻪ ﺷﻬﺎﺩﺓﹲ ،ﻭﺳـﺠﻨﻪ ﺧِﻠﹾـﻮﺓﹲ ،
ﻭﺇﺧﺮﺍﺟﻪ ﻣﻦ ﺑﻠﺪِﻩِ ﺳﻴﺎﺣﺔﹲ ؛ ﻷﻥ ﺷﺠﺮﺓ ﺍﻹﳝﺎﻥِ ﰲ ﻗﻠﺒِﻪِ ﺍﺳﺘﻘﺎﻣﺖ ﻋﻠﻰ ﺳﻮﻗِﻬﺎ ،ﺗﺆﰐ ﺃﹸﻛﹸﻠﹶﻬﺎ ﻛﻞﱠ
ﺣﲔٍ ﺑﺈﺫﻥِ ﺭﺑﻬﺎ ﳝﺪﻫﺎ ﺯﻳﺖ ﺍﻟﻌﻨﺎﻳﺔِ ﺍﻟﺮﺑﺎﻧﻴﺔِ ﴿ ،ﻳﻀِﻲﺀُ ﻭﻟﹶﻮ ﻟﹶﻢ ﺗﻤﺴﺴﻪ ﻧﺎﺭ ﻧﻮﺭ ﻋﻠﹶﻰ ﻧﻮﺭٍ ﻳﻬﺪِﻱ
ﺍﻟﻠﱠﻪ ﻟِﻨﻮﺭِﻩِ ﻣﻦ ﻳﺸﺎﺀُ ﴾ ﴿ ،ﻛﹶﻔﱠﺮ ﻋﻨﻬﻢ ﺳﻴﺌﹶﺎﺗِﻬِﻢ ﻭﺃﹶﺻﻠﹶﺢ ﺑﺎﻟﹶﻬﻢ ﴿، ﴾ ﻭﺍﻟﱠﺬِﻳﻦ ﺍﻫﺘﺪﻭﺍ ﺯﺍﺩﻫﻢ
ﻫﺪﻯ ﻭﺁﺗﺎﻫﻢ ﺗﻘﹾﻮﺍﻫﻢ ﴿، ﴾ ﺗﻌﺮِﻑ ﻓِﻲ ﻭﺟﻮﻫِﻬِﻢ ﻧﻀﺮﺓﹶ ﺍﻟﻨﻌِﻴﻢِ ﴾ .
ﺧﺮﺝ ﺃﺑﻮ ﺫﺭ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ ﻭﺃﺭﺿﺎﻩ ﺇﱃ ﺍﻟﺮﺑﺬﺓِ ،ﻓﻨﺼﺐ ﺧﻴﻤﺘﻪ ﻫﻨﺎﻙ ، ﻭﺃﺗـﻰ ﺑﺎﻣﺮﺃﺗِـﻪ
ﻭﺑﻨﺎﺗِﻪِ ،ﻓﻜﺎﻥ ﻳﺼﻮﻡ ﻛﺜﲑﺍﹰ ﻣﻦ ﺍﻷﻳﺎﻡِ ،ﻳﺬﻛﹸﺮ ﻣﻮﻻﻩ ، ﻭﻳﺴﺒﺢ ﺧﺎﻟﻘﻪ ، ﻭﻳﺘﻌﺒﺪ ﻭﻳﻘـﺮﺃﹸ ﻭﻳﺘﻠـﻮ
ﻭﻳﺘﺄﻣﻞﹸ ،ﻻ ﳝﻠﻚ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﴰﹾﻠﺔﹰ ﺃﻭ ﺧﻴﻤﺔﹰ ،ﻭﻗﻄﻌﺔﹰ ﻣﻦ ﺍﻟﻐﻨﻢِ ﻣﻊ ﺻﺤﻔﺔٍ ﻭﻗﺼﻌﺔٍ ﻭﻋﺼـﺎ ،
ﺯﺍﺭﻩ ﺃﺻﺤﺎﺑﻪ ﺫﺍﺕ ﻳﻮﻡ ،ﻓﻘﺎﻟﻮﺍ :ﺃﻳﻦ ﺍﻟﺪﻧﻴﺎ؟ ﻗﺎﻝ :ﰲ ﺑﻴﱵ ﻣﺎ ﺃﺣﺘﺎﺟﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﻭﻗﺪ ﺃﺧﱪﻧـﺎ
rﺃﻥﱠ ﺃﻣﺎﻣﻨﺎ ﻋﻘﺒﺔﹰ ﻛﺆﻭﺩﺍﹰ ﻻ ﳚﻴﺰﻫﺎ ﺇﻻ ﺍﳌﹸﺨِﻒ.
ﻛﺎﻥ ﻣﻨﺸﺮﺡ ﺍﻟﺼﺪﺭِ ،ﻭﻣﻨﺜﻠﺞ ﺍﳋﺎﻃﺮِ ،ﻓﻌﻨﺪﻩ ﻣﺎ ﳛﺘﺎﺟﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ،ﺃﻣﺎ ﻣـﺎ ﺯﺍﺩ ﻋﻠـﻰ
ﺣﺎﺟﺘِﻪ ،ﻓﺄﺷﻐﺎﻝﹲ ﻭﺗﺒِﻌﺎﺕ ﻭﳘﻮﻡ ﻭﻏﻤﻮﻡ.
ﻗﻠﺖ ﰲ ﻗﺼﻴﺪﺓٍ ﺑﻌﻨﻮﺍﻥ :ﺃﺑﻮ ﺫﺭ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲِ ﻋﺸﺮ ، ﻣﺘﺤﺪﺛﺎﹰ ﻋﻦ ﻏﹸﺮﺑﺔِ ﺃﰊ ﺫﺭ ﻭﻋﻦ
ﺳﻌﺎﺩﺗِﻪ ،ﻭﻋﻦ ﻭﺣﺪﺗِﻪ ﻭﻋﺰﻟﺘِﻪ ،ﻭﻋﻦ ﻫﺠﺮﺗِﻪ ﺑﺮﻭﺣِﻪ ﻭﻣﺒﺎﺩﺋِﻪ ،ﻭﻛﺄﻧﻪ ﻳﺘﺤﺪﺙﹸ ﻋﻦ ﻧﻔﺴِﻪ :
ﺑﺎﳌﻨﺎﻳﺎ ﻻﻃﻔﺖ ﺣـﱴ ﺃﺣﺴـﺎ ﻻﻃﻔﹸﻮﱐ ﻫـﺪﺩﺗﻬﻢ ﻫـﺪﺩﻭﱐ
ﺃﻧﺰﻟﹸﻮﱐ ﺭﻛِﺒﺖ ﰲ ﺍﳊﻖ ﻧﻔﹾﺴـﺎ ﺃﺭﻛﺒﻮﱐ ﻧﺰﻟﺖ ﺃﺭﻛﺐ ﻋﺰﻣـﻲ
ﻭﺍﳌﻨﺎﻳﺎ ﺃﺟﺘﺎﺣﻬﺎ ﻭﻫﻲ ﻧﻌﺴـﻰ ﺃﻃﺮﺩ ﺍﳌـﻮﺕ ﻣﻘﹾـﺪِﻣﺎﹰ ﻓﻴـﻮﻟﱢﻲ
ﻳﺎ ﺃﺑـﺎ ﺫﺭ ﻻ ﲣـﻒ ﻭﺗﺄﺳـﺎ ﻗﺪ ﺑﻜﺖ ﻏﺮﺑﱵ ﺍﻟﺮﻣﺎﻝﹸ ﻭﻗﺎﻟـﺖ
ﻣِﻦ ﻳﻘﻴﲏ ﻣﺎ ﻣِﺖ ﺣـﱴ ﺃﹸﺩﺳـﺎ ﻗﻠﺖ ﻻ ﺧﻮﻑ ﱂ ﺃﺯﻝﹾ ﰲ ﺷﺒﺎﺏٍ
ﻭﺗﻠﻘﱠﻨﺖ ﻣـﻦ ﺃﻣﺎﻟِﻴـﻪِ ﺩﺭﺳـﺎ ﺃﻧﺎ ﻋﺎﻫﺪﺕ ﺻﺎﺣِﺒِﻲ ﻭﺧﻠﻴﻠـﻲ
ﺇﺫﻥﹾ ﻓﻤﺎ ﻫﻲ ﺍﻟﺴﻌﺎﺩﺓﹸ ؟!
)) ﻛﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻛﺄﻧﻚ ﻏﺮﻳﺐ ﺃﻭ ﻋﺎﺑﺮ ﺳﺒﻴﻞ (( )) ،ﻓﻄﻮﰉ ﻟﻠﻐﺮﺑﺎﺀِ (( .
ﻟﻴﺲِ ﺍﻟﺴﻌﺎﺩﺓﹸ ﻗﺼﺮ ﻋﺒﺪِﺍﳌﻠﻚ ﺑﻦِ ﻣﺮﻭﺍﻥ ،ﻭﻻ ﺟﻴﻮﺵ ﻫـﺎﺭﻭﻥِ ﺍﻟﺮﺷـﻴﺪِ ﻭﻻ ﺩﻭﺭ ﺍﺑـﻦِ
ﺍﳉﺼﺎﺹِ ،ﻭﻻ ﻛﻨﻮﺯ ﻗﺎﺭﻭﻥ ،ﻭﻻ ﰲ ﻛﺘﺎﺏِ ﺍﻟﺸﻔﺎﺀِ ﻻﺑﻦِ ﺳﻴﻨﺎ ،ﻭﻻ ﰲ ﺩﻳﻮﺍﻥِ ﺍﳌﺘﻨﱯ ،ﻭﻻ ﰲ
ﺣﺪﺍﺋﻖِ ﻗﺮﻃﺒﺔ ،ﺃﻭ ﺑﺴﺎﺗﲔِ ﺍﻟﺰﻫﺮﺍﺀِ .
ﺍﻟﺴﻌﺎﺩﺓﹸ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑِﺔ ﻣﻊ ﻗﻠﱠﺔِ ﺫﺍﺕِ ﺍﻟﻴﺪِ ،ﻭﺷﻈﻒِ ﺍﳌﻌﻴﺸﺔِ ،ﻭﺯﻫﺎﺩﻩِ ﺍﳌـﻮﺍﺭﺩِ ،ﻭﺷـﺢ
ﺍﻟﻨﻔﻘﺔِ .
ﺍﻟﺴﻌﺎﺩﺓﹸ ﻋﻨﺪ ﺍﺑﻦِ ﺍﳌﺴﻴﺐِ ﰲ ﺗﺄﻟﱡﻬِﻪ ،ﻭﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤِﻪِ ،ﻭﻋﻨﺪ ﺍﳊﺴﻦِ ﺍﻟﺒﺼﺮ
ﻱ
ﰲ ﺻِﺪﻗِﻪِ ،ﻭﻣﻊ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﺳﺘﻨﺒﺎﻃﺎﺗِﻪ ،ﻭﻣﺎﻟﻚٍ ﰲ ﻣﺮﺍﻗﺒﺘِﻪ ،ﻭﺃﲪﺪ ﰲ ﻭﺭﻋِﻪِ ،ﻭﺛﺎﺑﺖٍ ﺍﻟﺒﻨـﺎﱐﱢ
ﰲ ﻋﺒﺎﺩﺗﻪِ ﴿ ﺫﹶﻟِﻚ ﺑِﺄﹶﻧﻬﻢ ﻻﹶ ﻳﺼِﻴﺒﻬﻢ ﻇﹶﻤﺄﹲ ﻭﻻﹶ ﻧﺼﺐ ﻭﻻﹶ ﻣﺨﻤﺼﺔﹲ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﻳﻄﹶـﺆﻭﻥﹶ
ﻣﻮﻃِﺌﺎﹰ ﻳﻐِﻴﻆﹸ ﺍﻟﹾﻜﹸﻔﱠﺎﺭ ﻭﻻﹶ ﻳﻨﺎﻟﹸﻮﻥﹶ ﻣِﻦ ﻋﺪﻭ ﻧﻴﻼﹰ ﺇِﻻﱠ ﻛﹸﺘِﺐ ﻟﹶﻬﻢ ﺑِﻪِ ﻋﻤﻞﹲ ﺻﺎﻟِﺢ. ﴾
ﻟﻴﺴﺖِ ﺍﻟﺴﻌﺎﺩﺓﹸ ﺷﻴﻜﺎﹰ ﻳﺼﺮﻑ ، ﻭﻻ ﺩﺍﺑﺔﹰ ﺗﺸﺘﺮﻯ ،ﻭﻻ ﻭﺭﺩﺓﹰ ﺗﺸﻢ ، ﻭﻻ ﺑﺮﺍﹰ ﻳﻜﺎﻝﹸ ،ﻭﻻ
ﺑﺰﺍﹰ ﻳﻨﺸﺮ.
ﺍﻟﺴﻌﺎﺩﺓﹸ ﺳﻠﻮﺓﹸ ﺧﺎﻃﺮٍ ﲝﻖ ﳛﻤِﻠﹸﻪ ،ﻭﺍﻧﺸﺮﺍﺡ ﺻﺪﺭٍ ﳌﺒﺪﺃ ﻳﻌﻴﺸﻪ ،ﻭﺭﺍﺣﺔﹸ ﻗﻠﺐٍ ﳋﲑٍ ﻳﻜﹾﺘﻨِﻔﹸﻪ.
ﻛﻨﺎ ﻧﻈﹸﻦ ﺃﻧﻨﺎ ﺇﺫﺍ ﺃﻛﺜﹾﺮﻧﺎ ﻣﻦ ﺍﻟﺘﻮﺳﻊِ ﰲ ﺍﻟﺪﻭِﺭ ،ﻭﻛﺜﹾﺮﺓِ ﺍﻷﺷـﻴﺎﺀِ ،ﻭﲨـﻊِ ﺍﳌﺴـﻬﻼ ِ
ﺕ
ﻭﺍﳌﺮﻏﱢﺒﺎﺕِ ﻭﺍﳌﺸﺘﻬﻴﺎﺕِ ،ﺃﻧﻨﺎ ﻧﺴﻌﺪ ﻭﻧﻔﺮﺡ ﻭﳕﺮﺡ ﻭﻧﺴﺮ ، ﻓﺈﺫﺍ ﻫـﻲ ﺳـﺒﺐ ﺍﳍـﻢ ﻭﺍﻟﻜﹶـﺪﺭِ
ﻭﺍﻟﺘﻨﻐﻴﺺِ ؛ ﻷﻥﱠ ﻛﻞﱠ ﺷﻲﺀٍ ﻤﻪ ﻭﻏﻤﻪ ﻭﺿﺮﻳﺒﺔِ ﻛﺪﻩِ ﻭﻛﺪﺣِﻪِ ﴿ ﻭﻟﹶﺎ ﺗﻤﺪﻥﱠ ﻋﻴﻨﻴﻚ ﺇِﻟﹶﻰ ﻣﺎ ﻣﺘﻌﻨﺎ
ﺑِﻪِ ﺃﹶﺯﻭﺍﺟﺎﹰ ﻣﻨﻬﻢ ﺯﻫﺮﺓﹶ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻟِﻨﻔﹾﺘِﻨﻬﻢ ﻓِﻴﻪِ ﴾ .
ﺇﻥﱠ ﺃﻛﱪ ﻣﺼﻠِﺢٍ ﰲ ﺍﻟﻌﺎﱂِ ﺭﺳﻮﻝﹸ ﺍﳍﺪﻯ ﳏﻤﺪ ، r ﻋﺎﺵ ﻓﻘﲑﺍﹰ ،ﻳﺘﻠﻮﻯ ﻣﻦ ﺍﳉـﻮﻉِ ،ﻻ
ﳚﺪ ﺩﻗﹾﻞﹶ ﺍﻟﺘﻤﺮِ ﻳﺴﺪ ﺟﻮﻋﻪ ،ﻭﻣﻊ ﺫﻟﻚ ﻋﺎﺵ ﰲ ﻧﻌﻴﻢٍ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﷲُ ،ﻭﰲ ﺍﻧﺸﺮﺍﺡٍ ﻭﺍﺭﺗﻴﺎﺡٍ ،
ﺿﻌﻨﺎ ﻋﻨﻚ ﻭِﺯﺭﻙ {٢}ﺍﻟﱠﺬِﻱ ﺃﹶﻧﻘﹶﺾ ﻇﹶﻬﺮﻙ، ﴾
ﻭﺍﻧﺒﺴﺎﻁٍ ﻭﺍﻏﺘﺒﺎﻁٍ ،ﻭﰲ ﻫﺪﻭﺀٍ ﻭﺳﻜﻴﻨﺔٍ ﴿ ﻭﻭ
﴿ ﻭﻛﹶﺎﻥﹶ ﻓﹶﻀﻞﹸ ﺍﻟﻠﹼﻪِ ﻋ ﹶﻠﻴﻚ ﻋﻈِﻴﻤﺎﹰ ﴾ ﴿ ،ﺍﻟﻠﹼﻪ ﺃﹶﻋﻠﹶﻢ ﺣﻴﺚﹸ ﻳﺠﻌﻞﹸ ﺭِﺳﺎﻟﹶﺘﻪ. ﴾
ﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) :ﺍﻟﺒِﺮ ﺣﺴﻦ ﺍﳋﹸﻠﹸﻖِ ،ﻭﺍﻹﰒ ﻣﺎ ﺣﺎﻙ ﰲ ﺻﺪﺭِﻙ ﻭﻛﺮﻫـﺖ ﺃﻥ
ﻳﻄﻠﻊ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ. ((
ﺇﻥﱠ ﺍﻟﱪ ﺭﺍﺣﺔﹲ ﻟﻠﻀﻤﲑِ ،ﻭﺳﻜﻮﻥﹲ ﻟﻠﻨﻔﺲِ ،ﺣﱴ ﻗﺎﻝ ﺑﻌﻀﻬﻢ :
ﻭﺍﻹﰒﹸ ﺃﻗﺒﺢ ﻣﺎ ﺃﻭﻋﻴﺖ ﻣﻦ ﺯﺍ ِﺩ ﺍﻟﱪ ﺃﺑﻘﻰ ﻭﺇﻥﹾ ﻃﺎﻝ ﺍﻟﺰﻣﺎﻥﹸ ﺑـﻪ
ﻭﰲ ﺍﳊﺪﻳﺚ )) :ﺍﻟﱪ ﻃﹸﻤﺄﻧﻴﻨﺔﹲ ،ﻭﺍﻹﰒ ﺭﻳﺒﺔﹲ (( .ﺇﻥﱠ ﺍﶈﺴﻦ ﺻﺮﺍﺣﺔﹰ ﻳﺒﻘﻰ ﰲ ﻫـﺪﻭﺀٍ
ﻭﺳﻜﻴﻨﺔٍ ،ﻭﺇﻥﱠ ﺍﳌﺮﻳﺐ ﻳﺘﻮﺟﺲ ﻣﻦ ﺍﻷﺣﺪﺍﺙِ ﻭﺍﳋﻄﺮﺍﺕِ ﻭﻣﻦ ﺍﳊﺮﻛﺎﺕِ ﻭﺍﻟﺴﻜﻨﺎﺕِ ﴿ﻳﺤﺴﺒﻮﻥﹶ
ﻛﹸﻞﱠ ﺻﻴﺤﺔٍ ﻋ ﹶﻠﻴﻬِﻢ . ﴾ ﻭﺍﻟﺴﺒﺐ ﺃﻧﻪ ﺃﺳﺎﺀ ﻓﺤﺴﺐ ، ﻓﺈﻥﱠ ﺍﳌﺴﻲﺀ ﻻﺑﺪ ﺃﻥﹾ ﻳﻘﻠﻖ ﻭﺃﻥﹾ ﻳﺮﺗﺒِﻚ ﻭﺃﻥﹾ
ﻳﻀﻄﺮﺏ ،ﻭﺃﻥﹾ ﻳﺘﻮﺟﺲ ﺧِﻴﻔﺔﹰ .
ﻭﺻﺪﻕ ﻣﺎ ﻳﻌﺘﺎﺩﻩ ﻣِﻦ ﺗـﻮﻫِ ﻢ ﺇﺫﺍ ﺳﺎﺀِ ﻓِﻌﻞﹸ ﺍﳌﺮﺀِ ﺳﺎﺀﺕ ﻇﻨﻮﻧﻪ
ﻭﺍﳊﻞﱡ ﳌﻦ ﺃﺭﺍﺩ ﺍﻟﺴﻌﺎﺩﺓ ،ﺃﻥﹾ ﻳﺤﺴﻦ ﺩﺍﺋﻤﺎﹰ ،ﻭﺃﻥﹾ ﻳﺘﺠﻨﺐ ﺍﻹﺳﺎﺀﺓ ،ﻟﻴﻜـﻮﻥ ﰲ ﺃﻣـﻦٍ
﴿ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﻭﻟﹶﻢ ﻳ ﹾﻠﺒِﺴﻮﺍﹾ ﺇِﳝﺎﻧﻬﻢ ﺑِﻈﹸﻠﹾﻢٍ ﺃﹸﻭﻟﹶـﺌِﻚ ﻟﹶﻬﻢ ﺍﻷَﻣﻦ ﻭﻫﻢ ﻣﻬﺘﺪﻭﻥﹶ ﴾ .
ﺃﻗﺒﻞ ﺭﺍﻛﺐ ﳛﺚﱡ ﺍﻟﺴﲑ ،ﻳﺜﻮﺭ ﺍﻟﻐﺒﺎﺭ ﻣﻦ ﻋﻠﻰ ﺭﺃﺳِﻪِ ،ﻳﺮﻳﺪ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﱠﺎﺹٍ ،ﻭﻗـﺪ
ﺿﺮﺏ ﺳﻌﺪ ﺧﻴﻤﺘﻪ ﰲ ﻛﺒِﺪِ ﺍﻟﺼﺤﺮﺍﺀِ ،ﺑﻌﻴﺪﺍﹰ ﻋﻦِ ﺍﻟﻀﺠﻴﺞِ ،ﺑﻌﻴﺪﺍﹰ ﻋﻦِ ﺍﻫﺘﻤﺎﻣﺎﺕِ ﺍﻟـﺪﻫﻤﺎﺀِ ،
ﻣﻨﻔﺮﺩﺍﹰ ﺑﻨﻔﺴِﻪِ ﻭﺃﻫﻠِﻪِ ﰲ ﺧﻴﻤﺘِﻪِ ،ﻣﻌﻪ ﻗﻄﻴﻊ ﻣﻦ ﺍﻟﻐﻨﻢِ ،ﻓﺎﻗﺘﺮﺏ ﺍﻟﺮﺍﻛﺐ ﻓﺈﺫﺍ ﻫﻮ ﺍﺑﻨـﻪ ﻋﻤـﺮ،
ﻓﻘﺎﻝ ﺍﺑﻨﻪ ﻟﻪ :ﻳﺎ ﺃﺑﺘﺎﻩ ، ﺍﻟﻨﺎﺱ ﻳﺘﻨﺎﺯﻋﻮﻥ ﺍﳌﻠﻚ ﻭﺃﻧﺖ ﺗﺮﻋﻰ ﻏﻨﻤﻚ .ﻗﺎﻝ :ﺃﻋﻮﺫﹸ ﺑﺎﷲِ ﻣﻦ ﺷﺮﻙ
،ﺇﱐ ﺃﻭﱃ ﺑﺎﳋﻼﻓﺔِ ﻣﻨﻲ ﺬﺍ ﺍﻟﺮﺩﺍﺀِ ﺍﻟﺬﻱ ﻋﻠﻲ ، ﻭﻟﻜﻦ ﲰﻌﺖ ﺍﻟﺮﺳﻮﻝ rﻳﻘـﻮﻝﹸ )) :ﺇﻥﱠ ﺍﷲ
ﳛﺐ ﺍﻟﻌﺒﺪ ﺍﻟﻐﲏ ﺍﻟﺘﻘﻲ ﺍﳋﻔﻲ. ((
ﺇﻥ ﺳﻼﻣﺔ ﺍﳌﺴﻠﻢِ ﺑﺪﻳﻨِﻪ ﺃﻋﻈﻢ ﻣﻦ ﻣﻠﻚِ ﻛﺴﺮﻯ ﻭﻗﻴﺼﺮ ؛ ﻷﻥﱠ ﺍﻟﺪﻳﻦ ﻫﻮ ﺍﻟﺬﻱ ﻳﺒﻘﻰ ﻣﻌﻚ
ﺣﱴ ﺗﺴﺘﻘﺮ ﰲ ﺟﻨﺎﺕِ ﺍﻟﻨﻌﻴﻢِ ،ﻭﺃﻣﺎ ﺍﳌﻠﻚ ﻭﺍﳌﻨﺼﺐ ﻓﺈﻧﻪ ﺯﺍﺋﻞﹲ ﻻ ﳏﺎﻟﺔ ﴿ ﺇِﻧﺎ ﻧﺤﻦ ﻧﺮِﺙﹸ ﺍﻟﹾـﺄﹶﺭﺽ
ﻭﻣﻦ ﻋ ﹶﻠﻴﻬﺎ ﻭِﺇﻟﹶﻴﻨﺎ ﻳﺮﺟﻌﻮﻥﹶ ﴾ .
ﺇﻟﻴﻪِ ﻳﺼﻌﺪ ﺍﻟﻜﻠِﻢ ﺍﻟﻄﱠﻴﺐ
ﻛﺎﻥ ﻟﻠﺼﺤﺎﺑﺔِ ﻛﻨﻮﺯ ﻣﻦ ﺍﻟﻜﻠﻤﺎﺕِ ﺍﳌﺒﺎﺭﻛﺎﺕِ ﺍﻟﻄﱠﻴﺒﺎﺕِ ،ﺍﻟﱵ ﻋﻤﻬﻢ ﺇﻳﺎﻫﺎ ﺻﻔﻮﺓﹸ ﺍﳋﻠﹾـﻖِ
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ﻭﻛﻞﱡ ﻛﻠﻤﺔٍ ﻋﻨﺪ ﺃﺣﺪِﻫﻢ ﺧﲑ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ،ﻭﻣِﻦ ﻋﻈﻤﺘِﻬﻢ ﻣﻌﺮﻓﺘﻬﻢ ﺑﻘﻴﻤﺔِ ﺍﻷﺷﻴﺎﺀِ
ﻭﻣﻘﺎﺩﻳﺮِ ﺍﻷﻣﻮﺭِ .
ﺃﺑﻮ ﺑﻜﺮٍ ﻳﺴﺄﻝﹸ ﺍﻟﺮﺳﻮﻝ rﺃﻥﹾ ﻳﻌﻠﱢﻤﻪ ﺩﻋﺎﺀً ،ﻓﻘﺎﻝ ﻟﻪ )) :ﻗﻞﹾ :ﺭﺏ ﺇﱐ ﻇﻠﻤﺖ ﻧﻔﺴﻲ
ﻇﹸﻠﻤﺎﹰ ﻛﺜﲑﺍﹰ ،ﻭﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ ﻏﻼ ﺃﻧﺖ ،ﻓﺎﻏﻔﺮ ﱄ ﻣﻐﻔﺮﺓﹰ ﻣﻦ ﻋﻨﺪِﻙ ﻭﺍﺭﲪﲏ ،ﺇﻧﻚ ﺃﻧـﺖ
ﺍﻟﻐﻔﻮﺭ ﺍﻟﺮﺣﻴﻢ. ((
ﻭﻳﻘﻮﻝﹸ rﻟﻠﻌﺒﺎﺱِ )) :ﺍﺳﺄﻝِ ﺍﷲ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ (( .
ﻭﻳﻘﻮﻝﹸ ﻟﻌﻠﻲ )) : ﻗﻞﹾ :ﺍﻟﻠﱠﻬﻢ ﺍﻫﺪﻧِﻲ ﻭﺳﺪﺩﱐ (( .
ﻭﻳﻘﻮﻝﹸ ﻟﻌﺒﻴﺪِ ﺑﻦِ ﺣﺼﲔٍ )) :ﻗﻞﹾ :ﺍﻟﻠﻬﻢ ﺃﳍﻤﻨِﻲ ﺭﺷﺪﻱ ،ﻭ ِﻗﻨِﻲ ﺷﺮ ﻧﻔﺴﻲ (( .
ﻭﻳﻘﻮﻝﹸ ﻟﺸﺪﺍﺩِ ﺑﻦ ﺃﻭﺱٍ )) :ﻗﻞﹾ :ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﺳﺎﻟﹸﻚ ﺍﻟﺜﺒﺎﺕ ﰲ ﺍﻷﻣﺮ ،ﻭﺍﻟﻌﺰﳝﺔ ﻋﻠـﻰ
ﺍﻟﺮﺷﺪِ ،ﻭﺷﻜﺮ ﻧﻌﻤﺘِﻚ ،ﻭﺣﺴﻦ ﻋﺒﺎﺩﺗِﻚ ،ﻭﺃﺳﺄﻟﹸﻚ ﻗﻠﺒﺎﹰ ﺳﻠﻴﻤﺎﹰ ،ﻭﻟﺴﺎﻧﺎﹰ ﺻﺎﺩﻗﺎﹰ ،ﻭﺃﺳﺄﻟﹸﻚ
ﻣِﻦ ﺧﻴﺮِ ﻣﺎ ﺗﻌﻠﻢ ، ﻭﺃﻋﻮﺫﹸ ﺑﻚ ﻣﻦ ﺷﺮ ﻣﺎ ﺗﻌﻠﻢ ، ﻭﺃﺳﺘﻐﻔﺮﻙ ﳌﺎ ﺗﻌﻠﻢ ، ﺇﻧـﻚ ﺃﻧـﺖ ﻋـﻼﱠﻡ
ﺍﻟﻐﻴﻮﺏِ (( .
ﻭﻳﻘﻮﻝﹸ ﳌﻌﺎﺫٍ )) :ﻗﻞﹾ :ﺍﻟﻠﻬﻢ ﺃﻋﲏ ﻋﻠﻰ ﺫﻛﺮِﻙ ﻭﺷﻜﹾﺮِﻙ ﻭﺣﺴﻦِ ﻋﺒﺎﺩﺗِﻚ (( .
ﻭﻳﻘﻮﻝﹸ ﻟﻌﺎﺋﺸﺔ )) :ﻗﻮﱄ :ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﻋﻔﹸﻮ ﲢﺐ ﺍﻟﻌﻔﹾﻮ ، ﻓﺎﻋﻒ ﻋﻨﻲ (( .
ﺇﻥﱠ ﺍﳉﺎﻣﻊ ﳍﺬﻩِ ﺍﻷﺩﻋﻴﺔِ :ﺳﺆﺍﻝﹸ ﺭﺿﻮﺍﻥِ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ﻭﺭﲪﺘِﻪِ ﰲ ﺍﻵﺧﺮﺓِ ،ﻭﺍﻟﻨﺠﺎﺓِ ﻣـﻦ
ﻏﻀﺒِﻪ ،ﻭﺃﻟﻴﻢِ ﻋﻘﺎﺑِﻪ ،ﻭﺍﻟﻌﻮﻥِ ﻋﻠﻰ ﻋﺒﺎﺩﺗِﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺷﻜﺮِﻩ .
ﻭﺇﻥﹶ ﺍﻟﺮﺍﺑﻂ ﺑﻴﻨﻬﺎ :ﻃﹶﻠﹶﺐ ﻣﺎ ﻋﻨﺪ ﺍﷲِ ،ﻭﺍﻹﻋﺮﺍﺽ ﻋﻢ ﰲ ﺍﻟﺪﻧﻴﺎ .ﺇﻧﻪ ﻟﻴﺲ ﻓﻴﻬـﺎ ﻃﻠـﺐ
ﺃﻣﻮﺍﻝِ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔِ ،ﻭﺃﻋﺮﺍﺿِﻬﺎ ﺍﻟﺰﺍﺋﻠِﺔ ،ﺃﻭ ﺯﺧﺮِﻓﻬﺎ ﺍﻟﺮﺧﻴﺺِ .
﴿ ﻭﻛﹶﺬﹶﻟِﻚ ﺃﹶﺧﺬﹸ ﺭﺑﻚ ﺇِﺫﹶﺍ ﺃﹶﺧﺬﹶ ﺍﻟﹾﻘﹸﺮﻯ
ﻭﻫِﻲ ﻇﹶﺎﻟِﻤﺔﹲ ﺇِﻥﱠ ﺃﹶﺧﺬﹶﻩ ﺃﹶﻟِﻴﻢ ﺷﺪِﻳﺪ﴾
ﺇﻥﱠ ﻣﻦ ﺗﻌِﺎﺳﺔِ ﺍﻟﻌﺒﺪِ ،ﻭﻋﺜﹾﺮﺓِ ﻗﺪﻣِﻪِ ﻭﺳﻘﻮﻁِ ﻣﻜﺎﻧﺘِﻪِ :ﻇﹸﻠﻤﻪ ﻟﻌﺒﺎﺩِ ﺍﷲِ ،ﻭﻫﻀﻤﻪ ﺣﻘﻮﻗﻬﻢ
،ﻭﺳﺤﻘﹸﻪ ﺿﻌﻴﻔﻬﻢ ،ﺣﱴ ﻗﺎﻝ ﺃﺣﺪ ﺍﳊﻜﻤﺎﺀِ :ﺧﻒ ﳑﻦ ﱂ ﳚﺪ ﻟﻪ ﻋﻠﻴﻚ ﻧﺎﺻﺮﺍﹰ ﺇﻻ ﺍﷲ .
ﻭﻟﻘﺪ ﺣﻔﻆ ﻟﻨﺎ ﺗﺎﺭﻳﺦ ﺍﻷﻣﻢِ ﺃﻣﺜﻠﺔﹰ ﰲ ﺍﻷﺫﻫﺎﻥِ ﻋﻦ ﻋﻮﺍﻗﺐِ ﺍﻟﻈﱠﻠﻤﺔِ .
ﻓﻬﺬﺍ ﻋﺎﻣﺮ ﺑﻦ ﺍﻟﻄﻔﻴﻞ ﻳﻜﻴﺪ ﻟﻠﺮﺳﻮﻝ ، rﻭﳛﺎﻭﻝﹸ ﺍﻏﺘﻴﺎﻟﻪ ، ﻓﻴﺪﻋﻮ ﻋﻠﻴﻪ ، rﻓﻴﺒﺘﻠﻴﻪ ﺍ ُ
ﷲ
ﺑﻐﺪﺓٍ ﰲ ﳓﹾﺮِﻩ ،ﻓﻴﻤﻮﺕ ﻟﺴﺎﻋﺘِﻪ ،ﻭﻫﻮ ﻳﺼﺮﺥ ﻣﻦ ﺍﻷﱂِ .
ﻭﺃﺭﺑﺪ ﺑﻦ ﻗﻴﺲٍ ﻳﺆﺫﻱ ﺭﺳﻮﻝ ﺍﷲِ ، rﻭﻳﺴﻌﻰ ﰲ ﺗﺪﺑﻴِﺮ ﻗﺘﻠِﻪِ ،ﻓﻴﺪﻋﻮ ﻋﻠﻴﻪ ،ﻓـﻴﱰﻝﹸ ﺍ ُ
ﷲ
ﻋﻠﻴﻪ ﺻﺎﻋﻘﺔﹰ ﲢﺮﻗﹸﻪ ﻫﻮ ﻭﺑﻌﲑﻩ .
ﻭﻗﺒﻞ ﺃﻥﹾ ﻳﻘﺘﻞ ﺍﳊﺠﺎﺝ ﺳﻌﻴﺪ ﺑﻦ ﺟﺒﲑٍ ﺑﻮﻗﺖٍ ﻗﺼﲑٍ ،ﺩﻋﺎ ﻋﻠﻴﻪ ﺳﻌﻴﺪ ﻭﻗﺎﻝ :ﺍﻟﻠﱠﻬـﻢ ﻻ
ﺗﺴﻠﱢﻄﹾﻪ ﻋﻠﻰ ﺃﺣﺪٍ ﺑﻌﺪﻱ .ﻓﺄﺻﺎﺏ ﺍﳊﺠﺎﺝ ﺧﺮﺍﺝ ﰲ ﻳﺪﻩِ ،ﰒﱠ ﺍﻧﺘﺸﺮ ﰲ ﺟﺴ ِﻤﻪِ ،ﻓﺄﺧﺬ ﳜـﻮﺭ
ﻛﻤﺎ ﳜﻮﺭ ﺍﻟﺜﻮﺭ ، ﰒ ﻣﺎﺕ ﰲ ﺣﺎﻟﺔٍ ﻣﺆﺳﻔﺔٍ .
ﻭﺍﺧﺘﻔﻰ ﺳﻔﻴﺎﻥﹸ ﺍﻟﺜﻮﺭﻱ ﺧﻮﻓﺎﹰ ﻣﻦ ﺃﰊ ﺟﻌﻔﺮِ ﺍﳌﻨﺼﻮﺭِ ،ﻭﺧﺮﺝ ﺃﺑﻮ ﺟﻌﻔﺮ ﻳﺮﻳـﺪ ﺍﳊـﺮﻡ
ﺍﳌﻜﱢﻲ ﻭﺳﻔﻴﺎﻥﹸ ﺩﺍﺧﻞ ﺍﳊﺮﻡِ ،ﻓﻘﺎﻡ ﺳﻔﻴﺎﻥﹸ ﻭﺃﺧﺬ ﺑﺄﺳﺘﺎﺭِ ﺍﻟﻜﻌﺒﺔِ ،ﻭﺩﻋﺎ ﺍﷲ ﻋـﺰ ﻭﺟـﻞﱠ ﺃﻥ ﻻ
ﻳﺪِﺧِﻞﹶ ﺃﺑﺖ ﺟﻌﻔﺮ ﺑﻴﺘﻪ ،ﻓﻤﺎﺕ ﺃﺑﻮ ﺟﻌﻔﺮ ﻋﻨﺪ ﺑﺌﺮِ ﻣﻴﻤﻮﻥٍ ﻗﺒﻞ ﺩﺧﻮﻟِﻪ ﻣﻜﱠﺔﹶ .
ﻭﺃﲪﺪ ﺑﻦ ﺃﰊ ﺩﺅﺍﺩٍ ﺍﻟﻘﺎﺿﻲ ﺍﳌﻌﺘﺰﱄﱡ ﻳﺸﺎﺭﻙ ﰲ ﺇﻳﺬﺍﺀِ ﺍﻹﻣﺎﻡِ ﺃﲪﺪِ ﺑﻦ ﺣﻨﺒﻞ ﻓﻴﺪﻋﻮ ﻋﻠﻴﻬﻢ
ﻓﻴﺼﻴﺒﻪ ﺍﷲُ ﲟﺮﺽ ﺍﻟﻔﺎﰿِ ﻓﻜﺎﻥ ﻳﻘﻮﻝ :ﺃﻣﺎ ﻧﺼﻒ ﺟﺴﻤﻲ ،ﻓﻠﻮ ﻭﻗﻊ ﻋﻠﻴﻪ ﺍﻟﺬﺑﺎﺏ ﻟﻈﻨﻨـﺖ ﺃﻥﱠ
ﺍﻟﻘﻴﺎﻣﺔ ﻗﺎﻣﺖ ، ﻭﺃﻣﺎ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ ، ﻓﻠﻮ ﻗﹸﺮِﺽ ﺑﺎﳌﻘﺎﺭﻳﺾ ﻣﺎ ﺃﺣﺴﺴﺖ.
ﻭﻳﺪﻋﻮ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﺍﺑﻦ ﺍﻟﺰﻳﺎﺕِ ﺍﻟﻮﺯﻳﺮِ ،ﻓﻴﺴﻠﱢﻂﹸ ﺍﷲُ ﻋﻠﻴﻪ ﻣـﻦ ﺃﺧـﺬﹶﻩ،
ﻭﺟﻌﻠﹶﻪ ﰲ ﻓﺮﻥٍ ﻣﻦ ﻧﺎﺭٍ ،ﻭﺿﺮﺏ ﺍﳌﺴﺎﻣﲑ ﰲ ﺭﺃﺳِﻪ .
ﻭﲪﺰﺓﹸ ﺍﻟﺒﺴﻴﻮﱐﱡ ﻛﺎﻥ ﻳﻌﺬﱢﺏ ﺍﳌﺴﻠﻤﲔ ﰲ ﺳﺠﻦِ ﲨﺎﻝِ ﻋﺒﺪِﺍﻟﻨﺎﺻﺮ ،ﻭﻳﻘﻮﻝﹸ ﰲ ﻛﻠﻤﺔٍ ﻟـﻪ
ﻣﺆﺫﻳﺔ » :ﺃﻳﻦ ﺇﻟﹸﻬﻜﻢ ﻷﺿﻌﻪ ﰲ ﺍﳊﺪﻳﺪِ « ؟ ﺗﻌﺎﱃ ﺍﷲُ ﻋﻤﺎ ﻳﻘﻮﻝﹸ ﺍﻟﻈـﺎﳌﻮﻥ ﻋﻠـﻮﺍﹰ ﻛـﺒﲑﺍﹰ .
ﻓﺎﺻﻄﺪﻣﺖ ﺳﻴﺎﺭﺗﻪ – ﻭﻫﻮ ﺧﺎﺭﺝ ﻣﻦ ﺍﻟﻘﺎﻫﺮﺓِ ﺇﱃ ﺍﻹﺳﻜﻨﺪﺭﻳﺔِ – ﺑﺸﺎﺣﻨﺔٍ ﲢﻤـﻞﹸ ﺣﺪﻳـﺪﺍﹰ ،
ﻓﺪﺧﻞ ﺍﳊﺪﻳﺪ ﰲ ﺟﺴﻤﻪ ﻣﻦ ﺃﻋﻠﻰ ﺭﺃﺳِﻪِ ﺇﱃ ﺃﺣﺸﺎﺋِﻪ ،ﻭﻋﺠﺰ ﺍﳌﻨﻘﺬﻭﻥ ﺃﻥﹾ ﻳﺨﺮﺟﻮﻩ ﺇﻻ ﻗﻄﻌـﺎﹰ
﴿ﻭﺍﺳﺘﻜﹾﺒﺮ ﻫﻮ ﻭ ﺟﻨﻮﺩﻩ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﺑِ ﻐﻴﺮِ ﺍﻟﹾﺤﻖ ﻭ ﹶﻇﻨﻮﺍ ﺃﹶﻧﻬﻢِ ﺇﻟﹶﻴﻨﺎ ﻟﹶﺎ ﻳﺮﺟﻌﻮﻥﹶ ﴾ ﴿ ،ﻭﻗﹶﺎﻟﹸﻮﺍ ﻣﻦ
ﺃﹶﺷﺪ ﻣِﻨﺎ ﹸﻗﻮﺓﹰ ﺃﹶﻭﻟﹶﻢ ﻳﺮﻭﺍ ﺃﹶﻥﱠ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻱ ﺧﻠﹶﻘﹶﻬﻢ ﻫﻮ ﺃﹶﺷﺪ ﻣِﻨﻬﻢ ﹸﻗﻮﺓﹰ ﴾ .
ﻭﻛﺬﻟﻚ ﺻﻼﺡ ﻧﺼﺮٍ ﻣﻦ ﻗﺎﺩﺓِ ﻋﺒﺪِﺍﻟﻨﺎﺻﺮِ ،ﻭﳑﻦ ﺃﻛﺜﺮ ﰲ ﺍﻷﺭﺽِ ﺍﻟﻈﻠﱡـﻢ ﻭﺍﻟﻔﺴـﺎﺩ ،
ﺃﺻﻴﺐ ﺑﺄﻛﺜﺮ ﻣﻦ ﻋﺸﺮﺓِ ﺃﻣﺮﺍﺽٍ ﻣﺆﳌﺔٍ ﻣﺰﻣِﻨﺔٍ ،ﻋﺎﺵ ﻋﺪﺓ ﺳﻨﻮﺍﺕٍ ﻣﻦ ﻋﻤﺮِﻩِ ﰲ ﺗﻌﺎﺳﺔٍ ،ﻭﱂ ﳚﺪ
ﻟﻪ ﺍﻟﻄﺐ ﻋﻼﺟﺎﹰ ،ﺣﱴ ﻣﺎﺕ ﺳﺠﻴﻨﺎﹰ ﻣﺰﺟﻮﺟﺎﹰ ﺑﻪِ ﰲ ﺯﻧﺰﺍﻧﺎﺕِ ﺯﻋﻤﺎﺋِﻪ ﺍﻟﺬﻳﻦ ﻛﺎﻥ ﳜﺪﻣﻬﻢ.
﴿ ﺍﻟﱠﺬِﻳﻦ ﻃﹶﻐﻮﺍ ﻓِﻲ ﺍﻟﹾﺒِﻠﹶﺎﺩِ} {١١ﻓﹶﺄﹶﻛﹾﺜﹶﺮﻭﺍ ﻓِﻴﻬﺎ ﺍﻟﹾﻔﹶﺴﺎﺩ {١٢}ﻓﹶﺼﺐ ﻋ ﹶﻠﻴﻬِﻢ ﺭﺑﻚ ﺳﻮﻁﹶ
ﻋﺬﹶﺍﺏٍ ﴾ )) ،ﺇﻥﱠ ﺍﷲ ﻟﻴﻤﻠﻲ ﻟﻠﻈﺎﱂِ ،ﺣﱴ ﺇﺫﺍ ﺃﺧﺬﻩ ﱂ ﻳﻔﹾ ِﻠﺘﻪ (( )) ،ﻭﺍﺗﻖِ ﺩﻋﻮﺓ ﺍﳌﻈﻠـﻮﻡِ ،
ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﷲِ ﺣﺠﺎﺏ. ((
ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺍﻟﺘﻴﻤﻲ : ﺇﻥﱠ ﺍﻟﺮﺟﻞ ﻟﻴﻈﻠﻤﲏ ﻓﺄﺭﺣﻤﻪ.
ﻭﺳﺮﻗﺖ ﺩﻧﺎﻧﲑ ﻟﺮﺟﻞٍ ﺻﺎﱀ ﻣﻦ ﺧﺮﺍﺳﺎﻥ ،ﻓﺠﻌﻞ ﻳﺒﻜﻲ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﻔﻀﻴﻞﹸ :ﻟِﻢ ﺗﺒﻜﻲ ؟
ﻗﺎﻝ :ﺫﻛﺮﺕ ﺃﻥﱠ ﺍﷲ ﺳﻮﻑ ﳚﻤﻌﲏ ﺬﺍ ﺍﻟﺴﺎﺭﻕِ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ ،ﻓﺒﻜﻴﺖ ﺭﲪﺔﹰ ﻟﻪ .
ﻭﺍﻏﺘﺎﺏ ﺭﺟﻞﹲ ﺃﺣﺪ ﻋﻠﻤﺎﺀِ ﺍﻟﺴﻠﻒِ ،ﻓﺄﻫﺪﻯ ﻟﻠﺮﺟﻞِ ﲤﺮﺍﹰ ﻭﻗﺎﻝ :ﻷﻧﻪ ﺻﻨﻊ ﱄ ﻣﻌﺮﻭﻓﺎﹰ .
ﻣﻦ ﺑﺒﺎﰊ ﻗﻠـﺖ ﺑﺎﻟﺒـﺎﺏِ ﺃﻧـﺎ ﻗﺎﻝ ﱄ ﺍﶈﺒـﻮﺏ ﳌﱠـﺎ ﺯﺭﺗـ ﻪ
ـﺎـﻪ ﺑﻴﻨﻨـ
ـﺖ ﻓﻴـ
ـﺎ ﻓﺮﻗـ
ﺣﻴﻨﻤـ ﻗﺎﻝ ﱄ ﺃﺧﻄﺄﺕ ﺗﻌﺮﻳﻒ ﺍﳍﻮﻯ
ﺃﻃﺮﻕ ﺍﻟﺒـﺎﺏ ﻋﻠﻴـﻪ ﻣﻮﻫِﻨـﺎ ـﺎﻡ ﻓﻠﻤـﺎ ﺟﺌﺘـﻪ ﻭﻣﻀـﻰ ﻋـ
ﰒ ﱠ ﺇﻻﱠ ﺃﻧــﺖ ﺑﺎﻟﺒــﺎﺏِ ﻫﻨــﺎ ﻗﺎﻝ ﱄ ﻣﻦ ﺃﻧﺖ ﻗﻠﺖ ﺃﻧﻈﹸﺮ ﻓﻤﺎ
ﻭﻋﺮﻓﹾﺖ ﺍﳊﹸﺐ ﻓﺎﺩﺧﻞﹾ ﻳﺎ ﺃﻧـﺎ ﻗﺎﻝ ﱄ ﺃﺣﺴﻨﺖ ﺗﻌﺮﻳﻒ ﺍﳍﻮﻯ
ﻻﺑﺪ ﻟﻠﻌﺒﺪ ﻣﻦ ﺃﺥٍ ﻣﻔﻴﺪٍ ﻳﺄﻧﺲ ﺇﻟﻴﻪ ،ﻭﻳﺮﺗﺎﺡ ﺇﻟﻴﻪ ،ﻭﻳﺸﺎﺭﻛﹸﻪ ﺃﻓﺮﺍﺣﻪ ﻭﺃﺗﺮﺍﺣﻪ ، ﻭﻳﺒﺎﺩﻟﹸـﻪ
ﻭﺩﺍﹰ ﺑﻮﺩ ﴿ . ﻭﺍﺟﻌﻞ ﻟﱢﻲ ﻭﺯِﻳﺮﺍﹰ ﻣﻦ ﺃﹶﻫﻠِﻲ} {٢٩ﻫﺎﺭﻭﻥﹶ ﺃﹶﺧِﻲ} {٣٠ﺍﺷﺪﺩ ﺑِـﻪِ ﺃﹶﺯﺭِﻱ}{٣١
ﻭﺃﹶﺷﺮِﻛﹾﻪ ﻓِﻲ ﺃﹶﻣﺮِﻱ} {٣٢ﻛﹶﻲ ﻧﺴﺒﺤﻚ ﻛﹶﺜِﲑﺍﹰ} {٣٣ﻭﻧﺬﹾﻛﹸﺮﻙ ﻛﹶﺜِﲑﺍﹰ ﴾ .
ﻳﻮﺍﺳﻴﻚ ﺃﻭ ﻳﺴﻠِﻴﻚ ﺃﻭ ﻳﺘﻮﺟـﻊ ﻭﻻﺑﺪ ﻣﻦ ﺷﻜﻮﻯ ﺇﱃ ﺫﻱ ﻗﺮﺍﺑﺔٍ
﴿ ﺑﻌﻀﻬﻢ ﺃﹶﻭﻟِﻴﺎﺀ ﺑﻌﺾٍ ﴾ ﴿ ،ﻛﹶﺄﹶﻧﻬﻢ ﺑﻨﻴﺎﻥﹲ ﻣﺮﺻﻮﺹ ﴿ ، ﴾ ﻭﺃﹶﻟﱠﻒ ﺑﻴﻦ ﻗﹸﻠﹸﻮﺑِﻬِﻢ، ﴾
﴿ ﺇِﻧﻤﺎ ﺍﻟﹾﻤ ﺆﻣِﻨﻮﻥﹶ ﺇِ ﺧﻮﺓﹲ ﴾ .
ﻻﺑﺪ ﻣﻦ ﺻﺎﺣﺐٍ
ﺇﻥﱠ ﻣﻦ ﺃﺳﺒﺎﺏِ ﺍﻟﺴﻌﺎﺩﺓِ ﺃﻥﹾ ﲡﺪ ﻣﻦ ﺗﻨﻔﻌﻚ ﺻﺤﺒﺘﻪ ،ﻭﺗﺴﻌﺪﻙ ﺭﻓﻘﺘﻪ )) .ﺃﻳﻦ ﺍﳌﺘﺤﺎﺑﻮﻥ
ﰲ ﺟﻼﱄ ،ﺍﻟﻴﻮﻡ ﺃﹸﻇِﻠﱡﻬﻢ ﰲ ﻇِﻠﱢﻲ ﻳﻮﻡ ﻻ ﻇِﻞﱠ ﺇﻻ ﻇﻠﱢﻲ (( .
)) ﻭﺭﺟﻼﻥِ ﲢﺎﺑﺎ ﰲ ﺍﷲِ ،ﺍﺟﺘﻤﻌﺎ ﻋﻠﻴﻪِ ﻭﺗﻔﺮﻗﺎ ﻋﻠﻴِﻪ (( .
ﷲِ ﻣﺎ ﺃﺗﻌﺲ ﺍﻟﺪﻧﻴﺎ ،ﺇﻥﹾ ﺻﺤﺖ ﻣﻦ ﺟﺎﻧﺐٍ ﻓﺴﺪﺕ ﻣﻦ ﺟﺎﻧﺐٍ ﺁﺧﺮ ،ﺇﻥﹾ ﺃﻗﺒـﻞ ﺍﳌـﺎﻝﹸ
ﻣﺮِﺽ ﺍﳉﺴﻢ ، ﻭﺇﻥﹾ ﺻﺢ ﺍﳉﺴﻢ ﺣﻠﱠﺖِ ﺍﳌﺼﺎﺋﺐ ، ﻭﺇﻥﹾ ﺻﻠﹸﺢ ﺍﳊﺎﻝﹸ ﻭﺍﺳﺘﻘﺎﻡ ﺍﻷﻣﺮ ﺣﻞﱠ ﺍﳌﻮﺕ.
ﺧﺮﺝ ﺍﻟﺸﺎﻋﺮ ﺍﻷﻋﺸﻰ ﻣﻦ ) ﳒﺪٍ ( ﺇﱃ ﺍﻟﺮﺳﻮﻝِ rﳝﺘﺪﺣﻪ ﺑﻘﺼﻴﺪﺓٍ ﻭﻳﺴﻠﻢ ، ﻓﻌﺮﺽ ﻟـﻪ
ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻓﺄﻋﻄﺎﻩ ﻣﺎﺋﺔ ﻧﺎﻗﺔٍ ،ﻋﻠﻰ ﺃﻥﹾ ﻳﺘﺮﻙ ﺳﻔﹶﺮﻩ ﻭﻳﻌﻮﺩ ﺇﱃ ﺩﻳﺎﺭِﻩِ ،ﻓﺄﺧـﺬ ﺍﻹﺑـﻞ ﻭﻋـﺎﺩ ،
ﻭﺭﻛﺐ ﺃﺣﺪﻫﺎ ﻓﻬﻮ ﺟﻠﺖ ﺑﻪ ،ﻓﺴﻘﻂ ﻋﻠﻰ ﺭﺃﺳِﻪِ ،ﻓﺎﻧﺪﻗﱠﺖ ﻋﻨﻘﹸﻪ ، ﻭﻓﺎﺭﻕ ﺍﳊﻴﺎﺓ ،ﺑﻼ ﺩﻳـﻦٍ
ﻭﻻ ﺩﻧﻴﺎ .ﺃﻡ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﻫﻴﺄﻫﺎ ﻟﻴﻘﻮﳍﺎ ﺑﲔ ﻳﺪﻱ ﺭﺳﻮﻝ ﺍﷲِ ، rﻓﻬﻲ ﺑﺪﻳﻌﺔﹸ ﺍﳊﹸﺴﻦِ ﻳﻘﻮﻝﹸ ﻓﻴﻬﺎ:
ﻓﻤﺎ ﳉﺮﺝٍ ﺇﺫﺍ ﺃﺭﺿـﺎﻛﻤﻮ ﺃﱂﹸ ﺇﻥﹾ ﻛﺎﻥ ﺳﺮﻛﹸﻢ ﻣﺎ ﻗﺎﻝ ﺣﺎﺳِﺪﻧﺎ
ﻭﻗﻔـــﺔ
)) ﺗﻌﺮﻑ ﺇﱃ ﺍﷲِ ﰲ ﺍﻟﺮﺧﺎﺀِ ،ﻳﻌﺮﻓﹾﻚ ﰲ ﺍﻟﺸﺪﺓ (( .
» )ﺗﻌﺮﻑ (ﺑﺘﺸﺪﻳﺪِ ﺍﻟﺮﺍﺀِ )ﺇﱃ ﺍﷲِ( ﺃﻱ : ﲢﺒﺐ ﻭﺗﻘﺮﺏ ﺇﻟﻴﻪِ ﺑﻄﺎﻋﺘِﻪ ،ﻭﺍﻟﺸﻜﺮِ ﻟﻪ ﻋﻠـﻰ
ﺳﺎﺑﻎِ ﻧﻌﻤﺘِﻪ ،ﻭﺍﻟﺼﱪ ﲢﺖ ﻣﺮ ﺃﻗﹾﻀِﻴﺘِﻪِ ،ﻭﺻﺪﻕِ ﺍﻻﻟﺘﺠﺎﺀِ ﺍﳋﺎﺹِ ﻗﺒﻞ ﻧﺰﻭﻝِ ﺑﻠﻴﺘِﻪ ) .ﰲ ﺍﻟﺮﺧﺎﺀِ(
ﺃﻱ : ﰲ ﺍﻟﺪﻋﺔِ ﻭﺍﻷﻣﻦِ ﻭﺍﻟﻨﻌﻤﺔِ ﻭﺳﻌﺔِ ﺍﻟﻌﻤﺮِ ﻭﺻﺤﺔِ ﺍﻟﺒﺪﻥِ ،ﻓـﺎﻟﺰﻡِ ﺍﻟﻄﺎﻋـﺎﺕِ ﻭﺍﻹﻧﻔـﺎﻕ ﰲ
ﺍﻟﻘﹸﺮﺑﺎﺕِ ،ﺣﱴ ﺗﻜﻮﻥ ﻣﺘﺼِﻔﺎﹰ ﻋﻨﺪﻩ ﺑﺬﻟﻚ ،ﻣﻌﺮﻭﻓﺎﹰ ﺑﻪ ) .ﻳﻌﺮﻓﹾﻚ ﰲ ﺍﻟﺸﺪﺓ( ﺑﺘﻔﺮﳚِﻬﺎ ﻋﻨـﻚ ،
ﻭﺟﻌﻠِﻪ ﻟﻚ ﻣﻦ ﻛﻞﱢ ﺿِﻴﻖٍ ﳐﺮﺟﺎﹰ ،ﻭﻣﻦ ﻛﻞﱢ ﻫﻢ ﻓﺮﺟﺎﹰ ،ﲟﺎ ﺳﻠﻒ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻌﺮﻑِ « .
ﺻﺔﹲ ﺑﻘﻠﺒِﻪِ ،ﲝﻴﺚﹸ ﳚﺪﻩ ﻗﺮﻳﺒﺎﹰ ﻟﻼﺳـﺘﻐﻨﺎ ِﺀ
» ﻳﻨﺒﻐﻲ ﺃﻥﹾ ﻳﻜﻮﻥ ﺑﲔ ﺍﻟﻌﺒﺪِ ﻭﺑﲔ ﺭﺑﻪِ ﻣﻌﺮﻓﺔﹲ ﺧﺎ
ﻟﻪ ﻣﻨﻪ ، ﻓﻴﺄﻧﺲ ﺑﻪِ ﰲ ﺧﻠﻮﺗِﻪ ،ﻭﳚﺪ ﺣﻼﻭﺓ ﺫﻛﹾﺮِﻩ ﻭﺩﻋﺎﺋِﻪ ﻭﻣﻨﺎﺟﺎﺗِﻪ ﻭﻃﺎﻋﺘِﻪ ،ﻭﻻ ﻳﺰﺍﻝﹸ ﺍﻟﻌﺒـﺪ
ﻳﻘﻊ ﰲ ﺷﺪﺍﺋﺪ ﻭﻛﹸﺮﺏٍ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﱪﺯﺥِ ﻭﺍﳌﻮﻗﻒِ ،ﻓﺈﺫﺍ ﻛﺎﻥ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ ﻣﻌﺮﻓـﺔﹲ ﺧﺎﺻـﺔ ،
ﻛﻔﺎﻩ ﺫﻟﻚ ﻛﻠﱡﻪ « .
ﺍﻹﻏﻀﺎﺀُ ﻋﻦِ ﻫﻔﻮﺍﺕِ ﺍﻹﺧﻮﺍﻥِ
﴿ ﺧﺬِ ﺍﻟﹾﻌﻔﹾﻮ ﻭﺃﹾﻣﺮ ﺑِﺎﻟﹾﻌﺮﻑِ ﻭﺃﹶ ﻋﺮِﺽ ﻋﻦِ ﺍﻟﹾﺠﺎﻫِﻠِﲔ. ﴾
ﻻ ﻳﻨﺒﻐﻲ ﺃﻥﹾ ﻳﺰﻫﺪ ﻓﻴﻪِ – ﺃﻱ ﺍﻷﺥ -ﳋﹸﻠﹸﻖٍ ﺃﻭ ﺧﻠﹸﻘﹶﻴﻦ ﻳﻨﻜﺮﳘﺎ ﻣﻨﻪ ،ﺇﺫﺍ ﺭﺿﻲ ﺳﺎﺋﺮ ﺃﺧﻼﻗِﻪ
،ﻭﲪِﺪ ﺃﻛﺜﺮ ﺷِﻴﻤِﻪ ،ﻷﻥﱠ ﺍﻟﻴﺴﲑ ﻣﻐﻔﻮﺭ ، ﻭﺍﻟﻜﻤﺎﻝ ﻣﻌﻮﺯ ، ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﻜِﻨﺪﻱ : ﻛﻴﻒ ﺗﺮﻳﺪ ﻣﻦ
ﺻﺪﻳﻘِﻚ ﺧﻠﹸﻘﺎﹰ ﻭﺍﺣﺪﺍﹰ ،ﻭﻫﻮ ﺫﻭ ﻃﺒﺎﺋﻊ ﺃﺭﺑﻊٍ .ﻣﻊ ﺃﻥﱠ ﻧﻔﹾﺲ ﺍﻹﻧﺴﺎﻥِ ﺍﻟﱵ ﻫﻲ ﺃﺧﺺ ﺍﻟﻨﻔﻮﺱِ ﺑـﻪ
،ﻭﻣﺪﺑﺮﺓﹲ ﺑﺎﺧﺘﻴﺎﺭِﻩ ﻭﺇﺭﺍﺩﺗِﻪ ،ﻻ ﺗﻌﻄﻴﻪ ﻗﻴِﺎﺩﻫﺎ ﰲ ﻛﻞﱢ ﻣﺎ ﻳﺮﻳﺪ ، ﻭﻻ ﺗﺠﻴﺒﻪ ﺇﱃ ﻃﺎﻋﺘِﻪ ﰲ ﻛﻞﱢ ﻣﺎ
ﳚﺐ ، ﻓﻜﻴﻒ ﺑﻨﻔﺲِ ﻏﲑِﻩ ؟! ﴿ ﻛﹶﺬﹶﻟِﻚ ﻛﹸﻨﺘﻢ ﻣﻦ ﹶﻗﺒﻞﹸ ﻓﹶﻤﻦ ﺍﻟﻠﹼﻪ ﻋ ﹶﻠﻴﻜﹸﻢ ﴿ ، ﴾ ﻓﹶﻠﹶـﺎ ﺗﺰﻛﱡـﻮﺍ
ﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﻫﻮ ﺃﹶﻋﻠﹶﻢ ﺑِﻤﻦِ ﺍﺗﻘﹶﻰ ﴾ .
ﻭﺣﺴﺒﻚ ﺃﻥﹾ ﻳﻜﻮﻥ ﻟﻚ ﻣﻦ ﺃﺧﻴﻚ ﺃﻛﺜﺮﻩ ،ﻭﻗﺪ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀِ – ﺭﺿﻲ ﺍﷲ ﻋﻨـﻪ : -
ﻣﻌﺎﺗﺒﺔﹸ ﺍﻷﺥِ ﺧﻴﺮ ﻣﻦ ﻓﻘﹾﺪِﻩ ،ﻣﻦ ﻟﻚ ﺑﺄﺧﻴﻚ ﻛﻠﱢﻪ ؟! ﻓﺄﺧﺬ ﺍﻟﺸﻌﺮﺍﺀُ ﻫﺬﺍ ﺍﳌﻌـﲎ ،ﻓﻘـﺎﻝ ﺃﺑـﻮ
ﺍﻟﻌﺘﺎﻫﻴﺔ :
ﻧﻴﺎ ﺑﻜﻞﱢ ﺃﺧﻴـﻚ ﻣـﻦ ﻟـﻚ ﺃﹶﺃﹸﺧﻲ ﻣﻦ ﻟﻚ ﻣِﻦ ﺑـﲏ ﺍﻟـﺪ
ـﻚ ﻛﻞﱡ ﻣﻦ ﱂ ﺗﻌﻂِ ﻛﹸﻠﱠـﻚ ــ ـﻚ ﻻ ﻳﻤﻠﱡـ ـﺘﺒﻖِ ﺑﻌﻀـ ﻓﺎﺳـ
ﻭﻗﺎﻝ ﺃﺑﻮ ﲤﺎﻡٍ ﺍﻟﻄﺎﺋﻲ:
ﻣﻦ ﻟﻚ ﻳﻮﻣﺎﹰ ﺑﺄﺧﻴـﻚ ﻛﹸﻠﱢـﻪِ ﻣﺎ ﻏﱭ ﺍﳌﻐﺒﻮﻥ ﻣِﺜﹾـﻞﹸ ﻋﻘﹾﻠِـﻪِ
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀ :ﻃﹶﻠﹶﺐ ﺍﻹﻧﺼﺎﻑِ ،ﻣِﻦ ﻗﻠﱠﺔِ ﺍﻹﻧﺼﺎﻑِ .
ﻭﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﳓﻦ ﻣﺎ ﺭﺿِﻴﻨﺎ ﻋﻦ ﺃﻧﻔﹸﺴِﻨﺎ ،ﻓﻜﻴﻒ ﻧﺮﺿﻰ ﻋﻦ ﻏﲑِﻧﺎ !!
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺒﻠﻐﺎﺀِ :ﻻ ﻳﺰﻫﺪﻧﻚ ﰲ ﺭﺟﻞٍ ﲪﺪﺕ ﺳﲑﺗﻪ ،ﻭﺍﺭﺗﻀﻴﺖ ﻭﺗﲑﺗﻪ ،ﻭﻋﺮﻓـﺖ
ﻓﹶﻀﻠﻪ ،ﻭﺑﻄﻨﺖ ﻋﻘﻠﻪ – ﻋﻴﺐ ﺧﻔﻲ ، ﲢﻴﻂﹸ ﺑﻪ ﻛﺜﺮﺓﹸ ﻓﻀﺎﺋﻠِﻪ ،ﺃﻭ ﺫﻧﺐ ﺻﻐﲑ ﺗﺴﺘﻐﻔﺮ ﻟﻪ ﻗـﻮﺓﹸ
ﻭﺳﺎﺋﻠِﻪ ،ﻓﺈﻧﻚ ﻟﻦ ﲡِﺪ – ﻣﺎ ﺑﻘﻴﺖ – ﻣﻬﺬﱠﺑﺎﹰ ﻻ ﻳﻜﻮﻥﹸ ﻓﻴﻪ ﻋﻴﺐ ، ﻭﻻ ﻳﻘﻊ ﻣﻨﻪ ﺫﻧﺐ ، ﻓـﺎﻋﺘ ﱪ
ﺑﻨﻔﺴﻚ ﺑﻌﺪ ﺃﻻﱠ ﺗﺮﺍﻫﺎ ﺑﻌﲔِ ﺍﻟﺮﺿﺎ ،ﻭﻻ ﲡﺮﻱ ﻓﻴﻬﺎ ﻋﻠﻰ ﺣﻜﻢِ ﺍﳍﻮﻯ ،ﻓﺈﻥﱠ ﰲ ﺍﻋﺘﺒﺎﺭِﻙ ـﺎ ،
ﻭﺍﺧﺘﺒﺎﺭِﻙ ﳍﺎ ،ﻣﺎ ﻳﻮﺍﺳﻴﻚ ﳑﺎ ﺗﻄﻠﺐ ، ﻭﻳﻌﻄِﻔﻚ ﻋﻠﻰ ﻣﻦ ﻳﺬﻧﺐ ، ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﻛﻔﻰ ﺍﳌﺮﺀ ﻧﺒﻼﹰ ﺃﻥﹾ ﺗﻌـﺪ ﻣﻌﺎﻳﺒـﻪ ﻭﻣﻦ ﺫﺍ ﺍﻟﺬﻱ ﺗﺮﺿﻰ ﺳﺠﺎﻳﺎﻩ ﻛﻠﱡﻬﺎ
ﻭﻗﺎﻝ ﺍﻟﻨﺎﺑﻐﺔﹸ ﺍﻟﺬﱡﺑﻴﺎﱐﱡ :
ﻋﻠﻰ ﺷﻌﺚٍ ﺃﻱ ﺍﻟﺮﺟﺎﻝِ ﺍﳌﻬﺬﱠﺏِ ﻭﻟﺴﺖ ﲟﺴﺘﺒﻖٍ ﺃﺧـﺎﹰ ﻻ ﺗﻠﹸﻤـﻪ
ﻭﻟﻴﺲ ﻳﻨﻘﺾ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻣﺎ ﻭﺻﻔﻨﺎﻩ ﻣﻦ ﺍﺧﺘﺒﺎﺭِﻩ ،ﻭﺍﺧﺘﺒﺎﺭِ ﺍﳋﺼﺎﻝِ ﺍﻷﺭﺑﻊ ﻓﻴﻪ ،ﻷﻥﱠ ﻣـﺎ
ﺍﻋﻮﺯ ﻓﻴﻪ ﻣﻌﻔﻮ ﻋﻨﻪ ، ﻫﺬﺍ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥﹾ ﺗﻮﺣﺸﻚ ﻓﺘﺮﺓﹲ ﲡﺪﻫﺎ ﻣﻨﻪ ، ﻭﻻ ﺃﻥﹾ ﺗﺴﻲﺀ ﺍﻟﻈﱠﻦ ﰲ ﻛﺒﻮﺓٍ
ﺗﻜﻮﻥﹸ ﻣﻨﻪ ،ﻣﺎ ﱂ ﺗﺘﺤﻘﱠﻖ ﺗﻐﻴﺮﻩ ،ﻭﺗﺘﻴﻘﱠﻦ ﺗﻨﻜﱡﺮﻩ ،ﻭﻟﻴﺼـﺮﻑ ﺫﻟـﻚ ﺇﱃ ﻓﺘـﺮﺍﺕِ ﺍﻟﻨﻔـﻮﺱِ ،
ﻭﺍﺳﺘﺮﺍﺣﺎﺕِ ﺍﳋﻮﺍﻃﺮِ ،ﻓﺈﻥﱠ ﺍﻹﻧﺴﺎﻥ ﻗﺪ ﻳﺘﻐﻴﺮ ﻋﻦ ﻣﺮﺍﻋﺎﺓِ ﻧﻔﺴِﻪ ﺍﻟﱵ ﻫﻲ ﺃﺧﺺ ﺍﻟﻨﻔﻮﺱِ ﺑﻪ ،ﻭﻻ
ﻳﻜﻮﻥﹸ ﺫﻟﻚ ﻣﻦ ﻋﺪﺍﻭﺓٍ ﳍﺎ ،ﻭﻻ ﻣﻠﻞٍ ﻣﻨﻬﺎ .ﻭﻗﺪ ﻗﻴﻞ ﰲ ﻣﻨﺜﻮﺭِ ﺍﳊِﻜﻢِ :ﻻ ﻳﻔﺴِﺪﻧﻚ ﺍﻟﻈﱠﻦ ﻋﻠﻰ
ﺻﺪﻳﻖٍ ﻗﺪ ﺃﺻﻠﺤﻚ ﺍﻟﻴﻘﲔ ﻟﻪ .ﻭﻗﺎﻝ ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪٍ ﻻﺑﻨِﻪ :ﻳﺎ ﺑﲏ ، ﻣﻦ ﻏﻀﺐ ﻣﻦ ﺇﺧﻮﺍﻧِـﻚ
ﺛﻼﺙ ﻣﺮﺍﺕٍ ،ﻓﻠﻢ ﻳﻘﹸﻞ ﻓﻴﻚ ﺳﻮﻯ ﺍﳊﻖ ، ﻓﺎﲣِﺬﹾﻩ ﻟﻨﻔﺴِﻚ ﺧِﻼﹼ .ﻭﻗﺎﻝ ﺍﳊﺴﻦ ﺑﻦ ﻭﻫﺐٍ :ﻣ ﻦ
ﺣﻘﻮﻕٍ ﺍﳌﻮﺩﺓِ ﺃﺧﺬﹸ ﻋﻔﹾﻮِ ﺍﻹﺧﻮﺍﻥِ ،ﻭﺍﻹﻏﻀﺎﺀُ ﻋﻦ ﺗﻘﺼﲑ ﺇﻥ ﻛﺎﻥ .ﻭﻗﺪ ﺭﻭﻱ ﻋـﻦ ﻋﻠـﻲ–
ﺠﻤِﻴﻞﹶ ﴾ ،ﻗﺎﻝ :ﺍﻟﺮﺿﺎ ﺑﻐﲑِ ﻋﺘﺎﺏٍ .
ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﰲ ﻗﻮﻟِﻪ ﺗﻌﺎﱃ ﴿ :ﻓﹶﺎﺻﻔﹶﺢِ ﺍﻟﺼﻔﹾﺢ ﺍﻟﹾ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ:
ﻳﻠِــﻢ ﺑﻌــﲔٍ ﺃﻭ ﻳﻜــﺪﺭ ﻣﺸــﺮﺑﺎ ﻫﻢ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺪﻧﻴﺎ ﻭﻻﺑﺪ ﻣﻦ ﻗـﺬ
ﻯ
ـﻤﻬﺬﱠﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﺴـﺖ ﺍﳌﻬـﺬﹶﺑﺎ ﻭﻣﻦ ﻗﻠﹼﺔِ ﺍﻹﻧﺼﺎﻑِ ﺃﻧﻚ ﺗﺒﺘﻐﻲ ﺍﻟـ
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺸﻌﺮﺍﺀِ :
ﻭﻟﻜﻦ ﻫﺠﺮﻧﺎ ﻣﻄـﺮ ﺍﻟﺮﺑﻴـﻊِ ﺗﻮﺍﺻﻠﹸﻨﺎ ﻋﻠـﻰ ﺍﻷﻳـﺎﻡِ ﺑـﺎﻕٍ
ـﺰﻭﻉِـﻪِ ﺩﺍﱐ ﺍﻟﻨـ ـﻰ ﻋﻼﱠﺗِـ ﻋﻠـ ﻳﺮﻭﻋﻚ ﺻـﻮﺑﻪ ﻟﻜـﻦ ﺗـﺮﺍﻩ
ﺳﻮﻯ ﺩﻝﹸ ﺍﳌﻄﺎﻉِ ﻋﻠﻰ ﺍﳌﹸﻄﻴـﻊِ ـﺎﺑﺎﹰ
ـﻰ ﻏِﻀـ ـﺎﺫ ﺍﷲِ ﺃﻥﹾ ﺗﻠﻘـ ﻣﻌـ
﴿ ﻭﻟﹶﻮﻟﹶﺎ ﻓﹶﻀﻞﹸ ﺍﻟﻠﱠﻪِ ﻋ ﹶﻠﻴﻜﹸﻢ ﻭﺭﺣﻤﺘﻪ ﻣﺎ ﺯﻛﹶﺎ ﻣِﻨﻜﹸﻢ ﻣﻦ ﺃﹶﺣﺪٍ ﺃﹶﺑﺪﺍﹰ ﴾
ﻭﻫﻞﹾ ﻋﻮﺩ ﻳﻔﹸﻮﺡ ﺑـﻼ ﺩﺧـﺎﻥِ ﺗﺮﻳﺪ ﻣﻬـﺬﱠﺑﺎﹰ ﻻ ﻋﻴـﺐ ﻓﻴـﻪ
﴿ ﻓﹶﻠﹶﺎ ﺗﺰﻛﱡﻮﺍ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﻫﻮ ﺃﹶﻋﻠﹶﻢ ﺑِﻤﻦِ ﺍﺗﻘﹶﻰ ﴾ .
ﺍﻟﺼﺤﺔﹸ ﻭﺍﻟﻔﺮﺍﻍﹸ
ﺻﺤﺔ ﺟﺴﻤِﻚ ،ﻭﻓﺮﺍﻍ ﻭﻗﺘِﻚ ،ﺑﺎﻟﺘﻘﺼﲑِ ﰲ ﻃﺎﻋـﺔِ ﺭﺑـﻚ ،ﻭﺍﻟﺜﱢﻘـﺔِ
ﻳﻨﺒﻐﻲ ﺃﻻ ﺗﻀﻴﻊ ِ
ﺑﺴﺎﻟﻒِ ﻋﻤِﻠﻚ ،ﻓﺎﺟﻌﻞﹾ ﺍﻻﺟﺘﻬﺎﺩ ﻏﻨﻴﻤﺔ ﺻﺤﺘِﻚ ،ﻭﺍﻟﻌﻤﻞ ﻓﺮﺻﺔ ﻓﺮﺍﻏِﻚ ،ﻓﻠﻴﺲ ﻛﻞﱡ ﺍﻟﺰﻣـﺎﻥِ
ﻣﺴﺘﻌﺪﺍﹰ ﻭﻻ ﻣﺎ ﻓﺎﺕ ﻣﺴﺘﺪﺭﻛﺎﹰ ،ﻭﻟﻠﻔﺮﺍﻍِ ﺯﻳﻎﹲ ﺃﻭ ﻧﺪﻡ ، ﻭﻟﻠﺨﻠﻮﺓِ ﻣﻴﻞﹲ ﺃﻭ ﺃﺳﻒ.
ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏِ :ﺍﻟﺮﺍﺣﺔﹸ ﻟﻠﺮﺟﺎﻝِ ﻏﻔﹾﻠﺔﹲ ،ﻭﻟﻠﻨﺴﺎﺀِ ﻏﹸﻠﹾﻤﺔﹲ .
ﻭﻗﺎﻝ ﺑﺰﺭﲨﻬﺮ : ﺇﻥﹾ ﻳﻜﻦِ ﺍﻟﺸﻐﻞﹸ ﻣﺠﻬﺪﺓﹰ ،ﻓﺎﻟﻔﺮﺍﻍﹸ ﻣﻔﹾﺴﺪﺓﹲ .
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀِ :ﺇﻳﺎﻛﻢ ﻭﺍﳋﻠﻮﺍﺕِ ،ﻓﺈﺎ ﺗﻔﺴﺪ ﺍﻟﻌﻘﻮﻝ ،ﻭﺗﻌﻘِﺪ ﺍﶈﻠﻮﻝ .
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺒﻠﻐﺎﺀِ :ﻻ ﲤﺾِ ﻳﻮﻣﻚ ﰲ ﻏﲑ ﻣﻨﻔﻌﺔٍ ،ﻭﻻ ﺗﻀﻊ ﻣﺎﻟﻚ ﰲ ﻏﻴـﺮ ﺻـﻨﻴﻌﺔٍ ،
ﻓﺎﻟﻌﻤﺮ ﺃﻗﺼﺮ ﻣﻦ ﻳﻨﻔﹶﺪ ﰲ ﻏﲑِ ﺍﳌﻨﺎﻓﻊِ ،ﻭﺍﳌﺎﻝﹸ ﺃﻗﻞﱡ ﻣﻦ ﺃﻥﹾ ﻳﺼﺮﻑ ﰲ ﻏﲑِ ﺍﻟﺼﺎﻧﻊ ،ﻭﺍﻟﻌﺎﻗﻞﹸ ﺃﺟﻞﱡ
ﻣﻦ ﺃﻥﹾ ﻳﻔﲏ ﺃﻳﺎﻣﻪ ﻓﻴﻤﺎ ﻻ ﻳﻌﻮﺩ ﻋﻠﻴﻪ ﻧﻔﻌﻪ ﻭﺧﲑﻩ ، ﻭﻳﻨﻔﻖ ﺃﻣﻮﺍﻟﻪ ﻓﻴﻤﺎ ﻻ ﳛﺼﻞ ﻟﻪ ﺛﻮﺍﺑﻪ ﻭﺃﺟﺮﻩ .
ﻭﺃﺑﻠﻎﹸ ﻣﻦ ﺫﻟﻚ ﻗﻮﻝﹸ ﻋﻴﺲ ﺍﺑﻦ ﻣﺮﱘ ،ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ : ﺍﻟﱪ ﺛﻼﺛـﺔﹲ :ﺍﳌﻨﻄـﻖ،
ﻭﺍﻟﻨﻈﺮ ، ﻭﺍﻟﺼﻤﺖ ، ﻓﻤﻦ ﻛﺎﻥ ﻣﻨﻄﻘﹸﻪ ﰲ ﻏﲑِ ﺫﻛﺮٍ ﻓﻘﺪ ﻟﻐﺎ ،ﻭﻣﻦ ﻛﺎﻥ ﻧﻈﺮﻩ ﰲ ﻏﻴﺮِ ﺍﻋﺘﺒﺎﺭٍ ﻓﻘﺪ
ﺳﻬﺎ ،ﻭﻣﻦ ﻛﺎﻥ ﺻﻤﺘﻪ ﰲ ﻏﲑِ ﻓِﻜﹾﺮٍ ﻓﻘﺪ ﳍﺎ .
ﺍﷲُ ﻭﱄﱡ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ
ﺍﻟﻌﺒﺪ ﲝﺎﺟﺔٍ ﺇﱃ ﺇﻟﻪٍ ،ﻭﰲ ﺿﺮﻭﺭﺓٍ ﺇﱃ ﻣﻮﱃﹰ ،ﻭﻻﺑﺪ ﰲ ﺍﻹﻟﻪِ ﻣـﻦ ﺍﻟﻘﹸـﺪﺭﺓِ ﻭﺍﻟﻨﺼـﺮﺓِ ،
ﻭﺍﳊﹸﻜﻢِ ،ﻭﺍﻟﻐﻨﻢِ ،ﻭﺍﻟﻐﻨﺎﺀِ ﻭﺍﻟﻘﻮﺓِ ،ﻭﺍﻟﺒﻘﺎﺀِ .ﻭﺍﳌﹸﺘﺼِﻒِ ﺑﺬﻟﻚ ﻫﻮ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﳌﻠﻚ ﺍﳌﻬﻴﻤﻦ
،ﺟﻞﱠ ﰲ ﻋﻼﻩ .
ﻓﻠﻴﺲ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕِ ﻣﺎ ﻳﺴﻜﹸﻦ ﺍﻟﻌﺒﺪ ﺇﻟﻴﻪِ ﻭﻳﻄﻤﺌﻦ ﺑﻪ ،ﻭﻳﺘﻨﻌﻢ ﺑﺎﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺇﻻ ﺍﷲُ ﺳﺒﺤﺎﻧﻪ
،ﻓﻬﻮ ﻣﻼﺫﹸ ﺍﳋﺎﺋﻔﲔ ،ﻭﻣﻌﺎﺫﹸ ﺍﳌﹸﻠﺠﺌِﲔ ،ﻭﻏﻮﺙﹸ ﺍﳌﺴـﺘﻐﻴﺜﲔ ،ﻭﺟـﺎﺭ ﺍﳌﺴـﺘﺠﲑﻳﻦ ﴿ :ﺇِﺫﹾ
ﺗﺴﺘﻐِﻴﺜﹸﻮﻥﹶ ﺭﺑﻜﹸﻢ ﻓﹶﺎﺳﺘﺠﺎﺏ ﻟﹶﻜﹸﻢ ﴿ ، ﴾ ﻭﻫﻮ ﻳﺠِﲑ ﻭﻟﹶﺎ ﻳﺠﺎﺭ ﻋ ﹶﻠﻴﻪِ ﴾ ﴿ ،ﻟﹶﻴﺲ ﻟﹶﻬﻢ ﻣﻦ ﺩﻭﻧِﻪِ
ﻭﻟِﻲ ﻭﻻﹶ ﺷﻔِﻴﻊ ، ﴾ ﻭﻣﻦ ﻋﺒﺪ ﻏﻴﺮ ﺍﷲِ ،ﻭﺇﻥﹾ ﺃﺣﺒﻪ ﻭﺣﺼﻞ ﻟﻪ ﺑﻪ ﻣﻮﺩﺓﹲ ﰲ ﺍﳊﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ،ﻭﻧـﻮﻉ
ﻣﻦ ﺍﻟﻠﱠﺬﱠﺓِ – ﻓﻬﻮ ﻣﻔﹾﺴﺪﺓﹲ ﻟﺼﺎﺣﺒﻪ ﺃﻋﻈﻢ ﻣﻦ ﻣﻔﺴﺪﺓِ ﺍﻟﺘﺬﺍﺫِ ﺃﻛﻞِ ﺍﻟﻄﻌﺎﻡِ ﺍﳌﺴﻤﻮﻡِ ﴿ ﻟﹶـﻮ ﻛﹶـﺎﻥﹶ
ﻓِﻴﻬِﻤﺎ ﺁﻟِﻬﺔﹲ ﺇِﻟﱠﺎ ﺍﻟﻠﱠﻪ ﻟﹶﻔﹶﺴﺪﺗﺎ ﻓﹶﺴﺒﺤﺎﻥﹶ ﺍﻟﻠﱠﻪِ ﺭﺏ ﺍﻟﹾﻌﺮﺵِ ﻋﻤﺎ ﻳﺼِﻔﹸﻮﻥﹶ ﴾ ﻓﺈﻥﱠ ﻗﻮﺍﻣﻬﻤﺎ ﺑﺄﻥﹾ ﺗﺄﳍـﺎ
ﺍﻹﻟﻪ ﺍﳊﻖ ، ﻓﻠﻮ ﻛﺎﻥ ﻓﻴﻬﻤﺎ ﺁﳍﺔﹲ ﻏﲑ ﺍﷲِ ،ﱂ ﻳﻜﻦ ﺇﳍﺎﹰ ﺣﻘﹼﺎﹰ ،ﺇﺫ ﺍﷲُ ﻻ ﲰِﻲ ﻟﻪ ﻭﻻ ﻣِﺜﹾـﻞ ﻟـﻪ ،
ﻓﻜﺎﻧﺖ ﺗﻔﺴﺪ ،ﻻﻧﺘﻔﺎﺀ ﻣﺎ ﺑﻪ ﺻﻼﺣﻬﺎ ،ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ﺍﻹﳍﻴﺔ .ﻓﻌﻠِﻢ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺍﺿﻄﺮﺍﺭ ﺍﻟﻌﺒـﺪِ
ﺇﱃ ﺇﳍِﻪِ ﻭﻣﻮﻻﻩ ﻭﻛﺎﻓِﻴﻪِ ﻭﻧﺎﺻﺮِﻩ ،ﻭﻫﻮ ﺍﺗﺼﺎﻝﹸ ﺍﻟﻔﺎﱐ ﺑﺎﻟﺒﺎﻗﻲ ،ﻭﺍﻟﻀﻌﻴﻒِ ﺑـﺎﻟﻘﻮﻱ ، ﻭﺍﻟﻔﻘـ ِﲑ
ﺑﺎﻟﻐﲏ ، ﻭﻛﻞﱡ ﻣﻦ ﱂ ﻳﺘﺨِﺬ ﺍﷲ ﺭﺑﺎﹰ ﻭﺇﳍﺎﹰ ،ﺍﺗﺨﺬ ﻏﲑﻩ ﻣـﻦ ﺍﻷﺷـﻴﺎﺀِ ﻭﺍﻟﺼـﻮﺭِ ﻭﺍﶈﺒﻮﺑـﺎﺕِ
ﻭﺍﳌﺮﻏﻮﺑﺎﺕِ ،ﻓﺼﺎﺭ ﻋﺒﺪﺍﹰ ﳍﺎ ﻭﺧﺎﺩﻣﺎﹰ ،ﻻ ﳏﺎﻟﺔ ﰲ ﺫﻟﻚ ﴿ :ﺃﹶﺭﺃﹶﻳﺖ ﻣﻦِ ﺍﺗﺨﺬﹶ ﺇِﻟﹶﻬﻪ ﻫـﻮﺍﻩ، ﴾
ﺨﺬﹸﻭﺍ ﻣِﻦ ﺩﻭﻥِ ﺍﻟﻠﱠﻪِ ﺁﻟِﻬﺔﹰ ﴾ .ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﻳﺎ ﺣﺼﻴﻦ ، ﻛﻢ ﺗﻌﺒﺪ ؟ (( ﻗﺎﻝ :ﺃﻋﺒـﺪ
﴿ﻭﺍﺗ
ﺳﺒﻌﺔﹰ ،ﺳﺘﺔﹰ ﰲ ﺍﻷﺭﺽِ ،ﻭﻭﺍﺣﺪﺍﹰ ﰲ ﺍﻟﺴﻤﺎﺀِ .ﻗﺎﻝ )) :ﻓﻤﻦ ﻟِﺮﻏﺒِﻚ ﻭﻟِﺮﻫﺒِﻚ ؟ (( .ﻗـﺎﻝ :
ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀِ .ﻗﺎﻝ )) :ﻓﺎﺗﺮﻙِ ﺍﻟﱵ ﰲ ﺍﻷﺭﺽِ ،ﻭﺍﻋﺒﺪِ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﺎﺀِ (( .
ﻭﺍﻋﻠﻢ ﺃﻥﱠ ﻓﻘﺮ ﺍﻟﻌﺒﺪِ ﺇﱃ ﺍﷲِ ،ﺃﻥﹾ ﻳﻌﺒﺪ ﺍﷲ ﻻ ﻳﺸﺮﻙ ﺑﻪ ﺷﻴﺌﺎﹰ ،ﻟﻴﺲ ﻟﻪ ﻧﻈﲑ ﻓﻴﻘﺎﺱ ﺑـﻪ ،
ﻟﻜﻦ ﻳﺸﺒِﻪ – ﻣﻦ ﺑﻌﺾِ ﺍﻟﻮﺟﻮﻩِ – ﺣﺎﺟﺔ ﺍﳉﺴﺪِ ﺇﱃ ﺍﻟﻄﻌﺎﻡِ ﻭﺍﻟﺸﺮﺍﺏِ ،ﻭﺑﻴﻨﻬﻤﺎ ﻓﺮﻭﻕ ﻛﺜﲑﺓﹲ .
ﻓﺈﻥﱠ ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﺪِ ﻗﻠﺒﻪ ﻭﺭﻭﺣﻪ ،ﻭﻫﻲ ﻻ ﺻﻼﺡ ﳍﺎ ﺇﻻ ﺑﺈﳍﻬﺎ ﺍﷲِ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫـﻮ ،
ﻓﻼ ﺗﻄﻤﺌﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺑﺬﻛﹾﺮِﻩ ،ﻭﻫﻲ ﻛﺎﺩﺣﺔﹲ ﺇﻟﻴﻪ ﻛﺪﺣﺎﹰ ﻓﻤﻼﻗﻴﺘﻪ ،ﻭﻻﺑﺪ ﳍﺎ ﻣﻦ ﻟﻘﺎﺋِـﻪ ،ﻭﻻ
ﺻﻼﺡ ﳍﺎ ﺇﻻ ﺑﻠﻘﺎِﺋﻪِ .
ـﺎـﻪ ﺍﷲُ ﺃﺷ ـﺪ ﺣﺒـ
ـﺎﻥ ﻟـ
ﻛـ ـﺎـﺪ ﺃﺣﺒـ
ـﺎﺀ ﺍﷲِ ﻗـﻭﻣ ـﻦ ﻟﻘـ
ـﻞﹾ
ﺭﺣﻤﺘ ـﻪ ﻓﻀ ـﻼﹰ ﻭﻻ ﺗﺘﻜِـ ﻭﻋﻜﺴﻪ ﺍﻟﻜﺎﺭِﻩ ﻓـﺎﷲ ﺍﺳـﺄﻝﹾ
ﻭﻟﻮ ﺣﺼﻞ ﻟﻠﻌﺒﺪ ﻟﺬﱠﺍﺕ ﺃﻭ ﺳﺮﻭﺭ ﺑﻐﲑِ ﺍﷲِ ،ﻓﻼ ﻳﺪﻭﻡ ﺫﻟﻚ ،ﺑﻞﹾ ﻳﻨﺘﻘﻞﹸ ﻣـﻦ ﻧـﻮﻉ ﺇﱃ
ﻧﻮﻉ ،ﻭﻣﻦ ﺷﺨﺺٍ ﺇﱃ ﺷﺨﺺٍ ،ﻭﻳﺘﻨﻌﻢ ﺬﺍ ﰲ ﻭﻗﺖٍ ﻭﰲ ﺑﻌﺾ ﺍﻷﺣﻮﺍﻝِ ،ﻭﺗـﺎﺭﺓﹰ ﺃﹸﺧـﺮﻯ
ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﺘﻨﻌﻢ ﺑﻪ ﻭﻳﻠﺘﺬﱡ ،ﻏﲑ ﻣﻨﻌﻢٍ ﻟﻪ ﻭﻻ ﻣﻠﺘﺬﱟ ﻟﻪ ،ﺑﻞﹾ ﻗﺪ ﻳﺆﺫﻳﻪِ ﺍﺗﺼﺎﻟﹸﻪ ﺑﻪ ﻭﻭﺟـﻮﺩﻩ
ﻋﻨﺪﻩ ،ﻭﻳﻀﺮﻩ ﺫﻟﻚ .
ﻭﺃﻣﺎ ﺇﳍﻪ ﻓﻼﺑﺪ ﻟﻪ ﻣﻨﻪ ﰲ ﻛﻞﱢ ﺣﺎﻝٍ ﻭﻛﻞﱢ ﻭﻗﺖِ ،ﻭﺃﻳﻨﻤﺎ ﻛﺎﻥ ﻓﻬﻮ ﻣﻌﻪ .
ﺇﺫﺍ ﺭﺿﻴﺖ ﻓﻬـﺬﺍ ﻣﻨﺘـﻬﻰ ﺃﻣﻠـﻲ ﻋﺴﺎﻙ ﺗﺮﺿﻰ ﻭﻛﻞﱡ ﺍﻟﻨﺎﺱِ ﻏﺎﺿـﺒﺔﹲ
ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﻣﻦ ﺃﺭﺿﻰ ﺍﷲ ﺑﺴﺨﻂِ ﺍﻟﻨﺎﺱِ ،ﺭﺿﻲ ﺍﷲ ﻋﻠﻴﻪ ،ﻭﺃﺭﺿﻰ ﻋﻨﻪ ﺍﻟﻨﺎﺱ
.ﻭﻣﻦ ﺃﺳﺨﻂ ﺍﷲ ﺑﺮﺿﺎ ﺍﻟﻨﺎﺱ ،ﺳﺨِﻂ ﺍﷲُ ﻋﻠﻴﻪ ﻭﺃﺳﺨﻂ ﻋﻠﻴﻪِ ﺍﻟﻨﺎﺱ (( .ﻭﻻ ﺯﻟﺖ ﺃﺫﻛـﺮ
ﻗﺼﺔ )ﺍﻟﻌﻜﻮﻙ ( ﺍﻟﺸﺎﻋﺮِ ﻭﻗﺪ ﻣﺪﺡ ﺃﺑﺎ ﺩﻟﻒٍ ﺍﻷﻣﲑ ﻓﻘﺎﻝ :
ﺇﻻﱠ ﻗﻀﻴﺖ ﺑـﺄﺭﺯﺍﻕٍ ﻭﺁﺟـﺎﻝِ ﻭﻻ ﻣﺪﺩﺕ ﻳﺪﺍﹰ ﺑﺎﳋﲑِ ﻭﺍﻫِﺒـﺔﹰ
ﻓﺴﻠﱠﻂ ﺍﷲُ ﻋﻠﻴﻪِ ﺍﳌﺄﻣﻮﻥ ﻓﹶﻘﹶﺘﻠﹶﻪ ﻋﻠﻰ ﺑﺴﺎ ِﻃﻪِ ﺑﺴﺒﺐِ ﻫﺬﺍ ﺍﻟﺒﻴﺖ ﴿ ﻭﻛﹶﺬﹶﻟِﻚ ﻧـﻮﻟﱢﻲ ﺑﻌـ
ﺾ
ﺍﻟﻈﱠﺎﻟِﻤِﲔ ﺑﻌﻀﺎﹰ ﺑِﻤﺎ ﻛﹶﺎﻧﻮﺍﹾ ﻳﻜﹾﺴِﺒﻮﻥﹶ ﴾ .
ﺇﺷﺎﺭﺍﺕ ﰲ ﻃﺮﻳﻖِ ﺍﻟﺒﺎﺣِﺜِﲔ
ﻟﻠﺴﻌﺎﺩﺓِ ﻭﺍﻟﻔﻼﺡِ ﻋﻼﻣﺎﺕ ﺗﻠﻮﺡ ، ﻭﺇﺷﺎﺭﺍﺕ ﺗﻈﻬﺮ ، ﻭﻫﻲ ﺷﻬﻮﺩ ﻋﻠﻰ ﺭﻗﻲ ﺻﺎﺣﺒﻬﺎ ،
ﻭﳒﺎﺡِ ﺣﺎﻣِﻠﻬﺎ ،ﻭﻓﻼﺡِ ﻣﻦِ ﺍﺗﺼﻒ ﺎ .
ﻓﻤﻦ ﻋﻼﻣﺎﺕِ ﺍﻟﺴﻌﺎﺩﺓِ ﻭﺍﻟﻔﻼﺡِ :ﺃﻥﱠ ﺍﻟﻌﺒﺪ ﻛﻠﱠﻤﺎ ﺯﺍﺩ ﻭﺯﻧﻪ ﻭﻧﻔﺎﺳﺘﻪ ،ﻏـﺎﺹ ﰲ ﻗـﺎ ِ
ﻉ
ﺍﻟﺒﺤﺎﺭِ ،ﻓﻬﻮ ﻳﻌﻠﻢ ﺃﻥﱠ ﺍﻟﻌﻠﻢ ﻣﻮﻫﺒﺔﹲ ﺭﺍﺳﺨﺔﹲ ﳝﺘﺤِﻦ ﺍﷲُ ﺎ ﻣﻦ ﺷﺎﺀ ،ﻓـﺈﻥﹾ ﺃﺣﺴـﻦ ﺷـﻜﹶﺮﻫﺎ ،
ﻭﺃﺣﺴﻦ ﰲ ﻗﺒﻮﻟِﻪِ ،ﺭﻓﻌﻪ ﺑﻪ ﺩﺭﺟﺎﺕٍ ﴿ ﻳﺮﻓﹶﻊِ ﺍﻟﻠﱠﻪ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻣِﻨﻜﹸﻢ ﻭﺍﻟﱠﺬِﻳﻦ ﺃﹸﻭﺗـﻮﺍ ﺍﻟﹾﻌِﻠﹾـﻢ
ﺩﺭﺟﺎﺕٍ ﴾ .ﻭﻛﻠﱠﻤﺎ ﺯِﻳﺪ ﰲ ﻋﻤﻠﻪِ ،ﺯﻳﺪ ﰲ ﺧﻮﻓِﻪِ ﻭﺣﺬﹶﺭِﻩ ،ﻓﻬﻮ ﻻ ﻳﺄﻣﻦ ﻋﺜﺮﺓ ﺍﻟﻘﺪﻡِ ،ﻭﺯﻟﱠـﺔ
ﺍﻟﻠﺴﺎﻥِ ،ﻭﺗﻘﻠﱡﺐ ﺍﻟﻘﻠﺐِ ،ﻓﻬﻮ ﰲ ﻣﺤﺎﺳﺒﺔٍ ﻭﻣﺮﺍﻗﺒﺔٍ ﻛﺎﻟﻄﺎﺋﺮِ ﺍﳊﺬِﺭ ،ﻛﻠﱠﻤﺎ ﻭﻗﻊ ﻋﻠـﻰ ﺷـﺠﺮﺓٍ
ﺗﺮﻛﻬﺎ ﻷﺧﺮﻯ ،ﳜﺎﻑ ﻣﻬﺎﺭﺓ ﺍﻟﻘﻨﺎﺹ ،ﻭﻃﺎﺋﺸﺔ ﺍﻟﺮﺻﺎﺹِ .ﻭﻛﻠﱠﻤﺎ ﺯﻳﺪ ﰲ ﻋﻤﺮِﻩ ،ﻧﻘﺺ ﻣـﻦ
ﺣِﺮﺻِﻪِ ﻭﻳﻌﻠﻢ ﻋﻠﻢ ﺍﻟﻴﻘﲔِ ﺃﻧﻪ ﻗﺪِ ﺍﻗﺘﺮﺏ ﻣﻦ ﺍﳌﻨﺘﻬﻰ ،ﻭﻗﻄﻊ ﺍﳌﺮﺣﻠﺔ ،ﻭﺃﺷﺮﻑ ﻋﻠﻰ ﻭﺍﺩﻱ ﺍﻟﻴﻘﲔ
.ﻭﻫﻮ ﻛﻠﱠﻤﺎ ﺯِﻳﺪ ﰲ ﻣﺎﻟِﻪ ،ﺯﻳﺪ ﰲ ﺳﺨﺎﺋِﻪ ﻭﺑﺬﹾﻟﻪِ ؛ ﻷﻥﱠ ﺍﳌﺎﻝ ﻋﺎﺭﻳـﺔﹲ ،ﻭﺍﻟﻮﺍﻫـﺐ ﳑـﺘﺤﻦ،
ﻭﻣﻨﺎﺳﺒﺎﺕِ ﺍﻹﻣﻜﺎﻥِ ﻓﹸﺮﺹ ، ﻭﺍﳌﻮﺕ ﺑﺎﳌﺮﺻﺎﺩِ .ﻭﻫﻮ ﻛﻠﱠﻤﺎ ﺯﻳﺪ ﰲ ﻗﺪﺭِﻩ ﻭﺟﺎﻫِﻪ ،ﺯﻳﺪ ﰲ ﻗﹸﺮﺑِـﻪ
ﻣﻦ ﺍﻟﻨﺎﺱِ ﻭﻗﻀﺎﺀِ ﺣﻮﺍﺋﺠِﻬﻢ ﻭﺍﻟﺘﻮﺍﺿﻊِ ﳍﻢ ؛ ﻷﻥﱠ ﺍﻟﻌﺒﺎﺩ ﻋﻴﺎﻝﹸ ﺍﷲ ،ﻭﺃﺣـﺒﻬﻢ ﺇﱃ ﺍﷲِ ﺃﻧﻔﻌﻬـﻢ
ﻟﻌﻴﺎﻟِﻪ .
ﻭﻋﻼﻣﺎﺕ ﺍﻟﺸﻘﺎﻭﺓِ :ﺃﻥﱠ ﻛﻠﱠﻤﺎ ﺯﻳﺪ ﰲ ﻋﻠ ِﻤﻪِ ،ﺯﻳﺪ ﰲ ﻛِﺒﺮﻩ ﻭﺗﻴﻬﻪِ ،ﻓﻌﻠﹾﻤﻪ ﻏﲑ ﻧـﺎﻓﻊٍ ،
ﻭﻗﻠﺒﻪ ﺧﺎﻭٍ ،ﻭﻃﺒﻴﻌﺘﻪ ﺛﺨﻴﻨﺔﹲ ،ﻭﻃﻴﻨﺘﻪ ﺳِﺒﺎﺥ ﻭﻋﺮﺓﹲ .ﻭﻫﻮ ﻛﱠﻠﻤﺎ ﺯﻳﺪ ﰲ ﻋﻤﻠِﻪ ،ﺯِﻳﺪ ﰲ ﻓﺨـﺮﻩ
ﻭﺍﺣﺘﻘﺎﺭِﻩ ﻟﻠﻨﺎﺱ ،ﻭﺣﺴﻦِ ﻇﻨﻪ ﺑﻨﻔﺴﻪِ .ﻓﻬﻮ ﺍﻟﻨﺎﺟﻲ ﻭﺣﺪﻩ ،ﻭﺍﻟﺒﺎﻗﻮﻥ ﻫﻠﹾﻜﻰ ،ﻭﻫﻮ ﺍﻟﻀـﺎﻣﻦ
ﺻﻪِ ،ﻓﻬﻮ
ﺟﻮﺍﺯ ﺍﳌﻔﺎﺯﺓِ ،ﻭﺍﻵﺧﺮﻭﻥ ﻋﻠﻰ ﺷﻔﺎ ﺍﳌﺘﺎﻟِﻒِ .ﻭﻫﻮ ﻛﻠﱠﻤﺎ ﺯِﻳﺪ ﰲ ﻋﻤﺮِﻩ ،ﺯﻳﺪ ﰲ ﺣِﺮ ِ
ﲨﻮﻉ ﻣﻨﻮﻉ ، ﻻ ﺗﺤﺮﻛﻪ ﺍﳊﻮﺍﺩِﺙﹸ ،ﻭﻻ ﺗﺰﻋﺰﻋﻪ ﺍﳌﺼﺎﺋﺐ ، ﻭﻻ ﺗﻮﻗِﻈﻪ ﺍﻟﻘﻮﺍﺭِﻉ . ﻭﻫﻮ ﻛﻠﱠﻤـﺎ
ﺯِﻳﺪ ﰲ ﻣﺎﻟِﻪ ،ﺯﻳﺪ ﰲ ﺑﺨﻠِﻪ ﻭﺇﻣﺴﺎﻛِﻪ ،ﻓﻘﻠﹾﺒﻪ ﻣﻘﻔﺮ ﻣﻦ ﺍﻟﻘِﻴﻢ ،ﻭﻛﻔﱡﻪ ﺷﺤﻴﺤﺔﹲ ﺑﺎﻟﺒﺬﹾﻝِ ،ﻭﻭﺟﻬﻪ
ﺻﻔﻴﻖ ﻋﺮﻱ ﻣﻦ ﺍﳌﻜﺎﺭﻡِ .ﻭﻫﻮ ﻛﻠﱠﻤﺎ ﺯﻳﺪ ﰲ ﻗﺪﺭِﻩ ﻭﺟﺎﻫِﻪ ،ﺯﻳِﺪ ﰲ ﻛِﱪِﻩ ﻭﺗﻴﻬِﻪ ،ﻓﻬﻮ ﻣﻐـﺮﻭﺭ
ﻣﺪﺣﻮﺭ ، ﻃﺎﺋﺶ ﺍﻹﺭﺍﺩﺓِ ﻣﻨﺘﻔﺦ ﺍﻟﺮﺋﺔِ ،ﻣﺮﻳﺶ ﺍﳉﻨﺎﺡِ ،ﻟﻜﻨﻪ ﰲ ﺍﻟﻨﻬﺎﻳﺔِ ﻻ ﺷـﻲﺀ )) :ﻳﺤﺸـﺮ
ﺍﳌﺘﻜﺒﺮﻭﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ ﰲ ﺻﻮﺭﺓِ ﺍﻟﺬﱠﺭ ، ﻳﻄﺆﻫﻢ ﺍﻟﻨﺎﺱ ﺑﺄﻗﺪﺍﻣِﻬﻢ . (( ﻭﻫﺬﻩِ ﺍﻷﻣﻮﺭ ﺍﺑﺘﻼﺀٌ ﻣـﻦ
ﺍﷲِ ﻭﺍﻣﺘﺤﺎﻥﹲ ،ﻳﺒﺘﻠﻲ ﺎ ﻋﺒﺎﺩﻩ ﻓﻴﺴﻌﺪ ﺎ ﺃﻗﻮﺍﻡ ، ﻭﻳﺸﻘﻰ ﺎ ﺁﺧﺮﻭﻥ .
ﺍﻟﻜﺮﺍﻣﺔﹸ ﺍﺑﺘﻼﺀٌ
ﻭﻛﺬﻟﻚ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﻣﺘﺤﺎﻥﹲ ﻭﺍﺑﺘﻼﺀٌ ،ﻛﺎﳌﹸﻠﹾﻚِ ﻭﺍﻟﺴﻠﻄﺎﻥِ ﻭﺍﳌﺎﻝِ ،ﻗﺎﻝ ﺗﻌﺎﱃ ﻋـﻦ ﻧﺒﻴـﻪ
ﺳﻠﻴﻤﺎﻥ ﳌﱠﺎ ﺭﺃﻯ ﻋِﺮﺵ ﺑﻠﻘﻴﺲ ﻋﻨﺪﻩ ﴿ :ﻫﺬﹶﺍ ﻣِﻦ ﻓﹶﻀﻞِ ﺭﺑﻲ ﻟِﻴﺒﻠﹸﻮﻧِﻲ ﺃﹶﺃﹶﺷﻜﹸﺮ ﺃﹶﻡ ﺃﹶﻛﹾﻔﹸﺮ ، ﴾ ﻓﻬـﻮ
ﺳﺒﺤﺎﻧﻪ ﻳﺴﺪِﻱ ﺍﻟﻨﻌﻤﺔ ﻟﲑﻯ ﻣﻦ ﻗﺒِﻠﻬﺎ ﺑﻘﺒﻮﻝٍ ﺣﺴﻦ ،ﻭﺷﻜﺮﻫﺎ ﻭﺣﻔﻈﻬﺎ ،ﻭﲦﱠﺮﻫﺎ ﻭﺍﻧﺘﻔﻊ ﻭﻧﻔﻊ
ﺎ ،ﻭﻣﻦ ﺃﻫﻠﻬﺎ ﻭﻋﻄﱠﻠﻬﺎ ،ﻭﻛﻔﺮﻫﺎﹰ ﻭﺻﺮﻓﻬﺎ ﰲ ﻣﺤﺎﺭﺑﺔِ ﺍﳌﻌﻄﻲ ،ﻭﺍﺳـﺘﻌﺎﻥ ـﺎ ﰲ ﻣﺤـﺎﺩﺓِ
ﺍﻟﻮﺍﻫﺐِ ﺟﻞﱢ ﰲ ﻋﻼﻩ.
ﻓﺎﻟﻨﻌﻢ ﺍﺑﺘﻼﺀٌ ﻣﻦ ﺍﷲِ ﻭﺍﻣﺘﺤﺎﻥﹲ ،ﻳﻈﻬﺮ ﺎ ﺷﻜﹾﺮ ﺍﻟﺸﻜﹸﻮﺭِ ﻭﻛﹸﻔﺮ ﺍﻟﻜﻔﻮﺭِ .ﻛﻤﺎ ﺃﻥﱠ ﺍﶈـﻦ
ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ،ﻓﻬﻮ ﻳﺒﺘﻠﻲ ﺑﺎﻟﻨﻌﻢِ ﻛﻤﺎ ﻳﺒﺘﻠﻲ ﺑﺎﳌﺼﺎﺋﺐِ ﻗﺎﻝ ﺗﻌﺎﱃ ﴿ :ﻓﹶﺄﹶﻣﺎ ﺍﻟﹾﺈِﻧﺴﺎﻥﹸ ﺇِﺫﹶﺍ ﻣﺎ ﺍﺑﺘﻠﹶـﺎﻩ
ﺭﺑﻪ ﻓﹶﺄﹶﻛﹾﺮﻣﻪ ﻭﻧﻌﻤﻪ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺭﺑﻲ ﺃﹶﻛﹾﺮﻣﻦِ} {١٥ﻭﺃﹶﻣﺎ ﺇِﺫﹶﺍ ﻣﺎ ﺍﺑﺘﻠﹶﺎﻩ ﻓﹶﻘﹶﺪﺭ ﻋ ﹶﻠﻴﻪِ ﺭِﺯﻗﹶﻪ ﻓﹶﻴﻘﹸﻮﻝﹸ ﺭﺑـﻲ
ﺃﹶﻫﺎﻧﻦِ} {١٦ﻛﹶﻠﱠﺎ ، ﴾ ....ﺃﻱ ﻟﻴﺲ ﻛﻞﱡ ﻣﻦ ﻭﺳﻌﺖ ﻋﻠﻴﻪِ ﻭﺃﻛﺮﻣﺘﻪ ﻭﻧﻌﻤﺘﻪ ،ﻳﻜـﻮﻥﹸ ﺫﻟـﻚ
ﺇﻛﺮﺍﻣﺎﹰ ﻣﲏ ﻟﻪ ،ﻭﻻ ﻛﻞﱡ ﻣﻦ ﺿﻴﻘﺖ ﻋﻠﻴﻪِ ﺭﺯﻗﻪ ﻭﺍﺑﺘﻠﻴﺘﻪ ،ﻳﻜﻮﻥﹸ ﺇﻫﺎﻧﺔﹰ ﻣﲏ ﻟﻪ .
ﺍﻟﻜﻨﻮﺯ ﺍﻟﺒﺎﻗﻴﺔﹸ
ﺇﻥﱠ ﺍﳌﻮﺍﻫﺐ ﺍﳉﺰﻳﻠﺔ ﻭﺍﻟﻌﻄﺎﻳﺎ ﺍﳉﻠﻴﻠﺔ ،ﻫﻲ ﺍﻟﻜﻨﻮﺯ ﺍﻟﺒﺎﻗﻴﺔﹸ ﻷﺻﺤﺎﺎ ،ﺍﻟﺮﺍﺣﻠﺔﹸ ﻣﻌﻬـﻢ ﺇﱃ
ﺩﺍﺭِ ﺍﳌﻘﺎﻡِ ،ﻣﻦ ﺍﻹﺳﻼﻡِ ﻭﺍﻹﳝﺎﻥِ ﻭﺍﻹﺣﺴﺎﻥِ ﻭﺍﻟﱪ ﻭﺍﻟﺘﻘﱡﻰ ﻭﺍﳍﺠﺮﺓِ ﻭﺍﳉﻬﺎﺩِ ﻭﺍﻟﺘﻮﺑـﺔ ﻭﺍﻹﻧﺎﺑـﺔِ :
﴿ﻟﱠﻴﺲ ﺍﻟﹾﺒِﺮ ﺃﹶﻥ ﺗﻮﻟﱡﻮﺍﹾ ﻭﺟﻮﻫﻜﹸﻢِ ﻗﺒﻞﹶ ﺍﻟﹾﻤﺸﺮِﻕِ ﻭﺍﻟﹾﻤﻐﺮِﺏِ ﻭﻟﹶـﻜِﻦ ﺍﻟﹾﺒِﺮ ﻣﻦ ﺁﻣﻦ ﺑِﺎﻟﻠﹼﻪِ ﻭﺍﻟﹾﻴـﻮﻡِ
ﺍﻵﺧِﺮِ ﴾ ...ﺇﱃ ﻗﻮﻟﻪِ ﺗﻌﺎﱃ ﴿ :ﻫﻢ ﺍﻟﹾﻤﺘﻘﹸﻮﻥﹶ ﴾ .
ﳘﱠﺔﹲ ﺗﻨﻄﺢ ﺍﻟﺜﱡﺮﻳﺎ
ﺇﺫﺍ ﺃﹸﻋﻄﻲ ﺍﻟﻌﺒﺪ ﳘﱠﺔﹰ ﻛﱪﻯ ،ﺍﺭﲢﻠﺖ ﺑﻪِ ﰲ ﺩﺭﻭﺏِ ﺍﻟﻔﻀﺎﺋﻞِ ،ﻭﺻﻌِﺪﺕ ﺑﻪِ ﰲ ﺩﺭﺟـﺎﺕِ
ﺍﳌﻌﺎﱄ .
ﻭﻣﻦ ﺳﺠﺎﻳﺎ ﺍﻹﺳﻼﻡِ ﺍﻟﺘﺤﻠﱢﻲ ﺑﻜِﱪ ﺍﳍ ﻤﺔِ ،ﻭﺟﻼﻟﺔِ ﺍﳌﻘﺼﻮﺩِ ،ﻭﲰﻮ ﺍﳍـﺪﻑِ ،ﻭﻋﻈﻤـﺔِ
ﺍﻟﻐﺎﻳﺔِ .ﻓﺎﳍﻤﺔ ﻫﻲ ﻣﺮﻛﺰ ﺍﻟﺴﺎﻟﺐِ ﻭﺍﳌﻮﺟﺐِ ﰲ ﺷﺨﺼِﻚ ،ﺍﻟﺮﻗﻴﺐ ﻋﻠﻰ ﺟﻮﺍﺭﺣِـﻚ ،ﻭﻫـﻲ
ﺍﻟﻮﻗﻮﺩ ﺍﳊﺴﻲ ﻭﺍﻟﻄﺎﻗﺔﹸ ﺍﳌﻠﺘﻬﺒﺔﹸ ،ﺍﻟﱵ ﲤﺪ ﺻﺎﺣﺒﻬﺎ ﺑﺎﻟﻮﺛﻮﺏِ ﺇﱃ ﺍﳌﻌﺎﱄ ﻭﺍﳌﺴـﺎﺑﻘﺔِ ﺇﱃ ﺍﶈﺎﻣِـﺪِ .
ﻭﻛِﺒﺮ ﺍﳍ ﻤﺔِ ﳚﻠﺐ ﻟﻚ .ﺑﺈﺫﻥ ﺍﷲِ ﺧﻴﺮﺍﹰ ﻏﲑ ﳎﺬﻭﺫٍ ،ﻟﺘﺮﻗﻰ ﺇﱃ ﺩﺭﺟﺎﺕِ ﺍﻟﻜﻤﺎﻝِ ،ﻓﻴﺠـﺮِﻱ ﰲ
ﻋﺮﻭﻗِﻚ ﺩﻡ ﺍﻟﺸﻬﺎﻣﺔِ ،ﻭﺍﻟﺮﻛﹾﺾِ ﰲ ﻣﻴﺪﺍﻥِ ﺍﻟﻌﻠﻢِ ﻭﺍﻟﻌﻤﻞِ .ﻓﻼ ﻳﺮﺍﻙ ﺍﻟﻨﺎﺱ ﻭﺍﻗﻔﺎﹰ ﺇﻻ ﻋﻠﻰ ﺃﺑﻮﺍﺏ
ﺍﻟﻔﻀﺎﺋﻞِ ،ﻭﻻ ﺑﺎﺳﻄﺎﹰ ﻳﺪﻳﻚ ﺇﻻ ﳌﻬﻤﺎﺕِ ﺍﻷﻣﻮﺭِ ،ﺗﻨﺎﻓﺲ ﺍﻟﺮﻭﺍﺩ ﰲ ﺍﻟﻔﻀﺎﺋﻞِ ،ﻭﺗﺰﺍﺣﻢ ﺍﻟﺴـﺎﺩﺓ
ﰲ ﺍﳌﺰﺍﻳﺎ ،ﻻ ﺗﺮﺿﻰ ﺑﺎﻟﺪﻭﻥ ،ﻭﻻ ﺗﻘﻒ ﰲ ﺍﻷﺧﲑِ ،ﻭﻻ ﺗﻘﺒﻞﹸ ﺑﺎﻷﻗﻞﱢ .ﻭﺑـﺎﻟﺘﺤﻠﱢﻲ ﺑﺎﳍِﻤـﺔِ ،
ﻳﺴﻠﺐ ﻣﻨﻚ ﺳﻔﺴﺎﻑ ﺍﻵﻣﺎﻝ ﻭﺍﻷﻋﻤﺎﻝِ ،ﻭﻳﺠﺘﺚﱡ ﻣﻨﻚ ﺷﺠﺮﺓﹸ ﺍﻟﺬﱡﻝﱢ ﻭﺍﳍـﻮﺍﻥِ ،ﻭﺍﻟﺘﻤﻠﱡـﻖ ،
ﻭﺍﳌﺪﺍﻫﻨﺔِ ،ﻓﻜﺒﲑ ﺍﳍِ ﻤﺔﹸ ﺛﺎﺑﺖ ﺍﳉﺄﺵِ ،ﻻ ﺗﺮﻫﺒﻪ ﺍﳌﻮﺍﻗﻒ ، ﻭﻓﺎﻗﺪﻫﺎ ﺟﺒﺎﻥﹲ ﺭِﻋﺪﻳﺪ ، ﺗﻐﻠـﻖ ﻓﻤـﻪ
ﺍﻟﻔﻬﺎﻫﺔﹸ .
ﻭﻻ ﺗﻐﻠﻂﹾ ﻓﺘﺨﻠِﻂ ﺑﲔ ﻛِﱪِ ﺍﳍﻤﺔ ﻭﺍﻟﻜِﺒﺮ ،ﻓﺈﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﺮﻕ ﻛﻤﺎ ﺑـﲔ ﺍﻟﺴـﻤﺎﺀ ﺫﺍ ِ
ﺕ
ﺍﻟﺮﺟﻊِ ﻭﺍﻷﺭﺽِ ﺫﺍﺕِ ﺍﻟﺼﺪﻉِ ،ﻓﻜِﱪ ﺍﳍ ﻤﺔِ ﺗﺎﺝ ﻋﻠﻰ ﻣﻔﹾﺮِﻕ ﺍﻟﻘﻠﺐِ ﺍﳊﹸﺮ ﺍﳌﺜﺎﱄ ،ﻳﺴﻌﻰ ﺑﻪ ﺩﺍﺋﻤﹰﺎ
ﻭﺃﺑﺪﺍﹰ ﺇﱃ ﺍﻟﻄﱡﻬﺮِ ﻭﺍﻟﻘﺪﺍﺳﺔِ ﻭﺍﻟﺰﻳﺎﺩﺓ ﻭﺍﻟﻔﻀﻞِ ،ﻓﻜﺒﲑ ﺍﳍ ﻤﺔِ ﻳﺘﻠﻤﻆﹸ ﻋﻠﻰ ﻣﺎ ﻓﺎﺗﻪ ﻣـﻦ ﳏﺎﺳـﻦ ،
ﻭﻳﺘﺤﺴﺮ ﻋﻠﻰ ﻣﺎ ﻓﻘﺪﻩ ﻣﻦ ﻣﺂﺛِﺮ ،ﻓﻬﻮ ﰲ ﺣﻨﲔٍ ﻣﺴﺘﻤﺮ ، ﻭﻢٍ ﺩﺅﻭﺏٍ ﻟﻠﻮﺻـﻮﻝِ ﺇﱃ ﺍﻟﻐﺎﻳـﺔِ
ﻭﺍﻟﻨﻬﺎﻳﺔِ .
ﻛِﺒﺮ ﺍﳍ ﻤﺔِ ﺣِﻠﹾﻴﺔﹸ ﻭﺭﺛﺔِ ﺍﻷﻧﺒﻴﺎﺀِ ،ﻭﺍﻟﻜِﺒﺮ ﺩﺍﺀُ ﺍﳌﺮﺿﻰ ﺑﻌﻠﱠﺔ ﺍﳉﺒﺎﺑﺮﺓِ ﺍﻟﺒﺆﺳﺎﺀِ .
ﻓﻜِﱪ ﺍﳍ ﻤﺔِ ﺗﺼﻌﺪ ﺑﺼﺎﺣﺒِﻬﺎ ﺃﺑﺪﺍﹰ ﺇﱃ ﺍﻟﺮﻗﻲ ، ﻭﺍﻟﻜِﺒﺮ ﻳﻬﺒﻂﹸ ﺑﻪ ﺩﺍﺋﻤﺎﹰ ﺇﱃ ﺍﳊﻀﻴﺾِ .ﻓﻴـﺎ
ﻃﺎﻟﺐ ﺍﻟﻌﻠﻢ ،ﺍﺭﺳﻢ ﻟﻨﻔﺴﻚ ﻛِﱪ ﺍﳍ ﻤﺔِ ،ﻭﻻ ﺗﻨﻔﻠﺖ ﻣﻨﻬﺎ ﻭﻗﺪ ﺃﻭﻣﺄ ﺍﻟﺸﺮﻉ ﺇﻟﻴﻬﺎ ﰲ ﻓﻘﻬﻴـﺎﺕٍ
ﺗﻼﺑﺲ ﺣﻴﺎﺗﻚ ،ﻟﺘﻜﻮﻥ ﺩﺍﺋﻤﺎﹰ ﻋﻠﻰ ﻳﻘﻈﺔٍ ﻣﻦ ﺍﻏﺘﻨﺎﻣِﻬﺎ ،ﻭﻣﻨﻬﺎ :ﺇﺑﺎﺣﺔﹸ ﺍﻟﺘﻴﻤﻢِ ﻟﻠﻤﻜﻠﱠـﻒٍ ﻋﻨـﺪ
ﻓﻘﹾﺪِ ﺍﳌﺎﺀِ ،ﻭﻋﺪﻡ ﺇﻟﺰﺍﻣﻪِ ﺑﻘﺒﻮﻝِ ﻫِﺒﺔٍ ﲦﻦ ﺍﳌﺎﺀِ ﻟﻠﻮﺿﻮﺀِ ،ﳌﺎ ﰲ ﺫﻟﻚ ﻣﻦ ﺍﳌﻨﺔِ ﺍﻟﱵ ﺗﻨﺎﻝﹸ ﻣﻦ ﺍﳍﻤـﺔ
ﻣﻨﺎﻻﹰ ،ﻭﻋﻠﻰ ﻫﺬﺍ ﻓﻘﻴِﺲ.
ﻓﺎﷲ ﺍﷲ ﰲ ﺍﻻﻫﺘﻤﺎﻡِ ﺑﺎﳍ ﻤﺔِ ،ﻭﺳﻞﱢ ﺳﻴﻔِﻬﺎ ﰲ ﻏﻤﺮﺍﺕِ ﺍﳊﻴﺎﺓِ :
ﻭﺣﺘﻰ ﻳﻜﻮﻥ ﺍﻟﻴﻮﻡ ﻟﻠﻴـﻮﻡِ ﺳـﻴﺪﺍ ﻫﻮ ﺍﳉِﺪﺙ ﺣﱴ ﺗﻔﻀﻞ ﺍﻟﻌﲔ ﺃﺧﺘﻬﺎ
ﻗﺮﺍﺀﺓ ﺍﻟﻌﻘﻮﻝ
ﳑﺎ ﻳﺸﺮﺡ ﺍﳋﺎﻃﺮ ﻭﻳﺴﺮ ﺍﻟﻨﻔﹾﺲ ،ﺍﻟﻘﺮﺍﺀﺓﹸ ﻭﺍﻟﺘﺄﻣﻞﹸ ﰲ ﻋﻘﻮﻝِ ﺍﻷﺫﻛﻴﺎﺀِ ﻭﺃﻫﻞِ ﺍﻟﻔِﻄﻨﺔِ ،ﻓﺈﻧﻬﺎ
ﻣﺘﻌﺔﹲ ﻳﺴﻠﻮ ﺎ ﺍﳌﹸﻄﺎﻟﻊِ ﻟﺘﻠﻚ ﺍﻹﺷﺮﺍﻗﺎﺕِ ﺍﻟﺒﺪﻳﻌﺔِ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻔﻄﻨﺎﺀِ .ﻭﺳﻴﺪ ﺍﻟﻌـﺎﺭﻓﲔ ﻭﺧـﲑﺓﹸ
ﺍﻟﻌﺎﳌﲔ ،ﺭﺳﻮﻟﹸﻨﺎ ، rﻭﻻ ﻳﻘﺎﺱ ﻋﻠﻴﻪِ ﺑﻘﻴﺔﹸ ﺍﻟﻨﺎﺱِ ،ﻷﻧﻪ ﻣﺆﻳﺪ ﺑﺎﻟﻮﺣﻲ ،ﻣﺼﺪﻕ ﺑـﺎﳌﻌﺠﺰﺍﺕِ ،
ﻣﺒﻌﻮﺙﹲ ﺑﺎﻵﻳﺎﺕِ ﺍﻟﺒﻴﻨﺎﺕِ ،ﻭﻫﺬﺍ ﻓﻮﻕ ﺫﻛﺎﺀِ ﺍﻷﺫﻛﻴﺎﺀ ﻭﳌﹸﻮﻉ ﺍﻷﺩﺑﺎﺀِ .
﴿ ﻭﺇِﺫﹶﺍ ﻣﺮِﺿﺖ ﻓﹶﻬﻮ ﻳﺸﻔِﲔِ ﴾
ﻗﺎﻝ ﺃﺑﻘﺮﺍﻁﹸ » :ﺍﻹﻗﻼﻝﹸ ﻣﻦ ﺍﻟﻀﺎﺭ ، ﺧﲑ ﻣﻦ ﺍﻹﻛﺜﺎﺭِ ﻣﻦ ﺍﻟﻨﺎﻓﻊِ « .ﻭﻗﺎﻝ » :ﺍﺳﺘﺪﳝﻮﺍ
ﺍﻟﺼﺤﺔ ﺑﺘﺮﻙِ ﺍﻟﺘﻜﺎﺳﻞِ ﻋﻦ ﺍﻟﺘﻌﺐِ ،ﻭﺑﺘﺮﻙِ ﺍﻻﻣﺘﻼﺀِ ﻣﻦ ﺍﻟﻄﻌﺎﻡِ ﻭﺍﻟﺸﺮﺍﺏِ « .
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀِ » :ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺼﺤﺔ :ﻓﻠﻴﺠﻮﺩ ﺍﻟﻐﺪﺍﺀ ،ﻭﻟﻴﺄﻛﹸـﻞﹾ ﻋﻠـﻰ ﻧﻔـﺎﺀٍ ،
ﻭﻟﻴﺸﺮﺏ ﻋﻠﻰ ﻇﻤﺎﺀٍ ،ﻭﻟﻴﻘﻠﱢﻞﹾ ﻣﻦ ﺷﺮﺏِ ﺍﳌﺎﺀِ ،ﻭﻳﺘﻤﺪﺩ ﺑﻌﺪ ﺍﻟﻐﺪﺍﺀِ ،ﻭﻳﺘﻤﺶ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀِ ،ﻭﻻ
ﻳﻨﻢ ﺣﱴ ﻳﻌﺮﺽ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﳋﻼﺀِ ،ﻭﻟﻴﺤﺬﺭ ﺩﺧﻮﻝ ﺍﳊﻤﺎﻡِ ﻋﻘﻴِﺐ ﺍﻻﻣﺘﻼﺀ ،ﻭﻣﺮﺓﹲ ﰲ ﺍﻟﺼـﻴﻒِ
ﺧﲑ ﻣﻦ ﻋﺸﺮٍ ﰲ ﺍﻟﺸﺘﺎﺀِ « .
ﻭﻗﺎﻝ ﺍﳊﺎﺭﺙﹸ » :ﻣﻦ ﺳﺮﻩ ﺍﻟﺒﻘﺎﺀُ – ﻭﻻ ﺑﻘﺎﺀ – ﻓﻠﻴﺒﺎﻛِﺮِ ﺍﻟﻐﺪﺍﺀَ ،ﻭﻟﻴﻌﺠـﻞِ ﺍﻟﻌﺸـﺎﺀ ،
ﻭﻟﹸﺨﻔﱢﻒِ ﺍﻟﺮﺩﺍﺀ ،ﻭﻟﻴﻘﻞﱠ ﻏِﺸﻴﺎﻥ ﺍﻟﻨﺴﺎﺀِ « .
ﻭﻗﺎﻝ ﺃﻓﻼﻃﻮﻥ » :ﲬﺲ ﻳﺬﺑﻦ ﺍﻟﺒﺪﻥﹶ ،ﻭﺭﲟﺎ ﻗﹶﺘﻠﹾﻦ : ﻗِﺼﺮ ﺫﺍﺕِ ﺍﻟﻴﺪِ ،ﻭﻓﺮﺍﻕ ﺍﻷﺣﺒـﺔِ ،
ﻭﲡﺮﻉ ﺍﳌﻐﺎﻳﻆِ ،ﻭﺭﺩ ﺍﻟﻨﺼﺢ ،ﻭﺿﺤِﻚ ﺫﻭﻱ ﺍﳉﻬﻞِ ﺑﺎﻟﻌﻘﻼﺀِ « .
ﻭﻣﻦ ﺟﻮﺍﻣﻊِ ﻛﻠﻤﺎﺕِ ﺃﺑﻘﺮﺍﻁ ﻗﻮﻟﻪ » : ﻛﻞﱡ ﻛﺜﲑٍ ،ﻓﻬﻮ ﻣﻌﺎﺩٍ ﻟﻠﻄﺒﻴﻌﺔِ « .
ﻭﻗﻴﻞ ﳉﺎﻟﻴﻨﻮﺱ :ﻣﺎ ﻟﻚ ﻻ ﲤﺮﺽ ؟ ﻓﻘﺎﻝ » :ﻷﱐ ﱂ ﺃﲨﻊ ﺑﲔ ﻃﻌﺎﻣﻴﻦِ ﺭﺩﻳـﺌﲔِ ،ﻭﱂ
ﺃﹸﺩﺧِﻞ ﻃﻌﺎﻣﺎﹰ ﻋﻠﻰ ﻃﻌﺎﻡٍ ،ﻭﱂ ﺃﺣﺒِﺲ ﰲ ﺍﳌﻌﺪﺓِ ﻃﻌﺎﻣﺎﹰ ﺗﺄﺫﱠﻳﺖ ﻣﻨﻪ « .
ﻭﺃﺭﺑﻌﺔﹸ ﺃﺷﻴﺎﺀ ﺗﻤﺮﺽ ﺍﳉﺴﻢ :ﺍﻟﻜﻼﻡ ﺍﻟﻜﺜﲑ ، ﻭﺍﻟﻨﻮﻡ ﺍﻟﻜﺜﲑ ، ﻭﺍﻷﻛﻞﹸ ﺍﻟﻜﺜﲑ ، ﻭﺍﳉﻤﺎ
ﻉ
ﺍﻟﻜﺜﲑ . ﻓﺎﻟﻜﻼﻡ ﺍﻟﻜﺜﲑ : ﻳﻘﻠﱢﻞ ﻣﺦ ﺍﻟﺪﻣﺎﻍِ ﻭﻳﻀﻌﻔﹸﻪ ،ﻭﻳﻌﺠﻞﹸ ﺍﻟﺸﻴﺐ .ﻭﺍﻟﻨﻮﻡ ﺍﻟﻜﺜﲑ : ﻳﺼـﻔﱢﺮ
ﺍﻟﻮﺟﻪ ،ﻭﻳﻌﻤﻲ ﺍﻟﻘﻠﺐ ،ﻭﻳﻬﻴﺞ ﺍﻟﻌﲔ ،ﻭﻳﻜﺴﻞﹸ ﻋﻦ ﺍﻟﻌﻤﻞِ ،ﻭﻳﻮﻟﱢﺪ ﺍﻟﻐﻠﻴﻈﺔ ،ﻭﺍﻷﺩﻭﺍﺀ ﺍﻟﻌﺴِﺮﺓ
.ﻭﺍﳉﻤﺎﻉ ﺍﻟﻜﺜﲑ : ﻳﻬﺪ ﺍﻟﹶﺒﺪﻥﹶ ،ﻭﻳﻀﻌﻒ ﺍﻟﻘﹸﻮﻯ ،ﻭﻳﺠﻔﱢﻒ ﺭﻃﹸﻮﺑﺎﺕ ﺍﻟﺒﺪﻥِ ،ﻭﻳﺮﺧﻲ ﺍﻟﻌﺼﺐ
،ﻭﻳﻮﺭﺙﹸ ﺍﻟﺴﺪﺩ ، ﻭﻳﻌﻢ ﺿﺮﺭﻩ ﲨﻴﻊ ﺍﻟﺒﺪﻥِ ،ﻭﳔﻔﺾ ﺍﻟﺪﻣﺎﻍ ﻟﻜﺜﹾﺮﺓِ ﻣﺎ ﻳﺘﺤﻠﱠﻞﹸ ﻣﻨﻪ ﻣﻦ ﺍﻟـﺮﻭ ِ
ﺡ
ﺍﻟﻨﻔﺴﺎﱐ .ﻭﻹﺿﻌﺎﻓﹸﻪ ﺃﻛﺜﺮ ﻣﻦ ﺇﺿﻌﺎﻑِ ﲨﻴﻊِ ﺍﳌﺴﺘﻔﺮﻏﺎﺕِ ،ﻭﻳﺴﺘﻔﺮِﻍ ﻣﻦ ﺟﻮﻫﺮِ ﺍﻟﺮﻭﺡِ ﺷـﻴﺌﺎﹰ
ﻛﺜﲑﺍﹰ .
ﺃﺭﺑﻌﺔﹲ ﺪﻡ ﺍﻟﺒﺪﻥ :ﺍﳍﻢ ، ﻭﺍﳊﺰﻥﹸ ،ﻭﺍﳉﻮﻉ ، ﻭﺍﻟﺴﻬﺮ.
ﻭﺃﺭﺑﻌﺔ ﺗﻔﺮﺡ : ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳋﹸﻀﺮﺓِ ،ﻭﺇﱃ ﺍﳌﺎﺀِ ﺍﳉﺎﺭﻱ ،ﻭﺍﶈﺒﻮﺏِ ،ﻭﺍﻟﺜﻤﺎﺭِ .
ﻭﺃﺭﺑﻌﺔ ﺗﻈﻠِﻢ ﺍﻟﺒﺼﺮ :ﺍﳌﺸﻲ ﺣﺎﻓﻴﺎﹰ ،ﻭﺍﻟﺘﺼﺒﺢ ﻭﺍﻹﻣﺴﺎﺀُ ﺑﻮﺟﻪِ ﺍﻟﺒﻐﻴﺾِ ﻭﺍﻟﺜﻘﻴﻞِ ﻭﺍﻟﻌﺪﻭ،
ﻭﻛﺜﹾﺮﺓﹸ ﺍﻟﺒﻜﺎﺀِ ،ﻭﻛﺜﺮﺓﹸً ﺍﻟﻨﻈﺮِ ﰲ ﺍﳋﻂﱢ ﺍﻟﺪﻗﻴﻖِ .
ﻭﺃﺭﺑﻌﺔﹲ ﺗﻘﻮﻱ ﺍﳉﺴﻢ :ﻟﹸﺒﺲ ﺍﻟﻨﺎﻋﻢِ ،ﻭﺩﺧﻮﻝِ ﺍﳊﻤﺎﻡِ ﺍﳌﻌﺘﺪﻝِ ،ﻭﺃﻛـﻞﹸ ﺍﻟﻄﻌـﺎﻡِ ﺍﳊﻠـﻮِ
ﻭﺍﻟﺪﺳﻢِ ،ﻭﺷﻢ ﺍﻟﺮﻭﺍﺋﺢِ ﺍﻟﻄﻴﺒﺔِ .
ﻭﺃﺭﺑﻌﺔﹲ ﺗﻴﺒﺲ ﺍﻟﻮﺟﻪ ،ﻭﺗﺬﻫﺐ ﻣﺎﺀﻩ ﻭﺠﺘﻪ ﻭﻃﻼﻗﹶﺘﻪ : ﺍﻟﻜﺬِﺏ ، ﻭﺍﻟﻮﻗﺎﺣـﺔﹸ ،ﻭﻛﺜﹾـﺮﺓﹸ
ﺍﻟﺴﺆﺍﻝِ ﻋﻦ ﻏﲑِ ﻋﻠﻢٍ ،ﻭﻛﺜﹾﺮﺓﹸ ﺍﻟﻔﺠﻮﺭِ .
ﻭﺃﺭﺑﻌﺔﹲ ﺗﺰﻳﺪ ﰲ ﻣﺎﺀِ ﺍﻟﻮﺟﻪ ﻭﺠﺘِﻪ :ﺍﳌﺮﻭﺀﺓﹸ ،ﻭﺍﻟﻮﻓﹸﺎﺀ ،ﻭﺍﻟﻜﺮﻡ ، ﻭﺍﻟﺘﻘﻮﻯ .
ﻭﺃﺭﺑﻌﺔﹲ ﲡﻠﺐ ﺍﻟﺒﻐﻀﺎﺀ ﻭﺍﳌﻘﹾﺖ : ﺍﻟﻜِﺒﺮ ، ﻭﺍﳊﺴﺪ ، ﻭﺍﻟﻜﹶﺬِﺏ ، ﻭﺍﻟﻨﻤﻴﻤﺔﹸ .
ﻭﺃﺭﺑﻌﺔﹲ ﲡﻠﺐ ﺍﻟﺮﺯﻕ :ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞِ ،ﻭﻛﺜﹾﺮﺓﹸ ﺍﻻﺳﺘﻐﻔﺎﺭِ ﺑﺎﻷﺳﺤﺎﺭِ ،ﻭﺗﻌﺎﻫـﺪ ﺍﻟﺼـﺪﻗﺔِ ،
ﻭﺍﻟﺬﱢﻛﹾﺮ ﺃﻭﻝ ﺍﻟﻨﻬﺎﺭِ ﻭﺁﺧِﺮﻩ .
ﻭﺃﺭﺑﻌﺔﹲ ﲤﻨﻊ ﺍﻟﺮﺯﻕ :ﻧﻮﻡ ﺍﻟﺼﺒﺤﺔ ،ﻭﻗﻠﱢﺔﹸ ﺍﻟﺼﻼﺓِ ،ﻭﺍﻟﻜﺴﻞﹸ ،ﻭﺍﳋﻴﺎﻧﺔﹸ .
ﻭﺃﺭﺑﻌﺔﹲ ﺗﻀﺮ ﺑﺎﻟﻔﻬﻢِ ﻭﺍﻟﺬﻫﻦِ :ﺇﺩﻣﺎﻥﹸ ﺃﻛﹾﻞِ ﺍﳊﺎﻣﺾِ ﻭﺍﻟﻔﻮﺍﻛﻪِ ،ﻭﺍﻟﻨﻮﻡ ﻋﻠﻰ ﺍﻟﻘﻔﺎ ،ﻭﺍﳍﻢ
،ﻭﺍﻟﻐﻢ.
ﻭﺃﺭﺑﻌﺔﹲ ﺗﺰﻳﺪ ﰲ ﺍﻟﻔﻬﻢ :ﻓﺮﺍﻍﹸ ﺍﻟﻘﻠﺐِ ،ﻭﻗﻠﱠﺔﹸ ﺍﻟﺘﻤﻠﱢﻲ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟﺸﺮﺍﺏِ ،ﻭﺣﺴﻦِ ﺗﺪﺑﲑِ
ﺍﻟﻐﺬﺍﺀِ ﺑﺎﻷﺷﻴﺎﺀِ ﺍﳊﹸﻠﻮﺓِ ﻭﺍﻟﺪﺳِﻤﺔِ ،ﻭﺇﺧﺮﺍﺝ ﺍﻟﻔﻀﻼﺕِ ﺍﳌﺜﻘﱢﻠﺔِ ﻟﻠﺒﺪﻥِ .
ﺧﺬﹸﻭﺍ ﺣِﺬﹾﺭﻛﻢ
ﻓﺎﳊﺎﺯﻡ ﻳﺘﻮﻗﱠﻒ ﺣﱴ ﻳﺮﻯ ﻭﻳﺒﺼﺮ ،ﻭﻳﺘﺮﻗﱠﺐ ،ﻭﻳﺘﺄﻣﻞ ،ﻭﻳﻌﻴﺪ ﺍﻟﻨﻈﺮ ،ﻭﻳﻘﺮﺃ ﺍﻟﻌﻮﺍﻗـﺐ ،
ﻭﻳﻘﺪﺭ ﺍﳋﻄﻮﺍﺕِ ،ﻭﻳﱪﻡ ﺍﻟﺮﺃﻱ ،ﻭﳛﺘﺎﻁ ﻭﻳﺤﺬﺭ ،ﻟﺌﻼﱠ ﻳﻨﺪﻡ ،ﻓﺈﻥ ﻭﻗﻊ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣـﺎ ﺃﺭﺍﺩ ،
ﺣﻤِﺪ ﺍﷲ ،ﻭﺷﻜﺮ ﺭﺃﻳﻪ ،ﻭﺇﻥ ﻛﺎﻧﺖِ ﺍﻷُﺧﺮﻯ ،ﻗﺎﻝ :ﻗﺪﺭ ﺍﷲُ ،ﻭﻣﺎ ﺷﺎﺀ ﻓﹶﻌﻞﹶ .ﻭﺭﺿـﻲ ﻭﱂ
ﳛﺰﻥﹾ .
ﻓـﺘـﺒـﻴـﻨﻮﺍ
ﻓﺎﻟﻌﺎﻗﻞﹸ ﺛﺎﺑﺖ ﺍﻟﻘﺪﻡِ ،ﺳﺪﻳﺪ ﺍﻟﺮﺃﹾﻱ ،ﺇﺫﺍ ﻫﺠﻤﺖ ﻋﻠﻴﻪِ ﺍﻷﺧﺒﺎﺭ ، ﻭﺃﺷﻜﻠﺖِ ﺍﳌﺴﺎﺋﻞﹸ ،ﻓﻼ
ﻳﺄﺧﺬﹸ ﺑﺎﻟﺒﻮﺍﺩِﺭ ،ﻭﻻ ﻳﺘﻌﺠﻞ ﺍﳊﹸﻜﻢ ،ﻭﺇﳕﺎ ﻳﻤﺤﺺ ﻣﺎ ﻳﺴﻤﻊ ، ﻭﻳﻘﻠﱢﺐ ﺍﻟﻨﻈﺮ ،ﻭﻳﺤﺎﺩﺙﹸ ﺍﻟﻔﻜﺮ
،ﻭﻳﺸﺎﻭِﺭ ﺍﻟﻌﻘﻼﺀ ،ﻓﺈﻥﱠ ﺍﻟﺮﺃﹾﻱ ﺍﳋﻤﲑ ،ﺧﲑ ﻣﻦ ﺍﻟﺮﺃﻱ ﺍﻟﻔﻄﲑِ .ﻭﻗﺎﻟﻮﺍ :ﻷﻥ ﺗﺨﻄﺊ ﰲ ﺍﻟﻌﻔﻮِ ،
ﺼﺒِﺤﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﻌ ﹾﻠﺘﻢ ﻧﺎﺩِﻣِﲔ. ﴾
ﺧﲑ ﻣﻦ ﺃﻥﹾ ﲣﻄﺊ ﰲ ﺍﻟﻌﻘﻮﺑﺔِ ﴿ ﻓﹶﺘ
ﺍﻋﺰﻡ ﻭﺃﻗﹾﺪِﻡ
ﺇﻥﱠ ﻛﻞﱠ ﻣﺎ ﺃﻛﺘﺒﻪ ﻫﻨﺎ ﻣﻦ ﺁﻳﺎﺕٍ ﻭﺃﺑﻴﺎﺕٍ ،ﻭﺃﺛﺮٍ ﻭﻋِﱪ ،ﻭﻗﺼﺺٍ ﻭﺣِﻜﻢ ،ﺗﺪﻋﻮﻙ ﺑﺄﻥﹾ ﺗﺒﺪﺃ
ﺣﻴﺎﺓﹰ ﺟﺪﻳﺪﺓﹰ ،ﻣِﻠﹾﺆﻫﺎ ﺍﻟﺮﺟﺎﺀُ ﰲ ﺣﺴﻦِ ﺍﻟﻌﺎﻗﺒﺔِ ،ﻭﲨﻴﻞِ ﺍﳋﺘﺎﻡِ ،ﻭﺃﻓﻀﻞِ ﺍﻟﻨﺘﺎﺋﺞِ .ﻭﻻ ﺗﺴـﺘﻄﻴ ﻊ
ﺃﻥ ﺗﺴﺘﻔﻴﺪ ﺇﻻ ﻤﺔٍ ﺻﺎﺩﻗﺔٍ ،ﻭﻋﺰﻡٍ ﺣﺜﻴﺚٍ ،ﻭﺭﻏﺒﺔٍ ﺃﻛﻴﺪﺓٍ ﰲ ﺃﻥ ﺗﺘﺨﻠﱠﺺ ﻣﻦ ﳘﻮﻣِﻚ ﻭﻏﻤﻮﻣﻚ
ﻭﺃﺣﺰﺍﻧِﻚ ﻭﻛﺂﺑﺘِﻚ .ﻗﻴﻞ ﻷﺣﺪِ ﺍﻟﻌﻠﻤﺎﺀِ :ﻛﻴﻒ ﻳﺘﻮﺏ ﺍﻟﻌﺒﺪ ؟ ﻗﺎﻝ :ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺳﻮﻁِ ﻋـﺰﻡٍ .
ﻭﻟﺬﻟﻚ ﻣﻴﺰ ﺍﷲُ ﺃﹸﻭﱄ ﺍﻟﻌﺰﻡِ ﺑﺎﳍِﻤﻢِ ﴿ﻓﹶﺎﺻﺒِﺮ ﻛﹶﻤﺎ ﺻﺒﺮ ﺃﹸﻭﻟﹸﻮﺍ ﺍﻟﹾﻌﺰﻡِ ﻣِﻦ ﺍﻟﺮﺳﻞِ﴾ .ﻭﺁﺩﻡ ﻟﻴﺲ ﻣﻦ
ﺃﹸﻭﱄ ﺍﻟﻌﺰﻡِ ،ﻷﻧﻪ ﴿ﻓﹶﻨﺴِﻲ ﻭﻟﹶﻢ ﻧﺠِﺪ ﻟﹶﻪ ﻋﺰﻣﺎﹰ﴾ ،ﻭﻛﺬﻟﻚ ﺃﺑﻨﺎﺅﻩ ،ﻓﻬﻲ ﺷِﻨﺸِﻨﺔﹲ ﻧﻌﺮﻓﹸﻬﺎ ﻣِﻦ ﺃﺧﺰﻡِ،
ﻭﻣﻦ ﻳﺸﺎﺑِﻪ ﺃﺑﺎﻩ ﻓﻤﺎ ﻇﻠﹶﻢ ، ﻟﻜﻦ ﻻ ﺗﻘﹾﺘﺪِ ﺑﻪ ﰲ ﺍﻟﺬﻧﺐِ ،ﻭﺗﺨﺎﻟِﻔﹾﻪ ﰲ ﺍﻟﺘﻮﺑﺔِ .ﻭﺍﷲُ ﺍﳌﺴﺘﻌﺎﻥﹸ .
ﻭﻗﻔـــــﺔ
ﻋﻦ ﺯﻳﺪِ ﺑﻦِ ﺛﺎﺑﺖٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲِ rﻳﻘﻮﻝﹸ )) :ﻣﻦ ﻛﺎﻧﺖِ
ﺍﻟﺪﻧﻴﺎ ﳘﱠﺔﹸ ،ﻓﺮﻕ ﺍﷲُ ﻋﻠﻴﻪِ ﺃﻣﺮﻩ ، ﻭﺟﻌﻞ ﻓﻘﺮﻩ ﺑﲔ ﻋﻴﻨﻴﻪ ،ﻭﱂ ﻳﺄﺗِﻪِ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﺎ ﻛﹸﺘﺐ ﻟﻪ.
ﻭﻣﻦ ﻛﺎﻧﺖِ ﺍﻵﺧﺮﺓﹸ ﻧِﻴﺘﻪ ،ﲨﻊ ﺍﷲُ ﻟﻪ ﺃﻣﺮﻩ ، ﻭﺟﻌﻞ ﻏﻨﺎﻩ ﰲ ﻗﻠﺒِﻪِ ،ﻭﺃﺗﺘﻪ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻲ ﺭﺍﻏﻤﺔﹲ((.
ﻭﻋﻦ ﻋﺒﺪِﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﻗﺎﻝ :ﲰﻌﺖ ﻧﺒﻴﻜﻢ rﻳﻘـﻮﻝﹸ )) :ﻣـﻦ
ﺟﻌﻞ ﺍﳍﻤﻮﻡ ﳘﺎﹰ ﻭﺍﺣﺪﺍﹰ ،ﻭﻫﻢ ﺁﺧﺮﺗﻪ ،ﻛﹶﻔﹶﺎﻩ ﺍﷲُ ﻫﻢ ﺩﻧﻴﺎﻩ ،ﻭﻣﻦ ﺗﺸﻌﺒﺖ ﺑـﻪ ﺍ ﹸﳍﻤـﻮﻡ ﰲ
ﺃﺣﻮﺍﻝِ ﺍﻟﺪﻧﻴﺎ ،ﱂ ﻳﺒﺎﻝِ ﺍﷲُ ﰲ ﺃﻱ ﺃﹶﻭﺩِﻳﺘِﻬﺎ ﻫﻠﹶﻚ. ((
ﻗﺎﻝ ﺍﻟﻜﺎﺗﺐ ﺍﳌﻌﺮﻭﻑ ﺑـ » ﺍﻟﺒﺒﻐﺎﺀ « :
ﻭﻋــﺬﹾ ﺑﺎﻟﺼــﱪِ ﺗﺒــﺘﻬِ ِﺞ ﺗﻨﻜﱠــﺐ ﻣــﺬﹾﻫﺐ ﺍﳍﻤــﺞِ
ﻡ ﳏﺠــﻮﺝ ﺑــﻼ ﺣﺠــﺞِ ﻓـــﺈﻥﱠ ﻣﻈﻠـــﻢ ﺍﻷﻳـــﺎ
ـﺮﺝِ ـﻼ ﺣــ ـﺎ ﺑــ ﻭﲤﹾﻨﻌﻨــ ـﻜﺮٍـﻼ ﺷــ ـﺎﳏﻨﺎ ﺑــ
ﺗﺴــ
ﻧــﻪِ ﻓــﺘﺢ ﻣِــﻦ ﺍﻟﻠﹼﺠــﺞِ ﻭﻟﹸﻄـــﻒ ﺍﷲ ﰲ ﺇﺗﻴـــﺎ
ﻭﻣِــﻦ ﻏــﻢ ﺇﱃ ﻓــﺮﺝِ ﻓﻤِــﻦ ﺿِــﻴﻖٍ ﺇﱃ ﺳــﻌﺔٍ
ﺍﻟﻮﺳﻄِﻴﺔﹸ ﳒﺎﺓﹲ ﻣﻦ ﺍﳍﻼﻙ
ﲤﺎﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻣﺒﲏ ﻋﻠﻰ ﺛﻼﺛﺔِ ﺃﺷﻴﺎﺀ :
.١ﺍﻋﺘﺪﺍﻝِ ﺍﻟﻐﻀﺐِ .
.٢ﺍﻋﺘﺪﺍﻝِ ﺍﻟﺸﻬﻮﺓِ .
.٣ﺍﻋﺘﺪﺍﻝِ ﺍﻟﻌِﻠﹾﻢِ .
ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺮﻫﺎ ﻣﺘﻮﺳﻄﺎﹰ ،ﻟﺌﻼﱠ ﺗﺰﻳﺪ ﻗﻮﺓﹸ ﺍﻟﺸﻬﻮﺓِ ،ﻓﺘﺨﺮِﺟﻪ ﺇﱃ ﺍﻟﺮﺧﺺِ ﻓﻴﻬﻠِﻚ
،ﺃﻭ ﺗﺰﻳﺪ ﻗﻮﺓﹸ ﺍﻟﻐﻀﺐِ ،ﻓﻴﺨﺮﺝ ﺇﱃ ﺍﳉﻤﻮﺡِ ﻓﻴﻬﻠﻚ )) .ﻭﺧﲑ ﺍﻷﻣﻮﺭِ ﺃﻭﺳﻄﹸﻬﺎ (( .
ﻓﺈﺫﺍ ﺗﻮﺳﻄﺖِ ﺍﻟﻘﹸﻮﺗﺎﻥِ ﺑﺈﺷﺎﺭﺓ ﻗﻮﺓِ ﺍﻟﻌِﻠﹾﻢِ ،ﺩﻝﱠ ﻋﻠﻰ ﻃﺮﻳﻖِ ﺍﳍﺪﺍﻳﺔِ .ﻭﻛﺬﻟﻚ ﺍﻟﻐﻀﺐ : ﺇﺫﺍ
ﺯﺍﺩ ،ﺳﻬﻞ ﻋﻠﻴﻪِ ﺍﻟﻀﺮﺏ ﻭﺍﻟﻘﺘﻞﹸ ،ﻭﺇﺫﺍ ﻧﻘﺺ ،ﺫﻫﺒﺖِ ﺍﻟﻐﲑﺓﹸ ﻭﺍﳊﻤﻴﺔﹸ ﰲ ﺍﻟﺪﻳﻦِ ﻭﺍﻟـﺪﻧﻴﺎ ،ﻭﺇﺫﺍ
ﺗﻮﺳﻂ ،ﻛﺎﻥ ﺍﻟﺼﱪ ﻭﺍﻟﺸﺠﺎﻋﺔﹸ ﻭﺍﳊِﻜﹾﻤﺔﹸ .ﻭﻛﺬﻟﻚ ﺍﻟﺸـﻬﻮﺓﹸ :ﺇﺫﺍ ﺯﺍﺩﺕ ، ﻛـﺎﻥ ﺍﻟﻔِﺴـ ﻖ
ﻭﺍﻟﻔﺠﻮﺭ ، ﻭﺇﻥﹾ ﻧﻘﺼﺖ ، ﻛﺎﻥ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻔﺘﻮﺭ ، ﻭﺇﻥ ﺗﻮﺳﻄﺖ ، ﻛﺎﻧﺖِ ﺍﻟﻌﻔﺔﹸ ﻭﺍﻟﻘﻨﺎﻋﺔﹸ ﻭﺃﻣﺜـﺎﻝﹸ
ﺫﻟﻚ .ﻭﰲ ﺍﳊﺪﻳﺚِ )) ﻋﻠﻴﻜﻢ ﻫﺪﻳﺎﹰ ﻗﺎﺻِﺪﺍﹰ (( ﴿ ﻭﻛﹶﺬﹶﻟِﻚ ﺟﻌ ﹾﻠﻨﺎﻛﹸﻢ ﺃﹸﻣﺔﹰ ﻭﺳﻄﺎﹰ﴾
ﺍﳌﺮﺀُ ﺑﺼِﻔﺎﺗِﻪِ ﺍﻟﻐﺎﻟِﺒﺔ
ﻣﻦ ﺳﻌﺎﺩﺗِﻚ ﺃﻥﹾ ﺗﻐﻠِﺐ ﺻﻔﺎﺕ ﺍﳋﲑِ ﻓﻴﻚ ﺻﻔﺎﺕِ ﺍﻟﺬﱠﻡ ، ﻓﻴﺴﺎﻕ ﺇﻟﻴﻚ ﺍﻟﺜﻨﺎﺀُ ﺣﱴ ﻋﻠـﻰ
ﺷﻲﺀٍ ﻟﻴﺲ ﻓﻴﻚ ،ﻭﱂ ﻳﻘﹾﺒﻞِ ﺍﻟﻨﺎﺱ ﻓﻴﻚ ﺫﻣﺎ ﻭﻟﻮ ﻛﺎﻥ ﺻﺤﻴﺤﺎﹰ ،ﻷﻥﱠ ﺍﳌﺎﺀ ﺇﺫﺍ ﺑﻠﻎ ﻗﹸﻠﱠﺘﲔ ﱂ ﳛﻤﻞِ
ﺍﳋﺒﺚ .ﺇﻥﱠ ﺍﳉﺒﻞ ﻻ ﻳﺰﻳﺪ ﻓﻴﻪ ﺣﺠﺮ ﻭﻻ ﻳﻨﻘﺼﻪ ﺣﺠﺮ.
ﻃﺎﻟﻌﺖ ﻫﺠﻮﻣﺎﹰ ﻣﻘﺬﻋﺎﹰ ﰲ ﻗﻴﺲِ ﺑﻦ ﻋﺎﺻﻢ ﺣﻠﻴﻢِ ﺍﻟﻌﺮﺏِ ،ﻭﰲ ﺍﻟﱪﺍﻣﻜﺔِ ﺍﻟﻜﺮﻣـﺎﺀ ،ﻭﰲ
ﻗﹸﺘﻴﺒﺔ ﺑﻦ ﻣﺴﻠﻢٍ ﺍﻟﻘﺎﺋﺪِ ﺍﻟﺸﻬﲑِ ،ﻭﻭﺟﺪﺕ ﺃﻥﱠ ﻫﺬﺍ ﺍﻟﺸﺘﻢ ﻭﺍﳍﺠـﻮ ،ﱂ ﻳﺤﻔـﻆﹾ ﻭﱂ ﻳﻨﻘـﻞﹾ ﻭﱂ
ﻳﺼﺪﻗﹾﻪ ﺃﺣﺪ ، ﻷﻧﻪ ﺳﻘﻂ ﰲ ﲝﺮِ ﺍﶈﺎﺳﻦِ ﻓﻐﺮﻕ ،ﻭﻭﺟﺪﺕ ﻋﻠﻰ ﺍﻟﻀﺪ ﻣﻦ ﺫﻟﻚ ﻣﺪﺣﺎﹰ ﻭﺛﻨﺎﺀً ﰲ
ﺍﳊﺠﺎﺝ ،ﻭﰲ ﺃﰊ ﻣﺴﻠﻢٍ ﺍﳋﺮﺍﺳﺎﱐ ،ﻭﰲ ﺍﳊﺎﻛﻢ ﺑﺄﻣﺮ ﺍﷲ ﺍﻟﻌﺒﻴﺪِﻱ ،ﻭﻟﻜﻨﻪ ﱂ ﻳﺤﻔﻆﹾ ﻭﱂ ﻳﻨﻘﻞﹾ
ﻭﱂ ﻳﺼﺪﻗﻪ ﺃﺣﺪ ، ﻷﻧﻪ ﺿﺎﻉ ﰲ ﺭﻛﺎﻡِ ﺯﻳﻔِﻬﻢ ﻭﻇﻠﻤِﻬﻢ ﻭﻮﺭِﻫﻢ ،ﻓﺴﺒﺤﺎﻥ ﺍﻟﻌﺎﺩﻝِ ﺑﲔ ﺧﻠﹾﻘِﻪِ .
ﻫﻜﺬﺍ ﺧﻠِﻘﺖ
ﰲ ﺍﳊﺪﻳﺚ )) :ﻛﻞﱞ ﻣﻴﺴﺮ ﳌﺎ ﺧﻠِﻖ ﻟﻪ (( .ﻓﻠﻤﺎﺫﺍ ﺗﻌﺴﻒ ﺍﳌﻮﺍﻫﺐ ﻭﻳﻠﹾﻮﻯ ﻋﻨﻖ ﺍﻟﺼﻔﺎ ِ
ﺕ
ﻭﺍﻟﻘﺪﺭﺍﺕِ ﻟﹶﻴﺎ ؟! ﺇﻥ ﺍﷲ ﺇﺫﺍ ﺃﺭﺍﺩ ﺷﻴﺌﺎﹰ ﻫﻴﺄ ﺃﺳﺒﺎﺑﻪ ،ﻭﻣﺎ ﻫﻨﺎﻙ ﺃﺗﻌﺲ ﻧﻔﹾﺴﺎﹰ ﻭﺃﻧﻜﺪ ﺧـﺎﻃﺮﺍﹰ ﻣـﻦ
ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥﹾ ﻳﻜﻮﻥ ﻏﹶﻴﺮ ﻧﻔﹾﺴِﻪ ،ﻭﺍﻟﺬﻛﻲ ﺍﻷﺭﻳﺐ ﻫﻮ ﺍﻟﺬﻱ ﻳﺪﺭﺱ ﻧﻔﺴﻪ ، ﻭﻳﺴﺪ ﺍﻟﻔﺮﺍﻍ ﺍﻟﺬﻱ
ﻭﺿﻊ ﻟﻪ ،ﺇﻥ ﻛﺎﻥ ﰲ ﺍﻟﺴﺎﻗﺔِ ﻛﺎﻥ ﰲ ﺍﻟﺴﺎﻗﺔِ ،ﻭﺇﻥﹾ ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳﺔِ ﻛﺎﻥ ﰲ ﺍﳊﺮﺍﺳـﺔِ ،ﻫـﺬﺍ
ﺳﻴﺒﻮﻳﻪ ﺷﻴﺦ ﺍﻟﻨﺤﻮِ ،ﺗﻌﻠﱠﻢ ﺍﳊﺪﻳﺚ ﻓﺄﻋﻴﺎﻩ ، ﻭﺗﺒﻠﱠﺪ ﺣﺴﻪ ﻓﻴﻊ ،ﻓﺘﻌﻠﱠﻢ ﺍﻟﻨﺤﻮ ،ﹶﻓﻤﻬﺮ ﻓﻴﻪ ﻭﺃﺗـﻰ
ﺑﺎﻟﻌﺠﺐ ﺍﻟﻌﺠﺎﺏ .ﻳﻘﻮﻝﹸ ﺃﺣﺪ ﺍﳊﻜﻤﺎﺀِ :ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﻋﻤﻼﹰ ﻟﻴﺲ ﻣﻦ ﺷﺄﻧِﻪِ ،ﻛﺎﻟـﺬﻱ ﻳـﺰﺭﻉ
ﺍﻟﻨﺨﻞ ﰲ ﻏﻮﻃﺔِ ﺩﻣﺸﻖ ،ﻭﻳﺰﺭﻉ ﺍﻷﺗﺮﺝ ﰲ ﺍﳊﺠﺎﺯِ .
ﺣﺴﺎﻥﹸ ﺑﻦ ﺛﺎﺑﺖٍ ﻻ ﻳﺠﻴﺪ ﺍﻷﺫﺍﻥ ،ﻷﻧﻪ ﻟﻴﺲ ﺑﻼﻻﹰ ،ﻭﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻻ ﻳﻘﺴﻢ ﺍﳌﻮﺍﺭﻳﺚ
،ﻷﻧﻪ ﻟﻴﺲ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖٍ ،ﻭﻋﻠﻤﺎﺀُ ﺍﻟﺘﺮﺑﻴﺔِ ﻳﻘﻮﻟﻮﻥ :ﺣﺪﺩ ﻣﻮﻗِﻌﻚ.
ﻻﺑﺪ ﻟﻠﺬﱠﻛﺎﺀ ﻣِﻦ ﺯﻛﺎﺀ
ﲰﻌﺖ ﺇﺫﺍﻋﺔ ﻟﻨﺪﻥ ﺗﺨﱪ ﻋﻦ ﳏﺎﻭﻟﺔِ ﺍﻏﺘﻴﺎﻝِ ﺍﻟﻜﺎﺗﺐ ﳒﻴﺐِ ﳏﻔﻮﻅٍ ،ﺍﳊﺎﺋﺰِ ﻋﻠـﻰ ﺟـﺎﺋﺰ ِﺓ
ﻧﻮﺑﻞ ﰲ ﺍﻷﺩﺏِ ،ﻭﻋﺪﺕ ﺑﺬﺍﻛﺮﺍﰐ ﺇﱃ ﻛﺘﺐٍ ﻟﻪ ﻛﻨﺖ ﻗﺮﺃﺗﻬﺎ ﻣﻦ ﻗﺒﻞﹸ ،ﻭﻋﺠﺒﺖ ﳍﺬﺍ ﺍﻟﺬﱠﻛﻲ،
ﻛﻴﻒ ﻓﺎﺗﻪ ﺃﻥﱠ ﺍﳊﻘﻴﻘﺔ ﺃﻋﻈﻢ ﻣﻦ ﺍﳋﻴﺎﻝِ ،ﻭﺃﻥﱠ ﺍﳋﻠﻮﺩ ﺃﺟﻞﱡ ﻣﻦ ﺍﻟﻔﻨـﺎﺀِ ،ﻭﺃﻥ ﺍﳌﺒـﺪﺃ ﺍﻟﺮﺑـﺎﱐﱠ
ﺍﻟﺴﻤﺎﻭﻱ ﺃﺳﻤﻰ ﻣﻦ ﺍﳌﺒﺪﺃِ ﺍﻟﺒﺸﺮﻱ ﴿ ﺃﹶﻓﹶﻤﻦ ﻳﻬﺪِﻱ ﺇِﻟﹶﻰ ﺍﻟﹾﺤﻖ ﺃﹶﺣﻖ ﺃﹶﻥ ﻳﺘﺒﻊ ﺃﹶﻣﻦ ﻻﱠ ﻳﻬِـﺪﻱ ﺇِﻻﱠ
ﺃﹶﻥ ﻳﻬﺪﻯ ﴾ .ﲟﻌﲎ ﺃﻧﻪ ﻛﺘﺐ ﻣﺴﺮﺣﻴﺎﺕٍ ﻣﻦ ﻧﺴﺞ ﺧﻴﺎﻟِﻪِ ،ﻣﺴﺘﺨﺪﻣِﺎﹰ ﻗﺪﺭﺍﺗِﻪ ﺍﻟﻘﻮﻳﺔ ﰲ ﺍﻟﺘﺼﻮﻳﺮِ
ﻭﺍﻟﻌﺮﺽِ ﻭﺍﻹﺛﺎﺭﺓِ ،ﻭﺍﻟﻨﻬﺎﻳﺔﹸ ﺃﺎ ﺃﺧﺒﺎﺭ ﻻ ﺻﺤﺔ ﳍﺎ .
ﻟﻘﺪ ﺍﺳﺘﻔﺪﺕ ﻣﻦ ﻗﺮﺍﺀﺓِ ﺣﻴﺎﺗِﻪ ﻣﺴﺄﻟﺔﹰ ﻛﱪﻯ ،ﻭﻫﻲ ﺃﻥﱠ ﺍﻟﺴﻌﺎﺩﺓ ﻟﻴﺴﺖ ﺳﻌﺎﺩ ﺍﻵﺧـﺮﻳﻦ
ﻋﻠﻰ ﺣﺴﺎﺏِ ﺳﻌﺎﺩﺗِﻚ ﻭﺭﺍﺣﺘِﻚ ،ﻓﻠﻴﺲ ﺑﺼﺤﻴﺢٍ ﺃﻥ ﻳﺴﺮ ﺑﻚ ﺍﻟﻨﺎﺱ ﻭﺃﻧﺖ ﰲ ﻫﻢ ﻭﻏﻢ ﻭﺣﺰﻥٍ
،ﺇﻥﱠ ﺑﻌﺾ ﺍﻟﻜﹸﺘﺎﱠﺍﺏِ ﳝﺪﺡ ﺑﻌﺾ ﺍﳌﹸﺒﺪﻋِﲔ ،ﻭﻳﺼﻔﹸﻪ ﺑﺄﻧﻪ ﳛﺘﺮﻕ ﻟﻴﻀﻲﺀ ﻟﻠﻨﺎﺱ ،ﻭﺍﳌﻨﻬﺞ ﺍﻟﺴـﻮ
ﻱ
ﺍﻟﺜﺎﺑﺖ ﻫﻮ ﺍﻟﺬﻱ ﳚﻌﻞﹸ ﺍﳌﺒﺪﻉ ﻳﻀﻲﺀُ ﰲ ﻧﻔﹾﺴِﻪ ﻭﻳﻀﻲﺀُ ﻟﻠﻨﺎﺱِ ،ﻭﻳﻌﻤﺮ ﻧﻔﺴﻪ ﺑـﺎﳋﲑِ ﻭﺍﳍـﺪﻯ
ﻭﺍﻟﺮﺷﺪِ ،ﻟﻴﻌﻤﺮ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱِ ﺑﺬﻟﻚ .
ﻭﺑﻌﺪ ﻫﺬﺍ ،ﻓﻤﺎﺫﺍ ﻳﻨﻔﻊ ﺍﻹﻧﺴﺎﻥ ﻟﻮ ﺣﺎﺯ ﻋﻠﻰ ﻣﻠﻚِ ﻛﺴﺮﻯ ﻭﻗﻠﺒﻪ ﺑﺎﻟﺒﺎﻃـﻞِ ﻣﻜﺴـﻮﺭ،
ﻭﺣﺼﻞ ﻋﻠﻰ ﺳﻠﻄﺎﻥِ ﻗﻴﺼﺮ ﻭﺃﻣﻠﹸﻪ ﻋﻦ ﺍﳋﻴﺮِ ﻣﻘﺼﻮﺭ ؟! ﺇﻥﱠ ﺍﳌﻮﻫﺒﺔﹶ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺳﺒﺒﺎﹰ ﰲ ﺍﻟﻨﺠـﺎﺓِ ،
ﻓﻤﺎ ﻧﻔﻌﻬﺎ ﻭﻣﺎ ﲦﺮﺗﻬﺎ ؟!
ﻣﺎ ﻫﻜﺬﺍ ﺗﻮﺭﺩ ﻳﺎ ﺳﻌﺪ ﺍﻹﺑِـ ﹾﻞ ﺃﻭﺭﺩﻫﺎ ﺳﻌﺪ ﻭﺳﻌﺪ ﻣﺸـﺘﻤِﻞﹾ
ﳑﺎ ﻳﻜﺪﺭ ﻭﻳﺸﺘﺖ ﺍﻟﺬﱢﻫﻦ ،ﺍﻟﻔﻮﺿﻮﻳﺔﹸ ﺍﻟﻔﻜﺮﻳﺔﹸ ﺍﻟﱵ ﻳﻌﻴﺸﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ ،ﻓﻬﻮ ﱂ ﳛـﺪﺩ
ﻗﹸﺪﺭﺍﺗِﻪ ،ﻭﱂ ﻳﻘﺼﺪ ﺇﱃ ﻣﺎ ﳚﻤﻊ ﴰﻞ ﻓﻜﹾﺮﻩِ ﻭﻧﻈﺮِﻩ ؛ ﻷﻥ ﺍﳌﻌﺮﻓﺔ ﺷﻌﻮﺏ ﻭﺩﺭﻭﺏ ، ﻭﻻﺑﺪ ﻣـﻦ
ﲢﺪﻳﺪِ ﺁﻳﺘِﻬﺎ ﻭﻣﻌﺮﻓﺔِ ﻣﺴﺎﻟﻜﻬﺎ ،ﻭﻳﺠﻤﻊ ﺭﺃﹾﻳﻪ ﻋﻠﻰ ﻣﺸﺮﺏٍ ﻣﻌﺮﻭﻑٍ ،ﻷﻥﹼ ﺍﻟﺘﻔﺮﺩ ﻣﻄﻠﻮﺏ.
ﻭﻛﺬﻟﻚ ﳑﺎ ﻳﺸﺘﺖ ﺍﻟﺬﻫﻦ ،ﻭﻳﻮﺭِﺙ ﺍﻟﻐﻢ ، ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﺒِﻌﺎﺕ ﺍﳌﺎﻟﻴﺔﹸ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﳌﻌﻴﺸﻴﺔﹸ .
ﻭﻫﻨﺎﻙ ﺃﺻﻮﻝﹲ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔِ ﺃﺭﻳﺪ ﺫِﻛﺮﻫﺎ :
ﺃﻭﳍﺎ :ﻣﺎ ﻏﺎﻝ ﻣﻦِ ﺍﻗﺘﺼﺪ : ﻭﻣﻦ ﺃﺣﺴﻦ ﺍﻹﻧﻔﺎﻕ ،ﻭﺣﻔِﻆ ﻣﺎﻟﻪ ﺇﻻﱠ ﻟﻠﺤﺎﺟﺔ ،ﻭﺍﺟﺘﻨـﺐ
ﺍﻟﺘﺒﺬﻳﺮ ﻭﺍﻹﺳﺮﺍﻑ ،ﻭﺟﺪ ﺍﻟﻌﻮﻥ ﻣﻦ ﺍﷲِ ﴿ ﺇِﻥﱠ ﺍﻟﹾﻤﺒﺬﱢﺭِﻳﻦ ﻛﹶﺎﻧﻮﺍﹾ ﺇِﺧﻮﺍﻥﹶ ﺍﻟﺸﻴﺎﻃِﲔِ ﴾ ﴿ ،ﻭﺍﻟﱠﺬِﻳﻦ
ﺇِﺫﹶﺍ ﺃﹶﻧﻔﹶﻘﹸﻮﺍ ﻟﹶﻢ ﻳﺴﺮِﻓﹸﻮﺍ ﻭﻟﹶﻢ ﻳﻘﹾﺘﺮﻭﺍ ﻭﻛﹶﺎﻥﹶ ﺑﻴﻦ ﺫﹶﻟِﻚ ﹶﻗﻮﺍﻣﺎﹰ ﴾ .
ﺍﻟﺜﺎﱐ :ﻛﺴﺐ ﺍﳌﺎﻝ ﻣﻦ ﺍﻟﻮﺟﻮﻩِ ﺍﳌﹸﺒﺎﺣﺔِ ،ﻭﻫﺠﺮ ﻛﻞﱢ ﻛﺴﺐٍ ﳏﺮﻡٍ ،ﻓﺈﻥﱠ ﺍﷲ ﻃﻴـﺐ ﻻ
ﺨﺒِﻴﺚِ﴾ .
ﺠﺒﻚ ﻛﹶﺜﹾﺮﺓﹸ ﺍﻟﹾ
ﻳﻘﺒﻞﹸ ﺇﻻ ﻃﻴﺒﺎﹰ ،ﻭﺍﷲُ ﻻ ﻳﺒﺎﺭﻙ ﰲ ﺍﳌﻜﺴﺐِ ﺍﳋﺒﻴﺚِ ﴿ ﻭﻟﹶﻮ ﺃﹶﻋ
ﺍﻟﺜﺎﻟﺚ :ﺍﻟﺴﻌﻲ ﰲ ﻃﻠﺐِ ﺍﳌﺎﻝِ ﺍﳊﻼﻝِ ،ﻭﲨﻌﻪ ﻣﻦ ﺣﻠﱢﻪ ،ﻭﺗﺮﻙ ﺍﻟﻌﻄﺎﻟـﺔِ ﻭﺍﻟﺒﻄﺎﻟـﺔِ ،
ﻭﺍﺟﺘﻨﺎﺏِ ﺇﺯﺟﺎﺀِ ﺍﻷﻭﻗﺎﺕِ ﰲ ﺍﻟﺘﻔﺎﻫﺎﺕِ ،ﻓﻬﺬﺍ ﺍﺑﻦ ﻋﻮﻑ ﻳﻘﻮﻝ :ﺩﻟﱡﻮﱐ ﻋﻠﻰ ﺍﻟﺴﻮﻕِ ﴿ :ﻓﹶـﺈِﺫﹶﺍ
ﹸﻗﻀِﻴﺖِ ﺍﻟﺼﻠﹶﺎﺓﹸ ﻓﹶﺎﻧﺘﺸِﺮﻭﺍ ﻓِﻲ ﺍﻟﹾﺄﹶﺭﺽِ ﻭﺍﺑﺘﻐﻮﺍ ﻣِﻦ ﻓﹶﻀﻞِ ﺍﻟﻠﱠﻪِ ﻭﺍﺫﹾﻛﹸﺮﻭﺍ ﺍﻟﻠﱠـﻪ ﻛﹶـﺜِﲑﺍﹰ ﻟﱠﻌ ﱠﻠﻜﹸـﻢ
ﺗﻔﹾﻠِﺤﻮﻥﹶ ﴾ .
ﲦﻨﻚ ﺇﳝﺎﻧﻚ ﻭﺧﻠﹸﻘﹸﻚ
ﻣﺮ ﻫﺬﺍ ﺍﻟﺮﺟﻞﹸ ﺍﻟﻔﻘﲑ ﺍﳌﻌﺪﻭﻡ ، ﻭﻋﻠﻴﻪِ ﺃﲰﺎﻝﹲ ﺑﺎﻟﻴﺔﹲ ﻭﺛﻴﺎﺏ ﺭﺛﱠﺔ ،ﺟﺎﺋﻊ ﺍﻟﺒﻄﹾﻦ ،ﺣﺎﰲ ﺍﻟﻘﺪﻡِ
،ﻣﻐﻤﻮﺭ ﺍﻟﻨﺴﺐِ ،ﻻ ﺟﺎﻩ ﻭﻻ ﻣﺎﻝﹲ ﻭﻻ ﻋﺸﲑﺓﹲ ،ﻟﻴﺲ ﻟﻪ ﺑﻴﺖ ﻳﺄﻭﻱ ﺇﻟﻴﻪِ ،ﻭﻻ ﺃﺛﺎﺙ ﻭﻻ ﻣﺘﺎﻉ
،ﻳﺸﺮﺏ ﻣﻦ ﺍﳊﻴﺎﺽِ ﺍﻟﻌﺎﻣﺔِ ﺑﻜﻔﱠﻴﻪ ﻣﻊ ﺍﻟﻮﺍﺭﺩﻳﻦ ،ﻭﻳﻨﺎﻡ ﰲ ﺍﳌﺴﺠﺪِ ،ﳐﺪﺗﻪ ﺫﺭﺍﻋﻪ ،ﻭﻓﺮﺍﺷـﻪ
ﺍﻟﺒﻄﺤﺎﺀُ ،ﻟﻜﻨﻪ ﺻﺎﺣﺐ ﺫِﻛﺮٍ ﻟﺮﺑﻪ ﻭﺗﻼﻭﺓٍ ﻟﻜﺘﺎﺏِ ﻣﻮﻻﻩ ﻻ ﻳﻐﻴﺐ ﻋﻦِ ﺍﻟﺼﻒ ﺍﻷﻭﻝِ ﰲ ﺍﻟﺼﻼﺓِ
ﲰﻪِ ﻭﺻﺎﺡ ﺑﻪ )) :ﻳﺎ ﺟﻠﻴﺒﻴﺐ ﺃﻻ ﺗﺘـﺰﻭﺝ ؟ ((
ﻭﺍﻟﻘﺘﺎﻝِ ،ﻣﺮ ﺫﺍﺕ ﻳﻮﻡٍ ﺑﺮﺳﻮﻝِ ﺍﷲِ rﻓﻨﺎﺩﺍﻩ ﺑﺎ ِ
.ﻗﺎﻝ :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲِ ،ﻭﻣﻦ ﻳﺰﻭﺟﲏ ؟ ﻭﻻ ﻣﺎﻝﹲ ﻭﻻ ﺟﺎﻩ ؟ ﰒﱠ ﻣﺮ ﺑﻪ ﺃﺧﺮﻯ ،ﻓﻘﺎﻝ ﻟﻪ ﻣﺜﹾﻞ ﻗﻮﻟ ِﻪ
ﺍﻷﻭﻝِ ،ﻭﺃﺟﺎﺏ ﺑﻨﻔﺲِ ﺍﳉﻮﺍﺏ ،ﻭﻣﺮ ﺛﺎﻟﺜﺔﹰ ،ﻓﺄﻋﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺴﺆﺍﻝ ﻭﺃﻋﺎﺩ ﻫﻮ ﺍﳉﻮﺍﺏ ،ﻓﻘﺎﻝ : r
)) ﻳﺎ ﺟﻠﻴﺒﻴﺐ ، ﺍﻧﻄﻠِﻖ ﺇﱃ ﺑﻴﺖِ ﻓﻼﻥٍ ﺍﻷﻧﺼﺎﺭﻱ ﻭﻗﹸﻞﹾ ﻟﻪ :ﺭﺳﻮﻝﹸ ﺍﷲِ rﻳﻘﺮﺋﹸﻚ ﺍﻟﺴـﻼﻡ ،
ﻭﻳﻄﻠﺐ ﻣﻨﻚ ﺃﻥ ﺗﺰﻭﺟﲏ ﺑِﻨﺘﻚ (( .
ﻭﻫﺬﺍ ﺍﻷﻧﺼﺎﺭﻱ ﻣﻦ ﺑﻴﺖٍ ﺷﺮﻳﻒٍ ﻭﺃﺳﺮﺓٍ ﻣﻮﻗﺮﺓٍ ،ﻓﺎﻧﻄﻠﻖ ﺟﻠﻴﺒﻴﺐ ﺇﱃ ﻫﺬﺍ ﺍﻷﻧﺼـﺎﺭ
ﻱ
ﻭﻃﺮﻕ ﻋﻠﻴﻪ ﺍﻟﺒﺎﺏ ﻭﺃﺧﱪﻩ ﲟﺎ ﺃﻣﺮﻩ ﺑﻪ ﺭﺳﻮﻝﹸ ﺍﷲِ rﻓﻘﺎﻝ ﺍﻷﻧﺼﺎﺭﻱ : ﻋﻠـﻰ ﺭﺳـﻮﻝ ﺍﷲ r
ﺍﻟﺴﻼﻡ ، ﻭﻛﻴﻒ ﺃﹸﺯﻭﺟﻚ ﺑﻨﱵ ﻳﺎ ﺟﻠﻴﺒﻴﺐ ﻭﻻ ﻣﺎﻝﹲ ﻭﻻ ﺟﺎﻩ ؟ ﻭﺗﺴﻤﻊ ﺯﻭﺟﺘﻪ ﺍﳋﹶﺒـﺮ ﻓﺘﻌﺠـ
ﺐ
ﻭﺗﺘﺴﺎﺀﻝﹸ :ﺟﻠﻴﺒﻴﺐ ! ﻻ ﻣﺎﻝﹲ ﻭﻻ ﺟﺎﻩ ؟ ﻓﺘﺴﻤﻊ ﺍﻟﺒﻨﺖ ﺍﳌﺆﻣﻨﺔﹸ ﻛﻼﻡ ﺟﻠﻴﺒﻴﺐٍ ﻭﺭﺳﺎﻟﺔ ﺍﻟﺮﺳـﻮﻝِ
rﻓﺘﻘﻮﻝ ﻷﺑﻮﻳﻬﺎ :ﺃﺗﺮﺩﺍﻥِ ﻃﻠﺐ ﺭﺳﻮﻝِ ﺍﷲِ ، rﻻ ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪِﻩِ .
ﻭﺣﺼﻞ ﺍﻟﺰﻭﺍﺝ ﺍﳌﺒﺎﺭﻙ ﻭﺍﻟﺬﱡﺭﻳﺔﹸ ﺍﳌﺒﺎﺭﻛﺔﹸ ﻭﺍﻟﺒﻴﺖ ﺍﻟﻌﺎﻣﺮ ، ﺍﳌﺆﺳﺲ ﻋﻠﻰ ﺗﻘـﻮﻯ ﻣـﻦ ﺍ ِ
ﷲ
ﻭﺭﺿﻮﺍﻥٍ ،ﻭﻧﺎﺩﻯ ﻣﻨﺎﺩﻱ ﺍﳉﻬﺎﺩِ ،ﻭﺣﻀﺮ ﺟﻠﻴﺒﻴﺐ ﺍﳌﻌﺮﻛﺔ ،ﻭﻗﺘﻞ ﺑﻴﺪﻩ ﺳﺒﻌﺔﹰ ﻣﻦ ﺍﻟﻜﻔـﺎﺭِ ،ﰒ
ﻗﹸﺘﻞ ﰲ ﺳﺒﻴﻞِ ﺍﷲِ ،ﻭﺗﻮﺳﺪ ﺍﻟﺜﺮﻯ ﺭﺍﺿﻴﺎﹰ ﻋﻦ ﺭﺑﻪ ﻭﻋﻦ ﺭﺳﻮﻟِﻪ rﻭﻋﻦ ﻣﺒﺪﺋِﻪ ﺍﻟﺬﻱ ﻣﺎﺕ ﻣـ ﻦ
ﺃﺟﻠِﻪِ ،ﻭﻳﺘﻔﻘﱠﺪ ﺍﻟﺮﺳﻮﻝﹸ rﺍﻟﻘﺘﻠﻰ ،ﻓﻴﺨﱪﻩ ﺍﻟﻨﺎﺱ ﺑﺄﲰﺎﺋِﻬﻢ ،ﻭﻳﻨﺴﻮﻥ ﺟﻠﻴﺒﻴﺒﺎﹰ ﰲ ﻏﻤﺮﺓِ ﺍﳊﺪﻳﺚ
،ﻷﻧﻪ ﻟﻴﺲ ﻻﻣﻌﺎﹰ ﻭﻻ ﻣﺸﻬﻮﺭﺍﹰ ،ﻭﻟﻜﻦ ﺍﻟﺮﺳﻮﻝ rﻳﺬﻛﹸﺮ ﺟﻠﻴﺒﻴﺒﺎﹰ ﻭﻻ ﻳﻨﺴﺎﻩ ، ﻭﳛﻔﻆﹸ ﺍﲰـﻪ ﰲ
ﺍﻟﺰﺣﺎﻡِ ﻭﻻ ﻳﻐﻔﻠﻪ ،ﻭﻳﻘﻮﻝﹸ )) :ﻟﻜﻨﲏ ﺃﻓﻘِﺪ ﺟﻠﻴﺒﻴﺒﺎﹰ (( .
ﻭﳚﺪﻩ ﻭﻗﺪ ﺗﺪﺛﱠﺮ ﺑﺎﻟﺘﺮﺍﺏ ،ﻓﻴﻨﻔﺾ ﺍﻟﺘﺮﺍﺏ ﻋﻦ ﻭﺟﻬﻪ ﻭﻳﻘﻮﻝﹸ ﻟﻪ )) :ﹶﻗﺘﻠﹾـﺖ ﺳـﺒﻌﺔ ﰒ
ﹸﻗﺘِﻠﹾﺖ ؟ ﺃﻧﺖ ﻣﲏ ﻭﺃﻧﺎ ﻣﻨﻚ ،ﺃﻧﺖ ﻣﲏ ﻭﺃﻧﺎ ﻣﻨﻚ ،ﺃﻧﺖ ﻣﲏ ﻭﺃﻧﺎ ﻣﻨﻚ (( .ﻭﻳﻜﻔـﻲ ﻫـﺬﺍ
ﺍﻟﻮﺳﺎﻡ ﺍﻟﻨﺒﻮﻱ ﺟﻠﻴﺒﻴﺒﺎﹰ ﻋﻄﺎﺀً ﻭﻣﻜﺎﻓﺄﺓﹰ ﻭﺟﺎﺋﺰﺓﹰ .
ﺇﻥﱠ ﲦﻦ ﺟﻠﻴﺒﻴﺐٍ ،ﺇﳝﺎﻧﻪ ﻭﺣﺐ ﺭﺳﻮﻝِ ﺍﷲِ rﻟﻪ ،ﻭﺭﺳﺎﻟﺘﻪ ﺍﻟﱵ ﻣﺎﺕ ﻣﻦ ﺃﺟﻠِﻬـﺎ .ﺇﻥﱠ
ﻓﻘﺮﻩ ﻭﻋﺪﻣﻪ ﻭﺿﺂﻟﺔﹸ ﺃﺳﺮﺗِﻪ ﱂ ﺗﺆﺧﺮﻩ ﻋﻦ ﻫﺬﺍ ﺍﻟﺸﺮﻑِ ﺍﻟﻌﻈﻴﻢِ ﻭﺍﳌﻜﺴﺐ ﺍﻟﻀﺨﻢِ ،ﻟﻘـﺪ ﺣـﺎﺯ
ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﻟﺮﺿﺎ ﻭﺍﻟﻘﺒﻮﻝ ﻭﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﴿ :ﻓﹶﺮِﺣِﲔ ﺑِﻤﺎ ﺁﺗﺎﻫﻢ ﺍﻟﻠﹼﻪ ﻣِـﻦ ﻓﹶﻀـﻠِﻪِ
ﻭﻳﺴﺘﺒﺸِﺮﻭﻥﹶ ﺑِﺎﻟﱠﺬِﻳﻦ ﻟﹶﻢ ﻳ ﹾﻠﺤﻘﹸﻮﺍﹾ ﺑِﻬِﻢ ﻣﻦ ﺧﻠﹾﻔِﻬِﻢ ﺃﹶﻻﱠ ﺧﻮﻑ ﻋ ﹶﻠﻴﻬِﻢ ﻭﻻﹶ ﻫﻢ ﻳﺤﺰﻧﻮﻥﹶ ﴾ .
ﺇﻥﱠ ﻗﻴﻤﺘﻚ ﰲ ﻣﻌﺎﻧﻴﻚ ﺍﳉﻠﻴﻠﺔِ ﻭﺻﻔﺎﺗِﻚ ﺍﻟﻨﺒﻴﻠﺔِ .
ﺇﻥﱠ ﺳﻌﺎﺩﺗﻚ ﰲ ﻣﻌﺮﻓﺘِﻚ ﻟﻸﺷﻴﺎﺀِ ﻭﺍﻫﺘﻤﺎﻣﺎﺗِﻚ ﻭﲰﻮﻙ .
ﺇﻥﱠ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻌﻮﺯ ﻭﺍﳋﻤﻮﻝ ،ﻣﺎ ﻛﺎﻥ -ﻳﻮﻣﺎﹰ ﻣﻦ ﺍﻷﻳﺎﻡِ -ﻋﺎﺋﻘﺎﹰ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﻔﻮﻕِ ﻭﺍﻟﻮﺻﻮ ِﻝ
ﻭﺍﻻﺳﺘﻌﻼﺀِ .ﻫﻨﻴﺌﺎﹰ ﳌﻦ ﻋﺮﻑ ﲦﻨﻪ ﻓﻌﻼﹰ ﺑﻨﻔﺴِﻪ ،ﻭﻫﻨﻴﺌﺎﹰ ﳌﻦ ﺃﺳﻌﺪ ﻧﻔﺴﻪ ﺑﺘﻮﺟﻴﻬﻪِ ﻭﺟﻬﺎﺩِﻩ ﻭﻧﺒِﻠﻪ ،
ﻭﻫﻨﻴﺌﺎﹰ ﳌﻦ ﺃﺣﺴﻦ ﻣﺮﺗﻴﻦ ،ﻭﺳﻌﺪ ﰲ ﺍﳊﻴﺎﺗﲔِ ،ﻭﺃﻓﻠﺢ ﰲ ﺍﻟﻜﺮﺗﻴﻦِ ،ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ .
ﻳﺎ ﺳﻌﺎﺩﺓ ﻫﺆﻻﺀ
ﺠﻨﺒﻬﺎ ﺍﻟﹾﺄﹶﺗﻘﹶﻰ} {١٧ﺍﻟﱠـﺬِﻱ ﻳـﺆﺗِﻲ ﻣﺎﻟﹶـﻪ
ﺃﺑﻮ ﺑﻜﺮٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ : - ﺑﺂﻳﺔٍ ﴿ :ﻭﺳﻴ
ﻳﺘﺰﻛﱠﻰ ﴾ .
ﻋﻤﺮ - ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ : -ﲝﺪﻳﺚِ )) :ﺭﺃﻳﺖ ﻗﺼﺮﺍﹰ ﺃﺑﻴﺾ ﰲ ﺍﳉﻨﺔِ ،ﻗﻠﺖ : ﳌﻦ ﻫـﺬﺍ
ﺍﻟﻘﺼﺮ ؟ ﻗﻴﻞ ﱄ :ﻟﻌﻤﺮ ﺑﻨﺶ ﺍﳋﻄﺎﺏِ (( .
ﻭﻋﺜﻤﺎﻥﹸ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ : - ﺑﺪﻋﺎﺀِ )) :ﺍﻟﻠﻬﻢ ﺍﻏﻔﹾﺮ ﻟﻌﺜﻤﺎﻥ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺫﻧﺒِـﻪ ﻭﻣـﺎ
ﺗﺄﺧﺮ (( .
ﻭﻋﻠﻲ - ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )) : - ﺭﺟﻞﹲ ﳛﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ ،ﻭﳛﺒﻪ ﺍﷲ ُ ﻭﺭﺳﻮﻟﹸﻪ (( .
ﻭﺳﻌﺪ ﺑﻦ ﻣﻌﺎﺫٍ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )) : - ﺍﻫﺘﺰ ﻟﻪ ﻋﺮﺵ ﺍﻟﺮﲪﻦِ (( .
ﻭﻋﺒﺪﺍﷲِ ﺑﻦ ﻋﻤﺮٍﻭ ﺍﻷﻧﺼﺎﺭﻱ - ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ)) :- ﻛﻠﱠﻤﻪ ﺍﷲُ ﻛِﻔﺎﺣﺎﹰ ﺑﻼ ﺗﺮﺟﻤﺎﻥ (( .
ﻭﺣﻨﻈﹶﻠﹶﺔﹸ -ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ )) : - ﻏﺴﻠﺘﻪ ﻣﻼﺋﻜﺔﹸ ﺍﻟﺮﲪﻦِ (( .
ﻭﻳﺎ ﺷﻘﺎﻭﺓ ﻫﺆﻻﺀ
ﻓﺮﻋﻮﻥﹸ ﴿ :ﺍﻟﻨﺎﺭ ﻳﻌﺮﺿﻮﻥﹶ ﻋ ﹶﻠﻴﻬﺎ ﻏﹸﺪﻭﺍﹰ ﻭ ﻋﺸِﻴﺎﹰ ﴾ .
ﺨﺴﻔﹾﻨﺎ ﺑِﻪِ ﻭﺑِﺪﺍﺭِﻩِ ﺍﻟﹾﺄﹶﺭﺽ. ﴾
ﻭﻗﺎﺭﻭﻥﹸ ﴿ :ﻓﹶ
ﻭﺍﻟﻮﻟﻴﺪ ﺑﻦ ﺍﳌﻐﲑﺓ ﴿ :ﺳﺄﹸﺭﻫِﻘﹸﻪ ﺻﻌﻮﺩﺍﹰ ﴾ .
ﻭﺃﹸﻣﻴﺔﹸ ﺑﻦ ﺧﻠﻒ ﴿ :ﻭﻳﻞﹲ ﻟﱢﻜﹸﻞﱢ ﻫﻤﺰﺓٍ ﻟﱡﻤﺰﺓٍ ﴾ .
ﻭﺃﺑﻮ ﳍﺐٍ ﴿ :ﺗﺒﺖ ﻳﺪﺍ ﺃﹶﺑِﻲ ﻟﹶﻬﺐٍ ﻭﺗﺐ. ﴾
ﻭﺍﻟﻌﺎﺹ ﺑﻦ ﻭﺍﺋﻞٍ ﴿ :ﻛﹶﻠﱠﺎ ﺳﻨﻜﹾﺘﺐ ﻣﺎ ﻳﻘﹸﻮﻝﹸ ﻭﻧﻤﺪ ﻟﹶﻪ ﻣِﻦ ﺍﻟﹾﻌﺬﹶﺍﺏِ ﻣﺪﺍﹰ ﴾ .
ﻭﻗﻔــــــﺔ
» ﻗﻠﱠﺔﹸ ﺍﻟﺘﻮﻓﻴﻖِ ﻭﻓﺴﺎﺩ ﺍﻟﺮﺃﻱ ،ﻭﺧﻔﺎﺀُ ﺍﳊﻖ ﻭﻓﺴﺎﺩ ﺍﻟﻘﻠﺐ ،ﻭﲬﻮﻝﹸ ﺍﻟـﺬﱢﻛﹾﺮِ ،ﻭﺇﺿـﺎﻋ ﹸﺔ
ﺍﻟﻮﻗﺖِ ،ﻭﻧﻔﹾﺮﺓﹸ ﺍﳋﻠﹾﻖ ،ﻭﺍﻟﻮﺣﺸﺔﹸ ﺑﲔ ﺍﻟﻌﺒﺪِ ﻭﺑﲔ ﺭﺑﻪ ،ﻭﻣﻨﻊ ﺇﺟﺎﺑﺔِ ﺍﻟﺪﻋﺎﺀِ ،ﻭﻗﺴﻮﺓﹸ ﺍﻟﻘﻠـﺐِ ،
ﻭﳏﻖ ﺍﻟﱪﻛﺔِ ﰲ ﺍﻟﺮﺯﻕِ ﻭﺍﻟﻌﻤﺮِ ،ﻭﺣﺮﻣﺎﻥﹸ ﺍﻟﻌﻠﻢِ ،ﻭﻟﺒﺎﺱ ﺍﻟﺬﱡﻝﱢ ،ﻭﺇﻫﺎﻧﺔﹸ ﺍﻟﻌﺪﻭ ﻭﺿﻴﻖ ﺍﻟﺼـﺪﺭِ ،
ﻭﺍﻻﺑﺘﻼﺀُ ﺑﻘﺮﻧﺎﺀِ ﺍﻟﺴﻮﺀِ ﺍﻟﺬﻳﻦ ﻳﻔﺴﺪﻭﻥ ﺍﻟﻘﻠﺐ ﻭﻳﻀﻴﻌﻮﻥ ﺍﻟﻮﻗﺖ ،ﻭﻃﻮﻝﹸ ﺍﳍﻢ ، ﻭﺿﻨﻚ ﺍﳌﻌﻴﺸ ِﺔ
،ﻭﻛﹶﺴﻒ ﺍﻟﺒﺎﻝِ ...ﺗﺘﻮﻟﱠﺪ ﻣﻦ ﺍﳌﻌﺼﻴﺔِ ﻭﺍﻟﻐﻔﻠِﺔ ﻋﻦ ﺫﻛﺮِ ﺍﷲِ ،ﻛﻤﺎ ﻳﺘﻮﻟﱠﺪ ﺍﻟﺰﺭﻉ ﻋـﻦ ﺍﳌـﺎﺀِ ،
ﻭﺍﻹﺣﺮﺍﻕ ﻋﻦ ﺍﻟﻨﺎﺭِ .ﻭﺃﺿﺪﺍﺩ ﻫﺬﻩ ﺗﺘﻮﻟﱠﺪ ﻋﻦ ﺍﻟﻄﺎﻋﺔِ « .
» ﺃﻣﺎ ﺗﺄﺛﲑ ﺍﻻﺳﺘﻐﻔﺎﺭِ ﰲ ﺩﻓﹾﻊ ﺍﳍﻢ ﻭﺍﻟﻐﻢ ﻭﺍﻟﻀﻴﻖِ ،ﻓﻤِﻤﺎ ﺍﺷﺘﺮﻙ ﰲ ﺍﻟﻌﻠﹾﻢِ ﺑﻪ ﺃﻫﻞﹸ ﺍﳌﻠـﻞِ
ﻭﻋﻘﻼﺀُ ﻛﻞﱢ ﺃﻣﺔ ،ﺇﻥﱠ ﺍﳌﻌﺎﺻﻲ ﻭﺍﻟﻔﺴﺎﺩ ﺗﻮﺟِﺐ ﺍﳍﻢ ﻭﺍﻟﻐﻢ ، ﻭﺍﳋﻮﻑ ﻭﺍﳊﺰﻥ ،ﻭﺿِﻴﻖ ﺍﻟﺼﺪﺭ ،
ﻭﺃﻣﺮﺍﺽ ﺍﻟﻘﻠﺐ ،ﺣﱴ ﺇﻥﹼ ﺃﻫﻠﻬﺎ ﺫﺍ ﻗﻀﻮﺍ ﻣﻨﻬﺎ ﺃﻭﻃﺎﺭﻫﺎ ،ﻭﺳﺌﻤﺘﻬﺎ ﻧﻔﻮﺳﻬﻢ ،ﺍﺭﺗﻜﺒﻮﻫﺎ ﺩﻓﻌﺎﹰ ﳌﺎ
ﳚﺪﻭﻧﻪ ﰲ ﺻﺪﻭﺭﻫِﻢ ﻣﻦ ﺍﻟﻀﻴﻖِ ﻭﺍﳍﻢ ﻭﺍﻟﻐﻢ ، ﻛﻤﺎ ﻗﺎﻝ ﺷﻴﺦ ﺍﻟﻔﺴﻮﻕِ :
ﻭﻗﻔـــــﺔﹲ
» ﻟﻴﺲ ﰲ ﺍﻟﻮﺟﻮﺩ ﺷﻲﺀٌ ﺃﺻﻌﺐ ﻣﻦ ﺍﻟﺼﱪِ ،ﺇﻣﺎ ﻋﻦ ﺍﶈﺒﻮﺏِ ،ﺃﻭ ﻋﻠـﻰ ﺍﳌﻜﺮﻭﻫـﺎﺕِ.
ﻭﺧﺼﻮﺻﺎﹰ ﺇﺫﺍ ﺍﻣﺘﺪ ﺍﻟﺰﻣﺎﻥ ،ﺃﻭ ﻭﻗﻊ ﺍﻟﻴﺄﺱ ﻣﻦ ﺍﻟﻔﺮﺝِ .ﻭﺗﻠﻚ ﺍﳌﺪﺓﹸ ﲢﺘﺎﺝ ﺇﱃ ﺯﺍﺩٍ ﻳﻘﻄـﻊ ﺑـﻪ
ﺳﻔﺮﻫﺎ ،ﻭﺍﻟﺰﺍﺩ ﻳﺘﻨﻮﻉ ﻣﻦ ﺃﺟﻨﺎﺱٍ :
ﻓﻤﻨﻪ :ﺗﻠﻤﺢ ﻣﻘﺪﺍﺭِ ﺍﻟﺒﻼﺀِ ،ﻭﻗﺪ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ .
ﻭﻣﻨﻪ :ﺃﻧﻪ ﰲ ﺣﺎﻝِ ﻓﻮﻗﻬﺎ ﺃﻋﻈﻢ ﻣﻨﻬﺎ ،ﻣﺜﻞ ﺃﻥ ﻳﺒﺘﻠﻰ ﺑﻔﻘﹾﺪِ ﻭﻟﺪٍ ﻭﻋﻨﺪﻩ ﺃﻋﺰ ﻣﻨﻪ .
ﻭﻣﻦ ﺫﻟﻚ :ﺭﺟﺎﺀ ﺍﻟﻌِﻮﺽِ ﰲ ﺍﻟﺪﻧﻴﺎ .
ﻭﻣﻨﻪ :ﺗﻠﻤﺢ ﺍﻷﺟﺮِ ﰲ ﺍﻵﺧﺮﺓِ .ﻭﻣﻨﻪ :ﺍﻟﺘﻠﺬﱡﺫﹸ ﺑﺘﺼﻮﻳﺮِ ﺍﳌﺪﺡِ ﻭﺍﻟﺜﻨﺎﺀِ ﻣﻦ ﺍﳋﻠﹾـﻖِ ﻓﻴﻤـﺎ
ﳝﺪﺣﻮﻥ ﻋﻠﻴﻪ ،ﻭﺍﻷﺟﺮ ﻣﻦ ﺍﳊﻖ ﻋﺰ ﻭﺟﻞﱠ .
ﻭﻣﻦ ﺫﻟﻚ :ﺃﻥ ﺍﳉﺰﻉ ﻻ ﻳﻔﻴﺪ ، ﺑﻞ ﻳﻔﻀﺢ ﺻﺎﺣِﺒﻪ.
ﺇﱃ ﻏﻴﺮِ ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﻘﺪﺣﻬﺎ ﺍﻟﻌﻘﻞﹸ ﻭﺍﻟﻔﻜﺮ ، ﻓﻠﻴﺲ ﰲ ﻃﺮﻳﻖِ ﺍﻟﺼﱪِ ﻧﻔﻘﺔﹲ ﺳﻮﺍﻫﺎ
،ﻓﻴﻨﺒﻐﻲ ﻟﻠﺼﺎﺑﺮِ ﺃﻥ ﻳﺸﻐﻞ ﺎ ﻧﻔﺴﻪ ،ﻭﻳﻘﻄﻊ ﺎ ﺳﺎﻋﺎﺕِ ﺍﺑﺘﻼِﺋﻪِ « .
ﻣﻦ ﻫﻢ ﺍﻷﻭﻟﻴﺎﺀُ
ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ :ﺍﻧﺘﻈﺎﺭ ﺍﻷﺫﺍﻥِ ﺑﺎﻷﺷﻮﺍﻕِ ،ﻭﺍﻟﺘﻬﺎﻓﹸﺖ ﻋﻠﻰ ﺗﻜﺒﲑﺓِ ﺍﻹﺣﺮﺍﻡِ ،ﻭﺍﻟﻮﻟﹶ ﻪ
ﺑﺎﻟﺼﻒ ﺍﻷﻭﻝِ ،ﻭﻣﺪﺍﻭﻣﺔِ ﺍﳉﻠﻮﺱِ ﰲ ﺍﻟﺮﻭﺿﺔِ ،ﻭﺳﻼﻣﺔﹸ ﺍﻟﺼﺪﺭِ ،ﻭﻇﻬﻮﺭ ﻣﺮﺍﺳـﻴﻢِ ﺍﻟﺴـﻨﺔِ ،
ﻭﻛﺜﺮﺓﹸ ﺍﻟﺬﱢﻛﺮِ ،ﻭﺃﻛﻞ ﺍﳊﻼﻝِ ،ﻭﺗﺮﻙ ﻣﺎ ﻻ ﻳﻌﲏ ،ﻭﺍﻟﺮﺿﺎ ﺑﺎﻟﻜﻔﺎﻑِ ،ﻭﺗﻌﻠﱡﻢ ﺍﶈﻲِ ﻛﺘﺎﺑﺎﹰ ﻭﺳﻨﺔﹰ
،ﻭﻃﻼﻗﺔﹸ ﺍﳌﹸﺤﻴﺎ ،ﻭﺍﻟﺘﻮﺟﻊ ﳌﺼﺎﺋﺐ ﺍﳌﺴﻠﻤﲔ ،ﻭﺗﺮﻙ ﺍﳋﻼﻑِ ،ﻭﺍﻟﺼـﱪ ﻟﻠﺸـﺪﺍﺋﺪِ ،ﻭﺑـﺬﹾﻝﹸ
ﺍﳌﻌﺮﻭﻑِ .
ﺍﻟﺘﻮﺳﻂﹸ ﰲ ﺍﳌﻌﻴﺸﺔِ ﺃﻓﻀﻞﹸ ﻣﺎ ﻳﻜﻮﻥﹸ ،ﻓﻼ ﻏﲎ ﻣﻄﻐﻴﺎﹰ ﻭﻻ ﻓﻘﺮﺍﹰ ﻣﻨﺴﻴﺎﹰ ،ﻭﺇﳕﺎ ﻣـﺎ ﻛﻔـﻰ
ﻭﺷﻔﻰ ،ﻭﻗﻀﻰ ﺍﻟﻐﺮﺽ ،ﻭﺃﺗﻰ ﺑﺎﳌﻘﺼﻮﺩِ ﰲ ﺍﳌﻌﻴﺸﺔِ ،ﻓﻬﻮ ﺃﺟﻞﱡ ﺍﻟﻌـﻴﺶِ ﻋﺎﺋـﺪﺓﹰ ،ﻭﺃﺣﺴـﻦ
ﺍﻟﻘﻮﺕِ ﻓﺎﺋﺪﺓﹰ .
ﻭﺍﻟﻜﻔﺎﻳﺔﹸ :ﺑﻴﺖ ﺗﺴﻜﹸﻨﻪ ، ﻭﺯﻭﺟﺔﹲ ﺗﺄﻭﻱ ﺇﻟﻴﻬﺎ ،ﻭﻣﺮﻛﺐ ﺣﺴﻦ ، ﻭﻣﺎ ﻳﻜﻔﻲ ﻣﻦ ﺍﳌـﺎﻝِ
ﻟﺴﺪ ﺍﳊﺎﺟﺔِ ﻭﻗﻀﺎﺀِ ﺍﻟﻼﺯﻡِ
ﺍﷲُ ﻟﻄﻴﻒ ﺑﻌﺒﺎﺩِﻩِ
ﺃﺧﱪﱐ ﺃﺣﺪ ﺃﻋﻴﺎﻥِ ﻣﺪﻳﻨﺔِ ﺍﻟﺮﻳﺎﺽِ ﺃﻧﻪ ﰲ ﻋﺎﻡ ١٣٧٦ﻫـ ،ﺫﻫﺐ ﳎﻤﻮﻋﺔﹲ ﻣﻦ ﺍﻟﺒﺤـﺎﺭ ِﺓ
ﻣﻦ ﺃﻫﻞِ ﺍﳉﺒﻴﻞِ ﺇﱃ ﺍﻟﺒﺤﺮِ ،ﻳﺮﻳﺪﻭﻥ ﺍﺻﻄﻴﺎﺩ ﺍﻟﺴﻤﻚِ ،ﻭﻣﻜﺜﻮﺍ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﺑﻠﻴﺎﻟﻴﻬﻦ ﱂ ﳛﺼـﻠﹸﻮﺍ
ﻋﻠﻰ ﲰﻜﺔٍ ﻭﺍﺣﺪﺓٍ ،ﻭﻛﺎﻧﻮﺍ ﻳﺼﻠﻮﻥ ﺍﻟﺼﻠﻮﺍﺕِ ﺍﳋﻤﺲ ،ﻭﲜﺎﻧﺒﻬﻢ ﳎﻤﻮﻋﺔﹲ ﺃﺧﺮﻯ ﻻ ﺗﺴـﺠﺪِ
ﷲ
ﺳﺠﺪﺓﹰ ،ﻭﻻ ﺗﺼﻠﹼﻲ ﺻﻼﺓﹰ ،ﻭﺇﺫﺍ ﻫﻢ ﻳﺼﻴﺪﻭﻥ ،ﻭﳛﺼﻠﻮﻥ ﻋﻠﻰ ﻃﻠﺒِﻬﻢ ﻣﻦ ﻫﺬﺍ ﺍﻟﺒﺤﺮِ ،ﻓﻘـﺎﻝ
ﺑﻌﺾ ﻫﺆﻻﺀِ ﺍﻤﻮﻋﺔِ :ﺳﺒﺤﺎﻥ ﺍﷲِ ! ﳓﻦ ﻧﺼﻠﻲ ﷲِ ﻋﺰ ﻭﺟﻞﱠ ﺻﻼﺓٍ ،ﻭﻣﺎ ﺣﺼﻠﹾﻨﺎ ﻋﻠﻰ ﺷـﻲ ٍﺀ
ﻣﻦ ﺍﻟﺼﻴﺪِ ،ﻭﻫﺆﻻﺀ ﻻ ﻳﺴﺠﺪﻭﻥ ﷲِ ﺳﺠﺪﺓﹰ ﻭﻫﺎ ﻫﻮ ﺻﻴﺪﻫﻢ !! ﻓﻮﺳﻮﺱ ﳍﻢ ﺍﻟﺸﻴﻄﺎﻥﹸ ﺑﺘـﺮﻙِ
ﺍﻟﺼﻼﺓِ ،ﻓﺘﺮﻛﹸﻮﺍ ﺻﻼﺓ ﺍﻟﻔﺠﺮِ ،ﰒ ﺻﻼﺓ ﺍﻟﻈﻬﺮِ ،ﰒ ﺻﻼﺓ ﺍﻟﻌﺼﺮِ ،ﻭﺑﻌﺪ ﺻﻼﺓِ ﺍﻟﻌﺼﺮِ ﺃﺗﻮﺍ ﺇﱃ
ﺍﻟﺒﺤﺮِ ﻓﺼﺎﺩﻭﺍ ﲰﻜﺔﹰ ،ﻓﺄﺧﺮﺟﻮﻫﺎ ﻭﺑﻘﺮﻭﺍ ﺑﻄﻨﻬﺎ ،ﻓﻮﺟﺪﺍ ﻓﻴﻬﺎ ﻟﺆﻟﺆﺓﹰ ﲦﻴﻨﺔﹰ ،ﻓﺄﺧـﺬﻫﺎ ﺃﺣـﺪﻫﻢ
ﺑﻴﺪِﻩ ،ﻭﻗﻠﱠﺒﻬﺎ ﻭﻧﻈﺮ ﺇﻟﻴﻬﺎ ،ﻭﻗﺎﻝ :ﺳﺒﺤﺎﻥ ﺍﷲِ ! ﳌﺎ ﺃﻃﹾﻌﻨﺎ ﺍﷲ ﻣﺎ ﺣﺼﻠﻨﺎ ﻋﻠﻴﻬﺎ ،ﻭﳌـﺎ ﻋﻴﻨـﺎﻩ
ﺣﺼﻠﹾﻨﺎ ﻋﻠﻴﻬﺎ !! ﺇﻥ ﻫﺬﺍ ﺍﻟﺮﺯﻕ ﻓﻴﻪ ﻧﻈﺮ . ﰒ ﺃﺧﺬ ﺍﻟﻠﺆﻟﺆﺓ ﻭﺭﻣﻰ ﺎ ﰲ ﺍﻟﺒﺤﺮِ ،ﻭﻗﺎﻝ :ﻳﻌﻮﺿﻨﺎ
ﺍﷲُ ،ﻭﺍﷲِ ﻻ ﺁﺧﺬﹸﻫﺎ ﻭﻗﺪ ﺣﺼﻠﺖ ﻟﻨﺎ ﺑﻌﺪ ﺃﻥ ﺗﺮﻛﹾﻨﺎ ﺍﻟﺼﻼﺓ ،ﻫﻴﺎ ﺍﺭﲢﻠﹸﻮﺍ ﺑﻨﺎ ﻣﻦ ﻫـﺬﺍ ﺍﳌﻜـﺎﻥ
ﺍﻟﺬﻱ ﻋﺼﻴﻨﺎ ﺍﷲ ﻓﻴﻪ ،ﻓﺎﺭﲢﻠﹸﻮﺍ ﻣﺎ ﻳﻘﺎﺭﺏ ﺛﻼﺛﺔ ﺃﻣﻴﺎﻝٍ ،ﻭﻧﺰﻟﹸﻮﺍ ﻫﻨﺎﻙ ﰲ ﺧﻴﻤﺘِﻬﻢ ،ﰒ ﺍﻗﺘﺮﺑﻮﺍ ﻣﻦ
ﺍﻟﺒﺤﺮِ ﺛﺎﻧﻴﺔ ،ﻓﺼﺎﺩﻭﺍ ﲰﻜﺔ ﺍﻟﻜﻨﻌﺪ ،ﻓﺒﻘﺮﻭﺍ ﺑﻄﻨﻬﺎ ﻓﻮﺟﺪﻭﺍ ﺍﻟﻠﺆﻟﺆﺓ ﰲ ﺑﻄﻦِ ﺗﻠـﻚ ﺍﻟﺴـﻤﻜﺔِ ،
ﻭﻗﺎﻟﻮﺍ :ﺍﳊﻤﺪ ﷲِ ﺍﻟﺬﻱ ﺭﺯﻗﻨﺎ ﺭﺯﻗﺎﹰ ﻃﻴﺒﺎﹰ .ﺑﻌﺪ ﺃﻥﹾ ﺑﺪﺅﻭﺍ ﻳﺼﻠﱡﻮﻥ ﻭﻳﺬﻛﺮﻭﻥ ﺍﷲ ﻭﻳﺴـﺘﻐﻔﺮﻭﻧﻪ ،
ﻓﺄﺧﺬﻭﺍ ﺍﻟﻠﺆﻟﺆﺓ .ﺍﻫـ .
ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻛﺎﻥ ﻣﻦ ﺫﻱ ﻗﺒﻞ ،ﰲ ﻭﻗﺖ ﻣﻌﺼﻴﺔٍ ،ﻭﻛﺎﻥ ﺭﺯﻗﺎﹰ ﺧﺒﻴﺜﺎﹰ ،ﻭﺍﻧﻈـﺮ ﻛﻴـﻒ
ﺃﺻﺒﺢ ﺍﻵﻥ ﰲ ﻭﻗﺖِ ﻃﺎﻋﺔٍ ،ﻭﺃﺻﺒﺢ ﺭﺯﻗﺎﹰ ﻃﻴﺒﺎﹰ ﴿ .ﻭﻟﹶﻮ ﺃﹶﻧﻬﻢ ﺭﺿﻮﺍﹾ ﻣﺎ ﺁﺗﺎﻫﻢ ﺍﻟﻠﹼـﻪ ﻭﺭﺳـﻮﻟﹸﻪ
ﻭﻗﹶﺎﻟﹸﻮﺍﹾ ﺣﺴﺒﻨﺎ ﺍﻟﻠﹼﻪ ﺳﻴ ﺆﺗِﻴﻨﺎ ﺍﻟﻠﹼﻪ ﻣِﻦ ﻓﹶﻀﻠِﻪِ ﻭﺭﺳﻮﻟﹸﻪ ﺇِﻧﺎ ﺇِﻟﹶﻰ ﺍﻟﻠﹼﻪِ ﺭﺍ ِﻏﺒﻮﻥﹶ ﴾ .
ﺇﻧﻪ ﻟﻄﻒ ﺍﷲِ ،ﻭﻣﻦ ﺗﺮﻙ ﺷﻴﺌﺎﹰ ﷲِ ﻋﻮﺿﻪ ﺍﷲُ ﺧﲑﺍﹰ ﻣﻨﻪ .
ﻳﺬﻛﱢﺮﱐ ﻫﺬﺍ ﺑﻘﺼﺔٍ ﻟﻌﻠﻲ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ، -ﻭﻗﺪ ﺩﺧﻞ ﻣﺴﺠﺪ ﺍﻟﻜﻮﻓﺔِ ﻟﻴﺼﻠﻲ ﺭﻛﻌﱵ
ﺍﻟﻀﺤﻰ ،ﻓﻮﺟﺪ ﻏﻼﻣﺎﹰ ﻋﻨﺪ ﺍﻟﺒﺎﺏِ ،ﻓﻘﺎﻝ :ﻳﺎ ﻏﻼﻡ ، ﺍﺣﺒﺲ ﺑﻐﻠﱵ ﺣﱴ ﺃﺻﻠﻲ .ﻭﺩﺧﻞ ﻋﻠـﻲ
ﺍﳌﺴﺠﺪ ،ﻳﺮﻳﺪ ﺃﻥ ﻳﻌﻄﻲ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﺩﺭﳘﺎﹰ ،ﺟﺰﺍﺀ ﺣﺒﺴﻪ ﻟﻠﺒﻐﻠﺔِ ،ﻓﻠﻤﺎ ﺩﺧﻞ ﻋﻠﻲ ﺍﳌﺴـﺠﺪ ،
ﺃﺗﻰ ﺍﻟﻐﻼﻡ ﺇﱃ ﺧﻄﺎﻡِ ﺍﻟﺒﻐﻠﺔِ ،ﻓﺎﻗﺘﻠﻌﻪ ﻣﻦ ﺭﺃﺳِﻬﺎ ﻭﺫﻫﺐ ﺑﻪ ﺇﱃ ﺍﻟﺴﻮﻕِ ﻟﻴﺒﻴﻌﻪ ،ﻭﺧﺮﺝ ﻋﻠﻲ ﻓﻤﺎ
ﻭﺟﺪ ﺍﻟﻐﻼﻡ ،ﻭﻭﺟﺪ ﺍﻟﺒﻐﻠﺔ ﺑﻼ ﺧﻄﺎﻡٍ ،ﻓﺄﺭﺳﻞ ﺭﺟﻼﹰ ﰲ ﺃﺛﺮِﻩِ ،ﻭﻗﺎﻝ :ﺍﺫﻫﺐ ﺇﱃ ﺍﻟﺴـﻮﻕِ ،
ﻟﻌﻠﱠﻪ ﻳﺒﻴﻊ ﺍﳋﻄﺎﻡ ﻫﻨﺎﻙ .ﻭﺫﻫﺐ ﺍﻟﺮﺟﻞﹰ ،ﻓﻮﺟﺪ ﻫﺬﺍ ﺍﻟﻐﻼﻡ ﳛﺮﺝ ﻋﻠﻰ ﺍﳋﻄﺎﻡِ ،ﻓﺸﺮﺍﻩ ﺑﺪﺭﻫﻢٍ
،ﻭﻋﺎﺩ ﳜﱪ ﻋﻠﻴﺎﹰ ،ﻗﺎﻝ ﺳﺒﺤﺎﻥ ﺍﷲ ! ﻭﺍﷲِ ﻟﻘﺪ ﻧﻮﻳﺖ ﺃﻥ ﺃﻋﻄﻴﻪ ﺩﺭﳘﺎﹰ ﺣـﻼﻻﹰ ،ﻓـﺄﰉ ﺇﻻ ﺃﻥﹾ
ﻳﻜﻮﻥ ﺣﺮﺍﻣﺎﹰ .
ﺇﻧﻪ ﻟﻄﻒ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ ،ﻳﻼﺣﻖ ﻋﺒﺎﺩﻩ ﺃﻳﻨﻤﺎ ﺳﺎﺭﻭﺍ ﻭﺃﻳﻨﻤﺎ ﺣﻠﱡﻮﺍ ﻭﺃﻳﻨﻤﺎ ﺍﺭﲢﻠﹸﻮﺍ ﴿ :ﻭﻣـﺎ
ﺗﻜﹸﻮﻥﹸ ﻓِﻲ ﺷﺄﹾﻥٍ ﻭﻣﺎ ﺗﺘﻠﹸﻮ ﻣِﻨﻪ ﻣِﻦ ﻗﹸﺮﺁﻥٍ ﻭﻻﹶ ﺗﻌﻤﻠﹸﻮﻥﹶ ﻣِﻦ ﻋﻤﻞٍ ﺇِﻻﱠ ﻛﹸﻨـﺎ ﻋﻠﹶـﻴﻜﹸﻢ ﺷـﻬﻮﺩﺍﹰ ﺇِﺫﹾ
ﺗﻔِﻴﻀﻮﻥﹶ ﻓِﻴﻪِ ﻭﻣﺎ ﻳﻌﺰﺏ ﻋﻦ ﺭﺑﻚ ﻣِﻦ ﻣﺜﹾﻘﹶﺎﻝِ ﹶﺫﺭﺓٍ ﻓِﻲ ﺍﻷَﺭﺽِ ﻭﻻﹶ ﻓِﻲ ﺍﻟﺴﻤﺎﺀ ﴾ .
﴿ ﻭﻳﺮﺯﻗﹾﻪ ﻣِﻦ ﺣﻴﺚﹸ ﻟﹶﺎ ﻳﺤﺘﺴِﺐ﴾
ﻭﻗﺪ ﺫﹶﻛﹶﺮ ﺍﻟﺘﻨﻮﺧﻲ ﰲ ﻛﺘﺎﺑﻪِ »ﺍﻟﻔﹶﺮﺝِ ﺑﻌﺪ ﺍﻟﺸﺪﺓِ « ﻣﺎ ﻳﻨﺎﺳﺐ ﻫﺬﺍ ﺍﳌﻘـﺎﻡ :ﺃﻥ ﺭﺟـ ﹰ
ﻼ
ﺿﺎﻗﺖ ﻋﻠﻴﻪ ﺍﳊِﻴﻞﹸ ،ﻭﺃﹸﻏﻠﻘﺖ ﻋﻠﻴﻪ ﺃﺑﻮﺍﺏ ﺍﳌﻌﻴﺸﺔِ ،ﻭﺃﺻﺒﺢ ﺫﺍﺕ ﻳﻮﻡٍ ﻫﻮ ﻭﺃﻫﻠﹸـﻪ ﻻ ﺷـﻲﺀ ﰲ
ﺑﻴﺘﻬﻢ ،ﻗﺎﻝ :ﻓﺒﻘﻴﺖ ﺃﻧﺎ ﻭﺃﻫﻠﻲ ﺍﻟﻴﻮﻡ ﺍﻷﻭﻝ ﺟﻮﻋﻰ ﻭﰲ ﺍﻟﺜﺎﱐ ،ﻓﻠﻤﺎ ﺩﻧﺖِ ﺍﻟﺸﻤﺲ ﻟﻠﻤﻐﻴـﺐِ ،
ﻗﺎﻟﺖ ﱄ ﺯﻭﺟﱵ :ﺍﺫﻫﺐ ﻭﺍﻧﻄﻠﻖ ﻭﺍﻟﺘﻤﺲ ﻟﻨﺎ ﺭﺯﻗﺎﹰ ﺃﻭ ﻃﻌﺎﻣﺎﹰ ﺃﻭ ﺃﻛﻼﹰ ،ﻓﻘﺪ ﺃﺷﺮﻓﹾﻨﺎ ﻋﻠﻰ ﺍﳌﻮ ِ
ﺕ
.ﻗﺎﻝ :ﻓﺘﺬﻛﱠﺮﺕ ﺍﻣﺮﺃﺓﹰ ﻗﺮﻳﺒﺔ ﱄ ،ﻓﺬﻫﺒﺖ ﺇﻟﻴﻬﺎ ﻭﺃﺧﱪﺗﻬﺎ ﺍﳋﹶﺒﺮ ، ﻗﺎﻟﺖ :ﻣﺎ ﰲ ﺑﻴﺘِﻨﺎ ﺇﻻ ﻫـﺬﻩِ
ﺍﻟﺴﻤﻜﺔﹸ ﻭﻗﺪ ﺃﻧﺘﻨﺖ . ﻗﻠﺖ : ﻋﻠﻲ ﺎ ،ﻓﺈﻧﺎ ﻗﺪ ﺃﺷﺮﻓﹾﻨﺎ ﻋﻠﻰ ﺍﳍﻼﻙِ .ﻭﺫﻫﺒﺖ ﺎ ﻭﺑﻘﺮﺕ ﺑﻄﻨﻬﺎ
،ﻓﺄﺧﺮﺟﺖ ﻣﻨﻬﺎ ﻟﺆﻟﺆﺓﹰ ﺑﻌﺘﻬﺎ ﺑﺂﻻﻑِ ﺍﻟﺪﻧﺎﻧﲑِ ،ﻭﺃﺧﱪﺕ ﻗﺮﻳﺒﱵ ،ﻗﺎﻟﺖ : ﻻ ﺁﺧـﺬﹸ ﻣﻌﻜـﻢ ﺇﻻ
ﻗﺴﻤﻲ .ﻗﺎﻝ :ﻓﺎﻏﺘﻨﻴﺖ ﻓﻴﻤﺎ ﺑﻌﺪ ، ﻭﺃﺛﱠﺜﺖ ﻣﻦ ﺫﻟﻚ ﺑﻴﱵ ،ﻭﺃﺻﻠﺤﺖ ﺣـﺎﱄ ،ﻭﺗﻮﺳـﻌﺖ ﰲ
ﺭﺯﻗﻲ .ﻓﻬﻮ ﻟﻄﻒ ﺍﷲِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻴﺲ ﻏﲑﻩ.
﴿ ﻭﻣﺎ ﺑِﻜﹸﻢ ﻣﻦ ﻧﻌﻤﺔٍ ﻓﹶﻤِﻦ ﺍﻟﻠﹼﻪِ ﴾ .
﴿ ﺇِﺫﹾ ﺗﺴﺘﻐِﻴﺜﹸﻮﻥﹶ ﺭﺑﻜﹸﻢ ﻓﹶﺎﺳﺘﺠﺎﺏ ﻟﹶﻜﹸﻢ. ﴾
﴿ ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻨﺰﻝﹸ ﺍﻟﹾﻐﻴﺚﹶ ﴾
ﺣﺪﺛﻨﺎ ﺃﺣﺪ ﺍﻟﻔﻀﻼﺀِ ﻣﻦ ﺍﻟﻌﺒﺎﺩِ :ﺃﻧﻪ ﻛﺎﻥ ﺑﺄﻫﻠِﻪ ﰲ ﺍﻟﺼﺤﺮﺍﺀِ ،ﰲ ﺟﻬﺔِ ﺍﻟﺒﺎﺩﻳﺔِ ،ﻭﻛـﺎﻥ
ﻋﺎﺑﺪﺍﹰ ﻗﺎﻧﺘﺎﹰ ﻣﻨﻴﺒﺎﹰ ﺫﺍﻛﺮﺍﹰ ﷲِ .ﻗﺎﻝ :ﻓﺎﻧﻘﻄﻌﺖ ﺍﳌﻴﺎﻩ ﺍﺎﻭﺭﺓﹸ ﻟﻨﺎ ،ﻭﺫﻫﺒﺖ ﺃﻟﺘﻤﺲ ﻣـﺎﺀً ﻷﻫﻠـﻲ ،
ﻓﻮﺟﺪﺕ ﺃﻥ ﺍﻟﻐﺪﻳﺮ ﻗﺪ ﺟﻒ ، ﻓﻌﺪﺕ ﺇﻟﻴﻬﻢ ،ﰒ ﺍﻟﺘﻤﺴﻨﺎ ﺍﳌﺎﺀ ﳝﻨﺔﹰ ﻭﻳﺴﺮﺓﹰ ،ﻗﻠﻢ ﳒﺪ ﻭﻟﻮ ﻗﻄﺮﺓﹰ ،
ﻭﺃﺩﺭﻛﻨﺎ ﺍﻟﻈﻤﺄﹸ ،ﻭﺍﺣﺘﺎﺝ ﺃﻃﻔﺎﱄ ﻟﻠﻤﺎﺀ ،ﻓﺘﺬﻛﺮﺕ ﺭﺏ ﺍﻟﻌﺰﺓِ – ﺳﺒﺤﺎﻧﻪ -ﺍﻟﻘﺮﻳـﺐ ﺍﻴـﺐ ،
ﻓﻘﻤﺖ ﻓﺘﻴﻤﻤﺖ ، ﻭﺍﺳﺘﻘﺒﻠﺖ ﺍﻟﻘﺒﻠﺔ ﻭﺻﻠﱠﻴﺖ ﺭﻛﻌﺘﲔ ،ﰒ ﺭﻓﻌﺖ ﻳـﺪﻱ ﻭﺑﻜﻴـﺖ ، ﻭﺳـﺎﻟﺖ
ﺩﻣﻮﻋﻲ ،ﻭﺳﺄﻟﺖ ﺍﷲ ﺑﺈﳊﺎﺡٍ ،ﻭﺗﺬﻛﺮﺕ ﻗﻮﻟﻪ ﴿ :ﺃﹶﻣﻦ ﻳﺠِﻴﺐ ﺍﻟﹾﻤﻀـﻄﹶﺮ ﺇِﺫﹶﺍ ﺩﻋـﺎﻩ﴾.....
ﺍﻵﻳﺔ ،ﻭﻭﺍﷲِ ﻣﺎ ﻫﻮ ﺇﻻ ﺃﻥ ﻗﻤﺖ ﻣﻦ ﻣﻘﺎﻣﻲ ،ﻭﻟﻴﺲ ﰲ ﺍﻟﺴﻤﺎﺀ ﻣﻦ ﺳﺤﺎﺏ ﻭﻻ ﻏـﻴﻢ ،ﻭﺇﺫﺍ
ﺑﺴﺤﺎﺑﺔ ﻗﺪ ﺗﻮﺳﻄﺖ ﻣﻜﺎﱐ ﻭﻣﱰﱄ ﰲ ﺍﻟﺼﺤﺮﺍﺀِ ،ﻭﺍﺣﺘﻜﻤﺖ ﻋﻠﻰ ﺍﳌﻜﺎﻥ ،ﰒ ﺃﻧﺰﻟﺖ ﻣﺎﺀﻫﺎ ،
ﻓﺎﻣﺘﻸﺕِ ﺍﻟﻐﺪﺭﺍﻥﹸ ﻣﻦ ﺣﻮﻟِﻨﺎ ﻭﻋﻦ ﳝﻴﻨﻨﺎ ﻭﻋﻦ ﻳﺴﺎﺭِﻧﺎ ،ﻓﺸﺮﺑﻨﺎ ﻭﺍﻏﺘﺴﻠﻨﺎ ﻭﺗﻮﺿﺄﻧﺎ ،ﻭﲪـﺪﻧﺎ ﺍﷲ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﰒ ﺍﺭﲢﻠﺖ ﻗﻠﻴﻼﹰ ﺧﻠﹾﻒ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ،ﻭﺇﺫﺍ ﺍﳉﺪﺏ ﻭﺍﻟﻘﺤﻂﹸ ،ﻓﻌﻠﻤـﺖ ﺃﻥ ﺍﷲ
ﺳﺎﻗﻬﺎ ﱄ ﺑﺪﻋﺎﺋﻲ ،ﻓﺤﻤﺪﺕ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ ﴿ :ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻨﺰﻝﹸ ﺍﻟﹾ ﻐﻴﺚﹶ ﻣِﻦ ﺑﻌﺪِ ﻣـﺎ ﹶﻗﻨﻄﹸـﻮﺍ
ﻭﻳﻨﺸﺮ ﺭﺣﻤﺘﻪ ﻭﻫﻮ ﺍﻟﹾﻮﻟِﻲ ﺍﻟﹾﺤﻤِﻴﺪ. ﴾
ﺇﻧﻪ ﻻﺑﺪ ﺃﻥ ﻧﻠﺢ ﻋﻠﻰ ﺍﷲِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﺈﻧﻪ ﻻ ﻳﺼﻠِﺢ ﺍﻷﻧﻔﺲ ،ﻭﻻ ﻳﺮﺯﻕ ﻭﻻ ﻳﻬﺪﻱ
،ﻭﻻ ﻳﻮﻓﱢﻖ ﻭﻻ ﻳﺜﺒﺖ ، ﻭﻻ ﻳﻌﲔ ﻭﻻ ﻳﻐﻴﺚﹸ ،ﺇﻻﱠ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .ﻭﺍﷲُ ﺫﻛﹶﺮ ﺃﺣﺪ ﺃﻧﺒﻴﺎﺋـﻪ
ﺨﻴﺮﺍﺕِ ﻭﻳـﺪﻋﻮﻧﻨﺎ ﺭﻏﹶﺒـﺎﹰ ﻭﺭﻫﺒـﺎﹰ
ﻓﻘﺎﻝ ﴿ :ﻭﺃﹶﺻ ﹶﻠﺤﻨﺎ ﻟﹶﻪ ﺯﻭﺟﻪ ﺇِﻧﻬﻢ ﻛﹶﺎﻧﻮﺍ ﻳﺴﺎﺭِﻋﻮﻥﹶ ﻓِﻲ ﺍﻟﹾ
ﻭﻛﹶﺎﻧﻮﺍ ﻟﹶﻨﺎ ﺧﺎﺷِﻌِﲔ. ﴾
ﻋﻮﺿﻪ ﺍﷲُ ﺧﲑﺍﹰ ﻣﻨﻪ
ﺫﻛﺮ ﺍﺑﻦ ﺭﺟﺐ ﻭﻏﲑﻩ ﺃﻥﱠ ﺭﺟﻼﹰ ﻣﻦ ﺍﻟﻌﺒﺎﺩِ ﻛﺎﻥ ﰲ ﻣﻜﺔ ،ﻭﺍﻧﻘﻄﻌﺖ ﻧﻔﻘﺘـﻪ ،ﻭﺟـﺎﻉ
ﺟﻮﻋﺎﹰ ﺷﺪﻳﺪﺍﹰ ،ﻭﺃﺷﺮﻑ ﻋﻠﻰ ﺍﳍﻼﻙِ ،ﻭﺑﻴﻨﻤﺎ ﻫﻮ ﻳﺪﻭﺭ ﰲ ﺃﺣﺪِ ﺃﺯﻗﱠﺔِ ﻣﻜﺔ ﺇﺫ ﻋﺜﺮ ﻋﻠﻰ ﻋِﻘﹾﺪِ ﲦ ٍ
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ﻏﺎﻝٍ ﻧﻔﻴﺲٍ ،ﻓﺄﺧﺬﻩ ﰲ ﻛﻤﻪ ﻭﺫﻫﺐ ﺇﱃ ﺍﳊﹶﺮﻡِ ﻭﺇﺫﺍ ﺑﺮﺟﻞٍ ﻳﻨﺸﺪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﻘﺪ ،ﻗﺎﻝ :ﻓﻮﺻﻔﻪ
ﱄ ،ﻓﻤﺎ ﺃﺧﻄﺄ ﻣﻦ ﺻﻔﺘِﻪ ﺷﻴﺌﺎﹰ ،ﻓﺪﻓﻌﺖ ﻟﻪ ﺍﻟﻌِﻘﹾﺪ ﻋﻠﻰ ﺃﻥ ﻳﻌﻄﻴﲏ ﺷﻴﺌﺎﹰ .ﻗﺎﻝ :ﻓﺄﺧـﺬ ﺍﻟﻌﻘـﺪ
ﻭﺫﻫﺐ ،ﻻ ﻳﻠﻮﻱ ﻋﻠﻰ ﺷﻲﺀ ،ﻭﻣﺎ ﺳﻠﱠﻤﲏ ﺩﺭﳘﺎﹰ ﻭﻻ ﻧﻘﲑﺍﹰ ﻭﻻ ﻗﻄﻤﲑﺍﹰ .ﻗﻠـﺖ : ﺍﻟﻠـﻬﻢ ﺇﱐ
ﺗﺮﻛﺖ ﻫﺬﺍ ﻟﻚ ،ﻓﻌﻮﺿﲏ ﺧﲑﺍﹰ ﻣﻨﻪ ،ﰒ ﺭﻛﺐ ﺟﻬﺔ ﺍﻟﺒﺤﺮِ ﻓﺬﻫﺐ ﺑﻘـﺎﺭﺏٍ ،ﻓﻬﺒـﺖ ﺭﻳـﺢ
ﻫﻮﺟﺎﺀُ ،ﻭﺗﺼﺪﻉ ﻫﺬﺍ ﺍﻟﻘﺎﺭﺏ ، ﻭﺭﻛﺐ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺧﺸﺒﺔٍ ،ﻭﺃﺻﺒﺢ ﻋﻠﻰ ﺳـﻄﺢِ ﺍﳌـﺎ ِﺀ
ﺗﻠﻌﺐ ﺑﻪ ﺍﻟﺮﻳﺢ ﳝﻨﺔﹰ ﻭﻳﺴﺮﺓﹰ ،ﺣﱴ ﺃﻟﻘﺘﻪ ﺇﱃ ﺟﺰﻳﺮﺓِ ،ﻭﻧﺰﻝﹶ ﺎ ،ﻭﻭﺟﺪ ـﺎ ﻣﺴـﺠﺪﺍﹰ ﻭﻗﻮﻣـﺎﹰ
ﻳﺼﻠﱡﻮﻥ ﻓﺼﻠﱠﻰ ،ﰒ ﻭﺟﺪ ﺃﻭﺭﺍﻗﺎﹰ ﻣﻦ ﺍﳌﺼﺤﻒِ ﻓﺄﺧﺬ ﻳﻘﺮﺃ ،ﻗﺎﻝ ﺃﻫﻞ ﺗﻠﻚ ﺍﳉﺰﻳﺮﺓِ :ﺃﺋﻨﻚ ﺗﻘـﺮﺃ
ﺍﻟﻘﺮﺁﻥ ؟ ﻗﻠﺖ : ﻧﻌﻢ . ﻗﺎﻟﻮﺍ :ﻋﻠﱢﻢ ﺃﺑﻨﺎﺀﻧﺎ ﺍﻟﻘﺮﺁﻥ .ﻓﺄﺧﺬﺕ ﺃﻋﻠﱢﻤﻬﻢ ﺑﺄﺟﺮﺓٍ ،ﰒ ﻛﺘﺒﺖ ﺧﻄـﺎﹰ ،
ﻗﺎﻟﻮﺍ :ﺃﺗﻌﻠﱢﻢ ﺃﺑﻨﺎﺀﻧﺎ ﺍﳋﻂﱠ ؟ ﻗﻠﺖ : ﻧﻐﻢ .ﻓﻌﻠﱠﻤﺘﻬﻢ ﺑﺄﺟﺮﺓٍ .
ﰒ ﻗﺎﻟﻮﺍ :ﺇﻥ ﻫﻨﺎ ﺑﻨﺘﺎﹰ ﻳﺘﻴﻤﺔﹰ ﻛﺎﻧﺖ ﻟﺮﺟﻞٍ ﻣﻨﺎ ﻓﻴﻪ ﺧﻴﺮ ﻭﺗﻮﻓﱢﻲ ﻋﻨﻬﺎ ،ﻫﻞ ﻟﻚ ﺃﻥ ﺗﺘﺰﻭﺟﻬﺎ؟
ﻗﻠﺖ :ﻻ ﺑﺄﺱ .ﻗﺎﻝ :ﻓﺘﺰﻭﺟﺘﻬﺎ ،ﻭﺩﺧﻠﺖ ﺎ ﻓﻮﺟﺪﺕ ﺍﻟﻌﻘﹾﺪ ﺫﻟﻚ ﺑﻌﻴﻨﻪِ ﺑﻌﻨﻘِﻬﺎ .ﻗﻠﺖ :ﻣﺎ ﻗﺼ ﹸﺔ
ﻫﺬﺍ ﺍﻟﻌﻘﺪِ ؟ ﻓﺄﺧﱪﺕِ ﺍﳋﹶﺒﺮ ، ﻭﺫﻛﺮﺕ ﺃﻥ ﺃﺑﺎﻫﺎ ﺃﺿﺎﻋﻪ ﰲ ﻣﻜﺔ ﺫﺍﺕ ﻳﻮﻡ ،ﻓﻮﺟﺪﻩ ﺭﺟﻞﹲ ﻓﺴﻠﹼﻤﻪ
ﺇﻟﻴﻪ ،ﻓﻜﺎﻥﹶ ﺃﺑﻮﻫﺎ ﻳﺪﻋﻮ ﰲ ﺳﺠﻮﺩِﻩ ،ﺃﻥ ﻳﺮﺯﻕ ﺍﺑﻨﺘﻪ ﺯﻭﺟﺎﹰ ﻛﺬﻟﻚ ﺍﻟﺮﺟﻞ .ﻗﺎﻝ :ﻓﺄﻧﺎ ﺍﻟﺮﺟﻞﹸ .
ﻓﺪﺧﻞ ﻋﻠﻴﻪ ﺍﻟﻌِﻘﹾﺪ ﺑﺎﳊﻼﻝِ ،ﻷﻧﻪ ﺗﺮﻙ ﺷﻴﺌﺎﹰ ﷲِ ،ﻓﻌﻮﺿﻪ ﺍﷲ ﺧﲑﺍﹰ ﻣﻨﻪ )) ﺇﻥﱠ ﺍﷲ ﻃﻴﺐ ﻻ
ﻳﻘﺒﻞﹸ ﺇﻻﱠ ﻃﻴﺒﺎﹰ (( .
ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝِ ﺍﷲ
ﺇﻥﱠ ﻟﻄﻒ ﺍﷲِ ﻗﺮﻳﺐ ، ﻭﺇﻧﻪ ﲰﻴﻊ ﳎﻴﺐ ، ﻭﺇﻥ ﺍﻟﺘﻘﺼﲑ ﻣﻨﺎ ،ﺇﻧﻨﺎ ﲝﺎﺟﺔٍ ﻣﺎﺳﺔٍ ﺇﱃ ﺃﻥ ﻧﻠـﺢ
ﻭﻧﺪﻋﻮﻩ ،ﻭﻻ ﻧﻤﻞﹼ ﻧﺴﺄﻡ ، ﻭﻻ ﻳﻘﻮﻝﹸ ﺃﺣﺪﻧﺎ :ﺩﻋﻮﺕ ﺩﻋﻮﺕ ﻓﻠﻢ ﻳﺴﺘﺠﺐ ﱄ .ﺑـﻞ ﳕـﺮﻍﹸ
ﻭﺟﻮﻫﻨﺎ ﰲ ﺍﻟﺘﺮﺍﺏِ ،ﻭﺘﻒ ، ﻭﻧﻠﻆﱡ ﺑـ )) ﻳﺎ ﺫﺍ ﺍﳉﻼﻝِ ﻭﺍﻹﻛﺮﺍﻡِ (( ،ﻭﻧﻌﻴﺪ ﻭﻧﺒﺪﺉ ﺗﻠـﻚ
ﺍﻷﲰﺎﺀِ ﺍﳊﺴﲎ ﻭﺍﻟﺼﻔﺎﺕِ ﺍﻟﻌﻠﻰ ،ﺣﱴ ﳚﻴﺐ ﺍﷲُ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻃﻠﺒﻨﺎ ، ،ﺃﻭ ﳜﺘﺎﺭ ﻟﻨﺎ ﺧﱪﺓﹰ ﻣﻦ
ﻋﻨﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ ﺍﺩﻋﻮﺍﹾ ﺭﺑﻜﹸﻢ ﺗﻀﺮﻋﺎﹰ ﻭ ﺧﻔﹾﻴﺔﹰ ﴾ .
ﺫﻛﺮ ﺃﺣﺪ ﺍﻟﺪﻋﺎﺓِ ﰲ ﺑﻌﺾِ ﺭﺳﺎﺋِﻠﻪ ﺃﻥ ﺭﺟﻼﹰ ﻣﺴﻠﻤﺎﹰ ﺫﻫﺐ ﺇﱃ ﺇﺣﺪﻯ ﺍﻟﺪﻭﻝ ﻭﺍﻟﺘﺠﺄ ﺑﺄﻫِﻠﻪ
ﺇﻟﻴﻬﺎ ،ﻭﻃﻠﺐ ﺑﺄﻥ ﲤﻨﺤﻪ ﺟﻨﺴﻴﺔ ،ﻓﺄﻏﻠﻘﺖ ﰲ ﻭﺟﻬﻪِ ﺍﻷﺑﻮﺍﺏ ، ﻭﺣﺎﻭﻝ ﻫـﺬﺍ ﺍﻟﺮﺟـﻞ ﻛـ ﱠﻞ
ﺍﶈﺎﻭﻟﺔِ ،ﻭﺍﺳﺘﻔﺮﻍ ﺟﻬﺪﻩ ،ﻭﻋﺮﺽ ﺍﻷﻣﺮ ﻋﻠﻰ ﻛﻞﱢ ﻣﻌﺎﺭﻓِﻪ ،ﻓﺒﺎﺭﺕِ ﺍﳊِﻴﻞﹸ ،ﻭﺳﺪﺕِ ﺍﻟﺴﺒﻞ ،
ﰒ ﻟﻘﻲ ﻋﺎﳌﺎﹰ ﻭﺭِﻋﺎﹰ ﻓﺸﻜﺎ ﺇﻟﻴﻪ ﺍﳊﺎﻝ ،ﻗﺎﻝ :ﻋﻠﻴﻚ ﺑﺎﻟﺜﻠﺚ ﺍﻷﺧﲑِ ﻣﻦ ﺍﻟﻠﻴﻞِ ،ﺍﺩﻉ ﻣﻮﻻﻙ ،ﻓﺈﻧﻪ
ﺍﳌﻴﺴﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ – ﻭﻫﺬﺍ ﻣﻌﻨﺎﻩ ﰲ ﺍﳊﺪﻳﺚ )) :ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝِ ﺍﷲ ،ﻭﺇﺫﺍ ﺍﺳـﺘﻌﻨﺖ
ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ،ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲﺀٍ ،ﱂ ﻳﻨﻔﻌﻮﻙ ﺇﻻ ﺑﺸﻲﺀٍ ﻗﺪ
ﻛﺘﺒﻪ ﺍﷲُ ﻟﻚ (( – ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﺮﺟﻞ :ﻓﻮﺍﷲِ ﻟﻘﺪ ﺗﺮﻛﺖ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺍﻟﻨﺎﺱ ،ﻭﻃﻠﺐ ﺍﻟﺸﻔﺎﻋﺎﺕ
،ﻭﺃﺧﺬﺕ ﺃﺩﺍﻭﻡ ﻋﻠﻰ ﺍﻟﺜﻠﺚ ﺍﻷﺧﲑ ﻛﻤﺎ ﺃﺧﱪﱐ ﻫﺬﺍ ﺍﻟﻌﺎﻟِﻢ ،ﻭﻛﻨﺖ ﺃﻫﺘـﻒ ﷲِ ﰲ ﺍﻟﺴـﺤ ِﺮ
ﻭﺃﺩﻋﻮﻩ ،ﻓﻤﺎ ﻫﻮ ﺇﻻ ﺑﻌﺪ ﺃﻳﺎﻡ ،ﻭﺗﻘﺪﻣﺖ ﲟﻌﺮﻭﺽٍ ﻋﺎﺩﻱ ﻭﱂ ﺃﺟﻌﻞ ﺑﻴﲏ ﻭﺑﻴﻨـﻬﻢ ﻭﺍﺳـﻄﺔ ،
ﻓﺬﻫﺐ ﻫﺬﺍ ﺍﳋﻄﺎﺏ ، ﻭﻣﺎ ﻫﻮ ﺇﻻ ﺃﻳﺎﻡ ﻭﻓﻮﺟﺌﹾﺖ ﰲ ﺑﻴﱵ ،ﻭﺇﺫ ﺃﻧﺎ ﺃﹸﺩﻋﻰ ﻭﺃﺳـﻠﱠﻢ ﺍﳉﻨﺴـﻴﺔ ،
ﻭﻛﺎﻧﺖ ﰲ ﻇﺮﻭﻑٍ ﺻﻌﺒﺔٍ .
﴿ ﺍﻟﻠﱠﻪ ﻟﹶﻄِﻴﻒ ﺑِﻌِﺒﺎﺩِﻩِ ﴾
ﺍﻟﺪﻗﺎﺋﻖ ﺍﻟﻐﺎﻟﻴﺔﹸ :
ﺫﻛﺮ ﺍﻟﺘﻨﻮﺧﻲ : ﺃﻥ ﺃﺣﺪ ﺍﻟﻮﺯﺭﺍﺀِ ﰲ ﺑﻐﺪﺍﺩ – ﻭﻗﺪ ﲰﺎﻩ – ﺍﻋﺘﺪﻯ ﻋﻠـﻰ ﺃﻣـﻮﺍﻝِ ﺍﻣـﺮﺃﺓٍ
ﻋﺠﻮﺯٍ ﻫﻨﺎﻙ ،ﻓﺴﻠﺒﻬﺎ ﺣﻘﻮﻗﻬﺎ ﻭﺻﺎﺩﺭ ﺃﻣﻼﻛﻬﺎ ،ﺫﻫﺒﺖ ﺇﻟﻴﻪ ﺗﺒﻜﻲ ﻭﺗﺸﺘﻜﻲ ﻣﻦ ﻇﻠﻤِﻪ ﻭﺟﻮﺯِﻩ
،ﻓﻤﺎ ﺍﺭﺗﺪﻉ ﻭﻣﺎ ﺗﺎﺏ ﻭﻣﺎ ﺃﻧﺎﺏ ،ﻗﺎﻟﺖ :ﻷﺩﻋﻮﻥﱠ ﺍﷲ ﻋﻠﻴﻚ ،ﻓﺄﺧﺬ ﻳﻀﺤﻚ ﻣﻨﻬﺎ ﺑﺎﺳﺘﻬﺰﺍﺀٍ ،
ﻭﻗﺎﻝ :ﻋﻠﻴﻚ ﺑﺎﻟﺜﻠﺚِ ﺍﻷﺧﲑِ ﻣﻦ ﺍﻟﻠﻴﻞ .ﻭﻫﺬﺍ ﳉﱪﻭﺗِﻪ ﻭﻓﺴﻘِﻪ ﻳﻘـﻮﻝ ﺑﺎﺳـﺘﻬﺰﺍﺀٍ ،ﻓـﺬﻫﺒ
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ﻭﺩﺍﻭﻣﺖ ﻋﻠﻰ ﺍﻟﺜﻠﺚِ ﺍﻷﺧﲑ ،ﻓﻤﺎ ﻫﻮ ﺇﻻ ﻭﻗﺖ ﻗﺼﲑ ﺇﺫ ﻋﺰِﻝ ﻫﺬﺍ ﺍﻟﻮﺯﻳﺮ ﻭﺳـﻠﺒﺖ ﺃﻣﻮﺍﻟﹸـﻪ ،
ﻭﺃﹸﺧﺬ ﻋﻘﺎﺭﻩ ،ﰒ ﺃﹸﻗﻴﻢ ﰲ ﺍﻟﺴﻮﻕِ ﻳﺠﻠﺪ ﺗﻌﺰﻳﺮﺍﹰ ﻟﻪ ﻋﻠﻰ ﺃﻓﻌﺎﻟِﻪ ﺑﺎﻟﻨﺎﺱِ ،ﻓﻤﺮﺕ ﺑـﻪ ﺍﻟﻌﺠـﻮﺯ،
ﻓﻘﺎﻟﺖ ﻟﻪ :ﺃﺣﺴﻨﺖ !ﻟﻘﺪ ﻭﺻﻔﺖ ﱄ ﺍﻟﺜﻠﺚ ﺍﻷﺧﲑ ﻣﻦ ﺍﻟﻠﻴﻞِ ،ﻓﻮﺟﺪﺗﻪ ﺃﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥﹸ .
ﺇﻥﱠ ﺫﺍﻙ ﺍﻟﺜﻠﺚ ﻏﺎﻝٍ ﻣﻦ ﺣﻴﺎﺗِﻨﺎ ،ﻧﻔﻴﺲ ﰲ ﺃﻭﻗﺎﺗﻨﺎ ،ﻳﻮﻡ ﻳﻘﻮﻝﹸ ﺭﺏ ﺍﻟﻌﺰﺓِ )) :ﻫﻞﹾ ﻣـﻦ
ﺳﺎﺋﻞٍ ﻓﺄﻋﻄﻴﻪ ،ﻫﻞﹾ ﻣﻦ ﻣﺴﺘﻐﻔﺮٍ ﻓﺄﻏﻔﺮ ﻟﻪ ،ﻫﻞﹾ ﻣﻦ ﺩﺍﻉٍ ﻓﺄﺟﻴﺒﻪ (( .
ﻟﻘﺪ ﻋﺸﺖ ﰲ ﺣﻴﺎﰐ ﻋﻠﻰ ﺃﱐ ﺷﺎﺏ . ﻭﲰﻌﺖ ﲰﺎﻋﺎﺕٍ ﻭﺃﺛﺮ ﰲ ﺣﻴـﺎﰐ ﺣﺎﺩﺛـﺎﺕ ﻻ
ﺃﻧﺴﺎﻫﺎ ﺃﺑﺪ ﺍﻟﺪﻫﺮِ ،ﻭﻣﺎ ﻭﺟﺪﺕ ﺃﻗﺮﺏ ﻣﻦ ﺍﻟﻘﺮﻳﺐِ ،ﻋﻨﺪﻩ ﺍﻟﻔﺮﺝ ، ﻭﻋﻨﺪﻩ ﺍﻟﻐـﻮﺙﹸ ،ﻭﻋﻨـﺪﻩ
ﺍﻟﻠﻄﻒ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﺍﺭﲢﻠﺖ ﻣﻊ ﻧﻔﹶﺮٍ ﻣﻦ ﺍﻟﻨﺎﺱِ ﰲ ﻃﺎﺋﺮٍﺓ ﻣﻦ ﺃﺎ ﺇﱃ ﺍﻟﺮﻳﺎﺽِ ﰲ ﺃﺛﻨﺎﺀِ ﺃﺯﻣﺔِ ﺍﳋﻠـﻴﺞِ ،ﻓﻠﻤـﺎ
ﺃﺻﺒﺤﻨﺎ ﰲ ﺍﻟﺴﻤﺎﺀِ ﺃﹸﺧﺒِﺮﻧﺎ ﺃﻧﻨﺎ ﺳﻮﻑ ﻧﻌﻮﺩ ﻣﺮﺓﹰ ﺛﺎﻧﻴﺔﹰ ﺇﱃ ﻣﻄﺎﺭٍ ﺃﺎ ﳋﻠﻞٍ ﰲ ﺍﻟﻄـﺎﺋﺮِﺓ ،ﻭﻋـﺪﻧﺎ
ﻭﺃﺻﻠﺤﻮﺍ ﻣﺎ ﺍﺳﺘﻄﺎﻋﻮﺍ ﺇﺻﻼﺣﻪ ،ﰒ ﺍﺭﲢﻠﹾﻨﺎ ﻣﺮﺓﹰ ﺃﺧﺮﻯ ،ﻓﻠﻤﺎ ﺍﻗﺘﺮﺑﻨـﺎ ﻣـﻦ ﺍﻟﺮﻳـﺎﺽِ ﺃﺑـﺖ
ﺍﻟﻌﺠﻼﺕ ﺃﻥﹾ ﺗﱰﻝ ،ﻓﺄﺧﺬ ﻳﺪﻭﺭ ﺑﻨﺎ ﻋﻠﻰ ﲰﺎﺀ ﺍﻟﺮﻳﺎﺽِ ﺳﺎﻋﺔﹰ ﻛﺎﻣﻠﺔﹰ ،ﻭﳛﺎﻭﻝﹸ ﺃﻛﺜﺮ ﻣﻦ ﻋﺸـ ِﺮ
ﳏﺎﻭﻻﺕٍ ﻳﺄﰐ ﺍﳌﻄﺎﺭ ﻭﳛﺎﻭﻝﹸ ﺍﳍﺒﻮﻁ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ، ﻓﲑﲢﻞﹸ ﻣﺮﺓﹰ ﺃﺧﺮﻯ ،ﻭﺃﺻﺎﺑﻨﺎ ﺍﳍﻠﻊ ، ﻭﺃﺻﺎﺏ
ﺍﻟﻜﺜﲑ ﺍﻻﻴﺎﺭ ، ﻭﻛﺜﺮ ﺑﻜﺎﺀُ ﺍﻟﻨﺴﺎﺀِ ،ﻭﺭﺃﻳﺖ ﺍﻟﺪﻣﻮﻉ ﺗﺴﻴﻞﹸ ﻋﻠﻰ ﺍﳋﺪﻭﺩِ ،ﻭﺃﺻﺒﺤﻨﺎ ﺑﲔ ﺍﻟﺴﻤﺎﺀِ
ﻭﺍﻷﺭﺽِ ﻧﻨﺘﻈﺮ ﺍﳌﻮﺕ ﺃﻗﺮﺏ ﻣﻦ ﳌﺢِ ﺍﻟﺒﺼﺮِ ،ﻭﺗﺬﻛﺮﺕ ﻛﻞﱠ ﺷﻲﺀٍ ﻓﻤﺎ ﻭﺟﺪﺕ ﻛﺎﻟﻌﻤﻞِ ﺍﻟﺼﺎ ِ
ﱀ
،ﻭﺍﺭﲢﻞ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ﻭﺇﱃ ﺍﻵﺧﺮﺓِ ،ﻓﺈﺫﺍ ﺗﻔﺎﻫﺔﹸ ﺍﻟﺪﻧﻴﺎ ،ﻭﺭﺧﺺ ﺍﻟﺪﻧﻴﺎ ،ﻭﺯﻫـﺎﺩﺓﹸ
ﺍﻟﺪﻧﻴﺎ ،ﻭﺃﺧﺬﹾﻧﺎ ﻧﻜﺮﺭ )) :ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﻭﺣﺪﻩ ﻻ ﺷﺮﻳﻚ ﻟﻪ ،ﻟﻪ ﺍﳌﻠﻚ ﻭﻟﻪ ﺍﳊﻤﺪ ﻭﻫﻮ ﻛـﻞﱢ
ﺷﻲﺀٍ ﻗﺪﻳﺮ ، (( ﰲ ﻫﺘﺎﻑٍ ﺻﺎﺩﻕٍ ،ﻭﻗﺎﻡ ﺷﻴﺦ ﻛﺒﲑ ﻣﺴﻦ ﻳﻬﺘﻒ ﺑﺎﻟﻨﺎﺱِ ﺃﻥ ﻳﻠﺠﺆﻭﺍ ﺇﱃ ﺍﷲِ ﻭﺃﻥﹾ
ﻳﺪﻋﻮﻩ ، ﻭﺃﻥﹾ ﻳﺴﺘﻐﻔﺮﻭﻩ ﻭﺃﻥﹾ ﻳﻨﻴﺒﻮﺍ ﻟﻪ .
ﻭﻗﺪ ﺫﻛﺮ ﺍﻟﻠﹸﻪِ ﻋﻦ ﺍﻟﻨﺎﺱِ ﺃﻢ ﴿ :ﻓﹶﺈِﺫﹶﺍ ﺭﻛِﺒﻮﺍ ﻓِﻲ ﺍﻟﹾﻔﹸﻠﹾﻚِ ﺩﻋﻮﺍ ﺍﻟﻠﱠﻪ ﻣﺨﻠِﺼِﲔ ﻟﹶﻪ ﺍﻟﺪﻳﻦ.﴾
ﻭﺩﻋﻮﻧﺎ ﺍﻟﺬﻱ ﳚﻴﺐ ﺍﳌﻀﻄﺮ ﺇﺫﺍ ﺩﻋﺎﻩ ،ﻭﺃﳊﺤﻨﺎ ﰲ ﺍﻟﺪﻋﺎﺀِ ،ﻭﻣﺎ ﻫﻮ ﺇﻻ ﻭﻗﺖ ، ﻭﻧﻌـﻮ ﺩ
ﻟﻠﻤﺮﺓِ ﺍﳊﺎﺩﻳﺔ ﻋﺸﺮﺓ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ ،ﻓﻨﻬﺒﻂﹸ ﺑﺴﻼﻡ ،ﻓﻠﻤﺎ ﻧﺰﻟﹾﻨﺎ ﻛﺄﻧﺎ ﺧﺮﺟﻨـﺎ ﻣـﻦ ﺍﻟﻘﺒـﻮﺭِ ،
ﻭﻋﺎﺩﺕِ ﺍﻟﻨﻔﻮﺱ ﺇﱃ ﻣﺎ ﻛﺎﻧﺖ ، ﻭﺟﻔﺖِ ﺍﻟﺪﻣﻮﻉ ، ﻭﻇﻬﺮﺕِ ﺍﻟﺒﺴﻤﺎﺕ ، ﻓﻤﺎ ﺃﻋﻈﻢ ﻟﻄـﻒ ﺍﷲِ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ـﻴﻨﺎ ﻩ
ـﺎ ﻧﺴِـ
ـﺖ ﺑﻼﻳﺎﻧـ
ـﺈﻥﹾ ﺗﻮﻟﱠـ
ﻓـ ﻛﻢ ﻧﻄﻠﺐ ﺍﷲ ﰲ ﺿﺮ ﳛِـﻞﱡ ﺑِﻨـﺎ
ﻓﺈﻥﹾ ﺭﺟﻌﻨﺎ ﺇﱃ ﺍﻟﺸﺎﻃﻲ ﻋﺼـﻴﻨﺎﻩ ﻧﺪﻋﻮﻩ ﰲ ﺍﻟﺒﺤﺮِ ﺃﻥﹾ ﻳﻨﺠﻲ ﺳﻔﻴﻨﺘﻨﺎ
ـﺎ ﺳــﻘﻄﹾﻨﺎ ﻷﻥﱠ ﺍﳊــﺎﻓﻆ ﺍﷲُ ﻭﻣـ ﻭﻧﺮﻛﺐ ﺍﳉﻮ ﰲ ﺃﻣـﻦٍ ﻭﰲ ﺩﻋـﺔٍ
ﺇﻧﻪ ﻟﻄﻒ ﺍﻟﺒﺎﺭﻱ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﻋﻨﺎﻳﺘﻪ ،ﻟﻴﺲ ﺇﻻ .
» ﻣﻦ ﻟﹶﻨﺎ ﻭﻗﺖ ﺍﻟﻀﺎﺋﻘﺔِ ؟ «
ﺫﻛﺮﺕ ﺟﺮﻳﺪﺓﹸ » ﺍﻟﻘﺼﻴﻢ « -ﻭﻫﻲ ﺟﺮﻳﺪﺓﹲ ﻗﺪﳝﺔﹲ ﻛﺎﻧﺖ ﺗﺼﺪﺭ ﰲ ﺍﻟﺒﻼﺩ -ﺫﻛـﺮﺕ ﺃﻥ
ﺷﺎﺑﺎﹰ ﰲ ﺩﻣﺸﻖ ﺣﺠﺰ ﻟﻴﺴﺎﻓﺮ ، ﻭﺃﺧﱪ ﻭﺍﻟﺪﺗﻪ ﺃﻥﱠ ﻣﻮﻋﺪ ﺇﻗﻼﻉِ ﺍﻟﻄﺎﺋﺮﺓِ ﰲ ﺍﻟﺴﺎﻋﺔِ ﻛﺬﺍ ﻭﻛـﺬﺍ ،
ﻭﻋﻠﻴﻬﺎ ﺃﻥﹾ ﺗﻮﻗﻈﻪ ﺇﺫﺍ ﺩﻧﺎ ﺍﻟﻮﻗﺖ ، ﻭﻧﺎﻡ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ، ﻭﲰﻌﺖ ﺃﻣﻪ ﺍﻷﺣﻮﺍﻝ ﺍﳉﻮﻳﺔ ﰲ ﺃﺟﻬـﺰﺓِ
ﺍﻹﻋﻼﻡِ ،ﻭﺃﻥﱠ ﺍﻟﺮﻳﺎﺡ ﻫﻮﺟﺎﺀُ ﻭﺃﻥﱠ ﺍﳉﻮ ﻏﺎﺋﻢ ، ﻭﺃﻥﱠ ﻫﻨﺎﻙ ﻋﻮﺍﺻﻒ ﺭﻣﻠﻴﺔﹰ ،ﻓﺄﺷـﻔﻘﺖ ﻋﻠـﻰ
ﻭﺣﻴﺪﻫﺎ ﻭﲞﻠﺖ ﺑﺎﺑﻨﻬﺎ ،ﻓﻤﺎ ﺃﻳﻘﻈﺘﻪ ﺃﻣﻼﹰ ﻣﻨﻬﺎ ﺃﻥ ﺗﻔﻮﺗﻪ ﺍﻟﺮﺣﻠﺔﹸ ،ﻷﻥﱠ ﺍﳉﻮ ﻻ ﻳﺴـﺎﻋﺪ ﻋﻠـﻰ
ﺍﻟﺴﻔﺮِ ،ﻭﺧﺎﻓﹾﺖ ﻣﻦ ﺍﻟﻮﺿﻊِ ﺍﻟﻄﺎﺭﺉِ ،ﻓﻠﻤﺎ ﺗﺄﻛﱠﺪﺕ ﻣﻦ ْ ﺃﻥﱠ ﺍﻟﺮﺣﻠﺔ ﻗﺪ ﻓﺎﺗﺖ ، ﻭﻗـﺪ ﺃﻗﻌﻠـﺖِ
ﺍﻟﻄﺎﺋﺮﺓﹸ ﺑﺮﻛﱠﺎﺑِﻬﺎ ،ﺃﺗﺖ ﺇﱃ ﺍﺑﻨِﻬﺎ ﺗﻮﻗﻈﹸﻪ ﻓﻮﺟﺪﺗﻪ ﻣﻴﺘﺎﹰ ﰲ ﻓﺮﺍﺷِﻪ .
﴿ ﻗﹸﻞﹾ ﺇِﻥﱠ ﺍﻟﹾﻤﻮﺕ ﺍﻟﱠﺬِﻱ ﺗﻔِﺮﻭﻥﹶ ﻣِﻨﻪ ﻓﹶﺈِﻧﻪ ﻣﻠﹶﺎﻗِﻴﻜﹸﻢ ﺛﹸﻢ ﺗﺮﺩﻭﻥﹶ ﺇِﻟﹶﻰ ﻋﺎﻟِﻢِ ﺍﻟﹾ ﻐﻴﺐِ ﻭﺍﻟﺸﻬﺎﺩﺓِ
ﻓﹶﻴﻨﺒﺌﹸﻜﹸﻢ ﺑِﻤﺎ ﻛﹸﻨﺘﻢ ﺗﻌﻤﻠﹸﻮﻥﹶ ﴾ .
ﻓﺮ ﻣﻦ ﺍﳌﻮﺕِ ﻭﰲ ﺍﳌﻮﺕِ ﻭﻗﹶﻊ .
ﻭﻗﺪ ﻗﺎﻟﺖِ ﺍﻟﻌﺎﻣﺔﹸ » :ﻟﻠﻨﺎﺟﻲ ﰲ ﺍﻟﺒﺤﺮ ﻃﺮﻳﻖ. «
ﻭﺇﺫﺍ ﺣﻀﺮ ﺍﻷﺟﻞﹸ ﻓﺄﻱ ﺷﻲﺀ ﻳﻘﺘﻞﹸ ﺍﻹﻧﺴﺎﻥ .
ﻣﻦ ﻗﺼﺺِ ﺍﳌﻮﺕِ
ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﻋﻠﻲ ﺍﻟﻄﻨﻄﺎﻭﻱ ﰲ ﲰﺎﻋﺎﺗِﻪ ﻭﻣﺸﺎﻫﺪﺍﺗِﻪ :ﺃﻧﻪ ﻛﺎﻥ ﺑﺄﺭﺽِ ﺍﻟﺸﺎﻡ ﺭﺟـﻞﹲ ﻟـﻪ
ﺳﻴﺎﺭﺓﹸ ﻟﻮﺭﻱ ،ﻓﺮﻛﺐ ﻣﻌﻪ ﺭﺟﻞﹲ ﰲ ﻇﻬﺮِ ﺍﻟﺴﻴﺎﺭﺓ ،ﻭﻛﺎﻥ ﰲ ﻇﻬﺮِ ﺍﻟﺴﻴﺎﺭﺓ ﻧﻌﺶ ﻣﻬﻴﺄ ﻟﻸﻣﻮﺍﺕِ
،ﻭﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻨﻌﺶ ﺷﺮﺍﻉ ﻟﻮﻗﺖِ ﺍﳊﺎﺟﺔِ ،ﻓﺄﻣﻄﺮﺕِ ﺍﻟﺴﻤﺎﺀُ ﻭﺳﺎﻝ ﺍﳌﺎﺀُ ﻓﻘﺎﻡ ﻫـﺬﺍ ﺍﻟﺮﺍﻛـ
ﺐ
ﻓﺪﺧﻞ ﰲ ﺍﻟﻨﻌﺶ ﻭﺗﻐﻄﱠﻰ ﺑﺎﻟﺸﺮﺍﻉِ ،ﻭﺭﻛﺐ ﺁﺧﺮ ﻓﺼﻌِﺪ ﰲ ﻇﻬﺮِ ﺍﻟﺸﺎﺣﻨﺔِ ﲜﺎﻧﺐِ ﺍﻟـﻨﻌﺶِ ،ﻭﻻ
ﻳﻌﻠﻢ ﺃﻥﱠ ﰲ ﺍﻟﻨﻌﺶِ ﺃﺣﺪﺍﹰ ،ﻭﺍﺳﺘﻤﺮ ﻧﺰﻭﻝﹸ ﺍﻟﻐﻴﺚِ ،ﻭﻫﺬﺍ ﺍﻟﺮﺟﻞﹸ ﺍﻟﺮﺍﻛﺐ ﺍﻟﺜﺎﱐ ﻳﻈﻦ ﺃﻧﻪ ﻭﺣﺪﻩ ﰲ
ﻇﻬﺮ ﺍﻟﺴﻴﺎﺭﺓِ ،ﻭﻓﺠﺄﺓﹰ ﻳﺨﺮﺝ ﻫﺬﺍ ﺍﻟﺮﺟﻞﹸ ﻳﺪﻩ ﻣﻦ ﺍﻟﻨﻌﺶِ ،ﻟﲑﻯ :ﻫﻞﹾ ﻛﻒ ﺍﻟﻐﻴﺚﹸ ﺃﻡ ﻻ ؟ ﻭﳌﺎ
ﺃﺧﺮﺝ ﻳﺪﻩ ﺃﺧﺬ ﻳﻠﻮﺡ ﺎ ،ﻓﺄﺧﺬ ﻫﺬﺍ ﺍﻟﺮﺍﻛﺐ ﺍﻟﺜﺎﱐِ ﺍﳍﻠﻊ ﻭﺍﳉﺰﻉ ﻭﺍﳋﻮﻑ ، ﻭﻇـﻦ ﺃﻥ ﻫـﺬﺍ
ﺍﳌﻴﺖ ﻗﺪ ﻋﺎﺩ ﺣﻴﺎﹰ ،ﻓﻨﺴﻲ ﻧﻔﺴﻪ ﻭﺳﻘﻂ ﻣﻦ ﺍﻟﺴﻴﺎﺭﺓِ ،ﻓﻮﻗﻊ ﻋﻠﻰ ﺃﻡ ﺭﺃﺳﻪِ ﻓﻤﺎﺕ .
ﻭﻫﻜﺬﺍ ﻛﺘﺐ ﺍﷲُ ﺃﻥ ﻳﻜﻮﻥ ﺃﺟﻞﹸ ﻫﺬﺍ ﺬﻩِ ﺍﻟﻄﺮﻳﻘﺔِ .ﻭﺃﻥﹾ ﻳﻜﻮﻥ ﺍﳌﻮﺕ ﺬﻩ ﺍﻟﻮﺳﻴﻠﺔِ .
ﻭﺍﳌﻨﺎﻳــﺎ ﻋِــﱪ ﺃﻱ ﻋِــ ﱪ ﻛﻞﱡ ﺷـﻲﺀٍ ﺑﻘﻀـﺎﺀٍ ﻭﻗـﺪﺭ
ﻭﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﺃﻥﹾ ﻳﺘﺬﻛﱠﺮ ﺩﺍﺋﻤﺎﹰ ﺃﻧﻪ ﳛﻤِﻞﹸ ﺍﳌﻮﺕ ،ﻭﺃﻧﻪ ﻳﺴﻌﻰ ﺇﱃ ﺍﳌﻮﺕِ ،ﻭﺃﻧـﻪ ﻳﻨﺘﻈـﺮ
ﺍﳌﻮﺕ ﺻﺒﺎﺡ ﻣﺴﺎﺀ ،ﻭﻣﺎ ﺃﺣﺴﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺮﺍﺋﻘﺔ ﺍﻟﺮﺍﺋﻌﺔ ﺍﻟﱵ ﻗﺎﳍﺎ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ – ﺭﺿـﻲ
ﺍﷲُ ﻋﻨﻪ – ﻭﻫﻮ ﻳﻘﻮﻝﹸ )) :ﺇﻥ ﺍﻵﺧﺮﺓ ﻗﺪ ﺍﺭﲢﻠﺖ ﻣﻘﺒﻠﺔﹰ ،ﻭﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻗﺪ ﺍﺭﲢﻠـﺖ ﻣـﺪﺑِﺮﺓ ،
ﻓﻜﻮﻧﻮﺍ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻵﺧﺮﺓ ،ﻭﻻ ﺗﻜﻮﻧﻮﺍ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻟﺪﻧﻴﺎ ،ﻓﺈﻥ ﺍﻟﻴﻮﻡ ﻋﻤﻞﹲ ﻭﻻ ﺣﺴﺎﺏ ، ﻭﻏﺪﺍﹰ
ﺣﺴﺎﺏ ﻭﻻ ﻋﻤﻞﹲ (( .
ﻭﻫﺬﺍ ﻳﻔﻴﺪﻧﺎ ﺃﻥﱠ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺘﻬﻴﺄ ﻭﺃﻥ ﻳﺘﺠﻬﺰ ﻭﺃﻥ ﻳﺼﻠﺢ ﻣﻦ ﺣﺎﻟِـﻪ ،ﻭﺃﻥ ﻳﺠـﺪﺩ
ﺗﻮﺑﺘﻪ ،ﻭﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻳﺘﻌﺎﻣﻞﹸ ﻣﻊ ﺭﺏ ﻛﺮﱘٍ ﻗﻮﻱٍ ﻋﻈﻴﻢٍ ﻟﻄﻴﻒٍ .
ﺇﻥ ﺍﳌﻮﺕ ﻻ ﻳﺴﺘﺄﺫﻥﹸ ﻋﻠﻰ ﺃﺣﺪٍ ،ﻭﻻ ﳛﺎﰊ ﺃﺣﺪﺍﹰ ،ﻭﻻ ﳚﺎﻣﻞﹸ ،ﻭﻟﻴﺲ ﻟﻠﻤـﻮﺕ ﺇﻧـﺬﺍﺭ
ﻭﻣﺎ ﺗﺪﺭِﻱ ﻧﻔﹾﺲ ﺑِﺄﹶﻱ ﺃﹶﺭﺽٍ ﺗﻤﻮﺕ﴾
ﻣﺒﻜﺮ ﳜﱪ ﺑﻪ ﺍﻟﻨﺎﺱ﴿ ،ﻭﻣﺎ ﺗﺪﺭِﻱ ﻧﻔﹾﺲ ﻣﺎﺫﹶﺍ ﺗﻜﹾﺴِﺐ ﻏﹶﺪﹰﺍ
﴿ ﻟﱠﺎ ﺗﺴﺘﺄﹾ ِﺧﺮﻭﻥﹶ ﻋﻨﻪ ﺳﺎﻋﺔﹰ ﻭﻟﹶﺎ ﺗﺴﺘﻘﹾﺪِﻣﻮﻥﹶ ﴾
ﺫﻛﺮ ﺍﻟﻄﻨﻄﺎﻭﻱ ﺃﻳﻀﺎﹰ ﰲ ﲰﺎﻋﺎﺗِﻪ ﻭﻣﺸﺎﻫﺪﺍﺗِﻪ :ﺃﻥ ﺑﺎﺻﺎﹰ ﻛﺎﻥ ﻣﻠﻴﺌﺎﹰ ﺑﺎﻟﺮﻛـﺎﺏ ،ﻭﻛـﺎﻥ
ﺳﺎﺋﻘﹸﻪ ﻳﻠﺘﻔﺖ ﻳﻤﻨﺔﹰ ﻭﻳﺴﺮﺓﹰ ،ﻭﻓﺠﺄﺓ ﻭﻗﻒ ،ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺮﻛﺎﺏ : ﻟِﻢ ﺗﻘﻒ ؟ ﻗﺎﻝ :ﺃﻗـﻒ ﳍـﺬﺍ
ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑِ ﺍﻟﺬﻱ ﻳﺸﲑ ﺑﻴﺪﻩ ﻟﲑﻛﺐ ﻣﻌﻨﺎ .ﻗﺎﻟﻮﺍ :ﻻ ﻧﺮﻯ ﺃﺣﺪﺍﹰ ،ﻗﺎﻝ :ﺍﻧﻈﺮﻭﺍ ﺇﻟﻴﻪ .ﻗﺎﻟﹸﻮﺍ :
ﻻ ﻧﺮﻯ ﺃﺣﺪﺍﹰ ! ﻗﺎﻝ :ﻫﻮ ﺃﻗﺒﻞ ﺍﻵﻥ ﻟﲑﻛﺐ ﻣﻌﻨﺎ .ﻗﺎﻟﻮﺍ ﻛﻠﱡﻬﻢ :ﻭﺍﷲِ ﻻ ﻧﺮﻯ ﺃﺣﺪﺍﹰ ﻣﻦ ﺍﻟﻨﺎﺱِ !
ﻭﻓﺠﺄﺓ ﻣﺎﺕ ﻫﺬﺍ ﺍﻟﺴﺎﺋﻖ ﻋﻠﻰ ﻣﻘﻌﺪِ ﺳﻴﺎﺭﺗِﻪِ .
ﻟﻘﺪ ﺣﻀﺮﺕ ﻣﻨﻴﺘﻪ ،ﻭﺣﻠﱠﺖ ﻭﻓﺎﺗﻪ ،ﻭﻛﺎﻥ ﻫﺬﺍ ﺳـﺒﺒﺎﹰ ﴿ ،ﻓﹶـﺈِﺫﹶﺍ ﺟـﺎﺀ ﺃﹶﺟ ﹸﻠﻬـﻢ ﻻﹶ
ﻳﺴﺘﺄﹾﺧِﺮﻭﻥﹶ ﺳﺎﻋﺔﹰ ﻭﻻﹶ ﻳﺴﺘﻘﹾﺪِﻣﻮﻥﹶ ﴾ ،ﺇﻥﱠ ﺍﻹﻧﺴﺎﻥ ﳚﺒﻦ ﻣﻦ ﺍﳌﺨﺎﻭﻑِ ،ﻭﻳﻨﺨﻠﻊ ﻗﻠﺒﻪ ﻣﻦِ ﻣﻈﺎﻥﱢ
ﺍﳌﻨﺎﻳﺎ ،ﻭﺇﺫﺍ ﺑﺎﳌﺂﻣﻦِ ﺗﻘﺘﻠﹸﻪ ﴿ ،ﺍﻟﱠﺬِﻳﻦ ﻗﹶﺎﻟﹸﻮﺍﹾ ﻹِﺧﻮﺍﻧِﻬِﻢ ﻭﻗﹶﻌﺪﻭﺍﹾ ﻟﹶﻮ ﺃﹶﻃﹶﺎﻋﻮﻧﺎ ﻣﺎ ﹸﻗﺘِﻠﹸﻮﺍ ﻗﹸﻞﹾ ﻓﹶﺎﺩﺭﺅﻭﺍ
ﻋﻦ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺍﻟﹾﻤﻮﺕ ﺇِﻥ ﻛﹸﻨﺘﻢ ﺻﺎﺩِﻗِﲔ . ﴾ ﻭﺍﻟﻌﺠﻴﺐ ﻓﻴﻨﺎ ﺃﻧﻨﺎ ﻻ ﻧﻔﻜﺮ ﰲ ﻟﻘﺎﺀِ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ،
ﻭﻻ ﰲ ﺣﻘﺎﺭﺓِ ﺍﻟﺪﻧﻴﺎ ،ﻭﻻ ﰲ ﻗﺼﺔِ ﺍﻻﺭﲢﺎﻝِ ﻣﻨﻬﺎ ﺇﻻ ﺫﺍ ﻭﻗﻌﻨﺎ ﰲ ﺍﳌﺨﺎﻭﻑِ .
ﻓﺮﲟﺎ ﺻﺤﺖِ ﺍﻷﺟﺴﺎﻡ ﺑﺎﻟﻌﻠﻞِ
ﺫﻛﺮ ﺃﻫﻞﹸ ﺍﻟﺴﻴﺮِ :ﺃﻥ ﺭﺟﻼﹰ ﺃﺻﺎﺑﻪ ﺍﻟﺸﻠﻞﹸ ،ﻓﺄﹸﻗﻌﺪ ﰲ ﺑﻴﺘﻪ ،ﻭﻣﺮﺕ ﻋﻠﻴﻪ ﺳﻨﻮﺍﺕ ﻃـﻮﺍﻝﹲ
ﻣﻦ ﺍﳌﻠﻞِ ﻭﺍﻟﻴﺄﺱِ ﻭﺍﻹﺣﺒﺎﻁِ ،ﻭﻋﺠﺰ ﺍﻷﻃﺒﺎﺀُ ﰲ ﻋﻼﺟِﻪ ،ﻭﺑﻠﱠﻐﻮﺍ ﺃﻫﻠﻪ ﻭﺃﺑﻨﺎﺀﻩ ،ﻭﰲ ﺫﺍﺕ ﻳـﻮ ٍﻡ
ﻧﺰﻟﺖ ﻋﻠﻴﻪ ﻋﻘﺮﺏ ﻣﻦ ﺳﻘﻒِ ﻣﱰﻟِﻪ ،ﻭﱂ ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﺘﺤﺮﻙ ﻣﻦ ﻣﻜﺎﻧِـﻪ ،ﻓﺄﺗـﺖ ﺇﱃ ﺭﺃﺳِـﻪ
ﻭﺿﺮﺑﺘﻪ ﺑﺮﺃﺳِﻬﺎ ﺿﺮﺑﺎﺕٍ ﻭﻟﺪﻏﺘﻪ ﻟﺪﻏﺎﺕٍ ،ﻓﺎﻫﺘﺰ ﺟﺴﻤﻪ ﻣﻦ ﺃﲬﺺِ ﻗﺪﻣﻴﻪ ﺇﱃ ﻣﺸﺎﺵِ ﺭﺃﺳِـﻪ ،
ﻭﺇﺫﺍ ﺑﺎﳊﻴﺎﺓﹸ ﺗﺪﺏ ﰲ ﺃﻋﻀﺎﺋِﻪ ،ﻭﺇﺫﺍ ﺑﺎﻟﺒﺮﺀِ ﻭﺍﻟﺸﻔﺎﺀ ﻳﺴﲑ ﰲ ﺃﳓﺎﺀِ ﺟﺴﻤِﻪ ،ﻭﻳﻨـﺘﻔﺾ ﺍﻟﺮﺟـﻞﹸ
ﻭﻳﻌﻮﺩ ﻧﺸﻴﻄﺎﹰ ،ﰒ ﻳﻘﻒ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ،ﰒ ﳝﺸﻲ ﰲ ﻏﺮﻓﺘِﻪ ،ﰒ ﻳﻔﺘﺢ ﺑﺎﺑﻪ ،ﻭﻳﺄﰐ ﺃﻫﻠﻪ ﻭﺃﻃﻔﺎﻟـﻪ ،
ﻓﺈﺫﺍ ﺍﻟﺮﺟﻞﹸ ﻭﺍﻗﻔﺎﹰ ،ﻓﻤﺎ ﻛﺎﻧﻮﺍ ﻳﺼﺪﻗﻮﻥ ﻭﻛﺎﺩﻭﺍ ﻣﻦ ﺍﻟﺬﻫﻮﻝ ﻳﺼﻌﻘﻮﻥ ،ﻓﺄﺧﱪﻫﻢ ﺍﳋﹶﺒﺮ.
ﻓﺴﺒﺤﺎﻥ ﺍﻟﺬﻱ ﺟﻌﻞ ﻋﻼﺝ ﻫﺬﺍ ﺍﻟﺮﺟﻞِ ﰲ ﻫﺬﺍ !!
ﻭﻗﺪ ﺫﻛﺮﺕ ﻫﺬﺍ ﻟﺒﻌﺾِ ﺍﻷﻃﺒﺎﺀِ ﻓﺼﺪﻕ ﺍﳌﻘﻮﻟﺔ ،ﻭﺫﻛﹶﺮ ﺃﻥ ﻫﻨﺎﻙ ﻣﺼﻼﹰ ﺳﺎﻣﺎﹰ ﻳﺴـﺘﺨﺪﻡ
ﺑﺘﺨﻔﻴﻒٍ ﻛﻴﻤﺎﻭﻱ ، ﻭﻳﻌﺎﰿﹸ ﺑﻪ ﻫﺆﻻﺀِ ﺍﳌﺸﻠﻮﻟﻮﻥ .
ﻓﺠﻞﱠ ﺍﻟﻠﻄﻴﻒ ﰲ ﻋﻼﻩ ،ﻣﺎ ﺃﻧﺰﻝ ﺩﺍﺀً ﺇﻻ ﻭﺃﻧﺰﻝ ﻟﻪ ﺩﻭﺍﺀً .
ﻭﻟﻸﻭﻟﻴﺎﺀ ﻛﺮﺍﻣﺎﺕ
ﻫﺬﺍ ﺻﻠﺔﹸ ﺑﻦ ﺃﺷﻴﻢ ﺍﻟﻌﺎﺑﺪ ﺍﻟﺰﺍﻫﺪ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ :ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﺸﻤﺎﻝِ ﻟﻴﺠﺎﻫﺪ ﰲ ﺳـﺒﻴﻞ ﺍﷲِ
،ﻭﻳﻀﻤﻪ ﺍﻟﻠﻴﻞﹸ ﻓﻴﺬﻫﺐ ﺇﱃ ﻏﺎﻳﺔٍ ﻟﻴﺼﻠﻲ ﻓﻴﻬﺎ ،ﻭﻳﺪﺧﻞ ﺑﲔ ﺍﻟﺸﺠﺮِ ﻭﻳﺘﻮﺿﺄ ،ﻭﻳﻘﻮﻡ ﻣﺼـﻠﻴﺎﹰ ،
ﻭﻳﻨﻬﺪ ﻋﻠﻴﻪ ﺃﺳﺪ ﻛﺎﺳﺮ ، ﻭﻳﻘﺘﺮﺏ ﻣﻦ » ﺻِﻠﺔ « ﻭﻫﻮ ﰲ ﺻﻼﺗﻪ ،ﻭﻳﺪﻭﺭ ﺑﻪ ،ﻭﺻﻠﺔﹸ ﰲ ﺗﺒﺘﻠـﻪ
ﻣﺴﺘﻤﺮ ، ﻭﱂ ﻳﻘﻄﻊ ﺻﻼﺗﻪ ﻭﺫِﻛﺮﻩ ،ﻭﻳﺴﻠﱢﻢ ﺻﻠﺔﹸ ﺑﻦ ﺃﺷﻴﻢ ﻣﻦ ﺭﻛﻌﺘﲔ ،ﰒ ﻳﻘﻮﻝﹸ ﻟﻸﺳـﺪِ :ﺇﻥ
ﻛﻨﺖ ﺃﹸﻣﺮﺕ ﺑﻘﺘﻠﻲ ﻓﻜﻠﹾﲏ ،ﻭﺇﻥ ﺗﺆﻣﺮ ﻓﺎﺗﺮﻛﹾﲏ ﺃﻧﺎﺟﻲ ﺭﰊ .ﻓﺄﺭﺧﻰ ﺍﻷﺳﺪ ﺫﻳﻠﻪ ﻭﺫﻫـﺐ ﻣـﻦ
ﺍﳌﻜﺎﻥ ،ﻭﺗﺮﻙ ﺻﻠﺔ ﻳﺼﻠﻲ .
ﻭﻟﻚ ﺃﻥ ﺗﻨﻈﺮ ﰲ » ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ « ﻭﻏﲑﻫﺎ ﻣﻦ ﻛﺘﺐِ ﺍﻟﺘﺎﺭﻳﺦِ ،ﻭﻫﺬﺍ ﻣـﺬﻛﻮﺭ ﻋـﻦ
»ﺳﻔﻴﻨﺔ« ﻣﻮﱃ ﺭﺳﻮﻝِ ﺍﷲِ rﰲ ﻛﺘﺐِ ﺗﺮﺍﺟﻢِ ﺍﻟﺼﺤﺎﺑﺔِ ،ﺃﻧﻪ ﺃﺗﻰ ﻫﻮ ﻭﺭﻓﹾﻘﺔﹲ ﻣﻌﻪ ﻣﻦ ﺳـﺎﺣ ِﻞ
ﺍﻟﺒﺤﺮِ ،ﻓﻠﻤﺎ ﻧﺰﻟﹸﻮﺍ ﺍﻟﱪ ﻓﺈﺫﺍ ﺑﺄﺳﺪٍ ﻛﺎﺳﺮ ﻣﻘﺒﻞٍ ﻳﺮﻳﺪﻫﻢ ،ﻓﻘﺎﻝ ﺳﻔﻴﻨﺔﹸ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻷﺳﺪ ﺃﻧـﺎ ﻣـﻦ
ﺃﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﷲ ِ rﻭﺃﻧﺎ ﺧﺎﺩﻣﻪ ،ﻭﻫﺆﻻﺀ ﺭﻓﻘﱵ ﻭﻻ ﺳﺒﻴﻞ ﻟﻚ ﻋﻠﻴﻨﺎ .ﻓﻮﻟﱠﻰ ﺍﻷﺳﺪ ﻫﺎﺭﺑﺎﹰ
،ﻭﺯﺃﺭ ﺯﺃﹾﺭﺓﹰ ﻛﺎﺩ ﳝﻸ ﺎ ﺭﺑﻮﻉ ﺍﳌﻜﺎﻥِ .
ﻭﻫﺬﻩ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﻷﺣﺪﺍﺙﹸ ﻻ ﻳﻨﻜﺮﻫﺎ ﺇﻻ ﻣﻜﺎﺑﺮ ، ﻭﺇﻻ ﻓﻔﻲ ﺳﻨﻦِ ﺍﷲِ ﰲ ﺧﻠﻘِﻪِ ﻣﺎ ﻳﺸـﻬﺪ
ﲟﺜﻞ ﻫﺬﺍ ،ﻭﻟﻮﻻ ﻃﻮﻝﹸ ﺍﳌﻘﺎﻡِ ﻷﻭﺭﺩﺕ ﻋﺸﺮﺍﺕِ ﺍﻟﻘﺼﺺِ ﺍﻟﺼﺤﻴﺤﺔِ ﺍﻟﺜﺎﺑﺘﺔِ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻟﻜﻦ
ﻳﻜﻔﻴﻚ ﺩﻻﻟﺔﹰ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻟﺘﻌﻠﻢ ﺃﻥ ﻫﻨﺎﻙ ﺭﺑﺎ ﻟﻄﻴﻔﺎﹰ ﺣﻜﻴﻤﺎﹰ ﻻ ﺗﻐﻴﺐ ﻋﻨﻪ ﻏﺎﺋﺒﺔﹲ .ﺇﻥ ﻋﻠﻢ
ﺍﷲ ﻳﻼﺣﻖ ﺍﻟﻨﺎﺱ ،ﻭﻟﻄﻔﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺷﻬﻮﺩﻩ ﻭﺍﻃﻼﻋﻪ ﴿ :ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻣِﻦ ﻧﺠﻮﻯ ﺛﹶﻠﹶﺎﺛﹶﺔٍ ﺇِﻟﱠﺎ
ﻫﻮ ﺭﺍﺑِﻌﻬﻢ ﻭﻟﹶﺎ ﺧﻤﺴﺔٍ ﺇِﻟﱠﺎ ﻫﻮ ﺳﺎﺩِﺳﻬﻢ ﻭﻟﹶﺎ ﺃﹶﺩﻧﻰ ﻣِﻦ ﺫﹶﻟِﻚ ﻭﻟﹶﺎ ﺃﹶﻛﹾﺜﹶﺮ ﺇِﻟﱠﺎ ﻫﻮ ﻣﻌﻬﻢ ﺃﹶﻳـﻦ ﻣـﺎ
ﻛﹶﺎﻧﻮﺍ ﴾ .
ﻛﻔﻰ ﺑﺎﷲِ ﻭﻛﻴﻼﹰ ﻭﺷﻬﻴﺪﺍﹰ
ﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪِ :ﺃﻥ ﺭﺟﻼﹰ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻃﻠﺐ ﻣﻦ ﺭﺟﻞٍ ﺃﻥ ﻳﻘﺮﺿﻪ ﺃﻟـﻒ
ﺩﻳﻨﺎﺭٍ ،ﻗﺎﻝ :ﻫﻞ ﻟﻚ ﺷﺎﻫﺪ ؟ ﻗﺎﻝ :ﻣﺎ ﻣﻌﻲ ﺷﺎﻫﺪ ﺇﻻ ﺍﷲُ .ﻗﺎﻝ :ﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍﹰ .ﻗﺎﻝ :
ﻫﻞ ﻣﻌﻚ ﻭﻛﻴﻞﹲ ؟ ﻗﺎﻝ :ﻣﺎ ﻣﻌﻲ ﻭﻛﻴﻞ ﺇﻻ ﺍﷲُ .ﻗﺎﻝ :ﻛﻔﻰ ﺑﺎﷲ ﻭﻛﻴﻼﹰً .ﰒ ﺃﻋﻄﺎﻩ ﺃﻟﻒ ﺩﻳﻨﺎﺭ
،ﻭﺫﻫﺐ ﺍﻟﺮﺟﻞ ﻭﻛﺎﻥ ﺑﻴﻨﻬﻤﺎ ﻣﻮﻋﺪ ﻭﺃﺟﻞﹲ ﻣﺴﻤﻰ ،ﻭﺑﻴﻨﻬﻤﺎ ﺮ ﰲ ﺗﻠﻚ ﺍﻟﺪﻳﺎﺭِ ،ﻓﻠﻤﺎ ﺣـﺎﻥ
ﺍﳌﻮﻋﺪ ﺃﺗﻰ ﺻﺎﺣﺐ ﺍﻟﺪﻧﺎﻧﲑِ ﻟﻴﻌﻴﺪﻫﺎ ﻟﺼﺎﺣﺒِﻬﺎ ﺍﻷﻭﻝِ ،ﻓﻮﻗﻒ ﻋﻠﻰ ﺷﺎﻃﺊ ﺍﻟﻨﻬﺮِ ،ﻳﺮﻳـﺪ ﻗﺎﺭﺑـﹰﺎ
ﻳﺮﻛﺒﻪ ﺇﻟﻴﻪ ،ﻓﻤﺎ ﻭﺟﺪ ﺷﻴﺌﺎﹰ ،ﻭﺃﺗﻰ ﺍﻟﻠﻴﻞﹸ ﻭﺑﻘﻲ ﻭﻗﺘﺎﹰ ﻃﻮﻳﻼﹰ ،ﻓﻠﻢ ﳚﺪ ﻣﻦ ﳛﻤﻠﹸﻪ ،ﻓﻘﺎﻝ :ﺍﻟﻠﻬﻢ
ﺇﻧﻪ ﺳﺄﻟﲏ ﺷﻬﻴﺪﺍﹰ ﻓﻤﺎ ﻭﺟﺪﺕ ﺇﻻ ﺃﻧﺖ ،ﻭﺳﺄﻟﲏ ﻛﻔﻴﻼﹰ ﻓﻤﺎ ﻭﺟﺪﺕ ﺇﻻ ﺃﻧﺖ ،ﺍﻟﻠﻬﻢ ﺑﻠﱢﻐﻪ ﻫـﺬﻩ
ﺍﻟﺮﺳﺎﻟﺔ .ﰒ ﺃﺧﺬ ﺧﺸﺒﺔﹰ ﻓﻨﻘﺮﻫﺎ ﻭﺃﺩﺧﻞ ﺍﻟﺪﻧﺎﻧﲑ ﻓﻴﻬﺎ ،ﻭﻛﺘﺐ ﻓﻴﻬﺎ ﺭﺳﺎﻟﺔﹰ ،ﰒ ﺃﺧـﺬ ﺍﳋﺸـﺒﺔ
ﻭﺭﻣﺎﻫﺎ ﰲ ﺍﻟﻨﻬﺮِ ،ﻓﺬﻫﺒﺖ ﺑﺈﺫﻥِ ﺍﷲ ،ﻭﺑﻠﻄﻒِ ﺍﷲِ ،ﻭﺑﻌﻨﺎﻳﺔِ ﺍﷲِ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻭﺧـﺮﺝ ﺫﺍﻙ
ﺍﻟﺮﺟﻞﹸ ﺻﺎﺣﺐ ﺍﻟﺪﻧﺎﻧﲑ ﺍﻷﻭﻝﹸ ﻳﻨﺘﻈﺮ ﻣﻮﻋﺪ ﺻﺎﺣﺒﻪِ ،ﻓﻮﻗﻒ ﻋﻠﻰ ﺷﺎﻃﺊ ﺍﻟﻨﻬﺮِ ﻭﺍﻧﺘﻈﺮ ﻓﻤﺎ ﻭﺟﺪ
ﺃﺣﺪﺍﹰ ،ﻓﻘﺎﻝ :ﻟِﻢ ﻻ ﺁﺧﺬ ﺣﻄﺒﺎﹰ ﻷﻫﻞ ﺑﻴﱵ ؟! ﻓﻌﺮﺿﺖ ﻟﻪ ﺍﳋﺸﺒﺔﹸ ﺑﺎﻟﺪﻧﺎﻧﲑ ،ﻓﺄﺧﺬﻫﺎ ﻭﺫﻫـﺐ
ﺎ ﺇﱃ ﺑﻴﺘِﻪ ،ﻓﻜﺴﺮﻫﺎ ﻓﻮﺟﺪ ﺍﻟﺪﻧﺎﻧﲑ ﻭﺍﻟﺮﺳﺎﻟﺔ .
ﻷﻥﱠ ﺍﻟﺸﻬﻴﺪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻋﺎﻥ ،ﻭﻷﻥ ﺍﻟﻮﻛﻴﻞ ﺃﺩﻯ ﺍﻟﻮﻛﺎﻟﺔ ،ﻓﺘﻌﺎﱃ ﺍﷲُ ﰲ ﻋﻼﻩ.
﴿ ﻭﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ ﻓﹶ ﹾﻠﻴﺘﻮﻛﱠﻞِ ﺍﻟﹾﻤ ﺆﻣِﻨﻮﻥﹶ ﴾ .
﴿ ﻭﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ ﻓﹶﺘﻮﻛﱠﻠﹸﻮﺍﹾ ﺇِﻥ ﻛﹸﻨﺘﻢ ﻣ ﺆﻣِﻨِﲔ. ﴾
ﻭﻗﻔــــﺔﹲ
ﻗﺎﻝ ﻟﺒﻴﺪ:
ﺇﻥﱠ ﺻِﺪﻕ ﺍﻟﻨﻔﺲِ ﻳﺰﺭِﻱ ﺑﺎﻷﻣﻞﹾ ﻓﺎﻛﺬﺏِ ﺍﻟـﻨﻔﺲ ﺇﺫﺍ ﺣﺪﺛﹾﺘـﻬﺎ
ﻭﻗﺎﻝ ﺍﻟﺒﺴﱵ:
ﲡﻢ ﻭﻋﻠﱢﻠﹾﻪ ﺑﺸﻲﺀٍ ﻣـﻦ ﺍﳌـﺰﺡِ ﺃﻓِﺪ ﻃﺒﻌﻚ ﺍﳌﻜﺪﻭﺩ ﺑﺎﳍﻢ ﺭﺍﺣـﺔﹰ
ﲟﻘﺪﺍﺭِ ﻣﺎ ﻳﻌﻄﻰ ﺍﻟﻄﻌﺎﻡ ﻣِﻦ ﺍﳌﻠﺢِ ﻭﻟﻜﻦ ﺇﺫﺍ ﺃﻋﻄﻴﺘﻪ ﺫﺍﻙ ﻓﻠـﻴﻜﻦ
ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦ ﺍﻟﺸﺒﻞ :
ﺑﻘﺎﺀ ﺍﻟﻨـﺎﺭِ ﺗﺤﻔـﻆﹸ ﺑﺎﻟﻮﻋـﺎﺀِ ﲝﻔﻆِ ﺍﳉﺴﻢِ ﺗﺒﻘﻰ ﺍﻟﻨﻔﺲ ﻓﻴـﻪٍ
ﻭﻻ ﲤﺪﺩ ﳍﺎ ﻃـﻮﻝ ﺍﻟﺮﺟـﺎﺀِ ﻓﺒﺎﻟﻴﺄﺱِ ﺍﳌﹸﻤِﺾ ﻓـﻼ ﺗﻤِﺘﻬـﺎ
ﻭﺫﻛﱢﺮﻫﺎ ﺍﻟﺸﺪﺍﺋﺪ ﰲ ﺍﻟﺮﺧـﺎﺀِ ﻭﻋِﺪﻫﺎ ﰲ ﺷـﺪﺍﺋﺪﻫﺎ ﺭﺧـﺎﺀً
ـﺪﻭﺍﺀِ
ﻭﺑﺎﻟﺘﺮﻛﻴـﺐِ ﻣﻨﻔﹶﻌـﺔﹸ ﺍﻟـ ﻳﻌﺪ ﺻـﻼﺣﻬﺎ ﻫـﺬﺍ ﻭﻫـﺬﺍ
ﺃﻃِﺐ ﻣﻄﻌﻤﻚ ﺗﻜﻦ ﻣﺴﺘﺠﺎﺏ ﺍﻟﺪﻋﻮﺓِ
ﻛﺎﻥ ﺳﻌﺪ ﺑﻦ ﺃﰊ ﻭﻗﱠﺎﺹ ﻳﺪﺭﻙ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ،ﻭﻫﻮ ﺃﺣﺪ ﺍﻟﻌﺸﺮﺓِ ﺍﳌﺒﺸﺮﻳﻦ ﺑﺎﳉﻨﺔِ ،ﻭﻗـﺪ
ﺩﻋﺎ ﻟﻪ rﺑﺴﺪﺍﺩِ ﺍﻟﺮﻣﻲ ﻭﺇﺟﺎﺑﺔِ ﺍﻟﺪﻋﻮﺓِ ،ﻓﻜﺎﻥ ﺇﺫﺍ ﺩﻋﺎ ﺃﹸﺟﻴﺒﺖ ﺩﻋﻮﺗﻪ ﻛﹶﻔﹶﻠﻖِ ﺍﻟﺼﺒﺢِ .
ﺃﺭﺳﻞ ﻋﻤﺮ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﺃﻧﺎﺳﺎﹰ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺴﺄﻟﻮﻥ ﻋﻦ ﻋﺪﻝِ ﺳﻌﺪٍ ﰲ ﺍﻟﻜﻮﻓﺔِ ،
ﻓﺄﺛﲎ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻪ ﺧﻴﺮﺍﹰ ،ﻭﳌﺎ ﺃﺗﻮﺍ ﰲ ﻣﺴﺠﺪِ ﺣﻲ ﻟﺒﲏ ﻋﺒﺲٍ ،ﻗﺎﻡ ﺭﺟﻞﹲ ﻓﻘﺎﻝ :ﺃﻣﺎ ﺳـﺄﻟﺘﻤﻮﱐ
ﻋﻦ ﺳﻌﺪٍ ؟ ﻓﺈﻧﻪ ﻻ ﻳﻌﺪﻝﹸ ﰲ ﺍﻟﻘﻀﻴﺔِ ،ﻭﻻ ﳛﻜﻢ ﺑﺎﻟﺴﻮﻳﺔِ ،ﻭﻻ ﳝﺸﻲ ﻣﻊ ﺍﻟﺮﻋﻴﺔ .ﻓﻘﺎﻝ ﺳﻌﺪ:
ﺍﻟﻠﻬﻢ ﺇﻥﹾ ﻛﺎﻥ ﻗﺎﻡ ﻫﺬﺍ ﺭﻳﺎﺀً ﻭﲰﻌﺔﹰ ﻓﺄﻋﻢِ ﺑﺼﺮﻩ ،ﻭﺃﻃﻞﹾ ﻋﻤﺮﻩ ،ﻭﻋﺮﺿﻪ ﻟﻠﻔﱳِ .ﻓﻄﺎﻝ ﻋﻤﺮ ﻫﺬﺍ
ﺍﻟﺮﺟﻞِ ،ﻭﺳﻘﻂ ﺣﺎﺟﺒﺎﻩ ﻋﻠﻰ ﻋﻴﻨﻴﻪ ،ﻭﺃﺧﺬ ﻳﺘﻌﺮﺽ ﻟﻠﺠﻮﺍﺭﻱ ﻭﻳﻐﻤﺰﻫﻦ ﰲ ﺷﻮﺍﺭﻉِ ﺍﻟﻜﻮﻓـﺔِ ،
ﻭﻳﻘﻮﻝ :ﺷﻴﺦ ﻣﻔﺘﻮﻥ ، ،ﺃﺻﺎﺑﺘﲏ ﺩﻋﻮﺓ ﺳﻌﺪٍ .
ﺇﻧﻪ ﺍﻻﺗﺼﺎﻝﹸ ﺑﺎﷲِ ﻋﺰ ﻭﺟﻞﱠ ،ﻭﺻﺪﻕ ﺍﻟﻨﻴﺔ ﻣﻌﻪ ،ﻭﺍﻟﻮﺛﻮﻕ ﲟﻮﻋـﻮﺩِﻩ ،ﺗﺒـﺎﺭﻙ ﺍﷲُ ﺭﺏ
ﺍﻟﻌﺎﳌﲔ .
ﻭﰲ » ﺳﲑِ ﺃﻋﻼﻡِ ﺍﻟﻨﺒﻼﺀِ« :ﻋﻦ ﺳﻌﺪ ﺃﻳﻀﺎﹶً :ﺃﻥ ﺭﺟﻼﹰ ﻗﺎﻡ ﻳﺴﺐ ﻋﻠﻴﺎﹰ -ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ–
،ﻓﺪﺍﻓﻊ ﺳﻌﺪ ﻋﻦ ﻋﻠﻲ ،ﻭﺍﺳﺘﻤﺮ ﺍﻟﺮﺟﻞ ﰲ ﺍﻟﺴﺐ ﻭﺍﻟﺸﺘﻢِ ،ﻓﻘﺎﻝ ﺳﻌﺪ : ﺍﻟﻠﻬﻢ ﺍﻛﻔﻨﻴـﻪ ﲟـﺎ
ﺷﺌﺖ .ﻓﺎﻧﻄﻠﻖ ﺑﻌﲑ ﻣﻦ ﺍﻟﻜﻮﻓﺔِ ﻓﺄﻗﺒﻞ ﻣﺴﺮﻋﺎﹰ ،ﻻ ﻳﻠﻮﻱ ﻋﻠﻰ ﺷﻲﺀ ،ﻭﺃﺧﺬ ﻳﺪﺧﻞ ﻣـﻦ ﺑـﲔِ
ﺍﻟﻨﺎﺱ ﺣﱴ ﻭﺻﻞﹶ ﺇﱃ ﺍﻟﺮﺟﻞِ ،ﰒ ﺩﺍﺳﻪ ﲞﻔﱠﻴﻪ ﺣﱴ ﻗﺘﻠﻪ ﺃﻣﺎﻡ ﻣﺸﻬﺪٍ ﻭﻣﺮﺃﻯ ﻣﻦ ﺍﻟﻨﺎﺱِ .
﴿ ﺇِﻧﺎ ﻟﹶﻨﻨﺼﺮ ﺭﺳﻠﹶﻨﺎ ﻭﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ ﻓِﻲ ﺍﻟﹾﺤﻴﺎﺓِ ﺍﻟﺪﻧﻴﺎ ﻭﻳﻮﻡ ﻳﻘﹸﻮﻡ ﺍﻟﹾﺄﹶﺷﻬﺎﺩ. ﴾
ﻭﺇﻧﲏ ﺃﻋﺮﺽ ﻟﻚ ﻫﺬﻩ ﺍﻟﻘﺼﺺ ﻟﺘﺰﺩﺍﺩ ﺇﳝﺎﻧﺎﹰ ﻭﻭﺛﻮﻗﺎﹰ ﲟﻮﻋﻮﺩِ ﺭﺑﻚ ﻓﺘـﺪﻋﻮﻩ ﻭﺗﻨﺎﺟﻴـﻪ ،
ﻭﺗﻌﻠﻢ ﺃﻥ ﺍﻟﻠﻄﻒ ﻟﻄﻔﹸﻪ ﺳﺒﺤﺎﻧﻪ ،ﻭﺃﻧﻪ ﻗﺪ ﺃﻣﺮﻙ ﰲ ﳏﻜﻢ ﺍﻟﺘﱰﻳﻞ ﻓﻘﺎﻝ ﴿ :ﺍﺩﻋﻮﻧِﻲ ﺃﹶﺳـﺘﺠِﺐ
ﻟﹶﻜﹸﻢ ﴿ . ﴾ ﻭﺇِﺫﹶﺍ ﺳﺄﹶﻟﹶﻚِ ﻋﺒﺎﺩِﻱ ﻋﻨﻲ ﻓﹶِﺈﻧﻲ ﻗﹶﺮِﻳﺐ ﺃﹸﺟِﻴﺐ ﺩ ﻋﻮﺓﹶ ﺍﻟﺪﺍﻉِ ﺇِﺫﹶﺍ ﺩﻋﺎﻥِ ﴾ ..
ﻟﻘﺪ ﺍﺳﺘﺪﻋﻰ ﺍﳊﺠﺎﺝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻟﻴﺒﻄﺶ ﺑﻪ ،ﻭﺫﻫﺐ ﺍﳊﺴﻦ ﻭﻣﺎ ﰲ ﺫﻫﻨﻪ ﺇﻻ ﻋﻨﺎﻳ ﹸﺔ
ﺍﷲِ ﻭﻟﻄﻒ ﺍﷲ ،ﻭﺍﻟﻮﺛﻮﻕ ﺑﻮﻋِﺪ ﺍﷲِ ،ﻓﺄﺧﺬ ﻳﺪﻋﻮ ﺭﺑﻪ ،ﻭﻳﻬﺘﻒ ﺑﺄﲰﺎﺋِﻪ ﺍﳊﺴـﲎ ،ﻭﺻـﻔﺎﺗِﻪ
ﺍﻟﻌﻠﻰ ،ﻓﻴﺤﻮﻝ ﺍﷲُ ﻗﻠﺐ ﺍﳊﺠﺎﺝِ ،ﻭﻳﻘﺬﻑ ﰲ ﻗﻠﺒﻪ ﺍﻟﺮﻋﺐ ،ﻓﻤﺎ ﻭﺻﻞ ﺍﳊﺴﻦ ﺇﻻ ﻭﻗـﺪ ﻴـﺄ
ﺍﳊﺠﺎﺝ ﻻﺳﺘﻘﺒﺎﻟِﻪ ،ﻭﻗﺎﻡ ﺇﱃ ﺍﻟﺒﺎﺏِ ،ﻭﺍﺳﺘﻘﺒﻞ ﺍﳊﹶﺴﻦ ، ﻭﺃﺟﻠﺴﻪ ﻣﻌﻪ ﻋﻠﻰ ﺍﻟﺴـﺮﻳﺮِ ،ﻭﺃﺧـﺬ
ﻳﻄﻴﺐ ﳊﻴﺘﻪ ،ﻭﻳﺘﺮﻓﱠﻖ ﺑﻪ ،ﻭﻳﻠﲔ ﻟﻪ ﰲ ﺍﳋﻄﺎﺏِ !! ﻓﻤﺎ ﻫﻮ ﺇﻻ ﺗﺴﺨﲑ ﺭﺏ ﺍﻟﻌﺰﺓِ ﻭﺍﳉﻼﻝِ .
ﺇﻥﱠ ﻟﻄﻒ ﺍﷲِ ﻳﺴﺮﻱ ﰲ ﺍﻟﻌﺎﱂِ ،ﰲ ﻋﺎﱂ ﺍﻹﻧﺴﺎﻥِ ،ﰲ ﻋﺎﱂِ ﺍﳊﻴﻮﺍﻥِ ،ﰲ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮِ ،ﰲ
ﺍﻟﻠﻴﻞِ ﻭﺍﻟﻨﻬﺎﺭِ ،ﰲ ﺍﳌﺘﺤﺮﻙِ ﻭﺍﻟﺴﺎﻛﻦِ ﴿ ،ﻭﺇِﻥ ﻣﻦ ﺷﻲﺀٍ ﺇِﻻﱠ ﻳﺴﺒﺢ ﺑِﺤﻤﺪﻩِ ﻭﻟﹶـﻜِﻦ ﻻﱠ ﺗﻔﹾﻘﹶﻬﻮﻥﹶ
ﺗﺴﺒِﻴﺤﻬﻢ ﺇِﻧﻪ ﻛﹶﺎﻥﹶ ﺣﻠِﻴﻤﺎﹰ ﻏﹶﻔﹸﻮﺭﺍﹰ ﴾ .
ﺻﺢ : ﺃﻥﱠ ﺳﻠﻴﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﺃﹸﻭﰐ ﻣﻨﻄﻖ ﺍﻟﻄﲑِ ،ﺧﺮﺝ ﻳﺴﺘﺴـﻘﻲ ﺑﺎﻟﻨـﺎﺱِ ،ﻭﰲ
ﻃﺮﻳﻘِﻪ ﻣﻦ ﺑﻴﺘِﻪ ﺇﱃ ﺍﳌﺼﻞﱠ ﺭﺃﻯ ﳕﻠﺔﹰ ﻗﺪ ﺭﻓﻌﺖ ﺭﺟﻠﻴﻬﺎ ﺗﺪﻋﻮ ﺭﺏ ﺍﻟﻌﺰِﺓ ،ﺗﺪﻋﻮ ﺍﻹﻟﻪ ﺍﻟﺬﻱ ﻳﻌﻄﻲ
ﻭﳝﻨﺢ ﻭﻳﻠﻄﻒ ﻭﻳﻐﻴﺚﹸ ،ﻓﻘﺎﻝ ﺳﻠﻴﻤﺎﻥ :ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ، ﻋﻮﺩﻭﺍ ﻓﻘﺪ ﻛﹸﻔﻴﺘﻢ ﺑﺪﻋﺎﺀِ ﻏﲑِﻛﻢ .
ﻓﺄﺧﺬ ﺍﻟﻐﻴﺚﹸ ﻳﻨﻬﻤﺮ ﺑﺪﻋﺎﺀِ ﺗﻠﻚ ﺍﻟﻨﻤﻠﺔِ ،ﺍﻟﻨﻤﻠﺔِ ﺍﻟﱵ ﻓﻬِﻢ ﻛﻼﻣﻬﺎ ﺳﻠﻴﻤﺎﻥﹸ ﻋﻠﻴﻪ ﺍﻟﺴـﻼﻡ،
ﻭﻫﻮ ﻳﺰﺟﻒ ﲜﻴﺸﻪ ﺍﳉﺮﺍﺭ ،ﻓﺘﻌﻆﹸ ﺃﺧﻮﺍﺎ ﰲ ﻋﺎﱂ ﺍﻟﻨﻤﻞِ ﴿ :ﻗﹶﺎﻟﹶﺖ ﻧﻤﻠﹶﺔﹲ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﻤﻞﹸ ﺍﺩﺧﻠﹸﻮﺍ
ﻗﹶﻮﻟِﻬﺎ﴾ ﻣﺴﺎﻛِﻨﻜﹸﻢ ﻟﹶﺎ ﻳﺤِ ﻄﻤﻨﻜﹸﻢ ﺳ ﹶﻠﻴﻤﺎﻥﹸ ﻭ ﺟﻨﻮﺩﻩ ﻭﻫﻢ ﻟﹶﺎ ﻳﺸﻌﺮﻭﻥﹶ} {١٨ﻓﹶﺘﺒﺴﻢ ﺿﺎﺣِﻜﺎﹰ ﻣﻦ
.ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﻳﺄﰐ ﻟﻄﻒ ﺍﻟﱪﻱ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺴﺒﺐ ﻫﺬﻩ ﺍﻟﻌﺠﻤﺎﻭﺍﺕِ .
ﻭﻗﺪ ﺫﻛﺮ ﺃﺑﻮ ﻳﻌﻠﻰ ﰲ ﻗﺪﺳﻲ ﺃﻥ ﺍﷲ ﻳﻘﻮﻝﹸ )) :ﻭﻋِﺰﰐ ﻭﺟﻼﱄ ،ﻟﻮﻻ ﺷﻴﻮﺥ ﺭﻛﱠـﻊ،
ﻭﺃﻃﻔﺎﻝ ﺭﺿﻊ ، ﻭﺎﺋﻢ ﺭﺗﻊ ، ﳌﻨﻌﺖ ﻋﻨﻜﻢ ﻗﻄﹾﺮ ﺍﻟﺴﻤﺎﺀِ (( .
ﻭﺇﻥﹾ ﻣﻦ ﺷﻲﺀ ﺇﻻ ﻳﺴﺒﺢ ﲝﻤﺪِ ﺭﺑﻪ
ﺇﻥﱠ ﺍﳍﺪﺩ ﰲ ﻋﺎﱂِ ﺍﻟﻄﻴﻮﺭِ ﻋﺮﻑ ﺭﺑﻪ ، ﻭﺃﺫﻋﻦ ﳌﻮﻻﻩ ، ﻭﺃﺧﺒﺖ ﳋﺎﻟﻘِﻪ .
ﺫﻫﺐ ﺍﳍﺪﻫﺪ ، ﻭﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻘﺼﺔﹸ ﺍﻟﻄﻮﻳﻠﺔﹸ ،ﻭﺍﻧﺘﻬﺖ ﺇﱃ ﺗﻠﻚ ﺍﻟﻨﺘﺎﺋﺞِ ﺍﻟﺘﺎﺭﳜﻴﺔِ ،ﻭﻛﺎﻥ
ﺳﺒﺒﻬﺎ ﻫﺬﺍ ﺍﻟﻄﺎﺋﺮ ﺍﻟﺬﻱ ﻋﺮﻑ ﺭﺑﻪ ،ﺣﱴ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀِ :ﻋﺠﻴﺐ ! ﺍﳍﺪﺩ ﺃﺫﻛﻰ ﻣﻦ ﻓﺮﻋﻮﻥ
،ﻓﺮﻋﻮﻥﹸ ﻛﹶﻔﹶﺮ ﰲ ﺍﻟﺮﺧﺎﺀِ ﻓﻤﺎ ﻧﻔﻌﻪ ﺇﳝﺎﻧﻪ ﰲ ﺍﻟﺸﺪﺓ ،ﻭﺍﳍﺪﻫﺪ ﺁﻣﻦ ﺑﺮﺑﻪ ﰲ ﺍﻟﺮﺧﺎﺀِ ،ﻓﻨﻔﻌﻪ ﺇﳝﺎﻧـﻪ
ﰲ ﺍﻟﺸﺪﺓِ .
ﺐﺀَ . ﴾......ﻭﻓﺮﻋﻮﻥﹸ ﻳﻘﻮﻝ ﴿ :ﻣﺎ
ﺠﺪﻭﺍ ﻟِﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﻳﺨﺮِﺝ ﺍﻟﹾﺨ
ﺍﳍﺪﻫﺪ ﻗﺎﻝ ﴿ :ﺃﹶﻟﱠﺎ ﻳﺴ
ﻋﻠِﻤﺖ ﻟﹶﻜﹸﻢ ﻣﻦ ﺇِﻟﹶﻪٍ ﹶﻏﻴﺮِﻱ . ﴾ ......ﺇﻥ ﺍﻟﺸﻘﻲ ﻣﻦ ﻛﺎﻥ ﺍﳍﺪﻫﺪ ﺃﺫﻛﻰ ﻣﻨﻪ ،ﻭﺍﻟﻨﻤﻠـﺔ ﺃﻓﻬـ ﻢ
ﳌﺼﲑِﻫﺎ ﻣﻨﻪ .ﻭﺇﻥ ﺍﻟﺒﻠﻴﺪ ﻣﻦ ﺃﻇﻠﻤﺖ ﺳﺒﻠﻪ ،ﻭﺗﻘﻄﱠﻌﺖ ﺣﺒﺎﻟﹸﻪ ،ﻭﺗﻌﻄﱠﻠﺖ ﺟﻮﺍﺭﺣﻪ ﻋﻦ ﺍﻟﻨﻔـﻊِ ،
﴿ ﻟﹶﻬﻢ ﻗﹸﻠﹸﻮﺏ ﻻﱠ ﻳﻔﹾﻘﹶﻬﻮﻥﹶ ﺑِﻬﺎ ﻭﻟﹶﻬﻢ ﺃﹶ ﻋﻴﻦ ﻻﱠ ﻳﺒﺼِﺮﻭﻥﹶ ﺑِﻬﺎ ﻭﻟﹶﻬﻢ ﺁﺫﹶﺍﻥﹲ ﻻﱠ ﻳﺴﻤﻌﻮﻥﹶ ﺑِﻬﺎ ﴾ .
ﰲ ﻋﺎﱂ ﺍﻟﻨﺤﻞ ﻟﻄﻒ ﺍﷲِ ﻳﺴﺮﻱ ،ﻭﺧﲑﻩ ﳚﺮِﻱ ،ﻭﻋﻨﺎﻳﺘﻪ ﺗﻼﺣﻖ ﺗﻠﻜﻢ ﺍﳊﺸﺮﺓ ﺍﻟﻀـﺌﻴﻠﺔ
ﺍﳌﺴﻜﻴﻨﺔ ،ﺗﻨﻄﻠﻖ ﻣﻦ ﺧﻠﻴﺘﻬﺎ ﺑﺘﺴﺨﲑٍ ﻣﻦ ﺍﻟﺒﺎﺭﻱ ،ﺗﻠﺘﻤﺲ ﺭﺯﻗﻬﺎ ،ﻻ ﺗﻘﻊ ﺇﻻ ﻋﻠـﻰ ﺍﻟﻄﻴـﺐِ
ﺍﻟﻨﻘﻲ ﺍﻟﻄﺎﻫﺮِ ،ﲤﺺ ﺍﻟﺮﺣﻴﻖ ، ﻴﻢ ﺑﺎﻟﻮﺭﻭﺩِ ،ﺗﻌﺸﻖ ﺍﻟﺰﻫﺮ ،ﺗﻌﻮﺩ ﳏﻤﻠﺔﹰ ﺑﺸﺮﺍﺏٍ ﳐﺘﻠﻒٍ ﺃﻟﻮﺍﻧﻪ
ﻓﻴﻪ ﺷﻔﺎﺀٌ ﻟﻠﻨﺎﺱِ ،ﺗﻌﻮﺩ ﺇﱃ ﺧﻠﻴﺘِﻬﺎ ﻻ ﺇﱃ ﺧﻠﻴﺔٍ ﺃﺧﺮﻯ ،ﻻ ﺗﻀﻞﱡ ﻃﺮﻳﻘﻬﺎ ،ﻭﻻ ﲢﺎﺭ ﰲ ﺳﺒﻠِﻬﺎ ،
ﺠﺒﺎﻝِ ﺑﻴﻮﺗﺎﹰ ﻭﻣِﻦ ﺍﻟﺸﺠﺮِ ﻭﻣِﻤﺎ ﻳﻌﺮِﺷـﻮﻥﹶ}{٦٨
﴿ ﻭﺃﹶﻭﺣﻰ ﺭﺑﻚ ﺇِﻟﹶﻰ ﺍﻟﻨﺤﻞِ ﺃﹶﻥِ ﺍﺗﺨِﺬِﻱ ﻣِﻦ ﺍﻟﹾ ِ
ﺨﺘﻠِﻒ ﺃﹶﻟﹾﻮﺍﻧﻪ
ﺛﹸﻢ ﻛﹸﻠِﻲ ﻣِﻦ ﻛﹸﻞﱢ ﺍﻟﺜﱠﻤﺮﺍﺕِ ﻓﹶﺎﺳ ﹸﻠﻜِﻲ ﺳﺒﻞﹶ ﺭﺑﻚِ ﹸﺫﻟﹸﻼﹰ ﻳﺨﺮﺝ ﻣِﻦ ﺑﻄﹸﻮﻧِﻬﺎ ﺷﺮﺍﺏ ﻣ
ﻓِﻴﻪِ ﺷِﻔﹶﺎﺀ ﻟِﻠﻨﺎﺱِ ﺇِﻥﱠ ﻓِﻲ ﺫﹶﻟِﻚ ﻵﻳﺔﹰ ﻟﱢﻘﹶﻮﻡٍ ﻳﺘﻔﹶﻜﱠﺮﻭﻥﹶ ﴾ .
ﺇﻥ ﺳﻌﺎﺩﺗﻚ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺼﺺ ،ﻭﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚِ ،ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻌِﱪ :ﺃﻥ ﺗﻌﻠﻢ ﺃﻥ ﻫﻨﺎﻙ
ﻟﻄﻔﺎﹰ ﺧﻔﻴﺎﹰ ﷲِ ﺍﻟﻮﺍﺣﺪِ ﺍﳊﺪِ ،ﻓﺘﺪﻋﻮﻩ ﻭﺣﺪﻩ ،ﻭﺗﺮﺟﻮﻩ ﻭﺣﺪﻩ ،ﻭﺗﺴﺄﻟﻪ ﻭﺣـﺪﻩ ،ﻭﺃﻥﱠ ﻋﻠﻴـﻚ
ﻭﺍﺟﺒﺎﹰ ﺷﺮﻋﻴﺎﹰ ﻧﺰﻝﹶ ﰲ ﺍﳌﻴﺜﺎﻕِ ﺍﻟﺮﺑﺎﱐﱢ ،ﻭﰲ ﺍﻟﻨﻬﺞِ ﺍﻟﺴﻤﺎﻭﻱ ﺃﻥ ﺗﺴﺠﺪ ﻟﻪ ،ﻭﺃﻥ ﺗﺸـﻜﺮﻩ ،ﻭﺃﻥ
ﺗﺘﻮﻻﱠﻩ ،ﻭﺃﻥ ﺗﺘﺠﻪ ﺑﻘﻠﺒِﻚ ﺇﻟﻴﻪ .ﺇﻥ ﻋﻠﻴﻚ ﺃﻥﹾ ﺗﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﺒﺸﺮ ﺍﻟﻜﺜﲑ ﻭﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﻀـﺨﻢ ،
ﻻ ﻳﻐﻨﻮﻥ ﻋﻨﻚ ﻣﻦ ﺍﷲِ ﺷﻴﺌﺎﹰ ،ﺇﻢ ﻣﺴﺎﻛﲔ ، ﺇﻢ ﻛﻠﻬﻢ ﳏﺘﺎﺟﻮﻥ ﺇﱃ ﺍﷲِ ،ﺇﻢ ﻳﻄﻠﺒﻮﻥ ﺭﺯﻗﻬﻢ
ﺻﺒﺎﺡ ﻣﺴﺎﺀ ،ﻭﻳﻄﻠﺒﻮﻥ ﺳﻌﺎﺩﻢ ﻭﺻﺤﺘﻬﻢ ﻭﻋﺎﻓﻴﺘﻬﻢ ﻭﺃﺷﻴﺎﺀﻫﻢ ﻭﺃﻣﻮﺍﳍﻢ ﻭﻣﻨﺎﺻﺒﻬﻢ ﻣـﻦ ﺍﷲِ
ﺍﻟﺬﻱ ﳝﻠﻚ ﻛﻞﱠ ﺷﻲﺀٍ .
﴿ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺃﹶﻧﺘﻢ ﺍﻟﹾﻔﹸﻘﹶﺮﺍﺀ ﺇِﻟﹶﻰ ﺍﻟﻠﱠﻪِ ﻭﺍﻟﻠﱠﻪ ﻫﻮ ﺍﻟﹾ ﻐﻨِﻲ ﺍﻟﹾﺤﻤِﻴﺪ ، ﴾ ﺇﻥ ﻋﻠﻴﻚ ﺃﻥ ﺗﻌﻠـﻢ
ﻋﻠﻢ ﺍﻟﻴﻘﲔِ ﺃﻧﻪ ﻻ ﻳﻬﺪﻳﻚ ﻭﻻ ﻳﻨﺼﺮﻧﻚ ،ﻭﻻ ﳛﻤﻴﻚ ﻭﻻ ﻳﺘﻮﻻﻙ ،ﻭﻻ ﳛﻔﻈﹸﻚ ،ﻭﻻ ﳝﻨﺤـﻚ
ﺇﻻ ﺍﷲُ ،ﺇﻥ ﻋﻠﻴﻚ ﺃﻥ ﺗﻮﺣﺪ ﺍﲡﺎﻩ ﺍﻟﻘﻠﺐِ ،ﻭﺗﻔﺮﺩ ﺍﻟـﺮﺏ ﺑﺎﻟﻮﺣﺪﺍﻧﻴـﺔِ ﻭﺍﻷﻟﻮﻫﻴـﺔِ ﻭﺍﻟﺴـﺆﺍ ِﻝ
ﻭﺍﻻﺳﺘﻌﺎﻧﺔِ ﻭﺍﻟﺮﺟﺎﺀِ ،ﻭﺃﻥ ﺗﻌﻠﻢ ﻗﹾﺪﺭ ﺍﻟﺒﺸﺮِ ،ﻭﺃﻥ ﺍﳌﺨﻠﻮﻕ ﳛﺘﺎﺝ ﺇﱃ ﺍﳋﺎﻟﻖِ ،ﻭﺃﻥ ﺍﻟﻔﺎﱐ ﳛﺘﺎﺝ
ﺇﱃ ﺍﻟﺒﺎﻗﻲ ،ﻭﺃﻥ ﺍﻟﻔﻘﲑ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻐﲏ ،ﻭﺃﻥ ﺍﻟﻀﻌﻴﻒ ﳛﺘﺎﺝ ﺇﱃ ﺍﻟﻘﻮﻱ . ﻭﺍﻟﻘﻮﺓﹸ ﻭﺍﻟﻐﲎ ﻭﺍﻟﺒﻘﺎﺀُ
ﻭﺍﻟﻌﺰﺓﹸ ﺍﳌﻄﻠﻘﺔﹸ ﳝﻠﻜﹸﻬﺎ ﺍﷲُ ﻭﺣﺪﻩ.
ﺇﺫﺍ ﻋﻠﻤﺖ ﺫﻟﻚ ،ﻓﺎﺳﻌﺪ ﺑﻘﺮﺑﻪِ ﻭﺑﻌﺒﺎﺩﺗِﻪ ﻭﺍﻟﺘﺒﺘﻞِ ﺇﻟﻴﻪ ،ﺇﻟﻴﻪ ،ﺇﻥِ ﺍﺳﺘﻐﻔﺮﺗﻪ ﻏﹶﻔﹶـﺮ ﻟـﻚ ،
ﻭﺇﻥ ﺗﺒﺖ ﺇﻟﻴﻪ ﺗﺎﺏ ﻋﻠﻴﻚ ،ﻭﺇﻥ ﺳﺄﻟﺘﻪ ﺃﻋﻄﺎﻙ ،ﻭﺇﻥ ﻃﻠﺒﺖ ﻣﻨﻪ ﺍﻟﺮﺯﻕ ﺭﺯﻗﻚ ،ﻭﺇﻥ ﺍﺳﺘﻨﺼﺮﺗﻪ
ﻧﺼﺮﻙ ،ﻭﺇﻥ ﺷﻜﺮﺗﻪ ﺯﺍﺩﻙ .
ﺍﺭﺽ ﻋﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞﱠ
ﻣﻦ ﻟﻮﺍﺯﻡِ ))ﺭﺿﻴﺖ ﺑﺎﷲِ ﺭﺑﺎﹰ ،ﻭﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﺎﹰ ،ﻭﲟﺤﻤﺪٍ rﻧﺒﻴﺎﹰ(( .ﺃﻥ ﺗﺮﺿﻰ ﻋﻦ ﺭﺑﻚ
ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻓﺘﺮﺿﻰ ﺑﺄﺣﻜﺎﻣِﻪ ،ﻭﺗﺮﺿﻰ ﺑﻘﻀﺎﺋِﻪ ﻭﻗﺪﺭِﻩِ ،ﺧﲑِﻩ ﻭﺷﺮِﻩ ،ﺣﻠﻮِﻩ ﻭﻣﺮﻩ .
ﺇﻥ ﺍﻻﻧﺘﻘﺎﺋﻴﺔ ﺑﺎﻹﳝﺎﻥِ ﺑﺎﻟﻘﻀﺎﺀِ ﻭﺍﻟﻘﺪﺭِ ﻟﻴﺴﺖ ﺻﺤﻴﺤﺔﹰ ،ﻭﻫﻲ ﺃﻥ ﺗﺮﺿﻰ ﻓﹶﺤﺴﺐ ﻋﻨـﺪ
ﻣﻮﺍﻓﻘﺔِ ﺍﻟﻘﻀﺎﺀِ ﻟﺮﻏﺒﺎﺗِﻚ ،ﻭﺗﺘﺴﺨﻂ ﺇﺫﺍ ﺧﺎﻟﻒ ﻣﺮﺍﺩﻙ ﻭﻣﻴﻠﻚ ،ﻓﻬﺬﺍ ﻟﻴﺲ ﻣﻦ ﺷﺄﻥِ ﺍﻟﻌﺒﺪِ .
ﺇﻥ ﻗﻮﻣﺎﹰ ﺭﺿﻮﺍ ﺑﺮﺑﻬﻢ ﰲ ﺍﻟﺮﺧﺎﺀِ ﻭﺳﺨﻄﹸﻮﺍ ﰲ ﺍﻟﺒﻼﺀِ ،ﻭﺍﻧﻘﺎﺩﻭﺍ ﰲ ﺍﻟﻨﻌﻤﺔِ ﻭﻋﺎﻧﺪﻭﺍ ﻭﻗـﺖ
ﺍﻟﻨﻘﻤﺔِ ﴿ ،ﻓﹶﺈِﻥﹾ ﺃﹶﺻﺎﺑﻪ ﺧﻴﺮ ﺍﻃﹾﻤﺄﹶﻥﱠ ﺑِﻪِ ﻭﺇِﻥﹾ ﺃﹶﺻﺎﺑﺘﻪ ﻓِﺘﻨﺔﹲ ﺍﻧﻘﹶﻠﹶﺐ ﻋﻠﹶﻰ ﻭ ﺟﻬِـﻪِ ﺧﺴِـﺮ ﺍﻟـﺪﻧﻴﺎ
ﻭﺍﻟﹾﺂ ِﺧﺮﺓﹶ ﴾ .
ﻟﻘﺪ ﻛﺎﻥ ﺍﻷﻋﺮﺍﺏ ﻳﺴﻠﻤﻮﻥ ،ﻓﺈﺫﺍ ﻭﺟﺪﻭﺍ ﰲ ﺍﻹﺳﻼﻡِ ﺭﻏﺪﺍﹰ ﺑﱰﻭﻝِ ﻏﻴﺚٍ ،ﻭﺩﺭ ﻟـﱭٍ ،
ﻭﻧﺒﺖِ ﻋﺸﺐٍ ،ﻗﺎﻟﻮﺍ :ﻫﺬﺍ ﺩﻳﻦ ﺧﻴﺮٍ .ﻓﺎﻧﻘﺎﺩﻭﺍ ﻭﺣﺎﻓﻈﻮﺍ ﻋﻠﻰ ﺩﻳﻨِﻬﻢ .
ﻓﺈﺫﺍ ﻭﺟﺪﻭﺍ ﺍﻷﺧﺮﻯ ،ﺟﻔﺎﻓﺎﹰ ﻭﻗﺤﻄﺎﹰ ﻭﺟﺪﺑﺎﹰ ﻭﺍﺿﺤﻤﻼﻻﹰ ﰲ ﺍﻷﻣﻮﺍﻝِ ﻭﻓﻨﺎﺀً ﻟﻠﻤﺮﻋـﻰ ،
ﻧﻜﺼﻮﺍ ﻋﻠﻰ ﺃﻋﻘﺎﻢ ﻭﺗﺮﻛﹸﻮﺍ ﺭﺳﺎﻟﺘﻬﻢ ﻭﺩﻳﻨﻬﻢ .
ﻫﺬﺍ ﺇﺫﻥ ﺇﺳﻼﻡ ﺍﳍﻮﻯ ،ﻭﺇﺳﻼﻡ ﺍﻟﺮﻏﺒﺔِ ﻟﻠﻨﻔﺲ .ﺇﻥ ﻫﻨﺎﻙ ﺃﻧﺎﺳﺎﹰ ﻳﺮﺿﻮﻥ ﻋـﻦ ﺍﷲِ ﻋـﺰ
ﻭﺟﻞﱠ ،ﻷﻢ ﻳﺮﻳﺪﻭﻥ ﻣﺎ ﻋﻨﺪ ﺍﷲِ ،ﻳﺮﻳﺪﻭﻥ ﻭﺟﻬﻪ ،ﻳﺒﺘﻐﻮﻥ ﻓﻀﻼﹰ ﻣﻦ ﺍﷲِ ﻭﺭﺿﻮﺍﻧﺎﹰ ،ﻳﺴـﻌﻮﻥ
ﻟﻶﺧﺮﺓِ .
ﻧﺎﻡ ﺍﻷﻫﻞﹸ ﲨﻴﻌﺎﹰ ﻛﺒﺎﺭﻫﻢ ﻭﺻﻐﺎﺭﻫﻢ ،ﻣﻌﻬﻢ ﺃﻣﻮﺍﻟﹸﻬﻢ ﰲ ﺃﺭﺽٍ ﻣﺴﺘﻮﻳﺔ ،ﻭﻭﺍﻟﺪﻫﻢ ﻏﺎﺋﺐ
ﻳﺒﺤﺚﹸ ﻋﻦ ﺿﺎﻟﱠﺘِﻪ ،ﻭﺃﺭﺳﻞ ﺍﷲُ ﻋﻠﻴﻬﻢ ﺳﻴﻼﹰ ﺟﺎﺭﻓﺎﹰ ﻻ ﻳﻠﻮﻱ ﻋﻠﻰ ﺷﻲﺀٍ ،ﳛﻤﻞﹸ ﺍﻟﺼﺨﻮﺭ ﻛﻤـﺎ
ﳛﻤﻞﹸ ﺍﻟﺘﺮﺍﺏ ،ﻭﻣﺮ ﻋﻠﻴﻬﻢ ﰲ ﺁﺧﺮ ﺍﻟﻠﻴﻞِ ،ﻓﺎﺟﺘﺎﺣﻬﻢ ﲨﻴﻌﺎﹰ ،ﻭﺍﻗﺘﻠﻊ ﺑﻴﻮﻢ ﻣﻦ ﺃﺻﻠﻬﺎ ،ﻭﺃﺧﺬ
ﺍﻷﻣﻮﺍﻝ ﻣﻌﻪ ﲨﻴﻌﺎﹰ ،ﻭﺃﺧﺬ ﺍﻷﻫﻞ ﲨﻴﻌﺎﹰ ،ﻭﺯﻫﻘﺖ ﺃﺭﻭﺍﺣﻬﻢ ﻣﻦ ﺗﺪﻓﱡﻖِ ﺍﳌﺎﺀ ،ﻭﺻﺎﺭﻭﺍ ﺃﺛﺮﺍﹰ ﺑﻌﺪ
ﻋﻴﻦٍ ،ﻓﻜﺄﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ،ﺻﺎﺭﻭﺍ ﺣﺪﻳﺜﺎﹰ ﻳﺘﻠﻰ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥِ .
ﻭﻋﺎﺩ ﺍﻷﺏ ﺛﻼﺛﺔِ ﺃﻳﺎﻡٍ ﺇﱃ ﺍﻟﻮﺍﺩﻱ ،ﻓﻠﻢ ﻳﺤِﺲ ﺃﺣﺪﺍﹰ ،ﻭﱂ ﻳﺴﻤﻊ ﺭﺍﻓـﺪﺍﹰ ،ﻻ ﺣـﻲ ﻭﻻ
ﻧﺎﻃﻖ ﻭﻻ ﺃﻧﻴﺲ ،ﺍﳌﻜﺎﻥﹸ ﻗﺎﻉ ﺻﻔﹾﺼﻒ ، ﻳﺎ ﺍﷲُ !! ﻳﺎ ﻟﻠﺪﺍﻫﻴﺔِ ﺍﻟﺪﻫﻴﺎﺀِ !! ﻻ ﺯﻭﺟﺔ ﻻ ﺍﺑﻦ ﻻ ﺍﺑﻨﺔ
،ﻻ ﻧﺎﻗﺔﹶ ﻻ ﺷﺎﺓﹶ ﻻ ﺑﻘﺮﺓ ،ﻻ ﺩﺭﻫﻢ ﻻ ﺩﻳﻨﺎﺭ ،ﻻ ﺛﻮﺏ ﻻ ﺷﻲﺀ ،ﺇﺎ ﻣﺼﻴﺒﺔﹲ !!
ﻭﺯﻳﺎﺩﺓﹰ ﰲ ﺍﻟﺒﻼﺀ :ﺇﺫﺍ ﲨﻞﹲ ﻣﻦ ﲨﺎﻟِﻪ ﻗﹾﺪ ﺷﺮﺩ ،ﻓﺤﺎﻭﻝ ﺃﻥﹾ ﻳﺪﺭﻛﻪ ﻭﺃﺧﺬ ﺑﺬﻳِﻠﻪ ﻋﻠﱠـﺔ ﺃﻥ
ﳚﺪ ﺭﺟﻼﹰ ﻳﻘﻮﺩﻩ ﺇﱃ ﻣﻜﺎﻥ ﻳﺄﻭﻱ ﺇﻟﻴﻪ ،ﻭﺑﻌﺪ ﺣﲔٍ ﻭﻭﻗﺖٍ ﻣﻦ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﲰﻌﻪ ﺃﻋـﺮﺍﰊ ﺁﺧـﺮ،
ﻓﺄﺗﻰ ﺇﻟﻴﻪ ﻭﻗﺎﺩﻩ ،ﻭﺫﻫﺐ ﺑﻪ ﺇﱃ ﺍﻟﻮﻟﻴﺪِ ﺑﻦِ ﻋﺒﺪِﺍﳌﻠﻚ ﺍﳋﻠﻴﻔﺔِ ﰲ ﺩﻣﺸﻖ ،ﻭﺃﺧﱪﻩ ﺍﳋﹶﺒﺮ ، ﻓﻘﺎﻝﹶ :
ﻛﻴﻒ ﺃﻧﺖ ؟ ﻗﺎﻝ :ﺭﺿﻴﺖ ﻋﻦ ﺍﷲِ .
ﻭﻫﻲ ﻛﻠﻤﺔﹲ ﻛﺒﲑﺓﹲ ﻋﻈﻴﻤﺔﹲ ،ﻳﻘﻮﻟﹸﻬﺎ ﻫﺬﺍ ﺍﳌﺴﻠﹸﻢ ﺍﻟﺬﻱ ﺣﻤﻞﹶ ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﻗﻠﺒِﻪ ،ﻭﺃﺻﺒﺢ ﺁﻳﺔﹰ
ﻟﻠﺴﺎﺋﻠﲔ ،ﻭﻋ ِﻈﺔﹰ ﻟﻠﻤﺘﻌﻈﲔ ،ﻭﻋﱪﺓﹰ ﻟﻠﻤﻌﺘﱪﻳﻦ .
ﻭﺍﻟﺸﺎﻫﺪ :ﺍﻟﺮﺿﺎ ﻋﻦ ﺍﷲِ .
ﻭﺍﻟﺬﻱ ﻻ ﻳﺮﺿﻰ ﻭﻻ ﻳﺴﻠﱢﻢ ﻟﻠﻤﻘﺪﺭ ،ﻓﺈﻥ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﺒﺘﻐﻲ ﻧﻔﻘﺎﹰ ﰲ ﺍﻷﺭﺽ ﺃﻭ ﺳﻠﱠﻤﺎﹰ ﰲ
ﻣﺎ ﻳﻐِﻴﻆﹸ﴾ﺍﻟﺴﻤﺎﺀ ،ﻭﺇﻥ ﺷﺎﺀ﴿ :ﻓﹶ ﹾﻠﻴﻤﺪﺩ ﺑِﺴﺒﺐٍ ﺇِﻟﹶﻰ ﺍﻟﺴﻤﺎﺀ ﺛﹸﻢ ﻟِﻴﻘﹾﻄﹶﻊ ﻓﹶ ﹾﻠﻴﻨﻈﹸﺮ ﻫﻞﹾ ﻳﺬﹾﻫِﺒﻦ ﻛﹶﻴﺪ ﻩ
ﻭﻗﻔــــــﺔ
ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺑﻦِ ﺍﻟﺸﺒﻞ :
ﻭﻋﺪﺍﹰ ﻓﺨﲑﺍﺕ ﺍﳉﻨﺎﻥِ ﻋِـﺪﺍ
ﺕ ﻭﺇﺫﺍ ﳘﻤﺖ ﻓﻨﺎﺝِ ﻧﻔﺴﻚ ﺑـﺎﳌﹸﲎ
ﺣﱴ ﺗﺰﻭﻝ ﻤـﻚ ﺍﻷﻭﻗـﺎﺕ ﻭﺍﺟﻌﻞﹾ ﺭﺟﺎﺀﻙ ﺩﻭﻥ ﻳﺄﺳِﻚ ﺟﻨﺔﹰ
ﺟﻠﺴﺎﺅﻙ ﺍﳊﹸﺴـﺎﺩ ﻭﺍﻟﺸـﻤﺎﺕ ﻭﺍﺳﺘﺮ ﻋﻦ ﺍﳉﹸﻠﹶﺴﺎﺀِ ﺑﺜﱠـﻚ ﺇﳕـﺎ
ﻟﻠﺤﻲ ﻣﻦ ﻗﺒﻞِ ﺍﳌﻤـﺎﺕِ ﳑـﺎﺕ ـﻪـﻮﺍﺩﺙِ ﺇﻧـﻭﺩﻉِ ﺍﻟﺘﻮﻗﱡـﻊ ﻟﻠﺤـ
ﰲ ﺃﻫﻠِﻪِ ﻣـﺎ ﻟﻠﺴـﺮﻭﺭِ ﺛﺒـﺎﺕ ﻓﺎﳍﻢ ﻟﻴﺲ ﻟﻪ ﺛﺒﺎﺕ ﻣﺜـﻞِ ﻣـﺎ
ـﺎﺓﹸ
ـﻴﻘﻈﲔ ﺣﻴـ
ﱂ ﺗﺼ ـﻒ ﻟﻠﻤﺘـ ﻟﻮﻻ ﻣﻐﺎﻟﻄﺔﹸ ﺍﻟﻨﻔـﻮﺱِ ﻋﻘﻮﳍـﺎ
ﺍﲣﺎﺫﹸ ﺍﻟﻘﺮﺍﺭ
﴿ ﻓﹶﺈِﺫﹶﺍ ﻋﺰﻣﺖ ﻓﹶﺘﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﻠﹼﻪِ ﴾ ﴿ .ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻳﺤِﺐ ﺍﻟﹾﻤﺘﻮﻛﱢﻠِﲔ. ﴾
ﺇﻥ ﻛﺜﲑﺍﹰ ﻣﻨﺎ ﻳﻀﻄﺮﺏ ﻋﻨﺪﻣﺎ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﺨﺬ ﻗﺮﺍﺭﺍﹰ ،ﻓﻴﺼﻴﺒﻪ ﺍﻟﻘﻠـﻖ ﻭﺍﳊـﲑﺓﹸ ﻭﺍﻹﺭﺑـﺎ ﻙ
ﻭﺍﻟﺸﻚ ، ﻓﻴﺒﻘﻰ ﰲ ﺃﱂٍ ﻣﺴﺘﻤﺮٍ ﻭﰲ ﺻﺪﺍﻉٍ ﺩﺍﺋﻢٍ .ﺇﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﺃﻥ ﻳﺸﺎﻭﺭ ﻭﺃﻥ ﻳﺴـﺘﺨﲑ ﺍﷲَ ،
ﻭﺃﻥ ﻳﺘﺄﻣﻞ ﻗﻠﻴﻼﹰ ،ﻓﺈﺫﺍ ﻏﻠﺐ ﻋﻠﻰ ﻇﻨﻪ ﺍﻟﺮﺃﻱ ﺍﻷﺻﻮﺏ ﻭﺍﳌﺴﻠﻚ ﺍﻷﺣﺴﻦ ﺃﻗﺪﻡ ﺑـﻼ ﺇﺣﺠـﺎﻡ ،
ﻭﺍﻧﺘﻬﻰ ﻭﻗﺖ ﺍﳌﺸﺎﻭﺭﺓِ ﻭﺍﻻﺳﺘﺨﺎﺭﺓِ ،ﻭﻋﺰﻡ ﻭﺗﻮﻛﱠﻞ ،ﻭﺻﻤﻢ ﻭﺟﺰﻡ ،ﻟﻴﻨـﻬﻲ ﺣﻴـﺎﺓ ﺍﻟﺘـﺮﺩﺩ
ﻭﺍﻻﺿﻄﺮﺍﺏِ .
ﻟﻘﺪ ﺷﺎﻭﺭ rﺍﻟﻨﺎﺱ ﻭﻫﻮ ﻋﻠﻰ ﺍﳌﻨﱪ ﻳﻮﻡ ﺃﹸﺣﺪ ،ﻓﺄﺷﺎﺭﻭﺍ ﺑﺎﳋﺮﻭﺝِ ،ﻓﻠﺒﺲ ﻷﻣﺘﻪ ﻭﺃﺧـﺬ
ﺳﻴﻔﻪ ،ﻗﺎﻟﻮﺍ :ﻟﻌﻠﱠﻨﺎ ﺃﻛﺮﻫﻨﺎﻙ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ؟ ﻟﻮ ﺑﻘﻴﺖ ﰲ ﺍﳌﺪﻳﻨﺔِ .ﻗﺎﻝ )) :ﻣﺎ ﻛﺎﻥ ﻟـﻨﱯ ﺇﺫﺍ
ﻟﺒﺲ ﻷﻣﺘﻪ ﺃﻥ ﻳﱰﻋﻬﺎ ﺣﱴ ﻳﻘﻀﻲ ﺍﷲُ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺪﻭﻩِ (( .ﻭﻋﺰﻡ rﻋﻠﻰ ﺍﳋﺮﻭﺝِ .
ﺇﻥ ﺍﳌﺴﺄﻟﺔ ﻻ ﲢﺘﺎﺝ ﺇﱃ ﺗﺮﺩﺩٍ ،ﺑﻞ ﺇﱃ ﻣﻀﺎﺀٍ ﻭﺗﺼﻤﻴﻢٍ ﻭﻋﺰﻡٍ ﺃﻛﻴـﺪٍ ،ﻓـﺈﻥ ﺍﻟﺸـﺠﺎﻋﺔ
ﻭﺍﻟﺒﺴﺎﻟﺔ ﻭﺍﻟﻘﻴﺎﺩﺓ ﰲ ﺍﲣﺎﺫِ ﺍﻟﻘﺮﺍﺭِ .
ﺷﻮﺭﻯ ﴾ ﺗﺪﺍﻭﻝ rﻣﻊ ﺃﺻﺤﺎﺑِﻪ ﺍﻟﺮﺃﻱ ﰲ ﺑﺪﺭٍ ﴿ :ﻭﺷﺎﻭِﺭﻫﻢ ﻓِﻲ ﺍﻷَﻣﺮِ ﴾ ﴿ ،ﻭﺃﹶﻣﺮﻫﻢ
،ﻓﺄﺷﺎﺭﻭﺍ ﻋﻠﻴﻪ ﻓﹶﻌﺰﻡ rﻭﺃﻗﺪﻡ ،ﻭﱂ ﻳﻠﻮِ ﻋﻠﻰ ﺷﻲﺀٍ .
ﺇﻥ ﺍﻟﺘﺮﺩﺩ ﻓﺴﺎﺩ ﰲ ﺍﻟﺮﺃﻱِ ،ﻭﺑﺮﻭﺩ ﰲ ﺍﳍ ﻤﺔِ ،ﻭﺧﻮﺭ ﰲ ﺍﻟﺘﺼـﻤﻴﻢِ ﻭﺷـﺘﺎﺕ ﻟﻠﺠﻬـﺪِ ،
ﻭﺇﺧﻔﺎﻕ ﰲ ﺍﻟﺴﻴﺮِ .ﻭﻫﺬﺍ ﺍﻟﺘﺮﺩﺩ ﻣﺮﺽ ﻻ ﺩﻭﺍﺀ ﻟﻪ ﺇﻻ ﺍﻟﻌﺰﻡ ﻭﺍﳉﺰﻡ ﻭﺍﻟﺜﺒﺎﺕ . ﺃﻋﺮﻑ ﺃﻧﺎﺳﺎﹰ ﻣﻦ
ﺳﻨﻮﺍﺕٍ ﻭﻫﻢ ﻳﻘﺪِﻣﻮﻥ ﻭﻳﺤﺠﻤﻮﻥ ﰲ ﻗﺮﺍﺭﺍﺕِ ﺻﻐﲑﺓٍ ،ﻭﰲ ﻣﺴﺎﺋﻞ ﺣﻘﲑﺓٍ ،ﻭﻣﺎ ﺃﻋﺮﻑ ﻋﻨـﻬﻢ
ﺇﻻ ﺭﻭﺡ ﺍﻟﺸﻚ ﻭﺍﻻﺿﻄﺮﺍﺏِ ،ﰲ ﺃﻧﻔﺴِﻬﻢ ﻭﰲ ﻣﻦ ﺣﻮﳍﻢ .
ﺇﻢ ﲰﺤﻮﺍ ﻟﻺﺧﻔﺎﻕِ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﺃﺭﻭﺍﺣِﻬﻢ ﻓﹶﻮﺻﻞﹶ ،ﻭﲰﺤﻮﺍ ﻟﻠﺘﺸﺘﺖِ ﻟﻴﺰﻭﺭ ﺃﺫﻫـﺎﻢ
ﻓﺰﺍﺭ .
ﺇﻧﻪ ﳚﺐ ﻋﻠﻴﻚ ﺑﻌﺪ ﺃﻥ ﺗﺪﺭﺱ ﺍﻟﻮﺍﻗﻌﺔ ،ﻭﺗﺘﺄﻣﻞ ﺍﳌﺴﺄﻟﺔ ،ﻭﺗﺴﺘﺸﲑ ﺃﻫﻞ ﺍﻟﺮﺃﻱ ،ﻭﺗﺴﺘﺨﲑ
ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷﺭﺽِ ،ﺃﻥ ﺗﻘﺪِﻡ ﻭﻻ ﺗﺤﺠِﻢ ،ﻭﺃﻥ ﺗﻨﻔِﺬ ﻣﺎ ﻇﻬﺮ ﻟﻚ ﻋﺎﺟﻼﹰ ﻏﲑ ﺁﺟﻞٍ .
ﻭﻗﻒ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﻳﺴﺘﺸﲑ ﺍﻟﻨﺎﺱ ﰲ ﺣﺮﻭﺏِ ﺍﻟﺮﺩﺓِ ،ﻓﺄﺷﺎﺭ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ ﻋﻠﻴﻪ ﺑﻌـﺪﻡِ
ﺍﻟﻘﺘﺎﻝِ ،ﻟﻜﻦ ﻫﺬﺍ ﺍﳋﻠﻴﻔﺔ ﺍﻟﺼﺪﻳﻖ ﺍﻧﺸﺮﺡ ﺻﺪﺭﻩ ﻟﻠﻘﺘﺎﻝِ ،ﻷﻥ ﻫﺬﺍ ﺇﻋﺰﺍﺯ ﻟﻺﺳـﻼﻡِ ،ﻭﻗﻄﹾـ ﻊ
ﻟﺪﺍﺑﺮ ﺍﻟﻔﺘﻨﺔِ ،ﻭﺳﺤﻖ ﻟﻠﻔﺌﺎﺕِ ﺍﳋﺎﺭﺟﺔِ ﻋﻠﻰ ﻗﺪﺍﺳﺔِ ﺍﻟﺪﻳﻦِ ،ﻭﺭﺃﻯ ﺑﻨﻮﺭِ ﺍﷲِ ﺃﻥ ﺍﻟﻘﺘـﺎﻝ ﺧـﲑ،
ﻓﺼﻤﻢ ﻋﻠﻰ ﺭﺃﻳﻪ ،ﻭﺃﻗﺴﻢ :ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩِ ،ﻷُﻗﺎﺗﻠﻦ ﻣﻦ ﻓﺮﻕ ﺑﲔ ﺍﻟﺼﻼﺓِ ﻭﺍﻟﺰﻛـﺎﺓِ ،ﻭﺍﷲ
ﻟﻮ ﻣﻨﻌﻮﱐ ﻋﻘﺎﻻﹰ ﻛﺎﻧﻮﺍ ﻳﺆﺩﻭﻧﻪ ﻟﺮﺳﻮﻝِ ﺍﷲ rﻟﻘﺎﺗﻠﺘﻬﻢ ﻋﻠﻴﻪ .ﻗﺎﻝ ﻋﻤﺮ :ﻓﻠﻤﺎ ﻋﻠﻤـﺖ ﺃﻥ ﺍﷲ
ﺷﺮﺡ ﺻﺪﺭ ﺃﰊ ﺑﻜﺮ ،ﻋﻠﻤﺖ ﺃﻧﻪ ﺍﳊﻖ . ﻭﻣﻀﻰ ﻭﺍﻧﺘﺼﺮ ﻭﻛﺎﻥ ﺭﺃﻳﻪ ﺍﻟﻄﻴﺐ ﺍﳌﺒﺎﺭﻙ ،ﺍﻟﺼﺤﻴﺢ
ﺍﻟﺬﻱ ﻻ ﻟﹸﺒﺲ ﻓﻴﻪ ﻭﻻ ﻋِﻮﺝ.
ﺇﱃ ﻣﱴ ﻧﻀﻄﺮﺏ ؟ ﻭﺇﱃ ﻣﱴ ﻧﺮﺍﻭﺡ ﰲ ﺃﻣﺎﻛﻨِﻨﺎ ؟ ﻭﺇﱃ ﻣﱴ ﻧﺘﺮﺩﺩ ﰲ ﺍﲣﺎﺫِ ﺍﻟﻘﺮﺍﺭِ ؟
ﻓﺈﻥﱠ ﻓﺴﺎﺩ ﺍﻟـﺮﺃﻱ ﺃﻥﹾ ﺗﺘـﺮﺩﺩﺍ ﺇﺫﺍ ﻛﻨﺖ ﺫﺍ ﺭﺃﻱ ﻓﻜﻦ ﺫﺍ ﻋﺰﳝﺔٍ
ﺇﻥﱠ ﻣﻦ ﻃﺒﻴﻌﺔِ ﺍﳌﻨﺎﻓﻘﲔ ﺇﻓﺸﺎﻝ ﺍﳋﻄﱠﺔِ ﺑﻜﺜﺮﺓِ ﺗﻜﺮﺍﺭِ ﺍﻟﻘﻮﻝِ ،ﻭﺇﻋﺎﺩﺓِ ﺍﻟﻨﻈﺮِ ﰲ ﺍﻟﺮﺃﻱ ﴿ :ﻟﹶﻮ
ﺧﺮﺟﻮﺍﹾ ﻓِﻴﻜﹸﻢ ﻣﺎ ﺯﺍﺩﻭﻛﹸﻢ ﺇِﻻﱠ ﺧﺒﺎﻻﹰ ﻭﻷَﻭﺿﻌﻮﺍﹾ ِﺧﻼﹶﻟﹶﻜﹸﻢ ﻳﺒﻐﻮﻧﻜﹸﻢ ﺍﻟﹾﻔِﺘﻨﺔﹶ ﴾ ﴿ .ﺍﻟﱠﺬِﻳﻦ ﻗﹶـﺎﻟﹸﻮﺍﹾ
ﻹِﺧﻮﺍﻧِﻬِﻢ ﻭ ﹶﻗﻌﺪﻭﺍﹾ ﻟﹶﻮ ﺃﹶﻃﹶﺎﻋﻮﻧﺎ ﻣﺎ ﹸﻗﺘِﻠﹸﻮﺍ ﻗﹸﻞﹾ ﻓﹶﺎﺩﺭﺅﻭﺍ ﻋﻦ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺍﻟﹾﻤﻮﺕ ﺇِﻥ ﻛﹸﻨﺘﻢ ﺻﺎﺩِﻗِﲔ.﴾
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ﻋﻠﻰ ﺍﻟﺘﺴﻮﻳﻖِ ،ﻭﻋﻠﻰ ﺍﻹﻗﺪﺍﻡِ ﻭﺍﻹﺣﺠﺎﻡِ ،ﻭﻋﻠﻰ ﺍﻟﺘﺬﺑﺬﺏِ ﴿ ،ﻣﺬﹶﺑﺬﹶﺑِﲔ ﺑﻴﻦ ﹶﺫﻟِـﻚ ﻻﹶ ِﺇﻟﹶـﻰ
ﻫـﺆﻻﺀ ﻭﻻﹶ ﺇِﻟﹶﻰ ﻫـﺆﻻﺀ ﴾ .
ﻣﺮﺓﹰ ﻣﻌﻨﺎ ﻭﻣﺮﺓﹰ ﻣﻌﻬﻢ ،ﻣﺮﺓﹰ ﻫﻨﺎ ﻭﻣﺮﺓﹰ ﻫﻨﺎﻙ .
ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚِ )) :ﻛﺎﻟﺸﺎﺓ ﺍﻟﻌﺎﺋﺮﺓِ ﺑﲔ ﺍﻟﻘﻄﻴﻌﲔ ﻣﻦ ﺍﻟﻐﻨﻢِ (( ﻭﻫﻮ ﻳﻘﻮﻟﻮﻥ ﰲ ﺃﻭﻗﺎﺕِ
ﺍﻷﺯﻣﺎﺕِ ﴿ :ﻟﹶﻮ ﻧﻌﻠﹶﻢِ ﻗﺘﺎﻻﹰ ﻻﱠﺗﺒﻌﻨﺎﻛﹸﻢ . ﴾ ﻭﻫﻢ ﻛﺎﺫﺑﻮﻥ ﻋﻠﻰ ﺍﷲِ ،ﻛﺎﺫﺑﻮﻥ ﻋﻠﻰ ﺃﻧﻔﺴـﻬﻢ ،
ﻓﻬﻢ ﻳﺴﺮﻭﻥ ﻭﻗﺖ ﺍﻷﺯﻣﺔِ ،ﻭﻳﺄﺗﻮﻥ ﻭﻗﺖ ﺍﻟﺮﺧﺎﺀِ ﻭﺃﺣﺪﻫﻢ ﻳﻘﻮﻝ ﴿ :ﺍﺋﹾﺬﹶﻥ ﻟﱢﻲ ﻭﻻﹶ ﺗﻔﹾﺘِﻨـﻲ ﴾ .
ﺇﻧﻪ ﱂ ﻳﺘﺨﺬ ﺇﻻ ﻗﺮﺍﺭ ﺍﻹﺧﻔﺎﻕِ ﻭﺍﻹﺣﺒﺎﻁِ .ﻭﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻷﺣﺰﺍﺏِ ﴿ :ﺇِﻥﱠ ﺑﻴﻮﺗﻨﺎ ﻋﻮﺭﺓﹲ ﻭﻣﺎ ﻫِـﻲ
ﺑِﻌﻮﺭﺓٍ ﴾ .ﻭﻟﻜﻨﻪ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻮﺍﺟﺐِ ،ﻭﺍﻟﺘﻤﻠﱡﺺ ﻣﻦ ﺍﳊﻖ ﺍﳌﺒﲔِ .
ﺍﺛﺒﺖ ﺃﹸﺣـﺪ
ﺇﻥﱠ ﻣﻦ ﻃﺒﻴﻌِﺔ ﺍﳌﺆﻣﻦِ :ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﺼﻤﻴﻢ ﻭﺍﳉﺰﻡ ﻭﺍﻟﻌﺰﻡ ﴿ ،ﺇِﻧﻤﺎ ﺍﻟﹾﻤ ﺆﻣِﻨﻮﻥﹶ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ
ﺑِﺎﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ ﺛﹸﻢ ﻟﹶﻢ ﻳﺮﺗﺎﺑﻮﺍ ﴾ ،ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﴿ :ﻓﹶﻬﻢ ﻓِﻲ ﺭﻳﺒِﻬِﻢ ﻳﺘـﺮﺩﺩﻭﻥﹶ ﴾ ،ﻭﰲ ﻗـﺮﺍﺭِﻫﻢ
ﻳﻀﻄﺮﺑﻮﻥ ،ﻭﻋﻠﻰ ﺃﺩﺑﺎﺭِﻫﻢ ﻳﻨﻜﺼﻮﻥ ،ﻭﻟﻌﻬﻮﺩِﻫﻢ ﻳﻨﻘﻀﻮﻥ .ﺇﻥ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻌﺒﺪ ﺇﺫﺍ ﳌﻊ ﺑﺎﺭﻕ
ﺍﻟﺼﻮﺍﺏِ ،ﻭﻇﻬﺮ ﻟﻚ ﻏﺎﻟﺐ ﺍﻟﻈﻦ ، ﻭﺗﺮﺟﺢ ﻟﺪﻳﻚ ﺍﻟﻨﻔﻊ ، ﺃﻥ ﺗﻘﺪِﻡ ﺑﻼ ﺍﻟﺘﻮﺍﺀٍ ﻭﻻ ﺗﺄﺧﺮٍ .
ﻭﺍﻣﺾِ ﻛﺎﻟﺴﻴﻒ ﻋﻠﻰ ﻛﻒ ﺍﻟﺒﻄﻞﹾ ﺍﻃﱠــﺮﺡ ﻟﻴﺘــﺎﹰ ﻭﺳــﻮﻓﺎﹰ ﻭﻟﻌــﻞﹾ
ﻟﻘﺪ ﺗﺮﺩﺩ ﺭﺟﻞﹲ ﰲ ﻃﻼﻕ ﺯﻭﺟﺘﻪ ﺍﻟﱵ ﺃﺫﺍﻗﹾﺘﻪ ﺍﻷﻣﺮﻳﻦ ،ﻭﺫﻫﺐ ﺇﱃ ﺣﻜﻴﻢٍ ﻳﺸﺘﻜﻴﻪ ،ﻗﺎﻝ:
ﻛﻢ ﻟﻚ ﻣﻦ ﺳﻨﺔ ﻣﻊ ﻫﺬﻩ ﺍﻟﺰﻭﺟﺔِ ؟ ﻗﺎﻝ :ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕٍ .ﻗﺎﻝ :ﺃﺭﺑﻊ ﺳﻨﻮﺍﺕٍ ﻭﺃﻧـﺖ ﲢﺘﺴـﻲ
ﺍﻟﺴﻢ ؟!
ﺻﺤﻴﺢ ﺃﻥ ﻫﻨﺎﻙ ﺻﱪﺍﹰ ﻭﲢﻤﻼﹰ ﻭﺍﻧﺘﻈﺎﺭﺍﹰ ،ﻟﻜﻦ ﺇﱃ ﻣﱴ ؟ ﺇﻥ ﺍﻟﻔﻄِﻦ ﻳﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮﻳﻦ
ﻳﺘﻢ ﺃﻭ ﻻ ﻳﺘﻢ ، ﻳﺼﻠﺢ ﺃﻭ ﻻ ﻳﺼﻠﺢ ، ﻳﺴﺘﻤﺮ ﺃﻭ ﻻ ﻳﺴﺘﺮ ،ﻓﹾﻠﻴﺘﺨﺬﹾ ﻗﺮﺍﺭﺍﹰ .
ﻭﺍﻟﺸﺎﻋﺮ ﻳﻘﻮﻝﹸ :
ـﻪِ ﺍﻟﻨﻔﺲ ﺗﻌﺠـﻞﹸ ﺍﻟﻔـﺮﺍﻕِ ﻭﻋــﻼﺝ ﻣــﺎ ﻻ ﺗﺸﺘﻬِﻴـــ
ﻭﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻣﻦ ﺍﻟﺴﲑِ ﻭﺍﺳﺘﻘﺮﺍﺀِ ﺃﺣﻮﺍﻝِ ﺍﻟﻨﺎﺱِ ،ﺃﻥ ﺍﻹﺭﺑﺎﻙ ﻭﺍﳊﲑﺓ ﻳﺄﺗﻴﻬﻢ ﰲ ﻣﻮﺍﻗـﻒ
ﻛﺜﲑﺓٍ ،ﻟﻜﻦ ﻏﺎﻟﺐ ﻣﺎ ﻳﺄﺗﻴﻬﻢ ﰲ ﺃﺭﺑﻊِ ﻣﺴﺎﺋﻞ :
ﺍﻷﻭﱃ :ﰲ ﺍﻟﺪﺭﺍﺳﺔِ ﻭﺍﺧﺘﻴﺎﺭِ ﺍﻟﺘﺨﺼﺺِ ،ﻓﻬﻮ ﻻ ﻳﺪﺭﻱ ﺃﻱ ﻗﺴﻢ ﻳﺴـﻠﻜﹸﻪ ،ﻓﻴﺒﻘـﻰ ﰲ
ﺫﻟﻚ ﻓﺘﺮﺓﹰ .ﻭﻋﺮﻓﺖ ﻃﹸﻼﱠﺑﺎﹰ ﺿﻴﻌﻮﺍ ﺳﻨﻮﺍﺕٍ ﺑﺴﺒﺐ ﺗﺮﺩﺩِﻫﻢ ﰲ ﺍﻷﻗﺴﺎﻡِ ،ﻭﰲ ﺍﻟﻜﻠﻴﺎﺕِ ،ﻓﻴﺒﻘـﻰ
ﺑﻌﻀﻬﻢ ﻣﺘﺮﺩﺩﺍﹰ ﻗﺒﻞ ﺍﻟﺘﺴﺠﻴﻞ ،ﺣﱴ ﻳﻔﻮﺗﻪ ﺍﻟﺘﺴﺠﻴﻞﹸ ،ﻭﺑﻌﻀﻬﻢ ﻳﺪﺧﻞﹸ ﰲ ﻗﺴﻢٍ ﺳﻨﺔﹰ ﺃﻭ ﺳﻨﺘﲔ ،
ﻓﲑﺗﻀﻲ ﺍﻟﺸﺮﻳﻌﺔ ﰒ ﻳﺮﻯ ﺍﻻﻗﺘﺼﺎﺩ ،ﰒ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﻄﺐ ، ﻓﻴﺬﻫﺐ ﻋﻤﺮ ﺷﺬﹶﺭ ﻣﺬﹶﺭ.
ﻭﻟﻮ ﺃﻧﻪ ﺩﺭﺱ ﺃﻣﺮﻩ ﻭﺷﺎﻭﺭ ﻭﺍﺳﺘﺨﺎﺭ ﺍﷲ ﰲ ﺃﻭﻝِ ﺃﻣﺮِﻩِ ،ﰒ ﺫﻫﺐ ﻻ ﻳﻠﻮﻱ ﻋﻠﻰ ﺷـﻲﺀ ،
ﻷﺣﺮﺯ ﻋﻤﺮﻩ ﻭﺻﺎﻥ ﻭﻗﺘﻪ ،ﻭﻧﺎﻝ ﻣﺎ ﺃﺭﺍﺩ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﺨﺼﺺِ .
ﺍﻟﺜﺎﻧﻴﺔ :ﺍﻟﻌﻤﻞﹸ ﺍﳌﻨﺎﺳﺐ ، ﻓﺒﻌﻀﻬﻢ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﻫﻮ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻳﻨﺎﺳﺒﻪ ،ﻓﻤﺮﺓﹰ ﻳﻌﺘﻨـﻖ
ﻭﻇﻴﻔﺔﹰ ،ﰒ ﻳﺘﺮﻛﹸﻬﺎ ﻟﻴﺬﻫﺐ ﺇﱃ ﺷﺮﻛﺔٍ ،ﰒ ﻳﻬﺠﺮ ﺍﻟﺸﺮﻛﺔ ﺇﱃ ﻋﻤﻞ ﲡﺎﺭﻱ ﲝـﺖٍ ،ﰒ ﳛﺼـﻞﹸ
ﻋﻠﻰ ﺍﻟﻌﺪﻡِ ﻭﺍﻹﻓﻼﺱِ ﻭﺍﻟﻔﻘﺮِ ﰒ ﻳﻠﺰﻡ ﺑﻴﺘﻪ ﻣﻊ ﺻﻔﻮﻑِ ﺍﻟﻌﺎﻃﻠﲔ .
ﻭﺃﻗﻮﻝﹸ ﳍﺆﻻﺀِ :ﻣﻦ ﻓﹸﺘﺢ ﻟﻪ ﺑﺎﺏ ﺭﺯﻕٍ ﻓﻠﹾﻴﻠﺰﻣﻪ ، ﻓﺈﻥﱠ ﺭﺯﻗﻪ ﻣﻦ ﻫﺬﺍ ﺍﳌﻜﺎﻥِ ،ﻭﻣﻦ ﻟﺰﻡ ﺑﺎﺑﺎﹰ
ﺃﹸﻭﰐ ﺳﻬﻮﻟﺘﻪ ﻭﻓﹶﺘﺤﻪ ﻭﺣﻜﻤﺘﻪ .
ﺍﻟﺜﺎﻟﺜﺔ :ﺍﻟﺰﻭﺍﺝ ، ﻭﺃﻛﺜﺮ ﻣﺎ ﻳﺄﰐ ﺍﻟﺸﺒﺎﺏ ﺍﳊﲑﺓﹸ ﻭﺍﻻﺿﻄﺮﺍﺏ ﰲ ﻣﺴﺄﻟﺔِ ﺍﺧﺘﻴﺎﺭِ ﺍﻟﺰﻭﺟﺔِ ،
ﻭﻗﺪ ﻳﺪﺧﻞﹸ ﺭﺃﻱ ﺍﻵﺧﺮﻳﻦ ﰲ ﺍﻻﺧﺘﻴﺎﺭِ ،ﻓﺎﻟﻮﺍﻟﺪ ﻳﺮﻯ ﻟﻮﻟﺪﻩِ ﺍﻣﺮﺃﺓﹰ ﻏﲑ ﺍﻟﱵ ﻳﺮﺍﻫﺎ ﺍﻻﺑـﻦ ﺃﻭ ﺍﻟـﱵ
ﺗﺮﺍﻫﺎ ﺍﻷﻡ ، ﻓﺮﲟﺎ ﻭﺍﻓﻖ ﺍﻻﺑﻦ ﺭﻏﺒﺔ ﻭﺍﻟﺪِﻩ ،ﻓﻴﺤﺼﻞﹸ ﻣﺎ ﻻ ﻳﺮﻳﺪﻩ ،ﻭﻣﺎ ﳛﺒﻪ ،ﻭﻣﺎ ﻻ ﻳﻘﺪﻣﻪ .
ﻭﻧﺼﻴﺤﱵ ﳍﺆﻻﺀِ ﺃﻥ ﻻ ﻳﻘﺪﻣﻮﺍ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺰﻭﺍﺝِ ﺑﺎﳋﺼﻮﺹِ ﺇﻻ ﻋﻠﻰ ﻣﺎ ﻳﺮﺗﺎﺣﻮﻥ ﺇﻟﻴﻪ ﰲ
ﺟﺎﻧﺐِ ﺍﻟﺪﻳﻦ ﻭﺍﳊﹸﺴﻦِ ﻭﺍﳌﻮﺍﻓﻘﺔِ ،ﻷﻥ ﺍﳌﺴﺄﻟﺔ ﻣﺴﺄﻟﺔﹸ ﻣﺼﲑِ ﺍﻣﺮﺃﺓٍ ﻻ ﻣﻜﺎﻥ ﻟﻠﻤﺠﺎﺯﻓﺔِ ﺎ .
ﺍﻟﺮﺍﺑﻌﺔ :ﺗﺄﰐ ﺍﳊﲑﺓﹸ ﻭﺍﻻﺿﻄﺮﺍﺏ ﰲ ﻣﺴﺄﻟﺔِ ﺍﻟﻄﻼﻕِ ،ﻓﻴﻮﻣﺎﹰ ﻳﺮﻯ ﺍﻟﻔﺮﺍﻕ ﻭﻳﻮﻣـﺎﹰ ﻳـﺮﻯ
ﺍﳌﻌﺎﻳﺸﺔ ﻭﻳﻮﻣﺎﹰ ﻳﺮﻯ ﺃﻥ ﻳﻨﻬﻲ ﺍﳌﻌﺎﻳﺸﺔ ،ﻭﺁﺧﺮ ﻳﺮﻯ ﺃﻥ ﻳﻘﻄﻊ ﺍﳊﺒﻞ ،ﻓﻴﺼﻴﺒﻪ ﻣـﻦ ﺍﻹﻋﻴـﺎﺀ ،
ﻭﺣﻤﻰ ﺍﻟﺮﻭﺡِ ،ﻭﻓﺴﺎﺩِ ﺍﻟﺮﺃﻱ ،ﻭﺗﺸﺘﺖِ ﺍﻷﻣﺮِ ،ﻣﺎ ﺍﷲُ ﺑﻪ ﻋﻠﻴﻢ.
ﺇﻥ ﻋﻠﻰ ﺍﻟﻌﺒﺪِ ﺃﻥ ﻳﻨﻬﻲ ﻫﺬﻩ ﺍﻟﻀﻮﺍﺋﻖ ﺍﻟﻨﻔﺴﻴﺔ ﺑﻘﺮﺍﺭِﻩ ﺍﻟﺼﺎﺭﻡِ ،ﺇﻥ ﺍﻟﻌﻤـﺮ ﻭﺍﺣـﺪ ، ﻭﺇﻥ
ﺍﻟﻴﻮﻡ ﻟﻦ ﻳﺘﻜﺮﺭ ،ﻭﺇﻥ ﺍﻟﺴﺎﻋﺔ ﻟﻦ ﺗﻌﻮﺩ ،ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﻌﻴﺸﻬﺎ ﺳﻌﺎﺩﺓﹰ ﻳﺸﺎﺭﻙ ﻓﻴﻬﺎ ﺑﻨﻔﺴِﻪ ،ﻳﺸـﺎﺭﻙ
ﺑﻨﻔﺴِﻪ ﰲ ﺍﺳﺘﺠﻼﺏِ ﻫﺬﻩ ﺍﻟﺴﻌﺎﺩﺓِ ،ﻭﺗﺄﰐ ﻫﺬﻩ ﺍﻟﺴﻌﺎﺩﺓﹸ ﺑﺎﲣﺎﺫِ ﺍﻟﻘﺮﺍﺭِ .ﺇﻥ ﺍﻟﻌﺒﺪ ﺍﳌﺴﻠﻢ ﺇﺫﺍ ﻫـﻢ
ﻭﻋﺰﻡ ﻭﺗﻮﻛﻞ ﻋﻠﻰ ﺍﷲِ ﺑﻌﺪ ﺃﻥ ﻳﺴﺘﺨﲑ ﻭﻳﺸﺎﻭِﺭ ،ﺻﺎﺭ ﻛﻤﺎ ﻗﺎﻝ ﺍﻷﻭﻝ :
ﻭﺃﻋﺮﺽ ﻋﻦ ﺫﻛﹾﺮِ ﺍﻟﻌﻮﺍﻗﺐِ ﺟﺎﻧﺒﺎ ﺇﺫﺍ ﻫﻢ ﺃﻟﻘﻰ ﺑـﲔ ﳘﱠﻴـﻪ ﻋﻴﻨـﻪ
ﺇﻗﺪﺍﻡ ﻛﺈﻗﺪﺍﻡ ﺍﻟﺴﻴﻞ ،ﻭﻣﻀﺎﺀٌ ﻛﻤﻀﺎﺀِ ﺍﻟﺴﻴﻒِ ،ﻭﺗﺼﻤﻴﻢ ﻛﺘﺼﻤﻴﻢِ ﺍﻟﺪﻫﺮِ ،ﻭﺍﻧﻄـﻼﻕ
ﻛﺎﻧﻄﻼﻕِ ﺍﻟﻔﺠﺮِ ﴿ ،ﻓﹶﺄﹶﺟﻤِﻌﻮﺍﹾ ﺃﹶﻣﺮﻛﹸﻢ ﻭﺷﺮﻛﹶﺎﺀﻛﹸﻢ ﺛﹸﻢ ﻻﹶ ﻳﻜﹸﻦ ﺃﹶﻣﺮﻛﹸﻢ ﻋ ﹶﻠﻴﻜﹸﻢ ﻏﹸﻤﺔﹰ ﺛﹸﻢ ﺍ ﹾﻗﻀﻮﺍﹾ
ﺇِﻟﹶﻲ ﻭﻻﹶ ﺗﻨﻈِﺮﻭﻥِ ﴾ .
ﻛﻤﺎ ﺗﺪﻳﻦ ﺗﺪﺍﻥ
ﻋﺠﺒﺎﹰ ﻟﻨﺎ ! ﻧﺮﻳﺪ ﻣﻦ ﺍﻟﻨﺎﺱِ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺣﻠﻤﺎﺀ ﻭﳓﻦ ﻧﻐﻀﺐ ، ﻭﻧﺮﻳﺪ ﻣﻨـﻬﻢ ﺃﻥ ﻳﻜﻮﻧـﻮﺍ
ﻛﺮﻣﺎﺀ ﻭﳓﻦ ﻧﺒﺨﻞﹸ ،ﻭﻧﺮﻳﺪ ﻣﻨﻬﻢ ﺍﻟﻮﻓﺎﺀ ﲝﺴﻦ ﺍﻹﺧﺎﺀِ ،ﻭﳓﻦ ﻻ ﻧﺆﺩﻱ ﺫﻟﻚ .
ﻭﻫﻞ ﻋﻮﺩ ﻳﻔﻮﺡ ﺑـﻼ ﺩﺧـﺎﻥِ ﺗﺮﻳﺪ ﻣﻬـﺬﱠﺑﺎﹰ ﻻ ﻋﻴـﺐ ﻓﻴـﻪِ
ﻭﻗﺎﻟﻮﺍ :ﻣﻦ ﻷﺧﻴﻚ ﻛﻠﱢﻪ .
ﻭﻗﺎﻝ ﺁﺧﺮ :
ﻋﻠﻰ ﺷﻌﺚٍ ﺃﻱ ﺍﻟﺮﺟﺎﻝِ ﺍﳌﻬﺬﱠﺏ ﻭﻟﺴﺖ ﺑِﻤﺴﺘﺒﻖٍ ﺃﺧﺎﹰ ﻻ ﺗﻠﹸﻤـﻪ
ﻭﻗﺎﻝ ﺍﺑﻦ ﺍﻟﺮﻭﻣﻲ:
ـﻤﻬﺬﱠﺏ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﺴﺖ ﻣﻬﺬﱠﺑﺎ ﻭﻣِﻦ ﻋﺠﺐِ ﺍﻷﻳﺎﻡِ ﺃﻧﻚ ﺗﺒﺘﻐﻲ ﺍﻟـ
ﻭﻗﻔــــﺔﹲ
ﻗﺎﻝ ﺇﻳﻠﻴﺎ ﺃﺑﻮ ﻣﺎﺿﻲ :
ﻛﻴﻒ ﺗﻐﺪﻭ ﺇﺫﺍ ﻏﺪﻭﺕ ﻋﻠـﻴﻼ ﺃﻳﻬﺎ ﺍﻟﺸـﺎﻛﻲ ﻭﻣـﺎ ﺑـﻚ ﺩﺍ ٌﺀ
ﺗﺘﻮﻗﱠﻰ ،ﻗﺒﻞ ﺍﻟﺮﺣﻴـﻞِ ﺍﻟـﺮﺣﻴﻼ ﺇﻥﱠ ﺷﺮ ﺍﳉﹸﻨﺎﺓِ ﰲ ﺍﻷﺭﺽ ﻧﻔـﺲ
ﺃﻥ ﺗﺮﻯ ﻓﻮﻗﻬﺎ ﺍﻟﻨـﺪﻯ ﺇﻛﻠـﻴﻼ ﻭﺗﺮﻯ ﺍﻟﺸﻮﻙ ﰲ ﺍﻟﻮﺭﻭﺩِ ،ﻭﺗﻌﻤﻰ
ﻣﻦ ﻳﻈﹸﻦ ﺍﳊﻴـﺎﺓ ﻋﺒﺌـﺎﹰ ﺛﻘـﻴﻼ ﻫﻮ ﻋﺐﺀٌ ﻋﻠﻰ ﺍﳊﻴـﺎﺓِ ﺛﻘﻴـﻞﹲ
ﻻ ﻳﺮﻯ ﰲ ﺍﻟﻮﺟﻮﺩِ ﺷﻴﺌﺎﹰ ﲨـﻴﻼ ﻭﺍﻟﺬﻱ ﻧﻔﺴـﻪ ﺑﻐـﲑ ﲨـﺎﻝٍ
ﻻ ﲣﻒ ﺃﻥﹾ ﻳﺰﻭﻝ ﺣﱴ ﻳـﺰﻭﻻ ﻓﺘﻤﺘﻊ ﺑﺎﻟﺼﺒﺢِ ﻣﺎ ﺩﻣـﺖ ﻓﻴـﻪِ
ﻗﺼﺮ ﺍﻟﺒﺤﺚ ﻓﻴﻪ ﻛﻴﻼ ﻳﻄﹸـﻮﻻ ﻭﺇﺫﺍ ﻣﺎ ﺃﻇـﻞﱠ ﺭﺃﹾﺳـﻚ ﻫـﻢ
ﻓﻤِﻦ ﺍﻟﻌﺎﺭِ ﺃﻥ ﺗﻈـﻞﱠ ﺟﻬـﻮﻻ ﺃﺩﺭﻛﺖ ﻛﹸﻨﻬﻪ ﻃﻴـﻮﺭ ﺍﻟـﺮﻭﺍﰊ
ﲣِﺬﺕ ﻓﻴﻪ ﻣﺴـﺮﺣﺎﹰ ﻭﻣﻘـﻴﻼ ﻣﺎ ﺗﺮﺍﻫﺎ ﻭﺍﳊﻘﻞﹸ ﻣِﻠﹾﻚ ﺳـﻮﺍﻫﺎ
ﺿﺮﻳﺒﺔﹸ ﺍﻟﻜﻼﻡِ ﺍﳋﻼﱠﺏِ
ﺇﻥﹼ ﺳﻌﺎﺩﺗﻨﺎ ﺗﻜﻤﻞﹸ ﰲ ﻗﻴﺎﻣِﻨﺎ ﺑﻮﺍﺟﺒﻨﺎ ﻣﻊ ﺧﺎﻟﻘِﻨﺎ ،ﰒ ﻣﻊ ﺧﻠﹾﻘِﻪ ،ﻣﻊ ﺍﷲِ ﰒ ﻣﻊ ﺍﻹﻧﺴـﺎﻥِ .
ﺇﻥ ﺍﻟﻜﻼﻡ ﺳﻬﻞﹲ ﻧﻄﻘﹸﻪ ﻭﲡﺒﲑﻩ ﻭﺯﺧﺮﻓﺘﻪ ،ﻟﻜﻦ ﺍﻷﺻﻌﺐ ﻣﻦ ﺫﻟﻚ ﺻﻴﺎﻏﺘﻪ ﰲ ﻣﺜﹸﻞٍ ﻋﻠﻴـﺎ ﻣـﻦ
ﺍﻟﺼﻔﺎﺕِ ﺍﳊﻤﻴﺪﺓِ ﻭﺍﻷﻋﻤﺎﻝِ ﺍﳉﻠﻴﻠﺔِ ﴿ ﺃﹶﺗﺄﹾﻣﺮﻭﻥﹶ ﺍﻟﻨﺎﺱ ﺑِﺎﻟﹾﺒِﺮ ﻭﺗﻨﺴﻮﻥﹶ ﺃﹶﻧﻔﹸﺴﻜﹸﻢ ﻭﺃﹶﻧـﺘﻢ ﺗﺘﻠﹸـﻮﻥﹶ
ﺍﻟﹾﻜِﺘﺎﺏ ﺃﹶﻓﹶﻼﹶ ﺗﻌﻘِﻠﹸﻮﻥﹶ ﴾ .
ﺇﻥﱠ ﺍﻵﻣﺮ ﺑﺎﳌﻌﺮﻭﻑِ ﺍﻟﺘﺎﺭﻙ ﻟﻪ ،ﻭﺍﻟﻨﺎﻫﻲ ﻋﻦ ﺍﳌﻨﻜﺮِ ﺍﻟﻔﺎﻋﻞ ﻟﻪ ،ﻳﻮﺿﻊ – ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚ
ﺍﻟﺼﺤﻴﺢ – ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ ﰲ ﺍﻟﻨﺎﺭِ ،ﻓﻴﺪﻭﺭ ﺑﺄﻣﻌﺎﺋِﻪ ﻛﻤﺎ ﻳﺪﻭﺭ ﺍﳊﻤﺎﺭ ﺑﺮﺣﺎﻩ ، ﻓﻴﺴﺄﻟﻪ ﺃﻫﻞﹸ ﺍﻟﻨـﺎﺭِ
ﻋﻦ ﺳﺮ ﻫﻼِﻛﻪ ،ﻓﻘﺎﻝ :ﻛﻨﺖ ﺁﻣﺮﻛﻢ ﺑﺎﳌﻌﺮﻭﻑِ ﻭﻻ ﺁﺗﻴﻪِ ،ﻭﺃﺎﻛﹸﻢ ﻋﻦ ﺍﳌﻨﻜﺮِ ﻭﺁﺗﻴﺔِ .
ﻫﻼﱠ ﻟﻨﻔﺴِﻚ ﻛﺎﻥ ﺫﺍ ﺍﻟﺘﻌﻠـﻴﻢ ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺮﺟﻞﹸ ﺍﳌﻌﻠﱢـﻢ ﻏﹶـﲑﻩ
ﻭﻗﻒ ﺍﻟﻮﻋﻆﹸ ﺍﻟﺸﻬﲑ ﺃﺑﻮ ﻣﻌﺎﺫ ﺍﻟﺮﺍﺯﻱ ﻓﺒﻜﻰ ﻭﺃﺑﻜﻰ ﺍﻟﻨﺎﺱ ،ﰒ ﻗﺎﻝ :
ﻃﺒﻴﺐ ﻳﺪﺍﻭﻱ ﺍﻟﻨﺎﺱ ﻭﻫﻮ ﻋﻠﻴ ﹲﻞ ﻭﻏﲑ ﻧﻘﻲ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑـﺎﻟﺘﻘﻰ
ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺴﻠﻒِ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺎﻟﺼﺪﻗﺔِ ،ﺗﺼﺪﻕ ﻫـﻮ ﺃﻭﻻﹰ ،ﰒ ﺃﻣـﺮﻫﻢ ،
ﻓﺎﺳﺘﺠﺎﺑﻮﺍ ﻃﻮﺍﻋﻴﺔﹰ .
ﻭﻗﺮﺃﺕ ﺃﻥ ﻭﺍﻋﻈﺎﹰ ﰲ ﻋﻬﺪِ ﺍﻟﻘﺮﻭﻥِ ﺍﳌﻔﻀﻠﺔِ ،ﺃﺭﺍﺩ ﺃﻥ ﻳﺄﻣﺮ ﺍﻟﻨﺎﺱ ﺑﺎﻟﻌِﺘﻖِ ،ﻭﻗﺪ ﻃﻠﺐ ﻣﻨﻪ
ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﻗﻴﻖ ﺃﻥ ﻳﺴﺄﻝ ﺍﻟﻨﺎﺱ ﺫﻟﻚ ،ﻓﺠﻤﻊ ﻧﻘﻮﺩﺍﹰ ﰲ ﻭﻗﺖٍ ﻃﻮﻳﻞ ﰒ ﺃﻋﺘﻖ ﺭﻗﺒﺔﹰ ،ﰒ ﺃﻡ ﻓـﺄﻣﺮ
ﺑﺎﻟﻌِﺘﻖ ،ﻓﺎﻗﺘﺪﻯ ﺍﻟﻨﺎﺱ ﻭﺃﻋﺘﻘﹸﻮﺍ ﺭﻗﺎﺑﺎﹰ ﻛﺜﲑﺓ .
ﺍﻟﺮﺍﺣﺔﹸ ﰲ ﺍﳉﻨﺔِ
﴿ ﻟﹶﻘﹶﺪ ﺧ ﹶﻠﻘﹾﻨﺎ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻓِﻲ ﻛﹶﺒﺪٍ ﴾ .
ﻳﻘﻮﻝﹸ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞﹶ ،ﻭﻗﺪ ﻗﻴﻞ ﻟﻪ :ﻣﱴ ﺍﻟﺮﺍﺣﺔﹸ ؟ ﻗﺎﻝ :ﺇﺫﺍ ﻭﺿﻌﺖ ﻗﺪﻣﻚ ﰲ ﺍﳉﻨـﺔِ
ﺍﺭﲢﺖ .
ﻻ ﺭﺍﺣﺔ ﻗﺒﻞ ﺍﳉﻨﺔِ ،ﻫﻨﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﺇﺯﻋﺎﺟﺎﺕ ﻭﺯﻋﺎﺯﻉ ﻭﻓﱳ ﻭﺣﻮﺍﺩﺙﹸ ﻭﻣﺼﺎﺋﺐ ﻭﻧﻜﺒﺎﺕ
،ﻣﺮﺽ ﻭﻫﻢ ﻭﻏﻢ ﻭﺣﺰﻥﹲ ﻭﻳﺄﺱ.
ﺻﻔﻮﺍﹰ ﻣﻦ ﺍﻷﻗﺬﺍﺀِ ﻭﺍﻷﻛـﺪﺍ ِﺭ ﻃﹸﺒِﻌﺖ ﻋﻠﻰ ﻛﺪﺭٍ ﻭﺃﻧﺖ ﺗﺮﻳﺪﻫﺎ
ﺃﺧﱪﱐ ﺯﻣﻴﻞﹸ ﺩﺭﺍﺳﺔٍ ﻣﻦ ﻧﻴﺠﲑﻳﺎ ،ﻭﻛﺎﻥ ﺭﺟﻼﹰ ﺻﺎﺣﺐ ﺃﻣﺎﻧﺔٍ ،ﺃﺧﱪﱐ ﺃﻥ ﺃﻣﻪ ﻛﺎﻧـﺖ
ﺗﻮﻗﻈﹸﻪ ﰲ ﺍﻟﺜﻠﺚِ ﺍﻷﺧﲑ ،ﻗﺎﻝ :ﻳﺎ ﺃﻣﺎﻩ ، ﺃﺭﻳﺪ ﺍﻟﺮﺍﺣﺔ ﻗﻠﻴﻼﹰ .ﻗﺎﻟﺖ :ﻣﺎ ﺃﻭﻗﻈﻚ ﺇﻻ ﻟﺮﺍﺣﺘِﻚ ،
ﻳﺎ ﺑﲏ ﺇﺫﺍ ﺩﺧﻠﺖ ﺍﳉﻨﺔ ﻓﺎﺭﺗﺢ.
ﻛﺎﻥ ﻣﺴﺮﻭﻕ – ﺃﺣﺪ ﻋﻠﻤﺎﺀِ ﺍﻟﺴﻠﻒِ – ﻳﻨﺎﻡ ﺳﺎﺟﺪﺍﹰ ،ﻓﻘﺎﻝ ﻟﻪ ﺃﺻﺤﺎﺑﻪ : ﻟـﻮ ﺃﺭﺣـﺖ
ﻧﻔﺴﻚ .ﻗﺎﻝ :ﺭﺍﺣﺘﻬﺎ ﺃﺭﻳﺪ.
ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺘﻌﺠﻠﻮﻥ ﺍﻟﺮﺍﺣﺔ ﺑﺘﺮﻙِ ﺍﻟﻮﺍﺟﺐِ ،ﺇﳕﺎ ﻳﺘﻌﺠﻠﻮﻥ ﺍﻟﻌﺬﺍﺏ ﺣﻘﻴﻘﺔﹰ .
ﺇﻥﱠ ﺍﻟﺮﺍﺣﺔﹰ ﰲ ﺃﺩﺍﺀِ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﱀِ ،ﻭﺍﻟﻨﻔﻊِ ﺍﳌﺘﻌﺪﻱ ،ﻭﺍﺳﺘﺜﻤﺎﺭِ ﺍﻟﻮﻗﺖِ ﻓﻴﻤﺎ ﻳﻘﺮﺏ ﻣﻦ ﺍﷲِ .
ﺇﻥﱠ ﺍﻟﻜﺎﻓﺮ ﻳﺮﻳﺪ ﺣﻈﱠﻪ ﻫﻨﺎ ،ﻭﺭﺍﺣﺘﻪ ﻫﻨﺎ ،ﻭﻟﺬﻟﻚ ﻳﻘﻮﻟﻮﻥ ﴿ :ﺭﺑﻨﺎ ﻋﺠﻞ ﻟﱠﻨﺎ ﻗِ ﱠﻄﻨﺎ ﹶﻗﺒـﻞﹶ
ﻳﻮﻡِ ﺍﻟﹾﺤِﺴﺎﺏِ ﴾ .
ﻗﺎﻝ ﺑﻌﺾ ﺍﳌﻔﺴﺮﻳﻦ :ﺃﻱ :ﻧﺼﻴﺒﻨﺎ ﻣﻦ ﺍﳋﹶﻴﺮِ ﻭﺣﻈﱠﻨﺎ ﻣﻦ ﺍﻟﺮﺯﻕِ ﻗﺒﻞ ﻳﻮﻡِ ﺍﻟﻘﻴﺎﻣﺔِ .
﴿ ﺇِﻥﱠ ﻫ ﺆﻟﹶﺎﺀ ﻳﺤِﺒﻮﻥﹶ ﺍﻟﹾﻌﺎﺟِﻠﹶﺔﹶ ﴾ ،ﻭﻻ ﻳﻔﻜﱢﺮﻭﻥ ﰲ ﺍﻟﻐﺪِ ﻭﻻ ﰲ ﺍﳌﺴﺘﻘﺒﻞِ ،ﻭﻟﺬﻟﻚ ﺧﺴﺮﻭﺍ
ﺍﻟﻴﻮﻡ ﻭﺍﻟﻐﺪ ،ﻭﺍﻟﻌﻤﻞ ﻭﺍﻟﻨﺘﻴﺠﺔ ،ﻭﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ .
ﻭﻫﻜﺬﺍ ﺧﻠﻘﺖِ ﺍﳊﻴﺎﺓِ ،ﺧﺎﲤﺘﻬﺎ ﺍﻟﻔﻨﺎﺀُ ﻓﻬﻲ ﺷﺮﺏ ﻣﻜﺪﺭ ، ﻭﻫﻲ ﻣﺰﺍﺝ ﻣﻠﻮﻥ ﻻ ﺗﺴـﺘﻘﺮ
ﻋﻠﻰ ﺷﻲﺀ ،ﻧﻌﻤﺔﹲ ﻭﻧﻘﻤﺔﹲ ،ﺷﺪﺓﹲ ﻭﺭﺧﺎﺀٌ ،ﻏﲎ ﻭﻓﻘﺮ.
ﻫﺬﻩ ﻫﻲ ﺍﻟﻨﻬﺎﻳﺔ :
﴿ ﺛﹸﻢ ﺭﺩﻭﺍﹾ ﺇِﻟﹶﻰ ﺍﻟﻠﹼﻪِ ﻣﻮﻻﹶﻫﻢ ﺍﻟﹾﺤﻖ ﺃﹶﻻﹶ ﻟﹶﻪ ﺍﻟﹾﺤﻜﹾﻢ ﻭﻫﻮ ﺃﹶﺳﺮﻉ ﺍﻟﹾﺤﺎﺳِﺒِﲔ. ﴾
ﻭﻗﻔـــــﺔﹲ
ﻗﺎﻝ ﺇﻳﻠﻴﺎ ﺃﺑﻮ ﻣﺎﺿﻲ :
ﻭﺍﻷﺭﺽ ﻣﻠﻜﹸﻚ ﻭﺍﻟﺴﻤﺎ ﻭﺍﻷﳒﹸـﻢ؟ ﻛﻢ ﺗﺸﺘﻜﻲ ﻭﺗﻘﻮﻝﹸ ﺇﻧـﻚ ﻣﻌـﺪِﻡ
ﻭﻧﺴــﻴﻤﻬﺎ ﻭﺍﻟﺒﻠﹾﺒــﻞﹸ ﺍﳌﺘــﺮﻧﻢ ﻭﻟﻚ ﺍﳊﻘﻮﻝﹸ ﻭﺯﻫﺮﻫـﺎ ﻭﺃﺭﳚﻬـﺎ
ﻭﺍﻟﺸﻤﺲ ﻓﻮﻗﻚ ﻋﺴﺠﺪ ﻳﺘﻀـﺮﻡ ﻀ ـﺔﹲ ﺭﻗﹾﺮﺍﻗ ـﺔﹲ
ـﻚ ﻓ ـﺎﺀُ ﺣﻮﻟـﻭﺍﳌـ
ﺩﻭﺭﺍﹰ ﻣﺰﺧﺮﻓــﺔﹰ ﻭﺣﻴﻨــﺎﹰ ﻳﻬــﺪِﻡ ﻭﺍﻟﻨﻮﺭ ﻳﺒﲏ ﰲ ﺍﻟﺴﻔﻮﺡ ﻭﰲ ﺍﻟـﺬﱡﺭﺍ
ـﻢ ؟ ـﻼﻡ ﻻ ﺗﺘﺒﺴـ ـﻤﺖ ﻓﻌـ ﻭﺗﺒﺴـ ﻫﺸﺖ ﻟﻚ ﺍﻟﺪﻧﻴﺎ ﻓﻤﺎ ﻟﻚ ﻭﺍﲨﺎﹰ ؟
ـﻚ ﺗﻨ ـﺪﻡ ـﻪ ﺇﻟﻴـ
ـﺎﺕ ﻳﺮﺟﻌـ
ﻫﻴﻬـ ﺇﻥ ﻛﻨﺖ ﻣﻜﺘﺌﺒﺎﹰ ﻟﻌﺰ ﻗـﺪ ﻣﻀـﻰ
ـﺎﺕ ﳝﻨ ـﻊ ﺃﻥﹾ ِﳛ ـﻞﱠ ﲡﻬ ـﻢ ﻫﻴﻬـ ﺃﻭ ﻛﻨﺖ ﺗﺸﻔﻖ ﻣﻦ ﺣﻠﻮﻝِ ﻣﺼـﻴﺒﺔٍ
ـﻪ ﻻ ﻳﻬ ـﺮﻡ
ـﺎﻥﹸ ﻓﺈﻧـ
ـﺎﺥ ﺍﻟﺰﻣـ
ﺷـ ﺃﻭ ﻛﻨﺖ ﺟﺎﻭﺯﺕ ﺍﻟﺸﺒﺎﺏ ﻓﻼ ﺗﻘﻞﹾ
ـﺘﻜﻠﱠﻢ ـﺎﺩ ﳊِﺴ ـﻨِﻬﺎ ﺗـ
ـﻮﺭ ﺗﻜـ
ﺻـ ﺍﻧﻈﺮ ﻓﻤﺎ ﺯﺍﻟﺖ ﺗﻄِﻞﱡ ﻣـﻦ ﺍﻟﺜﱠـﺮﻯ
ﺍﻟﺮﻓﹾﻖ ﻳﻌﲔ ﻋﻠﻰ ﺣﺼﻮﻝِ ﺍﳌﻘﺼﻮﺩِ
ﻣﺮﺕ ﺁﺛﺎﺭ ﻭﻧﺼﻮﺹ ﰲ ﺍﻟﺮﻓﻖِ ،ﻭﺍﻟﺮﻓﻖ ﺷﻔﻴﻊ ﻻ ﻳﺮﺩ ﰲ ﻃﻠﺐِ ﺍﳊﺎﺟﺎﺕِ ،ﻭﻟﻚ ﺃﻥ ﺗﻌﻠﻢ
ﺃﻥ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻀﻴﻖ ﺑﲔ ﺟﺪﺍﺭﻳﻦ ،ﺍﻟﺬﻱ ﻻ ﻳﺘﺴﻊ ﺇﻻ ﳌﺮﻭﺭ ﺳﻴﺎﺭﺓٍ ﻭﺍﺣﺪﺓٍ ﻓﹶﺤﺴﺐ ، ﻻ ﺗـﺪﺧﻠﹸﻬﺎ
ﻫﺬﻩ ﺍﻟﺴﻴﺎﺭﺓ ﺇﻻ ﺑﺮﻓﻖٍ ﻣﻦ ﻗﺎﺋﺪِﻫﺎ ﻭﺣﺬﺭٍ ﻭﺗﻮﻕ ، ﺑﻴﻨﻤﺎ ﻟﻮ ﺃﻗﺒﻞ ﺎ ﻣﺴﺮﻋﺎﹰ ﻭﺃﺭﺍﺩ ﺍﳌﺮﻭﺭ ﻣﻦ ﻫﺬﺍ
ﺍﳌﻜﺎﻥ ﺍﻟﻀﻴﻖِ ﻻﺻﻄﺪﻡ ﳝﻨﺔﹰ ﻭﻳﺴﺮﺓﹰ ﻭﺗﻌﻄﻠﺖ ﺳﻴﺎﺭﺗﻪ ،ﻭﺍﻟﻄﺮﻳﻖ ﱂ ﻳﺰِﺩ ﻭﱂ ﻳﻨﻘﺺ ، ﻭﺍﻟﺴـﻴﺎﺭﺓﹸ
ﻫﻲ ﻫﻲ ،ﻟﻜﻦ ﺍﻟﻄﺮﻳﻘﺔ ﻫﻲ ﺍﻟﱵ ﺍﺧﺘﻠﻔﺖ ،ﺗﻠﻚ ﺑﺮﻓﻖٍ ﻭﻫﺬﻩ ﺑﺸﺪﺓٍ .ﻭﺍﻟﺸﺠﺮﺓﹸ ﺍﻟﺼـﻐﲑﺓﹸ ﺍﻟـﱵ
ﻧﻐﺮﺳﻬﺎ ﰲ ﺣﻮﺽِ ﻓﻨﺎﺀِ ﺃﺣﺪِﻧﺎ ،ﺇﺫﺍ ﺳﻜﺒﺖ ﻋﻠﻴﻬﺎ ﺍﳌﺎﺀ ﺷﻴﺌﺎﹰ ﻓﺸﻴﺌﺎﹰ ﺗﺸﺮﺏ ﻣﻨﻪ ﻭﻳﻨﻔﻌﻬﺎ ،ﻓـﺈﺫﺍ
ﺃﺧﺬﺕ ﻛﻤﻴﺔﹰ ﻣﻦ ﻫﺬﺍ ﺍﳌﺎﺀ ﺑﻌﻴﻨﻪِ ﻭﺣﺠﻤﻪ ﻭﺃﻟﻘﻴﺘﻪ ﺩﻓﻌﺔﹰ ﻭﺍﺣﺪﺓ ﻻﻗﺘﻠﻌﺖ ﻫﺬﻩ ﺍﻟﻨﺒﺘﺔ ﻣﻦ ﻣﻜﺎﻧِﻬﺎ ،
ﺇﻥ ﻛﻤﻴﺔ ﺍﳌﺎﺀِ ﻭﺍﺣﺪﺓﹲ ﻭﻟﻜﻦ ﺍﻷﺳﻠﻮﺏ ﺗﻐﻴﺮ .
ﺇﻥ ﻣﻦ ﳜﻠﻊ ﺛﻮﺑﻪ ﺑﺮﻓﻖٍ ﻳﻀﻤﻦ ﺳﻼﻣﺔ ﺛﻮﺑِﻪ ،ﺧﻼﻑ ﻣﻦ ﳚﺬِﺑﻪ ﺑﻘﻮﺓٍ ﻭﻳﺴﺤﺒﻪ ﺑﺴـﺮﻋﺔٍ ،
ﻓﺈﻧﻪ ﻳﺸﻜﻮ ﻣﻦ ﺗﻘﻄﱡﻊِ ﺃﺯﺭﺍﺭِﻩ ﻭﲤﺰﻗِﻪِ .
ﻭﻣﻦ ﺍﻟﻠﻄﺎﺋﻒ ﰲ ﺍﻧﻜﺸﺎﻑِ ﻋﺪﻡ ﺻﺪﻕِ ﺇﺧﻮﺓِ ﻳﻮﺳﻒ ﰲ ﳎﻴﺌِﻬﻢ ﺑﺜﻮﺑِـﻪِ ،ﻭﺯﻋﻤِﻬـﻢ ﺃﻥ
ﺍﻟﺬﺋﺐ ﺃﻛﻠﻪ :ﺃﻢ ﺧﻠﻌﻮﺍ ﺍﻟﺜﻮﺏ ﺑﺮﻓﻖ ﻓﻠﻢ ﳛﺼﻞ ﻓﻴﻪ ﺷﻘﻮﻕ ، ﻭﻟﻮ ﺃﻛﻠﻪ ﺍﻟﺬﺋﺐ ﻛﻤﺎ ﺯﻋﻤـﻮﺍ
ﳌﺰﻕ ﺍﻟﺜﻮﺏ ﻛﻞﱠ ﳑﺰﻕٍ ،ﻭﱂ ﳜﻠﹾﻌﻪ ﺧﻠﹾﻌﺎﹰ .
ﺇﻥ ﺣﻴﺎﺗﻨﺎ ﲢﺘﺎﺝ ﺇﱃ ﺭﻓﻖٍ ﻧﺮﻓﻖ ﺑﺄﻧﻔﺴِﻨﺎ )) :ﻭﺇﻥ ﻟﻨﻔﺴِﻚ ﻋﻠﻴﻚ ﺣﻘﺎﹰ (( .ﻧﺮﻓﻖ ﺑﺈﺧﻮﺍﻧﻨﺎ
)) :ﺇﻥ ﺍﷲ ﺭﻓﻴﻖ ﳛﺐ ﺍﻟﺮﻓﻖ (( .ﻧﺮﻓﻖ ﺑﺎﳌﺮﺃﺓِ )) :ﺭﻓﻘﺎﹰ ﺑﺎﻟﻘﻮﺍﺭﻳﺮِ (( .
ﻋﻠﻰ ﺍﳉﺴﻮﺭِ ﺍﳋﺸﺒﻴِﺔ ﺍﻟﱵ ﺑﻨﺎﻫﺎ ﺍﻷﺗﺮﺍﻙ ﻋﻠﻰ ﳑﺮﺍﺕِ ﺍﻷﺎﺭِ ،ﻣﻜﺘﻮﺏ ﰲ ﺃﻭﻝ ﺍﳉﺴـﺮِ :
ﺭﻓﻘﺎﹰ ﺭﻓﻘﺎﹰ .ﻷﻥ ﺍﳌﺎﺭ ﺪﻭﺀٍ ﻻ ﻳﺴﻘﻂﹸ ،ﺃﻣﺎ ﺍﳌﺴﺮﻉ ﻓﺠﺪﻳﺮ ﺃﻥ ﻳﻬﻮﻱ ﺇﱃ ﻣﺴﺘﻘﺮ ﺍﻟﻨﻬﺮ .
ﻭﰲ ﻣﺬﻛﹼﺮﺍﺕٍ ﻷﺩﻳﺐ ﺳﻮﺭﻱ ﻛﺎﻥ ﻳﺴﻜﻦ ﰲ ﻣﺪﻳﻨﺔ » ﺍﻟﺴﻠﻤﻴﺔ « ،ﻭﻟﻪ ﺩﺭﺍﺟﺔﹲ ﻧﺎﺭﻳـﺔﹲ ،
ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﱪ ﺎ ﻋﻠﻰ ﺟﺴﺮ ﺑﻨﺎﻩ ﺍﻷﺗﺮﺍﻙ ﻣﻦ ﺍﳋﺸﺐِ ﻋﻠﻰ ﺍﻟﻨﻬﺮِ ،ﻭﻫﻢ ﺑﻨﻮﻩ ﳌﻦ ﺃﺭﺍﺩ ﺃﻥ ﳝﺸـﻲ
ﺑﺪﺭﺍﺟﺘﻪ ﻣﺘﺌﺪﺍﹰ ﻣﺘﺄﻧﻴﺎﹰ ،ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﺮﺟﻞ :ﻓﺬﻫﺒﺖ ﻣﺴﺮﻋﺎﹰ ﻋﻠﻰ ﺟﺴﺮﻱ ،ﻓﻠﻤﺎ ﺃﺻـﺒﺤﺖ ﻣـﻦ
ﺃﻋﻠﻰ ﺍﳉﺴﺮِ ﻣﺘﻮﺳﻄﺎﹰ ﺍﻟﻨﻬﺮ ،ﻧﻈﺮﺕ ﻳﻤﻨﺔﹰ ﻭﻳﺴﺮﺓﹰ ،ﻭﺃﻧﺎ ﱂ ﺃﺭﻓﻖ ﺑﻨﻔﺴﻲ ﻭﻻ ﺑﺪﺭﺍﺟﱵ ﻓﺎﺿﻄﺮﺑﺖ
ﰊ ﻭﺍﺧﺘﻞﱠ ﻧﻈﺮﻱ ،ﻓﻮﻗﻌﺖ ﺑﺪﺭﺍﺟﱵ ﰲ ﺍﻟﻨﻬﺮِ ...ﻭﻛﺎﻧﺖ ﻗﺼﺔﹰ ﻃﻮﻳﻠﺔ .
ﺇﻥﱠ ﻋﻠﻰ ﻣﺪﺍﺧﻞِ ﺣﺪﺍﺋﻖٍ ﺍﻟﺰﻫﻮﺭِ ﻭﺍﻟﻮﺭﻭﺩ ﰲ ﺑﻌﺾِ ﻣﺪﻥِ ﺃﻭﺭﻭﺑﺔ :ﻟﻮﺣﺔﹲ ﻣﻜﺘﻮﺏ ﻓﻴﻬـﺎ :
»ﺗﺮﻓﱠﻖ ، «ﻷﻥ ﺍﻟﺪﺍﺧﻞ ﻣﺴﺮﻋﺎﹰ ﻻ ﻳﺮﻯ ﺫﺍﻙ ﺍﻟﻨﺒﺖ ﺍﳉﻤﻴﻞ ﻭﻻ ﻳﻀﻤﻦ ﺳﻼﻣﺔ ﺫﺍﻙ ﺍﻟﻮﺭﺩِ ﺍﻟﺒـﺎﻫﻲ
،ﻓﻴﺤﺼﻞ ﺍﻟﺪﻋﺲ ﻭﺍﻟﺪﻓﺲ ﻭﺍﻹﺑﺎﺩﺓ ،ﻷﻧﻪ ﻣﺎ ﺭﻓﻖ ﻭﻻ ﺗﺄﻧﻰ .
ﻫﻨﺎﻙ ﻣﻌﺎﺩﻟﺔ ﺗﺮﺑﻮﻳﺔ ﺗﻘﻮﻝ :ﺇﻥ ﺍﻟﻌﺼﻔﻮﺭ ﺗﺮﺑﻮﻳﺔ ﺗﻘﻮﻝ :ﺇﻥ ﺍﻟﻌﺼﻔﻮﺭ ﻻ ﻳﺘﺮﻓﱠﻖ ﻛﺎﻟﻨﺤﻠﺔ .
ﻭﰲ ﺍﳊﺪﻳﺚ )) :ﺍﳌﺆﻣﻦ ﻛﺎﻟﻨﺤﻠﺔ ،ﺗﺄﻛﻞﹸ ﻃﻴﺒﺎﹰ ﻭﺗﻀﻊ ﻃﻴﺒﺎﹰ ،ﻭﺇﺫﺍ ﻭﻗﻌـﺖ ﻋﻠـﻰ ﻋـﻮﺩٍ ﱂ
ﺗﻜﺴﺮِﻩ (( .ﻓﺎﻟﻨﺤﻠﺔ ﻻ ﺗﺤِﺲ ﺎ ﺍﻟﺰﻫﺮﺓﹸ ﺃﺑﺪﺍﹰ ،ﻭﻫﻲ ﺗﻌﻠﻖ ﺍﻟﺮﺣﻴﻖ ﺪﻭﺀ ،ﻭﺗﻨﺎﻝﹸ ﻣﻄﻠﻮﺎ ﺑﺮﻓ ٍﻖ
.ﻭﺍﻟﻌﺼﻔﻮﺭ ﻋﻠﻰ ﺿﺂﻟﺔِ ﺟﺴﻤِﻪ ﳜﱪ ﺍﻟﻨﺎﺱ ﺑﱰﻭﻟِﻪ ﻋﻠﻰ ﺳﻨﺎﺑﻞ ،ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﱰﻭﻝ ﺳﻘﻂ ﺳﻘﻮﻃﺎﹰ ،
ﻭﻭﺛﺐ ﻭﺛﹾﺒﺎﹰ .
ﻭﻻ ﺃﺯﺍﻝﹸ ﺃﺫﻛﺮ ﻗﺼﺔ ﺍﻟﺮﺳﺎﻡ ﺍﳍﻨﺪﻱ ، ﻭﻗﺪ ﺭﺳﻢ ﻟﻮﺣﺔﹰ ﺑﺪﻳﻌﺔ ﺍﳊﺴﻦِ ﻣﻠﺨﺼﻬﺎ :ﺳـﻨﺒﻠ ﹸﺔ
ﻗﻤﺢ ﻋﻠﻴﻬﺎ ﻋﺼﻔﻮﺭ ﻗﺪ ﻭﻗﻊ ،ﻭﻫﺬﻩ ﺍﻟﺴﻨﺒﻠﺔ ﻣﻠﻴﺌﺔﹲ ﺑﺎﳊﺐ ، ﻣﺘﺮﻋﺮﻋﺔﹸ ﺍﻟﻨﻤﻮ ، ﺑﺎﺳﻘﺔﹸ ﺍﻟﻄـﻮﻝِ ،
ﻭﻋﻠﱠﻘﻬﺎ ﺍﳌﻠِﻚ ﻋﻠﻰ ﺟﺪﺍﺭِ ﺩﻳﻮﺍﻧِﻪ ،ﻭﺩﺧﻞ ﺍﻟﻨﺎﺱ ﻳﻬﻨﺌﻮﻥ ﺍﳌﻠﻚ ﺬﻩ ﺍﻟﻠﻮﺣﺔِ ﻭﻳﺸﻜﺮﻭﻥ ﺍﻟﺮﺳـﺎﻡ
ﻋﻠﻰ ﺣﺴﻨِﻬﺎ ،ﻭﺩﺧﻞ ﺭﺟﻞﹲ ﻓﻘﲑ ﻣﻐﻤﻮﺭ ﰲ ﻭﺳﻂِ ﺍﻟﺰﺣﺎﻡِ ﻓﺎﻋﺘﺮﺽ ﻋﻠﻰ ﺍﻟﻠﻮﺣﺔِ ،ﻭﺃﺧﱪ ﺃـﺎ
ﺧﻄﹲﺄ ،ﻭﺿﺞ ﺍﻟﻨﺎﺱ ﺑﻪ ﻭﺻﺠﻮﺍ ،ﻷﻧﻪ ﺧﺎﻟﻒ ﺍﻹﲨﺎﻉ ،ﻓﺎﺳﺘﺪﻋﺎﻩ ﺍﳌﻠﻚ ﺑﺮﻓﻖٍ ﻭﻗﺎﻝ :ﻣﺎ ﻋﻨﺪﻙ؟
ﻗﺎﻝ :ﻫﺬﻩ ﺍﻟﻠﻮﺣﺔﹸ ﺧﻄﹲﺄ ﺭﲰﻬﺎ ،ﻭﻏﹶﻠﻂﹲ ﻋﺮﺿﻬﺎ .ﻗﺎﻝ :ﻭﻟِﻢ ؟ ﻗـﺎﻝ :ﻷﻥﱠ ﺍﻟﺮﺳـﺎﻡ ﺭﺳـ ﻢ
ﺍﻟﻌﺼﻔﻮﺭ ﻋﻠﻰ ﺍﻟﺴﻨﺒﻠﺔِ ﻭﺗﺮﻙ ﺍﻟﺴﻨﺒﻠﺔ ﻣﺴﺘﻘﻴﻤﺔﹰ ﳑﺘﺪﺓﹰ ،ﻭﻫﺬﺍ ﺧﻄﹲﺄ ،ﻓﺈﻥﱢ ﺍﻟﻌﺼﻔﻮﺭ ﺇﺫﺍ ﻧﺰﻝ ﻋﻠـﻰ
ﺳﻨﺒﻠﺔ ﺍﻟﻘﻤﺢِ ﺃﻣﺎﳍﺎ ،ﻭﺃﺧﻀﻌﻬﺎ ،ﻷﻧﻪ ﺛﻘﻴﻞﹲ ﻻ ﳝﻠﻚ ﺍﻟﺮﻓﻖ .ﻗﺎﻝ ﺍﳌﻠﻚ : ﺻﺪﻗﺖ .ﻭﻗﺎﻝ ﺍﻟﻨﺎﺱ:
ﺻﺪﻗﺖ .ﻭﺃﻧﺰﻝ ﺍﻟﻠﱠﻮﺣﺔ ،ﻭﺳﺤﺒﺖ ﺍﳉﺎﺋﺰﺓﹸ ﻣﻦ ﺍﻟﺮﺳﺎﻡِ .
ﺇﻥﱠ ﺍﻷﻃﺒﺎﺀ ﻳﻮﺻﻮﻥ ﺑﺎﻟﺮﻓﻖِ ﰲ ﺗﻨﺎﻭﻝِ ﺍﻟﻌﻼﺝِ ،ﻭﰲ ﻣﺰﺍﻭﻟﺔِ ﺍﻟﻌﻤﻞِ ﻭﺍﻷﺧﺬِ ﻭﺍﻟﻌﻄﺎﺀِ .
ﻓﺬﺍﻙ ﻳﻘﻠﻊ ﻇﻔﹾﺮﻩ ﺑﻴﺪﻩ ،ﻭﺫﺍﻙ ﻳﺒﺎﺷﺮ ﺳِﻨﻪ ﺑﻨﻔﺴِﻪ ،ﻭﺁﺧﺮ ﻳﻐﺺ ﺑﺎﻟﻠﻘﻤﺔ ،ﻷﻧﻪ ﺃﹶﻛﹶﱪﻫﺎ ﻭﻣﺎ
ﺃﺣﺴﻦ ﻣﻀﻐﻬﺎ .
ﺇﻥ ﺍﳌﺎﺀ ﻳﺘﺮﻓﱠﻖ ، ﻭﺇﻥ ﺍﻟﺮﻳﺢ ﺗﺰﳎﺮ ﻓﺘﺪﻣﺮ . ﻗﺮﺃﺕ ﻟﺒﻌﺾِ ﺍﻟﺴﻠﻒِ ﺃﻧﻪ ﻗﺎﻝ :ﺇﻥ ﻣِـﻦ ﻓِﻘﹾـﻪِ
ﺍﻟﺮﺟﻞ ﺭِﻓﹾﻘﹶﻪ ﰲ ﺩﺧﻮﻟِﻪ ﻭﺧﺮﻭﺟِﻪ ﻣﻨﻪ ،ﻭﺍﺭﺗﺪﺍﺀِ ﺛﻮﺑِﻪ ﻭﺧﻠﹾﻊِ ﻧﻌﻠِﻪ ﻭﺭﻛﻮﺏِ ﺩﺍﺑﺘﻪِ .
ﺇﻥ ﺍﻟﻌﺠﻠﺔﹶ ﻭﺍﳍﻮﺝ ﻭﺍﻟﻄﻴﺶ ﰲ ﺃﺧﺬ ﺍﻷﻣﻮﺭِ ﻭﺗﻨﺎﻭﻝِ ﺍﻷﺷﻴﺎﺀ ،ﻛﹶﻔِﻴﻠﺔﹲ ﲝﺼـﻮﻝِ ﺍﻟﻀـﺮﺭِ
ﻭﺗﻔﻮﻳﺖِ ﺍﳌﻨﻔﻌِﺔ ،ﻷﻥ ﺍﳋﹶﻴﺮ ﺑﲏ ﻋﻠﻰ ﺍﻟﺮﻓﻖِ )) :ﻣﺎ ﻛﺎﻥ ﺍﻟﺮﻓﻖ ﰲ ﺷﻲﺀ ﺇﻻﱠ ﺯﺍﻧﻪ ،ﻭﻣﺎ ﻧـﺰﻉ
ﺍﻟﺮﻓﻖ ﻣﻦ ﺷﻲﺀ ﺇﻻﱠ ﺷﺎﻧﻪ. ((
ﺇﻥﱠ ﺍﻟﺮﻓﻖ ﰲ ﺍﻟﺘﻌﺎﻣﻞِ ﺗﺬﻋﻦ ﻟﻪ ﺍﻷﺭﻭﺍﺡ ، ﻭﺗﻨﻘﺎﺩ ﻟﻪ ﺍﻟﻘﻠﻮﺏ ، ﻭﲣﺸﻊ ﻟﻪ ﺍﻟﻨﻔﻮﺱ.
ﺇﻥ ﺍﻟﺮﻓﻴﻖ ﻣﻦ ﺍﻟﺒﺸﺮِ ﻣِﻔﺘﺎﺡ ﻟﻜﻞﱢ ﺧﻴﺮٍ ،ﺗﺴﺘﺴﻠﻢ ﻟﻪ ﺍﻟﻨﻔﻮﺱ ﺍﳌﺴﺘﻌﺼﻴﺔ ،ﻭﺗﺜـﻮﺏ ﺇﻟﻴـﻪ
ﺍﻟﻘﻠﻮﺏ ﺍﳊﺎﻗﺪﺓﹸ ﴿ ،ﻓﹶﺒِﻤﺎ ﺭﺣﻤﺔٍ ﻣﻦ ﺍﻟﻠﹼﻪِ ﻟِﻨﺖ ﻟﹶﻬﻢ ﻭﻟﹶﻮ ﻛﹸﻨﺖ ﻓﹶﻈﹼﺎﹰ ﻏﹶﻠِﻴﻆﹶ ﺍﻟﹾﻘﹶﻠﹾﺐِ ﻻﹶﻧﻔﹶﻀﻮﺍﹾ ﻣِـﻦ
ﺣﻮﻟِﻚ. ﴾
ﻭﻗﻔــــﺔﹲ
ﻭﰲ ﺍﳋﺘﺎﻡ ،ﺗﻘﺒﻞ ﲢﻴﺎﰐ ،ﻭﻫﺎﻙ ﺳﻼﻣﻲ ﻣﻘﺮﻭﻧﺎﹰ ﺑﺪﻋﺎﺋﻲ ﻟﻚ ﺑﺎﻟﺴﻌﺎﺩﺓ ...
. ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ﺯﺃﺗﻮﺏ ﺇﻟﻴﻚ، ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ
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ﺍﳋﺎﺗـﻤـﺔ
ﺃﻧﺎ ﻭﺃﻧﺖ ،ﻫﻴﺎ ﻧﻘﺼﺪ ﺍﻟﻐﲏ ﺍﻟﻮﺍﺣﺪ ﺍﳌﺎﺟﺪ ،ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ، ﺫﺍ ﺍﳉﻼﻝِ ﻭﺍﻹﻛﺮﺍﻡِ ،
ﻟﻨﻨﻄِﺮﺡ ﻋﻠﻰ ﻋﺘﺒﺔِ ﺭﺑﻮﺑﻴﺘِﻪ ،ﻭﻧﻠﺘﺠﺊ ﺇﱃ ﺑﺎﺏِ ﻭﺣﺪﺍﻧﻴﺘِﻪ ،ﻧﺴﺄﻟﻪ ﻭﻧﻠﺢ ﰲ ﺍﻟﺴـﺆﺍﻝِ ،ﻭﻧﻄﻠﺒـﻪ
ﻭﻧﻨﺘﻈﺮ ﺍﻟﻨﻮﺍﻝﹶ ،ﻓﻬﻮ ﺍﳌﻌﺎﰲ ﺍﻟﺸﺎﰲ ﺍﻟﻜﺎﰲ ﻭﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺯﺍﻕ ﺍﶈﻴﻲ ﺍﳌﻤﻴﺖ.
. ﻭِ ﻗﻨﺎ ﻋﺬﹶﺍﺏ ﺍﻟﻨﺎﺭِ ﴾ ﴿ ﺭﺑﻨﺎ ﺁﺗِﻨﺎ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔﹰ ﻭﻓِﻲ ﺍﻵ ِﺧﺮﺓِ ﺣﺴﻨﺔﹰ
)) ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﹸﻚ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﳌﻌﺎﻓﺎﺓ ﺍﻟﺪﺍﺋﻤﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ((.
)) ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻣﻦ ﺧﲑ ﻣﺎ ﺳﺄﻟﻚ ﻣﻨﻪ ﻧﺒﻴﻚ ﳏﻤﺪ ، r ﻭﻧﻌﻮﺫﹸ ﺑﻚ ﻣﻦ ﺷﺮ ﻣﺎ ﺍﺳﺘﻌﺎﺫﻙ
ﻣﻨﻪ ﻧﺒﻴﻚ ﳏﻤﺪ. (( r
)) ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﻌﻮﺫﹸ ﺑﻚ ﻣﻦ ﺍﳍﻢ ﻭﺍﳊﺰِ ،ﻭﻧﻌﻮﺫﹸ ﺑﻚ ﻣﻦ ﺍﻟﻌﺠﺰِ ﻭﺍﻟﻜﹶﺴﻞِ ،ﻭﻧﻌﻮﺫﹸ ﺑـﻚ ﻣـﻦ
ﺍﻟﺒﺨﻞِ ﻭﺍﳉﹸﺒﻦِ ،ﻭﻧﻌﻮﺫﹸ ﺑﻚ ﻣﻦ ﻏ ﹶﻠﺒﺔِ ﺍﻟﺪﻳﻦِ ﻭﻗﻬﺮِ ﺍﻟﺮﺟﺎﻝِ (( .
ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰﺓِ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ،ﻭﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ ،ﻭﺍﳊﻤﺪ ﷲِ ﺭﺏ ﺍﻟﻌﺎﳌﲔ .
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