Académique Documents
Professionnel Documents
Culture Documents
/http://www.saaid.net
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ
ﺩﺭﺍﺳﺔٌ ﺟﺎﺩﺓﹲ ﺃﺧﺎﺫﺓﹲ ﻣﺴﺆﻭﻟﺔﹲ ،ﺗﻌﲎ ﲟﻌﺎﳉﺔِ ﺍﳉﺎﻧﺐِ ﺍﳌﺄﺳﻮﻱ ﻣﻦ ﺣﻴﺎﺓِ ﺍﻟﺒﺸﺮﻳﺔِ ﺟﺎﻧـﺐ
ﺍﻻﺿﻄﺮﺍﺏِ ﻭﺍﻟﻘﻠﻖ ِ ،ﻭﻓﻘﺪِ ﺍﻟﺜﻘﺔِ ،ﻭﺍﳊﲑﺓ ،ﻭﺍﻟﻜﺂﺑﺔِ ﻭﺍﻟﺘﺸﺎﺅﻡِ ،ﻭﺍﳍﻢ ﻭﺍﻟﻐـﻢ ، ﻭﺍﳊـﺰﻥِ ،
ﻭﺍﻟﻜﺪﺭِ ،ﻭﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁِ ﻭﺍﻹﺣﺒﺎﻁِ .
ﻭﻫﻮ ﺣﻞﱞ ﺍﳌﺸﻜﻼﺕِ ﺍﻟﻌﺼﺮ ﻋﻠﻰ ﻧﻮﺭٍ ﻣﻦ ﺍﻟﻮﺣﻲ ،ﻭﻫﺪﻱ ﻣﻦ ﺍﻟﺮﺳﺎﻟﺔ ،ﻭﻣﻮﺍﻓﻘﺔٍ ﻣـﻊ
ﺍﻟﻔﻄﺮﺓِ ﺍﻟﺴﻮﻳﺔِ ،ﻭﺍﻟﺘﺠﺎﺭﺏِ ﺍﻟﺮﺍﺷﺪﺓِ ،ﻭﺍﻷﻣﺜﺎﻝِ ﺍﳊﻴﺔِ ،ﻭﺍﻟﻘﺼﺺِ ﺍﳉﺬﱠﺍﺏِ ،ﻭﺍﻷﺩﺏِ ﺍﳋﻼﱠﺏِ ،
ﻭﻓﻴﻪ ﻧﻘﻮﻻﺕ ﻋﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻷﺑﺮﺍﺭ ،ﻭﺍﻟﺘﺎﺑﻌﲔ ﺍﻷﺧﻴﺎﺭِ ،ﻭﻓﻴﻪ ﻧﻔﺤﺎﺕ ﻣﻦ ﻗﺼﻴِﺪِ ﻛﺒﺎﺭِ ﺍﻟـﺸﻌﺮﺍﺀ
،ﻭﻭﺻﺎﻳﺎ ﺟﻬﺎﺑﺬﺓِ ﺍﻷﻃﺒﺎﺀِ ،ﻭﻧﺼﺎﺋﺢِ ﺍﳊﻜﻤﺎﺀِ ،ﻭﺗﻮﺟﻴﻬﺎﺕِ ﺍﻟﻌﻠﻤﺎﺀ .
ﻭﰲ ﺛﻨﺎﻳﺎﻩ ﺃﹸﻃﺮﻭﺣﺎﺕ ﻟﻠﺸﺮﻗﻴﲔ ﻭﺍﻟﻐﺮﺑﻴﲔ ،ﻭﺍﻟﻘﺪﺍﻣﻰ ﻭﺍﶈﺪﺛﲔ .ﻛﻞﱡ ﺫﻟﻚ ﻣﻊ ﻣﺎ ﻳﻮﺍﻓﻖ
ﺍﳊﻖ ﳑﺎ ﻗﺪﻣﺘﻪ ﻭﺳﺎﺋﻞﹸ ﺍﻹﻋﻼﻡ ،ﻣﻦ ﺻﺤﻒٍ ﻭﳎﻼﺕ ،ﻭﺩﻭﺭﻳﺎﺕٍ ﻭﻣﻼﺣﻖ ﻭﻧﺸﺮﺍﺕ .
ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺰﻳﺞ ﻣﺮﺗﺐ ، ﻭﺟﻬﺪ ﻣﻬﺬﱠﺏ ﻣﺸﺬﱠﺏ . ﻭﻫﻮ ﻳﻘﻮﻝﹸ ﻟﻚ ﺑﺎﺧﺘﺼﺎﺭ :
http://www.saaid.net
ﺍﳌﻘﺪﻣﺔ
ﺍﳊﻤﺪ ﷲ ،ﻭﺍﻟﺼﻼﺓﹸ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝِ ﺍﷲ ِ ،ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺻﺤﺒﻪِ ﻭﺑﻌﺪ:
ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ) ﻻ ﲢﺰﻥ ( ،ﻋﺴﻰ ﺃﻥ ﺗﺴﻌﺪ ﺑﻘﺮﺍﺀﺗﻪِ ﻭﺍﻻﺳﺘﻔﺎﺩﺓِ ﻣﻨﻪ ،ﻭﻟﻚ ﻗﺒﻞ ﺃﻥ ﺗﻘﺮﺃ
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏٍ ﺃﻥ ﲢﺎﻛﻤﻪ ﺇﱃ ﺍﳌﻨﻄﻖِ ﺍﻟﺴﻠﻴﻢِ ﻭﺍﻟﻌﻘﻞِ ﺍﻟﺼﺤﻴﺢِ ،ﻭﻓﻮﻕ ﻫﺬﺍ ﻭﺫﺍﻙ ﺍﻟﻨﻘﹾﻞ ﺍﳌﻌﺼﻮﻡ .
ﺇﻥﱠ ﻣﻦ ﺍﳊﻴﻒِ ﺍﳊﻜﻢ ﺍﳌﹸﺴﺒﻖ ﻋﻠﻰ ﺍﻟﺸﻲﺀِ ﻗﺒﻞﹶ ﺗﺼﻮﺭﻩِ ﻭﺫﻭﻗﻪِ ﻭﴰﱢﻪِ ،ﻭﺇﻥ ﻣﻦ ﻇﻠﻢِ ﺍﳌﻌﺮﻓﺔِ
ﺇﺻﺪﺍﺭ ﻓﺘﻮﻯ ﻣﺴﺒﻘﺔٍ ﻗﺒﻞﹶ ﺍﻹﻃﻼﻉِ ﻭﺍﻟﺘﺄﻣﻞِ ،ﻭﲰﺎﻉِ ﺍﻟﺪﻋﻮﻯ ﻭﺭﺅﻳﺔِ ﺍﳊﺠﺔِ ،ﻭﻗﺮﺍﺀﺓِ ﺍﻟﱪﻫﺎﻥ .
ﻛﺘﺒﺖ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﳌﻦ ﻋﺎﺵ ﺿﺎﺋﻘﺔﹰ ﺃﻭ ﺃﱂﱠ ﺑﻪِ ﻫﻢ ﺃﻭ ﺣﺰﻥﹲ ،ﺃﻭ ﻃﺎﻑ ﺑﻪ ﻃـﺎﺋﻒ ﻣـﻦ
ﻣﺼﻴﺒﺔٍ ،ﺃﻭ ﺃﻗﺾ ﻣﻀﺠﻌﺔ ﺃﺭﻕ ، ﻭﺷﺮﺩ ﻧﻮﻣﻪ ﻗﻠﻖ . ﻭﺃﻳﻨﺎ ﳜﻠﻮ ﻣﻦ ﺫﻟﻚ ؟!
ﻫﻨﺎ ﺁﻳﺎﺕ ﻭﺃﺑﻴﺎﺕ ، ﻭﺻﻮﺭ ﻭﻋِﱪ ، ﻭﻓﻮﺍﺋﺪ ﻭﺷﻮﺍﺭﺩ ، ﻭﺃﻣﺜﺎﻝﹲ ﻭﻗﺼﺺ ، ﺳﻜﺒﺖ ﻓﻴﻬـﺎ
ﻋﺼﺎﺭﺓ ﻣﺎ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻼﻣﻌﻮﻥ ؛ ﻣﻦ ﺩﻭﺍﺀٍ ﻟﻠﻘﻠﺐِ ﺍﳌﻔﺠﻮﻉِ ،ﻭﺍﻟﺮﻭﺡِ ﺍﳌﻨﻬﻜﺔِ ،ﻭﺍﻟﻨﻔﺲِ ﺍﳊﺰﻳﻨﺔِ
ﺍﻟﺒﺎﺋﺴﺔِ .
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﻘﻮﻝﹸ ﻟﻚ :ﺃﺑﺸِﺮ ﻭﺍﺳﻌﺪ ، ﻭﺗﻔﺎﺀَﻝﹾ ﻭﺍﻫﺪﺃ .ﺑﻞ ﻳﻘﻮﻝﹸ :ﻋِﺶِ ﺍﳊﻴﺎﺓ ﻛﻤـﺎ
ﻫﻲ ،ﻃﻴﺒﺔﹰ ﺭﺿﻴﺔ ﻴﺠﺔﹰ .
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻳﺼﺤﺢ ﻟﻚ ﺃﺧﻄﺎﺀ ﳐﺎﻟﻔﺔِ ﺍﻟﻔﻄﺮﺓ ،ﰲ ﺍﻟﺘﻌﺎﻣﻞِ ﻣﻊ ﺍﻟﺴﻨﻦِ ﻭﺍﻟﻨﺎﺱِ ،ﻭﺍﻷﺷﻴﺎﺀِ
،ﻭﺍﻟﺰﻣﺎﻥِ ﻭﺍﳌﻜﺎﻥِ .
ﺇﻧﻪ ﻳﻨﻬﺎﻙ ﻴﺎﹰ ﺟﺎﺯﻣﺎﹰ ﻋﻦ ﺍﻹﺻﺮﺍﺭِ ﻋﻠﻰ ﻣﺼﺎﺩﻣﺔِ ﺍﳊﻴﺎﺓِ ﻭﻣﻌﺎﻛﺴﺔِ ﺍﻟﻘـﻀﺎﺀِ ،ﻭﳐﺎﺻـﻤﺔِ
ﺍﳌﻨﻬﺞِ ﻭﺭﻓﺾِ ﺍﻟﺪﻟﻴﻞ ،ﺑﻞ ﻳﻨﺎﺩﻳﻚ ﻣﻦ ﻣﻜﺎﻥٍ ﻗﺮﻳﺐٍ ﻣﻦ ﺃﻗﻄﺎﺭِ ﻧﻔﺴِﻚ ،ﻭﻣﻦ ﺃﻃﺮﺍﻑِ ﺭﻭﺣِـﻚ
ﺃﻥ ﺗﻄﻤﺌﻦ ﳊﹸﺴﻦِ ﻣﺼﲑِﻙ ،ﻭﺗﺜﻖ ﲟﻌﻄﻴﺎﺗِﻚ ﻭﺗﺴﺘﺜﻤﺮ ﻣﻮﺍﻫﺒﻚ ،ﻭﺗﻨﺴﻰ ﻣﻨﻐـﺼﺎﺕِ ﺍﻟﻌـﻴﺶِ ،
ﻭﻏﺼﺺ ﺍﻟﻌﻤﺮِ ﻭﺃﺗﻌﺎﺏ ﺍﳌﺴﲑﺓِ .
ﻭﺃﺭﻳﺪ ﺍﻟﺘﻨﺒﻴﻪ ﻋﻠﻰ ﻣﺴﺎﺋﻞ ﻫﺎﻣﺔ ﰲ ﺃﻭﻟﻪ :
ﺍﻷﻭﱃ :ﺃﻥﱠ ﺍﳌﻘﺼﺪ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﺟﻠﹾﺐ ﺍﻟﺴﻌﺎﺩﺓِ ﻭﺍﳍﺪﻭﺀِ ﻭﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻧﺸﺮﺍﺡ ِ ﺍﻟـﺼﺪﺭِ ،ﻭﻓـﺘﺢ
ﺑﺎﺏِ ﺍﻷﻣﻞِ ﻭﺍﻟﺘﻔﺎﺅﻝِ ﻭﺍﻟﻔﺮﺝ ﻭﺍﳌﺴﺘﻘﺒﻞِ ﺍﻟﺰﺍﻫﺮِ .
ﻳــﺎ ﺍﷲ
﴿ ﻳﺴﺄﹶﻟﹸﻪ ﻣﻦ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻛﹸﻞﱠ ﻳﻮﻡٍ ﻫﻮ ﻓِﻲ ﺷﺄﹾﻥٍ ﴾ :ﺇﺫﺍ ﺍﺿﻄﺮﺏ ﺍﻟﺒﺤﺮ،
ﻭﻫﺎﺝ ﺍﳌﻮﺝ ، ﻭﻫﺒﺖِ ﺍﻟﺮﻳﺢ ، ﻧﺎﺩﻯ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻔﻴﻨﺔِ :ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﺿﻞﱠ ﺍﳊﺎﺩﻱ ﰲ ﺍﻟﺼﺤﺮﺍﺀِ ﻭﻣﺎﻝ ﺍﻟﺮﻛﺐ ﻋﻦ ﺍﻟﻄﺮﻳﻖِ ،ﻭﺣﺎﺭﺕِ ﺍﻟﻘﺎﻓﻠـﺔﹸ ﰲ ﺍﻟـﺴﲑِ ،
ﻧﺎﺩﻭﺍ :ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﻭﻗﻌﺖ ﺍﳌﺼﻴﺒﺔﹸ ،ﻭﺣﻠﹼﺖِ ﺍﻟﻨﻜﺒﺔﹸ ﻭﺟﺜﻤﺖِ ﺍﻟﻜﺎﺭﺛﺔﹸ ،ﻧﺎﺩﻯ ﺍﳌﺼﺎﺏ ﺍﳌﻨﻜﻮﺏ : ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﺃﹸﻭﺻﺪﺕِ ﺍﻷﺑﻮﺍﺏ ﺃﻣﺎﻡ ﺍﻟﻄﺎﻟﺒﲔ ،ﻭﺃﹸﺳﺪِﻟﺖِ ﺍﻟﺴﺘﻮﺭ ﰲ ﻭﺟﻮﻩِ ﺍﻟﺴﺎﺋﻠﲔ ،ﺻﺎﺣﻮﺍ :ﻳﺎ
ﺍﷲ .
ﺇﺫﺍ ﺑﺎﺭﺕِ ﺍﳊﻴﻞﹸ ﻭﺿﺎﻗﺖِ ﺍﻟﺴﺒﻞﹸ ﻭﺍﻧﺘﻬﺖِ ﺍﻵﻣﺎﻝﹸ ﻭﺗﻘﻄﱠﻌﺖِ ﺍﳊﺒﺎﻝﹸ ،ﻧﺎﺩﻭﺍ :ﻳﺎ ﺍﷲ.
ﺇﺫﺍ ﺿﺎﻗﺖ ﻋﻠﻴﻚ ﺍﻷﺭﺽ ﲟﺎ ﺭﺣﺒﺖ ﻭﺿﺎﻗﺖ ﻋﻠﻴﻚ ﻧﻔﺴﻚ ﲟﺎ ﲪﻠﺖ ، ﻓﺎﻫﺘﻒ :ﻳﺎ ﺍﷲ.
ﺇﻟﻴﻪ ﻳﺼﻌﺪ ﺍﻟﻜﻠِﻢ ﺍﻟﻄﻴﺐ ، ﻭﺍﻟﺪﻋﺎﺀُ ﺍﳋﺎﻟﺺ ، ﻭﺍﳍﺎﺗﻒ ﺍﻟﺼﺎﺩﻕ ، ﻭﺍﻟـﺪﻣﻊ ﺍﻟـﱪﻱﺀُ ،
ﻭﺍﻟﺘﻔﺠﻊ ﺍﻟﻮﺍﻟِﻪ.
ﺇﻟﻴﻪ ﺗﻤﺪ ﺍﻷﻛﹸﻒ ﰲ ﺍﻷﺳﺤﺎﺭِ ،ﻭﺍﻷﻳﺎﺩﻱ ﰲ ﺍﳊﺎﺟﺎﺕ ،ﻭﺍﻷﻋﲔ ﰲ ﺍﳌﻠﻤﺎﺕِ ،ﻭﺍﻷﺳﺌﻠﺔﹸ
ﰲ ﺍﳊﻮﺍﺩﺙ.
ﺑﺎﲰﻪِ ﺗﺸﺪﻭ ﺍﻷﻟﺴﻦ ﻭﺗﺴﺘﻐﻴﺚﹸ ﻭﺗﻠﻬﺞ ﻭﺗﻨﺎﺩﻱ،ﻭﺑﺬﻛﺮﻩِ ﺗﻄﻤﺌﻦ ﺍﻟﻘﻠﻮﺏ ﻭﺗﺴﻜﻦ ﺍﻷﺭﻭﺍ
ﺡ
،ﻭﺪﺃﹸ ﺍﳌﺸﺎﻋﺮ ﻭﺗﱪﺩ ﺍﻷﻋﺼﺎﺏ ، ﻭﻳﺜﻮﺏ ﺍﻟﺮﺷﺪ ، ﻭﻳﺴﺘﻘﺮ ﺍﻟﻴﻘﲔ ﴿ ،ﺍﻟﻠﱠﻪ ﻟﹶﻄِﻴﻒ ﺑِﻌِﺒﺎﺩِﻩِ ﴾
ﺍﷲ :ﺃﺣﺴﻦ ﺍﻷﲰﺎﺀِ ﻭﺃﲨﻞﹸ ﺍﳊﺮﻭﻑِ ،ﻭﺃﺻﺪﻕ ﺍﻟﻌﺒﺎﺭﺍﺕِ ،ﻭﺃﲦﻦ ﺍﻟﻜﻠﻤﺎﺕِ ﴿ ،ﻫـﻞﹾ
ﺗﻌﻠﹶﻢ ﻟﹶﻪ ﺳﻤِﻴﺎﹰ ﴾ ؟! .
ﺍﷲُ :ﻓﺈﺫﺍ ﺍﻟﻐﲎ ﻭﺍﻟﺒﻘﺎﺀُ ،ﻭﺍﻟﻘﻮﺓﹸ ﻭﺍﻟﻨﺼﺮﺓﹸ ،ﻭﺍﻟﻌﺰ ﻭﺍﻟﻘﺪﺭﺓﹸ ﻭﺍﳊِﻜﹾﻤﺔﹸ ﴿ ،ﻟﱢﻤﻦِ ﺍﻟﹾﻤﻠﹾـﻚ
ﺍﻟﹾﻴﻮﻡ ﻟِﻠﱠﻪِ ﺍﻟﹾﻮﺍﺣِﺪِ ﺍﻟﹾﻘﹶﻬﺎﺭِ ﴾ .
ﺍﷲ :ﻓﺈﺫﺍ ﺍﻟﻠﻄﻒ ﻭﺍﻟﻌﻨﺎﻳﺔﹸ ،ﻭﺍﻟﻐﻮﺙﹸ ﻭﺍﳌﺪﺩ ، ﻭﺍﻟﻮﺩ ﻭﺍﻹﺣﺴﺎﻥ ﴿ ،ﻭﻣﺎ ﺑِﻜﹸﻢ ﻣﻦ ﻧﻌﻤﺔٍ
ﻓﹶﻤِﻦ ﺍﻟﻠﹼﻪِ ﴾ .
ﻓﻜﺮ ﻭﺍﺷﻜﺮ
ﺍﳌﻌﲎ :ﺃﻥ ﺗﺬﻛﺮ ﻧِﻌﻢ ﺍﷲِ ﻋﻠﻴﻚ ﻓﺈﺫﺍ ﻫﻲ ﺗﻐﻤﺮﻙ ﻣﻦ ﻓﻮﻗِﻚ ﻭﻣﻦ ﲢﺖِ ﻗـﺪﻣﻴﻚ ﴿ ﻭﺇِﻥ
ﺗﻌﺪﻭﺍﹾ ﻧِﻌﻤﺔﹶ ﺍﻟﻠﹼﻪِ ﻻﹶ ﺗﺤﺼﻮﻫﺎ ﴾ ﺻِﺤﺔﹲ ﰲ ﺑﺪﻥٍ ،ﺃﻣﻦ ﰲ ﻭﻃﻦ ،ﻏﺬﺍﺀٌ ﻭﻛﺴﺎﺀٌ ،ﻭﻫﻮﺍﺀٌ ﻭﻣﺎﺀٌ ،
ﻟﺪﻳﻚ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻧﺖ ﻣﺎ ﺗﺸﻌﺮ ، ﲤﻠﻚ ﺍﳊﻴﺎﺓﹰ ﻭﺃﻧﺖ ﻻ ﺗﻌﻠﻢ ﴿ ﻭﺃﹶﺳﺒﻎﹶ ﻋﻠﹶـﻴﻜﹸﻢ ﻧِﻌﻤـﻪ ﻇﹶـﺎﻫِﺮﺓﹰ
ﻭﺑﺎﻃِﻨﺔﹰ﴾ ﻋﻨﺪﻙ ﻋﻴﻨﺎﻥ ،ﻭﻟﺴﺎﻥﹲ ﻭﺷﻔﺘﺎﻥِ ،ﻭﻳﺪﺍﻥِ ﻭﺭﺟﻼﻥِ ﴿ ﻓﹶﺒِﺄﹶﻱ ﺁﻟﹶﺎﺀ ﺭﺑﻜﹸﻤﺎ ﺗﻜﹶـﺬﱢﺑﺎﻥِ ﴾
ﻫﻞﹾ ﻫﻲ ﻣﺴﺄﻟﺔﹲ ﺳﻬﻠﺔﹲ ﺃﻥﹾ ﲤﺸﻲ ﻋﻠﻰ ﻗﺪﻣﻴﻚ ،ﻭﻗﺪ ﺑﺘِﺮﺕ ﺃﻗﺪﺍﻡ؟! ﻭﺃﻥﹾ ﺗﻌﺘﻤِﺪ ﻋﻠﻰ ﺳـﺎﻗﻴﻚ ،
ﻭﻗﺪ ﻗﹸﻄِﻌﺖ ﺳﻮﻕ؟! ﺃﺣﻘﻴﻖ ﺃﻥ ﺗﻨﺎﻡ ﻣﻞﺀ ﻋﻴﻨﻴﻚ ﻭﻗﺪ ﺃﻃﺎﺭ ﺍﻷﱂﹸ ﻧﻮﻡ ﺍﻟﻜﺜﲑِ؟! ﻭﺃﻥﹾ ﲤﻸ ﻣﻌـﺪﺗﻚ
ﻣﻦ ﺍﻟﻄﻌﺎﻡِ ﺍﻟﺸﻬﻲ ﻭﺃﻥ ﺗﻜﺮﻉ ﻣﻦ ﺍﳌﺎﺀِ ﺍﻟﺒﺎﺭﺩِ ﻭﻫﻨﺎﻙ ﻣﻦ ﻋﻜﱢﺮ ﻋﻠﻴﻪ ﺍﻟﻄﻌـﺎﻡ ، ﻭﻧﻐـﺺ ﻋﻠﻴـﻪ
ﺍﻟﺸﺮﺍﺏ ﺑﺄﻣﺮﺍﺽٍ ﻭﺃﺳﻘﺎﻡٍ ؟! ﺗﻔﻜﱠﺮ ﰲ ﲰﻌِﻚ ﻭﻗﺪ ﻋﻮﻓﻴﺖ ﻣﻦ ﺍﻟﺼﻤﻢ ،ﻭﺗﺄﻣﻞﹾ ﰲ ﻧﻈﺮِﻙ ﻭﻗـﺪ
ﺳﻠﻤﺖ ﻣﻦ ﺍﻟﻌﻤﻰ ،ﻭﺍﻧﻈﺮ ﺇﱃ ﺟِﻠﹾﺪِﻙ ﻭﻗﺪ ﳒﻮﺕ ﻣﻦ ﺍﻟﱪﺹِ ﻭﺍﳉﹸﺬﺍﻡِ ،ﻭﺍﳌﺢ ﻋﻘﻠﻚ ﻭﻗﺪ ﺃﻧﻌـﻢ
ﻋﻠﻴﻚ ﲝﻀﻮﺭﻩِ ﻭﱂ ﺗﻔﺠﻊ ﺑﺎﳉﻨﻮﻥِ ﻭﺍﻟﺬﻫﻮﻝِ .
ﺃﺗﺮﻳﺪ ﰲ ﺑﺼﺮِﻙ ﻭﺣﺪﻩ ﻛﺠﺒﻞِ ﺃﹸﺣﺪٍ ﺫﻫﺒﺎﹰ ؟! ﺃﲢﺐ ﺑﻴﻊ ﲰﻌِﻚ ﻭﺯﻥ ﺛﻬﻼﻥ ﻓﻀﺔﱠ ؟! ﻫـﻞ
ﺗﺸﺘﺮﻱ ﻗﺼﻮﺭ ﺍﻟﺰﻫﺮﺍﺀِ ﺑﻠﺴﺎﻧِﻚ ﻓﺘﻜﻮﻥ ﺃﺑﻜﻢ؟! ﻫﻞﹾ ﺗﻘﺎﻳﺾ ﺑﻴﺪﻳﻚ ﻣﻘﺎﺑﻞ ﻋﻘﻮﺩِ ﺍﻟﻠﺆﻟﺆ ﻭﺍﻟﻴﺎﻗﻮﺕِ
ﻟﺘﻜﻮﻥ ﺃﻗﻄﻊ؟! ﺇﻧﻚ ﰲ ﻧِﻌﻢٍ ﻋﻤﻴﻤﺔٍ ﻭﺃﻓﻀﺎﻝٍ ﺟﺴﻴﻤﺔٍ ،ﻭﻟﻜﻨﻚ ﻻ ﺗـﺪﺭﻱ ، ﺗﻌـﻴﺶ ﻣﻬﻤﻮﻣـﹰﺎ
ﻣﻐﻤﻮﻣﺎﹰ ﺣﺰﻳﻨﺎﹰ ﻛﺌﻴﺒﺎﹰ ،ﻭﻋﻨﺪﻙ ﺍﳋﺒﺰ ﺍﻟﺪﺍﻓﺊﹸ ،ﻭﺍﳌﺎﺀُ ﺍﻟﺒﺎﺭﺩ ، ﻭﺍﻟﻨﻮﻡ ﺍﳍﺎﻧﺊﹸ ،ﻭﺍﻟﻌﺎﻓﻴﺔﹸ ﺍﻟﻮﺍﺭﻓـﺔﹸ ،
ﺗﺘﻔﻜﺮ ﰲ ﺍﳌﻔﻘﻮﺩِ ﻭﻻ ﺗﺸﻜﺮ ﺍﳌﻮﺟﻮﺩ ،ﺗﱰﻋﺞ ﻣﻦ ﺧﺴﺎﺭﺓٍ ﻣﺎﻟﻴﺔٍ ﻭﻋﻨﺪﻙ ﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ،ﻭﻗﻨﺎﻃﲑ
ﻣﻘﻨﻄﺮﺓﹲ ﻣﻦ ﺍﳋﲑِ ﻭﺍﳌﻮﺍﻫﺐِ ﻭﺍﻟﻨﻌﻢِ ﻭﺍﻷﺷﻴﺎﺀِ ،ﻓﻜﹼﺮ ﻭﺍﺷﻜﺮ ﴿ ﻭﻓِﻲ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺃﹶﻓﹶﻠﹶﺎ ﺗﺒـﺼِﺮﻭﻥﹶ ﴾
ﻓﻜﹼﺮ ﰲ ﻧﻔﺴﻚ ،ﻭﺃﻫﻠِﻚ ،ﻭﺑﻴﺘﻚ ،ﻭﻋﻤﻠِﻚ ،ﻭﻋﺎﻓﻴﺘِﻚ ،ﻭﺃﺻﺪﻗﺎﺋِﻚ ،ﻭﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺣﻮﻟِـﻚ
﴿ﻳﻌﺮِﻓﹸﻮﻥﹶ ﻧِﻌﻤﺖ ﺍﻟﻠﹼﻪِ ﺛﹸﻢ ﻳﻨﻜِﺮﻭﻧﻬﺎ ﴾ .
ﻳﻮﻣﻚ ﻳﻮﻣﻚ
ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓﻼ ﺗﻨﺘﻈﺮ ﺍﳌﺴﺎﺀُ ،ﺍﻟﻴﻮﻡ ﻓﺤﺴﺐ ﺳﺘﻌﻴﺶ ، ﻓﻼ ﺃﻣﺲ ﺍﻟﺬﻱ ﺫﻫـﺐ ﲞـﲑِ ِﻩ
ﻭﺷﺮِﻩِ ،ﻭﻻ ﺍﻟﻐﺪ ﺍﻟﺬﻱ ﱂ ﻳﺄﺕِ ﺇﱃ ﺍﻵﻥ .ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺃﻇﻠﱠﺘﻚ ﴰﺴﻪ ،ﻭﺃﺩﺭﻛـﻚ ـﺎﺭﻩ ﻫـﻮ
ﻳﻮﻣﻚ ﻓﺤﺴﺐ ، ﻋﻤﺮﻙ ﻳﻮﻡ ﻭﺍﺣﺪ ، ﻓﺎﺟﻌﻞﹾ ﰲ ﺧﻠﺪِﻙ ﺍﻟﻌﻴﺶ ﳍﺬﺍ ﺍﻟﻴﻮﻡِ ﻭﻛﺄﻧﻚ ﻭﻟـﺪﺕ ﻓﻴـ ِﻪ
ﻭﲤﻮﺕ ﻓﻴﻪِ ،ﺣﻴﻨﻬﺎ ﻻ ﺗﺘﻌﺜﺮ ﺣﻴﺎﺗﻚ ﺑﲔ ﻫﺎﺟﺲِ ﺍﳌﺎﺿﻲ ﻭﳘﱢﻪِ ﻭﻏﻤﻪِ ،ﻭﺑﲔ ﺗﻮﻗـﻊِ ﺍﳌـﺴﺘﻘﺒﻞِ
ﻭﺷﺒﺤِﻪِ ﺍﳌﺨﻴﻒِ ﻭﺯﺣﻔِﻪِ ﺍﳌﺮﻋﺐِ ،ﻟﻠﻴﻮﻡِ ﻓﻘﻂﹾ ﺍﺻﺮﻑ ﺗﺮﻛﻴﺰﻙ ﻭﺍﻫﺘﻤﺎﻣﻚ ﻭﺇﺑـﺪﺍﻋﻚ ﻭﻛـﺪﻙ
ﻭﺟﺪﻙ ،ﻓﻠﻬﺬﺍ ﺍﻟﻴﻮﻡِ ﻻﺑﺪ ﺃﻥ ﺗﻘﺪﻡ ﺻﻼﺓﹰ ﺧﺎﺷﻌﺔﹰ ﻭﺗﻼﻭﺓﹰ ﺑﺘﺪﺑﺮٍ ﻭﺍﻃﻼﻋﺎﹰ ﺑﺘﺄﻣﻞٍ ،ﻭﺫِﻛﹾﺮﺍﹰ ﲝﻀﻮﺭٍ
،ﻭﺍﺗﺰﺍﻧﺎﹰ ﰲ ﺍﻷﻣﻮﺭ ،ﻭﺣﺴﻨﺎﹰ ﰲ ﺧﻠﻖِ ،ﻭﺭﺿﺎﹰ ﺑﺎﳌﻘﺴﻮﻡِ ،ﻭﺍﻫﺘﻤﺎﻣﺎﹰ ﺑﺎﳌﻈﻬﺮِ ،ﻭﺍﻋﺘﻨﺎﺀً ﺑﺎﳉﺴﻢِ ،
ﻭﻧﻔﻌﺎﹰ ﻟﻶﺧﺮﻳﻦ .
ﻟﻠﻴﻮﻡ ﻫﺬﺍ ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻪ ﻓﺘﻘﹸﺴﻢ ﺳﺎﻋﺎﺗِﻪ ﻭﲡﻌﻞ ﻣﻦ ﺩﻗﺎﺋﻘﻪ ﺳﻨﻮﺍﺕٍ ،ﻭﻣﻦ ﺛﻮﺍﻧﻴﻪِ ﺷﻬﻮﺭﹰﺍ
،ﺗﺰﺭﻉ ﻓﻴﻪ ﺍﳋﻴﺮ ،ﺗﺴﺪﻱ ﻓﻴﻪ ﺍﳉﻤﻴﻞ ،ﺗﺴﺘﻐﻔﺮ ﻓﻴﻪ ﻣﻦ ﺍﻟﺬﻧﺐ ،ﺗﺬﻛﺮ ﻓﻴـﻪ ﺍﻟـﺮﺏ ، ﺗﺘـﻬﻴﺄ
ﻟﻠﺮﺣﻴﻞِ ،ﺗﻌﻴﺶ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﺮﺣﺎﹰ ﻭﺳﺮﻭﺭﺍﹰ ،ﻭﺃﻣﻨﺎﹰ ﻭﺳﻜﻴﻨﺔﹰ ،ﺗﺮﺿﻰ ﻓﻴﻪ ﺑﺮﺯﻗِـﻚ ،ﺑﺰﻭﺟﺘِـﻚ،
ﺑﺄﻃﻔﺎﻟِﻚ ﺑﻮﻇﻴﻔﺘﻚ ،ﺑﺒﻴﺘِﻚ ،ﺑﻌﻠﻤِﻚ ،ﲟﺴﺘﻮﺍﻙ ﴿ ﻓﹶﺨﺬﹾ ﻣﺎ ﺁﺗﻴﺘﻚ ﻭﻛﹸﻦ ﻣﻦ ﺍﻟـﺸﺎﻛِﺮِﻳﻦ﴾
ﺗﻌﻴﺶ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﺑﻼ ﺣﺰﻥٍ ﻭﻻ ﺍﻧﺰﻋﺎﺝٍ ،ﻭﻻ ﺳﺨﻂٍ ﻭﻻ ﺣﻘﺪٍ ،ﻭﻻ ﺣﺴﺪٍ .
ﺇﻥ ﻋﻠﻴﻚ ﺃﻥ ﺗﻜﺘﺐ ﻋﻠﻰ ﻟﻮﺡِ ﻗﻠﺒﻚ ﻋﺒﺎﺭﺓﹰ ﻭﺍﺣﺪﺓ ﲡﻌﻠﹸﻬﺎ ﺃﻳﻀﺎﹰ ﻋﻠﻰ ﻣﻜﺘﺒـﻚ ﺗﻘـﻮﻝ
ﺍﻟﻌﺒﺎﺭﺓ ) :ﻳﻮﻣﻚ ﻳﻮﻣﻚ( .ﺇﺫﺍ ﺃﻛﻠﺖ ﺧﺒﺰﺍﹰ ﺣﺎﺭﺍﹰ ﺷﻬﻴﺎﹰ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﻓﻬﻞ ﻳﻀﺮﻙ ﺧﺒﺰ ﺍﻷﻣﺲِ ﺍﳉﺎﻑ
ﺍﻟﺮﺩﻱﺀ ،ﺃﻭ ﺧﺒﺰ ﻏﺪٍ ﺍﻟﻐﺎﺋﺐِ ﺍﳌﻨﺘﻈﺮِ .
ﺇﺫﺍ ﺷﺮﺑﺖ ﻣﺎﺀً ﻋﺬﺑﺎﹰ ﺯﻻﻻﹰ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ،ﻓﻠﻤﺎﺫﺍ ﲢﺰﻥﹸ ﻣﻦ ﻣﺎﺀِ ﺃﻣﺲ ﺍﳌﻠﺢِ ﺍﻷﺟﺎﺝِ ،ﺃﻭ ﺘﻢ
ﳌﺎﺀِ ﻏﺪٍ ﺍﻵﺳﻦِ ﺍﳊﺎﺭ.
ﺇﻧﻚ ﻟﻮ ﺻﺪﻗﺖ ﻣﻊ ﻧﻔﺴِﻚ ﺑﺈﺭﺍﺩﺓٍ ﻓﻮﻻﺫﻳﺔٍ ﺻﺎﺭﻣﺔٍ ﻋﺎﺭﻣﺔٍ ﻷﺧﻀﻌﺘﻬﺎ ﻟﻨﻈﺮﻳﺔ) :ﻟﻦ ﺃﻋﻴﺶ
ﺇﱃ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ( .ﺣﻴﻨﻬﺎ ﺗﺴﺘﻐﻞﱡ ﻛﻞﱠ ﳊﻈﺔ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮﻡ ﰲ ﺑﻨﺎﺀِ ﻛﻴﺎﻧِـﻚ ﻭﺗﻨﻤﻴـﺔِ ﻣﻮﺍﻫﺒـﻚ ،
ﻭﺗﺰﻛﻴﺔِ ﻋﻤﻠﻚ ، ﻓﺘﻘﻮﻝ :ﻟﻠﻴﻮﻡ ﻓﻘﻂﹾ ﺃﹸﻫﺬﱢﺏ ﺃﻟﻔﺎﻇﻲ ﻓﻼ ﺃﻧﻄﻖ ﻫﺠﺮﺍﹰ ﺃﻭ ﻓﹸﺤﺸﺎﹰ ،ﺃﻭ ﺳـﺒﺎﹰ ،ﺃﻭ
ﻭﻟﻴﺴﻌﻚ ﺑﻴﺘﻚ
ﺍﻟﻌﺰﻟﺔﹸ ﺍﻟﺸﺮﻋﻴﺔﹸ ﺍﻟﺴﻨﻴﺔﹸ :ﺑﻌﺪﻙ ﻋﻦ ﺍﻟﺸﺮ ﻭﺃﻫﻠِﻪِ ،ﻭﺍﻟﻔﺎﺭﻏﲔ َﻭﺍﻟﻼﻫﲔ ﻭﺍﻟﻔﻮﺿﻮﻳﲔ ،ﻓﻴﺠﺘﻤـ ﻊ
ﻋﻠﻴﻚ ﴰﻠﹸﻚ ،ﻭﻳﻬﺪﺃ ﺑﺎﻟﹸﻚ ،ﻭﻳﺮﺗﺎﺡ ﺧﺎﻃﺮﻙ ،ﻭﳚﻮﺩ ﺫﻫﻨﻚ ﺑِﺪﺭﺭِ ﺍﳊِﻜﻢ ،ﻭﻳﺴﺮﺡ ﻃﺮﻓﹸـﻚ
ﰲ ﺑﺴﺘﺎﻥِ ﺍ ﳌﻌﺎﺭﻑِ.
ﺇﻥ ﺍﻟﻌﺰﻟﺔ ﻋﻦ ﻛﻞﱢ ﻣﺎ ﻳﺸﻐﻞﹸ ﻋﻦ ﺍﳋﲑِ ﻭﺍﻟﻄﺎﻋﺔِ ﺩﻭﺍﺀٌ ﻋﺰﻳﺰ ﺟﺮﺑﻪ ﺃﻃﺒﺎﺀُ ﺍﻟﻘﻠﻮﺏِ ﻓﻨﺠﺢ ﺃﻳﻤﺎ
ﳒﺎﺡٍ ،ﻭﺃﻧﺎ ﺃﺩﻟﻚ ﻋﻠﻴﻪِ ،ﰲ ﺍﻟﻌﺰﻟﺔِ ﻋﻦ ﺍﻟﺸﺮ ﻭﺍﻟﻠﹼﻐﻮِ ﻭﻋﻦ ﺍﻟﺪﳘﺎﺀِ ﺗﻠﻘﻴﺢ ﻟﻠﻔِﻜﹾﺮ ،ﻭﺇﻗﺎﻣﺔﹲ ﻟﻨﺎﻣﻮ ِ
ﺱ
ﺍﳋﺸﻴﺔِ ،ﻭﺍﺣﺘﻔﺎﻝﹲ ﲟﻮﻟﺪِ ﺍﻹﻧﺎﺑﺔِ ﻭﺍﻟﺘﺬﻛﺮِ ،ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻻﺟﺘﻤﺎﻉ ﺍﶈﻤﻮﺩ ﻭﺍﻻﺧﺘﻼﻁﹸ ﺍﳌﻤﺪﻭﺡ ﰲ
ﺍﻟﺼﻠﻮﺍﺕِ ﻭﺍﳉﹸﻤﻊِ ﻭﳎﺎﻟﺲِ ﺍﻟﻌِﻠﹾﻢِ ﻭﺍﻟﺘﻌﺎﻭﻥِ ﻋﻠﻰ ﺍﳋﻴﺮِ ،ﺃﻣﺎ ﳎﺎﻟﺲ ﺍﻟﺒﻄﺎﻟﺔِ ﻭﺍﻟﻌﻄﺎﻟﺔِ ﻓﺤﺬﺍﺭِ ﺣﺬﺍ ِﺭ
،ﺍﻫﺮﺏ ﲜﻠﺪِﻙ ،ﺍﺑﻚِ ﻋﻠﻰ ﺧﻄﻴﺌﺘﻚ ،ﻭﺃﻣﺴﻚ ﻋﻠﻴﻚ ﻟﺴﺎﻧﻚ ،ﻭﻟﻴﺴﻌﻚ ﺑﻴﺘﻚ ،ﺍﻻﺧـﺘﻼﻁ
ﺍﳍﻤﺠﻲ ﺣﺮﺏ ﺷﻌﻮﺍﺀ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ،ﻭﺪﻳﺪ ﺧﻄﲑ ﻟﺪﻧﻴﺎ ﺍﻷﻣﻦِ ﻭﺍﻻﺳﺘﻘﺮﺍﺭِ ﰲ ﻧﻔﺴﻚ ،ﻷﻧـﻚ
ﲡﺎﻟﺲ ﺃﺳﺎﻃﲔ ﺍﻟﺸﺎﺋﻌﺎﺕِ ،ﻭﺃﺑﻄﺎﻝ ﺍﻷﺭﺍﺟﻴﻒِ ،ﻭﺃﺳﺎﺗﺬﺓ ﺍﻟﺘﺒﺸﲑ ﺑﺎﻟﻔﱳ ﻭﺍﻟﻜﻮﺍﺭﺙ ﻭﺍﶈﻦ ،ﺣﱴ
ﲤﻮﺕ ﻛﻞﱠ ﻳﻮﻡٍ ﺳﺒﻊ ﻣﺮﺍﺕٍ ﻗﺒﻞ ﺃﻥ ﻳﺼﻠﻚ ﺍﳌﻮﺕ ﴿ ﻟﹶﻮ ﺧﺮﺟﻮﺍﹾ ﻓِﻴﻜﹸﻢ ﻣﺎ ﺯﺍﺩﻭﻛﹸﻢ ﺇِﻻﱠ ﺧﺒﺎﻻﹰ﴾ .
ﺇﺫﺍﹰ ﻓﺮﺟﺎﺋﻲ ﺍﻟﻮﺣﻴﺪ ﺇﻗﺒﺎﻟﻚ ﻋﻠﻰ ﺷﺎﻧِﻚ ﻭﺍﻻﻧﺰﻭﺍﺀُ ﰲ ﻏﺮﻓﺘِﻚ ﺇﻻﱠ ﻣﻦ ﻗﻮﻝِ ﺧﲑٍ ﺃﻭ ﻓﻌـ ِﻞ
ﺧﲑٍ ،ﺣﻴﻨﻬﺎ ﲡﺪ ﻗﻠﺒﻚ ﻋﺎﺩ ﺇﻟﻴﻚ ،ﻓﺴﻠﻢ ﻭﻗﺘﻚ ﻣﻦ ﺍﻟﻀﻴﺎﻉٍ ،ﻭﻋﻤﺮﻙ ﻣﻦ ﺍﻹﻫﺪﺍﺭِ ،ﻭﻟﺴﺎﻧﻚ
ﻣﻦ ﺍﻟﻐﻴﺒﺔِ ،ﻭﻗﻠﺒﻚ ﻣﻦ ﺍﻟﻘﻠﻖِ ،ﻭﺃﺫﻧﻚ ﻣﻦ ﺍﳋﻨﺎ ﻭﻧﻔﺴﻚ ﻣﻦ ﺳﻮﺀِ ﺍﻟﻈﻦِ ،ﻭﻣﻦ ﺟﺮﺏ ﻋﺮﻑ،
ﻭﻣﻦ ﺃﺭﻛﺐ ﻧﻔﺴﻪ ﻣﻄﺎﻳﺎ ﺍﻷﻭﻫﺎﻡِ ،ﻭﺍﺳﺘﺮﺳﻞ ﻣﻊ ﺍﻟﻌﻮﺍﻡِ ﻓﻘﻞﹾ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ.
ﺍﻟﻌﻮﺽ ﻣﻦ ﺍﷲ
ﻻ ﻳﺴﻠﺒﻚ ﺍﷲ ﺷﻴﺌﺎ ﺇﻻﱠ ﻋﻮﺿﻚ ﺧﲑﺍﹰ ﻣﻨﻪ ،ﺇﺫﺍ ﺻﱪﺕ ﻭﺍﺣﺘﺴﺒﺖ)) ﻣﻦ ﺃﺧﺬﺕ ﺣﺒﻴﺒﺘﻴﻪ
ﻓﺼﱪ ﻋﻮﺿﺘﻪ ﻣﻨﻬﻤﺎ ﺍﳉﻨﺔ(( ﻳﻌﲏ ﻋﻴﻨﻴﻪ ))ﻣﻦ ﺳﻠﺒﺖ ﺻﻔﻴﻪ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﰒ ﺍﺣﺘﺴﺐ ﻋﻮﺿﺘﻪ
ﻣﻦ ﺍﳉﻨﺔ(( ﻣﻦ ﻓﻘﺪ ﺍﺑﻨﻪ ﻭﺻﱪ ﺑﲏ ﻟﻪ ﺑﻴﺖ ﺍﳊﻤﺪِ ﰲ ﺍﳋﹸﻠﹾﺪِ ،ﻭﻗِﺲ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝِ ﻓـﺈﻥ ﻫـﺬﺍ
ﳎﺮﺩ ﻣﺜﺎﻝ .
ﺍﻟﺼﻼﺓ ..ﺍﻟﺼﻼﺓ
﴾ ﺼﻼﹶﺓِ
ﺼﺒﺮِ ﻭﺍﻟ
﴿ ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍﹾ ﺍﺳﺘﻌِﻴﻨﻮﺍﹾ ﺑِﺎﻟ
ﺇﺫﺍ ﺩﺍﳘﻚ ﺍﳋﹶﻮﻑ ﻭﻃﻮﻗﻚ ﺍﳊﺰﻥﹸ ،ﻭﺃﺧﺬ ﺍﳍﻢ ﺑﺘﻼﺑﻴﺒﻚ ،ﻓﻘﻢ ﺣﺎﻻﹰ ﺇﱃ ﺍﻟﺼﻼﺓِ ،ﺗﺜﹸ
ﺐ
ﻟﻚ ﺭﻭﺣﻚ ،ﻭﺗﻄﻤﺌﻦ ﻧﻔﺴﻚ ،ﺇﻥ ﺍﻟﺼﻼﺓ ﻛﻔﻴﻠﺔﹲ – ﺑﺄﺫﻥِ ﺍﷲِ ﺑﺎﺟﺘﻴﺎﺡِ ﻣﺴﺘﻌﻤﺮﺍﺕِ ﺍﻷﺣـﺰﺍﻥِ
ﻭﺍﻟﻐﻤﻮﻡِ ،ﻭﻣﻄﺎﺭﺩﺓِ ﻓﻠﻮﻝِ ﺍﻻﻛﺘﺌﺎﺏِ .
ﻛﺎﻥ rﺇﺫﺍ ﺣﺰﺑﻪ ﺃﻣﺮ ﻗﺎﻝ )) :ﺃﺭﺣﻨﺎ ﺑﺎﻟﺼﻼﺓِ ﻳﺎ ﺑﻼﻝﹸ (( ﻓﻜﺎﻧﺖ ﻗﹸﺮﺓﹶ ﻋﻴﻨِﻪِ ﻭﺳـﻌﺎﺩﺗﻪ
ﻭﺠﺘﻪ.
ﻭﻗﺪ ﻃﺎﻟﻌﺖ ﺳِﲑ ﻗﻮﻡٍ ﺃﻓﺬﺍﺫٍ ﻛﺎﻧﺖ ﺇﺫﺍ ﺿﺎﻗﺖ ﻢ ﺍﻟﻀﻮﺍﺋﻖ ، ﻭﻛـﺸﺮﺕ ﰲ ﻭﺟـﻮﻫﻬﻢ
ﺍﳋﻄﻮﺏ ، ﻓﺰﻋﻮﺍ ﺇﱃ ﺻﻼﺓٍ ﺧﺎﺷﻌﺔٍ ،ﻓﺘﻌﻮﺩ ﳍﻢ ﻗﹸﻮﺍﻫﻢ ﻭﺇﺭﺍﺩﺍﺗﻬﻢ ﻭﻫِﻤﻤﻬﻢ.
ﺇﻥﹼ ﺻﻼﺓ ﺍﳋﻮﻑِ ﻓﹸﺮِﺿﺖ ﻟِﺘﻮﺩﻯ ﰲ ﺳﺎﻋﺔِ ﺍﻟﺮﻋﺐِ ،ﻳﻮﻡ ﺗﺘﻄـﺎﻳﺮ ﺍﳉﻤـﺎﺟﻢ ،ﻭﺗـﺴﻴﻞﹸ
ﺍﻟﻨﻔﻮﺱ ﻋﻠﻰ ﺷﻔﺮﺍﺕِ ﺍﻟﺴﻴﻮﻑِ ،ﻓﺈﺫﺍ ﺃﻋﻈﻢ ﺗﺜﺒﻴﺖٍ ﻭﺃﺟﻞﱡ ﺳﻜﻴﻨﺔٍ ﺻﻼﺓﹲ ﺧﺎﺷﻌﺔﹲ .
ﺇﻥﱠ ﻋﻠﻰ ﺍﳉﻴﻞِ ﺍﻟﺬﻱ ﻋﺼﻔﺖ ﺑﻪ ﺍﻷﻣﺮﺍﺽ ﺍﻟﻨﻔﺴﻴﺔﹸ ﺃﻥ ﻳﺘﻌﺮﻑ ﻋﻠﻰ ﺍﳌﺴﺠﺪِ ،ﻭﺃﻥ ﳝـﺮﻍﹶ
ﺟﺒﻴﻨﻪ ﻟِﻴﺮﺿِﻲ ﺭﺑﻪ ﺃﻭﻻﹰ ،ﻭﻟﻴﻨﻘﺬ ﻧﻔﺴﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏِ ﺍﻟﻮﺍﺻِﺐِ ،ﻭﺇﻻﱠ ﻓﺈﻥﱠ ﺍﻟﺪﻣﻊ ﺳﻮﻑ ﳛﺮﻕ
ﺟﻔﹾﻨﻪ ، ﻭﺍﳊﺰﻥ ﺳﻮﻑ ﳛﻄﻢ ﺃﻋﺼﺎﺑﻪ ، ﻭﻟﻴﺲ ﻟﺪﻳﻪِ ﻃﺎﻗﺔﹲ ﲤﺪﻩ ﺑﺎﻟﺴﻜﻴﻨﺔِ ﻭﺍﻷﻣﻦِ ﺇﻻ ﺍﻟﺼﻼﺓﹸ .
ﻣﻦ ﺃﻋﻈﻢِ ﺍﻟﻨﻌﻢِ – ﻟﻮ ﻛﻨﺎ ﻧﻌﻘﻞﹸ – ﻫﺬﻩِ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻛﻞﱠ ﻳﻮﻡٍ ﻭﻟﻴﻠﺔٍ ﻛﻔﺎﺭﺓﹲ ﻟﺬﻧﻮﺑِﻨﺎ ،
ﺭﻓﻌﺔﹲ ﻟﺪﺭﺟﺎﺗِﻨﺎ ﻋﻨﺪ ﺭﺑﻨﺎ ،ﰒ ﻫﻲ ﻋﻼﺝ ﻋﻈﻴﻢ ﳌﺂﺳﻴﻨﺎ ،ﻭﺩﻭﺍﺀٌ ﻧﺎﺟِﻊ ﻷﻣﺮﺍﺿِـﻨﺎ ،ﺗـﺴﻜﺐ ﰲ
ﺿﻤﺎﺋﺮِﻧﺎ ﻣﻘﺎﺩﻳﺮ ﺯﺍﻛﻴﺔﹰ ﻣﻦ ﺍﻟﻴﻘﲔ ،ﻭﲤﻸُ ﺟﻮﺍﳓﻨﺎ ﺑﺎﻟﺮﺿﺎ ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺟـﺎﻧﺒﻮﺍ ﺍﳌـﺴﺠﺪ ،
ﻭﺗﺮﻛﻮﺍ ﺍﻟﺼﻼﺓ ،ﻓﻤﻦ ﻧﻜﺪٍ ﺇﱃ ﻧﻜﺪٍ ،ﻭﻣﻦ ﺣﺰﻥٍ ﺇﱃ ﺣﺰﻥٍ ،ﻭﻣﻦ ﺷﻘﺎﺀٍ ﺇﱃ ﺷﻘﺎﺀٍ ﴿ ﻓﹶﺘﻌـﺴﺎﹰ
ﻟﱠﻬﻢ ﻭﺃﹶﺿﻞﱠ ﺃﹶﻋﻤﺎﻟﹶﻬﻢ. ﴾
ﻓﻬﻮ ﺇﺧﺒﺎﺭ ﻋﻦ ﺣﺎﻟﻪِ ﲟﺼﺎﺑِﻪ ﺑﻔﻘﹾﺪِ ﻭِﻟﺪِﻩِ ﻭﺣﺒﻴﺒِﻪِ ،ﻭﺃﻧﻪ ﺍﺑﺘﻼﻩ ﺑﺬﻟﻚ ﻛﻤﺎ ﺍﺑﺘﻼﻩ ﺑﺎﻟﺘﻔﺮﻳﻖ ﺑﻴﻨﻪ ﻭﺑﻴﻨ ﻪ
.ﻭﳎﺮﺩ ﺍﻹﺧﺒﺎﺭِ ﻋﻦ ﺍﻟﺸﻲﺀِ ﻻ ﻳﺪﻝﱡ ﻋﻠﻰ ﺍﺳﺘﺤﺴﺎﻥِ ﻩ ﻭﻻ ﻋﻠﻰ ﺍﻷﻣﺮِ ﺑﻪ ﻭﻻ ﺍﳊﺚﱢ ﻋﻠﻴﻪ ،ﺑـﻞ
ﺃﻣﺮﻧﺎ ﺃﻥﹾ ﻧﺴﺘﻌﻴﺬﹶ ﺑﺎﷲِ ﻣﻦ ﺍﳊﺰﻥِ ،ﻓﺈﻧﻪ ﺳﺤﺎﺑﺔﹲ ﺛﻘﻴﻠﺔﹲ ﻭﻟﻴﻞ ﺟﺎِﰒﹲ ﻃﻮﻳﻞﹲ ،ﻭﻋﺎﺋﻖ ﰲ ﻃﺮﻳﻖِ ﺍﻟـﺴﺎﺋﺮِ
ﺇﱃ ﻣﻌﺎﱄ ﺍﻷﻣﻮﺭ .
ﻭﺃﲨﻊ ﺃﺭﺑﺎﺏ ﺍﻟﺴﻠﻮﻙِ ﻋﻠﻰ ﺃﻥﱠ ﺣﺰﻥﹶ ﺍﻟﺪﻧﻴﺎ ﻏﹶﻴﺮ ﳏﻤﻮﺩٍ ،ﺇﻻ ﺃﺑﺎ ﻋﺜﻤﺎﻥ ﺍﳉﱪﻱ ، ﻓﺈﻧﻪ ﻗﺎ ﹶﻝ
:ﺍﳊﺰﻥﹸ ﺑﻜﻞﱢ ﻭﺟﻪٍ ﻓﻀﻴﻠﺔﹲ ،ﻭﺯﻳﺎﺩﺓﹲ ﻟﻠﻤﺆﻣﻦِ ،ﻣﺎ ﱂﹾ ﻳﻜﻦ ﺑﺴﺒﺐِ ﻣﻌﺼﻴﺔٍ .ﻗـﺎﻝ :ﻷﻧـﻪ ﺇﻥ ﱂ
ﻳﻮﺟﺐ ﲣﺼﻴﺼﺎﹰ ،ﻓﺈﻧﻪ ﻳﻮﺟﺐ ﲤﺤﻴﺼﺎﹰ .
ﻓﻴﻘﺎﻝﹸ :ﻻ ﺭﻳﺐ ﺃﻧﻪ ﳏﻨﺔﹲ ﻭﺑﻼﺀٌ ﻣﻦ ﺍﷲِ ،ﲟﱰﻟﺔِ ﺍﳌﺮﺽِ ﻭﺍﳍﻢ ﻭﺍﻟﻐﻢ ﻭﺃﻣﺎ ﺃﻧﻪ ﻣﻦ ﻣﻨـﺎﺯِﻝِ
ﺍﻟﻄﺮﻳﻖِ ،ﻓﻼ .
ﻓﻌﻠﻴﻚ ﲜﻠﺐ ﺍﻟﺴﺮﻭﺭِ ﻭﺍﺳﺘﺪﻋﺎﺀِ ﺍﻻﻧﺸﺮﺍﺡِ ،ﻭﺳﺆﺍﻝِ ﺍﷲِ ﺍﳊﻴﺎﺓﹶ ﺍﻟﻄﻴﺒﺔﹶ ﻭﺍﻟﻌﻴﺸﺔﹶ ﺍﻟﺮﺿـﻴﺔ ،
ﻭﺻﻔﺎﺀَ ﺍﳋﺎﻃﺮِ ،ﻭﺭﺣﺎﺑﺔ ﺍﻟﺒﺎﻝِ ،ﻓﺈﺎ ﻧِﻌﻢ ﻋﺎﺟﻠﺔ ،ﺣﱴ ﻗﺎﻝﹶ ﺑﻌﻀﻬﻢ :ﺇﻥﱠ ﰲ ﺍﻟﺪﻧﻴﺎ ﺟﻨﺔﹰ ،ﻣـﻦ
ﱂ ﻳﺪﺧﻠﻬﺎ ﱂ ﻳﺪﺧﻞﹾ ﺟﻨﺔﹶ ﺍﻵﺧﺮﺓِ .
ﻭﺍﷲ ﺍﳌﺴﺆﻭﻝﹸ ﻭﺣﺪﻩ ﺃﻥ ﻳﺸﺮﺡ ﺻﺪﻭﺭﻧﺎ ﺑﻨﻮﺭِ ﺍﻟﻴﻘﲔِ ،ﻭﻳﻬﺪﻱ ﻗﻠﻮﺑﻨﺎ ﻟﺼﺮﺍ ِﻃﻪِ ﺍﳌﺴﺘﻘﻴﻢِ ،
ﻭﺃﻥﹾ ﻳﻨﻘﺬﻧﺎ ﻣﻦ ﺣﻴﺎﺓِ ﺍﻟﻀﻨﻚِ ﻭﺍﻟﻀﻴﻖِ .
ﻭﻗﻔــﺔ
ﻫﻴﺎ ﺘﻒ ﳓﻦ ﻭﺇﻳﺎﻙ ﺬﺍ ﺍﻟﺪﻋﺎﺀِ ﺍﳊﺎﺭ ﺍﻟﺼﺎﺩﻕِ .ﻓﺈﻧﻪ ﻟِﻜﺸﻒِ ﺍﻟﻜﹸﺮﺏِ ﻭﺍﳍﻢ ﻭﺍﳊـﺰﻥِ :
)) ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲُ ﺍﻟﻌﻈﻴﻢ ﺍﳊﻠﻴﻢ ،ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲُ ﺭﺏ ﺍﻟﻌـﺮﺵِ ﺍﻟﻌﻈـﻴﻢِ ،ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲُ ﺭﺏ
ﺍﻟﺴﻤﻮﺍﺕِ ﻭﺭﺏ ﺍﻷﺭﺽِ ﻭﺭﺏ ﺍﻟﻌﺮﺵِ ﺍﻟﻜﺮﱘِ ،ﻳﺎ ﺣﻲ ﻳﺎ ﻗﻴﻮﻡ ﻻ ﺇﻟـﻪ ﺇﻻ ﺃﻧـﺖ ﺑﺮﲪﺘـﻚ
ﺃﺳﺘﻐﻴﺚﹸ (( .
)) ﺍﻟﻠﻬﻢ ﺭﲪﺘﻚ ﺃﺭﺟﻮ ،ﻓﻼ ﺗﻜِﻠﹾﲏ ﺇﱃ ﻧﻔﺴﻲ ﻃﺮﻓﹶﺔﹶ ﻋﻴﻦِ ،ﻭﺃﺻﻠﺢ ﱄ ﺷﺄﱐﹶ ﻛﻠﱠﻪ ،ﻻ
ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ. ((
)) ﺍﺳﺘﻐﻔﺮ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﻭﺃﺗﻮﺏ ﺇﻟﻴﻪ (( .
))ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ ﺳﺒﺤﺎﻧﻚ ﺇﱐ ﻛﻨﺖ ﻣﻦ ﺍﻟﻈﺎﳌﲔ (( .
)) ﺍﻟﻠﻬﻢ ﺇﱐ ﻋﺒﺪﻙ ، ﺍﺑﻦ ﻋﺒﺪِﻙ ،ﺍﺑﻦ ﺃﻣﺘِﻚ ،ﻧﺎﺻﻴﱵ ﺑﻴﺪِﻙ ،ﻣـﺎﺽٍ ﰲﱠ ﺣﻜﻤـﻚ،
ﻋﺪﻝﹲ ﰲﱠ ﻗﻀﺎﺅﻙ ،ﺃﺳﺄﻟﻚ ﺑﻜﻞﱢ ﺍﺳﻢٍ ﻫﻮ ﻟﻚ ﲰﻴﺖ ﺑﻪ ﻧﻔﺴﻚ ،ﺃﻭ ﺃﻧﺰﻟﺘﻪ ﰲ ﻛﺘﺎﺑـﻚ ، ﺃﻭ
ﻋﻠﱠﻤﺘﻪ ﺃﺣﺪﺍﹰ ﻣﻦ ﺧﻠﻘﻚ ،ﺃﻭ ﺍﺳﺘﺄﺛﺮﺕ ﺑﻪ ﰲ ﻋﻠﻢِ ﺍﻟﻐﻴﺐِ ﻋﻨﺪﻙ ، ﺃﻥﹾ ﲡﻌﻞ ﺍﻟﻘﺮﺁﻥ ﺭﺑﻴﻊ ﻗﻠﱯ
،ﻭﻧﻮﺭ ﺻﺪﺭﻱ ،ﻭﺫﻫﺎﺏ ﳘﱢﻲ ،ﻭﺟﻼﺀ ﺣﺰﱐ (( .
)) ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫﹸ ﺑﻚ ﻣﻦ ﺍﳍﻢ ﻭﺍﳊﺰﻥِ ،ﻭﺍﻟﻌﺠﺰ ﻭﺍﻟﻜﹶـﺴﻞِ ،ﻭﺍﻟﺒﺨـﻞِ ﻭﺍﳉﹸـﺒﻦِ ،
ﻭﺿﻠﻊِ ﺍﻟﺪﻳﻦِ ﻭﻏﻠﺒﺔِ ﺍﻟﺮﺟﺎﻝِ (( .
)) ﺣﺴﺒﻨﺎ ﺍﷲُ ﻭﻧﻌﻢ ﺍﻟﻮﻛﻴﻞﹸ (( .
ﺍﺑﺘﺴﻢ
ﺍﻟﻀﺤِﻚ ﺍﳌﻌﺘﺪﻝﹸ ﺑﻠﹾﺴﻢ ﻟﻠﻬﻤﻮﻡِ ﻭﻣﺮﻫﻢ ﻟﻸﺣﺰﺍﻥِ ،ﻭﻟﻪ ﻗﻮﺓﹲ ﻋﺠﻴﺒﺔﹲ ﰲ ﻓـﺮﺡِ ﺍﻟـﺮﻭﺡِ ،
ﻭﺟﺬﻝِ ﺍﻟﻘﻠﹾﺐِ ،ﺣﱴ ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﺭﺩﺍﺀ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ : -ﺇﱐ ﻷﺿﺤﻚ ﺣﱴ ﻳﻜﻮﻥﹶ ﺇﲨﺎﻣـﹰﺎ
ﻟﻘﻠﱯ .ﻭﻛﺎﻥ ﺃﻛﺮﻡ ﺍﻟﻨﺎﺱ rﻳﻀﺤﻚ ﺃﺣﻴﺎﻧﺎﹰ ﺣﱴ ﺗﺒﺪﻭ ﻧﻮﺍﺟﺬﹸﻩ ،ﻭﻫـﺬﺍ ﺿـﺤﻚ ﺍﻟﻌﻘـﻼﺀِ
ﺍﻟﺒﺼﺮﺍﺀِ ﺑﺪﺍﺀِ ﺍﻟﻨﻔﺲِ ﻭﺩﻭﺍﺋِﻬﺎ .
ﻭﺍﳊﻘﻴﻘﺔﹸ ﺍﻟﱵ ﻻ ﺭﻳﺐ ﻓﻴﻬﺎ ﺃﻧﻚ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥﹾ ﺗﱰﻉ ﻣﻦ ﺣﻴﺎﺗِﻚ ﻛﻞﱢ ﺁﺛﺎﺭِ ﺍﳊـﺰﻥِ ،ﻷﻥﱠ
ﺍﳊﻴﺎﺓ َﺧﻠﻘﺖ ﻫﻜﺬﺍ ﴿ ﻟﹶﻘﹶﺪ ﺧ ﹶﻠﻘﹾﻨﺎ ﺍﻟﹾﺈِﻧﺴﺎﻥﹶ ﻓِﻲ ﻛﹶﺒﺪٍ ﴾ ﴿ ،ﺇِﻧﺎ ﺧ ﹶﻠﻘﹾﻨﺎ ﺍﻟﹾﺈِﻧـﺴﺎﻥﹶ ﻣِـﻦ ﻧ ﹾﻄﻔﹶـﺔٍ
ﺃﹶﻣﺸﺎﺝٍ ﻧﺒﺘﻠِﻴﻪِ ﴾ ﴿ ،ﻟِﻴﺒﻠﹸﻮﻛﹸﻢ ﺃﹶﻳﻜﹸﻢ ﺃﹶﺣﺴﻦ ﻋﻤﻼﹰ ﴾ ،ﻭﻟﻜﻦ ﺍﳌﻘﺼﻮﺩ ﺃﻥ ﲣﻔﹼﻒ ﻣﻦ ﺣﺰﻧِـﻚ
ﻭﳘﱢﻚ ﻭﻏﻤﻚ ،ﺃﻣﺎ ﻗﹶﻄﹾﻊ ﺍﳊﹸﺰﻥِ ﺑﺎﻟﻜﻠﻴﺔِ ﻓﻬﺬﺍ ﰲ ﺟﻨﺎﺕِ ﺍﻟﻨﻌﻴﻢِ ؛ ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝﹸ ﺍﳌﻨﻌﻤﻮﻥ ﰲ ﺍﳉﻨﺔ
﴿ :ﺍﻟﹾﺤﻤﺪ ﻟِﻠﱠﻪِ ﺍﻟﱠﺬِﻱ ﺃﹶﺫﹾﻫﺐ ﻋﻨﺎ ﺍﻟﹾﺤﺰﻥﹶ ﴾ .ﻭﻫﺬﺍ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺃﻧﻪ ﱂ ﻳﺬﻫﺐ ﻋﻨﻪ ﺇﻻ ﻫﻨـﺎﻙ،
ﻛﻤﺎ ﺃﻥﱠ ﻛﻞﱠ ﺍﻟﻐِﻞﱢ ﻻ ﻳﺬﻫﺐ ﺇﻻ ﰲ ﺍﳉﻨﺔِ ﴿ ،ﻭﻧﺰ ﻋﻨﺎ ﻣﺎ ﻓِﻲ ﺻﺪﻭﺭِﻫِﻢ ﻣﻦ ﻏِﻞﱟ ﴾ ،ﻓﻤﻦ ﻋﺮ
ﻑ
ﺣﺎﻟﺔﹶ ﺍﻟﺪﻧﻴﺎ ﻭﺻﻔﺘﻬﺎ ،ﻋﺬﹶﺭﻫﺎ ﻋﻠﻰ ﺻﺪﻭﺩِﻫﺎ ﻭﺟﻔﺎﺋِﻬﺎ ﻭﻏﹶﺪﺭِﻫﺎ ،ﻭﻋﻠِﻢ ﺍﻥ ﻫﺬﺍ ﻃﺒﻌﻬﺎ ﻭﺧﻠﹸﻘﹸﻬـﺎ
ﻭﻭﺻﻔﹸﻬﺎ .
ﻓﻜﺄﱠﺎ ﺣﻠﹶﻔﹶﺖ ﻟﻨﺎ ﺃﻥﹾ ﻻ ﺗﻔِـﻲ ﺣﻠﻔﺖ ﻟﻨﺎ ﺃﻥﹾ ﻻ ﲣﻮﻥ ﻋﻬﻮﺩﻧﺎ
ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳊﺎﻝﹸ ﻣﺎ ﻭﺻﻔﹾﻨﺎ ،ﻭﺍﻷﻣﺮ ﻣﺎ ﺫﻛﺮﻧﺎ ،ﻓﺤﺮِﻱ ﺑﺎﻷﺭﻳﺐِ ﺍﻟﻨﺎﺑِﻪِ ﺃﻥﹾ ﻻ ﻳﻌﻴﻨﻬﺎ ﻋﻠـﻰ
ﻧﻔﺴِﻪ ،ﺑﺎﻻﺳﺘﺴﻼﻡِ ﻟﻠﻜﺪﺭِ ﻭﺍﳍﻢ ﻭﺍﻟﻐﻢ ﻭﺍﳊﺰﻥِ ،ﺑﻞ ﻳﺪﺍﻓﻊ ﻫﺬﻩ ﺍﳌﻨﻐﺼﺎﺕِ ﺑﻜﻞﱢ ﻣﺎ ﺃﻭﰐﹶ ﻣـﻦ
ﺨﻴﻞِ ﺗﺮﻫِﺒﻮﻥﹶ ﺑِﻪِ ﻋﺪﻭ ﺍﻟﻠﹼﻪِ ﻭﻋﺪﻭﻛﹸﻢ﴾
ﻗﻮﺓٍ ﴿ ،ﻭﺃﹶ ِﻋﺪﻭﺍﹾ ﻟﹶﻬﻢ ﻣﺎ ﺍﺳﺘ ﹶﻄﻌﺘﻢ ﻣﻦ ﹸﻗﻮﺓٍ ﻭﻣِﻦ ﺭﺑﺎﻁِ ﺍﻟﹾ
﴿ ،ﻓﹶﻤﺎ ﻭﻫﻨﻮﺍﹾ ﻟِﻤﺎ ﺃﹶﺻﺎﺑﻬﻢ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻣﺎ ﺿﻌﻔﹸﻮﺍﹾ ﻭﻣﺎ ﺍﺳﺘﻜﹶﺎﻧﻮﺍﹾ ﴾ .
ﻭﻗﻔـــﺔ
ﻻ ﲢﺰﻥﹾ :ﺇﻥ ﻛﻨﺖ ﻓﻘﲑﺍﹰ ﻓﻐﲑﻙ ﳏﺒﻮﺱ ﰲ ﺩﻳﻦٍ ،ﻭﺇﻥ ﻛﻨﺖ ﻻ ﲤﻠﻚ ﻭﺳـﻴﻠﺔﹶ ﻧﻘﹾـﻞٍ ،
ﻓﺴﻮﺍﻙ ﻣﺒﺘﻮﺭ ﺍﻟﻘﺪﻣﲔ ،ﻭﺇﻥ ﻛﻨﺖ ﺗﺸﻜﻮ ﻣﻦ ﺁﻻﻡٍ ﻓﺎﻵﺧﺮﻭﻥ ﻳﺮﻗﺪﻭﻥ ﻋﻠﻰ ﺍﻷﺳِـﺮﺓ ﺍﻟﺒﻴـﻀﺎﺀِ
ﻭﻣﻨﺬ ﺳﻨﻮﺍﺕٍ ،ﻭﺇﻥ ﻓﻘﺪﺕ ﻭﻟﺪﺍﹰ ﻓﺴﻮﺍﻙ ﻓﻘﺪ ﻋﺪﺩﺍﹰ ﻣﻦ ﺍﻷﻭﻻﺩِ ﰲ ﺣﺎﺩﺙٍ ﻭﺍﺣﺪٍ .
ﻻ ﲢﺰﻥﹾ :ﻷﻧﻚ ﻣﺴﻠﻢ ﺁﻣﻨﺖ ﺑﺎﷲِ ﻭﺑﺮﺳﻠِﻪِ ﻭﻣﻼﺋﻜﺘِﻪِ ﻭﺍﻟﻴﻮﻡِ ﺍﻵﺟِﺮِ ﻭﺑﺎﻟﻘﻀﺎﺀِ ﺧﲑِﻩِ ﻭﺷﺮﻩ
،ﻭﺃﻭﻟﺌﻚ ﻛﻔﺮﻭﺍ ﺑﺎﻟﺮﺏ ﻭﻛﺬﱠﺑﻮﺍ ﺍﻟﺮﺳﻞﹶ ﻭﺍﺧﺘﻠﻔﻮﺍ ﰲ ﺍﻟﻜﺘﺎﺏِ ،ﻭﺟﺤﺪﻭﺍ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ ، ﻭﺃﳊﺪﻭﺍ
ﰲ ﺍﻟﻘﻀﺎﺀِ ﻭﺍﻟﻘﹶﺪﺭِ .
ﻻ ﲢﺰﻥﹾ :ﺇﻥ ﺃﺫﻧﺒﺖ ﻓﺘﺐ ، ﻭﺇﻥ ﺃﺳﺄﺕ ﻓﺎﺳﺘﻐﻔﺮ ، ﻭﺇﻥ ﺃﺧﻄﺄﺕ ﻓﺄﺻـﻠِﺢ ، ﻓﺎﻟﺮﲪـﺔﹸ
ﻭﺍﺳﻌﺔﹲ ،ﻭﺍﻟﺒﺎﺏ ﻣﻔﺘﻮﺡ ، ﻭﺍﻟﻐﻔﺮﺍﻥ ﺟﻢ ، ﻭﺍﻟﺘﻮﺑﺔﹸ ﻣﻘﺒﻮﻟﺔﹲ .
ﻻ ﲢﺰﻥﹾ :ﻷﻧﻚ ﺗﻘﻠﻖ ﺃﻋﺼﺎﺑﻚ ،ﻭﺰ ﻛﻴﺎﻧﻚ ﻭﺗﺘﻌﺐ ﻗﻠﺒﻚ ،ﻭﺗﻘـﺾ ﻣـﻀﺠﻌﻚ ،
ﻭﺗﺴِ ﻬﺮ ﻟﻴﻠﹶﻚ .
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ :
ﺫﹶﺭﻋﺎﹰ ﻭﻋﻨﺪ ﺍﷲِ ﻣﻨـﻬﺎ ﺍﳌﺨـﺮﺝ ﻭﻟﹶﺮﺏ ﻧﺎﺯﻟﺔٍ ﻳﻀﻴﻖ ـﺎ ﺍﻟﻔـﱴ
ﻓﹸﺮِﺟﺖ ﻭﻛﺎﻥﹶ ﻳﻈﻨﻬﺎ ﻻ ﺗﻔـﺮﺝ ﺿﺎﻗﺖ ﻓﻠﻤﺎ ﺍﺳﺘﺤﻜﻤﺖ ﺣﻠﻘﺎﺗﻬﺎ
ﺿﺒﻂﹸ ﺍﻟﻌﻮﺍﻃﻒ
ﺗﺘﺄﺟﺞ ﺍﻟﻌﻮﺍﻃﻒ ﻭﺗﻌﺼﻒ ﺍﳌﺸﺎﻋﺮ ﻋﻨﺪ ﺳﺒﺒﲔ :ﻋﻨﺪ ﺍﻟﻔﺮﺣﺔِ ﺍﻟﻐﺎﻣﺮﺓِ ،ﻭﺍﳌﺼﻴﺒﺔِ ﺍﻟﺪﺍﳘﺔِ ،
ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﺇﱐ ﻧﻬِﻴﺖ ﻋﻦ ﺻﻮﺗﻴﻦ ﺃﲪﻘﻴﻦ ﻓﺎﺟﺮﻳﻦ :ﺻﻮﺕٍ ﻋﻨﺪ ﻧﻌﻤﺔٍ ،ﻭﺻﻮﺕٍ ﻋﻨـﺪ
ﻣﺼﻴﺒﺔٍ (( ﴿ ﻟِﻜﹶﻴﻠﹶﺎ ﺗﺄﹾﺳﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﺎﺗﻜﹸﻢ ﻭﻟﹶﺎ ﺗﻔﹾﺮﺣﻮﺍ ﺑِﻤﺎ ﺁﺗﺎﻛﹸﻢ . ﴾ﻭﻟﺬﻟﻚ ﻗﺎﻝ )) : rﺇﳕﺎ
ﺍﻟﺼﱪِ ﻋﻨﺪ ﺍﻟﺼﺪﻣِﺔ ﺍﻷﻭﱃ (( .ﻓﻤﻦِ ﻣﻠﹶﻚ ﻣﺸﺎﻋﺮﻩ ﻋﻨﺪ ﺍﳊﺪﺙ ﺍﳉﺎﰒ ﻭﻋﻨﺪ ﺍﻟﻔﺮﺡ ﺍﻟﻐـﺎﻣﺮِ ،
ﺍﺳﺘﺤﻖ ﻣﺮﺗﺒﺔﹶ ﺍﻟﺜﺒﺎﺕِ ﻭﻣﱰﻟﺔﹶ ﺍﻟﺮﺳﻮﺥِ ،ﻭﻧﺎﻝﹶ ﺳﻌﺎﺩﺓ ﺍﻟﺮﺍﺣﺔِ ،ﻭﻟﺬﹶﺓﹶ ﺍﻻﻧﺘﺼﺎﺭِ ﻋﻠﻰ ﺍﻟﻨﻔﺲِ ،ﻭﺍﷲُ
ﻭﻻ ﺃﺿﻴﻖ ﺑﻪ ﺫﺭﻋﺎﹰ ﺇﺫﺍ ﻭﻗﻌـﺎ ﻻ ﳝﻸُ ﺍﳍﻮﻝﹸ ﻗﻠﱯ ﻗﺒﻞ ﻭﻗﻌﺘِـﻪِ
ﺃﺣﺴﻦ ﺇﱃ ﺍﻟﻨﺎﺱ
ﻓﺈﻥﱠ ﺍﻹﺣﺴﺎﻥﹶ ﻋﻠﻰ ﺍﻟﻨﺎﺱِ ﻃﺮﻳﻖ ﻭﺍﺳﻌﺔﹲ ﻣﻦ ﻃﺮﻕِ ﺍﻟﺴﻌﺎﺩﺓِ .ﻭﰲ ﺣﺪﻳﺚٍ ﺻﺤﻴﺢ )) :ﺇﻥﱠ
ﺍﷲ ﻳﻘﻮﻝﹸ ﻟﻌﺒﺪﻩِ ﻭﻫﻮ ﳛﺎﺳﺒﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔِ :ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﺟﻌﺖ ﻭﱂ ﺗﻄﻌﻤﲏ .ﻗـﺎﻝ :ﻛﻴـﻒ
ﺃﻃﻌﻤﻚ ﻭﺃﻧﺖ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ؟! ﻗﺎﻝ :ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥﱠ ﻋﺒﺪﻱ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥٍ ﺟﺎﻉ ﻓﻤﺎ ﺃﻃﻌﻤﺘﻪ
،ﺃﻣﺎ ﺇﻧﻚ ﻟﻮ ﺃﻃﻌﻤﺘﻪ ﻭﺟﺪﺕ ﺫﻟﻚ ﻋﻨﺪﻱ .ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﻇﻤﺌﺖ ﻓﻠﻢ ﺗﺴﻘﲏ .ﻗﺎﻝ :ﻛﻴﻒ
ﺃﺳﻘﻴﻚ ﻭﺃﻧﺖ ﺭﺏ ﺍﻟﻌﺎﳌﲔ !ﻗﺎﻝ :ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥﱠ ﻋﺒﺪﻱ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥٍ ﻇﻤِﺊﹶ ﻓﻤﺎ ﺃﺳـﻘﻴﺘﻪ ،
ﺃﻣﺎ ﺇﻧﻚ ﻟﻮ ﺃﺳﻘﻴﺘﻪ ﻭﺟﺪﺕ ﺫﻟﻚ ﻋﻨﺪﻱ .ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ،ﻣﺮﺿﺖ ﻓﻠﻢ ﺗﻌﺪﱐ .ﻗﺎﻝ :ﻛﻴـﻒ
ﺃﻋﻮﺩﻙ ﻭﺃﻧﺖ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ؟! ﻗﺎﻝ :ﺃﻣﺎ ﻋﻠﻤﺖ ﺃﻥﱠ ﻋﺒﺪﻱ ﻓﻼﻥ ﺍﺑﻦ ﻓﻼﻥٍ ﻣﺮﺽ ﻓﻤﺎ ﻋﺪﺗﻪ،
ﺃﻣﺎ ﺇﻧﻚ ﻟﻮ ﻋﺪﺗﻪ ﻭﺟﺪﺗﲏ ﻋﻨﺪﻩ ؟! (( .
ﻫﻨﺎ ﻟﻔﺘﺔﹲ ﻭﻫﻲ ﻭﺟﺪﺗﲏ ﻋﻨﺪﻩ ، ﻭﱂ ﻳﻘﻞﹾ ﻛﺎﻟﺴﺎﺑﻘﺘﲔ :ﻭﺟﺪﺗﻪ ﻋﻨـﺪﻱ ؛ ﻷﻥﱠ ﺍﷲ ﻋﻨـﺪ
ﺍﳌﻨﻜﺴِﺮﺓ ﻗﻠﻮﺑﻬﻢ ،ﻛﺎﳌﺮﻳﺾ .ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﰲ ﻛﻞﱢ ﻛﺒﺪٍ ﺭﻃﺒﺔٍ ﺃﺟﺮ . (( ﻭﺍﻋﻠﻢ ﺃﻥﱠ ﺃﺩﺧﻞ
ﺍﻣﺮﺃﺓﹰ ﺑﻐِﻴﺎﹰ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﺍﳉﻨﺔ ،ﻷﺎ ﺳﻘﺖ ﻛﻠﺒﺎﹰ ﻋﻠﻰ ﻇﻤﺄ .ﻓﻜﻴﻒ ﲟﻦ ﺃﻃﻌﻢ ﻭﺳﻘﻰ ،ﻭﺭﻓﻊ
ﺍﻟﻀﺎﺋﻘﺔ ﻭﻛﺸﻒ ﺍﻟﻜﹸﺮﺑﺔﹶ ؟!
ﻭﻗﺪ ﺻﺢ ﻋﻨﻪ r ﺃﻧﻪ ﻗﺎﻝ )) :ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻓﻀﻞﹸ ﺯﺍﺩٍ ﻓﻠﻴﻌﺪ ﺑﻪِ ﻋﻠﻰ ﻣـﻦ ﻻ ﺯﺍﺩ ﻟـﻪ،
ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﻓﻀﻞﹸ ﻇﻬﺮٍ ﻓﻠﻴﻌﺪ ﺑﻪِ ﻋﻠﻰ ﻣﻦ ﻻ ﻇﻬﺮ ﻟﻪ . (( ﺃﻱ ﻟﻴﺲ ﻟﻪ ﻣﺮﻛﻮﺏ.
ﻭﻗﺪ ﻗﺎﻝ ﺣﺎﰎﹲ ﰲ ﺃﺑﻴﺎﺕٍ ﻟﻪ ﲨﻴﻠﺔٍ ،ﻭﻫﻮ ﻳﻮﺻِﻲ ﺧﺎﺩﻣﻪ ﺃﻥﹾ ﻳﻠﺘﻤﺲ ﺿﻴﻔﺎﹰ ﻳﻘﻮﻝﹸ
ﺇﺫﺍ ﺃﺗﻰ ﺿـﻴﻒ ﻓﺄﻧـﺖ ﺣـﺮ ﺃﻭﻗﺪ ﻓـﺈﻥﱠ ﺍﻟﻠﻴـﻞ ﻟﻴـﻞﹲ ﻗـﺮ
ﻭﻳﻘﻮﻝ ﻻﻣﺮﺃﺗﻪ :
ﺃﻛﻴﻼﹰ ﻓﺈﱐ ﻟﺴﺖ ﺁﻛﻠﹸﻪ ﻭﺣﺪﻱ ﺇﺫﺍ ﻣﺎ ﺻﻨﻌﺖِ ﺍﻟﺰﺍﺩ ﻓﺎﻟﺘﻤﺴﻲ ﻟﻪ
ﻭﻗﺎﻝ ﺃﻳﻀﺎﹰ :
ﻭﻳﺒﻘﻰ ﻣﻦ ﺍﳌﺎﻝِ ﺍﻷﺣﺎﺩﻳﺚﹸ ﻭﺍﻟـﺬﱢﻛﹾﺮ ـﺢـﺎﺩٍ ﻭﺭﺍﺋـ
ـﺎﻝ ﻏـ ـﺎﻭﻱ ﺇﻥﱠ ﺍﳌـ
ﺃﻣـ
ﺇﺫﺍ ﺣﺸﺮﺟﺖ ﻳﻮﻣﺎﹰ ﻭﺿﺎﻕ ﺎ ﺍﻟﺼﺪﺭ ﺃﻣﺎﻭﻱ ﻣﺎ ﻳﻐﲏ ﺍﻟﺜـﺮﺍﺀُ ﻋـﻦِ ﺍﻟﻔـﱴ
ﻳﻘﻮﻝﹸ ﺃﺣﺪ ﻋﻠﻤﺎﺀِ ﺍﻟﻌﺼﺮِ :ﺇﻥﱠ ﻋﻠﻰ ﺃﻫﻞِ ﺍﳊﺴﺎﺳﻴﺔِ ﺍﳌﺮﻫﻔﺔ ﻣـﻦ ﺍﻟﻨﻘـﺪِ ﺃﻥﹾ ﻳـﺴﻜﺒﻮﺍ ﰲ
ﺃﻋﺼﺎﺑِﻬﻢ ﻣﻘﺎﺩﻳﺮ ﻣﻦ ﺍﻟﱪﻭﺩِ ﺃﻣﺎﻡ ﺍﻟﻨﻘﺪِ ﺍﻟﻈﺎﱂِ ﺍﳉﺎﺋﺮِ .
ﻭﻗﺎﻟﻮﺍ » :ﷲِ ﺩﻭ ﺍﳊﺴﺪِ ﻣﺎ ﺃﻋﺪﻟﹶﻪ ، ﺑﺪﺃ ﺑﺼﺎﺣﺒِﻪِ ﻓﻘﺘﻠﻪ. «
ﻭﻗﺎﻝ ﺍﳌﺘﻨﱯ :
ﻣﺎ ﻓﺎﺗﻪ ﻭﻓﻀﻮﻝﹸ ﺍﻟﻌﻴﺶِ ﺃﺷـﻐﺎﻝﹸ ﺫِﻛﹾﺮ ﺍﻟﻔﱴ ﻋﻤﺮﻩ ﺍﻟﺜﺎﱐ ﻭﺣﺎﺟﺘﻪ
ﻓﺘﺨﺎﺀُ ﺗﻨﻔِﺮ ﻣِﻦ ﺻﻔﲑِ ﺍﻟـﺼﺎﻓ ِﺮ ﺃﺳﺪ ﻋﻠﻲ ﻭﰲ ﺍﳊﺮﻭﺏِ ﻧﻌﺎﻣـ ﹲﺔ
ﺃﻡ ﻛﺎﻥ ﻗﻠﺒﻚ ﰲ ﺟﻨﺎﺣﻲ ﻃﺎﺋﺮِ ﻫﻼﹼ ﺑﺮﺯﺕ ﺇﱃ ﻏﺰﺍﻟﺔﹶ ﰲ ﺍﻟﻮﻏﻰ
ﻭﻗﺎﻝ ﺍﷲُ ﺗﻌﺎﱃ ﻋﺰ ﻭﺟﻞﱠ ﴿ :ﻗﹸﻞﹾ ﻫﻞﹾ ﺗﺮﺑﺼﻮﻥﹶ ﺑِﻨﺎ ﺇِﻻﱠ ﺇِﺣﺪﻯ ﺍﻟﹾﺤﺴﻨﻴﻴﻦِ ﻭﻧﺤﻦ ﻧﺘﺮﺑﺺ
ﺑِﻜﹸﻢ ﺃﹶﻥ ﻳﺼِﻴﺒﻜﹸﻢ ﺍﻟﻠﹼﻪ ﺑِﻌﺬﹶﺍﺏٍ ﻣﻦ ﻋِﻨﺪِﻩِ ﺃﹶﻭ ﺑِﺄﹶﻳﺪِﻳﻨﺎ ﻓﹶﺘﺮﺑﺼﻮﺍﹾ ﺇِﻧﺎ ﻣﻌﻜﹸﻢ ﻣﺘﺮﺑﺼﻮﻥﹶ ﴾ .
ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﴿ :ﻭﻣﺎ ﻛﹶﺎﻥﹶ ﻟِﻨﻔﹾﺲٍ ﺃﹶﻥﹾ ﺗﻤﻮﺕ ﺇِﻻﱠ ﺑِﺈِﺫﹾﻥِ ﺍﷲ ﻛِﺘﺎﺑﺎﹰ ﻣﺆﺟﻼﹰ ﻭﻣـﻦ ﻳـﺮِﺩ
ﺛﹶﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻧﺆﺗِﻪِ ﻣِﻨﻬﺎ ﻭﻣﻦ ﻳﺮِﺩ ﺛﹶﻮﺍﺏ ﺍﻵ ِﺧﺮﺓِ ﻧﺆﺗِﻪِ ﻣِﻨﻬﺎ ﻭﺳﻨﺠﺰِﻱ ﺍﻟﺸﺎﻛِﺮِﻳﻦ. ﴾
ﺇﻱ ﻭﺍﷲ ،ﻓﺈﺫﺍ ﺟﺎﺀ ﺃﺟﻠﹸﻬﻢ ﻻ ﻳﺴﺘﺄﺧﺮﻭﻥ ﻋﻨﻪ ﺳﺎﻋﺔﹰ ﻭﻻ ﻳﺴﺘﻘﺪﻣﻮﻥ .
ﻗﺎﻝ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :
ﻳﻮﻡ ﻻ ﻗﹸـﺪﺭ ﺃﻡ ﻳـﻮﻡ ﻗﹸـﺪِ ﺭ ﺃﻱ ﻳﻮﻣﻲ ﻣِـﻦ ﺍﳌـﻮﺕِ ﺍﻓـﺮ
ﻭﻣِﻦ ﺍﳌﻘﺪﻭﺭِ ﻻ ﻳﻨﺠﻮ ﺍﳊﹶـﺬِﺭ ﻳــﻮﻡ ﻻ ﻗﹸــﺪﺭ ﻻ ﺃﺭﻫﺒــﻪ
ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮٍ ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ :ﺍﻃﻠﺒﻮﺍ ﺍﳌﻮﺕ ﺗﻮﻫﺐ ﻟﻜﻢ ﺍﳊﻴﺎﺓﹸ .
ﻭﻗﻔــﺔ
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻥﱠ ﺍﷲ ﻳﺪﺍﻓﻊ ﻋﻨﻚ ،ﻭﺍﳌﻼﺋﻜﺔﹸ ﺗﺴﺘﻐﻔﺮ ﻟﻚ ،ﻭﺍﳌﺆﻣﻨﻮﻥ ﻳﺸﺮﻛﻮﻧﻚ ﰲ ﺩﻋﺎﺋِﻬﻢ
ﻛﻞﱠ ﺻﻼﺓٍ ،ﻭﺍﻟﻨﱯ r ﻳﺸﻔﻊ ، ﻭﺍﻟﻘﺮﺁﻥﹸ ﻳِﻌﺪﻙ ﻭﻋﺪﺍﹰ ﺣﺴﻨﺎﹰ ،ﻭﻓﻮﻕ ﻫﺬﺍ ﺭﲪﺔﹸ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ .
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻥﱠ ﺍﳊﺴﻨﺔ ﺑﻌﺸﺮ ﺃﻣﺜﺎﻟِﻬﺎ ﺇﱃ ﺳﺒﻌﻤﺎﺋﺔِ ﺿِﻌﻒٍ ﺇﱃ ﺃﺿﻌﺎﻑٍ ﻛﺜﲑﺓٍ ،ﻭﺍﻟـﺴﻴﺌﺔﹸ
ﲟﺜﻠﻬﺎ ﺇﻻ ﺃﻥﹾ ﻳﻌﻔﻮ ﺭﺑﻚ ﻭﻳﺘﺠﺎﻭﺯ ،ﻓﻜﻢ ﷲِ ﻣِﻦ ﻛﺮﻡٍ ﻣﺎ ﺳﻤﻊ ﻣﺜﻠﻪ ! ﻭﻣﻦ ﺟﻮﺩٍ ﻻ ﻳﻘﺎﺭﺑﻪ ﺟﻮﺩ!
ﻻ ﲢﺰﻥﹾ :ﻓﺄﻧﺖ ﻣﻦ ﺭﻭﺍﺩِ ﺍﻟﺘﻮﺣﻴﺪِ ﻭﺣﻤﻠﺔِ ﺍﳌﻠﱠﺔِ ﻭﺃﻫﻞِ ﺍﻟﻘﺒﻠﺔِ ،ﻭﻋﻨﺪﻙ ﺃﺻـﻞﹸ ﺣـﺐ ﺍﷲِ
ﻭﺣﺐ ﺭﺳﻮﻟﻪ ، rﻭﺗﻨﺪﻡ ﺇﺫﺍ ﺃﺫﻧﺒﺖ ،ﻭﺗﻔﺮﺡ ﺇﺫﺍ ﺃﺣﺴﻨﺖ ،ﻓﻌﻨﺪﻙ ﺧﲑ ﻭﺃﻧﺖ ﻻ ﺗﺪﺭﻱ .
ﻻ ﲢﺰﻥﹾ :ﻓﺄﻧﺖ ﻋﻠﻰ ﺧﲑٍ ﰲ ﺿﺮﺍﺋِﻚ ﻭﺳﺮﺍﺋِﻚ ،ﻭﻏﻨﺎﻙ ﻭﻓﻘﺮِﻙ ،ﻭﺷﺪﺗِﻚ ﻭﺭﺧﺎﺋِﻚ ،
)) ﻋﺠﺒﺎﹰ ﻷﻣﺮِ ﺍﳌﺆﻣﻦِ ،ﺇﻥﱠ ﺃﻣﺮﻩ ﻛﻠﱠﻪ ﻟﻪ ﺧﲑ ، ﻭﻟﻴﺲ ﺫﻟﻚ ﺇﻻ ﻟﻠﻤﺆﻣﻦِ ،ﻥﹾ ﺃﺻـﺎﺑﺘﻪ ﺳـﺮﺍﺀَ
ﻓﺸﻜﺮ ﻛﺎﻥ ﺧﲑﺍﹰ ﻟﻪ ،ﻭﺇﻥﹾ ﺃﺻﺎﺑﺘﻪ ﺿﺮﺍﺀُ ﻓﺼﱪ ﻓﻜﺎﻥ ﺧﲑﺍﹰ ﻟﻪ (( .
ﻭﰲ ﺣﺪﻳﺚ ﺻﺤﻴﺢ )) :ﻻ ﺃﺣﺪ ﺃﺻﱪ ﻋﻠﻰ ﺃﺫﻯ ﲰِﻌﻪ ﻣﻦ ﺍﷲِ :ﺇﻢ ﻳﺰﻋﻤﻮﻥ ﺃﻥﱠ ﻟـﻪ
ﻭﻟﺪﺍﹰ ﻭﺻﺎﺣﺒﺔﹰ ،ﻭﺇﻧﻪ ﻳﻌﺎﻓﻴﻬﻢ ﻭﻳﺮﺯﻗﹸﻬﻢ (( .ﻭﻗﺎﻝ )) : rﺭﺣِﻢ ﺍﷲُ ﻣﻮﺳﻰ ،ﺍﺑﺘﻠﻲ ﺑﺎﻛﺜﺮ ﻣﻦ
ﻫﺬﺍ ﻓﺼﱪ. ((
ﻭﻗﺎﻝ )) : rﻣﻦ ﻳﺘﺼﺒﺮ ﻳﺼﺒﺮﻩ ﺍﷲُ (( .
ﺟﻬﺪ ﺍﻟﻨﻔﻮﺱِ ﻭﺃﻟﻘـﻮﺍ ﺩﻭﻧـﻪ ﺩﺑﺒﺖ ﻟﻠﻤﺠﺪِ ﻭﺍﻟﺴﺎﻋﻮﻥ ﻗـﺪ
ﻭﻋﺎﻧﻖ ﺍﺪ ﻣﻦ ﺃﻭﰱ ﻭﻣﻦ ﺻﱪﺍ ﻭﻛﺎﺑﺪﻭﺍ ﺍﺪ ﺣﱴ ﻣﻞﱠ ﺃﻛﺜﺮﻫﻢ
ﻟﻦ ﺗﺒﻠﻎ ﺍﺪ ﺣﱴ ﺗﻠﹾﻌﻖ ﺍﻟﺼﺒِﺮﺍ ﻻ ﲢﺴﺐِ ﺍﺪ ﲤﺮﺍﹰ ﺃﻧﺖ ﺁﻛﻠﹸـﻪ
ﺇﻥ ﺍﳌﻌﺎﱄ ﻻ ﺗﻨﺎﻝﹸ ﺑﺎﻷﺣﻼﻡِ ،ﻭﻻ ﺑﺎﻟﺮﺅﻳﺎ ﰲ ﺍﳌﻨﺎﻡِ ،ﻭﺇﻧﻤﺎ ﺑﺎﳊﺰﻡِ ﻭﺍﻟﻌﺰﻡِ .
ﻗﺎﻟﻮﺍ :ﻛﻞﱡ ﻣﻦ ﺃﺣﺐ ﺍﻟﻌﺰﻟﺔ ﻓﻬﻲ ﻋِﺰ ﻟﻪ . ﻭﻟﻚ ﺃﻥ ﺗﺮﺍﺟﻊ ﻛﺘﺎﺏ )) ﺍﻟﻌﺰﻟﺔِ(( ﻟﻠﺨﻄﱠﺎﰊ .
ﻓﻮﺍﺋﺪ ﺍﻟﺸﺪﺍﺋﺪ
ﻓﺈﻥﱠ ﺍﻟﺸﺪﺍﺋﺪ ﺗﻘﻮﻱ ﺍﻟﻘﻠﺐ ،ﻭﲤﺤﻮ ﺍﻟﺬﻧﺐ ،ﻭﺗﻘﺼِﻢ ﺍﻟﻌﺠﺐ ، ﻭﺗﻨﺴﻒ ﺍﻟﻜِﺒﺮ ، ﻭﻫـﻲ
ﺫﻭﺑﺎﻥﹲ ﻟﻠﻐﻔﻠﺔِ ،ﻭﺇﺷﻌﺎﻝﹲ ﻟﻠﺘﺬﻛﱡﺮِ ،ﻭﺟﻠﹾﺐ ﻋﻄﻒِ ﺍﳌﺨﻠﻮﻗﲔ ،ﻭﺩﻋﺎﺀٌ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ،ﻭﺧﻀﻮ
ﻉ
ﻟﻠﺠﱪﻭﺕِ ،ﻭﺍﺳﺘﺴﻼﻡ ﻟﻠﻮﺍﺣﺪ ﺍﻟﻘﻬﺎﺭِ ،ﻭﺯﺟﺮ ﺣﺎﺿﺮ ، ﻭﻧﺬﻳﺮ ﻣﻘـﺪﻡ ، ﻭﺇﺣﻴـﺎﺀٌ ﻟﻠـﺬﻛﺮِ ،
ﻭﺗﻀﺮﻉ ﺑﺎﻟﺼﱪِ ،ﻭﺍﺣﺘﺴﺎﺏ ﻟﻠﻐﺼﺺِ ،ﻭﻴﺌﺔﹲ ﻟﻠﻘﺪﻭﻡِ ﻋﻠﻰ ﺍﳌﻮﱃ ،ﻭﺇﺯﻋﺎﺝ ﻋﻦ ﺍﻟﺮﻛﻮﻥِ ﻋﻠﻰ
ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺮﺿﺎ ﺎ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺇﻟﻴﻬﺎ ،ﻭﻣﺎ ﺧﻔﻲ ﻣﻦ ﺍﻟﻠﻄﻒِ ﺃﻋﻈﻢ ، ﻭﻣﺎ ﺳﺘِﺮ ﻣﻦ ﺍﻟﺬﻧﺐِ ﺃﻛﱪ،
ﻭﻣﺎ ﻋﻔﻲ ﻣﻦ ﺍﳋﻄﺄ ﺃﺟﻞﱡ .
ﻭﻗﻔـﺔﹲ
ﻻ ﲢﺰﻥﹾ :ﻷﻥﱠ ﺍﳊﺰﻥ ﻳﻀﻌﻔﹸﻚ ﰲ ﺍﻟﻌﺒﺎﺩﺓِ ،ﻭﻳﻌﻄﱢﻠﻚ ﻋﻦ ﺍﳉﻬﺎﺩِ ،ﻭﻳﻮﺭﺛﹸﻚ ﺍﻹﺣﺒﺎﻁ ،
ﻭﻳﺪﻋﻮﻙ ﺇﱃ ﺳﻮﺀ ﺍﻟﻈﻦ ، ﻭﻳﻮﻗﻌﻚ ﰲ ﺍﻟﺘﺸﺎﺅﻡِ .
ﻻ ﲢﺰﻥﹾ :ﻓﺈﻥﱠ ﺍﳊﺰﻥ ﻭﺍﻟﻘﻠﻖ ﺃﺳﺎﺱ ﺍﻷﻣﺮﺍﺽِ ﺍﻟﻨﻔﺴﻴﺔِ ،ﻭﻣﺼﺪﺭ ﺍﻵﻻﻡِ ﺍﻟﻌﺼﻴﺒﺔِ ،ﻭﻣﺎﺩﺓﹸ
ﺍﻻﻴﺎﺭِ ﻭﺍﻟﻮﺳﻮﺍﺱِ ﻭﺍﻻﺿﻄﺮﺍﺏِ .
ﻻ ﲢﺰﻥﹾ :ﻭﻣﻌﻚ ﺍﻟﻘﺮﺁﻥﹸ ،ﻭﺍﻟﺬﻛﺮ ، ﻭﺍﻟﺪﻋﺎﺀُ ،ﻭﺍﻟﺼﻼﺓﹸ ،ﻭﺍﻟﺼﺪﻗﺔﹸ ،ﻭﻓﻌﻞﹸ ﺍﳌﻌﺮﻭﻑِ ،
ﻭﺍﻟﻌﻤﻞﹸ ﺍﻟﻨﺎﻓﻊ ﺍﳌﺜ ِﻤﺮ.
ﻻ ﲢﺰﻥﹾ :ﻭﻻ ﺗﺴﺘﺴﻠﻢ ﻟﻠﺤﺰﻥ ﻋﻦ ﻃﺮﻳﻖِ ﺍﻟﻔﺮﺍﻍِ ﻭﺍﻟﻌﻄﺎﻟﺔِ ،ﺻﻞﱢ ..ﺳﺒﺢ ﺍﻗﺮﺃﹾ ..ﺍﻛﺘﺐ
..ﺍﻋﻤﻞﹾ ..ﺍﺳﺘﻘﺒﻞﹾ ..ﺯﺭ .. ﺗﺄﻣﻞﹾ .
ﺍﻟﹾﻤﻌﺘـﺪِﻳﻦ﴾ ﴿ ﺍﺩﻋﻮﻧِﻲ ﺃﹶﺳﺘﺠِﺐ ﻟﹶﻜﹸﻢ ﴿ ﴾ ﺍﺩﻋﻮﺍﹾ ﺭﺑﻜﹸﻢ ﺗﻀﺮﻋﺎﹰ ﻭ ﺧﻔﹾﻴﺔﹰ ﺇِﻧﻪ ﻻﹶ ﻳﺤِﺐ
﴿ﻓﹶﺎﺩﻋﻮﺍ ﺍﻟﻠﱠﻪ ﻣﺨﻠِﺼِﲔ ﻟﹶﻪ ﺍﻟﺪﻳﻦ ﴿ ﴾ ﻗﹸﻞِ ﺍﺩﻋﻮﺍﹾ ﺍﻟﻠﹼﻪ ﺃﹶﻭِ ﺍﺩﻋﻮﺍﹾ ﺍﻟﺮﺣﻤـﻦ ﺃﹶﻳﺎﹰ ﻣﺎ ﺗﺪﻋﻮﺍﹾ ﻓﹶﻠﹶـﻪ
ﺍﻷَﺳﻤﺎﺀ ﺍﻟﹾﺤﺴﻨﻰ ﴾ .
ﻗﻮﺍﻋﺪ ﰲ ﺍﻟﺴﻌﺎﺩﺓ
.١ﺍﻋﻠﻢ ﺃﻧﻚ ﺇﺫﺍ ﱂ ﺗﻌِﺶ ﰲ ﺣﺪﻭﺩِ ﻳﻮﻣِﻚ ﺗﺸﺘﺖ ﺫﻫﻨﻚ ،ﻭﺍﺿـﻄﺮﺑﺖ ﻋﻠﻴـﻚ ﺃﻣـﻮﺭﻙ ،
ﻭﻛﺜﺮﺕ ﳘﻮﻣﻚ ﻭﻏﻤﻮﻣﻚ ،ﻭﻫﺬﺍ ﻣﻌﲎ )) :ﺇﺫﺍ ﺃﺻﺒﺤﺖ ﻓـﻼ ﺗﻨﺘﻈـﺮِ ﺍﳌـﺴﺎﺀ ،ﻭﺇﺫﺍ
ﺃﻣﺴﻴﺖ ﻓﻼ ﺗﻨﺘﻈﺮِ ﺍﻟﺼﺒﺎﺡ (( .
.٢ﺍﻧﺲ ﺍﳌﺎﺿﻲ ﲟﺎ ﻓﻴﻪ ،ﻓﺎﻻﻫﺘﻤﺎﻡ ﲟﺎ ﻣﻀﻰ ﻭﺍﻧﺘﻬﻰ ﺣﻤﻖ ﻭﺟﻨﻮﻥﹲ .
.٣ﻻ ﺗﺸﺘﻐﻞﹾ ﺑﺎﳌﺴﺘﻘﺒﻞِ ،ﻓﻬﻮ ﰲ ﻋﺎﱂِ ﺍﻟﻐﻴﺐِ ،ﻭﺩﻉِ ﺍﻟﺘﻔﻜﺮ ﻓﻴﻪ ﺣﱴ ﻳﺄﰐ .
.٤ﻻ ﺘﺰ ﻣﻦ ﺍﻟﻨﻘﺪِ ،ﻭﺍﺛﺒﺖ ، ﻭﺍﻋﻠﻢ ﺃﻥﱠ ﺍﻟﻨﻘﺪ ﻳﺴﺎﻭﻱ ﻗﻴﻤﺘﻚ.
.٥ﺍﻹﳝﺎﻥﹸ ﺑﺎﷲِ ،ﻭﺍﻟﻌﻤﻞﹸ ﺍﻟﺼﺎﱀﹸ ﻫﻮ ﺍﳊﻴﺎﺓﹸ ﺍﻟﻄﻴﺒﺔﹸ ﺍﻟﺴﻌﻴﺪﺓﹸ .
.٦ﻣﻦ ﺃﺭﺍﺩ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﳍﺪﻭﺀ ﻭﺍﻟﺮﺍﺣﺔﹶ ،ﻓﻌﻠﻴﻪ ﺑﺬﻛﺮِ ﺍﷲِ ﺗﻌﺎﱃ .
ﺇﻥﱠ ﺍﻟﺼﱪ ﺃﺭﻓﻖ ﻣﻦ ﺍﳉﺰﻉِ ،ﻭﺇﻥﱠ ﺍﻟﺘﺤﻤﻞ ﺃﺷﺮﻑ ﻣﻦ ﺍﳋﻮﺭِ ،ﻭﺇﻥ ﺍﻟﺬﻱ ﻻ ﻳﺼﱪ ﺍﺧﺘﻴﺎﺭﺍﹰ
ﺳﻮﻑ ﻳﺼﱪ ﺍﺿﻄﺮﺍﺭﺍﹰ .
ﻭﻗﺎﻝ ﺍﳌﺘﻨﱯ :
ﻓﺆﺍﺩﻱ ﰲ ﻏﺸﺎﺀٍ ﻣـﻦ ﻧﺒـﺎ ِﻝ ﺭﻣﺎﱐ ﺍﻟﺪﻫﺮ ﺑـﺎﻷﺭﺯﺍﺀِ ﺣـﱴ
ﺗﻜﺴﺮﺕِ ﺍﻟﻨﺼﺎﻝﹸ ﻋﻠﻰ ﺍﻟﻨﺼﺎﻝِ ﻓﺼﺮﺕ ﺇﺫﺍ ﺃﺻـﺎﺑﺘﲏ ﺳـﻬﺎﻡ
ﻷﱐ ﻣﺎ ﺍﻧﺘﻔﻌﺖ ﺑـﺄﻥﹾ ﺃﹸﺑـﺎﱄ ـﺎ
ـﺎﱄ ﺑﺎﻟﺮﺯﺍﻳـ
ـﺸﺖ ﻭﻻ ﺃﹸﺑـ
ﻓﻌـ
ﺇﻥ ﺍﻟﻜﻮﺥ ﺍﳋﺸﱯ ، ﻭﺧﻴﻤﺔﹶ ﺍﻟﺸﻌﺮِ ،ﻭﺧﺒﺰ ﺍﻟﺸﻌﲑِ ،ﺃﻋﺰ ﻭﺃﺷﺮﻑ – ﻣﻊ ﺣﻔـﻆِ ﻣـﺎﺀِ
ﺍﻟﻮﺟﻪِ ﻭﻛﺮﺍﻣﺔِ ﺍﻟﻌِﺮﺽِ ﻭﺻﻮﻥﹶ ﺍﻟﻨﻔﺲِ – ﻣﻦ ﻗﹶﺼﺮٍ ﻣﻨﻴﻒٍ ﻭﺣﺪﻳﻘﺔٍ ﻏﻨﺎﺀَ ﻣﻊ ﺍﻟﺘﻌﻜﲑِ ﻭﺍﻟﻜﹶﺪﺭِ .
ﺍﶈﻨﺔﹸ ﻛﺎﳌﺮﺽ ،ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺯﻣﻦ ﺣﱴ ﻳﺰﻭﻝ ،ﻭﻣﻦ ﺍﺳـﺘﻌﺠﻞ ﰲ ﺯﻭﺍﻟـﻪِ ﺃﻭﺷـﻚ ﺃﻥ
ﻳﺘﻀﺎﻋﻒ ﻭﻳﺴﺘﻔﺤﻞ ،ﻓﻜﺬﻟﻚ ﺍﳌﺼﻴﺒﺔﹸ ﻭﺍﳌِﺤﻨﺔﹸ ﻻﺑﺪ ﳍﺎ ﻣﻦ ﻭﻗﺖٍ ،ﺣـﱴ ﺗـﺰﻭﻝ ﺁﺛﺎﺭﻫـﺎ ،
ﻭﻭﺍﺟﺐ ﺍﳌﺒﺘﻠﻲ :ﺍﻟﺼﱪ ﻭﺍﻧﺘﻈﺎﺭ ﺍﻟﻔﺮﺝِ ﻭﻣﺪﺍﻭﻣﺔﹸ ﺍﻟﺪﻋﺎﺀِ .
ﻭﻗﻔـــﺔ
﴿ ﻭﻻﹶ ﺗﻴﺄﹶﺳﻮﺍﹾ ﻣِﻦ ﺭﻭﺡِ ﺍﻟﻠﹼﻪِ ﺇِﻧﻪ ﻻﹶ ﻳﻴﺄﹶﺱ ﻣِﻦ ﺭﻭﺡِ ﺍﻟﻠﹼﻪِ ﺇِﻻﱠ ﺍﻟﹾﻘﹶﻮﻡ ﺍﻟﹾﻜﹶﺎﻓِﺮﻭﻥﹶ ﴾ ﴿ .ﻭﻣﻦ
ﻳﻘﹾﻨﻂﹸ ﻣِﻦ ﺭﺣﻤﺔِ ﺭﺑﻪِ ﺇِﻻﱠ ﺍﻟﻀﺂﻟﱡﻮﻥﹶ ﴾ ﴿ .ﺇِﻥﱠ ﺭﺣﻤﺖ ﺍﻟﻠﹼﻪِ ﻗﹶﺮِﻳﺐ ﻣﻦ ﺍﻟﹾﻤﺤـﺴِﻨِﲔ ﴿ . ﴾ ﻟﹶـﺎ
ﺗﺪﺭِﻱ ﻟﹶﻌﻞﱠ ﺍﻟﻠﱠﻪ ﻳﺤﺪِﺙﹸ ﺑﻌﺪ ﺫﹶﻟِﻚ ﺃﹶﻣﺮﺍﹰ ﴾ ﴿ .ﻭﻋﺴﻰ ﺃﹶﻥ ﺗﻜﹾﺮﻫﻮﺍﹾ ﺷﻴﺌﺎﹰ ﻭﻫـﻮ ﺧﻴـﺮ ﻟﱠﻜﹸـﻢ
﴾ ﴿ .ﺍﻟﻠﱠﻪ ﻟﹶﻄِﻴﻒ ﺑِﻌِﺒﺎﺩِﻩِ ﴾ ﻭﻋﺴﻰ ﺃﹶﻥ ﺗﺤِﺒﻮﺍﹾ ﺷﻴﺌﺎﹰ ﻭﻫﻮ ﺷﺮ ﻟﱠﻜﹸﻢ ﻭﺍﻟﻠﹼﻪ ﻳﻌﻠﹶﻢ ﻭﺃﹶﻧﺘﻢ ﻻﹶ ﺗﻌﻠﹶﻤﻮﻥﹶ
﴿ .ﻭﺭﺣﻤﺘِﻲ ﻭﺳِﻌﺖ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﴾ ﴿ .ﻻﹶ ﺗﺤﺰﻥﹾ ﺇِﻥﱠ ﺍﻟﻠﹼﻪ ﻣﻌﻨﺎ ﴾ ﴿ .ﺇِﺫﹾ ﺗـﺴﺘﻐِﻴﺜﹸﻮﻥﹶ ﺭﺑﻜﹸـﻢ
ﺭﺣﻤﺘـﻪ. ﴾ ﻓﹶﺎﺳﺘﺠﺎﺏ ﻟﹶﻜﹸﻢ ﴿ . ﴾ ﻭﻫﻮ ﺍﻟﱠﺬِﻱ ﻳﻨﺰﻝﹸ ﺍﻟﹾ ﻐﻴﺚﹶ ﻣِﻦ ﺑﻌﺪِ ﻣـﺎ ﹶﻗﻨﻄﹸـﻮﺍ ﻭﻳﻨـﺸﺮ
﴿ﻭﻳﺪﻋﻮﻧﻨﺎ ﺭﻏﹶﺒﺎﹰ ﻭﺭﻫﺒﺎﹰ ﻭﻛﹶﺎﻧﻮﺍ ﻟﹶﻨﺎ ﺧﺎﺷِﻌِﲔ. ﴾
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ـﺎﳌﺰﺍﺝِـﻬﺎ ﺑـ ـﺮﺽ ﻣﻨـ ﺇﺫﺍ ﱂ ﺗـ ﻣﱴ ﺗﺼﻔﹸﻮ ﻟﻚ ﺍﻟـﺪﻧﻴﺎ ﲞـﲑٍ
ﻭﳐﺮﺟﻪ ﻣﻦ ﺍﻟﺒﺤـﺮِ ﺍﻷُﺟـﺎﺝِ ﺃﱂ ﺗﺮ ﺟﻮﻫﺮ ﺍﻟـﺪﻧﻴﺎ ﺍﳌـﺼﻔﱠﻰ
ﺟﺮﺕ ﲟﺴﺮﺓٍ ﻟـﻚ ﻭﺍﺑﺘـﻬﺎﺝِ ﻭﺭﺏ ﻣﺨﻴﻔﺔٍ ﻓﺠـﺄﺕ ﺑِﻬـﻮﻝٍ
ﻭﺭﺏ ﺇﻗﺎﻣﺔٍ ﺑﻌـﺪ ﺍﻋﻮِﺟـﺎﺝِ ـﺎﻉٍ
ـﻼﻣﺔٍ ﺑﻌـﺪ ﺍﻣﺘﻨـ
ﻭﺭﺏ ﺳـ
ﻗﺎﻝ ﺗﻌﺎﱃ ﴿:ﻭﺇِﺫﹶﺍ ﻣﺮﻭﺍ ﺑِﺎﻟﻠﱠﻐﻮِ ﻣﺮﻭﺍ ﻛِﺮﺍﻣﺎﹰ ﴾ .ﻭﻗـﺎﻝ ﺗﻌـﺎﱃ ﴿ :ﻭﺇِﺫﹶﺍ ﺧـﺎﻃﹶﺒﻬﻢ
ﺍﻟﹾﺠﺎﻫِﻠﹸﻮﻥﹶ ﻗﹶﺎﻟﹸﻮﺍ ﺳﻠﹶﺎﻣﺎﹰ ﴾ .
ﻗﺎﻝ ﻛﻮﻧﻔﻮﺷﻴﻮﺱ » :ﺇﻥﱠ ﺍﻟﺮﺟﻞ ﺍﻟﻐﺎﺿﺐ ﳝﺘﻠﺊ ﺩﺍﺋﻤﺎﹰ ﺳ ﻤﺎﹰ « .
ﻭﰲ ﺍﳊﺪﻳﺚِ )) :ﻻ ﺗﻐﻀﺐ ، ﻻ ﺗﻐﻀﺐ ، ﻻ ﺗﻐﻀﺐ. ((
ﻭﻓﻴﻪ )) :ﺍﻟﻐﻀﺐ ﲨﺮﺓﹲ ﻣﻦ ﺍﻟﻨﺎﺭ (( .
ﺇﻥﱠ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺼﺮﻉ ﺍﻟﻌﺒﺪ ﻋﻨﺪ ﺛﻼﺙٍ :ﺍﻟﻐﻀﺐِ ،ﻭﺍﻟﺸﻬﻮﺓِ ،ﻭﺍﻟﻐﻔﹾﻠﹶﺔِ .
ﺇﻧﻚ ﺧﻠﻘﺖ ﲟﻮﺍﻫﺐ ﳏﺪﺩﺓٍ ﻟﺘﻮﺩﻱ ﻋﻤﻼﹰ ﳏﺪﺩﺍﹰ ،ﻭﻛﻤﺎ ﻗﺎﻟﻮﺍ :ﺍﻗﺮﺃ ﻧﻔﺴﻚ ، ﻭﺍﻋـﺮﻑ
ﻣﺎﺫﺍ ﺗﻘﺪﻡ.
ﻗﺎﻝ ﺃﻣﺮﺳﻮﻥﹸ ﰲ ﻣﻘﺎﻟﺘِﻪِ ﺣﻮﻝ » ﺍﻻﻋﺘﻤﺎﺩِ ﻋﻠﻰ ﺍﻟﻨﻔﺲِ « » :ﺳﻴﺄﰐ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳـﺼ ﹸﻞ
ﻓﻴﻪ ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥِ ﺇﱃ ﺍﻹﳝﺎﻥِ ﺑﺄﻥﱠ ﺍﳊﹶﺴﺪ ﻫﻮ ﺍﳉﹶﻬﻞﹸ ،ﻭﺍﻟﺘﻘﻠﻴﺪ ﻫﻮ ﺍﻻﻧﺘﺤﺎﺭ ، ﻭﺃﻥ ﻳﻌﺘـﱪ ﻧﻔـﺴﻪ
ﻛﻤﺎ ﻫﻲ ﻣﻬﻤﺎ ﺗﻜﻦِ ﺍﻟﻈﺮﻭﻑ ؛ ﻷﻥﱠ ﺫﺍﻙ ﻫﻮ ﻧﺼﻴﺒﻪ .ﻭﺃﻧﻪ ﺭﻏﻢ ﺍﻣﺘﻼﺀِ ﺍﻟﻜﻮﻥ ﺑﺎﻷﺷﻴﺎﺀِ ﺍﻟﺼﺎﳊﺔِ
،ﻟﻦ ﳛﺼﻞ ﻋﻠﻰ ﺣﺒﺔِ ﺫﹸﺭﺓٍ ﺇﻻ ﺑﻌﺪ ﺯﺭﺍﻋﺔِ ﻭﺭﻋﺎﻳﺔِ ﺍﻷﺭﺽِ ﺍﳌﻌﻄﺎﺓِ ﻟﻪ ، ﻓﺎﻟﻘﻮﻯ ﺍﻟﻜﺎﻣﻨﺔﹸ ﰲ ﺩﺍﺧﻠِﻪِ
،ﻫﻲ ﺟﺪﻳﺪﺓﹲ ﰲ ﺍﻟﻄﺒﻴﻌﺔِ ،ﻭﻻ ﺃﺣﺪ ﻳﻌﺮﻑ ﻣﺪﻯ ﻗﺪﺭﺗِﻪ ،ﺣﱴ ﻫﻮ ﻻ ﻳﻌﺮﻑ ، ﺣﱴ ﳚﺮﺏ « .
﴿ ﻭﻗﹸﻞِ ﺍﻋﻤﻠﹸﻮﺍﹾ ﻓﹶﺴﻴﺮﻯ ﺍﻟﻠﹼﻪ ﻋﻤﻠﹶﻜﹸﻢ ﻭﺭﺳﻮﻟﹸﻪ ﻭﺍﻟﹾﻤ ﺆﻣِﻨﻮﻥﹶ ﴾ .
ﻭﻗﻔــﺔ
ﻫﺬﻩ ﺁﻳﺎﺕ ﺗﻘﻮﻱ ﻣﻦ ﺭﺟﺎﺋِﻚ ،ﻭﺗﺸﺪ ﻋﻀﺪﻙ ،ﻭﲢﺴﻦ ﻇﻨﻚ ﺑﺮﻳﻚ .
﴿ ﻗﹸﻞﹾ ﻳﺎ ِﻋﺒﺎﺩِﻱ ﺍﻟﱠﺬِﻳﻦ ﺃﹶﺳﺮﻓﹸﻮﺍ ﻋﻠﹶﻰ ﺃﹶﻧﻔﹸﺴِﻬِﻢ ﻟﹶﺎ ﺗﻘﹾﻨﻄﹸﻮﺍ ﻣِﻦ ﺭﺣﻤﺔِ ﺍﻟﻠﱠﻪِ ﺇِﻥﱠ ﺍﻟﻠﱠـﻪ ﻳ ﻐﻔِـﺮ
ﺍﻟﺬﱡﻧﻮﺏ ﺟﻤِﻴﻌﺎﹰ ﺇِﻧﻪ ﻫﻮ ﺍﻟﹾﻐﻔﹸﻮﺭ ﺍﻟﺮﺣِﻴﻢ. ﴾
ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺍﳉﺮﺍﺡِ :ﻣﺮﺽ ﺃﺑﻮ ﻳﻮﺳﻒ ﻓﺄﺗﻴﺘﻪ ﺃﻋﻮﺩﻩ ،ﻓﻮﺟﺪﺗﻪ ﻣﻐﻤﻰ ﻋﻠﻴﻪِ ،ﻓﻠﻤـﺎ
ﺃﻓﺎﻕ ﻗﺎﻝ ﱄ :ﻣﺎ ﺗﻘﻮﻝﹸ ﰲ ﻣﺴﺄﻟﺔٍ ؟ ﻗﻠﺖ : ﰲ ﻣﺜﻞِ ﻫﺬﻩ ﺍﳊﺎﻝِ ؟! ﻗﺎﻝ :ﻻ ﺑﺄﺱ ﻧﺪﺭﺱ ﺑـﺬﻟﻚ
ﻟﻌﻠﱠﻪ ﻳﻨﺠﻮ ﺑﻪ ﻧﺎﺝٍ .
ﰒ ﻗﺎﻝ :ﻳﺎ ﺇﺑﺮﺍﻫﻴﻢ ، ﺃﻳﻤﺎ ﺃﻓﻀﻞﹸ ﰲ ﺭﻣﻲ ﺍﳉﻤﺎﺭِ :ﺃﻥ ﻳﺮﻣﻴﻬﺎ ﺍﻟﺮﺟﻞﹸ ﻣﺎﺷﻴﺎﹰ ﺃﻭ ﺭﺍﻛﺒـﺎﹰ ؟
ﻗﻠﺖ : ﺭﺍﻛﺒﺎﹰ .ﻗﺎﻝ :ﺃﺧﻄﺄﺕ .ﻗﻠﺖ : ﻣﺎﺷﻴﺎﹰ .ﻗﺎﻝ :ﺃﺧﻄﺄﺕ .ﻗﻠﺖ : ﺃﻳﻬﻤﺎ ﺃﻓﻀﻞﹸ ؟ ﻗﺎﻝ :
ﻣﺎ ﻛﺎﻥ ﻳﻮﻗﻒ ﻋﻨﺪﻩ ﻓﺎﻷﻓﻀﻞﹸ ﺃﻥﹾ ﻳﺮﻣﻴﻪ ﻣﺎﺷﻴﺎﹰ ،ﻭﺃﻣﺎ ﻣﺎ ﻛﺎﻥ ﻻ ﻳﻮﻗﻒ ﻋﻨـﺪﻩ ،ﻓﺎﻷﻓـﻀﻞﹸ ﺃﻥ
ﻳﺮﻣﻴﻪ ﺭﺍﻛﺒﺎﹰ ،ﰒ ﻗﻤﺖ ﻣﻦ ﻋﻨﺪﻩِ ﻓﻤﺎ ﺑﻠﻐﺖ ﺑﺎﺏ ﺩﺍﺭِﻩِ ﺣﱴ ﲰﻌﺖ ﺍﻟﺼﺮﺍﺥ ﻋﻠﻴﻪ ﻭﺇﺫﺍ ﻫـﻮ ﻗـﺪ
ﻣﺎﺕ .ﺭﲪﺔﹸ ﺍﷲ ﻋﻠﻴﻪ .
ﻗﺎﻝ ﺍﺣﺪ ﺍﻟﻜﹸﺘﺎﺏِ ﺍﳌﻌﺎﺻﺮﻳﻦ :ﻫﻜﺬﺍ ﻛﺎﻧﻮﺍ !! ﺍﳌﻮﺕ ﺟﺎﰒﹲ ﻋﻠﻰ ﺭﺃﺱِ ﺃﺣـﺪِﻫِﻢ ﺑﻜﹸﺮﺑِـﻪِ
ﻭﻏﹸﺼﺼِﻪِ ،ﻭﺍﳊﺸﺮﺟﺔﹸ ﺗﺸﺘﺪ ﰲ ﻧﻔﺴِﻪِ ﻭﺻﺪﺭِﻩِ ،ﻭﺍﻷﻏﻤﺎﺀُ ﻭﺍﻟﻐﺸﻴﺎﻥﹸ ﳏﻴﻂﹲ ﺑﻪِ ،ﻓﺈﺫﺍ ﺻـﺤﺎ ﺃﻭ
ﺃﻓﺎﻕ ﻣﻦ ﻏﺸﻴﺘِﻪِ ﳊﻈﺎﺕٍ ،ﺗﺴﺎﺀﻝ ﻋﻦ ﺑﻌﺾِ ﻣﺴﺎﺋﻞِ ﺍﻟﻌﻠﻢِ ﺍﻟﻔﺮﻋﻴﺔِ ﺃﻭ ﺍﳌﻨﺪﻭﺑـﺔِ ،ﻟﻴﺘﻌﻠﱠﻤﻬـﺎ ﺃﻭ
ﻟﻴﻌﻠﱢﻤﻬﺎ ،ﻭﻫﻮ ﰲ ﺗﻠﻚ ﺍﳊﺎﻝِ ﺍﻟﱵ ﺃﺧﺬ ﻓﻴﻬﺎ ﺍﳌﻮﺕ ﻣﻨﻪ ﺍﻷﻧﻔﺎﺱ ﻭﺍﻟﺘﻼﺑﻴﺐ .
ﻭﻳﻄﻴﺶ ﻓﻴـﻪ ﺍﻟﻨﺎﺑِـﻪ ﺍﻟﺒﻴﻄـﺎﺭ ﰲ ﻣﻮﻗﻒٍ ﻧﺴﻲ ﺍﳊﻠﻴﻢ ﺳـﺪﺍﺩﻩ
ﻭﻗﻔـــﺔﹲ
ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲُ :ﺃﻱ ﻻ ﻣﻌﺒﻮﺩ ﲝﻖ ﺇﻻ ﺍﷲُ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ،ﻟﺘﻔﺮﺩِﻩِ ﺑـﺼﻔﺎﺕِ ﺍﻷﻟﻮﻫﻴـﺔِ ،
ﻭﻫﻲ ﺻﻔﺎﺕ ﺍﻟﻜﻤﺎﻝِ .
ﺭﻭﺡ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔِ ﻭﺳﺮﻫﺎ :ﺇﻓﺮﺍﺩ ﺍﻟﺮﺏ – ﺟﻞﱠ ﺛﻨﺎﺅﻩ ﻭﺗﻘﺪﺳﺖ ﺃﲰﺎﺅﻩ ،ﻭﺗﺒﺎﺭﻙ ﺍﲰـﻪ ،
ﻭﺗﻌﺎﱃ ﺟﺪﻩ ،ﻭﻻ ﺇﻟﻪ ﻏﲑﻩ – ﺑﺎﶈﺒﺔِ ﻭﺍﻹﺟﻼﻝِ ﻭﺍﻟﺘﻌﻈﻴﻢِ ،ﻭﺍﳋﻮﻑِ ﻭﺍﻟﺮﺟﺎﺀِ ،ﻭﺗﻮﺍﺑﻊِ ﺫﻟﻚ ﻣﻦ
ﺍﻟﺘﻮﻛﹼﻞِ ﻭﺍﻹﻧﺎﺑﺔِ ﻭﺍﻟﺮﻏﺒﺔِ ﻭﺍﻟﺮﻫﺒﺔِ ،ﻓﻼ ﻳﺤﺐ ﺳﻮﺍﻩ ، ﻭﻛﻞﱡ ﻣﺎ ﻳﺤﺐ ﻏﲑﻩ ﻓﺈﳕﺎ ﻳﺤﺐ ﺗﺒﻌﺎﹰ ﶈﺒﺘِـﻪ
،ﻭﻛﻮﻧِﻪ ﻭﺳﻴﻠﺔﹰ ﺇﱃ ﺯﻳﺎﺩﺓِ ﳏﺒﺘِﻪ ،ﻭﻻ ﻳﺨﺎﻑ ﺳﻮﺍﻩ ﻭﻻ ﻳﺮﺟﻰ ﺳﻮﺍﻩ ، ﻭﻻ ﻳﺘﻮﻛﱠـﻞ ﺇﻻ ﻋﻠﻴـﻪِ ،
ﲰﻪِ ،ﻭﻻ ﻳﻨﺬﺭ ﺇﻻ ﻟﻪ ، ﻭﻻ ﻳﺘﺎﺏ ﺇﻻ
ﻭﻻ ﻳﺮﻏﺐ ﺇﻻ ﺇﻟﻴﻪِ ،ﻭﻻ ﻳﺮﻫﺐ ﺇﻻ ﻣﻨﻪ ، ﻭﻻ ﻳﺤﻠﻒ ﺇﻻ ﺑﺎ ِ
ﺇﻟﻴﻪِ ،ﻭﻻ ﻳﻄﺎﻉ ﺇﻻ ﺃﻣﺮﻩ ،ﻭﻻ ﻳﺘﺤﺴﺐ ﺇﻻ ﺑﻪِ ،ﻭﻻ ﻳﺴﺘﻐﺎﺙﹸ ﰲ ﺍﻟﺸﺪﺍﺋﺪِ ﺇﻻ ﺑﻪ ،ﻭﻻ ﻳﻠﺘﺠـﺄ
ﲰﻪِ ،ﻭﳚﺘﻤﻊ ﺫﻟﻚ ﰲ ﺣﺮﻑٍ ﻭﺍﺣﺪٍ ،ﻭﻫـﻮ :
ﺇﻻ ﺇﻟﻴﻪِ ،ﻭﻻ ﻳﺴﺠﺪ ﺇﻻ ﻟﻪ ، ﻭﻻ ﻳﺬﺑﺢ ﺇﻻ ﻟﻪ ﻭﺑﺎ ِ
ﺃﻥﹾ ﻻ ﻳﻌﺒﺪ ﺇﻻ ﺇﻳﺎﻩ ﲜﻤﻴﻊِ ﺃﻧﻮﺍﻉِ ﺍﻟﻌﺒﺎﺩﺓِ .
ﻣﻌﺎﻗﻮﻥ ﻣﺘﻔﻮﻗﻮﻥ
ﰲ ﻣﻠﺤﻖِ ﻋﻜﺎﻅٍ ﺍﻟﻌﺪﺩ ١٠٢٦٢ ﰲ ١٤١٥ / ٤ / ٧ﻫـ ،ﻣﻘﺎﺑﻠﺔﹲ ﻣﻊ ﻛﻔﻴﻒ ﻳﺪﻋﻰ :
ﳏﻤﻮﺩ ﺑﻦ ﳏﻤﺪٍ ﺍﳌﺪﱐﱠ ،ﺩﺭﺱ ﻛﺘﺐ ﺍﻷﺩﺏِ ﺑﻌﻴﻮﻥِ ﺍﻵﺧﺮﻳﻦ ،ﻭﲰﻊ ﻛﺘﺐ ﺍﻟﺘـﺎﺭﻳﺦِ ﻭﺍـﻼﺕِ
ﻭﺍﻟﺪﻭﺭﻳﺎﺕِ ﻭﺍﻟﺼﺤﻒ ،ﻭﺭﲟﺎ ﻗﺮﺃ ﺑﺎﻟﺴﻤﺎﻉِ ﻋﻠﻰ ﺃﺣﺪِ ﺃﺻﺪﻗﺎﺋِﻪ ﺣﱴ ﺍﻟﺜﺎﻟﺜﺔِ ﺻﺒﺎﺣﺎﹰ ﺣﱴ ﺻـﺎﺭ
ﻣﺮﺟﻌﺎﹰ ﰲ ﺍﻷﺩﺏ ﻭﺍﻟﻄﱡﺮﻑِ ﻭﺍﻷﺧﺒﺎﺭ .
ﻛﺘﺐ ﻣﺼﻄﻔﻰ ﺃﻣﲔ ﰲ ﺯﺍﻭﻳﺔِ ) ﻓﻜﺮﺓ ( ﰲ ﺍﻟﺸﺮﻕِ ﺍﻷﻭﺳﻂِ ﻛﻼﻣﺎﹰ ،ﻣﻨﻪ :ﺍﺻﱪ ﻋﻠـﻰ
ﻛﻴﺪ ﺍﻟﻜﺎﺋﺪﻳﻦ ،ﻭﻇﻠﻢِ ﺍﻟﻈﺎﳌﲔ ،ﻭﺳﻄﻮﺓِ ﺍﳉﺒﺎﺑﺮﺓِ ،ﻓﺈﻥﱠ ﺍﻟﺴﻮﻁ ﺳﻮﻑ ﻳﺴﻘﻂﹸ ،ﻭﺍﻟﻘﻴﺪ ﺳﻮﻑ
ﻳﻨﻜﺴﺮ ، ﻭﺍﶈﺒﻮﺱ ﺳﻮﻑ ﳜﺮﺝ ، ﻭﺍﻟﻈﻼﻡ ﺳﻮﻑ ﻳﻨﻘﺸﻊ ، ﻟﻜﻦ ﻋﻠﻴﻚ ﺃﻥ ﺗﺼﱪ ﻭﺗﻨﺘﻈﺮ .
ﺫﺭﻋﺎﹰ ﻭﻋِﻨﺪ ﺍﷲ ﻣﻨﻬﺎ ﺍﳌﺨـﺮﺝ ﻭﻟﹶﺮﺏ ﻧﺎﺯﻟﺔٍ ﻳﻀﻴﻖ ﺎ ﺍﻟﻔـﱴ
ﻗﺮﺃﺕ ﺳِﲑ ﺍﻟﺼﺤﺎﺑﺔ – ﺭﺿﻮﺍﻥﹸ ﺍﷲِ ﻋﻠﻴﻬﻢ ، -ﻓﻮﺟﺪﺕ ﰲ ﺣﻴﺎﺗِﻬﻢ ﲬﺲ ﻣﺴﺎﺋﻞ ﲤﻴﺰﻫﻢ
ﻋﻦ ﻏﲑِﻫﻢ:
ﺍﻷﻭﱃ :ﺍﻟﻴﺴﺮ ﰲ ﺣﻴﺎﺗِﻬِﻢ ، ﻭﺍﻟﺴﻬﻮﻟﺔﹸ ﻭﻋﺪﻡ ﺍﻟﺘﻜﻠﱡﻒ ،ﻭﺃﺧﺬ ﺍﻷﻣﻮﺭ ﺑﺒﺴﺎﻃﺔ ،ﻭﺗـﺮﻙ
ﺍﻟﺘﻨﻄﻊ ﻭﺍﻟﺘﻌﻤﻖ ﻭﺍﻟﺘﺸﺪﻳﺪ ﴿ :ﻭﻧﻴﺴﺮﻙ ﻟِ ﹾﻠﻴﺴﺮﻯ ﴾ .
ﺍﻟﺜﺎﻧﻴﺔﹶ :ﺃﻥ ﻋِﻠﹾﻤﻬﻢ ﻏﺰﻳﺮ ﻣﺒﺎﺭﻙ ﻣﺘﺼﻞﹲ ﺑﺎﻟﻌﻤﻞِ ،ﻻ ﻓﻀﻮﻝﹶ ﻓﻴﻪ ﻭﻻ ﺣﻮﺍﺷﻲ ،ﻭﻻ ﻛﺜﺮﺓ
ﻛﻼﻡٍ ،ﻭﻻ ﺭﻏﻮﺓ ﺃﻭ ﺗﻌﻘﻴﺪ ﴿ :ﺇِﻧﻤﺎ ﻳﺨﺸﻰ ﺍﻟﻠﱠﻪ ﻣِﻦِ ﻋﺒﺎﺩِﻩِ ﺍﻟﹾﻌ ﹶﻠﻤﺎﺀ ﴾ .
ﺍﻟﺜﺎﻟﺜﺔﹶ :ﺃﻥﱠ ﺃﻋﻤﺎﻝ ﺍﻟﻘﻠﻮﺏِ ﻟﺪﻳﻬﻢ ﺃﻋﻈﻢ ﻣﻦ ﺃﻋﻤﺎﻝِ ﺍﻷﺑﺪﺍﻥِ ،ﻓﻌﻨﺪﻫﻢ ﺍﻹﺧﻼﺹ ﻭﺍﻹﻧﺎﺑ ﹸﺔ
ﻭﺍﻟﺘﻮﻛﻞﹸ ﻭﺍﶈﺒﺔﹸ ﻭﺍﻟﺮﻏﺒﺔﹸ ﻭﺍﻟﺮﻫﺒﺔﹸ ﻭﺍﳋﺸﻴﺔﹸ ﻭﳓﻮﻫﺎ ،ﺑﻴﻨﻤﺎ ﺃﻣﻮﺭﻫﻢ ﻣﻴـﺴﺮﺓﹲ ﰲ ﻧﻮﺍﻓـﻞِ ﺍﻟـﺼﻼﺓِ
ﻭﺍﻟﺼﻴﺎﻡِ ،ﺣﱴ ﺇﻥ ﺑﻌﺾ ﺍﻟﺘﺎﺑﻌﲔ ﺃﻛﺜﺮ ﺍﺟﺘﻬﺎﺩﺍﹰ ﻣﻨﻬﻢ ﰲ ﺍﻟﻨﻮﺍﻓﻞِ ﺍﻟﻈﺎﻫﺮﺓِ ﴿ :ﻓﹶﻌﻠِﻢ ﻣـﺎ ﻓِـﻲ
ﻗﹸﻠﹸﻮﺑِﻬِﻢ. ﴾
ﺍﻟﺮﺍﺑﻌﺔ :ﺗﻘﻠﱡﻠﻬﻢ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺘﺎﻋِﻬﺎ ،ﻭﲣﻔﱡﻔﹸﻬﻢ ﻣﻨـﻬﺎ ،ﻭﺍﻹﻋـﺮﺍﺽ ﻋـﻦ ﺎﺭﺟﻬـﺎ
ﻭﺯﺧﺎﺭﻓِﻬﺎ ،ﳑﺎ ﺃﻛﺴﺒﻬﻢ ﺭﺍﺣﺔﹰ ﻭﺳﻌﺎﺩﺓﹰ ﻭﻃﻤﺄﻧﻴﻨﺔﹰ ﻭﺳﻜﻴﻨﺔﹰ ﴿ :ﻭﻣﻦ ﺃﹶﺭﺍﺩ ﺍﻵ ِﺧﺮﺓﹶ ﻭﺳﻌﻰ ﻟﹶﻬـﺎ
ﺳﻌﻴﻬﺎ ﻭﻫﻮ ﻣﺆﻣِﻦ. ﴾
ﺍﳋﺎﻣﺴﺔ :ﺗﻐﻠﻴﺐ ﺍﳉﻬﺎﺩِ ﻋﻠﻰ ﻏﲑِﻩ ﻣﻦ ﺍﻷﻋﻤﺎﻝِ ﺍﻟﺼﺎﳊﺔِ ،ﺣﱴ ﺻﺎﺭ ﺳِﻤﺔﹰ ﳍﻢ ، ﻭﻣﻌﻠﻤﹰﺎ
ﻭﺷﻌﺎﺭﺍﹰ .ﻭﺑﺎﳉﻬﺎﺩِ ﻗﻀﻮﺍ ﻋﻠﻰ ﳘﻮﻣِﻬﻢ ﻭﻏﻤﻮﻣِﻬﻢ ﻭﺃﺣﺰﺍﻧِﻬﻢ ، ﻷﻥﱠ ﻓﻴﻪ ﺫﻛﺮﺍﹰ ﻭﻋﻤـﻼﹰ ﻭﺑـﺬﻻﹰ
ﻭﺣﺮﻛﺔﹰ .
ﻓﺎﺎﻫﺪ ﰲ ﺳﺒﻴﻞ ﺍﷲِ ﻣﻦ ﺃﺳﻌﺪِ ﺍﻟﻨﺎﺱِ ﺣﺎﻻﹰ ،ﻭﺃﺷـﺮﺣِﻬﻢ ﺻـﺪﺭﺍﹰ ﻭﺃﻃﻴﺒـﻬِﻢ ﻧﻔـﺴﺎﹰ :
﴿ﻭﺍﻟﱠﺬِﻳﻦ ﺟﺎﻫﺪﻭﺍ ﻓِﻴﻨﺎ ﻟﹶﻨﻬﺪِﻳﻨﻬﻢ ﺳﺒ ﹶﻠﻨﺎ ﻭﺇِﻥﱠ ﺍﻟﻠﱠﻪ ﻟﹶﻤﻊ ﺍﻟﹾﻤﺤﺴِﻨِﲔ. ﴾
ﻭﻗﻔـــﺔﹲ
ﻋﻦ ﺃﲰﺎﺀ ﺑﻨﺖِ ﻋﻤﻴﺲٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻬﺎ – ﻗﺎﻟﺖ : ﻗﺎﻝ ﱄ ﺭﺳﻮﻝﹸ ﺍﷲ : r
)) ﺃﻻ ﺃﹸﻋﻠﱢﻤﻚِ ﻛﻠﻤﺎﺕٍ ﺗﻘﻮﻟِﻴﻨﻬﻦ ﻋﻨﺪ ﺍﻟﻜﺮﺏِ .ﺃﻭ ﰲ ﺍﻟﻜﺮﺏِ .؟ :ﺍﷲُ ﺍﷲُ ﺭﺑـﻲ ﻻ
ﺃﹸﺷﺮﻙ ﺑﻪ ﺷﻴﺌﺎﹰ (( .
ﻭﰲ ﻟﻔﻆٍ )) :ﻣﻦ ﺃﺻﺎﺑﻪ ﻫﻢ ﺃﻭ ﻏﻢ ﺃﻭ ﺳﻘﻢ ﺃﻭ ﺷِﺪﺓﹲ ،ﻓﻘﺎﻝ :ﺍﷲُ ﺭﰊ ،ﻻ ﺷﺮﻳﻚ ﻟﻪ
.ﻛﹸﺸِﻒ ﺫﻟﻚ ﻋﻨﻪ (( .
» ﻫﻨﺎﻙ ﺃﻣﻮﺭ ﻣﻈﻠﻤﺔﹲ ﺗﻮﺭِﺩ ﻋﻠﻰ ﺍﻟﻘﻠﺐِ ﺳﺤﺎﺋﺐ ﻣﺘﺮﺍﻛﻤﺎﺕٍ ﻣﻈﻠﻤﺔﹰ ،ﻓﺈﺫﺍ ﻓﺮ ﺇﱃ ﺭﺑـﻪِ ،
ﻭﺳﻠﹼﻢ ﺃﻣﺮﻩ ﺇﻟﻴﻪِ ،ﻭﺃﻟﻘﻰ ﻧﻔﺴﻪ ﺑﲔ ﻳﺪﻳﻪِ ﻣِﻦ ﻏﲑِ ﺷﺮِﻛﺔِ ﺃﺣﺪٍ ﻣﻦ ﺍﳋﻠﻖِ ،ﻛﺸﻒ ﻋﻨـﻪ ﺫﻟـﻚ ،
ﻓﺄﻣﺎ ﻣﻦ ﻗﺎﻝ ﺫﻟﻚ ﺑﻘﻠﺐٍ ﻏﺎﻓﻞٍ ﻻﻩٍ ،ﻓﻬﻴﻬﺎﺕ « .
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﲟﺎ ﻓﻘﺪﻧﺎﻩ ﻣِﻦ ﻣﺎﻝٍ ﻭﻣِﻦ ﻧﺸِ
ﺐ ﻭﻣﺎ ﻧﺒﺎﱄ ﺇﺫﺍ ﺃﺭﻭﺍﺣﻨﺎ ﺳـﻠِﻤﺖ
ﺇﺫﺍ ﺍﻟﻨﻔﻮﺱ ﻭﻗﺎﻫﺎ ﺍﷲُ ﻣِﻦ ﻋﻄﹶﺐِ ﻓﺎﳌﺎﻝﹸ ﻣﻜﺘﺴﺐ ﻭﺍﻟﻌِﺰ ﻣﺮﲡـﻊ
ﻣﻦ ﺧﺎﻑ ﺣﺎﺳﺪﺍﹰ
.١ﺍﳌﻌﻮﺫﺍﺕ ﻣﻊ ﺍﻷﺫﻛﺎﺭِ ﻭﺍﻟﺪﻋﺎﺀِ ﻋﻤﻮﻣﺎﹰ ﴿ :ﻭﻣِﻦ ﺷﺮ ﺣﺎﺳِﺪٍ ﺇِﺫﹶﺍ ﺣﺴﺪ. ﴾
.٢ﻛِﺘﻤﺎﻥﹸ ﺃﻣﺮِﻙ ﻋﻦِ ﺍﳊﺎﺳِﺪِ ﴿ :ﻻﹶ ﺗﺪﺧﻠﹸﻮﺍﹾ ﻣِﻦ ﺑﺎﺏٍ ﻭﺍﺣِﺪٍ ﻭﺍﺩﺧﻠﹸﻮﺍﹾ ﻣِﻦ ﺃﹶﺑـﻮﺍﺏٍ
ﻣﺘﻔﹶﺮﻗﹶﺔٍ ﴾ .
.٣ﺍﻻﺑﺘﻌﺎﺩ ﻋﻨﻪ ﴿ :ﻭﺇِﻥﹾ ﻟﱠﻢ ﺗ ﺆﻣِﻨﻮﺍ ﻟِﻲ ﻓﹶﺎ ﻋﺘﺰِﻟﹸﻮﻥِ ﴾ .
ﻭﻳﺴﺎﻕ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞٍ ﺇﱃ ﺍﳊﺒﺲِ ،ﻭﻳﺠﻠﺪ ﺟﻠﺪﺍﹰ ﺭﻫﻴﺒﺎﹰ ،ﻭﻳﺸﺮﻑ ﻋﻠﻰ ﺍﳌـﻮﺕِ ،ﻓـﻼ
ﻳﺘﺤﺮﻙ ﻣﻌﻪ ﺃﺣﺪ.
ﻭﻳﺆﺧﺬﹸ ﺍﺑﻦ ﺗﻴﻤﻴﺔ ﻣﺄﺳﻮﺭﺍﹰ ،ﻭﻳﺮﻛﺐ ﺍﻟﺒﻐﻞ ﺇﱃ ﻣﺼﺮ ،ﻓﻼ ﲤﻮﺝ ﺗﻠﻚ ﺍﳉﻤﻮﻉ ﺍﳍـﺎﺩﺭﺓﹸ
ﺍﻟﱵ ﺣﻀﺮﺕ ﺟﻨﺎﺯﺗﻪ ، ﻷﻥﱠ ﳍﻢ ﺣﺪﻭﺩﺍﹰ ﻳﺼﻠﻮﻥ ﺇﻟﻴﻬﺎ ﻓﹶﺤﺴﺐ ﴿ ، ﻭﻟﹶﺎ ﻳﻤﻠِﻜﹸﻮﻥﹶ ﻟِﺄﹶﻧﻔﹸﺴِﻬِﻢ ﺿﺮﺍﹰ
ﻭﻟﹶﺎ ﻧﻔﹾﻌﺎﹰ ﻭﻟﹶﺎ ﻳﻤﻠِﻜﹸﻮﻥﹶ ﻣﻮﺗﺎﹰ ﻭﻟﹶﺎ ﺣﻴﺎﺓﹰ ﻭﻟﹶﺎ ﻧﺸﻮﺭﺍﹰ ﴾ ﴿ ،ﻳﺎ ﺃﹶﻳﻬﺎ ﺍﻟﻨﺒِﻲ ﺣﺴﺒﻚ ﺍﻟﻠﹼﻪ ﻭﻣﻦِ ﺍﺗﺒﻌـﻚ
ﻣِﻦ ﺍﻟﹾﻤ ﺆﻣِﻨِﲔ ﴿ ، ﴾ ﻭﺗﻮﻛﱠﻞﹾ ﻋﻠﹶﻰ ﺍﻟﹾﺤﻲ ﺍﻟﱠﺬِﻱ ﻟﹶﺎ ﻳﻤﻮﺕ ﴿ ، ﴾ ﺇِﻧﻬﻢ ﻟﹶﻦ ﻳ ﻐﻨﻮﺍ ﻋﻨﻚ ﻣِﻦ ﺍﻟﻠﱠـﻪِ
ﺷﻴﺌﺎﹰ ﴾ .
ﻓﺈﻧﻪ ﺍﻟﺮﻛﻦ ﺇﻥﹾ ﺧﺎﻧﺘﻚ ﺃﺭﻛـﺎ ﹸﻥ ﻓﺎﻟﺰﻡ ﻳﺪﻳﻚ ﲝﺒﻞِ ﺍﷲِ ﻣﻌﺘـﺼﻤﺎﹰ
ﻭﻣﻨﻬﺎ :ﺍﺟﺘﻨﺎﺏ ﺍﳌﻌﺎﺻﻲ :ﻓﺈﺎ ﻛﺪﺭ ﺣﺎﺿﺮ ، ﻭﻭﺣﺸﺔﹲ ﺟﺎﲦﺔﹲ ،ﻭﻇﻼﻡ ﻗﺎﰎﹲ .
ﻭﻗﺪ ﻳـﻮﺭﺙﹸ ﺍﻟـﺬﱡﻝﱠ ﺇﺩﻣﺎﻧﻬـﺎ ﺭﺃﻳﺖ ﺍﻟﺬﻧﻮﺏ ﺗﻤﻴﺖ ﺍﻟﻘﻠـﻮﺏ
ﻭﻣﻨﻬﺎ :ﺍﺟﺘﻨﺎﺏ ﻛﺜﺮﺓِ ﺍﳌﺒﺎﺣﺎﺕِ :ﻣﻦ ﺍﻟﻜﻼﻡِ ﻭﺍﻟﻄﻌﺎﻡِ ﻭﺍﳌﻨﺎﻡ ﻭﺍﳋﻠﻄﺔِ ﴿ ،ﻭﺍﻟﱠﺬِﻳﻦ ﻫـﻢ
ﻋﻦِ ﺍﻟﻠﱠﻐﻮِ ﻣﻌﺮِﺿﻮﻥﹶ ﴾ ﴿ ،ﻣﺎ ﻳﻠﹾﻔِﻆﹸ ﻣِﻦ ﻗﹶﻮﻝٍ ﺇِﻟﱠﺎ ﻟﹶﺪﻳﻪِ ﺭﻗِﻴﺐ ﻋﺘِﻴﺪ ﴿ ، ﴾ ﻭﻛﹸﻠﹸﻮﺍﹾ ﻭﺍﺷـﺮﺑﻮﺍﹾ
ﻭﻻﹶ ﺗﺴﺮِﻓﹸﻮﺍﹾ ﴾ .
ﻓﹸﺮِﻍ ﻣﻦ ﺍﻟﻘﻀﺎﺀِ
ﺳﺄﻝﹶ ﺃﺣﺪ ﺍﳌﺮﺿﻰ ﺑﺎﳍﻮﺍﺟﺲِ ﻭﺍﳍﻤﻮﻡِ ﻃﺒﻴﺐ ﺍﻟﻘﻠﻖِ ﻭﺍﻻﺿﻄﺮﺍﺏِ ،ﻓﻘﺎﻝ ﻟـﻪ ﺍﻟﻄﺒﻴـ
ﺐ
ﺍﳌﺴﻠﻢ : ﺍﻋﻠﻢ ﺃﻥﱠ ﺍﻟﻌﺎﱂ ﻗﺪ ﻓﺮﻍﹶ ﻣﻦ ﺧﻠﻘِﻪِ ﻭﺗﺪﺑﲑِﻩ ،ﻭﻻ ﻳﻘﻊ ﻓﻴﻪِ ﺣﺮﻛﺔﹲ ﻭﻻ ﻫﻤﺲ ﺇﻻ ﺑﺈﺫﻥ ﺍﷲِ
،ﻓﻠِﻢ ﺍﳍﻢ ﻭﺍﻟﻐﻢ؟! ))ﺇﻥﱠ ﺍﷲ ﻛﺘﺐ ﻣﻘﺎﺩﻳﺮ ﺍﳋﻼﺋﻖِ ﻗﺒﻞ ﺃﻥﹾ ﻳﺨﻠﹸﻖ ﺍﳋﻠﹾﻖ ﲞﻤﺴﲔ ﺃﻟﻒ ﺳﻨﺔٍ(( .
ﻗﺎﻝ ﺍﳌﺘﻨﱯ ﻋﻠﻰ ﻫﺬﺍ :
ﻭﺗﺼﻐﺮ ﰲ ﻋﲔِ ﺍﻟﻌﻈﻴﻢِ ﺍﻟﻌﻈﺎﺋِﻢ ﻭﺗﻌﻈﹸﻢ ﰲ ﻋﲔِ ﺍﻟﺼﻐﲑِ ﺻﻐﺎﺭﻫﺎ
ﻃﹶﻌﻢ ﺍﳊﺮﻳﺔِ ﺍﻟﻠﺬﻳﺬﹸ
ﻳﻘﻮﻝﹸ ﺍﻟﺮﺍﺷﺪ ﰲ ﻛﺘﺎﺏِ ) ﺍﳌﺴﺎﺭ ( :ﻣﻦ ﻋﻨﺪﻩ ﺛﻼﲦﺎﺋﺔٍ ﻭﺳﺘﻮﻥ ﺭﻏﻴﻔﺎﹰ ﻭﺟﺮﺓ ﺯﻳﺖٍ ﻭﺃﻟـﻒ
ﻭﺳﺘﻤﺎﺋﺔ ﲤﺮﺓ ،ﱂ ﻳﺴﺘﻌﺒﺪﻩ ﺃﺣﺪ.
ﻭﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺴﻠﻒِ :ﻣﻦِ ﺍﻛﺘﻔﻰ ﺑﺎﳋﺒﺰِ ﺍﻟﻴﺎﺑﺲِ ﻭﺍﳌﺎﺀِ ،ﺳﻠِﻢ ﻣﻦ ﺍﻟﺮﻕ ﻏﻼ ﷲِ ﺗﻌﺎﱃ ﴿ ﻭﻣﺎ
ﻟِﺄﹶﺣﺪٍ ﻋِﻨﺪﻩ ﻣِﻦ ﻧﻌﻤﺔٍ ﺗﺠﺰﻯ ﴾ .
ﻗﺎﻝ ﺃﺣﺪﻫﻢ :
ﻭﻟﻮ ﺃﱐ ﻗِﻨِﻌﺖ ﻟﻜﻨـﺖ ﺣـﺮﺍﹰ ﺖ ﻣﻄﺎﻣﻌﻲ ﻓﺎﺳـﺘﻌﺒﺪﺗﲏ
ﺃﻃﻌ
ﻭﻗﺎﻝ ﺁﺧﺮ:
ﻋﻠﻰ ﺃﻧﻬﻢ ﻓﻴﻬﺎ ﻋﺮﺍﺓﹲ ﻭﺟـﻮ
ﻉ ﺃﺭﻯ ﺃﺷﻘﻴﺎﺀ ﺍﻟﻨﺎﺱِ ﻻ ﻳﺴﺄﻣﻮﺎ
ﺳﺤﺎﺑﺔﹸ ﺻﻴﻒٍ ﻋﻦ ﻗﻠﻴﻞٍ ﺗﻘﺸﻊ ﺃﺭﺍﻫﺎ ﻭﺇﻥﹾ ﻛﺎﻧﺖ ﺗـﺴﺮ ﻓﺈـﺎ
ﺇﻥﱠ ﺍﻟﺬﻳﻦ ﻳﺴﻌﻮﻥ ﻋﻠﻰ ﺍﻟﺴﻌﺎﺩﺓِ ﲜﻤﻊ ﺍﳌﺎﻝِ ﺃﻭ ﺍﳌﻨﺼﺐِ ﺃﻭ ﺍﻟﻮﻇﻴﻔﺔِ ،ﺳﻮﻑ ﻳﻌﻠﻤﻮﻥ ﺃـﻢ
ﻫﻢ ﺍﳋﺎﺳﺮﻭﻥ ﺣﻘﹼﺎﹰ ،ﻭﺃﻢ ﻣﺎ ﺟﻠﺒﻮﺍ ﺇﻻ ﺍﳍﻤﻮﻡ ﻭﺍﻟﻐﻤﻮﻡ ﴿ ،ﻭﻟﹶﻘﹶﺪِ ﺟﺌﹾﺘﻤﻮﻧـﺎ ﻓﹸـﺮﺍﺩﻯ ﻛﹶﻤـﺎ
ﺧ ﹶﻠﻘﹾﻨﺎﻛﹸﻢ ﺃﹶﻭﻝﹶ ﻣﺮﺓٍ ﻭﺗﺮﻛﹾﺘﻢ ﻣﺎ ﺧﻮﻟﹾﻨﺎﻛﹸﻢ ﻭﺭﺍﺀ ﹸﻇﻬـﻮﺭِﻛﹸﻢ ﴿ ، ﴾ ﺑـﻞﹾ ﺗـﺆﺛِﺮﻭﻥﹶ ﺍﻟﹾﺤﻴـﺎﺓﹶ
ﺍﻟﺪﻧﻴﺎ} {١٦ﻭﺍﻟﹾﺂ ِﺧﺮﺓﹸ ﺧﻴﺮ ﻭﺃﹶﺑﻘﹶﻰ ﴾ .
ﻳﺬﻛﺮ ﻋﻦ ﻋﻴﺴﻰ – ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ – ﺃﻧﻪ ﻗﺎﻝ :ﺃﺣﺒﻮﺍ ﺃﻋﺪﺍﺀﻛﻢ .
ﻭﺍﳌﻌﲎ :ﺃﻥﹾ ﺗﺼﺪﺭﻭﺍ ﰲ ﺃﻋﺪﺍﺋِﻜﻢ ﻋﻔﻮﺍﹰ ﻋﺎﻣﺎﹰ ،ﺣﱴ ﺗﺴﻠﻤﻮﺍ ﻣـﻦ ﺍﻟﺘـﺸﻔﱢﻲ ﻭﺍﻻﻧﺘﻘـﺎﻡِ
ﻭﺍﳊﻘﺪِ ﺍﻟﺬﻱ ﻳﻨﻬﻲ ﺣﻴﺎﺗﻜﹸﻢ﴿ ،ﻭﺍﻟﹾﻌﺎﻓِﲔ ﻋﻦِ ﺍﻟﻨﺎﺱِ ﻭﺍﻟﻠﹼﻪ ﻳﺤِﺐ ﺍﻟﹾﻤﺤﺴِﻨِﲔ)) .﴾ ﺍﺫﻫﺒﻮﺍ ﻓﺄﻧﺘﻢ
ﺍﻟﻄﻠﻘﺎﺀُ(( ﴿ ،ﻻﹶ ﺗﺜﹾﺮﻳﺐ ﻋ ﹶﻠﻴﻜﹸﻢ ﺍﻟﹾﻴﻮﻡ ﴿ ، ﴾ ﻋﻔﹶﺎ ﺍﻟﻠﹼﻪ ﻋﻤﺎ ﺳﻠﹶﻒ ﴾ .
ﺍﻗﺮﺃ ﺍﳉﻤﺎﻝ ﰲ ﺍﻟﻜﻮﻥِ
ﳑﺎ ﻳﺸﺮﺡ ﺍﻟﺼﺪﺭ ﻗﺮﺍﺀﺓﹸ ﺍﳉﻤﺎﻝِ ﰲ ﺧﻠﹾﻖِ ﺫﻱ ﺍﳉﻼﻝِ ﻭﺍﻹﻛﺮﺍﻡِ ،ﻭﺍﻟﺘﻤﺘﻊ ﺑﺎﻟﻨﻈﺮِ ﰲ ﺍﻟﻜﻮﻥِ،
ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻔﺘﻮﺡ ، ﺇﻥﱠ ﺍﷲ ﻳﻘﻮﻝﹸ ﰲ ﺧﻠﻘِﻪِ ﴿ :ﻓﹶﺄﹶﻧﺒﺘﻨﺎ ﺑِﻪِ ﺣﺪﺍﺋِﻖ ﺫﹶﺍﺕ ﺑﻬﺠﺔٍ ﴾ ﴿ ﻫﺬﹶﺍ ﺧﻠﹾـﻖ
ﺍﻟﻠﱠﻪِ ﻓﹶﺄﹶﺭﻭﻧِﻲ ﻣﺎﺫﹶﺍ ﺧﻠﹶﻖ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﺩﻭﻧِﻪِ ﴾ ﴿ ،ﻗﹸﻞِ ﺍﻧﻈﹸﺮﻭﺍﹾ ﻣﺎﺫﹶﺍ ﻓِﻲ ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻷَﺭﺽِ﴾ .
ﻭﺳﻮﻑ ﺃﻧﻘﻞﹸ ﻟﻚ ،ﺑﻌﺪ ﺻﻔﺤﺎﺕِ ،ﻣﻦ ﺃﺧﺒﺎﺭِ ﺍﻟﻜﻮﻥِ ﻣﺎ ﻳﺪﻟﱡﻚ ﻋﻠﻰ ﺣﻜﻤـﺔٍ ﻭﻋﻈﻤـﺔٍ
﴿ﺍﻟﱠﺬِﻱ ﺃﹶﻋﻄﹶﻰ ﻛﹸﻞﱠ ﺷﻲﺀٍ ﺧﻠﹾﻘﹶﻪ ﺛﹸﻢ ﻫﺪﻯ ﴾ .
ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ:
ﺻﻮﺭﺍﹰ ﻣﺎ ﻗﺮﺃﺗﻬـﺎ ﰲ ﻛﺘـﺎﰊ ﻭﻛﺘﺎﰊ ﺍﻟﻔـﻀﺎﺀُ ﺃﹶﻗـﺮﺃﹸ ﻓﻴـﻪِ
ﻗﺮﺍﺀﺓﹲ ﰲ ﺍﻟﺸﻤﺲِ ﺍﻟﻼﻣﻌﺔِ ،ﻭﺍﻟﻨﺠﻮﻡِ ﺍﻟﺴﺎﻃﻌﺔِ ،ﰲ ﺍﻟﻨﻬﺮِ ..ﰲ ﺍﳉﺪﻭﻝِ ..ﰲ ﺍﻟﺘﻞﱢ ..ﰲ
ﺍﻟﺸﺠﺮﺓِ ..ﰲ ﺍﻟﺜﻤﺮﺓِ ..ﰲ ﺍﻟﻀﻴﺎﺀِ ..ﰲ ﺍﳍﻮﺍﺀِ ..ﰲ ﺍﳌﺎﺀِ ،
ـﻪ ﺍﻟﻮﺍﺣ ـﺪ
ـﻰ ﺃﻧـ
ـﺪﻝﱡ ﻋﻠـ ﺗـ ـﻲﺀٍ ﻟ ـﻪ ﺁﻳ ـﺔﹲ
ﻭﰲ ﻛ ـﻞﱢ ﺷـ
))ﻣﻦ ﺭﺍﺀﻯ ﺭﺍﺀﻯ ﺍﷲُ ﺑﻪِ ،ﻭﻣﻦ ﲰﻊ ﲰﻊ ﺍﷲُ ﺑﻪِ(( ﴿ .ﻳﺮﺁﺅﻭﻥﹶ ﺍﻟﻨﺎﺱ﴿ ، ﴾ ﻭﻳﺤِﺒﻮﻥﹶ
ﻭﺭِﺋﹶﺎﺀ ﺍﻟﻨﺎﺱِ﴾. ﺃﹶﻥ ﻳﺤﻤﺪﻭﺍﹾ ﺑِﻤﺎ ﻟﹶﻢ ﻳﻔﹾﻌﻠﹸﻮﺍﹾ ﴾ ﴿ ،ﻭﻻﹶ ﺗﻜﹸﻮﻧﻮﺍﹾ ﻛﹶﺎﻟﱠﺬِﻳﻦ ﺧﺮﺟﻮﺍﹾ ﻣِﻦ ﺩِﻳﺎﺭِﻫِﻢ ﺑﻄﹶﺮﺍﹰ
ﺍﻟﺒﻼﺀُ ﰲ ﺻﺎﳊِﻚ
ﻻ ﲡﺰﻉ ﻣﻦ ﺍﳌﺼﺎﺋﺐِ ،ﻭﻻ ﺗﻜﺘﺮﺙﹾ ﺑﺎﻟﻜﻮﺍﺭﺙِ ،ﻓﻔﻲ ﺍﳊﺪﻳﺚِ )) :ﺇﻥ ﺍﷲ ﺇﺫﺍ ﺃﺣـﺐ
ﻗﻮﻣﺎﹰ ﺍﺑﺘﻼﻫﻢ ،ﻓﻤﻦ ﺭﺿﻲ ﻓﻠﻪ ﺍﻟﺮﺿﺎ ،ﻭﻣﻦ ﺳﺨﻂ ﻓﹶﻠﹶﻪ ﺍﻟﺴﺨﻂﹸ (( .
ﻋﺒﻮﺩﻳﺔﹸ ﺍﻹﺫﻋﺎﻥِ ﻭﺍﻟﺘﺴﻠﻴﻢِ
ﻭﻣﻦ ﻟﻮﺍﺯﻡِ ﺍﻹﳝﺎﻥِ ﺃﻥﹾ ﺗﺮﺿﻰ ﺑﺎﻟﻘﺪﺭِ ﺧﲑﻩِ ﻭﺷﺮﻩِ ﴿ ،ﻭﻟﹶﻨﺒﻠﹸﻮﻧﻜﹸﻢ ﺑِﺸﻲﺀٍ ﻣـﻦ ﺍﻟﹾﺨـﻮﻑ
ﻭﺍﻟﹾﺠﻮﻉِ ﻭﻧﻘﹾﺺٍ ﻣﻦ ﺍﻷَﻣﻮﺍﻝِ ﻭﺍﻷﻧﻔﹸﺲِ ﻭﺍﻟﺜﱠﻤﺮﺍﺕِ ﻭﺑﺸﺮِ ﺍﻟﺼﺎﺑِﺮِﻳﻦ . ﴾ ﺇﻥﱠ ﺍﻷﻗﺪﺍﺭ ﻟﻴﺴﺖ ﻋﻠﻰ
ﺭﻏﺒﺎﺗِﻨﺎ ﺩﺍﺋﻤﺎﹰ ﻭﺇﳕﺎ ﺑﻘﺼﻮﺭِﻧﺎ ﻻ ﻧﻌﺮﻑ ﺍﻻﺧﺘﻴﺎﺭ ﰲ ﺍﻟﻘﻀﺎﺀِ ﻭﺍﻟﻘﺪﺭِ ،ﻓﻠﺴﻨﺎ ﰲ ﻣﻘﺎﻡِ ﺍﻻﻗﺘـﺮﺍﺡِ ،
ﻭﻟﻜﻨﻨﺎ ﰲ ﻣﻘﺎﻡِ ﺍﻟﻌﺒﻮﺩﻳﺔِ ﻭﺍﻟﺘﺴﻠﻴﻢِ .
ﻳﺒﺘﻠﻰ ﺍﻟﻌﺒﺪ ﻋﻠﻰ ﻗﺪﺭِ ﺇﳝﺎﻧﻪ )) ،ﺃﹸﻭﻋﻚ ﻛﻤﺎ ﻳﻮﻋﻚ ﺭﺟﻼﻥ ﻣﻨﻜﻢ )) ، (( ﺃﺷﺪ ﺍﻟﻨـﺎﺱِ
ﺑﻼﺀً ﺍﻷﻧﺒﻴﺎﺀُ ،ﰒﱠ ﺍﻟﺼﺎﳊﻮﻥ (( ﴿ ،ﻓﹶﺎﺻﺒِﺮ ﻛﹶﻤﺎ ﺻﺒﺮ ﺃﹸﻭﻟﹸﻮﺍ ﺍﻟﹾﻌﺰﻡِ ﻣِﻦ ﺍﻟﺮﺳﻞِ ﴾ )) ،ﻣﻦ ﻳـﺮﺩِ
ﺍﷲُ ﺑﻪِ ﺧﲑﺍﹰ ﻳﺼﺐ ﻣﻨﻪ ﴿ ، (( ﻭﻟﹶﻨﺒ ﹸﻠﻮﻧﻜﹸﻢ ﺣﺘﻰ ﻧﻌﻠﹶﻢ ﺍﻟﹾﻤﺠﺎﻫِﺪِﻳﻦ ﻣِﻨﻜﹸﻢ ﻭﺍﻟـﺼﺎﺑِﺮِﻳﻦ ﻭﻧﺒﻠﹸـﻮ
ﺃﹶ ﺧﺒﺎﺭﻛﹸﻢ ﴿ ، ﴾ ﻭﻟﹶﻘﹶﺪ ﻓﹶﺘﻨﺎ ﺍﻟﱠﺬِﻳﻦ ﻣِﻦ ﹶﻗﺒﻠِﻬِﻢ. ﴾
ﻣِﻦ ﺍﻹﻣﺎﺭﺓ ﺇﱃ ﺍﻟﻨﺠﺎﺭﺓ
ﻋﻠﻲ ﺑﻦ ﺍﳌﺄﻣﻮﻥ ﺍﻟﻌﺒﺎﺳﻲ – ﺃﻣﲑ ﻭﺍﺑﻦ ﺧﻠﻴﻔﺔ – ﻛﺎﻥ ﻳﺴﻜﻦ ﻗﺼﺮﺍﹰ ﻓﺨﻤﺎﹰ ،ﻭﻋﻨﺪﻩ ﺍﻟﺪﻧﻴﺎ
ﻣﺒﺬﻭﻟﺔﹲ ﻣﻴﺴﺮﺓﹲ ،ﻓﺄﻃﻞﱠ ﺫﺍﺕ ﻳﻮﻡٍ ﻣﻦ ﺷﺮﻓﺔِ ﺍﻟﻘﺼﺮِ ،ﻓﺮﺃﻯ ﻋﺎﻣﻼﹰ ﻳﻜﺪﺡ ﻃِﻴﻠﺔﹶ ﺍﻟﻨـﻬﺎﺭِ ،ﻓـﺈﺫﺍ
ﺃﺿﺤﻰ ﺍﻟﻨﻬﺎﺭ ﺗﻮﺿﺄ ﻭﺻﻠﱠﻰ ﺭﻛﻌﺘﲔ ﻋﻠﻰ ﺷﺎﻃﺊ ﺩِﺟﻠﺔ ،ﻓﺈﺫﺍ ﺍﻗﺘﺮﺏ ﺍﻟﻐﺮﻭﺏ ﺫﻫﺐ ﺇﱃ ﺃﻫﻠِﻪ ،
ﻓﺪﻋﺎﻩ ﻳﻮﻣﺎﹰ ﻣﻦ ﺍﻷﻳﺎﻡِ ﻓﺴﺄﻟﻪ ﻓﺄﺧﱪﻩ ﺃﻥ ﻟﻪ ﺯﻭﺟﺔﹰ ﻭﺃﺧﺘﲔ ﻭﺃﹸﻣﺎﹰ ﻳﻜﺪﺡ ﻋﻠﻴﻬﻦ ، ﻭﺃﻧﻪ ﻻ ﻗﻮﺕ ﻟـ ﻪ
ﻭﻻ ﺩﺧﻞ ﺇﻻ ﻣﺎ ﻳﺘﻜﺴﺒﻪ ﻣﻦ ﺍﻟﺴﻮﻕِ ،ﻭﺃﻧﻪ ﻳﺼﻮﻡ ﻛﻞﱠ ﻳﻮﻡٍ ﻭﻳﻔﻄﺮ ﻣﻊ ﺍﻟﻐﺮﻭﺏِ ﻋﻠﻰ ﻣﺎ ﳛﺼﻞﹸ ،
ﻗﺎﻝ :ﻓﻬﻞﹾ ﺗﺸﻜﻮ ﻣﻦ ﺷﻲﺀٍ ؟ ﻗﺎﻝ :ﻻ ﻭﺍﳊﻤﺪ ﷲِ ﺭﺏ ﺍﻟﻌﺎﳌﲔ .ﻓﺘﺮﻙ ﺍﻟﻘﺼﺮ ،ﻭﺗﺮﻙ ﺍﻹﻣﺎﺭﺓ ،
ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻣﻮﺟﻮﺩ ﰲ ﺍﻹﳒﻴﻞ :ﺍﻏﻔﺮ ﳌﻦ ﺃﺧﻄﺄ ﻋﻠﻴﻚ ﻣﺮﺓﹰ ﺳﺒﻊ ﻣﺮﺍﺕٍ ﴿ ﻣـﻦ ﻋﻔﹶـﺎ
ﺟﺮﻩ ﻋﻠﹶﻰ ﺍﻟﻠﱠﻪِ ﴾
ﻭﺃﹶﺻﻠﹶﺢ ﻓﹶﺄﹶ
ﺃﻱ : ﻣﻦ ﺃﺧﻄﺄ ﻋﻠﻴﻚ ﻣﺮﺓﹰ ﻓﻜﺮﺭ ﻋﻠﻴﻪ ﺍﻟﻌﻔﹾﻮ ﺳﺒﻊ ﻣﺮﺍﺕٍ ،ﻟﻴﺴﻠﻢ ﻟﻚ ﺩﻳﻨﻚ ﻭﻋِﺮﺿﻚ ،
ﻭﻳﺮﺗﺎﺡ ﻗﻠﺒﻚ ،ﻓﺈﻥﱠ ﺍﻟﻘﹶﺼﺎﺹ ﻣﻦ ﺃﻋﺼﺎﺑِﻚ ﻭﻣﻦ ﺩﻣِﻚ ،ﻭﻣﻦ ﻧﻮﻣِﻚ ﻭﻣـﻦ ﺭﺍﺣﺘِـﻚ ﻭﻣـﻦ
ﻋِﺮﺿِﻚ ،ﻭﻟﻴﺲ ﻣﻦ ﺍﻵﺧﺮﻳﻦ .
ﻗﺎﻝ ﺍﳍﻨﻮﺩ ﰲ ﻣﺜﻞٍ ﳍﻢ » :ﺍﻟﺬﻱ ﻳﻘﻬﺮ ﻧﻔﺴﻪ :ﺃﺷﺠﻊ ﻣﻦ ﺍﻟﺬﻱ ﻳﻔﺘﺢ ﻣﺪﻳﻨﺔﹰ « ﴿ .ﺇِﻥﱠ ﺍﻟـﻨﻔﹾﺲ
ﻷَﻣﺎﺭﺓﹲ ﺑِﺎﻟﺴﻮﺀِ ﺇِﻻﱠ ﻣﺎ ﺭﺣِﻢ ﺭﺑﻲ. ﴾
ﻭﻗﻔـــﺔﹲ
» ﺃﻣﺎ ﺩﻋﻮﺓﹸ ﺫﻱ ﺍﻟﻨﻮﻥِ ،ﻓﺈﻥﱠ ﻓﻴﻬﺎ ﻣﻦ ﻛﻤﺎﻝِ ﺍﻟﺘﻮﺣﻴﺪِ ﻭﺍﻟﺘﱰﻳﻪِ ﻟﻠﺮﺏ ﺗﻌﺎﱃ ،ﻭﺍﻋﺘـﺮﺍﻑِ ﺍﻟﻌﺒـ ِﺪ
ﺑﻈﻠﻤﻪِ ﻭﺫﻧﺒﻪ ،ﻣﺎ ﻫﻮ ﻣﻦ ﺃﺑﻠﻎ ﺃﺩﻭﻳﺔِ ﺍﻟﻜﺮﺏِ ﻭﺍﳍﻢ ﻭﺍﻟﻐﻢ ، ﻭﺃﺑﻠﻎ ﺍﻟﻮﺳﺎﺋﻞِ ﺇﱃ ﺍﷲِ ﺳـﺒﺤﺎﻧﻪ ﰲ
ﻗﻀﺎﺀِ ﺍﳊﻮﺍﺋﺞِ ﻓﺈﻥﱠ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﱰﻳﻪ ﻭﺗﻀﻤﻨﺎﻥِ ﺇﺛﺒﺎﺕ ﻛﻞﱢ ﻛﻤﺎﻝٍ ﷲِ ،ﻭﺳﻠﺐ ﻛﻞﱢ ﻧﻘﺺٍ ﻭﻋﻴـ ٍ
ﺐ
ﻭﲤﺜﻴﻞٍ ﻋﻨﻪ .ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﺎﻟﻈﻠﻢِ ﻳﺘﻀﻤﻦ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪِ ﺑﺎﻟﺸﺮﻉِ ﻭﺍﻟﺜـﻮﺍﺏِ ﻭﺍﻟﻌﻘـﺎﺏِ ،ﻭﻳﻮﺟـﺐ
ﺍﻧﻜﺴﺎﺭﻩ ﻭﺭﺟﻮﻋﻪ ﺇﱃ ﺍﷲِ ،ﻭﺍﺳﺘﻘﺎﻟﺘﻪ ﻋﺜﺮﺗﻪ ،ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﻌﺒﻮﺩﻳﺘﻪِ ﻭﺍﻓﺘﻘﺎﺭِﻩ ﺇﱃ ﺭﺑـﻪ ﻓﻬﺎﻫﻨـﺎ
ﺃﺭﺑﻌﺔ ﺃﻣﻮﺭٍ ﻗﺪ ﻭﻗﻊ ﺍﻟﺘﻮﺳﻞﹸ ﺎ :ﺍﻟﺘﻮﺣﻴﺪ ، ﻭﺍﻟﺘﱰﻳﻪ ، ﻭﺍﻟﻌﺒﻮﺩﻳﺔﹸ ،ﻭﺍﻻﻋﺘﺮﺍﻑ. «
﴿ ﻭﺑﺸﺮِ ﺍﻟﺼﺎﺑِﺮِﻳﻦ {١٥٥}ﺍﻟﱠﺬِﻳﻦ ﺇِﺫﹶﺍ ﺃﹶﺻﺎﺑﺘﻬﻢ ﻣﺼِﻴﺒﺔﹲ ﻗﹶﺎﻟﹸﻮﺍﹾ ﺇِﻧﺎ ﻟِﻠﹼـﻪِ ﻭِﺇﻧــﺎ ِﺇﻟﹶﻴـﻪِ
ﺭﺍﺟِﻌﻮﻥﹶ} {١٥٦ﺃﹸﻭﻟﹶـﺌِﻚ ﻋ ﹶﻠﻴﻬِﻢ ﺻ ﹶﻠﻮﺍﺕ ﻣﻦ ﺭﺑﻬِﻢ ﻭﺭﺣﻤﺔﹲ ﻭﺃﹸﻭﻟﹶـﺌِﻚ ﻫﻢ ﺍﻟﹾﻤﻬﺘﺪﻭﻥﹶ ﴾ .
ﺍﻋﱳِ ﺑﺎﻟﻈﺎﻫﺮِ ﻭﺍﻟﺒﺎﻃﻦِ
ﺻﻔﺎﺀُ ﺍﻟﻨﻔﺲِ ﺑﺼﻔﺎﺀِ ﺍﻟﺜﻮﺏِ ،ﻭﻫﻨﺎ ﺃﻣﺮ ﻟﻄﻴﻒ ﻭﺷﻲﺀٌ ﺷﺮﻳﻒ ،ﻭﻫﻮ ﺃﻥﱠ ﺑﻌﺾ ﺍﳊﻜﻤـﺎﺀِ
ﻳﻘﻮﻝﹸ :ﻣﻦِ ﺍﺗﺴﺦ ﺛﻮﺑﻪ ،ﺗﻜﺪﺭﺕ ﻧﻔﺴﻪ .ﻭﻫﺬﺍ ﺃﻣﺮ ﻇﺎﻫﺮ.
ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱِ ﻳﺄﺗﻴﻪِ ﺍﻟﻜﹶﺪﺭ ﺑﺴﺒﺐِ ﺍﺗﺴﺎﺥ ﺛﻮﺑِﻪِ ،ﺃﻭ ﺗﻐﻴﺮِ ﻫِﻨﺪﺍﻣِﻪِ ،ﺃﻭ ﻋـﺪﻡِ ﺗﺮﺗﻴـ ِ
ﺐ
ﻣﻜﺘﺒﺘِﻪِ ،ﺃﻭ ﺍﺧﺘﻼﻁِ ﺍﻷﻭﺭﺍﻕِ ﻋﻨﺪﻩ ،ﺃﻭ ﺍﺿﻄﺮﺍﺏِ ﻣﻮﺍﻋﻴﺪِﻩ ﻭﺑﺮﻧﺎﻣِﺠِﻪ ﺍﻟﻴﻮﻣﻲ ، ﻭﺍﻟﻜـﻮﻥﹸ ﺑـﲏ
ﻋﻠﻰ ﺍﻟﻨﻈﺎﻡِ ،ﻓﻤﻦ ﻋﺮﻑ ﺣﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺪﻳﻦِ ،ﻋﻠﻢ ﺃﻧﻪ ﺟﺎﺀ ﻟﺘﻨﻈﻴﻢِ ﺣﻴﺎﺓِ ﺍﻟﻌﺒﺪِ ،ﻗﻠﻴﻠِﻬﺎ ﻭﻛﺜﲑِﻫـﺎ
،ﺻﻐﲑِﻫﺎ ﻭﺟﻠﻴﻠِﻬﺎ ،ﻭﻛﻞﱡ ﺷﻲﺀٍ ﻋﻨﺪﻩ ﲝﺴﺒﺎﻥٍ ﴿ ﻣﺎ ﻓﹶﺮﻃﹾﻨﺎ ﻓِﻲ ﺍﻟﻜِﺘﺎﺏِ ﻣِـﻦ ﺷـﻲﺀٍ ﴾ .ﻭﰲ
ﺣﺪﻳﺚٍ ﻋﻨﺪ ﺍﻟﺘﺮﻣﺬﻱ )) : ﺇﻥﱠ ﺍﷲ ﻧﻈﻴﻒ ﳛﺐ ﺍﻟﻨﻈﺎﻓﺔ (( .
ﻭﻋﻨﺪ ﻣﺴﻠﻢٍ ﰲ ﺍﻟﺼﺤﻴﺢِ )) :ﺇﻥﱠ ﺍﷲ ﲨﻴﻞﹲ ﳛﺐ ﺍﳉﻤﺎﻝ (( .
ﻭﰲ ﺣﺪﻳﺚٍ ﺣﺴﻦٍ )) :ﲡﻤﻠﹸﻮﺍ ﺣﱴ ﺗﻜﻮﻧﻮﺍ ﻛﺄﻧﻜﻢ ﺷﺎﻣﺔﹲ ﰲ ﻋﻴﻮﻥِ ﺍﻟﻨﺎﺱِ (( .
ﻣﺸﻲ ﺍﳉﻤﺎﻝِ ﺇﱃ ﺍﳉِﻤﺎﻝِ ﺍﻟﺒـﺰﻝِ ﳝﺸﻮﻥ ﰲ ﺍﳊﹸﻠﻞِ ﺍﳌﻀﺎﻋﻒِ ﻧﺴﺠﻬﺎ
ﺇﻥ ﻛﹸﺘﺎﺏ ﺍﻟﻐﺮﺏِ ﺍﻟﻼﻣﻌِﲔ ،ﻣﺜﻞ ) ﻛﺮﺳﻲ ﻣﺮﻳﺴﻮﻥ ( ،ﻭ ) ﺃﻟﻜـﺲ ﻛﺎﺭﻳـﻞ ( ،ﻭ )
ﺩﺍﻳﻞ ﻛﺎﺭﻧﻴﺠﻲ ( ،ﻳﻌﺘﺮﻓﻮﻥ ﺃﻥﱠ ﺍﳌﻨﻘﺬ ﻟﻠﻐﺮﺏِ ﺍﳌﺎﺩﻱ ﺍﳌﺘﺪﻫﻮﺭِ ﰲ ﺣﻴﺎﻢ ﺇﳕﺎ ﻫﻮ ﺍﻹﳝﺎﻥﹸ ﺑﺎﷲِ ﻋ ﺰ
ﻭﺟﻞﱠ ،ﻭﺫﻛﺮﻭﺍ ﺃﻥﱠ ﺍﻟﺴﺒﺐ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺴﺮ ﺍﻷﻋﻈﻢ ﰲ ﺣﻮﺍﺩﺙِ ﺍﻻﻧﺘﺤﺎﺭﺍﺕِ ﺍﻟﱵ ﺃﺻﺒﺤﺖ ﻇﺎﻫﺮﺓﹰ
ﰲ ﺍﻟﻐﺮﺏِ ،ﺇﻧﻤﺎ ﻫﻮ ﺍﻹﳊﺎﺩ ﻭﺍﻹﻋﺮﺍﺽ ﻋﻦِ ﺍﷲ – ﻋﺰ ﻭﺟﻞﱠ – ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﴿ ،ﻟﹶﻬﻢ ﻋـﺬﹶﺍﺏ
ﻭﻣﺪﻣِﻦِ ﺍﻟﻘﺮﻉِ ﻟﻸﺑﻮﺍﺏِ ﺃﻥ ﻳﻠِﺠـﺎ ﺃﺧﻠِﻖ ﺑﺬﻱ ﺍﻟﺼﱪِ ﺃﻥﹾ ﳛﻈﻰ ﲝﺎﺟﺘِﻪِ
ﰲ ﺣﻴﺎﺗِﻚ ﺩﻗﺎﺋﻖ ﻏﺎﻟﻴﺔﹲ
ﺭﺃﻳﺖ ﻣﻮﻗﻔﻴﻦِ ﻣﺆﺛﱢﺮﻳﻦِ ﻣﻌﺒﺮﻳﻦِ ﻟﻠﺸﻴﺦِ ﻋﻠﻲ ﺍﻟﻄﻨﻄﺎﻭﻱ ﰲ ﻣﺬﻛﹼﺮﺍﺗﻪِ :
ﺍﳌﻮﻗﻒ ﺍﻷﻭﻝﹸ :ﲢﺪﺙﹶ ﻋﻦ ﻧﻔﺴِﻪ ﻭﻛﺎﺩ ﻳﻐﺮﻕ ﻋﻠﻰ ﺷﺎﻃﺊِ ﺑﲑﻭﺕ ،ﺣﻴﻨﻤﺎ ﻛﺎﻥ ﻳـﺴﺒﺢ
ﻓﺄﺷﺮﻑ ﻋﻠﻰ ﺍﳌﻮﺕِ ،ﻭﺣﻤِﻞ ﻣﻐِ ﻤﻴﺎﹰ ﻋﻠﻴﻪِ ،ﻭﻛﺎﻥ ﰲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺎﺕِ ﻳﺬﻋِﻦ ﳌﻮﻻﻩ ، ﻭﻳﻮﺩ ﻟـﻮ
ﻋﺎﺩ ﻭﻟﻮ ﺳﺎﻋﺔﹰ ﺇﱃ ﺍﳊﻴﺎﺓِ ،ﻟﻴﺠﺪﺩ ﺇﳝﺎﻧﻪ ﻭﻋﻤﻠﻪ ﺍﻟﺼﺎﱀ ،ﻓﻴﺼﻞِ ﺍﻹﳝﺎﻥﹸ ﻋﻨﺪﻩ ﻣﻨﺘﻬﺎﻩ .
ﻭﺍﳌﻮﻗﻒ ﺍﻟﺜﺎﱐ :ﺫﹶﻛﹶﺮ ﺃﻧﻪ ﻗﺪِﻡ ﰲ ﻗﺎﻓﻠﺔٍ ﻣﻦ ﺳﻮﺭﻳﺎ ﺇﱃ ﺑﻴﺖِ ﺍﷲِ ﺍﻟﻌﺘﻴﻖِ ،ﻭﺑﻴﻨﻤـﺎ ﻫـﻮ ﰲ
ﺻﺤﺮﺍﺀِ ﺗﺒﻮﻙ ﺿﻠﱡﻮﺍ ﻭﺑﻘﹸﻮﺍ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ،ﻭﺍﻧﺘﻬﻰ ﻃﻌﺎﻣﻬﻢ ﻭﺍﺷﺮﺍﺑﻬﻢ ،ﻭﺃﺷﺮﻓﻮﺍ ﻋﻠﻰ ﺍﳌﻮﺕِ ،ﻓﻘﺎﻡ
ﻭﺃﻟﻘﻰ ﰲ ﺍﳉﻤﻮﻉِ ﺧﻄﺒﺔ ﺍﻟﻮﺩﺍﻉِ ﻣﻦ ﺍﳊﻴﺎﺓِ ،ﺧﻄﺒﺔﹰ ﺗﻮﺣﻴﺪﻳﺔ ﺣﺎﺭﺓﹰ ﺭﻧﺎﻧﺔ ،ﺑﻜﻰ ﻭﺃﺑﻜﻰ ﺍﻟﻨﺎﺱ ،
ﻭﺃﺣﺲ ﺃﻥﱠ ﺍﻹﳝﺎﻥ ﺍﺭﺗﻔﻊ ،ﻭﺃﻧﻪ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻌﲔ ﻭﻻ ﻣﻨﻘﺬﹲ ﺇﻻ ﺍﷲُ ﺟﻞﱠ ﰲ ﻋﻼﻩ ﴿ ﻳﺴﺄﹶﻟﹸﻪ ﻣﻦ ﻓِﻲ
ﺍﻟﺴﻤﺎﻭﺍﺕِ ﻭﺍﻟﹾﺄﹶﺭﺽِ ﻛﹸﻞﱠ ﻳﻮﻡٍ ﻫﻮ ﻓِﻲ ﺷﺄﹾﻥٍ ﴾ .
ﻳﻘﻮﻝﹸ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﴿ :ﻭﻛﹶﺄﹶﻳﻦ ﻣﻦ ﻧﺒِﻲ ﻗﹶﺎﺗﻞﹶ ﻣﻌﻪ ﺭِﺑﻴﻮﻥﹶ ﻛﹶﺜِﲑ ﻓﹶﻤﺎ ﻭﻫﻨﻮﺍﹾ ﻟِﻤﺎ ﺃﹶﺻﺎﺑﻬﻢ
ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻣﺎ ﺿﻌﻔﹸﻮﺍﹾ ﻭﻣﺎ ﺍﺳﺘﻜﹶﺎﻧﻮﺍﹾ ﻭﺍﻟﻠﹼﻪ ﻳﺤِﺐ ﺍﻟﺼﺎﺑِﺮِﻳﻦ. ﴾
ﻭﻭﺿﻊ ﺃﺑﻮ ﺑﻜﺮٍ ﺇﺻﺒﻌﻪ ﰲ ﺛﹶﻘﹾﺐِ ﺍﻟﻐﺎﺭِ ﻟﻴﺤﻤﻲ ﺎ ﺍﻟﺮﺳﻮﻝ rﻣﻦ ﺍﻟﻌﻘﺮﺏِ ،ﻓﻠﹸﺪﻍ ،ﻓﻘﺮﺃ
ﻋﻠﻴﻬﺎ rﻓﱪﺋﺖ ﺑﺈﺫِﻥ ﺍﷲِ .
ﻗﺎﻝ ﺭﺟﻞﹲ ﻟﻌﻨﺘﺮﺓ :ﻣﺎ ﺍﻟﺴﺮ ﰲ ﺷﺠﺎﻋﺘِﻚ ،ﻭﺃﻧﻚ ﺗﻐِﻠﺐ ﺍﻟﺮﺟﺎﻝ ؟ ﻗﺎﻝ :ﺿﻊ ﺇﺻـﺒﻌﻚ
ﰲ ﻓﻤﻲ ،ﻭﺧﺬ ﺇﺻﺒﻌﻲ ﰲ ﻓﻤﻚ .ﻓﻮﺿﻌﻬﺎ ﰲ ﻓﻢِ ﻋﻨﺘﺮﺓ ،ﻭﻭﺿﻊ ﻋﻨﺘﺮﺓﹸ ﺇﺻﺒﻌﻪ ﰲ ﻓﻢِ ﺍﻟﺮﺟﻞِ ،
ﻭﻛﻞﱞ ﻋﺾ ﺇﺻﺒﻊ ﺻﺎﺣﺒِﻪ ،ﻓﺼﺎﺡ ﺍﻟﺮﺟﻞﹸ ﻣﻦ ﺍﻷﱂ ،ﻭﱂ ﻳﺼﱪ ﻓﺄﺧﺮﺝ ﻟﻪ ﻋﻨﺘﺮﺓﹸ ﺇﺻﺒﻌﻪ ،ﻭﻗﺎﻝ
:ﺬﺍ ﻏﻠﺒﺖ ﺍﻷﺑﻄﺎﻝ .ﺃﻱ ﺑﺎﻟﺼﱪِ ﻭﺍﻻﺣﺘﻤﺎﻝِ .
ﺇﻥﱠ ﻣﻢ ﻳﻔﺮﺡ ﺍﳌﺆﻣﻦ ﺃﻥ ﻟﹸﻄﻒ ﺍﷲِ ﻭﺭﲪﺘﻪ ﻭﻋﻔﻮﻩ ﻗﺮﻳﺐ ﻣﻨﻪ ،ﻓﻴﺸﻌﺮ ﺑﺮﻋﺎﻳﺔِ ﺍﷲِ ﻭﻭﻻﻳﺘِـ ِﻪ
ﲝﺴﺐِ ﺇﳝﺎﻧِﻪِ .ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻷﺣﻴﺎﺀُ ﻭﺍﻟﻌﺠﻤﺎﻭﺍﺕ ﻭﺍﻟﻄﻴﻮﺭ ﻭﺍﻟﺰﻭﺍﺣﻒ ﺗﺸﻌﺮ ﺑﺄﻥﱠ ﳍﺎ ﺭﺑﺎﹰ ﺧﺎﻟِﻘـﺎﹰ
ﻭﺭﺍﺯﻗﺎﹰ ﴿ ﻭﺇِﻥ ﻣﻦ ﺷﻲﺀٍ ﺇِﻻﱠ ﻳﺴﺒﺢ ﺑِﺤﻤﺪﻩِ ﻭﻟﹶـﻜِﻦ ﻻﱠ ﺗﻔﹾﻘﹶﻬﻮﻥﹶ ﺗﺴﺒِﻴﺤﻬﻢ. ﴾
ﻳﺎ ﻣﻦ ﻟﻪ ﻛﹸﻞﱡ ﺍﳋﻼﺋِﻖِ ﺗـﺼﻤﺪ ﻳﺎ ﺭﺏ ﲪﺪﺍﹰ ﻟﻴﺲ ﻏﲑﻙ ﻳﺤﻤﺪ
ﻋﻨﺪﻧﺎ ،ﺍﻟﻌﺎﻣﺔﹸ ﻭﻗﹾﺖ ﺍﳊﺮﺙِ ﻳﺮﻣﻮﻥ ﺍﳊﺐ ﺑﺄﻳﺪﻳﻬﻢ ﰲ ﺷﻘﻮﻕِ ﺍﻷﺭﺽِ ،ﻭﻳﻬﺘﻔﻮﻥ :ﺣﺐ
ﻳﺎﺑﺲ ، ﰲ ﺑﻠﺪٍ ﻳﺎﺑﺲٍ ،ﺑﲔ ﻳﺪﻳﻚ ﻳﺎ ﻓﺎﻃﺮ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽِ ﴿ ﺃﹶﻓﹶﺮﺃﹶﻳﺘﻢ ﻣﺎ ﺗﺤﺮﺛﹸـﻮﻥﹶ}{٦٣
ﺃﹶﺃﹶﻧﺘﻢ ﺗﺰﺭﻋﻮﻧﻪ ﺃﹶﻡ ﻧﺤﻦ ﺍﻟﺰﺍﺭِﻋﻮﻥﹶ ﴾ .ﺇﻧﻬﺎ ﻧﺰﻋﺔﹸ ﺗﻮﺣﻴﺪِ ﺍﻟﱪﻱ ،ﻭﺗﻮﺟﻪ ﺇﻟﻴﻪِ ،ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ .
ﻗﺎﻡ ﺍﳋﻄﻴﺐ ﺍﳌِﺼﻘﻊ ﻋﺒﺪﺍﳊﻤﻴﺪِ ﻛﺸﻚ – ﻭﻫﻮ ﺃﻋﻤﻰ – ﻓﻠﻤﺎ ﻋﻼ ﺍﳌِﻨﱪ ، ﺃﺧـﺮﺝ ﻣـﻦ
ﺟﻴﺒﻪِ ﺳﻌﻔﺔ ﳔﻞٍ ،ﻣﻜﺘﻮﺏ ﻋﻠﻴﻬﺎ ﺑﻨﻔﺴِﻬﺎ :ﺍﷲُ ،ﺑﺎﳋﻂﱢ ﺍﻟﻜﻮﰲﱢ ﺍﳉﻤﻴﻞِ ،ﰒ ﻫﺘﻒ ﰲ ﺍﳉﻤﻮﻉِ :
ﻋﻠﱠﻢ ﺍﻟﺮﺳﻮﻝﹸ rﻋﻢ ﺍﻟﻌﺒﺎﺱ ﺩﻋﺎﺀً ﳚﻤﻊ ﺳﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓِ ،ﻭﻫﻮ ﻗﻮﻟﹸﻪ )) : rﺍﻟﻠﹼﻬﻢ
ﺇﱐ ﺃﺳﺄﻟﹸﻚ ﺍﻟﻌﻔﹾﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ (( .
ﻭﻫﺬﺍ ﺟﺎﻣﻊ ﻣﺎﻧﻊ ﺷﺎﻑٍ ﻛﺎﻑٍ ﻓﻴﻪ ﺧﲑ ﺍﻟﻌﺎﺟﻞِ ﻭﺍﻵﺟﻞِ .
﴿ ﻓﹶﺂﺗﺎﻫﻢ ﺍﻟﻠﹼﻪ ﺛﹶﻮﺍﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺴﻦ ﺛﹶﻮﺍﺏِ ﺍﻵ ِﺧﺮﺓِ ﴾ ﴿ ،ﻓﹶﻠﹶﺎ ﻳﻀِﻞﱡ ﻭﻟﹶﺎ ﻳﺸﻘﹶﻰ ﴾ .
ﺧﺬﻭﺍ ﺣِﺬﹾﺭﻛﹶﻢ
ﻣﻦ ﺳﻌﺎﺩﺓِ ﺍﻟﻌﺒﺪِ ﺍﺧﺬﹸ ﺍﳊﹶﻴﻄﺔِ ﻭﺍﺳﺘﻌﻤﺎﻝﹸ ﺍﻷﺳﺒﺎﺏِ ،ﻣﻊ ﺍﻟﺘﻮﻛﱡﻞِ ﻋﻠﻰ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ،ﻓﺈﻥ
ﺍﻟﺮﺳﻮﻝ rﺑﺎﺭﺯ ﰲ ﺑﻌﺾِ ﺍﻟﻐﺰﻭﺍﺕِ ﻭﻋﻠﻴﻪ ﺩِﺭﻉ ، ﻭﻫﻮ ﺳﻴﺪ ﺍﳌﺘﻮﻛﱠﻠﲔ ،ﻭﻗﺎﻝ ﻷﺣﺪِﻫﻢ ﳌﺎ ﻗﺎﻝ
ﻟﻪ :ﺃﻋﻘِﻠﹸﻬﺎ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲِ ،ﺃﻭ ﺃﺗﻮﻛﱠﻞﹸ ؟ ﻗﺎﻝ )) :ﺍﻋﻘِﻠﻬﺎ ﻭﺗﻮﻛﱠﻞ (( .
ﻓﺎﻷﺧﺬﹸ ﺑﺎﻟﺴﺒﺐِ ﻭﺍﻟﺘﻮﻛﱡﻞﹸ ﻋﻠﻰ ﺍﷲِ ﻗﹸﻮﺍﻡ ﺍﻟﺘﻮﺣﻴﺪِ ،ﻭﺗﺮﻙ ﺍﻟﺴﺒﺐ ﻣﻊ ﺍﻟﺘﻮﻛﱡـﻞِ ﻋﻠـﻰ ﺍ ِ
ﷲ
ﻗﺪﺡ ﰲ ﺍﻟﺸﺮﻉِ ،ﻭﺃﺧﺬﹸ ﺍﻟﺴﺒﺐِ ﻣﻊ ﺗﺮﻙِ ﺍﻟﺘﻮﻛﱡﻞِ ﻋﻠﻰ ﺍﷲِ ﻗﹶﺪﺡ ﰲ ﺍﻟﺘﻮﺣﻴﺪِ .
ﻭﺫﹶﻛﹶﺮ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻫﺬﺍ :ﺃﻥﱠ ﺭﺟﻼﹰ ﻗﺺ ﻇﻔﺮﻩ ،ﻓﺎﺳﺘﻔﺤﻞ ﻋﻠﻴﻪ ﻓﻤﺎﺕ ،ﻭﱂ ﻳﺄﺧـﺬﹾ
ﺑﺎﳊﻴﻄﺔِ .
ﻭﺭﺟﻞﹲ ﺩﺧﻞﹶ ﻋﻠﻰ ﲪﺎﺭٍ ﻣﻦ ﺳﺮﺩﺍﻥ ،ﻓﻬﺼﺮ ﺑﻄﻨﻪ ﻓﻤﺎﺕ .
ﻭﺫﻛﺮﻭﺍ ﻋﻦ ﻃﻪ ﺣﺴﲔ – ﺍﻟﻜﺎﺗﺐِ ﺍﳌﺼﺮﻱ – ﺃﻧﻪ ﻗﺎﻝ ﻟﺴﺎﺋﻘِﻪِ :ﻻ ﺗﺴﺮﻉ ﺣـﱴ ﻧـﺼِﻞ
ﻣﺒﻜﱢﺮﻳﻦ .
ﻭﻫﺬﺍ ﻣﻌﲎ ﻣﺜﻞٍ :ﺭﺏ ﻋﺠﻠﺔٍ ﺐ ﺭﻳﺜﺎﹰ .
ﻓﺎﻟﺘﻮﻗﱢﻲ ﻻ ﻳﻌﺎﺭﺽ ﺍﻟﻘﺪﺭ ،ﺑﻞﹾ ﻫﻮ ﻣﻨﻪ ، ﻭﻣﻦ ﻟﹸﺒﻪِ ﴿ ﻭﻟﹾﻴﺘﻠﹶﻄﱠﻒ ﴿ ، ﴾ ﺗﻘِـﻴﻜﹸﻢ ﺍﻟﹾﺤـﺮ
ﻭﺳﺮﺍﺑِﻴﻞﹶ ﺗﻘِﻴﻜﹸﻢ ﺑﺄﹾﺳﻜﹸﻢ. ﴾
ﺍﻛﹾﺴﺐِ ﺍﻟﻨﺎﺱ
ﻭﻣﻦ ﺳﻌﺎﺩﺓِ ﺍﻟﻌﺒﺪِ ﻗﹸﺪﺭﺗﻪ ﻋﻠﻰ ﻛﺴﺐِ ﺍﻟﻨﺎﺱ ،ﻭﺍﺳﺘﺠﻼﺏ ﳏﺒـﺘِﻬﻢ ﻭﻋﻄﻔِﻬـﻢ ،ﻗـﺎﻝ
ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﴿ : ﻭﺍﺟﻌﻞ ﻟﱢﻲ ﻟِﺴﺎﻥﹶ ﺻِﺪﻕٍ ﻓِﻲ ﺍﻟﹾﺂ ِﺧﺮِﻳﻦ ، ﴾ ﻗﺎﻝ ﺍﳌﻔـﺴﺮﻭﻥ :ﺍﻟﺜﹼﻨـﺎﺀُ
ﺍﳊﺴﻦ . ﻭﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻦ ﻣﻮﺳﻰ ﴿ :ﻭﺃﹶﻟﹾﻘﹶﻴﺖ ﻋ ﹶﻠﻴﻚ ﻣﺤﺒﺔﹰ ﻣﻨﻲ ﴾ .ﻗﺎﻝ ﺑﻌـﻀﻬﻢ :
ﻣﺎ ﺭﺁﻙ ﺃﺣﺪ ﺇﻻ ﺃﺣﺒﻚ .
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) :ﺃﻧﺘﻢ ﺷﻬﺪﺍﺀُ ﺍﷲِ ﰲ ﺍﻷﺭﺽ (( .ﻭﺃﻟﺴﻨﺔﹸ ﺍﳋﻠﹾﻖِ ﺃﻗﻼﻡ ﺍﳊﻖ.
ﻭﺻﺢ )) : ﺃﻥ ﺟﱪﻳﻞ ﻳﻨﺎﺩﻱ ﰲ ﺃﻫﻞِ ﺍﻟﺴﻤﺎﺀِ :ﺇﻥﱠ ﳛﺐ ﻓﻼﻧﺎﹰ ﻓﺄﺣﺒﻮﻩ ،ﻓﻴﺤﺒـﻪ ﺃﻫـﻞﹸ
ﺍﻟﺴﻤﺎﺀِ ،ﻭﻳﻮﺿﻊ ﻟﻪ ﺍﻟﻘﺒﻮﻝ ﰲ ﺍﻷﺭﺽِ (( .
ﻭﻣﻦ ﺃﺳﺒﺎﺏِ ﺍﻟﻮﺩ : ﺑﺴﻄﺔﹸ ﺍﻟﻮﺟﻪِ ﻭﻟِﲔ ﺍﻟﻜﻼﻡِ ﻭﺳﻌﺔﹸ ﺍﳋﹸﻠﻖ.
ﺇﻥﱠ ﻣﻦ ﺍﻟﻌﻮﺍﻣﻞِ ﺍﻟﻘﻮﻳﺔِ ﰲ ﺟﻠﹾﺐِ ﺃﺭﻭﺍﺡِ ﺍﻟﻨﺎﺱِ ﺇﻟﻴﻚ :ﺍﻟﺮﻓﻖ ؛ ﻭﻟﺬﻟﻚ ﻳﻘﻮﻝﹸ )) : rﻣـﺎ
ﻛﺎﻥ ﺍﻟﺮﻓﻖ ﰲ ﺷﻲﺀٍ ﺇﻻ ﺯﺍﻧﻪ ،ﻭﻣﺎ ﻧﺰﻉ ﻣﻦ ﺷﻲﺀٍ ﺇﻻ ﺷﺎﻧﻪ. ((
ﻭﻳﻘﻮﻝ )) :ﻣﻦ ﻳﺤﺮﻡ ﺍﻟﺮﻓﻖ ،ﻳﺤﺮﻡ ﺍﳋﲑ ﻛﻠﹼﻪ (( .
ﻗﺎﻝ ﺃﺣﺪ ﺍﳊﻜﻤﺎﺀ :ﺍﻟﺮﻓﻖ ﻳﺨﺮﺝ ﺍﳊﻴﺔ ﻣﻦ ﺟﺤﺮﻫﺎ .
ﻗﺎﻝ ﺍﻟﻐﺮﺑﻴﻮﻥ :ﺍﺟﻦِ ﺍﻟﻌﺴﻞ ،ﻭﻻ ﺗﻜﹾﺴِﺮِ ﺍﳋﻠِﻴﺔ .
ﻭﰲ ﺍﳊﺪﻳﺚِ ﺍﻟﺼﺤﻴﺢِ )) :ﺍﳌﺆﻣﻦ ﻛﺎﻟﻨﺤﻠﺔِ ﺗﺄﻛﻞﹸ ﻃﻴﺒﺎﹰ ،ﻭﺗﻀﻊ ﻃﻴﺒـﺎﹰ ،ﻭﺇﺫﺍ ﻭﻗﻌـﺖ
ﻋﻠﻰ ﻋﻮﺩٍ ،ﱂ ﺗﻜﺴِﺮﻩ. ((
ﺛﹶﻤﻨﻚ ﺍﳉﻨﺔﹸ
ﻳﻘﻮﻝﹸ ﻟﻠﺸﺎﻋﺮ:
ﻓﻜﻴﻒ ﺃﺑﻜﻲ ﻋﻠﻰ ﺷﻲﺀٍ ﺇﺫﺍ ﺫﻫﺒﺎ ﻧﻔﺴﻲ ﺍﻟﱵ ﲤﻠِﻚ ﺍﻷﺷﻴﺎﺀ ﺫﺍﻫﺒـﺔﹲ
ﺇﻥﱠ ﺍﻟﺪﻧﻴﺎ ﺑﺬﻫﺒِﻬﺎ ﻭﻓﻀﺘِﻬﺎ ﻭﻣﻨﺎﺻﺒِﻬﺎ ﻭﺩﻭﺭِﻫﺎ ﻭﻗﺼﻮﺭِﻫﺎ ﻻ ﺗﺴﺘﺄﻫﻞﹸ ﻗﻄﺮﺓ ﺩﻣـﻊٍ ،ﻓﻌﻨـﺪ
ﺍﻟﺘﺮﻣﺬﻱ ﺃﻥﱠ ﺍﻟﺮﺳﻮﻝ rﻗﺎﻝ )) :ﺍﻟﺪﻧﻴﺎ ﻣﻠﻌﻮﻧﺔﹲ ،ﻣﻠﻌﻮﻥﹲ ﻣﺎ ﻓﻴﻬﺎ ﺇﻻ ﺫﻛﹾﺮ ﺍﷲِ ،ﻭﻣـﺎ ﻭﺍﻻﻩ ،
ﻭﻋﺎﳌﺎﹰ ﻭﻣﺘﻌﻠﱠﻤﺎﹰ (( .
ﺇﺎ ﻭﺩﺍﺋﻊ ﻓﺤﺴﺐ ، ﻛﻤﺎ ﻳﻘﻮﻝﹸ ﻟﺒِﻴﺪ:
ﻭﻻﺑﺪ ﻳﻮﻣﺎﹰ ﺃﻥﹾ ﺗـﺮﺩ ﺍﻟﻮﺩﺍﺋـﻊ ﻭﻣﺎ ﺍﳌﺎﻝﹸ ﻭﺍﻷﻫﻠﻮﻥ ﺇﻻ ﻭﺩِﻳﻌـﺔﹲ
ﺇﻥ ﺍﳌﻠﻴﺎﺭﺍﺕِ ﻭﺍﻟﻌﻘﺎﺭﺍﺕِ ﻭﺍﻟﺴﻴﺎﺭﺍﺕِ ﻻ ﺗﺆﺧﺮ ﳊﻈﺔﹰ ﻭﺍﺣﺪﺓﹰ ﻣﻦ ﺃﺟﻞِ ﺍﻟﻌﺒﺪِ ،ﻗﺎﻝ ﺣـﺎﰎﹸ
ﺍﻟﻄﹼﺎﺋﻲ:
ﺇﺫﺍ ﺣﺸﺮﺟﺖ ﻳﻮﻣﺎﹰ ﻭﺿﺎﻕ ﺎ ﺍﻟﺼﺪﺭ ﻟﻌﻤﺮﻙ ﻣﺎ ﻳﻐﲏ ﺍﻟﺜﱠـﺮﺍﺀُ ﻋـﻦ ﺍﻟﻔـﱴ
ﻭﻟﺬﻟﻚ ﻗﺎﻝ ﺍﳊﻜﻤﺎﺀُ :ﺍﺟﻌﻞﹾ ﻟﻠﺸﻲﺀ ﲦﻨﺎﹰ ﻣﻌﻘﻮﻻﹰ ،ﻓﺈﻥﱠ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ﻻ ﺗﺴﺎﻭﻱ ﺍﳌﺆﻣﻦِ:
﴿ ﻭﻣﺎ ﻫﺬِﻩِ ﺍﻟﹾﺤﻴﺎﺓﹸ ﺍﻟﺪﻧﻴﺎ ﺇِﻟﱠﺎ ﻟﹶﻬﻮ ﻭﻟﹶﻌِﺐ. ﴾
ﻭﻳﻘﻮﻝﹸ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ : ﻻ ﲡﻌﻞﹾ ﻟﻨﻔﺴِﻚ ﲦﻨﺎﹰ ﻏﲑ ﺍﳉﻨﺔِ ،ﻓﺈﻥﱠ ﻧﻔﹾﺲ ﺍﳌـﺆﻣﻦِ ﻏﺎﻟﻴـﺔﹲ ،
ﻭﺑﻌﻀﻬﻢ ﻳﺒﻴﻌﻬﺎ ﺑﺮﺧﺺٍ .
ﺇﻥﱠ ﺍﻟﺬﻳﻦ ﻳﻨﻮﺣﻮﻥ ﻋﻠﻰ ﺫﻫﺎﺏِ ﺃﻣﻮﺍﻟِﻬﻢ ﻭﺪﻡِ ﺑﻴﻮﺗِﻬﻢ ﻭﺍﺣﺘﺮﺍﻕِ ﺳﻴﺎﺭﺍﺗِﻬﻢ ،ﻭﻻ ﻳﺄﺳﻔﻮﻥ
ﻭﳛﺰﻧﻮﻥ ﻋﻠﻰ ﻧﻘﹾﺺِ ﺇﳝﺎﻧِﻬﻢ ﻭﻋﻠﻰ ﺃﺧﻄﺎﺋِﻬﻢ ﻭﺫﻧﻮﺑِﻬﻢ ،ﻭﺗﻘﺼﲑِﻫﻢ ﰲ ﻃﺎﻋـﺔِ ﺭﺑﻬـﻢ ﺳـﻮﻑ
ﻳﻌﻠﻤﻮﻥ ﺃﻢ ﻛﺎﻧﻮﺍ ﺗﺎﻓﻬﲔ ﺑﻘﺪﺭِ ﻣﺎ ﻧﺎﺣﻮﺍ ﻋﻠﻰ ﺗﻠﻚ ،ﻭﱂ ﻳﺄﺳﻔﻮﺍ ﻋﻠـﻰ ﻫـﺬﻩِ ؛ ﻷﻥﱠ ﺍﳌـﺴﺄﻟﺔ
ﻣﺴﺄﻟﺔﹸ ﻗﻴﻢٍ ﻭﻣﺜﹸﻞٍ ﻭﻣﻮﺍﻗﻒ ﻭﺭﺳﺎﻟﺔٍ﴿ :ﺇِﻥﱠ ﻫ ﺆﻟﹶﺎﺀ ﻳﺤِﺒﻮﻥﹶ ﺍﻟﹾﻌﺎﺟِﻠﹶﺔﹶ ﻭﻳﺬﹶﺭﻭﻥﹶ ﻭﺭﺍﺀﻫﻢ ﻳﻮﻣﺎﹰ ﺛﹶﻘِﻴﻼﹰ﴾.
ﺍﳊﺐ ﺍﳊﻘﻴﻘﻲ
ﻛﹸﻦ ﻣﻦ ﺃﻭﻟﻴﺎﺀِ ﺍﷲِ ﻭﺃﺣﺒﺎﺋﻪِ ﻟِﺘﺴﻌﺪ ، ﺇﻥﱠ ﻣﻦ ﺃﺳﻌﺪِ ﺍﻟﺴﻌﺪﺍﺀِ ﺫﺍﻙ ﺍﻟﺬﻱ ﺟﻌﻞ ﻫﺪﻓﻪ ﺍﻷﲰﻰ
ﻭﻏﺎﻳﺘﻪ ﺍﳌﻨﺸﻮﺩﺓ ﺣﺐ ﺍﷲِ ﻋﺰ ﻭﺟﻞﱠ ،ﻭﻣﺎ ﺃﻟﹾﻄﻒ ﻗﻮﻟﻪ ﴿ : ﻳﺤِﺒﻬﻢ ﻭﻳﺤِﺒﻮﻧﻪ. ﴾
ﻗﺎﻝ ﺑﻌﻀﻬﻢ :ﻟﻴﺲ ﺍﻟﻌﺠﺐ ﻣﻦ ﻗﻮﻟﻪِ :ﳛﺒﻮﻧﻪ ،ﻭﻟﻜﻦ ﺍﻟﻌﺠﺐ ﻣﻦ ﻗﻮﻟِﻪِ ﳛـﺒﻬﻢ ؛ ﻓﻬـﻮ
ﺍﻟﺬﻱ ﺧﻠﻘﻬﻢ ﻭﺭﺯﻗﻬﻢ ﻭﺗﻮﻻﱠﻫﻢ ﻭﺃﻋﻄﺎﻫﻢ ، ﰒ ﳛﺒﻬﻢ ﴿ :ﻗﹸﻞﹾ ﺇِﻥ ﻛﹸﻨﺘﻢ ﺗﺤِﺒﻮﻥﹶ ﺍﻟﻠﹼﻪ ﻓﹶـﺎﺗﺒِﻌﻮﻧِﻲ
ﻳﺤﺒِﺒﻜﹸﻢ ﺍﻟﻠﹼﻪ. ﴾
ﻭﺍﻧﻈﺮ ﺇﱃ ﻣﻜﺮﻣﺔِ ﻋﻠﻲ ﺑﻦِ ﺃﰊ ﻃﺎﻟﺐٍ ،ﻭﻫﻲ ﺗﺎﺝ ﻋﻠﻰ ﺭﺃﺳﻪِ :ﺭﺟﻞﹲ ﻳﺤﺐ ﺍﷲ ﻭﺭﺳﻮﻟﻪ
،ﻭﳛﺒﻪ ﺍﷲُ ﻭﺭﺳﻮﻟﻪ.
ﺇﻥﱠ ﺭﺟﻼﹰ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﺃﺣﺐ ﴿ ﻗﹸﻞﹾ ﻫﻮ ﺍﻟﻠﱠﻪ ﺃﹶﺣﺪ ، ﴾ ﻓﻜﺎﻥ ﻳﺮﺩﺩﻫﺎ ﰲ ﻛـﻞﱢ ﺭﻛﻌـﺔٍ ،
ﻭﻳﺘﻮﻟﱠﻪ ﺑﺬﻛﹾﺮِﻫﺎ ،ﻭﻳﻌﻴﺪﻫﺎ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ،ﻭﻳﺸﺠﻲ ﺎ ﻓﺆﺍﺩﻩ ،ﻭﳛﺮﻙ ﺎ ﻭﺟﺪﺍﻧﻪ ،ﻗﺎﻝ ﻟـﻪ : r
)) ﺣﺒﻚ ﺇﻳﺎﻫﺎ ﺃﺩﺧﻠﹶﻚ ﺍﳉﻨﺔ (( .
ﻣﺎ ﺃﻋﺠﺐ ﺑﻴﺘﲔ ﻛﻨﺖ ﺃﻗﺮﺅﳘﺎ ﻗﺪﳝﺎﹰ ،ﰲ ﺗﺮﲨﺔٍ ﻷﺣﺪِ ﺍﻟﻌﻠﻤﺎﺀِ ،ﻳﻘﻮﻝ :
ﺑﻠﻴﻠﻰ ﻭﺳﻠﻤﻰ ﻳﺴﻠﹸﺐ ﺍﻟﻠﱡﺐ ﻭﺍﻟﻌﻘﹾﻼ ﺇﺫﺍ ﻛﺎﻥ ﺣﺐ ﺍﳍﺎﺋِﻤﲔ ﻣﻦ ﺍﻟـﻮﺭﻯ
ﺳﺮﻯ ﻗﻠﺒﻪ ﺷﻮﻗﺎﹰ ﻋﻠﻰ ﺍﻟﻌﺎﱂِ ﺍﻷﻋﻠﻰ ﻓﻤﺎﺫﺍ ﻋﺴﻰ ﺃﻥ ﻳﻔﻌﻞ ﺍﳍﺎﺋِﻢ ﺍﻟـﺬﻱ
﴿ ﻭﻗﹶﺎﻟﹶﺖِ ﺍﻟﹾﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭﻯ ﻧﺤﻦ ﺃﹶﺑﻨﺎﺀ ﺍﻟﻠﹼﻪِ ﻭﺃﹶﺣِﺒﺎ ﺅﻩ ﻗﹸﻞﹾ ﻓﹶﻠِﻢ ﻳﻌﺬﱢﺑﻜﹸﻢ ﺑِﺬﹸﻧﻮﺑِﻜﹸﻢ ﴾ .
ﺇﻥﱠ ﳎﻨﻮﻥ ﻟﻴﻠﻰ ﻗﺘﻠﻪ ﺣﺐ ﺍﻣﺮﺃﺓٍ ،ﻭﻗﺎﺭﻭﻥ ﺣﺐ ﻣﺎﻝٍ ،ﻭﻓﺮﻋﻮﻥ ﺣﺐ ﻣﻨـﺼﺐٍ ،ﻭﻗﹸﺘـﻞ
ﲪﺰﺓﹸ ﻭﺟﻌﻔﺮ ﻭﺣﻨﻈﻠﺔﹸ ﺣﺒﺎﹰ ﷲ ﻭﻟﺮﺳﻮﻟﻪ ،ﻓﻴﺎ ﻟﺒﻌﺪِ ﻣﺎ ﺑﲔ ﺍﻟﻔﺮﻳﻘﲔ .
ﻭﻗﻔــــﺔ
» ﻳﻨﺘﺤﺮ ٣٠٠ ﺿﺎﺑﻂِ ﺷﺮﻃﺔٍ ﺳﻨﻮﻳﺎﹰ ﰲ ﺃﻣﺮﻳﻜﺎ ،ﻣﻨﻬﻢ ﻋﺸﺮﺓﹲ ﰲ ﻧﻴﻮﻳﻮﺭﻙ ﻭﺣﺪﻫﺎ ..ﻭﻣﻨﺬﹸ ﻋﺎﻡ
١٩٨٧ﻡ ﻳﺘﺰﺍﻳﺪ ﻋﺪﺩ ﺿﺒﺎﻁ ﺍﻟﺸﺮﻃﺔِ ﺍﳌﹸﻨﺘﺤِﺮِﻳﻦ ﻫﻨﺎﻙ ..ﻭﻫﻲ ﻇﺎﻫﺮﺓﹲ ﺃﻗﻠﻘﺖِ ﺍﻟﺴﻠﻄﺎﺕِ ،ﻭﻗـﺎﻡ
ﺍﻻﲢﺎﺩ ﺍﻟﻮﻃﲏ ﻟﻀﺒﺎﻁِ ﺍﻟﺸﺮﻃﺔِ ﺑﺒﺤﺜِﻬﺎ .
ﻧﻌﻴﻢ ﻭﺟﺤﻴﻢ
ﻧﺸﺮﺕ ﺍﻟﺼﺤﻒ ﺍﻟﻌﺎﳌﻴﺔﹸ ﺧﱪﺍﹰ ﻋﻦ ﺍﻧﺘﺤﺎﺭِ ﺭﺋﻴﺲِ ﻭﺯﺭﺍﺀِ ﻓﺮﻧﺴﺎ ﰲ ﺣﻜﻢِ ﺍﻟﺮﺋﻴﺲِ ﻣﻴﺘـﺮﺍﻥ ،
ﻭﺍﻟﺴﺒﺐ ﰲ ﺫﻟﻚ ﺃﻥﱠ ﺑﻌﺾ ﺍﻟﺼﺤﻒِ ﺍﻟﻔﺮﻧﺴﻴﺔ ﺷﻨﺖ ﻋﻠﻴﻪِ ﻏﺎﺭﺓﹰ ﻣﻦ ﺍﻟﻨﻘﹾﺪِ ﻭﺍﻟﺸﺘﻢِ ﻭﺍﻟﺘﺠـﺮﻳﺢِ ،
ﻓﻠﻢ ﳚﺪ ﻫﺬﺍ ﺍﳌﺴﻜﲔ ﺇﳝﺎﻧﺎﹰ ﻭﻻ ﺳﻜﻴﻨﺔﹰ ﻭﻻ ﺍﺳﺘﻘﺮﺍﺭﺍﹰ ﻳﻌﻮﺩ ﺇﻟﻴﻪ ،ﻭﱂ ﳚﺪ ﻣﻦ ﻳﺮﻛﻦ ﺇﻟﻴﻪ ،ﻓﺒﺎﺩﺭ
ﻓﺄﺯﻫﻖ ﺭﻭﺣﻪ .
ﺇﻥﱠ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺍﳌﺴﻜﲔ ﺍﻟﺬﻱ ﺃﻗﺪﻡ ﻋﻠﻰ ﺍﻻﻧﺘﺤﺎﺭِ ﱂ ﻳﻬﺘﺪِ ﺑﺎﳍﺪﺍﻳﺔِ ﺍﻟﺮﺑﺎﻧﻴﺔِ ﺍﳌﺘﻤﺜﱠﻠﺔِ ﰲ ﻗﻮﻟِﻪِ
ﺃﹶﺫﹰﻯ ﴾ ﺿﻴﻖٍ ﻣﻤﺎ ﻳﻤﻜﹸﺮﻭﻥﹶ ﴾ ﻭﻗﻮﻟِﻪ ﺳﺒﺤﺎﻧﻪ ﴿ :ﻟﹶﻦ ﻳﻀﺮﻭﻛﹸﻢ ﺇِﻻﱠ
ﺳﺒﺤﺎﻧﻪ ﴿ :ﻭﻻﹶ ﺗﻚ ﻓِﻲ
،ﻭﻗﻮﻟﻪ ﴿ :ﻭﺍﺻﺒِﺮ ﻋﻠﹶﻰ ﻣﺎ ﻳﻘﹸﻮﻟﹸﻮﻥﹶ ﻭﺍﻫﺠﺮﻫﻢ ﻫﺠﺮﺍﹰ ﺟﻤِﻴﻼﹰ ﴾ ،ﻷﻥﱠ ﺍﻟﺮﺟﻞ ﻓﹶﻘﹶـﺪ ﻣﻔﺘـﺎﺡ
ﺍﳍﺪﺍﻳﺔِ ،ﻭﻃﺮﻳﻖ ﺍﻟﺴﺪﺍﺩِ ﻭﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩِ ﴿ :ﻣﻦ ﻳﻀﻠِﻞِ ﺍﻟﻠﹼﻪ ﻓﹶﻼﹶ ﻫﺎﺩِﻱ ﻟﹶﻪ. ﴾
ﺇﻥﱠ ﻣﻦ ﻭﺻﺎﻳﺎ ﺍﻵﺧﺮﻳﻦ ﻟﻜﻞﱢ ﻣﺜﹾﻘﻞٍ ﺑﺎﳍﻢ ﻭﺍﳊﺰﻥِ ،ﺃﻥﹾ ﻳﺄﻣﺮﻭﻩ ﺑﺎﳉﻠﻮﺱِ ﻋﻠﻰ ﺿﻔﺎﻑِ ﺍﻟﻨﻬﺮِ
،ﻭﻳﺴﺘﻤﺘﻊ ﺑﺎﳌﻮﺳﻴﻘﻰ ،ﻭﻳﻠﻌﺐ ﺍﻟﻨﺮﺩ ،ﻭﻳﺘﺰﻟﱠﺞ ﻋﻠﻰ ﺍﻟﺜﹾﻠﺞِ .
ﻟﻜﻦ ﻭﺻﺎﻳﺎ ﺃﻫﻞ ﺍﻹﺳﻼﻡِ ،ﻭﺃﻫﻞﹶ ﺍﻟﻌﺒﻮﺩﻳﺔِ ﺍﳊﻘﱠﺔِ :ﺟﻠﺴﺔﹲ ﺑﲔ ﺍﻷﺫﺍﻥِ ﻭﺍﻹﻗﺎﻣِﺔ ﰲ ﺭﻭﺿـ ٍﺔ
ﻣﻦ ﺭﻳﺎﺽِ ﺍﳉﻨﺔِ ،ﻭﻫﺘﺎﻑ ﺑﺬِﻛﺮِ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪِ ،ﻭﺗﺴﻠﻴﻢ ﺑﺎﻟﻘﻀﺎﺀِ ﻭﺍﻟﻘﺪﺭِ ،ﻭﺭﺿﺎﹰ ﲟﺎ ﻗﺴﻢ ﺍﷲُ
،ﻭﺗﺆﻛﱡﻞﹲ ﻋﻠﻰ ﺍﷲِ ﺟﻞﱠ ﻭﻋﻼ .
﴿ ﺃﹶﻟﹶﻢ ﻧﺸﺮﺡ ﻟﹶﻚ ﺻﺪﺭﻙ﴾
ﻧﺰﻝﹶ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻠﻰ ﺭﺳﻮﻝِ ﺍﷲِ rﻓﺘﺤﻘﱠﻘﺖ ﻓﻴﻪ ﻫﺬﻩِ ﺍﻟﻜﻠﻤﺔﹸ ،ﻓﻜﺎﻥ ﺳﻬﻞ ﺍﳋـﺎﻃﺮِ ،
ﻣﻨﺸﺮﺡ ﺍﻟﺼﺪﺭِ ،ﻣﺘﻔﺎﺋﻼﹰ ،ﺟﻴﺎﺵ ﺍﻟﻔﺆﺍﺩِ ،ﺣﻲ ﺍﻟﻌﺎﻃﻔﺔِ ،ﻣﻴﺴﺮﺍﹰ ﰲ ﺃﻣﻮﺭِﻩِ ،ﻗﺮﻳﺒﺎﹰ ﻣﻦ ﺍﻟﻘﻠﻮﺏِ ،
ﺑﺴﻴﻄﺎﹰ ﰲ ﻋﻈﻤﺔٍ ،ﺩﺍﻧﻴﺎﹰ ﻣﻦ ﺍﻟﻨﺎﺱِ ﰲ ﻫﻴﺒﺔٍ ،ﻣﺘﺒﺴﻤﺎﹰ ﰲ ﻭﻗﺎﺭٍ ،ﻣﺘﺤﺒﺒﺎﹸ ﰲ ﲰﻮ ، ﻣﺄﻟﻮﻓﺎﹰ ﻟﻠﺤﺎﺿﺮ
ﻭﺍﻟﺒﺎﺩﻱ ،ﺟﻢ ﺍﳋﹸﻠﹸﻖِ ،ﻃﻠﹾﻖ ﺍﳌﹸﺤﻴﺎ ،ﻣﺸﺮﻕ ﺍﻟﻄﻠﹾﻌﺔِ ،ﻏﺰﻳﺮ ﺍﳊﻴﺎﺀِ ،ﻳﻬﺶ ﻟﻠﺪﻋﺎﺑـﺔِ ،ﻭﻳـﺒ
ﺶ
ﻟﻠﻘﺎﺩِﻡ ،ﻣﺴﺮﻭﺭﺍﹰ ﺑﻌﻄﺎﺀِ ﺍﷲِ ،ﺟﺬِﻻﹸ ﺑﺎﳍِﺒﺎﺕِ ﺍﻟﺮﺑﺎﻧﻴﺔِ ،ﻻ ﻳﻌﺘﺮﻳﻪ ﺍﻟﻴﺄﺱ ، ﻭﻻ ﻳﻌﺮﻑ ﺍﻹﺣﺒـﺎﻁ ،
ﻭﻻ ﳜﻠﺪ ﺇﱃ ﺍﻟﺘﺨﺬِﻳﻞِ ،ﻭﻻ ﻳﻌﺘﺮﻑ ﺑﺎﻟﻘﻨﻮﻁِ ،ﻭﻳﻌﺠﺒﻪ ﺍﻟﻔﺄﻝﹸ ﺍﳊﺴﻦ ، ﻭﻳﻜﺮﻩ ﺍﻟﺘﻌﻤﻖ ﻭﺍﻟﺘﺸﺪﻕ
ﻟﻴﺲِ ﺍﻟﺴﻌﺎﺩﺓﹸ ﻗﺼﺮ ﻋﺒﺪِﺍﳌﻠﻚ ﺑﻦِ ﻣﺮﻭﺍﻥ ،ﻭﻻ ﺟﻴﻮﺵ ﻫـﺎﺭﻭﻥِ ﺍﻟﺮﺷـﻴﺪِ ﻭﻻ ﺩﻭﺭ ﺍﺑـ ِﻦ
ﺍﳉﺼﺎﺹِ ،ﻭﻻ ﻛﻨﻮﺯ ﻗﺎﺭﻭﻥ ،ﻭﻻ ﰲ ﻛﺘﺎﺏِ ﺍﻟﺸﻔﺎﺀِ ﻻﺑﻦِ ﺳﻴﻨﺎ ،ﻭﻻ ﰲ ﺩﻳﻮﺍﻥِ ﺍﳌﺘﻨﱯ ،ﻭﻻ ﰲ
ﺣﺪﺍﺋﻖِ ﻗﺮﻃﺒﺔ ،ﺃﻭ ﺑﺴﺎﺗﲔِ ﺍﻟﺰﻫﺮﺍﺀِ .
ﺍﻟﺴﻌﺎﺩﺓﹸ ﻋﻨﺪ ﺍﻟﺼﺤﺎﺑِﺔ ﻣﻊ ﻗﻠﱠﺔِ ﺫﺍﺕِ ﺍﻟﻴﺪِ ،ﻭﺷﻈﻒِ ﺍﳌﻌﻴﺸﺔِ ،ﻭﺯﻫﺎﺩﻩِ ﺍﳌـﻮﺍﺭﺩِ ،ﻭﺷـﺢ
ﺍﻟﻨﻔﻘﺔِ .
ﺍﻟﺴﻌﺎﺩﺓﹸ ﻋﻨﺪ ﺍﺑﻦِ ﺍﳌﺴﻴﺐِ ﰲ ﺗﺄﻟﱡﻬِﻪ ،ﻭﻋﻨﺪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤِﻪِ ،ﻭﻋﻨﺪ ﺍﳊﺴﻦِ ﺍﻟﺒﺼﺮ
ﻱ
ﰲ ﺻِﺪﻗِﻪِ ،ﻭﻣﻊ ﺍﻟﺸﺎﻓﻌﻲ ﰲ ﺍﺳﺘﻨﺒﺎﻃﺎﺗِﻪ ،ﻭﻣﺎﻟﻚٍ ﰲ ﻣﺮﺍﻗﺒﺘِﻪ ،ﻭﺃﲪﺪ ﰲ ﻭﺭﻋِﻪِ ،ﻭﺛﺎﺑﺖٍ ﺍﻟﺒﻨـﺎﱐﱢ
ﰲ ﻋﺒﺎﺩﺗﻪِ ﴿ ﺫﹶﻟِﻚ ﺑِﺄﹶﻧﻬﻢ ﻻﹶ ﻳﺼِﻴﺒﻬﻢ ﻇﹶﻤﺄﹲ ﻭﻻﹶ ﻧﺼﺐ ﻭﻻﹶ ﻣﺨﻤﺼﺔﹲ ﻓِﻲ ﺳﺒِﻴﻞِ ﺍﻟﻠﹼﻪِ ﻭﻻﹶ ﻳﻄﹶـﺆﻭﻥﹶ
ﻣﻮﻃِﺌﺎﹰ ﻳﻐِﻴﻆﹸ ﺍﻟﹾﻜﹸﻔﱠﺎﺭ ﻭﻻﹶ ﻳﻨﺎﻟﹸﻮﻥﹶ ﻣِﻦ ﻋﺪﻭ ﻧﻴﻼﹰ ﺇِﻻﱠ ﻛﹸﺘِﺐ ﻟﹶﻬﻢ ﺑِﻪِ ﻋﻤﻞﹲ ﺻﺎﻟِﺢ. ﴾
ﻟﻴﺴﺖِ ﺍﻟﺴﻌﺎﺩﺓﹸ ﺷﻴﻜﺎﹰ ﻳﺼﺮﻑ ، ﻭﻻ ﺩﺍﺑﺔﹰ ﺗﺸﺘﺮﻯ ،ﻭﻻ ﻭﺭﺩﺓﹰ ﺗﺸﻢ ، ﻭﻻ ﺑﺮﺍﹰ ﻳﻜﺎﻝﹸ ،ﻭﻻ
ﺑﺰﺍﹰ ﻳﻨﺸﺮ.
ﺍﻟﺴﻌﺎﺩﺓﹸ ﺳﻠﻮﺓﹸ ﺧﺎﻃﺮٍ ﲝﻖ ﳛﻤِﻠﹸﻪ ،ﻭﺍﻧﺸﺮﺍﺡ ﺻﺪﺭٍ ﳌﺒﺪﺃ ﻳﻌﻴﺸﻪ ،ﻭﺭﺍﺣﺔﹸ ﻗﻠﺐٍ ﳋﲑٍ ﻳﻜﹾﺘﻨِﻔﹸﻪ.
ﻣﻦ ﺑﺒﺎﰊ ﻗﻠـﺖ ﺑﺎﻟﺒـﺎﺏِ ﺃﻧـﺎ ﻗﺎﻝ ﱄ ﺍﶈﺒـﻮﺏ ﳌﱠـﺎ ﺯﺭﺗـ ﻪ
ـﺎـﻪ ﺑﻴﻨﻨـ
ـﺖ ﻓﻴـ
ـﺎ ﻓﺮﻗـ
ﺣﻴﻨﻤـ ﻗﺎﻝ ﱄ ﺃﺧﻄﺄﺕ ﺗﻌﺮﻳﻒ ﺍﳍﻮﻯ
ﺃﻃﺮﻕ ﺍﻟﺒـﺎﺏ ﻋﻠﻴـﻪ ﻣﻮﻫِﻨـﺎ ـﺎﻡ ﻓﻠﻤـﺎ ﺟﺌﺘـﻪ ﻭﻣـﻀﻰ ﻋـ
ﰒ ﱠ ﺇﻻﱠ ﺃﻧــﺖ ﺑﺎﻟﺒــﺎﺏِ ﻫﻨــﺎ ﻗﺎﻝ ﱄ ﻣﻦ ﺃﻧﺖ ﻗﻠﺖ ﺃﻧﻈﹸﺮ ﻓﻤﺎ
ﻭﻋﺮﻓﹾﺖ ﺍﳊﹸﺐ ﻓﺎﺩﺧﻞﹾ ﻳﺎ ﺃﻧـﺎ ﻗﺎﻝ ﱄ ﺃﺣﺴﻨﺖ ﺗﻌﺮﻳﻒ ﺍﳍﻮﻯ
ﻻﺑﺪ ﻟﻠﻌﺒﺪ ﻣﻦ ﺃﺥٍ ﻣﻔﻴﺪٍ ﻳﺄﻧﺲ ﺇﻟﻴﻪ ،ﻭﻳﺮﺗﺎﺡ ﺇﻟﻴﻪ ،ﻭﻳﺸﺎﺭﻛﹸﻪ ﺃﻓﺮﺍﺣﻪ ﻭﺃﺗﺮﺍﺣﻪ ، ﻭﻳﺒﺎﺩﻟﹸـﻪ
ﻭﺩﺍﹰ ﺑﻮﺩ ﴿ . ﻭﺍﺟﻌﻞ ﻟﱢﻲ ﻭﺯِﻳﺮﺍﹰ ﻣﻦ ﺃﹶﻫﻠِﻲ} {٢٩ﻫﺎﺭﻭﻥﹶ ﺃﹶﺧِﻲ} {٣٠ﺍﺷﺪﺩ ﺑِـﻪِ ﺃﹶﺯﺭِﻱ}{٣١
ﻭﺃﹶﺷﺮِﻛﹾﻪ ﻓِﻲ ﺃﹶﻣﺮِﻱ} {٣٢ﻛﹶﻲ ﻧﺴﺒﺤﻚ ﻛﹶﺜِﲑﺍﹰ} {٣٣ﻭﻧﺬﹾﻛﹸﺮﻙ ﻛﹶﺜِﲑﺍﹰ ﴾ .
ﻳﻮﺍﺳﻴﻚ ﺃﻭ ﻳﺴﻠِﻴﻚ ﺃﻭ ﻳﺘﻮﺟـﻊ ﻭﻻﺑﺪ ﻣﻦ ﺷﻜﻮﻯ ﺇﱃ ﺫﻱ ﻗﺮﺍﺑﺔٍ
﴿ ﺑﻌﻀﻬﻢ ﺃﹶﻭﻟِﻴﺎﺀ ﺑﻌﺾٍ ﴾ ﴿ ،ﻛﹶﺄﹶﻧﻬﻢ ﺑﻨﻴﺎﻥﹲ ﻣﺮﺻﻮﺹ ﴿ ، ﴾ ﻭﺃﹶﻟﱠﻒ ﺑﻴﻦ ﻗﹸﻠﹸﻮﺑِﻬِﻢ، ﴾
﴿ ﺇِﻧﻤﺎ ﺍﻟﹾﻤ ﺆﻣِﻨﻮﻥﹶ ﺇِ ﺧﻮﺓﹲ ﴾ .
ﻻﺑﺪ ﻣﻦ ﺻﺎﺣﺐٍ
ﺇﻥﱠ ﻣﻦ ﺃﺳﺒﺎﺏِ ﺍﻟﺴﻌﺎﺩﺓِ ﺃﻥﹾ ﲡﺪ ﻣﻦ ﺗﻨﻔﻌﻚ ﺻﺤﺒﺘﻪ ،ﻭﺗﺴﻌﺪﻙ ﺭﻓﻘﺘﻪ )) .ﺃﻳﻦ ﺍﳌﺘﺤﺎﺑﻮﻥ
ﰲ ﺟﻼﱄ ،ﺍﻟﻴﻮﻡ ﺃﹸﻇِﻠﱡﻬﻢ ﰲ ﻇِﻠﱢﻲ ﻳﻮﻡ ﻻ ﻇِﻞﱠ ﺇﻻ ﻇﻠﱢﻲ (( .
)) ﻭﺭﺟﻼﻥِ ﲢﺎﺑﺎ ﰲ ﺍﷲِ ،ﺍﺟﺘﻤﻌﺎ ﻋﻠﻴﻪِ ﻭﺗﻔﺮﻗﺎ ﻋﻠﻴِﻪ (( .
ﷲِ ﻣﺎ ﺃﺗﻌﺲ ﺍﻟﺪﻧﻴﺎ ،ﺇﻥﹾ ﺻﺤﺖ ﻣﻦ ﺟﺎﻧﺐٍ ﻓﺴﺪﺕ ﻣﻦ ﺟﺎﻧﺐٍ ﺁﺧﺮ ،ﺇﻥﹾ ﺃﻗﺒـﻞ ﺍﳌـﺎﻝﹸ
ﻣﺮِﺽ ﺍﳉﺴﻢ ، ﻭﺇﻥﹾ ﺻﺢ ﺍﳉﺴﻢ ﺣﻠﱠﺖِ ﺍﳌﺼﺎﺋﺐ ، ﻭﺇﻥﹾ ﺻﻠﹸﺢ ﺍﳊﺎﻝﹸ ﻭﺍﺳﺘﻘﺎﻡ ﺍﻷﻣﺮ ﺣﻞﱠ ﺍﳌﻮﺕ.
ﺧﺮﺝ ﺍﻟﺸﺎﻋﺮ ﺍﻷﻋﺸﻰ ﻣﻦ ) ﳒﺪٍ ( ﺇﱃ ﺍﻟﺮﺳﻮﻝِ rﳝﺘﺪﺣﻪ ﺑﻘﺼﻴﺪﺓٍ ﻭﻳﺴﻠﻢ ، ﻓﻌﺮﺽ ﻟـﻪ
ﺃﺑﻮ ﺳﻔﻴﺎﻥ ﻓﺄﻋﻄﺎﻩ ﻣﺎﺋﺔ ﻧﺎﻗﺔٍ ،ﻋﻠﻰ ﺃﻥﹾ ﻳﺘﺮﻙ ﺳﻔﹶﺮﻩ ﻭﻳﻌﻮﺩ ﺇﱃ ﺩﻳﺎﺭِﻩِ ،ﻓﺄﺧـﺬ ﺍﻹﺑـﻞ ﻭﻋـﺎﺩ ،
ﻭﺭﻛﺐ ﺃﺣﺪﻫﺎ ﻓﻬﻮ ﺟﻠﺖ ﺑﻪ ،ﻓﺴﻘﻂ ﻋﻠﻰ ﺭﺃﺳِﻪِ ،ﻓﺎﻧﺪﻗﱠﺖ ﻋﻨﻘﹸﻪ ، ﻭﻓﺎﺭﻕ ﺍﳊﻴﺎﺓ ،ﺑﻼ ﺩﻳـﻦٍ
ﻭﻻ ﺩﻧﻴﺎ .ﺃﻡ ﻗﺼﻴﺪﺗﻪ ﺍﻟﱵ ﻫﻴﺄﻫﺎ ﻟﻴﻘﻮﳍﺎ ﺑﲔ ﻳﺪﻱ ﺭﺳﻮﻝ ﺍﷲِ ، rﻓﻬﻲ ﺑﺪﻳﻌﺔﹸ ﺍﳊﹸﺴﻦِ ﻳﻘﻮﻝﹸ ﻓﻴﻬﺎ:
ﻓﻤﺎ ﳉﺮﺝٍ ﺇﺫﺍ ﺃﺭﺿـﺎﻛﻤﻮ ﺃﱂﹸ ﺇﻥﹾ ﻛﺎﻥ ﺳﺮﻛﹸﻢ ﻣﺎ ﻗﺎﻝ ﺣﺎﺳِﺪﻧﺎ
ﻭﻗﻔـــﺔ
)) ﺗﻌﺮﻑ ﺇﱃ ﺍﷲِ ﰲ ﺍﻟﺮﺧﺎﺀِ ،ﻳﻌﺮﻓﹾﻚ ﰲ ﺍﻟﺸﺪﺓ (( .
ﻗﺮﺍﺀﺓ ﺍﻟﻌﻘﻮﻝ
ﳑﺎ ﻳﺸﺮﺡ ﺍﳋﺎﻃﺮ ﻭﻳﺴﺮ ﺍﻟﻨﻔﹾﺲ ،ﺍﻟﻘﺮﺍﺀﺓﹸ ﻭﺍﻟﺘﺄﻣﻞﹸ ﰲ ﻋﻘﻮﻝِ ﺍﻷﺫﻛﻴﺎﺀِ ﻭﺃﻫﻞِ ﺍﻟﻔِﻄﻨﺔِ ،ﻓﺈﻧﻬﺎ
ﻣﺘﻌﺔﹲ ﻳﺴﻠﻮ ﺎ ﺍﳌﹸﻄﺎﻟﻊِ ﻟﺘﻠﻚ ﺍﻹﺷﺮﺍﻗﺎﺕِ ﺍﻟﺒﺪﻳﻌﺔِ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻔﻄﻨﺎﺀِ .ﻭﺳﻴﺪ ﺍﻟﻌـﺎﺭﻓﲔ ﻭﺧـﲑﺓﹸ
ﺍﻟﻌﺎﳌﲔ ،ﺭﺳﻮﻟﹸﻨﺎ ، rﻭﻻ ﻳﻘﺎﺱ ﻋﻠﻴﻪِ ﺑﻘﻴﺔﹸ ﺍﻟﻨﺎﺱِ ،ﻷﻧﻪ ﻣﺆﻳﺪ ﺑﺎﻟﻮﺣﻲ ،ﻣﺼﺪﻕ ﺑـﺎﳌﻌﺠﺰﺍﺕِ ،
ﻣﺒﻌﻮﺙﹲ ﺑﺎﻵﻳﺎﺕِ ﺍﻟﺒﻴﻨﺎﺕِ ،ﻭﻫﺬﺍ ﻓﻮﻕ ﺫﻛﺎﺀِ ﺍﻷﺫﻛﻴﺎﺀ ﻭﳌﹸﻮﻉ ﺍﻷﺩﺑﺎﺀِ .
﴿ ﻭﺇِﺫﹶﺍ ﻣﺮِﺿﺖ ﻓﹶﻬﻮ ﻳﺸﻔِﲔِ ﴾
ﻗﺎﻝ ﺃﺑﻘﺮﺍﻁﹸ » :ﺍﻹﻗﻼﻝﹸ ﻣﻦ ﺍﻟﻀﺎﺭ ، ﺧﲑ ﻣﻦ ﺍﻹﻛﺜﺎﺭِ ﻣﻦ ﺍﻟﻨﺎﻓﻊِ « .ﻭﻗﺎﻝ » :ﺍﺳﺘﺪﳝﻮﺍ
ﺍﻟﺼﺤﺔ ﺑﺘﺮﻙِ ﺍﻟﺘﻜﺎﺳﻞِ ﻋﻦ ﺍﻟﺘﻌﺐِ ،ﻭﺑﺘﺮﻙِ ﺍﻻﻣﺘﻼﺀِ ﻣﻦ ﺍﻟﻄﻌﺎﻡِ ﻭﺍﻟﺸﺮﺍﺏِ « .
ﻭﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻜﻤﺎﺀِ » :ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺼﺤﺔ :ﻓﻠﻴﺠﻮﺩ ﺍﻟﻐﺪﺍﺀ ،ﻭﻟﻴﺄﻛﹸـﻞﹾ ﻋﻠـﻰ ﻧﻔـﺎﺀٍ ،
ﻭﻟﻴﺸﺮﺏ ﻋﻠﻰ ﻇﻤﺎﺀٍ ،ﻭﻟﻴﻘﻠﱢﻞﹾ ﻣﻦ ﺷﺮﺏِ ﺍﳌﺎﺀِ ،ﻭﻳﺘﻤﺪﺩ ﺑﻌﺪ ﺍﻟﻐﺪﺍﺀِ ،ﻭﻳﺘﻤﺶ ﺑﻌﺪ ﺍﻟﻌﺸﺎﺀِ ،ﻭﻻ
ﻳﻨﻢ ﺣﱴ ﻳﻌﺮﺽ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﳋﻼﺀِ ،ﻭﻟﻴﺤﺬﺭ ﺩﺧﻮﻝ ﺍﳊﻤﺎﻡِ ﻋﻘﻴِﺐ ﺍﻻﻣﺘﻼﺀ ،ﻭﻣﺮﺓﹲ ﰲ ﺍﻟـﺼﻴﻒِ
ﺧﲑ ﻣﻦ ﻋﺸﺮٍ ﰲ ﺍﻟﺸﺘﺎﺀِ « .
ﻭﻗﺎﻝ ﺍﳊﺎﺭﺙﹸ » :ﻣﻦ ﺳﺮﻩ ﺍﻟﺒﻘﺎﺀُ – ﻭﻻ ﺑﻘﺎﺀ – ﻓﻠﻴﺒﺎﻛِﺮِ ﺍﻟﻐﺪﺍﺀَ ،ﻭﻟﻴﻌﺠـﻞِ ﺍﻟﻌـﺸﺎﺀ ،
ﻭﻟﹸﺨﻔﱢﻒِ ﺍﻟﺮﺩﺍﺀ ،ﻭﻟﻴﻘﻞﱠ ﻏِﺸﻴﺎﻥ ﺍﻟﻨﺴﺎﺀِ « .
ﻭﻗﺎﻝ ﺃﻓﻼﻃﻮﻥ » :ﲬﺲ ﻳﺬﺑﻦ ﺍﻟﺒﺪﻥﹶ ،ﻭﺭﲟﺎ ﻗﹶﺘﻠﹾﻦ : ﻗِﺼﺮ ﺫﺍﺕِ ﺍﻟﻴﺪِ ،ﻭﻓﺮﺍﻕ ﺍﻷﺣﺒـﺔِ ،
ﻭﲡﺮﻉ ﺍﳌﻐﺎﻳﻆِ ،ﻭﺭﺩ ﺍﻟﻨﺼﺢ ،ﻭﺿﺤِﻚ ﺫﻭﻱ ﺍﳉﻬﻞِ ﺑﺎﻟﻌﻘﻼﺀِ « .
ﻭﻣﻦ ﺟﻮﺍﻣﻊِ ﻛﻠﻤﺎﺕِ ﺃﺑﻘﺮﺍﻁ ﻗﻮﻟﻪ » : ﻛﻞﱡ ﻛﺜﲑٍ ،ﻓﻬﻮ ﻣﻌﺎﺩٍ ﻟﻠﻄﺒﻴﻌﺔِ « .
ﻭﻗﻴﻞ ﳉﺎﻟﻴﻨﻮﺱ :ﻣﺎ ﻟﻚ ﻻ ﲤﺮﺽ ؟ ﻓﻘﺎﻝ » :ﻷﱐ ﱂ ﺃﲨﻊ ﺑﲔ ﻃﻌﺎﻣﻴﻦِ ﺭﺩﻳـﺌﲔِ ،ﻭﱂ
ﺃﹸﺩﺧِﻞ ﻃﻌﺎﻣﺎﹰ ﻋﻠﻰ ﻃﻌﺎﻡٍ ،ﻭﱂ ﺃﺣﺒِﺲ ﰲ ﺍﳌﻌﺪﺓِ ﻃﻌﺎﻣﺎﹰ ﺗﺄﺫﱠﻳﺖ ﻣﻨﻪ « .
ﻭﺃﺭﺑﻌﺔﹸ ﺃﺷﻴﺎﺀ ﺗﻤﺮﺽ ﺍﳉﺴﻢ :ﺍﻟﻜﻼﻡ ﺍﻟﻜﺜﲑ ، ﻭﺍﻟﻨﻮﻡ ﺍﻟﻜﺜﲑ ، ﻭﺍﻷﻛﻞﹸ ﺍﻟﻜﺜﲑ ، ﻭﺍﳉﻤﺎ
ﻉ
ﺍﻟﻜﺜﲑ . ﻓﺎﻟﻜﻼﻡ ﺍﻟﻜﺜﲑ : ﻳﻘﻠﱢﻞ ﻣﺦ ﺍﻟﺪﻣﺎﻍِ ﻭﻳﻀﻌﻔﹸﻪ ،ﻭﻳﻌﺠﻞﹸ ﺍﻟﺸﻴﺐ .ﻭﺍﻟﻨﻮﻡ ﺍﻟﻜﺜﲑ : ﻳـﺼﻔﱢﺮ
ﺧﺬﹸﻭﺍ ﺣِﺬﹾﺭﻛﻢ
ﻓﺎﳊﺎﺯﻡ ﻳﺘﻮﻗﱠﻒ ﺣﱴ ﻳﺮﻯ ﻭﻳﺒﺼﺮ ،ﻭﻳﺘﺮﻗﱠﺐ ،ﻭﻳﺘﺄﻣﻞ ،ﻭﻳﻌﻴﺪ ﺍﻟﻨﻈﺮ ،ﻭﻳﻘﺮﺃ ﺍﻟﻌﻮﺍﻗـﺐ ،
ﻭﻳﻘﺪﺭ ﺍﳋﻄﻮﺍﺕِ ،ﻭﻳﱪﻡ ﺍﻟﺮﺃﻱ ،ﻭﳛﺘﺎﻁ ﻭﻳﺤﺬﺭ ،ﻟﺌﻼﱠ ﻳﻨﺪﻡ ،ﻓﺈﻥ ﻭﻗﻊ ﺍﻷﻣﺮ ﻋﻠﻰ ﻣـﺎ ﺃﺭﺍﺩ ،
ﺣﻤِﺪ ﺍﷲ ،ﻭﺷﻜﺮ ﺭﺃﻳﻪ ،ﻭﺇﻥ ﻛﺎﻧﺖِ ﺍﻷُﺧﺮﻯ ،ﻗﺎﻝ :ﻗﺪﺭ ﺍﷲُ ،ﻭﻣﺎ ﺷﺎﺀ ﻓﹶﻌﻞﹶ .ﻭﺭﺿـﻲ ﻭﱂ
ﳛﺰﻥﹾ .
ﻓـﺘـﺒـﻴـﻨﻮﺍ
ﻓﺎﻟﻌﺎﻗﻞﹸ ﺛﺎﺑﺖ ﺍﻟﻘﺪﻡِ ،ﺳﺪﻳﺪ ﺍﻟﺮﺃﹾﻱ ،ﺇﺫﺍ ﻫﺠﻤﺖ ﻋﻠﻴﻪِ ﺍﻷﺧﺒﺎﺭ ، ﻭﺃﺷﻜﻠﺖِ ﺍﳌﺴﺎﺋﻞﹸ ،ﻓﻼ
ﻳﺄﺧﺬﹸ ﺑﺎﻟﺒﻮﺍﺩِﺭ ،ﻭﻻ ﻳﺘﻌﺠﻞ ﺍﳊﹸﻜﻢ ،ﻭﺇﳕﺎ ﻳﻤﺤﺺ ﻣﺎ ﻳﺴﻤﻊ ، ﻭﻳﻘﻠﱢﺐ ﺍﻟﻨﻈﺮ ،ﻭﻳﺤﺎﺩﺙﹸ ﺍﻟﻔﻜﺮ
،ﻭﻳﺸﺎﻭِﺭ ﺍﻟﻌﻘﻼﺀ ،ﻓﺈﻥﱠ ﺍﻟﺮﺃﹾﻱ ﺍﳋﻤﲑ ،ﺧﲑ ﻣﻦ ﺍﻟﺮﺃﻱ ﺍﻟﻔﻄﲑِ .ﻭﻗﺎﻟﻮﺍ :ﻷﻥ ﺗﺨﻄﺊ ﰲ ﺍﻟﻌﻔﻮِ ،
ﺼﺒِﺤﻮﺍ ﻋﻠﹶﻰ ﻣﺎ ﻓﹶﻌ ﹾﻠﺘﻢ ﻧﺎﺩِﻣِﲔ. ﴾
ﺧﲑ ﻣﻦ ﺃﻥﹾ ﲣﻄﺊ ﰲ ﺍﻟﻌﻘﻮﺑﺔِ ﴿ ﻓﹶﺘ
ﺍﻋﺰﻡ ﻭﺃﻗﹾﺪِﻡ
ﺇﻥﱠ ﻛﻞﱠ ﻣﺎ ﺃﻛﺘﺒﻪ ﻫﻨﺎ ﻣﻦ ﺁﻳﺎﺕٍ ﻭﺃﺑﻴﺎﺕٍ ،ﻭﺃﺛﺮٍ ﻭﻋِﱪ ،ﻭﻗﺼﺺٍ ﻭﺣِﻜﻢ ،ﺗﺪﻋﻮﻙ ﺑﺄﻥﹾ ﺗﺒﺪﺃ
ﺣﻴﺎﺓﹰ ﺟﺪﻳﺪﺓﹰ ،ﻣِﻠﹾﺆﻫﺎ ﺍﻟﺮﺟﺎﺀُ ﰲ ﺣﺴﻦِ ﺍﻟﻌﺎﻗﺒﺔِ ،ﻭﲨﻴﻞِ ﺍﳋﺘﺎﻡِ ،ﻭﺃﻓﻀﻞِ ﺍﻟﻨﺘﺎﺋﺞِ .ﻭﻻ ﺗـﺴﺘﻄﻴﻊ
ﺃﻥ ﺗﺴﺘﻔﻴﺪ ﺇﻻ ﻤﺔٍ ﺻﺎﺩﻗﺔٍ ،ﻭﻋﺰﻡٍ ﺣﺜﻴﺚٍ ،ﻭﺭﻏﺒﺔٍ ﺃﻛﻴﺪﺓٍ ﰲ ﺃﻥ ﺗﺘﺨﻠﱠﺺ ﻣﻦ ﳘﻮﻣِﻚ ﻭﻏﻤﻮﻣﻚ
ﻭﺃﺣﺰﺍﻧِﻚ ﻭﻛﺂﺑﺘِﻚ .ﻗﻴﻞ ﻷﺣﺪِ ﺍﻟﻌﻠﻤﺎﺀِ :ﻛﻴﻒ ﻳﺘﻮﺏ ﺍﻟﻌﺒﺪ ؟ ﻗﺎﻝ :ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺳﻮﻁِ ﻋـﺰﻡٍ .
ﻭﻟﺬﻟﻚ ﻣﻴﺰ ﺍﷲُ ﺃﹸﻭﱄ ﺍﻟﻌﺰﻡِ ﺑﺎﳍِﻤﻢِ ﴿ﻓﹶﺎﺻﺒِﺮ ﻛﹶﻤﺎ ﺻﺒﺮ ﺃﹸﻭﻟﹸﻮﺍ ﺍﻟﹾﻌﺰﻡِ ﻣِﻦ ﺍﻟﺮﺳﻞِ﴾ .ﻭﺁﺩﻡ ﻟﻴﺲ ﻣﻦ
ﺃﹸﻭﱄ ﺍﻟﻌﺰﻡِ ،ﻷﻧﻪ ﴿ﻓﹶﻨﺴِﻲ ﻭﻟﹶﻢ ﻧﺠِﺪ ﻟﹶﻪ ﻋﺰﻣﺎﹰ﴾ ،ﻭﻛﺬﻟﻚ ﺃﺑﻨﺎﺅﻩ ،ﻓﻬﻲ ﺷِﻨﺸِﻨﺔﹲ ﻧﻌﺮﻓﹸﻬﺎ ﻣِﻦ ﺃﺧﺰﻡِ،
ﻭﻣﻦ ﻳﺸﺎﺑِﻪ ﺃﺑﺎﻩ ﻓﻤﺎ ﻇﻠﹶﻢ ، ﻟﻜﻦ ﻻ ﺗﻘﹾﺘﺪِ ﺑﻪ ﰲ ﺍﻟﺬﻧﺐِ ،ﻭﺗﺨﺎﻟِﻔﹾﻪ ﰲ ﺍﻟﺘﻮﺑﺔِ .ﻭﺍﷲُ ﺍﳌﺴﺘﻌﺎﻥﹸ .
ﻭﻗﻔـــــﺔ
ﻋﻦ ﺯﻳﺪِ ﺑﻦِ ﺛﺎﺑﺖٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﻗﺎﻝ :ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲِ rﻳﻘﻮﻝﹸ )) :ﻣﻦ ﻛﺎﻧﺖِ
ﺍﻟﺪﻧﻴﺎ ﳘﱠﺔﹸ ،ﻓﺮﻕ ﺍﷲُ ﻋﻠﻴﻪِ ﺃﻣﺮﻩ ، ﻭﺟﻌﻞ ﻓﻘﺮﻩ ﺑﲔ ﻋﻴﻨﻴﻪ ،ﻭﱂ ﻳﺄﺗِﻪِ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﺎ ﻛﹸﺘﺐ ﻟﻪ.
ﻭﻣﻦ ﻛﺎﻧﺖِ ﺍﻵﺧﺮﺓﹸ ﻧِﻴﺘﻪ ،ﲨﻊ ﺍﷲُ ﻟﻪ ﺃﻣﺮﻩ ، ﻭﺟﻌﻞ ﻏﻨﺎﻩ ﰲ ﻗﻠﺒِﻪِ ،ﻭﺃﺗﺘﻪ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻲ ﺭﺍﻏﻤﺔﹲ((.
ﻭﻋﻦ ﻋﺒﺪِﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩٍ – ﺭﺿﻲ ﺍﷲُ ﻋﻨﻪ – ﻗﺎﻝ :ﲰﻌﺖ ﻧﺒﻴﻜﻢ rﻳﻘـﻮﻝﹸ )) :ﻣـﻦ
ﺟﻌﻞ ﺍﳍﻤﻮﻡ ﳘﺎﹰ ﻭﺍﺣﺪﺍﹰ ،ﻭﻫﻢ ﺁﺧﺮﺗﻪ ،ﻛﹶﻔﹶﺎﻩ ﺍﷲُ ﻫﻢ ﺩﻧﻴﺎﻩ ،ﻭﻣﻦ ﺗﺸﻌﺒﺖ ﺑـﻪ ﺍ ﹸﳍﻤـﻮﻡ ﰲ
ﺃﺣﻮﺍﻝِ ﺍﻟﺪﻧﻴﺎ ،ﱂ ﻳﺒﺎﻝِ ﺍﷲُ ﰲ ﺃﻱ ﺃﹶﻭﺩِﻳﺘِﻬﺎ ﻫﻠﹶﻚ. ((
ﻗﺎﻝ ﺍﻟﻜﺎﺗﺐ ﺍﳌﻌﺮﻭﻑ ﺑـ » ﺍﻟﺒﺒﻐﺎﺀ « :
ﻭﻋــﺬﹾ ﺑﺎﻟــﺼﱪِ ﺗﺒــﺘﻬِﺞِ ﺗﻨﻜﱠــﺐ ﻣــﺬﹾﻫﺐ ﺍﳍﻤــﺞِ
ﻡ ﳏﺠــﻮﺝ ﺑــﻼ ﺣﺠــﺞِ ﻓـــﺈﻥﱠ ﻣﻈﻠـــﻢ ﺍﻷﻳـــﺎ
ـﺮﺝِ ـﻼ ﺣــ ـﺎ ﺑــ ﻭﲤﹾﻨﻌﻨــ ـﻜﺮٍـﻼ ﺷــ ـﺴﺎﳏﻨﺎ ﺑــﺗــ
ﻧــﻪِ ﻓــﺘﺢ ﻣِــﻦ ﺍﻟﻠﹼﺠــﺞِ ﻭﻟﹸﻄـــﻒ ﺍﷲ ﰲ ﺇﺗﻴـــﺎ
ﻭﻣِــﻦ ﻏــﻢ ﺇﱃ ﻓــﺮﺝِ ﻓﻤِــﻦ ﺿِــﻴﻖٍ ﺇﱃ ﺳــﻌﺔٍ
ﺍﻟﻮﺳﻄِﻴﺔﹸ ﳒﺎﺓﹲ ﻣﻦ ﺍﳍﻼﻙ
ﲤﺎﻡ ﺍﻟﺴﻌﺎﺩﺓ ﻣﺒﲏ ﻋﻠﻰ ﺛﻼﺛﺔِ ﺃﺷﻴﺎﺀ :
.١ﺍﻋﺘﺪﺍﻝِ ﺍﻟﻐﻀﺐِ .
.٢ﺍﻋﺘﺪﺍﻝِ ﺍﻟﺸﻬﻮﺓِ .
.٣ﺍﻋﺘﺪﺍﻝِ ﺍﻟﻌِﻠﹾﻢِ .
ﻓﻴﺤﺘﺎﺝ ﺃﻥ ﻳﻜﻮﻥ ﺃﻣﺮﻫﺎ ﻣﺘﻮﺳﻄﺎﹰ ،ﻟﺌﻼﱠ ﺗﺰﻳﺪ ﻗﻮﺓﹸ ﺍﻟﺸﻬﻮﺓِ ،ﻓﺘﺨﺮِﺟﻪ ﺇﱃ ﺍﻟﺮﺧﺺِ ﻓﻴﻬﻠِﻚ
،ﺃﻭ ﺗﺰﻳﺪ ﻗﻮﺓﹸ ﺍﻟﻐﻀﺐِ ،ﻓﻴﺨﺮﺝ ﺇﱃ ﺍﳉﻤﻮﺡِ ﻓﻴﻬﻠﻚ )) .ﻭﺧﲑ ﺍﻷﻣﻮﺭِ ﺃﻭﺳﻄﹸﻬﺎ (( .
ﻣﺎ ﻫﻜﺬﺍ ﺗﻮﺭﺩ ﻳﺎ ﺳﻌﺪ ﺍﻹﺑِـ ﹾﻞ ﺃﻭﺭﺩﻫﺎ ﺳﻌﺪ ﻭﺳﻌﺪ ﻣـﺸﺘﻤِﻞﹾ
ﳑﺎ ﻳﻜﺪﺭ ﻭﻳﺸﺘﺖ ﺍﻟﺬﱢﻫﻦ ،ﺍﻟﻔﻮﺿﻮﻳﺔﹸ ﺍﻟﻔﻜﺮﻳﺔﹸ ﺍﻟﱵ ﻳﻌﻴﺸﻬﺎ ﺑﻌﺾ ﺍﻟﻨﺎﺱِ ،ﻓﻬﻮ ﱂ ﳛـﺪﺩ
ﻗﹸﺪﺭﺍﺗِﻪ ،ﻭﱂ ﻳﻘﺼﺪ ﺇﱃ ﻣﺎ ﳚﻤﻊ ﴰﻞ ﻓﻜﹾﺮﻩِ ﻭﻧﻈﺮِﻩ ؛ ﻷﻥ ﺍﳌﻌﺮﻓﺔ ﺷﻌﻮﺏ ﻭﺩﺭﻭﺏ ، ﻭﻻﺑﺪ ﻣـﻦ
ﲢﺪﻳﺪِ ﺁﻳﺘِﻬﺎ ﻭﻣﻌﺮﻓﺔِ ﻣﺴﺎﻟﻜﻬﺎ ،ﻭﻳﺠﻤﻊ ﺭﺃﹾﻳﻪ ﻋﻠﻰ ﻣﺸﺮﺏٍ ﻣﻌﺮﻭﻑٍ ،ﻷﻥﹼ ﺍﻟﺘﻔﺮﺩ ﻣﻄﻠﻮﺏ.
ﻭﻛﺬﻟﻚ ﳑﺎ ﻳﺸﺘﺖ ﺍﻟﺬﻫﻦ ،ﻭﻳﻮﺭِﺙ ﺍﻟﻐﻢ ، ﺍﻟﺪﻳﻦ ﻭﺍﻟﺘﺒِﻌﺎﺕ ﺍﳌﺎﻟﻴﺔﹸ ﻭﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﳌﻌﻴﺸﻴﺔﹸ .
ﻭﻫﻨﺎﻙ ﺃﺻﻮﻝﹲ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔِ ﺃﺭﻳﺪ ﺫِﻛﺮﻫﺎ :
ﺃﻭﳍﺎ :ﻣﺎ ﻏﺎﻝ ﻣﻦِ ﺍﻗﺘﺼﺪ : ﻭﻣﻦ ﺃﺣﺴﻦ ﺍﻹﻧﻔﺎﻕ ،ﻭﺣﻔِﻆ ﻣﺎﻟﻪ ﺇﻻﱠ ﻟﻠﺤﺎﺟﺔ ،ﻭﺍﺟﺘﻨـﺐ
ﺍﻟﺘﺒﺬﻳﺮ ﻭﺍﻹﺳﺮﺍﻑ ،ﻭﺟﺪ ﺍﻟﻌﻮﻥ ﻣﻦ ﺍﷲِ ﴿ ﺇِﻥﱠ ﺍﻟﹾﻤﺒﺬﱢﺭِﻳﻦ ﻛﹶﺎﻧﻮﺍﹾ ﺇِﺧﻮﺍﻥﹶ ﺍﻟﺸﻴﺎﻃِﲔِ ﴾ ﴿ ،ﻭﺍﻟﱠﺬِﻳﻦ
ﺇِﺫﹶﺍ ﺃﹶﻧﻔﹶﻘﹸﻮﺍ ﻟﹶﻢ ﻳﺴﺮِﻓﹸﻮﺍ ﻭﻟﹶﻢ ﻳﻘﹾﺘﺮﻭﺍ ﻭﻛﹶﺎﻥﹶ ﺑﻴﻦ ﺫﹶﻟِﻚ ﹶﻗﻮﺍﻣﺎﹰ ﴾ .
ﻭﻗﻔـــــﺔﹲ
» ﻟﻴﺲ ﰲ ﺍﻟﻮﺟﻮﺩ ﺷﻲﺀٌ ﺃﺻﻌﺐ ﻣﻦ ﺍﻟﺼﱪِ ،ﺇﻣﺎ ﻋﻦ ﺍﶈﺒﻮﺏِ ،ﺃﻭ ﻋﻠـﻰ ﺍﳌﻜﺮﻭﻫـﺎﺕِ.
ﻭﺧﺼﻮﺻﺎﹰ ﺇﺫﺍ ﺍﻣﺘﺪ ﺍﻟﺰﻣﺎﻥ ،ﺃﻭ ﻭﻗﻊ ﺍﻟﻴﺄﺱ ﻣﻦ ﺍﻟﻔﺮﺝِ .ﻭﺗﻠﻚ ﺍﳌﺪﺓﹸ ﲢﺘﺎﺝ ﺇﱃ ﺯﺍﺩٍ ﻳﻘﻄـﻊ ﺑـﻪ
ﺳﻔﺮﻫﺎ ،ﻭﺍﻟﺰﺍﺩ ﻳﺘﻨﻮﻉ ﻣﻦ ﺃﺟﻨﺎﺱٍ :
ﻓﻤﻨﻪ :ﺗﻠﻤﺢ ﻣﻘﺪﺍﺭِ ﺍﻟﺒﻼﺀِ ،ﻭﻗﺪ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺃﻛﺜﺮ .
ﻭﻣﻨﻪ :ﺃﻧﻪ ﰲ ﺣﺎﻝِ ﻓﻮﻗﻬﺎ ﺃﻋﻈﻢ ﻣﻨﻬﺎ ،ﻣﺜﻞ ﺃﻥ ﻳﺒﺘﻠﻰ ﺑﻔﻘﹾﺪِ ﻭﻟﺪٍ ﻭﻋﻨﺪﻩ ﺃﻋﺰ ﻣﻨﻪ .
ﻭﻣﻦ ﺫﻟﻚ :ﺭﺟﺎﺀ ﺍﻟﻌِﻮﺽِ ﰲ ﺍﻟﺪﻧﻴﺎ .
ﻭﻣﻨﻪ :ﺗﻠﻤﺢ ﺍﻷﺟﺮِ ﰲ ﺍﻵﺧﺮﺓِ .ﻭﻣﻨﻪ :ﺍﻟﺘﻠﺬﱡﺫﹸ ﺑﺘﺼﻮﻳﺮِ ﺍﳌﺪﺡِ ﻭﺍﻟﺜﻨﺎﺀِ ﻣﻦ ﺍﳋﻠﹾـﻖِ ﻓﻴﻤـﺎ
ﳝﺪﺣﻮﻥ ﻋﻠﻴﻪ ،ﻭﺍﻷﺟﺮ ﻣﻦ ﺍﳊﻖ ﻋﺰ ﻭﺟﻞﱠ .
ﻭﻣﻦ ﺫﻟﻚ :ﺃﻥ ﺍﳉﺰﻉ ﻻ ﻳﻔﻴﺪ ، ﺑﻞ ﻳﻔﻀﺢ ﺻﺎﺣِﺒﻪ.
ﺇﱃ ﻏﻴﺮِ ﺫﻟﻚ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﻘﺪﺣﻬﺎ ﺍﻟﻌﻘﻞﹸ ﻭﺍﻟﻔﻜﺮ ، ﻓﻠﻴﺲ ﰲ ﻃﺮﻳﻖِ ﺍﻟﺼﱪِ ﻧﻔﻘﺔﹲ ﺳﻮﺍﻫﺎ
،ﻓﻴﻨﺒﻐﻲ ﻟﻠﺼﺎﺑﺮِ ﺃﻥ ﻳﺸﻐﻞ ﺎ ﻧﻔﺴﻪ ،ﻭﻳﻘﻄﻊ ﺎ ﺳﺎﻋﺎﺕِ ﺍﺑﺘﻼِﺋﻪِ « .
ﻣﻦ ﻫﻢ ﺍﻷﻭﻟﻴﺎﺀُ
ﻣﻦ ﺻﻔﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ :ﺍﻧﺘﻈﺎﺭ ﺍﻷﺫﺍﻥِ ﺑﺎﻷﺷﻮﺍﻕِ ،ﻭﺍﻟﺘﻬﺎﻓﹸﺖ ﻋﻠﻰ ﺗﻜﺒﲑﺓِ ﺍﻹﺣﺮﺍﻡِ ،ﻭﺍﻟﻮﻟﹶﻪ
ﺑﺎﻟﺼﻒ ﺍﻷﻭﻝِ ،ﻭﻣﺪﺍﻭﻣﺔِ ﺍﳉﻠﻮﺱِ ﰲ ﺍﻟﺮﻭﺿﺔِ ،ﻭﺳﻼﻣﺔﹸ ﺍﻟﺼﺪﺭِ ،ﻭﻇﻬﻮﺭ ﻣﺮﺍﺳـﻴﻢِ ﺍﻟـﺴﻨﺔِ ،
ﻭﻛﺜﺮﺓﹸ ﺍﻟﺬﱢﻛﺮِ ،ﻭﺃﻛﻞ ﺍﳊﻼﻝِ ،ﻭﺗﺮﻙ ﻣﺎ ﻻ ﻳﻌﲏ ،ﻭﺍﻟﺮﺿﺎ ﺑﺎﻟﻜﻔﺎﻑِ ،ﻭﺗﻌﻠﱡﻢ ﺍﶈﻲِ ﻛﺘﺎﺑﺎﹰ ﻭﺳﻨ ﹰﺔ
،ﻭﻃﻼﻗﺔﹸ ﺍﳌﹸﺤﻴﺎ ،ﻭﺍﻟﺘﻮﺟﻊ ﳌﺼﺎﺋﺐ ﺍﳌﺴﻠﻤﲔ ،ﻭﺗﺮﻙ ﺍﳋﻼﻑِ ،ﻭﺍﻟـﺼﱪ ﻟﻠـﺸﺪﺍﺋﺪِ ،ﻭﺑـﺬﹾﻝﹸ
ﺍﳌﻌﺮﻭﻑِ .
ﺍﻟﺘﻮﺳﻂﹸ ﰲ ﺍﳌﻌﻴﺸﺔِ ﺃﻓﻀﻞﹸ ﻣﺎ ﻳﻜﻮﻥﹸ ،ﻓﻼ ﻏﲎ ﻣﻄﻐﻴﺎﹰ ﻭﻻ ﻓﻘﺮﺍﹰ ﻣﻨﺴﻴﺎﹰ ،ﻭﺇﳕﺎ ﻣـﺎ ﻛﻔـﻰ
ﻭﺷﻔﻰ ،ﻭﻗﻀﻰ ﺍﻟﻐﺮﺽ ،ﻭﺃﺗﻰ ﺑﺎﳌﻘﺼﻮﺩِ ﰲ ﺍﳌﻌﻴﺸﺔِ ،ﻓﻬﻮ ﺃﺟﻞﱡ ﺍﻟﻌـﻴﺶِ ﻋﺎﺋـﺪﺓﹰ ،ﻭﺃﺣـﺴﻦ
ﺍﻟﻘﻮﺕِ ﻓﺎﺋﺪﺓﹰ .
ﻭﻟﻸﻭﻟﻴﺎﺀ ﻛﺮﺍﻣﺎﺕ
ﻫﺬﺍ ﺻﻠﺔﹸ ﺑﻦ ﺃﺷﻴﻢ ﺍﻟﻌﺎﺑﺪ ﺍﻟﺰﺍﻫﺪ ﻣﻦ ﺍﻟﺘﺎﺑﻌﲔ :ﻳﺬﻫﺐ ﺇﱃ ﺍﻟﺸﻤﺎﻝِ ﻟﻴﺠﺎﻫﺪ ﰲ ﺳـﺒﻴﻞ ﺍ ِ
ﷲ
،ﻭﻳﻀﻤﻪ ﺍﻟﻠﻴﻞﹸ ﻓﻴﺬﻫﺐ ﺇﱃ ﻏﺎﻳﺔٍ ﻟﻴﺼﻠﻲ ﻓﻴﻬﺎ ،ﻭﻳﺪﺧﻞ ﺑﲔ ﺍﻟﺸﺠﺮِ ﻭﻳﺘﻮﺿﺄ ،ﻭﻳﻘﻮﻡ ﻣـﺼﻠﻴﺎﹰ ،
ﻭﻳﻨﻬﺪ ﻋﻠﻴﻪ ﺃﺳﺪ ﻛﺎﺳﺮ ، ﻭﻳﻘﺘﺮﺏ ﻣﻦ » ﺻِﻠﺔ « ﻭﻫﻮ ﰲ ﺻﻼﺗﻪ ،ﻭﻳﺪﻭﺭ ﺑﻪ ،ﻭﺻﻠﺔﹸ ﰲ ﺗﺒﺘﻠـﻪ
ﻣﺴﺘﻤﺮ ، ﻭﱂ ﻳﻘﻄﻊ ﺻﻼﺗﻪ ﻭﺫِﻛﺮﻩ ،ﻭﻳﺴﻠﱢﻢ ﺻﻠﺔﹸ ﺑﻦ ﺃﺷﻴﻢ ﻣﻦ ﺭﻛﻌﺘﲔ ،ﰒ ﻳﻘﻮﻝﹸ ﻟﻸﺳـﺪِ :ﺇﻥ
ﻛﻨﺖ ﺃﹸﻣﺮﺕ ﺑﻘﺘﻠﻲ ﻓﻜﻠﹾﲏ ،ﻭﺇﻥ ﺗﺆﻣﺮ ﻓﺎﺗﺮﻛﹾﲏ ﺃﻧﺎﺟﻲ ﺭﰊ .ﻓﺄﺭﺧﻰ ﺍﻷﺳﺪ ﺫﻳﻠﻪ ﻭﺫﻫـﺐ ﻣـﻦ
ﺍﳌﻜﺎﻥ ،ﻭﺗﺮﻙ ﺻﻠﺔ ﻳﺼﻠﻲ .
ﻭﻟﻚ ﺃﻥ ﺗﻨﻈﺮ ﰲ » ﺍﻟﺒﺪﺍﻳﺔ ﻭﺍﻟﻨﻬﺎﻳﺔ « ﻭﻏﲑﻫﺎ ﻣﻦ ﻛﺘﺐِ ﺍﻟﺘﺎﺭﻳﺦِ ،ﻭﻫﺬﺍ ﻣـﺬﻛﻮﺭ ﻋـﻦ
»ﺳﻔﻴﻨﺔ« ﻣﻮﱃ ﺭﺳﻮﻝِ ﺍﷲِ rﰲ ﻛﺘﺐِ ﺗﺮﺍﺟﻢِ ﺍﻟﺼﺤﺎﺑﺔِ ،ﺃﻧﻪ ﺃﺗﻰ ﻫﻮ ﻭﺭﻓﹾﻘﺔﹲ ﻣﻌﻪ ﻣﻦ ﺳـﺎﺣﻞِ
ﺍﻟﺒﺤﺮِ ،ﻓﻠﻤﺎ ﻧﺰﻟﹸﻮﺍ ﺍﻟﱪ ﻓﺈﺫﺍ ﺑﺄﺳﺪٍ ﻛﺎﺳﺮ ﻣﻘﺒﻞٍ ﻳﺮﻳﺪﻫﻢ ،ﻓﻘﺎﻝ ﺳﻔﻴﻨﺔﹸ :ﻳﺎ ﺃﻳﻬﺎ ﺍﻷﺳﺪ ﺃﻧـﺎ ﻣـﻦ
ﺃﺻﺤﺎﺏِ ﺭﺳﻮﻝِ ﺍﷲ ِ rﻭﺃﻧﺎ ﺧﺎﺩﻣﻪ ،ﻭﻫﺆﻻﺀ ﺭﻓﻘﱵ ﻭﻻ ﺳﺒﻴﻞ ﻟﻚ ﻋﻠﻴﻨﺎ .ﻓﻮﻟﱠﻰ ﺍﻷﺳﺪ ﻫﺎﺭﺑﺎﹰ
،ﻭﺯﺃﺭ ﺯﺃﹾﺭﺓﹰ ﻛﺎﺩ ﳝﻸ ﺎ ﺭﺑﻮﻉ ﺍﳌﻜﺎﻥِ .
ﻭﻫﺬﻩ ﺍﻟﻮﻗﺎﺋﻊ ﻭﺍﻷﺣﺪﺍﺙﹸ ﻻ ﻳﻨﻜﺮﻫﺎ ﺇﻻ ﻣﻜﺎﺑﺮ ، ﻭﺇﻻ ﻓﻔﻲ ﺳﻨﻦِ ﺍﷲِ ﰲ ﺧﻠﻘِﻪِ ﻣﺎ ﻳـﺸﻬ ﺪ
ﲟﺜﻞ ﻫﺬﺍ ،ﻭﻟﻮﻻ ﻃﻮﻝﹸ ﺍﳌﻘﺎﻡِ ﻷﻭﺭﺩﺕ ﻋﺸﺮﺍﺕِ ﺍﻟﻘﺼﺺِ ﺍﻟﺼﺤﻴﺤﺔِ ﺍﻟﺜﺎﺑﺘﺔِ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ،ﻟﻜﻦ
ﻳﻜﻔﻴﻚ ﺩﻻﻟﺔﹰ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ،ﻟﺘﻌﻠﻢ ﺃﻥ ﻫﻨﺎﻙ ﺭﺑﺎ ﻟﻄﻴﻔﺎﹰ ﺣﻜﻴﻤﺎﹰ ﻻ ﺗﻐﻴﺐ ﻋﻨﻪ ﻏﺎﺋﺒﺔﹲ .ﺇﻥ ﻋﻠﻢ
ﺍﷲ ﻳﻼﺣﻖ ﺍﻟﻨﺎﺱ ،ﻭﻟﻄﻔﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺷﻬﻮﺩﻩ ﻭﺍﻃﻼﻋﻪ ﴿ :ﻣﺎ ﻳﻜﹸﻮﻥﹸ ﻣِﻦ ﻧﺠﻮﻯ ﺛﹶﻠﹶﺎﺛﹶﺔٍ ﺇِﻟﱠﺎ
ﻫﻮ ﺭﺍﺑِﻌﻬﻢ ﻭﻟﹶﺎ ﺧﻤﺴﺔٍ ﺇِﻟﱠﺎ ﻫﻮ ﺳﺎﺩِﺳﻬﻢ ﻭﻟﹶﺎ ﺃﹶﺩﻧﻰ ﻣِﻦ ﺫﹶﻟِﻚ ﻭﻟﹶﺎ ﺃﹶﻛﹾﺜﹶﺮ ﺇِﻟﱠﺎ ﻫﻮ ﻣﻌﻬﻢ ﺃﹶﻳـﻦ ﻣـﺎ
ﻛﹶﺎﻧﻮﺍ ﴾ .
ﻛﻔﻰ ﺑﺎﷲِ ﻭﻛﻴﻼﹰ ﻭﺷﻬﻴﺪﺍﹰ
ﺫﻛﺮ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪِ :ﺃﻥ ﺭﺟﻼﹰ ﻣﻦ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻃﻠﺐ ﻣﻦ ﺭﺟﻞٍ ﺃﻥ ﻳﻘﺮﺿﻪ ﺃﻟـﻒ
ﺩﻳﻨﺎﺭٍ ،ﻗﺎﻝ :ﻫﻞ ﻟﻚ ﺷﺎﻫﺪ ؟ ﻗﺎﻝ :ﻣﺎ ﻣﻌﻲ ﺷﺎﻫﺪ ﺇﻻ ﺍﷲُ .ﻗﺎﻝ :ﻛﻔﻰ ﺑﺎﷲ ﺷﻬﻴﺪﺍﹰ .ﻗﺎﻝ :
ﻧﺎﻡ ﺍﻷﻫﻞﹸ ﲨﻴﻌﺎﹰ ﻛﺒﺎﺭﻫﻢ ﻭﺻﻐﺎﺭﻫﻢ ،ﻣﻌﻬﻢ ﺃﻣﻮﺍﻟﹸﻬﻢ ﰲ ﺃﺭﺽٍ ﻣﺴﺘﻮﻳﺔ ،ﻭﻭﺍﻟﺪﻫﻢ ﻏﺎﺋ
ﺐ
ﻳﺒﺤﺚﹸ ﻋﻦ ﺿﺎﻟﱠﺘِﻪ ،ﻭﺃﺭﺳﻞ ﺍﷲُ ﻋﻠﻴﻬﻢ ﺳﻴﻼﹰ ﺟﺎﺭﻓﺎﹰ ﻻ ﻳﻠﻮﻱ ﻋﻠﻰ ﺷﻲﺀٍ ،ﳛﻤﻞﹸ ﺍﻟﺼﺨﻮﺭ ﻛﻤـﺎ
ﳛﻤﻞﹸ ﺍﻟﺘﺮﺍﺏ ،ﻭﻣﺮ ﻋﻠﻴﻬﻢ ﰲ ﺁﺧﺮ ﺍﻟﻠﻴﻞِ ،ﻓﺎﺟﺘﺎﺣﻬﻢ ﲨﻴﻌﺎﹰ ،ﻭﺍﻗﺘﻠﻊ ﺑﻴﻮﻢ ﻣﻦ ﺃﺻﻠﻬﺎ ،ﻭﺃﺧﺬ
ﺍﻷﻣﻮﺍﻝ ﻣﻌﻪ ﲨﻴﻌﺎﹰ ،ﻭﺃﺧﺬ ﺍﻷﻫﻞ ﲨﻴﻌﺎﹰ ،ﻭﺯﻫﻘﺖ ﺃﺭﻭﺍﺣﻬﻢ ﻣﻦ ﺗﺪﻓﱡﻖِ ﺍﳌﺎﺀ ،ﻭﺻﺎﺭﻭﺍ ﺃﺛﺮﺍﹰ ﺑﻌﺪ
ﻋﻴﻦٍ ،ﻓﻜﺄﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ،ﺻﺎﺭﻭﺍ ﺣﺪﻳﺜﺎﹰ ﻳﺘﻠﻰ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥِ .
ﻭﻋﺎﺩ ﺍﻷﺏ ﺛﻼﺛﺔِ ﺃﻳﺎﻡٍ ﺇﱃ ﺍﻟﻮﺍﺩﻱ ،ﻓﻠﻢ ﻳﺤِﺲ ﺃﺣﺪﺍﹰ ،ﻭﱂ ﻳﺴﻤﻊ ﺭﺍﻓـﺪﺍﹰ ،ﻻ ﺣـﻲ ﻭﻻ
ﻧﺎﻃﻖ ﻭﻻ ﺃﻧﻴﺲ ،ﺍﳌﻜﺎﻥﹸ ﻗﺎﻉ ﺻﻔﹾﺼﻒ ، ﻳﺎ ﺍﷲُ !! ﻳﺎ ﻟﻠﺪﺍﻫﻴﺔِ ﺍﻟﺪﻫﻴﺎﺀِ !! ﻻ ﺯﻭﺟﺔ ﻻ ﺍﺑﻦ ﻻ ﺍﺑﻨﺔ
،ﻻ ﻧﺎﻗﺔﹶ ﻻ ﺷﺎﺓﹶ ﻻ ﺑﻘﺮﺓ ،ﻻ ﺩﺭﻫﻢ ﻻ ﺩﻳﻨﺎﺭ ،ﻻ ﺛﻮﺏ ﻻ ﺷﻲﺀ ،ﺇﺎ ﻣﺼﻴﺒﺔﹲ !!
ﻓﺈﻥﱠ ﻓﺴﺎﺩ ﺍﻟـﺮﺃﻱ ﺃﻥﹾ ﺗﺘـﺮﺩﺩﺍ ﺇﺫﺍ ﻛﻨﺖ ﺫﺍ ﺭﺃﻱ ﻓﻜﻦ ﺫﺍ ﻋﺰﳝﺔٍ
ﺇﻥﱠ ﻣﻦ ﻃﺒﻴﻌﺔِ ﺍﳌﻨﺎﻓﻘﲔ ﺇﻓﺸﺎﻝ ﺍﳋﻄﱠﺔِ ﺑﻜﺜﺮﺓِ ﺗﻜﺮﺍﺭِ ﺍﻟﻘﻮﻝِ ،ﻭﺇﻋﺎﺩﺓِ ﺍﻟﻨﻈﺮِ ﰲ ﺍﻟﺮﺃﻱ ﴿ :ﻟﹶﻮ
ﺧﺮﺟﻮﺍﹾ ﻓِﻴﻜﹸﻢ ﻣﺎ ﺯﺍﺩﻭﻛﹸﻢ ﺇِﻻﱠ ﺧﺒﺎﻻﹰ ﻭﻷَﻭﺿﻌﻮﺍﹾ ِﺧﻼﹶﻟﹶﻜﹸﻢ ﻳﺒﻐﻮﻧﻜﹸﻢ ﺍﻟﹾﻔِﺘﻨﺔﹶ ﴾ ﴿ .ﺍﻟﱠﺬِﻳﻦ ﻗﹶـﺎﻟﹸﻮﺍﹾ
ﻹِﺧﻮﺍﻧِﻬِﻢ ﻭ ﹶﻗﻌﺪﻭﺍﹾ ﻟﹶﻮ ﺃﹶﻃﹶﺎﻋﻮﻧﺎ ﻣﺎ ﹸﻗﺘِﻠﹸﻮﺍ ﻗﹸﻞﹾ ﻓﹶﺎﺩﺭﺅﻭﺍ ﻋﻦ ﺃﹶﻧﻔﹸﺴِﻜﹸﻢ ﺍﻟﹾﻤﻮﺕ ﺇِﻥ ﻛﹸﻨﺘﻢ ﺻﺎﺩِﻗِﲔ.﴾
ﺇﻢ ﻳﺼﻄﺤﺒﻮﻥ » ﻟﻮ « ﺩﺍﺋﻤﺎﹰ ،ﻭﳛﺒﻮﻥ » ﻟﻴﺖ « ﻭﻳﻌﺸﻘﻮﻥ » ﻟﻌﻞﱠ « ﻓﺤﻴﺎﺗﻬﻢ ﻣﺒﻨﻴـﺔﹲ
ﻋﻠﻰ ﺍﻟﺘﺴﻮﻳﻖِ ،ﻭﻋﻠﻰ ﺍﻹﻗﺪﺍﻡِ ﻭﺍﻹﺣﺠﺎﻡِ ،ﻭﻋﻠﻰ ﺍﻟﺘﺬﺑﺬﺏِ ﴿ ،ﻣﺬﹶﺑﺬﹶﺑِﲔ ﺑﻴﻦ ﹶﺫﻟِـﻚ ﻻﹶ ِﺇﻟﹶـﻰ
ﻫـﺆﻻﺀ ﻭﻻﹶ ﺇِﻟﹶﻰ ﻫـﺆﻻﺀ ﴾ .
ﻣﺮﺓﹰ ﻣﻌﻨﺎ ﻭﻣﺮﺓﹰ ﻣﻌﻬﻢ ،ﻣﺮﺓﹰ ﻫﻨﺎ ﻭﻣﺮﺓﹰ ﻫﻨﺎﻙ .
ﻛﻤﺎ ﰲ ﺍﳊﺪﻳﺚِ )) :ﻛﺎﻟﺸﺎﺓ ﺍﻟﻌﺎﺋﺮﺓِ ﺑﲔ ﺍﻟﻘﻄﻴﻌﲔ ﻣﻦ ﺍﻟﻐﻨﻢِ (( ﻭﻫﻮ ﻳﻘﻮﻟﻮﻥ ﰲ ﺃﻭﻗﺎﺕِ
ﺍﻷﺯﻣﺎﺕِ ﴿ :ﻟﹶﻮ ﻧﻌﻠﹶﻢِ ﻗﺘﺎﻻﹰ ﻻﱠﺗﺒﻌﻨﺎﻛﹸﻢ . ﴾ ﻭﻫﻢ ﻛﺎﺫﺑﻮﻥ ﻋﻠﻰ ﺍﷲِ ،ﻛﺎﺫﺑﻮﻥ ﻋﻠﻰ ﺃﻧﻔـﺴﻬﻢ ،
ﻓﻬﻢ ﻳﺴﺮﻭﻥ ﻭﻗﺖ ﺍﻷﺯﻣﺔِ ،ﻭﻳﺄﺗﻮﻥ ﻭﻗﺖ ﺍﻟﺮﺧﺎﺀِ ﻭﺃﺣﺪﻫﻢ ﻳﻘﻮﻝ ﴿ :ﺍﺋﹾﺬﹶﻥ ﻟﱢﻲ ﻭﻻﹶ ﺗﻔﹾﺘِﻨـﻲ ﴾ .
ﺇﻧﻪ ﱂ ﻳﺘﺨﺬ ﺇﻻ ﻗﺮﺍﺭ ﺍﻹﺧﻔﺎﻕِ ﻭﺍﻹﺣﺒﺎﻁِ .ﻭﻳﻘﻮﻟﻮﻥ ﰲ ﺍﻷﺣﺰﺍﺏِ ﴿ :ﺇِﻥﱠ ﺑﻴﻮﺗﻨﺎ ﻋﻮﺭﺓﹲ ﻭﻣﺎ ﻫِـﻲ
ﺑِﻌﻮﺭﺓٍ ﴾ .ﻭﻟﻜﻨﻪ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﺍﻟﻮﺍﺟﺐِ ،ﻭﺍﻟﺘﻤﻠﱡﺺ ﻣﻦ ﺍﳊﻖ ﺍﳌﺒﲔِ .
ﺍﺛﺒﺖ ﺃﹸﺣـﺪ
ﺇﻥﱠ ﻣﻦ ﻃﺒﻴﻌِﺔ ﺍﳌﺆﻣﻦِ :ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﺘﺼﻤﻴﻢ ﻭﺍﳉﺰﻡ ﻭﺍﻟﻌﺰﻡ ﴿ ،ﺇِﻧﻤﺎ ﺍﻟﹾﻤ ﺆﻣِﻨﻮﻥﹶ ﺍﻟﱠﺬِﻳﻦ ﺁﻣﻨﻮﺍ
ﺑِﺎﻟﻠﱠﻪِ ﻭﺭﺳﻮﻟِﻪِ ﺛﹸﻢ ﻟﹶﻢ ﻳﺮﺗﺎﺑﻮﺍ ﴾ ،ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﴿ :ﻓﹶﻬﻢ ﻓِﻲ ﺭﻳﺒِﻬِﻢ ﻳﺘـﺮﺩﺩﻭﻥﹶ ﴾ ،ﻭﰲ ﻗـﺮﺍﺭِﻫﻢ
ﻭﰲ ﺍﳋﺘﺎﻡ ،ﺗﻘﺒﻞ ﲢﻴﺎﰐ ،ﻭﻫﺎﻙ ﺳﻼﻣﻲ ﻣﻘﺮﻭﻧﺎﹰ ﺑﺪﻋﺎﺋﻲ ﻟﻚ ﺑﺎﻟﺴﻌﺎﺩﺓ ...
ﺳﺒﺤﺎﻧﻚ ﺍﻟﻠﻬﻢ ﻭﲝﻤﺪﻙ ،ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﺃﻧﺖ ﺃﺳﺘﻐﻔﺮﻙ ﺯﺃﺗﻮﺏ ﺇﻟﻴﻚ .
/http://www.saaid.net
ﺍﳋﺎﺗـﻤـﺔ
ﺃﻧﺎ ﻭﺃﻧﺖ ،ﻫﻴﺎ ﻧﻘﺼﺪ ﺍﻟﻐﲏ ﺍﻟﻮﺍﺣﺪ ﺍﳌﺎﺟﺪ ،ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ، ﺫﺍ ﺍﳉﻼﻝِ ﻭﺍﻹﻛﺮﺍﻡِ ،
ﻟﻨﻨﻄِﺮﺡ ﻋﻠﻰ ﻋﺘﺒﺔِ ﺭﺑﻮﺑﻴﺘِﻪ ،ﻭﻧﻠﺘﺠﺊ ﺇﱃ ﺑﺎﺏِ ﻭﺣﺪﺍﻧﻴﺘِﻪ ،ﻧﺴﺄﻟﻪ ﻭﻧﻠﺢ ﰲ ﺍﻟـﺴﺆﺍﻝِ ،ﻭﻧﻄﻠﺒـﻪ
ﻭﻧﻨﺘﻈﺮ ﺍﻟﻨﻮﺍﻝﹶ ،ﻓﻬﻮ ﺍﳌﻌﺎﰲ ﺍﻟﺸﺎﰲ ﺍﻟﻜﺎﰲ ﻭﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺯﺍﻕ ﺍﶈﻴﻲ ﺍﳌﻤﻴﺖ.
. ﻭِ ﻗﻨﺎ ﻋﺬﹶﺍﺏ ﺍﻟﻨﺎﺭِ ﴾ ﴿ ﺭﺑﻨﺎ ﺁﺗِﻨﺎ ﻓِﻲ ﺍﻟﺪﻧﻴﺎ ﺣﺴﻨﺔﹰ ﻭﻓِﻲ ﺍﻵ ِﺧﺮﺓِ ﺣﺴﻨﺔﹰ
)) ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﹸﻚ ﺍﻟﻌﻔﻮ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﳌﻌﺎﻓﺎﺓ ﺍﻟﺪﺍﺋﻤﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ((.
)) ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﺴﺄﻟﻚ ﻣﻦ ﺧﲑ ﻣﺎ ﺳﺄﻟﻚ ﻣﻨﻪ ﻧﺒﻴﻚ ﳏﻤﺪ ، r ﻭﻧﻌﻮﺫﹸ ﺑﻚ ﻣﻦ ﺷﺮ ﻣﺎ ﺍﺳﺘﻌﺎﺫﻙ
ﻣﻨﻪ ﻧﺒﻴﻚ ﳏﻤﺪ. (( r
)) ﺍﻟﻠﻬﻢ ﺇﻧﺎ ﻧﻌﻮﺫﹸ ﺑﻚ ﻣﻦ ﺍﳍﻢ ﻭﺍﳊﺰِ ،ﻭﻧﻌﻮﺫﹸ ﺑﻚ ﻣﻦ ﺍﻟﻌﺠﺰِ ﻭﺍﻟﻜﹶﺴﻞِ ،ﻭﻧﻌﻮﺫﹸ ﺑـﻚ ﻣـﻦ
ﺍﻟﺒﺨﻞِ ﻭﺍﳉﹸﺒﻦِ ،ﻭﻧﻌﻮﺫﹸ ﺑﻚ ﻣﻦ ﻏ ﹶﻠﺒﺔِ ﺍﻟﺪﻳﻦِ ﻭﻗﻬﺮِ ﺍﻟﺮﺟﺎﻝِ (( .
ﺳﺒﺤﺎﻥ ﺭﺑﻚ ﺭﺏ ﺍﻟﻌﺰﺓِ ﻋﻤﺎ ﻳﺼﻔﻮﻥ ،ﻭﺳﻼﻡ ﻋﻠﻰ ﺍﳌﺮﺳﻠﲔ ،ﻭﺍﳊﻤﺪ ﷲِ ﺭﺏ ﺍﻟﻌﺎﳌﲔ .
/http://www.saaid.net