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 ‫ﺒﺤﺭ ﺍﻟﺤﻜﻡ ‪...‬‬

‫ﺃﻟﻬﺫﻩ ﺍﻟﺩﺭﺠﺔ ﻴﻜﻭﻥ ﺍﻟﺤﺏ !‬

‫ﺸﺭﺡ ﺴﻨﻲ ﻟﻠﺤﻜﻡ ﺍﻟﻌﻁﺎﺌﻴﺔ‬

‫ﺩ‪.‬ﺇﺴﻼﻡ ﺍﻟﻤﺎﺯﻨﻲ‬

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 ‫ھﺬا اﻟﻜﺘﺎب‬

‫ﻣﻦ ﻣﻨﻄﻠﻖ أن اﻟﺤﻜﻤﺔ ﺿﺎﻟﺔ اﻟﻤﺆﻣﻦ ‪ ،‬وﻛﻤﺎ ﻓﻌﻞ اﺑﻦ ﻗﺪاﻣﺔ‬

‫رﺣﻤﮫ اﷲ ﻣﻊ إﺣﯿﺎء ﻋﻠﻮم اﻟﺪﯾﻦ ‪ ،‬ﻧﺨﻮض ‪ -‬وﻷول ﻣﺮة ‪-‬‬
‫رﺣﻠﺔ إﯾﻤﺎﻧﯿﺔ ﻣﻊ ﺻﯿﺎﻏﺔ و ﺗﺼﻮﯾﺐ ﻟﺸﺮوح ﺣﻜﻢ اﺑﻦ ﻋﻄﺎء‬
‫اﷲ اﻟﺴﻜﻨﺪرى ﻋﻠﻰ ﻋﻘﯿﺪة أھﻞ اﻟﺴﻨﺔ واﻟﺠﻤﺎﻋﺔ ‪.‬‬

‫ﻗﺮاءة رﻗﯿﻘﺔ وﻋﻠﻰ ﻧﮭﺞ اﻟﺴﻠﻒ اﻟﺼﺎﻟﺢ ‪ ،‬ءاﺧﺬﯾﻦ ﻣﺎ ﻟﺬ‬

‫وﻃﺎب ﺑﻌﯿﺪا ﻋﻦ ﺷﻄﺤﺎت اﻟﺼﻮﻓﯿﺔ‪.‬‬

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 ‫ﻤﻌﺎ ﻓﻰ ﺍﻟﺨﻠﻭﺓ‬

‫*ﻤﺎ ﺼﻔﺔ ﺍﻟﺭﺤﻠﺔ ﺍﻟﺘﻰ ﻨﺭﻴﺩﻫﺎ ؟‬

‫*ﻜﻴﻑ ﻨﻨﺠﻭﺍ ﻤﻥ ﺍﻟﺤﺯﻥ ﻭﺍﻹﺤﺒﺎﻁ ؟‬

‫*ﻤﺎ ﺨﻁﺭ ﺍﻟﺫﻨﻭﺏ ﺍﻷﻋﻅﻡ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ؟‬

‫* ﻅﻠﻤﻭﻙ ﺃﻴﻬﺎ ﺍﻟﺯﻫﺩ ‪...‬‬

‫* ﻜﻴﻑ ﺘﻭﺍﺠﻪ ﺨﻁﺭﺍﺕ ﻨﻔﺴﻙ ﻭﻭﺴﺎﻭﺴﻬﺎ ﻋﻨﺩ ﺍﻟﻤﺼﺎﺌﺏ؟‬

‫*ﺍﻟﺭﺯﻕ ﻤﻘﺴﻭﻡ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻨﺄﺨﺫ ﺒﺎﻷﺴﺒﺎﺏ ؟‬

‫* ﺭﻋﺏ ﻭ ﺘﺨﻭﻴﻑ ﺤﻘﻴﻘﻰ‬

‫*‪....‬ﺒﻴﻥ ﺍﻟﺠﻬﺎﻟﺔ ﻭ ﺍﻟﺠﻬل ‪...‬‬

‫* ﻤﻭﺍﻁﻥ ﺍﻵﺩﺍﺏ‬

‫*ﺤﺴﻨﺎ ‪ .....‬ﻤﺎ ﻋﻼﻤﺎﺕ ﺍﻻﻏﺘﺭﺍﺭ ؟‬

‫*ﻓﻬل ﻨﺤﻥ ﺤﺯﺍﻨﻰ ﻟﻸﺒﺩ ؟‬

‫*ﺤﺒﻴﺒﻰ ﻭﻤﺤﺒﻭﺒﻰ ﻋﻠﻰ ﻜل ﺤﺎﻟﺔ‬

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 ‫ﺑﺴﻢ اﷲ اﻟﺮﺣﻤﻦ اﻟﺮﺣﯿﻢ‬

‫إھﺪاء‬

‫إﻟﻰ ﻣﻦ ﯾﺮﯾﺪون اﻟﮭﺮب ﻣﻦ اﻟﺤﯿﺮة ‪ ،‬وﻣﻦ ﺟﻨﻮن‬

‫اﻟﺠﻨﺲ واﻟﻤﺎل ‪ ،‬إﻟﻰ دفء اﻹﯾﻤﺎن وﻓﻮاﻛﮭﮫ‪.....‬‬
‫إﻟﻰ راﺣﺔ اﻟﻌﻘﻞ وھﺪوء اﻟﻘﻠﺐ ‪.‬‬

‫د‪ .‬إﺳﻼم ﺻﺒﺤﻲ اﻟﻤﺎزﻧﻰ‬

‫‪[email protected]‬‬

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 ‫ﺍﻟﻤﻘﺩﻤﺔ‬

‫ﺍﻟﺤﻤﺩ ﷲ ﺍﻟﺫﻯ ﻤﻸ ﻗﻠﻭﺏ ﺍﻟﺼﺎﺩﻗﻴﻥ ﺒﺤﺒﻪ ‪ ،‬ﻭﺠﻌل ﺃﺭﻭﺍﺤﻬﻡ ﺘﺸﻬﺩ ﻋﻅﻤﺘﻪ‬

‫ﻭﻓﻀﻠﻪ ‪ ،‬ﻓﺄﺨﺭﺠﺕ ﻋﻘﻭﻟﻬﻡ ﻜﻨﻭﺯ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻷﻓﻜﺎﺭ ‪ ..‬ﻭﺍﻟﺤﻜﻡ ﻭﺍﻷﻨﻭﺍﺭ‪..‬‬
‫ﻭﺘﺸﻬﺩ ﺒﺫﻟﻙ ﻜﺘﺒﻬﻡ ﻭﻤﺎ ﺃﺜﺭ ﻋﻨﻬﻡ ‪..‬‬

‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺴﻭﻟﻨﺎ ﻤﺤﻤﺩ ﺒﻥ ﻋﺒﺩ ﺍﷲ ﺨﻴﺭ ﺍﻟﺒﺸﺭ ﻭﺴﻴﺩﻫﻡ‬

‫ﻭﺭﺤﻤﺔ ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻬﻡ ‪ ،‬ﺍﻟﺫﻯ ﻟﻡ ﻴﺴﺘﻁﻊ ﺍﻟﻘﺎﺼﻰ ﻭﻻ ﺍﻟﺩﺍﻨﻰ ﺃﻥ ﻴﻨﺎﻻ ﻤﺜل‬
‫ﻓﻀﻠﻪ ﻭﺤﺴﻥ ﺨﻠﻘﻪ ‪ ،‬ﻓﺄﺠﻤﻊ ﺍﻟﺠﻤﻴﻊ ﻋﻠﻰ ﺃﻨﻪ ﻜﺎﻥ ﻗﻤﺔ ‪ ،‬ﻻ ﻴﻌﺭﻑ ﻗﻴﻤﺘﻬﺎ‬
‫ﺇﻻ ﻤﻥ ﺃﺨﻠﺹ ﺍﻟﺘﻔﻜﺭ ﻭﺘﺭﻙ ﺍﻟﺘﻌﺼﺏ ‪...‬‬

‫ﻫﺩﻴﺘﻰ ﻟﺸﺒﺎﺒﻨﺎ ﺍﻟﻤﺜﻘﻑ ‪:‬‬

‫ﺘﻘﺭﻴﺏ ﻭﺘﺼﻭﻴﺏ ﺴﻨﻰ ﻟﻌﺩﺩ ﻤﻥ ﺸﺭﻭﺡ ﺤﻜﻡ ﺍﺒﻥ ﻋﻁﺎﺀ ﺍﷲ ﺍﻟﺴﻜﻨﺩﺭﻯ‪،‬‬

‫ﺘﻼﻓﻴﺕ ﻓﻴﻪ ﺍﻟﻤﺒﺎﻟﻐﺎﺕ ﺍﻟﺼﻭﻓﻴﺔ ﺍﻟﻤﻤﻨﻭﻋﺔ ﺸﺭﻋﺎ ‪ ،‬ﻭﺃﺒﻘﻴﺕ ﻤﺎ ﻴﻭﺍﻓﻕ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﺒﻔﻬﻡ ﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟﺢ ‪..‬‬
‫ﻭ ﺍﻟﺤﻜﻤﺔ ﻀﺎﻟﺔ ﺍﻟﻤﺅﻤﻥ ‪ ،‬ﺤﻴﺜﻤﺎ ﻭﺠﺩﻫﺎ ﻓﻬﻭ ﺃﺤﻕ ﺒﻬﺎ ‪ ،‬ﻓﻼ ﻴﻀﻴﺭﻩ ﻤﻥ‬
‫ﺃﻯ ﻭﻋﺎﺀ ﺨﺭﺠﺕ ‪..‬‬

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 ‫ﻤﻭﺍﻋﻅ ﺘﺤﻴﻲ ﺍﻟﻘﻠﻭﺏ ‪...‬‬

‫ﺴﺅﺍل ‪ :‬ﻤﺎ ﻫﻭ ﺨﻴﺭ ﺃﻭﻀﺎﻋﻙ ؟ ﻭ ﻤﺘﻰ ﺘﺸﻌﺭ ﺒﺎﻟﺭﺍﺤﺔ ؟‬

‫ﺨﻴﺭ ﻭﻀﻊ ﻫﻭ ‪:‬‬

‫* ﺃﻥ ﺘﻜﻭﻥ ﻤﻊ ﺍﷲ ‪ ...‬ﺃﻥ ﺘﺩﺨل ﻓﻰ ﻜل ﺨﻠﻕ ﺴ‪‬ﻨﻰ‪ ‬ﻭﺘﺨﺭﺝ ﻤﻥ ﻜل‬

‫ﺨﻠﻕ ﺩ‪‬ﻨﻰ‪. ‬‬

‫* ﺃﻻ ﺘﻌﺘﻘﺩ ﺃﻨﻙ ﺘﻤﻠﻙ ﺸﻴﺌﺎﹰ ‪ ،‬ﻭﺃﻥ ﺘﻌﺘﻘﺩ ﺃﻨﻪ ﻻ ﻴﻤﻠﻙ ﺇﻻ ﺍﷲ ﺘﻌﺎﻟﻰ ‪.‬‬

‫* ﺃﻥ ﺘﺴﺘﺭﺴل ﻨﻔﺴﻙ ﻤﻊ ﺍﷲ ﺘﻌﺎﻟﻰ ﻋﻠﻰ ﻤﺎ ﻴﺭﻴﺩ ‪.‬‬

‫* ﺃﻥ ﺘﻨﺴﺎﺏ ﻨﻔﺴﻙ ﻜﺎﻟﻤﺎﺀ ﻓﻰ ﻤﺠﺭﻯ ﺍﻟﺸﺭﻴﻌﺔ ﺍﻟﻐﺭﺍﺀ ‪.‬‬

‫* ﺃﻥ ﺘﻜﻭﻥ ﻓﻰ ﺼﻔﻭﺓ ﺍﻟﻘﺭﺏ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﺒﻌﺩ ﻜﺩﺭﺓ ﻭﻫﻡ‪ ‬ﺍﻟﺒﻌﺩ‬

‫ﻤﻨﻪ ﺴﺒﺤﺎﻨﻪ ‪.‬‬

‫ﻜﻠﻤﺔ ﺤﻕ ‪ ،‬ﻤﺎ ﻫﻰ ﻋﻼﻤﺔ ﺍﻟﺼﺩﻕ ؟‬

‫ﺼﺩﻕ ﺍﻟﺘﻭﺠﻪ ﺇﻟﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﺸﺭﻭﻁ ﺒﻜﻭﻨﻪ ﺘﻭﺠﻬﺎ ﺒﺄﻋﻤﺎل ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺍﻟﺘﻰ‬

‫ﻴﺭﻀﺎﻫﺎ ‪ ،‬ﻓﻼ ﺇﻴﻤﺎﻥ ﻭﻻ ﺇﺤﺴﺎﻥ ﻭﻻ ﺘﻘﺭﺏ ﻤﻥ ﺍﻟﻭﺍﺤﺩ ﺍﻟﺩﻴﺎﻥ ﺇﻻ ﺒﻔﻘﻪ ﻭﻤﻌﺭﻓﺔ‬

‫ﺃﺤﻜﺎﻡ ‪ ،‬ﻓﻼ ﺘﻘل ‪ :‬ﺃﻨﺎ ﺃﺭﺘﻘﻰ ﻓﻰ ﻗﺭﺒﻰ ﻤﻥ ﺭﺒﻰ ‪ .‬ﻭﺃﻨﺕ ﻻ ﺘﻌﻠﻡ ﻫل ﻋﺒﺎﺩﺘﻙ‬

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 ‫ﻭﺃﺫﻜﺎﺭﻙ ﻭﻤﺴﺎﺌل ﺍﻹﻴﻤﺎﻥ ﻓﻰ ﻗﻠﺒﻙ ﺼﺤﻴﺤﺔ ﺃﻡ ﺒﺄﺤﺎﺩﻴﺙ ﻀﻌﻴﻔﺔ ! ﺃﻡ ﺒﺩﻋﺎ‬

‫ﻭﻤﻨﻜﺭﺍﺕ ! ﺃﻡ ﺸﺭﻜﻴﺎﺕ ؟‬

‫ﻭﻋﻠﻰ ﺍﻟﻌﻜﺱ ‪ ،‬ﻤﻥ ﺘﻔﻘﻪ ﻭﻟﻡ ﻴﺼﺩﻕ ﺇﻴﻤﺎﻨﻪ ﻭﺇﺤﺴﺎﻨﻪ ﻓﻘﺩ ﺘﻔﺴﻕ ‪ ،‬ﻓﻬﻭ ﺴﺎﺌﺭ ﺇﻟﻰ‬

‫ﺃﻥ ﻴﻜﻭﻥ ﻤﻥ ﺍﻟﺫﻴﻥ ﻴﺘﺎﺠﺭﻭﻥ ﺒﺎﻟﺩﻴﻥ ﻟﻘﺎﺀ ﻤﺎل ﺃﻭ ﺸﻬﺭﺓ ﺃﻭ ‪...‬ﺃﻭ ‪...‬‬

‫ﺱ ‪ :‬ﺇﻟﻰ ﺃﻯ ﻤﺩﻯ ﻨﺫﻫﺏ ﻤﻊ ﺍﻹﺴﻼﻡ ؟‬

‫ﻓﺎﺌﺩﺓ ‪ :‬ﻴﺠﺏ ﻁﻠﺏ ﺍﻟﺤﻕ ﻭﺇﻥ ﺨﺎﻟﻑ ﺍﻟﻭﺍﻟﺩﻴﻥ ﻭﺇﻥ ﻜﺎﻥ ﺍﻟﻁﺭﻴﻕ ﺸﺎﻗﺎ‬

‫ﻗﺎل ﺍﻟﺸﺎﻋﺭ‪:‬‬

‫ﺃﺨﺎﻁﺭ ﻓﻰ ﻤﺤﺒﺘﻜﻡ ﺒﺭﻭﺤﻰ ‪ ..‬ﻭﺃﺭﻜﺏ ﺒﺤﺭﻜﻡ ﺇﻤﺎ ‪ ...‬ﻭﺇﻤﺎ ‪(١)..‬‬

‫ﻭﺃﺴﺄﻟﻙ ﻜل ﻓﺞ ﻓﻰ ﻫﻭﺍﻜﻡ ‪ ..‬ﻭﺃﺸﺭﺏ ﻜﺄﺴﻜﻡ ﻟﻭ ﻜﺎﻥ ﺴ‪‬ﻤ‪‬ﺎ‬

‫ﻭﻻ ﺃﺼﻐﻰ ﺇﻟﻰ ﻤﻥ ﻗﺩ ﻨﻬﺎﻨﻰ ‪ ..‬ﻭﻟﻰ ﺃﺫﻥ ﻋﻥ ﺍﻟﻌﺯﺍل ﺼﻤﺎ‬

‫ﺃﺨﺎﻁﺭ ﺒﺎﻟﺨﻭﺍﻁﺭ ﻓﻰ ﻫﻭﺍﻜﻡ ‪ ..‬ﻭﺃﺘﺭﻙ ﻓﻰ ﺭﻀﺎﻜﻡ ﺃﺒﺎ ﻭﺃﻤﺎﹰ‬

‫)‪ (١‬ﻴﻘﺼﺩ ﺇﻤﺎ ‪:‬ﻏﺭﻴﻘﺎ ﺃﻭ ﻨﺎﺠﻴﺎ ‪ ،‬ﻴﻌﻨﻰ ﻴﺠﺎﺯﻑ ﻓﻰ ﺴﺒﻴل ﺍﻟﻤﺤﺒﻭﺏ ‪.‬‬

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 ‫ﻓﻤﻥ ﺃﻭﻟﻰ ﺒﻬﺫﻩ ﺍﻟﻤﻌﺎﻨﻰ ‪ ...‬ﻤﻥ ﺃﻭﻟﻰ ﺒﺄﻥ ﻴﺭﻜﺏ ﺍﻟﺒﺤﺭ ﻭﻴﺸﺭﺏ ﺍﻟﺼﺒﺭ ﻭﻴﻘﻁﻊ ﺍﻟﻁﺭﻕ‬

‫ﺍﻟﻁﻭﺍل ﻭﺍﻟﺼﺤﺎﺭﻯ ﻭﺍﻟﻘﻔﺎﺭ ‪ ..‬ﻭﻻ ﻴﺴﻤﻊ ﻟﻤﻥ ﻴﺤﺴﺩﻭﻨﻪ ﻭﻴﻨﻬﻭﻨﻪ ﻏﻴﺭﺓ ﻤﻨﻪ ﻷﻨﻬﻡ ﻻ‬

‫ﻴﺴﺘﻁﻴﻌﻭﻥ ﺃﻥ ﻴﻜﻭﻨﻭﺍ ﻤﺜﻠﻪ ‪ ...‬ﻭﻴﺘﺭﻙ ﻭﺍﻟﺩﻴﻪ ﻓﻰ ﺴﺒﻴل ﻏﺎﻴﺘﻪ ﺃﻟﻴﺱ ﺍﻷﻭﻟﻰ ﻤﻥ ﻴﺴﻌﻰ‬

‫ﻟﺘﻜﻔﻴﺭ ﺫﻨﻭﺒﻪ ‪ ...‬ﻭﺍﻟﻨﺠﺎﺓ ﻤﻥ ﺍﻟﻨﺎﺭ ﻭﺍﻟﻔﻭﺯ ﺒﺎﻟﺠﻨﺔ ﻭﻨﻌﻴﻡ ﺍﻟﺨﻠﺩ‬

‫ﻤﺎ ﻓﺎﺌﺩﺓ ﺴﻤﺎﻉ ﺍﻟﺤﻜﻡ ﻭﻓﻬﻡ ﻤﻭﺍﻋﻅ ﺇﺤﻴﺎﺀ ﺍﻟﻘﻠﻭﺏ؟؟‬

‫ﻫﻭ ﺘﻬﺫﻴﺏ ﻟﻠﻘﻠﻭﺏ ﺒﻤﻌﺭﻓﺔ ﻋﻼﻡ ﺍﻟﻐﻴﻭﺏ ‪.‬‬

‫ﺃﻭ ﻫﻭ ﻁﺭﻴﻕ ﻟﺠﻠﺏ ﺴﺨﺎﻭﺓ ﺍﻟﻨﻔﻭﺱ ﺒﺎﻟﺒﺫل ﻓﻰ ﺴﺒﻴل ﺍﷲ ‪.‬‬

‫ﻭﻁﺭﻴﻕ ﺴﻼﻤﺔ ﺍﻟﺼﺩﻭﺭ ﻤﻥ ﺍﻟﺸﺭﻭﺭ ﻭﺍﻵﺜﺎﻡ ‪ ،‬ﻭﻤﻥ ﺍﻟﻨﻭﺍﻴﺎ ﺍﻟﺴﻴﺌﺔ ﻭﺍﻟﻤﺸﺎﻋﺭ ﺍﻟﺴﻭﺩﺍﺀ‬

‫ﻜﺎﻟﺤﺴﺩ ﻭﺍﻟﺤﻘﺩ ﻭﻏﻴﺭﻫﺎ‬

‫ﺃﻴﻥ ﺍﻟﺤﻜﻤﺔ ؟‬

‫ﻓﻰ ﺍﻟﻘﺭﺁﻥ ﻭﺍﻟﺴﻨﺔ ﻭﺍﻟﻤﻭﺍﻋﻅ ﺍﻟﺒﻠﻴﻐﺔ ﺍﻟﻤﺒﻨﻴﺔ ﻋﻠﻴﻬﻤﺎ ﻭﺍﻟﻘﺭﺁﻥ ﻴﺤﺩﺜﻨﺎ "ﻭﻗل ﻟﻬﻡ ﻓﻰ‬

‫ﺃﻨﻔﺴﻬﻡ ﻗﻭﻻ ﺒﻠﻴﻐﺎﹰ"‬

‫ﺒﻡ ﻴﻜﻭﻥ ﺇﺼﻼﺡ ﺍﻟﺠﻭﺍﺭﺡ ؟‬

‫ﺒﻅﻬﻭﺭ ﺍﻟﺘﻭﺒﺔ ﻭﺍﻟﺘﻘﻭﻯ ﻭﺍﻹﺴﺘﻘﺎﻤﺔ ‪.‬‬

‫ﻭﺇﺼﻼﺡ ﺍﻟﻘﻠﻭﺏ ؟‬

‫ﺒﺎﻹﺨﻼﺹ ﻭﺍﻟﺼﺩﻕ ﻭﺍﻟﻁﻤﺄﻨﻴﻨﺔ‪ ...‬ﻓﺈﺫﺍ ﻜﺎﻨﺕ ﺍﻟﻨﻔﻭﺱ ﺫﻟﻴﻠﺔ ﺒﻴﻥ ﻴﺩﻯ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﻤﻨﻜﺴﺭﺓ‬

‫ﺃﻤﺎﻤﻪ ﺠل ﻭﻋﻼ ﻓﺴﻴﺘﺤﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺒﺎﻷﺩﺏ ﻭﺍﻟﺘﻭﺍﻀﻊ ﻭﺤﺴﻥ ﺍﻟﺨﻠﻕ‬

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 ‫ﻜﻴﻑ ﺘﺸﻌﺭ ﺒﺎﻷﻨﺱ ﺒﺎﷲ ﺘﻌﺎﻟﻰ ؟؟‬

‫ﺨﻴﺭ ﻤﻥ ﻴﺸﻌﺭ ﺒﺫﻟﻙ ﻫﻭ ﻤﻥ ﺘﺭﻙ ﺍﻟﺫﻨﺏ ﻭﺃﻗﺎﻡ ﺍﻟﻭﺍﺠﺏ ﻓﻬﺫﺍ ﻨﻬﺎﻴﺘﻪ ﺤﺴﻨﺔ ) ﻤﻥ ﺃﺸﺭﻗﺕ‬

‫ﺒﺩﺍﻴﺘﻪ ﺃﺸﺭﻗﺕ ﻨﻬﺎﻴﺘﻪ (‬

‫ﻓﻠﻤﺎﺫﺍ ﻨﺭﻯ ﺃﻨﺎﺴﺎ ﻤﺠﺘﻬﺩﻴﻥ ﻭﺁﺨﺭﻴﻥ ﻜﺴﺎﻟﻰ ؟‬

‫ﻗﺎﻟﻭﺍ ‪ :‬ﻤﻥ ﺒﻠﻎ ﺤﻘﻴﻘﺔ ﺍﻹﺴﻼﻡ ﻟﻡ ﻴﻘﺩﺭ ﺃﻥ ﻴﻔﺘﺭ ﻋﻥ ﺍﻟﻌﻤل ﺇﻻ ﻤﺎ ﺸﺎﺀ‬

‫ﺍﷲ ‪...‬‬

‫ﻭﻗﺩ ﺘﻨﻭﻋﺕ ﺍﻷﻋﻤﺎل ﺭﺒﻤﺎ ﻟﻜﻰ ﻻ ﺘﺴﺄﻡ ﻭﺃﺫﻥ ﻟﻙ ﻓﻰ ﺍﻟﺭﺍﺤﺔ ﻭﺍﻟﻤﺘﻌﺔ‬

‫ﺍﻟﺤﻼل ﻟﻜﻰ ﻻ ﺘﻨﻬﻙ‬

‫ﻓﺎﻟﺤﻤﺩ ﷲ‬

‫ﻓﻬﻨﺎﻙ ﺼﻭﻡ ﻭﺼﻼﺓ ﻭﺤﺞ ﻭﺫﻜﺭ ﻭﺼﺩﻗﺔ ﻭﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻁﺎﻋﺎﺕ ﺭﺒﻤﺎ‬

‫ﻟﻜﻰ ﻻ ﺘﻤل ﻤﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﻭﺘﻴﺭﺓ ﻭﺍﺤﺩﺓ ﻭﺒﻁﺭﻴﻘﺔ ﻭﺍﺤﺩﺓ ﻓﺎﻟﺤﻤﺩ ﷲ‬

‫ﻋﻠﻰ ﻤﺎﺫﺍ ﻨﻌﺘﻤﺩ ؟‪ _:‬ﻻ ﻨﻌﺘﻤﺩ ﻋﻠﻰ ﺃﻨﻔﺴﻨﺎ ﻭﻻ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻨﺎ ﻭﻻ ﻋﻠﻰ‬

‫ﺤﻭﻟﻨﺎ ﻭﻗﻭﺘﻨﺎ ﻭﺇﻨﻤﺎ ﻨﻌﺘﻤﺩ ﻋﻠﻰ ﻓﻀل ﺍﷲ ﻭﻫﺩﺍﻴﺘﻪ ﻭﺘﻭﻓﻴﻘﻪ ‪ ،‬ﻭ ﻋﻠﻰ‬

‫ﺘﺴﺩﻴﺩﻩ ﻭﻋﻭﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ‪ ،‬ﻓﻼ ﻨﻐﺘﺭ ﺒﻤﺎ ﻋﻤﻠﻨﺎ ‪ ،‬ﻷﻨﻨﺎ ﻻ‬

‫ﻨﺴﺘﻁﻴﻊ ﺍﻟﻭﻓﺎﺀ ﺒﺤﻘﻭﻕ ﺍﻟﺨﺎﻟﻕ ﺍﻟﺭﺤﻴﻡ ﻋﻠﻴﻨﺎ ‪ ..‬ﺒل ﻨﺒﺫل ﻤﺎ ﺍﺴﺘﻁﻌﻨﺎ‬

‫ﻭﻨﻘﻭل‪ :‬ﺍﻟﻠﻬﻡ ﺘﻐﻤﺩﻨﺎ ﺒﺭﺤﻤﺘﻙ ‪ ،‬ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬

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 ‫)ﻟﻥ ﻴﺩﺨل ﺃﺤﺩﻜﻡ ﺍﻟﺠﻨﺔ ﺒﻌﻤﻠﻪ ‪ ...‬ﻗﺎﻟﻭﺍ ﻭﻻ ﺍﻨﺕ ﻴﺎ ﺭﺴﻭل ﺍﷲ ﻗﺎل ‪:‬‬

‫ﻭﻻ ﺃﻨﺎ ﺇﻻ ﺃﻥ ﻴﺘﻐﻤﺩﻨﻰ ﺍﷲ ﺒﺭﺤﻤﺘﻪ(‬

‫ﺘﺴﺎﺅﻻﺕ ‪...‬؟؟؟‬

‫ﺱ‪ :‬ﻤﺎ ﺼﻔﺔ ﺍﻟﺭﺤﻠﺔ ﺍﻟﺘﻰ ﻨﺭﻴﺩﻫﺎ ؟‬

‫ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪)) :‬ﺤ‪‬ﻔﺕ ﺍﻟﺠﻨﺔ ﺒﺎﻟﻤﻜﺎﺭﻩ(( ‪. .‬‬

‫ﻓﻼ ﺒﺩ ﻤﻥ ﺍﻟﺒﺫل ﻟﺘﻨﺎل ﺍﻟﻔﺭﺩﻭﺱ ‪...‬‬

‫ﻗﺎل ﺍﻟﺸﺎﻋﺭ ‪:‬‬

‫ﻻ ﺘﺤﺴﺒﻥ ﺍﻟﻤﺠﺩ ﺘﻤﺭﺍﹰ ﺃﻨﺕ ﺁﻜﻠﻪ‬

‫ﻻ ﺘﺫﻭﻕ ﺍﻟﻤﺠﺩ ﺤﺘﻰ ﺘﻠﻌﻕ ﺍﻟﺼﺒﺭ‬

‫ﺃﻯ ﻻ ﺘﺩﺭﻙ ﺍﻟﺭﺍﺤﺔ ﺇﻻ ﺒﺎﻟﺘﻌﺏ ﻭﻻ ﻴﺤﺼل ﻋﻠﻰ ﺍﻟﻅﻔﺭ ﺇﻻ ﺒﺎﻟﻁﻠﺏ ‪ ،‬ﻭﻫﺫﺍ ﻅﺎﻫﺭ‬

‫ﻓﻰ ﺍﻟﺤﻴﺎﺓ _ﻏﺎﻟﺒﺎ_ ﻭﻟﻜﻥ ﺭﺍﺤﺔ ﺍﻟﺠﻨﺔ ﻫﻰ ﺍﻟﺭﺍﺤﺔ ﺍﻷﺒﺩﻴﺔ ‪ ،‬ﻻ ﺘﻌﺏ ﻓﻴﻬﺎ ﻭﻻ‬

‫ﻤﺭﺤﻠﺔ ﺃﺨﺭﻯ ﺒﻌﺩﻫﺎ ‪ ،‬ﻓﻼ ﺘﺤﺘﺎﺝ ﻟﺘﻌﺏ ﺁﺨﺭ‬

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 ‫ﻗﺎل ﺘﻌﺎﻟﻰ ‪) _:‬ﻻ ﻴﻤﺴﻬﻡ ﻓﻴﻬﺎ ﻨﺼﺏ(‬

‫ﻭﻗﺎل ﺍﻟﺸﺎﻋﺭ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﺤﻭﺭ ﺍﻟﻌﻴﻥ ﻴﺨﺎﻁﺒﻥ ﺍﻟﺒﺸﺭ "ﻭﻟﻠﻨﺴﺎﺀ ﺃﻥ ﻴﺘﺩﺒﺭﻥ ﻫﺫﺍ‬

‫ﺃﻴﻀﺎ ﻓﻬﻰ ﺍﻟﺠﻨﺔ ﺘﺩﻋﻭﻫﻥ ﻷﺯﻭﺍﺠﻬﻥ ﺍﻟﺼﺎﻟﺤﻴﻥ ﺍﻟﻤﺨﻠﺩﻴﻥ "‬

‫ﺃﻴﻬﺎ ﺍﻟﻌﺎﺸﻕ ﻤﻌﻨﻰ ﺤﺴﻨﻨﺎ ‪ ..‬ﻤﻬﺭﻨﺎ ﻏـﺎل ﻟﻤﻥ ﻴﺨﻁﺒﻨﺎ‬

‫ﺠﺴﺩ ﻤ‪‬ﻔﻨﻰ ﻭﺭﻭﺡ ﻓﻰ ﺍﻟﻌﻨﺎ ‪ ..‬ﻭﺠﻔﻭﻥ ﻻ ﺘﺫﻭﻕ ﺍﻟﻭﺴﻨﺎ‬

‫ﻭﻓـﺅﺍﺩ ﻟﻴﺱ ﻓﻴﻪ ﻏﻴـﺭﻨﺎ ‪ ..‬ﻭﺇﺫﺍ ﻤـﺎ ﺸﺌﺕ ﺃﺩ‪ ‬ﺍﻟﺜﻤﻨﺎ‬

‫ﺠﺴﺩ ﻤﻔﻨﻰ ‪ :‬ﺃﻯ ﻻﺒﺩ ﻤﻥ ﺘﻌﺏ ﺍﻟﺠﺴﺩ‬

‫ﻓﻰ ﺍﻟﻌﻨﺎ ‪ :‬ﻓﻰ ﺍﻟﻌﻨﺎﺀ ﻭﺍﻟﻤﺠﺎﻫﺩﺓ‬

‫ﺍﻟﻭﺴﻥ ‪ :‬ﺍﻟﻨﻭﻡ‬

‫ﻓﻬﺎ ﻗﺩ ﻋﺭﻓﺕ ﺍﻟﺜﻤﻥ ‪ ..‬ﻤﻬﺭ ﺍﻟﺤﻭﺭ ﺍﻟﻌﻴﻥ ﻭﻗﺼﻭﺭ ﺍﻟﻠﺅﻟﺅ ‪ ....‬ﺇﻨﻪ ﺍﻟﺘﻌﺏ‬

‫ﻭﺍﻟﺴﻬﺭ ﻭﺇﺨﻼﺹ ﺍﻟﺤﺏ ﷲ ‪ ،‬ﻭﺘﻭﺤﻴﺩ ﺍﻷﻫﺩﺍﻑ ‪ .‬ﻓﻼ ﻴﻜﻭﻥ ﻟﻙ ﻫﻡ ﺇﻻ ﺭﻀﺎ ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ ﻭﻤﺎ ﻫﻭ ﺇﻻ ﻋﻤﺭ ﻗﺼﻴﺭ ﻴﻤﺭ – ﺴﻭﺍﺀ ﺼﺒﺭﺕ ﺃﻭ ﻟﻡ ﺘﺼﺒﺭ‪ -‬ﺴﺭﻴﻌﺎ‬

‫ﻓﺎﻟﻌﺎﻗل ﻤﻥ ﺍﺠﺘﻬﺩ ﻓﻴﻪ ‪.‬‬

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 ‫ﻭﻗﺎﻟﻭﺍ ‪:‬‬

‫ﻻ ﺘﺼل ﺇﻟﻰ ﻤﻨﺎﺯل ﺍﻟﻘﺭﺒﺎﺕ ﺤﺘﻰ ﺘﻘﻁﻊ ﺍﻟﻌﻘﺒﺎﺕ‬

‫ﺱ‪ :‬ﻤﺎ ﻤﻌﻨﻰ ﺃﻥ ﺍﻹﺨﻼﺹ ﻫﻭ ﺍﻟﺘﺠﺭﻴﺩ ؟‬

‫ﺍﻟﺘﺠﺭﻴﺩ ﻓﻰ ﺍﻟﻠﻐﺔ ﻫﻭ ﺍﻹﺯﺍﻟﺔ ﻭﺍﻟﺘﻜﺸﻴﻁ ‪ ...‬ﺠﺭﺩﺕ ﺍﻟﺜﻭﺏ ﺃﻯ ﺨﻠﻌﺘﻪ ‪..‬‬

‫ﻭﺘﺭﺒﻭﻴﺎ ﻫﻭ ﺘﺠﺭﺩ ﺍﻟﻅﺎﻫﺭ ﻭﺍﻟﺒﺎﻁﻥ ﻤﻤﺎ ﻴﻠﻬﻰ ﻋﻥ ﺍﻟﺤﻕ ‪ ،‬ﺃﻭ ﺘﺠﺭﺩ ﺍﻟﺠﻭﺍﺭﺡ‬

‫ﻭﺍﻟﻘﻠﺏ ﻤﻤﺎ ﻴﻠﻬﻰ ﻋﻥ ﺍﻟﺤﻕ ‪ ،‬ﻓﻠﻨﻨﻅﺭ ﻷﻨﻔﺴﻨﺎ ﻓﻨﺠﺭﺩ ﺍﻟﺠﻭﺍﺭﺡ ﺒﺘﺭﻙ‬

‫ﺍﻟﻤﻌﻭﻗﺎﺕ ﺍﻟﺩﻨﻴﻭﻴﺔ ﻋﻥ ﺍﻟﻌﺒﺎﺩﺓ ‪،‬‬

‫ﻭﺘﺠﺭﺩ ﺍﻟﺒﺎﻁﻥ ﺒﺘﺭﻙ ﺍﻟﺭﻏﺒﺎﺕ ﻓﻴﻤﺎ ﻓﻰ ﺃﻴﺩﻯ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺒﺘﺼﻔﻴﺔ ﺍﻟﻘﻠﺏ ﻤﻥ ﻜل‬

‫ﻭﺼﻑ ﺫﻤﻴﻡ ‪ ،‬ﻟﻴﻜﻭﻥ ﺤﺎﻀﺭﺍﹰ ﻤﺭﺍﻗﺒﺎﹰ ﷲ ﺒﻼ ﺸﻭﺍﻏل ﻤﻥ ﻋﻼﻗﺎﺕ ﺃﻭ ﻋﻭﺍﺌﻕ‬

‫ﻭﻫﻤﻴﺔ ‪ ،‬ﻓﻠﻴﻨﻅﺭ ﻜل ﻤﻨﺎ ﻟﻘﻠﺒﻪ ‪ .....‬ﻫل ﻫﻭ ﻤﺸﻭﺵ ﺒﺸﺊ ﻤﻥ ﺫﻟﻙ ؟ ﺃﻡ ﺃﻥ‬

‫ﻗﻠﺒﻪ ﻤﻊ ﺨﺎﻟﻘﻪ ؟‬

‫ﻭﻫل ﻓﻰ ﺩﻨﻴﺎﻨﺎ ﻤﺎ ﻴﻌﻴﻘﻨﺎ ﻋﻥ ﺍﻟﻌﺒﺎﺩﺓ ؟ ﺃﻡ ﺃﺯﻟﻨﺎ ﻜل ﻤﺎ ﻻ ﻴﻨﻔﻌﻨﺎ ﻓﻰ ﺍﻵﺨﺭﺓ ؟‬

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 ‫ﺱ‪ :‬ﻜﻴﻑ ﻨﻨﺠﻭ ﻤﻥ ﺍﻟﺤﺯﻥ ﻭﺍﻹﺤﺒﺎﻁ ؟‬

‫ﻓﺎﺌﺩﺓ ‪ _:‬ﻟﻜﻰ ﺘﺭﺘﺎﺡ ﺍﺒﺫل ﻜل ﻤﺎ ﻓﻰ ﻭﺴﻌﻙ ﺜﻡ ﻓﻭﺽ ﺃﻤﺭ ﺍﻟﻨﺘﺎﺌﺞ ﺇﻟﻰ ﺍﷲ ‪ ،‬ﻓﻠﻥ‬

‫ﻴﻜﻭﻥ ﻤﺎ ﺘﺭﻴﺩ ﺇﻻ ﺇﺫﺍ ﺸﺎﺀ ﺍﷲ ‪.‬‬

‫ﺃﻯ ﺍﻹﺭﺍﺩﺍﺕ ﺍﻟﻘﻭﻴﺔ ﻻ‬ ‫ﻭﻗﺩ ﻗﻴل ))ﺴﻭﺍﺒﻕ ﺍﻟﻬﻤﻡ ﻻ ﺘﺨﺭﻕ ﺃﺴﻭﺍﺭ ﺍﻷﻗﺩﺍﺭ((‬

‫ﺘﺘﺠﺎﻭﺯ ﻤﻜﺎﻨﻬﺎ ﺨﻁﻭﺓ ﻭﺍﺤﺩﺓ ﺇﻻ ﺒﺄﻤﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﻗﺩﺭﻩ ﻤﻬﻤﺎ ﺒﺫﻟﺕ ﻤﻥ ﺠﻬﻭﺩ ﻓﺈﺫﺍ ﻟﻡ ﻴﺸﺄ ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ ﻨﺼﺭﻙ ﺃﻭ ﻨﺠﺎﺤﻙ ﺃﻭ ﺸﻔﺎﺀﻙ ﺃﻭ ﻏﻨﺎﻙ ﻓﻠﻥ ﻴﻜﻭﻥ ﻤﻬﻤﺎ ﺒﺫﻟﺕ ‪ ..‬ﻭﺴﺎﻋﺘﻬﺎ ﻴﺠﺏ ﺃﻥ ﺘﻜﻭﻥ‬

‫ﺼﺎﺒﺭﺍ ﻭﻻ ﺘﺠﺯﻉ ﻭﻗل )ﺇﻨﺎ ﷲ ﻭﺇﻨﺎ ﺇﻟﻴﻪ ﺭﺍﺠﻌﻭﻥ( ‪ ..‬ﻭﻴﻌﻴﻨﻙ ﻋﻠﻰ ﺫﻟﻙ ﺃﻥ ﺘﻜﻭﻥ ﻤﻥ ﺃﻭل‬

‫ﺨﻁﻭﺓ ﻓﻰ ﻤﺸﺭﻭﻋﻙ ﻋﺎﻟﻤﺎ ﺒﻬﺫﻩ ﺍﻟﺤﻘﻴﻘﺔ ‪...‬‬

‫))ﻻﺸﺊ ﻴﺨﺭﻕ ﺍﻷﻗﺩﺍﺭ ﺒل ﻻ ﻴﻜﻭﻥ ﺇﻻ ﻤﺎ ﺃﺭﺍﺩ ﺍﻟﻭﺍﺤﺩ ﺍﻟﻘﻬﺎﺭ((‬

‫ﻭﺒﻬﺫﺍ ﺘﻨﺠﻭ ﻤﻥ ﺍﻹﺤﺒﺎﻁ ﻭﺍﻟﺤﺯﻥ ))ﻤﻥ ﻻﻴﺅﻤﻥ ﺒﺎﻷﻗﺩﺍﺭ ﻴﻌﻴﺵ ﻓﻰ ﺍﻟﻬﻤﻭﻡ ﻭﺍﻷﻜﺩﺍﺭ((‬

‫ﻭﺃﻴﻀﺎﹰ ﺘﺸﻌﺭ ﺒﺎﻟﻘﻭﺓ _ ﻭ ﺇﻥ ﻜﻨﺕ ﻭﺤﺩﻙ _ ﻓﻰ ﻤﻭﺍﺠﻬﺔ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻀﺎﻟﺔ ﺍﻟﻤﺘﻐﻁﺭﺴﺔ ﺍﻟﻤﺴﻠﺤﺔ‬

‫ﺒﺎﻟﻤﺎﺩﻴﺎﺕ ﻭﺘﺸﻌﺭ ﺒﺄﻨﻙ ﺘﺩﺭﻙ ﺴﺭ ﻓﺸﻠﻬﺎ ﺃﻭ ﻫﺯﻴﻤﺘﻬﺎ ﻓﻰ ﻤﻌﺎﺭﻙ ﻜﺜﻴﺭﺓ ‪ -‬ﺭﻏﻡ ﺘﻭﻓﺭ ﺃﺴﺒﺎﺏ‬

‫ﺍﻟﻨﺠﺎﺡ ﻟﻬﺎ ﺃﺤﻴﺎﻨﺎ ‪ -‬ﻓﻨﻘﻭل ‪ :‬ﻤﻥ ﻓﻭﻗﻨﺎ ﻗﺎﺩﺭ ﻭﻗﺎﻫﺭ ‪ ،‬ﻓﻼ ﻋﺒﺭﺓ ﺒﻘﻭﺓ ﺍﻟﻌﺒﺩ ﺍﻟﻘﺎﺼﺭ‬

‫ﺱ ‪ :‬ﻜﻴﻑ ﻨﻨﻅﺭ ﺇﻟﻰ ﺍﻟﻤﻬﻤﻭﻡ ﺒﺎﻟﺩﻨﻴﺎ ﻴﺎ ﺃﺫﻜﻴﺎﺀ ؟‬

‫ﻓﺎﺌﺩﺓ ‪ :‬ﺘﺴﺭﻋﻙ ﻓﻴﻤﺎ ﻀﻤﻥ ﻟﻙ ﻭﺘﻘﺼﻴﺭﻙ ﻓﻴﻤﺎ ﻁﻠﺏ ﻤﻨﻙ ﺩﻟﻴل ﻋﻠﻰ ﺍﻨﻁﻤﺎﺱ‬

‫ﺍﻟﺒﺼﻴﺭﺓ ﻤﻨﻙ‪...‬‬

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 ‫ﺃﻯ ‪ :‬ﻟﻬﻔﺘﻙ ﺍﻟﻤﺤﻤﻭﻤﺔ ﻋﻠﻰ ﺍﻟﺭﺯﻕ _ ﻭﻫﻭ ﻤﻀﻤﻭﻥ _ ﻭﺘﻔﺭﻴﻁﻙ ﻭﺘﻀﻴﻴﻌﻙ ﻟﻠﺒﺫل‬

‫ﺒﺄﻨﻭﺍﻋﻪ _ ﻭﻫﻭ ﻤﻁﻠﻭﺏ ﻤﻨﻙ _ ﺩﻟﻴل ﻋﻠﻰ ﺍﻟﻌﻤﻰ ‪!...‬‬

‫ﻓﺎﺌﺩﺓ ‪ :‬ﺍﻟﺒﺼﻴﺭﺓ ﻫﻰ ﻋﻴﻥ ﺍﻟﻘﻠﺏ ﻜﻤﺎ ﺃﻥ ﺍﻟﺒﺼﺭ ﻫﻭ ﻋﻴﻥ ﺍﻟﻘﺎﻟﺏ )ﺍﻟﺠﺴﺩ(‬

‫ﺍﻟﺒﺼﻴﺭﺓ ﺘﺭﻯ ﺍﻟﻤﻌﺎﻨﻰ ﻭﺍﻟﺒﺼﺭ ﻻ ﻴﺭﻯ ﺇﻻ ﺍﻷﺸﻴﺎﺀ ﺍﻟﻤﺎﺩﻴﺔ‪ .....‬ﻭﻤﻥ ﺍﻟﻨﻌﻤﺔ‬

‫ﻭﺍﻟﺭﻗﻰ ﻭﺍﻟﻔﻁﻨﺔ ﺃﻥ ﺘﻜﻭﻥ ﻟﻙ ﺒﺼﻴﺭﺓ ﻨﺎﻓﺫﺓ ﻭﻤﻥ ﺍﻟﺸﻘﺎﺀ ﻭﺍﻹﻨﺤﻁﺎﻁ ﻭﺍﻟﻐﺒﺎﺀ ﺃﻥ‬

‫ﺘﻜﻭﻥ ﺒﺼﻴﺭﺘﻙ ﻤﻁﻤﻭﺴﺔ ﻓﻬﺫﺍ ﻏﻀﺏ ﻤﻥ ﺍﷲ ﻋﻠﻴﻙ ﻟﺴﻭﺀ ﺍﺨﺘﻴﺎﺭﻙ ))ﻓﻠﻤﺎ ﺯﺍﻏﻭﺍ‬

‫ﺃﺯﺍﻍ ﺍﷲ ﻗﻠﻭﺒﻬﻡ(( ﻓﻠﻭ ﺘﻨﺎﺯﻟﺕ ﻋﻥ ﺍﻟﺤﻕ ﻴﻭﻤﺎﹰ ﻓﺘﺫﻜﺭ ﺃﻨﻙ ﻗﺩ ﺘﻌﺎﻗﺏ ﺒﺤﺭﻤﺎﻨﻙ ﻤﻥ‬

‫ﺍﻟﺒﺼﻴﺭﺓ ﻭﺍﻟﻌﻴﺎﺫ ﺒﺎﷲ ﻓﻼ ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﺘﻭﺏ ﻟﻭ ﻜﻨﺕ ﺘﺨﻁﻁ ﻟﻠﺘﻭﺒﺔ ﻤﺴﺘﻘﺒﻼﹰ ﻟﺘﻜﻭﻥ‬

‫ﻓﺎﺌﺯﺍﹰ ﺒﺎﻟﺩﻨﻴﺎ ﻭﺍﻵﺨﺭﺓ ﻓﺎﷲ ﺘﻌﺎﻟﻰ ﻻ ﻴﺨﺩﻋﻪ ﺃﺤﺩ ‪ .‬ﻓﺈﻥ ﻗﻠﺕ ‪ :‬ﺃﺘﻨﺎﺯل ‪ ،‬ﻭﻴﻭﻤﺎ ﻤﺎ‬

‫ﺴﺄﺘﻭﺏ ‪ ....‬ﻓﺎﻋﻠﻡ ﺃﻨﻙ ﻗﺩ ﺘﻬﻠﻙ ﻗﺒﻠﻬﺎ ﺒﺎﻟﻤﻭﺕ ﺃﻭ ﺒﻤﻭﺕ ﺍﻟﻘﻠﺏ ‪.‬‬

‫وﻗﺪ ﻗﯿﻞ ﻋﻤﻦ ﺷﻐﻠﺘ ﮭﻢ اﻟﺪﻧﯿﺎ ﻋﻦ اﻟﺒﺬل ﷲ ﺗﻌﺎﻟﻰ وﻣﺎ ھﻢ ﻓﯿﮫ ﻣﻦ ﺑَﻠَﮫ ﯾﻘﺼﺮون ﻓﻰ اﻟﻐﺮض‬
‫اﻟﻤﺤﺘﻮم ! وﯾﻔﻨﻮن ﻓﻰ ﻃﻠﺐ اﻟﺮزق اﻟﻤﻘﺴﻮم!‬

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 ‫ﻓﺎﺌﺩﺓ ‪ :‬ﺍﻟﺩﻨﻴﺎ ﻜﻨﻬﺭ ﻁﺎﻟﻭﺕ ﻴﻨﺠﻭ ﻤﻨﻬﺎ ﻤﻥ ﻟﻡ ﻴﺸﺭﺏ ﺃﻭ ﺍﻏﺘﺭﻑ‬

‫ﻏﺭﻓﺔ ﺒﻴﺩﻩ ﻻ ﻤﻥ ﺸﺭﺏ ﻋﻠﻰ ﻗﺩﺭ ﻋﻁﺸﻪ‬

‫ﻓﻠﺘﺭﺍﺠﻌﻭﺍ ﻗﺼﺔ ﻁﺎﻟﻭﺕ ﻓﻰ ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ﻤﻥ ﺍﻟﺘﻔﺎﺴﻴﺭ ﺜﻡ ﺍﻨﻅﺭﻭﺍ ﺇﻟﻰ ﺃﻨﻔﺴﻜﻡ ﻭﺍﻨﻅﺭﻭﺍ ﻜﻴﻑ‬

‫ﺘﻐﺭﻓﻭﻥ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ﻭﻜﻡ ﺘﺭﻴﺩﻭﻥ ﺃﻥ ﺘﻐﺭﻓﻭﺍ !!! ﻭﻟﻤﺎﺫﺍ ؟ ﻓﺈﻥ ﻜﺎﻥ ﷲ ﻓﺎﷲ ﻤﻌﻜﻡ ‪...‬‬

‫ﻤﺎ ﺨﻁﺭ ﺍﻟﺫﻨﻭﺏ ﺍﻷﻋﻅﻡ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ؟‬

‫ﻭﺇﻥ ﻟﻡ ﻴﻨﺘﻪ‬ ‫ﻓﺎﺌﺩﺓ ‪ :‬ﺍﻟﺒﺼﻴﺭﺓ ﻜﺎﻟﺒﺼﺭ ﺃﺩﻨﻰ ﺸﺊ ﻴﻘﻊ ﻓﻴﻪ ﻴﻤﻨﻊ ﺍﻟﻨﻅﺭ ‪-‬‬

‫ﻟﻠﻌﻤﻰ ‪ ... -‬ﺃﻯ ﻜﻤﺎ ﺃﻥ ﺍﻟﻌﻴﻥ ﻴﺅﺫﻴﻬﺎ ﺤﺒﺎﺕ ﺍﻟﺭﻤل ﻭﺍﻟﺸﻌﺭ ﻭﺫﺭﺍﺕ ﺍﻟﻐﺒﺎﺭ ﻓﺎﻟﻘﻠﺏ ﻜﺫﻟﻙ ﺘﺅﺫﻴﻪ‬

‫ﺍﻟﺫﻨﻭﺏ ﻓﺘﻌﻤﻴﻪ ﻋﻥ ﺍﻟﺤﻕ ‪ ....‬ﻓﺎﺤﺫﺭ ﻋﻠﻰ ﻨﻔﺴﻙ ﻤﻥ ﺍﻟﺯﻴﻎ ﻭﺍﻟﻀﻼل ! ﻭﻻ ﺘﺤﺘﻤﻰ ﺒﺎﻟﻤﻌﺭﻓﺔ‬

‫ﻓﻘﻁ ﻓﺎﻟﻀﻼل ﻴﺄﺘﻰ ﻤﻥ ﻴﻌﺭﻓﻭﻥ ﻭﻤﻥ ﻻ ﻴﻌﺭﻓﻭﻥ‪ ....‬ﻭﺭﺏ ﺼﺎﺤﺏ ﻋﻠﻡ ﺼﺎﺭ ﻜﻤﻥ ﻗﺎل ﺍﻟﺤﻕ‬

‫ﻓﻴﻪ )ﻭﺍﺘل ﻋﻠﻴﻬﻡ ﻨﺒﺄ ﺍﻟﺫﻯ ﺁﺘﻴﻨﺎﻩ ﺁﻴﺎﺘﻨﺎ ﻓﺎﻨﺴﻠﺦ ﻤﻨﻬﺎ ﻓﺎﺘﺒﻌﻪ ﺍﻟﺸﻴﻁﺎﻥ ﻓﻜﺎﻥ‬

‫ﻤﻥ ﺍﻟﻐﺎﻭﻴﻥ ﻭﻟﻭ ﺸﺌﻨﺎ ﻟﺭﻓﻌﻨﺎﻩ ﺒﻬﺎ ﻭﻟﻜﻨﻪ ﺃﺨﻠﺩ ﺇﻟﻰ ﺍﻷﺭﺽ ﻭﺍﺘﺒﻊ ﻫﻭﺍﻩ(‬

‫ﺴﻭﺭﺓ ﺍﻷﻋﺭﺍﻑ‬

‫ﻓﻠﻨﺭﺍﺠﻊ ﺘﻔﺴﻴﺭﻫﺎ ﻟﻨﺨﺎﻑ ﻋﻠﻰ ﺃﻨﻔﺴﻨﺎ ﻭﻋﻠﻤﻨﺎ‪ ..‬ﻟﻨﺨﺎﻑ ﻤﻥ ﻁﻤﺱ ﺍﻟﺒﺼﻴﺭﺓ ﺃﻭ ﻤﺭﻀﻬﺎ ﺍﻟﺫﻯ‬

‫ﻴﺄﺘﻰ ﻤﻥ ﺃﻗل ﺸﺊ ﻤﻥ ﺍﻟﺘﻨﺎﺯﻻﺕ ﺃﻭ ﻤﻥ ﺍﻟﺨﻁﺭﺍﺕ ﺍﻟﻤﻠﻭﺜﺔ ﻭﺍﻟﺭﻏﺒﺎﺕ ﺍﻟﺘﻰ ﺘﻜﺩﺭ ﺍﻟﻔﻜﺭ ﻭﺘﺸﻭﺵ‬

‫ﺍﻟﻨﻅﺭ ﻭﺘﺸﺘﺕ ﺍﻟﻌﻘل ﻭﺘﻁﻤﺱ ﺍﻟﺒﺼﻴﺭﺓ‬

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 ‫ﻅﻠﻤﻭﻙ ﺃﻴﻬﺎ ﺍﻟﺯﻫﺩ ‪...‬‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ﻋﻥ ﻤﻭﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ) ﻓﺴﻘﻰ ﻟﻬﻤﺎ ﺜﻡ ﺘﻭﻟﻰ ﺇﻟﻰ ﺍﻟﻅل (‬

‫ﻭﻓﻰ ﻫﺫﺍ ﺩﻻﻟﺔ ﻋﻠﻰ ﺃﻥ ﺍﻟﻤﺅﻤﻥ ﻴﺠﻭﺯ ﻟﻪ ﺃﻥ ﻴﺅﺜﺭ ﺍﻟﻅﻼل ﻋﻠﻰ ﺍﻟﻭﻗﻭﻑ ﻓﻰ ﺍﻟﻀﻭﺍﺤﻰ ‪ ،‬ﻭﺃﻥ‬

‫ﻴﺅﺜﺭ ﺒﺎﺭﺩ ﺍﻟﻤﺎﺀ ﻋﻠﻰ ﺴﺎﺨﻨﻪ ‪ ،‬ﻭﺃﺴﻬل ﺍﻟﻁﺭﻴﻘﻴﻥ ﻋﻠﻰ ﺃﺸﻘﻬﻤﺎ ﻭﺃﻭﻋﺭﻫﻤﺎ ‪ ،‬ﻭﻻ ﻴﺨﺭﺠﻪ ﺫﻟﻙ‬

‫ﻋﻥ ﻤﻘﺎﻡ ﺍﻟﺯﻫﺩ‬

‫ﻗﺎل ﺃﺤﺩ ﺍﻟﺸﻴﻭﺥ ﻴﺎ ﺒﻨﻰ ﺒ‪‬ﺭ‪‬ﺩ ﺍﻟﻤﺎﺀ ﻓﺈﻥ ﺍﻟﻌﺒﺩ ﺇﺫﺍ ﺸﺭﺏ ﺍﻟﻤﺎﺀ ﺍﻟﺴﺎﺨﻥ ﻗﺎل ﺍﻟﺤﻤﺩ ﷲ ﺒﻜﺯﺍﺯﻩ ‪،‬‬

‫ﻭﺇﺫﺍ ﺸﺭﺏ ﺍﻟﻤﺎﺀ ﺍﻟﺒﺎﺭﺩ ﻓﻘﺎل ﺍﻟﺤﻤﺩ ﷲ ﺍﺴﺘﺠﺎﺏ ﻜل ﻋﻀﻭ ﻓﻴﻪ ﻭﻗﺩ ﺃﺒﺎﺡ ﺍﷲ ﺘﻌﺎﻟﻰ ﻜل ﻫﺫﺍ‬

‫ﺍﻟﻜﻭﻥ ﻟﻠﻌﺒﺎﺩ )) ﻭﺍﻷﺭﺽ ﻭﻀﻌﻬﺎ ﻟﻸﻨﺎﻡ ﻓﻴﻬﺎ ﻓﺎﻜﻬﺔ ﻭﺍﻟﻨﺨل ﺫﺍﺕ ﺍﻷﻜﻤﺎﻡ ﻭﺍﻟﺤﺏ ﺫﻭ ﺍﻟﻌﺼﻑ‬

‫ﻭﺍﻟﺭﻴﺤﺎﻥ ‪ ((...‬ﺴﻭﺭﺓ ﺍﻟﺭﺤﻤﻥ‬

‫ﺃﺒﺎﺤﻪ ﻟﻬﻡ ﻟﻴﺤﻤﺩﻭﺍ ﺍﷲ ﻋﻠﻴﻪ ﻓﻴﺜﻴﺒﻬﻡ ﻫل ﺭﺃﻴﺘﻡ ﻓﻀ ﻼﹰ ﺃﻋﻅﻡ ﻤﻥ ﻫﺫﺍ ‪ ...‬ﻭﺍﷲ ﺫﻭ ﺍﻟﻔﻀل ﺍﻟﻌﻅﻴﻡ‬

‫ﺃﻤﺎ ﺘﺭﻙ ﺫﻟﻙ ﻟﺴﺒﺏ ﻤﺸﺭﻭﻉ ﻤﺜل ‪) :‬ﺍﺨﺸﻭﺸﻨﻭﺍ ﻓﺈﻥ ﺍﻟﻨﻌﻤﺔ ﻻ ﺘﺩﻭﻡ ( ﻭ ﻤﺜل ‪ :‬ﺘﺭﺒﻴﺔ ﺍﻟﻨﻔﺱ‬

‫ﻓﻬﺫﺍ ﺤﻕ ﻭﺨﻴﺭ ﻭﻭﺍﺠﺏ ‪ ،‬ﻭﻟﻜﻨﻪ ﻟﻴﺱ ﺯﻫﺩﺍﹰ ‪ ،‬ﻭﻻ ﻴﺴﻤﻰ ﻜﺫﻟﻙ ‪ ،‬ﻭﻻ ﻴﻜﻭﻥ ﻜل ﻟﺤﻅﺔ ‪ ،‬ﻭﻜﺫﻟﻙ‬

‫ﺘﺭﻙ ﺸﺊ ﺩﻨﻴﻭﻯ ﺘﻭﻓﻴﺭﺍﹰ ﻟﻠﻤﺎل ﻟﻠﻔﻘﺭﺍﺀ ﻓﻬﺫﺍ ﺇﻴﺜﺎﺭ ‪ -‬ﻭﻫﻭ ﻋﻅﻴﻡ ﺍﻷﺠﺭ ‪ -‬ﻭﻟﻜﻥ ﻻ ﻴﺴﻤﻰ‬

‫ﺯﻫﺩﺍﹰ ‪ ....‬ﻓﻤﺎ ﻫﻭ ﺍﻟﺯﻫﺩ ؟ ﻗﺎل ﺸﻴﺦ ﺍﻹﺴﻼﻡ ﺍﺒﻥ ﺘﻴﻤﻴﺔ ﺭﺤﻤﻪ ﺍﷲ ‪:‬‬

‫‪....‬ﺍﻟﺯﻫﺩ ﺘﺭﻙ ﻤﺎ ﻻ ﻴﻨﻔﻌﻙ ﻓﻰ ﺍﻵﺨﺭﺓ ‪.‬‬

‫ﻭ ﻟﻡ ﻴﺭﺩ ﺃﻨﻪ ﻋﺭﻀﺕ ﺤﻠﻭﻯ – ﻤﺜﻼ ‪ -‬ﻋﻠﻰ ﺍﻟﺤﺒﻴﺏ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ ﻓﺘﺭﻜﻬﺎ ﻟﻤﺠﺭﺩ‬

‫ﺍﻟﺘﺭﻙ ﻟﻴﺤﻘﻕ ﺯﻫﺩﺍ ‪...‬ﺃﻤﺎ ﺘﺭﻜﻬﺎ ﻟﻠﻔﻘﺭﺍﺀ ﻭ ﻟﻠﺨﺸﻭﻨﺔ ﻭ ﻟﺘﻬﺫﻴﺏ ﺍﻟﻨﻔﺱ ﺃﺤﻴﺎﻨﺎ ﻓﻬﻭ ﻜﻤﺎ ﻗﻠﻨﺎ ﺤﻕ‬

‫ﻭ ﺨﻴﺭ ‪ ،‬ﻟﻜﻥ ﺤﻴﻥ ﻴﻔﻌل ﻫﻜﺫﺍ ﻟﺴﺒﺏ ﻭﺍﻀﺢ ‪ ،‬ﻓﻠﻴﺱ ﺍﻷﻟﻡ ﻤﻥ ﻤﻘﺼﻭﺩ ﺍﻟﺸﺭﻉ ﺍﻟﻤﺠﺭﺩ )ﻗل ﻤﻥ‬

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 ‫ﺤﺭﻡ ﺯﻴﻨﺔ ﺍﷲ ﺍﻟﺘﻰ ﺃﺨﺭﺝ ﻟﻌﺒﺎﺩﻩ ( ﻭ ﻗﺩ ﺃﻤﺭ ﺍﻟﻨﺒﻰ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ ﺍﻟﺼﺤﺎﺒﻰ ﺃﻥ ﻴﻘﻑ‬

‫ﻓﻰ ﺍﻟﻅل ﺒﺩل ﺍﻟﺸﻤﺱ ﻭ ﻴﺘﻡ ﺼﻭﻤﻪ ‪ ،‬ﺤﻴﻥ ﻅﻥ ﺍﻟﺼﺤﺎﺒﻰ ﺃﻨﻪ ﻴﺭﻀﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﺘﻌﺭﻀﻪ‬

‫ﻟﻠﺸﻤﺱ ﻭﺍﻗﻔﺎ ﺼﺎﺌﻤﺎ ‪ ..‬ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻤﺎ ﻴﻔﻌل ﺍﷲ ﺒﻌﺫﺍﺒﻜﻡ ﺇﻥ ﺸﻜﺭﺘﻡ ﻭ ﺀﺍﻤﻨﺘﻡ (‪ .‬ﻓﻼ‬

‫ﺇﻓﺭﺍﻁ ﻭ ﻻ ﺘﻔﺭﻴﻁ ‪...‬‬

‫ﻜﻴﻑ ﺘﻭﺍﺠﻪ ﺨﻁﺭﺍﺕ ﻨﻔﺴﻙ ﻭﻭﺴﺎﻭﺴﻬﺎ ﻋﻨﺩ‬

‫ﺍﻟﻤﺼﺎﺌﺏ؟‬
‫* ﺇﻥ ﻜﺎﻨﺕ ﻫﻤﻭﻤﺎ ﺤﻭل ﻋﺩﻭ ﻻ ﻁﺎﻗﺔ ﻟﻙ ﺒﻪ ﻓﻠﺘﻌﻠﻡ ﺃﻥ ﺍﻟﺫﻯ ﺘﺨﺎﻓﻪ ﻤﻥ ﺍﻟﺒﺸﺭ‬

‫ﻭﺘﺨﺸﻰ ﻀﺭﺭﻩ ﻤﺎ ﻫﻭ ﺇﻻ ﻋﺒﺩ‪ ‬ﻭﻨﺎﺼﻴﺘﻪ ﺒﻴﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﻻ ﻴﺼﻨﻊ ﻓﻴﻙ ﺇﻻ ﻤﺎ ﺼﻨﻌﻪ‬

‫ﺍﻟﺤﻕ ﻓﻴﻪ ﻭﺃﺭﺍﺩﻩ ﻟﺤﻜﻤﺔ ﺒﺎﻟﻐﺔ ﻭﻋﺩل ﻤﻁﻠﻕ ﻭﺘﺭﻜﻪ ﻴﻔﻌل ﺫﻟﻙ ﻓﻴﻙ ﻭﻫﻭ ﻴﺭﺍﻙ ﻭﻴﻌﻠﻡ‬

‫ﺤﺎﻟﻙ ﻭﻻ ﻴﻔﻌل ﺒﻙ ﺇﻻ ﺍﻟﺤﻕ ﻓﺎﺴﺄﻟﻪ ﻫﻭ ﺍﻟﻌﻔﻭ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﺴﺄﻟﻪ ﺤﺴﻥ ﺍﻟﻌﺎﻗﺒﺔ‬

‫ﻭﺍﺭﺽ ﺒﻘﻀﺎﺌﻪ ﺘﻜﻥ ﻤﻁﻤﺌﻥ ﺍﻟﺒﺎل‬

‫* ﻭﺇﻥ ﻜﺎﻨﺕ ﺩﻴﻭﻨﺎﹰ ﺤﻠﺕ ﻭﺠﺎﺀ ﺃﺠﻠﻬﺎ ‪ ..‬ﻭﻻ ﻭﻓﺎﺀ ﻟﻬﺎ ﻭﻻ ﺼﺒﺭ ﻷﺼﺤﺎﺒﻬﺎ ﻓﺎﻋﻠﻡ‬

‫ﺃﻥ ﺍﻟﺫﻯ ﻴﺴ‪‬ﺭ ﻋﻠﻴﻙ ﻭﺴﻬ‪‬ل ﻟﻙ ﺒﻠﻁﻔﻪ ﺤﻴﻥ ﺍﺭﺴل ﻤﻥ ﻴﻌﻁﻴﻙ ﺍﻟﺩﻴﻥ ‪ ،‬ﻫﻭ ﺍﻟﺫﻯ‬

‫ﻴﻴﺴﺭ ﻟﻙ ﺒﻠﻁﻔﻪ ﺍﻟﻭﻓﺎﺀ ﻋﻨﻙ ﻭ ﻤﻥ ﺍﻟﺤﻜﻡ ‪) :‬ﺃﻑ ﻟﻌﺒﺩ ﻴﺴﻜﻥ ﻟﻤﺎ ﻓﻰ ﻴﺩﻩ ‪ ،‬ﻭﻻ‬

‫ﻴﺴﻜﻥ ﻟﻤﺎ ﻓﻰ ﻴﺩ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻟﻪ(‬

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 ‫* ﻭﺇﻥ ﻜﺎﻨﺕ ﻫﻤﻭﻤﺎﹰ ﻤﻥ ﺃﺠل ﻋﺎﺌﻠﺔ ﺘﺭﻜﺘﻬﻡ ﻭﺭﺍﺀ ﻅﻬﺭﻙ ﻻ ﺸﺊ ﻴﻘﻭﻡ ﺒﻬﻡ ﻓﻰ‬

‫ﻏﻴﺒﺘﻙ ﻓﺎﻋﻠﻡ ﺍﻥ ﺍﻟﺫىﺴﻴﻘﻭﻡ ﺒﻬﻡ ﻫﻭ ﺍﻟﺫﻯ ﻜﺎﻥ ﻴﻘﻭﻡ ﺒﻬﻡ ﻓﻰ ﺤﻀﻭﺭﻙ ﻭﻴﻘﻭﻡ ﺒﻙ‬

‫ﻨﻔﺴﻙ ﻭﺍﺴﻤﻊ ﻤﺎ ﻴﻘﻭل ﺍﻟﺤﺒﻴﺏ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪):‬ﺍﻟﻠﻬﻡ ﺃﻨﺕ ﺍﻟﺼﺎﺤﺏ ﻓﻰ‬

‫ﺍﻟﺴﻔﺭ ﻭﺍﻟﺨﻠﻴﻔﺔ ﻓﻰ ﺍﻷﻫل(‪..‬‬

‫ﻓﺎﻟﺫﻯ ﺘﺭﺠﻭﻩ ﺃﻤﺎﻤﻙ ﻫﻭ ﺍﻟﺫﻯ ﻴﺭﺠﻰ ﻟﻤﺎ ﻭﺭﺍﺀﻙ‪....‬‬

‫ﻗﺎل ﺍﻟﺸﺎﻋﺭ ‪:‬‬

‫ﺇﻥ ﺍﻟﺫﻯ ﻭﺠﻬﺕ ﻭﺠﻬﻰ ﻟﻪ *** ﻫﻭ ﺍﻟﺫﻯ ﺨﻠﱠﻔﺕﹸ ﻓﻰ ﺃﻫﻠﻰ‬

‫ﻟﻡ ﻴﺨﻑ ﻋﻨﻪ ﺤﺎﻟﻬﻡ ﺴﺎﻋﺔ *** ﻭﻓﻀﻠﻪ ﺃﻭﺴﻊ ﻤﻥ ﻓﻀﻠﻰ‬

‫ﻭﺍﷲ ﺘﻌﺎﻟﻰ ﺃﺭﺤﻡ ﺒﻬﻡ ﻤﻨﻙ ﻭﺃﻋﻠﻡ ﺒﻬﻡ ﻭﻤﺎ ﻴﺼﻠﺢ ﻟﻬﻡ ﻤﻥ ﺨﻴﺭ ﺃﻭ ﺒﻼﺀ ﻓﻼ ﺘﻬﺘﻡ‬

‫ﺒﻤﻥ ﻫﻭ ﻓﻰ ﻜﻔﺎﻟﺔ ﻏﻴﺭﻙ ﻤﺎ ﺩﻤﺕ ﺃﻁﻌﺕ ﻭﺃﺨﺫﺕ ﺒﺎﻷﺴﺒﺎﺏ ﺍﻟﻤﺸﺭﻭﻋﺔ ﻭﺍﻷﺩﻋﻴﺔ‬

‫ﺍﻟﻤﺄﺜﻭﺭﺓ‪.‬‬

‫* ﻭﺇﻥ ﻜﺎﻥ ﻫﻤﻙ ﻤﻥ ﻤﺭﺽ ﺃﻟﹶﻡ‪ ‬ﺒﻙ ﻭﺃﺼﺎﺒﻙ ﺘﻌﺒﻪ ﻭﻗﻌﺩﺕ ﻤﻨﻪ ‪ ..‬ﻭﺃﻨﺕ ﺘﺨﺎﻑ ﺃﻥ‬

‫ﺘﺘﻁﺎﻭل ﺴﺎﻋﺎﺘﻪ ﻭﺘﻤﺘﺩ ﺃﻭﻗﺎﺘﻪ ‪ ،‬ﻓﺎﻋﻠﻡ ﺃﻥ ﻟﻠﺒﻼﻴﺎ ﻭﺍﻷﺴﻘﺎﻡ ﺃﻋﻤﺎﺭﺍﹰ ﻓﻜﻤﺎ ﻻ ﻴﻤﻭﺕ‬

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 ‫ﺤﻰ‪ ‬ﺇﻻ ﻋﻨﺩ ﺍﻨﻘﻀﺎﺀ ﻋﻤﺭﻩ ﻜﺫﻟﻙ ﻻ ﺘﻨﻘﻀﻰ ﺒﻠﻴﺔ ﻭﻻ ﻴﻨﺘﻬﻰ ﺃﻤﺭﻫﺎ ﺤﺘﻰ ﻴﻨﻘﻀﻰ‬

‫ﻤﻴﻘﺎﺘﻬﺎ ﻭﺍﺫﻜﺭ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪:‬‬

‫)ﻓﺈﺫﺍ ﺠﺎﺀ ﺃﺠﻠﻬﻡ ﻻ ﻴﺴﺘﺄﺨﺭﻭﻥ ﺴﺎﻋﺔ ﻭﻻ ﻴﺴﺘﻘﺩﻤﻭﻥ(‬

‫ﻓﺄﻨﺕ ﻓﻰ ﻤﻘﺎﻡ ﺍﻟﺼﺒﺭ ‪ ..‬ﻭﺍﻟﺼﺒﺭ ﺍﻟﺠﻤﻴل ﻫﻭ ﺍﻟﺫﻯ ﻻ ﺸﻜﻭﻯ ﻤﻌﻪ ﻭﺍﺫﻜﺭ ﺃﻥ ﺃﺤﺩ‬

‫ﺍﻟﺼﺎﻟﺤﻴﻥ ﺘﻭﻓﻰ ﻭﺘﺭﻙ ﻭﻟﺩﺍﹰ ﺒﻌﺩﻩ ﻭﺃﺭﺍﺩ ﺍﻟﻭﻟﺩ ﺃﻥ ﻴﺘﺴﻊ ﺭﺯﻗﻪ ﻭﻓﻜﺭ ﺃﻯ ﺃﺼﺤﺎﺏ‬

‫ﺃﺒﻴﻪ ﻴﻘﺼﺩ ﻟﻴﺴﺎﻋﺩﻩ ؟ ﺜﻡ ﻋﺯﻡ ﻋﻠﻰ ﺍﻟﺫﻫﺎﺏ ﻷﻭﺠﻬﻬﻡ ﻋﻨﺩ ﺍﻟﻨﺎﺱ ‪ ،‬ﻓﻠﻤﺎ ﺫﻫﺏ ﺇﻟﻴﻪ‬

‫ﺃﻜﺭﻤﻪ ‪ ..‬ﻭﺴﺄﻟﻪ ﻤﺎ ﺍﻟﺫﻯ ﺠﺎﺀ ﺒﻙ ‪ ..‬ﻗﺎل ‪ :‬ﺘﻭﻗﻔﺕ ﻋﻠﻰ ﺃﺴﺒﺎﺏ ﺍﻟﺩﻨﻴﺎ ﻓﺄﺭﻴﺩ ﺃﻥ‬

‫ﺘﺘﺤﺩﺙ ﻟﻰ ﻋﻨﺩ ﺃﻤﻴﺭ ﺍﻟﺒﻠﺩﺓ ﻟﻌﻠﻪ ﻴﺠﻌﻠﻨﻰ ﻋﻠﻰ ﺠﻬﺔ ﻤﻥ ﺠﻬﺎﺘﻪ ﻓﻴﻜﻭﻥ ﻓﻴﻬﺎ ﺘﻤﺸﻴﺔ‬

‫ﺤﺎﻟﻰ ‪ ...‬ﻓﺎﻁﺭﻕ ﺍﻟﺸﻴﺦ ﺴﺎﻜﺘﺎﹰ ﺜﻡ ﺭﻓﻊ ﺭﺃﺴﻪ ﻭﻗﺎل ‪ :‬ﻟﻴﺱ ﻓﻰ ﻗﺩﺭﺘﻰ ﺃﻥ ﺃﺠﻌل ﺃﻭل‬

‫ﺍﻟﻠﻴل ﻫﻭ ﺍﻟﻔﺠﺭ ﺃﻴﻥ ﺃﻨﺎ ﻤﻨﻙ ﺇﺫﺍ ﺼﺭﺕ ﺤﺎﻜﻤﺎ ﻟﻠﻁﺭﻕ ﻜﻠﻬﺎ‪ !..‬؟‪٠‬ﻓﺨﺭﺝ ﺍﻟﻭﻟﺩ‬

‫ﻤﺘﻐﻴﻅﺎﹰ ﻭﻟﻡ ﻴﻔﻬﻡ ﻤﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ‬

‫ﻭﺤﺩﺙ ﺃﻥ ﻁﻠﺏ ﺍﻟﺨﻠﻴﻔﺔ ﻤﻥ ﻴﻌﻠﻡ ﺍﺒﻨﻪ ﻓﺩﻟﻭﻩ ﻋﻠﻰ ﺍﺒﻥ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺎﻟﺢ "ﺫﻟﻙ ﺍﻟﻭﻟﺩ"‬

‫ﻓﻤﻜﺙ ﻴﻌﻠﻡ ﻭﻟﺩ ﺍﻟﺨﻠﻴﻔﺔ ﻭﻟﻤﺎ ﻜﺒﺭ ﺠﺎﺀ ﻴﺠﺎﻟﺴﻪ ﺤﺘﻰ ﺘﻜﻤﻠﺕ ﺃﺭﺒﻌﻴﻥ ﻋﺎﻤﺎﹰ ﻓﺘﻭﻓﻰ‬

‫ﺍﻟﺨﻠﻴﻔﺔ ﻭﺍﺴﺘﺨﻠﻑ ﻭﻟﺩﻩ ﺍﻟﺫﻯ ﻜﺎﻥ ﻤﻌﻠﻤﺎﹰ ﻟﻪ ﻓﻭﻻﻩ ﺤﻜﻡ ﺍﻟﻁﺭﻕ ﻜﻠﻬﺎ ﻓﻜﺎﻨﺕ ﺭﺅﻴﺎ‬

‫ﺭﺁﻫﺎ ﺍﻟﺸﻴﺦ ﻗﺒﻠﻬﺎ ﺒﺄﺭﺒﻌﻴﻥ ﻋﺎﻤﺎﹰ‬

‫"ﻭﻜﺎﻥ ﺃﺒﻭﻫﻤﺎ ﺼﺎﻟﺤﺎﹰ"‬

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 ‫• ﻭﺇﻥ ﻜﺎﻨﺕ ﻫﻤﻭﻤﻙ ﻷﺠل ﺯﻭﺠﺔ ﻓﻘﺩﺘﻬﺎ ﻜﺎﻨﺕ ﺘﻭﺍﻓﻘﻙ ﻓﻰ ﺃﺤﻭﺍﻟﻙ ﻭﺘﻘﻭﻡ‬

‫ﺒﻤﻬﻤﺎﺕ ﺃﺸﻐﺎﻟﻙ ﻓﺎﻋﻠﻡ ﺃﻥ ﺍﻟﺫﻯ ﻴﺴﺭﻫﺎ ﻟﻙ ﻟﻡ ﻴﻨﻔﺫ ﻓﻀﻠﻪ ‪ ،‬ﻭﺇﺤﺴﺎﻨﻪ ﻟﻡ‬

‫ﻴﻨﻘﻁﻊ ﻭﻫﻭ ﻗﺩﻴﺭ ﻋﻠﻰ ﺃﻥ ﻴﻬﺒﻙ ﻤﻥ ﻤﻨﻨﻪ ﻤﺎ ﻴﺯﻴﺩ ﺤﺴﻨﺎﹰ ﻭﻤﻌﺭﻓﺔ ﻋﻠﻰ ﻤﺎ‬

‫ﻓﻘﺩﺕ ﺃﻭ ﻤﺎ ﻴﺼﺒﺭﻙ ﻭﻴﺭﻀﻴﻙ ﻓﻼ ﺘﻜﻥ ﻤﻥ ﺍﻟﺠﺎﻫﻠﻴﻥ ‪.‬‬

‫ﻤﺎﺫﺍ ﻓﻰ ﺍﻟﻜﻌﺒﺔ ؟‬

‫ﻓﻰ ﺠﻭ ﺍﻟﻜﻌﺒﺔ ﺘﺘﺩﻓﻕ ﺍﻟﻤﻌﺎﻨﻰ ﻭﺤﺩﻫﺎ ﻟﻘﻠﺒﻙ ‪ ..‬ﻓﻼ ﺘﺠﺘﻬﺩ ﻓﻰ ﺍﺴﺘﺤﻀﺎﺭ ﺍﻟﺨﺸﻭﻉ ﻭﺍﻟﺨﻀﻭﻉ‬

‫ﻭﺍﻟﺭﻫﺒﺔ ﻭﺍﻟﺤﺎﺠﺔ ﺜﻕ ﻓﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ...‬ﺘﻭﻜل ﻋﻠﻴﻪ ‪ ...‬ﺍﺭﻜﻥ ﺇﻟﻴﻪ ‪ ..‬ﻟﻥ ﻴﻀﻴﻌﻙ ﺒل ﻫﻭ ﺒﺎﻟﺨﻴﺭ‬

‫ﺃﻋﻠﻡ ‪ ..‬ﺤﻴﻥ ﺘﺴﺠﺩ ﻟﺨﺎﻟﻕ ﺍﻟﻜﻭﻥ ﺘﺫﻜﺭ ﻓﻀﻠﻪ ﻋﻠﻴﻙ ﺒﻬﺫﺍ ﺍﻟﻬﺩﻯ ﻓﻐﻴﺭﻙ ﻴﺴﺠﺩ ﻟﻤﺨﻠﻭﻕ ﻭﺃﻯ‬

‫ﻤﺨﻠﻭﻕ ‪ ..‬ﻟﺒﻘﺭﺓ ﻤﻼﻴﻴﻥ ﻴﺴﺠﺩﻭﻥ ﻟﻬﺎ ﻭﻴﺨﺎﻁﺒﻭﻨﻬﺎ ﻤﺨﺎﻁﺒﺔ ﺍﻟﻌﻘﻼﺀ ﻭﻴﺴﺄﻟﻭﻨﻬﺎ ﺍﻟﺘﻭﻓﻴﻕ !!‬

‫ﻭﻓﻰ ﻫﺫﺍ ﻤﻥ ﻤﺸﺎﻫﺩﻫﻡ ﺃﺸﺭﻁﺔ ﻓﻴﺩﻴﻭ ﺘﺜﻴﺭ ﺍﻟﻌﺠﺏ ﻭﺍﻟﺭﺜﺎﺀ ﻭﺍﻟﻐﺜﻴﺎﻥ ‪..‬‬

‫ﻭﻏﻴﺭﻙ ﻨﺸﺄ ﻜﺎﻓﺭﺍ ﻋﻠﻤﻭﻩ ﺃﻥ ﻴﺯﺤﻑ ﻋﻠﻰ ﺒﻁﻨﻪ ﻤﺌﺎﺕ ﺍﻷﻤﺘﺎﺭ ﻋﻠﻰ ﺍﻟﻁﺭﻴﻕ ﻤﻥ ﺒﻴﺘﻪ ﻟﻠﻤﻌﺒﺩ ‪،‬‬

‫ﻟﻴﺴﺠﺩ ﻟﻠﻘﺭﺩ " ﻤﻌﺒﻭﺩﻫﻡ ﻗﺭﺩ ﺍﺴﻤﻪ ﻫﺎﻨﻭﻤﺎﻥ " ﻓﻰ ﺍﻟﻬﻨﺩ ﺃﻴﻀﺎﹰ ‪ ..‬ﻭﺼﻭﺭﻫﻡ ﻓﻰ ﺍﻟﺠﺭﺍﺌﺩ ﻭﻫﻡ‬

‫ﻓﻰ ﺍﻟﺸﻭﺍﺭﻉ ﻋﻠﻰ ﺒﻁﻭﻨﻬﻡ ‪ ،‬ﺘﻅﻬﺭ ﻴﻭﻡ ﻋﻴﺩ ﺍﻟﻘﺭﺩ ) ﻴﻘﻭﻟﻭﻥ ﺃﻨﻬﻡ ﻴﻌﺒﺩﻭﻨﻪ ﺤﻴﺙ ﺃﻨﻪ ﺍﻟﺫﻯ ﺤﻤﻰ‬

‫ﺍﻹﻟﻪ ﻤﻥ ﺍﻟﺤﺯﻥ ﻭﻗﺘل ﺍﻹﻟﻪ ﺍﻟﻤﻨﺎﻓﺱ ﻟﻪ ﺍﻟﺫﻯ ﺨﻁﻑ ﺯﻭﺠﺘﻪ ﻤﻨﻪ !!! (‬

‫ﻭﻏﻴﺭﻙ ﻴﺴﺠﺩ ﻟﺒﺸﺭ ﻤﻴﺕ ﻤﻘﺒﻭﺭ ﻤﻤﻥ ﻴﺴﻤﻭﻥ ﻤﻘﺎﻤﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ﻭ ﺃﻀﺭﺤﺘﻬﻡ ﻭ ﻗﺒﺎﺒﻬﻡ ‪....‬‬

‫ﻭﻏﻴﺭﻙ ﻴﺭﻜﻊ ﻟﺒﺸﺭ ﺤﻰ ﻻ ﻴﻤﻠﻙ ﻏﺩﻩ ‪ ،‬ﻭﻻ ﺤﺘﻰ ﻴﻤﻠﻙ ﺍﻟﻠﺤﻅﺔ ﺍﻟﻘﺎﺩﻤﺔ ‪ ..‬ﻓﻘﺩ ﻴﺴﻘﻁ ﺒﻼ ﺤﺭﺍﻙ‬

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 ‫ﻓﻰ ﻟﺤﻅﺔ ‪ ...‬ﻭﺭﻏﻡ ﺫﻟﻙ ﻨﺠﺩ ﻤﻥ ﻴﻭﺍﻟﻴﻪ ﻤﻥ ﺩﻭﻥ ﺍﷲ ‪ ،‬ﻭﻤﻥ ﻴﻁﻴﻌﻪ ﻤﻥ ﺩﻭﻥ ﺍﷲ ‪ ...‬ﻓﺎﺤﻤﺩ‬

‫ﺭﺒﻙ ﻋﻠﻰ ﺍﻟﻬﺩﺍﻴﺔ ‪.‬‬

‫* ﻋﻅﻤﺔ ﺍﻟﻜﻌﺒﺔ ﻭﻫﻴﺒﺘﻬﺎ ﺤﻴﻥ ﺘﻘﻑ ﺃﻤﺎﻤﻬﺎ ﻻ ﺘﻭﺼﻑ‬

‫* ﺭﻭﻋﺔ ﺍﻟﻤﻨﺎﺴﻙ ﻻ ﺘﻘﺎﺭﻥ ‪ ...‬ﻭﻟﻭﻻ ﻭﺍﺠﺒﺎﺕ ﺃﻭﻟﻰ ﻭﻨﻔﻘﺎﺕ ﺃﻭﻟﻰ ﻷﻨﻔﻕ ﺍﻟﻤﺭﺀ ﻭﻗﺘﻪ ﻭﻤﺎﻟﻪ‬

‫ﻟﻴﻜﻭﻥ ﺒﺠﻭﺍﺭﻫﺎ ﻜﻠﻤﺎ ﺃﻤﻜﻨﻪ ﺫﻟﻙ‬

‫* ﺍﻟﺠﻬﺩ ﺍﻟﻤﺒﺫﻭل ﻓﻰ ﺍﻟﻤﻨﺎﺴﻙ ﺘﺨﻴﻠﻪ ﺒﺩﻭﻥ ﻤﺒﺭﺩﺍﺕ ﻤﻴﺎﻩ ﻭﻤﻜﻴﻔﺎﺕ ﻭﺃﺭﺽ ﻤﻤﻬﺩﺓ ﻟﺘﻌﻠﻡ ﺃﻥ‬

‫ﻫﺫﺍ ﺍﻟﺩﻴﻥ ﻻ ﻴﺭﻴﺩ ﺃﻨﺎﺴﺎﹰ ﻜﺴﺎﻟﻰ ﻻ ﻴﻤﺎﺭﺴﻭﻥ ﻨﺸﺎﻁﺎﹰ ﺒﺩﻨﻴﺎﹰ‬

‫* ﻫﺫﺍ ﺍﻟﺩﻴﻥ ﻴﻘﻭﺩﻙ ﻟﻠﺤﻔﺎﻅ ﻋﻠﻰ ﺼﺤﺘﻙ ﻤﻥ ﺃﺠل ﻴﻭﻡ ﺃﺩﺍﺀ ﺍﻟﻤﻨﺎﺴﻙ ﻟﺘﻘﺩﺭ ﻋﻠﻴﻪ ‪ .‬ﺇﺫﺍ ﻜﺎﻨﺕ‬

‫ﺯﻭﺠﺔ ﺍﻟﺨﻠﻴل ﺍﺒﺭﺍﻫﻴﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻓﻌﻠﺕ ﻫﺫﺍ ﺍﻟﺠﻬﺩ ﻭﺍﻟﺠﺭﻯ ﺒﻴﻥ ﺍﻟﺼﻔﺎ ﻭﺍﻟﻤﺭﻭﺓ ﻓﻰ ﺍﻟﺤﺭ‬

‫ﻭﺍﻟﻌﻁﺵ ﻭﺍﻨﻌﺩﺍﻡ ﺍﻟﻤﺎﺀ ﻭﻫﻰ ﻟﻡ ﺘﺫﻨﺏ ﻤﺜﻠﻨﺎ ﻓﻜﻴﻑ ﺒﻨﺎ ‪....‬‬

‫ﺍﻟﺭﺯﻕ ﻤﻘﺴﻭﻡ ﻓﻠﻤﺎﺫﺍ ﻨﺄﺨﺫ ﺒﺎﻷﺴﺒﺎﺏ ؟‬

‫ﻟﻌل ﺍﻟﺴﺒﺏ ﻫﻭ ﺃﺤﺩ ﻤﺎ ﻴﻠﻰ ‪_:‬‬

‫‪ _١‬ﺼﻴﺎﻨﺔ ﺍﻟﻭﺠﻪ ﻋﻥ ﺍﻹﺒﺘﺫﺍل ﺒﺎﻟﺴﺅﺍل ‪ .‬ﻭﺤﻔﻅﺎﹰ ﻟﺒﻬﺠﺔ ﺍﻹﻴﻤﺎﻥ ﺃﻥ ﺘﺯﻭل ﺒﺎﻟﻁﻠﺏ‬

‫ﻤﻥ ﺍﻟﺨﻠﻕ ‪ ،‬ﻓﻤﺎ ﻴﻌﻁﻴﻙ ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻥ ﺍﻷﺴﺒﺎﺏ ﻓﻼ ﻤﻨﺔ ﻟﻤﺨﻠﻭﻕ ﻋﻠﻴﻙ ﻓﻴﻪ ‪ ،‬ﺇﺫﻥ‬

‫ﻻ ﻴﻤﻥ ﻋﻠﻴﻙ ﺃﺤﺩ ﺃﻨﻪ ﺍﺴﺘﺄﺠﺭﻙ ﺃﻭ ﺍﺸﺘﺭﻯ ﻤﻨﻙ ﻓﺈﻨﻪ ﻗﺼﺩ ﻨﻔﻊ ﻨﻔﺴﻪ ‪ ،‬ﻓﺎﻟﺭﺯﻕ‬

‫ﺃﺨﺫ ﻤﻨﻪ ﺒﻐﻴﺭ ﻤ‪‬ﻨﱠﺔ ‪.‬‬

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 ‫‪ _٢‬ﺇﻥ ﻓﻰ ﺸﻐل ﺍﻟﻌﺒﺎﺩ ﺒﺄﺴﺒﺎﺒﻬﻡ ﺸﻐﻼﹰ ﻋﻥ ﻤﻌﺼﻴﺘﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺍﻟﺘﻔﺭﻍ ﻟﻤﺨﺎﻟﻔﺘﻪ ‪...‬‬

‫ﺃﻻ ﺘﺭﺍﻫﻡ ﺇﺫﺍ ﺘﻌﻁﻠﺕ ﺃﺴﺒﺎﺒﻬﻡ ﻓﻰ ﺍﻷﻋﻴﺎﺩ ﻭﻏﻴﺭﻫﺎ ﻜﻴﻑ ﻴﻨﺼﺭﻑ ﺃﻫل ﺍﻟﻐﻔﻠﺔ ﺇﻟﻰ‬

‫ﻤﺨﺎﻟﻔﺔ ﺍﷲ ﺘﻌﺎﻟﻰ ؟ ﻭﻴﻨﻬﻤﻜﻭﻥ ﻓﻰ ﻤﻌﺼﻴﺔ ﺍﷲ ؟ ﻓﻜﺎﻥ ﺸﻐﻠﻬﻡ ﺒﺎﻷﺴﺒﺎﺏ ﺭﺤﻤﺔ ﻤﻥ‬

‫ﺍﷲ ﻋﻠﻴﻬﻡ ‪.‬‬

‫‪ _٣‬ﺇﻥ ﺍﻷﺴﺒﺎﺏ ﺴﺒﺏ ﻟﺘﻌﺎﺭﻑ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻭﻗﺩ ﺃﺭﺍﺩ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻟﻠﻤﺅﻤﻨﻴﻥ ﺃﻥ ﻴﺘﺂﻟﻔﻭﺍ‬

‫) ﺇﻨﻤﺎ ﺍﻟﻤﺅﻤﻨﻭﻥ ﺇﺨﻭﺓ ( ﻓﻜﺎﻨﺕ ﺴﺒﺒﺎﹰ ﻟﺘﻌﺎﺭﻓﻬﻡ ‪ ،‬ﻭﻤﻭﺠﺒﺔ ﻟﺘﻭﺍﺩﺩﻫﻡ ‪ ،‬ﺒل ﻭﻟﺘﻌﺎﺭﻑ‬

‫ﺍﻟﻤﺅﻤﻨﻴﻥ ﻭﺍﻟﻜﺎﻓﺭﻴﻥ ‪ ،‬ﻟﻴﺭﻯ ﺍﻟﻜﺎﻓﺭﻭﻥ ﺍﻹﺴﻼﻡ ‪ ،‬ﻓﻴﻜﻭﻥ ﻫﺩﺍﻴﺔ ﻭﺭﺤﻤﺔ ﻟﻬﻡ ‪ ،‬ﻜﻤﺎ‬

‫ﻜﺎﻥ ﺘﺠﺎﺭ ﺍﻟﺼﺤﺎﺒﺔ ﻴﺩﻋﻭﻥ ﺃﻤﻤﺎﹰ ﻟﻺﺴﻼﻡ ﺒﺄﺨﻼﻗﻬﻡ ﻭﺴﻤﺎﺘﻬﻡ ‪.‬‬

‫ﻤﺎ ﺃﻓﻀل ﻤﺎ ﻨﻁﻠﺒﻪ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ؟‬

‫ﺍﺤﺘﺭﻨﺎ‪..‬‬

‫ﻓﺎﻟﺩﻨﻴﺎ ﻓﺎﻨﻴﺔ ﻻ ﺘﺴﺎﻭﻯ ! ﻓﻤﺎ ﺃﻓﻀل ﻤﻁﻠﻭﺏ ؟‬

‫• ﺇﻥ ﻜﺎﻥ ﻭﻻﺒﺩ ﻤﻥ ﺍﻟﻁﻠﺏ ﻤﻥ ﺍﻟﻐﻨﻰ ﻓﺎﻁﻠﺏ ﻤﻨﻪ ﻤﺎ ﻫﻭ ﻁﺎﻟﺒﻪ ﻤﻨﻙ !‬

‫]ﺨﻴﺭ ﻤﺎ ﺘﻁﻠﺒﻪ ﻤﻨﻪ ﻫﻭ ﻁﺎﻟﺒﻪ ﻤﻨﻙ[‪.‬‬

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 ‫ﻭﺍﻟﺫﻯ ﻁﻠﺒﻪ ﻤﻨﺎ ﻫﻰ ﺍﻻﺴﺘﻘﺎﻤﺔ ﻅﺎﻫﺭﺍ ﻭﺒﺎﻁﻨﺎ ‪ ،‬ﻭﻤﺭﺠﻌﻬﺎ ﺇﻟﻰ ﺘﺤﻘﻴﻕ‬

‫ﺍﻟﻌﺒﻭﺩﻴﺔ ﻓﻰ ﺍﻟﻅﺎﻫﺭ ﻭ ﻓﻰ ﺍﻟﺒﺎﻁﻥ ‪.‬‬

‫ﻭ ﺴﺎﻋﺘﻬﺎ ﺘﺠﺯﻯ ﺍﻟﻤﻭﺍﻫﺏ ﺭﺤﻤﺔ ﻭ ﻤﻨﺔ ﻭ ﺠﺯﺍﺀ ﺍﻷﻋﻤﺎل ﻭﻨﺘﺎﺝ ﺍﻻﻤﺘﺜﺎل‬

‫ﻷﻤﺭ ﺍﻟﻜﺒﻴﺭ ﺍﻟﻤﺘﻌﺎل‪..‬‬

‫ﻭﻤﻥ ﺍﻟﺩﻋﺎﺀ ﺍﻟﻁﻴﺏ‬

‫‪ :‬ﺍﻟﻠﻬﻡ ﻭﻜل ﺴﺅﺍل ﻓﻌﻥ ﺃﻤﺭﻙ ﻟﻰ ﺒﺎﻟﺴﺅﺍل ‪ ،‬ﻓﺎﺠﻌل ﺴﺅﺍﻟﻰ ﻟﻙ ﺴﺅﺍﻻ‬

‫ﻋﻥ ﻤﺤﺎﺒﻙ ‪ ،‬ﻭﻻ ﺘﺠﻌﻠﻨﻰ ﻤﻤﻥ ﻴﺘﻌﻤﺩ ﺒﺴﺅﺍﻟﻪ ﻤﻭﺍﻀﻊ ﺍﻟﺤﻅﻭﻅ ﻓﻘﻁ ‪ ،‬ﺒل‬

‫ﻴﺴﺄل ﺍﻟﻘﻴﺎﻡ ﺒﻭﺍﺠﺏ ﺤﻘﻙ ‪.‬‬

‫ﻭﻗﺩ ﺘﻘﺎﻡ ﻤﻘﺎﻡ ﺍﻟﺒﻌﺩ ﻭﺃﻨﺕ ﻻ ﺘﺩﺭﻯ‪!!!.‬‬

‫ﺭﻋﺏ ﻭ ﺘﺨﻭﻴﻑ ﺤﻘﻴﻘﻰ ﻟﻜﻰ ﻴﻔﻴﻕ ﻤﻥ ﻻ ﻴﻘﺩﺭ ﺭﺒﻪ ﺤﻕ ﻗﺩﺭﻩ ‪:‬‬

‫ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ) ﺤﺘﻰ ﺇﺫﺍ ﻓﺭﺤﻭﺍ ﺒﻤﺎ ﺃﻭﺘﻭﺍ ( ﻤﻥ ﺍﻟﻨﻌﻡ ﻭﺘﻤﻜﻨﻭﺍ ﻤﻨﻬﺎ )‬

‫ﺃﺨﺫﻨﺎﻫﻡ ( ﺒﺎﻟﻬﻼﻙ ) ﺒﻐﺘﺔ ( ﺃﻯ ﻓﺠﺄﺓ ) ﻓﺈﺫﺍ ﻫﻡ ﻤﺒﻠﺴﻭﻥ ( ﺁﻴﺴﻭﻥ ﻤﻥ ﻜل‬

‫ﺨﻴﺭ ‪ ،‬ﻭﻫﻜﺫﺍ ﻋﺎﺩﺓ ﺍﷲ ﻓﻰ ﺨﻠﻘﻪ ﺃﻥ ﻴﺭﺴل ﺇﻟﻴﻬﻡ ﻤﻥ ﻴﺫﻜﺭﻫﻡ ﺒﺎﷲ ﻭﻴﺩﻟﻬﻡ‬

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 ‫ﻋﻠﻰ ﺍﷲ ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﺭﻀﻭﺍ ﻋﻨﻪ ﻭﺭﺩﻭﺍ ﻋﻠﻴﻪ ﻗﻭﻟﻪ ﺒﺴﻁ ﻋﻠﻴﻬﻡ ﺍﻟﻨﻌﻡ ﺍﻟﺤﺴﻴﺔ‬

‫ﺤﺘﻰ ﺇﺫﺍ ﺍﻁﻤﺄﻨﻭﺍ ﻭﻓﺭﺤﻭﺍ ﺒﻬﺎ ﺩﻤﺭﻫﻡ ﺍﷲ ﻭﺃﺨﺫﻫﻡ ﺒﻐﺘﺔ ﻟﻴﻜﻭﻥ ﺫﻟﻙ ﺃﺸﺩ‬

‫ﻓﻰ ﺍﻟﻌﻘﻭﺒﺔ ‪ ،‬ﻗﺎل ﺍﻟﺸﺎﻋﺭ ‪:‬‬

‫ﻭﺃﻋﻅﻡ ﺸﺊ ﺤﻴﻥ ﻴﻔﺠﺅﻙ ﺍﻟﺒﻐﺕ ‪:::‬‬

‫ﻭﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﻻ ﻴﺤﺴﺒﻥ ﺍﻟﺫﻴﻥ ﻜﻔﺭﻭﺍ ﺃﻨﻤﺎ ﻨﻤﻠﻰ ﻟﻬﻡ ﺨﻴﺭ ﻷﻨﻔﺴﻬﻡ ﺇﻨﻤﺎ‬

‫ﻨﻤﻠﻰ ﻟﻬﻡ ﻟﻴﺯﺩﺍﺩﻭﺍ ﺇﺜﻤﺎ ﻭﻟﻬﻡ ﻋﺫﺍﺏ ﻤﻬﻴﻥ ( ‪.‬‬

‫ﻓﺎﻟﻭﺍﺠﺏ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺇﺫﺍ ﺃﺤﺱ ﺒﻨﻌﻤﺔ ﻅﺎﻫﺭﺓ ﺃﻭ ﺒﺎﻁﻨﺔ ﺤﺴﻴﺔ ﺃﻭ ﻤﻌﻨﻭﻴﺔ‬

‫‪ ،‬ﺃﻥ ﻴﻌﺭﻑ ﺤﻘﻬﺎ ﻭﻴﺒﺎﺩﺭ ﺇﻟﻰ ﺸﻜﺭﻫﺎ ﻨﻁﻘﺎﹰ ﻭﺍﻋﺘﻘﺎﺩﺍﹰ ﻭﻋﻤﻼ ‪ ،‬ﻓﺎﻟﻨﻁﻕ‬

‫ﺍﻟﺤﻤﺩ ﻭﺍﻟﺸﻜﺭ ﺒﺎﻟﻠﺴﺎﻥ ‪ ،‬ﻭﺍﻻﻋﺘﻘﺎﺩ ﺸﻬﻭﺩ ﺍﻟﻤﻨﻌﻡ ﻓﻰ ﺍﻟﻨﻌﻤﺔ ﻭﺇﺴﻨﺎﺩﻫﺎ‬

‫ﺇﻟﻴﻪ ﺒﺎﻟﻘﻠﺏ ﻭ ﺘﻭﺤﻴﺩﻩ ﻤﻊ ﺸﻜﺭﻫﺎ ﺒﺎﻟﻠﺴﺎﻥ ﻟﻤﻥ ﺠﻌﻠﻪ ﺍﷲ ﺴﺒﺒﺎ ﻓﻴﻬﺎ ‪....‬‬

‫ﻜﻤﺎ ﺘﻌﻠﻤﻨﺎ ﻤﻥ ﺃﺜﺎﺭ ﺍﻟﻨﺒﻭﺓ ‪:‬‬

‫" ﻤﻥ ﻟﻡ ﻴﺸﻜﺭ ﺍﻟﻨﺎﺱ ﻟﻡ ﻴﺸﻜﺭ ﺍﷲ " ‪ " .‬ﺃﺸﻜﺭﻜﻡ ﻟﻠﻨﺎﺱ ﺃﺸﻜﺭﻜﻡ ﷲ" ‪.‬‬

‫" ﻓﺈﺫﺍ ﻗﺎل ﻟﻪ ﺠﺯﺍﻙ ﺍﷲ ﺨﻴﺭﺍ ﻓﻘﺩ ﺃﺩﻯ ﺸﻜﺭﻫﺎ " ‪.‬‬

‫ﻭﺍﻟﺸﻜﺭ ﺒﺎﻟﻌﻤل ﺼﺭﻓﻬﺎ ﻓﻰ ﻁﺎﻋﺔ ﺍﷲ "ﻟﻴﺱ ﺍﻟﻤﻘﺼﻭﺩ ﻫﻨﺎ ﺍﻟﺘﺼﺩﻕ ﺒﻬﺎ‬

‫ﻜﻠﻬﺎ ﻭ ﺍﻨﻤﺎ ﺍﻟﻁﺎﻋﺔ ﺍﻥ ﺘﻜﻭﻥ ﻓﻰ ﺍﻟﺤﻼل‪)،‬ﻜﺄﻥ ﻴﻨﻔﻕ ﻋﻠﻰ ﺍﺒﻨﺎﺌﻪ ﺒﻼ‬

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 ‫ﺍﺴﺭﺍﻑ( ‪ ،‬ﻓﺈﻥ ﻟﻡ ﻴﻘﻡ ﺒﻬﺫﺍ ﺍﻟﻭﺍﺠﺏ ﺨﻴﻑ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺏ ﻭﺍﻻﺴﺘﺩﺭﺍﺝ ﻭﻫﻭ‬

‫ﺃﻗﺒﺢ ‪.‬ﻭﺍﻟﺴﻠﺏ ‪ :‬ﺃﻥ ﺘﺅﺨﺫ ﻤﻨﻙ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﺃﻤﺎ ﺍﻻﺴﺘﺩﺭﺍﺝ‬

‫‪:‬ﺃﻥ ﻴﺯﺍﺩ ﻟﻙ ﻓﻴﻬﺎ ﻓﺘﻁﻐﻰ ﺃﻜﺜﺭ ﻭ ﺃﻜﺜﺭ ‪..‬‬

‫ﻭﻗﺩ ﺘﻘﺎﻡ ﻤﻘﺎﻡ ﺍﻟﺒﻌﺩ ﻭﺃﻨﺕ ﻻ ﺘﺩﺭﻯ‪!!!.‬‬

‫‪....‬ﺒﻴﻥ ﺍﻟﺠﻬﺎﻟﺔ ﻭ ﺍﻟﺠﻬل ‪...‬‬

‫ﻭ ﻴﺠﺏ ﻋﻠﻰ ﺍﺒﻥ ﺍﺩﻡ ﺍﻥ ﻴﺭﺍﺠﻊ ﻨﻔﺴﻪ ﺩﻭﻤﺎ ﻭ ﻻ ﻴﻘﻭل ﺃﻨﺎ ﻋﻠﻰ ﺤﻕ ﺃﻨﺎ‬

‫ﺩﺭﺴﺕ ﺠﻴﺩﺍ‪ ،‬ﺴﺭﻴﺭﺘﻰ ﻨﻘﻴﺔ‪ ..‬ﺃﻨﺎ ﻗﻠﺒﻲ ﺍﺒﻴﺽ ‪..‬ﺍﻨﺎ ﺒﺨﻴﺭ‪...‬ﺍﻟﺦ‬

‫ﺇﺫ ﻟﻭ ﻜﺎﻥ ﻋﺎﻟﻤﺎﹰ ﺒﻤﺨﺎﺩﻉ ﺍﻟﻨﻔﺱ ﻻﺘﻬﻤﻬﺎ ﻭﻤﺎ ﺍﻨﺘﺼﺭ ﻟﻬﺎ ‪ ،‬ﻭﻟﻭ ﻜﺎﻥ ﻋﺎﺭﻓﺎ‬

‫ﺒﺭﺒﻪ ﻟﺸﻌﺭ ﺒﻨﻘﺼﺎﻥ ﻗﻠﺒﻪ ‪ ،‬ﻓﻘﺩ ﺠﻤﻊ ﻤﻥ ﻗﺎل ﻫﺫﺍ ﺒﻴﻥ ﺠﻬﺎﻟﺔ ﻭﺠﻬل ؛‬

‫ﻓﺎﻟﺠﻬﺎﻟﺔ ﻫﻰ ﺴﻭﺀ ﺍﻷﺩﺏ ﺍﻟﺫﻯ ﻴﺼﺩﺭ ﻤﻨﻪ ‪ ،‬ﻭﺍﻟﺠﻬل ﻫﻭ ﻤﺨﺎﺼﻤﺘﻪ ﻋﻥ‬

‫ﻨﻔﺴﻪ ﻭ ﺩﻓﺎﻋﻪ ﻋﻨﻬﺎ ﻭ ﻤﺩﺤﻪ ﻟﻬﺎ ‪ ،‬ﻭﺇﻨﻜﺎﺭﻩ ﺃﻥ ﻴﻜﻭﻥ ﻤﺎ ﺼﺩﺭ ﻤﻨﻪ ﺴﻭﺀ‬

‫ﺃﺩﺏ ‪.‬‬

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 ‫ﻭﻟﻭ ﻜﺎﻥ ﻤﻨﻙ ﺴﻭﺀ ﺃﺩﺏ ﻷﺤﺴﺴﺕ ﺒﻘﻁﻊ ﺍﻷﻤﺩﺍﺩ ﻤﻥ ﺍﻟﺒﺭﻜﺔ ﺍﻟﺭﺒﺎﻨﻴﺔ‬

‫ﻭﻟﻭﺠﺏ ﺍﻟﻁﺭﺩ ﻭﺍﻟﺒﻌﺎﺩ ‪ ،‬ﻭ ﻟﻜﻥ ﺍﺤﺫﺭ! ﻓﻘﺩ ﻴﻘﻁﻊ ﻋﻨﻙ ﺍﻟﻤﺩﺩ ﻭﺍﻨﺕ ﻻ‬

‫ﺘﺸﻌﺭ ‪ .‬ﻭﻤﺜﺎل ﺫﻟﻙ ﺍﻷﺸﺠﺎﺭ ﺍﻟﺘﻰ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ‪ ،‬ﻓﺈﺫﺍ ﻗﻁﻊ ﻋﻨﻬﺎ ﺍﻟﻤﺎﺀ ﻻ‬

‫ﻴﻅﻬﺭ ﺃﺜﺭ ﺍﻟﻌﻁﺵ ﻋﻠﻴﻬﺎ ﺇﻻ ﺒﻌﺩ ﺤﻴﻥ ﻓﺈﺫﺍ ﻁﺎل ﺍﻷﻤﺭ ﻴﺒﺴﺕ ﺸﻴﺌﺎﹰ ﻓﺸﻴﺌﺎﹰ ‪،‬‬

‫ﻜﺫﻟﻙ ﻗﻠﺏ ﺍﻟﻌﺒﺩ ﻗﺩ ﻻ ﻴﺤﺱ ﺒﻘﻁﻊ ﺍﻟﺼﻠﺔ ﻓﻰ ﺍﻟﻘﺭﺏ ﻤﻥ ﺍﷲ ﺤﺘﻰ ﻴﻐﺭﻕ‬

‫ﻓﻰ ﺍﻟﻭﻫﻡ ﻭﻴﺤﺘﺭﻕ ﺒﺎﻟﺩﻨﻴﺎ‪ ،‬ﻓﺈﻥ ﻜﺎﻨﺕ ﻟﻪ ﺴﺎﺒﻘﺔ ﺨﻴﺭ ﺘﺎﺏ ﻭﺃﺼﻠﺢ ﻤﺎ ﺃﻓﺴﺩ‬

‫ﻓﻴﺭﺠﻊ ﺇﻟﻴﻪ ﺍﻟﻤﺩﺩ ‪ ،‬ﻭﺇﻥ ﻟﻡ ﺘﻜﻥ ﻟﻪ ﺴﺎﺒﻘﺔ ﺭﺠﻊ ﻟﻪ ﻭﻁﻨﻪ ﻭﺃﻗﺎﻡ ﻓﻰ ﺒﻌﺩﻩ ‪،‬‬

‫ﻨﺴﺄل ﺍﷲ ﺍﻟﺴﻼﻤﺔ ﻤﻥ ﺴﻠﺏ ﻨﻌﻤﺘﻪ ﺒﻌﺩ ﻋﻁﺎﺌﻪ ؛ ﻭﻟﻭ ﻟﻡ ﻴﻜﻥ ﻤﻥ ﺍﻟﻌﻘﻭﺒﺔ‬

‫ﺇﻻ ﻤﻨﻊ ﺍﻟﻤﺯﻴﺩ ﻤﻥ ﺍﻟﻘﺭﺏ ﻤﻥ ﺍﷲ ﺃﻭ ﺍﻟﺘﺭﻗﻰ ﻓﻰ ﺍﻟﺘﻌﺒﺩ ﻟﻜﺎﻥ ﻜﺎﻓﻴﺎﹰ ‪ ،‬ﻷﻥ‬

‫ﻤﻥ ﻟﻡ ﻴﻜﻥ ﻓﻰ ﺯﻴﺎﺩﺓ ﻓﻬﻭ ﻓﻰ ﻨﻘﺼﺎﻥ ‪ ،‬ﻭﻤﻥ ﻜﺎﻥ ﻴﻭﻤﻪ ﺸﺭﺍﹰ ﻤﻥ ﺃﻤﺴﻪ‬

‫ﻓﻬﻭ ﻓﻰ ﺍﻟﺨﺴﺭﺍﻥ ‪.‬‬

‫ﻨﺯﻉ ﺍﻷﻤل‪:‬‬

‫ﻭﻴﻘﺎل ﻟﻠﻔﻘﻴﺭ ﻭﻤﺎ ﺘﻠﻙ ﺒﻴﻤﻴﻨﻙ ﺃﻴﻬﺎ ﺍﻟﻔﻘﻴﺭ ؟ ﻓﻴﻘﻭل ﻫﻰ ﺩﻨﻴﺎﻯ ﺃﻋﺘﻤﺩ ﻋﻠﻴﻬﺎ‬

‫ﻭﺃﻗﻀﻰ ﺒﻬﺎ ﻤﺂﺭﺒﻰ ‪ ،‬ﻓﻴﻘﺎل ﻟﻪ ﺃﻟﻘﻬﺎ ﻤﻥ ﻴﺩﻙ ‪ ،‬ﻓﺈﺫﺍ ﻫﻰ ﺤﻴﺔ ﺘﺴﻌﻰ ﻜﺎﻨﺕ‬

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 ‫ﺘﻠﺩﻏﻪ ﻭﻫﻭ ﻻ ﻴﺸﻌﺭ ‪ .‬ﻓﺈﺫﺍ ﺁﻴﺱ ﻤﻨﻬﺎ ﻭﺍﺴﺘﺄﻨﺱ ﺒﺎﷲ ﻭﺍﻁﻤﺄﻥ ﺒﻪ ﻗﻴل ﻟﻪ‬

‫ﺨﺫﻫﺎ ﻭﻻ ﺘﺨﻑ ﻷﻨﻙ ﺘﺄﺨﺫﻫﺎ ﺒﺎﷲ ﻻ ﺒﻨﻔﺴﻙ ‪ ،‬ﻭﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻋﻠﻡ ‪.‬‬

‫ﻤﻭﺍﻁﻥ ﺍﻵﺩﺍﺏ‪:‬‬

‫ﻭﻤﻭﺍﻁﻥ ﺍﻵﺩﺍﺏ ﺍﻟﺘﻰ ﻴﺨل ﺒﻬﺎ ﺍﻟﻤﺅﻤﻥ ﻓﻴﻌﺎﻗﺏ ﻋﻠﻴﻬﺎ ﻤﻨﻬﺎ ‪ :‬ﺁﺩﺍﺏ ﻤﻊ ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ ﻭﺁﺩﺍﺏ ﻤﻊ ﺭﺴﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ ‪ ،‬ﻭﺁﺩﺍﺏ ﻤﻊ ﺍﻹﺨﻭﺍﻥ ‪.‬‬

‫ﻓﺄﻤﺎ ﺍﻵﺩﺍﺏ ﻤﻊ ﺍﷲ ‪ ،‬ﻓﺒﺎﻤﺘﺜﺎل ﺃﻤﺭﻩ ﺴﺒﺤﺎﻨﻪ ﻭﺍﺠﺘﻨﺎﺏ ﻨﻬﻴﻪ ﻭﺤﻔﻅ ﺍﻟﺤﺩﻭﺩ‬

‫‪ ،‬ﻭﺍﻟﻭﻓﺎﺀ ﺒﺎﻟﻌﻬﻭﺩ ‪ ،‬ﻭﻤﻊ ﺭﺴﻭﻟﻪ ﺒﺎﺘﺒﺎﻉ ﺍﻟﺴﻨﺔ ﻭﻤﺠﺎﻨﺒﺔ ﺃﻫل ﺍﻟﺒﺩﻋﺔ ‪،‬‬

‫ﻓﺈﺫﺍ ﻗﺼﺭ ﺍﻟﻌﺒﺎﺩ ﻓﻰ ﺍﻷﻤﺭ ﻭﺨﺎﻟﻔﻭﺍ ﻓﻰ ﺍﻟﻨﻬﻰ ﻋﻭﻗﺒﻭﺍ ﻋﺎﺠﻼ ﻓﻰ ﺍﻟﺤﺱ‬

‫ﺃﻭ ﺁﺠﻼ ﻓﻰ ﺍﻟﻤﻌﻨﻰ ﻭﺍﻟﺤﺱ ‪.‬‬

‫ﻭﺒﺎﻋﺘﺒﺎﺭ ﺍﻷﺒﺭﺍﺭ ﺍﻟﺴﺎﺒﻘﻴﻥ ﺒﺎﻟﺨﻴﺭﺍﺕ ‪:‬‬

‫ﺃﺩﺒﻬﻡ ﻤﻊ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ..‬ﺒﺎﻹﻜﺜﺎﺭ ﻤﻥ ﺫﻜﺭﻩ ﻭﻤﺭﺍﻗﺒﺔ ﺤﻀﻭﺭﻩ ﻭﺇﻴﺜﺎﺭ ﻤﺤﺒﺘﻪ‬

‫‪ ،‬ﻭ ﺘﺭﻙ ﺍﻟﺩﻨﻴﺎ‪..‬ﻭﺍﻟﺘﻌﻠﻕ ﺒﺎﻟﻤﻠﻙ ﺍﻟﻭﺩﻭﺩ ﻭﺍﻟﺭﻀﻰ ﺒﺎﻟﻤﻭﺠﻭﺩ ‪ ،‬ﻭﺒﺫل‬

‫ﺍﻟﻁﺎﻗﺔ ﻭﺍﻟﻤﺠﻬﻭﺩ ﺍ‪.‬ﻫـ ‪ .‬ﻭﻤﻊ ﺭﺴﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ ،‬ﺒﺈﻴﺜﺎﺭ‬

‫ﻤﺤﺒﺘﻪ ﻭﺍﻻﻫﺘﺩﺍﺀ ﺒﻬﺩﻴﻪ ‪ ،‬ﻭ ﺍﻟﺘﺨﻠﻕ ﺒﺄﺨﻼﻗﻪ ‪ ،‬ﻓﺈﺫﺍ ﻗﺼﺭﻭﺍ ﻓﻰ ﺫﻜﺭﻩ ﺃﻭ‬

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 ‫ﺠﺎﻟﺕ ﻗﻠﻭﺒﻬﻡ ﻓﻰ ﻏﻴﺭ ﺤﻀﺭﺘﻪ ‪ ،‬ﺃﻭ ﻤﺎﻟﺕ ﻤﺤﺒﺘﻬﻡ ﺇﻟﻰ ﺸﺊ ﺴﻭﺍﻩ ‪ ،‬ﺃﻭ‬

‫ﻗﺼﺭﻭﺍ ﻓﻰ ﺸﺊ ﻤﻤﺎ ﺘﻘﺩﻡ ﺃﻭ ﺤﻠﻭﺍ ﻋﻘﺩﺓ ﻋﻘﺩﻭﻫﺎ ﻤﻊ ﺍﷲ ﻋﻭﻗﺒﻭﺍ ﻓﻰ‬

‫ﺍﻟﻤﻌﻨﻰ ﻭﻫﻭ ﺃﺸﺩ ﻜﻘﻁﻊ ﺍﻟﺼﻠﺔ ﻤﻊ ﺍﷲ ﻭﺇﻴﺠﺎﺏ ﺍﻟﻁﺭﺩ ﻭﺍﻹﻗﺎﻤﺔ ﻤﻘﺎﻡ ﺍﻟﺒﻌﺩ‬

‫‪ ،‬ﻓﻬﻡ ﺃﻗﺭﺏ ﻭ ﺤﺭﻤﺎﻨﻬﻡ ﻤﻥ ﺤﻀﻭﺭ ﺍﻟﻘﻠﺏ ﻭ ﺸﻌﻭﺭﻩ ﺒﻠﺫﺓ ﺍﻹﻴﻤﺎﻥ ﻭ‬

‫ﺍﻟﺨﺸﻴﺔ ﻴﺅﻟﻤﻬﻡ ‪....‬ﻓﻬﻡ ﻤﻊ ﺍﷲ ﺒﺎﻟﺘﻭﺍﻀﻊ‪..‬‬

‫‪.‬‬ ‫ﻤﻌﻪ ﻓﻰ ﻜل ﺸﺊ ‪ ،‬ﻭﺍﻟﺘﻌﻅﻴﻡ ﻭ ﺍﻟﺘﻁﺒﻴﻕ ﻟﻜل ﺸﺭﻉ‬

‫****‬

‫ﻭﺘﺠﺩ ﻤﻨﻬﻡ ﺩﻭﺍﻡ ﺤﺒﻬﻡ ﻟﻪ ﻭ ﺍﻟﺭﻀﺎ ﺒﻪ ﺴﺒﺤﺎﻨﻪ ﻓﻰ ﺘﺠﻠﻴﺎﺕ ﺍﻟﺠﻼل‬

‫ﻭﺍﻟﺠﻤﺎل " ﺃﻗﺩﺍﺭ ﺍﷲ ﺒﻤﺭﻫﺎ ﻭ ﺤﻠﻭﻫﺎ "‪ ،‬ﺃﻭ ﻤﻊ ﺍﺨﺘﻼﻑ ﺍﻵﺜﺎﺭ ﻭﺘﻨﻘﻼﺕ‬

‫ﺍﻷﻁﻭﺍﺭ ﻓﻰ ﺍﻟﺤﻴﺎﺓ‪...‬‬

‫ﻭﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ ،‬ﺒﺎﻟﺘﺄﺴﻰ ﺒﻪ ‪ ،‬ﻭﺘﻘﺩﻴﺭ ﺴﻨﺘﻪ ‪،‬‬

‫ﻭﺍﻹﻋﺘﺭﺍﻑ ﺒﺒﺭﻜﺘﻪ ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺃﺤﺩ ﺍﻟﻌﺒﺎﺩ‬

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 ‫‪ :‬ﻟﻰ ﺜﻼﺜﻭﻥ ﺴﻨﺔ ﻤﺎ ﻏﺎﺏ ﻋﻨﻰ ﺫﻜﺭ ﻤﺭﺍﻗﺒﺔ ﺍﷲ ﻟﻰ ﻭ ﻻ ﺍﺴﺘﺤﻀﺎﺭ‬

‫ﺨﺠﻠﻰ ﻟﻭ ﻗﺎﺒﻠﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﻘﺼﺭﺍ ﻁﺭﻓﺔ ﻋﻴﻥ ‪،‬‬

‫ﻭﻟﻭ ﻏﺎﺏ ﻋﻨﻰ ﻤﺎ ﻋﺩﺩﺕ ﻨﻔﺴﻰ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ‪.‬‬

‫ﺃﺩﺏ ﺍﻟﻌﺒﺩ ﺘﺫﻟل *** ﻭﺍﻟﻌﺒﺩ ﻻ ﻴﺩﻉ ﺍﻷﺩﺏ‬

‫ﻓﺈﺫﺍ ﺘﻜﺎﻤل ﺫﻟﻪ*** ﻨﺎل ﺍﻟﻤﻭﺩﺓ ﻭﺍﻗﺘﺭﺏ‬

‫ﻫﺫﺍ ﺍﻻﻗﺘﺭﺍﺏ ﺍﻗﺭﺏ ﺍﻟﺨﻠﻕ ﻓﻴﻪ ﻫﻭ ﺍﻟﺤﺒﻴﺏ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ‪..‬ﻗﻴل ﻟﻪ‬

‫)ﻭ ﺍﺴﺠﺩ ﻭ ﺍﻗﺘﺭﺏ(‪....‬ﻭﻫﺫﻩ ﺍﻟﻤﻭﺩﺓ ﻜﻤﺎ ﻓﻰ ﺍﻟﻘﺭﺀﺍﻥ ﻤﻥ ﺍﻟﻐﻔﻭﺭ ﺍﻟﻭﺩﻭﺩ‪.‬‬

‫ﺃﻴﻬﺎ ﺍﻷﺤﺒﺎﺏ ﻓﻠﻴﺭﺍﺠﻊ ﻜل ﻤﻨﺎ ﻋﻤﻠﻪ ﻗﺒل ﺃﻥ ﻴﺼل ﺇﻟﻰ ﺭﺒﻪ ‪ ،‬ﻭﻟﻴﺘﻘﺭﺏ‬

‫ﺍﻟﻰ ﺍﷲ ﻟﻴﻨﺎل ﺍﻟﺸﺭﺍﺏ ﺍﻟﺼﺎﻓﻰ ﻤﻥ ﺒﺤﺭ ﻤﺩﺩﻩ ﺍﻟﻭﺍﻓﻰ ‪.‬ﻭ ﻟﻴﻌﻥ ﺍﺨﻭﺍﻨﻪ‪:‬‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﺘﻌﺎﻭﻨﻭﺍ ﻋﻠﻰ ﺍﻟﺒﺭ ﻭﺍﻟﺘﻘﻭﻯ ( ﻭ ﻟﻭ ﻟﻴﺱ ﻤﻌﻙ ﻤﺎل‬

‫ﻓﺘﻌﺎﻭﻥ ﺤﺘﻰ ﺒﺎﻋﺎﻨﺔ ﺍﻻﻨﺴﺎﻥ ﻋﻠﻰ ﺍﻓﻜﺎﺭﻩ ﺍﻟﺴﻭﺩﺍﺀ ﺍﻟﺘﻰ ﺘﺒﻌﺩﻩ ﻋﻥ‬

‫ﺍﷲ ‪.‬‬

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 ‫‪..‬ﻓﻜل ﻤﺎ ﻴﺸﻐل ﻗﻠﺏ ﺍﻟﻔﻘﻴﺭ ﺍﻟﻤﺅﻤﻥ ﻓﺩﻓﻌﻪ ﺠﻬﺎﺩ ﻭﺒﺭ‪ . ..‬ﻭ‬

‫ﺍﻟﻌﺒﺭﺓ ﺒﺎﻷﺩﺏ ﻓﻰ ﺍﻟﻌﻤل ﻭ ﺍﻟﺘﺫﻟل ﺒﻪ ﷲ ﻭ ﻟﻴﺱ ﺒﻜﺜﺭﺓ ﺍﻟﻌﻤل ﺒﻼ‬

‫ﺍﺨﻼﺹ ‪،‬‬

‫ﻓﺈﻥ ﺍﻟﻁﺭﻴﻕ ﻜﻠﻬﺎ ﺁﺩﺍﺏ ﺤﺘﻰ ﻗﺎل ﺒﻌﻀﻬﻡ ‪ :‬ﺍﺠﻌل ﻋﻤﻠﻙ ﻤﻠﺤﺎ ﻭﺃﺩﺒﻙ‬

‫ﺩﻗﻴﻘﺎ‪.‬‬

‫ﻭ ﻤﻥ ﺃﺴﺎﺀ ﺍﻷﺩﺏ ﻓﻬﻭ ﺒﻌﻴﺩ ﻤﻥ ﺤﻴﺙ ﻴﻅﻥ ﺍﻟﻘﺭﺏ ‪ ،‬ﻤﺭﺩﻭﺩ ﻤﻥ ﺤﻴﺙ‬

‫ﻴﻅﻥ ﺍﻟﻘﺒﻭل‬

‫ﻭﻗﺎل ﺒﻌﻀﻬﻡ ‪ :‬ﺍﻟﺯﻡ ﺍﻷﺩﺏ ﻅﺎﻫﺭﺍﹰ ﻭﺒﺎﻁﻨﺎﹰ ‪ ،‬ﻓﻤﺎ ﺃﺴﺎﺀ ﺃﺤﺩ ﺍﻷﺩﺏ ﻅﺎﻫﺭﺍﹰ ﺇﻻ‬

‫ﻋﻭﻗﺏ ‪ ،‬ﻭﻤﺎ ﺃﺴﺎﺀ ﺃﺤﺩ ﺍﻷﺩﺏ ﺒﺎﻁﻨﺎﹰ ﺇﻻ ﻋﻭﻗﺏ ‪:‬‬

‫ﺩﻻﻟﺔ ﺍﻟﺒﺎﻁﻥ ﻓﻰ ﺍﻹﻨﺴﺎﻥ‬ ‫ﻭﺍﻷﺩﺏ ﺍﻟﻅﺎﻫﺭ ﻟﻠﻌﻴﺎﻥ‬

‫ﻭﻟﻠﻐﻨﻰ ﺯﻴﻨﺔ ﻭﺴﺅﺩﺩ‬ ‫ﻭﻫﻭ ﺃﻴﻀﺎ ﻟﻠﻔﻘﻴﺭ ﺴﻨﺩ‬

‫ﻓﻬﻭ ﺒﻌﻴﺩ ﻤﺎ ﺘﺩﺍﻨﻰ ﻭﺍﻗﺘﺭﺏ‬ ‫ﻭﻗﻴل ﻤﻥ ﻴﺤﺭﻡ ﺍﻷﺩﺏ‬

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 ‫ﻭﻗﻴل ‪ :‬ﻭﺍﻟﻨﺎﺱ ﻓﻰ ﺍﻵﺩﺍﺏ ﻋﻠﻰ ﻁﺒﻘﺎﺕ ‪ :‬ﺃﻫل ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﻭﺃﻫل ﺍﻟﺩﻴﻥ ‪:‬‬

‫ﻓﺄﻤﺎ ﺃﻫل ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﻓﺄﻜﺜﺭ ﺁﺩﺍﺒﻬﻡ ﻓﻰ ﺍﻟﺒﻼﻏﺔ ‪ ،‬ﻭﺃﺨﺒﺎﺭ ﺍﻟﻤﻠﻭﻙ ‪ ،‬ﻭﺃﺸﻌﺎﺭ‬

‫ﺍﻟﻌﺭﺏ ‪.‬‬

‫ﻭﺃﻤﺎ ﺃﻫل ﺍﻟﺩﻴﻥ ؛ ﻓﺄﻜﺜﺭ ﺁﺩﺍﺒﻬﻡ ﺤﻔﻅ ﺍﻟﻌﻠﻭﻡ ‪ ،‬ﻭﺭﻴﺎﻀﺔ ﺍﻟﻨﻔﻭﺱ ‪ ،‬ﻭﺘﺄﺩﻴﺏ‬

‫ﺍﻟﺠﻭﺍﺭﺡ ﻭﺘﻬﺫﻴﺏ ﺍﻟﻁﺒﺎﻉ ‪ ،‬ﻭﺤﻔﻅ ﺍﻟﺤﺩﻭﺩ ‪ ،‬ﻭﺘﺭﻙ ﺍﻟﺸﻬﻭﺍﺕ ‪ ،‬ﻭﺍﺠﺘﻨﺎﺏ‬

‫ﺍﻟﺸﺒﻬﺎﺕ ‪ ،‬ﻭﺍﻟﻤﺴﺎﺭﻋﺔ ﺇﻟﻰ ﺍﻟﺨﻴﺭﺍﺕ ‪.‬‬

‫ﻭ ﺍﻫﻡ ﻤﻨﻪ‪ :‬ﺤﻔﻅ ﺍﻟﻘﻠﻭﺏ ﻭﻤﺭﺍﻋﺎﺓ ﺍﻷﺴﺭﺍﺭ ﻭﺍﺴﺘﻭﺍﺀ ﺍﻟﺴﺭ ﻭﺍﻟﻌﻼﻨﻴﺔ ‪.‬‬

‫ﻓﺎﻟﻁﻼﺏ ﻴﺘﻔﺎﻀﻠﻭﻥ ﺒﺎﻟﻌﻠﻡ ‪ ،‬ﻭﺍﻟﻨﺠﺒﺎﺀ ﺍﻷﺫﻜﻴﺎﺀ ﻤﻨﻬﻡ ﺒﺎﻵﺩﺍﺏ ﺍﻟﺸﺭﻋﻴﺔ‬

‫ﻏﻴﺭ ﺍﻟﺒﺩﻋﻴﺔ ﻭ ﺒﺎﻟﻬﻤﻡ ﺃﻴﻀﺎ ﺍ‪.‬ﻫـ ‪.‬‬

‫ﺃﻴﻬﺎ ﺍﻟﻌﻘﻼﺀ ‪....‬‬

‫ﻻ ﻴﻨﺒﻐﻰ ﻟﻠﻤﺅﻤﻥ ﺃﻥ ﻴﺴﺘﺤﻘﺭ ﺸﻴﺌﺎﹰ ﻤﻥ ﺘﺠﻠﻴﺎﺕ ﺍﻟﺤﻕ )ﺃﻗﺩﺍﺭﻩ ﺴﺒﺤﺎﻨﻪ ﻓﻴﻨﺎ‬

‫(ﻋﻠﻰ ﺃﻯ ﺤﺎل ﻜﺎﻨﺕ ؛ ﻓﻼ ﻴﻨﺒﻐﻰ ﻟﻪ ﺃﻥ ﻴﻨﺎﺯﻉ ﻤﻘﺘﺩﺭﺍ ‪ ،‬ﻭﻻ ﺃﻥ ﻴﻀﺎﺩ‬

‫ﻗﻬﺎﺭﺍ ‪ ،‬ﻭﻻ ﺃﻥ ﻴﻌﺘﺭﺽ ﻋﻠﻰ ﺤﻜﻴﻡ ‪.‬‬

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 ‫ﻓﻤﺎ ﻤﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻓﻬﻭ ﺨﻴﺭ ‪ ،‬ﻭﻜﻔﻰ ﺃﻨﻪ ﻫﺩﺍﻙ ﻤﻊ ﻤﺎ ﺒﻙ ﻤﻥ ﻗﻠﺔ ﻋﻤل ﻭ‬

‫ﺘﻘﺼﻴﺭ ‪...‬‬

‫) ﻭﻟﻭﻻ ﻓﻀل ﺍﷲ ﻋﻠﻴﻜﻡ ﻭﺭﺤﻤﺘﻪ ﻤﺎ ﺯﻜﻰ ﻤﻨﻜﻡ ﻤﻥ ﺃﺤﺩ ﺃﺒﺩﺍ (* ) ﻭﻟﻭﻻ‬

‫ﻓﻀل ﺍﷲ ﻋﻠﻴﻜﻡ ﻭﺭﺤﻤﺘﻪ ﻻﺘﺒﻌﺘﻡ ﺍﻟﺸﻴﻁﺎﻥ ﺇﻻ ﻗﻠﻴﻼ (*‬

‫ﻓﺎﻟﻤﺅﻤﻨﻭﻥ ﻴﻌﻠﻤﻭﻥ ﻓﻀﻠﻪ ﺴﺒﺤﺎﻨﻪ ﻓﻴﺤﺒﻭﻨﻪ ﻭ ﻫﻭ ﺃﻴﻀﺎ – ﺴﺒﺤﺎﻨﻪ ‪-‬‬

‫ﻴﺤﺒﻬﻡ ﻜﻤﺎ ﻗﺎل ﺘﻌﺎﻟﻰ ) ﻴﺤﺒﻬﻡ ﻭﻴﺤﺒﻭﻨﻪ ( *ﻓﻬﻡ ﻴﺭﺠﻌﻭﻥ ﻟﻪ ﻤﻬﻤﺎ‬

‫ﺍﺒﺘﻌﺩﻭﺍ ‪ ،‬ﻭ ﻫﻭ ﺍﻟﻤﺘﺴﺒﺏ ﻟﻬﻡ ﻓﻰ ﺍﻟﺘﻭﺒﺔ ﺒﻔﻀﻠﻪ ﻭ ﺭﺤﻤﺘﻪ ﻭﻭﺩﻩ ﺴﺒﺤﺎﻨﻪ‬

‫) ﺜﻡ ﺘﺎﺏ ﻋﻠﻴﻬﻡ ﻟﻴﺘﻭﺒﻭﺍ ( ﻓﺎﻟﻌﻨﺎﻴﺔ ﺴﺎﺒﻘﺔ ‪ ،‬ﻭﺍﻟﻬﺩﺍﻴﺔ ﻻﺤﻘﺔ ﻭﺍﻷﻤﺭ ﻜﻠﻪ‬

‫ﺒﻴﺩﻩ ‪ .........‬ﻭﻜﻤﺎ ﻗﻴل ‪ :‬ﻤﺎ ﺜﻡ ﺇﻻ ﺴﺎﺒﻘﺔ ﺍﻟﺘﻭﻓﻴﻕ‪....‬ﻓﻤﻥ ﻭﻓﻘﻪ ﺍﷲ‬

‫ﺒﻔﻀﻠﻪ ﺴﺒﺤﺎﻨﻪ ﻓﻬﻭ ﺍﻟﻤﻭﻓﻕ ﻭ ﻤﻥ ﺤﺭﻡ ﺍﻟﺨﻴﺭ ‪ -‬ﺒﺫﻨﻭﺒﻪ ﻭ ﺇﺠﺭﺍﻤﻪ ﻭ‬

‫ﻤﺎ ﻋﻠﻡ ﺍﷲ ﻤﻥ ﺴﺭﻩ ‪ -‬ﻓﻘﺩ ﺤﺭﻡ ‪ ،‬ﻭﻻ ﺤﻭل ﻭﻻ ﻗﻭﺓ ﺇﻻ ﺒﺎﷲ ‪.‬‬

‫ﻗﺎل ﺤﻜﻴﻡ ‪ :‬ﻭﺍﻟﻤﻭﺤﺩﻴﻥ ﻭﺇﻥ ﻜﺎﻨﻭﺍ ﻋﺼﺎﺓ ﻓﺎﺴﻘﻴﻥ ﻭﺃﻗﻡ ﻋﻠﻴﻬﻡ ﺍﻟﺤﺩﻭﺩ‬

‫ﻭﺍﻫﺠﺭﻫﻡ ﺭﺤﻤﺔ ﺒﻬﻡ ﻻ ﻜﺭﺍﻫﻴﺔ ﻟﻬﻡ ‪.‬‬

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 ‫ﻭﻗﺎل ﺀﺍﺨﺭ ‪ :‬ﻓﺎﻟﻤﻨﺘﺴﺏ ﻟﺠﺎﻨﺏ ﺍﻟﺤﻕ ﻴﺘﻌﻴﻥ ﺇﻜﺭﺍﻤﻪ ﻤﺭﺍﻋﺎﺓ ﻟﻨﺴﺒﺘﻪ ﻤﺎ‬

‫ﺩﺍﻡ ﻟﻡ ﻴﻅﻬﺭ ﻤﻨﻪ ﻗﻭل ﺃﻭ ﻋﻤل ﺨﻼﻑ ﺍﻟﺘﻭﺤﻴﺩ ‪ ،‬ﺜﻡ ﺇﻥ ﻜﺎﻥ ﻜﺎﺫﺒﺎ )ﻤﻨﺎﻓﻘﺎ(‬

‫ﻓﺎﻷﻤﺭ ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﻤﻥ ﺍﻨﺘﺴﺏ ﺇﻟﻴﻪ )ﺍﷲ ﺴﺒﺤﺎﻨﻪ(‪ ،‬ﻓﺈﻥ ﺃﻤﺭﻨﺎ ﺒﺈﻗﺎﻤﺔ ﺤﻘﻪ‬

‫ﻋﻠﻴﻪ ﺒﺤﻴﺙ ﻴﺘﻌﻴﻥ ﻋﻠﻴﻪ) ﺍﻟﺤﺩ ﻤﺜﻼ ( ﻜﻨﺎ ﻤﻌﻪ ﻜﻌﺒﺩ ﺍﻟﺴﻴﺩ ﻴﻀﺭﺏ ﻭﻟﺩ‬

‫ﺴﻴﺩﻩ ﺒﺈﺫﻨﻪ ‪ ،‬ﻴﺅﺩﺒﻪ ﻭﻻ ﻴﺤﺘﻘﺭﻩ ‪.‬‬

‫ﻗﺎل ﺍﻟﺸﺎﻋﺭ‬

‫ﺇﺭﺤﻡ ﺒﻨﻰ ﺠﻤﻴﻊ ﺍﻟﺨﻠﻕ ﻜﻠﻬﻡ** ﻭﺍﻨﻅﺭ ﺇﻟﻴﻬﻡ ﺒﻌﻴﻥ ﺍﻟﻠﻁﻑ ﻭﺍﻟﺸﻔﻘﺔ‬

‫ﻭﻗﺭ ﻜﺒﻴﺭﻫﻡ ﻭﺍﺭﺤﻡ ﺼﻐﻴﺭﻫﻡ** ﻭﺭﺍﻉ ﻓﻰ ﻜل ﺨﻠﻕ ﺤﻕ ﻤﻥ ﺨﻠﻘﻪ‬

‫• ﺍﻟﻌﺒﺎﺩ ﺍﻟﻤﺨﺼﻭﺼﻭﻥ ﺒﺎﻟﻌﻨﺎﻴﺔ ﻭ ﺍﻟﻬﺩﺍﻴﺔ ) ﺍﻟﻤﺨﻠﺼﻭﻥ ( ‪:‬‬

‫ﻭﺠﻬﻬﻡ ﺍﻟﺤﻕ ﻟﺨﺩﻤﺘﻪ ﻭﺃﻗﺎﻤﻬﻡ ﻓﻴﻬﺎ ‪ ،‬ﻭﻫﻡ ﺃﻨﻭﺍﻉ ‪:‬‬

‫ﻓﻤﻨﻬﻡ ﻤﻥ ﺩﺍﻭﻡ ﺃﻜﺜﺭ ﻋﻠﻰ ﺍﻟﺘﺒﺘل ﻭ ﻗﻴﺎﻡ ﺍﻟﻠﻴل ﻭﺼﻴﺎﻡ ﺍﻟﻨﻬﺎﺭ ﻭﻫﻡ‬

‫ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺯﻫﺎﺩ ‪ .‬ﻭﻤﻨﻬﻡ ﻤﻥ ﻭﺠﻬﻪ ﺍﻟﺤﻕ ﻹﻗﺎﻤﺔ ﺍﻟﺩﻴﻥ ﻭﺤﻔﻅ ﺸﺭﺍﺌﻊ‬

‫ﺍﻟﻤﺴﻠﻤﻴﻥ ﻭﻫﻡ ﺍﻟﻌﻠﻤﺎﺀ ﻭﺍﻟﺼﻠﺤﺎﺀ ﻭﻤﻨﻬﻡ ﻤﻥ ﺃﻗﺎﻤﻪ ﺍﻟﺤﻕ ﻟﻨﺼﺭﺓ‬

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 ‫ﺍﻟﺩﻴﻥ ﻭﺇﻋﻼﺀ ﻜﻠﻤﺎﺘﻪ ‪ ،‬ﻭﻫﻡ ﺍﻟﻤﺠﺎﻫﺩﻭﻥ ﻓﻰ ﺴﺒﻴل ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ ‪.‬‬

‫ﻭﻤﻨﻬﻡ ﻤﻥ ﺃﻗﺎﻤﻪ ﺍﻟﺤﻕ ﻟﺘﻤﻬﻴﺩ ﺍﻟﺒﻼﺩ ﻭﺘﺴﻜﻴﻥ ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻭﻫﻡ ﺍﻷﻤﺭﺍﺀ‬

‫ﺍﻟﺼﺎﻟﺤﻭﻥ ‪.‬‬

‫ﻭ ﻤﻨﻬﻡ ﻤﻥ ﺠﻤﻊ ﻜل ﺍﻟﺨﻴﺭ ﻭ ﻫﻭ ﺍﻷﻓﻀل ‪...‬‬

‫ﺃﻤﺎ ﻋﻥ ﻗﻠﻭﺒﻬﻡ ‪ ....‬ﺃﻫل ﺍﻟﻌﺒﻭﺩﻴﺔ ‪...‬ﻭ ﻤﺎ ﺃﺩﺭﺍﻙ ﻤﺎ ﻫﻡ ﻭ ﻤﺎ ﻗﻠﻭﺒﻬﻡ ‪...‬‬

‫ﺘﺠﻠﻰ ﻟﻬﻡ ﺍﻟﺤﻕ ﺒﺼﻔﺔ ﺍﻟﺠﻼل ﻭﺍﻟﻬﻴﺒﺔ ‪ ،‬ﻓﺼﺎﺭﻭﺍ ﻤﺴﺘﻭﺤﺸﻴﻥ ﻤﻥ ﺍﻟﺨﻠﻕ‬

‫‪ ،‬ﻴﺴﺘﺄﻨﺴﻭﻥ ﺒﻜﻼﻡ ﺍﷲ ﻭ ﺒﺄﻫل ﺍﻟﺤﻕ ‪ ،‬ﻗﻠﻭﺒﻬﻡ ﺸﺎﺨﺼﺔ ﻟﻤﺎ ﻴﺭﺩ ﻋﻠﻴﻬﺎ‬

‫ﻤﻥ ﺍﻟﻤﻠﻙ ﺍﻟﺤﻕ ‪ ،‬ﻗﺩ ﻭﻅﻔﺕ ﺃﺠﺴﺎﺩﻫﻡ ﻟﻠﺤﻕ ‪،‬‬

‫ﻭﺒﺎﻟﺸﻭﻕ ﺫﺍﺒﺕ ﺃﻜﺒﺎﺩﻫﻡ ‪ ،‬ﻭﻗﻁﻌﻭﺍ ﺍﻟﺩﻴﺎﺠﻰ ﺒﺎﻟﺒﻜﺎﺀ ﺴﺎﺠﺩﻴﻥ ﻭ ﻗﺎﺌﻤﻴﻥ ‪،‬‬

‫ﻭﺍﺴﺘﺒﺩﻟﻭﺍ ﺍﻟﺩﻨﻴﺎ ﺒﺎﻟﻤﺠﺎﻫﺩﺓ ﻓﻰ ﺍﻟﺩﻴﻥ ‪ ،‬ﻭﺭﻏﺒﻭﺍ ﻓﻰ ﺠﻨﺔ ﻋﺭﻀﻬﺎ‬

‫ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻋﺩﺕ ﻟﻠﻤﺘﻘﻴﻥ ‪.‬‬

‫ﺯﻫﺩﻭﺍ ﻓﻰ ﺍﻟﺘﻨﻌﻴﻡ ﻭﺍﻹﻨﻌﺎﻡ ‪ ،‬ﻭﺍﺸﺘﻐﻠﻭﺍ ﺒﺭﻀﻭﺍﻥ ﺍﻟﻤﻠﻙ ﺍﻟﻌﻼﻡ‬

‫ﺱ‪ :‬ﻓﻜﻴﻑ ﻨﻠﺤﻕ ﺒﻬﻡ ؟؟؟‬

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 ‫ﻨﺤﺼل ﺃﻤﻭﺭﺍ ﻋﺩﺓ ‪ :‬ﺭﻓﻊ ﺍﻟﻬﻤﺔ ﻭﺸﻜﺭ ﺍﻟﻨﻌﻤﺔ ﻭﺤﺴﻥ ﺍﻷﺩﺏ ﻓﻰ ﺍﻟﺨﺩﻤﺔ‬

‫ﻭ ﺼﺩﻕ ﺍﻟﻤﺤﺒﺔ‪..‬‬

‫‪ ...‬ﺭﻓﻊ ﺍﻟﻬﻤﺔ ) ﺘﻘﻭﻴﺔ ﺍﻟﻌﺯﻴﻤﺔ ﻭ ﺍﺨﺘﻴﺎﺭ ﺃﺴﻤﻰ ﺍﻷﻫﺩﺍﻑ ﻭ ﺃﻨﺒﻠﻬﺎ ( ‪،‬‬

‫ﻭﺸﻜﺭ ﺍﻟﻨﻌﻤﺔ ‪ ،‬ﻭﺤﺴﻥ ﺍﻷﺩﺏ ﻓﻰ ﺍﻟﺨﺩﻤﺔ )ﺍﻟﺘﺫﻟل ﻭ ﺍﻹﺨﻼﺹ ﻭ ﻏﻴﺭﻫﻤﺎ‬

‫ﺍﺜﻨﺎﺀ ﺍﻟﺘﻘﺭﺏ ﷲ ﺘﻌﺎﻟﻰ ﺒﺄﻯ ﻋﻤل ﻜﻤﺎ ﺸﺭﺤﻨﺎ (‪ ،‬ﻭ ﺼﺩﻕ ﺍﻟﻤﺤﺒﺔ‬

‫******‬

‫ﻤﺎ ﺴﺭ ﻋﺩﻡ ﺤﺩﻭﺙ ﺍﻟﻜﺭﺍﻤﺎﺕ ﺘﻠﻘﺎﺌﻴﺎ ﻟﻜل ﺇﻨﺴﺎﻥ ﻤﺘﻌﺒﺩ ؟‬

‫] ﻗﻠﻤﺎ ﺘﺄﺘﻰ ﺍﻟﻭﺍﺭﺩﺍﺕ ﺍﻹﻟﻬﻴﺔ ﺇﻻ ﺒﻐﺘﺔ ﺼﻴﺎﻨﺔ ﻟﻬﺎ ﺃﻥ ﻴﺩﻋﻴﻬﺎ ﺍﻟﻌﺒﺎﺩ‬

‫ﺒﻭﺠﻭﺩ ﺍﻻﺴﺘﻌﺩﺍﺩ [ ‪....‬‬

‫ﻴﻌﻨﻰ ﻟﻜﻰ ﻻ ﺘﺼﺒﺢ ﻓﺭﻴﺴﺔ ﻟﻠﺩﻋﺎﻴﺔ ﺍﻟﻜﺎﺫﺒﺔ ﻭ ﻴﻅﻥ ﺍﻟﻨﺎﺱ ﺃﻨﻬﺎ ﺘﻨﺎل ﺒﺄﻯ‬

‫ﺠﺩ ﻭﺍﺠﺘﻬﺎﺩ ﻭ ﺇﺫﻥ ﻻﺩﻋﺎﻫﺎ ﻜل ﻤﻨﺎﻓﻕ ﺃﻭ ﻤﺒﺘﺩﻉ ﻤﻤﻥ ﻗﻠﺩ ﺍﻟﻌﺒﺎﺩ ﻭﺍﻟﺯﻫﺎﺩ‬

‫‪ ،‬ﻭ ﺍﺴﺘﺩل ﻋﻠﻰ ﺼﺩﻗﻪ ﺒﻭﺠﻭﺩ ﺍﻟﺘﺄﻫﺏ ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ‪ ،‬ﻴﻌﻨﻰ ﺒﺄﻨﻪ ﻋﺎﺒﺩ‬

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 ‫ﻤﺘﺒﺘل ‪ ..،‬ﻓﺭﺤﻤﺔ ﻤﻥ ﺍﷲ ﻟﻡ ﻴﺠﻌﻠﻬﺎ ﺃﻤﺭﺍ ﻤﻌﺘﺎﺩﺍ ﻤﺘﻭﻗﻌﺎ ‪..‬ﻟﻜﻰ ﻻ ﺘﻜﻭﻥ‬

‫ﻓﺘﻨﺔ ﻴﺭﻜﺒﻬﺎ ﻤﺤﺒﻰ ﺍﻟﻅﻬﻭﺭ ‪.‬‬

‫ﻭﺃﻴﻀﺎ ﺘﻜﻭﻥ ﻫﺫﻩ ﺍﻟﻭﺍﺭﺩﺍﺕ ﺍﻹﻟﻬﻴﺔ ﻓﺠﺄﺓ ﻟﺘﺩﺨل ﺍﻟﻔﺭﺡ ﻭ ﺍﻟﺜﺒﺎﺕ ﻭ‬

‫ﺍﻟﺩﻫﺸﺔ ﻭ ﺍﻟﺒﺸﺭﻯ ﻋﻠﻰ ﺍﻟﻘﻠﺏ ‪ ،‬ﻓﻬﻰ ﻫﺩﺍﻴﺎ ﻭ ﻟﻴﺴﺕ ﻤﻜﺎﺴﺏ ‪.‬‬

‫) ﻴﺨﺘﺹ ﺒﺭﺤﻤﺘﻪ ﻤﻥ ﻴﺸﺎﺀ ﻭﺍﷲ ﺫﻭ ﺍﻟﻔﻀل ﺍﻟﻌﻅﻴﻡ ( ‪.‬‬

‫ﺇﺫﻥ ‪ :‬ﻤﺎﺫﺍ ﻟﻭ ﺤﺼل ﻤﻌﻰ ﺸﺊ ﻤﻌﺠﺯ ﻓﻀﻼ ﻤﻥ ﺍﷲ؟‬

‫ﻭ ﻋﻠﻰ ﺍﻟﻌﺒﺩ ﺇﻥ ﺃﻜﺭﻤﻪ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﺸﺊ ﺨﺎﺭﻕ ﻟﻠﻤﺄﻟﻭﻑ ﺃﻥ ﻴﻌﺭﻑ ﻤﻨﺔ ﺍﷲ‬

‫ﻓﻴﻪ ﻭ ﻴﻘﺩﺭ ﻗﺩﺭﻩ ﻭﻴﻌﻅﻡ ﺍﻟﻔﺭﺡ ﺒﻬﺎ ﺒﺩﻭﻥ ﺘﻜﺒﺭ ﻭ ﻻ ﺍﻓﺘﺘﺎﻥ ﻭ ﻻ ﺇﻋﺠﺎﺏ‬

‫ﺒﻌﻤﻠﻪ ﻓﻬﻰ ﻫﺩﻴﺔ ﻭ ﺍﺨﺘﺒﺎﺭ ﻭ ﻟﻴﺴﺕ ﺸﻬﺎﺩﺓ ﺩﺍﺌﻤﺔ ‪ .‬ﺍﻟﺜﺎﻟﺙ ﺍﻟﻐﻴﺭﺓ ﻋﻠﻴﻬﺎ‬

‫ﻭﺘﻌﺯﻴﺯﻫﺎ ‪ ،‬ﻷﻥ ﻤﺎ ﻜﺎﻥ ﻤﻥ ﺍﻟﻌﺯﻴﺯ ﻻ ﻴﻜﻭﻥ ﺇﻻ ﻋﺯﻴﺯﺍ‪..‬‬

‫ﻭ ﻟﻴﻌﻤل ﺍﻟﻤﺴﻠﻡ ﻋﻠﻰ ﺃﻥ ﻴﻜﻭﻥ ﻤﻥ ﺃﻫل ﺍﻟﺼﻴﺎﻨﺔ ﻭﺍﻷﻤﺎﻨﺔ ‪ ،‬ﻻ ﻤﻥ ﺃﻫل‬

‫ﺍﻹﻓﺸﺎﺀ ﻭﺍﻟﺨﻴﺎﻨﺔ ‪،.‬ﻟﻜﻰ ﻴﺩﻭﻡ ﺭﻀﻭﺍﻥ ﺍﷲ ﻋﻠﻴﻪ ) ﻻ ﻟﻜﻰ ﺘﺩﻭﻡ ﺍﻟﻜﺭﺍﻤﺔ‬

‫ﻓﺎﻓﻬﻡ ﺍﻟﻔﺭﻕ ‪ :‬ﻓﺎﻟﻔﻀل ﻭ ﺍﻟﺭﻀﻭﺍﻥ ﻗﺩ ﻴﻜﻭﻥ ﺒﺒﻼﺀ ﻟﺭﻓﻊ ﺍﻟﺩﺭﺠﺔ ﻭﺘﻜﻔﻴﺭ‬

‫ﺍﻟﻤﻌﺎﺼﻰ ﺤﺘﻰ ﻴﻜﻭﻥ ﻟﻴﺱ ﻋﻠﻴﻪ ﺸﺊ ( ‪.‬‬

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 ‫ﻤﺎﺫﺍ ﻋﻥ ﻜﺘﻡ ﺍﻷﺴﺭﺍﺭ ؟؟‬

‫ﻜﺘﻡ ﺍﻷﺴﺭﺍﺭ ﻤﻥ ﺸﺄﻥ ﺍﻷﺨﻴﺎﺭ ‪ ،‬ﻭﻫﺘﻙ ﺍﻷﺴﺭﺍﺭ ﻤﻥ ﺸﺄﻥ ﺍﻷﺸﺭﺍﺭ ‪،‬‬

‫ﻭﻗﺩ ﻗﺎﻟﻭﺍ ‪:‬‬

‫ﻗﻠﻭﺏ ﺍﻷﺤﺭﺍﺭ ﻗﺒﻭﺭ ﺍﻷﺴﺭﺍﺭ ‪.‬‬

‫ﻭﻗﺎل ﺍﻟﺸﺎﻋﺭ ‪:‬‬

‫ﻓﺎﻟﺴﺭ ﻋﻨﺩ ﺨﻴﺎﺭ ﺍﻟﻨﺎﺱ ﻤﻜﺘﻭﻡ‬ ‫ﻻ ﻴﻜﺘﻡ ﺍﻟﺴﺭ ﺇﻻ ﻜل ﺫﻯ ﺜﻘﺔ‬

‫ﻜﻴﻑ ﻨﺘﻜﻠﻡ ؟؟؟‬

‫ﻜﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻴﻪ ﺒﻘﻭﻟﻪ ] ﻤﻥ ﺭﺃﻴﺘﻪ ﻤﺠﻴﺒﺎ ﻋﻥ ﻜل ﻤﺎ ﺸﻬﺩ ‪ ،‬ﻭﺫﺍﻜﺭﺍﹰ ﻟﻜل ﻤﺎ‬

‫ﻋﻠﻡ ﻓﺎﺴﺘﺩل ﺒﺫﻟﻙ ﻋﻠﻰ ﻭﺠﻭﺩ ﺠﻬﻠﻪ [ ‪.‬‬

‫ﺃﻤﺎ ﻭﺠﻪ ﺠﻬﻠﻪ ﻓﻰ ﻜﻭﻨﻪ ﻤﺠﻴﺒﺎ ﻋﻥ ﻜل ﻤﺎ ﺴﺌل ﻓﻠﻤﺎ ﻴﻘﺘﻀﻴﻪ ﺤﺎﻟﻪ ﻤﻥ‬

‫ﺍﻹﺤﺎﻁﺔ ﺒﺎﻟﻌﻠﻭﻡ ‪ ،‬ﻭﻗﺩ ﻗﺎل ﺘﻌﺎﻟﻰ ‪:‬‬

‫) ﻭﻤﺎ ﺃﻭﺘﻴﺘﻡ ﻤﻥ ﺍﻟﻌﻠﻡ ﺇﻻ ﻗﻠﻴﻼ ( ‪.‬‬

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 ‫ﻓﺄﻯ ﺠﻬل ﺃﻋﻅﻡ ﻤﻤﻥ ﻴﻌﺎﺭﺽ ﻜﻼﻡ ﺍﷲ ‪ ،‬ﻭﻟﻤﺎ ﻓﻴﻪ ﺃﻴﻀﺎﹰ ﻤﻥ ﺍﻟﺘﻜﻠﻑ ‪،‬‬

‫ﻭﻗﺩ ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻗل ﻻ ﺃﺴﺄﻟﻜﻡ ﻋﻠﻴﻪ ﺃﺠﺭﺍﹰ ﻭﻤﺎ ﺃﻨﺎ ﻤﻥ ﺍﻟﻤﺘﻜﻠﻔﻴﻥ ( ‪.‬‬

‫ﻭﻻ ﻴﺨﻠﻭ ﺼﺎﺤﺏ ﺍﻟﺘﻜﻠﻑ ﻤﻥ ﺍﻟﺘﺼﻨﻊ ﻭﺍﻟﺘﺯﻴﻥ ‪ ،‬ﻭﻫﻭ ﻤﻥ ﺸﺄﻥ ﺍﻟﺠﻬل‬

‫ﺒﺎﷲ ﺇﺫ ﻟﻭ ﻜﺎﻥ ﻋﺎﻟﻤﺎﹰ ﺒﻪ ﻻﻜﺘﻔﻰ ﺒﻌﻠﻤﻪ ﻭﻋﺭﻑ ﻗﺩﺭﻩ ‪ ،‬ﻓﻔﻰ ﺒﻌﺽ ﺍﻷﺨﺒﺎﺭ‪.‬‬

‫" ﻋﺎﺵ ﻤﻥ ﻋﺭﻑ ﻗﺩﺭﻩ " ‪.‬‬

‫ﻭﺴﺌل ﺒﻌﻀﻬﻡ ﻋﻥ ﺍﻟﻌﻠﻡ ﺍﻟﻨﺎﻓﻊ ‪ ،‬ﻓﻘﺎل ‪ :‬ﺃﻥ ﺘﻌﺭﻑ ﻗﺩﺭﻙ ﻭﻻ ﺘﺘﻌﺩﻯ‬

‫ﻁﻭﺭﻙ ‪.‬‬

‫ﻭﻗﺎل ﺒﻌﺽ ﺍﻟﻤﺤﻘﻘﻴﻥ ‪ :‬ﺇﺫﺍ ﺃﺨﻁﺄ ﺍﻟﻌﺎﻟﻡ ) ﻻ ﺃﺩﺭﻯ ( ﺃﺼﻴﺒﺕ ﻤﻘﺎﺘﻠﻪ ‪.‬‬

‫ﻴﻌﻨﻰ ﻟﻭ ﻨﺴﻰ ﺍﻟﻌﺎﻟﻡ ﺃﻨﻪ ﻤﻥ ﺍﻟﻁﺒﻴﻌﻰ ﺃﻥ ﻴﻘﻭل ﺃﺤﻴﺎﻨﺎ ‪ :‬ﻻ ﺃﺩﺭﻯ‪ ...‬ﻓﻘﺩ‬

‫ﺃﺼﻴﺏ ﻓﻰ ﻤﻘﺘل ‪ ..‬ﻴﻌﻨﻰ ﻜﺄﻨﻪ ﻁﻌﻥ ﻨﻔﺴﻪ ﺒﺴﻜﻴﻥ ﻓﻰ ﺍﻟﻘﻠﺏ ﻓﻔﺴﺩ ﻭ ﻤﺎﺕ‬

‫‪ ،‬ﺃﻭ ﺒﺭﺼﺎﺼﺔ ﻓﻰ ﺍﻟﻤﺦ ﻓﺎﻨﻔﺠﺭ‪...‬‬

‫ﻓﻠﻭ ﺼﺎﺭ ﻤﺤﺭﺠﺎ ﻤﻥ ﻗﻭل ‪ :‬ﻻ ﺃﺩﺭﻯ ‪ ..‬ﻓﻘﺩ ﻀل ﺴﻭﺍﺀ ﺍﻟﺴﺒﻴل ‪..‬‬

‫ﻭ ﻜﻤﺎ ﻗﻴل ‪ :‬ﻜﺎﻥ ﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟﺢ ﻴﺴﺄل ﺃﺤﺩﻫﻡ ﻋﻥ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﻭﺍﺤﺩﺓ‬

‫ﻓﻴﺩﻓﻊ ﺍﻟﺴﺎﺌل ﺇﻟﻰ ﻏﻴﺭﻩ ‪ ،‬ﺜﻡ ﻴﺩﻓﻌﻪ ﺍﻟﺜﺎﻨﻰ ﺇﻟﻰ ﺁﺨﺭ ‪ ،‬ﺜﻡ ﻜﺫﻟﻙ ﺤﺘﻰ ﻴﺭﺠﻊ‬

‫ﺇﻟﻰ ﺍﻷﻭل ‪!...‬‬

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 ‫ﻭﻜﺎﻥ ﺒﻌﻀﻬﻡ ﺇﺫﺍ ﺴﺌل ﻋﻥ ﻤﺴﺄﻟﺔ ﻴﻘﻭل ﻟﻠﺴﺎﺌل ﺍﺫﻫﺏ ﺒﻬﺎ ﺇﻟﻰ ﺍﻟﻘﺎﻀﻰ‬

‫ﻓﻘﻠﺩﻫﺎ ﻓﻰ ﻋﻨﻘﻪ !‪.‬‬

‫ﻭﻗﺩ ﺴﺌل ﻤﺎﻟﻙ ﻋﻥ ﺍﺜﻨﺘﻴﻥ ﻭﺜﻼﺜﻴﻥ ﻤﺴﺄﻟﺔ ‪ ،‬ﻓﺄﺠﺎﺏ ﻋﻥ ﺜﻼﺙ ﻭﻗﺎل ﻓﻰ‬

‫ﺍﻟﺒﺎﻗﻰ ﻻ ﺃﺩﺭﻯ ‪ ،‬ﻓﻘﺎل ﻟﻪ ﺍﻟﺴﺎﺌل ‪ :‬ﻭﻤﺎ ﺘﻘﻭل ﻟﻠﻨﺎﺱ ؟ ﻓﻘﺎل ﻗل ﻟﻬﻡ ﻗﺎل‬

‫ﻤﺎﻟﻙ ﻻ ﺃﺩﺭﻯ ‪.‬‬

‫ﻭﺃﻴﻀﺎﹰ ﺇﺠﺎﺒﺔ ﻜل ﺴﺎﺌل ﺠﻬل ﻭﻀﺭﺭ ‪ ،‬ﺇﺫ ﻗﺩ ﻴﻜﻭﻥ ﺍﻟﺴﺎﺌل ﻤﺘﻌﻨﺘﺎﹰ ﻻ‬

‫ﻴﺴﺘﺤﻕ ﺠﻭﺍﺒﺎﹰ ‪ ،‬ﻭﻗﺩ ﺘﻜﻭﻥ ﺍﻟﻤﺴﺄﻟﺔ ﺍﻟﺘﻰ ﺴﺄل ﻋﻨﻬﺎ ﻻ ﺘﻠﻴﻕ ﺒﻪ ‪ ،‬ﻷﻨﻪ ﻻ‬

‫ﻴﻔﻬﻤﻬﺎ ﻭﻻ ﻴﻁﻴﻕ ﻤﻌﺭﻓﺘﻬﺎ ﻓﺘﻭﻗﻌﻪ ﻓﻰ ﺍﻟﺤﻴﺭﺓ ﺃﻭ ﺍﻹﻨﻜﺎﺭ ‪ ،‬ﻭﻜﻤﺎ ﻓﻰ ﺍﻷﺜﺭ‪:‬‬

‫" ﻻ ﺘﺅﺘﻭﺍ ﺍﻟﺤﻜﻤﺔ ﻏﻴﺭ ﺃﻫﻠﻬﺎ ﻓﺘﻅﻠﻤﻭﻫﺎ ﻭﻻ ﺘﻤﻨﻌﻭﻫﺎ ﺃﻫﻠﻬﺎ ﻓﺘﻅﻠﻤﻭﻫﻡ "‬

‫ﻭﻓﻰ ﺫﻟﻙ ﻴﻘﻭل ﺍﻟﺸﺎﻋﺭ ‪:‬‬

‫ﺴﺄﻜﺘﻡ ﻋﻠﻤﻰ ﻋﻥ ﺫﻭﻯ ﺍﻟﺠﻬل ﻁﺎﻗﺘﻰ‬

‫ﻭﻻ ﺃﻨﺜﺭ ﺍﻟﺩﺭ ﺍﻟﻨﻔﻴﺱ ﻋﻠﻰ ﺍﻟﺒﻬﻡ‬

‫ﻓﺈﻥ ﻗﺩﺭ ﺍﷲ ﺍﻟﻜﺭﻴﻡ ﺒﻠﻁﻔﻪ‬

‫ﻭﻻﻗﻴﺕ ﺃﻫﻼ ﻟﻠﻌﻠﻭﻡ ﻭﻟﻠﺤﻜﻡ‬

‫ﺒﺫﻟﺕ ﻋﻠﻭﻤﻰ ﻭﺍﺴﺘﻔﺩﺕ ﻋﻠﻭﻤﻬﻡ‬

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 ‫ﻭﺇﻻ ﻓﻤﺨﺯﻭﻥ ﻟﺩﻯ ﻭﻤﻜﺘﺘﻡ‬

‫ﻓﻤﻥ ﻤﻨﺢ ﺍﻟﺠﻬﺎل ﻋﻠﻤﺎ ﺃﻀﺎﻋﻪ‬

‫ﻭﻤﻥ ﻤﻨﻊ ﺍﻟﻤﺴﺘﻭﺠﺒﻴﻥ ﻓﻘﺩ ﺃﻅﻠﻡ‬

‫ﻭ ﺍﻟﻤﻘﺼﻭﺩ ﺒﺎﻟﺠﻬﺎل ﻫﻨﺎ ﺍﻟﺴﻔﻬﺎﺀ ﻭ ﺍﻟﻔﺴﻘﺔ ﺍﻟﺫﻴﻥ ﻗﺩ ﻴﻤﺎﺭﻭﻥ ﺒﺘﻌﻠﻡ‬

‫ﺍﻟﺘﻔﺎﺼﻴل ﻭ ﻴﻔﺘﻨﻭﻥ ﺒﻤﺎ ﻻ ﺘﺩﺭﻜﻪ ﻋﻘﻭﻟﻬﻡ ﻓﻼ ﻴﻨﺒﻐﻰ ﺃﻥ ﻴﻌﻠﻤﻭﺍ ﺇﻻ ﻤﺎ‬

‫ﺘﺩﺭﻜﻪ ﻋﻘﻭﻟﻬﻡ ﻭ ﻤﺎ ﻴﻨﻔﻌﻬﻡ ‪....‬‬

‫ﻭﻜﻤﺎ ﻓﻰ ﺍﻷﺜﺭ ‪ :‬ﺤﺩﺙ ﺍﻟﻨﺎﺱ ﺒﻘﺩﺭ ﻤﺎ ﻴﻔﻬﻤﻭﻥ ‪ ،‬ﺃﺘﺭﻴﺩﻭﻥ ﺃﻥ ﻴﻜﺫﺏ ﺍﷲ‬

‫ﻭﺭﺴﻭﻟﻪ ‪.‬‬

‫ﻭﻗﺩ ﻗﻴل ﻟﻌﺎﻟﻡ ‪:‬‬

‫ﻴﺴﺄﻟﻙ ﺍﻟﺭﺠﻼﻥ ﻓﺘﺠﻴﺏ ﻫﺫﺍ ﺒﺨﻼﻑ ﻤﺎ ﺘﺠﻴﺏ ﺒﻪ ﻫﺫﺍ ؟ ﻓﻘﺎل ‪ :‬ﺍﻟﺠﻭﺍﺏ‬

‫ﻋﻠﻰ ﻗﺩﺭ ﺍﻟﺴﺎﺌل ﻗﺎل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ " :‬ﺃﻤﺭﻨﺎ ﺃﻥ ﻨﺨﺎﻁﺏ ﺍﻟﻨﺎﺱ‬

‫ﻋﻠﻰ ﻗﺩﺭ ﻋﻘﻭﻟﻬﻡ " ﺍ‪.‬ﻫـ‬

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 ‫ﻗﺎل ﺍﻟﻐﺯﺍﻟﻰ ‪ :‬ﻗﺩ ﺘﻀﺭ ﺍﻟﺤﻘﺎﺌﻕ ﺒﺄﻗﻭﺍﻡ ﻜﻤﺎ ﻴﺘﻀﺭﺭ ﺍﻟﺠﻌل ﺒﺎﻟﻭﺭﺩ‬

‫ﻭﺍﻟﻤﺴﻙ ‪.‬‬

‫ﻭﺇﻥ ﻭﺠﺩﺕ ﺍﻟﻁﺎﻟﺏ ﻟﻠﺤﻕ ﻓﻌﻠﻴﻙ ﺇﻥ ﻜﻨﺕ ﻤﻌﻠﻤﺎ ﺃﻥ ﺘﺴﺭﺩ ﺍﻟﻌﻠﻡ ﻭ ﺍﻟﺤﻘﺎﺌﻕ‬

‫ﻤﻊ ﻋﺒﺎﺭﺓ ﺭﻗﻴﻘﺔ ‪ ،‬ﻭﺇﺸﺎﺭﺓ ﻟﻁﻴﻔﺔ ‪ ،‬ﻭﻏﺯل ﺭﻗﻴﻕ ﻟﻜﻰ ﻻ ﻴﻜﻭﻥ ﺠﺎﻓﺎ ﺒﺎﺭﺩﺍ‬

‫‪ ،‬ﻻ ﻴﺭﻗﻕ ﺍﻟﻘﻠﺏ ﻭ ﻻ ﻴﻭﻗﻅ ﺍﻟﺫﻫﻥ ‪..‬‬

‫ﻤﺎ ﻫﻰ ‪ :‬ﺩﺍﺭ ﺍﻟﻐﺭﻭﺭ؟‬

‫ﻗﻠﺕ ‪ :‬ﻻﺸﻙ ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﺴﻡ ﻫﺫﻩ ﺍﻟﺩﺍﺭ ﺒﺩﺍﺭ ﺍﻟﻐﺭﻭﺭ ‪ ،‬ﻭﺤﻜﻡ ﻋﻠﻰ‬

‫ﺍﻟﻤﻐﺭﻭﺭ ﺒﺎﻟﻬﻼﻙ ﻭﺍﻟﺜﺒﻭﺭ ‪ ،‬ﻓﻬﻰ ﺩﺍﺭ ﺩﻨﻴﺔ ﺩﺍﻨﻴﺔ ‪ ،‬ﺯﺍﺌﻠﺔ ﻓﺎﻨﻴﺔ ‪ ،‬ﻓﻠﺫﻟﻙ‬

‫ﺴﻤﻴﺕ ﺍﻟﺩﻨﻴﺎ ‪ :‬ﺇﻤﺎ ﻟﺩﻨﻭﻫﺎ ﻭﺇﻤﺎ ﻟﺩﻨﺎﺀﺘﻪ ‪ ،‬ﻓﻬﻰ ﻀﻴﻘﺔ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ‪،‬‬

‫ﻭﺭﺴﻡ ﺍﻵﺨﺭﺓ ﺒﺩﺍﺭ ﺍﻟﻘﺭﺍﺭ ‪ ،‬ﻓﻬﻰ ﻤﺤل ﻅﻬﻭﺭ ﺍﻷﻨﻭﺍﺭ ‪ ،‬ﻭﺍﻨﻜﺸﺎﻑ‬

‫ﺍﻷﺴﺭﺍﺭ ‪ ، ،‬ﻤﺤل ﺍﻟﻨﻅﺭﺓ ﻭﺍﻟﺤﺒﻭﺭ ‪ ،‬ﻭﺩﻭﺍﻡ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺴﺭﻭﺭ ‪ ،‬ﻤﺤل‬

‫ﺸﻬﻭﺩ ﺍﻷﺤﺒﺎﺏ ﻭﺭﻓﻊ ﺍﻟﺤﺠﺎﺏ ‪ ،‬ﻨﻌﻴﻤﻬﺎ ﺩﺍﺌﻡ ﻭﻭﺠﻭﺩﻫﺎ ﻋﻠﻰ ﺍﻟﺩﻭﺍﻡ ﻗﺎﺌﻡ ‪،‬‬

‫ﻓﻠﺫﻟﻙ ﺠﻌﻠﻬﺎ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻤﺤﻼ ﻟﺠﺯﺍﺀ ﻋﺒﺎﺩﻩ ﺍﻟﻤﺅﻤﻨﻴﻥ ‪ ،‬ﻭﻤﻘﻌﺩ ﺼﺩﻕ‬

‫ﻟﻠﻨﺒﻴﻴﻥ ﻭﺍﻟﺼﺩﻴﻘﻴﻥ ﻭﻟﻡ ﻴﺭﺽ ﺴﺒﺤﺎﻨﻪ ﺃﻥ ﻴﺠﺎﺯﻴﻬﻡ ﻓﻰ ﺩﺍﺭ ﻻ ﺒﻘﺎﺀ ﻟﻬﺎ ‪،‬‬

‫ﻀﻴﻘﺔ ﺍﻟﺯﻤﺎﻥ ﻭﺍﻟﻤﻜﺎﻥ ‪،‬ﻭﻤﺤل ﺍﻷﻗﺩﺍﺭ ﻭﺍﻷﻏﻴﺎﺭ ﻭﺍﻟﺫل ﻭﺍﻟﻬﻭﺍﻥ ﻷﻨﻬﺎ‬

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 ‫ﻀﻴﻘﺔ ﻻ ﺘﺴﻊ ﻤﺎ ﻴﺭﻴﺩ ﺃﻥ ﻴﻌﻁﻴﻬﻡ ﻭ ﻴﻜﺭﻤﻬﻡ ﺒﻪ ﺘﻌﺎﻟﻰ ﺯﻤﺎﻨﺎ ﻭﻻ ﻤﻜﺎﻨﺎ‬

‫ﻷﻥ ﺃﺩﻨﻰ ﺃﻫل ﺍﻟﺠﻨﺔ ﻴﻤﻠﻙ ﻗﺩﺭ ﺍﻟﺩﻨﻴﺎ ﻋﺸﺭ ﻤﺭﺍﺕ‪ ،‬ﻓﻜﻴﻑ ﺒﺄﻋﻼﻫﻡ ؟ ﻗﺎل‬

‫ﺘﻌﺎﻟﻰ ‪:‬‬

‫) ﻓﻼ ﺘﻌﻠﻡ ﻨﻔﺱ ﻤﺎ ﺃﺨﻔﻰ ﻟﻬﻡ ﻤﻥ ﻗﺭﺓ ﺃﻋﻴﻥ ﺠﺯﺍﺀ ﺒﻤﺎ ﻜﺎﻨﻭﺍ ﻴﻌﻤﻠﻭﻥ (‬

‫ﻭﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﻴﻘﻭل ﺍﷲ ﺘﺒﺎﺭﻙ ﻭﺘﻌﺎﻟﻰ ‪ :‬ﺃﻋﺩﺩﺕ ﻟﻌﺒﺎﺩﻯ‬

‫ﺍﻟﺼﺎﻟﺤﻴﻥ ﻤﺎ ﻻ ﻋﻴﻥ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﺴﻤﻌﺕ ﻭﻻ ﺨﻁﺭ ﻋﻠﻰ ﻗﻠﺏ ﺒﺸﺭ " ‪.‬‬

‫ﻭﻷﻨﻪ ﺠل ﻭﻋﻼ ﻋﻅﻡ ﺃﻗﺩﺍﺭ ﻋﺒﺎﺩﻩ ﺍﻟﻤﺅﻤﻨﻴﻥ ﻭﺍﻟﻤﻘﺭﺒﻴﻥ ﺃﻥ ﻴﺠﺎﺯﻴﻬﻡ ﻓﻰ‬

‫ﺩﺍﺭ ﻻ ﺒﻘﺎﺀ ﻟﻬﺎ ﻓﻌﻤﺎﺭﺘﻬﺎ ﺨﺭﺍﺏ ‪ ،‬ﻭﻭﺠﻭﺩﻫﺎ ﺴﺭﺍﺏ ‪ .‬ﻓﻔﻰ ﺒﻌﺽ ﺍﻷﺨﺒﺎﺭ‬

‫‪ :‬ﻟﻭ ﻜﺎﻨﺕ ﺍﻟﺩﻨﻴﺎ ﻤﻥ ﺫﻫﺏ ﻴﻔﻨﻰ ﻭﺍﻵﺨﺭﺓ ﻤﻥ ﺨﺯﻑ ﻴﺒﻘﻰ ﻻﺨﺘﺎﺭ ﺍﻟﻌﺎﻗل‬

‫ﺍﻟﺫﻯ ﻴﺒﻘﻰ ﻋﻠﻰ ﺍﻟﺫﻯ ﻻ ﻴﺒﻘﻰ ﺍ‪.‬ﻫـ ﻻ ﺴﻴﻤﺎ ﺒﺎﻟﻌﻜﺱ ‪ .‬ﻓﺎﻵﺨﺭﺓ ﻤﻥ ﺫﻫﺏ‬

‫ﻴﺒﻘﻰ ‪ ،‬ﻭﺍﻟﺩﻨﻴﺎ ﻤﻥ ﺨﺯﻑ ﻴﻔﻨﻰ ‪ ،‬ﻓﻼ ﻴﺨﺘﺎﺭﻫﺎ ﺇﻻ ﻤﻥ ﺤﻜﻡ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﺒﺎﻟﺸﻘﺎﺀ ﻭﺍﻟﻌﻨﺎﺀ ‪.‬‬

‫ﻭﺍﻟﺨﺯﻑ ‪ :‬ﺍﻟﻁﻴﻥ ﺍﻟﻤﺼﻨﻭﻉ ﻟﻠﺒﻨﺎﺀ ﻭﻫﻭ ﺍﻵﺠﺭ ‪.‬‬

‫ﻭﻓﻰ ﺃﺜﺭ ﺁﺨﺭ ‪ " :‬ﺃﻻ ﻭﺇﻥ ﺍﻟﺴﻌﻴﺩ ﻤﻥ ﺍﺨﺘﺎﺭ ﺒﺎﻗﻴﺔ ﻴﺩﻭﻡ ﻨﻌﻴﻤﻬﺎ )ﺍﻟﺠﻨﺔ(‬

‫ﻋﻠﻰ ﻓﺎﻨﻴﺔ ﻻ ﻴﻨﻔﻙ ﻋﺫﺍﺒﻬﺎ )ﺍﻟﺩﻨﻴﺎ ( ‪ ،‬ﻭﻗﺩﻡ ) ﺒﺫل ﻭ ﺃﻋﻁﻰ ( ﻟﻤﺎ ﻴﻘﺩﻡ‬

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 ‫ﻋﻠﻴﻪ )ﻴﺩﺨل ﻋﻠﻰ ﻤﺴﺘﻘﺒﻠﻪ ﺍﻟﺤﻘﻴﻘﻰ ﻴﻭﻡ ﺍﻟﺤﺴﺎﺏ ( ﻤﻤﺎ ﻫﻭ ﺍﻵﻥ ﻓﻰ‬

‫ﻴﺩﻩ ) ﻤﺎﻟﻪ ( ﻗﺒل ﺃﻥ ﻴﺨﻠﻔﻪ )ﻴﻭﺭﺜﻪ ( ﻟﻤﻥ ﻴﺴﻌﺩ ﺒﺈﻨﻔﺎﻗﻪ ) ﺍﻟﻭﺭﺜﺔ ﻓﻰ‬

‫ﺍﻟﺩﻨﻴﺎ ( ﻭﻗﺩ ﺸﻘﻰ )ﺘﻌﺏ ﻭ ﺴﻴﻌﺎﻗﺏ ﺇﻥ ﻟﻡ ﻴﻜﻥ ﺃﺩﻯ ﺤﻘﻪ ( ﻫﻭ ﺒﺠﻤﻌﻪ‬

‫ﻭﺍﺤﺘﻜﺎﺭﻩ " ﺍ‪.‬ﻫـ ‪.‬‬

‫ﻭﻭﺭﺩ ﺃﻴﻀﺎ " ﺤﻠﻭﺍ ﺃﻨﻔﺴﻜﻡ ﺒﺎﻟﻁﺎﻋﺔ ‪ ،‬ﻭﺃﻟﺒﺴﻭﻫﺎ ﻗﻨﺎﻉ ﺍﻟﻤﺨﺎﻓﺔ ‪ ،‬ﻭﺍﺠﻌﻠﻭﺍ‬

‫ﺁﺨﺭﺘﻜﻡ ﻷﻨﻔﺴﻜﻡ ‪ ،‬ﻭﺴﻌﻴﻜﻡ ﻟﻤﺴﺘﻘﺭﻜﻡ ‪ :‬ﻭﺍﻋﻠﻤﻭﺍ ﺃﻨﻜﻡ ﻋﻥ ﻗﻠﻴل ﺭﺍﺤﻠﻭﻥ ‪،‬‬

‫ﻭﺇﻟﻰ ﺍﷲ ﺴﺎﺌﺭﻭﻥ ‪ ،‬ﻭﻻ ﻴﻐﻨﻰ ﻋﻨﻜﻡ ﻫﻨﺎﻟﻙ ﺇﻻ ﺼﺎﻟﺢ ﻋﻤل ﻗﺩﻤﺘﻤﻭﻩ ‪ ،‬ﺃﻭ‬

‫ﺤﺴﻥ ﺜﻭﺍﺏ ﺠﺯﻴﺘﻤﻭﻩ ‪ ،‬ﺇﻨﻜﻡ ﺇﻨﻤﺎ ﺘﻘﺩﻤﻭﻥ ﻋﻠﻰ ﻤﺎ ﻗﺩﻤﺘﻡ ﻭﺘﺠﺎﺯﻭﻥ ﻋﻠﻰ‬

‫ﻤﺎ ﺃﺴﻠﻔﺘﻡ ‪ ،‬ﻓﻼ ﺘﺨﺩﻋﻨﻜﻡ ﺯﺨﺎﺭﻑ ﺩﻨﻴﺎ ﺩﻨﻴﺔ ﻋﻥ ﻤﺭﺍﺘﺏ ﺠﻨﺎﺕ ﻋﺎﻟﻴﺔ ‪،‬‬

‫ﻓﻜﺄﻥ ﻗﺩ ﻜﺸﻑ ﺍﻟﻘﻨﺎﻉ ﻭﺍﺭﺘﻔﻊ ﺍﻻﺭﺘﻴﺎﺏ ‪ ،‬ﻭﻻﻗﻰ ﻜل ﺍﻤﺭﺉ ﻤﺴﺘﻘﺭﻩ ﻭﻋﺭﻑ‬

‫ﻤﺜﻭﺍﻩ ﻭﻤﻨﻘﻠﺒﻪ "ﺍ‪.‬ﻫـ‬

‫ﺜﻡ ﺇﻥ ﺍﻟﺠﺯﺍﺀ ﻋﻠﻰ ﺍﻟﻌﻤل ﻴﻜﻭﻥ ﺒﺸﺭﻁ ﻜﻭﻨﻪ ﻤﻘﺒﻭﻻ ﻭﻗﺒﻭﻟﻪ ﻤﻐﻴﺏ ‪ ،‬ﻟﻜﻥ‬

‫ﻟﻪ ﻋﻼﻤﺎﺕ ﻴﻌﺭﻑ ﺒﻬﺎ‬

‫‪ ] :‬ﻤﻥ ﻭﺠﺩ ﺜﻤﺭﺓ ﻋﻤﻠﻪ ﻋﺎﺠﻼﹰ ﻓﻬﻭ ﺒﺸﺭﻯ ﻋﻠﻰ ﻭﺠﻭﺩ ﺍﻟﻘﺒﻭل ﺁﺠﻼ [ ‪.‬‬

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 ‫ﻗﻠﺕ ‪ :‬ﺜﻤﺭﺓ ﺍﻟﻌﻤل ﻫﻰ ﻟﺫﻴﺫ ﺍﻟﻁﺎﻋﺔ ‪ ،‬ﻭﺤﻼﻭﺓ ﺍﻟﻤﻨﺎﺠﺎﺓ ‪ ،‬ﻭﺃﻨﺱ ﺍﻟﻘﻠﺏ‬

‫ﺒﺎﻟﻤﺭﺍﻗﺒﺔ ‪ ،‬ﻭﻓﺭﺡ ﺍﻟﺭﻭﺡ ﺒﺎﻟﻌﺒﺎﺩﺓ ‪.‬‬

‫ﻭﺩﻟﻴل ﻭﺠﻭﺩﻩ ﻫﺫﻩ ﺍﻟﺜﻤﺭﺓ ﺍﻟﻨﺸﺎﻁ ﻓﻰ ﺍﻟﻨﻬﻭﺽ ﺇﻟﻴﻬﺎ ﻭﺍﻹﻏﺘﺒﺎﻁ ﺒﻬﺎ‬

‫ﻭﺍﻟﻤﺩﺍﻭﻤﺔ ﻋﻠﻴﻬﺎ ﻭﺯﻴﺎﺩﺓ ﺍﻟﻌﻁﺎﺀ ﻓﻴﻬﺎ ) ﻓﺄﻤﺎ ﻤﻥ ﺃﻋﻁﻰ ﻭ ﺍﺘﻘﻰ ﻭﺼﺩﻕ‬

‫ﺒﺎﻟﺤﺴﻨﻰ ﻓﺴﻨﻴﺴﺭﻩ ﻟﻠﻴﺴﺭﻯ ( ﻓﺘﻠﻙ ﺍﻵﻴﺎﺕ ﻟﺘﺒﺸﻴﺭ ﺍﻟﻌﺎﻤل ﻟﻴﻜﻭﻥ ﻋﻨﺩﻩ‬

‫ﺃﻤل ﻭ ﻓﺭﺤﺔ ﻭ ﺸﻭﻕ ﻟﻠﺠﺎﺌﺯﺓ ﺒﺭﺅﻴﺔ ﺠﻤﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ﻭ ﺍﻟﺘﻤﺘﻊ ﺒﺠﻨﺔ ﻋﺩﻥ‬

‫‪،‬ﻓﺎﻟﻘﺭﺀﺍﻥ ﺃﻋﻁﺎﻙ ﺍﻷﻤل ‪ ...‬ﻭ ﺍﻟﺤﻴﺎﺓ ﺒﻼ ﺃﻤل ﺸﺊ ﻜﺌﻴﺏ ‪ ،‬ﻭ ﺍﻟﺒﺸﺭﻯ‬

‫ﻫﻰ ﻋﻼﻤﺔ ﺤﻠﻭل ﺍﻟﻬﺩﺍﻴﺔ ﻓﻰ ﺍﻟﻘﻠﺏ ‪ .‬ﻗﺎل ﺘﻌﺎﻟﻰ‪ ) :‬ﻭﻴﺯﻴﺩ ﺍﷲ ﺍﻟﺫﻴﻥ‬

‫ﺍﻫﺘﺩﻭﺍ ﻫﺩﻯ (‬

‫ﻨﺸﻁﺕ ﻟﻠﻌﺒﺎﺩﺓ ﺍﻷﻋﻀﺎﺀ‬ ‫ﻭﺇﺫﺍ ﺤﻠﺕ ﺍﻟﻬﺩﺍﻴﺔ ﻗﻠﺒﺎ‬

‫ﻓﻤﻥ ﺭﺃﻴﻨﺎﻩ ﻓﻰ ﺯﻴﺎﺩﺓ ﺍﻷﻋﻤﺎل ‪ ،‬ﻭﺍﻟﺘﺭﻗﻰ ﻓﻰ ﺍﻷﺤﻭﺍل ﺍﻟﺘﻌﺒﺩﻴﺔ ﻤﻥ ﻤﺴﻠﻡ‬

‫ﺇﻟﻰ ﻤﺅﻤﻥ ﺘﻘﻰ ﺇﻟﻰ ﻤﺤﺴﻥ ﻭﺭﻉ ﻤﺭﺍﻗﺏ ﷲ ﺘﻌﺎﻟﻰ )ﻓﻴﻤﺎ ﻴﺒﺩﻭ ﻤﻥ ﺨﻠﻘﻪ ﻭ‬

‫ﻟﻨﺎ ﺍﻟﻅﺎﻫﺭ ﻓﻘﻁ ( ‪ ،‬ﻓﻘﺩ ﻭﺠﺩ ﻟﻌﻠﻤﻪ ﺜﻤﺭﺓ ‪ ،‬ﻓﻬﻰ ﺒﺸﺎﺭﺓ ﻋﻠﻰ ﻗﺒﻭﻟﻪ ﺃﻤﺎ‬

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 ‫ﺍﻟﺤﻘﻴﻘﺔ ﻓﺎﷲ ﺃﻋﻠﻡ ﺒﻬﺎ ‪ ،‬ﻭﻤﻥ ﺭﺃﻴﻨﺎﻩ ﺍﻨﻘﻁﻊ ﻋﻥ ﻋﻤﻠﻪ ﺃﻭ ﻨﻘﺹ ﻤﻥ‬

‫ﺃﺤﻭﺍﻟﻪ ‪ ،‬ﺨﻔﻨﺎ ﻋﻠﻴﻪ ﻋﺩﻡ ﻗﺒﻭل ﺃﻋﻤﺎﻟﻪ ‪.‬‬

‫ﻭ ﺍﻟﻤﺅﻤﻥ ﻴﻜﺘﻔﻰ ﺒﺎﷲ ﻭ ﻴﻅﻬﺭ ﻤﻨﻪ ﺍﻻﺴﺘﻐﻨﺎﺀ ﺒﻪ ﺴﺒﺤﺎﻨﻪ ﻋﻤﺎ ﺴﻭﺍﻩ ‪.‬‬

‫* ﻓﺎﻟﺤﻴﺎﺓ ﺍﻟﻁﻴﺒﺔ ﻭ ﺍﻨﺘﻔﺎﺀ ﺍﻟﺤﺯﻥ ﺭﻏﻡ ﺍﻷﻫﻭﺍل ﺒﺴﺒﺏ ﺍﻟﻔﺭﺡ ﺒﺎﻟﻤﻨﺔ‬

‫ﺍﻟﺭﺒﺎﻨﻴﺔ ‪.‬‬

‫) ﻤﻥ ﻋﻤل ﺼﺎﻟﺤﺎ ﻤﻥ ﺫﻜﺭ ﺃﻭ ﺃﻨﺜﻰ ﻭﻫﻭ ﻤﺅﻤﻥ ﻓﻠﻨﺤﻴﻴﻨﻪ ﺤﻴﺎﺓ ﻁﻴﺒﺔ (‬

‫ﻗﻴل ﻫﻰ ﺍﻟﻘﻨﺎﻋﺔ ‪ ،‬ﻭﻗﻴل ﻫﻰ ﺍﻟﺭﻀﺎ ﻭﺍﻟﺘﺴﻠﻴﻡ ‪.‬‬

‫* ﻤﻴﺯﺍﻥ ﻤﻘﺎﺩﻴﺭ ﺍﻷﻋﻤﺎل ﻫﻭ ﻤﻴﺯﺍﻥ ﺍﻟﺭﺠﺎل ﻭ ﺍﻟﻨﺴﺎﺀ ‪:‬‬

‫• ﻜﻤﺎ ﻗﻠﻨﺎ ﻤﻴﺯﺍﻥ ﺍﻟﻌﻤل ﺍﻟﻤﻘﺒﻭل ﻤﻥ ﺍﻟﻤﺭﺩﻭﺩ ﺴﺎﺒﻘﺎ ﻓﻤﺎ ﻤﻴﺯﺍﻥ‬

‫ﺍﻟﻌﺎﻤل ﺍﻟﻤﺤﺒﻭﺏ ﻤﻥ ﺍﻟﻤﻁﺭﻭﺩ؟‬

‫• ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺘﻌﺭﻑ ﻗﺩﺭﻙ ﻋﻨﺩﻩ ﻓﺎﻨﻅﺭ ﻓﻲ ﻤﺎﺫﺍ ﻴﻘﻴﻤﻙ ؟ ‪.‬‬

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 ‫ﻓﺈﻥ ﻜﻨﺕ ﺘﻤﺘﺜل ﺃﻤﺭﻩ ﻭﺘﺠﺘﻨﺏ ﻨﻬﻴﻪ ﻭﺘﺴﺎﺭﻉ ﻓﻰ ﻤﺭﻀﺎﺘﻪ ﻭﺘﺘﺤﺒﺏ ﺇﻟﻰ‬

‫ﺃﻭﻟﻴﺎﺌﻪ ﻭﺃﺤﺒﺎﺌﻪ ﻓﺄﻨﺕ ﻤﻥ ﺍﻟﻤﻜﺭﻤﻴﻥ ‪ ،‬ﻭﺇﻥ ﻜﻨﺕ ﺘﺘﻬﺎﻭﻥ ﻓﻰ ﺃﻤﺭﻩ‬

‫ﻭﺘﺘﺴﺎﻫل ﻓﻰ ﻨﻭﺍﻫﻴﻪ ﻭﺘﺘﻜﺎﺴل ﻋﻥ ﻁﺎﻋﺘﻪ ﻭﺘﻬﺘﻙ ﺤﺭﻤﺎﺘﻪ ﻭﺘﻌﺎﺩﻯ‬

‫ﺃﻭﻟﻴﺎﺀﻩ ﻓﺄﻨﺕ – ﻭﺍﷲ ‪ -‬ﻤﻥ ﺍﻟﻤﻬﺎﻨﻴﻥ ﺍﻟﻤﺤﺭﻭﻤﻴﻥ ﺍﻟﻤﻁﺭﻭﺩﻴﻥ ﺇﻻ ﺇﻥ‬

‫ﺘﺩﺍﺭﻜﺘﻙ ﻋﻨﺎﻴﺔ ﻤﻥ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ ﺒﺎﻟﺘﻭﺒﺔ ‪.‬‬

‫*‪ ":‬ﻤﻥ ﺃﺭﺍﺩ ﺃﻥ ﻴﻌﻠﻡ ﻤﺎﻟﻪ ﻋﻨﺩ ﺍﷲ ﻓﻠﻴﻨﻅﺭ ﻤﺎ ﷲ ﻋﻨﺩﻩ"‬

‫* " ﻤﻥ ﺃﺭﺍﺩ ﺃﻥ ﻴﻌﻠﻡ ﻤﻨﺯﻟﺘﻪ ﻋﻨﺩ ﺍﷲ ﻓﻠﻴﻨﻅﺭ ﻜﻴﻑ ﻤﻨﺯﻟﺔ ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻥ‬

‫ﻗﻠﺒﻪ ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻴﻨﺯل ﺍﻟﻌﺒﺩ ﺤﻴﺙ ﺃﻨﺯﻟﻪ ﺍﻟﻌﺒﺩ ﻤﻥ ﻨﻔﺴﻪ " ‪.‬‬

‫ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ) :‬ﻓﺄﻤﺎ ﻤﻥ ﺃﻋﻁﻰ ﻭﺍﺘﻘﻰ ﻭﺼﺩﻕ ﺒﺎﻟﺤﺴﻨﻰ ﻓﺴﻨﻴﺴﺭﻩ‬

‫ﻟﻠﻴﺴﺭﻯ ( ﺍﻵﻴﺔ ﻭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻋﻠﻡ ‪.‬‬

‫ﺜﻡ ﺫﻜﺭ ﻤﻴﺯﺍﻨﺎ ﺁﺨﺭ ﺘﻌﺭﻑ ﺒﻪ ﺍﻟﻤﻘﺭﺒﻴﻥ ﻭﺍﻷﻏﻨﻴﺎﺀ ﺍﻟﺸﺎﻜﺭﻴﻥ ﻓﻘﺎل ‪ ] :‬ﻤﺘﻰ‬

‫ﺭﺯﻗﻙ ﺍﻟﻁﺎﻋﺔ ﻭﺍﻟﻐﻨﻰ ﺒﻪ ﺴﺒﺤﺎﻨﻪ ‪ ،‬ﻓﺎﻋﻠﻡ ﺃﻨﻪ ﻗﺩ ﺃﺴﺒﻎ ﻋﻠﻴﻙ ﻨﻌﻤﻪ ﻅﺎﻫﺭﺓ‬

‫ﻭﺒﺎﻁﻨﺔ [ ‪.‬‬

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 ‫ﻭﻗﻴل ﺍﻟﻨﻌﻤﺔ ﻫﻰ ﻤﺎ ﻁﻬﺭﻙ ﻤﻥ ﺍﻟﻌﻼﺌﻕ ‪ ،‬ﻭﻗﻁﻌﻙ ﻋﻥ ﺍﻟﺨﻼﺌﻕ ‪ ،‬ﻭﺒﺎﷲ‬

‫ﺍﻟﺘﻭﻓﻴﻕ ‪. .‬‬

‫ﺤﺴﻨﺎ ‪ .....‬ﻤﺎ ﻋﻼﻤﺎﺕ ﺍﻻﻏﺘﺭﺍﺭ ؟‬

‫] ﺍﻟﺤﺯﻥ ﻋﻠﻰ ﻓﻘﺩﺍﻥ ﺍﻟﻁﺎﻋﺔ ﻤﻊ ﻋﺩﻡ ﺍﻟﻨﻬﻭﺽ ﺇﻟﻴﻬﺎ ﻤﻥ ﻋﻼﻤﺎﺕ‬

‫ﺍﻹﻏﺘﺭﺍﺭ [ ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﺍﻟﺤﺯﻥ ﻫﻭ ﺍﻟﺘﺤﺴﺭ ﻋﻠﻰ ﺸﺊ ‪ ،‬ﻓﺈﻥ ﻟﻡ ﺘﺤﺼﻠﻪ ﻭﻨﺩﻤﺕ ﻋﻠﻰ ﻋﺩﻡ‬

‫ﺘﺤﺼﻴﻠﻪ ﺃﻭ ﺍﻟﺘﻭﺠﻊ ﻋﻠﻰ ﺸﺊ ﻤﻨﻌﺕ ﻤﻨﻪ ﻭﻟﻡ ﺘﻘﺩﺭ ﻋﻠﻰ ﺘﺤﺼﻴﻠﻪ ‪ ،‬ﻓﺈﻥ‬

‫ﻜﺎﻥ ﺤﺯﻨﻙ ﻋﻠﻰ ﺸﺊ ﻤﻨﻌﺕ ﻤﻨﻪ ﺤﺯﻨﺎ ﺇﻴﺠﺎﺒﻴﺎ ﻭﻨﻬﻀﺕ ﺇﻟﻰ ﺃﺴﺒﺎﺒﻪ‬

‫ﺍﻟﻤﻭﺼﻠﺔ ﺇﻟﻴﻪ ﻭ ﺘﺤﺭﻜﺕ ﺒﺎﻟﻌﻤل ﺇﻟﻴﻪ ﻓﻬﻭ ﺤﺯﻥ ﺍﻟﺼﺎﺩﻗﻴﻥ ‪.‬‬

‫ﻭﻓﻴﻪ ﻗﻴل ‪ :‬ﻴﻘﻁﻊ ﺼﺎﺤﺏ ﺍﻟﺤﺯﻥ ﻓﻰ ﺸﻬﺭ ﻤﺎ ﻴﻘﻁﻌﻪ ﻏﻴﺭﻩ ﻓﻰ ﺴﻨﻴﻥ ‪،‬‬

‫ﻭﺇﻥ ﻟﻡ ﺘﻨﻬﺽ ﺇﻟﻰ ﺃﺴﺒﺎﺒﻪ ﻓﻬﻭ ﺤﺯﻥ ﺍﻟﻜﺎﺫﺒﻴﻥ ‪ ،‬ﻭﺇﻥ ﻜﺎﻥ ﻋﻠﻰ ﻤﺎ ﻓﺎﺕ‬

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 ‫ﻭﻨﻬﻀﺕ ﺇﻟﻰ ﺍﺴﺘﺩﺭﺍﻙ ﻤﺎ ﻴﻤﻜﻥ ﺍﺴﺘﺩﺭﺍﻜﻪ ﻓﻬﻭ ﺤﺯﻥ ﺍﻟﺼﺎﺩﻗﻴﻥ ‪ ،‬ﻭﺇﻥ ﻟﻡ‬

‫ﺘﻨﻬﺽ ﺇﻟﻰ ﺍﺴﺘﺩﺭﺍﻜﻪ ﻓﻬﻭ ﺤﺯﻥ ﺍﻟﻌﺎﺠﺯﻴﻥ ﺍﻟﻤﺩﻋﻴﻥ ﺍﻟﻤﻤﺜﻠﻴﻥ ‪...‬‬

‫ﻭﻗﺩ ﺴﻤﻌﺕ ﺍﻤﺭﺍﺓ ﻋﺎﺒﺩﺓ ﺭﺠﻼ ﻴﻘﻭل ﻭﺍﺤﺯﻨﺎﻩ ‪ ،‬ﻓﻘﺎﻟﺕ ﻟﻪ ‪ :‬ﻗل ﻭﺍﻗﻠﺔ‬

‫ﺤﺯﻨﺎﻩ ‪ ،‬ﻓﻠﻭ ﻜﺎﻥ ﺤﺯﻨﻙ ﺼﺎﺩﻗﺎ ﻟﻡ ﻴﺘﻬﻴﺄ ﻟﻙ ﺃﻥ ﺘﺘﻨﻔﺱ ‪...‬‬

‫ﻓﻠﻭ ﺼﺩﻗﺕ ﻟﻌﻤﻠﺕ ﻭ ﻟﻡ ﺘﻜﺘﻑ ﺒﺎﻟﻜﻼﻡ ﻤﺎ ﻟﻡ ﻴﺸل ﺃﺭﻜﺎﻨﻙ ﺍﻷﺴﻰ ‪.‬‬

‫ﻭﻗﺎل ﺃﺒﻭ ﺴﻠﻴﻤﺎﻥ ﺍﻟﺩﺍﺭﺍﻨﻰ ‪ :‬ﻟﻴﺱ ﺍﻟﺒﻜﺎﺀ ﺒﺘﻌﺼﻴﺭ ﺍﻟﻌﻴﻭﻥ ‪ ،‬ﺇﻨﻤﺎ ﺍﻟﺒﻜﺎﺀ‬

‫ﺃﻥ ﺘﺘﺭﻙ ﺍﻷﻤﺭ ﺍﻟﺫﻯ ﺘﺒﻜﻰ ﻋﻠﻴﻪ ‪.‬‬

‫ﻭﻗﻴل ‪ :‬ﻻ ﻴﻐﺭﻨﻙ ﺒﻜﺎﺀ ﺍﻟﺭﺠل ‪ ،‬ﻓﺈﻥ ﺇﺨﻭﺓ ﻴﻭﺴﻑ ﺠﺎﺀﻭﺍ ﺃﺒﺎﻫﻡ ﻋﺸﺎﺀ‬

‫ﻴﺒﻜﻭﻥ ‪ ،‬ﻭﻗﺩ ﻓﻌﻠﻭﺍ ﻤﺎ ﻓﻌﻠﻭﺍ ﺍ‪.‬ﻫـ‬

‫ﻓﻼ ﺘﻐﺘﺭ ﺒﺩﻤﻭﻋﻙ ‪..‬‬

‫ﻓﺎﻻﻏﺘﺭﺍﺭ ﻗﺒﻭل ﺍﻟﻐﺎﺭ ‪ ،‬ﻭﺍﻻﻨﻘﻴﺎﺩ ﺇﻟﻰ ﻏﺭﻭﺭﻩ ﻭﺨﺩﻋﻪ ‪.‬‬

‫ﻭﺍﻟﺤﺯﻥ ﻴﻨﻘﺴﻡ ﺇﻟﻰ ‪:‬‬

‫ﺤﺯﻥ ﺍﻟﻜﺎﺫﺒﻴﻥ ‪ ،‬ﻭﺤﺯﻥ ﺍﻟﺼﺎﺩﻗﻴﻥ ﺍﻟﺼﺩﻴﻘﻴﻥ ‪ .‬ﻓﺤﺯﻥ ﺍﻟﻜﺎﺫﺒﻴﻥ ‪ :‬ﻫﻭ ﻤﺎ‬

‫ﺘﻘﺩﻡ ﻤﻥ ﻋﺩﻡ ﺍﻟﻨﻬﻭﺽ ﻭﺍﻻﺴﺘﺩﺭﺍﻙ ﻟﻤﺎ ﻓﺎﺕ ﻭﺤﺯﻥ ﺍﻟﺼﺎﺩﻗﻴﻥ ﻫﻭ ﺍﻟﺤﺯﻥ‬

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 ‫ﺍﻟﻤﺼﺤﻭﺏ ﺒﺎﻟﺠﺩ ﻭﺍﻻﺠﺘﻬﺎﺩ ‪ ،‬ﻭﺍﻟﻌﻤل ﻭ ﺍﻏﺘﻨﺎﻡ ﻤﺎ ﺒﻘﻰ ﻤﻥ ﺍﻷﻭﻗﺎﺕ‬

‫ﻹﺴﺘﺩﺭﺍﻙ ﻤﺎ ﻓﺎﺕ ﻭﺍﻟﺤﺯﻥ ﻋﻠﻰ ﻓﻭﺍﺕ ﺍﻷﻭﻗﺎﺕ ‪ ،‬ﺃﻭ ﺤﺼﻭل ﺸﺊ ﻤﻥ‬

‫ﺍﻟﻐﻔﻼﺕ ﺃﻭ ﻭﻗﻭﻉ ﻤﻴل ﺃﻭ ﺭﻜﻭﻥ ﺇﻟﻰ ﺍﻟﺤﻅﻭﻅ ﻭﺍﻟﺸﻬﻭﺍﺕ ‪،‬‬

‫ﻓﻬل ﻨﺤﻥ ﺤﺯﺍﻨﻰ ﻟﻸﺒﺩ ؟‬

‫‪ ....‬ﺇﻻ ﺃﻥ ﺤﺯﻨﻬﻡ ﻻ ﻴﺩﻭﻡ‪ ،‬ﺇﺫﻥ ﻻ ﻴﻘﻔﻭﻥ ﻤﻊ ﺸﺊ ﻤﻨﻪ ﺇﻻ ﻤﺎ ﻴﻜﻔﻴﻬﻡ‬

‫ﻟﺩﻓﻊ ﺍﻟﺸﻴﻁﺎﻥ ﻭ ﻗﻴﺎﻡ ﺍﻟﻠﻴل ﻭ ﺍﻟﻤﻜﺎﺒﺩﺓ ﻭﻻ ﻴﻘﺒﻀﻬﻡ ﺸﺊ ﻓﻠﻴﺱ ﺤﺯﻥ‬

‫ﺍﻟﻜﺌﻴﺏ ﺒل ﺤﺯﻥ ﺍﻟﻤﻘﺼﺭ ﺍﻟﻤﺴﺘﺒﺸﺭ ﻓﺒﻴﻥ ﺍﻟﺨﻭﻑ ﻤﻥ ﺍﷲ ﻭ ﺍﻷﻤل ﻓﻴﻪ‬

‫ﺴﺒﺤﺎﻨﻪ ﻴﺤﻴﺎ ﺍﻟﻤﺅﻤﻨﻭﻥ ﻓﻠﻴﺱ ﺼﺩﺭﻫﻡ ﻀﻴﻘﺎ ﺒل ﻤﺘﺯﻥ ﻤﻨﺸﺭﺡ ‪،‬‬

‫ﻭﻴﻅﻠﻬﻡ ﻗﻭل ﺍﻟﺤﻕ ﺘﺒﺎﺭﻙ ﻭ ﺘﻌﺎﻟﻰ ) ﻻ ﺨﻭﻑ ﻋﻠﻴﻬﻡ ﻭﻻ ﻫﻡ ﻴﺤﺯﻨﻭﻥ (‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﺃﻻ ﺇﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻻ ﺨﻭﻑ ﻋﻠﻬﻡ ﻭﻻ ﻫﻡ ﻴﺤﺯﻨﻭﻥ (‬

‫ﻓﺒﻜﺎﺅﻫﻡ ﺨﺸﻭﻉ ﻭ ﻨﺩﻡ ﻋﻠﻰ ﺍﻟﺘﻘﺼﻴﺭ ﻭ ﻟﻴﺱ ﺤﺴﺭﺓ ﻋﻠﻰ ﺍﻟﺩﻨﻴﺎ ‪.‬‬

‫ﺇﺫ ﺍﻟﺤﺯﻥ ﺍﻟﻘﺎﺘل ﺇﻨﻤﺎ ﻴﻜﻭﻥ ﻋﻠﻰ ﻓﻘﺩ ﺸﺊ ‪ ،‬ﺃﻭ ﻓﻭﺍﺕ ﻏﺭﺽ ‪.‬‬

‫ﻭﻤﺎﺫﺍ ﻓﻘﺩ ﻤﻥ ﻭﺤﺩ ﺍﷲ ؟‬

‫ﻭ ﻤﻥ ﻭﺠﺩ ﺍﷲ ؟‪.‬‬

‫) ﻭﻗﺎﻟﻭﺍ ﺍﻟﺤﻤﺩ ﷲ ﺍﻟﺫﻯ ﺃﺫﻫﺏ ﻋﻨﺎ ﺍﻟﺤﺯﻥ (‪.‬‬

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 ‫ﻭﻓﻰ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ﻴﻨﻘﻁﻊ ﺍﻟﺒﻜﺎﺀ ‪ ،‬ﺇﺫ ﻻ ﺒﻜﺎﺀ ﻓﻰ ﺍﻟﺠﻨﺔ ‪.‬‬

‫)ﺘﻨﺒﻴﻪ( ‪:‬‬

‫ﻤﻥ ﻟﻡ ﺘﻁﺎﻭﻋﻪ ﻨﻔﺴﻪ ﻋﻠﻰ ﺍﻟﻨﻬﻭﺽ ﺇﻟﻰ ﺍﻟﻁﺎﻋﺎﺕ ‪ ،‬ﻭﺃﺨﻠﺩﺕ ﺇﻟﻰ ﺃﺭﺽ‬

‫ﺍﻟﺸﻬﻭﺍﺕ ‪ ،‬ﻓﺩﻭﺍﺅﻩ ﻓﻰ ﺤﺭﻓﻴﻥ ﺍﻷﻭل ﺃﻥ ﻴﻌﻠﻡ ﻤﻨﺔ ﺍﷲ ﻋﻠﻴﻪ ﺒﺎﻟﻬﺩﺍﻴﺔ‬

‫ﻟﻺﺴﻼﻡ ﻭﻤﺤﺒﺔ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﻓﻴﺸﻜﺭ ﺍﷲ ﻋﻠﻴﻪ ﻟﻴﺤﺼﻥ ﺒﻘﺎﺀﻫﺎ ﻋﻨﺩﻩ ‪ .‬ﺍﻟﺜﺎﻨﻰ‬

‫ﺩﻭﺍﻡ ﺘﻀﺭﻋﻪ ﻭﺍﺒﺘﻬﺎﻟﻪ ﻓﻰ ﺍﻟﻤﻅﺎﻥ )ﻤﻭﺍﻁﻥ ﺍﻟﻘﺒﻭل ﻟﻠﺩﻋﺎﺀ ( ﻗﺎﺌﻼ ﻤﺎ‬

‫ﺍﺴﺘﻁﺎﻉ ﻤﻥ ﺍﻟﺩﻋﺎﺀ ﺍﻟﻤﺒﺜﻭﺙ ﻓﻰ ﺍﻟﻘﺭﺀﺍﻥ ﻭ ﺍﻟﺴﻨﺔ ‪...‬‬

‫ﻴﺎ ﺭﺏ ﺴﻠﻡ ﺴﻠﻡ ‪.‬‬

‫ﻭﺇﻥ ﺃﻫﻤل ﻫﺫﻴﻥ ﺍﻷﻤﺭﻴﻥ ﻓﺎﻟﺸﻘﺎﻭﺓ ﻗﺩ ﺘﺼﻴﺭ ﻻﺯﻤﺔ ﻟﻪ ‪.‬‬

‫ﻓﻬل ﺍﺸﺘﻘﻨﺎ ﻟﻠﺠﻨﺔ ﺤﻘﺎ ﺃﻡ ﺃﻤﺎﻨﻰ ﻤﺯﻴﻔﺔ ﻜﺄﻤﺎﻨﻰ ﺃﻫل ﺍﻟﻜﺘﺎﺏ ؟‬

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 ‫ﻫل ﺍﺸﺘﻘﻨﺎ ﻟﻠﻭﺼﻭل ﺇﻟﻰ ﺍﻟﺤﺒﻴﺏ ‪ ،‬ﻭﻤﻨﺎﺠﺎﺓ ﺍﻟﻘﺭﻴﺏ ﺍﻟﻤﺠﻴﺏ ؟‬

‫ﻫل ﻨﺤﺘﺎﺝ ﻟﻬﺎ ﻤﺯﻴﺩﺍ ﻤﻥ ﺍﻟﻭﺼﻑ ﻟﻨﺸﺘﺎﻕ !‬

‫ﻓﻰ ﻭﺼﻔﻬﺎ ﺘﻜل ﺍﻷﻟﺴﻥ ﻋﻥ ﺍﻟﻌﺒﺎﺭﺓ ﻭﺘﻨﻘﻁﻊ ﺍﻹﺸﺎﺭﺓ ‪....‬‬

‫ﺒﺈﺒﺭﺍﺩﻩ ﻴﺤﻴﻰ ﺍﻟﺭﻤﻴﻡ ﻭﻴﻨﺸﺭ ؟‬ ‫ﺃﻋﻨﺩﻙ ﻋﻨﻬﺎ ﺤﺩﻴﺙ ﻤﺤﺭﺭ‬

‫ﻋﻠﻰ ﻜل ﺤﺎل ﻓﻰ ﻫﻭﺍﻫﺎ ﻤﻘﺼﺭ‬ ‫ﻓﻌﻬﺩﻯ ﺒﻬﺎ ﺍﻟﻌﻬﺩ ﺍﻟﻘﺩﻴﻡ ﻭﺇﻨﻨﻰ‬

‫ﻭﻤﻥ ﻭﺠﻬﻪ ﻁﻠﻌﺔ ﺍﻟﺸﻤﺱ ﺘﺴﺘﻀﻰ‬

‫ﻭﻓﻰ ﺍﻟﺸﻤﺱ ﺇﺒﺼﺎﺭ ﺍﻟﻭﺭﻯ ﻴﺘﺤﻴﺭ‬

‫‪..‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺍﻟﻤﻁﻠﻭﺏ ﻤﻥ ﺍﻟﻌﺒﺩ ﺍﻟﻘﻴﺎﻡ ﺒﻭﻅﺎﺌﻑ ﺍﻟﻌﺒﻭﺩﻴﺔ ﻭﻤﻌﺭﻓﺔ ﻋﻅﻤﺔ‬

‫ﺍﻟﺭﺒﻭﺒﻴﺔ ﺘﺸﻭﻗﺕ ﺍﻟﻘﻠﻭﺏ ﺇﻟﻰ ﻨﻴﻠﻬﺎ ﻭﻁﻤﻌﻭﺍ ﻓﻰ ﺇﺩﺭﺍﻜﻬﺎ ﻭﺭﺠﻭﺍ ﺒﻠﻭﻍ‬

‫ﺁﻤﺎﻟﻬﻡ ﻓﻴﻬﺎ ‪ ،‬ﻓﺘﺒﻴﻥ ﺍﻟﺭﺠﺎﺀ ﺍﻟﺼﺎﺩﻕ ﻤﻥ ﺍﻟﻜﺎﺫﺏ ‪:‬‬

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 ‫] ﺍﻟﺭﺠﺎﺀ ﻤﺎ ﻗﺎﺭﺒﻪ ﻋﻤل ‪ ،‬ﻭﺇﻻ ﻓﻬﻭ ﺃﻤﻨﻴﺔ [ ‪.‬‬

‫ﻗﺎل ﺒﻌﺽ ﺍﻟﻌﻠﻤﺎﺀ ‪ :‬ﺍﻟﺭﺠﺎﺀ ﺘﻌﻠﻕ ﺍﻟﻘﻠﺏ ﺒﻤﻁﻤﻭﻉ ﻴﺤﺼل ﻓﻰ ﺍﻟﻤﺴﺘﻘﺒل ﻤﻊ‬

‫ﺍﻷﺨﺫ ﻓﻰ ﺍﻟﻌﻤل ﺍﻟﻤﺤﺼﻭل ﻟﻪ ‪.‬‬

‫ﻭﺍﻷﻤﻨﻴﺔ ‪ :‬ﺍﺸﺘﻬﺎﺀ ﻭﺘﻤﻥ ﻻ ﻴﺼﺤﺒﻪ ﻋﻤل ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﻓﻤﻥ ﺭﺠﺎ ﺃﻥ ﻴﺩﺭﻙ ﺍﻟﻨﻌﻴﻡ ﺍﻟﺤﺴﻰ ﻜﺎﻟﻘﺼﻭﺭ ﻭﺍﻟﺤﻭﺭ ﻓﻌﻠﻴﻪ ﺒﺎﻟﺠﺩ‬

‫ﻭﺍﻟﻁﺎﻋﺔ ﻭﺍﻟﻤﺴﺎﺭﻋﺔ ﺇﻟﻰ ﻨﻭﺍﻓل ﺍﻟﺨﻴﺭﺍﺕ ‪ ،‬ﻭﺇﻻ ﻜﺎﻥ ﺭﺠﺎﺅﻩ ﺤﻤﻘﺎﹰ‬

‫ﻭﻏﺭﻭﺭﺍﹰ ‪.‬‬

‫ﺘﻠﻙ ﺍﻷﻤﻭﺭ ‪ ،‬ﻫل ﺘﺩل ﻋﻠﻰ ﺍﻟﺼﺩﻕ ؟ ‪:‬‬

‫*ﻁﻠﺏ ﺍﻟﺠﻨﺔ ﺒﻼ ﻋﻤل !‬

‫*ﻭﺍﺭﺘﺠﺎﺀ ﺍﻟﺸﻔﺎﻋﺔ ﺒﻼ ﺴﺒﺏ !‬

‫*ﻭﺍﺭﺘﺠﺎﺀ ﺭﺤﻤﺔ ﻤﻥ ﻻ ﻴﻁﺎﻉ !‬

‫ﺃﺤﺒﺎﺒﻰ ‪:‬‬

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 ‫‪...‬ﻨﺤﻥ ﻨﻌﻠﻡ ﺃﻥ ﻤﻥ ﺃﺤﺏ ﺸﻴﺌﺎ ﺴﻌﻰ ﺇﻟﻴﻪ ﻓﻤﻥ ﻜﺎﻥ ﺭﺠﺎﺅﻩ ﺘﺤﻘﻴﻕ ﺍﻟﻌﻠﻭﻡ‬

‫‪ ،‬ﻭﻓﺘﺢ ﻤﺨﺎﺯﻥ ﺍﻟﻔﻬﻭﻡ ‪ ،‬ﻓﻌﻠﻴﻪ ﺒﺎﻟﻤﺩﺍﺭﺴﺔ ﻭﺍﻟﻤﻁﺎﻟﻌﺔ ﻭﻤﺠﺎﻟﺴﺔ ﺃﻫل ﺍﻟﻌﻠﻡ‬

‫ﺍﻟﻤﺤﻘﻘﻴﻥ ﺍﻟﻌﺎﻤﻠﻴﻥ ﻤﻊ ﺘﺤﻠﻴﺘﻪ ﺒﺎﻟﺘﻘﻭﻯ ﻭﺍﻟﻭﺭﻉ ‪ ،‬ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﺍﺘﻘﻭﺍ‬

‫ﺍﷲ ﻴﻌﻠﻤﻜﻡ ﺍﷲ ( ‪.‬‬

‫ﻓﺈﻥ ﻓﻌل ﻫﺫﺍ ﻜﺎﻥ ﻁﺎﻟﺒﺎﹰ ﺼﺎﺩﻗﺎ ﻭﺇﻟﻰ ﻤﺎ ﺭﺠﺎ ﻭﺍﺼﻼ ‪ ،‬ﻭﺇﻻ ﻜﺎﻥ ﺒﺎﻁﻼ‬

‫ﻭﺒﻘﻰ ﺠﺎﻫﻼ ‪.‬‬

‫ﻭﻓﻰ ﺍﻟﺤﺩﻴﺙ ﻋﻨﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪:‬‬

‫" ﺇﻨﻤﺎ ﺍﻟﻌﻠﻡ ﺒﺎﻟﺘﻌﻠﻡ ‪ ،‬ﻭﺇﻨﻤﺎ ﺍﻟﺤﻠﻡ ﺒﺎﻟﺘﺤﻠﻡ ‪ ،‬ﻭ ﻤﻥ ﻴﺘﺤﺭ ﺍﻟﺨﻴﺭ ﻴﺅﺘﻪ ‪،‬‬

‫ﻭﻤﻥ ﻴﺘﻕ ﺍﻟﺸﺭ ﻴﻭﻗﻪ " ﺍ‪.‬ﻫـ‬

‫ﻭﺍﻟﺫﻯ ﺘﻔﻴﺩﻩ ﺍﻟﺘﻘﻭﻯ ﺇﻨﻤﺎ ﻫﻭ ﻓﻬﻡ ﻴﻭﺍﻓﻕ ﺍﻷﺼﻭل ‪ ،‬ﻭﻴﺸﺭﺡ ﺍﻟﺼﺩﻭﺭ‬

‫ﻭﻴﻭﺴﻊ ﺍﻟﻤﻌﻘﻭل ‪.‬‬

‫ﻓﻤﻥ ﺍﺴﺘﻁﺎﻉ ﻤﻨﻜﻡ ﻭﻭﺠﺩ‬

‫ﻓﻌﻠﻴﻪ ﺒﺼﺤﺒﺔ ﺍﻟﻔﺤﻭل ﻤﻥ ﺍﻟﺭﺠﺎل‬

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 ‫ﻤﻊ ﺍﻟﺫل ﻭﺍﻻﻓﺘﻘﺎﺭ ‪ ،‬ﻭﺍﻟﺨﻀﻭﻉ ﻭﺍﻻﻨﻜﺴﺎﺭ ‪ ،‬ﻓﺈﻥ ﻟﻡ ﻴﺠﺩﻫﻡ ﻓﻠﻴﺼﺩﻕ ﻓﻰ‬

‫ﺍﻟﻁﻠﺏ ‪ ،‬ﻓﺴﺭ ﺍﷲ ﻜﻠﻪ ﻓﻰ ﺼﺩﻕ ﺍﻟﻁﻠﺏ ‪ ،‬ﻭ ﻟﻴﺴﺘﻐﺭﻕ ﺃﻭﻗﺎﺘﻪ ﻓﻰ ﺫﻜﺭ ﺍﷲ‬

‫‪ ،‬ﻭﻟﻴﻠﺘﺯﻡ ﺍﻟﺼﻤﺕ ﻭﺍﻟﻌﺯﻟﺔ ‪ ،‬ﻭﻟﻴﺤﺴﻥ ﻅﻨﻪ ﺒﺎﷲ ﻭﺒﻌﺒﺎﺩ ﺍﷲ ‪ ،‬ﻓﺈﻥ ﺍﷲ‬

‫ﻴﻘﺒﺽ ﻟﻪ ﻤﻥ ﻴﺄﺨﺫ ﺒﻴﺩﻩ ‪ ) :‬ﺇﻥ ﻴﻌﻠﻡ ﺍﷲ ﻓﻰ ﻗﻠﻭﺒﻜﻡ ﺨﻴﺭﺍﹰ ﻴﺅﺘﻜﻡ ﺨﻴﺭﺍ ﻤﻤﺎ‬

‫ﺃﺨﺫ ﻤﻨﻜﻡ ( ‪.‬‬

‫ﻭ ﺇﻥ ﻋﺯﻭﺍ ﻓﻰ ﺍﻟﺯﻤﺎﻥ ﻓﻠﻴﻜﻥ ﺼﺩﻴﻘﻪ ﻜﺘﺎﺒﻪ ﻓﻬﻭ ﻻ ﻴﺨﻭﻥ ‪..‬‬

‫ﻭ ﺒﻌﺩ ﺍﻟﺘﻌﻠﻡ ﺃﻴﻥ ﻨﺭﻭﺡ ﻭ ﻨﺠﺊ ؟؟‬

‫ﻟﻠﻌﻠﻡ ﻓﺎﺌﺩﺓ ﻤﻌﻠﻭﻤﺔ ﻭ ﻤﻌﻴﺎﺭ ﻤﻘﻨﻥ ﻓﻠﺯﻡ ﻤﺭﺍﻋﺎﺓ ﻭﺠﻪ ﺫﻟﻙ ﻭﻫﻭ ﺜﻼﺙ ‪:‬‬

‫ﺃﻭﻟﻬﺎ ‪ :‬ﺍﻟﻌﻤل ﺒﻤﺎ ﻋﻠﻡ ﻗﺩﺭ ﺍﻻﺴﺘﻁﺎﻋﺔ ‪.‬‬

‫ﺜﺎﻨﻴﻬﺎ ‪ :‬ﺍﻟﻠﺠﺄ ﺇﻟﻰ ﺍﷲ ﻋﻠﻰ ﻗﺩﺭ ﺍﻟﻬﻤﺔ ‪.‬‬

‫ﺜﺎﻟﺜﻬﺎ ‪ :‬ﺇﻁﻼﻕ ﺍﻟﻨﻅﺭ ﻓﻰ ﺍﻟﻤﻌﺎﻨﻰ ﺤﺎل ﺍﻟﺭﺠﻭﻉ ﻷﺼل ﺍﻟﺴﻨﺔ ‪ ،‬ﻓﻴﺠﺭﻯ‬

‫ﺍﻟﻔﻬﻡ ﻭﻴﻨﺘﻔﻰ ﺍﻟﺨﻁﺄ ﻭﻴﺘﻴﺴﺭ ﺍﻟﻔﺘﺢ ﺒﺎﻟﻔﻬﻡ ‪.‬‬

‫ﻭﻗﺩ ﻗﻴل ‪ :‬ﻤﺎ ﺃﺨﺫﻨﺎ ﺍﻟﻌﻠﻡ ﻓﻘﻁ ﻋﻥ ﺍﻟﻘﻴل ﻭﺍﻟﻘﺎل ﻭ ﻻ ﻋﻥ ﺍﻟﻤﺭﺍﺀ ﻭﺍﻟﺠﺩﺍل‬

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 ‫ﺇﻨﻤﺎ ﺃﺨﺫﻨﺎﻩ ﻋﻥ ﺍﻟﺠﻭﻉ ﻭﺍﻟﺴﻬﺭ ﻭﻤﻼﺯﻤﺔ ﺍﻷﻋﻤﺎل ‪.‬‬

‫ﻭﻓﻰ ﺍﻟﺨﺒﺭ ‪:‬‬

‫" ﻤﻥ ﻋﻤل ﺒﻤﺎ ﻋﻠﻡ ﺃﻭﺭﺜﻪ ﺍﷲ ﻋﻠﻡ ﻤﺎ ﻟﻡ ﻴﻌﻠﻡ " ‪.‬‬

‫ﻓﺎﻟﻐﺎﻴﺎﺕ ﻟﻬﺎ ﺃﺴﺒﺎﺏ‬

‫ﻭﻤﻥ ﻁﻤﻊ ﻓﻴﻬﺎ ﻤﻥ ﻏﻴﺭ ﺃﻥ ﻴﺄﺨﺫ ﺒﺎﻟﺠﺩ ﻓﻰ ﺃﺴﺒﺎﺏ ﺘﺤﺼﻴﻠﻬﺎ ﻜﺎﻥ ﺃﻤﻨﻴﺔ ‪:‬‬

‫ﺃﻯ ﻏﺭﻭﺭﺍﹰ ﻭﺤﻤﻘﺎﹰ ‪.‬‬

‫ﻓﻘﺩ ﺃﻋﺩ ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ ‪ -‬ﻓﻰ ﺭﺤﻠﺔ ﺍﻟﻬﺠﺭﺓ ‪ -‬ﺍﻟﺭﺍﺤﻠﺔ‬

‫ﻟﻴﺴﺎﻓﺭ ﻭ ﺍﻟﺯﺍﺩ ﻭ ﺍﻟﺭﻓﻴﻕ ﻭ ﺍﻟﺩﻟﻴل ﻭ ﺍﻟﻤﺩﻋﻤﻴﻥ ﻟﻪ ﺒﻨﻘل ﺍﻟﻁﻌﺎﻡ ﻭ ﺍﻷﺨﺒﺎﺭ‬

‫ﻤﺴﺢ ﺍﻷﺜﺭ ﻤﻥ ﺍﻟﺭﻤﺎل ﻭ ﺨﻁﻁ ﻟﺨﺩﻋﺔ ﺍﻟﻘﻭﻡ ﻭ ﻏﻴﺭ ﺍﻟﻁﺭﻴﻕ ‪..‬ﻭ ﻟﻡ ﻴﻜﺘﻑ‬

‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ ﺒﺎﻟﺩﻋﺎﺀ ﻤﻤﺎ ﺩل ﻋﻠﻰ ﺃﻥ ﺍﻟﺩﻋﺎﺀ ﻻ ﻴﻐﻨﻰ ﻤﻊ‬

‫ﺍﻟﺘﻘﺼﻴﺭ ﻓﻰ ﺍﻷﺩﺍﺀ ‪..‬ﻓﻼ ﺘﺭﻜﻥ ﻟﻤﻌﺼﻴﺔ ﻭ ﻻ ﻟﻨﻭﻡ ‪...‬ﻭ ﺍﺠﺘﻨﺏ ﻤﺎ ﻴﺴﺨﻁ‬

‫ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻥ ﺃﻤﻭﺭ ‪ ..‬ﺒﺩﺍﻴﺔ ﺍﺠﺘﻨﺎﺏ ﻨﻭﺍﻗﺽ ﺍﻹﺴﻼﻡ ﺇﻟﻰ ﺍﺠﺘﻨﺎﺏ‬

‫ﺍﻟﻤﻌﺎﺼﻰ ﺍﻟﺘﻰ ﺘﺭﺍﻫﺎ ﺼﻐﻴﺭﺓ ﻭﺍﻟﻤﺒﺎﺩﺭﺓ ﺒﺎﻟﺘﻭﺒﺔ ﻭ ﺍﻟﻨﺩﻡ ﺤﻴﻥ ﺘﺯل ﺍﻟﻘﺩﻡ‬

‫‪ ...‬ﺜﻡ ﺍﺩﻉ ﺭﺒﺎ ﻫﺎﺩﻴﺎ ﻭ ﻨﺼﻴﺭﺍ ‪....‬‬

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 ‫] ﻤﻁﻠﺏ ﺍﻟﻌﻠﻤﺎﺀ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ :‬ﺍﻟﺼﺩﻕ ﻓﻰ ﺍﻟﻌﺒﻭﺩﻴﺔ ‪ ،‬ﻭﺍﻟﻘﻴﺎﻡ ﺒﺤﻘﻭﻕ‬

‫ﺍﻟﺭﺒﻭﺒﻴﺔ [ ‪.‬‬

‫ﺸﺘﺎﻥ ﺒﻴﻥ ﻤﻥ ﻫﻤﻪ ﺍﻟﺤﻭﺭ ﻭﺍﻟﻘﺼﻭﺭ ‪ ،‬ﻭﺒﻴﻥ ﻤﻥ ﻫﻤﻪ ﺍﻟﻨﻭﻡ ﻭﻗﻭل ﺍﻟﺯﻭﺭ‬

‫‪.‬‬

‫ﻓﻤﺎ ﻴﺭﻀﻴﻪ ﺴﺒﺤﺎﻨﻪ ﻟﻴﺱ ﻓﻘﻁ‬

‫ﺭﻏﺒﺔ ﺩﻓﻴﻨﺔ ﻤﻥ ﺍﻟﻌﺒﺩ ﺒل ﺍﻟﻘﻴﺎﻡ ﺒﻌﻤل ﻤﺎ ﻫﻭ ﻁﺎﻟﺒﻪ ﻤﻨﻪ ﻤﻥ ﺍﺴﺘﻘﺎﻤﺔ‬

‫ﻅﺎﻫﺭﻩ ﺒﺎﻟﻨﻬﻭﺽ ﺇﻟﻰ ﻜﻤﺎل ﺍﻟﻁﺎﻋﺎﺕ ‪ ،‬ﻭﺍﻟﺤﺯﻥ ﻋﻠﻰ ﻤﺎ ﺴﻠﻑ ﻤﻥ‬

‫ﺍﻟﻐﻔﻼﺕ ‪ ،‬ﻭﺍﺴﺘﻘﺎﻤﺔ ﺒﺎﻁﻨﻪ ﺒﻤﻌﺭﻓﺔ ﻤﻌﺒﻭﺩﻩ ‪ ،‬ﻓﻴﻜﻭﻥ ﻅﺎﻫﺭﻩ ﻗﺎﺌﻤﺎﹰ ﺒﻭﻅﺎﺌﻑ‬

‫ﺍﻟﻌﺒﻭﺩﻴﺔ ‪ ،‬ﻭﺒﺎﻁﻨﻪ ﻤﺘﺤﻘﻘﺎﹰ ﺒﺤﻘﻭﻕ ﺍﻟﺭﺒﻭﺒﻴﺔ ‪.‬‬

‫ﻓﻬﻨﺎ ﻴﻨﺸﺭﺡ ﺍﻟﺼﺩﺭ ﻭﻴﺄﺘﻰ ﻓﺭﺡ ﻴﻌﺘﺭﻯ ﺍﻟﻘﻠﻭﺏ ﻭ ﺍﻷﺭﻭﺍﺡ ‪ ،‬ﺇﻤﺎ ﺒﺴﺒﺏ‬

‫ﻗﺭﺏ ﻤﻥ ﺍﻟﺤﺒﻴﺏ ﺃﻭ ﺸﻬﻭﺩ ﺠﻤﺎﻟﻪ ﻭ ﺠﻼﻟﻪ ﻓﻰ ﺍﻟﻜﻭﻥ ﻭ ﺍﻟﻘﺩﺭ ﺒﻌﻴﻥ‬

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 ‫ﺍﻹﻴﻤﺎﻥ ﻭ ﻓﻬﻡ ﺍﻟﺤﻜﻤﺔ ﻓﻼ ﺴﺨﻁ ﻭ ﻻ ﻀﺠﺭ ﻭ ﻻ ﺘﺒﺭﻡ ﺒل ﺘﺴﻠﻴﻡ ﻭ ﺘﻌﺠﺏ‬

‫ﻭ ﺤﻤﺩ ﻭ ﺘﻘﺭﺏ‪.‬‬

‫ﻭ ﻟﻜﻰ ﻻ ﺘﻐﺘﺭ ﺒﺎﻟﺴﺭﻭﺭ ﻟﺯﻤﻙ ﺒﻌﺽ ﺍﻟﻘﺒﺽ ﻭ ﺍﻟﺨﺸﻭﻉ ‪:‬‬

‫ﻓﺈﻥ ﺠﺎﺀﻙ ﺍﻟﺨﺸﻭﻉ ﻭ ﺴﻜﻨﺕ ﺘﺤﺕ ﻗﻬﺭﻩ ‪ ،‬ﻭﺃﻨﺴﺕ ﺒﺄﻤﺭﻩ ‪ ،‬ﺃﺨﺭﺠﻙ ﺇﻟﻰ‬

‫ﺍﻟﺒﺴﻁ ﻭ ﺍﻟﺴﺭﻭﺭ ﺜﺎﻨﻴﺎ ‪ ،‬ﻟﺌﻼ ﻴﺤﺘﺭﻕ ﻗﻠﺒﻙ ‪ ،‬ﻭﻴﺫﻭﺏ ﺠﺴﻤﻙ ‪ ،‬ﻓﺈﺫﺍ ﺤﺒﺴﻙ‬

‫ﺍﻟﺒﺴﻁ ﻭﻓﺭﺤﺕ ﺒﻪ ﻭﺃﻨﺴﺕ ﺒﺠﻤﺎﻟﻪ ‪ ،‬ﻗﺒﻀﻙ ﻟﺌﻼ ﻴﺘﺭﻜﻙ ﻤﻊ ﺍﻟﺒﺴﻁ ‪ ،‬ﻓﺘﺴﺊ‬

‫ﺍﻷﺩﺏ ‪ ،‬ﻭﺘﺠﺭ ﺇﻟﻰ ﺍﻟﻌﻁﺏ ‪ ،‬ﺇﺫ ﻻ ﻴﻘﻑ ﻤﻊ ﺍﻷﺩﺏ ﻓﻰ ﺍﻟﺒﺴﻁ ﺇﻻ ﺍﻟﻘﻠﻴل ‪،‬‬

‫ﻭﻫﻜﺫﺍ ﻴﺴﻴﺭﻙ ﺒﻴﻥ ﺸﻬﻭﺩ ﺠﻼﻟﻪ ﻭﺠﻤﺎﻟﻪ ‪.‬‬

‫ﻭ ﻫﻭ ﺘﻔﺴﻴﺭ ﻗﻭل ﺍﻟﺴﻠﻑ ﺍﻥ ﺍﻟﺨﻭﻑ ﻭ ﺍﻟﺭﺠﺎﺀ ﺠﻨﺎﺤﺎ ﺍﻟﻤﺅﻤﻥ ﻻ ﻴﻁﻴﺭ‬

‫ﺒﺄﺤﺩﻫﻤﺎ ﻭﺤﺩﻩ‬

‫ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﻟﻘﺒﺽ ﻭﺍﻟﺒﺴﻁ ﻟﻬﻤﺎ ﺁﺩﺍﺏ ‪ ،‬ﻓﺈﺫﺍ ﺃﺴﺎﺀ ﻓﻴﻬﻤﺎ ﺍﻷﺩﺏ ﻁﺭﺩ ﺇﻟﻰ‬

‫ﺍﻟﺒﺎﺏ ‪ ،‬ﺃﻭ ﺇﻟﻰ ﺴﻴﺎﺴﺔ ﺍﻟﺩﻭﺍﺏ ‪ .‬ﻓﻤﻥ ﺁﺩﺍﺏ ﺍﻟﻘﺒﺽ ‪ :‬ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ﻭﺍﻟﻭﻗﺎﺭ ‪،‬‬

‫ﻭﺍﻟﺴﻜﻭﻥ ﺘﺤﺕ ﻤﺠﺎﺭﻯ ﺍﻷﻗﺩﺍﺭ ‪ ،‬ﻭﺍﻟﺭﺠﻭﻉ ﺇﻟﻰ ﺍﻟﻭﺍﺤﺩ ﺍﻟﻘﻬﺎﺭ ‪ ،‬ﻓﺈﻥ‬

‫ﺍﻟﻘﺒﺽ ﺸﺒﻴﻪ ﺒﺎﻟﻠﻴل ‪ ،‬ﻭﺍﻟﺒﺴﻁ ﺸﺒﻴﻪ ﺒﺎﻟﻨﻬﺎﺭ ‪ ،‬ﻭﻤﻥ ﺸﺄﻥ ﺍﻟﻠﻴل ﺍﻟﺭﻗﺎﺩ‬

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 ‫ﻭﺍﻟﻬﺩﻭﺀ ﻭﺍﻟﺴﻜﻭﻥ ﻭﺍﻟﺤﻨﻭ ‪ .‬ﻓﺎﺼﺒﺭ ﺃﻴﻬﺎ ﺍﻟﻤﺒﺘﻠﻰ ﻭﺍﺴﻜﻥ ﺘﺤﺕ ﻅﻠﻤﺔ ﻟﻴل‬

‫ﺍﻟﻘﺒﺽ ﺤﺘﻰ ﺘﺸﺭﻕ ﻋﻠﻴﻙ ﺸﻤﻭﺱ ﻨﻬﺎﺭ ﺍﻟﺒﺴﻁ ‪ ،‬ﺇﺫ ﻻﺒﺩ ﻟﻠﻴل ﻤﻥ ﺘﻌﺎﻗﺏ‬

‫ﺍﻟﻨﻬﺎﺭ ‪ ،‬ﻭﻻﺒﺩ ﻟﻠﻨﻬﺎﺭ ﻤﻥ ﺘﻌﺎﻗﺏ ﺍﻟﻠﻴل ‪:‬‬

‫) ﻴﻭﻟﺞ ﺍﻟﻠﻴل ﻓﻰ ﺍﻟﻨﻬﺎﺭ ﻭﻴﻭﻟﺞ ﺍﻟﻨﻬﺎﺭ ﻓﻰ ﺍﻟﻠﻴل ( ‪.‬‬

‫ﻫﺫﺍ ﺁﺩﺍﺏ ﺍﻟﻘﺒﺽ ﺍﻟﺫﻯ ﻻ ﺘﻌﺭﻑ ﻟﻪ ﺴﺒﺒﺎﹰ ‪.‬‬

‫ﻭﺃﻤﺎ ﺇﻥ ﻋﺭﻓﺕ ﻟﻪ ﺴﺒﺒﺎﹰ ﻓﺎﺭﺠﻊ ﻓﻴﻪ ﺇﻟﻰ ﻤﺴﺒﺏ ﺍﻷﺴﺒﺎﺏ ‪ ،‬ﻭﻟﺫ ﺒﺠﺎﻨﺏ‬

‫ﺍﻟﻜﺭﻴﻡ ﺍﻟﻭﻫﺎﺏ ‪ ،‬ﻓﻬل ﻋﻭﺩﻙ ﺇﻻ ﺤﺴﻨﺎﹰ ؟ ﻭﻫل ﺃﺴﺩﻯ ﺇﻟﻴﻙ ﺇﻻ ﻤﻨﻨﺎﹰ ؟‬

‫ﻓﺎﻟﺫﻯ ﻭﺍﺠﻬﺘﻙ ﻤﻨﻪ ﺍﻷﻗﺩﺍﺭ ﻫﻭ ﺍﻟﺫﻯ ﻋﻭﺩﻙ ﺤﺴﻥ ﺍﻻﺨﺘﻴﺎﺭ ‪ ،‬ﻓﺎﻟﺫﻯ ﺃﻨﺯل‬

‫ﺍﻟﺩﺍﺀ ‪ ،‬ﻫﻭ ﺍﻟﺫﻯ ﺒﻴﺩﻩ ﺍﻟﺸﻔﺎﺀ ﻴﺎ ﻤﻬﻤﻭﻤﺎﹰ ﺒﻨﻔﺴﻪ ﻟﻭ ﺃﻟﻘﻴﺘﻬﺎ ﺇﻟﻰ ﺍﷲ‬

‫ﻻﺴﺘﺭﺤﺕ ‪ ،‬ﻓﻤﺎ ﺘﺠﺩﻩ ﺍﻟﻘﻠﻭﺏ ﻤﻥ ﺍﻷﺤﺯﺍﻥ ‪ ،‬ﻓﻸﺠل ﻤﺎ ﻴﺤﻴﻴﻬﺎ ﻭ ﻴﻨﻘﻴﻬﺎ‬

‫ﻤﻥ ﺍﻷﺩﺭﺍﻥ ﻭ ﺍﻟﺘﻌﻠﻕ ﺒﺎﻷﻋﻴﺎﻥ ‪.‬‬

‫ﻭﺍﻟﺤﺎﺼل ﺃﻥ ﺴﺒﺏ ﺍﻟﻘﺒﺽ ﺇﻨﻤﺎ ﻫﻭ ﺍﻟﻨﻅﺭ ﻟﻠﺴﻭﻯ ‪ ،‬ﻭﺍﻟﻐﻔﻠﺔ ﻋﻥ ﺍﻟﻤﻭﻟﻰ‬

‫‪،‬ﻓﻴﻨﻅﺭﻭﻥ ﻟﻠﻌﺒﺩ ﺍﻟﻤﻌﺎﻓﻰ ﻭ ﻴﺤﺴﺩﻭﻨﻪ ﻭ ﻴﺘﺤﺴﺭﻭﻥ ﻭ ﻻ ﻴﻔﻬﻤﻭﻥ ﺴﻨﻥ ﺍﷲ‬

‫ﻓﻰ ﻜﻭﻨﻪ ‪ -‬ﺴﺒﺤﺎﻨﻪ ‪ -‬ﻭﺃﻤﺎ ﺃﻫل ﺍﻟﺼﻔﺎﺀ ﻓﻼ ﻴﺸﻬﺩﻭﻥ ﺇﻻ ﺍﻟﺼﻔﺎﺀ ‪،‬‬

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 ‫ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻴﻘﻭل ‪ " :‬ﻤﻥ ﺃﺼﺎﺒﻪ ﻫﻡ ﻭﻏﻡ ﻓﻠﻴﻘل ‪:‬‬

‫ﺍﷲ ‪ ،‬ﺍﷲ ﺭﺒﻰ ﻻ ﺃﺸﺭﻙ ﺒﻪ ﺸﻴﺌﺎﹰ ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻴﺫﻫﺏ ﻫﻤﻪ ﻭﻏﻤﻪ " ‪.‬‬

‫ﺃﻭ ﻜﻤﺎ ﻗﺎل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﺍﻟﺤﺩﻴﺙ ﺼﺤﻴﺢ ‪.‬‬

‫ﻓﺎﻨﻅﺭ ﻜﻴﻑ ﺩل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺍﻟﻤﻘﺒﻭﺽ ﺇﻟﻰ ﺍﻟﺩﻭﺍﺀ ﻭﻫﻭ ﺸﻬﻭﺩ‬

‫ﺍﻟﺘﻭﺤﻴﺩ ‪ .‬ﻭﺍﻟﻐﻴﺒﺔ ﻋﻥ ﺍﻟﺸﺭﻙ ‪ ،‬ﻓﺩﻟﻨﺎ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻠﻰ ﺍﻟﻘﻭل‬

‫ﻭﺍﻟﻤﺭﺍﺩ ﻤﻨﻪ ﺍﻟﻤﻌﻨﻰ ‪ ،‬ﻓﻜﺄﻨﻪ ﻗﺎل ﺍﻋﺭﻓﻭﺍ ﺍﷲ ﻭﻭﺤﺩﻭﻩ ﻴﻨﻘﻠﺏ ﻗﺒﻀﻜﻡ ﺒﺴﻁﺎﹰ‬

‫ﻭﻨﻘﻤﺘﻜﻡ ﻨﻌﻤﺔ ‪ ،‬ﻭﻜﺫﻟﻙ ﻓﻰ ﺤﺩﻴﺙ ﺁﺨﺭ ﻗﺎل ‪ " :‬ﻤﺎ ﻗﺎل ﺃﺤﺩ ‪ :‬ﺍﻟﻠﻬﻡ ﺇﻨﻰ‬

‫ﻋﺒﺩﻙ ﻭﺍﺒﻥ ﻋﺒﺩﻙ ﻭﺍﺒﻥ ﺃﻤﺘﻙ ﻨﺎﺼﻴﺘﻰ ﺒﻴﺩﻙ ﻤﺎﺽ ﻓﻰ ﺤﻜﻤﺘﻙ ﻋﺩل ﻓﻰ‬

‫ﻗﻀﺎﺅﻙ ‪ ،‬ﺃﺴﺄﻟﻙ ﺒﻜل ﺍﺴﻡ ﻫﻭ ﻟﻙ ﺴﻤﻴﺕ ﺒﻪ ﻨﻔﺴﻙ ‪ ،‬ﺃﻭ ﺃﻨﺯﻟﺘﻪ ﻓﻰ ﻜﺘﺎﺒﻙ‬

‫‪ ،‬ﺃﻭ ﻋﻠﻤﺘﻪ ﺃﺤﺩﺍﹰ ﻤﻥ ﺨﻠﻘﻙ ‪ ،‬ﺃﻭ ﺍﺴﺘﺄﺜﺭﺕ ﺒﻪ ﻓﻰ ﻋﻠﻡ ﺍﻟﻐﻴﺏ ﻋﻨﺩﻙ ﺃﻥ‬

‫ﺘﺠﻌل ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺭﺒﻴﻊ ﻗﻠﺒﻰ ‪ ،‬ﻭﻨﻭﺭ ﺼﺩﺭﻯ ‪ ،‬ﻭﺠﻼﺀ ﺤﺯﻨﻰ ‪،‬‬

‫ﻭﺫﻫﺎﺏ ﻫﻤﻰ ﻭﻏﻤﻰ ﺇﻻ ﺍﺫﻫﺏ ﺍﷲ ﻫﻤﻪ ﻭﻏﻤﻪ ‪ ،‬ﻭﺃﺒﺩل ﻤﻜﺎﻥ ﻫﻤﻪ ﻓﺭﺤﺎﹰ‬

‫ﻭﺴﺭﻭﺭﺍﹰ " ﺃﻭ ﻜﻤﺎ ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ ‪.‬‬

‫ﻓﺩﻟﻬﻡ ﺃﻭﻻ ﻓﻰ ﺍﻟﺤﺩﻴﺙ ﺍﻷﻭل ﻋﻠﻰ ﺸﻬﻭﺩ ﺍﻟﺭﺒﻭﺒﻴﺔ ‪ ،‬ﻭﻓﻰ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺜﺎﻨﻰ‬

‫ﻋﻠﻰ ﺍﻟﻘﻴﺎﻡ ﺒﻭﻅﺎﺌﻑ ﺍﻟﻌﺒﻭﺩﻴﺔ ‪ ،‬ﻭﻫﻭ ﺍﻟﺼﺒﺭ ﻭﺍﻟﺭﻀﻰ ‪ ،‬ﺇﺫ ﻤﻥ ﺸﺄﻥ ﺍﻟﻌﺒﺩ‬

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 ‫ﺃﻥ ﻴﺼﺒﺭ ﻋﻠﻰ ﺃﺤﻜﺎﻡ ﺴﻴﺩﻩ ‪ ،‬ﻭﻴﺴﻠﻡ ﻭﻴﺭﻀﻰ ﻟﻤﺎ ﻴﺠﺭﻴﻪ ﻋﻠﻴﻪ ﻤﻥ‬

‫ﺃﻭﺼﺎﻑ ﻗﻬﺭﻩ ‪.‬‬

‫ﻭﻤﻥ ﺁﺩﺍﺏ ﺍﻟﺒﺴﻁ ﻭ ﺤﺎﻟﺔ ﺍﻟﻔﺭﺡ ‪ :‬ﻜﻑ ﺍﻟﺠﻭﺍﺭﺡ ﻋﻥ ﺍﻟﻁﻐﻴﺎﻥ ‪،‬‬

‫ﻭﺨﺼﻭﺼﺎﹰ ﺠﺎﺭﺤﺔ ﺍﻟﻠﺴﺎﻥ ‪ .‬ﻓﺈﻥ ﺍﻟﻨﻔﺱ ﺇﺫﺍ ﻓﺭﺤﺕ ﺒﻁﺭﺕ ﻭﺨﻔﺕ ﻭﻨﺸﻁﺕ‬

‫‪ ،‬ﻓﺭﺒﻤﺎ ﺘﻨﻁﻕ ﺒﻜﻠﻤﺔ ﻻ ﺘﻠﻘﻰ ﻟﻬﺎ ﺒﺎﻻﹰ ﻓﺘﺴﻘﻁ ﻓﻰ ﻤﻬﺎﻭﻯ ﺍﻟﻘﻁﻴﻌﺔ ﺒﺴﺒﺏ‬

‫ﺴﻭﺀ ﺃﺩﺒﻬﺎ ‪ ،‬ﻭﻟﺫﻟﻙ ﻜﺎﻥ ﻟﻠﺒﺴﻁ ﻤﺯﻟﺔ ﺃﻗﺩﺍﻡ ‪ ،‬ﻓﺈﺫﺍ ﺃﺤﺱ ﺍﻟﻌﺒﺩ ﺒﺎﻟﺒﺴﻁ ‪،‬‬

‫ﻓﻠﻴﻠﺠﻡ ﻨﻔﺴﻪ ﺒﻠﺠﺎﻡ ﺍﻟﺼﻤﺕ ‪ ،‬ﻭﻟﻴﺘﺤل ﺒﺤﻠﻴﺔ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻭﻗﺎﺭ ‪ ،‬ﻭﻟﻴﺩﺨل‬

‫ﺨﻠﻭﺘﻪ ‪ ،‬ﻭﻟﻴﻠﺘﺯﻡ ﺒﻴﺘﻪ ﺇﻥ ﺸﻌﺭ ﺒﻨﻔﺴﻪ ﺘﻁﻴﺭ ﻤﻥ ﺍﻟﻔﺭﺤﺔ ﻭ ﺘﻁﻴﺵ ﺒﻤﺎ‬

‫ﺘﺤﺏ ﻭ ﺘﻬﻭﻯ ‪ ،‬ﻓﻤﺜل ﺍﻟﻌﺒﺩ ﻓﻰ ﺤﺎﻟﺔ ﺍﻟﺒﺴﻁ ﻭﺍﻟﻘﻭﺓ ﻜﻘﺩﺭ ﻋﻠﻰ ﻨﺎﺭ ‪ ،‬ﻓﺈﻥ‬

‫ﺘﺭﻜﻪ ﻴﻐﻠﻰ ﺃﻫﺭﺍﻕ ﻁﻌﺎﻤﻪ ﻭ ﺇﺩﺍﻤﻪ ﻭﺒﻘﻰ ﻤﻌﺩﻤﺎ ﺠﺎﺌﻌﺎ ‪ ،‬ﻭﺇﻥ ﻜﻔﻪ ﻭﺃﺨﻤﺩ‬

‫ﻨﺎﺭﻩ ﺒﻘﻰ ﺇﺩﺍﻤﻪ ﺘﺎﻤﺎﹰ ‪ ،‬ﻓﺎﻹﻨﺴﺎﻥ ﻓﻰ ﺤﺎﻟﺔ ﺍﻟﻘﻭﺓ ﻭﺍﻟﺒﺴﻁ ‪،‬ﺇﺫﺍ ﺘﺤﺭﻙ ﺒﻼ‬

‫ﻀﺎﺒﻁ ﻭ ﺒﻁﺵ ﻭﺘﺘﺒﻊ ﻗﻭﺘﻪ ﺒﺭﺩ ﻗﻠﺒﻪ ﻭﺭﺠﻊ ﻟﻀﻌﻔﻪ ‪ ،‬ﻭﻤﺎ ﺫﻟﻙ ﺇﻻ ﻟﺴﻭﺀ‬

‫ﺃﺩﺒﻪ ‪ ،‬ﻭﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻋﻠﻡ ‪.‬‬

‫ﻭﻷﺠل ﻫﺫﺍ ﻜﺎﻥ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺼﺎﻟﺤﻭﻥ ﻴﺨﺎﻓﻭﻥ ﻤﻥ ﺍﻟﺒﺴﻁ ﻭ ﺍﻟﻐﻨﻰ ﺃﻜﺜﺭ ﻤﻥ‬

‫ﺍﻟﻘﺒﺽ ﻷﻥ ﺍﻟﻐﻨﻰ ﻤﻁﻐﻰ ‪.‬‬

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 ‫] ﺍﻟﻌﻠﻤﺎﺀ ﺇﺫﺍ ﺒﺴﻁﻭﺍ ﺃﺨﻭﻑ ﻤﻨﻬﻡ ﺇﺫﺍ ﻗﺒﻀﻭﺍ [ ‪.‬‬

‫ﻷﻥ ﺍﻟﻘﺒﺽ ﻤﻥ ﺸﺄﻨﻪ ﺃﻥ ﻴﻘﺒﺽ ﺍﻟﻨﻔﺱ ﻋﻥ ﺤﻅﻭﻅﻬﺎ ‪ ،‬ﻭﻤﻥ ﺸﺄﻨﻪ ﺃﻴﻀﺎﹰ‬

‫ﺍﻟﺴﻜﻭﻥ ‪ ،‬ﻭﺍﻟﺴﻜﻭﻥ ﻜﻠﻪ ﺃﺩﺏ ‪ ،‬ﻭﻤﻥ ﺸﺄﻥ ﺍﻟﺒﺴﻁ ﺃﻥ ﻴﺒﺴﻁ ﺍﻟﻨﻔﺱ‬

‫ﻭﻴﻨﺸﻁﻬﺎ ‪ .‬ﻓﺭﺒﻤﺎ ﺘﺒﻁﺵ ﻟﻤﺎ ﻓﻴﻪ ﺤﻅﻬﺎ ‪ ،‬ﻓﺘﺯل ﻗﺩﻡ ﺒﻌﺩ ﺜﺒﻭﺘﻬﺎ ﺒﺴﺒﺏ ﻗﻠﺔ‬

‫ﺁﺩﺍﺒﻬﺎ ‪.‬‬

‫] ﻭﻻ ﻴﻘﻑ ﻋﻠﻰ ﺤﺩﻭﺩ ﺍﻷﺩﺏ ﻓﻰ ﺍﻟﺒﺴﻁ ﺇﻻ ﻗﻠﻴل [ ‪.‬‬

‫ﻭﻗﺎل ﺭﺠل ﻷﺤﺩ ﺍﻟﻤﺭﺒﻴﻥ ‪ :‬ﻜﻨﺕ ﻋﻠﻰ ﺘﻘﻭﻯ ﻭ ﺼﻼﺡ ﻭ ﺒﺴﺎﻁ ﺍﻷﻨﺱ‬

‫ﺒﺎﷲ ﻭﻓﺘﺤﺕ ﻋﻠﻰ ﻟﺫﺓ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﻓﺯﻟﻠﺕ ﺯﻟﺔ ﻓﺤﺠﺒﺕ ﻋﻥ ﻤﻘﺎﻤﻰ ‪ ،‬ﻓﻜﻴﻑ‬

‫ﺍﻟﺴﺒﻴل ﺇﻟﻴﻪ ؟‬

‫ﻓﺒﻜﻰ ﻭ ﻗﺎل ‪ :‬ﻜل ﺍﻟﻨﺎﺱ ﻓﻰ ﺴﻌﻰ ﻟﻤﺎ ﺘﺒﺤﺙ ﻋﻨﻪ ﻭ ﺍﻟﺩﻭﺍﺀ ﻫﻭ ‪:‬‬

‫ﻗﻑ ﺒﺎﻟﺩﻴﺎﺭ ﻓﻬﺫﻩ ﺁﺜﺎﺭﻫﻡ‬

‫ﺘﺒﻜﻰ ﺍﻷﺤﺒﺔ ﺤﺴﺭﺓ ﻭﺘﺸﻭﻗﺎﹰ‬

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 ‫ﻜﻡ ﻗﺩ ﻭﻗﻔﺕ ﺒﺭﺒﻌﻬﺎ ﻤﺴﺘﺨﺒﺭﺍﹰ‬

‫ﻋﻥ ﺃﻫﻠﻬﺎ ﺃﻭ ﺴﺎﺌﻼ ﺃﻭ ﻤﺸﻔﻘﺎﹰ‬

‫ﻓﺄﺠﺎﺒﻨﻰ ﺩﺍﻋﻰ ﺍﻟﻭﺼﺎل ﺒﺭﺴﻤﻬﺎ‪:‬‬

‫ﻓﺎﺭﻗﺕ ﻤﻥ ﺘﻬﻭﻯ ‪ ،‬ﻓﻌﺯ ﺍﻟﻤﻠﺘﻘﻰ!‬

‫ﻓﺘﺸﺒﻪ ﺒﺎﻟﺭﺠﺎل ﻭ ﺘﺏ ﺇﻟﻰ ﺍﷲ ﻴﺘﻭﺏ ﻋﻠﻴﻙ ‪...‬‬

‫ﺜﻡ ﻋﻠل ﻋﺩﻡ ﺍﻟﻭﻗﻭﻑ ﻋﻠﻰ ﺤﺩﻭﺩ ﺍﻷﺩﺏ ﻓﻰ ﺍﻟﺒﺴﻁ ﻓﻘﺎل ‪ ] :‬ﺍﻟﺒﺴﻁ ﺘﺄﺨﺫ‬

‫ﺍﻟﻨﻔﺱ ﻤﻨﻪ ﺤﻅﻬﺎ ﺒﻭﺠﻭﺩ ﺍﻟﻔﺭﺡ ‪ ،‬ﺍﻟﻘﺒﺽ ﻻ ﺤﻅ ﻟﻨﻔﺱ ﻓﻴﻪ [ ‪.‬‬

‫ﻤﻌﻨﻰ ﺫﻟﻙ ﺃﻥ ﺍﻟﻤﻭﻀﻊ ﺍﻟﺫﻯ ﻴﻼﺌﻡ ﺍﻟﻨﻔﺱ ﻭﻴﻠﻴﻕ ﺒﻬﺎ ﻗﺩ ﻴﻜﻭﻥ ﻫﻭ‬

‫ﺨﺴﺎﺭﺓ ﺍﻟﻘﻠﺏ ﻭﺤﺠﺎﺏ ﺍﻟﺭﻭﺡ ﻓﻼ ﺘﺘﺤﺴﺭ ﻋﻠﻰ ﻋﺩﻡ ﺍﻟﻐﻨﻰ ﻓﻘﺩ ﻴﻜﻭﻥ ﺸﺭﺍ‬

‫ﻟﻙ ‪ ،‬ﻷﻥ ﺍﻟﻤﻭﻀﻊ ﺍﻟﺫﻯ ﺘﺤﻴﻰ ﺒﻪ ﺍﻟﻨﻔﺱ ﻗﺩ ﻴﻤﻭﺕ ﻓﻴﻪ ﺍﻟﻘﻠﺏ ‪ ،‬ﻭﺍﻟﻤﻭﻀﻊ‬

‫ﺍﻟﺫﻯ ﺘﻤﻭﺕ ﻓﻴﻪ ﺍﻟﻨﻔﺱ ﻗﺩ ﻴﺤﻴﻰ ﺒﻪ ﺍﻟﻘﻠﺏ ﻭﺍﻟﺭﻭﺡ ‪.‬‬

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 ‫ﻓﺎﻁﻠﺏ ﻤﻥ ﺍﷲ ﺍﻟﺨﻴﺭ ﻭ ﻫﻭ ﺃﻋﻠﻡ ﺒﻪ ‪ .‬ﻓﺈﻥ ﻟﻡ ﻴﺄﺘﻙ ﻓﺎﺤﻤﺩﻩ ﻓﻬﻭ ﻴﺨﺘﺎﺭ ﻟﻙ‬

‫ﺍﻟﺨﻴﺭ ﺴﺒﺤﺎﻨﻪ ﻭ ﺃﻨﺕ ﺍﻟﺠﺎﻫل ﺍﻟﻌﺠﻭل ‪..‬‬

‫‪ ،‬ﻻ ﺃﺫﺍﻗﻙ ﺍﷲ ﻁﻌﻡ ﻨﻔﺴﻙ ‪ ،‬ﻓﺈﻨﻙ ﺇﻥ ﺫﻗﺘﻬﺎ ﻻ ﺘﺫﻭﻕ ﺒﻌﺩﻫﺎ ﺨﻴﺭﺍﹰ ﺃﺒﺩﺍﹰ ﺍ‪.‬ﻫـ‬

‫ﻓﺄﻨﺎ ﻭ ﺃﻨﺕ ﻤﻌﻪ ﻓﻰ ﺼﻔﺎﺘﻪ ﺴﺒﺤﺎﻨﻪ ﺒﻴﻥ ﺨﻭﻑ ﻭ ﺭﺠﺎﺀ ﻭ ﺃﻤل‬

‫ﺃﻯ ﺇﺫﺍ ﺘﺠﻠﻰ ﻟﻰ ﺒﺎﺴﻤﻪ ﺍﻟﺠﻠﻴل ﺫﺍﺏ ﺠﺴﻤﻰ ﻤﻥ ﻫﻴﺒﺔ ﺍﻟﻤﺘﺠﻠﻰ ‪ ،‬ﻭﺇﺫﺍ‬

‫ﺒﺴﻁﻨﻰ ﺒﺎﻟﺭﺠﺎﺀ ﺒﺄﻥ ﺘﺠﻠﻰ ﻟﻰ ﺒﺎﺴﻤﻪ ﺍﻟﺭﺤﻴﻡ ﺭﺩ ﻨﻔﺴﻰ‬

‫**ﻓﻤﻥ ﻫﻨﺎ ﻜﺎﻥ ﺍﻟﻐﻨﻰ ﺃﺤﻴﺎﻨﺎ ﻤﻁﻐﻴﺎ ﻭ ﻨﻘﻤﺔ ﻭ ﺍﻟﻔﻘﺭ ﺃﺤﻴﺎﻨﺎ ﻨﻌﻤﺔ ‪...‬‬

‫ﺭﺒﻤﺎ ﺃﻋﻁﺎﻙ ﻓﻤﻨﻌﻙ ‪ ،‬ﻭﺭﺒﻤﺎ ﻤﻨﻌﻙ ﻓﺄﻋﻁﺎﻙ‬

‫ﻭﺭﺒﻤﺎ ﻤﻨﻌﻙ ﻤﺎ ﺘﺸﺘﻬﻴﻪ ﻨﻔﺴﻙ ‪ ،‬ﻓﻴﺘﻡ ﺒﺫﻟﻙ ﺫﻟﻙ ﻭ ﺃﻨﺴﻙ ‪.‬‬

‫ﺇﺫﺍ ﻓﻬﻤﺕ ﺃﻴﻬﺎ ﺍﻟﻌﺒﺩ ﻋﻥ ﺍﷲ ﺒﻌﺩ ﻓﻬﻤﻙ ﻟﺭﺤﻤﺘﻪ ﻭﺭﺃﻓﺘﻪ ﻭﻜﺭﻤﻪ ﻭﺠﻭﺩﻩ‬

‫ﻭﻨﻔﻭﺫ ﻗﺩﺭﺘﻪ ﻭﺇﺤﺎﻁﺔ ﻋﻠﻤﻪ ﻋﻠﻤﺕ ﺃﻨﻙ ﺇﺫﺍ ﺴﺄﻟﺘﻪ ﺸﻴﺌﺎﹰ ﺃﻭ ﻫﻤﻤﺕ ﺒﺸﺊ ﺃﻭ‬

‫ﺍﺤﺘﺠﺕ ﺇﻟﻰ ﺸﺊ ﻓﻤﻨﻌﻙ ﻤﻨﻪ ‪ ،‬ﻓﺈﻨﻤﺎ ﻤﻨﻌﻙ ﺫﻟﻙ ﺭﺤﻤﺔ ﺒﻙ ﻭﺇﺤﺴﺎﻨﺎﹰ ﺇﻟﻴﻙ ‪،‬‬

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 ‫ﺇﺫ ﻟﻡ ﻴﻤﻨﻌﻙ ﻤﻥ ﺒﺨل ﻭﻻ ﻋﺠﺯ ﻭﻻ ﺠﻬل ﻭﻻ ﻏﻔﻠﺔ ‪ ،‬ﺴﺒﺤﺎﻨﻪ ﻭ ﺤﺎﺸﺎﻩ‬

‫‪ ...‬ﻭﺇﻨﻤﺎ ﺫﻟﻙ ﺤﺴﻥ ﻨﻅﺭ ﺇﻟﻴﻙ ‪ ،‬ﻭﺇﺘﻤﺎﻡ ﻟﻨﻌﻤﺘﻪ ﻋﻠﻴﻙ ‪ ،‬ﻭﻟﻜﻭﻨﻪ ﺃﺘﻡ ﻨﻅﺭﺍﹰ‬

‫ﻭﺃﺤﻤﺩ ﻋﺎﻗﺒﺔ "‬

‫ﻭﻋﺴﻰ ﺃﻥ ﺘﻜﺭﻫﻭﺍ ﺸﻴﺌﺎﹰ ﻭﻫﻭ ﺨﻴﺭ ﻟﻜﻡ ‪ ،‬ﻭﻋﺴﻰ ﺃﻥ ﺘﺤﺒﻭﺍ ﺸﻴﺌﺎﹰ ﻭﻫﻭ ﺸﺭ‬

‫ﻟﻜﻡ ‪ ،‬ﻭﺍﷲ ﻴﻌﻠﻡ ﻭﺃﻨﺘﻡ ﻻ ﺘﻌﻠﻤﻭﻥ "ﺼﺩﻕ ﺍﷲ ﻭ ﻤﻥ ﺃﺼﺩﻕ ﻤﻥ ﺍﷲ ﻗﻴﻼ‬

‫‪....‬‬

‫ﻓﺭﺒﻤﺎ ﺩﺒﺭﻨﺎ ﺃﻤﺭﻨﺎ ﺃﻤﺭﺍ ﻅﻨﻨﺎ ﺃﻨﻪ ﻟﻨﺎ ﻓﻜﺎﻥ ﻋﻠﻴﻨﺎ ‪ ،‬ﻭﺭﺒﻤﺎ ﺃﺘﺕ ﺍﻟﻔﻭﺍﺌﺩ ﻤﻥ‬

‫ﻭﺠﻭﻩ ﺍﻟﺸﺩﺍﺌﺩ ‪ ،‬ﻭﺍﻟﺸﺩﺍﺌﺩ ﻤﻥ ﻭﺠﻭﻩ ﺍﻟﻔﻭﺍﺌﺩ ‪ ،‬ﻭﺭﺒﻤﺎ ﻜﻤﻨﺕ ﺍﻟﻤﻨﻥ ﻓﻰ‬

‫ﺍﻟﻤﺤﻥ ﻭﺍﻟﻤﺤﻥ ﻓﻰ ﺍﻟﻤﻨﻥ ‪ ،‬ﻭﺭﺒﻤﺎ ﺍﻨﺘﻔﻌﻨﺎ ﻋﻠﻰ ﺃﻴﺩﻯ ﺍﻷﻋﺩﺍﺀ ‪ ،‬ﻭﺃﻭﺫﻴﻨﺎ‬

‫ﻋﻠﻰ ﺃﻴﺩﻯ ﺍﻷﺤﺒﺎﺀ ‪ ،‬ﻭﺭﺒﻤﺎ ﺘﺄﺘﻰ ﺍﻟﻤﺴﺎﺭ ﻤﻥ ﺤﻴﺙ ﺍﻟﻤﻀﺎﺭ ‪ ،‬ﻭﻗﺩ ﺘﺄﺘﻰ‬

‫ﺍﻟﻤﻀﺎﺭ ﻤﻥ ﺤﻴﺙ ﺍﻟﻤﺴﺎﺭ ‪.‬‬

‫ﻭﻤﺜﺎل ﺫﻟﻙ ‪ :‬ﻜﺼﺒﻰ ﺭﺃﻯ ﻁﻌﺎﻤﺎﹰ ﺤﺴﻨﺎﹰ ﺃﻭ ﺤﻠﻭﺍﺀ ﺃﻭ ﻋﺴﻼﹰ ﻭﻓﻴﻪ ﺴﻡ‬

‫ﻭﺃﺒﻭﻩ ﻋﺎﻟﻡ ﺒﻤﺎ ﻓﻴﻪ ‪ ،‬ﻓﻜﻠﻤﺎ ﺒﻁﺵ ﺍﻟﺼﺒﻰ ﻟﺫﻟﻙ ﺍﻟﻁﻌﺎﻡ ﺭﺩﻩ ﺃﺒﻭﻩ ‪،‬‬

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 ‫ﻓﺎﻟﺼﺒﻰ ﻴﺒﻜﻰ ﻋﻠﻴﻪ ﻟﻌﺩﻡ ﻋﻠﻤﻪ ﻭﺃﺒﻭﻩ ﻴﺭﺩﻩ ﺒﺎﻟﻘﻬﺭ ﻟﻭﺠﻭﺩ ﻋﻠﻤﻪ ‪ ،‬ﻓﻠﻭ‬

‫ﻋﻘل ﺍﻟﺼﺒﻰ ﻤﺎ ﻓﻴﻪ ﻤﺎ ﺒﻁﺵ ﺇﻟﻴﻪ ‪ ،‬ﻭﺍﻟﻌﻠﻡ ﻨﺼﺢ ﺃﺒﻴﻪ ﻭﺸﺩﺓ ﺭﺃﻓﺘﻪ ﺒﻪ‪.‬‬

‫ﻭﻤﺜﺎل ﺁﺨﺭ ‪ :‬ﻜﺭﺠل ﺼﻨﻊ ﻁﻌﺎﻤﺎﹰ ﺠﻴﺩﺍﹰ ﻭﻋﻤل ﻓﻴﻪ ﺒﺼﺎﻗﺎﹰ ﻭﻤﺨﺎﻁﺎﹰ ﺃﻭ ﻗﺫﺭﺍﹰ‬

‫ﻭﺃﺘﻰ ﺒﻪ ﻟﻤﻥ ﻻ ﻴﻌﺭﻓﻪ ‪ ،‬ﻓﻜل ﻤﻥ ﺭﺁﻩ ﻭﻟﻡ ﻴﻌﺭﻑ ﻤﺎ ﻓﻴﻪ ﺒﻁﺸﺕ ﻨﻔﺴﻪ‬

‫ﺇﻟﻴﻪ ‪ ،‬ﻓﻠﻭ ﻋﻠﻡ ﻤﺎ ﻓﻴﻪ ﻤﺎ ﺒﻁﺸﺕ ﻨﻔﺴﻪ ‪ ،‬ﻓﺈﺫﺍ ﻨﻬﺎﻩ ﻋﻨﻪ ﻤﻥ ﻋﻠﻡ ﻤﺎ ﻓﻴﻪ‬

‫ﺍﺘﻬﻤﻪ ﻟﻌﺩﻡ ﻓﻬﻤﻪ ‪ ،‬ﻜﺫﻟﻙ ﺍﻟﻌﺒﺩ ﻴﺒﻁﺵ ﻟﻠﺩﻨﻴﺎ ﺃﻭ ﺍﻟﺭﻴﺎﺴﺔ ﺃﻭ ﻏﻴﺭ ﺫﻟﻙ ﻤﻤﺎ‬

‫ﻓﻴﻪ ﻀﺭﺭﻩ ‪ ،‬ﻓﻴﻤﻨﻌﻪ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻤﻨﻪ ﻭﺭﺤﻤﺔ ﺒﻪ ﻭﺸﻔﻘﺔ ﻋﻠﻴﻪ ﻭﺍﻋﺘﻨﺎﺀ‬

‫ﺒﻪ ﻓﺈﺫﺍ ﻓﻬﻡ ﻋﻥ ﺍﷲ ﺴﻠﻡ ﺍﻷﻤﺭ ﺇﻟﻰ ﻤﻭﻻﻩ ‪ ،‬ﻭﻟﻡ ﻴﺘﻬﻤﻪ ﻓﻴﻤﺎ ﺃﺒﺭﻤﻪ ﻭ‬

‫ﻗﻀﺎﻩ ‪ ،‬ﻭﺇﺫﺍ ﻟﻡ ﻴﻔﻬﻡ ﻋﻥ ﺍﷲ ‪ ،‬ﺘﺤﺴﺭ ﻭﺭﺒﻤﺎ ﺴﺨﻁ ‪ ،‬ﻓﺈﺫﺍ ﺍﻨﻜﺸﻑ ﻟﻪ ﺴﺭ‬

‫ﺫﻟﻙ ﺒﻌﺩ ‪ :‬ﻋﻠﻡ ﻤﺎ ﻜﺎﻥ ﻓﻰ ﺫﻟﻙ ﻤﻥ ﺍﻟﺨﻴﺭ ‪ ،‬ﻟﻜﻥ ﻓﺎﺘﺘﻪ ﺩﺭﺠﺔ ﺍﻟﺼﺒﺭ ‪،‬‬

‫ﻟﻘﻭﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪:‬‬

‫" ﺇﻨﻤﺎ ﺍﻟﺼﺒﺭ ﻋﻨﺩ ﺍﻟﺼﺩﻤﺔ ﺍﻷﻭﻟﻰ " ‪.‬‬

‫ﻭﺍﻨﻅﺭ ﻗﻀﻴﺔ ﺍﻟﺭﺠل ﺍﻟﺫﻯ ﻴﺴﻜﻥ ﻓﻰ ﺍﻟﺒﺎﺩﻴﺔ ﻭﻜﺎﻥ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻷﻤﺭ ﺍﷲ‬

‫‪ ،‬ﻓﺎﺘﻔﻕ ﻟﻪ ﺫﺍﺕ ﻴﻭﻡ ﺃﻥ ﻤﺎﺕ ﺤﻤﺎﺭﻩ ﻭﻜﻠﺒﻪ ﻭﺩﻴﻜﻪ ‪ ،‬ﻓﺄﺘﻰ ﺇﻟﻴﻪ ﺃﻫﻠﻪ ‪،‬‬

‫ﻓﻘﺎﻟﻭﺍ ﻟﻪ ﺤﻴﻥ ﻤﺎﺕ ﺍﻟﺤﻤﺎﺭ ‪ :‬ﻤﺎﺕ ﺤﻤﺎﺭﻨﺎ ‪ ،‬ﻓﻘﺎل ﺨﻴﺭ ‪ ،‬ﺜﻡ ﻗﺎﻟﻭﺍ ‪ :‬ﻤﺎﺕ‬

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 ‫ﺍﻟﻜﻠﺏ ‪ ،‬ﻓﻘﺎل ﺨﻴﺭ ‪ ،‬ﺜﻡ ﻗﺎﻟﻭﺍ ﻟﻪ ‪ :‬ﻤﺎﺕ ﺍﻟﺩﻴﻙ ‪ ،‬ﻓﻘﺎل ﺨﻴﺭ ‪ ،‬ﻓﻐﻀﺏ ﺃﻫل‬

‫ﺍﻟﺩﺍﺭ ‪ ،‬ﻭﻗﺎﻟﻭﺍ ‪ :‬ﺃﻯ ﺨﻴﺭ ﻓﻰ ﻫﺫﺍ ؟ ﻤﺘﺎﻋﻨﺎ ﺫﻫﺏ ﻭﻨﺤﻥ ﻨﻨﻅﺭ ‪ .‬ﻓﺎﺘﻔﻕ ﺃﻥ‬

‫ﺒﻌﺽ ﺍﻟﻌﺭﺏ ﻀﺭﺒﻭﺍ ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﺤﻰ ﻓﻰ ﺘﻠﻙ ﺍﻟﻠﻴﻠﺔ ﻓﺎﺠﺘﺎﺤﻭﺍ ﻜل ﻤﺎ ﻓﻴﻪ ‪،‬‬

‫ﻭﻜﺎﻨﻭﺍ ﻴﺴﺘﺩﻟﻭﻥ ﻋﻠﻰ ﺍﻟﺨﻴﺎﻡ ﺒﻨﻬﻴﻕ ﺍﻟﺤﻤﺎﺭ ﻭﻨﺒﺎﺡ ﺍﻟﻜﻼﺏ ﻭﺼﺭﺍﺥ ﺍﻟﺩﻴﻜﺔ‬

‫‪ ،‬ﻓﺄﺼﺒﺤﺕ ﺨﻴﻤﺘﻪ ﺴﺎﻟﻤﺔ ﺇﺫ ﻟﻡ ﻴﻜﻥ ﺒﻘﻰ ﻤﻥ ﻴﻔﻀﺤﻬﺎ ‪.‬‬

‫ﻓﺎﻨﻅﺭ ﻜﻴﻑ ﻜﺎﻥ ﺤﺴﻥ ﻨﻅﺭ ﺍﻟﺤﻕ ﻷﻭﻟﻴﺎﺌﻪ ﻭﺤﺴﻥ ﺘﺩﺒﻴﺭﻩ ﻟﻬﻡ ؟ ﻭﻜﻴﻑ‬

‫ﻓﻬﻡ ﺍﻟﺭﺠل ﺍﻟﻌﺎﻟﻡ ﻤﺎ ﻓﻰ ﺫﻟﻙ ﻤﻥ ﺍﻟﺴﺭ ﻓﻰ ﺃﻭل ﻤﺭﺓ ؟ ﻓﻬﺫﺍ ﻫﻭ ﺍﻟﻔﻬﻡ ﻋﻥ‬

‫ﺍﷲ ‪ ،‬ﺭﺯﻗﻨﺎ ﺍﷲ ﻤﻥ ﺫﻟﻙ ﺍﻟﺤﻅ ﺍﻷﻭﻓﺭ ‪ ،‬ﺁﻤﻴﻥ ‪.‬‬

‫ﻭﺴﺒﺏ ﻋﺩﻡ ﺍﻟﻔﻬﻡ ﻋﻥ ﺍﷲ ﻫﻭ ﺍﻟﻭﻗﻭﻑ ﻤﻊ ﻅﻭﺍﻫﺭ ﺍﻷﺸﻴﺎﺀ ﺩﻭﻥ ﺍﻟﻨﻅﺭ‬

‫ﺇﻟﻰ ﺒﻭﺍﻁﻨﻬﺎ ‪:‬‬

‫] ﺍﻷﻜﻭﺍﻥ ﻅﺎﻫﺭﻫﺎ ﻏﺭﺓ ﻭﺒﺎﻁﻨﻬﺎ ﻋﺒﺭﺓ [‬

‫ﺍﻟﻐﺭﺓ ﺒﻜﺴﺭ ﺍﻟﻐﻴﻥ ‪ .‬ﻭﻗﻭﻉ ﺍﻟﻐﺭﻭﺭ ‪ ،‬ﻭﺇﻨﻤﺎ ﻜﺎﻨﺕ ﺍﻷﻜﻭﺍﻥ ﻅﺎﻫﺭﻫﺎ ﻏﺭﺓ‬

‫ﻟﻭﺠﻬﻴﻥ ‪ :‬ﺃﺤﺩﻫﻤﺎ ﻤﺎ ﺠﻌل ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻋﻠﻰ ﻅﺎﻫﺭ ﺤﺴﻬﺎ ﻤﻥ ﺍﻟﺒﻬﺠﺔ‬

‫ﻭﺤﺴﻥ ﺍﻟﻨﻅﺭ ﺍﺨﺘﺒﺎﺭﺍ ﻟﻠﻌﺒﺎﺩ ‪ ،‬ﻭﻤﺎ ﺘﺸﺘﻬﻴﻪ ﺍﻟﻨﻔﻭﺱ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻟﻤﺂﻜل‬

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 ‫ﻭﺍﻟﻤﺸﺎﺭﺏ ﻭﺍﻟﻤﻼﺒﺱ ﻭﺍﻟﻤﺭﺍﻜﺏ ﻭﺸﻬﻭﺓ ﺍﻟﻤﻨﺎﻜﺢ ﻭﺍﻟﻤﺴﺎﻜﻥ ﻭﺍﻟﺒﺴﺎﺘﻴﻥ‬

‫ﻭﺍﻟﺭﻴﺎﻀﺎﺕ ﻭﻜﺜﺭﺓ ﺍﻷﻤﻭﺍل ﻭﺍﻟﺒﻨﻴﻥ ‪ ،‬ﻭﻜﺜﺭﺓ ﺍﻷﺼﺤﺎﺏ ﻭﺍﻟﻌﺸﺎﺌﺭ ﻭﺍﻷﺠﻨﺎﺩ‬

‫ﻭﺍﻟﻌﺴﺎﻜﺭ ‪ ،‬ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻥ ﺒﻬﺠﺘﻬﺎ ﻭﺯﻫﺭﺘﻬﺎ ﻭﺯﺨﺭﻓﻬﺎ ‪ ،‬ﻓﺎﻨﻜﺏ ﺠل‬

‫ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻻﺸﺘﻐﺎل ﺒﺠﻤﻌﻬﺎ ﻭﺘﺤﺼﻴﻠﻬﺎ ﻓﻰ ﺍﻟﻠﻴل ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺸﻬﻭﺭ‬

‫ﻭﺍﻷﻋﻭﺍﻡ ‪ ،‬ﺤﺘﻰ ﻫﺠﻡ ﻋﻠﻴﻬﻡ ﻫﺎﺩﻡ ﺍﻟﻠﺫﺍﺕ ‪ ،‬ﻓﺄﻋﻘﺒﻬﻡ ﺍﻟﻨﺩﻡ ﻭﺍﻟﺤﺴﺭﺍﺕ ‪،‬‬

‫ﻭﻟﻡ ﻴﻨﻔﻊ ﺍﻟﻨﺩﻡ ﻭﻗﺩ ﺠﻑ ﺍﻟﻘﻠﻡ ‪.‬‬

‫ﺴﺎﻓﺭﻭﺍ ﺒﻼ ﺯﺍﺩ ‪ ،‬ﻭﻗﺩﻤﻭﺍ ﻋﻠﻰ ﺍﻟﻤﻠﻙ ﺒﻼ ﺘﺄﻫﺏ ﻭﻻ ﺍﺴﺘﻌﺩﺍﺩ ‪ ،‬ﻓﺎﺴﺘﻭﺠﺒﻭﺍ‬

‫ﻤﻥ ﺍﷲ ﺍﻟﻁﺭﺩ ﻭﺍﻟﺒﻌﺎﺩ ‪ ،‬ﻭﻷﺠل ﻫﺫﺍ ﺤﺫﺭ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ﻤﻥ ﻏﺭﻭﺭﻫﺎ‬

‫ﻭﺯﺨﺭﻓﻬﺎ ‪ -‬ﺭﺤﻤﺔ ﻤﻨﻪ ﺴﺒﺤﺎﻨﻪ ‪ ، -‬ﻭﺍﻟﻭﻗﻭﻉ ﻤﻊ ﻅﺎﻫﺭﻫﺎ ﻗﺎل ﺘﻌﺎﻟﻰ ‪:‬‬

‫) ﺯﻴﻥ ﻟﻠﻨﺎﺱ ﺤﺏ ﺍﻟﺸﻬﻭﺍﺕ ﻤﻥ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﻨﻴﻥ ( ‪.‬‬

‫ﺜﻡ ﻗﺎل ﻋﺯ ﻤﻥ ﻗﺎﺌل ‪ ) :‬ﻗل ﺃﺅﻨﺒﻜﻡ ﺒﺨﻴﺭ ﻤﻥ ﺫﻟﻜﻡ ‪ ،‬ﻟﻠﺫﻴﻥ ﺍﺘﻘﻭﺍ ﻋﻨﺩ‬

‫ﺭﺒﻬﻡ ﺠﻨﺎﺕ ﺘﺠﺭﻯ ﻤﻥ ﺘﺤﺘﻬﺎ ﺍﻷﻨﻬﺎﺭ ﺨﺎﻟﺩﻴﻥ ﻓﻴﻬﺎ ﻭﺃﺯﻭﺍﺝ ﻤﻁﻬﺭﺓ‬

‫ﻭﺭﻀﻭﺍﻥ ﻤﻥ ﺍﷲ ‪ ،‬ﻭﺍﷲ ﺒﺼﻴﺭ ﺒﺎﻟﻌﺒﺎﺩ ( ‪.‬‬

‫ﻭﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﺇﻨﺎ ﺠﻌﻠﻨﺎ ﻤﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺯﻴﻨﺔ ﻟﻬﺎ ﻟﻨﺒﻠﻭﻫﻡ ﺃﻴﻬﻡ ﺃﺤﺴﻥ‬

‫ﻋﻤﻼﹰ ( ‪.‬‬

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 ‫ﻨﻌﻡ ‪....‬ﺼﺩﻕ ﺍﷲ ﺘﻌﺎﻟﻰ ‪...‬ﻓﻠﻨﻨﻅﺭ ﻟﻠﻌﺒﺎﺩ ‪:‬‬

‫ﺃﻴﻬﻡ ﺃﺯﻫﺩ ﻓﻴﻬﺎ ؟ ﻭﻗﺎل ﺘﻌﺎﻟﻰ ﻟﻨﺒﻴﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ ) :‬ﻭﻻ ﺘﻤﺩﻥ‬

‫ﻋﻴﻨﻴﻙ ﺇﻟﻰ ﻤﺎ ﻤﺘﻌﻨﺎ ﺒﻪ ﺃﺯﻭﺍﺠﺎ ﻤﻨﻬﻡ ‪ ،‬ﺯﻫﺭﺓ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻟﻨﻔﺘﻨﻬﻡ ﻓﻴﻪ ( ‪.‬‬

‫ﻭﻓﻰ ﺍﻷﺜﺭ ﻋﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺍﻟﺫﻴﻥ ﻻ ﺨﻭﻑ ﻋﻠﻴﻬﻡ ﻭﻻ ﻫﻡ ﻴﺤﺯﻨﻭﻥ ‪ ،‬ﻗﻴل ‪:‬‬

‫" ﺍﻟﺫﻴﻥ ﻨﻅﺭﻭﺍ ﺇﻟﻰ ﺒﺎﻁﻥ ﺍﻟﺩﻨﻴﺎ ﺤﻴﻥ ﻨﻅﺭ ﺍﻟﻨﺎﺱ ﺇﻟﻰ ﻅﺎﻫﺭﻫﺎ ‪ ،‬ﻭﺍﻫﺘﻤﻭﺍ‬

‫ﺒﺂﺠل ﺍﻟﺩﻨﻴﺎ ﺤﻴﻥ ﺍﻫﺘﻡ ﺍﻟﻨﺎﺱ ﺒﻌﺎﺠﻠﻬﺎ ‪ ،‬ﻓﺄﻤﺎﺘﻭﺍ ﻤﻨﻬﺎ ﻤﺎ ﺨﺸﻭﺍ ﺃﻥ ﻴﻤﻴﺘﻬﻡ‬

‫‪ ،‬ﻭﺘﺭﻜﻭﺍ ﻤﻨﻬﺎ ﻤﺎ ﻋﻠﻤﻭﺍ ﺃﻨﻪ ﺴﻴﺘﺭﻜﻬﻡ ‪ ،‬ﻓﻤﺎ ﻋﺎﺭﻀﻬﻡ ﻤﻨﻬﺎ ﻋﺎﺭﺽ ﺇﻻ‬

‫ﺭﻓﻀﻭﻩ ‪ ،‬ﻭﻻ ﺨﺎﺩﻋﻬﻡ ﻤﻨﻬﺎ ﺨﺎﺩﻉ ﺇﻻ ﻭﻀﻌﻭﻩ ‪ ،‬ﺨﺭﺠﺕ ﺍﻟﺩﻨﻴﺎ ﻤﻥ‬

‫ﻗﻠﻭﺒﻬﻡ ﻓﻠﻡ ﻴﺠﺩﻭﻫﺎ ‪ ،‬ﻭﺨﺭﺒﺕ ﻤﻥ ﻭﺴﻁ ﺒﻨﻴﺎﻨﻬﻡ ﻓﻤﺎ ﻴﻌﻤﺭﻭﻨﻬﺎ ﻭﻤﺎﺘﺕ ﻓﻰ‬

‫ﺼﺩﻭﺭﻫﻡ ﻓﻤﺎ ﻴﺤﺒﻭﻨﻬﺎ ﺒل ﻴﻬﺩﻤﻭﻨﻬﺎ ﻓﻴﺒﻨﻭﻥ ﺒﻬﺎ ﺁﺨﺭﺘﻬﻡ ﻭﻴﺒﻴﻌﻭﻨﻬﺎ‬

‫ﻟﻴﺸﺘﺭﻭﺍ ﺒﻬﺎ ﻤﺎ ﻴﺒﻘﻰ ﻟﻬﻡ ‪ ،‬ﻭﻨﻅﺭﻭﺍ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ﺼﺭﻋﻰ ﻗﺩ ﺨﻠﺕ ﺒﻬﻡ‬

‫ﺍﻟﻤﺜﻼﺕ ﻓﻤﺎ ﻴﺭﻭﻥ ﺃﻤﺎﻨﺎﹰ ﺩﻭﻥ ﻤﺎ ﻴﺭﺠﻭﻥ ‪ ،‬ﻭﻻ ﺨﻭﻓﺎﹰ ﺩﻭﻥ ﻤﺎ ﻴﺠﺩﻭﻥ "‬

‫ﺍ‪.‬ﻫـ‬

‫ﻭﻨﺴﺏ ﻟﻌﻠﻰ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ﻓﻴﻤﺎ ﻜﺘﺒﻪ ﺇﻟﻰ ﺴﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺴﻰ ﺭﻀﻰ ﺍﷲ‬

‫ﻋﻨﻪ ‪ :‬ﺇﻨﻤﺎ ﻤﺜل ﺍﻟﺩﻨﻴﺎ ﻜﻤﺜل ﺍﻟﺤﻴﺔ ﻟﻴﻥ ﻤﺴﻬﺎ ﻗﺎﺘل ﺴﻤﻬﺎ ‪ ،‬ﻓﺄﻋﺭﺽ ﻋﻨﻬﺎ‬

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 ‫ﻭﻋﻤﺎ ﻴﻌﺠﺒﻙ ﻤﻨﻬﺎ ﻟﻘﻠﺔ ﻤﺎ ﻴﺼﺤﺒﻙ ﻤﻨﻬﺎ ‪ ،‬ﻭﺩﻉ ﻋﻨﻙ ﻫﻤﻭﻤﻬﺎ ﻟﻤﺎ ﺘﻴﻘﻨﺕ‬

‫ﻤﻥ ﻓﺭﺍﻗﻬﺎ ‪ ،‬ﻭﻜﻥ ﺃﺴﺭ ﻤﺎ ﺘﻜﻭﻥ ﻓﻴﻬﺎ ﺃﺤﺫﺭ ﻤﺎ ﺘﻜﻭﻥ ﻤﻨﻬﺎ ‪ ،‬ﻓﺈﻥ ﺼﺎﺤﺒﻬﺎ‬

‫ﻜﻠﻤﺎ ﺍﻁﻤﺄﻥ ﻓﻴﻬﺎ ﺇﻟﻰ ﺴﺭﻭﺭ ‪ ،‬ﺃﺸﺨﺹ ﻤﻨﻬﺎ ﺇﻟﻰ ﻤﻜﺭﻭﻩ ﺍ‪.‬ﻫـ‬

‫ﻓﻘﺩ ﺠﻌل ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻫﺫﻩ ﺍﻷﻜﻭﺍﻥ ﻭﻫﻰ ﺍﻟﺩﻨﻴﺎ ﻭﻤﺎ ﺍﺸﺘﻤﻠﺕ ﻋﻠﻴﻪ ‪،‬‬

‫ﻅﺎﻫﺭﻫﺎ ﻓﺘﻨﺔ ﻭﺒﺎﻁﻨﻬﺎ ﻋﺒﺭﺓ ‪ ،‬ﻓﻤﻥ ﻭﻗﻑ ﻤﻊ ﻅﺎﻫﺭﻫﺎ ﻜﺎﻥ ﻤﻐﺭﻭﺭﺍ ‪ ،‬ﻭﻤﻥ‬

‫ﻨﻔﺫ ﺇﻟﻰ ﺒﺎﻁﻨﻬﺎ ﻜﺎﻥ ﻋﻨﺩ ﺍﷲ ﻤﺒﺭﻭﺭﺍﹰ ‪ ،‬ﻓﺄﻫل ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﺒﻁﺎﻟﺔ ﻭﻗﻔﻭﺍ ﻤﻊ‬

‫ﻤﺘﻌﺔ ﻋﺎﺠﻠﻬﺎ ﻭﺒﻬﺠﺔ ﻅﺎﻫﺭﻫﺎ ‪ ،‬ﻓﻐﺭﺘﻬﻡ ﺒﺯﺨﺭﻓﻬﺎ ﻭﺨﺩﻋﺘﻬﻡ ﺒﻐﺭﻭﺭﻫﺎ‬

‫ﺤﺘﻰ ﺃﺨﺫﺘﻬﻡ ﺒﻐﺘﺔ ‪ ،‬ﻭﺃﻫل ﺍﻟﻴﻘﻅﺔ ﻭﺍﻟﺤﺯﻡ ﻨﻔﺫﻭﺍ ﺇﻟﻰ ﺒﺎﻁﻨﻬﺎ ﻓﻌﺭﻓﻭﺍ‬

‫ﺴﺭﻋﺔ ﺫﻫﺎﺒﻬﺎ ﻭﻗﻠﺔ ﺒﻘﺎﺌﻬﺎ ‪ ،‬ﻓﺎﺸﺘﻐﻠﻭﺍ ﺒﺠﻤﻊ ﺍﻟﺯﺍﺩ ‪ ،‬ﻭﺘﺄﻫﺒﻭﺍ ﻟﻴﻭﻡ ﺍﻟﻤﻌﺎﺩ‬

‫‪ ،‬ﺃﻭﻟﺌﻙ ﺍﻟﺫﻴﻥ ﻻ ﺨﻭﻑ ﻋﻠﻴﻬﻡ ﻭﻻ ﻫﻡ ﻴﺤﺯﻨﻭﻥ ‪.‬‬

‫] ﻓﺎﻟﻨﻔﺱ ﺘﻨﻅﺭ ﺇﻟﻰ ﻅﺎﻫﺭ ﻏﺭﺘﻬﺎ ‪ ،‬ﻭﺍﻟﻘﻠﺏ ﻴﻨﻅﺭ ﺇﻟﻰ ﺒﺎﻁﻥ ﻋﺒﺭﺘﻬﺎ [‬

‫ﺃﻤﺎ ﻤﻥ ﺒﺎﻋﻭﺍ ﺍﻟﻐﺎﻟﻰ ﻭ ﺍﺸﺘﺭﻭﺍ ﺍﻟﺭﺨﻴﺹ ‪:‬‬

‫ﻓﻰ ﻤﺜﻠﻬﻡ ﻭﺭﺩ ﺍﻟﺨﺒﺭ ﻋﻥ ﺴﻴﺩﻨﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻜﺎﻥ ﻴﻘﻭل ‪:‬‬

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 ‫" ﻭﻴﻠﻜﻡ ﻴﺎ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻭﺀ ‪ ،‬ﻤﺜﻠﻜﻡ ﻜﻤﺜل ﻗﻨﺎﺓ ﺤﺵ ‪ ،‬ﻅﺎﻫﺭﻫﺎ ﺠﺹ‬

‫ﻭﺒﺎﻁﻨﻬﺎ ﻨﺘﻥ " ﺍ‪.‬ﻫـ ﻭﺍﻟﺤﺵ ‪ :‬ﻫﻭ ﺒﻴﺕ ﺍﻟﺨﻼﺀ ‪..‬ﻴﻌﻨﻰ ﻤﺜل ﻗﻨﺎﺓ ﺼﺭﻑ‬

‫ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﻤﻥ ﺍﻟﺨﺎﺭﺝ ﻫﻰ ﻤﻌﺩﻥ ﺃﻭ ﻓﺨﺎﺭ ‪ ،‬ﻭ ﻤﻥ ﺍﻟﺩﺍﺨل ﺒﻬﺎ ﺍﻷﻭﺴﺎﺥ ‪.‬‬

‫ﻭ ﻗﺩﻭﺘﻨﺎ ﻓﻴﻤﻥ ﺒﺎﻋﻭﺍ ﺍﻟﺭﺨﻴﺹ ﻭ ﺍﺸﺘﺭﻭﺍ ﺍﻟﻨﻔﻴﺱ ‪:‬‬

‫ﻭﻫﺅﻻﺀ ﻭﻤﻥ ﺘﻌﻠﻕ ﺒﺤﺒل ﺍﷲ ﻤﻌﻬﻡ ﻫﻡ ﺍﻷﻋﺯﺍﺀ ﻋﻨﺩ ﺍﷲ ‪ ،‬ﺘﻌﺯﺯﻭﺍ ﺒﻁﺎﻋﺔ‬

‫ﺍﻟﻌﺯﻴﺯ ﻓﻌﺯﻫﻡ ﺍﻟﻌﺯﻴﺯ ﻜﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻰ ﺫﻟﻙ ﺒﻘﻭﻟﻪ ‪:‬‬

‫] ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﻴﻜﻭﻥ ﻟﻙ ﻋﺯ ﻻ ﻴﻔﻨﻰ ﻓﻼ ﺘﺴﺘﻌﺯﻥ ﺒﻌﺯ ﻴﻔﻨﻰ [ ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﺍﻟﻌﺯ ﺍﻟﺫﻯ ﻻ ﻴﻔﻨﻰ ‪ ،‬ﻭﻫﻭ ﺍﻟﻌﺯ ﺒﺎﷲ ﻭﺍﻟﻐﻨﻰ ﺒﻁﺎﻋﺔ ﺍﷲ ‪ ،‬ﻓﺎﻟﻌﺯ‬

‫ﺒﺎﷲ ﻴﻜﻭﻥ ﺒﺘﻌﻅﻴﻤﻪ ﻭﺇﺠﻼﻟﻪ ‪ ،‬ﻭﻫﻴﺒﺘﻪ ﻭﻤﺤﺒﺘﻪ ﻭﻤﻌﺭﻓﺘﻪ ‪ ،‬ﻭﺤﺴﻥ ﺍﻷﺩﺏ‬

‫ﻤﻌﻪ ﻓﻰ ﻜل ﺸﺊ ﻭﻋﻠﻰ ﻜل ﺤﺎل ﻓﻼ ﻨﺨﺎﻟﻑ ﺃﻤﺭﻩ ﺴﺒﺤﺎﻨﻪ ‪ ،‬ﻭﻴﻜﻭﻥ‬

‫ﺒﺎﻟﺭﻀﻰ ﺒﺄﺤﻜﺎﻤﻪ ‪ ،‬ﻭﺍﻟﺨﻀﻭﻉ ﺘﺤﺕ ﻗﻬﺭ ﺠﻼﻟﻪ ﻭﻜﺒﺭﻴﺎﺌﻪ ‪ ،‬ﻭﺒﺎﻟﺤﻴﺎﺀ‬

‫ﻭﺍﻟﺨﻭﻑ ﻤﻨﻪ ‪ ،‬ﻭﻴﻜﻭﻥ ﺒﺎﻟﺫل ﻭﺍﻻﻨﻜﺴﺎﺭ ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺍﻟﺸﺎﻋﺭ ‪:‬‬

‫ﺘﺫﻟل ﻟﻤﻥ ﺘﻬﻭﻯ ﻟﺘﻜﺴﺏ ﻋﺯﻩ‬

‫ﻓﻜﻡ ﻋﺯﺓ ﻗﺩ ﻨﺎﻟﻬﺎ ﺍﻟﻤﺭﺀ ﺒﺎﻟﺫل‬

‫ﺇﺫﺍ ﻜﺎﻥ ﻤﻥ ﺘﻬﻭﻯ ﻋﺯﻴﺯﺍ ﻭﻟﻡ ﺘﻜﻥ‬

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 ‫ﺫﻟﻴﻼ ﻟﻪ ﻓﺎﻗﺭﺃ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺍﻟﻭﺼل‬

‫ﻓﻤﻥ ﺃﺤﻕ ﺒﺎﻟﺤﺏ ﺍﻟﺼﺎﺩﻕ ؟ ﺍﻟﻤﻌﺸﻭﻕ ﺃﻡ ﺍﻟﺭﺏ ﺍﻟﺨﻼﻕ ﺍﻟﺭﺤﻴﻡ ﺍﻟﺫﻯ‬

‫ﺴﻨﻌﻭﺩ ﺇﻟﻴﻪ ﻓﺭﺍﺩﻯ ﺃﺠﻤﻌﻴﻥ ؟‬

‫ﻭﺃﻤﺎ ﺍﻟﻌﺯ ﺒﻁﺎﻋﺔ ﺍﷲ ﻓﻬﻭ ﺒﺎﻟﻤﺒﺎﺩﺭﺓ ﻻﻤﺘﺜﺎل ﺃﻤﺭﻩ ‪ .‬ﻭﺍﺠﺘﻨﺎﺏ ﻨﻬﻴﻪ ‪،‬‬

‫ﻭﺍﻹﻜﺜﺎﺭ ﻤﻥ ﺫﻜﺭﻩ ﻭﺒﺫل ﺍﻟﻤﺠﻬﻭﺩ ﻓﻰ ﺘﺤﺼﻴل ﺒﺭﻩ ‪.‬‬

‫ﻭﻨﺴﺏ ﻟﻌﻠﻰ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪:‬‬

‫ﻤﻥ ﺃﺭﺍﺩ ﺍﻟﻐﻨﻰ ﺒﻐﻴﺭ ﻤﺎل ‪ ،‬ﻭﺍﻟﻜﺜﺭﺓ ﺒﻐﻴﺭ ﻋﺸﻴﺭﺓ ‪ ،‬ﻓﻠﻴﻨﺘﻘل ﻤﻥ ﺫل‬

‫ﺍﻟﻤﻌﺼﻴﺔ ﺇﻟﻰ ﻋﺯ ﺍﻟﻁﺎﻋﺔ ﺍ‪.‬ﻫـ‬

‫ﻓﻤﻥ ﺘﺤﻘﻕ ﻋﺯﻩ ﺒﺎﷲ ‪ ،‬ﻟﻡ ﻴﻘﺩﺭ ﺃﺤﺩ ﺃﻥ ﻴﺫﻟﻪ ‪.‬‬

‫ﻓﺈﻥ ﻗﻬﺭﺕ ﺃﻭ ﺴﺠﻨﺕ ﻻ ﺘﺘﺫﻟل ‪..‬ﻓﻤﻥ ﻴﺨﺭﺠﻙ ﻤﻥ ﺍﻟﺴﺠﻥ ؟ ﺍﻟﺫﻯ ﺃﺩﺨﻠﻙ‬

‫!ﻓﺘﺫﻟل ﷲ ﻴﻨﺠﻴﻙ ﻜﻤﺎ ﻨﺠﻰ ﻴﻭﺴﻔﺎ ﺍﻟﺼﺩﻴﻕ ‪..‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪.‬‬

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 ‫ﻭﺍﻨﻅﺭ ﻗﻀﻴﺔ ﺍﻟﺭﺠل ﺍﻟﺫﻯ ﺘﻜﺒﺭ ﻓﻰ ﺍﻟﺤﺭﻡ ‪ ،‬ﻓﺼﺎﺭ ﺒﻌﺩ ﺫﻟﻙ ﻴﺘﻜﻔﻑ ﺍﻟﻨﺎﺱ‬

‫‪ ،‬ﻭﻗﺎل ﺇﻨﻰ ﺘﻜﺒﺭﺕ ﻓﻰ ﻤﻭﻀﻊ ﻴﺘﻭﺍﻀﻊ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ‪ ،‬ﻓﻭﻀﻌﻨﻰ ﻓﻰ ﻤﻭﻀﻊ‬

‫ﺘﺭﺘﻔﻊ ﻓﻴﻪ ﺍﻟﻨﺎﺱ ‪.‬‬

‫ﻭﻤﻥ ﺍﻟﻘﺼﺹ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ‪:‬‬

‫ﺩﺨل ﻋﺎﻟﻡ ﻋﻠﻰ ﺭﺠل ﻴﺒﻜﻰ ‪ ،‬ﻓﻘﺎل ﻟﻪ ‪ :‬ﻭﻤﺎ ﻴﺒﻜﻴﻙ ؟ ﻓﻘﺎل ﻟﻪ ‪ :‬ﻤﺎﺕ‬

‫ﺴﻴﺩﻯ ‪ ،‬ﻓﻘﺎل ﻟﻪ ‪ :‬ﻭﻟﻡ ﺠﻌﻠﺕ ﺴﻴﺩﻙ ﻤﻥ ﻴﻤﻭﺕ ؟!!‬

‫ﻓﺈﻥ ﺃﺭﺩﺕ ﺃﻥ ﻴﻜﻭﻥ ﻟﻙ ﻋﺯ ﻻ ﻴﻔﻨﻰ ‪ ،‬ﻓﺎﺴﺘﻌﺯ ﺒﺎﷲ ﻭﺒﻁﺎﻋﺔ ﺍﷲ ‪،‬‬

‫ﻭﺒﺎﻟﺘﺸﺒﻪ ﺒﺄﻭﻟﻴﺎﺀ ﺍﷲ ‪ ،‬ﻭﻻ ﺘﺴﺘﻌﺯﻥ ﺒﻌﺯ ﻤﺨﻠﻭﻕ ﻴﻔﻨﻰ ‪ ،‬ﻓﺈﻥ ﻤﻥ ﺘﻌﺯﺯ‬

‫ﺒﻤﻥ ﻴﻤﻭﺕ ﻤﺎﺕ ﻋﺯﻩ ‪.‬‬

‫ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ) :‬ﺃﻴﺒﺘﻐﻭﻥ ﻋﻨﺩﻫﻡ ﺍﻟﻌﺯﺓ ﻓﺈﻥ ﺍﻟﻌﺯﺓ ﷲ ﺠﻤﻴﻌﺎﹰ ( ‪.‬‬

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 ‫ﻭﺍﷲ ﻤﺎ ﺭﺃﻴﺕ ﺍﻟﻌﺯ ﺇﻻ ﻓﻰ ﺭﻓﻊ ﺍﻟﻬﻤﺔ ﻋﻥ ﺍﻟﺨﻠﻕ ‪.‬‬

‫ﻓﻌﻠﻰ ﺍﻟﻌﺒﺎﺩ ﺃﻥ ﻴﻔﻬﻤﻭﺍ ﻫﺫﺍ ﻓﻼ ﻴﺘﻌﻠﻘﻭﺍ ﻭ ﻻ ﻴﻘﻠﻘﻭﺍ ﻟﻔﻘﺩ ﺸﺊ‬

‫ﺤﺘﻰ ﻴﺘﺨﻠﺼﻭﺍ ﻤﻥ ﺭﻕ ﺍﻷﺸﻴﺎﺀ‬

‫‪..‬ﻭ ﺘﻨﻔﺘﺢ ﻋﻠﻴﻬﻡ ﺍﻟﺒﺭﻜﺎﺕ ﻤﻥ ﺍﻟﺴﻤﺎﺀ ﻭ ﺍﻷﺭﺽ ﻭ ﺍﻜﺒﺭﻫﺎ ﺒﺭﻜﺔ ﺍﻟﺭﻀﺎ ﻭ‬

‫ﻟﻴﺴﺕ ﺒﺭﻜﺔ ﺍﻟﻤﺎل ﺍﻟﻭﻓﻴﺭ ‪ ،‬ﺒﺭﻜﺔ ﺍﻟﻔﻬﻡ ﻭ ﺍﻟﺨﺸﻴﺔ ﺍﻟﺘﻰ ﺘﻭﺼل ﻟﻠﺠﻨﺔ ‪...‬‬

‫ﻓﻬل ﻜﻤﺎ ﻗﺎل ﻏﻼﺓ ﺍﻟﺼﻭﻓﻴﺔ ﺍﻟﻜﺭﺍﻤﺔ ﺃﻥ ﺘﻁﻭﻯ ﻟﻙ ﺍﻷﺭﺽ ﻓﺘﻘﻁﻊ‬

‫ﺍﻟﻤﺴﺎﻓﺎﺕ ﺒﻤﻌﺠﺯﺍﺕ !‬

‫] ﺍﻟﻁﻰ ﺍﻟﺤﻘﻴﻘﻰ ﺃﻥ ﺘﻁﻭﻯ ﻤﺴﺎﻓﺔ ﺍﻟﺩﻨﻴﺎ ﻋﻨﻙ ﺤﺘﻰ ﺘﺭﻯ ﺍﻵﺨﺭﺓ ﺃﻗﺭﺏ‬

‫ﺇﻟﻴﻙ ﻤﻨﻙ [ ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﺍﻟﻁﻰ ﻫﻭ ﺍﻟﻠﻑ ﻭﺍﻟﻀﻡ ‪ ،‬ﺒﺤﻴﺙ ﻴﺼﻴﺭ ﺍﻟﻁﻭﻴل ﻗﺼﻴﺭﺍﹰ ﻭﺍﻟﻜﺒﻴﺭ‬

‫ﺼﻐﻴﺭﺍﹰ ‪ ،‬ﻴﻘﺎل ﻁﻭﻴﺕ ﺍﻟﺜﻭﺏ ‪ :‬ﺃﻯ ﻀﻤﻤﺘﻪ ‪.‬‬

‫ﻓﺘﻠﻙ ﻫﻰ ﺍﻟﻜﺭﺍﻤﺔ ﺍﻷﻭﻟﻰ ‪..‬ﺍﻹﺴﺘﻘﺎﻤﺔ‬

‫ﻭﺍﻟﻤﻭﺕ ﺃﺩﻨﻰ ﻤﻥ ﺸﺭﺍﻙ ﻨﻌﻠﻪ‬ ‫ﻜل ﺍﻤﺭﺉ ﻤﺼﺒﺢ ﻓﻰ ﺃﻫﻠﻪ‬

‫ﻭ ﻗﻴل ‪ " :‬ﺍﻟﺩﻨﻴﺎ ﺨﻁﻭﺓ ﺍﻟﻤﺅﻤﻥ "‪.‬‬

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 ‫ﺒﻤﻌﻨﻰ ﺃﻨﻪ ﻴﺘﺨﻁﺎﻫﺎ ﺒﺎﻟﺯﻫﺩ ﻓﻴﻬﺎ ‪ ،‬ﻭﻗﺎل ﺒﻌﻀﻬﻡ ﻻ ﺘﺘﻌﺠﺒﻭﺍ ﻤﻤﻥ ﻴﺩﺨل‬

‫ﻴﺩﻩ ﻓﻰ ﺠﻴﺒﻪ ﻓﻴﺨﺭﺝ ﻤﺎ ﻴﺭﻴﺩ ‪ ،‬ﻭﻟﻜﻥ ﺘﻌﺠﺒﻭﺍ ﻤﻤﻥ ﻴﻀﻊ ﻴﺩﻩ ﻓﻰ ﺠﻴﺒﻪ ﻭﻟﻡ‬

‫ﻴﺠﺩ ﺸﻴﺌﺎﹰ ﻭﻟﻡ ﻴﺘﻐﻴﺭ ‪.‬‬

‫ﻭﻗﻴل ﻟﺤﻜﻴﻡ ‪ :‬ﺇﻥ ﻓﻼﻨﺎﹰ ﻴﻤﺸﻰ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ‪ ،‬ﻗﺎل ‪ :‬ﻋﻨﺩﻯ ﻤﻥ ﻤﻜﻨﻪ ﺍﷲ‬

‫ﻤﻥ ﻤﺨﺎﻟﻔﺔ ﻫﻭﺍﻩ ‪ ،‬ﻓﻬﻭ ﺃﻋﻅﻡ ﻤﻥ ﺍﻟﻤﺸﻰ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ﻭﻓﻰ ﺍﻟﻬﻭﺍﺀ ﺍ‪.‬ﻫـ‬

‫ﻭﻤﺨﺎﻟﻔﺔ ﺍﻟﻬﻭﻯ ﺇﻨﻤﺎ ﺘﻜﻭﻥ ﺒﺎﻟﺯﻫﺩ ﻓﻰ ﻜل ﺸﺊ‬

‫*** ﻻﺘﻔﺭﺤﻭﺍ ﻟﻠﻔﻘﻴﺭ ﺇﺫﺍ ﺭﺃﻴﺘﻤﻭﻩ ﻴﺼﻠﻰ ﻜﺜﻴﺭﺍ ﺃﻭ ﻴﺫﻜﺭ ﻜﺜﻴﺭﺍﹰ ﺃﻭ ﻴﺼﻭﻡ‬

‫ﺃﻭ ﻴﻌﺘﺯل ﻜﺜﻴﺭﺍﹰ ‪ ،‬ﺤﺘﻰ ﺘﺭﻭﻩ ﺯﻫﺩ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﻭﺭﺤل ﻋﻨﻬﺎ ‪ ،‬ﻭﻟﻡ ﻴﺒﻕ ﻟﻪ‬

‫ﺍﻟﺘﻔﺎﺕ ﺇﻟﻴﻬﺎ ؟ ﻓﺤﻴﻨﺌﺫ ﻴﻔﺭﺡ ﺒﻪ ﻭﻟﻭ ﻗﻠﺕ ﺼﻼﺘﻪ ﻭﺼﻴﺎﻤﻪ ﻭﺫﻜﺭﻩ ﻭﻋﺯﻟﺘﻪ‬

‫‪.‬‬

‫ﻓﻤﻥ ﻫﻨﺎ ﻓﻬﻤﻨﺎ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻭ ﻜﻴﻑ ﻨﻔﻬﻡ ﺴﺒﺏ ﺤﺭﻤﺎﻨﻨﺎ ﻭ ﺍﻨﻪ ﻓﻰ‬

‫ﺍﻟﺤﻘﻴﻘﺔ ﺨﻴﺭ ﻟﻨﺎ ‪..‬‬

‫] ﺍﻟﻌﻁﺎﺀ ﻤﻥ ﺍﻟﺨﻠﻕ ﺤﺭﻤﺎﻥ ؛ ﻭﺍﻟﻤﻨﻊ ﻤﻥ ﺍﷲ ﺇﺤﺴﺎﻥ [ ‪.‬‬

‫* ﺇﻨﻤﺎ ﻜﺎﻥ ﺍﻟﻌﻁﺎﺀ ﻤﻥ ﺍﻟﺨﻠﻕ ﺤﺭﻤﺎﻨﺎﹰ ﻟﺜﻼﺜﺔ ﺃﻭﺠﻪ ‪:‬‬

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 ‫ﺍﻟﻭﺠﻪ ﺍﻷﻭل ‪ :‬ﻤﺎ ﻓﻰ ﺫﻟﻙ ﻤﻥ ﺤﻅﻬﺎ ﻭﻓﺭﺤﻬﺎ ‪ .‬ﻭﺍﻟﺘﻭﺼل ﺇﻟﻰ ﺸﻬﻭﺍﺘﻬﺎ‬

‫ﻭﺤﻅﻭﻅﻬﺎ ‪ ،‬ﻭﻓﻰ ﺫﻟﻙ ﺴﺒﻴل ﺇﻟﻰ ﻤﻭﺕ ﺍﻟﻘﻠﺏ ﻭﻗﺴﻭﺘﻪ ‪.‬‬

‫ﻭﺍﻟﻭﺠﻪ ﺍﻟﺜﺎﻨﻰ ‪ :‬ﻤﺎ ﻓﻰ ﺫﻟﻙ ﻤﻥ ﻨﻘﺹ ﺍﻟﺩﺭﺠﺎﺕ ﻭﺍﻟﻐﺽ ﻋﻥ ﻜﻤﺎل‬

‫ﺍﻟﻤﺭﺍﺘﺏ ﻭﺍﻟﻤﻘﺎﻤﺎﺕ ‪ ،‬ﻭﻟﺫﻟﻙ ﺘﺭﻙ ﺍﻷﻜﺎﺒﺭ ﺍﻟﺘﻤﺘﻊ ﺒﻜل ﺍﻟﺸﻬﻭﺍﺕ ‪ ،‬ﻜﻤﺎ‬

‫ﻓﻬﻤﻬﺎ ﻋﻤﺭ ﺒﻥ ﺍﻟﺨﻁﺎﺏ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ﻤﻥ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪ ) :‬ﺃﺫﻫﺒﺘﻡ‬

‫ﻁﻴﺒﺎﺘﻜﻡ ﻓﻰ ﺤﻴﺎﺘﻜﻡ ﺍﻟﺩﻨﻴﺎ ( ‪.‬‬

‫ﻓﺈﺫﺍ ﻜﺜﺭ ﻋﻠﻴﻨﺎ ﺍﻟﻌﻁﺎﺀ ﻤﻥ ﺍﻟﺨﻠﻕ ﻓﺭﺤﺕ ﺍﻟﻨﻔﺱ ﻭﺃﻨﺴﺕ ‪ ،‬ﻭ ﻤﺎﻟﺕ‬

‫ﻟﻠﺒﻁﺵ ﻭ ﺍﻟﺒﻌﺩ ﻋﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭ ﺍﻟﻤﺭﺡ ﺍﻟﺯﺍﺌﺩ ﻋﻥ ﺍﻟﺤﺩ ‪ ،‬ﻓﻼ ﺘﺴﻴﻁﺭ‬

‫ﻋﻠﻴﻬﺎ ﺴﺭﻴﻌﺎﹰ ‪ ،‬ﺒﺨﻼﻑ ﻤﺎ ﺇﺫﺍ ﻭﺍﺠﻬﻬﺎ ﺍﻟﻤﻨﻊ ﻓﺈﻨﻬﺎ ﺘﻠﺠﺄ ﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﺇﺫ ﻻ‬

‫ﺤﻅ ﻟﻬﺎ ﻓﻴﻪ )ﺃﻯ ﺍﻟﻤﻨﻊ ( ﻓﻼ ﺘﺘﺒﺨﺘﺭ ‪ ،‬ﻓﺎﻟﺠﻬﺎﺩ ﺍﻟﺫﻯ ﻻ ﻏﻨﻴﻤﺔ ﻓﻴﻪ ﺃﻋﻅﻡ‬

‫ﻤﻥ ﺍﻟﺠﻬﺎﺩ ﺍﻟﺫﻯ ﻓﻴﻪ ﺍﻟﻐﻨﻴﻤﺔ ﻓﻘﺩ ﻭﺭﺩ ﻓﻰ ﺍﻟﺤﺩﻴﺙ ﺍﻟﺼﺤﻴﺢ ﻋﻥ ﺭﺴﻭل‬

‫ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻨﻪ ﻗﺎل ‪ " :‬ﺇﺫﺍ ﺨﺭﺠﺕ ﻁﺎﺌﻔﺔ ﻟﻠﻐﺯﻭ ﻓﺠﺎﻫﺩﻭﺍ‬

‫ﻭﻏﻨﻤﻭﺍ ﻓﻘﺩ ﺘﻌﺠﻠﻭﺍ ﺜﻠﺜﻰ ﺃﺠﺭﻫﻡ ‪ ،‬ﻭﺇﺫﺍ ﻟﻡ ﻴﻐﻨﻤﻭﺍ ﺭﺠﻌﻭﺍ ﺒﺄﺠﺭﻫﻡ ﻜﺎﻤﻼ "‬

‫ﺃﻭ ﻜﻤﺎ ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪.‬‬

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 ‫ﻭﺍﻟﻭﺠﻪ ﺍﻟﺜﺎﻟﺙ ‪ :‬ﻤﺎ ﻓﻰ ﺫﻟﻙ ﻤﻥ ﺍﻟﺭﻜﻭﻥ ﺇﻟﻴﻬﻡ ﻭﻤﻴل ﺍﻟﻘﻠﺏ ﺒﺎﻟﻤﺤﺒﺔ ﻟﻬﻡ ‪،‬‬

‫ﺇﺫ ﺍﻟﻨﻔﺱ ﻤﺠﺒﻭﻟﺔ ﻋﻠﻰ ﺤﺏ ﻤﻥ ﺃﺤﺴﻥ ﺇﻟﻴﻬﺎ ﻓﺘﺴﺘﺭﻕ ﻟﻬﻡ )ﺘﻜﻭﻥ ﻜﺄﺤﺩ‬

‫ﺍﻟﺭﻗﻴﻕ ﺍﻟﻤﻤﻠﻭﻜﻴﻥ ﻟﻬﻡ ( ﻭﺘﻜﻭﻥ ﺃﺴﻴﺭﺓ ﻓﻰ ﺃﻴﺩﻴﻬﻡ ‪.‬‬

‫‪:‬‬ ‫*ﻻ ﺘﺠﻌل ﺒﻴﻨﻙ ﻭﺒﻴﻥ ﺍﷲ ﻤﻨﻌﻤﺎ ‪ ،‬ﻭﻋﺩ ﻨﻌﻤﺔ ﻏﻴﺭﻩ ﻋﻠﻴﻙ ﻤﻐﺭﻤﺎ‬

‫ﻟﻌﻤﺭﻙ ﻤﻥ ﺃﻭﻟﻴﺘﻪ ﻤﻨﻙ ﻨﻌﻤﺔ‬

‫ﻭﻤﺩ ﻟﻬﺎ ﻜﻔﺎ ﻓﺄﻨﺕ ﺃﻤﻴﺭﻩ‬

‫ﻭﻤﻥ ﻜﻨﺕ ﻤﺤﺘﺎﺠﺎﹰ ﺇﻟﻴﻪ ﻓﺈﻨﻪ‬

‫ﺃﻤﻴﺭﻙ ﺘﺤﻘﻴﻘﺎﹰ ﻭﺃﻨﺕ ﺃﺴﻴﺭﻩ‬

‫ﻭﻤﻥ ﻜﻨﺕ ﻋﻨﻪ ﺫﺍ ﻏﻨﻰ ﻭﻫﻭ ﻤﺎﻟﻙ‬

‫ﺃﺯﻤﺔ ﺃﻫل ﺍﻟﺩﻫﺭ ﺃﻨﺕ ﻨﻅﻴﺭﻩ‬

‫ﻓﻌﺵ ﻗﺎﻨﻌﺎ ﺇﻥ ﺍﻟﻘﻨﺎﻋﺔ ﻟﻠﻔﺘﻰ‬

‫ﻏﻨﺎﺀ ﻭﻫﺫﺍ ﻤﻘﺘﻀﻰ ﻤﺎ ﺃﺸﻴﺭﻩ‬

‫ﻭﻗﺎل ﺁﺨﺭ ‪:‬‬

‫ﻓﻼ ﺃﻟﺒﺱ ﺍﻟﻨﻌﻤﺎ ﻭﻏﻴﺭﻙ ﻤﻠﺒﺴﻰ‬

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 ‫ﻭﻻ ﺃﻤﻠﻙ ﺍﻟﺩﻨﻴﺎ ﻭﻏﻴﺭﻙ ﻭﺍﻫﺒﻰ‬

‫ﻭ ﻗﺎل ﺤﻜﻴﻡ ﻟﺼﺎﺤﺒﻪ ‪ :‬ﻴﺎ ﺃﺒﺎ ﺍﻟﺤﺴﻥ ﺍﻫﺭﺏ ﻤﻤﻥ ﺨﻴﺭ ﺍﻟﻨﺎﺱ ﺃﻜﺜﺭ ﻤﻥ ﺃﻥ‬

‫ﺘﻬﺭﺏ ﻤﻥ ﺸﺭﻫﻡ ‪ ،‬ﻓﺈﻥ ﺨﻴﺭﻫﻡ ﻴﺼﻴﺒﻙ ﻓﻰ ﻗﻠﺒﻙ ‪ ،‬ﻭﺸﺭﻫﻡ ﻴﺼﻴﺒﻙ ﻓﻰ‬

‫ﺒﺩﻨﻙ ‪ ،‬ﻭﻷﻥ ﺘﺼﺎﺏ ﻓﻰ ﺒﺩﻨﻙ ﺨﻴﺭ ﻤﻥ ﺃﻥ ﺘﺼﺎﺏ ﻓﻰ ﻗﻠﺒﻙ ‪ ،‬ﻭﻟﻌﺩﻭ ﺘﺼل‬

‫ﺒﻪ ﺇﻟﻰ ﺭﺒﻙ ‪ ،‬ﺨﻴﺭ ﻤﻥ ﺤﺒﻴﺏ ﻴﻘﻁﻌﻙ ﻋﻥ ﺭﺒﻙ " ﺍ‪.‬ﻫـ‬

‫ﻴﻌﻨﻰ ﺇﻥ ﻜﺎﻥ ﻗﻠﺒﻙ ﻴﺘﻌﻠﻕ ﺒﻤﻥ ﺃﻋﻁﺎﻙ ﻭ ﺒﺎﻟﻤﺎل ﺍﻟﺫﻯ ﺃﻋﻁﻴﺕ‬

‫ﻓﺎﻫﺭﺏ ﻤﻤﻥ ﻴﻌﻁﻴﻙ ﺃﻜﺜﺭ ﻤﻥ ﻫﺭﺒﻙ ﻤﻤﻥ ﻴﺴﺊ ﺇﻟﻴﻙ ‪...‬ﻷﻥ ﺘﻠﻑ ﺍﻟﻘﻠﺏ‬

‫ﻫﻭ ﺍﻟﻤﺼﻴﺒﺔ ﻭ ﺍﻟﺩﺍﻫﻴﺔ ﺍﻟﻜﺒﺭﻯ ‪...‬‬

‫ﻭﻗﺎل ﺒﻌﻀﻬﻡ ‪ :‬ﻋﺯ ﺍﻟﻨﺯﺍﻫﺔ ﺃﻜﻤل ﻤﻥ ﺴﺭﻭﺭ ﺍﻟﻔﺎﺌﺩﺓ ‪.‬‬

‫ﻭﻷﺠل ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻗﺎل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪:‬‬

‫" ﻤﻥ ﺃﺴﺩﻯ ﺇﻟﻴﻜﻡ ﻤﻌﺭﻭﻓﺎ ﻓﻜﺎﻓﺌﻭﻩ " ‪.‬‬

‫ﻓﻠﻜﻰ ﻴﻜﻭﻥ ﺠﺯﺍﺀ ﺍﻹﺤﺴﺎﻥ ﺇﺤﺴﺎﻨﺎ ﻭ ﺃﻴﻀﺎ ﻟﺘﺴﻘﻁﻭﺍ ﺒﻌﺽ ﻤﻨﺘﻪ ﻋﻠﻴﻜﻡ‬

‫ﻭﻻ ﺘﺫل ﺭﻗﺒﺘﻜﻡ ﻟﻪ ﻭ ﺘﺘﻌﻠﻘﻭﺍ ﺒﻪ ‪ ،‬ﻭﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻋﻠﻡ ‪.‬‬

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 ‫] ﺠل ﺭﺒﻨﺎ ﺃﻥ ﻴﻌﺎﻤﻠﻪ ﺍﻟﻌﺒﺩ ﻨﻘﺩﺍﹰ ﻓﻴﺠﺎﺯﻴﻪ ﻨﺴﻴﺌﺔ [ ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﺍﻟﻨﻘﺩ ﻤﺎ ﻜﺎﻥ ﻤﻌﺠﻼ ‪ ،‬ﻭﺍﻟﻨﺴﻴﺌﺔ ﻤﺎ ﻜﺎﻥ ﻤﺅﺨﺭﺍﹰ ‪ ،‬ﻭﻤﻥ ﺸﺄﻥ ﺍﻟﻜﺭﻴﻡ‬

‫ﺇﺫﺍ ﺍﺸﺘﺭﻯ ﺸﻴﺌﺎﹰ ﺃﻥ ﻴﻨﺠﺯ ﻨﻘﺩﻩ ﻭﻴﺯﻴﺩ ﺇﺤﺴﺎﻨﻪ ﻭﺭﻓﺩﻩ ‪ ،‬ﻭﻗﺩ ﺍﺸﺘﺭﻯ ﺍﻟﺤﻕ‬

‫ﺘﻌﺎﻟﻰ ﻤﻨﺎ ﺃﻨﻔﺴﻨﺎ ﻭﺃﻤﻭﺍﻟﻨﺎ ‪ ،‬ﻓﻌﻭﻀﻨﺎ ﺒﻬﺎ ﺍﻟﺠﻨﺔ ‪ ،‬ﻓﻤﻥ ﺒﺎﻉ ﻨﻔﺴﻪ ﻭﻤﺎﻟﻪ‬

‫ﻭﻨﻘﺩﻫﻤﺎ ﻭﺴﻠﻤﻬﻤﺎ ﺇﻟﻴﻪ ‪ ،‬ﻋﻭﻀﻪ ﺍﷲ ﺠﻨﺔ ﺍﻟﻘﻠﺏ ﻭ ﺍﻟﻤﻌﺎﺭﻑ ﻋﺎﺠﻼ ‪،‬‬

‫ﻭﺯﺍﺩﻩ ﺠﻨﺔ ﺍﻟﺯﺨﺎﺭﻑ ﺁﺠﻼ ‪ .‬ﻤﻊ ﻤﺎ ﻴﺘﺤﻔﻪ ﺒﻪ ﻤﻥ ﺃﻨﻭﺍﻉ ﺍﻟﻨﻌﻴﻡ ‪ ،‬ﻭﺩﻭﺍﻡ‬

‫ﺍﻟﺸﻬﻭﺩ ﻭﺍﻟﻨﻅﺭ ﺇﻟﻰ ﻭﺠﻬﻪ ﺍﻟﻜﺭﻴﻡ ‪.‬‬

‫ﻓﺠل ﺭﺒﻨﺎ ‪ :‬ﺃﻯ ﺘﻨﺯﻩ ﻭﺘﺭﻓﻊ ﺃﻥ ﻴﻌﺎﻤﻠﻪ ﺍﻟﻌﺒﺩ ﻨﻘﺩﺍﹰ ‪ :‬ﺃﻯ ﻤﻌﺠﻼ ﻓﻴﺠﺎﺯﻴﻪ‬

‫ﻨﺴﻴﺌﺔ ‪ :‬ﺃﻯ ﻤﺅﺨﺭﺍﹰ ‪ ،‬ﺒل ﻻﺒﺩ ﺃﻥ ﻴﻌﺠل ﻟﻪ ﻤﺎ ﻴﻠﻴﻕ ﺒﻪ ﻓﻰ ﻫﺫﻩ ﺍﻟﺩﺍﺭ‬

‫ﻭﻴﺩﺨﺭ ﻟﻪ ﻤﺎ ﻴﻠﻴﻕ ﺒﻪ ﻓﻰ ﺘﻠﻙ ﺍﻟﺩﺍﺭ ‪.‬‬

‫ﻭﺍﻟﺫﻯ ﻋﺠل ﻟﻪ ﺴﺒﺤﺎﻨﻪ ﻓﻰ ﻫﺫﻩ ﺍﻟﺩﺍﺭ ﺃﻤﻭﺭ ﻤﻨﻬﺎ ‪ :‬ﻤﺎ ﻴﺩﻓﻊ ﻋﻨﻪ ﻤﻥ‬

‫ﺍﻟﻤﻀﺎﺭ ‪ ،‬ﻭﻴﺠﻠﺏ ﻟﻪ ﻤﻥ ﺍﻟﻤﻨﺎﻓﻊ ﻭﺍﻟﻤﺴﺎﺭ ‪ ،‬ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﻫﻭ ﻴﺘﻭﻟﻰ‬

‫ﺍﻟﺼﺎﻟﺤﻴﻥ ( ﻭﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﻤﻥ ﻴﺘﻕ ﺍﷲ ﻴﺠﻌل ﻟﻪ ﻤﺨﺭﺠﺎﹰ ‪ ،‬ﻭﻴﺭﺯﻗﻪ ﻤﻥ‬

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 ‫ﺤﻴﺙ ﻻ ﻴﺤﺘﺴﺏ ( ﻭﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﺃﻻ ﺇﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﻻ ﺨﻭﻑ ﻋﻠﻴﻬﻡ ﻭﻻ‬

‫ﻫﻡ ﻴﺤﺯﻨﻭﻥ ( ‪.‬‬

‫ﻭﻗﺩ ﻴﺘﻌﺩﻯ ﺫﻟﻙ ﺇﻟﻰ ﻋﻘﺒﻪ ﻜﻤﺎ ﺘﻘﺩﻡ ‪.‬‬

‫ﻭﻤﻨﻬﺎ ﻤﺎ ﻴﺸﺭﻕ ﻋﻠﻴﻪ ﻤﻥ ﺍﻷﻨﻭﺍﺭ ‪ ،‬ﻭﻴﻜﺸﻑ ﻟﻘﻠﺒﻪ ﻤﻥ ﻓﺘﻭﺤﺎﺕ ﺍﻟﺤﺏ ﻭ‬

‫ﺍﻷﻤﻥ ﻭ ﺍﻻﻁﻤﺌﻨﺎﻥ ﺒﺫﻜﺭ ﺍﷲ ﻭ ﻤﻌﻴﺘﻪ ﺴﺒﺤﺎﻨﻪ ﻭ ﺍﻟﻨﻘﺎﺀ ﺍﻟﺫﻯ ﻴﻜﺸﻑ ﻟﻪ‬

‫ﺴﺒﻴل ﺍﻟﻬﺩﻯ ﺒﺼﻔﺎﺀ ﺍﻟﻔﻁﺭﺓ ﻜﻤﺎ ﻜﺎﻨﺕ ﻓﻁﺭﺓ ﻋﻤﺭ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ﺘﻭﺍﻓﻕ‬

‫ﺍﻟﺤﻕ ‪ ،‬ﻭﻫﻰ ﺃﻨﻭﺍﺭ ﺍﻟﺘﻭﺠﻪ ﺇﻟﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭﺃﻨﻭﺍﺭ ﻤﺤﺒﺔ ﺍﷲ ﺘﻌﺎﻟﻰ ‪.‬‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﺫﻴﻥ ﺀﺍﻤﻨﻭﺍ ﺇﻥ ﺘﺘﻘﻭﺍ ﺍﷲ ﻴﺠﻌل ﻟﻜﻡ ﻓﺭﻗﺎﻨﺎﹰ ( ‪.‬‬

‫ﻭﻫﻭ ﻨﻭﺭ ﻴﻔﺭﻕ ﺒﻴﻥ ﺍﻟﺤﻕ ﻭﺍﻟﺒﺎﻁل ‪.‬‬

‫ﻭﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﺍﺘﻘﻭﺍ ﺍﷲ ﻭﻴﻌﻠﻤﻜﻡ ﺍﷲ ( ‪.‬‬

‫ﻭﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﺍﷲ ﻭﻟﻰ ﺍﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻴﺨﺭﺠﻬﻡ ﻤﻥ ﺍﻟﻅﻠﻤﺎﺕ ﺇﻟﻰ ﺍﻟﻨﻭﺭ ( ‪.‬‬

‫ﻴﺨﺭﺠﻬﻡ ﻤﻥ ﻅﻠﻤﺔ ﺍﻟﻜﻔﺭ ﺇﻟﻰ ﻨﻭﺭ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﻭﻤﻥ ﻅﻠﻤﺔ ﺍﻟﻤﻌﺼﻴﺔ ﺇﻟﻰ ﻨﻭﺭ‬

‫ﺍﻟﻁﺎﻋﺔ ‪ ،‬ﻭﻤﻥ ﻅﻠﻤﺔ ﺍﻟﻐﻔﻠﺔ ﺇﻟﻰ ﻨﻭﺭ ﺍﻟﻴﻘﻅﺔ ‪ ،‬ﻭﻤﻥ ﻅﻠﻤﺔ ﺍﻟﺤﺱ ﺇﻟﻰ ﻨﻭﺭ‬

‫ﺍﻟﻤﻌﻨﻰ ‪ ،‬ﺃﻭ ﻤﻥ ﻅﻠﻤﺔ ﺍﻟﻜﻭﻥ ﺇﻟﻰ ﻨﻭﺭ ﺍﻟﻤﻜﻭﻥ ‪.‬‬

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 ‫ﻭﻤﻨﻬﺎ ‪ :‬ﺍﻟﺘﻭﻓﻴﻕ ﻭﺍﻟﻬﺩﺍﻴﺔ ﻟﻠﻁﺎﻋﺔ ﻗﺒل ﻋﻤﻠﻬﺎ ‪ ،‬ﺤﺘﻰ ﺠﻌﻠﻙ ﺃﻫﻼ ﻟﻠﻭﻗﻭﻑ‬

‫ﺒﻴﻥ ﻴﺩﻴﻪ ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻯ ﺃﺒﺎﻨﻪ ﺒﻘﻭﻟﻪ ‪ ] :‬ﻜﻔﻰ ﻤﻥ ﺠﺯﺍﺌﻪ ﺇﻴﺎﻙ ﻋﻠﻰ ﺍﻟﻁﺎﻋﺔ‬

‫ﺃﻥ ﺭﻀﻴﻙ ﻟﻬﺎ ﺃﻫﻼ [ ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﻷﻥ ﺍﻟﻤﻠﻙ ﻻ ﻴﺩﻋﻭ ﻟﺨﺩﻤﺘﻪ ﺇﻻ ﻤﻥ ﻴﺭﻴﺩ ﺃﻥ ﻴﻜﺭﻤﻪ ‪ ،‬ﻭﻻ ﻴﺩﺨل‬

‫ﻟﺤﻀﺭﺘﻪ ﺇﻻ ﻤﻥ ﻴﺭﻴﺩ ﺃﻥ ﻴﻌﻅﻤﻪ ‪ ،‬ﻭﻻ ﻴﻨﺴﺏ ﻟﻪ ﺇﻻ ﺃﻫل ﺍﻟﻔﻀل ﻭﺍﻟﺘﻜﺭﻤﺔ‬

‫‪.‬‬

‫) ﻟﻭﻻ ﻓﻀل ﺍﷲ ﻋﻠﻴﻜﻡ ﻭﺭﺤﻤﺘﻪ ﻤﺎ ﺯﻜﻰ ﻤﻨﻜﻡ ﻤﻥ ﺃﺤﺩ ﺃﺒﺩﺍﹰ ( ‪.‬‬

‫ﻓﺎﻟﺘﻭﻓﻴﻕ ﻟﻬﺎ ﺃﻋﻅﻡ ﻤﻨﻪ ﻭ ﺃﻜﺒﺭ ﺠﺯﺍﺀ ﻋﻠﻰ ﻭﺠﻭﺩﻫﺎ ﺒﺸﺭﻁ ﺃﻥ ﻴﻜﻭﻥ‬

‫ﺘﻭﺤﻴﺩﻩ ﺨﺎﻟﺼﺎ ﺒﻼ ﻨﻭﺍﻗﺽ ﻟﻺﻴﻤﺎﻥ ﻭ ﺃﻥ ﺘﻜﻭﻥ ﻋﺒﺎﺩﺘﻪ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ﺒﻼ‬

‫ﺃﻯ ﺍﺒﺘﺩﺍﻉ ﻭ ﺘﻘﻠﻴﺩ ﻭ ﺃﻥ ﺘﻜﻭﻥ ﺨﺎﻟﺼﺔ ﺒﻼ ﺤﺏ ﻟﻠﺸﻬﺭﺓ ﻭ ﻏﻴﺭﻫﺎ ‪.‬‬

‫• ﻤﺎ ﻴﺠﺩﻩ ﺍﻟﻌﺒﺩ ﻓﻰ ﺤﺎﻟﺔ ﺍﻟﻁﺎﻋﺔ ﺜﻼﺙ ‪:‬‬

‫• ﺃﻭﻟﻬﺎ ﻭﺠﻭﺩ ﺍﻷﻨﺱ ﺒﺭﺒﻪ ﻓﻴﻬﺎ ﺒﺭﻭﺡ ﺇﻗﺒﺎﻟﻪ ‪ ،‬ﻭﻤﻨﻪ ﻤﺎ ﻴﻘﻊ ﻤﻥ‬

‫ﺍﻟﺭﻗﺔ ﻭﺍﻟﺨﺸﻭﻉ ‪.‬‬

‫• ﺍﻟﺜﺎﻨﻰ ﻭﺠﻭﺩ ﺍﻟﺘﻤﻠﻕ ﺒﻴﻥ ﻴﺩﻴﻪ ‪ ،‬ﻭﻟﻪ ﺤﻼﻭﺓ ﻴﻨﺴﻰ ﺒﻬﺎ ﻜل ﺸﺊ ‪.‬‬

‫• ﻭﺍﻟﺜﺎﻟﺙ ﺤﺼﻭل ﺍﻟﻔﻬﻡ ﻭﺍﻟﻔﻭﺍﺌﺩ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻹﻟﻬﺎﻤﺎﺕ ‪.‬‬

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 ‫* ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﺠﻨﺔ ﻤﻥ ﺩﺨﻠﻬﺎ ﻟﻡ ﻴﺸﺘﻕ ﺇﻟﻰ ﺸﺊ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ﻭ ﻟﻡ ﻴﺴﺘﻭﺤﺵ‬

‫ﺃﺒﺩﺍ ‪ ....‬ﻤﺎ ﻫﻰ ؟ ‪...‬ﺇﻨﻬﺎ ﺠﻨﺔ ﺤﻼﻭﺓ ﺍﻹﻴﻤﺎﻥ ﻭ ﺍﻷﻨﺱ ﺒﺎﷲ ﺘﻌﺎﻟﻰ ‪.‬‬

‫ﻭﻤﺎ ﻫﻭ ﻤﻭﺭﺩﻩ ﻋﻠﻴﻬﻡ ﻤﻥ ﻭﺠﻭﺩ ﻤﻌﻴﺘﻪ ‪.‬‬

‫* ﻟﻴﺱ ﺸﺊ ﻤﻥ ﺍﻟﻁﺎﻋﺎﺕ ﺇﻻ ﻭﺩﻭﻨﻪ ﻋﻘﺒﺔ ﻜﺌﻭﺩ ﻴﺤﺘﺎﺝ ﻓﻴﻬﺎ ﺇﻟﻰ ﺍﻟﺼﺒﺭ ‪،‬‬

‫ﻓﻤﻥ ﺼﺒﺭ ﻋﻠﻰ ﺸﺩﺘﻬﺎ ﺃﻓﻀﻰ ﺇﻟﻰ ﺍﻟﺭﺍﺤﺔ ﻭﺍﻟﺴﻬﻭﻟﺔ ‪ ،‬ﻭﺇﻨﻤﺎ ﻫﻰ ﻤﺠﺎﻫﺩﺓ‬

‫ﺍﻟﻨﻔﺱ ﻭﻤﺨﺎﻟﻔﺔ ﺍﻟﻬﻭﻯ ‪ ،‬ﺜﻡ ﻭﺍﷲ ﻤﻜﺎﺒﺩﺓ ﻓﻰ ﺘﺭﻙ ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﺜﻡ ﺍﻟﻠﺫﺓ‬

‫ﻭﺍﻟﺘﻨﻌﻡ ‪ :‬ﺃﻯ ﺜﻡ ﺘﻜﻭﻥ ﻟﺫﺓ ﺍﻟﻁﺎﻋﺔ ﻭﺘﻨﻌﻡ ﺍﻟﻤﻌﺭﻓﺔ ‪.‬‬

‫‪ ،‬ﻓﻤﻥ ﻋﺒﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭ ﻗﺎﻡ ﺒﺤﻕ ﺃﻭﺼﺎﻑ ﺍﻟﺭﺒﻭﺒﻴﺔ ﺍﻟﺘﻰ ﻫﻰ ﺍﻟﻌﻅﻤﺔ‬

‫ﻭﺍﻟﻜﺒﺭﻴﺎﺀ ‪ ،‬ﻭﺍﻟﻌﺯﺓ ﻭﺍﻟﻐﻨﻰ ‪ ،‬ﻭﺠﻤﻴﻊ ﺃﻭﺼﺎﻑ ﺍﻟﻜﻤﺎل ﻭﻨﻌﻭﺕ ﺍﻟﺠﻼل‬

‫ﻭﺍﻟﺠﻤﺎل ﺇﺫ ﻨﻌﻭﺕ ﺍﻟﺭﺒﻭﺒﻴﺔ ﻤﻥ ﺍﻟﻌﻅﻤﺔ ﻭﺍﻟﺠﻼل ﺘﻘﺘﻀﻰ ﺨﻀﻭﻉ ﺍﻟﻌﺒﻭﺩﻴﺔ‬

‫ﺒﺎﻻﻨﻜﺴﺎﺭ ﻭﺍﻹﺫﻻل ﺃﺭﺃﻴﺕ ﺇﻥ ﻟﻡ ﺘﻜﻥ ﺠﻨﺔ ﻭﻻ ﻨﺎﺭ ‪ ،‬ﺃﻟﻡ ﻴﻜﻥ ﺃﻫﻼ ﻷﻥ ﻴﻌﺒﺩ‬

‫ﺍﻟﻭﺍﺤﺩ ﺍﻟﻘﻬﺎﺭ ؟ ﺃﺭﺃﻴﺕ ﻤﻥ ﺃﻨﻌﻡ ﺒﻨﻌﻤﺔ ﺍﻹﻴﺠﺎﺩ ﻭﺍﻹﻤﺩﺍﺩ ‪ ،‬ﺃﻟﻴﺱ ﺃﻫﻼﹰ ﻷﻥ‬

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 ‫ﻴﺸﻜﺭﻩ ﺠﻤﻴﻊ ﺍﻟﻌﺒﺎﺩ ؟ ﻓﻤﻥ ﻜﺎﻥ ﻋﺒﺩﺍﹰ ﻤﻤﻠﻭﻜﺎﹰ ﻟﺴﻴﺩﻩ ﻻ ﻴﺨﺩﻤﻪ ﻓﻰ ﻤﻘﺎﺒﻠﺔ‬

‫ﻨﻭﺍﻟﻪ ﻭﺭﻓﺩﻩ ‪ ،‬ﺒل ﻴﺨﺩﻤﻪ ﻷﺠل ﻋﺒﻭﺩﻴﺘﻪ ﻭﺭﻗﻪ ‪ ،‬ﻭﺴﻴﺩﻩ ﻻ ﻤﺤﺎﻟﺔ ﻴﻘﻭﻡ‬

‫ﺒﻤﺅﻭﻨﺘﻪ ﻭﺭﺯﻗﻪ ‪ ،‬ﺃﻴﺒﺭﺯﻙ ﻟﻭﺠﻭﺩﻩ ﻭﻴﻤﻨﻌﻙ ﻤﻥ ﻭﺠﻭﺩﻩ ؟ ﺃﻴﺩﺨﻠﻙ ﺩﺍﺭﻩ‬

‫ﻭﻴﻤﻨﻌﻙ ﺇﺒﺭﺍﺭﻩ ؟ ﻟﻘﺩ ﺃﺴﺄﺕ ﺍﻟﻅﻥ ﺒﺎﻟﺭﺏ ﺍﻟﻜﺭﻴﻡ ﺇﻥ ﺍﻋﺘﻘﺩﺕ ﺃﻨﻙ ﺇﻥ ﻟﻡ‬

‫ﺘﻌﺒﺩﻩ ﻤﻨﻌﻙ ﻤﻥ ﺠﻭﺩﻩ ﺍﻟﻌﻅﻴﻡ ‪ ،‬ﻟﻘﺩ ﺃﺠﺭﻯ ﻋﻠﻴﻙ ﻤﻨﺘﻪ ﻭﺭﺯﻗﻪ ﻭﺃﻨﺕ ﻓﻰ‬

‫ﻅﻠﻤﺔ ﺍﻷﺤﺸﺎﺀ ‪ ،‬ﺜﻡ ﺤﻴﻥ ﺃﻅﻬﺭﻙ ﻟﻭﺠﻭﺩﻩ ﻭﺒﺴﻁ ﻟﻙ ﻤﻥ ﺠﻭﺩﻩ ‪ ،‬ﺠﻌﻠﻙ‬

‫ﺘﺘﺼﺭﻑ ﻓﻴﻪ ﻜﻴﻑ ﺘﺸﺎﺀ ﻭﺘﺼﻨﻊ ﻤﻨﻪ ﻤﺎ ﺘﺸﺎﺀ ‪.‬‬

‫ﺘﺫﻜﺭ ﺠﻤﻴﻠﻪ ﻓﻴﻙ ﺇﺫ ﻜﻨﺕ ﻨﻁﻔﺔ ﻭﻻ‬

‫ﺘﻨﺱ ﺘﺼﻭﻴﺭﻩ ﻟﺸﺨﺼﻙ ﻓﻰ ﺍﻟﺤﺸﺎ‬

‫ﻭﻜﻥ ﻭﺍﺜﻘﺎﹰ ﺒﻪ ﻓﻰ ﺃﻤﻭﺭﻙ ﻜﻠﻬﺎ‬

‫ﺴﻴﻜﻔﻴﻙ ﻤﻨﻬﺎ ﻤﺎ ﻴﺨﺎﻑ ﻭﻴﺨﺘﺸﻰ‬

‫ﻭﺴﻠﻡ ﻟﻪ ﺍﻷﻤﺭ ﻭﺍﻋﻠﻡ ﺒﺄﻨﻪ‬

‫ﻴﺼﺭﻑ ﺃﺤﻜﺎﻤﻪ ﻭﻴﻔﻌل ﻤﺎ ﻴﺸﺎ‬

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 ‫***ﻓﺎﺴﺘﺤﻰ ﻤﻥ ﺍﷲ ﺃﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ‬

‫ﺜﻡ ﺇﻥ ﺭﻓﻌﺕ ﻫﻤﺘﻙ ﻋﻥ ﻁﻠﺏ ﺍﻟﺤﻅﻭﻅ ﺼﺒﺕ ﻋﻠﻴﻙ ﺍﻟﺤﻅﻭﻅ ‪ ،‬ﻓﻘﺩ ﻭﺭﺩ ﻓﻰ‬

‫ﺒﻌﺽ ﺍﻷﺨﺒﺎﺭ ‪ :‬ﺇﻥ ﺍﷲ ﻴﺤﻔﻅ ﺍﻷﻭﻻﺩ ﻭﺃﻭﻻﺩ ﺍﻷﻭﻻﺩ ﺒﻁﺎﻋﺔ ﺍﻷﺠﺩﺍﺩ ‪.‬‬

‫ﻟﻘﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﻜﺎﻥ ﺃﺒﻭﻫﻤﺎ ﺼﺎﻟﺤﺎﹰ ( ‪.‬‬

‫ﻓﻘﺩ ﺤﻔﻅ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻜﻨﺯﻫﻤﺎ ﺒﺼﻼﺡ ﺃﺒﻴﻬﻤﺎ ‪ ،‬ﻓﻘﺩ ﺼﺒﺕ ﺍﻟﺤﻅﻭﻅ ﻋﻠﻰ‬

‫ﺍﻷﻭﻻﺩ ﻭﻫﻭ ﺤﻔﻅﻬﻡ ﺒﺘﺭﻙ ﺍﻵﺒﺎﺀ ﺍﻟﺤﻅﻭﻅ ﻭﻜﺎﻥ ﺴﻌﻴﺩ ﺒﻥ ﺍﻟﻤﺴﻴﺏ ﻴﻘﻭﻟﻪ‬

‫ﻟﻭﻟﺩﻩ ‪ :‬ﺇﻨﻰ ﻷﻁﻴل ﺍﻟﺼﻼﺓ ﻤﻥ ﺃﺠﻠﻙ ﺍ‪.‬ﻫـ‬

‫ﻭﻤﻌﻨﺎﻩ ‪ :‬ﺇﻨﻰ ﺃﻋﺒﺩﻩ ﻤﺨﻠﺼﺎﹰ ﻟﻌﻠﻪ ﻴﺤﻔﻅﻙ ‪.‬‬

‫] ﻤﻥ ﺃﻋﻁﺎﻙ ﺃﺸﻬﺩﻙ ﺒﺭﻩ ‪ ،‬ﻭﻤﺘﻰ ﻤﻨﻌﻙ ﺃﺸﻬﺩﻙ ﻗﻬﺭﻩ ‪ ،‬ﻓﻬﻭ ﻓﻰ ﻜل ﺫﻟﻙ‬

‫ﻤﺘﻌﺭﻑ ﺇﻟﻴﻙ ‪ ،‬ﻭﻤﻘﺒل ﺒﻭﺠﻭﺩ ﻟﻁﻔﻪ ﻋﻠﻴﻙ [ ‪.‬‬

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 ‫ﻓﻬﻼ ﻜﻨﺎ ﻤﻥ ﻫﺅﻻﺀ ﺍﻟﻤﺘﻤﻴﺯﻴﻥ ؟‬

‫ﻗﺩ ﺩﺍﻤﺕ ﻋﺒﺎﺩﺘﻬﻡ ‪ ،‬ﻭﻗﻠﺕ ﺫﻨﻭﺒﻬﻡ ‪ ،‬ﻭﻤﺤﻴﺕ ﻤﺴﺎﻭﻴﻬﻡ ‪ ،‬ﻭﺍﻀﻤﺤﻠﺕ‬

‫ﺨﻁﻴﺌﺘﻬﻡ ‪ ،‬ﻓﻭﺭﺩﻭﺍ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ﺨﻔﺎﻓﺎﹰ ﻤﻁﻬﺭﻴﻥ ﻓﺭﺤﻴﻥ ﻤﺒﻬﺠﻴﻥ ‪ ،‬ﺇﺫ ﻻ‬

‫ﻴﺠﻤﻊ ﺍﷲ ﻋﻠﻰ ﻋﺒﺩﻩ ﺨﻭﻓﻴﻥ ﻭﻻ ﺃﻤﻨﻴﻥ ‪ ،‬ﻓﻤﻥ ﺨﺎﻑ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﺃﻤﻨﻪ ﻴﻭﻡ‬

‫ﺍﻟﻘﻴﺎﻤﺔ ‪ ،‬ﻭﻤﻥ ﺃﻤﻨﻪ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﻓﺎﻏﺘﺭ ﺃﺨﺎﻓﻪ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ‪.‬‬

‫ﺇﻨﻤﺎ ﻴﺅﻟﻤﻙ ﺍﻟﻤﻨﻊ ﻟﻌﺩﻡ ﻓﻬﻤﻙ ﻋﻥ ﺍﷲ ﻓﻴﻪ‬

‫ﺘﺩﻋﻰ ﻤﺫﻫﺏ ﺤﺒﻨﺎ ﺜﻡ ﺘﺸﻜﻭ‬

‫ﺃﻴﻥ ﺩﻋﻭﺍﻙ ﻓﻰ ﺍﻟﺤﺏ ﺃﻴﻨﺎ ؟‬

‫ﻟﻭ ﻭﺠﺩﻨﺎﻙ ﺼﺎﺒﺭﺍﹰ ﻻ ﺘﺄﻟﻭ‬

‫ﻷﻋﻁﻴﻨﺎﻙ ﻜل ﻤﺎ ﺘﺘﻤﻨﻰ‬

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 ‫ﻓﻠﻭ ﻜﺎﻥ ﺤﺎﻟﻙ ﻻ ﻴﺘﻐﻴﺭ ﻭ ﺇﻴﻤﺎﻨﻙ ﻭ ﺤﺒﻙ ﻻ ﻴﺘﺒﺩل ﻤﻬﻤﺎ ﺤﺩﺙ ﻟﻙ ﻤﻥ‬

‫ﺍﻟﻨﺎﺱ ﻭ ﻤﻥ ﺍﻻﺤﺩﺍﺙ ‪ ،‬ﻓﺄﻨﺕ ﺃﻨﺕ ‪..‬‬

‫ﻓﻼ ﻴﻜﻭﻥ ﺍﻟﻤﺤﺏ ﺼﺎﺩﻗﺎ ﻓﻰ ﻤﺤﺒﺘﻪ ‪ ،‬ﻭﻻ ﺍﻟﻌﺎﺭﻑ ﺼﺎﺩﻗﺎ ﻓﻰ ﻤﻌﺭﻓﺘﻪ ﺤﺘﻰ‬

‫ﻴﺴﺘﻭﻯ ﻋﻨﺩﻩ ﺍﻟﻤﻨﻊ ﻭﺍﻟﻌﻁﺎﺀ ‪ ،‬ﻭﺍﻟﻘﺒﺽ ﻭﺍﻟﺒﺴﻁ ‪ ،‬ﻭﺍﻟﻔﻘﺭ ﻭﺍﻟﻐﻨﻰ ‪ ،‬ﻭﺍﻟﻌﺯ‬

‫ﻭﺍﻟﺫل ‪ ،‬ﻭﺍﻟﻤﺩﺡ ﻭﺍﻟﺫﻡ ‪ ،‬ﻭﺍﻟﻔﻘﺩ ﻭﺍﻟﻭﺠﺩ ‪ ،‬ﻭﺍﻟﺤﺯﻥ ﻭﺍﻟﻔﺭﺡ ‪ ،‬ﻓﻴﻌﺭﻑ‬

‫ﻤﺤﺒﻭﺒﻪ ﻓﻰ ﺍﻟﺠﻤﻴﻊ ﻜﻤﺎ ﻗﺎل ﺍﻟﻘﺎﺌل ‪:‬‬

‫ﺤﺒﻴﺒﻰ ﻭﻤﺤﺒﻭﺒﻰ ﻋﻠﻰ ﻜل ﺤﺎﻟﺔ‬

‫‪....‬‬

‫ﻭﻫﻭ ﻋﺒﺩ ﻤﺅﻤﻥ ﺒﺎﻟﻘﺩﺭ ﻴﺭﻀﻰ ﻭﻴﺴﻠﻡ ﻓﻰ ﺍﻟﺠﻤﻴﻊ ‪ ،‬ﻓﺈﻥ ﻟﻡ ﻴﺠﺩ ﺍﻟﻌﺒﺩ ﻓﻰ‬

‫ﻨﻔﺴﻪ ﺫﻟﻙ ﻓﻼ ﻴﺩﻋﻰ ﺍﻟﺤﺏ ‪ ،‬ﻭﻟﻴﻌﺭﻑ ﻗﺩﺭﻩ ﻭﻻ ﻴﺘﻌﺩﻯ ﻁﻭﺭﻩ ‪ ،‬ﻭﻻ‬

‫ﻴﺘﺭﺍﻤﻰ ﻋﻠﻰ ﻤﺭﺍﺘﺏ ﺍﻟﺭﺠﺎل ﻤﻥ ﺍﺩﻋﻰ ﻤﺎ ﻟﻴﺱ ﻓﻴﻪ ﻓﻔﻀﺤﺘﻪ ﺸﻭﺍﻫﺩ‬

‫ﺍﻻﻤﺘﺤﺎﻥ ‪.‬‬

‫ﻭ ﻴﺘﻌﺠﺏ ﺍﻟﻨﺎﺱ ﻤﻤﻥ ﻴﺼﺒﺭ ﻭ ﻴﺭﻀﻰ ﺒﺎﻟﻔﻘﺩ ﻭ ﺍﻟﺒﻼﺀ ﻓﻜﻴﻑ ﻟﻭ ﻋﺭﻓﻭﺍ‬

‫ﺃﻨﻪ ﺴﻬل ﻋﻠﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ ؟ ﺒل ﻤﻥ ﺍﻟﻌﺒﺎﺩ ﻤﻥ ﻴﺸﻜﺭ ﺤﻴﻥ ﺍﻟﻔﻘﺩ ﻭ ﺍﻟﺒﻼﺀ !‬

‫ﻓﻬﻰ ﺍﻟﺴﻨﺔ ﻓﻰ ﺤﺎل ﺍﻟﺒﻼﺀ ﻭ ﺍﻟﻤﺼﻴﺒﺔ ‪:‬‬

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 ‫ﻗﻭل )ﺍﻟﺤﻤﺩ ﷲ ﻋﻠﻰ ﻜل ﺤﺎل ( ‪ ،‬ﻭ ﺍﻟﺼﺒﺭ ﻋﻨﺩ ﺍﻟﺼﺩﻤﺔ ﺍﻷﻭﻟﻰ ‪ ،‬ﻭ‬

‫ﺍﻹﺴﺘﺭﺠﺎﻉ ) ﺇﻨﺎ ﷲ ﻭ ﺇﻨﺎ ﺇﻟﻴﻪ ﺭﺍﺠﻌﻭﻥ ( ‪ ،‬ﻓﻘﺩ ﻋﺩ ﺍﻟﻔﻘﺩ ﻨﻌﻤﺔ ! ﻟﻤﺎ ﻴﺠﺩ‬

‫ﻓﻴﻬﺎ ﻤﻥ ﺍﻟﻘﺭﺏ ﻤﻥ ﺍﷲ ﺍﻟﺘﻀﺭﻉ ﻭ ﺍﻹﺒﺘﻬﺎل ﻭ ﺍﻨﻔﺘﺎﺡ ﺒﺎﺏ ﺍﻷﻨﺱ ﻭ‬

‫ﺍﻟﺘﺒﺘل ‪ ،‬ﻭ ﻫﺫﺍ ﺍﻟﺘﻀﺭﻉ ﻫﻭ ﺃﺤﺩ ﺍﻟﺤﻜﻡ ﻤﻥ ﺍﻟﺒﻼﺀ ‪ :‬ﺃﻥ ﺘﻌﻭﺩ ﷲ ﺘﻌﺎﻟﻰ ‪،‬‬

‫ﻭ ﻻ ﺸﺊ ﻴﺴﺎﻭﻯ ﺒﻌﺩﻙ ﻋﻨﻪ ﻭ ﻻ ﻗﻴﻤﺔ ﻟﺸﺊ ﺘﺴﺎﻭﻯ ﺍﻟﻘﺭﺏ ﻤﻨﻪ ﺴﺒﺤﺎﻨﻪ‬

‫ﻭﻫﻭ ﺍﻟﻘﺎﺩﺭ ﻋﻠﻰ ﺃﻥ ﻴﻌﻭﻀﻙ ﻭ ﻴﻨﺴﻴﻙ ﺍﻷﻟﻡ ﻭ ﻴﻐﻤﺴﻙ ﻓﻰ ﺍﻟﻨﻌﻡ )ﻭ ﻟﻘﺩ‬

‫ﺃﺨﺫﻨﺎﻫﻡ ﺒﺎﻟﻌﺫﺍﺏ ﻓﻤﺎ ﺍﺴﺘﻜﺎﻨﻭﺍ ﻟﺭﺒﻬﻡ ﻭ ﻤﺎ ﻴﺘﻀﺭﻋﻭﻥ ( ‪.‬‬

‫ﻭ ﺤﻴﺙ ﻋﻠﻡ ﺍﻟﻌﺒﺩ ﺍﻟﻌﺎﻗل ﺃﻥ ﺍﻟﻔﻘﺩ ﻨﻌﻤﺔ ﻭ ﺨﻴﺭ ﻟﻪ ‪ ،‬ﻓﻬﻰ ﻨﻌﻤﺔ ﺨﻔﻴﺔ ﻭ‬

‫ﺘﻜﻔﻴﺭ ﻟﻠﺫﻨﻭﺏ ﻭ ﻴﺤﻤﺩ ﺍﷲ ﻋﻠﻴﻬﺎ ﻭ ﻴﻔﻭﺽ ﻭ ﻴﺘﺭﻗﺏ ﺒﻌﺩﻫﺎ ﻤﻥ ﻭﺭﻭﺩ‬

‫ﺍﻷﻨﻭﺍﺭ ‪ ،‬ﻭﻟﻭ ﻟﻡ ﻴﻜﻥ ﺇﻻ ﺍﻟﺘﻔﺭﻍ ﻤﻥ ﺍﻟﺸﻭﺍﻏل ﻭﺍﻷﻏﻴﺎﺭ )ﺒﺎﻟﺘﺒﺘل ﺍﻟﺫﻯ ﻜﺎﻥ‬

‫ﻤﻨﻪ ﻭ ﻗﻴﺎﻤﻪ ﻟﻠﻴل ( ‪ ،‬ﻭﺒﻬﺫﺍ ﺘﺯﻜﻭﺍ ﺍﻷﺤﻭﺍل ‪ ،‬ﻭﺘﻌﻅﻡ ﺍﻷﻋﻤﺎل ‪ ،‬ﻭﻴﺘﺄﻫل‬

‫ﺃﺼﺤﺎﺒﻬﺎ ﻟﻠﻘﺒﻭل ﻭﺍﻹﻗﺒﺎل ‪ ،‬ﻭﺇﻻ ﻓﻼ ﻋﺒﺭﺓ ﺒﺼﻭﺭﺓ ﻭﺠﻭﺩﻫﺎ ﻤﻊ ﻋﺩﻡ‬

‫ﻗﺒﻭﻟﻬﺎ ‪ ،‬ﻜﻤﺎ ﻨﺒﻪ ﻋﻠﻰ ﺫﻟﻙ ﺒﻘﻭﻟﻪ ‪ ] :‬ﺭﺒﻤﺎ ﻓﺘﺢ ﻟﻙ ﺒﺎﺏ ﺍﻟﻁﺎﻋﺔ ﻭﻤﺎ ﻓﺘﺢ‬

‫ﻟﻙ ﺒﺎﺏ ﺍﻟﻘﺒﻭل [ ‪.‬‬

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 ‫ﻗﻠﺕ ‪ :‬ﻻ ﻋﺒﺭﺓ ﺒﺎﻟﻁﺎﻋﺔ ﺇﺫﺍ ﻟﻡ ﻴﺼﺤﺒﻬﺎ ﻗﺒﻭل ‪ ،‬ﻜﻤﺎ ﻻ ﻋﺒﺭﺓ ﺒﺎﻟﺴﺅﺍل‬

‫ﺤﻴﺙ ﻟﻡ ﻴﺤﺼل ﺒﻪ ﻤﺄﻤﻭل ‪ ،‬ﺇﺫ ﺍﻟﻁﺎﻋﺔ ﺇﻨﻤﺎ ﻫﻰ ﻭﺴﻴﻠﺔ ﻟﻤﺤﺒﺔ ﺍﻟﻤﻁﺎﻉ ‪،‬‬

‫ﻭﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻤﻁﻴﻊ ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﻭﺫﻟﻙ ﺃﻥ ﺍﻟﻌﺒﺩ ﺇﺫﺍ ﻜﺎﻥ ﺴﺎﺌﺭﺍ ﻟﻤﻭﻻﻩ ‪ ،‬ﻗﺎﺼﺩ ﺍﻟﻭﺼﻭل ﺤﻀﺭﺓ‬

‫ﺤﺒﻴﺒﻪ ﻭﺭﻀﺎﻩ ﻗﺩ ﻴﺤﺼل ﻟﻪ ﻜﻠل ‪ ،‬ﺃﻭ ﻴﺼﻴﺒﻪ ﻤﻠل ‪ ،‬ﺃﻭ ﻴﺭﻜﺒﻪ ﻜﺴل ‪ ،‬ﺃﻭ‬

‫ﺘﻐﻠﺒﻪ ﻨﻔﺴﻪ ﻓﻴﺴﻘﻁ ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻡ ﻤﻥ ﺴﻘﻁﺘﻪ ﺠﺩ ﻓﻰ ﺴﻴﺭﻩ ‪ ،‬ﻭﻨﻬﺽ ﻤﻥ‬

‫ﻏﻔﻠﺘﻪ ‪ ،‬ﻭﻨﺸﻁ ﻤﻥ ﻜﺴﻠﻪ ‪ ،‬ﻓﻼ ﻴﺯﺍل ﺠﺎﺩﺍ ﻓﻰ ﻁﻠﺏ ﻤﻭﻻﻩ ‪ ،‬ﻏﺎﺌﺒﺎ ﻋﻤﺎ‬

‫ﺴﻭﺍﻩ ‪ ،‬ﺤﺘﻰ ﻴﺩﺨل ﻤﻘﺎﻡ ﺍﻟﻤﺤﺴﻨﻴﻥ ﺍﻟﻤﺨﺒﺘﻴﻥ ﺍﻟﻘﺎﻨﺘﻴﻥ ﺍﻟﻤﺨﻠﺼﻴﻥ ‪.‬‬

‫‪.‬‬

‫ﻭﻤﺜﺎل ﺫﻟﻙ ﺭﺠل ﻤﺴﺎﻓﺭ ﺃﺼﺎﺒﻪ ﻓﻰ ﺍﻟﻁﺭﻴﻕ ﻨﻭﻡ ﺃﻭ ﻜﺴل ﻓﻴﺴﻘﻁ ﻓﻴﻀﺭﺒﻪ‬

‫ﺤﺠﺭ ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻡ ﺫﻫﺏ ﻜﺴﻠﻪ ﻭﺠﺩ ﻓﻰ ﺴﻴﺭﻩ ‪.‬‬

‫] ﻨﻌﻤﺘﺎﻥ ﻤﺎ ﺨﺭﺝ ﻤﻭﺠﻭﺩ ﻋﻨﻬﻤﺎ ‪ ،‬ﻭﻻﺒﺩ ﻟﻜل ﻤﻜﻭﻥ ﻤﻨﻬﻤﺎ ‪ :‬ﻨﻌﻤﺔ‬

‫ﺍﻹﻴﺠﺎﺩ ‪ ،‬ﻭﻨﻌﻤﺔ ﺍﻹﻤﺩﺍﺩ [ ‪.‬‬

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 ‫" ﺍﻋﻠﻡ ﺃﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﺘﻭﻻﻙ ﺒﺘﺩﺒﻴﺭﻩ ﻋﻠﻰ ﺠﻤﻴﻊ ﺃﻁﻭﺍﺭﻙ ‪ ،‬ﻭﻗﺎﻡ ﻟﻙ‬

‫ﻓﻰ ﻜل ﺫﻟﻙ ﺒﻭﺠﻭﺩ ﺇﺒﺭﺍﺭﻙ " ﻓﻘﺎل ﻟﻙ ﺒﺤﺴﻥ ﺍﻟﺘﺩﺒﻴﺭ ﻴﻭﻡ ﺍﻟﻤﻘﺎﺩﻴﺭ ﻴﻭﻡ ‪) :‬‬

‫ﺃﻟﺴﺕ ﺒﺭﺒﻜﻡ ﻗﺎﻟﻭﺍ ﺒﻠﻰ ( ‪.‬‬

‫ﻭﻤﻥ ﺤﺴﻥ ﺘﺩﺒﻴﺭﻩ ﻟﻙ ﺃﻥ ﻋﺭﻓﻙ ﺒﻪ ﻓﻌﺭﻓﺘﻪ ‪ ،‬ﻭﺘﺠﻠﻰ ﻟﻙ ﺒﺸﺘﻰ ﺍﻷﻴﺎﺕ‬

‫ﻓﺸﻬﺩﺘﻬﺎ ‪ ،‬ﻭﺍﺴﺘﻨﻁﻘﻙ ﻭﺃﻟﻬﻤﻙ ﺍﻹﻗﺭﺍﺭ ﺒﺭﺒﻭﺒﻴﺘﻪ ﻓﻭﺠﺩﺘﻪ ﺤﺎﻓﻅﺎ ﻭ ﻤﻌﻴﻨﺎ ‪،‬‬

‫ﺜﻡ ﺇﻨﻪ ﺠﻌﻠﻙ ﻨﻁﻔﺔ ﻤﺴﺘﻭﺩﻋﺔ ﻓﻰ ﺍﻷﺼﻼﺏ ‪ ،‬ﺘﻭﻻﻙ ﺒﺘﺩﺒﻴﺭﻩ ﻫﻨﺎ ﻟﻙ ﺤﺎﻓﻅﺎ‬

‫ﻟﻙ ﻭﺤﺎﻓﻅﺎ ﻟﻤﺎ ﺃﻨﺕ ﻓﻴﻪ ‪ ،‬ﻤﻭﺼﻼ ﻟﻙ ﺍﻟﻤﺩﺩ ﺒﻭﺍﺴﻁﺔ ﻤﺎ ﺃﻨﺕ ﻓﻴﻪ ﻤﻥ‬

‫ﺍﻵﺒﺎﺀ ﺇﻟﻰ ﺃﺒﻴﻙ ﺁﺩﻡ ! ﺜﻡ ﻗﺫﻓﻙ ﻓﻰ ﺭﺤﻡ ﺍﻷﻡ ﻓﺘﻭﻻﻙ ﺒﺤﺴﻥ ﺍﻟﺘﺩﺒﻴﺭ ‪،‬‬

‫ﻭﺠﻌل ﺍﻟﺭﺤﻡ ﻗﺎﺒﻠﺔ ﻟﻙ ﺃﺭﻀﺎ ﻴﻜﻭﻥ ﻓﻴﻬﺎ ﻨﺒﺎﺘﻙ ‪ ،‬ﻭﻤﺴﺘﻭﺩﻋﺎ ﺘﻌﻁﻰ ﻓﻴﻬﺎ‬

‫ﺤﻴﺎﺘﻙ ‪ ،‬ﺜﻡ ﺠﻤﻊ ﺒﻴﻥ ﺍﻟﻨﻁﻔﺘﻴﻥ ﻭﺃﻟﻑ ﺒﻴﻨﻬﻤﺎ ﻓﻜﻨﺕ ﻋﻨﻬﻤﺎ ﻟﻤﺎ ﺒﻨﻴﺕ ﻋﻠﻴﻪ‬

‫ﺍﻟﺤﻜﻤﺔ ﺍﻹﻟﻬﻴﺔ ﻤﻥ ﺃﻥ ﺍﻟﺨﻠﻕ ﻜﻠﻪ ﻤﺒﻨﻰ ﻜﻠﻪ ﻋﻠﻰ ﺴﺭ ﺍﻻﺯﺩﻭﺍﺝ ) ﻭ ﻤﻥ‬

‫ﻜل ﺸﺊ ﺨﻠﻘﻨﺎ ﺯﻭﺠﻴﻥ ( ﺜﻡ ﺠﻌﻠﻙ ﺒﻌﺩ ﺍﻟﻨﻁﻔﺔ ﻋﻠﻘﺔ ﻤﻬﻴﺄﺓ ﻟﻤﺎ ﻴﺭﻴﺩ‬

‫ﺴﺒﺤﺎﻨﻪ ﺃﻥ ﻴﻨﻘﻠﻬﺎ ﺇﻟﻴﻪ ‪ ،‬ﺜﻡ ﺒﻌﺩ ﺍﻟﻌﻠﻘﺔ ﻤﻀﻐﺔ ‪ ،‬ﺜﻡ ﻓﺘﻕ ﺴﺒﺤﺎﻨﻪ ﻭﻓﻰ‬

‫ﺍﻟﻤﻀﻐﺔ ﺼﻭﺭﺘﻙ ﻭﺃﻗﺎﻡ ﻓﻴﻬﺎ ﺒﻨﻴﺘﻙ ‪ ،‬ﺜﻡ ﻨﻔﺦ ﻓﻴﻙ ﺍﻟﺭﻭﺡ ﺒﻌﺩ ﺫﻟﻙ ‪ ،‬ﺜﻡ‬

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 ‫ﻏﺫﺍﻙ ﺒﺩﻡ ﻓﻰ ﺭﺤﻡ ﺍﻷﻡ ‪ ،‬ﻓﺄﺠﺭﻯ ﻋﻠﻴﻙ ﺭﺯﻗﻪ ﻤﻥ ﻗﺒل ﺃﻥ ﻴﺨﺭﺠﻙ ﺇﻟﻰ‬

‫ﺍﻟﻭﺠﻭﺩ ﺜﻡ ﺃﺒﻘﺎﻙ ﻓﻰ ﺭﺤﻡ ﺍﻷﻡ ﺤﺘﻰ ﻗﻭﻴﺕ ﺃﻋﻀﺎﺅﻙ ﻭﺍﺸﺘﺩﺕ ﺃﺭﻜﺎﻨﻙ ‪،‬‬

‫ﻟﻴﻬﻴﺌﻙ ﺇﻟﻰ ﺍﻟﺒﺭﻭﺯ ﺇﻟﻰ ﻤﺎ ﻗﺴﻡ ﻟﻙ ﺃﻭ ﻋﻠﻴﻙ ‪ ،‬ﻭﻟﻴﺒﺭﺯﻙ ﺇﻟﻰ ﺩﺍﺭ ﻴﺘﻌﺭﻑ‬

‫ﻓﻴﻬﺎ ﺒﻔﻀﻠﻪ ﻭﻋﺩﻟﻪ ﺇﻟﻴﻙ ‪ ،‬ﺜﻡ ﻟﻤﺎ ﺃﻨﺯﻟﻙ ﺇﻟﻰ ﺍﻷﺭﺽ ﻋﻠﻡ ﺴﺒﺤﺎﻨﻪ ﺃﻨﻙ ﻻ‬

‫ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﺘﺘﻨﺎﻭل ﺨﺸﻭﻨﺎﺕ ﺍﻟﻤﻁﺎﻋﻡ ﻭﻟﻴﺱ ﻟﻙ ﺃﺴﻨﺎﻥ ﺘﺴﺘﻌﻴﻥ ﺒﻬﺎ ﻋﻠﻰ‬

‫ﻤﺎ ﺃﻨﺕ ﻁﺎﻋﻡ ‪ ،‬ﻓﺄﺠﺭﻯ ﺍﻟﺜﺩﻴﻴﻥ ﺒﺎﻟﻐﺫﺍﺀ ﺍﻟﻠﻁﻴﻑ ‪ ،‬ﻭﻭﻜل ﺒﻬﻤﺎ ﻤﺴﺘﺤﺙ‬

‫ﺍﻟﺭﺤﻤﺔ ﺍﻟﺘﻰ ﺠﻌﻠﻬﺎ ﻓﻰ ﻗﻠﺏ ﺍﻷﻡ ‪ ،‬ﻓﻜﻠﻤﺎ ﻭﻗﻑ ﺍﻟﻠﺒﻥ ﻋﻥ ﺍﻟﺒﺭﻭﺯ ﺍﺴﺘﺤﺜﺘﻪ‬

‫ﺍﻟﺭﺤﻤﺔ ﺍﻟﺘﻰ ﺠﻌﻠﻬﺎ ﻟﻙ ﻓﻰ ﺍﻷﻡ ﻤﺴﺘﺤﺜﺎ ﻻ ﻴﻘﺘﺭ ﻭﻤﺴﺘﻨﻬﻀﺎ ﻻ ﻴﻘﺼﺭ ‪ ،‬ﺜﻡ‬

‫ﺇﻨﻪ ﺸﻐل ﺍﻷﺏ ﻭﺍﻷﻡ ﺒﺘﺤﺼﻴل ﻤﺼﺎﻟﺤﻙ ﻭﺍﻟﺭﺃﻓﺔ ﻋﻠﻴﻙ ﻭﺍﻟﺭﺤﻤﺔ ﻭﺍﻟﻨﻅﺭ‬

‫ﺒﻌﻴﻥ ﺍﻟﻤﻭﺩﺓ ﻤﻨﻬﻤﺎ ﺇﻟﻴﻙ ‪ ،‬ﻭﻤﺎ ﻫﻰ ﺇﻻ ﺭﺃﻓﺘﻪ ﺴﺎﻗﻬﺎ ﻟﻠﻌﺒﺎﺩ ﻓﻰ ﻤﻅﺎﻫﺭ‬

‫ﺍﻵﺒﺎﺀ ﻭﺍﻷﻤﻬﺎﺕ ﺘﻌﺭﻴﻔﺎ ﺒﺎﻟﻭﺩﺍﺩ ‪ ،‬ﻭﻓﻰ ﺤﻘﻴﻘﺔ ﺍﻷﻤﺭ ﻤﺎ ﻜﻔﻠﺘﻙ ﺇﻻ ﺭﺒﻭﺒﻴﺘﻪ‬

‫‪ ،‬ﻭﻤﺎ ﺤﻀﻨﺘﻙ ﺇﻻ ﺃﻟﻭﻫﻴﺘﻪ ‪ ،‬ﺜﻡ ﺃﻟﺯﻡ ﺍﻷﺏ ﺍﻟﻘﻴﺎﻡ ﺒﻙ ﺇﻟﻰ ﺤﻴﻥ ﺍﻟﺒﻠﻭﻍ‬

‫ﻭﺃﻭﺠﺏ ﻋﻠﻴﻪ ﺫﻟﻙ ﺭﺃﻓﺔ ﻤﻨﻪ ﺒﻙ ‪ ،‬ﺜﻡ ﺭﻓﻊ ﻗﻠﻡ ﺍﻟﺘﻜﻠﻴﻑ ﻋﻨﻙ ﺇﻟﻰ ﺃﻭﺍﻥ‬

‫ﺘﻜﻤل ﺍﻷﻓﻬﺎﻡ ‪ ،‬ﻭﺫﻟﻙ ﻋﻨﺩ ﺍﻻﺤﺘﻼﻡ ‪ ،‬ﺜﻡ ﺇﻟﻰ ﺃﻥ ﺼﺭﺕ ﻜﻬﻼ ﻟﻡ ﻴﻘﻁﻊ ﻋﻨﻙ‬

‫ﻨﻭﺍﻻ ﻭﻻ ﻓﻀﻼ ‪ ،‬ﺜﻡ ﺇﺫﺍ ﺍﻨﺘﻬﻴﺕ ﺇﻟﻰ ﺍﻟﺸﻴﺨﻭﺨﺔ ‪ ،‬ﺜﻡ ﺇﺫﺍ ﻗﺩﻤﺕ ﻋﻠﻴﻪ ‪ ،‬ﺜﻡ‬

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 ‫ﺇﺫﺍ ﺤﺸﺭﺕ ﺇﻟﻴﻪ ‪ ،‬ﺜﻡ ﺇﺫﺍ ﺃﻗﺎﻤﻙ ﺒﻴﻥ ﻴﺩﻴﻪ ‪ ،‬ﺜﻡ ﺇﺫﺍ ﺴﻠﻤﻙ ﻤﻥ ﻋﻘﺎﺒﻪ ‪ ،‬ﺜﻡ‬

‫ﺇﺫﺍ ﺃﺩﺨﻠﻙ ﺩﺍﺭ ﺜﻭﺍﺒﻪ ‪ ،‬ﺜﻡ ﺇﺫﺍ ﻜﺸﻑ ﻋﻨﻙ ﻭﺠﻭﺩ ﺤﺠﺎﺒﻪ ﻭﺃﺠﻠﺴﻙ ﻤﺠﺎﻟﺱ‬

‫ﺃﻭﻟﻴﺎﺌﻪ ﻭﺃﺤﺒﺎﺒﻪ ‪ ....‬ﻗﺎل ﺴﺒﺤﺎﻨﻪ ‪ ) :‬ﺇﻥ ﺍﻟﻤﺘﻘﻴﻥ ﻓﻰ ﺠﻨﺎﺕ ﻭﻨﻬﺭ ﻓﻰ‬

‫ﻤﻘﻌﺩ ﺼﺩﻕ ﻋﻨﺩ ﻤﻠﻴﻙ ﻤﻘﺘﺩﺭ ( ‪.‬‬

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 ‫ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻰ‬

‫ﻓﻸﻯ ﺇﺤﺴﺎﻨﻪ ﺘﺸﻜﺭ ‪ ،‬ﻭﻷﻯ ﺃﻴﺎﺩﻴﻪ ﺘﺫﻜﺭ ؟‬

‫ﺃﻴﻬﺎ ﺍﻷﺤﺒﺎﺏ ‪ :‬ﺇﻨﻨﺎ ﻨﺤﻴﺎ ﺒﻔﻀل ﺍﷲ ‪ ،‬ﻭ ﻨﺴﺘﻤﺩ ﺍﻟﻁﺎﻗﺔ ﻤﻥ ﺍﷲ ‪،‬‬

‫ﻭ ﻨﺴﺘﻤﺭ ﻋﻠﻰ ﺍﻟﻬﺩﺍﻴﺔ ﺘﻜﺭﻤﺎ ﻤﻥ ﺍﷲ ‪ ،‬ﻭ ﺇﻥ ﺩﺨﻠﻨﺎ ﺍﻟﺠﻨﺔ ﻓﻬﻭ‬

‫ﻤﻨﺔ ﻤﻥ ﺍﷲ ‪...‬ﻓﻜل ﻤﺎ ﺒﻨﺎ ﻭ ﻤﺎ ﻴﻨﺘﻅﺭﻨﺎ ﻤﻥ ﺨﻴﺭ ﻓﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ‪،‬‬

‫ﺭﻏﻡ ﻤﻌﺎﺼﻴﻨﺎ ﺍﻟﻨﺘﻨﺔ ‪ ....‬ﺃﺭﺃﻴﺘﻡ ﻜﻡ ﻨﺤﻥ ﻤﻐﻤﻭﺭﻭﻥ ﻓﻰ ﻓﻀل ﺍﷲ‬

‫‪......‬ﺃﺭﺃﻴﺕ ﻴﺎ ﺇﻨﺴﺎﻥ ‪.....‬‬

‫ﻓﻸﻯ ﺇﺤﺴﺎﻨﻪ ﺘﺸﻜﺭ ‪ ،‬ﻭﻷﻯ ﺃﻴﺎﺩﻴﻪ ﺘﺫﻜﺭ ‪ ،‬ﻭﺍﺴﻤﻊ ﻗﻭﻟﻪ ﺴﺒﺤﺎﻨﻪ ‪:‬‬

‫) ﻭﻤﺎ ﺒﻜﻡ ﻤﻥ ﻨﻌﻤﺔ ﻓﻤﻥ ﺍﷲ (‪....‬‬

‫ﻭ ﻤﻥ ﻫﻨﺎ ﻜﺎﻨﺕ ﺍﻟﺤﻜﻤﺔ‪:‬‬

‫ﺘﻌﻠﻡ ﺃﻨﻙ ﻟﻡ ﺘﺨﺭﺝ ﻋﻥ ﺇﺤﺴﺎﻨﻪ ‪ ،‬ﻭﻟﻥ ﻴﻌﺩﻭﻙ ﻭﺠﻭﺩ ﻓﻀﻠﻪ‬

‫ﻭﺍﻤﺘﻨﺎﻨﻪ "‬

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 ‫ﻓﺎﻟﻔﻀل ﺍﻟﻌﻤﻴﻡ ﻴﺸﺘﻤل ﻋﻠﻰ ﺍﻟﻨﻌﻤﺘﻴﻥ ﺍﻷﺴﺎﺴﻴﺘﻴﻥ ‪..‬ﻭ ﻫﻤﺎ ﻓﻀﻠﻪ‬

‫ﺘﻌﺎﻟﻰ ﻋﻠﻴﻨﺎ ﺇﻴﺠﺎﺩﺍ ﻭﺇﻤﺩﺍﺩﺍ ﻓﻬﻭ ﺃﻭﺠﺩﻨﺎ ﻭ ﻫﻭ ﺃﻤﺩﻨﺎ ﺒﻤﺎ ﻨﺤﺘﺎﺝ‬

‫ﻤﺎﺩﻴﺎ ﻭ ﻤﻌﻨﻭﻴﺎ ‪.‬‬

‫ﻭﻤﻥ ﻨﻌﻤﺔ ﺍﻹﻤﺩﺍﺩ ﺍﻟﻤﻌﻨﻭﻯ ﻨﻌﻤﺔ ﺍﻹﺴﻼﻡ ﻭﺍﻹﺤﺴﺎﻥ ‪ ،‬ﺤﻔﻅ ﺫﻟﻙ‬

‫ﻭﺇﺩﺍﻤﺘﻪ ﻋﻠﻴﻨﺎ ﻓﻰ ﻜل ﻭﻗﺕ ﻭﺤﻴﻥ ‪ ،‬ﻭﺯﻴﺎﺩﺓ ﺍﻟﺘﺭﻗﻰ ﻓﻰ ﺍﻟﻤﻌﺭﻓﺔ‬

‫ﻭﺍﻟﻴﻘﻴﻥ ‪ ،‬ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﺩﻴﻥ ‪ ،‬ﻓﺎﻟﺤﻤﺩ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ ‪.‬‬

‫] ﺃﻨﻌﻡ ﻋﻠﻴﻙ ﺃﻭﻻ ﺒﺎﻹﻴﺠﺎﺩ ‪ ،‬ﻭﺜﺎﻨﻴﺎ ﺒﺘﻭﺍﻟﻰ ﺍﻹﻤﺩﺍﺩ [ ‪.‬‬

‫ﻓﻤﺎ ﺃﺤﻭﺠﻨﺎ ﷲ ﺘﻌﺎﻟﻰ ‪..‬ﻟﻴﺱ ﻷﻨﻨﺎ ﻨﺤﺘﺎﺝ ﺸﻴﺌﺎ ﺍﻷﻥ ‪،‬ﺒل ﻷﻨﻨﺎ ﺃﺼﻼ‬

‫ﻟﺴﻨﺎ ﻓﻰ ﻏﻨﻰ ﻋﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻓﺎﻟﻔﻘﺭ ﻭ ﺍﻟﺤﺎﺠﺔ ﺼﻔﺘﻨﺎ ‪....‬‬

‫] ﻓﺎﻗﺘﻙ ﻟﻪ ﺫﺍﺘﻴﺔ ‪ ،‬ﻭﺍﻟﻔﺎﻗﺔ ﺍﻟﺫﺍﺘﻴﺔ ﻻ ﺘﺭﻓﻌﻬﺎ ﺍﻟﻌﻭﺍﺭﺽ [‬

‫ﻓﻤﻬﻤﺎ ﻜﻨﺎ ﺃﻏﻨﻴﺎﺀ ﺃﻭ ﺭﺅﺴﺎﺀ ﻓﺎﻟﺤﺎﺠﺔ ﷲ ﻻﺯﻤﺔ ﻓﻴﻨﺎ ﻓﻜﻡ ﻤﻥ‬

‫ﺭﺌﻴﺱ ﺤﺴﺒﻪ ﺍﻟﻨﺎﺱ ﻗﻭﻴﺎ ﻤﻤﻜﻨﺎ ﻁﺎﻏﻴﺎ ﻴﺘﺤﻜﻡ ﻓﻰ ﻤﺌﺎﺕ ﺍﻟﺭﺅﻭﺱ‬

‫ﺍﻟﻨﻭﻭﻴﺔ ‪..‬ﺜﻡ ﻤﺎﺕ ﺃﻭ ﻗﺘل ﻭ ﻟﻡ ﻴﻨﻔﻌﻪ ﻋﺯﻩ ﻓﻰ ﺭﺩ ﺍﻟﻤﻭﺕ ﺃﻭ‬

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 ‫ﻤﺭﺽ ﺒﺎﻟﺴﺭﻁﺎﻥ ﻭ ﻟﻡ ﺘﻨﻔﻌﻪ ﺩﻭﻟﺘﻪ ﻓﻰ ﺭﺩ ﺍﻟﻤﺭﺽ – ﻤﺜل ﺭﺌﻴﺱ‬

‫ﻓﺭﻨﺴﺎ ﻤﻴﺘﺭﺍﻥ ‪ -‬ﺃﻭ ﺍﻨﻘﻠﺏ ﺤﺎﻟﻪ ﻟﻠﺴﺠﻭﻥ ﺒﻌﺩ ﺍﻥ ﺨﺭﺝ ﻋﻠﻴﻪ ﻗﻭﻤﻪ‬

‫ﻭ ﺭﺒﻤﺎ ﺨﺭﺝ ﻋﻠﻴﻪ ﺍﺒﻨﻪ‪ ...‬ﺃﻭ ﺴﻔﻬﺘﻪ ﺯﻭﺠﺘﻪ ﻭ ﺴﺒﺘﻪ ﻓﻰ ﺍﻟﻠﻴل‬

‫ﺤﻴﺙ ﻻ ﻴﺭﺍﻩ ﺍﻻ ﺨﺩﻤﻪ ﻓﺒﺎﺕ ﻤﻜﺩﺭﺍ ﺤﺯﻴﻨﺎ‪ .......‬ﻓﻤﻬﻤﺎ ﻋﻼ‬

‫ﺍﻹﻨﺴﺎﻥ ﻓﻬﻭ ﺇﻨﺴﺎﻥ‪..‬ﻁﻴﻥ ‪....‬ﻋﻼ ‪ ...‬ﻓﻰ ﺍﻷﺭﺽ ‪)....‬ﺇﻥ‬

‫ﻓﺭﻋﻭﻥ ﻋﻼ ﻓﻰ ﺍﻷﺭﺽ (‪.....‬ﻭ ﻟﻘﺩ ﺫﻜﺭﺕ ﺼﺩﻴﻘﺎ ﻗﺎل ﻴﻭﻤﺎ ﻭ ﻫﻭ‬

‫ﻓﻰ ﻀﺎﺌﻘﺔ ﻤﻔﺘﻭﻥ ﺒﻬﺎ ‪ ..‬ﺁﺁﺁﻩ ‪....‬ﻟﻭ ﺼﺩﻤﺘﻨﺎ ﺴﻴﺎﺭﺓ ﺍﺤﺩ‬

‫ﺍﻟﻤﻠﻴﻭﻨﻴﺭﺍﺕ ﺜﻡ ﻴﻌﻁﻴﻨﺎ ﺘﻌﻭﻴﻀﺎ ﻨﺤل ﺒﻪ ﻤﺸﺎﻜﻠﻨﺎ ﺍﻭ ﻴﻭﻅﻔﻨﺎ ﻋﻨﺩﻩ ﻭ‬

‫ﻟﻭ ﺯﺒﺎﻟﻴﻥ !!!!‬

‫ﻓﻬﻭ ﻫﻨﺎ ﻴﺭﺠﻭ ﺍﻷﺫﻯ ﻤﻥ ﺍﻟﻌﺒﺩ ﻟﻌﻠﻪ ﻴﻐﺘﻨﻰ !! ﻓﻜﻴﻑ ﺒﺭﺤﻤﺔ ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ ﻭ ﻜﻴﻑ ﻟﻭ ﻗﺒﻠﻙ ﺍﷲ ﺘﻌﺎﻟﻰ ﺨﺎﺩﻤﺎ ‪..‬‬

‫*ﻭ ﻤﻥ ﻨﻌﻤﻪ ﺍﻟﻤﻌﺠﺯﺓ ‪ :‬ﺍﻟﺭﻭﺡ‬

‫ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ) :‬ﻗل ﺍﻟﺭﻭﺡ ﻤﻥ ﺃﻤﺭ ﺭﺒﻰ ( ‪.‬‬

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 ‫ﻓﺎﻟﺒﺩﻥ ﻗﺎﺌﻡ ﺒﺎﻟﺭﻭﺡ ‪ ،‬ﻭﺍﻟﺭﻭﺡ ﺃﻤﺭ ﻤﻥ ﺃﻤﺭ ﺍﷲ ‪ ،‬ﻭﻜل ﺸﺊ ﻗﺎﺌﻡ‬

‫ﺒﺄﻤﺭ ﺍﷲ ‪ ،‬ﻓﺎﻓﺘﻘﺎﺭ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﺭﻭﺤﺎﻨﻴﺔ ﺤﺎﺼل ﻋﻠﻰ ﺍﻟﺩﻭﺍﻡ ‪ ،‬ﻗﺎل‬

‫ﺘﻌﺎﻟﻰ ﻓﻰ ﻨﻌﻤﺔ ﺍﻹﻴﺠﺎﺩ ‪ ) :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺃﻨﺘﻡ ﺍﻟﻔﻘﺭﺍﺀ ﺇﻟﻰ ﺍﷲ‬

‫ﻭﺍﷲ ﻫﻭ ﺍﻟﻐﻨﻰ ﺍﻟﺤﻤﻴﺩ ( ‪.‬‬

‫ﻓﻬﺫﺍ ﻫﻭ ﺍﻻﻓﺘﻘﺎﺭ ﺇﻟﻰ ﻨﻌﻤﺔ ﺍﻹﻴﺠﺎﺩ ‪ ،‬ﺜﻡ ﻗﺎل ﻓﻰ ﻨﻌﻤﺔ ﺍﻹﻤﺩﺍﺩ ‪:‬‬

‫) ﺇﻥ ﻴﺸﺄ ﻴﺫﻫﺒﻜﻡ ﻭﻴﺄﺕ ﺒﺨﻠﻕ ﺠﺩﻴﺩ ( ‪.‬‬

‫ﻭﻫﺫﺍ ﻫﻭ ﺍﻓﺘﻘﺎﺭﻨﺎ ﺇﻟﻰ ﻨﻌﻤﺔ ﺍﻹﻤﺩﺍﺩ ‪ ،‬ﻭﻗﺎل ﺘﻌﺎﻟﻰ ﻓﻰ ﺍﻓﺘﻘﺎﺭ ﺒﻘﻴﺔ‬

‫ﺍﻟﻌﺎﻟﻡ ‪ ) :‬ﺇﻥ ﺍﷲ ﻴﻤﺴﻙ ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻥ ﺘﺯﻭﻻ (‪.‬‬

‫ﻓﺎﻟﻜﻭﻥ ﻜﻠﻪ ﻗﺎﺌﻡ ﺒﺄﻤﺭ ﺍﻟﺭﺒﻭﺒﻴﺔ ‪ ،‬ﻤﻅﻬﺭ ﻤﻥ ﻤﻅﺎﻫﺭﻫﺎ ‪ ،‬ﻻ ﻗﻴﺎﻡ ﻟﻪ‬

‫ﺒﺩﻭﻨﻬﺎ ‪.‬‬

‫ﻭﺍﻟﻭﺠﻭﺩ ﻤﺴﺘﻤﺩ‪..‬ﻭ ﻤﻥ ﻫﻨﺎ ﻜﺎﻥ ﺍﻟﻌﻘل ﺃﻥ ﺘﻌﺭﻑ ﻤﻥ ﺃﻨﺕ‪..‬‬

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 ‫] ﺨﻴﺭ ﺃﻭﻗﺎﺘﻙ ﻭﻗﺕ ﺘﺸﻬﺩ ﻓﻴﻪ ﻭﺠﻭﺩ ﻓﺎﻗﺘﻙ ‪ ،‬ﻭﺘﺭﺩ ﻓﻴﻪ ﺇﻟﻰ‬

‫ﻭﺠﻭﺩ ﺫﻟﺘﻙ [ ‪.‬‬

‫ﺃﻭ ﺘﻘﻭل ‪ :‬ﺒﻘﺩﺭ ﺍﻟﻌﺒﻭﺩﻴﺔ ﻓﻰ ﺍﻟﻅﺎﻫﺭ ﺘﻜﻭﻥ ﺍﻟﺤﺭﻴﺔ ﻓﻰ ﺍﻟﺒﺎﻁﻥ ‪.‬‬

‫ﺃﻭ ﺘﻘﻭل ‪ :‬ﺒﻘﺩﺭ ﺍﻟﺫل ﻓﻰ ﺍﻟﻅﺎﻫﺭ ﻴﻜﻭﻥ ﺍﻟﻌﺯ ﻋﻠﻰ ﺍﻟﺸﻴﻁﺎﻥ ﻭ ﻋﻠﻰ‬

‫ﺍﻟﻀﺎﻟﻴﻥ ﻓﻰ ﺍﻟﺒﺎﻁﻥ ‪.‬‬

‫ﺃﻭ ﺘﻘﻭل ‪ :‬ﺒﻘﺩﺭ ﻭﻀﻊ ﺍﻟﻅﺎﻫﺭ ﻴﻜﻭﻥ ﺭﻓﻊ ﺍﻟﺒﺎﻁﻥ ﻭ ﺸﺭﻓﻪ ‪.‬‬

‫ﻤﻥ ﺘﻭﺍﻀﻊ ﺩﻭﻥ ﻗﺩﺭﻩ ﺭﻓﻌﻪ ﺍﷲ ﻓﻭﻕ ﻗﺩﺭﻩ ‪ ،‬ﻭﺍﻨﻅﺭ ﺃﺸﺭﻑ ﺨﻠﻕ‬

‫ﺍﷲ ﻭﻫﻡ ﺍﻷﻨﺒﻴﺎﺀ ﺒﻤﺎﺫﺍ ﺨﺎﻁﺒﻬﻡ ﺍﷲ ﺘﻌﺎﻟﻰ‪ ،‬ﻓﻤﺎ ﺨﺎﻁﺒﻬﻡ ﺍﷲ ﺘﻌﺎﻟﻰ‬

‫ﺇﻻ ﺒﺎﻟﻌﺒﻭﺩﻴﺔ ‪ ،‬ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ) :‬ﺴﺒﺤﺎﻥ ﺍﻟﺫﻯ ﺃﺴﺭﻯ ﺒﻌﺒﺩﻩ ﻟﻴﻼ‬

‫* ﻭﺍﺫﻜﺭ ﻋﺒﺎﺩﻨﺎ ﺇﺒﺭﺍﻫﻴﻡ ﻭﺇﺴﺤﺎﻕ ﻭﻴﻌﻘﻭﺏ * ﻭﺍﺫﻜﺭ ﻋﺒﺩﻨﺎ ﺩﺍﻭﺩ ﺫﺍ‬

‫ﺍﻷﻴﺩ * ﻭﺍﺫﻜﺭ ﻋﺒﺩﻨﺎ ﺃﻴﻭﺏ ( ‪.‬‬

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 ‫ﻜﻤﺎ ﻓﻰ ﺍﻟﺤﺩﻴﺙ ﻗﺎل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻻﺒﻥ ﻋﺒﺎﺱ ﺭﻀﻰ ﺍﷲ‬

‫ﻋﻨﻪ ؛ " ‪ ...‬ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﻟﻨﺼﺭ ﻤﻊ ﺍﻟﺼﺒﺭ ‪ ،‬ﻭﺃﻥ ﺍﻟﻔﺭﺝ ﻤﻊ ﺍﻟﻜﺭﺏ‬

‫‪ ،‬ﻭﺃﻥ ﻤﻊ ﺍﻟﻌﺴﺭ ﻴﺴﺭﺍﹰ " ﺍ‪.‬ﻫـ‬

‫ﺜﻡ ﺇﺫﺍ ﺼﺢ ﻓﻘﺭﻙ ﺇﻟﻴﻪ ﻭﺘﺤﻘﻘﺕ ﺫﻟﺘﻙ ﺒﻴﻥ ﻴﺩﻴﻪ ﺃﺘﺤﻔﻙ ﺒﺄﻨﺴﻪ ‪ ،‬ﻜﻤﺎ‬

‫ﺃﺸﺎﺭ ﺇﻟﻰ ﺫﻟﻙ ﺒﻘﻭﻟﻪ ‪ ]:‬ﻤﺘﻰ ﺃﻭﺤﺸﻙ ﻤﻥ ﺨﻠﻘﻪ ﻓﺎﻋﻠﻡ ﺃﻨﻪ ﻴﺭﻴﺩ ﺃﻥ‬

‫ﻴﻔﺘﺢ ﻟﻙ ﺒﺎﺏ ﺍﻷﻨﺱ ﺒﻪ [ ‪.‬‬

‫ﻓﻤﺘﻰ ﺃﻭﺤﺸﻙ ﺃﻴﻬﺎ ﺍﻟﻔﻘﻴﺭ ﻤﻥ ﺨﻠﻘﻪ ﻭﻋﺯﻟﻙ ﻋﻨﻬﻡ ﻓﻰ ﻗﻠﺒﻙ ‪،‬‬

‫ﻓﺎﻋﻠﻡ ﺃﻨﻪ ﺘﻌﺎﻟﻰ ﺃﺭﺍﺩ ﺃﻥ ﻴﺅﻨﺴﻙ ﺒﻪ ﻭﻴﻐﻨﻴﻙ ﺒﻤﻌﺭﻓﺘﻪ ‪ ،‬ﻓﻘﺩ ﻜﺎﻥ‬

‫ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺤﻴﻥ ﻗﺭﺏ ﺃﻭﺍﻥ ﺍﻟﻨﺒﻭﺓ ﻭﺍﻟﺭﺴﺎﻟﺔ ﺤﺒﺏ ﺇﻟﻴﻪ‬

‫ﺍﻟﺨﻠﻭﺓ ‪ ،‬ﻓﻜﺎﻥ ﻴﺨﻠﻭ ﺒﻐﺎﺭ ﺤﺭﺍﺀ ‪ ،‬ﻭﺤﻜﻤﺔ ﺫﻟﻙ ﺘﺼﻔﻴﺔ ﺍﻟﺒﻭﺍﻁﻥ ﻤﻥ‬

‫ﺍﻟﺸﻭﺍﻏل ﻭﺍﻟﺸﻭﺍﺌﺏ ‪ ،‬ﻭﻟﺘﺘﻬﻴﺄ ﻟﻘﻭل ﻤﺎ ﺘﺘﺤﻤﻠﻪ ﻤﻥ ﺃﺴﺭﺍﺭ‬

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 ‫ﻭﻤﻭﺍﻫﺏ ‪ ،‬ﻓﺈﺫﺍ ﺘﻁﻬﺭ ﻤﻥ ﺍﻷﻜﺩﺍﺭ ﻤﻠﺊ ﺒﺎﻷﻨﻭﺍﺭ ‪ ،‬ﻓﺄﺸﺭﻗﺕ ﻓﻴﻪ‬

‫ﺸﻤﻭﺱ ﺍﻟﻌﺭﻓﺎﻥ ‪.‬‬

‫ﻓﻤﻥ ﻜﺎﻥ ﻤﻊ ﺍﷲ ﻜﺎﻥ ﻤﻤﻥ ﻓﺎﺯﻭﺍ ‪...‬‬

‫ﻓﻴﻨﺘﻔﻊ ﺒﻬﻡ ﺍﻟﻌﺒﺎﺩ ﻭﺘﺤﻴﺎ ﺒﻭﺠﻭﺩﻫﻡ ﺍﻟﺒﻼﺩ ‪ ،‬ﻭﻓﻰ ﻤﺜﻠﻬﻡ ﻗﺎل‬

‫ﺍﻟﺸﺎﻋﺭ ‪:‬‬

‫ﺘﺤﻴﺎ ﺒﻜﻡ ﻜل ﺃﺭﺽ ﺘﻨﺯﻟﻭﻥ ﺒﻬﺎ **‬

‫ﻜﺄﻨﻜﻡ ﻓﻰ ﺒﻘﺎﻉ ﺍﻷﺭﺽ ﺃﻤﻁﺎﺭ‬

‫ﻭﺘﺸﺘﻬﻰ ﺍﻟﻌﻴﻥ ﻓﻴﻜﻡ ﻤﻨﻅﺭﺍ ﺤﺴﻨﺎ* *‬

‫ﻜﺄﻨﻜﻡ ﻓﻰ ﻋﻴﻭﻥ ﺍﻟﻨﺎﺱ ﺃﺯﻫﺎﺭ‬

‫ﻭﻨﻭﺭﻜﻡ ﻴﻬﺘﺩﻯ ﺍﻟﺴﺎﺭﻯ ﺒﺭﺅﻴﺘﻪ **‬

‫ﻜﺄﻨﻜﻡ ﻓﻰ ﻅﻼﻡ ﺍﻟﻠﻴل ﺃﻗﻤﺎﺭ‬

‫ﻻ ﺃﻭﺤﺵ ﺍﷲ ﺭﺒﻌﺎﹰ ﻤﻥ ﺯﻴﺎﺭﺘﻜﻡ ﻴﺎ**‬

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 ‫ﻤﻥ ﻟﻬﻡ ﻓﻰ ﺍﻟﺤﺸﺎ ﻭﺍﻟﻘﻠﺏ ﺘﺫﻜﺎﺭ‬

‫ﻓﻠﻠﻪ ﺍﻟﺤﻤﺩ ﻭ ﺍﻟﺸﻜﺭ‬

‫ﻓﻬﻭ ﺭﺍﺯﻗﻨﺎ ﻗﺒل ﺃﻥ ﻨﻁﻠﺏ ‪..‬‬

‫ﻓﻤﺎ ﺒﻘﻰ ﺍﻟﺩﻋﺎﺀ ﺇﻻ ﺇﻅﻬﺎﺭﺍﹰ ﻟﻠﻔﺎﻗﺔ ﻭﺇﺒﻘﺎﺀ ﻟﺭﺴﻡ ﺍﻟﻌﺒﻭﺩﻴﺔ ﻻ ﻁﻠﺒﺎﹰ‬

‫ﻟﺤﺼﻭل ﻤﺎ ﻟﻡ ﻴﻜﻥ ﻓﺎﻟﺩﻋﺎﺀ ﻤﻥ ﺍﻟﻘﺩﺭ ﻟﻴﺤﺼل ﺒﻪ ﺍﻟﻘﺩﺭ ﻭ ﻨﺩﻓﻊ ﺒﻪ‬

‫ﺍﻟﺒﻼﺀ‪.‬‬

‫*ﺍﻟﻤﺅﻤﻥ ﻻ ﻴﺯﻭل ﺍﻀﻁﺭﺍﺭﻩ ‪ ،‬ﻭﻻ ﻴﻜﻭﻥ ﻤﻊ ﻏﻴﺭ ﺍﷲ ﻗﺭﺍﺭﻩ‬

‫‪ ....‬ﻻ ﻴﺸﺒﻊ ﻤﻥ ﺍﻟﺫﻜﺭ‪...‬ﻤﻥ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭﻻ ﻤﻥ ﺍﻟﺤﻜﻤﺔ ‪....‬ﻭ ﻓﻰ‬

‫ﺍﻟﺴﻨﻥ )ﻤﻨﻬﻭﻤﺎﻥ ﻻ ﻴﺸﺒﻌﺎﻥ ﻁﺎﻟﺏ ﻋﻠﻡ ﻭ ﻁﺎﻟﺏ ﻤﺎل(‪...‬‬

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 ‫ﺴﻘﺎﻨﻰ ﺍﻟﺤﺏ ﻜﺄﺴﺎﹰ ﺒﻌﺩ ﻜﺄﺱ‬

‫ﻓﻤﺎ ﻨﻔﺩ ﺍﻟﺸﺭﺍﺏ ﻭﻻ ﺭﻭﻴﺕ‬

‫ﻭﻗﺎل ﺒﻌﻀﻬﻡ ‪ :‬ﻟﻭ ﺸﺭﺒﺕ ﻓﻰ ﻜل ﻟﺤﻅﺔ ﺃﻟﻑ ﺒﺤﺭ ﻻ ﺘﺭﻯ ﺫﻟﻙ ﺇﻻ‬

‫ﻗﻠﻴﻼﹰ ‪ ،‬ﻭﺘﺸﻬﺩ ﺸﻔﺘﻴﻙ ﻴﺎﺒﺴﺔ ‪ ،‬ﻭﻜل ﺫﻟﻙ ﻜﻨﺎﻴﺔ ﻋﻥ ﻋﺩﻡ ﺍﻟﻨﻬﺎﻴﺔ‬

‫ﻟﻔﻀل ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻬﻭ ﻤﻤﺘﺩ ﻭ ﻟﺫﺓ ﺍﻹﻴﻤﺎﻥ ﻻ ﺤﺩﻭﺩ ﻟﻬﺎ ﻭ ﺩﻟﻴل‬

‫ﻋﻠﻰ ﻋﺩﻡ ﺍﻟﻨﻬﺎﻴﺔ ﻟﺤﺎﺠﺘﻙ ﻓﻬﻰ ﺩﺍﺌﻤﺔ ‪...‬ﻓﺎﻟﻤﺅﻤﻥ ﻻ ﻴﺯﺍل‬

‫ﻤﻔﺘﻘﺭﺍ ﻟﻠﺯﻴﺎﺩﺓ ﻋﻠﻰ ﺍﻟﺩﻭﺍﻡ ‪ ،‬ﻭﻗﺩ ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻠﺤﺒﻴﺏ ﺼﻠﻰ ﺍﷲ‬

‫ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ ‪:‬‬

‫) ﻭﻗل ﺭﺏ ﺯﺩﻨﻰ ﻋﻠﻤﺎﹰ ( ‪.‬‬

‫ﻓﺎﻹﻀﻁﺭﺍﺭ ﺇﻟﻰ ﺯﻴﺎﺩﺓ ﺍﻟﻌﻠﻡ ﻻ ﻴﻨﻘﻁﻊ ﻭﻟﻭ ﺠﻤﻊ ﻋﻠﻭﻡ ﺃﻫل‬

‫ﺍﻟﺴﻤﻭﺍﺕ ﻭﺍﻷﺭﺽ ‪ .‬ﻗﺎل ﺘﻌﺎﻟﻰ ﻤﺨﺎﻁﺒﺎﹰ ﻟﻠﻜل ‪:‬‬

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 ‫) ﻭﻤﺎ ﺃﻭﺘﻴﺘﻡ ﻤﻥ ﺍﻟﻌﻠﻡ ﺇﻻ ﻗﻠﻴﻼﹰ ( ‪.‬‬

‫ﻭﺃﻤﺎ ﻭﺠﻪ ﻜﻭﻨﻪ ﻻ ﻴﻜﻭﻥ ﻤﻊ ﻏﻴﺭ ﺍﷲ ﻗﺭﺍﺭﻩ ‪ ،‬ﻓﻸﻥ ﻗﻠﺏ‬

‫ﺍﻟﻤﺤﺴﻨﻴﻥ ﺭﺤل ﺇﻟﻰ ﺍﷲ ﻤﻥ ﺍﻟﻜﻭﻥ ﺒﺄﺴﺭﻩ ‪ ،‬ﻓﻠﻡ ﺘﺒﻕ ﺤﺎﺠﺔ ﺇﻟﻰ‬

‫ﻏﻴﺭﻩ ‪ ،‬ﻓﻘﺭﺍﺭﻩ ‪ :‬ﺇﻨﻤﺎ ﻫﻭ ﻤﻊ ﺍﷲ ‪..‬ﻓﻰ ﺍﻟﺼﻼﺓ )ﺃﺭﺤﻨﺎ ﺒﻬﺎ ﻴﺎ‬

‫ﺒﻼل (‪)..‬ﻭ ﺠﻌﻠﺕ ﻗﺭﺓ ﻋﻴﻨﻰ ﻓﻰ ﺍﻟﺼﻼﺓ ( ﻓﻰ ﺍﻟﺘﻌﺒﺩ ‪..‬ﻭ ﺍﻟﺘﺒﺘل‬

‫‪..‬ﻓﻰ ﺍﻟﺨﻠﻭﺓ ﺒﺎﻟﺫﻜﺭ ‪ ، ..‬ﻓﺈﻥ ﻨﺯل ﻗﻠﺏ ﺍﻟﻤﺅﻤﻥ ﻤﻥ ﻋﻠﻴﺎﺌﻪ ﺇﻟﻰ‬

‫ﺃﺭﺽ ﺍﻟﺤﻅﻭﻅ ﻓﺎﻟﻌﻨﺎﻴﺔ ﻻ ﺘﺘﺭﻜﻪ ﻴﺭﻜﻥ ﺇﻟﻰ ﻏﻴﺭ ﻤﻭﻻﻩ ﻓﻤﻥ ﺘﻌﺭﻑ‬

‫ﻋﻠﻰ ﺍﷲ ﻓﻰ ﺍﻟﺭﺨﺎﺀ ﺘﻌﺭﻑ ﺍﷲ ﻋﻠﻴﻪ ﻓﻰ ﺍﻟﺸﺩﺓ ‪ ،‬ﻓﺈﻥ ﺤﺩﺙ‬

‫ﺤﺎﺩﺙ ﺍﻜﺘﻨﻔﺘﻪ ﺍﻟﺭﻋﺎﻴﺔ ﻓﻬﻭ ﻤﺤﻔﻭﻅ ﻤﻥ ﺍﻟﻔﺘﻥ ﻭ ﻟﻴﺱ ﻟﻠﺸﻴﻁﺎﻥ‬

‫ﻋﻠﻴﻪ ﺴﻠﻁﺎﻥ )ﻴﺜﺒﺕ ﺍﷲ ﺍﻟﺫﻴﻥ ﺀﺍﻤﻨﻭﺍ ﺒﺎﻟﻘﻭل ﺍﻟﺜﺎﺒﺕ ( ‪)..‬ﺇﻥ‬

‫ﻋﺒﺎﺩﻯ ﻟﻴﺱ ﻟﻙ ﻋﻠﻴﻬﻡ ﺴﻠﻁﺎﻥ ﺇﻻ ﻤﻥ ﺍﺘﺒﻌﻙ ﻤﻥ ﺍﻟﻐﺎﻭﻴﻥ ( ‪ ،‬ﻓﻬﻭ‬

‫ﻤﺤﻔﻭﻑ ﻤﻥ ﻜل ﺠﻬﺔ ﺒﻤﺩﺩ ﺍﻷﻨﻭﺍﺭ ‪ ،‬ﺇﺫ ﻜﺎﻥ ﺍﷲ ﺤﺭﺱ ﺍﻟﺴﻤﺎﺀ‬

‫ﻤﻥ ﺍﺴﺘﺭﺍﻕ ﺍﻟﺴﻤﻊ ‪ .‬ﻓﻜﻴﻑ ﻻ ﻴﺤﺭﺱ ﻗﻠﻭﺏ ﺃﻭﻟﻴﺎﺌﻪ ﻤﻥ ﺍﻟﻔﺘﻨﺔ‬

‫ﻭﻤﺎ ﺘﻭﻻﻫﻡ ﺒﻤﺤﺒﺘﻪ ﺤﺘﻰ ﺤﻔﻅﻬﻡ ﻤﻥ ﺍﻟﺭﻜﻭﻥ ﻟﻐﻴﺭﻩ ؟ ﻓﻜﻴﻑ‬

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 ‫ﺒﺎﻟﺴﻜﻭﻥ ؟ ﻫﻴﻬﺎﺕ ﻫﻴﻬﺎﺕ ‪...‬ﻤﺎ ﻟﻠﺸﻴﻁﺎﻥ ﻋﻠﻴﻬﻡ ﻤﻥ ﺴﺒﻴل ﻤﺎ‬

‫ﺩﺍﻤﻭﺍ ﺒﺤﺒل ﺍﷲ ﻤﺴﺘﻤﺴﻜﻴﻥ )ﺇﻥ ﺍﻟﺸﻴﻁﺎﻥ ﻟﻴﻔﺭﻕ ﻤﻨﻙ ﻴﺎ ﻋﻤﺭ‬

‫(‪ .......‬ﻓﺈﻥ ﻀﻌﻔﻭﺍ ﻭ ﺍﺴﺘﺠﺎﺒﻭﺍ ﺘﺎﺒﻭﺍ ﻤﻥ ﻓﻭﺭﻫﻡ ﻓﻴﻤﺤﻭ ﺍﷲ ﻤﺎ‬

‫ﻜﺎﻥ ﻭ ﻴﻌﻴﺩﻫﻡ ﺍﻟﻰ ﺠﻨﺎﺒﻪ ﻓﻬﻭ ﺤﺒﻴﺒﻬﻡ‬

‫ﺇﻨﻪ ﺍﷲ ﺘﻌﺎﻟﻰ ‪...‬ﻤﻨﻭﺭ ﻜﻭﻨﻨﺎ ﻅﺎﻫﺭﺍ ﻭﺒﺎﻁﻨﺎ‪ ..‬ﻅﺎﻫﺭﻩ ﻤﺤﻔﻭﻑ‬

‫ﺒﺎﻷﻨﻭﺍﺭ ‪ ،‬ﻭﺒﺎﻁﻨﻪ ﻤﺤﺸﻭ ﺒﺄﺠﻤل ﺍﻟﺤﻘﺎﺌﻕ ﻭ ﺍﻷﺴﺭﺍﺭ ‪،‬‬

‫‪ ] :‬ﺃﻨﺎﺭ ﺍﻟﻅﻭﺍﻫﺭ ﺒﺄﻨﻭﺍﺭ ﺁﺜﺎﺭﻩ ‪ ،‬ﻭﺃﻨﺎﺭ ﺍﻟﺴﺭﺍﺌﺭ ﺒﺄﻨﻭﺍﺭ ﺃﻭﺼﺎﻓﻪ [‬

‫‪.‬‬

‫‪ :‬ﺃﻨﻭﺍﺭ ﺍﻟﻅﻭﺍﻫﺭ ‪ ،‬ﻭﻫﻰ ﻤﺎ ﻅﻬﺭ ﻋﻠﻰ ﺘﺠﻠﻴﺎﺕ ﺍﻷﻜﻭﺍﻥ ﻤﻥ ﺘﺄﺜﻴﺭ‬

‫ﻗﺩﺭﺘﻪ ‪ ،‬ﻭﺇﺒﺩﺍﻉ ﺤﻜﻤﺘﻪ ﻜﺘﺯﻴﻴﻥ ﺍﻟﺴﻤﺎﺀ ﺒﺎﻟﻜﻭﺍﻜﺏ ﻭﺍﻟﻘﻤﺭ ﻭﺍﻟﺸﻤﺱ‬

‫ﻭﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺇﺒﺩﺍﻉ ﺍﻟﺼﻨﻊ ﻭﺘﻤﺎﻡ ﺍﻹﺘﻘﺎﻥ ‪ ،‬ﻭﻜﺘﺯﻴﻴﻥ ﺍﻷﺭﺽ‬

‫ﺒﺎﻷﺯﻫﺎﺭ ﻭﺍﻟﺜﻤﺎﺭ ﻭﺍﻟﻨﺒﺎﺕ ﻭﺴﺎﺌﺭ ﺍﻟﻔﻭﺍﻜﻪ ‪ ،‬ﻭﻜﺘﺯﻴﻴﻥ ﺍﻹﻨﺴﺎﻥ‬

‫ﺒﺎﻟﺒﺼﺭ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﻜﻼﻡ ﻭﺴﺎﺌﺭ ﻤﺎ ﻓﻴﻪ ﻋﻥ ﻋﺠﺎﺌﺏ ﺍﻟﺼﻨﻌﺔ ‪ .‬ﻗﺎل‬

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 ‫ﺘﻌﺎﻟﻰ ‪ ) :‬ﻟﻘﺩ ﺨﻠﻘﻨﺎ ﺍﻹﻨﺴﺎﻥ ﻓﻰ ﺃﺤﺴﻥ ﺘﻘﻭﻴﻡ ( ﻭﻗﺎل ﺘﻌﺎﻟﻰ ‪) :‬‬

‫ﺇﻨﺎ ﺠﻌﻠﻨﺎ ﻤﺎ ﻋﻠﻰ ﺍﻷﺭﺽ ﺯﻴﻨﺔ ﻟﻬﺎ ( ‪.‬‬

‫ﻓﻬﺫﻩ ﺃﻨﻭﺍﺭ ﺍﻟﻅﻭﺍﻫﺭ ﺘﻀﺊ ﺍﻟﻜﻭﻥ ‪ ،‬ﻭﺃﻨﻭﺍﺭ ﺍﻷﻭﺼﺎﻑ ﺍﻟﺘﻰ ﺘﻀﺊ‬

‫ﺍﻟﻨﻔﻭﺱ ﺍﻟﻤﺅﻤﻨﺔ ﻫﻰ ﺍﻟﻌﻠﻭﻡ ﻭﺍﻟﻤﻌﺎﺭﻑ ﺍﻟﺘﻰ ﺘﻌﺭﻓﻨﺎ ﺒﺎﷲ ﻭ ﺘﺯﻴﺩﻨﺎ‬

‫ﺤﺒﺎ ﻟﻪ ﻭ ﺘﻌﻅﻴﻤﺎ ﻭ ﺇﺠﻼﻻ ) ﻭ ﺍﻟﺫﻴﻥ ﺀﺍﻤﻨﻭﺍ ﺃﺸﺩ ﺤﺒﺎ ﷲ ( ‪،‬‬

‫ﻭﺍﻟﻤﺭﺍﺩ ﺒﺎﻷﻭﺼﺎﻑ ﺃﻭﺼﺎﻑ ﺍﻟﺭﺒﻭﺒﻴﺔ ﻜﺎﻟﻌﻅﻤﺔ ﻭﺍﻟﻌﺯﺓ ﻭﺍﻟﺠﻼل‬

‫ﻭﺍﻟﺠﻤﺎل ﻭﺍﻟﻜﺒﺭﻴﺎﺀ ﻭﺍﻟﻜﻤﺎل ‪ ،‬ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻥ ﺃﻭﺼﺎﻑ ﺍﻟﺫﺍﺕ ﺍﻟﻌﻠﻴﺔ‬

‫‪ ،‬ﻓﺈﺫﺍ ﺃﺸﺭﻗﺕ ﺍﻟﺴﺭﺍﺌﺭ ﺒﺄﻨﻭﺍﺭ ﻤﻌﺭﻓﺔ ﺍﻟﺼﻔﺎﺕ ﺼﺎﺭﺕ ﻨﻭﺭﺍ ﻋﻠﻰ‬

‫ﻨﻭﺭ ‪...‬ﻨﻭﺭ ﺍﻹﻴﻤﺎﻥ ﻓﻰ ﺍﻟﻘﻠﺏ ﻤﻊ ﻨﻭﺭ ﻋﺠﺎﺌﺏ ﺍﻟﻜﻭﻥ ﻴﻤﻸ‬

‫ﺍﻟﺒﺼﺭ ﻓﻼ ﻴﺒﺘﺌﺱ ﺍﻟﻤﺅﻤﻥ ﺃﺒﺩﺍ ﻭ ﺇﻥ ﺍﺩﻟﻬﻤﺕ ﺍﻟﺨﻁﻭﺏ ﻭ ﻀﺎﻗﺕ‬

‫ﺍﻟﻅﺭﻭﻑ ‪.‬‬

‫‪...‬ﻭ ﺇﻥ ﺠﻥ ﺍﻟﻠﻴل ﻭ ﻏﺭﺒﺕ ﺍﻟﺸﻤﺱ ﺒﻘﻰ ﻟﻪ ﻨﻭﺭ ﺍﻟﺴﺭﻴﺭﺓ ﺍﻟﺫﻯ ﻻ‬

‫ﻴﻐﺭﺏ ﻷﻨﻪ ﻤﻥ ﻨﻭﺭ ﻤﻌﺭﻓﺔ ﺍﷲ ‪..‬‬

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 ‫ﻷﺠل ﺫﻟﻙ ﺃﻓﻠﺕ ﺃﻨﻭﺍﺭ ﺍﻟﻅﻭﺍﻫﺭ‪ ،‬ﻭﻟﻡ ﺘﺄﻓل ﺃﻨﻭﺍﺭ ﺍﻟﻘﻠﻭﺏ ﻭﺍﻟﺴﺭﺍﺌﺭ‬

‫ﻓﺄﻓﻠﺕ ‪ :‬ﺃﻯ ﻏﺭﺒﺕ ﺃﻨﻭﺍﺭ ﺍﻟﻅﻭﺍﻫﺭ ﺇﻤﺎ ﺒﺎﻟﻐﺭﻭﺏ ﺍﻟﻤﻌﻠﻭﻡ ﺃﻭ ﺒﺎﻟﻌﺩﻡ‬

‫ﺍﻟﻤﺤﺘﻭﻡ ﻟﻜل ﻤﺨﻠﻭﻕ ﺤﺘﻰ ﺍﻟﺸﻤﺱ ﻭ ﺍﻟﻘﻤﺭ ﺍﻟﻤﻨﻴﺭﺍﻥ ‪ ،‬ﻭﻟﻡ ﺘﺄﻓل‬

‫‪ :‬ﺃﻯ ﻟﻡ ﺘﻐﺭﺏ ﺃﻨﻭﺍﺭ ﺍﻟﻘﻠﻭﺏ ‪ ،‬ﻭﻫﻰ ﺃﻨﻭﺍﺭ ﺍﻹﺴﻼﻡ ﻭﺍﻹﻴﻤﺎﻥ ﻭ‬

‫ﺍﻹﺤﺴﺎﻥ ﻷﻨﻬﺎ ﻤﻥ ﺍﻟﺨﺎﻟﻕ ﺍﻟﺒﺎﻗﻰ ‪..‬‬

‫ﻭﺸﻤﺱ ﺍﻟﻘﻠﻭﺏ ﻟﻴﺴﺕ ﺘﻐﻴﺏ‬ ‫ﺇﻥ ﺸﻤﺱ ﺍﻟﻨﻬﺎﺭ ﺘﻐﺭﺏ ﺒﻠﻴل‬

‫‪...‬‬ ‫ﺃﻨﺕ ﻭ ﺍﻟﺒﻼﺀ‬

‫****‬

‫] ﻟﻴﺨﻔﻑ ﺃﻟﻡ ﺍﻟﺒﻼﺀ ﻋﻨﻙ ﻋﻠﻤﻙ ﺒﺄﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻫﻭ ﺍﻟﻤﺒﻠﻰ ﻟﻙ ‪،‬‬

‫ﻓﺎﻟﺫﻯ ﻭﺍﺠﻬﺘﻙ ﻤﻨﻪ ﺍﻷﻗﺩﺍﺭ ‪ ،‬ﻭﻫﻭ ﺍﻟﺫﻯ ﻋﻭﺩﻙ ﺤﺴﻥ ﺍﻻﺨﺘﻴﺎﺭ [ ‪.‬‬

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 ‫ﻗﻠﺕ ‪ :‬ﺇﺫﺍ ﺃﺼﺎﺒﺘﻙ ﺃﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻤﺼﻴﺒﺔ ‪ ،‬ﺃﻭ ﻨﺯﻟﺕ ﺒﻙ ﺒﻠﻴﺔ ﻓﻰ‬

‫ﺒﺩﻥ ﺃﻭ ﺃﻫل ﺃﻭ ﻤﺎل ﻓﺎﺫﻜﺭ ﻤﻥ ﺃﻨﺯل ﺫﻟﻙ ﻋﻠﻴﻙ ‪ ،‬ﻭﻤﺎ ﻫﻭ ﻤﺘﺼﻑ‬

‫ﺒﻪ ﻤﻥ ﺍﻟﺭﺤﻤﺔ ﻭﺍﻟﺭﺃﻓﺔ ﺒﻙ ‪ ،‬ﻭﺍﻟﻤﺤﺒﺔ ﻭﺍﻟﻌﻁﻑ ﻋﻠﻴﻙ ‪ ،‬ﻟﻌﻠﻙ ﺘﻔﻬﻡ‬

‫ﻤﺎ ﻓﻰ ﻁﻰ ﺫﻟﻙ ﻤﻥ ﺍﻟﻨﻌﻡ ‪ ،‬ﻭﻤﺎ ﻴﻌﻘﺒﻪ ﻤﻥ ﺴﻭﺍﺒﻎ ﺍﻟﻔﻀل ﻭﺍﻟﻜﺭﻡ ‪،‬‬

‫ﻭﻟﻭ ﻟﻡ ﻴﻜﻥ ﺇﻻ ﺘﻁﻬﻴﺭﻙ ﻤﻥ ﺍﻟﺫﻨﻭﺏ ‪ ،‬ﻭﺘﻤﺤﻴﺼﻙ ﻤﻥ ﺍﻟﻌﻴﻭﺏ ‪،‬‬

‫ﻭﺘﻘﺭﻴﺒﻙ ﻤﻥ ﺤﻀﺭﺓ ﻋﻼﻡ ﺍﻟﻐﻴﻭﺏ ﻟﻜﻔﻰ ‪ ،‬ﻓﻬل ﺘﻌﻭﺩﺕ ﻤﻨﻪ ﺇﻻ‬

‫ﺍﻹﺤﺴﺎﻥ ؟ ﻭﻫل ﺭﺃﻴﺕ ﻤﻨﻪ ﺇﻻ ﻏﺎﻴﺔ ﺍﻟﻤﺒﺭﺓ ﻭﺍﻻﻤﺘﻨﺎﻥ ؟ ﻓﺎﻟﺫﻯ‬

‫ﻭﺍﺠﻬﺘﻙ ﻤﻨﻪ ﻅﻭﺍﻫﺭ ﺍﻟﻤﺤﻥ ﻫﻭ ﺍﻟﺫﻯ ﺃﺘﺤﻔﻙ ﺒﺄﻨﻭﺍﻉ ﺍﻟﻜﺭﺍﻤﺎﺕ‬

‫ﻭﺍﻟﻬﺩﺍﻴﺎ ‪.‬‬

‫ﻓﻴﺎ ﺭﺒﻨﺎ ﺍﻟﻤﺘﻌﺎل ‪..‬ﺍﻟﻭﺩﻭﺩ ‪..‬‬

‫ﺼﺒﺭﺕ ﻋﻠﻰ ﺍﻵﻻﻡ ﺇﺫ ﺃﻨﺕ ﻤﺴﻘﻤﻰ‪..‬‬

‫ﻭﺇﻥ ﺘﻤﺘﺤﻨﻰ ﻓﻬﻰ ﻋﻨﺩﻯ ﺼﻨﺎﺌﻊ‬

‫‪..‬‬

‫ﻓﺎﺤﻜﻡ ﺒﻤﺎ ﺘﺭﻴﺩ ﻓﺈﻨﻨﻰ‬

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 ‫ﻓﻘﻴﺭ ﻟﺴﻠﻁﺎﻥ ﺍﻟﻤﺤﺒﺔ‬

‫ﻁﺎﺌﻊ‬

‫‪ ..‬ﺭﺠﻭﺕ ﺭﺤﻤﺘﻙ ﻭ ﺨﺎﻁﺭﻯ ﻴﻬﺘﻑ‬

‫‪ :‬ﻤﺎ ﺯﺍل ﻋﻔﻭﻙ ﺭﺒﻰ‬

‫ﺃﻭﺴﻊ‪..‬‬

‫ﻭﻤﺎﺫﺍ ﺃﻴﻀﺎ ﺼﺒﺭ ﻫﺅﻻﺀ ﺍﻟﺤﻜﻤﺎﺀ ﻤﻥ ﺍﻟﺨﻠﻕ ﻋﻠﻰ‬

‫ﺍﻟﺒﻼﺀ ؟‬

‫* ﻭﺇﻨﻤﺎ ﻴﻌﻴﻨﻬﻡ ﻋﻠﻰ ﺤﻤل ﺍﻷﺤﻜﺎﻡ ﻓﺘﺢ ﺒﺎﺏ ﺍﻷﻓﻬﺎﻡ‪..‬‬

‫* ﻭﺇﻨﻤﺎ ﻴﻘﻭﻴﻬﻡ ﻋﻠﻰ ﺤﻤل ﺍﻟﺒﻼﻴﺎ ﻭﺍﺭﺩﺍﺕ ﺍﻟﻌﻁﺎﻴﺎ ‪.‬‬

‫* ﻭﺇﻨﻤﺎ ﻴﻘﻭﻴﻬﻡ ﻋﻠﻰ ﺤﻤل ﺃﻗﺩﺍﺭﻩ ﺸﻬﻭﺩ ﺤﺴﻥ ﺍﺨﺘﻴﺎﺭﻩ ‪.‬‬

‫* ﻭﺇﻨﻤﺎ ﻴﺼﺒﺭﻫﻡ ﻋﻠﻰ ﻭﺠﻭﺩ ﺤﻜﻤﻪ ﻋﻠﻤﻬﻡ ﺒﻭﺠﻭﺩ ﻋﻠﻤﻪ ‪.‬‬

‫* ﻴﺼﺒﺭﻫﻡ ﻋﻠﻰ ﺃﻓﻌﺎﻟﻪ ﻅﻬﻭﺭﻩ ﻋﻠﻴﻬﻡ ﺒﻭﺠﻭﺩ ﺠﻤﺎﻟﻪ ‪.‬‬

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 ‫* ﺇﻨﻤﺎ ﺼﺒﺭﻫﻡ ﻋﻠﻰ ﺍﻟﻘﻀﺎ ﻋﻠﻤﻬﻡ ﺒﺄﻥ ﺍﻟﺼﺒﺭ ﻴﻭﺭﺙ ﺍﻟﺭﻀﺎ‬

‫*ﺇﻨﻤﺎ ﺼﺒﺭﻫﻡ ﻋﻠﻰ ﺃﻗﺩﺍﺭﻩ ﻋﻠﻤﻬﻡ ﺒﻤﺎ ﺃﻭﺩﻉ ﻓﻴﻬﺎ ﻤﻥ ﻟﻁﻔﻪ‬

‫ﻭﺇﺒﺭﺍﺭﻩ ‪.‬‬

‫*] ﻤﻥ ﻅﻥ ﺍﻨﻔﻜﺎﻙ ﻟﻁﻔﻪ ﻋﻥ ﻗﺩﺭﻩ ‪ ،‬ﻓﺫﻟﻙ ﻟﻘﺼﻭﺭ ﻨﻅﺭﻩ [ ‪.‬‬

‫ﻗﻠﺕ ﻤﻥ ﺃﻋﻅﻡ ﺇﺤﺴﺎﻥ ﺍﷲ ﻭﺒﺭﻩ ﻜﻭﻥ ﻟﻁﻔﻪ ﻻ ﻴﻨﻔﻙ ﻋﻥ ﻗﺩﺭﻩ ‪،‬‬

‫ﻓﻤﺎ ﻨﺯل ﺍﻟﻘﺩﺭ ﺇﻻ ﺴﺒﻘﻪ ﺍﻟﻠﻁﻑ ﻭﺼﺤﺒﻪ ‪ ،‬ﻭﺒﻬﺫﺍ ﺤﻜﻡ ﺍﻟﻨﻘل ﻭﺍﻟﻌﻘل‬

‫‪ .‬ﺃﻤﺎ ﺍﻟﻌﻘل ﻓﻤﺎ ﻤﻥ ﻤﺼﻴﺒﺔ ﺘﻨﺯل ﺒﺎﻟﻌﺒﺩ ﺇﻻ ﻭﻓﻰ ﻗﺩﺭﺓ ﺍﷲ ﻤﺎ ﻫﻭ‬

‫ﺃﻋﻅﻡ ﻤﻨﻬﺎ ‪ ،‬ﻭﻗﺩ ﻭﺠﺩ ﺫﻟﻙ ‪ ،‬ﻓﺈﺫﺍ ﻨﺯﻟﺕ ﺒﻙ ﺃﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ ﻤﺼﻴﺒﺔ‬

‫ﻓﺎﺫﻜﺭ ﻤﻥ ﻫﻭ ﺃﻋﻅﻡ ﻤﻨﻙ ﺒﻼﺀ ‪ ،‬ﻓﻜﻡ ﻤﻥ ﺇﻨﺴﺎﻥ ﻴﺘﻘﻁﻊ ﺒﺎﻷﻭﺠﺎﻉ‬

‫ﻭﻜﻡ ﻤﻥ ﺇﻨﺴﺎﻥ ﻤﺒﺘﻠﻰ ﺒﺎﻟﺠﺫﺍﻡ ﻤﻥ ﻴﺒﺭﻴﻪ ﺇﻻ ﻤﻥ ﺍﺒﺘﻼﻩ ‪ ،‬ﻭﻜﻡ ﻤﻥ‬

‫ﺇﻨﺴﺎﻥ ﺃﻋﻤﻰ ﺃﻭ ﻤﻘﻌﺩ ﻭﻤﺤﻤﻭﻡ ﺇﻻ ﻤﺎ ﻻ ﻴﺘﻨﺎﻫﻰ ‪ ،‬ﻨﺴﺄل ﺍﷲ‬

‫ﻋﺎﻓﻴﺘﻪ ﺍﻟﺩﺍﺌﻤﺔ ﻓﻰ ﺍﻟﺩﺍﺭﻴﻥ ‪.‬‬

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 ‫ﻭﺃﻤﺎ ﻤﻥ ﺠﻬﺔ ﺍﻟﻨﻘل ‪ ،‬ﻓﻘﺩ ﻭﺭﺩ ﻓﻰ ﺜﻭﺍﺏ ﺍﻷﻤﺭﺍﺽ ﻭﺍﻷﻭﺠﺎﻉ‬

‫ﺃﺤﺎﺩﻴﺙ ﻜﺜﻴﺭﺓ ﻭﺁﻴﺎﺕ ﻗﺭﺁﻨﻴﺔ ﻓﻰ ﻤﺩﺡ ﺍﻟﺼﺎﺒﺭﻴﻥ ‪ :‬ﻤﻨﻬﺎ ﻗﻭﻟﻪ‬

‫ﺘﻌﺎﻟﻰ ‪ ) :‬ﺇﻨﻤﺎ ﻴﻭﻓﻰ ﺍﻟﺼﺎﺒﺭﻭﻥ ﺃﺠﺭﻫﻡ ﺒﻐﻴﺭ ﺤﺴﺎﺏ ( ﻭﻗﻭﻟﻪ‬

‫ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﺒﺸﺭ ﺍﻟﺼﺎﺒﺭﻴﻥ ( ) ﺇﻥ ﺍﷲ ﻤﻊ ﺍﻟﺼﺎﺒﺭﻴﻥ ( ﺇﻟﻰ ﻏﻴﺭ‬

‫ﺫﻟﻙ ‪ ،‬ﻭﻗﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ " ﻤﺎ ﻴﺼﻴﺏ ﺍﻟﻤﺅﻤﻥ ﻤﻥ ﻭﺼﺏ‬

‫ﻭﻻ ﻨﺼﺏ ﻭﻻ ﺴﻘﻡ ﻭﻻ ﺤﺯﻥ ﺤﺘﻰ ﺍﻟﺸﻭﻜﺔ ﻴﺸﺎﻜﻬﺎ ﻭﺤﺘﻰ ﺍﻟﻬﻡ‬

‫ﻴﻬﻤﻪ ﺇﻻ ﻜﻔﺭ ﺒﻪ ﺴﻴﺌﺎﺘﻪ " ‪.‬‬

‫ﻓﻠﻴﻁﺎﻟﻊ ﺍﻟﺴﻨﺔ ﻤﻥ ﺃﺭﺍﺩ ﺘﻜﺜﻴﺭ ﺍﻷﺠﻭﺭ ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﺴﺘﻭﺭ ﻭﺍﻟﺭﻀﻰ‬

‫ﺒﺎﻟﻤﻘﺩﻭﺭ ‪ ،‬ﻭﻤﺎ ﺫﻜﺭﻨﺎﻩ ﻜﺎﻑ ﺇﻥ ﺸﺎﺀ ﺍﷲ ‪.‬‬

‫ﻭ ﻤﺎﺫﺍ ﻋﻥ ﺍﻟﻨﻴﺔ ؟‬

‫ﺤﻴﺭﺕ ﺍﻟﻨﺎﺱ ﻭ ﺸﻘﺕ ﻋﻠﻰ ﺒﻌﻀﻬﻡ ﻤﻤﻥ ﺤﺭﺹ‬

‫ﻋﻠﻰ ﺇﺨﻼﺼﻬﺎ ‪ ،‬ﻭ ﻟﻜﻥ ﻓﻬﻤﻬﺎ ﻤﻴﺴﻭﺭ ‪..‬‬

‫ﻗﺎل ﺃﺤﺩ ﺍﻟﺸﻴﻭﺥ ‪:‬‬

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 ‫ﻜﻼﻡ ﺍﻟﻨﻴﺔ ﻗﺼﻴﺭ ﻭﺒﺎﷲ ﺍﻟﺘﻭﻓﻴﻕ ‪ ،‬ﻓﺎﻷﻤﺭ ﻭﺍﻀﺢ ﻟﻤﻥ ﻫﻭ ﻟﻨﻔﺴﻪ‬

‫ﻨﺎﺼﺢ ‪ ،‬ﻓﻼ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﻤﻥ ﺍﻟﺠﻬل ﺒﺎﻟﺤﻕ ﻭﺇﻨﻤﺎ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﻤﻥ‬

‫ﻏﻠﺒﺔ ﺍﻟﻬﻭﻯ ﻭﺠﻬﺎﻟﺔ ﺍﻟﺨﻠﻕ ‪ ،‬ﻜﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻰ ﺫﻟﻙ ﺒﻘﻭﻟﻪ ‪] :‬‬

‫ﻻﻴﺨﺎﻑ ﻋﻠﻴﻙ ﺃﻥ ﺘﻠﺘﺒﺱ ﺍﻟﻁﺭﻕ ﻋﻠﻴﻙ ﻭﺇﻨﻤﺎ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﻤﻥ ﻏﻠﺒﺔ‬

‫ﺍﻟﻬﻭﻯ ﻋﻠﻴﻙ [ ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﻻ ﺸﻙ ﺃﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﺒﻴﻥ ﻟﻨﺎ ﻁﺭﻴﻕ ﺍﻟﻭﺼﻭل ﻋﻠﻰ ﻟﺴﺎﻥ‬

‫ﺍﻟﺭﺴﻭل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ ،‬ﻓﺒﻴﻥ ﻟﻨﺎ ﺃﻋﻼﻡ ﺍﻟﺸﺭﻴﻌﺔ ﻭﻤﻨﺎﺭ‬

‫ﺍﻟﺩﻴﻥ ﻭﺃﻨﻭﺍﺭ ﺍﻟﺤﻕ ‪ ،‬ﻓﻘﺭﺭ ﻟﻨﺎ ﺸﺭﺍﺌﻊ ﺍﻹﺴﻼﻡ ﻭﻗﻭﺍﻋﺩ ﺍﻹﻴﻤﺎﻥ‬

‫ﻭﻤﻘﺎﻡ ﺍﻹﺤﺴﺎﻥ ‪ ،‬ﻓﻤﺎ ﺘﺭﻙ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺸﻴﺌﺎﹰ ﻴﻘﺭﺒﻨﺎ ﺇﻟﻰ‬

‫ﺍﷲ ﺇﻻ ﺩﻟﻨﺎ ﻋﻠﻴﻪ ‪ ،‬ﻭﻻ ﺸﻴﺌﺎﹰ ﻴﺒﻌﺩﻨﺎ ﻋﻨﻪ ﺇﻻ ﺤﺫﺭﻨﺎ ﻤﻨﻪ ‪ ،‬ﻭﻟﻡ ﻴﺄل‬

‫ﺠﻬﺩﺍﹰ ﻓﻰ ﺇﺭﺸﺎﺩ ﺍﻟﻌﺒﺎﺩ ﻭﺇﻅﻬﺎﺭ ﻁﺭﻴﻕ ﺍﻟﺴﺩﺍﺩ ‪ ،‬ﻓﻤﺎ ﺭﺤل ﺇﻟﻰ ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ ﺤﺘﻰ ﺘﺭﻙ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﻟﺩﻴﻥ ﺍﻟﻘﻭﻴﻡ ﻭﺍﻟﻤﻨﻬﺎﺝ ﺍﻟﻤﺴﺘﻘﻴﻡ ‪،‬‬

‫ﻋﻠﻰ ﻁﺭﻴﻕ ﺒﻴﻀﺎﺀ ﻻ ﻴﻀل ﻋﻨﻬﺎ ﺇﻻ ﻤﻥ ﻜﺎﻥ ﺃﻋﻤﻰ ‪.‬‬

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 ‫ﻭﻜﻤﺎ ﻋﻠﻤﻨﺎ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ " :‬ﻟﻘﺩ ﺘﺭﻜﺘﻜﻡ ﻋﻠﻰ ﺍﻟﺤﻨﻴﻔﻴﺔ‬

‫ﺍﻟﺴﻤﺤﺔ " ﻭ ﻓﻰ ﺭﻭﺍﻴﺔ ‪ " :‬ﻋﻠﻰ ﺍﻟﻤﻠﺔ ﺍﻟﺒﻴﻀﺎﺀ ﻨﻬﺎﺭﻫﺎ ﻜﻠﻴﻠﻬﺎ " ﺃﻭ‬

‫ﻜﻤﺎ ﻗﺎل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪.‬‬

‫ﻭﻗﺎل ﺃﺤﺩ ﺍﻟﺴﻠﻑ ‪:‬‬

‫ﺍﻟﻁﺭﻴﻕ ﻭﺍﻀﺢ ‪ ،‬ﻭﺍﻟﺩﻟﻴل ﻻﺌﺢ ﻭﺍﻟﺩﺍﻋﻰ ﻗﺩ ﺃﺴﻤﻊ ‪ ،‬ﻓﻤﺎ ﺍﻟﺘﺤﻴﺭ ﺒﻌﺩ‬

‫ﻫﺫﺍ ﺇﻻ ﻤﻥ ﺍﻟﻌﻤﻰ ‪.‬‬

‫ﻭﺴﻤﻌﺕ ﺯﺍﻫﺩﺓ ﺭﺠﻼ ﻴﻘﻭل ‪ " :‬ﻤﻥ ﺃﺩﻤﻥ ﻗﺭﻉ ﺍﻟﺒﺎﺏ ﻴﻭﺸﻙ ﺃﻥ‬

‫ﻴﻔﺘﺢ ﻟﻪ ‪ ،‬ﻓﻘﺎﻟﺕ ‪ :‬ﺍﻟﺒﺎﺏ ﻤﻔﺘﻭﺡ ﻭﺃﻨﺕ ﺘﻔﺭ ﻤﻨﻪ ‪ ،‬ﻜﻴﻑ ﺘﺼل ﺇﻟﻰ‬

‫ﻤﻘﺼﺩ ﺃﺨﻁﺄﺕ ﺍﻟﻁﺭﻴﻕ ﺇﻟﻴﻪ ﻓﻰ ﺃﻭل ﻗﺩﻡ " ﺍ‪.‬ﻫـ ﻜﻼﻤﻬﺎ ‪.‬‬

‫ﻓﻼ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﺃﻴﻬﺎ ﺍﻟﻤﺭﻴﺩ ﺃﻥ ﺘﻠﺘﺒﺱ ﺍﻟﻁﺭﻕ _ﺍﻟﻤﻭﺼﻠﺔ ﺇﻟﻰ ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ _ﻋﻠﻴﻙ ‪ ،‬ﻷﻨﻬﺎ ﻓﻰ ﻏﺎﻴﺔ ﺍﻟﻭﻀﻭﺡ ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﻤﻥ‬

‫ﻏﻠﺒﺔ ﺍﻟﻬﻭﻯ ﻋﻠﻴﻙ ﻓﻴﺼﻤﻙ ﻭﻴﻌﻤﻴﻙ ‪.‬‬

‫ﻭ ﻜﻤﺎ ﻗﻴل ‪ :‬ﺇﻥ ﺍﻟﻬﻭﻯ ﺸﺭ ﻤﺭﻜﺏ‬

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 ‫ﻓﻼ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﺍﻟﺘﺒﺎﺱ ﺍﻟﻬﺩﻯ‪ ،‬ﺇﻨﻤﺎ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ‪،‬‬

‫ﻓﻼ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﺍﻟﺘﺒﺎﺱ ﺍﻟﺤﻕ ﻭﺇﻨﻤﺎ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﺠﻬﺎﻟﺔ ﺍﻟﺨﻠﻕ ‪.‬‬

‫) ﺇﻥ ﺘﻁﻊ ﺃﻜﺜﺭ ﻤﻥ ﻓﻰ ﺍﻷﺭﺽ ﻴﻀﻠﻭﻙ ﻋﻥ ﺴﺒﻴل ﺍﷲ ( ‪.‬‬

‫ﻓﻼ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﻋﺩﻡ ﻭﺠﻭﺩ ﺃﻫل ﺍﻟﺘﺤﻘﻴﻕ ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﺨﺎﻑ ﻋﻠﻴﻙ‬

‫ﻗﻁﺎﻉ ﺍﻟﻁﺭﻴﻕ ‪ ،‬ﻻ ﻴﺨﺎﻑ ﻋﻠﻴﻙ ﻤﻥ ﺨﻔﺎﺀ ﺃﻫل ﺍﻟﺤﻕ ‪ ،‬ﺇﻨﻤﺎ ﻴﺨﺎﻑ‬

‫ﻋﻠﻴﻙ ﻤﻥ ﻗﻠﺔ ﺍﻟﺼﺩﻕ ‪.‬‬

‫!‬ ‫*‪ ...‬ﻓﻜﻠﻤﻨﺎ ﻋﻥ ﺍﻟﻌﺒﻭﺩﻴﺔ ﻭ ﺍﻟﺭﺒﻭﺒﻴﺔ‬

‫ﺜﻡ ﺇﻥ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻤﻥ ﻋﻅﻴﻡ ﺤﻜﻤﺘﻪ ﻭﺒﺎﻫﺭ ﻗﺩﺭﺘﻪ‬

‫ﺃﻥ ﺘﺭﻙ ﻓﻴﻨﺎ ﻓﻁﺭﺓ ﺘﻭﺤﺩﻩ‬

‫ﻗﺎل ﺤﻜﻴﻡ ‪:‬‬

‫ﺍﻟﻌﺒﻭﺩﻴﺔ ﺠﻭﻫﺭﺓ ﺃﻅﻬﺭ ﺒﻬﺎ ﺍﻟﺭﺒﻭﺒﻴﺔ ﺍ‪.‬ﻫـ‬

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 ‫ﺇﺫ ﺍﻟﺭﺒﻭﺒﻴﺔ ﺘﻘﺘﻀﻰ ﻤﺭﺒﻭﺒﺎﹰ ﻤﻭﺼﻭﻓﺎﹰ ﺒﻀﺩ ﻤﺎ ﺍﺘﺼﻑ ﺒﻪ ﺭﺒﻪ ﻤﻥ‬

‫ﺍﻟﻜﻤﺎﻻﺕ ﺍﻹﻟﻬﻴﺔ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺩﺴﻴﺔ ‪ ،‬ﻓﻤﺎ ﻅﻬﺭﺕ ﺃﻭﺼﺎﻑ‬

‫ﺍﻟﺭﺒﻭﺒﻴﺔ ﺍﻟﺘﻰ ﻫﻰ ﺍﻟﻐﻨﻰ ﻭﺍﻟﻌﺯ ﻭﺍﻟﻘﺩﺭﺓ ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻥ ﺍﻟﻜﻤﺎﻻﺕ‬

‫ﺇﻻ ﻓﻰ ﺃﻀﺩﺍﺩﻫﺎ ﻓﻰ ﺍﻟﻔﻘﺭ ﻭﺍﻟﺫل ﻭﺍﻟﻀﻌﻑ ﻭﻏﻴﺭ ﺫﻟﻙ ‪ ،‬ﻓﺎﻟﻔﻘﺭ‬

‫ﺍﻟﺤﻘﻴﻘﻰ ﺸﺎﻤل ﺴﺎﺌﺭ ﺍﻟﻤﻭﺠﻭﺩﺍﺕ ‪ .‬ﻭﺍﻟﻐﻨﻰ ﺍﻟﻤﻁﻠﻕ ﻭﺍﺠﺏ ﻟﻤﻥ‬

‫ﺘﺠﻠﻰ ﻓﻰ ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﻭﺍﺕ ‪ ) :‬ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﺎﺱ ﺃﻨﺘﻡ ﺍﻟﻔﻘﺭﺍﺀ ﺇﻟﻰ‬

‫ﺍﷲ ﻭﺍﷲ ﻫﻭ ﺍﻟﻐﻨﻰ ﺍﻟﺤﻤﻴﺩ ( ‪.‬‬

‫ﻭ ﺒﺎﻟﻤﺜل ﻓﻰ ﻋﺎﻟﻡ ﺍﻟﺒﺸﺭ ﺍﻟﻤﺤﻴﻁﻴﻥ ﺒﻨﺎ ‪:‬‬

‫ﻻ ﻨﻐﺘﺭ ﺒﻐﻨﻰ ﻭ ﻻ ﻨﻌﺭﻑ ﺍﻟﻭﻟﻰ ﺒﺸﻬﺭﺘﻪ ﻓﻘﻁ ‪ ،‬ﺒل ﻤﻨﻬﻡ ﻤﻐﻤﻭﺭ‬

‫ﻻ ﻴﺄﺒﻪ ﻟﻪ ﺍﻟﻨﺎﺱ ﻭ ﻟﻜﻨﻪ ﻋﺒﺩ ﺭﺒﺎﻨﻰ ‪ ،‬ﻓﺄﻭﻟﻴﺎﺀ ﺍﷲ ﺃﻫل ﻜﻬﻑ‬

‫ﺍﻹﻴﻭﺍﺀ ﻓﻘﻠﻴل ﻤﻥ ﻴﻌﺭﻓﻬﻡ ‪ .‬ﻭ ﻻ ﻴﻤﻴﺯﻫﻡ ﺇﻻ ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺤﻕ ‪..‬‬

‫ﻭ ﻜﻴﻑ ﻨﺤﺭﻡ ﻤﻥ ﺍﻟﻔﻀل ؟‬

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 ‫ﻓﺈﺫﺍ ﻁﻠﺒﺕ ﺭﺒﻙ ﻓﻰ ﺘﻁﻬﻴﺭﻙ ﻤﻥ ﺒﻌﺽ ﻭﺼﻑ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻤﻌﻴﺏ‬

‫ﺒﺴﺒﺏ ﺍﺴﺘﺴﻼﻤﻙ ﻟﻪ ‪ ،‬ﻓﺸﻌﺭﺕ ﺒﺘﺄﺨﺭ ﻤﻁﻠﺒﻙ ﻓﺈﻨﻤﺎ ﺫﻟﻙ ﻤﻥ ﺴﻭﺀ‬

‫ﺃﺩﺒﻙ ﻜﻤﺎ ﻨﺒﻪ ﻋﻠﻴﻪ ﺒﻘﻭﻟﻪ ‪ ] :‬ﻻ ﺘﻁﺎﻟﺏ ﺭﺒﻙ ﺒﺘﺄﺨﺭ‬

‫ﻤﻁﻠﺒﻙ ‪ ،‬ﻭﻟﻜﻥ ﻁﺎﻟﺏ ﺒﺘﺄﺨﺭ ﺃﺩﺒﻙ[‬

‫ﻭ ﻫﻰ ﻗﺎﻋﺩﺓ ﻋﺎﻤﺔ ﻭ ﺇﻥ ﻜﺎﻨﺕ ﻤﻨﺎﺴﺒﺘﻬﺎ ﺨﺎﺼﺔ ‪ ،‬ﻓﺈﺫﺍ ﻁﻠﺒﺕ‬

‫ﺸﻴﺌﺎﹰ ﺜﻡ ﺸﻌﺭﺕ ﺒﺘﺄﺨﺭ ﻅﻬﻭﺭ ﺫﻟﻙ ﺍﻟﻤﻁﻠﺏ ‪ ،‬ﻓﺈﻨﻤﺎ ﺫﻟﻙ ﻟﻤﺎ ﻓﺎﺘﻙ‬

‫ﻤﻥ ﺤﺴﻥ ﺍﻷﺩﺏ ‪ ،‬ﻭﻟﻭ ﻟﻡ ﻴﻜﻥ ﺇﻻ ﻗﺼﺩ ﺨﺼﻭﺹ ﺫﻟﻙ ﺍﻟﻁﻠﺏ ‪ ،‬ﻓﻼ‬

‫ﺘﻁﺎﻟﺏ ﺭﺒﻙ ﺃﻥ ﻴﻌﺠل ﻤﻁﻠﺒﻙ ﺒﺴﺒﺏ ﺘﺄﺨﺭﻩ ﻋﻨﻙ ‪ ،‬ﻭﻟﻜﻥ ﻁﺎﻟﺏ‬

‫ﻨﻔﺴﻙ ﺒﺘﺄﺨﺭ ﺃﺩﺒﻙ ‪ ،‬ﻓﻠﻭ ﺃﺤﺴﻨﺕ ﺍﻷﺩﺏ ﻓﻰ ﺍﻟﻁﻠﺏ ﻟﻘﻀﻴﺕ ﺤﺎﺠﺘﻙ‬

‫ﻤﻌﻨﻰ ﻭﺇﻥ ﻟﻡ ﺘﻘﺽ ﺤﺴﺎﹰ ‪.‬‬

‫ﻭﺤﺴﻥ ﺍﻷﺩﺏ ﻫﻨﺎ ﻫﻭ ﺍﻜﺘﻔﺎﺅﻙ ﺒﻌﻠﻤﻪ ﻭﺭﻀﺎﻙ ﺒﺤﻜﻤﻪ ‪ ،‬ﻭﺍﻋﺘﻤﺎﺩﻙ‬

‫ﻋﻠﻰ ﻤﺎ ﺍﺨﺘﺎﺭﻩ ﻟﻙ ﺩﻭﻥ ﻤﺎ ﺍﺨﺘﺭﺘﻪ ﻟﻨﻔﺴﻙ ﻟﻘﻠﺔ ﻋﻠﻤﻙ ‪ ،‬ﻓﻘﺩ ﻀﻤﻥ‬

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 ‫ﻟﻙ ﺍﻹﺠﺎﺒﺔ ﻓﻴﻤﺎ ﻴﺭﻴﺩ ﻻ ﻓﻴﻤﺎ ﺘﺭﻴﺩ ‪ ،‬ﻭﻓﻰ ﺍﻟﻭﻗﺕ ﺍﻟﺫﻯ ﻴﺭﻴﺩ ﻻ ﻓﻰ‬

‫ﺍﻟﻭﻗﺕ ﺍﻟﺫﻯ ﺘﺭﻴﺩ ‪ ،‬ﻭﷲ ﺩﺭ ﺍﻟﻘﺎﺌل ‪:‬‬

‫ﻭﻜﻡ ﺭﻤﺕ ﺃﻤﺭ ﺃﺨﺭﺕ ﻟﻰ ﻓﻰ ﺇﻨﺼﺭﺍﻓﻪ‬

‫ﻓﻼ ﺯﻟﺕ ﻟﻰ ﻤﻨﻰ ﺃﺒﺭ ﻭﺃﺭﺤﻤﺎ‬

‫ﻋﺯﻤﺕ ﻋﻠﻰ ﺃﻻ ﺃﺤﺱ ﺒﺨﺎﻁﺭ‬

‫ﻋﻠﻰ ﺍﻟﻘﻠﺏ ﺇﻻ ﻜﻨﺕ ﺃﻨﺕ ﺍﻟﻤﻘﺩﻤﺎ‬

‫ﻭﺃﻻ ﺘﺭﺍﻨﻰ ﻋﻨﺩ ﻤﺎ ﻗﺩ ﻨﻬﻴﺘﻨﻰ‬

‫ﻷﻨﻙ ﻓﻰ ﻨﻔﺴﻰ ﻜﺒﻴﺭﺍ ﻤﻌﻅﻤﺎ‬

‫ﻓﺎﻟﻤﺅﻤﻥ ﻴﻁﻠﺏ ﻤﺎ ﺸﺎﺀ ‪ ،‬ﻭ ﻟﻜﻨﻪ ﻻ ﻴﺸﻌﺭ ﺒﻤﻠل ﻭ ﻻ ﻜﻠل ﻭ ﻻ‬

‫ﺘﺄﺨﺭ ‪ ،‬ﻷﻨﻪ ﻤﻔﻭﺽ ﺍﻷﻤﺭ ﻟﺼﺎﺤﺏ ﺍﻷﻤﺭ ‪ ،‬ﻭ ﻴﻌﻠﻡ ﺃﻥ ﺍﻟﺨﻴﺭ ﻏﻴﺏ‬

‫ﻓﻠﻌل ﺍﻟﺘﺄﺨﺭ ﻫﻭ ﺍﻟﺨﻴﺭ ‪.‬‬

‫ﻭﻗﺎل ﻭﻫﺏ ﺒﻥ ﻤﻨﺒﻪ ‪:‬‬

‫ﻗﺭﺃﺕ ﻓﻰ ﺒﻌﺽ ﺍﻟﻜﺘﺏ ‪ :‬ﺒﺎ ﺍﺒﻥ ﺁﺩﻡ ﺃﻁﻌﻨﻰ ﻓﻴﻤﺎ ﺃﻤﺭﺘﻙ ﻭﻻ ﺘﻌﻠﻤﻨﻰ‬

‫ﺒﻤﺎ ﻴﺼﻠﺤﻙ ‪ ،‬ﺇﻨﻰ ﻋﺎﻟﻡ ﺒﺨﻠﻘﻰ ‪ ،‬ﺇﻨﻤﺎ ﺃﻜﺭﻡ ﻤﻥ ﺃﻜﺭﻤﻨﻰ ﻭﺃﻫﻴﻥ ﻤﻥ‬

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 ‫ﻫﺎﻥ ﻋﻠﻴﻪ ﺃﻤﺭﻯ ‪ ،‬ﻭﻟﺴﺕ ﺒﻨﺎﻅﺭ ﻓﻰ ﺤﻕ ﻋﺒﺩﻯ ﺤﺘﻰ ﻴﻨﻅﺭ ﻋﺒﺩﻯ‬

‫ﻓﻰ ﺤﻘﻰ ‪.‬‬

‫ﻭﺃﻋﻅﻡ ﺍﻵﺩﺍﺏ ﻭﺃﻜﻤﻠﻬﺎ ﺍﻤﺘﺜﺎل ﺃﻤﺭﻩ ﻭﺍﻻﺴﺘﺴﻼﻡ ﻟﻘﻬﺭﻩ ﻜﻤﺎ ﻨﺒﻪ‬

‫ﻋﻠﻴﻪ ﺍﻟﻘﺎﺌل ‪ ] :‬ﻤﺘﻰ ﺠﻌﻠﻙ ﻓﻰ ﺍﻟﻅﺎﻫﺭ ﻤﻤﺘﺜﻼ ﻷﻤﺭﻩ ‪ ،‬ﻭﻓﻰ ﺍﻟﺒﺎﻁﻥ‬

‫ﻤﺴﺘﺴﻠﻤﺎ ﻟﻘﻬﺭﻩ ‪ ،‬ﻓﻘﺩ ﺃﻋﻅﻡ ﺍﻟﻤﻨﺔ ﻋﻠﻴﻙ [ ‪.‬‬

‫ﻭ ﺇﻨﻤﺎ ﻜﺎﻥ ﺃﻋﻅﻡ ﺍﻟﻤﻨﺔ ‪ ،‬ﻷﻨﻪ ﺸﺎﻫﺩ ﺍﻟﻬﺩﺍﻴﺔ ﺍﻟﺘﻰ ﻫﻰ ﻤﻨﺘﻬﻰ‬

‫ﺍﻟﻬﻤﻡ ﻭﺃﻗﺼﻰ ﻏﺎﻴﺔ ﺍﻟﻨﻌﻡ ‪ ،‬ﺃﻻ ﺘﺭﻯ ﺃﻨﻙ ﺒﻌﺩ ﺍﻟﻤﺩﺡ ﻭ ﺍﻟﺜﻨﺎﺀ ﻭ‬

‫ﺍﻟﺘﻌﺒﺩ ﻓﻰ ﺍﻟﻔﺎﺘﺤﺔ ﻻ ﺘﻁﻠﺏ ﺨﻴﺭﺍ ﻭ ﻻ ﺭﺯﻗﺎ ﻭ ﺇﻨﻤﺎ ﺘﻘﻭل ) ﺍﻫﺩﻨﺎ‬

‫ﺍﻟﺼﺭﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻡ ( ﻓﻜﺄﻨﻤﺎ ﻏﺎﻴﺔ ﺍﻟﻤﻁﻠﻭﺏ ﺒﻌﺩ ﻜل ﺀﺍﻴﺎﺕ ﺍﻟﻔﺎﺘﺤﺔ‬

‫ﻭ ﺩﻻﻻﺘﻬﺎ ﻫﻭ ﺍﻟﻬﺩﺍﻴﺔ ﻭ ﺃﻨﺕ ﺘﻁﻠﺒﻬﺎ ﻜل ﺼﻼﺓ ﻋﺩﺓ ﻤﺭﺍﺕ ‪...‬ﻓﻬل‬

‫ﻓﻬﻤﺕ !‬

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 ‫*‪ ...‬ﻓﺤﺩﺜﻨﺎ ﻋﻥ ﺍﻟﻜﺭﺍﻤﺔ ﻭ ﺤﺩﻭﺙ ﺍﻟﻤﻌﺠﺯﺓ ﺍﻟﺨﺎﺭﻗﺔ ‪ ،‬ﺃﻭ ﺤﺩﻭﺙ‬

‫ﺍﻟﺘﺴﻬﻴل ﺍﻟﺭﺒﺎﻨﻰ ﺍﻟﻌﺠﻴﺏ ﻷﻤﺭ ﻤﻥ ﺃﻤﻭﺭ ﺍﻟﻌﺒﺩ ‪ ...‬ﻫل ﻫﻭ ﺩﻟﻴل‬

‫ﺼﻼﺤﻪ ؟‬

‫ﻟﻴﺱ ﻜل ﻤﻥ ﺜﺒﺕ ﺘﺨﺼﻴﺼﻪ ﺒﺎﻟﻜﺭﺍﻤﺎﺕ‪ ،‬ﻜﻤل ﺘﺨﻠﻴﺼﻪ ﻤﻥ ﺍﻟﻌﻭﺍﺌﺩ‬

‫ﻭﺍﻟﺸﻬﻭﺍﺕ ‪ ،‬ﺒل ﻗﺩ ﻴﻌﻁﻰ ﺍﻟﻜﺭﺍﻤﺔ ﺍﻟﺤﺴﻴﺔ ﺒﻌﺽ ﻤﻥ ﻟﻡ ﻴﺘﺨﻠﺹ‬

‫ﻤﻥ ﺤﻅﻭﻅﻪ ﺍﻟﻨﻔﺴﻴﺔ ‪.‬‬

‫ﻭﺤﻜﻤﺔ ﻅﻬﻭﺭﻫﺎ ﻋﻠﻴﻪ ‪:‬‬

‫ﺃﺤﺩﻫﺎ ‪ :‬ﺇﻨﻬﺎﻀﻪ ﻓﻰ ﺍﻟﻌﻤل ﻟﺤﺼﻭل ﻓﺘﺭﺓ ﺃﻭ ﻭﻗﻌﺔ ) ﻜﺴل ﺃﻭ‬

‫ﺴﻘﻁﺔ ﻓﻰ ﻤﻌﺼﻴﺔ (‪.‬‬

‫ﺜﺎﻨﻴﻬﺎ ‪ :‬ﺯﻴﺎﺩﺓ ﻓﻰ ﻴﻘﻴﻨﻪ ﺃﻭ ﻴﻘﻴﻥ ﺍﻟﻐﻴﺭ ﻓﻴﻪ ‪ ،‬ﻟﻴﻨﺘﻔﻊ ﺒﻪ ‪.‬‬

‫ﺜﺎﻟﺜﻬﺎ ‪ :‬ﻗﺩ ﺘﻜﻭﻥ ﻓﺘﻨﺔ ﻟﻪ ﻭ ﻟﻐﻴﺭﻩ ‪ ،‬ﻤﻤﻥ ﻻ ﻴﺘﺒﻌﻭﻥ ﺍﻟﺩﻟﻴل‬

‫ﺍﻟﺸﺭﻋﻰ ‪ ،‬ﻜﻤﺎ ﺤﺩﺙ ﻤﻊ ﺍﻟﻴﻬﻭﺩ ﻭ ﺴﻤﻌﻭﺍ ﺨﻭﺍﺭ ﺍﻟﻌﺠل ﻭ ﻜﻤﺎ‬

‫ﻴﺤﺩﺙ ﻤﻊ ﺍﻟﻤﺸﻌﻭﺫﻴﻥ ‪ ،‬ﻨﺴﺄل ﺍﷲ ﺍﻟﺴﻼﻤﺔ ‪.‬‬

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 ‫ﻭ ﺍﻟﻘﺎﻋﺩﺓ ﺍﻟﺭﺍﺌﻌﺔ ‪:‬‬

‫ﺍﻟﻜﺭﺍﻤﺔ ﺍﻟﻌﻅﻤﻰ ﻫﻰ ﺍﻟﻌﻠﻡ ﻭﺍﻻﺴﺘﻘﺎﻤﺔ‬

‫ﻓﺎﻟﺸﺎﻓﻌﻰ ﺭﺤﻤﻪ ﺍﷲ ﺃﺠﺎﺩ ﺤﻴﻥ ﺼﺎﻍ ﻨﻔﺱ ﺍﻟﻤﺒﺩﺃ ﺍﻟﻘﺭﺀﺍﻨﻰ ‪:‬‬

‫ﻟﻭ ﺭﺃﻴﺘﻡ ﺍﻟﺭﺠل ﻴﻤﺸﻰ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ﻭ ﻴﻁﻴﺭ ﻓﻰ ﺍﻟﻬﻭﺍﺀ ﻓﻼ ﺘﻘﻭﻟﻭﺍ‬

‫ﻓﻴﻪ ﺸﻴﺌﺎ ﺤﺘﻰ ﺘﻌﺭﻀﻭﺍ ﺃﻤﺭﻩ ﻋﻠﻰ ﺍﻟﻜﺘﺎﺏ ﻭ ﺍﻟﺴﻨﺔ ‪..‬‬

‫ﻓﺎﻟﻌﺒﺩ ﻴﺨﻠﺹ ﻭ ﻴﺘﺒﺘل ﷲ ﺘﻌﺎﻟﻰ ﻓﺈﺫﺍ ﺍﺴﺘﺩﺭﻜﺘﻪ ﺍﻟﻌﻨﺎﻴﺔ ﻭﻫﺒﺕ ﻋﻠﻴﻪ‬

‫ﺭﻴﺢ ﺍﻟﻬﺩﺍﻴﺔ ﺸﻐل ﻅﺎﻫﺭﻩ ﺒﻭﻅﺎﺌﻑ ﺍﻟﻌﺒﻭﺩﻴﺔ ‪ ،‬ﻭﺒﺎﻁﻨﻪ ﺒﺸﻬﻭﺩ‬

‫ﺍﻟﺭﺒﻭﺒﻴﺔ ﻓﻜﺎﻥ ﺍﻟﻅﺎﻫﺭ ﻤﻤﺘﺜﻼ ﻷﻤﺭﻩ ‪ ،‬ﻭﻓﻰ ﺍﻟﺒﺎﻁﻥ ﻤﺴﺘﺴﻠﻤﺎﹰ‬

‫ﻟﻘﻬﺭﻩ ‪.‬‬

‫ﻭ ﺘﻠﻙ ﻫﻰ ﺍﻟﻜﺭﺍﻤﺔ ﺍﻷﻭﻟﻰ ‪.‬‬

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 ‫ﻓﻼ ﺘﻨﻅﺭ ﻟﻤﻜﺭﻤﺔ ﻤﻊ ﺠﺎﻫل ﺃﻭ ﻤﻊ ﻏﺎﻓل‬

‫ﻓﻘﺩ ﺠﺎﺀ ﻓﻰ ﺍﻟﺤﺩﻴﺙ ﺼﻠﻰ ﺍﷲ ﻋﻠﻰ ﻗﺎﺌﻠﻪ ﻭﺴﻠﻡ " ﻻ ﺘﺄﺘﻰ ﻋﻠﻰ‬

‫ﺍﻟﻌﺒﺩ ﺴﺎﻋﺔ ﻻ ﻴﺫﻜﺭ ﺍﷲ ﻋﻠﻴﻬﺎ ﺇﻻ ﻜﺎﻨﺕ ﻋﻠﻴﻪ ﺤﺴﺭﺓ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ "‬

‫ﺍ‪.‬ﻫـ ‪.‬‬

‫ﻭ ﻟﻨﺎ ﻋﻭﺩﺓ ﻤﻊ ﺍﻟﻜﺭﺍﻤﺔ ﻻﺤﻘﺎ ‪...‬‬

‫ﻭ ﻫﻨﺎ ﺒﻤﻨﺎﺴﺒﺔ ‪ -‬ﺍﻟﺤﺩﻴﺙ ﺍﻟﺸﺭﻴﻑ ‪ -‬ﻭﻗﻔﺔ ﻤﻊ ﺍﻟﺫﻜﺭ ﻭ ﺍﻟﻭﻗﺕ‬

‫ﺍﻟﻤﻬﺩﺭ ﻤﻥ ﺃﻋﻤﺎﺭﻨﺎ ‪:‬‬

‫ﺍﻟﺫﻜﺭ ﻤﺘﻨﻭﻉ ‪ ،‬ﻜل ﺒﺤﺴﺏ ﺤﺎﻟﻪ ‪.‬‬

‫ﻭﻗﺎل ﺍﻟﺤﺴﻥ ‪ :‬ﺃﺩﺭﻜﺕ ﺃﻗﻭﺍﻤﺎﹰ ﻜﺎﻨﻭﺍ ﻋﻠﻰ ﺴﺎﻋﺎﺘﻬﻡ ﺃﺸﻔﻕ ﻤﻨﻜﻡ‬

‫ﻋﻠﻰ ﺩﻨﺎﻨﻴﺭﻜﻡ ﻭﺩﺭﺍﻫﻤﻜﻡ ‪ ،‬ﻭﻓﻰ ﻤﻌﻨﻰ ﺫﻟﻙ ﻗﻴل ‪:‬‬

‫ﺤﺫﺭ ﺍﻟﻨﻔﺱ ﺤﺴﺭﺓ ﺍﻟﻤﺴﺒﻭﻕ‬ ‫ﺍﻟﺴﺒﺎﻕ ﺍﻟﺴﺒﺎﻕ ﻗﻭﻻ ﻭﻓﻌﻼ‬

‫ﻭﻓﻰ ﺍﻷﺜﺭ ‪:‬‬

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 ‫" ﻤﻥ ﺍﺴﺘﻭﻯ ﻴﻭﻤﺎﻩ ﻓﻬﻭ ﻤﻐﺒﻭﻥ ‪ ،‬ﻭﻤﻥ ﻜﺎﻥ ﻴﻭﻤﻪ ﺸﺭﺍﹰ ﻤﻥ ﺃﻤﺴﻪ‬

‫ﻓﻬﻭ ﻤﺤﺭﻭﻡ ‪ ،‬ﻭﻤﻥ ﻟﻡ ﻴﻜﻥ ﻓﻰ ﺍﻟﺯﻴﺎﺩﺓ ﻓﻬﻭ ﻓﻰ ﺍﻟﻨﻘﺼﺎﻥ" ‪.‬‬

‫ﻓﺎﻟﻤﺅﻤﻥ ﻴﺸﻌﺭ ﺃﻥ ﺤﻕ ﺍﷲ ﻋﻅﻴﻡ ﻭ ﺩﺍﺌﻡ ﻜل ﻟﺤﻅﺔ ﻓﻴﺤﺎﻭل ﺃﻻ‬

‫ﻴﻔﻘﺩ ﻟﺤﻅﺔ ﺇﻻ ﻓﻴﻤﺎ ﻴﺭﻀﻴﻪ ﺴﺒﺤﺎﻨﻪ ‪.‬‬

‫ﻓﻴﻌﻠﻡ ﺃﻥ ﺤﻘﻭﻕ ﺍﻟﺭﺒﻭﺒﻴﺔ ﻻ ﺘﻨﻘﻁﻊ ﻭ ﻤﻘﺎﻡ ﺍﻟﻌﺒﻭﺩﻴﺔ ﻻ ﻴﻨﻘﻁﻊ ‪.‬‬

‫ﻤﺎ ﺒﻴﻥ ﺸﻜﺭ ﻭ ﺘﻌﺒﺩ ﻭ ﺼﺒﺭ ‪..‬‬

‫" ﻭﻟﻬﺫﺍ ﻟﻡ ﻴﺘﺭﻙ ﺍﻟﻌﺒﺎﺩﺓ ﺴﻴﺩ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ‪ -‬ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪-‬‬

‫ﺤﺘﻰ ﺘﻭﺭﻤﺕ ﻗﺩﻤﺎﻩ " ‪.‬‬

‫" ﻓﻘﻴل ﻟﻪ ﻜﻴﻑ ﺘﻔﻌل ﻫﺫﺍ ﻭﻗﺩ ﻏﻔﺭ ﺍﷲ ﻟﻙ ﻤﺎ ﺘﻘﺩﻡ ﻤﻥ ﺫﻨﺒﻙ ﻭﻤﺎ‬

‫ﺘﺄﺨﺭ ؟ ﻓﻘﺎل ‪ :‬ﺃﻓﻼ ﺃﻜﻭﻥ ﻋﺒﺩﺍﹰ ﺸﻜﻭﺭﺍﹰ " ‪.‬‬

‫ﻓﺄﻓﺎﺩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻥ ﺸﻜﺭ ﺍﻟﻨﻌﻤﺔ ﺘﻤﺎﻡ ﺍﻟﺨﺩﻤﺔ ‪ ،‬ﻭ ﻜﻤﺎ‬

‫ﻨﻌﻠﻡ ﻓﻬﻭ ﻤﻭﺠﺏ ﺍﻟﻤﺯﻴﺩ ‪.‬‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻟﺌﻥ ﺸﻜﺭﺘﻡ ﻷﺯﻴﺩﻨﻜﻡ ( ‪.‬‬

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 ‫ﻭﻫﺫﺍ ﺴﺒﻴل ﺍﻟﻌﻘﻼﺀ ﻓﻤﻨﻬﻡ ﻤﻥ ﻟﻡ ﻴﺘﺭﻙ ﺃﺫﻜﺎﺭﻩ ﺍﻟﺴﻨﻴﺔ ﻓﻰ ﺤﺎل‬

‫ﻨﺯﻋﻪ) ﺨﺭﻭﺝ ﺭﻭﺤﻪ ﻭ ﺍﺤﺘﻀﺎﺭﻩ ( ‪ ،‬ﻓﻘﻴل ﻟﻪ ﻓﻰ ﺫﻟﻙ ؟ ﻓﻘﺎل ‪:‬‬

‫ﻭﻤﻥ ﺃﻭﻟﻰ ﻤﻨﻰ ﺒﺫﻟﻙ ﻭﻫﺫﻩ ﺼﺤﺎﺌﻔﻰ ﺘﻁﻭﻯ ! ﻓﻠﻡ ﻴﺘﺭﻙ ﺍﻟﺨﺩﻤﺔ‬

‫ﻓﻰ ﻤﺜل ﻫﺫﻩ ﺍﻟﺤﺎﻟﺔ ‪ ،‬ﻓﻜﻴﻑ ﺒﺴﻭﺍﻫﺎ ؟‬

‫ﻗﻴل ﻟﺤﻜﻴﻡ ﺇﻥ ﺠﻤﺎﻋﺔ ﻤﻥ ﻏﻼﺓ ﺍﻟﺼﻭﻓﻴﺔ ﻴﺯﻋﻤﻭﻥ ﺃﻨﻬﻡ ﻴﺼﻠﻭﻥ‬

‫ﺇﻟﻰ ﺤﺎﻟﺔ ﻴﺴﻘﻁ ﻋﻨﻬﻡ ﺍﻟﺘﻜﻠﻴﻑ ﻗﺎل ‪ :‬ﻭﺼﻠﻭﺍ ﻭﻟﻜﻥ ﺇﻟﻰ ﺴﻘﺭ ‪.‬‬

‫ﻭﻗﺎل ﻓﻰ ﻜﻼﻡ ﺁﺨﺭ ‪ :‬ﻫﺫﺍ ﻜﻼﻡ ﻤﻥ ﻴﻘﻭل ﺒﺎﻹﺒﺎﺤﺔ ‪ ،‬ﻭﺍﻟﺴﺭﻗﺔ‬

‫ﻭﺍﻟﺯﻨﻰ ﻋﻨﺩﻨﺎ ﺃﻫﻭﻥ ﺤﺎﻻ ﻤﻤﻥ ﻴﻘﻭل ﺒﻬﺫﻩ ﺍﻟﻤﻘﺎﻟﺔ ‪ ،‬ﻭﻟﻘﺩ ﺼﺩﻕ‬

‫ﻓﻰ ﻗﻭﻟﻪ ﻫﺫﺍ ‪ ،‬ﻓﺈﻥ ﺍﻟﺯﺍﻨﻰ ﻭﺍﻟﺴﺎﺭﻕ ﻋﺎﺹ ﺒﺯﻨﺎﻩ ﻭﺴﺭﻗﺘﻪ ﻭﻻ‬

‫ﻴﺼل ﺇﻟﻰ ﺤﺩ ﺍﻟﻜﻔﺭ ‪.‬‬

‫ﻭﺃﻤﺎ ﺍﻟﻘﺎﺌل ﺒﺴﻘﻭﻁ ﺍﻟﻔﺭﺍﺌﺽ ﻓﻘﺩ ﺍﻨﺴل ﻤﻥ ﺍﻟﺩﻴﻥ ﻜﺎﻨﺴﻼل ﺍﻟﺸﻌﺭﺓ‬

‫ﻤﻥ ﺍﻟﻌﺠﻴﻥ ‪ ،‬ﻓﻌﺽ ﻋﻠﻰ ﻫﺫﺍ ﺍﻷﺼل ﺒﺎﻟﻨﻭﺍﺠﺫ ﻴﺎ ﺃﺨﻰ ‪ ،‬ﻭﻻ ﺘﺴﻤﻊ‬

‫ﻜﻼﻡ ﻤﻥ ﺃﺨﺫ ﻤﻥ ﺍﻟﺒﺎﻁل ﻭ ﻨﺸﺭ ﺍﻟﺯﻨﺩﻗﺔ ﻭﺍﻹﻟﺤﺎﺩ ﻭﺇﺴﻘﺎﻁ ﺍﻷﻋﻤﺎل‬

‫ﻋﻠﻰ ﺤﺴﺏ ﻓﻬﻤﻪ ﻭﻫﻭﺍﻩ ‪.‬‬

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 ‫ﻭﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻗل ﺇﻥ ﻜﻨﺘﻡ ﺘﺤﺒﻭﻥ ﺍﷲ ﻓﺎﺘﺒﻌﻭﻨﻰ ﻴﺤﺒﺒﻜﻡ ﺍﷲ ( ‪.‬‬

‫ﻓﻌﻠﻴﻙ ﺒﻤﺘﺎﺒﻌﺘﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﻤﺘﺎﺒﻌﺔ ﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟﺢ ﻓﻰ‬

‫ﺍﻷﻗﻭﺍل ﻭﺍﻷﻓﻌﺎل ﻭﺍﻷﺤﻭﺍل ﺘﺤﺯ ﻤﻘﺎﻤﻬﻡ ﻭﺘﻜﻥ ﻤﻌﻬﻡ ‪ ،‬ﻓﺎﻟﻤﺭﺀ ﻤﻊ‬

‫ﻤﻥ ﺃﺤﺏ " ﺍ‪.‬ﻫـ‬

‫ﻓﻼ ﻴﺴﻘﻁ ﺍﻟﺘﻜﻠﻴﻑ ﺒل ﻴﺯﺩﺍﺩ ﺍﻟﻌﻤل ﻤﻊ ﺯﻴﺎﺩﺓ ﺍﻟﻴﻘﻴﻥ‬

‫ﻓﺎﻟﻤﺅﻤﻥ ﺒﻴﻨﻪ ﻭ ﺒﻴﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻗﺭﺒﺎﺕ ﻻ ﻴﺭﺍﻫﺎ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭ ﻗﺩ‬

‫ﺭﺃﻴﻨﺎ ﺍﻟﺼﺩﻴﻕ ﺃﺒﺎ ﺒﻜﺭ ﻴﻜﻨﺱ ﻟﻠﻌﺠﻭﺯ ﺍﻟﻌﻤﻴﺎﺀ ﻓﻰ ﺒﻴﺘﻬﺎ ‪ ،‬ﺩﻭﻥ ﺃﻥ‬

‫ﺘﻌﻠﻡ ﺃﻨﻪ ﺍﻟﺨﻠﻴﻔﺔ ‪ ،‬ﻭ ﺩﻭﻥ ﺃﻥ ﻴﻌﻠﻡ ﺃﺤﺩ ﻤﻥ ﺍﻟﺨﻠﻴﻘﺔ ‪...‬‬

‫ﻓﺴﺭﻩ ﻤﻜﺘﻭﻡ ‪ ،‬ﻭﺃﻤﺭﻩ ﻤﺤﺯﻭﻡ ؛ ﻋﺒﺎﺩﺘﻪ ﺃﺩﺏ ﻭﺸﻜﺭ ‪ ،‬ﻭﻫﻭ ﺃﺤﻕ‬

‫ﺒﺩﻭﺍﻡ ﺍﻟﺸﻜﺭ ‪.‬‬

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 ‫ﻓﻼ ﺘﺘﻜﺒﺭ ﻴﻭﻤﺎ ﻋﻠﻰ ﻋﻤل ﺼﺎﻟﺢ ﻜﻨﺕ ﺘﻌﻤﻠﻪ ﻴﻭﻤﺎ ‪ ،‬ﺒل ﻗل )‬

‫ﺴﺒﺏ ﻭﺼﻠﻨﺎ ﺇﻟﻰ ﻤﺎ ﻭﺼﻠﻨﺎ ﻓﻼ ﻨﺘﺭﻜﻪ ﺃﺒﺩﺍ ( ﺍ‪.‬ﻫـ‬

‫ﻓﺎﻟﺸﺭﻴﻌﺔ ﺒﺎﺏ ﻭﺍﻟﻁﺎﻋﺎﺕ ﻻ ﺘﻨﺘﻬﻰ ﺒل ﺘﺒﺩﺃ ﺍﻟﻤﻨﺎﻓﺴﺔ ﺒﻌﺩ ﺩﺨﻭل‬

‫ﺍﻟﺒﺎﺏ ‪.‬ﺍﻟﻤﻬﻡ ﺃﻥ ﺘﻜﻭﻥ ﺒﻼ ﺒﺩﻋﺔ ﻭ ﻻ ﺭﻴﺎﺀ ‪.‬‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﺃﺘﻭﺍ ﺍﻟﺒﻴﻭﺕ ﻤﻥ ﺃﺒﻭﺍﺒﻬﺎ ( ‪.‬‬

‫ﻓﻼ ﺩﺨﻭل ﻟﻺﻴﻤﺎﻥ ﺤﻘﻴﻘﺔ ﺇﻻ ﻤﻥ ﺒﺎﺏ ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﻭﻗﺎل ﺍﻟﺸﺎﻋﺭ‬

‫‪:‬‬

‫ﻭﺜﺎﻟﺙ ﺍﻟﻔﺼﻭل ﻓﻰ ﺍﻟﺸﺭﻴﻌﺔ‬

‫ﻷﻨﻬﺎ ﺇﻟﻰ ﺍﻟﻬﺩﻯ ﺫﺭﻴﻌﻪ‬

‫ﻓﻜل ﺒﺎﺏ ﺩﻭﻨﻬﺎ ﻤﺴﺩﻭﺩ‬

‫ﻭﻤﻥ ﺃﺘﻰ ﻤﻥ ﻏﻴﺭﻫﺎ ﻤﺭﺩﻭﺩ‬

‫ﻗﺩ ﺍﺼﻁﻔﺎﻩ ﺭﺒﻨﺎ ﻋﺯ ﻭﺠل‬

‫ﺒﻔﻀﻠﻪ ﻭﺠﻭﺩﻩ ﻋﻠﻰ ﺍﻟﻤﻠل‬

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 ‫ﻁﺭﻴﻘﺔ ﺍﻟﻌﺩﻨﺎﻥ ﻟﻠﺭﺤﻤﻥ‬

‫ﻤﺤﻔﻭﻓﺔ ﺒﺎﻟﻨﻭﺭ ﻭﺍﻟﺭﻀﻭﺍﻥ‬

‫ﻁﻭﺒﻰ ﻟﻤﻥ ﺃﺘﻰ ﺒﻬﺎ ﺍﻟﻌﺭﺽ‬

‫ﻭﺍﻟﻭﻴل ﻟﻠﺫﻯ ﺒﻬﺎ ﻟﻡ ﻴﻘﺽ‬

‫ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻤﺭﻴﺩ ﺇﻥ ﺃﺭﺩﺕ‬

‫ﻭﺼﺎل ﻤﻥ ﻴﺤﺒﻪ ﺸﻐﻠﺕ‬

‫ﻓﺸﺩ ﻤﻨﻙ ﺍﻟﻜﻑ ﻴﺎ ﻭﻟﻰ‬

‫ﻋﻠﻰ ﺸﺭﻴﻌﺔ ﺍﻟﻨﺒﻰ ﺍﻷﻤﻰ‬

‫ﺤﺼل ﺠﻤﻴﻊ ﻤﺎﻟﻪ ﺍﻟﺸﺭﻉ ﺍﺭﺘﻀﻰ‬

‫ﻭﻜﻥ ﻟﻜل ﻤﺎ ﺴﻭﺍﻩ ﺭﺍﻓﻀﺎﹰ‬

‫ﺘﺭﻯ ﺍﻟﻔﺅﺍﺩ ﺼﺎﻓﻴﺎﹰ ﻭﺸﺎﺭﻗﺎﹰ ﻭﻋﻥ ﺴﻭﻯ‬

‫ﺍﻟﻤﻭﻟﻰ ﺇﻟﻰ ﺍﻟﻤﻭﻟﻰ ﺍﺭﺘﻘﻰ‬

‫ﺜﻡ ﻗﺎل ‪:‬‬

‫ﻓﺒﺎﻟﺸﺭﻴﻌﺔ ﺍﻟﻭﺼﺎل ﺍﻟﻤﻤﻨﻰ‬

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 ‫ﻜﺎﻟﻔﻭﺯ ﺒﺎﻟﺒﻘﺎﺀ ﻤﻥ ﺒﻌﺩ ﺍﻟﻔﻨﺎ‬

‫ﻭﻤﻥ ﻴﻅﻥ ﺍﻟﺨﻴﺭ ﻓﻰ ﺴﻭﺍﻫﺎ‬

‫ﻓﺈﻨﻪ ﻭﺍﷲ ﻤﺎ ﺩﺭﺍﻫﺎ‬

‫ﻗﻠﺕ ‪ :‬ﻭﺍﷲ ﻤﺎ ﺭﺃﻴﻨﺎ ﺍﻟﺨﻴﺭ ﺇﻻ ﻓﻴﻬﺎ ‪ ،‬ﻭﻤﺎ ﺭﺒﺤﻨﺎ ﺇﻻ ﻤﻨﻬﺎ ‪ ،‬ﻓﺎﷲ‬

‫ﻴﺭﺯﻗﻨﺎ ﺍﻷﺩﺏ ﻤﻌﻬﺎ ﺇﻟﻰ ﻴﻭﻡ ﺍﻟﻔﺼل ﻭﺍﻟﻘﻀﺎﺀ ﺁﻤﻴﻥ ‪.‬‬

‫ﻓﻜﻴﻑ ﺘﺤﻁﻤﻨﺎ ﺍﻟﻐﻔﻠﺔ ؟‬

‫ﺍﻟﻬﺩﻯ ﻴﺤﺘﺎﺝ ﻗﻠﺒﺎ ﺼﺎﻓﻴﺎ ‪...‬‬

‫ﻓﺈﺫﺍ ﻨﺯل ﺍﻟﻨﻭﺭ ‪ :‬ﻭﺠﺩ ﺍﻟﻘﻠﺏ ﻤﺘﺴﻌﺎﹰ ﻤﻁﻬﺭﺍﹰ ﻤﻨﻅﻔﺎﹰ ‪ ،‬ﻓﻤﻸﻩ ﻤﻥ‬

‫ﺃﻨﻭﺍﺭﻩ ﻭﺤﻼﻩ ﺒﺤﻠﻴﺔ ﺃﺴﺭﺍﺭﻩ ‪ ،‬ﺒﺨﻼﻑ ﻤﺎ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻘﻠﺏ ﻤﻌﻤﻭﺭﺍﹰ‬

‫ﺒﺄﻏﻴﺎﺭ ﺍﻟﺩﻨﻴﺎ ﻟﻡ ﻴﺠﺩ ﺍﻟﻤﺩﺩ ﺍﻟﻨﻭﺭﺍﻨﻰ ﻤﻭﻀﻌﺎ ﻴﻨﺯل ﻓﻴﻪ ﻓﻴﺭﺠﻊ ﻤﻥ‬

‫ﺤﻴﺙ ﺠﺎﺀ ‪.‬‬

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 ‫ﻭﺸﺭﻭﻕ ﺍﻷﻨﻭﺍﺭ ‪ ،‬ﻋﻠﻰ ﺤﺴﺏ ﺼﻔﺎﺀ ﺍﻷﺴﺭﺍﺭ‪ ..‬ﻓﺤﺴﺏ ﻨﻘﺎﺀ ﻗﻠﺒﻙ‬

‫ﻴﻜﻭﻥ ﻨﻭﺭﻩ ‪ .‬ﻜﻠﻤﺎ ﺼﻔﺕ ﺍﻟﺯﺠﺎﺠﺔ ﻜﻠﻤﺎ ﺴﻁﻊ ﺍﻟﻤﺼﺒﺎﺡ ‪ ..‬ﻭ ﺇﻥ‬

‫ﻜﺎﻨﺕ ﺍﻟﺯﺠﺎﺠﺔ ﻤﻌﺘﻤﺔ ﻤﻠﻭﺜﺔ ﻟﻡ ﻴﻀﺊ ﺍﻟﻤﺼﺒﺎﺡ ﺠﻴﺩﺍ ‪ ،‬ﺭﻏﻡ‬

‫ﺍﺸﺘﻌﺎل ﺍﻟﻔﺘﻴل ﺩﺍﺨﻠﻪ ﻭ ﺘﻭﻫﺠﻪ ‪..‬‬

‫ﺍﻟﺘﺴﻠﻴﻡ ﻭ ﺍﻟﺭﻀﺎ ﺒﻜل ﺍﻟﻤﻘﺩﻭﺭ ‪:‬‬

‫ﺍﻟﻐﺎﻓل ﺇﺫﺍ ﺃﺼﺒﺢ ﻨﻅﺭ ﻤﺎﺫﺍ ﻴﻔﻌل ﻓﻰ ﺩﻨﻴﺎﻩ ؟‪ ،‬ﻭﺍﻟﻌﺎﻗل ﻴﻨﻅﺭ ﻤﺎﺫﺍ‬

‫ﻴﻔﻌل ﺍﷲ ﺒﻪ ؟ ﻭ ﻤﺎﺫﺍ ﻴﻔﻌل ﻫﻭ ﻟﻠﺩﻴﻥ ؟‬

‫ﻓﺎﻟﻐﺎﻓل ﻨﻔﺴﻪ ﻤﻭﺠﻭﺩﺓ ‪ ،‬ﻭﺁﻤﺎﻟﻪ ﻤﻤﺩﻭﺩﺓ ‪ ،‬ﺇﺫﺍ ﺃﺼﺒﺢ ﻨﻅﺭ ﻤﺎﺫﺍ‬

‫ﻴﻔﻌل ﺒﻨﻔﺴﻪ ﻓﻴﺩﺒﺭ ﺸﺅﻭﻨﻪ ﻭﻤﺂﺭﺒﻪ ﺒﻔﻌﻠﻪ ﻭﺤﺩﺜﻪ ‪ ،‬ﻓﻬﻭ ﻨﺎﻅﺭ ﻟﻔﻌﻠﻪ‬

‫‪ ،‬ﻤﻌﺘﻤﺩ ﻋﻠﻰ ﺤﻭﻟﻪ ﻭﻗﻭﺘﻪ ‪ ،‬ﻓﺈﺫﺍ ﻓﺴﺦ ﺍﻟﻘﻀﺎﺀ ﻤﺎ ﺃﺒﺭﻤﻪ ‪ ،‬ﻭﻫﺩﻡ‬

‫ﻟﻪ ﻤﺎ ﺃﻤﻠﻪ ‪ ،‬ﻏﻀﺏ ﻭﺴﺨﻁ ﻭﺤﺯﻥ ﻭﻗﻨﻁ ‪ ،‬ﻓﻨﺎﺯﻉ ﺭﺒﻪ ﻭﺃﺴﺎﺀ ﺃﺩﺒﻪ‬

‫‪ ،‬ﻓﻼ ﺠﺭﻡ ﺃﻨﻪ ﻴﺴﺘﺤﻕ ﻤﻥ ﺍﷲ ﺍﻟﺒﻌﺩ ‪ ،‬ﻭﻴﺴﺘﻭﺠﺏ ﻓﻰ ﻗﻠﺒﻪ‬

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 ‫ﺍﻟﻭﺤﺸﺔ ﻭﺍﻟﻁﺭﺩ ‪ ،‬ﺇﻻ ﺃﻥ ﺤﺼل ﻟﻪ ﺇﻴﺎﺏ ‪ ،‬ﻭﺃﺩﺍﻡ ﺍﻟﻭﻗﻭﻑ ﺒﺎﻟﺒﺎﺏ ‪،‬‬

‫ﻓﺤﻴﻨﺌﺫ ﻴﻠﺘﺤﻕ ﺒﺎﻷﺤﺒﺎﺏ ‪.‬‬

‫ﻗﺎل ﺴﻴﺩﻨﺎ ﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪ :‬ﺃﺼﺒﺤﺕ ﻭﻤﺎﻟﻰ‬

‫ﺴﺭﻭﺭ ﺇﻻ ﻤﻭﺍﻗﻊ ﺍﻟﻘﺩﺭ ‪.‬‬

‫ﻭﻗﺎل ﺃﺤﺩ ﺍﻟﺴﺎﺒﻘﻴﻥ ‪ :‬ﻤﻨﺫ ﺃﺭﺒﻌﻴﻥ ﺴﻨﺔ ﻤﺎ ﺃﻗﺎﻤﻨﻰ ﺍﷲ ﻓﻰ ﺤﺎل‬

‫ﻓﻜﺭﻫﺘﻪ ‪ ،‬ﻭﻻ ﻨﻘﻠﻨﻰ ﺇﻟﻰ ﻏﻴﺭﻩ ﻓﺴﺨﻁﺘﻪ ﺍ‪.‬ﻫـ‬

‫ﻭ ﻗﺎل ﺍﻟﺸﺎﻋﺭ ‪:‬‬

‫ﻭﻜﻥ ﺭﺍﺤﻤﺎﹰ ﺒﺎﻟﺨﻠﻕ ﺘﺒﻠﻰ ﺒﺭﺍﺤﻡ‬ ‫ﺘﺄﻥ ﻭﻻ ﺘﻌﺠل ﻷﻤﺭ ﺘﺭﻴﺩﻩ‬

‫ﻭ ﻗﺎل ﺀﺍﺨﺭ ‪..‬‬

‫ﺍﺘﺒﻊ ﺭﻴﺎﺡ ﺍﻟﻘﻀﺎ ﻭﺩﺭ ﺤﻴﺙ ﺩﺍﺭﺕ‬

‫ﻭﺴﻠﻡ ﻟﺴﻠﻤﻰ ﻭﺴﺭ ﺤﻴﺙ ﺴﺎﺭﺕ‬

‫ﻭﻤﻥ ﺍﻟﺩﻋﺎﺀ ﺍﻟﻤﻌﺒﺭ ﻋﻥ ﺍﻟﺘﺴﻠﻴﻡ ‪:‬‬

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 ‫" ﺍﻟﻠﻬﻡ ﺇﻨﻰ ﺃﺼﺒﺤﺕ ﻻ ﺃﻤﻠﻙ ﻟﻨﻔﺴﻰ ﻀﺭﺍ ﻭﻻ ﻨﻔﻌﺎﹰ ‪ ،‬ﻭﻻ ﻤﻭﺘﺎﹰ ﻭﻻ‬

‫ﺤﻴﺎﺓ ﻭﻻ ﻨﺸﻭﺭﺍﹰ ‪ ،‬ﻭﻻ ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺁﺨﺫ ﺇﻻ ﻤﺎ ﺃﻋﻁﻴﺘﻨﻰ ‪ ،‬ﻭﻻ ﺃﻥ‬

‫ﺃﺘﻘﻰ ﺇﻻ ﻤﺎ ﻭﻗﻴﺘﻨﻰ ‪ ،‬ﻓﻭﻓﻘﻨﻰ ﺍﻟﻠﻬﻡ ﻟﻤﺎ ﺘﺭﻀﺎﻩ ﻤﻨﻰ ﻤﻥ ﺍﻟﻘﻭل‬

‫ﻭﺍﻟﻔﻌل ‪ ،‬ﺇﻨﻙ ﻋﻠﻰ ﻜل ﺸﺊ ﻗﺩﻴﺭ " ‪.‬‬

‫ﻭ‬

‫" ﺍﻟﻠﻬﻡ ﺇﻨﻰ ﺃﺼﺒﺤﺕ ﻻ ﺃﺴﺘﻁﻴﻊ ﺩﻓﻊ ﻤﺎ ﺃﻜﺭﻩ ‪ ،‬ﻭﻻ ﺃﻤﻠﻙ ﻨﻔﻊ ﻤﺎ‬

‫ﺃﺭﺠﻭ ‪ ،‬ﺍﻟﻠﻬﻡ ﻻ ﺘﺸﻤﺕ ﺒﻰ ﻋﺩﻭﻯ ﻭﻻ ﺘﺴﺊ ﺒﻰ ﺼﺩﻴﻘﻰ ‪ ،‬ﻭﻻ‬

‫ﺘﺠﻌل ﻤﺼﻴﺒﺘﻰ ﻓﻰ ﺩﻴﻨﻰ ‪ ،‬ﻭﻻ ﺘﺠﻌل ﺍﻟﺩﻨﻴﺎ ﺃﻜﺒﺭ ﻫﻤﻰ ‪ ،‬ﻭﻻ ﻤﺒﻠﻎ‬

‫ﻋﻠﻤﻰ ‪ ،‬ﻭﻻ ﺘﺴﻠﻁ ﻋﻠﻰ ﻤﻥ ﻻ ﻴﺭﺤﻤﻨﻰ " ‪.‬‬

‫ﺇﻟﻰ ﻏﻴﺭ ﺫﻟﻙ ﻤﻥ ﺍﻷﺩﻋﻴﺔ ﺍﻟﺘﻰ ﺘﻜﺴﺏ ﺍﻟﺭﻀﻰ ﻭﺍﻟﺘﺴﻠﻴﻡ ‪.‬‬

‫ﺍﻟﻤﻬﻡ ﺃﻥ ﻴﺘﺩﺒﺭ ﺍﻟﻭﺍﺤﺩ ﻤﻨﺎ ﺍﻟﻤﻌﻨﻰ ﻭ ﻴﺴﺘﺸﻌﺭﻩ ﺒﻘﻠﺒﻪ ﻭ ﺭﻭﺤﻪ ﻭ‬

‫ﻨﻔﺴﻪ ﻭ ﺸﻌﻴﺭﺍﺕ ﺠﺴﻤﻪ ‪.‬‬

‫ﻭ ﺤﺘﻰ ﺤﻴﻥ ﻴﺴﻤﻊ ﺨﻁﻴﺒﺎ ﻤﻔﻭﻫﺎ ﺒﻠﻴﻐﺎ ﻓﺼﻴﺤﺎ ‪ ،‬ﻓﻼ ﻴﺸﻐﻠﻨﻪ ﺴﺤﺭ‬

‫ﺍﻟﻜﻼﻡ ﻋﻥ ﺍﻟﻤﻘﺼﻭﺩ ‪!!..‬‬

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 ‫ﻓﺎﻟﻤﻘﺼﻭﺩ ﻤﻥ ﺍﻟﻜﻠﻤﺎﺕ ﻭ ﺍﻟﻤﻭﺍﻋﻅ ﻓﻬﻡ ﻤﻌﺎﻨﻴﻬﺎ ﻻ ﻤﺠﺭﺩ ﺃﻟﻔﺎﻅﻬﺎ‬

‫‪ ،‬ﻓﺎﻟﻤﺭﺍﺩ ﺍﻟﻤﻌﺎﻨﻰ ﻻ ﺍﻷﻭﺍﻨﻰ ‪ ،‬ﻭﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻋﻠﻡ ‪.‬‬

‫ﻭﻴﺠﻤﻊ ﻫﺫﻩ ﺍﻟﻤﻌﺎﻨﻰ ﻭﺼﻴﺔ ﺸﻴﺦ ﻟﻠﺭﺠل ﺍﻟﺫﻯ ﻗﺎل ﻟﻪ‪:‬‬

‫ﻭﻅﻑ ﻋﻠﻰ ﻭﻅﺎﺌﻔﺎ ﻭﺃﻭﺭﺍﺩﺍ ‪ ،‬ﻓﻐﻀﺏ ﻭﻗﺎل ﻟﻪ ﺃﺭﺴﻭل ﺃﻨﺎ ﻓﺄﻭﺠﺏ‬

‫ﺍﻟﻭﺍﺠﺒﺎﺕ ‪ .‬ﺍﻟﻔﺭﺍﺌﺽ ﻤﻌﻠﻭﻤﺔ ‪ ،‬ﻭﺍﻟﻤﻌﺎﺼﻰ ﻤﺸﻬﻭﺭﺓ ‪ ،‬ﻓﻜﻥ‬

‫ﻟﻠﻔﺭﺍﺌﺽ ﺤﺎﻓﻅﺎ ‪ ،‬ﻭﻟﻠﻤﻌﺎﺼﻰ ﺭﺍﻓﻀﺎﹰ ‪ ،‬ﻭﺍﺤﻔﻅ ﻗﻠﺒﻙ ﻤﻥ ﺇﺭﺍﺩﺓ‬

‫ﺍﻟﺩﻨﻴﺎ ﻭﺤﺏ ﺍﻟﻨﺴﺎﺀ ‪ ،‬ﻭﻤﻥ ﺍﻟﺠﺎﻩ ﻭﺇﻴﺜﺎﺭ ﺍﻟﺸﻬﻭﺍﺕ ‪ .‬ﻭﺍﻗﻨﻊ ﻓﻰ ﺫﻟﻙ‬

‫ﻜﻠﻪ ﺒﻤﺎ ﻗﺴﻡ ﺍﷲ ﻟﻙ ‪ ،‬ﺇﺫﺍ ﺨﺭﺝ ﻟﻙ ﻤﺨﺭﺝ ﺍﻟﺭﻀﻰ ‪ ،‬ﻭﻫﻭ ﺠﻤﺎﻟﻪ‬

‫ﺘﻌﺎﻟﻰ ‪ ،‬ﻓﻜﻥ ﷲ ﻓﻴﻪ ﺸﺎﻜﺭﺍﹰ ‪ ،‬ﻭﺇﺫﺍ ﺨﺭﺝ ﻟﻙ ﻤﺨﺭﺝ ﺍﻟﺴﺨﻁ ‪ ،‬ﻭﻫﻭ‬

‫ﺠﻼﻟﻪ ﺘﻌﺎﻟﻰ ‪ ،‬ﻓﻜﻥ ﻋﻠﻴﻪ ﺼﺎﺒﺭﺍﹰ ﻭ ﺘﺎﺌﺒﺎ ‪،‬‬

‫ﺤﺏ ﺍﷲ ﻗﻁﺏ ﺘﺩﻭﺭ ﻋﻠﻴﻪ ﺍﻟﺨﻴﺭﺍﺕ ‪ ،‬ﻭﺃﺼل ﺠﺎﻤﻊ ﻟﺠﻤﻴﻊ ﺍﻟﻁﻴﺒﺎﺕ‬

‫‪.‬‬

‫ﻭﺤﺼﻥ ﺫﻟﻙ ﻜﻠﻪ ﺃﺭﺒﻌﺔ ‪:‬‬

‫ﺼﺩﻕ ﺍﻟﻭﺭﻉ ‪ ،‬ﻭﺤﺴﻥ ﺍﻟﻨﻴﺔ ‪ ،‬ﻭﺇﺨﻼﺹ ﺍﻟﻌﻤل ‪ ،‬ﻭﻤﺤﺒﺔ ﺍﻟﻌﻠﻡ ‪.‬‬

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 ‫ﻭ ﻗﻴل ‪ :‬ﺍﺤﺭﺹ ﺃﻥ ﺘﺼﺒﺢ ﻭﺘﻤﺴﻰ ﻤﻔﻭﻀﺎ ﻤﺴﺘﺴﻠﻤﺎﹰ ﻟﻌﻠﻪ ﻴﻨﻅﺭ‬

‫ﺇﻟﻴﻙ ﻓﻴﺭﺤﻤﻙ ﺍ‪.‬ﻫـ‬

‫ﺃﺤﺒﺎﺏ ﺍﻟﺤﻕ ﻻ ﻴﺸﻌﺭﻭﻥ ﺒﺎﻟﻘﻠﻕ‬

‫ﻓﺤﻴﻥ ﻋﺭﻓﻭﻩ ﻓﻰ ﻜل ﺸﺊ ‪ ،‬ﺃﻨﺴﻭﺍ ﺒﻜل ﺸﺊ ‪ ،‬ﻭﺘﺄﺩﺒﻭﺍ ﻤﻊ ﻜل ﺸﺊ‬

‫‪.‬‬

‫ﻁﻠﻊ ﺍﻟﻨﻬﺎﺭ ﻋﻠﻰ ﻗﻠﺒﻰ ﺤﺘﻰ ﻨﻅﺭﺕ ﺒﻌﻴﻨﻴﺎ‬

‫ﺃﻨﺕ ﺩﻟﻴﻠﻰ ﻴﺎ ﺭﺒﻰ ﺃﻨﺕ ﺃﻭﻟﻰ ﻤﻨﻰ ﺒﻴﺎ‬

‫ﻭ ﻴﺒﻘﻰ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻟﻁﻴﻔﺎ ﻻ ﻨﺭﺍﻩ ﻋﻴﺎﻨﺎ ﻤﻊ ﻅﻬﻭﺭﻩ ﻟﻠﻤﺘﺄﻤل ﺒﻌﻘﻠﻪ‬

‫‪،‬‬

‫ﻭﻟﻭ ﻅﻬﺭ ﻤﻥ ﻏﻴﺭ ﺭﺩﺍﺀ ﺍﻟﻜﺒﺭﻴﺎﺀ ﻟﻭﻗﻊ ﺍﻹﺩﺭﺍﻙ ﻭﻟﻡ ﻴﺒﻕ ﺤﻴﻨﺌﺫ‬

‫ﺘﺭﻕ ‪،‬ﻓﻜﺎﻥ ﺨﻔﺎﺅﻩ ﺃﻴﻀﺎ ﻟﺘﺸﻭﻴﻕ ﺍﻟﻌﺒﺎﺩ ﻭ ﺘﻨﺎﻓﺴﻬﻡ ﻤﻥ ﺃﺠل ﺭﺅﻴﺔ‬

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 ‫ﻭﺠﻬﻪ ﺭﺍﻀﻴﺎ ﺴﺒﺤﺎﻨﻪ ‪ ،‬ﻻ ﻴﺭﺍﻩ ﺇﻻ ﺃﻫل ﺍﻟﺠﻨﺔ ﻤﻜﺎﻓﺄﺓ ﻨﻬﺎﺌﻴﺔ ‪،‬‬

‫ﻭﻫﻰ ﻫﺩﻴﺔ ﻻ ﺘﺘﺎﺡ ﻷﺤﺩ ‪ ،‬ﻓﻜﺎﻥ ﺴﺭﺍ ﻤﻥ ﺃﺴﺭﺍﺭ ﺍﻟﺨﻔﺎﺀ ﺃﻥ‬

‫ﻴﺘﻨﺎﻓﺱ ﺍﻟﻨﺎﺱ ﻓﻰ ﺍﻟﺘﺭﻗﻰ ﻟﻨﻴل ﺍﻟﺤﻅﻭﺓ ﺒﺎﻟﻠﻘﺎﺀ ‪.‬‬

‫ﻓﻌﺯ ﺍﻟﺩﻨﻴﺎ ﺒﺎﻹﻴﻤﺎﻥ ﻭﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻭﻋﺯ ﺍﻵﺨﺭﺓ ﺒﺎﻟﻠﻘﺎﺀ ﻭﺍﻟﻤﺸﺎﻫﺩﺓ‬

‫ﺍ‪.‬ﻫـ‬

‫ﻓﻬﻨﺎﻙ ﺃﻨﺎﺱ ﺃﺤﺒﻬﻡ ﺍﷲ ﻭ ﺃﺤﺒﻭﻩ ‪ ،‬ﻻ ﻴﺤﺠﺒﻬﻡ ﻋﻥ ﺍﻟﺸﻭﻕ ﷲ‬

‫ﺘﻌﺎﻟﻰ ﺤﻭﺭ ﻭﻻ ﻗﺼﻭﺭ ‪ ،‬ﻭ ﻤﻘﺭﻫﻡ ﻓﻰ ﺍﻟﻨﻅﺭﺓ ﻭﺍﻟﺴﺭﻭﺭ ﻭﺍﻟﻨﻀﺭﺓ‬

‫ﻭﺍﻟﺤﺒﻭﺭ‬

‫ﻓﺘﻌﺎل ﺃﻴﻬﺎ ﺍﻟﺤﺒﻴﺏ ‪....‬‬

‫ﺘﻌﺎل ﻨﻌﺭﻓﻙ ﺒﺎﷲ ﺍﻟﻴﻭﻡ ﻗﺒل ﺃﻥ ﺘﻤﻭﺕ‬

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 ‫ﻭﺇﻨﻤﺎ ﺃﻤﺭﻙ ﻓﻰ ﻫﺫﻩ ﺍﻟﺩﺍﺭ ﺃﻥ ﺘﻨﻅﺭ ﺇﻟﻴﻪ ﻓﻰ ﻤﻜﻭﻨﺎﺘﻪ ﺘﺴﻠﻴﺔ ﻟﻙ‬

‫ﻋﻥ ﺸﻬﻭﺩ ﺫﺍﺘﻪ ﻭﺍﻟﻨﻅﺭ ﺇﻟﻴﻪ ‪ ،‬ﺇﺫ ﻻ ﺼﺒﺭ ﻟﻠﻤﺤﺏ ﻋﻥ ﻤﺤﺒﻭﺒﻪ ‪،‬‬

‫ﻜﻤﺎ ﺃﺒﺎﻥ ﺫﻟﻙ ﺤﻜﻴﻡ ﺒﻘﻭﻟﻪ ‪ ] :‬ﻟﻤﺎ ﻋﻠﻡ ﺃﻨﻙ ﻻ ﺘﺼﺒﺭ ﻋﻨﻪ ‪ ،‬ﺃﺸﻬﺩﻙ‬

‫ﻤﺎ ﺠﺎﺀ ﻤﻥ ﻋﻨﺩﻩ [‪.‬‬

‫ﻟﻜﻥ ﻻﺒﺩ ﻟﻠﺸﻤﺱ ﻤﻥ ﺴﺤﺎﺏ‬

‫ﻓﺈﺫﺍ ﺍﻨﻘﺸﻊ ﺍﻟﺴﺤﺎﺏ ﻭﺭﻓﻊ ﺍﻟﺤﺠﺎﺏ ﻟﻘﻰ ﻜل ﺤﺒﻴﺏ ﺤﺒﻴﺒﻪ ‪ ،‬ﻭﻋﺭﻑ‬

‫ﻜل ﺇﻨﺴﺎﻥ ﻤﺜﻭﺍﻩ ﻭﻤﺴﺘﻘﺭﻩ‬

‫*ﻭ ﺴﺎﻋﺩﻨﺎ ﻋﻠﻰ ﺍﻟﻭﺼﻭل ﺇﻟﻴﻪ ﻭ ﻟﻡ ﻴﻔﺭﺽ ﻓﺭﻀﺎ ﻭﺍﺤﺩﺍ ﻟﻜﻰ ﻻ‬

‫ﻨﺴﺄﻡ‬

‫] ﻟﻤﺎ ﻋﻠﻡ ﻤﻨﻙ ﻭﺠﻭﺩ ﺍﻟﻤﻠل ‪ ،‬ﻟﻭﻥ ﻟﻙ ﺍﻟﻁﺎﻋﺎﺕ [‬

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 ‫ﻗﺎل ﺍﻟﺸﺎﻋﺭ ‪:‬‬

‫ﺇﻻ ﺍﻟﺘﻨﻘل ﻤﻥ ﺤﺎل ﺇﻟﻰ ﺤﺎل‬ ‫ﻻ ﻴﺼﻠﺢ ﺍﻟﻨﻔﺱ ﺇﺫ ﻜﺎﻨﺕ ﻤﺩﺒﺭﺓ‬

‫‪.....‬‬

‫ﻭﺍﻟﺘﻨﻘل ﻤﻥ ﻤﻭﺠﺒﺎﺕ ﺍﻟﻨﺸﺎﻁ ﻓﺎﻟﻌﺒﺎﺩﺓ ﻤﻊ ﺍﻟﻨﺸﺎﻁ ﻭﻟﻭ ﻗﻠﺕ ﺃﻋﻅﻡ‬

‫ﻤﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻤﻊ ﺍﻟﻜﺴل ﻭﺇﻥ ﻜﺜﺭﺕ ‪ ،‬ﻓﻠﻴﺴﺕ ﺍﻟﻌﺒﺭﺓ ﺒﻜﺜﺭﺓ ﺍﻟﺤﺱ‬

‫ﻭﺇﻨﻤﺎ ﺍﻟﻌﺒﺭﺓ ﺒﻭﺠﻭﺩ ﺍﻟﻤﻌﻨﻰ ‪.‬‬

‫ﻓﻘﺩ ﻗﺎل ﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪ :‬ﺇﺫﺍ ﻭﺍﻓﻕ ﺍﻟﺤﻕ‬

‫ﺍﻟﻬﻭﻯ ﻓﺫﻟﻙ ﺍﻟﺸﻬﺩ ﺒﺎﻟﺯﺒﺩ ‪ ،‬ﻭﻤﻥ ﺴﺎﺭ ﺇﻟﻰ ﺍﷲ ﺒﻁﺒﻌﻪ ﻜﺎﻥ‬

‫ﺍﻟﻭﺼﻭل ﺃﻗﺭﺏ ﺇﻟﻴﻪ ﻤﻥ ﻁﺒﻌﻪ‬

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 ‫] ﻟﻴﻜﻥ ﻫﻤﻙ ﺇﻗﺎﻤﺔ ﺍﻟﺼﻼﺓ ﻻ ﻤﺠﺭﺩ ﻭﺠﻭﺩ ﺍﻟﺼﻼﺓ‬

‫[‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﺭﺒﻤﺎ ﺍﻟﺴﺭ ﻓﻰ ﺘﻨﻭﻴﻊ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻫﻭ ﺃﻥ ﺘﺸﺘﺎﻕ ﺍﻟﻨﻔﺱ ﺇﻟﻴﻬﺎ‬

‫ﻭﺘﺭﺘﺎﺡ ﺒﻬﺎ ‪ ،‬ﻓﻴﺤﺼل ﻓﻴﻬﺎ ﺍﻟﺨﺸﻭﻉ ﻭﺍﻟﺤﻀﻭﺭ ﻭﻗﺭﺓ ﺍﻟﻌﻴﻥ ‪،‬‬

‫ﺒﺨﻼﻑ ﻤﺎ ﺇﺫﺍ ﻜﺎﻨﺕ ﺼﻼﺓ ﺩﺍﺌﻤﺔ ﻜل ﻟﺤﻅﺔ ﻓﻼ ﺘﺘﻌﺸﻕ ﺇﻟﻴﻬﺎ ‪ ،‬ﺒل‬

‫ﺭﺒﻤﺎ ﺘﻤل ﻓﺘﻭﻗﻌﻬﺎ ﻋﻠﻰ ﻏﻴﺭ ﺘﻤﺎﻡ ‪ ،‬ﻭﺍﻟﻤﻘﺼﻭﺩ ﻤﻨﻙ ﺤﺭﻜﺔ ﻗﻠﺒﻙ ﻻ‬

‫ﺤﺭﻜﺔ ﺠﺴﻤﻙ ‪..‬‬

‫ﻟﻴﺱ ﺍﻟﺸﺄﻥ ﺤﺭﻜﺔ ﺍﻷﺸﺒﺎﺡ ﺇﻨﻤﺎ ﺍﻟﺸﺄﻥ ﺨﻀﻭﻉ ﺍﻷﺭﻭﺍﺡ ‪.‬‬

‫ﻓﻜﻴﻑ ﻴﻜﻭﻥ ﻫﻤﻙ ﺇﻗﺎﻤﺔ ﺍﻟﺼﻼﺓ ﻭ ﺒﻡ ﺘﻘﺎﻡ ؟‬

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 ‫ﺍﻟﻤﻘﺼﻭﺩ ﻫﻭ ﺇﺘﻘﺎﻨﻬﺎ ﻭﺍﻟﻘﻴﺎﻡ ﺒﺤﻘﻭﻗﻬﺎ ﺍﻟﻅﺎﻫﺭﺓ ﻭﺍﻟﺒﺎﻁﻨﺔ ﻻ‬

‫ﻭﺠﻭﺩ ﻟﻠﺼﻼﺓ ﻤﻥ ﻏﻴﺭ ﺇﻗﺎﻤﺔ ‪ ،‬ﻓﻬﻰ ﺍﻟﻤﻴﺘﺔ ﺨﺎﻭﻴﺔ ‪ ،‬ﻓﻬﻰ ﺇﻟﻰ‬

‫ﺍﻟﻌﻘﻭﺒﺔ ﺃﻗﺭﺏ ‪.‬‬

‫ﻓﺎﻟﻤﺼﻠﻴﻥ ﺍﻟﺨﺎﺸﻌﻴﻥ ﻫﻡ ﻤﻥ ﻨﻔﻭﺴﻬﻡ ﻓﺭﻗﺕ ﻭ ﺨﺎﻓﺕ ﻤﻨﻪ ﺴﺒﺤﺎﻨﻪ‬

‫‪ ،‬ﻓﻬﻰ ﻤﺴﺘﻘﺒﻠﺔ ﺍﻟﻘﺒﻠﺔ ‪ ،‬ﻭﻗﻠﻭﺒﻬﻡ ﻤﺴﺘﻘﺭﺓ ﻓﻰ ﺤﻘﺎﺌﻕ ﺘﻠﻙ ﺍﻟﺼﻠﺔ‬

‫ﺍ‪.‬ﻫـ‬

‫ﻓﻬﻨﺎ ﻋﺭﻓﻨﺎ ﺍﻟﻔﺭﻕ ﺒﻴﻥ ﻤﺼل ﻭ ﻤﺼل‬

‫ﻓﻤﺎ ﻜل ﻤﺼل ﻤﻘﻴﻡ‬

‫ﻗﻠﺕ ‪ :‬ﻷﻥ ﺍﻹﻗﺎﻤﺔ ﻓﻰ ﺍﻟﻠﻐﺔ ﻫﻰ ﺍﻹﻜﻤﺎل ﻭﺍﻹﺘﻘﺎﻥ ‪ ،‬ﻴﻘﺎل ﺃﻗﺎﻡ ﻓﻼﻥ‬

‫ﺩﺍﺭﻩ ‪ :‬ﺇﺫﺍ ﺃﻜﻤﻠﻬﺎ ﻭﺠﻌل ﻓﻴﻬﺎ ﻜل ﻤﺎ ﻴﺤﺘﺎﺝ ﺇﻟﻴﻪ ‪ ،‬ﻓﺈﻗﺎﻤﺔ ﺍﻟﺼﻼﺓ‬

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 ‫ﺇﺘﻘﺎﻨﻬﺎ ﻜﻤﺎ ﺘﻘﺩﻡ ‪ ،‬ﻭﻀﺩ ﺍﻹﻗﺎﻤﺔ ﻫﻭ ﺍﻹﺨﻼل ﻭﺍﻟﺘﻔﺭﻴﻁ ‪ ،‬ﻓﻠﻴﺱ ﻜل‬

‫ﻤﺼل ﻤﻘﻴﻤﺎ ‪ ،‬ﻓﻜﻡ ﻤﻥ ﻤﺼل ﻟﻴﺱ ﻟﻪ ﻤﻥ ﺼﻼﺘﻪ ﺇﻻ ﺍﻟﺘﻌﺏ ‪.‬‬

‫ﻭ ﻜﻤﺎ ﻭﺭﺩ ‪:‬‬

‫ﺇﺫﺍ ﺼﻠﻰ ﺍﻟﻌﺒﺩ ﻓﻠﻡ ﻴﺘﻡ ﺭﻜﻭﻋﻬﺎ ﻭﻻ ﺴﺠﻭﺩﻫﺎ ﻭﻻ ﺨﺸﻭﻋﻬﺎ ﻟﻔﺕ‬

‫ﻜﻤﺎ ﻴﻠﻑ ﺍﻟﺜﻭﺏ ﺍﻟﺨﺭﻕ ﺜﻡ ﻴﻀﺭﺏ ﺒﻬﺎ ﻭﺠﻬﻪ " ‪.‬‬

‫ﺃﻭ ﻜﻤﺎ ﻗﺎل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻓﺎﻟﻤﺼﻠﻭﻥ ﻜﺜﻴﺭ ‪ ،‬ﻭﺍﻟﻤﻘﻴﻤﻭﻥ‬

‫ﻗﻠﻴل ﻓﺄﻫل ﺍﻷﺸﺒﺎﺡ ﻜﺜﻴﺭ ﻭﺃﻫل ﺍﻟﻘﻠﻭﺏ ﻗﻠﻴل ‪.‬‬

‫ﻗﺎل ﺃﺒﻭ ﺒﻜﺭ ﺒﻥ ﺍﻟﻌﺭﺒﻰ ‪ :‬ﻭﻟﻘﺩ ﺭﺃﻴﺕ ﻤﻤﻥ ﻴﺤﺎﻓﻅ ﻋﻠﻴﻬﺎ ﺁﻻﻓﺎ ﻻ‬

‫ﺃﺤﺼﻴﻬﺎ ‪ ،‬ﻓﺄﻤﺎ ﻤﻥ ﻴﺤﺎﻓﻅ ﻋﻠﻴﻬﺎ ﺒﺎﻟﺨﺸﻭﻉ ﻭﺍﻹﻗﺒﺎل ﻓﻤﺎ ﺃﺴﺘﻭﻓﻰ‬

‫ﻤﻨﻬﻡ ﺨﻤﺴﺔ ‪.‬‬

‫ﻭﻗﺎل ﺃﺤﺩ ﺍﻟﺸﻴﻭﺥ ‪ :‬ﻜل ﻤﻭﻀﻊ ﺫﻜﺭ ﻓﻴﻪ ﺍﻟﻤﺼﻠﻭﻥ ﻓﻰ ﻤﻭﻀﻊ‬

‫ﺍﻟﻤﺩﺡ ﻓﺈﻨﻤﺎ ﺠﺎﺀ ﻟﻤﻥ ﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ‪ ،‬ﺇﻤﺎ ﺒﻠﻔﻅ ﺍﻹﻗﺎﻤﺔ ﺃﻭ ﺒﻤﻌﻨﻰ‬

‫ﻴﺭﺠﻊ ﺇﻟﻴﻬﺎ ‪ ،‬ﻗﺎل ﺍﷲ ﺴﺒﺤﺎﻨﻪ ‪:‬‬

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 ‫) ﺍﻟﺫﻴﻥ ﻴﺅﻤﻨﻭﻥ ﺒﺎﻟﻐﻴﺏ ﻭﻴﻘﻴﻤﻭﻥ ﺍﻟﺼﻼﺓ ـ ﺭﺏ ﺍﺠﻌﻠﻨﻰ ﻤﻘﻴﻡ‬

‫ﺍﻟﺼﻼﺓ ـ ﻭﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ ـ ﻭﺍﻟﻤﻘﻴﻤﻰ ﺍﻟﺼﻼﺓ ( ﻭﻟﻤﺎ ﺫﻜﺭ ﺍﻟﻤﺼﻠﻴﻥ‬

‫ﺒﺎﻟﻐﻔﻠﺔ ﻗﺎل ‪ ) :‬ﻓﻭﻴل ﻟﻠﻤﺼﻠﻴﻥ ﺍﻟﺫﻴﻥ ﻫﻡ ﻋﻥ ﺼﻼﺘﻬﻡ ﺴﺎﻫﻭﻥ (‬

‫ﻭﻟﻡ ﻴﻘل ﻓﻭﻴل ﻟﻠﻤﻘﻴﻤﻴﻥ ﺍﻟﺼﻼﺓ ﺍ‪.‬ﻫـ‬

‫ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﻟﺨﺸﻭﻉ ﻓﻰ ﺍﻟﺼﻼﺓ ﺜﻼﺙ ﺃﺤﻭﺍل ‪:‬‬

‫ﺍﻷﻭﻟﻰ ‪ :‬ﺨﺸﻭﻉ ﺨﻭﻑ ﻭﺇﻨﻜﺴﺎﺭ ﻭﺇﺫﻻل ‪.‬‬

‫ﺍﻟﺜﺎﻨﻴﺔ ‪ :‬ﺨﺸﻭﻉ ﺘﻌﻅﻴﻡ ﻭﻫﻴﺒﺔ ﻭﺇﺠﻼل ‪.‬‬

‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﺨﺸﻭﻉ ﻓﺭﺡ ﻭﺴﺭﻭﺭ ﻭﺇﻗﺒﺎل ‪ ،‬ﻭﻴﺴﻤﻰ ﻫﺫﺍ ﺍﻟﻤﻘﺎﻡ ﻗﺭﺓ‬

‫ﺍﻟﻌﻴﻥ ﻜﻤﺎ ﺴﻴﺄﺘﻰ ﺇﻥ ﺸﺎﺀ ﺍﷲ ‪ ،‬ﻭ ﻫﻰ ﻻ ﺘﺘﻨﺎﻓﻰ ﻤﻊ ﺒﻌﻀﻬﺎ ﺒل‬

‫ﺘﺠﺘﻤﻊ ﻭ ﺍﻟﻨﻔﺱ ﻻ ﻴﺼﻠﺤﻬﺎ ﺴﻭﻯ ﺍﻟﺠﻤﻴﻊ ﻤﻌﺎ ‪.‬‬

‫ﻭﻴﻌﻴﻥ ﻋﻠﻰ ﺍﻟﺨﺸﻭﻉ ﺍﻟﺯﻫﺩ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﺩﻭﺍﺀ ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﺇﺫ‬

‫ﻤﺤﺎل ﺃﻥ ﺘﻜﻭﻥ ﻋﻨﺩﻙ ﺒﻨﺕ ﺇﺒﻠﻴﺱ ﻭﻻ ﻴﺯﻭﺭﻫﺎ‬

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 ‫‪ ،‬ﻓﻼ ﻴﺘﺄﺘﻰ ﺍﻟﺨﻠﻭﺹ ﻤﻥ ﺍﻟﺨﻭﺍﻁﺭ ﻤﺎ ﺩﺍﻤﺕ ﻓﻰ ﺍﻟﻘﻠﺏ ‪،‬‬ ‫ﺃﺒﻭﻫﺎ‬

‫ﻭﻗﻠﻴﻠﻬﺎ ﻫﻭ ﻜﺜﻴﺭﻫﺎ ‪ ،‬ﻓﻤﻥ ﺒﻘﻴﺕ ﻓﻴﻪ ﺒﻘﻴﺔ ﻤﻨﻬﺎ ﻓﺈﻨﻪ ﺘﺄﺘﻴﻪ ﺍﻟﺨﻭﺍﻁﺭ‬

‫ﻋﻠﻰ ﺤﺴﺒﻬﺎ ‪ ،‬ﻓﻤﺤﺎل ﺃﻥ ﺘﻜﻭﻥ ﺸﺠﺭﺓ ﺍﻟﺩﻨﻴﺎ ﻓﻰ ﻗﻠﺒﻙ ﻭﺘﺴﻠﻡ ﻤﻥ‬

‫ﺍﻟﺨﻭﺍﻁﺭ ‪.‬‬

‫ﻭﻤﺜﺎل ﺫﻟﻙ ﻜﺸﺠﺭﺓ ﻋﻨﺩﻙ ﻓﻰ ﺒﺴﺘﺎﻥ ﻴﺠﺘﻤﻊ ﻋﻠﻴﻬﺎ ﺍﻟﻁﻴﻭﺭ‬

‫ﻭﻴﻬﻭﻟﻭﻨﻙ ﺒﺄﺼﻭﺍﺘﻬﻡ ‪ ،‬ﻓﻜﻠﻤﺎ ﺸﻭﺸﺘﻬﻡ ﺭﺠﻌﻭﺍ ﻓﻼ ﻴﻨﻘﻁﻌﻭﻥ ﻋﻨﻙ‬

‫ﺃﺒﺩﺍﹰ ﺤﺘﻰ ﺘﻘﻁﻊ ﺘﻠﻙ ﺍﻟﺸﺠﺭﺓ ‪ ،‬ﻓﺈﺫﺍ ﻗﻁﻌﺘﻬﺎ ﺍﺴﺘﺭﺤﺕ ﻤﻥ ﺃﺼﻭﺍﺘﻬﻡ‬

‫‪ ،‬ﻓﻜﺫﻟﻙ ﺍﻟﺩﻨﻴﺎ ﻤﺎ ﺩﺍﻤﺕ ﻓﻰ ﺍﻟﻴﺩ ﻭﻫﻭ ﻤﻌﻤﻭﺭ ﺒﻬﺎ ‪ ،‬ﻻ ﻴﺴﻠﻡ ﺍﻟﻘﻠﺏ‬

‫ﻤﻥ ﺍﻟﺨﻭﺍﻁﺭ ﺤﺘﻰ ﻴﺨﺭﺝ ﻋﻨﻬﺎ ‪ ،‬ﻭﺤﻴﻨﺌﺫ ﻴﺴﺘﺭﻴﺢ ﻤﻥ ﻤﺴﺎﻭﻴﻬﺎ ‪،‬‬

‫ﻭﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻋﻠﻡ ‪.‬‬

‫ﻭ ﻤﻤﺎ ﻴﻌﻴﻥ ﺃﻴﻀﺎﹰ ﻋﻠﻰ ﺍﻟﺨﺸﻭﻉ ‪:‬‬

‫ﺍﻹﻜﺜﺎﺭ ﻤﻥ ﺫﻜﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﺎﻟﻘﻠﺏ ﻭﺍﻟﻘﺎﻟﺏ ‪ ،‬ﻭﺇﺩﻤﺎﻥ ﺍﻟﻁﻬﺎﺭﺓ ‪،‬‬

‫ﻷﻥ ﺍﻟﻅﺎﻫﺭ ﻟﻪ ﺘﻌﻠﻕ ﺒﺎﻟﺒﺎﻁﻥ ﺇﺫﺍ ﻁﻬﺭ ‪ ،‬ﻓﺎﻟﺘﻁﻬﺭ ﺒﺭﻜﺔ ﻭ ﻁﺎﻋﺔ ‪،‬‬

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 ‫ﻭ ﺍﻟﺭﺠﺱ ﻤﺠﻠﺒﺔ ﻟﻠﺸﻴﺎﻁﻴﻥ ﻭ ﺘﺘﻌﺜﺭ ﻤﻌﻪ ﺍﻟﻨﻔﺱ ﻓﻰ ﺍﻟﺩﻭﻥ ﻭ‬

‫ﺍﻟﺤﻀﻴﺽ ‪ ،‬ﻫﺫﺍ ﻭﺒﺎﷲ ﺍﻟﺘﻭﻓﻴﻕ ‪.‬‬

‫* ﻨﺘﺎﺌﺞ ﺍﻟﺼﻼﺓ ﻭﺜﻤﺭﺍﺘﻬﺎ ﻋﺩﻴﺩﺓ ‪ ،‬ﻜل ﻭﺍﺤﺩﺓ ﺘﻭﺼل ﺇﻟﻰ ﻤﺎ‬

‫ﺒﻌﺩﻫﺎ ‪.‬‬

‫] ﺍﻟﺼﻼﺓ ﻤﻁﻬﺭﺓ ﻟﻠﻘﻠﻭﺏ [ ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﺇﻨﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺼﻼﺓ ﻤﻁﻬﺭﺓ ﻟﻠﻘﻠﻭﺏ ﻤﻥ ﺍﻟﻤﺴﺎﻭﺉ ﻭﺍﻟﻌﻴﻭﺏ ‪،‬‬

‫ﻟﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺍﻟﺨﻀﻭﻉ ﻭﺍﻹﻨﻜﺴﺎﺭ ‪ ،‬ﻭﺍﻟﺫل ﻭﺍﻻﻓﺘﻘﺎﺭ ‪ ،‬ﻭﺍﻟﺘﺫﻟل‬

‫ﻭﺍﻻﻀﻁﺭﺍﺭ ‪ :‬ﻓﺈﺫﺍ ﺨﻀﻊ ﺍﻟﻘﻠﺏ ﻟﻬﻴﺒﺔ ﺍﻟﺠﻼل ﻁﻬﺭ ﻤﻥ ﺴﺎﺌﺭ ﺍﻟﻌﻠل‬

‫‪ ،‬ﻷﻥ ﺍﻟﻌﻠﻭ ﻭﺍﻟﺭﻓﻌﺔ ﻭﺍﻟﺘﻜﺒﺭ ﻫﻡ ﺃﺼل ﺍﻟﻌﻠل ﻭﻋﻨﺎﺼﺭﻫﺎ ‪.‬‬

‫ﻭ ﻗﻴل ‪ :‬ﺃﺘﻴﺕ ﺍﻷﺒﻭﺍﺏ ﻜﻠﻬﺎ ﻓﻭﺠﺩﺕ ﻋﻠﻴﻬﺎ ﺍﺯﺩﺤﺎﻤﺎ ﻓﺄﺘﻴﺕ ﺒﺎﺏ‬

‫ﺍﻟﺫل ﻭﺍﻻﻨﻜﺴﺎﺭ ﻓﻭﺠﺩﺘﻪ ﺨﺎﻟﻴﺎﹰ ﻓﺩﺨﻠﺕ ﻤﻨﻪ ﻭﻗﻠﺕ ﻫﻠﻤﻭﺍ ﺇﻟﻰ ﺭﺒﻜﻡ ‪.‬‬

‫ﻫﻰ ﺍﻟﻨﻔﺱ ﺒﻴﻥ ﻴﺩﻯ ﺍﻟﺭﺤﻤﻥ‬

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 ‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻥ ﻴﺭﺤﻤﻬﺎ ﺒﺎﻟﻘﺭﺏ ﻤﻥ ﺠﻨﺎﺒﻪ ﻭﺍﻟﻭﻗﻭﻑ ﺒﺒﺎﺒﻪ‬

‫ﺃﻟﻬﻤﻬﺎ ﺍﻟﺼﻼﺓ ﻭﺤﺒﺒﻬﺎ ﺇﻟﻴﻬﺎ ‪ ،‬ﺤﺘﻰ ﺇﺫﺍ ﺘﻁﻬﺭﺕ ﻤﻥ ﺍﻟﺫﻨﻭﺏ‬

‫ﻭﻤﺤﻴﺕ ﻋﻨﻬﺎ ﺍﻟﻤﺴﺎﻭﺉ ﻭﺍﻟﻌﻴﻭﺏ ‪ ،‬ﻗﺭﺒﺕ ﻤﻥ ﺤﻀﺭﺓ ﺍﻟﺤﺒﻴﺏ‬

‫ﻭﻤﻨﺎﺠﺎﺓ ﺍﻟﻘﺭﻴﺏ ‪ ،‬ﻓﻘﺭﻋﺕ ﺍﻟﺒﺎﺏ ‪.‬‬

‫ﻓﻴﺘﻤﺘﻊ ﺒﻤﻨﺎﺠﺎﺓ ﺍﻷﺤﺒﺎﺏ ﻭﻟﺫﻴﺫ ﺍﻟﺨﻁﺎﺏ‬

‫] ﺍﻟﺼﻼﺓ ﻤﺤل ﺍﻟﻤﻨﺎﺠﺎﺓ [ ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﺍﻟﻤﻨﺎﺠﺎﺓ ﻫﻰ ﺍﻟﻤﺴﺎﻭﺭﺓ ﻭﺍﻟﻤﻜﺎﻟﻤﺔ ﻤﻊ ﺍﻷﺤﺒﺎﺏ ‪ ،‬ﻓﻤﻨﺎﺠﺎﺓ‬

‫ﺍﻟﻌﺒﺩ ﻟﺭﺒﻪ ﺒﺎﻟﺩﻋﻭﺍﺕ ﻭﺍﻷﺫﻜﺎﺭ ‪ ،‬ﻭﻤﻨﺎﺠﺎﺓ ﺍﻟﺭﺏ ﻟﻌﺒﺩﻩ ﺒﺎﻟﺘﻔﻬﻡ‬

‫ﻭﺍﻟﻔﺘﺢ ﻟﻤﻌﺎﻨﻰ ﺍﻟﻘﺭﺀﺍﻥ ﻭ ﺭﻓﻊ ﺍﻷﺴﺘﺎﺭ ﺒﺎﻻﻁﻤﺌﻨﺎﻥ ﻭﺍﻷﻤﻥ ‪.‬‬

‫ﻭﻗﺎل ﺃﻴﻀﺎﹰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ " :‬ﻴﻘﻭل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ :‬ﻗﺴﻤﺕ‬

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 ‫ﺍﻟﺼﻼﺓ ﺒﻴﻨﻰ ﻭﺒﻴﻥ ﻋﺒﺩﻱ ﻭﻟﻌﺒﺩﻯ ﻤﺎ ﺴﺄل ‪ ،‬ﻓﺈﺫﺍ ﻗﺎل ﺍﻟﻌﺒﺩ ‪ :‬ﺍﻟﺤﻤﺩ‬

‫ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ ‪ ،‬ﻗﺎل ﺘﻌﺎﻟﻰ ‪ :‬ﺤﻤﺩﻨﻰ ﻋﺒﺩﻯ ‪ ،‬ﻓﺈﺫﺍ ﻗﺎل ﺍﻟﺭﺤﻤﻥ‬

‫ﺍﻟﺭﺤﻴﻡ ‪ ،‬ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ :‬ﻤﺠﺩﻨﻰ ﻋﺒﺩﻯ ‪ ،‬ﻓﺈﺫﺍ ﻗﺎل ‪ :‬ﻤﺎﻟﻙ ﻴﻭﻡ‬

‫ﺍﻟﺩﻴﻥ ‪ ،‬ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﺜﻨﻰ ﻋﻠﻰ ﻋﺒﺩﻯ ‪ ،‬ﻓﺈﺫﺍ ﻗﺎل ﺇﻴﺎﻙ ﻨﻌﺒﺩ ﻭﺇﻴﺎﻙ‬

‫ﻨﺴﺘﻌﻴﻥ ‪ ،‬ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ :‬ﻫﺫﻩ ﺒﻴﻨﻰ ﻭﺒﻴﻥ ﻋﺒﺩﻯ ‪ ،‬ﻓﺈﺫﺍ ﻗﺎل ‪:‬‬

‫ﺍﻫﺩﻨﺎ ﺍﻟﺼﺭﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻡ ﺍﻵﻴﺔ ‪ ،‬ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ﻫﺫﺍ ﻟﻌﺒﺩﻯ ﻭﻟﻌﺒﺩﻯ‬

‫ﻤﺎ ﺴﺄل " ﺍﻟﺤﺩﻴﺙ ‪.‬‬

‫ﻓﻼ ﻴﺯﺍل ﺍﻟﻤﺼﻠﻰ ﻴﻨﺎﺠﻰ ﺭﺒﻪ ﻭﻴﻁﻠﺏ ﻗﺭﺒﻪ ‪ ،‬ﺤﺘﻰ ﺘﺘﻤﻜﻥ ﺍﻟﻤﺤﺒﺔ‬

‫ﻤﻥ ﺍﻟﻘﻠﺏ ﻭﻴﺄﺘﻴﻪ ﺍﻹﻗﺒﺎل ﻋﻠﻰ ﺍﻟﺭﺏ ؛ ﻓﺘﺼﻔﻭ ﺍﻟﻤﺤﺒﺔ ﻤﻥ ﻜﺩﺭ‬

‫ﺍﻟﺠﻔﺎ ‪ ،‬ﻭﻴﺘﺼل ﺍﻟﻤﺤﺏ ﻤﻊ ﺤﺒﻴﺒﻪ ﻓﻰ ﻤﺤل ﺍﻟﺼﻔﺎ ‪ ،‬ﻭﻫﻭ ﻤﻌﻨﻰ‬

‫ﻗﻭل ﺍﻟﺤﻜﻴﻡ ‪:‬‬

‫] ﺍﻟﺼﻼﺓ ﻤﻌﺩﻥ ﺍﻟﻤﺼﺎﻓﺎﺓ [‬

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 ‫ﺴﺭ ﺃﺭﻕ ﻤﻥ ﺍﻟﻨﺴﻴﻡ ﺇﺫﺍ‬ ‫ﻭﻟﻘﺩ ﺨﻠﻭﺕ ﻤﻊ ﺍﻟﺤﺒﻴﺏ ﻭﺒﻴﻨﻨﺎ‬

‫ﺴﺭﻯ‬

‫ﻓﺎﻟﺼﻼﺓ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻟﻠﻌﺒﺩ ﻫﻰ ﺍﻟﺘﻰ ﺘﻨﻘﻠﻪ ﻤﻥ ﺤﺎل ﺇﻟﻰ ﺤﺎل ‪ ،‬ﻤﻥ‬

‫ﻏﻔﻠﺔ ﺇﻟﻰ ﺨﺸﻴﺔ ﻭﻭﺭﻉ ‪ ،‬ﻫﻰ ﺼﻼﺓ ﺃﻫل ﺍﻻﻋﺘﻨﺎﺀ ‪ ،‬ﻻ ﺼﻼﺓ‬

‫ﺃﻫل ﺍﻟﻐﻔﻠﺔ ‪ ،‬ﻭﺼﻼﺓ ﺃﻫل ﺍﻟﻤﺠﺎﻫﺩﺓ ﻤﻥ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺯﻫﺎﺩ ‪ ،‬ﻭﺍﷲ ﺘﻌﺎﻟﻰ‬

‫ﺃﻋﻠﻡ‬

‫ﻓﺎﻟﻤﺅﻤﻥ ﺇﺫﺍ ﺘﻭﻀﺄ ﻟﻠﺼﻼﺓ ﻓﻘﺩ ﻁﺭﺩ ﺍﻷﺒﺎﻟﺴﺔ ﻭ ﺘﺒﺎﻋﺩﺕ ﻋﻨﻪ‬

‫ﺍﻟﺸﻴﺎﻁﻴﻥ ﻓﻰ ﺃﻗﻁﺎﺭ ﺍﻷﺭﻀﻴﻥ ‪ ،‬ﻭﻗﺩ ﺘﺄﻫﺏ ﻟﻠﺩﺨﻭل ﻋﻠﻰ ﺍﻟﻤﻠﻙ ‪،‬‬

‫ﻓﻼ ﺘﻔﺴﺩﻥ ﺼﻼﺘﻙ ﺒﻌﺒﺙ ﻭ ﺘﺭﻙ ﺨﺸﻭﻉ ‪.‬‬

‫* ﻭ ﻗﻴل ﺇﻥ ﺍﻟﻐﺎﻓل ﺍﻟﺠﺎﻫل ﺤﺎﻟﻪ ﻋﺠﻴﺏ ﻭ ﺃﻤﺭﻩ ﻤﺭﺩﻭﺩ ﻭ ﻏﻴﺭ‬

‫ﻤﻘﺒﻭل ﻓﻜﺄﻨﻤﺎ ﺇﺫﺍ ﻗﺎﻡ ﺇﻟﻰ ﺍﻟﻭﻀﻭﺀ ‪ -‬ﺭﻴﺎﺀﺍ ﻭ ﻜﺴﻼ ‪ -‬ﺍﺤﺘﻭﺸﺘﻪ‬

‫ﺍﻟﺸﻴﺎﻁﻴﻥ ) ﺍﺠﺘﻤﻌﺕ ﺤﻭﻟﻪ ( ﻜﻤﺎ ﻴﺤﺘﻭﺵ ﺍﻟﺫﺒﺎﺏ ﻨﻘﻁﺔ ﺍﻟﻔﻀﻼﺕ‬

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 ‫ﻭ ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ‪ ،‬ﻓﺈﺫﺍ ﻜﺒﺭ ﻗﺎﺌﻼ ‪ :‬ﺍﷲ ﺃﻜﺒﺭ ﺍﻁﻠﻊ ﺍﻟﻤﻠﻙ ﻓﻰ ﻗﻠﺒﻪ ‪،‬‬

‫ﻓﺈﺫﺍ ﻜل ﺸﺊ ﻓﻰ ﻗﻠﺒﻪ ﺃﻜﺒﺭ ﻤﻥ ﺍﷲ ﻋﻨﺩﻩ ‪ ،‬ﻓﻜﺄﻨﻤﺎ ﻴﻘﻭل ﺍﻟﻤﻠﻙ ‪:‬‬

‫ﻜﺫﺒﺕ ﻟﻴﺱ ﺍﷲ ﻓﻰ ﻗﻠﺒﻙ ﻜﻤﺎ ﺘﻘﻭل ‪ ،‬ﻓﻴﺜﻭﺭ ﻤﻥ ﻗﻠﺒﻪ ﺩﺨﺎﻥ ﻴﻠﺤﻕ‬

‫ﺒﻌﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ ﻓﻴﻜﻭﻥ ﺤﺠﺎﺒﺎ ﻟﻘﻠﺒﻪ ﻋﻥ ﺍﻟﻤﻠﻜﻭﺕ ‪ ،‬ﻓﻴﺭﺩ ﺫﻟﻙ‬

‫ﺍﻟﺤﺠﺎﺏ ﺼﻼﺘﻪ ‪ ،‬ﻭﺘﻠﺘﻘﻡ ﺍﻟﺸﻴﺎﻁﻴﻥ ﻗﻠﺒﻪ ‪ ،‬ﻭﻻ ﺘﺯﺍل ﺘﻨﻔﺦ ﻓﻴﻪ‬

‫ﻭﺘﻨﻔﺙ ﻭﺘﻭﺴﻭﺱ ﻭﺘﺯﻴﻥ ﻟﻪ ﺤﺘﻰ ﻴﻨﺼﺭﻑ ﻤﻥ ﺼﻼﺘﻪ ﻭﻻ ﻴﻌﻘل ﻤﺎ‬

‫ﻓﻌل ‪.‬‬

‫ﻭ ﻜﻤﺎ ﻨﻌﺭﻑ ﻤﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻤﻁﻬﺭﺓ ﺃﻥ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻰ ﻀﻴﻊ ﺼﺎﺤﺒﻬﺎ‬

‫ﺨﺸﻭﻋﻬﺎ ﺘﻠﻑ ﻜﻤﺎ ﻴﻠﻑ ﺍﻟﺜﻭﺏ ﺍﻟﺨﻠﻕ ﺍﻟﻘﺩﻴﻡ ﺍﻟﺒﺎﻟﻰ ‪ ،‬ﻭ ﻴﺭﻤﻰ ﺒﻬﺎ‬

‫ﻓﻰ ﻭﺠﻬﻪ ‪ ،‬ﻓﻼ ﺘﻘﺒل ﺤﻴﻥ ﺘﺼﻌﺩ ﻟﻠﺴﻤﺎﺀ ‪...‬‬

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 ‫ﻭ ﺃﻴﻀﺎ ﻋﻥ ﺍﻟﺼﻼﺓ ‪ ] :‬ﻋﻠﻡ ﻭﺠﻭﺩ ﺍﻟﻀﻌﻑ ﻤﻨﻙ‬

‫ﻓﻘﻠل ﺃﻋﺩﺍﺩﻫﺎ [‬

‫ﻭﻫﻰ ﺨﻤﺱ ﺒﻌﺩ ﺃﻥ ﻜﺎﻨﺕ ﺨﻤﺴﻴﻥ ‪ ،‬ﺘﺅﺩﻴﻬﺎ ﻓﻰ ﺒﺩﺍﻴﺔ ﺍﻟﻭﻗﺕ ﺠﺒﺭﺍﹰ‬

‫ﻟﻤﺎ ﺤﺼل ﻤﻥ ﻏﻔﻠﺘﻙ ‪،‬‬

‫ﻭﺍﺴﺘﻔﺘﺎﺤﺎﹰ ﻟﺫﻟﻙ ﺍﻟﺯﻤﺎﻥ ﺒﻭﺠﻭﺩ ﻁﺎﻋﺘﻙ‬

‫ﻭﻋﻠﻡ ﺴﺒﺤﺎﻨﻪ ﺍﺤﺘﻴﺎﺠﻙ ﺇﻟﻰ ﻓﻀﻠﻪ ﻓﻜﺜﺭ ﺇﻤﺩﺍﺩﻫﺎ‪....‬‬

‫ﺍﻟﻤﺭﺍﺩ ﺒﺎﻹﻤﺩﺍﺩ ‪ :‬ﺍﻟﺠﺯﺍﺀ ﺍﻟﺫﻯ ﺭﺘﺏ ﻋﻠﻴﻬﺎ ‪ ،‬ﻓﺠﻌل ﻜل ﺼﻼﺓ ﺒﻌﺸﺭ‬

‫‪ ،‬ﻓﻬﻰ ﺨﻤﺱ ﻭﻫﻰ ﺨﻤﺴﻭﻥ ‪ ،‬ﺨﻤﺱ ﻓﻰ ﺍﻟﺤﺱ ‪ ،‬ﻭﺨﻤﺴﻭﻥ ﻓﻰ‬

‫ﺍﻟﻤﻌﻨﻰ ‪.‬‬

‫) ﻭﺍﷲ ﺫﻭ ﺍﻟﻔﻀل ﺍﻟﻌﻅﻴﻡ (‬

‫ﻭﺘﺘﻔﺎﻭﺕ ﺍﻟﺩﺭﺠﺔ ﺃﻴﻀﺎﹰ ﺒﻘﺩﺭ ﺍﻟﺤﻀﻭﺭ ﻭﺍﻟﺨﺸﻭﻉ‬

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 ‫ﻭﺘﺘﻔﺎﻭﺕ ﺃﻴﻀﺎﹰ ﺒﻘﺩﺭ ﺍﻟﺒﻘﺎﻉ ﻜﺒﻴﺕ ﺍﷲ ﺍﻟﺤﺭﺍﻡ ﻭﺍﻟﻤﺴﺠﺩ ﺍﻟﻨﺒﻭﻯ‬

‫ﻭﺒﻴﺕ ﺍﻟﻤﻘﺩﺱ ‪.‬‬

‫ﻓﺈﻥ ﻜﻨﺕ ﻴﺎ ﻋﺒﺩ ﺍﷲ ﻻ ﺘﺨﺸﻊ ﻓﻰ ﺼﻼﺘﻙ‬

‫ﻓﺎﻋﻠﻡ ﺃﻥ ﻋﻤﻠﻙ ﻤﺩﺨﻭل ‪ ،‬ﻓﺎﺴﺘﺤﻰ ﻤﻥ ﺍﷲ ﺃﻥ ﺘﻁﻠﺏ ﺍﻟﺠﺯﺍﺀ ﻋﻠﻰ‬

‫ﻋﻤل ﻤﺩﺨﻭل ‪.‬‬

‫• ﻤﻴﺭﺍﺙ ﺃﻋﻤﺎﻟﻙ ﻤﺎ ﻴﻠﻴﻕ ﺒﺄﻓﻌﺎﻟﻙ ‪ ،‬ﻓﺎﻁﻠﺏ‬

‫ﻤﻴﺭﺍﺙ ﻓﻀﻠﻪ ﻓﺈﻨﻪ ﺃﺘﻡ ﻭﺃﺤﺴﻥ ‪...‬‬

‫ﻴﻌﻨﻰ ‪ :‬ﺍﺴﺄل ﺍﷲ ﺘﻌﺎﻟﻰ ﻤﻥ ﻓﻀﻠﻪ ‪ ،‬ﻭ ﻻ ﺘﻘل ﺃﺭﻴﺩ ﺜﻭﺍﺒﺎ ﻋﻠﻰ‬

‫ﻋﻤﻠﻰ ‪ ،‬ﻓﻤﺎ ﻋﻤﻠﺕ ﻻ ﻴﺴﺎﻭﻯ ﺤﺘﻰ ﻗﺩﺭ ﻤﺎ ﻭﺼﻠﻙ ﻤﻥ ﻨﻌﻡ ﻜﺎﻟﺴﻤﻊ‬

‫ﻭ ﺍﻟﺒﺼﺭ ﻭ ﺃﺘﻤﻬﺎ ﻨﻌﻤﺔ ﺍﻹﺴﻼﻡ ‪..‬‬

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 ‫ﺒل ﺤﺘﻰ ﺃﻋﻤﺎﻟﻙ ﻫﻰ ﻤﻥ ﺘﻭﻓﻴﻘﻪ ﻟﻙ ﻭ ﻫﻭ ﻤﻥ ﺃﻤﺩﻙ ﺒﺎﻟﻘﻭﺓ‬

‫ﺴﺒﺤﺎﻨﻪ ﻭ ﺃﻋﻁﺎﻙ ﺍﻟﻌﻤﺭ ‪ ..‬ﻓﻬﻭ ﺍﻟﻔﺎﻋل ﻗﺒﻠﻙ … ﻓﺎﺤﻤﺩﻩ ﺃﻥ‬

‫ﺸﺭﻓﻙ ﺒﺄﻥ ﺘﻜﻭﻥ ﻤﻥ ﺍﻟﻤﺘﻌﺒﺩﻴﻥ …‬

‫] ﻻ ﺘﻁﻠﺏ ﻋﻭﻀﺎﹰ ﻋﻠﻰ ﻋﻤل ﻟﺴﺕ ﻟﻪ ﻓﺎﻋﻼﹰ ﻤﺴﺘﻘﻼ ‪ ،‬ﻴﻜﻔﻰ ﻤﻥ‬

‫ﺍﻟﺠﺯﺍﺀ ﻟﻙ ﻋﻠﻰ ﺍﻟﻌﻤل ﺃﻥ ﻜﺎﻥ ﻟﻪ ﻗﺎﺒﻼ [‬

‫ﻓﻌﻤﻠﻙ ﻤﺨﻠﻭﻕ ﻭ ﻤﺅﻴﺩ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﺤﻴﺙ ﺨﻠﻘﻪ ﻗﺒﻠﻙ‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﺍﷲ ﺨﻠﻘﻜﻡ ﻭﻤﺎ ﺘﻌﻤﻠﻭﻥ ( ‪.‬‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﻤﺎ ﺘﺸﺎﺀﻭﻥ ﺇﻻ ﺃﻥ ﻴﺸﺎﺀ ﺍﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ ( ‪.‬‬

‫ﻭﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﻜل ﺸﺊ ﺒﻘﻀﺎﺀ ﻭﺒﻘﺩﺭ ‪ :‬ﺤﺘﻰ‬

‫ﺍﻟﻌﺠﺯ ﻭﺍﻟﻜﻴﺱ " ﺃﻯ ﺍﻟﻨﺸﺎﻁ ﻭ ﺍﻟﻜﺴل ‪.‬‬

‫ﻭﻓﻰ ﺍﻟﺤﺩﻴﺙ ‪:‬‬

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 ‫" ﻜل ﻤﻴﺴﺭ ﻟﻤﺎ ﺨﻠﻕ ﻟﻪ ‪ ،‬ﻓﺄﻤﺎ ﻤﻥ ﻜﺎﻥ ﻤﻥ ﺃﻫل ﺍﻟﺴﻌﺎﺩﺓ ﻓﺴﻴﻴﺴﺭ‬

‫ﻟﻌﻤل ﺃﻫل ﺍﻟﺴﻌﺎﺩﺓ ‪ ،‬ﻭﺃﻤﺎ ﻤﻥ ﻜﺎﻥ ﻤﻥ ﺃﻫل ﺍﻟﺸﻘﺎﻭﺓ ﻓﺴﻴﻴﺴﺭ ﻟﻌﻤل‬

‫ﺃﻫل ﺍﻟﺸﻘﺎﻭﺓ ‪ ،‬ﺜﻡ ﻗﺭﺃ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪:‬‬

‫) ﻓﺄﻤﺎ ﻤﻥ ﺃﻋﻁﻰ ﻭﺍﺘﻘﻰ ﻭﺼﺩﻕ ﺒﺎﻟﺤﺴﻨﻰ ﻓﺴﻨﻴﺴﺭﻩ ﻟﻠﻴﺴﺭﻯ ‪ ،‬ﻭ‬

‫ﺃﻤﺎ ﻤﻥ ﺒﺨل ﻭ ﺍﺴﺘﻐﻨﻰ ﻭ ﻜﺫﺏ ﺒﺎﻟﺤﺴﻨﻰ ﻓﺴﻨﻴﺴﺭﻩ ﻟﻠﻌﺴﺭﻯ ( "‬

‫ﺍﻵﻴﺔ ﻤﻥ ﺴﻭﺭﺓ ﺍﻟﻠﻴل ‪..‬‬

‫‪ ...‬ﺃﻭ ﻜﻤﺎ ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻓﺎﻟﺤﻤﺩ ﺩﺍﺌﻤﺎﹰ ﷲ ﺤﻴﺙ ﺨﻠﻕ ﺍﻟﻌﻤل ﻭﺃﻋﻁﺎﻨﺎ ﻋﻠﻴﻪ ﻏﺎﻴﺔ ﺍﻟﻤﻨﻰ‬

‫ﻭﺍﻷﻤل ‪ ،‬ﻜﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻰ ﺫﻟﻙ ﺍﻟﺤﻜﻤﺎﺀ‬

‫] ﺇﺫﺍ ﺃﺭﺍﺩ ﺴﺒﺤﺎﻨﻪ ﺃﻥ ﻴﻅﻬﺭ ﻓﻀﻠﻪ ﻋﻠﻴﻙ ﺨﻠﻕ ﻓﻴﻙ ﻭﻨﺴﺏ ﺇﻟﻴﻙ‬

‫[‬

‫ﻴﻌﻨﻰ ﻴﻬﺩﻴﻙ ﻭ ﻴﻭﻓﻘﻙ ﻟﻠﻁﺎﻋﺎﺕ ﻭ ﻴﻘﻭﻴﻙ ﻭ ﻴﻘﺩﺭﻫﺎ ﻟﻙ ‪...‬‬

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 ‫ﻓﺎﻟﻬﺩﺍﻴﺔ ﻤﻥ ﻓﻀﻠﻪ ﻭ ﻟﻴﺴﺕ ﺤﻘﺎ ﻟﻙ ‪ ،‬ﻜﻤﺎ ﻋﻨﺩ ﺃﻫل ﺍﻟﺴﻨﺔ ‪:‬‬

‫ﺃﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻴﻬﺩﻯ ﻓﻀﻼ ‪ ،‬ﻭ ﻴﻀل ﻋﺩﻻ ‪ ..‬ﻴﻌﻨﻰ ﻤﻥ ﺍﻫﺘﺩﻯ‬

‫ﻓﺒﻔﻀﻠﻪ ﻭ ﻤﻨﻪ ﻭﻜﺭﻤﻪ ﺴﺒﺤﺎﻨﻪ ‪ ،‬ﻭ ﻤﻥ ﻀل ﻓﻬﻭ ﻤﺴﺘﺤﻕ ﻟﻠﻀﻼل‬

‫‪،‬‬

‫‪ ) .....‬ﻭﻻ ﻴﻅﻠﻡ ﺭﺒﻙ ﺃﺤﺩﺍ ‪.(..‬‬

‫ﺜﻡ ﻴﻨﺒﻐﻰ ﻟﻙ ﺃﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﺘﺘﺄﺩﺏ ﻤﻊ ﺍﻟﻤﻠﻙ ﺍﻟﺩﻴﺎﻥ ‪ ،‬ﻓﻼ ﺘﻨﺴﺏ‬

‫ﺇﻟﻴﻪ ﺍﻟﻨﻘﺹ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻭﺇﻨﻤﺎ ﺃﻏﻭﺘﻙ ﻨﻔﺴﻙ ﻭﺍﻟﺸﻴﻁﺎﻥ ‪ ،‬ﻗﺎل ﺘﻌﺎﻟﻰ‬

‫‪ ) :‬ﻓﻼ ﺘﻐﺭﻨﻜﻡ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ ﻭﻻ ﻴﻐﺭﻨﻜﻡ ﺒﺎﷲ ﺍﻟﻐﺭﻭﺭ ( ‪.‬‬

‫ﻓﻌﻠﻴﻙ ﺃﻴﻬﺎ ﺍﻟﻌﺒﺩ ﺇﺫﺍ ﻋﻤﻠﺕ ﺤﺴﻨﺔ ﺃﻥ ﺘﺴﺘﺤﻀﺭ ﻤﻌﻨﻰ ‪:‬‬

‫ﻴﺎ ﺭﺏ ﺒﻔﻀﻠﻙ ﺍﺴﺘﻌﻤﻠﺕ ﻭﺃﻨﺕ ﺃﻋﻨﺕ ﻭﺃﻨﺕ ﺴﻬﻠﺕ ‪ ،‬ﻟﻴﺸﻜﺭ ﺍﷲ‬

‫ﺫﻟﻙ ﻟﻙ‬

‫ﻭﺘﺤﺴﺏ ﻟﻙ ﺃﻨﻙ ﺃﻁﻌﺕ ﻭﺘﻘﺭﺒﺕ ‪.‬‬

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 ‫ﻭﺇﺫﺍ ﻨﻅﺭﺕ ﺇﻟﻰ ﻨﻔﺴﻙ ﻭﻗﻠﺕ ﺃﻨﺎ ﻋﻤﻠﺕ ﻭﺃﻨﺎ ﺃﻁﻌﺕ ﻭﺃﻨﺎ ﺘﻘﺭﺒﺕ‬

‫ﺃﻋﺭﺽ ﺍﷲ ﻋﻨﻙ ﻜﻤﻥ ﻴﻘﻭل ﻟﻙ ‪ :‬ﻴﺎ ﻋﺒﺩﻯ ﺃﻨﺎ ﻭﻓﻘﺕ ﻭﺃﻨﺎ ﺃﻋﻨﺕ‬

‫ﻭﺃﻨﺎ ﺴﻬﻠﺕ ‪.‬‬

‫ﻭﺇﺫﺍ ﻋﻤل ﺴﻴﺌﺔ ﻭﻗﺎل ﻴﺎ ﺭﺏ ﺃﻨﺕ ﻗﺩﺭﺕ ﻭﺃﻨﺕ ﻗﻀﻴﺕ ﻭﺃﻨﺕ ﺤﻜﻤﺕ‬

‫‪ ،‬ﻏﻀﺏ ﺍﻟﻤﻭﻟﻰ ﺠﻠﺕ ﻗﺩﺭﺘﻪ ﻋﻠﻴﻪ ‪ ،‬ﻜﻤﻥ ﻴﻘﻭل ﻟﻪ ‪ :‬ﻴﺎ ﻋﺒﺩﻯ ﺒل‬

‫ﺃﻨﺕ ﺃﺴﺄﺕ ﻭﺃﻨﺕ ﺠﻬﻠﺕ ﻭﺃﻨﺕ ﻋﺼﻴﺕ ‪.‬‬

‫ﻭﺇﺫﺍ ﻗﺎل ﻴﺎ ﺭﺏ ﺃﻨﺎ ﻅﻠﻤﺕ ﻭﺃﻨﺎ ﺃﺴﺄﺕ ﻭﺃﻨﺎ ﺠﻬﻠﺕ ‪..‬‬

‫ﺘﺎﺏ ﺍﷲ ﺘﻌﺎﻟﻰ ﻋﻠﻴﻪ ﻜﻤﻥ ﻴﻘﻭل ﻟﻪ ‪ :‬ﻭ ﺃﻨﺎ ﻏﻔﺭﺕ ﻭ ﺭﺤﻤﺕ ﻭ‬

‫ﺴﺘﺭﺕ‬

‫] ﻻ ﻨﻬﺎﻴﺔ ﻟﻤﺫﺍﻤﻙ ﺇﻥ ﺃﺭﺠﻌﻙ ﺇﻟﻴﻙ ‪ ،‬ﻭﻻ ﺘﻔﺭﻍ ﻤﺩﺍﺌﺤﻙ ﺇﻥ ﺃﻅﻬﺭ‬

‫ﺠﻭﺩﻩ ﻋﻠﻴﻙ [‪.‬‬

‫ﻴﻌﻨﻰ ﻟﻭ ﻭﻜﻠﺕ ﻟﻨﻔﺴﻙ ﻭ ﻫﻭﺍﻙ ﺼﺭﺕ ﻗﺒﻴﺤﺎ ‪ ،‬ﻭ ﻟﻭ ﺃﻜﺭﻤﺕ‬

‫ﺒﺘﻭﻓﻴﻕ ﺍﷲ ﺘﻌﺎﻟﻰ ﺼﺭﺕ ﻤﻠﻴﺤﺎ ‪..‬‬

‫ﺇﻥ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻫﻭﺍﻥ‬ ‫ﻻ ﺘﺘﺒﻊ ﺍﻟﻨﻔﺱ ﻓﻰ ﻫﻭﺍﻫﺎ‬

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 ‫ﻓﺘﻨﺒﻪ ﺃﻥ ﺘﺴﻘﻁ ﺃﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺇﻥ ﺭﺩﻙ ﺇﻟﻰ ﻨﻔﺴﻙ ﻭﺤﻜﻤﻬﺎ ﻓﻴﻙ ‪،‬‬

‫ﻭﺘﺭﻜﻙ ﻤﻊ ﻫﻭﺍﻙ ‪ ،‬ﻷﻥ ﺫﻟﻙ ﻤﻥ ﻋﻼﻤﺔ ﺍﻹﻫﻤﺎل ﻭﺴﻘﻭﻁﻙ ﻤﻥ‬

‫ﻋﻴﻥ ﺍﻟﻜﺒﻴﺭ ﺍﻟﻤﺘﻌﺎل ‪ ،‬ﻭﺍﻟﻌﻴﺎﺫ ﺒﺎﷲ ﻤﻥ ﻜل ﺨﺴﺭ ﻭﻭﺒﺎل ‪.‬‬

‫ﻭﻤﻥ ﺍﻟﺩﻋﺎﺀ ‪:‬‬

‫" ﺇﻥ ﺘﻜﻠﻨﻰ ﺇﻟﻰ ﻨﻔﺴﻰ ﺘﻜﻠﻨﻰ ﺇﻟﻰ ﻀﻌﻑ ﻭﻋﻭﺯ ﻭﺫﻨﺏ ﻭﺨﻁﻴﺌﺔ ‪،‬‬

‫ﻭﺇﻨﻰ ﻻ ﺃﺜﻕ ﺇﻻ ﺒﺭﺤﻤﺘﻙ " ‪.‬‬

‫ﻭﻜﻴﻔﻴﺔ ﺍﻟﺘﻌﻠﻕ ﺒﺄﻭﺼﺎﻑ ﺍﻟﺤﻕ ‪:‬‬

‫ﻭﻫﻭ ﺃﻥ ﺘﻠﺘﺠﺊ ﻓﻰ ﺃﻤﻭﺭﻙ ﺇﻟﻴﻪ ‪ ،‬ﻭﺘﻌﺘﻤﺩ ﻓﻰ ﺤﻭﺍﺌﺠﻙ ﻋﻠﻴﻪ ‪،‬‬

‫ﻭﺘﺭﻓﺽ ﻜل ﻤﺎ ﺴﻭﺍﻩ ‪ ،‬ﻭﻻ ﺘﺭﻯ ﻓﻰ ﺍﻟﻭﺠﻭﺩ ﺇﻻ ﺇﻴﺎﻩ ‪ ،‬ﻓﺈﺫﺍ ﻨﻅﺭﺕ‬

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 ‫ﺇﻟﻰ ﻋﺯﻩ ﻭﻜﺒﺭﻴﺎﺌﻪ ﻭﻋﻅﻤﺘﻪ ﺘﻌﺯﺯﺕ ﺒﻪ ﻭﻟﻡ ﺘﻌﺯﺯ ﺒﻐﻴﺭﻩ ‪ ،‬ﻭﺼﻐﺭ‬

‫ﻓﻰ ﻋﻴﻨﻙ ﺩﻭﻨﻪ ﻜل ﺸﺊ ‪ ،‬ﻭﺇﺫﺍ ﻨﻅﺭﺕ ﺇﻟﻰ ﻭﺼﻔﻪ ﺘﻌﺎﻟﻰ ﺒﺎﻟﻐﻨﻰ‬

‫ﺘﻌﻠﻘﺕ ﺒﻐﻨﺎﻩ ‪ ،‬ﻭﺍﺴﺘﻐﻨﻴﺕ ﻋﻤﺎ ﺴﻭﺍﻩ ‪ ،‬ﻭﻟﻡ ﺘﻔﺘﻘﺭ ﺇﻟﻰ ﺸﺊ ‪،‬‬

‫ﻭﺍﺴﺘﻐﻨﻴﺕ ﺒﻪ ﻋﻥ ﻜل ﺸﺊ ‪ ،‬ﻭﺇﺫﺍ ﻨﻅﺭﺕ ﺇﻟﻰ ﻭﺼﻔﻪ ﺘﻌﺎﻟﻰ ﺒﺎﻟﻘﺩﺭﺓ‬

‫ﻭﺍﻟﻘﻭﺓ ﻟﻡ ﺘﻠﺘﺠﺊ ﻓﻰ ﺤﺎل ﻋﺠﺯﻙ ﻭﻀﻌﻔﻙ ﺇﻻ ﺇﻟﻰ ﻗﺩﺭﺘﻪ ﻭﻗﻭﺘﻪ ‪،‬‬

‫ﻭﺍﺴﺘﻀﻌﻔﺕ ﻜل ﺸﺊ ‪ ،‬ﻭﺇﺫﺍ ﻨﻅﺭﺕ ﺇﻟﻰ ﺴﻌﺔ ﻋﻠﻤﻪ ﻭﺇﺤﺎﻁﺘﻪ‬

‫ﺍﻜﺘﻔﻴﺕ ﺒﻌﻠﻤﻪ ‪.‬‬

‫‪.....‬‬

‫ﻭﻜﺎﻥ ﺍﻟﺤﻜﻤﺎﺀ ﻴﻘﻭﻟﻭﻥ ‪:‬‬

‫ﺃﻫل ﺍﻟﺩﻨﻴﺎ ﻴﺘﻨﺎﻓﺴﻭﻥ ﻓﻰ ﺍﻟﻌﻠﻭ ‪ ،‬ﺃﻴﻬﻡ ﻴﻜﻭﻥ ﺃﻋﻠﻰ ﻤﻥ ﺍﻵﺨﺭ ‪،‬‬

‫ﻭﺃﻫل ﺍﻷﺨﺭﺓ ﻴﺘﻨﺎﻓﺴﻭﻥ ﻓﻰ ﺍﻟﺤﻨﻭ ﺃﻴﻬﻡ ﺃﺤﻨﻰ ﻤﻥ ﺍﻵﺨﺭ ﺍ‪.‬ﻫـ‬

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 ‫ﻴﻌﻨﻰ ‪ :‬ﺃﻴﻬﻡ ﻴﺘﻭﺍﻀﻊ ﺃﻜﺜﺭ ﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﺜﻡ ﻴﻜﻭﻥ ﺫﻟﻴﻼ ﻋﻠﻰ‬

‫ﺍﻟﻤﺅﻤﻨﻴﻥ ﻜﻤﺎ ﻭﺼﻔﻪ ﺍﻟﻘﺭﺀﺍﻥ ﺍﻟﻜﺭﻴﻡ ) ﺃﺫﻟﺔ ﻋﻠﻰ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺃﻋﺯﺓ‬

‫ﻋﻠﻰ ﺍﻟﻜﺎﻓﺭﻴﻥ (‬

‫ﻓﺎﻟﻌﺒﺩ ﻓﻰ ﺃﻤﺎﻥ ﻤﺎ ﺩﺍﻡ ﻋﺒﺩﺍ ﺤﻨﻴﻔﺎ ﻤﺘﻭﺍﻀﻌﺎ‬

‫ﻓﺈﻥ ﺃﻅﻬﺭ ﺃﻭﺼﺎﻑ ﺍﻟﺭﺒﻭﺒﻴﺔ ﻓﻘﺩ ﺘﻌﺩﻯ ﻁﻭﺭﻩ ‪ ،‬ﻭﺠﻬل ﻗﺩﺭﻩ ‪،‬‬

‫ﻓﻼﺒﺩ ﺃﻥ ﺘﺅﺩﺒﻪ ﺍﻟﻘﺩﺭﺓ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﺃﻭ ﻓﻰ ﺍﻷﺨﺭﺓ ‪.‬‬

‫ﻓﻤﻥ ﺭﺤﻤﺘﻪ ﺴﺒﺤﺎﻨﻪ ﺃﻥ ﻋﻠﻤﻙ ﺍﻷﺩﺏ ﻤﻌﻪ ﻟﺘﺘﺠﻨﺏ ﻏﻀﺒﻪ ﻭ ﻋﻘﺎﺒﻪ‬

‫‪ ،‬ﻭ ﻟﻜﻰ ﻻ ﺘﻜﻭﻥ ﻤﻔﺘﺭﻴﺎ ﻤﺩﻋﻴﺎ ‪.‬‬

‫‪ ] :‬ﻤﻨﻌﻙ ﺃﻥ ﺘﺩﻋﻲ ﻤﺎ ﻟﻴﺱ ﻟﻙ ﻤﻤﺎ ﻫﻭ ﻟﻠﻤﺨﻠﻭﻗﻴﻥ ‪ ،‬ﺃﻓﻴﺒﻴﺢ ﻟﻙ‬

‫ﺃﻥ ﺘﺩﻋﻲ ﻭﺼﻔﻪ ﻭﻫﻭ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ [ ‪.‬‬

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 ‫ﻓﻼ ﺘﺘﻜﺒﺭﻥ ﺒﻤﻨﺼﺏ ﺃﻭ ﺭﻴﺎﺴﺔ ﻭ ﻻ ﺴﻴﺎﺭﺓ ﺃﻭ ﺤﺴﺏ ‪ ،‬ﻭ ﺇﻻ ﻓﻘﺩ‬

‫ﻫﺘﻜﺕ ﺤﺭﻤﺔ ‪ ،‬ﻭ ﺘﺤﻤل ﻏﻴﺭﺓ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻭ ﻫﻰ ﻜﻤﺎ ﺘﻌﻠﻤﻨﺎ )‬

‫ﻏﻴﺭﺓ ﺍﷲ ﺃﻥ ﺘﻨﺘﻬﻙ ﻤﺤﺎﺭﻤﻪ (‬

‫ﻭﻤﻥ ﻏﻴﺭﺘﻪ ﺴﺒﺤﺎﻨﻪ ﺃﻥ ﺍﺨﺘﺹ ﺒﺄﻭﺼﺎﻑ ﺍﻟﺭﺒﻭﺒﻴﺔ ‪ ،‬ﻭﻨﻬﺎﻨﺎ ﻋﻥ‬

‫ﺇﻅﻬﺎﺭﻫﺎ ﻭﺍﻟﺘﺤﻠﻰ ﺒﻬﺎ ﺤﺎﻻ ﺃﻭ ﻤﻘﺎﻻ ‪ ،‬ﻭﺫﻟﻙ ﻜﺎﺘﺼﺎﻑ ﺍﻟﻌﺒﺩ ﺒﺎﻟﻌﺯ‬

‫ﻭﺍﻟﻌﻅﻤﺔ ﻭﺍﻟﻜﺒﺭ ‪ ،‬ﻭﻁﻠﺏ ﺍﻟﺭﻴﺎﺴﺔ ﻭﺍﻟﻌﻠﻭ ‪ ،‬ﺃﻭ ﺇﺩﻋﺎﺀ ﺫﻟﻙ ﺒﺎﻟﻤﻘﺎل‬

‫‪ .‬ﻓﺈﻥ ﻓﻌل ﺸﻴﺌﺎﹰ ﻤﻥ ﺫﻟﻙ ﺍﺴﺘﺤﻕ ﻤﻥ ﺍﷲ ﺍﻟﻁﺭﺩ ﻭﺍﻟﻨﻜﺎل ‪ ،‬ﻓﻔﻰ‬

‫ﺍﻟﺤﺩﻴﺙ ﺍﻟﻘﺩﺴﻰ ﻋﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﻴﻘﻭل‬

‫ﺍﷲ ﺘﺒﺎﺭﻙ ﻭﺘﻌﺎﻟﻰ ‪ :‬ﺍﻟﻜﺒﺭﻴﺎﺀ ﺭﺩﺍﺌﻰ ‪ ،‬ﻭﺍﻟﻌﻅﻤﺔ ﺇﺯﺍﺭﻯ ‪ ،‬ﻓﻤﻥ‬

‫ﻨﺎﺯﻋﻨﻰ ﻭﺍﺤﺩﺍﹰ ﻤﻨﻬﻤﺎ ﻗﺼﻤﺘﻪ " ‪.‬‬

‫ﻭ ﻗﺩ ﺭﺃﻴﻨﺎ ﻓﺭﻋﻭﻥ ﻴﺘﺒﺎﻫﻰ ﺒﻘﺼﻭﺭﻩ ‪ ،‬ﻭ ﺍﻟﻌﺠﺏ ﺃﻥ ﻨﺭﻯ ﺘﺎﻓﻬﻴﻥ‬

‫ﺍﻟﻴﻭﻡ ﻴﺘﺒﺎﻫﻭﻥ ﺒﺄﻤﻭﺭ ﺘﺎﻓﻬﺔ ﺤﺘﻰ ﺒﻤﻘﺎﻴﻴﺱ ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﻭ ﻴﺘﻜﺒﺭﻭﻥ‬

‫ﻋﻠﻰ ﻤﻥ ﻴﻜﻨﺱ ﺍﻟﺸﺎﺭﻉ ‪،‬ﻭﻋﻠﻰ ﻤﻥ ﻴﺭﺍﻓﻘﻬﻡ ﺍﻟﻁﺭﻴﻕ ‪ ،‬ﻷﻨﻬﻡ ﺃﻜﺜﺭ‬

‫ﻤﺎﻻ ﻭ ﺃﻨﻅﻑ ﺜﻴﺎﺒﺎ ‪ ..‬ﺒل ﺒﻌﻀﻬﻡ ﻴﻅﻥ ﻨﻔﺴﻪ ﻋﻅﻴﻤﺎ ﻟﻭ ﺘﻜﻠﻡ ﻓﻰ‬

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 ‫ﻫﺎﺘﻑ ﻤﺤﻤﻭل ‪ ...‬ﻓﻬﻭ ﻟﻴﺱ ﻜﺒﺭﺍ ﻓﻘﻁ ‪ ،‬ﺒل ﻜﺒﺭ ﻭ ﺒﻠﻪ ‪ ،‬ﻭ ﺇﻨﺎ ﷲ‬

‫ﻭ ﺇﻨﺎ ﺇﻟﻴﻪ ﺭﺍﺠﻌﻭﻥ‬

‫ﺍﻟﺤﺭﻴﺔ ‪:‬‬

‫] ﺘﻨﺒﻴﻪ [‬

‫ﺍﻋﻠﻡ ﺭﺤﻤﻙ ﺍﷲ ﻭﻭﻓﻘﻙ ﻟﻠﺘﺴﻠﻴﻡ ﻟﺸﺭﻋﻪ ‪ ،‬ﺃﻥ ﺍﻟﺤﺭﻴﺔ ﺇﺫﺍ ﺘﺤﻘﻘﺕ‬

‫ﻓﻰ ﺍﻟﺒﺎﻁﻥ ﻻﺒﺩ ﻤﻥ ﺭﺸﺤﺎﺕ ﺘﻅﻬﺭ ﻋﻠﻰ ﺍﻟﻅﺎﻫﺭ ‪:‬‬

‫ﻓﻜل ﺇﻨﺎﺀ ﺒﺎﻟﺫﻯ ﻓﻴﻪ ﻴﺭﺸﺢ‬

‫ﻭﺼﺎﺤﺏ ﺍﻟﻜﻨﺯ ﻻﺒﺩ ﺃﻥ ﻴﻅﻬﺭ ﻋﻠﻴﻪ ﺍﻟﺴﺭﻭﺭ ‪ ،‬ﻭﺼﺎﺤﺏ ﺍﻟﻐﻨﻰ ﻴﺨﻠﻭ‬

‫ﻤﻥ ﺒﻬﺠﺔ ﻭﺤﺒﻭﺭ ‪ ،‬ﻓﻤﻬﻤﺎ ﺃﺨﻔﻴﺕ ﺴﻴﻅﻬﺭ‬

‫ﻜﻤﺎ ﻗﺎل ﺍﻟﺸﺎﻋﺭ ‪:‬‬

‫ﻭﻤﻬﻤﺎ ﺘﻜﻥ ﻋﻨﺩ ﺍﻤﺭﺉ ﻤﻥ ﺨﻠﻴﻘﺔ‬

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 ‫ﻭﺇﻥ ﺨﺎﻟﻬﺎ ﺘﺨﻔﻰ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺘﻌﻠﻡ‬

‫ﻤﻥ ﻓﺎﺘﻪ ﻤﻨﻙ ﻭﺼل ﺤﻅﻪ ﺍﻟﻨﺩﻡ‬

‫ﻭﻤﻥ ﺘﻜﻥ ﻫﻤﻪ ﺘﺴﻤﻭ ﺒﻪ ﺍﻟﻬﻤﻡ‬

‫ﻭﺍﻟﺴﻤﻊ ﺇﻥ ﺠﺎل ﻓﻴﻪ ﻤﻥ ﻴﺤﺩﺜﻪ‬

‫ﺴﻭﻯ ﺤﺩﻴﺜﻙ ﺃﻤﺴﻰ ﻭﻗﺭﻩ‬

‫ﺍﻟﺼﻤﻡ‬

‫ﻓﻰ ﻜل ﺠﺎﺭﺤﺔ ﻋﻴﻥ ﺃﺭﺍﻙ ﺒﻬﺎ‬

‫ﻤﻨﻰ ﻭﻓﻰ ﻜل ﻋﻀﻭ ﺒﺎﻟﺜﻨﺎﺀ‬

‫ﻓﻡ‬

‫ﻓﺈﻥ ﺘﻜﻠﻤﺕ ﻟﻡ ﺃﻨﻁﻕ ﺒﻐﻴﺭﻜﻡ‬

‫ﻭﻜل ﻗﻠﺒﻰ ﻤﺸﻐﻭﻑ‬

‫ﺒﺤﺒﻜﻡ‬

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 ‫ﻨﺴﻴﺕ ﻜل ﻁﺭﻴﻕ ﻜﻨﺕ ﺃﻋﺭﻓﻬﺎ‬

‫ﺇﻻ ﻁﺭﻴﻘﺎﹰ ﺘﺅﺩﻴﻨﻰ ﻟﺭﺒﻌﻜﻡ‬

‫ﻓﻤﺎ ﺍﻟﻤﻨﺎﺯل ﻟﻭﻻ ﺃﻥ ﺃﺫﻜﺭﻙ ﺒﻬﺎ‬

‫ﻭﻤﺎ ﺍﻟﺩﻴﺎﺭ ﻭﻤﺎ ﺍﻷﻁﻼل ﻭﺍﻟﺨﻴﻡ‬

‫ﻟﻭﻻﻙ ﻤﺎ ﺸﺎﻗﻨﻰ ﺭﺒﻊ ﻭﻻ ﻁﻠل‬

‫ﻭﻻ ﺴﻌﺕ ﺒﻰ ﺇﻟﻰ ﻨﺤﻭ ﺍﻟﺤﻤﻰ ﻗﺩﻡ‬

‫‪......................................‬‬

‫ﻓﻤﺘﻰ ﻨﺼﺭ ﺍﷲ ‪ ..‬ﻤﺘﻰ ﻴﻨﺯل ؟‬

‫ﻤﺘﻰ ﺘﻨﺘﺼﺭ ﺍﻟﻘﻠﺔ ﻋﻠﻰ ﺍﻟﻜﺜﺭﺓ ؟ ﻭ ﺘﺨﺭﻕ ﺍﻹﺭﺍﺩﺓ ﺍﻟﻌﺎﺩﺓ ؟‬

‫ﻴﻌﻨﻰ ﻤﺘﻰ ﺘﺨﺭﻕ ﺍﻹﺭﺍﺩﺓ ﺍﻟﺭﺒﺎﻨﻴﺔ ﺍﻟﻌﺎﺩﺓ ﺍﻟﺒﺸﺭﻴﺔ ﻭ ﺍﻟﺤﺴﺎﺒﺎﺕ‬

‫ﺍﻟﺩﻨﻴﻭﻴﺔ ؟ ‪ ،‬ﻭﻤﺘﻰ ﻴﻨﺘﺼﺭ ﺍﻟﻀﻌﻔﺎﺀ ﺒﻔﻀل ﺍﷲ ؟‬

‫] ﻜﻴﻑ ﺘﺨﺭﻕ ﻟﻙ ﺍﻟﻌﻭﺍﺌﺩ ‪ ،‬ﻭﺃﻨﺕ ﻟﻡ ﺘﺨﺭﻕ ﻤﻥ ﻨﻔﺴﻙ ﺍﻟﻌﻭﺍﺌﺩ [ ‪.‬‬

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 ‫ﻴﻌﻨﻰ ﺤﻴﻥ ﻨﺘﺤﺭﺭ ﻤﻥ ﺤﻅ ﻨﻔﻭﺴﻨﺎ ﻭ ﻨﻨﺼﺭ ﺭﺒﻨﺎ ‪ ،‬ﺴﻴﻨﺼﺭﻨﺎ ﺭﺒﻨﺎ‬

‫ﺴﺒﺤﺎﻨﻪ ‪ ...‬ﻭ ﺤﻴﻥ ﺘﻜﻭﻥ ﺍﻟﺩﻨﻴﺎ ﻭ ﻋﻭﺍﺌﺩﻫﺎ ﻫﻰ ﻫﻤﻨﺎ ‪ ،‬ﻓﻼ ﺘﺴل‬

‫ﻋﻥ ﻤﺼﻴﺒﺘﻨﺎ ‪.‬‬

‫ﺍﻟﻌﻭﺍﺌﺩ ‪:‬‬

‫ﻜل ﻤﺎ ﺘﻌﻭﺩﺘﻪ ﺍﻟﻨﻔﺱ ﻭﺍﺴﺘﻤﺭﺕ ﻋﻠﻴﻪ ‪ ،‬ﺤﺘﻰ ﺼﻌﺏ ﺨﺭﻭﺠﻬﺎ ﻋﻨﻪ‬

‫‪ ،‬ﺴﻭﺍﺀ ﻜﺎﻥ ﻅﻠﻤﺎﻨﻴﺎﹰ ﺃﻭ ﻨﻭﺭﺍﻨﻴﺎﹰ ‪ ،‬ﻭ ﻗﺩ ﺘﻜﻭﻥ ﺨﻴﺭﺍ ﻜﺘﺘﺒﻊ ﺍﻟﻔﻀﺎﺌل‬

‫ﻭﻜﺜﺭﺓ ﺍﻟﻨﻭﺍﻓل‪.‬‬

‫ﻭﻫﻰ ﻋﻠﻰ ﻗﺴﻤﻴﻥ ‪ :‬ﻋﻭﺍﺌﺩ ﻅﺎﻫﺭﺓ ﺤﺴﻴﺔ ‪ ،‬ﻭﻋﻭﺍﺌﺩ ﺒﺎﻁﻨﺔ ﻤﻌﻨﻭﻴﺔ‬

‫‪.‬‬

‫ﻓﻤﺜﺎل ﺍﻟﻌﻭﺍﺌﺩ ﺍﻟﺤﺴﻴﺔ ‪ :‬ﻜﺜﺭﺓ ﺍﻷﻜل ﻭﺍﻟﺸﺭﺏ ﻭﺍﻟﻨﻭﻡ ﻭﺍﻟﻠﺒﺎﺱ‬

‫ﻭﺨﻠﻁﺔ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﻜﺜﺭﺓ ﺍﻟﻜﻼﻡ ﻭﺍﻟﻤﺨﺎﺼﻤﺔ ﻭﺍﻟﻌﺘﺎﺏ ﺃﻭ ﺍﻻﺴﺘﻐﺭﺍﻕ‬

‫ﻓﻰ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻭ ﺍﻟﻌﻠﻭﻡ ‪ ،‬ﻭﻏﻴﺭ ﺫﻟﻙ ‪.‬‬

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 ‫ﻭﻤﺜﺎل ﺍﻟﻌﻭﺍﺌﺩ ﺍﻟﻤﻌﻨﻭﻴﺔ ‪ :‬ﺤﺏ ﺍﻟﺠﺎﻩ ﻭﺍﻟﺭﻴﺎﺴﺔ ﻭﻁﻠﺏ ﺍﻟﺨﺼﻭﺼﻴﺔ‬

‫‪ ،‬ﻭﺤﺏ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻟﻤﺩﺡ ‪ ،‬ﻭﻜﺎﻟﺤﺴﺩ ﻭﺍﻟﻜﺒﺭ ‪ ،‬ﻭﺍﻟﻌﺠﺏ ﻭﺍﻟﺭﻴﺎﺀ ‪،‬‬

‫ﻭﺍﻟﻁﻤﻊ ﻓﻰ ﺍﻟﺨﻠﻕ ‪ ،‬ﻭﺨﻭﻑ ﺍﻟﻔﻘﺭ ﻭ ﻫﻡ ﺍﻟﺭﺯﻕ ‪ ،‬ﻭﺍﻟﻔﻅﺎﻅﺔ‬

‫ﻭﺍﻟﻘﺴﻭﺓ ‪ ،‬ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻤﺎ ﺘﻘﺩﻡ ‪.‬‬

‫ﻭ ﻋﻤﻭﻤﺎ ﺒﺨﺼﻭﺹ ﺍﻟﻌﻭﺍﺌﺩ ‪:‬‬

‫ﺇﻥ ﺃﺭﺩﺘﻡ ﺃﻥ ﺘﻜﻭﻥ ﺃﻋﻤﺎﻟﻜﻡ ﺯﻜﻴﺔ ﻭﺃﺤﻭﺍﻟﻜﻡ ﻤﺭﻀﻴﺔ ‪ ،‬ﻓﻘﻠﻠﻭﺍ ﻤﻥ‬

‫ﺍﻟﻌﻭﺍﺌﺩ ‪ ،‬ﻓﺈﻨﻬﺎ ﺘﻤﻨﻊ ﺍﻟﻔﻭﺍﺌﺩ ﺍ‪.‬ﻫـ‬

‫ﻴﻌﻨﻰ ﻻ ﺘﻜﻥ ﻤﺩﻤﻨﺎ ﻟﻠﺩﻨﻴﺎ ﻭ ﻁﻭﺍﺤﻴﻨﻬﺎ ﻭ ﺴﻭﺍﻗﻴﻬﺎ ﻭ ﺘﻨﺸﻐل ﻭ‬

‫ﺘﺩﻤﻥ ﻤﺎ ﻓﻴﻬﺎ ﻭ ﺘﻀﻌﻑ ﺃﻤﺎﻡ ﺩﻭﺍﻋﻴﻬﺎ ‪....‬ﺒل ﺘﺤﺭﺭ ﻤﻥ ﻜل ﻋﺎﺩﺓ‬

‫ﺘﻜﻥ ﺤﺭﺍ ﻭ ﺘﺴﻬل ﻋﻠﻴﻙ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭ ﻴﺘﻨﺯل ﺍﻟﻨﺼﺭ ﻋﻠﻴﻙ ﺇﻥ ﺸﺎﺀ‬

‫ﺍﷲ ‪.‬‬

‫ﻭ ﻋﻠﻴﻙ ﺒﺎﻟﺩﻋﺎﺀ ﻭ ﻟﻜﻥ ‪ ...‬ﺒﺎﻷﺩﺏ ﻭ ﺍﻟﺨﻀﻭﻉ ﻭ ﺍﻟﺘﻀﺭﻉ‬

‫ﻭ ﻜﻤﺎ ﻗﻠﻨﺎ ‪:‬‬

‫] ﻟﻴﺱ ﺍﻟﺸﺄﻥ ﻭﺠﻭﺩ ﺍﻟﻁﻠﺏ ‪ ،‬ﺇﻨﻤﺎ ﺍﻟﺸﺄﻥ ﺃﻥ ﺘﺭﺯﻕ ﺤﺴﻥ ﺍﻷﺩﺏ [‬

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 ‫ﻓﺎﻟﻁﻠﺏ ﻟﻴﺱ ﻓﻘﻁ ﺒﻠﺴﺎﻥ ﺍﻟﻤﻘﺎل ‪ ،‬ﺒل ﻤﻌﻪ ﺨﻀﻭﻉ ﺒﻠﺴﺎﻥ ﺍﻟﺤﺎل‬

‫‪،‬ﻭﻫﻭ ﺍﻻﻀﻁﺭﺍﺭ ﻭﻅﻬﻭﺭ ﺍﻟﺫﻟﺔ ﻭﺍﻻﻓﺘﻘﺎﺭ ‪.‬‬

‫ﻭﺍﻟﻌﺒﺩ ﻻ ﻴﺩﻉ ﺍﻷﺩﺏ‬ ‫ﺃﺩﺏ ﺍﻟﻌﺒﻴﺩ ﺘﺫﻟل‬

‫ﻨﺎل ﺍﻟﻤﻭﺩﺓ ﻭﺍﻗﺘﺭﺏ‬ ‫ﻓﺈﺫﺍ ﺘﻜﺎﻤل ﺫﻟﻪ‬

‫ﺤﻠﻠﺕ ﻤﺤﻠﺔ ﺍﻟﻌﺒﺩ ﺍﻟﺫﻟﻴل‬ ‫ﻭﻤﺎ ﺭﻤﺕ ﺍﻟﺩﺨﻭل ﻋﻠﻴﻪ ﺤﺘﻰ‬

‫ﻭﺼﻨﺕ ﺍﻟﻨﻔﺱ ﻋﻥ ﻗﺎل ﻭﻗﻴل‬ ‫ﻭﺃﻏﻀﺒﺕ ﺍﻟﺠﻔﻭﻥ ﻋﻠﻰ ﻗﺫﺍﻫﺎ‬

‫ﻓﺘﺼﺒﺭ ﻭ ﻜﻥ ﻤﻥ ﺍﻟﻤﺨﺒﺘﻴﻥ ﻭ ﺍﺴﺘﺒﺸﺭ ﺨﻴﺭﺍ ‪.‬‬

‫ﻭﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﺇﻥ ﺍﻟﻨﺼﺭ ﻤﻊ ﺍﻟﺼﺒﺭ ‪ ،‬ﻭﺇﻥ ﺍﻟﻔﺭﺝ‬

‫ﻤﻊ ﺍﻟﻜﺭﺏ ‪ ،‬ﻭﺇﻥ ﻤﻊ ﺍﻟﻌﺴﺭ ﻴﺴﺭﺍﹰ "‬

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 ‫ﻭﻗﺎل ﺴﻬل ﺒﻥ ﻋﺒﺩ ﺍﷲ ﻤﺎ ﺃﻅﻬﺭ ﻋﺒﺩ ﻓﺎﻗﺔ ﺇﻟﻰ ﺍﷲ ﻓﻰ ﺸﺊ ‪ ،‬ﺇﻻ‬

‫ﻗﺎل ﺍﷲ ﻟﻠﻤﻼﺌﻜﺔ ‪ :‬ﻟﻭﻻ ﺃﻨﻪ ﻴﺤﺘﻤل ﻜﻼﻤﻰ ﻷﺠﺒﺘﻪ ﻟﺒﻴﻙ ﻟﺒﻴﻙ ﺍ‪.‬ﻫـ‬

‫ﻭ ﻻ ﺘﻘﻠﻕ ﻓﻠﻴﺱ ﺍﻟﻤﻁﻠﻭﺏ ﺍﻟﻜﻤﺎل ‪:‬‬

‫] ﻟﻭ ﻜﻨﺕ ﻻ ﺘﺼل ﺇﻟﻰ ﻓﻀﻠﻪ ﺇﻻ ﺒﻌﺩ ﻓﻨﺎﺀ ﻤﺴﺎﻭﻴﻙ ‪ ،‬ﻭﻤﺤﻭ‬

‫ﺩﻋﺎﻭﻴﻙ ﻟﻡ ﺘﺼل ﺇﻟﻴﻪ ﺃﺒﺩﺍ ‪ ،‬ﻭﻟﻜﻥ ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻴﻭﺼﻠﻙ ﺇﻟﻴﻪ ﺴﺘﺭ‬

‫ﻭﺼﻔﻙ ﻭ ﺘﺎﺏ ﻋﻠﻴﻙ ﻭﻏﻁﻰ ﻨﻌﺘﻙ ) ﺃﻯ ﻏﻔﺭ ﻭﺼﻔﻙ ﺍﻟﺴﺊ ﻭ‬

‫ﻜﻔﺭﻩ ﻋﻨﻙ ( ‪ ،‬ﻓﻭﺼﻠﻙ ﺇﻟﻴﻪ ﺒﻤﺎ ﻤﻨﻪ ﺇﻟﻴﻙ ) ﺒﺭﺤﻤﺘﻪ ( ‪ ،‬ﻻ ﺒﻤﺎ‬

‫ﻤﻨﻙ ﺇﻟﻴﻪ ) ﻭ ﻟﻴﺱ ﺒﻤﺤﺽ ﻋﻤﻠﻙ ( [ ‪.‬‬

‫‪...‬ﻓﻘﻁ ‪ ،‬ﻓﻭﺽ ﺍﻷﻤﺭ ﻭ ﺘﺨﻠﺹ ﻤﻥ ﺍﻟﺭﻏﺒﺔ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﻭ ﺘﻭﻜل‬

‫ﻋﻠﻴﻪ ﺴﺒﺤﺎﻨﻪ ‪..‬‬

‫ﻻ ﻴﺼل ﺍﻟﻌﺒﺩ ﺇﻟﻰ ﺭﺘﺒﺔ ﺍﻟﺼﺩﻴﻘﻴﻥ ﻭ ﻤﻌﻪ ﺸﻬﻭﺓ ﻤﻥ ﺸﻬﻭﺍﺘﻪ ‪ ،‬ﺃﻭ‬

‫ﺘﺩﺒﻴﺭ ﻤﻥ ﺘﺩﺒﻴﺭﺍﺘﻪ ‪ ،‬ﻭﺍﺨﺘﻴﺎﺭ ﻤﻥ ﺍﺨﺘﻴﺎﺭﺍﺘﻪ ﺍ‪.‬ﻫـ‬

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 ‫ﻭﻫﺫﻩ ﺍﻟﺘﺼﻔﻴﺔ ﻟﻴﺴﺕ ﻫﻰ ﻤﻥ ﻓﻌل ﺍﻟﻌﺒﺩ ﻭﻜﺴﺒﻪ ‪ ،‬ﻭﺇﻨﻤﺎ ﻫﻰ‬

‫ﺒﺴﺎﺒﻕ ﻋﻨﺎﻴﺔ ﺭﺒﻪ ‪.‬‬

‫ﻓﺤﻴﻨﺌﺫ ﺘﻔﻨﻰ ﺍﻟﻤﺴﺎﻭﻯ ﻭﺘﻤﺘﺤﻕ ﺍﻟﺩﻋﺎﻭﻯ ‪ ،‬ﻓﻴﺤﺼل ﺍﻟﻭﺼﻭل ‪،‬‬

‫ﻭﻴﺒﻠﻎ ﺍﻟﻤﺄﻤﻭل ‪ ،‬ﺒﻤﺎ ﻤﻥ ﺍﷲ ﺇﻟﻰ ﺍﻟﻌﺒﺩ ﻤﻥ ﺴﺎﺒﻕ ﺍﻟﻌﻨﺎﻴﺔ ﻭﺍﻟﻭﺩﺍﺩ ‪،‬‬

‫ﻻ ﺒﻤﺎ ﻤﻥ ﺍﻟﻌﺒﺩ ﺇﻟﻰ ﺍﷲ ﻤﻥ ﺍﻟﻜﺩ ﻭﺍﻻﺠﺘﻬﺎﺩ ‪.‬‬

‫ﻭﺇﻥ ﺸﺌﺕ ﻗﻠﺕ ‪ :‬ﻓﻨﺎﺀ ﺍﻟﻤﺴﺎﻭﻯ ﻫﻭ ﺍﻟﺘﻁﻬﻴﺭ ﻤﻥ ﺃﻭﺼﺎﻑ ﺍﻟﺒﺸﺭﻴﺔ‬

‫ﺍﻟﻘﺎﺼﺭﺓ ‪ ،‬ﻭﻫﻰ ﺍﻷﺨﻼﻕ ﺍﻟﻤﺫﻤﻭﻤﺔ ﻤﻥ ﺤﻴﺙ ﻫﻰ ‪ ،‬ﻭﻤﺤﻭ‬

‫ﺍﻟﺩﻋﺎﻭﻯ ‪ ،‬ﻭﻫﻭ ﺍﻟﺘﺒﺭﻯ ﻤﻥ ﺍﻟﺤﻭل ﻭﺍﻟﻘﻭﺓ ‪ ،‬ﺒﺤﻴﺙ ﻻ ﻴﺭﻯ ﻟﻨﻔﺴﻪ‬

‫ﻓﻌﻼ ﻭﻻ ﺘﺭﻜﺎ ‪ ،‬ﻭﻻ ﻨﻘﺼﺎ ﻭﻻ ﻜﻤﺎﻻ ‪ ،‬ﻭﺇﻨﻤﺎ ﻫﻰ ﻏﺭﺽ ﻟﺴﻬﺎﻡ‬

‫ﺍﻷﻗﺩﺍﺭ ‪ ،‬ﺘﺠﺭﻯ ﻋﻠﻴﻬﺎ ﺃﺤﻜﺎﻡ ﺍﻟﻭﺍﺤﺩ ﺍﻟﻘﻬﺎﺭ ‪.‬‬

‫ﻓﻜﻥ ﻤﻊ ﺍﻟﺴﻨﺔ ﻭ ﺍﺼﺤﺏ ﻨﺼﺎﺌﺢ ﺍﻟﺤﺒﻴﺏ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻰ‬

‫ﻨﻬﺎﺭﻙ ﻭ ﻟﻴﻠﻙ ‪ ،‬ﻓﺈﻥ ﻓﻌﻠﺕ ﻓﻘﺩ ﻟﺯﻤﺕ ﺍﻷﺩﺏ ﻤﻌﻪ ‪ ،‬ﻓﻤﺎ ﺯﺍل ﻋﻤﻠﻙ‬

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 ‫ﺍﻟﺼﺎﻟﺢ ﻴﺴﻴﺭ ﺒﻙ ﺤﺘﻰ ﻗﺎل ﻟﻙ ‪ :‬ﻫﺎ ﺃﻨﺕ ﻭﺭﺒﻙ‪ )...‬ﻭ ﻻ ﻴﺯﺍل‬

‫ﻋﺒﺩﻯ ﻴﺘﻘﺭﺏ ﺇﻟﻰ ﺒﺎﻟﻨﻭﺍﻓل ﺤﺘﻰ ﺃﺤﺒﻪ (‬

‫ﻓﺎﻟﺤﻤﺩ ﷲ ﻋﻠﻰ ﺤﻼﻭﺓ ﺍﻟﻁﺭﻴﻕ ﺇﻟﻴﻪ ‪ ،‬ﻭ ﺍﻟﻔﻀل ﻟﻪ‬

‫ﺒﻤﺎ ﻤﻨﻪ ﻋﻠﻴﻙ ﻤﻥ ﺍﻹﺤﺴﺎﻥ ﻭﺍﻟﻠﻁﻑ ﻭﺍﻻﻤﺘﻨﺎﻥ ‪.‬‬

‫ﻭ ﻫﻰ ﺤﻼﻭﺓ ﺘﺼﺎﺤﺏ ﺍﻟﻤﺸﻘﺔ ﺍﻟﻅﺎﻫﺭﺓ ‪..‬ﻓﺎﻟﻨﻔﺱ ﻻ ﻴﺼﻠﺤﻬﺎ‬

‫ﺍﻟﻘﻌﻭﺩ ﻭ ﺍﻟﺒﺭﻭﺩ ‪..‬‬

‫ﻭﻤﺜﺎل ﺍﻟﻨﻔﺱ ﻜﺎﻟﻔﺤﻤﺔ ﻜﻠﻤﺎ ﻏﺴﻠﺘﻬﺎ ﺒﺎﻟﺼﺎﺒﻭﻥ ﺯﺍﺩ ﺴﻭﺍﺩﻫﺎ ‪ .‬ﻓﺈﺫﺍ‬

‫ﺍﺸﺘﻌﻠﺕ ﻓﻴﻬﺎ ﺍﻟﻨﺎﺭ ﻭﻨﻔﺦ ﻓﻴﻬﺎ ﺍﻟﺭﻴﺢ ﻜﺴﺘﻬﺎ ﺍﻟﻨﺎﺭ ﻭﻟﻡ ﻴﺒﻕ ﻟﻠﻭﻥ‬

‫ﺍﻟﻔﺤﻤﺔ ﻓﻴﻬﺎ ﺃﺜﺭ‬

‫ﻭﺍﻟﻨﺎﺭ ﺍﻟﺘﻰ ﺘﺤﺭﻕ ﺍﻟﻀﻌﻑ ﺍﻟﺒﺸﺭﻯ ‪ :‬ﻫﻰ ﻤﺨﺎﻟﻔﺔ ﺍﻟﻬﻭﻯ ‪،‬‬

‫ﻭﺘﺤﻤل ﺍﻟﻨﻔﺱ ﻤﺎ ﻴﺜﻘل ﻋﻠﻴﻬﺎ ‪ .‬ﻜﺎﻟﺫل ﻭﺍﻟﻔﻘﺭ ﻭﺍﻟﺼﺒﺭ ﻭ ﻨﺤﻭﻫﻡ‬

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 ‫ﻓﺤﻴﻨﺌﺫ ﺘﺘﺭﺍﺩﻑ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻭﺍﻫﺏ ‪ ،‬ﻭﺘﻨﺎل ﺒﺫﻟﻙ ﻏﺎﻴﺔ ﺍﻟﻤﻁﺎﻟﺏ ؛‬

‫ﻭﻤﻨﺘﻬﻰ ﺍﻟﺭﻏﺎﺌﺏ ‪ ،‬ﻭﻫﻭ ﺍﻟﻭﺼﻭل ﺇﻟﻰ ﻤﺤﺒﺔ ﺍﻟﻘﺩﻭﺱ ‪ ،‬ﻭ ﺍﻟﻔﻭﺯ‬

‫ﺒﻤﺤل ﺍﻷﻨﺱ ﻭ ﺍﻟﻨﻌﻴﻡ ‪ ،‬ﺒﺸﺊ ﻤﻥ ﺍﻟﺘﻘﺭﺏ ﻤﺨﻠﺼﺔ ﷲ ﻤﻥ ﻏﻴﺭ‬

‫ﺤﻴﻠﺔ ﻭﻻ ﺍﻜﺘﺴﺎﺏ ‪ ،‬ﻭﺇﻨﻤﺎ ﻫﻭ ﻤﻨﺔ ﻤﻥ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻭﻫﺎﺏ ‪.‬‬

‫ﻓﻠﻴﺴﺕ ﺃﻋﻤﺎﻟﻙ ﺒﺸﺊ ﻴﺸﺘﺭﻯ ﺍﻟﺭﺤﻤﺔ‬

‫] ﻟﻭﻻ ﺠﻤﻴل ﺴﺘﺭﻩ ﻟﻡ ﻴﻜﻥ ﻋﻤل ﺃﻫﻼ ﻟﻠﻘﺒﻭل [‬

‫ﻗﺎل ﺒﻌﻀﻬﻡ ‪ :‬ﻤﺎ ﻫﻨﺎﻙ ﺇﻻ ﻓﻀﻠﻪ ‪ ،‬ﻭﻻ ﻨﻌﻴﺵ ﺇﻻ ﻓﻰ ﺴﺘﺭﻩ ‪ ،‬ﻭﻟﻭ‬

‫ﻜﺸﻑ ﺍﻟﻐﻁﺎﺀ ﻟﻜﺸﻑ ﻋﻥ ﺃﻤﺭ ﻋﻅﻴﻡ‬

‫‪ ....‬ﻓﻤﻥ ﻗﺼﻭﺭﻨﺎ ﻭ ﻤﻌﺎﺼﻴﻨﺎ ﺼﺎﺭ ﻟﻨﺎ ﺠﺴﻡ ﻤﻌﻴﺏ ‪ ،‬ﻭﻗﻠﺏ ﻤﻌﻴﺏ‬

‫‪ ،‬ﺃﺘﺭﻴﺩ ﺃﻥ ﻴﺨﺭﺝ ﻤﻥ ﻤﻌﻴﺒﻴﻥ ﻋﻤﻼ ﺒﻼ ﻋﻴﺏ ﺍ‪.‬ﻫـ‬

‫ﻓﻨﺤﻥ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﻋﺭﻀﺔ ﻟﻠﻌﻴﺏ ﻭ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻴﺴﺘﺭ ‪...‬ﻓﻬﻭ‬

‫ﻴﺒﺘﻠﻰ ﻭ ﻴﻌﺎﻓﻰ ‪...‬ﻭ ﻨﺤﻥ ﻨﺨﻁﺊ ﻭ ﻨﺘﻭﺏ ‪..‬ﻭ ﺍﻟﻤﻔﻠﺢ ﻤﻥ ﺍﺠﺘﻨﺏ‬

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 ‫ﺍﻟﺨﻁﺄ ﻟﻜﻰ ﻻ ﻴﻤﻭﺕ ﻋﻠﻰ ﺴﻭﺀ ﺨﺎﺘﻤﺔ ﺃﻭ ﺘﺯﻴﺩ ﻜﻔﺔ ﺴﻴﺌﺎﺘﻪ ﻓﻴﻬﻠﻙ‬

‫‪...‬‬

‫ﺍﻟﺒﻼﺀ ﻭﺍﻟﻬﻭﻯ ﻭﺍﻟﺸﻬﻭﺓ ﻤﻌﺠﻭﻨﺔ ﺒﺎﻟﺩﻨﻴﺎ ‪...‬‬

‫) ﺇﻨﺎ ﺨﻠﻘﻨﺎ ﺍﻹﻨﺴﺎﻥ ﻤﻥ ﻨﻁﻔﺔ ﺃﻤﺸﺎﺝ ﻨﺒﺘﻠﻴﻪ (‬

‫ﻭ ﻻ ﺘﻐﺘﺭ ﺒﻁﺎﻋﺔ‬

‫] ﺃﻨﺕ ﺇﻟﻰ ﺤﻠﻤﻪ ﺇﺫﺍ ﺃﻁﻌﺘﻪ ﺃﺤﻭﺝ ﻤﻨﻙ ﺇﻟﻴﻪ ﺇﺫﺍ ﻋﺼﻴﺘﻪ [ ‪.‬‬

‫ﻭﺫﻟﻙ ﻷﻥ ﺍﻟﻁﺎﻋﺔ ﺒﺴﺎﻁ ﺍﻟﻌﺯ ﻭﺍﻟﺭﻓﻌﺔ ‪ ،‬ﻭﻟﻠﻨﻔﺱ ﻓﻴﻬﺎ ﺸﻬﻭﺓ‬

‫ﻭﻤﺘﻌﺔ ‪ ،‬ﻭﻷﻥ ﺍﻟﻨﺎﺱ ﻴﻠﺤﻅﻭﻥ ﺼﺎﺤﺏ ﺍﻟﻁﺎﻋﺔ ﺍﻟﻅﺎﻫﺭﺓ ‪،‬‬

‫ﻭﻴﻨﻅﺭﻭﻨﻪ ﺒﻌﻴﻥ ﺍﻟﺘﻌﻅﻴﻡ ‪ ،‬ﻭﻴﺒﺎﺩﺭﻭﻥ ‪ ،‬ﺇﻟﻴﻪ ﺒﺎﻟﺨﺩﻤﺔ ﻭﺍﻟﺘﻜﺭﻴﻡ ‪،‬‬

‫ﻭﻜﻠﻤﺎ ﻋﻅﻡ ﻓﻰ ﻋﻴﻥ ﺍﻟﺨﻠﻕ ﺴﻘﻁ ﻤﻥ ﻋﻴﻥ ﺍﻟﺤﻕ ‪ -‬ﺇﻥ ﻜﺎﻥ ﻴﻔﺭﺡ‬

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 ‫ﺒﺫﻟﻙ ﻭﻴﻘﻨﻊ ﺒﻪ ﺩﻭﻥ ﺍﻟﻤﻠﻙ ﺍﻟﺤﻕ ‪ -‬ﺒﺨﻼﻑ ﺍﻟﻤﻌﺼﻴﺔ ‪ ،‬ﻓﺈﻨﻤﺎ ﻫﻰ‬

‫ﺒﺴﺎﻁ ﺍﻟﺫل ﻭﺍﻻﻨﻜﺴﺎﺭ ‪ ،‬ﻭﻤﺤل ﺍﻟﺴﻘﻭﻁ ﻭﺍﻻﺤﺘﻘﺎﺭ ‪.‬‬

‫ﻭ ﺭﻭﻯ ﺃﻥ ‪:‬‬

‫ﺃﻭﺤﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﺇﻟﻰ ﺒﻌﺽ ﺍﻷﻨﺒﻴﺎﺀ ﻋﻠﻴﻬﻡ ﺍﻟﺴﻼﻡ ‪ :‬ﻗل ﻟﻌﺒﺎﺩﻯ‬

‫ﺍﻟﺼﺩﻴﻘﻴﻥ ﻻ ﻴﻐﺘﺭﻭﺍ ‪ ،‬ﻓﺈﻨﻲ ﺇﻥ ﺃﻗﻡ ﻋﻠﻴﻬﻡ ﻋﺩﻟﻲ ﻭﻗﺴﻁﻲ ﺃﻋﺫﺒﻬﻡ‬

‫ﻏﻴﺭ ﻅﺎﻟﻡ ﻟﻬﻡ ‪ ،‬ﻭﻗل ﻟﻌﺒﺎﺩﻯ ﺍﻟﺨﺎﻁﺌﻴﻥ ﻻ ﺘﻴﺄﺴﻭﺍ ﻤﻥ ﺭﺤﻤﺘﻰ ‪،‬‬

‫ﻓﺈﻨﻪ ﻻ ﻴﻜﺒﺭ ﻋﻠﻰ ﺫﻨﺏ ﺃﻏﻔﺭﻩ ﺍ‪.‬ﻫـ‬

‫ﺃﻯ ﻗل ﻟﻬﺅﻻﺀ ﻴﺘﻭﺍﻀﻌﻭﺍ ﻭ ﻴﺨﺎﻓﻭﺍ ﺍﻟﻐﺭﻭﺭ ﻭ ﺍﻟﻌﺠﺏ ‪ ،‬ﻭ ﻗل‬

‫ﻟﻬﺅﻻﺀ ﻴﺘﻭﺒﻭﺍ ﻭ ﻻ ﻴﻘﻨﻁﻭﺍ ﻤﻥ ﻋﻔﻭﻯ ‪..‬‬

‫ﻓﺎﻟﺤﻤﺩ ﷲ ﺃﻥ ﻟﻁﻑ ﺒﻨﺎ ﻭ ﺴﺘﺭ ﻋﻴﻭﺒﻨﺎ ‪:‬‬

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 ‫ﻓﺎﺤﻤﺩﻩ ﻓﻘﺩ ﺴﺘﺭ ﻤﺴﺎﻭﻴﻙ ‪ ،‬ﻭﻟﻭﻻ ﺴﺘﺭﻩ ﺴﺒﺤﺎﻨﻪ ﻟﻔﻀﺤﺕ ﻨﻔﺴﻙ ﻭ‬

‫ﺍﺤﺘﻘﺭﻙ ﺍﻟﻨﺎﺱ ﺤﻴﻥ ﻴﺭﻭﺍ ﻓﻀﻴﺤﺘﻙ ﻭ ﺨﺯﺍﻴﺎﻙ ‪ ،‬ﻓﺈﻨﻤﺎ ﻴﻜﺭﻤﻭﻨﻙ‬

‫ﻷﻥ ﺍﷲ ﻏﻁﺎﻙ ﺒﺴﺘﺭ ﻭ ﺠﻤﺎل ﻭ ﻟﻴﺱ ﻟﺭﻭﻋﺔ ﻓﻴﻙ ﻭ ﻻ ﻟﻜﺴﺏ ﻤﻨﻙ‬

‫ﺘﺴﺘﺤﻘﻪ ‪.‬‬

‫] ﻤﻥ ﺃﻜﺭﻤﻙ ﻓﺈﻨﻤﺎ ﺃﻜﺭﻡ ﻓﻴﻙ ﺠﻤﻴل ﺴﺘﺭﻩ ‪ ،‬ﻓﺎﻟﺤﻤﺩ ﻟﻤﻥ ﺴﺘﺭﻙ ‪،‬‬

‫ﻟﻴﺱ ﺍﻟﺤﻤﺩ ﻟﻤﻥ ﺃﻜﺭﻤﻙ ﻭﺸﻜﺭﻙ [‬

‫ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﺘﻭﻟﻰ ﺤﻔﻅﻙ ﺒﺭﻋﺎﻴﺘﻪ ‪ ،‬ﻭﺴﺘﺭ ﻤﺴﺎﻭﻴﻙ ﺒﺴﺘﺭ‬

‫ﻋﻨﺎﻴﺘﻪ ‪ ،‬ﻓﻐﻁﻰ ﻭﺼﻔﻙ ﺒﻭﺼﻔﻪ ﻭﻨﻌﺘﻙ ﺒﻨﻌﺘﻪ ‪ ،‬ﺜﻡ ﺘﻭﺠﻪ ﺍﻟﻨﺎﺱ‬

‫ﺇﻟﻴﻙ ﺒﺎﻟﺘﻌﻅﻴﻡ ﻭﺍﻟﺘﻤﺠﻴﺩ ﻭﺍﻟﺘﻜﺭﻴﻡ ‪ ،‬ﻓﺎﻋﺭﻑ ﻤﻨﺔ ﺍﷲ ﻋﻠﻴﻙ ‪،‬‬

‫ﻭﺍﻨﻌﺯل ﻋﻥ ﺸﻬﻭﺩ ﻨﻔﺴﻙ ﻭ ﺘﻌﻅﻴﻤﻬﺎ ‪ ،‬ﻓﻤﻥ ﺃﻜﺭﻤﻙ ﻓﺈﻨﻤﺎ ﺃﻜﺭﻡ‬

‫ﻓﻴﻙ ﺠﻤﻴل ﺴﺘﺭﻩ ‪ ) :‬ﻭﻟﻭﻻ ﻓﻀل ﺍﷲ ﻋﻠﻴﻜﻡ ﻭﺭﺤﻤﺘﻪ ﻻﺘﺒﻌﺘﻡ‬

‫ﺍﻟﺸﻴﻁﺎﻥ ﺇﻻ ﻗﻠﻴﻼ (‬

‫‪....‬ﻭ ﺘﺄﻤل ‪:‬‬

‫)ﻭﻟﻭﻻ ﻓﻀل ﺍﷲ ﻋﻠﻴﻜﻡ ﻭﺭﺤﻤﺘﻪ ﻤﺎ ﺯﻜﻰ ﻤﻨﻜﻡ ﻤﻥ ﺃﺤﺩ ﺃﺒﺩﺍ ( ‪.‬‬

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 ‫ﻓﺎﻟﺤﻤﺩ ﻓﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺇﻨﻤﺎ ﻫﻭ ﻟﻤﻥ ﺴﺘﺭﻙ ﻻ ﻟﻤﻥ ﺃﻜﺭﻤﻙ ‪ ،‬ﺇﺫ ﻟﻭ‬

‫ﺃﻅﻬﺭ ﻟﻠﻨﺎﺱ ﺫﺭﺓ ﻤﻥ ﻤﺴﺎﻭﻴﻙ ﻟﻤﻘﺘﻭﻙ ﻭﺃﺒﻐﻀﻭﻙ ‪ ،‬ﻓﺎﺸﻜﺭ ﺍﷲ‬

‫ﻋﻠﻰ ﻤﺎ ﺃﺴﺩﻯ ﺇﻟﻴﻙ ﻤﻥ ﺍﻟﻜﺭﻡ ‪ ،‬ﻭﻏﻁﻰ ﻋﻠﻴﻙ ﻤﻥ ﺍﻟﻤﺴﺎﻭﻯ ﺍﻟﺘﻰ‬

‫ﺘﻭﺠﺏ ﺃﻨﻭﺍﻉ ﺍﻹﺫﺍﻴﺔ ﻭﺍﻟﻨﻘﻡ ‪.‬‬

‫ﻴﻅﻨﻭﻥ ﺒﻰ ﺨﻴﺭﺍ ﻭﻤﺎ ﺒﻰ ﺨﻴﺭ‬

‫ﻭﻟﻜﻨﻨﻰ ﻋﺒﺩ ﻤﻅﻠﻭﻡ ﻜﻤﺎ ﺘﺩﺭﻯ‬

‫ﺴﺘﺭﺕ ﻋﻴﻭﺒﻲ ﻜﻠﻬﺎ ﻋﻥ ﻋﻴﻭﻨﻬﻡ‬

‫ﻭﺃﻟﺒﺴﺘﻨﻰ ﺜﻭﺒﺎﹰ ﺠﻤﻴﻼﹰ ﻤﻥ ﺍﻟﺴﺘﺭ‬

‫ﻓﺼﺎﺭﻭﺍ ﻴﺤﺒﻭﻨﻰ ﻭﻤﺎ ﺃﻨﺎ ﺒﺎﻟﺫﻯ‬

‫ﻴﺤﺏ ‪ ،‬ﻭﻟﻜﻥ ﺸﻬﻭﺘﻰ ﺒﺎﻟﻐﻴﺭ‬

‫ﻓﻼ ﺘﻔﻀﺤﻨﻰ ﻓﻰ ﺍﻟﻘﻴﺎﻤﺔ ﺒﻴﻨﻬﻡ ‪،‬‬

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 ‫ﻭﻜﻥ ﻟﻰ ﻴﺎ ﻤﻭﻻﻯ ﻓﻰ ﻤﻭﻗﻑ ﺍﻟﺤﺸﺭ‬

‫‪...‬‬

‫ﻭﻟﻤﺎ ﺒﻠﻐﺕ ﺍﻹﺫﺍﻴﺔ ﻜل ﻤﺒﻠﻎ ﻤﻥ ﺤﺒﻴﺏ ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‬

‫ﻗﺎل ‪ " :‬ﻋﺎﻓﻴﺘﻙ ﺃﻭﺴﻊ ﻟﻲ " ﺍﻟﺤﺩﻴﺙ ﺍ‪.‬ﻫـ‬

‫ﻭ ﺭﻭﻯ ﻓﻰ ﺍﻟﺤﺩﻴﺙ ﻋﻨﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻨﻪ ﻗﺎل ﻷﺼﺤﺎﺒﻪ ‪:‬‬

‫" ﺍﺴﺘﺤﻴﻭﺍ ﻤﻥ ﺍﷲ ﺤﻕ ﺍﻟﺤﻴﺎﺀ ‪ ،‬ﻗﺎﻟﻭﺍ ‪ :‬ﺇﻨﺎ ﻨﺴﺘﺤﻴﻰ ﻭﺍﻟﺤﻤﺩ ﷲ ‪،‬‬

‫ﻗﺎل ﻟﻬﻡ ‪ :‬ﺍﻟﺤﻴﺎﺀ ﻤﻥ ﺍﷲ ﺤﻕ ﺍﻟﺤﻴﺎﺀ ‪ ،‬ﺃﻥ ﻨﺤﻔﻅ ﺍﻟﺭﺃﺱ ﻭﻤﺎ‬

‫ﺤﻭﻯ ‪ ،‬ﻭﺍﻟﺒﻁﻥ ﻭﻤﺎ ﻭﻋﻰ ‪ ،‬ﻭﺘﺫﻜﺭ ﺍﻟﻘﺒﺭ ﻭﺍﻟﺒﻠﻰ ‪ ،‬ﻓﻤﻥ ﻓﻌل ﺫﻟﻙ‬

‫ﻓﻘﺩ ﺍﺴﺘﺤﻴﺎ ﻤﻥ ﺍﷲ ﺤﻕ ﺍﻟﺤﻴﺎﺀ " ﺍ‪.‬ﻫـ‬

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 ‫ﻗﺎل ﺒﻌﻀﻬﻡ ‪ :‬ﺠﺭﺏ ﺍﻟﻨﺎﺱ ﺘﺠﺩﻫﻡ ﻋﻘﺎﺭﺏ ‪ ،‬ﻓﺈﺫﺍ ﻁﻠﺒﺕ ﺍﻟﺼﺤﺒﺔ‬

‫ﻓﺎﺼﺤﺏ ﺍﻟﺼﺎﻟﺤﻴﻥ ﺍﻟﺫﻴﻥ ﻴﻨﻬﻀﻙ ﺤﺎﻟﻬﻡ ‪ ،‬ﻭﻴﺩﻟﻙ ﻋﻠﻰ ﺍﷲ ﻤﻘﺎﻟﻬﻡ‬

‫‪،‬‬

‫ﻫﻡ ﺍﻟﻘﺼﺩ ﻭﺍﻟﻤﻁﻠﻭﺏ ﻭﺍﻟﺴﺅﺍل ﻭﺍﻟﻤﻨﻰ‬

‫ﻭﺍﺴﻤﻬﻡ ﻟﻠﺼﺒﺭ ﻓﻰ ﺍﻟﺤﺏ ﺸﺎﻓﻊ‬

‫ﻫﻡ ﺍﻟﻨﺎﺱ ﻓﺎﻟﺯﻡ ﺇﻥ ﻋﺭﻓﺕ ﺠﻨﺎﺒﻬﻡ‬

‫ﻓﻔﻴﻬﻡ ﻟﻀﺭ ﺍﻟﻌﺎﻟﻤﻴﻥ ﻤﻨﺎﻓﻊ‬

‫ﻭﻗﻴل ﻓﻰ ﺍﻟﺘﺤﺫﻴﺭ ﻤﻥ ﺼﺤﺒﺔ ﻏﻴﺭﻫﻡ ﻤﻥ ﺍﻟﻐﺎﻓﻠﻴﻥ ﻭﺍﻟﻌﻭﺍﻡ ‪:‬‬

‫ﻭﻗﺎﻁﻊ ﻟﻤﻥ ﻭﺍﺼﻠﺕ ﺃﻴﺎﻡ ﻏﻔﻠﺔ‬

‫ﻓﻤﺎ ﻭﺍﺼل ﺍﻟﻌﺫﺍل ﺇﻻ ﻤﻘﺎﻁﻊ‬

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 ‫ﻭﺍﻟﻌﻴﺎﺫ ﺒﺎﷲ ﻤﻥ ﺍﻟﺴﻠﺏ ﺒﻌﺩ ﺍﻟﻌﻁﺎﺀ ‪ ،‬ﻭﻤﻥ ﺴﻭﺀ ﺍﻟﻘﻀﺎﺀ ‪،‬‬

‫ﻭﺸﻤﺎﺘﺔ ﺍﻷﻋﺩﺍﺀ ‪ ،‬ﻭﻋﻀﺎل ﺍﻟﺩﺍﺀ ‪ ،‬ﻭﺨﻴﺒﺔ ﺍﻟﺭﺠﺎﺀ ‪ ،‬ﻭﺯﻭﺍل ﺍﻟﻨﻌﻤﺔ‬

‫‪ ،‬ﻭﻓﺠﺄﺓ ﺍﻟﻨﻘﻤﺔ ‪ ،‬ﺁﻤﻴﻥ‬

‫ﻗﻠﺕ ‪ :‬ﺍﻟﻴﻘﻴﻥ ﻫﻭ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻯ ﻻ ﻴﺯﺍﺤﻤﻪ ﻭﻫﻡ ‪ ،‬ﻭﻻ ﻴﺨﺎﻟﻁﻪ ﺭﻴﺏ ‪،‬‬

‫ﻭﻻ ﻴﺼﺤﺒﻪ ﺇﻀﻁﺭﺍﺏ ﻤﺸﺘﻕ ﻤﻥ ﻴﻘﻥ ﺍﻟﻤﺎﺀ ‪ :‬ﺇﺫﺍ ﺤﺒﺱ ﻭﻟﻡ ﻴﺠﺭ ‪،‬‬

‫ﺸﺒﻪ ﺒﻪ ﺍﻟﻌﻠﻡ ﺇﺫﺍ ﺼﺤﺒﺘﻪ ﺍﻟﻁﻤﺄﻨﻴﻨﺔ ‪ ،‬ﻭﻟﻡ ﻴﺒﻕ ﻟﻠﻘﻠﺏ ﻓﻴﻪ ﺘﺤﺭﻙ‬

‫ﻭﻻ ﺇﻀﻁﺭﺍﺏ ‪ ،‬ﻭﺇﺸﺭﺍﻕ ﻨﻭﺭﻩ ﻭﻫﻭ ﻅﻬﻭﺭ ﺃﺜﺭﻩ ﻋﻠﻰ ﺍﻟﺠﻭﺍﺭﺡ ‪،‬‬

‫ﻓﻴﻅﻬﺭ ﻓﻴﻬﺎ ﺍﻟﺯﻫﺩ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﻭﺍﻟﺭﻏﺒﺔ ﻓﻰ ﺍﻵﺨﺭﺓ ‪ ،‬ﻭﻴﻅﻬﺭ ﻤﻨﻪ‬

‫ﺍﻻﻨﺤﻴﺎﺵ ﺇﻟﻰ ﺍﷲ ‪ ،‬ﻭﺍﻻﺸﺘﻴﺎﻕ ﺇﻟﻰ ﺤﻀﺭﺓ ﺠﻤﺎﻟﻪ ‪ ،‬ﻭﺍﻟﺴﻜﻭﻥ‬

‫ﻭﺍﻟﺨﻀﻭﻉ ﺘﺤﺕ ﻗﻬﺭ ﺠﻼﻟﻪ ‪ ،‬ﻭﺍﻟﻤﺴﺎﺭﻋﺔ ﺇﻟﻰ ﺍﺒﺘﻐﺎﺀ ﻤﺭﻀﺎﺘﻪ ‪،‬‬

‫ﻭﺍﻟﻤﺒﺎﺩﺭﺓ ﺇﻟﻰ ﻤﻅﺎﻥ ﻤﺤﺎﺒﻪ ‪ ،‬ﻭﻟﻬﺞ ﺍﻟﻠﺴﺎﻥ ﺒﺫﻜﺭﻩ ‪ ،‬ﻭﺸﻐل ﺍﻟﻘﻠﺏ‬

‫ﺒﺎﻟﻔﻜﺭﺓ ﻓﻰ ﻋﻅﻤﺘﻪ ‪.‬‬

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 ‫ﻓﻬﺫﻩ ﻋﻼﻤﺔ ﺇﺸﺭﺍﻕ ﻨﻭﺭ ﺍﻟﻴﻘﻴﻥ ﻓﻰ ﺍﻟﻘﻠﺏ ‪ ،‬ﻭﻤﻥ ﻋﻼﻤﺘﻪ ﺃﻴﻀﺎﹰ ﺃﻥ‬

‫ﻴﺼﻴﺭ ﺍﻵﺠل ﻋﺎﺠﻼﹰ ‪ ،‬ﻭﺍﻟﺒﻌﻴﺩ ﺤﺎﺼﻼﹰ ﻭﺍﻟﻐﻴﺏ ﺸﻬﺎﺩﺓ ‪ ) :‬ﺇﻨﻤﺎ‬

‫ﺘﻭﻋﺩﻭﻥ ﻵﺕ ﻭﻤﺎ ﺃﻨﺘﻡ ﺒﻤﻌﺠﺯﻴﻥ (‬

‫ﻓﻼ ﺩﻫﺵ ﻭﺤﺎﻡ ﺍﻟﺤﻲ ﺤﻲ ﻭﻻ ﻋﻁﺵ ﻭﺴﺎﻗﻰ ﺍﻟﻘﻭﻡ ﺒﺎﻕ‬

‫ﻭﻤﺎ ﺤﻲ ﻋﻠﻰ ﺍﻟﺩﻨﻴﺎ ﺒﺒﺎﻕ‬ ‫ﻓﻤﺎ ﺍﻟﺩﻨﻴﺎ ﺒﺒﺎﻗﻴﺔ ﻟﺤﻲ‬

‫ﻓﻠﻭ ﺃﺸﺭﻕ ﻨﻭﺭ ﺍﻟﻴﻘﻴﻥ ﻓﻰ ﻗﻠﺒﻙ ﻟﺭﺃﻴﺕ ﺍﻵﺨﺭﺓ ﺍﻵﺘﻴﺔ ﺤﺎﻀﺭﺓ ﻟﺩﻴﻙ‬

‫‪ ،‬ﺃﻗﺭﺏ ﺇﻟﻴﻙ ﻤﻥ ﺃﻥ ﺘﺭﺤل ﺇﻟﻴﻬﺎ ‪ ،‬ﺇﺫ ﻫﻲ ﺍﻟﺭﺍﺤﻠﺔ ﺇﻟﻴﻙ ﻭﺍﻟﻤﺩﺭﻜﺔ‬

‫ﻟﻙ ‪ .‬ﻭﻟﺭﺃﻴﺕ ﻤﺤﺎﺴﻥ ﺍﻟﺩﻨﻴﺎ ﺍﻟﻭﻫﻤﻴﺔ ﺍﻟﻔﺎﻨﻴﺔ ‪ ،‬ﻗﺩ ﻅﻬﺭﺕ ﻜﺎﺴﻔﺔ‬

‫ﺍﻟﺴﻨﺎﺀ‬

‫‪ ...‬ﺃﻯ ﻗﺩ ﺍﻨﻜﺴﻑ ﻨﻭﺭ ﻭﺠﻭﺩﻫﺎ ﺒﻅﻬﻭﺭ ﻅﻠﻤﺔ ﻓﻨﺎﺌﻬﺎ ﻟﻠﻤﺘﺄﻤل ﺒﻌﻴﻥ‬

‫ﺍﻟﺒﺼﻴﺭﺓ ‪.‬‬

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 ‫ﻓﻼ ﺘﻐﺭﻨﻙ ﺍﻷﻀﻭﺍﺀ ﺍﻵﻓﻠﺔ ﻭ ﺍﻨﻅﺭ ﺒﻌﻘﻠﻙ ﺃﻴﻥ ﺃﻨﺕ ﻏﺩﺍ ‪ ،‬ﺘﺭﻯ ﻜل‬

‫ﻀﻭﺀ ﻜﺎﺴﻔﺎ ﻤﻌﺘﻤﺎ ﺴﻭﻯ ﻨﻭﺭ ﺍﻟﻬﺩﺍﻴﺔ ﻴﺘﻸﻷ ‪...‬‬

‫ﻓﻘﺩ ﺭﻭﻯ ﻋﻥ ﺃﻨﺱ ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ﻗﺎل ‪:‬‬

‫" ﺒﻴﻨﻤﺎ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﻤﺸﻰ ﺇﺫ ﺍﺴﺘﻘﺒﻠﻪ ﺸﺎﺏ‬

‫ﻤﻥ ﺍﻷﻨﺼﺎﺭ ﻓﻘﺎل ﻟﻪ ﺍﻟﻨﺒﻰ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ :‬ﻜﻴﻑ ﺃﺼﺒﺤﺕ‬

‫ﻴﺎ ﺤﺎﺭﺜﺔ ؟ ﻗﺎل ‪ :‬ﺃﺼﺒﺤﺕ ﻤﺅﻤﻨﺎﹰ ﺒﺎﷲ ﺤﻘﺎﹰ ‪ ،‬ﻓﻘﺎل ﻟﻪ ‪ :‬ﺍﻨﻅﺭ ﻤﺎ‬

‫ﺘﻘﻭل ‪ ،‬ﻓﺈﻥ ﻟﻜل ﻗﻭل ﺤﻘﻴﻘﺔ ؟ ﻓﻤﺎ ﺤﻘﻴﻘﺔ ﺇﻴﻤﺎﻨﻙ ؟ ﻓﻘﺎل ‪ :‬ﻴﺎ‬

‫ﺭﺴﻭل ﺍﷲ ﻋﺯﻓﺕ ﻨﻔﺴﻲ ﻋﻥ ﺍﻟﺩﻨﻴﺎ " ﺃﻱ ﺃﺩﺒﺭﺕ ﻭﻫﺭﺒﺕ "‬

‫ﻓﺄﺴﻬﺭﺕ ﻟﻴﻠﻲ ‪ ،‬ﻭﺃﻅﻤﺄﺕ ﻨﻬﺎﺭﻯ ‪ ،‬ﻓﻜﺄﻨﻲ ﺒﻌﺭﺵ ﺭﺒﻲ ﺒﺎﺭﺯﺍﹰ ‪،‬‬

‫ﻭﻜﺄﻨﻲ ﺃﻨﻅﺭ ﺇﻟﻰ ﺃﻫل ﺍﻟﺠﻨﺔ ﻴﺘﺯﺍﻭﺭﻭﻥ ﻓﻴﻬﺎ ‪ ،‬ﻭﻜﺄﻨﻲ ﺃﻨﻅﺭ ﺇﻟﻰ ﺃﻫل‬

‫ﺍﻟﻨﺎﺭ ﻴﺘﻌﺎﻭﻭﻥ ﻓﻴﻬﺎ ‪ ،‬ﻓﻘﺎل ﻟﻪ ‪ :‬ﺃﺒﺼﺭﺕ ﻓﺎﻟﺯﻡ ‪ ،‬ﻋﺒﺩ ﻨﻭﺭ ﺍﷲ‬

‫ﺍﻹﻴﻤﺎﻥ ﻓﻰ ﻗﻠﺒﻪ ‪ ،‬ﻗﺎل ﻴﺎ ﺭﺴﻭل ﺍﷲ ﺍﺩﻉ ﺍﷲ ﻟﻲ ﺒﺎﻟﺸﻬﺎﺩﺓ ‪ ،‬ﻓﺩﻋﺎ‬

‫ﻟﻪ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻘﺘل ﻴﻭﻡ ﺒﺩﺭ ﺸﻬﻴﺩﺍﹰ ‪،‬‬

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 ‫ﻓﺠﺎﺀﺕ ﺃﻤﻪ ﺇﻟﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻘﺎﻟﺕ ‪ :‬ﻴﺎ‬

‫ﺭﺴﻭل ﻗﺩ ﻋﻠﻤﺕ ﻤﻨﺯﻟﺔ ﺤﺎﺭﺜﺔ ﻤﻨﻲ ‪ ،‬ﻓﺈﻥ ﻴﻜﻥ ﻓﻰ ﺍﻟﺠﻨﺔ ﺃﺼﺒﺭ ‪،‬‬

‫ﻭﺇﻥ ﻟﻡ ﻴﻜﻥ ﻓﻰ ﺍﻟﺠﻨﺔ ﺘﺭ ﻤﺎ ﺃﺼﻨﻊ ‪ ،‬ﻓﻘﺎل ‪ :‬ﺇﻨﻬﺎ ﺠﻨﺎﻥ ‪ ،‬ﻭﺇﻥ‬

‫ﺍﺒﻨﻙ ﺃﺼﺎﺏ ﺍﻟﻔﺭﺩﻭﺱ ﺍﻷﻋﻠﻰ ‪ ،‬ﻓﺭﺠﻌﺕ ﻭﻫﻰ ﺘﻀﺤﻙ ﻭﺘﻘﻭل ﺒﺦ‬

‫ﺒﺦ ﻴﺎ ﺤﺎﺭﺜﺔ " ﺍ‪.‬ﻫـ‬

‫ﻭﻜﻤﺎ ﺭﺁﻫﺎ ﻤﻌﺎﺫ ﺒﻥ ﺠﺒل ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ﻓﻴﻤﺎ ﺭﻭﻯ ﻋﻨﻪ ﺤﻴﻥ ﺩﺨل‬

‫ﺍﻟﻨﺒﻰ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭﻫﻭ ﻴﺒﻜﻲ ﻓﻘﺎل ﻟﻪ ‪:‬‬

‫" ﻜﻴﻑ ﺃﺼﺒﺤﺕ ﻴﺎ ﻤﻌﺎﺫ ؟ ﻗﺎل ‪ :‬ﺃﺼﺒﺤﺕ ﻤﺅﻤﻨﺎﹰ ‪ ،‬ﻓﻘﺎل ‪ :‬ﺇﻥ ﻟﻜل‬

‫ﻗﻭل ﻤﺼﺩﺍﻗﺎﹰ ‪ ،‬ﻭﻟﻜل ﺤﻕ ﺤﻘﻴﻘﺔ ‪ ،‬ﻓﻤﺎ ﻤﺼﺩﺍﻕ ﻤﺎ ﺘﻘﻭل ؟ ﻓﻘﺎل ‪:‬‬

‫ﻴﺎ ﺭﺴﻭل ﺍﷲ ﻤﺎ ﺃﺼﺒﺤﺕ ﺼﺒﺎﺤﺎﹰ ﻗﻁ ﺇﻻ ﻅﻨﻨﺕ ﻻ ﺃﻤﺴﻲ ‪ ،‬ﻭﻤﺎ‬

‫ﺃﻤﺴﻴﺕ ﻗﻁ ﺇﻻ ﻅﻨﻨﺕ ﻻ ﺃﺼﺒﺢ ‪ ،‬ﻭﻻ ﺨﻁﻭﺕ ﺨﻁﻭﺓ ﻗﻁ ﺇﻻ ﻅﻨﻨﺕ‬

‫ﺃﻨﻲ ﻻ ﺍﺘﺒﻌﻬﺎ ﺒﺄﺨﺭﻯ ‪ ،‬ﻭﻜﺄﻨﻲ ﺃﻨﻅﺭ ﺇﻟﻰ ﻜل ﺃﻤﺔ ﺠﺎﺜﻴﺔ ﻜل ﺃﻤﺔ‬

‫ﺘﺩﻋﻰ ﺇﻟﻰ ﻜﺘﺎﺒﻬﺎ ﻤﻌﻬﺎ ﻨﺒﻴﻬﺎ ﻭﺃﻭﺜﺎﻨﻬﺎ ﺍﻟﺘﻰ ﻜﺎﻨﺕ ﺘﻌﺒﺩ ﻤﻥ ﺩﻭﻥ‬

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 ‫ﺍﷲ ‪ ،‬ﻭﻜﺄﻨﻲ ﺃﻨﻅﺭ ﺇﻟﻰ ﻋﻘﻭﺒﺔ ﺃﻫل ﺍﻟﻨﺎﺭ ﻭﺜﻭﺍﺏ ﺃﻫل ﺍﻟﺠﻨﺔ ‪ .‬ﻓﻘﺎل‬

‫ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ :‬ﻋﺭﻓﺕ ﻓﺎﻟﺯﻡ " ‪.‬‬

‫ﻓﻬﺫﺍﻥ ﺍﻟﺭﺠﻼﻥ ﺍﻷﻨﺼﺎﺭﻴﺎﻥ ﺃﺸﺭﻕ ﻨﻭﺭ ﺍﻹﻴﻘﺎﻥ ﻓﻰ ﻗﻠﺒﻴﻬﻤﺎ ‪،‬‬

‫ﻭﺸﺭﺡ ﺍﷲ ﺒﻪ ﺼﺩﻭﺭﻫﻤﺎ ﻓﺭﺃﻴﺎ ﻤﺎ ﻜﺎﻥ ﺁﺠﻼ ﻋﺎﺠﻼ‪ ،‬ﻭﻤﺎ ﻜﺎﻥ ﺁﺘﻴﺎﹰ‬

‫ﻭﺍﺼﻼﹰ ‪.‬‬

‫ﻭﺭﻭﻯ ﻓﻰ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻭﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻨﻪ ﻗﺎل‬

‫‪:‬‬

‫" ﺇﻥ ﺍﻟﻨﻭﺭ ﺇﺫﺍ ﺩﺨل ﺍﻟﻘﻠﺏ ﺍﻨﺸﺭﺡ ﻟﻪ ﺍﻟﺼﺩﺭ ﻭﺍﻨﻔﺴﺢ ‪ ،‬ﻗﻴل ‪ :‬ﻴﺎ‬

‫ﺭﺴﻭل ﺍﷲ ‪،‬ﻫل ﻟﺫﻟﻙ ﻤﻥ ﻋﻼﻤﺔ ﻴﻌﺭﻑ ﺒﻬﺎ ؟ ﻗﺎل ‪ :‬ﻨﻌﻡ ﺍﻟﺘﺠﺎﻓﻲ‬

‫ﻋﻥ ﺩﺍﺭ ﺍﻟﻐﺭﻭﺭ ‪ ،‬ﻭﺍﻹﻨﺎﺒﺔ ﺇﻟﻰ ﺩﺍﺭ ﺍﻟﺨﻠﻭﺩ‪ ،‬ﻭﺍﻻﺴﺘﻌﺩﺍﺩ ﻟﻠﻤﻭﺕ ﻗﺒل‬

‫ﻨﺯﻭﻟﻪ" ‪.‬‬

‫* ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻅﺎﻫﺭ ‪ ،‬ﻭﻨﻭﺭﻩ ﻟﻠﺒﺼﺎﺌﺭ ﺒﺎﻫﺭ‬

‫) ﻫﻭ ﺍﻷﻭل ﻭﺍﻵﺨﺭ ‪ ،‬ﻭﺍﻟﻅﺎﻫﺭ ﻭﺍﻟﺒﺎﻁﻥ ( ‪.‬‬

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 ‫ﻓﻬﻭ ﻋﺎل ﺒﺫﺍﺘﻪ ﺴﺒﺤﺎﻨﻪ ﻓﻭﻕ ﺍﻟﻌﺭﺵ ‪ ،‬ﻭ ﺍﻟﻌﺭﺵ ﻓﻭﻕ ﺍﻟﻔﺭﺩﻭﺱ‪،‬‬

‫ﻟﻜﻨﻪ ﻤﻌﻨﺎ ﺒﻌﻨﺎﻴﺘﻪ ﻭ ﺤﻔﻅﻪ ﻭ ﻗﺩﺭﺘﻪ ﻭ ﻋﻠﻤﻪ ﻭ ﺤﻀﻭﺭ ﻤﻼﺌﻜﺘﻪ‬

‫ﺍﻟﻜﺭﺍﻡ ‪..‬‬

‫ﻓﻼ ﻨﺴﺘﻭﺤﺵ ﻭ ﺍﷲ ﻤﺅﻨﺴﻨﺎ ‪..‬‬

‫ﺤﺩﺩ ﺒﺼﺭ ﺍﻹﻴﻤﺎﻥ ﺘﺠﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻰ ﻜل ﺸﺊ ‪ ،‬ﻭﻋﻨﺩ ﻜل ﺸﺊ ‪،‬‬

‫ﻭﻤﻊ ﻜل ﺸﺊ ‪ ،‬ﻭﻗﺒل ﻜل ﺸﺊ ‪ ،‬ﻭﺒﻌﺩ ﻜل ﺸﺊ ‪ ،‬ﻤﺤﻴﻁﺎﹰ ﺒﻜل ﺸﺊ ‪.‬‬

‫ﻭ ﻤﺎ ﺍﻟﺸﻴﺎﻁﻴﻥ ﺇﻻ ﻀﻌﺎﻑ ﺒﻜﻴﺩﻫﻡ ﻓﻼ ﺘﺨﻑ ‪ ،‬ﻓﻬﻡ ﻅل ﺘﺎﻓﻪ ) ﺇﻥ‬

‫ﻜﻴﺩ ﺍﻟﺸﻴﻁﺎﻥ ﻜﺎﻥ ﻀﻌﻴﻔﺎ (‬

‫ﻭ ﻅﻼل ﺍﻷﺸﺠﺎﺭ ﻓﻰ ﺍﻷﻨﻬﺎﺭ ﻻ ﺘﻌﻭﻕ ﺍﻟﺴﻔﻥ ﻋﻥ ﺍﻟﺘﺴﻴﺎﺭ ‪.‬‬

‫* ﻓﺘﺄﻤل ﻅﻬﻭﺭ ﺍﻟﺨﺎﻟﻕ ﻓﻰ ﺒﺩﻴﻊ ﺨﻠﻘﻪ ﺴﺒﺤﺎﻨﻪ‬

‫ﻭﻻ ﺘﻐﺘﺭ ﺒﺎﻟﻜﻭﻥ ﻭ ﺍﻨﻅﺭ ﻟﻠﻤﻜﻭﻥ ﻟﻪ ﻭ ﻻ ﺘﻨﺴﻪ ﻭ ﻻ ﺘﻨﻜﺭﻩ‬

‫ﻜﺎﻟﺤﻤﻘﻰ ﻤﻥ ﺸﺘﻰ ﺍﻟﻤﻠل ﺍﻟﺒﺎﻁﻠﺔ ‪...‬ﺤﻴﺙ ﺒﻬﺭﺘﻬﻡ ﺍﻟﺼﻨﻌﺔ ﻭ ﻨﺴﻭﺍ‬

‫ﺍﻟﺼﺎﻨﻊ ﻓﻌﺒﺩﻭﺍ ﺍﻟﺒﻘﺭﺓ ﻭﺍﻟﻨﺎﺭ ﻭ ﻏﻴﺭﻫﺎ ‪ ،‬ﻭ ﻨﺴﻭﺍ ﻤﻥ ﺨﻠﻘﻬﺎ ‪...‬‬

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 ‫ﻭﻗﻔﻭﺍ ﻤﻊ ﻅﺎﻫﺭ ﺍﻟﺨﻠﻕ ﻭ ﻋﻤﻭﺍ ﻋﻥ ﺍﻟﺨﺎﻟﻕ ﺒﺤﻤﺎﻗﺔ ﻭ ﺍﺴﺘﻨﻜﺎﺭ‬

‫ﻓﻤﻥ ﻭﻗﻑ ﻤﻊ ﻅﺎﻫﺭ ﺍﻟﺜﻠﺠﺔ ﺃﻨﻜﺭ ﺍﻟﻤﺎﺀ ﺍﻟﺫﻯ ﻓﻰ ﺒﺎﻁﻨﻬﺎ ‪ ،‬ﻭﻜﺎﻥ‬

‫ﺠﺎﻫﻼ ﺒﺤﻘﻴﻘﺘﻬﺎ ‪ ،‬ﻭﻤﻥ ﻨﻔﺫ ﺇﻟﻰ ﺒﺎﻁﻨﻬﺎ ﻋﺭﻑ ﺃﺼﻠﻬﺎ ﻭﻓﺭﻋﻬﺎ ‪،‬‬

‫ﻭﻜﺫﻟﻙ ﺍﻷﻜﻭﺍﻥ ﻅﺎﻫﺭﺓ ﻏﺭﺓ ﻟﻤﻥ ﻭﻗﻑ ﻤﻊ ﻜﺜﺎﻓﺘﻬﺎ ‪ ،‬ﻭﺒﺎﻁﻨﻬﺎ ﻋﺒﺭﺓ‬

‫ﻟﻤﻥ ﻨﻔﺫ ﺇﻟﻰ ﺃﺼﻠﻬﺎ ‪.‬‬

‫ﻭﺨﺽ ﺒﺤﺭ ﺍﻟﻤﻌﺎﻨﻰ‬ ‫ﻻ ﺘﻨﻅﺭ ﺇﻟﻰ ﺍﻷﻭﺍﻨﻰ‬

‫ﻋﻠﻙ ﺃﻥ ﺘﺭﺍﻨﻰ‬

‫ﻭ ﻟﻴﺱ ﺍﻟﻤﻘﺼﻭﺩ ﺘﺠﺎﻫل ﺍﻷﻭﺍﻨﻰ ﻭ ﺤﺎﻭل ﺃﻻ ﺘﺭﺍﻫﺎ ‪ ،‬ﻭ ﺇﻨﻤﺎ‬

‫ﺍﻟﻤﻘﺼﻭﺩ ‪ :‬ﻻ ﺘﻘﻑ ﻤﻌﻬﺎ ‪ ،‬ﺒل ﺘﺩﺒﺭ ﻤﺎ ﺨﻠﻔﻬﺎ ﻤﻥ ﺒﺎﻫﺭ ﺍﻟﺼﻨﻌﺔ ﻭ‬

‫ﺍﻟﺤﻜﻤﺔ ‪ ،‬ﻓﺎﻟﺩﻨﻴﺎ ﺘﺭﻴﻙ ﻗﺩﺭﺘﻪ ﺍﻟﺒﺎﻫﺭﺓ ﺴﺒﺤﺎﻨﻪ ‪ ،‬ﻭ ﺍﻟﻤﻌﺎﻨﻰ ﺒﻬﺎ‬

‫ﺘﺴﻤﻭ‬

‫) ﻫﻭ ﺍﻷﻭل ﻭﺍﻵﺨﺭ ﻭﺍﻟﻅﺎﻫﺭ ﻭﺍﻟﺒﺎﻁﻥ (‬

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 ‫ﺇﻻ ﻋﻠﻰ ﺃﻜﻤﻪ ﻻ ﻴﺒﺼﺭ ﺍﻟﻘﻤﺭﺍ‬ ‫ﻟﻘﺩ ﻅﻬﺭﺕ ﻓﻼ ﺘﺨﻔﻰ ﻋﻠﻰ ﺃﺤﺩ‬

‫ﻭﻜﻴﻑ ﻴﻌﺭﻑ ﻤﻥ ﺒﺎﻟﻌﺯﺓ ﺍﺴﺘﺘﺭﺍ‬ ‫ﻟﻜﻥ ﺒﻁﻨﺕ ﺒﻤﺎ ﺃﻅﻬﺭﺕ ﻤﺤﺘﺠﺒﺎ‬

‫* ﺃﺒﺎﺡ ﺍﻟﺤﻕ ﻟﻙ ﺃﻥ ﺘﻨﻅﺭ ﻤﺎ ﻓﻰ ﺍﻟﻤﻜﻭﻨﺎﺕ ‪ ،‬ﻭﻤﺎ ﺃﺫﻥ ﺃﻥ ﺘﻘﻑ‬

‫ﻤﻊ ﺫﻭﺍﺕ ﺍﻟﻤﻜﻭﻨﺎﺕ‬

‫ﻭ ﺍﻟﻘﺩﺭﺓ ﻅﺎﻫﺭﺓ ﻭ ﺍﻟﺤﻜﻤﺔ ﺒﺎﻁﻨﺔ ‪ ،‬ﻭ ﺘﻅﻬﺭ ﺍﻟﺤﻜﻤﺔ ﻟﻤﻥ ﺘﺄﻤل ‪..‬‬

‫ﻓﺎﻟﺨﻼﺌﻕ ﺤﻭﻟﻨﺎ‬

‫ﻤﻘﺩﺭﺓ ﺁﺠﺎﻟﻬﺎ ‪ ،‬ﻤﻘﺴﻭﻤﺔ ﺃﺭﺯﺍﻗﻬﺎ ‪ ،‬ﻤﻌﺩﻭﺩﺓ ﺃﻨﻔﺎﺴﻬﺎ ﻤﺤﻔﻭﻅﺔ‬

‫ﺃﺠﺴﺎﻤﻬﺎ ﻤﻌﻠﻭﻤﺔ ﺃﻤﺎﻜﻨﻬﺎ‪..‬ﻓﻼ ﺘﻜﻭﻨﻥ ﻤﻥ ﺍﻟﻐﺎﻓﻠﻴﻥ ) ﻭ ﻜﺄﻴﻥ ﻤﻥ‬

‫ﺀﺍﻴﺔ ﻓﻰ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺍﻷﺭﺽ ﻴﻤﺭﻭﻥ ﻋﻠﻴﻬﺎ ﻭ ﻫﻡ ﻋﻨﻬﺎ ﻤﻌﺭﻀﻭﻥ‬

‫(ﺴﻭﺭﺓ ﻴﻭﺴﻑ )ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ( ﺀﺍﻴﺔ) ‪..(١٠٥‬‬

‫ﻭ ﺠﺎﺀﺘﻙ ﺍﻟﺭﺴﺎﻟﺔ ﺍﻟﻨﺒﻭﻴﺔ ﺼﻠﻰ ﺍﷲ ﻋﻠﻰ ﺼﺎﺤﺒﻬﺎ ﻭ ﺴﻠﻡ ﻟﺘﻌﻴﻨﻙ ‪،‬‬

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 ‫ﻭﺤﺎﺼﻠﻬﺎ ﺘﺤﻭﻴﺵ ﺍﻟﻌﺒﺎﺩ ﺇﻟﻰ ﺍﷲ ﻭﺘﺤﺒﻴﺒﻪ ﺇﻟﻴﻬﻡ ‪ ،‬ﺒﺫﻜﺭ ﻤﺎ ﺍﺸﺘﻤل‬

‫ﻋﻠﻴﻪ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻤﻥ ﺍﻟﻜﺭﻡ ﻭﺍﻹﺤﺴﺎﻥ ‪ ،‬ﻭﻏﺎﻴﺔ ﺍﻟﻠﻁﻑ ﻭﺍﻟﻤﺒﺭﺓ‬

‫ﻭﺍﻻﻤﺘﻨﺎﻥ ‪ ،‬ﻭﺫﻟﻙ ﺃﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻤﻥ‪ ‬ﻋﻠﻴﻨﺎ ﺃﻭﻻ ﺒﺎﻟﻁﺎﻋﺔ ﻭﺍﻟﻌﻤل ‪،‬‬

‫ﻭﺘﻔﻀل ﻋﻠﻴﻨﺎ ﺜﺎﻨﻴﺎﹰ ﺒﺎﻟﻘﺒﻭل ﻤﻊ ﻤﺎ ﺍﺸﺘﻤل ﻋﻠﻴﻪ ﻋﻤﻠﻨﺎ ﻤﻥ ﺍﻟﻨﻘﺹ‬

‫ﻭﺍﻟﺨﻠل ‪ ،‬ﺜﻡ ﺇﺫﺍ ﻭﻗﻌﺕ ﻤﻨﺎ ﻤﻌﺼﻴﺔ ﺃﻭ ﺯﻟل ﻏﻁﺎﻨﺎ ﺒﺴﺘﺭﻩ ﻭﻤﻐﻔﺭﺘﻪ‬

‫ﻟﻨﺎ ﺘﻔﻀﻼﹰ ‪ ،‬ﻭﺇﺫﺍ ﺘﻭﺠﻬﻨﺎ ﺇﻟﻴﻪ ﺒﻘﻠﻭﺒﻨﺎ ﺴﺘﺭﻨﺎ ﻤﻨﻬﺎ ﻭﻋﺼﻤﻨﺎ ﻟﻴﻌﻅﻡ‬

‫ﻗﺩﺭﻨﺎ ﻭﻴﻅﻬﺭ ﺸﻜﺭﻨﺎ ‪ ،‬ﻓﻨﺘﺨﺫﻩ ﻭ ﻟﻴﺎ ﻭ ﻨﺘﺨﺫ ﺍﻟﺤﻕ ﺼﺎﺤﺒﺎﹰ ‪ ،‬ﻭﻨﺩﻉ‬

‫ﻏﻴﺭﻩ ﺠﺎﻨﺒﺎﹰ ‪ ،‬ﻓﺤﻴﻨﺌﺫ ﺘﺸﺭﻕ ﻓﻰ ﻗﻠﻭﺒﻨﺎ ﺃﻨﻭﺍﺭ ﺍﻟﻴﻘﻴﻥ ‪ ،‬ﻭﺘﺭﺤل ﺇﻟﻰ‬

‫ﺍﻵﺨﺭﺓ ﻓﻰ ﺃﻗﺭﺏ ﺤﻴﻥ‪.‬‬

‫ﺜﻡ ﺘﺸﺭﻕ ﻋﻠﻴﻨﺎ ﺃﻨﻭﺍﺭ ﺍﻹﺤﺴﺎﻥ ‪ ،‬ﻓﻨﺭﻯ ﻋﻤﻕ ﺍﻷﻜﻭﺍﻥ ‪ ،‬ﻭ ﻨﺘﺄﻤل‬

‫ﻜﻴﻑ ﺃﻨﺎﺭﻫﺎ ﻨﻭﺭ ﺍﻟﻤﻠﻙ ﺍﻟﺩﻴﺎﻥ ‪ ،‬ﻭ ﻴﺘﻘﺒﻠﻨﺎ ﺭﺏ ﺍﻟﻌﺒﺎﺩ ﺒﺎﻟﻤﺤﺒﺔ‬

‫ﻭﺍﻟﻭﺩﺍﺩ ‪.‬‬

‫*ﺇﻴﺎﻙ ﻭ ﻤﺩﻴﺢ ﺍﻟﻨﺎﺱ ﻟﻙ‬

‫)ﻻ ﺘﻐﺘﺭ ﺒﺜﻨﺎﺌﻬﻡ ﻭ ﺇﻻ ﻗﺘﻠﻭﻙ ‪(...‬‬

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 ‫] ﺍﻟﻨﺎﺱ ﻴﻤﺩﺤﻭﻨﻙ ﻟﻤﺎ ﻴﻅﻨﻭﻥ ﻓﻴﻙ ‪ ،‬ﻓﻜﻥ ﺃﻨﺕ ﺫﺍﻤﺎﹰ ﻟﻨﻔﺴﻙ ﻟﻤﺎ‬

‫ﺘﻌﻠﻤﻪ ﻤﻨﻬﺎ [ ‪.‬‬

‫ﺇﺫﺍ ﻤﺩﺤﻙ ﺍﻟﻨﺎﺱ ﺒﺸﺊ ﻟﻴﺱ ﻫﻭ ﻤﻭﺠﻭﺩﺍ ﻓﻴﻙ ‪ ،‬ﻓﺎﻟﺠﺎﻨﺏ ﺍﻟﻁﻴﺏ‬

‫ﻤﻥ ﺍﻷﻤﺭ ﺍﻥ ﺘﻌﻠﻡ ﺃﻥ ﺫﻟﻙ ﻫﻭﺍﺘﻑ ﻤﻥ ﺍﻟﺤﻕ ﻴﻬﺘﻔﻭﻥ ﺒﻙ‬

‫ﻭﻴﺤﻭﺸﻭﻨﻙ ﺇﻟﻰ ﺍﻟﺯﻴﺎﺩﺓ ‪ ،‬ﻭﻴﻘﻭﻟﻭﻥ ﻟﻙ ‪:‬‬

‫ﺍﻟﺨﻴﺭ ﺃﻤﺎﻤﻙ ‪ ،‬ﻓﻼ ﺘﻘﻨﻊ ﺒﺫﻟﻙ ‪ ،‬ﻭﻻ ﺘﺭﻜﻥ ﺇﻟﻰ ﻤﺎ ﻫﻨﺎﻟﻙ ‪ ،‬ﺒل‬

‫ﺍﺭﺠﻊ ﻋﻠﻰ ﻨﻔﺴﻙ ﺒﺎﻟﻠﻭﻡ ‪.‬‬

‫ﻭﻻ ﻴﻐﺭﻨﻙ ﺜﻨﺎﺀ ﺍﻟﻘﻭﻡ ﻓﺈﻨﻬﻡ ﻻ ﻴﻌﻠﻤﻭﻥ ﻤﻨﻙ ﺇﻻ ﺍﻟﺼﻭﺍﻥ ﺍﻟﻅﺎﻫﺭ ‪،‬‬

‫ﻭﺃﻨﺕ ﺘﻌﻠﻡ ﻤﻥ ﻨﻔﺴﻙ ﺍﻟﻠﺏ ﺍﻟﺒﺎﻁﻥ ﺍﻟﺒﺎﻁل ‪.‬‬

‫ﻗﺎل ﺒﻌﻀﻬﻡ ‪:‬‬

‫ﻤﻥ ﻓﺭﺡ ﺒﻤﺩﺡ ﺍﻟﻨﺎﺱ ﻓﻘﺩ ﻤﻜﻥ ﺍﻟﺸﻴﻁﺎﻥ ﻤﻥ ﺃﻥ ﻴﺩﺨل ﺒﻁﻨﻪ ‪.‬‬

‫ﻭﻗﻴل ﺃﻥ ﻋﻠﻰ ﺒﻥ ﺃﺒﻰ ﻁﺎﻟﺏ ‪ -‬ﺭﻀﻰ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻜﺎﻥ ﻴﻘﻭل ﺤﻴﻥ‬

‫ﻴﻤﺩﺤﻪ ﺃﺤﺩ ‪:‬‬

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 ‫" ﺍﻟﻠﻬﻡ ﺍﺠﻌﻠﻨﻲ ﺨﻴﺭﺍﹰ ﻤﻤﺎ ﻴﻅﻨﻭﻥ ‪ ،‬ﻭﻻ ﺘﺅﺍﺨﺫﻨﻲ ﺒﻤﺎ ﻴﻘﻭﻟﻭﻥ ‪،‬‬

‫ﻭﺍﻏﻔﺭ ﻟﻲ ﻤﺎ ﻻ ﻴﻌﻠﻤﻭﻥ "‬

‫ﻭﺇﻨﻤﺎ ﻗﻠﻨﺎ ﻤﺩﺍﺌﺢ ﺍﻟﻨﺎﺱ ﻫﻭﺍﺘﻑ ﻤﻥ ﺍﻟﺤﻕ ‪ ،‬ﺇﺫ ﻟﻴﺱ ﻓﻰ ﺍﻟﻭﺠﻭﺩ‬

‫ﺇﻻ ﺍﻟﺤﻕ ‪.‬‬

‫ﻓﻘﺩ ﻴﻜﻭﻥ ﺍﻟﻤﺩﺡ ﻟﻠﻌﺒﺎﺩ ﺘﻨﺒﻴﻬﺎ ﻟﻬﻡ ﻋﻠﻰ ﺘﺤﺼﻴل ﺫﻟﻙ ﺍﻟﻤﻘﺎﻡ ‪،‬‬

‫ﻭﻟﻬﺫﺍ ﻟﻤﺎ ﺴﻤﻊ ﺃﺒﻭ ﺤﻨﻴﻔﺔ ﻗﻭﻤﺎ ﻴﻤﺩﺤﻭﻨﻪ ﺒﻘﻴﺎﻡ ﺍﻟﻠﻴل ﻜﻠﻪ ﻭﻜﺎﻥ ﻻ‬

‫ﻴﻘﻭﻡ ﺇﻻ ﻨﺼﻔﻪ ﺠﻌل ﻴﻘﻭﻡ ﺍﻟﻠﻴل ﻜﻠﻪ ‪.‬‬

‫ﻭﻗﺎل ﺍﻟﻤﺤﺎﺴﺒﻲ ‪ :‬ﻤﺜل ﺍﻟﺫﻯ ﻴﻔﺭﺡ ﺒﻤﺩﺡ ﺍﻟﺒﺎﻁل ‪ ،‬ﻜﻤﻥ ﻴﻘﺎل ﻟﻪ‬

‫ﺍﻟﻌﺫﺭﺓ ) ﺍﻟﻔﻀﻼﺕ ( ﺍﻟﺘﻰ ﺘﺨﺭﺝ ﻤﻥ ﺠﻭﻓﻙ ﻟﻬﺎ ﺭﺍﺌﺤﺔ ﺍﻟﻤﺴﻙ‬

‫ﻭﻫﻭ ﻴﻔﺭﺡ ﻟﺫﻟﻙ ﻭﻴﺭﻀﻰ ﺒﺎﻟﺴﺨﺭﻴﺔ ﺒﻪ ﺍ‪.‬ﻫـ‬

‫ﻭ ﻜﺎﻥ ﺍﻟﺴﻠﻑ ﻤﻥ ﻴﺤﺜﻭﺍ ﺍﻟﺘﺭﺍﺏ ﻋﻠﻰ ﺍﻟﻤﺩﺍﺤﻴﻥ‬

‫ﻟﻤﺎ ﻭﺭﺩ ) ﺍﺤﺜﻭﺍ ﻓﻰ ﻭﺠﻭﻩ ﺍﻟﻤﺩﺍﺤﻴﻥ ﺍﻟﺘﺭﺍﺏ ( ﻻﻨﻬﻡ ﻴﻐﺭﻭﻨﻙ ﻭ‬

‫ﻴﻘﺘﻠﻭﻨﻙ ‪.‬‬

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 ‫ﺜﻡ ﺇﻥ ﺫﻤﻙ ﻟﻨﻔﺴﻙ ﺇﺫﺍ ﺘﻭﺠﻪ ﺍﻟﺨﻠﻕ ﺇﻟﻴﻙ ﺒﺎﻟﻤﺩﺡ ﺇﻨﻤﺎ ﻫﻭ ﺤﻴﺎﺀ ﻤﻥ‬

‫ﺭﺒﻙ ‪ ،‬ﺤﻴﺙ ﺴﺘﺭ ﻋﻴﻭﺒﻙ ﻭﺃﻅﻬﺭ ﻤﺤﺎﺴﻨﻙ ‪ ] .‬ﺍﻟﻤﺅﻤﻥ ﺇﺫﺍ ﻤﺩﺡ‬

‫ﺍﺴﺘﺤﻰ ﻤﻥ ﺍﷲ ﺃﻥ ﻴﺜﻨﻰ ﻋﻠﻴﻪ ﺒﻭﺼﻑ ﻻ ﻴﺸﻬﺩﻩ ﻤﻥ ﻨﻔﺴﻪ [ ‪.‬‬

‫ﻓﻤﻥ ﺍﺭﺘﺎﺡ ﻟﻤﺩﺡ ﺍﻟﻨﺎﺱ ﻭ ﻏﺭﺘﻪ ﻜﻠﻤﺎﺘﻬﻡ ﺤﻕ ﻓﻴﻪ ﺍﻟﻘﻭل‬

‫] ﺃﺠﻬل ﺍﻟﻨﺎﺱ ﻤﻥ ﺘﺭﻙ ﻴﻘﻴﻥ ﻤﺎ ﻋﻨﺩﻩ ﻟﻅﻥ ﻤﺎ ﻋﻨﺩ ﺍﻟﻨﺎﺱ [ ‪.‬‬

‫ﻭ ﻋﻠﻴﻙ ﺒﺎﻟﺨﻭﻑ ﻤﻥ ﻤﺩﺡ ﺍﻟﺴﻔﻠﺔ ﻟﻙ ‪ ،‬ﻗﺎل ﻴﺤﻲ ﺒﻥ ﻤﻌﺎﺫ ‪:‬‬

‫ﺘﺯﻜﻴﺔ ﺍﻷﺸﺭﺍﺭ ﻫﺠﻨﺔ ﻟﻙ ‪ ،‬ﻭﺤﺒﻬﻡ ﻟﻙ ﻋﻴﺏ ﻋﻠﻴﻙ ‪.‬‬

‫ﺘﻌﺎﻨﺩﻭﺍ ﻓﻰ ﺍﻟﻤﺎل ﻭﺍﻟﻜﺴﺎﻭﻱ‬ ‫ﺍﺘﻔﻘﻭﺍ ﻋﻠﻰ ﺍﻟﺩﻴﻥ ﺘﺭﻜﻭﻩ‬

‫ﻭﺨﻠﻭﺍ ﺍﻟﻘﻠﺏ ﺨﺎﻭﻱ‬ ‫ﺍﻟﺜﻭﺏ ﻤﻥ ﻓﻭﻕ ﻏﺴﻠﻭﻩ‬

‫ﻭ ﻋﻤﻭﻤﺎ ﻋﻠﻴﻙ ﺸﻜﺭ ﻨﻌﻤﺔ ﺍﻟﺴﻴﺭﺓ ﺍﻟﺤﺴﻨﺔ‬

‫] ﺇﺫﺍ ﺃﻁﻠﻕ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻙ ﻭﻟﺴﺕ ﺒﺄﻫل ‪ ،‬ﻓﺄﺜﻥ ﻋﻠﻴﻪ ﺒﻤﺎ ﻫﻭ ﺃﻫﻠﻪ [ ‪.‬‬

‫ﻴﻌﻨﻰ ‪ :‬ﺇﺫﺍ ﺃﻁﻠﻕ ﺍﷲ ﺘﻌﺎﻟﻰ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻙ ﻋﻠﻰ ﺃﻟﺴﻨﺔ ﺨﻠﻘﻪ ﺒﻤﺎ ﻻ‬

‫ﺘﻌﻠﻤﻪ ﻤﻥ ﻨﻔﺴﻙ‪ ،‬ﻭﻟﺴﺕ ﺒﺄﻫل ﻟﻪ ‪ ،‬ﻓﺄﺜﻥ ﻋﻠﻰ ﺍﷲ ﺒﻤﺎ ﻫﻭ ﺃﻫﻠﻪ ‪:‬‬

‫ﺃﻯ ﺒﻤﺎ ﻴﺴﺘﺤﻘﻪ ﻤﻥ ﺍﻟﺘﻌﻅﻴﻡ ‪ ،‬ﻟﻴﻜﻭﻥ ﺫﻟﻙ ﺸﻜﺭﺍﹰ ﻟﻨﻌﻤﺔ ﺇﻁﻼﻕ‬

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 ‫ﺍﻷﻟﺴﻨﺔ ﺒﺎﻟﺜﻨﺎﺀ ﻋﻠﻴﻙ ‪ ،‬ﻭ ﺃﻴﻀﺎ ﻫﻭ ﺍﻟﺫﻯ ﺴﺘﺭ ﻤﻨﻬﻡ ﻤﺴﺎﻭﻴﻙ ‪،‬‬

‫ﻭﺃﻅﻬﺭ ﻟﻬﻡ ﻤﺤﺎﺴﻨﻙ ‪ ،‬ﻭﻟﻭ ﺃﻅﻬﺭ ﻟﻬﻡ ﺫﺭﺓ ﻤﻥ ﻤﺴﺎﻭﻴﻙ ﻟﻤﻘﺘﻭﻙ‬

‫ﻭﺃﺒﻐﻀﻭﻙ ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﺒﺩ ﻤﺤل ﺍﻟﻨﻘﺎﺌﺹ ﻭﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻤﺤل ﺍﻟﻜﻤﺎﻻﺕ‬

‫‪ ،‬ﻓﻜل ﺸﺊ ﻅﻬﺭ ﻋﻠﻴﻙ ﻤﻥ ﺍﻟﻜﻤﺎﻻﺕ ﻓﺈﻨﻤﺎ ﻫﻰ ﺭﺸﺤﺔ ﻤﻥ ﻜﻤﺎﻻﺘﻪ‬

‫ﺘﻌﺎﻟﻰ ‪ ،‬ﻓﺎﻟﺜﻨﺎﺀ ﻓﻰ ﺍﻟﺤﻘﻴﻘﺔ ﺇﻨﻤﺎ ﻫﻭ ﷲ ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻊ ﻋﻠﻴﻙ ﻓﺭﺩﻩ‬

‫ﺃﻨﺕ ﺇﻟﻰ ﺃﺼﻠﻪ ‪.‬‬

‫* ﻭ ﻋﻠﻴﻙ ﺒﺎﻟﺘﺠﺎﻭﺯ ﻋﻤﻥ ﺃﺴﺎﺀ ) ﻭ ﺍﻟﻌﺎﻓﻴﻥ ﻋﻥ ﺍﻟﻨﺎﺱ (‬

‫ﻟﻡ ﺃﺠﺩ ﺒﺩﺍ ﻤﻥ ﺍﻟﻌﻁﻑ ﻋﻠﻴﻪ‬ ‫ﺭﺏ ﺭﺍﻡ ﻟﻰ ﺒﺄﺤﺠﺎﺭ ﺍﻷﺫﻯ‬

‫ﺤﻠﻤﻰ ﻋﻠﻴﻪ ﻓﻴﺩﻨﻴﻨﻰ ﺇﻟﻴﻪ‬ ‫ﻓﻌﺴﻰ ﻴﻁﻠﻊ ﺍﷲ ﻋﻠﻰ‬

‫* ﻭ ﻻ ﺘﺘﻘﻠﺒﻥ ﻨﻔﺴﻙ ﻤﻊ ﺍﻟﺤﻕ ﺒﺘﻘﻠﺏ ﺍﻟﻐﻨﻰ ﻭ ﺍﻟﻔﻘﺭ ‪ ،‬ﺒل ﻜﻥ ﻋﺒﺩﺍ‬

‫ﷲ ﺘﻌﺎﻟﻰ ﻭ ﻟﻴﺱ ﻟﻠﻤﺎل ‪...‬‬

‫] ﻤﺘﻰ ﻜﻨﺕ ﺇﺫﺍ ﺃﻋﻁﻴﺕ ﺒﺴﻁﻙ ﺍﻟﻌﻁﺎﺀ ‪ ،‬ﻭﺇﺫﺍ ﻤﻨﻌﺕ ﻗﺒﻀﻙ ﺍﻟﻤﻨﻊ ‪،‬‬

‫ﻓﺎﺴﺘﺩل ﺒﺫﻟﻙ ﻋﻠﻰ ﺜﺒﻭﺕ ﻁﻔﻭﻟﻴﺘﻙ ‪ ،‬ﻭﻋﺩﻡ ﺼﺩﻗﻙ ﻓﻰ ﻋﺒﻭﺩﻴﺘﻙ [‪.‬‬

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 ‫ﻴﻌﻨﻰ ﻟﻭ ﻜﻨﺕ ﺇﺫﺍ ﻤﻨﻌﺕ ﻤﻥ ﺤﻅﻭﻅﻙ ﻭﺸﻬﻭﺍﺘﻙ ‪ ،‬ﻭﺃﺒﺩﻟﻙ ﺍﻟﻐﻨﻰ‬

‫ﺒﺎﻟﻔﻘﺭ ‪ ،‬ﻭﺍﻟﻌﺯ ﺒﺎﻟﺒﻠﻴﺔ ‪ ،‬ﺍﻨﻘﺒﻀﺕ ﻭﺠﺯﻋﺕ ‪ ،‬ﻓﺎﺴﺘﺩل ﺒﺫﻟﻙ ﻋﻠﻰ‬

‫ﺜﺒﻭﺕ ﺘﻁﻔﻠﻙ ﻋﻠﻰ ﺩﺭﺠﺔ ﺍﻹﻴﻤﺎﻥ ﺍﻟﻜﺎﻤل ﺒﺎﻟﻘﺩﺭ ‪ ،‬ﻭﻻ ﻨﺴﺒﺔ ﻟﻙ‬

‫ﻤﻥ ﻤﻘﺎﻡ ﻫﺅﻻﺀ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺃﻭ ﺍﻟﻤﺤﺴﻨﻴﻥ ‪ ،‬ﻭﺇﻨﻤﺎ ﺃﻨﺕ ﻁﻔﻴﻠﻰ‬

‫ﺍﻷﻋﺭﺍﺱ ‪ ،‬ﻤﺎ ﺯﻟﺕ ﻓﻰ ﻏﻔﻠﺔ ﺍﻟﻨﻌﺎﺱ ‪ )...‬ﺍﻟﻁﻔﻴﻠﻰ ﻫﻭ ﻤﻥ ﻜﺎﻥ‬

‫ﻴﺤﺸﺭ ﻨﻔﺴﻪ ﻭ ﻴﺘﺴﻠل ﻭﺴﻁ ﺍﻟﻘﻭﻡ ﻓﻰ ﺍﻟﻭﻻﺌﻡ ﺒﻼ ﺩﻋﻭﺓ ‪ ،‬ﻓﻬﻭ‬

‫ﻤﺯﻴﻑ ﻭ ﻟﻴﺱ ﻤﻥ ﺍﻟﻘﻭﻡ (‬

‫ﺘﻤﺎﻡ ﻴﻘﻴﻥ ﺍﻟﺭﺠل ﺤﻴﻥ ﻴﺴﺘﻭﻯ ﻓﻰ ﻗﻠﺒﻪ ﺃﺭﺒﻌﺔ ﺃﺸﻴﺎﺀ ‪:‬‬

‫ﺍﻟﻤﻨﻊ ‪ ،‬ﻭﺍﻟﻌﻁﺎﺀ ‪ ،‬ﻭﺍﻟﻌﺯ ‪ ،‬ﻭﺍﻟﺫل ﺍ‪.‬ﻫـ‬

‫ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﻟﺭﺠل ﻴﺘﻀﻌﻀﻊ ﻋﻨﺩ ﺒﻼﺀﺍﺕ ﺫﻯ ﺍﻟﺠﻼل ‪ ،‬ﻭﻴﻨﻬﺯﻡ ﻋﻨﺩ‬

‫ﻤﻭﺍﻁﻥ ﺼﺒﺭ ﺍﻷﺒﻁﺎل ‪ .‬ﻓﺎﻋﻠﻡ ﺃﻨﻪ ﻀﻌﻴﻑ ﺍﻟﺤﺎل ‪ ،‬ﻤﺘﻁﻔل ﻋﻠﻰ‬

‫ﻤﻘﺎﻤﺎﺕ ﺍﻟﺭﺠﺎل ‪.‬‬

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 ‫* ﻓﺎﻟﻤﺩﻋﻴﻥ ﺍﻟﻜﺎﺫﺒﻴﻥ ﻟﻭ ﺃﺘﺎﻫﻡ ﺍﻟﺒﻼﺀ ﻭ ﺤﻠﺕ ﺒﻬﻡ ﺍﻟﻔﺘﻨﺔ ‪-‬‬

‫ﻟﻴﻤﺘﺤﻨﻬﻡ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ‪ -‬ﻟﺘﻭﻟﻭﺍ ﻋﻠﻰ ﺃﻋﻘﺎﺒﻬﻡ ﻨﺎﻜﺼﻴﻥ ‪،‬‬

‫ﺃﻟﺴﻨﺘﻬﻡ ﻤﻨﻁﻠﻘﺔ ﺒﺎﻟﺩﻋﻭﻯ ‪ ،‬ﻭﻗﻠﻭﺒﻬﻡ ﺨﺎﻭﻴﺔ ﻤﻥ ﺍﻟﺘﻘﻭﻯ ‪ ).‬ﻴﻌﻨﻰ‬

‫ﺩﻋﻭﻯ ﺍﻹﻴﻤﺎﻥ ﻋﻠﻰ ﻁﺭﻑ ﺍﻟﻠﺴﺎﻥ ‪،‬‬

‫ﻭ ﺍﻟﻘﻠﺏ ﺒﺎﻟﺩﻨﻴﺎ ﻤﻶﻥ ‪ ،‬ﻨﻌﻭﺫ ﺒﺎﷲ ﻤﻥ ﺍﻟﺨﺫﻻﻥ (‬

‫ﻓﻬﻡ ﻓﻰ ﻤﻅﻬﺭﻫﻡ ﻴﻠﺒﺴﻭﻥ ﺯﻱ ﺍﻟﺼﺎﺩﻗﻴﻥ ‪ ،‬ﻭﻋﻤﻠﻬﻡ ﻋﻤل‬

‫ﺍﻟﻤﻌﺭﻀﻴﻥ ‪ ،‬ﻜﻤﺎ ﻗﺎل ﺍﻟﻘﺎﺌل ‪:‬‬

‫ﻭﺃﺭﻯ ﻨﺴﺎﺀ ﺍﻟﺤﻰ ﻏﻴﺭ ﻨﺴﺎﺌﻬﺎ‬ ‫ﺃﻤﺎ ﺍﻟﺨﻴﺎﻡ ﻓﺈﻨﻬﺎ ﻜﺨﻴﺎﻤﻬﻡ‬

‫ﺒﻴﺘﻪ ﻤﺴﺘﻘﺒﻠﻴﻥ ﺍﻟﺭﻜﻥ ﻤﻥ ﺒﻁﺤﺎﺌﻬﺎ‬ ‫ﻻ ﻭﺍﻟﺫﻯ ﺤﺠﺕ ﻗﺭﻴﺵ‬

‫ﺇﻻ ﺒﻜﻴﺕ ﺃﺤﺒﺘﻰ ﺒﻔﻨﺎﺌﻬﺎ‬ ‫ﻤﺎ ﺃﺒﺼﺭﺕ ﻋﻴﻨﻰ ﺨﻴﺎﻡ ﻗﺒﻴﻠﺔ‬

‫* ﺇﺫﺍ ﻗﻴل ﻟﻙ ‪ :‬ﻨﻌﻡ ﺍﻟﺭﺠل ﺃﻨﺕ ‪ ،‬ﻓﻜﺎﻥ ﺃﺤﺏ ﺇﻟﻴﻙ ﻤﻥ ﺃﻥ ﻴﻘﺎل ﻟﻙ‬

‫‪ :‬ﺒﺌﺱ ﺍﻟﺭﺠل ﺃﻨﺕ ‪ ،‬ﻓﺄﻨﺕ ﻭﺍﷲ ﺒﺌﺱ ﺍﻟﺭﺠل ‪.....‬‬

‫ﻭﺠﺎﺀ ﺭﺠل ﺇﻟﻰ ﺸﻴﺦ ﻓﺠﻌل ﻴﻤﺩﺤﻪ ﻓﻰ ﻭﺠﻬﻪ ‪ ،‬ﻓﻘﺎل ﻟﻪ ‪:‬‬

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 ‫ﻴﺎ ﻫﺫﺍ ﻻ ﺘﻐﺭﻨﻲ ﺒﻘﻭﻟﻙ ‪ ،‬ﺃﻨﺎ ﺃﻋﺭﻑ ﻨﻔﺴﻲ ‪ ،‬ﺍﻟﻭﻗﺕ ﺍﻟﺫﻯ ﻻ ﺃﺫﻜﺭ‬

‫ﺍﷲ ﻓﻴﻪ ﺃﻨﺎ ﺃﻗل ﺍﻟﻭﺠﻭﺩ ‪.‬‬

‫* ] ﺇﺫﺍ ﻭﻗﻊ ﻤﻨﻙ ﺫﻨﺏ ﻓﻼ ﻴﻜﻥ ﺴﺒﺒﺎ ﻴﺅﻴﺴﻙ ﻤﻥ ﺤﺼﻭل‬

‫ﺍﻹﺴﺘﻘﺎﻤﺔ ﻤﻊ ﺭﺒﻙ ‪ ،‬ﻓﻘﺩ ﻴﻜﻭﻥ ﺫﻟﻙ ﺁﺨﺭ ﺫﻨﺏ ﻗﺩﺭ ﻤﻨﻙ [ ‪:‬‬

‫ﻓﺎﺠﻌل ﺍﻟﺘﻭﺒﺔ ﻫﻰ ﺍﻟﺼﺩﻴﻕ ‪ ،‬ﻭ ﺍﻟﺸﺭﻴﻌﺔ ﻨﻌﻡ ﺍﻟﻁﺭﻴﻕ ‪ ،‬ﻭ ﻻ‬

‫ﺘﺘﻭﻗﻑ ﻟﻜﺒﻭﺓ ﺃﻭ ﻭﻗﻌﺔ ‪ ،‬ﻜﻥ ﻜﺎﻟﺭﺍﻜﺏ ﺍﻟﻤﻐﻴﺭ ‪ ،‬ﺠﺎﺩﺍ ﻓﻰ ﺍﻟﻤﺴﻴﺭ ‪،‬‬

‫ﻜﺎﺩ ﻤﻥ ﺍﻟﺴﺭﻋﺔ ﺃﻥ ﻴﻁﻴﺭ ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻌﺕ ﻤﻨﻪ ﻜﺒﻭﺓ ﺃﻭ ﺴﻘﻁﺔ ‪ ،‬ﺃﻭ‬

‫ﺼﺩﺭﺕ ﻤﻨﻪ ﻋﺜﺭﺓ ﺃﻭ ﻫﻔﻭﺓ ‪ ،‬ﻭﺍﺴﺘﻭﻯ ﻋﻠﻰ ﺠﻭﺍﺩﻩ ‪ ،‬ﻭﺍﺴﺘﻤﺭ‬

‫ﻋﻠﻰ ﺇﻏﺎﺭﺘﻪ ﻓﻰ ﻁﻠﺏ ﻤﺭﺍﺩﻩ ‪ ،‬ﺃﻤﺎ ﺇﺫﺍ ﺴﻘﻁ ﻭﺠﻌل ﻴﺘﻤﺭﻍ ﻓﻰ‬

‫ﺴﻘﻁﺘﻪ ‪ ،‬ﻜﺎﻥ ﺫﻟﻙ ﺩﻟﻴﻼ ﻋﻠﻰ ﻓﺘﺭﺘﻪ ) ﻜﺴﻠﻪ ﻭ ﻋﺠﺯﻩ ﻭ ﺨﻭﺭﻩ ( ‪،‬‬

‫ﻭﻋﺩﻡ ﺘﺤﺼﻴﻠﻪ ﻁﻠﺒﻪ‪.‬‬

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 ‫* ﻓﺈﺫﺍ ﻭﻗﻊ ﻤﻨﻙ ﺃﻴﻬﺎ ﺍﻟﻌﺒﺩ ﺍﻟﻔﻘﻴﺭ ﺫﻨﺏ ‪ ،‬ﻓﻼ ﻴﻜﻥ ﺴﺒﺒﺎ ﻓﻰ ﻗﻁﻌﻙ‬

‫ﻋﻥ ﺍﷲ ‪ ،‬ﺃﻭ ﻴﺅﻴﺴﻙ ﻤﻥ ﺍﻻﺴﺘﻘﺎﻤﺔ ﻤﻊ ﺍﷲ ‪ ،‬ﻓﻴﺘﻀﺎﻋﻑ ﻋﻠﻴﻙ‬

‫ﻭﺒﺎل ﺍﻟﻤﻌﺼﻴﺔ ‪ ،‬ﻭﺘﻌﻅﻡ ﻓﻰ ﺤﻘﻙ ﺍﻟﻤﺼﻴﺒﺔ ﻭﺍﻟﺒﻠﻴﺔ ‪ ،‬ﻓﻘﺩ ﺘﻜﻭﻥ‬

‫ﺘﻭﺒﺘﻙ ﻭ ﺍﻨﻜﺴﺎﺭﻙ ﺒﻌﺩ ﺍﻟﻤﻌﺼﻴﺔ ﺭﺤﻤﺔ ﺒﻙ ﻭﺘﻨﺒﻴﻬﺎ ﻟﻙ ﻤﻥ ﺴﻨﺘﻙ‬

‫)ﺃﻯ ﻤﻥ ﻨﻭﻤﻙ ﻭ ﻏﻔﻭﺘﻙ ( ‪ ،‬ﻜﺤﺼﻭل ﻤﻠل ﻭﻓﺘﺭﺓ ‪ ،‬ﻓﺈﺫﺍ ﺴﻘﻁﺕ‬

‫ﻨﻬﻀﺕ ‪ ،‬ﻭﺇﺫﺍ ﻗﻤﺕ ﻭﻗﺩ ﺠﺩﺩﺕ ‪ ،‬ﻓﺨﻑ ﻤﻥ ﺍﻟﻌﻭﺩﺓ ﻟﻠﺴﻘﻭﻁ ﻭ‬

‫ﺍﺴﺘﺒﺸﺭ ﺒﺘﻭﺒﺘﻙ ‪ ،‬ﻭ ﻻ ﺘﻘﻨﻁ ﻓﺭﺒﻤﺎ ﻴﻜﻭﻥ ﺫﻟﻙ ﺁﺨﺭ ﺫﻨﺏ ﻗﺩﺭ‬

‫ﻋﻠﻴﻙ ﺒﻤﺎ ﻜﺴﺒﺕ ﻴﺩﺍﻙ ‪ ،‬ﻭﺘﺄﻤل ﻤﺎ ﻭﻗﻊ ﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻔﻀﻼﺀ‬

‫ﺍﻟﻨﺠﺒﺎﺀ‪ ،‬ﻜﺎﻨﻭﺍ ﻟﺼﻭﺼﺎﹰ ﻓﺼﺎﺭﻭﺍ ﺨﺼﻭﺼﺎﹰ ‪ ،‬ﻜﺈﺒﺭﺍﻫﻴﻡ ﺍﺒﻥ ﺃﺩﻫﻡ‬

‫ﻭﺍﻟﻔﻀﻴل ﻭﻏﻴﺭﻫﻡ ﻤﻤﻥ ﻻ ﻴﺤﺼﻰ ‪ ،‬ﻓﻠﻴﻜﻥ ﻟﻙ ﺒﻬﻡ ﺃﺴﻭﺓ ﻓﻰ ﺤﺴﻥ‬

‫ﺍﻟﻅﻥ ﺒﺎﷲ ﻗﺎل ﺘﻌﺎﻟﻰ ‪:‬‬

‫) ﻗل ﻴﺎ ﻋﺒﺎﺩﻯ ﺍﻟﺫﻴﻥ ﺃﺴﺭﻓﻭﺍ ﻋﻠﻰ ﺃﻨﻔﺴﻬﻡ ﻻ ﺘﻘﻨﻁﻭﺍ ﻤﻥ ﺭﺤﻤﺔ‬

‫ﺍﷲ(‬

‫ﻭﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻭﻤﻥ ﻴﻘﻨﻁ ﻤﻥ ﺭﺤﻤﺔ ﺭﺒﻪ ﺇﻻ ﺍﻟﻀﺎﻟﻭﻥ ( ‪.‬‬

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 ‫ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ) :‬ﻻ ﻴﻴﺄﺱ ﻤﻥ ﺭﻭﺡ ﺍﷲ ﺇﻻ ﺍﻟﻘﻭﻡ ﺍﻟﻜﺎﻓﺭﻭﻥ ( ‪،‬‬

‫ﻭﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪:‬‬

‫" ﻜل ﺍﺒﻥ ﺁﺩﻡ ﺨﻁﺎﺀ ‪ ،‬ﻭﺨﻴﺭ ﺍﻟﺨﻁﺎﺌﻴﻥ ﺍﻟﺘﻭﺍﺒﻭﻥ " ‪،‬‬

‫ﻭﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﺇﻥ ﺍﷲ ﻴﺤﺏ ﺍﻟﺘﻭﺍﺒﻴﻥ ﻭﻴﺤﺏ ﺍﻟﻤﺘﻁﻬﺭﻴﻥ ( ‪.‬‬

‫ﻓﻬﺫﻩ ﺍﻵﻴﺎﺕ ﺘﻘﻭﻱ ﺭﺠﺎﺀ ﺍﻟﻌﺒﺎﺩ ﻭﺘﻭﺠﺏ ﺍﻻﻋﺘﺩﺍل ﻭﺍﻟﺴﺩﺍﺩ ‪.‬‬

‫*ﺃﺼل ﺍﻟﺭﺠﺎﺀ ﻭﺍﻟﺨﻭﻑ ﻭﻤﻨﺸﺄﻫﻤﺎ ‪:‬‬

‫] ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﻴﻨﻔﺘﺢ ﻟﻙ ﺒﺎﺏ ﺍﻟﺭﺠﺎﺀ ﻓﺎﺸﻬﺩ ﻤﺎ ﻤﻨﻪ ﺇﻟﻴﻙ ‪،‬‬

‫ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﻴﻔﺘﺢ ﻟﻙ ﺒﺎﺏ ﺍﻟﺨﻭﻑ ﻓﺎﺸﻬﺩ ﻤﺎ ﻤﻨﻙ ﺇﻟﻴﻪ [‬

‫) ﻴﻌﻨﻰ ﺘﺩﺒﺭ ﺃﻓﻀﺎﻟﻪ ﻭ ﺭﺤﻤﺘﻪ – ﺴﺒﺤﺎﻨﻪ ‪ -‬ﻟﺘﻁﻤﺌﻥ ﻗﻠﺒﻙ‬

‫ﺒﺎﻟﺭﺠﺎﺀ ﻭ ﺍﻷﻤل ﻟﻭ ﺯﺍﺩ ﻗﻠﻘﻙ ‪ ،‬ﻭ ﺘﺩﺒﺭ ﻤﻌﺎﺼﻴﻙ ﻭ ﺘﻘﺼﻴﺭﻙ‬

‫ﻟﺘﺨﻴﻑ ﻨﻔﺴﻙ ﻟﻭ ﺭﺍﻭﺩﺘﻙ ﻭ ﺃﻤﺭﺘﻙ ﺒﺎﻟﺴﻭﺀ (‪.‬‬

‫* ﻓﻠﻡ ﻨﺘﻘﻠﺏ ﻤﺎ ﺒﻴﻥ ﺒﻼﺀ ﻭ ﻋﺎﻓﻴﺔ ؟‬

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 ‫] ﺭﺒﻤﺎ ﺃﻓﺎﺩﻙ ﻓﻰ ﻟﻴل ﺍﻟﻘﺒﺽ ﻤﺎ ﻟﻡ ﺘﺴﺘﻔﺩﻩ ﻓﻰ ﺇﺸﺭﺍﻕ ﻨﻬﺎﺭ‬

‫ﺍﻟﺒﺴﻁ ‪ ،‬ﻻ ﺘﺩﺭﻭﻥ ﺃﻴﻬﻡ ﻟﻜﻡ ﻨﻔﻌﺎﹰ [ ‪.‬‬

‫ﻓﺭﺒﻤﺎ ﺃﻓﺎﺩﻙ ﺍﻟﻘﺒﺽ ﻤﻥ ﺍﻨﺨﻨﺎﺱ ﺍﻟﻨﻔﺱ ‪ ،‬ﻭﺫﻫﺎﺏ ﺍﻟﺤﺱ ‪،‬ﻭﻤﻭﺍﻻﺓ‬

‫ﺍﻷﻨﺱ ‪ ،‬ﻤﺎﻻ ﺘﺴﺘﻔﻴﺩﻩ ﻓﻰ ﻨﻬﺎﺭ ﺍﻟﺒﺴﻁ ‪ ،‬ﻤﻥ ﺘﺤﺼﻴل ﺍﻟﻌﻠﻭﻡ ‪،‬‬

‫ﻭﺘﺤﻘﻴﻕ ﺍﻟﻔﻨﻭﻥ‬

‫ﻴﻌﻨﻰ ‪:‬‬

‫ﻓﺭﺒﻤﺎ ﺃﻓﺎﺩﻙ ﺍﻟﻘﺒﺽ ﻤﻥ ﺍﻨﺨﻨﺎﺱ ﺍﻟﻨﻔﺱ ) ﻗﻠﺔ ﺍﻟﻭﺴﻭﺴﺔ‬

‫ﺒﺎﻟﻤﻌﺼﻴﺔ (‪ ،‬ﻭﺫﻫﺎﺏ ﺍﻟﺤﺱ ) ﻗﻠﺔ ﺍﻟﺭﻏﺒﺔ ﻓﻰ ﺍﻟﺸﻬﻭﺓ ﻤﻊ ﺍﻟﺒﻼﺀ‬

‫ﺤﻴﺙ ﺘﻜﻭﻥ ﺤﺯﻴﻨﺎ ﻤﺘﻀﺭﻋﺎ ( ‪ ،‬ﻭﻤﻭﺍﻻﺓ ﺍﻷﻨﺱ ) ﺍﻟﺭﻏﺒﺔ ﻓﻰ‬

‫ﺍﻷﻨﺱ ﺒﺎﷲ ﺘﻌﺎﻟﻰ(‪.‬‬

‫ﻓﺎﻟﻘﺒﺽ ﻟﻪ ﻓﻭﺍﺌﺩ ‪ ،‬ﻭﺍﻟﺒﺴﻁ ﻟﻪ ﻓﻭﺍﺌﺩﻩ ‪ ،‬ﻭﺍﻟﻌﺒﺩ ﻻ ﻴﺩﺭﻱ ﺃﻴﻬﻤﺎ‬

‫ﺃﻗﺭﺏ ﻟﻪ ﻨﻔﻌﺎﹰ ‪ ،‬ﻓﺘﻌﻴﻥ ﺍﻟﻭﻗﻭﻑ ﻤﻊ ﻤﺎ ﻴﻭﺍﺠﻬﻪ ﻤﻥ ﺠﻬﺔ ﺍﻟﺤﻕ ‪،‬‬

‫ﻓﻴﺘﻠﻘﺎﻩ ﺒﺎﻟﻘﺒﻭل ﻭﺍﻷﺩﺏ ‪.‬‬

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 ‫ﻓﻬﻲ ﻨﻔﺱ ﻗﺩ ﺘﺄﻤﺭ ﺒﺎﻟﺴﻭﺀ ‪ ،‬ﻓﺈﺫﺍ ﺍﻨﺯﺠﺭﺕ ‪ ،‬ﻭﻋﻘﻠﺕ ﺒﻌﻘﺎل ﺍﻟﺸﺭﻉ‬

‫ﻫﺩﺃﺕ ‪ ،‬ﺇﻻ ﺃﻨﻬﺎ ﻗﺩ ﺘﻤﻴل ﺇﻟﻰ ﺍﻟﻤﻌﺎﺼﻰ ﻭﺍﻟﺫﻨﻭﺏ ‪ ،‬ﻓﺘﺎﺭﺓ ﺘﻌﺼﻲ ﻭ‬

‫ﺘﺎﺭﺓ ﺘﺘﻭﺏ ‪.‬‬

‫• ﻓﻤﻥ ﺃﻴﻥ ﻴﺄﺘﻰ ﺍﻟﻨﻭﺭ ﻓﻰ ﺍﻟﻘﻠﺏ ؟‬

‫) ﺍﷲ ﻨﻭﺭ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ(‬

‫ﻓﻠﻭ ﺒﻌﺩﺕ ﻋﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻓﻠﺴﺕ ﻤﻁﻠﻌﺎ ﻟﺸﺊ ﻤﻥ ﺍﻟﻨﻭﺭ ‪ ،‬ﻟﻌﺩﻡ‬

‫ﺘﻭﺠﻬﻬﻙ ﺇﻟﻰ ﺍﻟﻜﺭﻴﻡ ﺍﻟﻐﻔﻭﺭ ‪.‬‬

‫‪ ....‬ﻓﺎﻟﻨﻭﺭ ﺍﻟﻘﻴﻡ ﻟﻴﺱ ﻤﻥ ﺍﻟﻤﺼﺎﺒﻴﺢ‬

‫ﻓﺎﻟﻤﺩﺍﺭ ﺇﻨﻤﺎ ﻫﻭ ﻋﻠﻰ ﺍﻷﻨﻭﺍﺭ ﺍﻟﺒﺎﻁﻨﻴﺔ ﺍﻟﻤﻌﻨﻭﻴﺔ ‪ ،‬ﻭﺃﻤﺎ ﺍﻟﺤﺴﻴﺔ‬

‫ﻓﻤﺩﺭﻜﺔ ﻟﻜل ﺃﺤﺩ ﺤﺘﻰ ﺍﻟﺒﻬﺎﺌﻡ ﻓﻼ ﺨﺼﻭﺼﻴﺔ ﻟﻬﺎ ‪.‬‬

‫ﻓﻨﻭﺭ ﺍﻟﻴﻘﻴﻥ ﻭﺍﻟﺭﻀﻰ ﻭﺍﻟﺘﺴﻠﻴﻡ ‪ ،‬ﻭﺤﻼﻭﺓ ﺍﻟﻤﺤﺒﺔ ﻭﺍﻻﺸﺘﻴﺎﻕ ‪ ،‬ﺇﻟﻰ‬

‫ﻏﻴﺭ ﺫﻟﻙ ﻫﻭ ﺍﻟﻨﻭﺭ ﺍﻟﺤﻘﻴﻘﻰ ‪.‬‬

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 ‫ﻓﺎﻟﻨﻭﺭ ﻟﻪ ﺤﻼﻭﺓ ﻭ ﻗﻭﺓ ﻴﺠﺩﻫﺎ ﺍﻟﻤﺅﻤﻥ ﻓﻰ ﺒﺎﻁﻨﻪ ‪ ،‬ﻤﻥ ﻤﺯﻴﺩ‬

‫ﺇﻴﻤﺎﻥ ﻭﻗﻭﺓ ﺇﻴﻘﺎﻥ ‪ ،‬ﻓﺤﻼﻭﺓ ﺍﻟﻌﺒﻭﺩﻴﺔ ﻭ ﺍﻟﺨﺩﻤﺔ ﻟﻠﻤﻠﻙ ﺍﻟﺩﻴﺎﻥ ‪ ،‬ﻭ‬

‫ﺤﻼﻭﺓ ﺍﻟﺫﻜﺭ ﺍﻟﺤﺴﻲ ﺍﻟﻠﺴﺎﻨﻲ ﺍﻟﻘﻠﺒﻲ ‪ ،‬ﻭﺤﻼﻭﺓ ﺍﻟﻔﻜﺭﺓ ﻭﺍﻟﻨﻅﺭ‬

‫ﻓﺒﻬﺎ ﺘﻘﺎﻭﻡ ﺍﻟﺯﻴﻨﺔ ﺍﻟﻤﺤﺭﻤﺔ ﻤﻥ ﻤﻌﺎﺼﻰ ﻭ ﻜﺴل‬

‫)ﺯﻴﻥ ﻟﻠﻨﺎﺱ ﺤﺏ ﺍﻟﺸﻬﻭﺍﺕ ﻤﻥ ﺍﻟﻨﺴﺎﺀ ﻭﺍﻟﺒﻨﻴﻥ ﻭﺍﻟﻘﻨﺎﻁﻴﺭ‬

‫ﺍﻟﻤﻘﻨﻁﺭﺓ (ﺍﻷﻴﺔ ‪..‬ﺴﻭﺭﺓ ﺀﺍل ﻋﻤﺭﺍﻥ‬

‫ﻭﻴﺩﺨل ﻓﻲ ﺍﻟﺸﻬﻭﺍﺕ ﻤﺎ ﻴﻼﺌﻤﻬﺎ ﻤﻥ ﺤﺏ ﺍﻟﺠﺎﻩ ﻭﺍﻟﺭﻴﺎﺴﺔ ‪ ،‬ﻭﺤﺏ‬

‫ﺍﻟﻤﺩﺡ ﻭﺍﻟﺘﻌﻅﻴﻡ ‪ ،‬ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻥ ﺸﻬﻭﺍﺕ ﺍﻟﺩﻨﻴﺎ ﺍﻟﺩﻨﻴﺌﺔ ﻭﻋﻭﺍﺌﺩﻫﺎ‬

‫ﻭﻫﻰ ﺍﻟﺘﻰ ﺤﺠﺒﺕ ﺠل ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺴﺎﻗﺘﻬﻡ ﺇﻟﻰ ﺍﻟﺨﻴﺒﺔ ﻭﺍﻹﻓﻼﺱ ‪،‬‬

‫ﻨﺴﺄل ﺍﷲ ﺍﻟﻌﺼﻤﺔ ﺒﻤﻨﻪ ﻭﻜﺭﻤﻪ ‪.‬‬

‫ﻓﻼﺒﺩ ﻤﻥ ﻤﻘﺎﻭﻤﺔ ﺘﻠﻙ ﺍﻟﺯﻴﻨﺔ ‪ ،‬ﻭ ﺩﻋﻭﻯ ﺍﻹﻴﻤﺎﻥ ﻟﻴﺴﺕ ﺭﺨﻴﺼﺔ ‪،‬‬

‫ﻭﺍﻟﺠﻨﺔ ﻏﺎﻟﻴﺔ ﻭ ﺫﻟﻙ ﺇﺠﻼل ﻭﺘﻌﻅﻴﻡ ﻟﻬﺎ ﺃﻥ ﺘﺒﺘﺫل ‪...‬‬

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 ‫* ﻓﺘﺄﻤل ﻤﻌﻰ ﺤﻘﺎﺌﻕ ﻭ ﺤﻜﻡ ﺍﻟﻜﻭﻥ ﻟﻜﻰ ﺘﺭﻯ ﺍﻟﻨﻭﺭ ‪ ،‬ﻓﺎﻷﺸﻴﺎﺀ‬

‫ﻜﻠﻬﺎ ﻗﺎﺌﻤﺔ ‪ ،‬ﺒﻴﻥ ﺫﺍﺕ ﻭﺼﻔﺎﺕ ‪ ،‬ﺒﻴﻥ ﺤﺱ ﻭﻤﻌﻨﻰ ‪ ،‬ﺒﻴﻥ ﻗﺩﺭﺓ‬

‫ﻭﺤﻜﻤﺔ ‪.‬‬

‫ﻓﺎﻟﺤﻜﻤﺔ ﻫﻰ ﺭﺩﺍﺀ ﺍﻟﺼﻭﻥ ﺍﻟﺫﻯ ﻨﺸﺭ ﻋﻠﻰ ﺍﻟﻜﻭﻥ ‪ ،‬ﻭ ﻨﻔﺴﻙ‬

‫ﻜﺎﻷﺭﺽ ﻗﺎﺒﻠﺔ ﻟﻠﺼﻼﺡ ‪ ،‬ﻟﻜﻥ ﻋﻠﻴﻙ ﺒﺎﻟﺯﺭﻉ ﻭ ﺍﻟﻌﻨﺎﻴﺔ ﺒﺎﻟﻨﺒﺎﺕ‬

‫ﻟﻴﻜﻭﻥ ﺍﻟﺤﺼﺎﺩ ‪ ..‬ﻓﺎﺠﺘﻬﺩ ﻜﻤﻥ ﻴﺯﺭﻉ ﺃﺭﻀﻪ ‪ ،‬ﻭﺍﺩﻉ ﺭﺒﻙ ﺃﻥ‬

‫ﺘﻤﻁﺭ ﺍﻟﺴﻤﺎﺀ ﻟﺘﺭﻭﻴﻬﺎ ‪...‬‬

‫ﻓﺈﺫﺍ ﻨﺯل ﺍﻟﻤﻁﺭ ﺃﺨﻀﺭﺕ ﺍﻷﺸﺠﺎﺭ ‪ ،‬ﻭﺃﺨﺭﺠﺕ ﺍﻟﺜﻤﺎﺭ ‪ ،‬ﺍﻟﺘﻰ ﻜﺎﻨﺕ‬

‫ﻜﺎﻤﻨﺔ ﻓﻴﻬﺎ ‪.‬‬

‫ﻓﺎﻷﻨﻭﺍﺭ ﻤﻭﺠﻭﺩﺓ ﻤﻨﺘﻅﺭﺓ‬

‫ﻜﻤﺎ ﻴﻜﻭﻥ ﺍﻟﺤﺏ ﻓﻰ ﺍﻟﻐﺼﻭﻥ‬ ‫ﻫﻰ ﻤﻥ ﺍﻟﻨﻔﻭﺱ ﻓﻰ ﻜﻤﻭﻥ‬

‫ﻭ ﻟﻭ ﺘﻌﺜﺭﺕ ﻻ ﺘﻘﻑ ﺒل ﻗﻡ ‪..‬ﻭ ﻟﻭ ﺃﻁﻌﺕ ﻻ ﺘﻐﺘﺭ ﺒل ﺨﻑ ﻋﻠﻰ‬

‫ﻨﻔﺴﻙ ﺍﻟﻐﺭﻭﺭ ‪..‬‬

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 ‫ﻓﻼ ﺘﻘﻑ ﻤﻊ ﻤﻌﺼﻴﺔ ) ﺒﺈﺤﺒﺎﻁ ﻭﻴﺄﺱ ( ‪ ،‬ﻭﻻ ﺘﺭﻜﻥ ﺇﻟﻰ ﻁﺎﻋﺔ )‬

‫ﺒﻌﺠﺏ ﻭﺯﻫﻭ ﻭ ﻏﺭﻭﺭ ﻭ ﻴﻘﻴﻥ ﺒﺎﻟﻔﻭﺯ ﻭﺍﻟﻨﺠﺎﺓ ( ‪ ،‬ﻭﻻ ﻴﻐﻠﺒﻥ‬

‫ﻋﻠﻴﻙ ﺨﻭﻑ ﻭﻻ ﺭﺠﺎﺀ ‪ ،‬ﻭﻻ ﺴﺨﻁ ﺒﻘﺒﺽ ﻭﻻ ﺒﺴﻁ ‪ ،‬ﺒل ﻤﺎ‬

‫ﻴﺒﺭﺯ ﻤﻥ ﺍﻟﻐﻴﺏ ﻓﺘﻠﻘﻪ ﺒﺎﻟﺭﻀﺎ ﻭﺍﻟﻤﻌﺭﻓﺔ ﻭﺍﻟﻴﻘﻴﻥ ﻭﺍﻟﺘﺼﺒﺭ ‪ ،‬ﻭ‬

‫ﺍﺴﺄل ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻭ ﺍﻟﺭﻀﺎ ﻭ ﺃﻻ ﻴﻜﻭﻥ ﻏﻀﺒﺎ ﻋﻠﻴﻙ ‪.‬‬

‫ﻭ ﻻ ﺘﺴﻌﻰ ﻟﻠﻅﻬﻭﺭ ﻭﺍﻟﺸﻬﺭﺓ ‪ ..‬ﻓﺭﺒﻤﺎ ﻅﻬﺭﺕ ﻓﻔﺘﻨﺕ ‪ ..‬ﻭ‬

‫ﺍﻟﺴﻌﻰ ﻟﻠﻅﻬﻭﺭ ﻓﺘﻨﺔ ﻓﺎﺘﻕ ﺍﷲ ‪ ..‬ﻭ ﺍﻟﺜﻭﺍﺏ ﻫﻨﺎﻙ ‪..‬‬

‫))) ﷲ ﺭﺠﺎل ﺴﺘﺭﻫﻡ ﻓﻰ ﺍﻟﺒﺩﺍﻴﺔ ﻭﺃﻅﻬﺭﻫﻡ ﻓﻰ ﺍﻟﻨﻬﺎﻴﺔ (((‬

‫ﻓﻠﻴﺱ ﻟﻬﻡ ﻤﻊ ﻏﻴﺭﻩ ﻗﺭﺍﺭ ‪ ،‬ﻭﻻ ﻋﻥ ﺃﻨﻔﺴﻬﻡ ﺇﺨﺒﺎﺭ ‪....‬ﻴﻌﻨﻰ‬

‫ﺭﺍﺤﺘﻬﻡ ﻤﻊ ﺨﺎﻟﻘﻬﻡ ‪ ،‬ﻭ ﻻ ﻴﺸﺘﻬﺭﻭﻥ ﺒﻴﻥ ﺍﻟﺨﻠﻕ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﻭ ﺇﻥ‬

‫ﻜﺎﻥ ﺨﺒﺭﻫﻡ ﻭ ﻨﻭﺭﻫﻡ ﻴﺴﻁﻊ ﻴﻭﻡ ﺍﻟﻌﺭﺽ ﻋﻠﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ‪.‬‬

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 ‫* ﻓﺎﻟﺸﻬﺭﺓ ﻗﺩ ﺘﺸﻐﻠﻙ ﻟﻭ ﻟﻡ ﺘﻜﻥ ﺃﻫﻼ ﻟﻤﻘﺎﻭﻤﺔ ﻤﻐﺭﻴﺎﺘﻬﺎ ﻭ‬

‫ﻤﻤﺎﺭﺴﺔ ﻭﺍﺠﺒﺎﺘﻬﺎ ) ﻜﺄﻥ ﺘﻜﻭﻥ ﻗﺩﻭﺓ ﺤﺴﻨﺔ ‪ ،‬ﻭﺘﺠﺘﻨﺏ ﺍﻟﻤﻨﻜﺭﺍﺕ‬

‫ﻟﻜﻰ ﻻ ﺘﺴﺊ ﻷﻫل ﺍﻟﺩﻴﻥ ‪ ،‬ﻭ ﺃﻥ ﺘﺤﻔﻅ ﻗﻠﺒﻙ ﻤﻥ ﺍﻟﻐﺭﻭﺭ ( ‪،‬ﻓﻘﺩ‬

‫ﺘﻜﻭﻥ ﻓﺘﻨﺔ ﻋﻅﻴﻤﺔ ﻭﺒﻠﻴﺔ ﻭﻤﺼﻴﺒﺔ ‪ ،‬ﻭﺫﻟﻙ ﻷﻨﻬﺎ ﻗﺒل ﺍﻟﺘﻤﻜﻴﻥ ﻓﻰ‬

‫ﺍﻟﻴﻘﻴﻥ ﻗﺩ ﺘﺸﺘﻐل ﻗﻠﺒﻙ ﻭﻴﺘﺸﻭﺵ ﺨﺎﻁﺭﻙ ﻭ ﻟﺒﻙ ) ﺃﻯ ﻋﻘﻠﻙ (‪.‬‬

‫* ﺤﻅ ﺍﻟﻨﻔﺱ ﻓﻰ ﺍﻟﻤﻌﺼﻴﺔ ﻅﺎﻫﺭ ﺠﻠﻲ ‪ ،‬ﻭﺤﻅﻬﺎ‬

‫ﻓﻰ ﺍﻟﻁﺎﻋﺔ ﺒﺎﻁﻥ ﺨﻔﻲ ‪ ،‬ﻭﻤﺩﺍﻭﺍﺓ ﻤﺎ ﺨﻔﻰ ﺃﺼﻌﺏ‬

‫ﻭﻋﻼﺠﻪ ﺃﻋﺴﺭ ‪.‬‬

‫* ﺤﻅ ﺍﻟﻨﻔﺱ ﻓﻰ ﺍﻟﻤﻌﺼﻴﺔ ﻫﻰ ﻤﺘﻌﺔ ﺍﻟﺒﺸﺭﻴﺔ ﺍﻟﻅﺎﻫﺭﺓ ‪ ،‬ﻜﻠﺫﺓ‬

‫ﺍﻷﻜل ﻭﺍﻟﺸﺭﺏ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺴﻤﺎﻉ ﺍﻟﻠﻬﻭ ‪ ،‬ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻤﺎ ﻫﻭ ﻤﻥ‬

‫ﺃﺫﻭﺍﻕ ﺍﻟﺤﺱ ﺍﻟﺘﻰ ﻫﻰ ﻤﺤﺭﻤﺔ ‪ ،‬ﻭﺤﻅﻬﺎ ﻓﻰ ﺍﻟﻁﺎﻋﺔ )ﻴﻌﻨﻰ ﻨﻘﻁﺔ‬

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 ‫ﻀﻌﻔﻬﺎ ﺤﻴﻥ ﺘﻁﻴﻊ ( ﻫﻭ ﻁﻠﺏ ﺍﻟﻜﺭﺍﻤﺎﺕ ‪ ،‬ﻭﺨﻭﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ‪ ،‬ﻭ‬

‫ﺤﺏ ﺍﻟﺨﺼﻭﺼﻴﺔ ﻭﺍﻟﻤﻨﺯﻟﺔ ﻋﻨﺩ ﺍﻟﻨﺎﺱ ‪.‬‬

‫ﻭﻤﺩﺍﻭﺍﺓ ﻫﺫﺍ ﺍﻟﻤﺭﺽ ﺍﻟﺨﻔﻲ ﺃﺼﻌﺏ ﻤﻥ ﻤﺩﺍﻭﺍﺓ ﺍﻷﻭل ﺍﻟﺠﻠﻲ ‪،‬‬

‫ﻷﻥ ﻤﺩﺍﻭﺍﺓ ﺍﻟﻤﺭﺽ ﺍﻟﺤﺴﻲ ﺍﻟﺨﻔﻲ ﺃﺼﻌﺏ ﻤﻥ ﻤﺩﺍﻭﺍﺓ ﺍﻟﺠﻠﻲ )‬

‫ﻓﺎﻟﺴﺭﻁﺎﻥ ﻤﺜﻼ ﺃﺼﻌﺏ ﻤﻥ ﺍﻟﺠﺭﻭﺡ ﺍﻟﻅﺎﻫﺭﺓ ﻷﻨﻪ ﻭﺭﻡ ﺨﺒﻴﺙ ﺨﻔﻰ‬

‫( ‪ ،‬ﻓﻜﺫﻟﻙ ﺍﻟﻤﺭﺽ ﺍﻟﻤﻌﻨﻭﻱ ﺍﻟﺒﺎﻁﻨﻲ ‪ ،‬ﻤﺎ ﻜﺎﻥ ﻤﻨﻪ ﻅﺎﻫﺭﺍ ﻤﺘﻌﻠﻘﺎ‬

‫ﺒﺎﻟﻨﻔﺱ ﺃﺼﻌﺏ ﻤﻤﺎ ﻜﺎﻥ ﺨﻔﻴﺎ ﻓﻴﻬﺎ ‪ .‬ﻓﺎﻷﻭل ) ﺍﻟﻤﻌﺎﺼﻰ ( ﻴﻤﻜﻥ‬

‫ﺩﻭﺍﺅﻩ ﺒﺎﻟﻌﺯﻟﺔ ‪ ،‬ﻭﺍﻟﻔﺭﺍﺭ ﻤﻥ ﻤﻭﺍﻁﻥ ﺍﻷﺸﺭﺍﺭ ‪ ،‬ﻭﺒﺼﺤﺒﺔ ﺍﻷﺨﻴﺎﺭ‬

‫‪ ،‬ﻭﺒﻜﺜﺭﺓ ﺍﻟﻁﺎﻋﺔ ﻭﺍﻷﺫﻜﺎﺭ ‪ ،‬ﺃﻤﺎ ﺍﻟﺜﺎﻨﻰ ﻓﻼﺒﺩ ﻤﻌﻪ ﻤﻥ ﻤﺠﺎﻫﺩﺓ‬

‫ﺍﻟﻨﻔﺱ ﻭ ﻤﻌﺎﻟﺠﺔ ﺍﻟﻨﻴﺔ ﻭﺘﺭﺒﻴﺔ ﺍﻟﺸﺨﺼﻴﺔ ﻋﻠﻰ ﻁﻬﺎﺭﺓ ﺍﻟﻘﻠﺏ ﻭ‬

‫ﺍﻹﺨﻼﺹ ﻭ ﺍﻟﺘﺠﺭﺩ ﷲ ﺘﻌﺎﻟﻰ ‪.‬‬

‫ﻭ ﻋﻼﺝ ﺍﻟﻨﻔﺱ ﻴﺴﺘﻠﺯﻡ ﻤﺨﺎﻟﻔﺘﻬﺎ ﻟﺘﺘﻌﻭﺩ ﺃﻨﻬﺎ ﻤﺄﻤﻭﺭﺓ ﻭ ﻟﻴﺴﺕ‬

‫ﺃﻤﺎﺭﺓ ‪ ،‬ﻓﻤﺜﻼ ﻗﻴل ‪:‬‬

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 ‫*ﺇﺫﺍ ﺍﻟﺘﺒﺱ ﻋﻠﻴﻙ ﺃﻤﺭﺍﻥ ﻓﺎﻨﻅﺭ ﺃﺜﻘﻠﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻨﻔﺱ ‪ ،‬ﻓﺈﻨﻪ ﻻ ﻴﺜﻘل‬

‫ﻋﻠﻴﻬﺎ ﺇﻻ ﻤﺎ ﻜﺎﻥ ﺤﻘﺎﹰ ‪.‬‬

‫ﻗﺎل ﺃﺤﺩﻫﻡ ‪:‬‬

‫ﺤﺠﺠﺕ ﻟﻠﺒﻴﺕ ﺍﻟﺤﺭﺍﻡ ﻤﺭﺍﺕ ‪ ،‬ﻓﺒﺎﻥ ﻟﻲ ﺃﻥ ﺠﻤﻴﻊ ﺫﻟﻙ ﻜﺎﻥ ﻤﺸﻭﺒﺎ‬

‫) ﻴﻌﻨﻰ ﻨﻔﺴﻰ ﻓﻴﻬﺎ ﺭﺍﻏﺒﺔ ﻟﺤﻅﻬﺎ ( ﻭﺫﻟﻙ ﺃﻥ ﻭﺍﻟﺩﺘﻲ ﺴﺄﻟﺘﻨﻲ ﻴﻭﻤﺎ‬

‫ﺃﻥ ﺃﺴﻘﻲ ﻟﻬﺎ ﺠﺭﺓ ﻤﺎﺀ ‪ ،‬ﻓﺜﻘل ﺫﻟﻙ ﻋﻠﻲ ‪ ،‬ﻓﻌﻠﻤﺕ ﺃﻥ ﻤﻁﺎﻭﻋﺔ‬

‫ﻨﻔﺴﻲ ﻓﻲ ﺍﻟﺤﺞ ﻜﺎﻨﺕ ﻟﺤﻅ ﻭﺸﻭﺏ ‪ ،‬ﺇﺫ ﻟﻭ ﻜﺎﻨﺕ ﻨﻔﺴﻲ ﻤﺨﻠﺼﺔ‬

‫ﻟﻤﺎ ﻴﺭﻀﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﺘﻤﺎﻤﺎ ‪ ،‬ﻟﻡ ﻴﺼﻌﺏ ﻋﻠﻴﻬﺎ ﻤﺎ ﻫﻭ ﺤﻕ ﻓﻰ‬

‫ﺍﻟﺸﺭﻉ ﻭ ﻫﻭ ﺃﻫﻭﻥ ﻤﻥ ﺍﻟﺴﻔﺭ ﻟﻠﺤﺞ ‪......‬‬

‫ﻭﻗﺎل ﺀﺍﺨﺭ ‪:‬‬

‫ﺤﺩﺜﺘﻨﻲ ﻨﻔﺴﻲ ﺒﺎﻟﺨﺭﻭﺝ ﺇﻟﻰ ﺍﻟﻐﺯﻭ ‪ ،‬ﻟﻴﺱ ﷲ ﻭﻟﻜﻨﻬﺎ ﺍﺴﺘﻭﺤﺸﺕ‬

‫ﺘﺭﻴﺩ ﻟﻘﺎﺀ ﺍﻟﻨﺎﺱ ﻓﺘﺴﺘﺭﻭﺡ ﺇﻟﻴﻬﻡ ﻭﻴﺘﺴﺎﻤﻊ ﺍﻟﻨﺎﺱ ﺒﻬﺎ ﻓﻴﺴﺘﻘﺒﻠﻭﻨﻬﺎ‬

‫ﺒﺎﻟﺘﻌﻅﻴﻡ ‪.‬‬

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 ‫] ﺭﺒﻤﺎ ﺩﺨل ﺍﻟﺭﻴﺎﺀ ﻋﻠﻴﻙ ﻤﻥ ﺤﻴﺙ ﻻ ﻴﻨﻅﺭ ﺍﻟﺨﻠﻕ‬

‫ﺇﻟﻴﻙ [‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ) ﻭ ﺍﻟﻌﻤل ﺍﻟﺼﺎﻟﺢ ﻴﺭﻓﻌﻪ ( ‪.‬‬

‫ﻫﻭ ﺍﻟﺼﻭﺍﺏ ) ﺍﻟﺴﺎﻟﻡ ﻤﻥ ﺍﻟﻤﺨﺎﻟﻔﺔ ﺍﻟﺸﺭﻋﻴﺔ ( ﻭﺍﻟﺨﺎﻟﺹ ﷲ‬

‫ﺘﻌﺎﻟﻰ ) ﺍﻟﺴﺎﻟﻡ ﻤﻥ ﺍﻟﺭﻴﺎﺀ ( ‪ ،‬ﺒﺤﻴﺙ ﻻ ﻴﺭﻴﺩ ﻋﺎﻤﻠﻪ ﺤﻅﺎ ﺩﻨﻴﻭﻴﺎ‬

‫‪ .‬ﻭﻟﻠﻤﺭﺍﺌﻲ ﻋﻼﻤﺎﺕ ﻻ ﺘﺨﻔﻰ ‪ :‬ﻤﻨﻬﺎ ﻨﺸﺎﻁﻪ ﻓﻰ ﺍﻟﺠﻠﻭﺓ ﻭﻜﺴﻠﻪ ﻓﻰ‬

‫ﺍﻟﺨﻠﻭﺓ ‪ ،‬ﺃﻭ ﺇﺘﻘﺎﻥ ﺍﻟﻌﻤل ﺤﻴﺙ ﻴﺭﺍﻩ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭﺘﺴﺎﻫﻠﻪ ﺤﻴﺙ ﻻ‬

‫ﻴﺭﺍﻩ ﺇﻻ ﺍﷲ ‪ ،‬ﻭﻤﻨﻬﺎ ﺍﻟﺘﻤﺎﺴﻪ ﺒﻘﻠﺒﻪ ﺘﻭﻗﻴﺭ ﺍﻟﻨﺎﺱ ﻟﻪ ﻭ ﺘﻌﻅﻴﻤﻪ‬

‫ﻭﻤﺴﺎﺭﻋﺘﻬﻡ ﺇﻟﻰ ﻗﻀﺎﺀ ﺤﻭﺍﺌﺠﻪ ‪ ،‬ﻭﺇﺫﺍ ﻗﺼﺭ ﺃﺤﺩ ﻓﻰ ﺤﻘﻪ ﺍﻟﺫﻯ‬

‫ﻴﺴﺘﺤﻘﻪ ﻋﻨﺩ ﻨﻔﺴﻪ ﺍﺴﺘﺒﻌﺩ ﺫﻟﻙ ﻭﺍﺴﺘﻨﻜﺭﻩ ‪ ،‬ﻭﻴﺠﺩ ﺘﻔﺭﻗﺔ ﺒﻴﻥ‬

‫ﺇﻜﺭﺍﻤﻪ ﻭﺇﻜﺭﺍﻡ ﻏﻴﺭﻩ ‪ ،‬ﻭﺇﻫﺎﻨﺘﻪ ﻭﺇﻫﺎﻨﺔ ﻏﻴﺭﻩ ﻤﻥ ﺃﻗﺭﺍﻨﻪ ‪ ،‬ﺤﺘﻰ‬

‫ﺭﺒﻤﺎ ﻴﻅﻬﺭ ﺒﻌﺽ ﺴﺨﻔﺎﺀ ﺍﻟﻌﻘﻭل ﺫﻟﻙ ﻋﻠﻰ ﺃﻟﺴﻨﺘﻬﻡ ‪ ،‬ﻓﻴﺘﻭﻋﺩﻭﻥ‬

‫ﻤﻥ ﻗﺼﺭ ﻓﻰ ﺤﻘﻬﻡ ﺒﻤﻌﺎﺠﻠﺔ ﺍﷲ ﻟﻬﻡ ﺒﺎﻟﻌﻘﻭﺒﺔ ‪ ،‬ﻭﺇﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻻ‬

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 ‫ﻴﺩﻋﻬﻡ ﺤﺘﻰ ﻴﻨﺘﺼﺭ ﻟﻬﻡ ﻭﻴﺄﺨﺫ ﺜﺄﺭﻫﻡ !! ﻓﺈﻥ ﻭﺠﺩ ﺍﻟﻌﺒﺩ ﻫﺫﻩ‬

‫ﺍﻷﻤﺎﺭﺍﺕ ﻓﻰ ﻨﻔﺴﻪ ﻓﻠﻴﻌﻠﻡ ﺃﻨﻪ ﻭﺍﻗﻊ ﻓﻰ ﺍﻟﺭﻴﺎﺀ ﺒﻌﻤﻠﻪ ‪.‬‬

‫ﻭﻗﺎل ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺍﻟﻤﺒﺎﺭﻙ ‪:‬‬

‫ﺭﻭﻯ ﻋﻥ ﻭﻫﺏ ﺒﻥ ﻤﻨﺒﻪ ﺃﻥ ﺭﺠﻼ ﻤﻥ ﺍﻟﻌﺒﺎﺩ ﻗﺎل ﻷﺼﺤﺎﺒﻪ ‪ :‬ﺇﻨﺎ‬

‫ﺇﻨﻤﺎ ﻓﺎﺭﻗﻨﺎ ﺍﻷﻤﻭﺍل ﻭﺍﻷﻭﻻﺩ ﻤﺨﺎﻓﺔ ﺍﻟﻁﻐﻴﺎﻥ ‪ ،‬ﻓﻨﺨﺎﻑ ﺃﻥ ﻴﻜﻭﻥ ﻗﺩ‬

‫ﺩﺨل ﻋﻠﻴﻨﺎ ﻓﻰ ﺃﻤﺭﻨﺎ ﻫﺫﺍ ﻤﻥ ﺍﻟﻁﻐﻴﺎﻥ ﺃﻜﺜﺭ ﻤﻤﺎ ﺩﺨل ﻋﻠﻰ ﺃﻫل‬

‫ﺍﻷﻤﻭﺍل ﻓﻰ ﺃﻤﻭﺍﻟﻬﻡ ‪ ،‬ﺇﻥ ﺃﺤﺩﻨﺎ ﺇﺫﺍ ﻟﻘﻰ ﺃﺤﺏ ﺃﻥ ﻴﻌﻅﻡ ﻟﻤﻜﺎﻥ ﺩﻴﻨﻪ‬

‫‪ ،‬ﻭﺇﻥ ﺴﺄل ﺤﺎﺠﺔ ﺃﺤﺏ ﺃﻥ ﺘﻌﻁﻰ ﻟﻪ ﻟﻤﻜﺎﻥ ﺩﻴﻨﻪ ‪ ،‬ﻭﺇﻥ ﺍﺸﺘﺭﻯ‬

‫ﺸﻴﺌﺎﹰ ﺃﺤﺏ ﺃﻥ ﻴﺭﺨﺹ ﻋﻠﻴﻪ ﻟﻤﻜﺎﻥ ﺩﻴﻨﻪ ‪ ).‬ﻴﻌﻨﻰ ﻜﻤﺎ ﻴﺤﺏ ﺍﻟﺸﺎﺏ‬

‫ﺍﻟﻤﺘﺩﻴﻥ ﺃﻥ ﻴﺜﻨﻰ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﻭ ﻋﻠﻰ ﺨﻠﻘﻪ ‪ ،‬ﻭ ﺃﻥ ﻴﻌﺎﻤﻠﻭﻩ ﻤﻌﺎﻤﻠﺔ‬

‫ﺨﺎﺼﺔ ﻷﻨﻪ ﺸﺎﺏ ﺼﺎﻟﺢ ﻤﺅﺩﺏ ﻤﺘﻔﻭﻕ (‬

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 ‫*ﻭﻤﻥ ﻋﻼﻤﺔ ﺍﻟﺭﻴﺎﺀ ﺍﻟﺨﻔﻴﺔ ﺃﻴﻀﺎﹰ ‪ ،‬ﺍﺴﺘﺸﺭﺍﻑ ﺍﻟﻌﺒﺩ ‪ ،‬ﻭﺘﻁﻠﻌﻪ ﺃﻥ‬

‫ﻴﻌﻠﻡ ﺍﻟﻨﺎﺱ ﺒﺨﺼﻭﺼﻴﺘﻪ ‪.‬‬

‫] ﺍﺴﺘﺸﺭﺍﻓﻙ ﺃﻥ ﻴﻌﻠﻡ ﺍﻟﺨﻠﻕ ﺒﺨﺼﻭﺼﻴﺘﻙ ﺩﻟﻴل ﻋﻠﻰ ﻋﺩﻡ ﺼﺩﻗﻙ‬

‫ﻓﻰ ﻋﺒﻭﺩﻴﺘﻙ [ ‪.‬‬

‫ﻭﺇﺫﺍ ﺨﺼﻙ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﺃﻴﻬﺎ ﺍﻟﻌﺒﺩ ﺒﺨﺼﻭﺼﻴﺔ ﺨﻭﺍﺼﻪ ‪ ،‬ﻜﺯﻫﺩ‬

‫ﺃﻭ ﻭﺭﻉ ﺃﻭ ﺘﻭﻜل ﺃﻭ ﺭﻀﻰ ‪ ،‬ﺃﻭ ﺘﺴﻠﻴﻡ ‪ ،‬ﺃﻭ ﻤﺤﺒﺔ ‪ ،‬ﺃﻭ ﻴﻘﻴﻥ ﻓﻰ‬

‫ﺍﻟﻘﻠﺏ ‪ ،‬ﺃﻭ ﺃﻅﻬﺭ ﻋﻠﻰ ﻴﺩﻴﻙ ﻜﺭﺍﻤﺔ ﺤﺴﻴﺔ ﺃﻭ ﻤﻌﻨﻭﻴﺔ ‪ ،‬ﺃﻭ‬

‫ﺍﺴﺘﺨﺭﺠﺕ ﻓﻜﺭﺘﻙ ﺤﻜﻤﺎ ‪ ،‬ﺜﻡ ﺍﺴﺘﺸﺭﻓﺕ ) ﺃﻯ ﺘﻁﻠﻌﺕ ﻭﺘﻤﻨﻴﺕ (‬

‫ﺃﻥ ﻴﻌﻠﻡ ﺍﻟﺨﻠﻕ ﺒﺨﺼﻭﺼﻴﺘﻙ ‪ ،‬ﺒﺄﻥ ﻴﻁﻠﻌﻭﺍ ﻋﻠﻰ ﺘﻠﻙ ﺍﻟﺨﺼﻭﺼﻴﺔ‬

‫ﺍﻟﺘﻰ ﺨﺼﻙ ﺍﷲ ﺒﻬﺎ ‪ ،‬ﻓﺫﻟﻙ ﺩﻟﻴل ﻋﻠﻰ ﻭﺠﻭﺩ ﺍﻟﺭﻴﺎﺀ ﻓﻰ ﺒﺎﻁﻨﻙ ‪،‬‬

‫ﻭﺩﻟﻴل ﻋﻠﻰ ﻋﺩﻡ ﺼﺩﻗﻙ ﻓﻰ ﻋﺒﻭﺩﻴﺘﻙ ‪ ،‬ﺒل ﺃﻨﺕ ﻜﺎﺫﺏ ﻓﻴﻬﺎ ‪ ،‬ﺇﺫ ﻟﻭ‬

‫ﻜﻨﺕ ﺼﺎﺩﻗﺎﹰ ﻓﻰ ﻋﺒﻭﺩﻴﺘﻙ ‪ ،‬ﻻﻜﺘﻔﻴﺕ ﺒﻌﻠﻡ ﺍﷲ ﻭﻗﻨﻌﺕ ﺒﻤﺭﺍﻗﺒﺘﻪ ﺇﻴﺎﻙ‬

‫‪ ،‬ﻭﺍﺴﺘﻐﻨﻴﺕ ﺒﻪ ﻋﻥ ﺭﺅﻴﺔ ﻏﻴﺭﻩ ‪.‬‬

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 ‫ﻤﻥ ﺭﺃﻴﺘﻪ ﻤﺠﻴﺒﺎ ﻋﻥ ﻜل ﻤﺎ ﺴﺌل ‪ ،‬ﻭﻤﻌﺒﺭﺍ ﻋﻥ ﻜل ﻤﺎ ﺸﻬﺩ ‪،‬‬

‫ﻭﺫﺍﻜﺭﺍﹰ ﻜل ﻤﺎ ﻋﻠﻡ ﻓﺎﺴﺘﺩل ﻋﻠﻰ ﻭﺠﻭﺩ ﺠﻬﻠﻪ ‪.‬‬

‫ﻭ ﻗﺩ ﺭﺃﻴﻨﺎ ﺴﻴﺭﺓ ﺇﻤﺎﻤﻨﺎ ﻤﺎﻟﻙ ﺒﻥ ﺃﻨﺱ ‪ ،‬ﻭﻫﻭ ﻓﻘﻴﻪ ﻭ ﺇﻤﺎﻡ ﺃﻫل‬

‫ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭﺭﺓ ﻓﻰ ﺯﻤﺎﻨﻪ ﺭﺤﻤﻪ ﺍﷲ ‪ ،‬ﻴﺠﻴﺏ ﻋﻥ ﺜﻼﺜﺔ ﻓﻘﻁ ﻤﻥ‬

‫ﺒﻴﻥ ﺍﺜﻨﺘﻨﻲ ﻭ ﺴﺒﻌﻴﻥ ﻤﺴﺄﻟﺔ ﻓﻰ ﻤﺠﻠﺴﻪ ‪ ..‬ﻓﺎﻟﻭﺭﻉ ﻭ ﺍﻟﺘﺄﺩﺏ ﻭ‬

‫ﻤﻌﺭﻓﺔ ﻤﺘﻰ ﻴﺼﻠﺢ ﺃﻥ ﺘﺘﻜﻠﻡ ‪ ،‬ﺤﺴﺏ ﺤﺎل ﻗﻠﺒﻙ ﻭ ﺤﺎل ﺍﻟﻨﺎﺱ ﻭ‬

‫ﻤﺴﺘﻭﻯ ﻋﻘﻠﻬﻡ ‪ ،‬ﻭ ﺤﺴﺏ ﻋﻠﻤﻙ ﻭ ﺩﺭﺍﻴﺘﻙ ﺒﺎﻟﻤﺴﺄﻟﺔ ‪...‬‬

‫*ﻜل ﻤﻥ ﻟﻡ ﻴﻘﻨﻊ ﻓﻰ ﺃﻓﻌﺎﻟﻪ ﻭﺃﻗﻭﺍﻟﻪ ﺒﺴﻤﻊ ﺍﷲ ﻭﻨﻅﺭﻩ ﺩﺨل ﻋﻠﻴﻪ‬

‫ﺍﻟﺭﻴﺎﺀ ﻻ ﻤﺤﺎﻟﺔ ‪.‬‬

‫ﻭﻗﺎل ﺒﻌﻀﻬﻡ ‪:‬‬

‫ﻤﺎ ﺃﺨﻠﺹ ﻋﺒﺩ ﻗﻁ ﺇﻻ ﺃﺤﺏ ﺃﻥ ﻴﻜﻥ ﻓﻰ ﺠﺏ ﻻ ﻴﻌﺭﻑ ‪ ) .‬ﺍﻟﺠﺏ‬

‫ﻫﻭ ﺍﻟﺒﺌﺭ (‬

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 ‫ﻭﻓﻰ ﺍﻟﺤﺩﻴﺙ ﻋﻨﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻰ ﻭﺼﻴﺘﻪ ﻻﺒﻥ ﻋﺒﺎﺱ ‪:‬‬

‫" ﺍﺤﻔﻅ ﺍﷲ ﻴﺤﻔﻅﻙ ‪ ،‬ﺍﺤﻔﻅ ﺍﷲ ﺘﺠﺩﻩ ﺘﺠﺎﻫﻙ ‪ ،‬ﺇﺫﺍ ﺴﺄﻟﺕ ﻓﺎﺴﺄل‬

‫ﺍﷲ ‪ ،‬ﻭﺇﺫﺍ ﺍﺴﺘﻌﻨﺕ ﻓﺎﺴﺘﻌﻥ ﺒﺎﷲ ‪ .‬ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﻷﻤﺔ ﻟﻭ ﺍﺠﺘﻤﻌﺕ‬

‫ﻋﻠﻰ ﺃﻥ ﻴﻨﻔﻌﻭﻙ ﺒﺸﺊ ﻟﻡ ﻴﻨﻔﻌﻭﻙ ﺇﻻ ﺒﺸﺊ ﻗﺩ ﻜﺘﺒﻪ ﺍﷲ ﻟﻙ ‪ ،‬ﻭﻟﻭ‬

‫ﺍﺠﺘﻤﻌﻭﺍ ﻋﻠﻰ ﺃﻥ ﻴﻀﺭﻭﻙ ﺒﺸﺊ ﻟﻡ ﻴﻀﺭﻭﻙ ﺇﻻ ﺒﺸﺊ ﻗﺩ ﻜﺘﺒﻪ ﺍﷲ‬

‫ﻋﻠﻴﻙ ‪ ،‬ﺠﻔﺕ ﺍﻷﻗﻼﻡ ﻭﻁﻭﻴﺕ ﺍﻟﺼﺤﻑ " ‪.‬‬

‫ﻗﺎل ﺍﷲ ﺴﺒﺤﺎﻨﻪ ‪ ) :‬ﻭﻤﻥ ﻴﺘﻭﻜل ﻋﻠﻰ ﺍﷲ ﻓﻬﻭ ﺤﺴﺒﻪ ( ‪.‬‬

‫ﻗﺎل ﺴﺒﺤﺎﻨﻪ ‪ ) :‬ﺃﻟﻴﺱ ﺍﷲ ﺒﻜﺎﻑ ﻋﺒﺩﻩ ( ‪.‬‬

‫ﻭﻗﺎل ‪ ) :‬ﺃﻟﻡ ﻴﻌﻠﻡ ﺒﺄﻥ ﺍﷲ ﻴﺭﻯ ( ‪.‬‬

‫ﻭﻗﺎل ‪ ) :‬ﺃﻭ ﻟﻡ ﻴﻜﻑ ﺒﺭﺒﻙ ﺃﻨﻪ ﻋﻠﻰ ﻜل ﺸﺊ ﺸﻬﻴﺩ ( ‪.‬‬

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 ‫ﻭﻗﺎل ﺴﻬل ﺒﻥ ﻋﺒﺩ ﺍﷲ ‪ :‬ﻻ ﻴﻨﺎل ﺍﻟﻌﺒﺩ ﺤﻘﻴﻘﺔ ﻤﻥ ﻫﺫﺍ ﺍﻷﻤﺭ ﺤﺘﻰ‬

‫ﻴﻜﻭﻥ ﺒﺄﺤﺩ ﻭﺼﻔﻴﻥ ‪ :‬ﺤﺘﻰ ﻴﺴﻘﻁ ﺍﻟﻨﺎﺱ ﻤﻥ ﻋﻴﻨﻪ ﻓﻼ ﻴﺭﻯ ﻓﻰ‬

‫ﺍﻟﺩﺍﺭﻴﻥ ﺇﻻ ﻫﻭ ﻭﺨﺎﻟﻘﻪ ‪ ،‬ﻓﺈﻥ ﺃﺤﺩﺍ ﻻ ﻴﻘﺩﺭ ﺃﻥ ﻴﻀﺭﻩ ﻭﻻ ﻴﻨﻔﻌﻪ ‪.‬‬

‫ﻭﺘﺴﻘﻁ ﻨﻔﺴﻪ ﻋﻥ ﻗﻠﺒﻪ ﻓﻼ ﻴﺒﺎﻟﻰ ﺒﺄﻯ ﺤﺎل ﻴﺭﻭﻨﻪ ﺍ‪.‬ﻫـ‬

‫ﻴﻌﻨﻰ ‪ :‬ﻋﻠﻰ ﺍﻟﻌﺒﺩ ﺃﻥ ﻴﺴﺘﻘل ﺒﻘﻠﺒﻪ ﻭ ﻴﻜﻭﻥ ﻗﻭﻴﺎ ﺒﺭﺒﻪ ‪ ،‬ﻻ ﻴﻬﻥ ﻭ‬

‫ﻻ ﻴﻀﻌﻑ ﻭ ﻻ ﻴﻘﻠﻕ ﻭ ﻻ ﻴﻨﺎﻓﻕ ‪ ،‬ﻭ ﻻ ﺘﻬﻤﻪ ﺍﻟﻨﺎﺱ ‪ ،‬ﺒل ﻴﻬﻤﻪ‬

‫ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻘﻁ ‪ .....‬ﻓﻼ ﻴﺨﺸﻰ ﺃﺤﺩﺍ ‪ ،‬ﻭ ﻻ ﻴﺭﺠﻭ ﻤﻥ ﺃﺤﺩ ﺇﻻ‬

‫ﺍﷲ ‪ ..‬ﻭ ﻻ ﻴﻬﻤﻪ ﻨﻅﺭﺓ ﺍﻟﻨﺎﺱ ﻟﻪ ‪ ،‬ﻓﻼ ﻴﺤﺭﺹ ﻋﻠﻰ ﻜﻭﻨﻪ ﺃﻤﺎﻤﻬﻡ‬

‫ﻤﺘﻘﻨﺎ ﻟﺼﻼﺘﻪ ‪ -‬ﻤﺜﻼ ‪ -‬ﻭ ﻫﻭ ﻤﻬﻤل ﻓﻰ ﺍﻟﺨﻔﺎﺀ ‪...‬‬

‫ﻭﻟﻴﺘﻙ ﺘﺭﻀﻰ ﻭﺍﻷﻨﺎﻡ ﻏﻀﺎﺏ‬ ‫ﻓﻠﻴﺘﻙ ﺘﺤﻠﻭ ﻭﺍﻟﺤﻴﺎﺓ ﻤﺭﻴﺭﺓ‬

‫ﻭﺒﻴﻨﻰ ﻭﺒﻴﻥ ﺍﻟﻌﺎﻟﻤﻴﻥ ﺨﺭﺍﺏ‬ ‫ﻭﻟﻴﺕ ﺍﻟﺫﻯ ﺒﻴﻨﻰ ﻭﺒﻴﻨﻙ ﻋﺎﻤﺭ‬

‫ﻭﺸﺭﺍﺒﻲ ﻤﻥ ﻤﺎﺀ ﺍﻟﻤﻌﻴﻥ ﺴﺭﺍﺏ‬ ‫ﻭﻟﻴﺕ ﺸﺭﺍﺒﻲ ﻤﻥ ﻭﺩﺍﺩﻙ ﺼﺎﻓﻴﺎ‬

‫ﻭﻜل ﺍﻟﺫﻯ ﻓﻭﻕ ﺍﻟﺘﺭﺍﺏ ﺘﺭﺍﺏ‬ ‫ﺇﺫﺍ ﺼﺢ ﻤﻨﻙ ﺍﻟﻭﺩ ﻓﺎﻟﻜل ﻫﻴﻥ‬

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 ‫‪ ...‬ﺘﻠﻙ ﺍﻟﻘﺼﻴﺩﺓ ﺠﻴﺩﺓ ‪ ،‬ﻭﺒﺎﻟﻁﺒﻊ ﻨﺤﻥ ﻨﺴﺄل ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ‪ ،‬ﻓﻼ‬

‫ﻨﺘﻤﻨﻰ ﺨﺭﺍﺏ ﻤﺎ ﺒﻴﻨﻨﺎ ﻭ ﺒﻴﻥ ﺍﻟﻨﺎﺱ ‪ ،‬ﻭ ﻟﻜﻥ ﻻ ﻨﺘﻌﻠﻕ ﺒﻬﻡ ﻟﻭ‬

‫ﺠﺎﺀﺕ ﺍﻟﻤﻘﺎﺭﻨﺔ ﻭﺠﺩ ﺍﻟﺠﺩ ‪ ،‬ﻓﻨﺘﺨﻠﻰ ﻋﻥ ﻜل ﺸﺊ ﺴﻭﻯ ﺍﻟﺤﻕ ‪،‬‬

‫ﻭﻻ ﻨﻠﺘﻔﺕ ﻟﻠﻭﺭﺍﺀ ‪.‬‬

‫ﻭﻗﺎل ﺒﻌﻀﻬﻡ ‪ :‬ﻤﺎﻟﻲ ﻭﻟﻠﻨﺎﺱ ‪ ،‬ﻜﻨﺕ ﻓﻰ ﺒﻁﻥ ﺃﻤﻲ ﻭﺤﺩﻱ ‪،‬‬

‫ﻭﺨﺭﺠﺕ ﺇﻟﻰ ﺍﻟﺩﻨﻴﺎ ﻭﺤﺩﻱ ‪ ،‬ﻭﺍﻤﻭﺕ ﻭﺤﺩﻱ ‪ ،‬ﻭﺍﺩﺨل ﻗﺒﺭﻱ ﻭﺤﺩﻱ‬

‫ﻭﺍﺴﺄل ﻭﺤﺩﻱ ‪ ،‬ﻭﺍﺒﻌﺙ ﻤﻥ ﻗﺒﺭﻱ ﻭﺤﺩﻱ ‪ ،‬ﻭﺍﺤﺎﺴﺏ ﻭﺤﺩﻯ ‪ ،‬ﻓﺈﻥ‬

‫ﺩﺨﻠﺕ ﺍﻟﺠﻨﺔ ﺩﺨﻠﺕ ﻭﺤﺩﻱ ‪ ،‬ﻭﺇﻥ ﺩﺨﻠﺕ ﺍﻟﻨﺎﺭ ﺩﺨﻠﺕ ﻭﺤﺩﻱ‪ ،‬ﻓﻔﻲ‬

‫ﻫﺫﻩ ﺍﻟﻤﻭﺍﻁﻥ ﻻ ﻴﻨﻔﻌﻨﻲ ﺃﺤﺩ ‪ ،‬ﻓﻤﺎﻟﻲ ﻭﻟﻠﻨﺎﺱ ﺍ‪.‬ﻫـ ﺒﺎﻟﻤﻌﻨﻰ ‪.‬‬

‫ﻭ ﻜﻤﺎ ﻗﻴل ‪:‬‬

‫ﻤﺎ ﺭﺃﻴﺕ ﺸﻴﺌﺎﹰ ﺇﻻ ﺭﺃﻴﺕ ﺃﻤﺭ ﺍﷲ ﻓﻴﻪ ‪.‬‬

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 ‫ﻤﺎ ﺭﺃﻴﺕ ﺸﻴﺌﺎﹰ ﺇﻻ ﺭﺃﻴﺕ ﺃﻤﺭ ﺍﷲ ﻗﺒﻠﻪ ‪.‬‬

‫ﻴﻌﻨﻰ ﻤﺎ ﺭﺃﻴﺕ ﺸﻴﺌﺎ ‪ ،‬ﺇﻻ ﺭﺃﻴﺕ ﺤﻜﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻭﻻ ﻭ ﺤﻜﻤﺘﻪ ﻭ‬

‫ﺇﺤﺎﻁﺘﻪ ﻭ ﺘﺫﻜﺭﺘﻪ ﺴﺒﺤﺎﻨﻪ ﻗﺒل ﺃﻥ ﺃﻗﺩﻡ ﻋﻠﻰ ﺸﺊ ﺃﻭ ﺃﻨﻔﻌل ﺒﺸﺊ‬

‫ﺃﻤﺎﻤﻰ ‪....‬‬

‫ﻭﻤﻥ ﺃﺤﺏ ﺍﷲ ﻟﻡ ﻴﺅﺜﺭﻋﻠﻴﻪ ﺸﻴﺌﺎﹰ ﻤﻥ ﺤﻅﻭﻅﻪ ﻫﻭ ﻨﻔﺴﻪ ‪ ،‬ﻭﻟﻭ‬

‫ﻜﺎﻥ ﻓﻴﻪ ﺤﺘﻑ ﺃﻨﻔﻪ ) ﻗﺘﻠﻪ (‪.‬‬

‫ﻓﻤﻥ ﻭﺠﺩ ﺘﻠﻙ ﺍﻟﺼﻔﺎﺕ ﻓﻬﻭ ﻤﺅﻤﻥ ﻓﻠﻴﺘﻕ ﺍﷲ ‪ ،‬ﻭ ﻟﻴﺤﻔﻅ ﺇﻴﻤﺎﻨﻪ‬

‫ﺒﺩﻭﺍﻡ ﺍﻟﺨﻭﻑ ﻭﺍﻟﺭﺠﺎﺀ ﻭ ﺼﺎﻟﺢ ﺍﻟﻌﻤل ‪ ،‬ﻭﻤﻥ ﻟﻡ ﻴﺠﺩﻫﺎ ﻓﻰ ﻨﻔﺴﻪ‬

‫ﻜﺎﻨﺕ ﺩﻋﻭﺍﻩ ﺍﻹﻴﻤﺎﻥ ﺩﻋﻭﻯ ﻜﺎﺫﺒﺔ ﻭﻓﻀﻴﺤﺔ ‪ ،‬ﻓﻠﻴﻌﺭﻑ ﻗﺩﺭﻩ ‪ ،‬ﻭﻻ‬

‫ﻴﻐﺘﺭ ‪ ،‬ﻭ ﻟﻴﺒﺤﺙ ﻋﻥ ﺩﻴﻨﻪ ﻓﺈﻨﻪ ﺒﺒﻌﺩﻩ ﻋﻥ ﺍﻹﺨﻼﺹ ﺒﻌﻴﺩ ﻋﻥ‬

‫ﺍﻟﺩﻴﻥ) ﺸﺭﻙ ﺃﺼﻐﺭ ﻟﻭ ﻜﺎﻥ ﺭﻴﺎﺅﻩ ﻴﺴﻴﺭﺍ ﻋﺎﺭﻀﺎ ﻀﺌﻴﻼ ( ﺃﻭ ﻻ‬

‫ﺩﻴﻥ ﻟﻪ ) ﻟﻭ ﻜﺎﻥ ﻴﻌﻤل ﻟﻠﻨﺎﺱ ﺃﺼﻼ ( ﻓﻬﻭ ﻤﺭﺍﺌﻰ ﻴﻌﺒﺩ ﺍﻟﺴﻤﻌﺔ ‪،‬‬

‫ﻭ ﻴﺼﻠﻰ ﻟﻠﺸﻬﺭﺓ ﻭ ﻴﺘﻌﺒﺩ ﻟﻠﺴﻴﺭﺓ ﺍﻟﺤﺴﻨﺔ ‪.‬‬

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 ‫ﻭﺍﻷﻤﺭ ﺃﻭﻀﺢ ﻤﻥ ﻨﺎﺭ ﻋﻠﻰ ﻋﻠﻡ‬

‫)ﻭﺇﺫﺍ ﻗﺎﻤﻭﺍ ﺇﻟﻰ ﺍﻟﺼﻼﺓ ﻗﺎﻤﻭﺍ ﻜﺴﺎﻟﻰ ﻴﺭﺍﺅﻭﻥ ﺍﻟﻨﺎﺱ (‬

‫ﻓﺎﻟﻤﺅﻤﻥ ﻴﻔﻬﻤﻬﺎ ﻭ ﺍﻟﻤﺘﺤﻴﺭ ﻴﺘﻌﺠﺏ ﻤﻊ ﺃﻨﻬﺎ ﺃﻤﺎﻤﻪ‬

‫ﻭﻋﻥ ﺘﻬﺎﻤﺔ ﻫﺫﺍ ﻓﻌل ﻤﺘﻬﻡ‬ ‫ﺃﺭﺍﻙ ﺘﺴﺄل ﻋﻥ ﻨﺠﺩ ﻭﺃﻨﺕ ﺒﻬﺎ‬

‫‪......‬‬

‫*ﺒﻴﻥ ﺍﻟﺩﻋﺎﺀ ﻭ ﺍﻟﺤﺏ ﻟﻤﻥ ﺘﺩﻋﻭﻩ )ﺴﺒﺤﺎﻨﻪ ﻭ‬

‫ﺘﻌﺎﻟﻰ (‬

‫ﻻ ﻴﻜﻥ ﺤﻅﻙ ﻤﻥ ﺍﻟﺩﻋﺎﺀ ﺍﻟﻔﺭﺡ ﺒﻘﻀﺎﺀ ﺤﺎﺠﺘﻙ ﺩﻭﻥ ﺍﻟﻔﺭﺡ‬

‫ﺒﻤﻨﺎﺠﺎﺓ ﻤﺤﺒﻭﺒﻙ ‪.‬‬

‫ﻭﻗﻴل ‪:‬‬

‫ﻤﻥ ﻓﺎﺌﺩﺓ ﺍﻟﺩﻋﺎﺀ ﺇﻅﻬﺎﺭ ﺍﻟﻔﺎﻗﺔ ﺒﻴﻥ ﻴﺩﻴﻪ ‪ ،‬ﻭﻁﻠﺏ ﻤﺎ ﻗﺩﺭ ﻟﻙ ‪،‬‬

‫ﻭﺍﻟﺭﺏ ﻴﻔﻌل ﻤﺎ ﻴﺸﺎﺀ ‪.‬‬

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 ‫ﻭﻴﻨﺒﻐﻲ ﺃﻥ ﻴﺘﺄﺩﺏ ﺍﻟﻤﺭﺀ ﻓﻰ ﺍﻟﺩﻋﺎﺀ ‪ ،‬ﻓﻼ ﻴﺩﻋﻭ ﺒﻤﻤﻨﻭﻉ ﺸﺭﻋﺎ ‪،‬‬

‫ﻭﻴﻜﻭﻥ ﺒﺘﻠﻁﻑ ﻭﺍﻨﻜﺴﺎﺭ ‪ ،‬ﻭﻅﻬﻭﺭ ﻓﺎﻗﺔ ﻭﺍﻀﻁﺭﺍﺭ ‪ ،‬ﻭﻻ ﺒﺎﻨﺒﺴﺎﻁ‬

‫ﻭﺇﺩﻻل ‪.‬‬

‫ﻭﺍﻟﺨﻴﺭ ﻓﻴﻤﺎ ﻴﺨﺘﺎﺭﻩ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ‪ ،‬ﻓﻬﻭ ﺃﻋﻠﻡ ﺒﻙ ‪.‬‬

‫ﻓﺈﺫﺍ ﻋﻠﻤﺕ ﺫﻟﻙ ﺃﻴﻬﺎ ﺍﻹﻨﺴﺎﻥ ﺍﻜﺘﻔﻴﺕ ﺒﻌﻠﻤﻪ ﺍﻟﺴﺎﺒﻕ ‪ ،‬ﻭﺒﻘﻲ ﻁﻠﺒﻙ‬

‫ﻤﻨﻪ ‪ -‬ﺴﺒﺤﺎﻨﻪ ‪ -‬ﻋﺒﻭﺩﻴﺔ ‪ ،‬ﻭﺃﺩﺒﺎ ﻤﻊ ﺍﻟﺭﺒﻭﺒﻴﺔ ‪ ،‬ﻭﺇﻻ ﻓﻌﻨﺎﻴﺘﻪ ﻓﻴﻙ‬

‫ﺴﺎﺒﻘﺔ ﻋﻠﻰ ﻭﺠﻭﺩﻙ ‪ ،‬ﻻ ﻟﺸﺊ ﻤﻨﻙ ﺘﺴﺘﺤﻕ ﺒﻪ ﻋﻨﺎﻴﺘﻪ ﻭﻤﻨﺘﻪ ‪،‬‬

‫ﻭﺃﻴﻥ ﻜﻨﺕ ﺤﻴﻥ ﻭﺍﺠﻬﺘﻙ ﻋﻨﺎﻴﺘﻪ ﻓﻲ ﺃﺯﻟﻪ ‪ ،‬ﺤﻴﻥ ﺴﺒﻘﺕ ﻟﻙ ﻤﻨﻪ‬

‫ﺍﻟﻌﻨﺎﻴﺔ ﻭﻜﺘﺒﻙ ﻓﻰ ﺠﻤﻠﺔ ﺃﻫل ﺍﻟﺭﻋﺎﻴﺔ ؟ ﺜﻡ ﻟﻤﺎ ﺍﺴﺘﻨﻁﻘﻙ ﻴﻭﻡ‬

‫ﺍﻟﻤﻴﺜﺎﻕ ﻭ ﺃﻗﺭﺭﺕ ﺒﺭﺒﻭﻴﺘﻪ ‪ ،‬ﻭﺃﻴﻥ ﻜﻨﺕ ﺤﻴﻥ ﻗﺎﺒﻠﺘﻙ ﺭﻋﺎﻴﺘﻪ‬

‫ﻭﺤﻔﻅﻪ ‪ ،‬ﻭﺃﻨﺕ ﻓﻰ ﻅﻠﻤﺔ ﺍﻷﺤﺸﺎﺀ ﺤﻴﻥ ﺃﺠﺭﻯ ﻋﻠﻴﻙ ﺭﺯﻗﻪ ﻤﻥ‬

‫ﻋﺭﻕ ﺍﻟﺩﻡ ‪ ،‬ﻭﺤﻔﻅﻙ ﻓﻰ ﺫﻟﻙ ﺍﻟﻤﺴﺘﻭﺩﻉ ﺤﻴﻥ ﺍﺸﺘﺩﺕ ﺃﻋﻀﺎﺅﻙ‬

‫ﻭﻗﻭﻴﺕ ﺃﺭﻜﺎﻨﻙ ؟ ﻓﺄﺨﺭﺠﻙ ﺇﻟﻰ ﺭﻓﻘﻪ ‪ ،‬ﻭﻤﺎ ﻴﺴﺭ ﻟﻙ ﻤﻥ ﺭﺯﻗﻪ ‪ ،‬ﻭ‬

‫ﻗﺎﺒﻠﺘﻙ ﺭﻋﺎﻴﺘﻪ ﺒﺩﻭﻥ ﺃﻥ ﻴﻜﻭﻥ ﻤﻨﻙ ﺇﺨﻼﺹ ﺃﻋﻤﺎل ‪ ،‬ﻭﻻ ﻭﺠﻭﺩ‬

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 ‫ﺃﺤﻭﺍل ﺘﺴﺘﺤﻕ ﺒﻬﻤﺎ ﻭﺠﻭﺏ ﺍﻟﻨﻭﺍل ‪ ،‬ﺒل ﻟﻡ ﻴﻜﻥ ﻓﻰ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ﺇﻻ‬

‫ﻤﺤﺽ ﺍﻹﻓﻀﺎل ﻭﻋﻅﻴﻡ ﺍﻟﻨﻭﺍل ‪.‬‬

‫* ﺍﻟﺭﺯﻕ ﻭﺍﻟﺩﻋﺎﺀ ﻭﺍﻟﻘﺩﺭ‬

‫ﺍﻟﺭﺯﻕ ﺃﻗﺴﺎﻡ ﻗﺴﻤﺕ ‪ ،‬ﻭﻨﻌﻭﺕ ﺃﺠﺭﻴﺕ ﻻ ﺘﺨﻠﻘﻬﺎ ﺃﻨﺕ ‪ ،‬ﻭ ﻻ‬

‫ﺘﺴﺘﺠﻠﺒﻬﺎ ﺒﺤﺭﻜﺎﺕ ﺃﻭ ﺘﻨﺎﻟﻬﺎ ﺒﻤﻌﺎﻤﻼﺕ ‪ ،‬ﺇﻨﻤﺎ ﺍﻨﺕ ﻤﻴﺴﺭ ﻟﻤﺎ‬

‫ﺨﻠﻘﺕ ﻟﻪ ‪ ،‬ﻭ ﺇﻨﻤﺎ ﺘﻌﻤل ﻭ ﺘﻜﺩﺡ ﻷﻥ ﺍﻷﺴﺒﺎﺏ ﺤﻕ ﻭﻭﺍﺠﺏ‬

‫ﺸﺭﻋﻰ ‪ ،‬ﻭ ﻟﻜﻥ ﺍﻷﺴﺒﺎﺏ ﻻ ﺘﻨﺘﺞ ﺇﻻ ﻤﺎ ﻗﺩﺭ ﺍﷲ ‪ ،‬ﻭ ﻫﻰ‬

‫ﻨﻔﺴﻬﺎ ﻤﻥ ﻗﺩﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻗﺩﺭﻩ ﺒﻤﺎ ﻋﻠﻤﻪ ﻤﻨﻙ ﺴﺒﺤﺎﻨﻪ ﻗﺒل‬

‫ﺃﻥ ﺘﻜﻭﻥ ﺃﻨﺕ ﺸﻴﺌﺎ ‪ ...‬ﻓﻨﻌﻤل ﺒﺎﻷﺴﺒﺎﺏ ﻤﺘﻭﻜﻠﻴﻥ ﺭﺍﺠﻴﻥ‬

‫ﺩﺍﻋﻴﻥ ﻋﺎﻟﻤﻴﻥ ﺃﻥ ﺍﻟﻔﻀل ﺒﻴﺩ ﺍﷲ ﺘﻌﺎﻟﻰ ‪...‬‬

‫ﻓﻼ ﻋﻤل ﻤﻨﻙ ﺇﻟﻴﻪ ﺍﻜﺘﺴﺒﺘﻪ‬

‫ﺴﻭﻯ ﻤﺤﺽ ﻓﻀل ﻻ ﺒﺸﻲﺀ ﺃﺘﺩﻟل‬

‫ﻭﻜﻨﺕ ﻗﺩﻴﻤﺎﹰ ﺃﺤﺴﺏ ﺍﻟﻭﺼل ﺤﻘﻰ‬

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 ‫ﻓﻠﻤﺎ ﺃﺘﺎﻨﻲ ﺍﻟﻌﻠﻡ ﻭﺍﺭﺘﻔﻊ ﺍﻟﺠﻬل‬

‫ﻋﻠﻤﺕ ﺒﺄﻥ ﺍﻟﻌﺒﺩ ﻻ ﺤﻕ ﻟﻪ‬

‫ﻓﺈﻥ ﻗﺭﺒﻨﻰ ﻓﻀل ﻭﺇﻥ ﺒﻌﺩﻨﻰ ﻋﺩل‬

‫ﻭﺇﻥ ﺃﻅﻬﺭ ﻟﻡ ﻴﻅﻬﺭ ﺴﻭﻯ ﺍﻟﺤﺴﻥ‬

‫ﻭﺇﻥ ﺍﺴﺘﺘﺭ ﻓﺎﻟﺴﺘﺭ ﻤﻥ ﺃﺠﻠﻪ ﻴﺤﻠﻭ‬

‫****************‬

‫ﻓﻘﺩ ﻜﻨﺕ ﺃﺤﺴﺏ ﺃﻥ ﻭﺼﻠﻙ ﻴﺸﺘﺭﻯ‬

‫ﺒﻨﻔﺎﺌﺱ ﺍﻷﻤﻭﺍل ﻭﺍﻷﺭﺒﺎﺡ‬

‫ﻓﻌﻠﻤﺕ ﺃﻨﻙ ﻻ ﺘﻨﺎل ﺒﺤﻴﻠﺔ‬

‫ﻓﻠﻭﻴﺕ ﺭﺃﺴﻲ ﺘﺤﺕ ﻁﻲ ﺠﻨﺎﺤﻲ‬

‫ﻭﺠﻌﻠﺕ ﻓﻰ ﻋﺵ ﺍﻟﻤﺘﺎﺏ ﺇﻗﺎﻤﺘﻲ‬

‫ﻓﻴﻪ ﻏﺩﻭﻱ ﺩﺍﺌﻤﺎ ﻭﺭﻭﺍﺤﻲ‬

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 ‫ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻟﺙ‬

‫ﻗﺎﻟﻭﺍ ﻓﻰ ﻗﻭﺓ ﺍﻟﻨﻔﺱ ﻭ ﻫﺩﻭﺌﻬﺎ ‪:‬‬

‫• ﻤﻥ ﺍﺯﺩﺍﺩﺕ ﻤﻌﺭﻓﺘﻪ ﺒﺎﷲ ﺍﺯﺩﺍﺩﺕ ﻫﻴﺒﺘﻪ ﻟﻪ ‪.‬‬

‫• ﻤﻥ ﻜﺎﻥ ﺒﺎﷲ ﺃﻋﺭﻑ ﻜﺎﻥ ﻟﻪ ﺃﺨﻭﻑ ‪.‬‬

‫ﻭﻓﻴﻬﻡ ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ‪:‬‬

‫) ﺇﻨﻤﺎ ﻴﺨﺸﻰ ﺍﷲ ﻤﻥ ﻋﺒﺎﺩﻩ ﺍﻟﻌﻠﻤﺎﺀ ( ‪.‬‬

‫ﻤﻥ ﻋﺭﻑ ﺍﷲ ﺍﺸﺘﺎﻕ ﺇﻟﻰ ﺍﻟﻠﻘﺎﺀ ﻭﻀﺎﻗﺕ ﻋﻠﻴﻪ ﺍﻟﺩﻨﻴﺎ ﺒﺤﺫﺍﻓﻴﺭﻫﺎ ‪،‬‬

‫ﻓﻬﻭ ﻻ ﻴﺤﺯﻥ ﻋﻠﻰ ﺍﻟﺩﻨﻴﺎ ﺤﺯﻨﺎ ﻴﻘﻌﺩﻩ ‪ ،‬ﺩﻭﻤﺎ ﻫﺎﺩﺉ ‪ ،‬ﻤﺎ ﺒﻴﻥ ﺭﻀﺎ‬

‫ﻭ ﺼﺒﺭ ﻭ ﺸﻜﺭ ﻟﻠﻤﻨﻌﻡ ‪.‬‬

‫ﻜﺎﻥ ﺃﺤﺩ ﺍﻟﺩﺍﻋﻴﻥ ﻴﻘﻭل ‪ :‬ﺍﻟﻠﻬﻡ ﺭﻀﻨﻰ ﺒﻘﻀﺎﺌﻙ ‪ ،‬ﻭﺼﺒﺭﻨﻰ ﻋﻠﻰ‬

‫ﺒﻼﺌﻙ ‪ ،‬ﻭﺃﻭﺯﻋﻨﻰ ﺸﻜﺭ ﻨﻌﻤﺎﺌﻙ ‪.‬‬

‫ﻓﺎﻟﻌﺎﻟﻡ ﺘﻐﻠﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻜﻴﻨﺔ ﻓﻰ ﺍﻟﻘﻠﺏ ‪ ،‬ﻷﻥ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻴﻘﻴﻥ ﻴﻭﺠﺒﺎﻥ‬

‫ﺍﻟﺴﻜﻭﻥ ﻭﺍﻟﻁﻤﺄﻨﻴﻨﺔ ‪ ،‬ﻓﻤﻥ ﺍﺯﺩﺍﺩﺕ ﻤﻌﺭﻓﺘﻪ ﺍﺯﺩﺍﺩﺕ ﺴﻜﻴﻨﺘﻪ ‪،‬‬

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 ‫ﻭ ﺍﻟﻌﺎﻟﻡ ﺍﻟﺤﻕ ﻻ ﻴﻬﺠﺭ ﺍﻟﺫﻜﺭ ﻭ ﻫﻭ ﺴﺒﺏ ﺀﺍﺨﺭ ﻟﻠﻬﺩﻭﺀ ﻭ ﺍﻟﻘﻭﺓ‬

‫ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﺃﻻ ﺒﺫﻜﺭ ﺍﷲ ﺘﻁﻤﺌﻥ ﺍﻟﻘﻠﻭﺏ ( ‪.‬‬

‫ﻭﻗﻴل ‪:‬‬

‫ﻤﻥ ﺃﺭﺍﺩ ﺃﻥ ﻴﺒﻠﻎ ﺍﻟﺸﺭﻑ ﻜل ﺍﻟﺸﺭﻑ ﻓﻠﻴﻔﻀل ﺨﻤﺴﺎ ﻋﻠﻰ ﺨﻤﺱ‬

‫‪ ،‬ﻓﺈﻥ ﺍﻟﺼﺎﻟﺤﻴﻥ ﺍﺨﺘﺎﺭﻭﻫﺎ ﻭ ﺤﺎﻓﻅﻭﺍ ﻋﻠﻴﻬﺎ ﺤﻴﻥ ﺠﺩ ﺍﻟﺠﺩ ‪ ،‬ﻭ‬

‫ﻻ ﻴﻤﻜﻥ ﺍﻟﺴﻌﻰ ﺒﺩﻭﻥ ﺘﻀﺤﻴﺎﺕ ﻏﺎﻟﻴﺔ ﻭ ﺘﺸﻤﻴﺭ ‪ ،‬ﻓﺎﺨﺘﺎﺭﻭﻫﺎ‬

‫ﺤﺘﻰ ﺒﻠﻐﻭﺍ ﺴﻨﺎﻡ ﺍﻟﺨﻴﺭ ‪:‬‬

‫ﺍﺨﺘﺎﺭﻭﺍ ﺍﻟﻔﻘﺭ ﻋﻠﻰ ﺍﻟﻐﻨﻰ ‪ ،‬ﻭﺍﻟﺠﻭﻉ ﻋﻠﻰ ﺍﻟﺸﺒﻊ ‪ ،‬ﻭﺍﻟﺘﻭﺍﻀﻊ‬

‫ﻋﻠﻰ ﺍﻟﻜﺒﺭ ‪ ،‬ﻭﺍﻟﺤﺯﻥ ﻋﻠﻰ ﺍﻟﻔﺭﺡ ‪ ،‬ﻭﺍﻟﻤﻭﺕ ﻋﻠﻰ ﺍﻟﺤﻴﺎﺓ ﺍ‪.‬ﻫـ‬

‫ﻭ ﻟﻴﺱ ﺍﻟﻤﻘﺼﻭﺩ ﺃﻥ ﺘﺤﺏ ﺍﻟﻔﻘﺭ ﻭ ﺍﻟﺤﺯﻥ ﻭ ﺍﻟﻤﻭﺕ ‪ ،‬ﻭ ﻟﻜﻥ ﺃﻥ‬

‫ﺘﺴﺘﻌﺩ ﻟﻬﻡ ﻟﻭ ﺃﺘﻭﻙ ‪ ،‬ﻭ ﻻ ﺘﺘﺭﺩﺩ ﻓﻰ ﻗﺒﻭﻟﻬﻡ ‪ ،‬ﻭ ﻻ ﺘﻔﻜﺭ ﺒﺘﺭﻙ‬

‫ﺍﻟﺘﺩﻴﻥ ﺤﻴﻥ ﺘﺠﺩﻩ ﻤﺘﻌﺎﺭﻀﺎ ﺃﺤﻴﺎﻨﺎ ﻤﻊ ﺍﻟﻐﻨﻰ ﻭ ﺍﻟﺜﺭﺍﺀ ‪ ،‬ﺃﻭ ﻤﻊ‬

‫ﺍﻟﺒﻬﺠﺔ ﻭ ﺍﻹﺤﺘﻔﺎل ‪....‬ﺃﻭ ﺤﺘﻰ ﻤﻊ ﺍﻟﺤﻴﺎﺓ ﺍﻟﺩﻨﻴﺎ‬

‫* ﻤﻥ ﻓﻭﺍﺌﺩ ﺍﻟﻤﺸﺎﻜل ﻭ ﺍﻷﺯﻤﺎﺕ ‪:‬‬

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 ‫ﻭﺠﻪ ﻜﻭﻥ ﺍﻟﻔﺎﻗﺔ ﻭ ﺍﻟﻔﻘﺭ ﻋﻴﺩﺍ ﻟﻠﻤﺅﻤﻥ ‪ -‬ﺃﺤﻴﺎﻨﺎ ‪ -‬ﻫﻭ ‪:‬‬

‫] ﺭﺒﻤﺎ ﻭﺠﺩﺕ ﻤﻥ ﺍﻟﻤﺯﻴﺩ ﻓﻰ ﺍﻟﻔﺎﻗﺎﺕ ﻤﺎﻻ ﺘﺠﺩﻩ ﺃﺤﻴﺎﻨﺎ ﻓﻰ ﺒﻌﺽ‬

‫ﺼﻭﻤﻙ ﻭ ﺼﻼﺘﻙ ‪....‬ﺍﻟﻔﺎﻗﺎﺕ ‪ :‬ﺒﺴﻁ ﺍﻟﻤﻭﺍﻫﺏ ‪ ،‬ﺇﻥ ﺃﺭﺩﺕ ﺒﺴﻁ‬

‫ﺍﻟﻤﻭﺍﻫﺏ ﻋﻠﻴﻙ ‪ ،‬ﺼﺤﺢ ﻨﻴﺘﻙ ﻭ ﺍﺤﺘﺴﺏ ﺤﻴﻥ ﻴﻜﻭﻥ ﺍﻟﻔﻘﺭ ﻭﺍﻟﻔﺎﻗﺔ‬

‫ﻟﺩﻴﻙ ‪ ،‬ﺇﻨﻤﺎ ﺍﻟﺼﺩﻗﺎﺕ ﻟﻠﻔﻘﺭﺍﺀ ﻭﺍﻟﻤﺴﺎﻜﻴﻥ [ ‪.‬‬

‫ﻴﻌﻨﻰ ﺇﻥ ﺍﻓﺘﻘﺭﺕ ﻗﺭﺒﺕ ﻤﻥ ﺍﻟﻤﺴﻜﻨﺔ ﻭ ﺭﻗﺔ ﺍﻟﺤﺎل ﻭ ﺍﻟﻀﻌﻑ ‪ ،‬ﻭ‬

‫ﺍﺴﺘﺤﻘﻘﺕ ﺃﻜﺜﺭ ﻤﻥ ﺍﻷﺜﺭﻴﺎﺀ ﻜﺭﻡ ﺍﻟﻜﺭﻴﻡ ﺴﺒﺤﺎﻨﻪ ﻭ ﻫﺒﺎﺘﻪ ﻭ‬

‫ﻨﻔﺤﺎﺘﻪ ‪...‬ﻓﻠﻭ ﻜﻨﺕ ﻓﻰ ﺍﻟﻁﺎﻋﺔ ﻤﺜل ﺍﻷﺜﺭﻴﺎﺀ ‪ ..‬ﻓﺴﺎﻋﺘﻬﺎ ﻗﺩ‬

‫ﺘﻔﻀل ﻋﻠﻴﻬﻡ ﺒﺼﺒﺭﻙ ﻋﻠﻰ ﺍﻟﻔﻘﺭ ﻭ ﺍﻨﻜﺴﺎﺭ ﻨﻔﺴﻙ ‪ ،‬ﻭ ﻗﺭﺒﻬﺎ ﻤﻥ‬

‫ﺨﺎﻟﻘﻬﺎ ﻭ ﺘﻀﺭﻋﻬﺎ ‪..‬‬

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 ‫] ﺘﺤﻘﻕ ﺒﺄﻭﺼﺎﻓﻙ ﻴﻤﺩﻙ ﺒﺄﻭﺼﺎﻓﻪ ‪ ،‬ﻭﺘﺤﻘﻕ ﺒﺫﻟﻙ ﻴﻤﺩﻙ ﺒﻌﺯﺘﻪ ‪،‬‬

‫ﻭﺘﺤﻘﻕ ﺒﻌﺠﺯﻙ ﻴﻤﺩﻙ ﺒﻘﺩﺭﺘﻪ ‪ ،‬ﻭﺘﺤﻘﻕ ﺒﻀﻌﻔﻙ ﻴﻤﺩﻙ ﺒﺤﻭﻟﻪ‬

‫ﻭﻗﻭﺘﻪ [ ‪.‬‬

‫ﺃﻭﺼﺎﻑ ﺍﻟﻌﺒﻭﺩﻴﺔ ﺃﺭﺒﻌﺔ ﻴﻘﺎﺒﻠﻬﺎ ﻤﻥ ﺃﻭﺼﺎﻑ ﺍﻟﺭﺒﻭﺒﻴﺔ ﺃﺭﺒﻌﺔ ‪:‬‬

‫ﺃﻭﻟﻬﺎ ‪ :‬ﻤﻥ ﺍﻟﻌﺒﺩ ﺍﻟﻔﻘﺭ ﻭﻤﻥ ﺍﷲ ﺍﻟﻐﻨﻰ ‪.‬‬

‫ﺍﻟﺜﺎﻨﻰ ‪ :‬ﻤﻥ ﺍﻟﻌﺒﺩ ﺍﻟﺫل ﻭﻤﻥ ﺍﷲ ﺍﻟﻌﺯ ‪.‬‬

‫ﺍﻟﺜﺎﻟﺙ ‪ :‬ﻤﻥ ﺍﻟﻌﺒﺩ ﺍﻟﻌﺠﺯ ‪ ،‬ﻭﻤﻥ ﺍﷲ ﺍﻟﻘﺩﺭﺓ ‪.‬‬

‫ﺍﻟﺭﺍﺒﻊ ‪ :‬ﻤﻥ ﺍﻟﻌﺒﺩ ﺍﻟﻀﻌﻑ ‪ ،‬ﻭﻤﻥ ﺍﷲ ﺍﻟﻘﻭﺓ ‪.‬‬

‫ﻭﺍﻟﺘﺤﻘﻕ ﺒﺎﻟﻭﺼﻑ ﻫﻭ ﺍﻟﺘﺤﻠﻰ ﻭﺍﻹﻨﺼﺎﻑ ﺒﻪ ﻗﻠﺒﺎﹰ ﻭﻗﺎﻟﺒﺎﹰ ‪ ،‬ﻤﻥ‬

‫ﺃﺭﺍﺩ ﺃﻥ ﻴﻤﺩﻩ ﺍﷲ ﺒﺎﻟﻐﻨﻰ ﺒﻪ ﻋﻤﺎ ﺴﻭﺍﻩ ‪ ،‬ﻓﻠﻴﺘﺤﻘﻕ ﺒﺎﻟﻔﻘﺭ ﻤﻤﺎ‬

‫ﺴﻭﺍﻩ ‪.‬‬

‫ﻭ ﻓﻰ ﺩﻋﺎﺀ ﺃﺤﺩ ﺍﻟﺤﻜﻤﺎﺀ ‪ :‬ﻨﺴﺄﻟﻙ ﺍﻟﻔﻘﺭ ﻤﻤﺎ ﺴﻭﺍﻙ ﻭﺍﻟﻐﻨﻰ ﺒﻙ ‪.‬‬

‫ﻴﻌﻨﻰ ﺘﻔﺘﻘﺭ ﺒﻴﻥ ﻴﺩﻯ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻴﻌﻨﻰ ﺘﻌﻴﺵ ﺤﻘﻴﻘﺔ ﻗﻭﻟﻪ‬

‫ﺴﺒﺤﺎﻨﻪ ‪ ) :‬ﺃﻨﺘﻡ ﺍﻟﻔﻘﺭﺍﺀ ﺇﻟﻰ ﺍﷲ (‪ ،‬ﻭ ﺘﺘﺒﺭﻯ ﻤﻥ ﺍﻟﺤﻭل ﻭ ﺍﻟﻘﻭﺓ‬

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 ‫ﻭ ﺍﻟﻘﺩﺭﺓ ﺇﻻ ﺒﻪ ﺴﺒﺤﺎﻨﻪ ‪ ،‬ﻓﺘﺘﻤﺜل ﺤﻘﻴﻘﺔ ﻗﻭﻟﻙ " ﻻ ﺤﻭل ﻭ ﻻ ﻗﻭﺓ‬

‫ﺇﻻ ﷲ "‪ ،‬ﻭ ﺘﺘﺒﺭﻯ ﻤﻥ ﺃﻯ ﻋﺯﺓ ﺇﻻ ﻓﻰ ﺠﻨﺎﺒﻪ ﻭ ﺒﺎﺘﺒﺎﻉ ﺸﺭﻴﻌﺘﻪ "‬

‫ﻨﺤﻥ ﻗﻭﻡ ﺃﻋﺯﻨﺎ ﺍﷲ ﺒﺎﻹﺴﻼﻡ ﻓﺈﻥ ﺍﺒﺘﻐﻴﻨﺎ ﺍﻟﻌﺯﺓ ﻓﻰ ﻏﻴﺭﻩ ﺃﺫﻟﻨﺎ ﺍﷲ‬

‫" ‪..‬‬

‫* ﻴﻌﻨﻰ ‪ :‬ﻻ ﻨﺒﺤﺙ ﻋﻥ ﺍﻟﻔﻘﺭ ؟‬

‫ﻨﻌﻡ ‪ ،‬ﻻ ﻨﺒﺤﺙ ﻋﻨﻪ ‪ ،‬ﻓﺎﻟﻤﺎل ﻗﻭﺓ ﻋﻠﻰ ﺍﻟﻤﺴﻠﻡ ﺍﻟﺴﻌﻰ ﻻﻤﺘﻼﻜﻬﺎ ﻭ‬

‫ﺘﺴﺨﻴﺭﻫﺎ ﻓﻰ ﺍﻟﺨﻴﺭ ‪ ..‬ﻭ ﻟﻜﻥ ﻻ ﻨﻜﻭﻥ ﻋﺒﻴﺩﺍ ﻟﻠﺩﻨﻴﺎ‬

‫ﻓﺎﻟﺩﻨﻴﺎ ﺘﺨﺩﻡ ﻤﻥ ﺨﺩﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻭﺘﺘﻌﺏ ﻤﻥ ﺨﺩﻤﻬﺎ‪ ...‬ﻭ ﺇﻥ ﺒﺩﺍ‬

‫ﻟﻪ ﻏﻴﺭ ﺫﻟﻙ ﻟﻔﺘﺭﺓ ﻓﺴﻴﺭﺍﻩ ﻋﻴﺎﻨﺎ ﺫﺍﺕ ﻤﺭﺓ ‪....‬ﺴﻴﺭﻯ ﺍﻟﺩﻨﻴﺎ‬

‫ﺘﺴﺤﻘﻪ ﻭ ﺘﺴﺘﻬﻠﻜﻪ ﻭ ﺘﺘﻌﺒﻪ ‪ ،‬ﻭ ﻻ ﻴﻨﺎﻟﻪ ﺇﻻ ﻨﺼﻴﺒﻪ ﻭ ﻤﺎ ﻜﺘﺏ ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ ﻟﻪ ‪..‬‬

‫* ﻟﻡ ﻴﺸﻡ ﺭﺍﺌﺤﺔ ﺍﻟﻴﻘﻴﻥ ﻤﻥ ﺭﻜﻥ ﻟﻐﻴﺭ ﺍﷲ ‪.‬‬

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 ‫• ﺍﻟﺨﻭﺍﺭﻕ ﻭ ﺍﻟﻜﺭﺍﻤﺎﺕ ‪...‬ﻫل ﻫﻰ ﺩﻟﻴل ﺤﺏ ﺍﷲ ﻟﻠﻌﺒﺎﺩ ؟‬

‫] ﺭﺒﻤﺎ ﺭﺯﻕ ﺍﻟﻜﺭﺍﻤﺔ ﻤﻥ ﻟﻡ ﺘﻜﻤل ﻟﻪ ﺍﻻﺴﺘﻘﺎﻤﺔ [ ‪.‬‬

‫ﻭ ﻫﻨﺎ ﻭﻗﻔﺘﻨﺎ ﺍﻟﺜﺎﻨﻴﺔ ﻤﻊ ﺍﻟﻜﺭﺍﻤﺔ ﻓﻰ ﺭﺤﻠﺘﻨﺎ ‪:‬‬

‫ﺍﻟﻜﺭﺍﻤﺔ ﺍﻟﺤﺴﻴﺔ ﻫﻰ ﺨﺭﻕ ﺍﻟﺤﺱ ‪ ،‬ﻜﺎﻟﻤﺸﻰ ﻋﻠﻰ ﺍﻟﻤﺎﺀ ﻭﺍﻟﻁﻴﺭﺍﻥ‬

‫ﻓﻰ ﺍﻟﻬﻭﺍﺀ ﻭﻨﺒﻊ ﺍﻟﻤﺎﺀ ‪ ،‬ﻭﺠﻠﺏ ﺍﻟﻁﻌﺎﻡ ﻭﺍﻹﻁﻼﻉ ﻋﻠﻰ ﺒﻌﺽ‬

‫ﺍﻟﻤﻐﻴﺒﺎﺕ ‪ ،‬ﻭﻏﻴﺭ ﺫﻟﻙ ﻤﻥ ﺨﻭﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ‪.‬‬

‫ﻭﺍﻟﻜﺭﺍﻤﺔ ﺍﻟﻤﻌﻨﻭﻴﺔ ‪ :‬ﻫﻰ ﺍﺴﺘﻘﺎﻤﺔ ﺍﻟﻌﺒﺩ ﻤﻊ ﺭﺒﻪ ﻓﻰ ﺍﻟﻅﺎﻫﺭ‬

‫ﻭﺍﻟﺒﺎﻁﻥ ﺤﺘﻰ ﻴﻌﺭﻑ ﻤﻭﻻﻩ ‪ ،‬ﻭﻴﻅﻔﺭ ﺒﻨﻔﺴﻪ ) ﻴﻨﺘﺼﺭ ﻋﻠﻰ ﻗﺭﻴﻨﻪ‬

‫ﻭ ﻴﺴﺘﺭﺩ ﻨﻔﺴﻪ ﻤﻥ ﺒﻴﻥ ﻴﺩﻯ ﺸﻴﻁﺎﻨﻪ ﻭ ﺸﻬﻭﺘﻪ ( ﻭ ﻴﺘﻤﻜﻥ ﻤﻥ‬

‫ﻤﺨﺎﻟﻔﺔ ﻫﻭﺍﻩ ‪ ،‬ﻓﺘﺭﺍﻩ ﻓﻰ ﻗﻭﺓ ﻴﻘﻴﻥ ﻭﺴﻜﻭﻥ ‪ ،‬ﻭ ﻁﻤﺄﻨﻴﻨﺔ ﺒﺎﷲ ‪.‬‬

‫ﺍﻟﻜﺭﺍﻤﺔ ﺍﻟﺤﺴﻴﺔ ﺃﻭ ﺨﺭﻕ ﺍﻟﻌﺎﺩﺓ ﻗﺩ ﺘﻅﻬﺭ ﻋﻠﻰ ﻴﺩ ﻤﻥ ﻟﻡ ﺘﻜﻤل‬

‫ﺍﺴﺘﻘﺎﻤﺘﻪ ‪ ،‬ﺒل ﻗﺩ ﺘﻅﻬﺭ ﻋﻠﻰ ﻴﺩ ﻤﻥ ﻻ ﺍﺴﺘﻘﺎﻤﺔ ﻟﻪ ﺃﺼﻼ ﻜﺎﻟﺴﺤﺭﺓ‬

‫ﻭﺍﻟﻜﻬﺎﻥ ‪ ،‬ﻭﻗﺩ ﺘﻅﻬﺭ ﻋﻠﻰ ﺃﻴﺩﻯ ﺍﻟﺭﻫﺒﺎﻥ ﻭﻟﻴﺴﺕ ﺒﻜﺭﺍﻤﺔ ﺇﻨﻤﺎ ﻫﻰ‬

‫ﺍﺴﺘﺩﺭﺍﺝ ‪.‬‬

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 ‫ﻭ ﻗﻴل‬

‫*ﺇﻨﻤﺎ ﻫﻤﺎ ﻜﺭﺍﻤﺘﺎﻥ ﺠﺎﻤﻌﺘﺎﻥ ﻤﺤﻴﻁﺘﺎﻥ ‪ ،‬ﻜﺭﺍﻤﺔ ﺍﻹﻴﻤﺎﻥ ﺒﻤﺯﻴﺩ‬

‫ﺍﻹﻴﻘﺎﻥ ‪ ،‬ﻭﻜﺭﺍﻤﺔ ﺍﻟﻌﻤل ﻋﻠﻰ ﺍﻻﻗﺘﺩﺍﺀ ﻭﺍﻟﻤﺘﺎﺒﻌﺔ ‪ ،‬ﻭﻤﺠﺎﻨﺒﺔ‬

‫ﺍﻟﺩﻋﺎﻭﻯ ﻭﺍﻟﻤﺨﺎﺩﻋﺔ ‪ ،‬ﻓﻤﻥ ﺃﻋﻁﻴﻬﻤﺎ ﺜﻡ ﺠﻌل ﻴﺸﺘﺎﻕ ﺇﻟﻰ ﻏﻴﺭﻫﻤﺎ‬

‫ﻓﻬﻭ ﻋﺒﺩ ﻤﻐﺘﺭ ﻜﺫﺍﺏ ‪ ،‬ﺃﻭ ﺫﻭ ﺨﻁﺄ ﻓﻰ ﺍﻟﻌﻠﻡ ﻭﺍﻟﻌﻤل ﺒﺎﻟﺼﻭﺍﺏ ‪،‬‬

‫ﻜﻤﻥ ﺃﻜﺭﻡ ﺒﺸﻬﻭﺩ ﺍﻟﻤﻠﻙ ﻋﻠﻰ ﻨﻌﺕ ﺍﻟﺭﻀﻰ ‪ ،‬ﻓﺠﻌل ﻴﺸﺘﺎﻕ ﺇﻟﻰ‬

‫ﺴﻴﺎﺴﺔ ﺍﻟﺩﻭﺍﺏ ﻭﺨﻠﻊ ﺍﻟﻤﺭﻀﻰ ‪.‬‬

‫* ﻭﻜل ﻜﺭﺍﻤﺔ ﻻ ﻴﺼﺤﺒﻬﺎ ﺍﻟﺭﻀﻰ ﻋﻥ ﺍﷲ ﻭﻤﻥ ﺍﷲ ﻓﺼﺎﺤﺒﻬﺎ‬

‫ﻤﺴﺘﺩﺭﺝ ﻤﻐﺭﻭﺭ ‪ ،‬ﺃﻭ ﻨﺎﻗﺹ ﺃﻭ ﻫﺎﻟﻙ ﺃﻭ ﻤﺜﺒﻭﺭ ﺍ‪.‬ﻫـ‬

‫ﻓﻠﻴﺱ ﺍﻟﺸﺄﻥ ﻤﻥ ﺘﻁﻭﻯ ﻟﻪ ﺍﻷﺭﺽ ‪ ،‬ﻓﺈﺫﺍ ﻫﻭ ﺒﻤﻜﺔ ﺃﻭ ﻏﻴﺭﻫﺎ ﻤﻥ‬

‫ﺍﻟﺒﻠﺩﺍﻥ ‪ ،‬ﺇﻨﻤﺎ ﺍﻟﺸﺄﻥ ﻤﻥ ﺘﻁﻭﻯ ﻟﻪ ﺼﻔﺎﺕ ﻨﻔﺴﻪ ﻓﻴﻌﺭﻑ ﻜﻴﻑ‬

‫ﻴﺴﻭﺴﻬﺎ ﺒﺎﻹﻴﻤﺎﻥ ‪.‬‬

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 ‫ﻭﺍﻟﻜﺭﺍﻤﺔ ﺍﻟﺤﻘﻴﻘﻴﺔ ﻫﻰ ﺍﻻﺴﺘﻘﺎﻤﺔ ﻋﻠﻰ ﺍﻟﺩﻴﻥ ‪ ،‬ﻭﺤﺼﻭل ﻜﻤﺎل‬

‫ﺍﻟﻴﻘﻴﻥ ‪ .‬ﻭﺃﻤﺎ ﺨﻭﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ﺍﻟﺤﺴﻴﺔ ‪ ،‬ﻓﺈﻥ ﺼﺤﺒﺘﻬﺎ ﺍﻻﺴﺘﻘﺎﻤﺔ‬

‫ﻅﺎﻫﺭﺍﹰ ﻭﺒﺎﻁﻨﺎﹰ ﻓﻬﻰ ﺨﻴﺭ ‪ ،‬ﻭﺇﻥ ﻟﻡ ﺘﺼﺤﺒﻬﺎ ﺍﺴﺘﻘﺎﻤﺔ ﻓﻼ ﻋﺒﺭﺓ ﺒﻬﺎ‬

‫‪.‬‬

‫ﻫل ﺍﻟﺤﻜﻤﺔ ﻜﻠﻤﺎﺕ ؟‬

‫ﺒل ﻫﻰ ﺘﺼﺭﻓﺎﺕ ﻭ ﻤﻭﺍﻗﻑ ﻋﻠﻰ ﺍﻟﺴﻨﺔ ‪ ،‬ﻭ ﺘﻭﺍﺯﻥ ﻨﻔﺴﻰ ﻗﻠﺒﻰ‬

‫ﻋﻘﻠﻰ ‪ ،‬ﻭ ﺍﻋﺘﺩﺍل ﻭﻭﻀﻊ ﻟﻠﺸﺊ ﻓﻰ ﻤﻭﻀﻌﻪ ‪ ،‬ﺜﻡ ﻨﻁﻕ ﺒﻨﻭﺭ‬

‫ﺍﻟﻭﺤﻰ‬

‫*] ﺘﺴﺒﻕ ﺃﻨﻭﺍﺭ ﺍﻟﺤﻜﻤﺎﺀ ﺃﻗﻭﺍﻟﻬﻡ ‪ ،‬ﻓﺤﻴﺜﻤﺎ ﺼﺎﺭ ﺍﻟﺘﻨﻭﻴﺭ ﻭﺼل‬

‫ﺍﻟﺘﻌﺒﻴﺭ [‪.‬‬

‫* " ﺭﺃﺱ ﺍﻟﺤﻜﻤﺔ ﻤﺨﺎﻓﺔ ﺍﷲ " ﺍ‪.‬ﻫـ‬

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 ‫ﻭﺴﺌل ﻤﺎﻟﻙ ﻋﻥ ﺍﻟﺤﻜﻤﺔ ﻓﻘﺎل ‪:‬‬

‫ﻤﺎ ﺯﻫﺩ ﻋﺒﺩ ﻭﺍﺘﻘﻰ ﺇﻻ ﺃﻨﻁﻘﻪ ﺍﷲ ﺒﺎﻟﺤﻜﻤﺔ ‪ ،‬ﺜﻡ ﻗﺎل ‪:‬‬

‫ﻤﻥ ﺃﺭﺍﺩ ﺃﻥ ﻴﻔﺘﺢ ﺍﷲ ﻋﻴﻥ ﻗﻠﺒﻪ ﻓﻠﻴﻜﻥ ﻋﻤﻠﻪ ﻓﻰ ﺍﻟﺴﺭ ﺃﻜﺜﺭ ﻤﻥ‬

‫ﻋﻤﻠﻪ ﻓﻰ ﺍﻟﻌﻼﻨﻴﺔ ‪ ،‬ﻷﻥ ﻋﻤل ﺍﻟﺴﺭ ﻤﻨﺒﻊ ﺍﻹﺨﻼﺹ ‪ ،‬ﻭﺍﻹﺨﻼﺹ‬

‫ﻤﻨﺒﻊ ﺍﻟﺤﻜﻤﺔ ‪.‬‬

‫ﻭﺴﺌل ﻤﺭﺓ ﺃﺨﺭﻯ ﻋﻥ ﺍﻟﺤﻜﻤﺔ ﺃﻴﻀﺎﹰ ﻓﻘﺎل ‪:‬‬

‫ﻨﻭﺭ ﻴﻘﺫﻓﻪ ﺍﷲ ﻓﻰ ﺍﻟﻘﻠﺏ ﺍﻟﻌﺒﺩ ﺍﻟﻤﺅﻤﻥ ﻤﻥ ﻓﺴﺤﺔ ﺍﻟﻤﻠﻙ ﺍ‪.‬ﻫـ‬

‫ﻭ ﻗﺎل ﺍﺒﻥ ﺍﻟﻘﻴﻡ‬

‫ﺤﺴﻥ ﺍﻟﻔﻬﻡ ﻨﻭﺭ ﻴﻘﺫﻓﻪ ﺍﷲ ﻓﻰ ﻗﻠﺏ ﺍﻟﻌﺒﺩ ‪ ،‬ﻓﻴﻤﻴﺯ ﺒﻪ ﺒﻴﻥ ﺍﻟﺼﺤﻴﺢ‬

‫ﻭ ﺍﻟﺴﻘﻴﻡ ﻭ ﺍﻟﺼﺎﻟﺢ ﻭ ﺍﻟﻔﺎﺴﺩ ‪...‬ﺇﻟﻰ ﺀﺍﺨﺭ ﻜﻼﻤﻪ ﺭﺤﻤﻪ ﺍﷲ ‪.‬‬

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 ‫ﻓﻔﻬﻤﻙ ﻟﻠﺩﻟﻴل ﺍﻟﺸﺭﻋﻰ ﻭ ﻋﻤﻠﻙ ﺒﻪ ﻭ ﻓﻬﻤﻙ ﻟﻠﻭﺍﻗﻊ ﻨﻭﺭ ﻤﻥ ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ ) ﻭ ﻤﻥ ﻴﺅﺕ ﺍﻟﺤﻜﻤﺔ ﻓﻘﺩ ﺃﻭﺘﻰ ﺨﻴﺭﺍ ﻜﺜﻴﺭﺍ (‬

‫ﻓﺎﻟﺤﻜﻴﻡ ﻴﻀﻊ ﺍﻟﺸﺊ ﻓﻰ ﻤﻭﻀﻌﻪ ‪ ،‬ﻭ ﻻ ﻴﺠﺎﻭﺯﻩ ﺤﺩﻩ ﻭ ﻻ ﺤﻘﻪ ‪.‬‬

‫ﺨﻠﻘﻪ ﺍﻟﺴﻨﺔ ﺍﻟﻤﻁﻬﺭﺓ ‪:‬‬

‫ﻫﻴﻨﻭﻥ ﻟﻴﻨﻭﻥ ﺃﻴﺴﺎﺭ ﺒﻨﻭﺭ ﻴﺴﺭ‬

‫ﺴﻭﺍﺱ ﻤﻜﺭﻤﺔ ﺃﺒﻨﺎﺀ ﺃﻴﺴﺎﺭ‬

‫ﻻ ﻴﻨﻁﻘﻭﻥ ﺒﻐﻴﺭ ﺍﻟﺤﻕ ﺇﻥ ﻨﻁﻘﻭﺍ‬

‫ﻭﻻ ﻴﻤﺎﺭﻭﻥ ﺇﻥ ﻤﺎﺭﻭﺍ ﺒﺈﻜﺜﺎﺭ‬

‫ﻤﻥ ﺘﻠﻕ ﻤﻨﻬﻡ ﺘﻘل ﻻﻗﻴﺕ ﺴﻴﺩﻫﻡ‬

‫ﻤﺜل ﺍﻟﻨﺠﻭﻡ ﺍﻟﺘﻰ ﻴﺴﺭﻯ ﺒﻬﺎ ﺍﻟﺴﺎﺭﻯ‬

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 ‫ﻭ ﺍﻟﻘﺭﺀﺍﻥ ﻤﻨﺒﻊ ﺍﻟﺤﻜﻤﺔ ‪ ،‬ﻭ ﺒﻌﺩﻩ ﺍﻟﺴﻨﺔ ﺍﻟﺼﺤﻴﺤﺔ ‪ ،‬ﺜﻡ ﺩﺭﺭ‬

‫ﻤﻘﻭﻻﺕ ﺍﻟﺼﺤﺎﺒﺔ ﻭ ﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟﺢ ﻗﺒل ﺃﻯ ﺤﻜﻡ ﺃﺨﺭﻯ‬

‫ﻭ ﻋﻅﻤﺔ ﺍﻟﻘﺭﺀﺍﻥ ﻻ ﺘﺤﺘﺎﺝ ﺘﻭﻀﻴﺤﺎ ‪ ،‬ﻓﻠﻙ ﺃﻥ ﺘﺭﻯ ﺘﺄﺜﻴﺭﻩ ﻓﻰ‬

‫ﺍﻟﻘﻠﻭﺏ ﻭﺘﻬﻴﻴﺠﻪ ﺍﻷﺭﻭﺍﺡ ﻭﺘﺸﻭﻴﻘﻪ ﺍﻟﻨﻔﻭﺱ ‪ ،‬ﻓﺈﺫﺍ ﺴﻤﻌﻪ ﺍﻟﻐﺎﻓل‬

‫ﺒﻘﻠﺏ ﻤﻔﺘﻭﺡ ﺘﻨﺒﻪ ‪ ،‬ﻭﺇﺫﺍ ﺴﻤﻌﻪ ﺍﻟﻌﺎﺼﻰ ﺍﻨﺯﺠﺭ ‪ ،‬ﻭﺇﺫﺍ ﺴﻤﻌﻪ‬

‫ﺍﻟﻁﺎﺌﻊ ﺯﺍﺩ ﻨﺸﺎﻁﻪ ﻭﻋﻅﻡ ﺸﻭﻗﻪ ‪ ،‬ﻭﺇﺫﺍ ﺴﻤﻌﻪ ﺍﻟﺴﺎﺌﺭ ﻁﻭﻯ ﻋﻨﻪ‬

‫ﺘﻌﺏ ﺴﻴﺭﻩ ‪ ،‬ﻓﺎﻟﻜﻼﻡ ﺼﻔﺔ ﺍﻟﻤﺘﻜﻠﻡ ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻥ ﺍﻟﻤﺘﻜﻠﻡ ﺫﺍ ﺘﻨﻭﻴﺭ‬

‫ﻭﻗﻊ ﻓﻰ ﻗﻠﻭﺏ ﺍﻟﺴﺎﻤﻌﻴﻥ ‪ .‬ﻭﺇﺫﺍ ﻜﺎﻥ ﺫﺍ ﺘﻜﺩﻴﺭ ﺤﺩ ﻜﻼﻤﻪ ﺁﺫﺍﻥ‬

‫ﺍﻟﻤﺴﺘﻤﻌﻴﻥ ‪ ،‬ﻓﻜل ﻜﻼﻡ ﻴﺒﺭﺯ ﻋﻠﻴﻪ ﻜﺴﻭﺓ ﺍﻟﺫﻯ ﻤﻨﻪ ﺒﺭﺯ ‪ ،‬ﻭﻟﺫﻟﻙ‬

‫ﻗﺎل ﺴﻴﺩﻨﺎ ﻋﻠﻰ ﻜﺭﻡ ﺍﷲ ﻭﺠﻬﻪ ‪ :‬ﻤﻥ ﺘﻜﻠﻡ ﻋﺭﻓﻨﺎﻩ ﻤﻥ ﺴﺎﻋﺘﻪ ‪،‬‬

‫ﻭﻤﻥ ﻟﻡ ﻴﺘﻜﻠﻡ ﻋﺭﻓﻨﺎﻩ ﻤﻥ ﻴﻭﻤﻪ ‪.‬‬

‫ﻭﻗﻴل ﺍﻟﻨﺎﺱ ﺤﻭﺍﻨﻴﺕ ﻤﻐﻠﻘﺔ ؛ ﻓﺈﺫﺍ ﺘﻜﻠﻤﻭﺍ ﻓﻘﺩ ﻓﺘﺤﻭﺍ ‪.‬‬

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 ‫ﻭﻗﺎﻟﻭﺍ ﺃﻴﻀﺎﹰ ‪ :‬ﺍﻟﻜﻼﻡ ﺇﺫﺍ ﺨﺭﺝ ﻤﻥ ﺍﻟﻘﻠﺏ ﻭﻗﻊ ﻓﻰ ﺍﻟﻘﻠﺏ ‪ ،‬ﻭﺇﺫﺍ‬

‫ﺨﺭﺝ ﻤﻥ ﺍﻟﻠﺴﺎﻥ ﺤﺩﻩ ﺍﻵﺫﺍﻥ ‪ ،‬ﻭﺇﻨﻬﺎﺽ ﺍﻟﺤﺎل ﺃﻜﺜﺭ ﻤﻥ ﺍﻟﻤﻘﺎل ؛‬

‫ﻭﺇﺫﺍ ﺍﺠﺘﻤﻊ ﺍﻟﺤﺎل ﻭﺍﻟﻤﻘﺎل ﻓﻬﻭ ﺍﻟﺒﺤﺭ ﺍﻟﻁﺎﻡ ‪ ،‬ﻭﺍﻟﻨﺠﻡ ﺍﻟﺜﺎﻗﺏ ﺍﻟﺘﺎﻡ‬

‫‪.‬‬

‫ﻭﻗﺩ ﻴﻜﻭﻥ ﻤﻥ ﺍﻟﻨﺎﺱ ﻤﻥ ﻫﻭ ﻋﺎﻟﻡ ﺍﻟﻠﺴﺎﻥ ﺠﺎﻫل ﺍﻟﻘﻠﺏ‬

‫ﻁﺎﻟﺏ ﻟﻠﺩﻨﻴﺎ ﺒﺒﻼﻏﺔ ﻭ ﻓﺼﺎﺤﺔ ‪ ،‬ﻓﻬﻭ ﻜﺎﻟﻜﻠﺏ ﻴﻌﻭﻯ‬

‫ﻤﻬﻤﺎ ﺃﻋﺠﺒﺘﻙ ﺃﻗﻭﺍﻟﻪ " ﺍﻟﺩﻨﻴﺎ ﺠﻴﻔﺔ ﻭﻁﻼﺒﻬﺎ ﻜﻼﺏ " ‪.‬‬

‫ﻜﻤﺎ ﻫﻰ ﺼﻔﺔ ﺍﻟﻤﻨﺎﻓﻘﻴﻥ ﺍﻟﻤﺨﺎﺩﻋﻴﻥ )ﻭ ﺇﻥ ﻴﻘﻭﻟﻭﺍ ﺘﺴﻤﻊ ﻟﻘﻭﻟﻬﻡ (‬

‫ﻓﻼ ﺘﺠﻌل ﻫﻤﻙ ﺍﻟﺩﻨﻴﺎ ‪..‬ﻭ ﻻ ﺘﺠﻌل ﺸﻴﺨﻙ ﻤﻨﻬﻡ ‪..‬ﻭ ﻻ ﺘﺠﻌل ﻫﻤﻙ‬

‫ﻀﺒﻁ ﺍﻟﻨﺤﻭ ﻭ ﺍﻟﺼﺭﻑ ﻭ ﺍﻟﺒﻼﻏﺔ ﻗﺒل ﺇﺨﻼﺹ ﺍﻟﻘﻭل ﻭ ﺍﻟﻌﻤل ‪،‬‬

‫ﻓﺘﺤﻘﻕ ﺍﻹﻋﺠﺎﺏ ﻤﻥ ﺍﻟﻨﺎﺱ ﺒﻙ ‪ ،‬ﻭ ﻟﻜﻨﻙ ﺘﻘﻑ ﺩﻭﻥ ﺍﻟﺒﺎﺏ‬

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 ‫ﻓﺘﺤﺭﻡ ﺭﺤﻤﺔ ﺍﻟﻭﻫﺎﺏ ‪ ،‬ﻓﺘﻌﺘﻤﺩ ﻋﻠﻰ ﻀﺒﻁ ﺃﻗﻭﺍﻟﻙ ﻤﻊ ﻟﺤﻥ )‬

‫ﺍﻟﺨﻁﺄ ﺍﻟﻨﺤﻭﻯ (ﺃﻓﻌﺎﻟﻙ ‪ ،‬ﻭﺇﺫﺍ ﺒﻙ ﻗﺩ ﺘﻬﺕ ﺒﻴﻥ ﺨﻔﺽ ﻭﺭﻓﻊ ‪،‬‬

‫ﻭﻨﺼﺏ ﻭﺠﺯﻡ ‪ ،‬ﻓﺎﻨﻘﻁﻌﺕ ﻋﻥ ﺍﻟﻤﻘﺼﻭﺩ ‪ ،‬ﻫﻼ ﺭﻓﻌﺕ ﺇﻟﻰ ﺍﷲ‬

‫ﺠﻤﻴﻊ ﺍﻟﺤﺎﺠﺎﺕ ‪ ،‬ﻭﺨﻔﻀﺕ ﻜل ﺍﻟﻤﻨﻜﺭﺍﺕ ﻭﺠﺯﻤﺕ ﻋﻥ ﺍﻟﺸﻬﻭﺍﺕ ؛‬

‫ﻭﻨﺼﺒﺕ ﺒﻴﻥ ﻋﻴﻨﻴﻙ ﺍﻟﻤﻤﺎﺕ ؟ ﻭﺍﷲ ﻴﺎ ﺃﺨﻰ ﻤﺎ ﻴﻘﺎل ﻟﻠﻌﺒﺩ ‪ :‬ﻟﻡ ﻟﻡ‬

‫ﺘﻜﻥ ﻤﻌﺭﺒﺎﹰ ؟ ﻗﺒل ﺃﻥ ﻴﻘﺎل ﻟﻪ ‪ :‬ﻟﻡ ﻜﻨﺕ ﻤﺫﻨﺒﺎﹰ ‪ ،‬ﻭﻟﻴﺱ ﺍﻟﻤﺭﺍﺩ‬

‫ﻓﺼﺎﺤﺔ ﺍﻟﻤﻘﺎل ﻭﺤﺩﻩ ‪ ،‬ﻭﺇﻨﻤﺎ ﺍﻟﻤﺭﺍﺩ ﺃﻭﻻ ﻓﺼﺎﺤﺔ ﺍﻟﻔﻌﺎل ‪.‬‬

‫ﻭﻤﻤﺎ ﻴﻨﺴﺏ ﻟﻠﺨﻠﻴل ﺃﻭ ﻟﺴﻴﺒﻭﻴﻪ ‪:‬‬

‫ﻓﻴﺎﻟﻴﺘﻪ ﻤﻥ ﻭﻗﻔﺔ ﺍﻟﻌﺭﺽ ﻴﺴﻠﻡ‬ ‫ﻟﺴﺎﻥ ﻓﺼﻴﺢ ﻤﻌﺭﺏ ﻓﻰ ﻜﻼﻤﻪ‬

‫ﻭﻤﺎ ﻀﺭ ﺫﺍ ﺘﻘﻭﻯ ﻟﺴﺎﻥ ﻤﻌﺠﻡ‬ ‫ﻭﻻ ﺨﻴﺭ ﻓﻰ ﻋﺒﺩ ﺇﺫﺍ ﻟﻡ ﻴﻜﻥ ﺘﻘﻴﺎ‬

‫* ﻤﻥ ﻤﻔﺎﺘﻴﺢ ﺍﻟﺨﻴﺭ ‪:‬‬

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 ‫ﺍﻟﺭﻀﻰ ﺒﺎﻟﻘﻀﺎﺀ ‪ ،‬ﻭﺍﻟﺼﺒﺭ ﻋﻠﻰ ﺍﻟﺒﻼﺀ ‪ ،‬ﻭﺍﻟﻔﺭﺍﺭ ﺇﻟﻰ ﺍﷲ ﻋﻨﺩ‬

‫ﺍﻟﺸﺩﺍﺌﺩ ‪ ،‬ﻭﺍﻟﺭﺠﻭﻉ ﺇﻟﻴﻪ ﻋﻨﺩ ﺍﻟﻨﻭﺍﺌﺏ ‪.‬‬

‫*ﻤﺎ ﻗﻴﻤﺔ ﺍﻟﺠﻤل ﻭ ﺍﻟﻌﺒﺎﺭﺍﺕ ؟‬

‫] ﺍﻟﻌﺒﺎﺭﺓ ﻗﻭﺕ ﻟﻘﻠﻭﺏ ﺍﻟﻤﺴﺘﻤﻌﻴﻥ ‪ ،‬ﻭﻟﻴﺱ ﻟﻙ ﻤﻨﻬﺎ ﺇﻻ ﻤﺎ ﺃﻨﺕ ﻟﻪ‬

‫ﺁﻜل [ ‪.‬‬

‫ﻓﻬﻰ ﻜﺎﻟﻁﻌﺎﻡ ﻟﺯﻴﺎﺩﺓ ﺇﻴﻘﺎﻥ ﻗﻠﻭﺒﻬﻡ ‪ ،‬ﻭ ﻟﻭ ﻜﻨﺕ ﺃﻨﺕ ﻤﺘﻜﻠﻤﺎ ﺒﻼ‬

‫ﻋﻤل ﻓﺴﺘﻜﻭﻥ ﻜﻤﻥ ﻴﻘﺩﻡ ﺍﻟﺴﻔﺭﺓ ﻭ ﻻ ﻴﺄﻜل ﻤﻨﻬﺎ ‪ ،‬ﻴﻌﻨﻰ ﺘﻜﻭﻥ ﺃﻨﺕ‬

‫ﻗﻨﻁﺭﺓ ﻴﻤﺭﻭﻥ ﻋﻠﻴﻙ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﺒﺴﺒﺏ ﻋﻤﻠﻬﻡ ﺒﻨﺼﺎﺌﺤﻙ ﻭ ﻴﻠﻘﻰ ﺒﻙ‬

‫ﺒﻌﺩﻫﺎ ﻓﻰ ﺍﻟﺠﺤﻴﻡ ﻷﻨﻙ ﺘﻘﻭل ﻤﺎ ﻻ ﺘﻔﻌل )ﻜﺒﺭ ﻤﻘﺘﺎ ﻋﻨﺩ ﺍﷲ ﺃﻥ‬

‫ﺘﻘﻭﻟﻭﺍ ﻤﺎ ﻻ ﺘﻔﻌﻠﻭﻥ (ﺴﻭﺭﺓ ﺍﻟﺼﻑ ‪ ) ،‬ﺃﺘﺄﻤﺭﻭﻥ ﺍﻟﻨﺎﺱ ﺒﺎﻟﺒﺭ‬

‫ﻭﺘﻨﺴﻭﻥ ﺃﻨﻔﺴﻜﻡ ( ﺴﻭﺭﺓ ﺍﻟﺒﻘﺭﺓ ‪.‬‬

‫ﻓﺎﻟﺩﻋﺎﺓ ﻋﻠﻰ ﺨﻁﺭ ﻋﻅﻴﻡ ﺇﻻ ﻟﻭ ﻋﻤﻠﻭﺍ ﺒﻤﺎ ﻴﻘﻭﻟﻭﻥ ‪،‬‬

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 ‫ﻓﺈﺫﺍ ﻜﺎﻨﻭﺍ ﻜﺫﻟﻙ ﻓﻘﺩ ﺍﺴﺘﻘﻠﻭﺍ ﺒﺄﻨﻔﺴﻬﻡ ﺒﻌﻴﺩﺍ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﻨﺎﺭ ﻭ‬

‫ﺍﻷﻟﻡ ‪ ...‬ﻭ ﺍﻷﻤﺭ ﻭﺍﻀﺢ ﻻ ﻴﺤﺘﺎﺝ ﻤﺯﻴﺩ ﺒﻴﺎﻥ‬

‫ﻗﺎل ﺒﻌﺽ ﺍﻟﺤﻜﻤﺎﺀ ‪ :‬ﻤﻥ ﻟﻡ ﻴﻔﻬﻡ ﺼﺭﻴﺭ ﺍﻟﺒﺎﺏ ‪ ،‬ﻭﻻ ﻁﻨﻴﻥ ﺍﻟﺫﺒﺎﺏ‬

‫‪ ،‬ﻭﻻ ﻨﺒﻴﺢ ﺍﻟﻜﻼﺏ ‪ ،‬ﻓﻠﻴﺱ ﻤﻥ ﺫﻭﻯ ﺍﻷﻟﺒﺎﺏ ‪.‬‬

‫• ﻜﻴﻑ ﺒﻤﻥ ﺘﺼﺩﻯ ﻟﻠﻔﺘﻥ ﻭ ﻫﻭ ﺒﻼ ﺤﺼﻴﻠﺔ ﺘﻘﻭﻴﻪ ؟‬

‫ﻜﻴﻑ ﺒﻤﻥ ﻴﺭﻴﺩ ﺘﻌﻠﻡ ﺍﻟﺩﻗﺎﺌﻕ ﻭ ﻫﻭ ﺠﺎﻫل ﺒﺎﻷﺼﻭل ؟ ﻻ ﺃﺼﻭل‬

‫ﺍﻟﺩﻴﻥ ﻭ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﻭ ﻻ ﺃﺼﻭل ﺍﻟﻔﻘﻪ ‪ ،‬ﻭ ﻻ ﺃﺼﻭل ﺍﻟﺘﻔﺴﻴﺭ ‪ ،‬ﻭ ﻻ‬

‫ﺃﺼﻭل ﻋﻘﻴﺩﺓ ﻭ ﻨﻬﺞ ﺃﻫل ﺍﻟﺴﻨﺔ ؟‬

‫ﺍﻷﻤﺭ ﺴﻨﺔ ﻋﺎﻤﺔ ‪ ،‬ﻤﺜﻠﻨﺎ ﻤﺜل ﺍﻟﻁﻴﺭ ‪ ،‬ﻤﻥ ﻟﻡ ﻴﺒﻠﻎ ﺍﻟﻤﻘﺎﻡ ﻓﻼﺒﺩ ﺃﻥ‬

‫ﻴﻠﺯﻡ ﺍﻟﻌﺵ ﻓﻰ ﺤﻀﺎﻨﺔ ﻤﻥ ﻴﺭﺯﻗﻪ ﻭﻴﻁﻌﻤﻪ ‪ ،‬ﻓﺈﺫﺍ ﻁﺎﺭ ﻤﻥ ﺍﻟﻌﺵ‬

‫ﻗﺒل ﺘﺭﺒﻴﺔ ﺍﻟﺠﻨﺎﺡ ﺇﺼﻁﺎﺩﺘﻪ ﺍﻟﻜﻼﺏ ﻭﺍﻟﺒﻴﺯﺍﻥ ‪ ،‬ﻭﻟﻌﺒﺕ ﺒﻪ ﺍﻟﻨﺴﺎﺀ‬

‫ﻭﺍﻟﺼﺒﻴﺎﻥ ‪ ،‬ﻓﺈﺫﺍ ﻜﺎﻥ ﻓﻰ ﻋﺵ ﺍﻟﻌﻠﻡ ﻓﺘﺭﺓ ﻴﺘﻘﻭﻯ ‪ ،‬ﻭ ﻻﺒﺩ ﻟﻪ ﻤﻥ‬

‫ﻋﻠﻡ ﺍﻷﺼﻭل ﺃﻭﻻ ) ﺍﻟﺘﻭﺤﻴﺩ ﻭ ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﺜﻡ ﻤﺎ ﻋﻠﻡ ﻤﻥ ﺍﻟﺩﻴﻥ‬

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 ‫ﺒﺎﻟﻀﺭﻭﺭﺓ ‪ ،‬ﺜﻡ ﻓﺭﻭﺽ ﺍﻟﻌﻴﻥ ‪ ،‬ﺜﻡ ﻤﺎ ﻴﻠﺯﻤﻪ ﻭ ﻴﻠﺯﻡ ﺍﻷﻤﺔ ﻤﻥ‬

‫ﻓﺭﻭﺽ ﺍﻟﻜﻔﺎﻴﺔ ‪ ،‬ﺍﻷﻨﺴﺏ ﻓﺎﻷﻨﺴﺏ ( ﻓﺎﻟﻁﺎﺌﺭ ﻻ ﻴﻨﺒﻐﻰ ﻟﻪ ﻤﻥ‬

‫ﺍﻟﻘﻭﺕ ﺇﻻ ﻤﺎ ﻴﻘﺩﺭ ﺃﻥ ﻴﺄﻜﻠﻪ ﻭﺇﻻ ﻗﺘﻠﻪ ‪ ،‬ﻓﻠﻴﺱ ﻁﻌﺎﻡ ﺍﻟﺼﺒﻰ‬

‫ﺍﻟﺼﻐﻴﺭ ﻜﻁﻌﺎﻡ ﺍﻟﺭﺠل ﺍﻟﻜﺒﻴﺭ ‪ ،‬ﻓﻼ ﺘﺸﻐﻠﻥ ﻨﻔﺴﻙ ﺒﻔﻀﻭل ﺍﻟﻌﻠﻡ ﻭ‬

‫ﺃﻨﺕ ﻓﻰ ﺃﻭل ﺍﻷﻤﺭ ‪ .‬ﻓﻜل ﻭﺍﺤﺩ ﻴﺄﺨﺫ ﻤﺎ ﻴﻠﻴﻕ ﺒﺤﺎﻟﻪ ‪.‬‬

‫) ﻗﺩ ﻋﻠﻡ ﻜل ﺃﻨﺎﺱ ﻤﺸﺭﺒﻬﻡ ( ‪.‬‬

‫ﻓﻼ ﻴﺘﻌﻠﻕ ﺍﻟﻤﺒﺘﺩﻯ ﺒﻤﺫﺍﻜﺭﺓ ﺍﻟﻤﻨﺘﻬﻰ ﻓﻴﻔﺴﺩ ‪ ،‬ﻜﻤﺎ ﺇﺫﺍ ﻜﺎﻥ ﺍﻟﻁﻔل‬

‫ﺍﻟﺼﻐﻴﺭ ﻁﻌﺎﻡ ﺍﻟﻜﺒﻴﺭ ﻴﻘﻑ ﻓﻰ ﺤﻠﻘﻪ ‪ ،‬ﻭﺇﺫﺍ ﺃﻜل ﺍﻟﻜﺒﻴﺭ ﻁﻌﺎﻡ‬

‫ﺍﻟﺼﻐﻴﺭ ﻻ ﻴﺸﺒﻌﻪ ‪ ،‬ﻓﻠﻴﺱ ﻟﻙ ﺇﻻ ﻤﺎ ﺃﻨﺕ ﻗﺎﺩﺭ ﻋﻠﻰ ﺃﻜﻠﻪ ‪ ،‬ﻭﺇﻻ‬

‫ﻏﺼﺼﺕ ﺒﻪ ‪ ،‬ﻭﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻋﻠﻡ ‪.‬‬

‫ﻭ ﺤﺘﻰ ﻓﻰ ﺍﻟﻌﺒﺎﺩﺍﺕ ‪...‬ﺍﻓﻌل ﻤﺎ ﺘﻁﻴﻕ ﻭ ﺩﺍﻭﻡ ﻋﻠﻴﻪ‬

‫) ﺃﺤﺏ ﺍﻟﻌﻤل ﺇﻟﻰ ﺍﷲ ﺃﺩﻭﻤﻪ ﻭ ﺇﻥ ﻗل (‬

‫) ﺇﻥ ﺍﻟﻤﻨﺒﺕ ﻻ ﺃﺭﻀﺎ ﻗﻁﻊ ﻭ ﻻ ﻅﻬﺭﺍ ﺃﺒﻘﻰ (‬

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 ‫ﻴﻌﻨﻰ ‪ :‬ﻤﻥ ﻴﻀﺭﺏ ﺍﻟﺩﺍﺒﺔ ﺒﻌﻨﻑ ﻟﺘﺼل ﺒﻪ ﺴﺭﻴﻌﺎ ‪ ،‬ﺘﻬﻠﻙ ﻤﻨﻪ‬

‫ﺍﻟﺩﺍﺒﺔ ﻭ ﻴﺘﻌﻁل ﺴﻴﺭﻩ ‪ ،‬ﻴﻌﻨﻰ ﺨﺴﺭ ﺍﻟﻤﺭﻜﺏ ﻭ ﺘﺨﻠﻑ ﻋﻥ ﻫﺩﻑ‬

‫ﺍﻟﺭﺤﻠﺔ ‪..‬ﻓﺎﺭﻓﻕ ﺒﻨﻔﺴﻙ ﻭ ﺘﺩﺭﺝ ﻤﻌﻬﺎ ﻓﻰ ﺍﻟﻨﻭﺍﻓل ﺘﺼل ﻟﻤﺎ ﺘﺤﻠﻡ‬

‫ﺒﻪ ﺇﻥ ﺸﺎﺀ ﺍﷲ ‪..‬‬

‫ﻗﻭﺕ ﺍﻟﺒﺸﺭﻴﺔ ﻤﻌﻠﻭﻡ ‪ ،‬ﻭﻗﻭﺕ ﺍﻟﺭﻭﺤﺎﻨﻴﺔ ﻋﻠﻰ ﻭﺯﻥ ﻗﻭﺕ ﺍﻟﺒﺸﺭﻴﺔ‬

‫؛ ﻓﺎﻟﺼﺒﻰ ﻻ ﻴﻁﻴﻕ ﺍﻟﻁﻌﺎﻡ ﺍﻟﺨﺸﻥ ﺤﺘﻰ ﻴﻜﺒﺭ ‪ ،‬ﻜﺫﻟﻙ ﺍﻟﻨﻔﺱ ﺘﺭﺒﻰ‬

‫ﺸﻴﺌﺎﹰ ﻓﺸﻴﺌﺎﹰ ‪.‬‬

‫ﻭ ﻟﻜﻥ ﺤﻴﻥ ﺘﻜﺒﺭ ﻭ ﺘﺘﺭﺒﻰ ﻓﻼ ﺘﻬﻤﻠﻥ ﻨﻔﺴﻙ ‪ ،‬ﻭ ﻻ ﺘﺭﻀﻰ ﺒﺎﻟﻘﻠﻴل‬

‫ﻤﻥ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭ ﺍﻋﺯﻡ ﻋﺯﺍﺌﻡ ﺍﻟﺴﻠﻑ‬

‫ﻓﻭﺍﺼل ﺸﺭﺏ ﻟﻴﻠﻙ ﺒﺎﻟﻨﻬﺎﺭ‬ ‫ﺇﺫﺍ ﺍﻟﻌﺸﺭﻭﻥ ﻤﻥ ﺸﻌﺒﺎﻥ ﻭﻟﺕ‬

‫ﻓﻘﺩ ﻀﺎﻕ ﺍﻟﺯﻤﺎﻥ ﻋﻠﻰ ﺍﻟﺼﻐﺎﺭ‬ ‫ﻭﻻ ﺘﺸﺭﺏ ﺒﺄﻗﺩﺍﺡ ﺼﻐﺎﺭ‬

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 ‫ﻓﺎﻓﻬﻡ ﻤﻥ ﺍﻟﺸﺎﻋﺭ ﺍﻨﺼﺭﺍﻑ ﺍﻟﻌﻤﺭ ‪ ،‬ﻭﻀﻴﻕ ﺯﻤﺎﻥ ﺍﻟﺩﻨﻴﺎ ﻜﻠﻪ ‪.‬‬

‫ﻓﺘﺄﻤل ﺭﻭﺡ ﺍﻟﻜﻼﻡ ﻭ ﺍﻟﻤﻘﺼﻭﺩ ﻤﻨﻪ ﺩﺍﺌﻤﺎ‬

‫ﻭﻫﻭ ﺒﺎﻁﻥ ﺍﻟﻤﻌﻨﻰ ﺍﻟﻤﻨﺩﺭﺝ ﻓﻰ ﻅﺎﻫﺭﻩ ﺍﻨﺩﺭﺍﺝ ﺍﻟﻨﺒﺎﺕ ﻓﻰ ﺍﻟﺤﺒﺔ ‪،‬‬

‫ﻜﻤﺎ ﻜﺎﻥ ﺍﻟﺴﻠﻑ ﺍﻟﻔﻁﻨﺎﺀ ﻴﺴﺘﻨﺒﻁﻭﻥ ﺍﻷﺤﻜﺎﻡ ﻤﻥ ﻤﺜﻴﻼﺘﻬﺎ ‪ ،‬ﺒﻔﻬﻤﻬﻡ‬

‫ﻟﻌﻠﻠﻬﺎ ﻭ ﺃﺴﺒﺎﺒﻬﺎ ‪ ،‬ﻓﺘﺘﻜﻭﻥ ﻟﺩﻴﻬﻡ ﻗﻭﺍﻋﺩ ﺍﻟﺸﺭﻴﻌﺔ ‪ ،‬ﻓﻴﻁﺒﻘﻭﻨﻬﺎ ﻓﻰ‬

‫ﻜل ﻤﻭﻗﻑ ﻟﻴﺱ ﻓﻴﻪ ﻨﺹ ﺨﺎﺹ ﺒﻪ ‪.‬‬

‫ﻭ ﻤﻥ ﻫﻨﺎ ﻴﻔﺘﻰ ﺍﻟﻤﻔﺘﻰ ‪..‬ﺒﻔﻬﻤﻪ ﻟﻠﺸﺭﻴﻌﺔ ﻭ ﻫﻭ ﺍﻟﻌﻠﻡ ) ﺍﻟﻔﻘﻪ‬

‫ﻴﻌﻨﻰ ﺍﻟﻔﻬﻡ ﻭ ﺍﺴﺘﻨﺒﺎﻁ ﺍﻷﺤﻜﺎﻡ ﻤﻥ ﺍﻷﺩﻟﺔ ( ﻭ ﻟﻴﺱ ﺤﻔﻅ ﺍﻟﻨﺼﻭﺹ‬

‫ﻓﻘﻁ ‪...‬‬

‫* ﺍﻟﻌﻠﻡ ﻫﺩﻴﺔ ﻭ ﺍﺨﺘﺒﺎﺭ ﻤﻥ ﺍﺴﺘﻌﻤﻠﻪ ﻟﻘﺒﺽ ﺍﻟﻔﻠﻭﺱ ﻨﺎل ﺍﻟﺸﻘﺎﺀ‬

‫ﻭﺍﻟﺒﺅﺱ ‪.‬‬

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 ‫ﻭ ﺭﻭﻯ ﻋﻥ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪:‬‬

‫ﻋﺠﺒﺕ ﻟﻤﻥ ﻴﻌﻤل ﻟﻠﺩﻨﻴﺎ ﻭﻫﻭ ﻴﺭﺯﻕ ﻓﻴﻬﺎ ﺒﻼ ﻋﻤل ‪ ،‬ﻭﻻ ﻴﻌﻤل‬

‫ﻟﻶﺨﺭﺓ ﻭﻫﻭ ﻻ ﻴﺭﺯﻕ ﻓﻴﻬﺎ ﺇﻻ ﺒﺎﻟﻌﻤل ‪.‬‬

‫ﻤﺴﻜﻥ ﺍﻟﺤﻜﻤﺔ ‪:‬‬

‫* ﻜﺎﻥ ﺃﺤﺩ ﺍﻟﺴﻠﻑ ﻴﻘﺴﻡ ﺃﻨﻪ ﻻ ﺘﺴﻜﻥ ﺍﻟﺤﻜﻤﺔ ﻗﻠﺒﺎﹰ ﻓﻴﻪ ﺜﻼﺙ‬

‫ﺨﺼﺎل ‪ :‬ﻫﻡ ﺍﻟﺭﺯﻕ ‪ ،‬ﻭﺤﺴﺩ ﺍﻟﺨﻠﻕ ‪ ،‬ﻭﺤﺏ ﺍﻟﺠﺎﻩ ‪.‬‬

‫ﻭﻜﺎﻥ ﺤﺒﻴﺏ ﺍﻟﻌﺠﻤﻰ ﻴﺨﺩﻡ ﺍﻟﺤﺴﻥ ﺍﻟﺒﺼﺭﻯ ‪ ،‬ﻓﺼﻨﻊ ﺤﺒﻴﺏ ﻁﻌﺎﻤﺎﹰ‬

‫ﻹﻓﻁﺎﺭﻫﻤﺎ ‪ ،‬ﻭﺇﺫﺍ ﺒﺴﺎﺌل ﻓﺄﻋﻁﺎﻩ ﺠﻤﻴﻌﻪ ‪ ،‬ﻓﻘﺎل ﺍﻟﺤﺴﻥ ‪:‬‬

‫ﻴﺎ ﺤﺒﻴﺏ ﺇﻨﻙ ﻜﺜﻴﺭ ﺍﻟﻴﻘﻴﻥ ‪ ،‬ﻗﻠﻴل ﺍﻟﻌﻠﻡ ‪ ،‬ﻓﻬﻼ ﺃﻋﻁﻴﺘﻪ ﺍﻟﻨﺼﻑ‬

‫ﻭﻨﺘﻘﻭﺕ ﺒﺎﻟﻨﺼﻑ ؟‬

‫ﻓﻘﺎل ‪:‬‬

‫ﻴﺎ ﺴﻴﺩﻯ ﺜﻭﺍﺒﻪ ﻟﻙ ‪ ،‬ﻭﺃﻨﺎ ﺃﺴﺘﻐﻔﺭ ﺍﷲ ‪.‬‬

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 ‫ﻓﻠﻤﺎ ﺠﻥ ﺍﻟﻠﻴل ﻭﺇﺫﺍ ﺒﻘﺎﺭﻉ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ‪ ،‬ﻓﺨﺭﺝ ﺤﺒﻴﺏ ﻓﻭﺠﺩ ﻋﺒﺩﺍﹰ‬

‫ﻤﻌﻪ ﻁﻌﺎﻡ ﻜﺜﻴﺭ ‪ ،‬ﻭﺍﻟﺸﺘﺎﺀ ﻴﻨﺯل ﻭﺍﻟﻐﻼﻡ ﻴﺒﻜﻰ ‪ ،‬ﻓﻘﺎل ﻟﻪ ‪:‬‬

‫ﻤﺎ ﻫﺫﺍ ‪.‬‬

‫ﻗﺎل ‪ :‬ﻁﻌﺎﻡ ‪ ،‬ﻗﺎل ﻟﻰ ﺴﻴﺩﻯ ‪ :‬ﺇﻥ ﻗﺒﻠﻪ ﻤﻨﻙ ﺍﻟﺤﺴﻥ ﺍﻟﺒﺼﺭﻯ‬

‫ﻓﺄﻨﺕ ﺤﺭ ﻟﻭﺠﻪ ﺍﷲ ‪ ،‬ﻭﻗﺩ ﻁﺎل ﻋﻠﻰ ﺍﻟﺭﻕ ‪ ،‬ﻓﻘﺎل ﺍﻟﺤﺒﻴﺏ ‪ :‬ﻻ ﺇﻟﻪ‬

‫ﺇﻻ ﺍﷲ ‪ ،‬ﻋﺘﻕ ﺭﻗﺒﺔ ﻭﺇﻁﻌﺎﻡ ﺠﺎﺌﻊ ‪ ،‬ﺜﻡ ﺩﺨل ﺒﻪ ﻋﻠﻰ ﺍﻟﺤﺴﻥ ﻭﻗﺎل‬

‫‪ :‬ﻴﺎ ﺴﻴﺩﻯ ﺇﻨﻙ ﻜﺜﻴﺭ ﺍﻟﻌﻠﻡ ﻗﻠﻴل ﺍﻟﻴﻘﻴﻥ ‪ ،‬ﻓﻘﺎل ‪ :‬ﻴﺎ ﺤﺒﻴﺏ ﺘﻘﺩﻡ‬

‫ﻤﻨﺎﻙ ﻭﺴﺒﻘﺘﻨﺎ ﺍ‪.‬ﻫـ‬

‫ﻭ ﻗﺩ ﺘﻌﻠﻤﻨﺎ ﺃﻨﻪ ﻻ ﺒﺄﺱ ﺒﺎﺴﺘﺒﻘﺎﺀ ﺒﻌﺽ ﺍﻟﻁﻌﺎﻡ ‪ ،‬ﻭ ﻻ ﺒﺄﺱ‬

‫ﺒﺈﻨﻔﺎﻗﻪ ﻜﻠﻪ ‪ ،‬ﻜﻼﻫﻤﺎ ﻭﺭﺩ ﻓﻰ ﺍﻟﺴﻴﺭﺓ ‪ ،‬ﻜﻤﺎ ﺤﺩﺙ ﻤﻊ ﺍﻟﺴﻴﺩﺓ‬

‫ﻓﺎﻁﻤﺔ ﻭ ﺯﻭﺠﻬﺎ ﻋﻠﻰ ﺒﻥ ﺃﺒﻰ ﻁﺎﻟﺏ ﺭﻀﻰ ﺍﷲ ﻋﻨﻬﻤﺎ ‪ ،‬ﺤﻴﺙ‬

‫ﺃﻨﻔﻘﺎ ﺇﻓﻁﺎﺭﻫﻤﺎ ﻓﻰ ﺭﻤﻀﺎﻥ ﻋﻠﻰ ﺍﻟﻔﻘﻴﺭ ﻭ ﻟﻡ ﻴﺒﻘﻴﺎ ﺸﻴﺌﺎ ‪.‬‬

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 ‫ﻭﻗﺎل ﺒﻌﺽ ﺍﻷﻏﻨﻴﺎﺀ ‪:‬‬

‫ﻜﻨﺕ ﻨﺎﺌﻤﺎ ﻭﺇﺫﺍ ﺒﺈﻨﺴﺎﻥ ﻗﺩ ﻭﻗﻑ ﻋﻠﻰ ﻓﻰ ﻋﺎﻟﻡ ﺍﻟﻨﻭﻡ ‪ ،‬ﻭﺯﺠﺭﻨﻰ‬

‫ﻭﻗﺎل ﻟﻰ ‪ :‬ﺃﺠﺏ ﺍﻟﻤﻠﻬﻭﻑ ‪ ،‬ﻓﺎﻨﺘﺒﻬﺕ ﻭﺃﻨﺎ ﻤﺫﻋﻭﺭ ‪ ،‬ﻭﻟﻡ ﺃﺩﺭ ﻤﺎ‬

‫ﺃﺼﻨﻊ ‪ ،‬ﻓﺄﻭﻗﻊ ﺍﷲ ﻓﻰ ﻗﻠﺒﻰ ﺃﻥ ﺃﺨﺫﺕ ﺼﺭﺓ ﻓﻴﻬﺎ ﻤﺎﺌﺔ ﺩﻴﻨﺎﺭ‬

‫ﻭﺭﻜﺒﺕ ﺩﺍﺒﺔ ﻭﺃﻁﻠﻘﺕ ﺯﻤﺎﻤﻬﺎ ‪ ،‬ﻓﺨﺭﺠﺕ ﺒﻰ ﻤﻥ ﺍﻟﻌﻤﺭﺍﻥ ﺇﻟﻰ‬

‫ﻤﺴﺠﺩ ﺤﺭﺏ ﻭﻭﻗﻔﺕ ‪ ،‬ﻓﻨﺯﻟﺕ ﻭﺩﺨﻠﺕ ﺍﻟﻤﺴﺠﺩ ﻓﻭﺠﺩﺕ ﻤﺴﻜﻴﻨﺎﹰ‬

‫ﻭﻫﻭ ﻴﺘﻀﺭﻉ ﺇﻟﻰ ﺍﷲ ﻭﻴﺴﺄﻟﻪ ﻤﻥ ﻓﻀﻠﻪ ‪ ،‬ﻓﺴﺄﻟﺘﻪ ﻋﻥ ﺤﺎﻟﻪ ؟‬

‫ﻓﻘﺎل ‪ :‬ﺃﻨﺎ ﺼﺎﺤﺏ ﻋﻴﺎل ﻭﻟﻰ ﺒﻨﻴﺎﺕ ﻤﻨﺫ ﺜﻼﺙ ﻤﺎ ﻁﻌﻤﻭﺍ ‪ ،‬ﻓﺄﻨﺎ‬

‫ﺃﺴﺄل ﺍﷲ ﻤﻥ ﻓﻀﻠﻪ ‪ ،‬ﻓﺩﻓﻌﺕ ﻟﻪ ﺍﻟﻤﺎﺌﺔ ﻭﻗﻠﺕ ﻟﻪ ‪ :‬ﺇﺫﺍ ﻨﻔﺫﺕ ﻓﺎﺴﺄل‬

‫ﻋﻨﻰ ﻓﺄﻨﺎ ﻓﻼﻥ ﻭﺍﺌﺘﻨﻰ ‪ ،‬ﻓﻘﺎل ‪ :‬ﻻ ﻭﺍﷲ ﻤﺎ ﺃﺴﺄل ﻏﻴﺭ ﺍﷲ ‪ ،‬ﺜﻡ‬

‫ﺍﻨﺼﺭﻓﺕ ﻭﺃﻨﺎ ﻤﺘﻌﺠﺏ ﻤﻥ ﺜﻘﺘﻪ ﺒﺎﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻓﻬﺫﻩ ﺤﻜﺎﻴﺔ ﺠﻨﻭﺩ ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ ﺘﻘﻭﻯ ﺍﻟﻴﻘﻴﻥ ﻭﺘﺯﻴﺩ ﺍﻟﺜﻘﺔ ﺒﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ ‪.‬‬

‫ﻭ ﻟﻴﺱ ﻤﻌﻨﺎﻩ ﺘﺭﻙ ﺍﻷﺴﺒﺎﺏ ﻜﻠﻴﺔ ‪ ،‬ﻭ ﻟﻜﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻴﺭﺯﻕ ﻤﻥ‬

‫ﻴﺘﻌﻔﻑ ﻭ ﻻ ﻴﺴﺄل ﺍﻟﻨﺎﺱ )ﻴﺤﺴﺒﻬﻡ ﺍﻟﺠﺎﻫل ﺃﻏﻨﻴﺎﺀ ﻤﻥ ﺍﻟﺘﻌﻔﻑ ‪ ،‬ﻻ‬

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 ‫ﻴﺴﺄﻟﻭﻥ ﺍﻟﻨﺎﺱ ﺇﻟﺤﺎﻓﺎ ( ‪ ،‬ﻓﻤﻥ ﺘﺭﻙ ﺸﻴﺌﺎ ﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻜﻤﻥ ﺘﺤﻤل‬

‫ﺒﻌﺽ ﺍﻟﺠﻭﻉ ﺼﻴﺎﻨﺔ ﻟﺩﻴﻨﻪ ﻭ ﻤﺭﻭﺀﺘﻪ ‪ ،‬ﺭﺒﻤﺎ ﻭﺼﻠﻪ ﺭﺯﻗﻪ ﻟﺒﺎﺏ‬

‫ﺒﻴﺘﻪ ‪.....‬‬

‫* ﻫل ﺍﻟﻨﻔﺱ ﺩﻭﻤﺎ ﻋﻨﻴﺩﺓ ؟‬

‫ﻫﺫﻩ ﺴﻨﺔ ﺍﷲ ﻓﻰ ﻋﺒﺎﺩﻩ ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻔﺱ ﻻ ﺘﺭﻴﺩ ﺃﻥ ﺘﺨﺭﺝ ﻋﻥ ﺭﺃﻴﻬﺎ‬

‫ﻭﻤﺭﺍﺩﻫﺎ ﺃﺒﺩﺍﹰ ‪ -‬ﺇﻻ ﻤﻥ ﺭﺤﻡ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ -‬ﻓﺎﻟﻭﺍﺠﺏ ﺇﺴﻼﻤﻬﺎ ﺇﻟﻰ‬

‫ﺘﺭﺒﻴﺔ ﺘﻌﻴﻥ ﺼﺎﺤﺒﻬﺎ ﻋﻠﻴﻬﺎ ﻭ ﻋﺩﻡ ﺇﻓﺴﺎﺩﻫﺎ ﺒﺘﻠﺒﻴﺔ ﻜل ﻤﺭﺍﺩﺍﺘﻬﺎ ﻭ‬

‫ﻤﺘﻌﻬﺎ ‪ ،‬ﻤﻥ ﻜﺜﺭﺓ ﻨﻭﻡ ﻭﺸﻬﻭﺓ ﺒﻁﻥ ﻭ ﻓﺭﺝ ﻭ ﺸﻬﺭﺓ ﻭ ﻏﻴﺭﻫﺎ ‪،‬‬

‫ﻭ ﺍﻨﻅﺭ ﺍﻟﺘﻜﺎﻟﻴﻑ ﺍﻟﺸﺭﻋﻴﺔ ﺘﺠﺩﻫﺎ ﻤﺨﺎﻟﻔﺔ ﻟﻬﻭﻯ ﺍﻟﻨﻔﺱ ‪ ،‬ﻭﻤﻥ ﻻ‬

‫ﻴﻠﻘﻰ ﻗﻴﺎﺩﻩ ﺇﻟﻰ ﺍﻟﺸﺭﻉ ﻓﻬﻭ ﻜﺎﻓﺭ ‪ ،‬ﻭﻤﺎ ﻜﻔﺭ ﻤﻥ ﻜﻔﺭ ﺇﻻ ﺒﺘﺘﺒﻊ‬

‫ﺍﻷﻫﻭﺍﺀ ‪ ،‬ﻭﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻋﻠﻡ‬

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 ‫‪ .‬ﻭ ﻜﻡ ﺭﺃﻴﻨﺎ ﻤﻥ ﻴﻘﻭﻡ ﺒﻌﻤل ﻤﺭﻴﺏ ‪ ،‬ﻭ ﻴﺒﺤﺙ ﻋﻥ ﻓﺘﻭﻯ ﺘﺒﻴﺤﻪ ﻟﻪ‬

‫ﺒﻴﻥ ﺜﻨﺎﻴﺎ ﺍﻟﻜﺘﺏ ﻭ ﻓﻰ ﺯﻻﺕ ﺍﻟﺸﻴﻭﺥ ‪...‬ﻓﺎﻟﻨﻔﺱ ﺘﺴﻭل ﺍﻟﺘﺤﻠل ‪..‬ﻭ‬

‫ﻋﻠﻴﻙ ﺒﺘﺄﺩﻴﺒﻬﺎ ﺩﻭﻤﺎ ‪...‬‬

‫• ﻭ ﻜﻤﺎ ﻗﺎل ﺍﻟﺴﻠﻑ ‪ :‬ﻟﻭ ﺃﺸﻜل ﻋﻠﻴﻙ ﺃﻤﺭﺍﻥ ﻓﺎﻨﻅﺭ ﻤﺎ ﻴﻭﺍﻓﻕ‬

‫ﻨﻔﺴﻙ ﻭ ﺨﺎﻟﻔﻪ ‪ ،‬ﻓﻬﻰ ﻏﺎﻟﺒﺎ ﺘﻬﻭﻯ ﺍﻟﺒﺎﻁل ‪،‬‬

‫ﻓﻬﻭ ﻤﻴﺯﺍﻥ ﻟﻭ ﺃﺭﺩﺕ ﺃﻥ ﺘﺤﺩﺩ ﺒﺜﻘل ﺍﻟﻌﻤل ﻋﻠﻰ ﻨﻔﺴﻙ ‪،‬ﻫل ﻫﻭ‬

‫ﺤﻕ ﺃﻡ ﺒﺎﻁل ) ﺒﺎﻟﻁﺒﻊ ﻟﻭ ﻟﻡ ﻴﻜﻥ ﻓﻴﻪ ﻨﺹ ﺸﺭﻋﻰ ‪ ،‬ﻭ ﺍﺤﺘﺭﺕ‬

‫ﻓﻴﻪ (‬

‫ﻭﻫﺎ ﻫﻨﺎ ﻤﻴﺯﺍﻥ ﺁﺨﺭ ﺘﻌﺭﻑ ﺒﻪ ﺍﻟﻌﻤل ﺍﻟﺫﻯ ﻓﻴﻪ ﺤﻅ ﺍﻟﻨﻔﺱ ﻭﻫﻭﺍﻫﺎ‬

‫‪ ،‬ﻭﻤﺎ ﻻ ﺤﻅ ﻟﻬﺎ ﻓﻴﻪ ‪ ،‬ﻫﻭ ﺃﻥ ﺘﻌﺭﺽ ﻋﻠﻴﻬﺎ ﺍﻟﻤﻭﺕ ﻭﺃﻨﺕ ﻓﻰ ﺫﻟﻙ‬

‫ﺍﻟﻌﻤل ‪ ،‬ﻓﺈﻥ ﺭﻀﻴﺕ ﺒﺎﻟﻤﻭﺕ ﻭﻫﻰ ﻓﻰ ﺫﻟﻙ ﺍﻟﻌﻤل ﻓﺎﻟﻌﻤل ﺼﺤﻴﺢ ‪،‬‬

‫ﻭﺇﻥ ﻟﻡ ﺘﺭﺽ ﺒﺎﻟﻤﻭﺕ ﻭﻫﻰ ﻓﻰ ﺫﻟﻙ ﺍﻟﻌﻤل ﻓﺎﻟﻌﻤل ﺒﺎﻁل ‪ ،‬ﻓﻜل‬

‫ﻋﻤل ﻻ ﻴﻬﺯﻤﻪ ﺍﻟﻤﻭﺕ ﻓﻬﻭ ﺼﺤﻴﺢ ‪ ،‬ﻭﻜل ﻋﻤل ﻴﻬﺯﻤﻪ ﺍﻟﻤﻭﺕ‬

‫ﻓﻬﻭ ﺒﺎﻁل ‪ ،‬ﻴﻌﻨﻰ ﻓﻴﻪ ﺍﻟﻬﻭﻯ ﻭﺍﻟﺤﻅ ‪ ،‬ﻓﺈﺫﺍ ﻗﺒﻠﺕ ﺍﻟﻤﻭﺕ ﻭﻟﻡ ﺘﻔﺭ‬

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 ‫ﻤﻨﻪ ﻓﻠﻴﻌﻠﻡ ﺃﻨﻪ ﺨﻴﺭ ‪ ،‬ﻭﺇﻥ ﻟﻡ ﺘﻘﺒل ﻨﻔﺴﻪ ﺍﻟﻤﻭﺕ ﻭﻁﻠﺒﺕ ﺍﻟﺒﻘﺎﺀ‬

‫ﻓﻠﻴﺭﺍﺠﻊ ﻨﻔﺴﻪ ‪ ،‬ﻭﺒﺎﷲ ﺍﻟﺘﻭﻓﻴﻕ ‪.‬‬

‫* ﻤﻴﺯﺍﻥ‪ ‬ﺁﺨﺭ ﻴﻌﺭﻑ ﺒﻪ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﻤﻥ ﺍﻟﺤﻕ ‪:‬‬

‫] ﻤﻥ ﻋﻼﻤﺔ ﺍﺘﺒﺎﻉ ﺍﻟﻬﻭﻯ ﺍﻟﻤﺴﺎﺭﻋﺔ ﺇﻟﻰ ﻨﻭﺍﻓل ﺍﻟﺨﻴﺭﺍﺕ ‪،‬‬

‫ﻭﺍﻟﺘﻜﺎﺴل ﻋﻥ ﺍﻟﻘﻴﺎﻡ ﺒﺎﻟﻭﺍﺠﺒﺎﺕ [ ‪:‬‬

‫ﻭ ﻗﺩ ﺭﺃﻴﺘﻪ ﺭﺃﻯ ﺍﻟﻌﻴﻥ ﻤﺭﺍﺭﺍ ‪ ،‬ﻓﻘﺩ ﺭﺃﻴﺕ ﻤﺭﺍﺒﻴﻥ ﺘﺎﺭﻜﻰ ﺼﻼﺓ‬

‫ﻴﺴﺘﻌﺭﻀﻭﻥ ﺘﺩﻴﻨﻬﻡ ﺒﺄﻋﻤﺎل ﺘﻁﻭﻋﻴﺔ ﻤﻤﻴﺯﺓ ‪ ،‬ﻭ ﻴﻨﺘﻘﺩﻭﻥ ﻤﻥ‬

‫ﺍﺠﺘﻬﺩ ﻟﻭﺍﺠﺒﺎﺕ ﺒﻜﻭﻨﻪ ﻟﻴﺱ ﻤﻥ ﺃﻫل ﺍﻟﺨﻴﺭ ) ﻤﺜﻠﻬﻡ !!(‬

‫ﻭ ﺭﺃﻴﺕ ﻤﻥ ﻴﺘﺨﺼﺹ ﺒﻔﻥ ﻨﺎﺩﺭ ﻟﻴﺘﻔﺎﺼﺢ ﺒﻪ ﻋﻠﻰ ﺍﻟﻤﺘﺩﻴﻨﻴﻥ ﻭ ﻫﻭ‬

‫ﺠﺎﻫل ﺒﺄﺼﻭل ﺃﻫﻡ ﻭ ﺃﻭﻟﻰ ‪ ،‬ﻭ ﺭﺒﻤﺎ ﻜﺎﻥ ﻤﺘﻜﺎﺴﻼ ﻋﻥ ﺼﻠﻭﺍﺕ‬

‫‪!!..‬‬

‫ﻭ ﻫﺫﺍ ﻤﻴﺯﺍﻥ ﺁﺨﺭ ‪ ،‬ﻭﺇﻥ ﺸﺌﺕ ﻗﻠﺕ ﻫﻭ ﺩﺍﺨل ﻓﻰ ﺍﻟﻤﻴﺯﺍﻥ ﺍﻷﻭل ‪،‬‬

‫ﺇﺫ ﻤﻥ ﺸﺄﻥ ﺍﻟﻨﻔﺱ ﺃﻥ ﻴﺜﻘل ﻋﻠﻴﻬﺎ ﺍﻟﻭﺍﺠﺏ ﻟﻤﺸﺎﺭﻜﺔ ﺍﻟﻨﺎﺱ ﻟﻬﺎ‬

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 ‫ﻓﻴﻪ ‪ ،‬ﺇﺫ ﺠل ﺍﻟﻨﺎﺱ ﻴﻔﻌﻠﻭﻨﻪ ‪ ،‬ﻓﻼ ﻴﻅﻬﺭ ﻟﻬﺎ ﻤﺯﻴﺔ ﻋﻠﻰ ﻏﻴﺭﻫﺎ ‪،‬‬

‫ﻭﺍﻟﻨﻔﺱ ﻤﺩﻤﻨﺔ ﺃﺒﺩﺍﹰ ﺤﺏ ﺍﻟﺨﺼﻭﺼﻴﺔ ‪ ،‬ﺒﺨﻼﻑ ﺍﻟﻨﻭﺍﻓل ﻓﺈﻨﻬﺎ‬

‫ﺘﺒﻁﺵ ﺇﻟﻴﻬﺎ ﻭﺘﺤﺏ ﺃﻥ ﺘﻨﻔﺭﺩ ﺒﻬﺎ ‪ ،‬ﻟﻁﻠﺏ ﺍﻟﻤﺩﺡ ﻭﺍﻟﺜﻨﺎﺀ ‪ ،‬ﻭﻫﺫﺍ‬

‫ﻜﻠﻪ ﻤﻥ ﺍﻟﺤﻅﻭﻅ ﺍﻟﺠﻠﻴﺔ ﺃﻭ ﺍﻟﺨﻔﻴﺔ ‪ ،‬ﻓﺎﻟﻤﺴﺎﺭﻋﺔ ﺇﻟﻰ ﻨﻭﺍﻓل‬

‫ﺍﻟﺨﻴﺭﺍﺕ ‪ ،‬ﻭﻓﻀﺎﺌل ﺍﻟﻁﺎﻋﺎﺕ ﻤﻊ ﺍﻟﺘﻜﺎﺴل ﻋﻥ ﺍﻟﻔﺭﻭﺽ ﺍﻟﻭﺍﺠﺒﺎﺕ‬

‫ﻤﻥ ﻋﻼﻤﺔ ﺍﻟﻬﻭﻯ ‪ ،‬ﻓﻴﺠﺏ ﻋﻠﻰ ﺍﻹﻨﺴﺎﻥ ﺃﻥ ﻴﻘﺩﻡ ﺍﻟﻔﺭﺽ ﺍﻟﻭﺍﺠﺏ‬

‫‪ ،‬ﻭﻻ ﻴﻘﺩﻡ ﻋﻠﻴﻪ ﺇﻻ ﻤﺎ ﻫﻭ ﻤﻥ ﺍﻟﺴﻨﺔ ﺘﻘﺩﻴﻤﻪ ‪ :‬ﻜﺎﻟﻨﻭﺍﻓل ﻗﺒﻠﻪ‬

‫ﺇﻋﺎﻨﺔ ﻋﻠﻰ ﺍﻟﺤﻀﻭﺭ ﻓﻴﻪ ‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﻤﻥ ﺸﺄﻥ ﺍﻟﻨﻔﺱ ﺍﻷﻤﺎﺭﺓ ﺍﻟﺘﻜﺎﺴل ﻋﻥ ﺍﻟﻁﺎﻋﺎﺕ ‪ ،‬ﻗﻴﺩﻫﺎ‬

‫ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﺒﺄﻋﻴﺎﻥ ﺍﻷﻭﻗﺎﺕ ‪،‬‬

‫] ﻗﻴﺩ ﺍﻟﻁﺎﻋﺎﺕ ﺒﺄﻋﻴﺎﻥ ﺍﻷﻭﻗﺎﺕ ‪ ،‬ﻟﺌﻼ ﻴﻤﻨﻌﻙ ﻋﻨﻬﺎ ﻭﺠﻭﺩ‬

‫ﺍﻟﺘﺴﻭﻴﻑ ‪ ،‬ﻭﻭﺴﻊ ﻋﻠﻴﻙ ﺍﻟﻭﻗﺕ ﻟﻴﺒﻘﻰ ﻟﻙ ﺤﺼﺔ ﺍﻻﺨﺘﻴﺎﺭ [ ‪.‬‬

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 ‫ﻗﻠﺕ ‪ :‬ﻤﻥ ﺸﺄﻥ ﺍﻟﻨﻔﺱ ﺘﺴﻭﻴﻑ ﺍﻟﻌﻤل ﻭﺘﻁﻭﻴل ﺍﻷﻤل ‪ :‬ﻓﻠﻭ ﺘﺭﻜﺕ‬

‫ﻤﻊ ﺍﺨﺘﻴﺎﺭﻫﺎ ﻤﺎ ﺘﻭﺠﻬﺕ ﻗﻁ ﺇﻟﻰ ﺭﺒﻬﺎ – ﺇﻻ ﻤﻥ ﺭﺤﻡ ﺍﷲ ‪ -‬ﻭﻟﻤﺎ‬

‫ﻋﻠﻡ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﺃﻥ ﻤﻥ ﻋﺒﺎﺩﻩ ﻤﻥ ﻻ ﺘﻨﻬﻀﻪ ﺍﻟﻤﺤﺒﺔ ‪ ،‬ﻭﻻ‬

‫ﻴﺴﻭﻗﻪ ﺇﻟﻴﻪ ﻤﺠﺭﺩ ﺍﻟﺭﻏﺒﺔ ﺒﺭﻀﻭﺍﻨﻪ ﺜﻡ ﻨﻌﻴﻡ ﺍﻟﺠﻨﺎﻥ ‪ ،‬ﻭﺇﻨﻤﺎ‬

‫ﺘﺴﻭﻗﻪ ﺇﻟﻴﻪ ﺴﻼﺴل ﺍﻻﻤﺘﺤﺎﻥ ﺒﺘﺨﻭﻴﻑ ﺍﻟﻨﻴﺭﺍﻥ ‪ ،‬ﺃﻭﻋﺩ ﺴﺒﺤﺎﻨﻪ‬

‫ﻤﻥ ﺤﺎﺩ ﻋﻥ ﻁﺎﻋﺘﻪ ﺒﺎﻟﻌﺫﺍﺏ ﺍﻷﻟﻴﻡ ‪ ،‬ﻭﻭﻋﺩ ﻤﻥ ﺃﻁﺎﻋﻪ ﻭﺘﻘﺭﺏ ﺇﻟﻴﻪ‬

‫ﺒﺎﻟﻨﻌﻴﻡ ﺍﻟﻤﻘﻴﻡ ‪ .‬ﺜﻡ ﻓﺭﺽ ﻋﻠﻴﻬﻡ ﻤﺎ ﺘﻅﻬﺭ ﻓﻴﻪ ﻁﺎﻋﺘﻪ ﻤﻥ ﺍﻷﺤﻜﺎﻡ‬

‫ﻭﺍﻟﻔﺭﺍﺌﺽ ‪ ،‬ﻭﻋﻴﻥ ﻟﻬﺎ ﺃﻭﻗﺎﺘﺎ ﻤﺨﺼﻭﺼﺔ ‪ ،‬ﺇﺫ ﻟﻭ ﺘﺭﻙ ﺫﻟﻙ‬

‫ﻻﺨﺘﻴﺎﺭ ﻋﺒﺎﺩﻩ ﻤﺎ ﺃﻗﺒل ﻋﻠﻴﻪ ﺒﻬﺎ ﺇﻻ ﺍﻟﻘﻠﻴل ﻤﻥ ﺃﻫل ﻤﺤﺒﺘﻪ ﻭﻭﺩﺍﺩﻩ‬

‫‪ ،‬ﻭﻤﻥ ﺭﺤﻤﺘﻪ ﺘﻌﺎﻟﻰ ﺃﻥ ﻭﺴﻊ ﻋﻠﻴﻬﻡ ﻓﻰ ﺘﻠﻙ ﺍﻷﻭﻗﺎﺕ ‪ ،‬ﻓﺒﻘﻰ ﻟﻬﻡ‬

‫ﻓﻰ ﺫﻟﻙ ﻀﺭﺏ ﻤﻥ ﺍﻷﺨﺘﻴﺎﺭ ‪.‬‬

‫ﻓﻘﺩ ﻗﻴﺩ ﻟﻙ ﺃﻴﻬﺎ ﺍﻟﻌﺒﺩ ﺍﻟﻁﺎﻋﺎﺕ ﺍﻟﺘﻰ ﺃﻭﺠﺒﻬﺎ ﻋﻠﻴﻙ ﺒﺄﻋﻴﺎﻥ‬

‫ﺍﻷﻭﻗﺎﺕ ‪ ،‬ﻟﺌﻼ ﻴﻤﻨﻌﻙ ﺍﻟﺘﺴﻭﻴﻑ ﻤﻥ ﻓﻌﻠﻬﺎ ﻓﻴﺅﺩﻯ ﺫﻟﻙ ﺒﻙ ﺇﻟﻰ‬

‫ﺘﺭﻜﻬﺎ ‪ ،‬ﻭﻭﺴﻊ ﻋﻠﻴﻙ ﺍﻟﻭﻗﺕ ﻟﻴﺒﻘﻰ ﻟﻙ ﺤﺼﺔ ‪ :‬ﺃﻯ ﻀﺭﺒﺎ ﻭﻨﺼﻴﺒﺎﹰ‬

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 ‫ﻤﻥ ﺍﻻﺨﺘﻴﺎﺭ ‪ ،‬ﺇﺫ ﻟﻭ ﻀﻴﻕ ﻋﻠﻴﻙ ﺍﻟﻭﻗﺕ ﻟﻜﺎﻥ ﺫﻟﻙ ﻓﻰ ﻏﺎﻴﺔ ﺍﻟﺤﺭﺝ‬

‫ﻭﺍﻻﻀﻁﺭﺍﺭ ‪ ،‬ﻓﺎﻟﺤﻤﺩ ﷲ ﻋﻠﻰ ﻤﻨﺘﻪ ﻭﺴﻌﺔ ﺭﺤﻤﺘﻪ ‪.‬‬

‫ﻭﻜﺄﻥ ﺍﷲ ﺴﺒﺤﺎﻨﻪ ﻴﻘﻭل ﻟﻌﺒﺩﻩ ‪:‬‬

‫ﺃﻟﻡ ﺃﺨﺭﺠﻙ ﻤﻥ ﺍﻟﻌﺩﻡ ﺇﻟﻰ ﺍﻟﻭﺠﻭﺩ ‪ ،‬ﻭﺃﻤﺩﻙ ﺒﺄﻤﺩﺍﺩ ﺍﻟﻔﻀل ﻭﺍﻟﺠﻭﺩ‬

‫‪ ،‬ﺠﻌﻠﺕ ﻟﻙ ﻨﻭﺭﺍﹰ ﻓﻰ ﺒﺼﺭﻙ ﻟﺘﺩﺭﻙ ﺒﻪ ﺃﺩﻟﺔ ﻗﺩﺭﺘﻰ ﻭﻋﻅﻴﻡ ﺁﻴﺎﺘﻰ ‪،‬‬

‫ﻭﺠﻌﻠﺕ ﻟﻙ ﻨﻭﺭﺍ ﻓﻰ ﺒﺼﻴﺭﺘﻙ ﻟﺘﻔﻬﻡ ﺒﻪ ﺨﻁﺎﺒﻰ ‪ ،‬ﻭﺘﺘﻘﻰ ﺒﺎﻟﻁﺎﻋﺔ‬

‫ﻋﻘﺎﺒﻰ ‪ ،‬ﻭﺘﺭﺠﻭ ﺜﻭﺍﺒﻰ ﻓﻭﻋﺩﺘﻙ ﺍﻟﺜﻭﺍﺏ ﻋﻠﻰ ﺍﻟﻁﺎﻋﺔ ‪ ،‬ﻭﺃﻭﻋﺩﺘﻙ‬

‫ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﺍﻟﻤﺨﺎﻟﻔﺔ ‪ ،‬ﺜﻡ ﻜﻠﻔﺘﻙ ﻤﻥ ﺍﻟﻌﻤل ﻤﺎ ﺘﻁﻴﻕ ‪ ،‬ﻭﻭﺴﻌﺕ‬

‫ﻋﻠﻴﻙ ﻓﻰ ﺍﻷﻭﻗﺎﺕ ﻜل ﻀﻴﻕ ‪ ،‬ﻓﻠﻭ ﺃﻨﻙ ﻗﻀﻴﺕ ﻤﺎ ﺃﻭﺠﺒﺕ ﻋﻠﻴﻙ‬

‫ﻟﻘﺒﻠﺘﻪ ﻤﻨﻙ ‪ ،‬ﻓﻤﻥ ﺫﺍ ﺍﻟﺫﻯ ﻤﻨﻌﻙ ﻤﻥ ﺍﻻﻤﺘﺜﺎل ‪ ،‬ﻭﻟﻡ ﻴﻜﻥ ﺒﻼ ﻋﺫﺭ‬

‫ﻏﻴﺭ ﺍﻟﻐﻭﺍﻴﺔ ﻭﺍﻹﻀﻼل ؟ ﺍ‪.‬ﻫـ‬

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 ‫ﻭﻜﺎﻥ ﺍﻟﺭﺒﻴﻊ ﺨﻴﺜﻡ ﻴﺭﺩﺩ ﻫﺫﻩ ﺍﻵﻴﺔ ﻭﻴﺒﻜﻰ ﻭﻫﻰ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ ‪ ) :‬ﺃﻡ‬

‫ﺤﺴﺏ ﺍﻟﺫﻴﻥ ﺍﺠﺘﺭﺤﻭﺍ ﺍﻟﺴﻴﺌﺎﺕ ﺃﻥ ﻨﺠﻌﻠﻬﻡ ﻜﺎﻟﺫﻴﻥ ﺁﻤﻨﻭﺍ ﻭﻋﻤﻠﻭﺍ‬

‫ﺍﻟﺼﺎﻟﺤﺎﺕ ( ﺍﻵﻴﺔ ‪.‬‬

‫ﻭﻜﺎﻥ ﻴﺼﻴﺢ ‪ :‬ﻟﻴﺕ ﺸﻌﺭﻯ ﻤﻥ ﺃﻯ ﺍﻟﻔﺭﻴﻘﻴﻥ ﺃﻨﺕ ﻴﺎ ﻨﻔﺴﻰ ؟ ﻭﻫﺫﻩ‬

‫ﺍﻵﻴﺔ ﺍﻁﻠﻕ ﻋﻠﻴﻬﺎ ﺍﻟﺒﻌﺽ ﻤﺒﻜﻴﺔ ﺍﻟﻌﺎﺒﺩﻴﻥ ‪.‬‬

‫ﻭﻗﻴل ﻓﻰ ﻤﻌﻨﻰ ﻫﺫﻩ ﺍﻵﻴﺔ ‪:‬‬

‫ﻟﻴﺱ ﺃﻫل ﺍﻟﻤﻭﺍﻓﻘﺔ ﻜﺄﻫل ﺍﻟﻤﺨﺎﻟﻔﺔ ‪ ،‬ﺃﻫل ﺍﻟﻤﻭﺍﻓﻘﺔ ‪ ) :‬ﻓﻰ ﻤﻘﻌﺩ‬

‫ﺼﺩﻕ ﻋﻨﺩ ﻤﻠﻴﻙ ﻤﻘﺘﺩﺭ (‪.‬‬

‫ﻭﺃﻫل ﺍﻟﻤﺨﺎﻟﻔﺔ ‪ ) :‬ﻓﻰ ﻋﺫﺍﺏ ﺍﻟﺴﻌﻴﺭ ( ﺍ‪.‬ﻫـ‬

‫*ﻤﻥ ﺤﻜﻤﺔ ﺇﻴﺠﺎﺏ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻌﺒﺎﺩ‪:‬‬

‫] ﻋﻠﻡ ﻗﻠﺔ ﻨﻬﻭﺽ ﺍﻟﻌﺒﺎﺩ ﺇﻟﻰ ﻤﻌﺎﻤﻠﺘﻪ ‪ ،‬ﻓﺄﻭﺠﺏ ﻋﻠﻴﻬﻡ ﻭﺠﻭﺩ‬

‫ﻁﺎﻋﺘﻪ ‪ ،‬ﻓﺴﺎﻗﻬﻡ ﺇﻟﻴﻪ ﺒﺴﻼﺴل ﺍﻹﻴﺠﺎﺏ ‪ ،‬ﻋﺠﺏ ﺭﺒﻙ ﻤﻥ ﻗﻭﻡ‬

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 ‫ﻴﺴﺎﻗﻭﻥ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﺒﺴﻼﺴل ‪ ،‬ﻓﺄﻭﺠﺏ ﻋﻠﻴﻙ ﻭﺠﻭﺩ ﻁﺎﻋﺘﻪ ‪ ،‬ﻭﻤﺎ‬

‫ﺃﻭﺠﺏ ﻋﻠﻴﻙ ﺇﻻ ﺩﺨﻭل ﺠﻨﺘﻪ [ ‪.‬‬

‫*ﻻ ﺘﻴﺄﺱ ﻤﻬﻤﺎ ﻜﻨﺕ ﺒﻌﻴﺩﺍ‬

‫ﻓﺈﻥ ﻓﻀل ﺍﷲ ﻻ ﻴﻠﺯﻡ ﻟﻨﻭﺍﻟﻪ ﺴﺒﺏ ‪ ،‬ﻭﻗﺩﺭﺓ ﺍﷲ ﺼﺎﻟﺤﺔ ﻟﺩﺭﻙ ﻜل‬

‫ﻤﻁﻠﺏ ‪.‬‬

‫] ﻤﻥ ﺍﺴﺘﻐﺭﺏ ﺃﻥ ﻴﻨﻘﺫﻩ ﺍﷲ ﻤﻥ ﺸﻬﻭﺘﻪ ‪ ،‬ﻭﺃﻥ ﻴﺨﺭﺠﻪ ﻤﻥ ﻭﺠﻭﺩ‬

‫ﻏﻔﻠﺘﻪ ‪ ،‬ﻓﻘﺩ ﺍﺴﺘﻌﺠﺯ ﺍﻟﻘﺩﺭﺓ ﺍﻹﻟﻬﻴﺔ ‪ ،‬ﻭﻜﺎﻥ ﺍﷲ ﻋﻠﻰ ﺸﺊ ﻤﻘﺘﺩﺭﺍﹰ‬

‫[‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﻻ ﺸﻙ ﺃﻥ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻻ ﻴﻌﺠﺯﻩ ﺸﺊ ‪ ،‬ﻫﻭ ﺍﻟﻐﺎﻟﺏ ﻋﻠﻰ‬

‫ﺃﻤﺭﻩ ‪ ،‬ﻭﻗﻠﻭﺏ ﻋﺒﺎﺩﻩ ﺒﻴﺩﻩ ‪ ،‬ﻴﺼﺭﻓﻬﺎ ﻜﻴﻑ ﺸﺎﺀ ‪ ،‬ﻭﻴﻘﻠﺒﻬﺎ ﺤﻴﺙ‬

‫ﺸﺎﺀ ‪ ،‬ﻓﻤﻥ ﻜﺎﻥ ﻤﻨﻬﻤﻜﺎ ﻓﻰ ﺍﻟﻐﻔﻠﺔ ‪ ،‬ﻤﺴﺘﻐﺭﺒﺎ ﺃﻥ ﻴﻨﻘﺫﻩ ﺍﷲ ﻤﻥ‬

‫ﻏﻔﻠﺘﻪ ‪ ،‬ﻭﺃﻥ ﻴﺨﺭﺠﻪ ﻤﻥ ﻭﺠﻭﺩ ﺸﻬﻭﺘﻪ ‪ :‬ﻓﺈﻥ ﺫﻟﻙ ﻗﺩﺡ ﻓﻰ ﺇﻴﻤﺎﻨﻪ‬

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 ‫‪ .‬ﻭﻜﻴﻑ ﻴﺴﺘﻐﺭﺏ ﺫﻟﻙ ﻭﺭﺒﻨﺎ ﺘﻌﺎﻟﻰ ﻴﻘﻭل ‪) :‬ﻭﻜﺎﻥ ﺍﷲ ﻋﻠﻰ ﻜل‬

‫ﺸﺊ ﻤﻘﺘﺩﺭﺍ( ﻭﺃﻨﺕ ﻤﻥ ﺫﻟﻙ ﺍﻟﺸﺊ ‪.‬‬

‫ﻭﻗﺎل ﺘﻌﺎﻟﻰ ﻓﻰ ﺤﻕ ﺍﻟﻌﺼﺎﺓ ‪) :‬ﻗل ﻴﺎ ﻋﺒﺎﺩﻯ ﺍﻟﺫﻴﻥ ﺃﺴﺭﻓﻭﺍ ﻋﻠﻰ‬

‫ﺃﻨﻔﺴﻬﻡ ﻻ ﺘﻘﻨﻁﻭﺍ ﻤﻥ ﺭﺤﻤﺔ ﺍﷲ ﺇﻥ ﺍﷲ ﻴﻐﻔﺭ ﺍﻟﺫﻨﻭﺏ ﺠﻤﻴﻌﺎﹰ ( ‪.‬‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻓﻤﻥ ﺘﺎﺏ ﻤﻥ ﺒﻌﺩ ﻅﻠﻤﻪ ﻭﺃﺼﻠﺢ ﻓﺈﻥ ﺍﷲ ﻴﺘﻭﺏ ﻋﻠﻴﻪ‬

‫( ﺇﻟﻰ ﻏﻴﺭ ﺫﻟﻙ ﻤﻥ ﺍﻵﻴﺎﺕ ‪.‬‬

‫ﻭﻗﺎل ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ " :‬ﻟﻭ ﺃﺫﻨﺒﺘﻡ ﺤﺘﻰ ﺘﺒﻠﻎ ﺨﻁﺎﻴﺎﻜﻡ ﻋﻨﺎﻥ‬

‫ﺍﻟﺴﻤﺎﺀ ﺜﻡ ﺘﺒﺘﻡ ﻟﺘﺎﺏ ﺍﷲ ﻋﻠﻴﻜﻡ " ‪.‬‬

‫ﻭﻟﻴﺫﻜﺭ ﺍﻟﺭﺠل ﺍﻟﺫﻯ ﻗﺘل ﺘﺴﻌﺎ ﻭﺘﺴﻌﻴﻥ ﻨﻔﺴﺎ ‪ ،‬ﺜﻡ ﺴﺄل ﺭﺍﻫﺒﺎ ﻋﻥ‬

‫ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﻓﻘﺎل ﻟﻪ ﻻ ﺘﻭﺒﺔ ﻟﻙ ‪ .‬ﻓﻜﻤل ﺒﻪ ﺍﻟﻤﺎﺌﺔ ‪ ،‬ﺜﻡ ﺴﺄل ﻋﺎﻟﻤﺎ‬

‫ﻓﺩﻟﻪ ﻋﻠﻰ ﺍﻟﺘﻭﺒﺔ ‪ ،‬ﻭﺃﻤﺭﻩ ﺒﺎﻟﺫﻫﺎﺏ ﺇﻟﻰ ﻗﺭﻴﺔ ﻗﻭﻡ ﻴﻌﺒﺩﻭﻥ ﺍﷲ ‪،‬‬

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 ‫ﻓﻘﺼﺩﻫﻡ ﻓﻤﺎﺕ ﺒﺎﻟﻁﺭﻴﻕ ‪ ،‬ﻓﺄﺨﺫﺘﻪ ﻤﻼﺌﻜﺔ ﺍﻟﺭﺤﻤﺔ ﺭﻏﻡ ﺃﻨﻪ ﻤﺎﺕ‬

‫ﻗﺒل ﻭﺼﻭﻟﻪ ‪ ،‬ﻭﺍﻟﺤﺩﻴﺙ ﻓﻰ ﺍﻟﺒﺨﺎﺭﻯ ﻤﻁﻭﻻ ‪.‬‬

‫ﻭﻗﺩ ﺤﻜﻰ ﺍﻟﺴﻠﻑ ﻋﻥ ﺃﻗﻭﺍﻡ ﻜﺎﻨﻭﺍ ﻤﻐﺭﻭﻗﻴﻥ ﻓﻰ ﺍﻟﻐﻔﻠﺔ ﻭﺘﺭﻙ‬

‫ﺍﻟﺼﻼﺓ ‪ ، ،‬ﻻ ﻴﻌﺭﻓﻭﻥ ﻤﻥ ﺍﻟﺩﻴﻥ ﻗﻠﻴﻼ ﻭﻻ ﻜﺜﻴﺭﺍ ‪ ،‬ﻓﺎﻨﻘﻠﺒﻭﺍ‬

‫ﻭﺼﺎﺭﻭﺍ ﻋﺎﺒﺩﻴﻥ ‪.‬‬

‫ﻭﺃﻗﻭﺍﻤﺎ ﻜﺎﻨﻭﺍ ﻤﻨﻬﻤﻜﻴﻥ ﻓﻰ ﺍﻟﺫﻨﻭﺏ ﻤﻐﺭﻭﻗﻴﻥ ﻓﻰ ﺍﻟﻤﻌﺎﺼﻰ ﻭﻅﻠﻡ‬

‫ﺍﻟﻌﺒﺎﺩ ‪ ،‬ﻓﺼﺎﺭﻭﺍ ﻤﻥ ﺃﻋﻅﻡ ﺍﻟﺼﺎﻟﺤﻴﻥ ‪.‬‬

‫ﻭﻜﻡ ﺭﻭﻯ ﻋﻥ ﻨﺼﺎﺭﻯ ﺘﺒﻌﻭﺍ ﺍﻟﺤﻕ ﻭﺃﺴﻠﻤﻭﺍ ﺴﺭﻴﻌﺎ ‪.‬‬

‫) ﻓﺈﻨﻬﺎ ﻻ ﺘﻌﻤﻰ ﺍﻷﺒﺼﺎﺭ ﻭﻟﻜﻥ ﺘﻌﻤﻰ ﺍﻟﻘﻠﻭﺏ ﺍﻟﺘﻰ ﻓﻰ ﺍﻟﺼﺩﻭﺭ ( ‪.‬‬

‫ﺃﻋﻨﻰ ﺘﻌﻤﻰ ﻋﻥ ﻁﺭﻴﻕ ﺍﻟﺤﻕ ‪ ،‬ﻭﺘﺒﺼﺭ ﻁﺭﻴﻕ ﺍﻟﺴﻴﺭ ﻓﻰ ﺍﻟﺸﺎﺭﻉ ‪،‬‬

‫ﻜﺤﺎل ﺍﻟﺨﻔﺎﺵ ﻴﺒﺼﺭ ﻓﻰ ﺍﻟﻅﻠﻤﺔ ﻭﻻ ﻴﺒﺼﺭ ﻓﻰ ﺍﻟﻨﻭﺭ ‪ ،‬ﻓﻬﻭ ﻓﺎﻗﺩ‬

‫ﻤﺎ ﻋﻨﺩ ﺍﻷﻗﻭﻴﺎﺀ ﻤﻥ ﺍﻟﻨﻭﺭ ‪.‬‬

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 ‫ﻓﻠﻡ ﺍﻟﻬﺩﺍﻴﺔ ﺃﺜﺭﻫﺎ ﺃﻜﺒﺭ ﻓﻰ ﻤﻥ ﻜﺎﻨﻭﺍ ﻜﻔﺎﺭﺍ ﺜﻡ ﺃﺴﻠﻤﻭﺍ ﻜﺎﻟﺼﺤﺎﺒﺔ‬

‫‪ ،‬ﻭ ﺃﺜﺭﻫﺎ ﺃﻗل ﻓﻰ ﻤﻥ ﻨﺸﺄ ﻋﻠﻴﻬﺎ ؟‬

‫ﻻﺸﻙ ﺃﻥ ﻨﻴل ﺍﻟﺸﺊ ﺒﻌﺩ ﺍﻟﻁﻠﺏ ﺃﻟﺫ ﻭﺃﻋﺯ ﻤﻥ ﺍﻟﻤﺴﺎﻕ ﺒﻐﻴﺭ ﺘﻌﺏ ‪،‬‬

‫ﻓﻤﻥ ﻭﺭﺙ ﺍﻟﻜﺘﺎﺏ ﻟﻴﺱ ﻜﻤﻥ ﻗﺎﺘل ﺩﻭﻨﻪ ‪..‬ﻭ ﻤﻥ ﻫﻨﺎ ﻤﻥ ﻴﺴﺘﺸﻌﺭ‬

‫ﻜﻔﺎﺤﻬﻡ ﻓﻬﻭ ﺍﻟﻔﺎﺌﺯ ‪ ،‬ﻷﻨﻪ ﺴﻴﻌﻅﻡ ﺍﻟﺸﺭﻉ ﺃﻜﺜﺭ ‪ ،‬ﻭ ﻴﺴﺘﺤﻴﻰ ﺃﻥ‬

‫ﻴﻀﻴﻊ ﺃﻤﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﻌﺩ ﺃﻥ ﻗﺩﻡ ﻨﺎﺱ ﺃﺭﻭﺍﺤﻬﻡ ﻟﻴﺼل ﻟﻪ ﺍﻟﻜﺘﺎﺏ‬

‫ﺍﻟﻜﺭﻴﻡ ﻋﻠﻰ ﻁﺒﻕ ﻤﻥ ﻓﻀﺔ ‪...‬‬

‫ﻭ ﻻ ﺯﺍﻟﺕ ﺍﻟﻤﻌﺎﺼﻰ ﺘﺸﺩﻨﻰ !!‬

‫ﺤﺎﻭل ﺃﻻ ﺘﺴﻘﻁ ‪ ،‬ﻭ ﺘﻔﻜﺭ ﻓﻰ ﻗﻭل ﺍﺒﻥ ﺍﻟﻘﻴﻡ )ﻤﻥ ﺃﺤﺏ ﺸﻴﺌﺎ ﻏﻴﺭ‬

‫ﺍﷲ ﻋﺫﺏ ﺒﻪ ( ﻓﻌﺎﻟﺞ ﻗﻠﺒﻙ ﻴﻨﺼﻠﺢ ﺤﺎﻟﻙ ‪..‬‬

‫ﻭ ﺇﻥ ﺴﻘﻁﺕ ﻓﺘﺏ ﺇﻟﻰ ﺍﷲ ﺘﻌﺎﻟﻰ‬

‫ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﻟﺘﺎﺌﺏ ﻤﺤﺒﻭﺏ ﻭ ﻤﺤﺏ ﷲ ﺘﻌﺎﻟﻰ‬

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 ‫ﻭ ﻜﻠﻤﺎ ﺠﺎﻫﺩﺕ ﻨﻔﺴﻙ ﺯﺍﺩ ﺃﺠﺭﻙ ﺇﻥ ﺸﺎﺀ ﺍﷲ‬

‫ﻓﻔﻁﺎﻡ ﺍﻟﻨﻔﺱ ﻋﻥ ﻤﺄﻟﻭﻓﺎﺘﻬﺎ ﻭﻋﻭﺍﺌﺩﻫﺎ ﺃﺸﺩ ﻤﻌﺎﻟﺠﺔ ﻤﻥ ﺃﻤﺭ‬

‫ﺍﻟﻨﻔﺱ ﺍﻟﺴﻠﺴﺔ ﺍﻟﻤﻨﻘﺎﺩﺓ ﻤﻥ ﻏﻴﺭ ﺘﻌﺏ ‪ ،‬ﻓﻴﻜﻭﻥ ﺍﻷﺠﺭ ﺃﻭ ﺍﻟﻘﺩﺭ‬

‫ﻋﻠﻰ ﻗﺩﺭ ﺍﻟﺘﻌﺏ ﻭ ﺍﻟﻤﺠﺎﻫﺩﺓ ‪.‬‬

‫ﻭ ﺘﻔﻜﺭ ﻓﻰ ﻓﻀل ﺍﷲ ﻋﻠﻴﻙ ﺒﻌﺩ ﺃﻥ ﺃﻜﻠﻙ ﺍﻟﺫﻨﺏ ﻭ ﺍﻓﺘﺭﺴﺘﻙ‬

‫ﺍﻟﺸﻬﻭﺍﺕ ﻭ ﺍﻟﻌﻭﺍﺌﺩ ﻓﻐﺭﻗﺕ ﻓﻰ ﺒﺤﺎﺭﻫﺎ ﻭﺴﺠﻨﺕ ﻓﻰ ﺴﺠﻭﻥ‬

‫ﻅﻠﻤﺎﺘﻬﺎ ‪ ،‬ﺜﻡ ﺃﻨﻘﺫﻙ ﻤﻨﻬﺎ ﻓﻰ ﺴﺎﻋﺔ ﻭﺍﺤﺩﺓ ‪ ،‬ﻭﺫﻟﻙ ﻟﺘﻌﺭﻑ ﻗﺩﺭ ﻤﺎ‬

‫ﻤﻥ ﺍﷲ ﺒﻪ ﻋﻠﻴﻙ ‪ ،‬ﻓﺘﺯﺩﺍﺩ ﻤﺤﺒﺔ ﻭﺸﻜﺭﺍﹰ ‪ ،‬ﻭﻴﻌﻅﻡ ﺍﻟﺩﻴﻥ ﻋﻨﺩﻙ‬

‫ﻤﺤﻼ ﻭﻗﺩﺭﺍﹰ ‪ ،‬ﻓﺘﻌﺭﻑ ﺤﻘﻪ ﻭﺘﺼﻭﻨﻪ ‪ ،‬ﻓﻬﻭ ﺍﻟﻨﻭﺭ ﻭﺍﻟﺨﻴﺭ ﺍﻟﺫﻯ‬

‫ﻤﻨﺤﻙ ﺍﷲ ﺇﻴﺎﻩ ‪ ،‬ﻓﻼ ﺘﻨﻜﺴﺭ ﺃﻤﺎﻡ ﻓﺘﻨﺔ ﻤﺎل ﺃﻭ ﺼﻭﺕ ﻏﺎﻨﻴﺔ ﻓﻰ‬

‫ﻫﺎﺘﻑ ﻨﻘﺎل ‪.‬‬

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 ‫* ﻭ ﻜﻤﺎ ﺃﺴﻠﻔﻨﺎ ‪ :‬ﻓﺘﻨﺔ ﺍﻟﺩﻨﻴﺎ ﻫﻰ ﺒﻨﺕ ﺍﻟﺸﻴﻁﺎﻥ ‪ ،‬ﻭﻁﺎﻟﺏ ﺍﻟﺩﻨﻴﺎ‬

‫ﺼﻬﺭ ﺇﺒﻠﻴﺱ ‪ ،‬ﻭﺍﻷﺏ ﻻ ﻴﻨﻔﻙ ﻋﻥ ﺒﻨﺘﻪ ﺃﺒﺩﺍ ﻤﺎ ﺩﺍﻤﺕ ﺍﻟﺒﻨﺕ ﻓﻰ‬

‫ﻋﺼﻤﺔ ﺍﻟﺼﻬﺭ ‪.‬‬

‫ﻭ ﻗﻴل ‪:‬‬

‫" ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺒﻌﺒﺩﻩ ﺨﻴﺭﺍﹰ ﺯﻫﺩﻩ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﻭﺭﻏﺒﻪ ﻓﻰ ﺍﻷﺨﺭﻯ ‪،‬‬

‫ﻭﺒﺼﺭﻩ ﺒﻌﻴﻭﺏ ﻨﻔﺴﻪ ‪.‬‬

‫ﻭﺃﻭﺤﻰ ﺍﷲ ﺇﻟﻰ ﻤﻭﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪:‬‬

‫ﻤﺎ ﺃﺤﺒﻨﻰ ﻤﻥ ﺃﺤﺏ ﺍﻟﻤﺎل ‪ ،‬ﻭﻤﺎ ﺃﺤﺒﻨﻰ ﻤﻥ ﺃﺤﺏ ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﻓﺈﻨﻪ ﻻ‬

‫ﻴﺴﻊ ﻓﻰ ﻗﻠﺏ ﻭﺍﺤﺩ ﺤﺒﻰ ﻭﺤﺒﻬﺎ ﺃﺒﺩﺍ ‪.‬‬

‫ﻴﺎ ﻤﻭﺴﻰ ﻤﺎ ﺨﺎﻓﻨﻰ ﻤﻥ ﺨﺎﻑ ﺍﻟﺨﻠﻕ ‪ ،‬ﻭﻤﺎ ﺘﻭﻜل ﻋﻠﻰ ﻋﺒﺩ ﺇﻻ‬

‫ﻜﻔﻴﺘﻪ ‪ ،‬ﻭﺒﻴﺩﻯ ﻤﻔﺎﺘﻴﺢ ﺍﻟﻤﻠﻙ ﻭﺍﻟﻤﻠﻜﻭﺕ ‪ .‬ﻭﻤﺎ ﺍﻋﺘﺼﻡ ﺒﻰ ﻋﺒﺩ ﺇﻻ‬

‫ﺃﺩﺨﻠﺘﻪ ﺍﻟﺠﻨﺔ ‪ ،‬ﻭﻜﻔﻴﺘﻪ ﻜل ﻤﻬﻤﺘﻪ ‪ .‬ﻭﻤﻥ ﺍﻋﺘﺼﻡ ﺒﻐﻴﺭﻯ ﻗﻁﻌﺕ‬

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 ‫ﻋﻨﻪ ﺍﻷﺴﺒﺎﺏ ﻤﻥ ﻓﻭﻗﻪ ‪ ،‬ﻭﺃﺴﺨﺕ ﺍﻷﺭﺽ ﻤﻥ ﺘﺤﺘﻪ ‪ ،‬ﻭﻻ ﺃﺒﺎﻟﻰ‬

‫ﻜﻴﻑ ﺃﻫﻠﻜﺘﻪ ‪.‬‬

‫ﻴﺎ ﻤﻭﺴﻰ ﺨﻤﺱ ﻜﻠﻤﺎﺕ ﺨﺘﻤﺕ ﻟﻙ ﺒﻬﺎ ﺍﻟﺘﻭﺭﺍﺓ ‪ ،‬ﺇﻥ ﻋﻤﻠﺕ ﺒﻬﻥ‬

‫ﻨﻔﻌﻙ ﺍﻟﻌﻠﻡ ﻜﻠﻪ ‪ ،‬ﻭﺇﻻ ﻟﻡ ﻴﻨﻔﻌﻙ ﺸﺊ ﻤﻨﻪ ‪.‬‬

‫ﺍﻷﻭﻟﻰ ‪ :‬ﻜﻥ ﻭﺍﺜﻘﺎﹰ ﺒﺭﺯﻗﻰ ﺍﻟﻤﻀﻤﻭﻥ ﻟﻙ ﻤﺎ ﺩﺍﻤﺕ ﺨﺯﺍﺌﻨﻰ ﻤﻤﻠﻭﺀﺓ‬

‫‪ ،‬ﻭﺨﺯﺍﺌﻨﻰ ﻤﻤﻠﻭﺀﺓ ﻻ ﺘﻨﻔﺩ ﺃﺒﺩﺍﹰ ‪.‬‬

‫ﺍﻟﺜﺎﻨﻴﺔ ‪ :‬ﻻ ﺘﺨﺎﻓﻥ ﺫﺍ ﺴﻠﻁﺎﻥ ﻤﺎ ﺩﺍﻡ ﺴﻠﻁﺎﻨﻰ ﻻ ﻴﺯﻭل ﺃﺒﺩﺍﹰ ‪.‬‬

‫ﺍﻟﺜﺎﻟﺜﺔ ‪ :‬ﻻ ﺘﺭﻯ ﻋﻴﺏ ﻏﻴﺭﻙ ﻤﺎ ﺩﺍﻡ ﻓﻴﻙ ﻋﻴﺏ ‪ ،‬ﻭﺍﻟﻌﺒﺩ ﻻ ﻴﺨﻠﻭ‬

‫ﻤﻥ ﻋﻴﺏ ﺃﺒﺩﺍ ‪.‬‬

‫ﺍﻟﺭﺍﺒﻌﺔ ‪ :‬ﻻ ﺘﺩﻉ ﻤﺤﺎﺭﺒﺔ ﺍﻟﺸﻴﻁﺎﻥ ﻤﺎ ﺩﺍﻡ ﺭﻭﺤﻙ ﻓﻰ ﺠﺴﺩﻙ ‪ ،‬ﻓﺈﻨﻪ‬

‫ﻻ ﻴﺩﻉ ﻤﺤﺎﺭﺒﺘﻙ ﺃﺒﺩﺍﹰ ‪.‬‬

‫ﺍﻟﺨﺎﻤﺴﺔ ‪ :‬ﻻ ﺘﺄﻤﻥ ﻤﻜﺭﻯ ﺤﺘﻰ ﺘﺭﻯ ﻨﻔﺴﻙ ﻓﻰ ﺍﻟﺠﻨﺔ ‪ .‬ﺍ‪.‬ﻫـ‬

‫• ﻗﺩ ﺘﻔﻘﺩ ﺍﻟﺨﻴﺭ ﺒﻔﻘﺩ ﺍﻟﺸﻜﺭ‬

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 ‫ﻓﻤﻥ ﺃﻤﻥ ﻋﻠﻰ ﺇﻴﻤﺎﻨﻪ ﻭ ﻟﻡ ﻴﺤﻤﺩ ﻋﻠﻰ ﺍﻟﻬﺩﺍﻴﺔ ‪ ،‬ﻭ ﻤﻥ ﻋﻠﻰ ﺍﷲ‬

‫ﺘﻌﺎﻟﻰ ﻓﻬﻭ ﻋﻠﻰ ﺨﻁﺭ ﻋﻅﻴﻡ ‪ ..‬ﻓﻤﻥ ﻜﺎﻥ ﻓﻰ ﻅﻠﻤﺎﺕ ﺜﻡ ﻤﻥ‬

‫ﺍﷲ ﻋﻠﻴﻪ ﻓﺄﺨﺭﺠﻪ ﻤﻥ ﺃﺴﺭ ﻨﻔﺴﻪ ‪ ،‬ﻭﺃﻁﻠﻘﻪ ﻤﻥ ﻏﻔﻠﺘﻪ ‪ ،‬ﻓﻠﻡ‬

‫ﻴﻌﺭﻑ ﻫﺫﻩ ﺍﻟﻨﻌﻤﺔ ﻓﺭﺒﻤﺎ ﺴﻠﺒﻬﺎ ﻤﻥ ﺴﺎﻋﺘﻪ ‪ :‬ﻜﻤﺎ ﺃﺸﺎﺭ ﺇﻟﻰ ﺫﻟﻙ‬

‫ﺒﻘﻭﻟﻪ ‪ ] :‬ﻤﻥ ﻟﻡ ﻴﻌﺭﻑ ﻗﺩﺭ ﺍﻟﻨﻌﻡ ﺒﻭﺠﺩﺍﻨﻬﺎ ﻋﺭﻓﻬﺎ ﺒﻭﺠﻭﺩ‬

‫ﻓﻘﺩﺍﻨﻬﺎ [ ‪.‬‬

‫ﻭﺫﻟﻙ ﺃﻥ ﺍﻟﻌﺒﺩ ﻗﺩ ﺘﺘﺭﺍﺩﻑ ﻋﻠﻴﻪ ﺍﻟﻨﻌﻡ ﻭﺍﻟﻌﻭﺍﻓﻰ ‪ ،‬ﻓﻼ ﻴﻌﺭﻑ‬

‫ﻗﺩﺭﻫﺎ ‪ ،‬ﻭ ﻻ ﺘﻌﻅﻡ ﻋﻨﺩﻩ ﻜل ﺍﻟﺘﻌﻅﻴﻡ ‪ ،‬ﻓﺈﺫﺍ ﺴﻠﺒﻬﺎ ‪ ،‬ﻭﻀﺭﺏ‬

‫ﺒﺎﻟﺒﻼﺀ ﻭﺍﻷﻭﺠﺎﻉ ﻭﺍﻟﻤﺼﺎﺌﺏ ‪ ،‬ﻓﺤﻴﻨﺌﺫ ﻴﻌﺭﻑ ﻗﺩﺭ ﺍﻟﻌﺎﻓﻴﺔ ‪ ،‬ﻭ‬

‫ﺒﺎﻟﻤﺜل ﺇﺫﺍ ﺃﺼﺎﺒﺘﻪ ﺍﻟﻐﻔﻠﺔ ﻭﻓﻘﺩ ﻗﻠﺒﻪ ‪ ،‬ﻋﺭﻑ ﻗﺩﺭ ﻤﺎ ﻜﺎﻥ ﻋﻨﺩﻩ ‪،‬‬

‫ﻓﺈﺫﺍ ﺍﻟﺘﺠﺄ ﻭﺍﻀﻁﺭ ﺇﻟﻰ ﺍﷲ ﺭﺩ ﺇﻟﻴﻪ ﻤﺎ ﺴﻠﺒﻪ ‪.‬‬

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 ‫ﻓﻤﻥ ﻟﻡ ﻴﺘﻔﻜﺭ ﻓﻰ ﺤﺎل ﺍﻟﻨﻌﻡ ﻓﻼ ﻴﻌﺭﻑ ﻗﺩﺭﻫﺎ ‪ ،‬ﻓﻴﻐﻔل ﻋﻥ‬

‫ﺸﻜﺭﻫﺎ ‪ ،‬ﻓﻴﺴﻠﺏ ﻤﻨﻬﺎ ﻭﻫﻭ ﻻ ﻴﺸﻌﺭ ‪.‬‬

‫ﻭﻗﺩ ﻗﻴل ‪:‬‬

‫ﺸﻜﺭ ﺍﷲ ﺘﻌﺎﻟﻰ ﺒﺎﻟﻠﺴﺎﻥ ﻫﻭ ﺍﻻﻋﺘﺭﺍﻑ ﺒﺎﻟﻨﻌﻤﺔ ‪ ،‬ﻭﺸﻜﺭ ﺍﷲ ﺒﺎﻟﻴﺩ‬

‫ﻫﻭ ﺍﻻﺘﺼﺎﻑ ﺒﺎﻟﻌﺒﻭﺩﻴﺔ ﻭﺍﻟﺨﺩﻤﺔ ﻭﺤﻔﻅ ﺍﻟﺤﺭﻤﺔ ‪ ،‬ﻭ ﺸﻜﺭ ﺍﷲ‬

‫ﺒﺎﻟﻘﻠﺏ ﻴﻜﻤﻥ ﻓﻰ ﺍﻟﺨﻀﻭﻉ ﻭ ﻤﺸﺎﻫﺩﺓ ﺍﻟﻤﻨﺔ) ﺍﺴﺘﺸﻌﺎﺭ ﺍﻟﻨﻌﻤﺔ (‪.‬‬

‫* ﻴﺠﺏ ﺃﻻ ﺘﺭﻯ ﻨﻔﺴﻙ ﺃﻫﻼ ﻟﻠﻨﻌﻤﺔ ‪ ،‬ﻭﺃﻻ ﺘﻌﺼﻰ ﺍﷲ ﺒﻨﻌﻤﺘﻪ‬

‫ﻓﺈﻥ ﻗﻠﺕ ‪ :‬ﻜﻴﻑ ﺃﻗﻭﻡ ﺒﺸﻜﺭ ﺍﻟﻨﻌﻡ ﻭﻫﻰ ﻻ ﺘﺤﺼﻰ ‪.‬‬

‫ﻗﻠﺕ ‪ :‬ﺍﻟﻘﻴﺎﻡ ﺒﻬﺎ ﻫﻭ ﺍﻻﻋﺘﺭﺍﻑ ﺒﻬﺎ ﻟﻠﻤﻨﻌﻡ ﻭﺤﺩﻩ ﺜﻡ ﺍﻟﻌﻤل ﺒﻤﺎ‬

‫ﻴﺭﻀﻴﻪ ﺴﺒﺤﺎﻨﻪ ‪.‬‬

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 ‫ﻗﺩ ﻴﺘﻔﻜﺭ ﺍﻹﻨﺴﺎﻥ ﻓﻰ ﻨﻔﺴﻪ ﻭ ﻤﺎ ﺒﻪ ﻤﻥ ﺍﻟﻨﻌﻡ ﻓﻴﺠﺩ ﻨﻔﺴﻪ‬

‫ﻤﻐﻤﻭﺴﺎﹰ ﻓﻰ ﺍﻟﻨﻌﻡ ﺤﺴﻴﺔ ﻭﻤﻌﻨﻭﻴﺔ ‪ ،‬ﻓﻴﻨﻅﺭ ﻓﻰ ﻨﻌﻤﺔ ﺍﻟﺒﺼﺭ ‪ ،‬ﻓﻰ‬

‫ﻨﻌﻤﺔ ﺍﻟﺴﻤﻊ ‪ ،‬ﻓﻰ ﻨﻌﻡ ﺍﻟﺸﻡ ‪ ،‬ﻓﻰ ﻨﻌﻤﺔ ﺍﻟﺫﻭﻕ ‪ ،‬ﻓﻰ ﻨﻌﻤﺔ ﺍﻟﻜﻼﻡ ‪،‬‬

‫ﻓﻰ ﻨﻌﻤﺔ ﺍﻟﻌﻘل ‪ ،‬ﻓﻰ ﻨﻌﻤﺔ ﺍﻟﻴﺩﻴﻥ ‪ ،‬ﻓﻰ ﻨﻌﻤﺔ ﺍﻟﺭﺠﻠﻴﻥ ‪ ،‬ﻓﻰ ﻨﻌﻤﺔ‬

‫ﺍﻟﺼﺤﺔ ﻭ ﺍﻟﻌﺎﻓﻴﺔ ‪ ،‬ﻓﻰ ﻨﻌﻤﺔ ﺍﻟﻜﻔﺎﻴﺔ ‪ ،‬ﻓﻰ ﻨﻌﻤﺔ ﺍﻷﻫل ‪ ،‬ﻓﻰ ﻨﻌﻤﺔ‬

‫ﺍﻷﻭﻻﺩ ‪ ،‬ﺜﻡ ﻓﻰ ﻨﻌﻤﺔ ﺍﻟﻬﺩﺍﻴﺔ ﺇﻟﻰ ﺍﻹﺴﻼﻡ ‪ ،‬ﺜﻡ ﻓﻰ ﻨﻌﻤﺔ ﺍﻹﻴﻤﺎﻥ ‪،‬‬

‫ﺜﻡ ﻓﻰ ﻨﻌﻤﺔ ﺍﻟﻁﺎﻋﺔ ‪ ،‬ﺜﻡ ﻓﻰ ﻨﻌﻤﺔ ﺍﻟﻌﻠﻡ ‪ ،‬ﺜﻡ ﻓﻰ ﻨﻌﻤﺔ ﻤﻥ‬

‫ﻴﺴﺘﻌﻴﻥ ﺒﻪ ﻤﻥ ﺍﻹﺨﻭﺍﻥ ‪ ،‬ﺜﻡ ﻓﻰ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﺒﺭﻯ ﻤﺎ ﺃﻋﺩ ﻟﻪ ﻤﻥ‬

‫ﻨﻌﻴﻡ ﺒﻌﺩ ﺍﻟﻤﻭﺕ ﻭ ﺨﻴﺭ ﺍﻟﺠﻨﺔ ﺍﻟﺫﻯ ﻻ ﻨﻬﺎﻴﺔ ﻟﻪ ‪ ،‬ﻓﺈﺫﺍ ﻭﺠﺩ ﻨﻔﺴﻪ‬

‫ﻤﻐﻤﻭﺭﺍﹰ ﻓﻰ ﺍﻟﻨﻌﻡ ﻓﻠﻴﺒﺕ ﺤﺎﻤﺩﺍ ﺒﻘﻭﻟﻪ ﻭ ﻋﻤﻠﻪ ‪ ،‬ﻤﻭﻓﻴﺎ ﺤﻕ‬

‫ﺍﻻﻋﺘﺭﺍﻑ ﻭﺍﻹﻗﺭﺍﺭ ﺒﻬﺎ ﺃﻨﻬﺎ ﻤﻥ ﺍﷲ ﺒﻼ ﻭﺍﺴﻁﺔ ﻭﻟﻴﺠﺘﻨﺏ ﻤﺎ‬

‫ﻴﺴﺨﻁ ﺍﷲ ﺘﻌﺎﻟﻰ ‪.‬‬

‫ﻭﻗﺩ ﺠﺎﺀ ﻓﻰ ﺒﻌﺽ ﺍﻷﺨﺒﺎﺭ ‪ :‬ﺃﻥ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎل ‪ :‬ﻴﺎ ﺭﺏ‬

‫ﻜﻴﻑ ﺃﺸﻜﺭﻙ ! ﻭﺃﻨﺎ ﻻ ﺃﺴﺘﻁﻴﻊ ﺃﻥ ﺃﺸﻜﺭﻙ ﺇﻻ ﺒﻨﻌﻤﺔ ﻤﻥ ﻨﻌﻤﺘﻙ ‪،‬‬

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 ‫ﻭﻨﻌﻤﺘﻙ ﺘﻭﺠﺏ ﻋﻠﻰ ﺍﻟﺸﻜﺭ ‪ ،‬ﻭﺍﻟﺸﻜﺭ ﻨﻌﻤﺔ ﺘﻭﺠﺏ ﺍﻟﺸﻜﺭ ﺃﻴﻀﺎﹰ ‪،‬‬

‫ﻭﻫﻜﺫﺍ ‪.‬‬

‫ﻭﺃﻨﺸﺩ ﺒﻌﻀﻬﻡ ﻓﻰ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ‪:‬‬

‫ﻋﻠﻴﻬﺎ ﻤﻥ ﺍﷲ ﻟﻪ ﻴﺠﺏ ﺍﻟﺸﻜﺭ‬ ‫ﺇﺫﺍ ﻜﺎﻥ ﺸﻜﺭ ﺍﷲ ﻟﻠﻌﺒﺩ ﻨﻌﻤﺔ‬

‫ﻓﻜﻴﻑ ﻟﻪ ﺒﺎﻟﺸﻜﺭ ﻭﺍﻟﺸﻜﺭ ﻨﻌﻤﺔ ﻭﻟﻭ ﻭﺍﻟﺕ ﺍﻷﺤﻘﺎﺏ ﻭﺍﺘﺼل ﺍﻟﻌﻤﺭ‬

‫ﻭﻗﺎل ﺁﺨﺭ ‪:‬‬

‫ﻟﻙ ﺍﻟﺤﻤﺩ ﻤﻭﻻﻨﺎ ﻋﻠﻰ ﻜل ﻨﻌﻤﺔ‬

‫ﻭﻤﻥ ﺠﻤﻠﺔ ﺍﻟﻨﻌﻤﺎﺀ ﻗﻭﻟﻰ ﻟﻙ ﺍﻟﺤﻤﺩ‬

‫ﻓﻰ ﺤﻤﺩ ﺇﻻ ﺃﻥ ﺘﻤﻥ ﺒﻨﻌﻤﺔ‬

‫ﻓﺴﺒﺤﺎﻨﻙ ﻻ ﻴﻘﻭﻯ ﻋﻠﻰ ﺤﻤﺩﻙ ﺍﻟﻌﺒﺩ‬

‫ﻭﻓﻰ ﺭﻭﺍﻴﺔ ﺃﺨﺭﻯ ‪ ،‬ﻗﺎل ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ :‬ﺇﻟﻬﻰ ﺇﻥ ﺍﺒﻥ ﺁﺩﻡ‬

‫ﻟﻴﺱ ﻓﻴﻪ ﺸﻌﺭﺓ ﺇﻻ ﻭﺘﺤﺘﻬﺎ ﻨﻌﻤﺔ ﻭﻓﻭﻗﻬﺎ ﻨﻌﻤﺔ ﻓﻤﻥ ﺃﻴﻥ ﻴﻜﺎﻓﺌﻬﺎ ؟‬

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 ‫ﻓﺄﻭﺤﻰ ﺍﷲ ﺘﻌﺎﻟﻰ ﺇﻟﻴﻪ ‪ :‬ﻴﺎ ﺩﺍﻭﺩ ﺇﻨﻰ ﺃﻋﻁﻰ ﺍﻟﻜﺜﻴﺭ ﻭﺃﺭﻀﻰ‬

‫ﺒﺎﻟﻴﺴﻴﺭ ‪.‬‬

‫ﻭﻟﻤﺎ ﻜﺎﻥ ﺃﻋﻅﻡ ﺍﻟﻨﻌﻡ ﻭﺃﺸﺭﻓﻬﺎ ﻫﻭ ﺩﻭﺍﺀ ﺍﻟﻘﻠﺏ ‪ ،‬ﻭﺸﻔﺎﺅﻩ ﻤﻥ‬

‫ﻤﺭﺽ ﺍﻟﻬﻭﻯ ﺍﻟﺫﻯ ﻗﻴﺩﻩ ﻓﻰ ﺴﺠﻥ ﺍﻟﻐﻔﻠﺔ ‪ .‬ﻭﻋﺭﻀﻪ ﻟﻐﻀﺏ‬

‫ﺍﻟﻤﻭﻟﻰ ‪ .‬ﻨﻨﺒﻪ ﻋﻠﻰ ﺫﻟﻙ ﻟﻴﻌﺭﻑ ﺍﻟﻌﺒﺩ ﻗﺩﺭ ﻫﺫﻩ ﺍﻟﻨﻌﻤﺔ ﺇﺫﺍ ﻜﺎﻥ‬

‫ﺸﻔﺎﻩ ﺍﷲ ‪ ،‬ﺃﻭ ﻴﻁﻠﺏ ﻤﻥ ﺍﷲ ﺇﺨﺭﺍﺠﻪ ﻤﻥ ﺘﻠﻙ ﺍﻟﻐﻤﺔ ﺇﺫﺍ ﻟﻡ ﻴﻜﻥ‬

‫ﺸﻔﺎﻩ ﺍﷲ‬

‫] ﺘﻤﻜﻥ ﺤﻼﻭﺓ ﺍﻟﻬﻭﻯ ﻤﻥ ﺍﻟﻘﻠﺏ ﻫﻭ ﺍﻟﺩﺍﺀ ﺍﻟﻌﻀﺎل [ ‪.‬‬

‫ﺤﻼﻭﺓ ﺍﻟﻬﻭﻯ ﻋﻠﻰ ﻗﺴﻤﻴﻥ ‪ :‬ﻫﻭﻯ ﺍﻟﻨﻔﺱ ‪ ،‬ﻭﻫﻭﻯ ﺍﻟﻘﻠﺏ ‪.‬‬

‫ﻓﻬﻭﻯ ﺍﻟﻨﻔﺱ ﻴﺭﺠﻊ ﻟﺸﻬﻭﺍﺘﻬﺎ ﺍﻟﺠﺴﻤﺎﻨﻴﺔ ‪ :‬ﻜﺤﻼﻭﺓ ﺍﻟﻤﺂﻜل‬

‫ﻭﺍﻟﻤﺸﺎﺭﺏ ﻭﺍﻟﻤﻼﺒﺱ ﻭﺍﻟﻤﺭﺍﻜﺏ ﻭﺍﻟﻤﻨﺎﻜﺢ ﻭﺍﻟﻤﺴﺎﻜﻥ ‪.‬‬

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 ‫ﻭﻫﻭﻯ ﺍﻟﻘﻠﺏ ﻫﻭ ﺸﻬﻭﺍﺘﻪ ﺍﻟﻤﻌﻨﻭﻴﺔ ‪ ،‬ﻜﺤﺏ ﺍﻟﺠﺎﻩ ﻭﺍﻟﺭﻴﺎﺴﺔ ﻭﺍﻟﻌﺯ‬

‫‪ ،‬ﺍﻟﻤﺩﺡ ﻭﺍﻟﺨﺼﻭﺼﻴﺔ ﻭﺍﻟﻜﺭﺍﻤﺎﺕ ‪ ،‬ﻓﺄﻤﺎ ﻋﻼﺝ ﻫﻭﻯ ﺍﻟﻨﻔﺱ‬

‫ﻓﺒﺎﻟﻔﺭﺍﺭ ﻤﻥ ﺃﻭﻁﺎﻥ ﺫﻟﻙ ‪ ،‬ﻭﺍﻟﺯﻫﺩ ﻭﺼﺤﺒﺔ ﺍﻷﺨﻴﺎﺭ ‪ .‬ﻭﺃﻤﺎ ﻋﻼﺝ‬

‫ﻫﻭﻯ ﺍﻟﻘﻠﺏ ﻓﺒﻁﺭﺩ ﺍﻟﺭﻏﺎﺌﺏ ‪:‬‬

‫)ﻻ ﻴﺨﺭﺝ ﺍﻟﺸﻬﻭﺓ ﻤﻥ ﺍﻟﻘﻠﺏ ‪ ،‬ﺇﻻ ﺨﻭﻑ ﻤﺯﻋﺞ ‪ ،‬ﺃﻭ ﺸﻭﻕ‬

‫ﻤﻘﻠﻕ ( ‪.‬‬

‫ﻭﺍﻟﺸﻴﻁﺎﻥ ﻜﺎﻨﺕ ﺸﻬﻭﺘﻪ ﻓﻰ ﻗﻠﺒﻪ ‪ ) :‬ﻗﺎل ﺃﻨﺎ ﺨﻴﺭ ﻤﻨﻪ ( ﻓﻁﺭﺩ ﺇﻟﻰ‬

‫ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ‪.‬‬

‫ﻓﻬﻰ ﺃﺨﻁﺭ ﻤﻥ ﺍﻟﺸﻬﻭﺓ ﺍﻟﻨﻔﺴﻴﺔ ‪ ،‬ﻓﺤﺼﻥ ﻨﻔﺴﻙ ﻴﺎ ﺒﻨﻰ ‪،‬‬

‫ﻓﻤﻥ ﺤﺼﻥ ﺃﻋﻤﺎﻟﻪ ﺒﺎﻹﺨﻼﺹ ﺍﺴﺘﺤﻕ ﺍﻟﻘﺒﻭل ﻭﻜﺎﻥ ﻤﻥ ﺍﻟﺨﻭﺍﺹ‬

‫‪ ،‬ﻭﻤﻥ ﺤﺼﻥ ﻗﻠﺒﻪ ﻤﻥ ﺍﻷﻏﻴﺎﺭ ﻭ ﻤﻸﻩ ﺒﺎﻟﻌﻠﻭﻡ ﻭﺍﻷﻨﻭﺍﺭ ﻨﺒﻌﺕ ﻤﻨﻪ‬

‫ﺍﻟﻤﻌﺎﺭﻑ ﻭﺍﻟﺤﻜﻡ ‪.‬‬

‫ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﻟﻌﻤل ﺍﻟﻤﺸﺘﺭﻙ ﻫﻭ ﺍﻟﺫﻯ ﻴﺩﺨﻠﻪ ﻋﻠل ﻤﺜل ﺍﻟﺭﻴﺎﺀ ‪ ،‬ﺃﻭ‬

‫ﺍﻟﻌﺠﺏ ‪:‬‬

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 ‫ﺃﻤﺎ ﺍﻟﺭﻴﺎﺀ ‪ :‬ﻓﻬﻭ ﺍﻟﺸﺭﻙ ﺍﻷﺼﻐﺭ ﻭﻗﺩ ﺘﻘﺩﻡ ﺍﻟﺤﺩﻴﺙ " ﻤﻥ ﻋﻤل‬

‫ﻋﻤﻼ ﺃﺸﺭﻙ ﻓﻴﻪ ﻤﻌﻰ ﻏﻴﺭﻯ ﺘﺭﻜﺘﻪ ﻭﺸﺭﻴﻜﻪ " ‪.‬‬

‫ﻭﻓﻰ ﺤﺩﻴﺙ ﻤﺴﻠﻡ ‪:‬‬

‫" ﺜﻼﺜﺔ ﺃﻭل ﻤﻥ ﺘﺴﻌﺭ ﺒﻬﻡ ﺠﻬﻨﻡ ﻴﻭﻡ ﺍﻟﻘﻴﺎﻤﺔ ‪ ،‬ﻓﺫﻜﺭ ﺍﻟﻘﺎﺭﺉ ﻟﻐﻴﺭ‬

‫ﻭﺠﻪ ﺍﷲ ‪ ،‬ﻭﺍﻟﺸﺠﺎﻉ ﺍﻟﺫﻯ ﻴﻘﺎﺘل ﻟﻐﻴﺭ ﺇﻋﻼﺀ ﻜﻠﻤﺔ ﺍﷲ ‪ ،‬ﻭﺍﻟﻐﻨﻰ‬

‫ﺍﻟﺫﻯ ﻴﺘﺼﺩﻕ ﻟﻐﻴﺭ ﻤﺭﻀﺎﺓ ﺍﷲ ‪.‬‬

‫ﻭﺃﻤﺎ ﺍﻟﻌﺠﺏ ‪ :‬ﻓﻬﻭ ﺭﺅﻴﺘﻙ ﻟﻨﻔﺴﻙ ﻤﻀﺨﻤﺔ ﻭ ﻜﺒﻴﺭﺓ ‪ ،‬ﻭﺇﺴﻨﺎﺩ‬

‫ﻓﻀل ﺍﻟﻌﻤل ﺇﻟﻴﻬﺎ ‪ ،‬ﻭﺭﺅﻴﺔ ﺍﻟﻤﺯﻴﺔ ﻟﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ‪ ،‬ﻗﺎل ﺘﻌﺎﻟﻰ ‪:‬‬

‫) ﻓﻼ ﺘﺯﻜﻭﺍ ﺃﻨﻔﺴﻜﻡ ﻫﻭ ﺃﻋﻠﻡ ﺒﻤﻥ ﺍﺘﻘﻰ ( ‪.‬‬

‫ﻓﻨﺼﻴﺤﺘﻰ ﻟﻙ ‪ :‬ﺇﺫﺍ ﻋﻤﻠﺕ ﻋﻤﻼ ﻓﻼ ﺘﻘل ﻋﻤﻠﺕ ‪ ،‬ﻭﻻ ﺘﻅﻬﺭﻩ ﻋﻨﺩ‬

‫ﻤﻥ ﻴﻌﻅﻤﻙ ﻷﺠل ﻋﻠﻤﻪ ﺒﺫﻟﻙ ‪ ،‬ﻷﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ‬

‫ﻭﺴﻠﻡ ﻴﻘﻭل ‪ " :‬ﺜﻼﺙ ﻤﻬﻠﻜﺎﺕ ‪ :‬ﺸﺢ ﻤﻁﺎﻉ ‪ ،‬ﻭﻫﻭﻯ ﻤﺘﺒﻊ ‪،‬‬

‫ﻭﺇﻋﺠﺎﺏ ﺍﻟﻤﺭﺀ ﺒﻨﻔﺴﻪ " ‪.‬‬

‫ﻗﺎل ﺯﻴﺩ ﺒﻥ ﺃﺴﻠﻡ ‪ :‬ﻤﻌﻨﻰ ﻻ ﺘﺯﻜﻭﺍ ﺃﻨﻔﺴﻜﻡ ﻻ ﺘﻌﺘﻘﺩﻭﺍ ﺃﻨﻬﺎ ﺒﺎﺭﺓ ‪.‬‬

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 ‫ﻗﺎل ﺒﻌﺽ ﺍﻟﺴﻠﻑ ‪:‬‬

‫ﻷﻥ ﺃﺒﻴﺕ ﻨﺎﺌﻤﺎ ﻭﺃﺼﺢ ﻨﺎﺩﻤﺎ ﺃﺤﺏ ﺇﻟﻰ ﻤﻥ ﺃﻥ ﺃﺒﻴﺕ ﻗﺎﺌﻤﺎ ) ﻴﻌﻨﻰ‬

‫ﻤﺘﻬﺠﺩﺍ ﻓﻰ ﻗﻴﺎﻡ ﺍﻟﻠﻴل ( ﻭﺃﺼﺒﺢ ﻤﻌﺠﺒﺎ ‪ ،‬ﻭﻗﻴل ﻟﻌﺎﺌﺸﺔ ﺭﻀﻰ ﺍﷲ‬

‫ﻋﻨﻬﺎ ﻤﺘﻰ ﻴﻜﻭﻥ ﺍﻟﺭﺠل ﻤﺴﻴﺌﺎﹰ ؟ ﻗﺎل ‪ :‬ﺇﺫﺍ ﻅﻥ ﺃﻨﻪ ﻤﺤﺴﻥ !‪.‬‬

‫ﻭﺍﻟﻤﻌﺠﺏ ﺃﻋﻤﻰ ﻋﻥ ﺁﻓﺎﺕ ﻨﻔﺴﻪ ﻭﻋﻤﻠﻪ ‪.‬‬

‫ﻭﺍﻟﻌﻤل ﺇﺫﺍ ﻟﻡ ﻴﺘﻔﻘﺩﻩ ﺼﺎﺤﺒﻪ ﻀﺎﻉ ‪ ،‬ﻭﺇﻨﻤﺎ ﻴﺘﻔﻘﺩ ﻋﻤﻠﻪ ﻤﻥ ﻏﻠﺏ‬

‫ﻋﻠﻴﻪ ﺨﻭﻑ ﺍﷲ ﻭﺨﻭﻑ ﺫﻨﻭﺒﻪ ‪ ،‬ﻭﻻ ﻴﺭﻴﺩ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﻨﻔﺴﻪ‬

‫ﻭﺤﻤﺩﻫﺎ ﻭﺘﺯﻜﻴﺘﻬﺎ ‪ ،‬ﻭﺭﺒﻤﺎ ﺃﻋﺠﺏ ﺒﺭﺃﻴﻪ ﻭﻋﻘﻠﻪ ‪ ،‬ﻓﻴﺴﺘﻨﻜﻑ ﻋﻥ‬

‫ﺴﺅﺍل ﻏﻴﺭﻩ ‪ ،‬ﻭﻻ ﻴﺴﻤﻊ ﻨﺼﺢ ﻨﺎﺼﺢ ﻷﻨﻪ ﻴﻨﻅﺭ ﻟﻤﻥ ﺴﻭﺍﻩ ﺒﻨﻅﺭﺓ‬

‫ﺍﻹﺤﺘﻘﺎﺭ ‪ ،‬ﻨﺴﺄل ﺍﷲ ﺍﻟﺴﻼﻤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ‪.‬‬

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 ‫• ﺤﻜﻰ ﻋﻥ ﺤﻜﻴﻡ ﺃﻨﻪ ﺭﺃﻯ ﺭﺠﻼ ﻗﺩ ﺍﺸﺘﺭﻯ ﺩﺍﺭﺍﹰ‪ ،‬ﻭﺃﺭﺍﺩ ﺃﻥ‬

‫ﻴﻜﺘﺏ ﻋﻘﺩﻫﺎ ‪ ،‬ﻓﻘﺎل ﻟﻪ ‪:‬‬

‫ﻴﺎ ﺃﺨﻰ ﺇﻥ ﻗﺒﻠﺕ ﻭﺼﻴﺘﻰ ﺃﻭﺼﻴﺘﻙ ‪ ،‬ﻓﻘﺎل ﻨﻌﻡ ﻗل ﻴﺎ ﺴﻴﺩﻯ ‪،‬‬

‫ﻓﻘﺎل ﻟﻪ ‪ :‬ﻻ ﺘﺸﺘﺭ ﺩﺍﺭﺍﹰ ﺘﻔﻨﻰ ﻭﺘﺩﻉ ﺩﺍﺭﺍﹰ ﺘﺒﻘﻰ ‪ ،‬ﻓﻘﺎل ﻟﻪ ﻤﻥ ﻟﻰ‬

‫ﺒﻬﺎ ؟ ﻓﻘﺎل ﻟﻪ ﻫﻼ ﺍﺸﺘﺭﻴﺕ ﻤﻥ ﺍﷲ ﺩﺍﺭﺍﹰ ‪ :‬ﺩﺍﺭ ﺍﻟﺴﻼﻡ ﻭﻤﺠﺎﻭﺭﺓ‬

‫ﺍﻟﻜﺭﺍﻡ ‪ ،‬ﻟﺘﻨﺎل ﻓﻴﻬﺎ ﺍﻷﻤﺎﻥ ‪ ،‬ﻭﺘﺘﻨﻌﻡ ﺒﻨﻌﻴﻡ ﻻ ﻴﺩﺭﻙ ﺒﺎﻷﺜﻤﺎﻥ ؟‬

‫ﺩﺍﺭ ﻟﻬﺎ ﺃﺭﺒﻊ ﺤﺩﻭﺩ ‪ :‬ﺍﻷﻭل ﻤﻨﺎﺯل ﺍﻟﺨﺎﺌﻔﻴﻥ ‪ .‬ﻭﺍﻟﺜﺎﻨﻰ ﻤﻨﺎﺯل‬

‫ﺍﻟﻌﺎﺭﻓﻴﻥ ‪ .‬ﺍﻟﺜﺎﻟﺙ ﻤﻨﺎﺯل ﺍﻟﻤﺸﺘﺎﻗﻴﻥ ‪ .‬ﺍﻟﺭﺍﺒﻊ ﺭﻴﺎﺽ ﺍﻟﻤﺤﺒﻴﻥ ‪،‬‬

‫ﺩﺍﺭ ﺴﻘﻔﻬﺎ ﻋﺭﺵ ﺍﻟﺭﺤﻤﻥ ‪ ،‬ﻭﺒﺎﺒﻬﺎ ﺒﺎﺏ ﺍﻟﺭﻀﻭﺍﻥ ‪ ،‬ﻤﻜﺘﻭﺏ‬

‫ﻋﻠﻰ ﺒﺎﺒﻬﺎ ﺒﺎﻟﺨﻁ ﺍﻷﺯﻟﻰ ‪:‬‬

‫ﺃﺴﺴﺕ ﻭﻨﻌﻡ ﺩﺍﺭ ﺍﻟﻤﺘﻘﻴﻥ‬ ‫ﺩﺍﺭ ﺘﻘﻰ ﻭﺭﻀﻰ ﻋﻠﻴﻬﺎ‬

‫" ﺍﺩﺨﻠﻭﻫﺎ ﺒﺴﻼﻡ ﺁﻤﻨﻴﻥ "‬ ‫ﺜﻡ ﻨﺎﺩﻯ ﺍﻟﺤﻕ ﻤﻥ ﺃﺭﺠﺎﺌﻬﺎ‬

‫ﻓﺈﻥ ﺃﺭﺩﺕ ﻋﻘﺩ ﺸﺭﺍﺌﻬﺎ ﻗﻠﺕ ‪ :‬ﺃﻋﻭﺫ ﺒﺎﷲ ﻤﻥ ﺍﻟﺸﻴﻁﺎﻥ ﺍﻟﺭﺠﻴﻡ ‪.‬‬

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 ‫) ﺇﻥ ﺍﷲ ﺍﺸﺘﺭﻯ ﻤﻥ ﺍﻟﻤﺅﻤﻨﻴﻥ ﺃﻨﻔﺴﻬﻡ ﻭﺃﻤﻭﺍﻟﻬﻡ ﺒﺄﻥ ﻟﻬﻡ ﺍﻟﺠﻨﺔ (‬

‫‪.‬‬

‫ﻫﺫﺍ ﻤﺎ ﺍﺸﺘﺭﻯ ﺍﻟﻌﺒﺩ ﺍﻟﺜﻭﺍﺏ ﻤﻥ ﺍﻟﻤﻠﻙ ﺍﻟﻭﻫﺎﺏ ‪ ،‬ﺒﺜﻤﻥ ﻗﻴﻤﺘﻪ‬

‫ﺍﻟﺨﺭﻭﺝ ﻤﻥ ﺫل ﺍﻟﻤﻌﺎﺼﻰ ﺇﻟﻰ ﻋﺯ ﺍﻟﻁﺎﻋﺔ ‪ ،‬ﻭﻤﻥ ﺘﻌﺏ ﺍﻟﺤﺭﺹ‬

‫ﻭﺍﻟﻁﻤﻊ ﺇﻟﻰ ﺭﺍﺤﺔ ﺍﻟﺯﻫﺩ ﻭﺍﻟﻭﺭﻉ ‪ ،‬ﺸﻬﺩ ﺒﺫﻟﻙ ﻋﺩﻭل ﺍﻟﻘﻠﺏ‬

‫ﻭﺍﻟﻠﺴﺎﻥ ‪ ،‬ﻭﺼﺤﻴﺢ ﻤﺎ ﻨﺯل ﻤﻥ ﺍﻟﻘﺭﺀﺍﻥ ‪ ،‬ﻭﺒﺘﺎﺭﻴﺦ ﺤل ﻋﻘﺩﺓ‬

‫ﺍﻹﺼﺭﺍﺭ ﻤﻥ ﻭﻗﺕ ﺍﻹﻨﺎﺒﺔ ‪ ) :‬ﻭﻤﻥ ﺃﻭﻓﻰ ﺒﻌﻬﺩﻩ ﻤﻥ ﺍﷲ ( ‪.‬‬

‫ﻗﺎل ﻟﻪ ﻨﻌﻡ ‪ ،‬ﺜﻡ ﺘﺼﺩﻕ ﺒﻤﺎﻟﻪ ﺍ‪.‬ﻫـ‬

‫ﺜﻡ ﻤﻥ ﺼﺢ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﷲ ﻟﻡ ﻴﻀﻊ ﺸﻴﺌﺎﹰ ﻤﻥ ﺍﻷﻭﻗﺎﺕ ﻓﻰ ﻏﻴﺭ‬

‫ﻁﺎﻋﺔ ﻤﻭﻻﻩ ‪ ،‬ﻭ ﺍﷲ ﺘﻌﺎﻟﻰ ﻴﻌﻁﻴﻙ ﺍﻟﺜﻭﺍﺏ ﺤﺘﻰ ﻋﻠﻰ ﻗﻀﺎﺌﻙ‬

‫ﻟﺤﻭﺍﺌﺠﻙ ‪ ،‬ﻟﻭ ﻋﻤﻠﺘﻬﺎ ﺒﻨﻴﺔ ﺍﻟﺘﻘﻭﻯ ﻋﻠﻰ ﺍﻟﻁﺎﻋﺔ ﻭ ﺇﺭﻀﺎﺀ ﺍﷲ ﻭ‬

‫ﺍﺠﺘﻨﺎﺏ ﺍﻟﺤﺭﺍﻡ ‪ ،‬ﻓﺤﻕ ﺍﷲ ﺘﻌﺎﻟﻰ ﺃﻥ ﺘﻜﻭﻥ ﻟﻪ ﺤﻴﺎﺘﻙ ) ﻭ ﻤﺤﻴﺎﻯ‬

‫ﻭ ﻤﻤﺎﺘﻰ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻥ ( ﺴﻭﺭﺓ ﺍﻷﻨﻌﺎﻡ‬

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 ‫ﻓﻠﻭ ﻀﻴﻌﺕ ﻭﺍﺠﺒﺎ ﺨﺎﺼﺎ ﻗﺩ ﺘﺅﺩﻴﻪ ﻗﻀﺎﺀﺍ ‪ ...‬ﺃﻤﺎ ﻤﺎ ﻀﻴﻌﺕ ﻤﻥ‬

‫ﻋﻤﺭﻙ ﻓﻜﻴﻑ ﺘﻌﻭﻀﻪ ؟ ﻓﺈﻴﺎﻙ ﺇﻴﺎﻙ ﻭ ﻀﻴﺎﻉ ﺍﻟﻭﻗﺕ ﻓﻰ ﻤﻌﺼﻴﺔ‬

‫ﺃﻭ ﺇﺴﺭﺍﻑ ﻓﻰ ﻟﻬﻭ ﺒﺎﻁل ‪....‬‬

‫] ﻓﻬﻨﺎﻙ ﺤﻘﻭﻕ ﻓﻰ ﺍﻷﻭﻗﺎﺕ ‪ ،‬ﻓﻬﻰ ﺍﻟﻁﺎﻋﺔ ﺍﻟﺘﻰ ﻋﻴﻥ ﺍﷲ ﺘﻌﺎﻟﻰ‬

‫ﻟﻬﺎ ﻭﻗﺘﺎﹰ ﻤﺤﺩﻭﺩﺍﹰ ﻜﺎﻟﺴﻨﻥ ﺍﻟﻤﺅﻜﺩﺓ ‪ ،‬ﻭﻜﺫﻟﻙ ﺍﻟﺯﻜﺎﺓ ﻭﺍﻟﺼﻴﺎﻡ ‪ ،‬ﻟﻬﺎ‬

‫ﻭﻗﺕ ﻤﺤﺩﻭﺩ ﻓﻰ ﺍﻟﻌﺎﻡ ‪ ،‬ﻓﺈﺫﺍ ﺨﺭﺝ ﻭﻗﺘﻬﺎ ﺭﺒﻤﺎ ﺃﻤﻜﻥ ﻗﻀﺎﺅﻫﺎ )‬

‫ﻋﺩﺍ ﻤﺘﻌﻤﺩ ﺘﺭﻙ ﺍﻟﺼﻼﺓ ( ﻭﺇﻥ ﻜﺎﻥ ﻴﺴﻤﻰ ﺼﺎﺤﺒﻬﺎ ﻤﻔﺭﻁﺎ ؛ ﻟﻜﻥ‬

‫ﺒﻌﺽ ﺍﻟﺸﺭ ﺃﻫﻭﻥ ﻤﻥ ﺒﻌﺽ ‪.‬‬

‫ﻭﺃﻤﺎ ﺤﻘﻭﻕ ﺍﻷﻭﻗﺎﺕ ﺒﺄﻨﻔﺴﻬﺎ ‪ ،‬ﻓﻬﻰ ﻤﺭﺍﻗﺒﺔ ﺍﻟﺤﻕ ﺃﻭ ﻋﺒﺎﺩﺘﻪ ﻜﺄﻨﻪ‬

‫ﻴﺭﺍﻙ ‪ ،‬ﻜل ﻋﻠﻰ ﻗﺩﺭ ﻭﺴﻌﻪ ‪:‬‬

‫) ﻻ ﻴﻜﻠﻑ ﺍﷲ ﻨﻔﺴﺎﹰ ﺇﻻ ﻤﺎ ﺁﺘﺎﻫﺎ ( ‪.‬‬

‫ﻭﻫﺫﻩ ﺍﻟﺤﻘﻭﻕ ﺍﻟﻌﺎﻤﺔ ﺇﺫﺍ ﻓﺎﺕ ﻭﻗﺘﻬﺎ ﻻ ﻴﻤﻜﻥ ﻗﻀﺎﺅﻫﺎ ‪ ،‬ﺇﺫ ﺍﻟﻭﻗﺕ‬

‫ﺍﻟﺜﺎﻨﻰ ﻟﻪ ﺤﻕ ﻤﺨﺼﻭﺹ ﻻ ﻴﺴﻊ ﻏﻴﺭﻩ ‪ .‬ﻓﻤﺎ ﻤﻥ ﻟﺤﻅﺔ ﺇﻻ ﻭﻴﺠﺏ‬

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 ‫ﻋﻠﻴﻙ ﻓﻴﻬﺎ ﺃﻥ ﺘﻜﻭﻥ ﻋﺎﻤﻼ ﷲ ﻤﺸﺘﻐﻼ ﻓﻴﻬﺎ ﺒﻤﺎ ﻴﻭﺼﻠﻙ ﺇﻟﻰ ﻗﺭﺒﻪ‬

‫ﻭﺭﻀﺎﻩ ‪.‬‬

‫‪ ] :‬ﺇﺫ ﻤﺎ ﻤﻥ ﻭﻗﺕ ﻴﺭﺩ ﺇﻻ ﻭ ﻋﻠﻴﻙ ﻓﻴﻪ ﺤﻕ ﺠﺩﻴﺩ ﻭﺃﻤﺭ ﺃﻜﻴﺩ ‪،‬‬

‫ﻓﻜﻴﻑ ﺘﻘﻀﻰ ﻓﻴﻪ ﺤﻕ ﻏﻴﺭﻩ ﻭﺃﻨﺕ ﻟﻡ ﺘﻘﺽ ﺤﻕ ﺍﷲ ﻓﻴﻪ [ ‪.‬‬

‫ﻤﺎ ﻤﻥ ﻭﻗﺕ ﺃﻭ ﻟﺤﻅﺔ ﺘﺭﺩ ﻋﻠﻴﻙ ﺃﻴﻬﺎ ﺍﻟﻌﺒﺩ ﺇﻻ ﻭﷲ ﻋﻠﻴﻙ ﻓﻴﻬﺎ‬

‫ﺤﻕ ﺠﺩﻴﺩ ﻤﻥ ﺫﻜﺭ ﺃﻭ ﻓﻜﺭﺓ ﺃﻭ ﻨﻅﺭﺓ ﺃﻭ ﻤﻥ ﻤﺭﺍﻗﺒﺔ ﺃﻭ ﻤﻥ ﺨﺩﻤﺔ‬

‫ﺤﺴﻴﺔ ﺃﻭ ﻤﻌﻨﻭﻴﺔ ‪...‬ﺴﻭﺍﺀ ﻋﺒﺎﺩﺓ ﻤﺒﺎﺸﺭﺓ ﺃﻭ ﻋﺎﺩﺓ ﺘﺤﻭﻟﻬﺎ ﺍﻟﻨﻴﺔ‬

‫ﻟﻌﺒﺎﺩﺓ ‪ ...‬ﻭ ﺘﻠﻙ ﺃﻤﻭﺭ ﻻ ﺘﻌﻭﺽ ‪ ..‬ﻤﻥ ﻫﻨﺎ ﻜﺎﻥ ﻓﻀل ﻤﻥ ﻁﺎل‬

‫ﻋﻤﺭﻩ ﻭ ﺤﺴﻥ ﻋﻤﻠﻪ ‪ ،‬ﻓﻘﺩ ﺃﺩﻯ ﺤﻘﻭﻗﺎ ﻻ ﻓﺭﺼﺔ ﻟﺘﻌﻭﻴﻀﻬﺎ ‪...‬‬

‫ﻭ ﻫﻭ ﻴﺤﻀﺭ ﺍﻟﻨﻔﺤﺎﺕ ﻤﺜل ﻟﻴﻠﺔ ﺍﻟﻘﺩﺭ ﻭ ﻏﻴﺭﻫﺎ ‪ ،‬ﻓﻤﻨﺎﻓﺴﺘﻪ ﺸﺩﻴﺩﺓ‬

‫‪..‬‬

‫) ﻭ ﻓﻰ ﺫﻟﻙ ﻓﻠﻴﺘﻨﺎﻓﺱ ﺍﻟﻤﺘﻨﺎﻓﺴﻭﻥ (‬

‫*ﺃﻭﻗﺎﺕ ﺍﻟﻌﺒﺩ ﺃﺭﺒﻌﺔ ﻻ ﺨﺎﻤﺱ ﻟﻬﺎ ‪:‬‬

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 ‫ﻨﻌﻤﺔ ﺃﻭ ﺒﻠﻴﺔ ‪ ،‬ﻁﺎﻋﺔ ﺃﻭ ﻤﻌﺼﻴﺔ ‪ ،‬ﻭﷲ ﻋﻠﻰ ﻋﺒﺩﻩ ﻓﻰ ﻜل ﻭﻗﺕ‬

‫ﻤﻨﻬﺎ ﺤﻕ ؛ ﻓﻔﻰ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺸﻜﺭ ‪ ،‬ﻭﻓﻰ ﺍﻟﺒﻠﻴﺔ ﺍﻟﺼﺒﺭ ‪ ،‬ﻭﻓﻰ ﺍﻟﻁﺎﻋﺔ‬

‫ﺸﻬﻭﺩ ﺍﻟﻤﻨﺔ‪ ،‬ﻭﻓﻰ ﺍﻟﻤﻌﺼﻴﺔ ﺍﻟﻠﺠﺄ ﻭﺍﻹﻨﺎﺒﺔ ‪.‬‬

‫ﻭﺍﻋﻠﻡ ﺃﻥ ﺍﻟﻘﻴﺎﻡ ﺒﺤﻘﻭﻕ ﺍﻷﻭﻗﺎﺕ ﻋﻠﻰ ﺍﻟﺘﻤﺎﻡ ﻴﻜﺎﺩ ﺃﻥ ﻴﻜﻭﻥ ﻤﺘﻌﺫﺭﺍﹰ‬

‫ﻓﻰ ﺤﻕ ﺍﻟﺒﺸﺭ ‪ ،‬ﺒل ﺤﺘﻰ ﻋﺩ ﺍﻟﻨﻌﻡ ﺍﻟﻤﻭﺠﺒﺔ ﻟﻠﺸﻜﺭ ‪ ،‬ﻤﺠﺭﺩ‬

‫ﻋﺩﻫﺎ ﻭ ﻤﻌﺭﻓﺔ ﻋﺩﺩﻫﺎ ﻻ ﺘﺴﺘﻁﻴﻌﻪ ‪ ،‬ﻗﺎل ﺘﻌﺎﻟﻰ ) ﻭ ﺇﻥ ﺘﻌﺩﻭﺍ‬

‫ﻨﻌﻤﺔ ﺍﷲ ﻻ ﺘﺤﺼﻭﻫﺎ ( ‪ .‬ﻓﺎﻟﺤﻤﺩ ﷲ ﺃﻥ ﺘﻘﺒل ﻤﻨﺎ ﺍﻟﻌﻤل ﺍﻟﻘﻠﻴل ‪ ،‬ﻭ‬

‫ﺠﺯﻯ ﻋﻠﻴﻪ ﺍﻟﺜﻭﺍﺏ ﺍﻟﺠﺯﻴل ‪..‬‬

‫*ﻤﻥ ﺃﺤﺏ ﺍﷲ ﻟﻡ ﻴﺴﺘﻌﻤل ﺠﻭﺍﺭﺤﻪ ﺇﻻ ﻓﻴﻤﺎ ﻴﻭﺍﻓﻕ ﻤﺤﺒﻭﺒﻪ ‪،‬‬

‫ﻭﺃﻨﻔﺎﺴﻪ ﻤﺤﻔﻭﻅﺔ ﺒﺎﻟﻁﺎﻋﺔ ‪ ،‬ﻭ ﺇﻥ ﺴﻘﻁ ﻓﻰ ﻤﻌﺼﻴﺔ ﺘﺎﺏ ﻤﻥ‬

‫ﻓﻭﺭﻩ ﻭ ﻟﻡ ﻴﺼﺭ ‪ ،‬ﻭﻟﻭ ﻋﻠﻡ ﺃﻨﻪ ﺤﻴل ﺒﻴﻨﻪ ﻭﺒﻴﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻻﺨﺘﺎﺭ‬

‫ﻓﺭﺍﻕ ﺍﻟﺩﻨﻴﺎ ﻤﻥ ﺴﺎﻋﺘﻪ ‪ ،‬ﻷﻥ ﺍﻟﻁﺎﻋﺔ ﻗﺩ ﺼﺎﺭﺕ ﻏﺫﺍﺀ ﺃﺭﻭﺍﺤﻬﻡ ‪،‬‬

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 ‫ﻓﺈﻥ ﻓﺎﺭﻗﻭﻫﺎ ﻤﺎﺘﻭﺍ ‪ ،‬ﻭ ﻨﻌﻠﻡ ﻗﺼﺔ ﺍﻟﺼﺤﺎﺒﻰ ﺍﻟﺫﻯ ﻗﺎل ‪ :‬ﺍﻟﺤﻤﺩ ﷲ‬

‫ﺃﻨﻪ ﻟﻡ ﻴﻜﺘﺏ ﻋﻠﻴﻨﺎ ﺃﻥ ﻨﻘﺘل ﺃﻨﻔﺴﻨﺎ ‪ ،‬ﻭ ﻟﻭ ﻜﺘﺏ ﻋﻠﻴﻨﺎ ﻟﻔﻌﻠﻨﺎ‬

‫‪....‬ﻓﻬﻭ ﻻ ﻴﻘﺒل ﺃﻥ ﻴﺤﻴﺎ ﻭ ﻫﻭ ﻴﻌﺼﻰ ﺃﻤﺭ ﺍﷲ ‪..‬ﻓﻠﻥ ﻴﺴﺘﻤﺭﺉ‬

‫ﺴﺎﻋﺘﻬﺎ ﻁﻌﺎﻤﺎ ﻭ ﻻ ﺸﺭﺍﺒﺎ ﻭ ﻻ ﻨﻔﺴﺎ ﻤﻥ ﻫﻭﺍﺀ ‪...‬ﻜﻤﺎ ﺨﺭﺝ‬

‫ﺍﻟﺼﺤﺎﺒﺔ ﻟﻠﺠﻬﺎﺩ ﻤﻀﺤﻴﻥ ﺒﺄﻨﻔﺴﻬﻡ ‪ ،‬ﻭ ﻟﻡ ﻴﻘﺒﻠﻭﺍ ﺃﻥ ﻴﺘﺨﻠﻔﻭﺍ ﻋﻥ‬

‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺴﻠﻡ ‪..‬ﻓﺎﻹﻴﻤﺎﻥ ﺤﺭﻴﺔ ﺃﻏﻠﻰ ﻤﻥ‬

‫ﺍﻟﺤﻴﺎﺓ ‪...‬ﺍﻟﺤﺭﻴﺔ ﻫﻰ ﺍﻟﻘﺭﺏ ﻤﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ‪..‬ﻫﻰ ﺍﻟﺘﺤﺭﺭ ﻤﻥ ﺃﺴﺭ‬

‫ﺍﻟﺸﻴﻁﺎﻥ ﻭ ﺍﻟﻨﻔﺱ ﻭ ﺍﻷﺭﺽ ‪..‬ﺍﻟﺘﻐﻠﺏ ﻋﻠﻰ ﺍﻷﻟﻡ ﻭ ﺍﻟﻜﺴل ﻭ‬

‫ﺍﻟﻀﻌﻑ ‪....‬‬

‫*ﺘﻀﻴﻴﻊ ﺤﻘﻭﻕ ﺍﻷﻭﻗﺎﺕ ﻫﻭ ﺘﻀﻴﻴﻊ ﻟﻠﻌﻤﺭ ﺍﻟﺫﻯ ﻫﻭ ﺃﻨﺩﺭ ﻭ ﺃﻏﻠﻰ‬

‫ﺸﺊ ‪.‬‬

‫] ﻤﺎ ﻓﺎﺕ ﻤﻥ ﻋﻤﺭﻙ ﻻ ﻋﻭﺽ ﻟﻪ ‪ ،‬ﻭﻤﺎ ﺤﺼل ﻟﻙ ﻤﻨﻪ ﻻ ﻗﻴﻤﺔ‬

‫ﻟﻪ [ ‪.‬‬

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 ‫ﻋﻤﺭ ﺍﻟﻤﺅﻤﻥ ﻫﻭ ﺭﺃﺱ ﻤﺎﻟﻪ ‪ ،‬ﻭﻓﻴﻪ ﺭﺒﺤﻪ ﻭﺨﺴﺭﺍﻨﻪ ؛ ﻓﻤﻥ ﺸﺩ‬

‫ﻴﺩﻩ ﻋﻠﻴﻪ ﻜﺎﻥ ﻤﻥ ﺍﻟﻔﺎﺌﺯﻴﻥ ‪ ،‬ﻭﻤﻥ ﻀﻴﻌﻪ ﻓﻰ ﺍﻟﺒﻁﺎﻟﺔ ﻭﺍﻟﺘﻘﺼﻴﺭ‬

‫ﻜﺎﻥ ﻤﻥ ﺍﻟﺨﺎﺴﺭﻴﻥ ‪ ،‬ﻓﻤﺎ ﻓﺎﺕ ﻤﻨﻪ ﻓﻰ ﻏﻴﺭ ﻁﺎﻋﺔ ﺭﺒﻪ ﻻ ﻋﻭﺽ‬

‫ﻟﻪ ‪ ،‬ﺇﺫ ﻤﺎ ﺫﻫﺏ ﻻ ﻴﺭﺠﻊ ﺃﺒﺩﺍﹰ ‪ ،‬ﻭﻤﺎ ﺤﺼل ﻟﻙ ﻤﻨﻪ ﻻ ﻗﻴﻤﺔ ﻟﻪ ﺘﻔﻰ‬

‫ﺒﻘﺩﺭﻩ ‪ ،‬ﺇﺫ ﻟﻭ ﺍﺸﺘﺭﻴﺕ ﺴﺎﻋﺔ ﻤﻨﻪ ﺒﻤلﺀ ﺍﻷﺭﺽ ﺫﻫﺒﺎﹰ ﻟﻜﺎﻥ ﻨﺯﺭﺍﹰ‬

‫ﻓﻰ ﺤﻘﻪ ‪ ،‬ﻷﻥ ﺴﺎﻋﺔ ﻤﻨﻪ ﺘﺫﻜﺭ ﺍﷲ ﻓﻴﻬﺎ ﺘﻨﺎل ﺒﺫﻟﻙ ﻤﻠﻜﺎﹰ ﻜﺒﻴﺭﺍﹰ‬

‫ﻭﻨﻌﻴﻤﺎ ﻤﻘﻴﻤﺎ ‪ ،‬ﻟﻭ ﺒﻴﻌﺕ ﺍﻟﺩﻨﻴﺎ ﺒﺤﺫﺍﻓﻴﺭﻫﺎ ﻤﺎ ﺒﻠﻐﺕ ﻤﻨﻪ ﻋﺸﺭ‬

‫ﺍﻟﻌﺸﺭ ‪ ،‬ﻭﻷﺠل ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﺍﺸﺘﺩﺕ ﻤﺤﺎﻓﻅﺔ ﺍﻟﺴﻠﻑ ﺍﻟﺼﺎﻟﺢ ﻋﻠﻰ‬

‫ﺍﻷﻭﻗﺎﺕ ﻭﺒﺫﻟﻭﺍ ﻤﺠﻬﻭﺩﻫﻡ ﻓﻰ ﺍﻏﺘﻨﺎﻡ ﺍﻟﺴﺎﻋﺎﺕ ‪ ،‬ﻭﻟﻡ ﻴﻘﻨﻌﻭﺍ ﻤﻥ‬

‫ﺃﻨﻔﺴﻬﻡ ﺇﻻ ﺒﺎﻟﺠﺩ ﻭﺍﻟﺘﺸﻤﻴﺭ ‪ ،‬ﻭﻟﻡ ﻴﺴﻤﺤﻭﺍ ﻟﻬﺎ ﻓﻰ ﺍﻟﺭﺍﺤﺔ‬

‫ﻭﺍﻟﺒﻁﺎﻟﺔ ﺒﻘﻠﻴل ﻭﻻ ﻜﺜﻴﺭ ‪.‬‬

‫ﻭﻓﻰ ﺍﻟﺤﺩﻴﺙ ﻋﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﻻ ﺘﺄﺘﻰ‬

‫ﻋﻠﻰ ﺍﻟﻌﺒﺩ ﺴﺎﻋﺔ ﻻ ﻴﺫﻜﺭ ﺍﷲ ﻓﻴﻬﺎ ﺇﻻ ﻜﺎﻨﺕ ﻋﻠﻴﻪ ﺤﺴﺭﺓ ﻴﻭﻡ‬

‫ﺍﻟﻘﻴﺎﻤﺔ " ‪.‬‬

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 ‫ﺍﻭ ﻜﻤﺎ ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ‪.‬‬

‫ﻓﺎﻏﺘﻨﻡ ﻤﺎ ﺒﻘﻰ ‪ ،‬ﻓﻬﻭ ﺃﺜﻤﻥ ﻤﺎ ﺘﻤﻠﻙ ‪ ،‬ﻓﻘﺩ ﺘﻌﻭﺽ ﺸﻴﺌﺎ ﻤﻤﺎ ﻓﺎﺘﻙ‬

‫ﻗﺎل ﺴﻴﺩﻨﺎ ﻋﻠﻰ ﻜﺭﻡ ﺍﷲ ﻭﺠﻬﻪ ‪ :‬ﺒﻘﻴﺔ ﻋﻤﺭ ﺍﻟﻌﺒﺩ ﻤﺎ ﻟﻬﺎ ﺜﻤﻥ ‪،‬‬

‫ﻴﺩﺭﻙ ﺒﻬﺎ ﻤﺎ ﻓﺎﺕ ﻭﻴﺤﻴﻲ ﺒﻬﺎ ﻤﺎ ﻤﺎﺕ ‪.‬‬

‫ﻓﻘﺩ ﺘﺩﺭﻙ ﻤﻘﺎﻡ ﺍﻹﺤﺴﺎﻥ ﻭ ﻗﺩ ﻴﺤﻴﻰ ﻗﻠﺒﻙ ﺍﻟﻤﻴﺕ ‪ ،‬ﻗﺩ ﺘﺴﺘﺤﻕ‬

‫ﺍﻟﺠﻨﺔ ﺒﻌﺩ ﺃﻥ ﺒﻌﺩﺕ ﻋﻨﻬﺎ ‪..‬‬

‫ﻭﻗﺎل ﺍﻟﺠﻨﻴﺩ ‪:‬‬

‫ﺍﻟﻭﻗﺕ ﺇﺫﺍ ﻓﺎﺕ ﻻ ﻴﺴﺘﺩﺭﻙ ‪ ،‬ﻭﻟﻴﺱ ﺸﺊ ﺃﻋﺯ ﻤﻥ ﺍﻟﻭﻗﺕ ‪ ،‬ﻭﻓﻰ‬

‫ﻤﻌﻨﺎﻩ ﻗﻴل ‪:‬‬

‫ﺤﺫﺭ ﺍﻟﻨﻔﺱ ﺤﺴﺭﺓ ﺍﻟﻤﺴﺒﻭﻕ‬ ‫ﺍﻟﺴﺒﺎﻕ ﻗﺒﻭﻻ ﻭﻓﻌﻼ‬

‫ﻭﻗﺎل ﺍﻟﺤﺴﻥ ﺍﻟﺒﺼﺭﻯ ‪:‬‬

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 ‫" ﺃﺩﺭﻜﺕ ﺃﻗﻭﺍﻤﺎﹰ ﻜﺎﻨﻭﺍ ﻋﻠﻰ ﺃﻨﻔﺎﺴﻬﻡ ﻭﺃﻭﻗﺎﺘﻬﻡ ﺃﺸﺩ ﺤﻔﻅﺎﹰ ﻭﺃﺤﺭﺹ‬

‫ﺸﻔﻘﺔ ﻤﻨﻜﻡ ﻋﻠﻰ ﺩﻨﺎﻨﻴﺭﻜﻡ ﻭﺩﺭﺍﻫﻤﻜﻡ ‪ ،‬ﻜﻤﺎ ﻻ ﻴﺨﺭﺝ ﺃﺤﺩﻜﻡ ﺩﺭﻫﻤﻪ‬

‫ﻭﻻ ﺩﻴﻨﺎﺭﻩ ﺇﻻ ﻓﻰ ﻭﺭﻭﺩ ﻤﻨﻔﻌﺔ ﻭﺍﺴﺘﺠﻼﺏ ﻓﺎﺌﺩﺓ ‪ ،‬ﻜﺫﻟﻙ ﻜﺎﻨﻭﺍ ﻻ‬

‫ﻴﻀﻴﻌﻭﻥ ﻨﻔﺴﺎﹰ ﻤﻥ ﺃﻨﻔﺎﺴﻬﻡ ﻓﻰ ﻏﻴﺭ ﻁﺎﻋﺔ ﺃﺒﺩﺍﹰ " ‪.‬‬

‫ﻜﺎﻥ ﺒﻌﺽ ﺍﻟﺴﻠﻑ ﻴﻘﻭل ﻟﺯﻭﺠﺘﻪ ‪:‬‬

‫ﺇﺫﺍ ﺼﻨﻌﺕ ﻁﻌﺎﻤﺎﹰ ﻓﻤﻴﻌﻴﻪ ‪ :‬ﺃﻯ ﺍﺠﻌﻠﻴﻪ ﻤﺎﺌﻌﺎﹰ ﺨﻔﻴﻔﺎﹰ ‪ ،‬ﻓﺈﻥ ﺒﻴﻥ‬

‫ﺍﻟﻤﺎﺌﻊ ﻭﺍﻟﻴﺎﺒﺱ ﺨﻤﺴﻴﻥ ﺘﺴﺒﻴﺤﺔ ‪.‬‬

‫ﻭ ﺭﺃﻴﻨﺎ ﺒﻌﺽ ﺍﻟﻁﻼﺏ ﻓﻰ ﺃﻴﺎﻡ ﺍﻹﺨﺘﺒﺎﺭﺍﺕ ﻴﻀﻌﻭﻥ ﺍﻟﻜﺘﺎﺏ ﺃﻤﺎﻤﻬﻡ‬

‫ﻭ ﻫﻡ ﻴﺄﻜﻠﻭﻥ ‪ ،‬ﻭ ﻴﻨﺘﻬﻭﻥ ﻤﻥ ﻁﻌﺎﻤﻬﻡ ﻓﻌﻼ ﺒﺴﺭﻋﺔ ‪ ...‬ﻓﺤﺴﺎﺴﻴﺔ‬

‫ﺍﻟﺴﻠﻑ ﺠﻌﻠﺕ ﺍﻫﺘﻤﺎﻤﻬﻡ ﺒﺎﻟﻐﻴﺏ ﻤﺜل ﺍﻫﺘﻤﺎﻡ ﻗﻭﻤﻨﺎ ﺒﻌﺎﻟﻡ ﺍﻟﺸﻬﺎﺩﺓ‬

‫‪..‬‬

‫* ﻭﻜﺄﻥ ﺴﺎﻋﺎﺕ ﺍﻟﻠﻴل ﻭﺍﻟﻨﻬﺎﺭ ﺃﺭﺒﻊ ﻭﻋﺸﺭﻭﻥ ﺴﺎﻋﺔ ‪ ،‬ﺘﺒﻌﺙ ﻴﻭﻡ‬

‫ﺍﻟﻘﻴﺎﻤﺔ ﺨﺯﺍﺌﻥ ﻤﺼﻔﻭﻓﺔ ﺃﺭﺒﻌﺎ ﻭﻋﺸﺭﻴﻥ ﺨﺯﺍﻨﺔ ؛ ﻓﻤﻥ ﻜﺎﻥ ﻋﻤﺭﻫﺎ‬

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 ‫ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﺒﻁﺎﻋﺔ ﺍﷲ ﺭﺁﻫﺎ ﺨﺯﺍﺌﻥ ﻤﻌﻤﻭﺭﺓ ﺒﺎﻟﻨﻌﻴﻡ ‪ ،‬ﻭﻤﻥ ﻜﺎﻥ‬

‫ﻀﻴﻌﻬﺎ ﺭﺁﻫﺎ ﺨﺯﺍﺌﻥ ﻓﺎﺭﻏﺔ ﺨﺎﻭﻴﺔ ‪ ،‬ﻓﻴﺘﺤﺴﺭ ﻋﻠﻴﻬﺎ ﻭﻴﻨﺩﻡ ‪...‬‬

‫ﻓﻠﻭ ﺃﺭﺩﺕ ﺃﻥ ﺘﺸﺎﺭﻙ ﺃﻫل ﺍﻟﺠﻨﺔ ﻓﻰ ﻨﻌﻴﻤﻬﻡ ﻓﺸﻤﺭ ﻭ ﺍﺠﺘﻬﺩ ‪ ،‬ﻭ‬

‫ﻟﻭ ﺃﺭﺩﺕ ﺃﻥ ﺘﻜﻭﻥ ﻤﻊ ﺃﻫل ﺍﻟﺩﺭﺠﺎﺕ ﺍﻟﻌﻠﻰ ﺍﻟﺫﻴﻥ ﻴﺴﻁﻊ ﻟﻬﻡ ﻨﻭﺭ‬

‫ﻤﻥ ﻓﻭﻕ ﻤﻨﺎﺯل ﻏﻴﺭﻫﻡ ﻤﻥ ﺃﻫل ﺍﻟﺠﻨﺔ ‪ ،‬ﻴﺭﻭﻨﻬﻡ ﻜﻤﺎ ﻴﺭﻯ‬

‫ﺍﻟﻜﻭﻜﺏ ﺍﻟﺩﺭﻯ ﻓﻰ ﺃﻓﻕ ﺍﻟﺴﻤﺎﺀ ‪ ،‬ﻭﻗﺩ ﻓﻀﻠﻭﺍ ﻋﻠﻴﻬﻡ ﻓﻰ ﺍﻷﻨﻭﺍﺭ‬

‫ﻭﺍﻟﺠﻤﺎل ﻭﺍﻟﻨﻌﻴﻡ ‪،‬‬

‫ﻓﻬﺅﻻﺀ ﻜﺎﻨﻭﺍ ﻴﺼﻠﻭﻥ ﻭﻴﺼﻭﻤﻭﻥ ‪ ،‬ﻭ ﻴﺠﻭﻋﻭﻥ ﺤﻴﻥ ﺍﻟﻨﺎﺱ‬

‫ﻴﺸﺒﻌﻭﻥ ‪ ،‬ﻭﻴﻌﻁﺸﻭﻥ ﺤﻴﻥ ﻴﺭﻭﻭﻥ ‪ ،‬ﻭﻴﺫﻜﺭﻭﻥ ﺤﻴﻥ ﻴﻨﺴﻭﻥ ‪،‬‬

‫ﻭﻴﺒﻜﻭﻥ ﺤﻴﻥ ﻴﻀﺤﻜﻭﻥ ‪ ،‬ﻭﻴﻘﻭﻤﻭﻥ ﺤﻴﻥ ﻴﻨﺎﻤﻭﻥ ‪ ،‬ﻭﻴﺨﺎﻓﻭﻥ ﺤﻴﻥ‬

‫ﻴﺄﻤﻨﻭﻥ ‪ ،‬ﻭ ﻴﺨﺭﺠﻭﻥ ﺤﻴﻥ ﻴﻘﻌﺩﻭﻥ ‪...‬‬

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 ‫ﻭﻤﻤﺎ ﻴﻌﻴﻥ ﻋﻠﻰ ﺤﻔﻅ ﺍﻷﻭﻗﺎﺕ ﻭﺍﺘﺼﺎل ﺍﻟﻁﺎﻋﺎﺕ ‪ ،‬ﺍﻟﺯﻫﺩ ﻓﻰ‬

‫ﺍﻟﻭﺭﻯ ﻭ ﻤﺤﺒﺔ ﺍﻟﻤﻭﻟﻰ ﺃﻜﺜﺭ ﻤﻥ ﻜل ﺸﺊ ‪ ،‬ﻓﺈﻥ ﻤﻥ ﺃﺤﺏ ﺸﻴﺌﺎﹰ‬

‫ﺃﻜﺜﺭ ﻤﻥ ﺫﻜﺭﻩ ‪ ،‬ﻭﺨﺩﻤﻪ ﻭﺨﻀﻊ ﻟﻪ ‪ ،‬ﻭﻜﺎﻥ ﻋﺒﺩﺍﹰ ﺤﻘﻴﻘﺔ ﻟﻪ ‪.‬‬

‫‪ ] :‬ﻤﺎ ﺃﺤﺒﺒﺕ ﺸﻴﺌﺎﹰ ﻓﻭﻕ ﻏﻴﺭﻩ ﺇﻻ ﻜﻨﺕ ﻟﻪ ﻋﺒﺩﺍﹰ ‪ ،‬ﻭﻫﻭ ﻻ ﻴﺤﺏ ﺃﻥ‬

‫ﺘﻜﻭﻥ ﻟﻐﻴﺭﻩ ﻋﺒﺩﺍﹰ [ ‪.‬‬

‫ﺍﻟﻘﻠﺏ ﺇﺫﺍ ﺃﺤﺏ ﺸﻴﺌﺎﹰ ﺃﺸﺩ ﻤﻥ ﻏﻴﺭﻩ ﺃﻗﺒل ﺇﻟﻴﻪ ﻭﺨﻀﻊ ﻟﻪ ‪،‬‬

‫ﻭﺃﻁﺎﻋﻪ ﻓﻰ ﻜل ﻤﺎ ﻴﺄﻤﺭﻩ ‪.‬‬

‫ﺇﻥ ﺍﻟﻤﺤﺏ ﻟﻤﻥ ﻴﺤﺏ ﻤﻁﻴﻊ‬

‫ﻭﻫﺫﻩ ﺤﻘﻴﻘﺔ ﺍﻟﻌﺒﻭﺩﻴﺔ ‪ :‬ﺍﻟﺨﻀﻭﻉ ﻭﺍﻟﻁﺎﻋﺔ ‪ ،‬ﻭﻟﻴﺱ ﻟﻠﻘﻠﺏ ﺇﻻ‬

‫ﻭﺠﻬﺔ ﻭﺍﺤﺩﺓ ّ‪ ،‬ﻭﻟﻴﺱ ﻟﻺﻨﺴﺎﻥ ﺇﻻ ﺸﻌﻭﺭ ﻭﺍﺤﺩ ﻭ ﻋﻘل ﻭﺍﺤﺩ ﻭ‬

‫ﺭﻭﺡ ﻭﺍﺤﺩﺓ ﻓﻼﺒﺩ ﻤﻥ ﺤﺏ ﻭﺍﺤﺩ ﻤﺴﻴﻁﺭ ﻗﺎﺌﺩ ‪.‬‬

‫ﻭﺇﺫﺍ ﻜﺎﻥ ﻟﻠﻘﻠﺏ ﻭﺠﻬﺔ ﻭﺍﺤﺩﺓ ‪ ،‬ﻓﻤﻬﻤﺎ ﺃﻗﺒل ﺒﻬﺎ ﻋﻠﻰ ﻤﻭﻻﻩ‬

‫ﺃﻋﺭﺽ ﻋﻤﺎ ﺴﻭﺍﻩ ﻭﻜﺎﻥ ﻋﺒﺩﺍﹰ ﻟﻪ ﺤﻘﻴﻘﺔ ‪ ،‬ﻭﺇﺫﺍ ﺃﻗﺒل ﻋﻠﻰ ﻫﻭﺍﻩ‬

‫ﺃﻋﺭﺽ ﻗﻁﻌﺎﹰ ﻋﻥ ﻤﻭﻻﻩ ﻭﻜﺎﻥ ﻋﺒﺩﺍﹰ ﻟﺴﻭﺍﻩ ‪ ،‬ﻭﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻻ‬

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 ‫ﻴﺭﻀﻰ ﻟﻌﺒﺩﻩ ﺃﻥ ﻴﻜﻭﻥ ﻋﺒﺩﺍﹰ ﻟﻐﻴﺭﻩ ‪ .‬ﻗﺎل ﺘﻌﺎﻟﻰ ﻓﻰ ﺫﻡ ﻤﻥ ﻜﺎﻥ‬

‫ﻋﺒﺩﺍﹰ ﻟﻬﻭﺍﻩ ‪ ) :‬ﺃﻓﺭﺃﻴﺕ ﻤﻥ ﺍﺘﺨﺫ ﺇﻟﻬﻪ ﻫﻭﺍﻩ ﻭﺃﻀﻠﻪ ﺍﷲ ﻋﻠﻰ ﻋﻠﻡ‬

‫ﻭﺨﺘﻡ ﻋﻠﻰ ﺴﻤﻌﻪ ﻭﻗﻠﺒﻪ ﻭﺠﻌل ﻋﻠﻰ ﺒﺼﺭﻩ ﻏﺸﺎﻭﺓ ﻓﻤﻥ ﻴﻬﺩﻴﻪ ﻤﻥ‬

‫ﺒﻌﺩ ﺍﷲ ( ‪.‬‬

‫ﺜﻡ ﻨﺭﺠﻊ ﺇﻟﻰ ﻤﺎ ﻜﻨﺎ ﻓﻴﻪ ﻤﻥ ﻁﻠﺏ ﺍﻟﻌﺒﻭﺩﻴﺔ ﷲ ‪ ،‬ﻭﺍﻟﺤﺭﻴﺔ ﻤﻤﺎ‬

‫ﺴﻭﺍﻩ ‪ .‬ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪ " :‬ﺘﻌﺱ ﻋﺒﺩ ﺍﻟﺩﻴﻨﺎﺭ ﻭﺍﻟﺩﺭﻫﻡ‬

‫ﻭﺍﻟﻘﻁﻴﻔﺔ ‪ ،‬ﺘﻌﺱ ﻭﺍﻨﺘﻜﺱ ‪ ،‬ﻭﺇﺫﺍ ﺸﻴﻙ ﻓﻼ ﺍﻨﺘﻘﺵ "‪.‬‬

‫ﻭﻗﻴل ﻟﻠﺠﻨﻴﺩ ‪ :‬ﻤﻥ ﺍﻟﻌﺒﺩ ؟ ﻗﺎل ‪ :‬ﻤﻥ ﺒﻘﻰ ﻓﻰ ﻗﻠﺒﻪ ﺃﺩﻨﻰ ﻋﻼﻗﺔ‬

‫ﻏﻴﺭ ﺍﷲ ‪ ،‬ﻷﻥ ﺍﻟﻤﻜﺎﺘﺏ ﻋﺒﺩ ﻤﺎ ﺒﻘﻰ ﻋﻠﻴﻪ ﺩﺭﻫﻡ ‪ .‬ﻗﻴل ﻟﻪ ‪ :‬ﻤﻥ‬

‫ﺍﻟﺤﺭ ؟ ﻗﺎل ‪ :‬ﻤﻥ ﺘﺨﻠﺹ ﻤﻥ ﺭﻕ ﻁﺒﻌﻪ ‪ ،‬ﻭﺍﺴﺘﻨﻘﺫ ﻗﻠﺒﻪ ﻤﻥ‬

‫ﺸﻬﻭﺍﺕ ﻨﻔﺴﻪ ‪.‬‬

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 ‫• ﻻ ﺘﺒﻕ ﻓﻰ ﻗﻠﺒﻙ ﺍﻟﺘﻔﺎﺘﺎ ﻟﻐﻴﺭ ﺍﷲ ‪.‬‬

‫ﻓﻬﻭ ﻴﻔﺴﺩ ﺍﻟﻁﺎﻋﺔ ﻭ ﻴﺸﺘﺕ ﺍﻟﺘﻔﻜﻴﺭ ‪...‬‬

‫ﻷﻥ ﺍﻷﻋﻤﺎل ﺍﻟﻅﺎﻫﺭﺓ ﺇﻥ ﻟﻡ ﻴﻭﺍﻓﻘﻬﺎ ﺍﻟﻘﻠﺏ ﻜﺎﻨﺕ ﺃﺸﺒﺎﺤﺎ ﺨﺎﻭﻴﺔ‬

‫‪ ،‬ﻭﺒﺎﷲ ﺍﻟﺘﻭﻓﻴﻕ ‪ ،‬ﻭ ﺍﻟﺘﻔﻜﻴﺭ ﺒﺎﻟﺤﺒﻴﺒﺔ ﻭ ﺍﻟﻤﺎل ﻭ ﺍﻟﻭﻟﺩ ﻭ‬

‫ﺍﻷﻤﻨﻴﺎﺕ ﻴﺸﻐل ﺍﻟﺒﺎل ‪ ،‬ﻓﻴﻀﻴﻊ ﺍﻟﻌﻤﺭ ﺒﻌﻴﺩﺍ ﻋﻥ ﺍﻟﻐﺎﻴﺔ ﺍﻟﻜﺒﺭﻯ‬

‫‪....‬‬

‫ﻭﺍﻋﻠﻡ ﺃﻥ ﻤﻥ ﺘﺨﻠﺹ ﻤﻥ ﺭﻕ ﻁﺒﻌﻪ ﻭﺍﺴﺘﻨﻘﺫ ﻤﻥ ﺃﺴﺭ ﻨﻔﺴﻪ ﻓﻘﺩ‬

‫ﺼﺩﻕ ﻓﻰ ﻤﺤﺒﺔ ﺭﺒﻪ ‪ ،‬ﻓﺄﻭل ﺍﻟﻤﺤﺒﺔ ﻭﺒﺩﺍﻴﺘﻬﺎ ﻤﻼﺯﻤﺔ ﺍﻤﺘﺜﺎل‬

‫ﺍﻷﻤﺭ ﻭﺍﺠﺘﻨﺎﺏ ﺍﻟﻨﻬﻰ ‪.‬‬

‫ﻗﺎل ﺘﻌﺎﻟﻰ ‪ ) :‬ﻗل ﺇﻥ ﻜﻨﺘﻡ ﺘﺤﺒﻭﻥ ﺍﷲ ﻓﺎﺘﺒﻌﻭﻨﻰ ﻴﺤﺒﺒﻜﻡ ﺍﷲ ( ‪.‬‬

‫ﺜﻡ ﻟﻬﺞ ﺍﻟﻠﺴﺎﻥ ﺒﺎﻟﺫﻜﺭ ‪ ،‬ﻭﺘﻌﻠﻕ ﺍﻟﻘﻠﺏ ﺒﺎﻟﻤﺤﺒﻭﺏ ﺍﻷﻋﻅﻡ ﺴﺒﺤﺎﻨﻪ‬

‫ﻭ ﺘﻌﺎﻟﻰ ‪ ،‬ﻭﺘﺼل ﺍﻟﻤﺤﺒﺔ ﺒﺎﻟﻌﺒﺩ ﻭ ﺍﻟﺘﻘﺭﺏ ﷲ ﺘﻌﺎﻟﻰ ﺒﺎﻟﻨﻭﺍﻓل ﻟﺤﺏ‬

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 ‫ﺍﷲ ﺘﻌﺎﻟﻰ ﻟﻪ ‪ )،‬ﻭ ﻻ ﻴﺯﺍل ﻋﺒﺩﻯ ﻴﺘﻘﺭﺏ ﺇﻟﻰ ﺒﺎﻟﻨﻭﺍﻓل ﺤﺘﻰ ﺃﺤﺒﻪ (‬

‫ﻭ ﻫﻰ ﺩﺭﺠﺔ ﻻ ﺘﺩﺭﻙ ﺒﺎﻟﻌﺒﺎﺭﺓ ‪ ،‬ﻭﻻ ﺘﻠﺤﻘﻬﺎ ﺍﻹﺸﺎﺭﺓ ‪.‬‬

‫ﻭﻓﻰ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻗﻴل ‪:‬‬

‫ﺤﺒﻴﺏ ﻟﻘﻠﺏ ﻏﺎﺏ ﻋﻥ ﺴﻭﺀ‬ ‫ﻓﻠﻡ ﻴﺒﻕ ﺇﻻ ﺍﷲ ﻻ ﺭﺏ ﻏﻴﺭﻩ‬

‫ﻤﻘﺼﺩ‬

‫ﻭﺨﺎﺽ ﺒﺘﺭﻙ ﺍﻟﻐﻴﺭ ﺃﻜﺭﻡ ﻤﻭﺭﺩ‬ ‫ﻫﻨﻴﺌﺎ ﻟﻤﻥ ﻗﺩ ﻨﺎل ﺤﺏ ﺤﺒﻴﺒﻪ‬

‫ﻓﻘﺩ ﺃﺤﺒﻙ ﺍﻟﻜﺒﻴﺭ ﺍﻟﻤﺘﻌﺎل ‪..‬‬

‫ﺃﺤﺒﻙ ﺍﻟﻐﻨﻰ ﺍﻟﺫﻯ ﻻ ﻴﺤﺒﻙ ﻟﺸﺊ ﻴﺭﺠﻭﻩ ﻤﻨﻙ ‪ ،‬ﻤﺜل ﺍﻟﺒﺸﺭ ﺤﻴﻥ‬

‫ﻴﺤﺒﻭﻙ ‪ ،‬ﻓﻬﻭ ﻻ ﺘﻨﻔﻌﻪ ﻁﺎﻋﺔ ﻤﻥ ﺃﻗﺒل ﻋﻠﻴﻪ ‪ ،‬ﻭﻻ ﺘﻀﺭﻩ ﻤﻌﺼﻴﺔ‬

‫ﻤﻥ ﺃﺩﺒﺭ ﻋﻨﻪ ‪ ،‬ﺇﺫ ﻫﻭ ﻏﻨﻰ ﻋﻥ ﺍﻟﻜل ‪.‬‬

‫‪ ] :‬ﻻ ﺘﻨﻔﻌﻪ ﻁﺎﻋﺘﻙ ‪ ،‬ﻭﻻ ﺘﻀﺭﻩ ﻤﻌﺼﻴﺘﻙ ‪ ،‬ﻭﺇﻨﻤﺎ ﺃﻤﺭﻙ ﺒﻬﺫﺍ‬

‫ﻭﻨﻬﺎﻙ ﻋﻥ ﻫﺫﺍ ﻟﻤﺎ ﻴﻌﻭﺩ ﺇﻟﻴﻙ ‪ ،‬ﻻ ﻴﺯﻴﺩ ﻓﻰ ﻋﺯﻩ ﺇﻗﺒﺎل ﻤﻥ ﺃﻗﺒل‬

‫ﻋﻠﻴﻪ ‪ ،‬ﻭﻻ ﻴﻨﻘﺹ ﻤﻥ ﻗﺩﺭﻩ ﺇﺩﺒﺎﺭ ﻤﻥ ﺃﺩﺒﺭ ﻋﻨﻪ [ ‪.‬‬

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 ‫ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﻏﻨﻰ ﻋﻥ ﻜل ﺸﺊ ‪ ،‬ﻤﻔﺘﻘﺭ ﺇﻟﻴﻪ ﻜل ﺸﺊ ‪ ،‬ﻻ ﺘﻨﻔﻌﻪ‬

‫ﻁﺎﻋﺔ ﺍﻟﻁﺎﺌﻌﻴﻥ ‪ ،‬ﻭﻻ ﺘﻀﺭﻩ ﻤﻌﺼﻴﺔ ﺍﻟﻌﺎﺼﻴﻥ ‪...‬‬

‫ﺇﻟﻬﻰ ﺘﻘﺩﺱ ﺭﻀﺎﻙ ﺃﻥ ﻴﻜﻭﻥ ﻟﻪ ﻋﻠﺔ ﻤﻨﻰ ؟ ﺃﻨﺕ ﺍﻟﻐﻨﻰ ﺍﻟﻐﻨﻰ‬

‫ﺒﺫﺍﺘﻙ ﺃﻥ ﻴﺼل ﺇﻟﻴﻙ ﺍﻟﻨﻔﻊ ﻤﻥ ﺃﻯ ﻜﺎﺌﻥ ‪ ،‬ﻓﻜﻴﻑ ﻻ ﺘﻜﻭﻥ ﻏﻨﻴﺎ‬

‫ﻋﻨﻰ ﺍ‪.‬ﻫـ‬

‫ﻓﻼ ﺘﻨﻔﻌﻪ ﺃﻴﻬﺎ ﺍﻟﻌﺒﺩ ﻁﺎﻋﺘﻙ ﻓﻴﻜﻭﻥ ﻤﺤﺘﺎﺠﺎ ﺇﻟﻴﻬﺎ ‪ ،‬ﺘﻌﺎﻟﻰ ﺍﷲ ﻋﻥ‬

‫ﺫﻟﻙ ‪ ،‬ﻭﻻ ﺘﻀﺭﻩ ﻤﻌﺼﻴﺘﻙ ﻓﻴﻜﻭﻥ ﻤﻘﻬﻭﺭﺍﹰ ﺒﻬﺎ ‪ ) :‬ﻭﻫﻭ ﺍﻟﻘﺎﻫﺭ‬

‫ﻓﻭﻕ ﻋﺒﺎﺩﻩ ( ﻓﺈﻨﻤﺎ ﺃﻤﺭﻙ ﺒﺎﻟﻁﺎﻋﺔ ﻟﻴﻘﺭﺒﻙ ﺇﻟﻴﻪ ‪ ،‬ﻟﺨﻴﺭﻙ ﺃﻨﺕ ﻴﺎ‬

‫ﻓﻘﻴﺭﺍ ﺇﻟﻴﻪ ‪.‬‬

‫) ﺇﻥ ﺭﺤﻤﺔ ﺍﷲ ﻗﺭﻴﺏ ﻤﻥ ﺍﻟﻤﺤﺴﻨﻴﻥ ( ‪.‬‬

‫ﻭﺇﻨﻤﺎ ﻨﻬﺎﻙ ﻋﻥ ﺍﻟﻤﻌﺎﺼﻰ ﻟﻤﺎ ﻓﻴﻬﺎ ﻤﻥ ﺍﻟﺒﻌﺩ ﻋﻥ ﺭﻀﻭﺍﻨﻪ‬

‫ﺴﺒﺤﺎﻨﻪ ‪ ،‬ﻓﻤﺎ ﺃﻤﺭﻙ ﺍﷲ ﺒﺸﺊ ﺇﻻ ﻭﻓﻴﻪ ﺘﻘﺭﻴﺏ ﻟﻠﺨﻴﺭ ﻟﻙ ‪ ،‬ﻭﻤﺎ‬

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 ‫ﻨﻬﻰ ﺍﷲ ﻋﻥ ﺸﺊ ﺇﻻ ﻭﻓﻴﻪ ﻀﺭﺭ ﻭﺇﺒﻌﺎﺩ ﻟﻙ ‪ ،‬ﻟﻤﺎ ﻓﻴﻪ ﻤﻥ ﺴﻭﺀ‬

‫ﺍﻷﺩﺏ ‪.‬‬

‫ﻭ ﺤﺘﻰ ﺇﻥ ﻟﻡ ﺘﻔﻬﻡ ﻓﺎﻋﻠﻡ ﺃﻨﻪ ‪ ) :‬ﻻ ﻴﺴﺄل ﻋﻤﺎ ﻴﻔﻌل ﻭﻫﻡ‬

‫ﻴﺴﺌﻠﻭﻥ ( ‪.‬‬

‫ﻻ ﻴﺯﻴﺩ ﻓﻰ ﻋﺯﻩ ﺇﻗﺒﺎل ﻤﻥ ﺃﻗﺒل ﻋﻠﻴﻪ ‪ ،‬ﻷﻥ ﻋﺯﺘﻪ ﻜﺎﻤﻠﺔ ﺃﺯﻟﻴﺔ‬

‫ﻗﺩﻴﻤﺔ ‪ ،‬ﻭﻻ ﻴﻨﻘﺹ ﻤﻥ ﻋﺯﻩ ﺇﺩﺒﺎﺭ ﻤﻥ ﺃﺩﺒﺭ ﻋﻨﻪ ‪ ،‬ﻷﻨﻪ ﻏﻨﻰ ﻋﻥ‬

‫ﺍﻟﻌﺎﻟﻤﻴﻥ ‪.‬‬

‫ﻭﻓﻰ ﺍﻟﺤﺩﻴﺙ ﺍﻟﻘﺩﺴﻰ ‪ " :‬ﻟﻭ ﺃﻥ ﺃﻭﻟﻜﻡ ﻭﺁﺨﺭﻜﻡ ﻭﺇﻨﺴﻜﻡ ﻭﺠﻨﻜﻡ‬

‫ﻜﺎﻨﻭﺍ ﻋﻠﻰ ﺃﺘﻘﻰ ﻗﻠﺏ ﺭﺠل ﻭﺍﺤﺩ ‪ ،‬ﻤﺎ ﺯﺍﺩ ﺫﻟﻙ ﻓﻰ ﻤﻠﻜﻰ ﺸﻴﺌﺎﹰ ‪،‬‬

‫ﻭﻟﻭ ﺃﻥ ﺃﻭﻟﻜﻡ ﻭ ﺁﺨﺭﻜﻡ ﻭﺇﻨﺴﻜﻡ ﻭﺠﻨﻜﻡ ﻜﺎﻨﻭﺍ ﻋﻠﻰ ﺃﻓﺠﺭ ﻗﻠﺏ ﺭﺠل‬

‫ﻤﺎ ﻨﻘﺹ ﺫﻟﻙ ﻤﻥ ﻤﻠﻜﻰ ﺸﻴﺌﺎﹰ " ‪.‬‬

‫ﻭﻟﻭ ﺃﺭﺍﺩ ﺍﻟﺨﻠﻕ ﺘﻨﺯﻴﻪ ﺍﻟﺨﺎﻟﻕ ﺒﻐﻴﺭ ﻟﺴﺎﻥ ﺍﻟﻌﺠﺯ ﻤﺎ ﺍﺴﺘﻁﺎﻋﻭﺍ ‪،‬‬

‫ﻭﻟﺫﻟﻙ ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ‪:‬‬

‫" ﻻ ﺃﺤﺼﻰ ﺜﻨﺎﺀ ﻋﻠﻴﻙ ﺃﻨﺕ ﻜﻤﺎ ﺃﺜﻨﻴﺕ ﻋﻠﻰ ﻨﻔﺴﻙ " ‪.‬ﺍ‪.‬ﻫـ‬

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 ‫ﻭﺍﻟﺩﻴﻥ ﺩﻴﻨﺎﻥ ‪ :‬ﺇﻴﻤﺎﻥ ﻭﺇﺸﺭﺍﻙ‬ ‫ﻻ ﻴﻌﻠﻡ ﺍﷲ ﺇﻻ ﷲ ﻓﺎﺘﺌﺩﻭﺍ‬

‫ﻭﺍﻟﻌﺠﺯ ﻋﻥ ﺩﺭﻙ ﺍﻹﺩﺭﺍﻙ ﺇﺩﺭﺍﻙ‬ ‫ﻭﻟﻠﻌﻘﻭل ﺤﺩﻭﺩ ﻻ ﺘﺠﺎﻭﺯﻫﺎ‬

‫‪............................................‬‬

‫ﺍﻟﺤﻤﺩ ﷲ ﻻ ﺘﻔﻨﻰ ﻤﺤﺎﻤﺩﻩ‬

‫ﻭﺍﻟﺤﻤﺩ ﷲ ﻓﻰ ﺍﻷﻋﻤﺎل ﻭﺍﻟﻔﻜﺭ‬

‫ﻤﻥ ﻴﻬﺩﻩ ﺍﷲ ﺃﻀﺤﻰ ﻋﺎﻟﻤﺎﹰ ﻓﻁﻨﺎ‬

‫ﺒﺎﷲ ﻓﻰ ﻜل ﻤﺎ ﻴﺒﺩﻭ ﻤﻥ ﺍﻟﺼﻭﺭ‬

‫ﻴﺎ ﻁﺎﻟﺏ ﺍﻟﻭﺼل ﺠﺩ ﺒﺎﻟﻨﻔﺱ ﻤﻠﺘﻔﺘﺎ‬

‫ﻋﻨﻬﺎ ﺇﻟﻰ ﻤﻨﺯل ﺍﻷﺸﻴﺎﺀ ﺒﺎﻟﻘﺩﺭ‬

‫ﻓﺈﻥ ﻅﻔﺭﺕ ﻓﺄﻨﺕ ﺍﻟﻔﺭﺩ ﻭﺍﻟﻌﻠﻡ‬

‫ﺍﻟﻤﻨﻌﻭﺕ ﺒﺎﻟﺤﺴﻥ ﻭﺍﻟﺤﺴﻨﻰ ﻟﺫﻯ ﻨﻅﺭ‬

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 ‫‪........................‬‬

‫ﻓﺤﻭﻟﻙ ﺃﺜﺭ ﺼﻔﺎﺘﻪ ﺴﺒﺤﺎﻨﻪ ﻤﻥ ﻋﻠﻡ ﻭ ﺭﺤﻤﺔ ﻭ ﺤﻜﻤﺔ ﻭ ﻏﻴﺭﻫﺎ ‪،‬‬

‫ﻭﺘﺠﻠﻰ ﻗﺩﺭﻩ ﻓﻰ ﻋﻅﻴﻡ ﺼﻨﻌﻪ ﺃﻤﺎﻤﻙ ﻤﻥ ﺇﻴﺠﺎﺩ ﻭﺇﺒﺩﺍﻉ ﻻ ﻤﺜﻴل ﻟﻪ‬

‫‪.‬‬

‫ﻓﺈﺫﺍ ﻋﻠﻤﺕ ﻫﺫﺍ ﻋﻠﻤﺕ ﺃﻨﻪ ﺘﻌﺎﻟﻰ ) ﻟﻴﺱ ﻜﻤﺜﻠﻪ ﺸﺊ ( ‪.‬‬

‫ﻴﺭﺍﻙ ﻭ ﻴﺴﻤﻌﻙ ﻭﻴﺭﻋﺎﻙ ﻭ ﻴﺠﻴﺏ ﺩﻋﻭﺘﻙ ‪...‬‬

‫ﻓﺘﻘﺭﺏ ﻤﻨﻪ ﺒﻤﺎ ﺸﺭﻉ ‪ ،‬ﻭﻗل ﻟﻨﻔﺴﻙ ﺇﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻀﻤﻥ ﻟﻰ‬

‫ﺍﻟﻌﺼﻤﺔ ﻓﻰ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ‪ ،‬ﻓﺎﻋﻤل ﺒﺎﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ ﻭﺩﻉ ﻤﺎ‬

‫ﺨﺎﻟﻔﻬﻤﺎ ﻤﻥ ﺁﺭﺍﺀ ﺃﻭ ﺭﺅﻯ ﻭ ﻤﺎ ﺴﻭﺍﻫﺎ ‪.‬‬

‫ﻭ ﻜﻥ ﻤﻊ ﺍﻟﻁﺎﻋﺔ ﻤﻀﺤﻴﺎ ﺒﺭﺍﺤﺔ ﺍﻟﻌﻴﺵ ﺇﻥ ﻟﺯﻡ ﺍﻷﻤﺭ‬

‫ﺤﺘﻰ ﻟﻭ ﺼﺎﺭ ﻏﻨﺎﻙ ﻓﻘﺭﺍﹰ ﻭﺠﺎﻫﻙ ﺨﻤﻭﻻﹰ ‪ ،‬ﻭﺭﻴﺎﺴﺘﻙ ﺘﻭﺍﻀﻌﺎﹰ‬

‫ﻭﺤﻨﻭﺍ ‪ ،‬ﻭﻜﻼﻤﻙ ﺼﻤﺘﺎﹰ ‪ ،‬ﻭﻟﺫﻴﺫ ﻁﻌﺎﻤﻙ ﺨﺸﻨﺎﹰ ‪ ،‬ﻭﺸﺒﻌﻙ ﺠﻭﻋﺎﹰ ‪،‬‬

‫ﻭﻜﺜﺭﺓ ﻜﻼﻤﻙ ﺼﻤﺘﺎﹰ ‪ ،‬ﻭﻗﺭﺍﺭﻙ ﻓﻰ ﻭﻁﻨﻙ ﺴﻴﺎﺤﺔ ﻭﺴﻔﺭﺍﹰ ‪.‬‬

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 ‫ﻓﻘﺩ ﺨﺭﺝ ﺍﻟﺼﺤﺎﺒﺔ ﻤﻥ ﻤﻜﺔ ﺘﺎﺭﻜﻴﻥ ﻜل ﺸﺊ ‪ ،‬ﻭ ﻤﺎ ﻨﺩﻤﻭﺍ ﻋﻠﻰ‬

‫ﺸﺊ ‪ ...‬ﻭ ﺒﻘﻰ ﺃﻫل ﻤﻜﺔ ﻤﺨﺘﺎﺭﻴﻥ ﻟﻠﺩﻨﻴﺎ ‪ ،‬ﻭ ﺩﺍﺭﺕ ﻋﻠﻴﻬﻡ ﺍﻟﺩﺍﺌﺭﺓ‬

‫ﻓﻨﺩﻤﻭﺍ ﻋﻠﻰ ﻤﺎ ﺍﺨﺘﺎﺭﻭﺍ ‪ ،‬ﻭ ﻤﻥ ﻤﺎﺕ ﻤﻨﻬﻡ ﻋﻠﻰ ﺤﺎﻟﻪ ﻨﺩﻡ ﻤﺭﺘﻴﻥ‬

‫‪...‬‬

‫ﻓﻼ ﺘﺨﺵ ﺍﻟﻔﺴﻭﻕ ﻭ ﺍﻟﻜﻔﺭ ﻭ ﺍﻟﻌﺼﻴﺎﻥ ‪..‬‬

‫ﻻ ﺤﺠﺘﻬﻡ ﻭ ﻻ ﻗﻭﺘﻬﻡ ﻭ ﻻ ﻓﺘﻨﺘﻬﻡ ‪ ،‬ﻓﻜل ﻤﺎ ﺴﻭﻯ ﺍﻟﺤﻕ ﺒﺎﻁل ‪ ،‬ﻭ‬

‫ﺍﻟﺒﺎﻁل ﻜﺤﻴﻭﺍﻥ ﻟﻪ ﺩﻤﺎﻍ ‪ ،‬ﻓﺈﺫﺍ ﻀﺭﺏ ﺩﻤﺎﻏﻪ ﻭﺘﺸﺘﺕ ﻤﺎﺕ ‪ ،‬ﻜﺫﻟﻙ‬

‫ﺍﻟﺒﺎﻁل ﺇﺫﺍ ﺼﺎﺩﻤﻪ ﺍﻟﺤﻕ ﻓﻬﻭ ﻴﻀﺭﺒﻪ ﻓﻰ ﺩﻤﺎﻏﻪ ﻓﻴﻬﻠﻜﻪ ﻭﻴﺸﺘﺕ‬

‫ﺩﻤﺎﻏﻪ ‪ ،‬ﺃﻤﺎ ﻤﻭﺍﺠﻬﺔ ﺍﻟﺒﺎﻁل ﺒﺎﻟﺒﺎﻁل ﻓﻼ ﺘﻘﻀﻰ ﺒل ﺘﺴﺘﻬﻠﻙ‬

‫ﺍﻟﻔﺭﻴﻘﻴﻥ ‪ ،‬ﻓﻜﻥ ﺒﻌﻴﺩﺍ ﻋﻥ ﺍﻟﻁﺭﻕ ﺍﻟﺒﺩﻋﻴﺔ ﻭ ﺍﻟﺸﺭﻜﻴﺔ ﻭ ﺍﻟﻔﺴﻘﻴﺔ‬

‫ﻟﻤﻭﺍﺠﻬﺔ ﺍﻟﺒﺎﻁل ﻭﺘﺩﺒﺭ ﻤﻨﻬﺠﻙ ﻫل ﻫﻭ ﻤﻭﺍﻓﻕ ﻟﻠﻜﺘﺎﺏ ﻭ ﺍﻟﺴﻨﺔ ؟‪.‬‬

‫ﻓﺎﻟﻭﺍﺭﺩ ﺍﻹﻟﻬﻰ ﻤﺤﺽ ﺤﻕ ‪ ،‬ﻓﺈﺫﺍ ﺼﺎﺩﻡ ﺍﻟﺒﺎﻁل ﺩﻤﻐﻪ ﻭﻗﺘﻠﻪ ‪،‬‬

‫ﻭﻟﺫﻟﻙ ﻓﺈﻥ ﺍﻟﻜﻔﺭ ﺘﺸﺘﺕ ﻭﺍﻀﻤﺤل ﺤﻴﻥ ﻨﺯل ﺍﻟﻘﺭﺀﺍﻥ ﻭ ﺍﻨﺘﺸﺭ‬

‫ﺍﻟﻨﻭﺭ ﻓﻰ ﺍﻷﺭﺽ ﻭ ﻓﻰ ﺍﻟﻌﻘﻭل ‪ ..‬ﻭ ﻟﻤﺎ ﺘﺭﻙ ﺃﻫل ﺍﻟﺤﻕ ﺤﻘﻬﻡ‬

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 ‫ﺍﻨﺘﻔﺵ ﺍﻟﺒﺎﻁل ﺜﺎﻨﻴﺎ ‪...‬ﻭ ﻻ ﻴﻌﻭﺩ ﺍﻟﺒﺎﻁل ﻤﺤﻁﻤﺎ ﺇﻻ ﻟﻭ ﺤﻤل ﺃﻫل‬

‫ﺍﻟﺤﻕ ﺍﻟﺤﻕ ﺜﺎﻨﻴﺎ ‪...‬ﻭ ﻻ ﻴﻜﻭﻨﻭﺍ ﻜﻤﻥ ﻗﺎل ﺍﷲ ﻓﻴﻬﻡ ‪:‬‬

‫) ﻤﺜل ﺍﻟﺫﻴﻥ ﺤﻤﻠﻭﺍ ﺍﻟﺘﻭﺭﺍﺓ ﺜﻡ ﻟﻡ ﻴﺤﻤﻠﻭﻫﺎ ﻜﻤﺜل ﺍﻟﺤﻤﺎﺭ ﻴﺤﻤل‬

‫ﺃﺴﻔﺎﺭﺍ (‬

‫ﻓﻴﺠﺏ ﺃﻻ ﻴﻜﻭﻥ ﻭﺍﻗﻌﻨﺎ ﻤﺨﺎﻟﻔﺎ ﻟﺩﻴﻨﻨﺎ ‪ ،‬ﻭ ﺃﻻ ﻨﻜﻭﻥ ﺃﺴﻭﺃ ﻤﺜﺎل‬

‫ﻟﻠﻤﺴﻠﻡ ‪ ،‬ﻨﻔﺘﻥ ﺍﻟﻜﺎﻓﺭ ﺒﻔﺸﻠﻨﺎ ﻭ ﺘﺨﻠﻔﻨﺎ ﺍﻟﺩﻨﻴﻭﻯ ﻭ ﺍﻟﺩﻴﻨﻰ ‪ ،‬ﺤﻴﺙ‬

‫ﻴﺭﺍﻨﺎ ﺸﻴﺌﺎ ﻤﻨﻔﺭﺍ ﻻ ﻴﺸﺠﻌﻪ ﻋﻠﻰ ﺍﻹﺴﻼﻡ ‪ ،‬ﺒل ﻴﺭﺍﻨﺎ ﻻ ﻨﻁﺒﻕ‬

‫ﺍﻹﺴﻼﻡ ﻓﻜﻴﻑ ﻴﺜﻕ ﻫﻭ ﺒﻪ ؟ ﻭ ﻻ ﻨﻁﺒﻕ ﻤﻥ ﺍﻟﻘﺭﺀﺍﻥ ﺇﻻ ﻤﺎ ﻴﺤﻠﻭ‬

‫ﻟﻨﺎ ‪ ...‬ﻓﺘﺭﻯ ﺸﻭﺍﺭﻋﻨﺎ ﻭ ﺒﻴﻭﺘﻨﺎ ﻭ ﺩﻋﺎﻴﺘﻨﺎ ﻭ ﺘﻌﻠﻴﻤﻨﺎ ﻭ ﻜل ﺸﺊ‬

‫ﻜﺒﻴﺭ ﺃﻭ ﺼﻐﻴﺭ ﻟﻴﺱ ﻜﻤﺎ ﻴﻨﺒﻐﻰ ﺸﺭﻋﺎ ﺇﻻ ﻤﻥ ﺭﺤﻡ ﺍﷲ ‪...‬‬

‫ﻓﻠﻥ ﺘﻘﻭﻡ ﻗﺎﺌﻤﺘﻨﺎ ﻤﻥ ﺍﻟﺘﺨﻠﻑ ﻭ ﺍﻟﻀﻌﻑ ‪ ،‬ﻭﻟﻥ ﻨﻬﺯﻡ ﺍﻟﺒﺎﻁل ﺇﻻ‬

‫ﺒﺎﻟﺤﻕ ‪ ،‬ﻓﺤﻴﻥ ﻨﻨﺘﺼﺭ ﻋﻠﻰ ﺃﻨﻔﺴﻨﺎ ﻭ ﻨﺤﻕ ﺍﻟﺤﻕ ﻓﻴﻬﺎ ﻨﻜﻭﻥ ﺭﺠﺎﻻ‬

‫ﻭ ﻟﻠﺤﻕ ﻭ ﻴﻨﻬﺯﻡ ﺍﻟﺒﺎﻁل ‪:‬‬

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 ‫ﺃﺭﺽ ﺍﻟﻨﻔﻭﺱ ﻭﺩﻜﺕ ﺍﻷﺠﺒﺎل‬ ‫ﻓﻠﻭ ﻋﺎﻴﻨﺕ ﻋﻴﻨﺎﻙ ﻴﻭﻡ ﺘﺯﻟﺯﻟﺕ‬

‫ﻋﻨﺩ ﺍﻟﺘﺯﻟﺯل ﻭﺍﻟﺭﺠﺎل ﺭﺠﺎل‬ ‫ﻟﺭﺃﻴﺕ ﺸﻤﺱ ﺍﻟﺤﻕ ﻴﺴﻁﻊ ﻨﻭﺭﻫﺎ‬

‫ﻓﺤﻴﻥ ﺘﺩﻙ ﻭﺠﻭﺩ ﺍﻟﻨﻔﻭﺱ ‪ ،‬ﻴﻌﻨﻰ ﻻ ﻴﻜﻭﻥ ﻟﻙ ﺤﻅ ﻤﻥ ﻨﻔﺴﻙ ﻭ‬

‫ﻁﻤﻊ ﻭ ﺨﻭﻑ ﻋﻠﻰ ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﺴﺘﺼﻴﺭ ﺤﻘﺎﹰ ﻻ ﻴﺼﺎﺩﻡ ﺸﻴﺌﺎﹰ ﺇﻻ‬

‫ﺩﻤﻐﻪ‪.‬‬

‫)ﺇﻥ ﺘﻨﺼﺭﻭﺍ ﺍﷲ ﻴﻨﺼﺭﻜﻡ (‬

‫ﻭ ﻋﻠﻴﻙ ﺒﺎﻟﺩﻋﺎﺀ ﺃﻥ ﻴﺜﺒﺘﻙ ﺍﻟﺤﻕ ﻭ ﻴﺼﻠﺢ ﺤﺎﻟﻙ ‪:‬‬

‫ﻓﺂﻓﺔ ﺍﻟﻁﺎﻟﺏ ﺃﻥ ﻴﻀﺠﺭﺍ‬ ‫ﺍﻁﻠﺏ ﻭﻻ ﺘﻀﺠﺭﻥ ﻤﻥ ﻤﻁﻠﺏ‬

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 ‫ﻜﻤﺎ ﻗﻴل‬

‫* ﻫﻭ ﺍﷲ ﺘﻌﺎﻟﻰ ﻭ ﺍﻟﻌﻤل ﺒﺎﻟﺩﻴﻥ ﺍﻟﻘﻴﻡ ﻫﻭ ﺒﺎﺏ ﺭﺤﻤﺘﻪ ‪ ،‬ﻭﻫل ﺜﻡ‬

‫ﺃﺒﻭﺍﺏ ﺃﺨﺭﻯ ﻨﺄﺘﻴﻪ ﻤﻨﻬﺎ ؟ ﺃﻨﺎ ﻭﺍﻗﻑ ﺒﺒﺎﺒﻪ ‪ ،‬ﻟﻭ ﻁﺭﺩﻨﻰ ﺃﻟﻑ ﻤﺭﺓ‬

‫ﻤﺎ ﺒﺭﺤﺕ ﻋﻥ ﺒﺎﺒﻪ ‪ ،‬ﻓﻜﻴﻑ ﻭ ﺍﷲ ﻻ ﻴﻁﺭﺩ ﺘﺎﺌﺒﺎ !! ﺒل ﻴﻘﺒﻠﻪ ﺍﻟﺤﻕ‬

‫ﺘﻌﺎﻟﻰ ‪ ،‬ﻟﻤﺎ ﻴﻘﻭل ﻟﺒﻴﻙ ‪ ،‬ﻴﻘﻭل ﻟﻪ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻟﺒﻴﻙ ﻭﺴﻌﺩﻴﻙ ‪.‬‬

‫‪......‬‬

‫ﻭ ﻟﺴﻨﺎ ﻨﻌﻤل ﻟﻨﻨﺘﺼﺭ ﻓﻘﻁ ‪ ،‬ﺒل ﺍﷲ ﻴﻔﻌل ﻤﺎ ﻴﺸﺎﺀ ‪ ..‬ﻭﻗﺩ ﺘﻜﻭﻥ‬

‫ﺤﻜﻤﺘﻪ ﺘﺄﺠﻴل ﺍﻟﻨﺼﺭ ﻭ ﺍﺘﺨﺎﺫ ﺍﻟﺸﻬﺩﺍﺀ ‪ ،‬ﻭ ﺒﺤﻜﻤﺘﻪ ﻴﻘﺩﺭ ﻤﺎ ﺸﺎﺀ‬

‫ﻭﻗﺘﻤﺎ ﺸﺎﺀ ‪...‬‬

‫ﻓﺎﻟﻤﺭﺍﺩ ﻤﻥ ﺍﻟﻌﻤل ﺍﻟﻘﻴﺎﻡ ﺒﺭﺴﻡ ﺍﻟﻌﺒﻭﺩﻴﺔ ‪ ،‬ﻭﺘﻌﻅﻴﻡ ﺠﺎﻨﺏ ﺍﻟﺭﺒﻭﺒﻴﺔ‬

‫‪،‬ﺇﻟﻰ ﺠﺎﻨﺏ ﺭﻏﺒﺘﻨﺎ ﻓﻰ ﻨﺼﺭ ﺍﻟﺤﻕ ‪ ،‬ﻭﻟﻴﺱ ﺍﻟﻤﺭﺍﺩ ﻁﻠﺏ ﻤﺎ‬

‫ﻨﺸﺘﻬﻰ ﻓﻘﻁ ﻭ ﻟﻭ ﻜﺎﻥ ﻤﺸﺭﻭﻋﺎ ‪.‬‬

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 ‫] ﻻ ﺘﺯﻜﻴﻥ ﺸﻴﺌﺎ ﻻ ﺘﻌﻠﻡ ﺜﻤﺭﺘﻪ ‪ ،‬ﻓﻠﻴﺱ ﺍﻟﻤﺭﺍﺩ ﻤﻥ ﺍﻟﺴﺤﺎﺒﺔ‬

‫ﺍﻹﻤﻁﺎﺭ ‪ ،‬ﻭﺇﻨﻤﺎ ﺍﻟﻤﺭﺍﺩ ﻤﻨﻬﺎ ﻭﺠﻭﺩ ﺍﻷﺜﻤﺎﺭ [ ‪.‬‬

‫ﻓﻼ ﺘﻔﺭﺤﻥ ﺒﺸﺊ ﻻ ﺘﻌﺭﻑ ﻨﺘﻴﺠﺘﻪ ‪..‬‬

‫ﻓﻤﺜﻼ ‪ :‬ﺜﻤﺭﺓ ﺍﻟﺘﺭﺒﻴﺔ ﻟﻨﻔﺴﻙ ﺃﻭ ﻟﺒﻨﻴﻙ ‪ ،‬ﻟﻴﺴﺕ ﺤﻔﻅ ﺍﻟﻤﺘﻭﻥ ﻓﻘﻁ –‬

‫ﻋﻠﻰ ﺃﻫﻤﻴﺘﻪ ‪ -‬ﺒل ﻫﻰ ﻫﺩﻡ ﺍﻟﻌﻭﺍﺌﺩ ‪ ،‬ﻭﺍﻜﺘﺴﺎﺏ ﺍﻟﻔﻭﺍﺌﺩ ‪،‬‬

‫ﻭﺍﻟﺘﺨﻠﻴﺔ ﻤﻥ ﺍﻟﺭﺫﺍﺌل ‪ ،‬ﻭﺍﻟﺘﺤﻠﻴﺔ ﺒﺎﻟﻔﻀﺎﺌل ‪.‬‬

‫ﻭﺇﻥ ﺸﺌﺕ ﻗﻠﺕ ‪:‬‬

‫ﺜﻤﺭﺓ ﺍﻟﺘﺭﺒﻴﺔ ﺍﻟﺼﺎﺩﻗﺔ ﻫﻰ ﻤﺎ ﻴﻨﺸﺄ ﻋﻨﻬﺎ ﻤﻥ ﺍﻟﺫﻟﺔ ﻭﺍﻹﻨﻜﺴﺎﺭ ‪،‬‬

‫ﻭﺍﻟﺨﺸﻭﻉ ﻭﺍﻟﺴﻜﻴﻨﺔ ‪ ،‬ﻭﺍﻟﻭﻗﺎﺭ ﻭﺍﻟﺤﻠﻡ ‪ ،‬ﻭﺍﻟﺯﻫﺩ ﻭﺍﻟﺴﺨﺎﺀ ﻭﺍﻹﻴﺜﺎﺭ‬

‫‪ ،‬ﻭﺍﻟﺘﺨﻠﺹ ﻤﻥ ﺭﻕ ﺍﻟﺸﻬﻭﺍﺕ ﺍﻟﺠﺴﻤﺎﻨﻴﺔ ‪ ،‬ﻭﺍﻟﻌﻭﺍﺌﺩ ﺍﻟﻨﻔﺴﺎﻨﻴﺔ ‪،‬‬

‫ﻭﺍﻟﺨﺭﻭﺝ ﻤﻥ ﺴﺠﻥ ﺍﻷﻜﻭﺍﻥ ‪ ،‬ﻭﺍﻟﺘﺭﻗﻰ ﺇﻟﻰ ﺍﻟﻬﻤﻡ ﺍﻟﻌﺎﻟﻴﺔ ﻭ ﺭﻏﺒﺔ‬

‫ﻓﻰ ﺍﻟﺠﻨﺎﻥ ‪ ،‬ﻭﺍﻟﺘﺤﺭﺭ ﻤﻥ ﻴﺩ ﺍﻷﻫﻭﺍﺀ ‪.‬‬

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 ‫ﻴﻌﻨﻰ ﺯﻴﺎﺩﺓ ﺍﻟﺼﻠﺔ ﺒﺎﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻭﺍﻟﺘﺤﺭﺭ ﻤﻥ ﺭﻕ ﺍﻵﺜﺎﺭ ﺍﻟﺩﻨﻴﻭﻴﺔ‬

‫‪ ،‬ﻓﻼ ﻴﻜﻭﻥ ﺍﻟﺸﺨﺹ ﻀﻌﻴﻔﺎ ﺃﻤﺎﻡ ﺃﻭل ﻤﻌﺼﻴﺔ ‪ ،‬ﻭﻻ ﻤﻨﻬﺎﺭﺍ ﺃﻤﺎﻡ‬

‫ﺃﻭل ﻓﺘﻨﺔ ‪ ،‬ﻭﻻ ﻓﺎﺸﻼ ﻓﻰ ﺃﻭل ﺍﺨﺘﺒﺎﺭ ﺃﻭ ﻤﺤﻨﺔ ‪ ،‬ﻭ ﻜﻡ ﺭﺃﻴﻨﺎ‬

‫ﺤﻔﻅﺔ ﺼﺎﺭﻭﺍ ﻓﺴﻘﺔ !!‬

‫ﻭ ﻨﺴﺄل ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ‪ ،‬ﻓﺎﻟﺘﺭﻜﻴﺯ – ﻤﺜﻼ ‪ -‬ﻴﻜﻭﻥ ﻋﻠﻰ ﻤﻌﻨﻰ‬

‫ﺍﻟﻘﺭﺀﺍﻥ ﻤﻊ ﺍﻟﺤﻔﻅ ‪ ،‬ﻭ ﻟﻴﺱ ﻋﻠﻰ ﺤﻔﻅﻪ ﺩﻭﻥ ﻓﻬﻡ ﻭ ﺘﺩﺒﺭ ﻭ ﺤﺏ‪.‬‬

‫ﻓﻠﻭ ﻭﺠﺩﺕ ﻨﻔﺴﻙ ﺘﺤﻔﻅ ﺃﻭ ﺘﻘﻭﻡ ﺒﺘﺤﻔﻴﻅ ﺃﺤﺩ ‪ ،‬ﺃﻭ ﺘﺸﺭﻑ ﻋﻠﻰ‬

‫ﺘﺭﺒﻴﺘﻪ ‪ ،‬ﻭ ﻟﻡ ﺘﺭﻩ ﻴﺯﺩﺩ ﺘﻘﻭﻯ ﻓﺎﺘﻬﻡ ﻨﻔﺴﻙ ﻓﻴﻪ‪.‬‬

‫ﻟﺌﻼ ﻴﻜﻭﻥ ﻋﻤﻠﻙ ﺸﻴﻁﺎﻨﻴﺎ‪.‬‬

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 ‫ﻭﻟﻭ ﻭﺠﺩﺕ ﺍﻨﻪ ﻴﺯﺩﺍﺩ ﻴﻘﻴﻨﺎ ﻭ ﺴﻜﻭﻨﺎ ‪ ،‬ﻭﺯﻫﺩﺍ ﻭﻁﻤﺄﻨﻴﻨﺔ ‪،‬ﻭﺘﻘل‬

‫ﻤﻨﻪ ﺍﻹﻨﺤﺭﺍﻓﺎﺕ ﺍﻟﺸﻴﻁﺎﻨﻴﺔ ﻭ ﺍﻟﻘﺴﺎﻭﺓ‪ ،‬ﻭ ﻴﺨﺘﻔﻰ ﻤﻨﻪ ﺍﻟﺘﻜﺒﺭ ﻭﺅﻴﺔ‬

‫ﺍﻟﻨﻔﺱ‪ ،‬ﻓﺎﺴﺘﻤﺭ ﻭﺍﺴﺄل ﺍﷲ ﺍﻟﺜﺒﺎﺕ‬

‫ﻓﻠﻴﺱ ﺍﻟﻤﺭﺍﺩ ﻤﻥ ﺍﻟﻤﻨﻬﺞ ﻟﺘﺭﺒﻴﺔ ﺍﻟﺸﺨﺹ ﻓﺭﺤﻪ ﻭﺨﻔﺘﻪ ﻭ ﺒﻌﺽ‬

‫ﺍﻟﺤﻤﺎﺴﺔ ‪ ،‬ﺇﻨﻤﺎ ﺍﻟﻤﺭﺍﺩ ﻤﻨﻪ ﺜﻤﺭﺘﻪ ‪ ،‬ﻓﻬﻭ ﻜﺴﺤﺎﺒﺔ ﺍﻷﻤﻁﺎﺭ ‪ ،‬ﻓﻠﻴﺱ‬

‫ﺍﻟﻤﺭﺍﺩ ﻤﻨﻬﺎ ﻭﺠﻭﺩ ﺍﻷﻤﻁﺎﺭ ‪ ،‬ﻭﺇﻨﻤﺎ ﺍﻟﻤﺭﺍﺩ ﻤﺎ ﻴﻨﺸﺄ ﻋﻨﻬﺎ ﻤﻥ‬

‫ﻭﺠﻭﺩ ﺍﻷﺜﻤﺎﺭ ‪.‬‬

‫ﻭﻗﺩ ﻴﻜﻭﻥ ﻀﺭﺭﺍ ﻟﻙ ﺃﻥ ﺘﺨﻭﺽ ﻓﻰ ﺘﺭﺒﻴﺔ ﺍﻟﻨﺎﺱ ﺒﻼ ﻓﻬﻡ ‪،‬‬

‫ﻓﺘﻨﻔﺭﻫﻡ ﻤﻥ ﺍﻟﺴﻨﺔ ﻭ ﺍﻟﻘﺭﺀﺍﻥ ‪.‬‬

‫ﻭ ﻋﻠﻤﻬﻡ ﺍﻟﻤﺒﺎﺩﺉ ﻭ ﺍﻟﻘﻴﻡ ‪ ،‬ﻭ ﻟﻴﺱ ﺍﻟﻘﻭﺍﻋﺩ ﻭ ﺍﻷﻭﺍﻤﺭ ﻓﻘﻁ‬

‫ﻓﺎﺯﺭﻉ ﺍﻟﻤﻌﻨﻰ ﺒﻘﺼﺔ ﻭ ﻤﻭﻗﻑ ﻭ ﻗﺩﻭﺓ ﻭ ﻏﻴﺭﻫﺎ ‪ ،‬ﺒﺩﻻ ﻤﻥ ﺘﺭﺩﻴﺩﻩ‬

‫ﻓﻘﻁ ‪ ،‬ﺜﻡ ﺭﺩﺩﻩ ﺒﻌﺩﻫﺎ ﻴﺜﺒﺕ ﻓﻰ ﺍﻟﻌﻘل ﻭ ﺍﻟﻘﻠﺏ ﺒﻌﻭﻥ ﺍﷲ ‪.‬‬

‫ﻤﺜﺎل ‪:‬‬

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 ‫) ﻟﻙ ﻓﻰ ﺍﷲ ﻏﻨﻰ ﻋﻥ ﻜل ﺸﺊ ‪ ،‬ﻭﻟﻴﺱ ﻴﻐﻨﻴﻙ ﻋﻨﻪ ﺸﺊ ( ‪.‬‬

‫ﻓﻨﺘﻌﻠﻡ ﺃﻥ ﺍﻟﻐﻨﻰ ﻫﻭ ﺍﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﻭ ﻜل ﺸﺊ ﺒﻴﺩﻩ ﺴﺒﺤﺎﻨﻪ ‪ ،‬ﻭ ﻫﻭ‬

‫ﻏﻨﻰ ﻻ ﻴﻘﺒل ﺸﺭﻴﻜﺎ ﻤﻌﻪ ) ﺃﻏﻨﻴﺎﺀ ﺍﻟﺒﺸﺭ ﻻ ﻴﺤﺒﻭﻥ ﺍﻟﺸﺭﺍﻜﺔ ‪،‬‬

‫ﻓﻜﻴﻑ ﺒﺭﺏ ﺍﻟﺒﺭﻴﺔ !( ‪ ،‬ﻭ ﻤﻌﻠﻭﻡ ﺃﻥ ﻁﻠﺏ ﺍﻟﺸﺊ ﻴﺩل ﻋﻠﻰ ﻤﺤﺒﺘﻪ‬

‫‪ ،‬ﻭﻤﺤﺒﺔ ﺍﻟﺸﺊ ﻋﺒﻭﺩﻴﺔ ﻟﻪ ‪ ،‬ﻭﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻻ ﻴﺤﺏ ﺃﻥ ﺘﻜﻭﻥ ﻋﺒﺩﺍ‬

‫ﻟﻐﻴﺭﻩ ‪ ،‬ﻓﻼ ﺘﻁﻠﺏ ﻤﻌﻪ ﺸﻴﺌﺎ ‪ ،‬ﻓﻼ ﺸﺊ ﻴﺴﺎﻭﻯ ﺃﻥ ﺘﺤﻠﻡ ﺒﻪ ﻭ‬

‫ﻴﻜﻭﻥ ﻏﺎﻴﺘﻙ ‪ ،‬ﻭ ﻟﻭ ﻓﺎﺘﻙ ﺭﻀﻭﺍﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﺎﺘﻙ ﻜل ﺸﺊ ‪.‬‬

‫ﻭﻟﻴﺱ ﷲ ﺇﻥ ﻓﺎﺭﻗﺕ ﻤﻥ ﻋﻭﺽ‬ ‫ﻟﻜل ﺸﺊ ﺇﺫﺍ ﻓﺎﺭﻗﺘﻪ ﻋﻭﺽ‬

‫* ﻭ ﻜﺄﻥ ﺍﷲ ﻴﻘﻭل ﻟﻙ ﺴﺒﺤﺎﻨﻪ ‪ :‬ﻻ ﺘﺭﻜﻨﻥ ﺇﻟﻰ ﺸﺊ ﺩﻭﻨﻰ ﻓﺈﻨﻪ‬

‫ﻭﺒﺎل ﻋﻠﻴﻙ ﻭﻗﺎﺘل ﻟﻙ ‪،‬ﻓﺈﻥ ﺃﻭﻴﺕ ﺇﻟﻰ ﺍﻟﻌﻤل ﺭﺩﺩﻨﺎﻩ ﺇﻟﻴﻙ ‪ ،‬ﻭﺇﻥ‬

‫ﻭﺜﻘﺕ ﺒﺄﺤﺩ ﻭﻗﻔﻨﺎﻙ ﻤﻌﻪ ‪ ،‬ﻭﺇﻥ ﻟﺤﻅﺕ ﺍﻟﺨﻠﻕ ﻭﻜﻠﻨﺎﻙ ﺇﻟﻴﻬﻡ ‪ ،‬ﻭﺇﻥ‬

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 ‫ﺍﻏﺘﺭﺭﺕ ﺒﺎﻟﻤﻌﺭﻓﺔ ﻨﻜﺭﻨﺎﻫﺎ ﻋﻠﻴﻙ ‪ ،‬ﻓﺄﻯ ﺤﻴﻠﺔ ﻟﻙ ؟ ﻭﺃﻯ ﻗﻭﺓ ﻤﻌﻙ‬

‫؟ ﻓﺎﺭﻀﻨﺎ ﻟﻙ ﺭﺒﺎ ﺤﺘﻰ ﻨﺭﻀﺎﻙ ﻟﻨﺎ ﻋﺒﺩﺍﹰ‪.‬‬

‫ﻭ ﻤﻥ ﺃﻗﺭﺏ ﻤﺎ ﻴﺘﻘﺭﺏ ﺒﻪ ﺇﻟﻰ ﺍﷲ ‪ ،‬ﺃﻥ ﻴﻁﻠﻊ ﻋﻠﻰ ﻗﻠﺒﻙ ﻭﻫﻭ ﻻ‬

‫ﻴﺭﻴﺩ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ﺴﻭﺍﻩ ‪.‬‬

‫ﻤﻌﺭﻓﺔ ﺍﷲ ﻓﺫﺍﻙ ﺍﻟﺸﻘﻰ‬ ‫ﻤﻥ ﻋﺭﻑ ﺍﷲ ﻓﻠﻡ ﺘﻐﻨﻪ‬

‫ﻭﺍﻟﻌﺯ ﻜل ﺍﻟﻌﺯ ﻟﻠﻤﺘﻘﻰ‬ ‫ﻤﺎ ﻴﺼﻨﻊ ﺍﻟﻌﺒﺩ ﺒﻌﺯ ﺍﻟﻐﻨﻰ‬

‫ﻓﺈﺫﺍ ﺤﺼل ﻟﻙ ﺍﻟﻐﻨﻰ ﺒﺎﷲ ﺍﺴﺘﻐﻨﻴﺕ ﻋﻥ ﻜل ﻤﺎ ﺴﻭﺍﻩ ‪ ،‬ﻓﻼ ﺘﺘﻁﻠﻊ‬

‫ﺇﻟﻰ ﺸﺊ ‪ ،‬ﺴﻭﻯ ﺭﻀﻭﺍﻥ ﺍﻟﻤﻠﻙ ‪ ،‬ﻓﺘﻁﻠﻌﻙ ﺇﻟﻰ ﺒﻘﺎﺀ ﺸﺊ ﺩﻟﻴل‬

‫ﻋﻠﻰ ﻋﺩﻡ ﻏﻨﺎﻙ ﺒﻪ ‪ ،‬ﻭ ﻤﻌﻨﺎﻩ ﺃﻨﻙ ﻟﻡ ﺘﻌﺭﻓﻪ ﺤﻕ ﺍﻟﻤﻌﺭﻓﺔ ‪ ،‬ﻭ ﺃﻨﻙ‬

‫ﺠﺎﻫل ﺒﻪ ‪ ،‬ﻓﻬﻭ ﺃﻫﻡ ﺸﺊ ﻭ ﺍﻟﻐﻨﻰ ﺒﻴﺩﻩ ‪.‬‬

‫] ﺘﻁﻠﻌﻙ ﺇﻟﻰ ﺒﻘﺎﺀ ﻏﻴﺭﻩ ﺩﻟﻴل ﻋﻠﻰ ﻋﺩﻡ ﻭﺠﺩﺍﻨﻙ ﻟﻪ [ ‪.‬‬

‫ﻜﻤﺎ ﻓﻰ ﺍﻟﺤﺩﻴﺙ ))ﺍﺤﻔﻅ ﺍﷲ ﺘﺠﺩﻩ ﺘﺠﺎﻫﻙ ((‬

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 ‫ﺇﺫ ﻟﻭ ﻭﺠﺩﺘﻪ ﻤﺎ ﻁﻠﺒﺕ ﺸﻴﺌﺎﹰ ‪ ،‬ﻭﻻ ﺍﻓﺘﻘﺭﺕ ﺇﻟﻰ ﺸﺊ ﺃﺼﻼ ‪ ،‬ﻭﻜل‬

‫ﻤﻥ ﻴﻔﺘﻘﺭ ﻟﻐﻴﺭ ﺍﷲ ﻓﻠﻴﺱ ﺒﻌﺎﺭﻑ ﺒﺎﷲ ‪ ،‬ﻭﻜل ﻤﻥ ﻴﺭﻜﻥ ﺇﻟﻰ ﺸﺊ‬

‫ﻓﻠﻴﺱ ﻤﻥ ﺍﷲ ﻓﻰ ﺸﺊ ‪ ،‬ﻭﻟﻴﺱ ﻋﻠﻰ ﺸﺊ ‪ ،‬ﻟﻘﻠﺔ ﺼﺩﻗﻪ ‪ ،‬ﻭﻟﻭ‬

‫ﺩﺨل ﺠﻨﺔ ﺍﻟﻴﻘﻴﻥ ﻭ ﺍﻟﺘﻭﻜل ﻻﺠﺘﻤﻌﺕ ﻫﻤﺘﻪ ‪ ،‬ﻭﺍﻨﺠﻤﻊ ﻗﻠﺒﻪ ) ﻟﻡ‬

‫ﻴﻘﻠﻕ ﻭ ﻟﻡ ﻴﺘﺸﺘﺕ ﺃﻤﻠﻪ ( ﻓﻤﻥ ﺸﺭﺏ ﻤﺎﺀ ﺍﻟﺤﻕ ﺍﻟﺴﻠﺴﺒﻴل ﺍﻟﺼﺎﻓﻰ‬

‫ﺴﻴﺴﺘﻐﻨﻰ ﻋﻥ ﻤﺎﺀ ﻏﻴﺭﻩ ‪ ،‬ﻓﺘﻌﻁﺸﻪ ﺇﻟﻰ ﻏﻴﺭ ﻤﺎﺌﻪ ﺩﻟﻴل ﻋﻠﻰ ﺃﻨﻪ‬

‫ﻟﻡ ﻴﺸﺭﺏ ﻤﻥ ﻤﺎﺌﻪ ‪.‬‬

‫ﻭﷲ ﺩﺭ ﺍﻟﻘﺎﺌل ‪:‬‬

‫ﻜﺎﻨﺕ ﻟﻘﻠﺒﻰ ﺃﻫﻭﺍﺀ ﻤﻔﺭﻗﺔ‬

‫ﻓﺎﺴﺘﺠﻤﻌﺕ ﻤﺫ ﺭﺃﺘﻙ ﺍﻟﻌﻴﻥ ﺃﻫﻭﺍﺌﻰ‬

‫ﻓﺼﺎﺭ ﻴﺤﺴﺩﻨﻰ ﻤﻥ ﻜﻨﺕ ﺃﺤﺴﺩﻩ‬

‫ﻭﺼﺭﺕ ﻤﻭﻟﻰ ﺍﻟﻭﺭﻯ ﻤﺫ ﺼﺭﺕ ﻤﻭﻻﺌﻰ‬

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 ‫ﻭﻤﻥ ﻋﻼﻤﺔ ﺍﻟﻐﻨﻰ ﺒﻪ ﺃﻴﻀﺎﹰ ﺍﻷﻨﺱ ﺒﻪ ‪ ،‬ﻭﺍﻟﻭﺤﺸﺔ ﻤﻥ ﻏﻴﺭﻩ ‪،‬‬

‫ﻓﺎﷲ ﻴﻐﻨﻰ ﻋﻥ ﻜل ﺸﺊ ‪ ،‬ﻭﻻ ﻴﻐﻨﻰ ﻋﻨﻪ ﺸﺊ ‪.‬‬

‫] ﻭﺍﺴﺘﻴﺤﺎﺸﻙ ﺍﻟﻤﻁﻐﻰ ﺒﻔﻘﺩﺍﻥ ﻤﺎ ﺴﻭﺍﻩ ﺩﻟﻴل ﻋﻠﻰ ﻋﺩﻡ ﻭﺼﻠﺘﻙ‬

‫ﺒﻪ [‪.‬‬

‫ﻭ ﺍﻟﻜﻼﻡ ﻫﻨﺎ ﻋﻥ ﺤﺎﻟﺔ ﺍﻟﻌﺸﻕ ﺍﻟﺘﻰ ﺘﻁﺭﺩ ﺍﻟﺤﻕ ﻤﻥ ﺍﻟﻘﻠﺏ ‪ ،‬ﻭ‬

‫ﺘﺴﻬﺭ ﺍﻟﻌﺎﺸﻕ ﻭ ﺘﻠﻬﻴﻪ ﻋﻥ ﺍﻟﻌﺒﺎﺩﺓ ‪ ،‬ﻭ ﻟﻴﺱ ﺍﻟﻜﻼﻡ ﻋﻥ ﺍﻟﻔﻘﺩ‬

‫ﺍﻟﻔﻁﺭﻯ ﺍﻟﻤﻌﺘﺩل ‪ ،‬ﻭ ﻻ ﻋﻥ ﺍﻟﺸﻭﻕ ﺍﻟﻁﺒﻴﻌﻰ ‪ ،‬ﻓﻬﻭ ﻓﻁﺭﺓ ﺒﺸﺭﻴﺔ‬

‫ﻟﻜﻥ ﺘﺭﻜﻬﺎ ﺒﻼ ﺤﺩﻭﺩ ﻭ ﺠﻌﻠﻬﺎ ﺘﻁﻐﻰ ﻋﻠﻰ ﺍﻟﻤﻌﺒﻭﺩ ﻫﻭ ﺍﻟﻀﻼل ‪،‬‬

‫ﺃﻤﺎ ﻭﺠﻭﺩﻫﺎ ﻓﻬﻭ ﺸﺊ ﻤﻘﺒﻭل ﻭ ﻴﻤﻴﺯ ﺍﻟﻘﻠﻭﺏ ﺍﻟﺸﻔﺎﻓﺔ ﺍﻟﻤﺭﻫﻔﺔ ‪،‬‬

‫ﻓﻘﺩ ﺭﺃﻴﻨﺎ ﺍﻟﻨﺒﻰ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﻔﺘﻘﺩ ﺯﻭﺠﺘﻪ ﻭ ﺤﺒﻴﺒﺘﻪ‬

‫ﺨﺩﻴﺠﺔ ﺭﻀﻭﺍﻥ ﺍﷲ ﻋﻠﻴﻬﺎ ‪.‬‬

‫ﺃﻤﺎ ﺍﺴﺘﻴﺤﺎﺸﻙ ﺍﻟﺯﺍﺌﺩ ﺒﻔﻘﺩﺍﻥ ﺸﺊ ﻓﻬﻭ ﺩﻟﻴل ﻋﻠﻰ ﻋﺩﻡ ﺍﻟﺼﻠﺔ‬

‫ﺍﻟﺤﻘﻴﻘﻴﺔ ﺒﺎﷲ ﺘﻌﺎﻟﻰ ‪ ،‬ﺇﺫ ﻟﻭ ﻭﺼﻠﺕ ﺇﻟﻰ ﺍﻟﻴﻘﻴﻥ ﻟﻡ ﺘﺴﺘﻭﺤﺵ ﻤﻥ‬

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 ‫ﻓﻘﺩﺍﻥ ﺸﺨﺹ ‪ ،‬ﺇﻻ ﺒﻘﺩﺭ ﺨﻭﺍﻁﺭ ﺒﺸﺭﻴﺔ ﻋﻔﺎ ﺍﷲ ﻋﻨﻬﺎ ‪ ،‬ﻭ ﻫﻰ ﻻ‬

‫ﺘﻔﺴﺩ ﺍﻟﻌﺒﻭﺩﻴﺔ ﺒل ﺘﺯﻴﺩﻙ ﺘﺒﺘﻼ ﻭ ﺍﺴﺘﻐﻔﺎﺭﺍ ﻟﻠﻤﻔﻘﻭﺩ ‪ ،‬ﻭ ﺩﻋﺎﺀﺍ ﷲ‬

‫ﺃﻥ ﻴﺠﻤﻌﻙ ﺒﻪ ﻋﻠﻰ ﺍﻟﺨﻴﺭ ‪ ،‬ﻭﻓﻰ ﺍﻟﺤﻘﻴﻘﺔ ﻟﻭ ﻓﻘﺩﺕ ﺸﻴﺌﺎ ﺴﻭﻯ‬

‫ﺍﷲ ﺘﻌﺎﻟﻰ ﻓﻤﺎ ﻓﻘﺩﺕ ﺸﻴﺌﺎﹰ ‪ ،‬ﻭﻫﺫﻩ ﻋﻼﻤﺔ ﺍﻟﻐﻨﻰ ﺒﺎﷲ ‪ :‬ﺃﻨﻪ ﻴﻀﺤﻰ‬

‫ﺒﻤﺎ ﻫﻭ ﻓﻰ ﺍﻟﻌﺎﺩﺓ ﻴﺅﻟﻡ ﻓﻘﺩﻩ ‪ ،‬ﻓﻰ ﺴﺒﻴل ﺍﷲ ‪ ،‬ﻭ ﻻ ﻴﺘﺭﺩﺩ ﺃﺒﺩﺍ ‪،‬‬

‫ﻓﺘﺠﺩ ﺍﻟﻤﺅﻤﻥ ﻴﻀﺤﻰ ﺒﺄﻫﻠﻪ ﻭ ﻤﺎﻟﻪ ﻭ ﻴﻬﺎﺠﺭ ‪ ،‬ﻭﻴﻀﺤﻰ ﺒﻨﻔﺴﻪ‬

‫ﻭ ﻴﺨﺭﺝ ﻓﻰ ﺴﺒﻴل ﺍﻟﺤﻕ ‪ ،‬ﻓﺎﷲ ﻴﻐﻨﻰ ﻋﻥ ﻜل ﺸﺊ ‪ ،‬ﻭﻫﻭ‬

‫ﺍﻟﻤﻘﺼﻭﺩ ﻤﻥ ﺍﻟﻌﺒﻴﺩ ‪.‬‬

‫ﻭ ﺭﻏﻡ ﺃﻥ ﺭﻀﺎﻩ ﻜﺎﻑ ﺇﻻ ﺃﻨﻪ ﻴﺩﺨﺭ ﻟﻙ ﺠﺯﺍﺀﺍ ﺭﺍﺌﻌﺎ ‪ ،‬ﻫﺩﻴﺔ ﻤﻥ‬

‫ﺍﷲ ﺇﻟﻴﻙ ﺒﻜل ﻋﻤل ﺘﻌﻤﻠﻪ ‪.‬‬

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 ‫ﺃﻤﺎ ﺃﻫل ﺍﻟﺘﺭﺩﺩ ﻭ ﺍﻟﺒﺨل ﺒﻭﻗﺘﻬﻡ ﻭ ﻤﺎﻟﻬﻡ ‪ ،‬ﻓﺤﻘﻴﻘﺘﻬﻡ ﺘﻅﻬﺭ ﻋﻨﺩ‬

‫ﺃﻭل ﺍﺨﺘﺒﺎﺭ ‪ ،‬ﻓﻬﻨﺎ ﻴﺒﺩﻭ ﺍﻟﻌﻭﺍﺭ ‪ ،‬ﻭﺘﻨﻬﺘﻙ ﺍﻷﺴﺘﺎﺭ ‪ ،‬ﻓﻜﻡ ﻤﻥ ﻤﺩﻉ‬

‫ﺍﻟﻐﻨﻰ ﺒﺎﷲ ‪ ،‬ﻭﺇﻨﻤﺎ ﻏﻨﺎﻩ ﺒﻤﻨﺯﻟﺘﻪ ﻭﺼﻭﻟﺘﻪ ﻋﻠﻰ ﺍﻟﺨﻠﻕ ‪ ،‬ﻤﻌﺘﻤﺩﺍ‬

‫ﻋﻠﻰ ﻤﺎ ﺜﺒﺕ ﻋﻨﺩﻫﻡ ﻤﻥ ﻤﻌﺭﻓﺘﻪ ‪ ،‬ﻓﻜﻥ ﻋﺒﺩ ﺍﷲ ﻻ ﻋﺒﺩ ﺍﻟﻌﻠل ‪،‬‬

‫ﻜﻤﺎ ﻜﺎﻥ ﻟﻙ ﺭﺒﺎ ﻭﻻ ﻋﻠﺔ ‪ ،‬ﻓﻜﻥ ﻋﺒﺩﺍ ﻟﻪ ﻭﻻ ﻋﻠﺔ ‪ ،‬ﻜﻤﺎ ﺭﺯﻗﻙ ﻭ‬

‫ﻫﺩﺍﻙ ﺒﻼ ﺜﻤﻥ ﺩﻓﻌﺘﻪ ‪ ....‬ﻓﻠﻭ ﺍﻓﺘﻘﺭﺕ ﻓﻼ ﺘﺘﺭﺩﺩ ‪ ،‬ﻭ ﻻ ﺘﻨﻘﻠﺏ‬

‫ﻋﻠﻰ ﻋﻘﺒﻴﻙ ‪ ،‬ﻭﻟﺘﻜﻥ ﻟﻪ ﻜﻤﺎ ﻜﺎﻥ ﻟﻙ ﺍ‪.‬ﻫـ‬

‫ﻤﻊ ﺍﷲ ﺘﻬﻭﻥ ﺍﻟﺨﻁﻭﺏ ‪:‬‬

‫ﻓﻤﻊ ﺍﻟﺤﺏ ﻴﺨﺘﻔﻰ ﺍﻷﻟﻡ ‪ ،‬ﻭ ﻴﺒﻘﻰ ﺍﻟﺸﻌﻭﺭ ﺒﻘﺭﺏ ﺍﻟﺤﺒﻴﺏ‬

‫ﻭﻜﺎﻨﺕ ﺯﻭﺠﺔ ﺒﻼل ﺘﺼﻴﺢ ﻋﻨﺩ ﻤﻭﺘﻪ ﻭﺍﻜﺭﺒﺎﻩ ﻓﻴﻘﻭل ﻫﻭ ‪ :‬ﻭﺍﻁﺭﺒﺎﻩ‬

‫‪ ،‬ﻏﺩﺍ ﺃﻟﻘﻰ ﺍﻷﺤﺒﺔ ‪ ،‬ﻤﺤﻤﺩﺍ ﻭﺤﺯﺒﻪ ‪.‬‬

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 ‫ﻭﻟﻤﺎ ﻀﺭﺏ ﻋﺎﻤﺭ ﺒﻥ ﻓﻬﻴﺭﺓ ﺒﺎﻟﺭﻤﺢ ﻭﻨﻔﺫ ﻤﻥ ﻅﻬﺭﻩ ﺇﻟﻰ ﺼﺩﺭﻩ ‪،‬‬

‫ﻗﺎل ﻓﺯﺕ ﻭﺭﺏ ﺍﻟﻜﻌﺒﺔ ‪.‬‬

‫] ﻤﺎ ﺘﺠﺩﻩ ﺍﻟﻘﻠﻭﺏ ﻟﻔﻘﺩ ﺍﻟﺩﻨﻴﺎ ﻤﻥ ﺍﻟﻬﻤﻭﻡ ﻭﺍﻷﺤﺯﺍﻥ ‪ ،‬ﻓﻸﺠل ﻤﺎ‬

‫ﻤﻨﻌﺘﻪ ﻤﻥ ﻭﺠﻭﺩ ﺍﻹﻴﻤﺎﻥ [ ‪.‬‬

‫ﺴﺒﺏ ﺍﻟﻬﻤﻭﻡ ﻋﻠﻰ ﺍﻟﺩﻨﻴﺎ ﻭ ﺯﻴﻨﺘﻬﺎ ﻫﻭ ﻓﻘﺩ ﺸﺊ ﻤﻥ ﺍﻟﻴﻘﻴﻥ ‪،‬ﻷﻥ‬

‫ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻗﺭﻴﺏ ﻋﻠﻰ ﺍﻟﺩﻭﺍﻡ ‪ ،‬ﺭﻗﻴﺏ ﻋﻠﻰ ﺍﻟﺩﻭﺍﻡ ‪ ،‬ﻓﻤﻥ ﻜﺎﻥ‬

‫ﻗﺭﻴﺒﺎ ﻤﻥ ﺍﻟﺤﺒﻴﺏ ‪ .‬ﻓﻜﻴﻑ ﻴﺤﺱ ﺒﻔﺭﺍﻕ ﺸﺊ ﺃﻭ ﻓﻭﺍﺘﻪ ؟‬

‫ﻜل ﻤﺎ ﻴﻨﺯل ﻤﻥ ﻋﻨﺩ ﺍﻟﺤﺒﻴﺏ ﻓﻬﻭ ﺤﺒﻴﺏ ‪ ،‬ﻓﻔﻰ ﻤﺤﺒﻭﺒﻪ ﺍﺠﺘﻤﻌﺕ‬

‫ﺍﻟﻤﺤﺎﺴﻥ ﻜﻤﺎ ﻗﺎل ﺍﻟﻘﺎﺌل ‪:‬‬

‫ﺘﺫﻟل ﻟﻪ ﺘﺤﻅﻰ ﺒﺭﺅﻴﺎ ﺠﻤﺎﻟﻪ‬

‫ﻓﻔﻰ ﻭﺠﻪ ﻤﻥ ﺘﺤﺏ ﺍﻟﻔﺭﺍﺌﺽ ﻭﺍﻟﻨﻔل‬

‫‪...................................‬‬

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 ‫ﺘﻠﺫ ﻟﻰ ﺍﻵﻻﻡ ﺇﺫ ﻜﻨﺕ ﻤﺴﻘﻤﻰ‬

‫ﻭﺇﻥ ﺘﺨﺘﺒﺭﻨﻰ ﻓﻬﻭ ﻋﻨﺩﻯ ﺼﻨﺎﺌﻊ‬

‫‪.................................‬‬

‫ﻭﻟﻭ ﺨﻁﺭ ﺤﺏ ﺍﻟﺤﻕ ﻴﻭﻤﺎ ﻋﻠﻰ ﺨﺎﻁﺭ ﺍﻤﺭﺉ ﺃﻗﺎﻡ ﺒﻪ ﺍﻷﻓﺭﺍﺡ‬

‫ﻭﺍﺭﺘﺤل ﺍﻟﻬﻡ‪.‬‬

‫ﻭﻗﻴل ﺍﻨﻪ ﻤﻤﺎ ﺃﻭﺤﻰ ﺍﷲ ﺇﻟﻰ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪:‬‬

‫ﻴﺎ ﺩﺍﻭﺩ ﻻ ﺘﻤﺯﺝ ﻫﻡ ﻏﻴﺭﻯ ﺒﻘﻠﺒﻙ ‪ ،‬ﻓﺘﻨﻘﺹ ﺤﻼﻭﺓ ﺍﻟﺭﻭﺤﺎﻨﻴﻴﻥ ﻴﺎ‬

‫ﺩﺍﻭﺩ ﺃﻨﺎ ﻤﺼﺒﺎﺡ ﻗﻠﻭﺏ ﺍﻟﺭﻭﺤﺎﻨﻴﻴﻥ ‪ ،‬ﻭﻤﻥ ﻜﻨﺕ ﻤﺼﺒﺎﺡ ﻗﻠﺒﻪ ﻟﻡ‬

‫ﻴﻐﺘﻡ ﺃﺒﺩﺍﹰ‪ .‬ﺍ‪.‬ﻫـ‬

‫ﻓﻤﻥ ﺸﻌﺭ ﺒﺘﺄﻴﻴﺩ ﺍﷲ ﻭ ﺤﺒﻪ ﻭ ﺤﺎﻓﻅ ﻋﻠﻰ ﺭﻀﻭﺍﻨﻪ ‪ ،‬ﻓﻘﺩ ﺤﺼﻠﺕ‬

‫ﻟﻪ ﺍﻟﻤﻌﻴﺔ ﺍﻟﺘﻰ ﺘﻭﺠﺏ ﺍﻟﻨﺼﺭ ﻭﺍﻟﻅﻔﺭ ﺒﻜل ﻤﺎ ﻴﺭﻴﺩ ‪ ،‬ﺃﻻ ﺘﺭﻯ ﻗﻭل‬

‫ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻷﺒﻰ ﺒﻜﺭ " ﻻ ﺘﺤﺯﻥ ﺇﻥ ﺍﷲ‬

‫ﻤﻌﻨﺎ"‪.‬‬

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 ‫ﺤﻴﻥ ﺃﺤﺩﻕ ﺒﻪ ﺍﻟﻤﺸﺭﻜﻭﻥ ‪ ،‬ﻓﻜﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻓﻰ ﻗﻤﺔ‬

‫ﺍﻹﻴﻤﺎﻥ ‪ ،‬ﻓﻠﻡ ﻴﻬﻤﻪ ﺸﺊ ﻭﻟﻡ ﺘﻘﺭﺏ ﻤﻥ ﺴﺎﺤﺘﻪ ﺍﻷﺤﺯﺍﻥ ‪ ،‬ﻭﻜﺎﻥ‬

‫ﺃﺒﻭ ﺒﻜﺭ ﻤﻌﻪ ﻓﻰ ﺫﻟﻙ ﺍﻟﻭﻗﺕ ‪ ،‬ﻓﺩﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻤﺎ‬

‫ﻴﻁﺭﺩ ﺍﻷﺤﺯﺍﻥ ‪....‬‬

‫ﺍﻟﻤﺎل ﻴﺄﺘﻴﻙ ﺒﺎﻟﻘﺩﺭ ﺍﻟﻤﻨﺎﺴﺏ ﻓﻼ ﺘﻘﻠﻕ ‪:‬‬

‫] ﻤﻥ ﺘﻤﺎﻡ ﺍﻟﻨﻌﻤﺔ ﻋﻠﻴﻙ ﺃﻥ ﻴﺭﺯﻗﻙ ﻤﺎ ﻴﻜﻔﻴﻙ ‪ ،‬ﻭﻴﻤﻨﻌﻙ ﻤﺎ‬

‫ﻴﻁﻐﻴﻙ[‪.‬‬

‫ﻤﻥ ﺘﻤﺎﻡ ﻨﻌﻤﺔ ﺍﷲ ﻋﻠﻰ ﻋﺒﺩﻩ ﺃﻥ ﻴﻭﺠﻪ ﻫﻤﺘﻪ ﺇﻟﻴﻪ ‪ ،‬ﻭﻴﻔﺭﻍ ﻗﻠﺒﻪ‬

‫ﻤﻥ ﺍﻟﺘﻌﻠﻕ ﺒﻐﻴﺭﻩ ﻜﺎﺌﻨﺎ ﻤﺎ ﻜﺎﻥ ‪ ،‬ﻓﻴﺭﺯﻗﻪ ﻤﺎ ﻴﻜﻔﻴﻪ ﻋﻥ ﺍﻟﺴﺅﺍل ‪ ،‬ﻭ‬

‫ﻋﻥ ﺸﺒﻬﺔ ﺍﻟﺘﻌﻠﻕ ﺒﻐﻴﺭﻩ ) ﻭ ﻫﻭ ﺍﻟﻐﻨﻰ ﺒﺎﷲ ( ‪ ،‬ﺇﺫ ﻻ ﻨﻌﻤﺔ‬

‫ﺃﻋﻅﻡ ﻤﻥ ﺍﻟﻐﻨﻰ ﺒﺎﷲ ‪ ،‬ﻭ ﻤﻥ ﺘﻤﺎﻡ ﻨﻌﻤﺘﻪ ﺴﺒﺤﺎﻨﻪ ﺃﻥ ﻴﻐﻨﻴﻙ ﻋﻥ‬

‫ﻜل ﻤﺎ ﻴﻁﻐﻴﻙ ﻭ ﻴﺸﻐﻠﻙ ﻋﻥ ﺭﺒﻙ ‪ ،‬ﻓﻜﺜﺭﺓ ﺍﻟﻤﺎل ﻗﺩ ﺘﺸﻐﻠﻙ ﻭ‬

‫ﺘﻠﻬﻴﻙ ﻭ ﺘﺠﻌﻠﻙ ﻤﻥ ﺍﻟﻤﻔﺘﺭﻴﻥ ‪.‬‬

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 ‫ﻓﺈﺫﺍ ﺭﺯﻗﻙ ﺍﻟﺤﻕ ﺘﻌﺎﻟﻰ ﻤﺎ ﻴﻜﻔﻴﻙ ﻟﻘﻴﺎﻡ ﺒﺸﺭﻴﺘﻙ ﺃﻜﻼ ﻭﻟﺒﺎﺴﺎﹰ‬

‫ﻭﻤﺴﻜﻨﺎ ‪ ،‬ﻭ ﻟﻘﻴﺎﻡ ﺭﻭﺤﺎﻨﻴﺘﻙ ﻋﻠﻤﺎ ﻭﻋﻤﻼ ﻭﺫﻭﻗﺎ ‪ ،‬ﻭﻤﻨﻌﻙ ﻤﺎ‬

‫ﻴﻁﻐﻴﻙ ﻭﻴﺸﻐﻠﻙ ﻋﻥ ﺤﻀﻭﺭﻙ ﻤﻊ ﺭﺒﻙ ‪ ،‬ﻓﻘﺩ ﺃﺘﻡ ﻨﻌﻤﺘﻪ ﻋﻠﻴﻙ ‪،‬‬

‫ﻓﺎﺸﻜﺭﻩ ﻋﻠﻰ ﻤﺎ ﺃﺴﺩﻯ ﺇﻟﻴﻙ ‪ ،‬ﻭﺘﻭﺠﻪ ﺇﻟﻴﻪ ﻭﺤﺩﻩ ﻓﻴﻤﺎ ﺘﻌﺫﺭ ﻋﻠﻴﻙ‪،‬‬

‫ﻭﺍﺩﻓﻊ ﻤﺎ ﻴﺸﻐل ﻗﻠﺒﻙ ﻤﻥ ﺍﻟﻨﻬﻭﺽ ﺇﻟﻴﻪ ‪.‬‬

‫ﻭ ﻜﻠﻨﺎ ﻨﻌﻠﻡ ﺍﻟﺩﻋﺎﺀ ﺒﺎﻻﺴﺘﻌﺎﺫﺓ ﻤﻤﺎ ﻴﺸﻐل ﺍﻟﻘﻠﺏ ﻭﻴﻨﺴﻰ ﺍﻟﺭﺏ ‪-‬‬

‫ﻓﻘﺭﺍﹰ ﺃﻭ ﻏﻨﻰ ‪ -‬ﻓﻨﺘﻌﻭﺫ ﻤﻥ ﺍﻟﻔﻘﺭ ﺍﻟﻤﻨﺴﻰ ‪ ،‬ﻭﺍﻟﻐﻨﻰ ﺍﻟﻤﻁﻐﻰ ‪.‬‬

‫ﻭ ﻓﻰ ﺍﻟﺩﻋﺎﺀ‬

‫" ﺍﻟﻠﻬﻡ ﺍﺠﻌل ﺭﺯﻕ ﺁل ﻤﺤﻤﺩ ﻗﻭﺘﺎﹰ "‬

‫ﻭ ﻜﻤﺎ ﻨﻌﻠﻡ ‪:‬‬

‫ﻤﺎ ﻗل ﻭﻜﻔﻰ ﺨﻴﺭ ﻤﻤﺎ ﻜﺜﺭ ﻭﺃﻟﻬﻰ‬

‫ﻭ ﻨﺘﺩﺒﺭ ‪:‬‬

‫ﻟﻴﺱ ﺍﻟﻐﻨﻰ ﺒﻜﺜﺭﺓ ﺍﻟﻌﺭﺽ ‪ ،‬ﺇﻨﻤﺎ ﺍﻟﻐﻨﻰ ﻏﻨﻰ ﺍﻟﻨﻔﺱ ‪.‬‬

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 ‫ﻭﻓﻰ ﺫﻟﻙ ﻗﻴل ‪:‬‬

‫ﻏﻨﻰ ﺍﻟﻨﻔﺱ ﻤﺎ ﻴﻜﻔﻴﻙ ﻋﻥ ﺴﺩ ﺨﻠﺔ ‪ ،‬ﻓﺈﻥ ﺯﺩﺕ ﺸﻴﺌﺎﹰ ﻋﺎﺩ ﺫﻟﻙ‬

‫ﺍﻟﻐﻨﻰ ﻓﻘﺭﺍ ‪.‬‬

‫• ﻓﺈﻴﺎﻙ ﻭ ﺍﻟﻁﻤﻊ‬

‫ﻓﺎﻟﻭﺍﻋﻅ ﺍﻟﻁﻤﺎﻉ ﻴﺴﺘﺤﻕ ﻤﻥ ﻴﻌﻅﻪ ‪...‬‬

‫ﻭﺍﻋﺠﺒﺎ ﻟﻭﺍﻋﻅ ﻴﻭﻋﻅ ‪....‬‬

‫ﺍﻋﻠﻡ ﺃﻥ ﺍﻟﻌﺒﺩ ﺇﺫﺍ ﻜﺎﻥ ﻓﻲ ﻜﻔﺎﻴﺔ ﻭﻤﺎل ﺇﻟﻰ ﺸﺊ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﻓﻘﺩ‬

‫ﺴﻠﺒﻪ ﺍﷲ ﺤﻼﻭﺓ ﺍﻟﺯﻫﺩ ﻭ ﻅل ﺤﻴﺭﺍﻥ ﻭﻟﻬﺎ ‪.‬‬

‫ﻭ ﻜﺄﻥ ﺍﻟﺤﻕ ﻴﻨﺎﺠﻴﻪ ‪:‬‬

‫ﻋﺒﺩﻯ ﺃﺭﺩﺕ ﺭﻓﻊ ﻗﺩﺭﻙ ﻋﻨﺩ ﻤﻼﺌﻜﺘﻰ ‪ ،‬ﻭﺃﺠﻌﻠﻙ ﺩﻟﻴﻼ ﻷﻭﻟﻴﺎﺌﻰ ‪،‬‬

‫ﻭﻤﺭﺸﺩﺍ ﻷﻫل ﻁﺎﻋﺘﻰ ‪ ،‬ﻓﻤﻠﺕ ﺇﻟﻰ ﻋﺭﺽ ﺍﻟﺩﻨﻴﺎ ﻭﺘﺭﻜﺘﻨﻰ ‪،‬‬

‫ﻓﺄﻭﺭﺜﺘﻙ ﺍﻟﻭﺤﺸﺔ ﺒﻌﺩ ﺍﻷﻨﺱ ؛ ﻭﺍﻟﺫل ﺒﻌﺩ ﺍﻟﻌﺯ ‪ ،‬ﻭﺍﻟﻔﻘﺭ ﺒﻌﺩ‬

‫ﺍﻟﻐﻨﻰ‪ ،‬ﺍﺭﺠﻊ ﺇﻟﻰ ﻤﺎ ﻜﻨﺕ ﻋﻠﻴﻪ ‪ ،‬ﺍﺭﺠﻊ ﺇﻟﻰ ﻤﺎ ﻜﻨﺕ ﺘﻌﺭﻓﻪ ﻤﻥ‬

‫ﻨﻔﺱ‪.‬‬

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 ‫ﻓﻼ ﺘﻁﻤﻌﻭﺍ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﺇﻻ ﻟﺘﻌﻴﻥ ﻋﻠﻰ ﺍﻟﻁﺎﻋﺔ ﻭ ﺍﻟﺼﺩﻗﺔ ‪،‬‬

‫ﻭ ﺇﻻ ﻓﻴﺨﺸﻰ ﻋﻠﻴﻜﻡ ﺃﻥ ﺘﻌﻴﺸﻭﺍ ﻋﺒﻴﺩﺍ ﻟﻬﺎ ‪ ،‬ﻭﺇﺫ ﺒﺎﻟﺩﻨﻴﺎ ﺍﻨﺼﺭﻓﺕ‬

‫ﻋﻨﻜﻡ ﻭ ﺘﺭﻜﺘﻜﻡ ‪ ،‬ﻭﺒﻘﻴﺕ ﺤﺴﺭﺘﻬﺎ ﻓﻰ ﻗﻠﻭﺒﻜﻡ ‪.‬‬

‫ﻭﻗﻴل ﺇﻨﻪ ﻓﻰ ﺒﻌﺽ ﺍﻟﻜﺘﺏ ﺍﻟﻤﻨﺯﻟﺔ ‪:‬‬

‫ﺇﻥ ﺃﻫﻭﻥ ﻤﺎ ﺃﺼﻨﻊ ﺒﺎﻟﻌﺎﻟﻡ ﺇﺫﺍ ﻤﺎل ﺇﻟﻰ ﺍﻟﺩﻨﻴﺎ ﺃﻥ ﺃﺴﻠﺒﻪ ﺤﻼﻭﺓ‬

‫ﻤﻨﺎﺠﺎﺘﻰ ﺍ‪.‬ﻫـ‬

‫ﻭﺇﻨﻤﺎ ﻜﺎﻨﺕ ﺍﻟﻜﻔﺎﻴﺔ ﻨﻌﻤﺔ ‪ ،‬ﻭﺍﻟﺯﻴﺎﺩﺓ ﻋﻠﻴﻬﺎ ﻨﻘﻤﺔ ‪،‬ﻷﻥ ﺍﻟﻨﻔﻭﺱ‬

‫ﻤﺠﺒﻭﻟﺔ ﻋﻠﻰ ﺤﺏ ﺍﻟﻌﻁﺎﺀ ﻭﻜﺭﺍﻫﻴﺔ ﺍﻟﻔﻘﺩ ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﻁﺎﻫﺎ ﻓﺭﺤﺕ ‪،‬‬

‫ﻓﻤﻥ ﺃﺭﺍﺩ ﺃﻥ ﻴﺩﻭﻡ ﻓﺭﺤﻪ ﻓﻼ ﻴﺄﺨﺫ ﻓﻭﻕ ﻜﻔﺎﻴﺘﻪ ‪ ،‬ﻤﻤﺎ ﻴﺤﺯﻥ ﻋﻠﻰ‬

‫ﻓﻘﺩﻩ ‪ ] ،‬ﻗﻠل ﻤﺎ ﺘﻔﺭﺡ ﺒﻪ ﻴﻘل ﻤﺎ ﺘﺤﺯﻥ ﻋﻠﻴﻪ [ ‪.‬‬

‫ﻓﻼ ﻴﺘﺨﺫ ﺸﻴﺌﺎ ﻴﺨﺎﻑ ﻟﻪ ﻓﻘﺩﺍ‬ ‫ﻭﻤﻥ ﺴﺭﻩ ﺃﻥ ﻻ ﻴﺭﻯ ﻤﺎ ﻴﺴﻭﺅﻩ‬

‫ﻓﺴﺎﺩﺍﹰ ﺇﺫﺍ ﺍﻹﻨﺴﺎﻥ ﺠﺎﺯ ﺒﻪ ﺍﻟﺤﺩﺍ‬ ‫ﻓﺈﻥ ﺼﻼﺡ ﺍﻟﻤﺭﺀ ﻴﺭﺠﻊ ﻜﻠﻪ‬

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 ‫ﻴﺤﻜﻰ ﺃﻨﻪ ﺭﻓﻊ ﻟﺒﻌﺽ ﺍﻟﻤﻠﻭﻙ ﻗﺩﺡ ﻤﻥ ﻓﻴﺭﻭﺝ ﻤﺭﺼﻊ ﺒﺎﻟﺠﻭﺍﻫﺭ ﻟﻡ‬

‫ﻴﺭ ﻟﻪ ﻨﻅﻴﺭﺍﹰ ﻓﻔﺭﺡ ﺒﻪ ﺍﻟﻤﻠﻙ ﻓﺭﺤﺎﹰ ﺸﺩﻴﺩﺍﹰ ‪ ،‬ﻓﻘﺎل ﻟﺒﻌﺽ ﺍﻟﺤﻜﻤﺎﺀ‬

‫ﻋﻨﺩﻩ ‪ :‬ﻜﻴﻑ ﺘﺭﻯ ﻫﺫﺍ ؟‬

‫ﻓﻘﺎل ‪ :‬ﺃﺭﺍﻩ ﻤﺼﻴﺒﺔ ﻭﻓﻘﺭﺍﹰ‬

‫ﻓﻘﺎل ‪ :‬ﻜﻴﻑ ﺫﻟﻙ ؟‬

‫ﻓﻘﺎل ‪ :‬ﺇﻥ ﺍﻨﻜﺴﺭ ﻜﺎﻥ ﻤﺼﻴﺒﺔ ﻻ ﺼﺒﺭ ﻟﻬﺎ ‪ ،‬ﻭﺇﻥ ﺴﺭﻕ ﺼﺭﺕ‬

‫ﻓﻘﻴﺭﺍﹰ ﺇﻟﻴﻪ ﻭﻟﻡ ﻨﺠﺩ ﻤﺜﻠﻪ ‪ ،‬ﻭﻗﺩ ﻜﻨﺕ ﻗﺒل ﺃﻥ ﻴﺤﻤل ﺇﻟﻴﻙ ﻓﻲ ﺃﻤﻥ‬

‫ﻤﻥ ﺍﻟﻤﺼﻴﺒﺔ ﻭﺍﻟﻔﻘﺭ ؛ ﻓﺎﺘﻔﻕ ﺇﻨﻜﺴﺎﺭ ﺍﻟﻘﺩﺡ ﻓﻌﻅﻤﺕ ﻤﺼﻴﺒﺔ ﺍﻟﻤﻠﻙ‬

‫ﺒﻪ ‪ ،‬ﻓﻘﺎل ‪ :‬ﺼﺩﻕ ﺍﻟﺤﻜﻴﻡ ‪ ،‬ﻟﻴﺘﻪ ﻟﻡ ﻴﺤﻤل ﺇﻟﻴﻨﺎ ﺍ‪.‬ﻫـ‬

‫ﻭ ﺒﻨﻔﺱ ﺍﻟﻤﻌﻨﻰ ‪:‬‬

‫] ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﻻ ﺘﻌﺯل ﻓﻼ ﺘﺘﻭﻟﻰ ﻭﻻﻴﺔ ﻻ ﺘﺩﻭﻡ ﻟﻙ [ ‪.‬‬

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 ‫ﻴﺤﻜﻰ ﺃﻥ ﻋﺒﺩ ﺍﷲ ﺒﻥ ﺍﻟﻤﺒﺎﺭﻙ ﻭﻜﺎﻥ ﻤﻥ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺯﺍﻫﺩﻴﻥ ‪ ،‬ﻗﺩﻡ‬

‫ﻋﻠﻰ ﻫﺎﺭﻭﻥ ﺍﻟﺭﺸﻴﺩ ‪ ،‬ﻓﻠﻤﺎ ﺩﺨل ﺍﻟﻌﺴﻜﺭ ﺍﻨﻜﺏ ﻋﻠﻴﻪ ﺍﻟﻌﺴﻜﺭ‬

‫ﻟﺯﻴﺎﺭﺘﻪ ‪ ،‬ﻓﻭﻗﻊ ﻤﻥ ﺍﻻﺯﺩﺤﺎﻡ ﻀﺠﺔ ﻜﺒﻴﺭﺓ ‪ ،‬ﺤﺘﻰ ﺘﻘﻁﻌﺕ ﺍﻟﻨﻌﺎل ‪.‬‬

‫ﻭﺍﺭﺘﻔﻌﺕ ﺍﻟﻐﺒﺭﺓ ‪ ،‬ﻓﺄﺸﺭﻓﺕ ﺃﻡ ﻭﻟﺩ ﻫﺎﺭﻭﻥ ﻤﻥ ﻗﺼﺭ ﺍﻟﺨﺸﺏ ‪،‬‬

‫ﻓﻠﻤﺎ ﺭﺃﺕ ﻜﺜﺭﺓ ﺍﻟﻨﺎﺱ ﻭﺇﺯﺩﺤﺎﻤﻬﻡ ‪ ،‬ﻗﺎﻟﺕ ‪ :‬ﻤﺎ ﻫﺫﺍ ؟ ﻗﺎﻟﻭﺍ ﻟﻬﺎ ‪:‬‬

‫ﻫﺫﺍ ﻋﺎﻟﻡ ﺨﺭﺍﺴﺎﻥ ‪ ،‬ﻓﻘﺎﻟﺕ ‪ :‬ﻫﺫﺍ ﻭﺍﷲ ﻫﻭ ﺍﻟﻤﻠﻙ ﻭﺍﻟﻌﺯ ‪ ،‬ﻻ ﻤﻠﻙ‬

‫ﻫﺎﺭﻭﻥ ﺍﻟﺫﻯ ﻴﺠﻤﻊ ﺍﻟﻨﺎﺱ ﺒﺎﻟﺴﻭﻁ ﻭﺍﻟﻌﺼﻰ ‪.‬‬

‫• ﺃﻑ ﻷﺸﻐﺎل ﺍﻟﺩﻨﻴﺎ ﺇﺫﺍ ﺃﻗﺒﻠﺕ ‪ ،‬ﻭﺃﻑ ﻤﻥ ﺤﺴﺭﺘﻬﺎ ﺇﺫﺍ ﺃﺩﺒﺭﺕ‬

‫ﻭﺍﻟﻌﺎﻗل ﻻ ﻴﺭﻜﻥ ﺇﻻ ﺸﺊ ﺇﺫﺍ ﺃﻗﺒل ﻜﺎﻥ ﻓﺘﻨﺔ ‪ ،‬ﻭﺇﺫﺍ ﺃﺩﺒﺭ ﻜﺎﻥ‬

‫ﺤﺴﺭﺓ‬

‫ﻭﺃﻨﺸﺩﻭﺍ ﻓﻰ ﺫﻟﻙ ‪:‬‬

‫ﻭﻤﻥ ﻴﺤﻤﺩ ﺍﻟﺩﻨﻴﺎ ﻟﺸﺊ ﻴﺴﺭﻩ‬

‫ﻓﺴﻭﻑ ﻟﻌﻤﺭﻯ ﻋﻥ ﻗﺭﻴﺏ ﻴﻠﻭﻤﻬﺎ‬

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 ‫ﺇﺫﺍ ﺃﺩﺒﺭﺕ ﻜﺎﻨﺕ ﻋﻠﻰ ﺍﻟﻤﺭﺀ ﺤﺴﺭﺓ‬

‫ﻭﺇﻥ ﺃﻗﺒﻠﺕ ﻜﺎﻨﺕ ﻜﺜﻴﺭﺍﹰ ﻫﻤﻭﻤﻬﺎ‬

‫ﻭ ﻗﺩ ﺫﻜﺭﻨﺎ ﺴﺎﺒﻘﺎ ﻤﺎ ﻨﺴﺏ ﻟﻌﻠﻰ ﻜﺭﻡ ﺍﷲ ﻭﺠﻬﻪ ‪:‬‬

‫ﻤﺜل ﺍﻟﺩﻨﻴﺎ ﻜﻤﺜل ﺍﻟﺤﻴﺔ ﻟﻴﻥ ﻟﻤﺴﻬﺎ ﻗﺎﺘل ﺴﻤﻬﺎ ‪ ،‬ﻓﺄﻋﺭﺽ ﻋﻥ ﻜل‬

‫ﻤﺎ ﻴﻌﺠﺒﻙ ﻓﻴﻬﺎ ﻟﻘﻠﺔ ﻤﺎ ﻴﺼﺤﺒﻙ ﻤﻨﻬﺎ ‪ ،‬ﻭﺩﻉ ﻋﻨﻙ ﻫﻤﻭﻤﻙ ﻟﻤﺎ‬

‫ﺘﻴﻘﻨﺕ ﻤﻥ ﻓﺭﺍﻗﻬﺎ ‪ ،‬ﻭﻜﻥ ﺃﺴﺭ ﻤﺎ ﺘﻜﻭﻥ ﻓﻴﻬﺎ ﺃﺤﺯﻥ ﻤﺎ ﺘﻜﻭﻥ ﻤﻨﻬﺎ‪،‬‬

‫ﻓﺈﻥ ﺼﺎﺤﺏ ﺍﻟﺩﻨﻴﺎ ﻜﻠﻤﺎ ﺍﻁﻤﺄﻥ ﺇﻟﻰ ﺴﺭﻭﺭﻫﺎ ﺃﺸﺨﺹ ﺇﻟﻰ‬

‫ﻤﻜﺭﻭﻫﻬﺎ‪ ،‬ﻭﻗﻴل ﺍﻟﺩﻨﻴﺎ ﺃﺤﻼﻡ ﻤﻨﺎﻡ ﻭﺴﺭﻭﺭﻫﺎ ﻅل ﻏﻤﺎﻡ ‪ ،‬ﺃﺤﺩﺍﺜﻬﺎ‬

‫ﺴﻬﺎﻡ ‪ ،‬ﻭﻓﺘﻨﺘﻬﺎ ﻁﻭﺍﻡ ‪ :‬ﺃﻯ ﺃﻤﻭﺍﺝ ‪ ،‬ﻭﺴﻤﻬﺎ ﺍﷲ ﺒﺎﻟﻭﺤﺸﺔ ‪،‬‬

‫ﻭﻗﺭﻨﻬﺎ ﺒﺎﻟﻔﺠﺎﺌﻊ ﻭﺍﻟﺩﻫﺸﺔ ‪ ،‬ﺜﻡ ﺃﻭﺤﻰ ﻟﻬﺎ ‪ :‬ﻴﺎ ﺩﻨﻴﺎ ﺘﺸﺩﺩﻯ ﻋﻠﻰ‬

‫ﺃﻭﻟﻴﺎﺌﻰ ‪ ،‬ﻭﺘﻭﺴﻌﻰ ﻋﻠﻰ ﺃﻋﺩﺍﺌﻰ ‪ ،‬ﻓﻤﻥ ﻨﻅﺭ ﺍﻟﺩﻨﻴﺎ ﺒﻌﻴﻥ ﺍﻹﻨﺼﺎﻑ‬

‫‪ ،‬ﻜﻔﺎﻩ ﻤﻨﻬﺎ ﺃﻗل ﺍﻷﻭﺼﺎﻑ ‪ ،‬ﺇﺫ ﻟﻴﺱ ﻓﻴﻬﺎ ﺸﺊ ﻤﺤﻤﻭﺩ ﺇﻻ ﻭﻗﺎﺒﻠﻪ‬

‫ﺸﺊ ﻤﺫﻤﻭﻡ ‪ ،‬ﻜﺎﻟﻤﺎل ﺒﺎﻹﻨﺼﺭﺍﻑ ﻭﺍﻟﺫﻫﺎﺏ ‪ ،‬ﻭﺍﻟﺸﺒﺎﺏ ﺒﺎﻟﻬﺭﻡ ‪،‬‬

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 ‫ﻭﺍﻟﺼﺤﺔ ﺒﺎﻟﺴﻘﻡ ‪ ،‬ﻭﺍﻟﻔﺭﺡ ﺒﺎﻟﺤﺯﻥ ‪ ،‬ﻭﺍﻟﻌﺯ ﺒﺎﻟﺫل ‪ ،‬ﻭﺍﻟﺤﻴﺎﺓ‬

‫ﺒﺎﻟﻤﻭﺕ ‪.‬‬

‫******************************‬

‫ﺇﺫﺍ ﻤﺎ ﺭﻤﺎﻙ ﺍﻟﺩﻫﺭ ﻴﻭﻤﺎ ﺒﻨﻜﺒﺔ‬

‫ﻓﻬﻴﺊ ﻟﻪ ﺼﺒﺭﺍ ﻭﻭﺴﻊ ﻟﻪ ﺼﺩﺭﺍ‬

‫ﻷﻥ ﺘﺼﺎﺭﻴﻑ ﺍﻟﺯﻤﺎﻥ ﻜﺜﻴﺭﺓ‬

‫ﻓﻴﻭﻤﺎ ﺘﺭﻯ ﻋﺴﺭﺍ ﻭﻴﻭﻤﺎ ﺘﺭﻯ ﻴﺴﺭﺍ‬

‫ﻓﻤﻥ ﻭﻗﻑ ﻤﻊ ﻅﺎﻫﺭ ﺍﻟﺩﻨﻴﺎ ﻨﺎﺩﺘﻪ ﻫﻭﺍﺘﻑ ﺒﺎﻁﻨﻬﺎ ‪:‬‬

‫ﺇﻨﻤﺎ ﻨﺤﻥ ﻏﺭﺓ ﻓﻼ ﺘﻐﺘﺭ ‪.‬‬

‫] ﺇﻥ ﺩﻋﺎﻙ ﺇﻟﻴﻬﺎ ﻅﺎﻫﺭ ﻨﻬﺎﻙ ﻋﻨﻬﺎ ﺒﺎﻁﻥ [‪.‬‬

‫ﻅﺎﻫﺭﻫﺎ ﺨﻀﺭﺓ ﺤﻠﻭﺓ ‪ ،‬ﻭﺒﺎﻁﻨﻬﺎ ﺨﺒﻴﺜﺔ ﻤﺭﺓ ‪.‬‬

‫ﻓﺒﺎﻁﻨﻬﺎ ﻗﺩ ﻴﻜﻭﻥ ﺴﻤﺎ ﻗﺎﺘﻼ ‪...‬‬

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 ‫ﻭﻗﺩ ﺸﺒﻪ ﺒﻌﺽ ﺍﻟﺤﻜﻤﺎﺀ ﺍﻟﺩﻨﻴﺎ ﺒﺴﺒﻌﺔ ﺃﺸﻴﺎﺀ ‪:‬‬

‫ﺸﺒﻬﻬﺎ ﺒﺎﻟﻤﺎﺀ ﺍﻟﻤﺎﻟﺢ ﻴﻐﺭﻕ ﻭﻻ ﻴﺭﻭﻯ ‪ ،‬ﻭﻴﻀﺭ ﻭﻻ ﻴﻨﻔﻊ ‪.‬‬

‫ﻭﻜﺫﻟﻙ ﺍﻟﺩﻨﻴﺎ ﺘﻐﺭﻕ ﺼﺎﺤﺒﻬﺎ ﻓﻰ ﺤﺒﻬﺎ ‪ ،‬ﻭﻴﻤﻭﺕ ﻋﻁﺸﺎﻨﺎ ﻤﻨﻬﺎ ‪.‬‬

‫ﻭﺸﺒﻬﻬﺎ ﺒﻅل ﺍﻟﻐﻤﺎﻡ ﻴﻐﺭ ﻭﻴﺨﺫل ‪.‬‬

‫ﻭﻫﻭ ﺍﻟﺫﻯ ﻴﻐﻁﻰ ﺒﻌﺽ ﺍﻟﻤﻭﺍﻀﻊ ‪ ،‬ﻓﺈﺫﺍ ﺃﺸﺭﻗﺕ ﺍﻟﺸﻤﺱ ﺘﻘﺸﻊ‬

‫ﻋﻨﻪ ‪.‬‬

‫ﻭﺸﺒﻬﻬﺎ ﺒﺎﻟﺒﺭﻕ ﺍﻟﺨﺎﻁﻑ ﻴﻌﻨﻰ ﻓﻰ ﺴﺭﻋﺔ ﺍﻟﺫﻫﺎﺏ ﻭﺍﻻﻀﻁﺭﺍﺏ ‪،‬‬

‫ﻭﺒﺴﺤﺎﺏ ﺍﻟﺼﻴﻑ ﻴﻀﺭ ﻭﻻ ﻴﻨﻔﻊ ‪ ،‬ﻭﺒﺯﻫﺭ ﺍﻟﺭﺒﻴﻊ ﻴﻐﺭ ﺒﺯﻫﻭﺘﻪ ﺜﻡ‬

‫ﻴﺼﻔﺭ ﻓﺘﺭﺍﻩ ﻫﺸﻴﻤﺎ ‪ ،‬ﻭﺒﺄﺤﻼﻡ ﺍﻟﻨﺎﺌﻡ ﻴﺭﻯ ﺍﻟﺴﺭﻭﺭ ﻓﻰ ﻤﻨﻪ ‪ ،‬ﻓﺈﺫﺍ‬

‫ﺍﺴﺘﻴﻘﻅ ﻟﻡ ﻴﺠﺩ ﻓﻰ ﻴﺩﻩ ﺸﻴﺌﺎﹰ ﺇﻻ ﺍﻟﺤﺴﺭﺓ ‪ ،‬ﻭﺒﺎﻟﻌﺴل ﺍﻟﻤﺸﻭﺏ‬

‫ﺒﺎﻟﺴﻡ ﺍﻟﺯﻋﺎﻑ ﻴﻐﺭ ﻭﻴﻘﺘل ‪.‬‬

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 ‫ﻗﺎل ﺤﻔﻴﺩﻩ ‪:‬‬

‫ﻓﺘﺄﻤﻠﺕ ﻫﺫﻩ ﺍﻟﺤﺭﻭﻑ ﺍﻟﺴﺒﻌﺔ ﺴﺒﻌﻴﻥ ﺴﻨﺔ ‪ ،‬ﺜﻡ ﺯﺩﺕ ﻓﻴﻬﺎ ﺤﺭﻓﺎﹰ‬

‫ﻭﺍﺤﺩﺍﹰ ‪ ،‬ﻓﺸﺒﻬﺘﻬﺎ ﺒﺎﻟﻐﻭل ﺍﻟﺘﻰ ﺘﻬﻠﻙ ﻤﻥ ﺃﺠﺎﺒﻬﺎ ﻭﺘﺘﺭﻙ ﻤﻥ ﺃﻋﺭﺽ‬

‫ﻋﻨﻬﺎ ﺍ‪.‬ﻫـ ‪.‬‬

‫ﻗﺎل ﺒﻌﻀﻬﻡ ‪:‬‬

‫ﺇﻨﻤﺎ ﻤﺜل ﺍﻟﺩﻨﻴﺎ ﻜﺎﻟﺒﺤﺭ ﺍﻟﻬﺎﺌل ﺍﻟﻤﺤﻴﻁ ‪ ،‬ﻭﺍﻵﺨﺭﺓ ﻤﻥ ﻭﺭﺍﺀ ﺫﻟﻙ‬

‫ﺍﻟﺒﺤﺭ ‪ ،‬ﻭﻻ ﻴﺘﺼﺒﺭ ﺍﻟﻘﻠﺏ ﺒﺎﻟﻨﻅﺭ ﺇﻟﻰ ﺍﻟﺩﺍﺭ ﺍﻵﺨﺭﺓ ﺇﻻ ﺒﻌﺩ ﺍﻟﺠﻭﺍﺯ‬

‫ﻋﻠﻰ ﺫﻟﻙ ﺍﻟﺒﺤﺭ ﻓﻰ ﺴﻔﻥ ﺍﻟﺼﺒﺭ ﻭﺍﻟﺭﻀﻰ ‪ ،‬ﻷﻨﻪ ﺒﺤﺭ ﻟﺠﻰ ﻴﻐﺸﺎﻩ‬

‫ﻤﻭﺝ ﻤﻥ ﻓﻭﻗﻪ ﻤﻭﺝ ﻤﻥ ﻓﻭﻗﻪ ﺴﺤﺎﺏ ﻅﻠﻤﺎﺕ ﺒﻌﻀﻬﺎ ﻓﻭﻕ ﺒﻌﺽ‪،‬‬

‫ﻴﻐﺸﺎﻩ ﻤﻭﺝ ﺍﻟﺸﻬﻭﺍﺕ ‪ ،‬ﻤﻥ ﻓﻭﻗﻪ ﻤﻭﺝ ﺍﻟﻐﻔﻼﺕ ‪ ،‬ﻤﻥ ﻓﻭﻗﻪ‬

‫ﺴﺤﺎﺏ ﺍﻟﻜﺎﺌﻨﺎﺕ ‪.‬‬

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 ‫* ﻋﻠﻡ ﺃﻨﻙ ﻻ ﺘﻘﺒل ﺍﻟﻨﺼﺢ ﻟﻤﺠﺭﺩ ﺍﻟﻘﻭل ‪ ،‬ﻓﺫﻭﻗﻙ ﻤﻥ ﺫﻭﻗﻬﺎ ﻤﺎ‬

‫ﺴﻬل ﻋﻠﻴﻙ ﻓﺭﺍﻗﻬﺎ ‪.‬‬

‫ﻗﺩ ﻋﻠﻡ ﺍﻟﺤﻕ ﺴﺒﺤﺎﻨﻪ ﺃﻥ ﻤﻥ ﻋﺒﺎﺩﻩ ﻤﻥ ﻻ ﻴﻘﺒل ﺍﻟﻨﺼﺢ ﺒﻤﺠﺭﺩ‬

‫ﺍﻟﻘﻭل ‪ ،‬ﻓﻼ ﻴﺯﻫﺩ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﺒﻤﺠﺭﺩ ﺴﻤﺎﻉ ﺍﻟﻭﻋﻅ ‪ ،‬ﺇﺫ ﻜﺜﻴﺭ ﻤﻥ‬

‫ﺃﻫل ﺍﻟﻌﻠﻡ ﻭﺍﻟﻔﻬﻡ ﻴﺴﻤﻌﻭﻥ ﺍﻟﻘﺭﺀﺍﻥ ﻴﻘﺭﻋﻬﻡ ﻋﻠﻴﻬﺎ ‪ ،‬ﻭﻴﺤﺫﺭﻫﻡ ﻤﻥ‬

‫ﻏﺭﻭﺭﻫﺎ ‪ ،‬ﻭﻫﻡ ﻏﺎﺌﺒﻭﻥ ﻋﻥ ﺫﻟﻙ ﺍﻟﺘﺫﻜﻴﺭ ‪ ،‬ﻤﺸﻐﻭﻟﻭﻥ ﺒﻤﺎ ﻴﻭﺠﺏ‬

‫ﻟﻘﻠﻭﺒﻬﻡ ﺍﻟﺘﺫﻜﻴﺭ ‪ ،‬ﻓﻠﻤﺎ ﺃﺭﺍﺩ ﺴﺒﺤﺎﻨﻪ ﺃﻥ ﻴﺼﻁﻔﻰ ﻤﻥ ﺸﺎﺀ ﻤﻥ‬

‫ﻋﺒﺎﺩﻩ ‪ ،‬ﻨﻐﺼﻬﺎ ﻋﻠﻴﻬﻡ ﻭﺸﺩﺩ ﻋﻠﻴﻬﻡ ﺍﻟﺒﻼﺀ ﻭﺍﻟﻤﺤﻥ ‪ ،‬ﻭﺃﺠﺭﻯ‬

‫ﻋﻠﻰ ﻅﺎﻫﺭﻫﻡ ﻤﻭﺍﻗﻊ ﺍﻟﻔﺘﻥ ‪ ،‬ﻜل ﺫﻟﻙ ﻋﻨﺎﻴﺔ ﺒﻬﻡ ‪ ،‬ﻟﻴﺫﻭﻗﻭﺍ ﻤﺭﺍﺭﺓ‬

‫ﺒﺎﻁﻨﻬﺎ ‪ ،‬ﻓﻼ ﺘﻐﺘﺭﻭﺍ ﺒﺤﻼﻭﺓ ﺯﺨﺭﻑ ﻅﺎﻫﺭﻫﺎ ‪.‬‬

‫ﻓﺎﻟﻌﻘﻼﺀ ﻫﻡ ﺍﻟﺫﻴﻥ ﻨﻅﺭﻭﺍ ﺇﻟﻰ ﺒﺎﻁﻥ ﺍﻟﺩﻨﻴﺎ ﺤﻴﻥ ﻨﻅﺭ ﺍﻟﻨﺎﺱ ﺇﻟﻰ‬

‫ﻅﺎﻫﺭﻫﺎ ‪ ،‬ﻭﺍﻫﺘﻤﻭﺍ ﺒﺂﺠﻠﻬﺎ ﺤﻴﻥ ﺍﻫﺘﻡ ﺍﻟﻨﺎﺱ ﺒﻌﺎﺠﻠﻬﺎ ‪.‬‬

‫* ﺍﻷﻜﻭﺍﻥ ﻅﺎﻫﺭﻫﺎ ﻏﺭﺓ ‪ ،‬ﻭﺒﺎﻁﻨﻬﺎ ﻋﺒﺭﺓ ‪.‬‬

‫*ﺍﻟﺒﻼﺀ ﻓﺎﺌﺩﺓ ﻟﻜﻰ ﺘﺘﻨﺒﻪ ﻭ ﻻ ﺘﺭﻜﻥ ﻟﻠﺩﻨﻴﺎ ‪...‬‬

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 ‫ﻓﻘﺩ ﺘﻌﻠﻤﻨﺎ ﻤﻥ ﺍﻟﻘﺭﺀﺍﻥ ‪:‬‬

‫ﺃﻥ ﺍﻹﻤﺘﺤﺎﻥ ﺒﻘﺩﺭ ﺍﻹﻤﻜﺎﻥ ‪ ،‬ﻭﻜل ﻤﺤﻨﺔ ﺘﺯﻴﺩ ﻤﻜﻨﺔ ‪ ،‬ﻭﺍﺨﺘﻴﺎﺭ‬

‫ﺍﻟﺒﺎﻗﻰ ﻴﻘﻁﻊ ﺍﻟﺘﺒﺎﻗﻰ ‪ ،‬ﻓﻘﺩ ﺘﺒﻘﻰ ﻓﻰ ﺍﻟﻘﻠﺏ ﺒﻘﻴﺔ ﻤﻥ ﺤﺏ ﺸﺊ ﻤﻥ‬

‫ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ ‪ ،‬ﺃﻭ ﺭﻜﻭﻥ ﻟﺸﺊ ﻤﻥ ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﻓﻴﺴﻠﻁ ﻋﻠﻴﻪ ﻤﻥ ﻴﺸﻭﺸﻪ‬

‫ﻋﻠﻴﻪ ﻭﻴﻨﻐﺼﻪ ﻟﺩﻴﻪ ‪ ،‬ﻜل ﺫﻟﻙ ﻋﻨﺎﻴﺔ ﺒﻪ ﻟﻴﺭﺤل ﻤﻥ ﻫﺫﺍ ﺍﻟﻌﺎﻟﻡ ﺇﻟﻰ‬

‫ﻋﺎﻟﻡ ﺍﻟﻤﻠﻜﻭﺕ ؛ ﻓﺈﺫﺍ ﺘﺤﻘﻕ ﺭﺤﻴﻠﻪ ﺍﺴﺘﻭﻯ ﻋﻨﺩﻩ ﺍﻟﺤﻠﻭ ﻭﺍﻟﻤﺭ ‪،‬‬

‫ﻭﺍﻟﻌﺯ ﻭﺍﻟﺫل ‪ ،‬ﻭﺍﻟﻐﻨﻰ ﻭﺍﻟﻔﻘﺭ ‪ ،‬ﻷﻨﻪ ﺘﺤﻘﻕ ﺃﻥ ﻜﻼ ﻤﻥ ﻋﻨﺩ ﺍﷲ ﻭ‬

‫ﺃﻨﻪ ﻴﻘﺩﺭ ﺍﻟﺨﻴﺭ ﺍﻟﻤﻁﻠﻕ ‪ ،‬ﻭﻫﺫﺍ ﻫﻭ ﺍﻟﻌﻠﻡ ﺍﻟﺤﻘﻴﻘﻰ ﺍﻟﺫﻯ ﻫﻭ ﺍﻟﻌﻠﻡ‬

‫ﺍﻟﻨﺎﻓﻊ ‪.‬‬

‫] ﺍﻟﻌﻠﻡ ﺍﻟﻨﺎﻓﻊ ﻫﻭ ﺍﻟﺫﻯ ﻴﻨﺒﺴﻁ ﻓﻰ ﺍﻟﺼﺩﺭ ﺸﻌﺎﻋﻪ ‪ ،‬ﻭﻴﻨﻜﺸﻑ ﺒﻪ‬

‫ﻋﻥ ﺍﻟﻘﻠﺏ ﻗﻨﺎﻋﻪ [ ‪.‬‬

‫ﻓﺸﻌﺎﻉ ﺍﻟﻌﻠﻡ ﺍﻟﺫﻯ ﻴﻨﺒﺴﻁ ﻓﻰ ﺍﻟﺼﺩﺭ ‪ :‬ﻫﻭ ﺜﻠﺞ ﺍﻟﻴﻘﻴﻥ ‪ ،‬ﻭﺒﺭﺩ‬

‫ﺍﻟﺭﻀﻰ ﻭﺍﻟﺘﺴﻠﻴﻡ ‪ ،‬ﻭﺤﻼﻭﺓ ﺍﻹﻴﻤﺎﻥ‬

‫ﻭﻴﻨﺸﺄ ﻋﻥ ﺫﻟﻙ ‪:‬‬

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 ‫ﻤﺨﺎﻓﺔ ﺍﷲ ﻭﻫﻴﺒﺘﻪ ‪ ،‬ﻭﺍﻟﺤﻴﺎﺀ ﻤﻨﻪ ‪ ،‬ﻭﺍﻟﺴﻜﻭﻥ ﻭﺍﻟﻁﻤﺄﻨﻴﻨﺔ ‪ ،‬ﻭﻏﻴﺭ‬

‫ﺫﻟﻙ ﻤﻤﺎ ﺘﻘﺩﻡ ﻤﻥ ﺍﻷﺨﻼﻕ ﺍﻟﺤﺴﻨﺔ ‪.‬‬

‫ﻭﺍﻟﻘﻨﺎﻉ ﺍﻟﺫﻯ ﻴﻜﺸﻑ ﻋﻥ ﺍﻟﻘﻠﺏ ﻫﻭ ﺍﻟﻐﻔﻠﺔ ‪ ،‬ﻭﺴﺒﺏ ﺍﻟﻐﻔﻠﺔ ﻫﻭ‬

‫ﺍﻟﺭﻀﻰ ﻋﻥ ﺍﻟﻨﻔﺱ ‪ ،‬ﻭ ﺤﺏ ﺍﻟﺩﻨﻴﺎ ﺍﻟﺫﻯ ﻫﻭ ﺃﺼل ﻜل ﺨﻁﻴﺌﺔ ‪،‬‬

‫ﻓﻤﻥ ﺤﺏ ﺍﻟﺩﻨﻴﺎ ﻴﻨﺸﺄ ﺍﻟﺤﺴﺩ ﻭﺍﻟﻜﺒﺭ ‪ ،‬ﻭﺍﻟﺤﻘﺩ ﻭﺍﻟﻐﻀﺏ ‪ ،‬ﻭﺍﻟﺸﺢ‬

‫ﻭﺍﻟﺒﺨل ‪ ،‬ﻭﺤﺏ ﺍﻟﺭﻴﺎﺴﺔ ‪ ،‬ﻭﺍﻟﻘﺴﺎﻭﺓ ﻭﺍﻟﻔﻅﺎﻋﺔ ﻭﺍﻟﻘﻠﻕ ‪ ،‬ﻭﻏﻴﺭ‬

‫ﺫﻟﻙ ﻤﻥ ﺍﻟﻌﻴﻭﺏ ‪.‬‬

‫ﻓﺈﺫﺍ ﺍﻨﻜﺸﻑ ﻫﺫﻩ ﺍﻷﻤﻭﺭ ﻋﻥ ﺍﻟﻘﻠﺏ ﺍﻨﺒﺴﻁ ﻓﻴﻪ ﺸﻌﺎﻉ ﺍﻟﻌﻠﻡ ‪ ،‬ﺍﻟﺫﻯ‬

‫ﻫﻭ ﺜﻠﺞ ﺍﻟﻴﻘﻴﻥ ‪ ،‬ﻭﺒﺭﺩ ﺍﻟﺭﻀﻰ ‪ ،‬ﻓﺎﻹﻴﻤﺎﻥ ﺒﺎﷲ ﻨﻭﺭ ﻓﻰ ﺍﻟﻘﻠﺏ ‪،‬‬

‫ﻴﻨﺒﻌﺙ ﻤﻨﻪ ﺸﻌﺎﻉ ﻴﻨﺒﺴﻁ ﻓﻰ ﺍﻟﺼﺩﺭ ﻓﻴﻜﺴﺒﻪ ﺍﻟﺯﻫﺩ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ‪ ،‬ﻓﺈﺫﺍ‬

‫ﺯﻫﺩ ﻓﻰ ﺍﻟﺩﻨﻴﺎ ﺍﺘﺴﻊ ﺼﺩﺭﻩ ﺒﺎﻟﻴﻘﻴﻥ ﻭﺍﻟﺭﻀﻰ ‪.‬‬

‫ﻓﺘﻠﻙ ﻓﺎﺌﺩﺓ ﺍﻟﻌﻠﻡ ‪:‬‬

‫] ﺨﻴﺭ ﻋﻠﻡ ﻤﺎ ﻜﺎﻨﺕ ﺍﻟﺨﺸﻴﺔ ﻤﻌﻪ [ ‪:‬‬

‫ﻓﺈﻥ ﻟﻡ ﺘﻜﻥ ﺨﺸﻴﺔ ﻓﻼ ﺨﻴﺭ ﻓﻴﻪ ‪ ،‬ﻷﻨﻪ ﺤﺠﺔ ﻋﻠﻰ ﺼﺎﺤﺒﻪ ‪.‬‬

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 ‫] ﺍﻟﻌﻠﻡ ﺇﻥ ﻗﺎﺭﻨﺘﻪ ﺍﻟﺨﺸﻴﺔ ‪ ،‬ﻓﻠﻙ ‪ ،‬ﻭﺇﻻ ﻋﻠﻴﻙ [ ‪.‬‬

‫)) ﻓﺎﻟﻭﻴل ﻟﻤﻥ ﻟﻡ ﻴﻌﺭﻓﻙ ‪ ،‬ﺒل ﺍﻟﻭﻴل ﺜﻡ ﺍﻟﻭﻴل ﻟﻤﻥ ﺃﻗﺭ ﺒﻭﺤﺩﺍﻨﻴﺘﻙ‬

‫ﻭﻟﻡ ﻴﺭﺽ ﺒﺄﺤﻜﺎﻤﻙ ((‪.‬‬

‫ﻭﻗﻴل ‪:‬‬

‫ﺍﻟﻌﻠﻡ ﻜﺎﻟﺩﻨﺎﻨﻴﺭ ﻭﺍﻟﺩﺭﺍﻫﻡ ‪ ،‬ﺇﻥ ﺸﺎﺀ ﺍﷲ ﻨﻔﻌﻙ ﺒﻬﺎ ‪ ،‬ﻭﺇﻥ ﺸﺎﺀ‬

‫ﻀﺭﻙ ﺒﻬﺎ ‪.‬‬

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 ‫ﻓﺎﻟﻌﻠﻡ ﺍﻟﻨﺎﻓﻊ ﻫﻭ ﻤﺎ ﻴﻭﺭﺜﻪ ﺍﻷﻨﺒﻴﺎﺀ ﻟﻤﻥ ﺒﻌﺩﻫﻡ ‪ ،‬ﻓﻬﻡ ﻻ ﻴﻭﺭﺜﻭﻥ‬

‫ﺩﺭﻫﻤﺎ ﻭ ﻻ ﺩﻴﻨﺎﺭﺍ ‪ ،‬ﻋﻠﻴﻬﻡ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪ ،‬ﻭﻫل ﻴﻨﺘﻘل ﺍﻟﺸﺊ‬

‫ﺍﻟﻤﻭﺭﻭﺙ ﺇﻟﻰ ﺍﻟﻭﺍﺭﺙ ﺇﻻ ﺒﺎﻟﺼﻔﺔ ﺍﻟﺘﻰ ﻜﺎﻥ ﺒﻬﺎ ﻋﻨﺩ ﺍﻟﻤﻭﺭﻭﺙ ؟‬

‫ﻭﻤﺜل ﻤﻥ ﺍﺘﺼﻑ ﺒﻤﺠﺭﺩ ﺍﻟﻤﻌﺭﻓﺔ ﺒﻼ ﺨﺸﻴﺔ ﻭ ﺘﻘﻭﻯ !! ﻜﻤﺜل‬

‫ﺍﻟﺸﻤﻌﺔ ﺘﻀﺊ ﻋﻠﻰ ﻏﻴﺭﻫﺎ ﻭﻫﻰ ﺘﺤﺭﻕ ﻨﻔﺴﻬﺎ ‪...‬ﻭﻗﺩ ﺠﻌل ﺍﷲ‬

‫ﺍﻟﻌﻠﻡ ﺍﻟﺫﻯ ﻋﻠﻤﻪ ﻟﻪ ﺤﺠﺔ ﻋﻠﻴﻪ ‪ ،‬ﻭﺴﺒﺒﺎﹰ ﻓﻰ ﺘﻜﺜﻴﺭ ﺍﻟﻌﻘﻭﺒﺔ ﻟﺩﻴﻪ ‪.‬‬

‫‪.................................................................‬‬

‫‪...........................................‬‬

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‫‪.......‬‬

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 ‫ﺍﻟﺨﺎﺘﻤﺔ‬

‫ﻋﻭﺩ ﻋﻠﻰ ﺒﺩﺀ ‪:‬‬

‫ﻭ ﻤﺎﺫﺍ ﺒﻌﺩ ﺍﻟﻤﻭﺍﻋﻅ ﺍﻟﺘﻰ ﺘﺤﻴﻰ ﺍﻟﻘﻠﻭﺏ ؟‬

‫ﻜﻴﻑ ﺘﺸﻌﺭ ﺒﺎﻷﻨﺱ ﺒﺎﷲ ﺘﻌﺎﻟﻰ ؟؟‬

‫ﺨﻴﺭ ﻤﻥ ﻴﺸﻌﺭ ﺒﺫﻟﻙ ﻫﻭ ﻤﻥ ﺘﺭﻙ ﺍﻟﺫﻨﺏ ﻭﺃﻗﺎﻡ ﺍﻟﻭﺍﺠﺏ ‪ ،‬ﻓﻬﺫﺍ ﻨﻬﺎﻴﺘﻪ ﺤﺴﻨﺔ‬

‫) ﻤﻥ ﺃﺸﺭﻗﺕ ﺒﺩﺍﻴﺘﻪ ﺃﺸﺭﻗﺕ ﻨﻬﺎﻴﺘﻪ (‬

‫ﻓﻠﻤﺎﺫﺍ ﻨﺭﻯ ﺃﻨﺎﺴﺎ ﻤﺠﺘﻬﺩﻴﻥ ﻭﺁﺨﺭﻴﻥ ﻜﺴﺎﻟﻰ ؟‬

‫ﻗﺎﻟﻭﺍ ‪ :‬ﻤﻥ ﺒﻠﻎ ﺤﻘﻴﻘﺔ ﺍﻹﺴﻼﻡ ﻟﻡ ﻴﻘﺩﺭ ﺃﻥ ﻴﻔﺘﺭ ﻋﻥ ﺍﻟﻌﻤل ﺇﻻ ﻤﺎ ﺸﺎﺀ ﺍﷲ ‪...‬‬
‫ﻭﻗﺩ ﺘﻨﻭﻋﺕ ﺍﻷﻋﻤﺎل ﺭﺒﻤﺎ ﻟﻜﻰ ﻻ ﺘﺴﺄﻡ ‪ ،‬ﻭﺃﺫﻥ ﻟﻙ ﻓﻰ ﺍﻟﺭﺍﺤﺔ ﻭﺍﻟﻤﺘﻌﺔ ﺍﻟﺤﻼل ﻟﻜﻰ ﻻ ﺘﻨﻬﻙ‬
‫‪ ،‬ﻓﺎﻟﺤﻤﺩ ﷲ …‬

‫ﻓﻬﻨﺎﻙ ﺼﻭﻡ ﻭﺼﻼﺓ ﻭﺤﺞ ﻭﺫﻜﺭ ﻭﺼﺩﻗﺔ ‪ ،‬ﻭﺍﻟﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻁﺎﻋﺎﺕ ‪ ،‬ﺭﺒﻤﺎ ﻟﻜﻰ ﻻ ﺘﻤل ﻤﻥ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﻭﺘﻴﺭﺓ ﻭﺍﺤﺩﺓ ﻭﺒﻁﺭﻴﻘﺔ ﻭﺍﺤﺩﺓ ‪ ،‬ﻓﺎﻟﺤﻤﺩ ﷲ‪.‬‬

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 ‫ﻋﻠﻰ ﻤﺎﺫﺍ ﻨﻌﺘﻤﺩ ؟‬

‫ﻻ ﻨﻌﺘﻤﺩ ﻋﻠﻰ ﺃﻨﻔﺴﻨﺎ ﻭﻻ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻨﺎ ﻭﻻ ﻋﻠﻰ ﺤﻭﻟﻨﺎ ﺃ ﻭﻗﻭﺘﻨﺎ ‪ ،‬ﻭﺇﻨﻤﺎ ﻨﻌﺘﻤﺩ ﻋﻠﻰ ﻓﻀل‬
‫ﺍﷲ ﻭﻫﺩﺍﻴﺘﻪ ﻭﺘﻭﻓﻴﻘﻪ ﻭﺘﺴﺩﻴﺩﻩ ‪ ،‬ﻭ ﻋﻠﻰ ﻋﻭﻨﻪ ﺴﺒﺤﺎﻨﻪ ﻭﺘﻌﺎﻟﻰ ‪ ،‬ﻓﻼ ﻨﻐﺘﺭ ﺒﻤﺎ ﻋﻤﻠﻨﺎ ﻷﻨﻨﺎ‬
‫ﻻ ﻨﺴﺘﻁﻴﻊ ﺍﻟﻭﻓﺎﺀ ﺒﺤﻘﻭﻕ ﺍﻟﺨﺎﻟﻕ ﺍﻟﺭﺤﻴﻡ ﻋﻠﻴﻨﺎ ‪ ..‬ﺒل ﻨﺒﺫل ﻤﺎ ﺍﺴﺘﻁﻌﻨﺎ ﻭﻨﻘﻭل ﺍﻟﻠﻬﻡ ﺘﻐﻤﺩﻨﺎ‬
‫ﺒﺭﺤﻤﺘﻙ ‪ ،‬ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ )ﻟﻥ ﻴﺩﺨل ﺃﺤﺩﻜﻡ ﺍﻟﺠﻨﺔ ﺒﻌﻤﻠﻪ ‪ ...‬ﻗﺎﻟﻭﺍ‬
‫ﻭﻻ ﺃﻨﺕ ﻴﺎ ﺭﺴﻭل ﺍﷲ ﻗﺎل ‪ :‬ﻭﻻ ﺃﻨﺎ ﺇﻻ ﺃﻥ ﻴﺘﻐﻤﺩﻨﻰ ﺍﷲ ﺒﺭﺤﻤﺘﻪ(‬

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 ‫ﺍﻟﻔﻬﺭﺱ‬

‫• ﺇﻫﺩﺍﺀ‬

‫• ﻤﻘﺩﻤﺔ‬

‫• ﻓﻬﺭﺱ ﺍﻟﺠﺯﺀ ﺍﻷﻭل ﺤﺘﻰ‬

‫• ﻤﺎ ﺼﻔﺔ ﺍﻟﺭﺤﻠﺔ ﺍﻟﺘﻰ ﻨﺭﻴﺩﻫﺎ‬

‫• ﻜﻴﻑ ﻨﻨﺠﻭﺍ ﻤﻥ ﺍﻟﺤﺯﻥ ﻭﺍﻹﺤﺒﺎﻁ‬

‫• ﻤﺎ ﺨﻁﺭ ﺍﻟﺫﻨﻭﺏ ﺍﻷﻋﻅﻡ ﻓﻰ ﺍﻟﺩﻨﻴﺎ‬

‫ﻅﻠﻤﻭﻙ ﺃﻴﻬﺎ ﺍﻟﺯﻫﺩ‬ ‫•‬

‫ﻜﻴﻑ ﺘﻭﺍﺠﻪ ﺨﻁﺭﺍﺕ ﻨﻔﺴﻙ ﻭ ﻭﺴﺎﻭﺴﻬﺎ ﻋﻨﺩ ﺍﻟﻤﺼﺎﺌﺏ؟‬ ‫•‬

‫• ﻤﺎﺫﺍ ﻓﻰ ﺍﻟﻜﻌﺒﺔ ؟‬

‫• ﺍﻟﺭﺯﻕ ﻤﻘﺴﻭﻡ ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﻨﺄﺨﺫ ﺒﺎﻷﺴﺒﺎﺏ ؟‬

‫ﺭﻋﺏ ﻭ ﺘﺨﻭﻴﻑ ﺤﻘﻴﻘﻰ‬ ‫•‬

‫• ﺒﻴﻥ ﺍﻟﺠﻬﺎﻟﺔ ﻭ ﺍﻟﺠﻬل ‪...‬‬

‫ﻤﻭﺍﻁﻥ ﺍﻵﺩﺍﺏ‬ ‫•‬

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 ‫• ﺤﺴﻨﺎ ‪ .....‬ﻤﺎ ﻋﻼﻤﺎﺕ ﺍﻻﻏﺘﺭﺍﺭ ؟‬

‫• ﻟﻴﺱ ﺍﻟﺒﻜﺎﺀ ﺒﺘﻌﺼﻴﺭ ﺍﻟﻌﻴﻭﻥ‬

‫• ﻓﻬل ﻨﺤﻥ ﺤﺯﺍﻨﻰ ﻟﻸﺒﺩ ؟‬

‫• ﺤﺒﻴﺒﻰ ﻭﻤﺤﺒﻭﺒﻰ ﻋﻠﻰ ﻜل ﺤﺎﻟﺔ !‬

‫• ﻓﻬﺭﺱ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻨﻰ ﺤﺘﻰ ﺹ‪٢٠٠‬‬

‫• ﻓﻸﻯ ﺇﺤﺴﺎﻨﻪ ﺘﺸﻜﺭ ‪ ،‬ﻭﻷﻯ ﺃﻴﺎﺩﻴﻪ ﺘﺫﻜﺭ ؟‬

‫• ﺍﻟﻤﺅﻤﻥ ﻻ ﻴﺯﻭل ﺍﻀﻁﺭﺍﺭﻩ ‪ ،‬ﻭﻻ ﻴﻜﻭﻥ ﻤﻊ ﻏﻴﺭ ﺍﷲ ﻗﺭﺍﺭﻩ‬

‫• ﺃﻨﺕ ﻭ ﺍﻟﺒﻼﺀ ‪...‬‬

‫• ﻜﻼﻡ ﺍﻟﻨﻴﺔ ﻗﺼﻴﺭ ﻭﺒﺎﷲ ﺍﻟﺘﻭﻓﻴﻕ‬

‫• ﻓﻜﻠﻤﻨﺎ ﻋﻥ ﺍﻟﻌﺒﻭﺩﻴﺔ ﻭ ﺍﻟﺭﺒﻭﺒﻴﺔ !‬

‫• ﻓﺤﺩﺜﻨﺎ ﻋﻥ ﺍﻟﻜﺭﺍﻤﺔ ﻭ ﺤﺩﻭﺙ ﺍﻟﻤﻌﺠﺯﺓ ﺍﻟﺨﺎﺭﻗﺔ‬

‫• ﻭﺼﻠﻭﺍ ﻭﻟﻜﻥ ﺇﻟﻰ ﺴﻘﺭ !‬

‫• ﺃﺤﺒﺎﺏ ﺍﻟﺤﻕ ﻻ ﻴﺸﻌﺭﻭﻥ ﺒﺎﻟﻘﻠﻕ‬

‫• ﺘﻌﺎل ﻨﻌﺭﻓﻙ ﺒﺎﷲ ﺍﻟﻴﻭﻡ ﻗﺒل ﺃﻥ ﺘﻤﻭﺕ‬

‫• ﻓﻤﺎ ﻜل ﻤﺼل ﻤﻘﻴﻡ‬

‫• ﻋﻨﺩﻙ ﺒﻨﺕ ﺇﺒﻠﻴﺱ‬

‫• ﻤﻴﺭﺍﺙ ﺃﻋﻤﺎﻟﻙ ﻤﺎ ﻴﻠﻴﻕ ﺒﺄﻓﻌﺎﻟﻙ ‪ ،‬ﻓﺎﻁﻠﺏ ﻤﻴﺭﺍﺙ ﻓﻀﻠﻪ ﻓﺈﻨﻪ ﺃﺘﻡ ﻭﺃﺤﺴﻥ‬

‫• ﻓﻤﺘﻰ ﻨﺼﺭ ﺍﷲ ؟ ‪ ...‬ﻤﺘﻰ ﻴﻨﺯل ؟‬

‫• ﻻ ﺘﻘﻠﻕ ﻓﻠﻴﺱ ﺍﻟﻤﻁﻠﻭﺏ ﺍﻟﻜﻤﺎل‬

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 ‫• ﻻ ﺘﻨﻅﺭ ﺇﻟﻰ ﺍﻷﻭﺍﻨﻰ‬

‫• ﻤﻥ ﺃﻤﻜﻥ ﺍﻟﺸﻴﻁﺎﻥ ﻤﻥ ﺃﻥ ﻴﺩﺨل ﺒﻁﻨﻪ !‬

‫• ﻓﻠﻡ ﻨﺘﻘﻠﺏ ﻤﺎ ﺒﻴﻥ ﺒﻼﺀ ﻭ ﻋﺎﻓﻴﺔ ؟‬

‫• ))) ﷲ ﺭﺠﺎل ﺴﺘﺭﻫﻡ ﻓﻰ ﺍﻟﺒﺩﺍﻴﺔ ﻭﺃﻅﻬﺭﻫﻡ ﻓﻰ ﺍﻟﻨﻬﺎﻴﺔ (((‬

‫؟‬ ‫• ﻤﺎﻟﻰ ﻭ ﻟﻠﻨﺎﺱ‬

‫• ﻓﻬﺭﺱ ﺍﻟﺠﺯﺀ ﺍﻟﺜﺎﻟﺙ ﺤﺘﻰ ﻨﻬﺎﻴﺔ ﺍﻟﻜﺘﺎﺏ‬

‫• ﻗﻭﺓ ﺍﻟﻨﻔﺱ ﻭ ﻫﺩﻭﺌﻬﺎ‬

‫• ﺍﻟﺨﻭﺍﺭﻕ ﻭ ﺍﻟﻜﺭﺍﻤﺎﺕ ‪...‬ﻫل ﻫﻰ ﺩﻟﻴل ﺤﺏ ﺍﷲ ﻟﻠﻌﺒﺎﺩ؟‬
‫• ﻜﻴﻑ ﺒﻤﻥ ﺘﺼﺩﻯ ﻟﻠﻔﺘﻥ ﻭ ﻫﻭ ﺒﻼ ﺤﺼﻴﻠﺔ ﺘﻘﻭﻴﻪ ؟‬
‫• ﻤﺴﻜﻥ ﺍﻟﺤﻜﻤﺔ‬
‫• ﻫل ﺍﻟﻨﻔﺱ ﺩﻭﻤﺎ ﻋﻨﻴﺩﺓ‪ ...‬؟‬
‫ﻤﺎ ﺃﺤﺒﺒﺕ ﺸﻴﺌﺎﹰ ﻓﻭﻕ ﻏﻴﺭﻩ ﺇﻻ ﻜﻨﺕ ﻟﻪ ﻋﺒﺩﺍ‪..‬‬ ‫•‬
‫• ﻻ ﺘﺯﻜﻴﻥ ﺸﻴﺌﺎ ﻻ ﺘﻌﻠﻡ ﺜﻤﺭﺘﻪ ‪ ،‬ﻓﻠﻴﺱ ﺍﻟﻤﺭﺍﺩ ﻤﻥ ﺍﻟﺴﺤﺎﺒﺔ ﺍﻹﻤﻁﺎﺭ‬
‫• ﺍﻟﺨﺎﺘﻤﺔ ‪....‬‬
‫• ﺍﻟﻔﻬﺭﺱ ‪...‬‬

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