‫ﺳﻮﺀ ﺍﳋﻠﻖ‪ :‬ﻣﻈﺎﻫﺮﻩ ‪ -‬ﺃﺳﺒﺎﺑﻪ ‪ -‬ﻋﻼﺟﻪ‬

‫ﺳﻮﺀ ﺍﳋﻠﻖ ﳑﺎ ﻳﻨﻔﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﻔﺮﻕ ﺍﳉﻤﺎﻋﺎﺕ‪ ،‬ﻭﻳﺼﺪ ﻋﻦ ﺍﳋﲑ‪،‬‬

‫ﻭ‪‬ﻳﺼ‪‬ﺪﻑ ﻋﻦ ﺍﳍﺪﻯ‪ ،‬ﻭﻫﻮ ﻋﻤﻞ ﻣﺮﺫﻭﻝ‪ ،‬ﻭﻣﺴﻠﻚ ﺩﱐﺀ‪.‬‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ ﺭﲪﻪ ﺍﷲ‪» :‬ﺍﻷﺧﻼﻕ ﺍﻟﺴﻴﺌﺔ ﻫﻲ ﺍﻟﺴﻤﻮﻡ ﺍﻟﻘﺎﺗﻠﺔ‪،‬‬

‫ﻭﺍﳌﻬﻠﻜﺎﺕ ﺍﻟﺪ‪‬ﺍﻣﻐﺔ‪ ،‬ﻭﺍﳌﺨﺎﺯﻱ ﺍﻟﻔﺎﺿﺤﺔ‪ ،‬ﻭﺍﻟﺮﺫﺍﺋﻞ ﺍﻟﻮﺍﺿﺤﺔ‪ ،‬ﻭﺍﳋﺒﺎﺋﺚ‬
‫ﺍﳌﺒﻌﺪﺓ ﻋﻦ ﺟﻮﺍﺭ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﳌﻨﺨﺮﻃﺔ ﺑﺼﺎﺣﺒﻬﺎ ﰲ ﺳﻠﻚ ﺍﻟﺸﻴﺎﻃﲔ‪،‬‬
‫ﻭﻫﻲ ﺍﻷﺑﻮﺍﺏ ﺍﳌﻔﺘﻮﺣﺔ ﺇﱃ ﻧﺎﺭ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﻮﻗﺪﺓ‪ ،‬ﺍﻟﱵ ﺗﻄﹼﻠﻊ ﻋﻠﻰ‬
‫ﺍﻷﻓﺌﺪﺓ«‪.‬‬

‫ﻭﻗﺎﻝ ﺃﻳﻀ‪‬ﺎ‪» :‬ﺍﻷﺧﻼﻕ ﺍﳋﺒﻴﺜﺔ ﺃﻣﺮﺍﺽ ﺍﻟﻘﻠﻮﺏ ﻭﺃﺳﻘﺎﻡ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﺇ‪‬ﺎ‬

‫ﺃﻣﺮﺍﺽ ﺗﻔﻮ‪‬ﺕ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ ﺣﻴﺎﺓ ﺍﻷﺑﺪ«)‪.(١‬‬

‫ﻭﺳﻮﺀ ﺍﳋﻠﻖ ﻋﺒﺎﺭﺓ ﻋﻦ‪ :‬ﻫﻴﺌﺔ ﺭﺍﺳﺨﺔ ﰲ ﺍﻟﻨﻔﺲ‪ ،‬ﺗﺼﺪﺭ ﻋﻨﻬﺎ ﺍﻷﻓﻌﺎﻝ‬
‫ﺍﻟﻘﺒﻴﺤﺔ ﺑﺴﻬﻮﻟﺔ ﻭﻳﺴﺮ‪ ،‬ﻣﻦ ﻏﲑ ﺣﺎﺟﺔ ﺇﱃ ﻓﻜﺮ ﻭﺭﻭﻳﺔ)‪.(٢‬‬

‫ﳋﻠﹸﻘﻴﺔ‪ ،‬ﺃﻥ ﻣﻔﻬﻮﻡ ﺍﻷﺧﻼﻕ ﻳﺮﺗﺒﻂ ﺑﺎﻹﳝﺎﻥ‬

‫ﻭﻳﺮﻯ ﺍﺑﻦ ﺗﻴﻤﻴﺔ‪ ،‬ﰲ ﻧﻈﺮﺗﻪ ﺍ ﹸ‬
‫ﻭﻣﺎ ﻳﻨﺒﺜﻖ ﻋﻨﻪ‪ ،‬ﻭﻣﻦ ﰒ ﻳﻘﻮﻡ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻋﻨﺪﻩ ﻋﻠﻰ ﻋﺪﺓ ﻋﻨﺎﺻﺮ‪ ،‬ﻭﻫﻲ‪:‬‬

‫‪ -١‬ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﻭﺣﺪﻩ ﺧﺎﻟﻘﹰﺎ ﻭﺭﺍﺯﻗﹰﺎ ﺑﻴﺪﻩ ﺍﳌﻠﻚ‪.‬‬

‫‪ -٢‬ﻣﻌﺮﻓﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻌﺮﻓﺔ ﺗﻘﻮﻡ ﻋﻠﻰ ﺃﻧﻪ ﻭﺣﺪﻩ ﺳﺒﺤﺎﻧﻪ‬
‫ﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ‪.‬‬

‫‪ -٣‬ﺣﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺣﺒ‪‬ﺎ ﻳﺴﺘﻮﱄ ﻋﻠﻰ ﻣﺸﺎﻋﺮ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﲝﻴﺚ‬

‫ﻻ ﻳﻜﻮﻥ ﲦﺔ ﳏﺒﻮﺏ ﻣﺮﺍﺩ ﺳﻮﺍﻩ ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫‪ -٤‬ﻭﻫﺬﺍ ﺍﳊﺐ ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﺗﺘﻮﺣﺪ ﺇﺭﺍﺩﺓ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠﻮﻕ ﰲ ﺍﲡﺎﻩ‬

‫ﻭﺍﺣﺪ‪ ،‬ﻫﻮ ﲢﻘﻴﻖ ﺭﺿﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺍﻻﻟﺘﺰﺍﻡ ﺑﺘﺤﻘﻴﻖ ﻫﺬﺍ ﺍﻟﺮﺿﺎ‬
‫ﰲ ﻛﻞ ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ ﻣﻦ ﺷﺌﻮﻥ ﺍﳊﻴﺎﺓ‪.‬‬

‫‪ -٥‬ﻭﻫﺬﺍ ﻳﺴﺘﻠﺰﻡ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﲰﻮ‪‬ﺍ ﰲ ﺃﺧﻼﻗﻪ‪ ،‬ﻭﺗﺮﻓﻌ‪‬ﺎ ﻋﻦ ﺍﻷﻧﺎﻧﻴﺔ ﻭﻋﻦ‬

‫ﺍﻷﻫﻮﺍﺀ‪ ،‬ﻭﻋﻦ ﺍﳌﺂﺭﺏ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬

‫‪ -٦‬ﻭﻳﺄﰐ ﺍﻟﻌﻤﻞ ﺑﻌﺪ ﺫﻟﻚ ﳏﻘﻘﹰﺎ ﺃﻭ ﰲ ﻃﺮﻳﻖ ﺑﻠﻮﻍ ﺍﻟﻜﻤﺎﻝ‬

‫ﺍﻹﻧﺴﺎﱐ)‪.(٣‬‬

‫ﻭﺍﻷﻣﺮ ﻛﺬﻟﻚ ﻓﺈﻧﻪ ﺇﺫﺍ ﱂ ﺗﺘﺤﻘﻖ ﻫﺬﻩ ﺍﻟﺸﺮﻭﻁ ﺍﳌﻮﺿﻮﻋﻴﺔ ﻓﺈﻥ ﺍﻟﻨﺎﺗﺞ ﻋﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﻳﻜﻮﻥ ﺧﻠﻘﹰﺎ ﺳﻴﺌﹰﺎ؛ ﻷﻧﻪ ﺗﻌﺒﲑ ﻋﻦ ﺍﻹﳝﺎﻥ ﺑﺎﷲ‪ ،‬ﻭﺗﻌﺒﲑ ﻋﻦ ﺍﻟﺮﺅﻳﺔ‬
‫ﺍﳌﻮﺿﻮﻋﻴﺔ ﻟﻸﺷﻴﺎﺀ ﻭﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﻋﻠﻰ ﻫﺬﺍ ﻳﻜﻮﻥ ﺍﳋﻠﻖ ﺍﻟﺴﻴﺊ ﻓﻌﻠﹰﺎ ﺇﻧﺴﺎﻧﻴ‪‬ﺎ‬
‫ﻻ ﺗﺮﺗﺒﻂ ﻓﻴﻪ ﺍﻷﻓﻌﺎﻝ ﺑﺎﻟﻄﺎﻋﺔ؛ ﺃﻱ ﺃﻧﻪ ﻓﻌﻞ ﺗﻨﻔﺼﻞ ﻓﻴﻪ ﺍﻟﻄﺎﻋﺔ ﻋﻦ‬
‫ﺍﻷﺧﻼﻕ‪ ،‬ﻭﻳﺼﺒﺢ ﺍﻟﻔﻌﻞ ﺷﻜﻠﻴ‪‬ﺎ ﺃﻭ ﻣﻈﻬﺮﻳ‪‬ﺎ‪.‬‬

‫ﻛﻤﺎ ﺃﻧﻪ ﻓﻌﻞ ﻻ ﻳﺪﺭﻙ ﺍﻟﻐﺎﺋﻴﺔ ﺍﳋﻠﻘﻴﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺇ‪‬ﺎ ‪‬ﺪﻑ ﺇﱃ ﲢﻘﻴﻖ‬
‫ﺳﻌﺎﺩﺓ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﳚﻌﻞ ﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ‬
‫ﻳﻘﻮﻡ ﺑﻪ ﺍﻹﻧﺴﺎﻥ ﻓﺎﻗﺪ‪‬ﺍ ﻟﻘﻴﻤﺘﻪ ﺍﳋﻠﻘﻴﺔ ﻭﺩﻻﻟﺘﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻫﺬﺍ‬
‫ﺍﻟﻔﻌﻞ ﻓﺎﻗﺪ ﻟﻠﺘﻤﺤﻴﺺ ﻭﺍﻟﺘﺪﻗﻴﻖ ﺍﻟﻼﺯﻣﲔ ﻛﻲ ﻳﻜﻮﻥ ﻣﻮﺍﻓﻘﹰﺎ ﳌﺎ ﺃﻣﺮ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﻧﺪﺏ ﺇﻟﻴﻪ ﰲ ﻭﻗﺘﻪ ﺍﳌﻼﺋﻢ ﻭﺍﳌﻨﺎﺳﺐ‪.‬‬

‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﺳﺘﺠﺎﺑﺔ ﻻ ﺧﻠﻘﻴﺔ‪ ،‬ﻭﺑﺬﺍ ﻳﻜﻮﻥ‬
‫ﺻﺎﺣﺒﻪ ﻣﺘﺼﻔﹰﺎ ﺑﺴﻮﺀ ﺍﳋﻠﻖ‪.‬‬

‫ﻓﺎﳋﻠﻖ ﺍﻟﺴﻴﺊ ﺧﻠﻖ ﻓﺎﺳﺪ ﻣﺘﺼﻒ ﺑﺎﻟﺸﺮ‪ ،‬ﻻ ﻳﺘﻔﻖ ﻣﻊ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‬
‫ﻭﺍﳋﻠﻘﻴﺔ‪ ،‬ﻭﻻ ﻳﺘﻔﻖ ﻣﻊ ﻣﺎ ﺷﺮﻉ ﺍﷲ ﺃﻣﺮ‪‬ﺍ ﻭ‪‬ﻴ‪‬ﺎ‪ ،‬ﻭﻫﻮ ﻓﻌﻞ ﻣﻨﻜﺮ‪ ،‬ﻭﺳﻠﻮﻙ‬
‫ﻏﲑ ﺻﺎﱀ‪ ،‬ﻭﻫﺬﺍ ﻧﺎﺗﺞ ﻋﻦ ﻣﺮﺽ ﺍﻟﻘﻠﺐ‪.‬‬

‫ﻭﻟﻘﺪ ﺗﻈﺎﻫﺮﺕ ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﰲ ﺍﳊﺪﻳﺚ ﻋﻦ ﺍﻷﺧﻼﻕ‪ ،‬ﻓﺤﺜﺖ‪،‬‬

‫ﻭﺣﻀﺖ‪ ،‬ﻭﺭﻏﺒﺖ ﰲ ﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺣﺬﺭﺕ‪ ،‬ﻭﻧﻔﺮﺕ‪ ،‬ﻭﺭﻫﺒﺖ ﻣﻦ‬
‫ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ‪.‬‬
‫ﺑﻞ ﺇﻥ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﻣﺸﺎﺭ‪‬ﻢ ﳛﺒﻮﻥ ﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﻳﺄﻟﻔﻮﻥ‬
‫ﺃﻫﻠﻬﺎ‪ ،‬ﻭﻳﺒﻐﻀﻮﻥ ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﻳﻨﻔﺮﻭﻥ ﻣﻦ ﺃﻫﻠﻬﺎ‪.‬‬

‫ﻭﻣﻊ ﻋﻈﻢ ﺗﻠﻚ ﺍﳌﱰﻟﺔ ﳊﺴﻦ ﺍﳋﻠﻖ؛ ﺇﻻ ﺃﻥ ﻛﺜﲑ‪‬ﺍ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﻓﺮﻃﻮﺍ‬

‫ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪ ،‬ﻓﻠﻢ ﻳﻠﻘﻮﺍ ﻟﻪ ﺑﺎﻟﹰﺎ‪ ،‬ﻭﱂ ﻳﻌﲑﻭﻩ ﺍﻫﺘﻤﺎﻣ‪‬ﺎ‪ ،‬ﻓﺴﺎﺀﺕ ﺃﺧﻼﻕ‬
‫ﻛﺜﲑ ﻣﻨﻬﻢ‪ ،‬ﻭﺷﺎﻋﺖ ﻣﻈﺎﻫﺮ ﺍﻟﺴﻮﺀ ﰲ ﺻﻔﻮﻓﻬﻢ‪ ،‬ﻓﺄﺻﺒﺤﻮﺍ ﺑﺬﻟﻚ ﻓﺘﻨﺔ‬
‫ﻟﻐﲑﻫﻢ‪ ،‬ﺧﺼﻮﺻ‪‬ﺎ ﳑﻦ ﻳﺮﻳﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺩﻳﻨﻬﻢ؛ ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺮﻯ ﺍﻟﺒﻌﺪ‬
‫ﺍﻟﺴﺤﻴﻖ ﻭﺍﻟﺒﻮﻥ ﺍﻟﺸﺎﺳﻊ ﺑﲔ ﺣﺎﻝ ﺍﳌﺴﻠﻤﲔ ﻭﺑﲔ ﻣﺎ ﻳﺪﻋﻮﻫﻢ ﺇﻟﻴﻪ ﺩﻳﻨﻬﻢ‬
‫ﺍﻟﻘﻮﱘ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪» :‬ﺇﻥ ﺃﺣﺒﻜﻢ ﺇﱄ ﻭﺃﻗﺮﺑﻜﻢ ﻣﲏ ﰲ‬

‫ﺍﻵﺧﺮﺓ ﺃﺣﺎﺳﻨﻜﻢ ﺃﺧﻼﻗﹰﺎ‪ ،‬ﻭﺇﻥ ﺃﺑﻐﻀﻜﻢ ﺇﱄ ﻭﺃﺑﻌﺪﻛﻢ ﻣﲏ ﰲ ﺍﻵﺧﺮﺓ‬
‫ﺃﺳﻮﺅﻛﻢ ﺃﺧﻼﻗﹰﺎ‪ ،‬ﺍﳌﺘﺸﺪﻗﻮﻥ ﺍﳌﺘﻔﻴﻬﻘﻮﻥ ﺍﻟﺜﺮﺛﺎﺭﻭﻥ«)‪.(٤‬‬

‫ﳊﺴ‪‬ﻦ ﺍﳋﻠﻖ ﻣﻦ ﻧﻔﺴﻪ ﰲ ﺭﺍﺣﺔ‪ ،‬ﻭﺍﻟﻨﺎﺱ ﻣﻨﻪ ﰲ ﺳﻼﻣﺔ‪،‬‬

‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪ :‬ﺍ ﹶ‬
‫ﻭﺍﻟﺴﻲﺀ ﺍﳋﻠﻖ ﺍﻟﻨﺎﺱ ﻣﻨﻪ ﰲ ﺑﻼﺀ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻧﻔﺴﻪ ﰲ ﻋﻨﺎﺀ)‪.(٥‬‬

‫ﺑﻞ ﺇﻥ ﺳﻮﺀ ﺍﳋﻠﻖ ﻣﻦ ﺃﺳﺒﺎﺏ ﺩﻣﺎﺭ ﺍﻷﻣﻢ‪ ،‬ﻭﺍ‪‬ﻴﺎﺭ ﺍﳊﻀﺎﺭﺍﺕ‪ ،‬ﻭﺻﺪﻕ‬

‫ﺷﻮﻗﻲ ﺇﺫ ﻳﻘﻮﻝ‪:‬‬
 ‫ﻓﺄﻗﻢ ﻋﻠﻴﻬﻢ ﻣﺄﲤﹰﺎ ﻭﻋﻮﻳﻠﹰﺎ)‪.(٦‬‬ ‫ﻭﺇﺫﺍ ﺃﺻﻴﺐ ﺍﻟﻘﻮﻡ ﰲ ﺃﺧﻼﻗﻬﻢ‬

‫ﻋﻠﻰ ﺍﳌﺴﻠﻢ ﺃﻥ ﳜﺎﻟﻂ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻜﻞ ﻣﺎ ﺭﺁﻩ ﻣﺬﻣﻮﻣ‪‬ﺎ ﺑﲔ ﺍﳋﻠﻖ ﻣﻦ ﺧﻠﻖ‬

‫ﻓﻠﻴﺤﺬﺭ ﻧﻔﺴﻪ ﻣﻨﻪ ﻭﻳﺒﻌﺪﻫﺎ ﻋﻨﻪ‪ ،‬ﻓﺈﻥ ﺍﳌﺆﻣﻦ ﻣﺮﺁﺓ ﺍﳌﺆﻣﻦ‪ ،‬ﻓﲑﻯ ﻣﻦ‬
‫ﻋﻴﻮﺏ ﻏﲑﻩ ﻋﻴﻮﺏ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﻌﻠﻢ ﺃﻥ ﺍﻟﻄﺒﺎﻉ ﻣﺘﻘﺎﺭﺑﺔ ﰲ ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ‪ ،‬ﻓﻤﺎ‬
‫ﻳﺘﺼﻒ ﺑﻪ ﻭﺍﺣﺪ ﻣﻦ ﺍﻷﻗﺮﺍﻥ ﻻ ﻳﻨﻔﻚ ﺍﻟﻘﺮﻥ ﺍﻵﺧﺮ ﻋﻦ ﺃﺻﻠﻪ ﺃﻭ ﺃﻋﻈﻢ‬
‫ﻣﻨﻪ ﺃﻭ ﻋﻦ ﺷﻲﺀ ﻣﻨﻪ‪ ،‬ﻓﻠﻴﺘﻔﻘﹼﺪ ﻧﻔﺴﻪ ﻭﻳﻄﻬﺮﻫﺎ ﻣﻦ ﻛﻞ ﻣﺎ ﻳﺬﻣﻪ ﻣﻦ ﻏﲑﻩ‪،‬‬
‫ﻭﻧﺎﻫﻴﻚ ‪‬ﺬﺍ ﺗﺄﺩﻳﺒ‪‬ﺎ)‪.(٧‬‬

‫ﻳﻘﻮﻝ ﺍﳉﺎﺣﻆ ﻣﺎ ﺧﻼﺻﺘﻪ‪» :‬ﺇﻥ ﺍﻷﺧﻼﻕ ﺍﳌﺬﻣﻮﻣﺔ ﻣﻮﺟﻮﺩﺓ ﰲ ﻛﺜﲑ ﻣﻦ‬

‫ﺍﻟﻨﺎﺱ‪ ،‬ﻏﺎﻟﺒﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻣﺎﻟﻜﺔ ﳍﻢ؛ ﺑﻞ ﻗﻠﻤﺎ ﻳﻮﺟﺪ ﻓﻴﻬﻢ ﻣﻦ ﳜﻠﻮ ﻣﻦ ﺧﻠﻖ‬
‫ﺳﻴﺊ ﺃﻭ ﻣﻜﺮﻭﻩ‪ ،‬ﻭﻳﺴﻠﻢ ﻣﻦ ﲨﻴﻊ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﻳﺘﻔﺎﺿﻠﻮﻥ ﰲ ﺫﻟﻚ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﰲ ﺍﻷﺧﻼﻕ ﺍﶈﻤﻮﺩﺓ ﻗﺪ ﳜﺘﻠﻒ ﺍﻟﻨﺎﺱ ﻭﻳﺘﻔﺎﺿﻠﻮﻥ‪ ،‬ﺇﻻ ﺃﻥ‬
‫ﺍ‪‬ﺒﻮﻟﲔ ﻋﻠﻰ ﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ ﻗﻠﻴﻠﻮﻥ ﺟﺪ‪‬ﺍ‪ ،‬ﻭﺃﻣﺎ ﺍ‪‬ﺒﻮﻟﻮﻥ ﻋﻠﻰ ﺍﻷﺧﻼﻕ‬
‫ﺍﻟﺴﻴﺌﺔ ﻓﺄﻛﺜﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻣﺎ ﺫﻟﻚ ﺇﻻ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺍﺳﺘﺮﺳﻞ ﻣﻊ ﻃﺒﻌﻪ‪،‬‬
‫ﻭﱂ ﻳﺴﺘﻌﻤﻞ ﺍﻟﻔﻜﺮ ﻭﻻ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﻻ ﺍﳊﻴﺎﺀ ﻭﻻ ﺍﻟﺘﺤﻔﻆ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ‬
‫ﺃﺧﻼﻕ ﺍﻟﺒﻬﺎﺋﻢ؛ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺇﳕﺎ ﻳﺘﻤﻴﺰ ﻋﻠﻰ ﺍﻟﺒﻬﺎﺋﻢ ﺑﺎﻟﻔﻜﺮ ﻭﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻓﺈﺫﺍ‬
‫ﱂ ﻳﺴﺘﻌﻤﻠﻬﻤﺎ ﻛﺎﻥ ﻣﺸﺎﺭﻛﹰﺎ ﻟﻠﺒﻬﺎﺋﻢ ﰲ ﻋﺎﺩﺍ‪‬ﺎ‪ ،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﻨﺎﺱ‬
‫ﻣﻄﺒﻮﻋﲔ ﻋﻠﻰ ﺍﻷﺧﻼﻕ ﺍﻟﺴﻴﺌﺔ‪ ،‬ﻣﻨﻘﺎﺩﻳﻦ ﻟﻠﺸﻬﻮﺍﺕ ﺍﻟﺮﺩﻳﺌﺔ‪ ،‬ﻭﻗﻊ ﺍﻻﻓﺘﻘﺎﺭ‬
‫ﺇﱃ ﺍﻟﺸﺮﺍﺋﻊ ﻭﺍﻟﺴﻨﻦ‪ ،‬ﻭﺍﻟﺴﻴﺎﺳﺎﺕ ﺍﶈﻤﻮﺩﺓ«)‪.(٨‬‬

‫ﺃﺭﻛﺎﻥ ﺳﻮﺀ ﺍﳋﻠﻖ‪:‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ‪» :‬ﻭﻣﻨﺸﺄ ﲨﻴﻊ ﺍﻷﺧﻼﻕ ﺍﻟﺴﺎﻓﻠﺔ ﻭﺑﻨﺎﺅﻫﺎ ﻋﻠﻰ‬
‫ﺃﺭﺑﻌﺔ ﺃﺭﻛﺎﻥ‪ :‬ﺍﳉﻬﻞ‪ ،‬ﻭﺍﻟﻈﻠﻢ‪ ،‬ﻭﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﺍﻟﻐﻀﺐ‪.‬‬

‫ﻓﺎﳉﻬﻞ ﻳﺮﻳﻪ ﺍﳊﺴﻦ ﰲ ﺻﻮﺭﺓ ﺍﻟﻘﺒﻴﺢ‪ ،‬ﻭﺍﻟﻘﺒﻴﺢ ﰲ ﺻﻮﺭﺓ ﺍﳊﺴﻦ‪،‬‬

‫ﻭﺍﻟﻜﻤﺎﻝ ﻧﻘﺼ‪‬ﺎ‪ ،‬ﻭﺍﻟﻨﻘﺺ ﻛﻤﺎﻟﹰﺎ‪.‬‬

‫ﻭﺍﻟﻈﻠﻢ ﳛﻤﻠﻪ ﻋﻠﻰ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‪ ،‬ﻓﻴﻐﻀﺐ ﰲ ﻣﻮﺿﻊ‬

‫ﺍﻟﺮﺿﺎ‪ ،‬ﻭﻳﺮﺿﻰ ﰲ ﻣﻮﺿﻊ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﳚﻬﻞ ﰲ ﻣﻮﺿﻊ ﺍﻷﻧﺎﺓ‪ ،‬ﻭﻳﺒﺨﻞ ﰲ‬
‫ﻣﻮﺿﻊ ﺍﻟﺒﺬﻝ‪ ،‬ﻭﻳﺒﺬﻝ ﰲ ﻣﻮﺿﻊ ﺍﻟﺒﺨﻞ‪ ،‬ﻭﳛﺠﻢ ﰲ ﻣﻮﺿﻊ ﺍﻹﻗﺪﺍﻡ‪،‬‬
‫ﻭﻳﻘﺪﻡ ﰲ ﻣﻮﺿﻊ ﺍﻹﺣﺠﺎﻡ‪ ،‬ﻭﻳﻠﲔ ﰲ ﻣﻮﺿﻊ ﺍﻟﺸﺪﺓ‪ ،‬ﻭﻳﺸﺘﺪ ﰲ ﻣﻮﺿﻊ‬
‫ﺍﻟﻠﲔ‪ ،‬ﻭﻳﺘﻮﺍﺿﻊ ﰲ ﻣﻮﺿﻊ ﺍﻟﻌﺰﺓ‪ ،‬ﻭﻳﺘﻜﱪ ﰲ ﻣﻮﺿﻊ ﺍﻟﺘﻮﺍﺿﻊ‪.‬‬

‫ﻭﺍﻟﺸﻬﻮﺓ ﲢﻤﻠﻪ ﻋﻠﻰ ﺍﳊﺮﺹ‪ ،‬ﻭﺍﻟﺸﺢ‪ ،‬ﻭﺍﻟﺒﺨﻞ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻌﻔﺔ‪ ،‬ﻭﺍﻟﻨﻬﻤﺔ‪،‬‬

‫ﻭﺍﳉﺸﻊ‪ ،‬ﻭﺍﻟﺬﻝ ﻭﺍﻟﺪﻧﺎﺀﺍﺕ ﻛﻠﻬﺎ‪.‬‬

‫ﻭﺍﻟﻐﻀﺐ ﳛﻤﻠﻪ ﻋﻠﻰ ﺍﻟﻜﱪ‪ ،‬ﻭﺍﳊﻘﺪ‪ ،‬ﻭﺍﳊﺴﺪ‪ ،‬ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻭﺍﻟﺴﻔﻪ‪.‬‬

 ‫ﻭﻳﺘﺮﻛﺐ ﻣﻦ ﺑﲔ ﻛﻞ ﺧﻠﻘﲔ ﻣﻦ ﻫﺬﻩ ﺍﻷﺧﻼﻕ ﺃﺧﻼﻕ ﻣﺬﻣﻮﻣﺔ‪.‬‬

‫ﻭﻣﻼﻙ ﻫﺬﻩ ﺍﻷﺭﺑﻌﺔ ﺃﺻﻼﻥ‪ :‬ﺇﻓﺮﺍﻁ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﻀﻌﻒ‪ ،‬ﻭﺇﻓﺮﺍﻃﻬﺎ ﰲ‬

‫ﺍﻟﻘﻮﺓ‪ ،‬ﻓﻴﺘﻮﻟﺪ ﻣﻦ ﺇﻓﺮﺍﻃﻬﺎ ﰲ ﺍﻟﻀﻌﻒ ﺍﳌﻬﺎﻧﺔ ﻭﺍﻟﺒﺨﻞ‪ ،‬ﻭﺍﳋﺴﺔ ﻭﺍﻟﻠﺆﻡ‪،‬‬
‫ﻭﺍﻟﺬﻝ ﻭﺍﳊﺮﺹ‪ ،‬ﻭﺍﻟﺸﺢ ﻭﺳﻔﺴﺎﻑ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺧﻼﻕ‪ ،‬ﻭﻳﺘﻮﻟﺪ ﻣﻦ‬
‫ﺇﻓﺮﺍﻃﻬﺎ ﰲ ﺍﻟﻘﻮ ‪‬ﺓ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﺍﻟﻐﻀﺐ‪ ،‬ﻭﺍﳊﺪﺓ‪ ،‬ﻭﺍﻟﻔﺤﺶ‪ ،‬ﻭﺍﻟﻄﻴﺶ‪.‬‬

‫ﻭﻳﺘﻮﻟﺪ ﻣﻦ ﺗﺰﻭﺝ ﺃﺣﺪ ﺍﳋﻠﻘﲔ ﺑﺎﻵﺧﺮ ﺃﻭﻻﺩ ‪‬ﻏ‪‬ﻴ ‪‬ﺔ ﻛﺜﲑﻭﻥ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﻗﺪ‬
‫ﲡﻤﻊ ﻗﻮﺓ ﻭﺿﻌﻔﹰﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺻﺎﺣﺒﻬﺎ ﺃﺟﱪ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﻗﺪﺭ‪ ،‬ﻭﺃﺫﳍﻢ ﺇﺫﺍ ﹸﻗﻬﹺﺮ‪،‬‬
‫ﻇﺎﱂ ﻋﻨﻮﻑ ﺟﺒﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﻗﹸﻬﺮ ﺻﺎﺭ ﺃﺫﻝ ﻣﻦ ﺍﻣﺮﺃﺓ؛ ﺟﺒﺎﻧ‪‬ﺎ ﻋﻦ ﺍﻟﻘﻮﻱ‪،‬‬
‫ﺟﺮﻳﺌﹰﺎ ﻋﻠﻰ ﺍﻟﻀﻌﻴﻒ‪.‬‬

‫ﻓﺎﻷﺧﻼﻕ ﺍﻟﺬﻣﻴﻤﺔ ﻳﻮﻟﺪ ﺑﻌﻀﻬﺎ ﺑﻌﻀ‪‬ﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ ﻳﻮﻟﺪ‬

‫ﺑﻌﻀﻬﺎ ﺑﻌﻀ‪‬ﺎ«)‪.(٩‬‬

‫ﻣﻈﺎﻫﺮ ﺳﻮﺀ ﺍﳋﻠﻖ‪:‬‬

‫ﲨﻊ ﺑﻌﻀﻬﻢ ﻋﻼﻣﺎﺕ ﺳﻮﺀ ﺍﳋﻠﻖ ﻓﻘﺎﻝ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻗﻠﻴﻞ ﺍﳊﻴﺎﺀ‪ ،‬ﻛﺜﲑ‬
‫ﺍﻷﺫﻯ‪ ،‬ﻗﻠﻴﻞ ﺍﻟﺼﻼﺡ‪ ،‬ﻛﺬﻭﺏ ﺍﻟﻠﺴﺎﻥ‪ ،‬ﻛﺜﲑ ﺍﻟﻜﻼﻡ‪ ،‬ﻗﻠﻴﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻛﺜﲑ‬
‫ﺍﻟﺰﻟﻞ‪ ،‬ﻛﺜﲑ ﺍﻟﻔﻀﻮﻝ‪ ،‬ﻻ ﺑﺮ‪‬ﺍ ﻭﻻ ﻭﺻﻮﻟﹰﺎ‪ ،‬ﻭﻻ ﻭﻗﻮﺭ‪‬ﺍ‪ ،‬ﻭﻻ ﺻﺒﻮﺭ‪‬ﺍ‪ ،‬ﻭﻻ‬
‫ﺷﻜﻮﺭ‪‬ﺍ‪ ،‬ﻏﲑ ﺭﺍﺽ‪ ،‬ﻭﻻ ﺣﻠﻴﻤ‪‬ﺎ‪ ،‬ﻭﻻ ﺭﻓﻴﻘﹰﺎ‪ ،‬ﻭﻻ ﻋﻔﻴﻔﹰﺎ‪ ،‬ﻭﻻ ﺷﻔﻴﻘﹰﺎ‪،‬‬
‫ﻟﻌ‪‬ﺎﻧ‪‬ﺎ‪ ،‬ﺳﺒ‪‬ﺎﺑ‪‬ﺎ‪ ،‬ﳕﹼﺎﻣ‪‬ﺎ‪ ،‬ﻣﻐﺘﺎﺑ‪‬ﺎ‪ ،‬ﻋﺠﻮﻟﹰﺎ‪ ،‬ﺣﻘﻮﺩ‪‬ﺍ‪ ،‬ﲞﻴﻠﹰﺎ‪ ،‬ﺣﺴﻮﺩ‪‬ﺍ‪ ،‬ﻏﻀﻮﺑ‪‬ﺎ‪،‬‬
‫ﺐ ﰲ ﺷﻬﻮﺍﺗﻪ ﻭﻳﺒﻐﺾ ﻓﻴﻬﺎ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺳﻮﺀ ﺍﳋﻠﻖ)‪.(١٠‬‬ ‫ﻧﻜﺪ‪‬ﺍ‪ ،‬ﳛ ‪‬‬

‫ﺳﻮﺀ ﺍﳋﻠﻖ ﻳﺄﺧﺬ ﻣﻈﺎﻫﺮ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﺻﻮﺭ‪‬ﺍ ﺷﱴ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ -١‬ﺍﻟﻐﻠﻈﺔ ﻭﺍﻟﻔﻈﺎﻇﺔ‪:‬‬

‫ﻓﺘﺠﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻫﻮ ﻓﻆ ﻏﻠﻴﻆ‪ ،‬ﻻ ﻳﺘﺮﺍﺧﻰ‪ ،‬ﻭﻻ ﻳﺘﺄﻟﻒ‪ ،‬ﻭﻻ ﻳﻠﺬ ﺇﻻ‬
‫ﺍﳌﻬﺎﺗﺮﺓ ﻭﺍﻹﻗﺬﺍﻉ‪ ،‬ﻭﻻ ﻳﺘﻜﻠﻢ ﺇﻻ ﺑﺎﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻨﺎﺑﻴﺔ‪ ،‬ﺍﻟﱵ ﲢﻤﻞ ﰲ ﻃﻴﺎ‪‬ﺎ‬
‫ﺍﳋﺸﻮﻧﺔ ﻭﺍﻟﺸﺪﺓ‪ ،‬ﻭﺍﻟﻐﻠﻈﺔ ﻭﺍﻟﻘﺴﻮﺓ؛ ﻭﺫﻟﻚ ﻛﻠﻪ ﻣﺪﻋﺎﺓ ﻟﻠﻔﺮﻗﺔ ﻭﺍﻟﻌﺪﺍﻭﺓ‪،‬‬
‫ﻭﻧﺰﻍ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻋﺪﻡ ﻗﺒﻮﻝ ﺍﳊﻖ‪.‬‬

‫ﻓﻬﺬﺍ ﺍﻟﻨﱯ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻣﻊ ﺃﻧﻪ ﻣﺮﺳﻞ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻣﺆﻳﺪ ﺑﺎﻟﻮﺣﻲ‪،‬‬
‫ﻭﻣﻊ ﺃﻧﻪ ﺟﺎﺀ ﺑﺎﳍﺪﻯ ﻭﺩﻳﻦ ﺍﳊﻖ‪ ،‬ﻗﺎﻝ ﺭﺑﻪ ﻋﺰ ﻭﺟﻞ ﰲ ﺣﻘﻪ‪ } :‬ﻭﹶﻟ ‪‬ﻮ‬
‫ﻚ{ ]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٥٩:‬‬
‫ﺐ ﻟﹶﺎ‪‬ﻧ ﹶﻔﻀ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻦ ‪‬ﺣ ‪‬ﻮ‪‬ﻟ ‪‬‬
‫ﻆ ﺍﹾﻟ ﹶﻘ ﹾﻠ ﹺ‬
‫ﹸﻛ ‪‬ﻨﺖ‪ ‬ﹶﻓﻈ‪‬ﺎ ﹶﻏﻠ‪‬ﻴ ﹶ‬

‫‪ -٢‬ﻋﺒﻮﺱ ﺍﻟﻮﺟﻪ ﻭﺗﻘﻄﻴﺐ ﺍﳉﺒﲔ‪:‬‬

‫ﻓﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻻ ﺗﺮﺍﻩ ﺇﻻ ﻋﺎﺑﺲ ﺍﻟﻮﺟﻪ‪ ،‬ﻣﻘﻄﺐ ﺍﳉﺒﲔ‪ ،‬ﻻ ﻳﻌﺮﻑ‬

‫ﺍﻟﺘﺒﺴﻢ ﻭﺍﻟﻠﺒﺎﻗﺔ‪ ،‬ﻭﻻ ﻳﻮﻓﻖ ﻟﻠﹺﺒﺸ‪‬ﺮ ﻭﺍﻟﻄﻼﻗﺔ؛ ﺑﻞ ﺇﻧﻪ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻨﺎﺱ ﺷﺰﺭ‪‬ﺍ‪،‬‬
‫ﻭﻳﺮﻣﻘﻬﻢ ﻏﻴﻈﹰﺎ ﻭﺣﻨﻘﹰﺎ‪ ،‬ﻻ ﻟﺬﻧﺐ ﻭﻫﺬﺍ ﺍﳋﻠﻖ ﻣﺮﻛﺐ ﻣﻦ ﺍﻟﻜﱪ‪ ،‬ﻭﻏﻠﻂ‬
‫ﺍﻟﻄﺒﻊ‪ ،‬ﻓﺈﻥ ﻗﻠﺔ ﺍﻟﺒﺸﺎﺷﺔ ﺍﺳﺘﻬﺎﻧﺔ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﻭﺍﻻﺳﺘﻬﺎﻧﺔ ﺑﺎﻟﻨﺎﺱ ﺗﻜﻮﻥ ﻣﻦ‬
‫ﺍﻹﻋﺠﺎﺏ ﻭﺍﻟﻜﱪ‪.‬‬

‫ﻭﻗﻠﺔ ﺍﻟﺘﺒﺴﻢ ﻭﺧﺎﺻﺔ ﻋﻨﺪ ﻟﻘﺎﺀ ﺍﻹﺧﻮﺍﻥ ﺗﻜﻮﻥ ﻣﻦ ﻏﻠﻆ ﺍﻟﻄﺒﻊ‪ ،‬ﻭﻫﺬﺍ‬
‫ﺍﳋﻠﻖ ﻣﺴﺘﻘﺒﺢ ﻭﺧﺎﺻﺔ ﺑﺎﻟﺮﺅﺳﺎﺀ ﻭﺍﻷﻓﺎﺿﻞ)‪.(١١‬‬

‫ﻓﺎﻟﻌﺒﻮﺱ‪ ،‬ﻭﻣﺎ ﻳﺴﺘﺘﺒﻌﻪ ﻣﻦ ﻛﺂﺑﺔ ﻭﺍﺿﻄﺮﺍﺏ ﻧﻔﺲ‪ ،‬ﺩﻟﻴﻞ ﻋﻠﻰ ﺻﻐﺮ‬

‫ﺍﻟﻨﻔﺲ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﻔﻮﺱ ﺍﻟﻜﺒﲑﺓ ﻓﻴﻜﺘﻨﻔﻬﺎ ﺟﻮ ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪.‬‬

‫ﻗﻴﻞ ﳊﻜﻴﻢ‪» :‬ﻣ‪‬ﻦ ﺃﺿﻴﻖ ﺍﻟﻨﺎﺱ ﻃﺮﻳﻘﹰﺎ ﻭﺃﻗﻠﻬﻢ ﺻﺪﻳﻘﹰﺎ؟«‪ ،‬ﻗﺎﻝ‪» :‬ﻣﻦ‬
‫ﻋﺎﺷﺮ ﺍﻟﻨﺎﺱ ﺑﻌﺒﻮﺱ ﻭﺟﻪ‪ ،‬ﻭﺍﺳﺘﻄﺎﻝ ﻋﻠﻴﻬﻢ ﺑﻨﻔﺴﻪ«)‪.(١٢‬‬

‫‪ -٣‬ﺳﺮﻋﺔ ﺍﻟﻐﻀﺐ‪:‬‬

‫ﻭﻫﺬﺍ ﻣﺴﻠﻚ ﻣﺬﻣﻮﻡ ﰲ ﺍﻟﺸﺮﻉ ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻭﻫﻮ ﺳﺒﺐ ﳊﺪﻭﺙ ﺃﻣﻮﺭ ﻻ‬

‫ﲢﻤﺪ ﻋﻘﺒﺎﻫﺎ؛ ﻓﻜﻢ ﺣﺼﻞ ﺑﺴﺒﺒﻪ ﻣﻦ ﻗﺘﻞ ﻭﻃﻼﻕ‪ ،‬ﻭﻓﺴﺎﺩ ﻟﺬﺍﺕ ﺍﻟﺒﲔ‪،‬‬
‫ﻭﳓﻮ ﺫﻟﻚ ﳑﺎ ﻳﻨﺘﺞ ﻋﻦ ﺍﻟﻐﻀﺐ‪ ،‬ﻓﺨﲑ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﺎﻧﺖ ﺷﻬﻮﺗﻪ ﻭﻫﻮﺍﻩ‬
‫ﻭﻏﻀﺒﻪ ﺗﺒﻌ‪‬ﺎ ﳌﺎ ﺟﺎﺀ ﺑﻪ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﺷﺮ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﺎﻥ ﺻﺮﻳﻊ ﺷﻬﻮﺗﻪ‬
‫ﻭﻏﻀﺒﻪ‪.‬‬
‫ﻭﻻ ﻳﻨﺎﻝ ﺍﻟﻌﻼ ﻣﻦ ﻃﺒﻌﻪ ﺍﻟﻐﻀﺐ‬ ‫ﻻ ﳛﻤﻞ ﺍﳊﻘﺪ ﻣﻦ ﺗﻌﻠﻮ ﺑﻪ ﺍﻟﺮﺗﺐ‬

‫‪ -٤‬ﻛﺜﺮﺓ ﺍﻟﻠﻮﻡ ﻭﺍﻟﺘﻮﺑﻴﺦ‪:‬‬

‫ﻭﻫﺬﺍ ﻳﻘﻊ ﻛﺜﲑ‪‬ﺍ ﳑﻦ ﳍﻢ ﺳﻠﻄﺔ ﻭﲤﻜﻦ؛ ﻛﺎﻟﺮﺋﻴﺲ‪ ،‬ﻭﺍﳌﺪﻳﺮ‪ ،‬ﻭﺍﳌﻌﻠﻢ‪،‬‬

‫ﻭﺍﻟﻜﻔﻴﻞ‪ ،‬ﻭﺍﻟﻮﺍﻟﺪ ﻭﳓﻮﻫﻢ‪ ،‬ﻓﺘﺠﺪ ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﻳﺰﺑﺪ‪ ،‬ﻭﻳﺮﻋﺪ‪ ،‬ﻭﻳﻄﻠﻖ‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﺒﺬﻳﺌﺔ‪ ،‬ﻭﻳﺒﺎﻟﻎ ﰲ ﺍﻟﻠﻮﻡ ﻭﺍﻟﺘﻮﺑﻴﺦ ﲟﺠﺮﺩ ﺧﻄﺄ ﻳﺴﲑ ﻭﻗﻊ ﻣﻦ‬
‫ﺷﺨﺺ ﲢﺖ ﺳﻠﻄﺘﻪ‪.‬‬

‫ﻭﻫﺬﺍ ﺍﻟﺼﻨﻴﻊ ﳑﺎ ﺗﻜﺮﻫﻪ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺗﻨﻔﺮ ﻣﻨﻪ ﺍﻟﻘﻠﻮﺏ؛ ﻓﺎﻟﻨﺎﺱ ﻳﻜﺮﻫﻮﻥ‬

‫ﻣﻦ ﻳﺆﻧﺐ ﰲ ﻏﲑ ﻣﻮﺍﻃﻦ ﺍﻟﺘﺄﻧﻴﺐ‪ ،‬ﻭﻳﻨﻔﺮﻭﻥ ﳑﻦ ﻳﺒﺎﻟﻎ ﻓﻴﻪ ﺩﻭﻥ ﺗﺮﻭ ﺃﻭ‬
‫ﺗﺆﺩﺓ؛ ﻓﻠﺮﲟﺎ ﺍﺳﺘﺒﺎﻥ ﻟﻪ ﻓﻴﻤﺎ ﺑﻌﺪ ﺃﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﺣﻖ‪ ،‬ﺃﻭ ﺃﻥ ﻫﻨﺎﻙ ﺍﺟﺘﻬﺎﺩ‪‬ﺍ‬
‫ﺤ ﺎ‪.‬‬
‫ﺻﺤﻴ ‪‬‬

‫‪ -٥‬ﺍﻟﻜﱪ‪:‬‬

‫ﻓﻬﻨﺎﻙ ﻣﻦ ﻳﺘﻜﱪ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﺘﻌﺎﱃ ﻋﻠﻰ ﺑﲏ ﺟﻨﺴﻪ‪ ،‬ﻓﻼ ﻳﺮﻯ ﻷﺣﺪ‬

‫ﻗﺪﺭ‪‬ﺍ‪ ،‬ﻭﻻ ﻳﻘﺒﻞ ﻣﻦ ﺃﺣﺪ ﻋﺪﻟﹰﺎ ﻭﻻ ﺻﺮﻓﹰﺎ‪.‬‬

‫ﻭﺍﻟﻜﱪ ﺧﺼﻠﺔ ﳑﻘﻮﺗﺔ ﰲ ﺍﻟﺸﺮﻉ ﻭﺍﻟ ‪‬ﻔﻄﹶﺮ ﻭﺍﻟﻌﻘﻮﻝ‪ ،‬ﻭﺍﳌﺘﻜﱪ ﳑﻘﻮﺕ ﻋﻨﺪ‬
‫ﺍﷲ ﻭﻋﻨﺪ ﺧﻠﻖ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪» :‬ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﻣﻦ‬
‫ﻛﺎﻥ ﰲ ﻗﻠﺒﻪ ﻣﺜﻘﺎﻝ ﺣﺒﺔ ﻣﻦ ﻛﱪ«‪ ،‬ﻗﺎﻝ ﺭﺟﻞ‪ :‬ﺇﻥ ﺍﻟﺮﺟﻞ ﳛﺐ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﺛﻮﺑﻪ ﺣﺴﻨ‪‬ﺎ‪ ،‬ﻭﻧﻌﻠﻪ ﺣﺴﻨﺔ‪ ،‬ﻗﺎﻝ‪» :‬ﺇﻥ ﺍﷲ ﲨﻴﻞ ﳛﺐ ﺍﳉﻤﺎﻝ؛‬
‫ﺍﻟﻜﱪ ﺑﻄﺮ ﺍﳊﻖ‪ ،‬ﻭﻏﻤﻂ ﺍﻟﻨﺎﺱ«)‪.(١٣‬‬

‫‪ -٦‬ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻻﺳﺘﻬﺰﺍﺀ ﺑﺎﻵﺧﺮﻳﻦ‪:‬‬

‫ﻛﺤﺎﻝ ﻣﻦ ﻳﺴﺨﺮ ﺑﻔﻼﻥ ﻟﻔﻘﺮﻩ‪ ،‬ﺃﻭ ﳉﻬﻠﻪ‪ ،‬ﺃﻭ ﳋﺮﻗﻪ‪ ،‬ﺃﻭ ﻟﺮﺛﺎﺛﺔ ﺛﻴﺎﺑﻪ‪ ،‬ﺃﻭ‬
‫ﻟﺪﻣﺎﻣﺔ ﺧﻠﻘﺘﻪ‪ ،‬ﺃﻭ ﳓﻮ ﺫﻟﻚ‪.‬‬

‫ﻓﻬﺬﺍ ﺍﻟﻌﻤﻞ ﻣﻈﻬﺮ ﻗﺒﻴﺢ ﻣﻦ ﻣﻈﺎﻫﺮ ﺳﻮﺀ ﺍﳋﻠﻖ‪ ،‬ﻭﻳﻜﻔﻲ ﰲ ﺍﻟﺘﻨﻔﲑ ﻣﻨﻪ‬
‫ﺨ ‪‬ﺮ ﻗﹶﻮ ‪‬ﻡ ‪‬ﻣ ‪‬ﻦ ﹶﻗ ‪‬ﻮ ﹴﻡ ‪‬ﻋﺴ‪‬ﻰ ﹶﺃ ﹾﻥ‬
‫ﺴ‪‬‬‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﻟﹶﺎ ‪‬ﻳ ‪‬‬
‫‪‬ﻳﻜﹸﻮﻧ‪‬ﻮﺍ ‪‬ﺧ ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ﹺﻧﺴ‪‬ﺎ ٌﺀ ‪‬ﻣ ‪‬ﻦ ﹺﻧﺴ‪‬ﺎ ٍﺀ ‪‬ﻋﺴ‪‬ﻰ ﹶﺃ ﹾﻥ ‪‬ﻳ ﹸﻜﻦ‪ ‬ﺧ ‪‬ﻴﺮ‪‬ﺍ ‪‬ﻣ ‪‬ﻨ ‪‬ﻬﻦ‪{‬‬
‫]ﺍﳊﺠﺮﺍﺕ‪.[١١:‬‬

‫ﻗﺪ ﻳﺴﺨﺮ ﺍﻟﺮﺟﻞ ﺍﻟﻐﲏ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﻟﻔﻘﲑ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺍﻟﻘﻮﻱ ﻣﻦ ﺍﻟﺮﺟﻞ‬

‫ﺍﻟﻀﻌﻴﻒ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﺍﻟﺴﻮﻱ ﻣﻦ ﺍﻟﺮﺟﻞ ﺍﳌﺌﻮﻑ‪ ،‬ﻭﻗﺪ ﻳﺴﺨﺮ ﺍﻟﺬﻛﻲ ﺍﳌﺎﻫﺮ‬
‫ﻣﻦ ﺍﻟﺴﺎﺫﺝ ﺍﳋﺎﻡ‪ ،‬ﻭﻗﺪ ﻳﺴﺨﺮ ﺫﻭ ﺍﻷﻭﻻﺩ ﻣﻦ ﺍﻟﻌﻘﻴﻢ‪ ،‬ﻭﺫﻭ ﺍﻟﻌﺼﺒﻴﺔ ﻣﻦ‬
‫ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭﻗﺪ ﺗﺴﺨﺮ ﺍﳉﻤﻴﻠﺔ ﻣﻦ ﺍﻟﻘﺒﻴﺤﺔ‪ ،‬ﻭﺍﻟﺸﺎﺑﺔ ﻣﻦ ﺍﻟﻌﺠﻮﺯ‪ ،‬ﻭﺍﳌﻌﺘﺪﻟﺔ‬
‫ﻣﻦ ﺍﳌﺸﻮﻫﺔ‪ ،‬ﻭﺍﻟﻐﻨﻴﺔ ﻣﻦ ﺍﻟﻔﻘﲑﺓ‪.‬‬
‫ﻭﻟﻜﻦ ﻫﺬﻩ ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﻗﻴﻢ ﺍﻷﺭﺽ ﻟﻴﺴﺖ ﻫﻲ ﺍﳌﻘﻴﺎﺱ‪ ،‬ﻓﻤﻴﺰﺍﻥ ﺍﷲ ﻳﺮﻓﻊ‬
‫ﻭﳜﻔﺾ ﺑﻐﲑ ﻫﺬﻩ ﺍﳌﻮﺍﺯﻳﻦ)‪.(١٤‬‬

‫‪ -٧‬ﺍﻟﺘﻨﺎﺑﺰ ﺑﺎﻷﻟﻘﺎﺏ‪:‬‬

‫ﻭﻫﺬﺍ ﳑﺎ ‪‬ﺎﻧﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻋﻨﻪ‪ ،‬ﻭﺃﺩﺑﻨﺎ ﺑﺘﺮﻛﻪ‪ ،‬ﻛﻤﺎ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ } :‬ﻭﻟﹶﺎ‬
‫ﻕ ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ‬
‫ﺲ ﺍ ‪‬ﻻ ‪‬ﺳ ‪‬ﻢ ﺍﹾﻟ ﹸﻔﺴ‪‬ﻮ ‪‬‬
‫ﺏ ﹺﺑ ﹾﺌ ‪‬‬
‫ﺴ ﹸﻜ ‪‬ﻢ ‪‬ﻭﻟﹶﺎ ‪‬ﺗﻨ‪‬ﺎ‪‬ﺑﺰ‪‬ﻭﺍ ﺑﹺﺎﹾﻟﹶﺄﹾﻟﻘﹶﺎ ﹺ‬
‫‪‬ﺗ ﹾﻠ ‪‬ﻤﺰ‪‬ﻭﺍ ﺃﹶﻧ ﹸﻔ ‪‬‬
‫ﺍﹾﻟﹺﺈﳝ‪‬ﺎ ‪‬ﻥ{ ]ﺍﳊﺠﺮﺍﺕ‪.[١١:‬‬

‫ﻭﻣﻊ ﻫﺬﺍ ﺍﻟﻨﻬﻲ ﺇﻻ ﺃﻧﻨﺎ ﳒﺪ ﺃﻥ ﻏﺎﻟﺒﻴﺔ ﺍﻟﻨﺎﺱ ﻻ ﻳﻌﺮﻓﻮﻥ ﺇﻻ ﺑﺄﻟﻘﺎ‪‬ﻢ‬

‫ﺍﻟﺴﻴﺌﺔ‪.‬‬

‫ﻭﻣﻦ ﺍﻟﺴﺨﺮﻳﺔ ﻭﺍﻟﻠﻤﺰ ﺍﻟﺘﻨﺎﺑﺰ ﺑﺎﻷﻟﻘﺎﺏ ﺍﻟﱵ ﻳﻜﺮﻫﻬﺎ ﺃﺻﺤﺎ‪‬ﺎ‪ ،‬ﻭﳛﺴﻮﻥ‬

‫ﻓﻴﻬﺎ ﺳﺨﺮﻳﺔ ﻭﻋﻴﺒ‪‬ﺎ‪ ،‬ﻭﻣﻦ ﺣﻖ ﺍﳌﺆﻣﻦ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻻ ﻳﻨﺎﺩﻳﻪ ﺑﻠﻘﺐ‬
‫ﻳﻜﺮﻫﻪ ﻭﻳﺰﺭﻱ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺃﺩﺏ ﺍﳌﺆﻣﻦ ﺃﻻ ﻳﺆﺫﻱ ﺃﺧﺎﻩ ﲟﺜﻞ ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﻏﲑ‬
‫ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﺃﲰﺎ ًﺀ ﻭﺃﻟﻘﺎﺑ‪‬ﺎ ﻛﺎﻧﺖ ﰲ ﺍﳉﺎﻫﻠﻴﺔ‬
‫ﻷﺻﺤﺎ‪‬ﺎ‪ ،‬ﺃﺣﺲ ﻓﻴﻬﺎ‪ ،‬ﲝﺴﻪ ﺍﳌﺮﻫﻒ ﻭﻗﻠﺒﻪ ﺍﻟﻜﺮﱘ‪ ،‬ﲟﺎ ﻳﺰﺭﻱ ﺑﺄﺻﺤﺎ‪‬ﺎ‪،‬‬
‫ﺃﻭ ﻳﺼﻔﻬﻢ ﺑﻮﺻﻒ ﺫﻣﻴﻢ)‪.(١٥‬‬
‫ﻭﻫﺬﻩ ﺍﻷﻟﻘﺎﺏ ﳑﺎ ﻳﺜﲑ ﺍﻟﻌﺪﺍﻭﺓ ﻭﻳﺴﺒﺐ ﺍﻟﺸﺤﻨﺎﺀ‪ ،‬ﰲ ﺍﻟﻐﺎﻟﺐ؛ ﻷﻥ ﺍﻟﻨﺎﺱ‬
‫ﳛﺒﻮﻥ ﻣﻦ ﻳﻨﺎﺩﻳﻬﻢ ﺑﺄﲰﺎﺋﻬﻢ‪ ،‬ﺃﻭ ﺑﻜﻨﺎﻫﻢ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﻭﻳﻨﻔﺮﻭﻥ ﳑﻦ ﻳﻨﺎﺩﻳﻬﻢ‬
‫ﺑﺄﻟﻘﺎ‪‬ﻢ ﺍﻟﺴﻴﺌﺔ‪.‬‬

‫ﻭﻻ ﺃﻟﻘﺒﻪ ﻭﺍﻟﺴﻮﺀﺓ ﺍﻟﻠﻘﺐ‬ ‫ﺃﻛﻨﻴﻪ ﺣﲔ ﺃﻧﺎﺩﻳﻪ ﻷﻛﺮﻣﻪ‬

‫‪ -٨‬ﺍﻟﻐﻴﺒﺔ‪:‬‬

‫ﺗﻠﻚ ﺍﳋﺼﻠﺔ ﺍﻟﺬﻣﻴﻤﺔ‪ ،‬ﺍﻟﱵ ﻻ ﺗﺼﺪﺭ ﺇﻻ ﻣﻦ ﻧﻔﺲ ﺿﻌﻴﻔﺔ ﻭﺿﻴﻌﺔ ﺩﻧﻴﺌﺔ‪،‬‬

‫ﻓﺎﻟﻐﻴﺒﺔ ﻫﻲ ﻛﻤﺎ ﺃﺧﱪ ﺑﺬﻟﻚ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪» :‬ﺫﻛﺮﻙ ﺃﺧﺎﻙ‬
‫ﲟﺎ ﻳﻜﺮﻩ«)‪.(١٦‬‬

‫ﻭﺍﳌﻐﺘﺎﺏ ﻳﺮﻳﺪ ﺍﻟﺘﺴﻠﻖ ﻋﻠﻰ ﺃﻛﺘﺎﻑ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﳊﻂ ﻣﻦ ﺃﻗﺪﺍﺭﻫﻢ‪،‬‬

‫ﻭﺗﺰﻫﻴﺪ ﺍﻟﻨﺎﺱ ‪‬ﻢ‪.‬‬

‫‪ -٩‬ﺍﻟﻨﻤﻴﻤﺔ‪:‬‬

‫ﻭﻫﻲ ﻧﻘﻞ ﺍﻟﻜﻼﻡ ﺑﲔ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺟﻬﺔ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻓﻜﻢ ﻓﺴﺪ ﺑﺴﺒﺒﻬﺎ ﻣﻦ‬
‫ﺻﺪﺍﻗﺔ‪ ،‬ﻭﻛﻢ ﺗﻘﻄﻌﺖ ﻣﻦ ﺃﻭﺍﺻﺮ‪ ،‬ﻭﻛﻢ ﲢﺎﺻﺖ ﻣﻦ ﺃﺭﺣﺎﻡ‪.‬‬
‫ﻭﺍﻟﻨﻤﻴﻤﺔ ﻛﺎﻟﻐﻴﺒﺔ ﻣﻦ ﺣﻴﺚ ﺇ‪‬ﺎ ﻻ ﺗﺼﺪﺭ ﻣﻦ ﻧﻔﺲ ﻛﺮﳝﺔ‪ ،‬ﻭﺇﳕﺎ ﺗﺼﺪﺭ‬
‫ﻣﻦ ﻧﻔﺲ ﻣﻬﻴﻨﺔ ﺫﻟﻴﻠﺔ ﺩﻧﻴﺌﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﺮﺍﻡ ﻓﺈ‪‬ﻢ ﻳﺘﺮﻓﻌﻮﻥ ﻋﻦ ﻣﺜﻞ ﻫﺬﻩ‬
‫ﺍﻟﺘﺮﻫﺎﺕ‪.‬‬

‫ﻭﺇﻥ ﳑﺎ ﻳﺰﻳﺪ ﺍﻟﻄﲔ ﺑﻠﺔ ﺃﻥ ﲡﺪ ﺍﻟﻨﻤﻴﻤ ﹸﺔ ﺁﺫﺍﻧ‪‬ﺎ ﻣﺼﻴﺨﺔ‪ ،‬ﻭﺃﻓﺌﺪﺓ ﻣﺼﻐﻴﺔ‪،‬‬

‫ﻓﻤﻦ ﺃﺻﺎﺥ ﺍﻟﺴﻤﻊ ﻭﺃﺻﻐﻰ ﺍﻟﻔﺆﺍﺩ ﳌﻦ ﻳﻨﻢ؛ ﻓﺈﻧﻪ ﻣﺸﺎﺭﻙ ﻟﻪ ﰲ ﺍﻹﰒ‪ ،‬ﻭﻣﻦ‬
‫ﺃﻃﺎﻉ ﺍﻟﻮﺷﺎﺓ ﻭﺻﺪﻗﻬﻢ ﻓﻠﻦ ﻳﺒﻘﻰ ﻟﻪ ﺻﺪﻳﻖ ﺃﻭ ﻗﺮﻳﺐ‪.‬‬

‫ﺻﺪﻳﻘﹰﺎ ﻭﻟﻮ ﻛﺎﻥ ﺍﳊﺒﻴﺐ ﺍﳌﻘﺮﺑﺎ‬ ‫ﻭﻣﻦ ﻳﻄﻊ ﺍﻟﻮﺍﺷﲔ ﻻ ﻳﺘﺮﻛﻮﺍ ﻟﻪ‬

‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ‪» :‬ﻗﺒﻮﻝ ﺍﻟﺴﻌﺎﻳﺔ ﺷﺮ ﻣﻦ ﺍﻟﺴﻌﺎﻳﺔ؛ ﻷﻥ ﺍﻟﺴﻌﺎﻳﺔ‬

‫ﺩﻻﻟﺔ‪ ،‬ﻭﺍﻟﻘﺒﻮﻝ ﺇﺟﺎﺯﺓ‪ ،‬ﻭﻟﻴﺲ ﻣﻦ ﺩﻝ ﻋﻠﻰ ﺷﻲﺀ ﻛﻤﻦ ﻗﺒﻞ‬
‫ﻭﺃﺟﺎﺯ«)‪.(١٧‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻌﺪﻱ‪» :‬ﻣﻦ ﺍﻟﻐﻠﻂ ﺍﻟﻔﺎﺣﺶ ﺍﳋﻄﺮ ﻗﺒﻮﻝ‬
‫ﻗﻮﻝ ﺍﻟﻨﺎﺱ ﺑﻌﻀﻬﻢ ﺑﺒﻌﺾ‪ ،‬ﰒ ﻳﺒﲏ ﻋﻠﻴﻪ ﺍﻟﺴﺎﻣﻊ ﺣﺒ‪‬ﺎ ﺃﻭ ﺑﻐﻀ‪‬ﺎ‪ ،‬ﻭﻣﺪﺣ‪‬ﺎ‬
‫ﻭﺫﻣ‪‬ﺎ؛ ﻓﻜﻢ ﺣﺼﻞ ‪‬ﺬﺍ ﺍﻟﻐﻠﻂ ﻣﻦ ﺃﻣﻮﺭ ﺻﺎﺭ ﻋﺎﻗﺒﺘﻬﺎ ﺍﻟﻨﺪﺍﻣﺔ‪ ،‬ﻭﻛﻢ ﺃﺷﺎﻉ‬
‫ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻟﻨﺎﺱ ﺃﻣﻮﺭ‪‬ﺍ ﻻ ﺣﻘﺎﺋﻖ ﳍﺎ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﺃﻭ ﳍﺎ ﺑﻌﺾ ﺍﳊﻘﻴﻘﺔ ﻓﻨﻤﻴﺖ‬
‫ﺑﺎﻟﻜﺬﺏ ﻭﺍﻟﺰﻭﺭ‪ ،‬ﻭﺧﺼﻮﺻ‪‬ﺎ ﳑﻦ ﻋﺮﻓﻮﺍ ﺑﻌﺪﻡ ﺍﳌﺒﺎﻻﺓ ﺑﺎﻟﻨﻘﻞ‪ ،‬ﺃﻭ ﻋﺮﻑ‬
‫ﻣﻨﻬﻢ ﺍﳍﻮﻯ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ ﺍﻟﺘﺜﺒﺖ ﻭﺍﻟﺘﺤﺮﺯ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﺴﺮﻉ‪،‬‬
‫ﻭ‪‬ﺬﺍ ﻳﻌﺮﻑ ﺩﻳﻦ ﺍﳌﺮﺀ ﻭﺭﺯﺍﻧﺘﻪ ﻭﻋﻘﻠﻪ«)‪.(١٨‬‬

‫‪ -١١‬ﻣﻘﺎﺑﻠﺔ ﺍﻟﻨﺎﺱ ﺑﻮﺟﻬﲔ‪:‬‬

‫ﻓﺘﺠﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻈﻬﺮ ﳉﻠﻴﺴﻪ ﺍﳌﻮﺍﻓﻘﺔ ﻭﺍﳌﻮﺩﺓ‪ ،‬ﻭﻳﻠﻘﺎﻩ ﺑﺎﻟﺒﺸﺮ‬

‫ﻭﺍﻟﺘﺮﺣﺎﺏ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺗﻮﺍﺭﻯ ﻋﻨﻪ ﺳﻠﻘﻪ ﺑﻠﺴﺎﻥ ﺣﺎﺩ‪ ،‬ﻭﺷﺘﻤﻪ ﻭﺃﻗﺬﻉ ﰲ‬
‫ﺳﺒﻪ‪.‬‬

‫ﻭﻫﺬﻩ ﺍﻟﺼﻔﺔ ﻣﻦ ﺃﺣﻂ ﺍﻟﺼﻔﺎﺕ ﻭﺃﺧﺴﻬﺎ‪ ،‬ﻭﺻﺎﺣﺒﻬﺎ ﻣﻦ ﺷﺮ ﺍﻟﻨﺎﺱ‬

‫ﻭﺃﻭﺿﻌﻬﻢ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪» :‬ﲡﺪﻭﻥ ﺷﺮ ﺍﻟﻨﺎﺱ ﺫﺍ ﺍﻟﻮﺟﻬﲔ‪ ،‬ﺍﻟﺬﻱ‬

‫ﻳﻠﻘﻰ ﻫﺆﻻﺀ ﺑﻮﺟﻪ ﻭﻫﺆﻻﺀ ﺑﻮﺟﻪ«)‪.(١٩‬‬

‫‪ -١٢‬ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ‪:‬‬

‫ﻓﺈﺳﺎﺀﺓ ﺍﻟﻈﻦ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﻟﺬﻣﻴﻤﺔ‪ ،‬ﺍﻟﱵ ﲡﻠﺐ ﺍﻟﻀﻐﺎﺋﻦ ﻭﺗﻔﺴﺪ ﺍﳌﻮﺩﺓ‪،‬‬

‫ﻭﲡﻠﺐ ﺍﳍﻢ ﻭﺍﻟﻜﺪﺭ‪ ،‬ﻭﳍﺬﺍ ﺣﺬﺭﻧﺎ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻣﻦ ﺇﺳﺎﺀﺓ ﺍﻟﻈﻦ ﻛﻤﺎ‬
‫ﺾ‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍ ‪‬ﺟ‪‬ﺘﹺﻨﺒ‪‬ﻮﺍ ﹶﻛ‪‬ﺜﲑ‪‬ﺍ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻈﱠﻦ‪ ‬ﹺﺇﻥﱠ ‪‬ﺑ ‪‬ﻌ ‪‬‬
‫ﺍﻟﻈﱠﻦ‪ ‬ﹺﺇﹾﺛ ‪‬ﻢ{ ]ﺍﳊﺠﺮﺍﺕ‪.[١٣:‬‬
‫ﻭﻗﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪» :‬ﺇﻳﺎﻛﻢ ﻭﺍﻟﻈﻦ‪ ،‬ﻓﺈﻥ ﺍﻟﻈﻦ ﺃﻛﺬﺏ‬
‫ﺍﳊﺪﻳﺚ«)‪.(٢٠‬‬

‫ﻓﺘﺠﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻫﻮ ﺳﻲﺀ ﺍﻟﻈﻦ‪ ،‬ﳛﺴﺐ ﺃﻥ ﻛﻞ ﺻﻴﺤﺔ ﻋﻠﻴﻪ‪ ،‬ﻭﻛﻞ‬

‫ﻣﻜﺮﻭﻩ ﻗﺎﺻﺪ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﻨﺎﺱ ﻻ ﻫﻢ ﳍﻢ ﺇﻻ ﺍﻟﻜﻴﺪ ﻟﻪ‪ ،‬ﻭﺍﻟﺘﺮﺑﺺ ﺑﻪ‪.‬‬

‫‪ -١٣‬ﺇﻓﺸﺎﺀ ﺍﻷﺳﺮﺍﺭ‪:‬‬

‫ﻓﺒﻌﺾ ﺍﻟﻨﺎﺱ ﻣﺎ ﺃﻥ ﻳﺴﻤﻊ ﺳﺮ‪‬ﺍ ﺇﻻ ﻭﻳﻀﻴﻖ ﺑﻪ ﺫﺭﻋ‪‬ﺎ‪ ،‬ﻓﺘﺮﺍﻩ ﻳﺒﺤﺚ ﻋﻤﻦ‬

‫ﳜﱪﻩ ﺑﺴﺮﻩ‪ ،‬ﻭﻳﻔﻀﻲ ﺇﻟﻴﻪ ﲟﻜﻨﻮﻧﻪ‪ ،‬ﻭﺭﲟﺎ ﺗﺮﺗﺐ ﻋﻠﻰ ﺇﻓﺸﺎﺀ ﺍﻟﺴﺮ ﻋﺪﺍﻭﺓ‬
‫ﻭﻓﺴﺎﺩ ﻋﺮﻳﺾ‪ ،‬ﻭﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻳﺜﻖ ﺑﻜﻞ ﺃﺣﺪ‪ ،‬ﻓﻴﻔﻀﻲ ﺇﻟﻴﻪ ﺑﺴﺮﻩ‪ ،‬ﻓﺈﺫﺍ‬
‫ﺍﻧﺘﺸﺮ ﺍﳋﱪ ﻭﺫﺍﻉ ﻻﻡ ﻣﻦ ﺃﺫﺍﻋﻪ ﻭﺃﻓﺸﺎﻩ‪ ،‬ﻭﻣﺎ ﻋﻠﻢ ﺃﻧﻪ ﻫﻮ ﺍﳌﻠﻮﻡ؛ ﻷﻧﻪ ﻫﻮ‬
‫ﺃﻭﻝ ﻣﻦ ﻧﺸﺮﻩ‪.‬‬

‫ﻗﺎﻝ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪» :‬ﻣﺎ ﻭﺿﻌﺖ ﺳﺮﻱ ﻋﻨﺪ ﺃﺣﺪ ﻓﻠﻤﺘﻪ‬
‫ﻋﻠﻰ ﺃﻥ ﻳﻔﺸﻴﻪ؛ ﻛﻴﻒ ﺃﻟﻮﻣﻪ ﻭﻗﺪ ﺿﻘﺖ ﺑﻪ؟!«‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﺳﻌﺪﻱ ﺭﲪﻪ ﺍﷲ‪» :‬ﻛﻦ ﺣﺎﻓﻈﹰﺎ ﻟﻠﺴﺮ‪ ،‬ﻣﻌﺮﻭﻓﹰﺎ‬
‫ﻋﻨﺪ ﺍﻟﻨﺎﺱ ﲝﻔﻈﻪ‪ ،‬ﻓﺈ‪‬ﻢ ﺇﺫﺍ ﻋﺮﻓﻮﺍ ﻣﻨﻚ ﻫﺬﻩ ﺍﳊﺎﻝ ﺃﻓﻀﻮﺍ ﺇﻟﻴﻚ‬
‫ﺑﺄﺳﺮﺍﺭﻫﻢ‪ ،‬ﻭﻋﺬﺭﻭﻙ ﺇﺫﺍ ﻃﻮﻳﺖ ﻋﻨﻬﻢ ﺳﺮ ﻏﲑﻙ ﺍﻟﺬﻱ ﻫﻢ ﻋﻠﻴﻪ‬
‫ﻣﺸﻔﻘﻮﻥ‪ ،‬ﻭﺧﺼﻮﺻ‪‬ﺎ ﺇﺫﺍ ﻛﺎﻥ ﻟﻚ ﺍﺗﺼﺎﻝ ﺑﻜﻞ ﻭﺍﺣﺪ ﻣﻦ ﺍﳌﺘﻌﺎﺩﻳﻦ؛ ﻓﺈﻥ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﻻﺳﺘﺨﺮﺍﺝ ﻣﺎ ﻋﻨﺪﻙ ﺗﻜﺜﺮ ﻭﺗﺘﻌﺪﺩ ﻣﻦ ﻛﻞ ﻣﻦ ﺍﻟﻄﺮﻓﲔ‪ ،‬ﻓﺈﻳﺎﻙ‬
‫ﺇﻳﺎﻙ ﺃﻥ ﻳﻈﻔﺮ ﺃﺣﺪ ﻣﻨﻬﻢ ﺑﺸﻲﺀ ﻣﻦ ﺫﻟﻚ ﺗﺼﺮﳛ‪‬ﺎ ﺃﻭ ﺗﻌﺮﻳﻀ‪‬ﺎ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ‬
‫ﻟﻠﻨﺎﺱ ﰲ ﺍﺳﺘﺨﺮﺍﺝ ﻣﺎ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﻃﺮﻗﹰﺎ ﺩﻗﻴﻘﺔ‪ ،‬ﻭﻣﺴﺎﻟﻚ ﺧﻔﻴﻔﺔ؛‬
‫ﻓﺎﺟﻌﻞ ﻛﻞ ﺍﺣﺘﻤﺎﻝ‪ ،‬ﻭﺇﻥ ﺑﻌﺪ‪ ،‬ﻋﻠﻰ ﺑﺎﻟﻚ‪ ،‬ﻭﻻ ﺗﺆﺕ ﻣﻦ ﺟﻬﺔ ﻣﻦ‬
‫ﺟﻬﺎﺗﻚ؛ ﻓﺈﻥ ﻫﺬﺍ ﻣﻦ ﺍﳊﺰﻡ‪.‬‬

‫ﻭﺍﺟﺰﻡ ﺑﺄﻧﻚ ﻻ ﺗﻨﺪﻡ ﻋﻠﻰ ﺍﻟﻜﺘﻤﺎﻥ‪ ،‬ﻭﺇﳕﺎ ﺍﻟﻀﺮﺭ ﻭﺍﻟﻨﺪﻡ ﰲ ﺍﻟﻌﺠﻠﺔ‬

‫ﻭﺍﻟﺘﺴﺮﻉ‪ ،‬ﻭﺍﻟﻮﺛﻮﻕ ﺑﺎﻟﻨﺎﺱ ﺛﻘﺔ ﲢﻤﻠﻚ ﻋﻠﻰ ﻣﺎ ﻳﻀﺮ«)‪.(٢١‬‬

‫ﻭﺇﻥ ﻣﻦ ﺣﻔﻆ ﺍﻷﺳﺮﺍﺭ؛ ﺑﻞ ﳑﺎ ﻳﺪﻝ ﻋﻠﻰ ﺻﺪﻕ ﺍﻟﻮﻓﺎﺀ ﻭﻛﺮﻡ ﺍﻟﻌﺸﲑﺓ ﺃﻥ‬
‫ﳛﻔﻆ ﺍﳌﺮﺀ ﺳﺮ ﺻﺎﺣﺒﻪ ﺑﻌﺪ ﺃﻥ ﺗﺘﺼﺮﻡ ﺣﺒﺎﻝ ﺍﳌﻮﺩﺓ ﺑﻴﻨﻬﻤﺎ؛ ﺫﻟﻚ ﺃﻥ‬
‫ﺩﻭﺍﻋﻲ ﺍﻹﻓﺸﺎﺀ ﺗﻘﻮﻯ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺘﻢ ﺍﳌﺮﺀ ﺳﺮ ﺻﺎﺣﺒﻪ‪ ،‬ﻭﺣﻔﻆ‬
‫ﻣﺎ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﻭﺩ ﺩﻝ ﺫﻟﻚ ﻋﻠﻰ ﻛﺮﻡ ﻧﻔﺴﻪ‪ ،‬ﻭﺭﺳﻮﺥ ﻗﺪﻣﻪ ﰲ ﺍﻟﻔﻀﻴﻠﺔ‪.‬‬

‫‪ -١٤‬ﺍﻟﻜﺬﺏ‪:‬‬

‫ﻓﺎﻟﻜﺬﺏ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳌﺮﺫﻭﻟﺔ‪ ،‬ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﻘﺒﻴﺤﺔ؛ ﻓﻬﻮ ﺧﺼﻠﺔ ﻣﻦ‬

‫ﺧﺼﺎﻝ ﺍﻟﻨﻔﺎﻕ‪ ،‬ﻭﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺐ ﺍﻟﻜﻔﺮ‪ ،‬ﻭﻫﻮ ﻋﻨﻮﺍﻥ ﺳﻔﻪ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺁﻳﺔ‬
‫ﺳﻘﻮﻁ ﺍﳍﻤﺔ‪ ،‬ﻭﺧﺒﺚ ﺍﻟﻄﻮﻳﺔ‪.‬‬
 ‫ﻭﺍﻟﻜﺬﺍﺏ ﻣﻬﲔ ﺍﻟﻨﻔﺲ‪ ،‬ﺑﻌﻴﺪ ﻋﻦ ﻋﺰ‪‬ﺎ ﺍﶈﻤﻮﺩﺓ‪.‬‬

‫ﻗﺎﻝ ﺍﳌﺎﻭﺭﺩﻱ‪» :‬ﻭﺍﻟﻜﺬﺏ ﲨﺎﻉ ﻛﻞ ﺷﺮ‪ ،‬ﻭﺃﺻﻞ ﻛﻞ ﺫﻡ؛ ﻟﺴﻮﺀ ﻋﻮﺍﻗﺒﻪ‪،‬‬

‫ﻭﺧﺐ ﻧﺘﺎﺋﺠﻪ؛ ﻷﻧﻪ ﻳﻨﺘﺞ ﺍﻟﻨﻤﻴﻤﺔ‪ ،‬ﻭﺍﻟﻨﻤﻴﻤﺔ ﺗﻨﺘﺞ ﺍﻟﺒﻐﻀﺎﺀ‪ ،‬ﻭﺍﻟﺒﻐﻀﺎﺀ ﺗﺌﻮﻝ‬
‫ﺇﱃ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻭﻟﻴﺲ ﻣﻊ ﺍﻟﻌﺪﺍﻭﺓ ﺃﻣﻦ ﻭﻻ ﺭﺍﺣﺔ؛ ﻭﻟﺬﻟﻚ ﻗﻴﻞ‪ :‬ﻣﻦ ﻗﻞ‬
‫ﺻﺪﻗﻪ ﻗﻞ ﺻﺪﻳﻘﻪ«)‪.(٢٢‬‬

‫ﻭﻟﻘﺪ ﺍﻧﺘﺸﺮ ﺍﻟﻜﺬﺏ ﺧﺼﻮﺻ‪‬ﺎ ﰲ ﻫﺬﻩ ﺍﻷﺯﻣﺎﻥ ﺍﳌﺘﺄﺧﺮﺓ‪ ،‬ﻓﻤﺎ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻳﻜﺬﺏ ﰲ ﻋﻼﻗﺎﺗﻪ ﻭﻣﻌﺎﻣﻼﺗﻪ‪ ،‬ﻭﻣﺎ ﺃﻗﻞ ﻣﻦ ﻳﺼﺪﻕ ﰲ ﺫﻟﻚ‪ ،‬ﻣﻊ ﺃﻥ‬
‫ﻧﺼﻮﺹ ﺍﻟﺸﺮﻉ ﺟﺎﺀﺕ ﺣﺎﺛﺔ ﻋﻠﻰ ﺍﻟﺼﺪﻕ‪ ،‬ﳏﺬﺭﺓ ﻣﻦ ﺍﻟﻜﺬﺏ‪.‬‬

‫ﲔ{‬
‫ﷲ ‪‬ﻭﻛﹸﻮﻧ‪‬ﻮﺍ ‪‬ﻣ ‪‬ﻊ ﺍﻟﺼ‪‬ﺎ ‪‬ﺩ ‪‬ﻗ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻳ‪‬ﺎ ﹶﺃﻳ‪‬ﻬ‪‬ﺎ ﺍﻟﱠﺬ‪‬ﻳ ‪‬ﻦ ﺁ ‪‬ﻣﻨ‪‬ﻮﺍ ﺍﺗ‪‬ﻘﹸﻮﺍ ﺍ َ‬
‫]ﺍﻟﺘﻮﺑﺔ‪.[١١٩:‬‬

‫ﺃﺳﺒﺎﺏ ﺳﻮﺀ ﺍﳋﻠﻖ‪:‬‬

‫ﺳﻮﺀ ﺍﳋﻠﻖ‪ ،‬ﻛﻐﲑﻩ ﻣﻦ ﺍﻷﺩﻭﺍﺀ‪ ،‬ﻟﻪ ﺃﺳﺒﺎﺏ ﲡﻠﺒﻪ‪ ،‬ﻭﺑﻮﺍﻋﺚ ﲢﺮﻛﻪ‪ ،‬ﻓﻤﻦ‬
‫ﺫﻟﻚ ﻣﺎ ﻳﻠﻲ‪:‬‬

‫‪ -١‬ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴﺎﻥ‪:‬‬
‫ﻓﻬﻨﺎﻙ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺟﺒﻞ ﻋﻠﻰ ﺍﻟﻘﺤﺔ‪ ،‬ﻭﺍﻟﺒﺬﺍﺀﺓ‪ ،‬ﻭﺳﻮﺀ ﺍﳋﻠﻖ‪ ،‬ﻓﺘﻐﻠﺐ‬
‫ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﻳﺆﺛﺮ ﻓﻴﻪ‪ ،‬ﻭﺗﻮﺟﻬﻪ ﺇﱃ ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺗﺼﺮﻓﻪ‬
‫ﻋﻦ ﳏﺎﺳﻨﻬﺎ‪.‬‬

‫ﺧﺼﻮﺻ‪‬ﺎ ﺇﺫﺍ ﺍﺳﺘﺮﺳﻞ ﻣﻊ ﻃﺒﻴﻌﺘﻪ‪ ،‬ﻭﱂ ﻳﺴﻊ ﺇﱃ ﺇﺻﻼﺡ ﻧﻔﺴﻪ‪.‬‬

‫‪ -٢‬ﺳﻮﺀ ﺍﻟﺘﺮﺑﻴﺔ ﺍﳌﱰﻟﻴﺔ‪:‬‬

‫ﻓﺎﻟﺘﺮﺑﻴﺔ ﺍﳌﱰﻟﻴﺔ ﳍﺎ ﺩﻭﺭ ﻋﻈﻴﻢ ﰲ ﺗﻮﺟﻴﻪ ﺍﻷﻭﻻﺩ ﺳﻠﺒ‪‬ﺎ ﺃﻭ ﺇﳚﺎﺑ‪‬ﺎ؛ ﻓﺎﻟﺒﻴﺖ‬

‫ﻫﻮ ﺍﳌﺪﺭﺳﺔ ﺍﻷﻭﱃ ﻟﻸﻭﻻﺩ‪ ،‬ﻭﺍﻟﻮﻟﺪ ﻗﺒﻞ ﺃﻥ ﺗﺮﺑﻴﻪ ﺍﳌﺪﺭﺳﺔ ﻭﺍ‪‬ﺘﻤﻊ ﻳﺮﺑﻴﻪ‬
‫ﺍﻟﺒﻴﺖ ﻭﺍﻷﺳﺮﺓ‪.‬‬

‫‪ -٣‬ﺍﻟﺒﻴﺌﺔ ﻭﺍ‪‬ﺘﻤﻊ‪:‬‬

‫ﻓﻠﻬﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﺃﳘﻴﺔ ﻛﱪﻯ ﰲ ﺣﺴﻦ ﺍﳋﻠﻖ ﻭﺳﻮﺋﻪ؛ ﻓﺈﺫﺍ ﻧﺸﺄ ﺍﳌﺮﺀ ﰲ‬
‫ﺑﻴﺌﺔ ﺻﺎﳊﺔ‪ ،‬ﻣﻦ ﺑﻴﺖ ﻃﻴﺐ‪ ،‬ﻭﻣﺪﺭﺳﺔ ﺗﻌﲎ ﺑﺪﻳﻦ ﺍﻟﻄﻼﺏ ﻭﺃﺧﻼﻗﻬﻢ‪،‬‬
‫ﻭﻛﺎﻥ ﰲ ﳎﺘﻤﻊ ﺗﺸﻴﻊ ﻓﻴﻪ ﺍﻟﻔﻀﻴﻠﺔ ﻭﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ ﻧﺒﺖ ﺧﲑ ﻣﻨﺒﺖ‪،‬‬
‫ﻭﺗﺮﰉ ﺧﲑ ﺗﺮﺑﻴﺔ‪ ،‬ﻭﺇﻻ ﻓﻤﺎ ﺃﺣﺮﺍﻩ ﺃﻥ ﻳﻜﻮﻥ ﺳﺎﻓﻞ ﺍﻟﻘﺪﺭ ﺷﺮﻳﺮ‪‬ﺍ ﻻ ﺧﲑ‬
‫ﻓﻴﻪ‪.‬‬
‫ﺚ ﻟﹶﺎ‬
‫ﺝ ‪‬ﻧﺒ‪‬ﺎ‪‬ﺗ ‪‬ﻪ ﹺﺑﹺﺈ ﹾﺫ ‪‬ﻥ ‪‬ﺭﺑ‪ ‬ﻪ ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻱ ‪‬ﺧ‪‬ﺒ ﹶ‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫ﺐ ‪‬ﻳ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪} :‬ﻭ‪‬ﺍﹾﻟ‪‬ﺒ ﹶﻠ ‪‬ﺪ ﺍﻟﻄﱠﻴ‪ ‬‬
‫ﺝ ﹺﺇﻟﱠﺎ ‪‬ﻧ ‪‬ﻜﺪ‪‬ﺍ{ ]ﺍﻷﻋﺮﺍﻑ‪.[٥٨:‬‬
‫ﺨ ‪‬ﺮ ‪‬‬
‫‪‬ﻳ ‪‬‬

‫‪ -٤‬ﺍﻟﻈﻠﻢ‪:‬‬

‫ﻓﺎﻟﻈﻠﻢ ﳛﻤﻞ ﺻﺎﺣﺒﻪ ﻋﻠﻰ ﻭﺿﻊ ﺍﻟﺸﻲﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‪ ،‬ﻓﻴﻐﻀﺐ ﰲ‬

‫ﻣﻮﺿﻊ ﺍﻟﺮﺿﺎ‪ ،‬ﻭﻳﺮﺿﻰ ﰲ ﻣﻮﺿﻊ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﳚﻬﻞ ﰲ ﻣﻮﺿﻊ ﺍﻷﻧﺎﺓ‪،‬‬
‫ﻭﻳﺒﺨﻞ ﰲ ﻣﻮﺿﻊ ﺍﻟﺒﺬﻝ‪ ،‬ﻭﻳﺒﺬﻝ ﰲ ﻣﻮﺿﻊ ﺍﻟﺒﺨﻞ‪ ،‬ﻭﳛﺠﻢ ﰲ ﻣﻮﺿﻊ‬
‫ﺍﻹﻗﺪﺍﻡ‪ ،‬ﻭﻳﻘﺪﻡ ﰲ ﻣﻮﺿﻊ ﺍﻹﺣﺠﺎﻡ‪ ،‬ﻭﻳﻠﲔ ﰲ ﻣﻮﺿﻊ ﺍﻟﺸﺪﺓ‪ ،‬ﻭﻳﺸﺘﺪ ﰲ‬
‫ﻣﻮﺿﻊ ﺍﻟﻠﲔ‪ ،‬ﻭﻳﺘﻮﺍﺿﻊ ﰲ ﻣﻮﺿﻊ ﺍﻟﻌﺰﺓ‪ ،‬ﻭﻳﺘﻜﱪ ﰲ ﻣﻮﺿﻊ ﺍﻟﺘﻮﺍﺿﻊ‪.‬‬

‫‪ -٥‬ﺍﻟﺸﻬﻮﺓ‪:‬‬

‫ﻓﻬﻲ ﲢﻤﻞ ﻋﻠﻰ ﺍﳊﺮﺹ‪ ،‬ﻭﺍﻟﺸﺢ‪ ،‬ﻭﺍﻟﺒﺨﻞ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻌﻔﺔ‪ ،‬ﻭﺍﻟﻨﻬﻤﺔ‪،‬‬

‫ﻭﺍﳉﺸﻊ‪ ،‬ﻭﺍﻟﺬﻝ‪ ،‬ﻭﺍﻟﺪﻧﺎﺀﺍﺕ)‪.(٢٣‬‬

‫ﻓﺘﻌﺮﻯ ﺳﺘﺮﻩ ﻓﺎ‪‬ﺘﻜﺎ‬ ‫ﺭﺏ ﻣﺴﺘﻮﺭ ‪‬ﺳ‪‬ﺒﺘ‪‬ﻪ ﺷﻬﻮ ﹲﺓ‬

‫ﻏﻠﺐ ﺍﻟﺸﻬﻮﺓ ﺃﺿﺤﻰ ﻣﻠﻜﹰﺎ)‪.(٢٤‬‬ ‫ﺻﺎﺣﺐ ﺍﻟﺸﻬﻮﺓ ﻋﺒﺪ ﻓﺈﺫﺍ‬

‫ﰒ ﺇﻧﻪ ﺳﻬﻞ ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺪﺭﻙ ﻣﻌﲎ ﺍﻟﻔﻀﻴﻠﺔ ﰲ ﺻﻮﺭﺓ ﳎﻤﻠﺔ؛ ﺑﻞ‬
‫ﺳﻬﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﻌﺮﻑ ﻣﺎ ﻫﻲ ﺍﻟﻔﻀﺎﺋﻞ ﺑﺘﻔﺼﻴﻞ‪.‬‬

‫ﻭﺇﳕﺎ ﺍﻟﻌﺴﺮ ﰲ ﺃﺧﺬ ﺍﻟﻨﻔﺲ ‪‬ﺎ‪ ،‬ﻭﺍﻟﺴﲑ ﰲ ﻣﻌﺎﻣﻠﺔ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻗﺎﻧﻮ‪‬ﺎ‪،‬‬
‫ﻭﻋﺴﺮ ﺍﻟﻌﻤﻞ ﻋﻠﻰ ﺍﻟﻔﻀﻴﻠﺔ ﻣﻊ ﺗﺼﻮﺭ ﻣﻔﻬﻮﻣﻬﺎ‪ ،‬ﻭﺍﻟﺸﻌﻮﺭ ﲝﺴﻦ ﺃﺛﺮﻫﺎ‪،‬‬
‫ﳚﻲﺀ ﻣﻦ ﻧﺎﺣﻴﺔ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﱵ ﻗﺪ ﺗﻄﻐﻰ ﻓﺘﻄﻤﺲ ﻋﻠﻰ ﺍﻟﺒﺼﺎﺋﺮ‪ ،‬ﻭﺗﻜﺎﺩ‬
‫ﲢﻮﻝ ﻣﻌﺮﻓﺘﻬﺎ ﻟﻠﺨﲑ ﺇﱃ ﺟﻬﺎﻟﺔ ﻋﻤﻴﺎﺀ‪.‬‬

‫‪ -٦‬ﺍﻟﻐﻀﺐ‪:‬‬

‫ﻓﻬﻮ ﳛﻤﻞ ﻋﻠﻰ ﺍﻟ ‪‬ﻜﺒ‪‬ﺮ‪ ،‬ﻭﺍﳊﻘﺪ‪ ،‬ﻭﺍﳊﺴﺪ‪ ،‬ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻭﺍﻟﺴﻔﻪ‪ ،‬ﻭﻫﺬﻩ‬

‫ﺍﻷﻭﺻﺎﻑ ﺗﺘﻨﺎﰱ ﻣﻊ ﺣﺴﻦ ﺍﳋﻠﻖ‪.‬‬

‫‪ -٧‬ﺍﳉﻬﻞ‪:‬‬

‫ﻓﺎﳉﻬﻞ ﻳﻮﺭﺩ ﺻﺎﺣﺒﻪ ﺍﳌﻬﺎﻟﻚ‪ ،‬ﻭﻳﱰﻉ ﺑﻪ ﺇﱃ ﺍﻟﺸﺮﻭﺭ ﻭﺍﻟﺒﻼﻳﺎ‪ ،‬ﻭﺍﳉﺎﻫﻞ‬

‫ﻋﺪﻭ ﻟﻨﻔﺴﻪ‪ ،‬ﻳﺴﻌﻰ ﰲ ﺩﻣﺎﺭﻫﺎ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮ‪ ،‬ﻭﳍﺬﺍ ﻗﻴﻞ‪:‬‬

‫ﻛﻤﺒﻠﻎ ﺍﳉﺎﻫﻞ ﻣﻦ ﻧﻔﺴﻪ‬ ‫ﻻ ﻳﺒﻠﻎ ﺍﻷﻋﺪﺍﺀ ﻣﻦ ﺟﺎﻫﻞ‬

‫ﻓﺎﳉﻬﻞ ﺑﻌﻮﺍﻗﺐ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﲟﺤﺎﺳﻦ ﺍﻷﺧﻼﻕ ﻭﻣﺴﺎﻭﺋﻬﺎ؛ ﻳﺆﺩﻱ ﺇﱃ ﻓﺴﺎﺩ‬
‫ﻋﺮﻳﺾ‪ ،‬ﻭﺷﺮ ﻣﺴﺘﻄﲑ‪ ،‬ﻭﳛﻤﻞ ﺻﺎﺣﺒﻪ ﻋﻠﻰ ﺍﺭﺗﻜﺎﺏ ﻣﺎ ﻻ ﻳﻨﺒﻐﻲ‪.‬‬

‫‪ -٨‬ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﻋﻴﻮﺏ ﺍﻟﻨﻔﺲ‪:‬‬

‫ﻓﻜﺜﲑ‪‬ﺍ ﻣﺎ ﻧﻐﻔﻞ ﻋﻦ ﻋﻴﻮﺏ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻭﻧﺘﻌﺎﻣﻰ ﻋﻦ ﻣﻌﺎﻳﺒﻨﺎ ﻭﻧﻘﺎﺋﺼﻨﺎ‪ ،‬ﻭﻗﻠﻴﻠﹰﺎ‬

‫ﻣﺎ ﻧﺘﻔﻘﺪ ﺃﺣﻮﺍﻟﻨﺎ‪ ،‬ﻭﻧﻨﻈﺮ ﰲ ﻣﻮﺍﻃﻦ ﺍﳋﻠﻞ ﻓﻴﻨﺎ؛ ﺑﻞ ﻛﺜﲑ‪‬ﺍ ﻣﺎ ﳓﺴﻦ ﺍﻟﻈﻦ‬
‫ﺑﺄﻧﻔﺴﻨﺎ؛ ﻓﱰﻛﻴﻬﺎ ﺑﺎﻷﻗﻮﺍﻝ ﻻ ﺑﺎﻷﻓﻌﺎﻝ‪ ،‬ﻭﻧﺪﻋﻲ ﳍﺎ ﺍﻟﻜﻤﺎﻻﺕ‪ ،‬ﻭﻧﱪﺅﻫﺎ‬
‫ﻣﻦ ﺍﻟﻨﻘﺎﺋﺺ‪ ،‬ﻓﺈﺫﺍ ﲰﻌﻨﺎ ﲞﻠﻖ ﺣﺴﻦ ﻧﺴﺒﻨﺎﻩ ﺇﱃ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻭﻛﺄﻧﻨﺎ ﺃﺣﻖ‬
‫ﺍﻟﻨﺎﺱ ﺑﻪ ﻭﺃﻫﻠﻪ‪ ،‬ﻭﺇﺫﺍ ﲰﻌﻨﺎ ﲞﻠﻖ ﺳﻴﺊ ﻋﺰﻭﻧﺎﻩ ﺇﱃ ﻏﲑﻧﺎ‪ ،‬ﻭﺧﻴﻞ ﺇﻟﻴﻨﺎ ﺃﻧﻨﺎ‬
‫ﲟﻨﺠﻰ ﻣﻨﻪ ﻭﻣﻨﺄﻯ ﻋﻨﻪ‪.‬‬

‫ﻓﻬﺬﺍ ﺍﳌﺴﻠﻚ ﻻ ﳛﺴﻦ ﺑﺬﻭﻱ ﺍﳌﺮﻭﺀﺍﺕ‪ ،‬ﻭﻣﺘﻄﻠﱯ ﺍﻟﻜﻤﺎﻻﺕ‪ ،‬ﻓﻬﺬﺍ ﳑﺎ‬

‫ﻳﻮﺭﺙ ﺍﻹﻋﺠﺎﺏ ﺑﺎﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﺮﺿﺎ ﲟﺎ ﻫﻲ ﻋﻠﻴﻪ ﻣﻦ ﺗﻘﺼﲑ‪ ،‬ﻭﺗﺮﻙ ﺍﻟﺴﻌﻲ‬
‫ﰲ ﻋﻼﺟﻬﺎ ﻭﺇﺻﻼﺣﻬﺎ‪.‬‬

‫ﻭﻫﺬﺍ ﻋﲔ ﺍﳋﻄﺄ‪ ،‬ﻭﻋﻨﻮﺍﻥ ﺍﻟﻐﻔﻠﺔ ﻭﺍﳉﻬﻞ؛ ﻓﺈﺻﻼﺡ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﺘﺮﻗﻲ ‪‬ﺎ‬

‫ﻗﺪﻣ‪‬ﺎ ﰲ ﺩﺭﺝ ﺍﳌﻜﺎﺭﻡ ﻻ ﻳﺘﺄﺗﻰ ﺑﺘﺠﺎﻫﻞ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﻻ ﺑﺎﻟﻐﻔﻠﺔ ﻋﻦ ﺗﻔﻘﺪ‬
‫ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﻘﻔﻊ‪» :‬ﻣﻦ ﺃﺷﺪ ﻋﻴﻮﺏ ﺍﻹﻧﺴﺎﻥ ﺧﻔﺎﺀ ﻋﻴﻮﺑﻪ ﻋﻠﻴﻪ؛ ﻓﺈﻥ ﻣﻦ‬
‫ﺧﻔﻲ ﻋﻠﻴﻪ ﻋﻴﺒﻪ ﺧﻔﻴﺖ ﻋﻠﻴﻪ ﳏﺎﺳﻦ ﻏﲑﻩ‪ ،‬ﻭﻣﻦ ﺧﻔﻲ ﻋﻠﻴﻪ ﻋﻴﺐ ﻧﻔﺴﻪ‬
‫ﻭﳏﺎﺳﻦ ﻏﲑﻩ ﻓﻠﻦ ﻳﻘﻠﻊ ﻋﻦ ﻋﻴﺒﻪ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ‪ ،‬ﻭﻟﻦ ﻳﻨﺎﻝ ﳏﺎﺳﻦ ﻏﲑﻩ‬
‫ﺍﻟﱵ ﻻ ﻳﺒﺼﺮ ﺃﺑﺪ‪‬ﺍ«)‪.(٢٥‬‬

‫‪ -٩‬ﻣﺼﺎﺣﺒﺔ ﺍ َﻷ ‪‬ﺷﺮ‪‬ﺍﺀ‪:‬‬

‫ﻓﻠﻠﺼﺤﺒﺔ ﺃﺑﻠﻎ ﺍﻷﺛﺮ ﰲ ﺳﻠﻮﻙ ﺍﳌﺮﺀ‪ ،‬ﻓﺎﻟﺼﺎﺣﺐ ﺳﺎﺣﺐ‪ ،‬ﻭﺍﻟﻄﺒﻊ‬

‫ﺍﺳﺘﺮﺍﻕ‪ ،‬ﻓﻤﻦ ﺟﺎﻟﺲ ﺍﻷﺷﺮﺍﺭ ﻭﻋﺎﺷﺮﻫﻢ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﺘﺄﺛﺮ ‪‬ﻢ‪ ،‬ﻭﻳﻘﺒﺲ ﻣﻦ‬
‫ﺃﺧﻼﻗﻬﻢ؛ ﻓﻤﺠﺎﻟﺴﺘﻬﻢ ﺗﻨﺴﺎﻕ ﺑﺼﺎﺣﺒﻬﺎ ﺇﱃ ﺍﳊﻀﻴﺾ‪ ،‬ﻓﻜﻠﻤﺎ ﻫ ‪‬ﻢ‬
‫ﺑﺎﻟﻨﻬﻮﺽ ﻭﺍﻟﺘﺤﻠﻲ ﲟﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﻟﺘﺨﻠﻲ ﻋﻦ ﻣﺴﺎﻭﺋﻬﺎ ﻋﻮﻗﻮﻩ‬
‫ﻭﺛﻨﻮﻩ؛ ﻓﻌﺎﺩ ﺇﱃ ﻏﻴﻪ‪ ،‬ﻭﺍﺳﺘﻤﺮ ﻋﻠﻰ ﺟﻬﻠﻪ ﻭﺳﻔﻬﻪ‪.‬‬

‫‪ -١٠‬ﺍﻟﻄﻤﻊ ﻭﺍﳉﺸﻊ‪:‬‬

‫ﻓﻬﻤﺎ ﻣﻦ ﻣﻮﺟﺒﺎﺕ ﺍﻟﺬﻟﺔ ﻭﺍﳊﻘﺎﺭﺓ‪ ،‬ﻭﻣﻦ ﺃﺳﺒﺎﺏ ﺳﻘﻮﻁ ﺍﳉﺎﻩ ﻭﺍﳌﱰﻟﺔ؛‬

‫ﻓﺤﺐ ﺍﳌﺎﻝ ﻫﻮ ﺍﻟﺬﻱ ﻳﱰﻉ ﻣﻦ ﻓﺆﺍﺩ ﺍﻟﺮﺟﻞ ﺍﻟﺮﺃﻓﺔ‪ ،‬ﻭﳚﻌﻞ ﻣﻜﺎ‪‬ﺎ ﺍﻟﻘﺴﻮﺓ‬
‫ﻭﺍﻟﻔﻈﺎﻇﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻏﻠﺐ ﻃﻤﻊ ﺃﻭ ﺟﺸﻊ ﻋﻠﻰ ﻗﻠﺐ ﻓﺈﻧﻪ ﻳﺴﺘﺸﻌﺮ ﺫﻟﺔ‪ ،‬ﻭﻳﺘﺪﺛﺮ ﺻﻐﺎﺭ‪‬ﺍ‪،‬‬
‫ﻭﺗﻌﻠﻮﻩ ﻣﻬﺎﻧﺔ‪ ،‬ﻭﺗﻜﺴﻮﻩ ﺣﻘﺎﺭﺓ‪.‬‬

‫‪ -١١‬ﲨﺎﻉ ﺫﻟﻚ ﻛﻠﻪ ﺿﻌﻒ ﺍﻹﳝﺎﻥ‪:‬‬

‫ﺫﻟﻚ ﺃﻥ ﺍﻹﳝﺎﻥ ﲨﺎﻉ ﻛﻞ ﺧﲑ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺿﻌﻒ ﺃﻭ ﻓﻘﺪ‪ ،‬ﻓﺈﻥ ﺻﺎﺣﺒﻪ ﻟﻦ‬
‫ﻳﺒﺎﱄ ﺑﺎﳌﻜﺮﻣﺎﺕ‪ ،‬ﻭﻟﻦ ﻳﺄﻧﻒ ﻣﻦ ﺍﻟﱰﻭﻝ ﰲ ﺣﻀﻴﺾ ﺍﻟﺪﺭﻛﺎﺕ‪.‬‬

‫ﻓﻬﺬﻩ ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ ﺍﳊﺎﻣﻠﺔ ﻋﻠﻰ ﺳﻮﺀ ﺍﳋﻠﻖ‪.‬‬

‫ﻋﻼﺝ ﺳﻮﺀ ﺍﳋﻠﻖ‪:‬‬

‫‪ -١‬ﺳﻼﻣﺔ ﺍﻟﻌﻘﻴﺪﺓ‪:‬‬

‫ﻓﺸﺄﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻋﻈﻴﻢ‪ ،‬ﻭﺃﻣﺮﻫﺎ ﺟﻠﻞ؛ ﻓﺎﻟﺴﻠﻮﻙ ﰲ ﺍﻟﻐﺎﻟﺐ ﲦﺮﺓ ﳌﺎ ﳛﻤﻠﻪ‬

‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻓﻜﺮ‪ ،‬ﻭﻣﺎ ﻳﻌﺘﻘﺪﻩ ﻣﻦ ﻣﻌﺘﻘﺪ‪ ،‬ﻭﻣﺎ ﻳﺪﻳﻦ ﺑﻪ ﻣﻦ ﺩﻳﻦ‪،‬‬
‫ﻭﺍﻻﳓﺮﺍﻑ ﰲ ﺍﻟﺴﻠﻮﻙ ﺇﳕﺎ ﻫﻮ ﻧﺎﺗﺞ ﻋﻦ ﺧﻠﻞ ﰲ ﺍﳌﻌﺘﻘﺪ‪.‬‬

‫ﰒ ﺇﻥ ﺍﻟﻌﻘﻴﺪﺓ ﻫﻲ ﺍﻹﳝﺎﻥ‪ ،‬ﻭﺃﻛﻤﻞ ﺍﳌﺆﻣﻨﲔ ﺇﳝﺎﻧ‪‬ﺎ ﺃﺣﺴﻨﻬﻢ ﺃﺧﻼﻗﹰﺎ؛ ﻓﺈﺫﺍ‬

‫ﺻﺤﺖ ﺍﻟﻌﻘﻴﺪﺓ ﺣﺴﻨﺖ ﺍﻷﺧﻼﻕ ﺗﺒﻌ‪‬ﺎ ﻟﺬﻟﻚ؛ ﻓﺎﻟﻌﻘﻴﺪﺓ ﺍﻟﺼﺤﻴﺤﺔ ﲢﻤﻞ‬
‫ﺻﺎﺣﺒﻬﺎ ﻋﻠﻰ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻣﻦ ﺻﺪﻕ‪ ،‬ﻭﻛﺮﻡ‪ ،‬ﻭﺣﻠﻢ‪ ،‬ﻭﺷﺠﺎﻋﺔ‪،‬‬
‫ﻭﳓﻮ ﺫﻟﻚ‪.‬‬

‫ﻛﻤﺎ ﺃ‪‬ﺎ ﺗﺮﺩﻋﻪ ﻭﺗﺰﻣﻪ ﻋﻦ ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ‪ ،‬ﻣﻦ ﻛﺬﺏ‪ ،‬ﻭﺷﺢ‪،‬‬

‫ﻭﻃﻴﺶ‪ ،‬ﻭﺟﻬﻞ ﻭﳓﻮﻫﺎ‪.‬‬

‫‪ -٢‬ﺍﻟﺪﻋﺎﺀ‪:‬‬

‫ﻓﺎﻟﺪﻋﺎﺀ ﺑﺎﺏ ﻋﻈﻴﻢ‪ ،‬ﻓﺈﺫﺍ ﻓﺘﺢ ﻟﻠﻌﺒﺪ ﺗﺘﺎﺑﻌﺖ ﻋﻠﻴﻪ ﺍﳋﲑﺍﺕ‪ ،‬ﻭﺍ‪‬ﺎﻟﺖ ﻋﻠﻴﻪ‬
‫ﺍﻟﱪﻛﺎﺕ‪.‬‬

‫ﻓﻤﻦ ﺭﻏﺐ ﺑﺎﻟﺘﺤﻠﻲ ﲟﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺭﻏﺐ ﺑﺎﳋﻠﻲ ﻣﻦ ﻣﺴﺎﻭﺉ‬

‫ﺍﻷﺧﻼﻕ ﻓﻠﻴﻠﺠﺄ ﺇﱃ ﺭﺑﻪ‪ ،‬ﻭﻟﲑﻓﻊ ﺇﻟﻴﻪ ﺃﻛﻒ ﺍﻟﻀﺮﺍﻋﺔ؛ ﻟﲑﺯﻗﻪ ﺣﺴﻦ‬
‫ﺍﳋﻠﻖ‪ ،‬ﻭﻳﺼﺮﻑ ﻋﻨﻪ ﺳﻴﺌﻪ؛ ﻓﺎﻟﺪﻋﺎﺀ ﻣﻔﻴﺪ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻭﻏﲑﻩ‪ ،‬ﻭﳍﺬﺍ‬
‫ﻛﺎﻥ ﺍﻟﻨﱯ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻛﺜﲑ ﺍﻟﻀﺮﺍﻋﺔ ﺇﱃ ﺭﺑﻪ‪ ،‬ﻳﺴﺄﻟﻪ ﺃﻥ ﻳﺮﺯﻗﻪ‬
‫ﺣﺴﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺩﻋﺎﺀ ﺍﻻﺳﺘﻔﺘﺎﺡ‪» :‬ﺍﻟﻠﻬﻢ ﺍﻫﺪﱐ ﻷﺣﺴﻦ‬
‫ﺍﻷﺧﻼﻕ‪ ،‬ﻻ ﻳﻬﺪﻱ ﻷﺣﺴﻨﻬﺎ ﺇﻻ ﺃﻧﺖ‪ ،‬ﻭﺍﺻﺮﻑ ﻋﲏ ﺳﻴﺌﻬﺎ‪ ،‬ﻻ‬
‫ﻳﺼﺮﻑ ﻋﲏ ﺳﻴﺌﻬﺎ ﺇﻻ ﺃﻧﺖ«)‪.(٢٦‬‬
‫ﻭﻛﺎﻥ ﻣﻦ ﺩﻋﺎﺋﻪ‪» :‬ﺍﻟﻠﻬﻢ ﺟﻨﺒﲏ ﻣﻨﻜﺮﺍﺕ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺍﻷﻫﻮﺍﺀ‪،‬‬
‫ﻭﺍﻷﺳﻮﺍﺀ‪ ،‬ﻭﺍﻷﺩﻭﺍﺀ«)‪.(٢٧‬‬

‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ‪» :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻌﺠﺰ‪ ،‬ﻭﺍﻟﻜﺴﻞ‪ ،‬ﻭﺍﳉﱭ‪،‬‬

‫ﻭﺍﳍﺮﻡ‪ ،‬ﻭﺍﻟﺒﺨﻞ‪ ،‬ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ ،‬ﻭﻣﻦ ﻓﺘﻨﺔ ﺍﶈﻴﺎ‬
‫ﻭﺍﳌﻤﺎﺕ«)‪.(٢٨‬‬

‫‪ -٣‬ﺍ‪‬ﺎﻫﺪﺓ‪:‬‬

‫ﻓﺎ‪‬ﺎﻫﺪﺓ ﺗﻨﻔﻊ ﻛﺜﲑ‪‬ﺍ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ؛ ﺫﻟﻚ ﺃﻥ ﺍﳋﻠﻖ ﺍﳊﺴﻦ ﻧﻮﻉ ﻣﻦ‬
‫ﺍﳍﺪﺍﻳﺔ ﳛﺼﻞ ﻋﻠﻴﻪ ﺍﳌﺮﺀ ﺑﺎ‪‬ﺎﻫﺪﺓ‪ ،‬ﻗﺎﻝ ﻋﺰ ﻭﺟﻞ‪} :‬ﻭ‪‬ﺍﻟﱠﺬ‪‬ﻳ ‪‬ﻦ ﺟ‪‬ﺎ ‪‬ﻫﺪ‪‬ﻭﺍ ﻓ‪‬ﻴﻨ‪‬ﺎ‬
‫ﲔ{ ]ﺍﻟﻌﻨﻜﺒﻮﺕ‪.[٦٩:‬‬
‫ﺴﹺﻨ ‪‬‬
‫ﺤِ‬‫ﷲ ﹶﻟ ‪‬ﻤ ‪‬ﻊ ﺍﹾﻟ ‪‬ﻤ ‪‬‬
‫ﹶﻟ‪‬ﻨ ‪‬ﻬﺪ‪‬ﻳﻨ‪ ‬ﻬ ‪‬ﻢ ‪‬ﺳ‪‬ﺒ ﹶﻠﻨ‪‬ﺎ ‪‬ﻭﹺﺇﻥﱠ ﺍ َ‬

‫ﻓﻤﻦ ﺟﺎﻫﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺘﺤﻠﻲ ﺑﺎﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭﺟﺎﻫﺪﻫﺎ ﻋﻠﻰ ﺍﻟﺘﺨﻠﻲ ﻣﻦ‬
‫ﺍﻟﺮﺫﺍﺋﻞ ﺣﺼﻞ ﻟﻪ ﺧﲑ ﻛﺜﲑ‪ ،‬ﻭﺍﻧﺪﻓﻊ ﻋﻨﻪ ﺷﺮ ﻣﺴﺘﻄﲑ؛ ﻓﺎﻷﺧﻼﻕ ﻣﻨﻬﺎ ﻣﺎ‬
‫ﻫﻮ ﻏﺮﻳﺰﻱ ﻓﻄﺮﻱ‪ ،‬ﻭﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﺍﻛﺘﺴﺎﰊ ﻳﺄﰐ ﺑﺎﻟﺪﺭﺑﺔ ﻭﺍﳌﻤﺎﺭﺳﺔ‪.‬‬

‫‪ -٤‬ﺍﻟﺘﻔﻜﲑ ﰲ ﺍﻵﺛﺎﺭ ﺍﳌﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺣﺴﻦ ﺍﳋﻠﻖ‪:‬‬

‫ﻓﺈﻥ ﻣﻌﺮﻓﺔ ﲦﺮﺍﺕ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺍﺳﺘﺤﻀﺎﺭ ﺣﺴﻦ ﻋﻮﺍﻗﺒﻬﺎ ﻣﻦ ﺃﻛﱪ ﺍﻟﺪﻭﺍﻋﻲ‬

‫ﺇﱃ ﻓﻌﻠﻬﺎ ﻭ‪‬ﺗ ‪‬ﻤﺜﱡﻠﻬﺎ ﻭﺍﻟﺴﻌﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻓﻜﻠﻤﺎ ﺗﺼﻌﺒﺖ ﺍﻟﻨﻔﺲ ﻓﺬﻛﺮﻫﺎ ﺗﻠﻚ‬
‫ﺍﻵﺛﺎﺭ‪ ،‬ﻭﻣﺎ ﲡﲏ ﺑﺎﻟﺼﱪ ﻣﻦ ﲨﻴﻞ ﺍﻟﺜﻤﺎﺭ؛ ﻓﺈ‪‬ﺎ ﺣﻴﻨﺌﺬ ﺗﻠﲔ‪ ،‬ﻭﺗﻨﻘﺎﺩ ﻃﺎﺋﻌﺔ‬
‫ﻣﻨﺸﺮﺣﺔ؛ ﻓﺈﻥ ﺍﳌﺮﺀ ﺇﺫﺍ ﺭﻏﺐ ﰲ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﺃﺩﺭﻙ ﺃ‪‬ﺎ ﺃﻭﱃ ﻣﺎ‬
‫ﺍﻛﺘﺴﺒﺘﻪ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺃﺟﻞ ﻏﻨﻴﻤﺔ ﻏﻨﻤﻬﺎ ﺍﳌﻮﻓﻘﻮﻥ ﺳﻬﻞ ﻋﻠﻴﻪ ﻧﻴﻠﻬﺎ‬
‫ﻭﺍﻛﺘﺴﺎ‪‬ﺎ)‪.(٢٩‬‬

‫‪ -٥‬ﺍﻟﻨﻈﺮ ﰲ ﻋﻮﺍﻗﺐ ﺳﻮﺀ ﺍﳋﻠﻖ‪:‬‬

‫ﻭﺫﻟﻚ ﺑﺘﺄﻣﻞ ﻣﺎ ﳚﻠﺒﻪ ﺳﻮﺀ ﺍﳋﻠﻖ ﻣﻦ ﺍﻷﺳﻒ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻭﺍﳍﻢ ﺍﳌﻼﺯﻡ‪،‬‬

‫ﻭﺍﳊﺴﺮﺓ ﻭﺍﻟﻨﺪﺍﻣﺔ‪ ،‬ﻭﺍﻟﺒﻐﻀﺔ ﰲ ﻗﻠﻮﺏ ﺍﳋﻠﻖ؛ ﻓﺬﻟﻚ ﻳﺪﻋﻮ ﺍﳌﺮﺀ ﺇﱃ ﺃﻥ‬
‫ﻳﻘﺼﺮ ﻋﻦ ﻣﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﻳﻨﺒﻌﺚ ﺇﱃ ﳏﺎﺳﻨﻬﺎ‪.‬‬

‫‪ -٦‬ﺍﳊﺬﺭ ﻣﻦ ﺍﻟﻴﺄﺱ ﻣﻦ ﺇﺻﻼﺡ ﺍﻟﻨﻔﺲ‪:‬‬

‫ﻓﻬﻨﺎﻙ ﻣﻦ ﺇﺫﺍ ﺍﺑﺘﻠﻲ ﲟﺴﺎﻭﺉ ﺍﻷﺧﻼﻕ ﻇﻦ ﺃﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺿﺮﺑﺔ ﻻﺯﺏ ﻻ‬

‫ﺗﺰﻭﻝ‪ ،‬ﻭﺃﻧﻪ ﻭﺻﻤﺔ ﻋﺎﺭ ﻻ ﺗﻨﻤﺤﻲ‪ ،‬ﻭﻫﻨﺎﻙ ﻣﻦ ﺇﺫﺍ ﺣﺎﻭﻝ ﺍﻟﺘﺨﻠﺺ ﻣﻦ‬
‫ﻋﻴﻮﺑﻪ ﻣﺮﺓ ﺃﻭ ﺃﻛﺜﺮ ﻓﻠﻢ ﻳﻔﻠﺢ؛ ﺃﻳﺲ ﻣﻦ ﺇﺻﻼﺡ ﻧﻔﺴﻪ‪ ،‬ﻭﺗﺮﻙ ﺍﶈﺎﻭﻟﺔ ﺇﱃ‬
‫ﻏﲑ ﺭﺟﻌﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻷﻣﺮ ﻻ ﳛﺴﻦ ﺑﺎﳌﺴﻠﻢ‪ ،‬ﻭﻻ ﻳﻠﻴﻖ ﺑﻪ ﺃﺑﺪ‪‬ﺍ؛ ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻪ‬
‫ﺃﻥ ﻳﺮﺿﻰ ﻟﻨﻔﺴﻪ ﺑﺎﻟﺪﻭﻥ‪ ،‬ﻭﺃﻥ ﻳﺘﺮﻙ ﺭﻳﺎﺿﺔ ﻧﻔﺴﻪ؛ ﺯﻋﻤ‪‬ﺎ ﻣﻨﻪ ﺃﻥ ﺗﺒﺪﻝ‬
‫ﺍﳊﺎﻝ ﻣﻦ ﺍﶈﺎﻝ؛ ﺑﻞ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻘﻮﻱ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻭﻳﺸﺤﺬ ﻋﺰﳝﺘﻪ‪ ،‬ﻭﺃﻥ‬
‫ﻳﺴﻌﻰ ﻟﺘﻜﻤﻞ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻥ ﳚﺪ ﰲ ﺗﻼﰲ ﻋﻴﻮﺑﻪ‪ ،‬ﻓﻜﻢ ﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ‬
‫ﺗﺒﺪﻟﺖ ﺣﺎﻟﻪ‪ ،‬ﻭ ‪‬ﺳﻤ‪‬ﺖ ﻧﻔﺴﻪ‪ ،‬ﻭﻗﻠﱠﺖ ﻋﻴﻮﺑﻪ ﺑﺴﺒﺐ ﺩﺭﺑﺘﻪ‪ ،‬ﻭﳎﺎﻫﺪﺗﻪ‪،‬‬
‫ﻭﺳﻌﻴﻪ‪ ،‬ﻭﺟﺪﻩ‪ ،‬ﻭﻣﻐﺎﻟﺒﺘﻪ ﻟﻄﺒﻌﻪ‪.‬‬

‫ﻳﻘﻮﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺣﺰﻡ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻣﺘﺤﺪﺛﹰﺎ ﻋﻦ ﲡﺮﺑﺘﻪ ﻣﻊ ﻧﻔﺴﻪ‪ ،‬ﻭﻋﻦ‬
‫ﳏﺎﻭﻻﺗﻪ ﰲ ﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻋﻴﻮﺑﻪ‪ ،‬ﻭﻋﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﱵ ﺣﺼﻞ ﻋﻠﻴﻬﺎ ﻣﻦ ﺟﺮﺍﺀ‬
‫ﰲ ﻋﻴﻮﺏ‪ ،‬ﻓﻠﻢ ﺃﺯﻝ ﺑﺎﻟﺮﻳﺎﺿﺔ‪ ،‬ﻭﺍﻃﻼﻋﻲ ﻋﻠﻰ ﻣﺎ‬ ‫ﺫﻟﻚ‪ ،‬ﻳﻘﻮﻝ‪» :‬ﻛﺎﻧﺖ ﹼ‬
‫ﻗﺎﻟﺖ ﺍﻷﻧﺒﻴﺎﺀ ﺻﻠﻮﺍﺕ ﺍﷲ ﻋﻠﻴﻬﻢ‪ ،‬ﻭﺍﻷﻓﺎﺿﻞ ﻣﻦ ﺍﳊﻜﻤﺎﺀ ﺍﳌﺘﺄﺧﺮﻳﻦ‬
‫ﻭﺍﳌﺘﻘﺪﻣﲔ ﰲ ﺍﻷﺧﻼﻕ ﻭﺁﺩﺍﺏ ﺍﻟﻨﻔﺲ‪ ،‬ﺃﻋﺎﱐ ﻣﺪﺍﻭﺍ‪‬ﺎ‪ ،‬ﺣﱴ ﺃﻋﺎﻥ ﺍﷲ ﻋﺰ‬
‫ﻭﺟﻞ ﻋﻠﻰ ﺃﻛﺜﺮ ﺫﻟﻚ ﺑﺘﻮﻓﻴﻘﻪ ﻭﻣﻨ‪‬ﻪ‪ ،‬ﻭﲤﺎﻡ ﺍﻟﻌﺪﻝ‪ ،‬ﻭﺭﻳﺎﺿﺔ ﺍﻟﻨﻔﺲ‪،‬‬
‫ﻭﺍﻟﺘﺼﺮﻑ ﺑﺎﻷﻣﻮﺭ ﻫﻮ ﺍﻹﻗﺮﺍﺭ ‪‬ﺎ؛ ﻟﻴﺘﻌﻆ ﺑﺬﻟﻚ ﻣﺘﻌﻆ ﻳﻮﻣ‪‬ﺎ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬

‫ﻓﻤﻨﻬﺎ ﻛﻠﻒ ﰲ ﺍﻟﺮﺿﺎﺀ‪ ،‬ﻭﺇﻓﺮﺍﻁ ﰲ ﺍﻟﻐﻀﺐ‪ ،‬ﻓﻠﻢ ﺃﺯﻝ ﺃﺩﺍﻭﻱ ﺫﻟﻚ ﺣﱴ‬
‫ﻭﻗﻔﺖ ﻋﻨﺪ ﺗﺮﻙ ﺇﻇﻬﺎﺭ ﺍﻟﻐﻀﺐ ﲨﻠﺔ ﺑﺎﻟﻜﻼﻡ ﻭﺍﻟﻔﻌﻞ ﻭﺍﻟﺘﺨﺒﻂ‪،‬‬
‫ﻭﺍﻣﺘﻨﻌﺖ ﳑﺎ ﻻ ﳛﻞ ﻣﻦ ﺍﻻﻧﺘﺼﺎﺭ‪ ،‬ﻭﲢﻤﻠﺖ ﻣﻦ ﺫﻟﻚ ﺛﻘﻠﹰﺎ ﺷﺪﻳﺪ‪‬ﺍ‪،‬‬
‫ﻭﺻﱪﺕ ﻋﻠﻰ ﻣﻀﺾ ﻣﺆﱂ ﻛﺎﻥ ﺭﲟﺎ ﺃﻣﺮﺿﲏ‪ ،‬ﻭﺃﻋﺠﺰﱐ ﺫﻟﻚ ﰲ ﺍﻟﺮﺿﺎ‪،‬‬
‫ﻭﻛﺄﱐ ﺳﺎﻣﺖ ﻧﻔﺴﻲ؛ ﻷ‪‬ﺎ ﲤﺜﻠﺖ ﺃﻥ ﺗﺮﻙ ﺫﻟﻚ ﻟﺆﻡ‪.‬‬
‫ﻭﻣﻨﻬﺎ ﺩﻋﺎﻳﺔ ﻏﺎﻟﺒﺔ‪ ،‬ﻓﺎﻟﺬﻱ ﻗﺪﺭﺕ ﻋﻠﻴﻪ ﻣﻨﻬﺎ ﺇﻣﺴﺎﻛﻲ ﻋﻤﺎ ﻳﻐﻀﺐ‬
‫ﺍﳌﻤﺎﺯﺡ‪ ،‬ﻭﺳﺎﳏﺖ ﻧﻔﺴﻲ ﻓﻴﻬﺎ؛ ﺇﺫ ﺭﺃﻳﺖ ﺃﻥ ﺗﺮﻛﻬﺎ ﻣﻦ ﺍﻻﻧﻐﻼﻕ‪،‬‬
‫ﻭﻣﻀﺎﻫﻴ‪‬ﺎ ﻟﻠﻜﱪ‪.‬‬

‫ﻭﻣﻨﻬﺎ ﻋﺠﺐ ﺷﺪﻳﺪ‪ ،‬ﻓﻨﺎﻇﺮ ﻋﻘﻠﻲ ﻧﻔﺴﻲ ﲟﺎ ﻳﻌﺮﻓﻪ ﻣﻦ ﻋﻴﻮ‪‬ﺎ ﺣﱴ ﺫﻫﺐ‬

‫ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻭﱂ ﻳﺒﻖ ﻟﻪ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ‪ ،‬ﺃﺛﺮ؛ ﺑﻞ ﻛﻠﻔﺖ ﻧﻔﺴﻲ ﺍﺣﺘﻘﺎﺭ ﻗﺪﺭﻫﺎ‬
‫ﲨﻠﺔ‪ ،‬ﻭﺍﺳﺘﻌﻤﺎﻝ ﺍﻟﺘﻮﺍﺿﻊ‪.‬‬

‫ﻭﻣﻨﻬﺎ ﺣﺮﻛﺎﺕ ﻛﺎﻧﺖ ﺗﻮﻟﺪﻫﺎ ﻏﺮﺍﺭﺓ ﺍﻟﺼﺒﺎ‪ ،‬ﻭﺿﻌﻒ ﰲ ﺍﻹﻏﻀﺎﺀ‪،‬‬

‫ﻓﻘﺼﺮﺕ ﻧﻔﺴﻲ ﻋﻠﻰ ﺗﺮﻛﻬﺎ ﻓﺬﻫﺒﺖ‪.‬‬

‫ﻭﻣﻨﻬﺎ ﳏﺒﺔ ﰲ ﺑﻌﺪ ﺍﻟﺼﻴﺖ ﻭﺍﻟﻐﻠﺒﺔ‪ ،‬ﻓﺎﻟﺬﻱ ﻭﻗﻔﺖ ﻋﻠﻴﻪ ﰲ ﻣﻌﺎﻧﺎﺓ ﻫﺬﺍ‬
‫ﺍﻟﺪﺍﺀ ﺍﻹﻣﺴﺎﻙ ﻓﻴﻪ ﻋﻤﺎ ﻻ ﳛﻞ ﰲ ﺍﻟﺪﻳﺎﻧﺔ‪ ،‬ﻭﺍﷲ ﺍﳌﺴﺘﻌﺎﻥ ﻋﻠﻰ‬
‫ﺍﻟﺒﺎﻗﻲ«)‪.(٣٠‬‬

‫‪ -٧‬ﲡﻨﺐ ﺍﻟﻐﻀﺐ‪:‬‬

‫ﻷﻥ ﺍﻟﻐﻀﺐ ﲨﺮﺓ ﺗﺘﻘﺪ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺴﻄﻮﺓ ﻭﺍﻻﻧﺘﻘﺎﻡ‬

‫ﻭﺍﻟﺘﺸﻔﻲ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺿﺒﻂ ﺍﻹﻧﺴﺎﻥ ﻧﻔﺴﻪ ﻋﻨﺪ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﻛﺒﺢ ﲨﺎﺣﻬﺎ ﻋﻨﺪ‬
‫ﺍﺷﺘﺪﺍﺩ ﺛﻮﺭﺗﻪ ﻓﺈﻧﻪ ﳛﻔﻆ ﻋﻠﻰ ﻧﻔﺴﻪ ﻋﺰ‪‬ﺎ ﻭﻛﺮﺍﻣﺘﻬﺎ‪ ،‬ﻭﻳﻨﺄﻯ ‪‬ﺎ ﻋﻦ ﺫﻝ‬
‫ﺍﻻﻋﺘﺬﺍﺭ‪ ،‬ﻭﻣﻐﺒﺔ ﺍﻟﻨﺪﻡ‪ ،‬ﻭﻣﺬﻣﺔ ﺍﻻﻧﺘﻘﺎﻡ)‪.(٣١‬‬

‫ﻗﺎﻝ ﺍﳌﺎﻭﺭﺩﻱ‪» :‬ﻓﻴﻨﺒﻐﻲ ﻟﺬﻱ ﺍﻟﻠﺐ ﺍﻟﺴﻮﻱ ﻭﺍﳊﺰﻡ ﺍﻟﻘﻮﻱ ﺃﻥ ﻳﺘﻠﻘﻰ ﻗﻮﺓ‬
‫ﺍﻟﻐﻀﺐ ﲝﻠﻤﻪ ﻓﻴﺼﺪﻫﺎ‪ ،‬ﻭﻳﻘﺎﺑﻞ ﺩﻭﺍﻋﻲ ﺷﺮﺗﻪ ﲝﺰﻣﻪ ﻓﲑﺩﻫﺎ؛ ﻟﻴﺤﻈﻰ‬
‫ﺑﺄﺟﻞ ﺍﳋﱪﺓ‪ ،‬ﻭﻳﺴﻌﺪ ﲝﻤﻴﺪ ﺍﻟﻌﺎﻗﺒﺔ«)‪.(٣٢‬‬

‫‪ -٨‬ﻣﺼﺎﺣﺒﺔ ﺍﻷﺧﻴﺎﺭ ﻭﳎﺎﻟﺴﺘﻬﻢ‪:‬‬

‫ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﻌﻼﺝ ﻣﺼﺎﺣﺒﺔ ﺍﻷﺧﻴﺎﺭ‪ ،‬ﻭﺍﻻﺭﺗﺒﺎﻁ ‪‬ﻢ ﻭﳎﺎﻟﺴﺘﻬﻢ‪ ،‬ﺣﱴ‬

‫ﺗﻜﺘﺴﺐ ﺷﻴﺌﹰﺎ ﻣﻦ ﺻﻔﺎ‪‬ﻢ‪ ،‬ﻭﺗﺘﻌﺮﻑ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺃﺧﻼﻗﻬﻢ‪ ،‬ﻭ‪‬ﺬﺍ‬
‫ﺗﻜﻮﻥ ﻣﺜﻠﻬﻢ‪ ،‬ﻳﻘﻮﻝ ﺍﻟﻨﺎﻇﻢ‪:‬‬

‫ﻓﻼ ﺗﺼﺤﺐ ﺃﺧﺎ ﺍﻟﻔﺴﻖ ﻭﺇﻳﺎﻙ ﻭﺇﻳﺎﻩ‬

‫ﻓﻜﻢ ﻣﻦ ﻓﺎﺳﻖ ﺃﺭﺩﻯ ﻣﻄﻴﻌ‪‬ﺎ ﺣﲔ ﺁﺧﺎﻩ‬

‫ﻳﻘﺎﺱ ﺍﳌﺮﺀ ﺑﺎﳌﺮﺀ ﺇﺫﺍ ﻣﺎ ﺍﳌﺮﺀ ﻣﺎ ﺷﺎﻩ‬

‫ﻭﻟﻠﻨﺎﺱ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻣﻘﺎﻳﻴﺲ ﻭﺃﺷﺒﺎﻩ‬

‫ﻭﻟﻠﻘﻠﺐ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺩﻟﻴﻞ ﺣﲔ ﻳﻠﻘﺎﻩ)‪(٣٣‬‬

‫ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺒﺤﺚ ﻋﻦ ﺍﻟﺮﻓﻘﺔ ﺍﻟﺼﺎﳊﺔ ﻭﻋﻦ ﺍﻷﺧﻴﺎﺭ‪ ،‬ﻭﺃﻥ ﲡﻠﺲ ﻣﻌﻬﻢ‪،‬‬
‫ﻭﺃﻥ ﺗﺼﺎﺣﺒﻬﻢ ﺣﱴ ﺗﻜﺘﺴﺐ ﺷﻴﺌﹰﺎ ﻣﻦ ﺻﻔﺎ‪‬ﻢ‪ ،‬ﻭﻣﻦ ﺃﺧﻼﻗﻬﻢ‪.‬‬

‫***‬

‫____________‬
‫)‪ (١٩‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٢٥٢٦‬‬
‫)‪ (٢٠‬ﺃﺧﺮﺟﻪ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٥١٤٣‬‬
‫)‪ (٢١‬ﺍﻟﺮﻳﺎﺽ ﺍﻟﻨﺎﺿﺮﺓ‪ ،‬ﺹ‪.٢١٠‬‬
‫)‪ (٢٢‬ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﺹ‪.٢٦٢‬‬
‫)‪ (٢٣‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٢٩٥ /٢‬‬
‫)‪ (٢٤‬ﺭﻭﺿﺔ ﺍﶈﺒﲔ ﻭﻧﺰﻫﺔ ﺍﳌﺸﺘﺎﻗﲔ‪ ،‬ﻻﺑﻦ ﺍﻟﻘﻴﻢ‪،‬‬
‫ﺹ‪.٤٨١‬‬
‫)‪ (٢٥‬ﺍﻷﺩﺏ ﺍﻟﺼﻐﲑ ﻭﺍﻷﺩﺏ ﺍﻟﻜﺒﲑ‪ ،‬ﺹ‪.٨٤‬‬
‫)‪ (٢٦‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٨٠٣‬‬
‫)‪ (٢٧‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٩٦٠‬‬
‫)‪ (٢٨‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٢٧٠٦‬‬
‫)‪ (٢٩‬ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﺴﻌﺪﻳﺔ‪ ،‬ﺹ‪.٤٦١‬‬
‫)‪ (٣٠‬ﺍﻷﺧﻼﻕ ﻭﺍﻟﺴﲑ ﰲ ﻣﺪﺍﻭﺍﺓ ﺍﻟﻨﻔﻮﺱ‪،‬‬
‫ﺹ‪.٣٤-٣٣‬‬
‫)‪ (٣١‬ﺍﻧﻈﺮ‪ :‬ﻛﺘﺎﺏ ﺳﻮﺀ ﺍﳋﻠﻖ‪ ،‬ﺑﺘﺼﺮﻑ‪.‬‬
‫)‪ (٣٢‬ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﺹ‪.٢٥٨‬‬
‫)‪ (٣٣‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ )‪.(٢٤٧ /١‬‬
‫)‪ (١‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(٥٣ /٣‬‬
‫)‪ (٢‬ﺍﻟﺘﻌﺮﻳﻔﺎﺕ‪ ،‬ﻟﻠﺠﺮﺟﺎﱐ‪ ،‬ﺹ‪.١٠٦‬‬
‫)‪ (٣‬ﻧﻀﺮﺓ ﺍﻟﻨﻌﻴﻢ )‪.(٦٢ /١‬‬
‫)‪ (٤‬ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(٥٥٥٧‬‬
‫)‪ (٥‬ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ‪ ،‬ﺹ‪.٢٤٢‬‬
‫)‪ (٦‬ﺍﻟﺸﻮﻗﻴﺎﺕ )‪.(١٨٣ /١‬‬
‫)‪ (٧‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(٧٠ /٣‬‬
‫)‪ (٨‬ﺬﻳﺐ ﺍﻷﺧﻼﻕ‪ ،‬ﻟﻠﺠﺎﺣﻆ‪ ،‬ﺹ‪.١٢٠‬‬
‫)‪ (٩‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﲔ )‪.(٣٢٢-٣٢١ /٢‬‬
‫)‪ (١٠‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(٧٧-٧٦ /٣‬‬
‫)‪ (١١‬ﺬﻳﺐ ﺍﻷﺧﻼﻕ‪ ،‬ﻟﻠﺠﺎﺣﻆ‪ ،‬ﺹ‪.٣٢‬‬
‫)‪ (١٢‬ﺃﻗﻮﺍﻝ ﻣﺄﺛﻮﺭﺓ‪ ،‬ﺹ‪.١٨٧‬‬
‫)‪ (١٣‬ﺃﺧﺮﺟﻪ ﺃﲪﺪ )‪.(٣٧٨٩‬‬
‫)‪ (١٤‬ﰲ ﻇﻼﻝ ﺍﻟﻘﺮﺁﻥ )‪.(٣٣٤٤ /٦‬‬
‫)‪ (١٥‬ﺍﳌﺼﺪﺭ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫)‪ (١٦‬ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ )‪.(٢٥٨٩‬‬
‫)‪ (١٧‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ )‪.(١٥٧ /٣‬‬
‫)‪ (١٨‬ﺍﻟﺮﻳﺎﺽ ﺍﻟﻨﺎﺿﺮﺓ‪ ،‬ﺹ‪.٢٠٩‬‬