‫ﺑﺎﺳﻢ ﺍﻵﺏ ﻭﺍﻻﺑﻦ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺁﻣﲔ‬ ‫‪< <ì†èù]<l^窧<àÚ‬‬

‫ﺗﻘﺪﱘ‬ ‫‪< <ð]…„ÃÖ]<ì‚éŠÖ]<†è<ífjÓÚ‬‬

‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ) ﺍﻵﺑﺎﺀ ﺍﳊﺎﺫﻗﻮﻥ ﰲ ﺍﻟﻌﺒـﺎﺩﺓ ( ﺍﳉـﺰﺀ ﺍﻷﻭﻝ‬ ‫< <]‪< <á^膊Ö‬‬
‫ﺻﺪﺭ ﻋﻦ ﺩﻳﺮ ﺍﻟﺴﺮﻳﺎﻥ ﰲ ﻃﺒﻌﺘﻪ ﺍﻷﻭﱃ ﺳﻨﺔ ‪١٩٥١‬ﻡ ﺃﻱ ﻣﻨـﺬ‬ ‫<‪Ý‚Ïi‬‬ ‫<‬
‫‪ ٥٤‬ﺳﻨﺔ‪ ،‬ﻭﺻﺪﺭﺕ ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺳﻨﺔ ‪١٩٧٢‬ﻡ‪ ،‬ﻭﻷﻧﻪ ﻛﺘـﺎﺏ‬
‫ﻣﻔﻴﺪ ﻣﻦ ﻛﻨﻮﺯ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻭﻷﻧﻪ ﻣﻦ ﻧﺘﺎﺝ ﺧﱪﺓ ﺃﺏ ﻛﺒﲑ ﻣـﻦ‬
‫ﺁﺑﺎﺀ ﺍﻟﺮﻫﺒﻨﺔ ﺍﻟﻌﻈﺎﻡ ﻫﻮ ﺍﻟﻘﺪﻳﺲ ﻣﺎﺭ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺃﺳﻘﻒ ﻣﻨﺒﺞ‬ ‫‪@ñ…bjÈÛa@¿@æìÓ‡b§a@õbiŁa‬‬
‫ﻭﻣﻦ ﻣﺸﺎﻫﲑ ﺁﺑﺎﺀ ﺍﻟﺴﺮﻳﺎﻥ‪ ،‬ﻧﻘﻮﻡ ﺍﻵﻥ ﺑﺈﻋﺎﺩﺓ ﻃﺒﻌﻪ ﻟﻠﻤﺮﺓ ﺍﻟﺜﺎﻟﺜـﺔ‬
‫ﻟﻔﺎﺋﺪﺓ ﺃﺑﻨﺎﺀ ﺍﻟﻜﻨﻴﺴﺔ‪.‬‬ ‫‪@Þëþa@õŒ¦a‬‬
‫ﲢﺪﺙ ﻓﻴﻪ ﺍﻟﻜﺎﺗﺐ ﻋﻦ ﻓﻀﺎﺋﻞ ﻫﺎﻣﺔ ﳚﺐ ﺍﻗﺘﻨﺎﺅﻫﺎ ﻣﺜﻞ ﺍﻹﳝﺎﻥ‬
‫ﻭﺍﻟﺒﺴﺎﻃﺔ ﻭﳐﺎﻓﺔ ﺍﷲ ﻭﺍﻟﺘﺠﺮﺩ ﻭﺍﻟﻄﻬﺎﺭﺓ ﻭﻗﻤﻊ ﺍﳉﺴﺪ ﻭﻏﲑﻫـﺎ‪،‬‬
‫¾‪@ @wjåà@ÒÕc@‘íåïØíÝïÐ@Šb‬‬
‫ﻗﺪﻣﻬﺎ ﰲ ﻋﺪﺓ ﻣﻴﺎﻣﺮ‪.‬‬
‫ﻧﻘﺪﻡ ﻟﻚ ﺃﻳﻬﺎ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻌﺰﻳﺰ ﻫﺬﻩ ﺍﻟﻮﺟﺒﺔ ﺍﻟﺪﲰﺔ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﻟﺘﺸﺒﻊ ﻭﺗﺮﺗﻮﻱ ﻣﻦ ﺩﺳﻢ ﺧﱪﺓ ﺍﻟﻘﺪﻳﺴﲔ ﺍﻟﻜﺒﺎﺭ ﺍﻟـﺬﻳﻦ‬
‫ﺍﻗﺘﻨﻮﺍ ﻫﺬﻩ ﺍﻟﻔﻀﺎﺋﻞ ﻭﻋﺎﺷﻮﻫﺎ ﻭﻛﺘﺒﻮﺍ ﻟﻨﺎ ﻋﻨـﻬﺎ ﻟﻨﻘـﺘﲏ ﻫـﺬﻩ‬ ‫‪١٧٢٢‬ﺵ – ‪٢٠٠٥‬ﻡ‬
‫ﺍﻟﻔﻀﺎﺋﻞ ﻭﻧﺴﲑ ﰲ ﺇﺛﺮ ﻫﺬﺍ ﺍﻟﻘﻄﻴﻊ ﺍﳌﻘﺪﺱ ﻭﻳﻜﻮﻥ ﻟﻨـﺎ ﻣﻌﻬـﻢ‬
‫ﻧﺼﻴﺐ ﰲ ﻣﻠﻜﻮﺕ ﺭﺑﻨﺎ‪.‬‬ ‫ﺗﻨﻘﻴﺢ ﻭﺗﻘﺪﱘ‬
‫‪@ @úbnß@bjãþa@òÏbîã‬‬
‫_‪< <†Ú^ÃÖ]<á^膊Ö]<†è<‹éñ…æ<Ìω‬‬
‫}‪{ ٧‬‬
 ‫‪CUN QE~W‬‬ ‫ﺒﺎﺴﻡ ﺍﷲ ﺍﻟﻘﻭﻱ‬ ‫‪ICXUROC‬‬ ‫ﺑﺸﻔﺎﻋﺔ ﺃﻣﻨﺎ ﺍﻟﻌﺬﺭﺍﺀ ﺍﻟﻘﺪﻳﺴﺔ ﻣﺮﱘ ﻭﺻﻠﻮﺍﺕ ﺍﻟﻘﺪﻳﺲ ﻣﺎﺭ‬
‫ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺻﺎﺣﺐ ﻫﺬﻩ ﺍﻟﺘﺄﻣﻼﺕ ﺍﻟﻌﻤﻴﻘﺔ‪ ،‬ﻭﺑﺼﻠﻮﺍﺕ ﺃﺑﻴﻨﺎ‬
‫‪@ @µëþa@òÈjİÛa@ò߆Ôß‬‬
‫ﺍﳌﻜﺮﻡ ﺃﺏ ﻭﻣﻌﻠﻢ ﺭﻫﺒﺎﻥ ﻫﺬﺍ ﺍﳉﻴﻞ ﺍﻟﺒﺎﺑﺎ ﺍﻷﻧﺒﺎ ﺷﻨﻮﺩﻩ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫ﳊﻴﺎﺓ ﺍﳍﺪﻭﺀ ﻭﺍﻟﺴﻜﻮﻥ ﺍﻟﱵ ﺗﺘﻤﻴﺰ ‪‬ﺎ ﺍﻟﺮﻫﺒﻨﺔ ﺃﺛﺮ ﻋﻤﻴﻖ ﻓﻴﻤـﺎ‬
‫ﻭﻹﳍﻨﺎ ﺍ‪‬ﺪ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ‪،،‬‬
‫ﺗﻨﺘﺠﻪ ﻣﻦ ﻣﺆﻟﻔﺎﺕ ﻭﻛﺘﺎﺑﺎﺕ‪ ،‬ﺍﻣﺘﺎﺯﺕ ﺑﺎﻟﻌﻤﻖ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺩﻗـﺔ‬
‫ﺍﻟﺘﺄﻣﻞ ﻭﺍﳋﱪﺓ ﺍﻟﻄﻮﻳﻠﺔ ﻭﻧﻘﺎﺀ ﺍﻟﻐﺎﻳﺔ ﺍﻟﱵ ﺗـﺴﻤﻮ ﺑﺎﻟﻜﺘﺎﺑـﺔ ﻋـﻦ‬ ‫‪@ @úbnß@bjãþa‬‬
‫ﺍﻟﺘﻨﺴﻴﻖ ﺍﻟﺴﻄﺤﻲ ﻓﺤﺴﺐ‪.‬‬ ‫א‬ ‫א‬

‫ﻭﻇﻠﺖ ﻣﺆﻟﻔﺎﺕ ﺍﻟﺮﻫﺒﺎﻥ ﻋﻠﻰ ﳑﺮ ﺍﻟﻌﺼﻮﺭ ﻣﻦ ﺃﻫـﻢ ﺃﺳـﺲ‬ ‫‪ ١١‬ﺳﺒﺘﻤﱪ ‪٢٠٠٥‬‬

‫ﺍﻟﻌﻠﻮﻡ ﺍﻟﻜﻨﺴﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﻗﺮﻭﻧﹰﺎ ﻃﻮﻳﻠﺔ ﺇﱃ ﺃﻥ ﻏﻤﺮﺕ ﺍﳌﻄﺒﻮﻋﺎﺕ‬ ‫رأس اﻟﺴﻨﺔ اﻟﻘﺒﻄﻴﺔ‬ ‫ﺃﻭﻝ ﺗﻮﺕ ‪١٧٢٢‬‬
‫ﺍﳊﺪﻳﺜﺔ ﺍﻟﺴﻮﻕ ﻓﺎﺧﺘﻔﺖ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻬﺎ ﺑﻄﻮﻥ‬
‫ﺍﳌﺨﻄﻮﻃﺎﺕ ﺣﱴ ﻃﻐﺖ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﱄ – ﻋﺼﺮ ﺍﻟـﺴﺮﻋﺔ –‬
‫ﺭﻭﺡ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﳊﺪﻳﺜﺔ ﺍﻟﱵ ﲤﻴﻞ ﺇﱃ ﺍﻟﻌﺮﺽ ﺍﻟﺴﺮﻳﻊ ﺩﻭﻥ ﺍﻟﻐﻮﺭ ﺇﱃ‬
‫ﺍﻷﻋﻤﺎﻕ ﻭﺍﻟﺘﺄﻣﻞ ﺍﳍﺎﺩﺉ ﺍﻟﻄﻮﻳﻞ ﻓﺘﺄﺛﺮ ‪‬ﺎ ﺍﻟﻘـﺎﺭﺉ ﺍﳌـﺴﻴﺤﻲ ﰲ‬
‫ﻧﻮﺍﺣﻲ ﺣﻴﺎﺗﻪ ﺍﳌﺨﺘﻠﻔﺔ‪.‬‬
‫ﻓﺈﺫﺍ ﻻﺣﻈﻨﺎ ﺃﻥ ﻛﻞ ‪‬ﻀﺔ ﺇﺻﻼﺣﻴﺔ ﻋﺎﻣﺔ ﺗﻌﺘﻤﺪ ﺇﱃ ﺣﺪ ﻛﺒﲑ‬
‫ﻋﻠﻰ ﺍﻟﻄﺒﺎﻋﺔ ﻛﻮﺳﻴﻠﺔ ﻫﺎﻣﺔ ﰲ ﺇﻳﻘﺎﻅ ﺍﻟﻮﻋﻲ ﺍﻟﻌﺎﻡ ﻭﺇﺣﻴﺎﺋﻪ ﻭﺗﺄﻣﻠﻨﺎ‬
‫ﺃﻥ ﺃﺑﺎ ﺍﻹﺻﻼﺡ‪ ) ،‬ﺍﻟﺒﺎﺑﺎ ﻛﲑﻟﺲ ﺍﻟﺮﺍﺑﻊ (‪ ،‬ﺣﻴﻨﻤﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺆﺳﺲ‬
‫ﺇﺻﻼﺣﻪ ﻋﻠﻰ ﻗﻮﺍﻡ ﺻﺤﻴﺢ‪ ،‬ﻭﺟﺪ ﻟﺰﺍﻣﹰﺎ ﺃﻥ ﻳ‪‬ﺤﻀﺮ ﻣﻦ ﺍﳋـﺎﺭﺝ‬
‫ﻣﻄﺒﻌﺔ ﺧﺎﺻﺔ ﻟﻠﻜﻨﻴﺴﺔ ﻭﺃﻣﺮ ﺑﺎﺳﺘﻘﺒﺎﳍﺎ ﺑﺎﺣﺘﻔﺎﻝ ﻛﻨﺴﻲ ﳌﺎ ﻗﺪﺭ ﳍﺎ‬
‫ﻣﻦ ﺃﺛﺮ ﻋﻤﻴﻖ ﰲ ﺗﺪﻋﻴﻢ ﺃﺳﺲ ﺍﻟﻨﻬﻀﺔ ﺍﻟﱵ ﺭﺟﺎﻫﺎ‪.‬‬
‫}‪{ ٩‬‬ ‫}‪{ ٨‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻄﺒﺎﻋﺔ ﰲ ﻋﺼﺮﻧﺎ ﺍﳊﺎﱄ ﺃﺳﺎﺱ ﻻﺯﻡ ﻟﻺﺻﻼﺡ‪،‬‬
‫ﻓﺈﻥ ﻧﻴﺎﻓﺘﻪ ﺧﻄﺎ ﻫﺬﻩ ﺍﳋﻄﻮﺓ ﺍﻟﱵ ﺧﻄﺎﻫﺎ ﻣﻦ ﻗﺒﻠﻪ ﺃﺑﻮ ﺍﻹﺻـﻼﺡ‬
‫ﺣﱴ ﻳﺼﻞ ﺇﱃ ﻣﺎ ﻳﺼﺒﻮ ﺇﻟﻴﻪ ﻣﻦ ﺃﻫﺪﺍﻑ ﺇﺻﻼﺣﻴﺔ‪.‬‬
‫ﻓﺎﺷﺘﺮﻯ ﻣﻄﺒﻌﺔ ﻟﻴﺤﻘﻖ ‪‬ﺎ ﻋﺪﺓ ﺃﻫﺪﺍﻑ ﰲ ﻭﻗﺖ ﻭﺍﺣﺪ‪ .‬ﻣﻨﻬﺎ‬
‫ﺃﻥ ﺍﻟﻄﺒﺎﻋﺔ ﺗﺴﺘﻠﺰﻡ ﺃﻥ ﻳﺴﺘﺜﻤﺮ ﺍﻟﺮﻫﺒﺎﻥ ﺃﻭﻗﺎﺕ ﻓﺮﺍﻏﻬﻢ ﰲ ﻋﻤـﻞ‬
‫ﻣﻨﺘﺞ‪ ،‬ﻓﺎﻟﺒﻌﺾ ﻳﻨﻘﺤﻮﻥ ﺍﻟﻠﻐﺔ ﻭﻳﻨـﺴﺨﻮﻥ ﺍﻷﺻـﻮﻝ ﻭﺍﻟـﺒﻌﺾ‬
‫ﻳﻘﻮﻣﻮﻥ ﺑﺘﺼﺤﻴﺢ ﲡﺎﺭﺏ ﺍﻟﻄﺒﻊ ﻭﺍﻟﺒﻌﺾ ﻳﻘﻮﻣﻮﻥ ﺑﻌﻤﻠﻴﺔ ﺍﻟﻄﺒـﻊ‬
‫ﻭﻫﻜﺬﺍ‪...‬‬
‫ﻭﺑﺬﻟﻚ ﺍﻟﻌﻤﻞ ﺍﳍﺎﺩﺉ ﺍﳌﺘﻮﺍﺿﻊ ﻳﺸﺘﺮﻙ ﺍﻟﺮﻫﺒـﺎﻥ ﰲ ﺧﺪﻣـﺔ‬
‫ﻛﻨﻴﺴﺘﻬﻢ ﺑﺘﻘﺪﱘ ﻛﻨﻮﺯ ﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﻌﻤﻴﻘﺔ ﺍﻟﺪﲰﺔ ﺍﻟﱵ ﺍﻧﻄﻮﺕ ﻋﻠﻴﻬﺎ‬
‫ﺑﻄﻮﻥ ﺍﳌﺨﻄﻮﻃﺎﺕ ﻟﺘﻨﲑ ﺍﻟﺴﺒﻞ ﺃﻣﺎﻡ ﺍﻟﺸﻌﺐ ﻓﻴﻨﻬﻞ ﺗﻌﺎﻟﻴﻤﻪ ﻣـﻦ‬
‫ﻳﻨﺎﺑﻴﻌﻬﺎ ﺍﻷﺻﻠﻴﺔ ﺍﻟﻘﻮﳝﺔ‪ ،‬ﻭﺗﺼﺒﺢ ﻫﺬﻩ ﺍﻟﻜﺘﺐ ﻣﺮﺍﺟﻌﹰﺎ ﺃﺳﺎﺳﻴﺔ ﰲ‬
‫ﻣﺘﻨﺎﻭﻝ ﺍﻟ ﹸﻜﺘ‪‬ﺎﺏ ﻭﺍﳌﺆﻟﻔﲔ‪.‬‬
‫ﻭ‪‬ﺬﺍ ﺍﳌﺸﺮﻭﻉ ﻳﻬﺪﻑ ﻧﻴﺎﻓﺔ ﺍﻷﻧﺒﺎ ﺛﺎﺅﻓﻴﻠﺲ ﺇﱃ ﲢﻘﻴﻖ ﻏﺎﻳـﺔ‬
‫ﺃﻋﻈﻢ ﻃﺎﳌﺎ ﲤﻨﺎﻫﺎ ﺍﻟﺸﻌﺐ ﻭﻫﻲ ﺃﻥ ﺗﺸﺎﺭﻙ ﺃﻭﻗﺎﻑ ﺍﻟﺪﻳﺮ ﻣﺎﺩﻳﹰﺎ ﰲ‬
‫ﺳﺪ ﺑﻌﺾ ﺍﺣﺘﻴﺎﺟﺎﺕ ﺍﻟﻜﻨﻴﺴﺔ ﻓﻴﻘﺪﻡ ﺍﻟﺪﻳﺮ ﳑﺎ ﳝﻜﻦ ﺍﻗﺘﺼﺎﺩﻩ ﻣﻦ‬
‫ﻣﺼﺎﺭﻳﻔﻪ ﻏﺬﺍ ًﺀ ﺭﻭﺣﻴﹰﺎ ﻋﻤﻴﻘﹰﺎ ﻟﻠﺸﻌﺐ ﻭﻫﺎ ﻗﺪ ﺃﻧﺘﺠـﺖ ﺍﳌﻄﺒﻌـﺔ‬
‫ﺳﻠﺴﻠﺔ ﻣﻦ ﺍﻟﻨﺸﺮﺍﺕ ﺍﳌﺘﻮﺍﻟﻴﺔ ) ﻣﻦ ﻛﻨﻮﺯ ﺍﻷﺩﻳﺮﺓ ( ﺗﻮﺯﻉ ﳎﺎﻧﹰﺎ ﰲ‬
‫ﺍﻟﻜﻨﺎﺋﺲ‪ .‬ﻋﻠﻰ ﺃﻥ ﺍﻟﺪﻳﺮ ﻳﺮﺻﺪ ﺍﻋﺘﻤﺎﺩﹰﺍ ﺧﺎﺻﹰﺎ ﻟﻜﻞ ﻛﺘﺎﺏ ﻳﺼﺪﺭﻩ‬
‫}‪{١١‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺭﻏﺒﺔ ﺻﺎﺣﺐ ﺍﻟﻨﻴﺎﻓﺔ ﺍﻷﻧﺒﺎ ﺛﺎﺅﻓﻴﻠﺲ ﺃﺳﻘﻒ ﺩﻳـﺮ‬
‫ﺍﻟﺴﻴﺪﺓ ﺍﻟﻌﺬﺭﺍﺀ ) ﺍﻟﺴﺮﻳﺎﻥ ( )‪ (١‬ﰲ ﺍﻟﻨﻬﻮﺽ ﺑﺎﻟﺮﻫﺒﻨﺔ ﻭﺍﻟﺮﺟـﻮﻉ‬
‫‪‬ﺎ ﺇﱃ ﻋﺼﻮﺭﻫﺎ ﺍﳌﺰﺩﻫﺮﺓ ﺍﻷﻭﱃ ﻋﻠﻰ ﺃﺳﺲ ﺭﻭﺣﻴﺔ ﻭﻋﻠﻤﻴﺔ ﻗﻮﳝﺔ‪.‬‬
‫ﻋﻤﺎﺩﻫﺎ ﺍﳌﺒﺎﺩﺉ ﻭﺍﻟﺘﻌﺎﻟﻴﻢ ﻭﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﺍﻟﻘﺪﳝﺔ ﺍﻟﱵ ﻭﺿـﻌﻬﺎ‬
‫ﺍﻟﻘﺪﻳﺴﻮﻥ ﻣﺆﺳﺴﻮ ﺍﻟﺮﻫﺒﻨﺔ ﺍﻷﻭﱃ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ ﲡﻤﻊ ﻋﻠﻰ ﺿﺮﻭﺭﺓ ﺗﻮﺯﻳﻊ ﻭﻗﺖ‬
‫ﺍﻟﺮﺍﻫﺐ ﺍﻟﻴﻮﻣﻲ ﻋﻠﻰ ﺛﻼﺛﺔ ﻧﻮﺍﺣﻲ‪ :‬ﺍﻟﺼﻼﺓ‪ ،‬ﺍﻟﻘـﺮﺍﺀﺓ ﻭﺍﻟﺪﺭﺍﺳـﺔ‬
‫ﻭﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﺍﻷﻋﻤﺎﻝ ﺍﻟﻴﺪﻭﻳﺔ ﺃﻱ ﺍﳉﻬﺪ ﺍﳉﺴﺪﻱ‪.‬‬
‫ﻭﻗﺪ ﻫﻴﺄ ﻧﻴﺎﻓﺘﻪ ﻟﻠﺮﻫﺒﺎﻥ ﻓﺮﺹ ﺍﻟﺪﺭﺍﺳـﺔ ﺍﳌﻨﺘﻈﻤـﺔ ﻟﻠﻌﻠـﻮﻡ‬
‫ﺍﻟﻜﻨﺴﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﺑﺈﻧﺸﺎﺀ ﻣﺪﺭﺳﺔ ﺧﺎﺻﺔ ﳍﻢ ﺩﺍﺧﻞ ﺍﻟﺪﻳﺮ‪ ،‬ﻭﺃﻋﺎﺩ‬
‫ﺇﻟﻴﻬﻢ ﻧﻈﺎﻡ ﺍﳌﺎﺋﺪﺓ ﺍﻟﻌﺎﻣﺔ ﻟﺘﺪﻋﻴﻢ ﺣﻴﺎﺓ ﺍﻟﺸﺮﻛﺔ ﻛﻤـﺎ ﻛﺎﻧـﺖ ﰲ‬
‫ﻋﺼﻮﺭ ﺍﺯﺩﻫﺎﺭﻫﺎ‪ .‬ﻭﺃﺗﺎﺡ ﳍﻢ ﻓﺮﺹ ﻧﻮﺍﻝ ﺍﻟﱪﻛﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ ﺑﺈﻗﺎﻣﺔ‬
‫ﺍﻟﻘﺪﺍﺳﺎﺕ ﻳﻮﻣﻴﹰﺎ‪ .‬ﻭﺑﺬﻟﻚ ﺃﻋﺎﺩ ﺍﻟﻨﺎﺣﻴﺘﲔ ﺍﻷﻭﱃ ﻭﺍﻟﺜﺎﻧﻴﺔ ﰒ ﺍﻟﺘﻔﺖ‬
‫ﺇﱃ ﺗﻘﻮﱘ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ ) ﺍﻷﻋﻤﺎﻝ ﺍﻟﻴﺪﻭﻳﺔ ( ﲟـﺸﺮﻭﻉ ﻳﻨﺎﺳـﺐ‬
‫ﺣﺎﻟﺔ ﺍﳉﻴﻞ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ‪ ،‬ﻻ ﺗﻘﺘﺼﺮ ﻓﻮﺍﺋﺪﻩ ﻋﻠـﻰ ﺍﻟﺮﻫﺒـﺎﻥ‬
‫ﻭﺣﺪﻫﻢ ﺑﻞ ﺗﻌﻮﺩ ﻋﻠﻰ ﺍﻟﻜﻨﻴﺴﺔ ﺑﺄﲨﻌﻬـﺎ ﺇﺫ ﺃﺭﺍﺩ ﺃﻥ ﳜﻠـﻖ ﰲ‬
‫ﺍﻟﺮﻫﺒﺎﻥ ﺭﻭﺡ ﳏﺒﺔ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺧﺪﻣﺔ ﺍﻟﻜﻨﻴﺴﺔ ﺧﺪﻣﺔ ﻋﻤﻠﻴﺔ ﻓﻌﺎﻟﺔ‬
‫ﻣﻦ ﺩﺍﺧﻞ ﺃﺳﻮﺍﺭ ﺍﻟﺪﻳﺮ‪.‬‬
‫)‪ (١‬ﺗﻨﻴﺢ ﰲ ‪ ٥‬ﺩﻳﺴﻤﱪ ‪١٩٨٩‬ﻡ‪.‬‬
‫}‪{١٠‬‬
‫ﻼ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﻘـﺮﻥ‬
‫ﻭﻛﹸﺘﺒﺖ ﻫﺬﻩ ﺍﳌﻴﺎﻣﺮ ﺃﺻ ﹰ‬
‫ﺍﳋﺎﻣﺲ ﺍﳌﻴﻼﺩﻱ‪ ،‬ﰒ ﺗ‪‬ﺮﲨﺖ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻓﻴﻤﺎ ﺑﻌﺪ ﻓﺎﺻﻄﺒﻐﺖ‬
‫ﺍﻟﺘﺮﲨﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺑﺄﺳﻠﻮﺏ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﺴﺮﻳﺎﱐ‪.‬‬
‫ﻭﻋﻨﺪ ﺇﻋﺪﺍﺩ ﺍﻟﻜﺘﺎﺏ ﻟﻠﻄﺒﻊ ﻋﻤﺪﻧﺎ ﺇﱃ ﺍﻟﺘﻘﻠﻴﻞ ﻣـﻦ ﺗﻨﻘـﻴﺢ‬
‫ﺗﺮﻛﻴﺐ ﺍﳉﻤﻞ ﻭﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﺗﺼﺤﻴﺢ ﺍﻷﺧﻄﺎﺀ ﺍﻟﻨﺤﻮﻳﺔ ﺣـﱴ‬
‫ﳓﺘﻔﻆ ﺑﺮﻭﺡ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻘﺪﳝﺔ‪.‬‬
‫ﻋﻠﻰ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﺪﻗﻖ ﰲ ﻓﻬﻢ ﺍﳉﻤﻞ ﻓﻼ ﻳﻘـﺮﺃ ﺍﻟﻜﺘـﺎﺏ‬
‫ﻛﻘﺼﺔ ﻋﺎﺑﺮﺓ‪ ،‬ﻓﻬﻮ ﻛﺘﺎﺏ ﺭﻭﺣـﻲ ﻋﻤﻴـﻖ ﳑﻠـﻮﺀ ﺑﺎﳌﺒـﺎﺩﺉ‬
‫ﻭﺍﻻﺧﺘﺒﺎﺭﺍﺕ ﺍﻟﱵ ﲢﺘﺎﺝ ﺇﱃ ﺇﻣﻌﺎﻥ ﰲ ﺍﻟﻔﻜﺮ ﻭﺗﺮﻛﻴﺰ ﰲ ﺍﻟﺘﺄﻣﻞ‪.‬‬
‫ﻭﺍﻟﻜﺘﺎﺏ ﻓﻮﻕ ﺫﻟﻚ‪ ،‬ﻛﺘﺎﺏ ﻣﺮﻛﺰ ﺍﻷﺳﻠﻮﺏ ﻟﻴﺲ ﻓﻴﻪ ﺣﺸﻮ‬
‫ﺃﻭ ﺇﺳﻬﺎﺏ ﻓﻬﻮ ﻟﺬﻟﻚ ﳛﺘﺎﺝ ﻣﻦ ﺍﻟﻘﺎﺭﺉ ﺃﻥ ﻳﻜﺜﺮ ﻣﻦ ﻗﺮﺍﺀﺗﻪ ﻷﻧﻪ‬
‫ﻟﻴﺲ ﳎﺮﺩ ﻣﻌﻠﻮﻣﺎﺕ ﺗ‪‬ﺴﺮﺩ ﺑﻞ ﺍﺧﺘﺒﺎﺭﺍﺕ ﲢﺘـﺎﺝ ﺇﱃ ﺗـﺪﺭﻳﺐ‬
‫ﻭﳑﺎﺭﺳﺔ ﻋﻤﻠﻴﺔ‪.‬‬
‫ﻭﺇﻥ ﳎﺮﺩ ﻗﺮﺍﺀﺓ ﺍﻟﻜﺘﺎﺏ ﺑﺮﻭﺡ ﺍﻟﺘﺄﻣﻞ ﻳ‪‬ﺜﲑ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟـﺸﻮﻕ‬
‫ﺇﱃ ﺍﻟﻔﻀﻴﻠﺔ ﻭﻳﻐﻤﺮﻫﺎ ﲝﺮﺍﺭﺓ ﺭﻭﺣﻴﺔ ﲡﺪﺩ ﺍﻟﻌﺰﳝـﺔ ﻟﻠﺠﻬـﺎﺩ ﰲ‬
‫ﺳﺒﻴﻠﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﺃﲨﻊ ﺍﻵﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﻮﻥ ) ﻛﻤﺎ ﻭﺭﺩ ﺃﻳﻀﹰﺎ ﰲ ﻧﺼﻮﺹ ﻫﺬﺍ‬
‫ﺍﻟﻜﺘﺎﺏ ( ﺃﻧﻪ ﻳﻠﺰﻡ ﳌﻦ ﻳﺸﺘﺎﻕ ﺇﱃ ﺍﻟﺴﻠﻮﻙ ﰲ ﻃﺮﻳﻖ ﺍﻟﻔـﻀﻴﻠﺔ ﺃﻥ‬
‫}‪{١٣‬‬
‫ﻟﺘﻐﻄﻴﺔ ﺯﻳﺎﺩﺓ ﺗﻜﺎﻟﻴﻒ ﻃﺒﺎﻋﺘﻪ ﻋﻦ ﲦﻦ ﺑﻴﻌﻪ ﻷﻥ ﺍﻟﺪﻳﺮ ﻳﻬـﺪﻑ ﺇﱃ‬
‫ﺟﻌﻞ ﲦﻦ ﻣﻄﺒﻮﻋﺎﺗﻪ ﺯﻫﻴﺪﺓ ﻟﻠﺤﺪ ﺍﻟﺬﻱ ﳝﻜﻦ ﻟﻠﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻗﺘﻨﺎﺋﻪ‬
‫ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﺑﻜﻨﻮﺯﻩ ﻓﻴﻜﻮﻥ ﰲ ﻣﺘﻨﺎﻭﻝ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻭﻟﺬﻟﻚ ﻳﺼﺪﺭﻩ‬
‫ﻼ ﻓﺮﻕ ﺍﳋﺴﺎﺭﺓ ﻣﻦ ﺃﺟـﻞ ﺭﺑـﺢ‬ ‫ﺑﻘﻴﻤﺔ ﺃﻗﻞ ﻣﻦ ﺗﻜﺎﻟﻴﻔﻪ ﻣﺘﺤﻤ ﹰ‬
‫ﺍﻟﻨﻔﻮﺱ ﺍﻟﻐﺎﻟﻴﺔ‪.‬‬
‫ﻭﺣﱴ ﻳﺴﻬﻞ ﺍﻗﺘﻨﺎﺀ ﺍﻟﻜﺘﺎﺏ ﺃﺳﻨﺪ ﺍﻟﺪﻳﺮ ﻣﻬﻤﺔ ﻧﺸﺮﻩ ﺇﱃ ﻣﻜﺘﺒﺔ‬
‫ﻣﺪﺍﺭﺱ ﺍﻷﺣﺪ ﺍﻟﻘﺒﻄﻴﺔ ﺑﺎﳉﻴﺰﺓ ﳌﺎ ﳍﺎ ﻣﻦ ﺍﺗﺼﺎﻝ ﻭﺛﻴـﻖ ﲞـﺪﺍﻡ‬
‫ﺍﻟﻜﻨﻴﺴﺔ ﻭﺷﺒﺎ‪‬ﺎ ﺍﳌﺘﺪﻳﻦ ﰲ ﻛﺎﻓﺔ ﺃﳓﺎﺀ ﺍﻟﻜﺮﺍﺯﺓ ﺍﳌﺮﻗﺴﻴﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺃﻥ ﺗﻜﻮﻥ ﺑﺎﻛﻮﺭﺓ ﻣﻄﺒﻮﻋﺎﺕ ﺍﻟﺪﻳﺮ )‪ (١‬ﻣﺘﻌﻠﻘﺔ‬
‫ﺑﺮﺳﺎﻟﺔ ﺍﻟﺮﻫﺒﻨﺔ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻫﻮ ﺃﻭﻝ ﻣﺎ ﻧﻘﺪﻣﻪ ﻟﻠﻘﺎﺭﺉ ﺍﳌﺴﻴﺤﻲ‪،‬‬
‫ﻭﻳﺸﻤﻞ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ﻣﻦ ﺍﳌﺨﻄﻮﻁ ﺍﳌﻌﺮﻭﻑ ) ﺑﺎﻵﺑﺎﺀ ﺍﳊـﺎﺫﻗﻮﻥ‬
‫ﰲ ﺍﻟﻌﺒﺎﺩﺓ ( ﻭﻫﻮ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﺮﻫﺒﻨﺔ‬
‫ﻣﻌﺎﹰ‪ ،‬ﻓﻬﻮ ﺃﺣﺪ ﺍﻟﻜﺘﺐ ﺍﻟﺜﻼﺛﺔ ﺍﳌﻌﺘﻤﺪﺓ ﻛﺄﺳﺲ ﻟﺘﻌـﺎﻟﻴﻢ ﺍﻟﺮﻫﺒﻨـﺔ‬
‫) ﻣﺎﺭ ﺇﺳﺤﺎﻕ – ﺍﻟﺸﻴﺦ ﺍﻟﺮﻭﺣﺎﱐ – ﻣﺎﺭ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ (‪.‬‬
‫ﻭﻛﺘﺎﺏ ﺍﻵﺑﺎﺀ ﺍﳊﺎﺫﻗﲔ ﰲ ﺍﻟﻌﺒﺎﺩﺓ ﻋﺒﺎﺭﺓ ﻋﻦ ﳎﻤﻮﻋـﺔ ﻣـﻦ‬
‫ﺍﳌﻴﺎﻣﺮ ) ﺍﳌﻘﺎﻻﺕ ( ﺍﻟﺮﻭﺣﻴﺔ ﳌﺸﺎﻫﲑ ﺍﻟﻘﺪﻳﺴﲔ ﺍﻟﺬﻳﻦ ﻛﺘﺒـﻮﺍ ﰲ‬
‫ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﺘﻌﺎﻟﻴﻢ ﺍﻟﺮﻫﺒﺎﻧﻴﺔ‪.‬‬
‫)‪ (١‬ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ ‪ ١٩٥١‬ﻡ‪.‬‬
‫}‪{١٢‬‬
 ‫·‪@ @†îè‬‬ ‫ﻳﻜﻮﻥ ﻟﻪ ﻣﺮﺷﺪ ﺭﻭﺣﻲ ﻳﺮﺳﻢ ﻟﻪ ﺍﳋﻄﻮﺍﺕ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﺘـﺪﺭﺝ‬
‫‪‬ﺎ ﰲ ﺻﻌﻮﺩ ﺩﺭﺟﺎﺕ ﺍﻟﺴﻠﻢ ﺍﻟﺮﻭﺣﺎﱐ‪.‬‬
‫‪  ‬‬
‫ﻓﻤﻦ ﺍﳌﺒﺎﺩﺉ ﺍﳌﺘﻔﻖ ﻋﻠﻴﻬﺎ ﺭﻭﺣﻴﹰﺎ ﻭﻋﻠﻤﻴﹰﺎ ﺃﻥ ﺑﲔ ﺍﻷﺷـﺨﺎﺹ‬
‫‪( ٥٢٣‬‬ ‫)‬
‫ﺍﳌﺨﺘﻠﻔﲔ ﻓﺮﻭﻗﹰﺎ ﻓﺮﺩﻳﺔ ﰲ ﺍﻟﺼﻔﺎﺕ ﻭﺍﳌﻴﻮﻝ ﻭﺍﻟﻘـﺪﺭﺓ‪ ،‬ﻭﻟـﺬﻟﻚ‬
‫‪@ @émbîy‬‬ ‫ﻓﺎﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﻴﺔ ﲢﺘﺎﺝ ﺇﱃ ﺗﻮﺟﻴﻪ ﻓﺮﺩﻱ ﺧﺎﺹ ﻣﻦ ﻃﺒﻴﺐ ﺭﻭﺣﺎﱐ‬
‫ﺍﻟﻘﺪﻳﺲ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺃﺳﻘﻒ ﻣﻨـﺒﺞ )‪ (١‬ﻣـﻦ ﻣـﺸﺎﻫﲑ‬ ‫ﺧﺒﲑ‪ .‬ﻓﺎﻷﻣﺮ ﳛﺘﺎﺝ ﺇﱃ ﺗﺪﺭﺝ ﻳﺮﺷﺪﻙ ﺇﻟﻴﻪ ﺃﺏ ﺍﻻﻋﺘـﺮﺍﻑ ﺃﻭ‬
‫ﺍﻟﻘﺪﻳﺴﲔ ﺍﻟﺴﺮﻳﺎﻥ ﺍﻟﺬﻳﻦ ﻋﺎﺷﻮﺍ ﻭﻛﺘﺒـﻮﺍ ﰲ ﺍﻟﻘـﺮﻥ ﺍﻟـﺴﺎﺩﺱ‬ ‫ﺍﳌﺮﺷﺪ ﺍﻟﺮﻭﺣﻲ‪ .‬ﻭﺍﺟﻌﻞ ﺍﻟﻔﻀﻴﻠﺔ ﻫﺪﻓﻚ ﻓﺘﺠﺪ ﻣﻌﻮﻧـﺔ ﻣـﻦ‬
‫ﺍﳌﺴﻴﺤﻲ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺗﺄﺛﲑ ﻛﺒﲑ ﻋﻠﻰ ﺍﻟﺮﻫﺒﻨﺔ‪ .‬ﻭﻛـﺎﻥ ﻣﻌﺎﺻـﺮﹰﺍ‬ ‫ﺍﻟﻨﻌﻤﺔ ﺍﻹﳍﻴﺔ ﺗﻌﻀﺪﻙ ﻭﺗﻘﻮﻳﻚ‪.‬‬
‫ﻟﻠﻘﺪﻳﺲ ﻳﻌﻘﻮﺏ ﺍﻟﺴﺮﻭﺟﻲ ) ‪ ٥٢١ – ٤٥١‬ﻡ (‪.‬‬ ‫ﻭﻛﻞ ﻣﻴﺎﻣﺮ ﻫﺬﺍ ﺍﳉﺰﺀ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻟﻠﻘﺪﻳﺲ ﻓﻴﻠﻮﻛـﺴﻴﻨﻮﺱ‬
‫ﺍﲰﻪ‪ :‬ﺍﲰﻪ ﺍﻟﺴﺮﻳﺎﱐ ﻗﺒﻞ ﺗﻮﻟﻴﻪ ﺍﻷﺳﻘﻔﻴﺔ " ﺃﻛﺴﻨﺎﻳﺎ " ﻭﻫﻮ ﻣﻦ‬ ‫ﺍﳌﻨﺒﺠﻲ ﺍﻟﺬﻱ ﺗﻜﺮﻡ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺮﺍﺩ ﻛﺎﻣﻞ ) ﺃﺳﺘﺎﺫ ﺍﻟﻠﻐﺎﺕ‬
‫ﺍﻟﻴﻮﻧﺎﻧﻴﺔ " ﻛﺴﻴﻨﻮﺱ " ﻭﻣﻌﻨﺎﻩ ﻏﺮﻳﺐ ﻭﺳ‪‬ﻤﻲ ﺑﻌﺪ ﺗﻮﻟﻴﻪ ﺍﻷﺳﻘﻔﻴﺔ‬ ‫ﺍﻟﺴﺎﻣﻴﺔ ﲜﺎﻣﻌﺔ ﻓﺆﺍﺩ ﺍﻷﻭﻝ ( ﺑﻜﺘﺎﺑﺔ ﻧﺒﺬﺓ ﻋﻦ ﺣﻴﺎﺗﻪ ﳝﻬـﺪ ‪‬ـﺎ‬
‫" ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ " ﻭﻣﻌﻨﺎﻫﺎ ﳏﺐ ﺍﻟﻐﺮﻳﺐ‪.‬‬ ‫ﺍﻟﻜﺘﺎﺏ‪ .‬ﻭﺍﻟﺪﻳﺮ ﻳﻘﺪﻡ ﻟﻸﺳﺘﺎﺫ ﺍﳉﻠﻴﻞ ﻭﺍﻓﺮ ﺍﻟـﺸﻜﺮ ﻟﺘﻌـﻀﻴﺪﻩ‬
‫ﻣﻮﻟﺪﻩ‪ :‬ﻭﻟﺪ ﰲ ﺍﳌﻨﻄﻘﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﰲ ﻗﺮﻳﺔ ﲢﻞ ﺑـﲔ ﺑﻴـﺖ‬ ‫ﺍﳌﺸﺮﻭﻉ ﻭﳋﺪﻣﺎﺗﻪ ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺘﻮﺍﻟﻴﺔ ﺍﻟﻌﺎﻣﻠﺔ ﻋﻠﻰ ﺭﻓﻌﺔ ﺍﻟﻜﻨﻴﺴﺔ‪.‬‬
‫ﺟﺮﻣﻲ ﺑﲔ ﺍﻟﺪﺟﻠﺔ ﻭﺍﻟﺰﺍﺏ ﺍﻟﺼﻐﲑ ﻓﻴﻤﺎ ﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ‪ .‬ﻭﱂ ﻳ‪‬ﻌﺮﻑ‬ ‫ﻧﺴﺄﻝ ﺍﻟﺮﺏ ﺃﻥ ﻳﺒﺎﺭﻙ ﻫﺬﻩ ﺍﻟﻨﺒﺘﺔ ﺍﻟﺼﻐﲑﺓ ﻭﻳﺘﻌﻬﺪﻫﺎ ﲟﺮﺍﲪـﻪ‬
‫ﺳﻨﺔ ﻣﻮﻟﺪﻩ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﻘﻴﻖ‪ .‬ﺇﻻ ﺃﻥ ﺍﻟﺒﻌﺾ ﻳﺮﺟﺤﻮﻥ ﺃﻥ ﻳﻜﻮﻥ‬ ‫ﻭﻳ‪‬ﺴﻴﺞ ﺣﻮﳍﺎ ﺣﱴ ﺗﻨﻤﻮ ﻭﺗﺘﺮﻋﺮﻉ ﻭﺗ‪‬ﺜﻤﺮ ﺃﲦﺎﺭﹰﺍ ﺗﻠﻴﻖ ﲟﺠﺪ ﺍﲰـﻪ‬
‫ﻣﻮﻟﺪﻩ ﺣﻮﺍﱄ ﻣﻨﺘﺼﻒ ﺍﻟﻘﺮﻥ ﺍﳋﺎﻣﺲ‪.‬‬ ‫ﺍﻟﻘﺪﻭﺱ ﻭﺭﻓﻌﺔ ﻛﻨﻴﺴﺘﻪ ﻭﺧﻼﺹ ﺍﻟﻨﻔﻮﺱ‪.‬‬
‫ﻟﻪ ﺍ‪‬ﺪ ﺍﻟﺪﺍﺋﻢ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ‬
‫)‪ (١‬ﻣﻨﺒﺞ ﺑﺒﻼﺩ ﺍﻟﺸﺎﻡ ﰲ ﺍﻟﺸﻤﺎﻝ ﺍﻟﺸﺮﻗﻲ ﻣﻦ ﻣﺪﻳﻨﺔ ﺣﻠـﺐ ﻋﻠـﻰ ‪‬ـﺮ‬
‫ﺍﻟﻔﺮﺍﺕ ﻭﻋ‪‬ﺮﻓﺖ ﰲ ﺍﻟﻌﺼﺮ ﺍﻟﺒﻴﺰﻧﻄﻲ ﺑﺎﺳﻢ ﻫﲑﺍﺑﻮﻟﻴﺲ‪ .‬ﻭﻫﻲ ﻣﺪﻳﻨـﺔ‬ ‫א א‬ ‫א‬ ‫א‬
‫" ﻛﺮﻛﻤﻴﺶ " ﺍﻟﻘﺪﳝﺔ ﻭﻫﻲ ﺍﻵﻥ " ﻗﻠﻌﺔ ﺍﻟﻨﺠﻢ "‪.‬‬
‫}‪{١٥‬‬ ‫}‪{١٤‬‬
 ‫ﻛﺮﺳﻴﻪ ﺳﻨﺔ ‪٤٨٥‬ﻡ ﺭﲰﻪ ﺧﻠﻔﻪ ﺑﻄﺮﺱ ﺍﳌﺸﺎﺋﻲ ) ﺍﻟﻘﺼﺎﺭ ( ﺃﺳﻘﻔﹰﺎ‬ ‫ﻭﱂ ﻧﻌﺮﻑ ﺍﲰﻪ ﰲ ﺍﳌﻌﻤﻮﺩﻳﺔ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﻘﻴﻖ ﺃﻳﻀﹰﺎ ﺇﻻ ﺃﻧﻪ‬
‫ﻋﻠﻰ ﻣﻨﺒﺞ ) ‪ ( ٥١٩ – ٤٨٥‬ﻭﱂ ﻳﻜﺪ ﻳﺴﺘﻘﺮ ﻋﻠﻰ ﻛﺮﺳﻴﻪ ﺣﱴ‬ ‫ﺫﻛﺮ ﰲ ﺧﻄﺎﺏ ﻟﻪ ﺇﱃ ﺍﻹﻣﱪﺍﻃﻮﺭ ﺯﻳﻨﻮﻥ ﺃﻧـﻪ ﺗﻌﻤـﺪ ﺣـﺴﺐ‬
‫ﻋﺎﻭﺩ ﺍﻟﻌﻤﻞ ﺿﺪ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ ﰲ ﺍﻟﺮﻫﺎ‪ .‬ﻭﻳﻘﺎﻝ ﺃﻧﻪ ﺣـﺮﺽ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﺍﳌﺴﻴﺢ ﺇﱃ ﺗﻼﻣﻴﺬﻩ ﻭﺃﻧﻪ ﻟﺒﺲ ﺍﳌﺴﻴﺢ ﺍﻟـﺬﻱ‬
‫ﺍﻷﺳﻘﻒ ﺳﲑﻭﺱ ﻋﻠﻰ ﺇﻏﺮﺍﺀ ﺍﻹﻣﱪﺍﻃﻮﺭ ﺯﻳﻨﻮﻥ ﺑﺈﻏﻼﻕ ﺍﳌﺪﺭﺳـﺔ‬ ‫ﺗﻌﻤﺪ ﺑﺎﲰﻪ ﻭﻋﻠﻰ ﻣﻮﺗﻪ‪.‬‬
‫ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻭﻗﺪ ﰎ ﻟﻪ ﻣﺎ ﺃﺭﺍﺩ‪ ،‬ﻓﺈﻥ ﺯﻳﻨﻮﻥ ﺃﻣـﺮ ﺑﺈﻏﻼﻗﻬـﺎ ﺳـﻨﺔ‬ ‫ﻧﺸﺄﺗﻪ‪ :‬ﺭﺣﻞ ﺑﻪ ﺃﻫﻠﻪ ﺇﱃ ﻃﻮﺭ ﻋﺒﺪﻳﻦ ﰲ ﺻﺒﺎﻩ ﻓﺪﺧﻞ ﺩﻳـﺮ‬
‫‪٤٨٩‬ﻡ‪ .‬ﻭﱂ ﻳﻜﺘﻒ ﺑﺬﻟﻚ ﺑﻞ ﺑﺎﺩﺭ ﺑﻌﺪ ﻭﻓﺎﺓ ﺯﻳﻨﻮﻥ ﺳـﻨﺔ ‪٤٩١‬ﻡ‬ ‫ﻗﺮﲤﲔ ﺣﻴﺚ ﺩﺭﺱ ﻣﻊ ﺃﺧﻴﻪ ) ﺃﺩﻱ ( ﺁﺩﺍﺏ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻴﻮﻧﺎﻧﻴـﺔ‬
‫ﺑﺎﻻﻧﺘﻔﺎﻉ ﲟﺎ ﻷﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﺣﻈﻮﺓ ﻋﻨﺪ ﺃﻧﺴﻄﺎﺱ‬ ‫ﻭﻋﻠﻢ ﺍﻟﺪﻳﻦ ﰒ ﺍﻧﺘﻘﻞ ﺇﱃ ﻣﺪﺭﺳﺔ ﺍﻟﺮﻫـﺎ ﻭﺃﰎ ﺩﺭﺍﺳـﺘﻪ ﻟﻠﻌﻠـﻮﻡ‬
‫ﻓﺴﺎﻓﺮ ﺇﱃ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻣﺮﺗﲔ ﰲ ﺳﻨﺔ ‪٤٩٩‬ﻡ ﻭﺳﻨﺔ ‪٥٠٦‬ﻡ ﻟﻴﻌﻤﻞ‬ ‫ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﺍﻟﻼﻫﻮﺗﻴﺔ ﻭﺃﳒﺰ ﻋﻠﻢ ﺍﻟﻠﻐﺘﲔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻴﻮﻧﺎﻧﻴﺔ ﰲ ﺩﻳﺮ‬
‫ﻋﻠﻰ ﺣﺚ ﺍﻹﻣﱪﺍﻃﻮﺭ ﻟﻴﺘﺨﺬ ﻣﻮﻗﻔﹰﺎ ﺣﺎﺯﻣـﹰﺎ ﺿـﺪ ﺃﺻـﺤﺎﺏ‬ ‫ﺗﻠﻌﺪﺍ ﺍﻟﻜﺒﲑ ﰲ ﺇﻗﻠﻴﻢ ﺃﻧﻄﺎﻛﻴﺔ – ﻭﺗﺮﻫﺐ ﻭﺳ‪‬ﻴﻢ ﻗﺴﹰﺎ‪.‬‬
‫ﺍﻟﻄﺒﻴﻌﺘﲔ‪ .‬ﻓﻜﺎﻥ ﺫﻟﻚ ﺳﺒﺒﹰﺎ ﰲ ﺍﺳﺘﺜﺎﺭﺓ ﻣﺎﻗﻴﺪﻭﻧﻴﺲ ﺭﺋﻴﺲ ﺃﺳﺎﻗﻔﺔ‬
‫ﻭﻟﻜﻨﻪ ﺧﺮﺝ ﻋﻠﻰ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻨﺴﺎﻃﺮﺓ ﺍﻟﱵ ﻛﺎﻥ ﻳﻠﻘﻨـﻪ ﺇﻳﺎﻫـﺎ‬
‫ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻭﻓﻼﻓﻴﺎﻧﻮﺱ ﺧﻠﻴﻔﺔ ﺑﻄﺮﺱ ﺑﻄﺮﻳﺮﻙ ﺃﻧﻄﺎﻛﻴﺔ ) ‪٤٩٨‬‬
‫ﺃﺳﻘﻒ ﺍﻟﺮﻫﺎ‪ ،‬ﻭﺭﻓﺾ ﻋﻘﻴﺪﺓ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺘﲔ ﻭﻛﺎﻥ ﻣﺘﺤﻤﺴﹰﺎ‬
‫– ‪٥١٢‬ﻡ ( ﻓﺤﻘﺪﺍ ﻋﻠﻴﻪ ﻭﱂ ﻳﻜﺘﻔﻴﺎ ﺑﺎﺿﻄﻬﺎﺩﻩ ﺑﻞ ﺣﺎﻭﻻ ﺃﻳـﻀﹰﺎ‬
‫ﻟﻌﻘﻴﺪﺓ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻭﺧﺼﺺ ﺣﻴﺎﺗﻪ ﻟﻠﺪﻓﺎﻉ ﻋﻨـﻬﺎ‬
‫ﺍﺳﺘﺌﺼﺎﻝ ﺗﻌﺎﻟﻴﻢ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣـﺪﺓ ﺑـﺎﻟﻘﻮﺓ‪ .‬ﻭﻟﻜـﻦ‬
‫ﺿﺪ ﺍﻟﻨﺴﺎﻃﺮﺓ ﻭﺃﺻﺤﺎﺏ ﳎﻤﻊ ﺧﻠﻘﻴﺪﻭﻧﻴﺔ ﰲ ﺿﻮﺍﺣﻲ ﺃﻧﻄﺎﻛﻴـﺔ‬
‫ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﳒﺢ ﺃﺧﲑﹰﺍ ﲟﺴﺎﻋﺪﺓ ﺳﻮﺗﲑﻧﻴﺨﻮﺱ ﺃﺳﻘﻒ ﻗﻴـﺼﺮﻳﺔ‬
‫) ﺑﺴﻮﺭﻳﺎ ( ﻭﺍﳉﺰﺀ ﺍﻟﺸﻤﺎﱄ ﳑﺎ ﺑﲔ ﺍﻟﻨﻬﺮﻳﻦ ) ﺍﻟﻌـﺮﺍﻕ ( ﻋﻠـﻰ‬
‫ﻛﺒﺎﺩﻭﻛﻴﺔ ﻣﻦ ﺍﺳﺘﺼﺪﺍﺭ ﺃﻣﺮ ﺳﻨﺔ ‪٥١٢‬ﻡ ﺑﻨﻔـﻲ ﻓﻼﻓﻴـﺎﻧﻮﺱ‪ .‬ﰒ‬
‫ﺍﻟﺮﻏﻢ ﳑﺎ ﺃﺻﺎﺑﻪ ﻣﻦ ﺍﻷﺫﻯ ﻋﻠﻰ ﺃﻳﺪﻱ ﺃﻋﺪﺍﺀ ﻋﻘﻴﺪﺗﻪ‪.‬‬
‫ﺭﺃﺱ ﳎﻤﻌﹰﺎ ﰲ ﻧﻔﺲ ﺍﻟﻌـﺎﻡ ﺍﹸﻧﺘﺨـﺐ ﻓﻴـﻪ ﺳـﻮﻳﺮﺱ ﺻـﺪﻳﻖ‬
‫ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺧﻠﻔﹰﺎ ﻟﻔﻼﻓﻴﺎﻧﻮﺱ ﻋﻠﻰ ﺃﻧﻄﺎﻛﻴﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻧﺘﺼﺎﺭﻩ ﱂ‬ ‫ﺟﻬﺎﺩﻩ‪ :‬ﺑﺪﺃ ﺣﻴﺎﺗﻪ ﲟﻬﺎﲨﺔ ﺍﻟﻨﺴﻄﻮﺭﻳﺔ ﻟﻜﺴﺮ ﺷﻮﻛﺔ ﺍﻟﺪﻋﺎﻳﺔ‬
‫ﻼ ﻓﺈﻥ ﻳﻮﺳﺘﲔ ﺧﻠﻴﻔﺔ ﺃﻧﺴﻄﺎﺱ ﻛﺎﻥ ﻳﺸﺎﻳﻊ ﺍﻟﻨـﺴﺎﻃﺮﺓ‪،‬‬ ‫ﻳﺪﻡ ﻃﻮﻳ ﹰ‬ ‫ﺍﻟﻘﻮﻳﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﺒﺜﻬﺎ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻔﺎﺭﺳـﻴﺔ ﰲ ﺍﻟﺮﻫـﺎ ﻟﻌﻘﻴـﺪﺓ‬
‫ﻓﺒﺪﺃ ﰲ ﺍﺿﻄﻬﺎﺩ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻭﻧﻔﻴﻬﻢ ﻻﻣﺘﻨﺎﻋﻬﻢ ﻋﻦ‬ ‫ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺘﲔ ﲟﺎ ﻛﺎﻧﺖ ﺗﻘﻮﻡ ﺑﻪ ﻣﻦ ﺗﻠﻘﲔ ﻫـﺬﻩ ﺍﻟﻌﻘﻴـﺪﺓ‬
‫ﺍﻟﺘﻮﻗﻴﻊ ﻋﻠﻰ ﻗﺮﺍﺭﺍﺕ ﳎﻤﻊ ﺧﻠﻘﻴﺪﻭﻧﻴﺔ ﺍﻟﺬﻱ ﻗـﺮﺭ ﺃﻥ ﻟﻠﻤـﺴﻴﺢ‬ ‫ﻓﻄﺮﺩﻩ ) ﻗﻠﻨﺪﻳﻮﻥ ( ﺑﻄﺮﻳﺮﻙ ﺃﻧﻄﺎﻛﻴﺔ‪ ،‬ﻓﻠﻤﺎ ﻋ‪‬ﺰﻝ ﻗﻠﻨﺪﻳﻮﻥ ﻋـﻦ‬
‫}‪{١٧‬‬ ‫}‪{١٦‬‬
‫ﻋﻴﺪ ﺁﺧﺮ ﰲ ﺃﻭﻝ ﺃﺑﺮﻳﻞ ﻭﺁﺧﺮ ﰲ ‪ ١٦‬ﺃﻏﺴﻄﺲ ﻭﺁﺧـﺮ ﰲ ‪١٠‬‬ ‫ﻃﺒﻴﻌﺘﲔ‪ :‬ﻭﺍﺣﺪﺓ ﻻﻫﻮﺗﻴﺔ ﻭﺃﺧﺮﻯ ﻧﺎﺳﻮﺗﻴﺔ‪ .‬ﻭﻛﺎﻥ ﺑﲔ ﻣﻦ ﻧ‪‬ﻔـﻰ‬
‫ﺩﻳﺴﻤﱪ ﺍﻟﺬﻱ ﻳ‪‬ﺮﺟﺢ ﺃﻥ ﻳﻜﻮﻥ ﺗﺎﺭﻳﺦ ﻧﻴﺎﺣﺘﻪ‪.‬‬ ‫ﺳﺎﻭﻳﺮﺱ ﻭﻳﻮﺣﻨﺎ ﺍﻟﺘﻠﻲ ﻭﻣﺎﺭﺍ ﺍﻷﻣﻴﺪﻱ‪.‬‬
‫ﻭﻗﺪ ﺍﻋﺘﺮﻓﺖ ﺍﻟﻜﻨـﺎﺋﺲ ﺍﻟـﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻘﺒﻄﻴـﺔ ﻭﺍﳊﺒـﺸﻴﺔ‬ ‫ﻓﻨﻔﻲ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺃﻭ ﹰﻻ ﺇﱃ ﻓﻴﻠﻴﺒﻮﺑﻮﻟﻴﺲ ﰲ ﺗﺮﺍﻗﻴﺎ ) ﻭﻻﻳـﺔ‬
‫ﺑﻔﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﻛﺄﺏ ﻣﻦ ﺁﺑﺎﺀ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣـﺪﺓ ﻭﻣـﻊ‬ ‫ﺃﺩﺭﻧﺔ ( ﻭﻓﻴﻬﺎ ﻛﺘﺐ ﺭﺳﺎﻟﺘﻪ ﺇﱃ ﺭﻫﺒﺎﻥ ﺩﻳﺮ ﺳﻨﻮﻥ ﺑﺎﻟﻘﺮﺏ ﻣـﻦ‬
‫ﺫﻟﻚ ﱂ ﻳﺸﺮ ﺇﻟﻴﻪ ﺍﻟﺴﻨﻜﺴﺎﺭ ﺍﻟﻘﺒﻄﻲ ﺃﻭ ﺍﳊﺒﺸﻲ‪.‬‬ ‫ﺍﻟﺮﻫﺎ ﺳﻨﺔ ‪٥٢٢‬ﻡ ﻭﻓﻴﻬﺎ ﻳﻘﻮﻝ " ﺇﻥ ﻛﻞ ﻣﺎ ﲢﻤﻠﺘﻪ ﻣﻦ ﻓﻼﻓﻴﺎﻧﻮﺱ‬
‫ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﻭﻣﻊ ﺃﻥ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﻛﺎﻥ ﺭﺟﻞ ﻛﻔﺎﺡ ﻭﺟﻬـﺎﺩ‪،‬‬ ‫ﻭﻣﺎﻗﻴﺪﻭﻧﻴﺲ ﺃﺳﻘﻔﻲ ﺃﻧﻄﺎﻛﻴﺔ ﻭﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﻭﻣﺎ ﻗﺎﺳﻴﺘﻪ ﻗﺒﻠـﻬﻤﺎ‬
‫ﺇﻻ ﺃﻧﻪ ﻛﺎﻥ ﺇﱃ ﺟﺎﻧﺐ ﺫﻟﻚ ﺃﺩﻳﺒﹰﺎ ﻧﺎ‪‬ﹰﺎ ﻭﻛﺎﺗﺒﹰﺎ ﺭﻗﻴـﻖ ﺍﻟﻌﺒـﺎﺭﺓ‪،‬‬ ‫ﻋﻠﻰ ﻳﺪ ﻗﻠﻨﺪﻳﻮﻥ ﻣﻌﺮﻭﻑ ﻳﺘﺤﺪﺙ ﺍﻟﻨﺎﺱ ﺑﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻭﺇﱐ‬
‫ﻭﺍﻟﺴﺮﻳﺎﻥ ﻳﻌﺪﻭﻧﻪ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ ﻣﻦ ﻛﹸﺘﺎ‪‬ﻢ‪ .‬ﻭﻛﺎﻥ ﻛﻔﺎﺣﻪ ﻣﻦ‬ ‫ﻷﻟﺘﺰﻡ ﺍﻟﺼﻤﺖ ﻋﻤﺎ ﳊﻘﲏ ﺃﻳﺎﻡ ﺣﺮﺏ ﺍﻟﻔﺮﺱ ﺑـﺈﻏﺮﺍﺀ ﻓﻼﻓﻴـﺎﻥ‬
‫ﺃﺟﻞ ﺍﻟﻌﻘﻴﺪﺓ ﺣﺎﻓﺰﹰﺍ ﻟﻪ ﻋﻠﻰ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﺍﻟﻜﺒﲑ ﻣﻦ ﺍﻷﲝـﺎﺙ‬ ‫ﺍﳌﻬﺮﻃﻖ ﻭﻋﻠﻰ ﻣﻶ ﻣﻦ ﺍﻷﻋﻴﺎﻥ ﻭﻋﻤﺎ ﺃﺻﺎﺑﲏ ﰲ ﺍﻟﺮﻫﺎ ﻭﰲ ﺃﻓﺎﻣﻴﺔ‬
‫ﺣﻮﻝ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻓﻘﺪ ﻋ‪‬ﺮﻑ ﻟﻔﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺣﻮﺍﱄ ‪ ٨٠‬ﻛﺘﺎﺑﹰﺎ‬ ‫ﻭﰲ ﺃﻧﻄﺎﻛﻴﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﰲ ﺍﻟﻘﺴﻄﻨﻄﻴﻨﻴﺔ ﺍﻟـﱵ ﺷـﺪﺩﺕ‬
‫ﻗﺎﻡ ﺑﺘﺄﻟﻴﻔﻬﺎ‪ ،‬ﻭﻛﺎﻥ ﻳﻐﻠﺐ ﻋﻠﻰ ﻛﺘﺎﺑﺎﺗﻪ ﺍﳉﺪﻟﻴﺔ ﻃﺎﺑﻊ ﺍﳌﺆﻣﻦ ﺍﻟﺬﻱ‬ ‫ﺍﻟﺮﺣﺎﻝ ﺇﻟﻴﻬﺎ ﰲ ﻣﻨﺎﺳﺒﺘﲔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﺃﺷﺒﺎﻫﻬﺎ ﺍﻟﱵ ﺃﺻﺎﺑﺘﲏ ﻣﻦ‬
‫ﻳﺪﺍﻓﻊ ﻋﻦ ﻋﻘﻴﺪﺗﻪ ﲝﺮﺍﺭﺓ ﻭﲪﺎﺳﺔ ﻻ ﻃﺎﺑﻊ ﺍﳌﻔﻜﺮ ﺍﻟﻨﺎﺑﻪ ﺍﳍـﺎﺩﺉ‬ ‫ﺍﻟﻨﺴﺎﻃﺮﺓ ﺍﳌﻬﺮﻃﻘﲔ "‪.‬‬
‫ﻛﻤﺎ ﻳﻐﻠﺐ ﻋﻠﻰ ﺑﻘﻴﺔ ﻣﺆﻟﻔﺎﺗﻪ ﺍﻟﻨﺴﻜﻴﺔ‪.‬‬ ‫ﻧﻴﺎﺣﺘﻪ‪ :‬ﰒ ﻧ‪‬ﻘﻞ ﻣﻦ ﻣﻨﻔﺎﻩ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺟﻨﺠـﺮﺍ ﰲ ﻭﻻﻳـﺔ‬
‫ﻭﺗﺘﻨﺎﻭﻝ ﻛﺘﺎﺑﺎﺗﻪ ﻣﻮﺿﻮﻋﺎﺕ ﳐﺘﻠﻔﺔ ﻣﻨﻬﺎ‪:‬‬ ‫ﺑﺎﻓﻼﺟﻮﻧﻴﺎ ﺣﻴﺚ ﺣ‪‬ﺒﺲ ﰲ ﺑﻴﺖ ﺃﻭﻗﺪﺕ ﻓﻴﻪ ﺍﻟﻨﲑﺍﻥ ﻭﺳﺪﺕ ﻋﻠﻴﻪ‬
‫ﺍﳌﻨﺎﻓﺬ ﻓﺎﺧﺘﻨﻖ ﰲ ﺣﺠﺮﺗﻪ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺪﺧﺎﻥ ﻭﻣﺎﺕ ﺷﻬﻴﺪ ﺍﻹﳝﺎﻥ‪.‬‬
‫‪ – ١‬ﺗﻔﺎﺳﲑ‪:‬‬
‫ﻭﲢﺘﻔﻞ ﺍﻟﻜﻨﻴـﺴﺔ ﺍﻟـﺴﺮﻳﺎﻧﻴﺔ ﺍﻷﺭﺛﻮﺫﻛـﺴﻴﺔ ﺑﻌﻴـﺪ ﻣـﺎﺭ‬
‫ﺇﻥ ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻣﺪﻳﻨﺔ ﻟﻔﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺑﺄﻭﻝ ﺗﺮﲨﺔ ﺣﺮﻓﻴﺔ‬
‫ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﺓ ﰲ ﺍﻟﺴﻨﺔ‪ .‬ﻭﻻ ﺗ‪‬ﺸﲑ ﺍﳌﺨﻄﻮﻃﺎﺕ ﺇﱃ‬
‫ﻣﻨﻘﺤﺔ ﻟﻸﻧﺎﺟﻴﻞ‪ ،‬ﻓﺒﺪﺃ ﺳﻨﺔ ‪٥٠٥‬ﻡ ﲟﻌﺎﻭﻧﺔ ﻣﺴﺎﻋﺪﻩ ﺑﻮﻟﻴﻜﺎﺭﺑﻮﺱ‬
‫ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﳋﺎﺻﺔ ﺑﻜﻞ ﻋﻴﺪ‪ .‬ﻭﺃﻇﻬﺮ ﺃﻋﻴﺎﺩﻩ ﻳﻮﻡ ‪ ١٨‬ﻓﱪﺍﻳﺮ ﻭﻟـﻪ‬
‫ﺑﺘﺮﲨﺔ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ ﺑﻌﻬﺪﻳﻪ ﺗﺮﲨﺔ ﺣﺮﻓﻴﺔ ﻋﻦ ﺍﻟﻴﻮﻧﺎﻧﻴﺔ‪ ،‬ﻓﺄﲤﺎ ﰲ‬

‫}‪{١٩‬‬ ‫}‪{١٨‬‬
‫ﺍﳌﻴﺎﻣﺮ‪ :‬ﻋﻦ ﺍﻟﺘﺜﻠﻴﺚ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﲡﺴﺪ ﺍﻟﻜﻠﻤﺔ – ﻋﻦ ﺍﻟﻄﺒﻴﻌﺔ‬ ‫ﺳﻨﺔ ‪٥٠٨‬ﻡ ﻣﺎ ﻳ‪‬ﻌﺮﻑ ﺍﻵﻥ ﺑﺎﻟﺘﺮﲨﺔ ﺍﻟﻔﻴﻠﻮﻛﺴﻴﻨﻴﺔ ﺍﻟﱵ ﻛﺎﻥ ﳍـﺎ‬
‫ﺍﻟﻮﺍﺣﺪﺓ – ﺍﳉﺪﻝ ﻣﻊ ﺍﻟﻨﺴﺎﻃﺮﺓ – ﰲ ﺍﻟﺮﺩ ﻋﻠـﻰ ﻧـﺴﻄﻮﺭﻳﻮﺱ‬ ‫ﺷﺄﻥ ﻋﻈﻴﻢ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﺑﲔ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻓﺈﻥ‬
‫ﻭﺃﻭﺗﻴﺨﻮﺱ ﻋﻦ ﺍﻟﻌﻘﻴﺪﺓ – ﻣﻴﻤﺮ ﻋﻦ ﺍﻟﺒﺸﺎﺭﺓ‪.‬‬ ‫ﻼ ﻳ‪‬ﺸﲑ ﺇﱃ ﺗﺮﲨﺘﻪ ﻟﻠﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻭﺍﳌﺰﺍﻣﲑ ﻋﻠﻰ‬‫ﻣﻮﺳﻰ ﺍﻷﺟﻴﻠﻲ ﻣﺜ ﹰ‬
‫ﺍﻟﺮﺳﺎﺋﻞ‪ :‬ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﳍﺮﺍﻃﻘﺔ – ﺍﻟﺮﺩ ﻋﻠﻰ ﺍﻟـﺬﻳﻦ ﻳﻘﻮﻟـﻮﻥ‬ ‫ﺃ‪‬ﺎ ﺍﻟﻌﻤﻞ ﺍﻟﻨﻤﻮﺫﺟﻲ ﻟﺬﻟﻚ ﺍﻟﻌﺼﺮ‪ ،‬ﻭﻗﺪ ﺭﻭﺟﻌﺖ ﺗﺮﲨﺘﻪ ﻫـﺬﻩ‬
‫ﺑﻄﺒﻴﻌﺘﲔ ﻭﻣﺸﻴﺌﺔ ﻭﺍﺣﺪﺓ – ﺍﻟﺮﺩ ﻋﻠﻰ ﻧﺴﻄﻮﺭﻳﻮﺱ – ﺍﻟﺮﺩ ﻋﻠـﻰ‬ ‫ﺑﻌﺪ ﺫﻟﻚ ﰲ ﻣﻄﻠﻊ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺣﻮﺍﱄ ﺳﻨﺔ ‪٦١٦‬ﻡ ﰲ ﺃﺣﺪ ﺃﺩﻳﺮﺓ‬
‫ﺃﺗﺒﺎﻉ ﻧﺴﻄﻮﺭﻳﻮﺱ – ﺍﻟﺮﺩ ﻋﻠﻰ ﻣﻦ ﻳﻘﺴﻢ ﻃﺒﻴﻌﺔ ﺍﳌﺴﻴﺢ – ﺍﻟـﺮﺩ‬ ‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻓﺮﺍﺟﻊ ﺑﻮﻟﺲ ﺍﻟﺘﻠﻲ ﺗﺮﲨﺔ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻭﺭﺍﺟﻊ ﺗﻮﻣﺎ‬
‫ﻋﻠﻰ ﺍﳍﺮﺍﻃﻘﺔ – ﻗﺎﻧﻮﻥ ﺍﻹﳝﺎﻥ – ﺍﻟﺮﺩ ﻋﻠﻰ ﳎﻤﻊ ﺧﻠﻘﻴﺪﻭﻧﻴـﺔ –‬ ‫ﺍﳊﺮﻗﻠﻲ ﺗﺮﲨﺔ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪.‬‬
‫ﺇﺫﺍ ﺳ‪‬ﺌﻞ ﺭﺟﻞ ﻛﻴﻒ ﺗﺆﻣﻦ ﻓﻠﻴﺠﺎﻭﺏ ﻫﻜﺬﺍ – ﻗﺎﻧﻮﻥ ﺍﻹﳝﺎﻥ‪.‬‬ ‫ﻭﻗﺎﻡ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺑﺸﺮﺡ ﺃﻧﺎﺟﻴﻞ ﻣﱴ ﻭﻟﻮﻗﺎ ﻭﻳﻮﺣﻨﺎ ﻭﲞﺎﺻﺔ‬
‫‪ – ٣‬ﻛﺘﺐ ﺍﻟﻨﺴﻚ ﻭﺍﻟﻔﻀﻴﻠﺔ‪:‬‬ ‫ﺑﻌﺾ ﺍﻷﺻﺤﺎﺣﺎﺕ ﺍﳍﺎﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﻼﻫﻮﺗﻴﺔ ﺭﺩﹰﺍ ﻋﻠﻰ ﺗﻔﺎﺳﲑ‬
‫ﺍﻟﻨﺴﺎﻃﺮﺓ ﳍﺎ‪ .‬ﻭﻋ‪‬ﺮﻓﺖ ﺑﺎﺳﻢ ) ﻫﺮﻃﻘﺔ ﺍﻟﻌﺼﺮ ﺍﳊﺎﺿﺮ ( ﻭﻛـﺎﻥ‬
‫ﻟﻪ ﻛﺘﺎﺏ ﻋﻦ ﺃﺳﺲ ﺍﻟﻔﻀﺎﺋﻞ ﻭﻫﻮ ﻣﻴﺎﻣﺮ ﻧﺸﺮﻫﺎ ﺳﲑ ﻭﺍﻟﻴﺲ‬
‫ﳍﺬﺍ ﺍﻟﺘﻔﺴﲑ ﺃﺛﺮ ﻭﺍﺿﺢ ﻋﻠﻰ ﺗﻔﺎﺳﲑ ﺃﺻﺤﺎﺏ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﻮﺍﺣـﺪﺓ‬
‫ﺑﺪﺝ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ ﻣﻊ ﺗﺮﲨﺘﻬﺎ ﺇﱃ ﺍﻹﳒﻠﻴﺰﻳﺔ ﺳﻨﺔ ‪١٨٩٤‬ﻡ‪ .‬ﻭﻫـﻲ‬
‫ﻟﻸﻧﺎﺟﻴﻞ ﻓﻴﻤﺎ ﺑﻌﺪ‪.‬‬
‫ﻣﻴﺎﻣﺮ ﺫﺍﺕ ﺃﺛﺮ ﻭﺍﺿﺢ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﻌﻠﻴﻤﻴﺔ ﻋﻠﻰ ﺃﺳﺎﺱ ﺍﻟﻔـﻀﺎﺋﻞ‬
‫ﺍﳌﺴﻴﺤﻴﺔ‪ .‬ﻭﻗﺪ ﺗﺄﺛﺮ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﲟﻴـﺎﻣﺮ " ﺃﻓﺮﻫـﺎﺕ " ﻭﻫـﻲ‬ ‫ﻭﻗﺪ ﺣ‪‬ﻔﻈﺖ ﻟﻨﺎ ﺗﻔﺎﺳﲑﻩ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ ﰲ ﻧﺴﺨﺘﲔ ﻭ‪‬ﺟﺪﺗﺎ ﺑﺪﻳﺮ‬
‫ﻣﻘﺴﻤﺔ ﰲ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺇﱃ ‪ ١٣‬ﻣﻴﻤﺮ‪ (١) :‬ﺍﳌﻘﺪﻣﺔ‪ (٣ ،٢) ،‬ﻋـﻦ‬ ‫ﺍﻟﺴﺮﻳﺎﻥ ﺑﻮﺍﺩﻱ ﺍﻟﻨﻄﺮﻭﻥ ﻭﳘﺎ ﺍﻵﻥ ﰲ ﻟﻨـﺪﻥ ﲟﻜﺘﺒـﺔ ﺍﳌﺘﺤـﻒ‬
‫ﺍﻹﳝﺎﻥ‪ (٥ ،٤) ،‬ﻋﻦ ﺍﻟﺒﺴﺎﻃﺔ‪ (٧ ،٦) ،‬ﺧـﻮﻑ ﺍﷲ‪( ٩ ،٨) ،‬‬ ‫ﺍﻟﱪﻳﻄﺎﱐ‪ ،‬ﻭﻳﺮﺟﻊ ﺗﺎﺭﻳﺦ ﺃﺣﺪ ﺍﻟﻨﺴﺨﺘﲔ ﺇﱃ ﻋﺼﺮ ﺍﳌﺆﻟﻒ ﺳـﻨﺔ‬
‫ﺍﻟﺘﺠﺮﺩ‪ (١٠) ،‬ﺍﻟﺸﺮﺍﻫﺔ‪ (١١) ،‬ﺬﻳﺐ ﻭﻗﻤـﻊ ﺍﳉـﺴﺪ‪،١٢) ،‬‬ ‫‪٥١١‬ﻡ‪ .‬ﻭﺗﻔﺴﲑﻩ ﻣﻌﺮﻭﻑ ﰲ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳊﺒﺸﻴﺔ‪.‬‬
‫‪ (١٣‬ﺍﻷﺧﻄﺎﺀ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﻄﻬﺎﺭﺓ‪.‬‬ ‫‪ – ٢‬ﻻﻫﻮﺕ‬
‫ﻭﻗﺪ ﻧﺸﺮ ﺑﺪﺝ ﺍﻟﻜﺘﺎﺏ ﺑﺎﻟﺴﺮﻳﺎﻧﻴﺔ ﺑﻌﺪ ﻣﻘﺎﺭﻧﺘﻪ ﺑﻌﺪﺓ ﻧـﺴﺦ‬ ‫ﻟﻪ ‪ ٦‬ﻣﻴﺎﻣﺮ ﻭ‪ ١٨‬ﺭﺳﺎﻟﺔ ﰲ ﺍﻟﻼﻫﻮﺕ‪:‬‬
‫ﺧﻄﻴﺔ ﻣﻮﺟﻮﺩﺓ ﺑﺎﳌﺘﺤﻒ ﺍﻟﱪﻳﻄﺎﱐ‪ ،‬ﻭﻫﻲ ﻧﺴﺦ ﺗﺮﺟﻊ ﺇﱃ ﻣﺎ ﺑﲔ‬
‫}‪{٢١‬‬ ‫}‪{٢٠‬‬
 ‫‪ – ٤‬ﻭﻟﻪ ﺭﺳﺎﺋﻞ‬
‫ﻛﺎﻥ ﻳﻜﺘﺒﻬﺎ ﻋﺎﺩﺓ ﺇﱃ ﺭﻫﺒﺎﻥ ﺭﺩﹰﺍ ﻋﻠﻰ ﺃﺳﺌﻠﺔ ﻳﻄﻠﺒﻮﻥ ﻓﻴﻬﺎ ﺭﺃﻳﻪ‬
‫ﰲ ﻣﻮﺿﻮﻋﺎﺕ ﻋﻦ ﺍﻟﻌﻘﺎﺋﺪ ﺃﻭ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺃﻗﺪﻡ ﻫـﺬﻩ ﺍﻟﺮﺳـﺎﺋﻞ‬
‫ﺭﺳﺎﻟﺘﻪ ﺇﱃ ﺍﻹﻣﱪﺍﻃﻮﺭ ﺯﻳﻨﻮﻥ ﻭﻳﻈﻦ ﺃﻧﻪ ﻛﹸﺘﺒـﺖ ﺣـﻮﺍﱃ ﺳـﻨﺔ‬
‫‪٤٨٢‬ﻡ‪.‬‬
‫ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﺇﱃ ﺭﻫﺒﺎﻥ ﺩﻳﺮ ﺗﻠﻌﺪﺍ – ﺭﺳﺎﻟﺔ ﺇﱃ ﺭﻫﺒﺎﻥ ﺩﻳﺮ ﺑﻴﺖ‬
‫ﻛﻮﻛﻞ ) ﻭﻫﻮ ﺟﺒﻞ ﺑﺎﻛﻮﻛﻞ ﰲ ﻃﻮﺭ ﻋﺒﺪﻳﻦ ﺑﺎﻟﻘﺮﺏ ﻣﻦ ﺩﻳـﺎﺭ‬
‫ﺑﻜﺮ ( ﻛﹸﺘﺒﺖ ﻗﺒﻞ ﺳﻨﺔ ‪٤٩١‬ﻡ ﻷﻥ ﻓﻴﻬﺎ ﺫﻛﺮ ﻟﻺﻣﱪﺍﻃﻮﺭ ﻳ‪‬ﻔﻬـﻢ‬
‫ﻣﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻋﻠﻰ ﻗﻴﺪ ﺍﳊﻴﺎﺓ ﻭﻗﺖ ﻛﺘﺎﺑﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺑﻌﺪ ﺳﻨﺔ ‪٤٨٥‬ﻡ‬
‫ﻷﻧﻪ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﻧﺘﺼﺎﺭ ﺍﻹﻣﱪﺍﻃﻮﺭ ﻋﻠﻰ ﻟﻴﻮﻧﺘﻴﻮﺱ ﻭﺇﻟﻴﻮﺱ‪.‬‬
‫ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﻟﻠﻘﺴﺎﻭﺳﺔ ﺍﻟﺮﻫﻮﻳﲔ ﺃﺑﺮﺍﻫﺎﻡ ﻭﺃﻭﺭﺳﱵ ﻋﻦ ﺃﺣﻮﺍﻝ‬
‫ﺍﻟﻨﺎﺳﻚ ﺍﳌﺒﺘﺪﻉ ﺇﺳﻄﻔﺎﻥ ﺑﺮﺻـﺪﻳﻠﻲ – ﻭﺭﺳـﺎﻟﺔ ﺇﱃ ﺑﻄﺮﻳـﺮﻙ‬
‫ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻳﻮﺣﻨﺎ ﺍﻟﺜﺎﱐ ﺍﻝ ‪٥١٦ – ٥٠٥ ) ٣٠‬ﻡ (‪ .‬ﻭﻟﻪ ﺛﻼﺙ‬
‫ﺭﺳﺎﺋﻞ ﻛﺘﺒﻬﺎ ﻗﺒﻞ ﻭﻓﺎﺗﻪ ﺃﺛﻨﺎﺀ ﻧﻔﻴﻪ ﰲ ﺗﺮﺍﻗﻴﺎ – ﻭﻟـﻪ ﺭﺳـﺎﻟﺔ ﺇﱃ‬
‫ﺭﻫﺒﺎﻥ ﺳﻨﻮﻥ ﻋﻦ ﲡﺴﺪ ﺍﳌﺴﻴﺢ – ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﺇﱃ ﺁﺑﺎﺀ ﺍﻟﺮﻫﺎ ﻋـﻦ‬
‫ﺣﻴﺎﺓ ﺍﻟﺮﻫﺒﻨﺔ ﺍﻟﻌﻤﻠﻴﺔ – ﻭﺭﺳﺎﻟﺔ ﻣﻮﺟﻬﺔ ﺇﱃ ﺍﻟﺮﻫﺒﺎﻥ ﺍﳌﺒﺘـﺪﺋﲔ –‬
‫ﻭﺭﺳﺎﻟﺔ ﺇﱃ ﺃﰊ ﻧﻔﲑ ﺍﳊﲑﻱ ﻭﻓﻴﻬﺎ ﺗﺎﺭﻳﺦ ﺍﻟﻨﺴﻄﻮﺭﻳﺔ ﻛﺘﺒﻬﺎ ﺣﻮﺍﱄ‬
‫ﺳﻨﺔ ‪٥٠٠‬ﻡ‪.‬‬
‫}‪{٢٣‬‬
‫ﺍﻟﻘﺮﻧﲔ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻛﺎﻥ‬
‫ﺷﺎﺋﻊ ﺍﻻﺳﺘﻌﻤﺎﻝ ﰲ ﺃﻭﺳﺎﻁ ﺍﻟﺮﻫﺒﺎﻥ‪.‬‬
‫ﻭﻗﺪ ﺗ‪‬ﺮﲨﺖ ﻫﺬﻩ ﺍﳌﻴﺎﻣﺮ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻊ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺃﲰـﺎﺀ‬
‫ﺍﳌﻮﺿﻮﻋﺎﺕ ﺍﻟﺴﺒﻊ ﻛﻤﺎ ﻫﻮ ﻇﺎﻫﺮ ﻣﻦ ﳐﻄﻮﻃﺔ ﻣﻮﺟﻮﺩﺓ ﲟﻜﺘﺒـﺔ‬
‫ﺑﺎﺭﻳﺲ ﻣﻨﺴﻮﺧﺔ ﰲ ﺩﻳﺮ ﺍﻟﺴﺮﻳﺎﻥ ﺑﻮﺍﺩﻱ ﺍﻟﻨﻄﺮﻭﻥ ﺳﻨﺔ ‪١٤٩٣‬ﻡ‪.‬‬
‫ﻭﻟﻪ ﺃﻳﻀﹰﺎ ﺷﺮﺡ ﻟﺒﻌﺾ ﺃﻣﺜﺎﻝ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ – ﺭﺳـﺎﻟﺔ ﻋـﻦ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺭﺩﹰﺍ ﻋﻠﻰ ﺳﺆﺍﻝ ﻫﻞ ﳜﺮﺝ ﺍﻟـﺮﻭﺡ ﺍﻟﻘـﺪﺱ ﻣـﻦ‬
‫ﺍﳋﺎﻃﻲﺀ ﰒ ﺗﻌﻮﺩ ﺇﻟﻴﻪ ﺇﺫﺍ ﺗﺎﺏ؟ ‪ -‬ﺭﺳﺎﻟﺔ ﻋﻦ ﺍﻹﺧﻮﺓ ﻭﻫـﻲ ﰲ‬
‫ﻧﻈﻢ ﺍﻟﺮﻫﺒﻨﺔ – ﺭﺳﺎﻟﺔ ﻋﻦ ﺣﻴﺎﺓ ﺍﻟﺴﻜﻮﻥ ﰲ ﺍﻟﺮﻫﺒﻨﺔ‪.‬‬
‫ﻭﻟﻪ ﻛﺬﻟﻚ ﻛﺘﺎﺏ ﻋﻦ ﺍﻟﺮﻫﺒﻨﺔ ﻣﺆﻟﻒ ﻋﻠﻰ ﻃﺮﻳﻘﺔ ﺍﻟـﺴﺆﺍﻝ‬
‫ﻭﺍﳉﻮﺍﺏ ﻳﻌﺎﰿ ﻓﻴﻪ ﺍﻟﻨﻮﺍﺣﻲ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺣﻴﺎﺓ ﺍﻟﺮﻫﺒﻨﺔ ﻭﻳﻌﺘﻤﺪ ﻓﻴﻪ‬
‫ﻋﻠﻰ ﻛﺘﺎﺏ ﺑﺴﺘﺎﻥ ﺍﻟﺮﻫﺒﺎﻥ ﻟﺒﻼﺩﻳﻮﺱ ﻋﻦ ﺳﲑ ﺍﻵﺑـﺎﺀ ﺍﻟﺮﻫﺒـﺎﻥ‬
‫ﺍﳌﺼﺮﻳﲔ – ﻭﻗﺪ ﺗ‪‬ﺮﺟﻢ ﻫﺬﺍ ﺍﻟﻜﺘﺐ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﻣﻄﻠﻊ ﺍﻟﻘـﺮﻥ‬
‫ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ ﺳﻨﺔ ‪١٣٠٥‬ﻡ‪ .‬ﻭﻗﺎﻡ ﺍﳌﻄﺮﺍﻥ ﺳﻼﻣﺔ ﻣﻄﺮﺍﻥ ﺍﳊﺒـﺸﺔ‬
‫ﺍﻟﻘﺒﻄﻲ ﺍﳌﻌﺮﻭﻑ ﰲ ﺍﳊﺒﺸﺔ ﺑﺎﳌﺘﺮﺟﻢ ﺑﻨﻘﻠﻪ ﻣﻦ ﺍﻟﻌﺮﺑﻴﺔ ﺇﱃ ﺍﳊﺒﺸﻴﺔ‬
‫ﰲ ﺃﻳﺎﻡ ﺣﻜﻢ ﻣﻠﻚ ﺍﳊﺒﺸﺔ ﺳﻴﻒ ﺃﺭﻋﺪ ) ‪١٣٧٢ – ١٣٤٤‬ﻡ (‪،‬‬
‫ﻭﻗﺪ ﻃﹸﺒﻊ ﺣﺪﻳﺜﹰﺎ ﰲ ﺃﺩﻳﺲ ﺃﺑﺎﺑﺎ ﺳﻨﺔ ‪١٩٢٨‬ﻡ ﻭﺍﻟـﻨﺺ ﺍﻟﻌـﺮﰊ‬
‫ﻣﻮﺟﻮﺩ ﺍﻵﻥ ﰲ ﺍﻟﻔﺎﺗﻴﻜﺎﻥ ﻭﻫﻮ ﻧﺎﻗﺺ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﻮﺟﺪ ﻣﻨﻪ ﻧـﺺ‬
‫ﻛﺎﻣﻞ ﲟﻜﺘﺒﺔ ﺍﳌﺘﺤﻒ ﺍﻟﻘﺒﻄﻲ ﲟﺼﺮ ﺍﻟﻘﺪﳝﺔ‪.‬‬
‫}‪{٢٢‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﺩﻳﺮ ﺍﻟﺴﺮﻳﺎﻥ ﻗﺪ ﺣﺮﺹ ﻋﻠﻰ ﺇﻇﻬﺎﺭ ﻫﺬﻩ ﺍﻟﺮﺳـﺎﻟﺔ‬ ‫ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﺟﺎﻭﺏ ‪‬ﺎ ﺑﻄﺮﻳﻖ ﺍﻟﻨﺎﺳﻚ ﺍﻟﺮﻫـﺎﻭﻱ ﰲ ﺣﻔـﻆ‬
‫ﺍﳌﻄﻮﻳﺔ ﺇﱃ ﻋﺎﱂ ﺍﻟﻨﺴﻚ ﻭﺍﻟﻔﻀﻴﻠﺔ ﺣﱴ ﺗﻌﻮﺩ ﺛﺎﻧﻴﺔ ﻓﺘﺸﻊ ﻣﻦ ﻧﻮﺭﻫﺎ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﺍﻹﳍﻴﺔ ﻭﻣﻘﺎﻭﻣﺔ ﺃﻫﻮﺍﺀ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻟﻪ ﺭﺳﺎﻟﺔ ﺇﱃ ﺗﻠﻤﻴﺬ ﻋـﻦ‬
‫ﻛﻤﺎ ﺃﺿﺎﺀﺕ ﻋﻠﻰ ﺁﺑﺎﺋﻨﺎ ﺃﺟﻴﺎ ﹰﻻ ﻣﻦ ﻗﺒﻞ‪ ،‬ﻓﺈﱐ ﺃﺗﻮﺟﻪ ﺇﱃ ﺍﻟـﺪﻳﺮ‬ ‫ﺭﺗﺐ ﺍﻟﺮﻫﺒﻨﺔ ﺍﻟﺜﻼﺙ‪.‬‬
‫ﺑﺘﻬﻨﺌﺔ ﻗﻠﺒﻴﺔ ﻋﻠﻰ ﺧﻄﻮﺗﻪ ﺍﻷﻭﱃ ﻭﺃﺭﺟﻮ ﻣﻦ ﺍﷲ ﺃﻥ ﻳﻌـﲔ ﺍﻷﻧﺒـﺎ‬ ‫‪ – ٥‬ﻛﺘﺐ ﺍﻟﻄﻘﻮﺱ‬
‫ﺛﺎﺅﻓﻴﻠﺲ ﺃﺳﻘﻒ ﺍﻟﺪﻳﺮ ﻭﻳﺴﺪﺩ ﺧﻄﺎﻩ ﻟﻠـﺴﲑ ﰲ ﻫـﺬﺍ ﺍﻟﻄﺮﻳـﻖ‬
‫ﻭﻟﻪ ﻛﺘﺐ ﻃﻘﺴﻴﺔ ﻋﺮﻓﻨﺎﻫﺎ ﻣـﻦ ﺍﳌﺨﻄﻮﻃـﺎﺕ ﺍﻟـﺴﺮﻳﺎﻧﻴﺔ‬
‫ﺍﻹﺻﻼﺣﻲ ﺍﻟﻘﻮﱘ ﲞﻄﻰ ﺳﺮﻳﻌﺔ ﻣﻮﻓﻘﺔ‪.‬‬
‫ﻭﺍﳌﺨﻄﻮﻃﺎﺕ ﺍﳊﺒﺸﻴﺔ‪ .‬ﻣﻨﻬﺎ ﺛﻼﺙ ﻗﺪﺍﺳﺎﺕ ﺗ‪‬ﻨﺴﺐ ﺇﻟﻴﻪ ﻭﺻﻠﻮﺍﺕ‬
‫ﻣﺮﺍﺩ ﻛﺎﻣﻞ‬ ‫ﺗﺘﻠﻰ ﻗﺒﻞ ﺍﻟﺘﻨﺎﻭﻝ ﻭﺑﻌﺪﻩ ﻭﻭﺿﻊ ﻃﻘﺴﹰﺎ ﳐﺘﺼﺮﹰﺍ ﻟﻌﻤـﺎﺩ ﺍﻷﻃﻔـﺎﻝ‬
‫ﺍﶈﺘﻀﺮﻳﻦ‪.‬‬
‫ﻭﻟﻪ ﺻﻠﻮﺍﺕ ﻟﻸﻭﻗﺎﺕ ﺍﻟﺴﺒﻌﺔ ﺗ‪‬ﺮﲨﺖ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﳊﺒﺸﻴﺔ‪.‬‬
‫ﻭﻟﻪ ﻣﻴﻤﺮ ﰲ ﻣﻴﻼﺩ ﺍﳌﺴﻴﺢ – ﻭﻟﻪ ﺻﻠﻮﺍﺕ ﺷﻜﺮ ﻣﺘﺮﲨـﺔ ﺇﱃ‬
‫ﺍﳊﺒﺸﻴﺔ‪.‬‬
‫ﻭﻗﺪ ﺿﺎﻉ ﺍﻟﻜﺜﲑ ﻣﻦ ﻛﺘﺎﺑﺎﺕ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ ﺃﲰﺎﺀ ﺑﻌـﻀﻬﺎ‬
‫ﻣﻌﺮﻭﻑ ﻭﺍﻟﺒﺎﻗﻴﺔ ﻓﹸﻘﺪﺕ‪.‬‬
‫ﻭﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﳓﻦ ﺑﺼﺪﺩﻩ ﻫﻮ ﻗﻄﺮﺓ ﻣﻦ ﻓﻴﺾ ﻓﻴﻠﻮﻛﺴﻴﻨﻮﺱ‬
‫ﻭﻫﻮ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﺳﺒﻌﺔ ﻣﻴﺎﻣﺮ ﰲ ) ﺍﻹﳝﺎﻥ‪ ،‬ﺍﻟﺒﺴﺎﻃﺔ‪ ،‬ﺧﻮﻑ ﺍﷲ‪،‬‬
‫ﺍﻟﺘﺠﺮﺩ‪ ،‬ﺍﻟﺸﺮﺍﻫﺔ‪ ،‬ﺬﻳﺐ ﻭﻗﻤﻊ ﺍﳉﺴﺪ‪ ،‬ﺃﱂ ﺍﻟﺰﻧﺎ (‪.‬‬
‫ﻭﺭﺳﺎﻟﺘﲔ ﺍﻷﻭﱃ ﺇﱃ ﺑﻄﺮﻳﻖ ﺍﻟﻨﺎﺳﻚ ﺍﻟﺮﻫﺎﻭﻱ‪ ،‬ﻭﺍﻟﺜﺎﻧﻴﺔ ﻋـﻦ‬
‫ﺭﺗﺐ ﺍﻟﺮﻫﺒﻨﺔ‪.‬‬
‫}‪{٢٥‬‬ ‫}‪{٢٤‬‬
 ‫‪@ @Þëþa@Šàî½a‬‬ ‫‪@ @pbzÜİ–ß‬‬

‫ﺍﻹﳝﺎﻥ‬
‫ﻣﺎﺭﻱ‪ :‬ﻛﻠﻤﺔ ﺳﺮﻳﺎﻧﻴﺔ ﻣﻌﻨﺎﻫﺎ ﺳﻴﺪﻱ ﻭﻳ‪‬ﻠﻘﺐ ‪‬ﺎ ﺍﻟﻘﺪﻳـﺴﻮﻥ‬
‫ﻭﻗﺪ ﺿﺎﻉ ﻧﻄﻖ ﺍﻟﻴﺎﺀ ﰲ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﰲ ﺍﻟﻘﺮﻥ ﺍﳋـﺎﻣﺲ‪ .‬ﻓﻜﺎﻧـﺖ‬
‫ﺗ‪‬ﻜﺘﺐ ﺑﺎﻟﻴﺎﺀ ﻭﺗﻨﻄﻖ ﺑﺪﻭ‪‬ﺎ‪ .‬ﻟﺬﻟﻚ ﺗ‪‬ﺴﺘﻌﻤﻞ ﰲ ﺍﻟﻌﺮﺑﻴـﺔ ﺃﺣﻴﺎﻧـﹰﺎ‬
‫ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﻧﻮ ﺑﺘﺮﺗﻴﺐ ﻟﺘﺪﺑﲑ ﺳﲑﻩ ﺗﻠﻤﺬﺓ ﺍﳌﺴﻴﺢ ﻳﻨﺒﻐﻲ‬
‫ﺑﺎﻟﻴﺎﺀ ) ﻣﺎﺭﻱ ( ﻭﺃﺣﻴﺎﻧﹰﺎ ﺑﺪﻭﻥ ﻳﺎﺀ ) ﻣ‪‬ﺎﺭ (‪.‬‬
‫ﻟﻪ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺃﻥ ﻳﻘﺘﲏ ﻟﻨﻔﺴﻪ ﺇﳝﺎﻧﹰﺎ ﺣﻘﻴﻘﻴﹰﺎ ﻓﻴـﺼﺪﻕ ﺍﷲ ﻭﻻ‬
‫ﻳﻔﺤﺺ ﺃﻋﻤﺎﻟﻪ ﻭﻛﻼﻣﻪ‪ ،‬ﻭﳛﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻭﻻ ﻳﻔﺘﺶ ﻋﻦ ﻃﺒﻴﻌﺘـﻪ‪.‬‬ ‫ﻣﻴﻤﺮ‪ :‬ﻣﻦ ﺍﻟﻔﻌﻞ ﺍﻟﺜﻼﺛﻲ ﺍﻟﺴﺮﻳﺎﱏ ) ﺍ ﻡ ﺭ ( ﻣﻌﻨﺎﻫﺎ ) ﻗﺎﻝ (‬
‫ﳚﺐ ﻋﻠﻰ ﺍﻟﺬﻱ ﻳﺘﻘﺪﻡ ﺇﱃ ﺍﷲ ﺃﻥ ﻳﺆﻣﻦ ﺃﻧﻪ ﻣﻮﺟﻮﺩ ﻭﺃﻧﻪ ﳚـﺎﺯﻱ‬ ‫ﻭﻣﻌﲎ ﻣﻴﻤﺮ ﻗﻮﻝ ﺃﻭ ﻋﻈﺔ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﻴﻤﺮ ﺇﻣﺎ ﺗﺎﺭﳜﻴﹰﺎ ﺃﻭ ﻭﻋﻈﻴـﺎﹰ‪،‬‬
‫ﺍﻟﺬﻳﻦ ﻳﻄﻠﺒﻮﻧﻪ ) ﻋﺐ ‪ ( ٦ :١١‬ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺿﻤﲑ ﻃﻔﻞ‬ ‫ﻭﻳﻜﻮﻥ ﺇﻣﺎ ﻧﻈﻤﹰﺎ ﺃﻭ ﻧﺜﺮﹰﺍ ﰲ ﺍﻷﺻﻞ ﺍﻟـﺴﺮﻳﺎﱐ‪ ،‬ﻭﻗـﺪ ﺃﺧـﺬﺕ‬
‫ﻷﻥ ﻟﻴﺲ ﻟﻪ ﰲ ﺃﻓﻜﺎﺭﻩ ﻗﻮﺓ ﺃﻥ ﻳﺒﺤﺚ ﻋﻤﺎ ﻳﺴﻤﻊ ﺑﻞ ﺗﻮﻟﺪ ﻟﻪ ﻫﺬﻩ‬ ‫ﺍﻟﻜﻨﻴﺴﺔ ﺍﻟﻘﺒﻄﻴﺔ ﻫﺬﺍ ﺍﻟﻠﻔﻆ ﻋﻦ ﺍﻟﺴﺮﻳﺎﻧﻴﺔ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
‫ﺍﻟﻘﻮﺓ ﻣﻦ ﺍﳌﻌﻤﻮﺩﻳﺔ ﺑﺎﻹﳝﺎﻥ ﻛﻤﺜﻞ ﺍﻟﻄﻔﻞ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﻳـﺘﻌﻠﻢ‬ ‫ﺇﻓﺮﺍﺯ‪ :‬ﺍﻹﻓﺮﺍﺯ ﻣﻌﻨﺎﻩ ﺍﻟﺘﻤﻴﻴﺰ ﻭﻳ‪‬ﻘﺼﺪ ﺑﻪ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺮﻭﺣﻴـﺔ‬
‫ﺃﲰﺎﺀ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻭﻻ ﻳﻔﻬﻢ ﻗﻮ‪‬ﺎ‪ .‬ﻫﻜﺬﺍ ﳓﻦ ﺃﻳﻀﹰﺎ ﻧﻘﺒﻞ ﻛـﻼﻡ‬ ‫ﻭﺍﻟﻨﺴﻜﻴﺔ ﺍﳌﻮﻫﺒﺔ ﺍﻟﱵ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳝﻴﺰ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‬
‫ﺍﻷﲰﺎﺀ‪ .‬ﺃﻣﺎ ﺃﺳﺮﺍﺭ ﻣﻌﺮﻓﺘﻬﺎ ﻓﻠﻠﻪ ﻭﺣﺪﻩ ﻷﻧﻨﺎ ﺃﻃﻔﺎﻝ ﺃﻣﺎﻡ ﺍﳌﻌﺮﻓـﺔ‬ ‫ﻭﺑﲔ ﻣﺎ ﻳﺼﻠﺢ ﻋﻤﻠﻪ ﻭﺍﻟﺘﻔﻜﲑ ﻓﻴﻪ ﻭﺑﲔ ﻣﺎ ﻻ ﻳﺼﻠﺢ‪.‬‬
‫ﻭﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻻ ﻳ‪‬ﻨﻄﻖ ‪‬ﺎ ﻛﻤﺜﻞ ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻳـﺴﺘﻤﻊ ﺇﱃ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺔ‪ :‬ﺍﻟﺘﺎﻭﺭﻳﺔ ﻛﻠﻤﺔ ﻳﻮﻧﺎﻧﻴـﺔ ﻭﻣﻌﻨﺎﻫـﺎ ﻟﻐـﺔ ﺍﻟﺮﺅﻳـﺔ‬
‫ﻛﻼﻡ ﺃﺑﻴﻪ ﻭﻳﺼﺪﻕ ﻭﻋﻮﺩﻩ ﺑﻼ ﺷﻚ ﻭﻳﺼﺪﻕ ﺃﻧﻪ ﻳﻌﻄﻴﻪ ﺇﻳﺎﻫﺎ ﻓﻼ‬ ‫ﻭﺍﺻﻄﻼﺣﹰﺎ ﺍﻟﻜﺸﻒ ﺍﻟﺒﺎﻃﲏ ﻭﻫﻲ ﻋﻠﻰ ﻣﺮﺍﺗﺐ ﻣﻨـﻬﺎ ﺭﺅﻳـﺔ ﺍﷲ‬
‫ﻳﻜﺬﺏ ﻛﻠﻤﺘﻪ ﻭﻻ ﻳﻔﺤﺼﻬﺎ‪.‬‬ ‫ﻭﻣﻨﻬﺎ ﺭﺅﻳﺔ ﺍﳌﻼﺋﻜﺔ ﺍﻭ ﺃﺭﻭﺍﺡ ﺍﻟﻘﺪﻳﺴﲔ ﻭﻣﻨﻬﺎ ﺍﺳﺘﺠﻼﺀ ﺍﻷﻣـﻮﺭ‬
‫‪@ @a@bíb•ë@ÅÐyë@æb¹⁄a‬‬ ‫ﺍﳋﻔﻴﺔ‪.‬‬
‫ﻧﺎﺩﻯ ﺳﻴﺪﻧﺎ ﲟﻠﻜﻮﺗﻪ ﻭﻛﺸﻔﻪ ﻟﻠﺘﺮﺍﺑﻴﲔ ﻷﻧﻪ ﻗﺎﻝ ﻗﺪ ﺍﻗﺘـﺮﺏ‬ ‫ﻭﻫﻲ ﻣﻮﻫﺒﺔ ﺧﺎﺻﺔ ﳝﻨﺤﻬﺎ ﺍﷲ ﻟﺒﻌﺾ ﻗﺪﻳﺴﻴﻪ ﺇﻣﺎ ﳌﻨﻔﻌﺘـﻬﻢ‬
‫ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ) ﻣﺖ ‪ ( ٧ :١٠‬ﺇﻥ ﲰﻌﺖ ﻫـﺬﺍ ﺍﻟـﺼﻮﺕ‬ ‫ﺍﳋﺎﺻﺔ ﺃﻭ ﳌﻨﻔﻌﺔ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫}‪{٢٧‬‬ ‫}‪{٢٦‬‬
‫ﺟﺴﺪﻳﺔ ﻭﺑﺎﳉﺴﺪ ﻳﻨﻈﺮ ﺍﻹﻧﺴﺎﻥ ﺇﻟﻴﻬﺎ ﻭﺃﻣﺎ ﻋﺎﱂ ﺍﻟﺮﻭﺡ ﻓـﻴﺤﺲ‬ ‫ﻳﻨﺎﺩﻱ ﻭﻳﺒﺸﺮ ﺑﺎﳌﻠﻜﻮﺕ‪ ،‬ﺻﺪﻕ ﻭﻻ ﺗﺸﻚ ﻷﻧﻚ ﺗﻌﻠﻢ ﺃﻧﻪ ﺻﻮﺕ‬
‫ﺑﺎﻹﳝﺎﻥ ﻓﻘﻂ‪.‬‬ ‫ﺍﷲ‪ .‬ﻻ ﺗﻔﻜﺮ ﰲ ﻧﻔﺴﻚ ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﳌﻠﻜﻮﺕ ﻭﻻ ﺗﻔﺤﺺ ﺑﻠـﺪ‬
‫ﻟﻘﺪ ﻗﺴﻢ ﺍﳋﺎﻟﻖ ﲨﻴﻊ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺇﱃ ﲬﺴﺔ ﺃﻧـﻮﺍﻉ‪:‬‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺑﺄﻓﻜﺎﺭﻙ‪ .‬ﺍﲰﻊ ﻗﻮﻝ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻗﺪ ﺍﻗﺘـﺮﺏ‬
‫ﻓﻤﻨﻪ ﻣﺎ ﻳ‪‬ﻨﻈﺮ ﻭﻣﻨﻪ ﻣﺎ ﻳ‪‬ﺴﻤﻊ ﻭﻣﻨﻪ ﻣﺎ ﻳ‪‬ﺸﻢ ﻭﻣﺎ ﻳ‪‬ﺬﺍﻕ ﻭﻣﻨﻪ ﻣـﺎ‬ ‫ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻓﻼ ﺗﻔﺤﺺ ﻭﺗﻔﺘﺶ ﻋﻨﻪ ﻷﻧﻪ ﻗﺮﻳﺐ ﻣﻨﻚ‪ .‬ﺇﻥ‬
‫ﻳ‪‬ﺤﺲ‪ .‬ﻭﺃﻋﻄﻰ ﺍﻹﻧﺴﺎﻥ ﲬﺴﺔ ﺣﻮﺍﺱ ﻟﻜﻲ ﻳﺬﻭﻕ ‪‬ـﺎ ﺍﻟﻌـﺎﱂ‬ ‫ﻛﻨﺖ ﺗﺘﻘﺪﻡ ﺇﻟﻴﻪ ﻓﺎﻟﺪﻧﻮ ﻣﻨﻪ ﻻ ﻳﻜﻮﻥ ﺑﻄﻠﺐ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﺒﺤﺚ‬
‫ﺑﻜﺜﺮﺓ ﻏﻴﺎﺭﺍﺗﻪ‪ .‬ﻭﺧﺎﺭﺝ ﻋﻦ ﻫﺬﻩ ﺍﳊﻮﺍﺱ ﺍﳋﻤﺲ ﻟﻴﺲ ﻹﻧﺴﺎﻥ ﺃﻥ‬ ‫ﻛﻴﻒ ﻫﻮ ﻭﲟﺎﺫﺍ ﺗﺸﺒﻬﻪ ﺑﻞ ﺃﻥ ﲢﻔﻆ ﻭﺻﺎﻳﺎ ﺍﷲ ﻭﺗ‪‬ﻜﻤـﻞ ﺳـﻨﻦ‬
‫ﻳﺪﺭﻙ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻌﺎﱂ ﺍﳉﺴﺪﺍﱐ ﻭﻟﻴﺲ ﺍﻟﻌﺎﱂ ﻧﻔﺴﻪ ﺧﺎﺭﺟﹰﺎ ﻋﻨﻬﺎ‪.‬‬ ‫ﻭﺷﺮﺍﺋﻊ ﺍﳌﻠﻜﻮﺕ ﺍﻟﱵ ﻓﺮﺿﺖ ﻋﻠﻴﻨﺎ‪ .‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻳﻜﻮﻥ ﺑﺎﻹﳝـﺎﻥ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺮﻭﺣﺎﱐ ﺇﻥ ﻛﺎﻧﺖ ﺍﻷﺯﻟﻴﺔ ﻭﺇﻥ ﻛﺎﻧﺖ ﺍﳋﻠﻴﻘﺔ ﻓﻤـﺎ ﳜـﻀﻊ‬ ‫ﲰﻌﺖ ﻋﻦ ﺍﷲ ﺃﻧﻪ ﺃﺯﱄ ﻣﻨﺬ ﺍﻟﻘﺪﱘ‪ ،‬ﺃﺑﺪﻱ ﺑﺄﺯﻟﻴﺘﻪ ﻭﱂ ﻳﻜﻦ ﻣـﻦ‬
‫ﻟﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﳋﻤﺴﺔ ﺃﺷﻜﺎﻝ ﻭﻻ ﻳﺪﺭﻙ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﳋﻤﺲ‬ ‫ﺁﺧﺮ ﻭﻟﻴﺲ ﺃﻗﻨﻮﻡ ﻭﺍﺣﺪ ﺑﻞ ﻃﺒﻴﻌﺔ ﺃﺯﻟﻴﺔ ﺗ‪‬ﻌﺮﻑ ﺑﺜﻼﺛﺔ ﺃﻗﺎﻧﻴﻢ ﻭﻳﺆﻣﻦ‬
‫ﺣﻮﺍﺱ ﻭﻷﺟﻞ ﻫﺬﺍ ﺃﻋﻄﻴﻨﺎ ﺍﻟﺮﻭﺡ ﻟﻜﻲ ﳓﺲ ﺑﻪ‪ .‬ﻓﺄﻭ ﹰﻻ ﺳـﻠﻢ ﺍﷲ‬ ‫ﺑﻪ‪ .‬ﺛﻖ ﻭﺻﺪﻕ ﺃﻥ ﺍﻟﺬﻱ ﻭﻟﺪ ﻣﺎ ﲡﺰﺃ ﻭﺍﻟﺬﻱ ﻭﻟـﺪ ﻣـﺎ ﺍﻧﻘﻄـﻊ‬
‫ﺤ ‪‬ﻖ ﹶﺃﻗﹸﻮ ﹸﻝ ﹶﻟﻜﹸ ‪‬ﻢ‪ :‬ﹶﻟ ‪‬ﻮ‬ ‫ﺍﻹﳝﺎﻥ ﻟﻨﺎ ﻭﺑﻌﺪ ﺫﻟﻚ ﺃﻇﻬﺮ ﻟﻨﺎ ﻗﻮﺗﻪ ﺑﻘﻮﻟﻪ " ﻓﹶﺎﹾﻟ ‪‬‬ ‫ﻭﺍﻧﻔﺼﻞ‪ .‬ﺑﻞ ﻫﻮ ﺍﻵﺏ ﻣﻌﻪ ﺍﺑﻨﻪ ﺃﺯﻟﻴﹰﺎ ﻗﺪﳝﹰﺎ ﻣﻊ ﺍﻟـﺮﻭﺡ ﺍﻟﻘـﺪﺱ‬
‫ﺠ‪‬ﺒ ِﻞ‪ :‬ﺍ‪‬ﻧ‪‬ﺘ ِﻘ ﹾﻞ‬
‫ﻛﹶﺎ ﹶﻥ ﹶﻟ ﹸﻜ ‪‬ﻢ ِﺇﳝ‪‬ﺎ ﹲﻥ ِﻣﹾﺜﻞﹸ ‪‬ﺣ‪‬ﺒ ِﺔ ‪‬ﺧ ‪‬ﺮ ‪‬ﺩ ٍﻝ ﹶﻟ ﹸﻜ‪‬ﻨ‪‬ﺘ ‪‬ﻢ ‪‬ﺗﻘﹸﻮﻟﹸﻮ ﹶﻥ ِﻟ ‪‬ﻬﺬﹶﺍ ﺍﹾﻟ ‪‬‬ ‫ﺍﻟﺬﻱ ﻣﻦ ﻃﺒﻴﻌﺘﻬﻢ ﻭﺍﻋﺘﺮﻑ ﺃ‪‬ﻢ ﻫﻜﺬﺍ ﻓﻘﻂ‪ .‬ﻭﺃﻣﺎ ﻛﻴﻒ ﻭﻣـﱴ‬
‫ِﻣ ‪‬ﻦ ‪‬ﻫﻨ‪‬ﺎ ِﺇﻟﹶﻰ ‪‬ﻫﻨ‪‬ﺎ ‪‬ﻙ ﹶﻓ‪‬ﻴ‪‬ﻨ‪‬ﺘ ِﻘﻞﹸ ‪‬ﻭ ﹶﻻ ‪‬ﻳﻜﹸﻮ ﹸﻥ ‪‬ﺷ ‪‬ﻲ ٌﺀ ﹶﻏ‪‬ﻴ ‪‬ﺮ ﻣ‪ ‬ﻤ ِﻜ ٍﻦ ﻟﹶـ ‪‬ﺪ‪‬ﻳ ﹸﻜ ‪‬ﻢ "‬ ‫ﻭﺇﱃ ﺃﻳﻦ ﻭﺑﺄﻱ ﺷﻜﻞ ﻭﺑﺄﻱ ﻧﻮﻉ ﻭﺑﺄﻱ ﺗﺮﺗﻴﺐ ﻫﻮ ﺷﺒﻬﻬﻢ ﻭﻛﻴﻒ‬
‫) ﻣﺖ ‪.( ٢٠ :١٧‬‬ ‫ﻫﻢ ﺛﻼﺛﺔ ﻭﻻ ﻳﺘﻤﻴﺰﻭﻥ ﻣﻦ ﺑﻌﺾ ﻭﻻ ﻳﻔﺮﺯﻭﻥ‪ .‬ﺃﻭ ﻛﻴـﻒ ﻫـﻢ‬
‫ﺑﺒﻌﻀﻬﻢ ﻳﺴﻤﻮﺍ ﺛﻼﺛﺔ ﻭﻛﻴﻒ ﻭﻟﺪ ﺍﻻﺑﻦ ﻣﻦ ﺍﻵﺏ ﻭﻣﺎ ﺍﻧﻔﺼﻞ ﻣﻦ‬
‫‪@ @æb¹⁄a@ñìÓ‬‬
‫ﺍﻵﺏ‪ ،‬ﻭﻛﻴﻒ ﻭﻟﺪﻩ ﺍﻵﺏ ﻭﻣﺎ ﺧﺮﺝ ﻋﻨﻪ‪ .‬ﻫﺬﻩ ﻭﻣـﺎ ﻳـﺸﺒﻬﻬﺎ‬
‫ﻋﻠﻤﻨﺎ ﺃﻧﻪ ﺑﺎﻹﳝﺎﻥ ﻣﺎ ﻳﻌﺠﺰ ﻋﻠﻴﻨﺎ ﺷﻲﺀ ﻭﺣﺴﺐ ﻛﻼﻡ ﺳﻴﺪﻧﺎ‬ ‫ﺑﺎﻹﳝﺎﻥ ﺗ‪‬ﻘﺒﻞ ﻭﺑﺪﻭﻥ ﺇﳝﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﺴﻤﻌﻬﺎ ﺃﻭ ﳛﺘﻤﻠﻬﺎ‬
‫ﺃﻥ ﻗﻮﺓ ﺍﻹﳝﺎﻥ ﺗﻘﻬﺮ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻭﺗﻔﻌﻞ ﻛـﻞ ﺷـﻲﺀ ﻳﻔـﻮﻕ‬ ‫ﺣﱴ ﻭﻻ ﲰﺎﻋﹰﺎ ﺳﺎﺫﺟﹰﺎ‪ .‬ﻛﻞ ﺷﻲﺀ ﺭﻭﺣﺎﱐ ﺑـﻞ ﲨﻴـﻊ ﻋـﺎﱂ‬
‫ﺍﻟﻄﺒﻴﻌﺔ‪ .‬ﻭﺑﺎﺧﺘﺼﺎﺭ ﻓﺎﻹﳝﺎﻥ ﻳﻌﻄﻲ ﻗﻮﺓ ﺇﳍﻴﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﺣﻴـﺚ‬ ‫ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺇﳕﺎ ﻧﻨﻈﺮﻩ ﻭﳓﺲ ﺑﻪ ﺑﺎﻹﳝﺎﻥ‪ .‬ﻓﺈﻥ ﱂ ﻧﻘـﱳ ﺇﳝﺎﻧـﹰﺎ ﰲ‬
‫ﻳﺆﻣﻦ ﺃﻥ ﻛﻞ ﺷﻲﺀ ﻳﺮﻳﺪ‪ ،‬ﻳﻔﻌﻠﻪ ﺑﺈﳝﺎﻥ‪ .‬ﺣﱴ ﻭﺇﻥ ﻛـﺎﻥ ﺍﻟﻄﺒـﻊ‬ ‫ﺃﻧﻔﺴﻨﺎ ﻓﻤﺎ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻔﻬﻢ ﺷﻴﺌﹰﺎ ﺧﺎﺭﺟﹰﺎ ﻋﻤﺎ ﻧﻨﻈﺮﻩ ﺑﺄﻋﻴﻨﻨﺎ‪ .‬ﻷ‪‬ﺎ‬
‫}‪{٢٩‬‬ ‫}‪{٢٨‬‬
‫ﺍﳌﻘﺪﺱ ) ﺍﻟﻜﻨﻴﺴﺔ ( ﻟﻴﻌﻠ ‪‬ﻢ ﻛﻞ ﺃﺣﺪ ﺃﻥ ﺑﻪ ﻳﺒﺪﺃ ﻭﻳـﻀﻊ ﺃﺳـﺎﺱ‬
‫ﺳﲑﺗﻪ‪ .‬ﻟﺬﻟﻚ ﻛﻞ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﺪﻧﻮ ﺑﺘﺮﺗﻴﺐ ﻭﺣﺴﻦ ﻧﻈﺎﻡ ﻓﺒﺎﻹﳝﺎﻥ‬
‫ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺒﺪﺃ ﻭﻟﻴﺲ ﰲ ﺷﻲﺀ ﻣﻦ ﺃﻋﻀﺎﺀ ﺍﻟﺼﻼﺡ ﺣﻴﺎﺓ ﺇﻥ ﱂ‬ ‫ﻭﺍﳉﻤﺎﺩ ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﻋﻨﺪﻩ ﻣﻮﺟﻮﺩ‪ .‬ﻷﻥ ﻫﺬﺍ ﻫﻮ ﻃﺒﻊ‬
‫ﻳﻜﻦ ﺑﺎﻹﳝﺎﻥ ﻓﺠﻤﻴﻊ ﺗﺪﺑﲑ ﺳﲑﺓ ﺍﻟﱪ ﺑﺪﻭﻥ ﺍﻹﳝﺎﻥ ﻣﺎﺋﺘﺔ ﻫﻲ‪.‬‬
‫‪@ @òîyëŠÛa@ÁöbìÛbi@æb¹⁄a@òÓýÇ‬‬
‫ﻓﺎﻟﺼﻮﻡ ﺑﻼ ﺇﳝﺎﻥ ﻣﺎﺋﺖ ﻭﺍﻟﺼﺪﻗﺔ ﻣﺎ ﺗ‪‬ﺤﺴﺐ ﺻﺪﻗﺔ ﺑـﻼ‬
‫ﺇﳝﺎﻥ ﻭﻻ ﺍﻟﺮﲪﺔ ﻭﻻ ﺍﻟﻨﺴﻚ ﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺍﻹﳝﺎﻥ ﳑﺘﺰﺝ‪ .‬ﻭﻻ‬
‫ﺍﻟﻄﺎﻋﺔ ﻭﻻ ﺍﳊﺒﺲ ﺇﻥ ﱂ ﻳﻜﻦ ﻣﻌﻬﻤﺎ ﺇﳝﺎﻧﹰﺎ ﳘﺎ ﺑﺎﻃﻼﻥ‪ .‬ﻭﻟـﻴﺲ‬
‫ﺻﻼﺡ ﻳ‪‬ﺤﺴﺐ ﺑﺎﳊﻘﻴﻘﺔ ﺻﻼﺣﹰﺎ ﺇﻥ ﱂ ﳜﺘﻠﻂ ﺑـﻪ ﺍﻹﳝـﺎﻥ‪ .‬ﺍﷲ‬
‫ﻗﺎﺩﺭ ﺃﻥ ﳚﺪﺩﻙ ﻭﳚﻌﻠﻚ ﻣﻦ ﻋﺘﻴﻖ ﺟﺪﻳﺪ‪ .‬ﻭﻟﻴﺲ ﲡﺪﻳـﺪ ﺇﻥ ﱂ‬
‫ﻳﺄﺧﺬ ﻣﻨﻚ ﺍﻹﳝﺎﻥ ﺭﻫﻴﻨﺔ‪.‬‬
‫ﺍﻹﳝﺎﻥ ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﺬﻱ ﻳﻌﺘﻤﺪ ﻭﻳﺄﺧﺬ ﺍﻟﺬﺧﲑﺓ ﻣـﻦ ﺍﳌـﺎﺀ‪.‬‬
‫ﺍﳌﻌﻤﻮﺩﻳﺔ ﻣﺎ ﻫﻲ ﻣﻦ ﺩﻭﻥ ﺍﻹﳝﺎﻥ‪ .‬ﻓﺎﻷﺳﺮﺍﺭ ﺃﺷﻴﺎﺀ ﺳﺎﺫﺟﺔ ﺑﺪﻭﻥ‬
‫ﺍﻹﳝﺎﻥ ﻭﺍﻟﻌﺠﺎﺋﺐ ﺣﻘﲑﺓ ﺇﻥ ﱂ ﺗﻨﻈﺮﻫﺎ ﻋﲔ ﺍﻹﳝﺎﻥ‪ .‬ﻓﻠﻴﺲ ﺍﻻﺳﻢ‬
‫ﻭﻻ ﺍﳋﱪ ﻳﻜﻤﻞ ﺍﻹﳝﺎﻥ ﺑﻞ ﻳﺘﺤﻘﻖ ﺩﺍﺧﻠﻴﹰﺎ ﻣﻦ ﺍﻟﻘﻮﺍﺕ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﺫﻥ ﻓﺈ‪‬ﺎ ﺇﳕﺎ ﺗﻘﺒﻞ ﺧﱪ ﺍﻹﳝﺎﻥ ﻓﻘﻂ‪ .‬ﻭﺍﻟﻌﻤﻞ ﺑﺎﻹﳝﺎﻥ ﺇﳕـﺎ‬
‫ﻳﻮﻟﺪ ﻣﻦ ﺍﻟﻔﻜﺮ‪ .‬ﻳﻨﺒﻮﻉ ﻓﻴﺾ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﻟﻌﻘﻞ ﺍﻟﻨﻘﻲ ﻭﺍﻟﻔﻜـﺮ‬
‫ﺍﻟﺒﺴﻴﻂ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ ﻭﺷﻲﺀ‪ .‬ﻓﺮﻳﺪ ﻫﻮ ﻓﻜﺮ ﺍﻹﳝﺎﻥ ﻭﻟﻴﺲ‬
‫ﻓﻴﻪ ﻗﺘﺎﻝ ﻣﻊ ﺭﻓﻴﻘﻪ‪ .‬ﺇﻥ ﱂ ﳚﻤﻊ ﻭﻳﺮﺩ ﺍﻹﳝﺎﻥ ﻧﻈﺮﺓ ﺍﻟﻨﻔﺲ ﻣﻦ ﻛﻞ‬
‫}‪{٣١‬‬
‫ﺍﻹﳍﻲ ﺍﻷﺯﱄ ﻫﻮ ﺑﻌﻴﺪ ﻭﻳﻔﻮﻕ ﺍﻟﻜﻞ ﺇﻻ ﺃﻧﻪ ﻗﺮﻳﺐ ﺑﺎﻹﳝـﺎﻥ‪ .‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻫﻮ ﺩﺍﺧﻞ ﻃﺒﺎﺋﻊ ﻭﺃﻋﻤﺎﻝ ﺍﻟﻨﺎﻃﻘﲔ ﻭﺍﻟـﺼﺎﻣﺘﲔ ﻭﺍﻷﺣﻴـﺎﺀ‬
‫ﺍﻹﳝﺎﻥ ﺃﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻻ ‪‬ﻳﻨﻈﺮ ‪‬ﻳﻨﻈﺮ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ‪‬ﻳﻌﺮﻑ ‪‬ﻳﻌـﺮﻑ‪،‬‬
‫ﻭﺍﻟﺬﻱ ﻻ ‪‬ﻳﺤﺲ ‪‬ﻳﺤﺲ‪ .‬ﻋﺠﻴﺒﺔ ﻭﻋﻈﻴﻤﺔ ﻫﻲ ﻗﻮﺓ ﺍﻹﳝﺎﻥ ﻭﻟـﻴﺲ‬
‫ﰲ ﺍﺳﺘﻄﺎﻋﺔ ﺃﺣﺪ ﺃﻥ ﻳﻔﺴﺮ ﺳﺮﻫﺎ‪ ،‬ﻷ‪‬ﺎ ﻣﺴﻜﻦ ﺍﷲ‪ .‬ﻭﻟﺴﺖ ﺃﻋﲏ‬
‫ﺑﺎﻟﻘﻮﻝ ﻋﻦ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﺑﺎﻻﺳﻢ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺼﻮﺕ ﺑﻞ ﺃﻋﲏ ﻋﻦ‬
‫ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻳﻮﺟﺪ ﻣﻦ ﻓﺤﺺ ﺣﻘﻴﻘﻲ ﳐﺘﱪ ﺑﺎﻟﻨﻔﺲ ﻭﻣﻦ ﻗﻴـﺎﻡ‬
‫ﻭﺍﺿﺢ ﻭﺛﺒﺎﺕ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻓﺎﻟﻨﻔﺲ ﺍﳌﺆﻣﻨﺔ ﻻ ﺗﻔﻜﺮ ﺑﺬﺍ‪‬ﺎ ﻭﻻ ﻳﺪﺧﻞ‬
‫ﻋﻠﻴﻬﺎ ﺷﻚ ﻭﻻ ﺗﻘﻊ ﻓﻴﻬﺎ ﻇﻨﻮﻥ ﻭﻻ ﻳﺴﲑ ﰲ ﺳﻠﻄﺎ‪‬ﺎ ﺭﻋﺐ ﺑـﻞ‬
‫ﺗﻔﻌﻞ ﻛﻞ ﺷﻲﺀ ﺗﺮﻳﺪ ﻓﻌﻠﻪ‪ ،‬ﻭﲨﻴﻊ ﻣﺎ ﺗﻄﻠﺐ ﻳ‪‬ﻌﻄﻰ ﳍﺎ‪ .‬ﻓﻠﻺﻧﺴﺎﻥ‬
‫ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﻻﻗﺘﺮﺍﺏ ﻣﻦ ﺍﷲ ﺃﻥ ﻳﻘﺘﲏ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﰲ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻟﻴﺲ ﰲ ﺍﻹﳝﺎﻥ ﺃﻓﻜﺎﺭ ﺗﻨﺎﻗﺾ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻭﻻ ﺿـﻤﺎﺋﺮ‬
‫ﺗﺒﻄﻞ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻭﻻ ﺗﻨﺪﻡ ﻋﻠﻰ ﺷﻲﺀ ﺗﺼﻨﻌﻪ ﻭﺗﻨﻄﻖ ﺑﻪ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺘﻠﻤﻴﺬ ﺍﻗﱳ ﻫﺬﺍ ﺍﻹﳝﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺳﻴﺪ ﲨﻴﻊ ﺍﳌﻘﺘﻨﻴﺎﺕ‪.‬‬
‫ﺍﺟﻌﻠﻪ ﺃﺳﺎﺱ ﻭﻣﺒﺪﺃ ﺗﻠﻤﺬﺗﻚ ﻭﺍﺑ ِﻦ ﺑﺮﺟﻚ ﻋﻠﻴﻪ ﻟﻜﻲ ﻛﻠﻤﺎ ﻳﺼﻌﺪ‬
‫ﺇﱃ ﺍﻟﻌﻠﻮ ﻣﺎ ﻳﺴﻘﻂ ﺑﻨﻴﺎﻧﻪ ﻓﺈﻥ ﻭﺿﻌﺖ ﺃﺳﺎﺱ ﺑﻨﻴﺎﻧﻚ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‬
‫ﻓﺈﻧﻪ ﻻ ﻳﺘﺰﻋﺰﻉ ﻣﻦ ﺍﻷﻣﻮﺍﺝ ﻭﻻ ﻣﻦ ﺍﻟﺮﻳﺎﺡ ﻷﻥ ﺭﺑﻨـﺎ ﺟﻌﻠـﻪ‬
‫ﺃﺳﺎﺳﹰﺎ ﻭﻛﻤﺜﻠﻤﺎ ﺑﲎ ﺳﻴﺪﻧﺎ ﺑﻴﻌﺘﻪ ﻋﻠﻴﻪ ﻭﺟﻌﻠﻪ ﻣﺒﺪﺃ ﺑﻨﻴﺎﻥ ﺟـﺴﺪﻩ‬
‫}‪{٣٠‬‬
‫ﻭﺇﻥ ﺷﺌﺖ ﺗﺼﺪﻕ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﻭﺇﻥ ﺃﺭﺩﺕ ﺗﺼﺪﻕ ﺃﻥ ﻋﺎﱂ ﺍﻟﺮﺍﺣﺔ‬
‫ﺛﺎﺑﺖ ﺗﺸﺘﺎﻕ ﻟﻪ ﻭﺗﺸﺘﻬﻴﻪ‪.‬‬
‫ﺍﻹﺭﺍﺩﺓ ﻫﻲ ﺳﻠﻄﺔ ﺍﻹﳝﺎﻥ ﻛﺒﻘﻴﺔ ﺍﳊﺮﻛﺎﺕ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﱵ ﻓﻴﻨﺎ‪.‬‬
‫ﻭﻫﻲ ﻣﺪﺑﺮﺓ ﻛﻞ ﺷﻲﺀ‪ .‬ﺇﻥ ﻛﺎﻧﺖ ﺍﳊﻮﺍﺱ ﺍﳋﺎﺭﺟﺔ ﻭﺇﻥ ﻛﺎﻧـﺖ‬
‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﺪﺍﺧﻠﺔ‪ .‬ﺍﻹﺭﺍﺩﺓ ﺗﻘﻠﺐ ﺍﻷﻣﻮﺭ ﺍﳉﻴﺪﺓ ﺇﱃ ﺿﺪﻫﺎ ﺍﻟﱵ ﻣﻦ‬
‫ﺃﺟﻠﻬﺎ ﺟﻌﻠﺖ ﺍﻷﻋﻀﺎﺀ ﻭﺍﳊﻮﺍﺱ‪ .‬ﺍﺳﺘﻌﻤﻞ ﺍﻹﳝﺎﻥ ﺑﺘﺮﺗﻴﺒﻪ ﺍﳊﺴﻦ‬
‫ﻭﻻ ﺗﻘﻠﺒﻪ ﻟﻠﻀﻼﻟﺔ‪ .‬ﺁﻣﻦ ﺑﺎﷲ ﻭﺻﺪﻕ ﻣﻮﺍﻋﻴﺪﻩ ﻭﻻ ﺗﺼﺪﻕ ﺍﻟﻌﺎﱂ‬
‫ﻭﻻ ﻣﻐﺮﻳﺎﺗﻪ‪ .‬ﺇﻥ ﱂ ﺗﺼﺪﻕ ﺍﻷﺷﻴﺎﺀ ﻏﲑ ﺍﳌﻨﻈﻮﺭﺓ ﻓﻼ ﺗﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﺗﺘﺮﻙ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻨﻈﻮﺭﺓ‪ .‬ﻭﺇﻥ ﱂ ﺗﺼﺪﻕ ﻣﻮﺍﻋﻴﺪ ﺍﳌﺴﻴﺢ ﻭﲣـﺮﺝ‬
‫ﺗﺎﺑﻌﹰﺎ ﺇﳒﻴﻠﻪ ﻓﻼ ﺗﻘﺪﺭ ﺃﻥ ﺗﺮﻓﺾ ﻣﺎ ﺃﻧﺖ ﺿﺎﺑﻄﻪ‪ .‬ﻭﺗﺴﺮﻉ ﰲ ﺍﺗﺒﺎﻉ‬
‫ﺍﻟﺘﻄﻮﻳﺐ ﺍﻟﺬﻱ ﻭﻋﺪ ﺑﻪ ﻛﻞ ﻣﻦ ﻳﻜﻔﺮ ﺑﺄﺑﻴﻪ ﻭﺑﺄﻣﻪ ﻭﺑﺎﻟﻌﺎﱂ ﺃﲨـﻊ‬
‫ﺣﱴ ﻭﺑﻨﻔﺴﻪ ﻳﻜﻔﺮ ﻣﺎ ﻳﻘﺪﺭ ﺃﻥ ﻳﻜﻮﻥ ﺗﻠﻤﻴﺬﹰﺍ‪ .‬ﺗﺘﻠﻤﺬ ﳍﺬﺍ ﺍﻟﺼﻮﺕ‬
‫ﻭﻟﻴﺲ ﻷﺷﻴﺎﺀ ﻏﲑﻩ ﻭﻻ ﻳﻜﻦ ﳋﺮﻭﺟﻚ ﻣﻦ ﺍﻟﻌﺎﱂ ﺳﺒﺒﹰﺎ ﺁﺧﺮ ﻓﻠـﻦ‬
‫ﻳﻨﺠﺢ ﺧﺮﻭﺟﻚ‪ .‬ﻓﺘﺒﻌﹰﺎ ﻟﻠﻐﺮﺽ ﺍﻷﻭﻝ ﻳﻜﻮﻥ ﲨﻴﻊ ﻣﺎ ﻳﺄﰐ ﺑﻌـﺪ‪.‬‬
‫ﻛﺜﲑﻭﻥ ﳜﺮﺟﻮﻥ ﻷﺟﻞ ﻋﺒﻮﺩﻳﺔ ﺃﻭ ﻣﻦ ﺃﺟﻞ ﺩﻳﻦ ﺃﻭ ﻣﻦ ﺍﺿﻄﺮﺍﺭ‬
‫ﺁﺑﺎﺋﻬﻢ‪ .‬ﺃﻭ ﻣﻦ ﻏﻴﻆ ﺍﻣﺮﺃﺓ ﻣﻊ ﺑﻘﻴﺔ ﺃﺳﺒﺎﺏ ﺃﺧﺮﻯ ﺳﻘﻴﻤﺔ ﻣﻠﺘﻮﻳـﺔ‬
‫ﻼ ﻋﻨﺪﻩ‬‫ﻳﻜﻮﻧﻮﻥ ﻓﻴﻬﺎ ﻣﻀﻄﻬﺪﻳﻦ ﻭﻳﺄﺗﻮﻥ ﻟﺘﻠﻤﺬﺓ ﺍﳌﺴﻴﺢ‪ .‬ﻓﻬﻢ ﺷﻜ ﹰ‬
‫ﻭﻟﻜﻨﻬﻢ ﰲ ﺍﳊﻘﻴﻘﺔ ﻋﻨﺪ ﺍﻟﻌﺎﱂ‪ .‬ﻣﺜﻞ ﻫﺆﻻﺀ ﻻ ﺗﻨﺠﺢ ﺭﻫﺒﻨﺘﻬﻢ ﺑﻞ‬
‫ﻫﻢ ﺃﻋﻀﺎﺀ ﺳﻘﻴﻤﺔ ﻣﻌﻮﻗﺔ ﻟﻸﻋﻀﺎﺀ ﺍﻟﺼﺤﻴﺤﺔ ﺍﻟـﺬﻳﻦ ﳜـﺪﻣﻮﻥ‬
‫ﺍﻟﺮﻭﺡ ﺑﺄﻓﻌﺎﳍﻢ‪ .‬ﻭﻛﺎﻥ ﺃﻭﻓﻖ ﳍﻢ ﺃﻥ ﻳﺜﺒﺘﻮﺍ ﰲ ﺍﻟﻌﺎﱂ ﻭﻻ ﻳـﺼﲑﻭﺍ‬
‫}‪{٣٣‬‬
‫ﻣﻜﺎﻥ ﻓﻠﻦ ﻳﻈﻬﺮ ﳍﺎ ﺣﺴﻦ ﻃﺒﻌﻬﺎ ‪ :‬ﲢﻤـﻞ ﰲ ﻳـﺪﻙ ﺟـﻮﻫﺮﺓ‬
‫ﺍﻷﺳﺮﺍﺭ ﺍﻟﱵ ﻫﻲ ﺑﺎﻟﻄﺒﻊ ﺧﺒﺰ ﺳﺎﺫﺝ ﻭﺑﻨﻈﺮﺓ ﺍﻹﳝﺎﻥ ﻫﻲ ﺟـﺴﺪ‬
‫ﺍﻟﻮﺣﻴﺪ‪.‬‬
‫ﻟﻴﺲ ﻣﺜﻠﻤﺎ ﺗﻨﻈﺮ ﻋﲔ ﺍﻹﳝﺎﻥ ﺑﻞ ﻫﻮ ﻳﻐﺼﺐ ﻧﻈـﺮﺓ ﺍﳉـﺴﺪ‬
‫ﻟﻴﻨﻈﺮ ﺭﻭﺣﺎﻧﻴﹰﺎ‪ .‬ﺃﻣﺎ ﺍﳉﺴﺪ ﻓﻴﻨﻈﺮ ﺧﺒﺰ ﻭﲬﺮ ﻭﻣﺎﺀ ﻭﺯﻳﺖ‪ .‬ﻭﺍﻹﳝﺎﻥ‬
‫ﳚﻌﻠﻪ ﺃﻥ ﻳﺄﻛﻞ ﻋﻮﺽ ﺍﳋﺒﺰ ﺟﺴﺪﹰﺍ‪ .‬ﻭﻋﻮﺽ ﺍﳋﻤﺮ ﻳﺸﺮﺏ ﺩﻣـﹰﺎ‪.‬‬
‫ﻭﻋﻮﺽ ﺍﳌﺎﺀ ﻳﻨﻈﺮ ﻣﻌﻤﻮﺩﻳﺔ ﺍﻟﺮﻭﺡ‪ .‬ﻭﻋﻮﺽ ﺍﻟﺰﻳﺖ ﻗﻮﺓ ﺍﳌـﺴﻴﺢ‪.‬‬
‫ﻳﺪﻧﻮ ﺍﻹﳝﺎﻥ ﺇﱃ ﻋﻈﺎﻡ ﺍﻟﻘﺪﻳﺴﲔ ﻭﻋﻮﺽ ﻣﻮﺗﻰ ﻳﻨﻈﺮﻫﻢ ﺃﺣﻴـﺎﺀ‬
‫ﻭﻳﺘﻜﻠﻢ ﻣﻌﻬﻢ ﻛﺎﻷﺣﻴﺎﺀ ﻭﻳﻄﻠﺐ ﻣﻨﻬﻢ ﲨﻴﻊ ﺣﻮﺍﺋﺠﻪ ﻟﻴﺲ ﺃﺣـﺪ‬
‫ﻣﻦ ﺍﻷﺑﺮﺍﺭ ﺃﺭﺿﻰ ﺍﳌﺴﻴﺢ ﺑﺪﻭﻥ ﺍﻹﳝﺎﻥ ﻣﺜﻠﻤـﺎ ﺷـﻬﺪ ﺑـﻮﻟﺲ‬
‫ﺍﻟﺮﺳﻮﻝ‪ .‬ﳌﺎ ﺑﺪﺃ ﻣﻦ ﻫﺎﺑﻴﻞ ﺇﱃ ﻇﻬﻮﺭ ﺍﳌﺴﻴﺢ ﻭﺑـﻴ‪‬ﻦ ﺃﻥ ﺍﳉﻤﻴـﻊ‬
‫ﺃﺭﺿﻮﺍ ﺍﷲ ﺑﺎﻹﳝﺎﻥ‪ .‬ﻭﺟﻌﻠﻪ ﻣﻌﺮﻭﻓﹰﺎ ﻟﺴﺎﺋﺮ ﺍﻟﺘﻼﻣﻴﺬ ﻭﻗﺎﻝ ﺑﻐﲑ ﺇﳝﺎﻥ‬
‫ﻻ ﻳﻘﺪﺭ ﺃﺣﺪ ﺃﻥ ﻳﺮﺿﻲ ﺍﳌﺴﻴﺢ ) ﻋـﺐ ‪ .( ٦ :١١‬ﻭﻛـﺎﻟﻌﲔ‬
‫ﻟﻠﺸﻤﺲ ﻫﻜﺬﺍ ﻳﻘﺒﻞ ﻧﻈﺮ ﺍﻹﳝﺎﻥ ﻧﻮﺭ ﺭﻭﺣﺎﻧﻴﺔ ﻭﺻﺎﻳﺎ ﺍﳌﺴﻴﺢ‪ .‬ﻷﻥ‬
‫ﺗﻌﻠﻴﻤﻨﺎ ﲨﻴﻌﻪ ﻣﺘﻌﻠﻖ ﺑﺮﺟﺎﺀ ﺍﻷﻣﻮﺭ ﺍﳌﺰﻣﻌﺔ ﻭﻻﻧﺘﻈﺎﺭ ﻣﺎ ﻻ ﻳـﺮﻯ‬
‫ﻭﻻ ﻳﻈﻬﺮ ﻭﻻ ﻳﻌﺮﻑ ﺑﺎﳊﻮﺍﺱ ﺍﳉﺴﺪﺍﻧﻴﺔ‪ .‬ﺍﻓﻬﻢ ﺃﻳﻬﺎ ﺍﻟﺘﻠﻤﻴـﺬ ﺃﻥ‬
‫ﲨﻴﻊ ﺃﻣﻮﺭﻧﺎ ﺗﻘﺎﻡ ﺑﺎﻹﳝﺎﻥ ﻭﺑﺪﻭﻧﻪ ﻻ ﳓﻦ ﻭﻻ ﺃﻣﻮﺭﻧﺎ ﻭﻻ ﻣﺎ ﻧﺼﻨﻌﻪ‬
‫ﻭﻻ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻮﻋﻮﺩ ‪‬ﺎ ﻟﻠﺤﻘﻴﻘﻴﲔ ﻫﻲ ﺛﺎﺑﺘﺔ ﺃﺑﺪﻳﺔ ﻻ ﺗﺰﻭﻝ‪ .‬ﺍﻹﳝﺎﻥ‬
‫ﻣﻮﺿﻮﻉ ﺑﺎﻟﻄﺒﻊ ﰲ ﺃﻓﻜﺎﺭﻧﺎ ﲨﻴﻌﹰﺎ‪ .‬ﺇﻥ ﺷﺌﺖ ﺗﺆﻣﻦ ﺑﺎﷲ ﻭﺗﺜﻖ ﺑﻪ‪.‬‬
‫}‪{٣٢‬‬
 ‫ﻣﻨﻈﺮﹰﺍ ﺍﳓﻼﻝ ﰲ ﺑﻠﺪ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺍﻟﺴﲑﺓ ﺍﻟﻌﺎﳌﻴﺔ ﺇﳕﺎ ﻫـﻲ ﻋﻄﻠـﺔ‬
‫‪@ @ïãbrÛa@Šàî½a‬‬ ‫ﻟﻠﺮﻭﺣﻴﺎﺕ‪ .‬ﻓﺎﻫﺮﺏ ﻣﻦ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻭﺍﺣﺬﺭ ﺃﻥ ﲡﻌﻞ ﺳﺒﺒﹰﺎ ﻣـﻦ‬
‫ﺍﻟﺒﺴﺎﻃﺔ‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺼﺎﺩﻓﻚ ﺗﻐﻤﺾ ﻋﲔ ﺍﻹﳝﺎﻥ ﺍﻟﱵ ﺍﺑﺘﺪﺃﺕ ﰲ ﻓﺘﺤﻬﺎ‬
‫ﻭﺍﻟﻨﻈﺮ ‪‬ﺎ ﻣﻮﺍﻋﻴﺪ ﺍﳌﺴﻴﺢ‪ .‬ﻣﺎ ﺩﺍﻣﺖ ﻋـﲔ ﺇﳝﺎﻧـﻚ ﺗﺘﻔـﺮﺱ ﰲ‬
‫ﻼ ﰲ ﺑﺸﺎﺭﺗﻪ ﺃﻻ ﻭﻫﻮ ﺍﻹﳝﺎﻥ ﺍﳊـﻖ‬ ‫ﻟﻘﺪ ﺃﻋﻄﺎﻧﺎ ﺍﷲ ﻣﺒﺪﺃ ﺳﻬ ﹰ‬ ‫ﺍﳌﺰﻣﻌﺎﺕ ﻓﺴﺘﺨﻒ ﻋﻨﻚ ﲨﻴﻊ ﺃﺗﻌﺎﺏ ﺳﲑﺗﻚ‪ .‬ﻓﺎﻟﻨﻔﺲ ﺍﻟـﱵ ﻻ‬
‫ﺍﻟﺒﺴﻴﻂ ﻓﺎﻟﺒﺴﺎﻃﺔ ﻟﻴﺴﺖ ﻫـﻲ ﺍﳌﻌﺮﻭﻓـﺔ ﰲ ﺍﻟﻌـﺎﱂ ﺑـﺎﻟﺒﻼﺩﺓ‬ ‫ﺗﻨﻈﺮ ﺇﳝﺎﻧﻴﹰﺎ ﻗﻂ ﻫﻲ ﻧﺎﺋﻤﺔ ﺃﻭ ﻣﺎﺋﺘﺔ ﻭﺍﻟﱵ ﺃﻗﺼﺖ ﺍﻹﳝﺎﻥ ﺑﻌﻴﺪﹰﺍ ﻫﻲ‬
‫ﻭﺍﳋﺮﺍﻓﺔ ﺑﻞ ﻫﻲ ﻓﻜﺮ ﻭﺣﻴﺪ ﺑﺴﻴﻂ ﻓﺮﻳﺪ ﻳﺴﻤﻊ ﻭﻻ ﻳﻔﺤـﺺ‬ ‫ﻣﺎﺋﺘﺔ ﻭﺍﻟﱵ ﲢﻔﻆ ﺍﻹﳝﺎﻥ ﺍﲰﻴﹰﺎ ﻭﻋﻴﻨﻴﻬﺎ ﻟﺴﺘﺎ ﻣﻔﺘﻮﺣﺘﲔ ﻛﻞ ﻭﻗﺖ‬
‫ﻭﻳﻘﺒﻞ ﻭﻻ ﻳﺒﺤﺚ ﻛﻤﺜﻠﻤﺎ ﺩﻋﻰ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺧﺮﺝ ﺗﺎﺑﻌﹰﺎ ﺍﷲ ﻭﻣـﺎ‬ ‫ﻟﺘﺘﻔﺮﺳﺎ ﰲ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻫﻲ ﻧﺎﺋﻤﺔ ﻏﺎﺭﻗﺔ ﰲ ﻧﻌﺎﺱ ﺍﻟﻜـﺴﻞ ﻭﺇﺫﺍ‬
‫ﻓﺤﺺ ﺍﻟﺼﻮﺕ ﺍﳌﻨﺎﺩﻱ ﻟﻪ ﻭﱂ ﺗﻌﻘﻪ ﺍﻷﻗﺎﺭﺏ ﻭﻻ ﺍﻷﺻـﺪﻗﺎﺀ ﻭﻻ‬ ‫ﻋﻤﻠﺖ ﻣﺎ ﲢﺲ‪ .‬ﻭﺇﺫﺍ ﺗﱪﺭﺕ ﻣﺎ ﺗﻌﺮﻑ ﻭﺇﺫﺍ ﺳﺎﺭﺕ ﻣـﺎ ﺗﻌﻠـﻢ‬
‫ﺍﳌﻘﺘﻨﻴﺎﺕ ﻭﻻ ﺃﻱ ﺷﻲﺀ ﻣﻦ ﺭﺑﺎﻃﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ‪ .‬ﺃﻧﻈﺮ ﺍﻵﻥ ﻭﻟـﻴﻜﻦ‬ ‫ﻭﻛﻤﺜﻞ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﻳﻘﻮﺩﻩ ﺁﺧﺮ ﻫﻜﺬﺍ ﻫﻲ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﺿـﻄﺮﺍﺭ‬
‫ﺧﺮﻭﺟﻚ ﻣﺜﻠﻪ ﻭﻻ ﺗﺘﺄﺧﺮ ﻋﻦ ﺻﻮﺕ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﺩﻋﺎﻙ ﺑﺒﺸﺎﺭﺗﻪ‬ ‫ﺍﻟﻌﺎﺩﺓ ﺗﻘﺎﺩ ﻭﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻐﲑ ﺃﻧﻮﺍﻉ ﺍﻷﻋﻤﺎﻝ ﺍﳌﺘﻤﺴﻜﺔ ‪‬ﺎ‪.‬‬
‫ﻼ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﱄ ﺗﻠﻤﻴﺬﹰﺍ ﻓﻠﻴﻨﻜﺮ ﻧﻔﺴﻪ ﻭﳛﻤﻞ ﺻـﻠﻴﺒﻪ‬ ‫ﻗﺎﺋ ﹰ‬ ‫ﻻ ﻳﻨﺒﻐﻲ ﻟﺘﻠﻤﻴﺬ ﺃﻥ ﻳﻘﻴﻢ ﺃﻋﻤﺎﻟﻪ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺷﺮﺍﺋﻊ ﻭﺳـﻨﻦ‬
‫ﻭﻳﺘﺒﻌﲏ ) ﻟﻮ ‪ ( ٢٣ :٩‬ﻭﻗﺪ ﺃﻇﻬﺮ ﻫﺬﻩ ﺍﻟﺪﻋﻮﺓ ﳉﻤﻴـﻊ ﺍﻟﻨـﺎﺱ‬ ‫ﺍﻟﻨﺎﺱ ﻟﺌﻼ ﺇﺫﺍ ﻣﺎ ﺍﻧﺘﻘﻀﺖ ﺍﻟﺴﻨﻦ ﺃﻭ ﻏﲑ‪‬ﻫﺎ ﻭﺍﺿـﻌﻮﻫﺎ ﺗﺘـﺸﺘﺖ‬
‫ﻭﻫﻜﺬﺍ ﺩﻋﻰ ﺍﻟﺮﺳﻞ ﻓﺘﺮﻛﻮﺍ ﺷﺒﺎﻛﻬﻢ ﻭﺗﺒﻌﻮﻩ ) ﻣﺮ ‪ ،( ١٨ :١‬ﻭﺇﺫ‬ ‫ﻓﻀﺎﺋﻠﻪ‪ .‬ﻓﻠﻴﺲ ﻭﺍﺿﻊ ﺟﻬﺎﺩﻧﺎ ﺇﻧﺴﺎﻥ ﺑﻞ ﻫﻮ ﺍﳌﺴﻴﺢ ﻓﺎﺟﻌﻠﻪ ﻣﺒﺪﺃ‬
‫ﱂ ﻳﻜﻦ ﳍﻢ ﻣﻦ ﻣﺘﻌﻠﻘﺎﺕ ﺛﻘﻞ ﳏﺒﺔ ﺍﻟﻌﺎﱂ ﺍﻧﺼﺎﻋﻮﺍ ﻟﺼﻮﺕ ﺍﻟـﺬﻱ‬ ‫ﺧﺮﻭﺟﻚ ﻣﻦ ﺍﻟﻌﺎﱂ ﲟﺴﲑﻙ ﰲ ﻃﺮﻳﻖ ﺍﳊﻴﺎﺓ ﻭﺑﺎﻹﳝﺎﻥ ﺗﻌﺮﻯ ﻣـﻦ‬
‫ﺩﻋﺎﻫﻢ‪ .‬ﻓﺮﺑﺎﻃﺎﺕ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺗﺜﻘﻞ ﺍﻟﻘﻠﺐ ﺑﺎﻷﻓﻜﺎﺭ‪ .‬ﻭﺃﻣﺎ ﻣﻘـﺘﲏ‬ ‫ﺛﻮﺏ ﺿﻼﻟﺔ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺮﺗﺒﻄﺔ ﺑﺄﻣﻮﺭ ﺍﻟﻌﺎﱂ ﺍﻟﱵ ﺗﻀﻠﻠﻚ ﺑﺄﻥ ﲣﻴـﻞ‬
‫ﺍﻹﳝﺎﻥ ﻓﻬﻮ ﻳﺘﻌﻠﻖ ﺑﺎﷲ ﻓﻘﻂ ﻭﻛﻞ ﺷﻲﺀ ﺧﺎﺭﺝ ﻋﻨـﻪ ﺇﳕـﺎ ﻫـﻮ‬ ‫ﻟﻚ ﻣﺎ ﻫﻮ ﻟﻴﺲ ﺷﻴﺌﹰﺎ ﻛﺄﻧﻪ ﺷﻲﺀ ﻓﺎﺣﺘﺮﺱ ﻭﺍﺣﺬﺭ ﺃﻥ ﺗﻐﲑ ﺇﳝﺎﻧﻚ‬
‫ﺑﻞ ﻛﻞ ﻭﻗﺖ ﻧﻖ ﺃﻓﻜﺎﺭﻙ ﺑﻪ ﻣﻦ ﺻﺪﺃ ﺍﻟﻄﻐﻴﺎﻥ‪ .‬ﻛﻤﺜﻠﻤﺎ ﺗﻨﺠـﻮ‬
‫ﺧﺴﺎﺭﺓ ﻓﺎﻹﳝﺎﻥ ﺍﳌﻤﺘﻠﺊ ﺑﺎﻟﺒﺴﺎﻃﺔ ﻻ ﻳﻜﻮﻥ ﺑﻜﺜﺮﺓ ﺍﻷﺳـﺌﻠﺔ ﻭﻻ‬
‫ﺍﻷﺭﺟﻞ ﻣﻦ ﺍﻟﻌﺜﺮﺓ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﻌﲔ ﻣﻔﺘﻮﺣﺔ ﻫﻜﺬﺍ ﻳﺒﺘﻌﺪ ﺍﻟﻜﺴﻞ‬
‫ﺑﱪﺍﻫﲔ ﺗﻘﺒﻞ ﺍﻟﺘﻌﻠﻴﻢ ﻷﻥ ﺍﻟﻀﻤﲑ ﺍﳌﻤﻠﻮﺀ ﻣﻜﺮﹰﺍ ﻫﻮ ﺇﻣﺎ ﺃﻥ ﻳﻬـﺪﻡ‬ ‫ﻭﻳﻌﺪﻡ ﻣﻦ ﺍﻟﻨﻔﺲ ﻣﺎ ﺩﺍﻡ ﻧﻈﺮ ﺍﻹﳝﺎﻥ ﺻﺤﻴﺤﹰﺎ ﻭﺛﻖ ﻭﺁﻣﻦ ﺑـﺎﷲ‬
‫ﻭﺇﻣﺎ ﺃﻥ ﻳﺒﲏ ﺃﻓﻜﺎﺭﹰﺍ ﺗﻀﺎﺩ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ .‬ﻭﻳﺮﺑﻂ ﻭﳛﻞ ﻭﻳﺼﺪﻕ‬ ‫ﺍﻟﺬﻱ ﻟﻪ ﺍ‪‬ﺪ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ‪.‬‬
‫}‪{٣٥‬‬ ‫}‪{٣٤‬‬
‫ﻭﺗﺮﻙ ﲨﻴﻊ ﺧﲑﺍﺕ ﺑﻴﺖ ﺃﺑﻴﻪ ﻭﺧﺮﺝ ﺑﻌﺼﺎﺗﻪ ﻣﺘـﺰﻭﺩﹰﺍ ﺑﱪﻛـﺎﺕ‬ ‫ﻭﻳﻜﺬﺏ‪ .‬ﻓﻔﻲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﳛﻜﻢ ﻋﻠﻰ ﺷﻲﺀ ﺃﻧﻪ ﻭﺍﺟـﺐ ﻭﰲ‬
‫ﺃﺑﻮﻳﻪ ﻭﺑﺎﻟﺒﺴﺎﻃﺔ ﺳﻜﻦ ﻣﻊ ﻻﺑﺎﻥ ﻋﺸﺮﻭﻥ ﺳﻨﺔ ﻭﻛﻠﻤﺎ ﻛﺎﻥ ﻻﺑﺎﻥ‬ ‫ﻭﻗﺖ ﺁﺧﺮ ﻳﻨﻘﺾ ﺫﻟﻚ ﺍﻟﺸﻲﺀ‪ .‬ﺍﻟﻀﻤﲑ ﺍﳌﺪﺭﺏ ﺑﺎﳌﻜﺮ ﻫﻮ ﻣﻌـﱪ‬
‫ﻳﺘﻘﻠﺐ ﻭﻳﺘﻐﲑ ﲟﻜﺮﻩ ﻭﺣﻴﻠﻪ ﺍﻟﻜﺜﲑﺓ ﻛﺎﻥ ﻳﻌﻘﻮﺏ ﺛﺎﺑﺘﹰﺎ ﺑﻮﺩﺍﻋﺘـﻪ‪.‬‬ ‫ﺍﻷﻓﻜﺎﺭ ﺃﻣﺎ ﺍﻟﺒﺴﺎﻃﺔ ﻓﻬﻲ ﺿﺪ ﺫﻟﻚ ﻟﻴﺲ ﻓﻴﻬﺎ ﺃﻓﻜـﺎﺭ ﺗـﻨﻘﺾ‬
‫ﻓﻬﺬﺍ ﺗﻌﻠﻴﻢ ﺻﺤﻴﺢ ﻟﻜﻞ ﻣﻦ ﻳﺮﻳﺪ ﺍﻟﺘﻌﺒﺪ ﻟﻠﺮﺏ ﺃﻻ ﻳﺒﻄﻞ ﺃﻓﻜـﺎﺭﻩ‬ ‫ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ .‬ﺍﻟﺬﻱ ﻳﺘﻤﺴﻚ ﺑﺎﻟﺒﺴﺎﻃﺔ ﻻ ﳛﺘﺎﻝ ﰲ ﺿﺮﺭ ﺃﻋﺪﺍﺋﻪ‬
‫ﻣﻦ ﺍﷲ ﻭﻳﻔﺎﻭﺿﻬﺎ ﺑﺘﺪﻗﻴﻖ‪.‬‬ ‫ﻭﻻ ﻳﻌﺼﻰ ﻣﺎ ﺃﻣﺮ ﺑﻪ ﻭﻻ ﻳﻐﺶ ﻭﻳﻜﻤﻦ ﻭﻻ ﻳﻌﻤﻞ ﻋﻠﻰ ﺇﻳﺬﺍﺀ ﺃﺣﺪ‬
‫‪@ @ÕíŠİÛa@òía†i@òbjÛa‬‬ ‫ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻓﻬﺬﻩ ﻭﻣﺎ ﻳﺸﺒﻬﻬﺎ ﻣﺎ ﺗﻘﺪﺭ ﺍﻟﺒﺴﺎﻃﺔ ﺃﻥ ﺗﻔﻌﻠﻬﺎ ﻷﺟـﻞ‬
‫ﻫﺬﺍ ﰲ ﻛﻞ ﻭﻗﺖ ﻳﻌﻄﻲ ﳍﺎ ﺃﺳﺮﺍﺭ ﺇﳍﻴﺔ ﻭﺗﺆﻫـﻞ ﻟﻼﺳـﺘﻌﻼﻣﺎﺕ‬
‫ﺃﺛﺒﺖ ﺃﻳﻬﺎ ﺍﻟﺘﻠﻤﻴﺬ ﺑﻨﻘﺎﻭﺓ ﺿﻤﲑﻙ ﻭﺍﻟﺮﺏ ﻳﻌﺮﻑ ﻛﻴﻒ ﻳﺪﺑﺮ‬
‫ﻭﺗﻌﻠﻢ ﺫﻟﻚ ﻣﻦ ﺃﻥ ﺍﻟﺮﺳﻞ ﻛﺎﻧﻮﺍ ﺑﺴﻄﺎﺀ ﺃﻛﺜﺮ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨـﺎﺱ‪.‬‬
‫ﺣﻴﺎﺗﻚ ﻭﻳﺼﻨﻊ ﻣﻌﻚ ﻣﺎ ﻳﻨﻔﻌﻚ‪ .‬ﻓﻘﺪ ﺗﺴﻤﻊ ﻋﻦ ﺃﻧﺎﺱ ﻳﺮﻳـﺪﻭﻥ‬
‫ﺍﻟﺒﺴﺎﻃﺔ ﺗﺘﻘﺪﻡ ﺍﻹﳝﺎﻥ ﻷﻥ ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﺑﻦ ﺍﻟﺒـﺴﺎﻃﺔ ﻭﻋـﺪﻡ‬
‫ﺇﻳﺬﺍﺋﻚ ﻭﺁﺧﺮﻭﻥ ﻟﻘﻄﻊ ﺣﻴﺎﺗﻚ ﻭﺁﺧﺮﻭﻥ ﻳﺴﻌﻮﻥ ﳍﺪﻡ ﻣﺎ ﺑﻨﻴﺖ‪،‬‬
‫ﺍﻹﳝﺎﻥ ﻫﻮ ﺍﺑﻦ ﺍﳌﻜﺮ ﻷﻥ ﺍﳌﺎﻛﺮ ﻻ ﻳﺼﺪﻕ ﺑﺴﻬﻮﻟﺔ ﻣﺎ ﻳﺴﻤﻊ ﺃﻣﺎ‬
‫ﻭﺁﺧﺮﻭﻥ ﻳﺬﻣﻮﻥ ﻣﺎﺩﺣﻴﻚ‪ ،‬ﻭﺁﺧﺮﻭﻥ ﻳﺘﻜﻠﻤﻮﻥ ﻋﻠﻴـﻚ ﺑـﺎﳍﺰﺀ‬
‫ﺍﻟﺒﺴﻴﻂ ﻓﻴﺼﺪﻕ ﻛﻞ ﺷﻲﺀ ﻳﺴﻤﻌﻪ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﻜـﺮ ﻭﺍﻟـﺸﺮ‬
‫ﻼ ﻭﻣﺎ ﳍﻢ ﺣﺪﻳﺚ ﺳﻮﺍﻙ‪ .‬ﺃﺛﺒﺖ‬ ‫ﻭﺍﻻﺯﺩﺭﺍﺀ ﺑﻞ ﻗﺪ ﺻﲑﻭﻙ ﳍﻢ ﻣﺜ ﹰ‬
‫ﻳﻜﻮﻧﺎﻥ ﻧﺘﻴﺠﺔ ﺍﻟﺪﺭﺑﺔ ﻭﺍﳋﻠﻄﺔ ﻓﻤﻦ ﺍﻟﻮﺍﺿﺢ ﺃﻥ ﺍﻟﺒﺴﺎﻃﺔ ﻭﺍﻟﻮﺩﺍﻋﺔ‬
‫ﺃﻧﺖ ﰲ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻻ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﻣﻦ ﺍﻟﻘﺼﺪ ﺍﻟﺬﻱ ﺃﻧـﺖ‬
‫ﺗﻘﺘﻨﻴﺎﻥ ﻣﻦ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻟﺘﺼﺮﻑ ﰲ ﺍﻟﺴﻜﻮﻥ ﻭﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻳـﺆﺛﺮ‬
‫ﻧﺎﻇﺮ ﺇﻟﻴﻪ‪ .‬ﻭﻻ ﺗﺒﻄﻞ ﻣﻨﺎﺟﺎﺗﻚ ﺍﳋﻔﻴﺔ ﻣـﻊ ﺍﷲ ﻭﻻ ﺗﻘﻬـﺮﻙ ﺃﻭ‬
‫ﺍﻟﺴﻜﲎ ﰲ ﺍﳍﺪﻭﺀ ﻓﻬﻮ ﻳﻘﺘﲏ ﺍﻟﺒﺴﺎﻃﺔ‪ .‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﻧﻘﺎﻭﺓ ﺍﻟﻘﻠـﺐ‬
‫ﺗﻐﻠﺒﻚ ﺍﻷﻣﻮﺭ ﺍﳋﺎﺭﺟﺔ ﻋﻨﻚ ﻋﻦ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﺮﺳﺎﺓ ﺍﻟـﱵ ‪‬ـﺎ‬
‫ﺗﻮﻟﺪ ﻣﻦ ﺍﻟﺒﺴﺎﻃﺔ‪ .‬ﻓﺠﻤﻴﻊ ﺃﺑﺮﺍﺭ ﺍﻟﺸﺮﻳﻌﺔ ﺑﺎﻟﺒﺴﺎﻃﺔ ﺃﺭﺿـﻮﺍ ﺍﷲ‪.‬‬
‫ﺣﻴﺎﺗﻚ ﻣﻌﻠﻘﺔ ﺑﺮﺟﺎﺀ ﺍﳌﺴﻴﺢ ﻏﲑ ﺍﻟﻜﺎﺫﺏ ﻭﺃﺛﺒﺖ ﰲ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻻ‬
‫ﻓﺪﺍﻭﺩ ﺑﺎﻟﺒﺴﺎﻃﺔ ﻛﺎﻥ ﻳﺘﺪﺑﺮ ﰲ ﳑﻠﻜﺘﻪ‪ ،‬ﻭﻳﺸﻮﻉ ﺑﻦ ﻧﻮﻥ ﻛـﺎﻥ‬
‫ﻳﻐﺮﻙ ﻣﺎ ﺗﺴﻤﻊ ﻣﻦ ﺍﳌﺘﻜﻠﻤﲔ ﻋﻠﻴﻚ ﻭﺗﻜﻮﻥ ﻣﺜﻠﻬﻢ ﻋﺎﳌﹰﺎ ﺃﻧﻪ ﻷﺟﻞ‬
‫ﺳﺎﺫﺟﹰﺎ ﺃﻛﺜﺮ ﻣﻦ ﲨﻴﻊ ﺍﻟﺸﻌﺐ ﻷﺟﻞ ﺗﺮﺑﻴﺘﻪ ﰲ ﻗﺒﺔ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﺃﻳﻀﹰﺎ‬
‫ﻫﺬﺍ ﳚﻤﻌﻬﻢ ﺍﻟﻌﺪﻭ ﻭﻳﻀﻌﻬﻢ ﻗﺒﺎﻟﺘﻚ ﻟﻜﻲ ﻳﻐﲑ ﺿﻤﲑﻙ ﻋﻦ ﺣﺴﻦ‬
‫ﻼ ﻭﺩﻳﻌﹰﺎ ﺳﺎﻛﻨﹰﺎ ﰲ ﺍﳌﻐﺮﺏ ﻭﳌـﺎ‬ ‫ﻛﺘﺐ ﻋﻦ ﻳﻌﻘﻮﺏ ﺃﻧﻪ ﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﻃﻮﻳﺘﻪ‪ ،‬ﻭﻳﺴﺠﺲ ﻭﻳﻜﺪﺭ ﻧﻘﺎﻭﺗﻚ ﻟﺘﻜﻮﻥ ﺷﺒﻴﻬﹰﺎ ﺑﺄﻭﻟﺌﻚ ﺍﳌﻘﺎﺗﻠﲔ‬
‫ﻗﺎﻝ ﻟﻪ ﺇﺳﺤﻖ ﻻ ﺗﺄﺧﺬ ﻟﻚ ﺍﻣﺮﺃﺓ ﻣﻦ ﺑﻨﺎﺕ ﻛﻨﻌﺎﻥ‪ ،‬ﺑﻞ ﺍﻣﺾ ﺇﱃ‬
‫ﻼ‪.‬‬
‫ﻗﺒﺎﻟﺘﻚ ﻭﲤﺘﻠﺊ ﻏﻀﺒﹰﺎ ﻣﺜﻠﻬﻢ‪ ،‬ﻭﺗﺼﲑ ﻟﻠﻌﺪﻭ ﺻﻴﺪﹰﺍ ﺳﻬ ﹰ‬
‫ﺑﺘﻮﺋﻴﻞ ﺃﺑﻮ ﺃﻣﻚ ﻭﺧﺬ ﻟﻚ ﻣﻦ ﻫﻨﺎﻙ ﻣﻦ ﺑﻨﺎﺕ ﻻﺑﺎﻥ ﺧﺎﻟﻚ ﺃﻃﺎﻉ‬
‫}‪{٣٧‬‬ ‫}‪{٣٦‬‬
‫ﻓﺈﻧﻪ ﳜﺴﺮ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻳﺴﻬﻞ ﻟﻠﻀﻤﲑ ﺍﻟﺒـﺴﻴﻂ ﺗﻌﻠـﻴﻢ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﺮﻭﺣﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﳌـﺼﻨﻌﺔ‪ .‬ﺍﻓـﺮﺡ ﺑﺎﻟﺒـﺴﺎﻃﺔ‬
‫ﻟﺘﺠﻌﻠﻚ ﳏﺒﻮﺑﹰﺎ ﻋﻨﺪ ﺍﷲ ﻭﺍﻟﻨﺎﺱ‪ .‬ﻭﺇﻥ ﻇﻨﻨﺖ ﺃﻥ ﺍﻟﻨﺎﺱ ﺗﺴﺘﻬﺰﺉ‬
‫ﻼ ﺃﺑﻠﻬﹰﺎ ﺑﻼ ﻋﻘﻞ ﺃﻭ ﺇﻓﺮﺍﺯ ﻓﻠﻴﻜﻦ ﻣﻌﻠﻮﻣﹰﺎ ﻋﻨﺪﻙ‬
‫ﺑﻚ ﻭﳛﺴﺒﻮﻙ ﺟﺎﻫ ﹰ‬
‫ﺃﻧﻪ ﻟﻴﺲ ﺻﻼﺡ ﺑﻼ ﻋﺜﺮﺓ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ‪‬ﺮﺏ ﻣﻦ ﻣﻌﻮﻧﺎﺕ ﺍﳋﲑ ﻓﻼ‬
‫ﳝﻜﻨﻚ ﺃﺑ ‪‬ﺪ ﺃﻥ ﺗﻘﺘﲏ ﻓﻀﻴﻠﺔ‪ .‬ﺑﺴﺎﻃﺔ ﺍﻟﻄﺒﻴﻌﺔ ﺷﻲﺀ ﻭﺩﺭﺟﺔ ﺍﻟﺼﻔﺎﺀ‬
‫ﺷﻲﺀ ﺁﺧﺮ‪ ،‬ﻓﺎﻟﺒﺴﺎﻃﺔ ﻫﻲ ﺑﺪﺀ ﻃﺮﻳﻖ ﺗﻌﻠﻴﻢ ﺍﳌـﺴﻴﺢ‪ .‬ﻭﺻـﻔﺎﺀ‬
‫ﺍﻟﺮﻭﺡ ﻫﻮ ﻛﻤﺎﻝ ﻃﺮﻳﻖ ﺍﻟﱪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺒﺪﺃ ﺑﺎﻟﺒـﺴﺎﻃﺔ ﻳﻜﻤـﻞ‬
‫ﺑﺎﻟﺼﻔﺎﺀ‪ .‬ﻓﻬﻨﺎﻙ ﻓﺮﻕ ﺑﲔ ﺃﺭﺽ ﻧ‪‬ﻘﻴﺖ ﻣﻦ ﺃﺷـﻮﺍﻛﻬﺎ ﻭﺯﻭﺍ‪‬ـﺎ‬
‫ﻭﻣﻌﺪﺓ ﻟﻠﺰﺭﻉ ﻭﺑﲔ ﺣﻘﻞ ﻣﺰﺭﻭﻉ ﻗﺪ ﺑﻠﻐﺖ ﺃﲦﺎﺭﻩ ﺍﻟﻨﻀﺞ‪.‬‬
‫ﺍﻟﺒﺴﺎﻃﺔ ﻫﻲ ﺣﻘﻞ ﻣﻔﻠﻮﺡ ﻣﻨﻈﻒ ﻣﻦ ﺍﻟﺸﻮﻙ ﻭﻣﻌﺪ ﻟﻠـﺰﺭﻉ‬
‫ﻭﻳﺼﻠﺢ ﻟﻘﺒﻮﻝ ﻛﻞ ﻣﺎ ﻳﻮﺿﻊ ﻓﻴﻪ‪ .‬ﺃﻣﺎ ﺍﳌﻜﺮ ﻓﻬـﻮ ﺃﺭﺽ ﳑﻠـﻮﺀﺓ‬
‫ﺷﻮﻛﹰﺎ ﻭﻗﺮﻃﺒﹰﺎ ﻭﺯﻭﺍﻧﹰﺎ ﻭﺇﻥ ﻭﻗﻊ ﻓﻴﻬﺎ ﺯﺭﻉ ﺻﺎﱀ ﺧﻨﻘﺘـﻪ‪ .‬ﻓـﺼﺮ‬
‫ﺃﺭﺿﹰﺎ ﻣﻔﻠﻮﺣﺔ ﻟﻴﺴﻮﻉ ﻟﻴﻠﻘﻲ ﻓﻴﻚ ﺯﺭﻉ ﻛﻠﻤﺘﻪ ﺍﻟﺼﺎﱀ‪ .‬ﺇﻥ ﻛـﺎﻥ‬
‫ﻟﻚ ﺑﺴﺎﻃﺔ ﻣﻦ ﺍﻟﻄﺒﻊ ﻓﺎﻓﺮﺡ ﳍﺎ ﻭﺍﺟﺘﻬﺪ ﺃﻥ ﺗﺰﻳﺪ ﻋﻠﻴﻬﺎ ﻭﺗﻨﻤﻴﻬﺎ‪.‬‬
‫ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻚ ﻣﻦ ﺍﻟﻄﺒﻴﻌﺔ ﺃﺳﺮﻉ ﰲ ﺍﻗﺘﻨﺎﺋﻬﺎ ﺑﺈﺭﺍﺩﺗﻚ ﻷﻧﻪ ﻧﺎﻓﻌﺔ‬
‫ﳊﻴﺎﺗﻚ ﺑﺎﷲ‪ .‬ﺍﻟﺒﺴﻴﻂ ﻟﻦ ﻳﻔﻜﺮ ﺑﺎﻟﺸﺮ ﰲ ﺃﺣﺪ ﻭﻻ ﳜﻒ ﻣﻦ ﺷﺮ‬
‫ﺃﺣﺪ‪.‬‬
‫‪@ @òbjÛbi@òÇbİÛa@òÓýÇ‬‬
‫ﻛﺎﳊﻴﺎﺕ ﺃﻣﺎﻡ ﺍﻟﺬﻳﻦ ﻳﺘﺤﺎﻳﻠﻮﻥ ﰲ ﺍﻏﺘﺼﺎﺏ ﺍﻟﺮﻭﺣﻴﺎﺕ ﻣﻨـﺎ ﻭﺃﻥ‬
‫ﺍﻟﻄﺎﻋﺔ ﻫﻲ ﻃﺮﻳﻖ ﺍﻗﺘﻨﺎﺀ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻫﻲ ﻻ ﺗﻔﺤﺺ ﻣﺎ ﻳﻘﺎﻝ‬
‫ﳍﺎ ﻭﻻ ﺗﻘﺎﻭﻡ ﻣﻦ ﻳﺄﻣﺮﻫﺎ ﻟﺬﻟﻚ ﻓﻬﻲ ﻻﺋﻘﺔ ﺟﺪﹰﺍ ﻟﺘـﺪﺑﲑ ﺳـﲑﺓ‬
‫}‪{٣٩‬‬
‫ﺃﺛﺒﺖ ﰲ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻟﻴﻜﻦ ﻟﻚ ﻣﻨﻈﺮ ﻳﻌﻘﻮﺏ ﺍﻟﻮﺩﻳﻊ ﳍﺬﺍ ﺃﻛﺘﺐ‬
‫ﺧﱪﻩ ﻟﻴﻜﻮﻥ ﻋﺰﺍﺀ ﻟﻠﻨﻔﺲ ﺍﳌﺎﺋﻠﺔ ﻟﻠﺴﻘﻮﻁ ﻣـﻦ ﻛﺜـﺮﺓ ﺍﻷﻓﻜـﺎﺭ‬
‫ﺍﳌﻤﻠﻮﺀﺓ ﺣﺰﻧﹰﺎ ﻭﻛﺂﺑﺔ ﻣﻦ ﻏﻴﻆ ﺍﳌﻐﻀﺒﲔ‪ .‬ﺃﻧﻈﺮ ﻛﻢ ﲢﺎﻳﻞ ﻋﻴـﺴﻮ‬
‫ﻭﻻﺑﺎﻥ ﰲ ﺇﺿﺮﺍﺭ ﻳﻌﻘﻮﺏ ﻭﺇﻳﺬﺍﺋﻪ ﻭﻟﻜﻦ ﺍﻟﺮﺏ ﻛﺎﻥ ﻳﺪﺑﺮ ﺃﻣﻮﺭﻩ‪.‬‬
‫ﻷﻥ ﺍﻟﺒﺴﻄﺎﺀ ﻫﻢ ﻟﻠﺮﺏ ﺃﻣﺎ ﺍﳌﺎﻛﺮﻳﻦ ﻓﻬﻢ ﺃﻭﺍﻥ ﻟﻠﺸﻴﻄﺎﻥ ﻓـﻼ‬
‫ﺗﺸﺘﻪ ﺍﳌﻜﺮ ﻷﻧﻪ ﺃﺭﺽ ﺗﻠﺪ ﺍﻟﺸﺮﻭﺭ‪ ،‬ﺃﻣﺎ ﺍﻟﺒﺴﺎﻃﺔ ﻓﻬﻲ ﺣﻘﻞ ﻳﻠـﺪ‬
‫ﺍﻟﱪ‪ .‬ﻣﻦ ﺍﻻﺑﺘﺪﺍﺀ ﻗﺪ ﻭﺿﻊ ﺍﷲ ﺍﻟﺒﺴﺎﻃﺔ ﻓﻴﻨﺎ ﺣﻴﻨﻤﺎ ﺑﺪﺃ ﺃﻥ ﳜﻠﻘﻨـﺎ‬
‫ﻷﻥ ﺍﻟﺒﺴﺎﻃﺔ ﻣﻜﺎ‪‬ﺎ ﰲ ﺍﻟﻮﺳﻂ ﻓﻤﻨﻬﺎ ﻣﻦ ﻳﺼﻌﺪ ﻟﻴﺘﻌﻠﻢ ﺍﻟﺮﻭﺣﻴﺎﺕ‬
‫ﻭﻋﻨﻬﺎ ﻣﻦ ﻳﻨﺤﻂ ﻟﻴﺘﻌﻠﻢ ﺩﺭﺑﺔ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﻭﻳﺪﻋﻰ ﺍﻷﺧﲑ ﻣـﺎﻛﺮﹰﺍ‬
‫ﻣﺘﺼﻨﻌﹰﺎ‪ .‬ﻷﻥ ﺣﻜﻤﺔ ﺍﻟﻌﺎﱂ ﻣﻀﺎﺩﺓ ﳊﻜﻤﺔ ﺍﷲ ﰲ ﻛﻞ ﺷـﻲﺀ ﻭﻻ‬
‫ﳝﻜﻦ ﻟﻼﺛﻨﲔ ﺃﻥ ﻳﺘﻔﻘﺎ‪ .‬ﻛﻤﺜﻞ ﺃﻥ ﺍﻟﻨﻮﺭ ﻻ ﻳﺘﻔﻖ ﻣﻊ ﺍﻟﻈﻠﻤﺔ‪ .‬ﻓﺈﺫﺍ‬
‫ﺃﺭﺍﺩ ﺣﻜﻴﻢ ﻣﻦ ﺣﻜﻤﺎﺀ ﺍﻟﻌﺎﱂ ﺃﻥ ﻳﺘﺤﻜﻢ ﺭﻭﺣﻴﹰﺎ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻭ ﹰﻻ ﺃﻥ‬
‫ﻳﺘﻌﺮﻯ ﻣﻦ ﺃﻓﻜﺎﺭ ﺣﻜﻤﺘﻪ ﻭﻇﻨﻮﻥ ﻣﻌﺮﻓﺘﻪ ﺍﻷﻭﱃ ﻭﻳﺒﺪﺃ ﰱ ﺍﻟﺴﻠﻤﺔ‬
‫ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻱ ﺇﱃ ﺫﻟﻚ ﺍﻟﱵ ﻫﻲ ﺍﻟﺒﺴﺎﻃﺔ‪ .‬ﻭﻳﻨﺒﻐﻲ ﻟـﻪ‬
‫ﺃﻥ ﻳﺴﻤﻊ ﻭﻳﻘﺒﻞ ﺑﻮﺩﺍﻋﺔ ﻭﺇﳝﺎﻥ ﻭﺳﺬﺍﺟﺔ‪ .‬ﻓﺎﻟﺒﺴﺎﻃﺔ ﺗﻮﺍﻓﻘﻨﺎ ﻛﺜﲑﹰﺍ‬
‫ﻻﻗﺘﻨﺎﺀ ﺍﻟﺼﻼﺡ ﻭﻟﺌﻼ ﻳﻀﻴﻊ ﺍﻟﺼﻼﺡ ﻣﻨﺎ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺍﻗﺘﻨﺎﺀ ﺣﻜﻤﺔ‬
‫ﺇﳍﻴﺔ ﻭﻧﻘﺎﻭﺓ ﺿﻤﲑ ﻣﻊ ﺍﻟﻨﺎﺱ‪ .‬ﺃﻣﺎ ﻗﺒﺎﻟﺔ ﻫﺆﻻﺀ ﺍﳌﺎﻛﺮﻳﻦ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺴﻌﻮﻥ ﰲ ﻧﺰﻉ ﺍﻹﳍﻴﺔ ﻣﻨﺎ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺘﺤﻜﻢ ﰲ ﺃﻓﻜﺎﺭﻧﺎ ﻛﻤـﺎ‬
‫ﻼ ﻛﻮﻧﻮﺍ ﻭﺩﻋﺎﺀ ﻛﺎﳊﻤﺎﻡ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ ﻭﺣﻜﻤﺎﺀ‬ ‫ﺃﻣﺮﻧﺎ ﺍﻟﺮﺏ ﻗﺎﺋ ﹰ‬
‫ﺗﻜﻮﻥ ﺃﻓﻜﺎﺭﻧﺎ ﻭﺃﻋﻤﺎﻟﻨﺎ ﰲ ﻣﺴﺘﻮﻯ ﻳﻔﻮﻕ ﺍﻟﻌﺎﱂ ﻭﲤﺘﺪ ﺩﺍﺋﻤـﹰﺎ ﺇﱃ‬
‫ﻗﺪﺍﻡ ﲟﺎ ﻟﻠﺮﻭﺡ‪ .‬ﻛﻞ ﻣﻦ ﻻ ﻳﻘﺒﻞ ﺗﻌﺎﻟﻴﻢ ﺍﳌﺴﻴﺢ ﻭﻳﺘﻨﻘﻰ ﺑﺎﻟﺼﻼﺡ‬
‫}‪{٣٨‬‬
 ‫ﺍﻟﺮﻫﺒﺎﻥ ﻭﺍﳌﺘﻮﺣﺪﻳﻦ‪ .‬ﻷﻥ ﺍﻟﺮﺍﻫﺐ ﺍﳌﺎﻛﺮ ﻻ ﻳﻨﺠﺢ ﻭﻻ ﻳﻔﻠﺢ ﺑـﻞ‬
‫‪@ @sÛbrÛa@Šàî½a‬‬ ‫ﻳﺼﲑ ﻣﻨﻈﺮ ﺷﺮﻭﺭ ﻭﻻ ﺻﻼﺡ ﻟﻪ‪ .‬ﻭﻫﻮ ﻳﻘﺘﲏ ﺧﺴﺎﺭﺓ ﻻ ﺭﺑـﺢ‪.‬‬
‫ﺧﻮﻑ ﺍﷲ‬ ‫ﺍﻟﺮﺍﻫﺐ ﺍﻟﺬﻱ ﳛﺐ ﺍﻟﻈﻬﻮﺭ ﻭﻻ ﻳﻌﻤﻞ ﲟﺎ ﻳﻈﻬﺮ ﺑﻪ‪ ،‬ﺍﻟﺬﻱ ﳝﺘﻨـﻊ‬
‫ﻋﻦ ﺍﳌﺄﻛﻞ ﺍﺿﻄﺮﺍﺭﹰﺍ ﳊﻔﻆ ﺍﻟﺴﻨﺔ ﻫﻮ ﻳﺘﻌﺐ ﺑﻼ ﻣﻨﻔﻌﺔ ﻭﻫﻮ ﻏﺎﺵ‬
‫ﻧﺘﻘﺪﻡ ﺍﻵﻥ ﺑﻀﻤﲑ ﺧﺎﺋﻒ ﻣﻦ ﺍﷲ ﻟﻨﺘﻌﻠﻢ ﳐﺎﻓﺘﻪ‪ .‬ﻷﻧﻪ ﺇﺫﺍ ﻛﺎﻥ‬ ‫ﻋﺪﱘ ﺍﻟﻌﻘﻞ ﻭﺍﻹﻓﺮﺍﺯ‪ .‬ﺇﻧﻨﺎ ﻟﺴﻨﺎ ﻧﻮﺻﻲ ﺃﻥ ﻧﻘﺘﲏ ﺑـﺴﺎﻃﺔ ﺑـﻼ‬
‫ﺍﻟﻔﻜﺮ ﻳﻬﺬ ﰲ ﺃﻣﻮﺭ ﻏﲑ ﻧﺎﻓﻌﺔ ﺧﺎﺭﺟﺔ ﻋﻦ ﺍﻟﻨﻔﺲ ﻓﻬـﻮ ﻃـﺎﺋﺶ‬ ‫ﻣﻌﺮﻓﺔ ﻓﺘﻤﻴﻞ ﻟﻜﻠﻤﺎ ﻳﻘﺎﻝ ﻭﺗﻨﺨﺪﻉ ﻟﻜﻞ ﺗﻌﻠﻴﻢ ﻏﺎﺵ‪ .‬ﺑﻞ ﻧﻌـﲏ‬
‫ﺍﻟﺒﺴﺎﻃﺔ ﺍﻟﱵ ﻛﻞ ﻫﺬﻳﺬﻫﺎ ﰲ ﺍﻟﻔﻀﻴﻠﺔ ﷲ ﻭﺍﻟـﺼﻼﺡ ﻛﻤﺜـﻞ‬
‫ﺟﺎﻣﺢ ﻭﰲ ﻃﺮﻳﻖ ﺧﺎﺭﺝ ﻋﻦ ﺗﺬﻛﺎﺭ ﺍﷲ ﻳﺘﺼﺮﻑ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛـﺎﻥ‬
‫ﺍﻟﻄﻔﻞ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺇﻻ ﻣﻌﻠﻢ ﻭﺍﺣﺪ ﻭﳜﺎﻑ ﻣﻨﻪ ﻭﺣـﺪﻩ‪ .‬ﻭﻻ‬
‫ﻳﻬﺬ ﰲ ﺍﻟﻔﻀﻴﻠﺔ ﻓﺈﻧﻪ ﻳﺴﺘﻨﲑ ﺑﻨﻮﺭ ﺗﺬﻛﺎﺭ ﺍﷲ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﺇﺫﺍ ﻣﺎ ﳍـﺞ‬ ‫ﻳﻨﻔﺬ ﺇﻻ ﺃﻣﺮﻩ ﺑﻞ ﻭﻻ ﻳﻘﺒﻞ ﻣﻦ ﻣﻌﻠﻤﲔ ﺃﺧﺮ ﺳﻮﺍﻩ‪ .‬ﻫﻜﺬﺍ ﻳﻨﺒﻐـﻲ‬
‫ﺑﺄﻓﻜﺎﺭ ﺑﺎﻃﻠﺔ ﻓﺈﻥ ﻛﻞ ﺗﺼﺮﻓﺎﺗﻪ ﺗﻜﻮﻥ ﻣﻈﻠﻤﺔ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺴﻠﻚ ﰲ‬ ‫ﻼ ﰲ ﺳﻠﻮﻛﻪ ﻣﻊ ﺍﳌﺴﻴﺢ‪ ،‬ﻭﳐﺎﻓﺘﻪ ﻣﺎﻟﻜـﺔ‬ ‫ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻃﻔ ﹰ‬
‫ﻼ‬
‫ﺍﻟﻈﻠﻤﺔ ﻓﻬﻮ ﻻ ﻳﻨﻈﺮ ﻭﻻ ﻳﺒﺼﺮ ﻭﻻ ﻳﻔﺮﺯ ﻃﺮﻳﻘﹰﺎ ﻭﻻ ﻳﻔﻬﻢ ﺳـﺒﻴ ﹰ‬ ‫ﻋﻠﻰ ﺣﻴﺎﺗﻪ ﻭﻻ ﻳﻘﺒﻞ ﺗﻌﻠﻴﻤﹰﺎ ﻣﻦ ﻣﻌﻠﻢ ﺁﺧﺮ ﺳﻮﺍﻩ ﻷﻥ ﺍﻟﻄﻔﻮﻟﻴﺔ ﻫﻲ‬
‫ﺑﻞ ﻻ ﻳﻨﻈﺮ ﺳﲑ ﺧﻄﻮﺍﺗﻪ‪ .‬ﻟﺘﻜﻦ ﻣﻔﺎﻭﺿﺘﻚ ﺩﺍﺋﻤﹰﺎ ﺑﻜﻠﻤﺔ ﺍﷲ ﻟﻴﺲ‬ ‫ﻧﻘﻴﺔ ﺍﻟﻄﺒﻊ ﻭﻟﻴﺲ ﻳﻔﺴﺪ ﻋﻘﻞ ﺍﻟﻄﻔﻞ ﻃﻐﻴﺎﻥ ﻣﺎ‪ .‬ﻓﻠﻨﺴﺮ ﺍﻵﻥ ﻟﺘﻠﻤﺬﺓ‬
‫ﺑﺎﻟﺘﻼﻭﺓ ﳏﺮﻛﹰﺎ ﺍﻟﻠﺴﺎﻥ ﻓﻘﻂ ﺑﻞ ﻟﻴﻬﺬ ‪‬ﺎ ﺍﻟﻘﻠﺐ ﺑﺎﻟﻔﻜﺮ ﺃﻳﻀﹰﺎ‪ .‬ﻷﻥ‬ ‫ﺍﳌﺴﻴﺢ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺃﻭﺭﺍﻧﺎ ﺇﻳﺎﻩ ﻭﳒﺘﻬﺪ ﺃﻥ ﻧﺴﻠﻚ ﺑﺎﻟﺒـﺴﺎﻃﺔ‬
‫ﺍﻟﺬﻱ ﻳﺸﺮﺏ ﺍﻟﺘﻌﻠﻴﻢ ﺍﻹﳍﻲ ﺩﺍﺋﻤﹰﺎ ﻳﻌﻄﻲ ﺃﲦﺎﺭﹰﺍ ﺇﳍﻴﺔ ﻭﻳﻜﻮﻥ ﳘـﻪ‬ ‫ﻭﻧﻜﻮﻥ ﺃﻃﻔﺎ ﹰﻻ ﻟﻘﺒﻮﻝ ﺍﻟﺘﻌﻠﻴﻢ ﺍﳊﺴﻦ‪ .‬ﻭﻧﺘﺤﻜﻢ ﻛﺎﳊﻴﺎﺕ ﻣﻘﺎﺑـﻞ‬
‫ﺩﺍﺋﻤﹰﺎ ﺑﺎﷲ ﻭﻳﺴﺘﻤﺮ ﰲ ﺫﻛﺮﻩ ﺧﻔﻴﺔ ﻓﺘﻨﺸﺄ ﻓﻴﻪ ﳐﺎﻓﺔ ﺍﷲ ﺍﻟﱵ ﺗﻜﻮﻥ‬ ‫ﺍﻟﻌﺪﻭ ﺍﻟﺬﻱ ﻳﺘﺤﺎﻳﻞ ﻹﻳﺬﺍﺋﻨﺎ ﻭﻧﺬﻛﺮ ﰲ ﻛﻞ ﻭﻗﺖ ﻗﻮﻝ ﺭﺑﻨﺎ " ﺇﻥ‬
‫ﺳﻮﺭﹰﺍ ﳛﻔﻈﻪ ﻣﻦ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻭﻛﻤﺎ ﻳﺴﺘﺮ ﺍﻟﺴﻮﺭ ﺍﳌﺪﻳﻨﺔ ﻫﻜﺬﺍ‬ ‫ﻛﻞ ﻣﻦ ﻻ ﻳﻘﺒﻞ ﻣﻠﻜﻮﺕ ﺍﷲ ﻣﺜﻞ ﻭﻟﺪ ﻓﻠﻦ ﻳﺪﺧﻠﻪ " ) ﻟـﻮ ‪:١٨‬‬
‫ﺗﺴﺘﺮ ﳐﺎﻓﺔ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺳﱯ ﺍﻷﻋﺪﺍﺀ ﺃﻭ ﲤﻨﻌﻨﺎ ﻣـﻦ ﳏﺒـﺔ‬ ‫‪ ( ١٧‬ﺍﻟﺮﺏ ﻳﺆﻫﻠﻨﺎ ﻟﻪ‪ .‬ﺍ‪‬ﺪ ﻟﻌﻈﻤﺘﻪ ﺁﻣﲔ‪.‬‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﻭﺗﺼﻮﻥ ﻧﻔﻮﺳﻨﺎ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻤﺠﺔ‪.‬‬
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‫ﻫﻲ ﻣﻮﺕ ﺍﻟﻨﻔﺲ ﺍﻟﻜﺎﻣﻞ ﻭﺫﻛﺮ ﺍﷲ ﻫﻮ ﺣﻴﺎﺓ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻛﻞ ﻣـﻦ‬
‫ﳜﻄﺊ ﻭﻻ ﻳﺘﺤﺮﻙ ﰲ ﻓﻜﺮﻩ ﺩﻳﻨﻮﻧﺔ ﺍﷲ ﰲ ﺃﺛﻨﺎﺀ ﺧﻄﻴﺘﻪ ﺃﻭ ﺑﻌﺪﻫﺎ‬
‫ﻫﻮ ﻣﺎﺋﺖ ﺑﻨﻔﺴﻪ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﺗﺬﻛﺮ ﺍﷲ ﺩﺍﺋﻤﹰﺎ ﺣﻴﻨﺌـﺬ‬
‫ﺗﻌﺮﻑ ﺃ‪‬ﺎ ﺣﻴﺔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﲣﻄﺊ ﰒ ﺗﺘﻮﺏ ﻓﻬﻲ ﻣﺮﻳـﻀﺔ‪ .‬ﻭﺇﺫﺍ‬
‫ﻛﺎﻧﺖ ﺗﻈﻞ ﺑﻼ ﺗﻮﺑﺔ ﻭﲣﻄﺊ ﺑﺎﻹﳘﺎﻝ ﻓﻈﺎﻫﺮ ﺃﻧﻪ ﻣﻘﺘﻮﻟﺔ ﺑﺎﳋﻄﻴﺔ‪.‬‬
‫ﻣﻌﺮﻓﺔ ﺍﷲ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﱵ ﻟﻠﻨﻔﺲ ﻭﻛﻤﺎ ﺃﻥ ﺣﻴـﺎﺓ‬
‫ﺍﳉﺴﺪ ﺗﻜﻮﻥ ﺑﺜﺒﺎﺕ ﺍﻟﻨﻔﺲ ﻓﻴﻪ ﻭﺗﻌﺮﻑ ﺣﻴﺎﺗﻪ ﻣﻦ ﺣﺴﻪ‪ ،‬ﻫﻜـﺬﺍ‬
‫ﺣﻴﺎﺓ ﺍﻟﻨﻔﺲ ﺗﻜﻮﻥ ﺑﺜﺒﺎﺕ ﻣﻌﺮﻓﺔ ﺍﷲ ﻓﻴﻬﺎ ﻭﺗﻌﺮﻑ ﺣﻴﺎ‪‬ـﺎ ﻣـﻦ‬
‫ﺣﺴﻬﺎ ﺑﺎﷲ‪ .‬ﻷﻥ ﺍﳉﺴﺪ ﺍﳌﺎﺋﺖ ﻻ ﳛﺲ ﺑﺎﻟﻀﺮﺭ ﻭﻛﺬﻟﻚ ﺍﻟﻨﻔﺲ‬
‫ﺍﳌﻘﺘﻮﻟﺔ ﺑﺎﳋﻄﻴﺔ ﻻ ﲢﺲ ﺑﺬﻛﺮ ﺩﻳﻨﻮﻧﺔ ﺍﷲ‪ .‬ﻳ‪‬ﺠﻠﺪ ﺍﳉﺴﺪ ﺍﳌﺎﺋـﺖ‬
‫ﻭﻻ ﳛﺲ ﻭﻳﺘﻘﻄﻊ ﻭﻻ ﻳﺘﻮﺟﻊ‪ ،‬ﻫﻜﺬﺍ ﺍﻟﻨﻔﺲ ﺍﳌﺎﺋﺘﺔ ﻣﻦ ﺍﷲ ﲣﻄﺊ‬
‫ﻭﻻ ﲢﺲ‪ ،‬ﺗﺄﰒ ﻭﻻ ﺗﻌﺮﻑ‪.‬‬
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‫ﺗﺬﻛﺎﺭ ﺍﷲ ﻫﻮ ﺣﻴﺎﺓ ﺍﻟﻨﻔﺲ ﻓﻤﺎ ﺩﺍﻣﺖ ﺗﺬﻛﺮ ﺍﷲ ﻓﻤﺎ ﲣﻄﺊ‪.‬‬
‫ﻓﺈﻥ ﻋﺮﺽ ﻭﻗﺖ ﻓﻴﻪ ﺍﳓﺠﺐ ﻧﻮﺭ ﻣﻌﺮﻓﺘﻬﺎ ﺑﺴﺒﺐ ﺍﻟﺸﻬﻮﺓ ﻳﺘﺤﺮﻙ‬
‫ﻓﻴﻬﺎ ﺫﻛﺮ ﺍﷲ ﰲ ﺍﳊﺎﻝ ﻭﺍﳋﻮﻑ ﺍﻟﺬﻱ ﻣﻨﻪ ﳚـﺬ‪‬ﺎ ﻟﻠﺘﻮﺑـﺔ‪ .‬ﻷﻥ‬
‫ﳐﺎﻓﺔ ﺍﷲ ﺗﺼﻨﻊ ﺃﻣﺮﻳﻦ ﻟﻠﻨﻔﺲ‪ :‬ﺍﻷﻭﻝ ﺣﻔـﻆ ﺍﻹﻧـﺴﺎﻥ ﻣـﻦ‬
‫ﺍﳋﻄﻴﺔ‪ ،‬ﻭﺍﻟﺜﺎﱐ ﺇﻥ ﺃﺧﻄﺄ ﲢﺮﺿﻪ ﻋﻠﻰ ﺷﻔﺎﺀ ﺧﻄﻴﺘـﻪ ﺑﺎﻟﺘﻮﺑـﺔ‪.‬‬
‫ﻫﻨﺎﻙ ﻣﻦ ﳜﺎﻑ ﻧﻈﺮﺓ ﺍﻟﺪﻳﺎﻥ ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﺮﺗﻌﺪ ﻣﻦ ﺍﻟـﺴﻤﻊ ﺑـﻪ‬
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‫ﻭﺇﺫﺍ ﺳﺄﻟﻨﺎ ﻛﻴﻒ ﻧﻘﺘﲏ ﺧﻮﻑ ﺍﷲ ﻭﻛﻴﻒ ﻧﺼﻞ ﺇﻟﻴﻪ ﻧﺮﻯ ﺃﻥ‬
‫ﺍﻹﳝﺎﻥ ﺍﳊﻘﻴﻘﻲ ﻳﻠﺪﻩ‪ .‬ﻭﺍﻹﳝﺎﻥ ﻣﻮﻟﻮﺩ ﻣﻦ ﺍﻟﺒﺴﺎﻃﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﻳ‪‬ﻘﺘﲎ‬
‫‪‬ﺎ‪ .‬ﻓﺨﻮﻑ ﺍﷲ ﳛﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﻳﻘﺒﻠﻬﺎ ﺍﻹﳝﺎﻥ‪ .‬ﻭﻣﺜﻠﻤﺎ ﲢﻔـﻆ‬
‫ﺍﻟﺒﺴﺎﻃﺔ ﺍﻹﳝﺎﻥ‪ ،‬ﻛﺬﻟﻚ ﲢﻔﻆ ﳏﺎﻓﺔ ﺍﷲ ﺍﻟﻮﺻﺎﻳﺎ‪ .‬ﻭﻟﺴﺖ ﺃﻗـﻮﻝ‬
‫ﻋﻦ ﺍﳋﻮﻑ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﳜﺎﻑ ﺍﷲ ﻣﺜﻠﻤﺎ ﻳﻈﻦ ﻋﻦ ﻛﺜﲑﻳﻦ ﺃ‪‬ـﻢ‬
‫ﻛﺬﻟﻚ ﺑﻞ ﺃﻋﲏ ﺍﳌﺨﺎﻓﺔ ﺍﳌﺘﺤﺮﻛﺔ ﻃﺒﻴﻌﻴﹰﺎ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺇﺫﺍ ﺷﺎﺀﺕ‬
‫ﻭﺭﻏﺒﺖ ﺣﺮﻛﺖ ﺃﻋﻀﺎﺀ ﺍﳉﺴﺪ ‪‬ﺎ ﻓﻴﺨﺎﻑ ﻣﺜﻠﻤﺎ ﻣـﻦ ﻣﻨﻈـﺮ‬
‫ﻳﻌﺮﻑ ﺃﻥ ﻳﺆﺫﻳﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻨﻔﺲ ﺃﻳﻀﹰﺎ ﲣﺎﻑ ﻣﻦ ﺍﻟﺬﻱ ﻟـﻪ ﺳـﻠﻄﺎﻥ ﻋﻠـﻰ‬
‫ﻫﻼﻛﻬﺎ ﺃﻱ ﻣﻦ ﺍﻟﺪﻳﺎﻥ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﻳﻌﺬ‪‬ﺎ ﻣﻊ ﺟﺴﺪﻫﺎ ﺑﺎﻟﻀﻴﻘﺎﺕ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺣﺴﺐ ﻃﺒﻴﻌﺘﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﺷﺨﺼﺖ ﺑﻌـﲔ ﺍﻹﳝـﺎﻥ ﺇﱃ‬
‫ﺍﻟﺘﻬﺪﻳﺪﺍﺕ ﺍﳌﺰﻣﻌﺔ ﻭﻧﻈﺮﺕ ﺧﻔﻴﺔ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺍﻟﱵ ﺃﻇﻬﺮ‪‬ﺎ ﻛﻠﻤـﺔ‬
‫ﺍﻟﺪﻳﺎﻥ ﻓﻔﻲ ﺍﳊﺎﻝ ﲤﺘﻠﺊ ﺧﻮﻓﹰﺎ ﻭﻫﻜﺬﺍ ﲢﺮﻙ ﻣﻌﻬﺎ ﲨﻴﻊ ﺃﻋـﻀﺎﺀ‬
‫ﺍﳉﺴﺪ‪ .‬ﻭﺧﺼﻮﺻﹰﺎ ﺇﺫﺍ ﱂ ﺗﻜﻦ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻃـﺎﻫﺮﺗﲔ ﻣـﻦ‬
‫ﺍﳋﻄﻴﺔ ﻓﻠﻠﺤﺎﻝ ﳝﺘﻠﺊ ﺍﻹﻧﺴﺎﻥ ﻛﻠﻪ ﺧﻮﻓﹰﺎ‪ .‬ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺮﻑ‬
‫ﺃﺣﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﺍﻟﺬﻱ ﺟﺮ‪‬ﺎ ﰲ ﺫﺍﺗﻪ‪.‬‬
‫ﻻ ﻳﻘﱳ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﱰﻟﺔ ﺧﻮﻑ ﺍﷲ ﻃﺒﻴﻌﻴﹰﺎ ﺑﺴﺒﺐ ﺍﳋﻄﻴـﺔ‬
‫ﺍﻟﻨﺎﺷﺌﺔ ﻋﻦ ﺍﻟﺘﻬﺎﻭﻥ ﻭﺍﻻﻧﺼﺮﺍﻑ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﺍﻟﺪﺍﺋﻢ ﻷﻥ ﺍﳋﻄﻴـﺔ‬
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‫ﻓﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻷﻣﺎﻥ ﺩﺍﺋﻤﹰﺎ ﻓﺈﻧﻪ ﻳﺮﺗﻔﻊ ﻟﻴﻨﻈﺮ ﺻﻔﺎﺀ ﻧﻘﺎﺀ ﺍﷲ ﺍﻟﺬﻱ ﻻ‬
‫ﻳﺘﻜﺪﺭ ﺃﺑﺪﹰﺍ ﻭﺇﻥ ﻛﺎﻧﺖ ﺣﺮﻛﺎﺕ ﺍﻹﳝﺎﻥ ﲣﺘﻠﺞ ﺑـﻼ ﺍﻧﻘﻄـﺎﻉ ﰲ‬
‫ﻧﻔﺴﻪ ﻓﺈﻧﻪ ﻳﻨﻈﺮ ﻛﻞ ﻭﻗﺖ ﺃﻋﻤﺎﻝ ﺍﷲ ﻭﻻ ﻳـﺪﺭﻛﻬﺎ‪ .‬ﻭﺇﻥ ﻛـﺎﻥ‬
‫ﻗﺎﺋﻤﹰﺎ ﰲ ﺩﺭﺟﺔ ﺍﶈﺒﺔ ﺍﻟﻌﺎﻟﻴﺔ ﻓﺈﻥ ﺍﷲ ﻳﻈﻬﺮ ﻟﻪ ﺃﻥ ﻛﻠﻪ ﺣﺐ‪.‬‬
‫ﻳﺎ ﻟﻠﻌﺠﺐ ﻣﻦ ﺑﺴﺎﻃﺔ ﻃﺒﻴﻌﺔ ﺍﷲ ﻓﺈﻧﻪ ﺑﺄﺷﻜﺎﻝ ﻛﺜﲑﺓ ﻳﻈﻬـﺮ‬
‫ﻟﻠﻨﺎﺱ ﻭﻫﻮ ﻳﻈﻬﺮ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﻛﻤﺎ ﻳﺮﻳﺪ ﻭﻳﻄﻠﺐ‪ .‬ﻓﺎﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ‬
‫ﻳﺮﻯ ﺻﻼﺡ ﺍﷲ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺼﲑ ﺻﺎﳊﹰﺎ‪ .‬ﻭﻻ ﻳﻈـﻦ ﺃﻥ ﻳـﺮﻯ‬
‫ﺻﻼﺣﻪ ﻭﻫﻮ ﻗﺎﺋﻢ ﰲ ﺍﻟﺸﺮﻭﺭ ﻭﺇﻥ ﻇﻦ ﺃﻧﻪ ﻳﺮﻯ ﻓﺈﻧﻪ ﳐﺎﺩﻉ ﻓﻴﻤـﺎ‬
‫ﻳﺮﻯ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﳋﺪﺍﻋﺔ ﻳﺼﻨﻌﻬﺎ ﺍﻟﺘﻬﺎﻭﻥ ﻭﺍﻻﳓﻼﻝ‪ ،‬ﻟـﺬﻟﻚ‬
‫ﻳﻨﺒﻐﻲ ﻟﻜﻞ ﻣﻦ ﻫﻮ ﻗﺎﺋﻢ ﰲ ﺍﳋﻄﻴﺔ ﻭﳛﺲ ﺃﻥ ﺁﻻﻣﹰﺎ ﺭﺩﻳﺌﺔ ﰲ ﻧﻔﺴﻪ‬
‫ﻳﻨﺨﺲ ﺿﻤﲑﻩ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﷲ ﻛﺪﻳﺎﻥ ﻭﺃﻻ ﳚﺴﺮ ﺃﻥ ﻳﻨﻈﺮ ﺇﻟﻴـﻪ‬
‫ﺑﻨﻮﻉ ﺁﺧﺮ ﻟﻜﻲ ‪‬ﺬﺍ ﺗﻜﺜﺮ ﻓﻴﻪ ﳐﺎﻓﺔ ﺍﷲ ﻓﺘﻘﻤﻊ ﺷﺮﻭﺭﻩ‪ .‬ﺇﻥ ﺷﺌﺖ‬
‫ﺃﻥ ﺗﺮﺍﻩ ﻏﻔﻮﺭﹰﺍ ﺃﺗﺮﻙ ﺷﺮﻭﺭﻙ ﻭﺍﻗﺘﺮﺏ ﻣﻦ ﺍﻟﺘﻮﺑﺔ ﻭﺍﻏﻔﺮ ﳌﻦ ﺃﺳـﺎﺀ‬
‫ﺇﻟﻴﻚ ﻭﺍﺭﻓﻊ ﻋﻴﲏ ﻋﻘﻠﻚ ﻟﺘﻨﻈﺮ ﺍﷲ ﻏﻔﻮﺭﺍﹰ‪ ،‬ﻭﺍﻟﺬﻱ ﳜﻄﺊ ﻋﻠـﻰ‬
‫ﺍﻟﺪﻭﺍﻡ ﻭﻳﻈﻦ ﺃﻥ ﺍﷲ ﻏﻔﻮﺭ ﻓﻬﻮ ﻳﺰﺩﺍﺩ ﺷﺮﹰﺍ ﻋﻠﻰ ﺷﺮ ﻓـﻼ ﺗﺘﻜـﻞ‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻐﻔﺮﺍﻥ‪.‬‬
‫ﰒ ﺑﻠﺪ ﻟﻠﺤﺰﻥ ﻭﰒ ﺑﻠﺪ ﻟﻠﻔﺮﺡ‪ .‬ﻓﺒﻠﺪ ﺍﳊﺰﻥ ﻫﻲ ﻟﻠﺘﺎﺋﺒﲔ ﻭﺍﻟﺬﻳﻦ‬
‫ﳛﺴﻮﻥ ﺑﺰﻻ‪‬ﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﻌﺘﻘﻮﺍ ﺑﻌﺪ ﻣﻦ ﺍﻵﻻﻡ‪ .‬ﻭﺃﻣﺎ ﺑﻠﺪ ﺍﻟﻔـﺮﺡ‬
‫ﻓﺎﳌﺴﺘﺄﻫﻠﲔ ﻟﻪ ﻫﻢ ﻗﺎﻫﺮﻱ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺬﻳﻦ ﺑﻠﻐﻮﺍ ﺇﱃ ﻣﱰﻟﺔ ﺍﻟﻔﺮﺡ‬
‫ﺍﷲ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺎﺩﺋﹰﺎ ﻏﲑ ﻏﻀﻮﺏ ﻭﻣﻌﺘﻮﻕ ﻣﻦ ﺍﳊﻘﺪ ﺑﻞ ﻳﺘﺤﺮﻙ‬
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‫ﻓﻘﻂ‪ .‬ﻓﺎﻟﺬﻱ ﳛﺘﺮﺱ ﺃﻻ ﳜﻄﺊ ﻧﻈﺮﺓ ﺍﻟﺪﻳﺎﻥ ﲤﻨﻌﻪ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﺃﻣﺎ‬
‫ﺍﻟﺬﻱ ﳜﻄﺊ ﰒ ﻳﺮﺟﻊ ﻟﻠﺘﻮﺑﺔ ﻓﺨﱪ ﺍﻟﺪﻳﺎﻥ ﳜﻴﻔﻪ ﻭﻣﻦ ﲰﺎﻋﻪ ﻓﻘـﻂ‬
‫ﻳﺮﲡﻒ‪ .‬ﻟﻜﻨﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻈﺮﻩ ﰲ ﻭﻗﺖ ﺍﳋﻄﻴﺔ ﻷ‪‬ﺎ ﻋﻤـﺎﺀ‬
‫ﻟﻠﻨﻔﺲ‪ ،‬ﻭﻛﻤﺎ ﻣﻦ ﺩﺧﺎﻥ ﲞﺎﺭ ﺍﻟﺸﻬﻮﺓ ﺗﻐﺸﻰ ﻋﲔ ﺍﻟـﻨﻔﺲ ﻓﻤـﺎ‬
‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻨﻈﺮ ﺍﻟﺪﻳﺎﻥ‪ .‬ﻓﺎﻟﺬﻱ ﻫﻮ ﺃﻋﻤﻰ ﺑﻄﺒﻴﻌﺘﻪ ﳜﺎﻑ ﻣﻦ ﺧﱪ‬
‫ﺍﳌﺆﺫﻳﺎﺕ ﻭﻟﻴﺲ ﻣﻦ ﻧﻈﺮﻫﺎ‪ .‬ﺃﻣﺎ ﺻﺤﻴﺢ ﺍﻟﻨﻈﺮ ﻓﻬﻮ ﻟﻴﺲ ﻣﻔﺘﻘﺮ ﺃﻥ‬
‫ﻳﺘﻌﻠﻢ ﻣﻦ ﺁﺧﺮﻳﻦ ﻷﻥ ﻧﻈﺮﺗﻪ ﺗﻌﺮﻓﻪ‪ .‬ﺬﺍ ﺍﻟﺘﺸﺒﻴﻪ ﳕﻴﺰ ﺑﲔ ﺍﻟـﺬﻱ‬
‫ﳛﺘﺮﺱ ﺃﻻ ﳜﻄﺊ ﻭﺍﻟﺬﻱ ﺑﻌﺪ ﺃﻥ ﳜﻄﺊ ﻳﺘﻮﺏ‪.‬‬
‫ﺍﻟﻨﻔﺲ ﺑﻄﺒﻴﻌﺘﻬﺎ ﻻ ﲣﺎﻑ ﻣﻦ ﻣﺆﺫﻳﺎﺕ ﺍﳉﺴﺪ ﻭﻣﻦ ﻳﻈﻦ ﺃ‪‬ﺎ‬
‫ﲣﺎﻑ ﻣﻦ ﳐﺎﻭﻑ ﺍﳉﺴﺪ ﻓﻬﻮ ﻳﻈﻠﻢ ﲤﻴﻴﺰﻫﺎ ﻷ‪‬ﺎ ﲣﺎﻑ ﳑـﻦ ﻻ‬
‫ﻳﺆﺫﻳﻬﺎ ﻓﺨﻮﻑ ﺍﻟﻨﻔﺲ ﺍﻟﻄﺒﻴﻌﻲ ﻫﻮ ﺍﷲ ﻓﻘﻂ‪ .‬ﺃﻣﺎ ﺍﳉﺴﺪ ﺑﻄﺒﻴﻌﺘﻪ‬
‫ﻻ ﳜﺎﻑ ﻣﻦ ﺍﷲ ﻭﻛﺬﻟﻚ ﺍﻟﻨﻔﺲ ﻻ ﲣﺎﻑ ﻣﻦ ﺍﻟﻮﺣﻮﺵ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﻓﺈﻥ ﺃﺩﺧﻠﺖ ﺍﻟﻨﻔﺲ ﺍﳉﺴﺪ ﳌﺸﺎﺭﻛﺔ ﺃﻓﻜﺎﺭﻫﺎ ﻓﺈﻧﻪ ﳛـﺲ ﻣﻌﻬـﺎ‬
‫ﺑﺎﳋﻮﻑ ﻣﻦ ﺍﷲ‪ .‬ﺇﻥ ﺫﻛﺮ ﺣﻜﺎﻡ ﺍﻟﻌﺎﱂ ﻟﻠﻨﺎﺱ ﺍﳌـﻮﺗﻰ ﺑﺄﻧﻔـﺴﻬﻢ‬
‫ﻭﺍﻷﺣﻴﺎﺀ ﺑﺄﺟﺴﺎﺩﻫﻢ ﻳﺮﺩﻋﻬﻢ ﻋﻦ ﺍﻟﺸﺮﻭﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﳊﻲ‬
‫ﺑﻨﻔﺴﻪ ﺫﻛﺮ ﺩﻳﻨﻮﻧﺔ ﺍﷲ ﻳﻘﻤﻊ ﺷﺮﻭﺭﻩ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻔﻌﻞ ﺫﻛـﺮ ﺍﷲ ﰲ‬
‫ﻛﻞ ﺃﺣﺪ ﺣﺴﺒﻤﺎ ﺗﻜﻮﻥ ﻧﻔﺴﻪ ﻓﺈﻥ ﻛﺎﻥ ﰲ ﺩﺭﺟﺔ ﺍﳌﺬﻧﺒﲔ ﻳﻈﻬـﺮ‬
‫ﻟﻪ ﺍﷲ ﺩﻳﺎﻧﺎﹰ‪ ،‬ﻭﺇﻥ ﺻﻌﺪ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺘﺎﺋﺒﲔ ﻳﻈﻬﺮ ﻟﻪ ﺍﷲ ﻏﻔـﻮﺭﺍﹰ‪،‬‬
‫ﻭﺇﻥ ﺍﺭﺗﻘﻰ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺮﲪﺎﺀ ﻓﺈﻧﻪ ﻳﺘﻔﺮﺱ ﺩﺍﺋﻤﹰﺎ ﰲ ﻏﲎ ﻣـﺮﺍﺣﻢ‬
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‫ﺍﳋﻮﻑ ﻭﺍﳊﻴﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﳛﻔﻈﺎﻥ ﺍﳉﺴﺪ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺃﻣﺎ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﻓﻮﻕ ﺍﳊﺐ‪ .‬ﺍﻟﺬﻳﻦ ﲣﻠﺼﻮﺍ ﻣﻦ ﲨﻴﻊ ﺁﻻﻣﻬـﻢ ﺑﻘـﻮﺓ‬
‫ﺍﳋﻮﻑ ﻭﺍﳋﺠﻞ ﻣﻦ ﺍﷲ ﳛﻔﻈﺎﻥ ﺣﺮﻛﺎﺕ ﺍﻟﻨﻔﺲ ﻣـﻦ ﺃﻓﻜـﺎﺭ‬ ‫ﺃﻓﻜﺎﺭﻫﻢ‪ .‬ﺣﻴﻨﺌﺬ ﻳﺪﺧﻠﻮﻥ ﺇﱃ ﺑﻠﺪ ﺍﻟﻔﺮﺡ ﺣﻴﺚ ﻳﺒﻄـﻞ ﺍﻟﺮﻋـﺐ‬
‫ﺍﻟﺸﺮﻭﺭ‪ .‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻟﻪ ﻫﺬﺍ ﺍﳋﻮﻑ ﳛـﺴﺐ ﺃﻥ ﺍﷲ ﰲ‬ ‫ﻭﺍﳋﻮﻑ‪.‬‬
‫ﻛﻞ ﻭﻗﺖ ﻧﺎﻇﺮ ﺇﻟﻴﻪ ﻭﻳﻨﻈﺮ ﻫﻮ ﺇﱃ ﻧﻔﺴﻪ ﺃﻳﻀﹰﺎ ﻟﻜﻴﻼ ﳜﻄـﺊ‪.‬‬ ‫ﺍﳋﻮﻑ ﺿﺪ ﺍﻟﻔﺮﺡ ﻭﺣﻴﺜﻤﺎ ﻭﺟﺪ ﺍﳋﻮﻑ ﻓﻠﻦ ﻳﻮﺟﺪ ﻓـﺮﺡ‬
‫ﺃﺣﻂ ﺫﺍﺗﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺑﺴﻴﺎﺝ ﺧﻮﻑ ﺍﷲ ﻓﻠﻦ ﲡﺴﺮ ﺍﻟـﺸﺮﻭﺭ‬ ‫ﻭﺣﻴﺜﻤﺎ ﻳﻜﻮﻥ ﺍﻟﻔﺮﺡ ﻓﻬﻨﺎﻙ ﻻ ﻳﻄﺄ ﺍﳋﻮﻑ ﻷﻥ ﺍﳋـﻮﻑ ﻳﻨﺒـﻊ‬
‫ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻣﺪﻳﻨﺔ ﻧﻔﺴﻚ‪ .‬ﺍﻗﱳ ﺫﻛﺮ ﺍﷲ ﻋﻠﻰ ﺍﻟـﺪﻭﺍﻡ ﻓﺈﻧـﻪ ﻻ‬ ‫ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﻔﺮﺡ ﻳﻨﺒﻊ ﺍﻟﺼﻼﺡ‪ .‬ﻓﻴﻨﺒﻐﻲ ﳌﻦ ﳛﺲ ﰲ ﻧﻔﺴﻪ ﺧﻄﻴﺔ ﺃﻭ‬
‫ﻳﺜﺒﺖ ﻣﻌﻪ ﺫﻛﺮ ﺍﻟﺸﺮﻭﺭ‪ .‬ﻓﻤﺎ ﺩﻣﺖ ﺗﺬﻛﺮ ﺍﷲ ﻓﺈﻧـﻚ ﻻ ﺗـﺬﻛﺮ‬ ‫ﻼ ﺃﻥ ﻳﺮﰊ ﻓﻴﻬﺎ ﺧﻮﻑ ﺍﷲ ﰲ ﺩﺧﻮﻟﻪ ﻭﺧﺮﻭﺟﻪ ﻭﺟﻠﻮﺳﻪ ﻭﻗﻴﺎﻣﻪ‬‫ﺯﻟ ﹰ‬
‫ﺍﻟﺸﺮﻭﺭ ﻓﺬﻛﺮ ﺍﷲ ﻻ ﻳﺴﻜﻦ ﻣﻊ ﺫﻛﺮ ﺍﻟـﺸﺮﻭﺭ ﰲ ﺍﻟـﻨﻔﺲ‪ .‬ﺇﻥ‬ ‫ﻭﻳﻠﻬﺞ ﺑﺎﳋﻮﻑ ﰲ ﲨﻴﻊ ﺗﺼﺮﻓﺎﺗﻪ ﻟﻜﻲ ﲤﺘﻠﺊ ﺃﻓﻜﺎﺭﻩ ﻣﻦ ﺧـﻮﻑ‬
‫ﻛﻨﺖ ﻻ ﺗﻨﺴﻰ ﺍﷲ ﻓﺈﻧﻚ ﻻ ﺗﺬﻛﺮ ﺍﻟﺸﺮﻭﺭ ﻭﺇﻥ ﻛﻨﺖ ﻻ ﺗﻨـﺴﻰ‬ ‫ﺍﷲ‪ .‬ﻭﻻ ﳚﻌﻞ ﺫﻟﻚ ﰲ ﺯﻣﺎﻥ ﺧﺎﺹ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺫﻟـﻚ ﰲ ﻛـﻞ‬
‫ﺍﻟﺸﺮﻭﺭ ﻓﺈﻧﻪ ﻻ ﻳﺘﺤﺮﻙ ﻓﻴﻚ ﺗﺬﻛﺎﺭ ﺍﷲ‪ .‬ﻭﺇﻟﻴﻚ ﺍﻟﻌﻼﻣﺔ ﺍﻟﱵ ‪‬ـﺎ‬ ‫ﻭﻗﺖ ﻓﺈﻥ ﺍﻟﺘﻬﺎﻭﻥ ﲝﻔﻆ ﻭﺻﺎﻳﺎ ﺍﷲ ﻳﻮﺟﺪ ﰲ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺗﻌﺮﻑ ﺇﻥ ﻛﻨﺖ ﲣـﺎﻑ ﺍﷲ ﺃﻡ ﻻ‪ .‬ﺇﺫﺍ ﺫﻛـﺮﺕ ﺍﷲ ﻭﺍﺭﺗﻌﺒـﺖ‬ ‫ﺍﻟﺬﻱ ﻓﻴﻪ ﺗﻔﺘﺮ ﺃﻓﻜﺎﺭﻩ ﻋﻦ ﺍﳍﺬﻳﺬ ﰲ ﺧﻮﻑ ﺍﷲ ﻭ‪‬ـﺬﺍ ﺗﻐـﺮﻕ‬
‫ﻭﺍﻣﺘﻸﺕ ﺧﻮﻓﹰﺎ ﻭﺍﺭﲡﻔﺖ ﺃﻓﻜﺎﺭﻙ ﻣﻊ ﺃﻋﻀﺎﺀﻙ ﻭﲢﺮﻛﺖ ﻧﻔﺴﻚ‬ ‫ﺃﻓﻜﺎﺭﻩ ﰲ ﻧﻮﻡ ﺍﻟﻀﻼﻟﺔ‪.‬‬
‫ﻣﻊ ﺟﺴﺪﻙ ﻭﺧﺠﻞ ﻋﻘﻠﻚ ﰲ ﺍﳋﻔﺎﺀ ﻣﻦ ﺍﷲ ﺍﻋﻠﻢ ﺃﻥ ﻓﻴﻚ ﺧﻮﻑ‬
‫ﺗﺸﺮﻕ ﳐﺎﻓﺔ ﺍﷲ ﰲ ﺍﻟﻌﻘﻞ ﺑﺬﻛﺮﻩ ﺃﻣﺎ ﺇﻥ ‪‬ـﺎﻭﻥ ﺍﻹﻧـﺴﺎﻥ‬
‫ﺍﷲ ﺑﺎﳊﻖ ﻭﺫﻛﺮ ﺍﻟﺮﺏ ﻗﺮﻳﺐ ﻣﻨﻚ ﻓﻠﻴﺲ ﻛﻞ ﻣـﻦ ﻳﻘـﻮﻝ ﺇﱐ‬
‫ﻭﺃﺑﻄﻞ ﻋﻨﻪ ﺗﻴﻘﻆ ﺍﻟﻔﻜﺮ ﻓﺈﻧﻪ ﻳﻐﺮﻕ ﰲ ﻧﻮﻡ ﺍﻟﺘﻬﺎﻭﻥ ﻭﺍﻹﳘﺎﻝ ﻭﺇﻥ‬
‫ﺃﺧﺎﻑ ﻣﻦ ﺍﷲ ﻫﻮ ﻛﺬﻟﻚ ﺑﺎﳊﻖ ﺑﻞ ﻣﻦ ﳛﺲ ﺣـﺪﻭﺙ ﻫـﺬﻩ‬
‫ﺗﻴﻘﻆ ﺑﺴﺒﺐ ﻣﺎ ﻭﺃﺷﺮﻕ ﺫﻛﺮ ﺍﷲ ﰲ ﻧﻔﺴﻪ ﻟﻠﻮﻗﺖ ﻳﺒﻌﺪ ﺍﻟﺘـﻬﺎﻭﻥ‬
‫ﺍﻟﻌﻼﻣﺎﺕ ﰲ ﻧﻔﺴﻪ ﺑﺎﻟﺘﺠﺮﺑﺔ ﻫﺬﺍ ﻫﻮ ﺑﺎﳊﻖ ﺧﺎﺋﻒ ﺍﷲ‪.‬‬
‫ﻭﳛﻞ ﻣﻜﺎﻧﻪ ﺍﻟﻨﺪﻡ ﻭﳝﺘﻠﺊ ﺭﻋﺒﹰﺎ ﻭﺃﺳﻔﹰﺎ ﻋﻠﻰ ﺍﻷﻭﻗﺎﺕ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟـﱵ‬
‫ﻛﺜﲑﻭﻥ ﻳﺘﻌﺒﻮﻥ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺃﻣﺎ ﰲ ﺍﳋﻔـﺎﺀ‬ ‫ﻓﺎﺗﺘﻪ ﻭﱂ ﻳﺬﻛﺮ ﻓﻴﻬﺎ ﺍﷲ‪ .‬ﻓﻜﻞ ﻣﻦ ﻫﻮ ﺣـﻲ ‪‬ـﺬﺍ ﺍﻟـﺬﻛﺮ ﺇﺫﺍ‬
‫ﻓﻴﺨﺪﻣﻮﻥ ﺍﻟﺸﺮﻭﺭ‪ .‬ﻓﻬﻨﺎﻙ ﻣﻦ ﺭﺑﻄﻮﺍ ﺃﻋﻀﺎﺀﻫﻢ ﺑﻘﻴﻮﺩ ﺍﻟـﻀﻮﺍﺋﻖ‬ ‫ﻋﺮﺿﺖ ﻋﻠﻰ ﻧﻔﺴﻪ ﺣﺮﻛﺔ ﺷﻬﻮﺍﻧﻴﺔ ﻟﻠﻮﻗﺖ ﳝﺘﻠﺊ ﺧﻮﻓﹰﺎ ﻭﻳﻨﺘـﻬﺮ‬
‫ﻭﺃﻃﻠﻘﻮﺍ ﺃﻓﻜﺎﺭﻫﻢ ﺗﻄﻴﺶ ﰲ ﻛﻞ ﻣﺎ ﻫﻮ ﲰﺞ‪ .‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻠﺒﺴﻮﻥ‬ ‫ﻓﻜﺮ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻓﻔﻜﺮ ﺍﻟﺸﻬﻮﺓ ﻳﻬﺮﺏ ﺩﺍﺋﻤﹰﺎ ﻣﻦ ﺃﻣﺎﻡ ﺧﻮﻑ ﺍﷲ‪.‬‬
‫ﺍﻟﻌﻔﺔ ﻣﻦ ﺍﳋﺎﺭﺝ ﻭﻳﺮﺗﺪﻭﻥ ﺍﻟﻔﺴﻖ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻭﺑﺎﻻﺧﺘﺼﺎﺭ ﻧﻘﻮﻝ‬
‫}‪{٤٧‬‬ ‫}‪{٤٦‬‬
 ‫ﻭﺣﻴﺪﹰﺍ ﻭﻟﻴﺲ ﻟﻚ ﺳﻮﻯ ﺣﻴﻄﺎﻥ ﺑﻴﺘﻚ ﻭﺳﻄﺤﻪ ﺳﺎﺗﺮﺓ ﻟﻚ ﻣـﻦ‬
‫ﻛﻞ ﻧﺎﺣﻴﺔ ﻓﻴﻨﺒﻐﻲ ﻟﻚ ﰲ ﻫﺬﻩ ﺍﳊﺎﻝ ﺃﻥ ﺗﺸﺮﻉ ﺳﻼﺡ ﳐﺎﻓـﺔ ﺍﷲ‬
‫ﻷﻧﻪ ﰲ ﺍﻟﻈﻼﻡ ﺗﻔﻌﻞ ﺍﳋﻄﻴﺔ ﺑﺴﻬﻮﻟﺔ ﻓﻠﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻚ ﺃﻥ ﺗـﻴﻘﻆ‬
‫ﻧﻔﺴﻚ ﺑﺬﻛﺮ ﺍﷲ ﺩﺍﺋﻤﹰﺎ ﰲ ﻭﺣﺪﺗﻚ‪ .‬ﻭﻣﺜﻠﻤﺎ ﻳﺴﺘﺮ ﺍﻟﺒﻴﺖ ﺍﳉـﺴﺪ‬
‫ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻳﺴﺘﺮ ﺣﺠﺎﺏ ﺍﳉﺴﺪ ﺃﻓﻜﺎﺭ ﺍﻟﻨﻔﺲ‪ .‬ﻓﻜﻤﺎ ﺃﻥ ﺍﻷﻭﻝ‬
‫ﺳﺮﻳﻌﹰﺎ ﳜﻄﺊ ﺇﺫ ﺃﻧﻪ ﻻ ﻳﺴﻬﻞ ﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻨﻈﺮﻩ ﻛﺬﻟﻚ ﺳﻬﻞ ﺟﺪﹰﺍ‬
‫ﺍﳋﻄﺄ ﺑﺎﻷﻓﻜﺎﺭ ﺃﻛﺜﺮ ﻣﻦ ﺍﳋﻄﺄ ﺑﺎﻷﻋﻀﺎﺀ ﻓﻘﻢ ﻗﺒﺎﻟﺔ ﺍﳋﻄﻴﺔ ﺍﳌﻘﺎﺗﻠﺔ‬
‫ﻟﻚ ﻭﻗﺒﺎﻟﺔ ﺍﳌﺒﻐﺾ ﺍﳋﻔﻲ ﺍﻟﺬﻱ ﻳﻘﺎﺗﻞ ﻣـﻊ ﺣﻴﺎﺗـﻚ ﲝﺮﻛـﺎﺕ‬
‫ﺷﻬﻮﺍﺗﻚ‪ .‬ﻷﻥ ﺍﻟﻔﻜﺮ ﺇﺫﺍ ﻗﺒﻞ ﺍﳋﻄﻴﺔ ﻭﺭﺿﻲ ‪‬ﺎ ﻓﻘﺪ ﺃﻛﻤﻞ ﻓﻌﻠﻬﺎ‬
‫ﻷﻧﻪ ﺣﺴﺐ ﺣﺪﺓ ﺣﺮﻛﺔ ﺍﻟﻔﻜﺮ ﻭﺩﻗﺘﻪ ﻫﻜﺬﺍ ﺳﺮﻋﺔ ﺯﷲ ﻭﻣﻘﺎﺑـﻞ‬
‫ﻫﺬﻩ ﺍﳊﺪﺓ ﻭﺍﻟﺪﻗﺔ ﺍﻟﱵ ﻟﻠﻔﻜﺮ ﻫﻜﺬﺍ ﻳﻠﻴﻖ ﺑﻨﺎ ﻣﺪﺍﻭﻣﺔ ﺫﻛـﺮ ﺍﷲ‬
‫ﻟﻴﺤﻞ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺧﻮﻓﻪ ﻓﻴﻨﺎ ﻷﻧﻪ ﻭﺣﺪﻩ ﺩﻳﺎﻥ ﺍﳋﻔﺎﻳﺎ‪.‬‬
‫ﺣﺴﺒﻤﺎ ﺍﺯﺩﺍﺩﺕ ﻓﻴﻨﺎ ﺣﺮﻛﺔ ﺫﻛﺮ ﺍﷲ ﺳﺮﻳﻌﹰﺎ ﻳﺄﰐ ﺇﻟﻴﻨﺎ ﺧﻮﻓـﻪ‬
‫ﺣﱴ ﺇﺫﺍ ﲢﺮﻙ ﻓﻜﺮ ﺍﳋﻄﻴﺔ ﻓﺈﻥ ﺫﻛﺮ ﺍﷲ ﳝﻘﺘﻪ‪ .‬ﻓﺎﻟﻨﻔﺲ ﺍﻟﱵ ﺗﻀﺒﻂ‬
‫‪‬ﺬﺍ ﺍﻟﻠﺠﺎﻡ ﺇﳕﺎ ﺗﻠﺘﺠﻢ ﺑﺎﻟﺼﻤﺖ ﻣﻦ ﺣﺮﻛﺎﺕ ﺍﻷﻓﻜﺎﺭ ﺍﻟـﺴﻤﺠﺔ‬
‫ﻭﺇﻥ ﻋﺮﺽ ﳍﺎ ﺃﻥ ﲣﻄﻒ ﺑﻐﺘﺔ ﻳﻘﻤﻌﻬﺎ ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﻭﻳﺮﺩﻫﺎ ﻟﺘﻨﻈـﺮ‬
‫ﰲ ﺫﺍ‪‬ﺎ‪.‬‬
‫ﻭﻗﺖ‪ .‬ﻓﺨﻒ ﺍﷲ ﺑﻈﻮﺍﻫﺮﻙ ﻭﺧﻔﺎﻳﺎﻙ ﺇﺫ ﻫﻮ ﺍﻟـﺪﻳﺎﻥ ﻷﻓﻌﺎﻟـﻚ‬
‫‪YYYYYYY‬‬
‫ﺍﳋﻔﻴﺔ ﻭﺍﻟﻈﺎﻫﺮﺓ‪ .‬ﻟﺘﺠﻌﻞ ﻧﻔﺴﻚ ﲣﺠﻞ ﻣﻨﻪ ﻓﻼ ﲣﻄﺊ ﻭﺇﺫﺍ ﻛﻨﺖ‬
‫}‪{٤٩‬‬
‫ﺃﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻈﺎﻫﺮﺓ ﻟﻴﺴﺖ ﻛﻔﺆﹰﺍ ﺃﻥ ﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ ﺧﺎﺋﻒ ﻣﻦ‬
‫ﺍﷲ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﺤﻘﻴﻖ‪ .‬ﻭﺃﻣﺎ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﳌﻔﺮﺯ ﻓﺎﺧﺘﱪ ﺫﺍﺗﻚ ﻭﻣﻨﻚ‬
‫ﺗﻜﻮﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻴﻚ ﺇﻥ ﻛﺎﻧﺖ ﺗﻈﻬﺮ ﻓﻴﻚ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﱵ ﻗﻴﻠﺖ‬
‫ﺳﺎﺑﻘﹰﺎ ﻋﻨﺪ ﺫﻛﺮ ﺍﷲ ﺣﻴﻨﺌﺬ ﺗﻌﻠﻢ ﺃﻧﻪ ﻳﺴﻜﻦ ﻓﻴـﻚ ﺧـﻮﻑ ﺍﷲ‬
‫ﺑﺎﳊﻘﻴﻘﺔ‪ .‬ﳐﺎﻓﺔ ﺍﷲ ﺗﻔﻌﻞ ﺑﺪﺀ ﺍﻟﱪ ﻣﻦ ﺍﻟﺪﺍﺧﻞ ﻭﺗﻈﻬﺮ ﺃﻋﻤﺎﻟـﻪ ﰲ‬
‫ﺍﳋﺎﺭﺝ‪.‬‬
‫ﺟﻴﺪﺓ ﻫﻲ ﺍﻟﻀﻴﻘﺎﺕ ﺍﳌﻨﻈﻮﺭﺓ ﻷ‪‬ﺎ ﲣﻀﻊ ﺍﻷﻋﻀﺎﺀ ﻟﺘﻜـﻮﻥ‬
‫ﻣﻄﻴﻌﺔ ﻟﻸﻓﻜﺎﺭ ﻭﺗﻘﻤﻊ ﻧﻔﺎﻕ ﺍﳉﺴﺪ ﻟﻴﺨـﻀﻊ ﻹﺭﺍﺩﺓ ﺍﻟـﻨﻔﺲ‪.‬‬
‫ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﻘﻮﺩ ﺍﻟﻌﻘﻞ ﺇﱃ ﺍﻟﻨﻘﺎﺀ ﻭﻻ ﲡﻌﻞ ﺍﻟﻨﻔﺲ ﺧﺎﺋﻔﺔ ﻣـﻦ ﺍﷲ‬
‫ﺇﻥ ﱂ ﺗﻜﻦ ﺍﻟﻨﻔﺲ ﻻ ﺗﺘﻌﻠﻢ ﺃﻥ ﲣﺎﻑ ﺍﷲ ﺧﻔﻴﺔ‪ .‬ﺍﻟﻌﻤﻞ ﺍﳋﻔﻲ ﻫﻮ‬
‫ﻟﻠﻨﻔﺲ ﺃﻣﺎ ﺍﻟﻌﻤﻞ ﺍﻟﻈﺎﻫﺮ ﻓﻬﻮ ﻟﻠﺠﺴﺪ‪ .‬ﻭﻋﻤﻞ ﺍﳉـﺴﺪ ﻻ ﻳـﱪﺭ‬
‫ﺑﺪﻭﻥ ﻋﻤﻞ ﺍﻟﻨﻔﺲ‪ .‬ﺃﻣﺎ ﻋﻤﻞ ﺍﻟﻨﻔﺲ ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳـﱪﺭ ﺩﻭﻥ‬
‫ﻋﻤﻞ ﺍﳉﺴﺪ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﺒﻄﺎﻟﺔ ﻟﻴﺴﺖ ﻣﻦ ﺍﻹﳘـﺎﻝ ﻛﻤﺤـﺐ‬
‫ﺍﻟﺮﺍﺣﺔ ﻭﻟﻜﻦ ﻣﻦ ﺿﻌﻔﻪ‪.‬‬
‫ﻧﻈﺮ ﺍﻟﺒﺸﺮ ﻻ ﳛﻔﻆ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳋﻄﻴﺔ ﻇﺎﻫﺮﹰﺍ ﺃﻭ ﺧﻔﻴـﹰﺎ‪.‬‬
‫ﻭﻟﻜﻦ ﻧﻈﺮﺓ ﺧﻮﻑ ﺍﷲ ﲤﻨﻊ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻛﻠﻴﻬﻤﺎ ﻣﻦ ﺍﳋﻄﻴﺔ‪.‬‬
‫ﺩﻳﺎﻥ ﺃﻋﻤﺎﻟﻚ ﻫﻮ ﳐﺘﱪ ﺟﻬﺎﺩﻙ ﻓﺎﺟﻌﻞ ﳐﺎﻓﺘﻪ ﻗﺪﺍﻡ ﻭﺟﻬﻚ ﻛـﻞ‬
‫}‪{٤٨‬‬
‫ﺑﻌﺪﻡ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﻀﻼﻟﺔ‪ .‬ﻟﺬﻟﻚ ﻳﻠﻴﻖ ﺑﻨﺎ ﺃﻥ ﻧـﻀﻊ ﳐﺎﻓـﺔ ﺍﷲ ﰲ‬ ‫‪@ @ÝöbšÐÛa@Ý×@Åа@a@Òì‬‬
‫ﻼ ﻭ‪‬ﺎﺭﹰﺍ‪ .‬ﻓﺈﻥ ﺍﺷﺘﻌﻠﺖ ﻓﻴﻨﺎ ﻧﺎﺭ ﺍﻟﺸﻬﻮﺓ ﻧـﻀﻊ‬
‫ﻧﻔﻮﺳﻨﺎ ﻭ‪‬ﺬ ‪‬ﺎ ﻟﻴ ﹰ‬ ‫ﻟﻴﺲ ﺷﻲﺀ ﻣﻦ ﺍﻟﺼﻼﺡ ﺇﻻ ﻭﻳ‪‬ﺤﻔﻆ ﲞﻮﻑ ﺍﷲ‪ .‬ﻓﺒﻪ ﻳـﺪﻭﻡ‬
‫ﻗﺒﺎﻟﺘﻬﺎ ﻧﺎﺭ ﺍﳉﺤﻴﻢ‪ ،‬ﻭﺇﻥ ﺧﻄﻔﻨﺎ ﺷ ‪‬ﺮﻩ ﺍﻟﺒﻄﻦ ﻧﺬﻛﺮ ﺫﻟﻚ ﺍﻟـﺪﻭﺩ‬ ‫ﻓﻴﻨﺎ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺼﻮﻡ ﻭﺍﻟﺼﻼﺓ ﻭﺑﻘﻴﺔ ﺍﻟﻔﻀﺎﺋﻞ‪ .‬ﻭﻫـﻮ ﻳﻬـﺪﺉ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻨﺎﻡ‪ .‬ﻭﺇﻥ ﺟﺬﺑﻨﺎ ﺣﺴﻦ ﺍﻟﻮﺟﻮﻩ ﻧﺬﻛﺮ ﺍﻟﻈﻠﻤﺔ ﺍﳋﺎﺭﺟﻴﺔ‪،‬‬ ‫ﺍﳊﺮﻛﺎﺕ ﺍﻟﺴﻤﺠﺔ ﺍﻟﱵ ﺑﺎﻟﻨﻔﺲ ﻭﻳﻄﻔﺊ ﺍﻟـﺸﻬﻮﺓ ﺍﳌـﻀﻄﺮﻣﺔ ﰲ‬
‫ﻭﺇﻥ ﺣﺎﺭﺑﺘﻨﺎ ﳏﺒﺔ ﺍﳌﺎﻝ ﻧﺬﻛﺮ ﺧﺴﺎﺭﺓ ﺫﻭﺍﺗﻨﺎ‪ ،‬ﻭﺇﻥ ﺟﺬﺑﺘﻨﺎ ﺍﻷﺭﺑﺎﺡ‬ ‫ﺍﳉﺴﺪ ﻭﻳﻨﻘﻲ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻘﺬﺭﺓ ﻭﳝﻨﻊ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺴﲑ ﰲ ﻃﺮﻳـﻖ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﳔﺎﻑ ﻟﺌﻼ ﳔﺴﺮ ﺍﳌﻠﻜﻮﺕ ﺍﻷﺑﺪﻱ‪ ،‬ﻭﺇﻥ ﻗﺎﻡ ﻋﻠﻴﻨﺎ ﺍﻟﻐﻀﺐ‬ ‫ﺍﻟﺸﺮﻭﺭ ﻭﻳﻨﲑ ﻟﻪ ﺍﻟﻄﺮﻳﻖ ﻟﻴﺴﲑ ﰲ ﻃﺮﻳﻖ ﺍﻟﺼﻼﺡ ﻭﳛﺮﺿﻪ ﻋﻠـﻰ‬
‫ﺍﳊﺎﺩ ﺑﺴﻼﺣﻪ ﻧﻔﻜﺮ ﰲ ‪‬ﺪﻳﺪ ﺍﷲ ﻟﻠﻐﻀﻮﺑﲔ‪ ،‬ﻭﺇﻥ ﺳﺠﺴﻨﺎ ﺍ‪‬ـﺪ‬ ‫ﲨﻴﻊ ﺍﻟﻔﻀﺎﺋﻞ ﻭﻫﻮ ﺃﻳﻀﹰﺎ ﳛﻔﻆ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻳﻮﻫﺒﻬﺎ‪.‬‬
‫ﺍﻟﺒﺎﻃﻞ ﳓﻀﺮ ﺇﱃ ﺧﻮﺍﻃﺮﻧﺎ ﺍﻻﺣﺘﻘﺎﺭ ﻭﺍﻻﺯﺩﺭﺍﺀ ﺍﳌﺰﻣﻌﺎﻥ ﺃﻥ ﻳﻜﻮﻧﺎ‬
‫ﺧﻮﻑ ﺍﷲ ﻳﻮﻟﺪ ﻣﻦ ﺍﻹﳝﺎﻥ ﻭﻳﻜﻮﻥ ﺑﻌﺪ ﺫﻟﻚ ﺣﺎﻓﻈﹰﺎ ﻟـﻪ‪.‬‬
‫ﺃﻣﺎﻡ ﺍﻟﺪﻳﺎﻥ ﻭﻫﻜﺬﺍ ﻧﺒﻄﻞ ﺍﳋﻮﻑ ﺑﺎﳋﻮﻑ ﻭﻧﻘﻬﺮ ﺍﳌﻮﺕ ﺑﺎﳌﻮﺕ‪.‬‬
‫ﻷﻥ ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﺎﷲ ﳛﻞ ﻓﻴﻪ ﺧﻮﻑ ﺍﷲ ﻭﻳﻜﻮﻥ ﻣﺘﻴﻘﻈﹰﺎ ﻭﺣﺎﻓﻈﹰﺎ‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻳﻀﹰﺎ ﻟﻜﻞ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﳛﻔﻆ ﺣﻴﺎﺗﻪ ﺑـﺎﺣﺘﺮﺍﺱ ﻣـﻦ‬ ‫ﳉﻤﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺇﺫﺍ ﱂ ﻳﻮﺟﺪ ﺍﳊﺐ ﻓﺎﳋﻮﻑ ﳛﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ‪ .‬ﻭﻛﻞ‬
‫ﺍﳋﻄﺎﻳﺎ ﺃﻥ ﻳﻘﺘﲏ ﺫﻛﺮ ﺍﳌﻮﺕ ﰲ ﻛﻞ ﻭﻗﺖ ﻷﻥ ﺍﻟﺬﻱ ﻳﻔﻜـﺮ ﰲ‬ ‫ﻭﺻﻴﺔ ﲢﻔﻆ ﺑﺜﻼﺛﺔ ﻃﺮﻕ‪ .‬ﺇﻣﺎ ﻋﻦ ﺧﻮﻑ ﺃﻭ ﻷﺟﻞ ﻣﻜﺎﻓﺄﺓ ﺃﻭ ﻋﻦ‬
‫ﺳﺎﻋﺔ ﻣﻮﺗﻪ ﻻ ﻳﺴﻬﻞ ﻟﻺﰒ ﺃﻥ ﻳﺜﺒﺖ ﻋﻠﻴﻪ‪ .‬ﻭﻻ ﳚﺴﺮ ﻣﻦ ﺍﻟﺪﻧﻮ‬ ‫ﺣﺐ‪ .‬ﻓﺎﻷﻭﻝ ﺍﳋﻮﻑ ﻭﺍﻟﺜﺎﱐ ﺍﻟﻮﻋﺪ ﺑﺎﻟﻌﻄﺎﻳﺎ ﻭﺍﻟﺜﺎﻟـﺚ ﺍﳊـﺐ‬
‫ﻟﻌﻤﻞ ﺍﳋﻄﻴﺔ ﺇﺫ ﺃﻥ ﺫﻛﺮ ﺍﳌﻮﺕ ﳐﻔﻒ ﳉﻤﻴﻊ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺮﺩﻳﺌـﺔ‬ ‫ﺍﳊﻘﻴﻘﻲ‪ .‬ﺍﻷﻭﻝ‪ ،‬ﺃﻋﲏ ﺍﳋﻮﻑ‪ ،‬ﻫﻮ ﻟﻠﻌﺒﻴﺪ ﻭﺍﻟﺜﺎﱐ ﻟﻸﺟﺮﺍﺀ ﻭﺍﻟﺜﺎﻟﺚ‬
‫ﺍ‪‬ﺘﻤﻌﺔ ﻋﻠﻰ ﺍﻟﻨﻔﺲ‪ .‬ﻟﻴﻜﻦ ﻗﺮﺏ ﺍﳌﻮﺕ ﻣﻌﻠﻤﹰﺎ ﻟﻨﺎ ﻗﺒـﻞ ﻣـﻮﺕ‬ ‫ﻟﻠﺮﻭﺣﺎﻧﻴﲔ ﺍﻟﺼﺪﻳﻘﲔ‪.‬‬
‫ﺟﻬﻨﻢ ﻟﻜﻲ ﳓﻔﻆ ﺣﻴﺎﺗﻨﺎ ﺑﺎﺣﺘﺮﺍﺱ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﺣﻲ‪ .‬ﻭﻧـﺬﻛﺮ‬
‫ﻣﺒﺪﺃ ﻃﺮﻳﻖ ﺳﲑﺓ ﺍﳌﺴﻴﺢ ﻫﻮ ﺍﳋﻮﻑ ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻠﺘﺼﻖ ﺑﻪ ﻛﻞ‬
‫ﺧﻮﻑ ﺍﷲ ﻭﳔﺎﻑ ﻣﻦ ﺩﻳﻨﻮﻧﺘﻪ ﻭﳓﻔﻆ ﻭﺻﺎﻳﺎﻩ‪.‬‬
‫ﻣﻦ ﻳﺒﺪﺃ ‪‬ﺬﺍ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻨﺒﻐﻲ ﻟﻠﻄﻔﻞ ﺃﻥ ﻳﺴﲑ ﺑﻪ ﻷﻧﻪ ﻻ ﻳـﺴﺘﻄﻴﻊ‬
‫ﻓﺈﻟﻴﻚ ﻳﺎ ﻣﻦ ﺗﺮﻳﺪ ﺃﻥ ﺗﺴﲑ ﺑﺎﺳﺘﻘﺎﻣﺔ ﰲ ﻃﺮﻳﻖ ﺍﳌﺴﻴﺢ ﺃﺫﻛـﺮ‬ ‫ﺑﻌﺪ ﺃﻥ ﻳﺘﺬﻭﻕ ﺣﻼﻭﺓ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﻭﻻ ﺍﳊﺲ ﺑﻘﻮﺓ ﻭﺻﺎﻳﺎﻩ‪ .‬ﻫﺬﻩ‬
‫ﺍﳌﺒﺪﺃ ﻭﺍﻟﻮﺳﻂ ﻭﺍﻟﻜﻤﺎﻝ‪ .‬ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻫﻲ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺜﺎﻧﻴﺔ ﻫﻲ‬ ‫ﺍﳊﻼﻭﺓ ﺍﻟﱵ ﺇﻥ ﺗﺬﻭﻗﻬﺎ ﻓﺈ‪‬ﺎ ﲡﺬﺑﻪ ﳊﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﺒﻠﻎ‬
‫ﺍﻟﺒﺴﺎﻃﺔ ﺍﻟﱵ ﻫﻲ ﺣﺮﻛﺔ ﻧﻘﻴﺔ ﻃﺒﻴﻌﻴﺔ ﻣﻮﻟﻮﺩﺓ ﻣﻦ ﺍﻹﳝﺎﻥ‪ .‬ﻭﻫـﻲ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﳌﺬﺍﻗﺔ ﻫﺬﻩ ﺍﳊﻼﻭﺓ ﻓﺘﻠﻴﻖ ﻟﻪ ﺍﳌﺨﺎﻓﺔ ﻟﺘﺮﺑﻴﻪ ﻭﺗـﺬﻛﺮﻩ‬
‫}‪{٥١‬‬ ‫}‪{٥٠‬‬
‫ﻷﺟﻞ ﻫﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻄﺒﻴﻌﺘﻨﺎ ﺃﻥ ﲣﺎﻑ ﻣﻦ ﺍﷲ ﻛﻞ ﺣﲔ‪ .‬ﻭﺃﻣـﺎ‬
‫ﺃﻥ ﳓﺒﻪ ﻓﺬﻟﻚ ﻋﻄﻴﺔ ﻣﻨﻪ ﳚﻮﺩ ‪‬ﺎ ﻋﻠﻴﻨﺎ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﺤﻖ‬
‫ﺃﻥ ﳛﺐ ﺍﷲ ﺑﻞ ﺃﻥ ﺍﷲ ﻳﺘﻨﺎﺯﻝ ﺑﻨﻌﻤﺘﻪ ﻛﻲ ﻳ‪‬ﺤﺐ ﻣﻦ ﺍﻹﻧـﺴﺎﻥ‪.‬‬
‫ﻟﺬﻟﻚ ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺘﻮﻗﺢ ﺑﺈﺭﺍﺩﺗﻨﺎ ﺣﱴ ﻧﺮﺗﻔﻊ ﻟﺪﺭﺟﺔ ﺍﳊﺐ ﺑﻞ‬
‫ﻧﺜﺒﺖ ﻛﻞ ﺃﻳﺎﻣﻨﺎ ﺑﻌﺒﻮﺩﻳﺔ ﺍﳋﻮﻑ ﺣﱴ ﺇﺫﺍ ﺷﺎﺀ ﺑﻨﻌﻤﺘﻪ ﻓﻬﻮ ﻳﺮﻓﻌﻨـﺎ‬
‫ﻟﺪﺭﺟﺔ ﳏﺒﺘﻪ‪ .‬ﻭﳍﺬﺍ ﲢﺮﺹ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻋﻠﻰ ﺍﳊﺾ ﻋﻠﻰ ﺍﻗﺘﻨﺎﺀ‬
‫ﺍﳋﻮﻑ ﺃﻛﺜﺮ ﻣﻦ ﺍﳊﺐ ﻷﻥ ﺍﳋﻮﻑ ﻳﺘﺒﻌﻪ ﺍﻻﺣﺘﺮﺍﺱ ﺃﻣﺎ ﺍﳊـﺐ‬
‫ﻓﻴﻼﺯﻣﻪ ﺍﻟﺜﻘﺔ ﻭﺍﻻﺗﻜﺎﻝ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺇﻥ ﺍﳋﻮﻑ ﻫﻮ ﺳﺒﺐ ﺍﳊﺐ ﻓﺈﻥ‬
‫ﱂ ﻳﺰﺭﻉ ﺍﻹﻧﺴﺎﻥ ﺑﺎﳋﻮﻑ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﺼﺪ ﺑﺎﳊﺐ‪ .‬ﻭﻛﻤﺎ‬
‫ﺃﻥ ﻏﻼﺕ ﺍﻟﻔﻼﺣﲔ ﻣﻮﺿﻮﻋﺔ ﺑﻴﺪ ﺍﷲ ﻭﺃﻣﺎ ﺍﻟﻌﻤﻞ ﻭﺍﻟـﺰﺭﻉ ﻫـﻮ‬
‫ﺑﺎﺧﺘﻴﺎﺭﻫﻢ ﻛﺬﻟﻚ ﻋﻤﻞ ﻭﻓﻼﺣﺔ ﺍﳋﻮﻑ ﻣﻮﺿﻮﻉ ﺑﺈﺭﺍﺩﺗﻨﺎ ﺃﻣـﺎ‬
‫ﺍﻟﺒﻠﻮﻍ ﺇﱃ ﻣﻘﺪﺍﺭ ﺍﳊﺐ ﻭﲨﻊ ﺍﻟﻐﻼﺕ ﻫﻮ ﺑﺈﺭﺍﺩﺓ ﺍﷲ‪.‬‬
‫ﺇﱃ ﺃﻥ ﻇﻬﺮ ﺍﳌﺴﻴﺢ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺃﺗﻰ ﺑﺎﳊﺐ ﻟﻠﻌﺎﱂ ﻛﺎﻧـﺖ‬
‫ﺍﻟﻨﺎﺱ ﺗﺘﺪﺑﺮ ﺑﺎﳋﻮﻑ‪ .‬ﻫﻜﺬﺍ ﺇﱃ ﺃﻥ ﻳﻈﻬﺮ ﺍﳌـﺴﻴﺢ ﻟﻺﻧـﺴﺎﻥ ﰲ‬
‫ﻧﻔﺴﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺪﺑﺮ ﺑﺎﳋﻮﻑ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺭﺑﻨﺎ ﺑﻨﻌﻤﺘﻪ ﻗﺪ ﺩﻋﺎﻧـﺎ‬
‫ﺑﻨﲔ ﻟﻜﻦ ﺑﺎﺗﻀﺎﻉ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﳓﻦ ﺃﻥ ﻧﺜﺒﺖ ﰲ ﺧﻮﻑ ﺍﷲ‪ .‬ﻭﻛﻤـﺎ‬
‫ﻳﺄﺧﺬ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﻣﻞ ﺃﺟﺮﺗﻪ ﺑﻌﺪ ﺍﻟﻌﻤﻞ ﻫﻜﺬﺍ ﻳﺬﻳﻘﻨﺎ ﺭﺑﻨﺎ ﺣﻼﻭﺓ‬
‫ﺣﺒﻪ ﺑﻌﺪ ﺍﻟﻌﻤﻞ ﺑﺎﳋﻮﻑ ﻭﻣﻦ ﻫﺬﺍ ﺍﳌﺬﺍﻕ ﻳﻜﻮﻥ ﺍﻟﻔﺮﺡ ﻭﻋﻨﺪ ﺫﻟﻚ‬
‫ﻧﻘﻮﻡ ﺑﺜﻘﺔ ﺍﻟﺒﻨﲔ‪ .‬ﻭﺍﻟﻘﻴﺎﻡ ﰲ ﺍﳊﺐ ﺍﻟﺘﺎﻡ ﻫﻮ ﺍﻟﻨﻘـﺎﺀ ﻣـﻦ ﲨﻴـﻊ‬
‫ﺍﻟﺸﺮﻭﺭ ﻭﻛﻤﺎﻝ ﻛﻞ ﺻﻼﺡ ﺍﻟﺬﻱ ﻫﻮ ﺭﺑﻨﺎ ﻳـﺴﻮﻉ ﺍﳌـﺴﻴﺢ ﻻ‬
‫}‪{٥٣‬‬
‫ﺗﺮﺟﻊ ﲢﻔﻆ ﺍﻹﳝﺎﻥ ﻭﻣﻦ ﺍﻟﺒﺴﺎﻃﺔ ﻳﺘﻮﻟﺪ ﺧﻮﻑ ﺍﷲ ﺍﻟـﺬﻱ ﺑـﻪ‬
‫ﺃﺭﺿﻰ ﲨﻴﻊ ﺍﻷﺑﺮﺍﺭ ﺍﻟﻘﺪﻣﺎﺀ ﺍﷲ‪ .‬ﻭﺍﻟﺬﻱ ﰲ ﺭﺗﺒﺔ ﺍﻟﻌﺒﻴﺪ ﻳﻠﻴﻖ ﺑـﻪ‬
‫ﺍﳋﻮﻑ‪ .‬ﻓﻬﻨﺎﻙ ﻣﻦ ﳜﺎﻑ ﻟﺌﻼ ﻳ‪‬ﺠﻠﺪ ﻭﻫﺬﺍ ﺧﻮﻑ ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﻫﻨﺎﻙ‬
‫ﻣﻦ ﳜﺎﻑ ﻟﺌﻼ ﳜﺴﺮ ﻭﻫﺬﺍ ﺧﻮﻑ ﺍﻷﺟﲑ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﳜﺎﻑ ﻟﺌﻼ‬
‫ﻳﻐﻴﻆ ﻭﻫﺬﺍ ﺧﻮﻑ ﺍﻟﺼﺪﻳﻘﲔ‪ .‬ﻳﻨﺒﻐﻲ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺫﺍﺗﻪ‬
‫ﻭﻳﺘﺄﻣﻞ ﻓﻴﻤﻦ ﻛﺎﻧﻮﺍ ﻗﺒﻠﻪ ﺑﺄﻱ ﲢﻔﻆ ﻭﺍﺣﺘﺮﺍﺱ ﻛـﺎﻧﻮﺍ ﻳـﺪﺑﺮﻭﻥ‬
‫ﺣﻴﺎ‪‬ﻢ‪.‬‬
‫ﺇﻧﻨﺎ ﳔﺎﻑ ﺍﷲ ﻣﻦ ﺃﺟﻞ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﻣﻦ ﺃﺟﻞ ﺍﳋﻄﻴـﺔ ﺍﻟـﱵ‬
‫ﻓﻌﻠﻨﺎﻫﺎ ﻭﺇﻣﺎ ﻟﺌﻼ ﳔﻄﺊ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺧﻄﺎﻳﺎﻩ ﳜـﺎﻑ ﻣـﻦ‬
‫ﺍﻻﻧﺘﻘﺎﻡ ﻷﺟﻞ ﺫﻧﻮﺑﻪ ﻭﺍﻟﺬﻱ ﻫﻮ ﻃﺎﻫﺮ ﻭﻟﻴﺲ ﻟﻪ ﺧﻄﺎﻳﺎ ﻳﻔﺘﻜﺮ ﻓﻴﻬﺎ‬
‫ﻭﳛﺰﻥ ﻋﻠﻴﻬﺎ ﻓﺈﻧﻪ ﳜﺎﻑ ﻟﺌﻼ ﻳ‪‬ﻐﻀﺐ ﺍﷲ ﲟﺎ ﺳﻴﺄﰐ‪ .‬ﻟﻨﺘﺄﻣـﻞ ﺍﷲ‬
‫ﻛﻴﻒ ﻫﻮ ﺻﺎﱀ ﻭﺷﻔﻮﻕ ﻭﻛﺜﲑ ﺍﻟﻨﻌﻢ ﻓﺈﻧﻪ ﺗﻀﺎﻳﻖ ﻷﺟﻞ ﺭﺍﺣﺘﻨـﺎ‬
‫ﻭﻫﻮ ﻃﺎﻟﺐ ﻭﺟﻮﺩﻧﺎ ﻭﻣﺴﺘﺮﻳﺢ ﺑﺮﺍﺣﺘﻨﺎ ﺃﻛﺜﺮ ﻣﻨﺎ‪ .‬ﻳـﺴﺄﻟﻨﺎ ﻋﻠـﻰ‬
‫ﺍﻟﺪﻭﺍﻡ ﺃﻥ ﻧﺄﺧﺬ ﻣﻦ ﻏﻨﺎﻩ ﻭﻷﻧﻪ ﻟﻴﺲ ﳌﺴﻜﻨﺘﻨﺎ ﻛﻔﺎﻳﺔ ﻟﻠﺼﻌﻮﺩ ﺇﱃ‬
‫ﻏﻨﺎﻩ ﺃﺣﺪﺭ ﻏﻨﺎﻩ ﺇﱃ ﻓﻘﺮﻧﺎ ﻭﳌﺎ ﺭﺃﻯ ﺃﻧﻨﺎ ﻻ ﻧﺮﻳﺪ ﺃﻥ ﻧﺴﺘﻐﲎ ﲤﺴﻜﻦ‬
‫ﻫﻮ ﻟﻴﻐﻨﻴﻨﺎ‪ .‬ﻓﺎﲰﻪ ﳏﺒﻮﺏ ﻟﻠﺬﻱ ﺫﺍﻕ ﺣﻼﻭﺓ ﺍﻟﺮﻭﺡ ﻭﻟﻠﻨﻔﺲ ﺍﻟﱵ‬
‫ﺃﺣﺴﺖ ﺑﻪ‪ .‬ﻧﻌﻤﺘﻪ ﻛﺜﲑﺓ ﻭﺣﺒﻪ ﻭﻓﲑ ﻭﻧﻘﻤﺘﻪ ﻗﻠﻴﻠﺔ ﻭﺇﻧﻌﺎﻣﻪ ﻏﺰﻳﺮ‬
‫ﻭﻟﻴﺲ ﻟﻪ ﺧﺴﺎﺭﺓ ﺳﻮﻯ ﻫﻼﻛﻨﺎ ﻓﻘﻂ ﻭﻻ ﳛﺰﻥ ﻋﻠﻰ ﺷـﻲﺀ ﺇﻻ‬
‫ﻷﺟﻠﻨﺎ‪ .‬ﻟﺒﺲ ﺁﻻﻣﻨﺎ ﻛﻲ ﻳﻌﺮﻳﻨﺎ ﻣﻦ ﺍﻵﻻﻡ‪ .‬ﻭﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻘﺘﲏ ﺷﻴﺌﹰﺎ‬
‫ﺩﻭﻧﻨﺎ ﺍﻟﺬﻱ ﳛﺴﺐ ﻓﺮﺣﻨﺎ ﻓﺮﺣﹰﺎ ﻟﻪ ﻭﺃﺣﺰﺍﻧﻨﺎ ﻛﺬﻟﻚ‪.‬‬
‫}‪{٥٢‬‬
 ‫ﻳﻌﻄﻲ ﻏﲎ ﺍﳊﺐ ﺇﻻ ﺇﻥ ﻋﺮﻑ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺴﺘﺤﻘﻪ ﻷﻥ ﺍﳊـﺐ‬
‫‪@ @ÉiaŠÛa@Šàî½a‬‬ ‫ﻳﻠﺪ ﺍﻟﺜﻘﺔ ﻭﺍﻻﺗﻜﺎﻝ ﺍﻟﺬﻱ ﻳﺘﺒﻌﻪ ﺍﻟﺘﻬﺎﻭﻥ ﻭﺍﻹﳘﺎﻝ‪ .‬ﻓﻜﻞ ﻓـﻀﻴﻠﺔ‬
‫ﺍﻟﺘﺠﺮﺩ‬ ‫ﻻﺑﺪ ﻟﻮﺟﻮﺩ ﺗﺮﻋﺔ ﺑﻘﺮ‪‬ﺎ ﺗﻨﺴﺎﺏ ﻣﻨﻬﺎ ﻓﺘﻨﻘﺺ ﺇﻻ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ‬
‫ﻓﻠﻴﺲ ﻓﻴﻪ ‪‬ﺎﻭﻥ ﺑﻞ ﻫﻮ ﳑﻠﻮﺀ ﻳﻘﻈﺔ ﻭﺍﺣﺘﺮﺍﺱ ﻭﺳﻬﺮ ﺩﺍﺋﻢ ﲢﻔـﻆ‬
‫ﻻﺑﺪ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﲑ ﺑﺘﺮﺗﻴﺐ ﰲ ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ‬ ‫ﺍﻟﻔﻀﺎﺋﻞ ﻣﻦ ﺍﻟﺴﺎﻟﺐ‪ .‬ﻷﻥ ﺧﻮﻑ ﺍﷲ ﺇﳕﺎ ﻳﻨﺒﻬﻨﺎ ﺩﺍﺋﻤﹰﺎ ﻟﻴﺲ ﻋﻠﻰ‬
‫ﺃﻥ ﻳﺒﺪﺃ ﺑﻄﻘﺲ ﻳﻠﻴﻖ ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻭﻟﻴﺲ ﻛﻤﺎ ﻳﺒﺪﻭ ﻟﻪ ﻣﺜﻠﻤﺎ ﺃﻋﻠﻤﻨﺎ‬ ‫ﺃﻣﺮ ﻭﺍﺣﺪ ﺑﻞ ﻋﻤﻞ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ‪.‬‬
‫ﺳﻴﺪﻧﺎ ﺑﻜﻼﻣﻪ ﻭﺃﻋﻤﺎﻟﻪ‪ .‬ﺇﺫ ﺃﻧﻪ ﺑﻌﺪ ﺃﻥ ﺃﻛﻤﻞ ﻛﻞ ﺑـﺮ ﺍﻟﻌـﺪﻝ‬ ‫ﻗﺎﻝ ﺍﻟﻨﱯ ﺭﺃﺱ ﺍﳊﻜﻤﺔ ﳐﺎﻓﺔ ﺍﷲ ﻷﻥ ﻛﻤﺎﻝ ﻃﺮﻳﻖ ﺍﻷﻋﻤـﺎﻝ‬
‫ﻭﺣﻔﻆ ﺍﻟﺴﻨﻦ ﻭﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﺑﺎﻟﻌﺎﱂ ﺗﺮﻙ ﺍﻟﻌﺎﱂ ﻟﻴﻌﻠﻢ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻷﻧﻪ‬ ‫ﺍﳉﻴﺪﺓ ﻫﻮ ﺍﳊﺐ ﺍﻟﺮﻭﺣﺎﱐ‪ .‬ﻓﺈﺫﺍ ﺿﺒﻄﺖ ﺍﳋـﻮﻑ ﰲ ﻧﻔـﺴﻚ‬
‫ﺑﺎﳊﻘﻴﻘﺔ ﻻ ﳝﻜﻦ ﻟﻠﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﺍﻟﱪ ﰲ ﺍﻟﻌﺎﱂ ﺃﻥ ﻳﻜﻤﻠـﻮﺍ‪ .‬ﻷﻥ‬ ‫ﻓﻠﺴﺖ ﲣﺎﻑ ﻣﻦ ﺷﻲﺀ‪ .‬ﺇﺫ ﺃﻥ ﳐﺎﻓﺔ ﺍﷲ ﻻ ﲡﻌﻞ ﺷﻴﺌﹰﺎ ﻣﻦ ﺧﻮﻑ‬
‫ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﻘﻮﻡ ﺑﺎﻟﻌﻤﻠﲔ ﺃﻭ ﻳﺼﻞ ﺇﱃ ﻛﻤﺎﻝ ﺍﻟﻔﻀﻴﻠﺘﲔ‬ ‫ﺍﻟﻌﺎﱂ ﻳﻐﺶ ﺍﻟﺬﻱ ﻳﻘﺘﻨﻴﻬﺎ ﻷﻥ ﺍﳋﺎﺋﻒ ﻣﻦ ﺍﻟﻌﺎﱂ ﻻ ﳜﺎﻑ ﺍﷲ‪ .‬ﻣﺎ‬
‫ﻭﻫﻮ ﰲ ﺍﻟﻌﺎﱂ ﻟﺬﻟﻚ ﺃﻓﺮﺯﺕ ﻭﺻﺎﻳﺎ ﺧﺎﺻﺔ ﻟﻠﺬﻳﻦ ﰲ ﺍﻟﻌﺎﱂ ﻟﻴﻘﺘﻨﻮﺍ‬
‫ﺩﺍﻡ ﺍﻟﻔﻜﺮ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺧﻮﻑ ﺍﷲ ﻓﻜﻞ ﺧﻮﻑ ﻳﻼﻗﻴﻚ ﻳﺮﻋﺒﻚ‪ .‬ﻓﺈﺫﺍ‬
‫‪‬ﺎ ﺃﻧﻔﺴﻬﻢ ﻭﻋﻴﻨﺖ ﻃﺮﻕ ﺃﺧﺮﻯ ﻟﻠﻜﻤﺎﻝ‪.‬‬ ‫ﻛﺎﻥ ﺧﻮﻑ ﺍﷲ ﺳﺎﻛﻨﹰﺎ ﰲ ﺍﻟﻨﻔﺲ ﻭﺿﺎﺑﻄﹰﺎ ﲨﻴﻊ ﺃﻓﻜﺎﺭﻫﺎ ﻓﻠـﻴﺲ‬
‫ﺇﻥ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﻳﺮﻳﺪ ﻟﻠﺠﻤﻴﻊ ﺃﻥ ﻳﻨﻬﺠﻮﺍ ﻃﺮﻳـﻖ ﺍﳌﻼﺋﻜـﺔ‬ ‫ﻫﻨﺎﻙ ﳎﺎﻝ ﳋﻮﻑ ﺁﺧﺮ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺍﻟﺴﻼﻃﲔ ﺃﻭ ﻏﲑﻫﻢ‪ .‬ﻷﻥ‬
‫ﻭﻟﻜﻦ ﺇﺫ ﻟﻴﺲ ﺍﳉﻤﻴﻊ ﳍﻢ ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺫﻟﻚ ﻭﺿﻊ ﻟﻪ ﺍ‪‬ﺪ ﻭﺻﺎﻳﺎ‬ ‫ﻛﻞ ﺧﻮﻑ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﺧﻞ ﺍﻟﻨﻔﺲ ﻟﻴﺴﻜﻦ ﻓﻴﻬﺎ ﺇﺫﺍ ﻧﻈﺮ ﺧـﻮﻑ‬
‫ﻋﺎﺩﻟﺔ ﻟﻴﺤﻴﺎ ‪‬ﺎ ﺃﻫﻞ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ﺍﷲ ﻣﺎﻟﺌﻬﺎ ﻓﺈﻧﻪ ﻳﻬﺮﺏ ﺇﺫ ﺃﻥ ﺍﻟﻨﻔﺲ ﳎﺘﻤﻌﺔ ﻛﻠﻬﺎ ‪‬ـﺬﻩ ﺍﳌﺨﺎﻓـﺔ‬
‫‪@ @ÕíŠİÛa@c†jß@…ŠvnÛa‬‬ ‫ﺍﻟﻘﺪﺳﻴﺔ‪ .‬ﻓﻠﻨﺤﺮﺹ ﺃﻥ ﻧﻘﺘﲏ ﻫﺬﺍ ﺍﳋﻮﻑ ﻭﳓﺘﻘﺮ ﻛﻞ ﺷﻲﺀ ﻏـﲑ‬
‫ﻣﻬﺘﻤﲔ ﺑﺄﻱ ﺃﻣﺮ ﻳﻌﻄﻠﻨﺎ ﻋﻦ ﺫﻛﺮ ﺍﷲ ﺍﻟﺬﻱ ﻟﻪ ﺍ‪‬ـﺪ ﺇﱃ ﺍﻷﺑـﺪ‬
‫ﻣﺒﺪﺃ ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ ﻫﻮ ﺍﻧﺘﻬﺎﺀ ﻃﺮﻳﻖ ﺍﻟﻌﺪﻝ ﻭﻫـﻮ ﺍﻟﺘﺠـﺮﺩ‬
‫ﺁﻣﲔ‪.‬‬
‫ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﲨﻴﻊ ﺍﳌﻘﺘﻨﻴﺎﺕ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳـﺴﲑ ﰲ‬
‫ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ ﻣﺎﺩﺍﻡ ﳝﻠﻚ ﺷﻴﺌﹰﺎ ﺟﺴﺪﺍﻧﻴﹰﺎ ﻷﻧﻪ ﺣـﺴﺐ ﻣﻘـﺪﺍﺭ‬
‫}‪{٥٥‬‬ ‫}‪{٥٤‬‬
‫ﺧﺪﻣﺘﻪ ﺇﺫ ﺃﻧﻪ ﻻ ﻳﺸﺎﺀ ﺃﻥ ﻳﻘﺒﻞ ﺧﺪﻣﺔ ﺇﻧﺴﺎﻥ ﻧﺎﻃﻖ ﻛﻤﺜﻞ ﻣﻦ ﺇﻧﺎﺀ‬
‫ﺃﺻﻢ‪.‬‬
‫ﺇﻥ ﺭﺑﻨﺎ ﺗﻨﺎﺯﻝ ﻭﻋﻠﻢ ﺍﳉﻤﻴﻊ ﲟﺎ ﻳﻠﻴﻖ ﻭﺃﻓﺮﺯﻫﻢ ﻭﻭﺿﻊ ﻟﻜـﻞ‬
‫ﺗﺪﺑﲑﻩ‪ .‬ﻓﺄﻋﻄﻰ ﻣﺮﺛﺎ ﻭﻣﺮﱘ ﺧﺪﻣﺔ ﻣﻨﺎﺳﺒﺔ ﻟﻜـﻞ ﻣﻨـﻬﻤﺎ ﺇﺫ ﺃﻥ‬
‫ﺍﻻﺛﻨﺘﺎﻥ ﺧﺪﻣﺘﺎﻩ‪ .‬ﺍﻟﻮﺍﺣﺪﺓ ﺟﺴﺪﺍﻧﻴﹰﺎ ﻭﺍﻷﺧﺮﻯ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻭﱂ ﻳﺮﺫﻝ‬
‫ﺧﺪﻣﺔ ﺇﺣﺪﺍﳘﺎ‪ .‬ﺇﺫ ﲟﻘﺪﺍﺭ ﻗﻮﺓ ﻭﻣﻌﺮﻓﺔ ﻛﻠﻴﻬﻤﺎ ﺧـﺪﻣﺘﺎ ﻭﻟﻜﻨـﻪ‬
‫ﺃﻋﻄﻰ ﺍﻟﺘﻄﻮﻳﺐ ﻟﻌﻤﻞ ﻣﺮﱘ ﻷﻧﻪ ﻳﺴﺮ ﻟﻪ ﺍ‪‬ﺪ ﺑﺄﻥ ﺗﺮﺗﻔـﻊ ﻣـﻦ‬
‫ﺍﻟﺼﻐﺎﺭ ﺇﱃ ﺍﻟﻜﺒﺎﺭ ﻭﻣـﻦ ﺍﻷﻋﻤـﺎﻝ ﺍﳉـﺴﺪﺍﻧﻴﺔ ﺇﱃ ﺍﻷﻋﻤـﺎﻝ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ .‬ﻓﻤﻦ ﺃﺟﻞ ﻫﺬﺍ ﺟﺎﺀ ﺳﻴﺪﻧﺎ ﺇﱃ ﺍﻟﻌﺎﱂ ﻟﻴـﺴﻠﻢ ﻟﻠﺒـﺸﺮ‬
‫ﻋﻤﻞ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ‪.‬‬
‫ﺇﻥ ﺍﻟﺮﺳﻞ ﻫﻢ ﺃﻭﻝ ﺗﻼﻣﺬﺓ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﻭﺭﺃﺳﻬﻢ ﻭﻗـﺪ ﻛﺘـﺐ‬
‫ﻋﻨﻬﻢ ﺃﻧﻪ ﺣﻴﻨﻤﺎ ﺩ‪‬ﻋﻮﺍ ﺗﺮﻛﻮﺍ ﻛﻞ ﺷﻲﺀ ﻭﺗﺒﻌﻮﺍ ﺳﻴﺪﻫﻢ ﻭﻣﻌﻠﻤﻬﻢ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺟﻌﻞ ﻫﺬﺍ ﺍﳋﺮﻭﺝ ﺳ‪‬ﻨﺔ ﻟﻜﻞ ﺍﻟﻨﺎﺱ ﻭﻗﺎﻧﻮﻧﹰﺎ ﻣﺴﺘﻘﻴﻤﹰﺎ ﻟﻜﻞ‬
‫ﻣﻦ ﺃﺭﺍﺩ ﺍﳋﺮﻭﺝ ﻟﻴﺘﺒﻊ ﺍﷲ ﻭﻫﻜﺬﺍ ﳜﺮﺝ ﺍﻟﺘﻠﻤﻴﺬ ﻣﺘﺸﺒﻬﹰﺎ ﺑﺎﻟﺮﺳـﻞ‬
‫ﺭﺍﺫ ﹰﻻ ﻛﻞ ﺷﻲﺀ ﻣﺘﺠﺮﺩﹰﺍ ﲞﻔﺎﻳﺎﻩ ﻭﻇﻮﺍﻫﺮﻩ ﻟﻴﺒﺪﺃ ﺑﻄﺮﻳﻖ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﺇﻥ ﺍﻟﺮﺏ ﻳﺴﻮﻉ ﻳﺪﻋﻮﻙ ﻟﻠﺤﺮﻳﺔ ﻭﻫﺎ ﻫﻮ ﺫﺍ ﺍﻟﻌﺎﱂ ﳜـﺪﻋﻚ‬
‫ﻟﺘﻈﻞ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ .‬ﻭﻟﻴﺲ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻟﻌﺎﱂ ﺍﳋﺪﺍﻉ ﻭﻟﻜﻦ ﺷﻬﻮﺗﻚ‬
‫ﻫﻲ ﺍﻟﱵ ﻓﺴﺪﺕ‪ .‬ﺇﺫ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺍﺷﺘﻬﻰ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﻟﻌﺎﱂ ﻛﺎﻧﺖ‬
‫}‪{٥٧‬‬
‫ﺍﻻﻗﺘﻨﺎﺀ ﺗﻜﻮﻥ ﺭﺑﺎﻃﺎﺕ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﺗﺮﺑﻂ ﺟﻨﺎﺣﺎﺕ ﺍﻟﻌﻘﻞ ﻓﺘﻌﻄﻞ‬
‫ﻃﲑﺍ‪‬ﺎ ﺇﱃ ﻃﺮﻳﻖ ﺍﻟﺴﻤﺎﺀ‪.‬‬
‫ﻛﻞ ﺇﻧﺴﺎﻥ ﺇﳕﺎ ﻳﻬﺬ ﻓﻴﻤﺎ ﻟﻪ ﻟﺬﻟﻚ ﺍﻟﺬﻱ ﻳﻬﺘﻢ ﺑﺄﻱ ﺷـﻲﺀ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻬﺬ ﺑﺎﷲ ﻭﺇﻥ ﲢﺮﻙ ﻓﻴﻪ ﺫﻛﺮ ﺍﷲ ﺇﳕﺎ ﻳﻜﻮﻥ ﺫﻟـﻚ ﰲ‬
‫ﻭﻗﺖ ﺩﻭﻥ ﺁﺧﺮ ﻷﻧﻪ ﻻ ﳝﻜﻦ ﻟﺘﺬﻛﺎﺭﻳﻦ ﺃﻥ ﻳﺴﻜﻨﺎ ﺑﻨﻔﺲ ﻭﺍﺣﺪﺓ‬
‫ﻭﺇﻥ ﺳﻜﻨﺎ ﻓﻼﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﺯﺍﺋﻔﹰﺎ ﻭﺍﻵﺧﺮ ﺣﻘﻴﻘﻴـﹰﺎ‪ .‬ﻭﺇﻥ‬
‫ﻇﻦ ﺃﺣﺪ ﺃﻧﻪ ﻳﻬﺘﻢ ﺑﺎﷲ ﻭﻛﺎﻥ ﰲ ﺿﻤﲑﻩ ﻫﻢ ﺁﺧﺮ ﺳﻮﺍﻩ ﻓﻠﻴﻌﻠﻢ‬
‫ﻣﺜﻞ ﻫﺬﺍ ﺃﻧﻪ ﱂ ﻳﻬﺘﻢ ﺑﻜﻞ ﻗﻮﺓ ﻧﻔﺴﻪ ﺍﻟﱵ ﺗﻠﻴﻖ ﺑـﻪ ﺃﻥ ﻳﻌﻄﻴﻬـﺎ‬
‫ﺑﺎﻟﻜﻤﺎﻝ ﷲ‪.‬‬
‫ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﳒﺰﺉ ﺧﺪﻣﻨﺎ ﺑﲔ ﺍﻟﻌﺎﱂ ﻭﺍﷲ‪ .‬ﻓﻼ ‪‬ﺘﻢ ﻭﻗﺘـﹰﺎ‬
‫ﺑﺎﳌﺎﻝ ﻭﻭﻗﺘﹰﺎ ﺑﺎﷲ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻌﻤﻞ ﻭﺻﺎﻳﺎ ﺍﷲ ﺑﻜﻞ ﻗﻮﺗﻨـﺎ‬
‫ﻟﻜﻲ ﻧﻜﻮﻥ ﻫﻴﺎﻛﻞ ﻟﻪ ﻭﺣﺪﻩ ﺧﺎﻟﻴﲔ ﻣﻦ ﻛﻞ ﳘﻮﻡ ﺧﺎﺭﺟﺔ ﻋﻨﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﺘﺐ ﺍﲰﻪ ﰲ ﺃﻭﺭﺷﻠﻴﻢ ﺍﻟﺴﻤﺎﺋﻴﺔ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻟﻪ ﻣﺴﻜﻨﹰﺎ ﰲ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﻣﻘﺘﻨﻴﺎﺕ ﺍﻟﻌﺎﱂ ﻫﻲ ﺃﺭﺑﻄﺔ ﻟﻸﻋﻀﺎﺀ ﻭﻗﻴﻮﺩ ﻟـﺴﺎﺋﺮ ﺍﳊـﻮﺍﺱ‬
‫ﻳﺮﺗﺒﻂ ‪‬ﺎ ﺍﻹﻧﺴﺎﻥ ﺑﻈﺎﻫﺮﻩ ﻭﺩﺍﺧﻠﻪ‪ .‬ﻭﺍﷲ ﺩﺍﺋﻤﹰﺎ ﻳﻘﺒﻞ ﺧﺪﻣﺔ ﻛـﻞ‬
‫ﺇﻧﺴﺎﻥ ﺑﺈﺭﺍﺩﺓ ﺍﳋﺎﺩﻡ ﻭﻣﻌﺮﻓﺘﻪ‪ .‬ﻓﺈﺫﺍ ﺧﺪﻡ ﺇﻧﺴﺎﻥ ﺑﺪﻭﻥ ﺇﺭﺍﺩﺗـﻪ ﺃﻭ‬
‫ﺇﻓﺮﺍﺯﻩ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺸﺮﻉ ﺃﻭ ﺍﻟﻌﺎﺩﺓ ﻭﺑﻌﺪﻡ ﺗﺮﺗﻴﺐ ﻓﺈﻥ ﺭﺑﻨﺎ ﻻ ﻳﻘﺒﻞ‬
‫}‪{٥٦‬‬
‫ﺇﱃ ﺍﻟﺼﻠﺐ ﺃﻇﻬﺮ ﺳﻴﺪﻧﺎ ﺳﲑﺓ ﺍﻟﻜﻤﺎﻝ‪ .‬ﻭﻫﻜﺬﺍ ﺃﻇﻬـﺮ ﺳـﻴﺪﻧﺎ‬
‫ﺭﺗﺒﺘﲔ ﺑﺘﺪﺑﲑﻩ ﻗﺒﻞ ﺍﳌﻌﻤﻮﺩﻳﺔ ﻭﺑﻌﺪﻫﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺮﺗﺒﺘﲔ ﻓﻬﻤﺎ ﺇﻣﺎ ﺃﻥ ﻧﻌﻤﻞ ﺑﺬﺍﺗﻨﺎ ﻭﺇﻣﺎ ﺃﻥ ﻧﻌﻤﻞ ﲟﺎﻟﻨﺎ‪ .‬ﺃﻣﺎ‬
‫ﺍﻟﻌﻤﻞ ﺑﺎﳌﺎﻝ ﻓﻬﺬﺍ ﺑﺮ ﺧﺎﺭﺝ ﻋﻨﺎ‪ .‬ﻭﺃﻣﺎ ﺍﻟﻌﻤـﻞ ﺑﺎﻟـﺬﺍﺕ ﻓﻬـﻮ‬
‫ﺑﺄﻧﻔﺴﻨﺎ‪ .‬ﻓﺘﺪﺑﲑ ﺳﻴﺪﻧﺎ ﺣﱴ ﻋﻤﺎﺩﻩ ﻛﺎﻥ ﺣـﺪﹰﺍ ﻟـﱪ ﺍﻟـﺸﺮﻳﻌﺔ‬
‫ﺍﳌﻔﺮﻭﺿﺔ ﻋﻠﻰ ﻛﻞ ﺍﻟﻨﺎﺱ ﻟﺬﻟﻚ ﻛﻞ ﻣﻦ ﻳﻌﻤﻞ ﺍﻟﺼﻼﺡ ﰲ ﺍﻟﻌﺎﱂ‬
‫ﻳﻜﻮﻥ ﻛﺎﻷﺑﺮﺍﺭ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺍﻟﺬﻱ ﻳﺘﺪﺑﺮ ﻛﺴﻴﺪﻧﺎ ﻣـﻦ ﻋﻤـﺎﺩﻩ ﺇﱃ‬
‫ﺻﻠﺒﻪ ﻓﻘﺪ ﻭﺻﻞ ﺇﱃ ﺣﺪ ﻛﻤﺎﻝ ﺍﻟﺮﻭﺡ ﺑﺼﻼﺡ ﺗﺎﻡ ﺣﻴﺚ ﺍﻟﺘـﻨﻌﻢ‬
‫ﻭﺍﳊﻴﺎﺓ ﺍﻟﱵ ﺗﻔﻮﻕ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻣﺜﻞ ﺁﺧﺮ ﻋﻠﻰ ﻫﺬﺍ ﻭﻫﻮ ﺍﻧﺘﻘﺎﻝ ﺭﺑﻨﺎ ﺇﱃ ﺍﻟﱪﻳﺔ ﻭﺗﺮﻛﻪ‬
‫ﺍﻟﺘﺼﺮﻑ ﻣﻊ ﺍﻟﻨﺎﺱ ﻟﻜﻲ ﳔﺮﺝ ﳓﻦ ﺃﻳﻀﹰﺎ ﺇﱃ ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﺍﻟﻌـﺪﻭ‪.‬‬
‫ﻭﻣﻜﺘﻮﺏ ﺃﻧﻪ ﺧﺮﺝ ﺑﺎﻟﺮﻭﺡ ﻭﺃﻥ ﺍﻟﺮﻭﺡ ﻫﻮ ﺍﻟﺬﻱ ﺃﺧﺮﺟﻪ‪ .‬ﻟـﻴﺲ‬
‫ﻷﻧﻪ ﻛﺎﻥ ﳏﺘﺎﺟﹰﺎ ﻟﻠﺮﻭﺡ ﺇﺫ ﺃﻧﻪ ﻣﻦ ﻃﺒﻌﻪ ﺑﻞ ﻭﻣﺜﻠﻪ ﻭﻗﺪ ﺃﻓﺎﺿﻪ ﻋﻠﻰ‬
‫ﺁﺧﺮﻳﻦ ﻟﻴﻐﻠﺒﻮﺍ ﺑﻪ ﻛﻞ ﺣﻴﻞ ﺍﻟﻌﺪﻭ‪ .‬ﻟﺬﻟﻚ ﻛﻞ ﺍﻟـﺬﻳﻦ ﳜﺮﺟـﻮﻥ‬
‫ﺗﺎﺑﻌﲔ ﺍﻟﻜﻤﺎﻝ ﻟﻴﻌﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺮﻭﺡ ﻫﻮ ﺍﳌﻌـﲔ ﻭﺍﳌﻘـﻮﻱ ﳍـﻢ ﰲ‬
‫ﺟﻬﺎﺩﻫﻢ‪ .‬ﻓﻘﻮﺓ ﺍﻟﺮﻭﺡ ﺗﺼﺤﺐ ﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﺬﻳﻦ ﻳﺘﺮﻛـﻮﻥ ﺍﻟﻌـﺎﱂ‬
‫ﻭﲟﻘﺪﺍﺭ ﺍﺯﺩﺭﺍﺋﻬﻢ ﺑﺎﻟﻘﻮﻯ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺗﻌﻀﺪﻫﻢ ﻗﻮﺓ ﺍﻟﺮﻭﺡ ﺍﻟـﺬﻱ‬
‫ﻳﻨﻘﻠﻬﻢ ﻣﻦ ﻋﺎﱂ ﺍﳉﺴﺪ ﺇﱃ ﻋﺎﱂ ﺍﻟـﺮﻭﺡ ﻭﻣـﻦ ﺍﻟﺮﺍﺣـﺎﺕ ﺇﱃ‬
‫}‪{٥٩‬‬
‫ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﻣﺮﻳﻀﺔ ﻏﲑ ﺻﺤﻴﺤﺔ‪ .‬ﻛﺎﳌﺮﻳﺾ ﺍﻟﺬﻱ ﻳﺸﺘﻬﻲ ﻣـﺎ‬
‫ﻳﻀﺮﻩ‪.‬‬
‫ﻳﺄﻣﺮﻧﺎ ﻃﺒﻴﺒﻨﺎ ﺍﻟﺴﻤﺎﺋﻲ ﺃﻥ ﻧﺘﱪﺃ ﻣﻦ ﺍﻟﻌﺎﱂ ﻟﻜﻲ ﻧﺼﲑ ﺃﺣﺮﺍﺭﹰﺍ‪.‬‬
‫ﺗﺪﺑﲑ ﺳﲑﺗﻚ ﺃﻳﻬﺎ ﺍﻟﺮﺍﻫﺐ ﻣﺮﺳﻮﻡ ﺑﺘﻌﻠﻴﻢ ﻣﻌﻠﻤﻚ ﻭﺭﺑﻚ ﻓﺘﺄﻣﻞ ﰲ‬
‫ﺃﻋﻤﺎﻟﻪ ﻭﻛﻴﻒ ﻛﺎﻥ ﲡﺮﺩﻩ ﻣﻦ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫ﺇﻥ ﺍﻟﺘﻠﻤﻴﺬ ﻻ ﻳ‪‬ﻌﺮﻑ ﺑﺸﻜﻠﻪ ﺍﳋﺎﺭﺟﻲ ﺑﻞ ﲟﻮﺍﻓﻘـﺔ ﺃﻋﻤﺎﻟـﻪ‬
‫ﻷﻋﻤﺎﻝ ﻣﻌﻠﻤﻪ ﻭﺍﻟﺴﻠﻮﻙ ﺣﺴﺐ ﺍﳌﻨﻬﺞ ﺍﻟﺬﻱ ‪‬ﺠﻪ ﺳﻴﺪﻩ ﻟﻪ‪ .‬ﻓﺈﻥ‬
‫ﺳﻴﺪﻧﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻗﺎﻝ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺃﻳﻦ ﻳﺴﻨﺪ ﺭﺃﺳﻪ ﻟﻴﻌﻠﻤـﻚ‬
‫ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﺃﻻ ﻳﻜﻮﻥ ﻟﻚ‪ .‬ﻭﻛﺎﻥ ﺗﺪﺑﲑ ﺳﻴﺪﻧﺎ ﻣﻮﺍﻓﻘـﹰﺎ ﻟﻮﺻـﺎﻳﺎ‬
‫ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺭﺍﺓ ﺇﱃ ﺃﻥ ﺗﻌﻤﺪ ﻟﻴﻮﰲ ﺍﻟﺪﻳﻮﻥ ﺍﻟﱵ ﺃﺗﻰ ﻣﻦ ﺃﺟﻠﻬﺎ‪ .‬ﻭﳌﺎ‬
‫ﻛﺎﻥ ﺟﻨﺴﻨﺎ ﺧﺎﺿﻌﹰﺎ ﻟﻠﻌﺒﻮﺩﻳﺔ ﻓﺠﻤﻴﻊ ﻣﺎ ﻛﺎﻥ ﻭﺍﺟﺒﹰﺎ ﻋﻠﻰ ﺍﻟـﺬﻳﻦ‬
‫ﻳﺘﱪﺭﻭﻥ ﰲ ﺍﻟﻌﺎﱂ ﺑﺎﻟﻌﺪﺍﻟﺔ ﺣﻔﻈﻪ ﺳﻴﺪﻧﺎ ﺑﻨﻔﺴﻪ‪ .‬ﺇﺫ ﺃﻥ ﻛﻞ ﻣـﻦ‬
‫ﻳﺮﺗﺒﻂ ﺑﺎﻷﺧﺬ ﻭﺍﻟﻌﻄﺎﺀ ﻭﳘﻮﻡ ﺍﻟﻨﺎﺱ ﻫﻮ ﻟﻶﻥ ﻻ ﻳـﺰﺍﻝ ﲢـﺖ‬
‫ﺍﻟﺴ‪‬ﻨﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺬﻱ ﲡﺮﺩ ﻭﺧﺮﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻓﻬﻮ ﻗﺪ ﺍﺭﺗﻔﻊ ﺑﺎﻟﻀﺮﻭﺭﺓ‬
‫ﻓﻮﻕ ﺷﺮﻳﻌﺔ ﺍﻟﺘﻮﺭﺍﺓ‪ .‬ﻭﺣﻴﻨﻤﺎ ﻭﺿﻊ ﺳﻴﺪﻧﺎ ﺗﺪﺑﲑﹰﺍ ﻟﻠﻜﻤـﺎﻝ ﺭﺃﻯ‬
‫ﻋﺪﻡ ﺍﻻﻋﺘﺮﺍﻑ ﺑﺄﻡ ﻭﺇﺧﻮﺓ‪ .‬ﺇﺫ ﺃﻧﻪ ﻛﺎﻥ ﻳﻄﻴﻌﻬﻢ ﻗﺒﻞ ﺍﻟﻌﻤﺎﺩ‪ .‬ﺃﻣـﺎ‬
‫ﺑﻌﺪ ﺍﻟﻌﻤﺎﺩ ﻓﻘﺪ ﺃﻇﻬﺮ ﻟﻨﺎ ﻃﺎﻋﺘﻪ ﻟﻶﺏ ﻛﻲ ﻳﻌﻠـﻢ ﺍﻟﻜـﺎﻣﻠﲔ ﺃﻥ‬
‫ﳜﻀﻌﻮﺍ ﻟﻶﺑﺎﺀ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺃﻛﺜﺮ ﻣﻦ ﺍﳉﺴﺪﺍﻧﻴﲔ‪ .‬ﻓﻤﻦ ﺍﳌﻌﻤﻮﺩﻳـﺔ‬
‫}‪{٥٨‬‬
‫ﺍﻟﺘﺠﺎﺭﺏ ﺑﺎﻷﺣﺰﺍﻥ ﻭﺍﻟﺪﻣﻮﻉ ﻭﺍﻟﻄﻠﺒـﺎﺕ ﻭﺍﻟـﺼﻠﻮﺍﺕ ﺍﻟﺪﺍﺋﻤـﺔ‬
‫ﻭﺳﻠﻮﻙ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺍﳋﻔﻲ‪ .‬ﻓﺈﺫﺍ ﳒﺤﻨﺎ ﰲ ﻫـﺬﻩ ﺍﻟﺘﺠـﺎﺭﺏ‬
‫ﻭﺍﳌﻤﺎﺭﺳﺎﺕ ﻓﺈﻧﺎ ﻧﻠﺒﺲ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﲝﺲ ﺃﻧﻔﺴﻨﺎ ﻭﺑﺎﻟﺘﺠﺮﺑـﺔ‬
‫ﺍﳊﻘﻴﻘﻴﺔ ﺭﻭﺣﻴﹰﺎ‪.‬‬
‫ﻫﻨﺎﻙ ﲬﺴﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺘﺠﺮﺩ‪ :‬ﻭﻫﻢ ﺍﻟﺘﺠﺮﺩ ﻣـﻦ ﺍﻟﻌـﺎﱂ‪،‬‬
‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺒﻠﻎ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﺇﻻ ﺇﺫﺍ ﺗﻌـﺮﻯ‬
‫ﺃﻭ ﹰﻻ ﻣﻦ ﲨﻴﻊ ﺍﻟﺘﺪﺍﺑﲑ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻭﲡﺮﺩ ﺑﺎﻟﻜﻤﺎﻝ ﻣﻦ ﻛﻞ ﺍﳌﺮﺋﻴﺎﺕ‬
‫ﻋﻨﺪ ﺫﻟﻚ ﻳﺸﻠﺢ ﻋﻨﻪ ﺍﻵﻻﻡ ﺍﻟﺮﺩﻳﺔ ﺍﻟﱵ ﻫﻲ ﳏﺒﺔ ﺍﻟﻔـﺴﻖ ﻭﺍﻟﺰﻧـﺎ‬
‫ﻭﺍﻟﺸﺮﻩ ﻭﻏﲑﻫﺎ ﺍﻟﱵ ﻫﻲ ﺁﻻﻡ ﻣﻔﺴﺪﺓ ﻟﻠﻔﻀﻴﻠﺔ ﻓﺈﺫﺍ ﺃﻟﻘﻰ ﻋﻨﻪ ﻫﺬﻩ‬
‫ﻼ ﻣﻦ ﺍﻷﻋﻀﺎﺀ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺗﺒﺪﺃ ﺣﺮﻛﺎﺕ ﺍﻷﻓﻜﺎﺭ ﰲ ﺗﻌﺰﻳﺘﻪ‪.‬‬
‫ﻓﻌ ﹰ‬
‫ﻓﺈﺫﺍ ﺃﺑﻌﺪ ﻫﺬﻩ ﺍﻵﻻﻡ ﻣﻦ ﺍﳉﺴﺪ ﺑﻘﻰ ﻋﻠﻴﻪ ﺃﻥ ﻳﻘﻄﻌﻬـﺎ ﻣـﻦ‬
‫ﺣﺮﻛﺎﺕ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﻫﻲ ﺑﺎﻟﺘﺎﱄ ﻣﻌﺮﺿﺔ ﻟﻔﻌﻠﻬﺎ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﲤﻜﻦ ﻣﻦ‬
‫ﺫﻟﻚ ﻳﻌﺮﻱ ﻧﻔﺴﻪ ﻣﻦ ﺍﳉﻬﻞ ﻭﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻈﻨﻮﻥ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺧﺪﻣﺔ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﻭﺫﻟﻚ ﻻ ﻳﺘﺄﺗﻰ ﺇﻻ ﺑﺎﻟﻨﻈﺮ ﺍﻟﻨﻘﻲ ﺇﱃ ﺍﷲ‪ .‬ﻭﻫﻜﺬﺍ ﺗﻨﻘﺺ‬
‫ﺍﻟﻘﻮﺓ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺍﻟﱵ ﺗﺴﺒﺐ ﻏﻼﻇﺔ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﺇﻥ ﺍﻟﻘﻮﺕ ﲟﻘﺪﺍﺭ ﻫﻮ ﻣﻮﺍﻓﻖ ﻟﻺﻧﺴﺎﻥ ﺇﺫ ﺃﻧﻪ ﰲ ﺍﻟﻮﺳﻂ ﻓﻼ‬
‫ﻳﻨﺨﺪﻉ ﳌﺸﻴﺌﺔ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻜﻤﺎﻝ ﻣﺜﻞ ﻗﺼﺒﺔ ﺍﳌﻴﺰﺍﻥ ﺑﲔ ﺍﻟﻜﻔﺘﲔ ﻓﺈﺫﺍ‬
‫ﻛﺎﻥ ﺍﳉﺴﺪ ﻣﺎﻧﻌﹰﺎ ﻭﻋﺎﺋﻘﹰﺎ ﻟﻠﻨﻔﺲ ﻣﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﻟﺴﲑ ﻓﻴﻬﺎ‬
‫ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻜﺴﺮ ﻗﻮﺗﻪ ﺑﻘﻠﺔ ﺍﻟﻐﺬﺍﺀ ﻟﻴﺘﻢ ﺣﺮﺻﻨﺎ ﺑﺎﻟﺘﻌﺮﻱ ﺍﻟﻜﺎﻣﻞ‬
‫ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﺍﻫﺘﻤﺎﻣﺎﺗﻪ ﻭﻧﺴﺘﻄﻴﻊ ﺍﻟﺴﲑ ﰲ ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫}‪{٦١‬‬
‫ﺍﻟﻀﻴﻘﺎﺕ ﻭﻣﻦ ﺍﳌﻔﺎﻭﺿﺔ ﻣﻊ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﳌﻔﺎﻭﺿﺔ ﻣﻊ ﺍﷲ ﻭﺑﺎﺧﺘﺼﺎﺭ‬
‫ﻳﻨﻘﻞ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺷﻲﺀ ﺇﱃ ﺷﻲﺀ‪.‬‬
‫‪@ @…ŠvnÛa@Êaìãc‬‬
‫ﻭﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ‪ ،‬ﻭﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪،‬‬
‫ﻭﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﺃﺧﲑﹰﺍ ﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﳉﻬﻞ‪ .‬ﻓﺈﺫﺍ ﻛـﺎﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺘﺪﺑﲑ ﺍﳉﺴﺪﺍﱐ ﰲ ﺍﻟﻌﺎﱂ ﻓﺈﻓﺮﺍﺯﻩ ﳐﻔﻲ ﺑﻈﻼﻡ ﺍﻫﺘﻤﺎﻣﻪ‬
‫ﻭﻟﻴﺲ ﰲ ﺇﻣﻜﺎﻧﻪ ﺃﻥ ﳛﺲ ﺑﺎﻟﺴﻌﺎﺩﺓ ﺍﻟﱵ ﰲ ﺗﺪﺑﲑ ﺳﲑﺓ ﺍﳌﺴﻴﺢ ﻭﻻ‬
‫ﺗﻈﻬﺮ ﻟﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﺣﱴ ﻟﻮ ﺧﺮﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﻣﺜﻞ ﺧﺮﻭﺟﻪ ﻣﻦ‬
‫ﺍﻟﺒﻄﻦ ﻣﺎ ﺩﺍﻣﺖ ﻧﻔﺴﻪ ﻭﺷﻬﻮﺍﺕ ﺟﺴﺪﻩ ﻣﻌﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺮﰉ‬
‫ﺑﻘﺎﻣﺔ ﺍﻟﺮﻭﺡ ﺇﻥ ﱂ ﻳﻠﻖ ﻋﻨﻪ ﺍﻵﻻﻡ ﺍﻟﺴﻤﺠﺔ ﺍﻟﱵ ﻟﻺﻧﺴﺎﻥ ﺍﻟﻌﺘﻴـﻖ‬
‫ﻭﻳﻘﻄﻊ ﺟﺴﻢ ﺍﳋﻄﻴﺔ‪.‬‬
‫ﻛﻠﻤﺎ ﻗﻄﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻋﻀﺎﺀ ﺍﳋﻄﻴﺔ ﻧﺒﺖ ﻋﻮﺿﹰﺎ ﻋﻨـﻬﺎ ﺃﹸﺧـﺮ‬
‫ﺭﻭﺣﺎﻧﻴﺔ ﰲ ﻣﻮﺿﻌﻬﺎ ﻭﺣﺴﺒﻤﺎ ﻳﻀﻤﺤﻞ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻫﻜـﺬﺍ‬
‫ﻳﻈﻬﺮ ﻧﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﻭﺇﺫﺍ ﻛﻨﺎ ﻗﺪ ﺗﻌﺮﻳﻨﺎ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ‬
‫ﻭﻟﺒﺴﻨﺎ ﺍﳉﺪﻳﺪ ﻋﻮﺿﹰﺎ ﻋﻨﻪ ﺑﺎﳌﻌﻤﻮﺩﻳﺔ ﺇﻻ ﺃﻧﻨﺎ ﱂ ﳓﺲ ﻛﻴﻒ ﺧﻠﻌﻨﺎ‬
‫ﻭﻻ ﻛﻴﻒ ﻟﺒﺴﻨﺎ ﻷﻥ ﺍﻟﻨﻌﻤﺔ ﺍﻟﱵ ﻓﻌﻠﺖ ﺍﻷﻣﺮﻳﻦ ﻭﻗﺪ ﻗﺒﻠﻨﺎﳘﺎ ﺳﺮﹰﺍ‬
‫ﺑﺎﺳﻢ ﺍﻹﳝﺎﻥ ﻓﻘﻂ‪ .‬ﺃﻣﺎ ﺍﻵﻥ ﻓﺈﻧﺎ ﺑﺈﺭﺍﺩﺗﻨﺎ ﻭﻋﻤﻞ ﺃﻧﻔﺴﻨﺎ ﺇﺫﺍ ﺗﻌﺮﻳﻨﺎ‬
‫ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﳓﺲ ﺑﺬﻟﻚ ﻟﻴﺲ ﻣﻦ ﺧﱪ ﺍﻹﳝﺎﻥ ﺑـﻞ ﻣـﻦ‬
‫}‪{٦٠‬‬
‫ﺍﳌﺴﻴﺢ‪ .‬ﻓﺘﻨﺴﻰ ﻣﺎ ﺃﻧﺖ ﻗﺪ ﺑﺪﺃﺕ ﻛﺎﻟﺸﻌﺐ ﺍﻟﺬﻱ ﺧﺮﺝ ﻣﻦ ﻣﺼﺮ‬
‫ﻭﺍﻧﺸﻖ ﺍﻟﺒﺤﺮ ﺃﻣﺎﻣﻬﻢ ﻭﺍﳌﺼﺮﻳﻮﻥ ﻛﺎﻧﻮﺍ ﺧﻠﻔﻬـﻢ‪ .‬ﻻ ﲣـﻒ ﻷﻥ‬
‫ﻳﺴﻮﻉ ﻣﻌﻚ ﻋﻮﺽ ﻣﻮﺳﻰ ﻓﺎﺭﺟﻊ ﺇﱃ ﺍﻟﺼﻼﺓ ﻭﺍﺻﺮﺥ ﲝـﺰﻥ‬
‫ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﰲ ﺍﻟﻮﻗﺖ ‪‬ﺮﺏ ﻋﻨﻚ ﺍﻟﻜﺂﺑﺔ ﻭﺗﺰﻭﻝ ﻣﻦ ﺃﻣﺎﻣـﻚ‬
‫ﲨﻴﻊ ﺍﻟﻌﺜﺮﺍﺕ ﻭﲡﻮﺯ ﺻﻼﺗﻚ ﰲ ﳉﺔ ﺍﻟﺸﺮﻭﺭ ﻭﻳﺸﺮﻕ ﺃﻣﺎﻣﻚ ﻧﻮﺭ‬
‫ﺍﳋﻼﺹ ﻭﺗﺮﺟﻊ ﺍﻟﻀﻴﻘﺎﺕ ﺍﻟﱵ ﻋﺘﻘﺖ ﻣﻨـﻬﺎ ﻋﻠـﻰ ﺍﻟـﺸﻴﺎﻃﲔ‬
‫ﺃﻋﺪﺍﺋﻚ ﻭﺣﻴﻨﺌﺬ ﺗﺘﺨﻠﺺ ﻣﻦ ﻧﲑ ﻋﺒﻮﺩﻳﺔ ﻣﺼﺮ ﻭﻛـﻞ ﺷـﻘﺎﺋﻬﺎ‬
‫ﻭﺗﺪﺧﻞ ﺇﱃ ﺑﻠﺪ ﺍﻟﻔﺮﺡ ﻭﺗﻮﻟﺪ ﻟﻠﻌﺎﱂ ﺍﳉﺪﻳﺪ ﻭﺗﻘﺘﲏ ﺛﻘﺔ‪ .‬ﻭﺗﻨﻈـﺮ‬
‫ﻧﺎﺣﻴﺔ ﺟﺒﻞ ﺻﻬﻴﻮﻥ ﺍﳌﻘﺪﺱ ﻓﺘﺘﺤﺪﺙ ﻣﻊ ﺍﳌﺴﻴﺢ ﻋﻮﺿـﹰﺎ ﻋـﻦ‬
‫ﻣﻔﺎﻭﺿﺘﻚ ﻣﻊ ﺍﻟﻨﺎﺱ ﻭﺗﺆﻫﻞ ﳌﻌﺮﻓﺔ ﺃﺳﺮﺍﺭ ﺍﻟﺮﻭﺡ ﻭﺣﲔ ﺗﻜﺎﺑـﺪ‬
‫ﺍﻷﺗﻌﺎﺏ ﻻ ﲢﺲ ﺑﻀﻴﻘﺘﻬﺎ ﻭﳜﻄﻒ ﻋﻘﻠﻚ ﺇﱃ ﺍﷲ‪ .‬ﻭﺗﺒﻌﺪ ﻋﻨـﻚ‬
‫ﲨﻴﻊ ﺇﺣﺴﺎﺳﺎﺕ ﺍﻟﺘﺮﺍﺑﻴﲔ‪ .‬ﻭﺫﻟﻚ ﻛﻠﻪ ﻳﻜﻮﻥ ﻟﻚ ﺇﺫﺍ ﻣﺎ ﺳﺮﺕ ﰲ‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﳊﻖ ﻭﺗﺮﻛﺖ ﻋﻨﻚ ﻛﻞ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ ﺍﳌﺎﺋﺘﺔ‪ .‬ﻓﺈﺫﺍ ﺍﻫﺘﻤﻤﺖ‬
‫ﺑﺎﻷﻣﻮﺭ ﺍﻟﺮﻭﺣﻴﺔ ﻓﺈﻥ ﻫﺬﻳﺬﻫﺎ ﻳﺘﺤﺮﻙ ﻓﻴـﻚ ﻭﻳـﺼﲑ ﻓﻜـﺮﻙ‬
‫ﺭﻭﺣﺎﻧﻴﹰﺎ‪ .‬ﻓﺎﺳﺮﻉ ﰲ ﻃﻠﺐ ﻫﺬﺍ ﺍﻟﻨﺼﻴﺐ ﻷﻥ ﻫﺬﺍ ﻫﻮ ﻣﲑﺍﺛﻚ‪ .‬ﻣﺎ‬
‫ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻣﺴﺠﻮﻧﹰﺎ ﰲ ﺑﻄﻦ ﺍﻟﻌﺎﱂ ﻓﺈﻧﻪ ﻻ ﳛﺲ ‪‬ﺬﻩ ﺍﻟـﺴﲑﺓ‪،‬‬
‫ﺣﱴ ﻭﺇﻥ ﺧﺮﺝ ﺑﻈﺎﻫﺮﻩ ﺩﻭﻥ ﺑﺎﻃﻨﻪ ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻹﺣﺴﺎﺱ ‪‬ﺎ‪.‬‬
‫ﻷﻥ ﻫﺬﺍ ﺍﳊﺲ ﺍﳊﻠﻮ ﻻ ﻳﻜﻮﻥ ﺑﺎﳉﺴﺪ ﻭﻟﻜﻦ ﺍﻟﻌﻘﻞ ﻫﻮ ﺍﻟـﺬﻱ‬
‫ﻳﺬﻭﻗﻪ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻭﺫﻟﻚ ﻋﻨﺪ ﲤﺎﻡ ﺗﻄﻬﲑﻩ ﻣﻦ ﺍﻷﻓﻜـﺎﺭ ﻭﺍﳍﻤـﻮﻡ‬
‫ﺍﶈﺰﻧﺔ ﺑﺎﻟﻜﺂﺑﺔ ﻷﻧﻚ ﺗﺮﻛﺖ ﻓﺮﺡ ﺍﻟﻌﺎﱂ ﻭﱂ ﺗﺼﻞ ﺑﻌﺪ ﺇﱃ ﻓـﺮﺡ‬
‫}‪{٦٣‬‬
‫ﺇﻧﻪ ﻟﺸﻘﺎﺀ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺇﺫﺍ ﻗﺼﺪ ﺃﻥ ﻳﺴﺘﺮﻳﺢ ﻳﺘﻌﺐ ﺑﺎﻷﻛﺜﺮ‬
‫ﻓﺎﻟﺘﺠﺮﺩ ﺧﻔﻴﻒ ﻋﻨﺪ ﻗﺎﻧﻴﻪ ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﻣﻌﻠﻮﻣﹰﺎ ﺃﻥ ﺍﻟﻌﺪﻭ ﻳﻄﺎﺭﺩ‬
‫ﺗﺎﺭﻛﻲ ﺍﻟﻌﺎﱂ ﻓﻠﺘﺘﺮﻙ ﻋﻨﻚ ﺍﻟﺘﺮﺍﺧﻲ ﺑﻌﺪ ﺍﻟﺘﺠﺮﺩ ﺑﻞ ﺟﺎﻫﺪ ﻗﺒﺎﻟﺘـﻪ‬
‫ﻭﺃﺗﺮﻙ ﺿﻼﻟﺘﻪ ﻷﻧﻪ ﻻﺑﺪ ﻣﻦ ﺍﻟﻌﺒﻮﺭ ﰲ ﲝﺎﺭ ﺍﻟﻀﻴﻘﺎﺕ ﻭﺍﻷﺣـﺰﺍﻥ‬
‫ﻭﺿﻴﻘﺔ ﺍﻷﻓﻜﺎﺭ‪ .‬ﺇﺫ ﲡﺘﻤﻊ ﻋﻠﻴﻚ ﺍﻟﺸﻴﺎﻃﲔ ﻓﺘﺠﻌﻠﻚ ﺗﻨﺪﻡ ﻋﻠـﻰ‬
‫ﺧﺮﻭﺟﻚ ﻣﺜﻠﻤﺎ ﺍﺟﺘﻤﻊ ﻓﺮﻋﻮﻥ ﻋﻠﻰ ﺍﳌﺼﺮﻳﲔ‪ .‬ﻓﻴﺤﺮﻛﻮﻥ ﻓﻴـﻚ‬
‫ﺃﻓﻜﺎﺭﻫﻢ ﺍﻟﻨﺠﺴﺔ ﺍﻟﱵ ﺗﻈﻠﻢ ﺍﻟﻨﻔﺲ ﻭﲣﻴﺒﻬﺎ ﻣﻦ ﻧﻈﺮﺓ ﻧﻮﺭ ﻣﻌﺮﻓـﺔ‬
‫ﺍﳌﺴﻴﺢ‪.‬‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻳﻌﻤﻠﻮﻥ ﺩﺍﺋﻤﹰﺎ ﻋﻠﻰ ﺯﺭﻉ ﺿﻼﻟﺘﻬﻢ ﰲ ﺍﳌﺒﺪﺃ‬
‫ﻓﻬﻢ ﻳﺒﺪﺃﻭﻥ ﰲ ﺟﻌﻠﻚ ﺗﻨﺪﻡ ﻋﻠﻰ ﺗﺮﻛﻚ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺴﻬﻞ‬
‫ﻋﻠﻴﻚ ﺃﻥ ﺗﱪﺯ ﻓﻴﻪ ﺇﻥ ﻛﻨﺖ ﺗﺪﺍﻭﻡ ﺍﻟﺼﺪﻗﺔ ﺃﻭ ﺍﻟﺼﻮﻡ ﺃﻭ ﺍﻟﺼﻼﺓ ﺃﻭ‬
‫ﺃﻱ ﻓﻀﻴﻠﺔ ﺗﺮﻳﺪ‪ .‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺼﻮﺭﻭﻥ ﻗﺪﺍﻡ ﻋﻴﻨﻴـﻚ ﺃﺗﻌـﺎﺏ‬
‫ﺍﻟﻨﺴﻚ ﻭﻳﻠﻘﻮﻙ ﰲ ﺧﻮﻑ ﻭﺭﻋﺐ ﻭﳛﲑﻭﻧﻚ ﻭﻳﻠﻘﻮﻥ ﺍﻟـﺸﻜﻮﻙ‬
‫ﻓﻴﻚ ﻭﺗﺒﺪﺃ ﰲ ﺍﳊﲑﺓ ﻭﺍﻟﻜﺂﺑﺔ ﺇﺫ ﺃﻧﻚ ﻻ ﺗﻌﺮﻑ ﺃﻥ ﻫﺬﻩ ﺃﻓﻜﺎﺭﻫﻢ‬
‫ﺍﻟﻨﺠﺴﺔ ﻳﺼﻴﻐﻮ‪‬ﺎ ﰲ ﺷﻜﻞ ﳏﺒﺔ ﺍﻟﺼﻼﺡ‪ .‬ﺍﻋﻠﻢ ﺃ‪‬ﻢ ﳛﺮﻛﻮﻥ ﻫﺬﻩ‬
‫ﺍﻷﻓﻜﺎﺭ ﰲ ﻧﻔﺴﻚ ﻟﻴﺤﻄﻮﻙ ﻣﻦ ﺩﺭﺟﺔ ﺍﻟﱪ ﺍﻷﻋﻈﻢ ﺇﱃ ﻣﺎ ﻫـﻮ‬
‫ﻼ ﺇﱃ ﺃﻋﻤﺎﻕ ﺍﻟﺸﺮﻭﺭ ﻷ‪‬ـﻢ‬ ‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﺩﻭﻧﻪ‪ .‬ﻓﺈﺫﺍ ﺃﻃﻌﺘﻬﻢ ﺟﺬﺑﻮﻙ ﻗﻠﻴ ﹰ‬
‫ﳑﺘﻠﺌﻮﻥ ﻣﻜﺮﹰﺍ‪ .‬ﻓﺈﺫﺍ ﺭﺃﻭﺍ ﺃﻧﻚ ﺑﺪﺃﺕ ﰲ ﺍﻟﻔﻀﻴﻠﺔ ﻓﺈ‪‬ﻢ ﻳﺒـﺪﺃﻭﻥ ﰲ‬
‫ﺇﻳﻼﻣﻚ ﺑﺎﻟﺸﻲﺀ ﺍﶈﺒﻮﺏ ﻟﺪﻳﻚ ﻭﺣﻴﻨﺌﺬ ﺗﻘﻮﻯ ﺣـﲑﺓ ﺍﻷﻓﻜـﺎﺭ‬
‫}‪{٦٢‬‬
 ‫‪@ @ïÔîÔ§a@ˆîàÜnÛa‬‬
‫ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﺮﺍﻫﺐ ﺃﻥ ﻳﻜﻮﻥ ﺗﻠﻤﻴﺬﹰﺍ ﺑﺎﻻﺳﻢ ﻟﻠﻤﺴﻴﺢ ﻭﺑﺎﻟﻔﻌـﻞ‬
‫ﻟﻠﻌﺎﱂ‪ .‬ﻟﺬﻟﻚ ﻛﻦ ﰲ ﺩﺍﺧﻠﻚ ﻛﻤﺎ ﻳﺮﺍﻙ ﺍﻟﻨﺎﺱ ﻇـﺎﻫﺮﹰﺍ ﻓﻜـﻦ‬
‫ﺑﺎﳊﻖ ﺗﻠﻤﻴﺬﹰﺍ ﻭﺑﺮﻫﻦ ﺃﻥ ﺗﻠﻤﺬﺗﻚ ﻟﻴﺴﺖ ﻣﺘﺼﻨﻌﺔ ﻭﻻ ﻣﻦ ﺃﺟـﻞ‬
‫ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻭﻻ ﻷﺟﻞ ﺭﺍﺣﺔ ﺯﺍﺋﻠﺔ‪.‬‬
‫ﻻ ﲤﺰﺝ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺑﺎﳉﺴﺪﺍﻧﻴﺎﺕ ﻟﻜﻲ ﺗﻌﺒﺪ ﺍﳌﺴﻴﺢ ﻓﻘـﻂ‬
‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﺳﺒﻖ ﻭﺭﻓﻊ ﻣﻦ ﺃﻣﺎﻣﻚ ﻋﺜﺮﺓ ﺍﻷﻓﻜﺎﺭ ﺑﻘﻮﻟﻪ " ﻻ ﻳﺴﺘﻄﻴﻊ‬
‫ﻋﺒﺪ ﺃﻥ ﳜﺪﻡ ﺳﻴﺪﻳﻦ " ﺍﺧﺘﱪ ﺫﺍﺗﻚ ﺇﻥ ﻛﻨﺖ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗـﺴﲑ‬
‫ﺣﺴﺐ ﺇﺭﺍﺩﺓ ﺳﻴﺪﻙ ﺃﻡ ﻻ ﻓﺈﺫﺍ ﱂ ﺗﺴﺘﻄﻊ ﺍﺛﺒﺖ ﰲ ﺍﻟﻌﺎﱂ ﻭﻫﻜـﺬﺍ‬
‫ﻓﻜﺮ ﻓﻴﻤﺎ ﻳﻠﻴﻖ ‪‬ﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻗﺒﻞ ﺃﻥ ﺗﻀﻊ ﻋﻠﻴﻚ ﻧﲑﻩ‪.‬‬
‫ﻛﺜﲑﻭﻥ ﻳﺘﺮﻫﺒﻮﻥ ﻟﻴﺲ ﻟﻜﻲ ﻳﻜﺮﻣﻮﺍ ﺍﳌـﺴﻴﺢ ﺑـﻞ ﻟﻜـﻲ‬
‫ﻳ‪‬ﻜﺮﻣﻮﺍ ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ ﻭﻟﻜﻲ ﻳﺴﻌﻮﺍ ﻭﺭﺍﺀ ﺭﺍﺣﺔ ﺟـﺴﺪﺍﻧﻴﺔ ﻓـﻼ‬
‫ﻳﻬﺘﻤﻮﺍ ﲟﻜﺎﺑﺪﺓ ﺍﻟﻀﻴﻘﺎﺕ ﲝﻔﻆ ﻭﺻﺎﻳﺎ ﺍﷲ‪.‬‬
‫ﺳﺒﻖ ﺭﺑﻨﺎ ﻭﺑﻜﺖ ﲨﻴﻊ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺴﻘﻴﻤﺔ ﻭﺳـﻠﻢ ﻟﻠﺘﻼﻣﻴـﺬ‬
‫ﻋﻘﻴﺪﺓ ﺣﻘﻴﻘﻴﺔ ﺇﺫ ﱂ ﻳﺴﻤﺢ ﻟﺬﻟﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺸﻔﻖ ﻋﻠﻰ ﺃﻗﺮﺑﺎﺋﻪ‬
‫ﻭﱂ ﻳﺮﺩ ﺃﻥ ﻳﻐﻴﻈﻬﻢ ﻭﺍﺳﺘﺄﺫﻧﻪ ﺃﻥ ﳝﻀﻲ ﻭﻳﻮﺩﻋﻬﻢ ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﺘﺒﻌﻪ‬
‫ﻗﺎﻝ ﻟﻪ " ﻟﻴﺲ ﺃﺣﺪ ﻳﻀﻊ ﻳﺪﻩ ﻋﻠﻰ ﺍﶈﺮﺍﺙ ﻭﻳﻠﺘﻔـﺖ ﺇﱃ ﺍﻟـﻮﺭﺍﺀ‬
‫ﻳﺼﻠﺢ ﳌﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ " ) ﻟﻮ ‪ .( ٦٢ :٩‬ﻭﻛﺬﻟﻚ ﺍﻟﺬﻱ ﻃﻠﺐ‬
‫ﺃﻥ ﻳﻜﺮﻡ ﺃﺑﺎﻩ ﺍﳉﺴﺪﺍﱐ ﻓﺒﻌﺪ ﻣﻮﺗﻪ ﻳﺘﺒﻌﻪ ﻗﺎﻝ ﻟـﻪ " ﺩﻉ ﺍﳌـﻮﺗﻰ‬
‫}‪{٦٥‬‬
‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﻭﻟﺬﻟﻚ ﻛﻤﺎ ﺳﺒﻘﻨﺎ ﻭﻗﻠﻨﺎ ﺃﻥ ﺍﻟﺒﺪﺀ ﰲ ﻃﺮﻳﻖ ﺍﻟﻜﻤـﺎﻝ‬
‫ﻫﻮ ﺍﻟﺘﺠﺮﺩ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﻣﺮﺗﺒﻂ ﺑﻜﻞ ﺃﻋﻀﺎﺋﻪ‪ ،‬ﻭﻫﻨﺎﻙ ﺃﻳﻀﹰﺎ ﻣـﻦ ﻫـﻮ‬
‫ﻣﺮﺗﺒﻂ ﺑﻌﻀﻮ ﻭﺍﺣﺪ ﻭﻳﺴﺒﻴﻪ ﻳﺘﻘﻴﺪ ﲨﻴﻌﻪ ﻓﻠﻬﺬﺍ ﳚﺐ ﺃﻥ ﳛﻞ ﻣـﻦ‬
‫ﲨﻴﻊ ﺭﺑﺎﻃﺎﺕ ﺍﻟﻌﺎﱂ ﻟﺌﻼ ﻳﻌﺎﻕ ﺳﲑﻩ‪ .‬ﻷﻥ ﻫـﻢ ﺍﻟﻌـﺎﱂ ﻳﻘـﻮﻡ‬
‫ﻛﺎﳊﺠﺎﺏ ﳛﺠﺰ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﷲ ﻓﻼ ﻳﻈﻬﺮ ﺑﺬﻟﻚ ﺍﻟﺘﺪﺑﲑ ﺍﻟﺮﻭﺣﺎﱐ‬
‫ﺍﻟﺬﻱ ﻳ‪‬ﻘﺘﲎ ﲝﺮﻛﺔ ﺍﻷﻓﻜﺎﺭ ﻭﻛﺬﻟﻚ ﻻ ﻳﻌﻠﻦ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪.‬‬
‫ﺇﻥ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻫﻮ ﺍﻟﻨﻔﺲ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻵﻻﻡ ﺇﺫ ‪‬ﺗﻌﺘـﻖ‬
‫ﻣﻦ ﺁﻻﻡ ﺍﻟﺸﺮﻭﺭ ﺍﻟﱴ ﻳﻮﻟﺪ ﻣﻨﻬﺎ ﺍﳋﻮﻑ ﻭﺍﻟﻜﺂﺑﺔ ﻭﺍﳍـﻢ ﻭﻋـﺪﻡ‬
‫ﺍﻟﺜﻘﺔ‪ ،‬ﰲ ﺍﳊﺎﻝ ﲤﺘﻠﺊ ﺑﻀﺪ ﻫﺬﻩ ﺭﺟﺎﺀ ﻭﺛﻘﺔ ﻭﻓﺮﺣﹰﺎ‪ .‬ﻷﻧﻪ ﻋﻠﻰ ﺃﻱ‬
‫ﺷﻲﺀ ﳛﺰﻥ ﺍﻟﺬﻱ ﻗﻄﻊ ﻋﻨﻪ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﻭﺗﺮﻛﻬﺎ ﲤﺎﻣﹰﺎ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻫﻮ ﻛﻤﺎﻝ ﺍﻟﻌﺘـﻖ ﻣـﻦ ﺍﻵﻻﻡ‬
‫ﻓﻮﺍﺿﺢ ﺃﻥ ﺍﻟﺘﻌﺒﺪ ﻟﻶﻻﻡ ﻫﻮ ﺍﳉﺤﻴﻢ ﻭﺍﻟﻈﻼﻡ ﺍﳋﺎﺭﺝ ﻭﺍﻟـﺪﻭﺩ‪.‬‬
‫ﻓﻤﻦ ﻫﻨﺎ ﻧﺄﺧﺬ ﻋﺮﺑﻮﻥ ﺍﳌﻠﻜﻮﺕ ﺃﻭ ﺍﳉﺤﻴﻢ‪ .‬ﻓﺈﻧﻚ ﺇﺫﺍ ﺗﻨﺎﻭﻟـﺖ‬
‫ﺟﺴﺪ ﺍﻟﺮﺏ ﻭﺩﻣﻪ ﻓﺈﻧﻚ ﺗﺄﺧﺬ ﻋﺮﺑﻮﻧﹰﺎ ﺃﻣﺎ ﻫﻨﺎﻙ ﺗﻐﺘﺬﻱ ﺩﺍﺋﻤﹰﺎ ﻣﻦ‬
‫ﺃﻗﻨﻮﻡ ﺍﳌﺴﻴﺢ ﻭﻫﻜﺬﺍ ﻳﻌﺘﱪ ﺍﻟﻔﺮﺡ ﺍﻟﺬﻱ ﻧﺸﺄ ﻣﻦ ﻋﺪﻡ ﺍﻵﻻﻡ ﻫﻬﻨﺎ‬
‫ﻣﻨﺎﺳﺒﹰﺎ ﻟﺬﻟﻚ ﺍﻟﻔﺮﺡ ﺍﳌﺰﻣﻊ ﺃﻥ ﳚﻮﺩ ﺑـﻪ ﺍﷲ ﻋﻠـﻰ ﻣـﺴﺘﺤﻘﻴﻪ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻋﺬﺍﺏ ﺍﻟﻜﺂﺑﺔ ﺍﻟﺬﻱ ﻳﻮﻟﺪ ﻣﻦ ﺧﺪﻣﺔ ﺍﻵﻻﻡ ﺍﻟﺮﺩﻳﺌﺔ ﻫﻬﻨﺎ‬
‫ﻫﻮ ﻣﻨﺎﺳﺐ ﻟﻠﺠﺤﻴﻢ ﺍﳌﺰﻣﻊ ﺃﻥ ﻳﻜﻮﻥ ﻟﻸﺷﺮﺍﺭ‪.‬‬
‫}‪{٦٤‬‬
‫ﺇﺫﺍ ﺟﺤﺪﺕ ﺍﻟﻌﺎﱂ ﻓﻼ ﺗﺮﺟﻊ ﺇﻟﻴﻪ ﻭﻻ ﺗﺮﺟﻊ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﺑﻌﺪ ﺃﻥ‬ ‫ﻳﺪﻓﻨﻮﻥ ﻣﻮﺗﺎﻫﻢ " ) ﻟﻮ ‪ .( ٦٠ :٩‬ﻭﻛﺬﻟﻚ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻃﻠﺐ ﺃﻥ‬
‫ﺳﺮﺕ ﺧﻄﻮﺍﺕ ﺇﱃ ﺍﻷﻣﺎﻡ‪ .‬ﻟﺘﻜﻦ ﻧﻈﺮﺗﻚ ﻭﺍﺣﺪﺓ ﻣـﺴﺘﻘﻴﻤﺔ ﺇﱃ‬ ‫ﳚﻤﻊ ﻣﺎ ﹰﻻ ﻗﺎﻝ ﻟﻪ " ﻟﻴﺲ ﻻﺑﻦ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺴﻨﺪ ﺭﺃﺳﻪ " )ﻟﻮ ‪:٩‬‬
‫ﺍﻷﻣﺎﻡ‪ .‬ﻭﻻ ﺗﻜﻦ ﻛﺈﻧﺴﺎﻥ ﳝﺸﻲ ﺇﱃ ﺍﻷﻣﺎﻡ ﰒ ﻳﺮﺟـﻊ ﺛﺎﻧﻴـﺔ ﺇﱃ‬ ‫‪ .(٥٨‬ﻭﺫﻟﻚ ﺍﻟﺬﻱ ﻛﺎﻥ ﺑﺎﻟﻈﺎﻫﺮ ﻓﻘﻂ ﻃﻠﺐ ﺃﻥ ﻳﺘﺒﻌﻪ ﻗﺎﻝ ﻟـﻪ ﻻ‬
‫ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ‪ .‬ﺃﻋﲏ ﺗﺘﺪﺑﺮ ﺣﻴﻨﹰﺎ ﺑﺎﻟﺮﺍﺣﺔ ﻭﺣﻴﻨﹰﺎ ﺑﺎﻟﻀﻴﻘﺔ‪،‬‬ ‫ﺗﺒﺪﺃ ﺑﺒﻨﺎﺀ ﺍﻟﱪﺝ ﻗﺒﻞ ﺃﻥ ﲢﺴﺐ ﻧﻔﻘﺘﻪ ) ﻟﻮ ‪ ،( ٢٨ :١٤‬ﻭﺫﻟـﻚ‬
‫ﺣﻴﻨﹰﺎ ﺑﺎﻟﺼﻮﻡ ﻭﺣﻴﻨﹰﺎ ﺑﻜﺜﺮﺓ ﺍﳌﺂﻛﻞ‪ ،‬ﻭﺣﻴﻨﺎ ﺑﺎﳌﻔﺎﻭﺿﺔ ﻣﻊ ﺍﻟﻨـﺎﺱ‬ ‫ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﻛﺎﻥ ﺿﻌﻴﻔﹰﺎ ﻋﺎﺟﺰﹰﺍ ﻭﱂ ﻳﻜﻤﻞ ﺑﻌﺪ ﻧﻈﺎﻓـﺔ ﺃﻓﻜـﺎﺭﻩ‬
‫ﺑﺎﻟﻜﻼﻡ‪ ،‬ﺣﻴﻨﹰﺎ ﻣﺘﺬﻛﺮﹰﺍ ﻹﳍﻚ ﻭﺣﻴﻨﹰﺎ ﻣﺎﺋﺖ ﺍﻟﻨﻔﺲ ﻣـﻦ ﺫﻛـﺮﻩ‪.‬‬ ‫ﻭﻧﻘﺎﻭﺓ ﻧﻔﺴﻪ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻘﺎﺗﻞ ﻗﺒﺎﻟﺔ ﺍﻟﻌﺴﺎﻛﺮ ﺍﻟﻐﺮﻳﺒﺔ ﻗﺎﻝ ﻟـﻪ "ﺃﻱ‬
‫ﲤﺸﻲ ﰒ ﺗﺮﺟﻊ ﺗﺼﻌﺪ ﰒ ﺗﱰﻝ‪ ،‬ﺗﺘﻠﻄﻒ ﰒ ﺗﻘﺴﻮ‪.‬‬ ‫ﻣﻠﻚ ﺇﻥ ﺫﻫﺐ ﳌﻘﺎﺗﻠﺔ ﻣﻠﻚ ﺁﺧﺮ ﰲ ﺣﺮﺏ ﻻ ﳚﻠﺲ ﺃﻭ ﹰﻻ ﻭﻳﺘﺸﺎﻭﺭ‬
‫ﻻ ﺗﺸﻚ ﻟﺌﻼ ﻻ ﺗﱪﺡ ﻣﻦ ﻣﻮﺿﻌﻚ‪ .‬ﺍﻟﺬﻱ ﻳﻠﺘﻔﺖ ﺇﱃ ﺍﻟﻮﺭﺍﺀ‬ ‫ﻫﻞ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻼﻗﻲ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺍﻟﺬﻱ ﻳﺄﰐ ﻋﻠﻴﻪ ﺑﻌﺸﺮﻳﻦ ﺃﻟﻔﹰﺎ"‬
‫ﺣﲔ ﺳﲑﻩ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻓﺈﻥ ﻧﻔﺴﻪ ﺗﺼﲑ ﻋﻤﻮﺩﹰﺍ ﺃﺻﻤﹰﺎ ﻻ ﺣﺲ‬ ‫) ﻟﻮ ‪.( ٣١ :١٤‬‬
‫ﻓﻴﻪ‪.‬‬ ‫ﺇﻥ ﻫﻢ ﺍﻟﻌﺎﱂ ﻻ ﻳﻼﺋﻢ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺼﻨﻊ ﺟﻬﺎﺩﹰﺍ ﺭﻭﺣﺎﻧﻴﹰﺎ‪ .‬ﻓﺈﺫﺍ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻳﻬﺘﻢ ﺑﺎﻟﻌﺎﱂ ﻳﻐﻠﻆ ﻭﻳﻈﻠﻢ ﻭﻳﻌﻄﻞ ﺍﻟﻌﻘـﻞ ﻋـﻦ‬ ‫ﲰﻌﺖ ﻛﻠﻤﺔ ﺍﻟﺘﻠﻤﻴﺬ ﺍﻷﻭﻝ ﺑﻄﺮﺱ " ﻫﻮﺫﺍ ﳓﻦ ﻗﺪ ﺗﺮﻛﻨـﺎ ﻛـﻞ‬
‫ﺍﻟﺘﻔﺮﺱ ﰲ ﺍﷲ ﻓﺈﻥ ﻛﺎﻥ ﻓﻜﺮ ﺍﳉﺴﺪﺍﻧﻴﺎﺕ ﳝﻨﻌﻨﺎ ﻫﻜﺬﺍ ﻣﻦ ﺍﻟﻨﻈﺮ‬ ‫ﺷﻲﺀ ﻭﺗﺒﻌﻨﺎﻙ " ﺗﻈﻬﺮ ﻟﻚ ﺣﻘﻴﻘﺔ ﲡﺮﺩﻫﻢ ﺍﻟﻜﺎﻣـﻞ‪ .‬ﺇﺫ ﺃ‪‬ـﻢ ﱂ‬
‫ﰲ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻓﻜﻢ ﺑﺎﻷﺣﺮﻯ ﺍﻗﺘﻨﺎﺅﻫﺎ‪.‬‬ ‫ﻳﻘﺘﻨﻮﺍ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻣﻊ ﻳﺴﻮﻉ‪ .‬ﺃﺗﺮﻙ ﺃﻧﺖ ﺃﻳﻀﹰﺎ ﻛﻞ ﺷﻲﺀ ﻭﺍﺣﺘﻤﻞ‬
‫ﺍﻟﻀﻴﻘﺎﺕ ﻓﻔﻲ ﺍﳊﺎﻝ ﺗﺮﻯ ﺇﺷﺮﺍﻕ ﳎﺪ ﻳﺴﻮﻉ ﰲ ﺩﺍﺧﻠﻚ ﻭﺗﻐﻤﺮﻙ‬
‫ﺗﺸﺠﻊ ﺃﻳﻬﺎ ﺍﻟﺘﻠﻤﻴﺬ ﻭﺃﺧﺮﺝ ﻣﻦ ﺍﻟﻌﺎﱂ ﺑﺎﻟﻔﻌـﻞ ﻻ ﺑﺎﻻﺳـﻢ‪.‬‬
‫ﻛﻠﻚ ﲟﺤﺒﺘﻪ ﻭﺗﺼﲑ ﺷﺨﺼﹰﺎ ﺁﺧﺮ ﺟﺪﻳﺪﹰﺍ ﻣﻦ ﻋﺘﻴﻖ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻧـﻪ‬
‫ﺑﺎﳊﺮﻳﺔ ﻭﻟﻴﺲ ﻛﻤﺎ ﻫﻮ ﻗﺎﻧﻮﻥ ﻭﺍﻋﱪ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺨﻮﻑ ﺍﻟﻌﻤﻴﻖ‬
‫ﻃﺎﳌﺎ ﺗﺘﺤﺮﻙ ﻓﻴﻚ ﺍﳋﻄﻴﺔ ﺃﻭ ﺃﻱ ﻫﻢ ﺟﺴﺪﺍﱐ ﻣﻦ ﺍﻟﻌﺎﱂ ﺑـﺎﻟﻔﻜﺮ‬
‫ﺍﳌﻤﻠﻮﺀ ﻣﻦ ﺍﻟﻮﺣﻮﺵ ﺍﻟﺮﺩﻳﺌﺔ ﺍﻟﻜﺎﺳﺮﺓ ﻭﺍﻟﺪﺑﻴﺐ ﺍﻟﻘﺎﺗﻞ‪ .‬ﻭﻣﺎ ﻳﺴﻬﻞ‬
‫ﻭﺑﺎﻟﻌﻤﻞ ﻓﺄﻧﺖ ﻻ ﺯﻟﺖ ﻋﺘﻴﻘﹰﺎ‪ .‬ﻓﺎ‪‬ﺾ ﺑﺘﺠﺪﻳﺪ ﻧﻔﺴﻚ ﺑـﺎﻟﺘﻌﺮﻱ‬
‫ﻋﻠﻴﻚ ﺍﻟﻌﺒﻮﺭ ﻫﻮ ﺍﳊﺰﻥ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺮﲪﺔ‪.‬‬
‫ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﺍﻵﻻﻡ‪.‬‬
‫ﻟﻘﺪ ﻭﺿﻊ ﻟﻨﺎ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺧﻄﻮﺍﺕ ﳏﺪﻭﺩﺓ ﺑﻮﺻـﺎﻳﺎﻩ‬
‫ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻏﺎﻳﺔ ﺍﻟﱪ ﻭﻫﻲ‪ ) :‬ﺃﻭ ﹰﻻ ( ﺃﻥ ﻳﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺸﺮﻭﺭ‬
‫}‪{٦٧‬‬ ‫}‪{٦٦‬‬
‫ﺣﱴ ﻳﺘﺴﲎ ﳍﻢ ﻗﺘﺎﻝ ﺍﻟﺸﻬﻮﺍﺕ ﻓﻴﺼﲑ ﻋﻤﻠﻬﻢ ﺑﺄﻧﻔﺴﻬﻢ ﻭﻟﻴﺲ ﲟﺎ‬ ‫ﻭﳝﺘﻨﻊ ﻣﻦ ﺧﺪﻣﺔ ﺍﻟﺮﺫﺍﺋﻞ‪ ) .‬ﺛﺎﻧﻴﹰﺎ ( ﺃﻥ ﻳﺼﻨﻊ ﻛﻞ ﻣﺎ ﺗﺄﻣﺮ ﺑـﻪ‬
‫ﻫﻮ ﺧﺎﺭﺝ ﻋﻨﻬﻢ‪.‬‬ ‫ﺍﻟﺸﺮﻳﻌﺔ‪ ) .‬ﺛﺎﻟﺜﹰﺎ ( ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﺼﻼﺡ ﺍﻟﺬﻱ ﻫﻮ ﻓـﻮﻕ ﺧـﻮﻑ‬
‫ﺇﺫﺍ ﻣﺎ ﺍﻗﺘﻠﻌﺖ ﺷﻬﻮﺍﺕ ﺍﳉﺴﺪ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺗﻨﻘﻰ ﻣـﻦ ﺁﻻﻡ‬ ‫ﺍﻟﺸﺮﻳﻌﺔ‪ ) .‬ﺭﺍﺑﻌﹰﺎ ( ﺃﻥ ﻳﺒﺪﺃ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﻠﻤﺬﺓ ﻟﻠﻤﺴﻴﺢ ﺑﺎﳋﺮﻭﺝ‬
‫ﺍﻟﻨﻔﺲ ﻳﺒﺪﺃ ﰲ ﺃﻥ ﻳﺰﺭﻉ ﻟﺬﺍﺗﻪ ﺍﳌﻌﺮﻓﺔ ﺍﳊﻴﺔ ﻓﻴﻌﺒـﺪ ﺍﷲ ﺑـﺎﻟﺮﻭﺡ‬ ‫ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﺍﻟﻌﺎﱂ‪ ) .‬ﺧﺎﻣﺴﹰﺎ ( ﺃﻥ ﳛﺘﻤﻞ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟـﻀﻴﻘﺎﺕ‬
‫ﻭﺍﳊﻖ ﻭﺃﻳﻀﹰﺎ ﻳﺮﺗﻔﻊ ﺍﻟﻜﺎﻣﻠﲔ ﻣﻦ ﺍﻟﺮﺗﺒﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻟﻴﻜﻮﻧﻮﺍ ﺷـﺒﻪ‬ ‫ﺍﻟﱵ ‪‬ﺎ ﳝﻮﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ‪ ) .‬ﺳﺎﺩﺳﹰﺎ ( ﺃﻥ ﳛﻤﻞ ﺍﻟـﺼﻠﻴﺐ‬
‫ﺍﷲ‪ .‬ﻓﻴﻌﻤﻠﻮﺍ ﺑﺴﻠﻄﺔ ﻭﺣﺮﻳﺔ ﺗﻔﻮﻕ ﺍﻟﺴﻨﻦ ﻭﺍﻟﻮﺻﺎﻳﺎ ﻭﻟﺴﻨﺎ ﻧﺴﺘﻄﻴﻊ‬ ‫ﻭﻳﺼﻞ ﺇﱃ ﲤﺎﻡ ﻛﻤﺎﻝ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﺃﻥ ﻧﺼﻒ ﺣﺮﻛﺎ‪‬ﻢ ﺍﳊﻴﺔ ﺑﺎﻟﻜﻼﻡ‪ .‬ﻭﻫﻢ ﺃﻳـﻀﹰﺎ ﻻ ﻳﻘـﺪﺭﻭﻥ ﺃﻥ‬ ‫ﻛﻞ ﺃﱂ ﻳﺮﺑﻂ ﺍﳊﺮﻳﺔ ﲢﺖ ﺳﻠﻄﺎﻧﻪ ﻫﻮ ﺳﻴﺪﻧﺎ ﻭﺍﺿﻄﺮﺍﺭ ﺧﻮﻓﻪ‬
‫ﻳﻨﻌﺘﻮﺍ ﻋﻤﻠﻬﻢ ﺍﻹﳍﻲ ﻓﺈﱃ ﻫﺬﺍ ﺍﳊﺪ ﻳﻨﺘﻬﻲ ﻃﺮﻳﻖ ﺍﳌـﺴﻴﺢ ﺃﻳﻬـﺎ‬ ‫ﻣﻠﻘﻰ ﻋﻠﻴﻬﺎ ﻓﺈﻥ ﺍﻵﻻﻡ ﻻ ﺗﺴﺘﻌﺒﺪﻧﺎ ﻏﺼﺒﹰﺎ ﺑﻞ ﺣﺮﻳﺘﻨﺎ ﻫـﻲ ﺍﻟـﱵ‬
‫ﺍﻟﺘﻠﻤﻴﺬ‪ .‬ﻫﺬﺍ ﻫﻮ ﺁﺧﺮ ﺳﲑﺓ ﺍﻟﺘﺪﺑﲑ ﺍﻟﺬﻱ ﺗﺴﻠﻤﻨﺎﻩ ﻣﻦ ﺍﳌـﺴﻴﺢ‪.‬‬ ‫ﲣﻀﻊ ﳍﺬﻩ ﺍﻵﻻﻡ‪.‬‬
‫ﺃﺧﺮﺝ ﺍﻵﻥ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﲡﺮﺩ ﻣﻦ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﲜﺴﺪﻙ ﻭﺑﻨﻔـﺴﻚ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻳﻮﻟﺪ ﺛﻼﺙ ﻣﺮﺍﺕ ﻣﻦ ﺍﷲ‪ :‬ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﺒﻄﻦ ﻟﻠﻌﺎﱂ‪،‬‬
‫ﻟﺘﺠﺪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻔﻮﻕ ﺍﻟﻜﻼﻡ ﻭﺗﺘﻨﻌﻢ ‪‬ﺎ ﰲ ﻋﺎﱂ ﺍﳊﻖ ﺑﻴـﺴﻮﻉ‬ ‫ﻭﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻟﻠﺤﺮﻳﺔ ﻓﻴﻜﻮﻥ ﺍﺑﻨﹰﺎ ﷲ ﻭﻫﺬﻩ ﺍﻟﻮﻻﺩﺓ ﺗﻜﻮﻥ‬
‫ﺍﳌﺴﻴﺢ ﺭﺑﻨﺎ ﺍﻟﺬﻱ ﻟﻪ ﺍ‪‬ﺪ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ‪.‬‬ ‫ﺑﺎﳌﻌﻤﻮﺩﻳﺔ‪ ،‬ﻭﺍﻟﺜﺎﻟﺜﺔ ﻫﻲ ﺃﻥ ﻳﻮﻟﺪ ﺍﻹﻧﺴﺎﻥ ﺑﺈﺭﺍﺩﺗﻪ ﻣﻦ ﺍﻟﺘـﺪﺑﲑ‬
‫ﺍﳉﺴﺪﺍﱐ ﻟﻠﺮﻭﺣﺎﱐ ﻓﻴﻨﺘﻘﻞ ﻣﻦ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺇﱃ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ ﻭﻣـﻦ‬
‫ﺍﻟﺘﺄﱂ ﺇﱃ ﻋﺪﻡ ﺍﻵﻻﻡ‪ .‬ﻭﻣﻦ ﲨﻴﻊ ﺣﺮﻛـﺎﺕ ﺍﻹﻧـﺴﺎﻥ ﺍﳉﺪﻳـﺪ‬
‫ﺍﻟﺮﻭﺣﺎﱐ‪ .‬ﻓﻴﻨﻌﻢ ﺑﻨﻘﺎﺀ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﻫﻲ ﻋﺪﻡ ﺁﻻﻡ ﺍﻟﻨﻔﺲ ﻭﻣﻨـﻬﺎ‬
‫ﻳﺪﺧﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳊﺐ ﺍﻟﺮﻭﺣﺎﱐ ﺍﻟﺬﻱ ﻳﻮﻟﺪ ﻣﻨﻪ ﺍﳌﻌﺮﻓﺔ ﺍﻟـﱵ‬
‫ﺗﻨﻈﺮ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻭﺑﺬﺍ ﻳﺘﺪﺭﺝ ﺍﻟﻌﻘﻞ ﻭﻳﺼﻌﺪ ﺣﻴﺚ ﻳﺘﻜﻠﻢ ﻣـﻊ‬
‫ﺍﷲ‪ .‬ﻟﺬﻟﻚ ﺗﺮﻯ ﺍﻟﺬﻳﻦ ﻳﺸﺘﻬﻮﻥ ﺍﻟﻜﻤﺎﻝ ﻳﺘﺠﺮﺩﻭﻥ ﻣﻦ ﺍﳌﻘﺘﻨﻴـﺎﺕ‬
‫ﻟﻜﻲ ﻳﺘﻔﺮﻏﻮﺍ ﻟﻔﻼﺣﺔ ﺫﻭﺍ‪‬ﻢ ﻓﻴﻌﺘﻘﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻦ ﻛﻞ ﺃﻣﻮﺭ ﺍﻟﻌﺎﱂ‬

‫}‪{٦٩‬‬ ‫}‪{٦٨‬‬
‫ﻧﻘﺺ ﺛﻘﻠﻪ ﻓﺈﻧﻪ ﳜﻀﻊ ﻹﺭﺍﺩﺓ ﺍﻟﻨﻔﺲ ﺑﺴﻬﻮﻟﺔ ﻭﲡﺬﺑﻪ ﺍﻟـﻨﻔﺲ ﺇﱃ‬
‫ﲨﻴﻊ ﻣﺎ ﲣﺘﺎﺭﻩ‪.‬‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺸﺮﻩ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻔﺮﻍ ﻣﻦ ﺷﺮﻫﻪ ﻛﺎﻟﻐﺼﻦ ﺍﻟﺬﻱ‬
‫ﺗﺘﻔﺮﻍ ﻣﻨﻪ ﻛﻞ ﺍﻵﻻﻡ ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ﻓﻬﻮ ﻣﺒـﺪﺃ ﻃﺮﻳـﻖ ﺍﻟـﻀﺮﺑﺎﺕ‬
‫ﺍﻟﺸﻤﺎﻟﻴﺔ ﻭﻛﻞ ﺍﻟﺸﺮﻭﺭ ﺗﺘﺒﻌﻬﺎ ﻭﺍﺣﺪﺓ ﻓﻮﺍﺣﺪﺓ ﻓﻬـﻮ ﺃﻭ ﹰﻻ ﻳﻈﻠـﻢ‬
‫ﺍﻟﻀﻤﲑ ﻣﻦ ﺍﳍﺬﻳﺬ ﻭﺫﻛﺮ ﺍﷲ ﻭﻳﻘﺘﻢ ﺍﻟﺬﻫﻦ ﻣﻦ ﺗﺬﻛﺎﺭ ﺍﳌﺴﻴﺢ ﻭﺇﺫﺍ‬
‫ﺑﻄﻞ ﺫﻛﺮ ﺍﷲ ﻣﻦ ﺍﻟﻨﻔﺲ ﻓﺈ‪‬ﺎ ﺗﻔﻜﺮ ﰲ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻭﺗﻌﻤﻠـﻬﺎ‪.‬‬
‫ﻭﻛﻤﺎ ﺃﻥ ﻣﺒﺪﺃ ﻃﺮﻳﻖ ﺍﻟﱪ ﻫﻮ ﺍﻟﺼﻮﻡ ﻭﺍﻟﻨﺴﻚ ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﻣﺒﺪﺃ‬
‫ﻛﻞ ﺃﻋﻤﺎﻝ ﺍﳋﺰﻱ ﻫﻮ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻭﻛﻤﺎ ﺃﻥ ﲨﻴﻊ ﻣـﺎ ﻳـﺼﻨﻌﻪ‬
‫ﺍﻟﺒﺸﺮ ﻳﺒﺪﺃ ﺑﺬﻛﺮ ﻣﺎ ﻳﻔﻌﻠﻪ ﻫﻜﺬﺍ ﺗﺬﻛﺎﺭ ﺍﷲ ﻫﻮ ﺑﺪﺀ ﻛﻞ ﺻـﻼﺡ‬
‫ﻭﻛﻞ ﻓﻀﻴﻠﺔ ﻳﺼﻨﻌﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻏﲑ ﺫﺍﻛﺮ ﺍﷲ ﻓﻴﻬﺎ ﻓﻠﻴﺴﺖ ﻫـﻲ ﷲ‬
‫ﺑﻞ ﻟﻠﺸﻲﺀ ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﰲ ﻗﻠﺒﻪ ﺃﺛﻨﺎﺀ ﺻﻨﻌﻬﺎ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺫﻛﺮ ﺍﷲ ﻫﻮ ﺑﺪﺀ ﻛﻞ ﺻﻼﺡ ﻓﺸﺮﻩ ﺍﻟﺒﻄﻦ ﻫـﻮ‬
‫ﺿﺪ ﺫﻛﺮﻩ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻟﺼﻼﺡ ﻳﻘﻮﻡ ﺑﺬﻛﺮ ﺍﷲ ﻛﺬﻟﻚ ﺑﺪﺀ ﻛﻞ ﺷﺮ‬
‫ﻳﻘﻮﻡ ﺑﺸﺮﻩ ﺍﻟﺒﻄﻦ‪ .‬ﻓﺈﺫﺍ ﻗﺎﻭﻡ ﻫﺬﺍ ﺍﳌﺒﺪﺁﻥ ﺑﻌﻀﻬﻤﺎ ﺍﻟﺒﻌﺾ ﻭﻏﻠﺐ‬
‫ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ﻓﺴﻴﻐﻠﺐ ﻣﻊ ﺍﳌﻐﻠﻮﺏ ﲨﻴﻊ ﻣﺎ ﻳﺘﺒﻌﻪ ﻭﻛﻞ ﺻـﻼﺡ‬
‫ﻟﻴﺲ ﻣﺒﻨﻴﹰﺎ ﻋﻠﻰ ﺫﻛﺮ ﺍﷲ ﻓﺈﻧﻪ ﻳﻬﺪﻡ ﻭﻳﺴﻘﻂ‪ .‬ﻓﺎﻟﺸﺮﻩ ﻳﻄﺮﺩ ﺫﻛـﺮ‬
‫ﺍﳉﺴﺪ ﺑﺎﻟﻨﺴﻚ ﻳﻜﻮﻥ ﻟﻪ ﺍﻟﺸﺮﻛﺔ ﻣﻊ ﺭﻭﺣﺎﻧﻴﺘﻪ ﻭﺣﺴﺒﻤﺎ ﻳﺜﻘـﻞ‬
‫ﺍﷲ ﻣﻦ ﺍﻟﻨﻔﺲ ﺃﻭ ﹰﻻ ﻭﺑﺬﻟﻚ ﻳﻬﺪﻡ ﻛﻞ ﺻﻼﺡ‪.‬‬
‫ﺑﺎﳌﺂﻛﻞ ﻳﻌﺬﺏ ﺍﻟﻨﻔﺲ ﺇﱃ ﺛﻘﻠﻪ ﻭﻳﺮﺑﻂ ﺃﺟﻨﺤﺔ ﺃﻓﻜﺎﺭﻫﺎ‪ .‬ﺃﻣـﺎ ﺇﻥ‬
‫}‪{٧١‬‬
‫‪@ @ßb¨a@Šàî½a‬‬
‫ﺍﻟﺸﺮﺍﻫﺔ‬
‫ﺇﻥ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﺴﲑ ﻭﺭﺍﺀ ﺍﻟـﺸﻬﻮﺍﺕ ﺭﺫﺍﺋـﻞ ﲰﺠـﺔ‬
‫ﻭﻣﺮﺫﻭﻟﺔ ﻣﻦ ﻛﻼﻡ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ‪ .‬ﻟﻜﻦ ﺃﱂ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﺃﺭﺩﺃ ﲨﻴﻊ‬
‫ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﻷﻧﻪ ﳛﻂ ﺑﺎﻟﺒﺸﺮ ﻓﻴﺴﺎﻭﻳﻬﻢ ﺑﺎﳊﻴﻮﺍﻥ ﻷﻧﻪ ﻳﺒﻌﺪ ﻋﻨﻬﻢ‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﺘﻌﻘﻞ ﺍﻟﻠﺘﺎﻥ ﺗﻠﻴﻘﺎﻥ ﺑﺎﻟﻨﺎﻃﻘﲔ ﻓﻴﻈﻠﻢ ﺿـﻤﲑﻫﻢ ﺑﺜﻘـﻞ‬
‫ﺍﳌﺂﻛﻞ ﻟﺬﻟﻚ ﻓﻬﻮ ﺑﺎﺏ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻭﻣﺒﻄﻞ ﺍﻟﻔﻀﻴﻠﺔ ﻭﻣﻌﻮﻕ ﺍﻟﱪ‬
‫ﻛﻠﻪ‪ .‬ﺃﻛﺜﺮ ﲨﻴﻊ ﺍﻵﻻﻡ ﳒﺎﺳﺔ ﻭﻻ ﻳﻌﻄﻲ ﺍﳌﺘﻌﺒﺪ ﻟﻪ ﻫﺪﻭﺀﹰﺍ ﺑﻞ ﻫﻮ‬
‫ﺩﺍﺋﻢ ﻭﻣﻼﺯﻡ ﻟﻪ ﻭﻳﻘﻮﺩﻩ ﺇﱃ ﺣﻴﺚ ﻳﺮﻳﺪ ﺑﻄﺮﻕ ﻟﻴﺴﺖ ﺻﺎﻓﻴﺔ ﺑـﻞ‬
‫ﳑﻠﻮﺀﺓ ﻋﺜﺮﺍﺕ ﺛﻘﻴﻠﺔ‪.‬‬
‫‪@ @òçaŠ’Ûa@‰aŠ™c‬‬
‫ﺷﺠﺮﺓ ﺍﳌﺂﻛﻞ ﺇﺫﺍ ﻛﺜﺮﺕ ﺗﻈﻠﻢ ﺍﻟﻘﻠﺐ ﻭﺗﻘﺘﻢ ﺍﻟﺬﻫﻦ ﻭﺗﻌﻤـﻲ‬
‫ﺍﻹﻓﺮﺍﺯ ﻭﺗﺴﺪ ﺍﻟﺒﺎﺏ ﺃﻣﺎﻡ ﺗﻮﻟﺪ ﺍﻟﻜﻠﻤﺔ ﻭﲤﺘﺪ ﻣﻨﻔﺮﺷﺔ ﻋﻠﻰ ﻛـﻞ‬
‫ﺍﳊﻮﺍﺱ ﺍﳌﻌﻘﻮﻟﺔ ﻭﻫﻜﺬﺍ ﻳﻈﻠﻢ ﺍﻹﻧـﺴﺎﻥ ﺍﻟـﺪﺍﺧﻞ ﻷﻥ ﺍﻟﻄﺒﻴﻌـﺔ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﳌﻤﺘﺰﺟﺔ ﻓﻴﻨﺎ ﺗﻄﻠﺐ ﺧﻔﺔ ﻭﺳﺮﻋﺔ ﻭﲟﻘﺪﺍﺭ ﻣﺎ ﻳﺘﻠﻄـﻒ‬
‫}‪{٧٠‬‬
 ‫ﺇﻥ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺃﻛﺜﺮ ﺍﻵﻻﻡ ﳐﺎﻟﻔﺔ ﻹﺭﺍﺩﺓ ﺍﷲ ﻷﻥ ‪‬ﺎ ﺗﺪﺧﻞ‬
‫ﲨﻴﻊ ﺍﻵﻻﻡ ﺍﳌﻘﺎﺗﻠﺔ ﻟﻠﻨﻔﺲ ﻓﻬﻲ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﺇﺫﺍ ﺃﹸﻏﻠﻖ ﺃﻟﺰﻡ ﺑﻘﻴﺔ‬
‫ﺍﻟﺸﺮﻭﺭ ﺑﺎﳌﻜﻮﺙ ﺧﺎﺭﺟﺎﹰ‪ ،‬ﻭﻫﻜﺬﺍ ﻻ ﺗﺴﺘﻄﻴﻊ ﻫﺬﻩ ﺍﻟﺸﺮﻭﺭ ﺇﻳﺬﺍﺀ‬
‫ﻃﺒﻊ ﺍﻟﻨﻔﺲ ﺍﻟﺮﻭﺣﺎﱐ‪ .‬ﻓﺈﺫﺍ ﻓﺘﺤﻨﺎ ﺑﻔﺘﻮﺭﻧﺎ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻓﻔﻲ ﺍﻟﻮﻗﺖ‬
‫ﺗﺪﺧﻞ ﲨﻴﻊ ﺍﻵﻻﻡ ﺍﻟﱵ ﺃﻭﳍﺎ ﺍﻟﺰﻧﺎ ﰒ ﳏﺒﺔ ﺍﻟﻔﻀﺔ ﺍﻟﱵ ﺗﻠﺪ ﺍﻟﻜﺂﺑـﺔ‬
‫ﺍﻟﱵ ﺳﺒﺒﻬﺎ ﻋﺪﻡ ﺍﻗﺘﻨﺎﺀ ﺷﻴﺌﹰﺎ ﺃﻭ ﺿﻴﺎﻉ ﺷﻲﺀ ﻣﻦ ﺣﺎﺟﻴﺎﺗﻨﺎ ﻭﺃﻳـﻀﹰﺎ‬
‫ﻧﻐﻀﺐ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻄﻮﻧﻨﺎ ﻭﻣﻦ ﺍﻗﺘﻨﺎﺀ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜﺜﲑﺓ ﻳﺘﻤﻠﻜﻨﺎ‬
‫ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﺬﺏ ﻭﺍﳊﻠﻒ ﻭﺍﻟﺘﺠﺪﻳﻒ ﻋﻠﻰ ﺍﷲ ﻓﺈﻥ‬
‫ﺍﻟﻨﻔﺲ ﺇﺫﺍ ﺃﺿﺎﻋﺖ ﺗﺬﻛﺎﺭ ﺍﷲ ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ﺑﻐﲑ ﺧﻮﻑ ﻓﺈ‪‬ﺎ ﺗـﺼﻨﻊ‬
‫ﻛﻞ ﺷﺮ ﻭﻳﻜﻮﻥ ﺳﺒﺐ ﺫﻟﻚ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﺍﻟﺬﻱ ﻣﻨﻪ ﺗﺘﻮﻗﺪ ﻧﺎﺭ ﺍﻟﺰﻧﺎ‬
‫ﻼ ﻓﺈﻧﻪ‬
‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﺑﺘﻮﻗﺪﻫﺎ ﲢﺮﻙ ﺍﻷﻓﻜﺎﺭ ﻓﺈﺫﺍ ﱂ ﻳﺰﻥ ﺍﻹﻧﺴﺎﻥ ﻓﻌ ﹰ‬
‫ﻳﺰﱐ ﺧﻔﻴﺔ ﻭﰲ ﻛﻞ ﻭﻗﺖ ﻳﻜﻤﻞ ﺍﻟﻔﺴﻖ ﺑﻨﻔﺴﻪ ﻷﻥ ﺛﻘﻞ ﺍﻷﻃﻌﻤﺔ‬
‫ﺗﻘﻬﺮ ﺍﻷﻋﻀﺎﺀ ﺑﺎﻟﺸﻬﻮﺍﺕ‪ .‬ﻓﺄﲞﺮﺓ ﺍﻷﻃﻌﻤﺔ ﺍﻟﺜﻘﻴﻠﺔ ﺗﻜﻮﻥ ﺣﺠﺎﺑـﹰﺎ‬
‫ﻟﻠﻌﻘﻞ ﻭﺑﻌﺪ ﺫﻟﻚ ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﺗﻈﻠﻢ ﺍﻟﺬﻫﻦ ﺣﻴﻨﺌﺬ ﺇﺫﺍ ﺃﻇﻠ ‪‬ﻢ ﺍﻟﻌﻘﻞ‬
‫ﻛﻞ ﺍﳊﺴﻨﺎﺕ ﻋﺴﺮﺓ ﻋﻠﻰ ﳐﺪﻭﻋﻲ ﺍﻟﺒﻄﻮﻥ ﻷ‪‬ﻢ ﺇﳕﺎ ﺻﺎﺭﻭﺍ‬
‫‪‬ﺬﻩ ﺍﻟﺸﺮﻭﺭ ﻳﺒﻄﻞ ﻋﻨﻪ ﺫﻛﺮ ﺍﷲ ﺣﻴﻨﺌﺬ ﻳﻔﻌﻞ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ‪.‬‬
‫ﻋﺒﻴﺪﹰﺍ ﻟﺸﻬﻮﺍ‪‬ﻢ ﻓﺈﻥ ﲢﺮﻛﺖ ﻓﻴﻬﻢ ﺁﻻﻡ ﺭﻏﺒﺔ ﺍﻟﻄﻌﺎﻡ ﻭﺍﻟـﺰﱏ ﺃﻭ‬
‫‘‪@ @†¦a@ñìè‘ë@ëŠÛa@ñìè‬‬
‫ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺿﺪ ﺷﻬﻮﺓ ﺍﻟﺮﻭﺡ ﻓﻼ ﳝﻜﻦ ﺣﻀﻮﺭ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻊ‬
‫ﺍﻷﺧﺮﻯ ﻓﺸﻬﻮﺓ ﺍﻟﺮﻭﺡ ﻫﻲ ﻣﺪﺧﻞ ﲨﻴﻊ ﺍﻟﻔـﻀﺎﺋﻞ ﻭﺷـﻬﻮﺓ‬
‫ﺍﳉﺴﺪ ﻫﻲ ﻣﺪﺧﻞ ﳉﻤﻴﻊ ﺍﻟﺸﺮﻭﺭ‪ .‬ﺍﻟﻨﺴﻚ ﳜﻔﻒ ﺍﳉﺴﺪ ﻭﳚﻌﻠﻪ‬
‫}‪{٧٣‬‬
‫ﳏﺒﺔ ﺍﻟﺒﻄﻦ ﻫﻲ ﺿﺪ ﺍﻟﺼﻮﻡ‪ .‬ﻣﺒﻄﻠﺔ ﺍﻟﺼﻼﺓ ﻗﺬﺍﺭﺓ ﺍﻟﻘﻠـﺐ‬
‫ﻇﻼﻡ ﺍﻟﻌﻘﻞ ﻣﺼﻮﺭﺓ ﺍﻷﺷﻜﺎﻝ ﺃﻡ ﺍﳋﻴﺎﻻﺕ ﻣﻮﻟﺪﺓ ﺍﻟﺰﻧﺎ ﻣﻨﺠﺴﺔ‬
‫ﺍﳉﺴﺪ‪ .‬ﺗﺰﱐ ﺑﺎﻷﻓﻜﺎﺭ ﺩﻭﻥ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻧﺸﻴﻄﺔ ﻟﻜﻞ ﺷـﺮ‪ .‬ﻣﺒـﺪﺃ‬
‫ﻃﺮﻳﻖ ﺍﻟﻄﻐﻴﺎﻥ ﻭﺍﳋﻄﻴﺔ‪ .‬ﻓﻬﻨﺎﻙ ﻣﻦ ﻳﺄﻛﻞ ﻟﻠﺸﻬﻮﺓ ﻭﻫﻨـﺎﻙ ﻣـﻦ‬
‫ﻳﺄﻛﻞ ﻻﺣﺘﻴﺎﺝ ﺍﳉﺴﺪ ﻓﺎﻷﺧﲑ ﻟﻴﺲ ﻳﺄﻛﻞ ﳉﺴﺪﻩ ﺑﻞ ﻟﻨﻔﺴﻪ ﻓﺈﻧﻪ‬
‫ﻳﻐﺬﻱ ﺍﳉﺴﺪ ﻟﻴﻜﻮﻥ ﻣﻌﺪ ﻟﻠﻨﻔﺲ ﻻﺣﺘﻴﺎﺟﻬﺎ ﺇﻟﻴﻪ ﻭﺍﻟﺬﻱ ﻳﺄﻛـﻞ‬
‫ﻟﻠﺸﻬﻮﺓ ﺇﳕﺎ ﻳﺄﻛﻞ ﳉﺴﺪﻩ ﻷﻥ ﺍﳉﺴﺪ ﻳﻌﺮﻑ ﻣﻦ ﺃﻣﺮﻳﻦ ﳘﺎ ﻧﻈﺮﻩ‬
‫ﻭﺃﻋﻤﺎﻟﻪ‪ .‬ﺃﻣﺎ ﺍﻟﻨﻔﺲ ﻓﻬﻲ ﺗﻌﺮﻑ ﻣﻦ ﺃﻋﻤﺎﳍﺎ ﻓﻘﻂ‪.‬‬
‫ﺍﳌﺨﺎﺩﻉ ﻣﻦ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻻ ﻳﺼﻠﺢ ﷲ ﻷﻥ ﺍﷲ ﻳﻄﻠـﺐ ﻣـﻦ‬
‫ﺍﻟﻨﺎﺱ ﺃﻋﻤﺎ ﹰﻻ ﻭﺿﻴﻘﺎﺕ ﻭﻧﻘﺎﺀ ﻗﻠﺐ‪ .‬ﻓﻠﺘﻀﻊ ﻓﺮﻗﹰﺎ ﺑـﲔ ﺣﻴﺎﺗـﻚ‬
‫ﻭﺣﻴﺎﺓ ﺍﻟﺒﻬﺎﺋﻢ ﻓﺄﻧﺖ ﺻﻮﺭﺓ ﺍﳋﺎﻟﻖ ﻓﻠﻤﺎﺫﺍ ﺗﺮﺳﻢ ﺫﺍﺗـﻚ ﺑـﺸﻜﻞ‬
‫ﺍﻟﻮﺣﻮﺵ‪ .‬ﺃﻟﺴﺖ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﺘﻄﻮﻳﺐ ﻗﺪ ﺃﻋﻄﻲ ﻟﻠﻨﺴﺎﻙ ﻭﺍﻟﺼﺎﺋﻤﲔ‬
‫ﻓﺄﺳﺮﻉ ﻟﺘﺆﻫﻞ ﳍﺬﺍ ﺍﻟﺘﻄﻮﻳﺐ ﻭﺍﻫﺮﺏ ﻣﻦ ﺍﻟﻮﻳﻞ ﺍﳌﻌﺪ ﻟﻠﺸﺒﺎﻋﻰ‪.‬‬
‫ﺍﻟﻐﻀﺐ ﺃﻭ ﺍﳊﺴﺪ ﺃﻭ ﺃﻱ ﺃﱂ ﻛﺎﻥ ﻓﺈﻧﻪ ﻻ ﻳﺴﻬﻞ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻐﻠﺒﻮﻩ‬
‫ﺃﻭ ﻳﻘﻬﺮﻭﻩ ﺑﻞ ﻛﻞ ﺃﱂ ﻳﻐﺼﺒﻬﻢ ﻟﻔﻌﻠﻪ ﻭﺃﻳـﻀﹰﺎ ﻻ ﻳـﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ‬
‫ﳜﺪﻣﻮﺍ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺷﻴﺌﹰﺎ ‪‬ﻳﺨﺪﻡ ﻣﻌﻪ‪.‬‬
‫}‪{٧٢‬‬
‫ﺣﲔ ﺗﻴﻘﻈﺖ ﺍﻟﺸﻬﻮﺓ ﻣﻠﻚ ﺍﳋﺰﻱ ﻋﻠﻴﻬﻤﺎ ﻓﻜﻤﺎ ﺃﻧﻪ ﺑﺄﻛﻞ ﲦـﺮﺓ‬ ‫ﻼ ﻋﺴﺮ‬‫ﺧﺎﺿﻌﹰﺎ ﻟﻠﻨﻔﺲ ﻟﺘﻔﻌﻞ ﻓﻴﻪ ﻛﻞ ﻣﺸﻴﺌﺎ‪‬ﺎ ﻭﻣﺎ ﺩﺍﻡ ﺍﳉﺴﺪ ﺛﻘﻴ ﹰ‬
‫ﻭﺍﺣﺪﺓ ﻋﺪﻣﺎ ﺍﻻﻏﺘﺬﺍﺀ ﻣﻦ ﺃﲦﺎﺭ ﺍﻟﻔﺮﺩﻭﺱ‪ .‬ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﳔﻴﺐ ﳓﻦ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺍﻟﺘﺼﺮﻑ ﻓﻜﻠﻤﺎ ﺍﺭﺗﻔﻌﺖ ﺇﱃ ﻓﻮﻕ ﳚﺬ‪‬ﺎ ﺑﺜﻘﻠـﻪ ﺇﱃ‬
‫ﻣﻦ ﻣﺎﺋﺪﺓ ﺍﳌﻠﻜﻮﺕ ﺑﺎﻻﻣﺘﻼﺀ ﻣﻦ ﻣﺎﺋﺪﺓ ﻭﺍﺣﺪﺓ‪.‬‬ ‫ﺃﺳﻔﻞ ﻷﻥ ﺇﻧﺎﺀ ﺃﻓﻜﺎﺭ ﺍﻟﻨﻔﺲ ﻫﻮ ﰲ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﺇﺫﺍ ﻏﻠﻆ ﺑﻜﺜﺮﺓ‬
‫ﻻ ﻧﻈﻦ ﺃﻥ ﺍﻷﻃﻌﻤﺔ ﺍﻟﻠﺬﻳﺬﺓ ﻓﻘﻂ ﺗﺴﺒﺐ ﺷﺮﻫﹰﺎ ﻟﻜﻦ ﻋﻴـﺴﻮ‬ ‫ﺍﻷﻃﻌﻤﺔ ﺃﺑﻄﻞ ﺳﺮﻋﺔ ﺣﺮﻛﺔ ﺃﻓﻜﺎﺭ ﺍﻟﻨﻔﺲ ﻣﺎ ﺩﺍﻣﺖ ﺗﺴﻤﻊ ﺷـﻴﺌﹰﺎ‬
‫ﺑﺄﻛﻠﺔ ﻋﺪﺱ ﺣﻘﲑﺓ ﺃﻇﻬﺮ ﺷﺮﻩ‪ .‬ﻓﺒﲔ ﺻﱪﻙ ﺑﺎﻷﻃﻌﻤﺔ ﺍﳊﺎﺿـﺮﺓ‬ ‫ﻋﺎﳌﻴﹰﺎ ﺑﻮﺍﺳﻄﺔ ﺍﳊﻮﺍﺱ ﺍﳉﺴﺪﺍﻧﻴﺔ‪.‬‬
‫ﻭﻟﻮ ﻛﺎﻧﺖ ﻧﺬﺭﹰﺍ ﻳﺴﲑﹰﺍ ﻓﺘﺴﺘﻄﻴﻊ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﻠﺬﻳﺬ ﺃﻳـﻀﹰﺎ‪ .‬ﻭﺇﺫﺍ‬ ‫ﺇﺫﺍ ﺃﺭﺍﺩﺕ ﺍﻟﻨﻔﺲ ﺃﻥ ﺗﺴﻤﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻭﻛﻼﻣﻬﻢ ﺍﳊﻲ ﻓﺈ‪‬ﺎ‬
‫ﺃﻏﻠﻘﺖ ﺑﺎﺏ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺑﻘﻴﺖ ﲨﻴﻊ ﺍﻟﺸﻬﻮﺍﺕ ﺧﺎﺭﺟﹰﺎ ﻓﻠﻨﻤﺖ‬ ‫ﻟﻴﺴﺖ ﳏﺘﺎﺟﺔ ﻟﻠﺤﻮﺍﺱ ﺍﳋﺎﺭﺟﻴﺔ ﺑﻞ ﺇﱃ ﺍﻷﻋﻀﺎﺀ ﺍﻟﺪﺍﺧﻠﻴﺔ ﻣﻨـﻬﺎ‬
‫ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻟﻨﺤﻴﻲ ﺷﻬﻮﺓ ﺍﻟﺮﻭﺡ ﻭﻟﻨﺸﻜﺮ ﺍﷲ ﺍﻟـﺬﻱ ﻳﻘﻴﺘﻨـﺎ‬ ‫ﺑﻜﻞ ﺃﺟﺰﺍﺋﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﺍﶈﺒﺔ ﺃﻭ ﺍﻟﺘﻤﻴﻴﺰ ﺃﻭ ﺍﻻﺳﺘﻀﺎﺀﺓ ﺃﻭ ﻏﲑﻫـﺎ‬
‫ﺑﺎﻷﻃﻌﻤﺔ ﺍﳊﻘﲑﺓ ﻟﻴﻈﻬﺮ ﺃﻧﻨﺎ ﺑﻨﲔ ﻭﻟﺴﻨﺎ ﻋﺒﻴﺪﹰﺍ ﺃﺟـﺮﺍﺀ ﺑﺒﻄﻨـﻬﻢ‬ ‫ﻣﺎ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻷﻋﻀﺎﺀ ﺧﻔﻴﻔﺔ ﻏﲑ ﻣﻀﻄﺮﺑﺔ‪.‬‬
‫ﻭﻟﻨﻐﻠﺐ ﺍﻟﺸﻬﻮﺓ ﺍﻷﻭﱃ ﺑﺎﻟﺼﱪ ﻟﻜﻲ ﻧﻘﻮﻯ ﻋﻠـﻰ ﻗﻬـﺮ ﺑﻘﻴـﺔ‬ ‫ﲣﺘﻠﻂ ﺍﻟﻨﻔﺲ ﺍﻟﻨﲑﺓ ﺑﺎﻷﻋﻀﺎﺀ ﺍﻟﻨﲑﺓ ﻣﺎ ﺩﺍﻣﺖ ﻧﻈﻴﻔـﺔ ﻣـﻦ‬
‫ﺍﻟﺸﻬﻮﺍﺕ‪ " .‬ﺍﻷﻃﻌﻤﺔ ﻟﻠﺠﻮﻑ ﻭﺍﳉﻮﻑ ﻟﻸﻃﻌﻤﺔ ﻭﺍﷲ ﻳﺒﻴﺪ ﻫـﺬﺍ‬ ‫ﺍﻟﺘﻜﺪﺭ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻏﻠﻈﺖ ﺑﻜﺜﺮﺓ ﺍﻷﻃﻌﻤﺔ ﺻﺎﺭﺕ ﻛﺠﺴﻢ ﻏﻠـﻴﻆ‪.‬‬
‫ﻭﺗﻠﻚ "‪.‬‬ ‫ﻭﻋﻮﺽ ﺃﻥ ﺗﺄﺧﺬ ﻣﻨﻬﺎ ﻣﺴﺎﻋﺪﺓ ﺗﺼﲑ ﳍﺎ ﻋﺜﺮﺓ ﻭﺗﻌﻄـﻞ ﺳـﺮﻋﺔ‬
‫ﻭﻟﻜﻦ ﺍﳉﺴﺪ ﻟﻴﺲ ﻟﻠﺰﻧﺎ ﺑﻞ ﻟﻠﺮﺏ ﻭﺍﻟﺮﺏ ﻟﻠﺠﺴﺪ ) ‪١‬ﻛﻮ ‪:٦‬‬ ‫ﻓﻌﻠﻬﺎ‪ .‬ﻓﻬﺬﻩ ﻭﺃﻣﺜﺎﳍﺎ ﻳﻔﻬﻤﻬﺎ ﺍﻟﺬﻳﻦ ﻳﻨﻈﺮﻭﻥ ﺑﻠﻄﻒ ﺇﱃ ﺍﻟﻄﺒـﺎﺋﻊ‬
‫‪ ( ١٣‬ﻭﺍ‪‬ﺪ ﷲ ﺩﺍﺋﻤﹰﺎ ﺃﺑﺪﻳﹰﺎ ﺁﻣﲔ‪.‬‬ ‫ﺑﺎﳌﻌﺮﻓﺔ‪.‬‬
‫ﺇﻥ ﺃﻭﻝ ﺃﱂ ﻗﺎﺗﻞ ﺑﻪ ﺍﻟﻌﺪﻭ ﺭﺋﻴﺲ ﺟﻨﺴﻨﺎ ﻫﻮ ﺷﻬﻮﺓ ﺍﻟـﺒﻄﻦ‪.‬‬
‫ﻭﺑﻌﺪﻩ ﺩﺧﻞ ﺍﻻﳓﻼﻝ ﻭﺑﻌﺪﻩ ﺃﺣﺴﺎ ﺑﺄﱂ ﺍﻟﺰﻧﺎ ﻷﻥ ﻋﻴﻮ‪‬ﻤﺎ ﻓﺘﺤﺖ‬
‫ﺑﻌﺪ ﺃﻥ ﺃﻛﻼ ﻓﻌﺮﻓﺎ ﺃ‪‬ﻤﺎ ﻋﺮﻳﺎﻧﺎﻥ‪ .‬ﻓﺈﻧﻪ ﻣﻌﻠﻮﻡ ﺃﻥ ﺷﻬﻮﺓ ﺍﻟـﺰﻭﺍﺝ‬
‫ﺣﲔ ﲢﺮﻛﺖ ﰲ ﺃﻋﻀﺎﺀ ﺍﻟﺘﻨﺎﺳﻞ ﺃﺣﺴﺎ ﻭﺧﺠﻼ ﻣﻦ ﻧﻈﺮ ﺑﻌﻀﻬﻤﺎ‬
‫ﺑﻌﻀﹰﺎ ﻓﺈﻥ ﺍﻟﺸﻬﻮﺓ ﱂ ﺗﺘﻴﻘﻆ ﺇﻻ ﺑﻌﺪ ﺩﺧﻮﻝ ﺍﻟﺜﻤﺮﺓ ﺇﱃ ﺍﻟﺒﻄﻦ‪ .‬ﻭﻣﻦ‬
‫}‪{٧٥‬‬ ‫}‪{٧٤‬‬
‫ﻭﻛﻦ ﻧﺎﻇﺮﹰﺍ ﺫﺍﺗﻚ ﺣﻴﻨﻤﺎ ﺗﺒﺪﺃ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﰲ ﻣﻘﺎﺗﻠﺘـﻚ‪ .‬ﺍﲨـﻊ‬
‫ﻋﺴﺎﻛﺮ ﺃﻓﻜﺎﺭﻙ ﻭﺍﺟﻌﻞ ﺭﺃﺳﻬﻢ ﺍﻟﺬﻫﻦ ﺍﳌﺘﻴﻘﻆ ﻣﻘﺎﺑﻠـﺔ ﺭﺋـﻴﺲ‬
‫ﺍﻟﻠﺼﻮﺹ ﺍﻟﺬﻱ ﻫﻮ ﺃﱂ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﻓﻬﻲ ﲣﺪﻋﻚ ﰲ ﺍﻟﺒﺪﺀ ﻟﺘﺄﻛﻞ‬
‫ﻷﺟﻞ ﺍﻻﺣﺘﻴﺎﺝ ﻭﻋﻨﺪ ﺫﻟﻚ ﲡﺬﺑﻚ ﺇﱃ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻓﺘﻌﻘـﻞ ﻭﻣﻴـﺰ‬
‫ﺇﻓﺮﺍﺯﺍﺕ ﺍﳉﻮﻉ ﻭﺍﻋﺮﻑ ﺟﻮﻋﻚ ﻓﻬﻨﺎﻙ ﺟﻮﻉ ﺍﻟﺼﺒﻴﺎﻥ ﻭﻫﻨـﺎﻙ‬
‫ﺟﻮﻉ ﻣﻦ ﺍﻟﻀﻌﻒ ﻭﻫﻨﺎﻙ ﺟﻮﻉ ﻣﻦ ﺍﳋﻠﻮ ﺍﻟﺰﺍﺋﺪ ﻭﻫﻨﺎﻙ ﺟﻮﻉ ﻣﻦ‬
‫ﺍﻟﻌﺎﺩﺓ ﻭﻫﻨﺎﻙ ﺟﻮﻉ ﻣﻦ ﺍﻟﺒﻄﺎﻟﺔ ﺣﻴﻨﻤﺎ ﻻ ﻳﻜﻮﻥ ﻟﻠﻌﻘـﻞ ﺷـﺎﻏﻞ‬
‫ﻭﻫﻨﺎﻙ ﺟﻮﻉ ﺳﺒﺒﻪ ﺣﻨﺠﺮﺓ ﻭﻗﺖ ﺍﻟﻈﻬﺮ‪ .‬ﻭﻫﻨﺎﻙ ﺟـﻮﻉ ﺳـﺒﺒﻪ‬
‫ﺑﺮﻭﺩﺓ ﺍﳉﺴﻢ ﻳﻄﻠﺐ ﺣﺮﺍﺭﺓ ﺑﺎﻟﻄﻌﺎﻡ ﻭﻫﻨﺎﻙ ﺟﻮﻉ ﺳـﺒﺒﻪ ﺯﻳـﺎﺩﺓ‬
‫ﺍﻟﺘﻌﺐ‪.‬‬
‫ﻳﻌﻤﻞ ﻓﻴﻨﺎ ﻋﺎﻣﻼﻥ ﻣﻮﺕ ﻭﺣﻴﺎﺓ‪ .‬ﺍﳌﻮﺕ ﻫﻮ ﻟﻺﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﺍﻟﺬﻱ‬
‫ﻭﻫﻨﺎﻙ ﺃﺳﺒﺎﺏ ﺍﳉﻮﻉ ﻛﻲ ﺗﻔﺮﺯ ﺟﻮﻉ ﺍﺣﺘﻴﺎﺟﻚ ﻟﻜـﻲ ﻻ‬
‫ﻫﻮ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳌﺮﺫﻭﻟﺔ‪ .‬ﻭﺍﳊﻴﺎﺓ ﻫﻲ ﻟﻺﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺍﻟـﺬﻱ ﻫـﻮ‬
‫ﻳﻀﻠﻠﻚ ﺟﻮﻉ ﺍﻟﺸﻬﻮﺓ ﻭﺗﻈﻦ ﺃﻧﻪ ﺟﻮﻉ ﻃﺒﻴﻌﻲ‪ ،‬ﻓﺎﳉﻮﻉ ﺍﻟﻄﺒﻴﻌﻲ‬
‫ﻟﻴﺲ ﻫﻮ ﻓﺮﻭﻍ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﺍﳌﻌﺪﺓ ﺑﻞ ﻓﺮﻭﻍ ﻗﻮﺓ ﺍﻟﻐﺬﺍﺀ ﻣﻦ ﻛـﻞ‬
‫ﺍﻷﻋﻀﺎﺀ ﻓﺤﻴﻨﻤﺎ ﺗﺘﻌﺮﻯ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﻗﻮﺓ ﺍﻷﻃﻌﻤﺔ ﻓﺈ‪‬ـﺎ ﺗﻠـﺒﺲ‬
‫ﺿﻌﻔﹰﺎ ﻋﻮﺿﹰﺎ ﻋﻨﻬﺎ ﻓﺘﺴﺄﻝ ﺃﻋﻀﺎﺀﻙ ﺃﻥ ﳜﺪﻣﻮﻧﻚ ﺧﺪﻣﺔ ﻣﺎ ﻓـﻼ‬
‫ﳚﻴﺒﻮﻙ – ﻫﺬﺍ ﻫﻮ ﺍﳉﻮﻉ ﺍﻟﻄﺒﻴﻌﻲ ﺍﻟﺬﻱ ﺇﺫﺍ ﺷﻌﺮﺕ ﺑـﻪ ﺗﻨـﺎﻭﻝ‬
‫ﻏﺬﺍﺀ ﻳﺮﺩ ﻷﻋﻀﺎﺋﻚ ﻗﻮ‪‬ﺎ ﻭﺍﺣﺬﺭ ﻟﺌﻼ ﺗﺴﺮﻗﻚ ﺍﻟﺸﻬﻮﺓ‪ .‬ﺃﻣـﺎ ﺇﺫﺍ‬
‫ﻗﺎﺗﻠﻚ ﺍﳉﺴﺪ ﻷﺟﻞ ﺍﺣﺘﻴﺎﺟﻪ ﺃﻭ ﲜﻮﻉ ﺍﻟﺸﻬﻮﺍﺕ ﻓﺄﻏﻠﺐ ﻗﺘﺎﻟﻪ ﰲ‬
‫ﺍﳊﺎﻝ ﺑﺎﻟﺼﱪ ﻭﺭﺩ ﺿﻤﲑﻙ ﻣﻦ ﺍﳉﻮﻉ ﺇﱃ ﺍﳌﻔﺎﻭﺿﺔ ﻣـﻊ ﺍﷲ ﻭﰲ‬
‫ﺍﻟﻮﻗﺖ ﺗﻐﻠﺐ ﳉﺎﺟﺔ ﺍﳉﻮﻉ ﻭﻳﻈﻬﺮ ﻟﻚ ﺃﻧﻪ ﻟﻴﺲ ﺟﻮﻋﹰﺎ ﻃﺒﻴﻌﻴﹰﺎ‪.‬‬
‫}‪{٧٧‬‬
‫‪@ @…bÛa@Šàî½a‬‬
‫ﺗﻬﺬﻳﺐ ﻭﻗﻤﻊ ﺍﳉﺴﺪ‬
‫ﻼ ﺃﺩﺧﻠﻮﺍ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﻀﻴﻖ ﻷﻧﻪ‬‫ﻧﺎﺩﻯ ﺭﺑﻨﺎ ﲨﻴﻊ ﺍﻟﺘﻼﻣﻴﺬ ﻗﺎﺋ ﹰ‬
‫ﺑﺪﻭﻥ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﺪﺧﻞ ﻣﻠﻜﻮﺕ ﺍﷲ ﻓﺈﻧﻪ ﺇﻥ‬
‫ﱂ ﻳﺒﻄﻞ ﺍﻹﻧﺴﺎﻥ ﺇﺣﺴﺎﺱ ﻣﺬﺍﻗﺔ ﺍﻟﻌﺎﱂ ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺬﻭﻕ‬
‫ﺣﻼﻭﺓ ﺗﺪﺑﲑ ﺍﳌﺴﻴﺢ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﺣﺪ ﺃﻥ ﻳﺒﻄﻞ ﻫﺬﺍ ﺍﻹﺣﺴﺎﺱ ﺇﻻ‬
‫ﺑﻘﻮﺓ ﺍﻟﺼﱪ ﻷﻥ ﺍﻟﺬﻱ ﻳﻘﻄﻊ ﻣﻦ ﻧﻔﺴﻪ ﻟﺬﺓ ﲨﻴﻊ ﺍﻟﺸﻬﻮﺍﺕ ﻓﺈﻧـﻪ‬
‫ﻳﻨﺒﺖ ﻣﻮﺿﻌﻬﺎ ﺍﻟﺼﺎﳊﺎﺕ‪ ،‬ﻓﺈﻥ ﱂ ﻳﻘﻠﻊ ﺍﻟﺸﺮ ﻻ ﻳﺜﺒﺖ ﺍﳋﲑ‪ .‬ﻓﺈﻧﻪ‬
‫ﺍﻟﺘﺪﺍﺑﲑ ﺍﳌﺘﻘﻨﺔ‪.‬‬
‫‪@ @†¦a@kíˆèm@†öaìÏ‬‬
‫ﻣﺒﺪﺃ ﺍﻟﻨﺴﻚ ﻋﺴﺮ ﻭﻣﺮ ﻭﻟﻜﻦ ﺁﺧﺮﺗﻪ ﻃﻴﺐ ﻭﺣﻠﻮ ﻷﻧﻪ ﺣﻴﻨﻤﺎ‬
‫ﻳﺒﺪﺃ ﺍﻹﻧﺴﺎﻥ ﻳﻌﻤﻞ ﻓﻼﺣﺔ ﺍﻟﱪ ﺑﺬﺍﺗﻪ ﻓﺄﻭﻝ ﻋﻤﻞ ﻳﻌﻤﻠـﻪ ﻫـﻮ ﺃﻥ‬
‫ﻳﺼﻮﻡ ﻷﻧﻪ ﺑﺪﻭﻥ ﺍﻟﻨﺴﻚ ﲨﻴﻊ ﻓﻀﺎﺋﻞ ﻓﻼﺣﺔ ﺍﻟﺬﺍﺕ ﻣﺮﲣﻴـﺔ‬
‫ﻓﺎﻟﺼﻼﺓ ﻻ ﺗﻜﻮﻥ ﻧﻘﻴﺔ ﻭﺍﻟﺘﺰﻣﲑ ﻻ ﻳﻜﻮﻥ ﻣﺘﻴﻘﻈـﹰﺎ ﻭﺍﻷﻓﻜـﺎﺭ ﻻ‬
‫ﺗﻜﻮﻥ ﻣﺘﻨﻘﻴﺔ ﻭﺍﻟﺬﻫﻦ ﻻ ﻳﺼﻔﻮ ﻭﺍﻹﻧﺴﺎﻥ ﺍﳋﻔﻲ ﻻ ﻳﺘﺠﺪﺩ‪ .‬ﺍﻧﺘﺒـﻪ‬
‫}‪{٧٦‬‬
‫ﻏﻠﺒﺘﻚ ﳍﻤﺎ ﺗﻨﻔﺘﺢ ﺃﻣﺎﻣﻚ ﺑﺎﺏ ﻏﻠﺒﺔ ﻛﻞ ﺍﻵﻻﻡ ﻓﻴﺄﺗﻴﻚ ﺑﻨـﺼﻒ‬ ‫ﻻ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺸﻬﻮﺓ ﺃﻥ ﺗﺴﺘﻌﺒﺪﻙ ﺑﻞ ﻣﻦ ﻗﻮﺗﻚ ﺗﻘﺎﺗﻠﻚ ﻓﺈﻧـﻪ‬
‫ﻗﻮ‪‬ﻤﺎ ﻷﻥ ﻳﺪ ﺍﳌﺴﻴﺢ ﻣﻌﻚ ﻻ ﲣﻒ ﺟﺎﻫﺪ ﻭﺍﻏﻠﺐ‪.‬‬ ‫ﲟﻘﺪﺍﺭ ﺻﺤﺔ ﺍﻟﻨﻔﺲ ﺗﻜﻮﻥ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ﺗﺮﺳﻞ ﻣﻨﻬﺎ ﺍﻟـﺸﻬﻮﺓ ﻓـﻼ‬
‫ﻻ ﲢﺴﺐ ﺃﻧﻚ ﻏﻠﺒﺖ ﺇﺫﺍ ﻗﻬﺮﺕ ﺷﻬﻮﺓ ﺍﻷﻃﻌﻤﺔ ﺍﻟﻠﺬﻳﺬﺓ ﻓﻘﻂ‬ ‫ﺗﻌﻄﻴﻬﺎ ﻗﻮﺗﻚ ﻟﺘﻘﺎﺗﻞ ﻣﻌﻚ ﻓﻤﻨﻚ ﻳﻨﻤﻮ ﺳﺒﺐ ﺷﻬﻮﺗﻚ ﻭﻣﻨـﻚ‬
‫ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻚ ﺃﻥ ﺗﻘﺎﺗﻞ ﺿﺪ ﺍﳊﻘﲑﺓ ﺃﻳﻀﹰﺎ‪ .‬ﻭﺑﺎﺧﺘﺼﺎﺭ ﻛﻞ ﺷﻲﺀ‬ ‫ﺃﻳﻀﹰﺎ ﺗﺒﻄﻞ‪ .‬ﺇﺭﺍﺩﺗﻚ ﺗﻐﻠﺐ ﺍﻵﻻﻡ ﻭﺍﻟﺸﻬﻮﺍﺕ ﻭﺇﺭﺍﺩﺗـﻚ ﺃﻳـﻀﹰﺎ‬
‫ﻳﻮﺿﻊ ﻋﻠﻰ ﺍﳌﺎﺋﺪﺓ ﻭﺗﺮﻯ ﺃﻥ ﻋﻴﻨﻴﻚ ﺗﺸﺘﻬﻴﻪ ﻻ ﺗﺄﻛﻠﻪ ﻓﺈﺫﺍ ﻋﻮﺩﺕ‬ ‫ﺗﻨﻤﻴﻬﻢ‪.‬‬
‫ﺑﻄﻨﻚ ﻫﺬﺍ ﻓﺈ‪‬ﺎ ﻻ ﺗﻄﻠﺐ ﻣﻨﻚ ﺇﻻ ﺍﺣﺘﻴﺎﺟﹰﺎ ﻓﻘﻂ‪.‬‬ ‫ﺇﻥ ﻋﺎﺷﺖ ﻓﻴﻚ ﺍﻟﺸﻬﻮﺓ ﺃﻣﺎﺗﺖ ﺣﻴﺎﺗﻚ ﺑﺎﷲ ﻷﻧﻪ ﻻ ﳝﻜـﻦ‬
‫‪@ @âbÈİÛa@¿@ü@ñìè’Ûa@¿@dݨa‬‬ ‫ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻌﻴﺶ ﻣﻊ ﺍﷲ ﻭﻣﻊ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻓﺎﻷﻣﻮﺭ ﺍﳉﻴﺪﺓ ﺗﻨﻤﻮ ﻓﻴﻚ‬
‫ﻣﻦ ﺍﻟﻨﻔﺲ ﲟﻌﻮﻧﺔ ﺍﻟﻨﻌﻤﺔ ﺃﻣﺎ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳌﺮﺫﻭﻟﺔ ﻓﺘﺴﺒﺐ ﻣﻦ ﺍﳉﺴﺪ‬
‫ﺍﻏﻠﺐ ﺷﻬﻮﺓ ﺍﻟﺒﻘﻞ ﻟﻜﻲ ﺗﻐﻠﺐ ‪‬ﺎ ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﻓﺎﻷﻭﻓﻖ ﻟﻚ ﺃﻥ‬
‫ﻭﳛﺮﺽ ﻋﻠﻴﻬﺎ ﺍﻟﻌﺪﻭ‪.‬‬
‫ﺗﺄﻛﻞ ﺍﻟﻠﺤﻢ ﺑﻼ ﺷﻬﻮﺓ ﻣﻦ ﺃﻥ ﺗﺄﻛﻞ ﻋﺪﺳﹰﺎ ﺑﺸﻬﻮﺓ‪ .‬ﻻ ﳚـﺬﺑﻚ‬
‫ﺍﻟﻄﻌﺎﻡ ﺍﳊﻘﲑ ﻟﺌﻼ ﺗﻘﻬﺮﻙ ﺷﻬﻮﺓ ﺣﺴﻦ ﺍﻟﻮﺟﻮﻩ ﻓﺈﻧﻨﺎ ﻻ ﻧﻼﻡ ﻋﻠﻰ‬ ‫ﺇﻥ ﻗﺎﺗﻠﺘﻚ ﺍﻵﻻﻡ ﲨﻴﻌﻬﺎ ﻓﻼ ﺗﻌﻄﻴﻬﺎ ﻃﻠﺒﺘﻬﺎ ﺑﻞ ﺍﺳﺘﺪﻝ ﺑﺬﻟﻚ‬
‫ﺍﻷﻃﻌﻤﺔ ﻭﻟﻜﻦ ﺇﺫﺍ ﺃﻛﻞ ﺍﻹﻧﺴﺎﻥ ﺑﺸﻬﻮﺓ ﻓﺴﻮﺍﺀ ﺃﻛﻞ ﳊﻤـﹰﺎ ﺃﻭ‬ ‫ﻋﻠﻰ ﺿﻌﻔﻬﺎ ﺍﺟﺘﻬﺪ ﺃﻥ ﲢﺮﺯ ﻋﻠﻰ ﺍﻟﺸﻬﻮﺓ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﺗـﺸﺘﺎﻕ‬
‫ﻼ ﻓﻬﻮ ﻳﻼﻡ ﻷﻥ ﺍﻟﺸﻬﻮﺓ ﻫﻲ ﺍﻟﱵ ﺃﻛﻠﺖ ﻛﻠﻴﻬﻤﺎ‪.‬‬ ‫ﺑﻘ ﹰ‬ ‫ﻟﻠﺤﻴﺎﺓ ﻭﺗﺘﻠﻬﻒ ﻟﻠﺼﻼﺡ ﻓﺈﻧﻚ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﺮﻑ ﻃﻴﺐ ﺍﻟﻐﻠﺒﺔ‬
‫ﻣﺎ ﺩﻣﺖ ﻣﺘﻨﺠﺴﹰﺎ ﺑﺎﻟﺸﻬﻮﺍﺕ ﺑﻞ ﺑﻌﺪ ﺍﻟﺼﱪ ﻋﻠﻰ ﺍﻟﻘﺘـﺎﻝ ﻻﺑـﺪ‬
‫ﺇﻥ ﺣﻮﺍﺀ ﺣﻴﻨﻤﺎ ﺃﻛﻠﺖ ﻣﻦ ﲦﺮﺓ ﺍﻟﺸﺠﺮﺓ ﱂ ﺗـﺄﺕ ﺑـﺎﳌﻮﺕ‬
‫ﻳﻼﻗﻴﻚ ﺍﻟﻔﺮﺡ‪ .‬ﻓﺈﻧﻪ ﻣﻦ ﺍﳋﺰﻱ ﺣﻘﹰﺎ ﳌﻦ ‪‬ﺩﻋﻰ ﻟﻠﺴﻤﺎﺀ ﺃﻥ ﺗﻐﻠﺒـﻪ‬
‫ﻧﺘﻴﺠﺔ ﻟﻠﺜﻤﺮﺓ ﺫﺍ‪‬ﺎ ﻭﻟﻜﻦ ﺷﻬﻮﺓ ﺍﻟﺜﻤﺮﺓ ﻫﻲ ﺍﻟﱵ ﻭﻟـﺪﺕ ﺍﳌـﻮﺕ‬
‫ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ‪.‬‬
‫ﻓﺄﺻﻞ ﺍﳌﻮﺕ ﻫﻮ ﺍﻟﺸﻬﻮﺓ ﻭﺃﺻﻞ ﺍﻟﺸﻬﻮﺓ ﻫﻮ ﺍﻟﺰﻭﺍﺝ ﻟﺬﻟﻚ ﻛـﻞ‬
‫ﻣﻦ ﻳﻮﻟﺪ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﻻﺑﺪ ﻳﺘﺤﺮﻙ ﺑﺎﻟﺸﻬﻮﺓ ﻭﳜﻀﻊ ﻟﻠﻤﻮﺕ ﻣـﺎ‬ ‫ﺇﻧﻚ ﺑﺎﳌﻌﻤﻮﺩﻳﺔ ﻗﺪ ﺭﺳﻢ ﻟﻚ ﺃﻥ ﺗﻘﺎﺗﻞ ﻭﺗﻐﻠﺐ ﲨﻴﻊ ﺍﻷﺭﺍﺧﻨﺔ‬
‫ﺧﻼ ﻭﺍﺣﺪ ﱂ ﻳﻮﻟﺪ ﻣﻦ ﺯﻭﺍﺝ ﳍﺬﺍ ﻛﺎﻥ ﻣﻌﺘﻮﻗﹰﺎ ﻣﻦ ﺣﺮﻛﺔ ﺍﻟﺸﻬﻮﺓ‬ ‫ﻭﺍﻟﺴﻼﻃﲔ ﻭﺍﻟﻘﻮﺍﺕ ﺍﳌﻀﺎﺩﺓ ﻓﻜﻴﻒ ﲡﻌﻞ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺗﻐﻠﺒﻚ‪.‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﻣﻜﺘﻮﺏ ﺃﻧﻪ ﱂ ﻳﺮ ﻓﺴﺎﺩﹰﺍ ﻭﻟﺬﻟﻚ ﻇﻬـﺮ ﻓـﻮﻕ ﺍﳌـﻮﺕ‬ ‫ﺇﺫﺍ ﺍﻗﺘﺮﻧﺖ ﺍﻟﺸﻬﻮﺓ ﻣﻊ ﺍﳉﻮﻉ ﻭﻗﺎﺗﻼﻙ ﻣﻌﹰﺎ ﻓﺎﻗﺮﻥ ﻓﻜﺮﻙ ﻣﻊ‬
‫ﺍﻟﻄﺒﻴﻌﻲ ﻭﺃﻧﻪ ﺑﺈﺭﺍﺩﺗﻪ ﻗﺒﻞ ﻋﻠﻴﻪ ﺍﳌﻮﺕ‪.‬‬ ‫ﺍﻟﻨﻌﻤﺔ ﻭﻗﻢ ﻟﻠﺼﻼﺓ ﻭﻻ ﲡﻌﻞ ﻓﻜﺮﻙ ﻳﻌﻮﺩ ﻟﻠﺘﻔﻜﺮ ﻓﻴﻬﻤﺎ‪ .‬ﻓﺒﻌـﺪ‬
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‫ﺇﺫﺍ ﺗﻐﺬﻯ ﺍﳉﺴﺪ ﻓﺈﻧﻪ ﺑﻘﺪﺭ ﻏﺬﺍﺋﻪ ﺗﻀﻌﻒ ﺍﻟﻨﻔﺲ‪ .‬ﻭﺇﺫﺍ ﺯﺍﺩﺕ‬ ‫ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﻳﻔﺮﺯﻭﻥ ﺍﻷﻃﻌﻤﺔ ﻓﻤﻨﻬﺎ ﺍﻟﻨﺠﺲ ﻭﺍﻟﻄﺎﻫﺮ ﺃﻣﺎ ﺃﻧـﺖ‬
‫ﻗﻮﺓ ﺍﻟﻐﺬﺍﺀ ﺯﺍﺩﺕ ﻗﻮﺓ ﺍﳉﺴﺪ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻟﱵ ‪‬ﻠﻚ ﻧﻮﺭ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ‬ ‫ﻓﻄﻬﺮ ﻛﻞ ﺷﻲﺀ ﻟﻜﻲ ﺗﻐﻠﺐ ﺍﻟﻜﻞ ﲝﺐ ﺍﷲ‪.‬‬
‫ﺍﻟﻨﻔﺲ ﺑﻞ ﻭ‪‬ﺪﻡ ﺃﻋﻀﺎﺀﻫﺎ ﺍﻟﱵ ﻫﻲ ﺃﻓﻜﺎﺭﻫﺎ ﻭﺗـﻀﻴﻊ ﻣﻌﺮﻓﺘـﻬﺎ‬ ‫ﻛﻞ ﺷﻲﺀ ﺗﺸﺘﻬﻴﻪ ﻳﻜﻮﻥ ﻋﻨﺪﻙ ﳒﺴﹰﺎ ﻭﺍﻟﺬﻱ ﺗﺄﻛﻠﻪ ﺑﻼ ﺷﻬﻮﺓ‬
‫ﻓﺎﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﳚﺪ ﻧﻔﺴﻪ ﻓﻠﻴﺴﻠﻢ ﺟﺴﺪﻩ ﻟﻠـﻀﻴﻘﺎﺕ ﻭﺣﻴﻨﺌـﺬ‬ ‫ﻻ ﺗﻼﻡ ﻋﻠﻴﻪ ﻷﻥ ﺍﻷﺑﺮﺍﺭ ﺃﻛﻠﻮﺍ ﲨﻴﻊ ﺍﻷﻃﻌﻤﺔ ﻭﱂ ﻳﻀﺮﻭﺍ ﺑـﺸﻲﺀ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﺑﺢ ﻧﻔﺴﻪ ‪‬ﻼﻙ ﺟﺴﺪﻩ‪ .‬ﻓﺎﻹﻧﺴﺎﻥ ﺍﳉﺴﺪﺍﱐ ﻳﻀﻌﻒ‬ ‫ﻷ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻓﻮﻕ ﺍﻟﺸﻬﻮﺓ ﻭﻻ ﻳﺄﻛﻠﻮﻥ ﺑﺸﻬﻮﺓ ﻛﺎﻟﻌﺒﻴﺪ ﺑﻞ ﻛﺄﺣﺮﺍﺭ‬
‫ﺑﻘﻮﺓ ﺇﻧﺴﺎﻥ ﺍﻟﺮﻭﺡ‪.‬‬ ‫ﻭﺃﻣﺎ ﺃﻧﺖ ﺍﻵﻥ ﻓﻤﺎ ﺑﻠﻐﺖ ﳍﺬﻩ ﺍﻟﺪﺭﺟﺔ ﻟﺬﻟﻚ ﻳﻨﺒﻐـﻲ ﻟـﻚ ﺃﻥ‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﺄﺧﺬﻭﺍ ﻏﻠﺒﺔ ﻋﻠﻰ ﺍﻷﻭﺟﺎﻉ ﻓﺈ‪‬ﻢ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ‬ ‫ﺗﺘﻨﺴﻚ ﻭﺗﺄﻛﻞ ﲟﻘﺪﺍﺭ ﻭﺗﺸﺮﺏ ﲟﻴﺰﺍﻥ ﻟﺘﻜﻮﻥ ﻧﻘﻴﹰﺎ‪ .‬ﺃﻛﺜـﺮ ﻣـﻦ‬
‫ﺃﻥ ﻳﻜﻠﻤﻮﺍ ﻃﺮﻳﻖ ﺍﻟﻨﺼﺮﺍﻧﻴﺔ ﺑﻞ ﻳﻌﺮﺿﻮﻥ ﻧﻔﻮﺳﻬﻢ ﻟﻠﻤﻮﺕ ﻓﺄﻋﻤﻞ‬ ‫ﺻﻴﺎﻣﻚ ﲟﺪﺍﻭﻣﺔ ﻟﺘﺆﻫﻞ ﻟﻄﻬﺎﺭﺓ ﺍﻟﺼﻼﺓ‪.‬‬
‫ﻋﻠﻰ ﺃﻥ ﲤﺰﺝ ﻗﻮﺓ ﺟﺴﺪﻙ ﺑﻘﻮﺓ ﻧﻔﺴﻚ ﻭﺣﻴﺎﺗﻪ ﲝﻴﺎ‪‬ﺎ ﻟـﺘﺤﻔﻆ‬ ‫ﺇﻥ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﻜﻤﻞ ﺑﺘﺪﺑﲑ ﺳﲑﺓ ﺍﳌﺴﻴﺢ ﻓﻠﻴﺠﺎﻫـﺪ ﺃﻭ ﹰﻻ‬
‫ﺣﻴﺎﺗﻪ ﺍﳌﺎﺋﺘﺔ ﲝﻴﺎ‪‬ﺎ ﺍﻟﻐﲑ ﻣﺎﺋﺘﺔ‪ .‬ﻓﺈﻥ ﱂ ﻳﻮﻟﺪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳉﺴﺪﺍﻧﻴﺔ‬ ‫ﻗﺒﺎﻟﺔ ﻫﺬﺍ ﺍﻷﱂ ﻛﻲ ﳜﺰﻕ ﺍﳊﺎﺟﺰ ﺍﻟﻘﺎﺋﻢ ﰲ ﻭﺟﻪ ﺍﻟﺬﻫﻦ ﳛﺠﺒﻪ ﻋﻦ‬
‫ﻟﻠﺮﻭﺣﺎﻧﻴﺔ ﻓﺈﻥ ﻧﻔﺴﻪ ﻟﻦ ﺗﺆﻫﻞ ﻟﻨﻮﺭ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﻭﻻ ﻳﻜﻤﻞ ﻫﺬﺍ‬ ‫ﻼ ﺃﻋﻤـﺎ ﹰﻻ‬‫ﻧﻈﺮﺓ ﺍﷲ ﻭﻳﻐﻠﻈﻪ ﻷﻧﻪ ﺣﱴ ﺇﻥ ﻛﺎﻥ ﺍﻹﻧـﺴﺎﻥ ﺣـﺎﻣ ﹰ‬
‫ﺍﳌﻴﻼﺩ ﺇﻻ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺍﻟﻀﻴﻘﺎﺕ ﻭﺃﻧﻪ ﺑﺎﳊﻘﻴﻘﺔ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻭﺿﻴﻘﺎﺕ ﻛﺜﲑﺓ ﻭﻣﺎ ﺧﺰﻕ ﻫﺬﺍ ﺍﳊﺎﺟﺰ ﻭﻛﺎﻥ ﻗﻠﺒﻪ ﻏﻠﻴﻈـﹰﺎ ﻓـﻼ‬
‫ﺍﻟﺬﻱ ﻳﺴﻠﻚ ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﻠﺤﻤﻴﺔ ﺃﻥ ﻳﺮﺙ ﻣﻌﺮﻓﺔ ﺍﳌـﺴﻴﺢ ﺍﻟـﱵ‬ ‫ﻳﻈﻬﺮ ﻟﻪ ﺍﻟﻨﻮﺭ ﺍﻟﺴﻤﺎﺋﻲ ﻭﻻ ﳛﺲ ﺑﺴﲑﺓ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﻳﺪﻋﻮﻫﺎ ﻣﻠﻜﻮﺕ ﺍﷲ ﺑﺄﻣﺜﺎﻟﻪ‪ .‬ﻷﻥ ﺍﳌﻠﻜﻮﺕ ﺑﺎﳊﻘﻴﻘﺔ ﻫﻮ ﺍﳌﻌﺮﻓـﺔ‬
‫ﻭﺇﺫﺍ ﻧﻘﺾ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻫﺬﺍ ﺍﳊﺎﺟﺰ ﻓﺈﻧﻪ ﳛﺲ ﺑﺘﺠﺪﻳﺪ ﻧﻔﺴﻪ‬
‫ﺍﻟﱴ ﻻ ﺗﻀﻞ ﻓﻴﻨﻈﺮ ﻛﻞ ﺷﻲﺀ ﰲ ﻣﻮﺿﻌﻪ ﺍﻟﻄﺒﻴﻌﻲ ﻛﻤﺎ ﻫﻮ ﻭﺍﻟﺬﻱ‬
‫ﻭﻳﻌﺮﻑ ﺑﻌﻘﻠﻪ ﺃﻧﻪ ﻗﺪ ﺻﺎﺭ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻋﻤﺎ ﻛﺎﻥ ﺃﻭ ﹰﻻ ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ‬
‫ﻫﻮ ﻓﻮﻕ ﺍﻟﻄﺒﻴﻌﺔ ﺃﻳﻀﹰﺎ ﻛﻤﺎ ﻫﻮ‪.‬‬
‫ﺃﻥ ﻳﻨﻈﺮ ﻭﳛﺲ ﻭﻳﻘﺒﻞ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻔﻮﻕ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺘﺤﻤﻠﻮﻥ ﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﻀﻴﻘﺎﺕ ﺑﺎﳉـﺴﺪ ﻳﺮﺛـﻮﻥ‬
‫ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻟﺬﻳﻦ ﻳﻘﺘﻨﻮﻥ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻣﻊ ﻫﺬﻩ ﺍﻟـﻀﻴﻘﺎﺕ‬ ‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﻏﻠﺒﺔ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻳﺆﻫﻞ ﻟﻠﻨﻈﺮﺓ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‪.‬‬
‫ﻓﺈ‪‬ﻢ ﳚﺪﻭﻥ ﺍﳌﻠﻜﻮﺕ ﻓﻴﻬﻢ‪ .‬ﺿﻴﻖ ﻋﻠﻰ ﻧﻔﺴﻚ ﻟﺘﺨﺮﺝ ﺇﱃ ﺍﻟﺮﺍﺣﺔ‬ ‫ﻓﺎﺣﺬﺭ ﻣﻦ ﺍﻣﺘﻼﺀ ﺍﻟﺒﻄﻦ ﻷﻥ ﺍﻟﺒﻄﻦ ﺍﳌﻤﺘﻠﺌﺔ ﺑﺎﻷﻃﻌﻤﺔ ﻻ ﳝﻜﻦ ﺃﻥ‬
‫ﻓﺪﻋﻮﺗﻚ ﺍﻟﱵ ﺩﻋﻴﺖ ﺇﻟﻴﻬﺎ ﺗﻨﺎﺩﻱ ﻟﻚ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺍﻟﻀﻴﻘﺎﺕ ﻭﻗﻤﻊ‬ ‫ﻼ ﺩﻗﻴﻘﹰﺎ ﻓﺎﻗﻨﻊ ‪‬ﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬
‫ﺗﻠﺪ ﻋﻘ ﹰ‬
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‫‪@ @ÉibÛa@Šàî½a‬‬
‫ﺃﱂ ﺍﻟﺰﻧﺎ‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﰲ ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﹰﺍ ﺑﺎﷲ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻭ ﹰﻻ ﺃﻥ ﻳﻌﺘﻖ‬
‫ﻧﻔﺴﻪ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﱵ ﻣﻨﻬﺎ ﻳﻘﻮﻯ ﻭﻳﻠﺘﻬﺐ ﺃﱂ ﺍﻟﺰﻧﺎ ﺑﺄﻋـﻀﺎﺋﻨﺎ‬
‫ﻭﻟﻴﺤﺮﺹ ﻋﻠﻰ ﺃﻥ ﻳﻬﺮﺏ ﻣﻦ ﺍﳌﻔﺎﻭﺿﺎﺕ ﺍﳌﻨﺤﻠﺔ ﻭﻣـﻦ ﺍﻟﻜـﻼﻡ‬
‫ﺍﻟﺒﺸﺮﻱ ﻭﻣﻦ ﺫﻛﺮ ﺍﻟﻮﺟﻮﻩ ﺍﳊﺴﻨﺔ ﺍﻟﱵ ﺗﺼﻮﺭ ﺩﺍﺧـﻞ ﺍﻟـﻨﻔﺲ‪.‬‬
‫ﻭﻟﻴﺴﺪ ﺃﺫﻧﻴﻪ ﻋﻦ ﲰﺎﻉ ﻗﺼﺺ ﺃﻣـﻮﺭ ﺍﻟﺰﻧـﺎ‪ .‬ﻷﻥ ﺍﳌﻔﺎﻭﺿـﺎﺕ‬
‫ﺍﻟﻨﺠﺴﺔ ﺗﺜﲑ ﻧﺎﺭ ﺍﻟﺸﻬﻮﺓ ﺍﻟﱵ ﺳﺒﺒﺘﻬﺎ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ‪.‬‬
‫ﺇﺫﺍ ﺟﺎﻫﺪ ﺍﻟﺮﻫﺒﺎﻥ ﻭﻏﻠﺒﻮﺍ ﺃﱂ ﺍﻟﺰﻧﺎ ﻛﺎﻥ ﺫﻟﻚ ﳍﻢ ﺳﺒﺐ ﺇﻛﻠﻴﻞ‬
‫ﻷﻥ ﻫﺬﺍ ﺍﻷﱂ ﻫﻮ ﺩﺍﺋﻤﹰﺎ ﻻﺧﺘﺒﺎﺭﻫﻢ‪ .‬ﻓﺈﺫﺍ ﺍﺷﺘﻌﻠﺖ ﰲ ﺃﻋـﻀﺎﺋﻬﻢ‬
‫ﻧﺎﺭ ﻳﺴﻮﻉ ﺍﳌﻤﺘﺰﺟﺔ ﺑﻨﻔﻮﺳﻬﻢ ﻓﺤﻴﻨﺌﺬ ﻳﺘﺬﻭﻗﻮﺍ ﺣـﻼﻭﺓ ﻃـﺒﻌﻬﻢ‬
‫ﺍﳊﻘﻴﻘﻲ ﺑﺎﻟﻠﺬﺓ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺍﻟﻄﺒﻴﻌﺔ ﻷﻥ ﺷﻬﻮﺓ ﺍﻟﺮﻭﺡ ﻣﺘﻘﺪﻣـﺔ‬
‫ﻋﻠﻰ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻛﻤﺎ ﺗﺪﻟﻨﺎ ﺳﲑﺓ ﺃﻭﻝ ﺟﻨﺴﻨﺎ ﺁﺩﻡ ﻓﺈﻧﻪ ﻧﺰﻝ ﻣﻦ‬
‫ﻓﻮﻕ ﺇﱃ ﺃﺳﻔﻞ ﻭﺧﺮﺝ ﻣﻦ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻭﻣﻦ ﺗﺪﺑﲑ ﺍﻟﺴﻤﺎﺋﻴﲔ ﺇﱃ‬
‫ﺗﺪﺑﲑ ﺍﻷﺭﺿﻴﲔ ﻭﻣﻦ ﻧﻈﺮﺓ ﺣﺴﻦ ﺍﷲ ﺍﻟﱵ ﻻ ﻳـﺸﺒﻊ ﻣﻨـﻬﺎ ﺇﱃ‬
‫ﺍﻟﺘﻔﺮﺱ ﰲ ﺣﺴﻦ ﺇﻣﺮﺃﺗﻪ‪ .‬ﻓﺎﻟﺸﻮﻛﺔ ﺍﻷﻭﱃ ﺍﻟﱵ ﻧﺒﺘﺖ ﻣﻦ ﺷـﻬﻮﺓ‬
‫ﻣﻊ ﺍﳌﺴﻴﺢ ﻓﺈﻧﻨﺎ ﻧﺘﻤﺠﺪ ﺃﻳﻀﹰﺎ ﻣﻌﻪ ﻭﺇﻥ ﺻﱪﻧﺎ ﻣﻌﻪ ﻓﺈﻧﻨﺎ ﳕﻠﻚ ﺃﻳﻀﹰﺎ‬
‫ﺍﻟﺒﻄﻦ ﻫﻲ ﺍﻟﺰﻧﺎ ﺍﻟﱵ ﻣﻦ ﺳﺎﻋﺘﻬﺎ ﺣﻄﺖ ﻧﻈﺮﺓ ﺍﻟﻌﻘﻞ ﻣﻦ ﻧﻈﺮﺓ ﺍﷲ‪.‬‬
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‫ﺍﳉﺴﺪ ﻭﺑﻌﺪ ﺫﻟﻚ ﺗﻼﻗﻴﻚ ﺍﻟﺮﺍﺣﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﻫﺬﻩ ﺍﻷﺗﻌـﺎﺏ ﺃﻻ‬
‫ﻭﻫﻲ ﺍﻟﺘﻨﻌﻢ ﻭﺍﻟﻔﺮﺡ ﻭﺍﻟﺜﻘﺔ ﻭﻣﻦ ﻗﺒﻞ ﺍﳌﻠﻜﻮﺕ ﺗﺮﺙ ﺍﳌﻠﻜﻮﺕ‪.‬‬
‫ﻳﻨﺒﻐﻲ ﻟﻠﻤﺠﺎﻫﺪ ﺃﻥ ﻳﻀﻊ ﺃﻣﺎﻡ ﻋﻴﻨﻴﻪ ﺟﻬﺎﺩ ﺳﻴﺪﻧﺎ ﻓﺈﻧﻪ ﺃﻭ ﹰﻻ‬
‫ﻏﻠﺐ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﻓﺄﻣﻜﻨﻪ ﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﳏﺒﺔ ﺍﻟﻔﻀﺔ ﻭﺍﻻﻓﺘﺨـﺎﺭ‬
‫ﺍﻟﺒﺎﻃﻞ ﺍﻟﻌﺎﳌﻲ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﻏﻠﺐ ﺍ‪‬ﺎﻫﺪ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻓﺈﻧﻪ ﻳﻘﻮﻯ ﻋﻠﻰ‬
‫ﻏﻠﺒﺔ ﻣﺎ ﻳﺄﰐ ﺑﻌﺪﻫﺎ ﻭﻳﻨﻤﻮ ﰲ ﺣﺮﻳﺔ ﺍﳌﺴﻴﺢ ﻭﳜﺘﻠﻂ ﻣﻊ ﻛﻞ ﺃﺣـﺪ‬
‫ﺑﻘﻮﺓ‪ .‬ﻭﻻ ﻳﻔﺮﺯ ﺍﻟﺬﻛﺮ ﻣﻦ ﺍﻷﻧﺜﻰ ﻷﻧﻪ ﻗﺪ ﺗﻌﺮﻯ ﻣﻦ ﻓﻜـﺮ ﺍﻵﻻﻡ‬
‫ﺍﻟﺬﻱ ﳝﻴﺰ ﺍﻻﺧﺘﻼﻑ ﻓﺈﻧﻪ ﻻ ﳝﻴﺰ ﺍﻹﻧﺴﺎﻥ ﻭﺟﻪ ﺍﳌﺮﺃﺓ ﻣﻦ ﻭﺟـﻪ‬
‫ﺍﻟﺮﺟﻞ ﺇﻥ ﱂ ﻳﻨﺨﺲ ﺍﻷﱂ ﺿﻤﲑﻩ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻭﺍﻟﺘﻼﻣﻴﺬ ﺍﻟﻘﺪﻳـﺴﲔ ﻗـﺪ ﺗـﺪﺑﺮﻭﺍ‬
‫ﺑﺎﻟﻨﺴﻚ ﰲ ﺃﻳﺎﻡ ﻛﻤﺎﳍﻢ ﻛﺨﺎﺋﻔﲔ ﻓﻜﻢ ﺑﺎﻷﻭﱃ ﺃﻧـﺖ ﺍﻟـﺬﻱ ﱂ‬
‫ﺗﺆﻫﻞ ﺑﻌﺪ ﻟﻨﻈﺮﺓ ﺍﳌﺴﻴﺢ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺇﺫﺍ ﲝﺜﺖ ﻛﺘـﺐ ﺍﻷﻧﺒﻴـﺎﺀ‬
‫ﻟﻮﺟﺪﺕ ﺃ‪‬ﻢ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣﺘﺄﻫﻠﲔ ﻟﻨﻈـﺮ ﺍﷲ ﺃﻭ ﺍﳌﻼﺋﻜـﺔ ﺇﻻ ﺇﺫﺍ‬
‫ﺗﺪﺑﺮﻭﺍ ﺑﺄﺻﻮﺍﻡ ﻛﺜﲑﺓ ﻓﻠﺬﻟﻚ ﻳﻌﺘﱪ ﺍﻟﺼﻮﻡ ﻃﺮﻳﻖ ﺍﳌﻠﻜﻮﺕ ﺍﻟﻌـﺎﱄ‬
‫ﺍﻟﻠﻄﻴﻒ ﺍﻟﻀﻴﻖ ﺍﳌﻮﺻﻞ ﺇﱃ ﺍﳊﻴﺎﺓ‪ .‬ﻓﻠﻨﺴﺮ ﺍﻵﻥ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟـﺬﻱ‬
‫ﺭﲰﻪ ﺍﷲ ﻟﻨﺎ ﻏﲑ ﻣﺸﻔﻘﲔ ﻋﻠﻰ ﻓﺴﺎﺩ ﺃﺟﺴﺎﺩﻧﺎ ﻟﻴﺘﺠـﺪﺩ ﺇﻧـﺴﺎﻧﻨﺎ‬
‫ﺍﻟﺪﺍﺧﻞ ﻳﻮﻣﹰﺎ ﺑﻌﺪ ﻳﻮﻡ ﻭﻟﻨﺪﺧﻞ ﺃﻧﻔﺴﻨﺎ ﰲ ﻛﻮﺭ ﺍﻟﻀﻴﻘﺎﺕ ﻟﻨـﺼﻞ‬
‫ﺇﱃ ﺍﳌﻠﻜﻮﺕ ﺫﻫﺒﹰﺎ ﺧﺎﻟﺼﹰﺎ ﻻ ﻋﻴﺐ ﻓﻴﻪ ﻭﻟﻨﺬﻛﺮ ﰲ ﻛـﻞ ﻭﻗـﺖ‬
‫ﻛﻠﻤﺔ ﺍﻟﺮﺳﻮﻝ ﺃﻧﻪ ﺑﻀﻴﻘﺎﺕ ﻛﺜﲑﺓ ﻧﺪﺧﻞ ﻣﻠﻜﻮﺕ ﺍﷲ ﻓﺈﻥ ﺗﺄﳌﻨـﺎ‬
‫ﻣﻌﻪ ﻟﻪ ﺍ‪‬ﺪ ﺇﱃ ﺁﺧﺮ ﺍﻟﺪﻫﻮﺭ ﺁﻣﲔ‪.‬‬
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‫ﺇﺭﺍﺩﺗﻚ ﺃﻭ ﺇﺫﺍ ﻛﺎﻧﺖ ﺗﻘﺎﺗﻠﻚ ﻣﻦ ﺣﺮﻛﺔ ﻃﺒﻴﻌﻴﺔ ﻏﲑ ﺇﺭﺍﺩﻳﺔ‪ .‬ﻓﺈﻥ‬
‫ﺃﺭﺩﺕ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻄﻔﺊ ﻧﺎﺭﻫﺎ ﺑﻨﻔﺨﺔ ﺻﻐﲑﺓ‪.‬‬
‫ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻔﺮﺯ ﺃﻓﻜﺎﺭ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳉﺴﺪ ﺑﺎﳊﺮﻳﺔ ﺍﻟﱵ ﺃﻋﻄﺎﻧﺎ‬
‫ﺇﻳﺎﻫﺎ‪ .‬ﻓﺎﺭﺑﻂ ﺟﺴﺪﻙ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺍﻟﻀﻴﻘﺎﺕ ﻟﻴﺘﻌﺬﺏ ﺑﺎﳉﻮﻉ‪ .‬ﺇﻥ‬
‫ﺍﻟﺬﻱ ﻳﺴﺎﻋﺪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻭﺍﻟﺒﻄﺎﻟﺔ ﻭﺍﻟﻠﻌـﺐ‬
‫ﻭﺍﻟﺰﻳﻨﺔ ﻭﺍﶈﺎﺩﺛﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ ﺍﳌﺄﺧﻮﺫﺓ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺑﺎﺧﺘﺼﺎﺭ‬
‫ﻓﺈﻥ ﺍﻟﺮﺍﺣﺔ ﺗﺴﺒﺒﻬﺎ‪ .‬ﻓﺎﻟﺒﺲ ﺍﻟﻐﻀﺐ ﺍﻹﳍﻲ ﻗﺒﺎﻟﺔ ﺍﻟـﺸﻬﻮﺓ ﻷﻧـﻪ‬
‫ﻳﺼﻠﺢ ﻟﻠﻘﺘﺎﻝ ﻣﻌﻬﺎ‪.‬‬
‫ﺯﻧﺎ ﺍﳉﺴﺪ ﻫﻮ ﺍﻟﻔﺴﻖ ﺑﺎﻟﻔﻌﻞ ﻭﺯﻧﺎ ﺍﻟﻨﻔﺲ ﻫـﻮ ﺃﻥ ﺗـﺸﺘﺮﻙ‬
‫ﺃﻓﻜﺎﺭﻫﺎ ﺧﻔﻴﺔ ﺑﺸﻬﻮﺓ ﺍﻟﺰﻧﺎ ﺩﻭﻥ ﺗﻜﻤﻴﻞ ﺍﻟﻔﻌﻞ ﺑﺎﻟﻈـﺎﻫﺮ‪ .‬ﻭﺯﻧـﺎ‬
‫ﺍﻟﺮﻭﺡ ﻫﻮ ﺃﻥ ﺗﺸﺘﺮﻙ ﻣﻊ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻭ ﻣـﻊ ﺍﻟﺘﻌـﺎﻟﻴﻢ ﺍﻟﻐﺮﻳﺒـﺔ‪.‬‬
‫ﻓﻠﻨﺤﺮﺹ ﺃﻭ ﹰﻻ ﺃﻥ ﻧﻌﺘﻖ ﺃﻧﻔﺴﻨﺎ ﻣﻦ ﺯﻧﺎ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺬﻱ ﻫـﻮ ﺯﻧـﺎ‬
‫ﺍﻟﻨﻔﺲ ﻭ‪‬ﺬﺍ ﻧﻌﺘﻖ ﻣﻦ ﺯﻧﺎ ﺍﳉﺴﺪ‪ .‬ﻓﻠﻴﺲ ﺣﺴﻨﹰﺎ ﺃﻥ ﺗﺸﺘﺮﻙ ﺍﻟﻨﻔﺲ‬
‫ﻣﻊ ﺍﳉﺴﺪ ﺑﻞ ﺃﻥ ﻳﺸﺘﺮﻙ ﺍﳉﺴﺪ ﻣﻊ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﺸﺎﻁ‪.‬‬
‫ﺍﺭﻓﻊ ﻧﻔﺴﻚ ﺇﱃ ﻋﻠﻮ ﻃﺒﻴﻌﺘﻬﺎ ﻭﺫﻟﻚ ﺑﺄﻻ ﺗﺘﺒﻊ ﺍﳉﺴﺪ ﻟﻜﻲ ﺇﺫﺍ‬
‫ﺍﺭﺗﻔﻌﺖ ﺇﱃ ﻋﻠﻮ ﻧﻘﺎﺀ ﺍﻟﺴﲑﺓ ﺗﺼﻌﺪ ﺍﳉﺴﺪ ﻣﻌﻬـﺎ ﻣـﻦ ﻋﻤـﻖ‬
‫ﺍﻟﺸﻬﻮﺍﺕ‪ .‬ﺍﺟﻌﻞ ﻧﻔﺴﻚ ﻣﺎﻟﻜﺔ ﻋﻠﻰ ﺟﺴﺪﻙ ﻭﻣﺪﺑﺮﺓ ﻟﻪ ﻟﺘﻀﺒﻂ‬
‫ﳉﻢ ﺣﻮﺍﺳﻪ ﻭﺗﻐﲑ ﺟﺴﺪﺍﻧﻴﺘﻪ ﺑﺮﻭﺣﺎﻧﻴﺘﻬﺎ‪.‬‬
‫ﺃﺟﻞ ﻋﺠﺰﻧﺎ ﻭﺭﺧﺎﻭﺗﻨﺎ ﻷ‪‬ﺎ ﻻ ﲡﺴﺮ ﻋﻠﻰ ﻣﻘﺎﺗﻠﺘﻚ ﺇﻥ ﱂ ﺗﺄﺫﻥ ﳍﺎ‬
‫}‪{٨٥‬‬
‫ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﺗﻈﻠﻢ ﻧﻈﺮﺓ ﺍﻟﺬﻳﻦ ﻣﺎ ﺫﺍﻗﻮﺍ ﺍﷲ ﻓﻘﻂ ﻭﻟﻜﻨﻬﺎ‬
‫ﺗﻌﻤﻲ ﺣﺮﻛﺎﺕ ﺍﻟﺬﻳﻦ ﻧﻈﺮﻭﺍ ﺍﳊﺴﻦ ﺍﻹﳍﻲ ﺇﺫﺍ ﻋﺮﺽ ﳍﻢ ﺍﻟﺘﺸﺒﻚ‬
‫ﺑﺄﱂ ﺍﻟﺰﻧﺎ ﻷﻧﻪ ﻛﺎﳊﺎﺟﺰ ﺍﻟﺬﻱ ﻳﺒﻄﻞ ﻋﻦ ﻧﻈﺮﺓ ﺍﳌﺴﻴﺢ ﻭﻻﺑﺪ ﳌﺜـﻞ‬
‫ﻫﺆﻻﺀ ﻣﻦ ﺗﻌﺐ ﻛﺜﲑ ﻟﻜﻲ ﳚﺪﻭﺍ ﻣﺎ ﻗﺪ ﺿـﻴﻌﻮﻩ ﻓﺒﻌـﺪ ﺯﻣـﺎﻥ‬
‫ﻭﺃﻋﻤﺎﻝ ﻭﺿﻴﻘﺎﺕ ﳚﺪﻭﻩ‪.‬‬
‫ﻫﻨﺎﻙ ﻣﻦ ﻫﻮ ﺃﻋﻤﻰ ﻣﻨﺬ ﻭﻻﺩﺗﻪ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﻗﺪ ﻋﻤﻰ ﺑﻌﺪ ﺃﻥ‬
‫ﻧﻈﺮ ﺍﻟﻨﻮﺭ ﻭﺫﻟﻚ ﻣﻦ ﺿﺮﺭ ﻋﺮﺽ ﻟﻪ ﻭﻋﻨﺪ ﻫﺬﺍ ﳏﻔﻮﻅ ﺫﻛﺮ ﺍﻟﻨﻮﺭ‬
‫ﺍﻟﺴﻤﺎﺋﻲ ﻓﺤﻴﻨﻤﺎ ﻳﺘﺬﻛﺮ ﻋﻤﺎﻩ ﺍﻟﻘﺮﻳﺐ ﻳﺘﻨﻬﺪ ﻣﺘﺤﺴﺮﹰﺍ ﺫﺍﻛﺮﹰﺍ ﻣـﻦ‬
‫ﺃﻱ ﻋﻠﻮ ﻋﻤﻖ ﻧﺰﻝ ﻭﺃﻱ ﺷﻬﻮﺓ ﺑﺄﻱ ﺷﻬﻮﺓ ﻗﺎﻳﺾ ﻟﺬﻟﻚ ﻳﻨﺒﻐـﻲ‬
‫ﻟﻠﺬﻳﻦ ﻧﻈﺮﻭﺍ ﺍﻻﺣﺘﺮﺍﺱ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺬﻳﻦ ﻣﺎ ﻧﻈﺮﻭﺍ‪.‬‬
‫ﺇﺫﺍ ﻇﻬﺮ ﺣﺴﻦ ﺍﳌﺴﻴﺢ ﺍﻟﺸﻬﻲ ﻟﻺﻧﺴﺎﻥ ﺳﻮﺍﺀ ﻛﺎﻥ ﻣﻦ ﺇﺭﺍﺩﺗﻪ‬
‫ﺃﻭ ﻣﻦ ﺩﻟﻴﻞ ﺁﺧﺮﻳﻦ ﺃﻭ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻓﺈﻥ ﰲ ﺳﺎﻋﺘﻪ ﻳﻨـﺴﻰ ﺣـﺴﻦ‬
‫ﺍﻟﻄﺒﻊ ﺍﻟﻔﺎﺳﺪ‪ .‬ﻷﻥ ﻃﺒﻴﻌﺔ ﺍﻟﻨﻔﺲ ﻫﻲ ﺃﻥ ﺗﺸﺘﻬﻲ ﻣﺎ ﻓﻮﻕ ﻃﺒﻌﻬـﺎ‬
‫ﻓﺈﺫﺍ ﻣﺎ ﺍﺷﺘﻬﺖ ﻣﺎ ﻫﻮ ﺃﺣﻂ ﻣﻨﻪ ﺗﻜﻮﻥ ﺧﺎﺭﺟﺔ ﻋـﻦ ﻃﺒﻴﻌﺘـﻬﺎ‬
‫ﻓﻠﻴﺴﺖ ﻣﺸﻴﺌﺔ ﺍﷲ ﺃﻥ ﺗﺸﺘﻬﻲ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﶈﺎﺳﻦ ﺧﺎﺭﺟﹰﺎ ﻋﻨﻪ‪.‬‬
‫‪@ @bãŒÛa@c@lbjc‬‬
‫ﺇﻥ ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﲣﺪﻉ ﺑﺴﺒﺒﲔ ﺇﻣﺎ ﻣﻦ ﻧﻈﺮﺓ ﺃﻋﻀﺎﺀ ﺭﺩﻳﺌـﺔ ﺃﻭ‬
‫ﻣﻦ ﺣﺴﻦ ﻧﻈﺮﺓ ﻋﺎﳌﻴﺔ ﻭﻟﻴﺲ ﻷ‪‬ﺎ ﺃﻗﻮﻯ ﻣﻨﺎ ﺗﻐﻠﺒﻨﺎ ﺍﻟﺸﻬﻮﺓ ﺑﻞ ﻣﻦ‬
‫}‪{٨٤‬‬
 ‫ﺃﻓﻜﺎﺭﻙ ﻓﻼ ﲣﻒ ﻣﻦ ﲢﺮﻳﻚ ﺍﻟﺸﻬﻮﺓ ﰲ ﺃﻋﻀﺎﺋﻚ ﻷﻧﻪ ﻳـﺴﺒﺐ‬
‫ﻟﻚ ﺻﻼﺣﹰﺎ ﻛﺜﲑﹰﺍ ﺇﻥ ﻛﻨﺖ ﻗﺪ ﺍﻗﺘﻨﻴﺖ ﻣﻌﺮﻓﺔ ﲡـﺎﺭﺓ ﺍﻟﻔـﻀﺎﺋﻞ‬
‫ﻓﺘﻘﺘﲏ ﺭﲝﹰﺎ ﻣﻦ ﺍﳋﺴﺎﺭﺓ ﻓﺈ‪‬ﺎ ﺃﻭ ﹰﻻ ﺗﺼﲑ ﻟﻚ ﻣﺎﺩﺓ ﻟﻠﻘﺘـﺎﻝ ﻷﻧـﻪ‬
‫ﺣﻴﺜﻤﺎ ﻻ ﻳﻮﺟﺪ ﺧﺼﻢ ﻻ ﺗﻮﺟﺪ ﻏﻠﺒﺔ‪ .‬ﻓﻜﻦ ﻟﺒﻴﺒﹰﺎ ﰲ ﻗﺘﺎﻟـﻚ ﻭﻻ‬
‫ﺗﺮﲣﻲ ﺇﺫﺍ ﲢﺮﻛﺖ ﻓﻴﻚ ﺍﻟﺸﻬﻮﺓ ﺑﻞ ﺍﺣﺬﺭ ﺃﻻ ﻳﻜﻮﻥ ﳍﺎ ﳐﺮﺟـﹰﺎ‬
‫ﺑﺴﻴﻼﻥ ﻏﺮﻳﺐ ﻭﻻ ﲡﻌﻞ ﻓﻜﺮﻙ ﻳﺘﻠﺬﺫ ﺧﻔﻴﺔ ﻓﺘﺰﱐ ﺑﺪﻭﻥ ﺍﳉـﺴﺪ‬
‫ﺑﺘﺨﻴﻞ ﻭﺟﻮﻩ ﺑﻼ ﺃﻗﻨﻮﻡ‪ .‬ﺃﻗﻢ ﺣﺮﺏ ﺍﻟﺸﻬﻮﺓ ﺍﻹﳍﻴﺔ ﻗﺒﺎﻟﺔ ﺍﻟﺸﻬﻮﺓ‬
‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﻓﺘﻨﻘﻬﺮ ﺍﻟﱵ ﻟﻠﺠﺴﺪ ﻣﻦ ﺍﻟﱵ ﻟﻠﺮﻭﺡ ﻷﻥ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ‬
‫ﺩﺍﺋﻤﹰﺎ ﺃﻗﻮﻯ ﻣﻦ ﺍﳉﺴﺪﺍﻧﻴﺎﺕ‪.‬‬
‫ﺇﻥ ﺍﳉﺴﺪ ﺑﺎﻟﻄﺒﻊ ﳑﺘﺰﺝ ﻣﻊ ﺍﻟﻨﻔﺲ ﺃﻣﺎ ﺍﻟﺸﻬﻮﺓ ﻓﻘﺪ ﺩﺧﻠـﺖ‬
‫ﻣﻦ ﺍﳋﺎﺭﺝ ﲟﺨﺎﻟﻔﺔ ﺍﻟﻮﺻﻴﺔ ﻭﻟﻜﻨﻬﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻔﺮﻕ ﺍﻟـﻨﻔﺲ‬
‫ﻣﻦ ﺍﳉﺴﺪ ﺃﻣﺎ ﺇﻥ ﺷﺌﻨﺎ ﻧﻘﺪﺭ ﺃﻥ ﻧﻘﻄﻊ ﺍﻟﺸﻬﻮﺓ ﻭﻧﻠﻘﻴﻬﺎ ﺑﻌﻴﺪﹰﺍ ﻋﻦ‬
‫ﺍﳉﺴﺪ ﻭﺫﻟﻚ ﺇﻥ ﻭﺿﻌﻨﺎ ﻗﺒﺎﻟﺘﻬﺎ ﺍﻟﺘﻬﺪﻳﺪ ﺍﻹﳍﻲ ﻭﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﺇﻥ ﺍﻟﺸﻬﻮﺓ ﺗﻀﻄﺮﻡ ﰲ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻣﺜﻠﻤـﺎ‬
‫ﺗﺘﻮﻟﺪ ﺍﻟﻨﺎﺭ ﻣﻦ ﺍﻟﻨﻔﻂ ﻭﺍﻟﺰﻳﺖ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺍﻟﻨﺴﻚ ﻳﻄﻔﺊ ﺍﻟﺸﻬﻮﺓ ﻣﺜﻠﻤﺎ‬
‫ﻳﻄﻔﺊ ﺍﳌﺎﺀ ﺍﻟﻨﺎﺭ‪ .‬ﺍﺣﺘﺮﺱ ﺇﺫﻥ ﺃﻳﻬﺎ ﺍﻟﻌﺎﻗﻞ ﻣﻦ ﺷﻬﻮﺓ ﻃﺒﻴﻌﺘﻚ ﻟﺌﻼ‬
‫ﲣﺪﻋﻚ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻓﺈﻥ ﺇﺭﺍﺩﺗﻚ ﻫﻲ ﺍﻟﱵ ﲢﺮﻛﻬﺎ ﻭﺇﺭﺍﺩﺗﻚ ﻫﻲ‬
‫ﺍﻟﱵ ﲣﻤﺪﻫﺎ ﺃﻳﻀﹰﺎ‪.‬‬
‫@ @‬
‫}‪{٨٧‬‬
‫ﻗﺎﻝ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﺇﻥ ﺍﻟﺬﻱ ﻳﻔﺴﺪ ﻫﻴﻜﻞ ﺍﷲ ﻳﻔـﺴﺪﻩ ﺍﷲ‪.‬‬
‫ﻷﻥ ﺍﻟﻨﻔﺲ ﻫﻲ ﺍﻟﱵ ﺗﻔﺴﺪ ﺍﳉﺴﺪ ﻷﻧﻪ ﻛﻤﺎ ﳝﻜﻨﻬﺎ ﺃﻻ ﲡﻌﻠﻪ ﻳﱰﻝ‬
‫ﻋﻠﻰ ﺷﻬﻮﺍﺕ ﻃﺒﻌﻪ ﻭﱂ ﲤﻨﻌﻪ ﻷﺟﻞ ﻫﺬﺍ ﻳﻔﺴﺪﻫﺎ ﻣﻌﻪ ﺑﺎﻟﺪﻳﻨﻮﻧـﺔ‬
‫ﺍﻷﺑﺪﻳﺔ‪.‬‬
‫ﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﺗﻨﺠﺲ ﲨﻴﻊ ﺣﺮﻛﺎﺕ ﺍﳉﺴﺪ ﻭﺗﺮﺧـﻲ ﻧـﺸﺎﻁ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﻔﻌﻞ ﺍﳋﻄﻴﺔ ﻭﺗﻀﻴﻊ ﻭﺗﺒﻴﺪ ﻣﻌﺮﻓﺘﻪ ﻭﺗﻈﻠﻢ ﺇﻓﺮﺍﺯﻩ ﻭﺗﻜـﺘﻢ‬
‫ﲤﻴﻴﺰﻩ‪ .‬ﺇﻥ ﺍﻟﺸﻬﻮﺓ ﻻ ﳝﻜﻨﻬﺎ ﺃﻥ ﺗﻘﻬﺮ ﺍﻟﻨﻔﺲ ﻣﺎ ﺩﺍﻣـﺖ ﻻ ﲤﻴـﻞ‬
‫ﺑﺈﺭﺍﺩ‪‬ﺎ ﻟﻠﺨﻀﻮﻉ ﻟﻨﻴﺎﺡ ﺍﳉﺴﺪ‪ .‬ﻭﺍﻟﺸﻬﻮﺓ ﻣﻌﺎﻧﺔ ﺑﺎﻟﻌﺪﻭ ﲢـﺮﺹ‬
‫ﻋﻠﻰ ﺃﻥ ﺗﻄﻔﺊ ﻧﻮﺭ ﺍﳌﻌﺮﻓﺔ ﻓﺈﻧﻪ ﺇﺫﺍ ﻃﺎﺑﺖ ﺍﳋﻄﻴﺔ ﻟﻠﻨﻔﺲ ﺍﻧﻄﻔـﺄ‬
‫ﻣﻨﻬﺎ ﺫﻛﺮ ﺍﷲ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﺣﻔﻈﺖ ﺫﻛﺮﻩ ﻓﺈ‪‬ﺎ ﻻ ﲣﻄﺊ ﻭﺇﻥ ﺍﺷﺘﻬﺖ‬
‫ﻭﺃﺧﻄﺄﺕ ﻓﺈ‪‬ﺎ ﺗﺼﲑ ﰲ ﺧﻮﻑ ﻳﻘﻮﺩﻫﺎ ﺇﱃ ﺍﻟﺘﻮﺑﺔ‪.‬‬
‫ﺇﻥ ﻛﺎﻥ ﺫﻛﺮ ﺍﷲ ﻫﻮ ﺍﻟﻨﻮﺭ ﺍﻟﻮﺣﻴﺪ ﺍﻟﺬﻱ ﳝﻨﻊ ﺍﻟﻨﻔﺲ ﻣـﻦ‬
‫ﺍﻟﻔﺴﺎﺩ ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺘﻤﺴﻚ ﺑﻪ ﰲ ﻛﻞ ﻭﻗﺖ ﻟﻴﻜﻮﻥ ﻣﺸﺮﻗﹰﺎ‬
‫ﺩﺍﺋﻤﹰﺎ ﺑﺎﻟﻨﻔﺲ ﻷﻧﻪ ﻣﺎ ﺩﺍﻡ ﺫﻛﺮ ﺍﷲ ﻭﻧﻮﺭ ﻧﻈﺮﺗﻪ ﻳﺘﺤﺮﻛﺎﻥ ‪‬ـﺎ‬
‫ﻓﺈ‪‬ﺎ ﻻ ﺗﱰﻝ ﻟﻠﻤﻔﺎﻭﺿﺔ ﻣﻊ ﺍﻟﺸﻬﻮﺍﺕ‪.‬‬
‫ﻳﻨﺒﻐﻲ ﻟﻠﺮﺍﻫﺐ ﺃﻥ ﻳﻌﺎﰿ ﺷﻬﻮﺍﺕ ﺟﺴﺪﻩ ﲟﻌﺮﻓﺔ ﻓﺈﺫﺍ ﺗﻴﻘﻈـﺖ‬
‫ﻓﻴﻪ ﻓﻠﻴﻨﻈﺮ ﺇﱃ ﻧﻔﺴﻪ ﻭﻳﻌﺮﻑ ﻣﻦ ﺃﻱ ﺳﺒﺐ ﺻﺎﺭﺕ ﻭﻛﻴﻒ ﻛﺎﻥ‬
‫ﻣﺒﺪﺃﻫﺎ ﻭﻻ ﻳﺘﺮﻛﻬﺎ ﺗﺘﺴﻠﻂ ﲝﺮﺍﺭ‪‬ﺎ ﻋﻠﻰ ﺃﻋﻀﺎﺀ ﺟﺴﺪﻩ ﻭﺣﻴﻨﺌـﺬ‬
‫ﻟﻴﺸﻌﻞ ﻗﺒﺎﻟﺘﻬﺎ ﺷﻬﻮﺓ ﺍﻟﻨﻔﺲ‪ .‬ﺃﻣﺎ ﺇﻥ ﻛﺎﻥ ﻟﻚ ﺛﻘـﺔ ﻋﻠـﻰ ﻗـﻮﺓ‬
‫}‪{٨٦‬‬
‫ﺍﻵﻻﻡ ﺗﻐﻠﺐ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻭﺗﻐﻠﺐ ﻣﻦ ﺑﻌﻀﻬﺎ ﻓﻴﺒﻄـﻞ ﺍﻟﻮﺍﺣـﺪ‬
‫ﺍﻵﺧﺮ ﻛﻤﺎ ﺃﻧﻨﺎ ﻧﺮﻯ ﺃﻧﺎﺱ ﻳﻘﺎﺗﻠﻮﻥ ﺷﻬﻮﺓ ﺍﻟﺒﻄﻦ ﻣﻦ ﺃﺟﻞ ﳏﺒـﺔ‬
‫ﺍﻟﻔﻀﺔ ﻭﺁﺧﺮﻭﻥ ﻳﻐﻠﺒﻮﻥ ﺍﻟﺰﻧﺎ ﻷﺟﻞ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻭﺁﺧﺮﻭﻥ ﻳﻘﺎﺗﻠﻮﻥ‬
‫ﻣﻊ ﳏﺒﺔ ﺍﳌﺎﻝ ﻷﺟﻞ ﺍﳌﺪﻳﺢ ﻭﺁﺧﺮﻭﻥ ﳚﺎﻫﺪﻭﻥ ﻣﻊ ﺍﻟﺮﺍﺣﺔ ﻣﻦ ﺃﺟﻞ‬
‫ﺍﻟﺮﺋﺎﺳﺔ ﻓﻬﺬﻩ ﺍﻟﻐﻠﺒﺔ ﻛﻠﻬﺎ ﻫﻲ ﻏﻠﺒﺔ ﺍﻵﻻﻡ ﺑﺎﻵﻻﻡ‪.‬‬
‫ﻫﻨﺎﻙ ﺁﻻﻡ ﻧﻔﺴﺎﻧﻴﺔ ﻭﻫﻨﺎﻙ ﺁﻻﻡ ﺟﺴﺪﺍﻧﻴﺔ‪ .‬ﺃﻣﺎ ﺍﳉﺴﺪﺍﻧﻴﺔ ﻓﻬﻲ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﻨﺎﺑﺘﺔ ﻣﻦ ﺍﳉﺴﺪ‪ .‬ﻭﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻫﻲ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻟـﻨﻔﺲ‪.‬‬
‫ﻭﺍﻵﻻﻡ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺗﺴﺎﻋﺪ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﻓﺸﻬﻮﺓ ﺍﻟﺒﻄﻦ ﺗـﺴﺎﻋﺪ‬
‫ﺍﻟﺰﻧﺎ ﻭﳏﺒﺔ ﺍﻟﻔﻀﺔ ﻭﺍﻗﻔﺔ ﰲ ﺍﻟﻮﺳﻂ ﻓﻔﻲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﺗـﺴﺎﻋﺪ‬
‫ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ﺗﻌﺎﺿﺪ ﺁﻻﻡ ﺍﻟﻨﻔﺲ ﻓﻬﻲ ﺗﻘـﻮﺩ ﺇﱃ‬
‫ﺍﻟﺮﻳﺎﺀ ﻭﳏﺒﺔ ﺍﻟﺮﺋﺎﺳﺔ ﻭﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻭﺍﳌﺪﻳﺢ ﻭﺍﳊﺴﺪ ﻭﻣﺎ ﻳﺸﺒﻪ ﺫﻟﻚ‬
‫ﻣﻦ ﺍﻵﻻﻡ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪.‬‬
‫‪@ @òàöa†Ûa@òÄÔîÛa‬‬
‫ﻛﻤﺎ ﺃﻥ ﺍﻟﺼﻼﺡ ﻳﺴﺎﻋﺪ ﺍﻟﺼﻼﺡ ﻛﺬﻟﻚ ﺃﻳﻀﹰﺎ ﺍﻟﺸﺮ ﻳﺴﺎﻋﺪ‬
‫ﺍﻟﺸﺮ ﻭﻳﻨﺸﺊ ﰲ ﻛﻞ ﺣﲔ ﺇﻏﺮﺍﺀﺍﺕ ﺍﻟﺸﻬﻮﺓ ﺍﻟﱵ ﺗﻨﺠﺲ ﺃﻓﻜـﺎﺭ‬
‫ﺍﻟﻨﻔﺲ ﻭﺗﻈﻠﻢ ﺇﻓﺮﺍﺯﻫﺎ ﻓﺘﻐﺮﻕ ﰲ ﻟﺬﺓ ﺍﻟﺸﻬﻮﺓ ﻭﻻ ﻳﻌﺘﺮﻳﻬﺎ ﺧـﻮﻑ‬
‫ﺍﷲ ﻭﻻ ﺣﻴﺎﺀ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻻ ﻋﺬﺍﺏ ﺍﻟﺪﻳﻨﻮﻧﺔ ﻓﺈﺫﺍ ﻣﺎ ﻛﻤﻞ ﻋﻤـﻞ‬
‫ﺍﻟﺸﻬﻮﺓ ﻳﺪﺧﻞ ﺍﻟﻨﺪﻡ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺘﺒﻜﻴﺖ ﻋﻠﻰ ﻣـﺎ ﻓﻌﻠـﺖ‪.‬‬
‫ﻓﻠﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺍﻟﺘﻴﻘﻆ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻭﻧﺘﻔﻄﻦ ﰲ ﺣﻘـﺎﺭﺓ‬
‫}‪{٨٩‬‬
‫‪@ @ÝÔÈÛa@òaŠy‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﻘﻞ ﻓﻮﻕ ﺍﻵﻻﻡ ﲝﺮﻳﺔ ﻃﺒﻌﻪ ﻭﻛﺎﻟﺴﻴﺪ ﻳﺄﻣﺮ ﻋﺒﻴﺪﻩ‬
‫ﻭﻛﺎﻥ ﺍﻟﻔﻜﺮ ﺷﻐﻔﹰﺎ ﺑﻠﺬﺓ ﺍﻟﺸﻬﻮﺓ ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻈﺮ‪ .‬ﻓﺄﻧﻈﺮ‬
‫ﺍﻵﻥ ﻭﺃﺣﺮﺱ ﻧﻔﺴﻚ ﺑﺈﻓﺮﺍﺯ ﺍﳌﻌﺮﻓﺔ ﻭﺃﻗﺾ ﺑﲔ ﻧﻔﺴﻚ ﻭﺍﻷﱂ ﻟﺘﺠﺪ‬
‫ﻃﻬﺎﺭﺓ ﺫﺍﺗﻚ ﺳﺮﻳﻌﹰﺎ‪ .‬ﻻ ﺗﻌﻂ ﻟﻠﺸﻬﻮﺓ ﺭﺍﺣﺔ ﻓﻴﻚ ﻟﺌﻼ ﺗﺮﻫﻘﻚ ﰲ‬
‫ﻛﻞ ﻭﻗﺖ ﻃﺎﻟﺒﺔ ﻫﺬﻩ ﺍﻟﺮﺍﺣﺔ ﻭﻻ ‪‬ﺪﺃ ﻋـﻦ ﺃﻥ ﺗﻌـﺮﺽ ﻋﻠﻴـﻚ‬
‫ﺇﻏﺮﺍﺀﺍ‪‬ﺎ‪ .‬ﻓﻼ ﺗﻘﻞ ﺍﻵﻥ ﺃﻋﻤﻞ ﺇﺭﺍﺩ‪‬ﺎ ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ﺃﻗﺎﺗﻞ ﻣﻌﻬـﺎ‬
‫ﻓﺈﻥ ﺍﺭﲣﻴﺖ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻓﺈ‪‬ﺎ ﰲ ﻛﻞ ﻭﻗﺖ ﺗﻐﻠﺒﻚ‪ .‬ﻭﺃﻋﻠـﻢ ﺃﻥ‬
‫ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺘﻴﻘﻆ ﻓﻴﻚ ﻣﺎ ﺩﺍﻣﺖ ﺷﻬﻮﺓ ﺍﻟـﺮﻭﺡ‬
‫ﻣﻀﻄﺮﻣﺔ ﻓﻴﻚ‪ .‬ﺇﳕﺎ ﺗﻈﻞ ﻣﻨﺘﻈﺮﺓ ﺇﻃﻔﺎﺀ ﺷﻬﻮﺓ ﺍﻟﺮﻭﺡ ﺣـﱴ ﺇﺫﺍ‬
‫ﻼ ﻭﺭﺃﺕ ﺃﻧﻪ ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺫﻭﻕ ﺍﳊﺲ ﺍﻹﳍـﻲ‬ ‫ﻧﻈﺮﺕ ﺇﳘﺎ ﹰﻻ ﻗﻠﻴ ﹰ‬
‫ﻓﺈ‪‬ﺎ ﺗﺴﺘﻴﻘﻆ ﻭﺗﻈﻠﻢ ﲨﻴﻊ ﲤﻴﻴﺰ ﺍﻟﻨﻔﺲ ﻛﺎﻟﻈﻼﻡ ﺍﻟﻜﺜﻴﻒ ﺑﺒﺨـﺎﺭ‬
‫ﺍﻟﺸﻬﻮﺓ‪.‬‬
‫ﺇﻥ ﻛﺜﲑﻳﻦ ﻣﻦ ﳏﱯ ﺍﻟﻌﻠﻢ ﻣﻌﺘﻮﻗﻮﻥ ﻣﻦ ﺃﱂ ﺍﻟـﺸﻬﻮﺓ‪ .‬ﻋـﻦ‬
‫ﻋﺘﻘﻬﻢ ﻟﻴﺲ ﻏﻠﺒﺔ ﳍﺬﺍ ﺍﻷﱂ ﻟﻜﻨﻬﻢ ﻏﻠﺒﻮﺍ ﺍﻷﱂ ﺑﺄﱂ ﺁﺧﺮ ﻷﻥ ﺍﻟﺬﻱ‬
‫ﻳﻌﺘﲏ ﺑﺎﻟﻌﻠﻢ ﻭﻳﺴﻌﻰ ﰲ ﲨﻊ ﺍﳌﻌﺎﺭﻑ ﻻ ﻳﻠﺘﻔﺖ ﺇﱃ ﻟﺬﺓ ﺍﻟـﺸﻬﻮﺓ‬
‫ﻓﻠﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﻣﻦ ﺃﻱ ﻃﺮﻳﻖ ﻏﻠﺒﺘﻨﺎ ﻷﻧـﻪ ﲝـﺴﺐ‬
‫ﺍﻟﻄﺮﻳﻖ ﺗﻜﻮﻥ ﺍﻟﻐﻠﺒﺔ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻄﺮﻳﻖ ﻫﻮ ﻣﻦ ﺍﷲ‪ .‬ﻓـﺈﻥ ﺍﻟﻐﻠﺒـﺔ‬
‫ﺗﻜﻮﻥ ﺇﳍﻴﺔ ﻭﻧﻜﻮﻥ ﻗﺪ ﻗﻬﺮﻧﺎ ﺍﻷﱂ ﺑﺪﻭﻥ ﺃﱂ ﺁﺧﺮ‪ .‬ﻷﻧﻪ ﺇﻥ ﻛﺎﻧﺖ‬
‫}‪{٨٨‬‬
‫ﺍﻟﻘﺪﻳﺴﲔ ﻭﻧﺼﻮﺭ ﺃﺷﻜﺎﳍﻢ ﺃﻣﺎﻡ ﻭﺟﻮﻫﻨﺎ ﻭﻧﺘﺸﺒﻪ ‪‬ﻢ‪ .‬ﻭﺑﻌـﺪ ﺃﻥ‬
‫ﳒﻤﻊ ﺃﻓﻜﺎﺭﻧﺎ ‪‬ﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﺗﺄﺧﺬ ﻗﻮﺓ ﻟﺘﻐﻠﺐ ﺍﻵﻻﻡ ﺍﳌﻘﺎﺗﻠﺔ ﻣﻌﻬﺎ‪.‬‬
‫ﻫﺬﺍ ﻭﺇﻥ ﺍﺑﺘﻌﺪﻧﺎ ﻋﻦ ﻣﻔﺎﻭﺿﺎﺕ ﺍﻟﻀﻤﲑ ﺍﻟﺒﺎﻃﻠﺔ ﻓﺈﻥ ﺃﻓﻜﺎﺭﻧﺎ ﺗﺼﻞ‬
‫ﺇﱃ ﺍﻟﻨﻘﺎﺀ‪.‬‬
‫ﺇﻥ ﺍﻟﺸﻬﻮﺓ ﺗﺘﺴﻠﻂ ﻋﻠﻴﻨﺎ ﺑﺜﻼﺛﺔ ﻃﺮﻕ ﻭﺃﺑﻮﺍﺏ ﻓﺈﻥ ﻛﻨﺎ ﻧﺘﺤﺎﻳﻞ‬
‫ﺑﺸﱴ ﺍﻟﻮﺳﺎﺋﻞ ﲝﻜﻤﺔ ﻧﺴﺘﻄﻴﻊ ‪‬ﺎ ﺃﻥ ﻧﻐﻠﻖ ﺍﻟﺒﺎﺏ ﰲ ﻭﺟﻪ ﻛـﻞ‬
‫ﻭﺍﺣﺪ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﻓﺈﻧﻨﺎ ﻧﻠﻘﻲ ﺍﻟﺸﻬﻮﺓ ﺧﺎﺭﺟﹰﺎ ﻋﻨﺎ ﻭﻧﺜﺒﺖ ﺑﻄﻬـﺎﺭﺓ‬
‫ﺃﻧﻔﺴﻨﺎ ﻭﻧﺘﺪﺑﺮ ﺑﻘﻮﺓ ﺍﻟﻌﻘﻞ ﺍﻟﱵ ﻻ ﺗﻐﻠﺐ ﻭ‪‬ﺬﺍ ﻧﺆﻫـﻞ ﻟـﺴﻌﺎﺩﺓ‬
‫ﺍﻟﻨﻈﺮﺓ ﺍﻟﻌﺎﻟﻴﺔ ﻭﺍﻹﺣﺴﺎﺳﺎﺕ ﺍﻟﱵ ﺗﻔﻮﻕ ﺍﳉﺴﺪ ﻭﺗﺘـﻨﻌﻢ ﺍﻟـﻨﻔﺲ‬
‫ﲝﺮﻛﺎﺕ ﺭﻭﺣﺎﻧﻴﺔ ﺑﻨﻮﺭ ﻣﻌﺮﻓﺔ ﺗﻔﻮﻕ ﺍﻟﻌﺎﱂ ﺑﻨﻌﻤﺔ ﺍﳌﺴﻴﺢ‪.‬‬
‫ﺇﺫﺍ ﺗﺴﺒﺐ ﻫﺬﺍ ﺍﻷﱂ ﺑﻮﺍﺳﻄﺔ ﺣﺮﺍﺭﺓ ﺍﳉﺴﺪ ﺇﺫ ﺗﻜﻮﻥ ﺍﻷﻓﻜﺎﺭ‬
‫ﺧﺎﻟﻴﺔ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻭﻣﻦ ﻃﻠﺐ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻔﺎﺿـﻠﺔ ﻓﺈﻧـﻪ ﻳﻠﺘـﻬﺐ‬
‫ﺑﺎﻷﻋﻀﺎﺀ ﻛﺎﻟﺘﻬﺎﺏ ﺍﻟﻨﺎﺭ ﺑﺎﻟﻘﺶ‪ .‬ﻭﺇﻥ ﺍﺗﻔﻖ ﺃﻥ ﻣﻜﺚ ﻫـﺬﺍ ﺍﻷﱂ‬
‫ﺑﺎﻟﻨﻔﺲ ﺯﻣﺎﻧﹰﺎ ﻛﺒﲑﹰﺍ ﻓﺈﻥ ﻳﻈﻠﻢ ﺇﻓﺮﺍﺯﻫﺎ ﻭﻳﺪﻋﻬﺎ ﺗﻨﺴﻰ ﺃﻧـﻪ ﺃﳌـﹰﺎ‬
‫ﻭﻛﺬﻟﻚ ﻳﻘﻠﻊ ﻣﻨﻬﺎ ﺍﻟﻔﻜﺮ ﺃﻧﻪ ﺧﻄﻴﺔ‪ .‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﺘﺮﺱ ﺣﱴ‬
‫ﻻ ﺗﱰﻝ ﻭﺗﻘﻊ ﰲ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﻭﺇﺫﺍ ﻋﺮﺽ ﻟﻨﺎ ﺑﻮﺍﺳﻄﺔ ﺍﻹﻏﺮﺍﺀﺍﺕ‬
‫ﺍﻻﺿﻄﺮﺍﺭﻳﺔ ﺃﻥ ﻧﺼﺎﺩ ‪‬ﺎ ﻓﻼ ﻳﻐﻴﺐ ﻋﻨﺎ ﺃﻥ ﻧﻌﺮﻑ ﻭﻧﻔـﺮﺯ ﺃ‪‬ـﺎ‬
‫ﺧﻄﻴﺔ ﻭﺑﺎﻷﻛﺜﺮ ﺇﺫﺍ ﻛﺎﻧﺖ ﳐﺘﺒﺌﺔ ﰲ ﺍﻟﻔﻜﺮ ﻷﻥ ﻛﺜﲑﻳﻦ ﻳﻈﻨﻮﻥ ﺃﻥ‬
‫ﺷﻬﻮﺓ ﺍﻷﻓﻜﺎﺭ ﻟﻴﺴﺖ ﺧﻄﻴﺔ ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃ‪‬ﺎ ﺃﺻﻞ ﻟﻜـﻞ ﺃﻓﻌـﺎﻝ‬
‫}‪{٩١‬‬
‫ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻋﻠﻰ ﻗﻬﺮ ﺍﳉﺴﺪ ﻭﺃﻥ ﻟﺬﺗﻪ ﻫﻲ ﶈـﺔ ﻗـﺼﲑﺓ‬
‫ﻭﻟﻜﻦ ﺃﻱ ﺧﺠﻞ ﻭﺃﻱ ﻧﺪﺍﻣﺔ ﻭﺃﻱ ﺧﺴﺎﺭﺓ ﺑﻞ ﻭﺃﻱ ﻣﻀﺮﺓ ﺗﺘﺒﻌﻬﺎ‪.‬‬
‫ﻻ ﳝﻜﻨﻨﺎ ﺃﻥ ﻧﻐﻠﺐ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﺑﺪﻭﻥ ﺍﳌﻌﲔ ﻓﺈﻧﻨﺎ ﻛﺜﲑﹰﺍ ﻣـﺎ‬
‫ﻧﻐﻠﺐ ﻷﻧﻨﺎ ﻻ ﻧﻄﻠﺐ ﻣﻌﻮﻧﺔ ﺍﷲ ﻷﻥ ﻧﻌﻤﺔ ﺍﻟﺮﻭﺡ ﺗﻌﻄﻲ ﺍﳌﻌﻮﻧـﺔ‬
‫ﻟﻠﻨﻔﺲ ﻭﲡﺬﺏ ﺃﻓﻜﺎﺭﻫﺎ ﻟﻨﺮﺗﻔﻊ ﺇﱃ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺇﻥ ﻭﺍﻓﻘﺘﻪ ﺇﺭﺍﺩ‪‬ﺎ‬
‫ﺍﳉﻴﺪﺓ ﻭﺗﺪﺑﺮﺕ ﺣﺴﺐ ﻣﺸﻴﺌﺔ ﺍﻟﺮﻭﺡ‪.‬‬
‫ﺍﺣﻔﻆ ﻧﻔﺴﻚ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﲡﺬﺑﻚ ﺇﱃ ﺍﻟﺸﻬﻮﺓ ﻭﺳـﺪ‬
‫ﺍﳌﻨﺎﻓﺬ ﺍﻟﱵ ﺗﺪﺧﻞ ﺇﻟﻴﻚ ﻣﻨﻬﺎ ﻷﻧﻚ ﺇﺫﺍ ﻣﺎ ﻗﻄﻌﺖ ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟـﱵ‬
‫ﻼ ﺗﻜﻮﻥ ﻗﺪ ﺣﺼﻨﺖ ﻧﻔﺴﻚ ﺣﺴﻨﹰﺎ‪.‬‬ ‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﻣﻨﻬﺎ ﺗﺘﻮﻟﺪ ﺍﻷﻭﺟﺎﻉ ﻗﻠﻴ ﹰ‬
‫ﻓﺎﻟﺸﻬﻮﺓ ﻗﺪ ﺗﺒﺪﺃ ﻣﻦ ﺍﳉﺴﺪ ﻭﻗﺪ ﺗﺒﺪﺃ ﻣﻦ ﺣﺮﻛﺎﺕ ﺍﻷﻓﻜﺎﺭ ﺃﻭ ﻣﻦ‬
‫ﺃﺳﺒﺎﺏ ﺧﺎﺭﺟﻴﺔ ﺃﻭ ﻣﻦ ﺍﻟﻨﻈﺮ ﺃﻭ ﻣﻦ ﺍﻟﺴﻤﻊ ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻨـﺎ ﺃﻥ‬
‫ﳕﻴﺰ ﺃﺳﺒﺎ‪‬ﺎ ﻭﻧﻘﻄﻌﻬﺎ ﻭﳕﺘﻨﻊ ﻣﻦ ﲰﺎﻉ ﺍﻷﺣﺎﺩﻳﺚ ﻭﻧﻈﺮ ﺍﻟﻮﺟـﻮﻩ‬
‫ﺍﻟﱵ ﺗﻮﻗﻈﻬﺎ ﻭﻧﺴﻌﻰ ﰲ ﺳﺪ ﻣﺪﺍﺧﻠﻬﺎ ﺑﻜﻞ ﺣﻴﻠﺔ ﻓﺈﻥ ﻛﺎﻧﺖ ﻣـﻦ‬
‫ﺣﺮﺍﺭﺓ ﺍﳉﺴﺪ ﻧﻀﻌﻒ ﻗﻮﺗﻪ ﺑﻨﻘﺼﺎﻥ ﺍﻟﻐﺬﺍﺀ ﻭﺍﻟـﺸﺮﺍﺏ ﻭﺍﻟﻨـﻮﻡ‬
‫ﻭﻧﺴﺘﻌﻤﻞ ﻛﻞ ﺷﻲﺀ ﲟﻘﺪﺍﺭ ﻣﻊ ﺑﻘﻴﺔ ﺍﻟﻀﻴﻘﺎﺕ‪ .‬ﻭﺇﻥ ﻛﻨﺎ ﳓﺲ ﺃﻥ‬
‫ﺑﺪﺍﺀﺓ ﺍﻟﺸﻬﻮﺓ ﻫﻲ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﻧﻌﻠﻢ ﺃﻥ ﺍﻟﻀﻤﲑ ﻟﻴﺲ ﻳﻬﺬ ﰲ ﺫﻛﺮ‬
‫ﺍﷲ ﻟﺬﻟﻚ ﻓﻬﻮ ﻳﻘﻊ ﰲ ﺣﺮﻛﺎﺕ ﻏﺮﻳﺒﺔ‪ .‬ﻭﺇﻥ ﻛﻨﺎ ﻧﺸﻌﺮ ﺃﻥ ﺳﺒﺐ‬
‫ﻫﺠﻮﻡ ﺍﻟﺸﻬﻮﺓ ﻋﻠﻴﻨﺎ ﻫﻮ ﻋﺪﻡ ﺍﻋﺘﻨﺎﺋﻨﺎ ﺑﺎﻗﺘﻨﺎﺀ ﺍﻟﻔـﻀﺎﺋﻞ ﻓﻠﻨـﺸﻐﻞ‬
‫ﺍﻟﻌﻘﻞ ‪‬ﺬﻳﺬ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻭﻧﺪﺍﻭﻡ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺃﺧﺒـﺎﺭ‬
‫}‪{٩٠‬‬
‫ﻓﻠﻦ ﺗﻄﻔﺊ ﺣﺮﺍﺭ‪‬ﺎ ﺃﺑﺪﹰﺍ ﺇﻻ ﺇﺫﺍ ﻋﺮﺽ ﳍﺎ ﻣﺮﺽ ﻣﻦ ﺍﻟﺸﺮ ﺃﻭ ﻣـﻦ‬ ‫ﺍﳋﻄﻴﺔ ﻷﻥ ﺍﻟﻘﻠﺐ ﻫﻮ ﻳﻨﺒﻮﻉ ﻛﻞ ﺍﻷﻓﻜﺎﺭ ﻭﻣﻨﻪ ﺗﺘﻮﻟﺪ ﺣﺮﻛﺎﺕ‬
‫ﺍﳋﻄﻴﺔ ﻓﺈ‪‬ﺎ ﺗﻀﻌﻒ ﻭﺗﻨﻄﻔﺊ ﺣﺮﺍﺭ‪‬ﺎ‪.‬‬ ‫ﺍﻟﺼﻼﺡ ﻭﺍﻟﺸﺮﻭﺭ ﻭﻣﻨﻪ ﺃﻳﻀﹰﺎ ﺗﻈﻬﺮ ﺃﲦﺎﺭ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﻨﻤﻮ ﻣـﻦ‬
‫ﻻ ﺗﺪﻉ ﻫﺬﺍ ﺍﻷﱂ ﻳﺘﺴﻠﻂ ﻋﻠﻴﻚ ﻭﻋﻠﻰ ﺩﻗﺔ ﺃﻓﻜﺎﺭﻙ ﻷﻥ ﻣﺎﺩﺗﻪ‬ ‫ﺍﻷﺻﻞ ﺇﻥ ﻛﺎﻧﺖ ﺷﺮﻭﺭﹰﺍ ﺃﻭ ﺻﻼﺣﹰﺎ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﺗﺘﻴﻘﻆ ﺍﻟـﺸﻬﻮﺓ‬
‫ﻛﺜﲑﺓ ﻓﻴﻚ ﻭﺑﺎﻷﻛﺜﺮ ﺇﺫﺍ ﻛﺎﻥ ﻣﺴﻜﻨﻚ ﻗﺮﻳﺐ ﻣﻦ ﺍﻟﻨﺎﺱ ﻷﻧﻪ ﻳﻨﻤﻮ‬ ‫ﺧﺎﺭﺝ ﺍﻟﻘﻠﺐ ﺍﳌﺨﺘﺒﺌﺔ ﻓﻴﻪ ﻷﻥ ﺃﺻﻠﻬﺎ ﺩﺍﺧﻞ ﺍﻟﻀﻤﲑ ﻓﻬﻲ ﺗﻨﻤـﻮ‬
‫ﺑﺬﻛﺮ ﺍﻟﻮﺟﻮﻩ ﻭﻧﻈﺮ ﺍﳊﺴﻦ ﻭﺷﻬﻮﺓ ﺍﻟﺰﻧﺎ ﻣﻦ ﺍﻟﻠﺤﻢ ﺗﻨﺸﺄ ﻭﻟﻠﺤﻢ‬ ‫ﻭﺗﺰﻫﺮ ﺑﺎﻷﻓﻜﺎﺭ ﻭﺍﻷﻋﻀﺎﺀ ﻭﻣﻦ ﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺍﺏ ﻓﻴﻨﺒﻐﻲ ﻟﻨـﺎ ﺃﻥ‬
‫ﺗﺸﺘﻬﻲ‪ .‬ﻓﺈﺫﺍ ﻗﻤﻊ ﺍﻟﺰﻧﺎ ﻗﻮﺓ ﺍﻟﻨﻔﺲ ﰲ ﺍﳋﻔﺎﺀ ﻓﺈﻧﻪ ﻳﻐﻠـﺐ ﺻـﱪ‬ ‫ﳒﺎﻫﺪ ﻗﺒﺎﻟﺔ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﺍﻟﻨﺠﺴﺔ ﺍﳋﻔﻴﺔ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟـﱵ ﺗﻔﻌـﻞ‬
‫ﺍﳉﺴﺪ ﰲ ﺍﻟﻈﺎﻫﺮ‪ .‬ﻓﺈﻥ ﻏﻠﺒﻪ ﺍﳉﺴﺪ ﺑﺎﻟﻴﻘﻈﺔ ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﻟﻴﻘﺎﺗﻞ ﺃﺛﻨﺎﺀ‬ ‫ﺑﺎﻟﻈﺎﻫﺮ ﻷﻥ ﺍﻟﻈﺎﻫﺮﺓ ﳍﺎ ﺃﺳﺒﺎﺏ ﻛﺜﲑﺓ ﺗﻌﻮﻗﻬﺎ‪.‬‬
‫ﺍﻟﻨﻮﻡ‪ .‬ﻭﺫﻛﺮ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺬﻱ ﻃﺮﺩ ﻣﻦ ﺍﻟﻨﻔﺲ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﻴﻘﻈـﺔ‪ ،‬ﰲ‬ ‫ﺇﻥ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻫﻲ ﺿﺪ ﺍﻟﻌﻔﺔ ﻓﺈﺫﺍ ﺍﻣﺘﺰﺟﺖ ﻣـﻊ ﺷـﻬﻮﺓ‬
‫ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ﻳﻌﻮﺩ ﻓﻴﻐﺼﺐ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺰﱐ ﰲ ﻧﻮﻣﻪ‪ ،‬ﻟﺬﻟﻚ ﻳﻠﻴـﻖ‬ ‫ﺍﻟﻨﻔﺲ ﺗﺼﲑ ﻣﻮﻟﺪﺓ ﺍﻟﺒﺘﻮﻟﻴﺔ ﻭﻛﻞ ﻣﻦ ﺍﻟﺸﻬﻮﺗﲔ ﺿـﺪ ﺍﻷﺧـﺮﻯ‬
‫ﺑﻚ ﺍﻟﻨﺴﻚ ﻟﻜﻲ ﺑﻪ ﺗﻨﻘﺺ ﻣﺎﺩﺓ ﺍﳉﺴﺪ ﻭﺣﻴﻨﺌﺬ ﻻ ﳚﺪ ﺍﻟﺰﻧـﺎ ﰲ‬ ‫ﻓﺸﻬﻮﺓ ﺍﻟﻨﻔﺲ ﺗﺰﺩﺍﺩ ﻭﺗﻘﻮﻯ ﺑﺎﻟﺼﻮﻡ ﻭﺍﻟﻨﺴﻚ ﻭﺍﻟﺴﻬﺮ ﻭﺍﻟـﺼﻼﺓ‬
‫ﺍﻟﻨﻮﻡ ﻣﺎﺩﺓ ﺑﺄﻋﻀﺎﺋﻚ ﻷﻧﻪ ﻳﻘﺎﺗﻞ ﺃﻭ ﹰﻻ ﺃﻋﻀﺎﺀ ﺍﳉﺴﺪ ﻓـﺈﻥ ﺍﻗـﺘﲎ‬ ‫ﻭﺍﻷﻋﻤﺎﻝ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺃﻣﺎ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻓﺘﻨﻤﻮ ﻭﺗﻠﺘﻬﺐ ﲟﺎ ﻫﻮ ﺿﺪ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﻓﺮﺍﺯﹰﺍ ﺑﻪ ﻳﺒﻄﻞ ﺣﺮﻛﺎﺕ ﺃﻋﻀﺎﺋﻪ ﻋﻦ ﺍﻟﻔﻌﻞ ﻓﺈﻧﻪ ﻳﺮﺟﻊ ﺇﱃ‬ ‫ﻫﺬﻩ ﺃﻱ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﺘﻨﻌﻢ ﻭﺍﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﺰﻳﻨﺔ ﻭﺍﳌﻔﺎﻭﺿﺔ ﻣـﻊ‬
‫ﺍﻟﻔﻌﻞ ﻭﻳﻐﺮﻳﻪ ﰲ ﺍﳋﻔﺎﺀ ﻛﻲ ﻳﺜﲑ ﺑﻪ ﺍﻷﻋﻀﺎﺀ ﻟﻔﻌﻞ ﺍﻟﺸﻬﻮﺓ‪ .‬ﻓـﺈﻥ‬ ‫ﺍﳌﻨﺤﻠﲔ‪.‬‬
‫ﻏﻠﺐ ﺍﻷﱂ ﻣﻦ ﺍﻷﻓﻜﺎﺭ ﺑﺸﺨﻮﺻﻬﺎ ﰲ ﺍﷲ ﻭﺻﱪﻫﺎ ﻋﻠﻰ ﺍﻟﻨـﺴﻚ‬ ‫‪@ @Ùibj‘@âbíc@¿@ÙÔÛb@Š×‡c‬‬
‫ﻓﺈﻧﻪ ﻳﻘﻬﺮ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪ .‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺄﰐ ﺃﺛﻨﺎﺀ ﺍﻟﻨﻮﻡ ﻭﻳﻘﺎﺗﻞ ﻣﻊ‬
‫ﻟﻴﺲ ﻟﻚ ﻗﺘﺎﻝ ﻛﻞ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻚ ﻓﺎﺩﺧﺮ ﻟﻚ ﻣﻌﻮﻧﺔ ﰲ ﺃﻳـﺎﻡ‬
‫ﺻﱪ ﺍﻟﻨﻔﺲ ﻓﺈﺫﺍ ﻋﺮﺽ ﻟﻨﺎ ﻫﺬﺍ ﻻ ﻧﺘﺮﻙ ﺃﻧﻔﺴﻨﺎ ﺑﻼ ﻧﺪﻡ ﺧﺎﺻﺔ ﺇﺫﺍ‬
‫ﺷﺒﺎﺑﻚ ﻟﺰﻣﺎﻥ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻷﻥ ﺍﻟﺬﻱ ﻳﻀﻌﻒ ﺍﻟﺸﻬﻮﺓ ﰲ ﺷـﺒﺎﺑﻪ‬
‫ﺗﺼﻮﺭ ﰲ ﺿﻤﺎﺋﺮﻧﺎ ﺧﻴﺎﻝ ﺍﻟﻮﺟﻮﻩ ﻷﻧﻪ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﺑﺎﻕ ﻣﻦ‬
‫ﻳﻮﺟﺪ ﺷﺠﺎﻋﹰﺎ ﰲ ﻧﻔﺴﻪ ﰲ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻭﺇﺫﺍ ﺍﻧﺘﻬﻰ ﻗﺘﺎﻟﻪ ﺗﺘﻢ ﻗﻮﺗـﻪ‬
‫ﺍﻟﻴﻘﻈﺔ‪.‬‬
‫ﻓﺈﻥ ﻗﺘﺎﻟﻚ ﻟﻴﺲ ﰲ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻷﻥ ﺍﳉﺴﺪ ﻳﻀﻌﻒ ﺃﻣﺎ ﺍﻟﻨﻔﺲ‬

‫}‪{٩٣‬‬ ‫}‪{٩٢‬‬
‫ﻣﻮﺿﻌﻬﺎ ﺑﻌﺪ ﻏﻠﺒﺔ ﺍﻟﺰﻧﺎ ﻓﺘﺠﲏ ﺍﻟﻨﻔﺲ ﺃﲦﺎﺭﹰﺍ ﺭﻭﺣﺎﻧﻴﺔ ﺗﺘـﻨﻌﻢ ‪‬ـﺎ‬
‫ﻭﺍﻟﺬﻱ ﻫﻜﺬﺍ ﻳﻄﻠﺐ ﻓﺈﻧﻪ ﳚﺪ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻧﺖ ﻧﺎﺭ ﺍﻟﺸﻬﻮﺓ ﻣﺸﺘﻌﻠﺔ ﰲ ﺍﻷﻋﻀﺎﺀ ﻓﺈ‪‬ـﺎ ﻻ ﺗﻘﺎﺗـﻞ‬
‫ﺍﻷﻓﻜﺎﺭ ﺑﻞ ﺗﻜﻮﻥ ﻣﺘﺴﻴﻄﺮﺓ ﻋﻠﻰ ﻛﻞ ﺍﻷﻋﻀﺎﺀ ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﻌﻘـﻞ‬
‫ﻧﺎﻇﺮﹰﺍ ﻟﺬﺍﺗﻪ ﻭﻭﺟﺪ ﺃﻥ ﻫﻨﺎﻙ ﺳﻴﺎﺩﺓ ﺃﺧﺮﻯ ﺳﻮﺍﻩ ﺳﺎﻛﻨﺔ ﰲ ﺟﺴﺪﻩ‬
‫ﻭﺁﻻﻣﹰﺎ ﺳﺎﺭﻗﺔ ﻣﺘﺼﺮﻓﺔ ﰲ ﺃﻋﻀﺎﺋﻪ ﻓﻠﻴﺴﺘﻌﺪ ﻟﻴﻘﻴﻢ ﺍﳊﺮﺏ ﻭﳜـﺮﺝ‬
‫ﺍﻟﻐﺮﺑﺎﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ .‬ﻭﺍﻟﺸﻬﻮﺍﺕ ﺑﺪﻭﺭﻫﺎ ﻷ‪‬ـﺎ‬
‫ﻭﺟﺪﺕ ﻣﺴﻜﻨﹰﺎ ﻃﻴﺒﹰﺎ ﰲ ﺍﻷﻋﻀﺎﺀ ﺗﻘﺎﺗﻞ ﻟﻜﻲ ﻻ ﲣﺮﺝ ﻭﻣﻦ ﻫﻬﻨﺎ‬
‫ﻳﺘﺤﺮﻙ ﺍﻟﻘﺘﺎﻝ ﺑﲔ ﺍﻵﻻﻡ ﻭﺍﻷﻓﻜﺎﺭ ﻭﻳﻨﺘﻬﻲ ﺍﻷﻣﺮ ﺑﻐﻠﺒﺔ ﺫﻱ ﺍﻟﻘﻮﻯ‬
‫ﺍﻟﻜﱪﻯ‪ .‬ﻟﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ ﺃﻥ ﺗﻜﻤﻞ ﺷﻬﻮﺓ ﺍﻷﻋﻀﺎﺀ ﺃﻣﺎ ﺷـﻬﻮﺓ‬
‫ﺍﻷﻓﻜﺎﺭ ﺍﻟﻮﻗﺘﻴﺔ ﻓﻸ‪‬ﺎ ﺧﻔﻴﺔ ﻻ ﺗﺒﻄﻞ ﻭﺗﺘﻌﻄﻞ ﻋﻦ ﻓﻌﻠﻬﺎ ﺇﻻ ﺑﻨﻈﺮﺓ‬
‫ﺍﷲ ﻓﻘﻂ‪.‬‬
‫ﻫﻨﺎﻙ ﻣﻦ ﻳﺴﺘﺮﻳﺢ ﺑﺎﻷﻋﻤﺎﻝ ﻭﻫﻨﺎﻙ ﻣـﻦ ﻳـﺴﺘﺮﻳﺢ ﺑـﺎﻟﻐﻲ‬
‫ﻭﺍﳋﻴﺎﻝ‪ .‬ﻫﻨﺎﻙ ﻓﺴﻖ ﻳﻜﻮﻥ ﺑﺎﳉﺴﺪ ﻭﻫﻨﺎﻙ ﻓﺴﻖ ﻳﻜﻤﻞ ﺑـﺎﻟﻨﻔﺲ‬
‫ﻭﺍﻟﺬﻱ ﻳﻄﺮﺩ ﻣﻦ ﺍﻟﻘﻠﺐ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺜﺒﺖ ﰲ ﺍﳉﺴﺪ ﻷﻥ ﺃﺻـﻞ‬
‫ﺍﻷﻓﻌﺎﻝ ﻫﻮ ﺍﻷﻓﻜﺎﺭ ﻭﺇﻥ ﻳﺰﻋﺰﻉ ﺃﺻﻞ ﺍﻟﺸﻬﻮﺓ ﻣـﻦ ﺍﻟﻘﻠـﺐ ﰲ‬
‫ﺍﻟﻮﻗﺖ ﺗﺒﻄﻞ ﺍﻷﻓﻌﺎﻝ ﻣﻦ ﺍﳋﺎﺭﺝ ﺇﻥ ﻛﺎﻧﺖ ﺻـﺎﳊﺔ ﺃﻭ ﺭﺩﻳﺌـﺔ‪.‬‬
‫ﻭﺍﻟﻐﻠﺒﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻲ ﻗﻄﻊ ﺍﻟﺸﻬﻮﺓ ﻣﻦ ﺍﻟﻔﻜﺮ ﻷﻧﻪ ﻟﻴﺲ ﳍﺬﻩ ﺃﻭﻗﺎﺕ‬
‫ﻣﻌﺮﻭﻓﺔ ﺑﻞ ﰲ ﻛﻞ ﻭﻗﺖ ﺗﺘﺤﺮﻙ ﻭﺗﻜﻤﻞ ﺑﺎﻷﻛﺜﺮ ﺇﺫﺍ ﻛﺎﻥ ﳍﺎ ﻣﺎﺩﺓ‬
‫ﻷﻧﻪ ﻳﻄﻠﺐ ﲦﺮﺓ ﻣﻦ ﻏﲑ ﺷﺠﺮﺓ ﻓﺎﻷﻣﻮﺭ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ ﺗﻈﻬـﺮ ﰲ‬
‫}‪{٩٥‬‬
‫ﺇﻥ ﺳﺎﻝ ﺍﳉﺴﺪ ﺑﻼ ﲣﻴﻞ ﻣﻮﺟﻪ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺯﻳﺎﺩﺓ ﻣﺎﺩﺓ ﰲ‬
‫ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﻗﻠﺔ ﺍﻟﻨﺴﻚ‪ .‬ﻓﺈﻥ ﱂ ﳛﺲ ﲟﺎ ﺟﺮﻯ ﻟﻪ ﻓﻬﺬﺍ ﺩﻟﻴﻞ ﻋﻠﻰ‬
‫ﺛﻘﻞ ﺍﻟﻨﻮﻡ‪ .‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻠﺮﺍﻫﺐ ﺃﻥ ﻳﻐﻠﺐ ﻫﺬﺍ ﺍﻷﱂ ﺳﻮﺍﺀ ﻛـﺎﻥ‬
‫ﺑﺎﻟﻔﻌﻞ ﺃﻭ ﺑﺎﻟﻔﻜﺮ ﺃﻭ ﺑﺴﻴﻼﻥ ﺍﻟﻨﻮﻡ‪ .‬ﻷﻧﻪ ﺇﻥ ﱂ ﻳﻐﻠـﺐ ﰲ ﻧﻮﻣـﻪ‬
‫ﻓﻠﻴﺲ ﰲ ﺇﻣﻜﺎﻧﻪ ﺍﻟﻐﻠﺒﺔ ﺑﺎﻟﻔﻜﺮ‪ .‬ﻭﻫﺬﻩ ﺷﻬﺎﺩﺓ ﻋﻠﻰ ﺃﻧﻪ ﻳﻐﻠﺐ ﺃﻳﻀﹰﺎ‬
‫ﰲ ﺍﻟﻔﻌﻞ ﻓﻠﻬﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻘﻠﻞ ﻣﻦ ﺍﻷﻛﻞ ﻭﺍﻟـﺸﺮﺏ ﻭﺍﻟﻨـﻮﻡ‬
‫ﻟﻜﻴﻼ ﻧﻘﻬﺮ ﺑﺎﻟﻴﻘﻈﺔ ﻭﻻ ﻧﻐﻠﺐ ﺑﻐﲑ ﺇﺭﺍﺩﺗﻨﺎ ﰲ ﺍﳊﻠﻢ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧـﺖ‬
‫ﺍﻷﻓﻜﺎﺭ ﰲ ﻳﻘﻈﺔ ﻭﺑﻼ ﻃﻴﺎﺷﺔ ﻭﲢﺮﻛﺖ ﲜﺬﺏ ﺍﻟـﺸﻴﺎﻃﲔ ﻓﺈ‪‬ـﺎ‬
‫ﺗﻌﺘﻖ ﻣﻦ ﺃﱂ ﺍﻟﺰﻧﺎ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﳎﻤﻮﻋﺔ ﻭﺗﻐﲏ ﻭﺗﺰﻣﺮ ﻓﻬﻲ ﺗﻄـﺮﺩ‬
‫ﺍﻵﻻﻡ ﻋﻨﻬﺎ ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﺧﺮﺝ ﻫﺬﺍ ﺍﻷﱂ ﻣﻦ ﺍﻟﻨﻔﺲ ﻓﺈﻧﻪ ﻻ ﻳﺜﺒﺖ ﰲ‬
‫ﺍﳉﺴﺪ‪.‬‬
‫ﻳﻠﻴﻖ ﺑﻨﺎ ﺃﻥ ﻧﻐﻠﺐ ﻫﺬﺍ ﺍﻷﱂ ﺑﻜﻞ ﻗﻮﺓ ﻷﻥ ﺍﳋﺰﻱ ﻭﺍﻟﻜﺂﺑـﺔ‬
‫ﻭﺍﻟﻨﺪﻡ ﻭﻋﺪﻡ ﺍﻟﺪﺍﻟﺔ ﻭﻇﻼﻡ ﺍﻟﻌﻘﻞ ﻭﻏﻼﻇﺔ ﺍﻷﻓﻜﺎﺭ ﻭﺣﲑﺓ ﺍﻟﻀﻤﲑ‬
‫ﻛﻞ ﻫﺬﻩ ﺍﻵﻻﻡ ﺗﺪﺧﻞ ﺇﱃ ﺍﻟﻨﻔﺲ ﺑﻌﺪ ﺍﻟﺰﻧﺎ‪ .‬ﻓﺈﻥ ﻛﻨﺎ ﻧﺰﻳﻦ ﺃﻧﻔﺴﻨﺎ‬
‫ﺑﺼﻮﺭﺓ ﺍﻟﻌﻔﺔ ﺑﻌﺪ ﻏﻠﺒﺔ ﺍﻟﺸﻬﻮﺓ ﻓﺈﻥ ﺃﻧﻔﺴﻨﺎ ﲤﺘﻠﺊ ﻓﺮﺣﹰﺎ ﻭﺩﺍﻟﺔ ﻋﻨﺪ‬
‫ﺍﷲ ﻭﺍﻟﻨﺎﺱ ﻭﺗﺘﻨﻌﻢ ﺑﺮﺍﺣﺔ ﺃﻓﻜﺎﺭﻫﺎ ﻭﺗﺴﺘﻨﲑ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻭﺗﺆﻫﻞ‬
‫ﻟﻠﺘﺎﻭﺭﻳﺎ ﻭﺍﳌﻜﺎﺷﻔﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﲢﺲ ﲝﻼﻭﺓ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺡ ﺍﻟﱵ‬
‫ﻫﻲ ﰲ ﺍﻟﻨﻔﺲ‪ .‬ﻭﺗﻐﻤﺮ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺑﺎﻟﻠﺬﺓ ﻭﺇﻥ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻄﻠـﺐ‬
‫ﺃﻥ ﻳﺘﺬﻭﻕ ﺇﺣﺴﺎﺱ ﻣﺎ ﻧﻘﻮﻝ ﺑﻘﺮﺍﺀﺓ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻓﺈﻧﻪ ﻻ ﻳـﺴﺘﻄﻴﻊ‬
‫}‪{٩٤‬‬
‫ﺗﻀﻄﺮﺏ ﻣﻌﻪ ﻭﺃﻳﻀﹰﺎ ﺗﺘﺨﺒﻞ ﺍﻷﻋﻀﺎﺀ ﻭﺗﺘﻌﻜﺮ ﺍﻟﻀﻤﺎﺋﺮ ﻷﻥ ﺍﻟﺸﻲﺀ‬
‫ﺍﻟﺬﻱ ﻳﺒﺪﺃ ﻣﻦ ﺍﻟﻘﻠﺐ ﺇﻥ ﻛﺎﻥ ﺻﻼﺣﹰﺎ ﺃﻭ ﺷﺮﹰﺍ ﻓﻬﻮ ﻳﻜﻮﻥ ﺍﳌﻌﺘـﱪ‬
‫ﺧﻄﻴﺔ ﺃﻭ ﺑﺮﹰﺍ‪ .‬ﻓﻠﻬﺬﺍ ﺃﺭﺍﺩ ﺳﻴﺪﻧﺎ ﺃﻥ ﻳﺮﻓﻊ ﺃﺻﻞ ﺍﻟﺸﻬﻮﺓ ﻣﻦ ﺍﻟﻘﻠﺐ‬
‫ﺑﻘﻮﻟﻪ ﻣﻦ ﻳﻨﻈﺮ ﺇﱃ ﺇﻣﺮﺃﺓ ﻟﻴﺸﺘﻬﻴﻬﺎ ﻓﻘﺪ ﺯﻧﺎ ‪‬ﺎ ﰲ ﻗﻠﺒﻪ‪ .‬ﺇﻥ ﻧﻈـﺮﺓ‬
‫ﺍﷲ ﻭﺣﻴﺪﺓ ﻫﻲ ﻭﻟﻴﺲ ﻛﻤﺎ ﻳﻨﻈﺮ ﻫﻮ ﺇﱃ ﺍﻟﻨﺎﺱ‪ .‬ﻫﻢ ﻳﻨﻈﺮﻭﻥ ﻷ‪‬ﻢ‬
‫ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺨﻔﻴﺔ ﰲ ﺍﻟﻨﻔﺲ‪ .‬ﻓﻠﺘﻤﻨﻌﻚ ﻧﻈـﺮﺓ ﺍﷲ ﻣـﻦ‬
‫ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ ﻳﺸﺎﺀ ﺍﻟﻔﺴﻖ ﻭﻧﻘﻪ ﻟﺘﻘﺒﻞ ﺍﻟﻨﻈﺮ ﺍﻹﳍﻲ‪ .‬ﻓﺈﻥ ﻛـﺜﲑﻳﻦ‬
‫ﻫﻢ ﺯﻧﺎﺓ ﺑﺎﻹﺭﺍﺩﺓ ﺩﻭﻥ ﺗﻜﻤﻴﻞ ﺍﻟﻔﻌﻞ ﻭﻳﺰﻧﻮﻥ ﲝﺴﻦ ﺍﻟﻮﺟﻮﻩ ﻭﻫﻢ‬
‫ﻳﻈﻨﻮﻥ ﺃﻧﻪ ﻣﺎ ﺩﺍﻡ ﺍﻟﻨﺎﺱ ﻻ ﻳﻨﻈﺮﻭ‪‬ﻢ ﻓﺈﻥ ﺍﷲ ﻏﲑ ﻧﺎﻇﺮ ﺇﻟﻴﻬﻢ ﻭﻫﻢ‬
‫ﻻ ﻳﻌﻠﻤﻮﻥ ﺃﻧﻪ ﻋﺎﺭﻑ ﲞﻔﺎﻳﺎ ﻓﻜﺮﻫﻢ‪.‬‬
‫ﻛﻞ ﻓﻜﺮ ﻳﺮﻏﺐ ﰲ ﺍﻟﺸﺮ ﻫﻮ ﺧﻄﻴﺔ ﻣﻦ ﺍﻹﺭﺍﺩﺓ ﻭﻟﻮ ﱂ ﻳﻨﻔـﺬ‬
‫ﻓﻼ ﺗﺸﺘﻪ ﺑﻘﻠﺒﻚ ﻭﻻ ﺗﺸﻐﻞ ﻋﲔ ﻓﻜﺮﻙ ﲝﺲ ﺧﺎﺭﺝ ﻋﻨﻚ‪ .‬ﻭﻛﻤﺎ‬
‫ﺃﻥ ﻃﺒﻴﻌﺔ ﺍﻟﻨﻔﺲ ﺃﻓﻀﻞ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﳉﺴﺪ ﻟﺬﻟﻚ ﻓﺈﻥ ﺯﻧﺎﻫﺎ ﺃﺻﻌﺐ‬
‫ﻣﻦ ﺯﻧﺎﻩ‪ .‬ﻓﻠﻨﻬﺮﺏ ﻣﻦ ﻫﺬﺍ ﺍﻟﺰﻧﺎ ﺍﻟﺬﻱ ﻻ ﺗﻈﻨﻪ ﺃﻧﻪ ﺧﻄﻴﺔ ﻭﻟﻜﻨﻪ ﺇﰒ‬
‫ﻋﻈﻴﻢ‪.‬‬
‫ﺇﻥ ﺍﳉﺴﺪ ﺍﻟﺬﻱ ﺍﻣﺘﺰﺟﺖ ﻓﻴﻪ ﺍﻟﺸﻬﻮﺓ ﻃﺒﻴﻌﻴﹰﺎ ﻟﻴﺲ ﻫﻮ ﺍﻟﺰﻧـﺎ‬
‫ﻭﻟﻜﻦ ﺗﻌﺒﺪ ﺍﻟﻨﻔﺲ ﳌﺎ ﻫﻮ ﻏﺮﻳﺐ ﻋﻦ ﻃﺒﻌﻬﺎ ﻫﺬﺍ ﻫﻮ ﺍﻟﺰﻧﺎ‪ .‬ﻭﺍﻟﻐﻠﺒﺔ‬
‫ﻻ ﺗﻌﺮﻑ ﺑﺈﺑﻄﺎﻝ ﺍﻟﻔﻜﺮ ﻣﻦ ﺍﳍﺬﻳﺬ ﺑﺎﻟﺰﻧﺎ ﺑﻞ ﺑﻐﻠﺒﺘﻪ ﻭﺣﺪﻩ ﳎـﺮﺩﹰﺍ‬
‫ﻓﺈﻧﻚ ﲡﺪ ﺃﻥ ﻛﺜﲑﻳﻦ ﻗﺪ ﻫﺪﺃﺕ ﻣﻨﻬﻢ ﺃﻓﻜﺎﺭ ﺍﻟﺰﻧﺎ ﺑﻮﺟﻮﺩ ﺃﻓﻜـﺎﺭ‬
‫}‪{٩٧‬‬
‫ﻣﻦ ﺧﺎﺭﺝ‪ .‬ﻷﻥ ﺍﻟﺸﻬﻮﺓ ﳑﺘﺰﺟﺔ ﲝﺮﻛﺔ ﺣﻴﺎﺗﻨﺎ ﻭﻣﺎ ﺩﻣﻨﺎ ﺃﺣﻴﺎﺀ ﰲ‬
‫ﺍﳉﺴﺪ ﻓﺎﻟﺸﻬﻮﺓ ﻣﺘﺤﺮﻛﺔ ﻓﻴﻨﺎ ﺃﻳﻀﹰﺎ‪ .‬ﻓﺈﻥ ﻗﺎﻣﺖ ﻋﻠﻴﻨﺎ ﺍﻟﺸﻬﻮﺓ ﻣﻦ‬
‫ﺣﺮﻛﺎﺕ ﻃﺒﻴﻌﺔ ﺍﳉﺴﺪ ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﻤﻌـﻪ ﺑﻘﻠـﺔ ﺍﻷﻛـﻞ‬
‫ﻭﺍﻟﺸﺮﺍﺏ ﻭﳓﺘﺮﺱ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﻨﻈﺮ ﺍﻟﺸﻬﻮﺍﱐ ﻷﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﻨﻈـﺮ‬
‫ﺑﺴﺬﺍﺟﺔ ﻭﺍﺗﻔﺎﻕ ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻨﻈﺮ ﻟﻜﻲ ﻳﻔﺴﻖ ﻭﺍﻷﺧـﲑ ﻓﺎﺳـﻖ‬
‫ﺑﺈﺭﺍﺩﺗﻪ ﻭﺷﻬﻮﺗﻪ‪.‬‬
‫ﺍﻟﻨﻈﺮﺓ ﺍﻟﺴﺎﺫﺟﺔ ﻫﻲ ﻃﺒﻴﻌﺔ ﺍﻟﻌﲔ ﺃﻣﺎ ﻧﻈﺮﺓ ﺍﻟـﺸﻬﻮﺓ ﻓﻬـﻲ‬
‫ﺑﺎﻹﺭﺍﺩﺓ ﻭﻣﻦ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻓﻠﻨﻐﻠﻖ ﺑﺎﺏ ﺍﻟﻨﻈﺮ ﺃﻣﺎﻡ ﺍﻟﺸﻬﻮﺓ ﻷﻧﻪ ﻳﺼﻮﺭ‬
‫ﺧﻴﺎﻻﺕ ﻭﺃﺷﻜﺎ ﹰﻻ ﻟﻴﺴﺖ ﺑﻘﻠﻴﻠﺔ ﰲ ﻧﻔﻮﺳﻨﺎ ﻓﺘﺴﺒﺐ ﺣﺮﻛﺔ ﺍﻟﺸﻬﻮﺓ‬
‫ﰲ ﺃﻋﻀﺎﺋﻨﺎ ﻭﻧﺴﻌﻰ ﻻﺷﺘﻬﺎﺀ ﺻﻮﺭ ﳐﺘﻠﻔﺔ ﻭﻫﺬﺍ ﻛﻠﻪ ﻳﻌﺮﺽ ﻟﻨﺎ ﺇﺫﺍ‬
‫ﱂ ﺗﻜﻦ ﻟﻨﺎ ﻧﻈﺮﺓ ﺍﷲ ﺃﻣﺎﻡ ﺃﺫﻫﺎﻧﻨﺎ‪ .‬ﻭﻟﻜﻦ ﺇﻥ ﻭﺟﺪ ﻓﻴﻨﺎ ﺫﻛـﺮ ﺍﷲ‬
‫ﻓﺈﻥ ﲨﻴﻊ ﺍﻟﺘﺬﻛﺎﺭﺍﺕ ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ﺗﻀﻤﺤﻞ ﺳﺮﻳﻌﹰﺎ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ‬
‫ﻧﻄﻔﺊ ﺍﻟﺸﻬﻮﺓ ﻓﻠﻨﺘﻔﺮﺱ ﰲ ﺍﻷﻭﺳﺎﺥ ﺍﻟﱵ ﺗﺸﺘﻤﻞ ﻋﻠﻴﻬﺎ ﻃﺒﻴﻌﺔ‬
‫ﺃﺟﺴﺎﺩﻧﺎ‪.‬‬
‫‪@ @ÙjÜÓ@ÅÐya@ÅФ@Ý×@ÖìÏ‬‬
‫ﳚﺐ ﻋﻠﻰ ﺍﻟﺮﺍﻫﺐ ﺃﻥ ﻳﺬﻛﺮ ﻋﻬﺪﻩ ﻣﻊ ﺍﷲ ﰲ ﻛـﻞ ﻭﻗـﺖ‬
‫ﻭﳛﺘﺮﺱ ﻓﺎﻟﻘﻠﺐ ﻫﻮ ﻳﻨﺒﻮﻉ ﺍﻷﻓﻜﺎﺭ ﻭﻓﻴﻪ ﺍﻹﺭﺍﺩﺓ ﺳـﺎﻛﻨﺔ ﻭﻣﻨـﻪ‬
‫ﲣﺮﺝ ﳎﺎﺭﻱ ﺍﻷﻓﻌﺎﻝ ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﳓﻔﻈﻪ ﺑﻨﻘﺎﻭﺓ ﻟﻴﺴﺘﺮﻳﺢ ﻓﻴﻪ ﺍﷲ ﺇﺫﺍ‬
‫ﱂ ﻳﺘﻨﺠﺲ‪ .‬ﻷﻥ ﺍﻟﻘﻠﺐ ﺇﺫﺍ ﺍﺿﻄﺮﺏ ﺑﺎﻟﺸﻬﻮﺓ ﻓﺈﻥ ﲨﻴﻊ ﺍﳊـﻮﺍﺱ‬
‫}‪{٩٦‬‬
‫ﺇﺫﺍ ﺁﳌﻚ ﻭﺟﻊ ﺍﻟﺸﻬﻮﺓ ﻓﺎﻋﺮﻑ ﺳﺒﺒﻪ ﻭﺍﻗﻄﻌﻪ ﻓـﺈﺫﺍ ﺃﻛﻠـﺖ‬ ‫ﺃﺧﺮﻯ ﻗﺪ ﺃﲬﺪ‪‬ﺎ ﻓﺈﺫﺍ ﻣﺎ ﻓﺮﻏﺖ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﻓﺈﻥ ﻓﻜـﺮ ﺍﻟﺰﻧـﺎ‬
‫ﻟﻨﻔﺴﻚ ﻓﺈﻧﻚ ﻟﺴﺖ ﲣﻄﺊ ﺃﻣﺎ ﺇﺫﺍ ﺃﻛﻠﺖ ﻟﻠﺸﻬﻮﺓ ﻓﺈﻧﻚ ﲣﻄـﺊ‪.‬‬ ‫ﻳﺜﺒﺖ ﰲ ﻣﻮﺿﻌﻪ ﻷﻧﻪ ﻛﺎﻥ ﳏﺠﻮﺑﹰﺎ ﰲ ﻇﻞ ﺃﱂ ﺁﺧﺮ‪.‬‬
‫ﻭﺇﻧﻚ ﺗﻌﺮﻑ ﻫﺬﺍ ﺑﺄﻧﻪ ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺸﻬﻮﺓ ﻣﺘﺤﺮﻛﺔ ﰲ ﺃﻋـﻀﺎﺋﻚ‬ ‫ﺇﺫﺍ ﻋﺮﻑ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﺃﻱ ﻋﻤﻞ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﳋﻄﻴﺔ ﻫﻮ ﺷﺮ‬
‫ﻭﺗﺘﻌﺒﻚ ﺍﻋﻠﻢ ﺃﻥ ﻣﺄﻛﻮﻟﻚ ﳍﺎ ﻭﻫﻲ ﺗﺰﺩﺍﺩ ﻭﺗﻘـﻮﻯ ﻓـﻼ ﺗﻌـﻂ‬ ‫ﻗﺒﻞ ﺃﻥ ﻳﻌﻤﻠﻪ ﻭﻳﻔﻌﻠﻪ ﻣﺮﺍﺭﹰﺍ ﻛﺜﲑﺓ ﺑﻐﲑ ﻧﺪﺍﻣﺔ ﻓﺈﻥ ﺍﳊﺎﺳﻴﺔ ﺗﺆﺧﺬ‬
‫ﻟﻠﺸﻬﻮﺓ ﺷﺮﻛﺔ ﻣﻊ ﺣﻴﺎﺗﻚ ﻭﻻ ﺗﺘﺮﻙ ﻟﺬﺗﻚ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺗﻨﺤﻞ ﺑـﻞ‬ ‫ﻣﻨﻪ ﻭﻻ ﻳﻌﺪ ﻳﻌﺮﻑ ﺃﻧﻪ ﺷﺮ ﻷﻥ ﺍﳋﻄﻴﺔ ﻟﻴﺴﺖ ﻓﻘـﻂ ﺗـﻨﺠﺲ‬
‫ﺍﻧﻘﻠﻬﺎ ﻣﻦ ﺟﺴﺪﻙ ﻟﻠﻨﻔﺲ ﻭﺧﺬ ﺍﳊﺮﺍﺭﺓ ﻣﻦ ﺟﺴﺪﻙ ﻭﺿﻌﻬﺎ ﻋﻠﻰ‬ ‫ﺍﻟﻨﻔﺲ ﺑﻞ ﺇ‪‬ﺎ ﺃﻳﻀﹰﺎ ﺗﻌﻤﻲ ﺍﻹﻓﺮﺍﺯ ﻓﺎﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ ﻣﻦ ﺍﻟﻨﺪﺍﻣـﺔ‬
‫ﻧﻔﺴﻚ ﻭﺍﺳﻨﺪ ﻛﻞ ﺃﻣﻮﺭﻩ ﻟﻠﻨﻔﺲ ﻭﺍﺻﻨﻊ ﻫﺬﺍ ﺑﺎﻷﻛﺜﺮ ﰲ ﻭﻗـﺖ‬ ‫ﻫﻲ ﺃﻥ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﺃ‪‬ﺎ ﺧﻄﻴﺔ ﻷﻧﻪ ﺇﺫﺍ ﻋﻠﻢ ﺫﻟـﻚ ﻭﺭﺑﻄﺘـﻪ‬
‫ﺷﺒﺎﺑﻚ‪.‬‬ ‫ﺍﳋﻄﻴﺔ ﻓﺈﻧﻪ ﻳﺴﻌﻰ ﰲ ﺃﻥ ﳛﻞ ﺫﺍﺗﻪ ﻣﻨﻬﺎ‪.‬‬
‫ﺍﻋﻠﻢ ﻛﻤﺎ ﺗﻮﺟﺪ ﺁﻻﻡ ﺍﻟﺸﻬﻮﺓ ﰲ ﺍﻟﻨﻔﺲ ﻛﺬﻟﻚ ﺗﻮﺟﺪ ﺷﻬﻮﺓ‬ ‫ﺇﺫﺍ ﻣﺎ ﺗﻨﻘﻰ ﻓﻜﺮﻙ ﻣﻦ ﺃﱂ ﺍﻟﺰﻧﺎ ﻓﺈﻥ ﺻﻼﺗﻚ ﺗﻜﻮﻥ ﻃـﺎﻫﺮﺓ‬
‫ﺍﻟﻔﻀﺎﺋﻞ ﻓﻴﻬﺎ ﻷ‪‬ﺎ ﺇﺫﺍ ﺍﺷﺘﻬﺖ ﺍﻟﺮﻭﺣﻴﺎﺕ ﻛﺎﻧﺖ ﺷﻬﻮ‪‬ﺎ ﻃﺒﻴﻌﻴﺔ‬ ‫ﺧﻔﻴﻔﺔ ﻭﺗﺸﺮﻕ ﻓﻴﻚ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﻋﻨﺪﻣﺎ ﺗﻨﻘﻲ ﻋﲔ ﻧﻔﺴﻚ ﻟﻴﺤﻞ‬
‫ﻭﺇﺫﺍ ﺍﺷﺘﺮﻛﺖ ﻣﻊ ﺍﻟﺮﻭﺡ ﻓﺈ‪‬ﺎ ﺗﻘﺒﻞ ﻟﺬﺓ ﺍﻟﺮﻭﺡ ﻭﺇﺫﺍ ﻣـﺎ ﺫﺍﻗـﺖ‬ ‫ﻓﻴﻬﺎ‪ .‬ﻭﺃﱂ ﺍﻟﺰﻧﺎ ﻳﻠﻘﻲ ﻋﻜﺮﹰﺍ ﰲ ﺍﻟﻨﻔﺲ ﻭﻳﻀﻌﻒ ﻗﻮ‪‬ـﺎ ﻭﻳﺒﻄـﻞ‬
‫ﺍﻟﻨﻔﺲ ﻫﺬﻩ ﺍﳊﻼﻭﺓ ﻓﺈﻥ ﺷﻬﻮﺓ ﺍﻟﺰﻭﺍﺝ ﲤـﻮﺕ ﻣﻨـﻬﺎ‪ .‬ﻭﺍﻋﻠـﻢ‬ ‫ﺍﳊﺮﻛﺎﺕ ﺍﻹﳍﻴﺔ ﻣﻨﻬﺎ ﻭﻫﻮ ﻣﻜﺪﺭ ﻣﺴﺠﺲ ﻭﻣﻄﻴﺶ ﺃﻛﺜﺮ ﻣﻦ ﺑﻘﻴﺔ‬
‫ﺑﺎﻟﺘﺠﺮﺑﺔ ﺃﻥ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﺗﺘﻴﻘﻆ ﻓﻴﻚ ﺇﺫﺍ ﻋﺪﻣﺖ ﺣﺴﻦ ﺷـﻬﻮﺓ‬ ‫ﺍﻵﻻﻡ‪.‬‬
‫ﺍﻟﺮﻭﺡ‪ .‬ﻻ ﳝﻜﻦ ﺃﻥ ﺗﺘﺤﺮﻙ ﻓﻴﻚ ﺷﻬﻮﺗﺎ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ ﻣﻌﹰﺎ ﻷﻥ‬
‫ﺇﻥ ﺍﻟﺸﻬﻮﺓ ﺗﺪﺧﻞ ﺇﻣﺎ ﻣﻦ ﻧﻈﺮﺓ ﺍﻟﻨﺴﺎﺀ ﺃﻭ ﻣﻦ ﻣﻔﺎﻭﺿﺔ ﺍﻟﻜﻼﻡ‬
‫ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺸﺘﻌﻞ ﰲ ﺍﻷﻋﻀﺎﺀ ﻣﺎ ﺩﺍﻣﺖ ﺷﻬﻮﺓ‬
‫ﰲ ﺳﲑ‪‬ﻦ ﺃﻭ ﻣﻦ ﺯﻳﺎﺩﺓ ﻋﻦ ﺍﳊﺎﺟﺔ ﰲ ﺍﻷﻛﻞ ﻭﺍﻟـﺸﺮﺍﺏ ﻓـﺈﻥ‬
‫ﺍﻟﺮﻭﺡ ﰲ ﺍﻷﻓﻜﺎﺭ‪ .‬ﺃﻣﺎ ﺗﻠﻚ ﻓﺘﻨﺘﺞ ﺳﺠﺴﹰﺎ ﻭﺃﻣﺎ ﻫـﺬﻩ ﻓﺘﺮﺗﻴـﺐ‬
‫ﺭﻓﻌﺖ ﻫﺬﻩ ﺍﻟﺜﻼﺛﺔ ﻭﻛﻨﺖ ‪‬ﺬ ﰲ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻓـﺈﻥ ﺍﻟﻔﻜـﺮ ﻻ‬
‫ﻭﺣﺴﻦ ﻧﻈﺎﻡ‪ .‬ﺗﻠﻚ ﺇﺫﺍ ﻛﻤﻠﺖ ﺗﻈﻠﻢ ﻧﻮﺭ ﺍﻷﻓﻜﺎﺭ ﻭﺗﺒﻄﻞ ﺍﳌﻌﺮﻓﺔ‬
‫ﻳﺘﻌﺒﻚ ﻭﻻ ﺗﺸﻌﻞ ﺍﻟﺸﻬﻮﺓ ﺍﳉﺴﺪ ﲝﺮﺍﺭﺗﻪ ﻭﻻ ‪‬ﺬ ﺍﻟﻨﻔﺲ ‪‬ﺎ ﻷ‪‬ﺎ‬
‫ﻭﺍﳊﻜﻤﺔ ﻣﻦ ﺍﻟﻀﻤﲑ ﻭﺃﻣﺎ ﻫﺬﻩ ﻓﺘﻤﻸ ﺍﻟﻨﻔﺲ ﻧﻮﺭﹰﺍ ﻭﺍﻟﻀﻤﲑ ﺣﻜﻤﺔ‬
‫ﻟﻴﺴﺖ ﻣﺒﻄﻠﺔ ﺍﳍﺬﻳﺬ ﺑﺎﷲ‪ .‬ﻷﻥ ﺍﻟﺸﻬﻮﺓ ﻻ ﺗﺘـﻴﻘﻆ ﺇﺫﺍ ﻭﺟـﺪﺕ‬
‫ﻭﻧﻈﺮﺍﺕ ﻭﺷﺨﻮﺻﹰﺎ ﻧﻘﻴﹰﺎ ﰲ ﺍﷲ ﻭﺗﺸﺠﻊ ﺍﻹﻧﺴﺎﻥ ﻭﲡﻌﻞ ﻋﻘﻠـﻪ‬
‫ﺍﳉﺴﺪ ﻋﻤﺎ ﹰﻻ ﻭﺍﻟﻨﻔﺲ ﻣﻬﺘﻤﺔ ﺑﺎﷲ ﺑﻞ ﺃ‪‬ﺎ ﺗﺮﺟﻊ ﺇﱃ ﺧﻠﻔﻬﺎ‪.‬‬
‫ﻣﺘﺨﻠﺼﹰﺎ ﻣﺴﺮﻋﹰﺎ ﻟﻜﻞ ﻋﻤﻞ ﺭﻭﺣﺎﱐ ﻭﺇﻥ ﻋﺮﺽ ﻣﻦ ﺿﻌﻒ ﺍﳉﺴﺪ‬
‫}‪{٩٩‬‬ ‫}‪{٩٨‬‬
‫ﻭﻟﻴﺲ ﻟﻠﺠﺴﺪ ﺃﻓﻜﺎﺭﹰﺍ ﻟﻄﻴﻔﺔ ﻭﺍﻣﺘﺰﺝ ﺍﻟﻄﺒﻌﺎﻥ ﺑﻌﻀﻬﻤﺎ ﻣﻊ ﺑﻌﺾ‪.‬‬
‫ﻟﻜﻲ ﻳﻘﻮﻡ ﺟﺴﻢ ﺍﻟﻔﻀﺎﺋﻞ ﻣﻦ ﻳﻨﺒﻮﻉ ﺍﻷﻓﻜﺎﺭ ﻣـﻊ ﺃﻧـﺎﺀ ﻭﺁﻟـﺔ‬
‫ﺍﳋﺪﻣﺔ‪.‬‬
‫ﺃﱂ ﺍﻟﺰﻧﺎ ﻫﻮ ﺣﺎﺟﺰ ﺃﻣﺎﻡ ﻧﻈﺮﺓ ﺍﻟﻌﻘﻞ ﻟﺌﻼ ﻳﺘﻔﺮﺱ ﰲ ﺍﻹﳍﻴﺎﺕ‬
‫ﻭﻟﻴﺲ ﻳﻈﻠﻢ ﺍﻟﺬﻫﻦ ﺇﺫﺍ ﻛﻤﻞ ﺑﺎﻟﻔﻌﻞ ﻓﻘﻂ ﺑﻞ ﻭﺇﺫﺍ ﺛﺒﺖ ﰲ ﺍﻟﻔﻜﺮ‬
‫ﻭﻛﺎﻧﺖ ﺍﻟﻨﻔﺲ ﺭﺍﺿﻴﺔ ﺑﻪ ﻭﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻄﻬﺮ ﺍﻟﺬﻫﻦ ﺃﻭ ﹰﻻ ﻭﺣﻴﻨﺌﺬ‬
‫ﲢﻔﻆ ﺍﻷﻋﻀﺎﺀ ﻣﻦ ﺍﳋﺎﺭﺝ ﻷﻥ ﺍﻟﺸﻬﻮﺓ ﻣﻮﺿـﻮﻋﺔ ﰲ ﺍﻟﻮﺳـﻂ‬
‫ﻭﺩﺍﺧﻞ ﻣﻨﻬﺎ ﺇﻓﺮﺍﺯ ﺍﻟﺬﻫﻦ ﻭﺧﺎﺭﺝ ﻣﻨﻬﺎ ﺍﻟﻨﻈﺮﺓ ﺍﻟـﺸﻬﻮﺍﻧﻴﺔ ﻓـﺈﻥ‬
‫ﺧﻀﻌﺖ ﻟﻠﺬﻫﻦ ﻗﻠﺒﻬﺎ ﻟﺮﺗﺒﺔ ﺍﻟﺸﻬﻮﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺇﻥ ﻗﺒﻠـﺖ ﻣـﻦ‬
‫ﺧﺎﺭﺝ ﺗﺬﻛﺎﺭﺍﺕ ﻭﺭﺑﺖ ﺁﺛﺎﺭ ﺍﻟﻘﺘﺎﻝ ﻭﻛﺪﺭﺕ ﻧﻘـﺎﻭﺓ ﺍﻷﻓﻜـﺎﺭ‬
‫ﻭﻛﻠﻤﺎ ﻳﻀﻌﻒ ﺍﻟﻌﻘـﻞ ﻫـﻲ ﺗﻘـﻮﻯ ﻭﻳﻘﻮﻳﻬـﺎ ﺍﳉـﺴﺪﺍﻧﻴﺎﺕ‬
‫ﻭﺍﶈﺴﻮﺳﺎﺕ ﻭﺣﻴﺚ ﻟﻴﺲ ﻗﺘﺎﻝ ﻓﻬﻨﺎﻙ ﻣﻮﺟﻮﺩ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﺃﻟﻘﺎﻩ‬
‫ﺍﻟﺮﺏ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﻘﻞ ﺍﳌﺘﺪﺑﺮ ﺑﺎﻟﺮﻭﺡ ﻭﺍﳊـﻖ‬
‫ﻭﺑﺪﻭﻥ ﺃﱂ ﺍﳋﻄﻴﺔ‪ .‬ﻷﻥ ﻋﺪﻡ ﺍﻟﺘﺄﱂ ﻻ ﻳﺬﻛﺮ ﺧﻄﻴﺘﻪ‪.‬‬
‫ﺍﻷﻓﻜﺎﺭ ﻫﻲ ﺍﻟﱵ ﺩﺍﺋﻤﹰﺎ ﺗﻘﺒﻞ ﺍﻟﺬﻛﺮﻳﺎﺕ ﻭﺍﻟﺬﻛﺮﻳﺎﺕ ﲢـﺮﻙ‬
‫ﺍﻟﺸﻬﻮﺓ ﻭﺗﺴﺠﺲ ﺍﻷﻓﻜﺎﺭ‪ .‬ﻭﺇﺫﺍ ﺗﺴﺠﺲ ﺍﻟﻔﻜﺮ ﻓﺈﻧﻪ ﻻ ﻳـﺴﺘﻄﻴﻊ‬
‫ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﷲ‪ .‬ﻓﻠﻬﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻠﺮﺍﻫـﺐ ﺃﻥ ﻳﺒﺘﻌـﺪ ﻋـﻦ ﺍﳌﻨـﺎﻇﺮ‬
‫ﻭﺍﻟﺬﻛﺮﻳﺎﺕ‪ .‬ﲨﻴﻊ ﺃﻋﻤﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﲤﻨﻊ ﺍﻟﺬﻫﻦ ﻣﻦ ﺍﳊـﺲ‬
‫ﺑﺴﲑﺓ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﻭﺧﺼﻮﺻﹰﺎ ﺃﱂ ﺍﻟﺰﻧﺎ‪.‬‬
‫}‪{١٠١‬‬
‫ﺃﻭ ﺑﺮﻭﺩﺓ ﻃﺒﻴﻌﻴﺔ ﻣﻠﻞ ﺍﳉﺴﺪ ﰲ ﺍﻟﻮﻗﺖ ﺗﻐﻠﻲ ﺣﺮﺍﺭﺓ ﺍﻟﺮﻭﺡ ﻭﺗﻄﺮﺩ‬
‫ﺑﺮﻭﺩﺗﻪ ﻭﻣﺜﻠﻤﺎ ﺗﻄﺮﺩ ﺣﺮﺍﺭﺓ ﺍﻟﺪﻡ ﺍﳌﻠﻞ ﺍﳌﺘﻮﻟﺪ ﻣﻦ ﺑﺮﻭﺩﺓ ﺍﻟـﺒﻠﻐﻢ‬
‫ﻫﻜﺬﺍ ﺗﻄﺮﺩ ﺣﺮﺍﺭﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻀﻼﻟﺔ ﻭﻋﺪﻡ ﳏﺒﺔ ﺍﷲ ﻣـﻦ ﺍﻟـﻨﻔﺲ‬
‫ﻭﺍﳉﺴﺪ ﻭﻛﻤﻘﺪﺍﺭ ﺍﳊﺮﺍﺭﺓ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻨﻔﺲ ﻳﻜﻮﻥ ﳍﺎ ﺣـﺮﺍﺭﺓ‬
‫ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺎﺕ‪ .‬ﻓﺎﺟﺘﻬﺪ ﻭﺃﺷﻌﻞ ﺣﺮﺍﺭﺓ ﺍﻟﺮﻭﺡ ﻓﻴـﻚ ﻣـﺎ ﺩﺍﻡ ﰲ‬
‫ﺟﺴﺪﻙ ﺣﺮﺍﺭﺓ ﻭﺷﻬﻮﺓ ﺍﻟﻄﺒﻴﻌﺔ ﰲ ﺃﻋﻀﺎﺋﻚ ﻭﻧﺒﻪ ﺷﻬﻮﺓ ﺇﳍﻴـﺔ ﰲ‬
‫ﺃﻓﻜﺎﺭﻙ ﻟﻜﻲ ﺗﻐﲑ ﺷﻬﻮﺓ ﺑﺸﻬﻮﺓ ﻭﺗﺄﺧﺬ ﺷﻬﻮﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻐﻠﺒﺔ ﻭﰲ‬
‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻓﻴﻚ ﻗﻮﺓ ﳋﺪﻣﺔ ﺷﻬﻮﺓ ﺍﳉﺴﺪ ﺍﺟﺘﻬﺪ ﻭﺍﺟﻌﻞ‬
‫ﺟﺴﺪﻙ ﺧﺎﺩﻣﹰﺎ ﻟﺸﻬﻮﺓ ﺍﻟﺮﻭﺡ ﺣﱴ ﺇﺫﺍ ﺿﻌﻒ ﺍﳉﺴﺪ ﺑﺎﻟﺸﻴﺨﻮﺧﺔ‬
‫ﲡﺪ ﰲ ﻧﻔﺴﻚ ﻗﻮﺓ ﻭﲢﺘﺮ ﺑﺄﻓﻜﺎﺭﻙ ﻭﺇﺫﺍ ﻣﺎ ﺑﺮﺩﺕ ﺷﻬﻮﺓ ﺍﳉـﺴﺪ‬
‫ﻣﻊ ﺣﺮﺍﺭﺗﻪ ﺗﻘﻮﻯ ﰲ ﺃﻋﻤﺎﻟﻚ‪.‬‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻳﻨﻌﻢ ﻧﻔﺴﻪ ﰲ ﺷﺒﺎﺑﻪ ﻓﺈﻧﻪ ﻻ ﻳﻨﺎﻝ ﻣﻌﺮﻓـﺔ ﺇﳍﻴـﺔ ﰲ‬
‫ﺷﻴﺨﻮﺧﺘﻪ‪ .‬ﺣﺮﻙ ﺍﻟﻐﻀﺐ ﻗﺒﺎﻟﺔ ﺍﻟﺸﻬﻮﺓ ﻟﻴﺴﺎﻋﺪﻙ ﻟﺘﻬﺪﺃ ﻭﺗﻄـﺮﺩ‬
‫ﺇﻏﺮﺍﺀﺍ‪‬ﺎ ﻭﺇﻥ ﺃﺣﺴﺴﺖ ﺃﻥ ﺃﻋﻀﺎﺀﻙ ﻗﺪ ﺃﺧﺬﺕ ﳋﺪﻣﺔ ﺍﻟـﺸﻬﻮﺓ‬
‫ﺃﻳﻘﻆ ﺃﻓﻜﺎﺭﻙ ﳋﺪﻣﺔ ﻣﻌﺮﻓﺔ ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ ﻟﺌﻼ ﺗـﺄﰐ ﺍﻟـﺸﻬﻮﺓ‬
‫ﻭﲡﺪﻙ ﺑﻄﺎ ﹰﻻ ﻭﺗﺼﻨﻊ ﻓﻴﻚ ﺇﺭﺍﺩ‪‬ﺎ‪ .‬ﻛﻦ ﺃﻣﺎﻣﻬﺎ ﺣﻴﹰﺎ ﺑﺎﻟﺮﻭﺡ ﻟﻜﻲ‬
‫ﺗﻨﻄﻔﺊ ﺍﻷﺳﺒﺎﺏ ﺍﶈﺮﻛﺔ ﻟﻠﺸﻬﻮﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﺍﻟﱵ ﻓﻴﻚ‪.‬‬
‫ﺃﻣﻮﺭ ﺍﻟﻨﻔﺲ ﻫﻲ ﻣﻦ ﻓﻮﻕ ﻭﺃﻣﺎ ﺍﳉﺴﺪ ﻓﻤﻦ ﺃﺳﻔﻞ ﻭﺍﳉـﺴﺪ‬
‫ﺧﻠﻖ ﻟﻴﻜﻮﻥ ﺧﺎﺩﻣﹰﺎ ﻹﺭﺍﺩﺓ ﺍﻟﻨﻔﺲ ﻷﻧﻪ ﻟﻴﺲ ﻟﻠﻨﻔﺲ ﺃﻓﻌﺎ ﹰﻻ ﻣﻨﻈﻮﺭﺓ‬
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 ‫‪@ @åßbrÛa@Šàî½a‬‬ ‫ﺇﻥ ﺗﺪﺑﲑ ﺳﲑﺓ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﻫﻮ ﺣﻼﻭﺓ ﻭﻓـﺮﺡ ﻭﻃﻬـﺮ‬

‫ﻃﻬﺎﺭﺓ ﺍﻟﻨﻔﺲ‬
‫ﻭﻗﺪﺍﺳﺔ ﻭﺗﻌﻔﻒ ﻣﻦ ﻛﻞ ﺍﻟﺸﺮﻭﺭ ﻭﻋﺪﻡ ﺗﺄﱂ ﺍﳋﻄﻴﺔ ﺳﻼﻡ ﻭﺣﺐ‬
‫ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺧﻄﻴﺔ ﺃﺧﺮﻯ ﺗﺴﺠﺲ ﺍﻟﻨﻔﺲ ﻭﺍﳉﺴﺪ ﻣﺜﻞ ﺍﻟﺰﻧﺎ ﻭﳍﺬﺍ‬
‫ﺃﻇﻬﺮ ﺻﻌﻮﺑﺘﻬﺎ ﻣﻮﺳﻰ ﺇﺫ ﻗﺎﻝ ﺭﺟﻞ ﳜﺮﺝ ﻣﻨﻪ ﺯﺭﻉ ﻳﻜﻮﻥ ﳒﺲ‬
‫ﺇﺠﺎﺒﺔ ﺍﻟﻘﺩﻴﺱ ﻓﻴﻠﻭﻜـﺴﻴﻨﻭﺱ ﻋﻠـﻰ ﺴـﺅﺍل ﺴـﺄﻟﻪ‬ ‫ﺇﺫﺍ ﱂ ﻳﺘﺤﺮﻙ ﻣﻦ ﺍﻹﺭﺍﺩﺓ ﺑﻞ ﻣﻦ ﺍﻟﻌﺎﺭﺽ‪ .‬ﻓﻠﻨﺤـﺬﺭ ﺇﺫﻥ ﻣـﻦ‬
‫ﺍﻟﺒﻁﺭﻴﻕ ﺍﻟﻘﺩﻴﺱ ﺍﻟﺭﻫﺎﻭﻱ ﻋﻥ ﺁﻻﻡ ﺍﻟﻨﻔﺱ ﻭﻋﻠـﻰ‬
‫ﺍﻟﺴﻘﻮﻁ ﰲ ﻫﺬﺍ ﺍﻷﱂ ﻭﺍﻟﺬﻱ ﻳﺘﻌﺮﻯ ﻣﻨﻪ ﺑﺎﻟﻜﻠﻴﺔ ﻳﺮﺗﺒﻂ ﺑﺎﻟﻜﻤـﺎﻝ‬
‫ﻜﻴﻔﻴﺔ ﻁﻬﺎﺭﺓ ﺍﻟﻨﻔﺱ ﻭﻜﻴﻑ ﻨﻘﺘﻨﻲ ﺍﻟﻁﻬﺎﺭﺓ ﻭﺇﻥ ﻜﺎﻥ‬
‫ﲟﺤﺒﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﻻ ﻳﻘﺒﻞ ﺍﺣﺴﺎﺳﺎﺕ ﺍﻷﻣﻮﺭ ﺍﶈﺮﻛﺔ ﳍﺬﺍ ﺍﻷﱂ‪.‬‬
‫ﻴﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻨﺨﺘﺎﺭ ﻤﻭﺍﻀﻊ ﻟﻠﻘﺘﺎل ﻤﻘﺎﺒل ﺍﻵﻻﻡ ﻭﺇﻥ‬
‫ﻫل ﻴﻠﻴﻕ ﺃﻥ ﻨﻜﻤل ﺒﺎﻟﻔﻌل ﺠﻤﻴﻊ ﻭﺼـﺎﻴﺎ ﺍﻟﻤـﺴﻴﺢ‪.‬‬
‫ﺃﻣﺎ ﺃﻧﺖ ﺇﻥ ﱂ ﺗﺒﻠﻎ ﺑﻌﺪ ﳍﺬﺍ ﻓﺘﻔﻜﺮ ﺩﺍﺋﻤﹰﺎ ﻓﻴﻤﺎ ﻗﻠﻨﺎﻩ ﺃﻭ ﹰﻻ ﻭﻛﻤﻠـﻪ‬
‫ﻓﻨﻘﺩﻩ ﺍﻟﻘﺩﻴﺱ ﻭﻻﻤﻪ ﻭﺒﻴﻥ ﻟﻪ ﺃﻨﻪ ﻟﻴﺱ ﺒﺘﺭﺘﻴﺏ ﺴﺄل‪.‬‬ ‫ﺑﺎﻟﻔﻌﻞ ﻭﺍﻗﻔﻞ ﻣﺪﺍﺧﻞ ﺍﻟﺸﻬﻮﺓ ﺍﻟﱵ ﻫـﻲ ﺍﳌﻨـﺎﻇﺮ ﻭﺍﳌﻔﺎﻭﺿـﺎﺕ‬
‫ﺍﳋﺎﺭﺟﻴﺔ ﻭﺳﺪ ﻳﻨﺒﻮﻋﻬﺎ ﺍﻟﺬﻱ ﻫﻮ ﺍﻷﱂ ﻭﺻﺤﺔ ﺍﳉﺴﺪ ﺍﻟﻄﺒﻴﻌﻴـﺔ‬
‫ﺃﻇﻬﺮﺕ ﺑﺎﻟﻔﻌﻞ ﺃﻳﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺃﻧﻚ ﲢﺒﻨﺎ ﻛﺜﲑﹰﺍ ﻷﻥ ﻣﻦ ﻛﺜـﺮﺓ‬
‫ﻭﺍﻗﻄﻊ ﺍﻷﻓﻜﺎﺭ ﺍﻟﱵ ﺗﻮﻗﻈﻬﺎ ﻭﲢﺮﻛﻬﺎ ﰲ ﺍﻷﻋﻀﺎﺀ ﻭﺳﺒﻴﻞ ﺫﻟﻚ ﺃﻥ‬
‫ﳏﺒﺘﻚ ﻧﺴﻴﺖ ﻣﻘﺪﺍﺭﻧﺎ ﻓﻜﺎﻥ ﻳﻠﻴﻖ ﺑﻨﺎ ﺃﻥ ﻧﻜﺘﺐ ﻭﻧﺴﺄﻟﻚ ﻟﻜـﻲ‬
‫ﻻ ﲡﻌﻞ ﻓﻜﺮ ﻳﻬﺬ ‪‬ﺎ ﻭﻻ ﺃﻋﻀﺎﺀﻙ ﺗﺘﺤﺮﻙ ‪‬ﺎ ﻭﻻ ﻳﻜـﻮﻥ ﳍـﺎ‬
‫ﻧﺘﻌﻠﻢ ﻣﻨﻚ ﻟﻮ ﻛﻨﺎ ﻣﻌﺘﻨﲔ ﲝﻴﺎﺓ ﻧﻔﻮﺳﻨﺎ ﻭﻟﻜﻦ ﻫﻮﺫﺍ ﻣـﻦ ﺃﺟـﻞ‬
‫ﻣﺪﺧﻞ ﻣﻦ ﺍﳋﺎﺭﺝ ﺇﱃ ﺩﺍﺧﻠﻚ ﻓﺘﻜﻮﻥ ﰲ ﺳﻼﻡ ﺑـﻼ ﺳـﺠﺲ‬
‫ﳏﺒﺘﻚ ﻛﺘﺒﺖ ﻟﻨﺎ ﺗﺴﺄﻟﻨﺎ ﻭﻟﻌﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﻫﻮ ﻟﺘﻌﻠﻴﻤﻨـﺎ ﺑﻮﺍﺳـﻄﺔ‬
‫ﻭﲢﺲ ﺑﺴﺒﺐ ﳎﻲﺀ ﺍﳌﺴﻴﺢ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻓﻪ ﲨﻴﻊ ﺍﻷﺣﻴﺎﺀ‬
‫ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻣﻨﻚ ﺑﺎﻟﺴﺆﺍﻝ ﻣﺘﻈﺎﻫﺮﹰﺍ ﺃﻧﻚ ﺗﺮﻳﺪ ﺃﻥ ﺗﺘﻌﻠﻢ ﻣﻨﺎ‬
‫ﺑﺎﳉﺴﺪ ﺑﻞ ﻳﺴﻤﻌﻮﻥ ﺻﻮﺕ ﻛﻼﻡ ﻋﻠﻰ ﺃﺳﺮﺍﺭﻩ ﻭﻻ ﳛﺴﻮﻥ ﻗﻮ‪‬ﺎ‬
‫ﻭﺑﺎﻷﺧﺺ ﻷﻥ ﺍﳊﺎﻝ ﺍﻟﺬﻱ ﳓﻦ ﻓﻴﻪ ﺍﻟﻴﻮﻡ ﻣﻌﺪﻭﻡ ﻣﻨﻪ ﺑﺎﻟﻜﻠﻴﺔ ﲨﻴﻊ‬
‫ﺍﻟﺬﻱ ﺑﻨﻌﻤﺘﻪ ﻧﺆﻫﻞ ﻟﻘﻮﺓ ﺃﺳﺮﺍﺭﻩ ﻭﻟﻌﻤﻞ ﻭﺣﻔﻆ ﻭﺻﺎﻳﺎﻩ ﺍﻹﳍﻴﺔ ﻭﻻ‬
‫ﺍﻟﻄﻬﺎﺭﺓ ﻭﺳﻼﻣﺔ ﻧﻔﻮﺳﻨﺎ ﻭﳓﻦ ﰲ ﺍﻟﺴﺠﺲ ﻭﺍﻻﺿﻄﺮﺍﺏ ﺩﺍﺋﻤـﹰﺎ‬
‫ﳔﻴﺐ ﻣﻦ ﺗﺼﻮﺭ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﺍﳌﻨﻈﻮﺭﺍﺕ ﺑﻴﺴﻮﻉ ﺍﳌﺴﻴﺢ‬
‫ﻭﻟﻴﺲ ﻟﻨﺎ ﻓﺮﺍﻍ ﻭﻟﻮ ﻗﻠﻴﻞ ﻟﻨﻠﺘﻔﺖ ﻓﻴﻪ ﻭﻧﻨﻈﺮ ﺇﱃ ﺫﻭﺍﺗﻨﺎ ﻓﺎﻟﺮﺟـﻞ‬
‫ﺍﻟﺬﻱ ﺃﺗﻰ ﳋﻼﺻﻨﺎ ﻟﻪ ﺍ‪‬ﺪ ﺩﺍﺋﻤﹰﺎ ﻭﻋﻠﻴﻨﺎ ﺭﲪﺘﻪ ﺇﱃ ﺍﻷﺑﺪ ﺁﻣﲔ‪.‬‬
‫ﺍﻟﺬﻱ ﺣﺎﻟﻪ ﻛﻬﺬﺍ ﻛﻴﻒ ﺗﺘﻘﺪﻡ ﺇﻟﻴﻪ ﻟﺘﺴﺄﻟﻪ ﺃﺳﺌﻠﺔ ﻟﻄﻴﻔﺔ ﺭﻭﺣﺎﻧﻴـﺔ‬
‫ﺍﻟﱵ ﻣﻨﻬﺎ ﻛﻴﻒ ﻳﻨﺒﻐﻲ ﻭﳚﺐ ﻋﻠﻰ ﺍﳌﺘﻮﺣﺪ ﺃﻥ ﻳﻌﻤـﻞ ﻭﻳﺘـﺪﺑﺮ‪.‬‬

‫}‪{١٠٣‬‬ ‫}‪{١٠٢‬‬
 ‫ﺍﻟﻨﻘﺎﻭﺓ ﺍﻟﻜﺎﻣﻠﺔ ﻷﻥ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﻫﻴﻠﻮﻳﺔ ﻛﺜﲑﺓ ﻟﻴﺲ ﻓﻴﻪ‬ ‫ﻃﻠﺒﺖ ﻣﲏ ﺃﻥ ﺃﻋﺮﻓﻚ ﻭﻟﻜﻦ ﺑﻄﺮﻳﻖ ﻧﺴﻴﺖ ﻓﻴﻪ ﻣﻘﺪﺍﺭﻱ ﻭﺃﻧﺎ ﺃﻳﻀﹰﺎ‬
‫ﻣﻮﺿﻊ ﻟﻠﻮﺻﺎﻳﺎ ﺍﳌﻄﻬﺮﺓ‪ .‬ﻣﺜﻞ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻘﺪﻳﺴﲔ ﻷ‪‬ﻢ ﱂ ﻳﺴﻘﻄﻮﺍ‬ ‫ﺃﻧﺴﻰ ﺿﻌﻔﻲ ﻭﻟﺴﺖ ﺃﻓﻜﺮ ﰲ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺍﺳﺘﻄﺎﻋﱵ ﺃﻥ ﺃﻋﻤﻞ ﻣﺎ‬
‫ﻣﻦ ﺗﺎﻭﺭﻳﺔ ﺍﻟﻌﻤﻞ ﺍﻹﳍﻲ ﻓﻬﻢ ﻟﻴﺴﻮﺍ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﻫﺬﻩ ﺍﻟﻮﺻـﺎﻳﺎ‬ ‫ﻃﻠﺒﺖ ﻟﻜﻦ ﺻﻼﺗﻚ ﺗﻘﺪﺭ ﺃﻥ ﲡﻌﻠﲏ ﺃﻓﻌﻞ ﻷﻧﻪ ﲟﺤﺒﺘﻚ ﺃﻧـﺴﻰ‬
‫ﻛﻲ ﻳﺘﻄﻬﺮﻭﺍ ‪‬ﺎ‪ .‬ﻷﻥ ﻋﻤﻠﻬﻢ ﻫﻮ ﺭﻭﺣﺎﱐ ﻭﻓﻮﻕ ﺣﺮﻛﺔ ﺍﳌـﻴﻼﻥ‬ ‫ﻣﱰﻟﱵ ﻭﻛﻴﻒ ﻭﺃﻧﺖ ﺑﺼﻼﺗﻚ ﲡﺎﺏ ﻟﻚ ﺃﺳﺌﻠﺘﻚ ﻭﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ‬
‫ﻟﺬﻟﻚ ﻟﻴﺴﺖ ﻭﺻﺎﻳﺎ ﺍﳌﺴﻴﺢ ﻫﺬﻩ ﻻﺋﻘﺔ ‪‬ﻢ ﻟﻜﻨﻬﺎ ﺇﳕﺎ ﺷﺮﻋﺖ ﻟﻨﺎ‬ ‫ﺗﺮﻳﺪﻩ ﺗﻨﺎﻟﻪ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﺍﺳﺘﺠﺎﺑﺔ ﻟﺼﻼﺗﻚ‪.‬‬
‫ﻭﻫﻲ ﺃﻥ ﻧﻐﺴﻞ ﺃﺭﺟﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻧﻔﺘﻘﺪ ﺍﳌﺮﺿﻰ ﻭﻻ ‪‬ﺘﻢ ﺑﺎﻟﻐﺪ ﻭﺇﺫﺍ‬ ‫‪@ @bíb•ìÛa@ÅÐy‬‬
‫ﻼ ﻧﺴﲑ ﺍﺛﻨﲔ ﻭﺍﻟﺮﺳﻞ ﺃﻳﻀﹰﺎ ﺣﻔﻈﻮﺍ ﻫﺬﻩ ﺍﻟﻮﺻـﺎﻳﺎ ﺃﻭ ﹰﻻ‬ ‫ﺳﺨﺮﻧﺎ ﻣﻴ ﹰ‬
‫ﺳﺆﺍﻟﻚ ﺍﻷﻭﻝ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻮ ﻫﻞ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻜﻤﻞ‬
‫ﻭﻋﻨﺪ ﺫﻟﻚ ﺑﻠﻐﻮﺍ ﻟﻠﻨﻘﺎﻭﺓ ﻷ‪‬ﻢ ﱂ ﻳﻜﻤﻠﻮﺍ ﻣﻦ ﺍﻟﻌﻤﻞ ﻭﻟﻜﻦ ﻣـﻦ‬
‫ﻭﺻﺎﻳﺎ ﺭﺑﻨﺎ ﺑﺎﻟﻔﻌﻞ ﻭﺇﻥ ﻛﺎﻥ ﻛﺬﻟﻚ ﺃﻻ ﻳﻮﺟﺪ ﺧﻼﺹ ﳌـﻦ ﻻ‬
‫ﺍﻟﻨﻌﻤﺔ‪ .‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻔﻬﻢ ﺃﻧﻪ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ‪.‬‬
‫ﳛﻔﻈﻬﺎ؟‪.‬‬
‫ﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ‪‬ﺬﻩ ﺍﳊﻴﺎﺓ ﻓﻠﻴﺤﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻋﻠﻰ ﻛﻞ ﺣـﺎﻝ‬
‫ﻭﺍﳉﻮﺍﺏ ﺇﻧﻪ ﺣﺴﺐ ﺭﺃﻳﻲ ﺃﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺳﺆﺍﻝ‬
‫ﻭﻳﺸﻬﺪ ‪‬ﺬﺍ ﻗﻮﻝ ﺍﻟﺮﺏ ﺍﻟﺬﻱ ﺷﺮﻋﻬﺎ ﻷﻧﻪ ﻃﺎﻫﺮ ﻗﺎﻝ ﺇﻧـﻪ ﻟـﻴﺲ‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﻫﻲ ﻭﺻﺎﻳﺎ ﻓﻤﻌﻠﻮﻡ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗ‪‬ﺤﻔﻆ ﻭﺇﻥ ﱂ ﺗﻜـﻦ‬
‫ﺃﺣﺪ ﻳﺒﻠﻎ ﻟﻠﺤﺐ ﺇﻥ ﱂ ﳛﻔﻈﻬﺎ‪ .‬ﻭﻗﺎﻝ ﺍﻟﺮﺏ ﻟﺘﻼﻣﻴﺬﻩ‪ :‬ﺍﻟﺬﻱ ﻋﻨﺪﻩ‬
‫ﻛﺬﻟﻚ ﻓﻤﺎ ﻛﺎﻥ ﻗﺪ ﺷﺮﻋﻬﺎ ﺭﺑﻨﺎ‪ .‬ﻓﻴﺴﻮﻉ ﺭﺑﻨﺎ ﱂ ﻳﺘﻜﻠﻢ ﺃﻭ ﻳﻔﻌﻞ‬
‫ﻭﺻﺎﻳﺎﻱ ﻭﳛﻔﻈﻬﺎ ﻫﻮ ﺍﻟﺬﻱ ﳛﺒﲏ ﻭﺍﻟﺬﻱ ﳛﺒﲏ ﳛﺒﻪ ﺃﰊ ﻭﺃﻧﺎ ﺃﻇﻬﺮ‬
‫ﺷﻴﺌﹰﺎ ﻻ ﺣﺎﺟﺔ ﺇﻟﻴﻪ ﻭﻟﻴﺲ ﻋﻠﺔ ﻻﺳﺘﻌﻤﺎﻟﻪ ﻷﻧﻪ ﻗﺼﺪ ﳎﻴﺌﻪ ﺇﳕﺎ ﻛﺎﻥ‬
‫ﻟﻪ ﺫﺍﰐ ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺍﻟﺬﻱ ﳛﺒﲏ ﳛﻔﻆ ﻛﻼﻣﻲ ﻭﳛﺒﻪ ﺃﰊ ﻭﺇﻟﻴﻪ ﻧﺄﰐ‬
‫ﻟﻴﻨﻘﻲ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﺸﺮ ﻭﻳﺮﺩﻫﺎ ﳊﺎﻟﺘﻬﺎ ﺍﻷﻭﱃ ﻓﻮﺻﺎﻳﺎﻩ ﻣﺜﻞ ﺍﻟﻌﻘﺎﻗﲑ‬
‫ﻭﻋﻨﺪﻩ ﻧﺼﻨﻊ ﻣﱰ ﹰﻻ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ‪‬ﺬﺍ ﻳﻌﻠﻢ ﺍﻟﻌﺎﱂ ﺃﻧﻜﻢ ﺗﻼﻣﻴﺬﻱ ﺇﺫﺍ‬
‫ﻭﺍﻷﺩﻭﻳﺔ ﺃﻋﻄﺎﻫﺎ ﻟﻨﺎ ﻟﺘﻨﻘﻴﺔ ﺍﻟﻄﺒﻊ ﺍﻟﺮﻭﺣﺎﱐ ﻭﺻﺤﺘﻪ‪ .‬ﻷﻥ ﺍﻟﻮﺻﺎﻳﺎ‬
‫ﻛﺎﻥ ﻓﻴﻜﻢ ﺣﺐ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ‪ .‬ﻭﺍﳊﺐ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻌﺪ ﺻﺤﺔ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺗﻔﻌﻞ ﰲ ﺍﻟﻨﻔﺲ ﻣﺜﻠﻤﺎ ﺗـﺼﻨﻊ ﺍﻟﻌﻘـﺎﻗﲑ ﰲ ﺍﻟﻄﺒـﻊ‬
‫ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﻻ ﺗﺸﻔﻰ ﺃﻭ ﺗﺼﺢ ﺇﻻ ﺇﻥ ﺣﻔﻈﺖ ﺍﻟﻮﺻـﺎﻳﺎ ﻷﻥ‬
‫ﺍﳉﺴﺪﺍﱐ‪ .‬ﻭﻣﻌﺮﻭﻑ ﺃﻥ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳌﺨﺘﻠﻔﺔ ﻗﺪ ﺃﻋﻄﻴﺖ ﺑﻌﺪ ﺣﺮﻛﺔ‬
‫ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻫﻮ ﺩﻭﻥ ﺍﳊﺐ ﺍﻟﺮﻭﺣﺎﱐ ﻷﻥ ﺣﻔﻈﻬﺎ ﺇﳕﺎ ﻳﻜـﻮﻥ‬
‫ﺍﻟﺴﻘﻄﺔ ﻓﺎﻟﺬﻱ ﻫﻮ ﻣﺮﺗﻔﻊ ﻋﻦ ﻫﺬﻩ ﺍﳊﺮﻛﺔ ﻫﻮ ﻏـﲑ ﳏﺘـﺎﺝ ﺇﱃ‬
‫ﻣﻦ ﺍﳋﻮﻑ ﻭﻟﻴﺲ ﻣﻦ ﺍﳊﺐ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺳﻴﺪﻧﺎ‪ :‬ﻛﻲ ﻳﻨﻈﺮ ﺍﻟﻨﺎﺱ‬
‫ﻋﻤﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻷ‪‬ﺎ ﻣﻄﻬﺮﺓ ﻭﻟﻴﺲ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ ﺍﻟﺬﻱ ﻫﻮ ﻋﺎﺋﺶ ﰲ‬
‫ﺃﻋﻤﺎﻟﻜﻢ ﻓﻴﻤﺠﺪﻭﺍ ﺃﺑﺎﻛﻢ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻫﻜﺬﺍ ﺃﻳـﻀﹰﺎ ﻻ‬
‫}‪{١٠٥‬‬ ‫}‪{١٠٤‬‬
‫ﺇﻥ ﺍﻟﻴﻬﻮﺩ ﺣﻴﻨﻤﺎ ﺧﺮﺟﻮﺍ ﻣﻦ ﺑﺎﺑﻞ ﺇﱃ ﺃﻭﺭﺷـﻠﻴﻢ ﻣـﺸﻮﺍ ﰲ‬
‫ﻃﺮﻳﻖ ﻣﺴﻠﻮﻙ ﻃﺒﻴﻌﻲ ﻭﺑﻌﺪ ﺫﻟﻚ ﺩﺧﻠﻮﺍ ﺇﱃ ﻣﺪﻳﻨﺘﻬﻢ‪ .‬ﺃﻣﺎ ﺣﺰﻗﻴﺎﻝ‬
‫ﺑﻨﻌﻤﺔ ﺍﻻﺳﺘﻌﻼﻥ ‪‬ﺧﻄﻒ ﻭﺟﺎﺀ ﺇﱃ ﺃﻭﺭﺷﻠﻴﻢ ﻭﺻﺎﺭ ﻧﺎﻇﺮﹰﺍ ﲨﻴـﻊ‬
‫ﺍﻻﺳﺘﻌﻼﻧﺎﺕ ﺍﻟﱵ ﺗﺘﻜﻮﻥ ‪‬ﺎ ﻭﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﻳﻜﻮﻥ ﻣﻦ ﻋﺎﺩﺓ ﻃﻬﺎﺭﺓ‬
‫ﺍﻟﻨﻔﺲ ﺃﻥ ﺃﻧﺎﺳﹰﺎ ﻳﺪﺧﻠﻮﻥ ﺇﱃ ﺃﻭﺭﺷﻠﻴﻢ ﺑﺎﻟﻄﺮﻕ ﺍﻟـﺸﺮﻋﻴﺔ ﺍﻟـﱵ‬
‫ﺑﺎﻟﻮﺻﺎﻳﺎ ﻭﺃﻓﺮﺍﺩ ﻗﻠﻴﻠﻮﻥ ﻳﺴﺘﺤﻘﻮ‪‬ﺎ ﻣﻦ ﻣﻮﻫﺒﺔ ﺍﻟﻨﻌﻤﺔ ﻭﻟﻜﻨﻨﺎ ﻗـﺪ‬
‫ﺃﻣﺮﻧﺎ ﺃﻻ ﻧﻄﻠﺐ ﺗﻠﻚ ﺍﻟﱵ ﺑﺎﻟﻨﻌﻤﺔ ﻓﻨﺴﺘﻌﻔﻲ ﻣﻦ ﺍﻟﺴﲑﺓ ﻭﺍﻟﺘـﺪﺍﺑﲑ‬
‫ﻭﺃﻣﺎ ﺍﻟﱵ ﲝﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻓﻘﺪ ﻭﺿﻌﺖ ﻟﻨﺎ ﺑﺎﻟﺘﺄﻛﻴﺪ ﻓـﺬﻟﻚ ﺍﻟﻐـﲏ‬
‫ﺍﻟﺬﻱ ﻃﻠﺐ ﺃﻥ ﻳﺮﺙ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻇﺎﻫﺮﹰﺍ ﻗﺎﻝ ﻟﻪ ﺭﺑﻨـﺎ ﺍﺣﻔـﻆ‬
‫ﺍﻟﻮﺻﺎﻳﺎ ﻭ‪‬ﺬﺍ ﺗﻨﺎﻝ ﺍﳊﻴﺎﺓ‪ .‬ﻭﳌﺎ ﺳﺄﻟﻪ ﺃﻱ ﻭﺻﺎﻳﺎ ﻫﻲ ﻭﺻﻒ ﻟﻪ ﻣﻦ‬
‫ﺍﻷﻭﻝ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﻭﺃﻇﻬﺮ ﻟﻪ ﺃﻭ ﹰﻻ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﲢـﺮﺽ ﻋﻠـﻰ‬
‫ﺍﻟﺒﻌﺪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺮﺩﻳﺌﺔ ﻭﺑﻌﺪ ﺫﻟﻚ ﺫﻛﺮ ﻟﻪ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﳌﺎ‬
‫ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﻠﻤﻪ ﺍﻟﺘﺠﺮﺩ ﻭﻫﻮ ﺷﻲﺀ ﺯﺍﺋﺪ ﻗﺎﻝ ﻟﻪ ﺃﺗﺮﻳـﺪ ﺃﻥ ﺗﻜـﻮﻥ‬
‫ﻼ ﺍﻣﺾ ﻭﺑﻊ ﲨﻴﻊ ﻣﻘﺘﻨﻴﺎﺗﻚ ﻭﺃﻋﻄـﻪ ﻟﻠﻤـﺴﺎﻛﲔ ﻭﺍﲪـﻞ‬ ‫ﻛﺎﻣ ﹰ‬
‫ﺻﻠﻴﺒﻚ ﻭﺍﺗﺒﻌﲏ‪ .‬ﺃﻋﲏ ‪‬ﻣﺖ ﻭﺑﻌﺪ ﺫﻟﻚ ﲢﻴﺎ ﰊ‪ .‬ﺃﺧﺮﺝ ﻭﺑﻌﺪ ﺫﻟﻚ‬
‫ﺗﺪﺧﻞ‪ .‬ﻓﺒﻘﻮﻟﻪ ﺍﲪﻞ ﺻﻠﻴﺒﻚ ﻳﻌﲏ ﺑﻪ ﺍﳌﻴﺘﻮﺗﺔ ﻣﻦ ﻛـﻞ ﺷـﻲﺀ ﰲ‬
‫ﺍﻟﻌﺎﱂ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ‪‬ﻳﻤﻴﺖ ﺑﺎﻟﺼﻠﻴﺐ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻗﺎﻝ ﻟﻪ ﺑﻌـﺪ‬
‫ﺫﻟﻚ ﺃﻥ ﻳﺘﺒﻌﻪ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﺴﲑ ﰲ ﻃﺮﻳـﻖ‬
‫ﺍﳌﺴﻴﺢ ﻛﻤﺎ ﻗﺎﻝ ﺑﻮﻟﺲ ﺇﻥ ﳊﻤﹰﺎ ﻭﺩﻣﹰﺎ ﻻ ﻳـﺴﺘﻄﻴﻌﺎﻥ ﺃﻥ ﻳﺮﺛـﺎ‬
‫ﻣﻠﻜﻮﺕ ﺍﷲ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺍﺧﻠﻌﻮﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻣﻊ ﻛﻞ ﺗﻘﻠﺒﺎﺗـﻪ‬
‫}‪{١٠٧‬‬
‫ﳝﻜﻦ ﻟﻸﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﺍﻟﱵ ﻋﻠﻤﻬﺎ ﺍﻟﺴﻴﺪ ﺍﳌﺴﻴﺢ ﺃﻥ ﺗﻈﻬﺮ ﺇﻻ ﺇﺫﺍ‬
‫ﺣﻔﻈﻨﺎ ﺍﻟﻮﺻﺎﻳﺎ‪ .‬ﻓﺈﻥ ﻇﻦ ﺃﺣﺪ ﺃ‪‬ﺎ ﺛﻘﻴﻠﺔ ﻟـﺬﻟﻚ ﻻ ﻳـﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﳛﻔﻈﻬﺎ ﻓﻠﻴﺴﻤﻊ ﻛﻠﻤﺔ ﺳﻴﺪﻧﺎ ﻧﺎﻗﻀﹰﺎ ﻇﻨﻪ ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﺍﲪﻠﻮﺍ ﻧـﲑﻱ‬
‫ﱃ ﻳـﺎ ﲨﻴـﻊ‬ ‫ﻋﻠﻴﻜﻢ ﻓﻨﲑﻱ ﻫﲔ ﻭﲪﻠﻲ ﺧﻔﻴﻒ ﻭﺃﻳﻀﹰﺎ ﺗﻌﺎﻟﻮﺍ ﺇ ﹼ‬
‫ﺍﳌﺘﻌﺒﲔ ﻭﺛﻘﻴﻠﻲ ﺍﻷﲪﺎﻝ ﻭﺃﻧﺎ ﺃﺭﳛﻜﻢ ﻭﺃﻥ ﺃﺣﺪ ﺍﻟﺮﺳـﻞ ﻗـﺎﻝ ﺇﻥ‬
‫ﻭﺻﺎﻳﺎﻩ ﻟﻴﺴﺖ ﺛﻘﻴﻠﺔ ﻭﻻ ﻳﻨﺒﻐﻲ ﻷﺣﺪ ﺃﻥ ﻳﻈﻦ ﺃﻥ ﺣﻔﻆ ﺍﻟﻮﺻـﺎﻳﺎ‬
‫ﻫﻮ ﺷﻲﺀ ﻟﻴﺲ ﻫﺎﻣﹰﺎ ﺑﻞ ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ ﳛﻔﻈﻬﺎ ﺃﻭ ﻳﻈـﻦ ﺃﻥ ﻟـﻴﺲ‬
‫ﺣﺎﺟﺔ ﳊﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﲨﻴﻌﻬﺎ ﻷﻥ ﺳﻴﺪﻧﺎ ﺃﻛﺪ ﻟﻨﺎ ﺃﻥ ﳓﻔﻆ ﻛـﻞ‬
‫ﺍﻟﻮﺻﺎﻳﺎ ﻷﻧﻪ ﻗﺎﻝ ﻣﻦ ﻳﻨﻘﺾ ﺇﺣﺪﻯ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﺼﻐﺮﻯ ﻭﻋﻠﻢ‬
‫ﺍﻟﻨﺎﺱ ﻫﻜﺬﺍ ﻓﺈﻧﻪ ﻳﺪﻋﻰ ﺻﻐﲑﹰﺍ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﺃﻣﺎ ﺍﻟـﺬﻱ‬
‫ﻳﻌﻤﻞ ﻭﻳﻌﻠﻢ ﻓﺈﻧﻪ ﻳﺪﻋﻰ ﻋﻈﻴﻤﹰﺎ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ‪ .‬ﻭﺑـﻮﻟﺲ‬
‫ﺍﻟﺮﺳﻮﻝ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻳﺜﺒﺖ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻳﺆﻛﺪﻫﺎ ﻭﻳﺰﻳﺪ ﻋﻠﻴﻬـﺎ‬
‫ﻭﺻﺎﻳﺎ ﺃﺧﺮﻯ ﻛﺜﲑﺓ ﻣﻦ ﻋﻨﺪﻩ ﻳﻠﻴﻖ ‪‬ﺬﺍ ﺍﻟﻘﺼﺪ‪ .‬ﻓﺒﻌﺪ ﻫﺬﺍ ﻛﻠﻪ ﻻ‬
‫ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻗﻮﻝ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﲢﻔﻆ ﻛﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻷﻧـﻪ ﻻ‬
‫ﳝﻜﻦ ﺃﺑﺪﹰﺍ ﻟﻠﻨﻔﺲ ﺃﻥ ﺗﻄﻬﺮ ﺇﻻ ﲝﻔﻈﻬﺎ ﻓﻬﻲ ﻗﺪ ﺷـﺮﻋﺖ ﻣـﻦ‬
‫ﺃﺟﻞ ﻫﺬﺍ ﺍﻟﺘﻄﻬﲑ‪ .‬ﻷﻧﻚ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﺸﺮ ﻗﺪ ﺩﺧﻞ ﻣﻦ ﺃﺟﻞ ﳐﺎﻟﻔﺔ‬
‫ﺍﻟﻮﺻﻴﺔ ﻟﺬﻟﻚ ﻓﺈﻧﻪ ﳜﺮﺝ ﺃﻳﻀﹰﺎ ﲝﻔﻈﻬﺎ‪ .‬ﻓﻤﻦ ﻣﻌﲎ ﺩﺧﻮﻝ ﺍﻟـﺸﺮ‬
‫ﺃﻓﻬﻢ ﻗﺮﺏ ﺧﺮﻭﺟﻪ ﺃﻳﻀﹰﺎ‪ .‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﺸﺘﻬﻲ ﻃﻬﺎﺭﺓ ﺍﻟـﻨﻔﺲ‬
‫ﻣﺒﺎﺷﺮﺓ ﺩﻭﻥ ﺍﻟﺴﲑ ﺃﻭ ﹰﻻ ﰲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻳﻮﺻﻠﻨﺎ ﺇﻟﻴﻬﺎ‪.‬‬
‫}‪{١٠٦‬‬
‫ﻭﺃﻣﺎﺕ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻭﻫﻜﺬﺍ ﺑﺴﲑﺓ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺧـﺮﺝ ﺇﱃ‬ ‫ﻭﺍﻟﺒﺴﻮﺍ ﺍﳉﺪﻳﺪ ﺍﳌﺘﺠﺪﺩ ﺑﺎﳌﻌﺮﻓﺔ ﺑﺸﺒﻪ ﺧﺎﻟﻘﻪ ﻭﺃﻳﻀﹰﺎ ﳏﺒﺔ ﺍﳉـﺴﺪ‬
‫ﺍﻟﱪﻳﺔ ﻟﻴﺤﺎﺭﺏ ﻣﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻔﻌﻞ‪.‬‬ ‫ﻫﻲ ﻋﺪﺍﻭﺓ ﺍﷲ ﻷ‪‬ﺎ ﻻ ﲣﻀﻊ ﻟﻨﺎﻣﻮﺱ ﺍﷲ ﻭﻻ ﺗـﺴﺘﻄﻴﻊ ﺫﻟـﻚ‬
‫‪@ @a@òjª‬‬ ‫ﻭﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﺍﳉﺴﺪ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺮﺿﻮﺍ ﺍﷲ‪ .‬ﻷﻥ ﻏـﺮﺽ‬
‫ﻛﻠﻤﺔ ﺳﻴﺪﻧﺎ ﻗﺪ ﺃﻇﻬﺮﻫﺎ ﻫﻨﺎ ﺑﻮﻟﺲ ﺃﻧﻪ ﺇﻥ ﱂ ﳜﻠﻊ ﺍﻟﻌﺘﻴﻖ ﻣﺎ ﻳﻠﺒﺲ‬
‫ﳏﺒﺔ ﺍﷲ ﺍﻟﱵ ﻓﻴﻚ ﺗﻌﻠﻤﻚ ﻃﻬﺎﺭﺓ ﺍﻟﻨﻔﺲ ﻭﻫﺬﺍ ﻫـﻮ ﺗـﺪﺑﲑ‬
‫ﺍﳉﺪﻳﺪ ﻭﳍﺬﺍ ﻓﺎﻟﻴﻬﻮﺩ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺟﺎﻧﺐ ﺃﺭﳛﺎ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﻓﻜﻴﻒ ﳝﻜـﻦ ﺃﻻ ﲢﻔـﻆ‬
‫ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﺃﺭﺽ ﺍﳌﻴﻌﺎﺩ ﺇﻻ ﺑﻌﺪ ﺃﻥ ﻗﺒﻠﻮﺍ ﺍﳋﺘﺎﻥ‪ .‬ﻭﺫﻟﻚ ﺑـﺎﻟﺮﻣﺰ‬
‫ﺍﻟﻮﺻﺎﻳﺎ ﺃﻭ ﻛﻴﻒ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﳛﻴﺎ ﺇﻥ ﱂ ﳛﻔﻈﻬﺎ ﻓﺴﻴﺪﻧﺎ‬
‫ﻗﻄﻌﻮﺍ ﻣﻨﻬﻢ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻭﻫﺬﻩ ﺃﻇﻬﺮﻫﺎ ﺑﻮﻟﺲ ﻋﻼﻧﻴﺔ ﰲ ﻛﻴﻔﻴﺔ‬
‫ﻗﺪ ﻗﺎﻝ ﻫﺬﺍ ﻇﺎﻫﺮﹰﺍ ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺗﺪﺧﻞ ﺍﳊﻴﺎﺓ ﺍﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ‬
‫ﺍﳊﺮﺏ ﻣﻊ ﺍﻟﺸﻴﺎﻃﲔ ﻷﻧﻪ ﻗﺎﻝ ﺇﻥ ﺣﺮﺑﻚ ﻟﻴﺲ ﻣﻊ ﳊﻢ ﻭﺩﻡ ﺑـﻞ‬
‫ﻫﻲ ﺃﻥ ﻳﻐﺴﻞ ﺍﻹﻧﺴﺎﻥ ﺃﺭﺟﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻳﻜﺴﻲ ﺍﻟﻌﺮﺍﻳـﺎ ﻭﻳﻔﺘﻘـﺪ‬
‫ﻣﻊ ﺍﻷﺭﺍﺧﻨﺔ ﻭﺍﻟﺴﻼﻃﲔ ﻭﺿﺎﺑﻄﻲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳌﻈﻠﻢ ﻭﻣﻊ ﺍﻷﺭﻭﺍﺡ‬
‫ﺍﳌﺮﺿﻰ‪ .‬ﻫﺬﻩ ﻛﻠﻬﺎ ﲢﺖ ﺍﻟﻜﻤﺎﻝ ﻭﺃﻗﻞ ﻣﻦ ﻗﻮﻟﻪ ﺍﲪﻞ ﺻـﻠﻴﺒﻚ‬
‫ﺍﻟﻨﺠﺴﺔ ﻓﺎﻟﻴﻬﻮﺩ ﺑﻌﺪ ﺧﺘﺎ‪‬ﻢ ﻗﺎﺗﻠﻮﺍ ﻣﻊ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺪﻡ ﻭﺇﻥ ﻛﺎﻧـﺖ‬
‫ﻭﺍﺗﺒﻌﲏ‪ .‬ﻫﺬﻩ ﻛﻠﻬﺎ ﳏﺼﻮﺭﺓ ﰲ ﺃﻥ ﲢﺐ ﻗﺮﻳﺒﻚ ﻛﻨﻔﺴﻚ‪ .‬ﻓـﺈﺫﺍ‬
‫ﺗﺎﻭﺭﻳﺎ ﺍﻟﻘﺘﺎﻝ ﺗﺪﻝ ﻋﻠﻰ ﺷﻲﺀ ﺁﺧﺮ‪ .‬ﻗﺎﻝ ﻟﻨﺎ ﺑـﻮﻟﺲ ﺃﻧـﻪ ﻟـﻴﺲ‬
‫ﺣﻔﻈﺖ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺍﺳﺘﺤﻘﻘﺖ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻣﺜﻠﻤﺎ ﻗﺎﻝ ﺳﻴﺪﻧﺎ‬
‫ﺟﻬﺎﺩﻛﻢ ﻣﻊ ﳊﻢ ﻭﺩﻡ‪ .‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﺃﻥ ﳛﺎﺭﺏ ﻣﻊ‬
‫ﺇﻥ ﺃﺭﺩﺕ ﺃﻥ ﺗﺪﺧﻞ ﺍﳊﻴﺎﺓ ﺍﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺃﻳﻀﹰﺎ ﺑﻘﻮﻟﻪ ﰲ ﻣﻮﺿﻊ‬
‫ﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﺠﺴﺔ ﺃﺑﺪﹰﺍ ﻷﻧﻚ ﺇﺫﺍ ﻓﺘﺸﺖ ﻣﻦ ﺁﺩﻡ ﺇﱃ ﺣﲔ ﻇﻬـﻮﺭ‬
‫ﱄ ﻳﺎ ﻣﺒﺎﺭﻛﻲ ﺃﰊ ﺭﺛﻮﺍ ﺍﳌﻠﻚ ﺍﳌﻌﺪ ﻟﻜﻢ‪ .‬ﺃﻇﻬـﺮ ﺃﻥ‬ ‫ﺁﺧﺮ ﺗﻌﺎﻟﻮﺍ ﺇ ﹼ‬
‫ﺍﳌﺴﻴﺢ ﰲ ﲨﻴﻊ ﺍﻷﺑﺮﺍﺭ ﺍﻷﻭﻟﲔ ﻓﺈﻧﻚ ﻻ ﲡﺪ ﻫﺬﺍ ﻭﺇﻥ ﻛﺎﻥ ﻗـﺪ‬
‫‪‬ﺬﻩ ﺍﻷﻋﻤﺎﻝ ﻳﻨﺎﻝ ﺍﻹﻧﺴﺎﻥ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﺎﺀ ﻭﻭﺻﻒ ﺑﻌﺪ ﺫﻟـﻚ‬
‫ﺣﺪﺙ ﺫﻟﻚ ﰲ ﻭﻗﺖ ﻋﻨﺪ ﺍﻟﻴﻬﻮﺩ ﻓﻘﺪ ﻛﺎﻥ ﺭﻣﺰﹰﺍ‪ .‬ﻷ‪‬ﻢ ﻫﻢ ﺃﻳﻀﹰﺎ‬
‫ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﻳﻨﺒﻐﻲ ﺃﻥ ﲢﻔﻆ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﺇﺫ ﻗﺎﻝ ﺟﻌـﺖ‬
‫ﺍﺧﺘﺘﻨﻮﺍ ﻭﺑﻌﺪ ﺫﻟﻚ ﺣﺎﺭﺑﻮﺍ ﻷﻥ ﺍﳋﺘﺎﻥ ﻫﻮ ﻋﻼﻣﺔ ﺧﻠﻊ ﺍﻹﻧـﺴﺎﻥ‬
‫ﻓﺄﻃﻌﻤﺘﻤﻮﱐ‪ ،‬ﻋﻄﺸﺖ ﻓﺴﻘﻴﺘﻤﻮﱐ‪ ...‬ﺇﱁ‪ .‬ﻭﻗﺎﻝ ﳐﻠﺼﻨﺎ ﻟﺰﻛـﺎ‬
‫ﺍﻟﻌﺘﻴﻖ ﻭﺍﳊﺮﺏ ﻣﻊ ﺍﻟﺸﻌﻮﺏ ﻫﻮ ﻋﻼﻣﺔ ﺟﻬﺎﺩ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﻣﻊ‬
‫ﺍﻟﻴﻮﻡ ﺣﺼﻞ ﺍﳋﻼﺹ ﳍﺬﺍ ﺍﻟﺒﻴﺖ ﻭﺃﻇﻬﺮ ﺯﻛﺎ ﲜﻮﺍﺑﻪ ﺑﺄﻱ ﺳـﺒﺐ‬
‫ﻗﻮﺍﺕ ﺍﻟﻈﻠﻤﺔ ﻓﺎﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻫﻮ ﺧﺎﺿﻊ ﻟﻠﺸﻴﺎﻃﲔ ﻭﻟﻴﺲ ﳏﺎﺭﺏ‬
‫ﻳﺮﺙ ﺍﳊﻴﺎﺓ ﻷﻧﻪ ﻗﺎﻝ ﻳﺎ ﺳﻴﺪ ﻫﺎﺃﻧـﺬﺍ ﺃﻋﻄـﻲ ﻧـﺼﻒ ﺃﻣـﻮﺍﱄ‬
‫ﻣﻌﻬﻢ ﻭﻛﻤﺎ ﺃﺭﺍﻧﺎ ﺳﻴﺪﻧﺎ ﻣﺜﺎﻝ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻘﺘﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳـﺪ‬
‫ﻟﻠﻤﺴﺎﻛﲔ ﻭﺇﻥ ﻛﻨﺖ ﻗﺪ ﻭﺷﻴﺖ ﺑﺄﺣﺪ ﺃﺭﺩ ﻟﻪ ﺃﺭﺑﻌﺔ ﺃﺿـﻌﺎﻑ‪.‬‬
‫ﰲ ﺫﺍﺗﻪ ﺑﻌﺪ ﺍﳌﻌﻤﻮﺩﻳﺔ ﺑﺄﻧﻪ ﺟﺎﺀ ﺇﱃ ﺍﻷﺭﺩﻥ ﻭﺍﻋﺘﻤﺪ ﻭﺻﻌﺪ ﻣﻦ ﺍﳌﺎﺀ‬
‫}‪{١٠٩‬‬ ‫}‪{١٠٨‬‬
‫ﺍﻟﺜﻼﺛﺔ ﺃﻋﻤﺎﻝ ﺃﻭﻋﺪ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﻛـﱰ ﰲ ﺍﻟـﺴﻤﺎﺀ‪ .‬ﻓﻠﻬـﺬﺍ ﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﻴﺎ ﺣﺴﺐ ﺷﺮﻉ ﺳﻴﺪﻧﺎ ﺇﻻ ﺇﻥ ﺣﻔﻆ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻪ ﺍﲪﻞ ﺻﻠﻴﺒﻚ ﻭﺍﺗﺒﻌﲏ ﻓﻬﻲ ﺑﻌﺪ ﺃﻥ ﻗﺎﻝ ﻭﻳﻜﻮﻥ ﻟﻚ ﻛﱰ‬
‫ﰲ ﺍﻟﺴﻤﺎﺀ ﻭﻫﻲ ﺗﺪﻝ ﻋﻠﻰ ﺷﻲﺀ ﺁﺧﺮ ﻳﻌﲏ ﺍ ﹸﳌﻠﻚ ﻣﻊ ﺍﳌﺴﻴﺢ ﻷﻥ‬
‫ﺍﳌﺴﻴﺢ ﻗﺪ ﻣﻠﻚ ﺑﺎﻟﺼﻠﻴﺐ ﻭﻗﺎﻝ ﻟﺘﻼﻣﻴﺬﻩ ﺇﱐ ﺃﻣﻀﻲ ﻷﻋﺪ ﻟﻜـﻢ‬
‫ﱃ ﻟﻜﻲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﺃﻛﻮﻥ ﻓﻴﻪ ﺗﻜﻮﻧﻮﺍ ﺃﻧﺘﻢ‬
‫ﻣﻜﺎﻧﹰﺎ ﻭﺁﰐ ﺁﺧﺬﻛﻢ ﺇ ﹼ‬
‫ﺃﻳﻀﹰﺎ‪.‬‬
‫ﺃﻧﻈﺮ ﻳﺎ ﺃﰊ ﺍﻟﻘﺪﻳﺲ ﻛﻴﻒ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﰲ ﺃﻱ ﻭﻗـﺖ‬
‫ﻭﺇﱃ ﻣﻦ ﻗﻴﻞ ﻓﺘﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﻳﻮﺭﺙ ﺍﳊﻴﺎﺓ ﻓﻘﺪ ﻗﺎﻝ ﺳـﻴﺪﻧﺎ ﻫـﺬﺍ‬
‫ﺍﻟﻜﻼﻡ ﺃﻣﺎﻡ ﻛﻞ ﺃﺣﺪ‪ ،‬ﺃﻣﺎﻡ ﺍﻟﺘﻼﻣﻴﺬ ﻭﺃﻣﺎﻡ ﺍﻟﻐﺮﺑﺎﺀ‪ .‬ﻓـﺈﻥ ﻛﻨـﺖ‬
‫ﺗﻈﻦ ﺃﻥ ﻏﺴﻞ ﺃﺭﺟﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻣﺎ ﻳﺸﺎ‪‬ﻬﺎ ﻫﻲ ﻣﺒﻄﻠﺔ ﻣﻦ ﺍﻟﺘﺎﻭﺭﻳﺎ‬
‫ﺇﱃ ﺍﷲ ﻓﻬﺬﺍ ﻇﻦ ﻏﲑ ﺻﺎﺋﺐ‪ .‬ﻛﻴﻒ ﻳﻌﻄﻞ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺭﺳﻢ ﻟﻨﺎ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳌﻠﻜﻮﺕ ﺍﻟﺪﺧﻮﻝ ﺇﻟﻴﻪ؟ ﻓﺈﻥ ﻛﻨﺖ ﺗﻈﻦ ﺫﻟﻚ ﻓﺒﺸﻲﺀ‬
‫ﺁﺧﺮ ﻏﲑ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺸﺮﻋﻲ ﺣﺴﺐ ﺭﺃﻳﻚ ﻇﻨﻨﺖ ﻓﻬﻨﺎﻙ ﻗﻮﻡ ﻣـﻦ‬
‫ﺍﻟﺬﻳﻦ ﺗﻈﻦ ﺃ‪‬ﻢ ﻗﺪﻳﺴﲔ ﺳﻮﺍﺀ ﻛﺎﻧﻮﺍ ﻣﻦ ﺍﻟﻘﺪﻣﺎﺀ ﺃﻭ ﻣﻦ ﺍﻟﺬﻳﻦ ﻫﻢ‬
‫ﺍﻵﻥ ﻣﻮﺟﻮﺩﻭﻥ ﱂ ﳛﻔﻈﻮﺍ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻗﺪ ﺑﻠﻐﻮﺍ ﺍﻟﻄﻬﺎﺭﺓ ﻓﺄﻧﺎ ﺃﻗـﻮﻝ‬
‫ﻟﻚ ﺇﻥ ﺍﻟﺬﻳﻦ ﱂ ﳛﻔﻈﻮﺍ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻴـﺴﻮﺍ ﻗﺪﻳـﺴﲔ ﻓﺎﻟﻘـﺪﻳﺲ‬
‫ﺑﺎﺳﻴﻠﻴﻮﺱ ﻭﻏﺮﻳﻐﻮﺭﻳﻮﺱ ﺍﻟﺜﻴﺌﻮﻟﻮﻏﻮﺱ ﻭﻏﲑﻫﻢ ﺍﻟﺬﻳﻦ ﻗﻠﺖ ﻋﻨﻬﻢ‬
‫ﺃ‪‬ﻢ ﺃﺣﺒﻮﺍ ﺍﻟﻘﻔﺮ ﻭﻣﺪﺣﻮﺍ ﺍﻟﺴﻜﻮﻥ ﰲ ﺍﻟﱪﻳﺔ ﱂ ﻳﻜﻮﻧﻮﺍ ﻣـﺒﻄﻠﲔ‬
‫ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﰲ ﺍﻟﺴﻜﻮﻥ ﺑﻞ ﻗﺪ ﻛﺎﻧﻮﺍ ﳛﻔﻈﻮ‪‬ﺎ ﺣﻴﻨﻤﺎ ﻛـﺎﻧﻮﺍ‬
‫}‪{١١١‬‬
‫ﻓﻬﻨﺎﻙ ﻭﺻﻴﺔ ﻃﺒﻴﻌﻴﺔ ﻭﻫﻨﺎﻙ ﻭﺻﻴﺔ ﺷﺮﻋﻴﺔ ﻓﻘﻮﻟﻪ ﺃﻋﻄـﻲ ﻧـﺼﻒ‬
‫ﺃﻣﻮﺍﱄ ﻟﻠﻔﻘﺮﺍﺀ ﻭﻗﻮﻝ ﺍﻟﺮﺏ ﺣﺐ ﻗﺮﻳﺒﻚ ﻛﻨﻔﺴﻚ ﻣﺜﺎﻝ ﻟﻠﻮﺻـﻴﺔ‬
‫ﺍﻟﻄﺒﻴﻌﻴﺔ‪ .‬ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺣﻔﻆ ﻟﻪ ﺍﻟﻨﺼﻒ ﻭﺃﻋﻄﻰ ﺍﻟﻨﺼﻒ ﺍﻵﺧـﺮ‬
‫ﻟﻘﺮﻳﺒﻪ‪ .‬ﺃﻣﺎ ﺍﻷﺭﺑﻌﺔ ﺃﺿﻌﺎﻑ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﻟﻠﺬﻱ ﺧﻄﻒ ﻣﻨﻪ ﻓﻬـﻲ‬
‫ﺣﻔﻆ ﻟﻠﻮﺻﻴﺔ ﺍﳌﻜﺘﻮﺑﺔ ﰲ ﺍﻟﻨﺎﻣﻮﺱ ﺃﻥ ﻳﻌﻄﻲ ﻋﻮﺽ ﺍﻟﺜﻮﺭ ﺃﺭﺑﻌـﺔ‬
‫ﻭﻋﻮﺽ ﺍﻟﻨﻌﺠﺔ ﺃﺭﺑﻌﺔ ﻧﻌﺠﺎﺕ ﻟﻠﺬﻱ ﺳﺮﻕ ﻣﻨﻪ ﻣﺜﻠﻤﺎ ﺣﻜﻢ ﺩﺍﻭﺩ‬
‫ﳌﺎ ﺟﺮﺏ ﻣﻦ ﻧﺎﺛﺎﻥ ﺍﻟﻨﱯ‪ .‬ﻭﻫﻜﺬﺍ ﺃﻛﻤﻞ ﺯﻛﺎ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺳﺮﻳﻌﹰﺎ‬
‫ﻓﺼﺎﺭﺕ ﺍﳊﻴﺎﺓ ﻟﻪ ﻭﻷﻫﻞ ﺑﻴﺘﻪ ﻛﻘﻮﻝ ﺳﻴﺪﻧﺎ ﻭﺑﻌﺪ ﺫﻟﻚ ﺑﻠﻎ ﺇﱃ ﻣﺎ‬
‫ﻫﻮ ﺃﻓﻀﻞ ﺣﱴ ﺃﻧﻪ ﺃﻋﻄﻰ ﻧﺼﻒ ﺍﻟﺬﻱ ﺑﻘﻰ ﻟـﻪ ﻟﻠﻤـﺴﺎﻛﲔ ﻭﱂ‬
‫ﻳﺮﺙ ﺍﳊﻴﺎﺓ ﻓﻘﻂ ﺑﻞ ﻣﻠﻚ ﻣﻊ ﺍﳌﺴﻴﺢ ﺃﻳﻀﹰﺎ‪ .‬ﻣﺜﻠﻤﺎ ﺃﻇﻬﺮ ﻟﻨﺎ ﺳﻴﺪﻧﺎ‬
‫ﺳﺮ ﻫﺬﺍ ﺇﺫ ﺃﻭ ﹰﻻ ﻗﺎﻡ ﻣﻦ ﺍﻷﻣﻮﺍﺕ ﻭﻭﺭﺙ ﺣﻴﺎﺓ ﻏﲑ ﻣﺎﺋﺘﺔ ﻭﺑﻌـﺪ‬
‫ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﺻﻌﺪ ﻭﻣﻠﻚ ﻣﻊ ﺃﺑﻴﻪ‪.‬‬
‫…‪@ @ÐäÛa@õbÔã@ïÛg@ÎìÜjÛa@pbu‰‬‬
‫ﳚﺐ ﻟﻠﺬﻱ ﻳﺮﻳﺪ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﺃﻥ ﻳﻌﻤﻞ ﺛﻼﺛﺔ ﺃﻣﻮﺭ ﻋﻠﻤﻨﺎ ﺇﻳﺎﻫﺎ‬
‫ﺳﻴﺪﻧﺎ ﺑﻜﻼﻣﻪ ﻣﻊ ﺍﻟﻜﺎﺗﺐ‪ .‬ﺍﻟﻌﻤﻞ ﺍﻷﻭﻝ ﻫﻮ ﺍﻟﺒﻌﺪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ‬
‫ﺍﻟﺮﺩﻳﺌﺔ ﺑﻘﻮﻟﻪ ﻻ ﺗﻘﺘﻞ‪ .‬ﻻ ﺗﺰﻥ‪ .‬ﻻ ﺗﺴﺮﻕ ﻭﺍﻟﻌﻤﻞ ﺍﻟﺜﺎﱐ ﻫﻮ ﺣﻔﻆ‬
‫ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺑﻘﻮﻟﻪ ﺃﻛﺮﻡ ﺃﺑﺎﻙ ﻭﺃﻣﻚ ﻭﺣﺐ ﻗﺮﻳﺒﻚ ﻛﻨﻔﺴﻚ‬
‫ﻭﺍﻟﻌﻤﻞ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﺍﻟﺬﻱ ﺑﻌﺪﻩ ﻳﺒﺪﺃ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻜﻤﺎﻝ ﻭﻫـﻮ‬
‫ﻗﻮﻟﻪ ﺑﻊ ﻛﻞ ﻣﺎ ﻟﻚ ﻭﺃﻋﻄﻪ ﻟﻠﻤﺴﺎﻛﲔ‪ .‬ﻭﻫﻜﺬﺍ ﺑﻌﺪ ﺗﺘﻤﻴﻢ ﻫـﺬﻩ‬
‫}‪{١١٠‬‬
 ‫ﺍﻟﻨﺎﺱ ﺩﻭﻥ ﺃﻥ ‪‬ﻳﺪﻋﻰ ﻣﻦ ﺍﷲ ﻓﻘﺪ ﺃﻇﻬﺮ ﻋﻈﻤﺔ ﻭﻇﻨﹰﺎ ﻋﻦ ﻧﻔـﺴﻪ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﻔﻌﻞ ﻫﺬﺍ ﳏﺒﺔ ﰲ ﺭﺑﺢ ﺍﻟﻨﺎﺱ ﻓﻠﻴﺴﺄﻝ ﺍﷲ ﺃﻭ ﹰﻻ‬
‫ﻭﻣﻨﻪ ﻳﺄﺧﺬ ﺍﻹﺫﻥ ﻣﺜﻠﻤﺎ ﺣﺪﺙ ﺑﻘﻮﻡ ﻗﺪﻳﺴﲔ‪ .‬ﻓﺈﻥ ﻛـﺎﻥ ﺃﺣـﺪ‬
‫ﺿﻌﻴﻔﹰﺎ ﻭﻫﻮ ﺍﻵﻥ ﻗﺎﺋﻢ ﺑﻄﻘﺲ ﺍﻟﻄﻔﻮﻟﺔ ﻭﳏﺘﺎﺝ ﺃﻥ ﻳﺘﺮﰉ ﲝﻠﻴـﺐ‬
‫ﺍﻟﻮﺻﺎﻳﺎ ﻓﻬﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻪ ﺍﻟﺴﻜﲎ ﻣﻊ ﺍﻹﺧـﻮﺓ ﻭﺫﻟـﻚ ﻟﻴـﺬﻛﺮﻭﻩ‬
‫ﺑﺎﻟﻮﺻﺎﻳﺎ ﻭﻳﻘﻮﻣﻮﻩ ﻭﻟﻴﻮﺟﺪﻭﺍ ﻟﻪ ﻣﺎﺩﺓ ﻟﺘﻜﻤﻴﻠﻬﺎ‪ .‬ﻭﻛﺬﻟﻚ ﺍﻟﻘﻔـﺮ‬
‫ﻳﺼﻠﺢ ﰲ ﻭﻗﺖ ﻟﻠﻬﺎﺭﺑﲔ ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ﻟﻠﺸﺠﻌﺎﻥ ﻟﻜﻲ ﻳﻼﻗﻮﻥ‬
‫ﺍﳊﺮﺏ ﻣﻘﺎﺑﻞ ﺍﻟﻌﺪﻭ ﺑﻐﲑ ﻭﺍﺳـﻄﺔ ﺍﻵﻻﻡ ﻇﺎﻫﺮﻳـﹰﺎ‪ .‬ﻓﻠـﺬﻟﻚ ﻻ‬
‫ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﳕﺴﻚ ﻭﺍﺣﺪﺓ ﻣﻦ ﻛﻼﻡ ﺍﻟﻘﺪﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﻭﻧﺘـﺮﻙ‬
‫ﺍﻷﺧﺮﻯ ﻷﻧﻪ ﺑﺈﻓﺮﺍﺯ ﻭﺟﺪ ﻫﺬﻳﻦ ﺍﻟﺘﺪﺑﲑﻳﻦ ﻷﻧﻪ ﻗـﺎﻝ ﺇﻥ ﺍﻟﻘﻔـﺮ‬
‫ﺑﺎﳊﻘﻴﻘﺔ ﻳﻨﻮ‪‬ﻡ ﺍﻵﻻﻡ ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﻘﻂ ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻨـﻮ‪‬ﻡ‬
‫ﺁﻻﻣﻪ ﺑﻞ ﻳﻘﻠﻌﻬﻢ ﻷﻥ ﺍﻟﺴﺒﻊ ﻣﺎ ﺩﺍﻡ ﺭﺍﻗﺪﹰﺍ ﻻﺑـﺪ ﻟـﻪ ﺃﻥ ﻳﻨﺘﺒـﻪ‪.‬‬
‫ﻭﺍﻟﻮﺟﻊ ﺍﳋﻔﻲ ﺇﺫﺍ ﻭﺟﺪ ﻓﺴﺤﺔ ﻭﺳﺒﺒﹰﺎ ﻓﺈﻧﻪ ﻳﻈﻬﺮ ﻭﻛﺬﻟﻚ ﺍﻵﻻﻡ‬
‫ﺍﻟﺮﺍﻗﺪﺓ ﺇﻥ ﺻﺎﺩﻓﻬﺎ ﺳﺒﺐ ﻳﺜﲑﻫﺎ ﻓﺈ‪‬ﺎ ﺗﺴﺘﻴﻘﻆ‪ .‬ﻭﻟﻴﺲ ﻓﻘﻂ ﺍﻟﻘﻔﺮ‬
‫ﻳﺮﻗﺪ ﺍﻵﻻﻡ ﻛﻤﺎ ﻗﻠﻨﺎ ﺑﻞ ﻭﺍﻵﻻﻡ ﻧﻔﺴﻬﺎ ﰲ ﺃﻭﻗﺎﺕ ﻛﺜﲑﺓ ﺗﺮﻗـﺪ‬
‫ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﺇﺫ ﺃﻥ ﺃﱂ ﺍ‪‬ﺪ ﺍﻟﻔﺎﺭﻍ ﻳﺮﻗﺪﻩ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻭﺍﻟﻌﻜﺲ‬
‫ﺑﺎﻟﻌﻜﺲ ﰲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ‪ .‬ﺃﱂ ﺍﳊﺰﻥ ﻳﺮﻗﺪ ﺍﻟﻐﻀﺐ ﻭﺍﻟﻜـﺴﻞ‬
‫ﻳﺮﻗﺪ ﺃﱂ ﺍﻟﻌﻈﻤﺔ ﻭﳏﺒﺔ ﺍﻟﻌﺎﱂ ﻭﻛﺜﺮﺓ ﺍﻫﺘﻤﺎﻣﺎﺗﻪ ﺗﺮﻗﺪ ﻛﺜﲑﹰﺍ ﻣﻦ ﻫﺬﻩ‬
‫ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻄﻠﺐ ﺍﻟﻘﻔﺮ ﻟﺘﺮﻗﻴﺪ ﺍﻵﻻﻡ ﻓﻘﻂ ﺑﻞ ﻷﺟـﻞ ﻋﻤـﻞ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ ﺑﺎﻷﻛﺜﺮ ﻭﻟﻴﻜﻦ ﺍﻹﻧﺴﺎﻥ ﻧﺎﻇﺮﹰﺍ ﺫﺍﺗﻪ ﰲ ﻛﻞ ﻭﻗﺖ‬
‫}‪{١١٣‬‬
‫ﺳﺎﻛﻨﲔ ﻣﻊ ﺍﻟﻨﺎﺱ ﺣﱴ ﹸﺃﻫﻠﻮﺍ ﻟﻄﻬﺎﺭﺓ ﺍﻟﻨﻔﺲ ﻭﺍﻷﻣﺮ ﻇﺎﻫﺮ ﺃ‪‬ـﻢ‬
‫ﺣﲔ ﺳﻜﻨﺎﻫﻢ ﰲ ﺍﳌﺪﻥ ﻛﺎﻧﻮﺍ ﻳﻘﺒﻠﻮﻥ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻳﻔﺘﻘﺪﻭﻥ ﺍﳌﺮﺿـﻰ‬
‫ﻭﻳﻜﺴﻮﻥ ﺍﻟﻌﺮﺍﻳﺎ ﻭﻳﻐﺴﻠﻮﻥ ﺍﻷﺭﺟﻞ ﻭﻛﺎﻧﻮﺍ ﳝﺸﻮﻥ ﻣﻴﻠﲔ ﻣﻊ ﻣﻦ‬
‫ﻼ ﻷﺟﻞ ﺍﻟﻀﺮﻭﺭﺓ ﻭﺑﻌـﺪ ﺃﻥ ﺣﻔﻈـﻮﺍ ﻫـﺬﻩ‬ ‫ﻛﺎﻥ ﻳﺴﺨﺮﻫﻢ ﻣﻴ ﹰ‬
‫ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﺗﻠﻴﻖ ﻣﻊ ﺳﻜﻦ ﺍﻟﻨﺎﺱ ﻭﺑﺪﺃﺕ ﻋﻘﻮﳍﻢ ﲢـﺲ ﺑﻌـﺪﻡ‬
‫ﺣﺮﻛﺘﻬﺎ ﺍﻷﻭﱃ ﺃﺳﺮﻋﻮﺍ ﻭﺧﺮﺟﻮﺍ ﻟﻠﻘﻔﺮ ﻟﻴﻜﻮﻧﻮﺍ ﻧﺎﻇﺮﻳﻦ ﺍﻟﺘﺎﻭﺭﻳـﺎ‬
‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻭﱂ ﻳﻜﻮﻧﻮﺍ ﻣﺘﻬﺎﻭﻧﲔ ﰲ ﺣﻔﻆ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻋﻨـﺪﻣﺎ‬
‫ﻛﺎﻧﺖ ﺗﻠﺠﺌﻬﻢ ﺍﻟﻀﺮﻭﺭﺓ ﺃﻭ ﻟﺴﺒﺐ ﻳﻌﺮﺽ ﺃﻧﻪ ﺑـﺪﻭﻥ ﻫـﺬﻩ ﻻ‬
‫ﳝﻜﻨﻬﻢ ﺃﺑﺪﹰﺍ ﺃﻥ ﻳﺒﻠﻐﻮﺍ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺡ‪ .‬ﻭﺗﺸﻬﺪ ﺗﻌـﺎﻟﻴﻤﻬﻢ ﺃﻧـﻪ‬
‫ﻛﺎﻧﺖ ﳍﻢ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺡ ﻫﺬﻩ ﻷﻥ ﺍﻟﻘﺪﻳﺲ ﺑﺎﺳﻴﻠﻴﻮﺱ ﰲ ﻭﻗـﺖ‬
‫ﻛﺎﻥ ﳝﺪﺡ ﺍﻟﺴﻜﲎ ﻣﻊ ﺍﻹﺧﻮﺓ ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ﻛﺎﻥ ﳝﺪﺡ ﺍﻟﻮﺣﺪﺓ‬
‫ﰲ ﺍﻟﻘﻔﺮ ﻭﻗﺪ ﻛﺎﻥ ﺻﺎﺩﻗﹰﺎ ﰲ ﺍﻻﺛﻨﲔ‪ .‬ﻷﻧﻪ ﺑﺎﳊﻖ ﺗﻮﺟﺪ ﺍﻷﺭﺑﺎﺡ ﰲ‬
‫ﻫﺬﻳﻦ ﺍﳌﻮﺿﻮﻋﲔ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺣﺴﺐ ﻗﻮﺗﻪ ﻭﺇﻣﻜﺎﻥ ﺇﻓﺮﺍﺯﻩ ﻓﻔـﻲ‬
‫ﻭﻗﺖ ﻳﻮﺍﻓﻖ ﺍﻷﻗﻮﻳﺎﺀ ﺍﻟﺴﻜﲎ ﻣﻊ ﺍﻹﺧﻮﺓ ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ ﻳﻮﺍﻓـﻖ‬
‫ﻫﺬﺍ ﺍﻟﻀﻌﻔﺎﺀ ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺍﳊﺎﻝ ﰲ ﺍﻟﻘﻔﺮ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺃﺣﺪ ﻗﺪ ﺑﻠﻎ‬
‫ﺇﱃ ﺻﺤﺔ ﺍﻟﻨﻔﺲ ﻭﻗﺪ ﺍﻣﺘﺰﺝ ﻋﻘﻠﻪ ﻛﻠﻪ ﺑﺎﻟﺮﻭﺡ ﻭﺻﺎﺭ ﻣﺎﺋﺘﹰﺎ ﻋـﻦ‬
‫ﲨﻴﻊ ﺍﻟﺘﺪﺍﺑﲑ ﺍﻟﺒﺸﺮﻳﺔ ﻓﺈﻧﻪ ﻻ ﻳﺆﺫﻱ ﻭﻻ ﳜﺴﺮ ﻣﻦ ﺍﻟـﺴﻜﲎ ﻣـﻊ‬
‫ﺍﻹﺧﻮﺓ ﻭﺍﻟﺘﺼﺮﻑ ﻣﻊ ﺍﻟﻨﺎﺱ ﻟﻴﺲ ﻟﻜﻲ ﻳﻨﺘﻔﻊ ﻣﻨﻬﻢ ﺑﻞ ﻟﻴـﻨﻔﻌﻬﻢ‬
‫ﻣﺜﻞ ﺍﻟﺮﺳﻞ‪ .‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻹﻧﺴﺎﻥ ﺃﻥ ﳜﻄﻒ ﻟﻨﻔﺴﻪ ﻫـﺬﺍ ﺍﻷﻣـﺮ‬
‫ﺑﺈﺭﺍﺩﺗﻪ ﺇﻻ ﺇﺫﺍ ‪‬ﺩﻋﻰ ﻣﻦ ﺍﷲ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺇﻧﺴﺎﻥ ﻳﻘﺪﻡ ﻋﻠﻰ ﺗﻌﻠـﻴﻢ‬
‫}‪{١١٢‬‬
‫ﺍﻹﻧﺴﺎﻥ ﻳﻘﺒﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻳﻐﺴﻞ ﺃﺭﺟﻠﻬﻢ ﻭﻳﺼﻠﺢ ﳍﻢ ﻣﺎﺋﺪﺓ ﻭﻳﻐﺴﻞ‬ ‫ﻭﻟﻴﺤﻔﻆ ﺻﺤﺘﻪ ﺑﻐﲑ ﻣﻴﺎﻟﺔ ﻫﺬﻩ ﺍﻟﱵ ﳚـﺪﻫﺎ ﺍﻹﻧـﺴﺎﻥ ﲝﻔـﻆ‬
‫ﺛﻴﺎ‪‬ﻢ ﺇﻥ ﻛﺎﻧﺖ ﲢﺘﺎﺝ ﻷﻥ ﲟﺜﻞ ﻫﺬﻩ ﻳﻜﻤﻞ ﺗﺮﺗﻴﺐ ﺍﶈﺒﺔ ﻭﻳﻨﺒﻐﻲ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ‪.‬‬
‫ﻟﻪ ﺃﻥ ﻳﻌﻤﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻛﻠﻬﺎ ﺑﺈﻓﺮﺍﺯ ﻟﺌﻼ ﻳﺘﻜﺪﺭ ﺳﻜﻮﻥ ﻧﻔﺴﻪ ﻣﻦ‬ ‫‪@ @ÝöbšÐÛa@õbänÓa@¿@‹aŠÏ⁄a@òîàçc‬‬
‫ﺍﻷﻋﻤﺎﻝ ﺑﻞ ﺑﺎﻷﻛﺜﺮ ﻳﺰﺩﺍﺩ ﺗﻄﻬﲑ ﻧﻔﺴﻪ ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺣﺎﻣﻠﺔ ﺫﻛـﺮ‬
‫ﲰﻌﺖ ﺃﺣﺪ ﺍﻟﻘﺪﻳﺴﲔ ﻳﻘﻮﻝ ﺇﱐ ﺃﺭﻳﺪ ﺃﻥ ﻳﺄﺧﺬ ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﻦ‬
‫ﺍﷲ ﰲ ﻋﻤﻠﻬﺎ ﻫﺬﻩ ﻭﺗﺬﻛﺮ ﺍﻟﻮﺻﻴﺔ ﺍﻟﻘﺎﺋﻠﺔ ﺃﻧﻪ ﻣﻬﻤﺎ ﻋﻤﻠـﺘﻢ ﻣـﻊ‬
‫ﻼ ﻣﻨﻬﺎ‪ .‬ﻭﺍﻵﺑﺎﺀ ﺍﳌﺼﺮﻳﻮﻥ ﺍﻟﺬﻳﻦ ﻋﺮﻓﻮﺍ ﺻﻨﺎﻋﺔ ﺗﺪﺑﲑ‬
‫ﻛﻞ ﻓﻀﻴﻠﺔ ﻗﻠﻴ ﹰ‬
‫ﻭﺍﺣﺪ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺼﻐﺎﺭ ﻓﻤﻌﻲ ﻗﺪ ﻋﻤﻠﺘﻢ ﻭﺍﻟﺬﻱ ﻳﻘﺒﻠﻜﻢ ﻳﻘـﺒﻠﲏ‬
‫ﺍﻟﻮﺣﺪﺓ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺍﻟﻨﺎﺱ ﻛﺎﻧﻮﺍ ﻳﻌﻠﻤﻮﻥ ﺃﻥ ﺍﺳﺘﻌﻤﺎﻝ ﻓـﻀﻴﻠﺔ‬
‫ﻭﻳﻨﻈﺮ ﺑﻌﻘﻠﻪ ﺇﱃ ﺍﻟﻐﺮﻳﺐ ﻛﻤﺜﻠﻤﺎ ﺇﱃ ﺍﳌﺴﻴﺢ ﻭﳜﺪﻣﻪ ﻓﻼ ﳝﻜﻦ ﺃﻥ‬
‫ﳏﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ ﻫﻲ ﺃﻛﺜﺮ ﻧﻔﻌﹰﺎ ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻭﺑﺎﻷﻛﺜﺮ ﻟـﺸﻔﺎﺀ ﺍﻵﻻﻡ‬
‫ﻳﻀﻄﺮﺏ ﺳﻜﻮﻧﻪ ﻭﻻ ﺗﺒﻄﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻟﻪ ﻓﺈﻥ ﻇﻦ ﺇﻧﺴﺎﻥ ﺃﻧﻪ ﺇﺫﺍ‬
‫ﺍﻟﺮﺩﻳﺌﺔ ﻣﻦ ﺍﻟﻨﻔﺲ ﻓﺤﻴﻨﻤﺎ ﺳﺌﻞ ﺃﺣﺪﻫﻢ ﻣﻦ ﺇﻧﺴﺎﻥ ﻛﻠﻤـﺔ ﻗـﺎﻝ‬
‫ﻋﻤﻞ ﻫﺬﻩ ﻳﺘﻜﺪﺭ ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻑ ﻣﺎ ﻳﻌﻤﻠﻪ ﻭﻻ ﻣﻦ ﺃﺟﻞ ﻣـﻦ ﻭﻻ‬
‫ﺛﻼﺛﺔ ﺗﺘﻔﺎﺿﻞ ‪‬ﺎ ﺍﻟﻨﻔﺲ ﺍﻷﻭﱃ ﺍﳉﻠﻮﺱ ﰲ ﺍﻟﺴﻜﻮﺕ ﺑﺎﻟﻘﻼﻳـﺔ‬
‫ﻣﻊ ﻣﻦ ﺑﻞ ﺑﺎﻟﻌﻤﻞ ﻓﻘﻂ ﻭﻟﻴﺲ ﻋﻨﺪﻩ ﰲ ﻧﻈﺮﻩ ﺇﻓﺮﺍﺯ ﻭﺃﻗﻮﻝ ﺍﳊـﻖ‬
‫ﻭﻳﺬﻛﺮ ﺍﻹﻧﺴﺎﻥ ﺧﻄﺎﻳﺎﻩ ﻭﻳﻨﻮﺡ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻌﻤـﻞ ﺑﺎﻟﻴـﺪ‬
‫ﺃﻥ ﺍﻟﻌﻤﻞ ﻟﻴﺲ ﻫﻮ ﺳﺒﺐ ﺃﳌﻪ ﻭﻟﻜﻦ ﺍﻷﱂ ﺍﻵﺧﺮ ﺍﻟﺬﻱ ﰲ ﺩﺍﺧﻠـﻪ‬
‫ﻹﻋﻄﺎﺀ ﺍﶈﺘﺎﺝ ﻭﻗﺒﻮﻝ ﺍﻟﻐﺮﺑﺎﺀ ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﺇﻟﻴﻪ ﻭﻋـﺪﻡ ﺃﺧـﺬ‬
‫ﺧﺮﺝ ﻭﺳﺠﺴﻪ ﻭﺫﻟﻚ ﻳﺸﺒﻪ ﺇﻧﺴﺎﻥ ﻗﺪ ﻫﺮﺏ ﻣﻦ ﺣـﺮﺍﺭﺓ ﺍﻟﻨـﺎﺭ‬
‫ﺷﻲﺀ ﻣﻦ ﺃﺣﺪ ﻭﺍﻟﺜﺎﻟﺜﺔ ﻋﺪﻡ ﺇﺩﺍﻧﺔ ﺃﺣﺪ ﻭﻋﺪﻡ ﻟﻮﻡ ﺇﻧﺴﺎﻥ ﻳﻌـﲏ‬
‫ﻭﻟﺬﻟﻚ ﻻ ﻳﺴﺘﻌﻤﻠﻬﺎ‪.‬‬
‫ﻋﺪﻡ ﺍﻟﺒﻜﺎﺀ ﻋﻠﻰ ﻣﻴﺖ ﺍﻟﻐﲑ ﰲ ﺣﲔ ﻭﺟﻮﺩ ﻣﻴﺖ ﺩﺍﺧﻞ ﺍﻟﺒﻴﺖ‪.‬‬
‫ﺇﻥ ﺳﻴﺪﻧﺎ ﱂ ﻳﻌﻠﻤﻨﺎ ﺃﻥ ﳓﻔﻆ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﺑﺎﻟﻜﻼﻡ ﻓﻘﻂ ﺑﻞ‬ ‫ﻭﺁﺧﺮ ﳌﺎ ﺳﺌﻞ ﺃﺟﺎﺏ ﺳﺎﺋﻠﻪ ﺍﺟﻠﺲ ﰲ ﻗﻼﻳﺘﻚ ﺑﺎﻟﺴﻜﻮﻥ ﻭﻫـﻲ‬
‫ﺃﺭﺍﻧﺎ ﺫﻟﻚ ﺑﺄﻓﻌﺎﻟﻪ ﺃﻳﻀﹰﺎ ﻷﻧﻪ ﻣﻜﺘﻮﺏ ﺃﻧﻪ ﺍﺑﺘﺪﺃ ﻳﻌﻤـﻞ ﻭﻳﻌﻠـﻢ‬ ‫ﺗﻌﻠﻤﻚ ﻛﻞ ﺷﻲﺀ ﻭﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﻭﺟﺪﻧﺎﳘﺎ ﻋﻨﺪ ﺃﻧﺎﺱ ﻗﺪﻳـﺴﲔ‬
‫ﻭﻳﻜﻤﻞ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﺣﺪﺓ ﻭﺍﺣﺪﺓ ﻷﻧﻪ ﻗﺎﻝ ﻻ ﺗﻜـﱰﻭﺍ ﻟﻜـﻢ‬ ‫ﻳﻌﻠﻤﻮﳘﺎ ﰲ ﺍﻟﻘﻔﺮ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﺳـﺎﻛﻨﲔ‪ .‬ﻓﺒﻌـﻀﻬﻢ ﺗﺘﻄﻬـﺮﻭﺍ‬
‫ﻛﻨﻮﺯﹰﺍ ﰲ ﺍﻷﺭﺽ ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﱂ ﻳﻘﱳ ﺷﻴﺌﹰﺎ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﻻ ﺗﻘﺘﻨـﻮﺍ‬ ‫ﻭﺃﺭﺿﻮﺍ ﺍﷲ ﺑﺎﻟﺴﻜﻮﺕ ﻭﺑﻌﻀﻬﻢ ﺃﻃﻔﺄﻭﺍ ﺁﻻﻣﻬﻢ ﺑﻘﺒﻮﻝ ﺍﻟﻐﺮﺑـﺎﺀ‬
‫ﺛﻮﺑﲔ ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻛﺎﻥ ﺫﺍ ﺛﻮﺏ ﻭﺍﺣﺪ ﻭﻗﺎﻝ ﻻ ‪‬ﺘﻤـﻮﺍ ﺑﺎﻟﻐـﺪ‬ ‫ﻭﺣﺒﻬﻢ ﳍﻢ ﻷﻥ ﺍﻟﺸﻲﺀ ﺍﳍﺎﻡ ﻫﻮ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﺇﻥ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﻧﻌﺘﺮﻑ ﻛﻠﻨﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﻬﺘﻢ ﺑﺸﻲﺀ ﻭﱂ ﻳﻜﻦ ﳛﻤﻞ ﺗﻼﻣﻴـﺬﻩ‬ ‫ﰲ ﺍﻟﻘﻔﺮ ﺃﻭ ﰲ ﺍﻟﻌﻤﺮﺍﻥ ﻣﻊ ﺇﺿﺎﻓﺔ ﺍﻹﻓﺮﺍﺯ ﰲ ﺣﻔﻈﻬﺎ‪ .‬ﻓﺈﻥ ﻛـﺎﻥ‬
‫ﻣﻌﻬﻢ ﻗﻮﺕ ﻋﻨﺪﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻨﺘﻘﻠﻮﻥ ﻣﻦ ﻣﻜﺎﻥ ﺇﱃ ﺁﺧﺮ ﻭﻧﻔﻬﻢ ﺫﻟﻚ‬
‫}‪{١١٥‬‬ ‫}‪{١١٤‬‬
‫ﻣﺜﻠﻤﺎ ﺣﻔﻈﺖ ﻭﺻﺎﻳﺎ ﺃﰊ ﻭﺍﺛﺒﺖ ﰲ ﳏﺒﺘﻪ ﻓﻼ ﳝﻜﻦ ﻟﻺﻧـﺴﺎﻥ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﳏﺒﹰﺎ ﺇﻻ ﺇﻥ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺇﻥ ﱂ ﳛﻔﻈﻬﺎ ﲨﻴﻌﻬﺎ ﻓﺈﻧﻪ ﻟﻴﺲ‬
‫ﻓﻘﻂ ﻻ ﻳﺒﻠﻎ ﻟﻠﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻫﻲ ﺍﻟﺸﺮﻛﺔ ﻣﻊ ﺍﳌﺴﻴﺢ ﺑـﻞ ﺃﻳـﻀﹰﺎ ﻻ‬
‫ﻳﺮﺙ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺇﻥ ﺩﺍﻭﺩ ﺍﻟﻨﱯ ﻳﻌﻠﻤﻨﺎ ﺑﺮﻭﺡ ﺍﷲ ﺇﻥ ﺍﻟﺬﻱ ﻳﺮﻳـﺪ ﺃﻥ ﻳﻬـﻮﻯ‬
‫ﺍﳊﻴﺎﺓ ﻭﻳﺮﻯ ﺃﻳﺎﻣﹰﺎ ﺻﺎﳊﺔ ﻓﻠﻴﻜﻔﻒ ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﻟﺸﺮ ﻭﺷﻔﺘﺎﻩ ﻋـﻦ‬
‫ﺍﻟﻨﻄﻖ ﺑﺎﻟﻐﺶ ﻭﻟﻴﺤﺪ ﻋﻦ ﺍﻟﺸﺮ ﻭﻳﻔﻌﻞ ﺍﳋﲑ ﻭﻳﻄﻠﺐ ﺍﻟﺴﻼﻡ ﻭﳚﺪ‬
‫ﰲ ﺃﺛﺮﻩ ﻓﻌﻤﻞ ﺍﻟﺼﻼﺡ ﻭﻃﻠﺐ ﺍﻟﺴﻼﻡ ﳛﻮﻳﺎﻥ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ‪ .‬ﻓﺈﻧﻚ‬
‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻌﺮﻑ ﺃﻥ ﺍﻟﺮﲪﺔ ﺣﺴﻨﺔ ﻭﻗﺒﻮﻝ ﺍﻟﻐﺮﺑﺎﺀ ﺟﻴﺪ ﻟﻴﺲ ﻣﻦ‬
‫ﻛﻼﻡ ﺳﻴﺪﻧﺎ ﻓﻘﻂ ﺑﻞ ﻭﻣﻦ ﺗﺪﺑﲑ ﲨﻴﻊ ﺍﻷﺑﺮﺍﺭ ﺍﻟﻘﺪﻣﺎﺀ ﻛﻤﺎ ﻛﺘﺐ‬
‫ﻋﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﺪﺑﺮ ﲟﺤﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ ﻭﺣﺴﺐ ﻇﲏ ﺃﻥ ﺇﺳﺤﻖ‬
‫ﻭﻳﻌﻘﻮﺏ ﻗﺪ ﺗﺴﻠﻤﺎ ﻣﻨﻪ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺑﺎﻟﻮﺭﺍﺛﺔ ﻭﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﻣﺜﻞ‬
‫ﺃﺑﻴﻬﻢ‪ .‬ﻭﻳﻮﺳﻒ ﺃﻳﻀﹰﺎ ﺣﻔﻆ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻭ‪‬ـﺎ ﻋﻈـﻢ ﺷـﺄﻧﻪ‬
‫ﻭﻣﻮﺳﻰ ﺃﻳﻀﹰﺎ ﲝﻔﻈﻪ ﺍﻟﻮﺻﺎﻳﺎ ﲤﺠﺪ‪ .‬ﻭﺇﺫﺍ ﲰﻌﺖ ﺻـﻮﺕ ﺍﷲ ﰲ‬
‫ﻛﻞ ﻣﻮﺿﻊ ﲡﺪ ﺃﻧﻪ ﳛﺮﺽ ﻋﻠﻰ ﻭﺻﺎﻳﺎ ﺍﻟﺮﲪﺔ ﻭﻳﻌﻠﻤﻨﺎ ﺑﻘﻮﻟـﻪ ﻻ‬
‫ﺗﻨﻈﻒ ﺯﻳﺘﻮﻧﻚ ﻭﻻ ﺗﻠﻘﻂ ﻟﻘﺎﻁ ﺣﻘﻠﻚ ﺑﻞ ﺍﺗﺮﻛـﻪ ﻟﻠﻤـﺴﺎﻛﲔ‬
‫ﻭﺍﻟﺒﺎﺋﺴﲔ ﺍﻟﺬﻳﻦ ﻣﻌﻚ‪ .‬ﺳﺖ ﺳﻨﲔ ﺍﺯﺭﻉ ﻭﺍﺣـﺼﺪ ﻭﰲ ﺍﻟـﺴﻨﺔ‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﺍﺯﺭﻋﻪ ﻭﺍﺗﺮﻛﻪ ﻟﻠﻤﺴﺎﻛﲔ‪ .‬ﻻ ﺗﻜﻢ ﺛﻮﺭﹰﺍ ﺩﺍﺭﺳـﹰﺎ ﻳﻌﻠﻤﻨـﺎ‬
‫ﺑﺬﻟﻚ ﺍﻟﺮﲪﺔ‪ .‬ﻻ ﺗﻄﺒﺦ ﺍﳉﺪﻱ ﺑﻠﱭ ﺃﻣﻪ ﻫﺬﺍ ﺃﻳﻀﹰﺎ ﻳـﺪﻝ ﻋﻠـﻰ‬
‫ﻒ ﻣـﻦ‬‫ﺍﻟﺮﲪﺔ‪ .‬ﻻ ﺗﺄﺧﺬ ﺍﻟﻔﺮﺍﺥ ﻣﻊ ﺃﻣﻬﻢ ﻋﲎ ‪‬ﺬﺍ ﺍﻟﺮﲪﺔ‪ .‬ﺧ‪‬ـ ‪‬‬
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‫ﻣﻦ ﺍﺑﺘﻴﺎﻋﻬﻢ ﻃﻌﺎﻣﹰﺎ ﺣﻴﻨﻤﺎ ﺩﺧﻠﻮﺍ ﻗﺮﻳﺔ ﺍﻟﺴﺎﻣﺮﻳﲔ ﻭﻋﻨﺪﻣﺎ ﻗﺎﻝ ﳍﻢ‬
‫ﺍﻟﺴﻴﺪ ﺍﺣﺬﺭﻭﺍ ﻣﻦ ﲬﲑ ﺍﻟﻔﺮﻳﺴﻴﲔ ﻭﺍﻟﺰﻧﺎﺩﻗﺔ ﺣﺰﻧﻮﺍ ﰲ ﺫﻭﺍ‪‬ﻢ ﺃﻧﻪ‬
‫ﻟﻴﺲ ﳍﻢ ﺧﺒﺰ ﺧﻼ ﺭﻏﻴﻔﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ .‬ﻭﰲ ﺗﻌﻠﻴﻢ ﺁﺧﺮ ﻧﻔﻬﻢ ﺃﻧﻪ ﻗﺎﻝ ﻻ‬
‫ﺗﻘﺘﻨﻮﺍ ﺫﻫﺒﹰﺎ ﻭﻻ ﻓﻀﺔ ﻭﻻ ﳓﺎﺳﹰﺎ ﰲ ﺃﻛﻴﺎﺳﻜﻢ ﻭﻇﺎﻫﺮ ﺃﻧﻪ ﱂ ﻳﻜﻦ‬
‫ﻳﻘﺘﲏ ﺷﻴﺌﹰﺎ ﺣﱴ ﺃﻥ ﺻﻨﺪﻭﻕ ﺍﳌﺴﺎﻛﲔ ﻛﺎﻥ ﻳﻬﻮﺫﺍ ﳛﻤﻠﻪ ﻭﻛـﺎﻥ‬
‫ﻳﺘﺪﺑﺮ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻮﺿﻊ ﻓﻴﻪ‪ .‬ﻭﻗﺎﻝ ﺃﺣﺒﻮﺍ ﺃﻋـﺪﺍﺀﻛﻢ‬
‫ﻭﺑﺎﺭﻛﻮﺍ ﻻﻋﻴﻨﻜﻢ ﻭﺻﻠﻮﺍ ﻣﻦ ﺃﺟﻞ ﺍﻟﺬﻳﻦ ﻳﺴﻴﺌﻮﻥ ﺇﻟﻴﻜﻢ ﻭﻫـﺬﻩ‬
‫ﲨﻴﻌﻬﺎ ﺃﻛﻤﻠﻬﺎ ﺑﺎﻟﻔﻌﻞ‪ .‬ﻷﻧﻪ ﻛﺎﻥ ﳛﺐ ﺍﻟﻴﻬﻮﺩ ﺃﻋﺪﺍﺀﻩ ﻭﻳﺒـﺎﺭﻙ‬
‫ﻼ ﺍﻏﻔﺮ ﳍﻢ ﻳﺎ ﺃﺑﺘﺎﻩ ﻭﻛﺎﻥ ﻳﺼﻨﻊ ﺍﳉﻤﻴﻞ ﻣﻊ‬
‫ﻋﻠﻴﻬﻢ ﻭﺻﻠﻰ ﻷﺑﻴﻪ ﻗﺎﺋ ﹰ‬
‫ﺍﻟﺬﻳﻦ ﻳﺒﻐﻀﻮﻧﻪ ﻭﻳﺸﻔﻲ ﺃﻣﺮﺍﺿﻬﻢ ﻭﺍﻟﺬﻱ ﺟﺎﺀ ﻟﻴﻤﺴﻜﻪ ﰲ ﺳﺎﻋﺘﻪ‬
‫ﻼ ﻓﺴﺮ ﻣﻌﻪ ﻣﻴﻠﲔ ﻫﺬﻩ ﺃﻳـﻀﹰﺎ‬ ‫ﺃﺑﺮﺃ ﻟﻪ ﺃﺫﻧﻪ ﻭﻗﺎﻝ ﻣﻦ ﻳﺴﺨﺮﻙ ﻣﻴ ﹰ‬
‫ﺃﻛﻤﻠﻬﺎ ﺑﺎﻟﻔﻌﻞ ﻷﻧﻪ ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻳﺪﻋﻰ ﺇﱃ ﻣﻜﺎﻥ ﻟﻴﺸﻔﻲ ﻣﺮﺿـﹰﺎ‬
‫ﻛﺎﻥ ﳝﺸﻲ ﻣﻊ ﺍﻟﺬﻱ ﻳﺪﻋﻮﻩ ﻭﻋﻨﺪﻣﺎ ﺩﻋﺎﻩ ﺭﺋﻴﺲ ﺍ‪‬ﻤﻊ ﻟـﺸﻔﺎﺀ‬
‫ﺍﺑﻨﺘﻪ ﻣﻀﻰ ﻣﻌﻪ ﺇﱃ ﺑﻴﺘﻪ ﻭﻋﻮﺽ ﺍﳌﺮﻳﺾ ﺃﻗﺎﻡ ﻣﻴﺘﹰﺎ‪ .‬ﻭﻷﺟﻞ ﻏﺴﻞ‬
‫ﺃﺭﺟﻞ ﺇﺧﻮﺗﻨﺎ ﱂ ﻳﻐﺴﻞ ﻫﻮ ﺃﺭﺟﻞ ﺇﺧﻮﺗﻪ ﻓﻘﻂ ﺑﻞ ﺃﺭﺟﻞ ﻋـﺪﻭﻩ‬
‫ﺃﻳﻀﹰﺎ‪ .‬ﻓﺠﻤﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟﱵ ﺳﻠﻤﻬﺎ ﻟﻨﺎ ﻟﻜﻲ ﳓﻔﻈﻬﺎ ﺃﻛﻤﻠﻬﺎ ﻫـﻮ‬
‫ﺃﻭ ﹰﻻ ﻭﻫﻜﺬﺍ ﺻﺎﺭ ﻟﻨﺎ ﻣﺜﺎ ﹰﻻ ﻟﻨﺴﲑ ﰲ ﺇﺛﺮﻩ ﻭﳓﻔﻆ ﲨﻴـﻊ ﻭﺻـﺎﻳﺎ‬
‫ﻧﺎﻣﻮﺱ ﻣﻮﺳﻰ ﺍﻟﻌﺘﻴﻖ ﻭﻻ ﻧﺸﻚ ﰲ ﻫﺬﺍ ﻣﺜﻠﻤﺎ ﻋﻠﻤﻨﺎ ﺑﻮﻟﺲ ﺃﻧـﻪ‬
‫ﺻﺎﺭ ﻣﻦ ﺇﻣﺮﺃﺓ ﻭﺩﺧﻞ ﲢﺖ ﺷﺮﻳﻌﺔ ﺍﻟﻨﺎﻣﻮﺱ ﻟﻜﻲ ﻳﺒﺘﺎﻉ ﺍﻟﺬﻳﻦ ﻫﻢ‬
‫ﲢﺖ ﺍﻟﻨﺎﻣﻮﺱ‪ .‬ﻭﻗﺎﻝ ﻟﺘﻼﻣﻴﺬﻩ ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻧﲏ ﻓﺎﺣﻔﻈﻮﺍ ﻭﺻﺎﻳﺎﻱ‬
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‫ﺍﻟﱵ ﺗﺮﰊ ﺍﻷﱂ ﺍﻟﻘﺮﻳﺐ ﻓﻼ ﻳﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﺍﻷﱂ ﺍﻟﻘﺮﻳﺐ ﻭﳛـﺎﺭﺏ‬ ‫ﺍﻟﺮﺏ ﺇﳍﻚ ﻭﺍﺣﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﻳﻜﺮﺯ ﰲ ﻛﻞ ﻣﻜـﺎﻥ‬
‫ﺍﻟﺒﻌﻴﺪ ﻷﻥ ﻫﺬﻩ ﻋﻼﻣﺔ ﺍﻟﻀﻌﻒ ﻭﻋﺪﻡ ﺍﳌﻌﺮﻓﺔ‪ .‬ﻭﻳـﺪﻝ ﻋﻠـﻰ ﺃﻥ‬ ‫ﻟﻠﻴﻬﻮﺩ‪ .‬ﻭﺩﺍﻭﺩ ﺍﻟﻨﱯ ﺃﻳﻀﹰﺎ ﺃﻋﻄﻰ ﺍﻟﺘﻄﻮﻳﺐ ﻟﻠﺬﻱ ﳜﺎﻑ ﻣﻦ ﺍﻟﺮﺏ‬
‫ﻟﻠﻨﻔﺲ ﺳﺮ ﻣﻊ ﻫﺬﺍ ﺍﻷﱂ ﻭﻷ‪‬ﺎ ﲣﺠﻞ ﻣﻦ ﻗﺮﺑﻪ ﻟﺬﻟﻚ ﺗﻈﻦ ﺃﻧـﻪ‬ ‫ﻭﻳﻬﻮﻯ ﻭﺻﺎﻳﺎﻩ ﻓﻤﻌﺮﻭﻑ ﻫﺬﺍ ﻳﺎ ﳏﺐ ﺍﷲ ﺃﻥ ﲨﻴـﻊ ﺍﻟﻮﺻـﺎﻳﺎ‬
‫ﺗﻘﻴﻢ ﺍﻟﻘﺘﺎﻝ ﻣﻊ ﺍﻟﺒﻌﻴﺪ ﻓﺈﻥ ﻋﺮﺽ ﻟﺬﺍﻙ ﺍﻵﺧﺮ ﺃﻥ ﻳﺪﻧﻮ ﻣﻨﻬﺎ ﲣﺠﻞ‬ ‫ﺍﳌﻮﺿﻮﻋﺔ ﻣﻦ ﺍﷲ ﺳﻮﺍﺀ ﻛﺎﻧﺖ ﺑﺎﻟﻌﺘﻴﻘﺔ ﺃﻭ ﺑﺎﳉﺪﻳﺪﺓ ﱂ ﺗﺸﺮﻉ ﻷﻱ‬
‫ﺃﻳﻀﹰﺎ ﻣﻨﻪ ﻭﲤﻀﻲ ﺇﱃ ﺍﻵﺧﺮ ﺍﻟﺒﻌﻴﺪ ﻓﺈﻥ ﻋﺮﺽ ﻟﺬﺍﻙ ﺍﻵﺧﺮ ﺃﻥ ﻳﺪﻧﻮ‬ ‫ﺷﻲﺀ ﺁﺧﺮ ﺇﻻ ﻟﻜﻲ ﳛﻔﻈﻬﺎ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺲ ﻟﻜﻲ ﻳﻌﺮﻓﻨـﺎ ﺍﷲ ‪‬ـﺬﻩ‬
‫ﻣﻨﻬﺎ ﲣﺠﻞ ﺃﻳﻀﹰﺎ ﻣﻨﻪ ﻭﲤﻀﻲ ﺇﱃ ﺍﻵﺧﺮ ﺍﻟﺒﻌﻴﺪ ﻭﻫﻜﺬﺍ ﺗﺒﻘﻰ ﻫﺎﺭﺑﺔ‬ ‫ﺍﻟﻮﺻﺎﻳﺎ ﺃﻧﻪ ﺭﺣﻮﻡ ﻭﺑﺎﺭ ﻓﻘﻂ ﺑﻞ ﻭﻳﺮﻳﺪﻧﺎ ﺃﻥ ﻧﻜﻮﻥ ﳓـﻦ ﺃﻳـﻀﹰﺎ‬
‫ﻣﻦ ﲨﻴﻊ ﺍﻵﻻﻡ ﻷ‪‬ﺎ ﹸﻏﻠﺒﺖ ﻣﻦ ﺍﻟﻜﻞ ﻭﻫﻲ ﻻ ﺗﻈﻦ ﺃ‪‬ﺎ ﻣﻐﻠﻮﺑـﺔ‬ ‫ﺭﺣﻮﻣﻴﲔ ﻭﺃﺑﺮﺍﺭﹰﺍ‪ .‬ﻭﻛﻤﺎ ﺃﻇﻬﺮ ﻫﻮ ﺭﲪﺘﻪ ﺑﺎﻟﻔﻌﻞ ﻛﺬﻟﻚ ﻳﺮﻳـﺪﻧﺎ‬
‫ﻭﻟﺴﺖ ﺃﻗﻮﻝ ﺃ‪‬ﺎ ﹸﻏﻠﺒﺖ‪ ،‬ﻟﻜﻨﻬﺎ ﺑﺎﳊﻘﻴﻘﺔ ﺃ‪‬ﺎ ﱂ ﲡﺎﻫـﺪ ﻓﻴﻨﺒﻐـﻲ‬ ‫ﳓﻦ ﺗﻼﻣﻴﺬﻩ ﺃﻥ ﻧﻈﻬﺮ ﻫﻜﺬﺍ‪ .‬ﻭﻫﺬﺍ ﺣﺴﺐ ﻇﲏ ﻳﻘﻨﻌﻮﻥ ﺳﺆﺍﻟﻚ‬
‫ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻬﺮﺏ ﻣﻦ ﲨﻴﻊ ﻣﻮﺍﺩ ﺍﻵﻻﻡ ﺇﻥ ﻛﺎﻥ ﳝﻜﻨﻪ ﺫﻟـﻚ‪.‬‬ ‫ﺍﻷﻭﻝ ﻭﻟﻮ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻣﻔﺘﻘﺮﹰﺍ ﻭﻻ ﻷﻗﻞ ﻣﻦ ﻫﺬﺍ‪.‬‬
‫ﻭﺇﻥ ﱂ ﻳﺴﻬﻞ ﻟﻪ ﺫﻟﻚ ﻓﻠﻴﻘﺎﺗﻞ ﻣﻌﻬﺎ ﲝﻜﻤـﺔ ﻭﳜـﺒﻂ ﺍﻷﻣـﻮﺭ‬ ‫‪@ @Ùmbî§@lŠça‬‬
‫ﻭﻳﺰﻋﺠﻬﺎ ﻟﻜﻲ ﻳﺘﺼﻮﺭ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻓﻴﻬﺎ ﻭﻳﺘﺮﻙ ﺟﺴﺪﺍﻧﻴﺔ ﺍﻷﻣﻮﺭ‬
‫ﺃﻣﺎ ﺳﺆﺍﻟﻚ ﺍﻟﺜﺎﱐ ﻓﻬﻮ ﺇﻥ ﻛﺎﻥ ﻳﻠﻴﻖ ﺃﻥ ﻧﺒﺘﻌﺪ ﻣـﻦ ﲨﻴـﻊ‬
‫ﻣﺜﻠﻤﺎ ﻛﺎﻥ ﺍﻟﺮﺳﻞ ﻳﺼﻨﻌﻮﻥ ﻷ‪‬ـﻢ ﻛـﺎﻧﻮﺍ ﻏﺮﺑـﺎﺀ ﻣـﻦ ﻟـﺬﺓ‬
‫ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﺗﺴﺒﺐ ﺍﻵﻻﻡ ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﻈﻦ ﺑﻪ ﻫﺮﻭﺏ‬
‫ﺍﳉﺴﺪﺍﻧﻴﺎﺕ ﺍﳌﺮﺋﻴﺔ ﺑﻞ ﻛﺎﻧﻮﺍ ﻳﺘﻨﺎﻭﻟﻮﻥ ﺗﺎﻭﺭﻳﺘﻬﻢ ﻓﻘﻂ ﰲ ﻛﻞ ﺷﻲﺀ‬
‫ﺇﻧﻪ ﻫﻮ ﻏﻠﺒﺔ ﻟﻠﻨﻔﺲ‪ .‬ﻷ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺗﻔﺮ ﻣﻦ ﺍﻟﻘﺘﺎﻝ ﻭﺗﻄﻠﺐ‬
‫ﻣﻦ ﺃﺟﻞ ﺃﻥ ﺍﻷﻣﻮﺭ ﻫﻲ ﺃﻳﻀﹰﺎ ﻣﺎﺩﺓ ﺇﱃ ﺍﻵﻻﻡ ﻭﻟﻴﺲ ﻓﻘﻂ ﳍﺬﻩ ﺃﻥ‬
‫ﺍﻟﺮﺍﺣﺔ‪.‬‬
‫ﲢﺮﻙ ﺍﻵﻻﻡ ﺑﻞ ﻭﺗﻌﻄﻞ ﺍﻟﻌﻘﻞ ﻣﻦ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻓﻴﻬﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻘﻞ‬
‫ﻳﻌﺮﻑ ﻛﻴﻒ ﳚﲏ ﻭﻳﺄﺧﺬ ﻣﻨﻬﺎ ﺍﻟﺰﻫﺮ ﺍﻟﱵ ﻓﻴﻬﺎ ﻭﻛﻲ ﺃﺑﲔ ﻗـﻮﱄ‬ ‫ﻓﺠﻮﺍﺑﻨﺎ ﻋﻠﻰ ﻫﺬﺍ ﺑﺎﺧﺘﺼﺎﺭ ﻫﻮ ﺃﻧﻪ ﻳﻠﻴﻖ ﺑﺎﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻬﺮﺏ‬
‫ﺃﻛﺜﺮ ﺃﻗﻮﻝ ﻫﻮﺫﺍ ﻧﻈﺮ ﻭﺭﺍﺋﺤﺔ ﺍﳌﺂﻛﻞ ﲢﺮﻙ ﺃﱂ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻭﻧﻈـﺮ‬ ‫ﺑﺎﻟﻜﻠﻴﺔ ﻣﻦ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﲢﺮﻛﻬﺎ ﺍﻵﻻﻡ ﺍﻟﺮﺩﻳﺌﺔ ﻓﻴـﻪ‪ ،‬ﻟـﻴﺲ‬
‫ﺍﻟﻨﺴﺎﺀ ﺍﻟﺪﺍﺋﻢ ﻭﻣﻔﺎﻭﺿﺘﻬﻦ ﻳﺜﲑ ﺃﱂ ﺍﻟﺰﻧﺎ ﻭﻧﻈﺮ ﺍﻟﺬﻫﺐ ﻭﺍﻟﻔـﻀﺔ‬ ‫ﻓﻘﻂ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﺑﻞ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﲢﺮﻙ ﺍﻵﻻﻡ ﻭﻻ ﻳﻨﺒﻐﻲ‬
‫ﺗﺮﰊ ﺃﱂ ﳏﺒﺔ ﺍﻟﻔﻀﺔ‪ .‬ﺃﻣﺎ ﻋﻨﺪ ﺍﻟﻌﻘﻞ ﻫﻨﺎﻙ ﻃﺮﻕ ﺃﺧـﺮﻯ ﻭﻧﻈـﻢ‬ ‫ﻟﻪ ﺃﻥ ﻳﻨﻈﺮ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻫﻲ ﻣﺎﺩﺓ ﺍﻵﻻﻡ ﻣﺜﻞ ﺷﺮﻩ ﺍﻟﺒﻄﻦ ﻭﳏﺒـﺔ‬
‫ﺧﺎﺻﺔ ‪‬ﺎ ﻧﻜﻤﻞ ﻫﺬﻩ ﻛﻠﻬﺎ ﺇﻥ ﻛﺎﻥ ﺍﻟﻌﻘﻞ ﻗﺪ ﺃﺧﺬ ﻏﻠﺒﺔ ﻋﻠـﻰ‬ ‫ﺍﻟﻔﻀﺔ ﺃﻭ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﺑﻞ ﺑﺎﻷﻛﺜﺮ ﳚﺐ ﻋﻠﻴﻪ ﺃﻥ ﻳﻬﺮﺏ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‬
‫}‪{١١٩‬‬ ‫}‪{١١٨‬‬
‫ﺍﻟﺮﺟﻞ ﻭﻛﻴﻒ ﻣﻦ ﺭﺗﺒﺘﲔ ﻃﺒﻴﻌﺔ ﻧﺎﻃﻘﺔ ﺗﻜﻤـﻞ ﺧﻠﻴﻘـﺔ ﻧﺎﻃﻘـﺔ‬
‫ﺑﺎﳉﺴﺪ ﻭﻣﺘﺤﺮﻛﺔ ﺑﺎﳉﺴﺪ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻋﻠﻰ ﺗﻐﲑ ﺍﳌﻮﺍﻛﻴـﻞ ﻭﻋﻠـﻰ‬
‫ﺍﻟﺬﻫﺐ ﻭﺯﻳﻨﺎﺗﻪ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻀﻤﺮ ﺍﳊﻖ ﺍﻟﺬﻱ ﻓﻴﻬﺎ ﻭﻣـﻦ ﻛـﻞ‬
‫ﺷﻲﺀ ﺑﺄﺧﺬ ﺗﺼﻮﺭ ﺗﺎﻭﺭﻳﺘﻪ ﺍﻟﱵ ﻓﻴﻪ ﻷﻧﻪ ﻣﺜﻠﻤﺎ ﻳﻨﻈﺮ ﺍﳉﺴﺪ ﻭﳛﺲ‬
‫ﻭﻳﺬﻭﻕ ﺍﳉﺴﺪﺍﻧﻴﺎﺕ ﻛﺬﻟﻚ ﺍﻟﻌﻘﻞ ﻳﻨﻈﺮ ﻭﳛﺲ ﻭﻳﺬﻭﻕ ﺍﳌﻌﺮﻓـﺔ‬
‫ﺍﻟﱵ ﻓﻴﻬﺎ ﻋﻨﺪﻣﺎ ﻳﺒﻠﻎ ﺑﺘﺮﺑﻴﺘﻪ ﺇﱃ ﺍﳌﱰﻟﺔ ﺍﻟﱵ ﺗﺼﻞ ﺍﻟﻐﺬﺍﺀ ﺍﻟﻜﺎﻣـﻞ‬
‫ﻭﺇﻥ ﻛﺎﻥ ﺣﻴﹰﺎ ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﺒﺎﻟﺮﻭﺣﺎﻧﻴﺔ ﻳﺘﺤﺮﻙ ﻋﻠﻰ ﻛـﻞ ﺷـﻲﺀ‬
‫ﺑﻨﻔﺲ ﺍﻟﺸﺒﻪ‪.‬‬
‫ﺇﻥ ﺍﳉﺴﺪ ﻻ ﳛﺲ ﺑﺘﺼﻮﺭ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﰲ ﺍﻷﻣﻮﺭ ﺑﻞ ﳛـﺲ‬
‫ﺑﻄﻌﻤﻬﻢ ﺍﳉﺴﺪﺍﱐ ﻓﻘﻂ ﻭﻫﻜﺬﺍ ﺍﻟﻌﻘـﻞ ﺍﻟﺮﻭﺣـﺎﱐ ﻻ ﳛـﺲ‬
‫ﲜﺴﺪﺍﻧﻴﺘﻬﺎ ﺑﻞ ﺑﺎﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻓﻴﻬﺎ ﻓﻘﻂ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﺗﻘﻮﻝ ﱄ ﻣـﱴ‬
‫ﻳﺼﻞ ﺍﻟﻌﻘﻞ ﺇﱃ ﻫﺬﻩ ﺍﳌﱰﻟﺔ ﺃﻗﻮﻝ ﻟﻚ ﻳﺒﻠﻎ ﺇﻟﻴﻬﺎ ﲝﻔﻆ ﺍﻟﻮﺻـﺎﻳﺎ‬
‫ﻭﻟﻠﻮﺻﺎﻳﺎ ﻃﻘﻮﺱ ﻭﺗﺮﺗﻴﺒﺎﺕ ﻭﻣﻮﺍﺿﻊ ﻣﻔﺮﻭﺯﺓ ﻟﻌﻤﻠﻬﺎ ﻓﺈﻥ ﻛـﺎﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﻗﺮﻳﺐ ﻟﺴﻜﲎ ﺍﻟﻨﺎﺱ ﻭﻳﺄﰐ ﺇﻟﻴﻪ ﻏﺮﺑﺎﺀ ﺃﻭ ﳏﺘـﺎﺟﲔ ﻓـﻼ‬
‫ﻳﻬﺮﺏ ﻣﻦ ﹸﻟﻘﻴﺎﻫﻢ ﻭﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻈﻦ ﺃﻥ ﻫﺬﺍ ﺍﳍـﺮﺏ ﺟﻴـﺪﹰﺍ ﺃﻭ‬
‫ﻳﻌﻄﻴﻪ ﺳﻜﻮﻧﹰﺎ ﺑﻞ ﻋﻨﺪﻣﺎ ﻳﻨﻈﺮﻫﻢ ﳛﺮﻙ ﰲ ﺫﺍﺗـﻪ ﺣـﺐ ﻭﳏﺒـﺔ‬
‫ﺍﻟﻐﺮﺑﺎﺀ‪ .‬ﺇﺫ ﺃﻭ ﹰﻻ ﻳﻘﺪﻡ ﳍﻢ ﺍﻟﺴﺠﻮﺩ ﺍﻟﺬﻱ ﻻ ﻳﻠﻴﻖ ﺇﻻ ﺑﺎﳌﺴﻴﺢ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﳐﻔﻲ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻨﻈﻮﺭ ﻭﺑﻌﺪ ﻫﺬﺍ ﻳﻜﻤﻞ ﲝـﺮﺍﺭﺓ ﲨﻴـﻊ‬
‫ﺣﻘﻮﻕ ﺍﳊﺐ ﻭﺗﺮﺗﻴﺐ ﻗﺒﻮﻝ ﺍﻟﺬﻱ ﻗﺪ ﺃﺗﻰ ﻭﲢﺮﻙ ﰲ ﺫﺍﺗﻪ ﺍﺷﺘﻴﺎﻕ‬
‫ﺍﻟﺮﻭﺡ ﲜﻤﻴﻊ ﺃﻓﻌﺎﻝ ﺍﶈﺒﺔ ﻓﺈﻥ ﺣﺪﺙ ﻋﻨﺪﻩ ﻛﺮﻫﹰﺎ ﺟﺴﺪﺍﻧﻴﹰﺎ ﻟﻠﺬﻱ‬
‫}‪{١٢١‬‬
‫ﺍﻵﻻﻡ ﻷﻧﻪ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺄﺧﺬ ﺗﺎﻭﺭﻳﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺇﻻ ﺇﻥ ﻏﻠﺐ ﺍﻵﻻﻡ‬
‫ﺍﳌﺘﻮﺳﻄﺔ ﺑﲔ ﺍﳍﻴﻮﱄ ﻭﺍﻟﺮﻭﺣﻲ ﻷﻧﻪ ﺇﻥ ﺩﻧﺎ ﻹﺣﺪﺍﳘﺎ ﻫﺬﺍ ﺍﻟﻌﻘـﻞ‬
‫ﻏﺎﻟﺐ ﺍﻵﻻﻡ ﻓﺈﻧﻪ ﻟﻴﺲ ﺑﺎﻷﱂ ﻳﺪﻧﻮ ﺑﻞ ﻳﻨﻈﺮ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻷﻥ ﻫﻨـﺎﻙ‬
‫ﺗﺎﻭﺭﻳﺎ ﺭﻭﺣﺎﻧﻴﺔ ﲜﻤﻴﻊ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺇﻥ ﻛﺎﻥ ﺑﺎﻟﺼﻐﺎﺭ ﻭﺇﻥ ﻛﺎﻥ‬
‫ﺑﺎﻟﻜﺒﺎﺭ ﻭﻟﺴﺖ ﺃﻇﻦ ﺃﻥ ﺣﻜﻤﺘﻚ ﺗﻘﺎﻭﻣﻨﺎ ﰲ ﻫﺬﺍ ﻷﻥ ﺍﷲ ﻗﺪ ﺧﻠﻖ‬
‫ﻛﻞ ﺷﻲﺀ ﲝﻜﻤﺔ ﺭﻭﺣﺎﻧﻴﺔ ﻭﻫﻲ ﺍﳊﻜﻤﺔ ﺍﻟﱵ ‪‬ﺎ ﺍﺗﻘﻨﺖ ﺍﳋﻠﻴﻘـﺔ‬
‫ﻭﺍﻣﺘﺰﺟﺖ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺇﳕﺎ ﺻﺎﺭﺕ ﻫﺬﻩ ﻣﻦ ﺃﺟﻞ ﺗﺪﺭﻳﺞ ﺍﻟﻌﻘﻞ ﻷﻧﻪ‬
‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺼﺎﺩﻑ ﺍﳊﻜﻤﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻋﺎﺭﻳﹰﺎ ﺇﻥ ﱂ ﻳﻜﻦ ﻟـﻪ‬
‫ﻣﺎﺩﺓ ﳏﺴﻮﺳﺔ ﻣﺜﻠﻤﺎ ﺗﺴﲑ ﺍﻷﺷﻴﺎﺀ ﻣﻊ ﺍﻷﻃﻔﺎﻝ‪ .‬ﺇﺫ ﺃ‪‬ـﻢ ﺑـﺪﻭﻥ‬
‫ﻭﺳﺎﻃﺔ ﺍﻷﺣﺮﻑ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﻳﺼﻠﻮﺍ ﺇﱃ ﺣﻜﻤﺔ ﺍﻟﻜﺘﺐ ﻷﻥ‬
‫ﺣﻜﻤﺔ ﺍﻟﻜﺘﺎﺏ ﳑﺰﻭﺟﺔ ﺑﺄﺣﺮﻓﻪ ﻭ‪‬ﺬﺍ ﻳﺄﰐ ﺇﱃ ﺣﺎﺳﻴﺔ ﺍﳊـﻮﺍﺱ‬
‫ﺃﻋﲏ ‪‬ﺎ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺼﻮﺕ ﻷﻧﻪ ﻋﻨﺪﻣﺎ ﻳﺘﻌﻠﻢ ﺍﻟﺼﱯ ﻭﻳﺘﺮﰉ‬
‫ﺑﻘﺮﺍﺀﺓ ﺍﻷﺣﺮﻑ ﻓﺈﻧﻪ ﻟﻴﺲ ﻳﺘﻌﻠﻢ ﺷﻜﻞ ﺍﻷﺣﺮﻑ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻓﻘﻂ ﺑﻞ‬
‫ﻳﺄﺧﺬ ﺃﻳﻀﹰﺎ ﺗﺼﻮﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ‪‬ﺎ ﻣﺜﻠﻤﺎ ﳛﺪﺙ ﻟﻚ ﺃﻭﻗﺎﺕ ﻛﺜﲑﺓ‬
‫ﻷﻧﻚ ﻋﻨﺪﻣﺎ ﲤﺴﻚ ﺍﻟﻜﺘﺎﺏ ﻭﺗﺘﻔﺮﺱ ﰲ ﺃﺣﺮﻓﻪ ﻓﺈﻧﻚ ‪‬ﺬﻩ ﺍﻟﻨﻈﺮﺓ‬
‫ﺍﻟﱵ ﻟﻸﺣﺮﻑ ﺗﺼﻞ ﺇﱃ ﺭﻭﺣﺎﻧﻴﺔ ﺍﻟﻜﻼﻡ ﻭﻛﺬﻟﻚ ﻋﻨـﺪﻣﺎ ﻳﻨﻈـﺮ‬
‫ﻋﻘﻠﻨﺎ ﰲ ﺟﺴﻤﺎﻧﻴﺔ ﺍﻷﺣﺮﻑ ﻭﺍﻟﻘﺮﺍﺀﺓ ﻓﻴﺠﲏ ﻣﻌﺮﻓﺘﻬﺎ‪ .‬ﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ‬
‫ﻟﻪ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺍﻷﻣﻮﺭ ﺍﳌﻔﻌﻮﻟﺔ ﺍﻟﱵ ﲢﺮﻙ ﺍﻵﻻﻡ ﰲ ﻧﻈﺮﻩ ﺇﱃ ﻛﻞ‬
‫ﺷﻲﺀ‪ .‬ﺃﻋﲏ ﺇﺫﺍ ﻧﻈﺮ ﺇﱃ ﺇﻣﺮﺃﺓ ﻓﻴﻌﺮﻑ ﻣﺎ ﻫﻮ ﺗﺮﺗﻴﺒﻬﺎ ﻭﻣﺎﺫﺍ ﻳـﺪﻝ‬
‫‪‬ﺎﺀ ﺣﺴﻨﻬﺎ ﻭﻣﺎ ﻫﻮ ﺯﻯ ﺗﺮﻛﻴﺐ ﺃﻋﻀﺎﺋﻬﺎ ﻭﻣﺎ ﻫﻲ ﺷﺮﻛﺘﻬﺎ ﻣـﻊ‬
‫}‪{١٢٠‬‬
‫ﻧﻈﺮ ﺻﻮﺭﺓ ﺍﷲ ﻳﺼﲑ ﻧﺎﻇﺮﹰﺍ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻓﺄﻳﻦ ﻫﻮ ﺳﻜﻮﻥ ﻫـﺬﺍ‬
‫ﺍﻟﺬﻱ ﻗﺪ ﺟﻌﻞ ﻋﻘﻠﻪ ﻣﻌﱪﹰﺍ ﻟﻜﻞ ﺍﻟﺸﺮﻭﺭ ﻭﻗﺪ ﲨﻊ ﻓﻴﻪ ﺗـﺬﻛﺎﺭﺍﺕ‬
‫ﺗﺘﺤﺮﻙ ﻣﺜﻞ ﺍﻟﺪﻭﺩ ﰲ ﺍﳊﻤﺄﺓ‪ .‬ﻓﺈﻧﺎ ﳒـﺪ ﺃﻳـﻀﹰﺎ ﺃﻥ ﺍﻟﻔﻼﺳـﻔﺔ‬
‫ﺍﳋﺎﺭﺟﲔ ﻛﺎﻧﻮﺍ ﻳﻔﻀﻠﻮﻥ ﺍﳌﻮﺍﺿﻊ ﺍﳍﺎﺩﺋﺔ ﻭﻗﺪ ﺫﻛﺮ ﻋﻦ ﺑﻌـﻀﻬﻢ‬
‫ﻣﺜﻞ ﺃﻓﻼﻃﻮﻥ ﺃﻧﻪ ﻣﻀﻰ ﻭﺳﻜﻦ ﰲ ﻣﻮﺿﻊ ﻓﺎﺳﺪ ﺍﳍـﻮﺍﺀ ﻭﺟﺒـﻞ‬
‫ﻣﻘﻔﺮ ﻟﻜﻲ ﻳﻀﻌﻒ ﺟﺴﺪﻩ ﺑﺮﺩﺍﺀﺓ ﺍﳍﻮﺍﺀ ﻭﱂ ﻳﻌﺮﻑ ﺍﻟﻔﻴﻠﺴﻮﻑ ﺃﻥ‬
‫ﻣﺰﺍﺝ ﺍﳍﻮﺍﺀ ﺍﻟﻔﺎﺳﺪ ﻗﺪ ﺃﺿﻌﻒ ﺟﺴﺪﻩ ﻭﺿﻌﻒ ﺍﳉـﺴﺪ ﻋﻄـﻞ‬
‫ﺷﻬﻮﺍﺗﻪ ﺃﻣﺎ ﺍﻟﻌﻘﻞ ﻓﻘﺪ ﺛﺒﺖ ﺑﻼ ﻓﺎﺋﺪﺓ ﺃﻋﲏ ﻣﺎ ﺃﺣﺲ ﺑﻨﻔـﻊ ﻣـﻦ‬
‫ﺳﻘﻢ ﺁﻻﻣﻪ ﻷﻧﻪ ﻟﻴﺲ ﺍﻟﻌﻘﻞ ﺑﺼﱪﻩ ﻗﺪ ﺃﻣﺮﺽ ﺍﻵﻻﻡ ﺑـﻞ ﻓـﺴﺎﺩ‬
‫ﺍﳍﻮﺍﺀ ﻭﺿﻌﻒ ﺍﳉﺴﺪ ﻣﺜﻞ ﺍﻟﺴﻘﻤﺎﺀ ﺑﺎﻷﻣﺮﺍﺽ ﻭﺍﳌﻠﻘـﻮﻥ ﻋﻠـﻰ‬
‫ﺍﻷﺳﺮ‪‬ﺓ ﻭﺁﻻﻣﻬﻢ ﻻ ﺗﺰﺍﻝ ﻏﲑ ﻣﻄﻔﺄﺓ ﻓﻤﺎ ﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﱵ ﺗﻜﻮﻥ ﻟﻌﻘﻞ‬
‫‪‬ﺬﺍ ﺍﻟﻮﺿﻊ ﻷﻧﻪ ﻃﺒﻴﻌﻲ ﻣﻊ ﺿﻌﻒ ﺍﳉﺴﺪ ﻳﻀﻌﻒ ﻫﻮ ﺃﻳﻀﹰﺎ ﻭﻳﻜﻞ‬
‫ﻭﻳﻨﻌﺲ ﻭﻳﺒﻄﻞ ﻋﻦ ﲨﻴﻊ ﺃﻓﻌﺎﻝ ﺍﻟﻄﺒﻴﻌﺔ‪ .‬ﻓﻠﻬﺬﺍ ﻻ ﻳﻨﺒﻐﻲ ﻟﻨـﺎ ﺃﻥ‬
‫ﳓﺐ ﺍﻟﺴﻜﻮﻥ ﺍﻟﺴﺎﺫﺝ ﺑﻞ ﻧﻄﻠﺐ ﺃﻭ ﹰﻻ ﺳﺒﺐ ﻣﻨﻔﻌﺘﻪ ﻭﻻ ﻧﻄﻠـﺐ‬
‫ﺳﻜﻮﻧﹰﺎ ﻣﻦ ﻣﻔﺎﻭﺿﺔ ﺍﻟﻨﺎﺱ ﺑﻞ ﺳﻜﻮﻥ ﻣﻦ ﺍﻵﻻﻡ ﻓﺈﻥ ﻛﻨﺎ ﳒـﺮﺏ‬
‫ﺃﻥ ﺍﻟﻮﺣﺪﺓ ﺗﻨﻔﻌﻨﺎ ﰲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﻓﻌﻨﺪﻣﺎ ﻳﺄﰐ ﺇﻟﻴﻨـﺎ ﻏﺮﺑـﺎﺀ‬
‫ﻓﻠﻨﻘﺒﻠﻬﻢ ﺑﻜﻞ ﺣﺐ ﻭﺑﻜﻞ ﺣﺮﺍﺭﺓ ﺍﻟﺮﻭﺡ ﻭﻻ ﻧﺴﺮﻉ ﻟﻠﻤﻔﺎﻭﺿـﺔ‬
‫ﻭﺍﳊﺪﻳﺚ ﻻ ﺑﺎﻟﻔﻌﻞ ﻭﻻ ﺑﺸﻬﻮﺓ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﺄﺗﻮﻥ ﺇﻟﻴﻨﺎ ﻻ ﻧﻄـﺮﺩﻫﻢ‬
‫ﺑﻞ ﺇﻥ ﺃﺣﺴﺴﻨﺎ ﺃﻥ ﻟﻘﻴﺎﻫﻢ ﻗﺪ ﺻﺎﺭ ﻟﻨﺎ ﻣﺎﺩﺓ ﺁﻻﻡ ﺃﻭ ﺃﱂ ﳎـﺪ ﺃﻭ‬
‫ﻃﺎﺵ ﺫﻫﻨﻨﺎ ﻓﻠﻨﻬﺮﺏ ﻭﻟﻜﻦ ﻟﻴﺲ ﻣﻊ ﻛﻞ ﺃﺣﺪ ﺑﻞ ﻣﻊ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ‬
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‫ﻗﺪ ﺟﺎﺀ ﻓﻠﻴﺒﻄﻠﻪ ﻭﻻ ﻳﻜﻦ ﻗﺒﻮﻟﻪ ﻟﻪ ﻣﻦ ﺃﺟﻞ ﺷﻲﺀ ﻣﺎ ﺑﻞ ﳛﺮﻛـﻪ‬
‫ﺍﳊﺐ ﺍﻹﳍﻲ ﲜﻤﻴﻊ ﺃﺟﺰﺍﺀ ﻧﻔﺴﻪ ﻭﻳﻜﻮﻥ ﳑﻠﻮﺀ ﺑﺎﶈﺒﺔ ﻟﻠﺬﻱ ﻗـﺪ‬
‫ﺟﺎﺀ ﻭﻳﻨﻈﺮ ﻓﻴﻪ ﺻﻮﺭﺓ ﺍﷲ ﻣﻦ ﺃﺟـﻞ ﺍﷲ ﻭﻻ ﻳﻈـﻦ ﺃﻥ ﻛﻼﻣـﻪ‬
‫ﻭﻣﻔﺎﻭﺿﺘﻪ ﻣﻌﻪ ﳚﻌﻠﻪ ﳜﺴﺮ ﺳﻜﻮﻥ ﻧﻔﺴﻪ‪ .‬ﻷﻧـﻚ ﺇﻥ ﺳـﺒﻘﺖ‬
‫ﻭﻧﻈﺮﺕ ﻓﻴﻪ ﺻﻮﺭﺓ ﺍﷲ ﺍﻟﻄﺎﻫﺮﺓ ﻓﻜﻴﻒ ﲢﺴﺐ ﺍﳌﻔﺎﻭﺿـﺔ ﻣﻌـﻪ‬
‫ﺧﺴﺎﺭﺓ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻳﻬﺮﺏ ﻣﻦ ﻣﻔﺎﻭﺿﺔ ﺍﻟﻨﺎﺱ ﻭﺑﺴﺒﺐ ﻫﺬﺍ ﻳﻘﺼﺮ‬
‫ﰲ ﻧﻴﺎﺡ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻗﺒﻮﳍﻢ ﻓﺈﱐ ﺣﺴﺐ ﻇﲏ ﺃﺭﻯ ﺃﻥ ﻫﺬﺍ ﻟﻴﺲ ﻧﻴﺎﺡ‬
‫ﻭﺳﻜﻮﻥ ﺑﻞ ﺭﺍﺣﺔ ﺟﺴﺪﺍﻧﻴﺔ ﻭﻳﻨﺤﺮﻑ ﻋﻦ ﺷﻲﺀ ﻟـﺸﻲﺀ ﻓﻬـﺬﻩ‬
‫ﺣﺮﻛﺔ ﻟﻄﻴﻔﺔ ﻣﻦ ﺧﺪﺍﻉ ﺍﻟﻌﺪﻭ ﺍﻟﺬﻱ ﺑﺸﻜﻞ ﺍﻟﻜﻮﻥ ﳜﻴﺐ ﺍﻹﻧﺴﺎﻥ‬
‫ﻣﻦ ﳏﺒﺔ ﺍﻟﻐﺮﺑﺎﺀ ﺇﺫ ﺃﻧﻪ ﻣﻦ ﺧﺎﺭﺝ ﻳﺪﻋﻰ ﺍﻟﺴﻜﻮﻥ ﺃﻣﺎ ﻣﻦ ﺍﻟﺪﺍﺧﻞ‬
‫ﻓﻬﻮ ﳑﻠﻮﺀ ﺍﺿﻄﺮﺍﺑﹰﺎ ﻭﺳﺠﺴﹰﺎ ﻭﻳﻌﺮﺽ ﻟﻪ ﺃﻥ ﻳﻨﺸﺄ ﻓﻴﻪ ﺑﻐﻀﹰﺎ ﻟﻠﻨﺎﺱ‬
‫ﻭﻛﺮﺍﻫﻴﺔ ﺑﺴﺒﺐ ﻫﺮﻭﺑﻪ‪ .‬ﻫﺬﻩ ﺍﻟﱵ ﺗﻜﻮﻥ ﻛﺒﺎﺏ ﻣﻨﻪ ﻳﺪﺧﻞ ﺇﻟﻴـﻪ‬
‫ﺳﺠﺲ ﻛﻼﻡ ﺍﻵﻻﻡ ﻭﳚﻌﻞ ﺍﻟﻌﻘﻞ ﻓﺎﺣﺼﹰﺎ ﻭﺩﻳﺎﻧﹰﺎ ﻷﻓﻌﺎﳍﻢ ﻭﻧﺎﻇﺮﹰﺍ‬
‫ﺃﻣﻮﺭﻫﻢ ﻓﻴﺒﻐﻀﻬﻢ ﻭﻳﺮﺫﳍﻢ ﻭﻳﺘﻔﺮﺱ ﻓﻴﻬﻢ ﻛﺄ‪‬ﻢ ﺟﻬﺎﻝ ﻭﺇﻥ ﻟﻴﺲ‬
‫ﰲ ﻣﻔﺎﻭﺿﺘﻬﻢ ﺷﻲﺀ ﻣﻦ ﺍﳌﻨﻔﻌﺔ ﻭﻳﻈﻦ ﰲ ﻧﻔﺴﻪ ﺃﻧﻪ ﺃﺭﻓـﻊ ﻣﻨـﻬﻢ‬
‫ﺑﺎﳌﻌﺮﻓﺔ ﻭﺃﻧﻪ ﻳﻔﺮ ﻣﻦ ﻟﻘﺎﺋﻬﻢ ﻛﻤﻦ ﻫﻮ ﻗـﺎﺋﻢ ﰲ ﻋﻠـﻮ ﺍﳌﻌﺮﻓـﺔ‬
‫ﻭﺍﻟﻔﻀﺎﺋﻞ ﻭﺃﻥ ﻟﻪ ﻣﻔﺎﻭﺿﺔ ﺃﺧﺮﻯ ﻟﻴﺴﺖ ﳍﻢ ﻭﳍﺬﺍ ﻳﻬﺮﺏ ﻭ‪‬ـﺬﺍ‬
‫ﺍﻟﺸﻲﺀ ﳝﺘﻠﺊ ﻣﻦ ﺍﻟﺴﺠﺲ ﻭﻳﻨﻘﺾ ﺳﻜﻮﻧﻪ ﻭﻋﻨﺪﻣﺎ ﻳﺮﻯ ﺃﻧـﻪ ﻻ‬
‫ﻳﻨﻈﺮ ﻭﺟﻮﻩ ﺍﻟﻨﺎﺱ ﻳﺒﻘﻰ ﻧﺎﻇﺮﹰﺍ ﻵﻻﻣﻬﻢ ﻓﻴﺪﻳﻦ ﺑﻌﻀﹰﺎ ﻭﻳﺮﺫﻝ ﺑﻌﻀﹰﺎ‬
‫ﻭﻳﻠﻮﻡ ﺑﻌﻀﹰﺎ ﻭﻳﺒﻜﺖ ﺑﻌﻀﹰﺎ ﻭﻳﻐﲑ ﻣﻦ ﺑﻌﺾ‪ .‬ﻭﻋﻨﺪﻣﺎ ﻳﻬﺮﺏ ﻣـﻦ‬
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‫ﺍﺟﺘﻤﻌﺖ ﺑﺎﺳﻢ ﺍﳌﺴﻴﺢ ﻓﺈﻧﻪ ﻳﺴﻜﻦ ﻓﻴﻬﺎ ﺣﺴﻨﹰﺎ ﻭﻳﺮﰊ ﻛﻞ ﻭﺍﺣﺪﺓ‬ ‫ﳚﻠﺒﻮﻥ ﺇﻟﻴﻨﺎ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﺑﺎﳌﻔﻮﺿﺔ ﻣﻌﻬﻢ ﻓﺈﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻠﻌﻘﻞ ﺃﻥ ﻳﻨﻈﺮ‬
‫ﻣﻨﻬﺎ ﺑﻘﻮﺓ ﻃﺒﻴﻌﺘﻬﺎ ﻓﺎﻫﺮﺏ ﺍﻵﻥ ﻣﻦ ﻛﻞ ﺃﻣﺮ ﻳﺮﰊ ﺍﻵﻻﻡ‪.‬‬ ‫ﺑﻠﻄﻒ ﻓﺈﻥ ﺃﺣﺲ ﺃﻧﻪ ﻗﺪ ﲢﺮﻙ ﻓﻴﻪ ﺷـﻬﻮﺓ ﻣﻔﺎﻭﺿـﺔ ﺍﻟﻜﺒـﺎﺭ‬
‫ﻋﻨﺪﻣﺎ ﲢﺲ ﺑﺬﻫﻨﻚ ﺇﻧﻚ ﻃﻔﻞ ﻗﺒﺎﻟﺔ ﻫﺬﻩ ﺍﻵﻻﻡ ﺍﻫﺮﺏ ﻣـﻦ‬ ‫ﻭﺍﻷﻏﻨﻴﺎﺀ ﻭﺍﳌﻌﺮﻭﻓﲔ ﻓﻠﻴﻬﺮﺏ ﻣﻦ ﻣﻔﺎﻭﺿﺘﻬﻢ ﻷﻥ ﺍﻟﻌﻘﻞ ﻧﻔﺴﻪ ﻗﺪ‬
‫ﺍﳌﻮﺿﻊ ﻭﻣﻦ ﺍﻟﻌﺸﺮﺓ ﻭﺍﳌﻔﺎﻭﺿﺔ ﻭﻣﻦ ﺍﳌﺂﻛﻞ ﻭﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺷﻲﺀ‬ ‫ﺍﺷﺘﻬﺎﻫﺎ ﻓﻠﻨﻄﻠﺐ ﻣﻔﺎﻭﺿﺔ ﺍﳌﺴﺎﻛﲔ ﻭﺍﻟﻐﺮﺑﺎﺀ ﻟﻴﺲ ﻷﺟﻞ ﺃﻥ ﻧﻄﻴﻞ‬
‫ﻣﻦ ﺣﺮﻛﺔ ﻭﺍﺿﻄﺮﺍﺏ ﺍﻷﻓﻜﺎﺭ ﻭﻻ ﺗﻘﻞ ﺇﻧﻚ ﺇﺫﺍ ﻫﺮﺑﺖ ﺗﻜﻮﻥ ﻗﺪ‬ ‫ﺍﻟﻜﻼﻡ ﻣﻌﻬﻢ ﻭﻟﻜﻦ ﻟﻴﻜﻦ ﻏﺮﺿﻨﺎ ﺗﻜﻤﻴﻞ ﺣﻔﻆ ﺍﻟﻮﺻﻴﺔ ﻭﺍﶈﺒـﺔ‬
‫ﺍ‪‬ﺰﻣﺖ ﻣﻦ ﺍﳉﻬﺎﺩ ﻓﻠﻴﺲ ﻣﻌﲎ ﻗﻮﱄ ﺃﻥ ‪‬ﺮﺏ ﻣﻦ ﺍﳉﻬﺎﺩ ﺑﻞ ﻣﻦ‬ ‫ﻭﳍﺬﺍ ﻗﻠﺖ ﻟﻚ ﻻ ‪‬ﺮﺏ ﻣﻦ ﺍﳊﺪﻳﺚ ﻣﻊ ﻛﻞ ﺃﺣﺪ ﻭﻻ ﺗـﺸﺘﻬﻲ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺴﺎﻋﺪ ﺃﻋﺪﺍﺀﻙ ﻭﺗﻌﻄﻴﻬﻢ ﻗﻮﺓ ﻛﻤﺎ ﺃﻥ ﺍﻟـﺴﺒﻊ ﺇﺫﺍ‬ ‫ﺍﳊﺪﻳﺚ ﻣﻊ ﻛﻞ ﺃﺣﺪ ﺑﻞ ﺇﺫﺍ ﻭﺟﺪﺕ ﺍﻻﺛﻨﲔ ﻓﺎﺧﺘﺮ ﻟﻚ ﺍﻟﱵ ﺗﻨﻔﻊ‬
‫ﺿﻌﻒ ﻣﻦ ﻗﻠﺔ ﺍﻟﻐﺬﺍﺀ ﻓﺈﻧﻪ ﻳﻐﻠﺐ‪ ،‬ﻛﺬﻟﻚ ﺗـﻀﻌﻒ ﺍﻵﻻﻡ ﺑﻘﻠـﺔ‬ ‫ﺫﻫﻨﻚ ﻭﻻ ﺗﻘﻞ ﱄ ﺃﻥ ﻓﻼﻧﹰﺎ ﻳﺘﻜﻠﻢ ﲝﻜﻤـﺔ ﻭﻳﻔـﺴﺮ ﺍﻟﻜﺘـﺐ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﻐﺬﻳﻬﺎ ﻭﺗﻨﺸﺌﻬﺎ‪.‬‬ ‫ﻭﻳﻔﺤﺺ ﻣﻌﲎ ﺍﻷﻣﻮﺭ ﺭﻭﺣﺎﻧﻴﹰﺎ‪ .‬ﻓﺄﻱ ﺣﺎﺟﺔ ﻟﻨﺎ ﺑﻜﻼﻡ ﺍﳊﻜﻤﺔ ﺃﻭ‬
‫ﺑﺘﻔﺴﲑ ﻣﻌﺎﱐ ﺍﻷﻣﻮﺭ ﺭﻭﺣﺎﻧﻴﹰﺎ ﺃﻭ ﻗﺮﺍﺀﺓ ﻛﺘﺐ ﻛﺜﲑﺓ ﻭﻣﻌﺎﻥ ﳐﺘﻠﻔﺔ‬
‫ﻼ ﳛﻘﻖ ﻣﺎ ﻗﻠﻨﺎﻩ ﺑﻜﻼﻡ ﲰﻌﺘﻪ ﻋـﻦ ﺃﻧـﺎﺱ‬ ‫ﺇﱐ ﺃﺿﻊ ﻟﻚ ﺩﻟﻴ ﹰ‬
‫ﻻ ﺗﻮﺍﻓﻖ ﺍﻟﻮﺣﺪﺓ ﻷﻥ ﺍﳌﺘﻮﺣﺪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻓﻌﻠﻪ ﻣﻮﺍﻓﻘﹰﺎ ﻻﲰﻪ‬
‫ﻗﺪﻳﺴﲔ ﺗﻌﺮﻑ ﻓﻴﻪ ﻣﻦ ﺃﻱ ﺍﳌﻔﺎﻭﺿﺎﺕ ﻛﺎﻧﻮﺍ ﻳﻬﺮﺑﻮﻥ ﻭﺃﻱ ﺍﻷﻣﻮﺭ‬
‫ﻭﺃﻥ ﻳﻜﻮﻥ ﻭﺣﻴﺪﹰﺍ ﺑﻈﺎﻫﺮﻩ ﻭﺑﺎﻃﻨﻪ ﻭﻻ ﻳﻜﻮﻥ ﻓﻴﻪ ﺷﻲﺀ ﺁﺧﺮ ﺑـﻞ‬
‫ﻛﺎﻧﻮﺍ ﳛﺒﻮﻥ ﻓﺈ‪‬ﻢ ﻛﺎﻧﻮﺍ ﻳﻘﺒﻠﻮﻥ ﺍﻟﻐﺮﺑﺎﺀ ﲟﺤﺒﺔ ﻭﻓـﺮﺡ ﻭﻛـﺎﻧﻮﺍ‬
‫ﻫﻮ ﻭﺣﺪﻩ ﻭﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﺳﺎﻛﻦ ﺃﻋﲏ ﺍﳌﺴﻴﺢ ﺍﻟﺬﻱ ﻻ ﻳـﺸﺎﺀ ﺃﻥ‬
‫ﳜﺪﻣﻮ‪‬ﻢ ﺑﺈﻓﺮﺍﺯ ﻭﻛﺎﻧﻮﺍ ﻳﻬﺮﺑﻮﻥ ﻣﻦ ﻣﻔﺎﻭﺿﺔ ﺍﻟﻌﻈﻤﺎﺀ ﻓﻘﺪ ﻗﻴـﻞ‬
‫ﳛﻞ ﻓﻴﻪ ﺇﻻ ﻫﻮ ﻭﺣﺪﻩ ﻷﻥ ﺩﺍﻭﺩ ﺍﻟﻨﱯ ﻗﺎﻝ ﰲ ﺍﳌﺰﻣﻮﺭ ﺃﻧﻪ ﳚﻠـﺲ‬
‫ﻋﻦ ﺍﻷﺏ ﺑﻴﻤﻦ ﺇﻥ ﻭﺍﱄ ﺍﻟﺒﻼﺩ ﻃﻠﺐ ﺃﻥ ﻳﻨﻈﺮﻩ ﻭﻟﻜﻦ ﺍﻟﻘﺪﻳﺲ ﱂ‬
‫ﺍﻟﻮﺣﻴﺪ ﰲ ﺍﻟﺒﻴﺖ ﻭﺃﻳﻀﹰﺎ ﺣﻴﺜﻤﺎ ﺍﺟﻨﻤﻊ ﺍﺛﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ ﺑﺎﲰﻲ ﻓـﺈﱐ‬
‫ﻳﻜﻦ ﻳﺮﺩ ﺫﻟﻚ ﻓﻤﺴﻚ ﺍﺑﻦ ﺃﺧﺘﻪ ﻭﺣﺒﺴﻪ ﰲ ﺍﻟﺴﺠﻦ ﻣﺜﻞ ﻣﺴﺘﺤﻖ‬
‫ﺃﻛﻮﻥ ﰲ ﻭﺳﻄﻬﻢ ﺃﻋﲏ ﻧﻄﻘﻴﺔ ﺍﻟﻌﻘﻞ ﻭﺷﻬﻮﺗﻪ ﻭﻏﻀﺒﻴﺘﻪ ﻟﺘﻜـﻮﻥ‬
‫ﺍﻟﻘﺘﻞ ﻭﺃﻧﻪ ﻳﺮﻳﺪ ﻗﺘﻠﻪ ﻭﻗﺎﻝ ﺇﻥ ﱂ ﻳﺄﺕ ﺃﻧﺒﺎ ﺑﻴﻤﻦ ﻭﺃﻧﻈﺮﻩ ﻭﻳـﺴﺄﻟﲏ‬
‫ﻣﺘﺤﺮﻛﺔ ﻭﻓﺎﻋﻠﺔ ﺑﻄﺒﻴﻌﺘﻬﺎ ﺃﻣﺎ ﺍﻟﻨﻄﻘﻴﺔ ﻓﺘﻔﺤﺺ ﺍﳌﻌﺮﻓـﺔ ﺍﻟـﱵ ﰲ‬
‫ﻓﻠﻦ ﺃﻃﻠﻘﻪ ﻓﻌﻨﺪﻣﺎ ﱂ ﻳﺮﺽ ﺍﻟﻘﺪﻳﺲ ﺃﻥ ﳝﻀﻲ ﺇﻟﻴﻪ ﻗﺎﻝ ﺍﳊـﺎﻛﻢ‬
‫ﺍﻟﻄﺒﺎﺋﻊ ﻭﻫﺬﺍ ﻣﻦ ﺃﺟﻞ ﺍﷲ ﻭﺷـﻬﻮﺗﻪ ﺗـﺸﺘﺎﻕ ﻟﻠـﺸﺮﻛﺔ ﻣـﻊ‬
‫ﻓﻠﲑﺳﻞ ﺇﱃ ﻛﻼﻣﹰﺎ ﻭﺃﻧﺎ ﺃﻃﻠﻘﻪ‪ .‬ﻭﻛﺬﻟﻚ ﻃﻠﺐ ﺣﺎﻛﻢ ﺁﺧـﺮ ﺃﻥ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﻏﻀﺒﻴﺘﻪ ﲢﺎﺭﺏ ﻗﺒﺎﻟﺔ ﺍﻟـﺸﺮﻭﺭ ﻫـﺬﻩ ﺍﻟﺜﻼﺛـﺔ ﺇﺫﺍ‬
‫ﻳﻨﻈﺮﻩ ﻭﺃﺭﺳﻞ ﻗﺪﺍﻣﻪ ﻣﻦ ﻳﻌﻠﻤﻪ ﺑﺬﻟﻚ ﻓﻠﻤﺎ ﻋﻠﻢ ﺍﻟﻘﺪﻳﺲ ﲟﺠﻴﺌﻬﻢ‬

‫}‪{١٢٥‬‬ ‫}‪{١٢٤‬‬
 ‫ﻓﻨﻘﻮﻝ ﺃﻳﻀﹰﺎ ﰲ ﻫﺬﺍ ﺍﳌﻌﲎ ﺇﻥ ﻛﺎﻥ ﻋﻤﻠﻨﺎ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﲟﻘﺘﻀﻰ‬
‫ﺍﻟﺸﺮﻳﻌﺔ ﻷﺟﻞ ﺗﻄﻬﲑ ﺍﻟﻨﻔﺲ ﻭﻳﻜﻮﻥ ﺍﳉﺴﺪ ﻣﻨﻪ ﺍﻟﺒﻠﻮﻍ ﺇﱃ ﻧﻘﺎﻭﺓ‬
‫ﺍﻟﺬﻫﻦ ﻭﺁﺧﺮﻭﻥ ﻻ ﻳﻌﺮﻓﻮﻥ ﺍﻟﻘﺼﺪ ﻓﻴﺸﻜﻮﻥ ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﻟـﻮﻡ ﰲ‬
‫ﻫﺬﺍ ﺑﻞ ﻳﻜﻮﻥ ﺍﻟﻠﻮﻡ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﺸﻚ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﻫﺬﺍ‬
‫ﺍﻟﻌﻤﻞ ﱂ ﻳﻘﺼﺪ ﺍﻟﺘﺸﻜﻚ ﻭﻟﻜﻦ ﻳﻘﺼﺪ ﺗﻄﻬﲑ ﻋﻘﻠﻪ ﻭﺃﻣﺎ ﺍﻵﺧﺮﻭﻥ‬
‫ﻓﻸﺟﻞ ﻟﻮﻣﻬﻢ ﻳﺬﻧﺒﻮﺍ ﻷ‪‬ﻢ ﻏﲑ ﺃﻛﻔﺎﺀ ﲟﻌﺮﻓﺔ ﻗﺼﺪﻩ ﻷﺟﻞ ‪‬ﺎﻭ‪‬ﻢ‬
‫ﻭﺃ‪‬ﻢ ﻻ ﳛﺴﻮﻥ ﺍﻟﻘﺼﺪ ﺍﻟﺮﻭﺣﺎﱐ ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻗﺼﺪ ﻫـﺬﺍ‬
‫ﺍﻟﻌﻤﻞ ﻷﻧﻪ ﺭﻭﺣﺎﱐ ﻷﻥ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻗﺎﻝ ﻛﻠﻤﺔ ﺍﻟﺼﻠﻴﺐ ﻋﻨـﺪ‬
‫ﺍﳍﺎﻟﻜﲔ ﺟﻬﺎﻟﺔ ﻓﻠﺬﻟﻚ ﻫﻢ ﻳﻈﻨﻮﻥ ﺍﻟﻌﻤﻞ ﺟﻬﺎﻟﺔ ﻷ‪‬ﻢ ﻻ ﳛﺴﻮﻥ‬
‫ﺑﻘﻮﺓ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻓﻌﻠﻰ ﻗﻮﻟﻚ ﻫﺬﺍ ﻓﻠﻴﺴﻜﺖ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﻋـﻦ‬
‫ﺍﻟﻜﺮﺍﺯﺓ ﻭﻻ ﻳﺬﻛﺮ ﺃﺑﺪﹰﺍ ﺃﻣﺮ ﺍﻟﺼﻠﻴﺐ‪ .‬ﻷﻧﻪ ﺣـﱴ ﺍﻟﻴـﻮﻡ ﺫﻛـﺮ‬
‫ﺍﻟﺼﻠﻴﺐ ﻋﺜﺮﺓ ﻟﻠﻴﻬﻮﺩ ﻭﻏﲑ ﺍﳌﺆﻣﻨﲔ ﻓﻠﻴﺼﻤﺖ ﺇﺫﻥ ﻋـﻦ ﺫﻛـﺮ‬
‫ﺍﻟﺼﻠﻴﺐ ﻟﻜﻲ ﻻ ﻳﻌﺜﺮ ﻫﺆﻻﺀ ﻓﺈﻧﻨﺎ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺑﻮﻟﺲ ﺍﻟـﺸﺠﺎﻉ‬
‫ﳒﺪ ﺃﻧﻪ ﱂ ﻳﺴﻜﺖ ﻋﻦ ﺫﻛﺮ ﺍﻟﺼﻠﻴﺐ ﺑﻞ ﻛﺎﻥ ﻳـﺼﺮﺥ ﺩﺍﺋﻤـﹰﺎ‬
‫ﻭﻳﻘﻮﻝ ﻟﻴﺲ ﱄ ﺍﻓﺘﺨﺎﺭ ﺇﻻ ﺑﺼﻠﻴﺐ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻭﻛﺎﻥ ﻳﺘﻠﻮ‬
‫ﻛﻼﻡ ﺍﻟﺼﻠﻴﺐ ﻟﻜﻲ ﻳﻮﺿﺢ ﻗﻮﺓ ﺍﻟﺼﻠﻴﺐ ﻭﻋﻈﻤﺘﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻜـﻲ‬
‫ﻳﺸﻜﻚ‪ .‬ﺃﻣﺎ ﺃﻭﻟﺌﻚ ﻓﺒﺌﺲ ﻣﺎ ﻳﺸﻜﻮﻥ ﻭﻟﲑﺟﻊ ﺷﻜﻬﻢ ﻋﻠـﻴﻬﻢ‪.‬‬
‫ﻷﻧﻪ ﺣﱴ ﺍﻟﻴﻮﻡ ﲨﻴﻊ ﻣﻌﻠﻤﻲ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟـﺰﻭﺭ ﻳـﺸﻜﻮﻥ ﻋﻨـﺪﻣﺎ‬
‫ﻳﺴﻤﻌﻮﻧﻨﺎ ﻧﻨﺎﺩﻱ ﺑﺈﳝﺎﻧﻨﺎ ﻇﺎﻫﺮﹰﺍ ﻓﻬﻞ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧـﺴﻜﺖ ﻋـﻦ‬
‫ﺍﻻﻋﺘﺮﺍﻑ ﺑﺈﳝﺎﻧﻨﺎ ﻷﺟﻞ ﺷﻚ ﺃﻭﻟﺌﻚ‪.‬‬
‫}‪{١٢٧‬‬
‫ﺻﻌﺪ ﺇﱃ ﺍﻟﻨﺨﻠﺔ ﻣﺘﻈﺎﻫﺮﹰﺍ ﺃﻧﻪ ﻳﻘﻠﻤﻬﺎ ﻓﻠﻤﺎ ﺟﺎﺀ ﺍﻟﺮﺳﻮﻝ ﻣﻦ ﻋﻨـﺪ‬
‫ﺍﻟﻮﺍﱄ ﻓﺴﺄﻟﻪ ﻋﻦ ﻣﻜﺎﻥ ﺍﳌﺘﻮﺣﺪ ﺃﺟﺎﺏ ﺃﻥ ﻟﻴﺲ ﻫﻬﻨـﺎ ﺍﳌﺘﻮﺣـﺪ‬
‫ﺍﻟﺬﻱ ﺗﻄﻠﺒﻪ‪ .‬ﻭﺃﺭﺍﺩ ﺣﺎﻛﻢ ﺁﺧﺮ ﺃﻥ ﻳﻨﻈﺮﻩ ﻭﻗﺪ ﻋﻠﻢ ﺃﻧﻪ ﺇﺫﺍ ﻋﺮﻑ‬
‫ﲟﺠﻴﺌﻪ ﻳﻬﺮﺏ ﻓﺠﺎﺀ ﻣﺘﻨﻜﺮﹰﺍ ‪‬ﺪﻭﺀ ﺑﻐﲑ ﺃﻥ ﻳﻌﻠﻤﻪ ﲟﺠﻴﺌﻪ ﻓﻠﻤﺎ ﺭﺃﻯ‬
‫ﺍﻟﻘﺪﻳﺲ ﺃﻥ ﺍﻟﻮﺍﱄ ﻗﺪ ﻭﺻﻞ ﺃﺧﺬ ﺧﺒﺰﹰﺍ ﻭﺟﺒﻨﹰﺎ ﻭﺑﺪﺃ ﻳﺄﻛﻞ ﻋﻠـﻰ‬
‫ﺍﻟﺒﺎﺏ ﻓﻠﻤﺎ ﻧﻈﺮ ﺍﳊﺎﻛﻢ ﻭﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻌﻪ ﻣﺎ ﻋﻤـﻞ ﻭﱂ ﻳﻜـﻦ‬
‫ﻳﻌﺮﻑ ﻗﺼﺪﻩ ﺑﺬﻟﻚ ﺍﺯﺩﺭﻯ ﺑﻪ ﻭﺫﻫﺐ‪ .‬ﻭﺃﺷﻴﺎﺀ ﺃﺧﺮﻯ ﻣﻜﺘﻮﺑـﺔ‬
‫ﻋﻨﻬﻢ ﻣﻨﻬﺎ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻌﺮﻑ ﺗﺼﺮﻓﻬﻢ ﻭﻫﺬﺍ ﻳﻜﻔﻲ ﺍﻵﻥ‪.‬‬
‫ﺃﻣﺎ ﻗﻮﻟﻚ ﺃﻥ ﺍﻟﻨﻔﺲ ﲢﺐ ﺭﺍﺣﺘﻬﺎ ﺑﺎﳍﺮﺏ ﻣﻦ ﺍﻷﻣﻮﺭ ﻧﻘـﻮﻝ‬
‫ﺃﻥ ﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﻫﻲ ﻣﻦ ﺍﻟﻨﻴﺔ ﻭﻣﻦ ﺍﻟﻨﻔﺲ ﺑﻞ ﻫﺎﺃﻧﺬﺍ ﺃﻋﺮﻓﻚ‬
‫ﺃﻧﻪ ﲦﺔ ﻫﺮﺏ ﻳﻜﻮﻥ ﻣﻦ ﺃﺟﻞ ﺳﻜﻮﻥ ﺍﳉﺴﺪ ﻭﺭﺍﺣﺘﻪ ﻭﲦﺔ ﻫـﺮﺏ‬
‫ﻳﻜﻮﻥ ﻣﻦ ﺃﺟﻞ ﺭﺍﺣﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺸﻬﺎﺩﺓ ﻋﻠﻰ ﺫﻟﻚ ﲡﻌﻠﻬﺎ ﳊﻜـﻢ‬
‫ﺍﻟﻨﻴﺔ‪.‬‬
‫‪@ @kîÜ–Ûa@ñŠrÇ‬‬
‫ﻼ ﻣﻦ ﺃﺟـﻞ‬‫ﻭﺳﺆﺍﻟﻚ ﺍﻟﺜﺎﻟﺚ ﻫﻮ ﺇﻥ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻌﻤﻞ ﻋﻤ ﹰ‬
‫ﻃﻬﺎﺭﺓ ﺍﻟﻨﻔﺲ ﻭﺁﺧﺮﻭﻥ ﻻ ﻳﻨﺘﻔﻌﻮﻥ ﻣﻨﻪ ﺑﻞ ﻳﺸﻜﻮﻥ ﻓﻠﺬﻟﻚ ﳚﺐ‬
‫ﺇﺑﻄﺎﻝ ﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻣﻦ ﺃﺟﻞ ﺷﻚ ﺃﻭﻟﺌﻚ ﺃﻡ ﺃﻥ ﻳﻌﻤﻞ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ‬
‫ﻳﻨﻔﻌﻪ ﻭﻟﻮ ﺧﺴﺮ ﻧﺎﻇﺮﻳﻪ؟‪.‬‬
‫}‪{١٢٦‬‬
‫ﻧﻴﺘﻚ ﺃﻧﻪ ﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﺧﺴﺎﺭﺓ ﺁﺧﺮﻳﻦ ﻭﺗﺸﻜﻴﻜﻬﻢ ﺗﻔﻌﻞ ﺫﻟـﻚ‬
‫ﻓﻠﻴﺲ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ‪‬ﺮﺏ ﻣﻦ ﻛﻞ ﺷﻚ ﺑﻞ ﻣﻦ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﻜﻮﻥ‬
‫ﲝﻖ ﻭﻋﺪﻝ ﻷﻥ ﺍﻟﺸﺮ ﻳﺸﻚ ﰲ ﺍﻟﺼﻼﺡ ﻭﻛﺬﻟﻚ ﺍﻟﺼﻼﺡ ﻳﺸﻚ‬
‫ﰲ ﺍﻟﺸﺮ‪ .‬ﻓﺒﺎﳊﻘﻴﻘﺔ ﻳﺸﻚ ﺍﻟﺼﻼﺡ ﰲ ﺍﻟﺸﺮ ﻷﻧﻪ ﻳﺮﻯ ﺭﺩﺍﺀﺗﻪ ﺃﻣـﺎ‬
‫ﺍﻟﺸﺮ ﺇﺫﺍ ﺷﻚ ﰲ ﺍﻟﺼﻼﺡ ﻓﻠﺬﻟﻚ ﻷﻧﻪ ﻳﺮﺍﻩ ﺻﻼﺣﹰﺎ ﻭﻻ ﻳﻌﺮﻑ ﺃﻧﻪ‬
‫ﺣﻖ ﺑﻞ ﻳﻄﻐﻰ ﺑﺎﻟﻈﻨﻮﻥ ﻷﻥ ﺍﻟﻀﻼﻟﺔ ﺩﺍﺋﻤﹰﺎ ﻻﺯﻗﺔ ﺑﺎﻟﺸﺮ‪ .‬ﻓـﺘﻔﻬﻢ‬
‫ﺃﻳﻬﺎ ﺍﳊﻜﻴﻢ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺗﻈﻦ ﺃ‪‬ﺎ ﺗﺸﻜﻚ ﻭﻟﻴﺲ ﺑﻮﺟﻮﻩ ﺍﳌﺸﻜﻜﲔ‬
‫ﻭﺣﻜﻢ ﻋﻤﻠﻚ ﻋﻨﺪ ﻧﻔﺴﻚ ﻭﺧﺬ ﻟﻪ ﺷﻬﺎﺩﺓ ﻣﻦ ﺍﻟﻜﺘـﺐ ﻭﻣـﻦ‬
‫ﻓﺤﺺ ﺍﻟﻨﻴﺔ‪ .‬ﻓﺈﺫﺍ ﻓﺘﺸﺖ ﻋﻤﻠﻚ ﻋﻠﻰ ﻧﻮﺭ ﺗﻌﺎﻟﻴﻢ ﺍﻟﻜﺘﺐ ﻭﺩﻳﻨﻮﻧﺔ‬
‫ﺇﻓﺮﺍﺯﻙ ﻭﻧﻈﺮﺕ ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻟﻮﻡ ﻓﺎﻋﻤﻠﻪ ﺑﺜﻘﺔ ﺑﺪﻭﻥ‬
‫ﻇﻦ ﻭﻻ ﺷﻚ ﻭﺻ ِﻞ ﻣﻦ ﺃﺟﻞ ﺍﻟﺬﻳﻦ ﻳﺸﻜﻮﻥ ﻟﻜﻲ ﻳﻨﻈﺮﻭﺍ ﻋﻤﻠﻚ‬
‫ﻣﺜﻠﻤﺎ ﺗﻨﻈﺮﻩ ﺃﻧﺖ‪ .‬ﻓﻄﻮﰉ ﻟﻺﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﻃﻬﺎﺭﺓ ﺍﻟـﻨﻔﺲ‬
‫ﺑﺎﳊﻘﻴﻘﺔ ﻭﻳﺴﲑ ﺇﻟﻴﻬﺎ ﺑﺎﻟﻄﺮﻳﻖ ﺍﻟﺸﺮﻋﻲ ﻭﻳﺼﻌﺪ ﺇﻟﻴﻬـﺎ ﻛﺘﺮﺗﻴـﺐ‬
‫ﺩﺭﺟﺘﻬﺎ ﻭﻻ ﻳﺼﻌﺪ ﺑﺪﺭﺝ ﻏﺮﻳﺐ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻘﺘﲏ ﺑﻪ‪.‬‬
‫ﻧﻘﺎﻭﺓ ﺍﻟﻨﻔﺲ ﻫﻲ ﻣﻮﻫﺒﺔ ﺃﻭﱃ ﺑﻄﺒﻴﻌﺘﻨﺎ ﻷ‪‬ﺎ ﻫﻲ ﺻﺤﺔ ﺍﻟﻨﻔﺲ‬
‫ﺍﻟﱵ ﻛﺎﻧﺖ ﳍﺎ ﻗﺒﻞ ﺩﺧﻮﻝ ﺍﳋﻄﻴﺔ ﻓﺈﻥ ﺗﺄﻫﻞ ﺃﺣﺪ ﻟﻠﺒﻠﻮﻍ ﺇﻟﻴﻬﺎ ﻓﻘﺪ‬
‫ﻗﺒﻞ ﺣﺎﺳﻴﺔ ﲡﺪﻳﺪﻩ ﻓﻼ ﻳﺴﻤﻊ ﺍﻧﻪ ﺍﺑﻦ ﺍﷲ ﺃﻭ ﺃﺥ ﺍﳌﺴﻴﺢ ﺑﺎﻟﻘﻮﻝ ﺑﻞ‬
‫ﳛﺲ ﺑﺎﳌﻮﻫﺒﺔ ﺑﺎﻟﻔﻌﻞ‪.‬‬
‫ﻭﺍﻟﻀﻌﻒ ﳘﺎ ﺍﻟﺴﺒﺐ‪ .‬ﻓﺘﻔﺮﺱ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺗﺄﻣﻞ ﺃﻳﻬﺎ ﺍﻟﻘﺪﻳﺲ‬
‫ﻭﺍﺻﻨﻊ ﻋﻤﻠﻚ ﺑﻐﺮﺽ ﻣﺴﺘﻘﻴﻢ ﺃﻣﺎﻡ ﺍﷲ ﻭﺗﻜﻮﻥ ﻟﻚ ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ‬
‫}‪{١٢٩‬‬
‫ﺇﻥ ﻫﻨﺎﻙ ﻛﺜﲑﻭﻥ ﻣﻦ ﳏـﱯ ﺍﻟﺒﺎﻃـﻞ ﻭﺍﻟـﺸﺮﻭﺭ ﻳﻠﻮﻣـﻮﻥ‬
‫ﻭﻳﺴﺘﺸﻨﻌﻮﻥ ﺗﺪﺑﲑ ﺍﷲ ﻭﺳﻴﺎﺳﺘﻪ ﻭﻳﻘﻮﻟﻮﻥ ﺇﻥ ﺍﻟﺸﻲﺀ ﺍﻟﻔﻼﱐ ﻟﻴﺲ‬
‫ﺣﺴﻨﹰﺎ ﻭﺍﻟﺸﻲﺀ ﺍﻟﻔﻼﱐ ﺑﺎﻟﻌﺪﻝ ﻛﺎﺋﻦ ﻓﻬﻞ ﻳﺒﻄﻞ ﺍﷲ ﺗﺪﺑﲑ ﺳﻴﺎﺳﺘﻪ‬
‫ﻣﻦ ﺃﺟﻞ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻠﻮﻣﻮﻥ ﻭﻳﺸﻜﻮﻥ ﺃﻭ ﻫﻞ ﺑﺴﺒﺐ ﻫـﺆﻻﺀ‬
‫ﺍﳌﺘﺸﻜﻜﻮﻥ ﰲ ﺍﻟﺘﺪﺍﺑﲑ ﻧﻀﻊ ﺍﳌﺪﺑﺮ ﲢﺖ ﺍﻟﻠﻮﻡ ﻭﻳﻌﺪ ﺷﻚ ﺃﻭﻟﺌﻚ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺣﺴﺐ ﻣﺎ ﺃﺭﻯ ﺃﻧﻪ ﻧﻔﺎﻕ ﺃﻥ ﻳﻀﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻫـﺬﺍ‪ .‬ﻓﻘـﺪ‬
‫ﻛﺘﺐ ﺃﻥ ﲰﻌﺎﻥ ﺍﻟﻜﺎﻫﻦ ﳌﺎ ﲪﻞ ﻳﺴﻮﻉ ﻋﻠﻰ ﺫﺭﺍﻋﻴﻪ ﻗﺎﻝ ﻋﻨﻪ ﺇﻥ‬
‫ﻫﺬﺍ ﻣﻮﺿﻮﻉ ﻟﺴﻘﻮﻁ ﻭ‪‬ﻮﺽ ﻛﺜﲑﻳﻦ ﻣﻦ ﺇﺳﺮﺍﺋﻴﻞ ﻭﻟﻌﻼﻣﺔ ﺗﻘﺎﻭﻡ‬
‫ﻓﻠﻴﺲ ﺃﻣﺮﻱ ﺍﻟﺴﻘﻮﻁ ﻭﺍﻟﻘﻴﺎﻡ ﳘﺎ ﻣﻦ ﻳﺴﻮﻉ ﺑﻞ ﺍﻟﻮﺍﺣﺪﺓ ﺑﺈﺭﺍﺩﺗـﻪ‬
‫ﻭﺍﻷﺧﺮﻯ ﺑﺈﺭﺍﺩﺓ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﻘﻄﻮﺍ ﻷﻧﻪ ﻛﺎﻥ ﻳﺮﻳﺪ ﻗﻴﺎﻡ ﻛـﻞ‬
‫ﺃﺣﺪ ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺟﺎﺀ ﻟﻜﻲ ﳛﻴﻲ ﺍﻟﻜﻞ ﻭﺃﻣﺎ ﺃﻭﻟﺌﻚ ﻓﻘﺪ ﻭﺟﺪﻭﺍ‬
‫ﺍﳌﻮﺕ ﺑﺎﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﺍﳊﻴﺎﺓ ﻓﻠﻴﺴﺖ ﺍﳊﻴﺎﺓ ﻫﻲ ﺳﺒﺐ ﻣﻮ‪‬ﻢ‬
‫ﺑﻞ ﻫﻢ ﻣﻦ ﺭﺩﺍﺀﺓ ﻣﺸﻴﺌﺘﻬﻢ ﺟﺬﺑﻮﺍ ﻷﻧﻔﺴﻬﻢ ﺍﳌﻮﺕ‪ .‬ﻷﻧﻪ ﻛﻤﺎ ﺃﻥ‬
‫ﺣﺪﻭﺙ ﺍﻟﻈﻼﻡ ﰲ ﻋﲔ ﺍﻷﻋﻤﻰ ﻟﻴﺲ ﻣﻦ ﺍﻟﻨﻮﺭ ﺑﻞ ﻣﻦ ﻋﺪ ﺑـﺼﺮ‬
‫ﻋﻴﻨﻴﻪ ﻫﻜﺬﺍ ﺷﻚ ﺍﳉﻬﺎﻝ ﻟﻴﺲ ﻣﻦ ﺗﺪﺑﲑ ﺍﻟﺼﺎﳊﲔ ﺑﻞ ﻣﻦ ﻋـﺪﻡ‬
‫ﻣﻌﺮﻓﺔ ﺍﳉﻬﺎﻝ‪.‬‬
‫ﺍﳌﺂﻛﻞ ﺍﻟﻘﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ ﺗﻀﻌﻒ ﺍﳌﻌﺪﺓ ﺍﻟﻀﻌﻴﻔﺔ ﻭﲢﻞ ﺍﳉﺴﺪ‬
‫ﺍﻟﻀﻌﻴﻒ ﻓﻠﻴﺴﺖ ﺍﳌﺂﻛﻞ ﻫﻲ ﺍﻟﺴﺒﺐ ﰲ ﺍﻟﻀﺮﺭ ﻭﻟﻜـﻦ ﺍﳌـﺮﺽ‬
‫}‪{١٢٨‬‬
‫ﻟﻴﺴﺖ ﻓﻮﻕ ﺍﻵﻻﻡ ﻓﻘﻂ ﺑﻞ ﻭﻓﻮﻕ ﺍﻟﻨﻘﺎﺀ ﺃﻳﻀﹰﺎ ﻷﻧﻪ ﻫﻜـﺬﺍ ﻫـﻮ‬ ‫ﻭﺃﻗﻮﻝ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳛﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﲝﺴﺐ ﺍﻟﺸﺮﻳﻌﺔ‬
‫ﺗﺮﺗﻴﺐ ﻫﺬﻩ ﺍﻟﺴﲑﺓ ﺣﺴﺐ ﻗﻮﱄ‪.‬‬ ‫ﻭﺑﻘﻮﺓ ﳜﺮﺝ ﰲ ﺇﺗﺒﺎﻉ ﺍﻟﻨﻘﺎﺀ ﻭﻟﻴﺲ ﻛﻴﻒ ﺍﺗﻔـﻖ ﻭﻻ ﻳﻠﺘﻔـﺖ ﺇﱃ‬
‫×‪@ @ÐäÛa@õbÔã@æbã⁄a@nÔí@Ñî‬‬ ‫ﺍﻟﻮﺭﺍﺀ ﺑﻞ ﻳﺴﺮﻉ ﰲ ﻃﻠﺐ ﺍﻟﺼﻼﺡ ﻓﻘﻂ ﻛﺘﻌﻠﻴﻢ ﺍﻟﺴﻌﻴﺪ ﺑﻮﻟﺲ ﻓﻼ‬
‫ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺘﻔﺮﻍ ﻟﻨﻈﺮ ﺷﻚ ﺁﺧﺮﻳﻦ ﻭﺫﻟﻚ ﻷﻥ ﺳﺮﻋﺔ ﺟﺮﻳﻪ ﻻ‬
‫ﺍﻟﺼﺎﺑﺮ ﳚﺎﻫﺪ ﻣﻊ ﺍﻵﻻﻡ ﻭﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﺍﻵﻻﻡ ﺗـﺄﰐ ﺑﺎﻟﻨﻘـﺎﺀ‪،‬‬
‫ﺗﺘﺮﻛﻪ ﻳﻨﻈﺮ ﻣﺎ ﻳﺼﺎﺩﻓﻪ ﻫﺬﻩ ﺍﻟﱵ ﺗﻜﻮﻥ ﺃﻳـﻀﹰﺎ ﺣﻴﻨﻤـﺎ ﲡـﺮﻱ‬
‫ﻭﺍﻟﻨﻘﺎﺀ ﻳﻌﻄﻲ ﺩﺍﻟﺔ ﻟﻠﻨﻔﺲ‪ .‬ﻭﺇﻧﻨﺎ ﺑﺎﳊﻘﻴﻘﺔ ﳓﺴﺐ ﲢﺖ ﺍﳌﻼﻣﺔ ﺇﺫﺍ‬
‫ﺟﺴﺪﺍﻧﻴﹰﺎ‪ .‬ﻓﻠﻬﺬﺍ ﻻ ﺗﺘﺮﻙ ﺫﻫﻨﻚ ﻳﻬﺘﻢ ﻟﻨﻈﺮ ﻫﺆﻻﺀ ﻭﻻ ﻟﻠﺴﺆﺍﻝ ﻋﻦ‬
‫ﻃﻠﺒﻨﺎ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻨﻴﺔ ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﻟﻠﺮﺏ ﺇﻧﻨﺎ ﻧﺮﻳﺪ ﺃﻥ‬
‫ﺃﻭﻟﺌﻚ ﻟﻜﻲ ﺗﺴﺘﻄﻴﻊ ﺍﻟﺘﻔﺮﻍ ﳌﺎ ﺃﻧﺖ ﺳﺎﺋﺮ ﻓﻴﻪ‪.‬‬
‫ﻧﻄﻠﺐ ﻣﻨﻚ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﻈﻤﺔ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ‬
‫ﺍﳊﺎﻟﺔ ﻳﻈﻦ ﻋﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﺷﻲﺀ‪ .‬ﺑﻞ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﳓﺰﻥ ﻭﻧﺒﻜﻲ‬ ‫ﻭﻗﻠﺖ ﺃﻳﻀﹰﺎ ﰲ ﺭﺳﺎﻟﺘﻚ ﺃﻥ ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺃﻥ ﳛﺐ ﺍﷲ ﺃﻛﺜﺮ‬
‫ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻋﻠﻰ ﺧﻄﺎﻳﺎﻧﺎ ﺑﻘﻠﺐ ﻣﻨﺴﺤﻖ ﻭﻧﻴﺔ ﻣﺘﻮﺍﺿـﻌﺔ ﻭﰲ‬ ‫ﻣﻦ ﻛﻞ ﺷﻲﺀ ﻓﻠﻴﻬﺘﻢ ﺑﻨﻘﺎﺀ ﺍﻟﻨﻔﺲ‪ .‬ﻓﺄﺟﺎﻭﺑﻚ ﺃﻧﻪ ﺑﺎﻟﺼﻮﺍﺏ ﻗﻠﺖ‬
‫ﻛﻞ ﻭﻗﺖ ﺑﺘﻮﺟﻊ ﻧﻔﺲ ﻧﺪﻕ ﻋﻠﻰ ﺻﺪﻭﺭﻧﺎ ﻭﻧﻘﻮﻝ ﺃﻣﺎﻡ ﺍﷲ ﻛﻞ‬ ‫ﻫﺬﺍ ﺇﻥ ﻛﺎﻥ ﳍﺎ ﻓﻴﻚ ﻛﻒﺀ ﻭﻗﻠﺖ ﺃﻳﻀﹰﺎ ﺃﻥ ﻟﻴﺲ ﻟﻨﻔﺲ ﺩﺍﻟﺔ ﻷ‪‬ﺎ‬
‫ﻭﻗﺖ ﻛﻠﻤﺔ ﺍﻟﻌﺸﺎﺭ ﻳﺎ ﺍﷲ ﲢﻨﻦ ﻋﻠ ‪‬ﻰ ﻷﱐ ﺧـﺎﻃﺊ ﻭﻻ ﻧﺘﻔـﺮﻍ‬ ‫ﱂ ﺗﻐﻠﺐ ﺍﻵﻻﻡ ﻛﻤﺎ ﳚﺐ‪ .‬ﻓﻴﻈﻬﺮ ﱄ ﺃﻥ ﻫﺬﻳﻦ ﺿـﺪﻳﻦ ﻷﻧـﻚ‬
‫ﻟﺸﻲﺀ ﺁﺧﺮ ﺑﻞ ﻃﻠﺒﺔ ﻏﻔﺮﺍﻥ ﺍﳋﻄﺎﻳﺎ ﻷﻥ ﺍﳌﺮﻳﺾ ﻳﻌﺘﲏ ﺃﻭ ﹰﻻ ﺑﻌﺎﻗﺒﺔ‬ ‫ﻗﻠﺘﻬﻤﺎ ﺑﺴﺬﺍﺟﺔ ﻓﺈﻥ ﻛﻨﺖ ﱂ ﺗﻐﻠﺐ ﺑﻌﺪ ﺍﻵﻻﻡ ﻓﻜﻴﻒ ‪‬ﺘﻢ ﺑﺎﻟﻨﻘﺎﺀ‬
‫ﺃﻭﺟﺎﻋﻪ ﻭﺑﻌﺪ ﺃﻥ ﻳﺸﻔﻰ ﻳﻄﻠﺐ ﺃﻥ ﻳﺼﲑ ﻏﻨﻴﹰﺎ‪ .‬ﻓﻨﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻫـﻮ‬ ‫ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﻜﻮﻥ ﺃﺑﺪﹰﺍ ﻷﻥ ﻋﺪﻝ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻻ ﳚﻌﻞ ﺍﻟﻨﻔﺲ ﺗﻄﻠﺐ‬
‫ﳑﻠﻜﺘﻬﺎ ﻓﻜﻴﻒ ﻳﻄﻠﺐ ﻣﻦ ﱂ ﻳﺸﻒ ﺑﻌﺪ ﻣﻦ ﻣﺮﺿﻪ ﻭﱂ ﻳﻘﻢ ﻣـﻦ‬ ‫ﻣﺎ ﻓﻮﻕ ﻣﻘﺪﺍﺭﻫﺎ ﻣﺎ ﺩﺍﻣﺖ ﱂ ﺗﻐﻠﺐ ﺁﻻﻣﻬﺎ‪ .‬ﻻ ﳛـﺐ ﺍﻹﻧـﺴﺎﻥ‬
‫ﺳﺮﻳﺮ ﺿﻌﻔﻪ ﺍﳌﻠﻘﻰ ﻋﻠﻴﻪ ﺃﻥ ﻳﺼﲑ ﻣﻠﻜﹰﺎ! ﻟﻌﻠﻪ ﻟﻴﺲ ﻟﻨﺎ ﺃﻥ ﻧﻘﻮﻝ ﷲ‬ ‫ﺍﻟﺸﻲﺀ ﻣﻦ ﻇﻨﻪ ﺃﻧﻪ ﻳﺸﺘﻬﻴﻪ‪ ،‬ﺑﻞ ﻣﻦ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﳛﺐ‪ ،‬ﻣﻌﻠﻮﻡ ﺃﻧﻪ‬
‫ﻣﻠﻜﻨﺎ ﻭﺍﺟﻌﻠﻨﺎ ﺇﺧﻮﺗﻚ ﺃﻭ ﺃﻋﻄﻨﺎ ﺗﺎﻭﺭﻳﺘﻚ ‪‬ﺬﻩ ﺍﳊﻴﺎﺓ‪ .‬ﺑﻞ ﺣﺴﺐ‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﻳﺸﺘﻬﻴﻪ‪.‬‬
‫ﺭﺃﻳﻲ ﺃﻗﻮﻝ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﳔﺘﺎﺭ ﺍﻷﻣﻮﺭ ﺍﳊﻘـﲑﺓ ﻭﻧـﺴﺮﻉ ﺇﱃ‬ ‫ﺍﻵﻻﻡ ﺑﺎﺏ ﻣﻐﻠﻮﻕ ﺃﻣﺎﻡ ﺍﻟﺬﻛﺎﻭﺓ ﻓﺈﻥ ﱂ ﻳﻔﺘﺢ ﺍﻹﻧﺴﺎﻥ ﻫـﺬﺍ‬
‫ﺍﳌﻮﺿﻊ ﺍﻷﺩﱏ ﺣﺴﺒﻤﺎ ﻋﻠﻤﻨﺎ ﻭﺃﻣﺎ ﻫﻮ ﻷﺟﻞ ﺃﻧﻪ ﺩﻓﻌـﺔ ﻭﺍﺣـﺪﺓ‬ ‫ﺍﻟﺒﺎﺏ ﺍﳌﻐﻠﻖ ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﺧﻞ ﺇﱃ ﺑﻠـﺪ ﻧﻘـﺎﺀ ﺍﻟـﻨﻔﺲ‬
‫ﺩﻋﺎﻧﺎ ﻓﻬﻮ ﳚﻠﺴﻨﺎ ﰲ ﻣﻮﺿﻌﻨﺎ‪ .‬ﻷﻧﻪ ﻭﺍﺟﺐ ﺟﺪﹰﺍ ﻟﻠﺬﻱ ﺩ‪‬ﻋـﻲ ﺃﻻ‬ ‫ﺍﳍﺎﺩﺉ‪ .‬ﻭﺃﻣﺎ ﻗﻮﻟﻚ ﺃﻧﻪ ﻟﻴﺲ ﻟﻠﻨﻔﺲ ﺩﺍﻟﺔ ﻓﻘﺪ ﻗﻠﺖ ﺍﳊﻖ ﻷﻥ ﺍﻟﺪﺍﻟﺔ‬

‫}‪{١٣١‬‬ ‫}‪{١٣٠‬‬
‫ﻛﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻜﻲ ﻳﻌﺮﻑ ﺍﻟﻨﺎﺱ ﻛﺜﺮﺓ ﲢﻨﻨﻪ ﺑﻌﻈﻢ ﺧﻄﺎﻳﺎﻱ ﺍﻟـﱵ‬
‫ﻏﻔﺮﻫﺎ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺃﻧﺎ ﺍﻟﺬﻱ ﻛﻨﺖ ﺃﻭ ﹰﻻ ﻃﺎﺭﺩﹰﺍ ﻭﳎﺪﻓﹰﺎ ﻭﺷـﺘﺎﻣﹰﺎ‬
‫ﻭﻟﻜﲏ ﺭﲪﺖ ﻷﱐ ﺑﻐﲑ ﻣﻌﺮﻓﺔ ﻛﻨﺖ ﺃﺻﻨﻊ ﺑﻌﺪﻡ ﺇﳝﺎﻥ‪ .‬ﺇﻧﻪ ﻗـﺎﻝ‬
‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﻌﺪ ﺟﻬﺎﺩﺍﺗﻪ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺣﺮﻭﺏ ﻣﻦ ﺃﺟـﻞ ﺍﻟﺒـﺸﺮﻯ‬
‫ﻭﺑﻌﺪ ﺃﻥ ﺍﻧﺘﺸﺮﺕ ﺑﺸﺎﺭﺓ ﺍﳌﺴﻴﺢ ﰲ ﲨﻴﻊ ﺍﻷﺭﺽ ﻣﻦ ﻣﻴﺘﺎﺕ ﺩﺍﺋﻤﺔ‬
‫ﻭﺿﻴﻘﺎﺕ ﳐﺘﻠﻔﺔ ﻗﺎﺳﺎﻫﺎ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﺸﻌﻮﺏ ﻭﻣﻊ ﻫﺬﺍ ﱂ ﻳﻜـﻦ‬
‫ﻳﻨﻈﺮ ﺇﻻ ﰲ ﺃﻭﺍﺋﻠﻪ ﻓﻘﻂ‪ .‬ﻭﻟﻴﺲ ﻣﻌﲎ ﻫﺬﺍ ﺃﻧﻪ ﱂ ﻳﺼﻞ ﺇﱃ ﻧﻘـﺎﺀ‬
‫ﺍﻟﻨﻔﺲ ﺑﻞ ﻗﺎﻝ ﺃﻧﻪ ﻏﲑ ﻣﺴﺘﺤﻖ ﺃﻥ ﻳﺴﻤﻰ ﺗﻠﻤﻴﺬﹰﺍ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ‬
‫ﻳﺴﻤﻰ ﺭﺳﻮ ﹰﻻ ﻷﱐ ﻃﺎﺭﺩﺕ ﺑﻴﻌﺔ ﺍﷲ‪ .‬ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﺃﻧﺎ ﻫﻮ ﻧﺒـﺎﺫﺓ‬
‫ﺍﻟﺮﺳﻞ ﻭﺇﺫ ﻛﺎﻥ ﻗﺪ ﺍﻗﺘﲎ ﻏﻠﺒﺔ ﻋﻠﻰ ﺍﻵﻻﻡ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺃﺣﺪ ﻓﻠﻢ‬
‫ﻳﻜﻦ ﻳﻈﻬﺮ ﻋﻦ ﺫﺍﺗﻪ ﻫﺬﻩ ﺍﻟﻔﻀﻴﻠﺔ ﺑﻞ ﻛـﺎﻥ ﻳﻘـﻮﻝ ﺇﱐ ﺃﻗﻤـﻊ‬
‫ﺟﺴﺪﻱ ﻭﺍﺳﺘﻌﺒﺪﻩ ﻟﺌﻼ ﺃﻧﺎ ﺍﻟﺬﻱ ﻧﺎﺩﻳﺖ ﻵﺧﺮﻳﻦ ﺃﻛﻮﻥ ﺃﻧـﺎ ﺫﺍﰐ‬
‫ﻣﺮﻓﻮﺿﹰﺎ‪ .‬ﻓﺈﻥ ﻗﻠﺖ ﱄ ﺃﻧﻪ ﰲ ﻣﻮﺍﺿﻊ ﺫﻛﺮ ﺍﻟﻌﻈﺎﺋﻢ ﻋﻦ ﻧﻔﺴﻪ ﻓﻤﻦ‬
‫ﻛﻼﻣﻪ ﻳﻘﻨﻌﻚ ﺃﻧﻪ ﻟﻴﺲ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻓﻌﻞ ﺫﻟﻚ ﻭﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﻧﻔﺴﻪ‬
‫ﻗﺎﳍﺎ ﺑﻞ ﻷﺟﻞ ﺍﻟﻜﺮﺍﺯﺓ ﻭﺍﻟﺘﻌﻠﻴﻢ‪ .‬ﺑﻞ ﺇﻧﻪ ﻭﺿﻊ ﺫﺍﺗﻪ ﺃﻳﻀﹰﺎ ﰲ ﺫﻟﻚ‬
‫ﺍﻟﻐﺮﺽ ﺇﺫ ﻗﺎﻝ " ﺍﻧﺘﻢ ﺍﺿﻄﺮﺭﲤﻮﱐ ﺃﻥ ﺃﻛﻮﻥ ﻏﺒﻴﹰﺎ ﺑﺎﻓﺘﺨـﺎﺭﻱ "‬
‫ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺃﻧﻪ ﻟﻴﺲ ﺣﺴﺐ ﺍﻟﺮﺏ ﺃﻗﻮﻝ ﻫﺬﺍ ﺑﻞ ﺑﻐﺒﺎﻭﺓ ﰲ ﺟﺴﺎﺭﺓ‬
‫ﻫﺬﺍ ﺍﻻﻓﺘﺨﺎﺭ‪.‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﻟﻨﺎ ﺑـﻮﻟﺲ ﺍﻟﺮﺳـﻮﻝ ﻟﻌـﺎﺩﻝ‬
‫ﻭﻣﺴﺘﻘﻴﻢ ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﻔﻈﻪ ﻭﺃﻻ ﻧﺸﻴﻊ ﻋﻦ ﺃﻧﻔﺴﻨﺎ ﺇﻧﻨﺎ ﻧﻄﻠﺐ‬
‫}‪{١٣٣‬‬
‫ﳜﺘﺎﺭ ﻟﻨﻔﺴﻪ ﻣﻮﺿﻌﹰﺎ ﺑﻞ ﻟﻴﺪﻉ ﺳﻴﺪﻩ ﺍﻟﺬﻱ ﺩﻋﺎﻩ ﳜﺘﺎﺭ ﻟﻪ ﺍﳌﻮﺿـﻊ‬
‫ﺍﻟﺬﻱ ﻳﻠﻴﻖ ﺑﻪ ﻷﻧﻪ ﻳﻌﺮﻑ ﻣﻮﺿﻌﻪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﺳﻴﺪﻧﺎ ﺑﺎﻟﺼﻼﺓ ﺍﻟﱵ‬
‫ﻋﻠﻤﻨﺎ ﺃﻣﺮﻧﺎ ﺃﻥ ﻧﻄﻠﺐ ﻣﻨﻪ ﻗﺎﺋﻠﲔ ﻟﻴﺄﺕ ﻣﻠﻜﻮﺗﻚ ﻓﻠﻴﺲ ﻳﻨﺒﻐﻲ ﻟﻨﺎ‬
‫ﺃﻥ ﻧﻨﺴﻰ ﺍﳌﻘﺪﺍﺭ ﺍﻟﺬﻱ ﳓﻦ ﻓﻴﻪ ﻷﻧﻪ ﻣﺎ ﺃﻭﺻﺎﻧﺎ ‪‬ﺬﺍ ﻟﻨﻨﺴﻰ ﻣﻘﺪﺍﺭﻧﺎ‬
‫ﺑﻞ ﻟﻴﻌﺮﻓﻨﺎ ﻋﻈﻢ ﻧﻌﻤﺘﻪ‪ .‬ﻷﻧﻪ ﺟﺎﺩ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺪﻋﻮ ﺍﷲ ﺃﺑﺎﻧﺎ ﻋﻨـﺪﻣﺎ‬
‫ﻧﻘﻮﻝ ﺃﺑﺎﻧﺎ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻤﻮﺍﺕ ﻳﺘﻘﺪﺱ ﺍﲰﻚ ﻟﻴـﺄﺕ ﻣﻠﻜﻮﺗـﻚ‪.‬‬
‫ﻭﻫﺬﻩ ﻟﻴﺴﺖ ﻻﺋﻘﺔ ﺑﻨﺎ ﺑﻞ ﻫﻲ ﺇﻧﻌﺎﻡ ﻣﻦ ﻋﻨﺪﻩ ﻭﺇﻥ ﻛﺎﻧـﺖ ﻗـﺪ‬
‫ﺃﻋﻄﻴﺖ ﳉﻤﻴﻌﻨﺎ ﺑﺎﻟﻨﻌﻤﺔ ﻭﻟﻜﻨﻬﺎ ﺃﻋﻄﻴﺖ ﺣـﺴﺐ ﺍﻻﺳـﺘﺤﻘﺎﻕ‬
‫ﻟﻠﺬﻳﻦ ﺗﻌﺮﻭﺍ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﺑﺎﻟﻜﻠﻴـﺔ ﺑﻮﺍﺳـﻄﺔ ﺍﻷﻋﻤـﺎﻝ‬
‫ﻭﺍﻟﻀﻴﻘﺎﺕ ﻭﺍﻟﻐﻠﺒﺔ ﻋﻠﻰ ﲨﻴﻊ ﺍﻵﻻﻡ‪ .‬ﻓﻠﺬﻟﻚ ﻻ ﻳﻠﻴﻖ ﺑﻨﺎ ﺃﻥ ﻧﻘﻮﻝ‬
‫ﺇﻧﻨﺎ ﻧﻄﻠﺐ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﺑﻞ ﺃﻥ ﻧﺬﻛﺮ ﻛﻠﻤﺔ ﺍﻹﳒﻴﻞ‪ .‬ﺇﺫﺍ ﺻﻨﻌﺘﻢ ﻛﻞ‬
‫ﺍﻟﱪ ﻓﻘﻮﻟﻮﺍ ﺃﻧﻨﺎ ﻋﺒﻴﺪ ﺑﻄﺎﻟﻮﻥ ﻭﺇﳕﺎ ﺻﻨﻌﻨﺎ ﻣﺎ ﳚﺐ ﻋﻠﻴﻨﺎ‪.‬‬
‫ﺃﻟﻌﻞ ﺍﻟﺬﻱ ﻳﻮﰲ ﺩﻳﻨﻪ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﳊﻜﻴﻢ ﻳـﺸﺘﻬﻲ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﻣﻠﻜﹰﺎ‪ .‬ﻓﻘﺪ ﻗﻠﺖ ﻟﻚ ﺃﻥ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻫﻲ ﺍﳌﻤﻠﻜﺔ ﻷﻥ ﻋﺪﻡ ﺗـﺄﱂ‬
‫ﺍﻟﻨﻔﺲ ﻫﻮ ﳑﻠﻜﺘﻬﺎ ﻓﺘﺬﻛﺮ ﺑﻮﻟﺲ ﺍﻟﻘﺪﻳﺲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺬﻛﺮ ﺩﺍﺋﻤﹰﺎ‬
‫ﺫﻧﻮﺑﻪ ﺍﻷﻭﱃ ﻭﻳﺒﻮﺡ ‪‬ﺎ ﻭﳚﻌﻞ ﺫﺍﺗﻪ ﰲ ﺃﺣﻂ ﻣﱰﻟﺔ ﻓﻘﺪ ﻗﺎﻝ ﺻﺎﺩﻗﺔ‬
‫ﻫﻲ ﺍﻟﻜﻠﻤﺔ ﻭﻣﺴﺘﺤﻘﺔ ﻛﻞ ﻗﺒﻮﻝ ﺃﻥ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﺇﳕﺎ ﺟـﺎﺀ ﺇﱃ‬
‫ﺍﻟﻌﺎﱂ ﻟﻴﺨﻠﺺ ﺍﳋﻄﺎﺓ ﺍﻟﺬﻳﻦ ﺃﻭﳍﻢ ﺃﻧﺎ‪ .‬ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﲢﻨﻦ ﻋﻠـ ‪‬ﻰ‬
‫ﻟﻜﻲ ﻳﻈﻬﺮ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﰊ ﺃﻭ ﹰﻻ ﻃﻮﻝ ﺃﻧﺎﺗﻪ‪ .‬ﻭﻣﻌﲎ ﻫـﺬﺍ‬
‫ﺍﻟﻘﻮﻝ ﺃﻧﻪ ﺃﻧﺎ ﻣﻨﺎﻓﻖ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻭﺧﻄﻴﱵ ﺃﻋﻈﻢ ﻣﻦ ﺧﻄﺎﻳﺎ‬
‫}‪{١٣٢‬‬
‫ﻳﺮﺩ ﺃﻥ ﻳﻔﺘﺤﻬﻤﺎ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺃﻧﺎ ﻫﻮ ﺍﳌﺴﻴﺢ ﻗﺪ ﺟﺌﺖ ﻷﻇﻬﺮ‬ ‫ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻷﻥ ﺑﻮﻟﺲ ﱂ ﻳﻄﻠﺐ ﺍﳌﻠﻜﻮﺕ ﺣﱴ ﺑﻌﺪ ﻫﺬﻩ ﺍﳊﻴـﺎﺓ‪.‬‬
‫ﻟﻚ ﻓﻘﺎﻝ ﻟﻪ ﺃﱐ ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﻧﻈﺮ ﺍﳌﺴﻴﺢ ﻫﻬﻨـﺎ ﺑـﻞ ﰲ ﻋﺎﳌـﻪ‪.‬‬ ‫ﺑﻞ ﻗﺎﻝ ﺇﱐ ﺃﺻﻠﻲ ﺃﻥ ﺃﻛﻮﻥ ﺃﻧﺎ ﺫﺍﰐ ﳏﺮﻭﻣﹰﺎ ﻣﻦ ﺍﳌﺴﻴﺢ ﻓﻜﻴـﻒ‬
‫ﻓﺪﻻﺋﻞ ﻫﺬﺍ ﺍﻟﻘﺪﻳﺲ ﺗﻌﻠﻤﻨﺎ ﺃﻻ ﻧﻄﻠﺐ ﻧﻈﺮ ﺍﻟﻌﻈﺎﺋﻢ ﺑﻞ ﺃﻥ ﳓﺮﺹ‬ ‫ﳒﺴﺮ ﳓﻦ ﻣﻦ ﻫﻬﻨﺎ ﺃﻥ ﻧﻄﻠﺐ ﺍﳌﻠﻜﻮﺕ ﻟﻠﻨﻔﺲ ﻭﳓﻦ ﱂ ﻧﺘﻐﻠـﺐ‬
‫ﻋﻠﻰ ﺃﻥ ﳓﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺑﻌﺪ ﺫﻟﻚ ﻛﻤﺎ ﻳﺸﺎﺀ ﺍﷲ ﻭﻳﺮﻳﺪ ﻓﻠﻴﺼﻨﻊ‬ ‫ﺑﻌﺪ ﻋﻠﻰ ﺍﻵﻻﻡ ﻭﻻ ﺃﻭﻓﻴﻨﺎ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﻋﻠﻴﻨﺎ ﻭﻛﻴـﻒ ﻧﺮﻳـﺪ ﺃﻥ‬
‫ﻣﻌﻨﺎ‪.‬‬ ‫ﻧﻜﻮﻥ ﺃﺳﻴﺎﺩﹰﺍ ﺃﻭ ﺳﻼﻃﲔ؟ ﻓﺄﺳﺄﻟﻚ ﺃﻳﻬﺎ ﺍﻟﺴﻴﺪ ﺃﻻ ﺗﺘـﺮﻙ ﻫـﺬﺍ‬
‫ﺇﺫﺍ ﻃﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻋﻈﺎﺋﻢ ﺍﷲ ﻓﻬﺬﺍ ﻳﺪﻝ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﳛـﺐ‬ ‫ﺍﻟﻔﻜﺮ ﺃﺑﺪﹰﺍ ﻳﺼﻌﺪ ﻋﻠﻰ ﻗﻠﺒﻚ ﺑﻞ ﻧﻄﻠﺐ ﺩﺍﺋﻤﹰﺎ ﻏﻔﺮﺍﻥ ﺍﳋﻄﻴﺔ ﻓﻘﻂ‬
‫ﺍﷲ‪ .‬ﺑﻞ ﻳﻄﻠﺐ ﻛﺮﺍﻣﺔ ﻧﻔﺴﻪ ﻭﳎﺪﻫﺎ‪ .‬ﻓﻠﺬﻟﻚ ﻳﻘﻮﻝ ﻟﻨﺎ ﺑﻮﻟﺲ ﰲ‬ ‫ﲜﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻷﻓﻜﺎﺭ ﻓﻮﻕ ﻭﺃﺳﻔﻞ ﺑﺎﻟﻔﻜﺮ ﻭﺍﻟﻔﻌﻞ‪.‬‬
‫ﻛﻞ ﻣﻮﺿﻊ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﻔﺘﺨﺮ ﺑﺎﻟﻀﻴﻘﺎﺕ ﻭﻳﻌﻠﻢ ﻛﻞ ﺗﻠﻤﻴـﺬ‬ ‫‪@ @bþa@ìç@Êbšmüa‬‬
‫ﺃﻥ ﻳﺸﺘﻬﻲ ﺿﻴﻘﺎﺕ ﺍﳌﺴﻴﺢ ﻭﻣﺴﻜﻨﺘﻪ ﻭﺷﺮﻛﺔ ﺁﻻﻣﻪ ﻭﻟﻴﺲ ﻋﻈﺎﺋﻢ‬ ‫ﲰﻌﺖ ﺃﺣﺪ ﺍﻟﺸﻴﻮﺥ ﻳﻘﻮﻝ ﺇﻥ ﱂ ﳛﺴﺐ ﻛﻞ ﺇﻧـﺴﺎﻥ ﺃﻧـﻪ‬
‫ﻭﺍﺭﺗﻔﺎﻉ ﳑﻠﻜﺘﻪ‪ .‬ﻭﺃﻇﻬﺮ ﻫﺬﺍ ﺑﺘﻌﺒﲑﻩ ﺃﻫﻞ ﻛﻮﺭﻧﺜﻮﺱ ﻓﻘﺎﻝ ﻫـﻮﺫﺍ‬ ‫ﺧﺎﻃﺊ ﻓﻤﺎ ﺗﻘﺒﻞ ﺻﻼﺗﻪ ﻋﻨﺪ ﺍﷲ‪ .‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺼﻠﻲ ﺃﻣﺎﻡ‬
‫ﳓﻦ ﺟﻬﻼﺀ ﻣﻦ ﺃﺟﻞ ﺍﳌﺴﻴﺢ ﺃﻣﺎ ﺃﻧﺘﻢ ﻛﺤﻜﻤﺎﺀ ﳓﻦ ﺿـﻌﻔﺎﺀ ﺃﻡ‬ ‫ﺍﷲ ﻛﺨﻄﺎﺓ ﻭﻟﻴﺲ ﻣﺜﻞ ﻣﻦ ﻗﺪ ﻏﻠﺐ ﺍﻵﻻﻡ ﻭﻧﻄﻠـﺐ ﻃﻬـﺎﺭﺓ‬
‫ﺃﻧﺘﻢ ﻓﺄﻗﻮﻳﺎﺀ‪ ،‬ﳓﻦ ﳑﻘﻮﺗﻮﻥ ﺃﻣﺎ ﺃﻧﺘﻢ ﻓﻤﻤﺠﺪﻭﻥ‪ .‬ﺇﱃ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ‬ ‫ﺍﻟﻨﻔﺲ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﺗﻘﻮﻝ ﱄ ﺇﻥ ﻗﻮﻣﹰﺎ ﻣﻦ ﺍﻵﺑﺎﺀ ﻗﺪ ﻛﺘﺒﻮﺍ ﻣﻦ ﺃﺟﻞ‬
‫ﳓﻦ ﺟﻴﺎﻉ ﻋﻄﺎﺵ ﻋﺮﺍﺓ ﻭﻟﻴﺲ ﻟﻨﺎ ﺇﻗﺎﻣﺔ‪ .‬ﳑﻘﻮﺗﻮﻥ ﻧﺘﻌﺐ ﻭﻧﻌﻤـﻞ‬ ‫ﻫﺬﺍ ﺃﻗﻮﻝ ﻟﻚ ﺃ‪‬ﻢ ﻛﺘﺒﻮﺍ ﻋﻦ ﺃﻱ ﺷﻲﺀ ﻫـﻲ ﻃﻬـﺎﺭﺓ ﺍﻟـﻨﻔﺲ‬
‫ﺑﺄﻳﺪﻳﻨﺎ‪ ...‬ﺇﱁ‪ .‬ﻓﺤﺴﺐ ﺗﻌﻠﻴﻢ ﻫﺬﺍ ﺍﻟﺴﻠﻴﺢ ﺃﻧﻪ ﺇﻥ ﻃﻠﺐ ﺷـﺮﻛﺔ‬ ‫ﻭﺻﺤﺘﻬﺎ ﻭﻋﺪﻡ ﺗﺄﳌﻬﺎ ﻭﺗﺼﻮﺭ ﺍﻟﺬﻫﻦ ﻭﻛﻴﻒ ﻫﻮ ﻭﻣﺎ ﺻﻔﺘﻪ ﻭﲟﺎﺫﺍ‬
‫ﺁﻻﻡ ﺍﳌﺴﻴﺢ ﻭﻳﺸﺘﻬﻴﻬﺎ ﻭﻳﻔﺘﺨﺮ ‪‬ﺎ ﻓﺈﻧﻪ ﺑﺎﳊﻘﻴﻘﺔ ﻳﻄﻠﺐ ﻋﻈـﺎﺋﻢ‬ ‫ﻳﻘﺘﲏ ﻭﻟﻴﺲ ﻋﻦ ﺃﻥ ﻧﻄﻠﺐ ﻫﺬﻩ ﻭﻧﺸﺘﻬﻴﻬﺎ‪.‬‬
‫ﺍﳌﺴﻴﺢ‪ .‬ﺃﻣﺎ ﺃﻧﺎ ﺃﻳﻬﺎ ﺍﻟﻘﺪﻳﺲ ﳏﺐ ﺍﷲ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﱂ ﺃﻃﻠﺐ ﺃﻥ‬
‫ﹸﻛﺘﺐ ﻋﻦ ﺃﺣﺪ ﺍﻟﻘﺪﻳﺴﲔ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﺟﺎﺀﻩ ﻭﻭﻗﻒ ﺃﻣﺎﻣـﻪ‬
‫ﺃﻛﻮﻥ ﳏﺒﹰﺎ ﷲ ﻣﺜﻠﻤﺎ ﻛﺘﺒﺖ ﺃﻧﺖ‪ .‬ﻷﻥ ﺍﻟﺬﻱ ﻳﺸﺘﻬﻲ ﺃﻥ ﻳﻜﻮﻥ ﳏﺒﹰﺎ‬
‫ﺷﺒﻪ ﻣﻼﻙ ﻭﻛﺎﻥ ﻳﺸﺮﻕ ﻣﻨﻪ ﻧﻮﺭ ﻋﻈﻴﻢ ﻭﺃﻣﺎ ﺍﻟﻘﺪﻳﺲ ﻓﻠﻤﺎ ﻧﻈـﺮﻩ‬
‫ﷲ ﻓﻠﻴﺸﺘﺮﻙ ﰲ ﺁﻻﻣﻪ‪ ،‬ﺑﻞ ﺇﱐ ﺃﺻﻠﻲ ﻟﻜﻲ ﳚﻌﻠـﲏ ﺃﻥ ﺃﻛـﻮﻥ‬
‫ﺃﻏﻤﺾ ﻋﻴﻨﻴﻪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻓﺘﺢ ﻋﻴﻨﻴﻚ ﻭﺍﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻨـﻮﺭ‬
‫ﻣﺴﺘﺤﻘﹰﺎ ﺃﻥ ﺃﻛﻮﻥ ﻟﻪ ﻋﺒﺪﹰﺍ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻛﺘﺒﺖ ﱄ ﺇﻥ ﻧﻔﺴﻚ ﺃﺣﺒﺖ‬
‫ﻷﱐ ﺟﺌﺖ ﺧﺼﻴﺼﹰﺎ ﻷﻋﺮﻓﻚ ﻫﺬﺍ ﺃﻣﺎ ﻫﻮ ﻓﻈﻞ ﻣﻐﻤﻀﹰﺎ ﻋﻴﻨﻴﻪ ﻭﱂ‬
‫ﺃﻥ ﲢﺐ ﺍﷲ ﻭﻫﻲ ﱂ ﺗﺒﻠﻎ ﺃﻥ ﲢﺒﻪ ﺇﱃ ﺍﻵﻥ ﻭﻟﻜﻦ ﳍﺎ ﺷﻬﻮﺓ ﻛﺜﲑﺓ‬
‫}‪{١٣٥‬‬ ‫}‪{١٣٤‬‬
 ‫ﺣﺮﻛﺘﻪ ﺇﳕﺎ ﺗﻜﻮﻥ ﻷﻥ ﺧﺎﺻﻴﺘﻪ ﺃﻥ ﻳﺘﺤﺮﻙ ﺑﺎﻟﻄﺒﻴﻌﺔ ﻭﻟﻴﺲ ﺧﺎﺭﺟﹰﺎ‬
‫ﻋﻨﻬﺎ‪ .‬ﻭﻋﺠﺒﺖ ﻣﻨﻚ ﻷﻧﻚ ﻗﻠﺖ ﺃﻥ ﻟﻨﻔـﺴﻚ ﺷـﻬﻮﺓ ﻛـﺜﲑﺓ‬
‫ﻭﻣﻌﺮﻭﻑ ﺍﻧﻪ ﺣﻴﺚ ﻳﻜﻮﻥ ﺍﳌﺮﺽ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺸﻬﻮﺓ ﻷﻥ‬
‫ﺷﻬﻮﺓ ﺍﻟﻨﻔﺲ ﺇﳕﺎ ﺗﻜﻮﻥ ﺑﻌﺪ ﺻﺤﺘﻬﺎ ﻭﻋﺎﻓﻴﺘﻬﺎ ﻣﻦ ﻣـﺮﺽ ﺍﻵﻻﻡ‪.‬‬
‫ﻷﻧﻪ ﻣﻦ ﻋﺎﻓﻴﺘﻪ ﺗﺘﻮﻟﺪ ﺷﻬﻮ‪‬ﺎ ﻷﻥ ﺍﻟﻨﻔﺲ ﻫﻨﺎ ﺗﺸﺘﻬﻲ ﺑﺎﻟﻄﺒﻴﻌﺔ ﻷﻥ‬
‫ﺷﻬﻮﺓ ﺍﻟﻨﻔﺲ ﺗﺘﻮﻟﺪ ﻃﺒﻴﻌﻴﹰﺎ ﻣﻦ ﻋﺪﻡ ﺍﻟﺘﺄﱂ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﺍﺷﺘﻬﺖ ﺧﺎﺭﺟﹰﺎ‬
‫ﻋﻦ ﻃﺒﻌﻬﺎ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺓ ﻋﺎﳌﻴﺔ ﺃﻭ ﺃ‪‬ﺎ ﺗﺸﺘﻬﻲ ﺑﻌﺾ ﺍﻵﻻﻡ‬
‫ﺍﻟﱵ ﻓﻴﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺍﻟﺸﻬﻮﺓ ﻃﺒﻴﻌﻴﺔ ﻟﻠﻨﻔﺲ ﻓﺈﻥ ﺫﻟﻚ ﳛﺪﺙ ﺑﻌﺪ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻗﺪ ﺑﻠﻐﺖ ﻟﻌﺪﻡ ﺍﻟﺘﺄﱂ ﻭﻗﺎﻣﺖ ﺑﺼﺤﺔ ﻣـﻦ ﲨﻴـﻊ ﺁﻻﻡ‬
‫ﺍﻟﺴﻮﺀ‪ ،‬ﺑﻞ ﺗﻜﻮﻥ ﻗﺪ ﺍﻗﺘﻠﻌﺖ ﻣﻦ ﺫﺍ‪‬ﺎ ﻛﻞ ﺍﻟﺸﺮﻭﺭ ﺍﻟـﱵ ﻫـﻲ‬
‫ﺑﺎﳊﻘﻴﻘﺔ ﻣﺮﺿﻬﺎ ﻭﺳﻘﻤﻬﺎ‪ .‬ﻷﻥ ﻣﺮﺽ ﺍﻟﻨﻔﺲ ﻭﻣﻮ‪‬ﺎ ﻫـﻮ ﺍﻟـﺸﺮ‬
‫ﻭﺍﻟﻀﻼﻟﺔ ﻷ‪‬ﺎ ﻋﻨﺪﻣﺎ ﲤﺮﺽ ﺑﺎﻟﺸﺮ ﲤﻮﺕ ﺑﺎﻟﻄﻐﻴﺎﻥ ﻭﺍﻟﻀﻼﻟﺔ ﻭﻣﻦ‬
‫ﺃﺟﻞ ﻫﺬﺍ ﻓﺈﻥ ﻫﻨﺎﻙ ﻛﺜﲑﻭﻥ ﻻ ﻳﻌﺮﻓﻮﻥ ﺃ‪‬ﻢ ﻣﺮﺿﻰ ﻭﻻ ﳛـﺴﻮﻥ‬
‫ﺑﺎﳌﺮﺽ ﻷﻥ ﺃﻧﻔﺴﻬﻢ ﻣﻴﺘﺔ ﺑﻀﻼﻟﺔ ﻋﺪﻡ ﺍﻹﳝﺎﻥ‪ .‬ﻷﻥ ﻋﺪﻡ ﺍﻹﳝـﺎﻥ‬
‫ﻫﻮ ﺍﳌﻮﺕ ﺑﺎﻟﻄﻐﻴﺎﻥ‪ .‬ﻭﻋﺪﱘ ﺍﻹﳝﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻭ ﹰﻻ ﺃﻥ ﳛﻴﺎ ﻭﺫﻟـﻚ‬
‫ﺑﺄﻥ ﻳﻬﺘﻢ ﺑﺼﺤﺔ ﻧﻔﺴﻪ ﻷﻥ ﺍﻟﺼﺤﺔ ﻫﻲ ﺑﻄﺎﻟﺔ ﺍﻟﺸﺮ ﻭﻗﻠﻌـﻪ ﻣـﻦ‬
‫ﺍﻟﻨﻔﺲ‪ ،‬ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺗﺮﺗﻴﺐ ﺍﻷﻣﻮﺭ ﻋﻨﺪ ﺍﻟﻨﻔﺲ‪ .‬ﻫﻜـﺬﺍ ﻋﻨـﺪﻣﺎ‬
‫ﺗﻐﻠﺐ ﺍﻵﻻﻡ ﻭﺗﻌﺘﻖ ﻣﻦ ﲨﻴﻊ ﺍﻟﺸﺮﻭﺭ ﻳﻨﺒﻐﻲ ﳍﺎ ﺃﻥ ﺗﻘﻮﻡ ﰲ ﺻﺤﺔ‬
‫ﻃﺒﻌﻬﺎ ﺍﻟﺬﻱ ﻣﻨﻪ ﺗﺘﻮﻟﺪ ﳍﺎ ﺍﻟﺸﻬﻮﺓ ﺃﻱ ﺃ‪‬ﺎ ﺗﺸﺘﻬﻲ ﻣﺎ ﻓﻮﻕ ﻃﺒﻌﻬﺎ‬
‫ﻭﳍﺬﺍ ﻗﻠﺖ ﻟﻚ ﺁﻧﻔﹰﺎ ﺇ‪‬ﺎ ﻣﺎ ﺩﺍﻣﺖ ﻣﺮﻳﻀﺔ ﻣﺴﻘﻮﻣﺔ ﻓﻠﻦ ﲢﺲ ‪‬ـﺎ‬
‫}‪{١٣٧‬‬
‫ﺃﻥ ﲢﺐ‪ ،‬ﻭﻷﺟﻞ ﻫﺬﺍ ﺍﻟﻮﺣﺪﺓ ﳏﺒﻮﺑﺔ ﻋﻨﺪﻫﺎ ﻛﻤﺜﻞ ﺃﻧﻪ ﻗﺪ ﺑـﺪﺕ‬
‫ﻋﻨﺪﻙ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻭﺇﻥ ﺫﻛﺮ ﺍﷲ ﻳﻌﻤﻞ ﻓﻴﻚ ﺑﻜﺜـﺮﺓ‪ .‬ﻓﻬـﺬﻩ ﺇﻥ‬
‫ﻛﺎﻧﺖ ﻓﻴﻚ ﺑﺎﳊﻘﻴﻘﺔ ﻓﺈﱐ ﺃﺭﻯ ﻷﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﺘﺐ ﻋﻨﻬﺎ ﻷﻧﻪ‬
‫ﻟﻴﺲ ﻹﺣﺪﺍﻫﺎ ﺗﺮﺗﻴﺐ ﻋﻨﺪ ﺍﻟﺬﻱ ﻳﻌﻤﻠﻬﺎ ﻟﻜﻲ ﻳﺘﺤﺪﺙ ‪‬ـﺎ ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻏﺮﺿﻚ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺷﻲﺀ ﺁﺧﺮ ﻓﻠﺘﺴﺄﻝ ﻋﻨﻪ ﻣﺒﺎﺷـﺮﺓ‪ .‬ﺇﻥ‬
‫ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﺃﻥ ﻧﻔﺴﻪ ﱂ ﺗﻘﱳ ﺩﺍﻟﺔ ﺣﱴ ﺍﻵﻥ ﻷ‪‬ﺎ ﱂ ﺗﻐﻠﺐ ﺍﻵﻻﻡ‬
‫ﺑﻌﺪ‪ .‬ﻛﻴﻒ ﻳﻘﺪﺭ ﺃﻥ ﻳﻘﻮﻝ ﺇﻥ ﻧﻔﺴﻪ ﺃﺣﺒﺖ ﺃﻥ ﲢﺐ ﺍﷲ‪ .‬ﻷﻧﻪ ﻻ‬
‫ﳝﻜﻦ ﺃﻥ ﻳﺘﺤﺮﻙ ﺣﺐ ﺍﷲ ﰲ ﺍﻟﻨﻔﺲ ﺇﻻ ﺇﻥ ﻏﻠﺒﺖ ﺍﻵﻻﻡ ﻭﺃﻧـﺖ‬
‫ﻗﻠﺖ ﱄ ﺃﻧﻚ ﺇﱃ ﺍﻵﻥ ﱂ ﺗﻐﻠﺐ ﻧﻔﺴﻚ ﺍﻵﻻﻡ ﻭﺃﺣﺒﺖ ﺃﻥ ﲢـﺐ‬
‫ﺍﷲ ﻓﻬﺬﺍ ﻗﻮﻝ ﻟﻴﺲ ﻟﻪ ﺗﺮﺗﻴﺐ‪ .‬ﻓﺄﻧﺎ ﺃﻋﺮﻑ ﻣﺎﺫﺍ ﺃﻗﻮﻝ ﻫﻬﻨﺎ‪.‬‬
‫ﺇﻧﻚ ﻗﻠﺖ ﺃﻧﻚ ﻟﺴﺖ ﲢﺐ ﺍﷲ ﺑﻞ ﺃﻧﻚ ﺃﺣﺒﺒﺖ ﺃﻥ ﲢﺐ ﺍﷲ‬
‫ﻓﻬﺬﺍ ﺃﻳﻀﹰﺎ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺇﻥ ﱂ ﺗﻘﻮﻡ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻘﺎﺀ‪ .‬ﻭﻟﻜﻨﻚ‬
‫ﻗﻠﺖ ﻗﻮﻟﻚ ﻫﺬﺍ ﺑﺴﺬﺍﺟﺔ ﻷﻧﻪ ﻟﺴﺖ ﻭﺣﺪﻙ ﺗﻘﻮﻝ ﻫﺬﺍ ﺑﻞ ﻛـﻞ‬
‫ﺃﺣﺪ ﻳﻘﻮﻝ ﺩﺍﺋﻤﹰﺎ ﺇﱐ ﺃﺭﻳﺪ ﺃﻥ ﺃﺣﺐ ﺍﷲ ﻭﻟﻴﺲ ﻓﻘﻂ ﺍﻟﻨﺼﺎﺭﻯ ﺑﻞ‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﻐﲑ ﺍﺳﺘﻘﺎﻣﺔ ﺃﻳﻀﹰﺎ‪ .‬ﻳﻘﻮﻟﻮﻥ ﺇ‪‬ﻢ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﳛﺒﻮﺍ‬
‫ﺍﷲ ﻓﻜﻞ ﻭﺍﺣﺪ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﻛﻞ ﺧﺎﻃﺊ ﻳﻘـﻮﻝ ﺃﺭﻳـﺪ ﺃﻥ‬
‫ﺗﻐﻔﺮ ﺧﻄﺎﻳﺎﻱ ﻭﺃﺣﺐ ﺍﷲ ﳏﺮﻛﹰﺎ ﺍﻟﻠﺴﺎﻥ ﻓﻘﻂ ﺑﻐﲑ ﺣـﺰﻥ‪ .‬ﺇﺫ ﺃﻥ‬
‫ﺍﻟﻨﻔﺲ ﱂ ﲢﺲ ﺑﺎﻟﺬﻱ ﺗﻘﻮﻟﻪ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻘﻮﻝ ﻣـﻦ ﺍﻟـﻨﻔﺲ‬
‫ﻭﺗﻘﻮﻝ ﺍﻟﻜﻼﻡ ﺑﻜﻞ ﺣﺎﺳﻴﺘﻬﺎ ﻓﺈﻧﻪ ﻣﻊ ﻛﻠﻤﺘﻬﺎ ﺗﻜﻮﻥ ﺣﺮﻛﺘﻬﺎ ﻷﻥ‬
‫ﺣﺮﻛﺘﻬﺎ ﻫﻲ ﻋﻤﻠﻬﺎ ﲝﻖ ﻷﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻄﺒﻊ ﺍﻟﻨﺎﻃﻖ ﺍﻟﺮﻭﺣﺎﱐ ﺇﻥ‬
‫}‪{١٣٦‬‬
‫ﻼ ﻋـﻦ‬ ‫ﻭﻳﺘﻌﺮﻯ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﻳﻌﺘﻖ ﻣﻨﻪ ﻭﻳﻘﺒﻞ ﻋﺎﳌﹰﺎ ﺁﺧـﺮ ﺩﺍﺧـ ﹰ‬ ‫ﻭﻻ ﺗﺸﺘﻬﻴﻬﺎ ﺑﺎﻟﻌﺪﻝ ﻭﺍﳊﻖ‪ .‬ﻟﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺣﻔﻆ ﲨﻴﻊ ﺍﻟﻮﺻـﺎﻳﺎ‬
‫ﺍﻟﺘﺮﻛﻴﺐ ﻭﺗﺒﺪﺃ ﺗﺘﺤﺮﻙ ﻓﻴﻪ ﺃﻭ ﹰﻻ ﺷﺮﻛﺔ ﺍﳌﻼﺋﻜﺔ ﺍﳌﻘﺪﺳﲔ ﰒ ﺗﺎﻭﺭﻳﺎ‬ ‫ﻷ‪‬ﺎ ﺷﻔﺎﺀ ﻟﻘﻮﺍﺕ ﺍﻟﻨﻔﺲ‪ .‬ﻓﺈﻧﻪ ﻟﻮ ﱂ ﺗﻘﺒﻞ ﺍﻟﻨﻔﺲ ﺍﻟﺸﺮ ﻓﻤﺎ ﻛﺎﻥ‬
‫ﺭﻭﺣﺎﻧﻴﺔ‪ .‬ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﰒ ﺷﺮﻛﺔ ﺍﻟﺜﺎﻟﻮﺙ ﺍﻷﻗﺪﺱ ﻣـﻊ ﺃﻣـﻮﺭ‬ ‫ﳍﺎ ﺣﺎﺟﺔ ﻟﻌﻤﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻜﻲ ﺗﺸﻔﻴﻬﺎ‪ .‬ﻷﻧﻪ ﺑﻌﺪ ﺃﻥ ﺩﺧﻞ ﺍﻟـﺸﺮ‬
‫ﺃﺧﺮﻯ‪ .‬ﻭﻟﻜﻨﻪ ﻻ ﳛﺲ ‪‬ﺬﻩ ﻛﻠﻬﺎ ﻭﻟﻜﻨﻪ ﻳﺸﺘﻬﻴﻪ ﻓﻘﻂ ﻫﻮ ﻓـﻮﻕ‬ ‫ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺩﺧﻠﺖ ﺍﻟﻮﺻﺎﻳﺎ ﻋﻠﻴﻬﺎ ﺃﻳﻀﹰﺎ ﻟﺘﺸﻔﻴﻬﺎ ﻭﲤﻨﻊ ﺍﻟﺸﺮ ﻣـﻦ‬
‫ﻃﺒﻴﻌﺔ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻫﻜﺬﺍ ﺇﻥ ﻛﺎﻧﺖ ﻧﻔﺴﻚ ﺃﻧﺖ ﲢـﺐ ﺍﷲ ﻓﺈ‪‬ـﺎ‬ ‫ﺍﻟﻈﻬﻮﺭ ﺑﺎﻟﻔﻌﻞ ﻓﺒﻌﺾ ﺍﻟﻮﺻﺎﻳﺎ ﲤﻨﻌﻪ ﻭﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺗﻘﻠﻌﻪ ﺑﺎﻟﻜﻠﻴﺔ‬
‫ﺗﺸﺘﻬﻲ ﺫﻟﻚ ﺑﺎﻟﻌﺪﻝ ﻭﻫﻲ ﻗﺎﺋﻤﺔ ﺑﺎﻟﺒﻠﺪ ﺍﳌﺘﻌﺎﱄ ﻋﻠﻰ ﻛـﻞ ﺍﻵﻻﻡ‬ ‫ﻣﻦ ﺍﻟﻨﻔﺲ‪ .‬ﻓﺠﻤﻴﻊ ﻭﺻﺎﻳﺎ ﺍﷲ ﺍﻟﱵ ﰲ ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻫﻲ ﺗﻘﻄﻊ ﻓﻌﻞ‬
‫ﻭﻟﻴﺴﺖ ﻫﻲ ﳏﺘﺎﺟﺔ ﻟﻜﻲ ﺗﺴﺄﻝ ﻭﺗﺘﻌﻠﻢ ﻷ‪‬ﺎ ﻟﻴﺴﺖ ﺳﺎﺋﻠﺔ ﺑـﻞ‬ ‫ﺍﻟﺸﺮ ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻗﺎﻝ ﻻ ﺗﻘﺘﻞ ﻭﻻ ﺗﺰﻥ ﻭﻻ ﺗﺴﺮﻕ‪ .‬ﺃﻣﺎ ﻭﺻﺎﻳﺎ‬
‫ﻧﺎﻇﺮﺓ ﻭﻛﻤﺜﻞ ﺑﺎﻟﺘﺠﺮﺑﺔ ﻛﺘﺒﺖ ﱄ ﺇﻥ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﻔﻆ ﻛـﻞ‬ ‫ﺍﳌﺴﻴﺢ ﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻓﻬﻲ ﺗﻘﻠﻊ ﺍﻟﺸﺮ ﻣﻦ ﺍﻟﻨﻔﺲ ﺑﺎﻟﻜﻠﻴﺔ ﻭﻫﺬﻩ‬
‫ﺍﻟﻮﺻﺎﻳﺎ ﻫﺬﻩ ﺍﻟﱵ ﺃﻇﻦ ﺃ‪‬ﺎ ﺯﻳﺎﺩﺓ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﻷﻥ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﻻ‬ ‫ﱂ ﺗﺼﺮ ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ ﺑﻞ ﺃﻭ ﹰﻻ ﺃﺧﺬ ﻃﺒﻌﻨﺎ ﲨﻴﻊ ﺍﻟﺘﺠﺪﻳﺪ ﺑﺘﺠـﺴﺪ‬
‫ﺗﻌﺮﻑ ﺑﺴﺆﺍﻝ ﺍﻟﻜﻼﻡ ﻭﻻ ﻣﻦ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻜﺜﲑﺓ ﻭﻻ ﻣﻦ ﻃﻠﺒﺔ ﺍﻟﻨﻔﺲ‬ ‫ﺍﳌﺴﻴﺢ ﻭﺁﻻﻣﻪ ﻭﻣﻮﺗﻪ‪ .‬ﻭﺑﻌﺪ ﺍﻟﺘﺠﺪﻳﺪ ﺩﺧﻠﺖ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳉﺪﻳﺪﺓ ﺍﻟﱵ‬
‫ﻭﳏﺒﺘﻬﺎ ﺑﻞ ﻧﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻓﻘﻂ‪ .‬ﻛﻤﺎ ﺃﻥ ﺣﻮﺍﺱ ﺍﳉـﺴﺪ ﻻ ﲢـﺲ‬ ‫ﻟﻮ ﻓﺮﺿﺖ ﻗﺒﻞ ﲡﺪﻳﺪ ﻃﺒﻌﻨﺎ ﻟﻜﺎﻧﺖ ﺗﺼﻨﻊ ﻣﺜﻞ ﻭﺻـﺎﻳﺎ ﺍﻟﻌﻬـﺪ‬
‫ﺑﺎﻟﻄﺒﺎﺋﻊ ﺍﳌﻨﺎﺳﺒﺔ ﳍﺎ ﻣﻦ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﺘﻌﻠﻴﻢ ﺑﻞ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﺎ ﳛﺲ‬ ‫ﺍﻟﻘﺪﱘ ﺃﻋﲏ ﺃﻥ ﺃﻓﻌﺎﻝ ﺍﻟﺸﺮ ﻛﺎﻧﺖ ﺗﻘﻄﻊ ﻭﻟﻴﺴﺖ ﺗﺴﺘﺄﺻﻞ‪ .‬ﺃﻣـﺎ‬
‫ﺑﻜﻞ ﺷﻲﺀ ﻳﺪﻧﻮ ﺇﻟﻴﻪ ﻭﻻ ﳛﺘﺎﺝ ﺇﱃ ﻭﺳﺎﻃﺔ ﺍﻟﺘﻌﻠﻴﻢ ﻓﻴﻤﺎ ﺑﲔ ﺍﳊﺲ‬ ‫ﺍﻵﻥ ﻟﻴﺲ ﻫﻜﺬﺍ ﺑﻞ ﺇﻥ ﻓﻌﻞ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻫﻲ ﺣﻴﺎﺓ ﺇﺫﺍ ﺣﻔﻈﺘـﻬﺎ‬
‫ﻟﻠﻤﺤﺴﻮﺱ ﻭﻫﻜﺬﺍ ﺗﻜﻮﻥ ﺣﻮﺍﺱ ﺍﻟﻌﻘﻞ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﺈ‪‬ـﺎ ﲢـﺲ‬ ‫ﺍﻟﻨﻔﺲ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺍﷲ ‪‬ﺪﻭﺀ‪ ،‬ﺗﺸﻔﻲ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻬﺎ ﻭﻛﻞ ﻭﺻﻴﺔ ﻣﻦ‬
‫ﲟﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﺑﺎﻟﻄﺒﻊ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﻗﺎﻡ ﺑﺎﳊﻘﻴﻘﺔ ﰲ ﺻﺤﺔ ﻃﺒﻴﻌﺘـﻪ‬ ‫ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺗﺸﻔﻲ ﺟﺰﺀ ﺧﺎﺹ ﰲ ﺍﻟﻨﻔﺲ ﻭﺑﻔﻌﻞ ﻫﺬﻩ ﺍﻟﻮﺻـﺎﻳﺎ‬
‫ﻼ ﻋﻨﻬﺎ‪ .‬ﻗﺎﻝ ﺑﻮﻟﺲ ﺍﻟﺮﺳﻮﻝ ﺇﻧـﺎ‬‫ﻭﺻﺎﺭ ﻧﺎﻇﺮﹰﺍ ﺍﳌﻌﺮﻓﺔ ﻭﻟﻴﺲ ﺳﺎﺋ ﹰ‬ ‫ﳛﺲ ﺍﻟﺬﻱ ﻳﺸﻔﻲ ﻭﺍﻟﺬﻱ ﻳﺸﻔﻲ ﻓﻘﻂ‪ .‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺟـﺰﺀ ﺍﻟـﻨﻔﺲ‬
‫ﻧﻨﻈﺮ ﻫﻬﻨﺎ ﻛﻤﺜﻞ ﺑﺎﳌﺮﺁﺓ ﻭﻟﻜﻦ ﻫﻨﺎﻙ ﻭﺟﻬﹰﺎ ﻣﻘﺎﺑﻞ ﻭﺟﻪ‪.‬‬ ‫ﺍﳌﺘﺄﱂ ﻟﻦ ﻳﻘﺘﲏ ﺻﺤﺔ ﻭﻳﻌﺘﻖ ﻣﻦ ﺃﻥ ﻳﺘﺄﱂ ﺑﻜﻞ ﺷﻲﺀ ﻳﻼﻗﻴﻪ ﺇﻥ ﱂ‬
‫@ @‬ ‫ﻳﺸﻒ‪ .‬ﻭﻫﺬﺍ ﻳﻜﻮﻥ ﻭﻗﺘﹰﺎ ﺑﺎﻟﻨﻌﻤﺔ ﻭﻭﻗﺘﹰﺎ ﻳﻌﻄﻰ ﺑﺎﻟﺸﺮﻉ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ‬
‫ﺍﻗﺘﲎ ﺻﺤﺔ ﺍﻟﻨﻔﺲ ﺑﻐﻠﺒﺔ ﺍﻵﻻﻡ ﻭﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻓﺈﻧﻪ ﻣﻌﻠـﻮﻡ ﺃﻧـﻪ‬
‫@ @‬
‫ﺍﻗﺘﻨﺎﻫﺎ ﺑﺎﻟﺸﺮﻉ ﻭﻳﻮﻟﺪ ﻣﻨﺬ ﺍﻟﺮﺃﺱ ﻭﻳﻈﻬﺮ ﰲ ﺑﻠﺪ ﺇﻧﺴﺎﻥ ﺍﻟـﺮﻭﺡ‬
‫}‪{١٣٩‬‬ ‫}‪{١٣٨‬‬
 ‫ﺗﺮﻛﻴﺐ ﺑﺎﻟﻐﻴﺎﺭ ﻭﻣﻌﺮﻭﻑ ﺃﻧﻪ ﻳﻘﺒﻞ ﺗﺼﻮﺭﹰﺍ ﺑﺴﻴﻄﹰﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﻨﻌﻤﻪ‬
‫ﻭﻳﻌﻄﻴﻪ ﻟﺬﺓ ﻣﺜﻠﻪ ﻷﻧﻪ ﻏﺬﺍﺀ ﻃﺒﻴﻌﺘﻪ ﻭﻫﻮ ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﻌﺴﻞ ﻭﻣـﻦ‬
‫ﲨﻴﻊ ﺍﳌﺬﺍﻗﺎﺕ ﺍﻟﱵ ﰲ ﺍﻟﻌﺎﱂ‪ .‬ﻭﺩﺍﻭﺩ ﻳﺘﻜﻠﻢ ﻋﻘﻠﻴﹰﺎ ﻓﻴﻘﻮﻝ ﺇﻥ ﻣﻌﺮﻓﺔ‬
‫ﺍﷲ ﺃﺣﻠﻰ ﻣﻦ ﺍﻟﻌﺴﻞ ﻭﺍﻟﺸﻬﺪ ﻭﻣﻌﻠﻮﻡ ﺃﻧﻪ ﻟﻴﺲ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﳛﺲ‬
‫ﲝﻼﻭﺓ ﺍﻟﻌﺴﻞ ﻫﻮ ﺍﻟﺬﻱ ﳛﺲ ﲝﻼﻭﺓ ﻣﻌﺮﻓﺔ ﺍﷲ ﻷﻥ ﻫﺬﻩ ﺍﳌﺬﺍﻗـﺔ‬
‫ﻫﻲ ﻟﻠﺬﻫﻦ ﻷﻥ ﻣﻨﻪ ﻓﻘﻂ ﻳﺘﻐﺬﻯ ﻭﻳﺘﻘﻮﻯ ﺃﻳﻀﹰﺎ ﻭﻫﻜﺬﺍ ﻻ ﻳﻜﻮﻥ‬
‫ﻏﺎﻟﺒﹰﺎ ﻟﻶﻻﻡ ﻓﻘﻂ ﺑﻞ ﻭﻏﲑ ﺣﺎﺱ ﺑـﺎﻵﻻﻡ ﻷﻥ ﻗـﻮﺓ ﺣﺎﺳـﻴﺘﻪ‬
‫ﺑﺎﻟﺮﻭﺣﻴﺎﺕ ﻻ ﺗﺘﺮﻛﻪ ﻳﺮﺟﻊ ﳊﺲ ﺷﻲﺀ ﺁﺧﺮ ﻷﻥ ﺍﻟﺬﻱ ﻳﺮﻳـﺪ ﺃﻥ‬
‫ﳛﺲ ﻟﻴﺲ ﻣﻀﻄﺮﹰﺍ ﺃﻥ ﻳﻄﻠﺐ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﻣﺎ ﺩﺍﻡ ﻳﻮﺟـﺪ ﺣـﺴﺎﺱ‬
‫ﻭﳏﺴﻮﺱ ﻭﺣﺎﺳﻴﺔ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ ﺣﺴﺐ ﻣﺎ ﺃﺭﻯ ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺘﻮﺣﺪ‬
‫ﺃﻥ ﻳﺪﺍﻭﻡ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻜﺜﲑﺓ ﻷ‪‬ﺎ ﻻ ﺗﻌﻄﻴﻪ ﺳـﻜﻮﻧﹰﺎ ﺑـﻞ ﺳﺠـﺴﹰﺎ‬
‫ﻭﻟﻴﺴﺖ ﲡﻤﻊ ﻋﻘﻠﻪ ﺑﻞ ﺗﺸﺘﺘﻪ ﺑﺎﻟﻄﻴﺎﺷﺔ ﻭﻟﻜﻦ ﺇﻥ ﻛﻨﺖ ﺗﻘﻮﻝ ﺇﻥ‬
‫ﺃﺣﺪ ﺍﻟﻘﺪﻳﺴﲔ ﻗﺎﻝ ﺇﻥ ﺍﻟﻘﺮﺍﺀﺓ ﲡﻤﻊ ﺍﻟﻌﻘﻞ ﺃﻗﻮﻝ ﻟﻚ ﺇﻥ ﻫﺬﺍ ﺣﻖ‬
‫ﺇﺫ ﺃ‪‬ﺎ ﲡﻤﻊ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﺍﻟﺘﻔﺖ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻫﻮ ﺧﺎﺭﺝ ﻋـﻦ‬
‫ﻼ‬‫ﺫﺍﺗﻪ ﺑﺎﻟﻜﻠﻴﺔ ﻓﺤﻴﻨﺌﺬ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻘﺮﺃ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭﻗﺘﹰﺎ ﻗﻠﻴ ﹰ‬
‫ﺣﱴ ﳛﺲ ﺃﻧﻪ ﻗﺪ ﲡﻤﻊ ﺿﻤﲑﻩ ﻭﺣﻴﻨﺌﺬ ﻳﺮﺩﻩ ﻣـﻦ ﺍﻟﻘـﺮﺍﺀﺓ ﺇﱃ‬
‫ﻃﻬﺎﺭﺓ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺣﱴ ﰲ ﻭﻗﺖ ﺍﻟﻘﺮﺍﺀﺓ ﻻ ﻳﻄﻠﺐ ﻣﻌﺮﻓﺔ ﺍﻟﻜـﻼﻡ‬
‫ﻭﺗﻔﺴﲑ ﻣﻌﻨﺎﻩ ﻭﻟﻮ ﻭﻗﻊ ﻟﻪ ﺫﻟﻚ ﻭﺃﻟﻘﺎﻩ ﰲ ﺍﻟﻄﻴﺎﺷﺔ ﺑـﻞ ﻟﻴﻄﻠـﺐ‬
‫ﺍﻟﺘﺼﻮﺭ ﺍﻟﺮﻭﺣﺎﱐ ﺍﻟﺬﻱ ﻟﻠﻜﻼﻡ ﻓﻘﻂ‪ .‬ﻷﻧﻪ ‪‬ﺬﺍ ﻓﻘﻂ ﻳﺘﻨﻌﻢ ﺍﻟﻌﻘﻞ‪.‬‬
‫ﻼ ﺣﻴﺚ ﻻ ﺷﻲﺀ ﻓﺈﻧﻪ ﻻ ﻳﻌﺪ ﺷﻴﺌﹰﺎ ﻭﻻ ﻳﻔﺮﺯ ﺗﺮﻛﻴـﺐ ﻋـﻦ‬
‫}‪{١٤١‬‬
‫‪@ @òϊȶ@ñõaŠÔÛa‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﺘﻌﻠﻤﻮﺍ ﻣﻌﺮﻓﺔ ﺍﳌﺴﻴﺢ ﺑـﺎﻟﻜﻼﻡ ﻫـﻢ‬
‫ﺧﺎﺭﺟﻮﻥ ﻋﻦ ﺍﻟﺘﺮﺗﻴﺐ ﻷﻥ ﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ ﻋـﻦ ﻫـﺬﻩ ﺍﳌﻌﺮﻓـﺔ‬
‫ﺑﻮﺳﺎﻃﺔ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻜﺜﲑﺓ ﻻ ﻳﺘﻘـﺪﻣﻮﻥ ﺇﱃ ﺍﻷﻣـﺎﻡ ﺑـﻞ‬
‫ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺍﻟﻮﺭﺍﺀ ﻷﻥ ﺍﻟﻘﺮﺍﺀﺓ ﺍﻟﻜﺜﲑﺓ ﺗﺼﻨﻊ ﻣﻌﺎﺭﻑ ﻛـﺜﲑﺓ ﰲ‬
‫ﺍﻟﻨﻔﺲ ﻣﻦ ﺃﺟﻞ ﻛﺜﺮﺓ ﺍﻷﻓﻬﺎﻡ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻘـﺮﺍﺀﺍﺕ ﺍﳌﺨﺘﻠﻔـﺔ‬
‫ﻭﺑﺎﻟﻀﺮﻭﺭﺓ ﻻﺑﺪ ﺃﻥ ﻳﺘﺤﺮﻙ ﺍﻟﻌﻘﻞ ﲝﺴﺐ ﺇﻓﺮﺍﺯ ﺍﻟﻘـﺮﺍﺀﺓ ﺑﻐﻴـﺎﺭ‬
‫ﺍﻷﻓﻜﺎﺭ‪ .‬ﻭﻣﺎ ﺩﺍﻣﺖ ﺗﺘﺤﺮﻙ ﻓﻴﻪ ﺃﻓﻜﺎﺭ ﻛـﺜﲑﺓ ﻓﻬـﻮ ﻟـﻴﺲ ﰲ‬
‫ﺍﻟﺴﻜﻮﻥ ﻷﺟﻞ ﺃﻥ ﻛﺜﲑﻳﻦ ﺳﺎﻛﻨﻮﻥ ﻓﻴﻪ ﻭﻻ ﳝﻜـﻦ ﺃﻥ ﳛـﺴﺐ‬
‫ﻣﺘﻮﺣﺪﹰﺍ ﻭﺳﺎﻛﻨﹰﺎ ﰲ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﻷﻥ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺍﻟﻮﺣﺪﺓ ﻳﺮﻳـﺪ ﺃﻥ‬
‫ﻼ ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ ﻭﺍﻟﺰﻯ ﻭﺍﻷﻣﺮ ﻇﺎﻫﺮ ﺃﻥ ﺍﻟـﺬﻱ ﻫـﻮ‬ ‫ﻳﻜﻮﻥ ﺩﺍﺧ ﹰ‬
‫ﺩﺍﺧﻞ ﺍﻟﺘﺮﻛﻴﺐ ﻟﻴﺲ ﻋﻨﺪﻩ ﻏﻴﺎﺭﺍﺕ ﻭﻛﺜﺮﺓ ﺃﻓﻜﺎﺭ ﺑـﻞ ﺗـﺼﻮﺭ‬
‫ﻭﺣﻴﺪﻱ ﻓﻘﻂ ﻓﺈﻥ ﻭﺟﺪ ﻛﺜﺮﺓ ﺃﻓﻜﺎﺭ ﻓﻬﻲ ﺗﻜﻮﻥ ﰲ ﺍﻟﺘﺮﻛﻴـﺐ‪.‬‬
‫ﻓﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻮﺣﺪﺓ ﻫﻲ ﺍﻟﺒﺴﺎﻃﺔ ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﺒﺴﺎﻃﺔ ﺗﻜﻮﻥ ﺩﺍﺧﻠﺔ‬
‫ﻣﻦ ﺍﻟﺘﺮﻛﻴﺐ ﻛﺬﻟﻚ ﺍﻟﺘﺼﻮﺭ ﺍﻟﻮﺣﻴﺪﻱ ﻳﻜﻮﻥ ﺩﺍﺧﻞ ﺍﻟﻔﻜـﺮ ﻷﻥ‬
‫ﺍﻟﺬﻫﻦ ﻳﻘﺒﻞ ﺍﻷﺷﻜﺎﻝ ﻣﺜﻞ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻨﻈﺮﻩ ﻭﺣﻴﻨﻤـﺎ ﻳﻨﻈـﺮ‬
‫ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﺍﻟﻌﺎﱂ ﺣﺴﺐ ﺍﻟﻐﻴﺎﺭﺍﺕ ﻭﺍﻷﻟﻮﺍﻥ ﻭﺯﻯ ﺗﺪﺍﺑﲑﻩ ﻓﻜﺬﻟﻚ‬
‫ﻳﻘﺒﻞ ﻣﻨﻪ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺍﻷﺷﻜﺎﻝ ﺣﺴﺐ ﻛﺜﺮ‪‬ـﺎ ﻭﺍﺧﺘﻼﻓﻬـﺎ ﲢـﺮﻙ‬
‫ﺍﻷﻓﻜﺎﺭ ﻭﺍﻷﻓﻜﺎﺭ ﺇﺫﺍ ﲢﺮﻛﺖ ﺳﺠﺴﺖ ﺍﻟﺬﻫﻦ ﻓﺈﻥ ﻛﺎﻥ ﻳﻨﻈـﺮ‬
‫ﺩﺍﺧ ﹰ‬
‫}‪{١٤٠‬‬
‫ﺇﻥ ﺍﻟﻜﺘﺐ ﻗﺪ ﺗﺘﻜﻠﻢ ﻋﻦ ﺍﻟﻼﻫﻮﺕ ﺃﻭ ﻋﻦ ﺍﳋﻠﻴﻘـﺔ ﺃﻭ ﻋـﻦ‬
‫ﺍﻟﻌﻨﺎﻳﺔ ﺃﻭ ﻋﻦ ﺍﻟﺪﻳﻨﻮﻧﺔ ﺃﻭ ﻋﻦ ﳎﺊ ﺍﻟﺮﺏ ﺃﻭ ﻋﻦ ﺳﲑ ﻗﻮﻡ ﻗﺪﻳﺴﲔ‬
‫ﺃﻭ ﻋﻦ ﻭﺻﺎﻳﺎ ﻣﺸﺮﻭﻋﺔ ﻣﻘﺎﺑﻞ ﺍﻟﺸﺮﻭﺭ‪ .‬ﻓﻤﻦ ﲨﻴﻊ ﻫﺬﻩ ﻳﻨﺒﻐـﻲ‬
‫ﻟﻠﻤﺘﻮﺣﺪ ﺃﻥ ﻳﺘﻤﺴﻚ ﺑﺎﻟﻮﺻﺎﻳﺎ ﻭﻳﻌﻤﻞ ‪‬ﺎ‪ .‬ﺃﻣﺎ ﺍﻟﱵ ﻋﻠﻰ ﺍﻟﺪﻳﻨﻮﻧﺔ‬
‫ﻭﺍﻟﻌﻨﺎﻳﺔ ﻓﻠﻴﻠﺰﻡ ﺍﻟﺴﻜﻮﺕ ﻋﻨﻬﺎ ﻭﻳﻬﺘﻢ ﺑﺼﺤﺔ ﺍﻟﻨﻔﺲ ﻭﻳﻠﺘﻘﻂ ﻣـﻦ‬
‫ﺍﻟﻜﺘﺐ ﻛﻼﻡ ﺗﻌﻠﻴﻢ ﻷﺟﻞ ﻫﺬﺍ ﻓﻘﻂ ﻭﻟﻴﺲ ﳌﻌﺮﻓـﺔ ﺍﻷﺷـﻴﺎﺀ ﻷﻥ‬
‫ﲨﻴﻊ ﻛﻼﻡ ﺍﻟﻜﺘﺐ ﻗﺪ ﺃﻋﻄﻰ ﻟﺴﻤﺎﻉ ﺍﻹﳝﺎﻥ ﺃﻣﺎ ﺍﳌﻌﺮﻓﺔ ﻓﻬﻲ ﺗﻈﻬﺮ‬
‫ﻟﻠﻌﻘﻞ ﺑﻌﺪ ﺻﺤﺔ ﺍﻟﻨﻔﺲ ﺗﻠﻚ ﺍﻟﱵ ﻋﻨﺪﻣﺎ ﻳﻨﻈﺮﻫﺎ ﻳﺪﻫﺶ ‪‬ﺎ ﻭﻳﺘﻨﻌﻢ‬
‫‪‬ﺎ ﻓﻘﻂ ﻭﺃﻣﺎ ﺗﻼﻭ‪‬ﺎ ﺑﺎﻟﻜﻼﻡ ﻓﺈﻧﻪ ﻻ ﻳﻘﺪﺭ ﺣﱴ ﻭﺇﻥ ﺃﺭﺍﺩ ﺫﻟﻚ ﻓﻼ‬
‫ﻳﺴﺘﻄﻴﻊ ﻣﻦ ﺃﺟﻞ ﺃ‪‬ﺎ ﱂ ﺗﻈﻬﺮ ﻟﻪ ﺑﺎﻟﺘﺮﻛﻴﺐ ﺣﱴ ﳝﻜﻨﻪ ﺃﻥ ﻳﺮﻛﺐ‬
‫ﻛﻼﻣﹰﺎ ﻟﻴﻈﻬﺮﻫﺎ ﺑﻪ ﻣﺜﻠﻤﺎ ﺑﲔ ﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﺃﻧﻪ ﺧﻄـﻒ ﻋﻘﻠـﻪ‬
‫ﻭﻧﻈﺮ ﺍﻟﺮﻭﺣﻴﺎﺕ ﻭﺃﻣﺎ ﳌﺎ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻒ ﻭﻳﺘﻜﻠﻢ ﻋﻤﺎ ﻧﻈﺮ ﻓﺈﻧﻪ ﱂ‬
‫ﻳﻘﺪﺭ ﺇﺫ ﻗﺎﻝ ﺃﻧﻪ ﻧﻈﺮ ﻭﲰﻊ ﻛﻼﻣﹰﺎ ﻻ ﻳﻨﻄﻖ ﺑﻪ‪ .‬ﻓﺎﺗﺮﻙ ﻋﻨﻚ ﻃﻠﺐ‬
‫ﺍﳌﻌﺮﻓﺔ ﺇﱃ ﺃﻥ ﺗﺒﻠﻎ ﺑﻠﺪﻫﺎ ﻭﺍﻃﻠﺐ ﻭﺍﺟﺘﻬﺪ ﰲ ﻛﻴﻔﻴﺔ ﺍﻟﺪﺧﻮﻝ ﺇﱃ‬
‫ﺑﻠﺪ ﺍﳌﻌﺮﻓﺔ ﻣﺜﻠﻤﺎ ﻋﻠﻤﻨﺎ ﺩﺍﻭﺩ ﺍﻟﻘﺪﻳﺲ ﻓﻬﻮ ﺃﺭﺍﻧﺎ ﻛﻴﻒ ﻧﺼﻌﺪ ﺇﱃ‬
‫ﻃﻮﺭ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻭﱂ ﻳﻌﻠﻤﻨﺎ ﻛﻴﻔﻴﺔ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻭﻣﺎ ﻫﻲ ﻷﻧﻪ ﻗﺎﻝ ﻣﻦ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﻳﺼﻌﺪ ﺇﱃ ﻃﻮﺭ ﺍﻟﺮﺏ ﺃﻭ ﻣﻦ ﻳﻘﻮﻡ ﰲ ﻣﻮﺿﻊ ﻗﺪﺳﻪ ﺍﻟﻄﺎﻫﺮ‬
‫ﺍﻟﻴﺪﻳﻦ ﺍﻟﻨﻘﻲ ﺍﻟﻘﻠﺐ‪ .‬ﺍﻟﺬﻱ ﱂ ﳛﻤﻞ ﻧﻔﺴﻪ ﺇﱃ ﺍﻟﺒﺎﻃﻞ ﻭﱂ ﳛﻠـﻒ‬
‫ﺑﺎﻟﻐﺶ‪ ...‬ﺇﱁ‪.‬‬
‫}‪{١٤٣‬‬
‫ﻟﻴﺲ ﻛﻞ ﻣﻦ ﻳﻘﺮﺃ ﺍﻟﻜﺘﺐ ﻳﻘﺮﺃﻫﺎ ﺣﺴﻨﹰﺎ ﻭﲟﻌﺮﻓﺔ ﻷﻧﻪ ﻫﻨﺎﻙ ﻣﻦ‬
‫ﻳﻘﺮﺃ ﻷﺟﻞ ﺍﻟﺘﻼﻭﺓ ﻭﺁﺧﺮ ﻷﺟﻞ ﺍﻟﺘﺬﻛﺎﺭ ﻭﺁﺧﺮ ﻳﺮﻳـﺪ ﺃﻥ ﻳـﺘﻌﻠﻢ‬
‫ﺍﻟﺘﻔﺴﲑ ﻭﺁﺧﺮ ﻷﺟﻞ ﺩﺭﺑﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﺁﺧﺮ ﻷﺟﻞ ﺍ‪‬ﺎﺩﻟـﺔ‬
‫ﻣﻊ ﺍﳍﺮﺍﻃﻘﺔ ﻭﺁﺧﺮ ﻋﻨﺪﻣﺎ ﻳﺘﺤﺮﻙ ﻓﻴﻪ ﺃﱂ ﺍﻟﺘﻌﻠﻴﻢ ﺃﻋﲏ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ‬
‫ﻓﺈﻥ ﻗﺮﺃ ﺍﻟﻌﻘﻞ ﺑﺸﻲﺀ ﻣﻦ ﻫﺬﻩ ﺍﻵﻻﻡ ﺃﻭ ﲜﻤﻴﻌﻬﺎ ﻓﺈﻧﻪ ﻳﻨﻈﺮ ﺧﺎﺭﺟﹰﺎ‬
‫ﻓﺈﻧﻪ ﺃﻱ ﻣﻨﻔﻌﺔ ﺗﻜﻮﻥ ﻟﻠﻤﺘﻮﺣﺪ ﻣﻦ ﺗﻔﺴﲑ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻔﻼﻧﻴﺔ ﺃﻭ ﻣﻦ‬
‫ﻣﻌﲎ ﺍﻷﻟﻔﺎﻅ‪ .‬ﺳﺮ ﺇﱃ ﺍﻷﻣﺎﻡ ﻭﻗﻢ ﰲ ﺑﻠﺪ ﺍﳌﻌﺮﻓﺔ ﻭﻻ ﺣﺎﺟﺔ ﻟـﻚ‬
‫ﺑﺎﻟﺴﺆﺍﻝ ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﻓﺈﻥ ﺳﺄﻟﺖ ﻋﻨﻬﺎ ﻓﺄﻧﺖ ﺇﱃ ﺍﻵﻥ ﻏﲑ ﻗﺎﺋﻢ ﰲ‬
‫ﺑﻠﺪﻫﺎ‪.‬‬
‫ﻋﲔ ﺍﳉﺴﺪ ﻟﻴﺴﺖ ﺗﺴﺄﻝ ﻟﻜﻲ ﺗﻨﻈﺮ ﺍﻟﺸﻤﺲ ﻭﻫﻜﺬﺍ ﻋـﲔ‬
‫ﺍﻟﺬﻫﻦ ﻻ ﺗﻐﻮﺹ ﻟﻜﻲ ﺗﻨﻈﺮ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺡ ﺑﻞ ﻣﺜﻞ ﻣﺼﺎﺩﻓﺔ ﺍﻟﻌـﲔ‬
‫ﻟﻠﺸﻤﺲ ﻭﺍﺳﺘﻀﺎﺀ‪‬ﺎ ﺑﻨﻈﺮﻫﺎ ﺇﻳﺎﻩ ﻭﻣﻦ ﺃﺟﻞ ﻫـﺬﺍ ﻗـﺎﻝ ﺃﺣـﺪ‬
‫ﺍﻟﻘﺪﻳﺴﲔ ﺇﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺘﻮﺣﺪ ﺃﻥ ﻳﻄﻠﺐ ﻣﻌﺮﻓﺔ ﺃﻟﻔﺎﻅ ﺍﻟﻜﺘـﺐ‬
‫ﺇﻻ ﺇﻥ ﺑﻠﻎ ﳌﻘﺪﺍﺭ ﺗﻠﻚ ﺍﻟﻠﻔﻈﺔ ﻟﺌﻼ ﻋﻨﺪﻣﺎ ﻳﻨﻈﺮ ﺍﻟﺸﻴﺎﻃﲔ ﺍﻟﻌﻘـﻞ‬
‫ﻣﺸﺘﻬﻴﹰﺎ ﺍﳌﻌﺮﻓﺔ ﻳﺄﺧﺬﻭﻩ ﺇﻟﻴﻬﻢ ﻭﻳﻈﻬﺮﻭﺍ ﻟﻪ ﺃﺷﻴﺎﺀ ﻣﺰﻭﺭﺓ ﻋـﻮﺽ‬
‫ﺍﳊﻖ ﻟﻴﻀﻠﻮﻩ‪ .‬ﻓﺈﻧﻪ ﻳﻜﻔﻲ ﺍﳌﺘﻮﺣﺪ ﻟﻔﻆ ﺍﻟﻜﺘﺎﺏ ﻳﺴﺘﻀﺊ ﺑﻪ ﻓﻘﻂ‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﻲ ﻭﺻﻴﺘﻪ ﻓﻠﻴﺤﻔﻈﻬﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﺳﲑﺓ ﻓﻠﻴﻌﺮﻓﻬﺎ ﻭﻣﻦ‬
‫ﻫﻮ ﺍﻟﺬﻱ ﻗﺎﳍﺎ ﻭﻋﻦ ﻣﻦ ﻗﻴﻠﺖ ﻭﻳﻜﻔﻴﻪ ﻫﺬﺍ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻫﻲ ﻣﺜﻞ‬
‫ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻌﻄﻲ ﻟﻨﻔﺴﻪ ﻓﺮﺻﺔ ﻟﻴﻔﺴﺮﻫﺎ ﻭﺇﻥ ﻛﺎﻧﺖ ﺳﺮﹰﺍ ﻣﺎ‬
‫ﻳﻜﻔﻴﻪ ﺃﻥ ﻳﻌﺮﻑ ﻭﻻ ﻳﻈﻬﺮﻩ‪.‬‬
‫}‪{١٤٢‬‬
‫ﻭﻫﺬﺍ ﻫﻮ ﻣﺎ ﻳﻠﻴﻖ ﺑﻚ ﺃﻥ ﺗﻔﻌﻞ ﺃﻋﲏ ﺃﻧﻚ ﻻ ﺗﻘﺒﻞ ﺍﻟﻐﺮﺑﺎﺀ ﺍﻟـﺬﻳﻦ‬ ‫ﳚﺐ ﻋﻠﻴﻨﺎ ﻗﺒﻞ ﻛﻞ ﺷﻲﺀ ﺃﻥ ‪‬ﺮﺏ ﻣﻦ ﺍﻟﻈﻨﻮﻥ ﺍﻟـﱵ ﻋﻠـﻰ‬
‫ﻳﺄﺗﻮﻥ ﺇﻟﻴﻚ ﻭﻟﻜﻦ ﻻ ﺗﺮﺳﻞ ﺃﻧﺖ ﻓﺘﺄﰐ ‪‬ﻢ ﻣﻦ ﺣﻴﺚ ﻳﻜﻮﻧـﻮﻥ‬ ‫ﺃﻧﻔﺴﻨﺎ ﻭﻧﻘﺘﲏ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺍﳊﺰﻥ ﻭﻧﺘﺨﺬ ﻛﻞ ﻭﻗﺖ ﺍﳍﻢ ﲞﻄﺎﻳﺎﻧﺎ ﺍﻟﱵ‬
‫ﻓﺘﺘﺮﻙ ﻣﺴﻜﻨﻚ ﻭﲤﻀﻲ ﺇﻟﻴﻬﻢ ﺑﻞ ﺃﻗﻮﻝ ﻟﻚ ﻋﻦ ﺍﻟﺬﻳﻦ ﻳﺮﺳـﻠﻮﻥ‬ ‫ﻣﻀﺖ ﻭﺍﻟﱵ ﻫﻲ ﻛﺎﺋﻨﺔ ﺍﻵﻥ ﻭﻧﻨﻈﺮ ﺑﺪﻗﺔ ﻭﻟﻄﺎﻓﺔ ﺇﻥ ﻛﺎﻧﺖ ﺃﻧﻔﺴﻨﺎ‬
‫ﺇﻟﻴﻚ ﻭﻻ ﺗﻔﺤﺺ ﺃﻣﻮﺭﻫﻢ ﻭﺗﺪﻳﻨـﻬﻢ ﻭﻻ ﺗﻔﺤـﺺ ﺇﻥ ﻛـﺎﻧﻮﺍ‬ ‫ﻗﺪ ﺃﺣﺴﺖ ﺑﺄﻭﺟﺎﻋﻬﺎ ﻷﻥ ﺣﺰ‪‬ﺎ ﻭﺩﻣﻮﻋﻬﺎ ﻭﺗﻨﻬﺪﻫﺎ ﻫﻲ ﺷـﻬﻮﺩ‬
‫ﻣﺴﺘﺤﻘﲔ ﺃﻡ ﻻ ﻷﻧﻚ ﻣﺎ ﺃﻣﺮﺕ ﺃﻥ ﺗﻜﻮﻥ ﺩﻳﺎﻧﹰﺎ ﻗﺎﺿﻴﹰﺎ ﺑﻞ ﻗـﺎﺑ ﹰ‬
‫ﻼ‬ ‫ﺣﺴﻨﺔ‪.‬‬
‫ﻣﻠﺘﻘﻴﹰﺎ ﻭﺃﻧﻚ ﻗﻠﺖ ﺃﻥ ﻫﺆﻻﺀ ﻳﻌﻄﻠﻮﻙ ﻋﻦ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺃﻧـﺎ‬ ‫‪WWWQWWW‬‬
‫ﺃﻗﻮﻝ ﻟﻚ ﺿﺪ ﻣﺎ ﻗﻠﺖ ﻷﻧﻚ ﺇﻥ ﱂ ﺗﻔﻌﻞ ﻫﺬﺍ ﻓﺈﻧﻚ ﺗﻌﺪﻡ ﻧﻈـﺮ‬
‫‪bíb•ìÛa@ÅÐy@¿@ŒîànÛa‬‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎ‪ .‬ﺇﱐ ﻻ ﺃﻇﻦ ﺃﻥ ﺟﻠﻮﺱ ﺍﻹﻧﺴﺎﻥ ﺩﺍﻫـﺸﹰﺎ ﰲ ﺍﻟـﺴﻜﻮﻥ‬
‫ﻭﺣﺪﻩ ﰲ ﻗﻼﻳﺘﻪ ﳚﻠﺐ ﻟﻪ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺑﻞ ﳛﻔﻆ ﺍﻟﻮﺻـﺎﻳﺎ ﻛﻤـﺎ‬ ‫ﻛﺘﺒﺖ ﱄ ﺃﻥ ﻛﺜﲑﻳﻦ ﻣﻦ ﺍﻟﺬﻳﻦ ﳍﻢ ﺃﻋﻤـﺎﻝ ﻳـﺴﺄﻟﻮﻧﻚ ﺃﻥ‬
‫ﻗﻠﺖ ﺁﻧﻔﹰﺎ‪ .‬ﻷﻥ ﻣﻦ ﺣﻔﻈﻬﺎ ﻳﻘﺘﲏ ﻋﺪﻡ ﺗﺄﱂ ﺍﻟﻨﻔﺲ ﺍﻟـﺬﻱ ﻣﻨـﻬﺎ‬ ‫ﺗﻜﺘﺐ ﻭﺗﺴﺄﻝ ﻣﻦ ﺃﺟﻠﻬﻢ ﻭﺃﻧﻪ ﺣﺴﺐ ﻇﲏ ﻻ ﻳﻮﺍﻓﻘﻚ ﻫﺬﺍ ﻭﻟـﻮ‬
‫ﻳﺘﻮﻟﺪ ﺍﳊﺐ ﺍﻟﺬﻱ ﻫﻮ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ‪.‬‬ ‫ﺃﻧﻪ ﺟﻴﺪ ﺃﻥ ﻳﻜﺘﺐ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺴﺄﻝ ﻋﻮﺽ ﻣﻦ ﻫﻮ ﳏﺘﺎﺝ ﻷﻥ ﻫﺬﻩ‬
‫ﺗﻠﻴﻖ ﲟﱰﻟﺔ ﻣﻦ ﻫﻮ ﺃﺣﻂ ﻣﻨﻚ ﻷﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﻠﻴﻖ ﺑﻪ ﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ‬
‫ﻭﺳﺆﺍﻟﻚ ﺍﻟﺜﺎﱐ ﻫﻮ " ﺇﳝﺎ ﺃﻓﻀﻞ ﺃﻥ ﳛﻔﻆ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻮﺻﺎﻳﺎ‬
‫ﻭﻫﻨﺎﻙ ﻣﻦ ﻳﻠﻴﻖ ﺑﻪ ﻣﱰﻟﺔ ﺍﻟﻘﺎﺋﻢ ‪‬ﺎ ﻷﻧﻪ ﺣﺴﻦ ﺃﻥ ﻳﻘﺴﻢ ﺍﻹﻧﺴﺎﻥ‬
‫ﺃﻭ ﺃﻥ ﻳﺰﺩﺭﻱ ﲨﻴﻊ ﺍﳌﻨﻈﻮﺭﺍﺕ ؟ "‪.‬‬
‫ﻣﻦ ﺫﻫﺒﻪ ﻭﻳﻌﻄﻲ ﻟﻠﻤﺤﺘﺎﺟﲔ ﻭﻟﻴﺲ ﺑﺴﺒﺐ ﻫﺬﺍ ﻳﻠﻴﻖ ﺃﻥ ﻳﻘـﺘﲏ‬
‫ﻭﺇﺟﺎﺑﺔ ﻋﻠﻰ ﺳﺆﺍﻟﻚ ﺃﻗﻮﻝ ﺃﻧﻪ ﺣﺴﺐ ﻇـﲏ ﺇﻥ ﱂ ﳛﻔـﻆ‬ ‫ﺫﻫﺒﹰﺎ ﻟﻠﺘﺼﺪﻕ ﻋﻠﻰ ﺍﳌﺴﺎﻛﲔ ﺃﻭ ﺃﻥ ﳝﻀﻲ ﺍﻹﻧـﺴﺎﻥ ﻟﻠـﺴﺠﻮﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻮﺻﺎﻳﺎ ﻓﺈﻧﻪ ﻻ ﻳﻌﺮﻑ ﺃﻧﻪ ﻗﺪ ﺍﺯﺩﺭﻯ ﲜﻤﻴﻊ ﺍﳌﻨﻈـﻮﺭﺍﺕ‬ ‫ﻭﻳﺰﻭﺭ ﺍﶈﺒﻮﺳﲔ ﻭﻳﻔﺘﻘﺪ ﺍﳌﺮﺿﻰ ﻭﻳﺼﻨﻊ ﺍﻟﺼﻠﺢ ﺑﲔ ﺍﳌﺘﻐﺎﺿﺒﲔ ﺃﻭ‬
‫ﻭﺇﻥ ﱂ ﻳﺰﺩﺭ ﻭﻳﺘﺮﻙ ﺍﻹﻧﺴﺎﻥ ﻛﻞ ﺷﻲﺀ ﻳﺮﻯ ﻓﺈﻥ ﺫﻟﻚ ﻳﺪﻝ ﻋﻠﻰ‬ ‫ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﻣﺮﺍﺗﻪ ﻭﻳﺴﻤﻊ ﺍﻟﺸﻜﺎﻳﺎﺕ ﻭﻳﻘﻀﻲ ﺑﺎﻟﻌﺪﻝ ﺑﲔ ﺍﻟﻈﺎﱂ‬
‫ﺃﻧﻪ ﱂ ﻳﺒﺪﺃ ﲝﻔﻆ ﻭﺻﺎﻳﺎ ﺍﳌﺴﻴﺢ ﺑﻌﺪ ﻛﻤﺎ ﻗﺎﻝ ﻟﺬﻟﻚ ﺍﻟﻐﲏ ﺍﻣـﺾ‬ ‫ﻭﺍﳌﻈﻠﻮﻡ ﻓﻬﺬﻩ ﲨﻴﻌﻬﺎ ﺣﺴﻨﺎﺕ ﻟﻜﻨﻬﺎ ﻻ ﺗﻮﺍﻓﻘﻚ ﺃﻧﺖ ﺃﻭ ﻣﻦ ﻫﻢ‬
‫ﻭﺑﻊ ﻛﻞ ﻣﺎﻟﻚ ﻭﺃﻋﻄﻪ ﻟﻠﻔﻘﺮﺍﺀ ﻭﻋﻨﺪ ﺫﻟﻚ ﺍﺗﺒﻌﲏ ﻓﻘﺪ ﻋﻠﻤـﻪ ﺃﻭ ﹰﻻ‬ ‫ﰲ ﺭﺗﺒﺘﻚ ﻭﻟﻜﻦ ﻳﻠﻴﻖ ﺑﻚ ﺟﺪﹰﺍ ﺃﻥ ﺗﻘﺒﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﺗﻐﺴﻞ ﺃﺭﺟﻠﻬﻢ‬
‫ﺃﻥ ﻳﺮﺫﻝ ﺍﻟﻌﺎﱂ ﻭﻳﻠﻘﻴﻪ ﺑﺎﻟﻜﻠﻴﺔ ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﺘﺒﻌـﻪ ﻭﻳﺒـﺪﺃ ﲝﻔـﻆ‬ ‫ﺑﻜﻞ ﺣﺐ ﻭﺇﻓﺮﺍﺯ ﻭﺇﻥ ﱂ ﺗﻌﻤﻞ ﻫﺬﺍ ﻓﻼ ﳝﻜﻨﻚ ﺃﻥ ﲡـﺪ ﺍﻟﻨﻘـﺎﺀ‬
‫}‪{١٤٥‬‬ ‫}‪{١٤٤‬‬
‫ﻧﺼﻮﺭ ﺗﺎﻭﺭﻳﺎ ﺫﺍﺗﻴﺔ ﻭﳉﻤﻴﻊ ﺍﻟﻜﻼﻡ ﺍﳌﻮﺿﻮﻉ ﰲ ﺍﻟﻜﺘﺐ ﻫﺬﻩ ﺍﻟﱵ‬
‫ﻟﻴﺴﺖ ﻫﻲ ﻭﺻﺎﻳﺎ ﺑﻞ ﺃﺳﺮﺍﺭ ﺑﻞ ﻭﻟﻸﺳﺮﺍﺭ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﲣﺪﻡ ﻋﻠﻰ‬
‫ﻳﺪﻳﻨﺎ ﺃﻳﻀﹰﺎ ﺗﺎﻭﺭﻳﺎ ﺭﻭﺣﺎﻧﻴﺔ ﻣﻔﻬﻮﻣﺔ ﻭﲨﻴﻊ ﻣﺎ ﻻ ﺗﺪﺭﻛﻪ ﺍﳌﻌﺮﻓـﺔ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﺗﻘﺒﻞ ﻣﻨﺎ ﺑﺎﻹﳝﺎﻥ ﻭﳓﻦ ﻧﻘﺒﻞ ﺍﳌﻌﺮﻓﺔ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺘﺎﻭﺭﻳﺎ ﺗﻠـﻚ‬
‫ﺍﻟﱵ ﲢﺼﻞ ﺑﻌﺪ ﻧﻘﺎﺀ ﺍﻟﻌﻘﻞ‪.‬‬
‫ﺇﻥ ﺍﷲ ﻗﺪ ﻭﺿﻊ ﰲ ﺍﻟﺒﺪﺀ ﻓﻴﻨﺎ ﺍﻹﳝﺎﻥ ﻛﻮﺩﻳﻌﺔ ﻃﺒﻴﻌﻴﺔ ﺑﺎﻟﻌﺪﻝ‬
‫ﻟﻜﻲ ﻧﻘﺒﻞ ‪‬ﺎ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﺇﺩﺭﺍﻛﻬﺎ ﺑﺎﳌﻌﺮﻓﺔ ﻷﻥ ﻫﻨـﺎﻙ‬
‫ﻋﻨﺪ ﺍﷲ ﺃﻣﻮﺭ ﻋﻈﻴﻤﺔ ﺗﻔﻮﻕ ﻣﻌﺮﻓﺔ ﺍﻟﺒﺸﺮﻳﺔ ﺍﻟﱵ ﻻ ﳝﻜﻦ ﻟﻠﺤﻮﺍﺱ‬
‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﺃﻥ ﲢﺲ ‪‬ﺎ ﻭﻻ ﻟﻨﻄﻘﻴﺔ ﺍﻟﻌﻘﻞ ﺃﻥ ﺗﺪﺭﻛﻬﺎ ﻓﻠﻬﺬﺍ ﺃﻋﻄﺎﻧﺎ‬
‫ﺍﷲ ﺍﻹﳝﺎﻥ ﻟﻜﻲ ﻧﻌﺮﻑ ﺑﻪ ﺃﻥ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻮﺟﻮﺩﺓ‪ .‬ﻭﻫﻜﺬﺍ ﻳﺘﻮﻟﺪ‬
‫ﻓﻴﻨﺎ ﺍﻟﺮﺟﺎﺀ ‪‬ﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻦ ﺍﻹﳝﺎﻥ ﻓﺒﺎﻹﳝﺎﻥ ﻧﻌﺘﺮﻑ ﺃﻥ ﺍﷲ ﻛﺎﺋﻦ‬
‫ﻭﻫﻮ ﺳﻴﺪ ﻭﻫﻮ ﺧﺎﻟﻖ ﻭﻧﻌﺮﻑ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﳔﺎﻑ ﻣﻨﻪ ﻭﳓﻔﻆ‬
‫ﻭﺻﺎﻳﺎﻩ ﻭﻛﻤﺜﻞ ﻣﻦ ﺳﻴﺪ ﳔﺎﻓﻪ ﻭﻧﺴﺄﻝ ﻋﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﻳﺒﻐـﻀﻬﺎ‬
‫ﻓﻨﺒﺘﻌﺪ ﻋﻨﻬﺎ ﺗﻠﻚ ﺍﻟﱵ ﺣﺬﺭﺕ ﻋﻨﻬﺎ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻟـﱵ ﲢـﺖ‬
‫ﺍﳋﻮﻑ ﻭﺧﺼﻮﺻﹰﺎ ﺑﻘﻮﻟﻪ ﻻ ﺗﻔﻌﻞ ﺑﻘﺮﻳﺒﻚ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﺗﺒﻐـﻀﻪ‬
‫ﻟﻨﻔﺴﻚ ﻷﻥ ﲨﻴﻊ ﺍﻷﻓﻌﺎﻝ ﺍﻟﺸﺮﻳﺮﺓ ﳏﺪﻭﺩﺓ ‪‬ﺬﺍ‪ .‬ﻭﻗﻮﻟـﻪ ﻛﻤـﺎ‬
‫ﺗﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻔﻌﻞ ﺍﻟﻨﺎﺱ ﺑﻜﻢ ﺍﻓﻌﻠﻮﺍ ﺃﻧﺘﻢ ‪‬ﻢ ﺃﻳﻀﹰﺎ ﻫﻜﺬﺍ‪ ،‬ﻭﲨﻴـﻊ‬
‫ﺍﻟﱪ ﺍﻟﻄﺒﻴﻌﻲ ﻭﺍﻟﺸﺮﻋﻲ ﳏﺼﻮﺭ ‪‬ﺬﺍ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻫـﺎﺗﲔ ﺍﻟﻮﺻـﻴﺘﲔ‬
‫ﻳﻀﻄﺮﻧﺎ ﺇﱃ ﻋﻤﻠﻬﻤﺎ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﻷﻧﻪ ﺇﱃ ﺍﻵﻥ ﳓﻦ ﻗـﺎﺋﻤﲔ‬
‫ﺑﺮﺗﺒﺔ ﺍﻟﻌﺒﻴﺪ ﻓﺎﻟﺬﻱ ﳛﻔﻆ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻫﻮ ﺍﻵﻥ ﻋﺒﺪ ﻭﳛﻔﻈﻬﺎ ﻣﻦ‬
‫}‪{١٤٧‬‬
‫ﻭﺻﺎﻳﺎﻩ ﻭﻳﻨﺒﻐﻲ ﻟﻚ ﺃﻥ ﺗﻌﺮﻑ ﺃﻥ ﺑﻌﺾ ﺍﻟﻮﺻﺎﻳﺎ ﲢﻔﻆ ﰲ ﺗـﺪﺑﲑ‬
‫ﺍﻟﻌﺎﱂ ﻭﺑﻌﻀﻬﺎ ﳛﻔﻆ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺪﺑﲑ ﻭﺑﻌﻀﻬﺎ ﻳﻌﻤـﻞ ﰲ‬
‫ﻼ ﺍﻣﺾ ﻣﻌﻪ‬‫ﺍﻟﺘﺪﺑﲑﻳﻦ‪ .‬ﺃﻣﺎ ﺃﻏﺴﻞ ﺃﺭﺟﻞ ﺍﻟﻐﺮﺑﺎﺀ ﻭﻣﻦ ﻳﺴﺨﺮﻙ ﻣﻴ ﹰ‬
‫ﺍﺛﻨﲔ ﻫﺬﻩ ﺍﻟﱵ ﺫﻛﺮ‪‬ﺎ ﱄ ﰲ ﺭﺳﺎﻟﺘﻚ ﻭﺃﺯﻳﺪ ﺃﻧﺎ ﻋﻠﻴﻬﺎ ﻣﺎ ﺗﺒﻘـﻰ‬
‫ﻗﻮﻟﻪ ﻭﻣﻦ ﺿﺮﺑﻚ ﻋﻠﻰ ﺧﺪﻙ ﺩﺭ ﻟﻪ ﺍﻵﺧﺮ ﻭﻣﻦ ﻳـﺮﺩ ﺃﻥ ﻳﺄﺧـﺬ‬
‫ﺛﻮﺑﻚ ﺃﻋﻄﻪ ﺃﻳﻀﹰﺎ ﺭﺩﺍﺀﻙ ﻭﺑﺎﺭﻛﻮﺍ ﻻﻋﻨﻴﻜﻢ ﻭﻃﺎﺭﺩﻳﻜﻢ ﻭﺍﺻﻨﻌﻮﺍ‬
‫ﺍﳊﺴﻦ ﻣﻊ ﻣﻦ ﻳﺒﻐﻀﻜﻢ ﻭﺻﻠﻮﺍ ﻣﻦ ﺃﺟﻞ ﺍﻟﺬﻳﻦ ﻳﻄﺮﻭﺩﻧﻜﻢ ﻫـﺬﻩ‬
‫ﺍﻟﻮﺻﺎﻳﺎ ﻛﻠﻬﺎ ﻫﻲ ﻛﺎﻣﻠﺔ ﻭﻟﻴﺴﺖ ﻫﻲ ﻟﻜﻞ ﺃﺣﺪ ﻟﻜﻲ ﳛﻔﻈﻬﺎ ﺑﻞ‬
‫ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺑﻠﻐﻮﺍ ﻭﻭﺻﻠﻮﺍ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻜﻤﺎﻝ ﻭﻷﺟـﻞ ﻫـﺬﺍ‬
‫ﺃﻋﻄﻰ ﺳﻴﺪﻧﺎ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻠﺮﺳﻞ ﻭﻛﻞ ﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺴﲑ ﰲ ﺗﻠﻚ‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﻌﺎﻟﻴﺔ ﻳﻠﺰﻡ ﻭﻳﻠﻴﻖ ﺑﻪ ﺣﻔﻆ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺇﻥ ﻛﺎﻥ ﻳﻐﻔـﻞ‬
‫ﻋﻦ ﺣﻔﻈﻬﺎ ﻓﺈﻧﻪ ﻻ ﻳﺆﻫﻞ ﻟﻨﻘﺎﺀ ﺍﻟﻨﻔﺲ ﻭﻻ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻫﻲ ﺑﻌـﺪ‬
‫ﺍﻟﻨﻘﺎﺀ‪.‬‬
‫ﻭﻳﻨﺒﻐﻲ ﺃﻥ ﺃﻋﺮﻓﻚ ﺃﻳﻀﹰﺎ ﻫﺬﺍ ﻟﻜﻲ ﺗﻌﻠﻢ ﺑﺘﺤﻘﻴﻖ ﻣـﺎ ﻫـﻲ‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﻟﺘﻌﺮﻑ ﻛﻴﻒ ﺗﺮﺗﻘﻲ ﺇﻟﻴﻬﺎ ﻓﺈﻥ ﻛﻨﺖ ﺗـﺸﺘﻬﻲ ﺍﻟﺘﺎﻭﺭﻳـﺎ‬
‫ﻓﺘﺎﻭﺭﻳﺎ ﺍﻟﻄﺒﺎﺋﻊ ﺛﻼﺛﺔ‪ :‬ﺍﺛﻨﺘﺎﻥ ﳘﺎ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﻨﺎﻃﻘﺔ ﻭﻏـﲑ ﺍﻟﻨﺎﻃﻘـﺔ‬
‫ﻭﺍﻟﺮﻭﺣﺎﻧﻴﻮﻥ ﻭﺍﳉﺴﺪﺍﻧﻴﻮﻥ ﻭﺃﺧﺮﻯ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺜـﺎﻟﻮﺙ ﺍﻟﻘـﺪﻭﺱ‪.‬‬
‫ﻭﺑﻌﺪ ﻫﺬﻩ ﻫﻨﺎﻙ ﻃﻘﺲ ﺁﺧﺮ ﻟﻠﺘﺎﻭﺭﻳﺎ ﻓﺈﻥ ﻟﻜﻞ ﺷﻲﺀ ﻏﲑ ﻣـﺪﺭﻙ‬
‫ﺗﺼﻮﺭ ﺗﺎﻭﺭﻳﺎ ﻣﻌﻘﻮﻟﺔ‪ .‬ﺃﻋﲏ ‪‬ﺬﺍ ﻋﻦ ﺧﻠﻘﺔ ﺍﷲ ﻭﻋﻨﺎﻳﺘﻪ ﻭﺩﻳﻨﻮﻧﺘﻪ ﰲ‬
‫ﺍﻟﻜﻞ ﻭﳍﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﺃﻣﺮﻧﺎ ﺃﻥ ﳓﻔﻈﻬﺎ ﻭﻟﻠﻌﻘﻞ ﻧﻔـﺴﻪ‬
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‫ﻛﻨﺖ ﻗﺪ ﻗﻠﺖ ﻟﻚ ﺃﻥ ﻫﻨﺎﻙ ﻭﺻﺎﻳﺎ ﲢﻔﻆ ﻣـﻦ ﺍﳋـﻮﻑ‬
‫ﻭﻫﻨﺎﻙ ﻭﺻﺎﻳﺎ ﲢﻔﻆ ﻣﻦ ﺍﳊﺐ ﻭﺑﺎﺧﺘﺼﺎﺭ ﻧﻘﻮﻝ ﺃﻥ ﻛﻞ ﻭﺻﺎﻳﺎ‬
‫ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﲢﻔﻆ ﺑﺎﳋﻮﻑ ﻭﻭﺻﺎﻳﺎ ﺍﳌﺴﻴﺢ ﺍﻟﱵ ﻟﻠﻌﻬﺪ ﺍﳉﺪﻳﺪ‬
‫ﲢﻔﻆ ﺑﺎﳊﺐ ﻛﻤﺎ ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺇﻥ ﺣﻔﻈﺖ ﻭﺻﺎﻳﺎ ﺃﰊ ﻭﺃﻧﺎ ﺛﺎﺑﺖ ﰲ‬
‫ﳏﺒﺘﻪ ﻭﻣﻌﺮﻭﻑ ﺃﻥ ﺍﻻﺑﻦ ﻻ ﳛﻔﻆ ﻭﺻﺎﻳﺎ ﺃﺑﻴﻪ ﻣﻦ ﺍﳋﻮﻑ ﺑﻞ ﻣﻦ‬
‫ﺍﳊﺐ‪ .‬ﻭﻗﺪ ﺃﻣﺮﻧﺎ ﳓﻦ ﺃﻳﻀﹰﺎ ﺃﻥ ﳓﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻣﻦ ﺍﳊﺐ ﺑﺄﻥ ﻗﺎﻝ‬
‫ﺇﻥ ﻛﻨﺘﻢ ﲢﺒﻮﻧﲏ ﺍﺣﻔﻈﻮﺍ ﻭﺻﺎﻳﺎﻱ ﻭﺃﻧﺎ ﺃﻃﻠﺐ ﻣﻦ ﺃﰊ ﻣﻌﺰﻳﹰﺎ ﺁﺧﺮ‬
‫ﻳﺮﺳﻠﻪ ﻟﻜﻢ‪ .‬ﺃﻭﺿﺢ ﻋﻦ ﳎﻲﺀ ﺍﻟﺒﺎﺭﺍﻗﻠﻴﻂ ﺗﺼﻮﺭ ﺗﺎﻭﺭﻳـﺔ ﲨﻴـﻊ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺗﻘﺒﻞ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺑﻘﺒﻮﻝ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻭﺃﻭﻋـﺪ‬
‫ﺃﻥ ﺍﻵﺏ ﻳﺮﺳﻞ ﳍﻢ ﺍﻟﺒﺎﺭﺍﻗﻠﻴﻂ ﻋﻨﺪﻣﺎ ﳛﻔﻈﻮﻥ ﻭﺻﺎﻳﺎﻩ‪ .‬ﻓﻬﻞ ﺭﺃﻳﺖ‬
‫ﺃﻧﻪ ﻫﻜﺬﺍ ﻣﻦ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻳﺄﰐ ﺍﻟﻌﻘﻞ ﺇﱃ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻭﻟﻴﺲ ﺣﺴﺐ‬
‫ﻣﺎ ﻇﻨﺖ ﺣﻜﻤﺘﻚ ﺃﻥ ﻋﻤﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻣﻌﻮﻕ ﺍﻟﺘﺎﻭﺭﻳﺎ‪ .‬ﺍﺣﻔﻆ ﺍﻵﻥ‬
‫ﻭﺻﺎﻳﺎ ﺍﳉﺪﻳﺪﺓ ﻷﻧﻚ ﲢﺐ‪ .‬ﻭﺫﻟﻚ ﺇﻥ ﺃﺣﺴﺴﺖ ﺑﻨﻔﺴﻚ ﺃﻧﻚ ﻗﺪ‬
‫ﺑﻠﻐﺖ ﻟﻌﻈﻢ ﺍﳊﺐ ﻭﻟﻴﺲ ﻣﻦ ﺃﺟﻞ ﺍﳋﻮﻑ ﻭﺃﺫﻛﺮ ﺑﻮﻟﺲ ﺍﻟـﺬﻱ‬
‫ﻛﺎﻥ ﻣﻦ ﺛﻘﺘﻪ ﺑﺎﳊﺐ ﻛﺎﻥ ﳛﺘﻘﺮ ﻛﻞ ﺷﻲﺀ ﻣﺎ ﻳﺮﻯ ﻭﻣﺎ ﻻ ﻳـﺮﻯ‬
‫ﻷﻧﻪ ﻛﺎﻥ ﳚﺎﻫﺪ ﺑﻘﻮﺓ ﺍﳊﺐ ﻓﻮﺿﻊ ﺃﺳﺎﺱ ‪‬ﺪﻳﺪﻩ ﻗﺒﺎﻟﺔ ﻛﻞ ﺷﻲﺀ‬
‫ﺑﺜﻘﺔ ﻋﻈﻢ ﻣﻮﻫﺒﺔ ﺍﷲ ﻷﺟﻠﻬﺎ ﻷﻧﻪ ﻗﺎﻝ ﺇﻥ ﻛﺎﻥ ﺍﷲ ﻣﻌﻨﺎ ﻓﻤﻦ ﻋﻠﻴﻨﺎ‬
‫ﻭﺇﻥ ﱂ ﻳﺸﻔﻖ ﻋﻠﻰ ﺍﺑﻨﻪ ﺑﻞ ﺃﺳﻠﻤﻪ ﻣﻦ ﺃﺟﻠﻨﺎ ﻛﻠﻨﺎ ﻛﻴﻒ ﻻ ﻳﻌﻄﻴﻨﺎ‬
‫ﻣﻌﻪ ﻛﻞ ﺷﻲﺀ‪ .‬ﻭﺑﻌﺪ ﺃﻥ ﺃﻇﻬﺮ ﺣﺐ ﺍﻵﺏ ﲟﻮﻫﺒﺔ ﺍﺑﻨﻪ ﺃﻇﻬﺮ ﺃﻳﻀﹰﺎ‬
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‫ﺍﳋﻮﻑ ﻭﺗﻘﺘﲏ ﺍﻟﻨﻔﺲ ﺻﺤﺔ ﻣﻦ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺗﻘﻮﻡ ﰲ ﳏﻠـﻬﺎ‬
‫ﺍﻷﻭﻝ ﻭﻣﻦ ﻫﻨﺎﻙ ﺗﺮﻗﻰ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘﺄﱂ ﻭﻣﻦ ﻋﺪﻡ ﺍﻟﺘﺄﱂ ﻳﺘﺤﺮﻙ ‪‬ﺎ‬
‫ﺍﳊﺐ ﺍﻟﺮﻭﺣﺎﱐ ﺍﻟﺬﻱ ﻣﻨﻪ ﻧﺮﺗﻔﻊ ﺇﱃ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻫـﻲ ﻣﻌﺮﻓـﺔ‬
‫ﺭﻭﺣﺎﻧﻴﺔ ﻟﻜﻞ ﺷﻲﺀ ﻣﻨﻈﻮﺭ ﻭﻏﲑ ﻣﻨﻈﻮﺭ ﻣﻦ ﲨﻴـﻊ ﺍﻟﻜﺎﺋﻨـﺎﺕ‪.‬‬
‫ﻓﻜﻴﻒ ﺗﻄﻠﺐ ﺃﻧﺖ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻭﺃﻧﺖ ﱂ ﺗﻜﻤﻞ ﺑﻌﺪ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻫﻲ‬
‫ﺃﺣﻂ ﻣﻨﻬﺎ ﻭﺗﻮﺻﻠﻚ ﺇﻟﻴﻬﺎ‪ .‬ﺑﻞ ﻭﻧﻈﻦ ﺃﻥ ﺍﻟﻌﻤﻞ ‪‬ﺎ ﻫﻮ ﺑﻄﺎﻟﺔ ﻣﻦ‬
‫ﻼ ﺍﻣﺾ ﻣﻌﻪ ﻣﻴﻠﲔ‬ ‫ﺍﻟﺘﺎﻭﺭﻳﺎ‪ .‬ﻷﻧﻚ ﻗﻠﺖ ﺇﻥ ﻭﺻﻴﺔ ﻣﻦ ﻳﺴﺨﺮﻙ ﻣﻴ ﹰ‬
‫ﻗﺪ ﻗﻴﻠﺖ ﺣﺴﻨﹰﺎ ﻟﻜﻨﻬﺎ ﻻ ﺗﻮﺻﻞ ﺍﻟﻌﻘﻞ ﻟﺮﺗﺒﺔ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ‪ .‬ﻳﺎ ﻟﻴﺘﻚ‬
‫ﻋﺮﻓﺖ ﻣﺎﺫﺍ ﻗﻠﺖ ﺃﻳﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺃﻭ ﻟﻌﻠﻚ ﲰﻌﺖ ﺻـﻮﺗﹰﺎ ﻳـﺪﻋﻮﻙ‬
‫ﻓﻘﻂ‪ .‬ﺍﻋﻠﻢ ﺃﻧﻪ ﻭﺍﺟﺐ ﺟﺪﹰﺍ ﺃﻥ ﲢﻔﻆ ﻭﺻﺎﻳﺎ ﺍﳌﺴﻴﺢ ﺑﻞ ﻭﻳﻨﺒﻐـﻲ‬
‫ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﺃﻥ ﳛﻔﻈﻬﺎ‪ .‬ﻭﺃﻣﺎ ﻭﺿﻌﻚ ﻭﺻﻴﺔ ﺍﳌـﺴﻴﺢ ﺍﻟﻜﺎﻣﻠـﺔ‬
‫ﻣﻌﻮﻗﺔ ﻋﻦ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻓﻬﺬﺍ ﻳﻘﻨﻌﻚ ﺃﻧﻚ ﻣﺎ ﻋﺮﻓﺖ ﺑﻌﺪ ﻣﺎ ﻫـﻲ‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻗﻠﺖ ﻋﻨﻬﺎ ﺁﻧﻔﹰﺎ ﺃﻭ ﻣﻦ ﻳﻀﺮﺑﻚ ﻋﻠﻰ ﺧﺪﻙ ﻗﺪﻡ ﻟـﻪ‬
‫ﺍﻵﺧﺮ ﻭﻣﺎ ﻳﺸﺒﻪ ﻫﺬﻩ ﺍﻟﱵ ﻣﻦ ﺑﻌﺪﻫﺎ ﻗﻮﻟﻪ ﻻ ‪‬ﺘﻤـﻮﺍ ﺑﺎﻟﻐـﺪ ﻭﻻ‬
‫ﺗﻘﺘﻨﻮﺍ ﺛﻮﺑﲔ ﻭﺍﺟﺤﺪ ﺍﻟﻌﺎﱂ ﲨﻴﻌﻪ ﺑﻨﻔﺴﻚ ﻭﺍﲪﻞ ﺻﻠﻴﺒﻚ ﻭﺗﻌﺎﻝ‬
‫ﺍﺗﺒﻌﲏ ﻫﺬﻩ ﺍﻟﻮﺻﺎﻳﺎ ﲨﻴﻌﻬﺎ ﻟﻴﺲ ﺣﻔﻈﻬﺎ ﻣﻦ ﺍﳋﻮﻑ ﺑـﻞ ﻣـﻦ‬
‫ﺍﳊﺐ‪.‬‬
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‫ﺍﳌﻌﺮﻓﺔ ﻳﻌﲏ ﺃﺳﺮﺍﺭ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﻛﻞ ﻣﻌﺮﻓﺔ ﺍﻟﺮﻭﺡ ﻭﺇﻥ ﻛﺎﻥ‬ ‫ﺣﺒﻪ ﻫﻮ ﺃﻧﻪ ﺃﻭﰱ ﻋﻮﺽ ﻫﺬﻩ ﺍﻟﻌﻄﻴﺔ ﺍﻟﱵ ﻫﻲ ﺃﻥ ﻭﺣﻴﺪ ﺍﷲ ﺃﺳﻠﻢ‬
‫ﱄ ﺍﻹﳝﺎﻥ ﺣﱴ ﺃﻧﻘﻞ ﺍﳉﺒﺎﻝ ﻭﻟﻴﺴﺖ ﱄ ﳏﺒﺔ ﻓﻠﺴﺖ ﺷﻴﺌﹰﺎ‪ .‬ﻭﺍﻟﻌﻘﻞ‬ ‫ﻟﻠﻤﻮﺕ ﺃﻡ ﻃﺮﺩ ﺃﻡ ﺟﻮﻉ‪ ...‬ﺇﱁ‪ .‬ﻭﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﻗـﺎﻝ ﳓـﻦ‬
‫ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﻞ ﺇﱃ ﻫﺬﻩ ﻛﻠﻬﺎ ﻓﺒﻄﻘﺲ ﻣﺮﺗﺐ ﻭﻣﻨﻬﺞ ﺷـﺮﻋﻲ‪،‬‬ ‫ﻏﺎﻟﺒﻮﻥ ﺑﺴﺒﺐ ﺍﻟﺬﻱ ﺃﺣﺒﻨﺎ ﻛﻤﺜﻞ ﻣﻦ ﻳﻘﻮﻝ ﺃﻧﻪ ﻳﺄﺧﺬ ﻣﻦ ﺣﺒﻪ ﶈﺔ‬
‫ﻓﺈﻧﻪ ﻳﺒﻠﻎ ﻟﻠﺤﺐ ﺃﻭ ﹰﻻ ﰒ ﺑﻌﺪ ﺫﻟﻚ ﻳﺴﺘﺤﻘﻬﺎ‪ .‬ﻷﻥ ﺍﳊﺐ ﻫﻮ ﺍﻟﺒﺎﺏ‬ ‫ﻭﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﻳﺘﺸﺠﻊ ﻋﻠﻰ ﺍﻵﻻﻡ ﻭﺍﻟﻀﻴﻘﺎﺕ ﻭﻣﺎ ﻛﻔﺎﻩ ﺃﻧﻪ ﻳﻘﻴﻢ‬
‫ﺍﻟﺸﺮﻋﻲ ﺇﱃ ﻫﺬﻩ ﻛﻠﻬﺎ ﺣﺴﺐ ﻗﻮﻝ ﺳﻴﺪﻧﺎ ﺃﻧﺎ ﻫﻮ ﺍﻟﺒﺎﺏ ﺇﻥ ﺩﺧﻞ‬ ‫ﺍﳊﺮﺏ ﻗﺒﺎﻟﺔ ﺗﻠﻚ ﺍﻟﻀﻴﻘﺎﺕ ﺍﻟﱵ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺸﻴﺎﻃﲔ ﺑﻞ ﺯﺍﺩ ﻣﺎ‬
‫ﰊ ﺃﺣﺪ ﻓﺈﻧﻪ ﳛﻴﺎ ﻳﺪﺧﻞ ﻭﳜﺮﺝ ﻭﳚﺪ ﻣﺮﻋﻰ ﺃﻋﲏ ﺃﻧﻪ ﻳﺴﲑ ﻣﺜـﻞ‬ ‫ﻫﻮ ﺃﻗﻮﻯ ﻣﻦ ﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺇﱐ ﺃﻋﻠﻢ ﺃﻧﻪ ﻻ ﻣﻮﺕ ﻭﻻ ﺣﻴﺎﺓ ﻭﻻ ﻋﻠﻮ‬
‫ﺣﺮ ﳉﻤﻴﻊ ﺍﳌﺼﺎﻋﺪ ﻭﺍﳌﻨﺤﺪﺭﺍﺕ ﻓﻴﺪﺧﻞ ﻭﳜﺮﺝ ﺑﺴﻠﻄﺔ ﻭﻻ ﻳﻌﻮﻗﻪ‬ ‫ﻭﻻ ﻋﻤﻖ ﻭﻻ ﻣﺎ ﺑﻘﻰ ﳑﺎ ﺫﻛﺮ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺒﻌﺪﱐ ﻋﻦ ﳏﺒﺔ ﺍﷲ ﺍﻟﱵ‬
‫ﺷﺮ ﺃﻭ ﺿﻼﻟﺔ‪ .‬ﻷﻥ ﺣﻴﺎﺓ ﺍﻟﻌﻘﻞ ﻫﻲ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺡ ﻭﻗﺪ ﻗﺎﻝ ﺑﻮﻟﺲ‬ ‫ﰲ ﺍﳌﺴﻴﺢ ﻳﺴﻮﻉ‪ .‬ﻭﺃﻳﻀﹰﺎ ﻟﺌﻼ ﻳﻈﻦ ﺃﻧﻪ ﳚﺎﻫﺪ ﻣﻦ ﺃﺟﻞ ﺍﻧﺘﻈـﺎﺭﻩ‬
‫ﺃﻧﻪ ﻻ ﻳﺮﻳﺪ ﻫﺬﻩ ﻣﻦ ﺩﻭﻥ ﺍﳊﺐ ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ ﺇﱐ ﻻ ﺃﺷﺘﻬﻴﻬﺎ ﺇﻥ ﱂ‬ ‫ﺍﻷﺟﺮ ﻛﺮﺍﻣﺔ ﻣﺮﺗﻔﻌﺔ ﻋﻠﻰ ﲨﻴﻊ ﻃﻘﻮﺱ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻗﺎﻝ ﺃﺻﻠﻲ ﺃﻥ‬
‫ﺃﺩﺧﻞ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺸﺮﻋﻲ ﺇﳍﻴﺎ ﻭﺇﻥ ﺃﻋﻄﺖ ﱄ ﺇﻧﻌـﺎﻡ ﺍﻟﺘﺎﻭﺭﻳـﺎ‬ ‫ﺃﻛﻮﻥ ﺃﻧﺎ ﺫﺍﰐ ﳏﺮﻭﻣﹰﺎ ﻣﻦ ﺍﳌﺴﻴﺢ ﻣﻦ ﺃﺟﻞ ﺁﺧﺮﻳﻦ ﻟﻜـﻲ ﳛﺒـﻮﺍ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﻠﺴﺖ ﺃﺭﻳﺪﻫﺎ ﻷﱐ ﱂ ﺃﺩﺧﻞ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﺬﻱ ﳍﺎ‬ ‫ﺍﳌﺴﻴﺢ‪ .‬ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﻘﻮﻱ ﻭﺍﻟﺘﻬﺪﻳﺪ ﺍﻟﺬﻱ ﻫﻮ ﻓﺎﺋﻖ ﺍﳌﻘﺪﺍﺭ ﻗﺒﺎﻟﺔ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﺐ ﺑﻞ ﺇﱐ ﺃﺭﻳﺪ ﺃﻭ ﹰﻻ ﺃﻥ ﺃﻗﺘﲏ ﺍﳊﺐ ﺍﻟﺬﻱ ﻫﻮ ﺗﺼﻮﺭ‬ ‫ﻛﻞ ﻣﺎ ﻳﺮﻯ ﱂ ﻳﻜﻦ ﻳﺘﺤﺮﻙ ﰲ ﺑﻮﻟﺲ ﻣﻦ ﺍﳋﻮﻑ ﻣﻦ ﺍﷲ ﺑﻞ ﻣﻦ‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻷﻭﱃ ﺍﻟﱵ ﻟﻠﺜﺎﻟﻮﺙ ﻭﻋﻨﺪ ﺫﻟﻚ ﺃﻛـﻮﻥ ﻧـﺎﻇﺮﹰﺍ ﲨﻴـﻊ‬ ‫ﺍﳊﺐ ﻟﻪ‪ .‬ﻭﻟﺘﻌﺮﻑ ﲤﺎﻣﹰﺎ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﻄﻠﺐ ﺗﺎﻭﺭﻳﺎ ﺣـﺴﺐ ﻣـﺎ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺑﺎﻟﻄﺒﻊ ﻣﻦ ﻏﲑ ﺇﻧﻌﺎﻡ‪ .‬ﻓﻠﻨﻔﻬﻢ ﻫﻨﺎ ﺣﻜﻤـﺔ ﺑـﻮﻟﺲ‬ ‫ﺍﺷﺘﻬﺖ ﺃﺑﻮﺗﻚ ﻫﺬﻩ ﺍﻟﱵ ﻛﻢ ﻣﻦ ﻭﻗﺖ ﹸﺃ ‪‬ﻫﻞ ﳍـﺎ ﺃﻧـﺎﺱ ﻏـﲑ‬
‫ﺍﻹﳍﻴﺔ ﺃﻧﻪ ﺗﺮﻙ ﲨﻴﻊ ﺍﳌﻮﺍﻫﺐ ﺍﻟﱵ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻭﻃﻠﺐ ﻃﺒﻴﻌﺔ ﺍﻷﻣﻮﺭ‬ ‫ﻣﺴﺘﺤﻘﲔ ﻭﺫﻟﻚ ﻣﻦ ﺍﻟﻨﻌﻤﺔ‪.‬‬
‫ﻣﺜﻞ ﻣﻦ ﻳﻘﻮﻝ ﺃﻥ ﻣﻮﻫﺒﺔ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻗﺪ ﺃﻋﻄﻴﺖ ﳌﻮﺳﻰ ﺃﻳﻀﹰﺎ‪ .‬ﻭﻗـﺪ‬ ‫‪Þì†Ûa@òiaìi@ìç@k§a‬‬
‫ﺃﻫﻞ ﳍﺎ ﺍﻟﺒﻄﺎﺭﻛﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﻭﻧﺎﳍﺎ ﺇﻳﻠﻴﺎ ﻭﺃﺧﻨﻮﺥ‬
‫ﺍﲰﻊ ﺃﻳﻀﹰﺎ ﻣﺎﺫﺍ ﻗﺎﻝ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﺇﻥ ﻛﻨﺖ ﺃﺗﻜﻠﻢ ﲜﻤﻴـﻊ‬
‫ﻭﻟﻜﻦ ﻟﻴﺲ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺑﻞ ﺑﻠﻤﺢ ﺻﻐﲑ ﺃﻭ ﺑﺎﺳﺘﻌﻼﻥ ﺭﻭﺣﻲ‪ .‬ﻓﺄﻧﺎ‬
‫ﻟﻐﺔ ﺍﻟﻨﺎﺱ ﻭﺍﳌﻼﺋﻜﺔ ﻭﻟﻴﺴﺖ ﱄ ﳏﺒﺔ ﻓﻘﺪ ﺻﺮﺕ ﻛﻨﺤﺎﺱ ﻳﻄﻦ ﺃﻭ‬
‫ﻟﺴﺖ ﺃﺭﻳﺪ ﺃﻥ ﺃﻧﺎﻝ ﺇﻧﻌﺎﻣﹰﺎ ﺑﺎﳌﻮﻫﺒﺔ ﺍﻟﱵ ﻣﺼﲑﻫﺎ ﺗﺆﺧﺬ ﻣﲏ ﺑـﻞ‬
‫ﺻﻨﺞ ﻳﺮﻥ‪ .‬ﻭﺇﻥ ﻛﺎﻧﺖ ﱄ ﻧﺒﻮﺓ ﻭﺃﻋﺮﻑ ﲨﻴﻊ ﺍﻷﺳـﺮﺍﺭ ﻭﻛـﻞ‬
‫ﺃﺭﻳﺪ ﺃﻥ ﺃﻛﻮﻥ ﻃﺒﻴﻌﻴﹰﺎ ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﺃﻋﺮﻑ ﺣﻘﻴﻘﺔ ﺍﻷﺷﻴﺎﺀ ﻛﻤﺜﻞ‬
‫}‪{١٥١‬‬ ‫}‪{١٥٠‬‬
 ‫‪Òì¨aë@k§a@´i‬‬
‫ﳚﺴﺮ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﺣﺮﻳﻖ ﺟﺴﺪﻩ ﻋﻨﺪﻣﺎ ﻳﻘﺮﺏ ﺇﱃ ﺍﻷﺷـﻴﺎﺀ‬
‫ﺍﻟﻮﻗﺘﻴﺔ ﻷﻧﻪ ﻳﺘﺄﻣﻞ ﻋﺬﺍﺏ ﺍﳉﺤﻴﻢ ﺍﳌﺰﻣﻊ ﻭﺣﻴﻨﻤﺎ ﻳﻘـﺎﺭﻥ ﺍﳌـﻮﺕ‬
‫ﺑﺎﳌﻮﺕ ﳜﺘﺎﺭ ﺍﳉﺰﺋﻲ ﻷﺟﻞ ﺧﻮﻓﻪ ﻣﻦ ﺫﻟﻚ ﺍﻷﺑﺪﻱ ﻭﻳﻔﺮﻕ ﺃﻳﻀﹰﺎ‬
‫ﻣﻘﺘﻨﻴﺎﺗﻪ ﺍﻟﻘﻠﻴﻠﺔ ﻟﻠﻤﺤﺘﺎﺟﲔ ﻛﻲ ﻳﺄﺧﺬ ﻋﻮﺿﻬﺎ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻜـﺜﲑﺓ‬
‫ﺍﻟﻌﻈﻴﻤﺔ ﺃﻣﺎ ﺑﻮﻟﺲ ﻓﻘﺎﻝ ﺇﻥ ﻋﻤﻠﺖ ﻫﺬﻩ ﻛﻠﻬﺎ ﲟﺨﺎﻓﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺃﻭ‬
‫ﻣﻦ ﺃﺟﻞ ﻣﻮﻫﺒﺔ ﺍﻷﺟﺮﺓ ﻭﻟﻴﺲ ﻣﻦ ﺍﳊﺐ ﻛﻤﺎ ﺃﺣﺒﻨﺎ ﻫﻮ ﻓﻠﻴﺲ ﻫﺬﺍ‬
‫ﳏﺴﻮﺏ ﻋﻨﺪﻱ ﺷﻴﺌﹰﺎ‪ .‬ﻓﺎﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﻛـﺎﻥ ﻳﺮﻳـﺪ ﺃﻥ ﻳﺘـﺸﺒﻪ‬
‫ﺑﺎﳌﺴﻴﺢ ﰲ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﻛﻤﺎ ﺃﻧﻪ ﺃﻳﻀﹰﺎ ﺃﻋﲏ ﺍﳌﺴﻴﺢ ﱂ ﻳﻀﻊ ﻧﻔﺴﻪ‬
‫ﻟﻠﻤﻮﺕ ﻭﱂ ﻳﺼﱪ ﻋﻠﻰ ﻋﺎﺭ ﺍﻟﺼﻠﻴﺐ ﻣﻦ ﺃﺟﻞ ﻏﻨﻤﻪ ﻣﻦ ﳐﺎﻓﺔ ﺃﺑﻴﻪ‬
‫ﻭﻟﻜﻦ ﻣﻦ ﺃﺟﻞ ﺣﺒﻪ ﻷﺑﻴﻪ‪ .‬ﻫﻜﺬﺍ ﺃﻧﺎ ﺃﻳﻀﹰﺎ ﻣﺜﻠﻪ ﺃﺭﻳﺪ ﺃﻥ ﺃﻋﻤـﻞ‬
‫ﻛﻞ ﺷﻲﺀ ﺑﺎﳊﺐ ﻭﻟﻴﺲ ﺑﺎﳋﻮﻑ‪ .‬ﻓﺎﳊﺐ ﻫﻮ ﺩﻟﻴﻞ ﺍﻓﺘﻘـﺎﺩ ﺍﷲ‬
‫ﻟﻠﻌﺎﱂ ﻭﺍﳋﻮﻑ ﻫﻮ ﺩﻟﻴﻞ ﺧﺪﻣﺘﻨﺎ ﷲ‪ .‬ﻓﻠﻬﺬﺍ ﺇﺫﺍ ﻣﺎ ﺗﺄﻣﻠﻨﺎ ﺑﺘﺮﺗﻴﺐ‬
‫ﺃﺻﻮﻝ ﺍﻷﻣﻮﺭ ﳒﺪ ﺃﻥ ﺍﳋﻮﻑ ﻳﻠﻴﻖ ﺑﻨﺎ ﻭﻫﻮ ﻣﻦ ﻋﻨﺪﻧﺎ ﻭﺍﳊﺐ ﷲ‬
‫ﻭﺑﻪ ﻳﺘﺤﺮﻙ‪ .‬ﻭﺇﻥ ﺳﺎﻍ ﻹﻧﺴﺎﻥ ﺃﻥ ﻳﻘﻮﻝ ﻣﻦ ﻫﻮ ﺍﷲ ﻓﻠﻴﻌﻠﻢ ﺃﻥ‬
‫ﺍﷲ ﻫﻮ ﺣﺐ ﻣﺜﻠﻤﺎ ﻗﺎﻝ ﺭﺳﻮﻟﻪ ﺇﻥ ﺍﷲ ﳏﺒﺔ ﻭﻛﻞ ﻣﻦ ﳛﺐ ﻣﻮﻟﻮﺩ‬
‫ﻣﻨﻪ‪ .‬ﺃﻓﻬﻤﺖ ﺃﻧﻪ ﺇﻥ ﱂ ﻳﻘﻢ ﺍﻹﻧﺴﺎﻥ ﻣﱰﻟﺔ ﺍﳊﺐ ﻛﻘﻮﻝ ﺍﻟﺮﺳـﻮﻝ‬
‫ﻳﻮﺣﻨﺎ ﻓﺈﻧﻪ ﻻ ﳛﺲ ﺑﻮﻻﺩﺗﻪ ﺍﻟﱵ ﻣﻦ ﺍﷲ‪ .‬ﻓﻠﻤﺎﺫﺍ ﺗﻄﻠـﺐ ﺃﻧـﺖ‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﱵ ﻫﻲ ﻓﻮﻕ ﻣﻦ ﺍﳊﺐ ﻭﺗﺸﺘﻬﻲ ﺃﻥ ﺗﻜﻮﻥ ﺧﺎﺭﺟﹰﺎ ﻣﻨﻬﺎ‬
‫ﻣﻦ ﺍﳊﺐ‪ ،‬ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻛﺎﻥ ﻳﺮﺫﳍﺎ ﺑﻮﻟﺲ ﺇﻥ ﻛﺎﻧـﺖ ﺑـﻼ‬
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‫ﻣﻦ ﻳﻘﻮﻝ ﺃﻥ ﺍﻷﺷﻴﺎﺀ ﳍﺎ ﻣﻨﺎﺳﺒﺔ ﻣﻌﻲ ﻭﺃﻥ ﻣﺘﺠﻨﺲ ﺑﺎﻟﺮﻭﺣﺎﻧﻴﺎﺕ‪.‬‬
‫ﻫﻜﺬﺍ ﺃﺭﻳﺪ ﺃﻥ ﺃﻛﻮﻥ ﻫﻬﻨﺎ ﻭﻟﻴﺲ ﺑﻘﺒﻮﻝ ﺣﻮﺍﺳﻨﺎ ﺍﳊﺲ ﺍﻟﺬﻱ ﰲ‬
‫ﺍﻟﻄﺒﺎﺋﻊ ﺍﳌﺘﺠﺴﻤﺔ ﺟﺪﻳﺪﹰﺍ ﺑﺎﳌﻮﻫﺒﺔ ﺑﻞ ﺛﺎﺑﺘﺔ ﺍﳊﺲ ‪‬ﺎ ﺑﻄﺒﻌﻬﺎ ﻫـﺬﺍ‬
‫ﺃﻳﻀﹰﺎ ﻫﻨﺎﻙ ﺃﺭﻳﺪ ﺃﻥ ﲢﺲ ﺣﻮﺍﺱ ﻋﻘﻠﻲ ﺑﻜﻞ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻃﺒﻴﻌﻴﹰﺎ‬
‫ﻷﻧﻪ ﻟﻴﺲ ﻏﺮﺽ ﳎﺊ ﺍﷲ ﻟﻠﻌﺎﱂ ﺃﻥ ﻳﻌﻄﻴﻨﺎ ﺍﺳـﺘﻌﻼﻥ ﺍﻟﻐﻴـﺎﺭﺍﺕ‬
‫ﺟﺰﺋﻴﹰﺎ ﻓﻴﻌﻄﻲ ﰲ ﻭﻗﺖ ﻭﻳﺄﺧﺬ ﰲ ﻭﻗﺖ ﺁﺧﺮ ﻷﻥ ﺍﳌﻮﻫﺒﺔ ﻣﻮﺿﻮﻋﺔ‬
‫ﲢﺖ ﺍﻟﻐﻴﺎﺭﺍﺕ ﻷﻥ ﻗﺎﺑﻠﻴﻬﺎ ﺃﻳﻀﹰﺎ ﻣﻌﺮﺿﻮﻥ ﻟﻠﺘﻐﻴﲑ ﺑﻞ ﺇﱐ ﺃﺭﻳـﺪ‬
‫ﻛﺒﻮﻟﺲ ﺍﻟﺬﻱ ﺃﺭﺍﺩ ﺃﻥ ﻳﻜﻮﻥ ﺑﻌﻘﻠﻪ ﺗﺎﻭﺭﻳﺎ ﺍﻟـﺮﻭﺡ ﻓﺎﺷـﺘﻬﻰ ﺃﻥ‬
‫ﻳﻨﻐﺮﺱ ﺑﻮﺟﻪ ﳎﺪ ﺍﷲ ﻣﻦ ﺍﻟﺮﺏ ﺍﻟﺮﻭﺡ ﻭﺟﻬﹰﺎ ﻟﻮﺟﻪ ﺩﺍﺋﻤﹰﺎ ﺑﺜﺒـﺎﺕ‬
‫ﻭﳍﺬﺍ ﻗﺎﻝ ﺇﻥ ﻛﺎﻥ ﱄ ﻫﺬﻩ ﻭﻟﻴﺲ ﺣﺐ ﻓﻠﺴﺖ ﺷﻴﺌﹰﺎ‪ .‬ﻛﻤﺜﻞ ﻣـﻦ‬
‫ﻳﻘﻮﻝ ﺇﻥ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﻌﻄﻲ ﲟﻮﻫﺒﺔ ﻣﺼﲑﻩ ﻳﺆﺧﺬ‪.‬‬
‫ﺍﳌﺴﻴﺢ ﺻﻨﻊ ﲡﺪﻳﺪﹰﺍ ﻟﻄﺒﻴﻌﺘﻨﺎ ﺑﺈﻗﻨﻮﻣﻪ ﻭﺑﺴﺮ ﻻ ﻳﻨﻄﻖ ﺑﻪ ﺟﻌﻠﻨﺎ‬
‫ﺃﻋﻀﺎﺀ ﲜﺴﺪﻩ ﻓﺈﻧﻪ ﱂ ﻳﺮﺩ ﺃﻥ ﻳﻌﻄﻲ ﺍﳊﻴﺎﺓ ﻷﻋﻀﺎﺋﻪ ﺑﺎﳌﻮﻫﺒﺔ ﻓﻘﻂ‬
‫ﺑﻞ ﺃﺭﺍﺩ ﺃﻥ ﻳﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﳊﻴﺎﺓ ﻃﺒﻴﻌﻴﹰﺎ ﻛﺎﻟﺮﺃﺱ ﺍﳉـﺴﺪﺍﱐ ﻟﺒﻘﻴـﺔ‬
‫ﺍﻷﻋﻀﺎﺀ‪ .‬ﻭﺇﻥ ﻫﺬﺍ ﻟﻌﺠﻴﺐ ﺃﻥ ﻳﻘﻮﻝ ﺇﻥ ﻛﻨﺖ ﺃﻃﻌﻢ ﻛﻞ ﺷـﻲﺀ‬
‫ﰲ ﺣـﺐ ﻓﻠـﺴﺖ‬ ‫ﻟﻠﻤﺴﺎﻛﲔ ﻭﺃﺳﻠﻢ ﺟﺴﺪﻱ ﻟﻠﺤﺮﻳﻖ ﻭﱂ ﻳﻜﻦ ﹼ‬
‫ﺷﻴﺌﹰﺎ‪ .‬ﻷﱐ ﺇﳕﺎ ﺃﺻﻨﻊ ﻫﺬﻩ ﻣﻦ ﳐﺎﻓﺔ ﺍﷲ ﻷﻥ ﳐﺎﻓﺔ ﺳﻴﺪﻱ ﷲ ﺇﳕـﺎ‬
‫ﺗﻘﻮﻳﲏ ﻛﻲ ﺃﻋﻄﻲ ﺟﺴﺪﻱ ﻟﻠﺤﺮﻳﻖ ﻷﺟﻠﻪ ﻭﺇﺫﺍ ﱂ ﺃﺻـﻨﻊ ﻫـﺬﺍ‬
‫ﺑﺎﳊﺐ ﻓﻠﻴﺴﺖ ﻫﻲ ﳏﺴﻮﺑﺔ ﻋﻨﺪﻱ ﻷ‪‬ﺎ ﻋﻤﻠﺖ ﺑﺎﳋﻮﻑ ﻭﻫـﻲ‬
‫ﻛﺎﻧﺖ ﻷﺟﻞ ﺍﻷﺟﺮﺓ‪.‬‬
‫}‪{١٥٢‬‬
 ‫ﻓﺎﻋﻠﻢ ﺃﻧﻚ ﺗﻨﻈﺮ ﻓﻨﻄﺴﺔ ﻭﻟﻴﺲ ﺗﺎﻭﺭﻳﺎ ﻷﻥ ﲨﻴﻊ ﺍﻷﺷـﻴﺎﺀ ﲣﻴـﻞ‬
‫ﻓﻨﻄﺴﺔ ﻭﳉﻤﻴﻌﻬﺎ ﺃﻳﻀﹰﺎ ﻧﻈﺮ ﺣﻘﻴﻘﻲ ﻓﺈﺫﺍ ﻧﻈﺮﺕ ﰲ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳌﺮﻛﺒﺔ‬
‫ﻓﺈﻧﻚ ﲡﺪ ﳍﺎ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﺍﻟﻨﻈﺮﺓ ﺍﳊﻘﺎﻧﻴﺔ ﻭﺧﻴﺎﻝ ﻓﻨﻄﺴﺔ ﻭﻟﻜﻦ‬
‫ﻧﻈﺮ‪‬ﺎ ﺍﳊﻘﻴﻘﻴﺔ ﺗﺮﻯ ﺇﺫﺍ ﻛﺎﻥ ﻧﻈﺮﻫﺎ ﺻﺤﻴﺤﹰﺎ ﻭﻣﻮﺟﻮﺩﹰﺍ ﺃﻣﺎﻣﻬـﺎ‬
‫ﺍﻟﻨﻮﺭ ﲟﻘﺪﺍﺭ ﻗﺮ‪‬ﺎ ﻟﻪ‪ .‬ﻓﺈﻥ ﻋﺮﺽ ﻟﻠﻌﲔ ﺃﻥ ﺑﻌﺪ ﻋﻨﻬﺎ ﺍﻟﺸﻲﺀ ﺃﻭ ﻗﻞ‬
‫ﺍﻟﻨﻮﺭ ﻋﻨﻬﺎ ﺃﻭ ﺿﻌﻒ ﻧﻈﺮﻫﺎ ﻫﻲ ﻓﺈ‪‬ﺎ ﻻ ﺗﻨﻈﺮ ﺣﻘﻴﻘﺔ ﺍﻟﺸﻲﺀ ﺑـﻞ‬
‫ﺑﺎﻟﺘﺨﻴﻞ ﻷ‪‬ﺎ ﺗﻨﻈﺮ ﺍﳌﺎﺀ ﰲ ﻣﻮﺿﻊ ﻟﻴﺲ ﻓﻴﻪ ﻣﻴﺎﻩ ﻭﺃﺑﻨﻴﺘﻪ ﻣﻌﻠﻘﺔ ﰲ‬
‫ﺍﳉﻮ ﻭﻫﻲ ﻣﻮﺿﻮﻋﺔ ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺗﻨﻈﺮ ﺗﺮﻛﻴﺐ ﺍﻷﺷﻴﺎﺀ ﺑﻨـﻮﻉ‬
‫ﳐﺘﻠﻒ ﻋﻦ ﺗﺮﻛﻴﺒﻬﺎ ﻓﻬﻞ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﻘﻮﻝ ﺃﻥ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﻧﻈﺮﺍﺕ‬
‫ﺣﻘﻴﻘﻴﺔ ﻟﻠﻄﺒﺎﺋﻊ ﺍﳌﺮﻛﺒﺔ ﺃﻡ ﺃﻟﻴﺴﺖ ﻫﻲ ﺧﻴﺎﻻﺕ ﻣﻐﺒﺸﺔ‪ .‬ﻓﻬﻜـﺬﺍ‬
‫ﺃﻳﻀﹰﺎ ﺧﺬ ﻟﻚ ﺩﻻﺋﻞ ﻣﻦ ﻫﺬﻩ ﺍﳉﺴﺪﺍﻧﻴﺎﺕ ﰲ ﺃﻣﻮﺭ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ‪.‬‬
‫ﻓﺈﻥ ﱂ ﺗﺘﻨﻖ ﻧﻈﺮﺓ ﺍﻟﻌﻘﻞ ﻭﺗﺼﻔﻮ ﺑﺄﺩﻭﻳﺔ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻹﳍﻴﺔ ﻭﻳﻘﺘﲎ ﻧﻮﺭ‬
‫ﺍﳊﺐ ﺑﺎﻟﺘﻤﺎﻡ ﻭﻳﺘﺮﰉ ﺑﻘﺎﻣﺔ ﲡﺪﻳﺪﻩ ﻭﻳﺘﻘﺪﻡ ﲟﻘﺪﺍﺭ ﻃﻘﺲ ﺍﻟﺘﺮﺗﻴﺐ‬
‫ﺇﱃ ﺍﻟﻄﺒﺎﺋﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻓﺈﻧﻪ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﻨﻈﺮﻫﺎ ﺑﺘﺤﻘﻴﻖ‪ .‬ﻷﻥ ﺗﺎﻭﺭﻳﺎ‬
‫ﺗﺼﻮﺭ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻳﻘﺎﻝ ﺃﻧﻪ ﻧﻈﺮﻫﺎ ﺍﳊﻘﻴﻘﻲ‪ .‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻇﻦ ﺍﻟﻌﻘﻞ‬
‫ﺷﻴﺌﹰﺎ ﻋﻮﺽ ﺷﻲﺀ ﻓﺈﻧﻪ ﻳﻘﺎﻝ ﻫﺬﺍ ﺃﻧﻪ ﻓﻨﻄﺴﺔ ﺃﻭ ﺧﻴﺎﻝ ﻭﻟﻴﺲ ﻧﻈﺮﹰﺍ‬
‫ﺣﻘﻴﻘﻴﹰﺎ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺸﻲﺀ ﻳﻌﺮﺽ ﻣﻦ ﺫﺍﺕ ﺍﻟﻌﻘﻞ ﻭﻟﻴﺲ ﻣﻦ ﻃﺒﻴﻌـﺔ‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻷﻥ ﻃﺒﻴﻌﺔ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻻ ﺗﺮﻯ ﻓﻨﻄﺴﺔ ﺑﻞ‬
‫ﺗﺮﻯ ﻧﻈﺮﻫﺎ ﺍﳊﻘﻴﻘﻲ ﻟﻜﻞ ﻣﻦ ﻭﺻﻞ ﺇﻟﻴﻬﺎ‪ .‬ﺃﻣﺎ ﺳﺒﺐ ﺍﳋﻴـﺎﻝ ﰲ‬
‫ﻧﻈﺮﻫﺎ ﻓﻬﻮ ﻣﻦ ﺿﻌﻒ ﺍﻟﻌﻘﻞ‪.‬‬
‫}‪{١٥٥‬‬
‫ﺣﺐ ﻓﺈﻧﻚ ﺗﻘﻮﻝ ﺇﻥ ﻋﻤﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻳﻌﻴﻘﲏ ﺫﻟﻚ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺄﰐ‬
‫ﺑﻚ ﺇﱃ ﺍﳊﺐ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻣﻨﻪ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺘﺎﻭﺭﻳـﺎ ﻭﺍﺧﺘـﺮﺕ ﺃﻥ‬
‫ﺗﻨﻈﺮﻫﺎ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻨﻈﺮ ﻓﻴﻪ ﻓﻨﺤﻦ ﻻ ﻧـﺴﺘﻄﻴﻊ‬
‫ﺃﻥ ﻧﻨﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺃﻳﻬﺎ ﺍﻷﺏ ﺑﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻧﻔﺴﻬﺎ ﻫﻲ ﺍﻟﱵ ﺗﻈﻬﺮ ﻟﻨـﺎ‬
‫ﺫﺍ‪‬ﺎ‪ .‬ﻭﻛﻤﺎ ﺃﻥ ﺍﻟﻨﻔﺲ ﺗﻘﺒﻞ ﻧﻈﺮ ﺍﳌﻌﺮﻓﺔ ﻭﺇﺣﺴﺎﺳﺎﺕ ﺍﻷﻣﻮﺭ ﺍﻟﱵ‬
‫ﰲ ﺍﻟﻌﺎﱂ ﺑﺘﺮﺑﻴﺔ ﺍﻟﻘﺎﻣﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﲟﻘﺪﺍﺭ ﺗﺪﺭﻳﺞ ﻭﺻﻌﻮﺩ ﰲ ﻣﻨـﺎﺯﻝ‬
‫ﺍﻟﻘﺎﻣﺔ ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﰲ ﻧﻈﺮ ﻭﺣﺲ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻓﺈﻥ ﺍﻟﻌﻘﻞ ﻳﻘﺒﻠـﻬﺎ‬
‫ﲟﻘﺪﺍﺭ ﺿﻤﲑﻩ ﺑﺎﳊﺐ ﺍﻟﺮﻭﺣﺎﱐ ﻭﺳﲑ ﻗﺎﻣﺘﻪ ﻓﻴﻪ‪ .‬ﻭﻫﻜـﺬﺍ ﻏﻴـﺎﺭ‬
‫ﻣﻌﺮﻓﺔ ﻣﺼﺎﻋﺪ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ‪ .‬ﻭﻛﻤﺜﻠﻬﺎ ﺃﻧﻪ ﰲ ﻗﺎﻣﺔ ﺍﳉﺴﺪ ﻻ ﻳﻘـﺪﺭ‬
‫ﺍﻟﺼﱯ ﺍﻟﺬﻱ ﻫﻮ ﺍﺑﻦ ﺳﺒﻊ ﺳﻨﲔ ﺃﻥ ﻳﻜﻮﻥ ﻧﺎﻇﺮﹰﺍ ﻣﻌﺮﻓﺔ ﺍﺑﻦ ﺛﻼﺛﲔ‬
‫ﻼ ﻳـﺰﺩﺍﺩﺍ‬‫ﻼ ﻗﻠﻴ ﹰ‬
‫ﺳﻨﺔ ﺃﻭ ﺍﺑﻦ ﲬﺴﲔ ﺑﻞ ﺣﺴﺐ ﻧﺸﺄﺗﻪ ﺑﺎﻟﻘﺎﻣﺔ ﻗﻠﻴ ﹰ‬
‫ﻣﻌﺮﻓﺔ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻌﺮﺽ ﻟﻠﻌﻘﻞ ﺃﻧﻪ ﻛﻠﻤﺎ ﻳﻨﺸﺄ ﺑﺎﳊﺐ ﻭﻳﺒﻠﻎ ﺇﱃ ﺑﻠﺪ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻳﻨﻈﺮﻫﺎ ﰲ ﺑﻠﺪﻫﺎ ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﻐﺼﺒﻬﺎ ﺃﻥ ﺗﻨﺤﺪﺭ ﺇﻟﻴﻪ‬
‫ﻓﺈ‪‬ﺎ ﻻ ﺗﺮﺿﻰ‪ .‬ﻭﺇﻥ ﺃﺭﺍﺩ ﺃﻥ ﻳﺸﺨﺺ ﻓﻴﻬﺎ ﰲ ﻏﲑ ﻭﻗﺘـﻬﺎ ﻓـﺈﻥ‬
‫ﻧﻈﺮﺗﻪ ﺗﺒﻬﺮ ﻭﺗﻈﻬﺮ ﻟﻪ ﺧﻴﺎﻻﺕ ﻋﻮﺽ ﺍﻷﻣﻮﺭ ﺍﳊﻘﻴﻘﻴﺔ ﺃﻣﺎ ﺗﻌﻠﻢ ﺃﻥ‬
‫ﺍﻟﻌﲔ ﺍﳌﻤﺘﻠﺌﺔ ﺑﺎﻟﺮﻣﺲ ﻭﺍﻟﱵ ﻧﻈﺮ‪‬ﺎ ﻣﻐﺒﺸﺔ ﻣﻦ ﺯﻳﺎﺩﺓ ﺍﻟﺮﻃﻮﺑـﺔ ﻻ‬
‫ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺘﻔﺮﺱ ﰲ ﻧﻘﺎﺀ ﺍﻟﻨﻮﺭ ﻭﺇﻥ ﺃﻏﻀﺒﻨﺎﻫﺎ ﺃﻥ ﺗﻨﻈﺮ ﻭﱂ ﺗﺒﻠﻎ‬
‫ﺑﻌﺪ ﻟﻠﺼﺤﺔ ﻓﺈ‪‬ﺎ ‪‬ﺗﺆﺫﻯ ﺃﻛﺜﺮ ﻭﺗﻈﻬﺮ ﳍﺎ ﺧﻴﺎﻻﺕ ﻓﻘﻂ ﻭﻟﻴـﺴﺖ‬
‫ﻃﺒﻴﻌﺔ ﺣﻘﻴﻘﻴﺔ ﺍﻷﻣﻮﺭ‪ .‬ﻓﻀﻊ ﻫﺬﻩ ﻛﻠﻬﺎ ﰲ ﻋﻘﻠﻚ ﺃﻳﻬﺎ ﺍﳊﻜﻴﻢ ﻭﻻ‬
‫ﺗﻄﻠﺐ ﺍﻟﺘﺎﻭﺭﻳﺎ ﰲ ﻏﲑ ﻭﻗﺘﻬﺎ ﻭﺇﻥ ﻛﻨﺖ ﺗﻈﻦ ﺃﻧﻚ ﺗﻨﻈﺮﻫـﺎ ﺍﻵﻥ‬
‫}‪{١٥٤‬‬
‫ﻳﻈﻬﺮ ﻓﻴﻬﻢ ﺍﳊﻖ ﻟﻴﺒﻜﺘﻬﻢ ﻷﻧﻪ ﺣﻴﻨﻤﺎ ﻳﻈﻬﺮ ﺍﳊﻖ ﻳﺒﻜﺖ ﺍﻟﻜـﺬﺏ‬
‫ﻭﻣﺎ ﺩﺍﻡ ﺍﳊﻖ ﺑﻌﻴﺪﹰﺍ ﻓﺈﻧﻪ ﻳﻈﻦ ﻋﻦ ﺍﻟﺰﻭﺭ ﺃﻧﻪ ﺣﻖ‪.‬‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﱵ ﻟﻠﻄﺒﺎﺋﻊ ﺍﳌﺮﻛﺒﺔ ﻭﻏﲑ ﺍﳌﺮﻛﺒـﺔ ﻭﺍﻟـﱵ‬
‫ﻟﻠﺜﺎﻟﻮﺙ ﺍﻟﻘﺪﻭﺱ ﻭﺍﻟﱵ ﻟﻠﺘﺪﺍﺑﲑ ﺍﳌﺨﺘﻠﻔـﺔ ﱂ ﺗﻈﻬـﺮ ﻟﻠﻨـﺎﺱ ﺇﻻ‬
‫ﺑﺘﺠﺴﺪ ﺍﳌﺴﻴﺢ ﻓﻘﻂ ﻷﻧﻪ ﺻﻨﻊ ﺍﻟﺘﺠﺪﻳﺪ ﺃﻭ ﹰﻻ ﺑﺄﻗﻨﻮﻣﻪ ﳉﻤﻴﻊ ﻃﺒﺎﺋﻊ‬
‫ﺍﻟﺒﺸﺮﻳﺔ ﻭﺭﺟﻊ ﻓﺄﻋﻄﺎﻩ ﺍﳊﺮﻳﺔ ﺍﻷﻭﱃ ﻭﺍﻟﻨﻘﺎﺀ ﻭﺻﺤﺔ ﻋﻘﻞ ﺍﻟﻨﻔﺲ‬
‫ﻭﻣﻨﻊ ﺍﳊﺮﻛﺔ ﺍﻟﱵ ﻛﺎﻧﺖ ﻟﻨﺎ ﺃﻭ ﹰﻻ ﻣﻦ ﺫﻫﻨﻨﺎ ﺑﺘﺠﺪﻳﺪﻩ ﻟﻜﻲ ﻧﻘﺒـﻞ‬
‫ﺗﺼﻮﺭ ﺗﺎﻭﺭﻳﺎ ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﺘﺤﻘﻴﻖ ﻭﺑﻼ ﻓﻨﻄﺴﺔ‪ .‬ﻭﻗﺪ ﺃﻛﻤـﻞ‬
‫ﻫﺬﻩ ﻛﻠﻬﺎ ﺑﺬﺍﺗﻪ ﻷﻧﻪ ﻛﹸﺘﺐ ﻋﻨﻪ ﺃﻧﻪ ﻛﺎﻥ ﻳﻨﻤﻮ ﰲ ﺍﻟﻘﺎﻣﺔ ﻭﺍﳊﻜﻤﺔ‬
‫ﻭﺍﻟﻨﻌﻤﺔ ﻋﻨﺪ ﺍﷲ ﻭﺍﻟﻨﺎﺱ‪ .‬ﺃﻣﺎ ﺑﺎﻟﻘﺎﻣﺔ ﻓﻘﺪ ﻋﻠﻤﻨﺎ ﺗﺎﻭﺭﻳﺎ ﺍﻟﻄﺒـﺎﺋﻊ‬
‫ﺍﳌﺮﻛﺒﺔ ﻋﻨﺪ ﺍﷲ ﻭﺃﻣﺎ ﺍﳊﻜﻤﺔ ﻓﻌﻠﻤﻨﺎ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﻐﲑ ﻣﺮﻛﺒـﺔ ﻭﺃﻣـﺎ‬
‫ﺑﺎﻟﻨﻌﻤﺔ ﻓﻘﺪ ﻋﻠﻤﻨﺎ ﺗﺎﻭﺭﻳﺎ ﺍﻟﺜﺎﻟﻮﺙ ﺃﻣﺎ ﺍﻟﱵ ﻋﻨﺪ ﺍﻟﻨـﺎﺱ ﻓﺘﺎﻭﺭﻳـﺎ‬
‫ﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﺪﻳﻨﻮﻧﺔ ﻭﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﱵ ﻣﻦ ﻋﻨﺪ ﺍﷲ ﻟﻠﻨﺎﺱ ﻭﻫﺬﻩ ﲨﻴﻌﻬـﺎ‬
‫ﺃﻛﻤﻠﻬﺎ ﺍﳌﺴﻴﺢ ﺑﺬﺍﺗﻪ ﻭﺻﺎﺭ ﻣﺜﻠﻨﺎ ﻧﺎﻇﺮﹰﺍ ﻭﻋﺎﺭﻓﹰﺎ ‪‬ﺎ ﺃﻋـﲏ ﺑﻜـﻞ‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‪ .‬ﻭﺃﻋﻄﻰ ﻟﻜﻞ ﻭﺍﺣﺪ ﻣﻨﺎ ﻃﺮﻳﻘﺔ ﻳﺴﲑ ﻓﻴﻬـﺎ‬
‫ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺍﻟﱵ ﻫﻲ ﻭﺻﺎﻳﺎﻩ ﺍﳌﻘﺪﺳﺔ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﻟﻨﺎ ﻟﻜـﻲ‬
‫ﻧﻜﻤﻞ ‪‬ﺎ ﻋﻨﺪﻣﺎ ﳓﻔﻈﻬﺎ ﺑﺈﺭﺍﺩﺓ ﺣﺴﻨﺔ ﻭﺑﻨﻴﺔ ﺟﻴﺪﺓ ﺇﻟﻴﻪ ﺑﻞ ﻭﳚﺐ‬
‫ﻋﻠﻴﻨﺎ ﺃﻻ ﻧﺴﺘﻨﺪ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻓﻘﻂ ﺑﺴﺬﺍﺟﺔ ﺑﻞ ﻧﻠﺼﻖ ﺑﻜﻞ ﻋﻤـﻞ‬
‫ﺍﻹﻓﺮﺍﺯ ﻷﻥ ﺍﻟﻌﻘﻞ ﻻ ﻳﻄﻬﺮ ﺑﺎﻷﻋﻤﺎﻝ ﻭﺍﻟﻀﻴﻘﺎﺕ ﻭﻋﻤﻞ ﺍﻟﻔﻀﺎﺋﻞ‬
‫ﻓﻘﻂ ﺑﻞ ﺑﺈﻓﺮﺍﺯ ﻫﺬﻩ ﺍﳊﺴﻨﺎﺕ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﻋﻤﻞ ﺑﻼ ﺇﻓـﺮﺍﺯ‬
‫}‪{١٥٧‬‬
‫ﻭﻫﺬﻩ ﺣﺪﺛﺖ ﺃﻳﻀﹰﺎ ﻟﻠﺤﻜﻤﺎﺀ ﺍﳋﺎﺭﺟﲔ ﻷ‪‬ـﻢ ﺗﻮﳘـﻮﺍ ﰲ‬
‫ﻧﻔﻮﺳﻬﻢ ﺃﻧﻪ ﲦﺔ ﺭﻭﺣﺎﻧﻴﺎﺕ ﻭﱂ ﻳﻘﺒﻠﻮﺍ ﻋﻠﻢ ﺫﻟﻚ ﻣـﻦ ﺍﷲ ﻷﻧـﻪ‬
‫ﻛﻴﻒ ﳝﻜﻨﻬﻢ ﺃﻥ ﻳﻘﺒﻠﻮﺍ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺍﻟﺬﻱ ﱂ ﻳﻌﺮﻓﻮﻩ ﻭﱂ ﻳﺆﻣﻨﻮﺍ ﺑﻪ‬
‫ﺑﻞ ﻇﻨﻮﺍ ﺣﺴﺐ ﺍﺧﺘﻼﺝ ﻣﻨﻄﻘﻴﺘﻬﻢ ﻣﻦ ﺣﺮﻛﺔ ﺃﻓﻜـﺎﺭﻫﻢ ﺍﻟـﱵ‬
‫‪‬ﺪﺱ ﰲ ﻛﻞ ﺷﻲﺀ ﺃﻧﻪ ﲦﺔ ﺭﻭﺣﺎﻧﻴﺎﺕ ﺗﻔﻮﻕ ﺍﻟﻌﺎﱂ‪ .‬ﻫﺬﻩ ﺍﻟـﱵ ﱂ‬
‫ﻳﻌﺮﻓﻮ‪‬ﺎ ﺑﺘﺤﻘﻴﻖ ﺍﻟﻌﻠﻢ ﻭﱂ ﻳﻨﻈﺮﻭﺍ ﻓﻴﻬﺎ ﺑﻨﻘﺎﺀ ﺍﻟﻌﻘﻞ ﺑـﻞ ﺗﻮﳘـﻮﺍ‬
‫ﺑﻮﺟﻮﺩﻫﺎ ﻣﻦ ﻇﻨﻮﻥ ﺃﻧﻔﺴﻬﻢ ﻓﻘﻂ ﻭ‪‬ﺬﺍ ﺍﻟﺘﻮﻫﻢ ﻓﻜﺮﻭﺍ ﰲ ﻛﻴﻔﻴﺘﻬﺎ‬
‫ﻟﻜﻲ ﻳﻜﻮﻥ ﳍﻢ ﺍﻷﻣﺮﻳﻦ ﺃﻱ ﻭﺟﻮﺩ ﺃﺯﻟﻴﺘﻬﺎ ﻭﻏﻴﺎﺭ ﺷﻜﻠﻬﺎ ﻭﺧﺮﻓﻮﺍ‬
‫ﻋﻠﻴﻬﺎ ﺑﻈﻨﻮﻥ ﻏﲑ ﻣﻮﺍﻓﻘﺔ ﻭﻗﺴﻤﻮﺍ ﺍﷲ ﺍﻟﻮﺍﺣﺪ ﺇﱃ ﺁﳍـﺔ ﻛـﺜﲑﺓ‬
‫ﻭﺗﻮﳘﻮﺍ ﺃﻳﻀﹰﺎ ﻧﺘﻴﺠﺔ ﳍﺬﻩ ﺍﻟﻜﺜﺮﺓ ﺃﺷﻜﺎﻝ ﻭﺃﺷﺒﺎﺡ ﳐﺘﻠﻔﺔ ﻛﻤﺜـﻞ‬
‫ﻋﻠﻰ ﻃﺒﻊ ﺍﻟﻼﻫﻮﺕ ﻭﺣﺮﻛﻮﺍ ﻓﻴﻬﺎ ﻇﻨﻮﻧـﹰﺎ ﻭﻓﻨﻄـﺴﺎﺕ ﳐﺘﻠﻔـﺔ‬
‫ﻭﺗﻮﳘﻮﺍ ﻛﻞ ﺷﻲﺀ ﻛﻤﺎ ﺃﺭﺍﺩﻭﺍ ﻫﻢ ﻟﻴﺲ ﻛﻤﺎ ﻫﻲ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻭﻫﻜﺬﺍ‬
‫ﺷﺒﻬﻮﺍ ﻭﺗﻜﻠﻤﻮﺍ ﲞﺮﺍﻓﺔ ﺃﻓﻜﺎﺭﻫﻢ ﺃﺷﻴﺎﺀ ﱂ ﺗﻜﻦ ﻋﻠـﻰ ﺧﻠﻘـﺔ ﺍﷲ‬
‫ﻭﻋﻨﺎﻳﺘﻪ ﻭﺩﻳﻨﻮﻧﺘﻪ ﻭﺳﻴﺎﺳﺘﻪ ﻭﺗﺪﺑﲑﻩ ﰲ ﺍﻟﻄﺒﻊ ﺍﻟﻨﺎﻃﻖ ﻭﻏﲑ ﺍﻟﻨﺎﻃﻖ‬
‫ﻭﺗﻔﻜﺮﻭﺍ ﺃﻳﻀﹰﺎ ﻭﺗﻮﳘﻮﺍ ﺃﻣﻮﺭﹰﺍ ﻛﺜﲑﺓ ﻋﻠـﻰ ﺍﻟﻄﺒـﺎﺋﻊ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‬
‫ﻭﺻﻮﺭﻭﺍ ﺃﺷﻴﺎﺀ ﱂ ﺗﻜﻦ ﰲ ﺍﻟﻄﺒﻴﻌﺔ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺨﺘﻠﻔـﺔ ﺍﻟـﱵ‬
‫ﻟﻠﻄﺒﺎﺋﻊ ﺍﳌﺘﺠﺴﻤﺔ ﻭﻭﺿﻌﻮﺍ ﻋﻠﻰ ﺍﻷﻣﻮﺭ ﻓﻨﻄﺴﺔ ﺃﻓﻜﺎﺭﻫﻢ ﺣﱴ ﺃ‪‬ﻢ‬
‫ﺻﻮﺭﻭﻫﺎ ﺑﺄﻳﻘﻮﻧﺎﺕ ﻭﺭﻛﺒﻮﺍ ﺻﻮﺭﹰﺍ ﳍﺬﻩ ﺍﻟﻔﻨﻄﺴﺔ ﻭﻛﺎﻧﺖ ﺻﻮﺭﻫﻢ‬
‫ﺣﺴﺒﻤﺎ ﻇﻨﻮﺍ ﻫﻢ ﺑﻄﻴﺎﺷﺘﻬﻢ ﻋﻠﻰ ﻣﺎ ﻳﺮﻯ ﻭﻣﺎ ﻻ ﻳﺮﻯ ﻭﺩﻋﻮﻫـﺎ‬
‫ﺃﻳﻀﹰﺎ ﺗﺎﻭﺭﻳﺎ ﻃﺒﻴﻌﻴﺔ ﻭﱂ ﻳﻌﻠﻤﻮﺍ ﺃﻧﻪ ﻓﻨﻄﺴﺔ ﲨﻴﻊ ﻇﻨﻮ‪‬ﻢ ﻷﻧـﻪ ﱂ‬
‫}‪{١٥٦‬‬
‫ﻭﺣﺪﻩ ﺑﻞ ﻳﻜﻮﻥ ﺫﻟﻚ ﲟﻌﻮﻧﺔ ﺍﻟﻨﻌﻤﺔ ﻷﱐ ﺳﺒﻖ ﺃﻥ ﻗﻠﺖ ﺃﻥ ﻧﻈـﺮﺓ‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺗﻌﻄﻰ ﻟﻠﺬﻫﻦ ﻋﻠﻰ ﻧﻮﻋﲔ‪ .‬ﻓﻮﻗﺖ ‪‬ﺗﻌﻄﻰ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻭﻭﻗﺖ‬
‫ﻣﻦ ﺍﻟﻨﻘﺎﺀ‪ .‬ﻓﺄﻣﺎ ﺍﻟﱵ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻓﻬﺬﺍ ﻣﺎ ﺣﺪﺙ ﻟﻠﺮﺳﻞ ﺍﻟﻘﺪﻳـﺴﲔ‬
‫ﻓﺈﻥ ﻋﻘﻮﳍﻢ ﱂ ﺗﻄﻬﺮ ﻣﻦ ﻋﻤﻞ ﺍﻟﻮﺻﺎﻳﺎ ﻓﺎﺳﺘﺤﻘﻮﺍ ﻟﺬﻟﻚ ﺍﻟﺘﺎﻭﺭﻳﺎ‬
‫ﻟﻜﻨﻬﻢ ﺁﻣﻨﻮﺍ ﺑﺎﳌﺴﻴﺢ ﻓﻘﻂ ﻭﺗﺒﻌﻮﻩ ﺑﻘﻠﺐ ﻣﺴﺘﻘﻴﻢ ﻭﺑﻼ ﺷـﻚ ﻭﻻ‬
‫ﻇﻨﻮﻥ ﻭﺍﻟﺘﺼﻘﻮﺍ ﺑﻪ ﻛﺎﻷﻃﻔﺎﻝ ﻷﺑﻴﻬﻢ ﻭﺻﺪﻗﻮﻩ ﻛﻤﺎ ﻳﺼﺪﻕ ﺍﻟﻄﻔﻞ‬
‫ﺃﺑﺎﻩ ﻭﺃﻧﻪ ﻳﻘﺪﺭ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﻭﻳﻘﺪﺭ ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﲨﻴﻊ ﻣﺎ ﻳﺴﺄﻟﻮﻩ‬
‫ﻭﻫﺬﻩ ﻟﻴﺴﺖ ﻣﻦ ﺍﳌﻌﺮﻓﺔ ﺑﻞ ﻣﻦ ﺑﺴﺎﻃﺔ ﺍﳌﻌﺮﻓﺔ ﻓﻘـﻂ ﻭﺑﻌـﺪ ﺃﻥ‬
‫ﺃﻛﻤﻞ ﺗﺪﺑﲑﻩ ﺃﺭﺳﻞ ﳍﻢ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﺍﳌﻌﺰﻱ ﻭﻃﻬـﺮ ﻋﻘـﻮﳍﻢ‬
‫ﻭﺃﻛﻤﻠﻪ ﻭﺃﻣﺎﺕ ﻣﻨﻬﻢ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻭﺃﺣﻴﺎ ﻓﻴﻬﻢ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺪﻳﺪ‬
‫ﻭﺃﻋﻄﺎﻫﻢ ﻟﻠﻮﻗﺖ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻷﻣﺮﻳﻦ ﺃﻱ ﻣﻮﺕ ﺍﻷﻭﻝ ﻭﲡﺪﻳـﺪ‬
‫ﺍﻟﺜﺎﱐ ﺍﳉﺪﻳﺪ‪.‬‬
‫ﻭﺃﻳﻀﹰﺎ ﲡﺪﺩ ﺑﻮﻟﺲ ﺍﻟﻘﺪﻳﺲ ﻭﻗﺒﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺑﻌﺪ ﺃﻥ ﺃﺣﺲ ﺑﻘﻮﺓ‬
‫ﺍﻷﺳﺮﺍﺭ ﰲ ﻛﻞ ﻣﻮﺿﻊ ﻛﺎﻥ ﻳﺴﲑ‪ .‬ﺃﻧﻪ ﻟﻴﺲ ﻓﻘﻂ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺑـﻞ‬
‫ﺃﺩﺧﻞ ﻣﺎ ﻋﻨﺪﻩ ﺣﺴﺐ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻟﻜﻲ ﻳﻨﻈﺮ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺘﻔﻜـﺮ‬
‫ﻓﻴﻪ ﺑﺎﻟﻌﺪﻝ ﻓﻠﻬﺬﺍ ﻗﺎﻝ ﺇﱐ ﺃﺳﺮﻉ ﻟﻜﻲ ﺃﺩﺭﻙ ﺍﻟﺸﻲﺀ ﺍﻟـﺬﻱ ﻣـﻦ‬
‫ﺃﺟﻠﻪ ﺃﺩﺭﻛﲏ ﺳﻴﺪﻱ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺇﱐ ﺃﻧﺴﻰ ﻣﺎ ﻭﺭﺍﺀ‬
‫ﻭﺃﻣﺘﺪ ﺇﱃ ﻗﺪﺍﻡ ﻟﻜﻲ ﺁﺧﺬ ﻏﺮﺽ ﺍﻟﻐﻠﺒﺔ ﻟﺪﻋﻮﺓ ﺍﷲ ﺍﻟـﱵ ﺑﺮﺑﻨـﺎ‬
‫ﻼ ﺟﺎﻫﺪﺕ ﺍﳉﻬﺎﺩ‬ ‫ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ ﻭﰲ ﺁﺧﺮ ﺳﲑﻩ ﻛﺎﻥ ﻳﺼﺮﺥ ﻗﺎﺋ ﹰ‬
‫ﺍﳊﺴﻦ ﺃﻛﻤﻠﺖ ﺍﻟﺴﻌﻲ ﺣﻔﻈﺖ ﺍﻹﳝﺎﻥ ﺃﺧﲑﹰﺍ ﻭﺿﻊ ﱄ ﺇﻛﻠﻴﻞ ﺍﻟﱪ‬
‫}‪{١٥٩‬‬
‫ﻓﺈﻥ ﺍﻟﺬﻫﻦ ﻻ ﻳﻨﺘﻔﻊ ﻣﻨﻪ ﺑﻞ ﻳﺴﺒﺐ ﺿﻴﻘﺔ ﺍﳉﺴﺪ ﻭﺍﻟﻌﻘﻞ ﻳﺒﻘـﻰ‬
‫ﻣﻀﻄﺮﺑﹰﺎ ﻛﻤﺎ ﺃﻥ ﺟﺴﻤﺎﻧﻴﺔ ﺍﻷﻏﺬﻳﺔ ﻟﻴﺴﺖ ﻫـﻲ ﺍﻟـﱵ ﺗﻘﻴـﺖ‬
‫ﺍﻷﻋﻀﺎﺀ ﺑﻞ ﻗﻮ‪‬ﺎ ﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺇﻓﺮﺍﺯ ﺍﻷﻋﻤﺎﻝ ﻳﻨﻘﻲ ﺍﻟﻌﻘﻞ ﻭﻟﻴﺴﺖ‬
‫ﺍﻟﻀﻴﻘﺔ ‪‬ﺎ ﻓﻘﻂ‪ .‬ﻭﻗﺪ ﻇﻬﺮ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻟﻨﺎ ﺍﻵﻥ ﻣﻦ ﺍﳌﺴﻴﺢ ﻟﻜﻲ‬
‫ﻧﺒﻠﻎ ﺑﻪ ﳌﻘﺪﺍﺭ ﻗﺎﻣﺘﻪ ﻭﻧﻮﻟﺪ ﻣﻨﺬ ﺍﻟﺮﺃﺱ ﻭﻧﺼﲑ ﻧﺎﻇﺮﻳﻦ ﻣﻠﻜﻮﺗﻪ ﻛﻤﺎ‬
‫ﺃﻋﻠﻤﻨﺎ ﺑﻜﻼﻣﻪ ﻟﻨﻴﻘﻮﺩﳝﻮﺱ ﺇﻥ ﱂ ﻳﻮﻟﺪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟـﺮﻭﺡ‬
‫ﻓﺈﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻌﺎﻳﻦ ﻣﻠﻜﻮﺕ ﺍﷲ‪ .‬ﻓﺈﺫﺍ ﻛﻨﺎ ﻗﺪ ﻭﻟﺪﻧﺎ ﻣـﺮﺓ‬
‫ﻭﺍﺣﺪﺓ ﺑﻨﻌﻤﺔ ﺍﷲ ﻣﻦ ﺍﳌﺎﺀ ﻭﺍﻟﺮﻭﺡ ﻓﺈﻧﻪ ﻳﻄﻠﺐ ﻣﻨﺎ ﻣﻮﻟﺪﹰﺍ ﺁﺧﺮ ﻣﻦ‬
‫ﺍﻟﺮﺃﺱ ﺍﻟﺬﻱ ﻫﻮ ﺍﳊﺲ ﲟﻴﻼﺩﻧﺎ ﺍﻷﻭﻝ ﻭﻳﻜﻮﻥ ﻟﻨﺎ ﻫـﺬﺍ ﻋﻨـﺪﻣﺎ‬
‫ﻧﺘﻌﺮﻯ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﻭﻛﻞ ﺗﺼﺮﻓﺎﺗﻪ ﻛﻤﺜﻠﻤﺎ ﻳﺸﻠﺢ ﺍﳉـﻨﲔ‬
‫ﺍﻟﺒﻄﻦ ﺍﻟﺬﻱ ﻫﻮ ﻻﺑﺴﻬﺎ ﻭﳜﺮﺝ ﺇﱃ ﻫﺬﻩ ﺍﳋﻠﻴﻘﺔ ﻭﻏﺸﺎﻭﺗﻪ ﳏﺠﻮﺑﺔ‬
‫ﻋﻠﻴﻪ ﻭﲝﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳌﻮﺿﻮﻋﺔ ﻟﻪ ﻳﺘﻌﺮﻯ ﺃﻭ ﹰﻻ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ‬
‫ﻛﻤﺜﻞ ﺍﻟﻐﺸﺎﻭﺓ ﻣﻦ ﺍﻟﻄﻔﻞ ﻭﻋﻨﺪﻣﺎ ﻳﻄﻬﺮ ﺑﻌﻤﻠﻪ ﻭﻳﻘﺒﻞ ﺗﺎﻭﺭﻳﺎ ﺑﻠﺪﻩ‬
‫ﻭﻳﺴﺘﻨﺸﻖ ﺍﳉﻮ ﺍﳌﺘﻌﺎﱄ ﻋﻦ ﺍﻟﻌﺎﱂ ﻓﺘﻜﻮﻥ ﻟﻪ ﻫﺬﻩ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻣﻮﺿﻌﹰﺎ‬
‫ﻟﻐﺬﺍﺀ ﺍﻟﻌﻘﻞ ﻭﻳﺘﻨﻌﻢ ﻓﻤﻪ ﻭﺗﺘﻐﺬﻯ ﻭﺗﻘﻮﻯ ﲨﻴﻊ ﺣﻮﺍﺳﻪ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ‬
‫ﻟﻴﻘﺪﺭ ﺃﻥ ﻳﻜﻮﻥ ﺃﻳﻀﹰﺎ ﻧﺎﻇﺮﹰﺍ ﺃﻣﻮﺭﹰﺍ ﺃﺧﺮﻯ ﺃﻋﻈﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﱵ ﻗﺪ‬
‫ﻧﻈﺮ ﻷﻥ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺗﻮﺻﻞ ﻭﺗﺼﻌﺪ ﺍﻟﻌﻘﻞ ﺇﱃ ﺗﺎﻭﺭﻳﺎ ﺃﺧﺮﻯ ﻓﺎﻷﻭﱃ‬
‫ﺗﺼﻌﺪ ﺇﱃ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻧﻴﺔ ﺇﱃ ﺍﻟﺜﺎﻟﺜﺔ ﻭﻛﻞ ﻣﻌﺮﻓﺔ ﺇﺫﺍ ﻣﺎ ﺃﺷﺮﻗﺖ ﰲ‬
‫ﺍﻟﺬﻫﻦ ﻓﺈ‪‬ﺎ ﻻ ﺗﻌﻠﻦ ﺫﺍ‪‬ﺎ ﻓﻘﻂ ﻟﻠﻌﻘﻞ ﺑﻞ ﺗﻌﻄﻴﻪ ﻗﻮﺓ ﻟﻴـﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻧﺎﻇﺮﹰﺍ ﺍﻷﺧﺮﻯ ﺍﻟﱵ ﻫﻲ ﺃﻋﻈﻢ ﻣﻨﻬﺎ ﻭﻫﺬﺍ ﻻ ﻳﺆﻫﻞ ﻟﻠـﺬﻫﻦ‬
‫}‪{١٥٨‬‬
‫ﺍﻟﻄﺮﻳﻖ ﻭﺃﻧﺖ ﻗﺎﺩﻡ ﺇﱃ ﻫﻨﺎ ﺃﺭﺳﻠﲏ ﻟﻜﻲ ﺗﻔﺘﺢ ﻋﻴﻨﻴﻚ ﻭﲤﺘﻠﺊ ﻣﻦ‬ ‫ﺍﻟﺬﻱ ﻳﻜﺎﻓﺌﲏ ﺑﻪ ﺳﻴﺪﻱ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺪﻳﺎﻥ ﺍﻟﻌﺎﺩﻝ ﰲ ﺫﻟﻚ ﺍﻟﻴـﻮﻡ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪ .‬ﻭﻣﻦ ﺳﺎﻋﺘﻪ ﻗﺎﻡ ﻭﻋﻤﺪﻩ‪.‬‬ ‫ﻓﻬﺎ ﻫﻮﺫﺍ ﺑﻮﻟﺲ ﺑﻌﺪ ﺩﻋﻮﺗﻪ ﻛﺎﻥ ﳚﺮﻱ ﻟﻴﺪﺭﻙ ﻭﱂ ﻳﺘﻜﻞ ﻋﻠﻰ ﺍﻟﱵ‬
‫‪bí‰ëbnÛa@ŠÄãë@ÞìŠÛa@Ûìi‬‬ ‫ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺑﺎﻻﺳﺘﻌﻼﻥ ﺣﱴ ﻗﺒﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻭﱂ ﻳﻜﺘﻒ ﺃﻥ ﻳﺜﺒﺖ ﻋﻨﺪ‬
‫ﺍﻟﻨﻌﻤﺔ ﻓﻘﻂ ﺑﻞ ﰲ ﻛﻞ ﺃﻳﺎﻡ ﺣﻴﺎﺗﻪ ﺑﻌﺪ ﺃﻥ ‪‬ﺩﻋﻰ ﻛـﺎﻥ ﳚﺎﻫـﺪ‬
‫ﻟﻜﻲ ﻳﻈﻬﺮ ﻣﻦ ﻫﻬﻨﺎ ﺃﻥ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻪ ﰲ ﺍﻟﻄﺮﻳﻖ ﻫﻨﺎﻙ ﻳﺘﻜﻠﻢ‬
‫ﺣﺴﺐ ﺍﻹﻣﻜﺎﻥ ﻟﻴﻮﰲ ﺣﻖ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ‪‬ﺩﻋﻰ ﺇﻟﻴﻪ ﻭﻛﻤﺎ ﻗﻠـﺖ‬
‫ﻣﻌﻚ ﱂ ﻳﺘﻜﻠﻢ ﻣﻌﻪ ﻋﻠﻰ ﻳﺪ ﺣﻨﺎﻧﻴﺎ ﻭﻻ ﻋﻠﻰ ﻳﺪ ﺗﻠﻤﻴﺬ ﺁﺧـﺮ ﻭﻻ‬
‫ﺳﺎﺑﻘﹰﺎ ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺪﺧﻞ ﻣﻦ ﺍﻟﺒﺎﺏ ﻟﻴﻨﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﺍﻟـﱵ‬
‫ﻫﻮ ﺃﻳﻀﹰﺎ ﺗﻜﻠﻢ ﻣﻌﻪ ﺑﺼﻮﺕ ﺟﺴﺪﺍﱐ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﻟﻜﻨﻪ ﺑـﺎﻟﺮﻭﺡ‬
‫ﻋﻠﻰ ﺍﻟﻄﺒﺎﺋﻊ ﺍﳌﻨﻈﻮﺭﺓ ﻭﻏﲑ ﺍﳌﻨﻈﻮﺭﺓ ﻭﳌﺎ ﻛﺎﻥ ﺫﺍﻫﺒﹰﺎ ﺇﱃ ﺩﻣـﺸﻖ‬
‫ﺗﻜﻠﻢ ﻣﻌﻪ ﻋﻠﻰ ﲨﻴﻊ ﺍﻷﺳﺮﺍﺭ ﻭﺍﺳﺘﻌﻠﻨﺖ ﻟﻪ ﺍﳋﻔﻴﺎﺕ ﻣﺜﻠﻤﺎ ﻋﻤﻞ‬
‫ﻼ ﺭﺳﺎﺋﻞ ‪‬ﺪﻳﺪ ﻋﻠﻰ ﻳﺴﻮﻉ ﻭﺗﻼﻣﻴـﺬﻩ‪،‬‬ ‫ﲝﺪﺓ ﻏﲑﺓ ﺍﻟﺸﺮﻳﻌﺔ ﺣﺎﻣ ﹰ‬
‫ﻣﻊ ﺍﻟﺮﺳﻞ ﻋﻨﺪ ﻗﻮﻟﻪ ﳍﻢ ﺃﻥ ﱄ ﺃﺷﻴﺎﺀ ﻛﺜﲑﺓ ﺃﺭﻳﺪ ﺃﻥ ﺃﻗﻮﳍﺎ ﻟﻜـﻢ‬
‫ﺻﺎﺩﻓﻪ ﻳﺴﻮﻉ ﰲ ﻧﺼﻒ ﺍﻟﻨﻬﺎﺭ ﻭﻗﺖ ﺍﻟﻈﻬﲑﺓ ﰲ ﺍﻟﻄﺮﻳﻖ ﺣﱴ ﺃﻥ‬
‫ﻟﻜﻨﻜﻢ ﻻ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺃﻥ ﲢﺘﻤﻠﻮ‪‬ﺎ ﺍﻵﻥ ﻟﻜﻦ ﺇﺫﺍ ﺟﺎﺀ ﺭﻭﺡ ﺍﳊﻖ‬
‫ﺻﻌﻮﺑﺔ ﺣﺮﺍﺭﺓ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻣﻦ ﺍﻟﻨﻬﺎﺭ ﻟﻴﺪﻝ ﻋﻠﻰ ﻗـﻮﺓ ﺣـﺮﺍﺭﺓ‬
‫ﻓﻬﻮ ﳜﱪﻛﻢ ﲨﻴﻊ ﺍﳊﻖ‪ .‬ﻭﺗﻠﻚ ﺍﻟﺜﻼﺛﺔ ﺃﻳﺎﻡ ﺍﻟﱵ ﻛﺘﺒﺖ ﻋﻨﻪ ﺃﻧﻪ ﰲ‬
‫ﻼ ﳌﺎﺫﺍ ﺗﻄﺎﺭﺩﱐ‪ ،‬ﻓﻘﺪ‬‫ﻏﻀﺒﻴﺘﻪ ﻭﺩﻋﺎﻩ ﻳﺴﻮﻉ ﻣﻦ ﺍﻟﺴﻤﺎﺀ ﻭﺳﺄﻟﻪ ﻗﺎﺋ ﹰ‬
‫ﺃﺛﻨﺎﺋﻬﺎ ﻛﺎﻥ ﻣﻠﻘﻰ ﻋﻠﻰ ﺍﻷﺭﺽ ﻛﺎﻥ ﻋﻘﻠﻪ ﻳﻄﻮﻑ ﰲ ﺍﻷﻣـﺎﻛﻦ‬
‫ﺃﻫﻠﻪ ﻟﺴﻤﺎﻉ ﺻﻮﺗﻪ ﺇﻧﻌﺎﻣﹰﺎ ﻣﻨﻪ ﻭﺗﻜﻠﻢ ﻣﻊ ﺍﺑﻦ ﺑﻴﺘﻪ ﻷﻧﻪ ﱂ ﻳﻨﻈﺮ ﺇﱃ‬
‫ﺍﻟﱵ ﻓﻮﻕ ﺍﻟﺴﻤﺎﺀ ﻭﻇﻬﺮﺕ ﻟﻪ ﻫﻨﺎﻙ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻋﲔ‬
‫ﻋﻤﻠﻪ ﻭﻏﲑﺗﻪ ﺑﻞ ﺇﱃ ﺇﻓﺮﺍﺯﻩ ﻭﺇﱃ ﻣﻦ ﻳﻐﲑ ﻷﺟﻠﻪ ﻓﺄﺧـﺬ ﺇﻓـﺮﺍﺯﻩ‬
‫ﺍﳉﺴﺪ ﺃﻥ ﺗﻨﻈﺮﻫﺎ ﻭﺗﻜﻠﻢ ﻣﻌﻪ ﻫﻨﺎﻙ ﻋﻠﻰ ﲨﻴﻊ ﻣﺎ ﻳﻨﺒﻐﻲ ﻟـﻪ ﺃﻥ‬
‫ﺍﳊﺴﻦ ﻭﻭﺿﻌﻪ ﻋﻠﻰ ﻋﻤﻠﻪ ﺍﳌﻀﺎﺩ ﻭﺟﻌﻞ ﺍﻟﻌﻤﻞ ﺍﳌﺎﺋﺖ ﳛﻴﺎ ﺑﺈﻓﺮﺍﺯ‬
‫ﻳﺼﻨﻊ ﻭﲰﻊ ﻛﻼﻣﹰﺎ ﻻ ﻳﻨﻄﻖ ﺑﻪ ﻭﻧﻈﺮ ﻧﻈﺮﺓ ﱂ ﺗﺮ ﳉﺴﺪ ﻷﻧﻪ ﻛﺎﻥ‬
‫ﺍﻟﻐﲑﺓ ﻭﻷﺟﻞ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﻳﺴﺘﻄﺎﻉ ﺗﻜﻤﻴﻞ ﺍﳉﻤﻴـﻊ ﰲ ﻭﺳـﻂ‬
‫ﻳﻨﻈﺮ ﰲ ﺍﺧﺘﻼﻑ ﺗﺎﻭﺭﻳﺎﺕ ﺍﻟﻘﻮﺍﺕ ﺍﳌﻘﺪﺳﺔ ﻭﺍﻟﺮﺗﺐ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‬
‫ﺍﻟﻄﺮﻳﻖ ﻗﺎﻝ ﻟﻪ ﻗﻢ ﻭﺍﺩﺧﻞ ﺩﻣﺸﻖ ﻭﻫﻨﺎﻙ ﻳﻘﺎﻝ ﻟﻚ ﻛﻞ ﻣﺎ ﻳﻨﺒﻐﻲ‬
‫ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﺬﻫﻦ ﻏﲑ ﺍﻟﻨﻘﻲ ﺃﻥ ﻳﺸﺘﻬﻴﻬﺎ ﻭﻛﺎﻥ ﻳﻨﻈﺮ‬
‫ﺃﻥ ﺗﻔﻌﻞ‪ .‬ﻓﻠﻤﺎ ﺩﺧﻞ ﺩﻣﺸﻖ ﱂ ﻳﻜﺘﺐ ﺃﻥ ﻳﺴﻮﻉ ﺗﻜﻠﻢ ﻣﻌﻪ ﻇﺎﻫﺮﹰﺍ‬
‫ﺇﻟﻴﻬﺎ ﻭﺟﻬﹰﺎ ﻟﻮﺟﻪ ﻭﻛﻞ ﻫﺬﻩ ﻇﻬﺮﺕ ﻟﻪ ﺑﺎﻟﻨﻌﻤﺔ ﻭﱂ ﺗـﺼﻌﺪ ﺇﱃ‬
‫ﻭﺣﻨﺎﻧﻴﺎ ﺍﻟﺬﻱ ﻣﻀﻰ ﺇﻟﻴﻪ ﺃﻳﻀﹰﺎ ﱂ ﻳﻘﻞ ﻟﻪ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﺧﺎﺭﺟﹰﺎ ﻋﻤـﺎ‬
‫ﻋﻘﻠﻪ ﻫﻨﺎﻙ ﺻﻌﻮﺩﹰﺍ ﺷﺮﻋﻴﹰﺎ ﺑﻞ ﺍﺧﺘﻄﻒ ﺍﺧﺘﻄﺎﻓﹰﺎ ﻭﻫﺬﺍ ﺍﻻﺳـﺘﻌﻼﻥ‬
‫ﻛﺘﺐ ﺍﻟﺬﻱ ﻫﻮ ﻳﺎ ﺃﺧﻲ ﺷﺎﻭﻝ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﺍﻟﺬﻱ ﻇﻬـﺮ ﻟـﻚ ﰲ‬
‫ﺃﺧﱪ ﺑﻪ ﺑﻮﻟﺲ ﺑﻌﺪ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺳﻨﺔ ﺑﺎﻟﺮﺳﺎﻟﺔ ﺍﻟﱵ ﻛﺘﺒﺖ ﺇﱃ ﺃﻫﻞ‬

‫}‪{١٦١‬‬ ‫}‪{١٦٠‬‬
 ‫ﻳﺴﻤﻴﻬﺎ ﺍﻟﻀﺎﻟﲔ ﻣﻜﺎﺷﻔﺎﺕ ﻭﺿﻌﻬﺎ ﻗﻮﻡ ﺻﺎﺭﻭﺍ ﺃﺭﺑـﺎﺏ ﺑـﺪﻉ‬
‫ﻭﺧﺮﻓﻮﺍ ‪‬ﺎ ﻓﻨﻄﺴﺎﺕ ﻋﺎﳌﻴﺔ ﻭﺑﺪﻉ ﲰﺎﺋﻴﺔ ﻣﻠﻜﻴﺔ ﺑﺎﺧﺘﻼﻑ ﻣﻮﺍﺿﻊ‬
‫ﻣﻔﺮﺯﺓ ﺑﺎﻟﺪﻳﻨﻮﻧﺔ ﻭﺃﺷﻜﺎﻝ ﳐﺘﻠﻔﺔ ﻟﻠﻘﻮﺍﺕ ﺍﳌﺘﻌﺎﻟﻴﺔ ﺍﻟﱵ ﻫﻲ ﺃﻣـﻮﺭ‬
‫ﺧﻴﺎﻟﻴﺔ ﻭﻓﻨﻄﺴﺎﺕ ﺍﻟﻌﻘﻞ ﺍﳌﻀﻄﺮﺏ ﻣﻦ ﺍﻵﻻﻡ ﻭﺃﻓﻌﺎﻝ ﺍﻟـﺸﻴﺎﻃﲔ‬
‫ﻓﺎﻟﺮﺳﻮﻝ ﺑﻮﻟﺲ ﺃﻏﻠﻖ ﺍﻟﺒﺎﺏ ﰲ ﻭﺟﻪ ﲨﻴﻊ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‬
‫ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻭﻗﺎﻝ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻨﻄﻖ ‪‬ﺎ ﰲ ﺑﻠﺪ ﺍﳉﺴﺪﺍﻧﻴﲔ ﻭﻻ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﻟﻌﻘﻞ ﻟﺬﻟﻚ ﻭﺇﻥ ﻛﺎﻥ ﻳﻘـﺪﺭ ﻓﺈﻧـﻪ ﻻ ﻳﻌﻄـﻰ ﺇﺫﻥ ﺃﻥ‬
‫ﻳﺸﻬﺮﻫﺎ‪ .‬ﻓﻠﻬﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻌﻔﺘﻚ ﺃﻥ ﺗﺬﻛﺮ ﻫﺬﺍ ﻭﲢﺘﺮﺱ ﻣﻦ ﺍﻟﻔﻨﺎﻃﺴﺔ‬
‫ﺍﻟﱵ ﲢﺪﺙ ﺧﺼﻮﺻﹰﺎ ﻟﻠﻤﺘﻮﺣﺪﻳﻦ‪ .‬ﻓﻴﻘﺎﻝ ﻋﻦ ﺇﻧﺴﺎﻥ ﻳﺪﻋﻰ ﺃﺩﻟﻒ‬
‫ﻛﺎﻥ ﰲ ﻣﺪﻳﻨﺔ ﺍﻟﺮﻫﺎ ﻭﺻﺎﺭ ﻣﺒﺪﻋﹰﺎ ﳍﺮﻃﻘﺔ ﺍﳌﺼﻠﲔ ﻓﻘﺪ ﻛﺎﻥ ﻫـﺬﺍ‬
‫ﻣﺘﺪﺑﺮﹰﺍ ﺑﺴﲑﺓ ﻗﺸﻔﺔ ﻭﺃﻋﻤﺎﻝ ﻛﺜﲑﺓ ﻭﻧﺴﻚ ﺻـﻌﺐ ﻭﻛـﺎﻥ ﺃﻭ ﹰﻻ‬
‫ﺗﻠﻤﻴﺬﹰﺍ ﻟﻠﻘﺪﻳﺲ ﻳﻮﻟﻴﺎﻧﺎ ﺍﳌﺪﻋﻮ ﺍﻟﺸﻴﺦ ﻭﻣﻜﺚ ﻋﻨﺪﻩ ﺯﻣﺎﻧﹰﺎ ﻭﻣـﻀﻰ‬
‫ﻣﻌﻪ ﺇﱃ ﻃﻮﺭ ﺳﻴﻨﺎ ﻭﺇﱃ ﻣﺼﺮ ﻭﻧﻈﺮ ﺍﻵﺑﺎﺀ ﺍﻟﻜﺒـﺎﺭ ﻭﺍﻟﻄﻮﺑـﺎﱐ‬
‫ﺃﻧﻄﻮﻧﻴﻮﺱ ﻭﲰﻊ ﻣﻨﻬﻢ ﻛﻼﻣﹰﺎ ﻋﻠﻰ ﻃﻬﺎﺭﺓ ﺍﻟﻌﻘﻞ ﻭﻋﻠﻰ ﺧـﻼﺹ‬
‫ﺍﻟﻨﻔﻮﺱ ﻭﻣﺴﺎﺋﻞ ﺩﻗﻴﻘﺔ ﻗﺒﺎﻟﺔ ﺍﻵﻻﻡ ﺣﺴﺒﻤﺎ ﻛﺎﻥ ﻣﻦ ﻋﺎﺩﺓ ﺃﻭﻟﺌﻚ‬
‫ﺃﻥ ﻳﻔﺴﺮﻭﺍ ﻭﺃﻳﻀﹰﺎ ﲰﻌﻬﻢ ﻳﻘﻮﻟﻮﻥ ﺇﻧﻪ ﲦﺔ ﺗﺎﻭﺭﻳﺎﺕ ﻟﻠﻌﻘـﻞ ﺑﻌـﺪ‬
‫ﺗﻄﻬﲑﻩ ﻭﺃﻥ ﺍﻟﻨﻔﺲ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺆﻫﻞ ﺑﻨﻌﻤﺔ ﺍﷲ ﺇﱃ ﻋﺪﻡ ﺍﻟﺘـﺄﱂ‬
‫ﻋﻨﺪﻣﺎ ﺗﺘﻌﺮﻯ ﻣﻦ ﲨﻴﻊ ﺁﻻﻣﻬﺎ ﺍﻟﻘﺪﳝﺔ ﻭﺗﻘﻮﻡ ﰲ ﺻﺤﺔ ﻃﺒﻴﻌﺘـﻬﺎ‬
‫ﺍﻟﱵ ﻛﺎﻧﺖ ﳍﺎ ﺃﻭ ﹰﻻ ﻭﺗﺒﻘﻰ ﻛﺄ‪‬ﺎ ﰲ ﻣﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﻫـﻲ ﻻ‬
‫ﺗﺰﺍﻝ ﻣﺘﻘﻠﺒﺔ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ .‬ﻭﳌﺎ ﲰﻊ ﺃﺩﻟﻒ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺮﻭﺣﺎﱐ‬
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‫ﻛﻮﺭﻧﺜﻮﺱ ﻷ‪‬ﻢ ﻳﻮﻋﺪﻭﻥ ﺑﻔﻨﻄﺴﺎﺕ ﺃﻓﻜﺎﺭ ﻭﻳﺪﻋﻮ‪‬ﺎ ﺗﺎﻭﺭﻳـﺎﺕ‬
‫ﺭﻭﺣﺎﻧﻴﺔ ﻫﺬﻩ ﺍﻟﱵ ﺣﺪﺛﺖ ﻋﻨﺪ ﻛﺜﲑﻳﻦ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﺒﺪﻉ ﺃﻋﲏ ‪‬ﺬﺍ‬
‫ﻋﻦ ﻭﺍﻟﺒﻨﻄﺲ ﻭﻣﺮﻗﻴﺎﻥ ﻭﻣﺎﱐ ﻭﻳﻮﺣﻨﺎ ﺍﳌﺼﺮﻱ ﻭﻛـﺜﲑﻭﻥ ﻣﺜـﻞ‬
‫ﻫﺆﻻﺀ ﺍﳍﺮﺍﻃﻘﺔ ﺑﺪﺃﻭﺍ ﰲ ﺍﻟﻈﻬﻮﺭ ﻣﻦ ﺃﻳﺎﻡ ﺍﻟﺮﺳﻞ ﺇﱃ ﻭﻗﺘﻨﺎ ﻫـﺬﺍ‬
‫ﻭﻭﺟﺪﻭﺍ ﰲ ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻭﻛﺎﻧﻮﺍ ﻳﻬﺬﻭﺍ ﻫﺬﻳﺎﻧﹰﺎ ﻛـﺜﲑﹰﺍ ﺑـﺴﺒﺐ‬
‫ﺍﳋﻴﺎﻻﺕ ﺍﻟﱵ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﺃﻧﺎﺳﹰﺎ ﻗﺪ ﺃﻓﺴﺪﻭﺍ ﺗﻌﻠﻴﻢ ﺍﻟﺮﺳـﻞ ﰲ‬
‫ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻓﺎﻏﺘﺼﺐ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻘﺪﻳﺲ ﺃﻥ ﻳﻨﻘﺾ ﺍﻓﺘﺨﺎﺭ ﺃﻭﻟﺌﻚ‬
‫ﺍﳌﻨﺎﻓﻘﲔ ﺍﳌﻔﺘﺨﺮﻳﻦ ﺑﺎﻟﻔﻨﺎﻃﺲ ﺃﺭﺍﺩ ﺃﻥ ﳜﱪ ﻫﻮ ﻋـﻦ ﺍﻟﺘﺎﻭﺭﻳـﺎﺕ‬
‫ﺍﻟﺮﻭﺣﺎﻳﻨﺔ ﻭﺑﺼﻨﻌﻬﺎ ﺑﺎﺗﻀﺎﻉ ﻭﺧﻮﻑ ﻭﻛﺎﻥ ﳛﻴﻠﻬﺎ ﻋﻠﻰ ﻭﺟﻪ ﻏﲑﻩ‬
‫ﻗﺎﻝ ﺃﻋﺮﻑ ﺇﻧﺴﺎﻧﹰﺎ ﺑﺎﳌﺴﻴﺢ ﻗﺒﻞ ﺃﺭﺑﻌﺔ ﻋﺸﺮ ﺳـﻨﺔ ﰲ ﺍﳉـﺴﺪ ﺃﻡ‬
‫ﺧﺎﺭﺝ ﺍﳉﺴﺪ ﻟﺴﺖ ﺃﻋﻠﻢ ﺍﷲ ﻳﻌﻠﻢ ﻭﺫﻛﺮ ﺃﻧﻪ ﻧﻈﺮ ﺗﺎﻭﺭﻳﺎﺕ ﻭﻗﺎﻝ‬
‫ﺇﱐ ﲰﻌﺖ ﻛﻼﻣﹰﺎ ﻭﺃﻣﺎ ﻣﺎ ﻫﻮ ﺍﻟﻜﻼﻡ ﻭﻛﻴﻒ ﺷﻜﻞ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﻓﻠﻢ‬
‫ﻳﺴﺘﻄﻊ ﺃﻥ ﻳﻜﺘﺐ ﻷﻧﻪ ﻗﺎﻝ ﺷﻴﺌﹰﺎ ﻻ ﻳﻨﻄﻖ ﺑﻪ ﻭﻟﻴﺲ ﻟﻪ ﺳﻠﻄﺎﻥ ﺃﻥ‬
‫ﻳﻨﻌﺘﻪ ﻷﻥ ﺍﻟﻌﻘﻞ ﳌﺎ ﻧﻈﺮﻫﺎ ﰲ ﺑﻠﺪﻫﺎ ﱂ ﻳﺄﺧﺬ ﺇﺫﻧﹰﺎ ﺃﻥ ﻳﺘﻜﻠﻢ ‪‬ﺎ ﰲ‬
‫ﻏﲑ ﺑﻠﺪﻫﺎ ﻭﺇﻥ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻜﻠﻢ ‪‬ﺎ ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﻳﺴﺘﻄﻴﻊ ﺫﻟﻚ‬
‫ﻷﻧﻪ ﱂ ﻳﻨﻈﺮﻫﺎ ﺑﺎﳊﻮﺍﺱ ﺍﳉﺴﺪﻳﺔ ﻷﻥ ﺍﻟﻌﻘﻞ ﺇﺫﺍ ﻗﺒﻞ ﺷﻴﺌﹰﺎ ﺑﺎﳊﻮﺍﺱ‬
‫ﺍﳉﺴﺪﺍﻧﻴﺔ ﻓﺈﻧﻪ ﳝﻜﻨﻪ ﺃﻥ ﻳﺼﻔﻪ ﺑﺎﳊﻮﺍﺱ ﺃﻳﻀﹰﺎ‪ .‬ﺃﻣﺎ ﺇﺫﺍ ﱂ ﻳﻨﻈـﺮﻩ‬
‫‪‬ﺬﻩ ﺍﻹﺣﺴﺎﺳﺎﺕ ﺍﳉﺴﺪﺍﻧﻴﺔ ﺑﻞ ﳛﺲ ﺑﻪ ﰲ ﺑﻠﺪ ﺍﻟﺮﻭﺡ ﻓﺈﻧﻪ ﺇﳕـﺎ‬
‫ﳛﺲ ﺑﻪ ﺭﻭﺣﺎﻧﻴﹰﺎ ﻓﻌﻨﺪﻣﺎ ﻳﺮﺟﻊ ﺍﳉﺴﺪ ﻳﻨﺴﺎﻩ ﻭﻻ ﻳﻌﺪ ﻳﻌـﺮﻑ ﺇﻻ‬
‫ﺫﻛﺮ ﺃﻧﻪ ﻧﻈﺮ ﻭﲰﻊ ﻭﻫﻜﺬﺍ ﻓﻠﺘﺘﺒﻜﺖ ﲨﻴﻊ ﻛﺘﺐ ﺍﻟـﺰﻭﺭ ﺍﻟـﱵ‬
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‫ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﺍﻹﳍﻴﺔ ﻭﺟﻌﻠﻪ ﻳﺒﻄﻞ ﲨﻴﻊ ﺃﻋﻤﺎﻟﻪ ﺍﻷﻭﱃ ﺍﻟﻘﺪﳝﺔ ﻭﻋﻠﻘﻪ‬
‫ﺑﺮﺟﺎﺀ ﻋﺪﻡ ﺍﻟﺘﺄﱂ ﻛﻤﺜﻞ ﺇﻧﻪ ﻣﺎ ﻋﺎﺩ ﳛﺘﺎﺝ ﻷﻋﻤﺎﻝ ﺍﳉﺴﺪ ﻭﻗﻤﻌﻪ‬
‫ﻭﺍﳊﺮﺏ ﻣﻊ ﺍﻟﺸﻬﻮﺍﺕ ﻭﺃﺻﺒﺢ ﺭﺋﻴﺲ ﺑﺪﻋﺔ ﺍﳌﺼﻠﲔ ﺍﻟﺬﻳﻦ ﻋﻨﺪﻣﺎ‬
‫ﻛﺜﺮﻭﺍ ﻭﺻﺎﺭﻭﺍ ﳎﻤﻌﹰﺎ ﻛﺒﲑﹰﺍ ﻣﻦ ﺍﻟﺮﻫﺒﺎﻥ ﻇﻬﺮ ﻏﺸﻬﻢ ﻟﻸﺳـﻘﻒ‬
‫ﻓﺒﻄﻞ ﺗﻌﻠﻴﻤﻬﻢ ﻭﻃﺮﺩﻫﻢ ﻭﻫﻢ ﺍﻵﻥ ﰲ ﺃﺩﻳﺮﺓ ﺑﻼﺩ ﺃﻳﻘﺎﻧﻮﻥ‪ .‬ﻭﺃﻧﺖ‬
‫ﻋﺎﺭﻑ ﺃﻳﻀﹰﺎ ﻳﺎﺳﻮﻧﺎ ﺍﻟﺬﻱ ﻛﺎﻥ ﰲ ﺍﻟﺮﻫﺎ ﻛﺎﻥ ﻫـﺬﺍ ﻳـﺸﺘﻬﻲ ﺃﻥ‬
‫ﻳﻌﻤﻞ ﻣﺜﻞ ﺫﺍﻙ ﻭﺿﻠﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﺧﺮﺟﻪ ﻣﻦ ﻗﻼﻳﺘﻪ ﻭﺃﻗﺎﻣﻪ ﻋﻠـﻰ‬
‫ﺍﳉﺒﻞ ﺍﳌﺪﻋﻮ ﺇﺳﻜﺎﻫﲔ ﻭﺃﻇﻬﺮ ﻟﻪ ﺷﺒﻪ ﻣﺮﻛﺒﺔ ﻭﺧﻴﻮﻝ ﻭﻗﺎﻝ ﻟﻪ ﺇﻥ‬
‫ﺍﷲ ﻗﺪ ﺃﺭﺳﻞ ﻟﻴﻨﻘﻠﻚ ﻛﻤﺜﻞ ﺇﻳﻠﻴﺎ ﺑﺎﳌﺮﻛﺒﺔ ﻭﳌﺎ ﺿﻞ ﺑﻌﺪﻡ ﻣﻌﺮﻓﺘـﻪ‬
‫ﻭﺻﻌﺪ ﻭﻗﺎﻡ ﻓﻮﻗﹰﺎ ﻣﻨﻬﺎ ﺍﳓﻠﺖ ﺍﻟﻔﻨﻄﺴﺔ ﲨﻴﻌﻬﺎ ﻭﻭﻗﻊ ﻫﻮ ﻣﻦ ﺫﻟﻚ‬
‫ﺍﻟﻌﻠﻮ ﺍﻟﻜﺒﲑ ﻭﻣﺎﺕ ﻣﻴﺘﺔ ﺳﻴﺌﺔ ﻭﺻﺎﺭ ﺃﺿﺤﻮﻛﺔ‪ .‬ﻭﺁﺧﺮﻭﻥ ﻛﺜﲑﻭﻥ‬
‫ﰲ ﺗﺪﺑﲑ ﺍﻟﻮﺣﺪﺓ ﻫﺬﺍ ﻋﺮﺽ ﳍﻢ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﺫﻟﻚ ﻟﻌـﺪﻡ‬
‫ﻣﻌﺮﻓﺘﻬﻢ ﲝﻴﻞ ﺍﻟﻌﺪﻭ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﺇﱐ ﻟﺴﺖ ﺃﺫﻛﺮ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻫﻬﻨﺎ‬
‫ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ ﺑﻞ ﻟﻨﻌﺮﻑ ﺟﻴﺪﹰﺍ ﺃﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧـﺸﺘﻬﻲ ﻧﻈـﺮ‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺃﻭ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺃﻭ ﺍﻟﻈﻨﻮﻥ ﺑﻌﺪﻡ ﺗﺄﱂ ﺍﻟـﻨﻔﺲ ﺃﻭ ﺗﻄﻬـﲑ‬
‫ﺍﻟﻌﻘﻞ ﻣﺜﻠﻤﺎ ﺑﻠﻐﲏ ﻋﻦ ﺻﺒﻴﺎﻥ ﻣﺒﺘﺪﺋﲔ ﻣﻀﻄﺮﺑﲔ ﻣﻦ ﲨﻴﻊ ﺍﻵﻻﻡ‬
‫ﻭﻳﺘﻜﻠﻤﻮﻥ ﻋﻠﻰ ﻋﺪﻡ ﺍﻟﺘﺄﱂ ﻭﻳﺘﻜﻠﻤﻮﻥ ﺑﺎﻟﺘﻌﻠﻴﻢ ﺍﳌﺨﻮﻑ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻣﺘﺪﺍﺧﻞ ﻋﻦ ﺍﳉﺴﺪ ﻭﻫﻢ ﳛﺴﺒﻮﻧﻪ ﻣﺜﻞ ﺑﻘﻴﺔ ﺍﻷﺧﺒﺎﺭ‪ .‬ﻭﺇﱐ ﺃﻗـﻮﻝ‬
‫ﺇﻥ ﻫﺬﺍ ﻟﻴﺲ ﺧﻄﺄ ﺻﻐﲑﹰﺍ ﺑﻞ ﻧﻘﻤﺔ ﻛﺜﲑﺓ ﻋﻠﻴﻪ‪ .‬ﻓﻠﻤﺎ ﻗﺎﻝ ﺃﺣـﺪ‬
‫ﺍﻟﻘﺪﻳﺴﲔ ﺇﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺃﻥ ﻧﺘﻜﻠﻢ ﻋﻦ ﻋﻨﺎﻳﺔ ﺍﷲ ﻭﺩﻳﻨﻮﻧﺘﻪ ﺃﻣـﺎﻡ‬
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‫ﻭﺃﻧﻪ ﳝﻜﻦ ﻟﻠﻨﻔﺲ ﺃﻥ ﺗﻘﺒﻞ ﺻﺤﺔ ﻃﺒﻴﻌﺘﻬﺎ ﺍﻟﱵ ﻛﺎﻧـﺖ ﳍـﺎ ﺃﻭ ﹰﻻ‬
‫ﻭﻫﻲ ﻛﺎﺋﻨﺔ ﰲ ﺍﳉﺴﺪ ﻭﻛﺎﻥ ﺑﻌﺪ ﺷﺎﺑﹰﺎ ﺍﺷﺘﻬﻰ ﻫﺬﺍ ﺍﻷﻣﺮ ﻛﻤﺜـﻞ‬
‫ﻋﺎﺩﺓ ﺍﻹﻧﺴﺎﻥ ﺃﻧﻪ ﻳﺸﺘﻬﻲ ﺍﻟﻌﻈﺎﺋﻢ ﻓﻠﻤﺎ ﺟﺎﺀ ﺇﱃ ﻣﺪﻳﻨﺔ ﺍﻟﺮﻫﺎ ﺍﺧﺘﺎﺭ‬
‫ﻟﻪ ﺳﻜﻨﹰﺎ ﻓﺮﻳﺪﹰﺍ ﻭﺃﺳﻠﻢ ﻧﻔﺴﻪ ﻷﻋﻤﺎﻝ ﻋﻈﻴﻤﺔ ﻭﺿـﻴﻘﺎﺕ ﺻـﻌﺒﺔ‬
‫ﻭﺻﻠﻮﺍﺕ ﺩﺍﺋﻤﺔ ﻭﻛﺎﻥ ﻳﻀﻄﺮﻡ ﻓﻴﻪ ﺃﱂ ﺍ‪‬ﺪ ﺍﻟﺒﺎﻃﻞ ﻭﻗﺪ ﻛﺎﻥ ﺃﻣﻠﻪ‬
‫ﻛﻤﺎ ﻗﺪ ﲰﻊ ﺃﻥ ﻳﻘﺒﻞ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻋﻨﺪﻣﺎ ﻳﻨﻘﻲ ﻋﻘﻠﻪ ﻭﺟﻌﻞ ﻛﻞ ﻏﺮﺿﻪ‬
‫ﳍﺬﺍ ﺍﻟﺸﻲﺀ ﻭﱂ ﻳﻘﱳ ﺻﻨﺎﻋﺔ ﺍﻟﻌﻤﻞ ﻗﺒﺎﻟﺔ ﺍﻷﻋﺪﺍﺀ ﻭﻻ ﻋﺮﻑ ﻣﻜﺮ‬
‫ﺍﶈﺎﺭﺑﲔ ﻣﻌﻪ ﺑﻞ ﺍﺳﺘﻨﺪ ﻋﻠﻰ ﺍﻟﺘﺪﺍﺑﲑ ﻭﺍﻷﻋﻤﺎﻝ ﻭﺍﻟﺘﺠﺮﺩ ﻭﺍﻟﻮﺣﺪﺓ‬
‫ﻭﱂ ﻳﻘﱳ ﻣﻊ ﻫﺬﻩ ﺍﻟﺘﻮﺍﺿﻊ ﻭﱂ ﻳﺬﻛﺮ ﻛﻠﻤﺔ ﺍﻹﳒﻴﻞ ﺃﻧﻪ ﺇﺫﺍ ﻋﻤﻠﺘﻢ‬
‫ﻛﻞ ﺍﻟﱪ ﻓﻘﻮﻟﻮﺍ ﺇﻧﺎ ﻋﺒﻴﺪ ﺑﻄﺎﻟﻮﻥ ﺑﻞ ﻛﺎﻧﺖ ﺗﻀﻄﺮﻡ ﻓﻴـﻪ ﺷـﻬﻮﺓ‬
‫ﺍﻟﻌﻈﺎﺋﻢ ﺑﻈﻨﻮﻥ ﻣﺘﺸﺎﳐﺔ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﺒﻌﺪ ﺯﻣﺎﻥ ﻛﺜﲑ ﻣﻦ ﺃﻋﻤﺎﻟـﻪ‬
‫ﻭﺟﺪﻩ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺎﺭﻏﹰﺎ ﻣﻦ ﻣﻌﺮﻓﺔ ﻋﻤﻠﻪ ﻓﻈﻬﺮ ﻟﻪ ﻭﺃﺭﺍﻩ ﺫﺍﺗﻪ ﻛﻤﺜﻞ‬
‫ﻧﻮﺭ ﻭﻗﺎﻝ ﻟﻪ ﺃﻧﺎ ﻫﻮ ﺍﻟﺒﺎﺭﺍﻗﻠﻴﻂ ﻭﺃﹸﺭﺳﻠﺖ ﺇﻟﻴﻚ ﻣﻦ ﺍﳌﺴﻴﺢ ﻷﺟـﻞ‬
‫ﺃﺟﺮ ﺃﻋﻤﺎﻟﻚ ﻟﻜﻲ ﺃﺟﻌﻠﻚ ﺗﻨﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎﺕ ﻭﺃﻋﻄﻴﻚ ﻋﺪﻡ ﺍﻟﺘـﺄﱂ‬
‫ﻭﺭﺍﺣﺔ ﻣﻦ ﺃﺗﻌﺎﺑﻚ ﻭﻃﻠﺐ ﻣﻨﻪ ﻋﻮﺽ ﻫﺬﺍ ﺃﻥ ﻳﺴﺠﺪ ﻟﻪ‪ .‬ﺃﻣﺎ ﺫﻟﻚ‬
‫ﺍﻷﲪﻖ ﻏﲑ ﺍﳌﺪﺭﺏ ﰲ ﺻﻨﺎﻋﺔ ﺍﻟﻘﺘﺎﻝ ﻣﺎ ﺗﻌﻘﻞ ﻟﻴﻘﻮﻝ ﻟـﻪ ﻛـﻼﻡ‬
‫ﺫﻟﻚ ﺍﳌﺘﻮﺣﺪ ﺍﻟﺬﻱ ﺫﻛﺮﻧﺎﻩ ﺇﱐ ﻻ ﺃﺭﻳﺪ ﺃﻥ ﺃﻧﻈﺮ ﺍﳌﺴﻴﺢ ﻫﻬﻨﺎ ﺑﻞ‬
‫ﺇﱐ ﺃﺻﻠﻲ ﺃﻥ ﺃﻧﻈﺮﻩ ﰲ ﻋﺎﳌﻪ ﻭﺍﺿﻤﺤﻞ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﺍﳊﺎﻝ ﻣـﻦ‬
‫ﻗﺪﺍﻣﻪ ﻭﺑﻄﻞ ﻃﻐﻴﺎﻧﻪ‪ .‬ﺑﻞ ﺿﺮﺏ ﺑﺸﻬﻮﺓ ﺍﻟﻌﻈﺎﺋﻢ ﻭﺧﺮ ﺳﺎﺟﺪﹰﺍ ﻟـﻪ‬
‫ﻭﺗﺴﻠﻂ ﻋﻠﻴﻪ ﻣﻨﺬ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻭﻣﻸﻩ ﺑﺎﳋﻴﺎﻻﺕ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻋﻮﺽ‬
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 ‫‪òàÈäÛa@ÝàÇë@æb¹⁄a‬‬ ‫ﺍﻟﺸﺒﺎﺏ ﻭﺍﳌﺒﺘﺪﺋﲔ ﻷﻧﻪ ﳚﻌﻞ ﻓﻴﻬﻢ ﺍﻟﺮﺧﺎﻭﺓ ﺳﺮﻳﻌﹰﺎ‪ .‬ﻭﻗـﺎﻝ ﻫـﺬﺍ‬
‫ﻫﻮﺫﺍ ﳒﺪ ﺍﻟﻠﺺ ﺑﺎﻟﺼﻠﺐ ﻏﻔﺮ ﻟﻪ ﳎﺎﻧﹰﺎ ﻭﻛﻔﺎﻩ ﺃﻧﻪ ﺍﻋﺘﺮﻑ ﺑـﻪ‬ ‫ﺍﻟﻘﺪﻳﺲ ﺇﻥ ﺍﻟﻨﺎﺱ ﺍﳌﻤﺘﻠﺌﲔ ﺁﻻﻣـﹰﺎ ﻭﻳﻔﺤـﺼﻮﻥ ﻋﻠـﻰ ﻛـﻼﻡ‬
‫ﺑﻜﻼﻣﻪ ﻭﺍﻟﺰﺍﻧﻴﺔ ﻃﻠﺐ ﻣﻨﻬﺎ ﺇﳝﺎﻧﹰﺎ ﻭﺩﻣﻮﻋﹰﺎ ﻭﻫﺬﻩ ﺃﻳﻀﹰﺎ ﻏﻔﺮ ﳍﺎ ﳎﺎﻧﹰﺎ‬ ‫ﺍﳌﺘﺠﺴﻤﲔ ﻭﺍﻟﻐﲑ ﻣﺘﺠﺴﻤﲔ ﻳﺸﺒﻬﻮﻥ ﺍﳌﺮﺿﻰ ﺍﻟﺬﻳﻦ ﻳﺘﻜﻠﻤﻮﻥ ﻋﻦ‬
‫ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﳐﻠﻌﹰﺎ ﻣﻠﻘﻰ ﻋﻠﻰ ﺳﺮﻳﺮﻩ ﻓﻠﻢ ﻳﻐﻔﺮ ﻟﻪ ﺧﻄﺎﻳﺎﻩ ﻭﺃﻋﻄﺎﻩ‬ ‫ﺍﻟﻌﺎﻓﻴﺔ‪ .‬ﻭﺍﻟﻘﺪﻳﺲ ﺑﻮﻟﺲ ﳌﺎ ﺃﺣﺲ ﺑﻘﻮﻡ ﻣﻦ ﺍﻟﺘﻼﻣﻴـﺬ ﰲ ﺫﻟـﻚ‬
‫ﺍﻟﺸﻔﺎﺀ ﻷﺟﻞ ﺇﳝﺎﻧﻪ ﺑﻞ ﻷﺟﻞ ﺇﳝﺎﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﳛﻤﻠﻮﻧـﻪ‬ ‫ﺍﻟﺰﻣﺎﻥ ﺃ‪‬ﻢ ﺗﻐﺎﻓﻠﻮﺍ ﻭ‪‬ﺎﻭﻧﻮﺍ ﻋﻦ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻫـﻢ ﻳـﺸﺘﻬﻮﻥ‬
‫ﻭﻟﻜﻲ ﻳﺆﻣﻦ ﺁﺧﺮﻭﻥ‪ .‬ﻭﺁﺧﺮ ﺃﻋﻄﺎﻩ ﺻﺤﺔ ﺍﳉﺴﺪ ﻭﺻﺤﺔ ﺍﻟـﻨﻔﺲ‬ ‫ﺳﻌﺎﺩﺓ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻗﺎﻝ ﺗﻌﺮﻭﺍ ﺃﻭ ﹰﻻ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﲜﻤﻴﻊ ﺗﻘﺎﻟﻴـﺪﻩ‬
‫ﻭﺁﺧﺮ ﻛﺎﻥ ﻣﻠﻘﻰ ﻋﻠﻰ ﺳﺮﻳﺮ ﲦﺎﻥ ﻭﺛﻼﺛﲔ ﺳﻨﺔ ﺃﺭﺍﺩ ﺃﻥ ﻳﺴﻤﻊ ﻣﻨﻪ‬ ‫ﻭﺍﻟﺒﺴﻮﺍ ﺍﳉﺪﻳﺪ ﺍﻟﺬﻱ ﻳﺘﺠﺮﺩ ﺑﺰﻳﺎﺩﺓ ﺍﳌﻌﺮﻓﺔ ﺷﺒﻪ ﺧﺎﻟﻘﻪ ﻭﻻ ﺗﺸﺘﻬﻮﺍ‬
‫ﻓﻘﻂ ﺇﻥ ﻛﺎﻥ ﻳﺮﻳﺪ ﺃﻥ ﻳﺸﻔﻰ ﻭﻣﻦ ﺳﺎﻋﺘﻪ ﺷﻔﺎﻩ ﻭﻏﻔﺮ ﻟﻪ ﺧﻄﺎﻳﺎﻩ‬ ‫ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺣﺪﺙ ﱄ ﺃﻧﺎ ﻭﺍﻟﺮﺳﻞ ﺑﺎﻟﻨﻌﻤﺔ ﻓﺈﻥ ﻫﺬﺍ ﻻ ﻳﺼﲑ ﻟﻜﻞ‬
‫ﺑﺄﻧﻪ ﻗﺎﻝ ﻟﻪ ﻻ ﺗﻌﺪ ﲣﻄﺊ‪ .‬ﻓﺄﺷﺎﺭ ‪‬ﺬﺍ ﺃﻥ ﺧﻄﺎﻳﺎﻩ ﻛﺎﻧﺖ ﺳـﺒﺐ‬ ‫ﺃﺣﺪ ﻷﻥ ﺍﻟﺮﺏ ﻳﺮﺣﻢ ﻣﻦ ﻳﺸﺎﺀ ﻭﻳﻘﺴﻮ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻭﻣﻦ ﻫـﻮ‬
‫ﻣﺮﺿﻪ ﻭﻗﺎﻝ ﻟﻪ ﻻ ﺗﻌﺪ ﲣﻄﺊ ﻟﺌﻼ ﻳﺼﲑ ﻟﻚ ﺃﺷﺮ ﻣﻦ ﺍﻷﻭﻝ ﻓـﺈﻥ‬ ‫ﺍﻟﺬﻱ ﻳﻘﻮﻡ ﻗﺒﺎﻟﺔ ﺇﺭﺍﺩﺗﻪ‪ .‬ﻓﻬﻨﺎﻙ ﻭﻗﺖ ﻳﻌﻄﻰ ﻓﻴﻪ ﳎﺎﻧﹰﺎ ﻭﻫﻨﺎﻙ ﻭﻗﺖ‬
‫ﻣﺪﺍﻭﻣﺔ ﻣﺮﺿﻚ ﺷﻔﻊ ﰲ ﻛﺜﺮﺓ ﺧﻄﺎﻳﺎﻙ ﻭﻫﻮﺫﺍ ﻗﺪ ﻏﻔﺮﺕ ﻟﻚ ﻓﻼ‬ ‫ﻳﻄﻠﺐ ﻓﻴﻪ ﺃﻋﻤﺎ ﹰﻻ ﻭﺑﻌﺪ ﺫﻟﻚ ﻳﻌﻄﻰ‪ .‬ﻭﻫﻨﺎﻙ ﻭﻗﺖ ﻻ ﻳﻌﻄﻰ ﻓﻴـﻪ‬
‫ﺗﻌﺪ ﲣﻄﺊ ﻟﺌﻼ ﻳﺼﻴﺒﻚ ﺃﺷﺮ ﻣﻦ ﺍﻷﻭﻝ‪.‬‬ ‫ﺣﱴ ﺑﻌﺪ ﺍﻷﻋﻤﺎﻝ ﺑﻞ ﳛﻔﻈﻬﺎ ﻟﻨﺎ ﻟﻴﻌﻄﻴﻬﺎ ﰲ ﻭﻗﺘﻬﺎ ﻭﰲ ﺑﻠـﺪﻫﺎ‪.‬‬
‫ﻓﻨﺠﺪ ﺃﻳﻬﺎ ﺍﻟﻘﺪﻳﺲ ﺃﻥ ﺍﳌﺴﻴﺢ ﻻ ﻳﺼﻨﻊ ﺍﺧﺘﻼﻓﺎﺕ ﰲ ﺍﻟﺬﻳﻦ ﻫـﻢ‬
‫ﻭﺍﻟﻘﺎﺋﺪ ﺍﻟﺬﻱ ﻗﺎﻝ ﻟﻪ ﻟﺴﺖ ﻣﺴﺘﺤﻘﹰﺎ ﺃﻥ ﺗﺪﺧﻞ ﲢﺖ ﺳـﻘﻒ‬
‫ﻣﻦ ﺧﻮﺍﺻﻪ ﰲ ﺍﻟﺘﺎﻭﺭﻳﺎ ﻓﻘﻂ ﺑﻞ ﻭﰲ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻫﻲ ﺃﺣﻂ ﻣـﻦ‬
‫ﺑﻴﱵ ﻓﻤﻦ ﺃﺟﻞ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻤﻠﻮﺀﺓ ﺇﳝﺎﻧﹰﺎ ﻭﻣﻌﺮﻓﺔ ﻣﺪﺣﻪ ﻭﺃﻋﻄﻰ‬
‫ﺍﻟﺘﺎﻭﺭﻳﺎ ﺃﻳﻀﹰﺎ ﻷﻧﻪ ﺑﺎﳌﻌﻤﻮﺩﻳﺔ ﻳﻐﻔﺮ ﳎﺎﻧﹰﺎ ﻭﻻ ﻳﻄﻠﺐ ﺷـﻴﺌﹰﺎ ﻏـﲑ‬
‫ﺍﻟﻌﺎﻓﻴﺔ ﻻﺑﻨﻪ‪ .‬ﻭﺍﻟﻜﻨﻌﺎﻧﻴﺔ ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﺿﺮﺑﺖ ﻟﻪ ﺍﳌﺜﻞ ﻭﺃﻇﻬﺮﺕ‬
‫ﺍﻹﳝﺎﻥ ﻓﻘﻂ ﻭﺃﻣﺎ ﺑﺎﻟﺘﻮﺑﺔ ﺍﻟﱵ ﺗﻜﻮﻥ ﻋﻦ ﺍﳋﻄﻴﺔ ﺍﻟﱵ ﺗﻔﻌـﻞ ﺑﻌـﺪ‬
‫ﺍﻻﺗﻀﺎﻉ ﻭﺣﻘﺎﺭ‪‬ﺎ ﻭﻋﻈﻤﺔ ﺍﻟﺬﻱ ﺗﺴﺄﻟﻪ ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﺃﻣﺮ ﺍﻟﺸﻴﻄﺎﻥ‬
‫ﺍﳌﻌﻤﻮﺩﻳﺔ ﻓﻴﻄﻠﺐ ﺃﻋﻤﺎ ﹰﻻ ﻭﻻ ﻳﻐﻔﺮ ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ ﺑﻞ ﺑﻌﺪ ﺿـﻴﻘﺎﺕ‬
‫ﻭﺧﺮﺝ ﻣﻦ ﺍﺑﻨﺘﻬﺎ ﻭﻣﺪﺡ ﻋﻈﻴﻢ ﺇﳝﺎ‪‬ﺎ‪ .‬ﻭﺁﺧﺮ ﻛﺎﻥ ﰲ ﺍﺑﻨﻪ ﺷﻴﻄﺎﻥ‬
‫ﻭﺃﺣﺰﺍﻥ ﻭﺗﻨﻬﺪ ﻭﺩﻣﻮﻉ ﻭﺑﻌﺪﻫﺎ ﻳﻐﻔﺮ‪ .‬ﻭﻟﻴﺲ ﻫﺬﺍ ﰲ ﻣﺪﺓ ﻗﻠﻴﻠﺔ ﺑﻞ‬
‫ﻓﻐﺼﺒﻪ ﺟﺪﹰﺍ ﺃﻥ ﻳﺆﻣﻦ ﻭﻭﲞﻪ ﻭﻏﲑ ﻗﻠﺔ ﺇﳝﺎﻧﻪ ﻭﻣﻦ ﻗـﻮﺓ ﻛﻼﻣـﻪ‬
‫ﺑﻌﺪ ﺻﱪ ﻛﺜﲑ ﻭﺛﺒﺎﺕ ﰲ ﺍﻟﻘﺎﻧﻮﻥ ﻭﻋﺪﻡ ﺗﻐﲑ ﺯﻣﺎﻧﹰﺎ ﻛﺒﲑﹰﺍ‪.‬‬
‫ﻭﺻﻌﻮﺑﺔ ﺍﻟﻀﻴﻘﺔ ﺍﻟﱵ ﺃﻧﺒﻪ ﻓﻴﻬﺎ ﲢﺮﻙ ﻓﻴﻪ ﺍﻹﳝﺎﻥ ﻭﻫـﺬﺍ ﺃﻳـﻀﹰﺎ ﱂ‬
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‫ﻋﻤﺎﺩﻫﻢ ﻭﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﺈﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻳﻌﻄﻰ ﻟﻠﺬﻳﻦ ﻳﻌﺘﻤـﺪﻭﻥ‬
‫ﻭﻳﻨﺎﻟﻮﻧﻪ ﺑﺘﺤﻘﻴﻖ ﻣﺜﻞ ﺍﻷﻭﻟﲔ ﻭﻟﻜﻨﻪ ﻻ ﻳﻈﻬﺮ ﻓﻌﻠـﻪ ﻓـﻴﻬﻢ ﰲ‬
‫ﺍﳊﺎﻝ ﺑﻞ ﻫﻮ ﳐﻔﻲ ﻋﻨﻬﻢ‪ .‬ﻭﺇﻥ ﱂ ﳜﺮﺝ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻌﺎﱂ ﻭﻳﺒﺪﺃ‬
‫ﺑﻄﺮﻳﻖ ﺍﻟﺴﲑﺓ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﳛﻔﻆ ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﺍﳌﺸﺮﻭﻋﺔ ﻣﻦ ﺭﺑﻨﺎ‬
‫ﻳﺴﻮﻉ‪ .‬ﻭﻳﺴﲑ ﲝﺮﺹ ﻭﻳﺘﺠﻠﺪ ﺑﺎﻟﻄﺮﻳﻖ ﺍﳌﻀﻐﻄﺔ ﺍﻟـﻀﻴﻘﺔ ﺍﻟـﱵ‬
‫ﻟﻺﳒﻴﻞ ﻓﻠﻦ ﻳﻈﻬﺮ ﻓﻴﻪ ﻓﻌﻞ ﺍﻟﺮﻭﺡ ﺍﻟﺬﻱ ﻧﺎﻟﻪ ﻣﻦ ﺍﳌﻌﻤﻮﺩﻳﺔ ﻭﻫﻜﺬﺍ‬
‫ﻧﺮﻯ ﺃﻥ ﻛﻞ ﺍﻷﺷﻴﺎﺀ ﻗﺪ ﺗﻐﲑﺕ ﲤﺎﻣﹰﺎ ﻋﻦ ﺍﻷﻳﺎﻡ ﺍﻷﻭﱃ ﺇﻥ ﻛـﺎﻥ‬
‫ﻏﻔﺮﺍﻥ ﺧﻄﺎﻳﺎ ﺃﻭ ﺷﻔﺎﺀ ﺍﻷﺟﺴﺎﺩ ﺃﻭ ﺍﺧﺘﻼﻑ ﻣﻮﺍﻫﺐ ﺗﻈﻬـﺮ ﰲ‬
‫ﺍﻟﺬﻳﻦ ﻳﻌﺘﻤﺪﻭﻥ ﻭﺇﻥ ﻛﺎﻥ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﺍﻟﱵ ﻳﻘﺒﻠـﻬﺎ ﺍﻟﻌﻘـﻞ‬
‫ﻭﺫﻫﻦ ﺍﻟﺬﻳﻦ ﻳﻘﺒﻠﻮﻥ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‪.‬‬
‫ﺇﻥ ﺳﺒﺐ ﺗﻐﻴﲑ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻌﺮﻭﻑ ﻭﻣﻔﻬﻮﻡ ﻟﻜـﻞ ﻓﻬـﻴﻢ‬
‫ﺧﻔﻴﹰﺎ ﻭﻇﺎﻫﺮﹰﺍ ﻭﻟﻴﺲ ﻟﻨﺎ ﳎﺎﻝ ﰲ ﻫﺬﺍ ﺍﳌﻴﻤـﺮ ﺃﻥ ﻧﻈﻬـﺮ ﻫـﺬﻩ‬
‫ﺍﻷﺳﺒﺎﺏ ﻓﺈﻧﻪ ﱂ ﻳﻜﻦ ﺫﻟﻚ ﰲ ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ ﻓﻘﻂ ﺑﻞ ﻭﺃﻳـﻀﹰﺎ ﰲ‬
‫ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﱘ ﻓﺈﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺪﻳﻘﲔ ﺍﻟﺬﻳﻦ ﰲ ﺍﻷﺟﻴﺎﻝ ﺍﳌﺘﺘﺎﻟﻴﺔ ﺑﻌﺪ‬
‫ﻣﻮﺳﻰ ﻭﻳﺸﻮﻉ ﱂ ﻳﺼﻨﻌﻮﺍ ﺍﻟﻌﺠﺎﺋﺐ ﺍﻟﱵ ﻛﺎﻧﺖ ﰲ ﺃﻳﺎﻣﻬﻤﺎ ﻭﺃﻳﻀﹰﺎ‬
‫ﺍﺳﺘﻌﻼﻧﺎﺕ ﻭﻛﻼﻡ ﺍﷲ ﻣﻊ ﺍﻟﺒﺸﺮ ﻟﻴﺲ ﻛﺎﻟﻘـﺪﱘ ﻷﻥ ﰲ ﺫﻟـﻚ‬
‫ﺍﻟﺰﻣﺎﻥ ﱂ ﻳﺘﻜﻠﻢ ﺍﷲ ﻣﻊ ﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻷﻧﺒﻴﺎﺀ ﻓﻘﻂ ﺑﻞ ﻗﺪ ﺗﻜﻠﻢ ﰲ‬
‫ﺃﻭﻗﺎﺕ ﻛﺜﲑﺓ ﻣﻊ ﺃﻧﺎﺱ ﺧﻄﺎﺓ ﺃﻳﻀﹰﺎ‪ .‬ﻓﻘﺪ ﺗﻜﻠﻢ ﻣـﻊ ﺁﺩﻡ ﺑﻌـﺪ‬
‫ﳐﺎﻟﻔﺘﻪ ﺍﻟﻮﺻﻴﺔ ﻭﺗﻜﻠﻢ ﻣﻊ ﻗﺎﻳﲔ ﺍﻟﻘﺎﺗﻞ ﻗﺒﻞ ﻭﺑﻌﺪ ﺟﺮﻣﻪ ﻭﺗﻜﻠﻢ ﻣﻊ‬
‫ﺫﺍﻙ ﺍﳉﻴﻞ ﺍﻟﺰﺍﱐ ﺃﻱ ﻗﻮﻡ ﻧﻮﺡ ﻭﺗﻜﻠﻢ ﻣﻊ ﺃﺑﻴﻤﺎﻟﻚ ﺑﺎﳊﻠﻢ ﻭﻗـﺎﻝ‬
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‫ﻳﺘﺮﻛﻪ ﺧﺎﺋﺒﹰﺎ ﺑﻞ ﺃﰎ ﺷﻔﺎﺀ ﺍﺑﻨﻪ ﻟﻠﻮﻗﺖ‪ .‬ﻭﻳـﺎﻳﺮﺱ ﺃﻳـﻀﹰﺎ ﺭﺋـﻴﺲ‬
‫ﺍﳉﻤﺎﻋﺔ ﳌﺎ ﺳﺄﻟﻪ ﺃﻥ ﳝﻀﻲ ﻭﻳﺸﻔﻲ ﺍﺑﻨﻪ ﻭﳌﺎ ﲰﻊ ﻣﻦ ﺃﻫﻞ ﺑﻴﺘﻪ ﺃﻥ‬
‫ﺍﺑﻨﺘﻪ ﻗﺪ ﻣﺎﺗﺖ ﻓﻼ ﺗﺘﻌﺐ ﺍﳌﻌﻠﻢ ﻭﻃﻠﺐ ﺃﻥ ﳝﻀﻲ ﻣﻨﻌﻪ ﺭﺑﻨﺎ ﻳﺴﻮﻉ‬
‫ﻭﻗﺎﻝ ﻟﻪ ﺍﺛﺒﺖ ﺁﻣﻦ ﻓﻘﻂ ﻓﺘﺤﻴﺎ ﺍﺑﻨﺘﻚ‪ .‬ﻭﻧﺎﺯﻓﺔ ﺍﻟﺪﻡ ﻋﻨﺪ ﺩﻧﻮﻫﺎ ﻣﻦ‬
‫ﻃﺮﻑ ﺛﻮﺑﻪ ﻓﻘﻂ ﺃﻋﻄﺎﻫﺎ ﺍﻟﻌﺎﻓﻴﺔ‪ .‬ﻭﲡﺪ ﰲ ﺍﻹﳒﻴﻞ ﺃﻣﻮﺭﹰﺍ ﻛـﺜﲑﺓ‬
‫ﻣﺜﻞ ﻫﺬﻩ ﻗﺪ ﻓﻌﻞ ﺍﻟﺮﺏ ﻣﻦ ﺃﺟﻞ ﻏﻔﺮﺍﻥ ﺍﳋﻄﻴﺔ ﻭﻣﻦ ﺃﺟﻞ ﺻﺤﺔ‬
‫ﺍﳉﺴﺪ ﻓﻘﺪ ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﺴﲑ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﺃﻣـﺎ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﻮﻗﺖ ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺧﻄﺎﻳﺎ ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ ﻭﻛﺬﻟﻚ ﻻ ﳝﻨﺢ ﺷـﻔﺎﺀ‬
‫ﻟﻜﻨﻪ ﻳﻄﻠﺐ ﺗﻮﺑﺔ ﻃﻮﻳﻠﺔ ﻭﲪﻞ ﻗﻮﺍﻧﲔ ﲟﻘﺪﺍﺭ ﺍﳋﻄﻴﺔ‪ .‬ﻭﺃﻣﺎ ﻋـﻦ‬
‫ﺷﻔﺎﺀ ﺍﳉﺴﺪ ﻓﺈﻧﻪ ﻻ ﻳﺮﻳﺪ ﺃﻋﻤﺎ ﹰﻻ ﻭﺗﺪﺍﺑﲑ ﺻﻌﺒﺔ ﺳـﻨﲔ ﻛـﺜﲑﺓ‬
‫ﻭﻣﻴﺘﻮﺗﺔ ﻣﻦ ﲨﻴﻊ ﻣﺎ ﰲ ﺍﻟﻌﺎﱂ ﻭﺑﻌﺪ ﺫﻟﻚ ﺑﺎﳉﻬـﺪ ﻳﻌﻄـﻲ ﺃﻭ ﻻ‬
‫ﻳﻌﻄﻲ ﺳﻠﻄﺎﻧﹰﺎ ﻟﻘﻮﻡ ﺃﻥ ﻳﺼﻨﻌﻮﺍ ﺍﻟﺸﻔﺎﺀ‪ .‬ﻭﳓﻦ ﻻ ﻧﻠـﻮﻡ ﺇﺭﺍﺩﺗـﻪ‬
‫ﻭﳓﺎﻛﻤﻪ ﳌﺎﺫﺍ ﻛﺎﻥ ﺑﺎﻷﻣﺲ ﻏﲑ ﺍﻟﻴﻮﻡ‪ .‬ﻓﺎﳌﺆﻣﻨﻮﻥ ﺍﻷﻭﻟﻮﻥ ﻛـﺎﻧﻮﺍ‬
‫ﰲ ﺣﺎﻝ ﻋﻤﺎﺩﻫﻢ ﻭﻗﺒﻮﳍﻢ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ ﻳﻈﻬﺮ ﻓﻌﻞ ﺍﻟﺮﻭﺡ ﺍﻟﻘﺪﺱ‬
‫ﰲ ﺃﻧﻔﺴﻬﻢ ﻓﻤﻨﻬﻢ ﻣﻦ ﻛﺎﻧﻮﺍ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻠﺴﺎﻥ ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﻳﺘﻨﺒﺄ‬
‫ﻭﺁﺧﺮﻭﻥ ﻛﺎﻧﻮﺍ ﻳﻈﻬﺮﻭﻥ ﺃﻓﻜﺎﺭ ﺍﻟﻨﺎﺱ ﻭﺳﺮﺍﺋﺮﻫﻢ ﻛﻤﺜﻞ ﻣﺎ ﻗـﺎﻝ‬
‫ﺑﻮﻟﺲ ﺍﻟﻘﺪﻳﺲ ﺇﻥ ﺃﻧﻮﺍﻉ ﺍﳌﻮﺍﻫﺐ ﻛﺜﲑﺓ ﻭﻟﻜﻦ ﻭﺍﺣﺪ ﻫﻮ ﺍﻟﻔﺎﻋﻞ‬
‫ﰲ ﺍﻟﻜﻞ ﻭﰲ ﻛﻞ ﺃﺣﺪ ﻓﺜﻤﺔ ﻣﻦ ﻳﻌﻄﻲ ﻛﻼﻡ ﺣﻜﻤﺔ ﻭﺁﺧﺮ ﻛﻼﻡ‬
‫ﻣﻌﺮﻓﺔ ﺑﺎﻟﺮﻭﺡ ﻭﻵﺧﺮ ﺇﻓﺮﺍﺯ ﺍﻷﺭﻭﺍﺡ‪ .‬ﻭﺁﺧـﺮ ﺃﻧـﻮﺍﻉ ﺍﻷﻟـﺴﻦ‬
‫ﻭﻫﻜﺬﺍ‪ ...‬ﻛﻞ ﻫﺬﻩ ﻛﺎﻧﺖ ﺗﻜﻮﻥ ﻋﻨﺪ ﺍﳌﻌﻠﻤﲔ ﺍﻟﻘﺪﻣﺎﺀ ﰲ ﺣﺎﻝ‬
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‫ﺧﺎﺻﺔ ﻟﻪ ﻷ‪‬ﺎ ﺗﻜﻤﻞ ﺑﺈﺭﺍﺩﺗﻪ ﻭﺣﺒﻪ ﺃﻣﺎ ﺍﻻﺳﺘﻌﻼﻥ ﻓﻴﻜـﻮﻥ ﻣـﻦ‬ ‫ﺭﺩ ﺇﻣﺮﺃﺓ ﺍﻟﺮﺟﻞ ﺇﱃ ﺯﻭﺟﻬﺎ ﻷﻧﻪ ﻧﱯ‪ .‬ﻭﺑﻌﺪ ﻫﺆﻻﺀ ﻇﻬﺮ ﻭﺗﻜﻠﻢ ﻣﻊ‬
‫ﻣﻮﻫﺒﺔ ﺍﻟﻨﻌﻤﺔ ﻭﻋﻄﻴﺘﻬﺎ‪.‬‬ ‫ﺃﻧﺒﻴﺎﺀ ﻭﻗﻮﻡ ﺃﺑﺮﺍﺭ‪ .‬ﻓﺄﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻼ ﻳﻌﺪ ﻳﺘﻜﻠﻢ ﻭﻻ ﻣﻊ ﻫﺆﻻﺀ ﺑﻞ ﺃﻥ‬
‫‪a@bíb•ë@ÅЧ@bäîÏ@ÝàÈm@òàÈäÛa‬‬ ‫ﻼ‬
‫ﺍﺗﻔﻖ ﺃﻥ ﺇﻧﺴﺎﻧﹰﺎ ﻣﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺑﻌﺪ ﺃﻥ ﺗﻨﻘﻲ ﻋﻘﻠﻪ ﻳﻜﻮﻥ ﻣـﺆﻫ ﹰ‬
‫ﻟﻘﺒﻮﻝ ﻧﻈﺮﺓ ﺍﷲ ﺑﺘﺎﻭﺭﻳﺎ ﺭﻭﺣﺎﻧﻴﺔ ﻭﺃﻣﺎ ﺟﺴﺪﺍﻧﻴﹰﺎ ﻓﻠﻢ ﻳﻌﺪ ﻳﻈﻬﺮ ﺑﻌﺪ‬
‫ﻓﻠﻴﻌﻈﻢ ﰲ ﺃﻋﻴﻨﻨﺎ ﺃﻛﺜﺮ ﻣﻦ ﻛﻞ ﺷـﻲﺀ ﺃﻥ ﳓﻔـﻆ ﺍﻟﻮﺻـﺎﻳﺎ‬
‫ﻷﻧﻪ ﺃﺭﺍﻧﺎ ﺑﻨﻌﻤﺘﻪ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ ﻭﻭﺿﻊ ﻓﻴﻨﺎ ﻣﻮﻫﺒﺔ ﺭﻭﺣﻪ ﺍﻟﻘﺪﻭﺱ‬
‫ﻭﻧﻄﻠﺐ ﺍﳌﻌﻮﻧﺔ ﻣﻦ ﺍﷲ ﰲ ﻛﻞ ﻭﻗﺖ ﻷﺟﻞ ﺣﻔﻈﻬﺎ ﻭﺇﻥ ﻗﻠﻨﺎ ﺇ‪‬ﺎ‬
‫ﺧﻔﻴﹰﺎ ﻭﺃﻣﺮﻧﺎ ﺃﻥ ﻧﻄﻠﺐ ﺍﺳﺘﻌﻼﻧﻪ ﰲ ﺩﺍﺧﻠﻨﺎ ﻣﺜﻞ ﻗﻮﻟـﻪ ﻟﻠﻴﻬـﻮﺩ‬
‫ﻋﺴﺮﺓ ﻭﺻﻌﺒﺔ ﻓﻘﺪ ﺃﻇﻬﺮ ﻟﻨﺎ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻭ ﹰﻻ ﻟﺌﻼ ﻧﻈﻦ ﺃﻧﻪ ﺻﺎﺩﻓﻨﺎ‬
‫ﻫﻮﺫﺍ ﻣﻠﻜﻮﺕ ﺍﷲ ﺩﺍﺧﻠﻜﻢ‪.‬‬
‫ﺷﻴﺌﹰﺎ ﺟﺪﻳﺪﹰﺍ ﻗﺎﻝ ﺍﺩﺧﻠﻮﺍ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﻟﻀﻴﻖ ﻓﻘﺪ ﻧﺎﺩﻯ ﻟﻨﺎ ﰲ ﺑﺸﺎﺭﺗﻪ‬
‫ﺃﻥ ﺍﻟﺒﺎﺏ ﻟﻄﻴﻒ ﻭﺍﻟﻄﺮﻳﻖ ﺍﻟﱵ ﺗﻮﺻﻞ ﺇﱃ ﺍﳊﻴﺎﺓ ﺿﻐﻄﺔ ﻭﻻ ﳚﺐ‬ ‫ﺇﻥ ﺗﺼﻮﺭ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻟﻴﺴﺖ ﻹﺭﺍﺩﺗﻨﺎ ﺃﻥ ﻧﺆﻫﻞ ﳍـﺎ ﺃﻭ‬
‫ﺃﻥ ﻧﻔﺴﺮ ﺍﻟﻮﺻﺎﻳﺎ ﺧﺎﺭﺟﹰﺎ ﻋﻦ ﻣﻌﺎﻧﻴﻬﺎ ﻛﻤﺎ ﻓﺴﺮﻫﺎ ﺗﺎﺩﺭﺱ ﺍﳉﺎﻫﻞ‬ ‫ﻻ ﻧﺆﻫﻞ ﺑﻞ ﻫﻲ ﻣﻮﻫﺒﺔ ﻧﻌﻤﺘﻪ ﻭﺃﻣﺎ ﺃﻥ ﳓﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻓﻬﻲ ﻹﺭﺍﺩﺗﻨﺎ‬
‫ﺍﺑﻦ ﻋﻢ ﻧﺴﻄﻮﺭ ﻭﻣﻦ ﻳﺸﺒﻬﻪ‪.‬‬ ‫ﻭﻷﺟﻞ ﺣﻔﻈﻬﺎ ﻭﺿﻌﻬﺎ ﰲ ﲨﻴﻊ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﻭﺣﺮﺿﻨﺎ ﻋﻠـﻰ‬
‫ﺫﻟﻚ‪ .‬ﻭﻟﻜﻨﺎ ﱂ ﳒﺪ ﻓﻘﻂ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻣﻦ ﺍﻟﻜﺘﺐ ﺃﻥ ﻧﻄﻠﺐ ﻣﻦ‬
‫ﲰﻌﻨﺎ ﺃﻧﻪ ﻗﺎﻝ ﻻ ﺗﻘﺘﻨﻮﺍ ﺛﻮﺑﲔ ﻭﻻ ‪‬ﺘﻤﻮﺍ ﺑﺎﻟﻐﺪ ﻭﻣﻦ ﻳﻀﺮﺑﻚ‬
‫ﺍﷲ ﻧﻈﺮ ﺍﻟﺘﺎﻭﺭﻳﺎ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﻭﺍﻟﺘﻄﻮﻳﺒﺎﺕ ﺍﻟﱵ ﺃﻋﻄﺎﻫﺎ ﻫـﻲ ﺃﻳـﻀﹰﺎ‬
‫ﻼ ﺍﻣﺾ ﻣﻌـﻪ ﻣـﻴﻠﲔ‬ ‫ﻋﻠﻰ ﺧﺪﻙ ﻗﺪﻡ ﻟﻪ ﺍﻵﺧﺮ ﻭﻣﻦ ﻳﺴﺨﺮﻙ ﻣﻴ ﹰ‬
‫ﻭﺻﺎﻳﺎ ﻭﻋﺮﻓﻨﺎ ﺑﻘﻮﻟﻪ ﻃﻮﰉ ﻟﻠﻨﻘﻴﺔ ﻗﻠﻮ‪‬ﻢ ﻷ‪‬ﻢ ﻳﻌﺎﻳﻨﻮﻥ ﺍﷲ ﻭﻋﻠﻤﻨﺎ‬
‫ﻓﺤﺴﺒﻤﺎ ﻗﺎﳍﺎ ﻫﻮ ﺃﻋﲏ ﺍﻟﻮﺻﺎﻳﺎ ﻛﺬﻟﻚ ﻳﻨﺒﻐﻲ ﺃﻥ ﳓﻔﻈﻬﺎ ﻭﻻ ﳒﻌﻞ‬
‫ﺑﺎﻟﻜﻼﻡ ﻣﺎﺫﺍ ﳛﺼﻞ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺣﻔﻆ ﻭﺻﺎﻳﺎﻩ ﻓﺈﻧﻪ ﳛﺼﻞ ﻋﻠـﻰ‬
‫ﳍﺎ ﺗﻔﺎﺳﲑ ﻣﻀﺎﺩﺓ ﺑﻞ ﺗﻔﺴﲑﻫﺎ ﻫﻮ ﻋﻤﻠﻬﺎ ﻭﻟﻴﺲ ﳚﺐ ﺃﻥ ﻧﻔﺴﺮﻫﺎ‬
‫ﻧﻘﺎﺀ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻳﻘﻮﺩ ﺇﱃ ﻧﻈﺮﺓ ﺍﷲ‪ .‬ﻓﻘﺪ ﻋﺮﻓﻨﺎ ﺣﺪﻭﺙ ﺍﻷﻣـﺮ‬
‫ﺑﺎﻟﻜﻼﻡ ﺑﻞ ﺑﺎﻟﻌﻤﻞ‪ .‬ﻛﻤﺎ ﺃﻥ ﺍﻷﺳﺮﺍﺭ ﺍﻟﱵ ﰲ ﺍﻟﻄﺒﺎﺋﻊ ﻭﺍﻟﻜﺘﺐ ﻻ‬
‫ﻭﻟﻜﻦ ﺃﻥ ﻧﻄﻠﺐ ﻫﺬﺍ ﺍﻷﻣﺮ ﻓﻠﻢ ﻳﺄﺫﻥ ﻟﻨﺎ ﻷﻥ ﺑﻮﻟﺲ ﺍﻟﻘـﺪﻳﺲ ﱂ‬
‫ﺗﻔﺴﺮ ﺑﺎﻟﻜﻼﻡ ﻭﺍﻟﺘﺮﲨﺔ ﺑﻞ ﺗﻔﺴﲑﻫﺎ ﻳﻜﻮﻥ ﺑﺘﺼﻮﺭ ﺗﺎﻭﺭﻳﺘﻬﺎ ﺿﻮﺋﻴﹰﺎ‬
‫ﻳﻔﺘﺨﺮ ﺑﻌﺪ ﺃﻥ ﺫﻛﺮ ﺍﺳﺘﻌﻼﻧﻪ ﺃﻧﻪ ﺍﺧﺘﻄـﻒ ﺇﱃ ﺍﻟﻔـﺮﺩﻭﺱ ﻭﺇﱃ‬
‫ﻭﻫﻜﺬﺍ ﺃﻳﻀﹰﺎ ﺍﻟﻮﺻﺎﻳﺎ ﻟﻴﺲ ﺗﻔﺴﲑﻫﺎ ﺑﺎﻟﻜﻼﻡ ﺑﻞ ﺑﺎﻟﻌﻤﻞ‪ .‬ﻓﺘﻤـﺎﻡ‬
‫ﺍﻟﺴﻤﺎﺀ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻘﺪ ﺃﺣﺎﻟﻪ ﻋﻠﻰ ﻭﺟﻪ ﻏﲑﻩ ﻭﻗﺎﻝ ﻣﻦ ﺟﻬـﺔ ﻫـﺬﺍ‬
‫ﲨﻴﻊ ﺍﻵﻻﻡ ﻭﺿﻴﻘﺎﺕ ﺍﻟﺒﺸﺮ ﻫﻮ ﺍﳌﻮﺕ ﺍﻟﻄﺒﻴﻌﻲ ﻭﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻗﺪ‬
‫ﺍﻓﺘﺨﺮ ﻭﺃﻣﺎ ﻋﻦ ﻧﻔﺴﻲ ﻓﻠـﻴﺲ ﱄ ﺃﻥ ﺃﻓﺘﺨـﺮ ﺑـﻞ ﺑـﺎﻷﻣﺮﺍﺽ‬
‫ﻭﺿﻌﺖ ﻟﻨﺎ ﺑﺎﻟﻮﺻﻴﺔ ﻷﻧﻪ ﻗﺎﻝ ﻛﻞ ﻣﻦ ﻻ ﳛﻤﻞ ﺻﻠﻴﺒﻪ ﻭﻳﺘﺒﻌﲏ ﻓﻼ‬
‫ﻭﺍﻟﻀﻴﻘﺎﺕ ﺍﻟﱵ ﻷﺟﻞ ﺍﳌﺴﻴﺢ ﻛﺎﻥ ﻳﺼﱪ ﻋﻠﻴﻬﺎ ﻭﻗﺎﻝ ﺇﻥ ﻫﺬﻩ ﻫﻲ‬
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‫ﻭﻣﻊ ﺁﻻﻡ ﺍﻟﻨﻔﺲ ﻭﻛﺎﻧﻮﺍ ﻳﻘﺘﻠﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺘﻴﻖ ﺑﻜﻞ ﺷﻲﺀ‪.‬ﺍﻟﺬﻱ‬ ‫ﻳﺴﺘﺤﻘﲎ ﻭﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﳜﻠﺺ ﻧﻔﺴﻪ ﻓﻠﻴﻬﻠﻜﻬـﺎ‪ .‬ﻭﺇﻥ ﱂ ﳚﺤـﺪ‬
‫ﻭﻣﻦ ﺃﺟﻞ ﻫﺆﻻﺀ ﻭﺃﻣﺜﺎﳍﻢ ﻗﺎﻝ ﺑﻮﻟﺲ ﻃﺎﻓﻮﺍ ﻭﻫﻢ ﻻﺑﺴﻮﻥ ﺟﻠـﻮﺩ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻛﻞ ﺷﻲﺀ ﻳﺮﻯ‪ ،‬ﻭﻧﻔﺴﻪ ﺃﻳﻀﹰﺎ ﻓﻤﺎ ﻳﺴﺘﺤﻘﲏ‪ .‬ﻭﺃﻳﻀﹰﺎ ﺑﻌﺪ‬
‫ﺍﳋﺮﻓﺎﻥ ﻭﺍﳌﻌﺰﻯ ﳏﺘﺎﺟﲔ ﻣﺘﻀﺎﻳﻘﲔ ﻭﻣﻀﻨﻮﻛﲔ ﻭﻫﻢ ﱂ ﻳﻜـﻦ‬ ‫ﺃﻥ ﺫﻛﺮ ﲨﻴﻊ ﺍﻟﻀﻴﻘﺎﺕ ﺍﻟﱵ ﻫﻲ ﻣﺰﻣﻌﺔ ﺃﻥ ﺗﺄﰐ ﻋﻠﻰ ﺗﻼﻣﻴﺬﻩ ﰲ‬
‫ﻼ ﺃﻣﻴﺘﻮﺍ ﺃﻋﻀﺎﺀﻛﻢ ﺍﻟﱵ‬ ‫ﺍﻟﻌﺎﱂ ﻣﺴﺘﺤﻘﹰﺎ ﳍﻢ‪ .‬ﻭﺇﻟﻴﻨﺎ ﺃﻳﻀﹰﺎ ﺻﺮﺥ ﻗﺎﺋ ﹰ‬ ‫ﻛﻞ ﺣﲔ ﻗﺎﻝ ﻣﻦ ﻳﺼﱪ ﺇﱃ ﺍﳌﻨﺘﻬﻰ ﻓﻬﺬﺍ ﳜﻠﺺ‪ .‬ﻭﰲ ﻛﻞ ﻣﻮﺿﻊ‬
‫ﻋﻠﻰ ﺍﻷﺭﺽ ﻭﺃﻳﻀﹰﺎ ﻗﺎﻝ ﺇﻧﻪ ﺑﻀﻴﻘﺎﺕ ﻛﺜﲑﺓ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺍﻟـﺪﺧﻮﻝ‬ ‫ﻣﻦ ﻛﺘﺒﻪ ﺍﳌﻘﺪﺳﺔ ﻳﻘﻮﻝ ﻟﻨﺎ ﺃﻥ ﳕﻮﺕ ﻷﺟﻠﻪ ﻭﳓﺘﻤـﻞ ﺍﻟـﻀﻴﻘﺎﺕ‬
‫ﳌﻠﻜﻮﺕ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺑﻀﻴﻘﺎﺗﻨﺎ ﻧﻔﺘﺨﺮ ﳓﻦ ﻭﻫﻜﺬﺍ ﺃﻳـﻀﹰﺎ ﺃﻧﺒﻴـﺎﺀ‬ ‫ﻭﺍﻟﻌﺬﺍﺏ ﻣﻦ ﺃﺟﻞ ﺍﲰﻪ‪ .‬ﻭﺑﻮﻟﺲ ﺻﻔﻴﻪ ﻳﺼﺮﺥ ﺃﻧﻪ ﳝﻮﺕ ﻛﻞ ﻳﻮﻡ‪،‬‬
‫ﻭﺃﺑﺮﺍﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻗﺪ ﻗﺎﺳﻮﺍ ﻫﻢ ﺃﻳﻀﹰﺎ ﺍﻟﻀﻴﻘﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺻـﱪﻭﺍ‬ ‫ﻭﺑﻄﺮﺱ ﻣﻘﺪﻡ ﺭﺳﻠﻪ ﺻﻠﺐ ﻣﻨﻜﺴﹰﺎ ﻭﳏﺒﺔ ﻳﻮﺣﻨﺎ ﻗﻄـﻊ ﻟـﺴﺎﻧﻪ‬
‫ﻋﻠﻰ ﺭﺑﺎﻃﺎﺕ ﺍﻟﺴﺠﻮﻥ ﻭﻣﻴﺘﺎﺕ ﻭﺭﺟﻢ ﻭﻫﻜﺬﺍ ﺍﻧﺘﻘﻠﻮﺍ ﻣﻦ ﺍﻟﻌﺎﱂ‪.‬‬ ‫ﻭﻳﻌﻘﻮﺏ ﺍﺑﻦ ﺯﺑﺪﻱ ﺃﺧﻮﻩ ﻗﻄﻊ ﺭﺃﺳﻪ ﻭﻳﻌﻘﻮﺏ ﺍﻟـﺼﺪﻳﻖ ﺃﺧـﻮ‬
‫ﻭﺷﺎﺭﻉ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺃﻱ ﻃﺮﻳﻖ ﺍﳌﻠﻜﻮﺕ ﻭﻣﺆﺳﺴﻬﺎ ﻳﺴﻮﻉ ﺍﳌﺴﻴﺢ‬ ‫ﺍﻟﺮﺏ ﺭﺟﻢ ﺑﺎﳊﺠﺎﺭﺓ ﻭﻳﻮﺣﻨﺎ ﺍﳌﻌﻤﺪﺍﻥ ﻣﻦ ﺃﺟﻞ ﺗﺒﻜﻴﺖ ﻫﲑﻭﺩﺱ‬
‫ﺭﺑﻨﺎ ﺑﺎﳌﺴﻜﻨﺔ ﻭﺍﻟﻌﻮﺯ ﻭﺍﻟﺼﻮﻡ ﺍﻟﺼﻌﺐ ﺃﺭﺑﻌـﻮﻥ ﻳﻮﻣـﹰﺎ ﻣﺘﻮﺍﻟﻴـﺔ‬ ‫ﻗﻄﻊ ﺭﺃﺳﻪ‪ .‬ﻭﺑﻘﻴﺔ ﺍﻟﺮﺳﻞ ﺍﻻﺛﲎ ﻋﺸﺮ ﻭﺍﻟﺴﺒﻌﻮﻥ ﻣـﺎﺗﻮﺍ ﻣﻴﺘـﺎﺕ‬
‫ﺑﺎﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﻭﺍﻟﻌﻨﺎﺀ ﻭﺍﻟﺘﻌﺐ ﻭﺍﻻﺣﺘﻘﺎﺭ ﻭﺍﳉﻠـﺪ ﻭﺍﻟـﺸﺘﺎﺋﻢ‬ ‫ﳐﺘﻠﻔﺔ ﻭﺑﻮﻟﻴﻜﺎﺭﺑﻮﺱ ﺗﻠﻤﻴﺬ ﻳﻮﺣﻨﺎ ﺍﺣﺘﺮﻕ ﺑﺎﻟﻨﺎﺭ ﻭﺃﻏﻨﺎﻃﻴﻮﺱ ﺃﻛﻠﺘﻪ‬
‫ﻭﺍﻟﺘﻌﻴﲑ ﻷﺟﻞ ﺗﻌﻠﻴﻤﻪ ﺍﳌﻘﺪﺱ ﻭﰲ ﺍﻵﺧﺮ ﻣﻮﺕ ﺍﻟﺼﻠﻴﺐ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺍﻟﻮﺣﻮﺵ ﻭﻫﻜﺬﺍ ﺧﺮﺝ ﻛﻞ ﺃﻭﻟﺌﻚ ‪‬ﺬﺍ ﺍﳊﺎﻝ ﻣﻦ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻛﺬﻟﻚ‬
‫ﺃﻛﺜﺮ ﺍﻟﻜﻞ ﻋﺎﺭﹰﺍ ﺇﺫ ﺗﻌﻠﻖ ﻋﺎﺭﻳﹰﺎ ﲟﻮﺕ ﺧﻼﺻﻲ ﲢﻤﻞ ﺗﺪﺑﲑﻩ‪.‬‬ ‫ﺍﻟﺸﻬﺪﺍﺀ ﺍﻟﻘﺪﻳﺴﻮﻥ ﺍﻧﺘﻘﻠﻮﺍ ﻣﻦ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺑﺎﻟﻄﺮﺩ ﻭﺍﻟﻌﺬﺍﺏ ﺑﺄﻧﻮﺍﻉ‬
‫ﻭﺣﻴﻚ ﻣﻊ ﻫﺬﺍ ﻛﻠﻪ ﺗﺴﺄﻝ ﺇﻥ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﳛﻔﻆ‬ ‫ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﻀﻴﻘﺎﺕ ﻭﻣﻴﺘﺎﺕ ﺷﱴ‪ .‬ﻭﻋﻨﺪﻣﺎ ﺑﻄﻞ ﺍﺿﻄﻬﺎﺩ ﺍﳊﻨﻔﺎﺀ‬
‫ﲨﻴﻊ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺃﻇﻬﺮﺕ ﺑﺴﺆﺍﻟﻚ ﺃ‪‬ﺎ ﻭﺿﻌﺖ ﺑﻼ ﻓﺎﺋﺪﺓ ﻭﺃﺳـﺄﺕ‬ ‫ﻟﻶﺑﺎﺀ ﺍﻟﻘﺪﻳﺴﲔ ﻣﻌﻠﻤﻰ ﺍﻷﺭﺛﻮﺫﻛﺴﻴﺔ ﻗﺎﺳـﻮﺍ ﺷـﺪﺍﺋﺪ ﻭﻧﻔﻴـﹰﺎ‬
‫ﺍﻟﻈﻦ ﰲ ﺍﻵﺑﺎﺀ ﺍﻟﻜﺒﺎﺭ ﺍﻟﻘﺪﻳﺴﲔ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﳝﻮﺗﻮﻥ ﻛـﻞ‬ ‫ﻭﺳﺠﻮﻧﹰﺎ ﻭﻋﺬﺍﺑﺎﺕ ﳐﺘﻠﻔﺔ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﺒﺪﻉ ﻭﺟﺎﻫﺪﻭﺍ ﰲ ﺑـﻼﺩ‬
‫ﻳﻮﻡ ﻣﻦ ﺍﳊﻨﻔﺎﺀ ﻭﺃﺭﺑﺎﺏ ﺍﻟﺒﺪﻉ ﻭﻛﺎﻧﻮﺍ ﻳﺘﺄﳌﻮﻥ ﺑﺈﺭﺍﺩ‪‬ﻢ ﻛﻞ ﻳﻮﻡ‪.‬‬ ‫ﻏﺮﻳﺒﺔ‪ ،‬ﻭﺍﻟﻘﺪﻳﺴﻮﻥ ﺍﻟﻨﺴﺎﻙ ﺧﺮﺟﻮﺍ ﻟﻠﻘﻔﺮ ﻭﺍﻟﱪﺍﺭﻱ ﻭﺻـﺎﺭﻭﺍ ﰲ‬
‫ﺍﳉﺒﺎﻝ ﺑﺎﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﻭﺍﻟﻌﺮﻱ ﻭﺍﻟﺘﺠﻠﺪ ﻋﻠﻰ ﺍﻟﻌﻮﺯ ﻭﻣـﺴﻜﻨﺔ‬
‫ﺃﻣﺎ ﲰﻌﺖ ﻣﻦ ﺭﺑﻨﺎ ﻳﺴﻮﻉ ﻛﻴﻒ ﺷﺒﻪ ﻣﻦ ﻳـﺴﻤﻊ ﻛﻼﻣـﻪ‬
‫ﻟﻴﺲ ﳍﺎ ﺣﺪ ﻭﻛﺎﻧﻮﺍ ﻳﻌﻤﻠﻮﻥ ﺑﺄﻳﺪﻳﻬﻢ ﻭﺑﻌﺪ ﺟﻬﺪ ﳚﺪﻭﻥ ﻗـﻮ‪‬ﻢ‬
‫ﻭﻳﻌﻤﻞ ﺑﻪ ﻭﺃﻱ ﻣﺜﺎﻝ ﺃﺗﻰ ﻟﻠﺬﻱ ﻳﺴﻤﻊ ﻭﻻ ﻳﻌﻤﻞ؟ ﻓﻠﻬﺬﺍ ﺍﳌﻌـﲎ‬
‫ﻭﺟﺎﻫﺪﻭﺍ ﻟﻠﺪﻡ ﺑﺎﳌﺼﺎﻑ ﻗﺒﺎﻟﺔ ﺍﳋﻄﻴﺔ ﻭﺣﺎﺭﺑﻮﺍ ﻣﻊ ﺷﻬﻮﺍﺕ ﺍﳉﺴﺪ‬
‫}‪{١٧٣‬‬ ‫}‪{١٧٢‬‬
‫ﺑﻞ ﳌﻌﺮﻓﱵ ﺃﻧﻚ ﺩﻋﻮﺗﲏ ﳍﺬﺍ ﶈﺒﺔ ﺍﳌﺴﻴﺢ ﺳﻴﺪﻧﺎ ﺑﺄﻧﻨﺎ ﻧﻌـﺮﻑ ﺃﻥ‬ ‫ﻳﻌﺮﻓﻨﺎ ﺑﺎﻷﻣﺮ ﺑﻼ ﺗﻔﺴﲑ ﻭﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ ﻭﺍﺣﺪ ﻣﻦ ﺗﻼﻣﻴﺬﻩ ﺍﺋﺬﻥ ﱄ‬
‫ﺃﺳﺎﺱ ﺍﻟﺘﺪﺍﺑﲑ ﻫﻮ ﺍﻹﳝﺎﻥ ﺍﳌﺴﺘﻘﻴﻢ ﺫﻟﻚ ﺍﻟﺬﻱ ﺑﺪﻭﻧـﻪ ﻻ ﻳﻘـﺪﺭ‬ ‫ﺃﻥ ﺃﺩﻓﻦ ﺃﰊ ﰒ ﺃﺗﺒﻌﻚ ﻓﻤﻊ ﺃﻧﻪ ﻛﺎﻥ ﻏﺮﺿﻪ ﺃﻥ ﳛﻔﻆ ﺍﻟﻮﺻﻴﺔ ﻣﻨﻌﻪ‬
‫ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺪﻧﻮ ﳊﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻛﻤﺎ ﻗﺎﻝ ﺃﺣـﺪ ﺍﻟﻘﺪﻳـﺴﲔ ﺇﻥ‬ ‫ﺃﻻ ﳝﻀﻲ ﻭﻗﺎﻝ ﻟﻪ ﺩﻉ ﺍﳌﻮﺗﻰ ﻳﺪﻓﻨﻮﻥ ﻣﻮﺗﺎﻫﻢ ﻭﺍﻵﺧﺮ ﻗﺎﻝ ﻟﻪ ﻟﻴﺲ‬
‫ﺃﻋﻤﺎﻝ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺣﺪﻫﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻄﻬﺮ ﻗﻮﺍﺕ ﺍﻟـﻨﻔﺲ ﺇﻥ‬ ‫ﺃﺣﺪ ﻳﺒﲏ ﺑﺮﺟﹰﺎ ﻭﻻ ﳚﻠﺲ ﺃﻭ ﹰﻻ ﻭﳛﺴﺐ ﺍﻟﻨﻔﻘﺔ ﺇﻥ ﻛﺎﻥ ﻟـﻪ ﻣـﺎ‬
‫ﱂ ﻳﻘﺘﺮﻥ ﻣﻌﻬﺎ ﺍﻹﳝﺎﻥ ﺍﻟﺼﺤﻴﺢ ﺍﳌﻮﺍﻓﻖ ﻟﻠﻮﺻﺎﻳﺎ‪.‬‬ ‫ﻳﻜﻤﻠﻪ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻟﻪ ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺒﺪﺃ ﰲ ﺍﻟﺒﻨﻴﺎﻥ‪ .‬ﺃﻣﺎ ﺗﻌﻠـﻢ‬
‫ﻛﻨﺖ ﺃﺭﻳﺪ ﺃﻥ ﺃﺭﺳﻢ ﻟﻚ ﺑﺎﺧﺘﺼﺎﺭ ﻏﺮﺽ ﺍﻹﳝﺎﻥ ﻭﺃﺭﺳـﻠﻪ‬ ‫ﺇﻥ ﺍﻟﱪﺝ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﺭﺑﻨﺎ ﻣﺜﺎ ﹰﻻ ﳉﻤﻴﻊ ﻓﻀﺎﺋﻞ ﺍﻟﱪ ﻭﺗﺪﺑﲑ ﺍﻟﻔﻀﺎﺋﻞ‬
‫ﺇﻟﻴﻚ ﻷﱐ ﺇﺫﺍ ﺻﻨﻌﺖ ﻫﺬﺍ ﻳﻜﻮﻥ ﺫﻟﻚ ﻧﻌﻤﺔ ﺩﺍﺋﻤﺔ ﻟﻨﻔﺴﻲ ﺇﺫ ﺃﻥ‬ ‫ﺇﳕﺎ ﲡﻤﻊ ﻣﻦ ﺣﻔﻆ ﺍﻟﻮﺻﺎﻳﺎ ﻭﻛﻴﻒ ﳝﻜﻨﻨﺎ ﺃﻻ ﳓﻔـﻆ ﺍﻟﻮﺻـﺎﻳﺎ‬
‫ﺫﻛﺮ ﺣﻘﺎﺭﰐ ﻳﻜﻮﻥ ﻣﻮﺟﻮﺩﹰﺍ ﻋﻨﺪﻙ ﺩﺍﺋﻤﹰﺎ ﺑﺴﺒﺐ ﻛﺘﺎﺑﱵ ﻭﻟﺮﺑﻨـﺎ‬ ‫ﲨﻴﻌﻬﺎ ﺗﻠﻚ ﺍﻟﱵ ﺷﺮﻋﺖ ﻟﻨﺎ‪ .‬ﺃﺫﻛﺮ ﻛﻠﻤﺔ ﺍﻟﺮﺳـﻮﻝ ﺃﻳﻬـﺎ ﺍﻷﺏ‬
‫ﺍ‪‬ﺪ ﺩﺍﺋﻤﹰﺎ ﺃﺑﺪﻳﹰﺎ ﺁﻣﲔ‪.‬‬ ‫ﻟﻴﺴﺖ ﺍﻷﺷﻴﺎﺀ ﺍﻟﱵ ﻟﻚ ﻫﻲ ﺍﻟﱵ ﺗﻮﺍﻓﻖ ﺑﻞ ﺍﻟﺸﻲﺀ ﺍﻟـﺬﻱ ﳚﻌـﻞ‬
‫ﻛﺜﲑﻭﻥ ﳜﻠﺼﻮﻥ ﺃﻋﲏ ﻻ ﺗﻌﻤﻞ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻳﺮﺿﻴﻚ ﺑﻞ ﺍﻟـﺬﻱ‬
‫ﻫﻮ ﺣﺴﺐ ﺍﻟﻮﺻﺎﻳﺎ ﺍﻹﳍﻴﺔ ﻭﻳﻨﻔﻊ ﻛﺜﲑﻳﻦ ﻭﻳﺮﺿﻰ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﺎ‬
‫ﻗﺮﻳﺒﻪ ﻟﻠﺒﻨﻴﺎﻥ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﻳﻬﺘﻢ ﲟﺎ ﳜﺼﻪ ﻭﻳﻨﻔﻊ ﺭﻓﻴﻘﻪ‪.‬‬
‫ﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﺃﻥ ﺗﻜﻮﻥ ﰲ ﺍﻟﺴﻜﻮﻥ ﻳﻠﻴﻖ ﺑـﻚ ﺃﻥ ﺗﻘﺒـﻞ‬
‫ﺍﻟﻐﺮﺑﺎﺀ ﺇﺫﺍ ﺟﺎﺀﻭﺍ ﺇﻟﻴﻚ ﻭﺗﻐﺴﻞ ﺃﺭﺟﻠﻬﻢ ﻭﻻ ﺗﻌﻤﻞ ﺍﻟﺸﻲﺀ ﺍﻟـﺬﻱ‬
‫ﻳﺮﺿﻴﻚ ﺑﻞ ﺍﻟﺸﻲﺀ ﺍﻟﺬﻱ ﻻ ﺗﺮﻳﺪﻩ ﻭﺍﻏﺼﺐ ﻧﻔﺴﻚ ﻭﺍﻋﻤﻠﻪ ﻷﺟﻞ‬
‫ﻼ‬
‫ﳏﺒﺔ ﺍﳌﺴﻴﺢ ﻛﻤﺜﻞ ﺃﺣﺪ ﺍﻵﺑﺎﺀ ﻋﻨﺪﻣﺎ ﺳﺄﻟﻪ ﺍﻷﺏ ﻣﻘﺎﺭﻳﻮﺱ ﻗـﺎﺋ ﹰ‬
‫ﻼ‪ :‬ﻋﻤـﻞ ﺍﳌﺘﻮﺣـﺪ ﺃﻥ ﻳﻐـﺼﺐ‬ ‫ﻣﺎ ﻫﻮ ﻋﻤﻞ ﺍﳌﺘﻮﺣﺪ ﺃﺟﺎﺑﻪ ﻗﺎﺋ ﹰ‬
‫ﺍﻹﻧﺴﺎﻥ ﺫﺍﺗﻪ ﰲ ﻛﻞ ﺷﻲﺀ‪ .‬ﻭﻗﺪ ﺳﻠﻢ ﻟﻨﺎ ﺍﻵﺑﺎﺀ ﺃﻧﻪ ﺑﻄﺮﻳﻘﲔ ﻳﻨﻘﻰ‬
‫ﺍﻟﻌﻘﻞ ﺑﺎﻟﺮﲪﺔ ﺇﱃ ﺍﶈﺘﺎﺟﲔ ﻭﺑﺎﳊﺰﻥ ﻭﺍﻟـﺪﻣﻮﻉ ﻭﺑﺎﺧﺘـﺼﺎﺭ ﺇﱐ‬
‫ﺭﲰﺖ ﻟﻚ ﺣﺴﺐ ﻣﺎ ﺃﺩﺭﻛﺖ ﻟﻴﺲ ﺃﱐ ﺃﺭﻳﺪ ﺃﻥ ﺃﻛﻮﻥ ﻟﻚ ﻣﻌﻠﻤﹰﺎ‬
‫}‪{١٧٥‬‬ ‫}‪{١٧٤‬‬
 ‫ﺍﻟﻔﻬﺮﺱ‬

‫ﺻﻔﺤﺔ‬ ‫ﺍﶈﺘﻮﻯ‬
‫‪٧‬‬ ‫ﺗﻘﺪﱘ ﻧﻴﺎﻓﺔ ﺍﻷﻧﺒﺎ ﻣﺘﺎﺅﺱ‬
‫‪٩‬‬ ‫ﻣﻘﺪﻣﺔ ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﱃ‬
‫‪١٥‬‬ ‫ﲤﻬﻴﺪ‬
‫‪٢٦‬‬ ‫ﻣﺼﻄﻠﺤﺎﺕ‬
‫‪٢٧‬‬ ‫ﺍﳌﻴﻤﺮ ﺍﻷﻭﻝ ﺍﻹﳝﺎﻥ‬
‫‪٣٥‬‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺜﺎﱐ ﺍﻟﺒﺴﺎﻃﺔ‬
‫‪٤١‬‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺜﺎﻟﺚ ﺧﻮﻑ ﺍﷲ‬
‫‪٥٥‬‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺮﺍﺑﻊ ﺍﻟﺘﺠﺮﺩ‬
‫‪٧٠‬‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺸﺮﺍﻫﺔ‬
‫‪٧٦‬‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺴﺎﺩﺱ ‪‬ﺬﻳﺐ ﻭﻗﻤﻊ ﺍﳉﺴﺪ‬
‫‪٨٣‬‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺴﺎﺑﻊ ﺃﱂ ﺍﻟﺰﻧﺎ‬
‫‪١٠٣‬‬ ‫ﺍﳌﻴﻤﺮ ﺍﻟﺜﺎﻣﻦ ﻃﻬﺎﺭﺓ ﺍﻟﻨﻔﺲ‬
‫‪١٧٦‬‬ ‫ﺍﻟﻔﻬﺮﺱ‬

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