: ‫ ﻋﻨﻮﺍﻥ ﺍﻟﻜﺘﺎﺏ‬TITLE :

‫ ﺍﻟﻠﻤﻌﺎﺕ‬LEM`ALAR
: ‫ ﺗـﺄﻟﻴـــﻒ‬AUTHOR :
‫ﻮﺭﺳﻲ‬
ّ ّ
‫ ﺑﺪﻳﻊ ﺍﻟﺰﻣﺎﻥ ﺳﻌﻴﺪ ﺍﻟﻨ‬BEDİÜZZAMAN SAİD NURSİ
: ‫ ﺗـﺮﺟﻤﺔ‬TRANSLATED BY :
‫ ﺇﺣﺴـﺎﻥ ﻗـﺎﺳﻢ ﺍﻟﺼـﺎﻟﺤﻲ‬İHSAN KASIM SALİHİ

٩٧٧-٥٣٢٣-٠٥-٣ : ‫ﺍﻟﱰﻗﻴﻢ ﺍﻟﺪﻭﱄ‬ ISBN : 977-5323-05-3

٩٣ /١٧٨٦ : ‫ﺭﻗﻢ ﺍﻹﻳﺪﺍﻉ‬ ARCHIVE NO : 93 / 1786
(٢٠١٦) ‫ ا ـא‬: ‫ﺍﻟﻄـﺒــﻌـــﺔ‬ EDITION : EIGHTH (2016)
‫א‬ ‫قا‬ ALL RIGHTS RESERVED

: ‫ ﺍﻟــﻨــﺎﺷـــﺮ‬PUBLISHER :
‫ـ ـ ــــ‬ ‫ دار ـــ ز ــ‬SÖZLER PUBLICATIONS

: ‫ﺍﻟــﻌـﻨــﻮﺍﻥ‬ ADDRESS :
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‫ا א ة‬- - ‫ا א‬ ‫ا‬ 7th Nasr City Cairo
‫ا‬ ‫ر‬ EGYPT
+(٢٠٢) ٢٣٨١٢٠٩٨ :‫ﺗﻠﻴﻔﺎﻛﺲ‬ Tel&Fax: +(202) 23812098
www.sozleregypt.com
e-mail: darsozler@gmail.com
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‫﴿ ‪onmlkjih‬‬
‫‪) ﴾t s r q p‬ﺍﻷﻧﺒﻴﺎﺀ‪(٨٧:‬‬
‫﴿ ‪) ﴾9 8 7 6 5 4 3 2 1 0‬ﺍﻷﻧﺒﻴﺎﺀ‪(٨٣:‬‬

‫﴿¬ ® ¯ ‪¶ μ ´ ³ ² ± °‬‬
‫¸ ‪)﴾¾½ ¼ » º ¹‬ﺍﻟﺘﻮﺑﺔ‪(١٢٩:‬‬
‫﴿‪) ﴾Ø × Ö Õ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪(١٧٣:‬‬

‫ﺣﻮﻝ ﻭﻻ ﻗﻮ ﹶﺓ ﹼﺇﻻ ﺑﺎﷲ ﺍﻟ ﹶﻌ ﱢ‬

‫ﻠﻲ ﺍﻟ ﹶﻌﻈﻴﻢﹺ(‬ ‫)ﻻ ﹶ‬
‫)‪(١‬‬

‫)ﻳﺎ ﹶﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟ ﹶﺒﺎﻗﻲ‪ ..‬ﻳﺎ ﹶﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ(‬

‫﴿ ‪) ﴾ º ¹ ¸ ¶ μ‬ﻓﺼﻠﺖ‪(٤٤:‬‬

‫ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻦ »ﺍﳌﻜﺘﻮﺏ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﲔ« ﻳﺘﻀﻤﻦ ﺳﺖ ﳌﻌﺎﺕ ﺗﺒﲔ ﱞ‬

‫ﻛﻞ ﻣﻨﻬﺎ‬
‫ﹴ‬
‫ﺃﻧﻮﺍﺭ ﻛﺜﲑﺓ ﻟﻠﻜﻠﲈﺕ ﺍﳌﺒﺎﺭﻛﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺍﻟﺘﻲ ﻟﻘﺮﺍﺀﲥﺎ ﺛﻼﺛ ﹰﺎ ﻭﺛﻼﺛﲔ ﻣﺮﺓ ﰲ ﻛﻞ ﻭﻗﺖ‬ ‫ﻧﻮﺭ ﹰﺍ ﻣﻦ‬
‫ﹸ‬
‫ﻓﻀﺎﺋﻞ ﻛﺜﲑﺓ ﻭﻻﺳﻴﲈ ﺑﲔ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﻐﺎﺯﻱ ‪ ،٣٨‬ﺍﻟﺪﻋﻮﺍﺕ ‪ ،٦٨ ،٥١‬ﺍﻟﻘﺪﺭ ‪٧‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺬﻛﺮ ‪.٤٦-٤٤‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻷﻭﻟﻰ‬
‫ﱠ‬
‫ﺇﻥ ﻣﻨﺎﺟﺎﺓ ﺳﻴﺪﻧﺎ ﻳﻮﻧﺲ ﺑﻦ ﻣﺘﹼﻰ ‪-‬ﻋﲆ ﻧﺒﻴﻨﺎ ﻭﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻫﻲ ﻣﻦ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ‬
‫)‪(١‬‬ ‫ﹺ‬
‫ﺍﳌﻨﺎﺟﺎﺓ ﻭﺃﺭﻭﻋﻬﺎ‪ ،‬ﻭﻣﻦ ﺃﺑﻠ ﹺﻎ ﺍﻟﻮﺳﺎﺋﻞ ﻻﺳﺘﺠﺎﺑﺔ ﺍﻟﺪﻋﺎﺀ ﻭﻗﺒﻮﻟﻪ‪.‬‬
‫ﺍﻟﺤﻮﺕ‪ ،‬ﻭﻏﺸ ﹶﻴﺘﹾﻪ‬
‫ﹸ‬ ‫ﺗﺘﻠﺨﺺ ﻗﺼﺘﹸﻪ ﺍﳌﺸﻬﻮﺭﺓ ﺑﺄﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺪ ﹸﺃ ﹶ‬
‫ﻟﻘﻲ ﺑﻪ ﺇﱃ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﺎﻟﺘﻘﻤﻪ‬
‫ﻓﺪﺍﻫ ﹶﻤﺘﻪ ﺍﻟﺮﻫﺒ ﹸﺔ ﻭﺍﳋﻮﻑ ﻣﻦ‬
‫ﺍﻟﻤﻈﻠﻢ ﻋﻠﻴﻪ‪ .‬ﹶ‬
‫ﹶ‬ ‫ﺳﺘﺎﺭﻩ‬ ‫ﺃﻣﻮﺍﺝ ﺍﻟﺒﺤﺮ ﺍﻟﻬﺎﺋﺠ ﹸﺔ‪ ،‬ﻭﺃﺳﺪﻝ ﹸ‬
‫ﺍﻟﻠﻴﻞ ﺍﻟﺒﻬﻴﻢ ﹶ‬ ‫ﹸ‬
‫ﺃﺑﻮﺍﺏ ﺍﻷﻣﻞ‪ ..‬ﻭﺇﺫﺍ ﺑﻤﻨﺎﺟﺎﺗﻪ ﺍﻟﺮﻗﻴﻘﺔ‬
‫ﹸ‬ ‫ﺃﺳﺒﺎﺏ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻧﺴﺪﺕ‬
‫ﹸ‬ ‫ﻛﻞ ﻣﻜﺎﻥ ﻭﺍﻧﻘﻄﻌﺖ ﺃﻣﺎ ﹶﻣﻪ‬
‫ﻭﺗﴬﻋﻪ ﺍﳋﺎﻟﺺ ﺍﻟﺰﻛﻲ‪﴾t s r q p o n m l ﴿ :‬‬
‫)ﺍﻷﻧﺒﻴﺎﺀ‪ (٨٧:‬ﹸﻳﺼﺒﺢ ﻟﻪ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﻭﺍﺳﻄ ﹶﺔ ﻧﺠﺎﺓ ﻭﻭﺳﻴﻠﺔ ﺧﻼﺹ‪.‬‬
‫ﺃﻥ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﻗﺪ ﹶﻫﻮﺕ ﻛﻠﻴ ﹰﺎ ﰲ ﺫﻟﻚ ﺍﻟﻮﺿﻊ ﺍﳌﺮﻋﺐ‪،‬‬
‫ﻭﴎ ﻫﺬﻩ ﺍﳌﻨﺎﺟﺎﺓ ﺍﻟﻌﻈﻴﻢ ﻫﻮ ﱠ‬
‫ﻷﻥ ﺍﻟﺬﻱ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻘﺬﻩ ﻣﻦ ﺗﻠﻚ‬‫ﺗﺤﺮﻙ ﺳﺎﻛﻨ ﹰﺎ ﻭﱂ ﺗﱰﻙ ﺃﺛﺮ ﹰﺍ‪ ،‬ﺫﻟﻚ ﱠ‬
‫ﻭﺳﻘﻄﺖ ﻧﻬﺎﺋﻴ ﹰﺎ ﻓﻠﻢ ﹼ‬
‫ﺍﳊﺎﻟﺔ‪ ،‬ﻟﻴﺲ ﹼﺇﻻ ﺫﻟﻚ ﺍﻟﺬﻱ ﺗﻨ ﹸﻔ ﹸﺬ ﻗﺪﺭﺗﹸﻪ ﰲ ﺍﳊﻮﺕ‪ ،‬ﻭﲥﻴﻤﻦ ﻋﲆ ﺍﻟﺒﺤﺮ ﻭﺗﺴﺘﻮﱄ ﻋﲆ ﺍﻟﻠﻴﻞ ﹼ‬
‫ﻭﺟﻮ‬
‫ﻼ ﻣﻦ ﺍﻟﻠﻴﻞ ﺍﳊﺎﻟﻚ ﻭﺍﻟﺒﺤﺮ ﺍﳍﺎﺋﺞ ﻭﺍﳊﻮﺕ ﺍﳍﺎﺋﻞ ﻗﺪ ﺍﺗﻔﻖ ﻋﲆ ﺍﻻﻧﻘﻀﺎﺽ‬ ‫ﺇﻥ ﻛ ﹰ‬
‫ﺍﻟﺴﲈﺀ؛ ﺣﻴﺚ ﱠ‬
‫ﺳﺒﺐ‪ ،‬ﻭﻻ ﻳﺨ ﹼﻠﺼﻪ ﺃﺣﺪﹲ ‪ ،‬ﻭﻻ ﻳﻮﺻﻠﻪ ﺇﱃ ﺳﺎﺣﻞ ﺍﻟﺴﻼﻣﺔ ﺑﺄﻣﺎﻥ‪ ،‬ﹼﺇﻻ ﹶﻣﻦ ﺑﻴﺪﻩ‬
‫ﹲ‬ ‫ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﹸﻳﻨﺠﻴﻪ‬
‫ﺍﻟﺨﻠﻖ‬
‫ﹸ‬ ‫ﻳﺴﺨﺮ ﱠ‬
‫ﻛﻞ ﳾﺀ ﲢﺖ ﺃﻣﺮﻩ‪ ..‬ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ‬ ‫ﻣﻘﺎﻟﻴﺪ ﺍﻟﻠﻴﻞ ﻭﺯﻣﺎﻡ ﺍﻟﺒﺤﺮ ﻭﺍﳊﻮﺕ ﻣﻌ ﹰﺎ‪ ،‬ﻭ ﹶﻣﻦ ﹼ‬
‫ﺃﲨﻌﲔ ﲢﺖ ﺧﺪﻣﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺭﻫﻦ ﺇﺷﺎﺭﺗﻪ ﰲ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﺍﻟﺮﻫﻴﺐ‪ ،‬ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻨﻔﻌﻮﻧﻪ‬
‫ﺑﴚﺀ!‪.‬‬
‫ﺃﺟﻞ ﻻ ﺗﺄﺛﲑ ﻟﻸﺳﺒﺎﺏ ﻗﻂ‪ ..‬ﻓﲈ ﺇﻥ ﺭﺃ￯ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻌﲔ ﺍﻟﻴﻘﲔ ﹼﺃﻻ ﻣﻠﺠﺄ ﻟﻪ ﻣﻦ ﺃﻣﺮﻩ‬
‫ﺳﺮ ﺍﻷﺣﺪﻳﺔ ﻣﻦ ﺧﻼﻝ ﻧﻮﺭ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺗﻌﺎﱃ ﹼﺇﻻ ﺍﻟﻠﻮﺍﺫ ﺇﱃ ﻛﻨﻒ ﻣﺴ ﹼﺒﺐ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﺍﻧﻜﺸﻒ ﻟﻪ ﱡ‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﻟﺪﻋﻮﺍﺕ ‪٨١‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.١٧٠/١‬‬
‫‪٧‬‬ ‫ﺍﻟــﻠــﻤــﻌــﺔ ﺍﻷﻭﻟـــﻰ‬

‫ﻭﺍﻟﺤﻮﺕ ﻣﻌ ﹰﺎ‪ ،‬ﺑﻞ ﹼ‬

‫ﺗﺤﻮﻝ‬ ‫ﹶ‬ ‫ﻭﺍﻟﺒﺤﺮ‬
‫ﹶ‬ ‫ﺮﺕ ﻟﻪ ﺗﻠﻚ ﺍﻟﻤﻨﺎﺟﺎ ﹸﺓ ﺍﳋﺎﻟﺼﺔ ﹶ‬
‫ﺍﻟﻠﻴﻞ‬ ‫ﺍﻟﺴﺎﻃﻊ‪ ،‬ﺣﺘﻰ ﹼ‬
‫ﺳﺨ ﹾ‬
‫ﺟﻮﻑ ﻏﻮﺍﺻﺔ ﺃﻣﻴﻨﺔ ﻫﺎﺩﺋﺔ ﺗﺴﲑ‬
‫ﹶ‬ ‫ﻟﻪ ﺑﻨﻮﺭ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﺑﻄ ﹸﻦ ﺍﳊﻮﺕ ﺍﳌﻈﻠﻢ ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ‬
‫ﺍﻟﻤﺘﻨـﺰﻩ ﺍﻵﻣﻦ ﺍﳍﺎﺩﺉ‪،‬‬
‫ﹼ‬ ‫ﺍﻟﺒﺤﺮ ﺍﳍﺎﺋﺞ ﺑﺎﻷﻣﻮﺍﺝ ﺍﳌﺘﻼﻃﻤﺔ ﻣﺎ ﻳﺸﺒﻪ‬
‫ﹸ‬ ‫ﲢﺖ ﺍﻟﺒﺤﺮ‪ ،‬ﻭﺃﺻﺒﺢ ﺫﻟﻚ‬
‫ﺍﻟﻘﻤﺮ ﻋﻦ ﻭﺟﻬﻪ ﺍﳌﻨﲑ ﻛﺄﻧﻪ ﻣﺼﺒﺎﺡ‬
‫ﹸ‬ ‫ﻭﺍﻧﻘﺸﻌﺖ ﺍﻟﻐﻴﻮ ﹸﻡ ﻋﻦ ﻭﺟﻪ ﺍﻟﺴﲈﺀ ‪-‬ﺑﺘﻠﻚ ﺍﳌﻨﺎﺟﺎﺓ‪ -‬ﻭﻛﺸﻒ‬
‫ﻭﴈﺀ ﻳﺘﺪﱃ ﻓﻮﻕ ﺭﺃﺳﻪ‪..‬‬
‫ﹴ‬
‫ﺻﻮﺏ ﻭﺗﻀ ﹼﻴﻖ ﻋﻠﻴﻪ‬ ‫ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻬﺪﹼ ﺩﻩ ﻭﺗﹸﺮﻋﺒﻪ ﻣﻦ ﻛﻞ‬
‫ﹸ‬ ‫ﻭﻫﻜﺬﺍ ﻏﺪﺕ ﺗﻠﻚ‬
‫ﺍﳋﻨﺎﻕ‪ ،‬ﻏﺪﺕ ﺍﻵﻥ ﺗﹸﺴﻔﺮ ﻟﻪ ﻋﻦ ﻭﺟﻪ ﺍﻟﺼﺪﺍﻗﺔ‪ ،‬ﻭﺗﺘﻘﺮﺏ ﺇﻟﻴﻪ ﺑﺎﻟﻮ ﹼﺩ ﻭﺍﳊﻨﺎﻥ‪ ،‬ﺣﺘﻰ ﺧﺮﺝ ﺇﱃ‬
‫ﺷﺎﻃﺊ ﺍﻟﺴﻼﻣﺔ ﻭﺷﺎﻫﺪﹶ ﹸﻟﻄﻒ ﺍﻟﺮﺏ ﺍﻟﺮﺣﻴﻢ ﲢﺖ ﺷﺠﺮﺓ ﺍﻟ ﹶﻴﻘﻄﲔ‪.‬‬
‫ﻓﻠﻨﻨﻈﺮ ﺑﻨﻮﺭ ﺗﻠﻚ ﺍﳌﻨﺎﺟﺎﺓ ﺇﱃ ﺃﻧﻔﺴﻨﺎ‪ ..‬ﻓﻨﺤﻦ ﰲ ﻭﺿﻊ ﳐﻴﻒ ﻭﻣﺮﻋﺐ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ‬
‫ﻣﺎ ﻛﺎﻥ ﻓﻴﻪ ﺳﻴﺪﻧﺎ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺣﻴﺚ ﺇﻥ‪:‬‬
‫ﻟﻴ ﹶﻠﻨﺎ ﺍﻟﺬﻱ ﻳﺨ ﹼﻴﻢ ﻋﻠﻴﻨﺎ‪ ،‬ﻫﻮ ﺍﳌﺴﺘﻘﺒﻞ‪ ..‬ﻓﻤﺴﺘﻘﺒ ﹸﻠﻨﺎ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﻟﻴﻪ ﺑﻨﻈﺮ ﺍﻟﻐﻔﻠﺔ ﻳﺒﺪﻭ ﻣﻈﻠﻤ ﹰﺎ‬
‫ﻣﺨﻴﻔ ﹰﺎ‪ ،‬ﺑﻞ ﻫﻮ ﺃﺣﻠﻚ ﻇﻼﻣ ﹰﺎ ﻭﺃﺷﺪ ﻋﺘﺎﻣﺔ ﻣﻦ ﺍﻟﻠﻴﻞ ﺍﻟﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﺳﻴﺪﻧﺎ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺑﲈﺋﺔ ﻣﺮﺓ‪.‬‬
‫ﻭﺑﺤﺮﻧﺎ‪ ،‬ﻫﻮ ﺑﺤﺮ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ‪ ،‬ﻓﻜﻞ ﻣﻮﺟﺔ ﻣﻦ ﺃﻣﻮﺍﺝ ﻫﺬﺍ ﺍﻟﺒﺤﺮ ﺍﳌﺘﻼﻃﻢ ﲢﻤﻞ ﺁﻻﻑ‬
‫ﹶ‬
‫ﺍﳉﻨﺎﺋﺰ‪ ،‬ﻓﻬﻮ ﺇﺫﻥ ﺑﺤﺮ ﻣﺮﻋﺐ ﺭﻫﻴﺐ ﺑﲈﺋﺔ ﺿﻌﻒ ﺭﻫﺒﺔ ﺍﻟﺒﺤﺮ ﺍﻟﺬﻱ ﹸﺃﻟﻘﻲ ﻓﻴﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻭﺣﻮﺗﹶﻨﺎ‪ ،‬ﻫﻮ ﻣﺎ ﻧﺤﻤﻠﻪ ﻣﻦ ﻧﻔﺲ ﺃﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ‪ ،‬ﻓﻬﻲ ﺣﻮﺕ ﻳﺮﻳﺪ ﺃﻥ ﻳﻠﺘﻘﻢ ﺣﻴﺎﺗﻨﺎ ﺍﻷﺑﺪﻳﺔ‬
‫ﺍﻟﺤﻮﺕ ﺃﺷﺪ ﴐﺍﻭﺓ ﻣﻦ ﺍﳊﻮﺕ ﺍﻟﺬﻱ ﺍﺑﺘﻠﻊ ﺳﻴﺪﹶ ﻧﺎ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ؛ ﺇﺫ ﻛﺎﻥ‬
‫ﹸ‬ ‫ﻤﺤ ﹶﻘﻬﺎ‪ .‬ﻫﺬﺍ‬
‫ﻭ ﹶﻳ ﹶ‬
‫ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻘﴤ ﻋﲆ ﺣﻴﺎﺓ ﺃﻣﺪﹸ ﻫﺎ ﻣﺎﺋﺔ ﺳﻨﺔ‪ ،‬ﺑﻴﻨﲈ ﺣﻮﺗﹸﻨﺎ ﻧﺤﻦ ﳛﺎﻭﻝ ﺇﻓﻨﺎﺀ ﻣﺌﺎﺕ ﺍﳌﻼﻳﲔ ﻣﻦ ﺳﻨﻲ‬
‫ﺣﻴﺎﺓ ﺧﺎﻟﺪﺓ ﻫﻨﻴﺌﺔ ﺭﻏﻴﺪﺓ‪.‬‬
‫ﻓﲈ ﺩﺍﻣﺖ ﻫﺬﻩ ﺣﻘﻴﻘ ﹶﺔ ﻭﺿﻌﻨﺎ‪ ،‬ﻓﲈ ﻋﻠﻴﻨﺎ ﺇﺫﻥ ﹼﺇﻻ ﺍﻻﻗﺘﺪﺍﺀ ﺑﺴﻴﺪﻧﺎ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﺍﻟﺴﲑ ﻋﲆ ﻫﺪﻳﻪ‪ ،‬ﹸﻣﻌﺮﺿﲔ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﺟﻤﻴﻌ ﹰﺎ‪ ،‬ﹸﻣﻘﺒﻠﲔ ﻛﻠﻴ ﹰﺎ ﻋﲆ ﺭﺑﻨﺎ ﺍﻟﺬﻱ ﻫﻮ ﻣﺴ ﹼﺒﺐ‬
‫ﺍﻷﺳﺒﺎﺏ ﻣﺘﻮﺟﻬﲔ ﺇﻟﻴﻪ ﺑﻘﻠﻮﺑﻨﺎ ﻭﺟﻮﺍﺭﺣﻨﺎ‪ ،‬ﻣﻠﺘﺠﺌﲔ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺎﺋﻠﲔ‪o n m l ﴿ :‬‬
‫‪ ﴾t s r q p‬ﻣﺪﺭﻛﲔ ﺑﻌﲔ ﺍﻟﻴﻘﲔ ﹾ‬
‫ﺃﻥ ﻗﺪ ﺍﺋﺘﻤﺮ ﻋﻠﻴﻨﺎ ‪-‬ﺑﺴﺒﺐ‬
‫ﻭﻧﻔﻮﺳﻨﺎ ﺍﻷ ﹼﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﺍﻟﺘﻲ ﺑﲔ‬
‫ﹸ‬ ‫ﻏﻔﻠﺘﻨﺎ ﻭﺿﻼﻟﻨﺎ‪ -‬ﻣﺴﺘﻘﺒ ﹸﻠﻨﺎ ﺍﻟﺬﻱ ﻳﺮﺗﻘﺒﻨﺎ‪ ،‬ﻭﺩﻧﻴﺎﻧﺎ ﺍﻟﺘﻲ ﺗﻀﻤﻨﺎ‪،‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٨‬‬
‫ﻣﺨﺎﻭﻑ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺃﻭﻫﺎﻣﻪ‪ ،‬ﻭﻻ ﻳﺰﻳﻞ ﻋﻨﺎ ﺃﻫﻮﺍﻝ‬
‫ﹶ‬ ‫ﺟﻨﺒﻴﻨﺎ‪ ،‬ﻣﻮﻗﻨﲔ ﻛﺬﻟﻚ ﺃﻧﻪ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺪﻓﻊ ﻋﻨﺎ‬
‫ﹸ‬
‫ﺍﻟﻤﺴﺘﻘﺒﻞ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻭﻣﺼﺎﺋﺒﻬﺎ‪ ،‬ﻭﻻ ﹸﻳﺒﻌﺪ ﻋﻨﺎ ﺃﴐﺍﺭ ﺍﻟﻨﻔﺲ ﺍﻷ ﹼﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﻭﺩﺳﺎﺋﺴﻬﺎ‪ ،‬ﹼﺇﻻ ﹶﻣﻦ ﻛﺎﻥ‬
‫ﻭﺃﻧﻔﺴﻨﺎ ﲢﺖ ﺇﺩﺍﺭﺗﻪ‪.‬‬
‫ﹸ‬ ‫ﲢﺖ ﺃﻣﺮﻩ‪ ،‬ﻭﺍﻟﺪﻧﻴﺎ ﲢﺖ ﹸﺣﻜﻤﻪ‪،‬‬
‫ﻏﻴﺮ ﺧﺎﻟﻖ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺿﲔ ﻳﻌﺮﻑ ﺧﻠﺠﺎﺕ ﻗﻠﻮﺑﻨﺎ‪ ،‬ﻭ ﹶﻣﻦ ﹶﻏ ﹸﻴﺮﻩ ﻳﻌﻠﻢ ﺧﻔﺎﻳﺎ‬
‫ﺗﹸﺮ￯ ﹶﻣﻦ ﹸ‬
‫ﺻﺪﻭﺭﻧﺎ‪ ،‬ﻭ ﹶﻣﻦ ﹶﻏ ﹸﻴﺮﻩ ﻗﺎﺩﺭ ﻋﲆ ﺇﻧﺎﺭﺓ ﺍﳌﺴﺘﻘﺒﻞ ﻟﻨﺎ ﺑﺨﻠﻖ ﺍﻵﺧﺮﺓ‪ ،‬ﻭ ﹶﻣﻦ ﹸ‬
‫ﻏﻴﺮﻩ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻨﻘﺬﻧﺎ‬
‫ﻏﻴﺮﻩ‬
‫ﻣﻨﺞ ﹸ‬ ‫ﺣﺎﺵ ﷲ ﹼ‬
‫ﻭﻛﻼ ﺃﻥ ﻳﻜﻮﻥ ﻟﻨﺎ ﹴ‬ ‫ﻣﻦ ﺑﲔ ﺃﻟﻮﻑ ﺃﻣﻮﺍﺝ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺘﻼﻃﻤﺔ ﺑﺎﻷﺣﺪﺍﺙ؟!‪ .‬ﹶ‬
‫ﺃﻣﺮﻩ ﺍﳌﻬﻴﻤﻦ ﹶﻟﲈ ﺗﻤﻜﹼﻦ ﳾ ﹲﺀ ﺃﻳﻨﲈ ﻛﺎﻥ‬
‫ﺺ ﺳﻮﺍﻩ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻟﻮﻻ ﺇﺭﺍﺩﺗﹸﻪ ﺍﻟﻨﺎﻓﺬﺓ ﻭﻟﻮﻻ ﹸ‬ ‫ﻭﻣﺨ ﹼﻠ ﹲ‬
‫ﻭﻛﻴﻔﲈ ﻛﺎﻥ ﺃﻥ ﻳﻤﺪ ﻳﺪﹶ ﻩ ﻟﻴﻐﻴﺚ ﺃﺣﺪ ﹰﺍ ﺑﴚﺀ!‪.‬‬
‫ﻓﲈ ﺩﺍﻣﺖ ﻫﺬﻩ ﺣﻘﻴﻘ ﹶﺔ ﻭﺿﻌﻨﺎ ﻓﲈ ﻋﻠﻴﻨﺎ ﹼﺇﻻ ﺃﻥ ﻧﺮﻓﻊ ﹼ‬
‫ﺃﻛﻒ ﺍﻟﴬﺍﻋﺔ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺘﻮﺳﻠﲔ‪،‬‬
‫ﺍﻟﺤﻮﺕ‬
‫ﹶ‬ ‫ﺳﺨﺮﺕ‬‫ﻧﻈﺮ ﺭﲪﺘﻪ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺇﻟﻴﻨﺎ‪ ،‬ﺇﻗﺘﺪﺍ ﹰﺀ ﺑﴪ ﺗﻠﻚ ﺍﳌﻨﺎﺟﺎﺓ ﺍﻟﺮﺍﺋﻌﺔ ﺍﻟﺘﻲ ﹼ‬
‫ﻣﺴﺘﻌﻄﻔﲔ ﹶ‬
‫ﹴ‬
‫ﲨﻴﻞ‪،‬‬ ‫ﻣﺘﻨـﺰ ﹴﻩ‬
‫ﹼ‬ ‫ﺍﻟﺒﺤﺮ‬
‫ﹶ‬ ‫ﻭﺣﻮﻟﺖ‬
‫ﹼ‬ ‫ﻟﺴﻴﺪﻧﺎ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺄﻧﻪ ﻏﻮﺍﺻﺔ ﺗﺴﲑ ﲢﺖ ﺍﻟﺒﺤﺮ‪،‬‬
‫ﺍﻟﻠﻴﻞ ﺟﻠﺒﺎﺏ ﺍﻟﻨﻮﺭ ﺍﻟﻮﴈﺀ ﺑﺎﻟﺒﺪﺭ ﺍﻟﺴﺎﻃﻊ‪ .‬ﻓﻨﻘﻮﻝ‪p o n m l ﴿ :‬‬ ‫ﻭﺃﻟ ﹶﺒﺴﺖ ﹶ‬
‫‪ .. ﴾t s r q‬ﻓﻨﻠﻔﺖ ﲠﺎ ﹶ‬
‫ﻧﻈﺮ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﺇﱃ ﻣﺴﺘﻘﺒﻠﻨﺎ ﺑﻘﻮﻟﻨﺎ‪:‬‬
‫﴿ ‪ ﴾ o n m l‬ﻭﻧﻠﻔﺘﻬﺎ ﺇﱃ ﺩﻧﻴﺎﻧﺎ ﺑﻜﻠﻤﺔ‪ ﴾p ﴿ :‬ﻭﻧﺮﺟﻮﻫﺎ ﺃﻥ ﺗﻨﻈﺮ ﺇﱃ ﺃﻧﻔﺴﻨﺎ‬
‫ﺑﻨﻈﺮ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺸﻔﻘﺔ ﺑﺠﻤﻠﺔ‪ . ﴾t s r q ﴿ :‬ﻛﻲ ﹼ‬
‫ﻳﻌﻢ ﻣﺴﺘﻘﺒﻠﻨﺎ ﻧﻮﺭ ﺍﻹﻳﲈﻥ‬
‫ﺭﻋﺐ ﻟﻴﻠﻨﺎ ﻭﺩﻫﺸﺘﹸﻪ ﺇﱃ ﺃﻣﻦ ﺍﻷﹸﻧﺲ ﻭﻃﻤﺄﻧﻴﻨﺔ ﺍﻟﺒﻬﺠﺔ‪ .‬ﻭﻟﺘﻨﺘﻬﻲ‬
‫ﹸ‬ ‫ﻭﺿﻴﺎﺀ ﺑﺪﺭ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﻳﻨﻘﻠﺐ‬
‫ﻣﻬﻤ ﹸﺔ ﺣﻴﺎﺗﻨﺎ ﻭﻧﺨﺘﺘﻢ ﻭﻇﻴﻔﺘﹶﻬﺎ ﺑﺎﻟﻮﺻﻮﻝ ﺇﱃ ﺷﺎﻃﺊ ﺍﻷﻣﻦ ﻭﺍﻷﻣﺎﻥ ﺩﺧﻮﻻ ﰲ ﺭﺣﺎﺏ ﺣﻘﻴﻘﺔ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺘﻲ ﻫﻲ ﺳﻔﻴﻨﺔ ﻣﻌﻨﻮﻳﺔ ﺃﻋﺪﹼ ﻫﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻨﺒﺤﺮ ﲠﺎ ﻋﺒﺎﺏ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﻓﻮﻕ ﺃﻣﻮﺍﺝ ﺍﻟﺴﻨﲔ ﻭﺍﻟﻘﺮﻭﻥ ﺍﳊﺎﻣﻠﺔ ﳉﻨﺎﺋﺰ ﻻ ﳛﴫﻫﺎ ﺍﻟﻌﺪ‪ ،‬ﻭﻳﻘﺬﻓﻬﺎ ﺇﱃ ﺍﻟﻌﺪﻡ ﺑﺘﺒﺪﻝ ﺍﳌﻮﺕ‬
‫ﻭﺍﳊﻴﺎﺓ ﻭﺗﻨﺎﻭﲠﲈ ﺍﻟﺪﺍﺋﺒﲔ ﰲ ﺩﻧﻴﺎﻧﺎ ﻭﺃﺭﺿﻨﺎ‪ .‬ﻓﻨﻨﻈﺮ ﺇﱃ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ﺍﻟﺮﻫﻴﺐ ﺑﻤﻨﻈﺎﺭ ﻧﻮﺭ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﺒﺎﻫﺮ‪ ،‬ﻭﺇﺫﺍ ﻫﻮ ﻣﻨﺎﻇﺮ ﻣﺘﺒﺪﹼ ﻟﺔ‪ ،‬ﻣﺘﺠﺪﺩﺓ‪ ،‬ﹸﻳ ﹶﺤ ﱢﻮﻝ ﺗﺠﺪﱡ ﹸﺩﻫﺎ ﺍﳌﺴﺘﻤﺮ ﺗﻠﻚ ﺍﻟﻮﺣﺸﺔ ﺍﻟﺮﻫﻴﺒﺔ ﺍﻟﻨﺎﺑﻌﺔ‬
‫ﻣﻦ ﻫﺒﻮﺏ ﺍﻟﻌﻮﺍﺻﻒ ﻭﺣﺪﻭﺙ ﺍﻟﺰﻻﺯﻝ ﻟﻠﺒﺤﺮ ﺇﱃ ﹴ‬
‫ﻧﻈﺮ ﺗ ﹾﻘﻄﺮ ﻣﻨﻪ ﺍﻟﻌﺒﺮﺓﹸ‪ ،‬ﻭﻳﺒﻌﺚ ﻋﲆ ﺍﻟﺘﺄﻣﻞ‬
‫ﹺ‬
‫ﻭﻟﻄﺎﻓﺔ ﺍﻟﺘﺠﺪﻳﺪ‪ .‬ﻓﻼ ﺗﺴﺘﻄﻴﻊ ﻋﻨﺪﻫﺎ‬ ‫ﹺ‬
‫ﺑﺒﻬﺠﺔ ﺍﻟﺘﺠﺪﺩ‬ ‫ﻭﺍﻟﺘﻔﻜﺮ ﰲ ﺧﻠﻖ ﺍﷲ‪ .‬ﻓﺘﺴﺘﴤﺀ ﻭﺗﺘﺄﻟﻖ‬
‫ﻧﻘﻬﺮﻫﺎ ﺑﲈ ﻣﻨﹶﺤﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﻦ ﺫﻟﻚ‬
‫ﻧﻔﻮﺳﻨﺎ ﺍﻷ ﹼﻣﺎﺭﺓ ﻋﲆ ﻗﻬﺮﻧﺎ‪ ،‬ﺑﻞ ﻧﻜﻮﻥ ﻧﺤﻦ ﺍﻟﺬﻳﻦ ﹸ‬
‫ﹸ‬
‫‪٩‬‬ ‫ﺍﻟــﻠــﻤــﻌــﺔ ﺍﻷﻭﻟـــﻰ‬
‫ﻃﻮﻉ‬
‫ﺍﻟﻨﻔﺲ ﺍﻷ ﹼﻣﺎﺭﺓ ﹶ‬
‫ﹸ‬ ‫ﺍﻟﴪ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﺑﻞ ﻧﻤﺘﻄﻴﻬﺎ ﺑﺘﻠﻚ ﺍﻟﱰﺑﻴﺔ ﺍﳌﻨﺒﺜﻘﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ .‬ﻓﺘﹸﺼﺒﹺﺢ‬
‫ﺇﺭﺍﺩﺗﻨﺎ‪ ،‬ﻭﺗﻐﺪﻭ ﻭﺳﻴﻠ ﹰﺔ ﻧﺎﻓﻌﺔ ﻭﻭﺳﺎﻃ ﹶﺔ ﺧﲑ ﻟﻠﻔﻮﺯ ﺑﺤﻴﺎﺓ ﺧﺎﻟﺪﺓ‪.‬‬
‫ﺍﻟﺤﻤﻰ ﺍﻟﺒﺴﻴﻄﺔ ﻛﲈ ﻳﺘﺄﱂ ﻣﻦ‬
‫ﹼ‬ ‫ﺍﳋﻼﺻﺔ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺑﲈ ﳛﻤﻞ ﻣﻦ ﻣﺎﻫﻴﺔ ﺟﺎﻣﻌﺔ ﻳﺘﺄﱂ ﻣﻦ‬
‫ﻭﻫﺰﺍﲥﺎ‪ ،‬ﻭﻳﺘﺄﱂ ﻣﻦ ﺯﻟﺰﺍﻝ ﺍﻟﻜﻮﻥ ﺍﻟﻌﻈﻴﻢ ﻋﻨﺪ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻭﳜﺎﻑ ﻣﻦ ﺟﺮﺛﻮﻣﺔ‬
‫ﺯﻟﺰﻟﺔ ﺍﻷﺭﺽ ﹼ‬
‫ﺻﻐﲑﺓ ﻛﲈ ﳜﺎﻑ ﻣﻦ ﺍﳌﺬﻧﺒﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﲈﻭﻳﺔ‪ .‬ﻭﳛﺐ ﺑﻴﺘﹶﻪ ﻭﻳﺄﻧﺲ ﺑﻪ ﻛﲈ ﳛﺐ‬
‫ﺍﻟﺪﻧﻴﺎ ﺍﻟﻌﻈﻴﻤﺔ‪ .‬ﻭﳞﻮ￯ ﺣﺪﻳﻘﺘﻪ ﺍﻟﺼﻐﲑﺓ ﻭﻳﺘﻌﻠﻖ ﲠﺎ ﻛﲈ ﻳﺸﺘﺎﻕ ﺇﱃ ﺍﳉﻨﺔ ﺍﳋﺎﻟﺪﺓ ﻭﻳﺘﻮﻕ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻣﻨﺠﻰ ﻭﻻ ﻣﻠﺠﺄ ﹼﺇﻻ‬
‫ﹰ‬ ‫ﺭﺏ ﻭﻻ ﻣﻮﱃ ﻭﻻ‬
‫ﺃﻣﺮ ﺍﻹﻧﺴﺎﻥ ﻫﻜﺬﺍ‪ ،‬ﻓﻼ ﻣﻌﺒﻮ ﹶﺩ ﻟﻪ ﻭﻻ ﱠ‬
‫ﻓﲈ ﺩﺍﻡ ﹸ‬
‫ﻃﻮﻉ‬
‫ﹶﻣﻦ ﺑﻴﺪﻩ ﻣﻘﺎﻟﻴﺪﹸ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺯﻣﺎﻡ ﺍﻟﺬﺭﺍﺕ ﻭﺍﳌﺠﺮﺍﺕ‪ ،‬ﻭﻛﻞ ﳾﺀ ﲢﺖ ﹸﺣﻜﻤﻪ‪ ،‬ﹶ‬
‫ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺑﺎﺭﺋﻪ ﺍﳉﻠﻴﻞ ﻭﺍﻟﺘﴬﻉ ﺇﻟﻴﻪ‬
‫ﹼ‬ ‫ﺃﻣﺮﻩ‪ ..‬ﻓﻼﺑﺪ ﺃﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺑﺤﺎﺟﺔ ﻣﺎﺳﺔ ﺩﺍﺋﻤ ﹰﺎ ﺇﱃ‬
‫ﺍﻗﺘﺪﺍ ﹰﺀ ﺑﺴﻴﺪﻧﺎ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻓﻴﻘﻮﻝ‪:‬‬
‫﴿ ‪. ﴾t s r q p o n m l‬‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫‬

‫﴿‪) ﴾9 8 7 6 5 4 3 2 1 0‬ﺍﻷﻧﺒﻴﺎﺀ‪(٨٣ :‬‬

‫ﻣﺠﺮﺑ ﹲﺔ‪،‬‬
‫ﻫﺬﻩ ﺍﻟﻤﻨﺎﺟﺎ ﹸﺓ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﺘﻲ ﻧﺎﺩ￯ ﲠﺎ ﺭﺍﺋﺪﹸ ﺍﻟﺼﺎﺑﺮﻳﻦ ﺳﻴﺪﹸ ﻧﺎ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﹼ‬
‫»ﺭﺏ ﺇﲏ‬‫ﻭﺫﺍﺕ ﻣﻔﻌﻮﻝ ﻣﺆ ﹼﺛﺮ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻧﻘﺘﺒﺲ ﻣﻦ ﻧﻮﺭ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻭﻧﻘﻮﻝ ﰲ ﻣﻨﺎﺟﺎﺗﻨﺎ‪ :‬ﱢ‬
‫ﹸ‬
‫ﻣﺴﻨﻲ ﺍﻟﴬ ﻭﺃﻧﺖ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ«‪.‬‬
‫ﻭﻗﺼﺔ ﺳﻴﺪﻧﺎ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﳌﺸﻬﻮﺭﺓ‪ ،‬ﻧﻠﺨﺼﻬﺎ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﺇﻧﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻇﻞ ﺻﺎﺑﺮ ﹰﺍ ﺭﺩﺣ ﹰﺎ ﻣﻦ ﺍﻟﺰﻣﻦ ﻳﻜﺎﺑﺪ ﺃ ﹶﻟ ﹶﻢ ﺍﳌﺮﺽ ﺍﻟﻌﻀﺎﻝ‪ ،‬ﺣﺘﻰ‬
‫ﻭﺍﻟﺠﺮﻭﺡ ﺇﱃ ﺟﺴﻤﻪ ﻛﻠﻪ‪ ،‬ﻭﻣﻊ ﺫﻟﻚ ﻛﺎﻥ ﺻﺎﺑﺮ ﹰﺍ ﺟﻠﺪ ﹰﺍ ﻳﺮﺟﻮ ﺛﻮﺍ ﹶﺑﻪ‬
‫ﹸ‬ ‫ﺍﻟﻘﺮﻭﺡ‬
‫ﹸ‬ ‫ﴎﺕ‬
‫ﹸ‬
‫ﺍﻟﺪﻳﺪﺍﻥ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺟﺮﻭﺣﻪ ﻗﻠ ﹶﺒﻪ ﻭﻟﺴﺎﻧﹶﻪ‬ ‫ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺍﻟﻌﲇ ﺍﻟﻘﺪﻳﺮ‪ .‬ﻭﺣﻴﻨﲈ ﺃﺻﺎﺑﺖ‬
‫ﺗﻀﺮﻉ ﺇﱃ ﺭ ﹼﺑﻪ ﺍﻟﻜﺮﻳﻢ ﲠﺬﻩ ﺍﳌﻨﺎﺟﺎﺓ ﺍﻟﺮﻗﻴﻘﺔ‪:‬‬
‫ﻭﻣﻮﺿﻊ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﹼ‬
‫ﹸ‬ ‫ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﱡ‬
‫ﻣﺤﻞ ﺫﻛﺮ ﺍﷲ‬
‫ﺧﻠﻞ‪ ،‬ﻭﱂ ﻳﺘﴬﻉ‬ ‫ﺃﻥ ﻳﺼﻴﺐ ﻋﺒﺎﺩﺗﹶﻪ ﹲ‬ ‫﴿ ‪ ﴾9 8 7 6 5 4‬ﺧﺸﻴﺔ ﹾ‬
‫ﺇﻟﻴﻪ ﻃﻠﺒ ﹰﺎ ﻟﻠﺮﺍﺣﺔ ﻗﻂ‪ .‬ﻓﺎﺳﺘﺠﺎﺏ ﺍﷲ ﺍﻟﻌﲇ ﺍﻟﻘﺪﻳﺮ ﻟﺘﻠﻚ ﺍﳌﻨﺎﺟﺎﺓ ﺍﳋﺎﻟﺼﺔ ﺍﻟﺰﻛﻴﺔ ﺍﺳﺘﺠﺎﺑ ﹰﺔ‬
‫ﺃﻟﻄﺎﻑ‬
‫ﹶ‬ ‫ﹶ‬
‫ﻭﺃﺳﺒﻎ ﻋﻠﻴﻪ‬ ‫ﺿﺮﻩ ﻭﺃﺣﺴ ﹶﻦ ﺇﻟﻴﻪ ﺍﻟﻌﺎﻓﻴ ﹶﺔ ﺍﻟﺘﺎﻣﺔ‬
‫ﺧﺎﺭﻗﺔ ﺑﲈ ﻫﻮ ﻓﻮﻕ ﺍﳌﻌﺘﺎﺩ‪ ،‬ﻭﻛﺸﻒ ﻋﻨﻪ ﱠ‬
‫ﺭﲪﺘﻪ ﺍﻟﻌﻤﻴﻤﺔ‪.‬‬
‫ﰲ ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﲬﺲ ﻧﻜﺎﺕ‪.‬‬
‫‪١١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‬
‫ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺗﻮﺟﺪ ﻓﻴﻨﺎ‬ ‫ﹶ‬ ‫ﺇﻧﻪ ﺇﺯﺍﺀ ﺗﻠﻚ ﺍﳉﺮﻭﺡ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺘﻲ ﺃﺻﺎﺑﺖ ﺳﻴﺪﹶ ﻧﺎ‬
‫ﻭﻋﻠﻞ ﺭﻭﺣﻴﺔ ﻭﺃﺳﻘﺎ ﹲﻡ ﻗﻠﺒﻴﺔ‪ ،‬ﻓﻨﺤﻦ ﻣﺼﺎﺑﻮﻥ ﹼ‬
‫ﺑﻜﻞ ﻫﺬﺍ‪ .‬ﻓﻠﻮ ﺍﻧﻘﻠﺒﻨﺎ ﻇﺎﻫﺮ ﹰﺍ ﺑﺒﺎﻃﻦ‬ ‫ﹲ‬ ‫ﺃﻣﺮﺍﺽ ﺑﺎﻃﻨﻴﺔ‬
‫ﹲ‬
‫ﹲ‬
‫ﻭﻋﻠﻞ ﺃﻛﺜﺮ ﺑﻜﺜﲑ ﳑﺎ‬ ‫ﺃﻣﺮﺍﺽ‬
‫ﹲ‬ ‫ﺑﺠﺮﻭﺡ ﻭﻗﺮﻭﺡ ﺑﻠﻴﻐﺔ‪ ،‬ﻭ ﹶﻟ ﹶﺒﺪﹶ ﺕ ﻓﻴﻨﺎ‬
‫ﹴ‬ ‫ﻭﺑﺎﻃﻨ ﹰﺎ ﺑﻈﺎﻫﺮ‪ ،‬ﻟﻈﻬﺮﻧﺎ ﹸﻣﺜ ﹶﻘﻠﲔ‬
‫ﻛﻞ ﻣﺎ ﺗﻜﺴﺒﻪ ﺃﻳﺪﻳﻨﺎ ﻣﻦ ﺇﺛﻢ‪ ،‬ﱠ‬
‫ﻭﻛﻞ ﻣﺎ ﻳﻠﺞ ﺇﱃ ﺃﺫﻫﺎﻧﻨﺎ‬ ‫ﻋﻨﺪ ﺳﻴﺪﻧﺎ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺫﻟﻚ ﻷﻥ‪ :‬ﱠ‬
‫ﺟﺮﻭﺡ ﺳﻴﺪﻧﺎ‬
‫ﹶ‬ ‫ﻭﻳﻔﺠﺮ ﻗﺮﻭﺣ ﹰﺎ ﺩﺍﻣﻴﺔ ﰲ ﺃﺭﻭﺍﺣﻨﺎ‪ ..‬ﺛﻢ ﺇﻥ‬
‫ﹼ‬ ‫ﻳﺸﻖ ﺟﺮﻭﺣ ﹰﺎ ﻏﺎﺋﺮ ﹰﺓ ﰲ ﻗﻠﻮﺑﻨﺎ‪،‬‬
‫ﻣﻦ ﺷﺒﻬﺔ‪ ،‬ﹼ‬
‫ﺟﺮﻭﺣﻨﺎ ﺍﳌﻌﻨﻮﻳﺔ ﻧﺤﻦ ﻓﻬﻲ‬
‫ﹸ‬ ‫ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﺎﻧﺖ ﺗﻬﺪﹼ ﺩ ﺣﻴﺎﺗﹶﻪ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻘﺼﲑﺓ ﺑﺨﻄﺮ‪ ،‬ﺃﻣﺎ‬
‫ﲥﺪﺩ ﺣﻴﺎﺗﹶﻨﺎ ﺍﻷﺧﺮﻭﻳﺔ ﺍﳌﺪﻳﺪﺓ ﺑﺨﻄﺮ‪ ..‬ﻓﻨﺤﻦ ﺇﺫﻥ ﳏﺘﺎﺟﻮﻥ ﺃﺷﺪ ﺍﳊﺎﺟﺔ ﺇﱃ ﺗﻠﻚ ﺍﳌﻨﺎﺟﺎﺓ ﺍﻷﻳﻮﺑﻴﺔ‬
‫ﹺ‬
‫ﺑﺄﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﺣﺎﺟﺘﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﻟﻴﻬﺎ‪ .‬ﻭﺑﺨﺎﺻﺔ ﺃﻥ ﺍﻟﺪﻳﺪﺍﻥ ﺍﳌﺘﻮﻟﺪﺓ ﻣﻦ ﺟﺮﻭﺣﻪ‬ ‫ﺍﻟﻜﺮﻳﻤﺔ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﺜﻠﲈ ﺃﺻﺎﺑﺖ ﻗﻠ ﹶﺒﻪ ﻭﻟﺴﺎﻧﹶﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻮﺳﺎﻭﺱ ﻭﺍﻟﺸﻜﻮﻙ ‪-‬ﻧﻌﻮﺫ ﺑﺎﷲ‪ -‬ﺍﳌﺘﻮﻟﺪﺓ ﻋﻨﺪﻧﺎ‬
‫ﻓﺘﺰﻋﺰﻉ‬
‫ﹸ‬ ‫ﻣﺴﺘﻘﺮ ﺍﻹﻳﲈﻥ‬
‫ﱡ‬ ‫ﻣﻦ ﺟﺮﻭﺣﻨﺎ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻵﺛﺎﻡ ﻭﺍﻟﺬﻧﻮﺏ ﺗﺼﻴﺐ ﺑﺎﻃ ﹶﻦ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﹶ‬
‫ﺍﻟﻠﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻣﱰﺟﻢ ﺍﻹﻳﲈﻥ ﻓﺘﹸﺴﻠﺒﻪ ﻟﺬ ﹶﺓ ﺍﻟﺬﻛﺮ ﻭﻣﺘﻌﺘﹶﻪ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻭﻻ‬ ‫ﻭﺗﻤﺲ‬
‫ﹼ‬ ‫ﹶ‬
‫ﺍﻹﻳﻤﺎﻥ ﻓﻴﻪ‪،‬‬
‫ﺗﺰﺍﻝ ﺗﻨ ﹼﻔﺮﻩ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﺣﺘﻰ ﺗﹸﺴﻜﺘﻪ ﻛﻠﻴ ﹰﺎ‪.‬‬
‫ﹸﺖ ﻓﻴﻪ ﻧﻜﺘ ﹰﺎ ﺳﻮﺩﺍﺀ‬
‫ﺟﺬﻭﺭﻩ ﰲ ﺃﻋﲈﻗﻪ‪ ،‬ﻭﻣﺎ ﻳﻨﻔﻚ ﻳﻨﻜ ﹸ‬‫ﹶ‬ ‫ﺍﻹﺛﻢ ﻳﺘﻮﻏﻞ ﰲ ﺍﻟﻘﻠﺐ ﻭﻳﻤﺪﹼ‬
‫ﹸ‬ ‫ﻧﻌﻢ‪،‬‬
‫ﺣﺘﻰ ﻳﺘﻤﻜﻦ ﻣﻦ ﺇﺧﺮﺍﺝ ﻧﻮﺭ ﺍﻹﻳﲈﻥ ﻣﻨﻪ‪ ،‬ﻓﻴﺒﻘﻰ ﻣﻈﻠﻤ ﹰﺎ ﻣﻘﻔﺮ ﹰﺍ‪ ،‬ﻓﻴﻐﻠﻆ ﻭﻳﻘﺴﻮ‪.‬‬
‫ﻤﺢ ﺫﻟﻚ ﺍﻹﺛﻢ ﻓﻮﺭ ﹰﺍ‬ ‫ﹴ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﰲ ﻛﻞ ﺇﺛﻢ ﻭﺧﻄﻴﺌﺔ ﻃﺮﻳﻘ ﹰﺎ ﻣﺆﺩﻳ ﹰﺎ ﺇﱃ ﺍﻟﻜﻔﺮ‪ ،‬ﻓﺈﻥ ﱂ ﹸﻳ ﹶ‬
‫ﺍﻟﻘﻠﺐ ﻭﺗﺆﺫﻳﻪ‪.‬‬
‫ﹶ‬ ‫ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻳﺘﺤﻮﻝ ﺇﱃ ﺩﻭﺩﺓ ﻣﻌﻨﻮﻳﺔ‪ ،‬ﺑﻞ ﺇﱃ ﺣﻴﺔ ﻣﻌﻨﻮﻳﺔ ﺗﻌﺾ‬
‫ﻭﻟﻨﻮﺿﺢ ﺫﻟﻚ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﺨﺠﻞ ﻣﻨﻪ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﻳﺴﺘﺤﻲ ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺍﻃﻼﻉ ﺍﻵﺧﺮﻳﻦ‬ ‫ﻣﺜ ﹰ‬
‫ﻼ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻳﺮﺗﻜﺐ ﺳﺮ ﹰﺍ ﺇﺛﻤ ﹰﺎ ﹸﻳ ﹶ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻳﺜ ﹸﻘﻞ ﻋﻠﻴﻪ ﻭﺟﻮ ﹸﺩ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ‪ ،‬ﻭﻳﺮﻏﺐ ﰲ ﺇﻧﻜﺎﺭﻫﻢ ﺑﺄﻣﺎﺭﺓ ﺗﺎﻓﻬﺔ‪.‬‬
‫ﻳﺘﺤﺼﻦ ﲡﺎﻫﻬﺎ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ‪،‬‬‫ﹼ‬ ‫ﻭﻣﺜﻼﹰ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻳﻘﱰﻑ ﻛﺒﲑﺓ ﺗﹸﻔﴤ ﺇﱃ ﻋﺬﺍﺏ ﺟﻬﻨﻢ‪ .‬ﹾ‬
‫ﺇﻥ ﱂ‬
‫ﻧﺬﻳﺮ ﺟﻬﻨﻢ ﻭﺃﻫﻮﺍ ﹶﻟﻬﺎ ﻳﺮﻏﺐ ﻣﻦ ﺃﻋﲈﻗﻪ ﰲ ﻋﺪﻡ ﻭﺟﻮﺩﻫﺎ‪ ،‬ﻓﻴﺘﻮﻟﺪ ﻟﺪﻳﻪ ﺟﺮﺃ ﹲﺓ ﻹﻧﻜﺎﺭ‬ ‫ﻓﲈ ﹾ‬
‫ﺇﻥ ﻳﺴﻤﻊ ﹶ‬
‫ﺟﻬﻨﻢ ﻣﻦ ﺃﻣﺎﺭﺓ ﺑﺴﻴﻄﺔ ﺃﻭ ﺷﺒﻬﺔ ﺗﺎﻓﻬﺔ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٢‬‬
‫ﺍﻟﻔﺮﺍﺋﺾ ﻭﻻ ﻳﺆﺩﻱ ﻭﻇﻴﻔ ﹶﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺣﻖ ﺍﻷﺩﺍﺀ ﻭﻫﻮ ﻳﺘﺄﱂ ﻣﻦ‬ ‫ﹶ‬ ‫ﻭﻣﺜﻼﹰ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻻ ﻳﻘﻴﻢ‬
‫ﻓﺈﻥ ﺗﻜﺎﺳﻠﻪ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ ﺇﺯﺍﺀ ﺍﻷﻭﺍﻣﺮ‬ ‫ﺗﻮﺑﻴﺦ ﺁﻣﺮﻩ ﺍﻟﺒﺴﻴﻂ ﻟﺘﻘﺎﻋﺴﻪ ﻋﻦ ﻭﺍﺟﺐ ﺑﺴﻴﻂ‪ ،‬ﹼ‬
‫ﺍﻟﻀﻴﻖ‬
‫ﹸ‬ ‫ﺍﳌﻜﺮﺭﺓ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﷲ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻳﻮﺭﺛﻪ ﹺﺿﻴﻘ ﹰﺎ ﺷﺪﻳﺪ ﹰﺍ ﻭﻇﻠﻤ ﹰﺔ ﻗﺎﺗﻤ ﹰﺔ ﰲ ﺭﻭﺣﻪ‪ ،‬ﻭﻳﺴﻮ ﹸﻗﻪ ﻫﺬﺍ‬
‫ﺍﻹﻧﻜﺎﺭ‪،‬‬
‫ﹶ‬ ‫ﻳﺘﻔﻮﻩ ﻭﻳﻘﻮﻝ ﺿﻤﻨ ﹰﺎ‪» :‬ﻟﻴﺘﻪ ﱂ ﻳﺄﻣﺮ ﺑﺘﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ!« ﻭﺗﺜﲑ ﻫﺬﻩ ﺍﻟﺮﻏﺒ ﹸﺔ ﻓﻴﻪ‬
‫ﺇﱃ ﺍﻟﺮﻏﺒﺔ ﰲ ﺃﻥ ﹼ‬
‫ﺸﻢ ﻣﻨﻪ ﻋﺪﺍ ﹰﺀ ﻣﻌﻨﻮﻳ ﹰﺎ ﲡﺎﻩ ﺃﻟﻮﻫﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ!‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻭﺭﺩﺕ ﺷﺒﻬ ﹲﺔ ﺗﺎﻓﻬﺔ ﺇﱃ ﺍﻟﻘﻠﺐ ﺣﻮﻝ‬
‫ﺍﻟﺬﻱ ﹸﻳ ﹼ‬
‫ﻋﻈﻴﻢ ﻟﻠﻬﻼﻙ ﻭﺍﳋﴪﺍﻥ‬
‫ﹲ‬ ‫ﺑﺎﺏ‬
‫ﻭﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻤﻴﻞ ﺇﻟﻴﻬﺎ ﻛﺄﳖﺎ ﺩﻟﻴﻞ ﻗﺎﻃﻊ‪ .‬ﻓﻴﻨﻔﺘﺢ ﺃﻣﺎ ﹶﻣﻪ ﹲ‬
‫ﺃﺭﻫﺐ‬
‫ﹶ‬ ‫ﺍﳌﺒﲔ‪ .‬ﻭﻟﻜﻦ ﻻ ﻳﺪﺭﻙ ﻫﺬﺍ ﺍﻟﺸﻘﻲ ﺃﻧﻪ ﻗﺪ ﺟﻌﻞ ﻧﻔﺴﻪ ‪-‬ﲠﺬﺍ ﺍﻹﻧﻜﺎﺭ‪ -‬ﻫﺪﻓ ﹰﺎ ﻟﻀﻴﻖ ﻣﻌﻨﻮﻱ‬
‫ﻭﺃﻓﻈﻊ ﺑﻤﻼﻳﲔ ﺍﳌﺮﺍﺕ ﻣﻦ ﺫﻟﻚ ﺍﻟﻀﻴﻖ ﺍﳉﺰﺋﻲ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺸﻌﺮ ﺑﻪ ﻣﻦ ﺗﻜﺎﺳﻠﻪ ﰲ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻛﻤﻦ‬
‫ﹶ‬
‫ﻳﻔﺮ ﻣﻦ ﻟﺴﻊ ﺑﻌﻮﺿﺔ ﺇﱃ ﻋﺾ ﺣﻴﺔ!‬
‫ﹼ‬
‫ﺳﺮ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫ﻔﻬﻢ ﰲ ﺿﻮﺀ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺜﻼﺛﺔ ﹼ‬
‫ﻓﻠ ﹸﻴ ﹶ‬
‫﴿ ‪) ﴾ R Q P O N M L K‬ﺍﳌﻄﻔﻔﲔ‪.(١٤ :‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻣﺜﻠﲈ ﹸﻭ ﹼﺿﺢ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﴩﻳﻦ« ﺍﳋﺎﺻﺔ ﺑﺎﻟﻘﺪﺭ‪ :‬ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻟﻪ ﺣﻖ‬
‫ﺍﻟﺸﻜﻮ￯ ﻣﻦ ﺍﻟﺒﻼﺀ ﻭﺍﳌﺮﺽ ﺑﺜﻼﺛﺔ ﻭﺟﻮﻩ‪:‬‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻟﺒﺎﺱ ﺍﻟﻮﺟﻮﺩ ﺩﻟﻴﻼ ﻋﲆ‬ ‫ﺃﻟﺒﺴﻪ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﱠ‬
‫ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳚﻌﻞ ﻣﺎ ﹶ‬
‫ﻟﺒﺎﺱ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻳﺒﺪﹼ ﹸﻟﻪ‬
‫ﻳﻔﺼﻞ ﻋﻠﻴﻪ ﹶ‬
‫ﺍﻟﻤﺒﺪﻋﺔ‪ ،‬ﺣﻴﺚ ﺧﻠﻘﻪ ﻋﲆ ﺻﻮﺭﺓ ﻧﻤﻮﺫﺝ )ﻣﻮﺩﻳﻞ( ﹼ‬
‫ﺻﻨﻌﺘﻪ ﹸ‬
‫ﻭﻳﻘﺼﻪ ﻭﻳﻐ ﹼﻴ ﹸﺮﻩ‪ ،‬ﻣﺒﻴﻨ ﹰﺎ ﲠﺬﺍ ﺍﻟﺘﴫﻑ ﲡﻠﻴﺎﺕ ﳐﺘﻠﻔﺔ ﻷﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ .‬ﻓﻤﺜﻠﲈ ﻳﺴﺘﺪﻋﻲ ﹸ‬
‫ﺍﺳﻢ‬ ‫ﱡ‬
‫ﺍﻟﻤﻠﻚ‬ ‫ﺍﻟﺠﻮﻉ‪ .‬ﻭﻫﻜﺬﺍ ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﹸ‬
‫ﻣﺎﻟﻚ ﹸ‬ ‫ﹶ‬ ‫ﺍﻟﻤﺮﺽ‪ ،‬ﻓﺈﻥ ﺍﺳﻢ »ﺍﻟﺮﺯﺍﻕ« ﺃﻳﻀ ﹰﺎ ﻳﻘﺘﴤ‬
‫ﹶ‬ ‫»ﺍﻟﺸﺎﰲ«‬
‫ﻳﺘﴫﻑ ﰲ ﹸﻣﻠﻜﻪ ﻛﻴﻒ ﻳﺸﺎﺀ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﲏ‪ :‬ﱠ‬
‫ﺃﻥ ﺍﳊﻴﺎﺓ ﺗﺘﺼ ﹼﻔﻰ ﺑﺎﳌﺼﺎﺋﺐ ﻭﺍﻟﺒﻼﻳﺎ‪ ،‬ﻭﺗﺘﺰﻛﹼﻰ ﺑﺎﻷﻣﺮﺍﺽ ﻭﺍﻟﻨﻮﺍﺋﺐ‪،‬‬
‫ﻭﲡﺪ ﲠﺎ ﺍﻟﻜﲈﻝ ﻭﺗﺘﻘﻮ￯ ﻭﺗﱰﻗﻰ ﻭﺗﺴﻤﻮ ﻭﺗﺜﻤﺮ ﻭﺗﻨﺘﺞ ﻭﺗﺘﻜﺎﻣﻞ ﻭﺗﺒﻠﻎ ﻫﺪ ﹶﻓﻬﺎ ﺍﳌﺮﺍﺩ ﳍﺎ‪،‬‬
‫ﻓﺘﺆﺩﻱ ﻣﻬﻤﺘﹶﻬﺎ ﺍﳊﻴﺎﺗﻴﺔ‪ .‬ﺃﻣﺎ ﺍﻟﺤﻴﺎ ﹸﺓ ﺍﻟﺮﺗﻴﺒﺔ ﺍﻟﺘﻲ ﲤﴣ ﻋﲆ ﻧﺴﻖ ﻭﺍﺣﺪ ﻭﲤﺮ ﻋﲆ ﻓﺮﺍﺵ‬
‫ﺧﲑ ﳏﺾ‪ .‬ﺑﻞ‬
‫ﳏﺾ ﻣﻨﻪ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﻱ ﻫﻮ ﹲ‬
‫ﺷﺮ ﹲ‬
‫ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﻌﺪﻡ ﺍﻟﺬﻱ ﻫﻮ ﹼ‬ ‫ﹸ‬ ‫ﺍﻟﺮﺍﺣﺔ‪ ،‬ﻓﻬﻲ‬
‫ﻫﻲ ﺗﹸﻔﴤ ﺇﱃ ﺍﻟﻌﺪﻡ‪.‬‬
‫‪١٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺩﺍﺭ ﻋﻤﻞ‬ ‫ﹸ‬

‫ﻣﻴﺪﺍﻥ ﺍﺧﺘﺒﺎﺭ ﻭﺍﺑﺘﻼﺀ‪ ،‬ﻭﻫﻲ ﹸ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﻥﱠ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ ﻫﺬﻩ ﻣﺎ ﻫﻲ ﹼﺇﻻ‬
‫ﻣﺤﻞ ﺗﻤﺘﹼﻊ ﻭﺗﻠﺬﺫ ﻭﻻ ﻣﻜﺎﻥ ﺗﺴ ﹼﻠﻢ ﺍﻷﺟﺮﺓ ﻭﻧﻴﻞ ﺍﻟﺜﻮﺍﺏ‪.‬‬‫ﻭﳏﻞ ﻋﺒﺎﺩﺓ‪ ،‬ﻭﻟﻴﺴﺖ ﱠ‬

‫ﻓﺎﻷﻣﺮﺍﺽ ﻭﺍﳌﺼﺎﺋﺐ ﻋﺪﺍ ﺍﻟﺪﻳﻨﻴﺔ ﻣﻨﻬﺎ ﻭﺑﴩﻁ‬‫ﹸ‬ ‫ﱠ‬

‫ﻭﻣﺤﻞ ﻋﺒﺎﺩﺓ‪،‬‬ ‫ﺩﺍﺭ ﻋﻤﻞ‬ ‫ﻓﲈﺩﺍﻣﺖ ﺍﻟﺪﻧﻴﺎ ﹶ‬
‫ﺍﻟﺼﱪ ﻋﻠﻴﻬﺎ ﺗﻜﻮﻥ ﻣﻼﺋﻤ ﹰﺔ ﺟﺪ ﹰﺍ ﻣﻊ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ ،‬ﺑﻞ ﻣﻨﺴﺠﻤ ﹰﺔ ﺗﻤﺎﻣ ﹰﺎ ﻣﻊ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺣﻴﺚ ﺇﳖﺎ‬
‫ﹶ‬
‫ﺍﻟﻌﻤﻞ ﺑﻘﻮﺓ ﻭﺗﺸﺪﹼ ﻣﻦ ﺃﺯﺭ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺍﻟﺘﺸﻜﹼﻲ ﻣﻨﻬﺎ‪ ،‬ﺑﻞ ﳚﺐ ﺍﻟﺘﺤﲇ ﺑﺎﻟﺸﻜﺮ ﷲ ﲠﺎ‪،‬‬ ‫ﲤﺪ‬
‫ﺗﺤﻮﻝ ﱠ‬
‫ﻛﻞ ﺳﺎﻋﺔ ﻣﻦ ﺣﻴﺎﺓ ﺍﳌﺼﺎﺏ ﻋﺒﺎﺩ ﹰﺓ ﻟﻴﻮﻡ ﻛﺎﻣﻞ‪.‬‬ ‫ﺍﻷﻣﺮﺍﺽ ﻭﺍﻟﻨﻮﺍﺋﺐ ﹼ‬
‫ﹶ‬ ‫ﺣﻴﺚ ﺇﻥ ﺗﻠﻚ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻗﺴﲈﻥ‪ :‬ﻗﺴﻢ ﺇﳚﺎﰊ ﻭﻗﺴﻢ ﺳﻠﺒﻲ‪..‬‬
‫ﻓﺎﻟﻘﺴﻢ ﺍﻷﻭﻝ ﻣﻌﻠﻮﻡ ﻟﺪ￯ ﺍﳉﻤﻴﻊ‪ ،‬ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ ﻓﺈﻥ ﺍﻟﺒﻼﻳﺎ ﻭﺍﻟﴬ ﻭﺍﻷﻣﺮﺍﺽ‬
‫ﻭﻳﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻭﻳﻠﻮﺫ ﺑﻪ‪ ،‬ﻓﻴﺆﺩﻱ‬
‫ﹼ‬ ‫ﻭﺿﻌﻔﻪ‪ ،‬ﻓﻴﻠﺘﺠﺊ ﺇﱃ ﺭﺑﻪ ﺍﻟﺮﺣﻴﻢ‪،‬‬ ‫ﲡﻌﻞ ﺻﺎﺣ ﹶﺒﻬﺎ ﻳﺸﻌﺮ ﺑ ﹶﻌﺠﺰﻩ ﹶ‬
‫ﺍﻟﻤﺼﺎﺏ‬
‫ﹸ‬ ‫ﲠﺬﺍ ﻋﺒﺎﺩﺓ ﺧﺎﻟﺼﺔ‪ .‬ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﺧﺎﻟﺼ ﹲﺔ ﺯﻛ ﹼﻴ ﹲﺔ ﻻ ﻳﺪﺧﻞ ﻓﻴﻬﺎ ﺍﻟﺮﻳﺎ ﹸﺀ ﻗﻂ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﹼ‬
‫ﺗﺠﻤﻞ‬
‫ﻛﻞ‬ ‫ﹺ‬
‫ﻭﲨﻴﻞ ﺃﺟﺮﻩ ﻋﻨﺪﻩ‪ ،‬ﻭﺷﻜﹶﺮ ﺭ ﱠﺑﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﲢﻮﻟﺖ ﻋﻨﺪﺋﺬ ﱡ‬ ‫ﺿﺮﻩ ﻋﻨﺪ ﺍﷲ‬‫ﺑﺎﻟﺼﱪ ﻭﻓﻜﹼﺮ ﰲ ﺛﻮﺍﺏ ﹼ‬
‫ﻋﻤﺮﻩ ﺍﻟﻘﺼﲑ ﺟﺪ ﹰﺍ ﻣﺪﻳﺪ ﹰﺍ ﻃﻮﻳ ﹰ‬
‫ﻼ‪ ،‬ﺑﻞ‬ ‫ﺳﺎﻋﺔ ﻣﻦ ﺳﺎﻋﺎﺕ ﻋﻤﺮﻩ ﻛﺄﳖﺎ ﻳﻮ ﹲﻡ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻴﻐﺪﻭ ﹸ‬
‫ﺗﺘﺤﻮﻝ ‪-‬ﻋﻨﺪ ﺑﻌﻀﻬﻢ‪ -‬ﱡ‬
‫ﻛﻞ ﺩﻗﻴﻘﺔ ﻣﻦ ﺩﻗﺎﺋﻖ ﻋﻤﺮﻩ ﺑﻤﺜﺎﺑﺔ ﻳﻮﻡ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬
‫ﻛﻨﺖ ﺃﻗﻠﻖ ﻛﺜﻴﺮ ﹰﺍ ﻋﲆ ﻣﺎ ﺃﺻﺎﺏ ﺃﺣﺪ ﺇﺧﻮﰐ ﰲ ﺍﻵﺧﺮﺓ ﻭﻫﻮ »ﺍﳊﺎﻓﻆ ﺍﲪﺪ‬ ‫ﻭﻟﻘﺪ ﹸ‬
‫»ﺑﺸﺮﻩ‪ ،‬ﻫﻨﹼﺌﻪ‪ ،‬ﻓﺈﻥ ﱠ‬
‫ﻛﻞ ﺩﻗﻴﻘﺔ ﻣﻦ ﺩﻗﺎﺋﻖ‬ ‫ﺍﳌﻬﺎﺟﺮ«)*( ﺑﻤﺮﺽ ﺧﻄﲑ‪ ،‬ﻓﺨﻄﺮ ﺇﱃ ﺍﻟﻘﻠﺐ ﻣﺎ ﻳﺄﰐ‪ :‬ﹼ‬
‫ﻋﻤﺮﻩ ﲤﴤ ﻛﺄﳖﺎ ﻳﻮ ﹲﻡ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ«‪ ..‬ﺣﻘ ﹰﺎ ﺇﻧﻪ ﻛﺎﻥ ﻳﺸﻜﺮ ﺭ ﱠﺑﻪ ﺍﻟﺮﺣﻴﻢ ﻣﻦ ﺛﻨﺎﻳﺎ ﺍﻟﺼﱪ ﺍﳉﻤﻴﻞ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻓﺴﻴﺮ ﹸﺩ ﺇﱃ‬ ‫ﻣﺜﻠﲈ ﺑﻴﻨﹼﺎ ﰲ »ﺍﻟﻜﻠﲈﺕ« ﺍﻟﺴﺎﺑﻘﺔ ﺃﻧﻪ ﺇﺫﺍ ﻣﺎ ﻓﻜﹼﺮ ﱡ‬
‫ﻛﻞ ﺇﻧﺴﺎﻥ ﻓﻴﲈ ﻣﴣ ﻣﻦ ﺣﻴﺎﺗﻪ ﹶ‬
‫ﻗﻠﺒﻪ ﻭﻟﺴﺎﻧﻪ »ﻭﺍ ﺃﺳﻔﺎﻩ«‪ ،‬ﺃﻭ‪» :‬ﺍﳊﻤﺪ ﷲ«‪ .‬ﺃﻱ ﺇﻣﺎ ﺃﻧﻪ ﻳﺘﺄﺳﻒ ﻭﻳﺘﺤﴪ‪ ،‬ﺃﻭ ﳛﻤﺪ ﺭ ﱠﺑﻪ ﻭﻳﺸﻜﺮﻩ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﻳﻘ ﹼﻄﺮ ﺍﻷﺳﻒ ﻭﺍﻷﺳﻰ ﺇﻧﲈ ﻳﻜﻮﻥ ﺑﺴﺒﺐ ﺍﻵﻻﻡ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺯﻭﺍﻝ ﺍﻟﻠﺬﺍﺋﺬ ﺍﻟﺴﺎﺑﻘﺔ‬
‫ﺯﻭﺍﻝ ﺍﻟﻠﺬﺓ ﺃ ﹶﻟ ﹲﻢ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻮﺭﺙ ﻟﺬ ﹲﺓ ﺯﺍﺋﻠ ﹲﺔ ﻃﺎﺭﺋ ﹲﺔ ﺁﻻﻣ ﹰﺎ ﺩﺍﺋﻤﺔ ﻣﺴﺘﻤﺮﺓ‪ ،‬ﻓﺎﻟﺘﻔﻜﺮ‬
‫ﻭﻓﺮﺍﻗﻬﺎ‪ ،‬ﺫﻟﻚ ﻷﻥ ﹶ‬
‫ﻌﴫ ﺫﻟﻚ ﺍﻷ ﹶﻟ ﹶﻢ ﻭ ﹸﻳﻘ ﹼﻄﺮ ﻣﻨﻪ ﺍﻷﺳﻒ ﻭﺍﻷﺳﻰ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﻠﺬ ﹸﺓ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺯﻭﺍﻝ‬ ‫ﻓﻴﻬﺎ ﻳ ﹺ‬
‫ﹸ‬
‫ﺍﻵﻻﻡ ﺍﳌﺆﻗﺘﺔ ﺍﻟﺘﻲ ﻗﻀﺎﻫﺎ ﺍﳌﺮﺀ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﻔﺎﺋﺘﺔ‪ ،‬ﲡﻌﻞ ﻟﺴﺎﻧﹶﻪ ﺫﺍﻛﺮ ﹰﺍ ﺑﺎﳊﻤﺪ ﻭﺍﻟﺜﻨﺎﺀ ﷲ ﺗﻌﺎﱃ‪ ..‬ﻫﺬﻩ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٤‬‬
‫ﺣﺎﻟ ﹲﺔ ﻓﻄﺮﻳﺔ ﻳﺸﻌﺮ ﲠﺎ ﻛﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻓﻜﺮ ﺍﳌﺼﺎﺏ ‪-‬ﻋﻼﻭﺓ ﻋﲆ ﻫﺬﺍ‪ -‬ﺑﲈ ﺃ ﹼﺩﺧﺮ ﻟﻪ ﱡ‬
‫ﺭﺑﻪ ﺍﻟﻜﺮﻳﻢ‬
‫ﺗﺤﻮﻝ ﻋﻤﺮﻩ ﺍﻟﻘﺼﲑ ﺑﺎﳌﺼﺎﺋﺐ ﺇﱃ ﻋﻤﺮ ﻣﺪﻳﺪ‬ ‫ﹶ‬ ‫ﹴ‬ ‫ﻣﻦ ﹴ‬
‫ﻭﺗﺄﻣﻞ ﰲ ﱡ‬ ‫ﻭﺟﺰﺍﺀ ﹶﺣﺴﻦ ﰲ ﺍﻵﺧﺮﺓ‬ ‫ﺛﻮﺍﺏ ﲨﻴﻞ‬
‫ﻓﺈﻧﻪ ﻻ ﻳﺼﱪ ﻋﲆ ﻣﺎ ﺍﻧﺘﺎﺑﻪ ﻣﻦ ﹸﺿ ﹼﺮ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﻳﺮﻗﻰ ﺃﻳﻀ ﹰﺎ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﺸﻜﺮ ﷲ ﻭﺍﻟﺮﺿﺎ ﺑ ﹶﻘﺪﹶ ﺭﻩ‪،‬‬
‫ﻛﻞ ﺣﺎﻝ ﺳﻮ￯ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻝ«‪.‬‬ ‫ﻓﻴﻨﻄﻠﻖ ﻟﺴﺎﻧﹸﻪ ﺣﺎﻣﺪ ﹰﺍ ﺭ ﱠﺑﻪ ﻭﻗﺎﺋﻼﹰ‪» :‬ﺍﳊﻤﺪ ﷲ ﻋﲆ ﱢ‬
‫ﹶ‬
‫ﺃﻃﻮﻝ ﺯﻣ ﹶﻦ ﺍﻟﻨﻮﺍﺋﺐ!«‪ .‬ﻧﻌﻢ‪ ،‬ﻫﻮ ﻛﺬﻟﻚ ﻭﻟﻜﻦ ﻟﻴﺲ‬ ‫ﻭﻟﻘﺪ ﺳﺎﺭ ﻣﺜﻼ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪» :‬ﻣﺎ‬
‫ﹲ‬
‫ﻃﻮﻳﻞ ﻣﺪﻳﺪ‬ ‫ﺑﺎﳌﻌﻨﻰ ﺍﻟﺬﻱ ﰲ ﹸﻋ ﹺ‬
‫ﺮﻑ ﺍﻟﻨﺎﺱ ﻭﻇﻨﱢﻬﻢ ﻣﻦ ﺃﻧﻪ ﻃﻮﻳﻞ ﺑﲈ ﻓﻴﻪ ﻣﻦ ﺿﻴﻖ ﻭﺃ ﹶﻟﻢ‪ ،‬ﺑﻞ ﻫﻮ‬
‫ﻛﺎﻟﻌﻤﺮ ﺍﻟﻄﻮﻳﻞ ﺑﲈ ﹸﻳﺜﻤﺮ ﻣﻦ ﻧﺘﺎﺋﺞ ﺣﻴﺎﺗﻴﺔ ﻋﻈﻴﻤﺔ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻭﻫﺒﻪ‬ ‫ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﹾ‬
‫ﺇﻥ ﱂ ﻳﺸﺘﹼﺖ ﻣﺎ ﹶ‬ ‫ﻟﻘﺪ ﺑﻴﻨﹼﺎ ﰲ »ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ ﻟﻠﻜﻠﻤﺔ ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﴩﻳﻦ«‪ :‬ﱠ‬
‫ﻗﻮﺓ ﺍﻟﺼﱪ‪ ،‬ﻭﱂ ﻳﺒﻌﺜﺮﻫﺎ ﰲ ﺷﻌﺎﺏ ﺍﻷﻭﻫﺎﻡ ﻭﺍﳌﺨﺎﻭﻑ‪ ،‬ﹼ‬
‫ﻓﺈﻥ ﺗﻠﻚ ﺍﻟﻘﻮﺓ‬ ‫ﺍﻟﺒﺎﺭﺉ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﹺ‬
‫ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻛﺎﻓﻴ ﹰﺔ ﻟﻠﺜﺒﺎﺕ ﺣﻴﺎﻝ ﻛﻞ ﻣﺼﻴﺒﺔ ﻭﺑﻼﺀ‪ ،‬ﻭﻟﻜﻦ ﻫﻴﻤﻨ ﹶﺔ ﺍﻟﻮﻫﻢ ﻭﺳﻴﻄﺮ ﹶﺓ ﺍﻟﻐﻔﻠﺔ ﻋﻠﻴﻪ‬
‫ﺍﻟﻔﺖ ﻣﻦ ﻗﻮﺓ ﺻﱪﻩ ﻭﺗﻔﺮﻳﻘﻬﺎ ﺇﱃ ﺁﻻﻡ ﺍﳌﺎﴈ‬
‫ﻭﺍﻻﻏﺘﺮﺍﺭ ﺑﺎﳊﻴﺎﺓ ﺍﻟﻔﺎﻧﻴﺔ ﻛﺄﳖﺎ ﺩﺍﺋﻤﺔ‪ ..‬ﻳﺆﺩﻱ ﺇﱃ ﹼ‬
‫ﹶ‬
‫ﺗﺤﻤﻞ ﺍﻟﺒﻼﺀ ﺍﻟﻨﺎﺯﻝ ﺑﻪ ﻭﺍﻟﺜﺒﺎﺕ ﺩﻭﻧﻪ‪،‬‬
‫ﻭﳐﺎﻭﻑ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻓﻼ ﻳﻜﻔﻴﻪ ﻣﺎ ﺃﻭﺩﻋﻪ ﺍﷲ ﻣﻦ ﺍﻟﺼﱪ ﻋﲆ ﹼ‬
‫ﻓﻴﺒﺪﺃ ﺑﺒﺚ ﺍﻟﺸﻜﻮ￯ ﺣﺘﻰ ﻛﺄﻧﻪ ﻳﺸﻜﻮ ﺍﷲ ﻟﻠﻨﺎﺱ‪ ،‬ﻣﺒﺪﻳ ﹰﺎ ﻣﻦ ﻗﻠﺔ ﺍﻟﺼﱪ ﻭﻧﻔﺎﺩﻩ ﻣﺎ ﻳﺸﺒﻪ ﺍﳉﻨﻮﻥ‪.‬‬
‫ﻓﻀﻼﹰ ﻋﻦ ﺃﻧﻪ ﻻ ﳛﻖ ﻟﻪ ﺃﻥ ﳚﺰﻉ ﺟﺰ ﹶﻋﻪ ﻫﺬﺍ ﺃﺑﺪ ﹰﺍ؛ ﺫﻟﻚ ﻷﻥ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﺃﻳﺎﻡ ﺍﳌﺎﴈ ‪-‬ﺇﻥ ﻛﺎﻥ‬
‫ﹶ‬
‫ﻭﺗﺮﻙ ﺭﺍﺣﺘﹶﻪ‪ ،‬ﻭﻗﺪ ﺯﺍﻝ ﺗﻌ ﹸﺒﻪ ﻭﺃ ﹶﻟ ﹸﻤﻪ ﻭﺗﺮﻙ ﻟﺬﺗﹶﻪ‪ ،‬ﻭﻗﺪ‬ ‫ﻋﺴﺮﻩ ﻭﻣﺸﻘﺘﹸﻪ‬
‫ﻗﺪ ﻣﴣ ﺑﺎﻟﺒﻼﺀ‪ -‬ﻓﻘﺪ ﺫﻫﺐ ﹸ‬
‫ﺫﻫﺐ ﺿﻨﻜﹸﻪ ﻭﺿﻴ ﹸﻘﻪ ﻭﺛﺒﺖ ﹸ‬
‫ﺃﺟﺮﻩ‪ ،‬ﻓﻼ ﳚﻮﺯ ﺇﺫﻥ ﺍﻟﺸﻜﻮ￯ ﻣﻨﻪ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺍﻟﺸﻜﺮ ﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻪ‬
‫ﺍﻻﻣﺘﻌﺎﺽ ﻣﻦ ﺍﳌﺼﻴﺒﺔ ﻭﺍﻟﺴﺨﻂ ﻋﻠﻴﻬﺎ ﺑﻞ ﻳﻨﺒﻐﻲ ﹸ‬
‫ﺭﺑﻂ ﺃﻭﺍﴏ‬ ‫ﹸ‬ ‫ﺑﺸﻮﻕ ﻭﳍﻔﺔ‪ .‬ﻭﻻ ﳚﻮﺯ ﻛﺬﻟﻚ‬
‫ﺍﳊﺐ ﲠﺎ؛ ﻷﻥ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺎﲏ ﺍﻟﺬﻱ ﻗﺪ ﻣﴣ ﻳﺘﺤﻮﻝ ﻋﻤﺮ ﹰﺍ ﺳﻌﻴﺪ ﹰﺍ ﺑﺎﻗﻴ ﹰﺎ ﻣﺪﻳﺪ ﹰﺍ ﺑﲈ ﻳﻌﺎﲏ ﻓﻴﻪ‬
‫ﺍﻹﻧﺴﺎﻥ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺻﱪﻩ ﻭﳞﺪﺭﻩ ﺑﺎﻷﻭﻫﺎﻡ ﻭﺍﻟﺘﻔﻜﺮ ﰲ‬ ‫ﹸ‬ ‫ﻣﻦ ﺍﻟﺒﻼﺀ‪ .‬ﻓﻤﻦ ﺍﻟﺒﻼﻫﺔ ﻭﺍﳉﻨﻮﻥ ﺃﻥ ﻳﺒﺪﺩ‬
‫ﺍﻟﺒﻼﻳﺎ ﺍﻟﺘﻲ ﻣﻀﺖ ﻭﺍﻵﻻﻡ ﺍﻟﺘﻲ ﻭ ﹼﻟﺖ‪ .‬ﺃﻣﺎ ﺍﻷﻳﺎﻡ ﺍﳌﻘﺒﻠﺔ‪ ،‬ﻓﺤﻴﺚ ﺇﳖﺎ ﱂ ﺗﺄﺕ ﺑﻌﺪﹸ ﻭﳎﻬﻮﻟ ﹲﺔ ﻣﺒﻬﻤﺔ‪،‬‬
‫ﻋﻤﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﺼﻴﺐ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﻣﻦ ﻣﺮﺽ ﻭﺑﻼﺀ‪.‬‬ ‫ﻭﺍﻟﺠﺰﻉ ﹼ‬
‫ﹸ‬ ‫ﺍﻟﺘﻔﻜﺮ ﻓﻴﻬﺎ ﻣﻦ ﺍﻵﻥ‬
‫ﹸ‬ ‫ﻓﻤﻦ ﺍﳊﲈﻗﺔ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻴﻮﻡ ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺍﳋﺒﺰ ﻭﻳﴩﺏ ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺍﳌﺎﺀ ﳌﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﺼﻴ ﹶﺒﻪ‬
‫ﹸ‬ ‫ﻓﻜﲈ ﺃﻧﻪ ﲪﺎﻗ ﹲﺔ ﺃﻥ ﻳﺄﻛﻞ‬
‫ﻭﺍﻟﺘﻀﺠﺮ ﻣﻦ ﺍﻵﻥ ﳌﺎ ﻳﻤﻜﻦ ﺃﻥ ﹸﻳﺒﺘﲆ ﺑﻪ ﰲ‬
‫ﹸ‬ ‫ﻣﻦ ﺍﳉﻮﻉ ﻭﺍﻟﻌﻄﺶ ﰲ ﺍﻟﻐﺪ ﺃﻭ ﺑﻌﺪ ﻏﺪ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﺘﺄ ﹼﻟﻢ‬
‫‪١٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺃﻣﺮﺍﺽ ﻭﻣﺼﺎﺋﺐ ﻫﻲ ﺍﻵﻥ ﰲ ﺣﻜﻢ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺍﳉﺰﻉ ﻧﺤﻮﻫﺎ ﺩﻭﻥ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﻟﻌﻄﻒ ﻋﲆ ﺻﺎﺣﺒﻬﺎ ﻭﺍﻹﺷﻔﺎﻕ ﻋﻠﻴﻪ‪.‬‬
‫ﹶ‬ ‫ﻫﻨﺎﻙ ﻣﱪﺭ ﻭﺍﺿﻄﺮﺍﺭ‪ ،‬ﻫﻮ ﺑﻼﻫ ﹲﺔ ﻭﲪﺎﻗﺔ ﺇﱃ ﺣﺪﱟ ﺗﺴﻠﺐ‬
‫ﻓﻮﻕ ﺃﻧﻪ ﻗﺪ ﻇﻠﻢ ﻧﻔﺴﻪ ﺑﻨﻔﺴﻪ‪.‬‬
‫ﺍﳋﻼﺻﺔ‪ :‬ﺇﻥ ﺍﻟﺸﻜﺮ ﻣﺜﻠﲈ ﻳﺰﻳﺪ ﺍﻟﻨﻌﻤ ﹶﺔ‪ ،‬ﻓﺎﻟﺸﻜﻮ￯ ﺗﺰﻳﺪ ﺍﻟﻤﺼﻴﺒ ﹶﺔ ﻭﺗﺴﻠﺐ ﺍﻟﱰﺣﻢ‬
‫ﹶ‬
‫ﻭﺍﻹﺷﻔﺎﻕ ﻋﲆ ﺻﺎﺣﺒﻬﺎ‪.‬‬
‫ﻟﻘﺪ ﺍﺑﺘﹸﲆ ﺭﺟﻞ ﺻﺎﻟﺢ ﻣﻦ ﻣﺪﻳﻨﺔ »ﺃﺭﴐﻭﻡ« ﺑﻤﺮﺽ ﺧﻄﲑ ﻭﺑﻴﻞ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺍﻟﺴﻨﺔ ﺍﻷﻭﱃ‬
‫ﻓﺬﻫﺒﺖ ﺇﱃ ﻋﻴﺎﺩﺗﻪ ﱠ‬
‫ﻭﺑﺚ ﱄ ﺷﻜﻮﺍﻩ‪:‬‬ ‫ﹸ‬ ‫ﻣﻦ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ‪،‬‬

‫‪ -‬ﱂ ﺃ ﹸﺫﻕ ﹶ‬
‫ﻃﻌﻢ ﺍﻟﻨﻮﻡ ﻣﻨﺬ ﻣﺎﺋﺔ ﻳﻮﻡ‪.‬‬
‫ﺗﺬﻛﺮﺕ ﺣﻴﻨﻬﺎ ﻣﺒﺎﴍﺓ ﻭﻗﻠﺖ‪:‬‬
‫ﹸ‬ ‫ﺗﺄﻟﻤﺖ ﻟﺸﻜﻮﺍﻩ ﺍﻷﻟﻴﻤﺔ ﻫﺬﻩ‪ ،‬ﻭﻟﻜﻦ‬
‫ﹸ‬

‫‪» -‬ﺃﺧﻲ! ﺇﻥ ﺍﻷﻳﺎﻡ ﺍﳌﺎﺋﺔ ﺍﳌﺎﺿﻴﺔ ﻟﻜﻮﳖﺎ ﻗﺪ ﻭ ﹼﻟﺖ ﻭﻣﻀﺖ ﻓﻬﻲ ﺍﻵﻥ ﺑﻤﺜﺎﺑﺔ ﻣﺎﺋﺔ ﻳﻮﻡ ﹸﻣ ﱢ‬
‫ﺴﺮﺓ‬
‫ﻣﻔﺮﺣﺔ ﻟﻚ‪ ،‬ﻓﻼ ﺗﻔﻜﺮ ﻓﻴﻬﺎ ﻭﻻ ﹸ‬
‫ﺗﺸﻚ ﻣﻨﻬﺎ‪ ،‬ﺑﻞ ﺍﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺯﻭﺍﳍﺎ ﻭﺫﻫﺎﲠﺎ‪ ،‬ﻭﺍﺷﻜﺮ ﺭﺑﻚ‬
‫ﻋﻠﻴﻬﺎ‪ .‬ﺃﻣﺎ ﺍﻷﻳﺎﻡ ﺍﳌﻘﺒﻠﺔ ﻓﻸﳖﺎ ﱂ ﹺ‬
‫ﺗﺄﺕ ﺑﻌﺪﹸ ‪ ،‬ﻓﺘﻮﻛﹼﻞ ﻋﲆ ﺭﲪﺔ ﺭﺑﻚ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﻭﺍﻃﻤﺌﻦ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﹸﻀﺮﺏ‪ ،‬ﻭﻻ ﲣﻒ ﻣﻦ ﻏﲑ ﳾﺀ‪ ،‬ﻭﻻ ﲤﻨﺢ ﺍﻟﻌﺪ ﹶﻡ ﺻﺒﻐ ﹶﺔ ﺍﻟﻮﺟﻮﺩ‪ .‬ﺍﴏﻑ‬ ‫ﹺ‬
‫ﻓﻼ ﺗﺒﻚ ﻗﺒﻞ ﺃﻥ ﺗ ﹶ‬
‫ﺗﻔﻜﲑﻙ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻓﺈﻥ ﻣﺎ ﲤﻠﻜﻪ ﻣﻦ ﻗﻮﺓ ﺍﻟﺼﱪ ﺗﻜﻔﻲ ﻟﻠﺜﺒﺎﺕ ﳍﺬﻩ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻭﻻ‬
‫ﻻ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺍﻟﺘﺤﻘﺖ‬‫ﻣﺜﻞ ﺫﻟﻚ ﺍﻟﻘﺎﺋﺪ ﺍﻷﲪﻖ ﺍﻟﺬﻱ ﺷﺘﹼﺖ ﻗﻮﺗﻪ ﰲ ﺍﳌﺮﻛﺰ ﻳﻤﻴﻨ ﹰﺎ ﻭﺷﻤﺎ ﹰ‬
‫ﺗﻜﻦ ﹶ‬
‫ﻣﻴﺴﺮ ﹸﺓ ﺍﻟﻌﺪﻭ ﺇﱃ ﺻﻔﻮﻑ ﻣﻴﻤﻨﺔ ﺟﻴﺸﻪ ﻓﺄﻣﺪﱠ ﺗﹾﻬﺎ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﱂ ﹸ‬
‫ﺗﻚ ﻣﻴﻤﻨ ﹸﺔ ﺍﻟﻌﺪﻭ ﻣﺘﻬﻴﺌﺔ‬ ‫ﹶ‬
‫ﹺ‬
‫ﻟﻠﺤﺮﺏ ﺑﻌﺪ‪ ..‬ﻓﲈ ﺇﻥ ﻋﻠﻢ ﺍﻟﻌﺪﻭ ﻣﻨﻪ ﻫﺬﺍ ﺣﺘﻰ ﺳﺪﹼ ﺩ ﻗﻮ ﹰﺓ ﺿﺌﻴﻠﺔ ﰲ ﺍﳌﺮﻛﺰ ﻭﻗﴣ ﻋﲆ ﺟﻴﺸﻪ‪.‬‬
‫ﺣﺸﺪ ﻛﻞ ﻗﻮﺍﻙ ﳍﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻓﻘﻂ‪ ،‬ﻭﺗﺮ ﱠﻗﺐ ﺭﲪﺔ ﺍﷲ ﺍﻟﻮﺍﺳﻌﺔ‪،‬‬
‫ﻓﻴﺎ ﺃﺧﻲ ﻻ ﺗﻜﻦ ﻛﻬﺬﺍ‪ ،‬ﺑﻞ ﱢ‬
‫ﻭﺗﺄﻣﻞ ﰲ ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺗﺪ ﹼﺑﺮ ﰲ ﲢﻮﻳﻞ ﺍﳌﺮﺽ ﻟﻌﻤﺮﻙ ﺍﻟﻔﺎﲏ ﺍﻟﻘﺼﲑ ﺇﱃ ﻋﻤﺮ ﻣﺪﻳﺪ ﺑﺎﻕ‪ ،‬ﻓﻘﺪﱢ ﻡ‬
‫ﺍﻟﻤﺴﺮ ﺇﱃ ﺍﻟﻌﲇ ﺍﻟﻘﺪﻳﺮ ﺑﺪﻻﹰ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﻜﻮ￯ ﺍﳌﺮﻳﺮﺓ«‪.‬‬
‫ﹼ‬ ‫ﺍﻟﺸﻜﺮ ﺍﻟﻮﺍﻓﺮ‬
‫ﹶ‬
‫ﺃﺳﺎﺭﻳﺮﻩ ﺣﺘﻰ ﴍﻉ ﺑﺎﻟﻘﻮﻝ‪:‬‬
‫ﹸ‬ ‫ﺍﻧﴩﺡ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﺍﳌﺒﺎﺭﻙ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻭﺍﻧﺒﺴﻄﺖ‬
‫»ﺍﳊﻤﺪ ﷲ‪ .‬ﻟﻘﺪ ﺗﻀﺎﺀﻝ ﺃﳌﻲ ﻛﺜﻴﺮ ﹰﺍ«‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٦‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﳋﺎﻣﺴﺔ‬
‫ﻭﻫﻲ ﺛﻼﺙ ﻣﺴﺎﺋﻞ‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﺇﻥ ﺍﳌﺼﻴﺒﺔ ﺍﻟﺘﻲ ﺗﻌﺪﹼ ﻣﺼﻴﺒ ﹰﺔ ﺣﻘ ﹰﺎ ﻭﺍﻟﺘﻲ ﻫﻲ ﹸﻣﴬ ﹲﺓ ﻓﻌ ﹰ‬
‫ﻼ‪ ،‬ﻫﻲ ﺍﻟﺘﻲ ﺗﺼﻴﺐ ﺍﻟﺪﻳﻦ‪ .‬ﻓﻼﺑﺪ‬ ‫ﱠ‬
‫ﺍﻟﻤﺼﺎﺋﺐ ﺍﻟﺘﻲ‬
‫ﹸ‬ ‫ﻣﻦ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺍﻻﻧﻄﺮﺍﺡ ﺑﲔ ﻳﺪﻳﻪ ﻭﺍﻟﺘﴬﻉ ﺇﻟﻴﻪ ﺩﻭﻥ ﺍﻧﻘﻄﺎﻉ‪ .‬ﺃﻣﺎ‬
‫ﺑﻤﺼﺎﺋﺐ‪ ،‬ﻷﻥ ﻗﺴﻤ ﹰﺎ ﻣﻨﻬﺎ‪:‬‬
‫ﹶ‬ ‫ﻻ ﲤﺲ ﺍﻟﺪﻳﻦ ﻓﻬﻲ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﻟﻴﺴﺖ‬
‫ﺗﻨﺒﻴ ﹲﻪ ﺭﲪﺎﲏ ﻳﺒﻌﺜﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﻋﺒﺪﻩ ﻟﻴﻮﻗ ﹶﻈﻪ ﻣﻦ ﻏﻔﻠﺘﻪ‪ ،‬ﺑﻤﺜﻞ ﺗﻨﺒﻴﻪ ﺍﻟﺮﺍﻋﻲ ﻟﺸﻴﺎﻫﻪ‬
‫ﻋﻨﺪﻣﺎ ﺗﺘﺠﺎﻭﺯ ﻣﺮﻋﺎﻫﺎ‪ ،‬ﻓﲑﻣﻴﻬﺎ ﺑﺤﺠﺮ‪ ،‬ﻭﺍﻟﺸﻴﺎﻩ ﺑﺪﻭﺭﻫﺎ ﺗﺸﻌﺮ ﺃﻥ ﺭﺍﻋﻴﻬﺎ ﻳﻨﺒﻬﻬﺎ ﺑﺬﻟﻚ ﺍﳊﺠﺮ‬
‫ﺍﻟﻨﻮﺍﺋﺐ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﹸ‬ ‫ﻭﻳﺤﺬﺭﻫﺎ ﻣﻦ ﺃﻣﺮ ﺧﻄﲑ ﻣﴬ‪ ،‬ﻓﺘﻌﻮﺩ ﺇﱃ ﻣﺮﻋﺎﻫﺎ ﺑﺮﴇ ﻭﺍﻃﻤﺌﻨﺎﻥ‪ .‬ﻭﻫﻜﺬﺍ‬ ‫ﹼ‬
‫ﻓﺈﻥ ﺍﻟﻜﺜﲑ ﻣﻨﻬﺎ ﺗﻨﺒﻴﻪ ﺇﳍﻲ‪ ،‬ﻭﺇﻳﻘﺎﻅ ﺭﲪﺎﲏ ﻟﻺﻧﺴﺎﻥ‪.‬‬
‫)‪(١‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﻓﻬﻮ ﻛﻔﺎﺭ ﹲﺓ ﻟﻠﺬﻧﻮﺏ‪.‬‬
‫ﻭﻗﺴﻢ ﺁﺧﺮ ﺃﻳﻀ ﹰﺎ ﻣﻦ ﺍﳌﺼﺎﺋﺐ ﻫﻮ ﻣﻨﺤ ﹲﺔ ﺇﳍﻴﺔ ﻟﺘﻄﻤﲔ ﺍﻟﻘﻠﺐ ﻭﺇﻓﺮﺍﻍ ﺍﻟﺴﻜﻴﻨﺔ ﻓﻴﻪ‪ ،‬ﻭﺫﻟﻚ‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺇﺷﻌﺎﺭﻩ ﺑﻌﺠﺰﻩ ﻭﻓﻘﺮﻩ ﺍﻟﻜﺎﻣﻨﲔ ﰲ ﺟﺒﻠﺘﻪ‪.‬‬ ‫ﺑﺪﻓﻊ ﺍﻟﻐﻔﻠﺔ ﺍﻟﺘﻲ ﺗﺼﻴﺐ‬
‫ﺃﻣﺎ ﺍﳌﺼﻴﺒﺔ ﺍﻟﺘﻲ ﺗﻨﺘﺎﺏ ﺍﻹﻧﺴﺎﻥ ﻋﻨﺪ ﺍﳌﺮﺽ ‪-‬ﻓﻜﲈ ﺫﻛﺮﻧﺎ ﺁﻧﻔﺎ‪ -‬ﻓﻬﻲ ﻟﻴﺴﺖ ﺑﻤﺼﻴﺒﺔ‬
‫ﻭﻏﺴﻞ ﻟﻪ ﻣﻦ ﺃﺩﺭﺍﻥ ﺍﳋﻄﺎﻳﺎ‪ ،‬ﻛﲈ‬ ‫ﹲ‬ ‫ﺗﻄﻬﻴﺮ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺬﻧﻮﺏ‬ ‫ﹲ‬ ‫ﻟﻄﻒ ﺭﺑﺎﲏ ﻷﻧﻪ‬
‫ﺣﻘﻴﻘﻴﺔ‪ ،‬ﺑﻞ ﻫﻲ ﹲ‬
‫ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ ) :‬ﹶﻣﺎ ﹺﻣ ﹾﻦ ﹸﻣ ﹾﺴﻠﹺ ﹴﻢ ﹸﻳ ﹺﺼﻴ ﹸﺒ ﹸﻪ ﹶﺃ ﹰﺫ￯‪ ،‬ﺇﹺ ﱠﻻ ﹶﺣ ﱠ‬
‫ﺎﺕ ﺍﷲ ﹶﻋﻨﹾ ﹸﻪ ﹶﺧ ﹶﻄﺎ ﹶﻳﺎ ﹸﻩ‪ ،‬ﻛ ﹶﹶﻤﺎ ﺗ ﹶﹶﺤ ﱡ‬
‫ﺎﺕ‬
‫ﹺ )‪(٢‬‬
‫ﹶﻭ ﹶﺭ ﹸﻕ ﱠ‬
‫ﺍﻟﺸ ﹶﺠﺮ(‪.‬‬
‫ﻳﺪﻉ ﰲ ﻣﻨﺎﺟﺎﺗﻪ ﻷﺟﻞ ﻧﻔﺴﻪ ﻭﺗﻄﻤﻴﻨ ﹰﺎ ﻟﺮﺍﺣﺘﻪ‪،‬‬ ‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺳﻴﺪﻧﺎ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱂ ﹸ‬
‫ﻼ ﻟﻠﺘﻔﻜﺮ ﰲ‬ ‫ﺍﻟﻤﺮﺽ ﻣﺎﻧﻌ ﹰﺎ ﻟﺬﻛﺮ ﺍﷲ ﻟﺴﺎﻧ ﹰﺎ‪ ،‬ﻭﺣﺎﺋ ﹰ‬
‫ﹸ‬ ‫ﻛﺸﻒ ﺍﻟﴬ ﻣﻦ ﺭﺑﻪ ﻋﻨﺪﻣﺎ ﺃﺻﺒﺢ‬
‫ﹶ‬ ‫ﻭﺇﻧﲈ ﻃﻠﺐ‬
‫ﻣﻠﻜﻮﺕ ﺍﷲ ﻗﻠﺒ ﹰﺎ‪ .‬ﻓﻄﻠﺐ ﺍﻟﺸﻔﺎﺀ ﻷﺟﻞ ﺍﻟﻘﻴﺎﻡ ﺑﻮﻇﺎﺋﻒ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺧﺎﻟﺼ ﹰﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻓﻴﺠﺐ ﻋﻠﻴﻨﺎ‬
‫ﻧﺤﻦ ﺃﻳﻀ ﹰﺎ ﺃﻥ ﻧﻘﺼﺪ ‪-‬ﺑﺘﻠﻚ ﺍﳌﻨﺎﺟﺎﺓ‪ -‬ﺃﻭﻝ ﻣﺎ ﻧﻘﺼﺪ‪ :‬ﺷﻔﺎ ﹶﺀ ﺟﺮﻭﺣﻨﺎ ﺍﳌﻌﻨﻮﻳﺔ ﻭﴍﻭﺧﻨﺎ ﺍﻟﺮﻭﺣﻴﺔ‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﺮﴇ ‪١‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﱪ ‪٥٢-٥٠‬؛ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ ‪٢٤‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪،٣٠٣/٢‬‬
‫‪.٤٠٢ ،٣٣٥‬‬
‫)‪ (٢‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﺮﴇ ‪ ،١٤ ،٢‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﺑﺮﺍﻫﻴﻢ ‪١‬؛ ﻣﺴﻠﻢ‪ ،‬ﺻﻔﺔ ﺍﳌﻨﺎﻓﻘﲔ ‪٦٤‬؛ ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺍﻟﻮﺿﻮﺀ ‪.٤٥‬‬
‫‪١٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺗﺤﻮﻝ‬
‫ﺍﻟﻘﺎﺩﻣﺔ ﻣﻦ ﺍﺭﺗﻜﺎﺏ ﺍﻵﺛﺎﻡ ﻭﺍﻗﱰﺍﻑ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﻋﻠﻴﻨﺎ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ﺍﻟﻘﺪﻳﺮ ﻋﻨﺪﻣﺎ ﹸ‬
‫ﺍﻷﻣﺮﺍﺽ ﺍﳌﺎﺩﻳﺔ ﺩﻭﻥ ﻗﻴﺎﻣﻨﺎ ﺑﺎﻟﻌﺒﺎﺩﺓ ﻛﺎﻣﻠﺔ‪ ،‬ﻓﻨﺘﴬﻉ ﺇﻟﻴﻪ ﻋﻨﺪﺋﺬ ﺑﻜﻞ ﺫﻝ ﻭﺧﻀﻮﻉ ﻭﻧﺴﺘﻐﻴﺜﻪ‬
‫ﹸ‬
‫ﺃﻱ ﺍﻋﱰﺍﺽ ﺃﻭ ﺷﻜﻮ￯‪ ،‬ﺇﺫ ﻣﺎﺩﻣﻨﺎ ﺭﺍﺿﲔ ﻛﻞ ﺍﻟﺮﺿﺎ ﺑﺮﺑﻮﺑﻴﺘﻪ ﺍﻟﺸﺎﻣﻠﺔ ﻓﻌﻠﻴﻨﺎ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﺒﺪﺭ ﻣﻨﺎ ﱡ‬
‫ﺍﻟﺮﺿﺎ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺍﳌﻄﻠﻖ ﺑﲈ ﻳﻤﻨﺤﻪ ﺳﺒﺤﺎﻧﻪ ﻟﻨﺎ ﺑﺮﺑﻮﺑﻴﺘﻪ‪ ..‬ﺃﻣﺎ ﺍﻟﺸﻜﻮ￯ ﺍﻟﺘﻲ ﺗﻮﻣﺊ ﺇﱃ ﺍﻻﻋﱰﺍﺽ‬
‫ﻭﺇﻇﻬﺎﺭ ﺍﻟﺘﺄﻓﻒ ﻭﺍﻟﺘﺤﴪ‪ ،‬ﻓﻬﻲ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﹴ‬
‫ﺑﻨﻘﺪ ﻟﻠﻘﺪﺭ ﺍﻹﳍﻲ ﺍﻟﻌﺎﺩﻝ‬ ‫ﹺ‬ ‫ﻋﲆ ﻗﻀﺎﺋﻪ ﻭﻗﺪﹶ ﺭﻩ‪،‬‬
‫ﺍﻟﻘﺪﺭ ﻳﴫﻋﻪ ﻭ ﹶﻣﻦ ﻳﺘﻬﻢ ﺍﻟﺮﺣﻤ ﹶﺔ ﹸﻳﺤﺮﻡ ﻣﻨﻬﺎ‪ .‬ﺇﺫ ﻛﲈ ﺃﻥ‬
‫ﹶ‬ ‫ﻭﺍﲥﺎ ﹴﻡ ﻟﺮﲪﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ‪ ..‬ﻓﻤﻦ ﻳﻨﻘﺪ‬
‫ﺍﺳﺘﻌﲈﻝ ﺍﻟﻴﺪ ﺍﳌﻜﺴﻮﺭﺓ ﻟﻠﺜﺄﺭ ﻳﺰﻳﺪﻫﺎ ﻛﺴﺮ ﹰﺍ‪ ،‬ﻓﺈﻥ ﻣﻘﺎﺑﻠﺔ ﺍﳌﺒﺘﲆ ﻣﺼﻴﺒﺘﻪ ﺑﺎﻟﺸﻜﻮ￯ ﻭﺍﻟﺘﻀﺠﺮ‬
‫ﻭﺍﻻﻋﱰﺍﺽ ﻭﺍﻟﻘﻠﻖ ﺗﻀﺎﻋﻒ ﺍﻟﺒﻼﺀ‪.‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺍﺳﺘﻌﻈﻤﺖ ﺍﳌﺼﺎﺋﺐ ﺍﳌﺎﺩﻳﺔ ﻋ ﹸﻈ ﹶﻤﺖ‪ ،‬ﻭﻛﻠﲈ ﺍﺳﺘﺼﻐﺮﺗﹶﻬﺎ ﺻ ﹸﻐﺮﺕ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﻼ‪ :‬ﻛﻠﲈ ﺍﻫﺘﻢ‬ ‫ﹶ‬ ‫ﻛﻠﲈ‬
‫ﻼ ﻳﻀﺨﻢ ﺫﻟﻚ ﰲ ﻧﻈﺮﻩ‪ ،‬ﺑﻴﻨﲈ ﺇﺫﺍ ﺃﳘﻠﻪ ﻳﺘﻼﺷﻰ‪ .‬ﻭﻛﻠﲈ ﺗﻌﺮﺽ‬ ‫ﻭﻫﻢ ﻟﻴ ﹰ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﲈ ﻳﱰﺍﺀ￯ ﻟﻪ ﻣﻦ ﹾ‬
‫ﺍﻹﻧﺴﺎﻥ ﻟﻮﻛﺮ ﺍﻟﺰﻧﺎﺑﲑ ﺍﺯﺩﺍﺩ ﻫﺠﻮ ﹸﻣﻬﺎ ﻭﺇﺫﺍ ﺃﳘﻠﻬﺎ ﺗﻔﺮﻗﺖ‪.‬‬
‫ﻓﺎﳌﺼﺎﺋﺐ ﺍﳌﺎﺩﻳﺔ ﻛﺬﻟﻚ‪ ،‬ﻛﻠﲈ ﺗﻌﺎﻇﻤﻬﺎ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻫﺘﻢ ﲠﺎ ﻭﻗﻠﻖ ﻋﻠﻴﻬﺎ ﺗﴪﺑﺖ ﻣﻦ ﻧﺎﻓﺬﺓ‬
‫ﺍﳉﺴﺪ ﺇﱃ ﺍﻟﻘﻠﺐ ﻭﺍﺳﺘﻘﺮﺕ ﻓﻴﻪ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﺗﺘﻨﺎﻣﻰ ﻣﺼﻴﺒ ﹲﺔ ﻣﻌﻨﻮﻳﺔ ﰲ ﺍﻟﻘﻠﺐ ﻭﺗﻜﻮﻥ ﺭﻛﻴﺰ ﹰﺓ ﻟﻠﲈﺩﻳﺔ‬
‫ﺍﻟﻘﻠﻖ ﻭﺍﻟﻮﻫﻢ ﻣﻦ ﺟﺬﻭﺭﻩ ﺑﺎﻟﺮﺿﺎ‬ ‫ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ ﹶ‬ ‫ﻣﻨﻬﺎ ﻓﺘﺴﺘﻤﺮ ﺍﻷﺧﲑﺓ ﻭﺗﻄﻮﻝ‪ .‬ﻭﻟﻜﻦ ﻣﺘﻰ ﻣﺎ ﺃﺯﺍﻝ‬
‫ﺑﻘﻀﺎﺀ ﺍﷲ‪ ،‬ﻭﺑﺎﻟﺘﻮﻛﻞ ﻋﲆ ﺭﲪﺘﻪ‪ ،‬ﺗﻀﻤﺤﻞ ﺍﻟﻤﺼﻴﺒ ﹸﺔ ﺍﳌﺎﺩﻳﺔ ﺗﺪﺭﻳﺠﻴ ﹰﺎ ﻭﺗﺬﻫﺐ‪ ،‬ﻛﺎﻟﺸﺠﺮﺓ ﺍﻟﺘﻲ‬
‫ﲤﻮﺕ ﻭﲡﻒ ﺃﻭﺭﺍ ﹸﻗﻬﺎ ﺑﺎﻧﻘﻄﺎﻉ ﺟﺬﻭﺭﻫﺎ‪.‬‬
‫)‪(١‬‬
‫ﺮﺕ ﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻳﻮﻣ ﹰﺎ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﻭﻟﻘﺪ ﻋ ﹼﺒ ﹸ‬
‫‪.  ‬‬ ‫‪    ‬‬
‫‪ ‬‬ ‫‪‬‬
‫‪  ‬‬
‫‪.‬‬‫‪  ‬‬‫‪    ‬‬
‫‪‬‬ ‫‪ ‬‬
‫‪.  ‬‬ ‫‪‬‬
‫‪‬‬‫‪‬‬‫‪‬‬ ‫‪‬‬
‫‪‬‬‫‪‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬
‫‪‬‬
‫‪     ‬‬
‫‪‬‬
‫‪.  ‬‬‫‪     ‬‬

‫)‪ (١‬ﺟﺎﺀﺕ ﺗﺮﲨﺔ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺑﴚﺀ ﻣﻦ ﺍﻟﺘﴫﻑ‪ .‬ﻭﺃﺻﻠﻬﺎ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﺴﺎﺩﺱ«‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ١٨

.         

    
!       ،‫ ﺍﷲ‬   
      
     
   
         
    
‫؟‬   

      
.        
   
!       
    
.           
    
.          
         
!  

       

 
   
،      
    
.          
  
.        
 
.        
‫ ﻓﺘﺘﻀﺎﺀﻝ‬،‫! ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺜﻠﲈ ﳜﻔﻒ ﺣﺪﱠ ﺓ ﺧﺼﻤﻪ ﺑﺎﺳﺘﻘﺒﺎﻟﻪ ﺑﺎﻟﺒﹺﴩ ﻭﺍﻻﺑﺘﺴﺎﻣﺔ‬..‫ﻧﻌﻢ‬
‫ ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺍﺳﺘﻘﺒﺎﻝ‬،‫ ﺑﻞ ﻗﺪ ﺗﻨﻘﻠﺐ ﺻﺪﺍﻗ ﹰﺔ ﻭﻣﺼﺎﻟﺤ ﹰﺔ‬،‫ﻧﺎﺭ ﺍﳋﺼﻮﻣﺔ‬‫ﹶﺳﻮﺭﺓ ﺍﻟﻌﺪﺍﻭﺓ ﻭﺗﻨﻄﻔﺊ ﹸ‬
.‫ﺐ ﺃﺛﺮﻩ‬ ‫ﹺ‬
‫ﺍﻟﺒﻼﺀ ﺑﺎﻟﺘﻮﻛﻞ ﻋﲆ ﺍﻟﻘﺪﻳﺮ ﹸﻳﺬﻫ ﹸ‬

:‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﺒﻼ ﹸﺀ ﺑﻼ ﹰﺀ‬،‫ ﻭﻗﺪ ﻏ ﹼﻴﺮ ﺍﻟﺒﻼ ﹸﺀ ﺷﻜ ﹶﻠﻪ ﰲ ﺯﻣﻦ ﺍﻟﻐﻔﻠﺔ ﻫﺬﺍ‬،‫ﻜﻤﻪ‬
‫ﺃﻥ ﻟﻜﻞ ﺯﻣﺎﻥ ﹸﺣ ﹶ‬
‫ ﻭﺃﺭ￯ ﺍﳌﺒﺘﻠﲔ ﺑﺎﻟﴬ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‬.‫ ﺑﻞ ﺇﺣﺴﺎﻧ ﹰﺎ ﺇﻟﻬﻴ ﹰﺎ ﻭﻟﻄﻔ ﹰﺎ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ‬،‫ﻋﻨﺪ ﺍﻟﺒﻌﺾ ﺩﻭﻣ ﹰﺎ‬
‫ﻣﻀﺮﻳﻦ ﰲ‬ ‫ ﻓﻼ ﻳﻮﻟﺪ ﺍﳌﺮﺽ ﻭﺍﻟﺒﻼﺀ ﻋﻨﺪﻱ ﻣﺎ ﳚﻌﻠﻬﲈ ﱠ‬،‫ﳏﻈﻮﻇﲔ ﺳﻌﺪﺍﺀ ﺑﴩﻁ ﹼﺃﻻ ﻳﻤﺲ ﺩﻳﻨﹶﻬﻢ‬
‫ ﺫﻟﻚ ﻣﺎ ﺃﺗﺎﲏ ﺷﺎﺏ ﻣﺮﻳﺾ‬،‫ ﻭﻻ ﻳﻮﺭﺛﺎﻧﻨﻲ ﺍﻹﺷﻔﺎﻕ ﻭﺍﻟﺘﺄﱂ ﻋﲆ ﺻﺎﺣﺒﻬﲈ‬،‫ﻧﻈﺮﻱ ﺣﺘﻰ ﹸﺃﻋﺎﺩﳞﲈ‬
‫ ﻓﺄﻓﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﳌﺮﺽ‬..‫ ﻭﺃﻛﺜﺮ ﺗﻌﻠﻘ ﹰﺎ ﻣﻨﻬﻢ ﺑﺎﻵﺧﺮﺓ‬،‫ﹼﺇﻻ ﻭﺃﺭﺍﻩ ﺃﻛﺜﺮ ﺍﺭﺗﺒﺎﻃ ﹰﺎ ﻣﻦ ﺃﻣﺜﺎﻟﻪ ﺑﺎﻟﺪﻳﻦ‬
‫ ﺣﻴﺚ ﺇﻥ ﺫﻟﻚ‬،‫ ﺑﻞ ﻫﻮ ﻧﻌﻤ ﹲﺔ ﻣﻦ ﻧﻌﻤﻪ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺘﻲ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﴡ‬،‫ﺑﺤﻖ ﻫﺆﻻﺀ ﻟﻴﺲ ﺑﻼﺀ‬
‫‪١٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺍﳌﺮﺽ ﻳﻤﺪ ﺻﺎﺣ ﹶﺒﻪ ﺑﻤﻨﺎﻓﻊ ﻏﺰﻳﺮﺓ ﻣﻦ ﺣﻴﺚ ﺣﻴﺎﺗﻪ ﺍﻷﹸﺧﺮﻭﻳﺔ ﻭﻳﻜﻮﻥ ﻟﻪ ﺿﺮﺑ ﹰﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻣﻊ‬
‫ﺃﻧﻪ ﻳﻤﺲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ ﺍﻟﺰﺍﺋﻠﺔ ﺑﴚﺀ ﻣﻦ ﺍﳌﺸﻘﺔ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻗﺪ ﻻ ﻳﺴﺘﻄﻴﻊ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﺃﻥ ﳛﺎﻓﻆ ﻋﲆ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﰲ ﻣﺮﺿﻪ ﻣﻦ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻷﻭﺍﻣﺮ‬
‫ﺍﻹﳍﻴﺔ ﻓﻴﲈ ﺇﺫﺍ ﻭﺟﺪ ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻨﺠﺮﻑ ﺇﱃ ﺍﻟﺴﻔﺎﻫﺔ ﺑﻄﻴﺶ ﺍﻟﺸﺒﺎﺏ ﻭﻧﺰﻭﺍﺗﻪ ﻭﺑﺎﻟﺴﻔﺎﻫﺔ‬
‫ﺍﳌﺴﺘﴩﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪.‬‬

‫ﺧﺎﲤﺔ‬
‫ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺃﺩﺭﺝ ﰲ ﺍﻹﻧﺴﺎﻥ ﻋﺠﺰ ﹰﺍ ﻻ ﺣﺪ ﻟﻪ‪ ،‬ﻭﻓﻘﺮ ﹰﺍ ﻻ ﳖﺎﻳﺔ ﻟﻪ‪ ،‬ﺇﻇﻬﺎﺭ ﹰﺍ ﻟﻘﺪﺭﺗﻪ‬
‫ﺍﳌﻄﻠﻘﺔ ﻭﺇﺑﺮﺍﺯ ﹰﺍ ﻟﺮﲪﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ‪ .‬ﻭﻗﺪ ﺧﻠﻘﻪ ﻋﲆ ﺻﻮﺭﺓ ﻣﻌﻴﻨﺔ ﺑﺤﻴﺚ ﻳﺘﺄﱂ ﺑﲈ ﻻ ﳛﴡ ﻣﻦ‬
‫ﺍﳉﻬﺎﺕ‪ ،‬ﻛﲈ ﺃﻧﻪ ﻳﺘﻠﺬﺫ ﺑﲈ ﻻ ﻳﻌﺪ ﻣﻦ ﺍﳉﻬﺎﺕ‪ ،‬ﺇﻇﻬﺎﺭ ﹰﺍ ﻟﻠﻨﻘﻮﺵ ﺍﻟﻜﺜﲑﺓ ﻷﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ .‬ﻓﺄﺑﺪﻋﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﻋﲆ ﺻﻮﺭﺓ ﻣﺎﻛﻨﺔ ﻋﺠﻴﺒﺔ ﲢﻮﻱ ﻣﺌﺎﺕ ﺍﻵﻻﺕ ﻭﺍﻟﺪﻭﺍﻟﻴﺐ‪ ،‬ﻟﻜﻞ ﻣﻨﻬﺎ ﺁﻻﻣﻬﺎ ﻭﻟﺬﺍﺋﺬﻫﺎ‬
‫ﻭﻣﻬﻤﺘﻬﺎ ﻭﺛﻮﺍﲠﺎ ﻭﺟﺰﺍﺅﻫﺎ‪ ،‬ﻓﻜﺄﻥ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳌﺘﺠﻠﻴﺔ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻫﻮ ﺇﻧﺴﺎﻥ ﻛﺒﲑ ﺗﺘﺠﲆ‬
‫ﺃﻛﺜﺮﻫﺎ ﺃﻳﻀ ﹰﺎ ﰲ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻋﺎﱂ ﺃﺻﻐﺮ‪ ،‬ﻭﻛﲈ ﺃﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺃﻣﻮﺭ ﻧﺎﻓﻌﺔ ‪-‬ﻛﺎﻟﺼﺤﺔ‬
‫ﹸ‬
‫ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﻠﺬﺍﺋﺬ ﻭﻏﲑﻫﺎ‪ -‬ﺗﺪﻓﻌﻪ ﺇﱃ ﺍﻟﺸﻜﺮ ﻭﺗﺴﻮﻕ ﺗﻠﻚ ﺍﳌﺎﻛﻨﺔ ﺇﱃ ﺍﻟﻘﻴﺎﻡ ﺑﻮﻇﺎﺋﻔﻬﺎ ﻣﻦ ﻋﺪﺓ‬
‫ﺍﻹﻧﺴﺎﻥ ﻛﺄﻧﻪ ﻣﺎﻛﻨﺔ ﺷﻜﺮ‪ .‬ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻷﻣﺮﺍﺽ ﻭﺍﻵﻻﻡ‬ ‫ﹸ‬ ‫ﺟﻬﺎﺕ‪ ،‬ﺣﺘﻰ ﻳﻐﺪﻭ‬
‫ﺍﻟﺪﻭﺍﻟﻴﺐ ﺍﻷﺧﺮ￯ ﻟﺘﻠﻚ ﺍﳌﺎﻛﻨﺔ ﺇﱃ ﺍﻟﻌﻤﻞ ﻭﺍﳊﺮﻛﺔ‬
‫ﹶ‬ ‫ﻭﺳﺎﺋﺮ ﺍﳌﺆﺛﺮﺍﺕ ﺍﳌﻬﻴﺠﺔ ﻭﺍﳌﺤﺮﻛﺔ‪ ،‬ﺗﺴﻮﻕ‬
‫ﻛﻨﻮﺯ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻀﻌﻒ ﻭﺍﻟﻔﻘﺮ ﺍﳌﻨﺪﺭﺟﺔ ﰲ ﺍﳌﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ .‬ﻓﻼ‬
‫ﹶ‬ ‫ﻓﺘﻔﺠﺮ‬
‫ﹼ‬ ‫ﻭﺗﺜﲑﻫﺎ ﻣﻦ ﻣﻜﻤﻨﻬﺎ‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﻟﺒﺎﺭﺉ ﺑﻠﺴﺎﻥ ﻭﺍﺣﺪ‪ ،‬ﺑﻞ ﲡﻌﻠﻪ ﻳﻠﺘﺠﺊ ﺇﻟﻴﻪ ﻭﻳﺴﺘﻐﻴﺜﻪ‬ ‫ﺍﻟﻤﺼﺎﺋﺐ‬
‫ﹸ‬ ‫ﲤﻨﺢ‬
‫ﺑﻠﺴﺎﻥ ﻛﻞ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺋﻪ‪ .‬ﻭﻛﺄﻥ ﺍﻹﻧﺴﺎﻥ ﺑﺘﻠﻚ ﺍﳌﺆﺛﺮﺍﺕ ﻭﺍﻟﻌﻠﻞ ﻭﺍﻟﻌﻘﺒﺎﺕ ﻭﺍﻟﻌﻮﺍﺭﺽ‬
‫ﻳﻐﺪﻭ ﻗﻠﻤ ﹰﺎ ﻳﺘﻀﻤﻦ ﺁﻻﻑ ﺍﻷﻗﻼﻡ‪ ،‬ﻓﻴﻜﺘﺐ ﻣﻘﺪﹼ ﺭﺍﺕ ﺣﻴﺎﺗﻪ ﰲ ﺻﺤﻴﻔﺔ ﺣﻴﺎﺗﻪ ﺃﻭ ﰲ ﺍﻟﻠﻮﺡ ﺍﳌﺜﺎﱄ‪،‬‬
‫ﻭﻳﻨﺴﺞ ﻟﻮﺣ ﹰﺔ ﺭﺍﺋﻌﺔ ﻟﻸﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﻨﻰ‪ ،‬ﻭﻳﺼﺒﺢ ﺑﻤﺜﺎﺑﺔ ﻗﺼﻴﺪﺓ ﻋﺼﲈﺀ ﻭﻟﻮﺣﺔ ﺇﻋﻼﻥ‪..‬‬
‫ﻓﻴﺆﺩﻱ ﻭﻇﻴﻔﺔ ﻓﻄﺮﺗﻪ‪.‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﳾﺀ ﻣﻦ ﺍﻷﺫﻭﺍﻕ ﻭﺍﳌﺸﺎﻋﺮ‪،‬‬
‫ﹲ‬ ‫ﻣﺎﺯﺝ ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ‬
‫ﹶ‬ ‫ﻟﻘﺪ‬
‫ﻓﺄﺭﺟﻮ ﻋﺪﻡ ﺗﻘﻴﻴﻤﻬﺎ ﺑﻤﻮﺍﺯﻳﻦ ﻋﻠﻢ ﺍﳌﻨﻄﻖ؛ ﻷﻥ ﻣﺎ ﲡﻴﺶ‬
‫ﺑﻪ ﺍﳌﺸﺎﻋﺮ ﻻ ﻳﺮﺍﻋﻲ ﻛﺜﻴﺮ ﹰﺍ ﻗﻮﺍﻋﺪ ﺍﻟﻌﻘﻞ ﻭﻻ ﻳﻌﲑ ﺳﻤﻌ ﹰﺎ ﺇﱃ‬
‫ﻣﻮﺍﺯﻳﻦ ﺍﻟﻔﻜﺮ‪.‬‬

‫‬

‫﴿ ‪) ﴾ o n m l k j i h g f‬ﺍﻟﻘﺼﺺ‪(٨٨ :‬‬

‫ﻗﺴﻢ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺗﻔﴪﻫﺎ ﲨﻠﺘﺎﻥ ﺗﻌ ﹼﺒﺮﺍﻥ ﻋﻦ ﺣﻘﻴﻘﺘﲔ ﻣﻬﻤﺘﲔ ﺑﺤﻴﺚ ﺍﲣﺬﳘﺎ ﹲ‬
‫ﺧﺘﻤﺘﹶﻬﻢ ﺍﳋﺎﺻﺔ‪ .‬ﻭﺍﳉﻤﻠﺘﺎﻥ‬
‫ﺷﻴﻮﺥ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﺑﻤﺜﺎﺑﺔ ﺯﺑﺪﺓ ﺍﻷﻭﺭﺍﺩ ﻟﺪﳞﻢ‪ ،‬ﻳﺆﺩﻭﻥ ﲠﲈ ﹶ‬
‫ﳘﺎ‪» :‬ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ«‪.‬‬
‫ﺑﻀﻊ‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﺎﺗﺎﻥ ﺍﳉﻤﻠﺘﺎﻥ ﺗﻨﻄﻮﻳﺎﻥ ﻋﲆ ﻣﻌﺎﻥ ﺟﻠﻴﻠﺔ ﻟﺘﻠﻚ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻓﺴﻨﺬﻛﺮ ﹶ‬
‫ﻧﻜﺎﺕ ﻟﺒﻴﺎﻥ ﺍﳊﻘﻴﻘﺘﲔ ﺍﻟﻠﺘﲔ ﺗﻌ ﹼﺒﺮﺍﻥ ﻋﻨﻬﲈ‪:‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‬
‫ﺍﻟﻘﻠﺐ ﳑﺎ ﺳﻮ￯ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓ ﹸﻴﺠﺮﻱ‬
‫ﹶ‬ ‫ﻳﺠﺮﺩ‬
‫ﺇﻥ ﺗﺮﺩﻳﺪ »ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ« ﻟﻠﻤﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﹼ‬
‫ﻣﺎ ﻳﺸﺒﻪ ﻋﻤﻠﻴ ﹰﺔ ﺟﺮﺍﺣﻴﺔ ﻓﻴﻪ‪ ،‬ﻭﻳﻘﻄ ﹸﻌﻪ ﻋﲈ ﺳﻮﺍﻩ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻭﺗﻮﺿﻴﺢ ﻫﺬﺍ‪:‬‬
‫ﺑﺄﻭﺍﺻﺮ‬ ‫ﹴ‬
‫ﻣﺎﻫﻴﺔ ﺟﺎﻣﻌﺔ ﻳﺮﺗﺒﻂ ﻣﻊ ﺃﻏﻠﺐ ﺍﳌﻮﺟﻮﺩﺍﺕ‬ ‫ﱠ‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺑﲈ ﺃﻭﺩﻉ ﺍﷲ ﻓﻴﻪ ﻣﻦ‬
‫ﹶ‬
‫ﻭﻭﺷﺎﺋﺞ ﺷﺘﻰ‪ .‬ﻓﻔﻲ ﺗﻠﻚ ﺍﳌﺎﻫﻴﺔ ﺍﳉﺎﻣﻌﺔ ﻣﻦ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻏﲑ ﺍﳌﺤﺪﻭﺩ ﻟﻠﻤﺤﺒﺔ ﻣﺎ ﳚﻌﻠﻪ ﻳﻜ ﹼﻦ‬
‫‪٢١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬

‫ﹸﺣﺒ ﹰﺎ ﻋﻤﻴﻘ ﹰﺎ ﲡﺎﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻋﺎﻣﺔ‪ ،‬ﻓﻴﺤﺐ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻌﻈﻴﻤﺔ ﻛﲈ ﳛﺐ ﺑﻴﺘﹶﻪ‪ ،‬ﻭﳛﺐ ﺍﻟﺠﻨ ﹶﺔ ﺍﳋﺎﻟﺪﺓ‬
‫ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ ﺣ ﱠﺒﻪ ﻧﺤﻮﻫﺎ‪ -‬ﻻ ﺗﺪﻭﻡ‪ ،‬ﺑﻞ ﻻ ﺗﻠﺒﺚ ﺃﻥ‬ ‫ﻭﺟﻪ‬
‫ﻛﲈ ﳛﺐ ﺣﺪﻳﻘﺘﻪ‪ .‬ﺑﻴﻨﲈ ﺍﳌﻮﺟﻮﺩﺍﺕ ‪-‬ﺍﻟﺘﻲ ﹼ‬
‫ﹶ‬
‫ﻣﺒﻌﺚ‬ ‫ﻋﺬﺍﺏ ﺃﱂ ﺍﻟﻔﺮﺍﻕ‪ .‬ﻓﺘﺼﺒﺢ ﺗﻠﻚ ﺍﳌﺤﺒﺔ ﺍﻟﺘﻲ ﻻ ﻣﻨﺘﻬﻰ ﳍﺎ‬
‫ﹶ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺩﺍﺋﻤ ﹰﺎ‬
‫ﹸ‬ ‫ﺗﺰﻭﻝ‪ ،‬ﻟﺬﺍ ﻳﺬﻭﻕ‬
‫ﻋﺬﺍﺏ ﻣﻌﻨﻮﻱ ﻻ ﻣﻨﺘﻬﻰ ﻟﻪ‪ ،‬ﻟﺘﻘﺼﲑﻩ ﺑﺤﻘﻬﺎ‪ .‬ﻓﺎﻵﻻﻡ ﺍﻟﺘﻲ ﻳﺘﺠﺮﻋﻬﺎ ﻧﺎﺷﺌ ﹲﺔ ﻣﻦ ﺗﻘﺼﲑﻩ ﻫﻮ‪،‬‬ ‫ﹴ‬
‫ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ ﱂ ﹸﻳﺤﺴﻦ‬ ‫ﺣﻴﺚ ﱂ ﻳﻮ ﹶﺩﻉ ﻓﻴﻪ ﺍﺳﺘﻌﺪﺍ ﹸﺩ ﺍﳌﺤﺒﺔ ﹼﺇﻻ ﻟﻴﻮﺟﻬﻪ ﺇﱃ ﹶﻣﻦ ﻟﻪ ﲨﺎﻝ ﺧﺎﻟﺪ ﻣﻄﻠﻖ‪ .‬ﺑﻴﻨﲈ‬
‫ﻓﻮﺟﻬﻬﺎ ﺇﱃ ﻣﻮﺟﻮﺩﺍﺕ ﻓﺎﻧﻴﺔ ﺯﺍﺋﻠﺔ‪ ،‬ﻓﻴﺬﻭﻕ ﻭﺑﺎﻝ ﺃﻣﺮﻩ ﺑﺂﻻﻡ ﺍﻟﻔﺮﺍﻕ‪.‬‬
‫ﺍﺳﺘﻌﲈﻝ ﳏﺒﺘﻪ ﹼ‬
‫ﻓﻌﻨﺪﻣﺎ ﻳﺮﺩﺩ ﺍﻹﻧﺴﺎﻥ‪» :‬ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ«‪ .‬ﻳﻌﻨﻲ ﲠﺎ‪ :‬ﺍﻟﱪﺍﺀﺓ ﺍﻟﻜﺎﻣﻠﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﺘﻘﺼﲑ‪،‬‬
‫ﻭﻗﻄﻊ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻊ ﺗﻠﻚ ﺍﳌﺤﺒﻮﺑﺎﺕ ﺍﻟﻔﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﺘﺨﲇ ﻋﻨﻬﺎ ﻛﻠﻴ ﹰﺎ‪ ،‬ﻗﺒﻞ ﺃﻥ ﺗﺘﺨﲆ ﻫﻲ ﻋﻨﻪ‪ .‬ﺛﻢ‬
‫ﺗﺴﺪﻳﺪ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺤﺒﻮﺏ ﺍﻟﺒﺎﻗﻲ ﻭﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺩﻭﻥ ﺳﻮﺍﻩ‪.‬‬
‫ﻏﻴﺮ ﺟﺪﻳﺮ‬ ‫ﹸ‬ ‫ﺳﻮﺍﻙ ﹴ‬
‫ﹶ‬ ‫ﺃﻱ ﻳﻘﻮﻝ ﲠﺎ‪» :‬ﻻ ﺑﺎﻗﻲ ﺑﻘﺎ ﹰﺀ ﺣﻘﻴﻘﻴ ﹰﺎ ﹼﺇﻻ ﺃﻧﺖ ﻳﺎ ﺇﳍﻲ‪ .‬ﻓﲈ‬
‫ﻭﺍﻟﺰﺍﺋﻞ ﹸ‬ ‫ﻓﺎﻥ ﺯﺍﺋﻞ‪،‬‬
‫ﻗﻠﺐ ﹸﺧ ﹺﻠﻖ ﺃﺻ ﹰ‬
‫ﻼ ﻟﻸﺑﺪ ﻭﺍﳋﻠﻮﺩ«‪.‬‬ ‫ﺑﺎﳌﺤﺒﺔ ﺍﻟﺒﺎﻗﻴﺔ ﻭﻻ ﺍﻟﻌﺸﻖ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻭﻻ ﺑﺄﻥ ﹸﻳﺸﺪﹼ ﻣﻌﻪ ﺃﻭﺍﴏ ﹴ‬
‫ﻭﺣﻴﺚ ﺇﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻓﺎﻧﻴ ﹲﺔ ﻭﺳﺘﱰﻛﻨﻲ ﺫﺍﻫﺒ ﹰﺔ ﺇﱃ ﺷﺄﳖﺎ‪ ،‬ﻓﺴﺄﺗﺮﻛﻬﺎ ﺃﻧﺎ ﻗﺒﻞ ﺃﻥ ﺗﱰﻛﻨﻲ‪ ،‬ﺑﱰﺩﻳﺪﻱ‪:‬‬
‫»ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ«‪ .‬ﺃﻱ‪ :‬ﺃﺅﻣﻦ ﻭﺃﻋﺘﻘﺪ ﻳﻘﻴﻨ ﹰﺎ ﺃﻧﻪ ﻻ ﺑﺎﻗﻲ ﹼﺇﻻ ﺃﻧﺖ ﻳﺎ ﺇﳍﻲ‪ ،‬ﻭﺑﻘﺎ ﹸﺀ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﻳﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺍﻟﻤﺤﺒ ﹸﺔ ﺇﺫﻥ ﹼﺇﻻ ﻣﻦ ﺧﻼﻝ ﻧﻮﺭ ﳏﺒﺘﻚ‪ ،‬ﻭﺿﻤﻦ ﻣﺮﺿﺎﺗﻚ‪،‬‬
‫ﻣﻮﻛﻮﻝ ﺑﺈﺑﻘﺎﺋﻚ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﻼ ﱠ‬
‫ﻏﻴﺮ ﺟﺪﻳﺮﺓ ﺑﺮﺑﻂ ﺍﻟﻘﻠﺐ ﻣﻌﻬﺎ‪.‬‬
‫ﻭﺇﻻ ﻓﺈﳖﺎ ﹸ‬‫ﹼ‬

‫ﻓﻬﺬﻩ ﺍﳊﺎﻟﺔ ﲡﻌﻞ ﺍﻟﻘﻠﺐ ﻳﺘﺨﲆ ﻋﻦ ﳏﺒﻮﺑﺎﺕ ﻛﺎﻥ ﻳﻮﻟﻴﻬﺎ ﻣﺤﺒ ﹰﺔ ﻻ ﺣﺪﻭﺩ ﳍﺎ‪ ،‬ﺣﻴﺚ ﻳﺒﴫ‬
‫ﻃﺎﺑﻊ ﺍﻟﺰﻭﺍﻝ ﻋﲆ ﻣﺎ ﺃﺿﻔﻲ ﻋﻠﻴﻬﺎ ﻣﻦ ﲨﺎﻝ ﻭﲠﺎﺀ‪ .‬ﻓﺘﺘﻘﻄﻊ ﻋﻨﺪﺋﺬ ﺗﻠﻚ‬ ‫ﹶ‬ ‫ﺧﺘﻢ ﺍﻟﻔﻨﺎﺀ ﻭﻳﺸﺎﻫﺪ‬
‫ﹶ‬
‫ﺍﻟﻘﻠﺐ ﻋﻦ‬
‫ﹸ‬ ‫ﺍﻟﻮﺷﺎﺋﺞ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺮﺑﻂ ﺍﻟﻘﻠﺐ ﺑﺎﳌﻮﺟﻮﺩﺍﺕ‪ .‬ﻭﺑﺨﻼﻑ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﻱ ﺇﻥ ﱂ ﱠ‬
‫ﻳﺘﺨﻞ‬ ‫ﹸ‬
‫ﹴ‬
‫ﻭﺣﴪﺍﺕ ﺗﺘﻔﺠﺮ ﻣﻦ ﺃﻋﲈﻗﻪ ﺑﻘﺪﺭ ﺗﻠﻚ ﺍﳌﺤﺒﻮﺑﺎﺕ ﺍﻟﻔﺎﻧﻴﺔ‪.‬‬ ‫ﹴ‬
‫ﺟﺮﺍﺣﺎﺕ ﻭﺁﻻﻣ ﹰﺎ‬ ‫ﳏﺒﻮﺑﺎﺗﻪ ﻓﺈﻥ‬
‫ﻤﺮﺭ ﻋﲆ‬
‫ﺃﻣﺎ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪» :‬ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ« ﻓﻬﻲ ﻛﺎﳌﺮﻫﻢ ﺍﻟﺸﺎﰲ ﻭﺍﻟﺒﻠﺴﻢ ﺍﻟﻨﺎﺟﻊ ﹸﻳ ﱠ‬
‫ﺍﻟﻌﻤﻠﻴﺔ ﺍﳉﺮﺍﺣﻴﺔ ﺍﻟﺘﻲ ﺃﺟﺮﲥﺎ ﺍﻟﺠﻤﻠ ﹸﺔ ﺍﻷﻭﱃ ﻋﲆ ﺍﻟﻘﻠﺐ ﻭﺭﻭﺍﺑﻄﻪ‪ ،‬ﺣﻴﺚ ﺇﳖﺎ ﺗﻌﻨﻲ‪» :‬ﻛﻔﻰ ﺑﻚ‬
‫ﻛﻞ ﳾﺀ‪ ..‬ﻭﺣﻴﺚ ﺇﻧﻚ ﻣﻮﺟﻮ ﹲﺩ ﻓﻜﻞ ﳾﺀ ﻣﻮﺟﻮﺩ ﺇﺫﻥ«‪.‬‬ ‫ﺑﺪﻳﻞ ﻋﻦ ﱢ‬
‫ﻳﺎ ﺇﳍﻲ ﺑﺎﻗﻴ ﹰﺎ‪ .‬ﻓﺒﻘﺎﺅﻙ ﹲ‬

‫ﺍﻟﺤﺴﻦ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﻜﲈﻝ ‪-‬ﻭﺍﻟﺬﻱ ﻳﺒﻌﺚ ﻋﲆ‬ ‫ﺇﻥ ﻣﺎ ﻳﺒﺪﻭ ﻋﲆ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﹲ‬
‫ﻇﻼﻝ ﺧﺎﻓﺘﺔ‬ ‫ﹺ‬
‫ﳊﺴﻦ ﺍﻟﺒﺎﻗﻲ ﺍﳊﻘﻴﻘﻲ ﻭﺇﺣﺴﺎﻧﻪ ﻭﻛﲈﻟﻪ‪ ،‬ﻭﻣﺎ ﻫﻮ ﹼﺇﻻ‬ ‫ﺇﺷﺎﺭﺍﺕ‬
‫ﹲ‬ ‫ﳏﺒﺘﻬﺎ‪ -‬ﻣﺎ ﻫﻮ ﹼﺇﻻ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٢‬‬
‫ﻟﺬﻟﻚ ﺍﳊﺴﻦ ﻭﺍﻹﺣﺴﺎﻥ ﻭﺍﻟﻜﲈﻝ ﻧﻔﺬﺕ ﻣﻦ ﻭﺭﺍﺀ ﹸﺣ ﹸﺠﺐ ﻛﺜﲑﺓ ﻭﺃﺳﺘﺎﺭ ﻋﺪﺓ‪ ،‬ﺑﻞ ﻫﻮ ﻇﹺ ﹲ‬
‫ﻼﻝ‬
‫ﺟﻞ ﺟﻼ ﹸﻟﻪ‪.‬‬
‫ﻟﻈﻼﻝ ﲡﻠﻴﺎﺕ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ ﹼ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻋﺸﻖ ﺷﺪﻳﺪ ﻧﺤﻮ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﺣﺘﻰ ﺇﻧﻪ ﻳﺘﻮﻫﻢ ﻧﻮﻋ ﹰﺎ ﻣﻦ ﺍﻟﺒﻘﺎﺀ ﰲ ﻛﻞ ﻣﺎ ﳛﺒﻪ‪،‬‬
‫ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﹲ‬
‫ﺑﻞ ﻻ ﳛﺐ ﺷﻴﺌ ﹰﺎ ﹼﺇﻻ ﺑﻌﺪ ﹼ‬
‫ﺗﻮﻫﻤﻪ ﺍﻟﺒﻘﺎﺀ ﻓﻴﻪ‪ ،‬ﻭﻟﻜﻦ ﺣﺎﳌﺎ ﻳﺘﻔﻜﺮ ﰲ ﺯﻭﺍﻟﻪ ﺃﻭ ﻳﺸﺎﻫﺪ ﻓﻨﺎﺀﻩ ﻳﻄﻠﻖ ﻋﻠﻴﻪ‬
‫ﺍﻟﺰﻓﺮﺍﺕ ﻭﺍﳊﴪﺍﺕ ﻣﻦ ﺍﻷﻋﲈﻕ‪.‬‬
‫ﺗﻌﺎﺑﲑ ﺣﺰﻳﻨﺔ ﺗﻨﻄﻠﻖ‬
‫ﹲ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﲨﻴﻊ ﺍﻵﻫﺎﺕ ﻭﺍﳊﴪﺍﺕ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﺇﻧﲈ ﻫﻲ‬
‫ﺍﻹﻧﺴﺎﻥ ﺷﻴﺌ ﹰﺎ‪.‬‬
‫ﹸ‬ ‫ﺗﻮﻫﻢ ﺍﻟﺒﻘﺎﺀ ﹶﻟ ﹶﻤﺎ ﹼ‬
‫ﺃﺣﺐ‬ ‫ﹸ‬ ‫ﻣﻦ ﻋﺸﻖ ﺍﻟﺒﻘﺎﺀ‪ .‬ﻭﻟﻮﻻ‬
‫ﺇﻥ ﺳﺒﺒ ﹰﺎ ﻣﻦ ﺃﺳﺒﺎﺏ ﻭﺟﻮﺩ ﻋﺎ ﹶﻟﻢ ﺍﻟﺒﻘﺎﺀ ﻭﺍﳉﻨﺔ ﺍﳋﺎﻟﺪﺓ ﻫﻮ ﺍﻟﺮﻏﺒ ﹸﺔ‬
‫ﺑﻞ ﻳﺼﺢ ﺍﻟﻘﻮﻝ‪ :‬ﱠ‬
‫ﺍﻟﻤﻠﺤﺔ ﻟﻠﺒﻘﺎﺀ ﺍﳌﻐﺮﻭﺯﺓ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﺪﻋﺎﺀ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﻣﻞ ﺍﻟﺬﻱ ﻳﺴﺄﻟﻪ ﺑﺸﺪﺓ ﻟﻠﺨﻠﻮﺩ‪..‬‬
‫ﹼ‬
‫ﻓﺨ ﹶﻠﻖ ﺳﺒﺤﺎﻧﻪ‬
‫ﻓﺎﺳﺘﺠﺎﺏ ﺍﻟﺒﺎﻗﻲ ﺫﻭ ﺍﳉﻼﻝ ﻟﺘﻠﻚ ﺍﻟﺮﻏﺒﺔ ﺍﳌﻠﺤﺔ ﻭﻟﺬﻟﻚ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻌﺎﻡ ﺍﳌﺆﺛﺮ‪ ،‬ﹶ‬
‫ﺍﻟﻔﺎﻃﺮ ﺍﻟﻜﺮﻳﻢ ﻭﺍﳋﺎﻟﻖ‬
‫ﹸ‬ ‫ﻋﺎﻟﻤ ﹰﺎ ﺑﺎﻗﻴ ﹰﺎ ﺧﺎﻟﺪ ﹰﺍ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺎﲏ ﺍﻟﺰﺍﺋﻞ‪ .‬ﺇﺫ ﻫﻞ ﻳﻤﻜﻦ ﹼﺃﻻ ﻳﺴﺘﺠﻴﺐ‬
‫ﺍﻟﺮﺣﻴﻢ ﻟﺪﻋﺎﺀ ﺗﺴﺄﻟﻪ ﺍﻟﺒﺸﺮﻳ ﹸﺔ ﻗﺎﻃﺒﺔ ﺑﻠﺴﺎﻥ ﺣﺎﳍﺎ ﻭﻣﻘﺎﳍﺎ‪ ،‬ﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻜﲇ ﺍﻟﺪﺍﺋﻤﻲ ﺍﳊﻖ‬
‫ﺍﻟﻤﻠﺤﺔ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻳﺴﺘﺠﻴﺐ‬
‫ﹼ‬ ‫ﻭﺍﳋﺎﻟﺺ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺻﻤﻴﻢ ﺣﺎﺟﺘﻬﺎ ﺍﻟﻔﻄﺮﻳﺔ ﻭﻣﻦ ﺃﻋﲈﻕ ﺭﻏﺒﺘﻬﺎ‬
‫ﻟﺪﻋﺎﺀ ﻣﻌﺪﺓ ﺻﻐﲑﺓ‪ ،‬ﺗﺴﺄﻟﻪ ﺑﻠﺴﺎﻥ ﺣﺎﳍﺎ‪ ،‬ﻓﻴﺨﻠﻖ ﳍﺎ ﺃﻧﻮﺍﻋ ﹰﺎ ﻣﻦ ﺍﻷﻃﻌﻤﺔ ﺍﻟﻠﺬﻳﺬﺓ ﻭ ﹸﻳﺸﺒﻊ ﲠﺎ‬
‫ﺣﺎﺵ ﷲ ﻭﻛﻼ‪ ..‬ﺃﻟﻒ ﺃﻟﻒ ﻣﺮﺓ ﻛﻼ‪ .‬ﹼ‬
‫ﺇﻥ ﺭ ﹼﺩ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻟﻠﺨﻠﻮﺩ‬ ‫ﺭﻏﺒﺘﻬﺎ ﺍﳉﺰﺋﻴﺔ ﻟﻠﺒﻘﺎﺀ ﺍﳌﺆﻗﺖ؟ ﹶ‬
‫ﳏﺎﻝ ﻗﻄﻌ ﹰﺎ‪ ،‬ﻷﻥ ﻋﺪﻡ ﺍﺳﺘﺠﺎﺑﺘﻪ ﹼ‬
‫ﺟﻞ ﻭﻋﻼ ﻳﻨﺎﰲ ﺣﻜﻤﺘﹶﻪ ﺍﳋﺎﻟﺪﺓ ﻭﻋﺪﺍﻟﺘﹶﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺭﺣﻤﺘﹶﻪ‬ ‫ﹲ‬
‫ﺍﻟﻮﺍﺳﻌﺔ ﻭﻗﺪﺭﺗﹶﻪ ﺍﳌﻄﻠﻘﺔ‪.‬‬

‫ﺃﻥ ﲨﻴﻊ ﻛﲈﻻﺗﻪ ﻭﺃﺫﻭﺍﻗﻪ ﺗﺎﺑﻌ ﹲﺔ ﻟﻠﺒﻘﺎﺀ ﺃﻳﻀ ﹰﺎ‪ .‬ﹼ‬

‫ﻭﻟﻤﺎ‬ ‫ﻭﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻋﺎﺷﻘ ﹰﺎ ﻟﻠﺒﻘﺎﺀ‪ ،‬ﻓﻼﺑﺪ ﹼ‬
‫ﻛﺎﻥ ﺍﻟﺒﻘﺎﺀ ﺻﻔ ﹲﺔ ﺧﺎﺻﺔ ﻟﻠﺒﺎﻗﻲ ﺫﻱ ﺍﳉﻼﻝ‪ ،‬ﻭﺃﻥ ﺃﺳﲈﺀﻩ ﺍﳊﺴﻨﻰ ﺑﺎﻗﻴ ﹲﺔ‪ ،‬ﻭﺃﻥ ﺍﳌﺮﺍﻳﺎ ﺍﻟﻌﺎﻛﺴﺔ‬
‫ﻜﻤﻬﺎ‪ ،‬ﺃﻱ ﺗﻨﺎﻝ ﻧﻮﻋ ﹰﺎ ﻣﻦ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻓﻼﺑﺪ ﹼ‬
‫ﺃﻥ‬ ‫ﻟﺘﺠﻠﻴﺎﺕ ﺗﻠﻚ ﺍﻷﺳﲈﺀ ﺗﻨﺼﺒﻎ ﺑﺼﺒﻐﺘﻬﺎ ﻭﺗﺄﺧﺬ ﹸﺣ ﹶ‬
‫ﻭﺭﺑﻂ ﺍﻟﻌﻼﻗﺎﺕ ﻣﻊ ﺫﻟﻚ ﺍﻟﺒﺎﻗﻲ ﺫﻱ‬‫ﹸ‬ ‫ﹼ‬
‫ﻭﺃﺟﻞ ﻭﻇﻴﻔﺔ ﻟﻪ ﻫﻮ ﺷﺪﱡ ﺍﻷﻭﺍﴏ‬ ‫ﺃﻟﺰ ﹶﻡ ﳾﺀ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﳉﻼﻝ ﻭﺍﻻﻋﺘﺼﺎﻡ ﺍﻟﺘﺎﻡ ﺑﺄﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ ،‬ﻷﻥ ﻣﺎ ﹸﻳﴫﻑ ﰲ ﺳﺒﻴﻞ ﺍﻟﺒﺎﻗﻲ ﻳﻨﺎﻝ ﻧﻮﻋ ﹰﺎ ﻣﻦ ﺍﻟﺒﻘﺎﺀ‪.‬‬
‫‪٢٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗﻌ ﹼﺒﺮ ﻋﻨﻬﺎ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪» :‬ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ« ﻓﺘﻀﻤﺪ ﺟﺮﺍﺣﺎﺕ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﻤﻌﻨﻮﻳ ﹶﺔ ﺍﻟﻐﺎﺋﺮﺓ‪ ،‬ﻛﲈ ﹸﺗ ﹶﻄﻤﺌﻦ ﺭﻏﺒﺘﹶﻪ ﺍﳌﻠﺤﺔ ﻟﻠﺒﻘﺎﺀ ﺍﻟﻤﻮ ﹶﺩﻋﺔ ﰲ ﻓﻄﺮﺗﻪ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﺗﺄﺛﻴﺮ ﺍﻟﺰﻣﺎﻥ ﰲ ﻓﻨﺎﺀ ﺍﻷﺷﻴﺎﺀ ﻭﺯﻭﺍﳍﺎ ﺗﻔﺎﻭﺗ ﹰﺎ ﻛﺒﻴﺮ ﹰﺍ‪ .‬ﻓﻤﻊ ﺃﻥ‬
‫ﻳﺘﻔﺎﻭﺕ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﹸ‬
‫ﺣﻜﻤﻬﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻔﻨﺎﺀ‬ ‫ﹶ‬ ‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻜﺘﻨﻔ ﹲﺔ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻛﺎﻟﺪﻭﺍﺋﺮ ﺍﳌﺘﺪﺍﺧﻠﺔ‪ ،‬ﹼﺇﻻ ﺃﻥ‬
‫ﳐﺘﻠﻒ ﺟﺪ ﹰﺍ‪.‬‬
‫ﹲ‬
‫ﻓﻜﲈ ﺃﻥ ﺩﻭﺍﺋﺮ ﺣﺮﻛﺔ ﻋﻘﺎﺭﺏ ﺍﻟﺴﺎﻋﺔ ﺍﻟﻌﺎ ﹼﺩﺓ ﻟﻠﺜﻮﺍﲏ ﻭﺍﻟﺪﻗﺎﺋﻖ ﻭﺍﻟﺴﺎﻋﺎﺕ ﲣﺘﻠﻒ ﰲ‬
‫ﻣﺘﻔﺎﻭﺕ‬
‫ﹲ‬ ‫ﺍﻟﴪﻋﺔ‪ ،‬ﺭﻏﻢ ﺗﺸﺎﲠﻬﺎ ﺍﻟﻈﺎﻫﺮﻱ‪ ،‬ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺣﻴﺚ ﺇﻥ ﹸﺣﻜﻢ ﺍﻟﺰﻣﻦ‬
‫ﰲ ﺩﺍﺋﺮﺓ ﺟﺴﻤﻪ‪ ،‬ﻭﺩﺍﺋﺮﺓ ﻧﻔﺴﻪ‪ ،‬ﻭﺩﺍﺋﺮﺓ ﻗﻠﺒﻪ‪ ،‬ﻭﺩﺍﺋﺮﺓ ﺭﻭﺣﻪ‪ .‬ﻓﺒﻴﻨﲈ ﺗﺮ￯ ﺣﻴﺎ ﹶﺓ ﺍﳉﺴﻢ ﻭﺑﻘﺎﺀﻩ‬
‫ﹸ‬
‫ﻭﺍﻟﻤﺴﺘﻘﺒﻞ‪،‬‬ ‫ﻭﻭﺟﻮ ﹶﺩﻩ ﻣﺤﺼﻮﺭ ﹰﺓ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﻌﻴﺶ ﻓﻴﻪ ﺃﻭ ﰲ ﺳﺎﻋﺘﻪ‪ ،‬ﻭﻳﻨﻌﺪﻡ ﺃﻣﺎ ﹶﻣﻪ ﺍﳌﺎﴈ‬
‫ﻳﻀﻢ ﺃﻳﺎﻣ ﹰﺎ ﻋﺪﺓ ﻗﺒﻞ ﺣﺎﴐﻩ‬
‫ﹼ‬ ‫ﹶ‬
‫ﻭﻣﻴﺪﺍﻥ ﻭﺟﻮﺩﻩ ﻳﺘﹼﺴﻊ ﻭﻳﺘﺴﻊ ﺣﺘﻰ‬ ‫ﺑﻚ ﺗﺮ￯ ﺩﺍﺋﺮ ﹶﺓ ﺣﻴﺎﺓ ﻗﻠﺒﹺﻪ‬
‫ﺇﺫﺍ ﹶ‬
‫ﺃﻋﻈﻢ ﻭﺃﻭﺳﻊ ﺑﻜﺜﲑ ﺣﻴﺚ ﺗﺴﻊ ﺳﻨﲔ ﻗﺒﻞ‬
‫ﹸ‬ ‫ﻭﺃﻳﺎﻣ ﹰﺎ ﺑﻌﺪﻩ‪ ،‬ﺑﻞ ﱠ‬
‫ﺇﻥ ﺩﺍﺋﺮ ﹶﺓ ﺣﻴﺎﺓ ﺍﻟﺮﻭﺡ ﻭﻣﻴﺪﺍﻧﹶﻬﺎ‬
‫ﻳﻮﻣﻬﺎ ﺍﳊﺎﴐ ﻭﺳﻨﲔ ﺑﻌﺪﹶ ﻩ‪.‬‬
‫ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺎﲏ ﻳﺘﻀﻤﻦ ﻋﻤﺮ ﹰﺍ ﺑﺎﻗﻴ ﹰﺎ ﻣﻦ ﺣﻴﺚ‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﺑﻨﺎ ﹰﺀ ﻋﲆ ﻫﺬﺍ ﺍﻹﺳﺘﻌﺪﺍﺩ‪ ،‬ﻓﺈﻥ ﹶ‬
‫ﺣﻴﺎﺗﻪ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ‬
‫ﺍﻟﺴﺒﺤﺎﻧﻴﺔ ﻭﺍﳌﺮﺿﻴﺎﺕ ﺍﻟﺮﲪﺎﻧﻴﺔ‪،‬‬
‫ﺗﺤ ﹶﻴﻴﺎﻥ ﺑﺎﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻭﺍﳌﺤﺒﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﹸ‬
‫ﺑﻞ ﻳﻨﺘﺞ ﻫﺬﺍ ﺍﻟﻌﻤﺮ ﺍﻟﺒﺎﻗﻲ ﺍﳋﺎﻟﺪ ﰲ ﺩﺍﺭ ﺍﳋﻠﻮﺩ ﻭﺍﻟﺒﻘﺎﺀ‪ ،‬ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﻟﻌﻤﺮ ﺍﻟﻔﺎﲏ ﺑﻤﺜﺎﺑﺔ‬
‫ﻋﻤﺮ ﺃﺑﺪﻱ‪.‬‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﻟﺒﺎﻗﻲ ﺍﳊﻖ‪ ،‬ﻭﰲ ﺳﺒﻴﻞ ﳏﺒﺘﻪ‪ ،‬ﻭﰲ‬ ‫ﹸ‬ ‫ﺇﻥ ﺛﺎﻧﻴ ﹰﺔ ﻭﺍﺣﺪﺓ ﻳﻘﻀﻴﻬﺎ‬
‫ﺃﺟﻞ‪ ،‬ﱠ‬
‫ﺳﺒﻴﻞ ﻣﻌﺮﻓﺘﻪ ﻭﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺗﻪ‪ ،‬ﺗﹸﻌﺪﹼ ﺳﻨ ﹰﺔ ﻛﺎﻣﻠﺔ‪ .‬ﺑﻞ ﻫﻲ ﺑﺎﻗﻴ ﹲﺔ ﺩﺍﺋﻤﺔ ﻻ ﻳﻌﱰﳞﺎ ﺍﻟﻔﻨﺎ ﹸﺀ‪ .‬ﺑﻴﻨﲈ ﺳﻨ ﹲﺔ‬
‫ﺇﻥ ﱂ ﺗﻜﻦ ﻣﺼﺮﻭﻓ ﹰﺔ ﰲ ﺳﺒﻴﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻓﻬﻲ ﺯﺍﺋﻠ ﹲﺔ ﺣﺘﻤ ﹰﺎ‪ ،‬ﻭﻫﻲ ﰲ ﹸﺣﻜﻢ ﳊﻈﺔ ﺧﺎﻃﻔﺔ‪،‬‬
‫ﻣﻦ ﺍﻟﻌﻤﺮ ﹾ‬
‫ﻓﻤﻬﲈ ﹶﺗ ﹸﻄﻞ ﺣﻴﺎ ﹸﺓ ﺍﻟﻐﺎﻓﻠﲔ ﻓﻬﻲ ﺑﻤﺜﺎﺑﺔ ﳊﻈﺎﺕ ﻋﺎﺑﺮﺓ ﻻ ﲡﺎﻭﺯ ﺛﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻗﻮﻝ ﻣﺸﻬﻮﺭ ﻳﺪﻝ ﻋﲆ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪:‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٤‬‬
‫‪ ‬‬ ‫‪       ‬‬ ‫‪‬‬
‫»‪«         ‬‬
‫‪‬‬
‫‪‬‬ ‫‪‬‬
‫ﺃﻱ ﺇﻥ ﺛﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻔﺮﺍﻕ ﻃﻮﻳﻠ ﹲﺔ ﺟﺪ ﹰﺍ ﻛﺄﳖﺎ ﹶﺳﻨ ﹲﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻴﻨﲈ ﹶﺳﻨ ﹲﺔ ﻛﺎﻣﻠﺔ ﻣﻦ ﺍﻟﻮﺻﺎﻝ‬
‫ﺗﺒﺪﻭ ﻗﺼﲑﺓ ﻛﺎﻟﺜﺎﻧﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ‪.‬‬
‫ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ ﺿﻤﻦ‬ ‫ﺑﻴﺪ ﺃﲏ ﹸﺃﺧﺎﻟﻒ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺍﳌﺸﻬﻮﺭ ﻓﺄﻗﻮﻝ‪» :‬ﺇﻥ ﺛﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ ﻳﻘﻀﻴﻬﺎ‬
‫ﻣﺮﺿﺎﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﰲ ﺳﺒﻴﻞ ﺍﻟﺒﺎﻗﻲ ﺫﻱ ﺍﳉﻼﻝ ﻭﻟﻮﺟﻬﻪ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺃﻱ ﺛﺎﻧﻴ ﹲﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﺍ‬
‫ﹸ‬
‫ﺍﻟﻔﺮﺍﻕ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﻧﻈﺮ‬ ‫ﻛﺴﻨﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﺑﻞ ﻛﻨﺎﻓﺬﺓ ﹸﻣﻄ ﹼﻠﺔ ﻋﲆ ﺣﻴﺎﺓ ﺩﺍﺋﻤﺔ ﺑﺎﻗﻴﺔ‪ .‬ﺃﻣﺎ‬
‫ﺍﻟﻮﺻﺎﻝ ﻟﻴﺴﺖ ﹶ‬
‫ﺍﻟﺴﻨ ﹶﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻛﺎﻟﺜﺎﻧﻴﺔ‪ ،‬ﺑﻞ ﳚﻌﻞ ﺃﻟﻮﻑ ﺍﻟﺴﻨﲔ ﻛﺄﳖﺎ ﺛﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ«‪.‬‬ ‫ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻓﻼ ﳚﻌﻞ ﹶ‬
‫ﻭﻫﻨﺎﻙ ﻣﺜﻞ ﺁﺧﺮ ﺃﻛﺜﺮ ﹸﺷﻬﺮﺓ ﻣﻦ ﺍﻟﺴﺎﺑﻖ ﻳﺆﻳﺪ ﻣﺎ ﻧﻘﺮﺭﻩ ﻭﻫﻮ‪:‬‬
‫‪   ‬‬ ‫‪‬‬ ‫‪                        ‬‬
‫‪‬‬
‫‪‬‬ ‫‪‬‬ ‫‪            ‬‬
‫‪  ‬‬ ‫‪‬‬ ‫‪‬‬
‫‪‬‬‫‪‬‬ ‫‪    ‬‬
‫‪       ‬‬ ‫‪‬‬
‫ﻟﻠﻤ ﹶﺜﻞ ﺍﻟﺴﺎﺑﻖ ﻓﺴﻴﻜﻮﻥ ﻛﺎﻵﰐ‪:‬‬ ‫ﺃﻣﺎ ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺒﲔ ﻭﺟﻬ ﹰﺎ ﺻﺤﻴﺤ ﹰﺎ ﹶ‬
‫ﻓﺎﻥ‪ ،‬ﻓﻤﻬﲈ ﻃﺎﻝ ﻓﻬﻮ ﻳﻤﴤ ﰲ ﳌﺤﺔ‪،‬‬ ‫ﻭﺻﺎﻝ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﻔﺎﻧﻴﺔ ﻗﺼﲑ ﺟﺪ ﹰﺍ ﻷﻧﻪ ﹴ‬ ‫ﹶ‬ ‫ﱠ‬
‫ﺇﻥ‬
‫ﹲ‬
‫ﺍﻟﺘﻮﺍﻕ ﻟﻠﺒﻘﺎﺀ ﻻ ﻳﺴﺘﻤﺘﻊ‬
‫ﻻ ﺫﺍ ﺣﴪﺓ‪ ،‬ﻭﺭﺅﻳﺎ ﻋﺎﺑﺮ ﹰﺓ ﺗﻮﺭﺙ ﺍﻷﺳﻰ‪ .‬ﻓﺎﻟﻘﻠﺐ ﺍﻹﻧﺴﺎﲏ ﹼ‬ ‫ﻭﻳﻐﺪﻭ ﺧﻴﺎ ﹰ‬
‫ﹸ‬
‫ﺍﻟﻔﺮﺍﻕ ﻃﻮﻳﻞ ﻭﻣﻴﺪﺍﻧﹸﻪ‬ ‫ﻣﻦ ﹶﺳ ﹴﻨﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺻﺎﻝ ﹼﺇﻻ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﰲ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻣﻦ ﻟﺬﺓ‪ .‬ﺑﻴﻨﲈ‬
‫ﻭﺍﺳﻊ ﻓﺴﻴﺢ‪ ،‬ﻓﺜﺎﻧﻴ ﹲﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻪ ﺗﺴﺘﺠﻤﻊ ﺃﻟﻮﺍﻧ ﹰﺎ ﻣﻦ ﺍﻟﻔﺮﺍﻕ ﻣﺎ ﻳﺴﺘﻐﺮﻕ ﹶﺳﻨﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﺑﻞ ﺳﻨﲔ‪.‬‬
‫ﻓﺎﻟﻘﻠﺐ ﺍﳌﺸﺘﺎﻕ ﺇﱃ ﺍﳋﻠﻮﺩ ﻳﺘﺄﺫ￯ ﻣﻦ ﻓﺮﺍﻕ ﻳﻤﴤ ﰲ ﺛﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻛﺄﻧﻪ ﻳﻨﺴﺤﻖ ﲢﺖ ﺁﻻﻡ ﻓﺮﺍﻕ‬
‫ﺳﻨﲔ ﻋﺪﺓ‪ ،‬ﺣﻴﺚ ﻳﺬﻛﹼﺮﻩ ﺫﻟﻚ ﺍﻟﻔﺮﺍﻕ ﺑﲈ ﻻ ﹸﻳﻌﺪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻔﺮﺍﻕ‪ .‬ﻭﻫﻜﺬﺍ ﻓﲈﴈ ﲨﻴﻊ ﺃﺷﻜﺎﻝ‬
‫ﺍﳌﺤﺒﺔ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳍﺎﺑﻄﺔ ﻭﻣﺴﺘﻘﺒ ﹸﻠﻬﺎ ﻣﲇﺀ ﺑﺄﻟﻮﺍﻥ ﻣﻦ ﺍﻟﻔﺮﺍﻕ‪.‬‬
‫ﻭﻟﻠﻤﻨﺎﺳﺒﺔ ﻧﻘﻮﻝ‪:‬‬
‫ﻋﻤﺮ ﹴ‬
‫ﺑﺎﻕ ﻃﻮﻳﻞ ﻣﺪﻳﺪ‪ ،‬ﺑﻞ ﻣﺜﻤﺮ‬ ‫ﻋﻤﺮﻛﻢ ﺍﻟﻘﺼﲑ ﺍﻟﻔﺎﲏ ﺇﱃ ﹴ‬
‫ﺗﺤﻮﻳﻞ ﹺ‬
‫ﹶ‬ ‫ﺃﳞﺎ ﺍﻟﻨﺎﺱ! ﺃﺗﺮﻳﺪﻭﻥ‬
‫ﺑﺎﳌﻐﺎﻧﻢ ﻭﺍﳌﻨﺎﻓﻊ؟‬
‫ﻋﻤﺮﻛﻢ ﰲ ﺳﺒﻴﻞ ﺍﻟﺒﺎﻗﻲ‪،‬‬
‫ﺃﻥ ﻧﻌﻢ‪ .‬ﻭﻫﻮ ﻣﻘﺘﴣ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻓﺎﴏﻓﻮﺍ ﺇﺫﻥ ﹶ‬ ‫ﻓﲈ ﺩﺍﻡ ﺍﳉﻮﺍﺏ‪ :‬ﹾ‬
‫ﻷﻥ ﺃ ﹼﻳﲈ ﳾﺀ ﻳﺘﻮﺟﻪ ﺇﱃ ﺍﻟﺒﺎﻗﻲ ﻳﻨ ﹾﹶﻞ ﺗﺠﻠﻴ ﹰﺎ ﻣﻦ ﲡﻠﻴﺎﺗﻪ ﺍﻟﺒﺎﻗﻴﺔ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻳﻄﻠﺐ ﺑﺈﳊﺎﺡ ﻋﻤﺮ ﹰﺍ ﻃﻮﻳﻼﹰ ﻭﻫﻮ ﻣﺸﺘﺎﻕ ﺇﱃ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﺛﻤﺔ ﻭﺳﻴﻠ ﹲﺔ ﺃﻣﺎﻣﻪ‬
‫‪٢٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻣﻌﻨﻰ‪ ،‬ﻓﻼﺑﺪ ﺃﻧﻪ ﹾ‬
‫‪-‬ﺇﻥ‬ ‫ﻋﻤﺮ ﻃﻮﻳﻞ‬ ‫ﻟﺘﺤﻮﻳﻞ ﻫﺬﺍ ﺍﻟﻌﻤﺮ ﺍﻟﻔﺎﲏ ﺇﱃ ﻋﻤﺮ ﹴ‬
‫ﺑﺎﻕ‪ ،‬ﺑﻞ ﻳﻤﻜﻦ ﺗﺒﺪﻳ ﹸﻠﻪ ﺇﱃ ﹴ‬
‫ﹰ‬
‫ﱂ ﺗﺴﻘﻂ ﺇﻧﺴﺎﻧﻴﺘﹸﻪ‪ -‬ﺳﻴﺒﺤﺚ ﻋﻦ ﺗﻠﻚ ﺍﻟﻮﺳﻴﻠﺔ ﻭﻳﻨ ﹼﻘﺐ ﻋﻨﻬﺎ‪ ،‬ﻭﻻﺑﺪ ﺃﻧﻪ ﺳﻴﺴﻌﻰ ﺣﺜﻴﺜﺎ ﻟﺘﺤﻮﻳﻞ‬
‫ﺫﻟﻚ ﺍﳌﻤﻜﻦ ﺇﱃ ﻓﻌﻞ ﻣﻠﻤﻮﺱ‪ ،‬ﻭﻻﺑﺪ ﺃﻧﻪ ﺳﻴﺼﺒﻮ ﺇﱃ ﺫﻟﻚ ﺍﳍﺪﻑ ﺑﺄﻋﲈﻟﻪ ﻭﺣﺮﻛﺎﺗﻪ ﻛﺎﻓﺔ‪.‬‬
‫ﻓﺪﻭﻧﻜﻢ ﺍﻟﻮﺳﻴﻠﺔ‪:‬‬
‫ﺍﻋﻤﻠﻮﺍ ﷲ‪ ،‬ﺍﻟﺘﻘﻮﺍ ﻟﻮﺟﻪ ﺍﷲ‪ ،‬ﺍﺳﻌﻮﺍ ﻷﺟﻞ ﺍﷲ‪ .‬ﻭﻟﺘﻜﻦ ﺣﺮﻛﺎﺗﹸﻜﻢ ﻛ ﱡﻠﻬﺎ ﺿﻤﻦ ﻣﺮﺿﺎﺓ‬
‫ﺩﻗﺎﺋﻖ ﻋﻤﺮﻛﻢ ﺍﻟﻘﺼﲑ ﻗﺪ ﺃﺻﺒﺤﺖ ﺑﺤﻜﻢ‬
‫ﹶ‬ ‫ﺍﷲ )ﷲ‪ ..‬ﻟﻮﺟﻪ ﺍﷲ‪ ..‬ﻷﺟﻞ ﺍﷲ( ﻭﻋﻨﺪﻫﺎ ﺗﺮﻭﻥ ﺃﻥ‬
‫ﺳﻨﲔ ﻋﺪﺓ‪.‬‬

‫ﺗﺸﲑ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ »ﻟﻴﻠ ﹸﺔ ﺍﻟﻘﺪﺭ« ﻓﻤﻊ ﺃﳖﺎ ﻟﻴﻠ ﹲﺔ ﻭﺍﺣﺪﺓ ﹼﺇﻻ ﺃﳖﺎ ﹲ‬
‫ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺷﻬﺮ ‪-‬ﺑﻨﺺ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ -‬ﺃﻱ ﰲ ﹸﺣﻜﻢ ﺛﲈﻧﲔ ﻭﻧﻴﻒ ﻣﻦ ﺍﻟﺴﻨﲔ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺇﺷﺎﺭﺓ ﺃﺧﺮ￯ ﺇﱃ ﺍﳊﻘﻴﻘﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻫﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻘﺮﺭﺓ ﻟﺪ￯ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ‬
‫ﺍﻟﻤﻌﺮﺍﺝ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻓﻘﺪ ﺍﻧﺒﺴﻄﺖ‬
‫ﹸ‬ ‫ﻭﺍﳊﻘﻴﻘﺔ‪ ،‬ﺗﻠﻚ ﻫﻲ »ﺑﺴﻂ ﺍﻟﺰﻣﺎﻥ« ﺍﻟﺬﻱ ﻳﺜﺒﺘﹸﻪ ﻭ ﹸﻳﻈﻬﺮﻩ ﻓﻌ ﹰ‬
‫ﻼ‬
‫ﺩﻗﺎﺋﻖ ﻣﻌﺪﻭﺩﺓ ﺇﱃ ﺳﻨﲔ ﻋﺪﺓ‪ ،‬ﻓﻜﺎﻧﺖ ﻟﺴﺎﻋﺎﺕ ﺍﳌﻌﺮﺍﺝ ﻣﻦ ﺍﻟﺴﻌﺔ ﻭﺍﻹﺣﺎﻃﺔ ﻭﺍﻟﻄﻮﻝ ﻣﺎ‬
‫ﹲ‬ ‫ﻓﻴﻪ‬
‫ﻓﺪﻗﺎﺋﻖ ﻣﻌﺪﻭﺩﺓ ﻣﻦ ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ ﺗﻀﻢ ﺃﻟﻮﻓﺎ‬
‫ﹲ‬ ‫ﻷﻟﻮﻑ ﺍﻟﺴﻨﲔ‪ ،‬ﺇﺫ ﺩﺧﻞ ﷺ ﺑﺎﳌﻌﺮﺍﺝ ﺇﱃ ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ‪،‬‬
‫ﻣﻦ ﺳﻨﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻭﳑﺎ ﻳﺜﺒﺖ ﺣﻘﻴﻘﺔ »ﺑﺴﻂ ﺍﻟﺰﻣﺎﻥ« ﻫﺬﺍ ﻣﺎ ﻭﻗﻊ ﻣﻦ ﺣﻮﺍﺩﺙ ﻏﺰﻳﺮﺓ ﻟﻸﻭﻟﻴﺎﺀ ﺍﻟﺼﺎﳊﲔ‪،‬‬
‫ﻨﺠﺰ ﻣﻦ ﺍﻷﻋﲈﻝ ﰲ ﻳﻮﻡ ﻛﺎﻣﻞ‪ .‬ﻭﺑﻌﻀﻬﻢ ﺃﻧﺠﺰﻭﺍ ﰲ‬
‫ﻓﻘﺪ ﻛﺎﻥ ﺑﻌﻀﻬﻢ ﻳﺆﺩﻱ ﰲ ﺩﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻣﺎ ﹸﻳ ﹶ‬
‫ﻨﺠﺰ ﰲ ﺳﻨﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺑﻌﻀﻬﻢ ﺧﺘﻤﻮﺍ ﺍﻟﻘﺮﺁﻥ ﰲ ﺩﻗﻴﻘﺔ‪.‬‬
‫ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳌﻬﲈﺕ ﻣﺎ ﹸﻳ ﹶ‬
‫ﻭﻫﻜﺬﺍ ﻓﻬﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻋﻨﻬﻢ ﻭﺃﻣﺜﺎ ﹸﻟﻬﺎ ﻻ ﺗﺮﻗﻰ ﺇﻟﻴﻬﺎ ﺍﻟﺸﺒﻬﺎﺕ ﻷﻥ ﺍﻟﺮﻭﺍﺓ ﺻﺎﺩﻗﻮﻥ‬
‫ﺻﺎﳊﻮﻥ ﻳﺘﺮ ﹼﻓﻌﻮﻥ ﻋﻦ ﺍﻟﻜﺬﺏ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺃﻥ ﺍﳊﻮﺍﺩﺙ ﻣﺘﻮﺍﺗﺮ ﹲﺓ ﻭﻛﺜﲑﺓ ﺟﺪﺍ ﻭﻳﺮﻭﻭﳖﺎ ﺭﻭﺍﻳ ﹶﺔ‬
‫ﻧﻮﻉ ﻣﻨﻪ ﻳﺼﺪﹼ ﻗﻪ ﱡ‬
‫ﻛﻞ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﻣﺎ‬ ‫ﹸ‬
‫ﻓﺒﺴﻂ ﺍﻟﺰﻣﺎﻥ ﺣﻘﻴﻘﺔ ﺛﺎﺑﺘﺔ‪ (١) .‬ﻭﻫﻨﺎﻙ ﹲ‬ ‫ﺷﻬﻮﺩ‪ .‬ﻓﻼﺷﻚ ﻓﻴﻬﺎ‪.‬‬
‫ﻳﺮﺍﻩ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺭﺅﻳﺎ ﰲ ﺍﳌﻨﺎﻡ‪ ،‬ﺇﺫ ﻗﺪ ﻳﺮ￯ ﺭﺅﻳﺎ ﻻ ﺗﺴﺘﻐﺮﻕ ﺩﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻴﻨﲈ ﻳﻘﴤ ﻓﻴﻬﺎ ﻣﻦ‬

‫)‪ (١‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ ~ } | {﴿ :‬ﮯ ¡ ‪) ﴾ ¨ § ¦ ¥ ¤ £ ¢‬ﺍﻟﻜﻬﻒ‪¨ § ¦﴿ (١٩ :‬‬

‫© ‪) ﴾® ¬ « ª‬ﺍﻟﻜﻬﻒ‪ .(٢٥ :‬ﻓﻬﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ﺍﻟﻜﺮﻳﻤﺘﺎﻥ ﺗﺪﻻﻥ ﻋﲆ »ﻃﻲ ﺍﻟﺰﻣﺎﻥ« ﻛﲈ ﺃﻥ ﺍﻵﻳﺔ‬
‫ﺍﻵﺗﻴﺔ ﺗﺪﻝ ﻋﲆ »ﺑﺴﻂ ﺍﻟﺰﻣﺎﻥ«‪) ﴾/ . - , + * ) (﴿ :‬ﺍﳊﺞ‪) .(٤٧ :‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٦‬‬
‫ﺍﻷﺣﻮﺍﻝ ﻭﻳﺘﻜﻠﻢ ﻣﻦ ﺍﻟﻜﻼﻡ ﻭﻳﺴﺘﻤﺘﻊ ﻣﻦ ﺍﻟﻠﺬﺍﺋﺬ ﻭﻳﺘﺄﱂ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﺎ ﳛﺘﺎﺝ ﺇﱃ ﻳﻮﻡ ﻛﺎﻣﻞ ﰲ‬
‫ﺍﻟﻴﻘﻈﺔ ﻭﺭﺑﲈ ﺇﱃ ﺃﻳﺎﻡ ﻋﺪﺓ‪.‬‬
‫ﺣﺎﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻣﻊ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﹴ‬
‫ﻓﺎﻥ ﹼﺇﻻ ﺃﻧﻪ ﳐﻠﻮﻕ ﻟﻠﺒﻘﺎﺀ‪ .‬ﹶﺧ ﹶﻠﻘﻪ ﺍﻟﺒﺎﺭﺉ ﺍﻟﻜﺮﻳﻢ ﺑﻤﺜﺎﺑﺔ‬
‫ﻭﺻﻮﺭﻩ ﻋﲆ ﺃﺣﺴﻦ‬ ‫ﹴ‬
‫ﻣﺮﺁﺓ ﻋﺎﻛﺴﺔ ﻟﺘﺠﻠﻴﺎﺗﻪ ﺍﻟﺒﺎﻗﻴﺔ‪ ،‬ﻭﻛ ﹼﻠﻔﻪ ﺑﺎﻟﻘﻴﺎﻡ ﺑﻤﻬﲈﺕ ﺗﺜﻤﺮ ﺛﻤﺎﺭ ﹰﺍ ﺑﺎﻗﻴ ﹰﺔ‪،‬‬
‫ﹼ‬
‫ﺻﻮﺭﺓ ﺣﺘﻰ ﺃﺻﺒﺤﺖ ﺻﻮﺭﺗﹸﻪ ﻣﺪﺍﺭ ﻧﻘﻮﺵ ﲡﻠﻴﺎﺕ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ ﺍﻟﺒﺎﻗﻴﺔ‪ ،‬ﻟﺬﺍ ﻓﺴﻌﺎﺩ ﹸﺓ ﻫﺬﺍ‬
‫ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺫﻟﻚ ﺍﻟﺒﺎﻗﻲ ﺑﻜﺎﻣﻞ ﺟﻬﻮﺩﻩ ﻭﺟﻮﺍﺭﺣﻪ ﻭﺑﺠﻤﻴﻊ‬
‫ﹼ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭﻭﻇﻴﻔﺘﹸﻪ ﺍﻷﺳﺎﺱ ﺇﻧﲈ ﻫﻲ‬
‫ﺍﺳﺘﻌﺪﺍﺩﺍﺗﻪ ﺍﻟﻔﻄﺮﻳﺔ‪ ،‬ﺳﺎﺋﺮ ﹰﺍ ﹸﻗﺪﹸ ﻣ ﹰﺎ ﰲ ﺳﺒﻴﻞ ﻣﺮﺿﺎﺗﻪ‪ ،‬ﻣﺘﻤﺴﻜ ﹰﺎ ﺑﺄﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ ،‬ﻣﺮﺩﺩ ﹰﺍ ﺑﺠﻤﻴﻊ‬
‫ﻟﻄﺎﺋﻔﻪ ‪-‬ﻣﻦ ﻗﻠﺐ ﻭﺭﻭﺡ ﻭﻋﻘﻞ‪ -‬ﻣﺎ ﻳﺮﺩﺩﻩ ﻟﺴﺎﻧﹸﻪ‪» :‬ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ«‪:‬‬
‫ﻫﻮ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻫﻮ ﺍﻷﺯﱄ ﺍﻷﺑﺪﻱ‪ ،‬ﻫﻮ ﺍﻟﴪﻣﺪﻱ‪ ،‬ﻫﻮ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﻫﻮ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻫﻮ ﺍﳌﺤﺒﻮﺏ‪،‬‬
‫ﻫﻮ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻫﻮ ﺍﳌﻌﺒﻮﺩ‪.‬‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬
‫﴿ ¶¸‪﴾¾½¼»º¹‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫)ﻟﻘﺪ ﺍﺭﺗﺆﻱ ﺃﻥ ﹸﻳﻄ ﹶﻠﻖ ﻋﲆ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﺳﻢ »ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ«(‬

‫ﺇﻥ »ﻣﺴﺄﻟﺔ ﺍﻹﻣﺎﻣﺔ« ﻣﻊ ﻛﻮﳖﺎ ﻣﺴﺄﻟ ﹰﺔ ﻓﺮﻋﻴﺔ ﹼﺇﻻ ﹼ‬

‫ﺃﻥ ﻛﺜﺮﺓ‬ ‫ﱠ‬
‫ﺍﻻﻫﺘﲈﻡ ﲠﺎ ﺟﻌﻠﺘﹾﻬﺎ ﺗﺪﺧﻞ ﺿﻤﻦ ﻣﺒﺎﺣﺚ ﺍﻹﻳﲈﻥ ﰲ ﻛﺘﺐ‬
‫ﺫﺍﺕ‬
‫ﻋﻠﻢ ﺍﻟﻜﻼﻡ ﻭﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻏﺪﺕ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﹶ‬
‫ﻋﻼﻗﺔ ﺑﺨﺪﻣﺘﻨﺎ ﺍﻷﺳﺎﺳﻴﺔ‪ ،‬ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﻳﲈﻥ‪ ،‬ﻭﻗﺪ‬
‫ﹸﺑﺤﺜﺖ ﺑﺤﺜ ﹰﺎ ﺟﺰﺋﻴ ﹰﺎ‪.‬‬

‫‬

‫﴿| } ~ ﮯ ¡ ‪¦ ¥ ¤ £ ¢‬‬
‫§¨©‪¸ μ´³²±°¯®¬ * ª‬‬
‫‪) ﴾¾ ½ ¼ » º ¹‬ﺍﻟﺘﻮﺑﺔ‪(١٢٩-١٢٨:‬‬

‫﴿ ‪) ﴾ 4 3 2 1 0 / . - , +‬ﺍﻟﺸﻮﺭ￯‪(٢٣:‬‬

‫ﺳﻨﺸﲑ ﺇﱃ ﲨﻠﺔ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﺗﺰﺧﺮ ﲠﺎ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﺫﻟﻚ ﺿﻤﻦ‬
‫ﻣﻘﺎﻣﲔ ﺍﺛﻨﲔ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٨‬‬
‫ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ‬
‫ﻋﺒﺎﺭﺓ ﻋﻦ ﺃﺭﺑﻊ ﻧﻜﺎﺕ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﹺ‬
‫ﻭﻏﺎﻳﺔ ﺭﲪﺘﻪ ﻋﲆ ﺃ ﹼﻣﺘﻪ‪.‬‬ ‫ﻭﻫﻲ ﺗﻌ ﹼﺒﺮ ﻋﻦ ﻛﲈﻝ ﺭﺃﻓﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ﷺ‬
‫ﺭﻭﺍﻳﺎﺕ ﺻﺤﻴﺤﺔ ﺗﺒﲔ ﻣﺪ￯ ﺭﺃﻓﺘﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺷﻔﻘﺘﻪ ﺍﻟﺘﺎﻣﺔ ﻋﲆ ﺃﻣﺘﻪ‪ ،‬ﺑﺄﻧﻪ‬
‫ﹲ‬ ‫ﻧﻌﻢ‪ ،‬ﻟﻘﺪ ﻭﺭﺩﺕ‬
‫ﻛﻞ ﺃﺣﺪ‪ ،‬ﺑﻞ ﺣﺘﻰ ﺍﻷﻧﺒﻴﺎ ﹸﺀ‬‫ﷺ ﻳﺪﻋﻮ ﻳﻮﻡ ﺍﳊﴩ ﺍﻷﻋﻈﻢ ﺑـ)ﺃ ﹼﻣﺘﻲ ﺃ ﹼﻣﺘﻲ()‪ (١‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﱡ‬
‫ﻋﻈﻴﻢ ﺷﻔﻘﺘﻪ‬
‫ﹶ‬ ‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﺑـ»ﻧﻔﴘ ﻧﻔﴘ« ﻣﻦ ﹶﻫﻮﻝ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﺭﻫﺒﺘﻪ‪ .‬ﻓﻜﲈ ﺗﺒﲔ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺎﺕ‬
‫ﺳﻤﻌﺖ ﻭﺍﻟﺪﺗﹸﻪ ﻣﻨﻪ ﻋﻨﺪ ﻭﻻﺩﺗﻪ ﺃﻧﻪ ﻳﻨﺎﺟﻲ‪» :‬ﺃﻣﺘﻲ ﺃﻣﺘﻲ« ﻛﲈ ﻫﻮ ﻣﺼﺪﱠ ﹲﻕ ﻟﺪ￯ ﺃﻫﻞ‬‫ﹾ‬ ‫ﻋﲆ ﺃﻣﺘﻪ ﻓﻘﺪ‬
‫ﺇﻥ ﺳﲑﺗﻪ ﺍﻟﻌﻄﺮﺓ ﻛ ﱠﻠﻬﺎ‪ ،‬ﻭﻣﺎ ﻧﴩﻩ ﰲ ﺍﻵﻓﺎﻕ ﻣﻦ ﻣﻜﺎﺭﻡ‬ ‫ﺍﻟﻜﺸﻒ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﺼﺎﳊﲔ‪ .‬ﻭﻛﺬﺍ ﱠ‬
‫ﻋﻈﻴﻢ ﺷﻔﻘﺘﻪ ﻋﲆ ﺃﻣﺘﻪ‬
‫ﹶ‬ ‫ﺍﻷﺧﻼﻕ ﺍﻟﻤﻜ ﹼﻠﻠﺔ ﺑﺎﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﺗﺒﲔ ﹶ‬
‫ﻛﻤﺎﻝ ﺭﺃﻓﺘﻪ ﻭﺷﻔﻘﺘﻪ‪ ،‬ﻛﲈ ﺃﻧﻪ ﺃﻇﻬﺮ‬
‫ﺑﺈﻇﻬﺎﺭ ﺣﺎﺟﺘﻪ ﺍﻟﺘﻲ ﻻﲢﺪ ﺇﱃ ﺻﻠﻮﺍﺕ ﺃﻣﺘﻪ ﻋﻠﻴﻪ‪ ،‬ﺗﻠﻚ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﺘﻲ ﺗﺒﲔ ﻣﺪ￯ ﻋﻼﻗﺘﻪ ﺍﻟﺮﺅﻭﻓﺔ‬
‫ﺑﺠﻤﻴﻊ ﺳﻌﺎﺩﺍﺕ ﺃﻣﺘﻪ‪.‬‬
‫ﻓﻔﻲ ﺿﻮﺀ ﻫﺬﻩ ﺍﻟﺮﺃﻓﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻭﻫﺬﻩ ﺍﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ ﳍﺬﺍ ﺍﳌﺮﺷﺪ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ‬
‫ﺍﻹﻋﺮﺍﺽ ﻋﻦ ﺳﻨﹼﺘﻪ ﺍﻟﺴﻨﻴﺔ ﻛﻔﺮﺍﻧ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ﺑﻞ ﻣﻮﺗ ﹰﺎ ﻟﻠﻮﺟﺪﺍﻥ ! ﻗﺲ ﺫﻟﻚ‬
‫ﹸ‬ ‫ﷺ؛ ﻛﻢ ﻳﻜﻮﻥ‬
‫ﺑﻨﻔﺴﻚ ﻭﻗﺪﹼ ﺭ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺇﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ﷺ ﻗﺪ ﺃﺑﺪ￯ ﺭﺃﻓ ﹰﺔ ﻋﻈﻴﻤﺔ ﲡﺎﻩ ﹴ‬
‫ﺃﻣﻮﺭ ﻭﻣﻮﺍ ﱠﺩ ﺟﺰﺋﻴﺔ ﺧﺎﺻﺔ‪ ،‬ﺿﻤﻦ‬ ‫ﱠ‬
‫ﺻﺮﻑ ﺗﻠﻚ ﺍﻟﺸﻔﻘﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﻟﺮﺃﻓﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺇﱃ ﺗﻠﻚ‬
‫ﹶ‬ ‫ﻣﻬﻤﺘﻪ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺸﺎﻣﻠﺔ‪ .‬ﻓﻴﺒﺪﻭ ﺃﻥ‬
‫ﹼ‬
‫ﹺ‬
‫ﺍﻷﻣﻮﺭ ﺍﳉﺰﺋﻴﺔ ﻭﺍﳌﻮﺍﺩ ﺍﳋﺎﺻﺔ ﻻ ﻳﻨﺎﺳﺐ ‪-‬ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﺮ‪ -‬ﻋ ﹶﻈﻢ ﻭﻇﻴﻔﺔ ﺍﻟﻨﺒﻮﺓ ﻭﻻ ﻳﻼﺋﻤﻬﺎ‪.‬‬
‫ﻃﺮﻑ ﺳﻠﺴﻠﺔ ﺗﺘﻮﱃ ﰲ‬
‫ﹶ‬ ‫ﻭﻟﻜﻦ ﺍﻟﻮﺍﻗﻊ ﻭﺍﳊﻘﻴﻘﺔ ﺃﻥ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﺍﳉﺰﺋﻴﺔ ﻭﺍﻷﻣﺮ ﺍﳋﺎﺹ ﻳﻤﺜﻞ‬
‫ﺍﳌﺴﺘﻘﺒﻞ ﻣﻬﻤ ﹰﺔ ﻧﺒﻮﻳﺔ ﻛﻠ ﹼﻴﺔ؛ ﻟﺬﺍ ﹸﺃﻋﻄﻲ ﳌﻤﺜﻠﻬﺎ ﺗﻠﻚ ﺍﻷﳘﻴﺔ ﺍﻟﺒﺎﻟﻐﺔ‪.‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺇﻥ ﺇﻇﻬﺎﺭ ﺍﻟﺮﺳﻮﻝ ﷺ ﺷﻔﻘﺔ ﻓﺎﺋﻘﺔ ﻭﺃﳘﻴﺔ ﺑﺎﻟﻐﺔ ﻟﻠﺤﺴﻦ ﻭﺍﳊﺴﲔ ﺭﴈ ﺍﷲ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺘﻮﺣﻴﺪ ‪٣٢‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﻳﲈﻥ ‪.٣٢٦‬‬

‫‪٢٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﺮﺍﺑــﻌــﺔ‬
‫ﻋﻨﻬﲈ ﰲ ﺻﺒﺎﳘﺎ‪ (١)،‬ﻟﻴﺴﺖ ﻫﻲ ﺷﻔﻘ ﹰﺔ ﻓﻄﺮﻳﺔ ﻭﻣﺤﺒ ﹰﺔ ﻧﺎﺑﻌﺔ ﻣﻦ ﺍﻹﺣﺴﺎﺱ ﺑﺼﻠﺔ ﺍﻟﻘﺮﺑﻰ ﻭﺣﺪﻫﺎ‪،‬‬
‫ﻼ ﻣﻨﻬﲈ‬ ‫ﹴ‬
‫ﻧﻮﺭﺍﻧﻴﺔ ﺗﺘﻮﱃ ﻣﻬﻤ ﹰﺔ ﻣﻦ ﻣﻬﲈﺕ ﺍﻟﻨﺒﻮﺓ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﺃﻥ ﻛ ﹰ‬ ‫ﹴ‬
‫ﺳﻠﺴﻠﺔ‬ ‫ﺑﻞ ﻧﺎﺑﻌ ﹰﺔ ﺃﻳﻀ ﹰﺎ ﻣﻦ ﺃﳖﲈ ﺑﺪﺍﻳ ﹸﺔ‬
‫ﻣﻨﺸﺄ ﲨﺎﻋﺔ ﻋﻈﻴﻤﺔ ﻣﻦ ﻭﺍﺭﺛﻲ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﹲ‬
‫ﻭﳑﺜﻞ ﻋﻨﻬﺎ ﻭﻗﺪﻭ ﹲﺓ ﳍﺎ‪.‬‬ ‫ﹸ‬

‫ﺣﻤﻞ ﺍﻟﺮﺳﻮﻝ ﷺ ﺍﳊﺴﻦ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﰲ ﺣﻀﻨﻪ ﻭﺗﻘﺒﻴ ﹶﻠﻪ ﹶ‬

‫ﺭﺃﺳﻪ)‪ (٢‬ﺑﻜﲈﻝ‬ ‫ﹶ‬ ‫ﻧﻌﻢ! ﺇﻥ‬
‫ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻫﻮ ﻷﺟﻞ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﻭﺭﺛﺔ ﺍﻟﻨﺒﻮﺓ ﺍﻟﺸﺒﻴﻬﲔ ﺑﺎﳌﻬﺪﻱ ﺍﳊﺎﻣﻠﲔ ﻟﻠﴩﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ‬
‫ﺍﳌﺘﺴﻠﺴﻠﲔ ﻣﻦ ﺳﻼﻟﺔ ﺍﳊﺴﻦ ﺍﳌﻨﺤﺪﺭﻳﻦ ﻣﻦ ﻧﺴﻠﻪ ﺍﻟﻨﻮﺭﺍﲏ ﺍﳌﺒﺎﺭﻙ ﺃﻣﺜﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ‪.‬‬
‫)*(‬

‫ﻓﻠﻘﺪ ﺷﺎﻫﺪ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﺑﺒﺼﲑﺓ ﺍﻟﻨﺒﻮﺓ ﻣﺎ ﻳﻀﻄﻠﻊ ﺑﻪ ﻫﺆﻻﺀ ﺍﻷﻛﺎﺭﻡ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ‬
‫ﺭﺃﺱ ﺍﳊﺴﻦ ﺭﴈ ﺍﷲ ﻋﻨﻪ‬ ‫ﹺ‬
‫ﺧﺪﻣﺎﲥﻢ ﻭﻗﺪﹼ ﺭ ﺃﻋﻤﺎ ﹶﻟﻬﻢ‪ ،‬ﻓﻘ ﹼﺒﻞ ﹶ‬ ‫ﻣﻬﺎﻡ ﻣﻘﺪﺳﺔ ﺟﻠﻴﻠﺔ‪ ،‬ﻓﺎﺳﺘﺤﺴﻦ‬
‫ﻋﻼﻣ ﹰﺔ ﻋﲆ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﳊﺚ‪ .‬ﺛﻢ ﺇﻥ ﺍﻻﻫﺘﲈﻡ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺃﻭﻻﻩ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﺑﺎﳊﺴﲔ‬
‫ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﻋﻄ ﹶﻔﻪ ﺍﻟﺸﺪﻳﺪ ﻧﺤﻮﻩ ﺇﻧﲈ ﻫﻮ ﻟﻠﺬﻳﻦ ﻳﺘﺴﻠﺴﻠﻮﻥ ﻣﻦ ﻧﺴﻠﻪ ﺍﻟﻨﻮﺭﺍﲏ ﻣﻦ ﺃﺋﻤﺔ ﻋﻈﺎﻡ‬
‫ﻭﺍﺭﺛﻲ ﺍﻟﻨﺒﻮﺓ ﺍﳊﻘﻴﻘﻴﲔ ﺍﻟﺸﺒﻴﻬﲔ ﺑﺎﳌﻬﺪﻱ ﻣﻦ ﺃﻣﺜﺎﻝ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ)*( ﻭ ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ‪.‬‬
‫)*(‬

‫ﻋﻨﻖ ﺍﳊﺴﲔ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪ (٣)،‬ﻭﺃﻇﻬﺮ ﻟﻪ ﺑﺎﻟﻎ ﺷﻔﻘﺘﻪ ﻭﻛﲈﻝ ﺍﻫﺘﲈﻣﻪ‬

‫ﻧﻌﻢ‪ ،‬ﻓﻘﺪ ﻗ ﹼﺒﻞ ﷺ ﹶ‬
‫ﻷﺟﻞ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﲑﻓﻌﻮﻥ ﺷﺄﻥ ﺍﻹﺳﻼﻡ ﻭﻳﺆﺩﻭﻥ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻣﻦ ﺑﻌﺪﻩ‪.‬‬
‫ﹶ‬
‫ﻣﻴﺪﺍﻥ ﺍﳊﴩ ﺍﳌﻤﺘﺪ ﰲ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻧﻈﺮ ﺍﻟﺮﺳﻮﻝ ﷺ ﺍﻟﺬﻱ ﻳﺸﺎﻫﺪ ﺑﻘﻠﺒﻪ ﺍﻷﻧﻴﺲ ﺑﺎﻟﻐﻴﺐ‬
‫ﺍﻷﺑﺪﻳﺔ ﻭﻫﻮ ﻣﺎﺯﺍﻝ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﰲ ﺧﲑ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺮ￯ ﺍﳉﻨﺔ ﰲ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﻌﲆ ﻭﻳﻨﻈﺮ ﺇﱃ‬
‫ﺑﺤﺠﺐ ﺍﳌﺎﴈ ﺍﳌﻈﻠﻤﺔ ﻣﻨﺬ‬ ‫ﺍﳌﻼﺋﻜﺔ ﻫﻨﺎﻙ ﻭﻫﻮ ﰲ ﺍﻷﺭﺽ‪ ..‬ﻭﺍﻟﺬﻱ ﻳﺮ￯ ﺍﻷﺣﺪﺍﺙ ﺍﳌﺴﺘﱰﺓ ﹸ‬
‫ﺣﻈﻲ ﺑﺮﺅﻳﺘﻪ ﺗﻌﺎﱃ‪ ..‬ﱠ‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻨﻈﺮ ﺍﻟﻨﻮﺭﺍﲏ ﻭﺍﻟﺒﺼﲑﺓ ﺍﻟﻨﺎﻓﺬﺓ‬ ‫ﹶ‬ ‫ﺯﻣﻦ ﺳﻴﺪﻧﺎ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺑﻞ‬
‫ﺍﻷﻗﻄﺎﺏ ﺍﻟﻌﻈﺎﻡ ﻭﺃﺋﻤﺔ ﻭﺭﺛﺔ ﺍﻟﻨﺒﻮﺓ ﻭﺍﳌﻬﺪﻳﲔ ﺍﳌﺘﺴﻠﺴﻠﲔ ﻭﺭﺍﺀ‬
‫ﹶ‬ ‫ﻟﻠﻤﺴﺘﻘﺒﻞ‪ ،‬ﻻ ﺭﻳﺐ ﺃﻧﻪ ﻗﺪ ﺭﺃ￯‬
‫ﺭﺃﺳﻴﻬﲈ ﺑﺎﺳﻢ ﺃﻭﻟﺌﻚ ﺟﻤﻴﻌ ﹰﺎ‪.‬‬
‫ﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ‪ ،‬ﻓﻘ ﹼﺒﻞ ﹶ‬
‫ﺭﺃﺱ ﺍﳊﺴﻦ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺣﺼ ﹰﺔ ﻋﻈﻴﻤﺔ ﻟﻠﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ‪.‬‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﰲ ﺗﻘﺒﻴﻠﻪ ﷺ ﹶ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪٢٢‬؛ ﻣﺴﻠﻢ‪ ،‬ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪.٦٠-٥٦‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪٤٧/٥‬؛ ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪.٢٧٤/٢٢ ،٣٢/٣‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﳌﻘﺪﻣﺔ ‪١١‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.١٧٢/٤‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٠‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﺇﻥ ﻣﻌﻨﻰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ‪- ﴾ 4 3 2 1 0‬ﻋﲆ ﻗﻮﻝ‪ -‬ﻫﻮ‪ :‬ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ﷺ‬
‫ﻟﺪ￯ ﻗﻴﺎﻣﻪ ﺑﻤﻬﻤﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻻ ﻳﺴﺄﻝ ﺃﺟﺮ ﹰﺍ ﻣﻦ ﺃﺣﺪ‪ ،‬ﹼﺇﻻ ﻣﺤﺒ ﹶﺔ ﺁﻝ ﺑﻴﺘﻪ ﻓﺤﺴﺐ‪.‬‬
‫ﺇﻥ ﺃﺟﺮ ﹰﺍ ﻣﻦ ﺣﻴﺚ ﻗﺮﺍﺑﺔ ﺍﻟﻨﺴﻞ ﻗﺪ ﹸﺃﺧﺬ ﺑﻨﻈﺮ ﺍﻹﻋﺘﺒﺎﺭ ﺣﺴﺐ ﻫﺬﺍ ﺍﳌﻌﻨﻰ‪ .‬ﺑﻴﻨﲈ‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﱠ‬
‫ﺍﻵﻳ ﹸﺔ ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾ U T S R Q ﴿ :‬ﺍﳊﺠﺮﺍﺕ‪ (١٣ :‬ﺗﺪﻝ ﻋﲆ ﺃﻥ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﺍﻟﺘﻘﺮﺏ ﺇﱃ ﺍﷲ ﺑﺎﻟﺘﻘﻮ￯ ﻻ ﻣﻦ ﺣﻴﺚ ﻗﺮﺍﺑﺔ ﺍﻟﻨﺴﻞ‪.‬‬
‫ﺗﺴﺘﻤﺮ ﻣﻦ ﺣﻴﺚ ﹼ‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﺮﺳﻮﻝ ﷺ ﻗﺪ ﺷﺎﻫﺪ ﺑﻨﻈﺮ ﺍﻟﻨﺒﻮﺓ ﺍﻷﻧﻴﺲ ﺑﺎﻟﻐﻴﺐ‪ :‬ﺃﻥ ﺁﻝ ﺑﻴﺘﻪ ﺳﻴﻜﻮﻧﻮﻥ‬
‫ﺑﻤﺜﺎﺑﺔ ﺷﺠﺮﺓ ﻧﻮﺭﺍﻧﻴﺔ ﻋﻈﻴﻤﺔ ﲤﺘﺪ ﺃﻏﺼﺎﻧﹸﻬﺎ ﻭﻓﺮﻭ ﹸﻋﻬﺎ ﰲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻓﲑﺷﺪﻭﻥ ﳐﺘﻠﻒ‬
‫ﻃﺒﻘﺎﺕ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺇﱃ ﺍﳍﺪ￯ ﻭﺍﳋﲑ‪ ،‬ﻭﻳﻜﻮﻧﻮﻥ ﻧﲈﺫﺝ ﺷﺎﺧﺼﺔ ﻟﻠﻜﲈﻻﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‬
‫ﲨﻌﺎﺀ‪ ،‬ﻭﺳ ﹶﻴﻈﻬﺮﻭﻥ ﺑﺄﻛﺜﺮﻳﺘﻬﻢ ﺍﳌﻄﻠﻘﺔ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ‪.‬‬
‫ﻭﻗﺪ ﻛﺸﻒ ﻋﻦ ﻗﺒﻮﻝ ﺩﻋﺎﺀ ﺃﻣﺘﻪ ﺑﺤﻖ ﺁﻝ ﺍﻟﺒﻴﺖ ﺍﻟﻮﺍﺭﺩ ﰲ ﺍﻟﺘﺸﻬﺪ ﻭﻫﻮ‪) :‬ﺍﻟ ﹼﻠﻬﻢ ﱢ‬
‫ﺻﻞ ﻋﲆ‬
‫ﳏﻤﺪ ﻭﻋﲆ ﺁﻝ ﳏﻤﺪ ﻛﲈ ﺻﻠﻴﺖ ﻋﲆ ﺇﺑﺮﺍﻫﻴﻢ ﻭﻋﲆ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﰲ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺇﻧﻚ ﲪﻴﺪ ﳎﻴﺪ(‪.‬‬
‫ﺃﻱ ﻛﲈ ﺃﻥ ﻣﻌﻈﻢ ﺍﳌﺮﺷﺪﻳﻦ ﺍﳍﺎﺩﻳﻦ ﺍﻟﻨﻮﺭﺍﻧﻴﲔ ﻣﻦ ﻣﻠﺔ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻫﻢ ﺃﻧﺒﻴﺎ ﹲﺀ ﻣﻦ ﻧﺴﻠﻪ‬
‫ﻭﺁﻟﻪ‪ ،‬ﻛﺬﻟﻚ ﺭﺃ￯ ﷺ ﺃﻥ ﺃﻗﻄﺎﺏ ﺁﻝ ﺑﻴﺘﻪ ﻳﻜﻮﻧﻮﻥ ﻛﺄﻧﺒﻴﺎﺀ ﺑﻨﻲ ﺇﴎﺍﺋﻴﻞ ﰲ ﺍﻷﻣﺔ ﺍﳌﺤﻤﺪﻳﺔ ﻳﺆﺩﻭﻥ‬
‫ﻭﻇﻴﻔﺔ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻌﻈﻴﻤﺔ ﰲ ﺷﺘﻰ ﻃﺮﻗﻬﺎ ﻭﻣﺴﺎﻟﻜﻬﺎ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﹸﺃﻣﺮ ﷺ ﺃﻥ ﻳﻘﻮﻝ‪:‬‬
‫﴿ ‪ ﴾ 3 2 1 0 / . - , +‬ﻭﻃﻠﺐ ﻣﻮ ﹼﺩﺓ ﺃﻣﺘﻪ ﻵﻝ ﺑﻴﺘﻪ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺆﻳﺪ ﻫﺬﻩ‬
‫ﺇﻥ‬
‫ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﻣﺎ ﺟﺎﺀ ﰲ ﺭﻭﺍﻳﺎﺕ ﺃﺧﺮ￯ ﺃﻧﻪ ﷺ ﻗﺎﻝ‪) :‬ﻳﺎ ﺃﳞﺎ ﺍﻟﻨﺎﺱ ﺇﲏ ﻗﺪ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﹾ‬
‫ﺃﺧﺬﺗﻢ ﺑﻪ ﻟﻦ ﺗﻀﻠﻮﺍ‪ :‬ﻛﺘﺎﺏ ﺍﷲ ﹺ‬
‫ﻭﻋﺘﹾﺮﰐ ﺃﻫﻞ ﺑﻴﺘﻲ()‪ (١‬ﺫﻟﻚ ﻷﻥ ﺁﻝ ﺍﻟﺒﻴﺖ ﻫﻢ ﻣﻨﺒﻊ ﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ‬
‫ﻭﺍﳌﺤﺎﻓﻈﻮﻥ ﻋﻠﻴﻬﺎ ﻭﺍﻟﻤﻜ ﹼﻠﻔﻮﻥ ﺃﻭ ﹰ‬
‫ﻻ ﺑﺎﻻﻟﺘﺰﺍﻡ ﲠﺎ‪.‬‬
‫ﻭﺿ ﹶﺤ ﹾﺖ ﺣﻘﻴﻘ ﹸﺔ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺑﻨﺎ ﹰﺀ ﻋﲆ ﻣﺎ ﺫﻛﺮ ﺁﻧﻔ ﹰﺎ‪ ،‬ﺃﻱ ﺑﺎﻻﺗﺒﺎﻉ ﺍﻟﺘﺎﻡ ﻟﻠﻜﺘﺎﺏ‬
‫ﻭﻫﻜﺬﺍ ﹶ‬
‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ‪ .‬ﺃﻱ ﺃﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ ﻣﻦ ﺣﻴﺚ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻮ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﻳﺪﹶ ﻉ ﺍﻟﺴﻨ ﹶﺔ ﺍﻟﴩﻳﻔﺔ ﻻ ﻳﻜﻮﻥ ﻣﻦ ﺁﻝ ﺍﻟﺒﻴﺖ ﺣﻘﻴﻘ ﹰﺔ ﻛﲈ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺍﻟﻴ ﹰﺎ ﺣﻘﻴﻘﻴ ﹰﺎ‬
‫ﻵﻝ ﺍﻟﺒﻴﺖ‪.‬‬
‫)‪ (١‬ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﳌﻨﺎﻗﺐ ‪٣١‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.١٨١/٥ ،٥٩ ،٢٦ ،١٧ ،١٤/٣‬‬
‫‪٣١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﺮﺍﺑــﻌــﺔ‬
‫ﺛﻢ ﺇﻥ ﺍﳊﻜﻤﺔ ﰲ ﺇﺭﺍﺩﺗﻪ ﷺ ﰲ ﲨﻊ ﺍﻷﻣﺔ ﺣﻮﻝ ﺁﻝ ﺍﻟﺒﻴﺖ ﻫﻲ‪ :‬ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ‬
‫ﷺ ﻗﺪ ﹺ‬
‫ﻋﻠﻢ ﺑﺈﺫﻥ ﺇﳍﻲ ﺃﻥ ﺁﻝ ﺍﻟﺒﻴﺖ ﺳﻴﻜﺜﺮ ﻧﺴ ﹸﻠﻬﻢ ﺑﻤﺮﻭﺭ ﺍﻟﺰﻣﻦ ﺑﻴﻨﲈ ﺍﻹﺳﻼ ﹸﻡ ﺳﻴﺆﻭﻝ ﺇﱃ‬
‫ﹴ‬
‫ﲨﺎﻋﺔ ﻣﱰﺍﺑﻄﺔ ﻣﺘﺴﺎﻧﺪﺓ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻜﺜﺮﺓ ﻟﺘﻜﻮﻥ‬ ‫ﺍﻟﻀﻌﻒ‪ .‬ﻓﻴﻠﺰﻡ ﻭﺍﳊﺎﻟﺔ ﻫﺬﻩ ﻭﺟﻮﺩ‬
‫ﻣﺮﻛﺰ ﹰﺍ ﻭﻣﺤﻮﺭ ﹰﺍ ﻟﺮﻗﻲ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﳌﻌﻨﻮﻱ‪ .‬ﻭﻗﺪ ﻋﻠﻢ ﷺ ﲠﺬﺍ ﺑﺈﺫﻥ ﺇﳍﻲ ﻓﺮ ﹼﻏﺐ ﰲ ﲨﻊ‬
‫ﺃﻣﺘﻪ ﺣﻮﻝ ﺁﻝ ﺑﻴﺘﻪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺃﻓﺮﺍ ﹶﺩ ﺁﻝ ﺍﻟﺒﻴﺖ ﻭﺇﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﺳﺎﺑﻘﲔ ﻭﻣﺘﻘﺪﻣﲔ ﻋﲆ ﻏﲑﻫﻢ ﰲ ﺍﻹﻳﲈﻥ ﻭﺍﻻﻋﺘﻘﺎﺩ‪،‬‬
‫ﹼﺇﻻ ﺃﳖﻢ ﻳﺴﺒﻘﻮﳖﻢ ﻛﺜﻴﺮ ﹰﺍ ﰲ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻻﻟﺘﺰﺍﻡ ﻭﺍﻟﻮﻻﺀ ﻟﻺﺳﻼﻡ‪ ،‬ﻷﳖﻢ ﻳﻮﺍﻟﻮﻥ ﺍﻹﺳﻼﻡ ﻓﻄﺮﺓ‬
‫ﻼ‪ .‬ﻓﺎﳌﻮﺍﻻﺓ ﺍﻟﻄﺒﻌﻴﺔ ﻻ ﺗﹸﱰﻙ ﻭﻟﻮ ﻛﺎﻧﺖ ﰲ ﺿﻌﻒ ﻭﻋﺪﻡ ﺷﻬﺮﺓ ﺃﻭ ﺣﺘﻰ ﻋﲆ ﺑﺎﻃﻞ‪،‬‬ ‫ﻭﻃﺒﻌ ﹰﺎ ﻭﻧﺴ ﹰ‬
‫ﺿﺤﻮﺍ ﺑﺄﺭﻭﺍﺣﻬﻢ ﺭﺧﻴﺼ ﹰﺔ ﰲ ﺳﺒﻴﻠﻬﺎ‬
‫ﻓﻜﻴﻒ ﺑﺎﳌﻮﺍﻻﺓ ﳊﻘﻴﻘﺔ ﺍﺭﺗﺒﻄﺖ ﲠﺎ ﺳﻠﺴﻠ ﹸﺔ ﺃﺟﺪﺍﺩﻩ ﺍﻟﺬﻳﻦ ﹼ‬
‫ﻓﻨﺎﻟﻮﺍ ﺍﻟﴩﻑ ﲠﺎ‪ ،‬ﻓﺘﻠﻚ ﺍﳊﻘﻴﻘﺔ ﻫﻲ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻘﻮﺓ ﻭﺫﺭﻭ ﹸﺓ ﺍﻟﴩﻑ ﻭﻋﲆ ﺍﳊﻖ ﺍﳌﺒﲔ‪ ،‬ﺃﻓﻴﺴﺘﻄﻴﻊ‬
‫ﻣﻦ ﻳﺸﻌﺮ ﺑﺪﺍﻫ ﹰﺔ ﺑﻤﺪ￯ ﺃﺻﺎﻟﺔ ﻫﺬﻩ ﺍﳌﻮﺍﻻﺓ ﺍﻟﻔﻄﺮﻳﺔ ﺃﻥ ﻳﱰﻛﻬﺎ؟‬
‫ﻓﺄﻫﻞ ﺍﻟﺒﻴﺖ ﲠﺬﺍ ﺍﻻﻟﺘﺰﺍﻡ ﺍﻟﺸﺪﻳﺪ ﻟﻺﺳﻼﻡ ﻭﻫﻮ ﺍﻟﺘﺰﺍ ﹲﻡ ﻓﻄﺮﻱ ﻳﺮﻭﻥ ﺍﻷﻣﺎﺭﺓ ﺍﻟﺒﺴﻴﻄﺔ‬ ‫ﹸ‬
‫ﻏﻴﺮﻫﻢ ﻻ ﻳﻠﺘﺰﻡ ﹼﺇﻻ ﺑﻌﺪ ﺍﻗﺘﻨﺎﻋﻪ‬
‫ﺑﺠﺎﻧﺐ ﺍﻹﺳﻼﻡ ﺑﺮﻫﺎﻧ ﹰﺎ ﻗﻮﻳ ﹰﺎ ﻷﳖﻢ ﻳﻮﺍﻟﻮﻥ ﺍﻹﺳﻼﻡ ﻓﻄﺮ ﹰﺓ ﺑﻴﻨﲈ ﹸ‬
‫ﺑﺎﻟﱪﻫﺎﻥ ﺍﻟﻘﻮﻱ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬
‫ﳌﻨﺎﺳﺒﺔ ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻧﺸﲑ ﺇﺷﺎﺭﺓ ﻗﺼﲑﺓ ﺇﱃ ﻣﺴﺄﻟﺔ ﹸﺿ ﹼﺨﻤﺖ ﺇﱃ ﺩﺭﺟﺔ ﻛﺒﲑﺓ ﺑﺤﻴﺚ‬
‫ﻛﺘﺐ ﺍﻟﻌﻘﺎﺋﺪ ﻭﺗﺴﻠﺴﻠﺖ ﻣﻊ ﺃﺳﺲ ﺍﻹﻳﲈﻥ‪ ،‬ﺗﻠﻚ ﻫﻲ ﻣﺴﺄﻟﺔ ﺍﻟﻨﺰﺍﻉ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬ ‫ﺩﺧﻠﺖ ﹶ‬
‫ﻭﺍﻟﺸﻴﻌﺔ‪ .‬ﻭﺍﳌﺴﺄﻟﺔ ﻫﻲ ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ ﻳﻘﻮﻟﻮﻥ‪» :‬ﺇﻥ ﺳﻴﺪﻧﺎ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﹸ‬
‫ﺭﺍﺑﻊ‬
‫ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻭﺃﻥ ﺃﺑﺎ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﺃﻓﻀﻞ ﻣﻨﻪ ﻭﺃﺣﻖ ﺑﺎﳋﻼﻓﺔ‪ ،‬ﻓﺘﺴ ﱠﻠﻢ‬
‫ﺍﻟﺨﻼﻓ ﹶﺔ ﺃﻭ ﹰ‬
‫ﻻ«‪.‬‬

‫ﺣﻖ ﺍﳋﻼﻓﺔ ﻛﺎﻥ ﻟﻌﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﹼﺇﻻ ﺃﻧﻪ ﹸﻇ ﹶ‬

‫ﻠﻢ‪ ،‬ﻭﻋﲇ ﺭﴈ ﺍﷲ‬ ‫ﻭﺍﻟﺸﻴﻌﺔ ﻳﻘﻮﻟﻮﻥ‪ :‬ﹼ‬
‫»ﺇﻥ ﱠ‬
‫ﻋﻨﻪ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻜﻞ«‪ .‬ﻭﺧﻼﺻﺔ ﻣﺎ ﻳﻮﺭﺩﻭﻧﻪ ﻣﻦ ﺃﺩﻟﺔ ﻟﺪﻋﻮﺍﻫﻢ ﻫﻲ ﺃﳖﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﻭﺭﻭ ﹶﺩ‬
‫ﺃﺣﺎﺩﻳﺚ ﴍﻳﻔﺔ ﻛﺜﲑﺓ ﰲ ﻓﻀﺎﺋﻞ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﻛﻮﻧﹶﻪ ﻣﺮﺟﻌ ﹰﺎ ﻟﻸﻛﺜﺮﻳﺔ ﺍﳌﻄﻠﻘﺔ ﻣﻦ‬
‫ﹴ‬
‫ﺻﻔﺎﺕ ﻓﺎﺋﻘﺔ‬ ‫ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﺣﺘﻰ ﹸﻟ ﹼﻘﺐ ﺑﺴﻠﻄﺎﻥ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻣﻊ ﻣﺎ ﻳﺘﺼﻒ ﺑﻪ ﻣﻦ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٢‬‬
‫ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻘﻮﻳﺔ ﺍﻟﺘﻲ ﹸﻳﻈﻬﺮﻫﺎ ﺍﻟﺮﺳﻮﻝ ﷺ ﺑﻪ ﻭﺑﺂﻝ‬
‫ﻛﻞ ﺫﻟﻚ ﹼ‬
‫ﻳﺪﻝ ﻋﲆ ﺃﻧﻪ ﺍﻷﻓﻀﻞ‪ .‬ﻓﺎﻟﺨﻼﻓ ﹸﺔ ﻛﺎﻧﺖ ﻣﻦ ﺣﻘﻪ ﻭﻟﻜﻦ‬ ‫ﺍﻟﺒﻴﺖ ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﻣﻦ ﻧﺴﻠﻪ‪ ..‬ﱡ‬
‫ﹸﺍﻏﺘﹸﺼ ﹶﺒﺖ ﻣﻨﻪ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻥ ﺇﻗﺮﺍﺭ ﹺ‬
‫ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻧﻔﺴﻪ ﻣﺮﺍﺭ ﹰﺍ ﻭﺗﻜﺮﺍﺭ ﹰﺍ‪ (١)،‬ﻭﺍﺗﹼﺒﺎﻋﻪ ﺍﳋﻠﻔﺎﺀ‬
‫ﺍﻟﺤﻞ ﻭﺍﻟﻌﻘﺪ ﻃﻮﺍﻝ ﻋﴩﻳﻦ ﺳﻨﺔ ﻭﺃﻛﺜﺮ‪..‬‬ ‫ﺍﻟﺜﻼﺛﺔ ﻭﺗﻮ ﹼﻟﻴﻪ ﻭﻇﻴﻔﺔ »ﺷﻴﺦ ﺍﻟﻘﻀﺎﺓ«‪ ،‬ﻭﻛﻮﻧﻪ ﻣﻦ ﺃﻫﻞ ﹼ‬
‫ﻛﻞ ﺫﻟﻚ ﳚﺮﺡ ﺩﻋﻮ￯ ﺍﻟﺸﻴﻌﺔ‪.‬‬
‫ﺛﻢ ﺇﻥ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺟﻬﺎﺩ ﺍﻷﻋﺪﺍﺀ ﺯﻣ ﹶﻦ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﺑﺨﻼﻑ ﻣﺎ ﺣﺪﺙ‬
‫ﺯﻣﻦ ﺧﻼﻓﺔ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺣﻮﺍﺩﺙ ﻭﻓﺘﻦ‪ ،‬ﲡﺮﺡ ﺃﻳﻀ ﹰﺎ ﺩﻋﻮ￯ ﺍﻟﺸﻴﻌﺔ ﻣﻦ ﺟﻬﺔ ﺍﳋﻼﻓﺔ‪،‬‬
‫ﺃﻱ ﺇﻥ ﺩﻋﻮ￯ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ ﺣﻖ‪.‬‬
‫ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﺸﻴﻌﺔ ﻗﺴﲈﻥ‪ :‬ﺃﺣﺪﳘﺎ ﺷﻴﻌﺔ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﺍﻵﺧﺮ ﺷﻴﻌﺔ ﺍﳋﻼﻓﺔ‪ .‬ﻓﻠﻴﻜﻦ ﻫﺬﺍ‬
‫ﺤﻖ ﺑﺎﺧﺘﻼﻁ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﻷﻏﺮﺍﺽ ﰲ ﺩﻋﺎﻭﺍﻫﻢ‪ ،‬ﻭﻟﻜﻦ ﻻ ﺃﻏﺮﺍﺽ ﻭﻻ ﺃﻃﲈﻉ‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﲏ ﻏﲑ ﹸﻣ ﹼ‬
‫ﺳﻴﺎﺳﻴﺔ ﰲ ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ .‬ﻓﻀﻼﹰ ﻋﻦ ﺫﻟﻚ ﻓﻘﺪ ﺍﻟﺘﺤﻘﺖ ﺷﻴﻌ ﹸﺔ ﺍﻟﻮﻻﻳﺔ ﺑﺸﻴﻌﺔ ﺍﳋﻼﻓﺔ‪ .‬ﺃﻱ ﺇﻥ ﻗﺴﻤ ﹰﺎ‬
‫ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻳﺮﻭﻥ ﺃﻥ ﺳﻴﺪﻧﺎ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﺍﻷﻓﻀﻞ‪ ،‬ﻓﻴﺼﺪﹼ ﻗﻮﻥ ﺩﻋﻮ￯‬
‫ﺷﻴﻌﺔ ﺍﳋﻼﻓﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺑﺠﺎﻧﺐ ﺍﻟﺴﻴﺎﺳﺔ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻧﻪ ﻳﻨﺒﻐﻲ ﺍﻟﻨﻈﺮ ﺇﱃ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻣﻦ ﺯﺍﻭﻳﺘﲔ ﺃﻭ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫ﺍﳉﻬﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺯﺍﻭﻳﺔ ﻓﻀﺎﺋﻠﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻣﻘﺎﻣﻪ ﺍﻟﺸﺨﴢ ﺍﻟﺮﻓﻴﻊ‪.‬‬
‫ﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻲ ﻣﻦ ﺯﺍﻭﻳﺔ ﲤﺜﻴﻠﻪ ﺍﻟﺸﺨﺺ ﺍﳌﻌﻨﻮﻱ ﻵﻝ ﺍﻟﺒﻴﺖ‪ .‬ﻭﺍﻟﺸﺨﺺ ﺍﳌﻌﻨﻮﻱ ﻵﻝ‬
‫ﺍﻟﺒﻴﺖ ﻳﻌﻜﺲ ﻧﻮﻋ ﹰﺎ ﻣﻦ ﻣﺎﻫﻴﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ‪.‬‬
‫ﻓﺒﺎﻋﺘﺒﺎﺭ ﺍﳉﻬﺔ ﺍﻷﻭﱃ‪ :‬ﺇﻥ ﲨﻴﻊ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ ﻭﰲ ﻣﻘﺪﻣﺘﻬﻢ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ‬
‫ﻳﻘﺪﹼ ﻣﻮﻥ ﺳﻴﺪﹶ ﻧﺎ ﺃﺑﺎ ﺑﻜﺮ ﻭﻋﻤﺮ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ‪ ،‬ﻓﻘﺪ ﺭﺃﻭﺍ ﻣﻘﺎ ﹶﻣﻬﲈ ﺃﻛﺜﺮ ﺭﻓﻌ ﹰﺔ ﰲ ﺧﺪﻣﺔ ﺍﻹﺳﻼﻡ‬
‫ﻭﺍﻟﻘﺮﺏ ﺍﻹﳍﻲ‪.‬‬
‫ﻭﻣﻦ ﺣﻴﺚ ﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺃﻱ ﻛﻮﻥ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻣﻤﺜ ﹰ‬
‫ﻼ ﻋﻦ ﺍﻟﺸﺨﺺ ﺍﳌﻌﻨﻮﻱ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪٥‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺴﻨﺔ ‪٧‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.١٠٦/١‬‬
‫‪٣٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﺮﺍﺑــﻌــﺔ‬
‫ﻵﻝ ﺍﻟﺒﻴﺖ‪ (١).‬ﻓﺎﻟﺸﺨﺺ ﺍﳌﻌﻨﻮﻱ ﻵﻝ ﺍﻟﺒﻴﺖ ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﻣﻤﺜ ﹰ‬
‫ﻼ ﻟﻠﺤﻘﻴﻘﺔ ﺍﳌﺤﻤﺪﻳﺔ‪ ،‬ﻻ ﻳﺮﻗﻰ‬
‫ﺇﻟﻴﻪ ﳾ ﹲﺀ ﺑﺎﳌﻮﺍﺯﻧﺔ‪ .‬ﻭﻛﺜﺮ ﹸﺓ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺜﻨﺎﺀ ﻋﲆ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﺑﻴﺎﻥ‬
‫ﻓﻀﺎﺋﻠﻪ ﻫﻲ ﻷﺟﻞ ﻫﺬﻩ ﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ .‬ﻭﳑﺎ ﻳﺆﻳﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺭﻭﺍﻳ ﹲﺔ ﺻﺤﻴﺤﺔ ﲠﺬﺍ ﺍﳌﻌﻨﻰ‪) :‬ﺇﻥ‬
‫ﻧﺴﻞ ﻛﻞ ﻧﺒﻲ ﻣﻨﻪ‪ ،‬ﻭﺃﻧﺎ ﻧﺴﲇ ﻣﻦ ﻋﲇ(‪.‬‬
‫)‪(٢‬‬

‫ﺃﻣﺎ ﺳﺒﺐ ﹺ‬
‫ﻛﺜﺮﺓ ﺍﻧﺘﺸﺎﺭ ﺍﻷﺣﺎﺩﻳﺚ ﺑﺤﻖ ﺷﺨﺼﻴﺔ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻪ ﺃﻛﺜﺮ‬
‫ﺃﻫﻞ ﺍﳊﻖ‪ ،‬ﻗﺪ ﻧﴩﻭﺍ ﺍﻟﺮﻭﺍﻳﺎﺕ‬ ‫ﻣﻦ ﺳﺎﺋﺮ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ‪ ،‬ﻓﻬﻮ‪ :‬ﺃﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ ﻭﻫﻢ ﹸ‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﺑﺤﻖ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﲡﺎﻩ ﻫﺠﻮﻡ ﺍﻷﻣﻮﻳﲔ ﻭﺍﳋﻮﺍﺭﺝ ﻋﻠﻴﻪ ﻭﺗﻨﻘﻴﺼﻬﻢ ﻣﻦ ﺷﺄﻧﻪ‬
‫ﻇﻠﻤ ﹰﺎ‪ .‬ﺑﻴﻨﲈ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻭﻥ ﺍﻵﺧﺮﻭﻥ ﱂ ﻳﻜﻮﻧﻮﺍ ﻋﺮﺿ ﹰﺔ ﳍﺬﻩ ﺍﻟﺪﺭﺟﺔ ﻣﻦ ﺍﻟﻨﻘﺪ ﻭﺍﳉﺮﺡ‪ ،‬ﻟﺬﺍ ﱂ‬
‫ﻳﺮﻭﺍ ﺩﺍﻋﻴ ﹰﺎ ﻟﻨﴩ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺬﺍﻛﺮﺓ ﻟﻔﻀﺎﺋﻠﻬﻢ‪.‬‬
‫ﺛﻢ ﺇﻧﻪ ﷺ ﻗﺪ ﺭﺃ￯ ﺑﻨﻈﺮ ﺍﻟﻨﺒﻮﺓ ﺃﻥ ﺳﻴﺪﻧﺎ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺳﻴﺘﻌﺮﺽ ﳊﻮﺍﺩﺙ ﺃﻟﻴﻤﺔ‬
‫ﻓﻌﻠﻲ ﻣﻮﻻﻩ(‬
‫ﻛﻨﺖ ﻣﻮﻻﻩ ﱞ‬
‫ﻓﺴﻼﻩ‪ ،‬ﻭﺃﺭﺷﺪ ﺍﻷﻣﺔ ﺑﺄﺣﺎﺩﻳﺚ ﴍﻳﻔﺔ ﻣﻦ ﺃﻣﺜﺎﻝ‪ ) :‬ﹶﻣﻦ ﹸ‬ ‫ﻭﻓﺘﻦ ﺩﺍﺧﻠﻴﺔ‪ ،‬ﹼ‬
‫)‪ (٣‬ﻭﺫﻟﻚ ﻟﻴﻨﻘﺬ ﺳﻴﺪﹶ ﻧﺎ ﻋﻠﻴ ﹰﺎ ﻣﻦ ﺍﻟﻴﺄﺱ ﻭﻳﻨﺠﻲ ﺍﻷﻣ ﹶﺔ ﻣﻦ ﺳﻮﺀ ﺍﻟﻈﻦ ﺑﻪ‪.‬‬
‫ﱠ‬
‫ﺇﻥ ﺍﳌﺤﺒﺔ ﺍﳌﻔﺮﻃﺔ ﺍﻟﺘﻲ ﻳﻮﻟﻴﻬﺎ ﺷﻴﻌ ﹸﺔ ﺍﻟﻮﻻﻳﺔ ﻟﺴﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﺗﻔﻀﻴﻠﻬﻢ ﻟﻪ ﻣﻦ‬
‫ﺟﻬﺔ ﺍﻟﻄﺮﻳﻘﺔ ﻻ ﳚﻌﻠﻬﻢ ﻣﺴﺆﻭﻟﲔ ﺑﻤﺜﻞ ﻣﺴﺆﻭﻟﻴﺔ ﺷﻴﻌﺔ ﺍﳋﻼﻓﺔ‪ ،‬ﻷﻥ ﹶ‬
‫ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﻳﻨﻈﺮﻭﻥ ﻧﻈﺮ‬
‫ﺍﳌﺤﺒﺔ ﺇﱃ ﻣﺮﺷﺪﳞﻢ ﺣﺴﺐ ﻣﺴﻠﻜﻬﻢ‪ .‬ﻭﻣﻦ ﺷﺄﻥ ﺍﳌﺤﺐ؛ ﺍﻟﻐﻠﻮ ﻭﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺃﻥ ﻳﺮ￯‬
‫ﻣﺤﺒﻮ ﹶﺑﻪ ﺃﻋﲆ ﻣﻦ ﻣﻘﺎﻣﻪ‪ .‬ﻓﻬﻢ ﻳﺮﻭﻥ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﻓﻌ ﹰ‬
‫ﻼ‪.‬‬
‫ﻓﺄﻫﻞ ﺍﻷﺣﻮﺍﻝ ﺍﻟﻘﻠﺒﻴﺔ ﻳﻤﻜﻦ ﺃﻥ ﹸﻳ ﹶ‬
‫ﻌﺬﺭﻭﺍ ﰲ ﺃﺛﻨﺎﺀ ﻏﻠﻴﺎﻥ ﺍﳌﺤﺒﺔ ﻟﺪﳞﻢ ﻭﻏﻠﺒﺘﻬﺎ ﻋﻠﻴﻬﻢ‪،‬‬
‫ﻭﻟﻜﻦ ﺑﴩﻁ ﹼﺃﻻ ﻳﺘﻌﺪ￯ ﺗﻔﻀﻴ ﹸﻠﻬﻢ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﳌﺤﺒﺔ ﺇﱃ ﺫﻡ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﻭﻋﺪﺍﻭﲥﻢ‪ ،‬ﹼ‬
‫ﻭﺃﻻ‬
‫ﳜﺮﺝ ﻋﻦ ﻧﻄﺎﻕ ﺍﻷﺻﻮﻝ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺃﻣﺎ ﺷﻴﻌ ﹸﺔ ﺍﳋﻼﻓﺔ ﻓﻨﻈﺮ ﹰﺍ ﻟﺪﺧﻮﻝ ﺍﻷﻏﺮﺍﺽ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻓﻴﻬﺎ‪ ،‬ﻓﻼ ﻳﻤﻜﻨﻬﻢ ﺃﻥ ﻳﻨﺠﻮﺍ ﻣﻦ‬

‫)‪ (١‬ﺫﻛﺮ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ﰲ ﻛﺘﺎﺏ ﻣﻨﺎﻗﺐ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ ﺹ ‪ ١٦٣‬ﺣﻮﻝ ﺍﻟﺘﻔﻀﻴﻞ ﻣﺎ ﻳﺄﰐ‪ :‬ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪:‬‬
‫ﺣﺪﺙ ﺃﺑﻰ ﺑﺤﺪﻳﺚ ﺳﻔﻴﻨﺔ‪ ،‬ﻓﻘﻠﺖ ﻳﺎ ﺃﺑﺘﻲ ﻣﺎ ﺗﻘﻮﻝ ﰲ ﺍﻟﺘﻔﻀﻴﻞ؟ ﻗﺎﻝ‪ :‬ﰲ ﺍﳋﻼﻓﺔ ﺃﺑﻮ ﺑﻜﺮ ﻭﻋﻤﺮ ﻭﻋﺜﲈﻥ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻓﻌﲇ‬
‫ﺑﻦ ﺃﺑﻰ ﻃﺎﻟﺐ ؟ ﻗﺎﻝ‪ :‬ﻳﺎ ﺑﻨﻲ ﻋﲇ ﺑﻦ ﺃﺑﻰ ﻃﺎﻟﺐ ﻣﻦ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻻ ﻳﻘﺎﺱ ﲠﻢ ﺃﺣﺪ‪.‬‬
‫)‪ (٢‬ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪٤٣/٣‬؛ ﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﺍﳌﺴﻨﺪ ‪.١٧٢/١‬‬
‫)‪ (٣‬ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﳌﻨﺎﻗﺐ ‪١٩‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﳌﻘﺪﻣﺔ ‪١١‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٣٤٧/٥ ،٢٨١/٤ ،١١٨ ،٨٤/١‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٤‬‬
‫ﺤﺮﻣﻮﻥ ﻣﻨﻪ‪ .‬ﺣﺘﻰ ﺇﳖﻢ ﻳﻈﻬﺮﻭﻥ‬
‫ﺍﻟﻌﺪﺍﺀ ﻭﺍﻷﻏﺮﺍﺽ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻓﻴﻔﻘﺪﻭﻥ ﺣﻖ ﺍﻻﻋﺘﺬﺍﺭ ﳍﻢ‪ ،‬ﻭ ﹸﻳ ﹶ‬
‫ﺣﺐ »ﻋﲇ« ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﻘﻮﻣﻴﺔ ﺍﻹﻳﺮﺍﻧﻴﺔ ﻗﺪ ﹸﺟﺮﺣﺖ ﺑﻴﺪ ﺳﻴﺪﻧﺎ‬
‫ﺍﻧﺘﻘﺎﻣﻬﻢ ﻣﻦ »ﻋﻤﺮ« ﰲ ﺻﻮﺭﺓ ﹼ‬
‫ﻋﻤﺮ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪ .‬ﺣﺘﻰ ﺃﺻﺒﺤﻮﺍ ﻣﺼﺪﺍﻕ ﺍﻟﻘﻮﻝ‪» :‬ﻻ ﳊﺐ ﻋﲇ ﺑﻞ ﻟﺒﻐﺾ ﻋﻤﺮ«‪ .‬ﻭﺇﻥ ﺧﺮﻭﺝ‬
‫ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﻋﲆ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﻗﺘﺎﻝ ﻋﻤﺮ ﺑﻦ ﺳﻌﺪ ﺳﻴﺪﹶ ﻧﺎ ﺍﳊﺴﲔ ﺭﴈ ﺍﷲ ﻋﻨﻪ‬
‫ﰲ ﺍﳌﻌﺮﻛﺔ ﺍﻟﻔﺠﻴﻌﺔ ﺍﳌﺆﳌﺔ‪ ،‬ﻛﻞ ﺫﻟﻚ ﺃﻭﺭﺙ ﺍﻟﺸﻴﻌﺔ ﻏﻴﻈ ﹰﺎ ﺷﺪﻳﺪ ﹰﺍ ﻭﻋﺪﺍ ﹰﺀ ﻣﻔﺮﻃ ﹰﺎ ﻻﺳﻢ »ﻋﻤﺮ«‪.‬‬
‫ﺃﻣﺎ ﺷﻴﻌﺔ ﺍﻟﻮﻻﻳﺔ ﻓﻠﻴﺲ ﳍﻢ ﺣﻖ ﺍﻧﺘﻘﺎﺩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ‪ .‬ﻷﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻛﲈ ﻻ‬
‫ﹸﻳ ﹺﻨﻘﺼﻮﻥ ﻣﻦ ﺷﺄﻥ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻓﻬﻢ ﳛﺒﻮﻧﻪ ﺣﺒ ﹰﺎ ﺧﺎﻟﺼ ﹰﺎ ﺟﺎﺩ ﹰﺍ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﳛﱰﺯﻭﻥ ﻣﻦ‬
‫ﻭﺧﻄﺮﻩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪.‬‬
‫ﹸ‬ ‫ﺿﺮﺭﻩ‬
‫ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﳊﺐ ﺍﻟﻮﺍﺭﺩ ﹸ‬
‫ﺃﻣﺎ ﺍﻟﺜﻨﺎﺀ ﺍﻟﻨﺒﻮﻱ ﻟﺸﻴﻌﺔ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻛﲈ ﻭﺭﺩ ﰲ ﺃﺣﺎﺩﻳﺚ ﻧﺒﻮﻳﺔ ﻓﺈﻧﲈ ﻳﻌﻮﺩ ﺇﱃ ﺃﻫﻞ‬
‫ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ ﻷﳖﻢ ﻫﻢ ﺍﳌﺘﺒﻌﻮﻥ ﻟﺴﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻋﲆ ﻭﻓﻖ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻟﺬﺍ ﻓﻬﻢ ﺷﻴﻌ ﹸﺔ‬
‫ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﴏﺍﺣﺔ؛ ﺃﻥ ﺧﻄﻮﺭ ﹶﺓ ﺍﻟﻐﻠﻮ ﰲ ﳏﺒﺔ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ‬
‫)‪(١‬‬
‫ﻛﺨﻄﻮﺭﺓ ﺍﻟﻐﻠﻮ ﰲ ﳏﺒﺔ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻋﲆ ﺍﻟﻨﺼﺎﺭ￯‪.‬‬
‫ﻓﺈﻥ ﻗﺎﻟﺖ ﺷﻴﻌﺔ ﺍﻟﻮﻻﻳﺔ‪ :‬ﺇﻧﻪ ﺑﻌﺪ ﻗﺒﻮﻝ ﻓﻀﺎﺋﻞ ﺧﺎﺭﻗﺔ ﻟﺴﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻻ ﻳﻤﻜﻦ‬
‫ﻗﺒﻮﻝ ﺗﻔﻀﻴﻞ ﺳﻴﺪﻧﺎ ﺍﻟﺼﺪﻳﻖ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﺫﺍ ﻣﺎ ﹸﻭﺿﻊ ﰲ ﻛﻔﺔ ﻣﻴﺰﺍﻥ ﺍﻟﻔﻀﺎﺋﻞ ﺍﻟﺸﺨﺼﻴﺔ ﻟﺴﻴﺪﻧﺎ ﺃﺑﻰ ﺑﻜﺮ ﺭﴈ ﺍﷲ ﻋﻨﻪ‬
‫ﺃﻭ ﻓﻀﺎﺋﻞ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ﺍﻟﻔﺎﺭﻭﻕ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﻣﺎ ﻗﺎﻡ ﻛﻞ ﻣﻨﻬﲈ ﻣﻦ ﺧﺪﻣﺎﺕ ﺟﻠﻴﻠﺔ ﻣﻦ ﺣﻴﺚ‬
‫ﻭﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﺓ ﺯﻣﻦ ﺧﻼﻓﺘﻬﲈ‪ ،‬ﻭﻭﺿﻊ ﰲ ﺍﻟﻜﻔﺔ ﺍﻷﺧﺮ￯ ﺍﳌﺰﺍﻳﺎ ﺍﳋﺎﺭﻗﺔ ﻟﺴﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ‬
‫ﺗﻌﺮﺽ ﻟﻪ ﲠﺬﺍ‬
‫ﻭﳎﺎﻫﺪﺍﺕ ﺍﳋﻼﻓﺔ ﰲ ﺯﻣﺎﻧﻪ ﻭﻣﺎ ﺍﺿﻄﺮ ﺇﻟﻴﻪ ﻣﻦ ﻣﻌﺎﺭﻙ ﺩﺍﺧﻠﻴﺔ ﺩﺍﻣﻴﺔ ﺃﻟﻴﻤﺔ ﻭﻣﺎ ﹼ‬
‫ﺃﻥ ﻛﻔ ﹶﺔ ﺳﻴﺪﻧﺎ ﺍﻟﺼﺪﻳﻖ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺃﻭ ﻛﻔﺔ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ﺍﻟﻔﺎﺭﻭﻕ ﺭﴈ‬
‫ﻣﻦ ﺳﻮﺀ ﺍﻟﻈﻦ‪ ،‬ﻓﻼ ﺭﻳﺐ ﹼ‬
‫ﺍﷲ ﻋﻨﻪ ﺃﻭ ﻛﻔﺔ ﺳﻴﺪﻧﺎ ﺫﻱ ﺍﻟﻨﻮﺭﻳﻦ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻫﻲ ﺍﻟﺘﻲ ﺗﻜﻮﻥ ﺭﺍﺟﺤﺔ‪ .‬ﻭﻫﺬﺍ ﺍﻟﺮﺟﺤﺎﻥ ﻫﻮ‬
‫ﺍﻟﺬﻱ ﺷﺎﻫﺪﻩ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ‪ ،‬ﻭ ﹶﺑﻨﻮﺍ ﺗﻔﻀﻴﻠﻬﻢ ﻋﻠﻴﻪ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪ ، ١٦٠/١‬ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺮﻗﻢ ‪ ١٠٨٧‬ﻭ‪ ١٢٢١‬ﻭ‪١٢٢٢‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﳋﺼﺎﺋﺺ ‪٢٧‬؛‬
‫ﻭﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺘﺎﺭﻳﺦ‪.٢٥٧/١/٢‬‬
‫‪٣٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﺮﺍﺑــﻌــﺔ‬
‫ﺛﻢ ﺇﻥ ﺭﺗﺒﺔ ﺍﻟﻨﺒﻮﺓ ﺃﺳﻤﻰ ﻭﺃﺭﻓﻊ ﺑﻜﺜﲑ ﻣﻦ ﺩﺭﺟﺔ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﺑﺤﻴﺚ ﱠ‬
‫ﺇﻥ ﺟﻠﻮ ﹰﺓ ﺑﻮﺯﻥ ﺩﺭﻫﻢ‬
‫ﺗﻔﻀﻞ ﺭﻃﻼﹰ ﻣﻦ ﺟﻠﻮﺓ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻛﲈ ﺃﺛﺒﺘﻨﺎﻩ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﴩﺓ ﻭﺍﻟﻜﻠﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻣﻦ ﺍﻟﻨﺒﻮﺓ ﹸ‬
‫ﻛﻞ ﻣﻦ ﺍﻟﺼﺪﻳﻖ ﻭﺍﻟﻔﺎﺭﻭﻕ‬ ‫ﻓﺈﻥ ﺣﺼ ﹶﺔ ﱟ‬
‫ﻭﺍﻟﻌﴩﻳﻦ« ﻣﻦ »ﺍﻟﻜﻠﲈﺕ«‪ ،‬ﻓﻤﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻨﻈﺮ ﻫﺬﻩ؛ ﹼ‬
‫ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﻣﻦ ﺣﻴﺚ ﻭﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﺓ ﻭﺗﺄﺳﻴﺲ ﺃﺣﻜﺎﻡ ﺍﻟﺮﺳﺎﻟﺔ ﻗﺪ ﺯﻳﺪﺕ ﻣﻦ ﺍﳉﺎﻧﺐ ﺍﻹﳍﻲ‪،‬‬
‫ﻼ ﻟﺪ￯ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ‪ .‬ﻭﺣﻴﺚ ﺇﻥ‬‫ﻓﺎﻟﺘﻮﻓﻴﻖ ﺍﻟﺬﻱ ﺣﺎﻟ ﹶﻔﻬﲈ ﰲ ﺯﻣﻦ ﺧﻼﻓﺘﻬﲈ ﻗﺪ ﺻﺎﺭ ﺩﻟﻴ ﹰ‬
‫ﻓﻀﺎﺋﻞ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻻ ﺗ ﹺ‬
‫ﹸﺴﻘﻂ ﻣﻦ ﹸﺣﻜﻢ ﺗﻠﻚ ﺍﳊﺼﺔ ﺍﻟﺰﺍﺋﺪﺓ ﺍﻟﻜﺜﲑﺓ‬ ‫ﹶ‬
‫ﺍﻟﻤﻜﺮﻣﲔ‬
‫ﹼ‬ ‫ﺍﻵﺗﻴﺔ ﻣﻦ ﻭﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻓﻘﺪ ﺃﺻﺒﺢ ﺳﻴﺪﹸ ﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺷﻴﺦ ﺍﻟﻘﻀﺎﺓ ﻟﻠﺸﻴﺨﲔ‬
‫ﺯﻣﻦ ﺧﻼﻓﺘﻬﲈ‪ ،‬ﻭﻛﺎﻥ ﰲ ﻃﺎﻋﺘﻬﲈ‪.‬‬
‫ﺇﻥ ﺃﻫﻞ ﺍﳊﻖ‪ ،‬ﹶ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ ﺍﻟﺬﻳﻦ ﻳﺤ ﹼﺒﻮﻥ ﺳﻴﺪﻧﺎ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﻳﻮ ﹼﻗﺮﻭﻧﻪ‪،‬‬ ‫ﱠ‬
‫ﻛﻴﻒ ﻻ ﳛﺒﻮﻥ ﹶﻣﻦ ﻛﺎﻥ ﺳﻴﺪﹸ ﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻧﻔﺴﻪ ﻳﺤ ﱡﺒﻬﲈ ﻭﻳﺠ ﹼﻠﻬﲈ؟‬

‫ﻟﻨﻮﺿﺢ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻤﺜﺎﻝ‪ :‬ﺭﺟﻞ ﺛﺮﻱ ﺟﺪ ﹰﺍ ﹼ‬

‫ﻭﺯﻉ ﻣﲑﺍﺛﻪ ﻭﺃﻣﻮﺍﻟﻪ ﺍﻟﻄﺎﺋﻠﺔ ﻋﲆ ﺃﻭﻻﺩﻩ‪.‬‬
‫ﻼ ﻣﻦ ﺍﻟﻔﻀﺔ ﻭﺃﺭﺑﻌﺔ ﺃﺭﻃﺎﻝ ﻣﻦ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﺃﻋﻄﻰ ﻵﺧﺮ ﲬﺴﺔ‬ ‫ﻓﺄﻋﻄﻰ ﻷﺣﺪﻫﻢ ﻋﴩﻳﻦ ﺭﻃ ﹰ‬
‫ﺃﺭﻃﺎﻝ ﻣﻦ ﺍﻟﻔﻀﺔ ﻭﲬﺴﺔ ﺃﺭﻃﺎﻝ ﻣﻦ ﺍﻟﺬﻫﺐ‪ ،‬ﻭﺃﻋﻄﻰ ﻵﺧﺮ ﺛﻼﺛﺔ ﺃﺭﻃﺎﻝ ﻣﻦ ﺍﻟﻔﻀﺔ ﻭﲬﺴﺔ‬
‫ﺃﺭﻃﺎﻝ ﻣﻦ ﺍﻟﺬﻫﺐ‪ ،‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻷﺧﲑﻳﻦ ﺭﻏﻢ ﺃﳖﲈ ﻗﺪ ﻗﺒﻀﺎ ﺃﻗﻞ ﻣﻦ ﺍﻷﻭﻝ ﻛﻤﻴ ﹰﺔ ﹼﺇﻻ ﺃﳖﲈ‬
‫ﻗﺒﻀﺎ ﺃﻋﲆ ﻣﻨﻪ ﻧﻮﻋﻴ ﹰﺔ‪.‬‬
‫ﹺ‬
‫ﺣﻘﻴﻘﺔ ﺍﻷﻗﺮﺑﻴﺔ‬ ‫ﻭﻫﻜﺬﺍ ﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‪ ،‬ﺇﻥ ﺍﻟﺰﻳﺎﺩﺓ ﺍﻟﻘﻠﻴﻠﺔ ﰲ ﺣﺼﺔ ﺍﻟﺸﻴﺨﲔ ﻣﻦ ﹺ‬
‫ﺫﻫﺐ‬
‫ﺍﻹﳍﻴﺔ ﺍﳌﺘﺠﻠﻴﺔ ﻣﻦ ﻭﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﺓ ﻭﺗﺄﺳﻴﺲ ﺃﺣﻜﺎﻡ ﺍﻟﺮﺳﺎﻟﺔ ﺗﺮﺟﺢ ﻋﲆ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﻭﺟﻮﺍﻫﺮ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﻘﺮﺏ ﺍﻹﳍﻲ ﻟﺴﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪ .‬ﻓﻴﻨﺒﻐﻲ ﰲ ﺍﳌﻮﺍﺯﻧﺔ ﺍﻟﻨﻈﺮ‬
‫ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ﻭﺃﺧﺬﻫﺎ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﹼ‬
‫ﻭﺇﻻ ﺗﺘﻐﲑ ﺻﻮﺭ ﹸﺓ ﺍﳊﻘﻴﻘﺔ ﺇﻥ ﻛﺎﻧﺖ ﺍﻟﻤﻮﺍﺯﻧ ﹸﺔ ﺗﹸﻌﻘﺪ ﻣﻊ‬
‫ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﻌﻠﻢ ﺍﻟﺸﺨﴢ ﻭﺟﺎﻧﺐ ﺍﻟﻮﻻﻳﺔ‪.‬‬
‫ﺛﻢ ﺇﻥ ﺳﻴﺪﻧﺎ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻻ ﻳﺒﺎﺭﻳﻪ ﺃﺣﺪﹲ ﻣﻦ ﺟﺎﻧﺐ ﻛﻮﻧﻪ ﺍﳌﻤﺜﻞ ﰲ ﺫﺍﺗﻪ ﺍﻟﺸﺨﺺ‬
‫ﺍﳌﻌﻨﻮﻱ ﻵﻝ ﺍﻟﺒﻴﺖ‪ ،‬ﻭﺍﻟﺬﻱ ﲡﲆ ﰲ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻌﻨﻮﻳﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻠﻘﺔ‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﺍﻟﴪ ﺍﻟﻌﻈﻴﻢ ﻟﻠﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ‪.‬‬
‫ﺃﻣﺎ ﺷﻴﻌﺔ ﺍﳋﻼﻓﺔ ﻓﻼ ﺣﻖ ﳍﻢ ﻏﲑ ﺍﳋﺠﻞ ﺃﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ‪ .‬ﻷﻥ ﻫﺆﻻﺀ ﹸﻳﻨﻘﺼﻮﻥ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٦‬‬
‫ﺍﻟﺤﺐ ﺍﳌﻔﺮﻁ ﻟﻪ ﺑﻞ ﹸﻳﻔﴤ ﻣﺬﻫ ﹸﺒﻬﻢ ﺇﱃ ﻭﺻﻤﻪ‬
‫ﱠ‬ ‫ﻣﻦ ﺷﺄﻥ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﰲ ﺩﻋﻮﺍﻫﻢ‬
‫ﺑﺴﻮﺀ ﺍﳋﻠﻖ ‪-‬ﺣﺎﺷﺎﻩ‪ -‬ﺣﻴﺚ ﻳﻘﻮﻟﻮﻥ‪ :‬ﺇﻥ ﺳﻴﺪﻧﺎ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻗﺪ ﹶﻣ ﹶ‬
‫ﺎﺷﻰ ﺳﻴﺪﹶ ﻧﺎ ﺍﻟﺼﺪﻳﻖ‬
‫ﻭﺍﻟﻔﺎﺭﻭﻕ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﻣﻊ ﺃﳖﲈ ﻏﲑ ﻣﺤ ﱠﻘﲔ ﻭﺍﺗ ﹼﻘﻰ ﻣﻨﻬﲈ ﺗﻘﺎﺓﹰ‪ .‬ﻭﺑﺎﺻﻄﻼﺡ ﺍﻟﺸﻴﻌﺔ ﺇﻧﻪ ﻋﻤﻞ‬
‫ﺑـ»ﺍﻟﺘﻘﻴﺔ«‪ .‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻛﺎﻥ ﳜﺎﻓﻬﲈ ﻭﻛﺎﻥ ﻳﺮﺍﺋﻴﻬﲈ ﰲ ﺃﻋﲈﻟﻪ! ﺇﻥ ﻭﺻﻒ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺒﻄﻞ ﺍﻹﺳﻼﻣﻲ‬
‫ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻧﺎﻝ ﺍﺳﻢ »ﺃﺳﺪ ﺍﷲ« ﻭﺃﺻﺒﺢ ﻗﺎﺋﺪ ﹰﺍ ﻟﺪ￯ ﺍﻟﺼﺪﹼ ﻳﻘﲔ ﻭﻭﺯﻳﺮ ﹰﺍ ﳍﲈ‪ ..‬ﺃﻗﻮﻝ ﺇﻥ ﻭﺻﻔﻪ‬
‫ﺑﺄﻧﻪ ﻛﺎﻥ ﻳﺮﺍﺋﻲ ﻭﳜﺎﻑ ﻭﻳﺘﺼﻨﻊ ﺑﺎﳊﺐ ﳌﻦ ﻻ ﳛﺒﻬﻢ ﺣﻘ ﹰﺎ‪ ،‬ﻭﺍﺗﹼﺒﺎﻋﻪ ﻟﻐﲑ ﺍﳌﺤﻘﲔ ﺃﻛﺜﺮ ﻣﻦ ﻋﴩﻳﻦ‬
‫ﻋﺎﻣ ﹰﺎ ﻭﻣﺴﺎﻳﺮﲥﲈ ﲢﺖ ﺳﻄﻮﺓ ﺍﳋﻮﻑ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺍﳌﺤﺒﺔ ﰲ ﳾﺀ‪ .‬ﻭﺳﻴﺪﹸ ﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻳﺘﱪﺃ‬
‫ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺤﺒﺔ‪.‬‬
‫ﻣﺬﻫﺐ ﺃﻫﻞ ﺍﳊﻖ ﻻ ﹸﻳ ﹺﻨﻘﺺ ﻣﻦ ﺷﺄﻥ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺑﺄﻳﺔ ﺟﻬﺔ‬ ‫ﹶ‬ ‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ‬
‫ﺍﻟﺨﻮﻑ‪ ،‬ﻭﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻮ‬
‫ﹶ‬ ‫ﻛﺎﻧﺖ‪ ،‬ﻭﻻ ﻳﺘﹼﻬﻤﻪ ﰲ ﺃﺧﻼﻗﻪ ﻗﻄﻌ ﹰﺎ‪ ،‬ﻭﻻ ﻳﺴﻨﺪ ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺒﻄﻞ ﺍﳌﻘﺪﺍﻡ‬
‫ﱂ ﻳﻜﻦ ﺳﻴﺪﹸ ﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻳﺮ￯ ﺍﳊﻖ ﰲ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺮﺍﺷﺪﻳﻦ ﳌﺎ ﻛﺎﻥ ﻳﻌﻄﻴﻬﻢ ﺍﻟﻮﻻﺀ ﻟﺪﻗﻴﻘﺔ‬
‫ﻭﺍﺣﺪﺓ ﻭﻣﺎ ﻛﺎﻥ ﻳﻨﻘﺎﺩ ﳊﻜﻤﻬﻢ ﺃﺻ ﹰ‬
‫ﻼ‪.‬‬
‫ﻭﺃﻗﺮ ﺑﻔﻀﻠﻬﻢ ﻓﺒﺬﻝ ﺷﺠﺎﻋﺘﻪ ﺍﻟﻔﺎﺋﻘﺔ ﰲ‬
‫ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻗﺪ ﻋﺮﻑ ﺃﳖﻢ ﻋﲆ ﺣﻖ ﹼ‬
‫ﺳﺒﻴﻞ ﳏﺒﺔ ﺍﳊﻖ‪.‬‬
‫ﻧﺤﺼﻞ ﳑﺎ ﺳﺒﻖ‪ :‬ﺃﻧﻪ ﻻ ﺧﲑ ﰲ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ ﰲ ﻛﻞ ﳾﺀ‪ .‬ﻭﺇﻥ ﺍﻻﺳﺘﻘﺎﻣ ﹶﺔ‬ ‫ﹼ‬
‫ﺑﻌﺾ ﺃﻓﻜﺎﺭ‬‫ﻫﻲ ﺍﳊﺪ ﺍﻟﻮﺳﻂ ﺍﻟﺬﻱ ﺍﺧﺘﺎﺭﻩ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﻊ ﺍﻷﺳﻒ ﻛﲈ ﺗﺴﱰ ﹸ‬
‫ﺍﳋﻮﺍﺭﺝ ﻭﺍﻟﻮﻫﺎﺑﻴﺔ ﺑﺴﺘﺎﺭ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ ﻓﺈﻥ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺍﳌﻔﺘﻮﻧﲔ ﺑﺎﻟﺴﻴﺎﺳﺔ ﻭﺍﳌﻠﺤﺪﻳﻦ‬
‫ﻳﻨﺘﻘﺪﻭﻥ ﺳﻴﺪﹶ ﻧﺎ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﻳﻘﻮﻟﻮﻥ‪» :‬ﺇﻧﻪ ﱂ ﻳﻮ ﱠﻓﻖ ﻛﺎﻣ ﹰ‬
‫ﻼ ﰲ ﺇﺩﺍﺭﺓ ﺩ ﹼﻓﺔ ﺍﳋﻼﻓﺔ ﳉﻬﻠﻪ‬
‫‪-‬ﺣﺎﺷﺎﻩ‪ -‬ﺑﺎﻟﺴﻴﺎﺳﺔ ﻓﻠﻢ ﻳﻘﺪﺭ ﻋﲆ ﺇﺩﺍﺭﺓ ﺍﻷﻣﺔ ﰲ ﺯﻣﺎﻧﻪ«‪ .‬ﻓﺈﺯﺍﺀ ﻫﺬﺍ ﺍﻻﲥﺎﻡ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﻫﺆﻻﺀ‬
‫ﻭﺃﺳﺲ‬
‫ﹶ‬ ‫ﻃﻮﺭ ﺍﻟﻐﻴﻆ ﻭﺍﻻﺳﺘﻴﺎﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ .‬ﻭﺍﳊﺎﻝ ﺇﻥ ﺩﺳﺎﺗﲑ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬ ‫ﺍﲣﺬ ﺍﻟﺸﻴﻌ ﹸﺔ ﹶ‬
‫ﻣﺬﻫﺒﻬﻢ ﻻ ﺗﺴﺘﻠﺰﻡ ﻫﺬﻩ ﺍﻷﻓﻜﺎﺭ ﺑﻞ ﺗﺜﺒﺖ ﻋﻜﺴﻬﺎ‪ .‬ﻟﺬﺍ ﻻ ﻳﻤﻜﻦ ﺇﺩﺍﻧﺔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺑﺄﻓﻜﺎﺭ ﺗﺮ ﹸﺩ‬
‫ﺃﻛﺜﺮ ﻭﻻ ﹰﺀ ﻭﺣﺒ ﹰﺎ ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﻟﺴﻴﺪﻧﺎ ﻋﲇ‬
‫ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻭﻣﻦ ﺍﳌﻠﺤﺪﻳﻦ ﻗﻄﻌ ﹰﺎ‪ ،‬ﺑﻞ ﺇﻥ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻫﻢ ﹸ‬
‫ﺭﴈ ﺍﷲ ﻋﻨﻪ‪ .‬ﻓﻬﻢ ﰲ ﲨﻴﻊ ﹸﺧﻄﺒﻬﻢ ﻭﺩﻋﻮﺍﲥﻢ ﻳﺬﻛﺮﻭﻥ ﺳﻴﺪﻧﺎ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺑﲈ ﻳﺴﺘﺤﻘﻪ‬
‫ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﻭﻋﻠﻮ ﺍﻟﺸﺄﻥ ﻭﻻﺳﻴﲈ ﺍﻷﻭﻟﻴﺎ ﹸﺀ ﻭﺍﻷﺻﻔﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﺑﺄﻛﺜﺮﻳﺘﻬﻢ ﺍﳌﻄﻠﻘﺔ ﻋﲆ ﻣﺬﻫﺐ‬
‫‪٣٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﺮﺍﺑــﻌــﺔ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ‪ ،‬ﻓﻬﻢ ﻳﺘﺨﺬﻭﻧﻪ ﻣﺮﺷﺪﹶ ﻫﻢ ﻭﺳﻴﺪﹶ ﻫﻢ‪ .‬ﻓﲈ ﻳﻨﺒﻐﻲ ﻟﻠﺸﻴﻌﺔ ﺃﻥ ﳚﺎﲠﻮﺍ ﹶ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ‬
‫ﺑﺎﻟﻌﺪﺍﺀ ﺗﺎﺭﻛﲔ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻠﺤﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻋﺪﺍ ﹸﺀ ﺍﻟﺸﻴﻌﺔ ﻭﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻣﻌ ﹰﺎ‪ .‬ﺣﺘﻰ ﻳﱰﻙ ﹲ‬
‫ﻗﺴﻢ‬
‫ﻣﻦ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺴﻨ ﹶﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻋﻨﺎﺩ ﹰﺍ ﻷﻫﻞ ﺍﻟﺴﻨﺔ!‪.‬‬
‫ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ ﻓﻘﺪ ﺃﺳﻬﺒﻨﺎ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺣﻴﺚ ﺇﳖﺎ ﻗﺪ ﹸﺑﺤﺜﺖ ﻛﺜﻴﺮ ﹰﺍ ﺑﲔ ﺍﻟﻌﻠﲈﺀ‪.‬‬
‫ﻓﻴﺎ ﺃﻫﻞ ﺍﳊﻖ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ!‬
‫ﻭﻳﺎ ﺃﳞﺎ ﺍﻟﺸﻴﻌﺔ ﺍﻟﺬﻳﻦ ﺍﲣﺬﺗﻢ ﻣﺤﺒ ﹶﺔ ﺃﻫﻞ ﺍﻟﺒﻴﺖ ﻣﺴﻠﻜ ﹰﺎ ﻟﻜﻢ!‬
‫ﺍﺭﻓﻌﻮﺍ ﻓﻮﺭ ﹰﺍ ﻫﺬﺍ ﺍﻟﻨﺰﺍﻉ ﻓﻴﲈ ﺑﻴﻨﻜﻢ‪ ،‬ﻫﺬﺍ ﺍﻟﻨﺰﺍﻉ ﺍﻟﺬﻱ ﻻ ﻣﻌﻨﻰ ﻟﻪ ﻭﻻ ﺣﻘﻴﻘ ﹶﺔ ﻓﻴﻪ‪ ،‬ﻭﻫﻮ‬
‫ﹲ‬
‫ﺑﺎﻃﻞ ﻭﻣﴬ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ .‬ﻭﺇﻥ ﱂ ﺗﺰﻳﻠﻮﺍ ﻫﺬﺍ ﺍﻟﻨﺰﺍﻉ ﻓﺈﻥ ﺍﻟﺰﻧﺪﻗ ﹶﺔ ﺍﳊﺎﻛﻤﺔ ﺍﻵﻥ ﺣﻜﻤ ﹰﺎ ﻗﻮﻳ ﹰﺎ‬
‫ﺗﺴﺘﻐﻞ ﺃﺣﺪﹶ ﻛﲈ ﺿﺪ ﺍﻵﺧﺮ ﻭﺗﺴﺘﻌﻤﻠﻪ ﺃﺩﺍ ﹰﺓ ﻹﻓﻨﺎﺀ ﺍﻵﺧﺮ‪ ،‬ﻭﻣﻦ ﺑﻌﺪ ﺇﻓﻨﺎﺋﻪ ﺗﺤ ﹼﻄﻢ ﺗﻠﻚ ﺍﻷﺩﺍﺓ‬
‫ﺃﻳﻀ ﹰﺎ‪.‬‬
‫ﻣﺌﺎﺕ ﺍﻟﺮﻭﺍﺑﻂ‬ ‫ﻧﺒﺬ ﺍﳌﺴﺎﺋﻞ ﺍﳉﺰﺋﻴﺔ ﺍﻟﺘﻲ ﺗﺜﲑ ﺍﻟﻨﺰﺍﻉ‪ ،‬ﻷﻧﻜﻢ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺑﻴﻨﻜﻢ ﹸ‬ ‫ﻓﻴﻠﺰﻣﻜﻢ ﹸ‬
‫ﺍﳌﻘﺪﺳﺔ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻷﺧﻮﺓ ﻭﺍﻻﲢﺎﺩ‪.‬‬

‫ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﲏ‬
‫)‪(١‬‬
‫ﺳ ﹸﻴﺨﺼﺺ ﻟﺒﻴﺎﻥ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿¬ ® ¯ ‪º ¹ ¸ ¶ μ ´ ³ ² ± °‬‬
‫» ¼ ½ ¾﴾ )ﺍﻟﺘﻮﺑﺔ‪.(١٢٩:‬‬

‫)‪ (١‬ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﲏ ﻗﺪ ﹸﺃ ﹼﻟ ﹶ‬

‫ﻒ ﻣﺴﺘﻘ ﹰ‬
‫ﻼ‪ ،‬ﻭﻫﻮ »ﺍﻟﻠﻤﻌﺔ ﺍﳊﺎﺩﻳﺔ ﻋﴩﺓ« )ﺍﳌﺆﻟﻒ(‪.‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ‬
‫ﺳﺘﻜﻮﻥ ﻫﺬﻩ ﺍﻟﻠﻤﻌ ﹸﺔ ﺭﺳﺎﻟﺔ ﺗﺒﲔ ﺣﻘﻴﻘﺔ ﺟﻠﻴﻠﺔ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪× Ö Õ﴿ :‬‬
‫‪) ﴾Ø‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٧٣ :‬ﺿﻤﻦ ﲬﺲ ﻋﴩﺓ ﻣﺮﺗﺒﺔ‪ ،‬ﹼﺇﻻ ﺃﻥ ﺗﺄﻟﻴﻔﻬﺎ ﻗﺪ ﺗﺄﺟﻞ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺍﳊﺎﴐ ﻟﻜﻮﳖﺎ ﺫﺍﺕ ﻋﻼﻗﺔ ﺑﺎﻟﺘﻔﻜﺮ ﻭﺍﻟﺬﻛﺮ ﺃﻛﺜﺮ ﻣﻦ ﻋﻼﻗﺘﻬﺎ ﺑﺎﻟﻌﻠﻢ ﻭﺍﳊﻘﻴﻘﺔ‪ ،‬ﻟﺬﺍ ﺟﺎﺀﺕ‬
‫)‪(١‬‬
‫ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬

‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ‬
‫ﰲ ﺑﻴﺎﻥ »ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﹼﺇﻻ ﺑﺎﷲ ﺍﻟﻌﲇ ﺍﻟﻌﻈﻴﻢ« ﺍﻟﺘﻲ ﺗﻌ ﹼﺒﺮ ﻋﻦ ﺣﻘﻴﻘﺔ ﺟﻠﻴﻠﺔ ﺗﻨﺒﻊ ﻣﻦ ﻛﺜﲑ‬
‫ﺗﻘﺮﺏ ﻣﻦ ﻋﴩﻳﻦ ﻣﺮﺗﺒﺔ ﻭﺍﻟﺘﻲ‬
‫ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ‪ .‬ﺗﻮﺿﺤﻬﺎ ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﰲ ﻣﺮﺍﺗﺐ ﻓﻜﺮﻳﺔ ﹸ‬
‫ﻛﻨﺖ ﺍﺳﺘﺸﻌﺮ ﲠﺎ ﰲ ﻧﻔﴘ ﻭﺃﺷﺎﻫﺪﻫﺎ ﰲ ﺳﲑﻱ ﺍﻟﺮﻭﺣﻲ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺘﻔﻜﺮ ﻛﲈ ﰲ »ﺍﻟﻠﻤﻌﺔ‬
‫ﹸ‬
‫ﺍﳋﺎﻣﺴﺔ« ﻭﻟﻜﻦ ﻟﻜﻮﳖﺎ ﺫﺍﺕ ﻋﻼﻗﺔ ﺑﺎﻟﺬﻭﻕ ﺍﻟﺮﻭﺣﻲ ﻭﺍﳊﺎﻝ ﺍﻟﻘﻠﺒﻲ ﺃﻛﺜﺮ ﻣﻦ ﺗﻌ ﹼﻠﻘﻬﺎ ﺑﺎﻟﻌﻠﻢ‬
‫)‪(٢‬‬
‫ﻭﺍﳊﻘﻴﻘﺔ ﺍﺭﺗﺆﻱ ﻭﺿﻌﻬﺎ ﰲ ﺧﺘﺎﻡ »ﺍﻟﻠﻤﻌﺎﺕ« ﻭﻟﻴﺲ ﰲ ﺑﺪﺍﻳﺘﻬﺎ‪.‬‬

‫)‪ (١‬ﻟﺬﺍ ﻭﺿﻌﺖ ﺿﻤﻦ »ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﴩﻳﻦ« ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻫﺬﺍ ﻭﻗﺪ ﺃﻟﻒ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﺑﺎﻟﱰﻛﻴﺔ ﻓﻴﲈ ﺑﻌﺪ »ﺍﻟﺸﻌﺎﻉ‬
‫ﺍﻟﺮﺍﺑﻊ« ﰲ ﺑﻴﺎﻥ ﺗﻠﻚ ﺍﳌﺮﺍﺗﺐ‪.‬‬
‫)‪ (٢‬ﻟﺬﺍ ﻭﺿﻌﺖ ﺿﻤﻦ »ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﴩﻳﻦ« ﺍﻟﻌﺮﺑﻴﺔ‪.‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ‬
‫)ﲣﺺ ﺳﺒﻌﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺇﺧﺒﺎﺭ ﺍﻵﻳﺎﺕ ﺍﻟﺘﻲ ﰲ ﺧﺘﺎﻡ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ﺑﺎﻟﻐﻴﺐ(‬

‫‬
‫﴿ ¡‪®¬«ª©¨§¦¥¤£¢‬‬
‫¯‪¾½¼»º¹¸¶μ´³²±°‬‬
‫¿ ‪Ï Î Í Ì Ë Ê É È Ç Æ Å Ä Ã Â* À‬‬
‫‪0 / . - , + * ) ( ' & % $ # " ! *Ð‬‬
‫‪BA@?>=<;:987654321‬‬
‫‪PONMLKJIHGFEDC‬‬
‫‪) ﴾\ [ Z Y X W V U T S R Q‬ﺍﻟﻔﺘﺢ‪(٢٩- ٢٧ :‬‬

‫ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﺜﻼﺙ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ﳍﺎ ﻭﺟﻮﻩ ﺇﻋﺠﺎﺯﻳﺔ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ‪.‬‬

‫ﻓﻮﺟ ﹲﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﻜﻠﻴﺔ ﺍﻟﻌﴩﺓ ﻹﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﻫﻮ ﺍﻹﺧﺒﺎﺭ ﻋﻦ ﺍﻟﻐﻴﺐ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﰲ‬
‫ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺑﺴﺒﻌﺔ ﺃﻭ ﺛﲈﻧﻴﺔ ﻭﺟﻮﻩ‪:‬‬

‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪:‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪¬ « ª © ¨ § ¦ ¥ ¤ £ ¢ ¡ ﴿ :‬‬
‫® ¯ ‪ ﴾..‬ﺍﻟﺦ ﺍﻵﻳﺔ‪ ،‬ﺗﹸﺨﱪ ﺇﺧﺒﺎﺭ ﹰﺍ ﻗﺎﻃﻌ ﹰﺎ ﻋﻦ ﻓﺘﺢ ﻣﻜﺔ ﻗﺒﻞ ﻭﻗﻮﻋﻪ‪ .‬ﻭﻗﺪ ﹸﻓﺘﺤﺖ ﻓﻌ ﹰ‬
‫ﻼ‬
‫ﺑﻌﺪ ﺳﻨﺘﲔ ﻛﲈ ﹶﺃﺧﱪﺕ ﻫﺬﻩ ﺍﻵﻳﺔ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٠‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﲏ‪:‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪. ﴾À ¿ ¾ ½ ¼ » ﴿ :‬‬
‫ﺗﻨﺒﺊ ﻫﺬﻩ ﺍﻵﻳﺔ ﺃﻥ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ ﻭﺇﻥ ﺑﺪﺍ ﻇﺎﻫﺮ ﹰﺍ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﺻﺎﻟﺢ ﺍﳌﺴﻠﻤﲔ ﻭﺃﻥ‬
‫ﻟﻘﺮﻳﺶ ﻇﻬﻮﺭ ﹰﺍ ﻋﲆ ﺍﳌﺴﻠﻤﲔ ﺇﱃ ﹴ‬
‫ﺣﺪ ﻣﺎ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﺳﻴﻜﻮﻥ ﺑﻤﺜﺎﺑﺔ ﻓﺘﺢ ﻣﻌﻨﻮﻱ ﻣﺒﲔ‪ ،‬ﻭﻣﻔﺘﺎﺣ ﹰﺎ‬
‫ﻟﺒﻘﻴﺔ ﺍﻟﻔﺘﻮﺣﺎﺕ‪ .‬ﻭﺃﻥ ﺍﻟﺴﻴﻮﻑ ﺍﳌﺎﺩﻳﺔ ﻭﺇﻥ ﺩﺧﻠﺖ ﺃﻏﻤﺎ ﹶﺩﻫﺎ ﰲ ﺍﻟﻮﺍﻗﻊ ﹼﺇﻻ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻗﺪ‬
‫ﹸ‬
‫ﺍﻟﻘﺒﺎﺋﻞ ﻓﻴﲈ ﺑﻴﻨﻬﺎ‬ ‫ﺍﻟﺒﺎﺭﻕ ﻭ ﹶﻓﺘ ﹶﹶﺢ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﻌﻘﻮﻝ‪ ،‬ﺇﺫ ﺑﺴﺒﺐ ﺍﻟﺼﻠﺢ ﺍﻧﺪﳎﺖ‬
‫ﹶ‬ ‫ﹼ‬
‫ﺳﻞ ﺳﻴ ﹶﻔﻪ ﺍﻷﳌﺎﳼ‬
‫ﺣﺠﺐ ﺍﻟﺘﻌﺼﺐ ﺍﻟﻘﻮﻣﻲ‬ ‫ﹶ‬ ‫ﻓﻤﺰﻗﺖ ﹶﺃ ﹸ‬
‫ﻧﻮﺍﺭ ﺍﻟﻘﺮﺁﻥ‬ ‫ﹸ‬
‫ﻓﻀﺎﺋﻞ ﺍﻹﺳﻼﻡ ﻋﲆ ﺍﻟﻌﻨﺎﺩ ﹼ‬ ‫ﻭﺍﺧﺘﻠﻄﺖ ﻓﺎﺳﺘﻮﻟﺖ‬
‫ﺍﻟﺬﻣﻴﻢ‪.‬‬
‫ﻓﻤﺜﻼﹰ‪ :‬ﺇﻥ ﺩﺍﻫﻴﺔ ﺍﳊﺮﺏ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ﻭﺩﺍﻫﻴ ﹶﺔ ﺍﻟﺴﻴﺎﺳﺔ ﻋﻤﺮﻭ ﺑﻦ ﺍﻟﻌﺎﺹ ﺍﻟﻠﺬﻳﻦ ﻳﺄﺑﻴﺎﻥ‬
‫ﺳﻴﻒ ﺍﻟﻘﺮﺁﻥ ﺍﻟﺬﻱ ﺳﻄﻊ ﰲ ﺻﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ‪ ،‬ﺣﺘﻰ ﺳﺎﺭﺍ ﻣﻌ ﹰﺎ ﺇﱃ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‬ ‫ﹸ‬ ‫ﺃﻥ ﹸﻳﻐ ﹶﻠﺒﺎ‪ ،‬ﻏ ﹶﻠ ﹶﺒﻬﲈ‬
‫ﺳﻴﻒ‬
‫ﹶ‬ ‫ﹴ‬
‫ﻭﻃﺎﻋﺔ ﺣﺘﻰ ﹶﺃﺻﺒﺢ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‬ ‫ﻭﺳ ﹼﻠﲈ ﺍﻹﺳﻼﻡ ﺭﻗﺎ ﹶﺑﻬﲈ‪ ،‬ﻭﺍﻧﻘﺎﺩﺍ ﺇﻟﻴﻪ ﺍﻧﻘﻴﺎ ﹶﺩ ﺧﻀﻮﻉ‬
‫ﺍﷲ ﺍﳌﺴﻠﻮﻝ ﺗﻔﺘﺢ ﺑﻪ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺇﻥ ﺻﺤﺎﺑﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻫﻮ ﺣﺒﻴﺐ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺳﻴﺪ ﺍﻟﻜﻮﻧﲔ ﷺ‪،‬‬ ‫ﺳﺆﺍﻝ ﻣﻬﻢ‪ :‬ﱠ‬
‫ﻗﺪ ﹸﻏﻠﺒﻮﺍ ﺃﻣﺎﻡ ﺍﳌﴩﻛﲔ ﰲ ﳖﺎﻳﺔ ﻣﻌﺮﻛﺔ ﹸﺃﺣﺪ ﻭﺑﺪﺍﻳﺔ ﻣﻌﺮﻛﺔ ﹸﺣﻨﲔ‪ .‬ﻓﲈ ﺍﳊﻜﻤﺔ ﰲ ﻫﺬﺍ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻷﻧﻪ ﺣﻴﻨﺬﺍﻙ ﻛﺎﻥ ﺑﲔ ﺍﳌﴩﻛﲔ ﻛﺜﲑﻭﻥ ﻣﻦ ﺃﻣﺜﺎﻝ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ ،‬ﳑﻦ‬
‫ﻋﺰﺗﹸﻬﻢ ﻛﻠﻴ ﹰﺎ‬ ‫ﻣﺜﻞ ﻛﺒﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﻸﺟﻞ ﹼﺃﻻ ﺗ ﹶ‬
‫ﹸﻜﺴﺮ ﹼ‬ ‫ﺳﻴﻜﻮﻧﻮﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﹶ‬
‫ﺃﻥ ﺻﺤﺎﺑ ﹰﺔ ﰲ ﺍﳌﺎﴈ‬
‫ﺃﻥ ﺗﻜﺎﻓﺄﻫﻢ ﻣﻜﺎﻓﺄ ﹰﺓ ﻋﺎﺟﻠﺔ ﳊﺴﻨﺎﲥﻢ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﺑﻤﻌﻨﻰ ﱠ‬
‫ﺍﻗﺘﻀﺖ ﺣﻜﻤﺔ ﺍﷲ ﹾ‬
‫ﺻﺤﺎﺑﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻟﺌﻼ ﻳﺪﺧﻞ ﻫﺆﻻﺀ ‪-‬ﺃﻱ ﺻﺤﺎﺑﺔ ﺍﳌﺴﺘﻘﺒﻞ‪ -‬ﰲ ﺍﻹﺳﻼﻡ ﺧﻮﻓ ﹰﺎ‬ ‫ﹴ‬ ‫ﹸﻏﻠﺒﻮﺍ ﺃﻣﺎﻡ‬
‫ﺍﻟﻬﻮﺍﻥ ﻛﺜﻴﺮ ﹰﺍ‪.‬‬
‫ﹶ‬ ‫ﻣﻦ ﺑﺮﻳﻖ ﺍﻟﺴﻴﻮﻑ‪ ،‬ﺑﻞ ﺷﻮﻗ ﹰﺎ ﺇﱃ ﺑﺎﺭﻗﺔ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻟﺌﻼ ﺗﺬﻭﻕ ﺷﻬﺎﻣﺘﹸﻬﻢ ﺍﻟﻔﻄﺮﻳﺔ‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺇﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﲣﱪ ﺑﻘﻴﺪ ﴿ ‪ ﴾ μ ´ ³‬ﺑﺄﻧﻜﻢ ﺳﺘﺪﺧﻠﻮﻥ ﹶ‬
‫ﺍﻟﺒﻴﺖ ﺍﳊﺮﺍﻡ ﻭﺗﻄﻮﻓﻮﻥ‬ ‫ﱠ‬
‫ﻣﻌﻈﻢ ﻗﺒﺎﺋﻞ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻭﻣﻦ ﻫﻢ ﺣﻮﺍﱄ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‬
‫ﹶ‬ ‫ﺣﻮﻝ ﺍﻟﻜﻌﺒﺔ ﺑﺄﻣﺎﻥ ﺗﺎﻡ‪ ،‬ﻋﻠﻤ ﹰﺎ ﺃﻥ‬
‫ﺍﻹﺧﺒﺎﺭ ﻳﺪﻝ ﻋﲆ ﺃﻧﻜﻢ ﺗﺪﺧﻠﻮﻥ ﰲ ﺃﻗﺮﺏ ﻭﻗﺖ‬
‫ﹸ‬ ‫ﻭﻏﺎﻟﺒﻴ ﹶﺔ ﻗﺮﻳﺶ ﻛﻠﻬﻢ ﺃﻋﺪﺍ ﹲﺀ ﻟﻠﻤﺴﻠﻤﲔ‪ ،‬ﻓﻬﺬﺍ‬
‫‪٤١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﺍﻟﺨﻮﻑ‪ ،‬ﻭﺃﻥ ﺍﳉﺰﻳﺮﺓ ﺳﺘﺪﻳﻦ ﻟﻜﻢ ﺑﺎﻟﻄﺎﻋﺔ‪ ،‬ﻭﻗﺮﻳﺶ‬
‫ﹸ‬ ‫ﺍﳌﺴﺠﺪ ﻭﺗﻄﻮﻓﻮﻥ ﺩﻭﻥ ﺃﻥ ﻳﺪﺍﺧﻠﻜﻢ‬
‫ﻭﻳﻌﻢ ﺍﻷﻣ ﹸﻦ ﻭﺍﻷﻣﺎﻥ‪ .‬ﻓﻮﻗﻊ ﻛﲈ ﹶﺃﺧﱪﺕ ﺍﻵﻳﺔ‪.‬‬
‫ﹼ‬ ‫ﺗﻜﻮﻥ ﰲ ﺣﻈﲑﺓ ﺍﻹﺳﻼﻡ‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪. ﴾Ì Ë Ê É È Ç Æ Å Ä Ã Â﴿ :‬‬
‫ﻫﺬﻩ ﺍﻵﻳﺔ ﲣﱪ ﺇﺧﺒﺎﺭ ﹰﺍ ﻗﺎﻃﻌ ﹰﺎ ﺃﻥ ﺍﻟﺪﻳﻦ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﺳﻴﻈﻬﺮ ﻋﲆ ﺍﻷﺩﻳﺎﻥ‬
‫ﻣﺌﺎﺕ ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺎﻧﺖ‬‫ﹸ‬ ‫ﻛﻠﻬﺎ‪ ،‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺍﻟﻨﴫﺍﻧﻴﺔ ﻭﺍﻟﻴﻬﻮﺩﻳﺔ ﻭﺍﳌﺠﻮﺳﻴﺔ ﺍﻟﺘﻲ ﻳﻌﺘﻨﻘﻬﺎ‬
‫ﺃﺩﻳﺎﻧ ﹰﺎ ﺭﺳﻤﻴﺔ ﻟﺪﻭﻝ ﻛﱪ￯ ﻛﺎﻟﺼﲔ ﻭﺇﻳﺮﺍﻥ ﻭﺭﻭﻣﺎ‪ ،‬ﻭﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﱂ ﻳﻈﻬﺮ ﺑﻌﺪﹸ ﻇﻬﻮﺭ ﹰﺍ‬
‫ﺗﺎﻣ ﹰﺎ ﻋﲆ ﻗﺒﻴﻠﺘﻪ ﻧﻔﺴﻬﺎ‪ .‬ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺗﹸﺨﱪ ﻋﻦ ﻇﻬﻮﺭ ﺩﻳﻨﻪ ﻋﲆ ﺍﻷﺩﻳﺎﻥ ﻛﺎﻓﺔ ﻭﻋﲆ ﺍﻟﺪﻭﻝ ﻛﺎﻓﺔ‪،‬‬
‫ﹸ‬
‫ﺍﻟﻤﺴﺘﻘﺒﻞ ﻫﺬﺍ ﺍﳋﱪ‬ ‫ﺑﻞ ﲣﱪ ﻋﻦ ﻫﺬﺍ ﺍﻟﻈﻬﻮﺭ ﺑﻜﻞ ﻳﻘﲔ ﻭﺟﺰﻡ ﺇﺧﺒﺎﺭ ﹰﺍ ﻗﺎﻃﻌ ﹰﺎ‪ .‬ﻭﻟﻘﺪ ﺻﺪﹼ ﻕ‬
‫ﺍﻟﻐﻴﺒﻲ ﺑﺎﻣﺘﺪﺍﺩ ﺳﻴﻒ ﺍﻹﺳﻼﻡ ﻣﻦ ﺑﺤﺮ ﺍﳌﺤﻴﻂ ﺍﻟﴩﻗﻲ ﺇﱃ ﺑﺤﺮ ﺍﳌﺤﻴﻂ ﺍﻟﻐﺮﰊ‪.‬‬

‫ﺍﻟﻮﺟﻪ ﺍﳋﺎﻣﺲ‪:‬‬
‫﴿ !"‪0/.-,+*)('&%$#‬‬
‫‪﴾< ; : 9 8 7 6 5 4 3 2 1‬‬
‫ﹸ‬
‫ﺃﻓﻀﻞ ﺑﻨﻲ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺪ ﺍﻷﻧﺒﻴﺎﺀ‬ ‫ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﻫﻢ‬ ‫ﻫﺬﻩ ﺍﻵﻳﺔ ﴏﳛ ﹲﺔ ﰲ ﻣﻌﻨﺎﻫﺎ ﻣﻦ ﱠ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﳌﺎ ﻳﺘﺤ ﱠﻠﻮﻥ ﺑﻪ ﻣﻦ ﺳﺠﺎﻳﺎ ﺳﺎﻣﻴﺔ ﻭﻣﺰﺍﻳﺎ ﺭﺍﻗﻴﺔ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺗﺒ ﹼﻴﻦ ﻣﺎ ﺗﺘﺼﻒ ﺑﻪ‬
‫ﻃﺒﻘﺎﺕ ﺍﻟﺼﺤﺎﺑﺔ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺻﻔﺎﺕ ﳑﺘﺎﺯﺓ ﳐﺘﻠﻔﺔ ﺧﺎﺻﺔ ﲠﻢ‪ ،‬ﻛﲈ ﺗﺒ ﹼﻴﻦ ﺑﺎﳌﻌﻨﻰ ﺍﻹﺷﺎﺭﻱ‬
‫ﹸ‬
‫‪-‬ﻟﺪ￯ ﺃﻫﻞ ﺍﻟﺘﺤﻘﻴﻖ‪ -‬ﺇﱃ ﺗﺮﺗﻴﺐ ﺍﳋﻠﻔﺎﺀ ﺍﻟﺬﻳﻦ ﺳﻴﺨﻠﻔﻮﻥ ﻣﻘﺎﻡ ﺍﻟﻨﺒﻲﷺ ﺑﻌﺪ ﻭﻓﺎﺗﻪ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ‬
‫ﺇﺧﺒﺎﺭﻫﺎ ﻋﻦ ﺃﺑﺮﺯ ﺻﻔﺔ ﺧﺎﺻﺔ ﱟ‬
‫ﺑﻜﻞ ﻣﻨﻬﻢ ﳑﺎ ﺍﺷﺘﻬﺮﻭﺍ ﺑﻪ‪.‬‬
‫ﻭﺫﻟﻚ ﻓﺈﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴾& % ﴿ :‬ﻳﺪﻝ ﻋﲆ ﺳﻴﺪﻧﺎ ﺍﻟﺼﺪﻳﻖ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺍﻟﻤﺘﹼﺼﻒ‬
‫ﺑﺎﻟﻤﻌ ﹼﻴﺔ ﺍﳌﺨﺼﻮﺻﺔ ﻭﺍﻟﺼﺤﺒﺔ ﺍﳋﺎﺻﺔ‪ ،‬ﺑﻞ ﺑﻮﻓﺎﺗﻪ ﺃﻭ ﹰ‬
‫ﻻ ﺩﺧﻞ ﺿﻤﻦ ﻣﻌﻴﺘﻪ ﺃﻳﻀ ﹰﺎ‪.‬‬
‫ﻛﲈ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴾ ) ( ' ﴿ :‬ﻳﺪﻝ ﻋﲆ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺍﻟﺬﻱ ﺳﻴﻬﺰ‬
‫ﹶ‬
‫ﺩﻭﻝ ﺍﻟﻌﺎﱂ ﻭﻳﺮﻋﺒﻬﻢ ﺑﻔﺘﻮﺣﺎﺗﻪ‪ ،‬ﻭﺳﻴﺸﺘﻬﺮ ﺑﻌﺪﺍﻟﺘﻪ ﻋﲆ ﺍﻟﻈﺎﳌﲔ ﻛﺎﻟﺼﺎﻋﻘﺔ‪.‬‬

‫ﻭﲣﱪ ﺍﻵﻳﺔ ﺑﻠﻔﻆ‪ ﴾, + * ﴿ :‬ﻋﻦ ﺳﻴﺪﻧﺎ ﻋﺜﲈﻥ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺍﻟﺬﻱ ﱂ ﹶ‬

‫ﻳﺮﺽ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٢‬‬
‫ﻓﻔﻀﻞ ﺑﻜﲈﻝ ﺭﲪﺘﻪ ﻭﺭﺃﻓﺘﻪ‬‫ﻓﺘﻨﺔ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪ ،‬ﹼ‬‫ﺑﺈﺭﺍﻗﺔ ﺍﻟﺪﻣﺎﺀ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺣﻴﻨﲈ ﻛﺎﻧﺖ ﺗﺘﻬﻴﺄ ﺃﻋﻈﻢ ﹴ‬
‫ﹸ‬
‫ﺃﻥ ﻳﻀﺤﻲ ﺑﺮﻭﺣﻪ ﻭﻳﺴ ﹼﻠﻢ ﹶ‬
‫ﻧﻔﺴﻪ ﻟﻠﻤﻮﺕ‪ ،‬ﻭﺍﺳﺘﺸﻬﺪ ﻣﻈﻠﻮﻣ ﹰﺎ ﻭﻫﻮ ﻳﺘﻠﻮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪.‬‬
‫ﻛﲈ ﺃﻥ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴾ 5 4 3 2 1 0 / . - ﴿ :‬ﻳﺸﲑ ﺇﱃ ﺃﻭﺿﺎﻉ‬
‫ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺍﻟﺬﻱ ﺑﺎﴍ ﻣﻬﺎﻡ ﺍﳋﻼﻓﺔ ﺑﻜﲈﻝ ﺍﻻﺳﺘﺤﻘﺎﻕ ﻭﺍﻷﻫﻠﻴﺔ ﻭﻫﻮ ﰲ ﻛﲈﻝ‬
‫ﺍﻟﺰﻫﺪ ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻔﻘﺮ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﺧﺘﺎﺭ ﺍﻟﺪﻭﺍﻡ ﻋﲆ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺮﻛﻮﻉ ﻛﲈ ﻫﻮ ﻣﺼﺪﱠ ﻕ ﻋﻨﺪ‬
‫ﻼ ﻋﻦ ﺇﺧﺒﺎﺭﻫﺎ ﺃﻧﻪ ﻻ ﻳﻜﻮﻥ ﻣﺴﺆﻭ ﹰ‬
‫ﻻ ﻋﻦ ﺣﺮﻭﺑﻪ ﺍﻟﺘﻲ ﺩﺧﻠﻬﺎ ﰲ ﺗﻠﻚ ﺍﻟﻔﱰﺓ ﻭﰲ‬ ‫ﺍﻟﻨﺎﺱ‪ .‬ﻓﻀ ﹰ‬
‫ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺒﺘﻐﻲ ﻓﻴﻬﺎ ﻓﻀ ﹰ‬
‫ﻼ ﻣﻦ ﺍﷲ ﻭﺭﺿﻮﺍﻧ ﹰﺎ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺩﺱ‪:‬‬
‫ﺇﺧﺒﺎﺭ ﻏﻴﺒﻲ ﺑﺠﻬﺘﲔ‪:‬‬
‫ﹲ‬ ‫﴿ = > ? @ ‪ ﴾ A‬ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻓﻴﻬﺎ‬
‫ﺍﳉﻬﺔ ﺍﻷﻭﱃ‪ :‬ﺃﳖﺎ ﲣﱪ ﻋﻦ ﺃﻭﺻﺎﻑ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺘﻮﺭﺍﺓ‪ ،‬ﻭﻫﻲ ﰲ ﺣﻜﻢ ﺍﻟﻐﻴﺐ‬
‫ﻭﺿﺢ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﺘﺎﺳﻊ ﻋﴩ« ﺃﻥ ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﻭﺻﻔ ﹰﺎ ﻟﺼﺤﺎﺑﺔ‬ ‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﺮﺳﻮﻝ ﺃﻣﻲ ﷺ‪ .‬ﺇﺫ ﻗﺪ ﹼ‬
‫)‪(١‬‬
‫ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺳﻴﺄﰐ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ »ﻣﻌﻪ ﹸﺃﻟﻮﻑ ﺍﻷﻃﻬﺎﺭ« ﰲ ﻳﻤﻴﻨﻪ ﺃﻭ »ﻣﻌﻪ ﺭﺍﻳﺎﺕ ﺍﻟﻘﺪﻳﺴﲔ«‬
‫ﺑﻤﻌﻨﻰ ﱠ‬
‫ﺃﻥ ﺃﺻﺤﺎﺑﻪ ﻣﻄﻴﻌﻮﻥ ﻭﻋ ﹼﺒﺎ ﹲﺩ ﺻﺎﳊﻮﻥ ﻭﺃﻭﻟﻴﺎ ﹲﺀ ﷲ ﺣﺘﻰ ﻳﻮﺻﻔﻮﻥ ﺑﺎﻟﻘﺪﻳﺴﲔ ﺍﻷﻃﻬﺎﺭ‪.‬‬
‫ﻓـﻌﲆ ﺍﻟﺮﻏﻢ ﳑﺎ ﻃﺮﺃ ﻣﻦ ﲢﺮﻳﻔﺎﺕ ﻛﺜـﲑﺓ ﻋﲆ ﺍﻟﺘﻮﺭﺍﺓ ﺑـﺴﺒـﺐ ﺗﺮﲨﺎﺗـﻬﺎ ﺍﻟﻌـﺪﻳﺪﺓ‬
‫ﻷﻟﺴﻨﺔ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻓﺈﳖﺎ ﻣﺎﺯﺍﻟﺖ ﺗﺼﺪﹼ ﻕ ﺑﺂﻳﺎﺕ ﻛﺜﲑﺓ ﻣﻨﻬﺎ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﰲ ﺧﺘﺎﻡ ﺳﻮﺭﺓ‬
‫ﺍﻟﻔﺘﺢ‪. ﴾ A @ ? > ﴿ ..‬‬
‫ﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻲ ﻫﻲ ﺃﻥ ﴿ > ? @ ‪ ﴾ A‬ﲣﱪ ﻋﻦ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﺍﻟﻜﺮﺍﻡ ﻭﺍﻟﺘﺎﺑﻌﲔ ﺳﻴﺒﻠﻐﻮﻥ ﻣﺮﺗﺒ ﹰﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺤﻴﺚ ﺇﻥ ﻣﺎ ﰲ ﺃﺭﻭﺍﺣﻬﻢ ﻣﻦ ﻧﻮﺭ ﺳﻴﺸﻊ ﻋﲆ‬
‫ﹺ‬
‫ﻭﺻﻼﺣﻬﻢ ﺑﻜﺜﺮﺓ ﺍﻟﺴﺠﻮﺩ ﷲ‪.‬‬ ‫ﻭﺟﻮﻫﻬﻢ ﻭﺳﺘﻈﻬﺮ ﻋﲆ ﺟﺒﺎﻫﻬﻢ ﻋﻼﻣ ﹸﺔ ﻭﻻﻳﺘﻬﻢ‬
‫ﻧﻌﻢ‪ ،‬ﻓﻠﻘﺪ ﺻﺪﹼ ﻕ ﺍﳌﺴﺘﻘﺒﻞ ﻫﺬﺍ ﺑﻜﻞ ﻳﻘﲔ ﻭﻭﺿﻮﺡ ﻭﺟﻼﺀ ﻓﺈﻥ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺭﴈ‬
‫ﺍﷲ ﻋﻨﻪ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﺼﲇ ﺃﻟﻒ ﺭﻛﻌﺔ ﻟﻴ ﹰ‬
‫ﻼ ﻭﻧﻬﺎﺭ ﹰﺍ‪ ،‬ﻭﻃﺎﻭﻭﺳ ﹰﺎ ﺍﻟﻴﲈﲏ ﺭﴈ ﺍﷲ ﻋﻨﻪ )*( ﺍﻟﺬﻱ ﺻﲆ‬
‫ﺍﻟﻔﺠﺮ ﺑﻮﺿﻮﺀ ﺍﻟﻌﺸﺎﺀ ﻃﻮﺍﻝ ﺃﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﺭﻏﻢ ﺍﻟﺘﻘﻠﺒﺎﺕ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺍﻷﻭﺿﺎﻉ ﺍﳌﻀﻄﺮﺑﺔ‪،‬‬
‫ﻭﻛﺜﲑﻳﻦ ﻛﺜﲑﻳﻦ ﺃﻣﺜﺎﳍﲈ ﻗﺪ ﺑﻴﻨﹼﻮﺍ ﺳﺮ ﹰﺍ ﻣﻦ ﺃﴎﺍﺭ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪. ﴾ A @ ? > ﴿ :‬‬
‫)‪ (١‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪ ،‬ﺍﻟﻌﻬﺪ ﺍﻟﻘﺪﻳﻢ‪ ،‬ﺍﻟﺘﺜﻨﻴﺔ‪ ،‬ﺑﺎﺏ‪ ،٣٣ :‬ﺍﻻﻳﺔ‪٢:‬؛ ﺍﻟﺴﲑﺓ ﺍﳊﻠﺒﻴﺔ ﻟﻠﺤﻠﺒﻲ ‪٢١٨/١‬؛ ﺣﺠﺔ ﺍﷲ ﻋﲆ ﺍﻟﻌﺎﳌﲔ‬
‫ﻟﻠﻨﺒﻬﺎﲏ ﺹ ‪.١١٣‬‬
‫‪٤٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺴﺎﺑﻊ‪:‬‬
‫﴿ ‪MLKJIHGFEDCB‬‬
‫‪ ﴾ Q P O N‬ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺃﻳﻀ ﹰﺎ ﻓﻴﻬﺎ ﺇﺧﺒﺎﺭ ﻏﻴﺒﻲ ﺑﺠﻬﺘﲔ‪:‬‬
‫ﹸﺃﻭﻻﻫﺎ‪ :‬ﺃﻥ ﺇﺧﺒﺎﺭ ﻣﺎ ﰲ ﺍﻹﻧﺠﻴﻞ ﻣﻦ ﺃﻭﺻﺎﻑ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺇﺧﺒﺎﺭ ﻫﻲ ﰲ ﺣﻜﻢ‬
‫ﺍﻟﻐﻴﺐ ﺑﺎﻟﻨﺴﺒﺔ ﻟﺮﺳﻮﻝ ﺃ ﹼﻣﻲ ﷺ‪.‬‬
‫ﺁﻳﺎﺕ ﰲ ﺍﻹﻧﺠﻴﻞ ﺗﺼﻒ ﺍﻟﺮﺳﻮﻝ ﺍﻟﺬﻱ ﺳﻴﺄﰐ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻣﺜﻞ‪:‬‬
‫ﻧﻌﻢ! ﻟﻘﺪ ﻭﺭﺩﺕ ﹲ‬
‫ﺻﺎﺣﺐ ﺳﻴﻒ ﻭﻳﺄﻣﺮ ﺑﺎﳉﻬﺎﺩ ﻭﺃﺻﺤﺎ ﹸﺑﻪ‬
‫ﹸ‬ ‫»ﻭﻣﻌﻪ ﻗﻀﻴﺐ ﻣﻦ ﺣﺪﻳﺪ ﻭﺃﻣﺘﻪ ﻛﺬﻟﻚ« ﺑﻤﻌﻨﻰ ﺃﻧﻪ‬
‫ﻛﺬﻟﻚ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻴﻮﻑ ﻭﻣﺄﻣﻮﺭﻭﻥ ﺑﺎﳉﻬﺎﺩ ﻭﻟﻴﺲ ﻛﺴﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺍﻟﺬﻱ ﱂ ﹶﻳ ﹸﻚ‬
‫ﺍﻟﻤﻮﺻﻮﻑ ﺑـ»ﻣﻌﻪ ﻗﻀﻴﺒ ﹰﺎ ﻣﻦ ﺣﺪﻳﺪ« ﺳﻴﺼﺒﺢ ﺳﻴﺪﹶ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﹶ‬ ‫ﺻﺎﺣﺐ ﺳﻴﻒ‪ .‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺃﻥ ﺫﻟﻚ‬ ‫ﹶ‬
‫)‪(١‬‬
‫ﻷﻥ ﺁﻳ ﹰﺔ ﰲ ﺍﻹﻧﺠﻴﻞ ﺗﻘﻮﻝ‪» :‬ﺳﺄﺫﻫﺐ ﻛﻲ ﳚﻲﺀ ﺳﻴﺪ ﺍﻟﻌﺎﱂ«‪.‬‬
‫ﻓﻨﻔﻬﻢ ﻣﻦ ﻫﺎﺗﲔ ﺍﻟﻔﻘﺮﺗﲔ ﻣﻦ ﺍﻹﻧﺠﻴﻞ‪ :‬ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﻭﺇﻥ ﺑﺪﺍ ﻋﻠﻴﻬﻢ ﰲ ﺑﺎﺩﺉ‬
‫ﺿﻌﻒ ﻭﻗﻠﺔ ﹼﺇﻻ ﺃﳖﻢ ﺳﻴﻨﻤﻮﻥ ﻧﻤﻮ ﺍﻟﺒﺬﺭﺓ ﺍﻟﻨﺎﺑﺘﺔ ﻭﺳﻴﻌﻠﻮﻥ ﻛﺎﻟﻨﺒﺎﺕ ﺍﻟﻨﺎﻣﻲ ﺍﻟﻨﺎﺷﺊ‬‫ﹲ‬ ‫ﺍﻷﻣﺮ‬
‫ﻭﻳﻘﻮﻭﻥ ﺣﺘﻰ ﻳﻐﺘﺎﻅ ﻣﻨﻬﻢ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﺑﻞ ﹺ‬
‫ﻳﺮﺿﺨﻮﻥ ﺍﻟﻌﺎ ﹶﻟﻢ ﺑﺴﻴﻮﻓﻬﻢ ﻓﻴﺜﺒﺘﻮﻥ ﺃﻥ ﺳﻴﺪﹶ ﻫﻢ‬ ‫ﹸ‬
‫ﹶ‬
‫ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﻫﻮ ﺳﻴﺪ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺍﻟﺬﻱ ﺗﻔﻴﺪﻩ ﺁﻳ ﹸﺔ ﺍﻹﻧﺠﻴﻞ ﻫﻲ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﰲ ﺧﺘﺎﻡ‬
‫ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﲏ‪ :‬ﺗﻔﻴﺪ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﻭﺇﻥ ﻛﺎﻧﻮﺍ ﻗﺪ ﻗﺒﻠﻮﺍ ﺑﺼﻠﺢ ﺍﳊﺪﻳﺒﻴﺔ‪،‬‬
‫ﻟﻘ ﹼﻠﺘﻬﻢ ﻭﺿﻌﻔﻬﻢ ﺁﻧﺬﺍﻙ ﻓﺈﳖﻢ ﺑﻌﺪ ﻓﱰﺓ ﻭﺟﻴﺰﺓ ﻳﻜﺴﺒﻮﻥ ﺑﴪﻋﺔ ﻗﻮﺓ ﺭﻫﻴﺒﺔ ﺑﺤﻴﺚ ﺇﻥ ﺍﻟﺒﺸﺮﻳ ﹶﺔ ﺍﻟﺘﻲ‬
‫ﺃﻧﺒﺘﺘﻬﺎ ﻳﺪﹸ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﰲ ﻣﺰﺭﻋﺔ ﺍﻷﺭﺽ ﺗﻜﻮﻥ ﺳﻨﺎﺑ ﹸﻠﻬﺎ ﻗﺼﻴﺮ ﹰﺓ ﻭﻧﺎﻗﺼ ﹰﺔ ﻭﳑﺤﻮﻗﺔ ﺑﺴﺒﺐ ﻏﻔﻠﺘﻬﻢ‬
‫ﺇﺯﺍﺀ ﺳﻨﺎﺑﻠﻬﻢ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﺸﺎﳐﺔ ﺍﻟﻘﻮﻳﺔ ﺍﳌﺜﻤﺮﺓ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﺣﺘﻰ ﺇﳖﻢ ﻳﻜﻮﻧﻮﻥ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﻟﻜﺜﺮﺓ ﺑﺤﻴﺚ‬
‫ﻻ ﻛﱪ￯ ﺗﺘﻠﻈﻰ ﺑﻨﺎﺭ ﻏﻴﻈﻬﺎ ﻭﺣﺴﺪﻫﺎ‪.‬‬ ‫ﻳﱰﻛﻮﻥ ﺩﻭ ﹰ‬

‫ﹶ‬
‫ﺍﻟﻤﺴﺘﻘﺒﻞ ﻗﺪ ﺑ ﹼﻴﻦ ﻫﺬﺍ ﺍﻹﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻲ ﺑﺄﺳﻄ ﹺﻊ ﺻﻮﺭﺓ‪ .‬ﻭﰲ ﻫﺬﺍ ﺍﻹﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻲ‬ ‫ﻧﻌﻢ ﺇﻥ‬
‫ﺇﻳﲈ ﹲﺀ ﺧﻔﻲ ﺃﻳﻀ ﹰﺎ ﻭﻫﻮ ﺃﻧﻪ ﳌﺎ ﺃﺛﻨﻰ ﻋﲆ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﳌﺎ ﻳﺘﺤ ﱠﻠﻮﻥ ﺑﻪ ﻣﻦ ﺧﺼﺎﻝ ﻓﺎﺿﻠﺔ ﻣﻬﻤﺔ‬
‫ﹴ‬
‫ﺛﻮﺍﺏ ﻋﻈﻴﻢ ﻭﻣﻜﺎﻓﺄﺓ ﺟﻠﻴﻠﺔ ﳍﻢ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﻳﺸﲑ ﺑﻜﻠﻤﺔ »ﻣﻐﻔﺮﺓ« ﺇﱃ ﺃﻧﻪ ﺳﺘﻘﻊ‬ ‫ﻛﺎﻥ ﺍﳌﻘﺎﻡ ﻳﻠﺰﻡ ﻭﻋﺪﹶ‬
‫)‪ (١‬ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪ ،‬ﺍﻟﻌﻬﺪ ﺍﳉﺪﻳﺪ‪ ،‬ﻳﻮﺣﻨﺎ‪ ،‬ﺑﺎﺏ‪ ،١٦ :‬ﺍﻻﻳﺔ‪٧ :‬؛ ﺍﻟﺴﲑﺓ ﺍﳊﻠﺒﻴﺔ ﻟﻠﺤﻠﺒﻲ ‪.٢١٤/١‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٤‬‬
‫ﻭﻫﻔﻮﺍﺕ ﻣﻬﻤﺔ ﻣﻦ ﺟﺮﺍﺀ ﻓﺘﻦ ﲢﺪﺙ ﺑﲔ ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﺇﺫ ﺍﻟﻤﻐﻔﺮ ﹸﺓ ﺗﺪﻝ ﻋﲆ ﻭﺟﻮﺩ ﺗﻘﺼﲑ‬
‫ﹲ‬ ‫ﺃﺧﻄﺎ ﹲﺀ‬
‫ﹸ‬
‫ﻭﺃﻓﻀﻞ ﺇﺣﺴﺎﻥ ﻋﻠﻴﻬﻢ ﻫﻮ ﺍﳌﻐﻔﺮﺓ‪ .‬ﻷﻥ ﺃﻋﻈﻢ‬ ‫ﺃﻋﻈﻢ ﻣﻄﻠﻮﺏ ﳍﻢ‬ ‫ﰲ ﹴ‬
‫ﳾﺀ ﻭﺣﻴﻨﺬﺍﻙ ﺳﻴﻜﻮﻥ‬
‫ﹸ‬
‫ﺇﺛﺎﺑﺔ ﻫﻲ‪ :‬ﺍﻟﻌﻔﻮ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻌﻘﺎﺏ‪.‬‬
‫ﺫﺍﺕ ﻋﻼﻗﺔ ﻣﻊ ﻣﺎ‬
‫ﻓﻜﲈ ﺃﻥ ﻛﻠﻤﺔ »ﻣﻐﻔﺮﺓ« ﺗﺪﻝ ﻋﲆ ﻫﺬﺍ ﺍﻹﻳﲈﺀ ﺍﻟﻠﻄﻴﻒ ﻛﺬﻟﻚ ﻓﻬﻲ ﹸ‬
‫ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﺴﻮﺭﺓ‪) ﴾/ . - , + * ) ( '﴿ :‬ﺍﻟﻔﺘﺢ‪ (٢:‬ﻓﺎﳌﻐﻔﺮﺓ ﻫﻨﺎ ﻟﻴﺴﺖ‬
‫ﺫﻧﺐ‪ .‬ﻭﺇﻧﲈ ﻫﻲ ﺑﴩ￯ ﺍﳌﻐﻔﺮﺓ ﺑﲈ ﻳﻨﺎﺳﺐ‬‫ﻣﻐﻔﺮ ﹶﺓ ﺫﻧﻮﺏ ﺣﻘﻴﻘﻴﺔ ﻷﻥ ﰲ ﺍﻟﻨﺒﻮﺓ ﺍﻟﻌﺼﻤﺔ‪ ،‬ﻓﻼ ﺛﻤﺔ ﹲ‬
‫ﻣﻘﺎ ﹶﻡ ﺍﻟﻨﺒﻮﺓ‪ .‬ﻭﻣﺎ ﰲ ﺧﺘﺎﻡ ﺍﻟﺴﻮﺭﺓ ﻣﻦ ﺗﺒﺸﲑ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺑﺎﳌﻐﻔﺮﺓ ﻳﻀﻢ ﻟﻄﺎﻓ ﹰﺔ ﺃﺧﺮ￯ ﺇﱃ‬
‫ﺫﻟﻚ ﺍﻹﻳﲈﺀ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﻮﺟﻮ ﹸﻩ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻌﴩﺓ ﻟﻶﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻟﺜﻼﺙ ﰲ ﺧﺘﺎﻡ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‪ ،‬ﱂ ﻧﺒﺤﺚ‬
‫ﹴ‬
‫ﻭﺟﻮﻩ ﻣﻦ ﺍﻟﻮﺟﻮﻩ ﺍﻟﻜﺜﲑﺓ‬ ‫ﻓﻴﻬﺎ ﹼﺇﻻ ﻋﻦ ﻭﺟﻪ ﺍﻹﻋﺠﺎﺯ ﰲ ﺇﺧﺒﺎﺭﻫﺎ ﺍﻟﻐﻴﺒﻲ ﺑﻞ ﱂ ﻧﺒﺤﺚ ﱠﺇﻻ ﰲ ﺳﺒﻊ‬
‫ﺟﺪ ﹰﺍ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻹﺧﺒﺎﺭ‪.‬‬
‫ﻭﻗﺪ ﹸﺃﺷﲑ ﺇﱃ ﳌﻌﺔ ﺇﻋﺠﺎﺯ ﻣﻬﻤﺔ ﰲ ﺃﻭﺿﺎﻉ ﺣﺮﻭﻑ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ﰲ ﺧﺘﺎﻡ »ﺍﻟﻜﻠﻤﺔ‬
‫ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﴩﻳﻦ« ﺍﳋﺎﺻﺔ ﺑﺎﻟﻘﺪﺭ ﻭﺍﳉﺰﺀ ﺍﻻﺧﺘﻴﺎﺭﻱ‪ .‬ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﻣﻮﺟﻬﺔ ﺑﺠﻤﻠﻬﺎ ﺇﱃ ﺍﻟﺼﺤﺎﺑﺔ‬
‫ﺃﻭﺻﺎﻑ ﺍﻟﺼﺤﺎﺑﺔ ﻓﻬﻲ ﺗﺸﲑ‬
‫ﹶ‬ ‫ﺍﻟﻜﺮﺍﻡ ﻛﲈ ﺗﺸﻤﻞ ﺑﻘﻴﻮﺩﻫﺎ ﺃﺣﻮﺍ ﹶﻟﻬﻢ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻭﻣﺜﻠﲈ ﺗﻔﻴﺪ ﺑﺄﻟﻔﺎﻇﻬﺎ‬
‫ﺍﻟﺼﻔﺔ ﻭﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ‬
‫ﻭﺣﻨﲔ ﻭﺃﺻﺤﺎﺏ ﹸ‬ ‫ﺑﺤﺮﻭﻓﻬﺎ ﻭﺗﻜﺮﺍﺭ ﺃﻋﺪﺍﺩﻫﺎ ﺇﱃ ﺃﺻﺤﺎﺏ ﺑﺪﺭ ﻭﺃﺣﺪ ﹸ‬
‫ﻭﺃﻣﺜﺎﳍﻢ ﻣﻦ ﻃﺒﻘﺎﺕ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ‪ .‬ﻛﲈ ﺗﻔﻴﺪ ﺃﺳﺮﺍﺭ ﹰﺍ ﻛﺜﲑﺓ ﺑﺤﺴﺎﺏ ﺍﳊﺮﻭﻑ ﺍﻷﺑﺠﺪﻳﺔ‬
‫ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﺬﻱ ﻳﻤﺜﻞ ﻧﻮﻋ ﹰﺎ ﻣﻦ ﻋﻠﻢ ﺍﳉﻔﺮ ﻭﻣﻔﺘﺎﺣﻪ‪.‬‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬
‫*‬ ‫*‬ ‫*‬
‫‪٤٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﺇﻥ ﺍﻹﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻲ ﺍﻟﺬﻱ ﲣﱪ ﺑﻪ ﺁﻳﺎﺕ ﺧﺘﺎﻡ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‬
‫ﱠ‬
‫ﺑﺎﳌﻌﻨﻰ ﺍﻹﺷﺎﺭﻱ‪ ،‬ﲣﱪ ﺑﻪ ﻛﺬﻟﻚ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻵﺗﻴﺔ ﻭﺗﺸﲑ ﺇﱃ‬
‫ﺍﳌﻌﻨﻰ ﻧﻔﺴﻪ‪ ،‬ﻟﺬﺍ ﻧﺘﻄﺮﻕ ﺇﻟﻴﻬﺎ ﻫﻨﺎ‪.‬‬

‫ﺗﺘﻤﺔ‬
‫﴿‪R Q P O N M L K J I * G F E...‬‬
‫‪) ﴾[ Z Y X W V U T S‬ﺍﻟﻨﺴﺎﺀ‪(٦٩-٦٨:‬‬

‫ﻧﺸﲑ ﺇﱃ ﻧﻜﺘﺘﲔ ﻓﻘﻂ ﻣﻦ ﺑﲔ ﹸﺃﻟﻮﻑ ﻧﻜﺎﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﻣﻌﺎﻧﻲ‬
‫ﹶ‬ ‫ﺍﻟﺤﻘﺎﺋﻖ ﺑﻤﻔﺎﻫﻴﻤﻪ ﻭﺑﻤﻌﻨﺎﻩ ﺍﻟﴫﻳﺢ ﻳﻔﻴﺪ ﻛﺬﻟﻚ‬
‫ﹶ‬ ‫ﱠ‬
‫ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﺜﻠﲈ ﻳﺒ ﹼﻴﻦ‬
‫ﱠ‬
‫ﻭﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻗﺪ ﻧﺰﻝ‬ ‫ﻃﺒﻘﺎﺕ ﻛﺜﲑﺓ ﻣﻦ ﺍﳌﻌﺎﲏ؛‬
‫ﹲ‬ ‫ﺇﺷﺎﺭﻳﺔ ﻛﺜﲑﺓ ﺑﺄﺳﺎﻟﻴﺒﻪ ﻭﻫﻴﺌﺎﺗﻪ‪ .‬ﱢ‬
‫ﻓﻠﻜﻞ ﺁﻳﺔ‬
‫ﺟﻤﻴﻊ ﻣﻌﺎﻧﻴﻪ ﻣﺮﺍﺩﺓ‪ ،‬ﺇﺫ ﻣﻌﺎﲏ ﺍﻟﻘﺮﺁﻥ ﻻ ﺗﻨﺤﴫ ﰲ ﻭﺍﺣﺪ ﺃﻭ‬
‫ﹸ‬ ‫ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﳌﺤﻴﻂ‪ ،‬ﻓﻴﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﺛﻨﲔ ﻣﻦ ﺍﳌﻌﺎﲏ ﻛﲈ ﻳﻨﺤﴫ ﻛﻼ ﹸﻡ ﺍﻹﻧﺴﺎﻥ ﺍﳊﺎﺻﻞ ﺑﺈﺭﺍﺩﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺑﻔﻜﺮﻩ ﺍﳉﺰﺋﻲ ﺍﳌﺤﺪﻭﺩ‪.‬‬
‫ﻓﺒﻨﺎ ﹰﺀ ﻋﲆ ﻫﺬﺍ ﺍﻟﴪ ﻓﻘﺪ ﺑ ﹼﻴﻦ ﺍﳌﻔﴪﻭﻥ ﻣﺎ ﻻ ﻳﺤﺪﹼ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺣﻘﺎﺋﻖ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ ﱂ ﻳﺒﻴﻨﻬﺎ ﺍﳌﻔﴪﻭﻥ ﺑﻌﺪﹸ ‪ .‬ﻭﻻﺳﻴﲈ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ ﻭﺇﺷﺎﺭﺍﺗﻪ ﻓﻔﻴﻬﺎ‬
‫ﻋﻠﻮ ﹲﻡ ﻣﻬﻤﺔ ﺳﻮ￯ ﻣﻌﺎﻧﻴﻪ ﺍﻟﴫﳛﺔ‪..‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺗﺒﲔ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪Y X W V U T S ﴿ :‬‬
‫ﺃﻥ ﺃﻫﻞ ﺍﻟﴫﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ ﻭﺍﻟﻤﻨ ﹶﻌﻢ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻨﹺﻌﻢ ﺍﻹﳍﻴﺔ ﺣﻘ ﹰﺎ ﻫﻢ ﻃﺎﺋﻔ ﹸﺔ‬
‫‪ ﴾[ Z‬ﱠ‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﻭﻗﺎﻓﻠ ﹸﺔ ﺍﻟﺼﺪﻳﻘﲔ ﻭﲨﺎﻋﺔ ﺍﻟﺸﻬﺪﺍﺀ ﻭﺃﺻﻨﺎﻑ ﺍﻟﺼﺎﳊﲔ ﻭﺃﻧﻮﺍﻉ ﺍﻟﺘﺎﺑﻌﲔ‪ .‬ﻓﻜﲈ ﺗﺒﲔ ﺍﻵﻳﺔ‬
‫ﺃﻛﻤﻞ ﹶﻣﻦ ﰲ ﺗﻠﻚ ﺍﻷﻗﺴﺎﻡ ﺍﳋﻤﺴﺔ ﰲ ﻋﺎﱂ ﺍﻹﺳﻼﻡ ﻭﺗﺪﻝ ﻋﲆ‬ ‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻓﻬﻲ ﺗﻔﻴﺪ ﺻﺮﺍﺣ ﹰﺔ ﹶ‬
‫ﹴ‬
‫ﺑﺠﻬﺔ‬ ‫ﺃﺋﻤﺔ ﺗﻠﻚ ﺍﻷﻗﺴﺎﻡ ﺍﳋﻤﺴﺔ ﻭﻋﲆ ﺭﺅﺳﺎﺋﻬﻢ ﺍﳌﺘﻘﺪﻣﲔ ﺑﺬﻛﺮ ﺻﻔﺎﲥﻢ ﺍﳌﺸﻬﻮﺭﺓ‪ .‬ﺛﻢ ﺗﻌ ﹼﻴﻦ‬
‫ﹺ‬
‫ﺑﻠﻤﻌﺔ ﺇﻋﺠﺎﺯ ﺃﺋﻤ ﹶﺔ ﺗﻠﻚ ﺍﻷﻗﺴﺎﻡ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺃﻭﺿﺎﻋﻬﻢ ﺑﻨﻮﻉ ﻣﻦ ﺇﺧﺒﺎﺭ ﻏﻴﺒﻲ ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٦‬‬
‫ﻧﻌﻢ‪ ،‬ﻛﲈ ﺃﻥ ﻟﻔﻆ ﴿ ‪ ﴾T S‬ﻳﻨﻈﺮ ﴏﺍﺣﺔ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﻓﺈﻥ ﻓﻘﺮﺓ‬
‫﴿ ‪ ﴾U‬ﺗﻨﻈﺮ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪﻳﻖ‪ ،‬ﻣﺸﻴﺮ ﹰﺓ ﺇﱃ ﺃﻧﻪ ﺍﻟﺸﺨﺺ ﺍﻟﺜﺎﲏ ﺑﻌﺪ ﺍﻟﺮﺳﻮﻝ‬
‫ﺍﻟﻜﺮﻳﻢ ﷺ‪ ،‬ﹸ‬
‫ﻭﺃﻭﻝ ﹶﻣﻦ ﳜﻠﻔﻪ‪ .‬ﻭﺃﻥ ﺍﺳﻢ ﺍﻟﺼﺪﹼ ﻳﻖ ﻋﻨﻮﺍﻧﻪ ﺍﳋﺎﺹ ﺍﻟﺬﻱ ﻟ ﹼﻘﺐ ﺑﻪ ﻭﻫﻮ ﺍﳌﻌﺮﻭﻑ‬
‫ﻟﺪ￯ ﺍﻷﻣﺔ ﺟﻤﻴﻌ ﹰﺎ‪ .‬ﻭﺃﻧﻪ ﺳﻴﻜﻮﻥ ﻋﲆ ﺭﺃﺱ ﺍﻟﺼﺪﻳﻘﲔ‪.‬‬
‫ﻛﲈ ﺗﺸﲑ ﺑﻜﻠﻤﺔ ﴿ ‪ ﴾V‬ﺇﱃ ﻋﻤﺮ ﻭﻋﺜﲈﻥ ﻭﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ ﻭﺗﻔﻴﺪ‬
‫ﺇﻓﺎﺩﺓ ﻏﻴﺒﻴﺔ ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﺜﻼﺛﺔ ﺳﻴﻨﺎﻟﻮﻥ ﺍﳋﻼﻓﺔ ﺑﻌﺪ ﺍﻟﺼﺪﻳﻖ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﺃﳖﻢ ﺳﻴﺴﺘﺸﻬﺪﻭﻥ‪.‬‬
‫ﳑﺎ ﻳﺰﻳﺪ ﻓﻀﻴﻠﺔ ﺇﱃ ﻓﻀﺎﺋﻠﻬﻢ‪.‬‬
‫ﻭﺗﺸﻮﻕ‬
‫ﹼ‬ ‫ﻭﻛﲈ ﺗﺸﲑ ﺑﻜﻠﻤﺔ ﴿ ‪ ﴾ W‬ﺇﱃ ﺃﺻﺤﺎﺏ ﹸ‬
‫ﺍﻟﺼﻔﺔ ﻭﺑﺪﺭ‪ ،‬ﻭﺑﻴﻌﺔ ﺍﻟﺮﺿﻮﺍﻥ‬
‫ﺑﺠﻤﻠﺔ ﴿ ‪ ﴾[ Z Y‬ﻭﺑﻤﻌﻨﺎﻩ ﺍﻟﴫﻳﺢ ﻋﲆ ﺍﺗﱢﺒﺎﻋﻬﻢ ﻭﺗﺒﲔ ﲨﺎﻝ ﺍﺗﱢﺒﺎﻉ ﺍﻟﺘﺎﺑﻌﲔ‬
‫ﻭﺣﺴﻨﻪ ﻣﺸﻴﺮ ﹰﺓ ﺑﺎﳌﻌﻨﻰ ﺍﻹﺷﺎﺭﻱ ﺇﱃ ﺍﳊﺴﻦ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺃﻧﻪ ﺧﺎﻣﺲ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ‪،‬‬
‫ﳍﻢ ﹸ‬
‫ﻣﺼﺪﻗﺔ ﺣﻜﻢ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪» :‬ﺍﳋﻼﻓﺔ ﺑﻌﺪﻱ ﰲ ﹸﺃﻣﺘﻲ ﺛﻼﺛﻮﻥ ﺳﻨﺔ«)‪ (١‬ﻓﻤﻊ ﻗﴫ ﻣﺪﺓ ﺧﻼﻓﺘﻪ‬
‫ﻓﻬﻲ ﻋﻈﻴﻤﺔ ﺍﻟﺸﺄﻥ‪.‬‬
‫ﺍﳊﺎﺻﻞ‪ :‬ﱠ‬
‫ﺃﻥ ﺍﻵﻳﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ ﺗﻨﻈﺮ ﺇﱃ ﺍﳋﻠﻔﺎﺀ ﺍﻷﺭﺑﻌﺔ ﻛﲈ ﺗﻨﻈﺮ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﻭﺗﺸﲑ ﺇﱃ ﻣﺴﺘﻘﺒﻞ ﺃﻭﺿﺎﻋﻬﻢ ﻭﺗﺆﻳﺪﻫﺎ ﺑﻨﻮﻉ ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻲ‪.‬‬
‫ﻓﺎﻹﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻲ ﺍﻟﺬﻱ ﻫﻮ ﺃﺣﺪ ﺃﻧﻮﺍﻉ ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ ﻟﻪ ﳌﻌﺎﺕ ﺇﻋﺠﺎﺯﻳﺔ ﻛﺜﲑﺓ ﻭﻛﺜﲑﺓ ﻻ‬
‫ﺗﻌﺪ ﻭﻻ ﲢﴡ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﺣﴫ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﺗﻠﻚ ﺍﻹﺧﺒﺎﺭﺍﺕ ﺍﻟﻐﻴﺒﻴﺔ ﰲ ﺃﺭﺑﻌﲔ ﺃﻭ ﲬﺴﲔ ﺁﻳﺔ ﻓﻘﻂ‬
‫ﺇﻧﲈ ﻫﻮ ﻧﺎﺷﺊ ﻣﻦ ﻧﻈﺮ ﻇﺎﻫﺮﻱ ﺳﻄﺤﻲ‪ ،‬ﺑﻴﻨﲈ ﰲ ﺍﳊﻘﻴﻘﺔ ﻫﻨﺎﻙ ﻣﺎ ﻳﺮﺑﻮ ﻋﲆ ﺍﻷﻟﻒ ﻣﻨﻬﺎ ﺑﻞ ﻗﺪ‬
‫ﺗﻜﻮﻥ ﰲ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﺃﺭﺑﻌﺔ ﺃﻭ ﲬﺴﺔ ﺃﺧﺒﺎﺭ ﻏﻴﺒﻴﺔ‪.‬‬
‫﴿ ¶¸‪﴾¾½¼»º¹‬‬
‫﴿‪﴾\[ZYXWVUTSRQ‬‬

‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ‬
‫ﺳﺘﻨﴩ ﺿﻤﻦ ﳎﻤﻮﻋﺔ ﺃﺧﺮ￯ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﻟﻔﺘﻦ ‪٤٨‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺴﻨﺔ ‪٩‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪٢٢٠/٥‬؛ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٧٧/٨‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﻻ ﻳﺴﻊ ﻛﻞ ﻭﺍﺣﺪ ﺃﻥ ﻳﺮ￯ ﻧﻘﺎﺋﺺ »ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ«‬
‫ﺍﻟﺪﻗﻴﻘﺔ ﻭﻻ ﻫﻮ ﺑﺤﺎﺟﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻟﺬﺍ ﻻ ﺣﺎﺟﺔ ﻟﻪ ﻟﻘﺮﺍﺀﺓ ﻫﺬﻩ‬
‫ﺍﻟﻠﻤﻌﺔ‪.‬‬

‫ﺎﺳ ﹺﻤ ﹺﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‬

‫ﺑﹺ ﹾ‬
‫﴿ ‪﴾o n m l k j‬‬

‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬

‫ﺃﺧﻲ ﺍﻟﻌﺰﻳﺰ ﺍﻟﻮﰲ ﺍﳌﺨﻠﺺ ﺍﳋﺎﻟﺺ!‬
‫ﺇﻥ ﺳﺒﺐ ﻋﺪﻡ ﺇﺭﺳﺎﱄ ﺭﺳﺎﻟ ﹰﺔ ﻣﺴﺘﻘﻠﺔ ﺇﱃ ﺃﺧﻴﻨﺎ »ﻋﺒﺪ ﺍﳌﺠﻴﺪ«)*( ﻫﻮ ﺃﻥ ﺭﺳﺎﺋﲇ ﺍﻟﺘﻲ‬
‫ﱠ‬
‫ﻗﺪﻳﺮ ﻭﻃﺎﻟﺐ ﻣﺠﺪﱞ ﺑﻌﺪ »ﺧﻠﻮﴆ«)*(‪ ،‬ﻭﺃﻧﺎ‬‫ﺃﺑﻌﺜﻬﺎ ﺇﻟﻴﻜﻢ ﺗﻔﻲ ﺑﺎﻟﻐﺮﺽ‪ ،‬ﻓﺈﻥ »ﻋﺒﺪ ﺍﳌﺠﻴﺪ« ﺃﺥ ﹲ‬
‫ﻛﻞ ﺻﺒﺎﺡ ﻭﻣﺴﺎﺀ ﻣﻊ »ﺧﻠﻮﴆ« ﻭﺃﺣﻴﺎﻧﺎ ﻗﺒﻠﻪ‪ .‬ﻫﺬﺍ ﻭﺇﻥ »ﺻﱪﻱ«)*( ﺛﻢ‬‫ﺃﺫﻛﺮﻩ ﺑﺎﺳﻤﻪ ﰲ ﺩﻋﺎﺋﻲ ﱠ‬
‫ﹶ‬
‫ﺭﺳﺎﺋﻞ ﻣﺴﺘﻘﻠﺔ‪ .‬ﻓﻠﻘﺪ ﺃﻧﻌﻢ‬ ‫ﹶ‬
‫ﻷﺑﻌﺚ ﺇﻟﻴﻬﲈ‬ ‫»ﺣﻘﻲ ﺃﻓﻨﺪﻱ« ﻳﺴﺘﻔﻴﺪﺍﻥ ﻣﻦ ﺭﺳﺎﺋﲇ‪ ،‬ﻓﻼ ﺃﺭ￯ ﺩﺍﻋﻴ ﹰﺎ‬
‫ﻻ ﻣﻨﻲ‪ ،‬ﻭ ﹶﻃ ﹺ‬
‫ﻤﺌﻨﻪ ﻟﺌﻼ ﻳﻘﻠﻖ‪ ،‬ﻓﺄﻧﺎ‬ ‫ﺍﷲ ﻋﻠﻴﻚ ﻭﺟﻌﻠﻚ ﺃﺧ ﹰﺎ ﻛﺒﻴﺮ ﹰﺍ ﻣﺒﺎﺭﻛ ﹰﺎ ﳍﲈ‪ ،‬ﻓﺮﺍﺳﻞ ﻋﺒﺪ ﺍﳌﺠﻴﺪ ﺑﺪ ﹰ‬
‫ﺃﻓﻜﺮ ﻓﻴﻪ ﺑﻌﺪ ﺧﻠﻮﴆ‪. .‬‬

‫ﺳﺆﺍﻟﻜﻢ ﺍﻷﻭﻝ‬
‫ﻭﻫﻮ ﺳﺆﺍﻝ ﺧﺎﺹ ﻳﻌﻮﺩ ﺇﱃ ﺇﻣﻀﺎﺀ ﺃﺣﺪ ﺃﺟﺪﺍﺩﻛﻢ ﺑﺎﺳﻢ »ﺍﻟﺴﻴﺪ ﳏﻤﺪ« )ﺃﻱ ﻣﻦ ﺁﻝ‬
‫ﺍﻟﺒﻴﺖ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٨‬‬
‫ﺃﺧﻲ!‬
‫ﺇﻧﻨﻲ ﻻ ﺃﻣﻠﻚ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺟﻮﺍﺑ ﹰﺎ ﻣﺒﻨﻴ ﹰﺎ ﻋﲆ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﺤﻘﻴﻖ ﻭﺍﻟﻜﺸﻒ‪،‬‬
‫ﻭﻟﻜﻦ ﻛﻨﺖ ﺃﻗﻮﻝ ﻷﺻﺤﺎﰊ‪ :‬ﺇﻥ ﺧﻠﻮﴆ ﻻ ﻳﺸﺒﻪ ﺍﻷﺗﺮﺍﻙ ﺍﳊﺎﻟﻴﲔ‪ ،‬ﻭﻻ ﺍﻷﻛﺮﺍﺩ‪ ،‬ﻓﺈﲏ ﺃﺭ￯ ﻓﻴﻪ‬
‫ﺧﺎﺻﻴ ﹰﺔ ﺃﺧﺮ￯‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺼﺪﹼ ﻗﻮﻧﻨﻲ‪ .‬ﻓﻜﻨﺎ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﻇﻬﻮﺭ ﻋﺮﺍﻗﺔ ﻭﺃﺻﺎﻟﺔ ﰲ ﺧﻠﻮﴆ ﺩﻟﻴﻞ ﻋﲆ‬
‫ﻧﻴﻠﻪ ﻋﻄﺎﺀ ﺍﳊﻖ‪ ،‬ﺑﻤﻀﻤﻮﻥ ﺍﻟﻘﺎﻋﺪﺓ‪:‬‬
‫‪‬‬
‫‪       ‬‬ ‫‪ ‬‬
‫‪(١)   ‬‬
‫‪«       ‬‬ ‫»‪  ‬‬
‫‪‬‬
‫ﻭﺍﻋﻠﻢ ﻗﻄﻌ ﹰﺎ ﺃﻥ ﻟﻠﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ﷺ ﻧﻮﻋﲔ ﻣﻦ ﺍﻵﻝ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺁﻟﻪ ﺍﻟﻨ ﹶﹶﺴﺒﻲ‪.‬‬
‫ﻭﺍﻵﺧﺮ‪ :‬ﺁﻟﻪ ﻣﻦ ﺣﻴﺚ ﺷﺨﺼﻪ ﺍﳌﻌﻨﻮﻱ ﺍﻟﻨﻮﺭﺍﲏ‪ ،‬ﺃﻱ ﻣﻦ ﺣﻴﺚ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫ﻼ ﻋﻦ ﺩﺧﻮﻟﻚ ﰲ ﺍﻵﻝ ﺍﻷﻭﻝ ﺣﺴﺐ ﻗﻨﺎﻋﺘﻲ‬ ‫ﻓﺄﻧﺖ ﺩﺍﺧﻞ ﻗﻄﻌ ﹰﺎ ﰲ ﻫﺬﺍ ﺍﻵﻝ ﺍﻟﺜﺎﲏ‪ ،‬ﻓﻀ ﹰ‬
‫ﺑﻼ ﺩﻟﻴﻞ‪ .‬ﻓﺈﻥ ﺇﻣﻀﺎﺀ ﺟﺪﹼ ﻙ ﺑﺎﺳﻢ »ﺍﻟﺴﻴﺪ« ﻟﻴﺲ ﻋﺒﺜ ﹰﺎ ﻭﻻ ﺟﺰﺍﻓ ﹰﺎ‪.‬‬

‫ﺧﻼﺻﺔ ﺳﺆﺍﻟﻜﻢ ﺍﻟﺜﺎﲏ‪:‬‬

‫ﺃﺧﻲ ﺍﻟﻌﺰﻳﺰ!‬
‫ﺇﻥ »ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ«)*( ﻗﺪ ﻗﺎﻝ‪» :‬ﺇﻥ ﳐﻠﻮﻗﻴﺔ ﺍﻟﺮﻭﺡ ﻋﺒﺎﺭ ﹲﺓ ﻋﻦ ﺍﻧﻜﺸﺎﻓﻬﺎ«‪.‬‬
‫ﺃﻧﺎﻗﺶ ﻭﺃﻧﺎ ﺍﻟﻀﻌﻴﻒ ﺍﻟﻌﺎﺟﺰ ﺧﺎﺭﻗ ﹶﺔ ﺍﳊﻘﻴﻘﺔ‬
‫ﹶ‬ ‫ﺇﻧﻚ ﻳﺎ ﺃﺧﻲ ﺑﺴﺆﺍﻟﻚ ﻫﺬﺍ ﺗﻀﻄﺮﲏ ﺇﱃ ﺃﻥ‬
‫ﻛﻨﺖ ﺳﺄﺧﻮﺽ ﰲ ﺍﻟﺒﺤﺚ ﻣﻌﺘﻤﺪ ﹰﺍ‬ ‫ﻭﺩﺍﻫﻴ ﹶﺔ ﻋﻠﻢ ﺍﻷﴎﺍﺭ »ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ«‪ .‬ﻭﻟﻜﻦ ﳌﺎ ﹸ‬
‫ﻋﲆ ﻧﺼﻮﺹ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﺴﻮﻑ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﺣ ﹼﻠ ﹶﻖ ﺃﻋﲆ ﻣﻦ ﺫﻟﻚ ﺍﻟﺼﻘﺮ ﻭﺃﺳﻤﻰ ﻣﻨﻪ‬
‫ﻛﻨﺖ ﺫﺑﺎﺑﺔ!‬
‫ﻭﺇﻥ ﹸ‬
‫ﺃﺧﻲ‪ :‬ﺍﻋﻠﻢ ﺃﻥ »ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ« ﻻ ﻳﺨﺪﻉ ﻭﻟﻜﻦ ﻳﻨﺨﺪﻉ‪ ،‬ﻓﻬﻮ ﻣ ﹴ‬
‫ﻬﺘﺪ‪ ،‬ﻭﻟﻜﻨﻪ ﻻ‬ ‫ﹸ‬ ‫ﹶ‬
‫ﻭﺻﻮﺍﺏ ﻭﻟﻜﻦ ﻟﻴﺲ ﻫﻮ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﹲ‬ ‫ﹲ‬
‫ﺻﺪﻕ‬ ‫ﻳﻜﻮﻥ ﻫﺎﺩﻳ ﹰﺎ ﻟﻐﲑﻩ ﰲ ﻛﻞ ﻣﺎ ﻛﹶﺘﺒﻪ‪ .‬ﻓﲈ ﺭﺁﻩ‬
‫ﻭﺿﺤﺖ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﴩﻭﻥ« ﰲ ﻣﺒﺤﺚ ﺍﻟﺮﻭﺡ‪ ،‬ﺍﻟﺤﻘﻴﻘ ﹶﺔ ﺍﻟﺘﻲ ﻳﺪﻭﺭ‬
‫ﻭﻟﻘﺪ ﹼ‬
‫ﻋﻠﻴﻬﺎ ﺳﺆﺍ ﹸﻟﻜﻢ‪.‬‬
‫)‪ (١‬ﺃﻱ ﺇﻥ ﺍﻟﻔﻀﻞ ﺍﻹﳍﻲ ﻻ ﻳﺸﱰﻁ ﺍﻟﻘﺎﺑﻠﻴﺔ ﰲ ﺫﺍﺕ ﺍﻟﺸﺨﺺ‪.‬‬
‫‪٤٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ‬

‫ﻗﺎﻧﻮﻥ ﺃﻣﺮﻱ‪ .‬ﻭﻟﻜﻦ ﹸﺃ ﹶ‬

‫ﻟﺒﺴﺖ ﻭﺟﻮﺩ ﹰﺍ ﺧﺎﺭﺟﻴ ﹰﺎ‪ ،‬ﻓﻬﻲ‬ ‫ﹲ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻟﺮﻭﺡ ﻣﻦ ﺣﻴﺚ ﺍﳌﺎﻫﻴﺔ‬
‫ﹲ‬
‫ﻭﻗﺎﻧﻮﻥ ﺫﻭ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ‪.‬‬ ‫ﻧﺎﻣﻮﺱ ﺫﻭ ﺣﻴﺎﺓ‪،‬‬
‫ﹲ‬
‫ﻓﺎﻟﺸﻴﺦ ﳏﻲ ﺍﻟﺪﻳﻦ ﻗﺪ ﻧﻈﺮ ﺇﱃ ﺍﻟﺮﻭﺡ ﻣﻦ ﺣﻴﺚ ﻣﺎﻫﻴﺘﹺﻬﺎ ﻓﺤﺴﺐ‪ ،‬ﻭﻳﺮ￯ ﺍﻷﺷﻴﺎ ﹶﺀ ﺧﻴﺎ ﹰ‬
‫ﻻ‬
‫ﺣﺴﺐ ﻣﴩﺏ »ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ«‪.‬‬
‫ﺻﺎﺣﺐ ﻣﴩﺏ ﻣﻬﻢ ﻭﻟﻪ ﻛﺸﻔﻴﺎﺕ‬‫ﹶ‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﻗﺪ ﺍﻧﺘﻬﺞ ﻣﺴﻠﻜ ﹰﺎ ﻣﺴﺘﻘ ﹰ‬
‫ﻼ ﻭﻛﺎﻥ‬
‫ﺑﻌﺾ ﺍﻵﻳﺎﺕ‬
‫ﻭﺗﻤﺤﻞ ﻟﻴﻄ ﹼﺒﻖ ﹶ‬ ‫ﹴ‬
‫ﺗﺄﻭﻳﻼﺕ ﺿﻌﻴﻔﺔ ﻭﺗﻜ ﹼﻠﻒ‬ ‫ﻭﻣﺸﺎﻫﺪﺍﺕ ﺧﺎﺭﻗﺔ ﻓﺈﻧﻪ ﻳﻠﺠﺄ ﺑﺎﺿﻄﺮﺍﺭ ﺇﱃ‬
‫ﹼ‬
‫ﻭﻳﺠﺮﺣﻬﺎ‪.‬‬
‫ﹸ‬ ‫ﹸ‬
‫ﻳﺨﺪﺵ ﴏﺍﺣﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬ ‫ﺍﻟﻜﺮﻳﻤﺔ ﺣﺴﺐ ﹶﻣﴩﺑﻪ ﻭﻣﺸﻬﻮﺩﺍﺗﻪ‪ ،‬ﳑﺎ‬
‫ﻭﻣﻨﻬﺞ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﻟﺴﻨﻴﺔ ﺍﻟﻘﻮﻳﻢ‪.‬‬
‫ﹶ‬ ‫ﺍﻟﻤﻨﻬﺞ ﺍﻟﻘﺮﺁﲏ‬
‫ﹶ‬ ‫ﻭﻟﻘﺪ ﺑ ﹼﻴﻨﺎ ﰲ ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯‬
‫ﻓﺎﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺮﰊ ﻟﻪ ﻣﻘﺎﻡ ﺧﺎﺹ ﻟﺬﺍﺗﻪ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﳌﻘﺒﻮﻟﲔ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﺑﻜﺸﻔﻴﺎﺗﻪ ﺍﻟﺘﻲ ﻻ‬
‫ﺧﺮﻕ ﺍﳊﺪﻭﺩ ﻭﲡﺎﻭﺯﻫﺎ ﻭﺧﺎ ﹶﻟﻒ ﲨﻬﻮﺭ ﺍﳌﺤﻘﻘﲔ ﺍﻟﻌﻠﲈﺀ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﺎﺋﻞ‪.‬‬ ‫ﺿﻮﺍﺑﻂ ﳍﺎ ﹶ‬
‫ﹶ‬

‫ﻭﻷﺟﻞ ﻫﺬﺍ ﺗﻜﺎﺩ ﺗﻘﺘﴫ ﻃﺮﻳﻘﺘﹸﻪ ﺍﻟﺨﺎﺻ ﹸﺔ ﺑﻪ ﻟﻔﱰﺓ ﻗﺼﲑﺓ ﺟﺪ ﹰﺍ ﰲ »ﺻﺪﺭ ﺍﻟﺪﻳﻦ‬
‫ﻋﺎﻟﻲ‬
‫ﹶ‬ ‫ﺫﺍﺕ ﺍﺳﺘﻘﺎﻣﺔ‪ ،‬ﻣﻊ ﻛﻮﻧﻪ ﺷﻴﺨ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ‬
‫ﺍﻟﻘﻮﻧﻮﻱ«)*( ﻭﻳﻨﺪﺭ ﺃﻥ ﹸﻳﺴﺘﻔﺎﺩ ﻣﻦ ﺁﺛﺎﺭﻩ ﺍﺳﺘﻔﺎﺩ ﹰﺓ ﹶ‬
‫ﺍﻟﻘﺪﺭ ﻭﻗﻄﺒ ﹰﺎ ﺧﺎﺭﻗ ﹰﺎ ﻓﺮﻳﺪﹶ ﺯﻣﺎﻧﻪ‪ .‬ﺑﻞ ﻻ ﳛﺚ ﹲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﲈﺀ ﺍﳌﺤﻘﻘﲔ ﻭﺍﻷﺻﻔﻴﺎ ﹸﺀ ﻋﲆ ﻗﺮﺍﺀﺓ ﺁﺛﺎﺭﻩ‬
‫ﻗﺴﻢ ﻣﻨﻬﻢ ﻳﻤﻨﻌﻮﻥ ﻗﺮﺍﺀﲥﺎ‪.‬‬
‫ﺍﻟﻘ ﹼﻴﻤﺔ‪ ،‬ﺑﻞ ﹲ‬
‫ﹺ‬
‫ﻭﺃﻫﻞ ﺍﻟﺘﺤﻘﻴﻖ ﻣﻦ‬ ‫ﺇﻥ ﺑﻴﺎﻥ ﺍﻟﻔﺮﻕ ﺍﻷﺳﺎﺱ ﺑﲔ ﻣﴩﺏ ﺍﻟﺸﻴﺦ ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ‬‫ﱠ‬
‫ﹴ‬
‫ﻭﻧﻈﺮ ﻭﺍﺳﻊ‬ ‫ﹴ‬
‫ﻭﺑﺤﺚ ﺩﻗﻴﻖ‬ ‫ﹴ‬
‫ﺩﺭﺍﺳﺔ ﻋﻤﻴﻘﺔ‬ ‫ﺍﻟﻌﻠﲈﺀ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻨﺎﺑﻌﻬﲈ ﻭﻣﺼﺎﺩﺭﳘﺎ ﳛﺘﺎﺝ ﺇﱃ‬
‫ﺭﻓﻴﻊ‪.‬‬
‫ﺩﻗﻴﻖ ﺟﺪ ﹰﺍ ﻭﻋﻤﻴﻖ ﺟﺪ ﹰﺍ ﺇﱃ ﺩﺭﺟﺔ ﻛﺒﲑﺓ‪ ،‬ﻭﺍﳌﺼﺪﺭ ﺭﻓﻴﻊ ﻭﺳﺎﻡ ﺇﱃ ﹴ‬
‫ﺣﺪ‬ ‫ﹶ‬
‫ﺍﻟﻔﺮﻕ ﹲ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ‬
‫ﻳﺆﺍﺧﺬ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺮﰊ ﻋﲆ ﺧﻄﺌﻪ‪ ،‬ﻭﺇﻧﲈ ﻇﻞ ﻣﻘﺒﻮ ﹰ‬
‫ﻻ ﻟﺪ￯ ﺍﻟﻌﻠﲈﺀ‪ .‬ﺇﺫ ﻟﻮ ﻛﺎﻥ‬ ‫ﻛﺒﲑ‪ ،‬ﺑﺤﻴﺚ ﱂ ﹶ‬
‫ﹰ‬
‫ﻭﺧﻄﺄ‬ ‫ﺍﻟﻔﺮﻕ ﻭﺍﳌﺼﺪﺭ ﻣﺸﻬﻮ ﹶﺩﻳﻦ ﻭﺍﺿﺤﲔ ﻋﻠﻤ ﹰﺎ ﻭﻓﻜﺮ ﹰﺍ ﻭﻛﺸﻔ ﹰﺎ ﻟﻜﺎﻥ ﺳﻘﻮﻃ ﹰﺎ ﻣﺮﻳﻌ ﹰﺎ ﻟﻠﺸﻴﺦ‬
‫ﺟﺴﻴﻤ ﹰﺎ ﻟﻪ‪.‬‬
‫ﺍﻟﻔﺮﻕ ﻋﻤﻴﻘ ﹰﺎ ﺟﺪ ﹰﺍ‪ ،‬ﻓﺈﻧﻨﺎ ﻧﺤﺎﻭﻝ ﺃﻥ ﻧﺒﲔ ﹶ‬
‫ﺧﻄﺄ ﺍﻟﺸﻴﺦ ﰲ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ ﻓﺤﺴﺐ‬ ‫ﹸ‬ ‫ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ‬
‫ﻭﻧﻮﺿﺢ ﺫﻟﻚ ﺍﻟﻔﺮﻕ ﻭﺗﻠﻚ ﺍﳌﻨﺎﺑﻊ ﰲ ﻣﺜﺎﻝ ﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ‪:‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٠‬‬
‫ﻇﺮﻑ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻣﻮﺻﻮ ﹸﻓﻬﺎ‪ .‬ﺑﻤﻌﻨﻰ‬
‫ﹸ‬ ‫ﺗﺸﺎﻫﺪ ﰲ ﻣﺮﺁﺓ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻤﺮﺁ ﹸﺓ ﻫﻲ‬
‫ﹶ‬ ‫ﻓﻤﺜﻼ‪ :‬ﺍﻟﺸﻤﺲ‬
‫ﺃﻥ ﺍﻟﺸﻤﺲ ﺗﻮﺟﺪ ﻓﻴﻬﺎ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮ￯ ﺗﺰ ﹼﻳﻦ ﺍﻟﻤﺮﺁ ﹶﺓ ﺣﺘﻰ ﺗﻜﻮﻥ ﺻﻔﺘﹶﻬﺎ ﺍﻟﻼﻣﻌﺔ‬
‫ﺁﻟﺔ ﺗﺼﻮﻳﺮ ﻓﺈﳖﺎ ﺳﺘﻨﻘﻞ ﺻﻮﺭ ﹶﺓ ﺍﻟﺸﻤﺲ ﻋﲆ‬ ‫ﻭﺻﺒﻐﺘﹶﻬﺎ ﺍﻟﺴﺎﻃﻌﺔ‪ .‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﳌﺮﺁﺓ‪ ،‬ﻣﺮﺁ ﹶﺓ ﹺ‬
‫ﻓﺎﻟﺸﻤﺲ ﺍﳌﺸﻬﻮﺩﺓ ﰲ ﺍﳌﺮﺁﺓ ﻭﻣﺎﻫﻴﺘﹸﻬﺎ ﺍﳌﺮﺗﺴﻤﺔ‬
‫ﹸ‬ ‫ﻭﺭﻗﺔ ﺣﺴﺎﺳﺔ ﺑﺼﻮﺭﺓ ﺛﺎﺑﺘﺔ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‬
‫ﻏﻴﺮ ﺍﻟﺸﻤﺲ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬ ‫ﻋﲆ ﺍﻟﻮﺭﻗﺔ ﻭﺻﻔﺎﺗﹸﻬﺎ‪ ،‬ﻭﺗﺰﻳﻴﻨﹸﻬﺎ ﺍﳌﺮﺁﺓ ‪-‬ﺣﺘﻰ ﻏﺪﺕ ﻛﺄﳖﺎ ﺻﻔﺘﻬﺎ‪ -‬ﻫﻲ ﹸ‬
‫ﺩﺧﻮﻝ ﲡﲇ ﺍﻟﺸﻤﺲ ﰲ ﻭﺟﻮﺩ ﺁﺧﺮ‪ .‬ﺃﻣﺎ ﻭﺟﻮ ﹸﺩ ﺍﻟﺸﻤﺲ ﺍﳌﺸﻬﻮﺩﺓ ﰲ‬ ‫ﹸ‬ ‫ﻓﻬﻲ ﻟﻴﺴﺖ ﺷﻤﺴ ﹰﺎ‪ ،‬ﺑﻞ ﻫﻲ‬
‫ﹺ‬
‫ﻭﺟﻮﺩﻫﺎ‬ ‫ﹺ‬
‫ﻭﺟﻮﺩ ﺍﻟﺸﻤﺲ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳋﺎﺭﺝ ﹼﺇﻻ ﺃﻧﻪ ﻗﺪ ﹸﻇﻦ ﺃﻧﻪ ﻋﻴ ﹸﻦ‬ ‫ﺍﳌﺮﺁﺓ ﻓﻬﻮ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻋﻴ ﹶﻦ‬
‫ﻻﺭﺗﺒﺎﻃﻪ ﲠﺎ ﻭﺇﺷﺎﺭﺗﻪ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻏﻴﺮ ﺍﻟﺸﻤﺲ ﺍﳊﻘﻴﻘﻴﺔ« ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻓﺒﻨﺎ ﹰﺀ ﻋﲆ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻓﺈﻥ ﺍﻟﻘﻮﻝ ﺑﺄﻧﻪ‪» :‬ﻟﻴﺲ ﰲ ﺍﳌﺮﺁﺓ ﹸ‬
‫ﺻﻮﺍﺑ ﹰﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻛﻮﻥ ﺍﳌﺮﺁﺓ ﻇﺮﻓ ﹰﺎ ﻭﺃﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺸﻤﺲ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﻭﺟﻮ ﹸﺩﻫﺎ ﺍﳋﺎﺭﺟﻲ‪ .‬ﻭﻟﻜﻦ‬
‫ﺣﻜﻢ ﺻﻔﺔ ﺍﳌﺮﺁﺓ‪ -‬ﻭﺍﻟﺼﻮﺭ ﹶﺓ ﺍﻟﺘﻲ‬
‫ﹶ‬ ‫ﺇﺫﺍ ﻗﻴﻞ‪ :‬ﱠ‬
‫ﺇﻥ ﺻﻮﺭﺓ ﺍﻟﺸﻤﺲ ﺍﳌﻨﺒﺴﻄﺔ ﻋﲆ ﺍﳌﺮﺁﺓ ‪-‬ﺍﻟﺘﻲ ﺃﺧﺬﺕ‬
‫ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻬﺬﺍ ﺧﻄﺄ‪ ،‬ﺃﻱ ﺇﻥ ﻋﺒﺎﺭﺓ »ﻟﻴﺲ ﰲ ﺍﳌﺮﺁﺓ ﻏﲑ ﺍﻟﺸﻤﺲ«‬
‫ﹸ‬ ‫ﺍﻧﺘﻘﻠﺖ ﺇﱃ ﺍﻟﻮﺭﻗﺔ ﺍﳊﺴﺎﺳﺔ ﻫﻲ‬
‫ﺗﻜﻮﻥ ﻋﺒﺎﺭﺓ ﺧﻄﺄ‪ ،‬ﺫﻟﻚ ﻷﻥ ﻫﻨﺎﻙ ﺻﻮﺭ ﹶﺓ ﺍﻟﺸﻤﺲ ﺍﻟﺘﻲ ﺗﻈﻬﺮ ﻋﲆ ﺍﳌﺮﺁﺓ ﻭﻫﻨﺎﻙ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺮﺗﺴﻤﺔ‬
‫ﺧﻠ ﹶﻔﻬﺎ ﻋﲆ ﺍﻟﻮﺭﻕ ﺍﳊﺴﺎﺱ‪ ،‬ﻓﻜﻞ ﻣﻨﻬﺎ ﳍﺎ ﻭﺟﻮ ﹲﺩ ﺧﺎﺹ ﲠﺎ‪ .‬ﻓﻤﻊ ﺃﻥ ﺫﻳﻨﻚ ﺍﻟﻮﺟﻮ ﹶﺩﻳﻦ ﳘﺎ ﻣﻦ‬
‫ﺍﻟﺸﻤﺲ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﹶ‬ ‫ﲡﲇ ﺍﻟﺸﻤﺲ ﹼﺇﻻ ﺃﳖﲈ ﻟﻴﺴﺎ‬
‫ﻭﻛﺬﺍ ﻓﺈﻥ ﺫﻫ ﹶﻦ ﺍﻹﻧﺴﺎﻥ ﻭﺧﻴﺎ ﹶﻟﻪ ﺷﺒﻴﻬﺎﻥ ﺑﻤﺜﺎﻝ ﺍﳌﺮﺁﺓ ﻫﺬﺍ‪ .‬ﻭﺫﻟﻚ‪:‬‬
‫ﹴ‬
‫ﻭﺑﻮﺟﻪ‬ ‫ﻋﻠﻢ‪،‬‬ ‫ﹴ‬ ‫ﺇﹺ ﱠﻥ ﺍﳌﻌﻠﻮﻣﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻣﺮﺁﺓ ﹺ‬
‫ﻓﻜﺮ ﺍﻹﻧﺴﺎﻥ ﳍﺎ ﻭﺟﻬﺎﻥ ﺃﻳﻀﺎ‪ :‬ﻓﻬﻲ ﺑﻮﺟﻪ ﹲ‬
‫ﺁﺧﺮ ﻣﻌﻠﻮ ﹲﻡ‪ .‬ﻓﺈﺫﺍ ﺍﻋﺘﱪﻧﺎ ﺍﻟﺬﻫ ﹶﻦ ﻇﺮﻓ ﹰﺎ ﻟﺬﻟﻚ ﺍﳌﻌﻠﻮﻡ‪ ،‬ﺃﺻﺒﺢ ﺫﻟﻚ ﺍﻟﻤﻮﺟﻮ ﹸﺩ ﺍﻟﻤﻌﻠﻮ ﹸﻡ ﻣﻌﻠﻮﻣ ﹰﺎ‬
‫ﺫﻫﻨﻴ ﹰﺎ‪ .‬ﻓﻮﺟﻮ ﹸﺩﻩ ﳾﺀ ﺁﺧﺮ‪ .‬ﻭﺇﻥ ﺍﻋﺘﱪﻧﺎ ﺍﻟﺬﻫ ﹶﻦ ﻣﻮﺻﻮﻓ ﹰﺎ ﺑﺬﻟﻚ ﺍﻟﴚﺀ ﺍﻟﺬﻱ ﱠ‬
‫ﺣﻞ ﻓﻴﻪ ﺃﺻﺒﺢ ﺻﻔ ﹰﺔ‬
‫ﹴ‬
‫ﻋﻨﺪﺋﺬ ﻋﻠﻤ ﹰﺎ‪ ،‬ﻭﻟﻪ ﻭﺟﻮ ﹲﺩ ﺧﺎﺭﺟﻲ‪ .‬ﻭﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﻟﺬﻟﻚ ﺍﳌﻌﻠﻮﻡ‬ ‫ﻟﻠﺬﻫﻦ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﴚﺀ ﻳﻜﻮﻥ‬
‫ﻭﺟﻮﻫﺮ ﻓﺴﻴﻜﻮﻥ ﻭﺟﻮﺩ ﹰﺍ ﺧﺎﺭﺟﻴ ﹰﺎ ﻋﺮﺿﻴ ﹰﺎ‪.‬‬
‫ﹲ‬ ‫ﻭﺟﻮ ﹲﺩ‬
‫ﻓﺒﻨﺎ ﹰﺀ ﻋﲆ ﻫﺬﻳﻦ ﺍﻟﺘﻤﺜﻴﻠﲔ‪.‬‬

‫ﺍﻟﻜﻮﻥ ﻣﺮﺁﺓ‪ ،‬ﻭﻣﺎﻫﻴ ﹸﺔ ﻛﻞ ﻣﻮﺟﻮﺩ ﻣﺮﺁﺓ ﺃﻳﻀ ﹰﺎ‪ .‬ﻫﺬﻩ ﺍﳌﺮﺍﻳﺎ ﹼ‬

‫ﻣﻌﺮﺿﺔ ﺇﱃ ﺍﻹﳚﺎﺩ ﺍﻹﳍﻲ‬ ‫ﹸ‬
‫ﺑﺎﻟﻘﺪﺭﺓ ﺍﻷﺯﻟﻴﺔ‪.‬‬
‫‪٥١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﻓﻜﻞ ﻣﻮﺟﻮﺩ ‪-‬ﻣﻦ ﺟﻬﺔ‪ -‬ﹸﻳﺼﺒﺢ ﻣﺮﺁ ﹰﺓ ﻻﺳﻢ ﻣﻦ ﺃﺳﲈﺀ ﺍﷲ ﻳﺒﲔ ﻧﻘﺸ ﹰﺎ ﻣﻦ ﻧﻘﻮﺷﻪ‪.‬‬
‫ﻓﺎﻟﺬﻳﻦ ﻫﻢ ﻋﲆ ﻣﴩﺏ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺮﰊ ﻗﺪ ﻛﺸﻔﻮﺍ ﺍﻟﻌﺎ ﹶﻟﻢ ﻣﻦ ﺣﻴﺚ ﺍﳌﺮﺁﺗﻴﺔ ﻭﺍﻟﻈﺮﻓﻴﺔ‬
‫ﻭﺍﳌﻮﺟﻮﺩ ﺍﳌﺜﺎﱄ ﰲ ﺍﳌﺮﺁﺓ ‪-‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻨﻔﻲ‪ -‬ﻭﻣﻦ ﺣﻴﺚ ﻣﻨﻌﻜﺲ ﺻﻮﺭﺓ ﺫﻟﻚ ﺍﻟﴚﺀ ﰲ ﺍﳌﺮﺁﺓ ﻫﻮ‬
‫ﻋﻴﻨﻪ‪ .‬ﻭﻗﺎﻟﻮﺍ‪» :‬ﻻ ﻣﻮﺟﻮﺩ ﹼﺇﻻ ﻫﻮ«‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻔﻜﺮﻭﺍ ﺑﺎﳌﺮﺍﺗﺐ ﺍﻷﺧﺮ￯‪ ،‬ﻓﺄﺧﻄﺄﻭﺍ ﺣﺘﻰ ﺑﻠﻎ ﲠﻢ‬
‫ﺍﻷﻣﺮ ﺃﻥ ﻳﻨﻜﺮﻭﺍ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ ﺍﳌﻌﺮﻭﻓﺔ‪» :‬ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﺛﺎﺑﺘﺔ«‪.‬‬
‫ﺃﻣﺎ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ ﻓﺈﳖﻢ ﻳﺮﻭﻥ ﺑﴪ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺑﴫﺍﺣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺁﻳﺎﺗﻪ ﺍﻟﺒﻴﻨﺎﺕ‪:‬‬
‫ﱠ‬
‫ﺃﻥ ﺍﻟﻨﻘﻮﺵ ﺍﻟﺘﻲ ﺗﻮﺟﺪ ﰲ ﻣﺮﺍﻳﺎ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺑﻘﺪﺭﺓ ﺍﷲ ﻭﺇﺭﺍﺩﺗﻪ ﺇﻧﲈ ﻫﻲ ﻣﻦ ﺁﺛﺎﺭﻩ ﺳﺒﺤﺎﻧﻪ‬
‫ﻛﻞ ﻣﻮﺟﻮﺩ ﻫﻮ‪ ،‬ﺣﺘﻰ ﻳﻘﺎﻝ‪:‬‬ ‫ﻓﻜﻞ ﻣﻮﺟﻮﺩ ﺇﻧﲈ ﻫﻮ ﻣﻨﻪ ﺗﻌﺎﱃ ﻭﻫﻮ ﺍﻟﺬﻱ ﹺ‬
‫ﻳﻮﺟﺪﹸ ﻩ‪ ،‬ﻭﻟﻴﺲ ﱡ‬ ‫ﻭﺗﻌﺎﱃ‪ .‬ﱡ‬
‫»ﻻ ﻣﻮﺟﻮﺩ ﹼﺇﻻ ﻫﻮ«‪ .‬ﺇﺫ ﻟﻸﺷﻴﺎﺀ ﻭﺟﻮ ﹲﺩ‪ ،‬ﻭﻫﻮ ﻭﺟﻮ ﹲﺩ ﹲ‬
‫ﺛﺎﺑﺖ ﺇﱃ ﺣﺪ ﻣﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻮ ﹸﺩ‬
‫ﻭﺟﻮﺩ ﹰﺍ ﺿﻌﻴﻔ ﹰﺎ ﻛﺄﻧﻪ ﻭﳘﻲ ﻭﺧﻴﺎﱄ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻭﺟﻮﺩﻩ ﺗﻌﺎﱃ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﻣﻮﺟﻮﺩ ﺑﺈﳚﺎﺩ ﺍﻟﻘﺪﻳﺮ ﺍﻷﺯﱄ‬
‫ﻭﺇﺭﺍﺩﺗﻪ ﻭﻗﺪﺭﺗﻪ‪.‬‬
‫ﹺ‬
‫ﺍﳌﺸﻬﻮﺩﺓ ﰲ ﺍﳌﺮﺁﺓ ﻭﺟﻮﺩ ﹰﺍ ﻣﺜﺎﻟﻴ ﹰﺎ ﻋﺪﺍ ﻭﺟﻮﺩﻫﺎ ﺍﳋﺎﺭﺟﻲ ﺍﳊﻘﻴﻘﻲ‪.‬‬ ‫ﱠ‬
‫ﺇﻥ ﻟﻠﺸﻤﺲ‬
‫ﻳﻠﻮﻥ ﺍﳌﺮﺁﺓ ﺑﺰﻳﻨﺘﻪ ﺇﺫ ﺗﻨﺒﺴﻂ ﻋﻠﻴﻬﺎ ﺻﻮﺭﺗﹸﻬﺎ‪.‬‬
‫ﻋﺮﴈ ﺁﺧﺮ ﹼ‬
‫ﻭﳍﺎ ﻭﺟﻮ ﹲﺩ ﺧﺎﺭﺟﻲ ﹶ‬
‫ﺛﺎﺑﺖ ﺇﱃ ﺣﺪ ﻣﺎ ﻭﻫﻮ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻨﺘﻘﺸﺔ‬
‫ﻭﳍﺎ ﻭﺟﻮﺩ ﺧﺎﺭﺟﻲ ﻋﺮﴈ ﺃﻳﻀﺎ‪ ،‬ﻭﻫﻮ ﻭﺟﻮ ﹲﺩ ﹲ‬
‫ﻋﲆ ﺍﻟﻮﺭﻗﺔ ﺍﳊﺴﺎﺳﺔ ﺧﻠﻒ ﺍﳌﺮﺁﺓ‪.‬‬
‫ﹴ‬
‫ﻭﺟﻮﺩﺍﺕ ﻫﻜﺬﺍ ﰲ ﺍﳌﺜﺎﻝ ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻣﺮﺁﺓ ﺍﻟﻜﻮﻥ ﻭﻣﺮﺍﻳﺎ ﻣﺎﻫﻴﺔ‬ ‫ﻓﻜﲈ ﺃﻥ ﻟﻠﺸﻤﺲ‬
‫ﻧﻘﻮﺵ ﺍﳌﺼﻨﻮﻋﺎﺕ ﺍﻟﻈﺎﻫﺮﺓ ﺑﺘﺠﻠﻴﺎﺕ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﻨﻰ ﺍﳊﺎﺻﻠﺔ ﺑﺎﻹﺭﺍﺩﺓ‬‫ﺍﻷﺷﻴﺎﺀ‪ .‬ﻓﺈﻥ ﹶ‬
‫ﻏﻴﺮ ﻭﺟﻮﺩ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻭﻗﺪ ﹸﻣﻨﺢ ﺑﺎﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‬ ‫ﹲ‬
‫ﺣﺎﺩﺙ ﹸ‬ ‫ﻭﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﳍﺎ ﻭﺟﻮ ﹲﺩ‬
‫ﳏﺘﺎﺝ‬
‫ﹲ‬ ‫ﻓﻜﻞ ﳾﺀ‬ ‫ﺛﺒﺎﺗ ﹰﺎ ﳍﺬﺍ ﺍﻟﻮﺟﻮﺩ ﻭﻟﻜﻦ ﻟﻮ ﺍﻧﻘﻄﻊ ﺍﻻﺭﺗﺒﺎﻁ ﻓﻨﻴﺖ ﺍﻷﺷﻴﺎ ﹸﺀ ﻭﺍﻧﻌﺪﻣﺖ ﻣﺒﺎﴍﺓ‪ .‬ﱡ‬
‫ﻟﺒﻘﺎﺋﻪ ﰲ ﻛﻞ ﺁﻥ ﺇﱃ ﺇﺑﻘﺎﺀ ﺧﺎﻟﹺﻘﻪ ﻟﻪ‪ ،‬ﻓﺈﻥ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ ﻭﺇﻥ ﻛﺎﻧﺖ ﺛﺎﺑﺘﺔ ﻭﻟﻜﻦ ﺛﺎﺑﺘ ﹲﺔ ﺑﺈﺛﺒﺎﺗﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﳍﺎ ﻭﺗﺜﺒﻴﺘﻪ ﺇﻳﺎﻫﺎ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﹶ‬
‫ﻗﻮﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﺮﰊ‪» :‬ﺇﻥ ﺍﻟﺮﻭﺡ ﻟﻴﺴﺖ ﳐﻠﻮﻗﺔ ﻭﺇﻧﲈ ﻫﻲ ﺣﻘﻴﻘ ﹲﺔ ﺁﺗﻴﺔ ﻣﻦ‬
‫ﳐﺎﻟﻒ ﻟﻈﺎﻫﺮ ﻧﺼﻮﺹ ﻛﺜﲑﺓ‪ ،‬ﻛﲈ ﻗﺪ ﺍﻟﺘﺒﺲ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﰲ ﺿﻮﺀ‬
‫ﹲ‬ ‫ﻋﺎﱂ ﺍﻷﻣﺮ ﻭﺻﻔﺔ ﺍﻹﺭﺍﺩﺓ«‬
‫ﺍﻟﺘﺤﻘﻴﻘﺎﺕ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔ ﹰﺎ ﻭﺍﻧﺨﺪﻉ ﺇﺫ ﱂ ﹺ‬
‫ﻳﺸﺎﻫﺪ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﻀﻌﻴﻔﺔ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٢‬‬
‫ﻣﻈﺎﻫﺮ ﻭﳘﻴﺔ‬
‫ﹶ‬ ‫ﻣﻈﺎﻫﺮ »ﺍﳋﻼﻕ ﻭﺍﻟﺮﺯﺍﻕ« ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﻨﻰ‬‫ﹸ‬ ‫ﻓﻼ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﻣﻈﺎﻫﺮﻫﺎ ﺃﻳﻀ ﹰﺎ ﳍﺎ ﺣﻘﺎﺋﻖ ﺧﺎﺭﺟﻴﺔ‪.‬‬
‫ﹶ‬ ‫ﺧﻴﺎﻟﻴﺔ‪ .‬ﻓﲈ ﺩﺍﻣﺖ ﺗﻠﻚ ﺍﻷﺳﻤﺎ ﹸﺀ ﺫﺍﺕ ﺣﻘﻴﻘﺔ‪ ،‬ﻓﺈﻥ‬

‫ﺳﺆﺍﻟﻜﻢ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺗﻄﻠﺒﻮﻥ ﻓﻴﻪ ﺩﺭﺳ ﹰﺎ ﻳﻜﻮﻥ ﻣﻔﺘﺎﺣ ﹰﺎ ﻟﻌﻠﻢ »ﺍﳉﻔﺮ«‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻧﻨﺎ ﻳﺎ ﺃﺧﻲ ﻟﺴﻨﺎ ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﺈﺭﺍﺩﺗﻨﺎ ﻭﻻ ﺑﺘﺪﺑﲑﻧﺎ ﻟﻸﻣﻮﺭ‪ .‬ﺑﻞ ﺇﻥ‬
‫ﺍﺧﺘﻴﺎﺭ ﹰﺍ ‪-‬ﻭﻫﻮ ﺧﲑ ﻟﻨﺎ‪ -‬ﻓﻮﻕ ﺍﺧﺘﻴﺎﺭﻧﺎ ﻭﺧﺎﺭﺝ ﺇﺭﺍﺩﺗﻨﺎ ﳞﻴﻤﻦ ﻋﲆ ﺃﻋﲈﻟﻨﺎ ﻭﺍﺧﺘﻴﺎﺭﻧﺎ‪.‬‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻭﻇﻴﻔﺘﻪ ﺍﳊﻘﻴﻘﻴﺔ ﻭﻳﴫﻓﻪ ﻋﻨﻬﺎ‪ ،‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺫﻭﻕ‬ ‫ﺍﻋﻠﻢ ﺃﻥ ﻋﻠﻢ ﺍﳉﻔﺮ ﹸﻳﺸﻐﻞ‬
‫ﺃﺗﻮﺟﻪ‬
‫ﺃﴎﺍﺭ ﲣﺺ ﺍﻟﻘﺮﺁﻥ ﺑﺬﻟﻚ ﺍﳌﻔﺘﺎﺡ ﳌﺮﺍﺕ ﻋﺪﺓ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺇﻥ ﹼ‬ ‫ﹲ‬ ‫ﻭﻭ ﹶﻟﻊ‪ .‬ﺣﺘﻰ ﻛﺎﻧﺖ ﺗ ﱡ‬
‫ﹸﺤﻞ ﱄ‬ ‫ﹶ‬
‫ﺗﻮﺻﺪ ﺍﻷﺑﻮﺍﺏ ﺩﻭﲏ‪ .‬ﻓﻮﺟﺪﺕ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺣﻜﻤﺘﲔ‪:‬‬
‫ﺇﻟﻴﻪ ﺑﺸﻮﻕ ﻭﺫﻭﻕ ﺣﺘﻰ ﹶ‬
‫ﺍﻷﺩﺏ ﺍﻟﻼﺋﻖ ﺑﺎﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ »ﻻ ﻳﻌﻠﻢ‬
‫ﹶ‬ ‫ﺍﻷﻭﱃ‪ :‬ﺍﺣﺘﲈﻝ ﺍﻟﻮﻗﻮﻉ ﰲ ﻣﻮﺿﻊ ﻳﻨﺎﰲ‬
‫ﺍﻟﻐﻴﺐ ﹼﺇﻻ ﺍﷲ«‪.‬‬
‫ﹶ‬
‫ﺇﻥ ﺍﻟﻌﻤﻞ ﻋﲆ ﺇﺭﺷﺎﺩ ﺍﻷﻣﺔ ﺇﱃ ﺣﻘﺎﺋﻖ ﺍﻹﻳﲈﻥ ﻭﺍﻟﻘﺮﺁﻥ ﺑﻮﺳﺎﻃﺔ ﺍﻟﱪﺍﻫﲔ ﺍﻟﺪﺍﻣﻐﺔ‪،‬‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﱠ‬
‫ﻟﻪ ﻣﻦ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳌﺰﺍﻳﺎ ﻣﺎ ﻳﻔﻮﻕ ﻣﺎﺋ ﹶﺔ ﺩﺭﺟﺔ ﻋﲆ ﺍﻟﻌﻤﻞ ﺑﺈﺭﺷﺎﺩﻫﻢ ﺑﺎﻟﻌﻠﻮﻡ ﺍﳋﻔﻴﺔ ﻛﻌﻠﻢ ﺍﳉﻔﺮ‪.‬‬
‫ﺣﻴﺚ ﺇﻥ ﺍﳊﺠﺞ ﺍﻟﻘﺎﻃﻌﺔ ﻭﺍﻟﺪﻻﺋﻞ ﺍﻟﺜﺎﺑﺘﺔ ﻻ ﺗﺪﻉ ﻣﺠﺎ ﹰ‬
‫ﻻ ﻟﻠﻤﺪﺍﺧﻠﺔ ﰲ ﺗﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺴﺎﻣﻴﺔ‪.‬‬
‫ﻋﻠﻢ ﺍﳉﻔﺮ ﻭﺃﻣﺜﺎ ﹸﻟﻪ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﳋﻔﻴﺔ ﻏﲑ ﺍﻟﻤﻨﻀﺒ ﹶﻄﺔ ﺑﻘﻮﺍﻋﺪ ﳏﻜﻤﺔ‪ ،‬ﻗﺪ ﻳﺴﺎﺀ ﺍﺳﺘﻌﲈﻟﻪ‬
‫ﺑﻴﻨﲈ ﹸ‬
‫ﺍﻷﻣﺮ ﺇﻟﻴﻪ ﳋﺪﻣﺔ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﻔﺘﺢ‬
‫ﹸ‬ ‫ﺑﻮﻟﻮﺝ ﺍﳌﺎﻛﺮﻳﻦ ﻓﻴﻪ‪ .‬ﻋﻠﻤ ﹰﺎ ﺃﻧﻪ ﻣﺘﻰ ﻣﺎ ﺍﺣﺘﺎﺝ‬
‫ﻋﻠﻴﻨﺎ ﻧﺒﺬ ﹰﺓ ﻣﻨﻪ ﺣﺴﺐ ﺍﳊﺎﺟﺔ‪.‬‬
‫ﺃﻳﺴﺮ ﻣﻔﺘﺎﺡ ﻣﻦ ﺑﲔ ﻣﻔﺎﺗﻴﺢ ﻋﻠﻢ ﺍﳉﻔﺮ‪ ،‬ﻭﺃﻧﻘﺎﻫﺎ‪ ،‬ﺑﻞ ﺃﲨﻠﻬﺎ ﻭﺃﺣﺴﻨﻬﺎ ﻫﻮ ﺃﻧﻮﺍﻉ‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﹶ‬
‫ﺍﻟﺘﻮﺍﻓﻘﺎﺕ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﺳﻢ »ﺍﻟﺒﺪﻳﻊ« ﻭﺍﻟﺘﻲ ﺃﻇﻬﺮﺕ ﺷﻌﺎﻋ ﹰﺎ ﻣﻦ ﻧﻮﺭﻫﺎ ﰲ ﺗﻮﺍﻓﻖ ﻟﻔﻆ ﺍﳉﻼﻟﺔ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺯ ﹼﻳﻨﺖ ﺍﻵﺛﺎﺭ ﺍﻟﺘﻲ ﻧﻘﻮﻡ ﺑﻨﴩﻫﺎ‪ .‬ﻋﻠﻤ ﹰﺎ ﺃﻧﻪ ﹸﻭ ﹼﺿﺢ ﳾ ﹲﺀ ﻣﻨﻬﺎ ﰲ ﻋﺪﺓ ﻣﻮﺍﺿﻊ ﻣﻦ‬
‫»ﺭﺳﺎﻟﺔ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﻐﻮﺛﻴﺔ«‪ .‬ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪:‬‬
‫ﺇﻥ ﺍﻟﺘﻮﺍﻓﻖ ﺇﺫﺍ ﻣﺎ ﺃﻇﻬﺮ ﺷﻴﺌ ﹰﺎ ﰲ ﻋﺪﺓ ﺟﻬﺎﺕ‪ ،‬ﻓﻬﻮ ﺇﺷﺎﺭ ﹲﺓ ﺑﺪﺭﺟﺔ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻋﻠﻤ ﹰﺎ ﺃﻧﻪ ﻗﺪ‬
‫ﻭﻳﺤﻞ ﻣﺤ ﱠﻠﻪ‪.‬‬
‫ﹼ‬ ‫ﻳﻜﻮﻥ ﺗﻮﺍﻓﻖ ﻭﺍﺣﺪ ﺃﺣﻴﺎﻧ ﹰﺎ ﻣﻊ ﺑﻌﺾ ﺍﻟﻘﺮﺍﺋﻦ ﺑﻤﺜﺎﺑﺔ ﺩﻟﻴﻞ‬
‫‪٥٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻳﻜﻔﻲ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺳﺆﺍﻟﻚ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﴐ‪ .‬ﻭﻣﺘﻰ ﻣﺎ‬
‫ﻛﺎﻧﺖ ﺍﳊﺎﺟﺔ ﺟﺎﺩﺓ ﺇﻟﻴﻪ ﺳﺘﹸﺒ ﹼﻠﻐﻮﻥ ﺑﻪ‪.‬‬
‫ﺳﺆﺍﻟﻜﻢ ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﺃﻱ ﺳﺆﺍﻝ ﺇﻣﺎﻡ ﺍﳉﺎﻣﻊ »ﻋﻤﺮ ﺃﻓﻨﺪﻱ« ﻭﻟﻴﺲ ﺳﺆﺍﻟﻜﻢ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﺃﻥ ﻃﺒﻴﺒ ﹰﺎ ﺷﻘﻴ ﹰﺎ ﻳﺪﹼ ﻋﻲ ﺃﻧﻪ ﻛﺎﻥ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺪﹲ ‪ ،‬ﻭﺯﻋﻢ ﺃﻧﻪ ﻳﺴﺘﺸﻬﺪ ﻟﻨﻔﺴﻪ ﺑﺂﻳﺔ‬
‫)‪(١‬‬
‫ﻛﺮﻳﻤﺔ ﺑﺘﺄﻭﻳﻞ ﺟﻨﻮﲏ‪.‬‬
‫ﺇﻥ ﺫﻟﻚ ﺍﻟﻌﺎﺟﺰ ﻗﺪ ﺳﻌﻰ ﺳﺎﺑﻘ ﹰﺎ ﻹﺣﺪﺍﺙ ﹴ‬
‫ﺧﻂ ﺑﺤﺮﻭﻑ ﻣﻘ ﹼﻄﻌﺔ‪ ،‬ﺑﻞ ﺳﻌﻰ ﺳﻌﻴ ﹰﺎ ﺣﺜﻴﺜ ﹰﺎ‬
‫ﻓﻌﻠﻤﺖ ﺣﻴﻨﺬﺍﻙ ﺃﻥ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻗﺪ ﺍﺳﺘﺸﻌﺮ ﻣﻦ ﺃﻃﻮﺍﺭ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﺗﴫﻓﺎﲥﻢ ﺃﳖﻢ‬
‫ﹸ‬ ‫ﰲ ﺍﻷﻣﺮ‪.‬‬
‫ﺳﻴﺤﺎﻭﻟﻮﻥ ﺭﻓﻊ ﺍﳊﺮﻭﻑ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺇﺯﺍﻟﺘﻬﺎ‪ .‬ﻭﻛﺄﻧﻪ ﺃﺭﺍﺩ ﺃﻥ ﻳﺼﺪﹼ ﺫﻟﻚ ﺍﻟﺘﻴﺎﺭ ﺍﳉﺎﺭﻑ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺩﻭﻥ ﺟﺪﻭ￯‪.‬‬
‫ﻭﻗﺪ ﺷﻌﺮ ﺍﻵﻥ ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻭﰲ ﻣﺴﺄﻟﺘﻪ ﺍﻟﺜﺎﻧﻴﺔ‪ ،‬ﲠﺠﻮﻡ ﺍﻟﺰﻧﺎﺩﻗﺔ ﺍﻟﻌﻨﻴﻒ ﻋﲆ ﺍﻷﺳﺲ‬
‫ﻓﺘﺢ ﻃﺮﻳﻖ ﻟﻠﻤﺼﺎﳊﺔ ﻭﺍﻟﺴﻼﻡ‪ ،‬ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻟﺘﺄﻭﻳﻼﺕ ﺍﻟﺴﺨﻴﻔﺔ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪ .‬ﻭﺃﻇﻦ ﺃﻧﻪ ﳛﺎﻭﻝ ﹶ‬
‫ﺍﻟﺘﻲ ﻻ ﻣﻌﻨﻰ ﳍﺎ‪.‬‬
‫ﺇﻧﻪ ﻻ ﻭﺍﻟﺪﹶ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻛﲈ ﺗﺒﻴﻨﹸﻪ ﻳﻘﻴﻨ ﹰﺎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪z y x w v﴿ :‬‬
‫{ | } ﴾ )ﺁﻝ ﻋﻤﺮﺍﻥ‪ (٥٩ :‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺎﻃﻌﺔ‪ .‬ﻟﺬﺍ ﻻ ﻳﺆ ﹶﺑﻪ ﺑﻜﻼﻡ ﹶﻣﻦ ﳛﺎﻭﻝ‬
‫ﻭﺯﻥ ﻭﻻ ﻳﺴﺘﺤﻖ ﺍﻻﻫﺘﲈﻡ ﺑﻪ ﺃﺻ ﹰ‬
‫ﻼ‪ ،‬ﺣﻴﺚ‬ ‫ﺗﻐﻴﲑ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺮﺻﻴﻨﺔ ﺍﻟﺮﺍﺳﺨﺔ‪ ،‬ﺑﻞ ﻻ ﹸﻳﻘﺎﻡ ﻟﻘﻮﻟﻪ ﹲ‬
‫ﳑﻜﻦ ﻓﻴﺘﺸﺒﺚ ﺑﺘﺄﻭﻳﻼﺕ ﻭﺍﻫﻴﺔ‪.‬‬ ‫ﹴ‬
‫ﻗﺎﻧﻮﻥ ﰲ ﺍﻟﺘﻨﺎﺳﻞ ﻏﲑ ﹴ‬ ‫ﹶﻳﻌﺪﹼ ﻣﺨﺎﻟﻔ ﹶﺔ‬
‫ﹴ‬
‫ﺧﺎﺭﺟﺔ ﻋﻨﻪ‪ ،‬ﻭﻟﻴﺴﺖ‬ ‫ﹴ‬
‫ﺃﻓﺮﺍﺩ‬ ‫ﹴ‬
‫ﺷﺬﻭﺫ ﻣﻨﻪ‪ ،‬ﻭﺩﻭﻥ ﻧﻮﺍﺩﺭ ﻟﻪ‪ ،‬ﻭﺩﻭﻥ‬ ‫ﻻﺷﻚ ﺃﻧﻪ ﻻ ﻗﺎﻧﻮﻥ ﺩﻭﻥ‬
‫ﹸﺨﺼﺺ ﺑﺄﻓﺮﺍﺩ ﺧﺎﺭﻗﺔ‪ .‬ﻭﺇﻧﻪ ﻻ ﻳﻤﻜﻦ ﹼﺃﻻ ﱠ‬
‫ﻳﺸﺬ ﻓﺮﺩ ‪ -‬ﺃﻳﺎ ﻛﺎﻥ ‪ -‬ﻣﻦ ﻗﺎﻧﻮﻥ‪،‬‬ ‫ﻫﻨﺎﻙ ﻗﺎﻋﺪﺓ ﻛﻠﻴﺔ ﱂ ﺗ ﹼ‬
‫ﻭﻻ ﳜﺮﺝ ﻣﻨﻪ‪ ،‬ﻣﻨﺬ ﺯﻣﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫)‪ (١‬ﺇﻥ ﺍﻟﺬﻱ ﺗﺮﺃﺱ ﺭﺑﻊ ﺍﻟﺒﴩﻳﺔ‪ ،‬ﻭﺍﻧﺘﻘﻞ ‪-‬ﺑﺠﻬﺔ‪ -‬ﻣﻦ ﻧﻮﻉ ﺍﻟﺒﴩ ﺇﱃ ﻧﻮﻉ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻭﺗﺮﻙ ﺍﻷﺭﺽ ﻣﺘﺨﺬ ﹰﺍ ﺍﻟﺴﲈﺀ ﻟﻪ ﻣﻮﻃﻨ ﹰﺎ‪..‬‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻔﺮﺩ ﺍﻹﻧﺴﺎﲏ ﺍﳋﺎﺭﻕ‪ ،‬ﻭﻫﺬﻩ ﺃﻭﺿﺎﻋﻪ ﺍﳋﺎﺭﻗﺔ ﻳﻘﺘﴤ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺻﻮﺭﺓ ﺧﺎﺭﻗﺔ ﻣﻦ ﻗﺎﻧﻮﻥ ﺍﻟﺘﻨﺎﺳﻞ‪ .‬ﺑﻴﻨﲈ ﻻ‬
‫ﻳﻨﺴﺠﻢ ﺿﻤﻪ ﺑﺘﺄﻭﻳﻞ ﺩﺍﺧﻞ ﻗﺎﻧﻮﻥ ﺍﻟﺘﻨﺎﺳﻞ ﺑﻮﺟﻪ ﻣﺸﻜﻮﻙ ﳎﻬﻮﻝ ﻏﲑ ﻓﻄﺮﻱ‪ ،‬ﺑﻞ ﺑﺄﺩﻧﻰ ﻭﺟﻪ ﻭﻃﺮﺍﺯ ﻣﻦ ﻭﺟﻮﻩ ﻗﺎﻧﻮﻥ‬
‫ﺍﻟﺘﻨﺎﺳﻞ‪ ،‬ﻛﲈ ﻻ ﺍﺿﻄﺮﺍﺭ ﺇﱃ ﺫﻟﻚ ﺃﺻ ﹰ‬
‫ﻼ‪.‬‬
‫ﺛﻢ ﺇﻥ ﴏﺍﺣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻻ ﺗﺘﺤﻤﻞ ﺍﻟﺘﺄﻭﻳﻞ‪ .‬ﻭﻳﺎ ﻋﺠﺒ ﹰﺎ ﺃﺗﹸﻬﺪﻡ ﻗﻮﺍﻧﲔ ﺛﺎﺑﺘﺔ ﺭﺻﻴﻨﺔ ﱂ ﺗﹸﺨﺮﻕ ﰲ ﺃﻳﺔ ﺟﻬﺔ ﻛﺎﻧﺖ‪،‬‬
‫ﻭﻇﻠﺖ ﺧﺎﺭﻗﺔ ﻋﻦ ﻗﺎﻧﻮﻥ ﺍﻟﺘﻨﺎﺳﻞ؛ ﻛﻘﺎﻧﻮﻥ ﺍﳉﻨﺲ ﺍﳌﻼﺋﻜﻲ ﻭﻗﺎﻧﻮﻥ ﴏﺍﺣﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰲ ﺳﺒﻴﻞ ﺗﺮﻣﻴﻢ ﻗﺎﻧﻮﻥ ﺍﻟﺘﻨﺎﺳﻞ‬
‫ﺍﳌﺘﺨﺮﻕ ﺍﳌﻤﺰﻕ ﺑﲈﺋﺔ ﺟﻬﺔ ﻭﺟﻬﺔ؟ )ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٤‬‬
‫ﻓﺄﻭﻻﹰ‪ :‬ﱠ‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻗﺎﻧﻮﻥ ﺍﻟﺘﻨﺎﺳﻞ ﻗﺪ ﹸﺧﺮﻕ ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﺒﺪﺃ‪ ،‬ﺑﻤﺒﺎﺩﺉ ﻣﺎﺋﺘﻲ ﺃﻟﻒ ﻧﻮﻉ‬
‫ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺧﺘﻢ ﲠﺎ‪ .‬ﺃﻱ ﺃﻥ ﺁﺑﺎﺀ ﺗﻠﻚ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻷﻭﻟﲔ‪ ،‬ﻭﻫﻢ ﺑﻤﺜﺎﺑﺔ ﺃﻭﺍﺩﻡ ﳍﺎ‪ ،‬ﻗﺪ‬
‫ﹶ‬
‫ﻗﺎﻧﻮﻥ ﺍﻟﺘﻨﺎﺳﻞ‪ .‬ﺃﻱ ﺃﻥ ﻣﺎﺋﺘﻲ ﺃﻟﻒ ﺃﺏ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻵﺑﺎﺀ ﱂ ﻳﺄﺗﻮﺍ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺃﺏ ﻭﺃﻡ‪.‬‬ ‫ﺧﺮﻗﻮﺍ‬
‫ﺑﻞ ﹸﺃﻋﻄﻲ ﳍﻢ ﻭﺟﻮ ﹲﺩ ﺧﺎﺭﺝ ﺫﻟﻚ ﺍﻟﻘﺎﻧﻮﻥ‪.‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻋﻈﻢ ﻣﻦ ﻣﺎﺋﺔ ﺃﻟﻒ ﻧﻮﻉ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ‬
‫ﹶ‬ ‫ﺛﻢ ﺇﻧﻨﺎ ﻧﺸﺎﻫﺪ ﺑﺄﺑﺼﺎﺭﻧﺎ ﰲ ﻛﻞ ﺭﺑﻴﻊ‪ ،‬ﺃﻥ‬
‫ﺍﳊﻴﺔ ﻭﳑﺎ ﻻ ﹸﻳﻌﺪ ﻭﻻ ﲢﴡ ﻣﻦ ﺃﻓﺮﺍﺩﻫﺎ‪ ،‬ﺗﹸﺨﻠﻖ ﺧﺎﺭﺝ ﺫﻟﻚ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻗﺎﻧﻮﻥ ﺍﻟﺘﻨﺎﺳﻞ‪ ،‬ﺗﹸﺨﻠﻖ ﻋﲆ‬
‫ﻭﺟﻮﻩ ﺍﻷﻭﺭﺍﻕ ﻭﻋﲆ ﺍﳌﻮﺍﺩ ﺍﳌﺘﻌﻔﻨﺔ‪.‬‬
‫ﺗﹸﺮ￯ ﺇﻥ ﻗﺎﻧﻮﻧ ﹰﺎ ﹸﻳﺨﺮﻕ ﺑﺸﻮﺍﺫ‪ ،‬ﲠﺬﻩ ﺍﻟﻜﺜﺮﺓ ﺍﻟﻜﺎﺛﺮﺓ‪ ،‬ﰲ ﻣﺒﺪﺋﻪ‪ ،‬ﺑﻞ ﰲ ﻛﻞ ﺳﻨﺔ‪ .‬ﺛﻢ ﻳﺄﰐ ﺃﺣﺪﹸ ﻫﻢ‬
‫ﻳﺴﻊ ﻋﻘ ﹸﻠﻪ ﺷﺬﻭ ﹶﺫ ﻓﺮﺩ ﻭﺍﺣﺪ ﻟﺬﻟﻚ ﺍﻟﻘﺎﻧﻮﻥ ﺧﻼﻝ ﺃﻟﻒ ﻭﺗﺴﻌﲈﺋﺔ ﺳﻨﺔ‪ ،‬ﻓﻴﺘﺸﺒﺚ‬ ‫ﻭﻻ ﻳﺘﻤﻜﻦ ﺃﻥ ﹶ‬
‫ﺑﺘﺄﻭﻳﻼﺕ ﺗﺎﻓﻬﺔ ﲡﺎﻩ ﺍﻟﻨﺼﻮﺹ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﻟﻘﺎﻃﻌﺔ‪ ..‬ﺃﻗﻮﻝ ﺗﹸﺮ￯ ﻛﻢ ﻳﻜﻮﻥ ﻣﺮﺗﻜﺒ ﹰﺎ ﲪﺎﻗﺔ ﻭﺑﻼﻫﺔ! ﻗﺲ‬
‫ﺫﻟﻚ ﺑﻨﻔﺴﻚ‪ .‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺘﻲ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺸﻘﺎﺓ ﺍﺳﻢ »ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻄﺒﻴﻌﻴﺔ« ﺇﻧﲈ ﻫﻲ‬
‫ﲡﻞ ﻛ ﹼﻠﻲ ﻟﻸﻣﺮ ﺍﻹﳍﻲ ﻭﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﺑﺤﻴﺚ ﻳﻐ ﹼﻴﺮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬ ‫ﻗﻮﺍﻧﻴ ﹸﻦ ﻋﺎﺩﺓ ﺍﷲ ﺍﻟﺘﻲ ﻫﻲ ﹴ‬
‫ﻋﺎﺩﺍﺗﹺﻪ ﺗﻠﻚ ﻟﺒﻌﺾ ﹺ‬
‫ﺍﻟﺤﻜﹶﻢ؛ ﹸﻣﻈﻬﺮ ﹰﺍ ﻫﻴﻤﻨ ﹶﺔ ﺇﺭﺍﺩﺗﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ ﻋﲆ ﻛﻞ ﳾﺀ ﻭﻋﲆ ﻛﻞ ﻗﺎﻧﻮﻥ‪ .‬ﻓﻴﺨﺮﻕ‬
‫ﺍﻟﻌﺎﺩ ﹶﺓ ﰲ ﺑﻌﺾ ﺍﻷﻓﺮﺍﺩ ﺍﳋﺎﺭﻗﲔ‪ ،‬ﻭﻗﻮ ﹸﻟﻪ ﺗﻌﺎﱃ‪ ﴾ } | { z y x w v﴿ :‬ﻳﺒ ﹼﻴﻦ‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ ﻟﻌﻤﺮ ﺃﻓﻨﺪﻱ ﻓﻴﲈ ﳜﺺ ﺫﻟﻚ ﺍﻟﻄﺒﻴﺐ‪.‬‬
‫ﺗﺼﺮﻑ ﻣﻌﺘﻮﻩ‪ ،‬ﻭﺍﺭﺗﻜﺐ ﲪﺎﻗﺔ ﺑﻠﻬﺎﺀ ﺑﺤﻴﺚ ﻻ‬‫ﹶ‬ ‫ﻟﻘﺪ ﺗﴫﻑ ﺫﻟﻚ ﺍﻟﻄﺒﻴﺐ ﰲ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ‬
‫ﻳﺴﺘﺤﻖ ﺇﻟﻘﺎﺀ ﺍﻟﺴﻤﻊ ﻟﻪ‪ ،‬ﻭﻻ ﺍﻻﻫﺘﲈﻡ ﺑﻪ ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺳﺆﺍﻟﻪ‪ .‬ﺇﺫ ﻳﺮﻳﺪ ﻫﺬﺍ ﺍﻟﺒﺎﺋﺲ ﺃﻥ‬
‫ﹺ‬
‫ﻳﻮﺟﺪ ﺍﻟﻮﺳﻂ ﺑﲔ ﺍﻟﻜﻔﺮ ﻭﺍﻹﻳﲈﻥ‪.‬‬
‫ﻓﺄﻧﺎ ﺃﻗﻮﻝ ﺟﻮﺍﺑ ﹰﺎ ﻋﻦ ﺍﺳﺘﻔﺴﺎﺭ »ﻋﻤﺮ ﺃﻓﻨﺪﻱ«‪ ،‬ﻭﻟﻴﺲ ﺟﻮﺍﺑ ﹰﺎ ﻟﻠﻜﻼﻡ ﺍﻟﺘﺎﻓﻪ ﻟﺬﻟﻚ ﺍﻟﻄﺒﻴﺐ‪.‬‬
‫ﺇﻥ ﺍﻟﻌ ﹼﻠﺔ ﰲ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﺍﻟﴩﻋﻴﺔ ﻫﻲ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻭﳖﻴﻪ‪ .‬ﺃﻣﺎ ﺍﳌﺼﺎﻟﺢ ﹺ‬
‫ﻭﺍﳊﻜﻢ ﻓﻬﻲ‬
‫ﻣﺮﺟﺤﺎﺕ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺃﺳﺒﺎﺑ ﹰﺎ ﳌﺘﻌﻠﻘﺎﺕ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﹺ‬
‫ﻭﳖﻴﻪ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﺳﻢ ﺍﷲ ﺍﳊﻜﻴﻢ‪..‬‬ ‫ﱢ‬
‫ﺍﻟﻤﺴﺎﻓﺮ ﺍﻟﺼﻼﺓ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻘﴫ ﻟﻪ ﻋﻠﺔ ﻭﺣﻜﻤﺔ‪ ،‬ﻓﺎﻟﻌﻠ ﹸﺔ ﻫﻲ ﺍﻟﺴﻔﺮ ﻭﺍﻟﺤﻜﻤ ﹸﺔ‬
‫ﹸ‬ ‫ﻓﻤﺜﻼﹰ‪ :‬ﻳﻘﴫ‬
‫‪٥٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ‬

‫ﻫﻲ ﺍﳌﺸﻘﺔ‪ .‬ﻓﺈﺫﺍ ﻭﺟﺪ ﺍﻟﺴﻔﺮ ﺗﹸﻘﴫ ﺍﻟﺼﻼﺓ ﻭﺇﻥ ﱂ ﺗﻜﻦ ﻣﺸﻘﺔ‪ .‬ﻭﻟﻜﻦ ﻟﻮ ﹸﻭﺟﺪﺕ ﻣﺎﺋﺔ ﻣﺸﻘﺔ ﰲ‬
‫ﺍﻟﺒﻴﺖ ﻓﻼ ﺗﹸﻘﴫ ﺍﻟﺼﻼﺓ ﺩﻭﻥ ﺳﻔﺮ‪ .‬ﺇﺫ ﻭﺟﻮﺩ ﺍﳌﺸﻘﺔ ﺃﺣﻴﺎﻧ ﹰﺎ ﰲ ﻋﺎﻣﺔ ﺍﻟﺴﻔﺮ ﻛﺎﻓﻴﺔ ﻟﺘﻜﻮﻥ ﺣﻜﻤ ﹰﺔ‬
‫ﻟﻘﴫ ﺍﻟﺼﻼﺓ ﻭﻛﺎﻓﻴﺔ ﺃﻳﻀ ﹰﺎ ﻟﺘﺠﻌﻞ ﺍﻟﺴﻔﺮ ﻋ ﹼﻠﺔ ﻟﻠﻘﴫ‪.‬‬
‫ﻓﺒﻨﺎﺀ ﻋﲆ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﴩﻋﻴﺔ ﻻ ﺗﺘﻐﲑ ﺍﻷﺣﻜﺎﻡ ﺍﻟﴩﻋﻴﺔ ﺑﺤﺴﺐ ﹺ‬
‫ﺍﳊﻜﻢ‪ ،‬ﺑﻞ ﺑﺤﺴﺐ‬ ‫ﹸ‬ ‫ﹰ‬
‫ﺍﻟﻌﻠﻞ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬
‫ﻓﺈﻥ ﳊﻢ ﺍﳋﻨﺰﻳﺮ ‪-‬ﻛﲈ ﺫﻛﺮﻩ ﺫﻟﻚ ﺍﻟﻄﺒﻴﺐ‪ -‬ﻓﻴﻪ ﴐﺭ‪ ،‬ﺣﺴﺐ ﻗﺎﻋﺪﺓ »ﻣﻦ ﺃﻛﻞ ﳊﻢ‬
‫ﺍﳋﻨﺰﻳﺮ ﻳﺘﺼﻒ ﺑﺼﻔﺎﺗﻪ«)‪ (١‬ﻓﻔﻴﻪ ﻣﺎ ﻻ ﻳﻌﻠﻤﻪ ﺫﻟﻚ ﺍﻟﻄﺒﻴﺐ ﻣﻦ ﺃﴐﺍﺭ ﻭﺃﻣﺮﺍﺽ‪ .‬ﻓﺬﻟﻚ ﺍﳊﻴﻮﺍﻥ‬
‫ﻻ ﻳﺸﺒﻪ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻷﻫﻠﻴﺔ ﺍﻟﻨﺎﻓﻌﺔ ﺍﻟﺘﻲ ﻻ ﴐﺭ ﳍﺎ‪ .‬ﺑﻞ ﹸ‬
‫ﺃﻛﻞ ﳊﻤﻪ ﻳﻮﺭﺙ ﺃﺿﺮﺍﺭ ﹰﺍ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻧﻔﻌﻪ‪ .‬ﻋﻼﻭﺓ ﻋﲆ ﺍﻟﺸﺤﻢ ﺍﻟﻘﻮﻱ ﺍﳌﻮﺟﻮﺩ ﰲ ﳊﻤﻪ ﻟﻪ ﺃﴐﺍﺭ ﻃﺒﻴﺔ ﻛﺜﲑﺓ ﰲ ﻏﲑ ﺑﻼﺩ ﺍﻹﻓﺮﻧﺞ‬
‫ﺃﻥ ﻟﻪ ﺃﺿﺮﺍﺭ ﹰﺍ ﻛﺜﲑﺓ ﻣﻌﻨﻮﻳﺔ ﻭﺣﻘﻴﻘﻴﺔ‪.‬‬
‫ﺗﺤﻘﻖ ﱠ‬
‫ﹶ‬ ‫ﺍﻟﺒﺎﺭﺩﺓ‪ .‬ﺑﻞ‬
‫ﻓﻠﻤﺜﻞ ﻫﺬﻩ ﹺ‬
‫ﺍﻟﺤﻜﹶﻢ‪ ،‬ﺃﺻﺒﺢ ﻟﺘﺤﺮﻳﻤﻪ ﺣﻜﻤﺔ ﻭﻟﺘﻌ ﹼﻠﻖ ﺍﻟﻨﻬﻲ ﺍﻹﳍﻲ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﻟﺤﻜﻤ ﹸﺔ ﰲ ﻛﻞ ﻓﺮﺩ ﻭﰲ ﻛﻞ ﻭﻗﺖ‪ .‬ﻭﻻ ﺗﺘﺒﺪﻝ ﺍﻟﻌﻠ ﹸﺔ ﺑﺘﺒﺪﻝ ﺗﻠﻚ ﺍﳊﻜﻤﺔ‪ .‬ﻭﺇﻥ ﱂ ﺗﺘﺒﺪﻝ ﺍﻟﻌﻠ ﹸﺔ ﻻ‬
‫ﺍﻟﺤﻜﻢ‪ .‬ﻓﻠ ﹸﻴﻌﻠﻢ ﺣﺴﺐ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻣﺪ￯ ﻣﺎ ﻳﺘﻔﻮﻩ ﺑﻪ ﺫﻟﻚ ﺍﻟﻄﺒﻴﺐ ﺍﻟﺒﺎﺋﺲ ﻣﻦ ﻛﻼﻡ ﺑﻌﻴﺪ‬
‫ﻳﺘﺒﺪﻝ ﹸ‬
‫ﻋﻦ ﺭﻭﺡ ﺍﻟﴩﻳﻌﺔ‪.‬‬
‫ﹴ‬
‫ﺣﻴﻮﺍﻧﺎﺕ ﻻ ﻳﻌﻘﻠﻮﻥ ﻛﺜﲑﻭﻥ ﰲ‬ ‫ﻟﺬﺍ ﻻ ﹸﻳﻌﺒﺄ ﺑﻜﻼﻣﻪ ﺑﺎﺳﻢ ﺍﻟﴩﻳﻌﺔ‪ .‬ﻓﺈﻥ ﻟﻠﺨﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ‬
‫ﺻﻮﺭ ﻓﻼﺳﻔﺔ!‪.‬‬

‫)‪ (١‬ﺇﻧﻪ ﻣﻊ ﺳﺒﻖ ﺑﻼﺩ ﺍﻹﻓﺮﻧﺞ ﰲ ﺭﻗﻴﻬﺎ ﺍﳋﺎﺭﻕ ﻭﺗﻘﺪﻣﻬﺎ ﰲ ﺍﳌﺪﻧﻴﺔ ﻭﰲ ﺍﻟﻌﻠﻮﻡ ﺍﳊﺪﻳﺜﺔ ﻭﰲ ﺍﻟﻌﻠﻮﻡ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻓﺈﻥ ﺿﻼﳍﻢ‬
‫ﺿﻼﻝ ﺍﳋﻨﺎﺯﻳﺮ ﰲ ﻇﻠﲈﺕ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﺎﺩﻳﺔ ﻭﻣﺘﺎﻫﺎﺕ ﺍﻟﻄﺒﻴﻌﺔ ﹴ‬
‫ﻣﻨﺎﻑ ﻛﻠﻴ ﹰﺎ ﻟﺬﻟﻚ ﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻘﺪﻡ ﻭﺍﻟﻌﻠﻮﻡ‪ .‬ﺃﺳﺎﺋﻞ ﺃﻻ ﻳﻜﻮﻥ‬
‫ﰲ ﺫﻟﻚ ﺩﺧﻞ ﻷﻛﻞ ﳊﻢ ﺍﳋﻨﺰﻳﺮ؟‬
‫ﻭﺍﻥ ﺍﻟﺪﻟﻴﻞ ﻋﲆ ﺃﻥ ﻣﺰﺍﺝ ﺍﻹﻧﺴﺎﻥ ﻳﺘﺄﺛﺮ ﺑﲈ ﻳﺘﻐﺬ￯ ﺑﻪ ﻫﻮ ﺍﳌﺜﻞ ﺍﳌﺸﻬﻮﺭ‪» :‬ﻣﻦ ﺩﺍﻡ ﻋﲆ ﺃﻛﻞ ﺍﻟﻠﺤﻢ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ ﺃﺻﻴﺐ‬
‫ﺑﻘﺴﺎﻭﺓ ﺍﻟﻘﻠﺐ«‪).‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٦‬‬
‫ﺫﻳﻞ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻮﺍﺭﺩ ﺣﻮﻝ ﺍﺑﻦ ﻋﺮﰊ‬
‫ﺳﺆﺍﻝ‪ :‬ﺇﻥ »ﺍﺑﻦ ﻋﺮﰊ« ﻳﻌﺪﹼ ﻣﺴﺄﻟﺔ »ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ« ﺃﺭﻓﻊ ﻣﺮﺗﺒﺔ ﺇﻳﲈﻧﻴﺔ‪ ،‬ﺣﺘﻰ ﺇﻥ ﻗﺴﻤ ﹰﺎ‬
‫ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﻋﻈﺎﻡ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺸﻖ ﺍﺗﺒﻌﻮﻩ ﰲ ﻣﺴﻠﻜﻪ‪ .‬ﺑﻴﺪ ﺃﻧﻚ ﺗﻘﻮﻝ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﳌﺴﻠﻚ ﻟﻴﺲ ﻫﻮ‬
‫ﺍﻟﺴﻜﺮ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ‬ ‫ﹴ‬
‫ﻣﺸﺮﺏ ﺃﻫﻞ ﹸ‬
‫ﹸ‬ ‫ﺑﻤﺴﻠﻚ ﺣﻘﻴﻘﻲ‪ ،‬ﻭﺇﻧﲈ ﻫﻮ‬ ‫ﻣﻦ ﺃﺭﻓﻊ ﺍﳌﺮﺍﺗﺐ ﺍﻹﻳﲈﻧﻴﺔ‪ ،‬ﻭﻻ ﻫﻮ‬
‫ﹺ‬
‫ﻭﺃﺻﺤﺎﺏ ﺍﻟﺸﻮﻕ ﻭﺍﻟﻌﺸﻖ‪.‬‬
‫ﹴ‬
‫ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﻛﲈ ﺗﻘﻮﻝ‪ ،‬ﻓﺒ ﹼﻴﻦ ﻟﻨﺎ ﺑﺎﺧﺘﺼﺎﺭ‪ :‬ﻣﺎ ﺃﻋﲆ‬
‫ﺍﻟﺘﻲ ﺑﻴﻨﺘﻬﺎ ﻭﺭﺍﺛ ﹸﺔ ﺍﻟﻨﺒﻮﺓ ﻭﺻﺮﺍﺣ ﹸﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ؟‪.‬‬
‫ﻳﻘﺘﺤﻢ ﻏﲈﺭ ﻫﺬﻩ‬
‫ﹶ‬ ‫ﺇﻥ ﻋﺎﺟﺰ ﹰﺍ ﻣﺴﻜﻴﻨ ﹰﺎ ﻣﺜﲇ‪ ،‬ﻻ ﻗﻴﻤ ﹶﺔ ﻟﻪ ﻭﻻ ﺃﳘﻴﺔ‪ ،‬ﺃﻧﹼﻰ ﻟﻪ ﺃﻥ‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﹴ‬
‫ﳏﺎﻛﲈﺕ ﻋﻘﻠﻴﺔ ﺑﻌﻘﻠﻪ ﺍﻟﻘﺎﴏ‪ ،‬ﺇﻧﲈ ﻫﻮ ﺃﻣﺮ ﻓﻮﻕ ﺍﳊﺪ ﺑﲈﺋﺔ‬ ‫ﺍﳌﺮﺍﺗﺐ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ ﻭﳚﺮﻱ ﻓﻴﻬﺎ‬
‫ﻣﺮﺓ‪ ..‬ﻭﻟﻜﻨﻲ ﺳﺄﺫﻛﺮ ﺫﻛﺮ ﹰﺍ ﻣﺨﺘﺼﺮ ﹰﺍ ﺟﺪ ﹰﺍ ﻧﻜﺘﺘﲔ ﻓﻘﻂ ﻭﺭﺩﺗﺎ ﻣﻦ ﻓﻴﺾ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺇﱃ ﺍﻟﻘﻠﺐ‪،‬‬
‫ﻓﻠﻌﻞ ﻓﻴﻬﲈ ﻓﺎﺋﺪﺓ ﻭﻧﻔﻌ ﹰﺎ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﺇﻥ ﻫﻨﺎﻙ ﺃﺳﺒﺎﺑ ﹰﺎ ﻋﺪﺓ ﻟﻼﻧﺠﺬﺍﺏ ﻧﺤﻮ ﻣﴩﺏ »ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ«‪ .‬ﺳﺄﺑﲔ ﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ‬
‫ﱠ‬
‫ﺳﺒﺒﲔ ﻣﻨﻬﺎ‪:‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ‪ :‬ﺇﳖﻢ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﻳﺴﺘﻮﻋﺒﻮﺍ ﰲ ﺃﺫﻫﺎﳖﻢ ﹼ‬
‫ﺧﻼﻗﻴﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﰲ ﺃﻋﻈﻢ‬
‫ﻣﺮﺍﺗﺒﻬﺎ‪ ،‬ﻭﻛﺬﺍ ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﻳﻤﻜﹼﻨﻮﺍ ﰲ ﻗﻠﻮﲠﻢ ﺗﻤﻜﻴﻨ ﹰﺎ ﺗﺎﻣ ﹰﺎ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺄﺣﺪﻳﺘﻪ ﹲ‬
‫ﻣﺎﻟﻚ ﺑﺎﻟﺬﺍﺕ‬
‫ﻟﺰﻣﺎﻡ ﻛﻞ ﳾﺀ ﰲ ﻗﺒﻀﺔ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻭﺃﻥ ﱠ‬
‫ﻛﻞ ﳾﺀ ﹸﻳﺨﻠﻖ ﺑﻘﺪﺭﺗﻪ ﻭﺍﺧﺘﻴﺎﺭﻩ ﻭﺇﺭﺍﺩﺗﻪ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻓﻸﳖﻢ‬
‫ﻛﻞ ﳾﺀ ﻫﻮ »ﺗﻌﺎﱃ«‪ ،‬ﺃﻭ‪:‬‬‫ﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺇﺩﺭﺍﻙ ﺫﻟﻚ ﻓﻘﺪ ﺭﺃﻭﺍ ﺃﻧﻔﺴﻬﻢ ﻣﻀﻄﺮﻳﻦ ﺃﻣﺎﻡ ﺍﻟﻘﻮﻝ‪ :‬ﱡ‬
‫ﻻﳾﺀ ﻣﻮﺟﻮ ﹲﺩ‪ ،‬ﺃﻭ‪ :‬ﺃﻥ ﺍﳌﻮﺟﻮﺩ ﺧﻴﺎﻝ‪ ،‬ﺃﻭ‪ :‬ﻣﻦ ﺍﻟﺘﻈﺎﻫﺮ ﺃﻭ ﻣﻦ ﺍﳉﻠﻮﺍﺕ‪.‬‬
‫ﻓﺮﺍﺋﺺ‬
‫ﹸ‬ ‫ﻭﺗﻔﺮ ﻣﻨﻪ ﺑﺸﺪﺓ‪ ،‬ﻭﺗﺮﺗﻌﺪ‬
‫ﻼ‪ ،‬ﹼ‬ ‫ﺇﻥ ﺻﻔﺔ ﺍﻟﻌﺸﻖ ﻻ ﺗﺮﻳﺪ ﺍﻟﻔﺮﺍﻕ ﺃﺻ ﹰ‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﲏ‪ :‬ﱠ‬
‫ﺍﻟﻌﺎﺷﻖ ﻣﻦ ﺍﻻﻓﱰﺍﻕ‪ ،‬ﻭﻳﺮﻫﺐ ﻣﻦ ﺍﻟﺘﻨﺎﺋﻲ ﺭﻫﺒﺘﹶﻪ ﻣﻦ ﺟﻬﻨﻢ‪ ،‬ﻭﻳﻨﻔﺮ ﻣﻦ ﺍﻟﺰﻭﺍﻝ ﻧﻔﺮ ﹰﺓ ﺷﺪﻳﺪﺓ‪،‬‬
‫ﻭﳛﺐ ﺍﻟﻮﺻﺎﻝ ﺣ ﱠﺒﻪ ﻟﺮﻭﺣﻪ ﻭﻧﻔﺴﻪ‪ ،‬ﻭﻳﺮﻏﺐ ﺑﺸﻮﻕ ﻻ ﺣﺪ ﻟﻪ ‪-‬ﻛﺸﻮﻗﻪ ﻟﻠﺠﻨﺔ‪ -‬ﻟﻠﻘﺮﺏ ﺍﻹﳍﻲ‪،‬‬
‫ﹶ‬
‫ﺍﻟﻔﺮﺍﻕ ﻭﺍﻟﺘﻨﺎﺋﻲ ﻛﺄﳖﲈ ﻣﻌﺪﻭﻣﺎﻥ‪،‬‬ ‫ﻟﺬﺍ ﻳﺮ￯ ﺃﻥ ﺍﻟﺘﺸﺒﺚ ﺑﺘﺠﲇ ﺍﻷﻗﺮﺑﻴﺔ ﺍﻹﳍﻴﺔ ﰲ ﻛﻞ ﳾﺀ‪ ،‬ﳚﻌﻞ‬
‫ﻓﻴﻈﻦ ﺍﻟﻠﻘﺎ ﹶﺀ ﻭﺍﻟﻮﺻﺎﻝ ﺩﺍﺋﻤﲔ ﺑﻘﻮﻟﻪ‪» :‬ﻻ ﻣﻮﺟﻮﺩ ﹼﺇﻻ ﻫﻮ«‪.‬‬
‫‪٥٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﺑﺴﻜﺮ ﺍﻟﻌﺸﻖ ﻭﺑﻤﻘﺘﴣ ﺷﻮﻕ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﻠﻘﺎﺀ ﻭﺍﻟﻮﺻﺎﻝ‪ ،‬ﺃﻥ ﰲ ﻭﺣﺪﺓ‬
‫ﻭﻷﳖﻢ ﻳﺘﺼﻮﺭﻭﻥ ﹸ‬
‫ﺍﻟﻮﺟﻮﺩ ﻣﺸﺮﺑ ﹰﺎ ﺣﺎﻟﻴ ﹰﺎ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺬﻭﻕ‪ ،‬ﻟﺬﺍ ﳚﺪﻭﻥ ﻣﻠﺠﺄﻫﻢ ﰲ ﻣﺴﺄﻟﺔ »ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ« ﻷﺟﻞ‬
‫ﹴ‬
‫ﻓﺮﺍﻗﺎﺕ ﺭﻫﻴﺒﺔ‪.‬‬ ‫ﺍﻟﺘﺨﻠﺺ ﻣﻦ‬
‫ﺃﻱ ﺇﻥ ﻣﻨﺸﺄ ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ ﻫﻮ ﻋﺪﻡ ﺑﻠﻮﻍ ﺍﻟﻌﻘﻞ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺣﻘﺎﺋﻖ ﺍﻹﻳﲈﻥ ﺍﻟﻮﺍﺳﻌﺔ ﻟﻠﻐﺎﻳﺔ‬
‫ﻭﺍﻟﺴﺎﻣﻴﺔ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻋﺪﻡ ﺍﺳﺘﻄﺎﻋﺘﻪ ﺍﻹﺣﺎﻃﺔ ﲠﺎ‪ ،‬ﻣﻊ ﻋﺪﻡ ﺍﻧﻜﺸﺎﻑ ﺍﻟﻌﻘﻞ ﺍﻧﻜﺸﺎﻓﺎ ﺗﺎﻣ ﹰﺎ ﻣﻦ ﺣﻴﺚ‬
‫ﺍﻹﻳﲈﻥ‪.‬‬
‫ﺃﻣﺎ ﻣﻨﺸﺄ ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﲏ ﻓﻬﻮ ﺍﻧﻜﺸﺎﻑ ﺍﻟﻘﻠﺐ ﺍﻧﻜﺸﺎﻓ ﹰﺎ ﻓﻮﻕ ﺍﳌﻌﺘﺎﺩ‪ ،‬ﺑﺘﺄﺛﲑ ﺍﻟﻌﺸﻖ ﻭﺍﻧﺒﺴﺎﻃﻪ‬
‫ﺍﻧﺒﺴﺎﻃ ﹰﺎ ﺧﺎﺭﻗ ﹰﺎ ﻟﻠﻌﺎﺩﺓ‪.‬‬
‫ﺃﻣﺎ ﻣﺮﺗﺒﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻌﻈﻤﻰ ﺍﻟﺘﻲ ﻳﺮﺍﻫﺎ ﺑﴫﺍﺣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻷﻭﻟﻴﺎ ﹸﺀ ﺍﻟﻌﻈﺎﻡ ﺃﻋﻨﻰ ﺍﻷﺻﻔﻴﺎﺀ‬
‫ﺍﻟﺬﻳﻦ ﻫﻢ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺼﺤﻮ ﻭﺃﻫﻞ ﻭﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻓﺈﳖﺎ ﻣﺮﺗﺒ ﹲﺔ ﺭﻓﻴﻌﺔ ﻋﺎﻟﻴﺔ ﺟﺪ ﹰﺍ‪ ،‬ﺇﺫ ﺗﻔﻴﺪ ﺍﳌﺮﺗﺒﺔ ﺍﻟﻌﻈﻤﻰ‬
‫ﻟﻠﺮﺑﻮﺑﻴﺔ ﻭﺍﳋﻼﻗﻴﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺗﺒﲔ ﺃﻥ ﲨﻴﻊ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻫﻲ ﺃﺳﲈﺀ ﺣﻘﻴﻘﻴﺔ‪ ،‬ﻭﻫﻲ ﲢﺎﻓﻆ ﻋﲆ‬
‫ﹴ‬
‫ﺇﺧﻼﻝ ﺑﻤﻮﺍﺯﻧﺔ ﺃﺣﻜﺎﻡ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻷﻥ ﺃﻫﻠﻬﺎ ﻳﻘﻮﻟﻮﻥ‪:‬‬ ‫ﺍﻷﺳﺲ ﻣﻦ ﺩﻭﻥ‬
‫ﻭﺗﻨﺰﻫﻪ ﻋﻦ ﺍﳌﻜﺎﻥ ﻗﺪ ﺃﺣﺎﻁ ‪-‬ﻣﻦ ﺩﻭﻥ ﻭﺳﺎﻃﺔ‪ -‬ﺑﻜﻞ‬ ‫ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺄﺣﺪﻳﺘﻪ ﺍﻟﺬﺍﺗﻴﺔ ﹼ‬‫ﱠ‬
‫ﻭﺃﻭﺟﺪﻩ ﻭﺃﺑﻘﺎﻩ ﺑﻘﺪﺭﺗﻪ‪ .‬ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﹶ‬ ‫ﻭﺧﺼﺼﻪ ﺑﺈﺭﺍﺩﺗﻪ‬
‫ﱠ‬ ‫ﻭﺭﺟﺤﻪ‬
‫ﻭﺷﺨﺼﻪ ﺑﻌﻠﻤﻪ ﱠ‬ ‫ﹼ‬ ‫ﳾﺀ ﻋﻠﻤ ﹰﺎ‬
‫ﹴ‬
‫ﻳﻮﺟﺪ ﲨﻴﻊ ﺍﻟﻜﻮﻥ ﻭﳜﻠﻘﻪ ﻭﻳﺪﺑﺮ ﺃﻣﻮﺭﻩ ﻛﺈﳚﺎﺩﻩ ﻟﴚﺀ ﻭﺍﺣﺪ ﻭﺇﺭﺍﺩﺗﻪ ﺇﻳﺎﻩ‪ ،‬ﻓﻜﲈ ﺃﻧﻪ ﳜﻠﻖ ﺍﻟﺰﻫﺮﺓ‬ ‫ﹺ‬
‫ﺑﺴﻬﻮﻟﺔ ﻓﺈﻧﻪ ﳜﻠﻖ ﺍﻟﺮﺑﻴﻊ ﺍﻟﻌﻈﻴﻢ ﺑﺎﻟﺴﻬﻮﻟﺔ ﻧﻔﺴﻬﺎ‪ .‬ﻓﻼ ﻳﻤﻨﻊ ﳾﺀ ﺷﻴﺌ ﹰﺎ ﻗﻂ‪ ،‬ﻓﻼ ﲡﺰﺅ ﰲ ﺗﻮﺟﻬﻪ‬
‫ﺗﻮﺯﻉ‬
‫ﺳﺒﺤﺎﻧﻪ‪ .‬ﻓﻬﻮ ﻣﻮﺟﻮ ﹲﺩ ﺑﺘﴫﻓﻪ ﻭﺑﻘﺪﺭﺗﻪ ﻭﺑﻌﻠﻤﻪ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﰲ ﻛﻞ ﺁﻥ‪ .‬ﻓﻼ ﺍﻧﻘﺴﺎﻡ ﻭﻻ ﹼ‬
‫ﰲ ﺗﴫﻓﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻭﻟﻘﺪ ﻭﺿﺤﻨﺎ ﻫﺬﺍ ﺍﻷﻣﺮ ﻭﺃﺛﺒﺘﻨﺎﻩ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﴩﺓ«‪ ،‬ﻭﰲ »ﺍﳌﻘﺼﺪ ﺍﻟﺜﺎﲏ ﻣﻦ‬
‫ﺍﳌﻮﻗﻒ ﺍﻟﺜﺎﲏ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﻼﺛﲔ«‪.‬‬
‫ﻻ ﻳﻨﻄﻮﻱ ﻋﲆ ﻧﻘﺺ ﻛﺜﲑ )ﻭﻻ ﻣﺸﺎﺣﺔ ﰲ ﺍﻷﻣﺜﺎﻝ( ﻭﺫﻟﻚ ﻟﻔﻬﻢ ﹴ‬
‫ﳾﺀ ﻣﻦ‬ ‫ﺳﺄﻭﺭﺩ ﻫﻨﺎ ﻣﺜﺎ ﹰ‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﳌﴩﺑﲔ‪:‬‬
‫ﺃﻥ ﻫﻨﺎﻙ ﻃﺎﻭﻭﺳ ﹰﺎ ﺧﺎﺭﻗ ﹰﺎ ﻻ ﹶ‬
‫ﻣﺜﻴﻞ ﻟﻪ‪ ،‬ﻭﻫﻮ ﰲ ﻏﺎﻳﺔ ﺍﻟﻜﱪ‪ ،‬ﻭﻣﻨﺘﻬﻰ ﺍﻟﺰﻳﻨﺔ ﻭﺃﻧﻪ ﻳﺘﻤﻜﻦ‬ ‫ﻟﻨﻔﺮﺽ ﱠ‬
‫ﻣﻦ ﺍﻟﻄﲑﺍﻥ ﻣﻦ ﺍﻟﴩﻕ ﺇﱃ ﺍﻟﻐﺮﺏ ﰲ ﳌﺤﺔ ﺑﴫ‪ ،‬ﻭﻟﻪ ﺍﻟﻘﺪﺭ ﹸﺓ ﻋﲆ ﺑﺴﻂ ﺟﻨﺎﺣﻴﻪ ﺍﳌﻤﺘﺪﻳﻦ ﻣﻦ ﺍﻟﺸﲈﻝ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٨‬‬
‫ﺇﱃ ﺍﳉﻨﻮﺏ‪ ،‬ﻭﻗﺒﻀﻬﲈ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﻋﻠﻴﻪ ﻣﺌﺎﺕ ﺃﻟﻮﻑ ﺍﻟﻨﻘﻮﺵ ﺍﻟﺒﺪﻳﻌﺔ ﺣﺘﻰ ﺇﻥ ﻋﲆ ﻛﻞ ﺭﻳﺶ ﻣﻦ‬
‫ﺟﻨﺎﺣﻴﻪ ﺇﺑﺪﺍﻋ ﹰﺎ ﻭﺍﺗﻘﺎﻧ ﹰﺎ ﰲ ﻣﻨﺘﻬﻰ ﺍﳉﲈﻝ ﻭﺍﻟﺮﻭﻋﺔ‪.‬‬
‫ﻭﻟﻨﻔﺮﺽ ﺍﻵﻥ ﺃﻥ ﻫﻨﺎﻙ ﺷﺨﺼﲔ ﻳﺘﻔﺮﺟﺎﻥ ﻋﲆ ﻫﺬﺍ ﺍﻟﻄﺎﻭﻭﺱ ﺍﻟﻌﺠﻴﺐ‪ ،‬ﻭﻳﺮﻳﺪﺍﻥ‬
‫ﺍﻟﺘﺤﻠﻴﻖ ﺑﺠﻨﺎﺣﻲ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ ﺇﱃ ﺍﳌﺮﺍﺗﺐ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ ﳍﺬﺍ ﺍﻟﻄﲑ ﻭﺑﻠﻮﻍ ﺯﻳﻨﺘﻪ ﺍﳋﺎﺭﻗﺔ‪.‬‬
‫ﹺ‬
‫ﻭﻧﻘﻮﺵ ﺧﻮﺍﺭﻕ ﺍﻟﻘﺪﺭﺓ ﰲ ﻛﻞ ﺭﻳﺸﺔ‬ ‫ﹺ‬
‫ﻭﻫﻴﻜﻠﻪ‬ ‫ﻓﻄﻔﻖ ﺍﻷﻭﻝ ﻳﺘﺄﻣﻞ ﰲ ﻭﺿﻊ ﻫﺬﺍ ﺍﻟﻄﺎﻭﻭﺱ‬
‫ﺍﻟﻌﺸﻖ ﻭﺍﻟﺸﻮﻕ ﻭﺍﳌﺤﺒﺔ ﲡﺎﻩ ﻫﺬﺍ ﺍﻟﻄﲑ ﻓﻴﱰﻙ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻌﻤﻴﻖ ﺇﱃ ﺟﺎﻧﺐ‬
‫ﹸ‬ ‫ﻣﻨﻪ‪ ،‬ﻓﻴﻐﻤﺮﻩ‬
‫ﻣﺴﺘﻤﺴﻜ ﹰﺎ ﺑﺎﻟﻌﺸﻖ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﺮ￯ ﺃﻥ ﺗﻠﻚ ﺍﻟﻨﻘﻮﺵ ﺍﳌﺤﺒﻮﺑﺔ ﺗﺘﺤﻮﻝ ﻭﺗﺘﺒﺪﻝ ﻳﻮﻣ ﹰﺎ ﺑﻌﺪ ﻳﻮﻡ‪ ،‬ﻭﺃﻥ‬
‫ﺗﻠﻚ ﺍﳌﺤﺒﻮﺑﺎﺕ ﺍﻟﺘﻲ ﻳﻮﻟﻴﻬﺎ ﺍﳊﺐ ﻭﺍﻟﺸﻐﻒ ﺗﻐﻴﺐ ﻭﺗﺰﻭﻝ ﻛﻞ ﻳﻮﻡ‪ .‬ﻓﻜﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ‬
‫ﻫﺬﻩ ﺍﻟﻨﻘﻮﺵ ﺍﳌﺘﻘﻨﺔ ﺇﻧﲈ ﻫﻲ ﻟﻨ ﹼﻘ ﹴ‬
‫ﺎﺵ ﻣﺎﻟﻚ ﻟﻠﺨﻼﻗﻴﺔ ﺍﻟﻜﻠﻴﺔ ﻣﻊ ﺃﺣﺪﻳﺘﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻭﻟﻪ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﳌﻄﻠﻘﺔ‬
‫ﻣﻊ ﻭﺣﺪﺍﻧﻴﺘﻪ ﺍﳊﻘﻴﻘﻴﺔ‪ .‬ﹼﺇﻻ ﺃﻧﻪ ﱂ ﻳﺘﻤﻜﻦ ﻣﻦ ﺃﻥ ﻳﺴﺘﻮﻋﺐ ﻫﺬﺍ ﻭﻳﺪﺭﻛﻪ‪ ،‬ﻓﺒﺪﺃ ﹸﻳﺴ ﹼﻠﻲ ﻧﻔﺴﻪ ﻭﻳﻘﻮﻝ‬
‫ﻻ ﻣﻦ ﺫﻟﻚ ﺍﻻﻋﺘﻘﺎﺩ‪:‬‬‫ﺑﺪ ﹰ‬
‫ﻧﻔﺴﻪ‪،‬‬
‫ﺭﻭﺡ ﺳﺎﻣﻴﺔ ﻋﺎﻟﻴﺔ ﺑﺤﻴﺚ ﺇﻥ ﺻﺎﻧ ﹶﻌﻪ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻗﺪ ﺃﺻﺒﺢ ﻫﻮ ﹶ‬ ‫ﱠ‬
‫»ﺇﻥ ﺭﻭﺡ ﻫﺬﺍ ﺍﻟﻄﺎﻭﻭﺱ ﹲ‬
‫ﺍﻟﺮﻭﺡ ﺍﻟﻌﺎﻟﻴﺔ ﻣﺘﺤﺪ ﹲﺓ ﻣﻊ ﺟﺴﺪ ﺍﻟﻄﺎﻭﻭﺱ‪ ،‬ﻭﻷﻥ ﺟﺴﺪﻩ ﳑﺘﺰﺝ ﻣﻊ ﺻﻮﺭﺗﻪ ﺍﻟﻈﺎﻫﺮﺓ‪،‬‬
‫ﹶ‬ ‫ﻭﺃﻥ ﺗﻠﻚ‬
‫ﻭﻋﻠﻮ ﺫﻟﻚ ﺍﳉﺴﺪ ﳘﺎ ﺍﻟﻠﺬﺍﻥ ﹸﻳﻈﻬﺮﺍﻥ ﻫﺬﻩ ﺍﳉﻠﻮﺍﺕ ﻋﲆ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ‬
‫ﱠ‬ ‫ﻓﺈﻥ ﹶ‬
‫ﻛﻤﺎﻝ ﺗﻠﻚ ﺍﻟﺮﻭﺡ‬
‫ﺍﻟﺒﺪﻳﻌﺔ‪ ،‬ﺣﺘﻰ ﻳﻈﻬﺮ ﰲ ﻛﻞ ﺩﻗﻴﻘﺔ ﻧﻘﺸ ﹰﺎ ﺟﺪﻳﺪ ﹰﺍ ﻭﺣﺴﻨ ﹰﺎ ﻣﺠﺪﺩ ﹰﺍ‪ ،‬ﻓﻠﻴﺲ ﻫﺬﺍ ﺇﻳﺠﺎﺩ ﹰﺍ ﺑﺎﺧﺘﻴﺎﺭ‬
‫ﺣﻘﻴﻘﻲ‪ ،‬ﺑﻞ ﻫﻮ ﺟﻠﻮﺓ ﻭﺗﻈﺎﻫﺮ«‪.‬‬
‫ﺍﻟﻨﻘﻮﺵ ﺍﳌﻮﺯﻭﻧﺔ ﺍﳌﻨﻈﻤﺔ ﺍﳌﺘﻘﻨﺔ ﺗﻘﺘﴤ ﻳﻘﻴﻨ ﹰﺎ ﺇﺭﺍﺩ ﹰﺓ‬‫ﹶ‬ ‫ﺃﻣﺎ ﺍﻟﺸﺨﺺ ﺍﻵﺧﺮ ﻓﻴﻘﻮﻝ‪ :‬ﱠ‬
‫»ﺇﻥ ﻫﺬﻩ‬
‫ﻭﺍﺧﺘﻴﺎﺭ ﹰﺍ ﻭﻗﺼﺪ ﹰﺍ ﻭﻣﺸﻴﺌﺔ‪ ،‬ﻓﻼ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺟﻠﻮ ﹰﺓ ﺑﻼ ﺇﺭﺍﺩﺓ ﻭﻻ ﺗﻈﺎﻫﺮ ﹰﺍ ﺑﻼ ﺍﺧﺘﻴﺎﺭ«‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻣﺎﻫﻴﺔ ﺍﻟﻄﺎﻭﻭﺱ ﲨﻴﻠﺔ ﻭﺭﺍﺋﻌﺔ‪ ،‬ﻭﻟﻜﻦ ﻣﺎﻫﻴﺘﹶﻪ ﻟﻴﺴﺖ ﻓﺎﻋﻠ ﹰﺔ ﻗﻄﻌ ﹰﺎ ﻭﺇﻧﲈ ﻫﻲ‬
‫ﺭﻭﺣﻪ ﻋﺎﻟﻴ ﹲﺔ ﺳﺎﻣﻴﺔ ﻭﻟﻜﻦ ﻟﻴﺴﺖ ﹺ‬
‫ﻣﻮﺟﺪ ﹰﺓ‬ ‫ﻣﻨﻔﻌﻠﺔ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺘﺤﺪ ﻣﻊ ﻓﺎﻋﻠﻬﺎ ﻣﻄﻠﻘ ﹰﺎ‪ .‬ﻭﺇﻥ ﹶ‬
‫ﹲ‬
‫ﺇﺗﻘﺎﻥ ﻗﺪ ﺗﻢ ﺑﺤﻜﻤﺔ‬ ‫ﻣﻈﻬﺮ ﻭﻣﺪﺍﺭ ﻟﻴﺲ ﹼﺇﻻ‪ .‬ﻷﻧﻪ ﹶ‬
‫ﻳﺸﺎﻫﺪ ﰲ ﻛﻞ ﺭﻳﺶ ﻣﻨﻪ‬ ‫ﹲ‬ ‫ﻭﻻ ﻣﺘﴫﻓﺔ‪ ،‬ﻭﺇﻧﲈ ﻫﻲ‬
‫ﻣﻄﻠﻘﺔ ﺑﺎﻟﺒﺪﺍﻫﺔ‪ ،‬ﻭﻧﻘﺶ ﺯﻳﻨﺔ ﻧﻘﺸﻬﺎ ﺑﺎﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ‪.‬‬
‫ﻭﻫﺬﺍ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﺩﻭﻥ ﺇﺭﺍﺩﺓ ﻭﺍﺧﺘﻴﺎﺭ ﻗﻄﻌ ﹰﺎ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﳌﺼﻨﻮﻋﺎﺕ ﺍﻟﺒﺪﻳﻌﺔ ﺍﻟﺘﻲ ﺗﺒﲔ ﻛﲈﻝ ﺍﳊﻜﻤﺔ ﰲ ﻛﲈﻝ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻭﻛﲈﻝ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻟﺮﲪﺔ‬
‫ﰲ ﻛﲈﻝ ﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺼﻨﻮﻋﺎﺕ ﻧﺘﻴﺠﺔ ﺟﻠﻮﺓ ﺃﻭ ﻣﺎ ﺷﺎﲠﻬﺎ‪.‬‬
‫‪٥٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ‬

‫ﺍﻟﻤﺬﻫﺐ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺍﻟﺴﺠﻞ‬ ‫ﹼ‬ ‫ﺇﻥ ﺍﻟﻜﺎﺗﺐ ﺍﻟﺬﻱ ﻛﺘﺐ ﺳﻄﻮﺭ ﻫﺬﺍ ﺍﻟﺴﺠﻞ‬ ‫ﱠ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﺤﺪ ﻣﻌﻪ‪ .‬ﻭﻟﻴﺲ ﻟﺬﻟﻚ ﺍﻟﺴﺠﻞ ﹼﺇﻻ ﺗﻤﺎﺳ ﹰﺎ ﺑﻄﺮﻑ ﻗﻠﻢ ﺫﻟﻚ ﺍﻟﻜﺎﺗﺐ‪ .‬ﻟﺬﺍ‬
‫ﻓﺈﻥ ﺯﻳﻨ ﹶﺔ ﲨﺎﻝ ﺫﻟﻚ ﺍﻟﻄﺎﻭﻭﺱ ﺍﳌﺜﺎﱄ ﺍﻟﺬﻱ ﻫﻮ ﻳﻤﺜﻞ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻟﻴﺲ ﹼﺇﻻ ﺭﺳﺎﻟ ﹰﺔ ﻣﻦ ﻗﻠﻢ ﺧﺎﻟﻖ‬
‫ﺫﻟﻚ ﺍﻟﻄﺎﻭﻭﺱ‪.‬‬
‫ﻓﺎﻵﻥ ﺗﺄﻣﻞ ﰲ ﻃﺎﻭﻭﺱ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻗﺮﺃ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻗﻞ ﻟﻜﺎﺗﺒﻬﺎ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ‪..‬‬
‫ﺗﺒﺎﺭﻙ ﺍﷲ‪ ..‬ﺳﺒﺤﺎﻥ ﺍﷲ‪...‬‬
‫ﺍﻟﻜﺎﺗﺐ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﺃﻭ ﻳﺘﻮﻫﻢ ﺍﻟﺮﺳﺎﻟ ﹶﺔ ﺧﻴﺎ ﹰ‬
‫ﻻ‬ ‫ﹶ‬ ‫ﻓﺎﻟﺬﻱ ﻳﻈﻦ ﺍﻟﺮﺳﺎﻟﺔ ﻛﺎﺗ ﹶﺒﻬﺎ ﺃﻭ ﻳﺘﺨﻴﻞ‬
‫ﻻﺷﻚ ﺃﻧﻪ ﻗﺪ ﺳﱰ ﻋﻘ ﹶﻠﻪ ﺑﺴﺘﺎﺭ ﺍﻟﻌﺸﻖ ﻭﱂ ﻳﺒﴫ ﺍﻟﺼﻮﺭﺓ ﺍﳊﻘﻴﻘﻴﺔ ﻟﻠﺤﻘﻴﻘﺔ‪.‬‬
‫ﱠ‬
‫ﺇﻥ ﺃﻫﻢ ﺟﻬﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻌﺸﻖ ﺍﻟﺘﻲ ﺗﺴﺒﺐ ﺍﻻﻧﺴﻼﻙ ﺇﱃ ﻣﴩﺏ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻫﻲ‬
‫ﻋﺸﻖ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺬﻱ ﻫﻮ ﻋﺸﻖ ﳎﺎﺯﻱ ﺇﱃ ﻋﺸﻖ ﺣﻘﻴﻘﻲ ﻳﻨﻘﻠﺐ ﺇﱃ‬
‫ﻋﺸﻖ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺇﺫ ﺣﻴﻨﲈ ﻳﺘﺤﻮﻝ ﹸ‬
‫»ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ«‪.‬‬
‫ﺇﻥ ﺷﺨﺼ ﹰﺎ ﺇﺫﺍ ﺃﺣﺐ ﺇﻧﺴﺎﻧ ﹰﺎ ﳏﺒﺔ ﳎﺎﺯﻳﺔ‪ ،‬ﻣﺎ ﺇﻥ ﻳﺸﺎﻫﺪ ﻓﻨﺎﺀﻩ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻤﻜﹼﻦ ﻫﺬﺍ‬
‫ﺍﻟﺰﻭﺍﻝ ﰲ ﻗﻠﺒﻪ‪ ،‬ﺗﺮﺍﻩ ﻳﻤﻨﺢ ﻣﻌﺸﻮ ﹶﻗﻪ ﻋﺸﻘ ﹰﺎ ﺣﻘﻴﻘﻴ ﹰﺎ‪ ،‬ﻓﻴﺘﺸﺒﺚ ﺑﺤﻘﻴﻘﺔ ﻋﺸﻘﻪ ﻟ ﹸﻴﺴ ﹼﻠﻲ ﲠﺎ ﹶ‬
‫ﻧﻔﺴﻪ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺈﺿﻔﺎﺀ ﺍﻟﺒﻘﺎﺀ ﻋﲆ ﳏﺒﻮﺑﻪ ﺑﻌﺸﻖ ﺣﻘﻴﻘﻲ ﻓﻴﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻣﺮﺁﺓ ﲨﺎﻝ ﺍﳌﻌﺒﻮﺩ ﻭﺍﳌﺤﺒﻮﺏ ﺍﳊﻘﻴﻘﻲ‪.‬‬
‫ﹶ‬
‫ﺍﻟﻜﻮﻥ ﺑﺮﻣﺘﻪ ﻣﻌﺸﻮﻗﻪ‪ ،‬ﻓﺤﻴﻨﲈ ﺗﺘﺤﻮﻝ‬ ‫ﺃﺣﺐ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺟﻌﻞ‬
‫ﹼ‬ ‫ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﻓﻴﻤﻦ‬
‫ﻫﺬﻩ ﺍﳌﺤﺒﺔ ﺍﳌﺠﺎﺯﻳﺔ ﺇﱃ ﳏﺒﺔ ﺣﻘﻴﻘﻴﺔ ﺑﺴﻴﺎﻁ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻔﺮﺍﻕ ﺍﻟﺘﻲ ﺗﻨﺰﻝ ﺑﺎﳌﺤﺒﻮﺏ‪ ،‬ﻳﻠﺘﺠﺊ ﺫﻟﻚ‬
‫ﺍﻟﻌﺎﺷﻖ ﺇﱃ »ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ« ﺇﻧﻘﺎﺫ ﹰﺍ ﳌﺤﺒﻮﺑﻪ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻔﺮﺍﻕ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺫﺍ ﺇﻳﲈﻥ ﺭﻓﻴﻊ ﺭﺍﺳﺦ ﻳﻜﻮﻥ ﻟﻪ ﻫﺬﺍ ﺍﳌﴩﺏ ﻣﺮﺗﺒﺔ ﺫﺍﺕ ﻗﻴﻤﺔ ﻧﻮﺭﺍﻧﻴﺔ ﻣﻘﺒﻮﻟﺔ ﻛﲈ‬
‫ﻭﺇﻻ ﻓﻠﺮﺑﲈ ﻳﺴﻘﻂ ﰲ ﻭﺭﻃﺎﺕ ﻭﻳﻨﻐﻤﺲ ﰲ ﺍﳌﺎﺩﻳﺎﺕ ﻭﻳﻐﺮﻕ ﰲ‬ ‫ﻫﻲ ﻟﺪ￯ »ﺍﺑﻦ ﻋﺮﰊ« ﻭﺃﻣﺜﺎﻟﻪ‪ ،‬ﱠ‬
‫ﺍﻷﺳﺒﺎﺏ‪.‬‬
‫ﺃﻳﻀﺎ‪.‬‬
‫ﺃﻣﺎ »ﻭﺣﺪﺓ ﺍﻟﺸﻬﻮﺩ« ﻓﻼ ﴐﺭ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﴩﺏ ﻋﺎﻝ ﻷﻫﻞ ﺍﻟﺼﺤﻮ ﹰ‬

‫ﺍﻟﺤﻖ ﺣﻘ ﹰﺎ ﻭﺍﺭﺯﹸﻗﻨﺎ ﺍﺗﹼﺒﺎ ﹶﻋﻪ‪.‬‬ ‫ﺍﻟ ﹼﻠﻬﻢ ﹺ‬

‫ﺃﺭﻧﺎ ﱠ‬
‫﴿‪﴾\[ZYXWVUTSRQ‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺎﺷﺮﺓ‬
‫ﺭﺳﺎﻟﺔ »ﻟﻄﲈﺕ ﺍﻟﺮﺃﻓﺔ ﻭﺻﻔﻌﺎﺕ ﺍﻟﺮﲪﺔ«‬

‫‬
‫﴿ !"‪210/.-,+*)('&%$#‬‬
‫‪) ﴾< ; : 9 8 7 6 5 4 3‬ﺁﻝ ﻋﻤﺮﺍﻥ‪(٣٠:‬‬

‫ﹴ‬
‫ﺗﺄﺩﻳﺐ ﺭﺣﻴﻤﺔ‬ ‫ﹺ‬
‫ﻟﻄﲈﺕ‬ ‫ﺗﻔﺴﺮ ﺳﺮ ﹰﺍ ﻣﻦ ﺃﴎﺍﺭ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺬﻛﺮ‬
‫ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﹼ‬
‫ﹴ‬
‫ﻋﺘﺎﺏ ﺭﺅﻭﻓﺔ ﺗﻠﻘﺎﻫﺎ ﺇﺧﻮﰐ ﺍﻷﺣﺒﺔ ﺍﻟﻌﺎﻣﻠﻮﻥ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ‬ ‫ﹺ‬
‫ﻭﺻﻔﻌﺎﺕ‬
‫ﺟﺮﺍﺀ ﺃﺧﻄﺎﺀ ﻭﻧﺴﻴﺎﻥ ﻭﻏﻔﻠﺔ ﻭﻗﻌﻮﺍ ﻓﻴﻬﺎ ﺑﻤﻘﺘﴣ ﺟﺒ ﹼﻠﺘﻬﻢ ﺍﻟﺒﴩﻳﺔ‪.‬‬
‫ﻭﺳﺘﹸﺒ ﱠﻴﻦ ﺳﻠﺴﻠﺔ ﻣﻦ ﻛﺮﺍﻣﺎﺕ ﳚﺮﳞﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﺧﺪﻣﺔ ﻗﺮﺁﻧﻪ ﺍﻟﻌﻈﻴﻢ‪ ..‬ﻣﻊ ﺑﻴﺎﻥ ﻧﻮﻉ ﻣﻦ‬
‫ﻛﺮﺍﻣﺔ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ ﺍﻟﺬﻱ ﻳﻤﺪﹼ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﳌﻘﺪﺳﺔ ﺑﺪﻋﺎﺋﻪ ﻭﳘﺘﻪ ﻭﻳﺮﺍﻗﺒﻬﺎ ﺑﺈﺫﻥ ﺇﳍﻲ‪.‬‬
‫ﻧﺒﲔ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻟﻌﻞ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﺳﺒﻴﻞ ﺍﻟﻘﺮﺁﻥ ﻳﺰﺩﺍﺩﻭﻥ ﺛﺒﺎﺗ ﹰﺎ ﻭﺇﻗﺪﺍﻣ ﹰﺎ ﻭﺟﺪﹼ ﻳﺔ‬
‫ﻭﺇﺧﻼﺻ ﹰﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻛﺮﺍﻣﺔ ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ‪:‬‬
‫ﻭﺳﻮﻕ ﺍﻟﻌﺎﻣﻠﲔ ﻓﻴﻬﺎ ﺇﱃ ﺍﳋﺪﻣﺔ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﲥﻴﺌﺔ ﻭﺳﺎﺋﻞ ﺍﻟﻌﻤﻞ ﻭﺍﳋﺪﻣﺔ‪ ،‬ﹶ‬
‫ﺳـــﻴﺮﻫﺎ‪،‬‬
‫ﹶ‬ ‫ﻭﺗﺄﺩﻳﺐ ﻣﻦ ﻳﻌﻴﻖ‬
‫ﹸ‬ ‫ﻭﺩﻓﻊ ﺍﻷﴐﺍﺭ ﻋﻨﻬﺎ‪،‬‬
‫ﹸ‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﲏ‪ :‬ﹶﺭ ﹼﺩ ﺍﳌﻮﺍﻧﻊ ﻣﻦ ﺣﻮﳍﺎ‪،‬‬
‫)‪(١‬‬
‫ﺑﺈﻧﺰﺍﻝ ﻋﻘﻮﺑﺎﺕ ﲠﻢ‪ ..‬ﻫﻨﺎﻙ ﺣﻮﺍﺩﺙ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ ﺣﻮﻝ ﻫﺬﻳﻦ ﺍﻟﻘﺴﻤﲔ‪ ،‬ﻭﻳﻄﻮﻝ ﺍﳊﺪﻳﺚ ﻋﻨﻬﲈ‬
‫)‪ (١‬ﻓﻤﺜ ﹰ‬
‫ﻼ‪ :‬ﺇﻥ ﺍﻟﺬﻳﻦ ﺳﺎﻣﻮﺍ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﺍﻟﻌﺬﺍﺏ ﻭﺍﻹﻫﺎﻧﺔ ﻭﺍﻟﻌﻨﺖ ﻗﺪ ﻧﺎﻟﻮﺍ ﺟﺰﺍﺀﻫﻢ ﻣﺜﻠﻬﺎ ﺑﻞ ﺃﺯﻳﺪ ﻣﻨﻬﺎ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٦١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﻌــﺎﺷــﺮﺓ‬

‫ﻟـــﺬﺍ ﻧﺆﺟــﻞ ﺍﻟﻜﻼﻡ ﻓﻴﻬﲈ ﺇﱃ ﻭﻗـــﺖ ﺁﺧﺮ ﺧﺸﻴﺔ ﺍﻟﺴـــﺄﻡ‪ .‬ﻭﻧﺸـــﺮﻉ ﰲ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻨﻮﻉ‬
‫ﺍﻟﺜﺎﻟﺚ ﺍﻟﺬﻱ ﻫﻮ ﺃﺧ ﹼﻔﻬﺎ ﺗﻨﺎﻭ ﹰ‬
‫ﻻ ﻭﺃﺑﺴ ﹸﻄﻬﺎ ﻓﻬﻤ ﹰﺎ‪.‬‬
‫ﺍﻟﻔﺘﻮﺭ‬
‫ﹸ‬ ‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻫﻮ ﺃﻥ ﺍﻟﻌﺎﻣﻠﲔ ﺍﳌﺨﻠﺼﲔ ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﺣﻴﻨﲈ ﻳﻌﱰﳞﻢ‬
‫ﺫﺍﺕ ﺭﺃﻓﺔ ﻭﻋﻄﻒ‪ ،‬ﻭﻳﻨﺘﺒﻬﻮﻥ ﻣﻦ‬ ‫ﺍﻟﺘﺤﺬﻳﺮ ﻭﺍﻟﺘﻨﺒﻴﻪ ﻓﻴﺘﻠﻘﻮﻥ ﻟﻄﻤ ﹰﺔ ﹶ‬
‫ﹸ‬ ‫ﻭﺍﻹﳘﺎﻝ ﰲ ﺍﻟﻌﻤﻞ ﻳﺄﺗﻴﻬﻢ‬
‫ﺇﻥ ﺣﻮﺍﺩﺙ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺗﺮﺑﻮ ﻋﲆ ﺍﳌﺎﺋﺔ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﺎ‬
‫ﻏﻔﻠﺘﻬﻢ‪ ،‬ﻭﻳﴪﻋﻮﻥ ﺑﺠﺪ ﻟﻠﺨﺪﻣﺔ ﻣﺮ ﹰﺓ ﺃﺧﺮ￯‪ .‬ﱠ‬
‫ﻭﻧﻴﻒ ﻣﻨﻬﻢ ﺗﻠﻘﻮﺍ ﻟﻄﻤ ﹶﺔ ﺣﻨﺎﻥ‬
‫ﹲ‬ ‫ﻧﺴﻮﻕ ﻫﻨﺎ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﻋﴩﻳﻦ ﺣﺎﺩﺛﺔ ﺟﺮﺕ ﻋﲆ ﺇﺧﻮﺍﻧﻨﺎ‪ ،‬ﻋﴩﺓ‬
‫ﺭﺅﻭﻓﺔ‪ ،‬ﺑﻴﻨﲈ ﺗﻠ ﹼﻘﻰ ﺣﻮﺍﱄ ﺳﺒﻌﺔ ﻣﻨﻬﻢ ﻟﻄﻤ ﹶﺔ ﹴ‬
‫ﺯﺟﺮ ﻋﻨﻴﻔﺔ‪.‬‬
‫ﺍﻧﺸﻐﻠﺖ ﺑﲈ ﻳﻌﻮﺩ ﻋﲆ ﺧﺎﺻﺔ ﻧﻔﴘ‬
‫ﹸ‬ ‫ﻓﺎﻷﻭﻝ ﻣﻨﻬﻢ‪ :‬ﻫﻮ ﻫﺬﺍ ﺍﳌﺴﻜﲔ‪» ..‬ﺳﻌﻴﺪ«‪ ،‬ﻓﻜﻠﲈ‬
‫ﺍﻟﺘﺤﺬﻳﺮ‬
‫ﹸ‬ ‫ﺍﻧﻬﻤﻜﺖ ﰲ ﺃﻣﻮﺭﻱ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻗﻠﺖ‪ :‬ﻣﺎ ﱄ ﻭﻟﻶﺧﺮﻳﻦ! ﺃﺗﺎﲏ‬
‫ﹸ‬ ‫ﺑﲈ ﻳﻔﱰ ﻋﻤﲇ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﺃﻭ‬
‫ﺑﺖ ﻋﲆ ﻳﻘﲔ ﻣﻦ ﺃﻥ ﻫﺬﻩ ﺍﻟﻌﻘﻮﺑ ﹶﺔ ﱂ ﺗﻨﺰﻝ ﹼﺇﻻ ﻧﺘﻴﺠﺔ ﺇﳘﺎﱄ ﻭﻓﺘﻮﺭﻱ ﰲ‬
‫ﻭﺟﺎﺀﺗﻨﻲ ﺍﻟﻠﻄﻤﺔ؛ ﻟﺬﺍ ﱡ‬
‫ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ؛ ﻷﻧﻨﻲ ﻛﻨﺖ ﺃﺗﻠﻘﻰ ﺍﻟﻠﻄﻤﺔ ﺑﺨﻼﻑ ﺍﳌﻘﺼﺪ ﺍﻟﺬﻱ ﺳﺎﻗﻨﻲ ﺇﱃ ﺍﻟﻐﻔﻠﺔ‪ ..‬ﺛﻢ ﺑﺪﺃﻧﺎ ﻣﻊ‬
‫ﺍﻻﺧﻮﺓ ﺍﳌﺨﻠﺼﲔ ﻧﺘﺎﺑﻊ ﺍﳊﻮﺍﺩﺙ ﻭﻧﻼﺣﻆ ﺍﻟﺘﻨﺒﻴﻬﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺍﻟﺼﻔﻌﺎﺕ ﺍﻟﺘﻲ ﻧﺰﻟﺖ ﺑﺈﺧﻮﰐ‬
‫ﺃﻥ ﺍﻟﻠﻄﻤﺔ ﻗﺪ ﺃﺗﺘﻬﻢ ﻣﺜﲇ ﺣﻴﺜﲈ ﺃﳘﻠﻮﺍ‬ ‫ﻭﺗﻘﺼﻴﻨﺎ ﻛ ﹰ‬
‫ﻼ ﻣﻨﻬﺎ‪ ،‬ﻓﻮﺟﺪﻧﺎ ﱠ‬ ‫ﹼ‬ ‫ﺍﻵﺧﺮﻳﻦ‪ ..‬ﻓﺄﻣﻌﻨﺎ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‪،‬‬
‫ﺣﺼﻠﺖ ﻟﺪﻳﻨﺎ ﺍﻟﻘﻨﺎﻋ ﹸﺔ ﺍﻟﺘﺎﻣﺔ ﺑﺄﻥ ﺗﻠﻚ‬
‫ﹾ‬ ‫ﹶ‬
‫ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ ﻭﺗﻠ ﹼﻘﻮﻫﺎ ﺑﻀﺪﱢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻘﺼﺪﻭﻧﻪ‪ ،‬ﻟﺬﺍ‬
‫ﻼ ﻫﺬﺍ ﺍﻟﺴﻌﻴﺪ ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﷲ‬ ‫ﺍﳊﻮﺍﺩﺙ ﻭﺍﻟﻌﻘﻮﺑﺎﺕ ﺇﻧﲈ ﻫﻲ ﻛﺮﺍﻣﺔ ﻣﻦ ﻛﺮﺍﻣﺎﺕ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﺩﺭﻭﺱ ﰲ ﺣﻘﺎﺋﻖ ﺍﻟﻘﺮﺁﻥ ﻋﲆ ﻃﻼﰊ ﰲ ﻣﺪﻳﻨﺔ »ﻭﺍﻥ« ﻛﺎﻧﺖ‬ ‫ﹴ‬ ‫ﺗﻌﺎﱃ‪ ..‬ﻓﻌﻨﺪﻣﺎ ﻛﻨﺖ ﻣﻨﺸﻐ ﹰ‬
‫ﻼ ﺑﺈﻟﻘﺎﺀ‬
‫ﺣﻮﺍﺩﺙ »ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ«)*( ﺗﻘﻠﻖ ﺑﺎﻝ ﺍﳌﺴﺆﻭﻟﲔ ﰲ ﺍﻟﺪﻭﻟﺔ‪ .‬ﻭﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺭﺗﻴﺎﲠﻢ ﻣﻦ ﻛﻞ‬
‫ﻣﺎﺩﻣﺖ ﻣﺴﺘﻤﺮ ﹰﺍ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻭﻟﻜﻦ ﻣﺎ‬
‫ﹸ‬ ‫ﻋﻠﻲ ﺣﺠ ﹰﺔ‬
‫ﻳﻤﺴﻮﲏ ﺑﺴﻮﺀ‪ ،‬ﻭﱂ ﳚﺪﻭﺍ ﱠ‬
‫ﺷﺨﺺ‪ ،‬ﱂ ﹼ‬
‫ﻭﺍﻧﺴﺤﺒﺖ ﺇﱃ ﺟﺒﻞ »ﺃﺭﻙ«‬
‫ﹸ‬ ‫ﻭﻓﻜﺮﺕ ﰲ ﻧﻔﴘ ﻓﺤﺴﺐ‪،‬‬
‫ﹸ‬ ‫ﻗﻠﺖ ﰲ ﻧﻔﴘ‪» :‬ﻣﺎ ﱄ ﻭﻟﻶﺧﺮﻳﻦ«!‬
‫ﺇﻥ ﹸ‬
‫ﻷﻧﺰﻭﻱ ﰲ ﻣﻐﺎﺭﺍﺗﻪ ﺍﳋﺮﺑﺔ‪ ،‬ﻭﺃﻧﺠﻮ ﺑﻨﻔﴘ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﺇﺫﺍ ﲠﻢ ﻳﺄﺧﺬﻭﲏ ﻣﻦ ﺗﻠﻚ ﺍﳌﻐﺎﺭﺓ ﻭﻳﻨﻔﻮﲏ‬
‫ﻣﻦ ﻭﻻﻳﺔ ﴍﻗﻴﺔ ﺇﱃ ﺃﺧﺮ￯ ﻏﺮﺑﻴﺔ‪ ،‬ﺇﱃ »ﺑﻮﺭﺩﻭﺭ«‪.‬‬
‫ﺇﺛﺒﺎﺕ‬
‫ﹸ‬ ‫ﻛﺎﻥ ﺍﳌﺴﺆﻭﻟﻮﻥ ﰲ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﻳﺮﺍﻗﺒﻮﻥ ﺍﳌﻨﻔﻴﲔ ﻣﺮﺍﻗﺒ ﹰﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﻛﺎﻥ ﻋﲆ ﺍﳌﻨﻔﻴﲔ‬
‫ﻛﻞ ﻳﻮﻡ ﻟﺪ￯ ﺍﻟﴩﻃﺔ ﹼﺇﻻ ﺃﻧﻨﻲ ﻭﻃﻼﰊ ﺍﳌﺨﻠﺼﲔ ﺍﺳﺘﹸﺜﻨﻴﻨﺎ ﻣﻦ ﻫﺬﺍ‬ ‫ﹺ‬
‫ﻭﺟﻮﺩﻫﻢ ﺑﺤﻀﻮﺭﻫﻢ ﻣﺴﺎ ﹶﺀ ﱢ‬
‫ﺩﻣﺖ ﻗﺎﺋﻤ ﹰﺎ ﺑﺨﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻠﻢ ﺃﺫﻫﺐ ﻹﺛﺒﺎﺕ ﺍﳊﻀﻮﺭ ﻭﱂ ﺃﻋﺮﻑ ﺃﺣﺪ ﹰﺍ ﻣﻦ ﺍﳌﺴﺆﻭﻟﲔ‬
‫ﺍﻷﻣﺮ ﻣﺎ ﹸ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٦٢‬‬
‫ﻋﻨﺪ ﻗﺪﻭﻣﻪ ﺇﱃ ﺍﳌﺪﻳﻨﺔ‪،‬‬ ‫)‪(١‬‬
‫ﻫﻨﺎﻙ‪ .‬ﺣﺘﻰ ﺇﻥ ﺍﻟﻮﺍﱄ ﺷﻜﺎ ﻣﻦ ﻋﻤﻠﻨﺎ ﻫﺬﺍ ﻟﺪ￯ »ﻓﻮﺯﻱ ﺑﺎﺷﺎ«‬
‫ﻓﺄﻭﺻﺎﻩ‪» :‬ﺍﺣﱰﻣﻮﻩ! ﻻ ﺗﺘﻌﺮﺿﻮﺍ ﻟﻪ!«‪ .‬ﺇﻥ ﺍﻟﺬﻱ ﺃﻧﻄﻘﻪ ﲠﺬﺍ ﺍﻟﻜﻼﻡ ﻫﻮ ﻛﺮﺍﻣ ﹸﺔ ﺍﻟﻌﻤﻞ ﺍﻟﻘﺮﺁﲏ‬
‫ﻭﻓﺘﺮﺕ ﻋﻦ ﺍﻟﻌﻤﻞ‬
‫ﹸ‬ ‫ﻋﻠﻲ ﺍﻟﺮﻏﺒ ﹸﺔ ﰲ ﺇﻧﻘﺎﺫ ﻧﻔﴘ ﻭﺇﺻﻼﺡ ﺁﺧﺮﰐ‪،‬‬‫ﻟﻴﺲ ﹼﺇﻻ‪ ،‬ﺇﺫ ﺣﻴﻨﲈ ﺍﺳﺘﻮﻟﺖ ﱠ‬
‫ﹸﻔﻴﺖ ﻣﻦ »ﺑﻮﺭﺩﻭﺭ«‬ ‫ﻟﻠﻘﺮﺁﻥ ‪-‬ﻣﺆﻗﺘ ﹰﺎ‪ -‬ﺟﺎﺀﺗﻨﻲ ﺍﻟﻌﻘﻮﺑ ﹸﺔ ﺑﺨﻼﻑ ﻣﺎ ﹸ‬
‫ﻛﻨﺖ ﺃﻗﺼﺪﻩ ﻭﺃﺗﻮﻗﻌﻪ‪ ،‬ﺃﻱ ﻧ ﹸ‬
‫ﺇﱃ ﻣﻨﻔﻰ ﺁﺧﺮ‪ ..‬ﺇﱃ »ﺇﺳﺒﺎﺭﻃﺔ«‪.‬‬
‫ﹶ‬
‫ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﻛﺬﻟﻚ‪ ..‬ﻭﻟﻜﻦ ﺑﻌﺪ ﻣﺮﻭﺭ ﻋﴩﻳﻦ ﻳﻮﻣ ﹰﺎ ﻋﲆ ﺍﳋﺪﻣﺔ‬ ‫ﺗﻮﻟﻴﺖ ﻫﻨﺎﻙ‬
‫ﹸ‬
‫ﻋﻠﻲ ﺍﻟﺘﻨﺒﻴﻬﺎﺕ ﻣﻦ ﺑﻌﺾ ﺍﳌﺘﺨﻮﻓﲔ‪ ،‬ﺣﻴﺚ ﻗﺎﻟﻮﺍ‪ :‬ﺭﺑﲈ ﻻ ﹸﻳ ﹸ‬
‫ﺤﺒﺬ ﻣﺴﺆﻭﻟﻮ ﻫﺬﻩ‬ ‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻛ ﹸﺜﺮﺕ ﱠ‬
‫ﻋﻠﻲ ﺍﻻﻫﺘﻤﺎ ﹸﻡ ﺑﺨﺎﺻﺔ ﻧﻔﴘ‬
‫ﺃﺧﺬﺕ ﺍﻷﻣﺮ ﺑﺎﻟﺘﺄﻧﹼﻲ ﻭﺍﻟﱰﻳﺚ؟!‪ ..‬ﺳﻴﻄﺮ ﱠ‬
‫ﹶ‬ ‫ﻋﻤﻠﻚ ﻫﺬﺍ! ﱠ‬
‫ﻓﻬﻼ‬ ‫ﹶ‬ ‫ﺍﻟﺒﻠﺪﺓ‬
‫ﻭﺍﻧﺴﺤﺒﺖ ﻣﻦ ﻣﻴﺪﺍﻥ ﺍﻟﻌﻤﻞ‪ ..‬ﻭﺟﺎﺀ‬
‫ﹸ‬ ‫ﻓﺄﻭﺻﻴﺖ ﺍﻷﺻﺪﻗﺎﺀ ﺑﱰﻙ ﻣﻘﺎﺑﻠﺘﻲ‬
‫ﹸ‬ ‫ﻭﺑﻤﺼﲑﻱ ﻓﺤﺴﺐ‪،‬‬
‫ﻣﻨﻔﻰ ﺛﺎﻟﺚ‪ ..‬ﺇﱃ »ﺑﺎﺭﻻ«‪.‬‬
‫ﺍﻟﻨﻔﻲ ﻣﺮﺓ ﺃﺧﺮ￯‪ ..‬ﻓﻨﻔﻴﺖ ﺇﱃ ﹰ‬
‫ﹸ‬
‫ﻋﻠﻲ ﺍﻟﺘﻔﻜﲑ ﺑﺨﺎﺻﺔ ﻧﻔﴘ‬
‫ﺍﻟﻔﺘﻮﺭ ﰲ ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ ﻭﺍﺳﺘﻮﱃ ﱠ‬
‫ﹸ‬ ‫ﻭﻛﻨﺖ ﻓﻴﻬﺎ ﻛﻠﲈ ﺃﺻﺎﺑﻨﻲ‬
‫ﹸ‬
‫ﻋﻠﻲ‪ ،‬ﻭﺃﺣﺪﹸ ﺍﳌﻨﺎﻓﻘﲔ ﻳﺘﻌﺮﺽ ﱄ‪ .‬ﻭﺃﻧﺎ ﻋﲆ‬
‫ﻭﺇﺻﻼﺡ ﺁﺧﺮﰐ‪ ،‬ﻛﺎﻥ ﺃﺣﺪﹸ ﺛﻌﺎﺑﲔ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻳﺘﺴﻠﻂ ﱠ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﺍﻵﻥ ﺃﻥ ﺃﴎﺩ ﻋﲆ ﻣﺴﺎﻣﻌﻜﻢ ﺛﲈﻧﲔ ﺣﺎﺩﺛﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺧﻼﻝ ﺛﲈﲏ ﺳﻨﻮﺍﺕ ﻗﻀﻴﺘﹸﻬﺎ ﰲ‬
‫»ﺑﺎﺭﻻ« ﻭﻟﻜ ﹾﻦ ﺧﺸﻴ ﹶﺔ ﺍﳌﻠﻞ ﺃﻗﺘﴫ ﻋﲆ ﻣﺎ ﺫﻛﺮﺕ‪.‬‬
‫ﺫﻛﺮﺕ ﻟﻜﻢ ﻣﺎ ﺃﺻﺎﺑﺘﻨﻲ ﻣﻦ ﻟﻄﲈﺕ ﺍﻟﺮﺃﻓﺔ ﻭﺻﻔﻌﺎﺕ ﺍﻟﺸﻔﻘﺔ ﻭﺍﳊﻨﺎﻥ‪،‬‬ ‫ﹸ‬ ‫ﻓﻴﺎ ﺇﺧﻮﰐ! ﻟﻘﺪ‬
‫ﻓﺈﺫﺍ ﺳﻤﺤﺘﻢ ﺑﺄﻥ ﺃﺳﺮ ﹶﺩ ﻣﺎ ﺗﻠﻘﻴﺘﻤﻮﻩ ﺃﻧﺘﻢ ﻣﻦ ﻟﻄﲈﺕ ﺭﺅﻭﻓﺔ ﺃﻳﻀ ﹰﺎ ﻓﺴﺄﺫﻛﺮﻫﺎ‪ ،‬ﻭﺃﺭﺟﻮ ﹼﺃﻻ ﺗﺴﺘﺎﺀﻭﺍ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻓﻴﻜﻢ ﻣﻦ ﻻ ﻳﺮﻏﺐ ﰲ ﺫﻛﺮﻫﺎ ﻓﻠﻦ ﹸﺃ ﹼ‬
‫ﺻﺮ ﹶﺡ ﺑﺎﺳﻤﻪ‪.‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﲏ‪ :‬ﻫﻮ ﺃﺧﻲ »ﻋﺒﺪ ﺍﳌﺠﻴﺪ« ﻭﻫﻮ ﻣﻦ ﻃﻼﰊ ﺍﻟﻌﺎﻣﻠﲔ ﺍﳌﺨﻠﺼﲔ ﺍﳌﻀﺤﲔ‪..‬‬
‫ﻛﺎﻥ ﻳﻤﻠﻚ ﺩﺍﺭ ﹰﺍ ﺃﻧﻴﻘ ﹰﺔ ﲨﻴﻠﺔ ﰲ »ﻭﺍﻥ« ﻭﺣﺎﻟﺘﹸﻪ ﺍﳌﻌﺎﺷﻴﺔ ﻋﲆ ﻣﺎ ﻳﺮﺍﻡ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺃﻧﻪ ﻛﺎﻥ ﻳﺰﺍﻭﻝ‬
‫ﺍﺳﺘﻮﺟﺒﺖ ﺧﺪﻣ ﹸﺔ ﺍﻟﻘﺮﺁﻥ ﺫﻫﺎﰊ ﺇﱃ ﻣﻜﺎﻥ ﺑﻌﻴﺪ ﻋﻦ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻋﲆ ﺍﳊﺪﻭﺩ‪،‬‬
‫ﹾ‬ ‫ﻣﻬﻨﺔ ﺍﻟﺘﺪﺭﻳﺲ‪ ..‬ﻓﻌﻨﺪﻣﺎ‬
‫ﺃﺭﺩﺕ ﺍﺳﺘﺼﺤﺎﺑﻪ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﱂ ﻳﻮﺍﻓﻖ ﻭﻛﺄﻧﻪ ﺭﺃ￯ ﺃﻧﻪ ﻣﻦ ﺍﻷﻓﻀﻞ ﻋﺪ ﹶﻡ ﺫﻫﺎﰊ ﺃﻧﺎ ﻛﺬﻟﻚ‪ ،‬ﺣﻴﺚ‬
‫ﹸ‬
‫ﻭﻓﻀﻞ ﺍﳌﻜﻮﺙ ﺣﻴﺚ ﻫﻮ ﻭﱂ‬ ‫ﻳﻌﺮﺿﻪ ﻟﻠﻨﻔﻲ‪ ،‬ﹼ‬
‫ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ ﳾ ﹲﺀ ﻣﻦ ﺍﻟﺴﻴﺎﺳﺔ ﻭﻗﺪ ﹼ‬‫ﹶ‬ ‫ﻳﺸﻮﺏ‬
‫ﹸ‬ ‫ﻗﺪ‬
‫ﻳﺸﱰﻙ ﻣﻌﻨﺎ‪ .‬ﻭﻟﻜﻦ ﺟﺎﺀﺗﻪ ﺍﻟﻠﻄﻤ ﹸﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﺑﲈ ﻫﻮ ﺿﺪ ﻣﻘﺼﻮﺩﻩ‪ ،‬ﻭﻋﲆ ﻏﲑ ﺗﻮﻗﻊ ﻣﻨﻪ‪ ،‬ﺇﺫ ﹸﺃﺧﺮﺝ‬
‫)‪(٢‬‬
‫ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻭ ﹸﺃﺑﻌﺪ ﻋﻦ ﻣﻨﺰﻟﻪ ﺍﳉﻤﻴﻞ ﻭ ﹸﺃﺭﻏﻢ ﻋﲆ ﺍﻟﺬﻫﺎﺏ ﺇﱃ »ﺃﺭﻏﺎﲏ«‪.‬‬
‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﺍﳌﺎﺭﺷﺎﻝ ﻓﻮﺯﻱ ﺟﺎﻗﲈﻕ ﺍﻟﺬﻱ ﻛﺎﻥ ﺭﺋﻴﺲ ﺃﺭﻛﺎﻥ ﺍﳉﻴﺶ ﺍﻟﱰﻛﻲ ﺁﻧﺬﺍﻙ‪.‬‬
‫)‪ (٢‬ﻗﻀﺎﺀ ﻳﺒﻌﺪ ﻋﻦ ﻣﺪﻳﻨﺔ )ﻭﺍﻥ( ‪ ٥٠٠‬ﻛﻢ ﻏﺮﺑ ﹰﺎ‪.‬‬
‫‪٦٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﻌــﺎﺷــﺮﺓ‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻭﻫﻮ »ﺧﻠﻮﴆ« ﻭﻫﻮ ﻣﻦ ﺍﻟﺒﺎﺭﺯﻳﻦ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﺳﺎﻓﺮ ﻣﻦ ﻗﻀﺎﺀ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﺘﻤﺘﻊ ﺑﻤﺒﺎﻫﺞ ﺍﻟﺪﻧﻴﺎ ﻭﺳﻌﺎﺩﲥﺎ‪ ،‬ﳑﺎ ﺩﻓﻌﻪ ﺇﱃ ﳾﺀ ﻣﻦ‬
‫ﹸ‬ ‫ﺗﻴﺴﺮﺕ ﻟﻪ‬
‫ﹾ‬ ‫»ﺃﻛﺮﻳﺪﺭ« ﺇﱃ ﺑﻠﺪﺗﻪ‪،‬‬
‫ﺍﻟﻔﺘﻮﺭ ﻋﻦ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﳋﺎﻟﺼﺔ ﷲ‪ .‬ﺣﻴﺚ ﺍﻟﺘﻘﻰ ﻭﺍﻟﺪﻳﻪ ﺍﻟﻠﺬﻳﻦ ﻛﺎﻥ ﻗﺪ ﻓﺎﺭﻗﻬﲈ ﻣﻨﺬ ﻣﺪﺓ ﻣﺪﻳﺪﺓ‪،‬‬
‫ﻭﺣ ﱠﻞ ﰲ ﻣﺪﻳﻨﺘﻪ ﻭﻫﻮ ﺑﻜﺎﻣﻞ ﹼﺑﺰﺗﻪ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭﺭﺗﺒﺘﻪ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻓﺒﺪﺕ ﺍﻟﺪﻧﻴﺎ ﻟﻪ ﺣﻠﻮ ﹰﺓ ﺧﴬﺓ‪.‬‬
‫ﹶ‬
‫ﻌﺮﺿﻮﺍ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﺍﻟﺪﻧﻴﺎ ﺗ ﹺ‬
‫ﹸﻌﺮ ﹸﺽ ﻋﻨﻬﻢ‪ ،‬ﻛﻲ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ﺇﻣﺎ ﺃﻥ ﹸﻳ ﹺ‬
‫ﻭﻧﺸﺎﻁ ﻭﺇﺧﻼﺹ‪ ..‬ﻭﻫﻜﺬﺍ ﻓﻌﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻗﻠﺐ »ﺧﻠﻮﴆ« ﺛﺎﺑﺖ ﻻ‬ ‫ﹴ‬ ‫ﻳﻨﻬﻀﻮﺍ ﺑﺎﻟﻌﻤﻞ ﹴ‬
‫ﺑﺠﺪ‬
‫ﺍﻟﻮﺿﻊ ﺍﳉﻤﻴﻞ ﺍﻟﺬﻱ ﺍﺑﺘﺴﻢ ﻟﻪ‪ ،‬ﺇﱃ ﺍﻟﻔﺘﻮﺭ‪ ..‬ﻓﺠﺎﺀﺗﻪ‬
‫ﹸ‬ ‫ﻳﺘﺰﻋﺰﻉ‪ ،‬ﻭﻫﻮ ﺭﺍﺑﻂ ﺍﳉﺄﺵ‪ ،‬ﻓﻘﺪ ﺳﺎﻗﻪ ﻫﺬﺍ‬
‫ﻟﻄﻤ ﹲﺔ ﺫﺍﺕ ﺭﺃﻓﺔ‪ ،‬ﺇﺫ ﹼ‬
‫ﺗﻌﺮﺽ ﻟﻪ ﻋﺪ ﹲﺩ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﻃﻮﺍﻝ ﺳﻨﺘﲔ ﻣﺘﻮﺍﻟﻴﺘﲔ‪ ،‬ﻓﺴﻠﺒﻮﻩ ﻟﺬ ﹶﺓ ﺍﻟﺪﻧﻴﺎ‬
‫ﻃﻌﻤﻬﺎ‪ ،‬ﺣﺘﻰ ﺟﻌﻠﻮﻩ ﻳﻤﺘﻌﺾ ﻣﻨﻬﺎ ﻭﻳﻌﺰﻑ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﺪﻧﻴﺎ ﲤﺘﻌﺾ ﻣﻨﻪ ﻭﺗﻌﺰﻑ ﻋﻨﻪ‪،‬‬
‫ﻭﺃﻓﻘﺪﻭﻩ ﹶ‬
‫ﺑﺠﺪ ﻭﻧﺸﺎﻁ‪.‬‬‫ﺣﻮﻝ ﺭﺍﻳﺔ ﺍﻟﻌﻤﻞ ﺍﻟﻘﺮﺁﲏ ﻭﺍﺳﺘﻤﺴﻚ ﲠﺎ ﹴ‬
‫ﻭﻋﻨﺪﻫﺎ ﺍﻟﺘﻒ ﹶ‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻫﻮ »ﺍﳊﺎﻓﻆ ﺃﲪﺪ ﺍﳌﻬﺎﺟﺮ« ﻭﺳﻴﻘﺺ ﻋﻠﻴﻜﻢ ﻣﺎ ﻭﻗﻊ ﻟﻪ ﹺ‬
‫ﺑﻨﻔﺴﻪ‪.‬‬ ‫ﱡ‬
‫ﻓﻲ‬
‫ﻓﻜﺮﺕ ﻹﻧﻘﺎﺫ ﺁﺧﺮﰐ‪ ،‬ﻓﲈ ﺃﻥ ﹶﺑﺪﺍ ﹼ‬
‫ﹸ‬ ‫ﺃﺧﻄﺄﺕ ﰲ ﺍﺟﺘﻬﺎﺩﻱ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺣﻴﺚ‬ ‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﻟﻘﺪ‬
‫ﻓﺘﺮﺕ ﻋﻦ ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ‪ .‬ﻓﺄﺗﺘﻨﻲ ﻟﻄﻤ ﹲﺔ ﺭﺅﻭﻓﺔ‪ ،‬ﺭﻏﻢ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻗﻮﺓ ﻭﺷﺪﺓ‪،‬‬ ‫ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺮﻏﺒﺔ ﹸ‬
‫ﺑﻞ ﻛﺎﻧﺖ ﰲ ﺍﳊﻘﻴﻘﺔ ﺻﻔﻌ ﹰﺔ ﺷﺪﻳﺪﺓ ﻭﺯﺟﺮ ﹰﺍ ﻋﻨﻴﻔ ﹰﺎ‪ ،‬ﺃﺭﺟﻮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﺗﻜﻮﻥ ﻛﻔﺎﺭ ﹰﺓ ﻋﲈ ﺑﺪﺭ ﻣﻨﻲ ﻣﻦ‬
‫ﻏﻔﻠﺔ ﻋﻦ ﺍﻟﻌﻤﻞ ﻟﻘﺮﺁﻧﻪ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻭﺍﳊﺎﺩﺛﺔ ﻛﺎﻧﺖ ﻛﺎﻵﰐ‪:‬‬
‫ﻛﺎﻥ ﺍﻷﺳﺘﺎﺫ ﻻ ﻳﻮﺍﻓﻖ ﻋﲆ ﻣﺤﺪﹶ ﺛﺎﺕ ﺍﻷﻣﻮﺭ )‪ (١‬ﻭﺣﻴﺚ ﺇﻥ ﺍﳉﺎﻣﻊ ﺍﻟﺬﻱ ﺃﺅﺩﻱ ﻓﻴﻪ ﺍﻟﺼﻼﺓ‬
‫ﺟﻤﺎﻋ ﹰﺔ ﻳﻘﻊ ﺑﺠﻮﺍﺭ ﻣﺴﻜﻦ ﺍﻷﺳﺘﺎﺫ‪ ،‬ﻭﺍﻟﺸﻬﻮﺭ ﺍﳌﺒﺎﺭﻛﺔ ‪-‬ﺭﺟﺐ ﺷﻌﺒﺎﻥ ﺭﻣﻀﺎﻥ‪ -‬ﻣﻘﺒﻠ ﹲﺔ ﻋﻠﻴﻨﺎ‪،‬‬
‫ﻓﻘﺪ ﺣﺪﺛﺘﻨﻲ ﻧﻔﴘ ﺑﺎﻵﰐ‪:‬‬
‫ﺗﺮﻛﺖ ﺍﳉﺎﻣﻊ ﻭﱂ ﹸﺃ ﱢ‬
‫ﺻﻞ ﻓﻴﻪ‬ ‫ﹸ‬ ‫ﺇﻥ ﱂ ﹺ‬
‫ﺃﺅﺩ ﺍﻟﺼﻼﺓ ﻋﲆ ﺍﻟﻮﺟﻪ ﺍﻟﺒﺪﻋﻲ‪ ،‬ﹸﺃﻣﻨﹶﻊ ﻣﻦ ﻋﻤﲇ‪ ،‬ﻭﺇﻥ‬
‫ﻼ ﻋﻦ ﺃﻥ ﹶ‬
‫ﺃﻫﻞ‬ ‫ﺛﻮﺍﺏ ﻋﻈﻴﻢ ﻭﻻﺳﻴﲈ ﰲ ﻫﺬﻩ ﺍﻟﺸﻬﻮﺭ ﺍﻟﺜﻼﺛﺔ‪ ،‬ﻓﻀ ﹰ‬ ‫ﹲ‬ ‫ﺇﻣﺎﻣ ﹰﺎ ﻟﻠﺠﲈﻋﺔ‪ ،‬ﻳﻀﻴﻊ ﻣﻨﻲ‬
‫ﺇﻟﻲ‬
‫ﺃﺣﺐ ﱠ‬
‫ﱡ‬ ‫ﻓﺮﻏﺒﺖ ﰲ ﻧﻔﴘ ﺃﻥ ﻟﻮ ﻳﻐﺎﺩﺭ ﺍﻷﺳﺘﺎﺫ ‪-‬ﻭﻫﻮ‬
‫ﹸ‬ ‫ﺍﳌﺤﻠﺔ ﺳﻴﻌﺘﺎﺩﻭﻥ ﻋﲆ ﺗﺮﻙ ﺍﳉﲈﻋﺔ‪..‬‬
‫ﻣﻦ ﺭﻭﺣﻲ‪ -‬ﺍﻟﻘﺮﻳ ﹶﺔ »ﺑﺎﺭﻻ«‪ ،‬ﻳﻐﺎﺩﺭﻫﺎ ﻣﺆﻗﺘ ﹰﺎ ﺇﱃ ﻗﺮﻳﺔ ﺃﺧﺮ￯ ﻛﻲ ﺃﺅﺩﻱ ﺍﻟﺼﻼﺓ ﻭﻓﻖ ﺍﻷﻣﻮﺭ‬

‫)‪ (١‬ﺃﻱ ﺍﻹﻗﺎﻣﺔ ﻟﻠﺼﻼﺓ ﻭﺭﻓﻊ ﺍﻷﺫﺍﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﱰﻛﻴﺔ ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻟﺒﺪﻉ ﺍﻟﺘﻲ ﺍﺳﺘﺤﺪﺛﺖ ﻣﻨﺬ ﺍﻟﻌﴩﻳﻨﻴﺎﺕ ﻭﺩﺍﻣﺖ ﺣﺘﻰ ﺳﻨﺔ‬
‫‪.١٩٥٠‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٦٤‬‬
‫ﺍﻟﻤﺤﺪﹶ ﺛﺔ‪ .‬ﻭﻟﻜﻦ ﻓﺎﺗﻨﻲ ﳾ ﹲﺀ ﻫﻮ ﺃﻥ ﻟﻮ ﻏﺎﺩﺭ ﺍﻷﺳﺘﺎﺫ ﻫﺬﺍ ﺍﳌﻜﺎﻥ ﻓﺴﻮﻑ ﹶﻳﻔﺘ ﹸﹸﺮ ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ ﻭﻟﻮ‬‫ﹸ‬
‫ﹴ‬
‫ﻣﺆﻗﺘ ﹰﺎ‪ .‬ﻓﺠﺎﺀﺗﻨﻲ ﺍﻟﻌﻘﻮﺑ ﹸﺔ ﰲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ‪ ،‬ﻭﻛﺎﻧﺖ ﻟﻄﻤ ﹰﺔ ﻗﻮﻳﺔ ﺟﺪ ﹰﺍ ﻣﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺣﻨﺎﻥ ﻭﺭﺃﻓﺔ‪.‬‬
‫ﺣﺘﻰ ﺇﻧﻨﻲ ﱂ ﺃﻓﻖ ﻣﻦ ﺷﺪﲥﺎ ﻣﻨﺬ ﺛﻼﺛﺔ ﺷﻬﻮﺭ‪.‬‬
‫ﻓﺄﻣﲇ ﻋﻈﻴﻢ ﰲ ﺳﻌﺔ ﺭﲪﺘﻪ ﺗﻌﺎﱃ ﺃﻥ ﳚﻌﻞ ﱠ‬
‫ﻛﻞ ﺩﻗﻴﻘﺔ ﻣﻦ ﺩﻗﺎﺋﻖ ﺗﻠﻚ ﺍﳌﺼﻴﺒﺔ ﺑﻤﺜﺎﺑﺔ‬
‫ﺪﺭ‬ ‫ﹺ‬
‫ﻋﺒﺎﺩﺓ ﻳﻮﻡ ﻛﺎﻣﻞ ‪-‬ﻛﲈ ﺃﺧﱪﲏ ﺑﻪ ﺍﻷﺳﺘﺎﺫ ﺑﲈ ﺃﳍﻤﻪ ﺍﷲ‪ -‬ﺣﻴﺚ ﹼ‬
‫ﺇﻥ ﺫﻟﻚ ﺍﳋﻄﺄ ﱂ ﻳﻜﻦ ﻗﺪ ﹶﺑ ﹶ‬
‫ﻟﺪﻭﺍﻓﻊ ﺷﺨﺼﻴﺔ‪ ،‬ﻭﺇﻧﲈ ﻫﻮ ﹲ‬
‫ﺧﻄﺄ ﺍﺟﺘﻬﺎﺩﻱ ﰲ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﻭﱂ ﻳﻨﺠﻢ ﹼﺇﻻ ﻋﻦ ﺗﻔﻜﲑﻱ ﺑﺂﺧﺮﰐ‬ ‫ﹶ‬ ‫ﻣﻨﻲ‬
‫ﻭﺣﺪﻫﺎ‪.‬‬
‫ﺍﳋﺎﻣﺲ‪ :‬ﻫﻮ »ﺍﻟﺴﻴﺪ ﺣﻘﻲ«‪ .‬ﻭﺣﻴﺚ ﺇﻧﻪ ﻟﻴﺲ ﺣﺎﺿﺮ ﹰﺍ ﻣﻌﻨﺎ‪ ،‬ﻓﺴﺄﻧﻮﺏ ﻋﻨﻪ ﻛﲈ ﹸﻧ ﹾﺒ ﹸﺖ ﻋﻦ‬
‫»ﺧﻠﻮﴆ« ﻓﺄﻗﻮﻝ‪:‬‬
‫ﺣﻖ ﻣﻬﻤﺘﻪ ﰲ ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ ﺃ ﹼﻳﲈ ﺇﻳﻔﺎﺀ‪ .‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﹸﻋ ﹼﻴﻦ ﻗﺎﺋﻤﻘﺎﻡ‬
‫ﻛﺎﻥ »ﺍﻟﺴﻴﺪ ﺣﻘﻲ« ﹸﻳﻮﰲ ﱠ‬
‫ﺳﻔﻴﻪ ﻟﻠﻘﻀﺎﺀ‪ ،‬ﻓﻜﱠﺮ ﺍﻟﺴﻴﺪ ﺣﻘﻲ ﺃﻥ ﹸﻳﺨﺒﺊ ﻣﺎ ﻟﺪﻳﻪ ﻣﻦ »ﺭﺳﺎﺋﻞ« ﺧﺸﻴ ﹶﺔ ﺃﻥ ﻳﺼﻴ ﹶﺒﻪ ﻭﺃﺳﺘﺎﺫﻩ ﹰ‬
‫ﺃﺫ￯‬
‫ﺑﻠﻄﻤﺔ ﺫﺍﺕ ﺭﲪﺔ ﻭﺣﻨﺎﻥ ﺗﻮﺍﺟﻬﻪ‪ ،‬ﺇﺫ ﹸﻓﺘﺤﺖ ﻋﻠﻴﻪ ﺩﻋﻮ￯‬ ‫ﹴ‬ ‫ﻣﻨﻪ‪ ،‬ﻓﱰﻙ ﺧﺪﻣﺔ ﺍﻟﻨﻮﺭ ﻣﺆﻗﺘ ﹰﺎ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻛﺎﺩﺕ ﺗﹸﻠﺠﺌﻪ ﺇﱃ ﺩﻓﻊ ﺃﻟﻒ ﻟﲑﺓ ﻛﻲ ﹶﻳﱪﺃ ﻣﻨﻬﺎ‪ ،‬ﻓﺒﺎﺕ ﲢﺖ ﻭﻃﺄﺓ ﺍﻟﺘﻬﺪﻳﺪ ﻃﻮﺍﻝ ﺳﻨﺔ ﻛﺎﻣﻠﺔ‪ .‬ﺣﺘﻰ‬
‫ﻭﺭﻓﻊ ﻋﻨﻪ ﺍﳊﻜﻢ‪،‬‬‫ﺃﺗﺎﻧﺎ ﻋﺎﺋﺪ ﹰﺍ ﺇﱃ ﻭﻇﻴﻔﺘﻪ ﻃﺎﻟﺒ ﹰﺎ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺄﻧﻘﺬﻩ ﺍﷲ ﻣﻦ ﺗﻠﻚ ﺍﻟﻮﺭﻃﺔ ﹸ‬
‫ﻭ ﹸﺑﺮﺋﺖ ﺳﺎﺣﺘﹸﻪ‪.‬‬
‫ﻣﻴﺪﺍﻥ ﻋﻤﻞ ﺟﺪﻳﺪ ﻟﻠﻘﺮﺁﻥ ﻭﻫﻮ ﺍﺳﺘﻨﺴﺎﺧﻪ ﺑﺨﻂ ﲨﻴﻞ‬ ‫ﹸ‬ ‫ﺛﻢ ﻋﻨﺪﻣﺎ ﹸﻓﺘﺢ ﺃﻣﺎﻡ ﺍﻟﻄﻼﺏ‬
‫ﻭﺑﻨﻤﻂ ﺟﺪﻳﺪ‪ ،‬ﹸﺃﻋﻄﻲ ﻟﻠﺴﻴﺪ ﺣﻘﻲ ﺣﺼﺘﹶﻪ ﻣﻦ ﺍﻻﺳﺘﻨﺴﺎﺥ‪ ،‬ﻓﺄﺟﺎﺩ ﺍﻟﻘﻴﺎﻡ ﺑﲈ ﹸﻛ ﹼﻠﻒ‪ ،‬ﻭﻛﺘﺐ ﺟﺰﺀ ﹰﺍ‬
‫ﻛﺎﻣﻼ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﺣﺴﻦ ﻛﺘﺎﺑﺔ‪ ،‬ﻭﻟﻜﻦ ﻷﻧﻪ ﻛﺎﻥ ﻳﺮ￯ ﻧﻔﺴﻪ ﰲ ﺣﺎﻟﺔ ﻣﻀﻄﺮﺓ ﻣﻦ ﺣﻴﺚ‬
‫ﴐﻭﺭﻳﺎﺕ ﺍﻟﻌﻴﺶ‪ ،‬ﻓﻘﺪ ﳉﺄ ﺇﱃ ﺍﻟﻘﻴﺎﻡ ﺑﻮﻛﺎﻟﺔ ﺍﻟﺪﻋﺎﻭ￯ ﺃﻣﺎﻡ ﺍﳌﺤﺎﻛﻢ‪ ،‬ﻣﻦ ﺩﻭﻥ ﻋﻠﻤﻨﺎ‪ ،‬ﻭﺇﺫﺍ ﺑﻪ‬
‫ﻳﺘﻠﻘﻰ ﻟﻄﻤ ﹰﺔ ﺃﺧﺮ￯ ﻓﻴﻬﺎ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ ﻟﻪ‪ ،‬ﺇﺫ ﺍﻧﺜﻨﹶﺖ ﺇﺻﺒ ﹸﻌﻪ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﻜﺘﺐ ﲠﺎ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪.‬‬
‫ﻭﺣﻴﺚ ﺇﻧﻨﺎ ﱂ ﻧﻜﻦ ﻧﻌﻠﻢ ﺗﻮﺭ ﹶﻃﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻓﻘﺪ ﻛﻨﺎ ﺣﺎﺋﺮﻳﻦ ﺃﻣﺎﻡ ﻣﺎ ﻧﺰﻝ ﺑﺈﺻﺒﻌﻪ ﻣﻦ ﹴ‬
‫ﺑﺄﺱ‪،‬‬
‫ﹺ‬
‫ﻭﻋﺠﺰﻩ ﻋﻦ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺛﻢ ﻋﻠﻤﻨﺎ ﺃﻥ ﺍﳋﺪﻣﺔ ﺍﳌﻘﺪﺳﺔ ﻫﺬﻩ ﻻ ﺗﻘﺒﻞ ﺃﻥ ﺗﺪﺧﻞ ﺗﻠﻚ ﺍﻷﺻﺎﺑﻊ ﺍﻟﻄﺎﻫﺮﺓ ﰲ ﺃﻣﻮﺭ‬
‫‪٦٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﻌــﺎﺷــﺮﺓ‬
‫ﻣﻠﻮﺛﺔ‪ (١)،‬ﻓﻜﺄﻥ ﺍﻹﺻﺒﻊ ﺗﻘﻮﻝ ﲠﺬﺍ ﺍﻻﻧﺜﻨﺎﺀ‪ :‬ﻻ ﳚﻮﺯ ﻟﻚ ﺃﻥ ﺗﻐﻤﺴﻨﻲ ﰲ ﻧﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺛﻢ‬
‫ﺗﻐﺮﻗﻨﻲ ﰲ ﻇﻠﻤﺔ ﺍﻟﺪﻋﺎﻭ￯‪ .‬ﻓﻨﺒﻬﺘﹾﻪ‪..‬‬
‫ﻭﺿﻌﺖ ﻧﻔﴘ ﻣﻮﺿﻊ »ﺧﻠﻮﴆ«‪ ،‬ﻭﺗﻜﻠﻤﺖ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻨﻪ‪ ،‬ﻓﺎﻟﺴﻴﺪ‬ ‫ﹸ‬ ‫ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻓﻘﺪ‬
‫ﺣﻘﻲ ﺃﻳﻀ ﹰﺎ ﻣﺜ ﹸﻠﻪ ﺗﻤﺎﻣ ﹰﺎ‪ .‬ﻓﺈﻥ ﱂ ﹶ‬
‫ﻳﺮﺽ ﺑﻮﻛﺎﻟﺘﻲ ﻋﻨﻪ ﻓﻠﻴﻜﺘﺐ ﺑﻨﻔﺴﻪ ﺍﻟﻠﻄﻤ ﹶﺔ ﺍﻟﺘﻲ ﺗﻠﻘﺎﻫﺎ‪.‬‬
‫ﺍﻟﺴﺎﺩﺱ‪ :‬ﻫﻮ »ﺍﻟﺴﻴﺪ ﺑﻜﺮ«)*( ﻭﺳﺄﺗﻮﱃ ﻣﻬﻤﺔ ﺍﻟﻜﻼﻡ ﻋﻨﻪ ﻟﻌﺪﻡ ﺣﻀﻮﺭﻩ ﻣﻌﻨﺎ ﻣﺜﻠﲈ‬
‫ﺗﻜﻠﻤﺖ ﺑﺪﻻﹰ ﻋﻦ ﺃﺧﻲ ﻋﺒﺪ ﺍﳌﺠﻴﺪ‪ ،‬ﻓﻬﻮ ﻣﺜ ﹸﻠﻪ ﺃﻳﻀ ﹰﺎ‪ ،‬ﺃﺗﻮﻛﻞ ﻋﻨﻪ ﻣﻌﺘﻤﺪ ﹰﺍ ﻋﲆ ﺇﺧﻼﺻﻪ ﻭﻭﻓﺎﺋﻪ‬
‫ﹸ‬
‫ﻭﺻﺪﺍﻗﺘﻪ ﺍﻟﺼﻤﻴﻤﺔ ﻭﺛﺒﺎﺗﻪ ﰲ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﺍﺳﺘﻨﺎﺩ ﹰﺍ ﺇﱃ ﻣﺎ ﻳﺮﻭﻳﻪ »ﺍﻟﺴﻴﺪ ﺳﻠﻴﲈﻥ«)*( ﻭ»ﺍﳊﺎﻓﻆ ﺗﻮﻓﻴﻖ‬
‫ﺍﻟﺸﺎﻣﻲ«)*( ﻭﺃﻣﺜﺎ ﹸﻟﻬﻢ ﻣﻦ ﺍﻹﺧﻮﺓ ﺍﻷﺣﺒﺔ‪:‬‬
‫ﺇﻥ ﺍﻟﺴﻴﺪ ﺑﻜﺮ ﻫﻮ ﺍﻟﺬﻱ ﺗﻮ ﹼﻟﻰ ﺍﻟﻘﻴﺎﻡ ﺑﻄﺒﻊ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﺎﴍﺓ« ﰲ ﺇﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﻓﺄﺭﺩﻧﺎ ﻃﺒﻊ‬
‫ﺃﺭﺳﻠﺖ ﺭﺳﺎﻟﺔ‬
‫ﹸ‬ ‫»ﺭﺳﺎﻟﺔ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ« ﺃﻳﻀ ﹰﺎ ﻫﻨﺎﻙ ﻗﺒﻞ ﺇﺣﺪﺍﺙ ﺍﳊﺮﻭﻑ ﺍﻟﻼﺗﻴﻨﻴﺔ ﺍﳊﺪﻳﺜﺔ‪،‬‬
‫ﻛﺘﺒﺖ ﻟﻪ ﻓﻴﻬﺎ‪ :‬ﺳﻨﺮﺳﻞ ﻟﻚ ﺛﻤ ﹶﻦ ﻃﺒﻊ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻣﺜﻠﲈ ﺃﺭﺳﻠﻨﺎ ﺛﻤﻦ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻭﻟﻜﻨﻪ‬
‫ﹸ‬
‫ﻋﻨﺪﻣﺎ ﻻﺣﻆ ﺃﻥ ﺍﻟﻄﺒﻊ ﻳﻜ ﹼﻠﻒ ﺃﺭﺑﻌﲈﺋﺔ ﻟﲑﺓ‪ ،‬ﻭﻫﻮ ﻳﻌﻠﻢ ﻣﺎ ﺃﻧﺎ ﻓﻴﻪ ﻣﻦ ﻓﻘﺮ‪ ،‬ﺃﺭﺍﺩ ﻫﻮ ﺃﻥ ﻳﺪﻓﻊ‬
‫ﻧﻔﺴﻪ ﻓﻠﻢ ﻳﺒﺎﴍ ﺑﺎﻟﻄﺒﻊ‪،‬‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﳌﺒﻠﻎ ﻣﻦ ﺧﺎﻟﺺ ﻣﺎﻟﻪ ﻭﺧﻄﺮ ﺑﺒﺎﻟﻪ ﺃﻧﻨﻲ ﻻ ﺃﺭﴇ ﲠﺬﺍ ﺍﻟﻌﻤﻞ‪ ،‬ﻓﺨﺪﻋﺘﻪ ﹸ‬
‫ﴐﺭ ﺑﺎﻟﻎ‪ ..‬ﻭﺑﻌﺪ ﻣﺮﻭﺭ ﺷﻬﺮﻳﻦ ﹸﺳ ﹺﺮ ﹶﻗﺖ ﻣﻨﻪ‬
‫ﹲ‬ ‫ﻓﺄﺻﺎﺏ ﺍﻟﺨﺪﻣ ﹶﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻣﻦ ﺟﺮﺍﺀ ﺗﻔﻜﲑﻩ ﻫﺬﺍ‬
‫ﺗﺴﻌﲈﺋﺔ ﻟﲑﺓ‪ ،‬ﻓﻜﺎﻧﺖ ﻟﻄﻤ ﹰﺔ ﺭﺅﻭﻓﺔ ﻭﺷﺪﻳﺪﺓ ﲡﺎﻩ ﻣﺎ ﺃﺻﺎﺏ ﺍﻟﻌﻤﻞ ﻣﻦ ﻓﺘﻮﺭ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﳚﻌﻞ‬
‫ﹴ‬
‫ﺻﺪﻗﺔ ﻋﻦ ﻧﻔﺴﻪ‪.‬‬ ‫ﹶ‬
‫ﺍﻷﻣﻮﺍﻝ ﺍﻟﻀﺎﺋﻌﺔ ﺑﻤﺜﺎﺑﺔ‬ ‫ﺗﻠﻚ‬
‫ﺍﻟﺴﺎﺑﻊ‪ :‬ﻫﻮ »ﺍﳊﺎﻓﻆ ﺗﻮﻓﻴﻖ« ﺍﻟﻤﻠ ﹼﻘﺐ ﺑﺎﻟﺸﺎﻣﻲ‪ ،‬ﻭﺳﻴﻮﺭﺩ ﺑﻨﻔﺴﻪ ﺍﳊﺎﺩﺛﺔ‪:‬‬
‫ﻧﻌﻢ‪ ،‬ﻟﻘﺪ ﻗﻤﺖ ﺑﺄﻋﲈﻝ ﺳﺎﻗﺘﻨﻲ ﺇﱃ ﺍﻟﻔﺘﻮﺭ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻓﺄﺗﺘﻨﻲ ﻟﻄﻤ ﹲﺔ ﻣﻦ ﺟﺮﺍﺋﻬﺎ‪،‬‬
‫ﻨﺖ ﺑﲈ ﻻ ﻳﻘﺒﻞ ﺍﻟﺸﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﻠﻄﻤ ﹶﺔ ﻟﻴﺴﺖ ﹼﺇﻻ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺔ‪ ،‬ﺇﺫ ﻛﺎﻧﺖ ﻧﺘﻴﺠ ﹶﺔ ﺧﻄﺄ ﻣﻨﻲ‬
‫ﻭﺗﻴ ﹼﻘ ﹸ‬
‫ﹴ‬
‫ﻭﺟﻬﻞ ﻣﻨﻲ ﰲ ﺍﻟﺘﻘﺪﻳﺮ‪.‬‬ ‫ﰲ ﺍﻟﺘﻔﻜﲑ‬
‫ﻭﺯﻉ ﺍﻷﺳﺘﺎﺫ ﺃﺟﺰﺍﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻋﻠﻴﻨﺎ‪ ،‬ﻛﺎﻥ ﺣﻈﻲ ﻣﻨﻬﺎ‬ ‫ﺍﻟﻠﻄﻤﺔ ﺍﻷﻭﱃ‪ :‬ﻋﻨﺪﻣﺎ ﹼ‬
‫ﹺ‬
‫ﻋﻠﻲ ﻗﺪﺭ ﹰﺓ ﻋﲆ ﻛﺘﺎﺑﺔ ﺍﳊﺮﻭﻑ ﺍﻟﻌﺮﺑﻴﺔ ﻭﲡﻮﻳﺪﻫﺎ ﻛﺨﻂ‬‫ﻛﺘﺎﺑﺔ ﺛﻼﺛﺔ ﺃﺟﺰﺍﺀ‪ ،‬ﺣﻴﺚ ﻗﺪ ﺃﻧﻌﻢ ﺍﷲ ﱠ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ .‬ﻓﺎﻟﺸﻮﻕ ﺇﱃ ﻛﺘﺎﺑﺔ ﻛﺘﺎﺏ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﻭ ﱠﻟﺪ ﹼ‬
‫ﻓﻲ ﻓﺘﻮﺭ ﹰﺍ ﻋﻦ ﻛﺘﺎﺑﺔ ﹼ‬
‫ﻣﺴﻮﺩﺍﺕ ﺍﻟﺮﺳﺎﺋﻞ‬
‫)‪ (١‬ﺣﻴﺚ ﺍﻟﺪﻋﺎﻭ￯ ﲣﺘﻠﻂ ﻓﻴﻬﺎ ﺍﻟﻘﻀﺎﻳﺎ ﺍﻟﺒﺎﻃﻠﺔ ﻣﻊ ﺍﳊﻖ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٦٦‬‬
‫ﻭﺗﺒﻴﻴﻀﻬﺎ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﺃﻧﻪ ﻗﺪ ﺃﺻﺎﺑﻨﻲ ﻣﻨﻪ ﳾ ﹲﺀ ﻣﻦ ﺍﻟﻐﺮﻭﺭ‪ ،‬ﺣﻴﺚ ﻛﻨﺖ ﺃﻋﺪﹼ ﻧﻔﴘ ﻓﺎﺋﻘ ﹰﺎ ﻋﲆ‬
‫ﺃﻗﺮﺍﲏ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ ،‬ﺑﲈ ﺃﺟﺪﻩ ﰲ ﻧﻔﴘ ﻣﻦ ﻛﻔﺎﻳﺔ ﰲ ﺣﺴﻦ ﺍﳋﻂ ﺍﻟﻌﺮﰊ‪ .‬ﺣﺘﻰ ﺇﻧﻪ ﻋﻨﺪﻣﺎ ﺃﺭﺍﺩ‬
‫ﹴ‬
‫ﺑﴚﺀ ﻣﻦ ﺍﻟﻐﺮﻭﺭ‪» :‬ﻫﺬﺍ ﺍﻷﻣﺮ ﻳﻌﻮﺩ ﱄ‪،‬‬ ‫ﺍﻷﺳﺘﺎﺫ ﺇﺭﺷﺎﺩﻱ ﺇﱃ ﺃﻣﻮﺭ ﲣﺺ ﺍﻟﻜﺘﺎﺑﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﻗﻠﺖ‬
‫ﹴ‬
‫ﻋﻄﻒ ﻭﺭﺃﻓﺔ ﻧﺘﻴﺠﺔ ﺧﻄﺄﻱ ﻫﺬﺍ‪ ،‬ﻭﻫﻲ ﺃﻧﻨﻲ‬ ‫ﺃﻋﺮﻑ ﻫﺬﺍ ﻓﻼ ﺃﺣﺘﺎﺝ ﺇﱃ ﺗﻮﺻﻴﺔ!«‪ .‬ﻓﺘﻠﻘﻴﺖ ﻟﻄﻤ ﹶﺔ‬
‫ﺃﺣﺎﺭ ﻣﻦ ﺃﻣﺮﻱ ﻫﺬﺍ‪ ،‬ﳌﺎﺫﺍ‬
‫ﹸ‬ ‫ﻋﺠﺰﺕ ﻋﻦ ﺑﻠﻮﻍ ﺃﻗﺮﺍﲏ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻓﺴﺒﻘﻮﲏ ﰲ ﺍﳉﻮﺩﺓ‪ ..‬ﻓﻜﻨﺖ‬
‫ﺗﺨ ﹼﻠ ﹸ‬
‫ﻔﺖ ﻋﻨﻬﻢ ﺭﻏﻢ ﺗﻤ ﹼﻴﺰﻱ ﻋﻠﻴﻬﻢ؟! ﻭﻟﻜﻦ ﺍﻵﻥ ﺃﺩﺭﻛﺖ ﺃﻥ ﺫﻟﻚ ﻛﺎﻥ ﻟﻄﻤ ﹰﺔ ﺭﲪﺎﻧﻴﺔ‪ ،‬ﴐﺑﺘﻨﻲ‬
‫ﲠﺎ ﻛﺮﺍﻣ ﹸﺔ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺣﻴﺚ ﻻ ﺗﻘﺒﻞ ﺍﻟﻐﺮﻭﺭ!‬
‫ﺗﻠﻘﻴﺖ ﻋﲆ ﺃﺛﺮﳘﺎ ﻟﻄﻤ ﹰﺔ‬
‫ﹸ‬ ‫ﻟﺪﻱ ﺣﺎﻟﺘﺎﻥ ﲣﻼﻥ ﺑﺼﻔﺎﺀ ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ‪،‬‬
‫ﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﻛﺎﻧﺖ ﱠ‬
‫ﺷﺪﻳﺪﺓ‪ .‬ﻭﺍﳊﺎﻟﺘﺎﻥ ﳘﺎ‪:‬‬
‫ﻛﻨﺖ ﺃﻋﺪ ﻧﻔﴘ ﻏﺮﻳﺒ ﹰﺎ ﻋﻦ ﺍﻟﺒﻠﺪ‪ ،‬ﺑﻞ ﻛﻨﺖ ﻏﺮﻳﺒ ﹰﺎ ﺣﻘ ﹰﺎ‪ ،‬ﻓﻸﺟﻞ ﺗﺒﺪﻳﺪ ﻭﺣﺸﺔ ﺍﻟﻐﺮﺑﺔ‬
‫ﻓﺘﻌﻠﻤﺖ ﻣﻨﻬﻢ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺘﻤﻠﻖ‪ ،‬ﻋﻼﻭﺓ ﻋﲆ ﺗﻌﺮﴈ ﻟﻔﻘﺮ ﺍﳊﺎﻝ‬
‫ﹸ‬ ‫ﺟﺎﻟﺴﺖ ﺃﻧﺎﺳ ﹰﺎ ﻣﻐﺮﻭﺭﻳﻦ ﺑﺎﻟﺪﻧﻴﺎ‪،‬‬
‫ﹸ‬
‫ﺩﺳﺘﻮﺭ ﺍﻷﺳﺘﺎﺫ ﺍﳌﻬﻢ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻘﻨﺎﻋﺔ‪ ،‬ﺭﻏﻢ ﺗﻨﺒﻴﻪ ﺍﻷﺳﺘﺎﺫ ﱄ‬
‫ﹶ‬ ‫‪-‬ﻭﻻ ﺃﺷﻜﻮ‪ -‬ﺣﻴﺚ ﱂ ﺃﺭﺍ ﹺﻉ‬
‫ﻋﲆ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﲢﺬﻳﺮﻱ‪ ،‬ﺑﻞ ﺗﻮﺑﻴﺨﻲ ﺃﺣﻴﺎﻧ ﹰﺎ‪ .‬ﻓﻠﻢ ﺃﺳﺘﻄﻊ ‪-‬ﻣﻊ ﺍﻷﺳﻒ‪ -‬ﺇﻧﻘﺎﺫ ﻧﻔﴘ ﻣﻦ ﻫﺬﻩ‬
‫ﺍﻟﻮﺭﻃﺔ‪ ..‬ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻌﻔﻮ ﻭﺍﳌﻐﻔﺮﺓ‪ ..‬ﻓﻬﺎﺗﺎﻥ ﺍﳊﺎﻟﺘﺎﻥ ﺍﺳﺘﻐ ﹼﻠﺘﻬﲈ ﺷﻴﺎﻃﻴ ﹸﻦ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻓﺄﺻﺎﺏ‬
‫ﺍﻟﻔﺘﻮﺭ‪ ،‬ﻭﺗﻠﻘﻴﺖ ﻟﻄﻤﺔ ﻗﻮﻳﺔ‪ ،‬ﹼﺇﻻ ﺃﳖﺎ ﻛﺎﻧﺖ ﻟﻄﻤﺔ ﺣﻨﺎﻥ ﻭﺭﺃﻓﺔ‪ ،‬ﻓﺄﻳﻘﻨﺖ ﺑﲈ ﻻ ﻳﺪﻉ‬
‫ﹸ‬ ‫ﹶ‬
‫ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ‬
‫ﳎﺎﻻ ﻟﻠﺸﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﻠﻄﻤﺔ ﺇﻧﲈ ﻫﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺿﻊ‪ .‬ﻭﻛﺎﻧﺖ ﻋﲆ ﺍﻟﻮﺟﻪ ﺍﻵﰐ‪:‬‬
‫ﻣﻮﺿﻊ ﺧﻄﺎﺏ ﺍﻷﺳﺘﺎﺫ ﻭﻛﺎﺗﺐ ﻣﺴﻮﺩﺍﺕ ﺭﺳﺎﺋﻠﻪ ﻭﺗﺒﻴﻴﻀﻬﺎ‬
‫ﹶ‬ ‫ﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻨﻲ ﻛﻨﺖ‬
‫ﻃﻮﺍﻝ ﺛﲈﲏ ﺳﻨﻮﺍﺕ‪ .‬ﻓﻠﻢ ﺃﻧﻞ ﻣﻊ ﺍﻷﺳﻒ ﻣﻦ ﻧﻮﺭﻫﺎ ﻣﺎ ﻛﺎﻥ ﻳﻔﻴﺾ ﻋﲆ ﻏﲑﻱ ﰲ ﺛﲈﻧﻴﺔ ﺷﻬﻮﺭ‪.‬‬
‫ﻧﻮﺭ ﺣﻘﺎﺋﻖ‬
‫ﻓﻜﻨﺖ ﺃﻧﺎ ﻭﺍﻷﺳﺘﺎﺫ ﺣﺎﺋﺮﻳﻦ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﻮﺿﻊ! ﻭﻧﺘﺴﺎﺀﻝ‪ :‬ﳌﺎﺫﺍ؟ ﺃﻱ ﳌﺎﺫﺍ ﻻ ﻳﺪﺧﻞ ﹸ‬
‫ﺍﻟﻘﺮﺁﻥ ﺷﻐﺎﻑ ﻗﻠﺒﻲ‪ ..‬ﺑﺤﺜﻨﺎ ﻋﻦ ﺍﻷﺳﺒﺎﺏ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﺣﺘﻰ ﻋﻠﻤﻨﺎ ﺍﻵﻥ ﻋﻠﻤ ﹰﺎ ﺟﺎﺯﻣ ﹰﺎ‪ ،‬ﺃﻥ ﺗﻠﻚ‬
‫ﺍﻟﻨﻮﺭ ﻣﻊ ﻇﻠﲈﺕ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺘﺼﻨﻊ ﻭﺍﻟﺘﺰﻟﻒ ﻟﻶﺧﺮﻳﻦ‪..‬‬
‫ﻧﻮﺭ ﻭﺿﻴﺎﺀ‪ ،‬ﻭﻻ ﳚﺘﻤﻊ ﹸ‬ ‫ﺍﳊﻘﺎﺋﻖ ﺇﻧﲈ ﻫﻲ ﹲ‬
‫ﺍﺑﺘﻌﺪﺕ ﻣﻌﺎﲏ ﺣﻘﺎﺋﻖ ﻫﺬﻩ ﺍﻷﻧﻮﺍﺭ ﻋﻨﻲ ﻭﻏﺪﺕ ﻛﺄﳖﺎ ﻏﺮﻳﺒ ﹲﺔ ﻋﻨﻲ‪ .‬ﺃﺳﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﻥ‬
‫ﹾ‬ ‫ﻟﺬﺍ‬
‫ﺍﻹﺧﻼﺹ ﺍﻟﻜﺎﻣﻞ ﺍﻟﻼﺋﻖ ﻟﻠﻌﻤﻞ‪ ،‬ﻭﻳﻨﻘﺬﲏ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺘﺬﻟﻞ ﻷﻫﻞ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﺃﺭﺟﻮﻛﻢ‬
‫ﹶ‬ ‫ﻳﺮﺯﻗﻨﻲ‬
‫ﺟﻤﻴﻌ ﹰﺎ ‪-‬ﻭﰲ ﺍﳌﻘﺪﻣﺔ ﺃﺭﺟﻮ ﺍﻷﺳﺘﺎﺫ‪ -‬ﺃﻥ ﲡﻬﺪﻭﺍ ﰲ ﺍﻟﺪﻋﺎﺀ ﱄ‪.‬‬
‫ﺍﻟﻌﺒﺪ ﺍﳌﻘﴫ ﺍﳊﺎﻓﻆ ﺗﻮﻓﻴﻖ ﺍﻟﺸﺎﻣﻲ‬
‫‪٦٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﻌــﺎﺷــﺮﺓ‬
‫ﺍﻟﺜﺎﻣﻦ‪ :‬ﻫﻮ »ﺳﲑﺍﲏ«‪ :‬ﻫﺬﺍ ﺍﻷﺥ ﺻﻨﻮ »ﺧﴪﻭ«)*( ﻣﻦ ﺍﳌﺸﺘﺎﻗﲔ ﻟﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻣﻦ‬
‫ﻃﻼﰊ ﺍﻷﺫﻛﻴﺎﺀ ﺍﻟﻤﺠﺪﹼ ﻳﻦ‪.‬‬
‫ﺍﺳﺘﻄﻠﻌﺖ ﺫﺍﺕ ﻳﻮﻡ ﺭﺃﻱ ﻃﻼﺏ »ﺇﺳﺒﺎﺭﻃﺔ« ﺣﻮﻝ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﺬﻱ ﹸﻳﻌﺪﹼ ﻣﻔﺘﺎﺣ ﹰﺎ ﻣﻬﲈ‬
‫ﹸ‬
‫ﺍﻟﺠﻤﻴﻊ ﰲ ﺍﳌﻨﺎﻗﺸﺔ ﺑﺠﺪﹼ ‪ ،‬ﻋﺪﺍ ﻫﺬﺍ ﺍﻟﺸﺨﺺ‪ ،‬ﻭﱂ ﻳﻜﺘﻒ‬ ‫ﹸ‬ ‫ﻷﴎﺍﺭ ﺍﻟﻘﺮﺁﻥ ﻭﻟﻌﻠﻢ ﺍﳊﺮﻭﻑ‪ .‬ﺍﺷﱰﻙ‬
‫ﻋﻤﺎ ﺃﻧﺎ ﺃﻋﻠﻤﻪ ﻣﻦ ﺣﻘﺎﺋﻖ ﻋﻠﻤ ﹰﺎ ﻳﻘﻴﻨ ﹰﺎ‪ ،‬ﺇﺫ ﻛﺎﻥ ﻟﻪ‬
‫ﺑﻌﺪﻡ ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﳌﻨﺎﻗﺸﺔ ﺑﻞ ﺃﺭﺍﺩ ﺃﻥ ﻳﴫﻓﻨﻲ ﹼ‬
‫ﺇﻟﻲ ﺭﺳﺎﻟﺔ ﺟﺎﺭﺣﺔ ﺟﺪ ﹰﺍ‪ ،‬ﺃﺻﺎﺑﺘﻨﻲ ﰲ ﺍﻟﺼﻤﻴﻢ‪ .‬ﻓﻘﻠﺖ‪ :‬ﻭﺍ‬ ‫ﺍﻫﺘﲈﻣﺎﺕ ﺑﺄﻣﻮﺭ ﺃﺧﺮ￯‪ ،‬ﺛﻢ ﺑﻌﺚ ﹼ‬
‫ﺿﻴﻌﺖ ﻫﺬﺍ ﺍﻟﻄﺎﻟﺐ ﺍﻟﻨﺎﺑﻪ‪ ،‬ﻓﻌﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﳏﺎﻭﻟﺘﻲ ﺗﻮﺿﻴﺢ ﺍﻷﻣﺮ ﻟﻪ ﹼﺇﻻ ﺃﻥ ﺷﻴﺌ ﹰﺎ‬
‫ﹸ‬ ‫ﺃﺳﻔﺎﻩ! ﻟﻘﺪ‬
‫ﺁﺧﺮ ﻗﺪ ﺧﺎﻟﻂ ﺍﳌﻮﺿﻮﻉ؛ ﻓﺄﺗﺘﻪ ﺍﻟﻠﻄﻤ ﹸﺔ ﺍﻟﺮﺅﻭﻓﺔ‪ ..‬ﻭﺩﺧﻞ ﺍﻟﺴﺠﻦ ﺯﻫﺎﺀ ﺳﻨﺔ‪.‬‬
‫ﺍﻟﺘﺎﺳﻊ‪ :‬ﻫﻮ »ﺍﳊﺎﻓﻆ ﺯﻫﺪﻱ ﺍﻟﻜﺒﲑ«‪.‬‬
‫ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﺥ ﻳﴩﻑ ﻋﲆ ﻋﻤﻞ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﰲ ﻗﺼﺒﺔ »ﺃﻏﺮﻭﺱ« ﻭﻟﻜﻦ ﻛﺄﻧﻪ ﱂ ﻳﻜﺘﻒ‬
‫ﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ‬
‫ﺑﺎﳌﻨﺰﻟﺔ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﺮﻓﻴﻌﺔ ﻭﺍﻟﴩﻑ ﺍﻟﺴﺎﻣﻲ ﺍﻟﺬﻱ ﻳﺘﻤﺘﻊ ﺑﻪ ﻃﻼﺏ ﺍﻟﻨﻮﺭ‪ ،‬ﻻﺗﺒﺎﻋﻬﻢ ﱡ‬
‫ﻭﺍﺟﺘﻨﺎﲠﻢ ﺍﻟﺒﺪﻉ‪ ،‬ﻓﺮﻏﺐ ﰲ ﺍﻟﻌﺜﻮﺭ ﻋﲆ ﻫﺬﻩ ﺍﳌﻨﺰﻟﺔ ﻟﺪ￯ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻓﺘﺴ ﹼﻠﻢ ﻭﻇﻴﻔﺔ ﺍﻟﻘﻴﺎﻡ ﺑﺘﻌﻠﻴﻢ‬
‫ﹰ‬
‫ﺧﻄﺄ ﺟﺴﻴﻤ ﹰﺎ ﹸﻣﻨﺎﻓﻴ ﹰﺎ ﳌﺴﻠﻜﻨﺎ ﺍﻟﺬﻱ ﻫﻮ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ‪ .‬ﻓﺘﻠﻘﻰ ﻟﻄﻤ ﹰﺔ‬ ‫ﹴ‬
‫ﺑﺪﻋﺔ ﺳﻴﺌﺔ‪ ،‬ﻣﺮﺗﻜﺒ ﹰﺎ‬
‫ﺗﻌﺮﺽ ﳊﺎﺩﺛﺔ ﻛﺎﺩﺕ ﲤﺤﻮ ﺷﺮ ﹶﻓﻪ ﻭﴍﻑ ﺃﻫﻠﻪ‪ ،‬ﻭﻗﺪ ﻣﺴﺖ ﺍﻟﺤﺎﺩﺛ ﹸﺔ »ﺍﳊﺎﻓﻆ‬ ‫ﺭﻫﻴﺒ ﹰﺔ ﺟﺪ ﹰﺍ‪ .‬ﺇﺫ ﹼ‬
‫ﺯﻫﺪﻱ ﺍﻟﺼﻐﲑ« ﺃﻳﻀ ﹰﺎ ﻣﻊ ﺍﻷﺳﻒ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﻠﻄﻤﺔ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ‬
‫ﹴ‬
‫ﻋﻤﻠﻴﺔ ﺟﺮﺍﺣﻴﺔ ﻟﺘﴫﻑ ﻗﻠ ﹶﺒﻪ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺗﺪﻓﻌﻪ ﻟﻺﻗﺒﺎﻝ ﻋﲆ ﺍﻟﻌﻤﻞ ﺍﻟﻘﺮﺁﲏ‬ ‫ﺍﳊﺎﺩﺛﺔ ﺍﳌﺆﳌﺔ ﺑﻤﺜﺎﺑﺔ‬
‫ﺍﳋﺎﻟﺺ ﻟﻮﺟﻪ ﺍﷲ‪ ،‬ﻟﺘﻨﻔﻌﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺍﻟﻌﺎﴍ‪ :‬ﻫﻮ »ﺍﳊﺎﻓﻆ ﺃﲪﺪ«‪.‬‬
‫ﺩﺅﻭﺏ‬
‫ﹲ‬ ‫ﹶ‬
‫ﺍﻟﺮﺳﺎﺋﻞ ﻭﻳﻨﻬﻞ ﻣﻦ ﺃﻧﻮﺍﺭﻫﺎ ﻃﻮﺍﻝ ﺛﻼﺙ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻫﻮ‬ ‫ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﺥ ﻳﺴﺘﻨﺴﺦ‬
‫ﺷﻐﻮﻑ ﰲ ﻋﻤﻠﻪ‪ ،‬ﺛﻢ ﺗﻌﺮﺽ ﻟﻼﺧﺘﻼﻁ ﺑﺄﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻟﻌ ﹼﻠﻪ ﻳﺪﻓﻊ ﺃﺫﺍﻫﻢ ﻋﻨﻪ‪ ،‬ﻭﻳﺘﻤﻜﻦ ﻣﻦ ﺇﺑﻼﻍ‬
‫ﻳﻮﺳ ﹶﻊ ﻣﺎ‬ ‫ﺍﻟﻜﻼﻡ ﺍﻟﻄﻴﺐ ﳍﻢ ﻭﻟﻴﻜﺴﺐ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺍﳌﻨﺰﻟﺔ ﻟﺪﳞﻢ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺃﻧﻪ ﻛﺎﻥ ﻳﺮﻏﺐ ﰲ ﺃﻥ ﹼ‬
‫ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺿﻌ ﹶﻔﻪ ﲠﺬﺍ ﺍﳉﺎﻧﺐ‬‫ﺿﺎﻕ ﻋﻠﻴﻪ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻭﳘﻮ ﹺﻡ ﺍﻟﻌﻴﺶ ﻓﻔﱰ ﺷﻮ ﹸﻗﻪ‪ .‬ﻭﺍﺳﺘﻐﻞ ﹸ‬
‫ﺟﺮﺍﺀ ﺗﻠﻚ ﺍﻷﻭﺿﺎﻉ‪ ،‬ﻓﺄﺗﺘﻪ ﻟﻄﻤﺘﺎﻥ ﻣﻌ ﹰﺎ‪:‬‬
‫ﻓﺘﻮﺭ ﰲ ﻋﻤﻠﻪ ﺍﻟﻘﺮﺁﲏ ﹼ‬
‫ﻓﺄﺻﺎﺑﻪ ﹲ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٦٨‬‬
‫ﺃﻭﻻﻫﺎ‪ :‬ﹸﺿ ﹼﻢ ﺇﱃ ﻋﺎﺋﻠﺘﻪ ﺧﻤﺴ ﹸﺔ ﺃﺷﺨﺎﺹ ﺁﺧﺮﻳﻦ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺿﻴﻖ ﻣﻌﻴﺸﺘﻪ‪ ،‬ﻓﺄﺻﺒﺢ ﺣﻘ ﹰﺎ‬
‫ﰲ ﺭﻫﻖ ﺷﺪﻳﺪ ﻣﻦ ﺍﻟﻌﻴﺶ‪.‬‬
‫ﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻪ ﻛﺎﻥ ﻣﺮﻫﻒ ﺍﳊﺲ ﻭﻻ ﻳﺘﺤﻤﻞ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺍﻟﻜﻼﻡ ﻣﻦ ﺃﺣﺪ‪ ،‬ﻓﻘﺪ‬
‫ﻟﺪﺳﺎﺳﲔ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﻌﻠﻢ‪ ،‬ﺣﺘﻰ ﻓﻘﺪ ﻣﻮﻗ ﹶﻌﻪ ﻭﻣﻨﺰﻟﺘﻪ ﻛﻠﻴ ﹰﺎ‪ ،‬ﻭﺃﺻﺒﺢ ﹲ‬
‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﺃﺻﺒﺢ ﻭﺳﻴﻠﺔ ﹼ‬
‫ﳞﺠﺮﻭﻧﻪ‪ ،‬ﻓ ﹶﻔﻘﺪ ﺻﺪﺍﻗﺘﻬﻢ ﺑﻞ ﻋﺎﺩﻭﻩ‪ ..‬ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ؛ ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ‪ ،‬ﻭﻧﺴﺄﻟﻪ ﺃﻥ ﻳﻮﻓﻘﻪ‬
‫ﻟﻺﻓﺎﻗﺔ ﻣﻦ ﻏﻔﻠﺘﻪ ﻭﻳﻌﻲ ﺍﻷﻣﻮﺭ ﻭﻳﻌﻮﺩ ﺇﱃ ﻣﻬﻤﺘﻪ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪.‬‬

‫ﺍﳊﺎﺩﻱ ﻋﴩ‪ :‬ﱂ ﹼ‬

‫ﻳﺴﺠﻞ ﺭﺑﲈ ﻻ ﻳﺮﴇ!‪.‬‬
‫ﺍﻟﺜﺎﲏ ﻋﴩ‪ :‬ﻫﻮ »ﺍﳌﻌﻠﻢ ﻏﺎﻟﺐ«)*( ﻟﻘﺪ ﺧﺪﻡ ﻫﺬﺍ ﹸ‬
‫ﺍﻷﺥ ﺑﺈﺧﻼﺹ ﻭﺻﺪﻕ ﰲ ﺗﺒﻴﻴﺾ‬
‫ﺿﻌﻒ ﺃﻣﺎﻡ ﺃﻳﺔ ﻣﺸﻜﻠﺔ ﻣﻦ ﺍﳌﺸﺎﻛﻞ ﻣﻬﲈ‬
‫ﹲ‬ ‫ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻓﻘﺎﻡ ﺑﺨﺪﻣﺎﺕ ﺟﻠﻴﻠﺔ ﻛﺜﲑﺓ‪ ،‬ﻭﱂ ﻳﺒﺪﹸ ﻣﻨﻪ‬
‫ﻛﺎﻧﺖ‪.‬‬
‫ﹶ‬
‫ﺍﻟﺮﺳﺎﺋﻞ‬ ‫ﻛﺎﻥ ﳛﴬ ﺍﻟﺪﺭﺱ ﰲ ﺃﻏﻠﺐ ﺍﻷﻭﻗﺎﺕ ﻭﻳﻨﺼﺖ ﺑﻜﻞ ﺍﻫﺘﲈﻡ ﻭﺷﻮﻕ‪ ،‬ﻭﻳﺴﺘﻨﺴﺦ‬
‫ﻗﺪﺭﻫﺎ ﺛﻼﺛﻮﻥ‬
‫ﺟﻤﻴﻊ »ﺍﻟﻜﻠﲈﺕ« ﻭ»ﺍﳌﻜﺘﻮﺑﺎﺕ« ﻟﻘﺎﺀ ﺃﺟﺮﺓ ﹸ‬
‫ﹶ‬ ‫ﻟﻨﻔﺴﻪ ﺃﻳﻀ ﹰﺎ‪ ،‬ﺣﺘﻰ ﺍﺳﺘﻜﺘﺐ ﻟﻨﻔﺴﻪ‬
‫ﻧﺸﺮ ﺍﻟﺮﺳﺎﺋﻞ ﰲ ﻣﺪﻳﻨﺘﻪ‪ ،‬ﻭﺇﺭﺷﺎﺩ ﺃﺻﺪﻗﺎﺋﻪ‪ ،‬ﻭﺑﻌﺪ‬
‫ﻟﲑﺓ‪ .‬ﻛﺎﻥ ﻳﻘﺼﺪ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻻﺳﺘﻨﺴﺎﺥ ﹶ‬
‫ﻓﺘﺮ ﻋﻦ ﺍﻟﻌﻤﻞ ﻭﱂ ﻳﻘﻢ ﺑﻨﴩ ﺍﻟﺮﺳﺎﺋﻞ ﻛﲈ ﻫﻮ ﺩﺃ ﹸﺑﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﺐ ﻣﺎ ﺳﺎﻭﺭﻩ ﻣﻦ ﺍﳍﻮﺍﺟﺲ‪،‬‬ ‫ﺫﻟﻚ ﹶ‬
‫ﻧﻮﺭ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﻋﻦ ﺍﻷﻧﻈﺎﺭ ﻓﺄﺻﺎﺑﺘﻪ ﻋﲆ ﺣﲔ ﻏﺮﺓ ﺣﺎﺩﺛ ﹲﺔ ﺃﻟﻴﻤﺔ ﺟﺪ ﹰﺍ‪ ،‬ﹼ‬
‫ﺗﺠﺮﻉ ﻣﻦ‬ ‫ﻓﺤﺠﺐ ﹶ‬
‫ﺟﺮﺍﺋﻬﺎ ﺍﻟﻌﺬﺍﺏ ﻏﺼﺼ ﹰﺎ ﻣﺪﺓ ﺳﻨﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻓﻮﺟﺪ ﺃﻣﺎ ﹶﻣﻪ ﻋﺪﺩ ﹰﺍ ﻏﻔﻴﺮ ﹰﺍ ﻣﻦ ﺃﻋﺪﺍﺀ ﻇﺎﳌﲔ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ‬
‫ﻋﺪﺍﻭﺓ ﺑﻀﻌﺔ ﻣﻮﻇﻔﲔ ﻟﻘﻴﺎﻣﻪ ﺑﻨﴩ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻓﻔﻘﺪ ﺃﺻﺪﻗﺎ ﹶﺀ ﺃﻋﺰﺍﺀ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ ﻋﴩ‪ :‬ﻫﻮ »ﺍﳊﺎﻓﻆ ﺧﺎﻟﺪ«)*( ﻭﺳﻴﺬﻛﺮ ﻟﻜﻢ ﺍﳊﺎﺩﺛﺔ ﺑﻨﻔﺴﻪ‪:‬‬
‫ﻛﻨﺖ ﺃﻋﻤﻞ ﺑﺸﻮﻕ ﻭﲪﺎﺳﺔ ﰲ ﻛﺘﺎﺑﺔ ﻣﺴﻮﺩﺍﺕ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪ ،‬ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻭﻇﻴﻔﺔ‬
‫ﻋﻨﺪﻣﺎ ﹸ‬
‫ﺷﺎﻏﺮﺓ‪ ،‬ﻭﻫﻲ ﺇﻣﺎﻣ ﹸﺔ ﺍﳌﺴﺠﺪ ﰲ ﳏﻠﺘﻨﺎ‪ .‬ﻭﺭﻏﺒﺔ ﻣﻨﻲ ‪-‬ﺭﻏﺒﺔ ﺷﺪﻳﺪﺓ‪ -‬ﻷﻟﺒﺲ ﹸﺟﺒﺘﻲ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻘﺪﻳﻤﺔ‬
‫ﻓﺎﻧﺴﺤﺒﺖ ﻣﻦ ﺳﺎﺣﺔ‬
‫ﹸ‬ ‫ﻭﺿﻌﻔﺖ ﳘﺘﻲ ﻭﺷﻮﻗﻲ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‬
‫ﹾ‬ ‫ﻓﺘﺮﺕ ﻣﺆﻗﺘ ﹰﺎ ﻋﻦ ﺍﻟﻌﻤﻞ‬
‫ﹸ‬ ‫ﻭﻋﲈﻣﺘﻬﺎ‬
‫ﺍﻟﻌﻤﻞ ﺍﻟﻘﺮﺁﲏ ﺟﻬ ﹰ‬
‫ﻼ ﻣﻨﻲ‪ ،‬ﻓﺈﺫﺍ ﰊ ﺃﺗﻠﻘﻰ ﻟﻄﻤ ﹰﺔ ﺫﺍﺕ ﺭﺃﻓﺔ ﺑﺨﻼﻑ ﻣﺎ ﻛﻨﺖ ﺃﻗﺼﺪﻩ‪ .‬ﺇﺫ ﺭﻏﻢ‬
‫ﺍﻟﻮﻋﻮﺩ ﺍﻟﻜﺜﲑﺓ ﺍﻟﺘﻲ ﻗﻄﻌﻬﺎ ﺍﳌﻔﺘﻲ ﻋﲆ ﻧﻔﺴﻪ ﺑﺘﻌﻴﻴﻨﻲ‪ ،‬ﻭﺭﻏﻢ ﺃﲏ ﻛﻨﺖ ﻗﺪ ﺗﻮﻟﻴﺖ ﻫﺬﻩ ﺍﻟﻮﻇﻴﻔﺔ ﳌﺎ‬
‫ﻓﺄﻳﻘﻨﺖ ﺃﻥ ﻫﺬﻩ ﺍﻟﻠﻄﻤﺔ‬
‫ﹸ‬ ‫ﺍﻟﺠﺒﺔ ﻭﺍﻟﻌﲈﻣﺔ‪،‬‬
‫ﺮﻣﺖ ﻣﻦ ﻟﺒﺲ ﹸ‬‫ﻳﻘﺮﺏ ﻣﻦ ﺗﺴﻌﺔ ﺃﺷﻬﺮ ﺳﺎﺑﻘ ﹰﺎ ﹼﺇﻻ ﺃﻧﻨﻲ ﹸﺣ ﹸ‬
‫ﹸ‬
‫‪٦٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﻌــﺎﺷــﺮﺓ‬
‫ﺇﻧﲈ ﻫﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻘﺼﲑ ﰲ ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ‪ .‬ﺇﺫ ﻛﺎﻥ ﺍﻷﺳﺘﺎﺫ ﳜﺎﻃﺒﻨﻲ ﺑﺎﻟﺬﺍﺕ ﰲ ﺍﻟﺪﺭﺱ ﻓﻀ ﹰ‬
‫ﻼ‬
‫ﹴ‬
‫ﺣﺮﺝ‬ ‫ﻋﻦ ﻗﻴﺎﻣﻲ ﺑﻜﺘﺎﺑﺔ ﺍﳌﺴﻮﺩﺓ‪ ،‬ﻓﺎﻧﺴﺤﺎﰊ ﻣﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻻﺳﻴﲈ ﻣﻦ ﻛﺘﺎﺑﺔ ﺍﳌﺴﻮﺩﺓ‪ ،‬ﺃﻭﻗ ﹶﻌﻬﻢ ﰲ‬
‫ﻭﺿﻴﻖ‪ ..‬ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ ﻓﺎﻟﺸﻜﺮ ﷲ ﻭﺣﺪﻩ ﺍﻟﺬﻱ ﺟﻌﻠﻨﺎ ﻧﻔﻬﻢ ﻓﺪﺍﺣ ﹶﺔ ﺗﻘﺼﲑﻧﺎ ﻭﻧﻌﻠﻢ ﻣﺪ￯ ﺳﻤﻮ‬
‫ﹴ‬
‫ﺑﺄﺳﺘﺎﺫ ﻣﺮﺷﺪ ﻛﺎﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ ﻇﻬﻴﺮ ﹰﺍ ﻟﻨﺎ ﻛﺎﳌﻼﺋﻜﺔ ﺍﳊﻔﻈﺔ‪.‬‬ ‫ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﻭﻧﺜﻖ‬
‫ﺃﺿﻌﻒ ﺍﻟﻌﺒﺎﺩ ﺍﳊﺎﻓﻆ ﺧﺎﻟﺪ‬
‫ﹴ‬
‫ﺛﻼﺙ ﺻﻐﲑﺓ‪ ،‬ﺃﺻﺎﺑﺖ ﺛﻼﺛﺔ ﺃﺷﺨﺎﺹ ﻛﻞ ﻣﻨﻬﻢ ﻳﺴﻤﻰ‬ ‫ﻟﻄﻤﺎﺕ ﺣﻨﺎﻥ‬
‫ﹸ‬ ‫ﺍﻟﺮﺍﺑﻊ ﻋﴩ‪:‬‬
‫»ﻣﺼﻄﻔﻰ«‪.‬‬

‫ﺃﻭﳍﻢ‪» :‬ﻣﺼﻄﻔﻰ ﺟﺎﻭﻳﺶ«)*( ﻛﺎﻥ ﻫﺬﺍ ﺍﻷﺥ ﻳﺘﻮﱃ ﺧﺪﻣﺔ ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﺗﺰﻭﻳﺪﹶ‬
‫ﻣﺪﻓﺄﺗﻪ ﺑﺎﻟﻨﻔﻂ‪ ،‬ﺑﻞ ﺣﺘﻰ ﻋﻠﺒﺔ ﺍﻟﻜﱪﻳﺖ ﻛﺎﻥ ﻳﻮﻓﺮﻫﺎ ﻟﻠﺠﺎﻣﻊ‪ ،‬ﻓﺨﺪﻡ ﻃﻮﺍﻝ ﺛﲈﲏ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻳﺪﻓﻊ‬
‫ﻳﺘﺨﻠﻒ ﻋﻦ ﺍﳉﲈﻋﺔ‬
‫ﹸ‬ ‫ﹴ‬
‫ﺑﻌﺪﺋﺬ‪ -‬ﻭﱂ ﻳﻜﻦ‬ ‫ﻛﻞ ﻣﺎ ﲢﺘﺎﺟﻪ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻣﻦ ﺧﺎﻟﺺ ﻣﺎﻟﹺﻪ ‪-‬ﻛﲈ ﻋﻠﻤﻨﺎ‬ ‫ﱠ‬
‫ﺍﻟﺠﻤﻊ ﺍﳌﺒﺎﺭﻛﺔ ﹼﺇﻻ ﺇﺫﺍ ﺍﺿﻄﺮ ﺇﱃ ﺫﻟﻚ ﺑﻌﻤﻞ ﴐﻭﺭﻱ ﺟﺪ ﹰﺍ‪ .‬ﺃﺧﱪﻩ ﺃﺣﺪﹶ‬ ‫ﺃﺑﺪ ﹰﺍ‪ ،‬ﻭﻻﺳﻴﲈ ﰲ ﻟﻴﺎﱄ ﹸ‬
‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻣﺴﺘﻐﻠﲔ ﺻﻔﺎ ﹶﺀ ﻗﻠﺒﻪ‪ :‬ﺑ ﹼﻠﻎ ﺍﳊﺎﻓﻆ ﻓﻼﻧ ﹰﺎ ‪-‬ﻭﻫﻮ ﻣﻦ ﻛﺘﹼﺎﺏ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪-‬‬
‫ﺍﻷﻳﺎﻡ ﹸ‬
‫ﻟﻴﻨﺰﻉ ﻋﻤﺎ ﹶﻣﺘﻪ ﻗﺒﻞ ﺃﻥ ﻳﺘﺄﺫ￯ ﻭ ﹸﻳﺠﱪ ﻋﲆ ﻧﺰﻋﻬﺎ‪ ،‬ﻭﺑ ﹼﻠﻎ ﺍﳉﲈﻋﺔ ﺃﻥ ﻳﱰﻛﻮﺍ ﺍﻷﺫﺍﻥ ﺳﺮ ﹰﺍ‪ (١).‬ﻭﱂ ﻳﻌﻠﻢ‬
‫ﹾ‬
‫ﺛﻘﻴﻞ ﺟﺪ ﹰﺍ ﻋﲆ ﺷﺨﺺ ﻣﺜﻞ ﻣﺼﻄﻔﻰ ﺟﺎﻭﻳﺶ ﻣﻦ‬ ‫ﺗﺒﻠﻴﻎ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﹲ‬
‫ﹶ‬ ‫ﻫﺬﺍ ﺍﻟﺪﻧﻴﻮﻱ ﺍﻟﻐﺎﻓﻞ ﺃﻥ‬
‫ﺍﻟﺨﺒﺮ‪ ،‬ﻓﺮﺃﻳﺖ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﰲ ﺍﳌﻨﺎﻡ ﺃﻥ‬
‫ﹶ‬ ‫ﺫﻭﻱ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻌﺎﻟﻴﺔ‪ .‬ﻭﻟﻜﻦ ﻟﺼﻔﺎﺀ ﴎﻳﺮﺗﻪ ﺑ ﱠﻠﻎ ﺻﺎﺣ ﹶﺒﻪ‬
‫ﻳﺪﻱ ﻣﺼﻄﻔﻰ ﺟﺎﻭﻳﺶ ﻣﻠﻄﺨﺘﺎﻥ ﻭﻫﻮ ﻳﺴﲑ ﺧﻠﻒ ﺍﻟﻘﺎﺋﻤﻘﺎﻡ ﻭﻳﺪﺧﻼﻥ ﻣﻌ ﹰﺎ ﻏﺮﻓﺘﻲ‪ !..‬ﹸ‬
‫ﻗﻠﺖ ﻟﻪ‬
‫ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻟﺬﻟﻚ ﺍﻟﻴﻮﻡ‪ :‬ﺃﺧﻲ ﻣﺼﻄﻔﻰ! ﹶﻣﻦ ﻗﺎﺑﻠﺖ ﺍﻟﻴﻮﻡ؟ ﻟﻘﺪ ﺭﺃﻳﺘﹸﻚ ﰲ ﺍﳌﻨﺎﻡ ﻭﺃﻧﺖ ﹸﻣ ﹸ‬
‫ﻠﻄﺦ‬
‫ﹶ‬
‫ﺍﻟﺤﺎﻓﻆ‬ ‫ﺍﻟﻴﺪﻳﻦ ﺳﺎﺋﺮ ﹰﺍ ﺧﻠﻒ ﺍﻟﻘﺎﺋﻤﻘﺎﻡ‪ .‬ﻗﺎﻝ‪ :‬ﻭﺍ ﺃﺳﻔﺎﻩ‪ ،‬ﻟﻘﺪ ﺃﺑﻠﻐﻨﻲ ﺍﳌﺨﺘﺎﺭ ﻛﻼﻣ ﹰﺎ ﻭﺃﻧﺎ ﺑ ﹼﻠﻐﺘﹸﻪ‬
‫ﺍﻟﻜﺎﺗﺐ‪ ،‬ﻭﱂ ﺃﻋﻠﻢ ﻣﺎ ﻭﺭﺍﺀﻩ ﻣﻦ ﻛﻴﺪ‪.‬‬
‫ﺛﻢ ﺣﺪﺙ ﰲ ﺍﻟﻴﻮﻡ ﻧﻔﺴﻪ ﺃﻥ ﺟﺎﺀ ﺑﻜﻤﻴﺔ ﻣﻦ ﺍﻟﻨﻔﻂ ﻟﻠﻤﺴﺠﺪ‪ .‬ﻭﻋﲆ ﻏﲑ ﺍﳌﻌﺘﺎﺩ ﻓﻘﺪ ﹶﻇ ﱠﻞ‬
‫ﺑﺎﺏ ﺍﳌﺴﺠﺪ ﻣﻔﺘﻮﺣ ﹰﺎ ﻓﺪﺧﻞ ﻋﻨﺎﻕ )ﺻﻐﲑ ﺍﻟﻌﻨﺰ( ﺇﱃ ﺣﺮﻡ ﺍﳌﺴﺠﺪ ﻓﻠﻮﺙ ﻗﺮﻳﺒ ﹰﺎ ﻣﻦ ﺳﺠﺎﺩﰐ‪،‬‬
‫ﹶ‬
‫ﻭﺟﺎﺀ ﺃﺣﺪﹸ ﻫﻢ ﻓﺄﺭﺍﺩ ﺗﻨﻈﻴﻒ ﺍﳌﻜﺎﻥ ﻓﻠﻢ ﳚﺪ ﻏﲑ ﺇﻧﺎﺀ ﺍﻟﻨﻔﻂ‪ ،‬ﻭﺣﺴﺒﻪ ﻣﺎ ﹰﺀ ﹼ‬
‫ﻓﺮﺵ ﻣﺎ ﰲ ﺍﻹﻧﺎﺀ ﺇﱃ‬
‫ﺃﻃﺮﺍﻑ ﺍﳌﺴﺠﺪ ﻭﺍﻟﻌﺠﻴﺐ ﺃﻧﻪ ﱂ ﻳﺸﻢ ﺭﺍﺋﺤﺘﻪ‪ .‬ﻓﻜﺄﻥ ﺍﳌﺴﺠﺪ ﻳﻘﻮﻝ ﺑﻠﺴﺎﻥ ﺣﺎﻟﻪ ﻟـ»ﻣﺼﻄﻔﻰ‬

‫)‪ (١‬ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﻳﺮﻓﻌﻮﻥ ﺍﻷﺫﺍﻥ ﺍﻟﴩﻋﻲ ﺳﺮ ﹰﺍ ﻭﺍﻷﺫﺍﻥ ﺍﻟﺒﺪﻋﻲ ﺃﻱ ﺑﺎﻟﱰﻛﻴﺔ ﻋﻠﻨ ﹰﺎ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٧٠‬‬
‫ﺍﺭﺗﻜﺒﺖ ﹰ‬
‫ﺧﻄﺄ ﺟﺴﻴﻤ ﹰﺎ«‪ .‬ﻭﺇﺷﺎﺭﺓ ﳍﺬﺍ ﺍﻟﻜﻼﻡ‬ ‫ﹶ‬ ‫ﺟﺎﻭﻳﺶ«‪» :‬ﻻ ﺣﺎﺟﺔ ﻟﻨﺎ ﺇﱃ ﻧﻔﻄﻚ ﺑﻌﺪ ﺍﻵﻥ‪ ،‬ﻟﻘﺪ‬
‫ﺍﳌﻌﻨﻮﻱ ﱂ ﻳﺸﻌﺮ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﺑﺮﺍﺋﺤﺔ ﺍﻟﻨﻔﻂ ﺑﻞ ﱂ ﻳﺘﻤﻜﻦ ﻣﺼﻄﻔﻰ ﻣﻦ ﺍﻻﺷﱰﺍﻙ ﰲ ﺻﻼﺓ‬
‫ﺍﳉﲈﻋﺔ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ ﻭﻟﻴﻠﺔ ﺍﳉﻤﻌﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﳏﺎﻭﻻﺗﻪ‪ .‬ﺛﻢ ﻧﺪﻡ ﻧﺪﻣ ﹰﺎ ﺧﺎﻟﺼ ﹰﺎ ﷲ‪،‬‬
‫ﻭﺧﻠﻮﺹ ﻋﺒﺎﺩﺗﻪ ﻭﺍﳊﻤﺪ ﷲ‪.‬‬
‫ﹸ‬ ‫ﻭﺍﺳﺘﻐﻔﺮ ﺍﷲ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﻓﺮﺟﻊ ﺇﻟﻴﻪ ﺻﻔﺎ ﹸﺀ ﻗﻠﺒﻪ‬
‫ﹶ‬
‫ﺍﻟﺸﺨﺼﺎﻥ ﺍﻵﺧﺮﺍﻥ ﺍﳌﺴﻤﻰ ﻛﻞ ﻣﻨﻬﲈ ﺑـ»ﻣﺼﻄﻔﻰ«‪ .‬ﺃﻭﳍﲈ‪ :‬ﻣﺼﻄﻔﻰ ﻣﻦ ﻗﺮﻳﺔ »ﻗﻮﻟﻪ‬
‫ﺃﻭﲏ« ﻭﻫﻮ ﻣﻦ ﺍﻟﻄﻼﺏ ﺍﻟﻤﺠﺪﹼ ﻳﻦ‪ ،‬ﻭﺍﻵﺧﺮ ﺻﺪﻳ ﹸﻘﻪ ﺍﻟﻮﰲ ﻫﻮ »ﺍﳊﺎﻓﻆ ﻣﺼﻄﻔﻰ«؛ ﻛﻨﺖ ﻗﺪ‬
‫ﹸ‬
‫ﺍﻟﻌﻤﻞ ﻟﻠﻘﺮﺁﻥ ﻣﻦ ﺟﺮﺍﺀ ﻣﺮﺍﻗﺒﺔ‬ ‫ﺑ ﹼﻠ ﹸ‬
‫ﻐﺖ ﻃﻼﰊ ﺑﺄﻥ ﻻ ﻳﺄﺗﻮﺍ ﺣﺎﻟﻴ ﹰﺎ ﻟﺰﻳﺎﺭﰐ ﻋﻘﺐ ﺍﻟﻌﻴﺪ ﻟﺌﻼ ﹶ‬
‫ﻳﻔﺘﺮ‬
‫ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻀﺎﻳﻘﺎﲥﻢ‪ .‬ﻭﺍﺳﺘﺜﻨﻴﺖ ﻣﻦ ﺫﻟﻚ ﻣﻦ ﻛﺎﻥ ﻳﺄﰐ ﻓﺮﺩ ﹰﺍ ﻓﻼ ﺑﺄﺱ ﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﰊ ﹸﺃﻓﺎﺟﺄ‬
‫ﹸ‬
‫ﺃﺣﻮﺍﻝ ﺍﳉﻮ‬ ‫ﺑﺜﻼﺛﺔ ﺃﺷﺨﺎﺹ ﻣﻌ ﹰﺎ ﻳﺄﺗﻮﻥ ﻟﺰﻳﺎﺭﰐ ﻟﻴ ﹰ‬
‫ﻼ‪ ،‬ﻭﻳﺰﻣﻌﻮﻥ ﺍﻟﺴﻔﺮ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ‪-‬ﺇﺫﺍ ﺳﻤﺤﺖ‬
‫ﺗﺪﺍﺑﻴﺮ ﺍﳊﺬﺭ‪ ،‬ﻻ ﺃﻧﺎ ﻭﻻ ﺳﻠﻴﲈﻥ ﻭﻻ ﻣﺼﻄﻔﻰ ﺟﺎﻭﻳﺶ‪ ،‬ﺑﻞ ﻧﺴﻴﻨﺎﻫﺎ ﺣﻴﺚ‬ ‫ﹶ‬ ‫ﺑﺎﻟﺴﻔﺮ‪ -‬ﻓﻠﻢ ﻧﺘﹼﺨﺬ‬
‫ﻛﻞ ﻣﻨﺎ ﺍﺗﺨﺎ ﹶﺫﻫﺎ ﻋﲆ ﻋﺎﺗﻖ ﺍﻵﺧﺮ‪ .‬ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ ﻏﺎﺩﺭﻭﻧﺎ ﻗﺒﻞ ﺍﻟﻔﺠﺮ‪ ،‬ﻓﺠﺎﺀﲥﻢ ﺍﻟﻠﻄﻤ ﹸﺔ‬ ‫ﺃﻟﻘﻰ ﹲ‬
‫ﹴ‬
‫ﺑﻌﺎﺻﻔﺔ ﺷﺪﻳﺪﺓ ﱂ ﻧﻜﻦ ﻗﺪ ﺭﺃﻳﻨﺎ ﻣﺜ ﹶﻠﻬﺎ ﰲ ﻫﺬﺍ ﺍﻟﺸﺘﺎﺀ‪ .‬ﺍﺳﺘﻤﺮﺕ ﺳﺎﻋﺘﲔ ﻣﺘﻮﺍﻟﻴﺘﲔ ﻓﻘﻠﻘﻨﺎ ﻋﻠﻴﻬﻢ‬
‫ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﻭﻗﻠﻨﺎ ﻟﻦ ﻳﻨﺠﻮﺍ ﻣﻨﻬﺎ‪ ،‬ﻭﺗﺄ ﹼﻟ ﹸ‬
‫ﻤﺖ ﻋﻠﻴﻬﻢ ﺃﻟﻤ ﹰﺎ ﻣﺎ ﺗﺄﳌﺖ ﻋﲆ ﺃﺣﺪ ﻣﺜﻠﻬﻢ‪ .‬ﺛﻢ ﺃﺭﺩﺕ ﺃﻥ ﺃﺑﻌﺚ‬
‫ﺃﺧﺒﺎﺭﻫﻢ ﻭﻳﺒ ﹼﻠﻐﻨﺎ ﻋﻦ ﺳﻼﻣﺔ ﻭﺻﻮﳍﻢ‪ .‬ﻭﻟﻜﻦ ﻣﺼﻄﻔﻰ‬ ‫ﹶ‬ ‫ﺳﻠﻴﲈﻥ ‪-‬ﻟﻌﺪﻡ ﺃﺧﺬﻩ ﺑﺎﳊﺬﺭ‪ -‬ﻟﻴﺘﻠﻘﻰ‬
‫ﺟﺎﻭﻳﺶ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﺫﻫﺐ ﺳﻠﻴﲈﻥ ﻓﺴﻴﺒﻘﻰ ﻫﻨﺎﻙ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻭﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﻟﻌﻮﺩﺓ‪ ،‬ﻭﺳﺄﺗﺒﻌﻪ ﺃﻧﺎ ﺃﻳﻀ ﹰﺎ‪،‬‬
‫ﻭﺳﻴﺘﺒﻌﻨﻲ ﻋﺒﺪ ﺍﷲ ﺟﺎﻭﻳﺶ ﻭﻫﻜﺬﺍ‪ ..‬ﻭﳍﺬﺍ ﻭﻛﹼﻠﻨﺎ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻌﲇ ﺍﻟﻘﺪﻳﺮ ﻗﺎﺋﻠﲔ ﺟﻤﻴﻌ ﹰﺎ‪ :‬ﺗﻮﻛﻠﻨﺎ‬
‫ﻋﲆ ﺍﷲ‪ .‬ﻭﻓﻮﺿﻨﺎ ﺍﻷﻣﺮ ﺇﻟﻴﻪ‪.‬‬
‫*‬ ‫*‬ ‫*‬

‫ﺳﺆﺍﻝ‪ :‬ﺇﻧﻚ ﺗﻌﺪﹼ ﺍﳌﺼﺎﺋﺐ ﺍﻟﺘﻲ ﺗﺼﻴﺐ ﺇﺧﻮﺍﻧﹶﻚ ﺍﳋﻮﺍﺹ ﻭﺃﺻﺪﻗﺎﺀﻙ ﺗﺄﺩﻳﺒ ﹰﺎ ﺭﺑﺎﻧﻴ ﹰﺎ ﻭﻟﻄﻤ ﹶﺔ‬
‫ﻋﺘﺎﺏ ﻟﻔﺘﻮﺭﻫﻢ ﻋﻦ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﺬﻳﻦ ﻳﻌﺎﺩﻭﻥ ﺧﺪﻣ ﹶﺔ ﺍﻟﻘﺮﺁﻥ ﻭﻳﻌﺎﺩﻭﻧﻜﻢ ﻳﻌﻴﺸﻮﻥ ﰲ‬
‫ﺻﺪﻳﻖ ﺍﻟﻘﺮﺁﻥ ﻟ ﹼﻠﻄﻤﺔ ﻭﻻ ﻳﺘﻌﺮﺽ ﻋﺪﻭﻩ‬ ‫ﹸ‬ ‫ﺑﺤﺒﻮﺣﺔ ﻣﻦ ﺍﻟﻌﻴﺶ ﻭﰲ ﺳﻼﻡ ﻭﺃﻣﺎﻥ‪ .‬ﹺ‬
‫ﻓﻠ ﹶﻢ ﻳﺘﻌﺮﺽ‬
‫ﻟﴚﺀ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻳﻘﻮﻝ ﺍﳌﺜﻞ ﺍﳊﻜﻴﻢ‪» :‬ﺍﻟﻈﻠﻢ ﻻ ﻳﺪﻭﻡ ﻭﺍﻟﻜﻔﺮ ﻳﺪﻭﻡ« ﻓﺄﺧﻄﺎ ﹸﺀ ﺍﻟﻌﺎﻣﻠﲔ ﰲ‬
‫ﺻﻔﻮﻑ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ﻫﻲ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻈﻠﻢ ﲡﺎﻩ ﺍﳋﺪﻣﺔ‪ ،‬ﻟﺬﺍ ﻳﺘﻌﺮﺿﻮﻥ ﺑﴪﻋﺔ ﻟﻠﻌﻘﺎﺏ ﻭ ﹸﻳﺠﺎﺯﻭﻥ‬
‫ﺑﺎﻟﺘﺄﺩﻳﺐ ﺍﻟﺮﺑﺎﲏ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻭﺍﻋﲔ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﺻﻮﺍﲠﻢ‪.‬‬
‫‪٧١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟــﻌــﺎﺷــﺮﺓ‬
‫ﺃﻣﺎ ﺍﻟﻌﺪﻭ ﻓﺈﻥ ﺻﺪﻭ ﹶﺩﻩ ﻋﻦ ﺍﻟﻘﺮﺁﻥ ﻭﻋﺪﺍﺀﻩ ﳋﺪﻣﺘﻪ ﺇﻧﲈ ﻫﻮ ﻷﺟﻞ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﺇﻥ ﲡﺎﻭﺯﻩ‬
‫ﻋﲆ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ‪-‬ﺳﻮﺍﺀ ﺷ ﹶﻌﺮ ﺑﻪ ﺃﻡ ﱂ ﻳﺸﻌﺮ‪ -‬ﺇﻧﲈ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﺰﻧﺪﻗﺔ‪ ،‬ﻭﺣﻴﺚ ﺇﻥ‬
‫ﻣﻌﻈﻤﻬﻢ ﺍﻟﺼﻔﻌﺎﺕ ﺑﺬﺍﺕ ﺍﻟﴪﻋﺔ‪ ،‬ﺇﺫ ﻛﲈ ﻳﻌﺎ ﹶﻗﺐ ﻣﻦ ﻳﺮﺗﻜﺐ ﺃﺧﻄﺎ ﹰﺀ‬
‫ﹸ‬ ‫ﺍﻟﻜﻔﺮ ﻳﺪﻭﻡ‪ ،‬ﻓﻼ ﻳﺘﻠﻘﻰ‬
‫ﹶ‬
‫ﻃﻔﻴﻔﺔ ﰲ ﺍﻟﻘﻀﺎﺀ ﺃﻭ ﺍﻟﻨﺎﺣﻴﺔ‪ ،‬ﺑﻴﻨﲈ ﹸﻳﺴﺎﻕ ﻣﺮﺗﻜﺒﻮ ﺍﳉﺮﺍﺋﻢ ﺍﻟﻜﺒﲑﺓ ﺇﱃ ﳏﺎﻛﻢ ﺍﳉﺰﺍﺀ ﺍﻟﻜﱪ￯‪،‬‬
‫ﻛﺬﻟﻚ ﺍﻷﺧﻄﺎ ﹸﺀ ﺍﻟﺼﻐﲑﺓ ﻭﺍﳍﻔﻮﺍﺕ ﺍﻟﺘﻲ ﻳﺮﺗﻜﺒﻬﺎ ﹸ‬
‫ﺃﻫﻞ ﺍﻹﻳﲈﻥ ﻭﺃﺻﺪﻗﺎﺀ ﺍﻟﻘﺮﺁﻥ ﻳﺘﻠﻘﻮﻥ ﻋﲆ‬
‫ﺟﺮﺍﺋﻢ ﺃﻫﻞ‬
‫ﹸ‬ ‫ﻭﻳﺘﻄﻬﺮﻭﺍ ﻣﻨﻬﺎ‪ ،‬ﺃﻣﺎ‬
‫ﹼ‬ ‫ﺇﺛﺮﻫﺎ ﺟﺰﺍﺀ ﹰﺍ ﻣﻦ ﺍﻟﻌﻘﺎﺏ ﺑﴪﻋﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻴﻜ ﹼﻔﺮ ﻋﻦ ﺳﻴﺌﺎﲥﻢ‬
‫ﻓﻴﻤﻬﻠﻮﻥ ﺇﱃ‬
‫ﺗﺴﻊ ﻫﺬﻩ ﺍﻟﺤﻴﺎ ﹸﺓ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻘﺼﲑﺓ ﻋﻘﺎ ﹶﺑﻬﻢ‪ ،‬ﹼ‬
‫ﺍﻟﻀﻼﻟﺔ ﻓﻬﻲ ﻛﺒﲑﺓ ﻭﺟﺴﻴﻤﺔ ﺇﱃ ﺣﺪ ﻻ ﹸ‬
‫ﻟﺘﻘﺘﺺ ﻣﻨﻬﻢ ﺍﻟﻌﺪﺍﻟ ﹸﺔ ﺍﻹﳍﻴﺔ ﺍﻟﻘﺼﺎﺹ ﺍﻟﻌﺎﺩﻝ‪ ،‬ﻟﺬﺍ ﻻ‬
‫ﱠ‬ ‫ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ ﻭﺍﳋﻠﻮﺩ ﻭﺇﱃ ﺍﳌﺤﻜﻤﺔ ﺍﻟﻜﱪ￯‬
‫ﻳﻠﻘﻮﻥ ﻏﺎﻟﺒ ﹰﺎ ﻋﻘﺎﲠﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﺃﻳﻀﺎ ﺇﱃ ﻫﺬﻩ‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪) :‬ﺍﻟﺪﻧﻴﺎ ﺳﺠﻦ ﺍﳌﺆﻣﻦ ﻭﺟﻨﺔ ﺍﻟﻜﺎﻓﺮ()‪ (١‬ﺇﺷﺎﺭﺓ ﹰ‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ ،‬ﺃﻱ ﺃﻥ ﺍﳌﺆﻣﻦ ﻳﻨﺎﻝ ﻧﺘﻴﺠ ﹶﺔ ﺗﻘﺼﲑﺍﺗﻪ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺟﺰﺍﺋﻪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﺘﻜﻮﻥ‬
‫ﻣﻜﺎﻥ ﺟﺰﺍﺀ ﻭﻋﻘﺎﺏ‪ ،‬ﻓﻀﻼ ﻋﻦ ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳌﺎ ﺃﻋﺪﹼ ﻩ ﺍﷲ ﻟﻪ ﻣﻦ ﻧﻌﻴﻢ ﺍﻵﺧﺮﺓ‬‫ﹸ‬ ‫ﺑﺤﻘﻪ ﻛﺄﳖﺎ‬
‫ﺳﺠﻦ ﻭﻋﺬﺍﺏ‪ .‬ﺃﻣﺎ ﺍﻟﻜﻔﺎﺭ ﻓﻸﳖﻢ ﻣﺨ ﱠﻠﺪﻭﻥ ﰲ ﺍﻟﻨﺎﺭ‪ ،‬ﻳﻨﺎﻟﻮﻥ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺛﻮﺍﺏ ﺣﺴﻨﺎﲥﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﺩﺍﺭ ﻧﻌﻴﻢ ﳌﺎ ﻳﻼﻗﻮﻧﻪ ﻣﻦ‬
‫ﹸﻤﻬﻞ ﺳﻴﺌﺎﺗﹸﻬﻢ ﺍﻟﻌﻈﻴﻤﺔ ﺇﱃ ﺍﻵﺧﺮﺓ ﺍﳋﺎﻟﺪﺓ‪ ،‬ﻓﺘﻜﻮﻥ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻨﺴﺒﺔ ﳍﻢ ﹶ‬
‫ﻭﺗ ﹶ‬
‫ﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ‪ .‬ﹼ‬
‫ﻭﺇﻻ ﻓﺎﻟﻤﺆﻣ ﹸﻦ ﳚﺪ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﺍﳌﻌﻨﻮﻱ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻻ ﻳﻨﺎﻟﻪ ﺃﺳﻌﺪﹸ ﺇﻧﺴﺎﻥ‪ .‬ﻓﻬﻮ‬
‫ﺃﺳﻌﺪﹸ ﺑﻜﺜﲑ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﻣﻦ ﺯﺍﻭﻳﺔ ﻧﻈﺮ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﻛﺄﻥ ﺇﻳﲈﻥ ﺍﳌﺆﻣﻦ ﺑﻤﺜﺎﺑﺔ ﺟﻨﺔ ﻣﻌﻨﻮﻳﺔ ﰲ ﺭﻭﺣﻪ‬
‫ﻭﻛﻔﺮ ﺍﻟﻜﺎﻓﺮ ﻳﺴﺘﻌﺮ ﺟﺤﻴﻤ ﹰﺎ ﰲ ﻣﺎﻫﻴﺘﻪ‪.‬‬
‫ﹶ‬

‫)‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺰﻫﺪ ‪١‬؛ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪١٦‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻟﺰﻫﺪ ‪٣‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٤٨٥ ،٣٨٩ ،٣٢٣ ،١٩٧/٢‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻋﺸﺮﺓ‬
‫)ﻣﺮﻗﺎﺓ ﺍﻟﺴﻨﺔ ﻭﺗﺮﻳﺎﻕ ﻣﺮﺽ ﺍﻟﺒﺪﻋﺔ(‬
‫ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ ﳍﺬﻩ ﺍﻵﻳﺔ ﻋﺒﺎﺭﺓ ﻋﻦ »ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ« ﻭﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﲏ ﻫﻮ »ﻣﺮﻗﺎﺓ ﺍﻟﺴﻨﺔ«‪.‬‬

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‫ﺳـﻨﺒﲔ »ﺇﺣﺪ￯ ﻋﴩﺓ« ﻧﻜﺘﺔ ﺩﻗﻴﻘﺔ‪ ،‬ﺑﻴﺎﻧ ﹰﺎ ﻣﺠﻤ ﹰ‬

‫ﻼ‪ ،‬ﻣﻦ ﺑﲔ ﻣﺌﺎﺕ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﺘﻲ‬
‫ﺗﺘﻀﻤﻨﻬﺎ ﻫﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ﺍﻟﻌﻈﻴﻤﺘﺎﻥ‪.‬‬
‫‪٧٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻋﺸﺮﺓ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‬
‫ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﷺ‪) :‬ﻣﻦ ﲤﺴﻚ ﺑﺴﻨﺘﻲ ﻋﻨﺪ ﻓﺴﺎﺩ ﺃﻣﺘﻲ ﻓﻠﻪ ﺃﺟﺮ ﻣﺎﺋﺔ ﺷﻬﻴﺪ(‪ (١).‬ﺃﺟﻞ‪ ،‬ﱠ‬
‫ﺇﻥ‬
‫ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﳍﻮ ﺣﺘﻤ ﹰﺎ ﺫﻭ ﻗﻴﻤﺔ ﻋﺎﻟﻴﺔ‪ ،‬ﻭﻻﺳﻴﲈ ﺇﺗﺒﺎﻋﻬﺎ ﻋﻨﺪ ﺍﺳﺘﻴﻼﺀ ﺍﻟﺒﺪﻉ ﻭﻏﻠﺒﺘﻬﺎ‪ ،‬ﻓﺈﻥ ﻟﻪ‬
‫ﹶ‬
‫ﻗﻴﻤ ﹰﺔ ﺃﻋﲆ ﻭﺃﺳﻤﻰ‪ ،‬ﻭﺑﺎﻷﺧﺺ ﻋﻨﺪ ﻓﺴﺎﺩ ﺍﻷﻣﺔ‪ ،‬ﺇﺫ ﺗﹸﺸﻌﺮ ﻣﺮﺍﻋﺎﺓ ﺃﺑﺴﻂ ﺍﻵﺩﺍﺏ ﺍﻟﻨﺒﻮﻳﺔ ﺑﺘﻘﻮ￯‬
‫ﹼﺒﺎﻉ ﺍﳌﺒﺎﴍ ﻟﻠﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻳﺬﻛﹼﺮ ﺑﺎﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ‬
‫ﻋﻈﻴﻤﺔ ﻭﺇﻳﲈﻥ ﻗﻮﻱ ﺭﺍﺳﺦ؛ ﺫﻟﻚ ﻷﻥ ﺍﻻﺗ ﹶ‬
‫ﷺ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺘﺬﻛﺮ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺫﻟﻚ ﺍﻹﺗﺒﺎﻉ ﻳﻨﻘﻠﺐ ﺇﱃ ﺍﺳﺘﺤﻀﺎﺭ ﺍﻟﺮﻗﺎﺑﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﺑﻞ ﺗﺘﺤﻮﻝ ﰲ‬
‫ﹸ‬
‫ﺃﺑﺴﻂ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻌﺮﻓﻴﺔ ﻭﺍﻟﺘﴫﻓﺎﺕ ﺍﻟﻔﻄﺮﻳﺔ ‪-‬ﻛﺂﺩﺍﺏ‬ ‫ﺍﻟﺪﻗﺎﺋﻖ ﺍﻟﺘﻲ ﺗﹸﺮﺍﻋﻰ ﻓﻴﻬﺎ ﺍﻟﺴﻨ ﹸﺔ ﺍﻟﴩﻳﻔﺔ‬
‫ﺜﺎﺏ ﻋﻠﻴﻬﺎ؛ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻼﺣﻆ‬
‫ﺍﻷﻛﻞ ﻭﺍﻟﴩﺏ ﻭﺍﻟﻨﻮﻡ ﻭﻏﲑﻫﺎ‪ -‬ﺇﱃ ﻋﻤﻞ ﴍﻋﻲ ﻭﻋﺒﺎﺩﺓ ﹸﻣ ﹲ‬
‫ﺑﺬﻟﻚ ﺍﻟﻌﻤﻞ ﺍﳌﻌﺘﺎﺩ ﺍﺗﺒﺎﻉ ﺍﻟﺮﺳﻮﻝ ﷺ‪ ،‬ﻓﻴﺘﺼﻮﺭ ﺃﻧﻪ ﻳﻘﻮﻡ ﺑﺄﺩﺏ ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﴩﻳﻌﺔ‪ ،‬ﻭﻳﺘﺬﻛﺮ ﺃﻧﻪ‬
‫ﺻﺎﺣﺐ ﺍﻟﴩﻳﻌﺔ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻳﺘﻮﺟﻪ ﻗﻠ ﹸﺒﻪ ﺇﱃ ﺍﻟﺸﺎﺭﻉ ﺍﳊﻘﻴﻘﻲ ﻭﻫﻮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻴﻐﻨﻢ‬ ‫ﹸ‬ ‫ﷺ‬
‫ﺳﻜﻴﻨ ﹰﺔ ﻭﺍﻃﻤﺌﻨﺎﻧ ﹰﺎ ﻭﻧﻮﻋ ﹰﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬
‫ﺣﻮﻝ ﻋﺎﺩﺍﺗﹺﻪ ﺇﱃ‬
‫ﺍﻟﺴﻨﻴﺔ ﻋﺎﺩﺗﹶﻪ‪ ،‬ﻓﻘﺪ ﹼ‬
‫ﹺ‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﰲ ﺿﻮﺀ ﻣﺎ ﺗﻘﺪﻡ ﻓﺈﻥ ﻣﻦ ﳚﻌﻞ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﱠ‬
‫ﻋﻤﺮﻩ ﻛ ﱠﻠﻪ ﻣﺜﻤﺮ ﹰﺍ‪ ،‬ﻭ ﹸﻣﺜﺎﺑ ﹰﺎ ﻋﻠﻴﻪ‪.‬‬
‫ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻭﻳﻤﻜﻨﻪ ﺃﻥ ﳚﻌﻞ ﹶ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻟﻘﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﲏ ﺃﲪﺪ ﺍﻟﻔﺎﺭﻭﻗﻲ)*( ﺭﲪﻪ ﺍﷲ‪» :‬ﺑﻴﻨﲈ ﻛﻨﺖ ﺃﻗﻄﻊ ﺍﳌﺮﺍﺗﺐ ﰲ ﺍﻟﺴﲑ‬
‫ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﺮﻭﺣﺎﲏ‪ ،‬ﺭﺃﻳﺖ ﺃﻥ ﺃﺳﻄﻊ ﻣﺎ ﰲ ﻃﺒﻘﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻭﺃﺭﻗﺎﻫﻢ ﻭﺃﻟﻄ ﹶﻔﻬﻢ ﻭﺁﻣﻨﹶﻬﻢ‬
‫ﻭﺃﺳﻠﻤﻬﻢ ﻫﻢ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ ﺃﺳﺎﺳﺎ ﻟﻠﻄﺮﻳﻘﺔ‪ ،‬ﺣﺘﻰ ﻛﺎﻥ ﺍﻷﻭﻟﻴﺎ ﹸﺀ‬ ‫ﹶ‬
‫ﺍﻟﻌﻮﺍﻡ ﻟﺘﻠﻚ ﺍﻟﻄﺒﻘﺔ ﻳﻈﻬﺮﻭﻥ ﺃﻛﺜﺮ ﺑﻬﺎﺀ ﹰﺍ ﻭﺍﺣﺘﺸﺎﻣ ﹰﺎ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﺍﳋﻮﺍﺹ ﻟﺴﺎﺋﺮ ﺍﻟﻄﺒﻘﺎﺕ«‪.‬‬
‫ﻧﻌﻢ ﱠ‬
‫ﺇﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﲏ ﻣﺠﺪ ﹶﺩ ﺍﻷﻟﻒ ﺍﻟﺜﺎﲏ ﻳﻨﻄﻖ ﺑﺎﳊﻖ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﺘﻤﺴﻚ ﺑﺎﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ‬
‫ﺃﻫﻞ ﳌﻘﺎﻡ ﺍﳌﺤﺒﻮﺑﻴﺔ ﰲ ﻇﻞ ﺣﺒﻴﺐ ﺍﷲ ﷺ‪.‬‬ ‫ﻭﻳﺘﺨﺬﻫﺎ ﺃﺳﺎﺳ ﹰﺎ ﻟﻪ‪ ،‬ﳍﻮ ﹲ‬

‫)‪ (١‬ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ‪٣١٥/٥‬؛ ﺍﺑﻦ ﻋﺪﻱ‪ ،‬ﺍﻟﻜﺎﻣﻞ ‪٣٢٧/٢‬؛ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺰﻫﺪ ﺹ ‪١١٨‬؛ ﺃﺑﻮ ﻧﻌﻴﻢ‪ ،‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ‬
‫‪٢٠٠/٨‬؛ ﺍﳌﻨﺬﺭﻱ‪ ،‬ﺍﻟﱰﻏﻴﺐ ﻭﺍﻟﱰﻫﻴﺐ ‪٤١/١‬؛ ﺍﳌﻨﺎﻭﻱ‪ ،‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ‪.٢٦١/٦‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٧٤‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻋﻨﺪﻣﺎ ﻛﺎﻥ ﻳﺴﻌﻰ ﻫﺬﺍ ﺍﻟﺴﻌﻴﺪﹸ ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﷲ‪ ،‬ﻟﻠﺨﺮﻭﺝ ﻣﻦ ﺣﺎﻟﺔ »ﺳﻌﻴﺪ ﺍﻟﻘﺪﻳﻢ«‬
‫ﺷﻌﺮﺕ ﻛﺄﳖﲈ‬
‫ﹸ‬ ‫ﺍﺭﺗﺞ ﻋﻘﲇ ﻭﻗﻠﺒﻲ ﻭﺗﺪﺣﺮﺟﺎ ﺿﻤﻦ ﺍﳊﻘﺎﺋﻖ ﺇﺯﺍﺀ ﺇﻋﺼﺎﺭ ﻣﻌﻨﻮﻱ ﺭﻫﻴﺐ‪ ،‬ﻓﻘﺪ‬ ‫ﱠ‬
‫ﻳﺘﺪﺣﺮﺟﺎﻥ ﻫﺒﻮﻃ ﹰﺎ ﺗﺎﺭﺓ ﻣﻦ ﺍﻟﺜﺮﻳﺎ ﺇﱃ ﺍﻟﺜﺮ￯ ﻭﺗﺎﺭﺓ ﺻﻌﺪ ﹰﺍ ﻣﻦ ﺍﻟﺜﺮ￯ ﺇﱃ ﺍﻟﺜﺮﻳﺎ‪ ،‬ﻭﺫﻟﻚ ﻻﻧﻌﺪﺍﻡ‬
‫ﺍﳌﺮﺷﺪ‪ ،‬ﻭﻟﻐﺮﻭﺭ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ‪.‬‬
‫ﹶ‬
‫ﺃﺑﺴﻂ ﺁﺩﺍﲠﺎ‪ ،‬ﻛﻞ ﻣﻨﻬﺎ ﰲ‬ ‫ﻓﺸﺎﻫﺪﺕ ﺣﻴﻨﺌﺬ ﺃﻥ ﻣﺴﺎﺋﻞ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﴩﻳﻔﺔ ﺑﻞ ﺣﺘﻰ‬
‫ﹸ‬
‫ﺣﻜﻢ ﻣﺆﴍ ﺍﻟﺒﻮﺻﻠﺔ ﺍﻟﺬﻱ ﻳﺒﲔ ﺍﺗﺠﺎ ﹶﻩ ﺍﳊﺮﻛﺔ ﰲ ﺍﻟﺴﻔﻦ‪ .‬ﱞ‬
‫ﻭﻛﻞ ﻣﻨﻬﺎ ﰲ ﺣﻜﻢ ﻣﻔﺘﺎﺡ ﻣﺼﺒﺎﺡ‬
‫ﻳﴤﺀ ﻣﺎ ﻻ ﹸﻳﺤﴫ ﻣﻦ ﺍﻟﻄﺮﻕ ﺍﳌﻈﻠﻤﺔ ﺍﳌﴬﺓ‪.‬‬
‫ﹴ‬
‫ﻣﻀﺎﻳﻘﺎﺕ ﻛﺜﲑﺓ‬ ‫ﺃﺭﺯﺡ ﲢﺖ ﺿﻐﻂ‬ ‫ﻭﺑﻴﻨﲈ ﻛﻨﺖ ﺃﺭ￯ ﻧﻔﴘ ﰲ ﺗﻠﻚ ﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﺮﻭﺣﻴﺔ‬
‫ﹸ‬
‫ﹶ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺘﻠﻚ‬ ‫ﺗﺘﺒﻌﺖ‬ ‫ﹴ‬
‫ﺃﺛﻘﺎﻝ ﻫﺎﺋﻠﺔ‪ ،‬ﺇﺫﺍ ﰊ ﺃﺷﻌﺮ ﺑﺨﻔﺔ ﻛﻠﲈ‬ ‫ﹺ‬
‫ﺃﻋﺒﺎﺀ‬ ‫ﻭﲢﺖ‬
‫ﹸ‬
‫ﺟﻤﻴﻊ ﺍﻷﺛﻘﺎﻝ ﻭﺗﺮﻓﻊ ﻋﻦ ﻛﺎﻫﲇ ﺗﻠﻚ ﺍﻷﻋﺒﺎﺀ‪ .‬ﻓﻜﻨﺖ ﺃﻧﺠﻮ‬
‫ﹶ‬ ‫ﺍﳊﺎﻻﺕ‪ ،‬ﻭﻛﺄﳖﺎ ﻛﺎﻧﺖ ﲢﻤﻞ ﻋﻨﻲ‬
‫ﺑﺎﺳﺘﺴﻼﻡ ﺗﺎﻡ ﻟﻠﺴﻨﺔ ﻣﻦ ﳘﻮﻡ ﺍﻟﱰﺩﺩ ﻭﺍﻟﻮﺳﺎﻭﺱ ﻣﺜﻞ‪» :‬ﻫﻞ ﰲ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻣﺼﻠﺤﺔ؟ ﺗﹸﺮ￯‬
‫ﻣﻮﺟﺎﺕ ﺍﳌﻀﺎﻳﻘﺎﺕ ﻭﺗﻜﺜﺮ‪،‬‬
‫ﹸ‬ ‫ﻛﻔﻔﺖ ﻳﺪﻱ ﻋﻦ ﺍﻟﺴﻨﺔ ﺗﺸﺘﺪ‬‫ﹸ‬ ‫ﻫﻞ ﻫﻮ ﺣﻖ؟«‪ .‬ﻭﻛﻨﺖ ﺃﺭ￯ ﻣﺘﻰ ﻣﺎ‬
‫ﹺ‬
‫ﻋﺎﺟﺰ ﰲ ﻏﺎﻳﺔ ﺍﻟﻌﺠﺰ ﻭﻧﻈﺮﻱ ﻗﺼﲑ‪،‬‬
‫ﹲ‬ ‫ﹸ‬
‫ﻭﺍﻷﺣﻤﺎﻝ ﺗﺜﻘﻞ‪ ..‬ﻭﺃﻧﺎ‬ ‫ﹸ‬
‫ﻭﺍﻟﻄﺮﻕ ﺍﳌﺠﻬﻮﻟﺔ ﺗﺘﻮ ﹼﻋﺮ ﻭﺗﻐﻤﺾ‪،‬‬
‫ﺍﻟﻄﺮﻳﻖ ﻣﻦ‬
‫ﹸ‬ ‫ﻭﺗﻤﺴﻜﺖ ﲠﺎ‪ ،‬ﺗﺘﻨﻮﺭ‬
‫ﹸ‬ ‫ﺍﻋﺘﺼﻤﺖ ﺑﺎﻟﺴﻨﺔ‪،‬‬
‫ﹸ‬ ‫ﻭﺍﻟﻄﺮﻳﻖ ﻣﻈﻠﻤ ﹲﺔ‪ .‬ﺑﻴﻨﲈ ﻛﻨﺖ ﺃﺷﻌﺮ ﻣﺘﻰ ﻣﺎ‬
‫ﹸ‬
‫ﹸ‬
‫ﻭﺍﻷﺛﻘﺎﻝ ﲣﻒ ﻭﺍﻟﻌﻘﺒﺎﺕ ﺗﺰﻭﻝ‪.‬‬ ‫ﻃﺮﻳﻖ ﺁﻣﻨﺔ ﺳﺎﳌﺔ‬
‫ﹲ‬ ‫ﺃﻣﺎﻣﻲ‪ ،‬ﻭﺗﻈﻬﺮ ﻛﺄﳖﺎ‬
‫ﻜﻢ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﲏ ﺑﺎﳌﺸﺎﻫﺪﺓ‪.‬‬
‫ﻗﺖ ﹸﺣ ﹶ‬
‫ﻧﻌﻢ‪ ،‬ﻫﻜﺬﺍ ﺃﺣﺴﺴﺖ ﰲ ﺗﻠﻚ ﺍﻟﻔﱰﺓ ﻓﺼﺪﹼ ﹸ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻏﻤﺮﺗﻨﻲ ‪-‬ﰲ ﻓﱰﺓ ﻣﺎ‪ -‬ﺣﺎﻟ ﹲﺔ ﺭﻭﺣﻴﺔ ﻧﺒﻌﺖ ﻣﻦ ﺍﻟﺘﺄﻣﻞ ﰲ »ﺭﺍﺑﻄﺔ ﺍﳌﻮﺕ« ﻭﻣﻦ ﺍﻹﻳﲈﻥ‬
‫ﺑﻘﻀﻴﺔ »ﺍﳌﻮﺕ ﺣﻖ«‪ ،‬ﻭﻣﻦ ﻃﻮﻝ ﺍﻟﺘﻔﻜﺮ ﺑﺰﻭﺍﻝ ﺍﻟﻌﺎﱂ ﻭﻓﻨﺎﺋﻪ‪ .‬ﻓﺮﺃﻳﺖ ﻧﻔﴘ ﰲ ﻋﺎ ﹶﻟﻢ ﻋﺠﻴﺐ‪ ،‬ﺇﺫ‬
‫ﺟﻨﺎﺋﺰ ﻣﻬﻤﺔ ﻭﻋﻈﻴﻤﺔ‪:‬‬
‫ﹶ‬ ‫ﹺ‬
‫ﺛﻼﺙ‬ ‫ﻧﻈﺮﺕ ﻓﺈﺫﺍ ﺃﻧﺎ ﺟﻨﺎﺯ ﹲﺓ ﻭﺍﻗﻔﺔ ﻋﲆ ﺭﺃﺱ‬
‫ﹸ‬
‫ﻣﺎﺗﺖ‬ ‫ﹲ‬
‫ﺍﺭﺗﺒﺎﻁ ﺑﺤﻴﺎﰐ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﹾ‬ ‫ﺍﻷﻭﱃ‪ :‬ﺍﻟﺠﻨﺎﺯ ﹸﺓ ﺍﳌﻌﻨﻮﻳﺔ ﳌﺠﻤﻮﻉ ﺍﻷﺣﻴﺎﺀ ﺍﻟﺘﻲ ﳍﺎ‬
‫ﻣﻮﺿﻮﻉ ﻋﲆ ﺟﺜﺘﻬﺎ‪.‬‬ ‫ﻗﱪﻫﺎ‬ ‫ﹺ‬
‫ﻛﺸﺎﻫﺪ ﹺ‬ ‫ﻭﻣﻀﺖ ﻭﺩﻓﻨﺖ ﰲ ﻗﱪ ﺍﳌﺎﴈ‪ ..‬ﻭﻣﺎ ﺃﻧﺎ ﹼﺇﻻ‬
‫ﹲ‬
‫‪٧٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻋﺸﺮﺓ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺟﻨﺎﺯ ﹲﺓ ﻋﻈﻴﻤﺔ ﺗﻄﻮﻱ ﳎﻤﻮﻉ ﺃﻧﻮﺍﻉ ﺍﻷﺣﻴﺎﺀ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺤﻴﺎﺓ ﺍﻟﺒﴩﻳﺔ ﻗﺎﻃﺒﺔ‪ ،‬ﻭﺍﻟﺘﻲ‬
‫ﻣﺎﺗﺖ ﻭ ﹸﺩﻓﻨﺖ ﰲ ﻗﱪ ﺍﳌﺎﴈ ﺍﻟﺬﻱ ﻳﺴﻊ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ‪ ..‬ﻭﻣﺎ ﺃﻧﺎ ﹼﺇﻻ ﻧﻘﻄﺔ ﲤﺤﻰ ﻋﺎﺟ ﹰ‬
‫ﻼ ﻭﻧﻤﻠﺔ‬
‫ﺻﻐﲑﺓ ﲤﻮﺕ ﺳﺮﻳﻌ ﹰﺎ ﻋﲆ ﻭﺟﻪ ﻫﺬﺍ ﺍﻟﻌﴫ ﺍﻟﺬﻱ ﻫﻮ ﺷﺎﻫﺪ ﻗﱪ ﺗﻠﻚ ﺍﳉﻨﺎﺯﺓ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺠﻨﺎﺯ ﹸﺓ ﺍﻟﻀﺨﻤﺔ ﺍﻟﺘﻲ ﺗﻄﻮﻱ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻋﻨﺪ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺣﻴﺚ ﺇﻥ ﻣﻮﺗﻪ ﻋﻨﺪﺋﺬ‬
‫ﺃﻣﺮ ﻣﺤ ﱠﻘﻖ ﻻ ﻣﻨﺎﺹ ﻣﻨﻪ‪ ،‬ﻓﻘﺪ ﺃﺻﺒﺢ ﰲ ﻧﻈﺮﻱ ﰲ ﺣﻜﻢ ﺍﻟﻮﺍﻗﻊ ﺍﻵﻥ‪ ،‬ﻓﺄﺧﺬﺕ ﺍﻟﺤﻴﺮ ﹸﺓ ﺟﻮﺍﻧﺐ‬
‫ﻬﺖ ﻣﻦ ﻫﻮﻝ ﹶﺳﻜﺮﺍﺕ ﺗﻠﻚ ﺍﳉﻨﺎﺯﺓ ﺍﳌﻬﻮﻟﺔ‪ ،‬ﻭﺑﺪﺕ ﻭﻓﺎﰐ ‪ -‬ﺍﻟﺘﻲ ﻫﻲ ﺍﻷﺧﺮ￯ ﺁﺗﻴ ﹲﺔ ﻻ‬
‫ﻧﻔﴘ‪ ،‬ﻭ ﹸﺑ ﱡ‬
‫ﻭﺟﻤﻴﻊ ﺍﳌﺤﺒﻮﺑﺎﺕ ﻇﻬﺮﻫﺎ ﱄ ﻭﻣﻀﺖ‪،‬‬
‫ﹸ‬ ‫ﺟﻤﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﹸ‬ ‫ﳏﺎﻝ‪ -‬ﻛﺄﳖﺎ ﲢﺪﺙ ﺍﻵﻥ‪ ،‬ﻓﺄﺩﺍﺭﺕ‬
‫ﻭﺗﺮﻛﺘﻨﻲ ﻭﺣﻴﺪ ﹰﺍ ﻓﺮﻳﺪ ﹰﺍ‪ ،‬ﻣﺜﻠﲈ ﺟﺎﺀﺕ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ . ﴾...® ¬ ﴿ :‬ﻭﺃﺣﺴﺴﺖ ﻛﺄﻥ‬
‫ﺭﻭﺣﻲ ﺗﹸﺴﺎﻕ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ﺍﳌﻤﺘﺪ ﻧﺤﻮ ﺍﻷﺑﺪ ﺍﻟﺬﻱ ﺍﲣﺬ ﺻﻮﺭ ﹶﺓ ﺑﺤﺮ ﻋﻈﻴﻢ ﻻ ﺳﺎﺣﻞ ﻟﻪ‪ ..‬ﻭﻛﺎﻥ‬
‫ﺧﻀﻢ ﺫﻟﻚ ﺍﻟﺒﺤﺮ ﺍﻟﻌﻈﻴﻢ ﻃﻮﻋ ﹰﺎ ﺃﻭ ﻛﺮﻫ ﹰﺎ‪.‬‬
‫ﹼ‬ ‫ﻻﺑﺪ ﻣﻦ ﺇﻟﻘﺎﺀ ﺍﻟﻨﻔﺲ ﰲ‬
‫ﺑﻤﺪﺩ ﻳﺄﺗﻴﻨﻲ ﻣﻦ‬ ‫ﹺ‬
‫ﻭﺑﻴﻨﲈ ﺃﻧﺎ ﰲ ﻫﺬﺍ ﺍﻟﺬﻫﻮﻝ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﺍﳊﺰﻥ ﺍﻟﺸﺪﻳﺪ ﻳﻌﴫ ﻗﻠﺒﻲ‪ ،‬ﺇﺫﺍ ﹶ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺍﻹﻳﲈﻥ‪ .‬ﻓﻤﺪﹼ ﺗﻨﻲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪μ ´ ³ ² ± ° ¯ ® ¬﴿ :‬‬
‫¸ ‪ ﴾¾ ½ ¼ » º ¹‬ﺣﺘﻰ ﻏﺪﺕ ﻫﺬﻩ ﺍﻵﻳ ﹸﺔ ﺑﻤﺜﺎﺑﺔ ﺳﻔﻴﻨﺔ ﺃﻣﺎﻥ ﰲ‬
‫ﻭﻓﻬﻤﺖ‬
‫ﹸ‬ ‫ﺍﻟﺮﻭﺡ ﺁﻣﻨ ﹰﺔ ﻣﻄﻤﺌﻨﺔ ﰲ ﲪﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪..‬‬
‫ﹸ‬ ‫ﹸﻣﻨﺘﻬﻰ ﺍﻟﺴﻼﻡ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ‪ .‬ﻓﺪﺧﻠﺖ‬
‫ﻣﻌﻨﻰ ﻏﲑ ﺍﳌﻌﻨﻰ ﺍﻟﴫﻳﺢ ﳍﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻭﻫﻮ ﺍﳌﻌﻨﻰ ﺍﻹﺷﺎﺭﻱ‪ .‬ﻓﻠﻘﺪ‬
‫ﹰ‬ ‫ﰲ ﺣﻴﻨﻬﺎ ﺃﻥ ﻫﻨﺎﻙ‬
‫ﻭﺟﺪﺕ ﻓﻴﻪ ﺳﻠﻮﺍﻧ ﹰﺎ ﻟﺮﻭﺣﻲ‪ ،‬ﺣﻴﺚ ﻭﻫﺐ ﱄ ﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻟﺴﻜﻴﻨﺔ‪.‬‬
‫ﹸ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﳌﻌﻨﻰ ﺍﻟﴫﻳﺢ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻳﻘﻮﻝ ﻟﻠﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ‪» :‬ﺇﺫﺍ ﺗﻮﱃ ﺃﻫﻞ‬
‫ﺍﻟﻀﻼﻟﺔ ﻋﻦ ﺳﲈﻉ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﺃﻋﺮﺿﻮﺍ ﻋﻦ ﴍﻳﻌﺘﻚ ﻭﺳﻨﺘﻚ‪ ،‬ﻓﻼ ﲢﺰﻥ ﻭﻻ ﺗﻐﺘﻢ‪ ،‬ﻭﻗﻞ ﺣﺴﺒﻲ‬
‫ﺍﷲ‪ ،‬ﻓﻬﻮ ﻭﺣﺪﹶ ﻩ ﹴ‬
‫ﻛﺎﻑ ﱄ‪ ،‬ﻭﺃﻧﺎ ﺃﺗﻮﻛﻞ ﻋﻠﻴﻪ؛ ﺇﺫ ﻫﻮ ﺍﻟﻜﻔﻴﻞ ﺑﺄﻥ ﻳﻘ ﹼﻴ ﹶﺾ ﹶﻣﻦ ﻳﺘﺒﻌﻨﻲ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻨﻜﻢ‪،‬‬
‫ﹸ‬
‫ﻓﻌﺮﺷﻪ ﺍﻟﻌﻈﻴﻢ ﳛﻴﻂ ﺑﻜﻞ ﳾﺀ‪ ،‬ﻓﻼ ﺍﻟﻌﺎﺻﻮﻥ ﻳﻤﻜﻨﻬﻢ ﺃﻥ ﳞﺮﺑﻮﺍ ﻣﻨﻪ‪ ،‬ﻭﻻ ﺍﳌﺴﺘﻌﻴﻨﻮﻥ ﺑﻪ ﻳﻈﻠﻮﻥ‬
‫ﹴ‬
‫ﻭﻋﻮﻥ ﻣﻨﻪ«‪.‬‬ ‫ﺑﻐﲑ ﻣ ﹴ‬
‫ﺪﺩ‬ ‫ﹶ‬
‫ﻓﻜﲈ ﺃﻥ ﺍﳌﻌﻨﻰ ﺍﻟﴫﻳﺢ ﳍﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻳﻘﻮﻝ ﲠﺬﺍ‪ ،‬ﻓﺎﳌﻌﻨﻰ ﺍﻹﺷﺎﺭﻱ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬
‫ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﻛ ﱡﻠﻬﺎ‬
‫ﹸ‬ ‫ﻳﻘﻮﻝ‪» :‬ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻳﺎ ﻣﻦ ﻳﺘﻮﱃ ﻗﻴﺎﺩ ﹶﺓ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺭﺷﺎ ﹶﺩﻩ؛ ﻟﺌﻦ ﻭ ﹼﺩﻋﺘﻚ‬
‫ﻭﻣﻀﺖ ﰲ ﻃﺮﻳﻖ ﺍﻟﻔﻨﺎﺀ‪ ..‬ﻭﺇﻥ ﻓﺎﺭ ﹶﻗﺘﻚ ﺍﻷﺣﻴﺎ ﹸﺀ ﻭﺟﺮﺕ ﺇﱃ ﻃﺮﻳﻖ ﺍﳌﻮﺕ‪ ..‬ﻭﺇﻥ‬
‫ﹾ‬ ‫ﻭﺍﻧﻌﺪﻣﺖ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٧٦‬‬
‫ﺍﻟﻨﺎﺱ ﻭﺳﻜﻨﻮﺍ ﺍﳌﻘﺎﺑﺮ‪ ..‬ﻭﺇﻥ ﺃﻋﺮﺽ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻭﱂ ﻳﺼﻐﻮﺍ ﺇﻟﻴﻚ ﻭﺗﺮ ﱠﺩﻭﺍ‬ ‫ﹸ‬ ‫ﺗﺮﻛﻚ‬
‫ﰲ ﺍﻟﻈﻠﲈﺕ‪ ..‬ﻓﻼ ﺗﹸﺒﺎﻝ ﲠﻢ‪ ،‬ﻭﻻ ﺗﹶﻐﺘﻢ‪ ،‬ﻭﻗﻞ‪ :‬ﺣﺴﺒﻲ ﺍﷲ‪ ،‬ﻓﻬﻮ ﺍﻟﻜﺎﰲ‪ ،‬ﻓﺈﺫ ﻫﻮ ﻣﻮﺟﻮ ﹲﺩ ﻓﻜﻞ‬
‫ﳾﺀ ﻣﻮﺟﻮﺩ‪ ..‬ﻭﻋﲆ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺮﺍﺣﻠﲔ ﱂ ﻳﺬﻫﺒﻮﺍ ﺇﱃ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﺇﻧﲈ ﻳﻨﻄﻠﻘﻮﻥ ﺇﱃ ﳑﻠﻜﺔ‬
‫ﻻ ﻣﻨﻬﻢ ﻣﺎ ﻻ ﻳﻌﺪ ﻭﻻ ﳛﴡ ﻣﻦ ﺟﻨﻮﺩﻩ ﺍﳌﺠﻨﺪﻳﻦ‪..‬‬ ‫ﺃﺧﺮ￯ ﻟﺮﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺳﲑﺳﻞ ﺑﺪ ﹰ‬
‫ﻭﺳﻴﺒﻌﺚ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻨﻬﻢ‬ ‫ﹸ‬ ‫ﻭﺇﻥ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺳﻜﻨﻮﺍ ﺍﳌﻘﺎﺑﺮ ﱂ ﻳﻔﻨﹶﻮﺍ ﺃﺑﺪ ﹰﺍ‪ ،‬ﻭﺇﻧﲈ ﻳﻨﺘﻘﻠﻮﻥ ﺇﱃ ﻋﺎﱂ ﺁﺧﺮ‪،‬‬
‫ﻣﻮﻇﻔﲔ ﺁﺧﺮﻳﻦ ﻳﻌﻤﺮﻭﻥ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻳﺸﻐﻠﻮﻥ ﻣﺎ ﺧﻼ ﻣﻦ ﻭﻇﺎﺋﻔﻬﺎ‪ ..‬ﻭﻫﻮ ﺍﻟﻘﺎﺩﺭ ﻋﲆ ﺃﻥ ﹸﻳﺮﺳﻞ ﻣﻦ‬
‫ﹸﻳﻄﻴﻌﻪ ﻭﻳﺴﻠﻚ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺴﺘﻘﻴﻢ ﺑﺪﻻﹰ ﳑﻦ ﻭﻗﻌﻮﺍ ﰲ ﺍﻟﻀﻼﻟﺔ ﻣﻦ ﺍﻟﺬﺍﻫﺒﲔ‪..‬‬
‫ﺗﻌﻮﺽ‬ ‫ﹸ‬
‫ﺍﻟﻜﻔﻴﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﻛﻴﻞ‪ ،‬ﻭﻫﻮ ﺍﻟﺒﺪﻳﻞ ﻋﻦ ﻛﻞ ﳾﺀ‪ ،‬ﻭﻟﻦ ﹼ‬ ‫ﻓﲈ ﺩﺍﻡ ﺍﻷﻣﺮ ﻫﻜﺬﺍ‪ ،‬ﻓﻬﻮ‬
‫ﺗﻮﺟﻪ ﻭﺍﺣﺪ ﻣﻦ ﺗﻮﺟﻬﺎﺕ ﻟﻄﻔﻪ ﻭﺭﲪﺘﻪ ﻟﻌﺒﺎﺩﻩ‪..‬‬
‫ﻼ ﻋﻦ ﹼ‬‫ﺟﻤﻴﻊ ﺍﻷﺷﻴﺎﺀ ﻋﻨﻪ‪ ،‬ﻭﻟﻦ ﺗﻜﻮﻥ ﺑﺪﻳ ﹰ‬
‫ﹸ‬
‫ﺻﻮﺭ ﺍﳉﻨﺎﺯﺍﺕ ﺍﻟﺜﻼﺙ ﺍﻟﺘﻲ ﺭﺍﻋﺘﻨﻲ ﲠﺬﺍ ﺍﳌﻌﻨﻰ ﺍﻹﺷﺎﺭﻱ ﺇﱃ ﺷﻜﻞ ﺁﺧﺮ‬ ‫ﹸ‬ ‫ﻭﻫﻜﺬﺍ ﺍﻧﻘﻠﺒﺖ‬
‫ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻷﹸﻧﺲ ﻭﺍﳉﲈﻝ ﻭﻫﻮ‪ :‬ﱠ‬
‫ﺃﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺗﺘﻬﺎﺩ￯ ﺟﻴﺌ ﹰﺔ ﻭﺫﻫﺎﺑ ﹰﺎ ﰲ ﻣﺴﲑﺓ ﻛﱪ￯‪ ،‬ﺇﻧﻬﺎ ﹰﺀ‬
‫ﻻ ﻟﻮﺍﺟﺒﺎﺕ ﻣﺠﺪﱠ ﺩﺓ ﺩﺍﺋﻤﺔ‪ ،‬ﻋﱪ ﺭﺣﻠﺔ ﺫﺍﺕ ﺣﻜﻤﺔ‪ ،‬ﻭﺟﻮﻟﺔ ﺫﺍﺕ‬ ‫ﳋﺪﻣﺎﺕ ﻣﺴﺘﻤﺮﺓ‪ ،‬ﻭﺇﺷﻐﺎ ﹰ‬
‫ﻋﱪﺓ‪ ،‬ﻭﺳﻴﺎﺣﺔ ﺫﺍﺕ ﻣﻬﺎﻡ‪ ،‬ﰲ ﻇﹺﻞ ﺇﺩﺍﺭﺓ ﺍﳊﻜﻴﻢ ﺍﻟﺮﺣﻴﻢ ﺍﻟﻌﺎﺩﻝ ﺍﻟﻘﺪﻳﺮ ﺫﻱ ﺍﳉﻼﻝ‪ ،‬ﻭﺿﻤﻦ‬
‫ﺭﺑﻮﺑﻴﺘﻪ ﺍﳉﻠﻴﻠﺔ ﻭﺣﻜﻤﺘﻪ ﺍﻟﺒﺎﻟﻐﺔ ﻭﺭﲪﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﳋﺎﻣﺴﺔ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾E D C B A @ ? >﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (٣١ :‬ﺗﻌﻠﻦ ﻫﺬﻩ‬
‫ﺍﻵﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺇﻋﻼﻧ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﻋﻦ ﻣﺪ￯ ﺃﳘﻴﺔ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻣﺪ￯ ﴐﻭﺭﲥﺎ‪.‬‬
‫ﹴ‬
‫ﻗﻴﺎﺱ ﻭﺃﺛﺒﺘﹸﻪ ﻣﻦ ﻗﺴﻢ ﺍﻟﻘﻴﺎﺱ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ‪ ،‬ﺿﻤﻦ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺃﻗﻮ￯‬
‫ﺍﻟﺸﻤﺲ ﻓﺴﻴﻜﻮﻥ ﺍﻟﻨﻬﺎﺭ«‪ .‬ﻭﻳﺮﺩ ﻣﺜﺎ ﹰ‬
‫ﻻ‬ ‫ﹸ‬ ‫ﺍﳌﻘﺎﻳﻴﺲ ﺍﳌﻨﻄﻘﻴﺔ‪ ،‬ﺇﺫ ﻳﺮﺩ ﻓﻴﻪ ﻋﲆ ﻭﺟﻪ ﺍﳌﺜﺎﻝ‪» :‬ﺇﺫﺍ ﻃﻠﻌﺖ‬
‫ﻟﻠﻨﺘﻴﺠﺔ ﺍﻹﳚﺎﺑﻴﺔ‪» :‬ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ ﻓﺎﻟﻨﻬﺎﺭ ﺇﺫﻥ ﻣﻮﺟﻮﺩ«‪ .‬ﻭﻳﺮﺩ ﻣﺜﺎ ﹰ‬
‫ﻻ ﻟﻠﻨﺘﻴﺠﺔ ﺍﻟﺴﻠﺒﻴﺔ‪» :‬ﻻ ﳖﺎﺭ‬
‫ﻓﺎﻟﺸﻤﺲ ﺇﺫﻥ ﱂ ﺗﻄﻠﻊ«‪ .‬ﻓﻬﺎﺗﺎﻥ ﺍﻟﻨﺘﻴﺠﺘﺎﻥ ‪-‬ﺍﻹﳚﺎﺑﻴﺔ ﻭﺍﻟﺴﻠﺒﻴﺔ‪ -‬ﺛﺎﺑﺘﺘﺎﻥ ﻭﻗﺎﻃﻌﺘﺎﻥ ﰲ ﺍﳌﻨﻄﻖ‪.‬‬
‫ﺇﻥ ﻛﺎﻥ ﻟﺪﻳﻜﻢ ﻣﺤﺒ ﹸﺔ ﺍﷲ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺍﻻﺗﺒﺎﻉ‬ ‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻓﺘﻘﻮﻝ‪ :‬ﹾ‬
‫ﻟـ»ﺣﺒﻴﺐ ﺍﷲ«‪ .‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺍﺗﺒﺎﻉ‪ ،‬ﻓﻠﻴﺲ ﻟﺪﻳﻜﻢ ﺇﺫﻥ ﻣﺤﺒ ﹸﺔ ﺍﷲ‪ .‬ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﳏﺒ ﹲﺔ ﺣﻘ ﹰﺎ‬
‫ﻓﺈﳖﺎ ﺗﻮﻟﺪ ﺣﺘﻤ ﹰﺎ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ ﻟـ»ﺣﺒﻴﺐ ﺍﷲ«‪.‬‬
‫‪٧٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻋﺸﺮﺓ‬
‫ﻭﺃﻛﺜﺮﻫﺎ ﻗﺒﻮ ﹰ‬
‫ﻻ ﻟﺪﻳﻪ‪،‬‬ ‫ﹶ‬ ‫ﺃﻗﺼﺮ ﻃﺮﻳﻖ ﺇﻟﻴﻪ‬
‫ﹶ‬ ‫ﺃﺟﻞ‪ ،‬ﺇﻥ ﻣﻦ ﻳﺆﻣﻦ ﺑﺎﷲ ﹸﻳﻄﻌﻪ‪ .‬ﻭﻻ ﺭﻳﺐ ﺃﻥ‬
‫ﻭﺃﻗﻮﻣﻬﺎ ﺍﺳﺘﻘﺎﻣ ﹰﺔ ‪-‬ﺿﻤﻦ ﻃﺮﻕ ﺍﻟﻄﺎﻋﺔ ﺍﳌﺆﺩﻳﺔ ﺇﻟﻴﻪ‪ -‬ﳍﻲ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺘﻲ ﺳﻠﻜﻬﺎ ﻭﺑﻴﻨﻬﺎ‬
‫ﺣﺒﻴﺐ ﺍﷲ ﷺ‪.‬‬
‫ﹸ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﻜﺮﻳﻢ ﺫﺍ ﺍﳉﲈﻝ ﺍﻟﺬﻱ ﻣﻸ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺑﻨ ﹶﻌﻤﻪ ﻭﺁﻻﺋﻪ ﺇﱃ ﻫﺬﺍ ﺍﳌﺪ￯‪ ،‬ﺑﺪﳞﻲ ‪-‬ﺑﻞ‬
‫ﴐﻭﺭﻱ‪ -‬ﺃﻥ ﻳﻄﻠﺐ ﺍﻟﺸﻜﺮ ﻣﻦ ﺫﻭﻱ ﺍﳌﺸﺎﻋﺮ ﲡﺎﻩ ﺗﻠﻚ ﺍﻟﻨﹺﻌﻢ‪.‬‬
‫ﺍﻟﻜﻮﻥ ﺑﻤﻌﺠﺰﺍﺕ ﺻﻨﻌﺘﻪ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﺳﻴﺠﻌﻞ‬ ‫ﹶ‬ ‫ﻭﺇﻥ ﺍﳊﻜﻴﻢ ﺫﺍ ﺍﳉﻼﻝ ﺍﻟﺬﻱ ﺯ ﹼﻳﻦ ﻫﺬﺍ‬
‫ﺍﻟﻤﺨﺘﺎﺭ ﺍﳌﻤﺘﺎﺯ ﻣﻦ ﺃﺭﺑﺎﺏ ﺍﻟﺸﻌﻮﺭ ﻣﺨﺎ ﹶﻃﺒﺎ ﻟﻪ‪ ،‬ﻭﺗﺮﲨﺎﻧﺎ ﻷﻭﺍﻣﺮﻩ‪ ،‬ﻭﻣﺒ ﹼﻠﻐ ﹰﺎ‬
‫ﹸ‬ ‫ﺑﺎﻟﺒﺪﺍﻫﺔ ﻣﻦ ﻫﻮ‬
‫ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻭﺇﻣﺎﻣ ﹰﺎ ﳍﻢ‪.‬‬
‫ﻭﺇﻥ ﺍﳉﻤﻴﻞ ﺫﺍ ﺍﻟﻜﲈﻝ ﺍﻟﺬﻱ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﹸﻣﻈﻬﺮ ﹰﺍ ﺑﲈ ﻻ ﻳﻌﺪ ﻭﻻ ﳛﴡ ﻟﺘﺠﻠﻴﺎﺕ ﲨﺎﻟﻪ‬
‫ﹸ‬
‫ﻭﺃﻛﻤﻞ ﹶﻣﻦ ﹸﻳﻈﻬﺮ ﻣﺎ ﻳﺤ ﱡﺒﻪ ﻭﻳﺮﻳﺪ‬ ‫ﺃﺟﻤﻊ ﻧﻤﻮﺫﺝ ﻟﺒﺪﺍﺋﻊ ﺻﻨﻌﺘﻪ‪،‬‬
‫ﹸ‬ ‫ﻴﻬﺐ ﺑﺎﻟﺒﺪﺍﻫﺔ ﳌﻦ ﻫﻮ‬
‫ﻭﻛﲈﻟﻪ ﹶﺳ ﹸ‬
‫ﻼ ﻣﻨﻪ ﺃﺳﻮﺓ ﺣﺴﻨﺔ‬ ‫ﺃﻛﻤﻞ ﺣﺎﻟﺔ ﻟﻠﻌﺒﻮﺩﻳﺔ ﺟﺎﻋ ﹰ‬
‫ﻴﻬﺐ ﻟﻪ ﹶ‬‫ﲨﺎﻝ ﻭﻛﲈﻝ ﻭﺃﺳﲈﺀ ﺣﺴﻨﻰ‪ ..‬ﹶﺳ ﹸ‬ ‫ﺇﻇﻬﺎﺭﻩ ﻣﻦ ﹴ‬
‫ﻈﻬﺮ ﻋﻨﺪﻫﻢ ﻣﺎ ﻳﲈﺛﻞ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﻠﻄﻴﻔﺔ ﺍﳉﻤﻴﻠﺔ‪.‬‬
‫ﻟﻶﺧﺮﻳﻦ ﻭﳛﺜﻬﻢ ﻻﺗﺒﺎﻋﻪ‪ ،‬ﻟ ﹸﻴ ﹶ‬
‫ﻭﺗﻨﺘﺠﻪ‪ .‬ﻓﻄﻮﺑﻰ ﳌﻦ ﻛﺎﻥ ﺣ ﱡﻈﻪ ﻭﺍﻓﺮ ﹰﺍ ﻣﻦ‬
‫ﹸ‬ ‫ﺍﳋﻼﺻﺔ‪ :‬ﺃﻥ ﳏﺒﺔ ﺍﷲ ﺗﺴﺘﻠﺰﻡ ﹶ‬
‫ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‬
‫ﺫﻟﻚ ﺍﻹﺗﺒﺎﻉ‪ .‬ﻭﻭﻳﻞ ﳌﻦ ﻻ ﻳﻘﺪﺭ ﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ ﺣﻖ ﻗﺪﺭﻫﺎ ﻓﻴﺨﻮﺽ ﰲ ﺍﻟﺒﺪﻉ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺩﺳﺔ‬
‫ﻛﻤﻠﺖ‬
‫ﹾ‬ ‫ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﷺ‪) :‬ﻛﹸﻞ ﺑﹺﺪﻋﺔ ﺿﻼﻟﺔ ﻭﻛﻞ ﺿﻼﻟﺔ ﰲ ﺍﻟﻨﺎﺭ(‪ (١)،‬ﺃﻱ ﺑﻌﺪ ﺃﻥ‬
‫ﻭﺩﺳﺎﺗﻴﺮ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪ ،‬ﻭﺃﺧﺬﺕ ﺗﻤﺎ ﹶﻡ ﻛﲈﳍﺎ‪ ،‬ﺑﺪﻻﻟﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬
‫ﹸ‬ ‫ﻗﻮﺍﻋﺪﹸ ﺍﻟﴩﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ‬
‫﴿ ‪) ﴾N M L K‬ﺍﳌﺎﺋﺪﺓ‪ (٣ :‬ﻓﺈﻥ ﻋﺪﻡ ﺍﺳﺘﺤﺴﺎﻥ ﺗﻠﻚ ﺍﻟﺪﺳﺎﺗﲑ ﺑﹺ ﹸﻤﺤﺪﹶ ﺛﺎﺕ‬
‫ﺿﻼﻝ ﻟﻴﺲ ﻟﻪ ﻣﺴﺘﻘﺮ‬‫ﹲ‬ ‫ﺍﻷﻣﻮﺭ‪ ،‬ﺃﻭ ﺇﳚﺎﺩ ﺍﻟﺒﺪﻉ ﺍﻟﺘﻲ ﺗﺸﻌﺮ ﻛﺄﻥ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ ﻧﺎﻗﺼﺔ ‪-‬ﺣﺎﺵ ﷲ‪-‬‬
‫ﹼﺇﻻ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﺇﻥ ﻟﻠﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻣﺮﺍﺗﺐ‪:‬‬
‫ﻣﺒﲔ ﰲ ﺍﻟﴩﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ ﻣﻔﺼ ﹰ‬
‫ﻼ‪ ،‬ﻭﻫﻮ ﻣﻦ‬ ‫ﻗﺴﻢ ﻣﻨﻬﺎ »ﻭﺍﺟﺐ« ﻻ ﻳﻤﻜﻦ ﺗﺮﻛﹸﻪ‪ ،‬ﻭﻫﻮ ﹲ‬
‫ﹲ‬
‫ﺍﻟﻤﺤﻜﲈﺕ ﺃﻱ ﻻ ﻳﻤﻜﻦ ﺑﺄﻳﺔ ﺟﻬﺔ ﻛﺎﻧﺖ ﺃﻥ ﺗﺘﺒﺪﻝ‪.‬‬
‫ﹸ‬
‫)‪ (١‬ﻣﺴﻠﻢ‪ ،‬ﺍﳉﻤﻌﺔ ‪٤٣‬؛ ﺃﺑﻮ ﺩﺍﻭﻭﺩ‪ ،‬ﺍﻟﺴﻨﺔ ‪٥‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻟﻌﻴﺪﻳﻦ ‪٢٢‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﳌﻘﺪﻣﺔ ‪٧ ،٦‬؛ ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺍﳌﻘﺪﻣﺔ ‪٢٣ ،١٦‬؛‬
‫ﺍﳌﺴﻨﺪ ‪.١٢٧ ،١٢٦/٤ ،٣٧١ ،٣١٠/٣‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٧٨‬‬
‫ﻭﻗﺴﻢ ﻣﻨﻬﺎ ﻫﻮ ﻣﻦ ﻗﺒﻴﻞ »ﺍﻟﻨﻮﺍﻓﻞ«‪ ،‬ﻭﻫﺬﺍ ﺑﺪﻭﺭﻩ ﻗﺴﲈﻥ‪:‬‬
‫ﻭﺗﻐﻴﻴﺮ ﻫﺬﻩ‬
‫ﹸ‬ ‫ﻗﺴﻢ ﻣﻨﻪ ﻫﻮ ﺍﻟﺴﻨﻦ ﺍﻟﺘﻲ ﲣﺺ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻫﻲ ﻣﺒ ﹼﻴﻨ ﹲﺔ ﺃﻳﻀ ﹰﺎ ﰲ ﻛﺘﺐ ﺍﻟﴩﻳﻌﺔ‪.‬‬
‫ﺍﻟﺴﻨﻦ ﺑﺪﻋ ﹲﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ ﻓﻬﻮ ﺍﻟﺬﻱ ﹸﻳﻄﻠﻖ ﻋﻠﻴﻪ »ﺍﻵﺩﺍﺏ« ﻭﻫﻲ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻛﺘﺐ ﺍﻟﺴﲑ ﺍﻟﴩﻳﻔﺔ‪،‬‬
‫ﻭﻣﺨﺎﻟﻔﺘﹸﻬﺎ ﻻ ﺗﺴﻤﻰ ﺑﺪﻋ ﹰﺔ‪ ،‬ﹼﺇﻻ ﺃﳖﺎ ﻣﻦ ﻧﻮﻉ ﳐﺎﻟﻔﺔ ﺍﻵﺩﺍﺏ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﺳﺘﻔﺎﺿﺔ ﻣﻦ‬
‫ﹺ‬
‫ﺃﻓﻌﺎﻝ ﺍﻟﺮﺳﻮﻝ ﷺ ﺍﳌﻌﻠﻮﻣﺔ‬ ‫ﺍﺗﺒﺎﻉ‬
‫ﹸ‬ ‫ﻧﻮﺭﻫﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﺄﺩﺏ ﺑﺎﻷﺩﺏ ﺍﳊﻘﻴﻘﻲ‪ .‬ﻓﻬﺬﺍ ﺍﻟﻘﺴﻢ ﻫﻮ‬
‫ﹴ‬
‫ﻛﻜﺜﲑ ﻣﻦ ﺍﻟﺴﻨﻦ ﺍﻟﺘﻲ ﺗﺒﲔ ﻗﻮﺍﻋﺪﹶ ﺃﺩﺏ‬ ‫ﺑﺎﻟﺘﻮﺍﺗﺮ ﰲ ﺍﻟ ﹸﻌﺮﻑ ﻭﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﻔﻄﺮﻳﺔ‪،‬‬
‫ﻳﺘﺤﺮ ﹶ‬
‫ﺃﻣﺜﺎﻝ‬ ‫ﱠ‬ ‫ﻓﻤ ﹾﻦ‬
‫ﺍﳌﺨﺎﻃﺒﺔ ﻭﺗﻈﻬﺮ ﺣﺎﻻﺕ ﺍﻷﻛﻞ ﻭﺍﻟﴩﺏ ﻭﺍﻟﻨﻮﻡ ﺃﻭ ﺍﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﺎﳌﻌﺎﴍﺓ‪ .‬ﹶ‬
‫ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺍﻟﺘﻲ ﺗﻄﻠﻖ ﻋﻠﻴﻬﺎ »ﺍﻵﺩﺍﺏ« ﻭﻳﺘﺒﻌﻬﺎ ﻓﺈﻧﻪ ﳛﻮﻝ ﻋﺎﺩﺍﺗﻪ ﺇﱃ ﻋﺒﺎﺩﺍﺕ‪ ،‬ﻭﻳﺴﺘﻔﻴﺾ ﻣﻦ‬
‫ﹺ‬
‫ﻭﺃﺻﻐﺮﻫﺎ ﺗﺬﻛﹼﺮ ﺑﺎﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ ﳑﺎ‬ ‫ﹺ‬
‫ﺃﺑﺴﻂ ﺍﻵﺩﺍﺏ‬ ‫ﻧﻮﺭ ﺫﻟﻚ ﺍﻷﺩﺏ ﺍﻟﻨﺒﻮﻱ‪ ،‬ﻷﻥ ﻣﺮﺍﻋﺎ ﹶﺓ‬
‫ﺍﻟﻨﻮﺭ ﰲ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻳﺴﻜﺐ ﹶ‬
‫ﹺ‬
‫ﻋﻼﻣﺎﺕ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺘﻌﻠﻘﺔ‬ ‫ﱠ‬
‫ﺇﻥ ﺃﻫﻢ ﻣﺎ ﰲ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻫﻲ ﺗﻠﻚ ﺍﻟﺴﻨﻦ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﻧﻮﻉ‬
‫ﺗﺨﺺ ﺍﳌﺠﺘﻤﻊ؛ ﻓﻜﲈ ﺃﻥ ﻗﻴﺎﻡ ﻓﺮﺩ‬
‫ﱡ‬ ‫ﺑﺎﻟﺸﻌﺎﺋﺮ‪ ،‬ﺇﺫ ﺍﻟﺸﻌﺎﺋﺮ ﻫﻲ ﻋﺒﺎﺩ ﹲﺓ ﻣﻦ ﻧﻮﻉ ﺍﳊﻘﻮﻕ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺘﻲ‬
‫ﲠﺎ ﻳﺆﺩﻱ ﺇﱃ ﺍﺳﺘﻔﺎﺩﺓ ﺍﳌﺠﺘﻤﻊ ﻛﻠﻪ‪ ،‬ﻓﺈﻥ ﺗﺮﻛﻬﺎ ﳚﻌﻞ ﺍﻟﺠﻤﺎﻋ ﹶﺔ ﻛﻠﻬﺎ ﻣﺴﺆﻭﻟﺔ‪ .‬ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﻟﺸﻌﺎﺋﺮ‬
‫ﹺ‬
‫ﺍﻟﻔﺮﺍﺋﺾ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻟﻮ ﻛﺎﻧﺖ ﻣﻦ‬ ‫ﺃﺭﻓﻊ ﻣﻦ ﺃﻥ ﺗﻨﺎﳍﺎ ﺃﻳﺪﻱ ﺍﻟﺮﻳﺎﺀ ﻭﺃﻫﻢ ﻣﻦ‬
‫ﹸﻳﻌﻠﻦ ﻋﻨﻬﺎ ﻭﻫﻲ ﹸ‬
‫ﻧﻮﻉ ﺍﻟﻨﻮﺍﻓﻞ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﺃﺩﺏ ﻋﻈﻴﻢ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﻣﺴﺄﻟﺔ ﹼﺇﻻ ﻭﺗﻨﻄﻮﻱ‬ ‫ﱠ‬
‫ﺇﻥ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﳌﻄﻬﺮﺓ ﰲ ﺣﻘﻴﻘﺔ ﺃﻣﺮﻫﺎ ﳍﻲ ﹲ‬
‫ﻋﲆ ﺃﺩﺏ ﻭﻧﻮﺭ ﻋﻈﻴﻢ‪ .‬ﻭﺻﺪﻕ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﺣﲔ ﻗﺎﻝ‪) :‬ﺃ ﹼﺩﺑﻨﻲ ﺭﰊ ﻓﺄﺣﺴﻦ ﺗﺄﺩﻳﺒﻲ(‪ (١).‬ﻧﻌﻢ‪،‬‬
‫ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬‫ﻓﻤﻦ ﻳﻤﻌﻦ ﺍﻟﻨﻈﺮ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻭﳛﻂ ﻋﻠﻤ ﹰﺎ ﺑﺎﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪ ،‬ﻳﺪﺭﻙ ﻳﻘﻴﻨ ﹰﺎ ﱠ‬
‫ﹶ‬
‫ﺃﺻﻮﻝ ﺍﻵﺩﺍﺏ ﻭﻗﻮﺍﻋﺪﻫﺎ ﰲ ﺣﺒﻴﺒﻪﷺ‪ .‬ﻓﺎﻟﺬﻱ ﳞﺠﺮ ﹸﺳﻨﺘﻪ ﺍﳌﻄﻬﺮﺓ ﻭﳚﺎﻓﻴﻬﺎ ﻓﻘﺪ ﻫﺠﺮ‬ ‫ﻗﺪ ﲨﻊ‬
‫ﻣﻨﺎﺑﻊ ﺍﻷﺩﺏ ﻭﺃﺻﻮﻟﻪ‪ ،‬ﻓﻴﺤﺮﻡ ﻧﻔﺴﻪ ﻣﻦ ﺧﲑ ﻋﻈﻴﻢ‪ ،‬ﻭﻳﻈﻞ ﻣﺤﺮﻭﻣ ﹰﺎ ﻣﻦ ﻟﻄﻒ ﺍﻟﺮﺏ ﺍﻟﻜﺮﻳﻢ‪،‬‬
‫ﹶ‬
‫ﻭﻳﻘﻊ ﰲ ﺳﻮﺀ ﺃﺩﺏ ﻭﺑﻴﻞ‪ .‬ﻭﻳﻜﻮﻥ ﻣﺼﺪﺍﻕ ﺍﻟﻘﺎﻋﺪﺓ‪:‬‬
‫)‪ (١‬ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺍﻥ ‪٢٢٨/١٨‬؛ ﺍﻟﺴﻠﻤﻲ‪ ،‬ﺃﺩﺍﺏ ﺍﻟﺼﺤﺒﺔ ﺹ ‪١٢٤‬؛ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺻﻔﺔ ﺍﻟﺼﻔﻮﺓ ‪٢٠١/١‬؛‬
‫ﺍﳌﻨﺎﻭﻱ‪ ،‬ﺍﻟﻔﻴﺾ ﺍﻟﻘﺪﻳﺮ ‪٢٢٥/١‬؛ ﺍﻟﻌﺠﻠﻮﲏ‪ ،‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪.٢٧/١‬‬
‫‪٧٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻋﺸﺮﺓ‬

‫‪           ‬‬ ‫‪   ‬‬

‫‪.        ‬‬
‫)‪(١‬‬ ‫‪‬‬
‫‪   ‬‬
‫ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﺍﻟﺒﺼﲑ ﺍﻟﻌﻠﻴﻢ‪ ،‬ﺍﻟﺬﻱ ﻻ ﳜﻔﻰ ﻋﻠﻴﻪ ﳾﺀ‪ ،‬ﺣﻴﺚ‬ ‫ﺳﺆﺍﻝ‪ :‬ﻛﻴﻒ ﻧﺘﺄﺩﺏ ﻣﻊ ﹼ‬
‫ﺣﺎﻻﺕ ﺗﺪﻋﻮ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳋﺠﻞ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺇﺧﻔﺎﺅﻫﺎ ﻋﻨﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻻ ﺍﻟﺘﺴﱰ ﻣﻨﻪ‪،‬‬ ‫ﹴ‬ ‫ﺇﻥ ﻫﻨﺎﻙ‬
‫ﺳﺘﺮ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﻻﺕ ﺍﳌﺴﺘﻜﺮﻫﺔ ﺃﺣﺪﹸ ﺃﻧﻮﺍﻉ ﺍﻷﺩﺏ؟‪.‬‬
‫ﺑﻴﻨﲈ ﹸ‬
‫ﻼ ﰲ ﻧﻈﺮ ﳐﻠﻮﻗﺎﺗﻪ‪،‬‬ ‫ﺍﳉﻮﺍﺏ‪ :‬ﺃﻭﻻ‪ :‬ﻛﲈ ﺃﻥ ﺍﻟﺼﺎﻧﻊ ﺫﺍ ﺍﳉﻼﻝ ﻳﻈﻬﺮ ﺻﻨﻌﺘﻪ ﺇﻇﻬﺎﺭ ﹰﺍ ﺟﻤﻴ ﹰ‬
‫ﻭﻳﺠﻤﻠﻬﺎ ﺣﺘﻰ ﻟﺘﺸﺘﺎﻗﻬﺎ ﺍﻷﺑﺼﺎﺭ‪.‬‬ ‫ﹼ‬ ‫ﻭﺣﺠﺐ‪ ،‬ﻭﻳﺰ ﹼﻳﻦ ﻧﹺ ﹶﻌﻤﻪ‬
‫ﺍﻟﻤﺴﺘﻜﺮﻫﺔ ﲢﺖ ﺃﺳﺘﺎﺭ ﹸ‬
‫ﹶ‬ ‫ﻭﻳﺄﺧﺬ ﺍﻷﻣﻮﺭ‬
‫ﻛﺬﻟﻚ ﻳﻄﻠﺐ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ ﻭﻋﺒﺎﺩﻩ ﺃﻥ ﹶﻳﻈﻬﺮﻭﺍ ﺃﻣﺎﻡ ﺫﻭﻱ ﺍﻟﺸﻌﻮﺭ ﺑﺄﲨﻞ ﺻﻮﺭﻫﻢ ﻭﺃﻛﺜﺮﻫﺎ‬
‫ﻇﻬﻮﺭﻫﻢ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ ﰲ ﺣﺎﻻﺕ ﻣﺰﺭﻳﺔ ﻗﺒﻴﺤﺔ‪ ،‬ﻭﺃﻭﺿﺎﻉ ﻣﺴﺘﻬﺠﻨﺔ‪ ،‬ﻳﻜﻮﻥ ﻣﻨﺎﻓﻴ ﹰﺎ‬ ‫ﹶ‬ ‫ﹸﺣﺴﻨ ﹰﺎ؛ ﺇﺫ ﺇﻥ‬
‫ﻟﻸﺩﺏ ﺍﳉﻤﻴﻞ‪ ،‬ﻭﻧﻮﻋ ﹰﺎ ﻣﻦ ﺍﻟﻌﺼﻴﺎﻥ ﲡﺎﻩ ﻗﺪﺳﻴﺔ ﺃﺳﲈﺋﻪ ﺃﻣﺜﺎﻝ‪» :‬ﺍﳉﻤﻴﻞ‪ ،‬ﺍﻟﻤﺰ ﹼﻳﻦ‪ ،‬ﺍﻟﻠﻄﻴﻒ‪،‬‬
‫ﺍﳊﻜﻴﻢ«‪ .‬ﻭﻫﻜﺬﺍ ﻓﺎﻷﺩﺏ ﺍﻟﺬﻱ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻄﺎﻫﺮﺓ ﺇﻧﲈ ﻫﻮ ﺗﺄﺩﺏ ﺑﺎﻷﺩﺏ ﺍﳌﺤﺾ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺿﻤﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻟﻠﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ‪.‬‬
‫ﺇﻥ ﺍﻟﻄﺒﻴﺐ ﻟﻪ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺃﺷﺪ ﺍﻷﻣﺎﻛﻦ ﹸﺣﺮﻣ ﹰﺔ ﳌﻦ ﹸﻳﺤﺮﻡ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺯﺍﻭﻳﺔ ﻧﻈﺮ ﺍﻟﻄﺐ‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﱠ‬
‫ﻭﺍﻟﻌﻼﺝ‪ .‬ﺑﻞ ﻳﻜﺸﻒ ﻟﻪ ‪-‬ﰲ ﺣﺎﻻﺕ ﺍﻟﴬﻭﺭﺓ‪ -‬ﺗﻠﻚ ﺍﻷﻣﺎﻛﻦ ﻭﻻ ﹸﻳﻌﺪ ﺫﻟﻚ ﺧﻼﻓ ﹰﺎ ﻟﻸﺩﺏ‪ ،‬ﻭﺇﻧﲈ‬
‫ﻳﻌﺘﱪ ﺫﻟﻚ ﻣﻦ ﹸﻣﻘﺘﻀﻴﺎﺕ ﺍﻟﻄﺐ‪ .‬ﹼﺇﻻ ﺃﻥ ﺫﻟﻚ ﺍﻟﻄﺒﻴﺐ ﻧﻔﺴﻪ ﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﺗﻠﻚ ﺍﻷﻣﺎﻛﻦ‬
‫ﺍﻷﺩﺏ ﻗﻄﻌ ﹰﺎ ﺑﺈﻇﻬﺎﺭﻫﺎ ﻟﻪ ﺑﺘﻠﻚ‬
‫ﹸ‬ ‫ﺍﳌﺤﺮﻣﺔ ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﺭﺟ ﹰ‬
‫ﻼ ﺃﻭ ﻭﺍﻋﻈ ﹰﺎ ﺃﻭ ﻋﺎﻟﻤ ﹰﺎ‪ ،‬ﻓﻼ ﻳﺴﻤﺢ‬
‫ﺍﻟﻌﻨﺎﻭﻳﻦ ﻭﺍﻟﺼﻔﺎﺕ‪ .‬ﺑﻞ ﹸﻳﻌﺪﹼ ﺫﻟﻚ ﺍﻧﻌﺪﺍﻣ ﹰﺎ ﻟﻠﺤﻴﺎﺀ‪.‬‬
‫﴿‪ ﴾ j i h‬ﻓﺈﻥ ﻟﻠﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ ﺃﺳﲈﺀ ﺣﺴﻨﻰ ﻛﺜﲑﺓ‪ ،‬ﻭﻟﻜﻞ ﺍﺳﻢ ﲡﻠﻴﻪ‪ ،‬ﻓﻤﺜﻼ‪:‬‬
‫ﻭﺍﺳﻢ »ﺍﻟﺴﺘﺎﺭ« ﻭﺟﻮﺩ ﺍﻟﺘﻘﺼﲑﺍﺕ‪ ،‬ﻓﺈﻥ ﺍﺳﻢ‬
‫ﹸ‬ ‫ﺍﺳﻢ »ﺍﻟﻐﻔﺎﺭ« ﻭﺟﻮ ﹶﺩ ﺍﻟﺬﻧﻮﺏ‪،‬‬
‫ﻛﲈ ﻳﻘﺘﴤ ﹸ‬
‫»ﺍﳉﻤﻴﻞ« ﻻ ﻳﺮﴇ ﺑﺮﺅﻳﺔ ﺍﻟﻘﺒﺢ‪ .‬ﻭﺃﻥ ﺍﻷﺳﲈﺀ ﺍﳉﲈﻟﻴﺔ ﻭﺍﻟﻜﲈﻟﻴﺔ‪ ،‬ﺃﻣﺜﺎﻝ‪» :‬ﺍﻟﻠﻄﻴﻒ‪ ،‬ﺍﻟﻜﺮﻳﻢ‪،‬‬
‫ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﰲ ﺃﺣﺴﻦ ﺍﻟﺼﻮﺭ‪ ،‬ﻭﰲ ﺃﻓﻀﻞ ﺍﻷﻭﺿﺎﻉ‬
‫ﹸ‬ ‫ﺍﳊﻜﻴﻢ‪ ،‬ﺍﻟﺮﺣﻴﻢ«‪ ،‬ﺗﻘﺘﴣ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﳌﻤﻜﻨﺔ‪ .‬ﻓﺘﻠﻚ ﺍﻷﺳﲈﺀ ﺍﳉﲈﻟﻴﺔ ﻭﺍﻟﻜﲈﻟﻴﺔ ﺗﻘﺘﴣ ﺇﻇﻬﺎﺭ ﲨﺎﳍﺎ؛ ﺑﺎﻷﻭﺿﺎﻉ ﺍﳉﻤﻴﻠﺔ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ‬
‫ﻭﺗﺄ ﹼﺩﲠﺎ ﺑﺎﻵﺩﺍﺏ ﺍﳊﺴﻨﺔ‪ ،‬ﺃﻣﺎﻡ ﺃﻧﻈﺎﺭ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻌﺎﱂ ﺍﻟﺮﻭﺣﺎﲏ ﻭﺍﳉﻦ ﻭﺍﻹﻧﺲ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺎﻵﺩﺍﺏ ﺍﻟﺘﻲ ﺗﺘﻀﻤﻨﻬﺎ ﺍﻟﺴﻨ ﹸﺔ ﺍﳌﻄﻬﺮﺓ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﻫﺬﻩ ﺍﻵﺩﺍﺏ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻭﻟﻔﺘ ﹲﺔ ﺇﱃ‬
‫ﺩﺳﺎﺗﲑﻫﺎ ﻭﻧﲈﺫﺟﻬﺎ‪.‬‬
‫)‪ (١‬ﺃﺯ ﺧﺪﺍ ﺟﻮﻳﻴﻢ ﺗﻮﻓﻴﻖ ﺃﺩﺏ ﰊ ﺃﺩﺏ ﳏﺮﻭﻡ ﻣﺎﻧﺪ ﺃﺯ ﻟﻄﻒ ﺭﺏ‪ -‬ﻣﺜﻨﻮﻱ ﺭﻭﻣﻲ ﺝ‪ ١‬ﺹ‪ ٣‬ﻃﺒﻌﺔ ﺑﻮﻣﺒﻲ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٨٠‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻣﻨﺔ‬
‫ﹶ‬
‫ﻛﻤﺎﻝ ﺷﻔﻘﺔ‬ ‫ﺗﺒﲔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﴿ | } ~ ﮯ ¡‪﴾..‬‬
‫ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﻭﻣﻨﺘﻬﻰ ﺭﺃﻓﺘﻪ ﻧﺤﻮ ﺃﻣﺘﻪ‪ .‬ﺃﻣﺎ ﺍﻟﺘﻲ ﺗﻌﻘﺒﻬﺎ ﴿¬ ® ¯ ‪°‬‬
‫‪ ﴾..±‬ﻓﻬﻲ ﺗﻘﻮﻝ‪:‬‬
‫ﺇﻋﺮﺍﺿﻜﻢ‬
‫ﹸ‬ ‫»ﺃﳞﺎ ﺍﻟﻨﺎﺱ! ﺃﳞﺎ ﺍﳌﺴﻠﻤﻮﻥ! ﺍﻋﻠﻤﻮﺍ ﻛﻢ ﻫﻮ ﺍﻧﻌﺪﺍ ﹲﻡ ﻟﻠﻮﺟﺪﺍﻥ ﻭﻓﻘﺪﺍﻥ ﻟﻠﻌﻘﻞ‬
‫ﻋﻦ ﺳﻨﻦ ﻫﺬﺍ ﺍﻟﻨﺒﻲ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﻋﲈ ﹶﺑ ﱠﻠﻎ ﻣﻦ ﺃﺣﻜﺎﻡ‪ ،‬ﳊﺪ ﺇﻧﻜﺎﺭﻛﻢ ﺷﻔﻘﺘﹶﻪ ﺍﻟﺒﺪﳞﻴﺔ‪ ،‬ﻭﺍﲥﺎﻡ‬
‫ﺍﻟﻤﺸﺎﻫﺪﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﺭﺷﺪﻛﻢ ﺑﺮﺃﻓﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ ﻭﺑﺬﻝ ﻛﻞ ﻣﺎ ﺃﻭﺗﻰ ﻷﺟﻞ ﻣﺼﺎﳊﻜﻢ‪،‬‬
‫ﹶ‬ ‫ﺭﺃﻓﺘﻪ‬
‫ﻣﺪﺍﻭﻳ ﹰﺎ ﺟﺮﺍﺣﺎﺗﻜﻢ ﺍﳌﻌﻨﻮﻳﺔ ﺑﺒﻠﺴﻢ ﺳﻨﻨﻪ ﺍﻟﻄﺎﻫﺮﺓ ﻭﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻲ ﺃﺗﻰ ﲠﺎ‪.‬‬
‫ﻭﺃﻧﺖ ﺃﳞﺎ ﺍﻟﺮﺳﻮﻝ ﺍﳊﺒﻴﺐ ﺍﻟﺮﺅﻭﻑ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺇﻥ ﱂ ﻳﻌﺮﻑ ﻫﺆﻻﺀ ﺷﻔﻘﺘﹶﻚ ﺍﻟﻌﻈﻴﻤﺔ ﻫﺬﻩ‪،‬‬
‫ﻇﻬﻮﺭﻫﻢ‪ ،‬ﻭﱂ ﻳﻌﲑﻭﺍ ﻟﻚ ﺳﻤﻌ ﹰﺎ‪ ..‬ﻓﻼ‬
‫ﹶ‬ ‫ﻟﺒﻼﻫﺘﻬﻢ‪ ،‬ﻭﱂ ﻳﻘﺪﺭﻭﺍ ﺭﺃﻓﺘﻚ ﺍﻟﻮﺍﺳﻌﺔ ﻫﺬﻩ‪ ،‬ﻓﺄﺩﺍﺭﻭﺍ ﻟﻚ‬
‫ﺗ ﹺ‬
‫ﹸﺒﺎﻝ ﻭﻻ ﲥﺘﻢ ﻓﺈﻥ ﺭﺏ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻟﻪ ﺟﻨﻮﺩ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺍﻟﺬﻱ ﲥﻴﻤﻦ ﺭﺑﻮﺑﻴﺘﹸﻪ‬
‫ﻣﻦ ﻋﲆ ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ ﺍﳌﺤﻴﻂ ﺑﻜﻞ ﳾﺀ‪ ،‬ﳍﻮ ﹴ‬
‫ﻛﺎﻑ ﻟﻚ‪ ..‬ﻭﺳﻴﺠﻤﻊ ﺣﻮﻟﻚ ﺍﳌﻄﻴﻌﲔ ﺣﻘ ﹰﺎ‪،‬‬
‫ﻭﳚﻌﻠﻬﻢ ﻳﺼﻐﻮﻥ ﺇﻟﻴﻚ ﻭﻳﺮﺿﻮﻥ ﺑﺄﺣﻜﺎﻣﻚ«‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﻟﻴﺴﺖ ﰲ ﺍﻟﴩﻳﻌﺔ ﺍﳌﺤﻤﺪﻳﺔ ﻭﺍﻟﺴﻨﺔ ﺍﻷﲪﺪﻳﺔ ﻣﺴﺄﻟﺔ ﹼﺇﻻ ﻭﻓﻴﻬﺎ ﹺﺣﻜ ﹲﹶﻢ ﻋﺪﻳﺪﺓ‪،‬‬
‫ﻓﺄﻧﺎ ﻫﺬﺍ ﺍﻟﻔﻘﲑ ﺇﱃ ﺍﷲ ﺃ ﱠﺩﻋﻲ ﲠﺬﺍ‪ ،‬ﺭﻏﻢ ﻛﻞ ﻋﺠﺰﻱ ﻭﻗﺼﻮﺭﻱ‪ .‬ﻭﺃﻧﺎ ﻋﲆ ﺍﺳﺘﻌﺪﺍﺩ ﻹﺛﺒﺎﺕ‬
‫ﻫﺬﻩ ﺍﻟﺪﻋﻮ￯‪ .‬ﻓﲈ ﻛﺘﺒﺘﹸﻪ ﳊﺪ ﺍﻵﻥ ﻣﻦ ﺃﻛﺜﺮ ﻣﻦ ﺳﺒﻌﲔ ﺭﺳﺎﻟﺔ ﻣﻦ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺇﻧﲈ ﻫﻮ ﺑﻤﺜﺎﺑﺔ‬
‫ﺳﺒﻌﲔ ﺷﺎﻫﺪ ﹰﺍ ﺻﺎﺩﻗ ﹰﺎ ﻋﲆ ﻣﺪ￯ ﺍﳊﻜﻤﺔ ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﺘﻲ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻨﺔ ﺍﻷﲪﺪﻳﺔ ﻭﺍﻟﴩﻳﻌﺔ‬
‫ﺍﳌﺤﻤﺪﻳﺔ‪ ،‬ﻓﻠﻮ ﹸﻗﺪﺭ ﻭﻛﺘﺐ ﻫﺬﺍ ﺍﳌﻮﺿﻮﻉ ﻓﻼ ﻳﻜﻔﻲ ﺳﺒﻌﻮﻥ ﺭﺳﺎﻟﺔ ﻭﻻ ﺳﺒﻌﺔ ﺁﻻﻑ ﺭﺳﺎﻟﺔ ﻹﻳﻔﺎﺀ‬
‫ﺍﳊﻜﻢ ﺣﻘﻬﺎ‪.‬‬ ‫ﺗﻠﻚ ﹺ‬

‫ﺛﻢ ﺇﲏ ﻗﺪ ﺷﺎﻫﺪﺕ ﺷﺨﺼﻴ ﹰﺎ‪ ،‬ﻭﺗﺬﻭﻗﺘﹸﻪ ﺑﻨﻔﴘ‪ ،‬ﺑﻞ ﱄ ﺃﻟﻒ ﲡﺮﺑﺔ ﻭﲡﺮﺑﺔ‪ :‬ﺃﻥ ﺩﺳﺎﺗﲑ‬
‫ﹸ‬
‫ﺃﻓﻀﻞ ﺩﻭﺍﺀ ﻭﺃﻧﻔ ﹸﻌﻪ ﻟﻸﻣﺮﺍﺽ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ ﻭﺍﻟﻘﻠﺒﻴﺔ‪،‬‬ ‫ﺍﳌﺴﺎﺋﻞ ﺍﻟﴩﻋﻴﺔ ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﻭﻻﺳﻴﲈ ﺍﻻﺟﺘﲈﻋﻴﺔ ﻣﻨﻬﺎ‪ .‬ﻓﺄﻧﺎ ﺃﻋﻠﻦ ﺑﻤﺸﺎﻫﺪﰐ ﻭﺇﺣﺴﺎﳼ ﻫﺬﺍ‪ ،‬ﻭﻗﺪ ﺃﺷﻌﺮﺕ ﺍﻵﺧﺮﻳﻦ ﺑﴚﺀ‬
‫ﻣﻨﻬﺎ ﰲ ﺍﻟﺮﺳﺎﺋﻞ ﺑﺄﻧﻪ‪ :‬ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺴﺪ ﻣﺴﺪﹼ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺃﻳﺔ ﺣﻠﻮﻝ ﻓﻠﺴﻔﻴﺔ ﻭﻻ ﺃﻳﺔ ﻣﺴﺄﻟﺔ‬
‫ﺣﻜﻴﻤﺔ‪ .‬ﻓﺎﻟﺬﻳﻦ ﻳﺮﺗﺎﺑﻮﻥ ﰲ ﺍﺩﻋﺎﺋﻲ ﻫﺬﺍ ﻋﻠﻴﻬﻢ ﻣﺮﺍﺟﻌﺔ ﺃﺟﺰﺍﺀ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪.‬‬
‫‪٨١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻋﺸﺮﺓ‬
‫ﻓﻠﻴﻘﺪﺭ ﺇﺫﻥ ﻣﺪ￯ ﺍﻟﺮﺑﺢ ﺍﻟﻌﻈﻴﻢ ﰲ ﺍﻟﺴﻌﻲ ﻻﺗﺒﺎﻉ ﹸﺳﻨﺔ ﻫﺬﻩ ﺍﻟﺬﺍﺕ ﺍﳌﺒﺎﺭﻛﺔ ﻭﺍﻟﺠﺪﹼ ﰲ‬
‫ﻃﻠﺒﻬﺎ ﻋﲆ ﻗﺪﺭ ﺍﻻﺳﺘﻄﺎﻋﺔ‪ ،‬ﻭﻣﺪ￯ ﺍﻟﺴﻌﺎﺩﺓ ﻟﻠﺤﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻭﻣﺪ￯ ﺍﻟﻨﻔﻊ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﻼ ﹼﺇﻻ ﻷﺧﺺ‬ ‫ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ ﺍﺗﺒﺎﻋ ﹰﺎ ﻓﻌﻠﻴ ﹰﺎ ﻛﺎﻣ ﹰ‬
‫ﺍﺗﺒﺎﻉ ﱢ‬
‫ﹸ‬ ‫ﻳﺘﻴﺴﺮ‬
‫ﹸ‬ ‫ﻗﺪ ﻻ‬
‫ﺍﳋﻮﺍﺹ‪ ،‬ﻭﻟﻜﻦ ﻳﻤﻜﻦ ﻟﻜﻞ ﻭﺍﺣﺪ ﺍﻻﺗﺒﺎﻉ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻨﻴﺔ ﻭﺍﻟﻘﺼﺪ ﻭﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻻﻟﺘﺰﺍﻡ‬
‫ﻭﺍﻟﻘﺒﻮﻝ‪ .‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﻳﻨﺒﻐﻲ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﻗﺴﺎﻡ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻮﺍﺟﺐ‪ .‬ﺃﻣﺎ ﺍﻟﺴﻨﻦ ﺍﻟﻤﺴﺘﺤ ﱠﺒﺔ ﰲ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﻓﺘﺮﻛﹸﻬﺎ ﻭﺇﻫﻤﺎ ﹸﻟﻬﺎ ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻓﻴﻪ ﺇﺛﻢ ﹼﺇﻻ ﺃﻧﻪ ﺿﻴﺎﻉ ﻟﺜﻮﺍﺏ ﻋﻈﻴﻢ‪ ،‬ﻭﰲ ﺗﻐﻴﲑﻫﺎ ﺧﻄﺄ ﻛﺒﲑ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺴﻨﻦ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﳌﻌﺎﻣﻼﺕ ﻓﺈﳖﺎ ﺗﺼ ﹼﻴﺮ ﺍﻟﻌﺎﺩ ﹶﺓ ﻋﺒﺎﺩ ﹰﺓ ﺭﻏﻢ ﺃﻥ ﺗﺎﺭﻛﻬﺎ ﻻ ﹸﻳﻼﻡ‪ ،‬ﹼﺇﻻ‬
‫ﺃﻥ ﺍﺳﺘﻔﺎﺩﺗﻪ ﺗﻘﻞ ﻭﺗﺘﻀﺎﺀﻝ ﻣﻦ ﻧﻮﺭ ﺍﻵﺩﺍﺏ ﺍﳊﻴﺎﺗﻴﺔ ﳊﺒﻴﺐ ﺍﷲ ﷺ‪.‬‬
‫ﹸ‬
‫ﺇﺣﺪﺍﺙ ﺃﻣﻮﺭ ﰲ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺒﺎﺩﻳﺔ‪ ،‬ﻭﻫﻲ ﻣﺮﺩﻭﺩ ﹲﺓ ﺣﻴﺚ ﺇﳖﺎ ﺗﻨﺎﰲ ﺍﻵﻳﺔ‬ ‫ﺃﻣﺎ ﺍﻟﺒﺪﻉ ﻓﻬﻲ‪:‬‬
‫ﺍﻟﻜﺮﻳﻤﺔ‪ ﴾...N M L K ﴿ :‬ﻏﲑ ﺃﻥ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﺍﻟﻤﺴﺘﺤﺪﹶ ﺛﺔ ﺇﻥ ﻛﺎﻧﺖ ﻣﻦ‬
‫ﻗﺒﻴﻞ ﺍﻷﻭﺭﺍﺩ ﻭﺍﻷﺫﻛﺎﺭ ﻭﺍﳌﺸﺎﺭﺏ ‪-‬ﻛﺎﻟﺘﻲ ﰲ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‪ -‬ﻓﻬﻲ ﻟﻴﺴﺖ ﺑﺒﺪﻋﺔ ﻣﺎ ﺩﺍﻣﺖ‬
‫ﻭﺍﻷﺳﺲ ﺍﳌﻘﺮﺭﺓ ﺭﻏﻢ ﺃﳖﺎ ﺑﺄﺷﻜﺎﻝ‬
‫ﹶ‬ ‫ﹶ‬
‫ﺍﻷﺻﻮﻝ‬ ‫ﺃﺻﻮ ﹸﻟﻬﺎ ﻣﺴﺘﻘﺎ ﹰﺓ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‪ .‬ﺇﺫ ﺇﻥ ﺗﻠﻚ‬
‫ﳐﺘﻠﻔﺔ ﻭﺃﻧﲈﻁ ﻣﺘﺒﺎﻳﻨﺔ ﹼﺇﻻ ﺃﳖﺎ ﻣﴩﻭﻃ ﹲﺔ ﺑﻌﺪﻡ ﳐﺎﻟﻔﺘﻬﺎ ﻟﻠﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺑﻌﺪﻡ ﺗﻐﻴﲑﻫﺎ ﳍﺎ‪ .‬ﻭﻋﲆ‬
‫ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺑﻌﻀ ﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺿﻤﻦ ﺍﻟﺒﺪﻉ‪ ،‬ﹼﺇﻻ ﺃﳖﻢ‬
‫ﺍﻟﺮﻏﻢ ﻣﻦ ﺫﻟﻚ ﻓﻘﺪ ﺃﺩﺧﻞ ﹲ‬
‫ﺃﻃﻠﻘﻮﺍ ﻋﻠﻴﻬﺎ »ﺍﻟﺒﺪﻋﺔ ﺍﳊﺴﻨﺔ«‪ .‬ﻭﻟﻜﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﲏ ﻳﻘﻮﻝ‪» :‬ﻛﻨﺖ ﺃﺭ￯ ﰲ ﺳﲑﻱ ﻋﱪ ﺍﻟﺴﻠﻮﻙ‬
‫ﻣﻨﻮﺭ ﹲﺓ ﻣﺘﺄﻟﻘﺔ ﺑﺸﻌﺎﻉ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪،‬‬
‫ﺍﻟﺮﻭﺣﺎﲏ ﺃﻥ ﺍﻟﻜﻠﲈﺕ ﺍﳌﺮﻭﻳﺔ ﻋﻦ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ ﱠ‬
‫ﰲ ﺣﲔ ﻛﻨﺖ ﺃﺭ￯ ﺍﻷﻭﺭﺍﺩ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﳊﺎﻻﺕ ﺍﻟﺒﺎﻫﺮﺓ ﻏﲑ ﺍﳌﺮﻭﻳﺔ ﻋﻨﻪ ﻟﻴﺲ ﻋﻠﻴﻬﺎ ﺫﻟﻚ ﺍﻟﻨﻮﺭ‬
‫ﻭﺍﻟﺘﺄﻟﻖ‪ .‬ﻓﲈ ﻛﺎﻥ ﻳﺒﻠﻎ ﺃﺳﻄﻊ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ‪-‬ﺍﻷﺧﲑ‪ -‬ﺇﱃ ﺃﻗﻞ ﺍﻟﻘﻠﻴﻞ ﳌﺎ ﰲ ﺍﻟﺴﻨﺔ‪ ..‬ﻓﻔﻬﻤﺖ‬
‫ﺍﻹﻛﺴﻴﺮ ﺍﻟﻨﺎﻓﺬ‪ ،‬ﻓﺎﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻛﺎﻓﻴﺔ ﻭﻭﺍﻓﻴﺔ ﳌﻦ ﻳﺒﺘﻐﻲ‬
‫ﹸ‬ ‫ﻣﻦ ﻫﺬﺍ‪ :‬ﺃﻥ ﺷﻌﺎﻉ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﳍﻮ‬
‫ﺍﻟﻨﻮﺭ‪ ،‬ﻓﻼ ﺩﺍﻋﻲ ﻟﻠﺒﺤﺚ ﻋﻦ ﻧﻮﺭ ﰲ ﺧﺎﺭﺟﻬﺎ‪«...‬‬
‫ﻓﻬﺬﺍ ﺍﳊﻜﻢ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﻫﺬﺍ ﺍﻟﺮﺍﺋﺪ ﺍﻟﺒﻄﻞ ﻣﻦ ﺃﺑﻄﺎﻝ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﴩﻳﻌﺔ ﻟﻴﻈﻬﺮ ﻟﻨﺎ ﺃﻥ ﺍﻟﺴﻨﺔ‬
‫ﺍﻟﺴﻨﻴﺔ ﻫﻲ ﺍﳊﺠﺮ ﺍﻷﺳﺎﺱ ﻟﺴﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ ﻭﻣﻨﺒﻊ ﺍﻟﻜﲈﻝ ﻭﺍﳋﲑ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٨٢‬‬
‫ﺍﻟ ﹼﻠﻬﻢ ﺍﺭﺯﻗﻨﺎ ﺇﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﺴﻨﻴﺔ‪.‬‬
‫﴿ !"‪) ﴾)('&%$#‬ﺁﻝ ﻋﻤﺮﺍﻥ‪(٥٣ :‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﻌﺎﴍﺓ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪. ﴾E D C B A @ ? >﴿ :‬‬
‫ﻣﻌﺎﻧﻲ ﻛﺜﲑﺓ ﻗﺪ ﺍﻧﺪﺭﺟﺖ ﰲ ﻫﺬﻩ ﺍﳉﻤﻞ‬
‫ﹶ‬ ‫ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺇﳚﺎﺯ ﻣﻌﺠﺰ‪ ،‬ﺣﻴﺚ ﺇﻥ‬
‫ﺍﻟﺜﻼﺙ‪:‬‬
‫ﺗﻘﻮﻝ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪» :‬ﺇﻥ ﻛﻨﺘﻢ ﺗﺆﻣﻨﻮﻥ ﺑﺎﷲ‪ ،‬ﻓﺈﻧﻜﻢ ﲢﺒﻮﻧﻪ‪ ،‬ﻓﲈ ﺩﻣﺘﻢ ﲢﺒﻮﻧﻪ ﻓﺴﺘﻌﻤﻠﻮﻥ‬
‫ﻭﻓﻖ ﻣﺎ ﳛﺒﻪ‪ ،‬ﻭﻣﺎ ﺫﺍﻙ ﱠﺇﻻ ﺗﺸﺒﻬﻜﻢ ﺑﻤﻦ ﳛﺒﻪ‪ ..‬ﻭﺗﺸﺒﻬﻜﻢ ﺑﻤﺤﺒﻮﺑﻪ ﻟﻴﺲ ﹼﺇﻻ ﰲ ﺍﺗﺒﺎﻋﻪ‪ ،‬ﻓﻤﺘﻰ ﻣﺎ‬
‫ﺍﺗﺒﻌﺘﻤﻮﻩ ﳛﺒﻜﻢ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻜﻢ ﲢﺒﻮﻥ ﺍﷲ ﻛﻲ ﳛﺒﻜﻢ ﺍﷲ«‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﻬﺬﻩ ﺍﳉﻤﻞ ﻣﺎ ﻫﻲ ﹼﺇﻻ ﺑﻌﺾ ﺍﳌﻌﺎﲏ ﺍﳌﺨﺘﴫﺓ ﺍﳌﺠﻤﻠﺔ ﻟﻶﻳﺔ‪ ،‬ﻟﺬﺍ ﻳﺼﺢ ﺍﻟﻘﻮﻝ‪:‬‬
‫ﻓﻨﺺ ﻫﺬﻩ ﺍﻵﻳﺔ ﻳﺒ ﹼﻴﻦ ﻟﻨﺎ ﺃﻥ‬
‫ﺇﻥ ﺃﺳﻤﻰ ﻣﻘﺼﺪ ﻟﻺﻧﺴﺎﻥ ﻭﺃﻋﻼﻩ ﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺃﻫﻼ ﳌﺤﺒﺔ ﺍﷲ‪ ..‬ﱡ‬
‫ﻃﺮﻳﻖ ﺫﻟﻚ ﺍﳌﻘﺼﺪ ﺍﻷﺳﻨﻰ ﺇﻧﲈ ﻫﻮ ﰲ ﺍﺗﺒﺎﻉ »ﺣﺒﻴﺐ ﺍﷲ« ﻭﺍﻻﻗﺘﺪﺍﺀ ﺑﺴﻨﺘﻪ ﺍﳌﻄﻬﺮﺓ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﺃﺛﺒﺘﻨﺎ‬
‫ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺛﻼﺙ ﻧﻘﺎﻁ ﻓﺴﺘﺘﺒﲔ ﺍﳊﻘﻴﻘﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺑﻮﺿﻮﺡ‪.‬‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﲆ ﳏﺒﺔ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﳋﺎﻟﻖ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ‬‫ﹸ‬ ‫ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‪ :‬ﻟﻘﺪ ﹸﺟﺒﻞ ﻫﺬﺍ‬
‫ﺍﻟﻔﻄﺮﺓ ﺍﻟﺒﴩﻳﺔ ﺗﻜ ﹼﻦ ﺣﺒ ﹰﺎ ﻟﻠﺠﲈﻝ‪ ،‬ﻭﻭ ﹼﺩ ﹰﺍ ﻟﻠﻜﲈﻝ‪ ،‬ﻭﺍﻓﺘﺘﺎﻧ ﹰﺎ ﺑﺎﻹﺣﺴﺎﻥ‪ ،‬ﻭﺗﺘﺰﺍﻳﺪ ﺗﻠﻚ ﺍﳌﺤﺒﺔ ﺑﺤﺴﺐ‬
‫ﺩﺭﺟﺎﺕ ﺍﳉﲈﻝ ﻭﺍﻟﻜﲈﻝ ﻭﺍﻹﺣﺴﺎﻥ ﺣﺘﻰ ﺗﺼﻞ ﺇﱃ ﺃﻗﴡ ﺩﺭﺟﺎﺕ ﺍﻟﻌﺸﻖ ﻭﻣﻨﺘﻬﺎﻩ‪.‬‬
‫ﺇﻥ ﰲ ﺍﻟﻘﻠﺐ ﺍﻟﺼﻐﲑ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﻐﲑ ﻳﺴﺘﻘﺮ ﻋﺸﻖ ﺑﻜﱪ ﺍﻟﻜﻮﻥ‪ .‬ﺇﺫ ﺇﻥ ﹶ‬
‫ﻧﻘﻞ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﳏﺘﻮﻳﺎﺕ ﻣﺎ ﰲ ﻣﻜﺘﺒﺔ ﻛﺒﲑﺓ ﻣﻦ ﻛﺘﺐ‪ ،‬ﻭﺧﺰﻧﹶﻬﺎ ﰲ ﺍﻟﻘﻮﺓ ﺍﳊﺎﻓﻈﺔ ﻟﻠﻘﻠﺐ ‪-‬ﻭﻫﻲ ﺑﺤﺠﻢ ﺣﺒﺔ‬
‫ﺍﻟﻜﻮﻥ ﻭﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﻤﻞ ﹸﺣﺒ ﹰﺎ ﺑﻘﺪﺭ ﺍﻟﻜﻮﻥ‪.‬‬
‫ﹶ‬ ‫ﻋﺪﺱ‪ -‬ﻳﺒﲔ ﺃﻥ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻀﻢ‬
‫ﻓﲈ ﺩﺍﻣﺖ ﺍﻟﻔﻄﺮﺓ ﺍﻟﺒﴩﻳﺔ ﲤﻠﻚ ﺍﺳﺘﻌﺪﺍﺩ ﹰﺍ ﻏﲑ ﳏﺪﻭﺩ ﻟﻠﻤﺤﺒﺔ ﲡﺎﻩ ﺍﻹﺣﺴﺎﻥ ﻭﺍﳉﲈﻝ‬
‫ﻣﺘﺤﻘﻖ ﺑﺪﺍﻫﺔ ﺑﺂﺛﺎﺭﻩ ﺍﻟﻈﺎﻫﺮﺓ ﰲ‬
‫ﹲ‬ ‫ﻭﺍﻟﻜﲈﻝ‪ ..‬ﻭﺃﻥ ﳋﺎﻟﻖ ﺍﻟﻜﻮﻥ ﺟﻤﺎ ﹰ‬
‫ﻻ ﻣﻘﺪﺳ ﹰﺎ ﻏﲑ ﻣﺘﻨﺎﻩ‪ ،‬ﺛﺒﻮﺗﹸﻪ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ..‬ﻭﺃﻥ ﻟﻪ ﻛﻤﺎ ﹰ‬
‫ﻻ ﻗﺪﺳﻴ ﹰﺎ ﻻ ﺣﺪﻭﺩ ﻟﻪ‪ ،‬ﺛﺒﻮﺗﻪ ﳏﻘﻖ ﴐﻭﺭﺓ ﺑﻨﻘﻮﺵ ﺻﻨﻌﺘﻪ ﺍﻟﻈﺎﻫﺮﺓ ﰲ‬
‫‪٨٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻋﺸﺮﺓ‬

‫ﻟﻤﺴﻪ ﻭﻣﺸﺎﻫﺪﺗﻪ‬ ‫ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ..‬ﻭﺃﻥ ﻟﻪ ﺇﺣﺴﺎﻧ ﹰﺎ ﻏﲑ ﳏﺪﻭﺩ ﺛﺎﺑﺖ ﺍﻟﻮﺟﻮﺩ ﻳﻘﻴﻨ ﹰﺎ‪ ،‬ﻳﻤﻜﻦ ﹸ‬
‫ﺿﻤﻦ ﺇﻧﻌﺎﻣﻪ ﻭﺁﻻﺋﻪ ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻷﺣﻴﺎﺀ‪ ..‬ﻓﻼﺑﺪ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﻄﻠﺐ ﻣﺤﺒ ﹰﺔ ﻻ ﺣﺪﱠ ﳍﺎ‬
‫ﻭﺃﻋﻈﻤﻬﻢ ﺗﻔﻜﺮ ﹰﺍ‪ ،‬ﻭﺃﺷﺪﻫﻢ‬
‫ﹸ‬ ‫ﻭﺃﻛﺜﺮﻫﻢ ﺣﺎﺟﺔ‪،‬‬
‫ﹸ‬ ‫ﺃﺟﻤﻊ ﺫﻭﻱ ﺍﻟﺸﻌﻮﺭ ﺻﻔ ﹰﺔ‪،‬‬
‫ﹸ‬ ‫ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺷﻮﻗ ﹰﺎ ﺇﻟﻴﻪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻛﲈ ﺃﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﻳﻤﻠﻚ ﺍﺳﺘﻌﺪﺍﺩﺍ ﻏﲑ ﳏﺪﻭﺩ ﻣﻦ ﺍﳌﺤﺒﺔ ﲡﺎﻩ ﺫﻟﻚ ﺍﳋﺎﻟﻖ ﺫﻱ‬
‫ﺍﳉﻼﻝ‪ ،‬ﻛﺬﻟﻚ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﹲ‬
‫ﺃﻫﻞ ﻟﻴﻜﻮﻥ ﻣﺤﺒﻮﺑ ﹰﺎ‪ ،‬ﻷﺟﻞ ﲨﺎﻟﻪ ﻭﻛﲈﻟﻪ ﻭﺇﺣﺴﺎﻧﻪ ﹶ‬
‫ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺃﻱ ﺃﺣﺪ ﻛﺎﻥ‪ ،‬ﺣﺘﻰ ﺇﻥ ﻣﺎ ﰲ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺆﻣﻦ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳌﺤﺒﺔ ﻭﺩﺭﺟﺎﲥﺎ ﻟﻠﺬﻳﻦ ﻳﺮﺗﺒﻂ ﲠﻢ‬
‫ﺑﻌﻼﻗﺎﺕ ﻣﻌﻴﻨﺔ‪ ،‬ﻭﻻﺳﻴﲈ ﻣﺎ ﰲ ﻗﻠﺒﻪ ﻣﻦ ﺣﺐ ﲡﺎﻩ ﺣﻴﺎﺗﻪ ﻭﺑﻘﺎﺋﻪ‪ ،‬ﻭﲡﺎﻩ ﻭﺟﻮﺩﻩ ﻭﺩﻧﻴﺎﻩ‪ ،‬ﻭﲡﺎﻩ‬
‫ﻧﻔﺴﻪ ﻭﺍﳌﻮﺟﻮﺩﺍﺕ ﺑﺄﴎﻫﺎ‪ ،‬ﺇﻧﲈ ﻫﻲ ﺗﺮﺷﺤﺎﺕ ﻣﻦ ﺗﻠﻚ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﻟﻠﻤﺤﺒﺔ ﺍﻹﳍﻴﺔ‪ .‬ﺑﻞ ﺣﺘﻰ‬
‫ﺃﺷﻜﺎﻝ ﺍﻻﺣﺴﺎﺳﺎﺕ ﺍﻟﻌﻤﻴﻘﺔ ‪ -‬ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ‪ -‬ﻣﺎ ﻫﻲ ﹼﺇﻻ ﲢﻮﻻﺕ ﻟﺬﻟﻚ ﺍﻻﺳﺘﻌﺪﺍﺩ‪ ،‬ﻭﻣﺎ ﻫﻲ‬
‫ﹼﺇﻻ ﺭﺷﺤﺎﺗﻪ ﺍﻟﺘﻲ ﺍﲣﺬﺕ ﺃﺷﻜﺎﻻ ﳐﺘﻠﻔﺔ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺜﻠﲈ ﻳﺘﻠﺬﺫ ﺑﺴﻌﺎﺩﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻓﻬﻮ ﻳﺘﻠﺬﺫ ﺃﻳﻀ ﹰﺎ ﺑﺴﻌﺎﺩﺓ ﺍﻟﺬﻳﻦ‬
‫ﻳﻨﻘﺬﻩ ﻣﻦ ﺍﻟﺒﻼﺀ‪ ،‬ﻓﻬﻮ ﳛﺐ ﻣﻦ ﹸﻳﻨﺠﻲ ﳏﺒﻴﻪ ﻣﻦ ﺍﳌﺼﺎﺋﺐ‬ ‫ﻳﺮﺗﺒﻂ ﲠﻢ ﺑﻌﻼﻗﺔ ﻭﳏﺒﺔ ﻭﻣﺜﻠﲈ ﳛﺐ ﻣﻦ ﹸ‬
‫ﺃﻳﻀ ﹰﺎ‪.‬‬
‫ﻭﺭﻭﺣﻪ ﻣﻔﻌﻤﺔ ﺑﺎﻻﻣﺘﻨﺎﻥ ﷲ‪ ،‬ﰲ ﺇﺣﺴﺎﻥ ﻭﺍﺣﺪ ﻓﻘﻂ ﳑﺎ ﻻ‬
‫ﹸ‬ ‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻓﻜﺮ ﺍﻹﻧﺴﺎﻥ‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺷﻤﻠﻪ‬ ‫ﻳﻌﺪ ﻭﻻ ﳛﴡ ﻣﻦ ﺍﻹﺣﺴﺎﻧﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﻗﺪ ﻏﻤﺮ ﲠﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﲠﺎ‪ ،‬ﻓﺈﻧﻪ ﺳﻴﻔﻜﺮ ﻋﲆ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫ﺇﻥ ﺧﺎﻟﻘﻲ ﺍﻟﺬﻱ ﺃﻧﻘﺬﲏ ﻣﻦ ﻇﻠﲈﺕ ﺍﻟﻌﺪﻡ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻭﻣﻨﺤﻨﻲ ﻣﻨﺤ ﹶﺔ ﺍﳋﻠﻖ ﻭﺍﻟﻮﺟﻮﺩ‪،‬‬
‫ﻭﻭﻫﺐ ﱄ ﺩﻧﻴﺎ ﲨﻴﻠﺔ ﺍﺳﺘﻤﺘﻊ ﺑﺠﲈﳍﺎ ﻫﻨﺎ ﻋﲆ ﻫﺬﻩ ﺍﻷﺭﺽ‪ ،‬ﻓﺈﻥ ﻋﻨﺎﻳﺘﻪ ﺃﻳﻀ ﹰﺎ ﺳﺘﻤﺘﺪ ﹼ‬
‫ﺇﻟﻲ ﺣﲔ‬
‫ﳛﲔ ﺃﺟﲇ‪ ،‬ﻓﻴﻨﻘﺬﲏ ﻛﺬﻟﻚ ﻣﻦ ﻇﻠﲈﺕ ﺍﻟﻌﺪﻡ ﺍﻷﺑﺪﻱ ﻭﺍﻟﻔﻨﺎﺀ ﺍﻟﴪﻣﺪﻱ‪ ،‬ﻭﺳﻴﻬﺐ ﱄ ‪-‬ﻣﻦ ﻓﻀﻞ‬
‫ﺇﺣﺴﺎﻧﻪ‪ -‬ﻋﺎ ﹶﻟﻤ ﹰﺎ ﺃﺑﺪﻳ ﹰﺎ ﺑﺎﻫﺮ ﹰﺍ ﺯﺍﻫﺮ ﹰﺍ ﰲ ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ ﰲ ﺍﻵﺧﺮﺓ‪ ..‬ﻭﺳﻴﻨﻌﻢ ﹼ‬
‫ﻋﻠﻲ ﺳﺒﺤﺎﻧﻪ ﺑﺤﻮﺍﺱ‬
‫ﻭﻣﺸﺎﻋﺮ ﻇﺎﻫﺮﺓ ﻭﺑﺎﻃﻨﺔ ﻟﺘﺴﺘﻤﺘﻊ ﻭﺗﺘﻠﺬﺫ ﰲ ﺗﻨﻘﻠﻬﺎ ﺑﲔ ﺃﻧﻮﺍﻉ ﻣﻠﺬﺍﺕ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﺍﳉﻤﻴﻞ ﺍﻟﻄﺎﻫﺮ‪.‬‬
‫ﻛﲈ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺳﻴﺠﻌﻞ ﲨﻴﻊ ﺍﻷﻗﺎﺭﺏ‪ ،‬ﻭﲨﻴﻊ ﺍﻷﺣﺒﺔ ﻣﻦ ﺑﻨﻲ ﺟﻨﴘ ﺍﻟﺬﻳﻦ ﺃﻛ ﹼﻦ ﳍﻢ ﺣﺒ ﹰﺎ‬
‫ﻼ ﳍﺬﻩ ﺍﻵﻻﺀ ﻭﺍﻹﺣﺴﺎﻧﺎﺕ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ‪..‬‬ ‫ﻋﻤﻴﻘ ﹰﺎ ﻭﺃﺭﺗﺒﻂ ﻣﻌﻬﻢ ﺑﻌﻼﻗﺔ ﻭﺛﻴﻘﺔ‪ ،‬ﺳﻴﺠﻌﻠﻬﻢ ﺃﻫ ﹰ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٨٤‬‬
‫ﻋﻠﻲ ﻛﺬﻟﻚ‪ ،‬ﺇﺫ ﺇﻧﻨﻲ ﺃﺗﻠﺬﺫ ﺑﺴﻌﺎﺩﺓ ﺃﻭﻟﺌﻚ‪ ،‬ﻭﺃﺳﻌﺪ ﲠﺎ‪ ..‬ﻓﲈ ﺩﺍﻡ‬
‫ﻭﻫﺬﺍ ﺍﻹﺣﺴﺎﻥ ‪-‬ﻣﻦ ﺟﻬﺔ‪ -‬ﻳﻌﻮﺩ ﹼ‬
‫ﺣﺐ ﻋﻤﻴﻖ ﻭﺍﻓﺘﺘﺎﻥ ﺑﺎﻹﺣﺴﺎﻥ ﻛﲈ ﰲ ﺍﳌﺜﻞ‪» :‬ﺍﻹﻧﺴﺎﻥ ﻋﺒﺪ ﺍﻹﺣﺴﺎﻥ« ﻓﻼﺑﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﰲ ﻛﻞ ﻓﺮﺩ ﹲ‬
‫ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻹﺣﺴﺎﻥ ﺍﻷﺑﺪﻱ ﻏﲑ ﺍﳌﺤﺪﻭﺩ ﺳﻴﻘﻮﻝ‪ :‬ﻟﻮ ﻛﺎﻥ ﱄ ﻗﻠﺐ ﺑﺴﻌﺔ ﺍﻟﻜﻮﻥ ﻻﻗﺘﴣ ﺃﻥ ﹸﻳﻤﻸ‬
‫ﹸﺣﺒ ﹰﺎ ﻭﻋﺸﻘ ﹰﺎ ﲡﺎﻩ ﺫﻟﻚ ﺍﻹﺣﺴﺎﻥ ﺍﻹﳍﻲ‪ ،‬ﻭﺃﻧﺎ ﻣﺸﺘﺎﻕ ﳌﻠﺌﻪ‪ ،‬ﻭﻟﻜﻦ ﺭﻏﻢ ﺃﻧﻨﻲ ﻟﺴﺖ ﻋﲆ ﻣﺴﺘﻮ￯‬
‫ﺗﻠﻚ ﺍﳌﺤﺒﺔ ﻓﻌﻼ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﻲ ﹲ‬
‫ﺃﻫﻞ ﳍﺎ ﺑﺎﻻﺳﺘﻌﺪﺍﺩ ﻭﺍﻹﻳﲈﻥ‪ ،‬ﻭﺑﺎﻟﻨﻴﺔ ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﺑﺎﻟﺘﻘﺪﻳﺮ ﻭﺍﻻﺷﺘﻴﺎﻕ‪،‬‬
‫ﻭﺑﺎﻻﻟﺘﺰﺍﻡ ﻭﺍﻹﺭﺍﺩﺓ‪.‬‬
‫ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳌﺤﺒﺔ ﲡﺎﻩ »ﺍﳉﲈﻝ« ﻭﲡﺎﻩ »ﺍﻟﻜﲈﻝ« ﺑﻤﻘﻴﺎﺱ‬ ‫ﻭﻫﻜﺬﺍ ﻳﻨﺒﻐﻲ ﻗﻴﺎﺱ ﻣﺎ ﻳﻈﻬﺮﻩ‬
‫ﻣﺎ ﺃﴍﻧﺎ ﺇﻟﻴﻪ ﻣﺠﻤﻼﹰ ﻣﻦ ﺍﳌﺤﺒﺔ ﲡﺎﻩ »ﺍﻹﺣﺴﺎﻥ«‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻜﺎﻓﺮ ﺍﳌﻠﺤﺪ‪ ،‬ﻓﺈﻧﻪ ﳛﻤﻞ ﻋﺪﺍ ﹰﺀ ﻻ ﺣﺪ ﻟﻪ ﻓﻬﻮ ﻳﺴﺘﺨﻒ ﺑﺎﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﺣﻮﻟﻪ‪،‬‬
‫ﻭﻳﺴﺘﻬﲔ ﲠﺎ‪ ،‬ﻭﻳﻤﺘﻬﻨﻬﺎ‪ ،‬ﻭﻳﻨﺎﺻﺒﻬﺎ ﺍﻟﻌﺪﺍﺀ ﻭﺍﻟﻜﺮﺍﻫﻴﺔ‪.‬‬
‫ﺣﺐ ﺍﷲ ﻫﻮ‬ ‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﱠ‬
‫ﺇﻥ ﳏﺒﺔ ﺍﷲ ﺗﺴﺘﻠﺰﻡ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﻄﺎﻫﺮﺓ ﳌﺤﻤﺪ ﷺ‪ ،‬ﻷﻥ ﱠ‬
‫ﺍﻟﻌﻤﻞ ﺑﻤﺮﺿﻴﺎﺗﻪ‪ ،‬ﻭﺃﻥ ﻣﺮﺿﺎﺗﻪ ﺗﺘﺠﲆ ﺑﺄﻓﻀﻞ ﺻﻮﺭﻫﺎ ﰲ ﺫﺍﺕ ﳏﻤﺪ ﷺ‪ .‬ﻭﺍﻟﺘﺸﺒﻪ ﺑﺬﺍﺗﻪ ﺍﳌﺒﺎﺭﻛﺔ‬
‫ﰲ ﺍﳊﺮﻛﺎﺕ ﻭﺍﻷﻓﻌﺎﻝ ﻳﺄﰐ ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫ﺇﺣﺪﺍﳘﺎ‪ :‬ﺟﻬﺔ ﺣﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺇﻃﺎﻋﺔ ﺃﻭﺍﻣﺮﻩ‪ ،‬ﻭﺍﳊﺮﻛﺔ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﻣﺮﺿﺎﺗﻪ‪ ،‬ﻫﺬﻩ ﺍﳉﻬﺔ‬
‫ﺗﻘﺘﴤ ﺫﻟﻚ ﺍﻻﺗﺒﺎﻉ‪ ،‬ﺣﻴﺚ ﺇﻥ ﹶ‬
‫ﺃﻛﻤﻞ ﺇﻣﺎﻡ ﻭﺃﻣﺜﻞ ﻗﺪﻭﺓ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﻫﻮ ﳏﻤﺪ ﷺ‪.‬‬
‫ﻭﺛﺎﻧﻴﺘﻬﲈ‪ :‬ﺟﻬﺔ ﺫﺍﺗﻪ ﺍﳌﺒﺎﺭﻛﺔ ﷺ ﺍﻟﺘﻲ ﻫﻲ ﺃﺳﻤﻰ ﻭﺳﻴﻠﺔ ﻟﻺﺣﺴﺎﻥ ﺍﻹﳍﻲ ﻏﲑ ﺍﳌﺤﺪﻭﺩ‬
‫ﺃﻫﻞ ﳌﺤﺒﺔ ﻏﲑ ﳏﺪﻭﺩﺓ ﻷﺟﻞ ﺍﷲ ﻭﰲ ﺳﺒﻴﻠﻪ‪.‬‬‫ﻟﻠﺒﴩﻳﺔ‪ ،‬ﻓﻬﻲ ﺇﺫﻥ ﹲ‬

‫ﻭﺍﻹﻧﺴﺎﻥ ﻳﺮﻏﺐ ﻓﻄﺮ ﹰﺓ ﰲ ﺍﻟﺘﺸﺒﻪ ﺑﺎﳌﺤﺒﻮﺏ ﻣﺎ ﺃﻣﻜﻦ‪ ،‬ﻟﺬﺍ ﻓﺎﻟﺬﻳﻦ ﻳﺴ ﹶﻌﻮﻥ ﰲ ﺳﺒﻴﻞ ﺣﺐ‬
‫»ﺣﺒﻴﺐ ﺍﷲ« ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺒﺬﻟﻮﺍ ﺟﻬﺪﻫﻢ ﻟﻠﺘﺸﺒﻪ ﺑﻪ ﺑﺎﺗﺒﺎﻉ ﹸﺳﻨﺘﻪ ﺍﻟﴩﻳﻔﺔ‪.‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻛﲈ ﺃﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺭﺣﻤ ﹰﺔ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻓﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻛﺬﻟﻚ ﳏﺒ ﹲﺔ‬
‫ﻧﻔﺴﻪ ‪-‬ﺑﺼﻮﺭﺓ ﻏﲑ ﳏﺪﻭﺩﺓ‪ -‬ﺑﻤﺤﺎﺳﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺟﻤﻴﻌ ﹰﺎ ﻭﺑﺠﲈﳍﺎ‬ ‫ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‪ .‬ﻭﻛﲈ ﺃﻧﻪ ﹸﻳﺤﺒﺐ ﹶ‬
‫ﻭﺯﻳﻨﺘﻬﺎ ﺇﱃ ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻓﺈﻧﻪ ﻛﺬﻟﻚ ﳛﺐ ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻭﻻﺳﻴﲈ ﺃﺻﺤﺎﺏ ﺍﻟﺸﻌﻮﺭ ﻣﻨﻬﻢ ﺍﻟﺬﻳﻦ ﻳﻘﺎﺑﻠﻮﻥ‬
‫ﹼ‬
‫ﻭﺃﺟﻞ ﺳﻌﻴﻪ ﻫﻮ ﺃﻥ‬ ‫ﲢﺒﺒﻪ ﳍﻢ ﺑﺎﳊﺐ ﻭﺍﻟﺘﻌﻈﻴﻢ‪ .‬ﻟﺬﺍ ﻓﺈﻥ ﺃﺳﻤﻰ ﻣﻘﺼﺪ ﺍﻹﻧﺴﺎﻥ ﰲ ﻣﺮﺿﺎﺓ ﺭﺑﻪ‪،‬‬
‫‪٨٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻋﺸﺮﺓ‬
‫ﻣﻮﺿﻊ ﻧﻈﺮ ﳏﺒﺔ ﺍﷲ ﺍﻟﺬﻱ ﺧﻠﻖ ﺍﳉﻨﺔ ﺑﻠﻄﺎﺋﻔﻬﺎ ﻭﳏﺎﺳﻨﻬﺎ ﻭﻟﺬﺍﺋﺬﻫﺎ ﻭﻧ ﹶﻌﻤﻬﺎ ﺑﺘﺠﻞ ﻣﻦ‬
‫ﹶ‬ ‫ﻳﻜﻮﻥ‬
‫ﲡﻠﻴﺎﺕ ﺭﲪﺘﻪ‪.‬‬
‫ﻭﺑﲈ ﺃﻥ ﺃﺣﺪ ﹰﺍ ﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﺃﻫ ﹰ‬
‫ﻼ ﳌﺤﺒﺘﻪ ﺳﺒﺤﺎﻧﻪ ﹼﺇﻻ ﺑﺎﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻷﲪﺪﻳﺔ ﻛﲈ ﻧﺺ‬
‫ﻭﺃﻫﻢ ﻭﻇﻴﻔﺔ ﺑﴩﻳﺔ‪.‬‬
‫ﹸ‬ ‫ﺃﻋﻈﻢ ﻣﻘﺼﺪ ﺇﻧﺴﺎﲏ‬
‫ﹸ‬ ‫ﻋﻠﻴﻪ ﻛﻼﻣﻪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺇﺫﻥ ﻓﺎﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﳌﺤﻤﺪﻳﺔ ﻫﻮ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﳊﺎﺩﻳﺔ ﻋﴩﺓ‬

‫ﻭﻫﻲ ﺛﻼﺙ ﻣﺴﺎﺋﻞ‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺇﻥ ﻟﺴﻨﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ ﺛﻼﺛﺔ ﻣﻨﺎﺑﻊ‪ ،‬ﻫﻲ‪:‬‬
‫ﺃﻗﻮﺍ ﹸﻟﻪ‪ ،‬ﻭﺃﻓﻌﺎﻟﻪ‪ ،‬ﻭﺃﺣﻮﺍﻟﻪ‪ .‬ﻭﻫﺬﻩ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺜﻼﺛﺔ ﻫﻲ ﻛﺬﻟﻚ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺍﻟﻔﺮﺍﺋﺾ‪ ،‬ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﻋﺎﺩﺍﺗﻪ ﷺ‪.‬‬
‫ﻓﻔﻲ ﻗﺴﻢ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻮﺍﺟﺐ‪ ،‬ﻻﻣﻨﺎﺹ ﻣﻦ ﺍﻻﺗﺒﺎﻉ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﻣﺠ ﹶﺒﺮ ﻋﲆ ﻫﺬﺍ ﺍﻻﺗﺒﺎﻉ‬
‫ﺑﺤﻜﻢ ﺇﻳﲈﻧﻪ‪ .‬ﻭﺍﳉﻤﻴﻊ ﺑﻼ ﺍﺳﺘﺜﻨﺎﺀ ﻣﻜ ﹼﻠﻔﻮﻥ ﺑﺄﺩﺍﺀ ﺍﻟﻔﺮﺽ ﻭﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﻳﱰﺗﺐ ﻋﲆ ﺇﳘﺎﻟﻪ ﺃﻭ‬
‫ﺗﺮﻛﻪ ﻋﺬﺍﺏ ﻭﻋﻘﺎﺏ‪.‬‬
‫ﻓﺄﻫﻞ ﺍﻹﻳﲈﻥ ﻫﻢ ﻣﻜ ﱠﻠﻔﻮﻥ ﺑﻪ ﺃﻳﻀ ﹰﺎ ﺣﺴﺐ ﺍﻷﻣﺮ ﺍﻻﺳﺘﺤﺒﺎﰊ‪،‬‬
‫ﻭﺃﻣﺎ ﰲ ﻗﺴﻢ ﺍﻟﻨﻮﺍﻓﻞ‪ ،‬ﹸ‬
‫ﻋﺬﺍﺏ ﻭﻻ ﻋﻘﺎﺏ‪ .‬ﻏﲑ ﺃﻥ ﺍﻟﻘﻴﺎﻡ ﲠﺎ ﻭﺍﺗﺒﺎﻋﻬﺎ ﻓﻴﻪ ﺃﺟﺮ ﻋﻈﻴﻢ‪ .‬ﻭﺗﻐﻴﲑ‬
‫ﹲ‬ ‫ﻭﻟﻜﻦ ﻟﻴﺲ ﰲ ﺗﺮﻙ ﺍﻟﻨﻮﺍﻓﻞ‬
‫ﺍﻟﻨﻮﺍﻓﻞ ﻭﺗﺒﺪﻳﻠﻬﺎ ﺑﺪﻋﺔ ﻭﺿﻼﻟﺔ ﻭﺧﻄﺄ ﻛﺒﲑ‪.‬‬
‫ﻭﺃﻣﺎ ﻋﺎﺩﺍﺗﻪ ﷺ ﻭﺣﺮﻛﺎﺗﻪ ﻭﺳﻜﻨﺎﺗﻪ ﺍﻟﺴﺎﻣﻴﺔ ﻓﻤﻦ ﺍﻷﻓﻀﻞ ﻭﺍﳌﺴﺘﺤﺴﻦ ﺟﺪ ﹰﺍ ﺗﻘﻠﻴﺪﹸ ﻫﺎ‬
‫ﻭﺍﺗﺒﺎﻋﻬﺎ ﺣﻜﻤ ﹰﺔ ﻭﻣﺼﻠﺤﺔ ﺳﻮﺍ ﹰﺀ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺸﺨﺼﻴﺔ ﺃﻭ ﺍﻟﻨﻮﻋﻴﺔ ﺃﻭ ﺍﻻﺟﺘﲈﻋﻴﺔ‪ ،‬ﻷﻥ ﻫﻨﺎﻙ ﰲ ﻛﻞ‬
‫ﻣﻨﺎﻓﻊ ﺣﻴﺎﺗﻴﺔ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺃﳖﺎ ﺑﺎﳌﺘﺎﺑﻌﺔ ﺗﺼﲑ ﺗﻠﻚ ﺍﻵﺩﺍﺏ‬ ‫ﹶ‬ ‫ﺣﺮﻛﺔ ﻣﻦ ﺣﺮﻛﺎﺗﻪ ﺍﻻﻋﺘﻴﺎﺩﻳﺔ‬
‫ﻭﺍﻟﻌﺎﺩﺍﺕ ﺑﺤﻜﻢ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻣﺎﺩﺍﻡ ‪-‬ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪ -‬ﻣﺘﺼﻔ ﹰﺎ ﺑﺄﺳﻤﻰ ﻣﺮﺍﺗﺐ ﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ‪ ،‬ﺑﺎﺗﻔﺎﻕ‬
‫ﺍﻷﻭﻟﻴﺎﺀ ﻭﺍﻷﻋﺪﺍﺀ‪ .‬ﻭﺃﻧﻪ ﷺ ﻫﻮ ﺍﳌﺼﻄﻔﻰ ﺍﳌﺨﺘﺎﺭ ﻣﻦ ﺑﲔ ﺑﻨﻲ ﺍﻟﺒﴩ‪ ،‬ﻭﻫﻮ ﺃﺷﻬﺮ ﺷﺨﺼﻴﺔ ﻓﻴﻬﻢ‬
‫ﺃﻛﻤﻞ ﺇﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﹶ‬
‫ﺃﻛﻤﻞ ﻗﺪﻭﺓ ﻭﻣﺮﺷﺪ ﺑﺪﻻﻟﺔ ﺁﻻﻑ ﺍﳌﻌﺠﺰﺍﺕ‪،‬‬ ‫ﺑﺎﺗﻔﺎﻕ ﺍﳉﻤﻴﻊ‪ ..‬ﻭﻣﺎ ﺩﺍﻡ ﻫﻮ ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٨٦‬‬
‫ﻛﻮﻧﹶﻪ‪ ،‬ﻭﺑﻜﲈﻻﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺑﺘﺼﺪﻳﻖ ﺣﻘﺎﺋﻖ ﻣﺎ ﺑ ﹼﻠﻐﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﺑﺸﻬﺎﺩﺓ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺍﻟﺬﻱ ﹼ‬
‫ﺳﻤﻮﺍ ﰲ ﻣﺮﺍﺗﺐ ﺍﻟﻜﲈﻻﺕ‪ ،‬ﻭﺗﺮ ﹼﻗﻮﺍ ﻓﻴﻬﺎ ﺑﺜﻤﺮﺍﺕ‬
‫ﺍﳊﻜﻴﻢ‪ ..‬ﻭﻣﺎ ﺩﺍﻡ ﻣﻼﻳﻴ ﹲﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﲈﻝ ﻗﺪ ﹶ‬
‫ﹸ‬
‫ﺃﻓﻀﻞ‬ ‫ﺍﺗﺒﺎﻋﻪ ﻓﻮﺻﻠﻮﺍ ﺇﱃ ﺳﻌﺎﺩﺓ ﺍﻟﺪﺍﺭﻳﻦ‪ ...‬ﻓﻼﺑﺪ ﺃﻥ ﺳﻨﺔ ﻫﺬﺍ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﷺ ﻭﺣﺮﻛﺎﺗﹺﻪ ﻫﻲ‬
‫ﻭﺃﺣﻜﻢ ﺩﺳﺘﻮﺭ‪ ،‬ﻭﺃﻋﻈﻢ ﻗﺎﻧﻮﻥ‪ ،‬ﻳﺘﺨﺬﻩ ﺍﳌﺴﻠﻢ‬
‫ﹸ‬ ‫ﹸ‬
‫ﻭﺃﻛﻤﻞ ﹸﻣﺮﺷﺪ ﻟﻼﺗﺒﺎﻉ ﻭﺍﻟﺴﻠﻮﻙ‬ ‫ﻧﻤﻮﺫﺝ ﻟﻺﻗﺘﺪﺍﺀ‬
‫ﺃﺳﺎﺳ ﹰﺎ ﰲ ﺗﻨﻈﻴﻢ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﺃﻭﻓﺮ ﻧﺼﻴﺐ ﻣﻦ ﻫﺬﺍ ﺍﻻﺗﺒﺎﻉ ﻟﻠﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ‪.‬‬
‫ﻓﺎﻟﺴﻌﻴﺪ ﺍﳌﺤﻈﻮﻅ ﻫﻮ ﻣﻦ ﻟﻪ ﹸ‬
‫ﻭﻣﻦ ﱂ ﻳﺘﺒﻊ ﺍﻟﺴﻨﺔ ﻓﻬﻮ ﰲ ﺧﴪﺍﻥ ﻣﺒﲔ ﺇﻥ ﻛﺎﻥ ﻣﺘﻜﺎﺳ ﹰ‬
‫ﻼ ﻋﻨﻬﺎ‪ ..‬ﻭﰲ ﺟﻨﺎﻳﺔ ﻛﱪ￯ ﺇﻥ ﻛﺎﻥ‬
‫)‪(١‬‬
‫ﻏﲑ ﻣﻜﱰﺙ ﲠﺎ‪ ..‬ﻭﰲ ﺿﻼﻟﺔ ﻋﻈﻴﻤﺔ ﺇﻥ ﻛﺎﻥ ﻣﻨﺘﻘﺪ ﹰﺍ ﳍﺎ ﺑﲈ ﻳﻮﻣﺊ ﺍﻟﺘﻜﺬﻳﺐ ﲠﺎ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻟﻘﺪ ﻭﺻﻒ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺮﺳﻮﻝ ﷺ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﺑﻘﻮﻟﻪ‪:‬‬
‫﴿‪) ﴾n m l k‬ﺍﻟﻘﻠﻢ‪.(٤ :‬‬

‫ﻭﻭﺻﻔﻪ ﺍﻟﺼﺤﺐ ﺍﻟﻜﺮﺍﻡ ﻛﲈ ﻭﺻﻔﺘﻪ ﺍﻟﺼﺤﺎﺑﻴﺔ ﺍﳉﻠﻴﻠﺔ ﺍﻟﺼﺪﻳﻘﺔ ﻋﺎﺋﺸﺔ ﺭﴈ ﺍﷲ ﻋﻨﻬﺎ‬

‫ﻗﺎﺋﻠﺔ‪) :‬ﻛﺎﻥ ﹸﺧ ﹸﻠﻘ ﹸﻪ ﺍﻟﻘﺮﺁﻥ(‪ (٢).‬ﺃﻱ »ﺇﻥ ﻣﺤﻤﺪ ﹰﺍ ﷺ ﻫﻮ ﺍﳌﺜﺎﻝ ﺍﻟﻨﻤﻮﺫﺝ ﳌﺎ ﺑﻴﻨﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﻣﻦ ﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﻫﻮ ﺃﻓﻀﻞ ﻣﻦ ﲤﺜﻠﺖ ﻓﻴﻪ ﺗﻠﻚ ﺍﻟﻤﺤﺎﺳ ﹸﻦ‪ ،‬ﺑﻞ ﺇﻧﻪ ﹸﺧﻠﻖ ﻓﻄﺮ ﹰﺓ ﻋﲆ ﺗﻠﻚ‬
‫ﻛﻞ ﻣﻦ ﺃﻓﻌﺎﻝ ﻫﺬﺍ ﺍﻟﻨﺒﻲ ﺍﻟﻌﻈﻴﻢﷺ ﻭﺃﻗﻮﺍ ﹸﻟﻪ‬
‫ﺍﳌﺤﺎﺳﻦ«‪ .‬ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﱞ‬
‫ﺃﺗﻌﺲ ﺃﻭﻟﺌﻚ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﺃﻣﺘﻪ ﺍﻟﺬﻳﻦ‬ ‫ﻭﺃﺣﻮﺍﻟﻪ‪ ،‬ﱞ‬
‫ﻭﻛﻞ ﻣﻦ ﺣﺮﻛﺎﺗﻪ ﻧﻤﻮﺫﺝ ﺇﻗﺘﺪﺍﺀ ﻟﻠﺒﴩﻳﺔ‪ ،‬ﻓﲈ ﹶ‬
‫ﻏﻔﻠﻮﺍ ﻋﻦ ﺳﻨﺘﻪ ﷺ ﳑﻦ ﻻ ﻳﺒﺎﻟﻮﻥ ﲠﺎ ﺃﻭ ﻳﺮﻳﺪﻭﻥ ﺗﻐﻴﲑﻫﺎ ﻓﲈ ﺃﺗﻌﺴﻬﻢ ﻭﻣﺎ ﺃﺷﻘﺎﻫﻢ!‬
‫ﹴ‬
‫ﺻﻮﺭﺓ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﳌﺎ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﷺ ﻗﺪ ﹸﺧﻠﻖ ﰲ ﺃﻓﻀﻞ ﻭﺿﻊ ﻭﺃﻋﺪﻟﹺﻪ ﻭﰲ ﺃﻛﻤﻞ‬
‫ﻭﺃﺗﻤﻬﺎ‪ ،‬ﻓﺤﺮﻛﺎﺗﹸﻪ ﻭﺳﻜﻨﺎﺗﻪ ﻗﺪ ﺳﺎﺭﺕ ﻋﲆ ﻭﻓﻖ ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺳﻴﺮﺗﹸﻪ ﺍﻟﴩﻳﻔﺔ ﺗﺒﲔ‬ ‫ﹼ‬
‫ﻫﺬﺍ ﺑﻴﺎﻧ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﻭﺑﻮﺿﻮﺡ ﺗﺎﻡ‪ ،‬ﺑﺄﻧﻪ ﻗﺪ ﻣﴣ ﻭﻓﻖ ﺍﻻﻋﺘﺪﺍﻝ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﰲ ﻛﻞ ﺣﺮﻛﺔ ﻣﻦ ﺣﺮﻛﺎﺗﻪ‬
‫ﻣﺘﺠﻨﺒ ﹰﺎ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻻﻋﺘﺼﺎﻡ ‪ ،٢‬ﺍﻻﺣﻜﺎﻡ ‪ ،١‬ﺍﳉﻬﺎﺩ ‪١٠٩‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﻣﺎﺭﺓ ‪٣٣‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻟﺒﻴﻌﺔ ‪٢٧‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪،‬‬
‫ﺍﳌﺴﻨﺪ ‪.٣٦١/٢‬‬
‫)‪ (٢‬ﻣﺴﻠﻢ‪ ،‬ﺻﻼﺓ ﺍﳌﺴﺎﻓﺮﻳﻦ ‪١٣٩‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻻﺣﻜﺎﻡ ‪١٤‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٢١٦ ،١٦٣ ،٩١/٦‬‬
‫‪٨٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻋﺸﺮﺓ‬

‫ﻧﻌﻢ ﳌﺎ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﷺ ﻗﺪ ﺍﻣﺘﺜﻞ ﺍﻣﺘﺜﺎﻻﹰ ﻛﺎﻣﻼﹰ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪﴾[ Z Y﴿ :‬‬

‫)ﻫﻮﺩ‪ (١١٢ :‬ﻓﺎﻻﺳﺘﻘﺎﻣ ﹸﺔ ﺗﻈﻬﺮ ﰲ ﲨﻴﻊ ﺃﻓﻌﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ﻭﺃﺣﻮﺍﻟﻪ ﻇﻬﻮﺭ ﹰﺍ ﻻ ﹶ‬
‫ﻟﺒﺲ ﻓﻴﻪ‪.‬‬
‫ﻓﻤﺜﻼﹰ‪ :‬ﺇﻥ ﻗﻮﺍﻩ ﺍﻟﻌﻘﻠﻴﺔ ﻗﺪ ﺳﺎﺭﺕ ﺩﺍﺋﻤ ﹰﺎ ﺿﻤﻦ ﺍﳊﻜﻤﺔ ﺍﻟﺘﻲ ﻫﻲ ﳏﻮﺭ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﳊﺪ‬
‫ﺍﻟﻮﺳﻂ‪ ،‬ﻣﺒﺮﺃ ﹰﺓ ﻋﲈ ﻳﻔﺴﺪﹸ ﻫﺎ ﻭﻳﻜﺒﺘﹸﻬﺎ ﻣﻦ ﺇﻓﺮﺍﻁ ﻭﺗﻔﺮﻳﻂ ﺃﻱ ﺍﻟﻐﺒﺎﺀ ﻭﺍﳋﺐ‪.‬‬
‫ﻭﺇﻥ ﻗﻮﺍﻩ ﺍﻟﻐﻀﺒﻴﺔ ﻗﺪ ﺳﺎﺭﺕ ﺩﺍﺋﻤ ﹰﺎ ﺿﻤﻦ ﺍﻟﺸﺠﺎﻋﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﳏﻮﺭ ﺍﻻﺳﺘﻘﺎﻣﺔ‬
‫ﻭﺍﳊﺪ ﺍﻟﻮﺳﻂ‪ ،‬ﻣﻨﺰﻫ ﹰﺔ ﻋﲈ ﻳﻔﺴﺪﻫﺎ ﻣﻦ ﺇﻓﺮﺍﻁ ﻭﺗﻔﺮﻳﻂ ﺃﻱ ﺍﳉﺒﻦ ﻭﺍﻟﺘﻬﻮﺭ‪.‬‬
‫ﻣﺤﻮﺭ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺩﺍﺋﲈ ﻭﻫﻲ ﺍﻟﻌﻔﺔ ﻭﺍﺳﺘﻘﺎﻣﺖ ﻋﻠﻴﻬﺎ ﺑﺄﺳﻤﻰ‬
‫ﹶ‬ ‫ﻭﺇﻥ ﻗﻮﺗﻪ ﺍﻟﺸﻬﻮﻳﺔ ﻗﺪ ﺍﲣﺬﺕ‬
‫ﺩﺭﺟﺎﺕ ﺍﻟﻌﺼﻤﺔ‪ ،‬ﻓﺼﻔﺖ ﻣﻦ ﻓﺴﺎﺩ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﻣﻦ ﺇﻓﺮﺍﻁ ﻭﺗﻔﺮﻳﻂ ﺃﻱ ﺍﳋﻤﻮﺩ ﻭﺍﻟﻔﺠﻮﺭ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻧﻪ ﷺ ﻗﺪ ﺍﺧﺘﺎﺭ ﺣﺪ ﺍﻻﺳﺘﻘﺎﻣﺔ ﰲ ﲨﻴﻊ ﺳﻨﻨﻪ ﺍﻟﴩﻳﻔﺔ ﺍﻟﻄﺎﻫﺮﺓ ﻭﰲ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ‬
‫ﺍﻟﻔﻄﺮﻳﺔ ﻭﰲ ﲨﻴﻊ ﺃﺣﻜﺎﻣﻪ ﺍﻟﴩﻋﻴﺔ‪ ،‬ﻭﺗﺠﻨﹼﺐ ﻛﻠﻴ ﹰﺎ ﻣﻦ ﺍﻟﻈﻠﻢ ﻭﺍﻟﻈﻠﲈﺕ ﺃﻱ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ‪،‬‬
‫ﻭﺍﻹﴎﺍﻑ ﻭﺍﻟﺘﺒﺬﻳﺮ‪ ،‬ﺣﺘﻰ ﺇﻧﻪ ﻗﺪ ﺍﲣﺬ ﺍﻻﻗﺘﺼﺎ ﹶﺩ ﻟﻪ ﺩﻟﻴ ﹰ‬
‫ﻼ ﻣﺘﺠﻨﺒ ﹰﺎ ﺍﻹﴎﺍﻑ ﻧﻬﺎﺋﻴ ﹰﺎ‪ ،‬ﰲ ﻛﻼﻣﻪ ﻭﰲ‬
‫ﺃﻛﻠﻪ ﻭﰲ ﴍﺑﻪ‪.‬‬
‫ﺁﻻﻑ ﺍﳌﺠﻠﺪﺍﺕ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﺎ ﺍﻛﺘﻔﻴﻨﺎ ﲠﺬﻩ ﺍﻟﻘﻄﺮﺓ ﻣﻦ‬
‫ﹸ‬ ‫ﻭﻗﺪ ﹸﺃ ﹼﻟﻔﺖ ﰲ ﺗﻔﺼﻴﻞ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻟﺒﺤﺮ‪ ،‬ﺇﺫ »ﺍﻟﻌﺎﺭﻑ ﺗﻜﻔﻴﻪ ﺍﻹﺷﺎﺭﺓ«‪.‬‬
‫ﺍﻟ ﹼﻠﻬﻢ ﹶﺻ ﱢﻞ ﻋﲆ ﺟﺎﻣﻊ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻭﻣﻈﻬﺮ ﴎ ﴿‪ ﴾n m l k‬ﺍﻟﺬﻱ‬
‫ﻗﺎﻝ‪» :‬ﻣﻦ ﲤﺴﻚ ﺑﺴﻨﺘﻲ ﻋﻨﺪ ﻓﺴﺎﺩ ﺃﻣﺘﻲ ﻓﻠﻪ ﺃﺟﺮ ﻣﺎﺋﺔ ﺷﻬﻴﺪ«‪.‬‬

‫﴿ ‪ÍÌËÊÉÈÇÆÅÄÃÂÁÀ‬‬
‫‪﴾ ÒÑÐÏÎ‬‬
‫﴿‪﴾\[ZYXWVUTSRQ‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‬
‫ﲣﺺ ﻧﻜﺘﺘﲔ ﻗﺮﺁﻧﻴﺘﲔ ﳌﻨﺎﺳﺒﺔ ﺳﺆﺍﻟﲔ ﺟﺰﺋﻴﲔ ﺳﺄﳍﲈ ﺍﻷﺥ ﺭﺃﻓﺖ‬

‫ﺎﺳ ﹺﻤ ﹺﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‬

‫ﺑﹺ ﹾ‬

‫﴿ ‪﴾o n m l k j‬‬

‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﻋﲆ ﺇﺧﻮﺍﻧﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬

‫ﺇﻥ ﺃﺳﺌﻠﺘﻚ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﻌﺼﻴﺐ ﺍﻟﺬﻱ ﳛﻴﻄﻨﻲ‪،‬‬ ‫ﺃﺧﻲ ﺍﻟﺼﺎﺩﻕ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺴﻴﺪ ﺭﺃﻓﺖ)*(! ﱠ‬
‫ﲡﻌﻠﻨﻲ ﰲ ﻭﺿﻊ ﹸﻣﺤﺮﺝ ﻷﻥ ﺳﺆﺍ ﹶﻟﻴﻜﻢ ‪-‬ﰲ ﻫﺬﻩ ﺍﳌﺮﺓ‪ -‬ﻭﺇﻥ ﻛﺎﻧﺎ ﺟﺰﺋﻴﲔ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﻲ ﺭﺃﻳﺘﻬﲈ ﻋﲆ‬
‫ﺟﺎﻧﺐ ﻣﻦ ﺍﻷﳘﻴﺔ‪ ،‬ﳌﺎ ﳍﲈ ﻣﻦ ﻋﻼﻗﺔ ﻣﻊ ﻧﻜﺘﺘﲔ ﻗﺮﺁﻧﻴﺘﲔ‪ ،‬ﻭﻷﻥ ﺳﺆﺍﻟﻜﻢ ﺣﻮﻝ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ‬
‫ﻋﻠﻤﻲ ﺍﳉﻐﺮﺍﻓﻴﺔ ﻭﺍﻟﻔﻠﻚ ﺣﻮﻝ ﻃﺒﻘﺎﺕ ﺍﻷﺭﺽ ﺍﻟﺴﺒﻊ ﻭﺍﻟﺴﺒﻊ‬ ‫ﻳﺘﻌﺮﺽ ﻟﻠﺸﺒﻬﺎﺕ ﺍﻟﺘﻲ ﺗﺮﺩ ﻣﻦ ﹶ‬
‫ﺍﻟﻄﺒﺎﻕ‪ .‬ﻟﺬﺍ ﻧﺒﲔ ﻫﻨﺎ ﺑﻴﺎﻧ ﹰﺎ ﻋﻠﻤﻴ ﹰﺎ ﻭﻛﻠﻴ ﹰﺎ ﻭﻣﺠﻤ ﹰ‬
‫ﻼ ﻧﻜﺘﺘﲔ ﻗﺮﺁﻧﻴﺘﲔ ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻦ ﺟﺰﺋﻴﺔ ﺍﻟﺴﺆﺍﻝ‪،‬‬
‫ﻭﺃﻧﺖ ﺑﺪﻭﺭﻙ ﺗﺄﺧﺬ ﺣﺼﺘﻚ ﻣﻨﻪ ﺇﺯﺍﺀ ﺳﺆﺍ ﹶﻟﻴﻚ ﺍﳉﺰﺋﻴﲔ‪.‬‬
‫‪٨٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‬
‫ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻘﻄﺘﲔ‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪) ﴾ x w v u t s r q p o﴿ :‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪(٦٠:‬‬

‫﴿‪) ﴾Z Y X W V U T‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪(٥٨:‬‬

‫ﺍﻟﺮﺯﻕ ﺑﻴﺪ ﺍﻟﻘﺪﻳﺮ ﺍﳉﻠﻴﻞ ﻭﺣﺪﹶ ﻩ‪ ،‬ﻭﳜﺮﺝ ﻣﻦ ﺧﺰﻳﻨﺔ‬ ‫ﹸ‬ ‫ﺑﺪﻻﻟﺔ ﻫﺎﺗﲔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﻳﻤﺘﲔ؛‬
‫ﻓﺮﺯﻕ ﻛﻞ ﺫﻱ ﺣﻴﺎﺓ ﺑﻌﻬﺪﺓ ﺭﺑﻪ‪ ،‬ﻓﻴﻠﺰﻡ ﹼﺃﻻ ﻳﻤﻮﺕ ﺃﺣﺪﹲ ﺟﻮﻋ ﹰﺎ‪ .‬ﻭﻟﻜﻦ ﻳﺒﺪﻭ ﺃﻥ‬
‫ﺭﲪﺘﻪ ﺩﻭﻥ ﻭﺳﺎﻃﺔ‪ .‬ﹸ‬
‫ﻭﻛﺸﻒ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻫﻮ‪:‬‬
‫ﹶ‬ ‫ﺍﻟﺬﻳﻦ ﻳﻤﻮﺗﻮﻥ ﺟﻮﻋ ﹰﺎ‪ ،‬ﺃﻭ ﻣﻦ ﻓﻘﺪﺍﻥ ﺍﻟﺮﺯﻕ ﻛﺜﲑﻭﻥ‪ .‬ﺇﻥ ﺣﻞ ﻫﺬﺍ ﺍﻟﴪ‬
‫ﺇﻥ ﺍﻟﺘﻌﻬﺪ ﺍﻟﺮﺑﺎﲏ ﺑﺎﻟﺮﺯﻕ ﻭﺗﻜ ﹼﻔ ﹶﻠﻪ ﻟﻪ ﺑﻨﻔﺴﻪ ﺣﻘﻴﻘﺔ ﺛﺎﺑﺘﺔ‪ .‬ﻓﻼ ﺃﺣﺪﹶ ﻳﻤﻮﺕ ﻣﻦ ﻋﺪﻡ ﺍﻟﺮﺯﻕ‪،‬‬
‫ﱠ‬
‫ﻗﺴﻢ ﻣﻨﻪ ﺍﺣﺘﻴﺎﻃ ﹰﺎ ﻋﲆ‬
‫ﻷﻥ ﺍﻟﺮﺯﻕ ﺍﻟﺬﻱ ﻳﺮﺳﻠﻪ ﺍﳊﻜﻴﻢ ﺫﻭ ﺍﳉﻼﻝ ﺇﱃ ﺟﺴﻢ ﺍﻟﻜﺎﺋﻦ ﺍﳊﻲ ﹸﻳﺪﹼ ﺧﺮ ﹲ‬
‫ﻫﻴﺌﺔ ﺷﺤﻮﻡ ﻭﺩﻫﻮﻥ ﺩﺍﺧﻠﻴﺔ‪ .‬ﺑﻞ ﹸﻳﺪﹼ ﺧﺮ ﻗﺴﻢ ﻣﻦ ﺍﻟﺮﺯﻕ ﺍﳌﺮﺳﻞ ﰲ ﺯﻭﺍﻳﺎ ﺣﺠﲑﺍﺕ ﺍﳉﺴﻢ ﻛﻲ‬
‫ﻳﴫﻑ ﻣﻨﻪ ﰲ ﻭﺍﺟﺒﺎﺕ ﺍﳉﺴﻢ ﻋﻨﺪ ﻋﺪﻡ ﳎﻲﺀ ﺍﻟﺮﺯﻕ ﻣﻦ ﺍﳋﺎﺭﺝ‪.‬‬
‫ﻓﺎﻟﺬﻳﻦ ﻳﻤﻮﺗﻮﻥ ﺇﺫﻥ‪ ،‬ﺇﻧﲈ ﻳﻤﻮﺗﻮﻥ ﻗﺒﻞ ﻧﻔﺎﺩ ﻫﺬﺍ ﺍﻟﺮﺯﻕ ﺍﻻﺣﺘﻴﺎﻃﻲ ﺍﻟﻤﺪﹼ ﺧﺮ‪ ،‬ﺃﻱ ﺇﻥ ﺫﻟﻚ‬
‫ﻧﺎﺷﺊ ﻣﻦ ﺗﺮﻙ ﹴ‬
‫ﻋﺎﺩﺓ ﺑﺴﻮﺀ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬ ‫ﹴ‬ ‫ﹴ‬
‫ﻣﺮﺽ‬ ‫ﺍﳌﻮﺕ ﻻ ﻳﻨﺠﻢ ﻣﻦ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﺇﻧﲈ ﻣﻦ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺮﺯﻕ ﺍﻟﻔﻄﺮﻱ ﺍﻟﻤﺪﹼ ﺧﺮ ﺑﺼﻮﺭﺓ ﺷﺤﻮﻡ ﰲ ﺟﺴﻢ ﺍﻟﻜﺎﺋﻦ ﺍﳊﻲ‪ ،‬ﺇﻧﲈ ﻳﺪﻭﻡ ﻭﻳﺴﺘﻤﺮ‬
‫ﻼ‪ .‬ﺑﻞ ﻗﺪ ﻳﺴﺘﻤﺮ ﺿﻌﻒ ﺫﻟﻚ‪ ،‬ﺇﺛﺮ ﻣﺮﺽ ﺃﻭ ﺍﺳﺘﻐﺮﺍﻕ ﺭﻭﺣﺎﲏ‪ .‬ﺣﺘﻰ‬ ‫ﺑﻤﻌﺪﻝ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ ﻛﺎﻣ ﹰ‬
‫ﻛﺘﺒﺖ ﺍﻟﺼﺤﻒ ‪-‬ﻗﺒﻞ ﺗﺴﻊ ﻭﺛﻼﺛﲔ ﺳﻨﺔ‪ (١).‬ﺃﻥ ﺭﺟ ﹰ‬
‫ﻼ ﻗﺪ ﻗﴣ ﻣﺘﺤﺪﻳ ﹰﺎ ﺳﺒﻌﲔ ﻳﻮﻣ ﹰﺎ ﰲ ﺳﺠﻦ‬
‫ﻟﻨﺪﻥ ﺩﻭﻥ ﺃﻥ ﻳﺬﻭﻕ ﺷﻴﺌ ﹰﺎ ﻭﻇﻞ ﻋﲆ ﺻﺤﺔ ﻭﻋﺎﻓﻴﺔ‪.‬‬
‫ﻓﲈ ﺩﺍﻡ ﺍﻟﺮﺯﻕ ﺍﻟﻔﻄﺮﻱ ﻳﺪﻭﻡ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ ﺑﻞ ﺳﺒﻌﲔ ﻭﺛﲈﻧﲔ ﻳﻮﻣ ﹰﺎ‪ ،‬ﻭﺃﻥ ﲡﲇ ﺍﺳﻢ ﺍﻟﺮﺯﺍﻕ‬
‫ﻇﺎﻫﺮ ﻋﲆ ﻣﺪﹼ ﺍﻟﺒﺴﻴﻄﺔ ﺑﺠﻼﺀ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺯﻕ ﻳﺘﺪﻓﻖ ﻣﻦ ﺣﻴﺚ ﻻ ﹸﻳﺤﺘﺴﺐ ﻣﻦ ﺍﻷﺛﺪﺍﺀ ﻭﳜﺮﺝ ﻣﻦ‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﺳﻨﺔ ‪.١٩٢٠‬‬

‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٩٠‬‬
‫ﻭﻳﺤﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﳌﻮﺕ ﺟﻮﻋ ﹰﺎ ﻗﺒﻞ ﺍﻧﺘﻬﺎﺀ‬
‫ﺍﻷﻛﲈﻡ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﺫﻟﻚ ﺍﻻﺳﻢ ﻳﻤﺪﹼ ﺍﻟﻜﺎﺋﻦ ﻭﻳﺴﻌﻔﻪ ﹸ‬
‫ﺍﻟﺮﺯﻕ ﺍﻟﻔﻄﺮﻱ‪ ،‬ﻣﺎ ﱂ ﻳﺘﺪﺧﻞ ﺍﻟﺒﴩ ﺍﳌﺘﻠﺒﺲ ﺑﺎﻟﴩ ﺑﺴﻮﺀ ﻋﻤﻠﻪ‪.‬‬
‫ﻭﳍﺬﺍ ﻓﺎﻟﺬﻳﻦ ﻳﻤﻮﺗﻮﻥ ﺟﻮﻋ ﹰﺎ ﻗﺒﻞ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ‪ ،‬ﻻ ﻳﻤﻮﺗﻮﻥ ﺑﺴﺒﺐ ﻋﺪﻡ ﺍﻟﺮﺯﻕ ﻗﻄﻌ ﹰﺎ‪ ،‬ﺑﻞ‬
‫ﹴ‬
‫ﻧﺎﺷﺊ ﻣﻦ ﺗﺮﻙ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﺇﺫ‪» :‬ﺗﺮﻙ ﺍﻟﻌﺎﺩﺍﺕ ﻣﻦ‬ ‫ﻣﻦ ﻋﺎﺩﺓ ﻧﺎﺷﺌﺔ ﻣﻦ ﺳﻮﺀ ﺍﻻﺧﺘﻴﺎﺭ ﻭﻣﻦ ﻣﺮﺽ‬
‫ﺍﳌﻬﻠﻜﺎﺕ« ﻗﺎﻋﺪﺓ ﻣﻄﺮﺩﺓ‪.‬‬
‫ﻓﻴﺼﺢ ﺍﻟﻘﻮﻝ ﺇﺫﻥ‪ :‬ﺃﻧﻪ ﻻ ﻣﻮﺕ ﻣﻦ ﺍﳉﻮﻉ‪.‬‬
‫ﻣﺸﺎﻫﺪ ﺃﻣﺎﻡ ﺍﻷﻧﻈﺎﺭ ﺃﻥ ﺍﻟﺮﺯﻕ ﻳﺘﻨﺎﺳﺐ ﺗﻨﺎﺳﺒ ﹰﺎ ﻋﻜﺴﻴ ﹰﺎ ﻣﻊ ﺍﻻﻗﺘﺪﺍﺭ ﻭﺍﻻﺧﺘﻴﺎﺭ‪،‬‬
‫ﹶ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ‬
‫ﻼ‪ :‬ﺇﻥ ﺍﻟﻄﻔﻞ ﻗﺒﻞ ﺃﻥ ﻳﻮ ﹶﻟﺪ‪ ،‬ﻭﻟﻴﺲ ﻟﻪ ﻣﻦ ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻻﻗﺘﺪﺍﺭ ﳾﺀ‪ ،‬ﺳﺎﻛﻦ ﰲ ﺭﺣﻢ ﺍﻷﻡ‪،‬‬ ‫ﻓﻤﺜ ﹰ‬
‫ﻳﺴﻴﻞ ﺇﻟﻴﻪ ﺭﺯ ﹸﻗﻪ ﺩﻭﻥ ﺃﻥ ﳛﺘﺎﺝ ﺣﺘﻰ ﺇﱃ ﺣﺮﻛﺔ ﺷﻔﺘﻴﻪ‪ .‬ﻭﺣﻴﻨﲈ ﻳﻔﺘﺢ ﻋﻴﻨﻴﻪ ﻟﻠﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﻳﻤﻠﻚ‬
‫ﻭﺣﺴ ﹰﺎ ﻛﺎﻣﻨ ﹰﺎ ﻓﻴﻪ‪ ،‬ﻓﺈﻧﻪ ﻻ ﳛﺘﺎﺝ ﹼﺇﻻ ﺇﱃ ﺣﺮﻛﺔ ﺇﻟﺼﺎﻕ‬
‫ﺍﻗﺘﺪﺍﺭ ﹰﺍ ﻭﻻ ﺍﺧﺘﻴﺎﺭ ﹰﺍ‪ ،‬ﹼﺇﻻ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺍﻟﻘﺎﺑﻠﻴﺎﺕ‪ ،‬ﹼ‬
‫ﹺ‬
‫ﻭﺑﺄﻟﻄﻒ‬ ‫ﺃﻛﻤﻞ ﻏﺬﺍﺀ ﻭﺃﺳﻬ ﹸﻠﻪ ﻫﻀﻤ ﹰﺎ‪،‬‬
‫ﻓﻤﻪ ﺑﺎﻟﺜﺪﻱ ﻓﺤﺴﺐ‪ ،‬ﻭﺇﺫﺍ ﺑﻤﻨﺎﺑﻊ ﺍﻟﺜﺪﻱ ﺗﺘﺪﻓﻖ ﺑﺮﺯﻕ ﻫﻮ ﹸ‬
‫ﹸ‬
‫ﺍﻟﺮﺯﻕ ﺍﳌﻴﺴﻮﺭ‬ ‫ﺻﻮﺭﺓ ﻭﺃﻋﺠﺐ ﻓﻄﺮﺓ‪ .‬ﺛﻢ ﻛﻠﲈ ﻧﲈ ﻟﺪﻳﻪ ﺍﻻﻗﺘﺪﺍﺭ ﻭﺍﻻﺧﺘﻴﺎﺭ ﺍﺣﺘﺠﺐ ﻋﻨﻪ ﺫﻟﻚ‬
‫ﺍﳉﻤﻴﻞ ﺷﻴﺌ ﹰﺎ ﻓﺸﻴﺌ ﹰﺎ‪ ،‬ﺣﺘﻰ ﻳﻨﻘﻄﻊ ﺍﻟﻨﺒﻊ ﻭﻳﻐﻮﺭ‪ ،‬ﻓ ﹸﻴﺮﺳﻞ ﺇﻟﻴﻪ ﺭﺯ ﹸﻗﻪ ﻣﻦ ﺃﻣﺎﻛ ﹶﻦ ﺃﺧﺮ￯‪ .‬ﻭﻟﻜﻦ ﻷﻥ‬
‫ﺍﻗﺘﺪﺍﺭﻩ ﻭﺍﺧﺘﻴﺎﺭﻩ ﻟﻴﺴﺎ ﻋﲆ ﺍﺳﺘﻌﺪﺍﺩ ﺑﻌﺪﹸ ﻟﺘﺘﺒﻊ ﺍﻟﺮﺯﻕ‪ ،‬ﻓﺈﻥ ﺍﻟﺮﺯﺍﻕ ﺍﻟﻜﺮﻳﻢ ﳚﻌﻞ ﺷﻔﻘﺔ ﻭﺍﻟﺪﻳﻪ‬
‫ﻭﺭﲪﺘﻬﲈ ﻣﻤﺪ ﹰﺓ ﻻﺧﺘﻴﺎﺭﻩ ﻭ ﹸﻣﺴﻌﻔﺔ ﻻﻗﺘﺪﺍﺭﻩ‪ .‬ﺛﻢ ﻋﻨﺪﻣﺎ ﻳﺘﻜﺎﻣﻞ ﺍﻻﻗﺘﺪﺍﺭ ﻭﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻓﻼ ﻳﻌﺪﻭ‬
‫ﻼ‪ :‬ﺗﻌﺎﻝ ﺍﻃﻠﺒﻨﻲ‪ ،‬ﻓﺘﺶ ﻋﻨﻲ ﻭﺧﺬﲏ‪.‬‬ ‫ﺍﻟﺮﺯﻕ ﻧﺤﻮﻩ‪ ،‬ﻭﻻ ﻳﺴﺎﻕ ﺇﻟﻴﻪ‪ ،‬ﺑﻞ ﻳﺴﻜﻦ ﻗﺎﺋ ﹰ‬
‫ﹴ‬
‫ﺣﻴﻮﺍﻧﺎﺕ ﻻ ﺍﻗﺘﺪﺍﺭ ﳍﺎ‬ ‫ﻓﺎﻟﺮﺯﻕ ﺇﺫﻥ ﻣﺘﻨﺎﺳﺐ ﺗﻨﺎﺳﺒ ﹰﺎ ﻋﻜﺴﻴ ﹰﺎ ﻣﻊ ﺍﻻﻗﺘﺪﺍﺭ ﻭﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﺑﻞ ﺇﻥ‬
‫ﺃﻓﻀﻞ ﻭﺃﺣﺴﻦ ﻣﻦ ﻏﲑﻫﺎ ﻛﲈ ﺃﻭﺿﺤﻨﺎ ﺫﻟﻚ ﰲ ﺭﺳﺎﺋﻞ ﻋﺪﺓ‪.‬‬ ‫ﹶ‬ ‫ﻭﻻ ﺍﺧﺘﻴﺎﺭ ﺗﻌﻴﺶ‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﻟﻺﻣﻜﺎﻥ ﺃﻧﻮﺍﻉ ﻭﺃﻗﺴﺎﻡ ﻫﻲ‪ :‬ﺍﻹﻣﻜﺎﻥ ﺍﻟﻌﻘﲇ ﻭﺍﻹﻣﻜﺎﻥ ﺍﻟﻌﺮﰲ ﻭﺍﻹﻣﻜﺎﻥ ﺍﻟﻌﺎﺩﻱ‪ .‬ﻓﺈﻥ‬
‫ﱂ ﺗﻜﻦ ﺍﻟﺤﺎﺩﺛ ﹸﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺿﻤﻦ ﺍﻹﻣﻜﺎﻥ ﺍﻟﻌﻘﲇ‪ ،‬ﻓﺈﳖﺎ ﺗﹸﺮ ﹼﺩ ﻭﺗﹸﺮﻓﺾ‪ .‬ﻭﺇﻥ ﱂ ﺗﻜﻦ ﺿﻤﻦ ﺍﻹﻣﻜﺎﻥ‬
‫ﺍﻟﻌﺮﰲ ﺃﻳﻀ ﹰﺎ ﻓﺈﳖﺎ ﺗﻜﻮﻥ ﻣﻌﺠﺰﺓ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻛﺮﺍﻣ ﹰﺔ ﺑ ﹸﻴﴪ‪ .‬ﻭﺇﻥ ﱂ ﺗﻜﻦ ﳍﺎ ﻧﻈﲑ ﹸﻋﺮﻓ ﹰﺎ ﻭﻗﺎﻋﺪ ﹰﺓ ﻓﻼ‬
‫ﺗﹸﻘﺒﻞ ﹼﺇﻻ ﺑﱪﻫﺎﻥ ﻗﺎﻃﻊ ﺑﺪﺭﺟﺔ ﺍﻟﺸﻬﻮﺩ‪.‬‬
‫‪٩١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‬

‫ﻓﺒﻨﺎ ﹰﺀ ﻋﲆ ﻫﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﻷﺣﻮﺍﻝ ﺍﳋﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺓ ﺍﳌﺮﻭﻳﺔ ﻋﻦ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﺍﻟﺒﺪﻭﻱ ) ﹸﻗﺪﺱ‬
‫ﴎﻩ()*( ﺍﻟﺬﻱ ﱂ ﻳﺬﻕ ﻃﻌﺎﻣ ﹰﺎ ﻃﻮﺍﻝ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ‪ ،‬ﺇﻧﲈ ﻫﻲ ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺍﻹﻣﻜﺎﻥ ﺍﻟﻌﺮﰲ‪ ،‬ﻭﺗﻜﻮﻥ‬
‫ﻛﺮﺍﻣ ﹰﺔ ﻟﻪ‪ ،‬ﺑﻞ ﺭﺑﲈ ﻫﻲ ﻋﺎﺩﺓ ﺧﺎﺭﻗﺔ ﻟﻪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺭﻭﺍﻳﺎﺕ ﻣﺘﻮﺍﺗﺮﺓ ﺗﹸﻨﻘﻞ ﻋﻦ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﺍﻟﺒﺪﻭﻱ ) ﹸﻗﺪﺱ ﴎﻩ( ﺃﻧﻪ ﰲ ﺃﺛﻨﺎﺀ ﺍﺳﺘﻐﺮﺍﻗﻪ‬
‫ﺍﻟﺮﻭﺣﺎﲏ ﻛﺎﻥ ﻳﺄﻛﻞ ﻛﻞ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﻓﺎﳊﺎﺩﺛﺔ ﻭﻗﻌﺖ ﻓﻌ ﹰ‬
‫ﻼ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺴﺖ ﺩﺍﺋﻤ ﹰﺎ‪ ،‬ﻭﺇﻧﲈ‬
‫ﺑﻌﺾ ﺍﻷﺣﻴﺎﻥ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﻜﺮﺍﻣﺔ‪ .‬ﻭﻫﻨﺎﻙ ﺍﺣﺘﲈﻝ ﺃﻥ ﺣﺎﻟﺘﻪ ﺍﻻﺳﺘﻐﺮﺍﻗﻴﺔ ﻛﺎﻧﺖ ﻏﲑ ﳏﺘﺎﺟﺔ‬
‫ﺣﺪﺛﺖ ﹶ‬
‫ﺇﱃ ﻃﻌﺎﻡ‪ ،‬ﻟﺬﺍ ﺃﺻﺒﺤﺖ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ ﰲ ﺣﻜﻢ ﺍﻟﻌﺎﺩﺓ‪.‬‬
‫ﺣﻮﺍﺩﺙ ﻛﺜﲑ ﹲﺓ ﻣﻮﺛﻮﻗ ﹲﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﻋﲈﻝ ﺍﳋﺎﺭﻗﺔ ﻋﻦ ﺃﻭﻟﻴﺎﺀ ﻛﺜﲑﻳﻦ‬
‫ﹸ‬ ‫ﻭﻗﺪ ﺭﻭﻳﺖ‬
‫ﻣﻦ ﺃﻣﺜﺎﻝ ﺍﻟﺴﻴﺪ ﺍﲪﺪ ﺍﻟﺒﺪﻭﻱ ) ﹸﻗﺪﺱ ﴎﻩ(‪.‬‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ ‪-‬ﻛﲈ ﺃﺛﺒﺘﻨﺎ ﰲ ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‪ -‬ﻭﺃﻥ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﺍﻟﺮﺯﻕ ﺍﻟﻤﺪﹼ ﺧﺮ ﻳﺪﻭﻡ ﹶ‬
‫ﺍﻻﻧﻘﻄﺎﻉ ﻋﻦ ﺍﻟﻄﻌﺎﻡ ﻃﻮﺍﻝ ﺗﻠﻚ ﺍﻟﻔﱰﺓ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﳌﻤﻜﻨﺔ ﻋﺎﺩﺓﹰ‪ ،‬ﻭﺃﻧﻪ ﻗﺪ ﹶﺭ ﹶﻭ ﹾﺕ ﺗﻠﻚ ﺍﳊﺎﻻﺕ‬
‫ﺭﻭﺍﻳﺎﺕ ﻣﻮﺛﻮﻗﺔ ﻣﻦ ﺃﺷﺨﺎﺹ ﺃﻓﺬﺍﺫ‪ ،‬ﻓﻼﺑﺪ ﹼﺃﻻ ﺗﹸﻨﻜﺮ ﻗﻄﻌ ﹰﺎ‪.‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ‪ :‬ﳌﻨﺎﺳﺒﺔ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻧﺒﲔ ﻣﺴﺄﻟﺘﲔ ﻣﻬﻤﺘﲔ‪.‬‬
‫ﺃﺻﺤﺎﺏ ﻋﻠﻮﻡ ﺍﳉﻐﺮﺍﻓﻴﺔ ﻭﺍﻟﻔﻠﻚ ﺑﻘﻮﺍﻧﻴﻨﻬﺎ ﺍﻟﻘﺎﴏﺓ ﻭﺩﺳﺎﺗﲑﻫﺎ ﺍﻟﻀﻴﻘﺔ‬‫ﹸ‬ ‫ﳌﺎ ﻋﺠﺰ‬
‫ﻭﻣﻮﺍﺯﻳﻨﻬﺎ ﺍﻟﺼﻐﲑﺓ ﺃﻥ ﻳﺮ ﹶﻗﻮﺍ ﺇﱃ ﺳﲈﻭﺍﺕ ﺍﻟﻘﺮﺁﻥ ﻭﺃﻥ ﻳﻜﺸﻔﻮﺍ ﻋﻦ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺴﺒﻊ ﳌﻌﺎﲏ ﻧﺠﻮﻡ‬
‫ﺁﻳﺎﺗﻪ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﺑﺪﺃﻭﺍ ﳛﺎﻭﻟﻮﻥ ﺍﻻﻋﱰﺍﺽ ﻋﲆ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻭﺇﻧﻜﺎﺭﻫﺎ ﺑﺤﲈﻗﺔ ﻭﺑﻼﻫﺔ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳌﻬﻤﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﲣﺺ ﹶ‬
‫ﻛﻮﻥ ﺍﻷﺭﺽ ﺫﺍﺕ ﺳﺒﻊ ﻃﺒﻘﺎﺕ ﻛﺎﻟﺴﲈﻭﺍﺕ‪.‬‬
‫ﻏﻴﺮ ﺫﺍﺕ ﺣﻘﻴﻘﺔ‪ ،‬ﻻ ﺗﻘﺒﻠﻬﺎ ﻋﻠﻮ ﹸﻣﻬﻢ ﺍﻟﺘﻲ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗﺒﺪﻭ ﻟﻔﻼﺳﻔﺔ ﺍﻟﻌﴫ ﺍﳊﺪﻳﺚ ﹶ‬
‫ﲣﺺ ﺍﻷﺭﺽ ﻭﺍﻟﺴﲈﻭﺍﺕ‪ .‬ﻓﻴﺘﺨﺬﻭﻥ ﻣﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺫﺭﻳﻌ ﹰﺔ ﻟﻼﻋﱰﺍﺽ ﻋﲆ ﺑﻌﺾ ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻟﺬﺍ ﻧﻜﺘﺐ ﺑﻀﻊ ﺇﺷﺎﺭﺍﺕ ﳐﺘﴫﺓ ﲣﺺ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﺍﻷﻭﱃ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﱠ‬
‫ﺇﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﳾ ﹲﺀ‪ ،‬ﻭﺃﻓﺮﺍ ﹸﺩ ﺫﻟﻚ ﺍﳌﻌﻨﻰ ﻭﻣﺎ ﻳﺸﺘﻤﻞ ﻋﻠﻴﻪ ﻣﻦ ﺗﻠﻚ ﺍﳌﻌﺎﲏ ﻣﻦ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٩٢‬‬
‫ﺍﳉﺰﺋﻴﺎﺕ ﳾﺀ ﺁﺧﺮ‪ .‬ﻓﺈﻥ ﱂ ﻳﻮﺟﺪ ﻓﺮ ﹲﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﻛﺜﲑﺓ ﻟﺬﻟﻚ ﺍﳌﻌﻨﻰ ﺍﻟﻜﲇ ﻓﻼ ﹸﻳﻨﻜﹶﺮ ﺫﻟﻚ ﺍﳌﻌﻨﻰ‬
‫ﹴ‬
‫ﻇﺎﻫﺮﺓ ﻣﺼﺪﹼ ﻗﺔ ﻟﻸﻓﺮﺍﺩ ﺍﻟﻜﺜﲑﺓ ﻟﻠﻤﻌﻨﻰ ﺍﻟﻜﲇ ﻟﻠﺴﲈﻭﺍﺕ‬ ‫ﺍﻟﻜﲇ‪ .‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﻫﻨﺎﻙ ﺳﺒﻌ ﹶﺔ ﺃﻓﺮﺍﺩ‬
‫ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﺿﲔ ﺍﻟﺴﺒﻊ‪.‬‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﺇﻥ ﴏﺍﺣﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪﴾...Ü Û Ú Ù Ø × Ö Õ ﴿ :‬‬
‫)ﺍﻟﻄﻼﻕ‪ (١٢:‬ﻻ ﺗﺬﻛﺮ ﺃﻥ ﺍﻷﺭﺽ ﺳﺒﻊ ﻃﺒﻘﺎﺕ‪ .‬ﺑﻞ ﻇﺎﻫﺮﻫﺎ ﻳﻔﻴﺪ‪ :‬ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﻷﺭﺽ ﺟﺎﻋ ﹰ‬
‫ﻼ‬
‫ﻣﻨﻬﺎ ﻣﺴﻜﻨ ﹰﺎ ﳌﺨﻠﻮﻗﺎﺗﻪ ﻛﺎﻟﺴﲈﻭﺍﺕ ﺍﻟﺴﺒﻊ‪ ،‬ﻓﻼ ﺗﻘﻮﻝ ﺍﻵﻳﺔ‪ :‬ﺧﻠﻘﺖ ﺍﻷﺭﺽ ﺳﺒﻊ ﻃﺒﻘﺎﺕ‪ .‬ﺃﻣﺎ ﺍﳌﺜﻠﻴﺔ‬
‫)ﻟﻠﺴﲈﻭﺍﺕ( ﻓﻬﻲ ﺗﺸﺒﻴﻪ ﲠﺎ ﻣﻦ ﺣﻴﺚ ﻛﻮﳖﺎ ﻣﺨﻠﻮﻗ ﹰﺔ ﻭﻣﺴﻜﻨ ﹰﺎ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ‪.‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺇﻥ ﺍﻷﺭﺽ ﻣﻬﲈ ﻛﺎﻧﺖ ﺻﻐﲑﺓ ﺟﺪ ﹰﺍ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺴﲈﻭﺍﺕ‪ ،‬ﹼﺇﻻ ﺃﳖﺎ ﺗﻌﺪﳍﺎ ﻭﺗﻮﺍﺯﳞﺎ ﻣﻦ ﺣﻴﺚ‬
‫ﱠ‬
‫ﺇﳖﺎ ﰲ ﺣﻜﻢ ﻣﻌﺮﺽ ﻟﻠﻤﺼﻨﻮﻋﺎﺕ ﺍﻹﳍﻴﺔ ﺍﻟﺘﻲ ﻻﲢﺪ ﻭﻣﻮﺿﻊ ﺇﺷﻬﺎﺭﻫﺎ ﻭﻣﺮﻛﺰﻫﺎ‪ .‬ﻓﻬﻲ ﲠﺬﺍ‬
‫ﻗﻠﺐ‬
‫ﺗﻌﺪﻝ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺗﻮﺍﺯﳞﺎ‪ ،‬ﺇﺫ ﻫﻲ ﻛﺎﻟﻘﻠﺐ ﻭﺍﳌﺮﻛﺰ ﺍﳌﻌﻨﻮﻱ ﻟﻠﺴﲈﻭﺍﺕ‪ ،‬ﻛﲈ ﻳﻌﺪﻝ ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﳉﺴﺪ‪.‬‬
‫ﻭﳍﺬﺍ ﻓﻘﺪ ﹸﻓﻬﻢ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺃﻥ ﺍﻷﺭﺽ ﺳﺒﻊ ﻃﺒﻘﺎﺕ‪:‬‬
‫ﺇﺫ ﺍﻷﺭﺽ ﺳﺒﻌ ﹸﺔ ﺃﻗﺎﻟﻴﻢ ﻣﻨﺬ ﺍﻟﻘﺪﻳﻢ ﺑﻤﻘﻴﺎﺱ ﻣﺼﻐﺮ‪.‬‬
‫ﺳﺒﻊ ﻗﺎﺭﺍﺕ ﻭﻫﻲ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﺳﻢ ﺃﻭﺭﻭﺑﺎ ﻭﺇﻓﺮﻳﻘﻴﺎ ﻭﺃﻭﻗﻴﺎﻧﻮﺳﻴﺎ )ﺃﺳﱰﺍﻟﻴﺎ( ﻭﺁﺳﻴﺘﲔ‬
‫ﺛﻢ ﻫﻲ ﹸ‬
‫ﻭﺃﻣﺮﻳﻜﺘﲔ‪.‬‬
‫ﺳﺒﻊ ﻗﻄﻊ ﻣﻌﺮﻭﻓﺔ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﻭﰲ ﺍﻟﻮﺟﻪ ﺍﻵﺧﺮ ﺍﻟﻌﺎﱂ ﺍﳉﺪﻳﺪ‪ .‬ﻭﻫﻲ ﺍﻟﴩﻕ‬
‫ﺛﻢ ﻫﻲ ﹸ‬
‫ﻭﺍﻟﻐﺮﺏ ﻭﺍﻟﺸﲈﻝ ﻭﺍﳉﻨﻮﺏ ﻣﻊ ﺍﻟﺒﺤﺎﺭ‪.‬‬
‫ﺳﺒﻊ ﻃﺒﻘﺎﺕ ﻣﺘﺼﻠﺔ ﻣﺘﺒﺎﻳﻨﺔ ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﻣﺮﻛﺰﻫﺎ ﺇﱃ ﻗﴩﲥﺎ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻛﲈ ﻫﻮ ﺛﺎﺑﺖ‬
‫ﺛﻢ ﻫﻲ ﹸ‬
‫ﻋﻠﻤ ﹰﺎ‪.‬‬
‫ﹴ‬
‫ﺳﺒﻌﺔ ﻣﺸﻬﻮﺭﺓ ﺗﻌ ﹼﺒﺮ ﻋﻨﻬﺎ ﺑﺎﻟﻄﺒﻘﺎﺕ ﺍﻟﺴﺒﻊ ﻭﺍﳌﺘﻀﻤﻨﺔ ﻟﺴﺒﻌﲔ‬ ‫ﻋﻨﺎﺻﺮ‬ ‫ﺫﺍﺕ‬
‫ﺛﻢ ﻫﻲ ﹸ‬
‫ﹶ‬
‫ﻋﻨﺼﺮ ﹰﺍ ﻣﻦ ﺍﻟﻌﻨﺎﴏ ﺍﳉﺰﺋﻴﺔ ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﺘﻲ ﺃﺻﺒﺤﺖ ﻫﻲ ﻣﺪﺍﺭ ﺍﳊﻴﺎﺓ‪.‬‬
‫‪٩٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‬
‫ﺛﻢ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻟﻌﻮﺍﱂ ﺍﻟﺴﺒﻌﺔ ﺍﳌﺘﻜﻮﻧﺔ ﻣﻦ ﺍﻟﻌﻨﺎﴏ ﺍﻷﺭﺑﻌﺔ ‪-‬ﺍﳌﺎﺀ ﻭﺍﳍﻮﺍﺀ ﻭﺍﻟﻨﺎﺭ‬
‫ﻭﺍﻟﱰﺍﺏ‪ -‬ﻭﺍﳌﻮﺍﻟﻴﺪ ﺍﻟﺜﻼﺛﺔ ﻭﻫﻲ ﺍﳌﻌﺎﺩﻥ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ‪.‬‬
‫ﺛﻢ ﻋﻮﺍﱂ ﻃﺒﻘﺎﺕ ﺍﻷﺭﺽ ﺍﻟﺴﺒﻊ‪ ،‬ﺍﻟﺜﺎﺑﺘﺔ ﺑﺸﻬﺎﺩﺓ ﻛﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺸﻒ ﻭﺃﺻﺤﺎﺏ ﺍﻟﺸﻬﻮﺩ‬
‫ﻭﺍﻟﺘﻲ ﻫﻲ ﻣﺴﺎﻛﻦ ﺍﳉﻦ ﻭﺍﻟﻌﻔﺎﺭﻳﺖ ﻭﻣﻘﺮﺍﺕ ﳐﻠﻮﻗﺎﺕ ﳐﺘﻠﻔﺔ ﺃﺧﺮ￯ ﺫﻭﺍﺕ ﺷﻌﻮﺭ ﻭﺣﻴﺎﺓ‪.‬‬
‫ﹴ‬
‫ﻃﺒﻘﺎﺕ ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﻭﺟﻮﺩ ﺳﺒﻊ ﻛﺮﺍﺕ ﺃﺧﺮ￯ ﺷﺒﻴﻬﺔ ﺑﻜﺮﺗﻨﺎ ﺍﻷﺭﺿﻴﺔ‪ ،‬ﻫﻲ‬ ‫ﺳﺒﻊ‬
‫ﺛﻢ ﺇﳖﺎ ﹸ‬
‫ﺳﺒﻊ ﻃﺒﻘﺎﺕ ﺇﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻮﺩ ﺳﺒﻊ ﻛﺮﺍﺕ‬
‫ﻣﺴﺎﻛﻦ ﺫﻭﻱ ﺍﳊﻴﺎﺓ ﻭﻣﻘﺮﺍﺕ ﳍﺎ‪ ،‬ﺃﻱ ﺇﻥ ﻛﺮﺓ ﺍﻷﺭﺽ ﹸ‬
‫ﺃﺭﺿﻴﺔ‪.‬‬
‫ﻫﻜﺬﺍ ﹸﻓﻬﻢ ﻣـﻦ ﺍﻵﻳﺎﺕ ﻫﺬﻩ ﺍﳌﻌﺎﲏ‪ .‬ﻓﺈﺫﻥ ﻳﺘﺤﻘﻖ ﻭﺟـﻮ ﹸﺩ ﺳﺒ ﹺﻊ ﻃﺒﻘﺎﺕ ﻟﻸﺭﺽ ﰲ ﺳﺒﻌﺔ‬
‫ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻄﺒﻘﺎﺕ ﻭﰲ ﺳﺒﻌﺔ ﺃﺷﻜﺎﻝ ﻭﺃﻧﲈﻁ ﻣﻨﻬﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﻌﻨﻰ ﺍﻟﺜﺎﻣﻦ ﻭﻫﻮ ﺍﻷﺧﲑ ﻓﻠﻴﺲ ﺩﺍﺧ ﹰ‬
‫ﻼ ﰲ ﺍﳌﻌﺎﲏ ﺍﻟﺴﺒﻌﺔ ﺍﳌﻌﺪﻭﺩﺓ ﻭﺇﻧﲈ ﻟﻪ ﺃﳘﻴﺔ ﻣﻦ‬
‫ﻧﺎﺣﻴﺔ ﺃﺧﺮ￯‪.‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﳌﺎ ﻛﺎﻥ ﺍﳋﺎﻟﻖ ﺍﳊﻜﻴﻢ ﻻ ﹸﻳﴪﻑ ﰲ ﳾﺀ‪ ،‬ﻭﻻ ﳜﻠﻖ ﻋﺒﺜ ﹰﺎ‪ ،‬ﻭﺃﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺇﻧﲈ ﻭﺟﺪﺕ‬
‫ﻟﺬﻭﻱ ﺍﻟﺸﻌﻮﺭ‪ ،‬ﻭﲡﺪ ﻛﻤﺎ ﹶﻟﻬﺎ ﺑﺬﻭﻱ ﺍﻟﺸﻌﻮﺭ‪ ،‬ﺑﻞ ﱠ‬
‫ﺗﻌﻤﺮ ﺑﺬﻭﻱ ﺍﻟﺸﻌﻮﺭ‪ ،‬ﻟﺘﻨﻘﺬ ﻣﻦ ﺍﻟﻌﺒﺚ‪ .‬ﻭﺃﻥ‬
‫ﻋﻨﺼﺮ ﺍﳍﻮﺍﺀ ﻭﻋﺎﱂ ﺍﳌﺎﺀ ﻭﻃﺒﻘﺎﺕ ﺍﻟﱰﺍﺏ ﺑﲈ ﻻ ﳛﺪ‬
‫ﹶ‬ ‫ﻳﻌﻤﺮ‬
‫ﺫﻟﻚ ﺍﳊﻜﻴﻢ ﺍﳌﻄﻠﻖ ﻭﺍﻟﻘﺪﻳﺮ ﺍﳉﻠﻴﻞ ﹼ‬
‫ﻣﻦ ﺫﻭﻱ ﺍﳊﻴﺎﺓ‪ ،‬ﻛﲈ ﻫﻮ ﻣﺸﺎﻫﺪ‪ .‬ﻭﺃﻥ ﺍﳍﻮﺍﺀ ﻭﺍﳌﺎﺀ ﻻ ﳛﻮﻻﻥ ﺩﻭﻥ ﺟﻮﻻﻥ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻛﲈ ﻻ ﲤﻨﻊ‬
‫ﺍﳌﻮﺍﺩ ﺍﻟﻜﺜﻴﻔﺔ ﻛﺎﻟﱰﺍﺏ ﻭﺍﳊﺠﺮ ﺳﲑ ﺍﻟﻜﻬﺮﺑﺎﺀ ﻭﺃﺷﻌﺔ ﺭﻭﻧﺘﻜﻦ‪ ..‬ﻓﻼﺑﺪ ﺃﻥ ﺫﻟﻚ ﺍﳊﻜﻴﻢ ﺫﺍ ﺍﻟﻜﲈﻝ‬
‫ﻭﺍﻟﺼﺎﻧﻊ ﺍﻟﺒﺎﻗﻲ ﻻ ﻳﱰﻙ ﻃﺒﻘﺎﺕ ﺍﻷﺭﺽ ﺍﻟﺴﺒﻊ ﺍﻟﻜﻠﻴﺔ ﺍﳌﺘﺼﻠﺔ ﺑﺒﻌﻀﻬﺎ ﻭﻻ ﻛﻬﻮﻓﻬﺎ ﻭﻣﻴﺎﺩﻳﻨﻬﺎ‬
‫ﺍﻟﻮﺍﺳﻌﺔ ﻭﻋﻮﺍﳌﻬﺎ ﺧﺎﻟﻴ ﹰﺔ ﺧﺎﻭﻳﺔ ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﻣﺮﻛﺰﻫﺎ ﺇﱃ ﻗﴩﲥﺎ ﺍﻟﻈﺎﻫﺮﺓ ﺍﻟﺘﻲ ﻫﻲ ﻣﺴﻜﻨﻨﺎ‪.‬‬
‫ﹴ‬
‫ﳐﻠﻮﻗﺎﺕ ﺫﻭﺍﺕ ﺷﻌﻮﺭ ﻳﻨﺎﺳﺒﻬﺎ ﻭﻳﻼﺋﻤﻬﺎ‬ ‫ﻋﻤﺮ ﺗﻠﻚ ﺍﻟﻌﻮﺍﱂ ﻭﺧﻠﻖ ﳍﺎ‬
‫ﻓﻼ ﺟﺮﻡ ﺃﻧﻪ ﻗﺪ ﹼ‬
‫ﻭﺃﺳﻜﻨﻬﻢ ﻓﻴﻬﺎ‪ ،‬ﻭﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ ﺃﺟﻨﺎﺱ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺍﻟﺘﻲ ﺗﻜﻮﻥ‬
‫ﺃﻛﺜﻒ ﺍﻟﻄﺒﻘﺎﺕ ﻭﺃﺻﻠﺒﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻬﺎ ﻛﺎﻟﺒﺤﺮ ﺇﱃ ﺍﻟﺴﻤﻚ ﻭﺍﳍﻮﺍﺀ ﺇﱃ ﺍﻟﻄﲑ‪ .‬ﺑﻞ ﻳﻘﺘﴤ ﺃﻥ‬
‫ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٩٤‬‬
‫ﺗﻜﻮﻥ ﻧﺴﺒﺔ ﺍﻟﻨﺎﺭ ﺍﳍﺎﺋﻠﺔ ﺍﳌﺮﻋﺒﺔ ﰲ ﻣﺮﻛﺰ ﺍﻷﺭﺽ ﺇﱃ ﺗﻠﻚ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﺸﺎﻋﺮﺓ ﻛﻨﺴﺒﺔ ﺣﺮﺍﺭﺓ‬
‫ﳐﻠﻮﻗﺎﺕ ﻣﻦ ﻧﻮﺭ‪ ،‬ﻓﺎﻟﻨﺎﺭ ﺗﻜﻮﻥ ﻛﺎﻟﻨﻮﺭ ﳍﻢ‪.‬‬
‫ﹲ‬ ‫ﺍﻟﺸﻤﺲ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﺍﻟﺸﺎﻋﺮﺓ‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬
‫ﻟﻘﺪ ﹸﺫﻛﺮ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﺜﺎﻣﻦ ﻋﴩ« ﻣﺜﺎﻝ ﺣﻮﻝ ﺗﺼﻮﻳﺮﺍﺕ ﺧﺎﺭﺟﺔ ﻋﻦ ﻧﻄﺎﻕ ﺍﻟﻌﻘﻞ ﺑ ﹼﻴﻨﻬﺎ‬
‫ﹸ‬
‫ﺃﻫﻞ ﺍﻟﻜﺸﻒ ﻓﻴﲈ ﳜﺺ ﻋﺠﺎﺋﺐ ﻃﺒﻘﺎﺕ ﺍﻷﺭﺽ‪ ،‬ﻭﺧﻼﺻﺘﻪ‪:‬‬
‫ﺃﻥ ﻛﺮﺓ ﺍﻷﺭﺽ ﺑﺬﺭ ﹲﺓ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺑﻴﻨﲈ ﻫﻲ ﻛﺸﺠﺮﺓ ﺿﺨﻤﺔ ﺗﻀﺎﺭﻉ ﻋﻈﻤﺘﹸﻬﺎ‬
‫ﺍﻟﺴﲈﻭﺍﺕ ﰲ ﻋﺎﱂ ﺍﳌﺜﺎﻝ ﻭﺍﻟﱪﺯﺥ‪ ،‬ﻓﻤﺸﺎﻫﺪ ﹸﺓ ﺃﻫﻞ ﺍﻟﻜﺸﻒ ﻟﻄﺒﻘﺔ ﺍﻷﺭﺽ ﺍﳋﺎﺻﺔ ﺑﺎﻟﻌﻔﺎﺭﻳﺖ ﰲ‬
‫ﻛﺮﺓ ﺍﻷﺭﺽ ﺑﻤﺴﺎﻓﺔ ﺃﻟﻒ ﺳﻨﺔ ﻟﻴﺴﺖ ﻣﺸﺎﻫﺪﲥﻢ ﳍﺎ ﰲ ﺑﺬﺭﺓ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﲣﺺ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪،‬‬
‫ﺗﻈﺎﻫﺮ ﻟﻄﺒﻘﺎﺕ ﺍﻷﺭﺽ ﻭﻓﺮﻭﻋﻬﺎ ﺍﳌﻤﺘﺪﺓ ﰲ ﻋﺎﱂ ﺍﳌﺜﺎﻝ‪.‬‬
‫ﹲ‬ ‫ﺑﻞ ﻫﻲ‬
‫ﻓﺈﻥ ﻛﺎﻧﺖ ﻃﺒﻘﺔ ﻭﺍﺣﺪﺓ ‪-‬ﻻ ﺃﳘﻴﺔ ﳍﺎ ﻇﺎﻫﺮ ﹰﺍ‪ -‬ﻣﻦ ﻃﺒﻘﺎﺕ ﺍﻷﺭﺽ ﻗﺪ ﺣﺎﺯﺕ ﻫﺬﻩ ﺍﻷﳘﻴﺔ‬
‫ﺍﻟﻌﻈﻤﻰ ﰲ ﻋﺎﱂ ﺁﺧﺮ‪ ،‬ﺃﻻ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ﺇﺫﻥ ﺇﻥ ﺍﻷﺭﺽ ﻫﻲ ﺳﺒﻊ ﻃﺒﻘﺎﺕ ﺗﻘﺎﺑﻞ ﺳﺒﻊ ﺳﲈﻭﺍﺕ؟‪.‬‬
‫ﻓﺎﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺗﺸﲑ ﺑﺈﳚﺎﺯ ﹺ‬
‫ﻣﻌﺠﺰ‪ ،‬ﺇﱃ ﺗﻠﻚ ﺍﻟﻨﻘﺎﻁ ﺍﳌﺬﻛﻮﺭﺓ ﻭﺗﻨ ﹼﺒﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﺈﻇﻬﺎﺭﻫﺎ ﻫﺬﻩ‬
‫ﺍﻷﺭﺽ ﺍﻟﺼﻐﲑﺓ ﺟﺪ ﹰﺍ ﻣﻜﺎﻓﺌ ﹰﺔ ﻟﻄﺒﻘﺎﺕ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﺴﺒﻊ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﳌﻬﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬

‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) ﴾ i h g f e d c b﴿ :‬ﺍﻹﴎﺍﺀ‪ (٤٤ :‬ﻭ ﴿ ‪Ç Æ‬‬

‫‪) ﴾Ñ Ð Ï Î Í Ì Ë Ê É È‬ﺍﻟﺒﻘﺮﺓ‪(٢٩:‬‬

‫ﺳﺒﻊ‪ .‬ﻧﺮ￯ ﻣﻦ ﺍﻷﻧﺴﺐ‬ ‫ﻫﺎﺗﺎﻥ ﺍﻵﻳﺘﺎﻥ ﻭﺃﻣﺜﺎ ﹸﻟﻬﲈ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺗﺒﲔ ﺃﻥ ﺍﻟﺴﲈﻭﺍﺕ ﹲ‬
‫ﺍﺧﺘﺼﺎﺭ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺗﻔﺴﲑ »ﺇﺷﺎﺭﺍﺕ ﺍﻹﻋﺠﺎﺯ« ﺍﻟﺬﻱ ﹸﺃ ﹼﻟﻒ ﰲ ﺟﺒﻬﺔ ﺍﻟﻘﺘﺎﻝ ﰲ ﺃﺛﻨﺎﺀ ﺍﻟﺴﻨﺔ‬
‫ﺍﻷﻭﱃ ﻣﻦ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﺇﺫ ﺟﺎﺀﺕ ﻓﻴﻪ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ ﻏﺎﻳﺔ ﺍﻹﲨﺎﻝ ﻭﺍﻻﺧﺘﺼﺎﺭ ﺍﻟﺸﺪﻳﺪ‬
‫ﺑﺴﺒﺐ ﻇﺮﻭﻑ ﺍﳊﺮﺏ‪.‬‬
‫ﺗﺴﻊ ﺳﲈﻭﺍﺕ‪ ،‬ﻓﺰﺍﺩﺕ ﻋﲆ ﺍﻟﺴﲈﻭﺍﺕ‬ ‫ﺇﻥ ﺍﳊﻜﻤﺔ ﺍﻟﻘﺪﻳﻤﺔ ﻗﺪ ﺗﺼﻮﺭﺕ ﺍﻟﺴﲈﻭﺍﺕ ﺃﳖﺎ ﹸ‬
‫ﺍﻟﺴﺒﻊ‪ ،‬ﺍﻟﻌﺮﺵ ﻭﺍﻟﻜﺮﳼ ﺍﻟﻮﺍﺭﺩﻳﻦ ﰲ ﺍﻟﴩﻉ‪ ،‬ﻓﻜﺎﻥ ﺗﺼﻮﻳﺮ ﹰﺍ ﻋﺠﻴﺒ ﹰﺎ ﳍﺎ‪ .‬ﻭﻟﻘﺪ ﺍﺳﺘﻮﻟﺖ ﻋﲆ‬
‫ﺍﻟﺒﴩﻳﺔ ﻃﻮﺍﻝ ﻋﺼﻮﺭ ﻣﺪﻳﺪﺓ ﺗﻠﻚ ﺍﻟﺘﻌﺎﺑﲑ ﺍﻟﺮﻧﺎﻧﺔ ﻟﻔﻼﺳﻔﺔ ﺍﳊﻜﻤﺔ ﺍﻟﻘﺪﻳﻤﺔ ﻭﺣﻜﲈﺋﻬﺎ ﺣﺘﻰ‬
‫‪٩٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‬
‫ﺃﺩ￯ ﺇﱃ ﺇﺳﺪﺍﻝ ﺳﺘﺎﺭ ﻋﲆ‬
‫ﺇﻥ ﻣﻔﴪﻳﻦ ﻛﺜﲑﻳﻦ ﺍﺿﻄﺮﻭﺍ ﺇﱃ ﺇﻣﺎﻟﺔ ﻇﻮﺍﻫﺮ ﺍﻵﻳﺎﺕ ﺇﱃ ﻣﺬﻫﺒﻬﻢ ﳑﺎ ﹼ‬
‫ﺇﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﺇﱃ ﺣﺪ ﻣﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﳊﻜﻤﺔ ﺍﳉﺪﻳﺪﺓ ﺍﳌﺴﲈﺓ ﺑﺎﻟﻔﻠﺴﻔﺔ ﺍﳊﺪﻳﺜﺔ ﻓﺘﻘﻮﻝ ﺑﲈ ﻳﻔﻴﺪ ﺇﻧﻜﺎﺭ ﺍﻟﺴﲈﻭﺍﺕ ﺇﺯﺍﺀ ﻣﺎ‬
‫ﻏﻴﺮ ﻗﺎﺑﻠﺔ ﻟﻼﺧﱰﺍﻕ ﻭﺍﻻﻟﺘﺌﺎﻡ‪ .‬ﻓﻘﺪ ﹼﻓﺮﻁ ﻫﺆﻻﺀ‬ ‫ﻛﺎﻧﺖ ﺗﺪﹼ ﻋﻴﻪ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻘﺪﻳﻤﺔ ﻣﻦ ﺃﻥ ﺍﻟﺴﲈﻭﺍﺕ ﹸ‬
‫ﻛﲈ ﺃﻓﺮﻁ ﺃﻭﻟﺌﻚ‪ .‬ﻭﻋﺠﺰ ﺍﻻﺛﻨﺎﻥ ﻋﻦ ﺑﻴﺎﻥ ﺍﳊﻘﻴﻘﺔ ﺑﻴﺎﻧ ﹰﺎ ﺷﺎﻓﻴ ﹰﺎ‪.‬‬
‫ﺃﻣﺎ ﺣﻜﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﳌﻘﺪﺳﺔ ﻓﺈﳖﺎ ﺗﺪﻉ ﺫﻟﻚ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ ﻣﺘﺨﺬﺓ ﺍﳊﺪ ﺍﻟﻮﺳﻂ‪،‬‬
‫ﻓﻬﻲ ﺗﻘﻮﻝ‪:‬‬
‫ﺳﺒﻊ ﺳﲈﻭﺍﺕ ﻃﺒﺎﻗ ﹰﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺴﻴﺎﺭﺓ ﻓﻬﻲ ﺗﺴﺒﺢ ﻭﺗﺴ ﹼﺒﺢ‬
‫ﺇﻥ ﺍﻟﺼﺎﻧﻊ ﺟﻞ ﺟﻼﻟﻪ ﺧﻠﻖ ﹶ‬
‫ﺇﻥ ﺍﻟﺴﲈﺀ ﻣﻮﺝ ﻣﻜﻔﻮﻑ()‪ (١‬ﺃﻱ‬
‫ﰲ ﺍﻟﺴﲈﺀ ﻛﺎﻷﺳﲈﻙ ﰲ ﺍﻟﺒﺤﺮ‪ .‬ﻭﻗﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪ ) :‬ﱠ‬
‫ﺃﻣﻮﺍﺟﻪ‪ .‬ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻧﺜﺒﺘﻬﺎ ﺑﺴﺒﻊ ﻗﻮﺍﻋﺪ ﻭﺑﺴﺒﻌﺔ ﻭﺟﻮﻩ ﻣﻦ ﺍﳌﻌﺎﲏ‪ ،‬ﻭﺑﺎﺧﺘﺼﺎﺭ‬
‫ﹸ‬ ‫ﻛﺒﺤﺮ ﺍﺳﺘﻘﺮﺕ‬
‫ﺷﺪﻳﺪ‪:‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﻭﱃ‪ :‬ﺇﻧﻪ ﻗﺪ ﺛﺒﺖ ﻋﻠﻤ ﹰﺎ ﻭﻓﻠﺴﻔﺔ »ﺣﻜﻤﺔ« ﺇﻥ ﻫﺬﺍ ﺍﻟﻔﻀﺎﺀ ﺍﻟﻮﺳﻴﻊ ﳑﻠﻮ ﹲﺀ ﺑﲈﺩﺓ‬
‫ﺗﹸﺴﻤﻰ ﺍﻷﺛﲑ‪ ،‬ﻭﻟﻴﺲ ﺧﺎﻟﻴ ﹰﺎ ﻓﺎﺭﻏ ﹰﺎ ﻻ ﳖﺎﻳﺔ ﻟﻪ‪.‬‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﻧﻪ ﺛﺎﺑﺖ ﻋﻠﻤ ﹰﺎ ﻭﻋﻘ ﹰ‬
‫ﻼ ﺑﻞ ﻣﺸﺎﻫﺪﺓﹰ؛ ﺃﻥ ﺭﺍﺑﻄﺔ ﻗﻮﺍﻧﲔ ﺍﻷﺟﺮﺍﻡ ﺍﻟﻌﻠﻮﻳﺔ‬
‫‪-‬ﻛﺎﳉﺎﺫﺑﻴﺔ ﻭﺍﻟﺪﺍﻓﻌﺔ‪ -‬ﻭﻧﺎﺷﺮ ﹶﺓ ﺍﻟﻘﻮ￯ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳌﺎﺩﺓ ﻭﻧﺎﻗﻠﺘﹶﻬﺎ ‪-‬ﻛﺎﻟﻀﻴﺎﺀ ﻭﺍﳊﺮﺍﺭﺓ‬
‫ﻭﺍﻟﻜﻬﺮﺑﺎﺀ‪ -‬ﺇﻧﲈ ﻫﻲ ﻣﺎﺩﺓ ﻣﻮﺟﻮﺩﺓ ﰲ ﺫﻟﻚ ﺍﻟﻔﻀﺎﺀ ﻣﺎﻟﺌﺔ ﻟﻪ‪.‬‬
‫ﺇﻥ ﻣﺎﺩﺓ ﺍﻷﺛﲑ ‪-‬ﻣﻊ ﺑﻘﺎﺋﻬﺎ ﺃﺛﻴﺮ ﹰﺍ‪ -‬ﳍﺎ ﺃﻧﲈﻁ ﳐﺘﻠﻔﺔ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺇﻧﻪ ﺛﺎﺑﺖ ﺑﺎﻟﺘﺠﺎﺭﺏ ﱠ‬
‫ﻣﻦ ﺍﻷﺷﻜﺎﻝ ﻭﳍﺎ ﺻﻮﺭ ﻣﺘﻨﻮﻋﺔ ﻛﺴﺎﺋﺮ ﺍﳌﻮﺍﺩ‪ ،‬ﻓﻜﲈ ﳛﺼﻞ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳌﻮﺍﺩ‪ :‬ﺍﻟﻐﺎﺯﻳﺔ‬
‫ﻭﺍﻟﺴﺎﺋﻠﺔ ﻭﺍﻟﺼﻠﺒﺔ ﻣﻦ ﺍﳌﺎﺩﺓ ﻧﻔﺴﻬﺎ ﻛﺎﻟﺒﺨﺎﺭ ﻭﺍﳌﺎﺀ ﻭﺍﻟﺜﻠﺞ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻣﺎﻧﻊ ﻋﻘ ﹰ‬
‫ﻼ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﺳﺒﻌ ﹸﺔ‬
‫ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻄﺒﻘﺎﺕ ﻣﻦ ﻣﺎﺩﺓ ﺃﺛﲑﻳﺔ‪ ،‬ﻭﻻ ﺍﻋﱰﺍﺽ ﻋﻠﻴﻪ‪.‬‬
‫ﲣﺎﻟﻒ‪ ،‬ﻓﻜﲈ‬
‫ﹲ‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺇﻧﻪ ﻟﻮ ﹸﺃﻧﻌﻢ ﺍﻟﻨﻈﺮ ﰲ ﺍﻷﺟﺮﺍﻡ ﺍﻟﻌﻠﻮﻳﺔ ﹸﻳﺮ￯ ﰲ ﻃﺒﻘﺎﲥﺎ‬
‫ﹴ‬
‫ﻛﺴﺤﺎﺏ‪ ،‬ﻻ ﺗﺸﺒﻪ ﻃﺒﻘ ﹶﺔ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺜﻮﺍﺑﺖ ﺍﻟﺒﺘﺔ‪،‬‬ ‫ﺍﻟﻤﺸﺎﻫﺪ‬
‫ﹶ‬ ‫ﺃﻥ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺘﻲ ﲢﻮﻱ ﺩﺭﺏ ﺍﻟﺘﺒﺎﻧﺔ‬
‫)‪ (١‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪٣٧٠/٢ ،‬؛ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ ‪١‬؛ ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ‪ .١٥/٦‬ﺍﺑﻦ ﻛﺜﲑ ‪ ،‬ﺗﻔﺴﲑ‬
‫ﺳﻮﺭﺓ ﺍﳊﺪﻳﺪ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٩٦‬‬
‫ﺛﲈﺭ ﻧﺎﺿﺠﺔ ﻣﻜﺘﻤﻠﺔ ﻛﻔﻮﺍﻛﻪ ﺍﻟﺼﻴﻒ‪ ،‬ﺑﻴﻨﲈ ﻧﺠﻮ ﹲﻡ ﻻ ﲢﺪ‬ ‫ﺣﺘﻰ ﻛﺄﻥ ﻧﺠﻮﻡ ﻃﺒﻘﺔ ﺍﻟﺜﻮﺍﺑﺖ ﹲ‬
‫ﻟﺪﺭﺏ ﺍﻟﺘﺒﺎﻧﺔ ﺍﳌﺸﺎﻫﺪ ﻛﺴﺤﺎﺏ ﺗﻨﻌﻘﺪ ﻣﺠﺪﺩ ﹰﺍ ﻭﺗﺘﻜﺎﻣﻞ‪ .‬ﻭﻃﺒﻘﺔ ﺍﻟﺜﻮﺍﺑﺖ ﻧﻔﺴﻬﺎ ﻻ ﺗﺸﺒﻪ ﺃﻳﻀ ﹰﺎ‬
‫ﺪﺭﻙ ﺑﺎﳊﺪﺱ ﻭﺍﳊﺲ ﲣﺎﻟﻒ ﺍﳌﻨﻈﻮﻣﺎﺕ ﺍﻟﺴﺒﻊ‬
‫ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﺸﻤﺴﻴﺔ ﺑﺤﺪﺱ ﺻﺎﺩﻕ‪ .‬ﻭﻫﻜﺬﺍ ﹸﻳ ﹶ‬
‫ﻭﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺴﺒﻊ‪.‬‬
‫ﻭﺣﺴ ﹰﺎ ﻭﺍﺳﺘﻘﺮﺍ ﹰﺀ ﻭﲡﺮﺑﺔ ﺃﻧﻪ ﺇﺫﺍ ﻭﻗﻊ ﺍﻟﺘﺸﻜﻞ ﻭﺍﻟﺘﻨﻈﻴﻢ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻟﻘﺪ ﺛﺒﺖ ﺣﺪﺳ ﹰﺎ ﹼ‬
‫ﻻ ﳐﺘﻠﻔﺔ ﻭﻃﺒﻘﺎﺕ ﻣﺘﺒﺎﻳﻨﺔ‪.‬‬ ‫ﰲ ﻣﺎﺩﺓ ﺗﺘﻮﻟﺪ ﻣﻨﻬﺎ ﻣﺼﻨﻮﻋﺎﺕ ﺃﺧﺮ￯ ﻓﺈﳖﺎ ﺗﺄﺧﺬ ﺃﺷﻜﺎ ﹰ‬

‫ﻼ ﺣﻴﻨﲈ ﺗﺒﺪﺃ ﺍﻟﺘﺸﻜﻼﺕ ﰲ ﻣﻌﺪﻥ ﺍﻷﳌﺎﺱ ﻳﺘﻮﻟﺪ ﻣﻨﻪ ﺍﻟﺮﻣﺎ ﹸﺩ ﻭﺍﻟﻔﺤﻢ ﻭﺍﻷﳌﺎﺱ‪.‬‬ ‫ﻓﻤﺜ ﹰ‬
‫ﻤﺰﺝ ﻣﻮﻟﺪ ﺍﳌﺎﺀ ﻭﻣﻮﻟﺪ ﺍﳊﻤﻮﺿﺔ‬‫ﻭﺣﻴﻨﲈ ﺗﺒﺪﺃ ﺍﻟﻨﺎﺭ ﺑﺎﻟﺘﺸﻜﻞ ﺗﺘﻤﻴﺰ ﺟﻤﺮ ﹰﺍ ﻭﻟﻬﺒ ﹰﺎ ﻭﺩﺧﺎﻧ ﹰﺎ‪ .‬ﻭﻋﻨﺪﻣﺎ ﹸﻳ ﹶ‬
‫ﻳﺘﺸﻜﻞ ﻣﻨﻬﲈ ﺍﳌﺎﺀ ﻭﺍﻟﺜﻠﺞ ﻭﺍﻟﺒﺨﺎﺭ‪.‬‬
‫ﹴ‬
‫ﻃﺒﻘﺎﺕ‪ ،‬ﻟﺬﺍ ﻓﺎﻟﻘﺪﺭﺓ ﺍﻟﻔﺎﻃﺮﺓ ﳌﺎ‬ ‫ﺍﻟﺘﺸﻜﻞ ﰲ ﹴ‬
‫ﻣﺎﺩﺓ ﻣﺎ ﺗﻨﻘﺴﻢ ﺇﱃ‬ ‫ﹸ‬ ‫ﻳﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃﻧﻪ ﺇﺫﺍ ﻭﻗﻊ‬
‫ﴍﻋﺖ ﺑﺎﻟﺘﺸﻜﻴﻞ ﰲ ﻣﺎﺩﺓ ﺍﻷﺛﲑ ﺧﻠﻘﺖ ﻣﻨﻬﺎ ﺳﺒﻌ ﹶﺔ ﺃﻧﻮﺍ ﹴﻉ ﻣﻦ ﺳﲈﻭﺍﺕ ﻋﲆ ﻃﺒﻘﺎﺕ ﳐﺘﻠﻔﺔ ﻛﲈ‬
‫ﺟﺎﺀ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪. ﴾ Í Ì Ë Ê ﴿ :‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻷﻣﺎﺭﺍﺕ ﺍﻟﻤﺬﻛﻮﺭ ﹶﺓ ﺗﺪﻝ ﺑﺎﻟﴬﻭﺭﺓ ﻋﲆ ﻭﺟﻮﺩ ﺍﻟﺴﲈﻭﺍﺕ‬ ‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﱠ‬
‫ﺍﻟﻤﺨﺒﺮ ﺍﻟﺼﺎﺩﻕ ﻗﺪ ﻗﺎﻝ ﺑﻠﺴﺎﻥ ﺍﻟﻘﺮﺁﻥ‪:‬‬
‫ﹶ‬ ‫ﻭﻋﲆ ﺗﻌﺪﺩﻫﺎ‪ ،‬ﻓﺎﻟﺴﲈﻭﺍﺕ ﺇﺫﻥ ﻣﺘﻌﺪﺩ ﹲﺓ ﻗﻄﻌ ﹰﺎ‪ ،‬ﻭﺣﻴﺚ ﺇﻥ‬
‫ﻫﻲ ﺳﺒﻌﺔ‪ ،‬ﻓﻬﻲ ﺳﺒﻌﺔ‪.‬‬
‫ﺃﻥ ﺍﻟﺘﻌﺎﺑﲑ‪ :‬ﺳﺒﻌﺔ‪ ،‬ﻭﺳﺒﻌﲔ ﻭﺳﺒﻌﲈﺋﺔ ﻭﺃﻣﺜﺎ ﹶﻟﻬﺎ ﺗﻔﻴﺪ ﺍﻟﻜﺜﺮ ﹶﺓ ﰲ ﺃﺳﺎﻟﻴﺐ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﱠ‬
‫ﻃﺒﻘﺎﺕ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ‪.‬‬
‫ﹲ‬ ‫ﺍﻟﺴﺒﻊ ﺍﻟﻜﻠﻴﺔ‬
‫ﹶ‬ ‫ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﻱ ﻳﻤﻜﻦ ﺃﻥ ﻳﻀﻢ ﺗﻠﻚ ﺍﻟﻄﺒﻘﺎﺕ‬
‫ﺳﺒﻊ ﺳﲈﻭﺍﺕ ﻃﺒﺎﻗ ﹰﺎ ﻣﻦ ﻣﺎﺩﺓ ﺍﻷﺛﲑ‪،‬‬ ‫ﺇﻥ ﺍﻟﻘﺪﻳﺮ ﺫﺍ ﺍﳉﻼﻝ ﺧﻠﻖ ﹶ‬ ‫ﺣﺎﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﱠ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺧﻄﺎﺑ ﹰﺎ ﺃﺯﻟﻴ ﹰﺎ‬
‫ﹸ‬ ‫ﻭﺳﻮﺍﻫﺎ ﻭﻧ ﹼﻈﻤﻬﺎ ﺑﻨﻈﺎﻡ ﻋﺠﻴﺐ ﺩﻗﻴﻖ‪ ،‬ﻭﺯﺭﻉ ﻓﻴﻬﺎ ﺍﻟﻨﺠﻮﻡ‪ .‬ﻭﳌﺎ ﻛﺎﻥ‬
‫ﹼ‬
‫ﻟﻠﺠﻦ ﻭﺍﻹﻧﺲ ﺑﻄﺒﻘﺎﲥﻢ ﻛﺎﻓ ﹰﺔ‪ ،‬ﻓﻜﻞ ﻃﺒﻘﺔ ﻣﻦ ﺍﻟﺒﴩ ﺗﺄﺧﺬ ﺇﺫﻥ ﺣﺼﺘﹶﻬﺎ ﻣﻦ ﻛﻞ ﺁﻳﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﻃﺒﻘﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻱ ﻟﻜﻞ ﹴ‬
‫ﺁﻳﺔ ﻣﻌﺎﻥ ﻣﺘﻨﻮﻋﺔ ﻣﺘﻌﺪﺩﺓ ﺿﻤﻨ ﹰﺎ‬ ‫ﻛﻞ ﹴ‬ ‫ﻭﻛﻞ ﺁﻳﺔ ﺃﻳﻀ ﹰﺎ ﺗﹸﺸﺒﻊ ﺃﻓﻬﺎ ﹶﻡ ﱢ‬
‫ﺍﻟﻜﺮﻳﻢ‪ ،‬ﱡ‬
‫ﻭﺇﺷﺎﺭﺓ‪.‬‬
‫ﹶ‬
‫ﻭﺷﻤﻮﻝ ﻣﻌﺎﻧﻴﻪ ﻭﺇﺷﺎﺭﺍﺗﻪ‪ ،‬ﻭﻣﺮﺍﻋﺎﺗﻪ ﺩﺭﺟﺎﺕ ﺃﻓﻬﺎﻡ‬ ‫ﺇﻥ ﺳﻌ ﹶﺔ ﺧﻄﺎﺏ ﺍﻟﻘﺮﺁﻥ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫‪٩٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﺸﺮﺓ‬
‫ﹺ‬
‫ﻭﻣﺪﺍﺭﻛﻬﻢ ﻣﻦ ﺃﺩﻧﻰ ﺍﻟﻌﻮﺍﻡ ﺇﱃ ﺃﺧﺺ ﺍﳋﻮﺍﺹ ﺗﺒﲔ ﺃﻥ ﻛﻞ ﺁﻳﺔ ﳍﺎ ﻭﺟ ﹲﻪ ﻣﺘﻮﺟﻪ‬ ‫ﺍﻟﻄﺒﻘﺎﺕ ﻋﺎﻣﺔ‬
‫ﺇﱃ ﻛﻞ ﻃﺒﻘﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﹴ‬
‫ﻃﺒﻘﺎﺕ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﳌﻌﺎﲏ ﺿﻤﻦ ﺍﳌﻌﻨﻰ‬ ‫ﺳﺒﻊ‬ ‫ﹴ‬ ‫ﻭﻷﺟﻞ ﻫﺬﺍ ﻓﻘﺪ ﹶﻓ ﹾ‬
‫ﺳﺒﻊ ﻃﺒﻘﺎﺕ ﺑﴩﻳﺔ ﹶ‬
‫ﻬﻤﺖ ﹸ‬
‫ﺍﻟﻜﲇ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ﴾ Í Ì Ë ﴿ :‬ﻛﺎﻵﰐ‪:‬‬
‫ﻳﻔﻬﻢ ﺫﻭﻭ ﺍﻟﻨﻈﺮ ﺍﻟﻘﺎﴏ ﻭﺍﻟﻔﻜﺮ ﺍﳌﺤﺪﻭﺩ ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﳖﺎ‪ :‬ﻃﺒﻘﺎﺕ ﺍﳍﻮﺍﺀ ﺍﻟﻨﺴﻴﻤﻴﺔ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﺍﻏﱰﻭﺍ ﺑﻌﻠﻢ ﺍﻟﻔﻠﻚ ﻳﻔﻬﻤﻮﳖﺎ‪ :‬ﺍﻟﻨﺠﻮ ﹶﻡ ﺍﳌﻌﺮﻭﻓﺔ ﺑﺎﻟﺴﻴﺎﺭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﻣﺪﺍﺭﺍﲥﺎ ﻟﺪ￯‬
‫ﺍﻟﻨﺎﺱ‪.‬‬
‫ﹴ‬
‫ﺷﺒﻴﻬﺔ ﺑﺄﺭﺿﻨﺎ ﺍﻟﺘﻲ ﻫﻲ ﻣﻘﺮ ﺫﻭﻱ‬ ‫ﹴ‬
‫ﻛﺮﺍﺕ ﺳﲈﻭﻳﺔ ﺃﺧﺮ￯‬ ‫ﺳﺒﻊ‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻔﻬﻤﻬﺎ‪ :‬ﹶ‬
‫ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺳﺒﻊ ﻣﻨﻈﻮﻣﺎﺕ ﺷﻤﺴﻴﺔ ﹸﺃﻭﻻﻫﺎ ﻣﻨﻈﻮﻣﺘﹸﻨﺎ ﻫﺬﻩ ﻭﺍﻧﻘﺴﺎ ﹶﻡ‬
‫ﻭﺗﻔﻬﻤﻬﺎ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺒﴩ‪ :‬ﹶ‬
‫ﺍﳌﻨﻈﻮﻣﺔ ﺍﻟﺸﻤﺴﻴﺔ ﺇﱃ ﺳﺒﻊ ﻃﺒﻘﺎﺕ‪.‬‬
‫ﻭﻃﺎﺋﻔﺔ ﺃﺧﺮ￯ ﻣﻦ ﺍﻟﺒﴩ ﺗﻔﻬﻤﻬﺎ‪ :‬ﺍﻧﻘﺴﺎ ﹶﻡ ﺗﺸﻜﻼﺕ ﺍﻷﺛﲑ ﺇﱃ ﺳﺒﻊ ﻃﺒﻘﺎﺕ‪.‬‬
‫ﺍﻟﻤﺮﺻﻌ ﹶﺔ‬
‫ﹼ‬ ‫ﻭﻃﺒﻘﺔ ﺃﺧﺮ￯ ﻭﺍﺳﻌﺔ ﺍﻹﺩﺭﺍﻙ ﻭﺍﻟﻔﻬﻢ‪ ،‬ﺗﻔﻬﻢ‪ :‬ﺃﻥ ﺍﻟﺴﲈﻭﺍﺕ ﺍﳌﺮﺋﻴﺔ ﻛ ﱠﻠﻬﺎ‪،‬‬
‫ﺑﺎﻟﻨﺠﻮﻡ ﻟﻴﺴﺖ ﹼﺇﻻ ﺳﲈﺀ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺍﻟﺴﲈﺀ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻨﺎﻙ ﺳﺖ ﺳﲈﻭﺍﺕ ﺃﺧﺮ￯ ﻓﻮﻗﻬﺎ ﻻ ﺗﹸﺮ￯‪.‬‬
‫ﻋﺎﻝ ﻻ ﻳﺮﻭﻥ ﺍﻧﺤﺼﺎﺭ ﺳﺒﻊ‬‫ﻭﻃﺒﻘﺔ ﺳﺎﻣﻴﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﻫﻢ ﺍﻟﻄﺒﻘﺔ ﺍﻟﺴﺎﺑﻌﺔ ﺫﻭﻭ ﺇﺩﺭﺍﻙ ﹴ‬
‫ﺳﺒﻊ ﺳﲈﻭﺍﺕ ﺗﺴ ﹼﻘﻒ ﻭﲢﻴﻂ ﺑﺎﻟﻌﻮﺍﱂ ﺍﻷﺧﺮﻭﻳﺔ ﻭﺍﻟﻐﻴﺒﻴﺔ‬
‫ﺳﲈﻭﺍﺕ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻘﻂ‪ ،‬ﺑﻞ ﻫﻲ ﹸ‬
‫ﻭﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﳌﺜﺎﻟﻴﺔ‪.‬‬
‫ﹴ‬
‫ﻣﻌﺎﻥ ﺃﺧﺮ￯ ﻛﺜﲑ ﹲﺓ ﺟﺰﺋﻴﺔ ﺟﺪ ﹰﺍ ﺷﺒﻴﻬ ﹲﺔ ﲠﺬﻩ ﺍﻟﻄﺒﻘﺎﺕ‬ ‫ﻭﻫﻜﺬﺍ ﻓﻔﻲ ﻛﻠﻴﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬
‫ﻓﻜﻞ ﻳﺴﺘﻔﻴﺾ ﺑﻘﺪﺭ‬ ‫ﺍﻟﺴﺒﻊ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﺍﳌﻌﺎﲏ ﺍﻟﺘﻲ ﺗﺮﺍﻋﻲ ﺃﻓﻬﺎﻡ ﺳﺒ ﹺﻊ ﻃﺒﻘﺎﺕ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﹲ‬
‫ﺍﺳﺘﻌﺪﺍﺩﻩ ﻣﻦ ﻓﻴﺾ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺄﺧﺬ ﺭﺯ ﹶﻗﻪ ﻣﻦ ﺍﳌﺎﺋﺪﺓ ﺍﻟﺴﲈﻭﻳﺔ ﺍﻟﻌﺎﻣﺮﺓ‪.‬‬
‫ﺇﻧﻜﺎﺭ ﺍﻟﻔﻼﺳﻔﺔ‬
‫ﹶ‬ ‫ﻣﻌﺎﻧﻲ ﻣﺼﺪﹼ ﻗﺔ ﳍﺎ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﻓﺈﻥ‬
‫ﹶ‬ ‫ﻓﲈ ﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﲢﻮﻱ‬
‫ﺍﳊﺎﻟﻴﲔ ﺍﳌﺤﺮﻭﻣﲔ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺟﺤﻮ ﹶﺩ ﻋﻠﲈﺀ ﺍﻟﻔﻠﻚ ﺍﳌﺨﻤﻮﺭﻳﻦ ﺍﻟﺴﲈﻭﺍﺕ‪ ،‬ﻭﺍﺗﺨﺎ ﹶﺫ ﻫﺬﺍ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٩٨‬‬
‫ﹴ‬
‫ﺗﻌﺮﺽ ﻷﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﺇﻥ ﻫﻮ ﹼﺇﻻ ﻛﺮﻣﻲ ﺍﻟﺼﺒﻴﺎﻥ ﺍﻟﻔﺎﺳﺪﻱ ﺍﳌﺰﺍﺝ‬ ‫ﺍﻹﻧﻜﺎﺭ ﻭﺳﻴﻠ ﹶﺔ‬
‫ﺍﻟﻨﺠﻮ ﹶﻡ ﺍﻟﻌﻮﺍﱄ ﺑﺎﳊﺠﺎﺭﺓ ﺑﻐﻴ ﹶﺔ ﺇﺳﻘﺎﻁ ﻭﺍﺣﺪﺓ ﻣﻨﻬﺎ! ﺫﻟﻚ‪:‬‬
‫ﺇﻥ ﻛﺎﻥ ﺻﺪﻗ ﹰﺎ ﻓﺈﻥ ﺍﳌﻌﻨﻰ ﺍﻟﻜﲇ‬
‫ﻣﻌﻨﻰ ﻭﺍﺣﺪ ﹰﺍ ﳍﺬﻩ ﺍﻵﻳﺔ ﻣﻦ ﺑﲔ ﺗﻠﻚ ﺍﳌﻌﺎﲏ ﺍﻟﻜﺜﲑﺓ ﹾ‬ ‫ﹰ‬ ‫ﱠ‬
‫ﻷﻥ‬
‫ﻳﻜﻮﻥ ﺻﺪﻗ ﹰﺎ ﻭﺻﻮﺍﺑ ﹰﺎ‪ ،‬ﺣﺘﻰ ﻟﻮ ﺃﻥ ﻓﺮﺩ ﹰﺍ ﻭﺍﺣﺪ ﹰﺍ ﻣﻦ ﺗﻠﻚ ﺍﳌﻌﺎﲏ‪ ،‬ﻻﻭﺟﻮ ﹶﺩ ﻟﻪ ﰲ ﺍﻟﻮﺍﻗﻊ ﹼﺇﻻ ﰲ‬
‫ﻼ ﺿﻤﻦ ﺫﻟﻚ ﺍﳌﻌﻨﻰ ﺍﻟﻜﲇ‪ ،‬ﺭﻋﺎﻳ ﹰﺔ ﻷﻓﻜﺎﺭ ﺍﻟﻌﺎﻣﺔ‪ .‬ﻓﻜﻴﻒ‬ ‫ﹺ‬
‫ﺃﻟﺴﻨﺔ ﺍﻟﻨﺎﺱ‪ ،‬ﻳﺼﺢ ﺃﻥ ﻳﻜﻮﻥ ﺩﺍﺧ ﹰ‬
‫ﻭﻧﺤﻦ ﻧﺮ￯ ﻛﺜﻴﺮ ﹰﺍ ﺟﺪ ﹰﺍ ﻣﻦ ﺃﻓﺮﺍﺩﻩ ﺻﺪﻗ ﹰﺎ ﻭﺣﻘﻴﻘ ﹰﺔ‪.‬‬
‫ﹺ‬
‫ﺍﻟﻔﻠﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﻨﺼﻔﻮﻥ‪ ،‬ﻛﻴﻒ‬ ‫ﺑﺴﻜﺮ ﺍﳉﻐﺮﺍﻓﻴﺔ ﻭﻋﻠﻢ‬‫ﺃﻻ ﺗﺮ￯ ﻫﺆﻻﺀ ﺍﳌﻐﻤﻮﺭﻳﻦ ﹸ‬
‫ﺣﻖ ﻭﺣﻘﻴﻘ ﹲﺔ ﻭﺻﺪﻕ‪ ،‬ﻓﻼ ﻳﺮﻭﻥ‬‫ﻳﻘﻌﻮﻥ ﰲ ﺧﻄﺄ ﻓﻴﻐﻤﻀﻮﻥ ﻋﻴﻮﻧﹶﻬﻢ ﻋﻦ ﺍﳌﻌﻨﻰ ﺍﻟﻜﲇ ﺍﻟﺬﻱ ﻫﻮ ﹲ‬
‫ﻣﺼﺪﱢ ﻗﺎﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺜﲑﺓ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻳﺘﻮﳘﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﻣﻨﺤﺼﺮ ﹰﺍ ﰲ ﹴ‬
‫ﻓﺮﺩ ﺧﻴﺎﱄ ﻋﺠﻴﺐ‪ .‬ﻓﺮﺷﻘﻮﺍ‬
‫ﹺ‬
‫ﺭﺅﻭﺳﻬﻢ ﻓﻜﺴﺮﺗﹾﻬﺎ‪ ،‬ﻓﻔﻘﺪﻭﺍ ﺻﻮﺍ ﹶﺑﻬﻢ ﻭﺇﻳﲈﳖﻢ‪.‬‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺑﺎﳊﺠﺎﺭﺓ‪ ،‬ﻓﺎﺭﺗﺪﺕ ﻋﲆ‬
‫ﺃﺭﺑﺎﺏ ﺍﻷﻓﻜﺎﺭ ﺍﳌﺎﺩﻳﺔ ﺍﳌﻠﺤﺪﺓ ﻛﺎﻟﺸﻴﺎﻃﲔ ﻭﺍﳉﻦ‪ ،‬ﻣﻦ ﺍﻟﺼﻌﻮﺩ‬
‫ﹸ‬ ‫ﳏﺼﻞ ﺍﻟﻜﻼﻡ‪ :‬ﳌﺎ ﻋﺠﺰ‬
‫ﺇﱃ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺴﺒﻊ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻨﺎﺯﻝ ﻋﲆ ﺍﻟﻘﺮﺍﺀﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺍﻟﻮﺟﻮﻩ ﺍﻟﺴﺒﻌﺔ ﻭﺍﳌﻌﺠﺰﺍﺕ‬
‫ﹴ‬
‫ﻣﻌﺎﻥ‪ .‬ﻓﻴﺨﱪﻭﻥ ﺃﺣﻜﺎﻣ ﹰﺎ‬ ‫ﺍﻟﺴﺒﻊ ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﺴﺒﻊ ﻭﺍﻷﺭﻛﺎﻥ ﺍﻟﺴﺒﻌﺔ‪ ،‬ﺟﻬﻠﻮﺍ ﻣﺎ ﰲ ﺍﻵﻳﺎﺕ ﻣﻦ‬
‫ﺷﻬﺎﺏ ﺭﺻﺪﹲ ﻣﻦ ﻧﺠﻮﻡ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺑﺎﻟﺘﺤﻘﻴﻘﺎﺕ ﺍﻟﻌﻠﻤﻴﺔ‬
‫ﹲ‬ ‫ﻛﺎﺫﺑ ﹰﺔ ﺧﺎﻃﺌﺔ‪ .‬ﻓﻴﻨﺰﻝ ﻋﲆ ﺭﺅﻭﺳﻬﻢ‬
‫ﺍﳌﺬﻛﻮﺭﺓ ﻓﺘﺤﺮﻗﻬﻢ‪.‬‬
‫ﺍﻟﺮﻗﻲ ﺇﱃ ﺗﻠﻚ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺑﻔﻠﺴﻔﺔ ﻓﻼﺳﻔﺔ ﳛﻤﻠﻮﻥ ﺃﻓﻜﺎﺭ ﹰﺍ‬
‫ﱡ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﻻ ﻳﻤﻜﻦ‬
‫ﺷﻴﻄﺎﻧﻴﺔ ﺧﺒﻴﺜﺔ‪ .‬ﻭﺇﻧﲈ ﻳﻤﻜﻦ ﺍﻟﺼﻌﻮ ﹸﺩ ﺇﱃ ﻧﺠﻮﻡ ﺗﻠﻚ ﺍﻵﻳﺎﺕ ﺑﻤﻌﺮﺍﺝ ﺍﳊﻜﻤﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻭﻳﻤﻜﻦ‬
‫ﺍﻟﻄﲑﺍﻥ ﺇﻟﻴﻬﺎ ﺑﺠﻨﺎﺡ ﺍﻹﻳﲈﻥ ﻭﺍﻹﺳﻼﻡ‪.‬‬
‫ﻬﻢ ﹶﺻ ﱢﻞ ﻋﲆ ﺷﻤﺲ ﺳﲈﺀ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻗﻤﺮ ﻓﻠﻚ ﺍﻟﻨﺒﻮﺓ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ‬
‫ﺍﻟ ﹼﻠ ﱠ‬
‫ﻧﺠﻮﻡ ﺍﳍﺪ￯ ﳌﻦ ﺍﻫﺘﺪ￯‪.‬‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬
‫ﺍﻟ ﹼﻠﻬﻢ ﻳﺎ ﺭﺏ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺿﲔ ﺯ ﹼﻳﻦ ﻗﻠﻮﺏ ﻛﺎﺗﺐ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻭﺭﻓﻘﺎﺋﻪ‬
‫ﺑﻨﺠﻮﻡ ﺣﻘﺎﺋﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﻳﲈﻥ‪ ...‬ﺁﻣﲔ‪.‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﺣﻜﻤﺔ ﺍﻻﺳﺘﻌﺎﺫﺓ‬
‫ﲣﺺ ﺣﻜﻤﺔ »ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ«‬

‫‬
‫﴿ ‪* ponmlkj‬‬
‫‪) ﴾ v u t s r‬ﺍﳌﺆﻣﻨﻮﻥ‪(٩٨-٩٧ :‬‬

‫ﻳﺨﺺ ﺣﻜﻤﺔ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬‫ﹼ‬ ‫ﻫﺬﺍ ﺍﻟﺒﺤﺚ‬

‫ﺳﺘﹸﻜﺘﺐ ﺛﻼﺙ ﻋﴩﺓ ﺇﺷﺎﺭﺓ ﺑﺸﻜﻞ ﳎﻤﻞ‪ ،‬ﺣﻴﺚ ﺇﻥ ﻗﺴﻤ ﹰﺎ‬
‫ﻣﻨﻪ ﻗﺪ ﹸﺃﺛﺒﺖ ﹸ‬
‫ﻭﻭ ﹼﺿﺢ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﴩﻳﻦ« ﻭﰲ‬
‫ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯ ﺑﺼﻮﺭﺓ ﻣﺘﻔﺮﻗﺔ‪.‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻷﻭﱃ‬
‫ﺗﺪﺧﻞ ﰲ ﺷﺆﻭﻥ ﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺇﻥ ﺍﷲ‬ ‫ﹲ‬ ‫ﺳﺆﺍﻝ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﺸﻴﺎﻃﲔ ﻟﻴﺲ ﳍﻢ‬
‫ﻭﺣﺴﻨﹶﻪ‬ ‫ﹶ‬
‫ﺟﻤﺎﻝ ﺍﳊﻖ ﹸ‬ ‫ﻇﻬﻴﺮ ﻷﻫﻞ ﺍﳊﻖ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﱠ‬
‫ﺃﻥ‬ ‫ﹲ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪-‬ﺑﺮﲪﺘﻪ ﻭﻋﻨﺎﻳﺘﻪ‪-‬‬
‫ﺣﺰﺏ‬
‫ﹶ‬ ‫ﺍﻟﻤﺴﺘﻬﺠﻨﺔ ﺑﻘﺒﺤﻬﺎ ﺍﻟﻤﻨ ﱢﻔﺮ‪ ،‬ﻓﲈ ﺍﳊﻜﻤﺔ ﰲ ﺃﻥ‬
‫ﹶ‬ ‫ﻳﺸﻮﻕ ﺃﻫ ﹶﻠﻪ ﻭﻳﺆﻳﺪﹸ ﻫﻢ‪ ،‬ﺑﻌﻜﺲ ﺍﻟﻀﻼﻟﺔ‬
‫ﹼ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻫﻮ ﺍﻟﻐﺎﻟﺐ ﰲ ﺃﻛﺜﺮ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﻣﺎ ﺍﻟﴪ ﰲ ﺍﺳﺘﻌﺎﺫﺓ ﺃﻫﻞ ﺍﳊﻖ ﰲ ﱢ‬
‫ﻛﻞ ﺣﲔ ﺑﺎﷲ‬
‫ﺷﺮ ﺍﻟﺸﻴﻄﺎﻥ؟‪.‬‬
‫ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﹼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٠٠‬‬
‫ﺍﻟﺴﺮ ﻭﺍﳊﻜﻤﺔ ﳘﺎ ﻛﲈ ﻳﺄﰐ‪:‬‬
‫ﹼ‬ ‫ﺍﳉﻮﺍﺏ‪:‬‬
‫ﹲ‬
‫ﺇﺧﻼﻝ‬ ‫ﻭﺍﻟﺸﺮ ﺑﺄﻛﺜﺮﻳﺘﻬﺎ ﺍﳌﻄﻠﻘﺔ ﳾ ﹲﺀ ﻋﺪﹶ ﻣﻲ ﻭﺳﻠﺒﻲ ﻭﻏﲑ ﺃﺻﻴﻞ‪ ،‬ﻭﻫﻲ‬
‫ﹼ‬ ‫ﱠ‬
‫ﺇﻥ ﺍﻟﻀﻼﻟﺔ‬
‫ﺇﻋﲈﺭ‬
‫ﻭﲣﺮﻳﺐ‪ .‬ﺃﻣﺎ ﺍﻟﻬﺪﺍﻳ ﹸﺔ ﻭﺍﳋﲑ ﻓﻬﻲ ﺑﺄﻛﺜﺮﻳﺘﻬﺎ ﺍﳌﻄﻠﻘﺔ ﺫﺍﺕ ﻭﺟﻮﺩ ﻭﳾﺀ ﺇﳚﺎﰊ ﻭﺃﺻﻴﻞ ﻭﻫﻲ ﹲ‬
‫ﻼﰲ‬‫ﺭﺟﻞ ﻭﺍﺣﺪ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ﺃﻥ ﳞﺪﻡ ﻣﺎ ﺑﻨﺎﻩ ﻋﴩﻭﻥ ﺭﺟ ﹰ‬
‫ﻭﺑﻨﺎﺀ‪ .‬ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﻳﺘﻤﻜﻦ ﹲ‬
‫ﻋﴩﻳﻦ ﻳﻮﻣ ﹰﺎ‪ .،‬ﻭﺃﻥ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺘﻲ ﺗﺒﻘﻰ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺃﻋﻀﺎﺋﻪ ﺍﻷﺳﺎﺱ ﺿﻤﻦ ﴍﺍﺋﻂ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﺟﻞ ﻭﻋﻼ‪ ،‬ﹼﺇﻻ ﺃﳖﺎ ﺗﺘﻌﺮﺽ ﻟﻠﻤﻮﺕ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﻋﺪ ﹲﻡ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺎ‪ -‬ﺇﺫﺍ‬
‫ﺗﺨﺺ ﻗﺪﺭ ﹶﺓ ﺍﳋﺎﻟﻖ ﹼ‬
‫ﹼ‬ ‫ﻣﻊ ﺃﳖﺎ‬
‫ﹲ‬
‫ﺃﺳﻬﻞ« ﻣﻦ ﺍﻟﺘﻌﻤﲑ‪.‬‬ ‫»ﺍﻟﺘﺨﺮﻳﺐ‬
‫ﹸ‬ ‫ﺍﻟﻤﺜﻞ‪:‬‬ ‫ﻣﺎ ﹶﻗﻄﻊ ﹲ‬
‫ﻇﺎﱂ ﻋﻀﻮ ﹰﺍ ﻣﻦ ﺟﺴﻢ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﳍﺬﺍ ﺳﺎﺭ ﹶ‬
‫ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﺑﻘﺪﺭﲥﻢ ﺍﻟﻀﻌﻴﻔﺔ ﺣﻘ ﹰﺎ ﻳﻐﻠﺒﻮﻥ ﺃﺣﻴﺎﻧ ﹰﺎ ﹶ‬
‫ﺃﻫﻞ ﺍﳊﻖ‬ ‫ﺍﻟﺴﺮ ﰲ ﺃﻥ ﹶ‬
‫ﻓﻬﺬﺍ ﻫﻮ ﹼ‬
‫ﺍﻷﻗﻮﻳﺎﺀ ﺟﺪ ﹰﺍ‪.‬‬
‫ﻳﺘﻘﺮﺏ ﺇﻟﻴﻬﻢ‬
‫ﹶ‬ ‫ﻭﻟﻜﻦ ﻷﻫﻞ ﺍﳊﻖ ﻗﻠﻌ ﹲﺔ ﻣﻨﻴﻌﺔ ﻣﺎ ﺇﻥ ﻳﺘﺤﺼﻨﻮﻥ ﲠﺎ ﻭﻳﻠﻮﺫﻭﻥ ﲠﺎ‪ ،‬ﻓﻼ ﳚﺮﺅ ﹾ‬
‫ﺃﻥ‬
‫ﺃﻭﻟﺌﻚ ﺍﻷﻋﺪﺍ ﹸﺀ ﺍﳌﺨﻴﻔﻮﻥ ﻭﻻ ﻳﻤﻜﻨﻬﻢ ﺃﻥ ﻳﻤﺴﻮﻫﻢ ﺑﺴﻮﺀ‪ .‬ﻭﻟﺌﻦ ﺃﺻﺎﲠﻢ ﳾ ﹲﺀ ﻣﻨﻬﻢ ‪-‬ﻣﺆﻗﺘ ﹰﺎ‪-‬‬
‫ﻓﺎﻟﻔﻮﺯ ﻭﺍﻟﺜﻮﺍﺏ ﺍﻷﺑﺪﻱ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮﻫﻢ ﰲ ﺑﴩ￯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﴿ © ‪﴾ ª‬‬
‫ﺍﻟﻀﺮ ﻭﺍﻟﻘﺮﺡ‪.‬‬ ‫ﺃﺛﺮ ﺫﻟﻚ‬ ‫ﹺ‬
‫ﹼ‬ ‫)ﺍﻷﻋﺮﺍﻑ‪ (١٢٨ :‬ﹸﻳﺬﻫﺐ ﹶ‬
‫ﻭﺗﻠﻚ ﺍﻟﻘﻠﻌﺔ ﺍﻟﺸﺎﳐﺔ‪ ،‬ﻭﺫﻟﻚ ﺍﳊﺼﻦ ﺍﳌﻨﻴﻊ ﻫﻲ ﺍﻟﴩﻳﻌﺔ ﺍﻹﳍﻴﺔ ﻭﺳﻨﹼﺔ ﺍﻟﻨﺒﻲ ﷺ‪.‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻭﻫﻲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺘﻲ ﲣﻄﺮ ﰲ ﺃﺫﻫﺎﻥ ﺍﻟﻜﺜﲑﻳﻦ‪:‬‬
‫ﺧﻠﻖ ﺍﻟﺸﻴﺎﻃﲔ ﻭﻫﻢ ﺍﻟﴩ ﺍﳌﺤﺾ ﻭﺗﺴﻠﻴ ﹶﻄﻬﻢ ﻋﲆ ﺃﻫﻞ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﺳﻮ ﹶﻗﻬﻢ ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ‬
‫ﺇﻥ ﹶ‬ ‫ﱠ‬
‫ﻭﺃﻣﺮ ﹸﻣﺮﻋﺐ‪ .‬ﻓﻴﺎ ﺗﹸﺮ￯ ﻛﻴﻒ ﺗﺮﴇ‬‫ﻗﺒﺢ ﻇﺎﻫﺮ‪ .‬ﹲ‬ ‫ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﻟﻜﻔﺮ ﻭﺩﺧﻮ ﹶﻟﻬﻢ ﹶ‬
‫ﺍﻟﻨﺎﺭ ﺑﻤﻜﺎﻳﺪﻫﻢ‪ ،‬ﻫﻮ ﹲ‬
‫ﹸ‬
‫ﺟﻤﺎﻝ ﺫﻟﻚ ﺍﳉﻤﻴﻞ ﺍﳌﻄﻠﻖ ﻭﻫﻮ ﺍﻟﺮﺣﻤ ﹸﻦ ﺫﻭ ﺍﳉﲈﻝ‪ ،‬ﲠﺬﺍ‬ ‫ﺭﺣﻤ ﹸﺔ ﺫﻟﻚ ﺍﻟﺮﺣﻴﻢ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻳﺴﻤﺢ‬
‫ﺍﻟ ﹸﻘﺒﺢ ﻏﲑ ﺍﳌﺘﻨﺎﻫﻲ ﻭﺍﳌﺼﻴﺒﺔ ﺍﻟﻌﻈﻤﻰ؟!‪.‬‬

‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻧﻪ ﺇﺯﺍﺀ ﺍﻟﴩﻭﺭ ﺍﳉﺰﺋﻴﺔ ﻟﻠﺸﻴﺎﻃﲔ‪ ،‬ﺗﻜﻤﻦ ﰲ ﻭﺟﻮﺩﻫﻢ ﹲ‬

‫ﻛﺜﲑ ﻣﻦ ﺍﳌﻘﺎﺻﺪ‬
‫ﺍﻟﺨ ﹼﻴﺮﺓ ﺍﻟﻜﻠﻴﺔ ﻭﻛﲈﻻﺕ‪ ،‬ﺗﺮﻗﻰ ﺑﺎﻹﻧﺴﺎﻥ ﰲ ﺳ ﹼﻠﻢ ﺍﻟﻜﲈﻝ‪.‬‬
‫‪١٠١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﻧﻌﻢ‪ ،‬ﻛﲈ ﺃﻥ ﻫﻨﺎﻙ ﻣﺮﺍﺗﺐ ﻛﺜﲑﺓ ﺑﺪﺀ ﹰﺍ ﻣﻦ ﺍﻟﺒﺬﺭﺓ ﺇﱃ ﺍﻟﺸﺠﺮﺓ ﺍﻟﺒﺎﺳﻘﺔ‪ ،‬ﻛﺬﻟﻚ ﻟﻼﺳﺘﻌﺪﺍﺩﺍﺕ‬
‫ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﻣﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﳌﺮﺍﺗﺐ ﻭﺍﻟﺪﺭﺟﺎﺕ ﻣﺎ ﺗﻔﻮﻕ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻗﺪ ﺗﺼﻞ ﺇﱃ‬
‫ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﻭﺗﻨﺒﺴﻂ ﻻﺑﺪ ﳍﺎ ﻣﻦ‬
‫ﹸ‬ ‫ﺍﳌﺮﺍﺗﺐ ﺍﳌﻮﺟﻮﺩﺓ ﺑﲔ ﺍﻟﺬﺭﺓ ﻭﺍﻟﺸﻤﺲ‪ .‬ﻭﻟﻜﻲ ﺗﻈﻬﺮ ﻫﺬﻩ‬
‫ﺍﻟﺴﻤﻮ ﰲ ﺫﻟﻚ ﺍﻟﺘﻌﺎﻣﻞ‬
‫ﹼ‬ ‫ﹺ‬
‫ﻭﻧﺎﺑﺾ‬ ‫ﺍﻟﺮﻗﻲ‬
‫ﹼ‬ ‫ﺣﺮﻛﺔ‪ ،‬ﻭﻻﺑﺪ ﳍﺎ ﻣﻦ ﺗﻔﺎﻋﻞ ﻭﺗﻌﺎﻣﻞ‪ .‬ﻓﺤﺮﻛ ﹸﺔ ﻟﻮﻟﺐ‬
‫ﺍﻟﻤﻀﺮﺓ‪ ،‬ﺇﺫ ﻟﻮﻻ‬
‫ﹼ‬ ‫ﻫﻲ »ﺍﳌﺠﺎﻫﺪﺓ«‪ .‬ﻭﻻ ﲢﺼﻞ ﻫﺬﻩ »ﺍﳌﺠﺎﻫﺪﺓ« ﹼﺇﻻ ﺑﻮﺟﻮﺩ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﻷﺷﻴﺎﺀ‬
‫ﺗﻠﻚ »ﺍﳌﺠﺎﻫﺪﺓ« ﻟﻈ ﹼﻠﺖ ﻣﺮﺗﺒ ﹸﺔ ﺍﻹﻧﺴﺎﻥ ﺛﺎﺑﺘ ﹰﺔ ﻛﺎﳌﻼﺋﻜﺔ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﻣﺎ ﻛﺎﻧﺖ ﻟﺘﻈﻬﺮ ﺗﻠﻚ ﺍﻷﺻﻨﺎﻑ‬
‫ﺍﻟﺴﺎﻣﻴﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﺘﻲ ﻫﻲ ﺑﺤﻜﻢ ﺍﻵﻻﻑ ﻣﻦ ﺍﻷﻧﻮﺍﻉ ﰲ ﺍﻟﻨﻮﻉ ﺍﻹﻧﺴﺎﲏ‪ .‬ﻭﺣﻴﺚ ﺇﻧﻪ ﻟﻴﺲ‬
‫ﺍﻟﺨﻴﺮ ﺍﻟﻜﺜﲑ ﺟﺪ ﹰﺍ ﺗﺠﻨﺒ ﹰﺎ ﳊﺼﻮﻝ ﱟ‬
‫ﺷﺮ ﺟﺰﺋﻲ‪ ،‬ﻓﺈﻥ ﺍﻧﺰﻻﻕ‬ ‫ﹸ‬ ‫ﻣﻦ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﺪﺍﻟﺔ ﺑﴚﺀ ﺃﻥ ﹸﻳﱰﻙ‬
‫ﺍﻟﺘﻘﻮﻳﻢ ﻭﺍﻷﳘﻴﺔ ﻳﺄﺧﺬ‬
‫ﹸ‬ ‫ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﺑﺎﺗﺒﺎﻉ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻻ ﳛﻤﻞ ﺃﻫﻤﻴ ﹰﺔ ﻛﺒﲑﺓ ﻣﺎﺩﺍﻡ‬
‫»ﺍﻟﻨﻮﻋﻴﺔ« ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﻭﻻ ﹸﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻜﻤﻴﺔ ﹼﺇﻻ ﻗﻠﻴ ﹰ‬
‫ﻼ‪ ،‬ﺑﻞ ﻗﺪ ﻻ ﹸﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﻭﻋﴩ ﻣﻦ ﺍﻟﺒﺬﻭﺭ‪ ،‬ﺯﺭ ﹶﻋﻬﺎ ﰲ ﺍﻟﱰﺍﺏ‪ ،‬ﻓﺠﻌﻠﻬﺎ ﺗﺘﻌﺮﺽ‬
‫ﹲ‬ ‫ﺃﻟﻒ‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺷﺨﺺ ﻟﺪﻳﻪ ﹲ‬
‫ﺍﻟﻤﻨﺎﻓﻊ ﺍﳊﺎﺻﻠﺔ ﻣﻨﻬﺎ‬
‫ﹶ‬ ‫ﻋﴩ ﻣﻦ ﺗﻠﻚ ﺍﻟﺒﺬﻭﺭ ﻭﺃﻳﻨﻌﺖ‪ ،‬ﻓﺈﻥ‬
‫ﻟﻠﺘﻔﺎﻋﻼﺕ ﺍﻟﻜﻴﻤﻴﺎﻭﻳﺔ‪ .‬ﻓﺈﺫﺍ ﺃﻧﺒﺘﺖ ﹲ‬
‫ﹺ‬
‫ﺍﻷﻟﻒ ﺑﺬﺭﺓ ﺍﻟﺘﻲ ﺗﻌﺮﺿﺖ ﻟﻠﺘﻠﻒ ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬ ‫ﺗﻔﻮﻕ ‪-‬ﺑﻼ ﺷﻚ‪ -‬ﺧﺴﺎﺭ ﹶﺓ‬
‫ﺍﻟﻤﻨﺎﻓﻊ ﻭﺍﳌﻨﺰﻟﺔ ﻭﺍﻷﳘﻴﺔ ﺍﻟﺘﻲ ﺣﺎﺯﲥﺎ ﺍﻟﺒﴩﻳﺔ ﻣﻦ ﻋﴩﺓ ﺃﺷﺨﺎﺹ ﻛﺎﻣﻠﲔ‬
‫ﹶ‬ ‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﺴ ﹸﺒﻞ‬
‫ﻳﺘﻸﻷﻭﻥ ﻛﺎﻟﻨﺠﻮﻡ ﰲ ﺳﲈﺋﻬﺎ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺃﺧﺬﻭﺍ ﺑﻴﺪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺇﱃ ﻣﺮﺍﻗﻲ ﺍﻟﻔﻼﺡ‪ ،‬ﻭﺃﺿﺎﺀﻭﺍ ﹸ‬
‫ﺃﻣﺎ ﹶﻣﻬﻢ ﻭﺃﺧﺮﺟﻮﻫﻢ ﺇﱃ ﺍﻟﻨﻮﺭ ﺑﻤﺠﺎﻫﺪﲥﻢ ﻟﻠﻨﻔﺲ ﻭﺍﻟﺸﻴﻄﺎﻥ‪ ..‬ﻻﺷﻚ ﺃﳖﺎ ﺗﺰﻳﻞ ﻣﺎ ﻳﻠﺤﻖ ﲠﺎ‬
‫ﻣﻦ ﺃﺛﺮ ﺍﻟﴬﺭ ﺍﻟﻨﺎﺟﻢ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﲪﺄﺓ ﺍﻟﻜﻔﺮ ﻣﻦ ﺍﻟﻀﺎﻟﲔ ﺍﻟﺬﻳﻦ ﹸﻳﻌﺪﹼ ﻭﻥ ﻣﻦ ﺟﻨﺲ‬
‫ﺍﳊﴩﺍﺕ ﻟﺘﻔﺎﻫﺘﻬﻢ ﻭﺩﻧﺎﺀﲥﻢ‪ .‬ﳍﺬﺍ ﻓﻘﺪ ﺭﺿﻴﺖ ﺍﻟﻌﺪﺍﻟ ﹸﺔ ﺍﻹﳍﻴﺔ ﻭﺣﻜﻤﺘﹸﻬﺎ ﻭﺳﻤﺤﺖ ﺍﻟﺮﺣﻤ ﹸﺔ‬
‫ﺍﻟﺮ ﹼﺑﺎﻧﻴﺔ ﺑﻮﺟﻮﺩ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺗﺴ ﹼﻠﻄﻬﺎ‪.‬‬
‫ﻓﻴﺎ ﻣﻌﴩ ﺃﻫﻞ ﺍﻹﻳﲈﻥ! ﱠ‬
‫ﺇﻥ ﺩﺭﻋﻜﻢ ﺍﳌﻨﻴﻊ ﻟﺼﺪ ﺃﻭﻟﺌﻚ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻫﻮ ﺍﻟﺘﻘﻮ￯ ﺍﳌﺼﻨﻮﻋﺔ ﰲ‬
‫ﺩﻭﺣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ .‬ﻭﺇﻥ ﺧﻨﺎﺩﻗﻜﻢ ﺍﳊﺼﻴﻨﺔ ﻫﻲ ﹸﺳﻨﹼﺔ ﻧﺒ ﹼﻴﻜﻢ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﹺ‬
‫ﺍﳊﺮﺯ ﺍﻹﳍﻲ‪.‬‬ ‫ﻭﺃﻣﺎ ﺳﻼﺣﻜﻢ ﻓﻬﻮ ﺍﻻﺳﺘﻌﺎﺫ ﹸﺓ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٠٢‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﹺ‬
‫ﻭﲥﺪﻳﺪﻩ ﻷﻫﻞ ﺍﻟﻀﻼﻟﺔ ﲡﺎﻩ‬ ‫ﺍﻟﺴﺮ ﻭﺍﳊﻜﻤﺔ ﰲ ﻭﻋﻴﺪ ﺍﻟﻘﺮﺁﻥ ﺍﳌﺮﻋﺐ‬ ‫ﺳﺆﺍﻝ‪ :‬ﺃﻳﻦ ﻳﻜﻤﻦ ﱡ‬
‫ﻋﻤﻞ ﺟﺰﺋﻲ ﹶﺻﺪﹶ ﺭ ﻣﻨﻬﻢ‪ ،‬ﳑﺎ ﻻ ﻳﺘﻨﺎﺳﺐ ﺑﻈﺎﻫﺮ ﺍﻟﻌﻘﻞ ﻣﻊ ﺑﻼﻏﺘﹺﻪ ﺍﻟﺘﻲ ﺗﺘﹼﺴﻢ ﺑﺎﻟﻌﺪﺍﻟﺔ ﻭﺍﻻﻧﺴﺠﺎﻡ‬ ‫ﹴ‬
‫ﺍﻟﺠﻴﻮﺵ ﺍﳍﺎﺋﻠﺔ ﲡﺎﻩ ﺷﺨﺺ ﻋﺎﺟﺰ ﻻ ﹼ‬
‫ﺣﻆ ﻟﻪ ﰲ‬ ‫ﹶ‬ ‫ﺍﳌﻌﺠﺰ ﺍﻟﺮﺯﻳﻦ‪ .‬ﺇﺫ ﻛﺄﻧﻪ ﹼ‬
‫ﻳﺤﺸﺪ‬ ‫ﹺ‬ ‫ﻭﺃﺳﻠﻮﺑﹺﻪ‬
‫ﹴ‬
‫ﴍﻳﻚ ﻣﺘﺠﺎﻭﺯ ﺣﺪﱠ ﻩ؟‬ ‫ﺍﻟﻤﻠﻚ‪ ،‬ﻓﻴ ﹺ‬
‫ﻜﺴ ﹸﺒﻪ ﻣﻨﺰﻟ ﹶﺔ‬ ‫ﹸ‬ ‫ﹸ‬
‫ﺃﻥ ﰲ ﻭﺳﻊ ﺍﻟﺸﻴﺎﻃﲔ ﻭ ﹶﻣﻦ ﺗﺒﻌﻬﻢ ﺃﻥ ﻳﻘﻮﻣﻮﺍ ﺑﺘﺨﺮﻳﺐ‬ ‫ﺳﺮ ﺫﻟﻚ ﻭﺣﻜﻤﺘﻪ ﱠ‬ ‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻥ ﱠ‬
‫ﻳﺼﺪﺭ‬ ‫ﹺ‬
‫ﻃﺮﻳﻖ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻓﻴﻠﺤﻘﻮﻥ ﺑﻔﻌﻞ ﺟﺰﺋﻲ‬ ‫ﻣﺪ ﹼﻣﺮ ﺑﺤﺮﻛﺔ ﺑﺴﻴﻄﺔ ﺗﺼﺪﺭ ﻣﻨﻬﻢ‪ ،‬ﻷﳖﻢ ﻳﺴﻠﻜﻮﻥ ﹶ‬
‫ﹸ‬
‫ﹴ‬
‫ﺭﺟﻞ ﺭﻛﺐ ﺳﻔﻴﻨ ﹰﺔ ﲡﺎﺭﻳﺔ ﻋﺎﻣﺮﺓ‬ ‫ﺜﻠﻬﻢ ﰲ ﻫﺬﺍ ﻛﻤﺜﻞ‬ ‫ﺧﺴﺎﺋﺮ ﺟﺴﻴﻤﺔ ﺑﺤﻘﻮﻕ ﺍﻟﻜﺜﲑﻳﻦ‪ ،‬ﹶﻣ ﹸ‬ ‫ﹶ‬ ‫ﻣﻨﻬﻢ‬
‫ﺧﺮﻗﻬﺎ ﺧﺮﻗ ﹰﺎ ﺑﺴﻴﻄ ﹰﺎ‪ ،‬ﺃﻭ ﺗﺮﻙ ﻭﺍﺟﺒ ﹰﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺃﻥ ﻳﺆﺩﻳﻪ‪ ،‬ﻓﺄﻫﺪﺭ ﺑﻔﻌﻠﻪ ﻫﺬﺍ ﺟﻬﺪﹶ ﹶﻣﻦ‬ ‫ﹺ‬
‫ﻟﻠﻤﻠﻚ ﺛﻢ ﹶ‬
‫ﹶ‬
‫ﻭﺃﺑﻄﻞ ﻧﺘﺎﺋﺞ ﺃﻋﲈﻝ ﻛﻞ ﹶﻣﻦ ﻟﻪ ﻋﻼﻗﺔ ﲠﺎ‪،‬‬ ‫ﻋﻤﻠﻬﻢ ﻓﻴﻬﺎ‪،‬‬‫ﰲ ﺍﻟﺴﻔﻴﻨﺔ‪ ،‬ﻭﺃﻓﺴﺪﹶ ﻋﻠﻴﻬﻢ ﺟﻨﻲ ﺛﲈﺭ ﹺ‬
‫ﹶ ﹶ‬
‫ﹴ‬
‫ﲥﺪﻳﺪﺍﺕ ﻋﻨﻴﻔﺔ‪ ،‬ﺑﺎﺳﻢ ﲨﻴﻊ ﺭﻋﺎﻳﺎﻩ ﰲ ﺍﻟﺴﻔﻴﻨﺔ ﻭﲨﻴﻊ‬ ‫ﻟﺬﺍ ﺳﻴﻬﺪﹼ ﺩﻩ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﺍﻟﺴﻔﻴﻨﺔ‬
‫ﺍﳌﺘﴬﺭﻳﻦ ﻓﻴﻬﺎ‪ ،‬ﻭﺳﻴﻌﺎﻗﺒﻪ ﺃﺷﺪﹼ ﺍﻟﻌﻘﺎﺏ ﺣﺘﻤ ﹰﺎ‪ ،‬ﻻ ﳊﺮﻛﺘﻪ ﺍﳉﺰﺋﻴﺔ ﺃﻭ ﺗﺮﻛﻪ ﺍﻟﻮﺍﺟﺐ‪ ،‬ﻭﺇﻧﲈ ﻟﻠﻨﺘﺎﺋﺞ‬
‫ﺍﳌﱰﺗﺒﺔ ﻋﲆ ﺗﻠﻚ ﺍﳊﺮﻛﺔ ﺃﻭ ﺍﻟﱰﻙ ﺍﻟﺒﺴﻴﻂ‪ ،‬ﻭﻟﻴﺲ ﻟﺘﺠﺎﻭﺯﻩ ﹺﲪﻰ ﺍﳌﻠﻚ‪ ،‬ﻭﺇﻧﲈ ﻟﺘﻌﺪﹼ ﻳﻪ ﻋﲆ ﺣﻘﻮﻕ‬
‫ﺍﻟﺮﻋﻴﺔ ﲨﻴﻌﻬﺎ‪.‬‬
‫ﺃﻫﻞ ﺍﻟﻀﻼﻝ ﻣﻦ ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻳﻦ‬ ‫ﻭﻛﺬﻟﻚ ﺳﻔﻴﻨ ﹸﺔ ﺍﻷﺭﺽ‪ ،‬ﻓﻔﻴﻬﺎ ﻣﻊ ﺍﳌﺆﻣﻨﲔ ﹸ‬
‫ﻳﺴﺘﺨ ﹼﻔﻮﻥ ﺑﻨﺘﺎﺋﺞ ﺍﻟﻮﻇﺎﺋﻒ ﺍﳊﻜﻴﻤﺔ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ ﺍﻟﺮﺍﺋﻌﺔ ﺑﻞ ﻳﻌﺪﹼ ﻭﳖﺎ ﻋﺒﺜ ﹰﺎ ﻭﺑﺎﻃ ﹰ‬
‫ﻼ‪ ،‬ﻓﻴﺤ ﹼﻘﺮﻭﻥ‬
‫ﺑﺬﻟﻚ ﲨﻴﻌﻬﺎ‪ ،‬ﳑﺎ ﺗﺸﻜﹼﻞ ﺧﻄﻴﺌﺎﲥﻢ ﻭﻣﻌﺎﺻﻴﻬﻢ ‪-‬ﺍﳉﺰﺋﻴﺔ ﰲ ﺍﻟﻈﺎﻫﺮ‪ -‬ﺗﺠﺎﻭﺯ ﹰﺍ ﻭﺍﺿﺤ ﹰﺎ ﻭﺗﻌﺪﹼ ﻳ ﹰﺎ‬
‫ﻳﺤﺸﺪ‬ ‫ﺻﺎﺭﺧ ﹰﺎ ﻋﲆ ﺣﻘﻮﻕ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛﺎﻓ ﹰﺔ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻫﻮ ﻣﻠﻚ ﺍﻷﺯﻝ ﻭﺍﻷﺑﺪ ﹼ‬
‫ﺍﻟﻤﺮﻭﻋﺔ ﺿﺪ ﺫﻟﻚ ﺍﻟﺘﺪﻣﲑ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻻﻧﺴﺠﺎﻡ ﺍﻟﺘﺎﻡ ﰲ‬
‫ﹼ‬ ‫ﺍﻟﺘﻬﺪﻳﺪﺍﺕ‬
‫ﺃﺳﻠﻮﺏ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﺮﺍﺋﻊ‪ ،‬ﻭﻫﻮ ﺍﳊﻜﻤﺔ ﺍﻟﺒﺎﻟﻐﺔ ﺍﳋﺎﻟﺼﺔ ﺍﳌﺴﺘﱰﺓ ﰲ ﺭﻭﺡ ﺍﻟﺒﻼﻏﺔ‬
‫ﻭﻣﻨﺰﻫﺔ ﻛﻞ ﺍﻟﺘﻨﺰﻳﻪ ﻋﻦ ﺍﳌﺒﺎﻟﻐﺔ ﺍﻟﺘﻲ‬
‫ﺍﻟﺘﻲ ﻫﻲ ﻣﻄﺎﺑﻘﺔ ﺍﻟﻜﻼﻡ ﳌﻘﺘﴣ ﺍﳊﺎﻝ‪ ،‬ﻭﻫﻲ ﺑﻌﻴﺪ ﹲﺓ ﻛﻞ ﺍﻟﺒﻌﺪ ﹼ‬
‫ﻫﻲ ﺍﻹﴎﺍﻑ ﰲ ﺍﻟﻜﻼﻡ‪.‬‬
‫ﺿﻴﺎﻉ ﹶﻣﻦ ﻻ ﹸﻳ ﹶﺤ ﱢﺼﻦ ﻧﻔﺴﻪ ﺑﺤﺼﻦ ﻣﻨﻴﻊ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻷﻋﺪﺍﺀ ﺍﻷﻟﺪﺍﺀ ﺍﻟﺬﻳﻦ‬
‫ﹶ‬ ‫ﹶ‬
‫ﻫﻼﻙ ﻭﻳﺎ‬ ‫ﻓﻴﺎ‬
‫ﻣﺮﻭﻉ ﻭﺗﺪﻣﲑ ﻫﺎﺋﻞ ﺑﺤﺮﻛﺎﲥﻢ ﺍﳉﺰﺋﻴﺔ‪.‬‬
‫ﻳﻘﻮﻣﻮﻥ ﺑﺘﺨﺮﻳﺐ ﹼ‬
‫‪١٠٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﻓﻴﺎ ﺃﻫﻞ ﺍﻹﻳﲈﻥ! ﺃﻣﺎﻣﻜﻢ ﺍﻟﺤﺼ ﹸﻦ ﺍﻟﺴﲈﻭﻱ ﺍﳌﻨﻴﻊ‪ ..‬ﺇﻧﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ..‬ﺍﺩﺧﻠﻮﺍ ﻓﻴﻪ‪،‬‬
‫ﻭﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ‪..‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﺧﲑ‬
‫ﴍ ﳏﺾ‪ ..‬ﻭﺍﻟﻮﺟﻮﺩ ﹲ‬ ‫ﹸ‬
‫ﻭﺃﻫﻞ ﺍﻟﻜﺸﻒ ﻋﲆ ﺃﻥ ﺍﻟﻌﺪﻡ ﹲ‬ ‫ﻟﻘﺪ ﺍﺗﻔﻖ ﺍﻟﻌﻠﲈﺀ ﺍﳌﺤﻘﻘﻮﻥ‬
‫ﳏﺾ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﳋﲑ ﻭﺍﳌﺤﺎﺳﻦ ﻭﺍﻟﻜﲈﻻﺕ ‪-‬ﺑﺄﻛﺜﺮﻳﺘﻬﺎ ﺍﳌﻄﻠﻘﺔ‪ -‬ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻭﺗﻌﻮﺩ ﺇﻟﻴﻪ‪،‬‬
‫ﻓﺄﺳﺎﺳﻬﺎ ﺇﳚﺎﰊ ﻭﻭﺟﻮﺩﻱ‪ ،‬ﺃﻱ ﺫﻭ ﺃﺻﺎﻟﺔ ﻭﻓﺎﻋﻠﻴﺔ‪ ،‬ﻭﺇﻥ ﹶﺑﺪﹶ ﺕ ﻇﺎﻫﺮ ﹰﺍ ﺳﻠﺒﻴﺔ ﻭﻋﺪﻣﻴﺔ‪.‬‬
‫ﹸ‬
‫ﹺ‬
‫ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﳌﻜﺎﺭﻩ‬ ‫ﻭﺇﻥ ﺃﺳﺎﺱ ﻭﺃﺻﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﴩ ﻭﺍﳌﺼﺎﺋﺐ ﻭﺍﳌﻌﺎﴆ ﻭﺍﻟﺒﻼﻳﺎ‬
‫ﻫﻮ ﻋﺪ ﹲﻡ ﻭﺳﻠﺒﻲ‪ .‬ﻭﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻘﺒﺢ ﻭﺍﻟﺴﻮﺀ ﻓﻨﺎﲨﺎﻥ ﻣﻦ ﻋﺪﻣﻴﺘﻬﺎ‪ ،‬ﻭﺇﻥ ﺑﺪﺕ ﻇﺎﻫﺮ ﹰﺍ ﺇﳚﺎﺑﻴﺔ‬
‫ﻭﻭﺟﻮﺩ ﹰﺍ‪ ،‬ﻷﻥ ﹶ‬
‫ﺃﺳﺎﺳﻬﺎ ﻋﺪﻡ ﻭﻧﻔﻲ ﺃﻱ ﺑﻼ ﺃﺳﺎﺱ ﻭﺑﻼ ﻓﻌﻞ ﺇﳚﺎﰊ‪.‬‬
‫ﻭﺩﻣﺎﺭﻩ‬
‫ﹸ‬ ‫ﺛﻢ ﺇﻥ ﻭﺟﻮﺩ ﺍﻟﺒﻨﺎﺀ ﻳﺘﻘﺮﺭ ﺑﻮﺟﻮﺩ ﲨﻴﻊ ﺃﺟﺰﺍﺋﻪ ﻛﲈ ﻫﻮ ﺛﺎﺑﺖ ﺑﺎﳌﺸﺎﻫﺪﺓ‪ ،‬ﺑﻴﻨﲈ ﻋﺪ ﹸﻣﻪ‬
‫ﹺ‬
‫ﻭﻋﺪﻣﻪ‪.‬‬ ‫ﻳﻤﻜﻦ ﺃﻥ ﳛﺼﻞ ﺑﺘﻬﺪﹼ ﻡ ﹺ‬
‫ﺃﺣﺪ ﺃﺭﻛﺎﻧﻪ‬
‫ﻭﺇﻥ ﺍﻟﻮﺟﻮﺩ ﳛﺘﺎﺝ ﺇﱃ ﻋ ﹼﻠ ﹴﺔ ﻣﻮﺟﺪﺓ‪ ،‬ﻭﻻﺑﺪ ﺃﻥ ﻳﺴﺘﻨﺪ ﺇﱃ ﺳﺒﺐ ﺣﻘﻴﻘﻲ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﻌﺪ ﹸﻡ ﻳﻤﻜﻦ‬
‫ﱠ‬
‫ﺃﻥ ﻳﺴﺘﻨﺪ ﺇﱃ ﺃﻣﻮﺭ ﻋﺪﻣﻴﺔ ﻭﻳﻜﻮﻥ ﺍﻷﻣﺮ ﺍﻟﻌﺪﻣﻲ ﻋ ﹼﻠ ﹰﺔ ﻟﴚﺀ ﻣﻌﺪﻭﻡ‪.‬‬
‫ﻓﺒﻨﺎ ﹰﺀ ﻋﲆ ﻫﺎﺗﲔ ﺍﻟﻘﺎﻋﺪﺗﲔ‪ :‬ﻓﺈﻥ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻟﻴﺲ ﳍﻢ ﻭﻟﻮ ﺑﻤﻘﺪﺍﺭ ﺫﺭﺓ‬
‫ﺍﻟﻤﻠﻚ ﺍﻹﳍﻲ‪ ،‬ﻣﻊ ﺃﻥ ﳍﻢ ﺁﺛﺎﺭ ﹰﺍ‬
‫ﻧﺼﻴﺐ ﰲ ﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ﻭﻣﺎ ﺗﻜﻮﻥ ﳍﻢ ﺃﻳ ﹸﺔ ﺣﺼﺔ ﰲ ﹸ‬ ‫ﹲ‬ ‫ﻭﺍﺣﺪﺓ‬
‫ﻼ‪ ،‬ﺇﺫ ﻻ ﻳﻘﻮﻣﻮﻥ ﺑﺘﻠﻚ ﺍﻷﻣﻮﺭ‬ ‫ﳐﻴﻔﺔ ﻭﺃﻧﻮﺍﻋ ﹰﺎ ﻣﻦ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ ﻭﺃﻋﻤﺎ ﹰ‬
‫ﻻ ﴍﻳﺮﺓ ﻭﺩﻣﺎﺭ ﹰﺍ ﻫﺎﺋ ﹰ‬
‫ﺃﻏﻠﺐ ﺃﻋﲈﳍﻢ ﻟﻴﺲ ﻓﻴﻬﺎ ﹲ‬
‫ﻓﻌﻞ ﻭﻗﺪﺭﺓ ﺣﻘﻴﻘﻴﺔ‪ ،‬ﻭﺇﻧﲈ ﻫﻲ ﻣﻦ‬ ‫ﹶ‬ ‫ﺑﻘﺪﺭﺍﲥﻢ ﻭﻗﻮﲥﻢ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﺑﻞ ﺇﻥ‬
‫ﺮﻑ ﻋﻦ ﺍﳋﲑ‪ ،‬ﻓﺘﺤﺼﻞ‬ ‫ﻭﺗﻌﻄﻴﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺻﺪﱟ ﻟﻠﺨﲑ‪ ،‬ﻓﻴﻌﻤﻠﻮﻥ ﺍﻟﺸﺮ ﺑﺎﻟﺼ ﹺ‬
‫ﹺ‬ ‫ﻧﻮﻉ ﹺ‬
‫ﺗﺮﻙ ﺍﻟﻔﻌﻞ‪،‬‬
‫ﹼ ﱠ‬
‫ﺍﻟﺸﺮﻭﺭ‪.‬‬
‫ﹸ‬
‫ﹺ‬
‫ﻭﺍﻟﺘﺨﺮﻳﺐ ﻓﻼ ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻋ ﹼﻠﺘﹸﻬﺎ ﺇﻳﺠﺎﺩ ﹰﺍ‬ ‫ﻷﻥ ﺍﻟﴩﻭﺭ ﻭﺍﳌﻬﺎﻟﻚ ﻫﻲ ﻣﻦ ﻧﻮﻉ ﺍﳍﺪﻡ‬
‫ﴍﻁ‪ .‬ﻭﻟﻌﺪﻡ‬ ‫ﹴ‬ ‫ﻓﺎﻋﻼﹰ‪ ،‬ﻭﻻ ﻗﺪﺭ ﹰﺓ ﻣ ﹺ‬
‫ﻮﺟﺪﺓﹰ‪ ،‬ﺇﺫ ﻳﻤﻜﻦ ﺍﻟﺘﺨﺮﻳﺐ ﺍﳍﺎﺋﻞ ﺑﺄﻣﺮ ﻋﺪﻣﻲ‪ ،‬ﻭﺑﺈﻓﺴﺎﺩ‬ ‫ﹸ‬
‫ﻭﺃﺳﻤﻮﻩ »ﻳﺰﺩﺍﻥ« ﻭﺧﺎﻟﻖﹴ‬ ‫ﹶ‬ ‫ﹴ‬
‫ﺍﻟﺴﺮ ﻋﻨﺪ ﺍﳌﺠﻮﺱ ﻓﻘﺪ ﺍﻋﺘﻘﺪﻭﺍ ﺑﻮﺟﻮﺩ ﺧﺎﻟﻖ ﻟﻠﺨﲑ‬
‫ﻭﺿﻮﺡ ﻫﺬﺍ ﹼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٠٤‬‬
‫ﹺ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺳﺒﺒ ﹰﺎ‬ ‫ﻟﻠﴩ ﻭﺃﺳﻤﻮﻩ »ﺃﻫﺮﻳﲈﻥ« ﺑﻴﻨﲈ ﻻ ﻳﻌﺪﻭ ﻫﺬﺍ ﺍﻹﻟﻪ ﺍﳌﻮﻫﻮﻡ ﺳﻮ￯‬
‫ﻟﻠﴩﻭﺭ ﻭﻭﺳﻴﻠ ﹰﺔ ﳍﺎ‪ ،‬ﺑﺎﻹﺭﺍﺩﺓ ﺍﳉﺰﺋﻴﺔ ﻭﺑﺎﻟﻜﺴﺐ‪ ،‬ﺩﻭﻥ ﺍﻹﳚﺎﺩ‪.‬‬
‫ﻭﺃﻫﻢ ﻭﺳﻴﻠﺘﻜﻢ‬ ‫ﹺ‬
‫ﺳﻼﺣﻜﻢ ﺿﺪ ﻫﺬﻩ ﺍﳌﻬﺎﻟﻚ ﺍﳌﻔﺰﻋﺔ ﻟﻠﺸﻴﺎﻃﲔ‬ ‫ﻓﻴﺎ ﺃﻫﻞ ﺍﻹﻳﲈﻥ! ﺇﻥ ﺃﻣﴣ‬
‫ﱠ‬
‫ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻘﻮﻟﻜﻢ‪» :‬ﺃﻋﻮﺫ ﺑﺎﷲ«‪ .‬ﻭﺍﻋﻠﻤﻮﺍ‬
‫ﹸ‬ ‫ﻟﻠﺒﻨﺎﺀ ﻭﺍﻟﺘﻌﻤﲑ ﻫﻮ‬
‫ﺃﻥ ﻗﻠﻌﺘﻜﻢ ﻫﻲ ﹸﺳﻨﺔ ﺭﺳﻮﻟﻜﻢ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﳋﺎﻣﺴﺔ‬
‫ﺇﻧﻪ ﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻮﻓﺮ ﺃﺳﺒﺎﺏ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﻭﺳﺎﺋﻞ ﺍﻹﺭﺷﺎﺩ ﺃﻣﺎﻡ ﺃﻫﻞ ﺍﻹﻳﲈﻥ‬
‫ﻧﻌﻴﻢ ﺍﻟﺠﻨﹼﺔ ﻭﻣﻦ ﻋﻘﺎﺏ ﺃﻟﻴﻢ ﻭﻫﻮ‬ ‫ﹴ‬
‫ﺑﲈ ﺑ ﹼﻴﻨﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﳍﻢ ﰲ ﻛﺘﺒﻪ ﺍﳌﻘﺪﺳﺔ ﻛﺎﻓﺔ ﻣﻦ ﻣﺜﻮﺑﺔ ﻭﻫﻲ ﹸ‬
‫ﺐ ﹸ‬
‫ﺃﻫﻞ ﺍﻹﻳﲈﻥ ﺃﻣﺎﻡ‬ ‫ﻛﺮﺭﻩ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺗﻮﺟﻴﻪ ﻭﺗﻨﺒﻴﻪ ﻭﺗﺮﻏﻴﺐ ﻭﲢﺬﻳﺮ‪ ..‬ﹸﻳﻐ ﹶﻠ ﹸ‬
‫ﻧﺎﺭ ﺟﻬﻨﻢ‪ ،‬ﻭﻣﻊ ﻣﺎ ﹼ‬
‫ﺍﻟﺪﺳﺎﺋﺲ ﺍﻟﺪﻧﻴﺌﺔ ﻭﺍﻟﻀﻌﻴﻔﺔ ﺍﻟﺘﺎﻓﻬﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﺻﺎﺣﺐ ﺍﻹﻳﲈﻥ ﺑﺬﻟﻚ ﺍﻟﻮﻋﻴﺪ‬
‫ﹸ‬ ‫ﻛﺎﻥ ﻫﺬﺍ ﻳﺄﺧﺬ ﻗﺴﻄ ﹰﺎ ﻛﺒﻴﺮ ﹰﺍ ﻣﻦ ﺗﻔﻜﲑﻱ‪ ،‬ﺇﺫ ﻛﻴﻒ ﻻ ﳞﺘﻢ‬
‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ؟‪ .‬ﻭﻛﻴﻒ ﻻ ﻳﺰﻭﻝ ﺇﻳﻤﺎﻧﹸﻪ ﻭﻫﻮ ﻳﻌﴢ ﺭ ﱠﺑﻪ ﹸﻣﺘﱠﺒﻌ ﹰﺎ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ‬ ‫ﺍﳌﺨﻴﻒ ﻣﻦ ﹼ‬
‫ﻭﻣﻜﺎﻳﺪﻩ ﺍﻟﻀﻌﻴﻔﺔ ﻛﲈ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) ﴾ V U T S R ﴿ :‬ﺍﻟﻨﺴﺎﺀ‪ (٧٦:‬؟ ﺣﺘﻰ ﺇﻥ‬
‫ﺍﻟﻤﻘﺮﺑﲔ ﺑﻌﺪ ﺃﻥ ﺳﻤﻊ ﻣﻨﹼﻲ ﻣﺎﺋ ﹰﺔ ﻣﻦ ﺩﺭﻭﺱ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ ﻭﺻﺪﱠ ﻕ ﲠﺎ‬
‫ﹼ‬ ‫ﺑﻌﻀ ﹰﺎ ﻣﻦ ﺃﺻﺪﻗﺎﺋﻲ‬
‫ﹴ‬
‫ﺭﺟﻞ ﻓﺎﺳﺪ‬ ‫ﺗﺎﻓﻪ ﻭﺭﺧﻴﺺ ﻣﻦ‬ ‫ﺗﺼﺪﻳﻘ ﹰﺎ ﻗﻠﺒﻴ ﹰﺎ‪ ،‬ﻭﻣﻊ ﺷﺪﺓ ﻋﻼﻗﺘﻪ ﻭﺣﺴﻦ ﻇﻨﹼﻪ ﰊ ﻓﻘﺪ ﺍﻧﺠﺮﻑ ﹴ‬
‫ﻟﺜﻨﺎﺀ ﹴ‬
‫ﻓﻘﻠﺖ ﰲ ﻧﻔﴘ‪ :‬ﻳﺎ ﺳﺒﺤﺎﻥ‬
‫ﹸ‬ ‫ﻣ ﹼﻴﺖ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﺎﻧﺠﺬﺏ ﺇﻟﻴﻪ‪ ،‬ﳑﺎ ﺩﻓ ﹶﻌﻪ ﻟﻴﻜﻮﻥ ﰲ ﺍﻟﺼﻒ ﺍﳌﻌﺎﺩﻱ ﱄ‪.‬‬
‫ﺍﷲ! ﻫﻞ ﻳﻤﻜﻦ ﻟﻺﻧﺴﺎﻥ ﺃﻥ ﳞﻮﻱ ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﹶ ﺭﻙ؟‪ .‬ﻛﻢ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﺫﺍ ﻣﻌﺪﻥ ﺭﺧﻴﺺ؟‬
‫ﻓﺄﺛﹺ ﹸ‬
‫ﻤﺖ ﻣﻦ ﺍﻏﺘﻴﺎﺏ ﻫﺬﺍ ﺍﳌﺴﻜﲔ‪.‬‬
‫ﺣﻘﺎﺋﻖ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻓﺄﻧﺎﺭﺕ ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻐﺎﻣﻀﺔ‪..‬‬
‫ﹸ‬ ‫ﺛﻢ ﺍﻧﻜﺸﻔﺖ ﻭﷲ ﺍﳊﻤﺪ‬
‫ﺗﻜﺮﺍﺭ ﺍﻟﱰﻏﻴﺐ ﻭﺍﳊﺚ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﴐﻭﺭﻱ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻣﻨﺎﺳﺐ‬ ‫ﹶ‬ ‫ﻓﻌﻠﻤﺖ ﺑﺬﻟﻚ ﺍﻟﻨﻮﺭ ﺃﻥ‬
‫ﹸ‬
‫ﻭﻣﻼﺋﻢ ﻟﻠﺤﺎﻝ‪ ..‬ﻭﺃﻥ ﺍﻧﺨﺪﺍﻉ ﺃﻫﻞ ﺍﻹﻳﲈﻥ ﺑﻤﻜﺎﻳﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﻨﺠﻢ ﻋﻦ ﻋﺪﻡ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﻻ‬
‫ﻭﻗﺴﻢ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻗﺪ ﺃﺧﻄﺄﻭﺍ ﺣﲔ‬
‫ﹲ‬ ‫ﻣﻦ ﺿﻌﻔﻪ‪ ..‬ﻭﺃﻧﻪ ﻻ ﻳﻜ ﱠﻔﺮ ﹶﻣﻦ ﺍﺭﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ‪ .‬ﻓﺎﻟﻤﻌﺘﺰﻟ ﹸﺔ‬
‫ﺿﺤﻰ‬ ‫ﹴ‬ ‫ﻛ ﹼﻔﺮﻭﺍ ﹸﻣ‬
‫ﺮﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ ﺃﻭ ﺟﻌﻠﻮﻩ ﰲ ﻣﻨﺰﻟﺔ ﺑﲔ ﺍﳌﻨﺰﻟﺘﲔ‪ ..‬ﻭﺃﻥ ﺻﺪﻳﻘﻲ ﺍﳌﺴﻜﲔ‪ ،‬ﺍﻟﺬﻱ ﹼ‬ ‫ﹶ‬
‫‪١٠٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬

‫ﻳﻨﺤﻂ ﺇﱃ ﺍﳊﻀﻴﺾ‬ ‫ﹴ‬

‫ﺷﺨﺺ ﺗﺎﻓﻪ‪ ،‬ﱂ ﻳﺴﻘﻂ ﰲ ﺍﳍﺎﻭﻳﺔ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﻭﱂ ﹶ‬ ‫ﺑﺘﻠﻚ ﺍﻟﺪﺭﻭﺱ ﺍﻹﻳﲈﻧﻴﺔ ﺑﺜﻨﺎﺀ‬
‫ﻓﺸﻜﺮﺕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﺃﻧﻘﺬﲏ ﻣﻦ ﺗﻠﻚ ﺍﻟﻮﺭﻃﺔ‪.‬‬
‫ﹸ‬ ‫ﺭﺕ‪-‬‬ ‫ﻛﻠﻴ ﹰﺎ ‪-‬ﻛﲈ ﹼ‬
‫ﺗﺼﻮ ﹸ‬
‫ﹶ‬
‫ﺍﻟﻤﻬﺎﻟﻚ‬ ‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ‬ ‫ﺫﻟﻚ ﻷﻥ ﺍﻟﺸﻴﻄﺎﻥ ‪-‬ﻛﲈ ﻗﻠﻨﺎ ﺳﺎﺑﻘ ﹰﺎ‪ -‬ﹴ‬
‫ﺑﺄﻣﺮ ﺳﻠﺒﻲ ﺟﺰﺋﻲ ﻣﻨﻪ ﻳﻮﺭﺩ‬
‫ﺍﳋﻄﲑﺓ‪ ..‬ﻭﺇﻥ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻲ ﺑﲔ ﹶﺟ ﹺ‬
‫ﻨﺒﻲ ﺍﻹﻧﺴﺎﻥ ﺩﺍﺋﻤﺔ ﺍﻹﻧﺼﺎﺕ ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ‪ ..‬ﻭﺇﻥ ﻗﻮﺗﻪ‬
‫ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ﻭﺍﻟﻐﻀﺒﻴﺔ ﳘﺎ ﺑﻤﺜﺎﺑﺔ ﺟﻬﺎﺯ ﻻﻗﻂ ﻭﺟﻬﺎﺯ ﺗﻮﺻﻴﻞ ﳌﻜﺎﻳﺪ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﻟﺬﻟﻚ ﻓﻘﺪ‬
‫ﺑﺎﻟﺘﺠﻠﻲ‬
‫ﹼ‬ ‫ﺧﺼﺺ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﺳﻤﲔ ﻣﻦ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ »ﺍﻟﻐﻔﻮﺭ‪ ،‬ﺍﻟﺮﺣﻴﻢ« ﻟﻴﺘﺠ ﱠﻠﻴﺎ‬
‫ﹴ‬
‫ﺇﺣﺴﺎﻥ ﻟﻪ ﻟﻸﻧﺒﻴﺎﺀ‬ ‫ﻭﻳﺘﻮﺟﻬﺎ ﺇﱃ ﺃﻫﻞ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﺃﻭﺿﺢ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﻥ ﺃﻋﻈﻢ‬ ‫ﺍﻷﻋﻈﻢ‬
‫ﱠ‬
‫ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻫﻮ‪ :‬ﺍﳌﻐﻔﺮﺓ‪ ..‬ﻓﺪﻋﺎﻫﻢ ﺇﱃ‪ :‬ﺍﻻﺳﺘﻐﻔﺎﺭ‪ .‬ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺘﻜﺮﺍﺭﻩ »ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ‬
‫ﻛﻞ ﳾﺀ‬ ‫ﺃﻣﺮ ﺫﻱ ﺑﺎﻝ‪ ،‬ﺟﻌﻞ ﺭﺣﻤﺘﹶﻪ ﺍﻟﺘﻲ ﻭﺳﻌﺖ ﱠ‬ ‫ﺍﻟﺮﺣﻴﻢ« ﻭﺟﻌﻠﻬﺎ ﺑﺪﺀ ﹰﺍ ﻟﻜﻞ ﺳﻮﺭﺓ ﻭﻟﻜﻞ ﹴ‬
‫ﹸ‬
‫ﺍﻷﻣﺎﻥ ﻭﺍﻟﻨﺠﺎﺓ ﳍﻢ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﺟﻌﻞ ﺍﳊﺎﺟﺰ‬ ‫ﻫﻲ ﺍﳌﻼﺫ ﻭﺍﳌﻠﺠﺄ ﻷﻫﻞ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﻫﻲ‬
‫ﺍﳌﺎﻧﻊ ﳍﻢ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺩﺳﺎﺋﺴﻪ ﻫﻮ ﰲ »ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ« ﻭﺫﻟﻚ ﺑﺄﻣﺮﻩ‪:‬‬
‫﴿ ‪) ﴾ S R‬ﺍﻟﻨﺤﻞ‪.(٩٨:‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺴﺎﺩﺳﺔ‬
‫ﺇﻥ ﺃﺧﻄﺮ ﺩﺳﺎﺋﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻫﻮ ﺃﻧﻪ ﹸﻳﻠﺒﹺﺲ ﻋﲆ ﺑﻌﺾ ﺫﻭﻱ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺼﺎﻓﻴﺔ ﻭﺍﳊﺲ‬ ‫ﱠ‬
‫ﺍﻟﻀﻼﻟﺔ ﺗﺼﺪﻳﻘ ﹰﺎ ﻟﻠﻀﻼﻟﺔ ﹺ‬
‫ﹺ‬
‫ﻧﻔﺴﻬﺎ‪،‬‬ ‫ﺍﳌﺮﻫﻒ‪ :‬ﺗﺨ ﱡﻴ ﹶﻞ ﺍﻟﻜﻔﺮ ﺑﺘﺼﺪﻳﻖ ﺍﻟﻜﻔﺮ‪ ،‬ﻭ ﹸﻳﻈﻬﺮ ﳍﻢ ﹼ‬
‫ﺗﺼﻮ ﹶﺭ‬
‫ﺍﻟﻤﻨﺰﻫﺔ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻭﻳﻮﳘﻬﻢ‬
‫ﹼ‬ ‫ﻭﳚﻠﺐ ﺇﱃ ﺧﻴﺎﳍﻢ ﺧﻮﺍﻃﺮ ﻗﺒﻴﺤﺔ ﰲ ﺣﻖ ﺍﻷﺷﺨﺎﺹ ﻭﺍﻷﻣﻮﺭ‬
‫ﺑﺎﻟﺸﻚ ﰲ ﺑﻌﺾ ﻳﻘﻴﻨﻴﺎﺕ ﺍﻹﻳﲈﻥ ﺑﺠﻌﻞ »ﺍﻹﻣﻜﺎﻥ ﺍﻟﺬﺍﰐ« ﰲ ﺻﻮﺭﺓ »ﺍﻹﻣﻜﺎﻥ ﺍﻟﻌﻘﲇ«‪ .‬ﻭﻋﻨﺪﺋﺬ‬
‫ﺍﻟﺤﺲ ﺃﻧﻪ ﻗﺪ ﻫﻮ￯ ﰲ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﻳﺘﻮﻫﻢ ﺃﻧﻪ ﻗﺪ ﺯﺍﻝ ﻳﻘﻴﻨﹸﻪ‬
‫ﹼ‬ ‫ﻳﻈ ﹼﻦ ﻫﺬﺍ ﺍﻟﻤﺴﻜﻴ ﹸﻦ ﺍﳌﺮﻫﻒ‬
‫ﺍﻹﻳﲈﲏ‪ ،‬ﻓﻴﻘﻊ ﰲ ﺍﻟﻴﺄﺱ ﻭﺍﻟﻘﻨﻮﻁ‪ .‬ﻭﻳﻜﻮﻥ ﺑﻴﺄﺳﻪ ﻫﺬﺍ ﺃﺿﺤﻮﻛ ﹰﺔ ﻟﻠﺸﻴﻄﺎﻥ ﺍﻟﺬﻱ ﻳﻨﻔﺚ ﰲ ﻳﺄﺳﻪ‬
‫ﺍﻟﺤﺴﺎﺱ‪ ،‬ﻭﻳﻨﻔﺦ ﰲ ﺍﻟﺘﺒﺎﺳﺎﺗﻪ ﻭﻳﺜﲑﻫﺎ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﹼ‬
‫ﻳﺨﻞ ﺑﺄﻋﺼﺎﺑﻪ‬ ‫ﹼ‬ ‫ﺍﻟﻘﺎﺗﻞ‪ ،‬ﻭﻳﴬﺏ ﺩﻭﻣ ﹰﺎ ﻋﲆ ﻭﺗﺮﻩ‬
‫ﻭﻋﻘﻠﻪ‪ ،‬ﺃﻭ ﻳﺪﻓﻌﻪ ﺇﱃ ﻫﺎﻭﻳﺔ ﺍﻟﻀﻼﻟﺔ‪.‬‬

‫ﻭﻗﺪ ﺑﺤﺜﻨﺎ ﰲ ﺑﻌﺾ ﺍﻟﺮﺳﺎﺋﻞ ﻣﺪ￯ ﺗﻔﺎﻫﺔ ﻫﺬﻩ ﺍﳍﻤﺰﺍﺕ ﻭﺍﻟﻮﺳﺎﻭﺱ‪ ،‬ﻭﻛﻴﻒ ﺃﳖﺎ ﻻ ﺳﻨﺪﹶ‬
‫ﳍﺎ ﻭﻻ ﺃﺳﺎﺱ‪ ،‬ﺃﻣﺎ ﻫﻨﺎ ﻓﺴﻨﺠﻤﻠﻬﺎ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٠٦‬‬
‫ﻭﺍﻧﻌﻜﺎﺱ ﺍﻟﻨﺎﺭ ﻓﻴﻬﺎ ﻻ ﹶﻳﺤﺮﻕ‪ ،‬ﻭﻇﹺ ﱠﻞ ﺍﻟﻨ ﹶﹶﺠﺲ‬
‫ﹶ‬ ‫ﻛﲈ ﺃﻥ ﺻﻮﺭ ﹶﺓ ﺍﻟﺤ ﹼﻴﺔ ﰲ ﺍﳌﺮﺁﺓ ﻻ ﺗﻠﺪﻍ‪،‬‬
‫ﹺ‬
‫ﺻﻮﺭ ﺍﻟﻜﻔﺮ ﻭﺍﻟﴩﻙ‪ ،‬ﻭﻇﻼﻝ‬ ‫ﹺ‬ ‫ﻓﻴﻬﺎ ﻻ ﻳﻨﺠﺲ‪ ،‬ﻛﺬﻟﻚ ﻣﺎ ﻳﻨﻌﻜﺲ ﻋﲆ ﹺ‬
‫ﻣﺮﺁﺓ ﺍﳋﻴﺎﻝ ﺃﻭ ﺍﻟﻔﻜﺮ ﻣﻦ‬
‫ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﺧﻴﺎﻻﺕ ﺍﻟﻜﻠﲈﺕ ﺍﻟﻨﺎﺑﻴﺔ ﻭﺍﻟﺸﺘﻢ‪ ،‬ﻻ ﺗﻔﺴﺪ ﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻴﻘﲔ ﻭﻻ ﺗﻐﲑ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﻻ‬
‫ﹸ‬
‫ﻭﺗﺨﻴﻞ‬ ‫ﺃﺩﺏ ﺍﻟﺘﻮﻗﲑ ﻭﺍﻻﺣﱰﺍﻡ‪ .‬ﺫﻟﻚ ﻷﻧﻪ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺮﺭﺓ‪» :‬ﺗﺨ ﹼﻴ ﹸﻞ ﺍﻟﺸﺘﻢ ﻟﻴﺲ ﺷﺘﻤ ﹰﺎ‪،‬‬
‫ﺗﺜﻠﻢ ﹶ‬
‫ﻭﺗﺼﻮ ﹸﺭ ﺍﻟﻀﻼﻟﺔ ﻟﻴﺲ ﺿﻼﻟ ﹰﺔ«‪.‬‬
‫ﹼ‬ ‫ﺍﻟﻜﻔﺮ ﻟﻴﺲ ﻛﻔﺮ ﹰﺍ‪،‬‬
‫ﺃﻣﺎ ﻣﺴﺄﻟ ﹸﺔ ﺍﻟﺸﻚ ﰲ ﺍﻹﻳﲈﻥ‪ ،‬ﻓﺈﻥ ﺍﻻﺣﺘﲈﻻﺕ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ »ﺍﻹﻣﻜﺎﻥ ﺍﻟﺬﺍﰐ« ﻻ ﻳﻨﺎﰲ‬
‫ﺍﻟﻴﻘﻴ ﹶﻦ ﻭﻻ ﹼ‬
‫ﻳﺨﻞ ﺑﻪ‪ .‬ﺇﺫ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﻘﺮﺭﺓ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ‪» :‬ﺃﻥ ﺍﻹﻣﻜﺎﻥ ﺍﻟﺬﺍﰐ ﻻ ﻳﻨﺎﰲ‬
‫ﺍﻟﻴﻘﲔ ﺍﻟﻌﻠﻤﻲ«‪.‬‬
‫ﻓﻤﺜﻼﹰ‪ :‬ﻧﺤﻦ ﻋﲆ ﻳﻘﲔ ﻣﻦ ﺃﻥ ﺑﺤﲑﺓ »ﺑﺎﺭﻻ« ﳑﻠﻮﺀ ﹲﺓ ﺑﺎﳌﺎﺀ ﻭﻣﺴﺘﻘﺮ ﹲﺓ ﰲ ﻣﻜﺎﳖﺎ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ‬
‫ﻭﺍﺣﺘﲈﻝ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﳌﻤﻜﻨﺎﺕ‪ .‬ﻭﻟﻜﻦ‬ ‫ﹲ‬ ‫ﻳﻤﻜﻦ ﺃﻥ ﲣﺴﻒ ﰲ ﻫﺬﻩ ﺍﻟﻠﺤﻈﺔ‪ .‬ﻓﻬﺬﺍ ﺇﻣﻜﺎﻥ ﺫﺍﰐ‬
‫ﻷﻧﻪ ﱂ ﻳﻨﺸﺄ ﻣﻦ ﺃﻣﺎﺭﺓ‪ ،‬ﺃﻭ ﺩﻟﻴﻞ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ »ﺇﹺﻣﻜﺎﻧ ﹰﺎ ﺫﻫﻨﻴ ﹰﺎ« ﺣﺘﻰ ﻳﻮﺟﺐ ﺍﻟﺸﻚ‪ .‬ﻷﻥ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﺍﳌﻘﺮﺭﺓ ﰲ ﻋﻠﻢ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ ﺃﻧﻪ‪» :‬ﻻ ﻋﱪﺓ ﻟﻼﺣﺘﲈﻝ ﻏﲑ ﺍﻟﻨﺎﺷﺊ ﻋﻦ ﺩﻟﻴﻞ« ﺑﻤﻌﻨﻰ‪ :‬ﻻ ﻳﻜﻮﻥ‬
‫ﺍﻻﺣﺘﻤﺎﻝ ﺍﻟﺬﺍﰐ ﺍﻟﺬﻱ ﱂ ﻳﻨﺸﺄ ﻋﻦ ﺃﻣﺎﺭﺓ ﺇﻣﻜﺎﻧ ﹰﺎ ﺫﻫﻨﻴ ﹰﺎ‪ ،‬ﻓﻼ ﺃﳘﻴﺔ ﻟﻪ ﻛﻲ ﹺ‬
‫ﻳﻮﺟﺐ ﺍﻟﺸﻚ‪ .‬ﻓﺒﻤﺜﻞ‬ ‫ﹸ‬
‫ﻫﺬﻩ ﺍﻹﻣﻜﺎﻧﺎﺕ ﻭﺍﻻﺣﺘﲈﻻﺕ ﺍﻟﺬﺍﺗﻴﺔ ﻳﻈﻦ ﺍﳌﺴﻜﲔ ﺍﳌﺒﺘﲆ ﺃﻧﻪ ﻗﺪ ﻓﻘﺪ ﻳﻘﻴﻨﹶﻪ ﺑﺎﳊﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ‪.‬‬
‫ﺧﻮﺍﻃﺮ ﻛﺜﲑﺓ ﻣﻦ ﺍﻹﻣﻜﺎﻥ ﺍﻟﺬﺍﰐ ﻣﻦ ﺟﻬﺔ ﺑﴩﻳﺔ ﺍﻟﺮﺳﻮﻝ ﷺ‪ ،‬ﻭﻻ ﺷﻚ ﺃﳖﺎ‬
‫ﹸ‬ ‫ﻓﻴﺨﻄﺮ ﺑﺒﺎﻟﻪ ﻣﺜﻼﹰ‬
‫ﻳﻀﺮ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﺒﺐ ﻟﻪ ﺍﻟﴬﺭ‪.‬‬ ‫ﻻ ﹼ‬
‫ﺗﺨﻞ ﺑﻴﻘﻴﻨﻪ ﻭﺟﺰﻣﻪ ﺍﻹﻳﲈﲏ‪ ،‬ﻭﻟﻜﻦ ﻇﻨﱠﻪ ﺃﻥ ﻫﺬﺍ ﹼ‬
‫ﻟﻤ ﹸﺔ ﺍﻟﺸﻴﻄﺎﻥ ‪-‬ﺍﻟﺘﻲ ﻫﻲ ﻋﲆ ﺍﻟﻘﻠﺐ‪ -‬ﻛﻼﻣ ﹰﺎ ﻻ ﻳﻠﻴﻖ ﺑﺠﻼﻝ ﺍﷲ‬ ‫ﻭﺃﺣﻴﺎﻧ ﹰﺎ ﺃﺧﺮ￯ ﺗﹸﻠﻘﻲ ﱠ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ .‬ﻓﻴﻈﻦ ﺻﺎﺣ ﹸﺒﻪ ﺃﻥ ﻗﻠﺒﻪ ﻫﻮ ﺍﻟﺬﻱ ﹶﻓ ﹶﺴﺪ ﻓﺼﺪﺭ ﻋﻨﻪ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﻴﻀﻄﺮﺏ ﻭﻳﺘﺄﱂ‪.‬‬
‫ﻭﺍﳊﺎﻝ ﺃﻥ ﺍﺿﻄﺮﺍﺑﻪ ﻭﺧﻮﻓﻪ ﻭﻋﺪ ﹶﻡ ﺭﺿﺎﻩ ﹲ‬
‫ﺩﻟﻴﻞ ﻋﲆ ﺃﻥ ﺗﻠﻚ ﺍﻟﻜﻠﲈﺕ ﱂ ﺗﻜﻦ ﺻﺎﺩﺭ ﹰﺓ ﻣﻦ ﻗﻠﺒﻪ‪،‬‬
‫ﺍﻟﻠﻤﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ‪ ،‬ﺃﻭ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺨ ﹼﻴﻠﻬﺎ ﺇﻟﻴﻪ ﻭﻳﺬﻛﹼﺮﻩ ﲠﺎ‪.‬‬
‫ﻭﺇﻧﲈ ﻫﻲ ﻣﻦ ﹼ‬
‫ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﻣﻦ ﺑﲔ ﺍﻟﻠﻄﺎﺋﻒ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪-‬ﻭﻫﻲ ﺑﻀﻊ ﻟﻄﺎﺋﻒ ﱂ ﺃﺳﺘﻄﻊ ﺗﺸﺨﻴﺼﻬﺎ‪ -‬ﻣﺎ ﻻ‬
‫ﺗﺮﺿﺦ ﻟﻺﺭﺍﺩﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﻻ ﺗﺪﺧﻞ ﲢﺖ ﻭﻃﺄﺓ ﺍﳌﺴﺆﻭﻟﻴﺔ ‪ -‬ﻓﺘﺘﺤﻜﻢ ﺃﺣﻴﺎﻧ ﹰﺎ ﻭﺗﺴﻴﻄﺮ ﺩﻭﻥ ﺃﻥ‬
‫ﹸ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﹶﺭﻭﻉ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺒﺘﲆ‪:‬‬ ‫ﺗﻨﺼﺖ ﻟﻨﺪﺍﺀ ﺍﳊﻖ‪ ،‬ﻭﺗﻠﺞ ﰲ ﺃﻣﻮﺭ ﺧﺎﻃﺌﺔ‪ ،‬ﻭﻋﻨﺪﺋﺬ ﹸﻳﻠﻘﻲ‬
‫ﺇﻥ ﻓﻄﺮﺗﹶﻚ ﻓﺎﺳﺪﺓ ﻻ ﺗﻨﺴﺠﻢ ﻣﻊ ﺍﻹﻳﲈﻥ ﻭﺍﳊﻖ‪ ،‬ﺃﻻ ﺗﺮ￯ ﺃﳖﺎ ﺗﻠﺞ ﺑﻼ ﺇﺭﺍﺩﺓ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‬
‫‪١٠٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﺍﻟﺒﺎﻃﻠﺔ؟ ﺇﺫﻥ ﻓﻘﺪ ﺣﻜﻢ ﻋﻠﻴﻚ ﹶﻗﺪﹶ ﹸﺭﻙ ﺑﺎﻟﺘﻌﺎﺳﺔ ﻭﻗﴣ ﻋﻠﻴﻚ ﺑﺎﻟﺸﻘﺎﺀ!‪ .‬ﻓﻴﻬﻠﻚ ﺫﻟﻚ ﺍﳌﺴﻜﲔ‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻴﺄﺱ ﺍﻟﻤﺪ ﹼﻣﺮ‪.‬‬
‫ﺍﻟﻤﺤﻜﲈﺕ‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺣﺼﻦ ﺍﳌﺆﻣﻦ ﺍﳊﺼﲔ ﻣﻦ ﺍﻟﺪﺳﺎﺋﺲ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺍﻟﻤﺘﻘﺪﹼ ﻣﺔ ﻫﻲ ﹸ‬
‫ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﳊﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ ﺍﻟﻤﺮﺳﻮﻣ ﹸﺔ ﺣﺪﻭ ﹸﺩﻫﺎ ﺑﺪﺳﺎﺗﲑ ﺍﻟﻌﻠﲈﺀ ﺍﳌﺤﻘﻘﲔ ﻭﺍﻷﺻﻔﻴﺎﺀ ﺍﻟﺼﺎﳊﲔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺪﺳﺎﺋﺲ ﺍﻷﺧﲑﺓ ﻓﺈﳖﺎ ﺗﹸﺮ ﹼﺩ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺑﺈﳘﺎﳍﺎ‪ ،‬ﻷﻥ ﻣﻦ ﻃﺒﻴﻌﺔ‬
‫ﻓﺎﻟﺴﻨﹼﺔ ﺍﳌﺤﻤﺪﻳﺔ ﻟﻠﻤﺆﻣﻦ ﻫﻲ ﺍﻟﺒﻠﺴﻢ‬
‫ﺍﻟﻮﺳﺎﻭﺱ ﺃﳖﺎ ﺗﻜﱪ ﻭﺗﺘﻀﺨﻢ ﻛﻠﲈ ﺯﺍﺩ ﺍﻻﻫﺘﲈﻡ ﲠﺎ‪ .‬ﹸ‬
‫ﺍﻟﺸﺎﰲ ﳌﺜﻞ ﻫﺬﻩ ﺍﳉﺮﺍﺣﺎﺕ ﺍﻟﺮﻭﺣﻴﺔ‪.‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﺳﺆﺍﻝ‪ :‬ﺇﻥ ﺃﺋﻤﺔ ﺍﳌﻌﺘﺰﻟﺔ ﻋﻨﺪﻣﺎ ﺍﻋﺘﱪﻭﺍ ﺃﻥ ﺇﻳﺠﺎ ﹶﺩ ﺍﻟﴩ ﹲ‬
‫ﴍ‪ ،‬ﱂ ﻳﺮ ﹼﺩﻭﺍ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﺧﺎﻟﻖ‬ ‫ﻳﻨﺰﻫﻮﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻳﻘﺪﺳﻮﻧﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪» :‬ﺇﻥ ﹶ‬
‫ﺍﻟﺒﺸﺮ ﻫﻮ ﹲ‬ ‫ﺧﻠﻖ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ‪ ،‬ﻓﻜﺄﳖﻢ ﲠﺬﺍ ﹼ‬‫ﹶ‬
‫ﹶ‬
‫ﺻﺪﻕ ﺍﻟﻌﻘﻴﺪﺓ‬ ‫ﹸ‬
‫ﺇﻳﻤﺎﻥ ﻣﻦ ﺍﺭﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ ﻷﻥ‬ ‫ﻷﻓﻌﺎﻟﻪ« ﻓﻀ ﹼﻠﻮﺍ ﺑﺬﻟﻚ‪ .‬ﻭﻛﺬﻟﻚ ﻗﺎﻟﻮﺍ‪» :‬ﻳﺰﻭﻝ‬
‫ﰲ ﺍﷲ ﻻ ﻳﺘﻼﺀﻡ ﻭﺍﹺﺭﺗﻜﺎﺏ ﻣﺜﻞ ﻫﺬﻩ ﺍﳋﻄﺎﻳﺎ ﻭﺍﻟﺬﻧﻮﺏ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳛﺬﺭ ﻣﺨﺎﻟﻔ ﹶﺔ‬
‫ﺍﻟﻘﻮﺍﻧﲔ ﰲ ﺍﻟﺪﻧﻴﺎ ﺭﻫﺒ ﹰﺔ ﻣﻦ ﺍﻟﺴﺠﻦ ﺍﻟﻮﻗﺘﻲ‪ ،‬ﺇﻥ ﺍﺭﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ ﺩﻭﻥ ﺃﻥ ﻳﺒﺎﱄ ﻟﻐﻀﺐ ﺍﳋﺎﻟﻖ‬
‫ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﻻ ﻟﻌﺬﺍﺏ ﺟﻬﻨﻢ ﺍﻷﺑﺪﻱ‪ ،‬ﻻﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﺪﻡ ﺇﻳﲈﻧﻪ«‪.‬‬
‫ﺟﻮﺍﺏ ﹼ‬
‫ﺍﻟﺸﻖ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﺴﺆﺍﻝ‪ :‬ﻫﻮ ﻣﺎ ﺃﻭﺿﺤﻨﺎﻩ ﰲ »ﺭﺳﺎﻟﺔ ﺍﻟﻘﺪﺭ« ﻭﻫﻮ‪:‬‬
‫ﺷﺮ‪ ،‬ﻷﻥ ﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ﹸﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﺣﻴﺚ‬ ‫ﺍﻟﺸﺮ ﹲ‬‫ﻛﺴﺐ ﹼ‬‫ﹸ‬ ‫ﺷﺮ ﹰﺍ‪ ،‬ﻭﺇﻧﲈ‬
‫ﺍﻟﺸﺮ ﻟﻴﺲ ﹼ‬
‫ﺧﻠﻖ ﹼ‬‫ﺃﻥ ﹶ‬
‫ﺇﻥ ﻛﺎﻥ ﻣﻘﺪﻣ ﹰﺔ ﻟﻨﺘﺎﺋﺞ ﺧ ﹼﻴﺮﺓ ﻛﺜﲑﺓ‪ ،‬ﻓﺈﻥ ﺇﳚﺎﺩﻩ ﻳﺼﺒﺢ ﺧﻴﺮ ﹰﺍ‬
‫ﺷﺮ ﻭﺍﺣﺪ‪ ،‬ﹾ‬ ‫ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻌﺎﻣﺔ‪ .‬ﻓﻮﺟﻮ ﹸﺩ ﱟ‬
‫ﺑﺎﻋﺘﺒﺎﺭ ﻧﺘﺎﺋﺠﻪ‪ ،‬ﺃﻱ ﻳﺪﺧﻞ ﰲ ﺣﻜﻢ ﺍﳋﲑ‪.‬‬
‫ﻓﻤﺜ ﹰ‬
‫ﻼ‪ :‬ﺍﻟﻨﺎﺭ ﳍﺎ ﻓﻮﺍﺋﺪ ﻭﻣﻨﺎﻓﻊ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ‪ ،‬ﻓﻼ ﳛﻖ ﻷﺣﺪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺇﳚﺎﺩ ﺍﻟﻨﺎﺭ ﱞ‬
‫ﺷﺮ ﺇﺫﺍ‬
‫ﻻ ﻋﲆ ﻧﻔﺴﻪ‪.‬‬ ‫ﺷﺮ ﹰﺍ ﻭﻭﺑﺎ ﹰ‬
‫ﻣﺎ ﺃﺳﺎﺀ ﺍﺳﺘﻌﲈﳍﺎ ﺑﺎﺧﺘﻴﺎﺭﻩ ﻭﺟﻌﻠﻬﺎ ﹼ‬
‫ﻛﺴﻤﻮﻩ ﰲ‬
‫ﹼ‬ ‫ﺧﻠﻖ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺇﻳﺠﺎ ﹸﺩﻫﻢ ﻓﻴﻪ ﻧﺘﺎﺋﺞ ﻛﺜﲑﺓ ﺫﺍﺕ ﺣﻜﻤﺔ ﻟﻺﻧﺴﺎﻥ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﹸ‬
‫ﺳ ﹼﻠﻢ ﺍﻟﻜﲈﻝ ﻭﺍﻟﺮﻗﻲ‪ .‬ﻓﻼ ﻳﺴﻴﻎ ﳌﻦ ﺍﺳﺘﺴﻠﻢ ﻟﻠﺸﻴﻄﺎﻥ ‪-‬ﺑﺎﺧﺘﻴﺎﺭﻩ ﻭﻛﺴﺒﻪ ﺍﳋﺎﻃﺊ‪ -‬ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺇﻥ‬
‫ﺷﺮ‪ .‬ﺇﺫ ﻗﺪ ﻋﻤﻞ ﺍﻟﴩ ﻟﻨﻔﺴﻪ ﺑﻜﺴﺒﻪ ﺍﻟﺬﺍﰐ‪.‬‬
‫ﺧﻠﻖ ﺍﻟﺸﻴﻄﺎﻥ ﹲ‬
‫ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٠٨‬‬
‫ﺃﻣﺎ ﺍﻟﻜﺴﺐ ﺍﻟﺬﻱ ﻫﻮ ﻣﺒﺎﴍ ﹲﺓ ﺟﺰﺋﻴ ﹲﺔ ﻟﻸﻣﺮ‪ ،‬ﻓﺈﻧﻪ ﻳﺼﺒﺢ ﺷﺮ ﹰﺍ ﻷﻧﻪ ﻭﺳﻴﻠ ﹲﺔ ﺗﹸﻔﴤ ﺇﱃ ﹼ‬
‫ﺷﺮ‬
‫ﺷﺮ ﹰﺍ‪ ،‬ﺑﻴﻨﲈ ﻻ ﻳﻜﻮﻥ ﺍﻹﳚﺎﺩ ﺷﺮ ﹰﺍ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﺧﻴﺮ ﹰﺍ‪ ،‬ﻷﻧﻪ‬
‫ﺍﻟﺸﺮ ﺑﺬﻟﻚ ﹼ‬
‫ﻛﺴﺐ ﹼ‬‫ﹸ‬ ‫ﺧﺎﺹ ﻣﻌﲔ‪ ،‬ﻓﻴﻜﻮﻥ‬‫ﹴ‬
‫ﺷﺮ ﹰﺍ‪.‬‬
‫ﺍﻟﺸﺮ ﹼ‬
‫ﺧﻠﻖ ﹼ‬
‫ﻳﺮﺗﺒﻂ ﺑﺠﻤﻴﻊ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﱰﺗﺒﺔ ﻓﻼ ﻳﻜﻮﻥ ﺇﺫﻥ ﹸ‬
‫ﴍ ﻭﺇﳚﺎﺩ‬
‫ﺧﻠﻖ ﺍﻟﴩ ﹲ‬ ‫ﺍﻟﺴﺮ ﺿ ﹼﻠﻮﺍ‪ ،‬ﺇﺫ ﻗﺎﻟﻮﺍ‪» :‬ﺇﻥ ﹶ‬‫ﻭﻫﻜﺬﺍ ﻭﻟﻌﺪﻡ ﺇﺩﺭﺍﻙ ﺍﳌﻌﺘﺰﻟﺔ ﻫﺬﺍ ﹼ‬
‫ﺍﻟﺸﺮ ﺇﱃ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺗﻘﺪﻳﺴ ﹰﺎ ﻭﺗﻨﺰﻳﻬ ﹰﺎ ﻟﻪ‪ ،‬ﹼ‬
‫ﻭﺗﺄﻭﻟﻮﺍ ﺍﻟﺮﻛﻦ ﺍﻹﻳﲈﲏ‪:‬‬ ‫ﺍﻟ ﹸﻘﺒﺢ ﹲ‬
‫ﻗﺒﺢ«‪ .‬ﻓﻠﻢ ﻳﺮ ﹼﺩﻭﺍ ﱠ‬
‫ﻭﺷﺮﻩ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ«‪.‬‬
‫»ﻭﺑﺎﻟﻘﺪﺭ ﺧﲑﻩ ﹼ‬
‫ﺃﻣﺎ ﺍﻟﺸﻖ ﺍﻟﺜﺎﲏ‪ :‬ﻭﻫﻮ ﻛﻴﻒ ﻳﺒﻘﻰ ﻣﺆﻣﻨ ﹰﺎ ﻣﻦ ﺍﺭﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ؟‬
‫ﻓﺠﻮﺍﺑﻪ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﻟﻘﺪ ﺃﻭﺿﺤﺖ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺃﺧﻄﺎﺀﻫﻢ ﺑﺼﻮﺭﺓ ﻗﺎﻃﻌﺔ ﻓﻼ ﺣﺎﺟﺔ ﻟﻺﻋﺎﺩﺓ‪.‬‬
‫ﺍﻟﻤﻌﺠﻠﺔ ﻋﲆ ﺭﻃﻞ ﻣﻦ ﺍﻟﻠﺬﺓ‬
‫ﱠ‬ ‫ﹸﻔﻀﻞ ﺩﺭﻫﻤ ﹰﺎ ﻣﻦ ﺍﻟﻠﺬﺓ ﺍﳊﺎﴐﺓ‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﺇﻥ ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗ ﹼ‬
‫ﹴ‬
‫ﻋﺬﺍﺏ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪.‬‬ ‫ﺍﻟﻤﺆﺟﻠﺔ‪ ،‬ﻭﻫﻲ ﺗﺘﺤﺎﺷﻰ ﺻﻔﻌ ﹰﺔ ﺣﺎﴐﺓ ﹶ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﲢﺎﺷﻴﻬﺎ ﺳﻨﺔ ﻣﻦ‬ ‫ﹼ‬ ‫ﺍﻟﻐﺎﺋﺒﺔ‬
‫ﺮﺟ ﹸﺢ‬
‫ﺗﺮﺿﺦ ﳌﻮﺍﺯﻳﻦ ﺍﻟﻌﻘﻞ‪ ،‬ﺑﻞ ﺍﳍﻮ￯ ﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺤﻜﻢ‪ ،‬ﻓ ﹸﻴ ﱢ‬‫ﹸ‬ ‫ﺃﺣﺎﺳﻴﺲ ﺍﻹﻧﺴﺎﻥ ﻻ‬
‫ﹸ‬ ‫ﻭﻋﻨﺪﻣﺎ ﲥﻴﺞ‬
‫ﹴ‬
‫ﻋﻨﺪﺋﺬ ﻟﺬ ﹰﺓ ﺣﺎﺿﺮ ﹰﺓ ﺿﺌﻴﻠﺔ ﺟﺪ ﹰﺍ ﻋﲆ ﺛﻮﺍﺏ ﻋﻈﻴﻢ ﰲ ﺍﻟﻌﻘﺒﻰ‪ ،‬ﻭﻳﺘﺠﻨﹼﺐ ﺿﻴﻘ ﹰﺎ ﺟﺰﺋﻴ ﹰﺎ ﺣﺎﺿﺮ ﹰﺍ ﺃﻛﺜﺮ‬
‫ﻣﻦ ﲡﻨﺒﻪ ﻋﺬﺍﺑ ﹰﺎ ﺃﻟﻴﻤ ﹰﺎ ﻣﺆﺟﻼﹰ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻭﺍﻓﻊ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻻ ﺗﺮ￯ ﺍﳌﺴﺘﻘﺒﻞ ﺑﻞ ﻗﺪ ﺗﻨﻜﺮﻩ‪ ،‬ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻫﻨﺎﻙ ﺣ ﹼﺜ ﹰﺎ ﳍﺎ ﻣﻦ ﺍﻟﻨﻔﺲ ﻭﻋﻮﻧ ﹰﺎ‪ ،‬ﻓﺈﻥ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻌﻘﻞ ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﳏﻞ ﺍﻹﻳﲈﻥ‪ ،‬ﻳﺴﻜﺘﺎﻥ‪،‬‬
‫ﺍﺭﺗﻜﺎﺏ ﺍﻟﻜﺒﺎﺋﺮ ﻧﺎﺗﺠ ﹰﺎ ﻣﻦ ﻋﺪﻡ ﺍﻹﻳﲈﻥ‪ ،‬ﺑﻞ ﻣﻦ ﻏﻠﺒﺔ‬
‫ﹸ‬ ‫ﻓ ﹸﻴﻐ ﹶﻠﺒﺎﻥ ﻋﲆ ﺃﻣﺮﳘﺎ‪ .‬ﻓﻼ ﻳﻜﻮﻥ ﻋﻨﺪﺋﺬ‬
‫ﻭﺍﻟﺤﺲ ﺍﳌﺎﺩﻱ‪ ،‬ﻭﺍﳖﺰﺍﻡ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ ﻭ ﹶﻏ ﹶﻠﺒﺔ ﻛﻞ ﺃﻭﻟﺌﻚ ﻋﻠﻴﻬﲈ‪.‬‬
‫ﹼ‬ ‫ﺍﳍﻮ￯ ﻭﺳﻴﻄﺮﺓ ﺍﻟﻮﻫﻢ‬
‫ﻭﻟﻘﺪ ﹸﻓﻬﻢ ﻣﻦ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺑﺄﻥ ﻃﺮﻳﻖ ﺍﻟﻔﺴﺎﺩ ﻭﺍﳍﻮ￯ ﺳﻬﻠﺔ ﺟﺪ ﹰﺍ ﻷﳖﺎ ﲣﺮﻳﺐ‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﻟﻴﻬﺎ ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﻭﻳﴪ‪.‬‬ ‫ﹸ‬
‫ﺷﻴﻄﺎﻥ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‬ ‫ﻭﻫﺪﻡ‪ ،‬ﻟﺬﺍ ﻳﺴﻮﻕ‬
‫ﻭﺇﻧﻪ ﻟﻤﺤ ﹼﻴﺮ ﺟﺪ ﹰﺍ ﺃﻥ ﺗﺮ￯ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﺍﻟﻀﻌﻔﺎﺀ ﻳﺘﺒﻌﻮﻥ ﺧﻄﻮﺍﺕ ﺍﻟﺸﻴﻄﺎﻥ ﻟﺘﻔﻀﻴﻠﻬﻢ‬
‫ﹼ‬
‫ﻟﺬﺓ ﺯﺍﺋﻠﺔ ‪-‬ﺑﻤﻘﺪﺍﺭ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ‪ -‬ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ‪ ،‬ﻋﲆ ﻟﺬﺍﺋﺬ ﺫﻟﻚ ﺍﻟﻨﻌﻴﻢ ﺍﳋﺎﻟﺪ‪ .‬ﰲ ﺣﲔ‬
‫ﻧﻮﺭ ﺃﺑﺪﻱ ﺑﻤﻘﺪﺍﺭ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﺍﻟﴪﻣﺪﻱ ﺍﳋﺎﻟﺪ ﲨﻴﻊ ﺍﻟﻠﺬﺍﺕ ﻭﺍﻟﻨﹺ ﹶﻌﻢ‬‫ﻳﻔﻮﻕ ﹲ‬
‫‪١٠٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﺍﻹﻧﺴﺎﻥ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ‪ ،‬ﻛﲈ ﻫﻮ ﺛﺎﺑﺖ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪ (١).‬ﻭﻫﻜﺬﺍ ﻣﻦ ﺃﺟﻞ‬ ‫ﹸ‬ ‫ﺍﻟﺘﻲ ﺍﻛﺘﺴﺒﻬﺎ‬
‫ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﱰﻫﻴﺐ ﻭﺃﻋﺎﺩﳘﺎ ﻟﻴﺰﺟﺮ ﺍﳌﺆﻣﻦ ﻭﻳﺠﻨﹼﺒﻪ‬ ‫ﻫﺬﻩ ﹺ‬
‫ﺍﻟﺤﻜﹶﻢ ﻭﺍﻷﴎﺍﺭ‪ ،‬ﻛﺮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﹶ‬
‫ﺍﻟﺬﻧﻮﺏ ﻭﺍﻵﺛﺎﻡ ﻭﳛﺜﻪ ﻋﲆ ﺍﳋﲑ ﻭﺍﻟﺼﻼﺡ‪.‬‬
‫ﹲ‬
‫ﺳﺆﺍﻝ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ ﰲ ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻹﺭﺷﺎﺩ ﺍﻟﻘﺮﺁﲏ ﻭﻫﻮ‪:‬‬ ‫ﻭﻟﻘﺪ ﺟﺎﻝ ﰲ ﺫﻫﻨﻲ ﻳﻮﻣ ﹰﺎ‬
‫ﺃﻻ ﺗﻜﻮﻥ ﻫﺬﻩ ﺍﻟﺘﻨﺒﻴﻬﺎﺕ ﺍﳌﺴﺘﻤﺮﺓ ﻣﺪﻋﺎ ﹰﺓ ﳉﺮﺡ ﺷﻌﻮﺭ ﺍﳌﺆﻣﻨﲔ ﰲ ﺛﺒﺎﲥﻢ ﻭﺃﺻﺎﻟﺘﻬﻢ ﻭﺇﻇﻬﺎﺭﻫﻢ‬
‫ﰲ ﻣﻮﻗﻒ ﻻ ﻳﻠﻴﻖ ﺑﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ؟‪ .‬ﻷﻥ ﺗﻜﺮﺍﺭ ﺍﻷﻣﺮ ﺍﻟﻮﺍﺣﺪ ﻋﲆ ﺍﳌﻮﻇﻒ ﻣﻦ ﺁﻣﺮﻩ ﳚﻌﻠﻪ‬
‫ﺃﻭﺍﻣﺮﻩ ﺑﺈﴏﺍﺭ ﻋﲆ‬
‫ﹶ‬ ‫ﻳﻜﺮﺭ‬
‫ﰲ ﻣﻮﻗﻒ ﹶﻳﻈ ﱡﻦ ﻛﺄﻧﻪ ﻣﺘﹼﻬﻢ ﰲ ﺇﺧﻼﺻﻪ ﻭﻭﻻﺋﻪ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﹼ‬
‫ﺍﳌﺆﻣﻨﲔ ﺍﳌﺨﻠﺼﲔ‪.‬‬
‫ﻓﻜﻨﺖ‬
‫ﹸ‬ ‫ﲨﻊ ﻣﻦ ﺍﻷﺻﺪﻗﺎﺀ ﺍﳌﺨﻠﺼﲔ‬ ‫ﻭﺣﻴﻨﲈ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻳﻌﴫ ﺫﻫﻨﻲ ﻛﺎﻥ ﻣﻌﻲ ﹲ‬
‫ﺗﻐﺮﻫﻢ ﺩﺳﺎﺋﺲ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ‪ ،‬ﻓﻠﻢ ﹶﺃﺭ ﺍﻣﺘﻌﺎﺿ ﹰﺎ ﺃﻭ ﺍﻋﺘﺮﺍﺿ ﹰﺎ‬
‫ﺃﺫﻛﹼﺮﻫﻢ ﻭﺃﻧ ﹼﺒﻬﻬﻢ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻛﻲ ﻻ ﹼ‬
‫ﻛﻨﺖ ﺃﺧﺎﻃﺐ ﻧﻔﴘ ﻭﺃﻗﻮﻝ‪:‬‬
‫ﻣﻨﻬﻢ ﻗﻂ‪ ،‬ﻭﱂ ﻳﻘﻞ ﺃﺣﺪ ﻣﻨﻬﻢ‪ :‬ﺇﻧﻚ ﺗﺘﹼﻬﻤﻨﺎ ﰲ ﺇﺧﻼﺻﻨﺎ‪ .‬ﻭﻟﻜﻨﻲ ﹸ‬
‫ﺃﺧﺸﻰ ﺃﻧﻨﻲ ﻗﺪ ﺃﺳﺨﻄﺘﹸﻬﻢ ﺑﺘﻮﺟﻴﻬﺎﰐ ﺍﳌﺘﻜﺮﺭﺓ ﳍﻢ ﻭﻛﺄﲏ ﺃﲥﻤﺘﻬﻢ ﰲ ﻭﻓﺎﺋﻬﻢ ﻭﺛﺒﺎﲥﻢ‪ .‬ﻭﺑﻴﻨﲈ ﺃﻧﺎ‬
‫ﻓﻌﻠﻤﺖ ﺃﻥ ﺃﺳﻠﻮﺏ‬
‫ﹸ‬ ‫ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻧﻜﺸﻔﺖ ﺍﳊﻘﺎﺋﻖ ﺍﳌﺜﺒﺘﺔ ﻭﺍﳌﻮﺿﺤﺔ ﰲ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ‪،‬‬
‫ﻣﻄﺎﺑﻖ ﳌﻘﺘﴣ ﺍﳊﺎﻝ‪ ،‬ﻭﴐﻭﺭﻱ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﺃﻳﺔ ﻣﺒﺎﻟﻐﺔ ﻭﻻ‬
‫ﹲ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﰲ ﺗﻜﺮﺍﺭ ﺍﻟﺘﻨﺒﻴﻪ‬
‫ﺣﺎﺵ ﷲ‪ ،‬ﺑﻞ ﻫﻮ ﺣﻜﻤ ﹲﺔ ﺧﺎﻟﺼﺔ‪ ،‬ﻭﺑﻼﻏﺔ ﳏﻀﺔ‪ .‬ﻭ ﹶﻋ ﹸ‬
‫ﻠﻤﺖ‬ ‫ﺇﴎﺍﻑ ﻗﻂ‪ ،‬ﻭﻻ ﺍﲥﺎﻡ ﻟﻠﻤﺨﺎﻃﺒﲔ‪ ،‬ﹶ‬
‫ﻟﻢ ﻳﻤﺘﻌﺾ ﻭﻳﺘﻜﺪﹼ ﺭ ﺃﻭﻟﺌﻚ ﺍﻷﺻﺪﻗﺎﺀ ﺍﻷﻋﺰﺍﺀ ﻣﻦ ﺗﺮﺩﻳﺪﻱ ﺍﻟﻨﺼﺢ ﳍﻢ؟‬ ‫ﹺ‬
‫ﻛﺬﻟﻚ ﻟ ﹶﻢ ﹾ‬
‫ﻭﺧﻼﺻﺔ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﻫﻲ‪ :‬ﱠ‬
‫ﺃﻥ ﺍﻟﻔﻌﻞ ﺍﳉﺰﺋﻲ ﺍﻟﻘﻠﻴﻞ ﺍﻟﺬﻱ ﻳﺼﺪﺭ ﻋﻦ ﺍﻟﺸﻴﺎﻃﲔ ﻳﻜﻮﻥ‬
‫ﲣﺮﻳﺐ ﻭﻫﺪﻡ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﻻﺑﺪ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺴﻠﻜﻮﻥ ﻃﺮﻳﻖ‬ ‫ﹲ‬ ‫ﺳﺒﺒ ﹰﺎ ﳊﺼﻮﻝ ﴍﻭﺭ ﻛﺜﲑﺓ‪ ،‬ﻷﻧﻪ‬
‫ﺍﳊﻖ ﻭﺍﳍﺪﺍﻳﺔ ﺃﻥ ﹸﻳﺠﻨﱠﺒﻮﺍ ﻭ ﹸﻳﻨﹶ ﱠﺒﻬﻮﺍ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﻭﻳﺄﺧﺬﻭﺍ ﺣﺬﺭﻫﻢ ﻭ ﹸﻳ ﹶﻤﺪﹼ ﳍﻢ ﻳﺪﹸ ﺍﻟﻌﻮﻥ ﺩﺍﺋﻤ ﹰﺎ ﻟﻜﺜﺮﺓ‬
‫ﺣﺎﺟﺘﻬﻢ ﺇﻟﻴﻬﺎ‪ .‬ﳍﺬﺍ ﻳﻘﺪﹼ ﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺫﻟﻚ ﺍﻟﺘﻜﺮﺍﺭ ﻋﻮﻧ ﹰﺎ ﻭﺗﺄﻳﻴﺪ ﹰﺍ ﳍﻢ ﺑﻌﺪﺩ ﺃﻟﻒ ﺍﺳﻢ‬
‫ﻣﻦ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ ،‬ﻭﻳﻤﺪﹼ ﻫﻢ ﺑﺂﻻﻑ ﻣﻦ ﺃﻳﺎﺩﻱ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺸﻔﻘﺔ ﻹﺳﻨﺎﺩﻫﻢ ﻭﺇﻣﺪﺍﺩﻫﻢ‪ ،‬ﻓﻼ ﻳﻘﺪﺡ‬
‫ﻳﻬﻮﻥ ﺷﺄﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻞ ﻳﻈﻬﺮ ﺿﺨﺎﻣﺔ ﴍ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬ ‫ﺑﻪ ﻛﺮﺍﻣ ﹶﺔ ﺍﳌﺆﻣﻦ ﺑﻞ ﻳﻘﻴﻪ ﻭﳛﻔﻈﻪ‪ ،‬ﻭﻻ ﹼ‬
‫ﻓﻴﺎ ﺃﻫﻞ ﺍﳊﻖ ﻭﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ! ﺩﻭﻧﻜﻢ ﺳﺒﻴﻞ ﺍﻟﻨﺠﺎﺓ ﻭﺍﳋﻼﺹ ﻣﻦ ﻣﻜﺎﻳﺪ ﺷﻴﻄﺎﻥ ﺍﳉﻦ‬
‫ﺍﻟﻜﺎﻓﺮ ﻣﻨﻬﺎ ﹸﺟﺮﻋﺔ ﻣﺎﺀ(‪ .‬ﺍﻟﺒﺨﺎﺭﻱ‪،‬‬ ‫ﹴ‬
‫ﺑﻌﻮﺿﺔ ﻣﺎ ﹶﺷﺮﺏ‬ ‫ﺟﻨﺎﺡ‬ ‫)‪ (١‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪) :‬ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﹺ‬
‫ﺗﻌﺪﻝ ﻋﻨﺪ ﺍﷲ‬
‫ﹸ‬ ‫ﹶ‬
‫ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ ‪٦‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳌﻨﺎﻓﻘﻮﻥ ‪ ،١٨‬ﺍﻟﺰﻫﺪ ‪.١٣‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١١٠‬‬
‫ﻣﺴﺘﻘﺮﻛﻢ ﻃﺮﻳﻖ ﺍﳊﻖ ﻭﻫﻮ ﻃﺮﻳﻖ ﺃﻫﻞ ﺍﻟﺴﻨﹼﺔ ﻭﺍﳉﲈﻋﺔ‪..‬‬
‫ﱠ‬ ‫ﻭﺍﻹﻧﺲ ﺍﳌﺬﻛﻮﺭﺓ ﻓﺎﺳﻠﻜﻮﻫﺎ‪ ..‬ﺍﺟﻌﻠﻮﺍ‬
‫ﻭﺍﺩﺧﻠﻮﺍ ﺍﻟﻘﻠﻌﺔ ﺍﳊﺼﻴﻨﺔ ﻟﻤﺤﻜﹶﲈﺕ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻌﺠﺰ ﺍﻟﺒﻴﺎﻥ‪ ..‬ﻭﺍﺟﻌﻠﻮﺍ ﺭﺍﺋﺪﻛﻢ ﺍﻟﺴﻨﹼﺔ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﺍﻟﴩﻳﻔﺔ ﺗﹶﺴﻠﻤﻮﺍ ﻭﺗﻨﺠﻮﺍ ﺑﺈﺫﻥ ﺍﷲ‪..‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻣﻨﺔ‬
‫ﲡﺎﻭﺯ ﻭﺗﻌﺪﱟ ﻭﲣﺮﻳﺐ‪،‬‬
‫ﹲ‬ ‫ﻃﺮﻳﻖ ﺍﻟﻀﻼﻟﺔ‬
‫ﹶ‬ ‫ﺳﺆﺍﻝ‪ :‬ﻟﻘﺪ ﱠ‬
‫ﺃﺛﺒﺖ ﰲ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻥ‬
‫ﺃﻭﺭﺩﺕ ﰲ ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯ ﺩﻻﺋﻞ ﻗﻄﻌﻴﺔ ﻋﲆ ﺃﻥ ﻃﺮﻳﻖ‬
‫ﹶ‬ ‫ﻭﺳﻠﻮﻛﹶﻬﺎ ﹲ‬
‫ﺳﻬﻞ ﻭﻣﻴﺴﻮﺭ ﻟﻠﻜﺜﲑﻳﻦ‪ ،‬ﺑﻴﻨﲈ‬
‫ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺔ ﻭﺍﳌﺸﻜﻼﺕ ﻣﺎ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺴﻠﻜﻬﺎ ﺃﺣﺪ‪ ،‬ﻭﻃﺮﻳﻖ ﺍﻹﻳﲈﻥ‬
‫ﻭﺍﳍﺪﺍﻳﺔ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺴﻬﻮﻟﺔ ﻭﺍﻟﻮﺿﻮﺡ ﺑﺤﻴﺚ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﻠﻜﻬﺎ ﺍﳉﻤﻴﻊ؟!‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻥ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ ﻗﺴﲈﻥ‪:‬‬
‫ﻧﻔﻲ ﻟﻸﺣﻜﺎﻡ ﺍﻹﻳﲈﻧﻴﺔ ﻧﻔﻴ ﹰﺎ ﻋﻤﻠﻴ ﹰﺎ ﻭﻓﺮﻋﻴ ﹰﺎ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻄﺮﺍﺯ ﻣﻦ ﺍﻟﻀﻼﻟﺔ ﹲ‬
‫ﺳﻬﻞ‬ ‫ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﹲ‬
‫ﻗﺒﻮﻝ« ﺍﳊﻖ‪ ،‬ﻓﻬﻮ ﹲ‬
‫ﺗﺮﻙ ﻭﻋﺪ ﹲﻡ ﻟﻴﺲ ﹼﺇﻻ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻫﻮ ﺍﻟﺬﻱ ﻭﺭﺩ‬ ‫ﹺ‬ ‫ﺳﻠﻮﻛﹸﻪ ﻭﻗﺒﻮﻟﻪ ﻷﻧﻪ »ﻋﺪ ﹸﻡ‬
‫ﹸ‬
‫ﺑﻴﺎﻥ ﺳﻬﻮﻟﺔ ﻗﺒﻮﻟﻪ ﰲ ﺍﻟﺮﺳﺎﺋﻞ‪.‬‬
‫ﻧﻔﻲ ﻟﻺﻳﲈﻥ‬
‫ﺣﻜﻢ ﺍﻋﺘﻘﺎﺩﻱ ﻭﻓﻜﺮﻱ ﻭﻟﻴﺲ ﺑﻌﻤﲇ ﻭﻻ ﻓﺮﻋﻲ‪ ،‬ﻭﻻ ﹲ‬ ‫ﹲ‬ ‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﲏ‪ :‬ﻓﻬﻮ‬
‫ﺧﻼﻑ‬
‫ﹸ‬ ‫ﻭﺇﺛﺒﺎﺕ ﻧﻘﻴﺾ ﺍﳊﻖ‪ .‬ﻓﻬﺬﺍ ﻫﻮ‬
‫ﹸ‬ ‫ﹲ‬
‫ﻭﻗﺒﻮﻝ ﻟﻠﺒﺎﻃﻞ‬ ‫ﹴ‬
‫ﻣﻀﺎﺩ ﻟﻺﻳﲈﻥ‪،‬‬ ‫ﹲ‬
‫ﺳﻠﻮﻙ ﻟﻄﺮﻳﻖ‬ ‫ﻭﺣﺪﹶ ﻩ ﺑﻞ‬
‫ﹲ‬
‫»ﻗﺒﻮﻝ ﻟﻠﻌﺪﻡ«‪ .‬ﻭﺣﻴﺚ ﺇﻧﻪ‬ ‫ﻼ ﻭﺇﻧﲈ ﻫﻮ‬ ‫ﺍﻹﻳﲈﻥ ﻭﺿﺪﱡ ﻩ‪ ،‬ﻟﺬﺍ ﻓﻬﻮ ﻟﻴﺲ »ﺑﻌﺪﻡ ﹴ‬
‫ﻗﺒﻮﻝ« ﻛﻲ ﻳﻜﻮﻥ ﺳﻬ ﹰ‬
‫ﻻ ﻳﺘﻢ ﹼﺇﻻ ﺑﻌﺪ ﺍﻹﺛﺒﺎﺕ‪ ،‬ﺃﻱ ﺇﺛﺒﺎﺕ ﺍﻟﻌﺪﻡ‪ .‬ﻭ»ﺍﻟﻌﺪﻡ ﻻ ﻳﺜﺒﺖ« ﻗﺎﻋﺪﺓ ﺃﺳﺎﺳﻴﺔ‪ ،‬ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﺴﻬﻞ‬
‫ﺇﺫﻥ ﺇﺛﺒﺎﺗﹸﻪ ﻭﻗﺒﻮ ﹸﻟﻪ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﻣﺎ ﹸﺑﻴ ﹶﻦ ﰲ ﺳﺎﺋﺮ ﺍﻟﺮﺳﺎﺋﻞ ﻫﻮ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ ﺍﻟﺘﻲ ﻫﻲ‬
‫ﻋﺴﲑ ﹲﺓ ﻭﺫﺍﺕ ﺇﺷﻜﺎﻝ ﺑﻞ ﳑﺘﻨﻊ ﺳﻠﻮﻛﹸﻬﺎ ﺑﺤﻴﺚ ﻻ ﻳﺴﻠﻜﻬﺎ ﻣﻦ ﻟﻪ ﺃﺩﻧﻰ ﺷﻌﻮﺭ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﹸﺃﺛﺒﺖ ﰲ ﺍﻟﺮﺳﺎﺋﻞ ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﺃﻥ ﰲ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺍﻵﻻﻡ ﺍﳌﺨﻴﻔﺔ ﻭﺍﻟﻈﻠﲈﺕ‬
‫ﺍﳋﺎﻧﻘﺔ ﻣﺎ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻄﻠﺒﻬﺎ ﹶﻣﻦ ﻋﻨﺪﻩ ﺫﺭﺓ ﻣﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻹﺩﺭﺍﻙ‪.‬‬
‫ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﺇﻥ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻖ ﺍﳌﻠﺘﻮﻳﺔ ﻣﻈﻠﻤ ﹰﺔ ﻭﻣﺆﻟﻤ ﹰﺔ ﻭﻋﻮﻳﺼﺔ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ ﹺ‬
‫ﻓﻠ ﹶﻢ‬
‫ﻳﺴﻠﻜﻬﺎ ﺍﻟﻜﺜﲑﻭﻥ؟‪.‬‬
‫‪١١١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﺇﳖﻢ ﺳﺎﻗﻄﻮﻥ ﻓﻴﻬﺎ‪ ،‬ﻓﻼ ﻳﻤﻜﻨﻬﻢ ﺍﳋﺮﻭﺝ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﻳﺮﻏﺒﻮﻥ ﰲ ﺍﳋﺮﻭﺝ ﳑﺎ‬
‫ﻫﻢ ﻓﻴﻪ‪ ،‬ﻓﻴﺘﺴ ﹼﻠﻮﻥ ﺑﻠﺬﺓ ﺣﺎﴐﺓ ﻣﺆﻗﺘﺔ‪ ،‬ﻷﻥ ﻗﻮ￯ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻨﺒﺎﺗﻴﺔ ﻭﺍﳊﻴﻮﺍﻧﻴﺔ ﻻ ﺗﻔﻜﹼﺮ ﰲ ﺍﻟﻌﺎﻗﺒﺔ‬
‫ﻭﻻ ﺗﺮﺍﻫﺎ‪ ،‬ﻭﺇﳖﺎ ﺗﺘﻐﻠﺐ ﻋﲆ ﻟﻄﺎﺋﻔﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﳌﺎ ﻛﺎﻥ ﰲ ﺍﻟﻜﻔﺮ ﻫﺬﺍ ﺍﻷﱂ ﺍﻟﺸﺪﻳﺪ ﻭﻫﺬﺍ ﺍﳋﻮﻑ ﺍﻟﺪﺍﻫﻢ‪ ،‬ﻭﺇﻥ ﺍﻟﻜﺎﻓﺮ ‪-‬ﺑﺎﻋﺘﺒﺎﺭﻩ‬
‫ﺣﺮﻳﺺ ﻋﲆ ﺣﻴﺎﺗﻪ ﻭﻣﺸﺘﺎﻕ ﺇﱃ ﻣﺎ ﻻ ﳛﴡ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻭﻫﻮ ﻳﺮ￯ ﺑﻜﻔﺮﻩ‪ :‬ﺃﻥ ﻣﻮﺗﻪ‬ ‫ﹲ‬ ‫ﺇﻧﺴﺎﻧ ﹰﺎ‪-‬‬
‫ﻭﻓﺮﺍﻕ ﺃﺑﺪﻱ‪ .‬ﻭﻳﺮ￯ ﺩﻭﻣ ﹰﺎ ﺑﻌﻴﻨﻪ ﺃﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﲨﻴﻊ ﺃﺣ ﹼﺒﺎﺋﻪ ﺳﺎﺋﺮﻭﻥ ﺇﱃ ﺍﻟﻌﺪﻡ ﻭﺍﻟﻔﺮﺍﻕ‬
‫ﹲ‬ ‫ﻋﺪ ﹲﻡ‬
‫ﺍﻷﺑﺪﻱ‪ .‬ﻓﻜﻞ ﳾﺀ ﺃﻣﺎﻣﻪ ‪-‬ﲠﺬﺍ ﺍﻟﻜﻔﺮ‪ -‬ﺇﺫﻥ ﺇﱃ ﺯﻭﺍﻝ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﺮ￯ ﺑﺎﻟﻜﻔﺮ ﻫﺬﺍ‪ ،‬ﻛﻴﻒ ﻻ ﻳﺘﻔ ﹼﻄﺮ‬
‫ﻛﻔﺮﻩ ﺃﻥ ﻳﺘﻤﺘﻊ ﺑﺎﳊﻴﺎﺓ ﻭﻳﺘﺬﻭ ﹶﻗﻬﺎ؟‪.‬‬
‫ﻗﻠ ﹸﺒﻪ ﻭﻻ ﻳﻨﺴﺤﻖ ﲢﺖ ﺿﻐﻂ ﻫﺬﺍ ﺍﻷﱂ؟ ﺑﻞ ﻛﻴﻒ ﻳﺴﻤﺢ ﻟﻪ ﹸ‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻧﻪ ﳜﺎﺩﻉ ﻧﻔﺴﻪ ﺑﻤﻐﺎﻟﻄﺔ ﺷﻴﻄﺎﻧﻴﺔ ﻋﺠﻴﺒﺔ‪ ،‬ﻭﻳﻌﻴﺶ ﻣﻊ ﺍﻟﻈﻦ ﺑﺘﻠﺬﺫ ﻇﺎﻫﺮﻱ‪،‬‬
‫ﻭﺳﻨﺸﲑ ﺇﱃ ﻣﺎﻫﻴﺘﻬﺎ ﺑﻤﺜﺎﻝ ﻣﺘﺪﺍﻭﻝ‪:‬‬
‫ﻓﻘﺒﻀﺖ‬
‫ﹾ‬ ‫ﹸﻳﺤﻜﻰ ﺃﻧﻪ ﻗﻴﻞ ﻟﻠﻨﻌﺎﻣﺔ »ﺇﺑﻞ ﺍﻟﻄﲑ«‪ :‬ﳌﺎﺫﺍ ﻻ ﺗﻄﲑﻳﻦ؟ ﻓﺈﻧﻚ ﲤﻠﻜﲔ ﺍﳉﻨﺎﺡ‪،‬‬
‫ﺭﺃﺳﻬﺎ ﰲ ﺍﻟﺮﻣﻞ ﺗﺎﺭﻛ ﹰﺔ ﺟﺴﺪﻫﺎ‬
‫ﺟﻨﺎﺣﻴﻬﺎ ﻭﻃﻮﲥﲈ ﻗﺎﺋﻠ ﹰﺔ‪ :‬ﺃﻧﺎ ﻟﺴﺖ ﺑﻄﺎﺋﺮ ﺑﻞ ﺇﺑﻞ‪ ،‬ﻓﺄﺩﺧﻠﺖ ﹶ‬‫ﹶ‬
‫ﹺ‬
‫ﺍﻟﻀﺨﻢ ﻟﻠﺼﻴﺎﺩ ﻓﺎﺳﺘﻬﺪﻓﻬﺎ‪ .‬ﺛﻢ ﻗﺎﻟﻮﺍ ﳍﺎ‪ :‬ﻓﺎﲪﲇ ﻟﻨﺎ ﺇﺫﻥ ﻫﺬﺍ ﺍﳊﻤﻞ ﺇﻥ ﻛﻨﺖ ﺇﺑ ﹰ‬
‫ﻼ ﻛﲈ ﺗﺪﹼ ﻋﲔ‪،‬‬
‫ﻓﻌﻨﺪﻫﺎ ﺻ ﹼﻔﺖ ﺟﻨﺎﺣﻴﻬﺎ ﻭﻧﴩﲥﲈ ﻗﺎﺋﻠﺔ‪ :‬ﺃﻧﺎ ﻃﺎﺋﺮ‪ .‬ﻭﺗﻔﻠﺘﺖ ﻣﻦ ﺗﻌﺐ ﺍﳊﻤﻞ‪ .‬ﻓﻈﻠﺖ ﻓﺮﻳﺪ ﹰﺓ‬
‫ﻭﺣﻴﺪﺓ ﺩﻭﻥ ﻏﺬﺍﺀ ﻭﻻ ﲪﺎﻳﺔ ﻣﻦ ﺃﺣﺪ ﻭﻫﺪﻓ ﹰﺎ ﻟﻠﺼﻴﺎﺩﻳﻦ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺍﻟﻜﺎﻓﺮ‪ ،‬ﺑﻌﺪ ﺃﻥ ﺗﺰﺣﺰﺡ ﻣﻦ ﻛﻔﺮﻩ ﺍﳌﻄﻠﻖ ﺃﻣﺎﻡ ﺍﻟﻨﹸﺬﺭ ﺍﻟﺴﲈﻭﻳﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺮ ﹼﺩ￯ ﰲ‬
‫ﺍﻟﻤﻮﺕ ﻭﺍﻟﺰﻭﺍﻝ ﺍﻟﻠﺬﺍﻥ ﺗﺪﹼ ﻋﻲ ﺃﳖﲈ‬
‫ﹸ‬ ‫ﻛﻔﺮ ﻣﺸﻜﻮﻙ‪ .‬ﻓﺈﺫﺍ ﹸﺳﺌﻞ‪ :‬ﻛﻴﻒ ﺗﺴﺘﻄﻴﻊ ﺍﻟﻌﻴﺶ ﻭﺃﻣﺎﻣﻚ‬
‫ﺍﻧﻌﺪﺍﻡ ﺃﺑﺪﻱ؟ ﻓﻬﻞ ﻳﺘﻤﻜﻦ ﻣﻦ ﺍﳊﻴﺎﺓ ﻭﻳﺘﻤﺘﻊ ﲠﺎ ﹶﻣﻦ ﻛﺎﻥ ﻳﺴﲑ ﺑﺨﻄﺎﻩ ﺇﱃ ﺣﺒﻞ ﺍﳌﺸﻨﻘﺔ؟ ﳚﻴﺐ‪:‬‬
‫ﻻ‪ ،‬ﻟﻴﺲ ﺍﳌﻮﺕ ﻋﹶﺪﹶ ﻣ ﹰﺎ‪ ،‬ﺑﻞ ﻫﻨﺎﻙ ﺍﺣﺘﲈﻝ ﻟﻠﺒﻘﺎﺀ ﺑﻌﺪﹶ ﻩ‪ ،‬ﺫﻟﻚ ﺑﻌﺪﻣﺎ ﺃﺧﺬ ﹶﺣ ﱠﻈﻪ ﻣﻦ ﺷﻤﻮﻝ ﻧﻮﺭ‬
‫ﺭﺃﺳﻪ ﰲ ﺭﻣﻞ ﺍﻟﻐﻔﻠﺔ‬
‫ﻳﺪﺱ ﹶ‬‫ﺍﻟﻘﺮﺁﻥ ﻟﻠﻌﺎﳌﲔ ﻭﺭﲪﺘﻪ ﳍﻢ ﻓﺒﺪﺃ ﻳﺘﺸﻜﻚ ﰲ ﻛﻔﺮﻩ ﺍﳌﻄﻠﻖ‪ ،‬ﺃﻭ ﺃﻧﻪ ﹼ‬
‫ﹸ‬
‫ﺍﻟﺰﻭﺍﻝ ﺑﺴﻬﻢ!‪.‬‬ ‫ﺍﻟﻘﺒﺮ‪ ،‬ﻭﻻ ﻳﺮﻣﻴﻪ‬
‫ﻛﺎﻟﻨﻌﺎﻣﺔ‪ ،‬ﻛﻲ ﻻ ﻳﺮﺍﻩ ﺍﻷﺟﻞ ﻭﻻ ﻳﻨﻈﺮ ﺇﻟﻴﻪ ﹸ‬
‫ﻭﺍﳋﻼﺻﺔ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﻜﺎﻓﺮ ﺷﺄﻧﹸﻪ ﺷﺄﻥ ﺍﻟﻨﻌﺎﻣﺔ ﻓﻬﻮ ﺣﻴﻨﲈ ﻳﺮ￯ ﺍﳌﻮﺕ ﻭﺍﻟﺰﻭﺍﻝ ﻋﹶﺪﹶ ﻣ ﹰﺎ ﳛﺎﻭﻝ‬
‫ﹸ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺍﻟﻜﺘﺐ ﺍﻟﺴﲈﻭﻳﺔ‬ ‫ﺃﻥ ﻳﻨﻘﺬ ﻧﻔﺴﻪ ﻣﻦ ﺗﻠﻚ ﺍﻵﻻﻡ ﺑﺎﻟﺘﻤﺴﻚ ﻭﺍﻟﺘﺸﺒﺚ ﺑﲈ ﺃﺧﱪ ﺑﻪ‬
‫ﺟﻤﻴﻌﻬﺎ ﺇﺧﺒﺎﺭ ﹰﺍ ﻗﺎﻃﻌ ﹰﺎ ﻣﻦ »ﺍﻹﻳﲈﻥ ﺑﺎﻵﺧﺮﺓ« ﻭﺍﻟﺬﻱ ﻭ ﹼﻟﺪ ﻋﻨﺪﻩ ﺍﺣﺘﻤﺎﻻﹰ ﻟﻠﺤﻴﺎﺓ ﺑﻌﺪ ﺍﳌﻮﺕ‪.‬‬
‫ﹸ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١١٢‬‬
‫ﻭﺇﺫﺍ ﻣﺎ ﻗﻴﻞ ﻟﻪ‪ :‬ﻓﲈ ﺩﺍﻡ ﺍﻟﻤﺼﻴﺮ ﺇﱃ ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﹺ‬
‫ﻓﻠ ﹶﻢ ﺇﺫﻥ ﻻ ﺗﺆﺩﻱ ﺍﻟﻮﺍﺟﺒﺎﺕ ﺍﻟﺘﻲ ﻳﻔﺮﺿﻬﺎ‬ ‫ﹸ‬
‫ﻋﻠﻴﻚ ﻫﺬﺍ ﺍﻹﻳﲈﻥ ﻛﻲ ﺗﺴﻌﺪ ﰲ ﺫﻟﻚ ﺍﻟﻌﺎﱂ؟‪.‬‬
‫ﺭﻫﻖ ﻧﻔﴘ؟!‪..‬‬ ‫ﳚﻴﺐ ﻣﻦ ﺯﺍﻭﻳﺔ ﻛﻔﺮﻩ ﺍﳌﺸﻜﻮﻙ‪ :‬ﺭﺑﲈ ﻟﻴﺲ ﻫﻨﺎﻙ ﻋﺎﱂ ﺁﺧﺮ‪ ،‬ﹺ‬
‫ﻓﻠ ﹶﻢ ﺇﺫﻥ ﹸﺃ ﹸ‬
‫ﹸ‬
‫ﺍﻟﻘﺮﺁﻥ ﺑﺎﳊﻴﺎﺓ ﺍﻟﺒﺎﻗﻴﺔ‪ ،‬ﻓﻌﻨﺪﻣﺎ‬ ‫ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻳﻨﻘﺬ ﻧﻔﺴﻪ ﻣﻦ ﺁﻻﻡ ﺍﻹﻋﺪﺍﻡ ﺍﻷﺑﺪﻱ ﰲ ﺍﳌﻮﺕ ﺑﲈ ﻭ ﹶﻋﺪ‬
‫ﺗﻮﺍﺟﻬﻪ ﻣﺸ ﹼﻘ ﹸﺔ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻳﱰﺍﺟﻊ ﻭﻳﺘﺸﺒﺚ ﺑﺎﺣﺘﲈﻻﺕ ﻛﻔﺮﻩ ﺍﳌﺸﻜﻮﻙ ﻭﻳﺘﺨﻠﺺ ﻣﻦ‬
‫ﺗﻠﻚ ﺍﻟﺘﻜﺎﻟﻴﻒ‪.‬‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺍﳌﺆﻣﻦ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻷﻧﻪ‬
‫ﺃﻱ ﺇﻥ ﺍﻟﻜﺎﻓﺮ ‪-‬ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ‪ -‬ﻳﻈﻦ ﺃﻧﻪ ﻳﺘﻤﺘﻊ ﹶ‬
‫ﹺ‬
‫ﻗﺴﺎﻭﺓ‬ ‫ﻳﻔﻠﺖ ﻣﻦ ﻋﻨﺎﺀ ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺪﻳﻨﻴﺔ ﺑﺎﺣﺘﲈﻻﺕ ﻛﻔﺮﻩ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻻ ﻳﺪﺧﻞ ﲢﺖ‬
‫ﺍﻵﻻﻡ ﺍﻷﺑﺪﻳﺔ ﺑﺎﺣﺘﲈﻟﻪ ﺍﻹﻳﲈﲏ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﰲ ﻭﺍﻗﻊ ﺍﳊﺎﻝ ﻣﻐﺎﻟﻄ ﹲﺔ ﺷﻴﻄﺎﻧﻴﺔ ﻣﺆﻗﺘﺔ ﺗﺎﻓﻬﺔ ﺑﻼ ﻓﺎﺋﺪﺓ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﻀﺢ ﻛﻴﻒ ﺃﻥ ﻫﻨﺎﻙ ﺟﺎﻧﺒ ﹰﺎ ﻣﻦ ﺍﻟﺮﲪﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺣﺘﻰ ﻋﲆ ﺍﻟﻜﻔﺎﺭ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺘﺸﻜﻴﻜﻪ ﺇﻳﺎﻫﻢ ﰲ ﻛﻔﺮﻫﻢ ﺍﳌﻄﻠﻖ‪ .‬ﹼ‬
‫ﻓﻨﺠﺎﻫﻢ ‪-‬ﺇﱃ ﹶﺣﺪﹼ ﻣﺎ‪ -‬ﻣﻦ ﺣﻴﺎﺓ ﻛﺎﳉﺤﻴﻢ ﻭﺟﻌﻠﻬﻢ‬
‫ﻳﺴﺘﻄﻴﻌﻮﻥ ﺍﻟﻌﻴﺶ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺑﻨﻮ ﹴﻉ ﻣﻦ ﺍﻟﺸﻚ ﰲ ﻛﻔﺮﻫﻢ ﺍﳌﻄﻠﻖ‪ ،‬ﹼ‬
‫ﻭﺇﻻ ﻛﺎﻧﻮﺍ ﻳﻘﺎﺳﻮﻥ ﺁﻻﻣ ﹰﺎ‬
‫ﻣﻌﻨﻮﻳﺔ ﺗﺬﻛﹼﺮ ﺑﻌﺬﺍﺏ ﺍﳉﺤﻴﻢ ﻭﻗﺪ ﺗﺪﻓﻌﻬﻢ ﺇﱃ ﺍﻻﻧﺘﺤﺎﺭ‪.‬‬
‫ﻓﻴﺎ ﺃﻫﻞ ﺍﻹﻳﲈﻥ! ﺍﺣﺘﻤﻮﺍ ﺑﺤﲈﻳﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ ﺃﻧﻘﺬﻛﻢ ﻣﻦ ﺍﻟﻌﺪﻡ ﺍﳌﻄﻠﻖ ﻭﻣﻦ‬
‫ﺟﺤﻴﻢ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺑﻜﻞ ﹴ‬
‫ﻳﻘﲔ ﻭﺛﻘﺔ ﻭﺍﻃﻤﺌﻨﺎﻥ‪ ،‬ﻭﺍﺩﺧﻠﻮﺍ ﺑﺎﻟﺘﺴﻠﻴﻢ ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﻈﻼﻝ ﺍﻟﻮﺍﺭﻓﺔ‬
‫ﻟﻠﺴﻨﺔ ﺍﳌﺤﻤﺪﻳﺔ ﺑﻜﻞ ﺍﺳﺘﺴﻼﻡ ﻭﺇﻋﺠﺎﺏ‪ ..‬ﻭﺍﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻜﻢ ﻣﻦ ﺷﻘﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺬﺍﺏ ﺍﻵﺧﺮﺓ‪..‬‬
‫ﹼ‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﹺ ﹺ‬
‫ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﻭﻫﻢ ﺣﺰﺏ ﺍﷲ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ ﺃﻣﺎﻡ ﹺ‬
‫ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‬ ‫ﺐ ﹸ‬ ‫ﺳﺆﺍﻝ‪ :‬ﻟ ﹶﻢ ﹸﻏﻠ ﹶ‬
‫ﺍﻟﺬﻳﻦ ﻫﻢ ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ؟ ﺑﺮﻏﻢ ﺃﳖﻢ ﳏﺎﻃﻮﻥ ﺑﻌﻨﺎﻳﺔ ﺇﳍﻴﺔ ﻭﺭﲪﺔ ﺭ ﹼﺑﺎﻧﻴﺔ‪ ،‬ﻭﻳﺘﻘﺪﻡ ﺻﻔﻮ ﹶﻓﻬﻢ‬
‫ﻓﺨﺮ ﺍﻟﻜﺎﺋﻨﺎﺕ ﳏﻤﺪ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ؟‬
‫ﺍﻷﻧﺒﻴﺎ ﹸﺀ ﺍﻟﻜﺮﺍﻡ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﻳﻘﻮﺩ ﺍﳉﻤﻴﻊ ﹸ‬
‫ﻭﻣﺎ ﺑﺎﻝ ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﹶﻣ ﹶﺮﺩﻭﺍ ﻋﲆ ﺍﻟﻨﻔﺎﻕ ﻭﺃﴏﻭﺍ ﻋﲆ ﺍﻟﻀﻼﻟﺔ ﻭﱂ ﻳﺴﻠﻜﻮﺍ‬
‫ﻧﺒﻮﺗﹸﻪ ﻭﺭﺳﺎﻟﺘﹸﻪ‬
‫ﺍﻟﴫﺍﻁ ﺍﻟﺴﻮﻱ ﺭﻏﻢ ﺃﳖﻢ ﻛﺎﻧﻮﺍ ﳚﺎﻭﺭﻭﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ ﺍﻟﺬﻱ ﺗﺴﻄﻊ ﹼ‬
‫ﻛﺎﻟﺸﻤﺲ ﻭﻫﻮ ﹸﻳﺬﻛﹼﺮﻫﻢ ﺑﺎﻟﻘﺮﺁﻥ ﺍﳌﻌﺠﺰ ﺍﻟﺬﻱ ﻳﺆﺛﺮ ﰲ ﺍﻟﻨﻔﻮﺱ ﻛﺎﻹﻛﺴﲑ ﺍﻷﻋﻈﻢ ﻭﻳﺮﺷﺪﻫﻢ‬
‫ﺍﻟﺠﻤﻴﻊ ﺑﻘﻮﺓ ﺃﻋﻈﻢ ﻣﻦ ﺟﺎﺫﺑﻴﺔ ﺍﻟﻜﻮﻥ؟‬
‫ﹶ‬ ‫ﺑﺤﻘﺎﺋﻘﻪ ﺍﻟﺘﻲ ﺗﺸﺪﹼ‬
‫‪١١٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻟﻺﺟﺎﺑﺔ ﻋﻦ ﹺﺷ ﱠﻘﻲ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻤﺤ ﹼﻴﺮ ﻋﻠﻴﻨﺎ ﺃﻭ ﹰ‬
‫ﻻ ﺃﻥ ﻧﺒﲔ ﺃﺳﺎﺳ ﹰﺎ ﺭﺍﺳﺨ ﹰﺎ ﻣﺘﻴﻨ ﹰﺎ‬
‫ﺟﻞ ﻭﻋﻼ ﻟﻪ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﺃﺳﲈ ﹲﺀ ﺟﻼﻟﻴﺔ ﻭﺃﺳﲈ ﹲﺀ ﲨﺎﻟﻴﺔ‪ .‬ﻭﺣﻴﺚ‬ ‫ﺃﻥ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ ﹼ‬
‫ﻭﻫﻮ‪ :‬ﱠ‬
‫ﻜﻤﻪ ﺑﺘﺠﻠﻴﺎﺕ ﳐﺘﻠﻔﺔ ﻋﻦ ﺍﻷﺧﺮ￯‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﹶﻣ ﹶﺰ ﹶﺝ‬‫ﺇﻥ ﻛﻼﹰ ﻣﻨﻬﺎ ﹸﻳﻈﻬﺮ ﹸﺣ ﹶ‬
‫ﻼ ﻣﻨﻬﺎ ﺻﻔ ﹶﺔ ﺍﻟﺘﺪﺍﻓﻊ ﻭﺍﻟﺘﺠﺎﻭﺯ‪،‬‬ ‫ﺍﻵﺧﺮ‪ ،‬ﻭﺃﻋﻄﻰ ﻛ ﹰ‬
‫ﹶ‬ ‫ﺍﻷﺿﺪﺍ ﹶﺩ ﺑﺒﻌﻀﻬﺎ ﻭﺟﻌﻞ ﻛ ﹼﹸﻼ ﻣﻨﻬﺎ ﻳﻘﺎﺑﻞ‬
‫ﻓﺄﻭﺟﺪ ﺑﺬﻟﻚ ﻣﺒﺎﺭﺯ ﹰﺓ ﺣﻜﻴﻤﺔ ﺫﺍﺕ ﻣﻨﺎﻓﻊ‪ ،‬ﺑﲈ ﺃﻭﺟﺪ ﻣﻦ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻭﺍﻟﺘﻐ ﹼﻴﺮﺍﺕ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ‬
‫ﳊﺪﻭﺩ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ .‬ﻓﺎﻗﺘﻀﺖ ﺣﻜﻤﺘﹸﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﺴﲑ ﻫﺬﺍ‬ ‫ﹺ‬ ‫ﲡﺎﻭﺯ ﺗﻠﻚ ﺍﻷﺿﺪﺍﺩ‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ‬ ‫ﺍﻟﺴﻤﻮ ﻭﺍﻟﻜﲈﻝ ﻭﺣﺴﺐ ﻗﺎﻧﻮﻥ ﺍﻟﺘﻐ ﹼﻴﺮ ﻭﺍﻟﺘﺤﻮﻝ؛ ﻟﺬﺍ ﺟﻌﻞ‬ ‫ﹼ‬ ‫ﺍﻟﻜﻮﻥ ﺿﻤﻦ ﺩﺳﺘﻮﺭ‬
‫ﺍﻟﺜﻤﺮ ﹸﺓ ﺍﳉﺎﻣﻌﺔ ﻟﺸﺠﺮﺓ ﺍﳋﻠﻴﻘﺔ ﹶﻳﺘ ﹶﺒﻊ ﺫﻟﻚ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﺃﻱ ﻗﺎﻧﻮﻥ ﺍﻟﺘﺪﺍﻓﻊ ﻭﺍﳌﺒﺎﺭﺯﺓ‪ ،‬ﺍﺗﺒﺎﻋ ﹰﺎ ﺷﺪﻳﺪ‬
‫ﺭﻗﻲ ﲨﻴﻊ ﺍﻟﻜﲈﻻﺕ ﺍﻹﻧﺴﺎﻧﻴﺔ‬ ‫ﺍﻟﻐﺮﺍﺑﺔ ﺣﻴﺚ ﹶﻓﺘﺢ ﺃﻣﺎ ﹶﻣﻪ ﹶ‬
‫ﺑﺎﺏ »ﺍﳌﺠﺎﻫﺪﺓ« ﺍﻟﺘﻲ ﻳﺪﻭﺭ ﻋﻠﻴﻬﺎ ﹼ‬
‫ﺣﺰﺏ ﺍﻟﺸﻴﻄﺎﻥ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺍﻷﺟﻬﺰﺓ‬
‫ﹶ‬ ‫ﻭﺗﻜﺎﻣﻠﻬﺎ‪ .‬ﻓﻤﻦ ﺃﺟﻞ ﻫﺬﺍ ﻓﻘﺪ ﺃﻋﻄﻰ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﻭﺍﻟﻮﺳﺎﺋﻞ ﻟﻴﺘﻤﻜﹼﻦ ﻣﻦ ﻣﻮﺍﺟﻬﺔ ﺣﺰﺏ ﺍﷲ ﻭﻳﻘﺎﺑﻠﻪ ﰲ ﻣﻴﺪﺍﻥ ﺍﳌﻌﺮﻛﺔ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺴﺒﺐ‪ ،‬ﰲ ﺗﻤﻜﹼﻦ‬
‫ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﻫﻢ ﰲ ﺃﺷﺪﹼ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻮﻫﻦ ﻭﺍﻟﻌﺠﺰ‪ ،‬ﻣﻦ ﻣﻘﺎﻭﻣﺔ ﺃﻫﻞ ﺍﳊﻖ ﺍﻷﻗﻮﻳﺎﺀ ﻣﻌﻨﻮﻳ ﹰﺎ‬
‫ﺍﻟﺬﻳﻦ ﻳﺘﻘﺪﻣﻬﻢ ﺍﻷﻧﺒﻴﺎ ﹸﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺘﻐﻠﺐ ﻋﻠﻴﻬﻢ ﺗﻐﻠﺒ ﹰﺎ ﻣﺆﻗﺘ ﹰﺎ‪.‬‬
‫ﺃﻥ ﰲ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻜﻔﺮ ﻋﹶﺪﹶ ﻣ ﹰﺎ ﻭﺗﺮﻛ ﹰﺎ‪ ،‬ﻭﻫﻮ‬
‫ﺳﺮ ﺍﳊﻜﻤﺔ ﰲ ﻫﺬﻩ ﺍﳌﻘﺎﻭﻣﺔ ﺍﻟﻐﺮﻳﺒﺔ ﻓﻬﻲ‪ :‬ﱠ‬
‫ﺃﻣﺎ ﹼ‬
‫ﲣﺮﻳﺐ ﻛﺬﻟﻚ‪ ،‬ﻭﻫﻮ ﹲ‬
‫ﺳﻬﻞ ﻭﻫ ﹼﻴﻦ ﺃﻳﻀ ﹰﺎ‪ ،‬ﺇﺫ ﺗﻜﻔﻴﻪ‬ ‫ﹲ‬ ‫ﹲ‬
‫ﺳﻬﻞ ﻻ ﳛﺘﺎﺝ ﺇﱃ ﺩﻓ ﹴﻊ ﻭﻻ ﺇﱃ ﲢﺮﻳﻚ‪ ..‬ﻭﻓﻴﻬﺎ‬
‫ﹲ‬
‫ﻓﻌﻤﻞ ﻗﻠﻴﻞ ﻭﻳﺴﲑ ﻣﻨﻪ ﻳﺆﺩﻱ ﺇﱃ ﴐﺭ ﺑﺎﻟﻜﺜﲑﻳﻦ ﻓﻴﻮﻫﻢ‬ ‫ﲡﺎﻭﺯ ﻭﺗﻌﺪﱟ ‪،‬‬
‫ﹲ‬ ‫ﺣﺮﻛ ﹲﺔ ﻗﻠﻴﻠﺔ‪ ..‬ﻭﻓﻴﻬﺎ‬
‫ﺍﻵﺧﺮﻳﻦ ﺃﳖﻢ ﻋﲆ ﳾﺀ ﻓﻴﺴﺘﺨ ﹼﻔﻮﻥ ﲠﻢ ﻭﻳﺴﺘﻌﻠﻮﻥ ﻋﻠﻴﻬﻢ ﺑﺈﺭﻫﺎﲠﻢ ﻭﻓﺮﻋﻮﻧﻴﺘﻬﻢ‪ ..‬ﻭﻓﻴﻬﺎ‬
‫ﺗﻄﻤﲔ ﳌﺎ ﰲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﻮﺍﺱ ﻣﺎﺩﻳﺔ ﻭﻗﻮ￯ ﻧﺒﺎﺗﻴﺔ ﻭﺣﻴﻮﺍﻧﻴﺔ ﻻ ﺗﺮ￯ ﺍﻟﻌﺎﻗﺒﺔ ﻭﻻ ﺗﻔﻜﺮ ﻓﻴﻬﺎ‬
‫ﻭﺇﺷﺒﺎﻉ ﳖﻤﻬﺎ ﻭﺍﻧﻄﻼ ﹸﻗﻬﺎ ﻣﻦ‬
‫ﹸ‬ ‫ﻭﻫﻲ ﻣﻔﺘﻮﻧ ﹲﺔ ﺑﺎﻟﺘﺬﻭﻕ ﺍﻵﲏ ﻭﺍﻟﺘﻠﺬﺫ ﺍﳊﺎﴐ‪ .‬ﻓﺘﻠﺬ ﹸﺫ ﻫﺬﻩ ﺍﻟﻘﻮ￯‪،‬‬
‫ﺗﻌﺪﻝ ﻋﻦ ﻭﻇﺎﺋﻔﻬﺎ ﺍﻷﺳﺎﺱ ﺍﻟﺘﻲ ﻫﻲ‬ ‫ﺍﻟﻠﻄﺎﺋﻒ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻛﺎﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ ﹺ‬
‫ﹶ‬ ‫ﹺﻋﻘﺎﳍﺎ ﻭﲢﺮﺭﻫﺎ ﳚﻌﻞ‬
‫ﺍﻟﻤﺸﺎﻋﺮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﺴﺎﻋﻴﺔ ﻟﻠﻌﻘﺒﻰ‪.‬‬
‫ﹸ‬
‫ﺭﺏ‬
‫ﺣﺒﻴﺐ ﹼ‬
‫ﹸ‬ ‫ﺃﻣﺎ ﻃﺮﻳﻖ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﻭﺍﳌﺴﻠﻚ ﺍﻟﺴﺎﻣﻲ ﻟﻸﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ ﻭﰲ ﺍﳌﻘﺪﻣﺔ‬
‫ﺍﻟﻌﺎﳌﲔ‪ ،‬ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ﷺ ﻓﻬﻲ‪ :‬ﻭﺟﻮﺩﻳﺔ ﻭﺇﳚﺎﺑﻴ ﹲﺔ ﻭﺗﻌﻤﲑ‪ ،‬ﻛﲈ ﺃﳖﺎ ﺣﺮﻛﺔ ﻭﺍﺳﺘﻘﺎﻣﺔ ﻋﲆ ﺍﻟﻄﺮﻳﻖ‬
‫ﺳﺤﻖ ﻟﻔﺮﻋﻮﻧﻴﺔ ﺍﻟﻨﻔﺲ ﺍﻷ ﹼﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ‬
‫ﻭﺍﳊﺪﻭﺩ‪ ،‬ﻭﻫﻲ ﺗﻔﻜﹼﺮ ﺑﺎﻟﻌﻘﺒﻰ‪ ،‬ﻭﻋﺒﻮﺩﻳﺔ ﺧﺎﻟﺼﺔ ﷲ‪ ،‬ﻛﲈ ﺃﳖﺎ ﹲ‬
‫ﻭﻛﺒﺢ ﳉﲈﺣﻬﺎ؛ ﻟﺬﺍ ﺃﺻﺒﺢ ﻣﻨﺎﻓﻘﻮ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻷﺳﺲ ﺍﻹﳚﺎﺑﻴﺔ ﺍﳌﺘﻴﻨﺔ‬
‫ﹲ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١١٤‬‬
‫ﹺ‬
‫ﻭﺃﻣﺜﺎﳍﺎ ﻛﺎﳋﻔﺎﻓﻴﺶ ﺃﻣﺎﻡ ﺗﻠﻚ ﺍﻟﺸﻤﺲ ﺍﻟﺴﺎﻃﻌﺔ ﻭﺍﻟﴪﺍﺝ ﺍﳌﻨﲑ ﻓﺄﻏﻤﻀﻮﺍ ﺃﻋﻴﻨﻬﻢ ﻋﻨﻬﺎ‪ ،‬ﻓﺎﺭﲤﻮﺍ ﰲ‬
‫ﺃﺣﻀﺎﻥ ﺍﻟﻘﻮﺓ ﺍﻟﺪﺍﻓﻌﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ‪ ،‬ﻭﻇﻠﻮﺍ ﰲ ﺍﻟﻀﻼﻟﺔ ﻭﱂ ﻳﻨﺠﺬﺑﻮﺍ ﺑﺠﺎﺫﺑﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻤﻰ ﻭﺣﻘﺎﺋﻘﻪ‬
‫ﺍﳋﺎﻟﺪﺓ‪.‬‬
‫ﺑﺎﻟﺤﻖ ﻭﻻ‬
‫ﹼ‬ ‫ﺣﺒﻴﺐ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﻻ ﻳﻨﻄﻖ ﹼﺇﻻ‬
‫ﹶ‬ ‫ﻭﺇﺫﺍ ﻗﻴﻞ‪ :‬ﳌﺎ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ﷺ‬
‫ﹴ‬
‫ﺟﻴﺶ ﻛﺎﻣﻞ‬‫ﻣﺴﻮﻣﲔ‪ ،‬ﻭﺍﺭﺗﻮ￯ ﹲ‬ ‫ﻳﻤﻠﻚ ﹼﺇﻻ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻗﺪ ﺃﻣﺪﹼ ﻩ ﺍﷲ ﰲ ﻏﺰﻭﺍﺗﻪ ﺑﻤﻼﺋﻜﺔ ﺟﻨﻮﺩ ﹰﺍ ﹼ‬
‫ﹴ‬ ‫ﻭﺷﺒﻊ ﺃﻟﻒ ﻣﻦ ﺍﻟﻨﺎﺱ ﹴ‬
‫ﻭﺣﻔﻨﺎﺕ ﻣﻦ‬ ‫ﺑﺸﺎﺓ ﻣﻄﺒﻮﺧﺔ‬ ‫ﺗﻔﺠﺮ ﻣﻦ ﺑﲔ ﺃﺻﺎﺑﻌﻪ‪ (١)،‬ﹶ ﹶ‬
‫ﻣﻦ ﻏﺮﻓﺔ ﻣﻦ ﻣﺎﺀ ﹼ‬
‫ﺍﻟﻜﻔﺎﺭ ﺑﻘﺒﻀﺔ ﻣﻦ ﺗﺮﺍﺏ ﺭﻣﺎﻫﺎ ﻋﲆ ﻋﻴﻮﳖﻢ ﻭﺩﺧﻠﺖ ﺗﻠﻚ ﺍﻟﻘﺒﻀﺔ ﻣﻦ ﺍﻟﱰﺍﺏ‬
‫ﹶ‬ ‫ﻗﻤﺢ‪ (٢)،‬ﻭﻫﺰﻡ‬
‫ﰲ ﻋﲔ ﻛﻞ ﻛﺎﻓﺮ‪ (٣)..‬ﺇﻥ ﻗﺎﺋﺪ ﹰﺍ ﺭﺑﺎﻧﻴ ﹰﺎ ﻳﻤﻠﻚ ﹶ‬
‫ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﺒﺎﻫﺮﺓ ﻭﻛﺜﻴﺮ ﹰﺍ ﻏﲑﻫﺎ‪ ،‬ﻛﻴﻒ‬
‫ﹸﻳﻐ ﹶﻠﺐ ﰲ ﳖﺎﻳﺔ » ﹸﺃﺣﺪ«)‪ (٤‬ﻭﺑﺪﺍﻳﺔ ﹸ‬
‫»ﺣﻨﹶﲔ«)‪(٥‬؟‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻥ ﺍﻟﺮﺳﻮﻝ ﷺ ﻗﺪ ﹸﺃﺭﺳﻞ ﺇﱃ ﺍﻟﺒﴩﻳﺔ ﻛﺎﻓﺔ‪ ،‬ﻗﺪﻭ ﹰﺓ ﻭﺇﻣﺎﻣ ﹰﺎ ﻭﺭﺍﺋﺪ ﹰﺍ‪ ،‬ﻛﻲ ﺗﺘﻌﻠﻢ‬
‫ﹶﺘﻌﻮﺩ ﻋﲆ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻘﻮﺍﻧﲔ ﺍﻹﺭﺍﺩﺓ‬
‫ﻭﺩﺳﺎﺗﻴﺮﻫﺎ‪ ،‬ﻭﺗ ﹼ‬
‫ﹶ‬ ‫ﻣﻨﺎﻫﺞ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ ﻭﺍﻟﺸﺨﺼﻴﺔ‬
‫ﹶ‬ ‫ﻣﻨﻪ‬
‫ﺍﻹﳍﻴﺔ ﺍﳊﻜﻴﻤﺔ ﻭﺗﻨﺴﺠﻢ ﻣﻊ ﺩﺳﺎﺗﲑﻫﺎ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﺍﻟﺮﺳﻮﻝ ﷺ ﻣﺴﺘﻨﺪ ﹰﺍ ﺇﱃ ﺍﳌﻌﺠﺰﺍﺕ‬
‫ﻭﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺍﺕ ﰲ ﲨﻴﻊ ﺃﻓﻌﺎﻟﻪ ﺍﻟﺸﺨﺼﻴﺔ ﻣﻨﻬﺎ ﻭﺍﻻﺟﺘﲈﻋﻴﺔ ﹶﳌﺎ ﺗﺴﻨﹼﻰ ﻟﻪ ﺃﻥ ﻳﻜﻮﻥ ﺇﻣﺎﻣ ﹰﺎ ﻣﻄﻠﻘ ﹰﺎ‬
‫ﻭﻻ ﻗﺪﻭ ﹰﺓ ﻛﺎﻣﻠﺔ ﺣﺴﻨﺔ ﻟﻠﺒﴩﻳﺔ ﻗﺎﻃﺒ ﹰﺔ‪.‬‬
‫ﻭﳍﺬﺍ ﺍﻟﺴﺒﺐ ﱂ ﹸﻳﻈﻬﺮ ﷺ ﺍﳌﻌﺠﺰﺍﺕ ﹼﺇﻻ ﺗﺼﺪﻳﻘ ﹰﺎ ﻟﺪﻋﻮﺍﻩ‪ ،‬ﺑﺸﻜﻞ ﻣﺘﻔﺮﻕ‪ ،‬ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪،‬‬
‫ﻟﻜﴪ ﹺﻋﻨﺎﺩ ﺍﻟﻤ ﹺ‬
‫ﻨﻜﺮﻳﻦ‪ .‬ﺃﻣﺎ ﰲ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﺕ ﻓﻘﺪ ﻛﺎﻥ ﷺ ﻣﺮﺍﻋﻴ ﹰﺎ ﺑﻜﻞ ﺩﻗﺔ ﻟﻘﻮﺍﻧﲔ ﻋﺎﺩﺓ ﺍﷲ‬ ‫ﹸ‬
‫ﺍﻟﻤﺆﺳﺴﺔ ﻋﲆ ﺍﳊﻜﻤﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺍﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ‪،‬‬
‫ﹼ‬ ‫ﻭﻟﺴﻨﻨﻪ ﺍﳉﺎﺭﻳﺔ‪ ،‬ﻭﻣﻄﻴﻌ ﹰﺎ ﻃﺎﻋ ﹰﺔ ﻛﺎﻣﻠﺔ ﻟﻨﻮﺍﻣﻴﺴﻪ‬
‫ﺍﻟﺪﺭﻉ ﰲ ﺍﳊﺮﻭﺏ‪ (٦)،‬ﻭﻳﺄﻣﺮ ﺍﳉﻨﻮﺩ‬
‫ﹶ‬ ‫ﻛﻄﺎﻋﺘﻪ ﻭﻣﺮﺍﻋﺎﺗﻪ ﻟﻸﻭﺍﻣﺮ ﺍﻹﳍﻴﺔ‪ ،‬ﻟﺬﺍ ﻛﺎﻥ ﷺ ﻳﻠﺒﺲ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻮﺿﻮﺀ ‪ ،٣٢‬ﺍﳌﻨﺎﻗﺐ ‪ ،٢٥‬ﺍﳌﻐﺎﺯﻱ ‪٣٥‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻻﻣﺎﺭﺓ ‪ ،٧٣ ،٧٢‬ﺍﻟﻔﻀﺎﺋﻞ ‪٦ ،٥‬؛ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﳌﻨﺎﻗﺐ‬
‫‪٦‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﻟﻄﻬﺎﺭﺓ ‪٦١‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٣٢٩/٣‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳍﺒﺔ ‪ ،٢٨‬ﺍﻷﻃﻌﻤﺔ ‪ ،٦‬ﺍﳌﻐﺎﺯﻱ ‪ ،٢٩‬ﺍﳌﻨﺎﻗﺐ ‪٢٥‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻷﴍﺑﺔ ‪١٧٥ ،١٤٢ ،١٤١‬؛ ﺍﻟﱰﻣﺬﻱ‪،‬‬
‫ﺍﳌﻨﺎﻗﺐ ‪٦‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻷﻃﻌﻤﺔ ‪٤٧‬؛ ﺍﳌﻮﻃﺄ‪ ،‬ﺻﻔﺔ ﺍﻟﻨﺒﻲ ‪١٩‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.١٩٨ ،١٩٧/١‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﻣﺴﻠﻢ‪ ،‬ﺍﳉﻬﺎﺩ ‪٨١‬؛ ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺍﻟﺴﲑ ‪١٦‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٣١٠ ،٢٨٦/٥ ،٣٦٨ ،٣٠٣/١‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳉﻬﺎﺩ ‪ ،٦٥‬ﺑﺪﺀ ﺍﳋﻠﻖ ‪ ،١١‬ﻣﻨﺎﻗﺐ ﺍﻷﻧﺼﺎﺭ ‪ ،٢٢‬ﺍﳌﻐﺎﺯﻱ ‪ ،٨١‬ﺍﻹﻳﲈﻥ ‪ ،١٥‬ﺍﻟﺪﻳﺎﺕ ‪١٦‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪،‬‬
‫ﺍﳉﻬﺎﺩ ‪١٠٦‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٢٩٤ ،٢٩٣/٤‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﻐﺎﺯﻱ ‪ ،٥٤‬ﺍﳉﻬﺎﺩ ‪١٦٧ ،٩٧ ،٦١ ،٥٢‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳉﻬﺎﺩ ‪٧٩‬؛ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﳉﻬﺎﺩ ‪.١٥‬‬
‫)‪ (٦‬ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﳉﻬﺎﺩ ‪٧٥‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﳉﻬﺎﺩ ‪١٨‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٤٤٩/٣‬‬
‫‪١١٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﺠﺮﺡ ﻭﻳﺘﺄﺫ￯ ﻭﻳﺘﺤﻤﻞ ﺍﻟﻤﺸ ﹼﻘﺎﺕ‪ (٢)..‬ﻛﻞ ﺫﻟﻚ ﻟﻜﻲ ﹸﻳﺒ ﹼﻴﻦ‬
‫ﺑﺎﻟﺘﺘﺮﺱ ﺑﺎﳌﻮﺍﻧﻊ ﺿﺪ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭ ﹸﻳ ﹶ‬
‫)‪(١‬‬
‫ﹼ‬
‫ﹺ‬
‫ﻣﺪ￯ ﻃﺎﻋﺘﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻭﻣﺮﺍﻋﺎﺗﻪ ﻟﻠﻘﻮﺍﻧﲔ ﺍﻹﳍﻴﺔ ﺍﳊﻜﻴﻤﺔ‪ ،‬ﻭﺍﻧﻘﻴﺎﺩﻩ ﺍﻟﺘﺎﻡ ﻟﴩﻳﻌﺔ ﺍﻟﻔﻄﺮﺓ ﺍﻟﻜﻮﻧﻴﺔ‬
‫ﻭﻧﻮﺍﻣﻴﺴﻬﺎ‪.‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﻌﺎﴍﺓ‬
‫ﺇﻥ ﻹﺑﻠﻴﺲ ﺩﺳﻴﺴ ﹰﺔ ﻛﱪ￯ ﻫﻲ ﺃﻧﻪ ﳚﻌﻞ ﺍﻟﺬﻳﻦ ﺍﺗ ﹼﺒﻌﻮﻩ ﹸﻳﻨﻜﺮﻭﻥ ﻭﺟﻮ ﹶﺩﻩ‪ .‬ﺳﻨﺬﻛﺮ ﺷﻴﺌ ﹰﺎ‬
‫ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺒﺪﳞﻴﺔ‪ ،‬ﻭﺟﻮﺩ ﺍﻟﺸﻴﺎﻃﲔ‪ .‬ﺣﻴﺚ ﻳﱰﺩﺩ ﰲ ﻋﴫﻧﺎ ﻫﺬﺍ ﰲ ﻗﺒﻮﳍﺎ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ‬
‫ﺗﻠﻮﺛﺖ ﺃﻓﻜﺎﺭﻫﻢ ﺑﺎﻟﻔﻠﺴﻔﺔ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻓﻨﻘﻮﻝ‪:‬‬
‫ﺃﺭﻭﺍﺡ ﺧﺒﻴﺜﺔ ﰲ ﺃﺟﺴﺎﺩ ﺑﴩﻳﺔ ﰲ‬ ‫ﹴ‬ ‫ﺃﻭ ﹰ‬
‫ﻻ‪ :‬ﻣﺜﻠﲈ ﻫﻮ ﺛﺎﺑﺖ ﺑﺎﳌﺸﺎﻫﺪﺓ ﺛﺒﻮﺗ ﹰﺎ ﻗﻄﻌﻴ ﹰﺎ ﻭﺟﻮﺩ‬
‫ﻋﺎﱂ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺗﻨﺠﺰ ﻭﻇﻴﻔ ﹶﺔ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻋﲈﻟﻪ‪ .‬ﻛﺬﻟﻚ ﺛﺎﺑﺖ ﺛﺒﻮﺗ ﹰﺎ ﻗﻄﻌﻴ ﹰﺎ ﻭﺟﻮ ﹸﺩ ﺃﺭﻭﺍﺡ ﺧﺒﻴﺜﺔ ﺑﻼ‬
‫ﺃﺟﺴﺎﺩ ﰲ ﻋﺎﱂ ﺍﳉﻦ‪ ،‬ﻓﻠﻮ ﺃﻥ ﻫﺆﻻﺀ ﹸﺃﻟﺒﺴﻮﺍ ﺃﺟﺴﺎﺩ ﹰﺍ ﻣﺎﺩﻳﺔ ﻷﺻﺒﺤﻮﺍ ﺗﻤﺎﻣ ﹰﺎ ﻣﺜﻞ ﺃﻭﻟﺌﻚ ﺍﻟﺒﴩ‬
‫ﺍﻷﴍﺍﺭ‪ .‬ﻭﻛﺬﻟﻚ ﻟﻮ ﲤﻜﻦ ﺷﻴﺎﻃﻴ ﹸﻦ ﺍﻹﻧﺲ ‪-‬ﺍﻟﺬﻳﻦ ﻫﻢ ﻋﲆ ﺻﻮﺭ ﺑﴩﻳﺔ‪ -‬ﻣﻦ ﻧﺰﻉ ﺃﺟﺴﺎﺩﻫﻢ‬
‫ﻷﺻﺒﺤﻮﺍ ﺃﺑﺎﻟﺴﺔ ﺍﳉﻦ‪.‬‬
‫ﻓﺒﻨﺎﺀ ﻋﲆ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻮﻃﻴﺪﺓ ﺫﻫﺐ ﺃﺣﺪﹸ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺒﺎﻃﻠﺔ ﺍﻟﻔﺎﺳﺪﺓ ﺇﱃ »ﺃﻥ ﺍﻷﺭﻭﺍﺡ‬
‫ﺍﳋﺒﻴﺜﺔ ﺍﻟﴩﻳﺮﺓ ﺍﳌﺘﺠﺴﺪﺓ ﺑﺼﻮﺭﺓ ﹸﺃﻧﺎﳼ ﺗﺘﺤﻮﻝ ﺇﱃ ﺷﻴﺎﻃﲔ ﺑﻌﺪ ﻣﻮﲥﺎ«!‪.‬‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻧﻪ ﺇﺫﺍ ﻣﺎ ﻓﺴﺪ ﺍﻟﺸﻲ ﹸﺀ ﺍﻟﺜﻤﲔ ﻳﻜﻮﻥ ﻓﺴﺎﺩ ﹸﻩ ﺃﺷﺪﱠ ﻣﻦ ﻓﺴﺎﺩ ﺍﻟﴚﺀ ﺍﻟﺮﺧﻴﺺ‪،‬‬
‫ﻛﲈ ﻫﻮ ﰲ ﻓﺴﺎﺩ ﺍﻟﻠﺒﻦ ﺃﻭ ﺍﳊﻠﻴﺐ ﺣﻴﺚ ﻳﻤﻜﻦ ﺃﻥ ﻳﺆﻛﻼ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻓﺴﺪﹶ ﺍﻟﺪﻫ ﹸﻦ ﻓﻼ ﻳﻤﻜﻦ ﺃﻛ ﹸﻠﻪ‪ ،‬ﺇﺫ‬
‫ﻭﻗﻤﺘﻬﺎ‪ ،‬ﺇﺫﺍ ﻓﺴﺪ ﻓﺈﻧﻪ‬
‫ﻛﺎﻟﺴﻢ‪ .‬ﻭﻫﻜﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺃﻛﺮﻡ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﻞ ﺫﺭﻭﲥﺎ ﹼ‬
‫ﹼ‬ ‫ﻗﺪ ﻳﻜﻮﻥ‬
‫ﻭﺗﺮﻳﺤﻬﺎ‬
‫ﹸ‬ ‫ﻳﻜﻮﻥ ﺃﻓﺴﺪ ﻭﺃﺣﻂ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﺍﻟﻔﺎﺳﺪ ﻧﻔﺴﻪ‪ .‬ﻓﻴﻜﻮﻥ ﻛﺎﳊﴩﺍﺕ ﺍﻟﺘﻲ ﺗﺄﻧﺲ ﺑﺎﻟﻌﻔﻮﻧﺔ‬
‫ﺍﻟﺮﻭﺍﺋﺢ ﺍﻟﻜﺮﳞﺔ‪ ،‬ﻭﻛﺎﻟﺤ ﹼﻴﺎﺕ ﺍﻟﺘﻲ ﺗﻠﺘﺬ ﺑﻠﺪﻍ ﺍﻵﺧﺮﻳﻦ‪ .‬ﺑﻞ ﻳﺘﺒﺎﻫﻰ ﺑﺘﻠﺬﺫﻩ ﺑﺎﻷﺧﻼﻕ ﺍﻟﺪﻧﻴﺌﺔ ﺍﻟﻨﺎﺑﺘﺔ‬
‫ﰲ ﻣﺴﺘﻨﻘﻊ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﻳﺴﺘﻤﺮﺉ ﺍﻷﴐﺍﺭ ﻭﺍﳉﺮﺍﺋﻢ ﺍﻟﻨﺎﲨﺔ ﰲ ﻇﻠﲈﺕ ﺍﻟﻈﻠﻢ‪ .‬ﻓﻴﻜﻮﻥ ﺇﺫﻥ ﻗﺮﻳﻨ ﹰﺎ‬
‫ﻟﻠﺸﻴﻄﺎﻥ ﻭﻣﺘﻘﻤﺼ ﹰﺎ ﳌﺎﻫﻴﺘﻪ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﻐﺎﺯﻱ ‪ ،٢٩‬ﺍﳉﻬﺎﺩ ‪ ،١٦١ ،٣٤‬ﺍﻟﻘﺪﺭ ‪ ،١٦‬ﺍﻟﺘﻤﻨﻲ ‪٧‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳉﻬﺎﺩ ‪.١٢٥‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳉﻬﺎﺩ ‪ ،١٦٣ ،٨٥ ،٨٠‬ﺍﻟﻮﺿﻮﺀ ‪ ،٧٢‬ﺍﳌﻐﺎﺯﻱ ‪ ،٢٤‬ﺍﻟﻨﻜﺎﺡ ‪ ،١٢٣‬ﺍﻟﻄﺐ ‪٢٧‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﳉﻬﺎﺩ ‪١٠١‬؛‬
‫ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﻟﻄﺐ ‪٣٤‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻟﻄﺐ ‪.١٥‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١١٦‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﻋﲆ ﻭﺟﻮﺩ ﺷﻴﺎﻃﲔ ﺍﻟﺠ ﹼﻦ ﻫﻮ ﻭﺟﻮﺩ ﺷﻴﺎﻃﲔ ﺍﻹﻧﺲ‪.‬‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﺇﻥ ﻣﺌﺎﺕ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻘﻄﻌﻴﺔ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﴩﻳﻦ« ﻹﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺍﳌﻼﺋﻜﺔ‬
‫ﻭﺍﻟﻌﺎﱂ ﺍﻟﺮﻭﺣﺎﲏ‪ ،‬ﻫﻲ ﺑﺪﻭﺭﻫﺎ ﺩﻻﺋﻞ ﻹﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺍﻟﺸﻴﺎﻃﲔ ﺃﻳﻀ ﹰﺎ‪ .‬ﻧﺤﻴﻞ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﺛﺎﻟﺜﺎﹰ‪ :‬ﺇﻥ ﻭﺟﻮﺩ ﺍﳌﻼﺋﻜﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﺑﺤﻜﻢ ﺍﳌﻤﺜﻠﲔ ﻭﺍﳌﴩﻓﲔ ﻋﲆ ﻣﺎ ﰲ ﺃﻣﻮﺭ ﺍﳋﲑ‬
‫ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻜﻮﻥ ﻣﻦ ﻗﻮﺍﻧﲔ ﻛﲈ ﺃﻧﻪ ﺛﺎﺑﺖ ﺑﺎﺗﻔﺎﻕ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻛﺬﻟﻚ ﻭﺟﻮﺩ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺍﻷﺭﻭﺍﺡ‬
‫ﺍﳋﺒﻴﺜﺔ ﺍﻟﺬﻳﻦ ﻫﻢ ﳑﺜﻠﻮ ﺍﻷﻣﻮﺭ ﺍﻟﴩﻳﺮﺓ ﻭﺍﳌﺒﺎﴍﻭﻥ ﳍﺎ ﻭﺗﺪﻭﺭ ﺣﻮﳍﻢ ﻗﻮﺍﻧﻴ ﹸﻨﻬﺎ‪ ،‬ﻓﺈﻧﻪ ﻗﻄﻌﻲ ﺍﻟﺜﺒﻮﺕ‬
‫ﻭﺳﺘﺎﺭ ﻣﺴﺘﱰ ﻣﻦ ﻛﺎﺋﻦ ﺫﻱ ﺷﻌﻮﺭ ﰲ ﳑﺎﺭﺳﺔ ﺍﻷﻣﻮﺭ‬ ‫ﹴ‬ ‫ﺣﻜﻤ ﹰﺔ ﻭﺣﻘﻴﻘ ﹰﺔ‪ .‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﻭﺟﻮﺩ ﹴ‬
‫ﺳﺒﺐ‬
‫ﺴﻦ ﺍﳊﻘﻴﻘﻲ ﳉﻤﻴﻊ ﺍﻷﻣﻮﺭ‪ ،‬ﻛﲈ‬ ‫ﺍﻟﺤ ﹶ‬
‫ﺍﻟﴩﻳﺮﺓ ﺃﻛﺜﺮ ﺿﺮﻭﺭﺓﹰ‪ ،‬ﻭﺫﻟﻚ ﻟﻌﺠﺰ ﻛﻞ ﺷﺨﺺ ﻋﻦ ﺃﻥ ﻳﺮ￯ ﹸ‬
‫ﺑﺎﻋﱰﺍﺽ ﻋﲆ ﺃﻣﻮﺭ ﺍﳋﺎﻟﻖ‬‫ﹴ‬ ‫ﺫﻛﺮﻧﺎ ﰲ ﻣﺴﺘﻬﻞ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﴩﻳﻦ«‪ .‬ﻓﻸﺟﻞ ﹼﺃﻻ ﺗﺤﺪﹼﺛﻪ ﻧﻔﺴﹸﻪ‬
‫ﺣﻖ‪،‬‬ ‫ﻧﻘﺺ ﺃﻭ ﺷﺮ ﻇﺎﻫﺮﻳﲔ‪ ،‬ﻭﻳﺘﻬﻢ ﺭﺣﻤ ﹶﺘﻪ ﺃﻭ ﻳﻨﺘﻘﺪ ﺣﻜﻤ ﹶﺘﻪ ﺃﻭ ﻳﺸﻜﻮ ﺑﻐﲑ ﹴ‬ ‫ﹴ‬ ‫ﺳﺒﺤﺎﻧﻪ ﺑﲈ ﹸﻳﺘﻮﻫﻢ ﻣﻦ‬
‫ﹼ‬
‫ﻭﺣ ﹸﺠﺒ ﹰﺎ‬ ‫ﹶ‬
‫ﻭﺳﺎﺋﻂ ﻭﺃﺳﺒﺎﺑ ﹰﺎ ﻇﺎﻫﺮﻳﺔ ﻣﺎﺩﻳﺔ ﺳﺘﺎﺭ ﹰﺍ ﻷﻣﻮﺭ ﹶﻗﺪﹶ ﺭﻩ‪ ،‬ﹸ‬ ‫ﺟﻌﻞ ﺍﻟﺨﺎﻟﻖﹸ ﺍﻟﻜﺮﻳﻢ ﺍﳊﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ‬
‫ﻟﺘﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺍﻻﻋﱰﺍﺿﺎﺕ ﻭﺍﻻﻧﺘﻘﺎﺩﺍﺕ ﻭﺍﻟﺸﻜﺎﻭ￯‪ ،‬ﻭﻻ ﺗﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ .‬ﻓﻘﺪ ﺟﻌﻞ‬
‫ﻼ ﺃﺳﺒﺎﺑ ﹰﺎ ﻭﺳﺘﺎﺭ ﹰﺍ ﻟﻸﺟﻞ‪ ،‬ﻟﻜﻲ ﻻ ﺗﺘﻮﺟﻪ ﺍﻻﻋﱰﺍﺿﺎﺕ ﻭﺗﺼﻞ ﺇﱃ ﹶﻣ ﹶﻠﻚ‬
‫ﺍﻷﻣﺮﺍﺽ ﻭﺍﳌﺼﺎﺋﺐ ﻣﺜ ﹰ‬
‫ﹶ‬
‫ﺍﳌﻮﺕ »ﻋﺰﺭﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ«‪ .‬ﻭﺟﻌﻞ ﻣﹶﻠﹶﻚﹶ ﺍﳌﻮﺕ ﻧﻔﺴﻪ ﺣﺠﺎﺑ ﹰﺎ ﻟﻘﺒﺾ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻟﺌﻼ ﺗﺘﻮﺟﻪ‬
‫ﺍﻟﺸﻜﺎﻭ￯ ﻭﺍﻻﻧﺘﻘﺎﺩﺍﺕ ﺍﻟﻨﺎﲡﺔ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﹸﻳﺘﻮﻫﻢ ﺃﳖﺎ ﺑﻐﲑ ﺭﲪﺔ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ..‬ﻭﻫﻜﺬﺍ‬
‫ﺍﻻﻋﺘﺮﺍﺿﺎﺕ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ‬
‫ﹸ‬ ‫ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺟﻮ ﹶﺩ ﺍﻟﺸﻴﺎﻃﲔ ﻟﺘﺘﻮﺟﻪ ﺇﻟﻴﻬﻢ‬
‫ﻭﺑﻘﻄﻌﻴﺔ ﺃﻛﺜﺮ ﺍﻗﺘﻀﺖ ﺍﻟﺤﻜﻤ ﹸﺔ ﹼ‬
‫ﺍﻟﴩﻭﺭ ﻭﺍﻷﴐﺍﺭ ﻭﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﺍﻟﻌﺎﻟﻢ ﺇﻧﺴﺎﻥ ﻛﺒﲑ‪ ،‬ﻓﻬﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻳﻤﺜﹼﻞ‬
‫ﹸ‬ ‫ﺭﺍﺑﻌ ﹰﺎ‪ :‬ﻛﲈ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻋﺎ ﹲﱂ ﺻﻐﲑ‪ ،‬ﻛﺬﻟﻚ‬
‫ﻓﺎﻟﻨﻤﺎﺫﺝ ﺍﻟﻤﺼﻐﹼ ﺮﺓ ﰲ ﺍﻹﻧﺴﺎﻥ ﻻﺑﺪ ﺃﻥ ﺃﺻﻮ ﹶﻟﻬﺎ ﺍﻟﻜﺒﲑﺓ‬
‫ﹸ‬ ‫ﺧﻼﺻﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺒﲑ ﻭﻓﻬﺮﺳﻪ‪،‬‬
‫ﺍﳌﻌﻈﻤﺔ ﻣﻮﺟﻮﺩ ﹲﺓ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻛﱪ ﺑﺎﻟﴬﻭﺭﺓ‪.‬‬
‫ﺩﻟﻴﻞ ﻗﻄﻌﻲ ﻋﲆ ﻭﺟﻮﺩ ﺍﻟﻠﻮﺡ ﺍﳌﺤﻔﻮﻅ ﰲ‬ ‫ﻓﻤﺜﻼﹰ‪ :‬ﺇﻥﱠ ﻭﺟﻮﺩ ﺍﻟﻘﻮﺓ ﺍﳊﺎﻓﻈﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﹲ‬
‫ﻭﻳﺤﺲ ﺃﻥ ﰲ ﻗﺮﺍﺭﺓ ﻧﻔﺴﻪ ﻭﰲ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﻗﻠﺒﻪ ﺁﻟ ﹰﺔ ﻭﻋﻀﻮ ﹰﺍ‬
‫ﹼ‬ ‫ﺍﻟﻌﺎﱂ‪ .‬ﻭﻛﺬﻟﻚ ﻳﺸﻌﺮ ﱞ‬
‫ﻛﻞ ﻣﻨﺎ‬
‫ﹴ‬
‫ﺷﻴﻄﺎﻥ ﻳﺘﻜﻠﻢ ﺑﺘﻠﻘﻴﻨﺎﺕ ﺍﻟﻘﻮﺓ ﺍﻟﻮﺍﳘﺔ‪ ،‬ﻫﺬﻩ‬ ‫ﻟﻠﻮﺳﻮﺳﺔ ﻭﻫﻲ ﺍﻟﻠﻤﹼﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻟﺴﺎﻥﹸ‬
‫ﺍﻟﻘﻮﺓ ﻗﺪ ﲢﻮﻟﺖ ﺑﻔﺴﺎﺩﻫﺎ ﺇﱃ ﺷﻴﻄﺎﻥ ﻣﺼﻐﺮ‪ ،‬ﻷﳖﺎ ﻻ ﺗﺘﺤﺮﻙ ﹼﺇﻻ ﱠ‬
‫ﺿﺪ ﺍﺧﺘﻴﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺭﺍﺩﺗﻪ‬
‫‪١١٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬

‫ﺩﻟﻴﻞ‬ ‫ﻛﻞ ﺇﻧﺴﺎﻥ ﹺﺣﺴ ﹰﺎ ﹶ‬

‫ﻭﺣ ﹾﺪﺳ ﹰﺎ ﰲ ﻧﻔﺴﻪ ﹲ‬ ‫ﻭﺧﻼﻑ ﺭﻏﺒﺎﺗﻪ ﺍﳊﻘﻴﻘﻴﺔ‪ .‬ﺇﻥ ﻫﺬﺍ ﺍﻟﺬﻱ ﻳﺸﻌﺮ ﺑﻪ ﱡ‬
‫ﻗﻄﻌﻲ ﻋﲆ ﻭﺟﻮﺩ ﺍﻟﺸﻴﺎﻃﲔ ﺍﻟﻜﺒﲑﺓ ﰲ ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑ‪ .‬ﺛﻢ ﺇﻥ ﻫﺬﻩ ﺍﻟﻠﻤﹼﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻭﺗﻠﻚ ﺍﻟﻘﻮﺓ‬
‫ﻭﺗﺴﺘﺨﺪﻣﻬﺎ‬ ‫ﴍﻳﺮﺓ ﺧﺎﺭﺟﻴﺔ ﺗﻨﻔﺚ ﰲ ﺍﻷﻭﱃ ﻭﺗﺴﺘﻨﻄﻖ ﺍﻟﺜﺎﻧﻴﺔ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﻧﻔﺲ‬ ‫ﺍﻟﻮﺍﳘﺔ ﺗﹸﺸﻌﺮﺍﻥ ﺑﻮﺟﻮﺩ‬
‫ﹸ‬
‫ﻛﺎﻷﺫﻥ ﻭﺍﻟﻠﺴﺎﻥ‪.‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﳊﺎﺩﻳﺔ ﻋﴩﺓ‬

‫ﻆ ﻋﻨﺎﴏ ﺍﻟﻜﻮﻥ ﹺ‬
‫ﲨﻴﻌﻬﺎ‬ ‫ﻣﻌﺠﺰ ﻋﻦ ﻏﻀﺐ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺗﻐﻴ ﹺ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺑﺄﺳﻠﻮﺏ ﹺ‬
‫ﹸ‬ ‫ﻳﻌ ﹼﺒﺮ‬
‫ﹼ‬
‫ﻭﺗﻬ ﹼﻴﺞ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛﺎﻓﺔ ﻣﻦ ﴍ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻋﻨﺪﻣﺎ ﻳﺼﻒ ﺇﺷﱰﺍﻙ ﺍﻟﺴﲈﺀ ﻭﺍﻷﺭﺽ ﺑﺎﳍﺠﻮﻡ‬
‫ﻋﲆ ﻗﻮﻡ »ﻧﻮﺡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ« ﰲ ﺍﻟﻄﻮﻓﺎﻥ‪ ،‬ﻭﻋﺼﻒ ﺍﻟﺮﻳﺎﺡ ﺑﻘﻮﻡ »ﻋﺎﺩ« ﻭﺍﻟﺼﻴﺤﺔ ﻋﲆ »ﺛﻤﻮﺩ«‪،‬‬
‫ﻭﻫﻴﺠﺎﻥ ﺍﳌﺎﺀ ﻋﲆ ﻗﻮﻡ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﻧﻘﻤﺔ ﺍﻷﺭﺽ ﻋﲆ ﻗﺎﺭﻭﻥ‪ ..‬ﻋﻨﺪ ﺭﻓﻀﻬﻢ ﺍﻹﻳﲈﻥ ﺣﺘﻰ ﺇﻥ ﺟﻬﻨﻢ‬
‫ﹸ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﹶﻏ ﹶﻀ ﹶ‬
‫ﺐ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺣﺪﹼ ﲥﺎ‬ ‫﴿‪) ﴾ { z y x‬ﺍﳌﻠﻚ‪ .(٨ :‬ﻭﻫﻜﺬﺍ ﻳﺒﲔ‬
‫ﻋﲆ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻌﺼﻴﺎﻥ ﻭﻳﺰﺟﺮﻫﻢ ﲠﺬﺍ ﺍﻷﺳﻠﻮﺏ ﺍﻹﻋﺠﺎﺯﻱ ﺍﻟﻔﺮﻳﺪ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﻟﹺ ﹶﻢ ﲡﻠﺐ ﻫﺬﻩ ﺍﻷﻋﲈﻝ ﺍﻟﺘﺎﻓﻬﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻋﻦ ﺃﺷﺨﺎﺹ ﻻ ﹶ‬
‫ﻭﺯﻥ ﳍﻢ ﺑﺎﻗﱰﺍﻓﻬﻢ‬
‫ﺫﻧﻮﺑ ﹰﺎ ﺷﺨﺼﻴﺔ‪ ،‬ﹶﺳ ﹶﺨ ﹶﻂ ﺍﻟﻜﻮﻥ ﻭﻏﻀﺒﻪ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻟﻘﺪ ﺃﺛﺒﺘﻨﺎ ﰲ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﰲ ﺭﺳﺎﺋﻞ ﻣﺘﻔﺮﻗﺔ ﺃﺧﺮ￯‪:‬‬
‫ﲡﺎﻭﺯ ﺷﻨﻴﻊ ﻭﺗﻌﺪﱟ ﺭﻫﻴﺐ‪ ،‬ﻭﺟﺮﻳﻤ ﹲﺔ ﺗﺘﻌﻠﻖ ﺑﺠﻤﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ‪.‬‬ ‫ﹲ‬ ‫ﺃﻥ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ‬
‫ﺫﻟﻚ ﻷﻥ ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ ﻳﺮﻓﻀﻮﻥ ﺍﻟﻐﺎﻳ ﹶﺔ ﺍﻟﺴﺎﻣﻴﺔ ﳋﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺘﻲ ﻧﺘﻴﺠﺘﹸﻬﺎ ﺍﻟﻌﻈﻤﻰ‬
‫ﻭﺗﻮﺟﻬﻪ ﺑﺎﻹﻳﲈﻥ ﻭﺍﻟﻄﺎﻋﺔ ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻠﺮﺑﻮﺑﻴﺔ ﺍﻹﳍﻴﺔ‪ .‬ﻓﺈﻧﻜﺎﺭﻫﻢ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ‬
‫ﹼ‬ ‫ﻋﺒﻮﺩﻳﺔ ﺍﻹﻧﺴﺎﻥ‬
‫ﻧﻮﻉ ﻣﻦ ﺗﻌﺪﱟ ﻋﲆ ﺣﻘﻮﻕ‬‫ﺍﻟﻌﻈﻤﻰ ﻟﻠﻜﻮﻥ ‪-‬ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻌ ﹼﻠﺔ ﺍﻟﻐﺎﺋﻴﺔ ﻭﺳﺒﺐ ﺑﻘﺎﺀ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ -‬ﹲ‬
‫ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ‪.‬‬
‫ﻛﻞ ﺟﺰﺀ ﻣﻨﻬﺎ‬ ‫ﻭﺣﻴﺚ ﺇﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻗﺎﻃﺒﺔ ﺗﺘﺠﲆ ﻓﻴﻬﺎ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﻨﻰ ﻭﻛﺄﻥ ﱠ‬
‫ﻣﺮﺁﺓﹲ ﺗﻌﻜﺲ ﲡﻠﻴﺎﺕ ﺃﻧﻮﺍﺭ ﺗﻠﻚ ﺍﻷﺳﲈﺀ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻓﻴﻜﺘﺴﺐ ﺫﻟﻚ ﺍﻟﺠﺰ ﹸﺀ ﺃﻫﻤﻴ ﹰﺔ ﲠﺎ ﻭﻳﺮﺗﻔﻊ ﻣﻨﺰﻟ ﹰﺔ‪،‬‬
‫ﻓﺈﻥ ﺇﻧﻜﺎﺭ ﺍﻟﻜﺎﻓﺮ ﻟﺘﻠﻚ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻭﻟﺘﻠﻚ ﺍﳌﻨﺰﻟﺔ ﺍﻟﺮﻓﻴﻌﺔ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ ﻭﺃﳘﻴﺘﹺﻬﺎ ﻫﻮ ﺇﻫﺎﻧ ﹲﺔ‬
‫ﻋﻈﻴﻤﺔ ﻭﲢﻘﲑ ﺷﺪﻳﺪ ﻓﻮﻕ ﻛﻮﻧﻪ ﺗﺸﻮﻳﻬ ﹰﺎ ﻭﻣﺴﺨ ﹰﺎ ﻭﺗﺤﺮﻳﻔ ﹰﺎ ﺇﺯﺍﺀ ﺗﻠﻚ ﺍﻷﺳﲈﺀ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١١٨‬‬
‫ﻭﻛﺬﻟﻚ ﻓﺈﻥ ﻛﻞ ﳐﻠﻮﻕ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻗﺪ ﹸﺃﻭﻛﻞ ﺇﻟﻴﻪ ﻭﻇﻴﻔﺔ‪ ،‬ﻭﻛﻞ ﺟﺰﺀ ﹸﺃﻧﻴﻂ ﺑﻪ ﺃﻣﺮ‪ ،‬ﺃﻱ‬
‫ﹴ‬
‫ﻣﺄﻣﻮﺭ ﻭﻣﻮﻇﻒ ﺭ ﹼﺑﺎﲏ‪ .‬ﻓﺎﻟﻜﺎﻓﺮ ﺑﻜﻔﺮﻩ‬ ‫ﺇﻥ ﻟﻜﻞ ﳾﺀ ﰲ ﺍﻟﻮﺟﻮﺩ ﻣﻬﺎﻣ ﹰﺎ ﻣﻌﻴﻨﺔ‪ ،‬ﻓﻬﻮ ﺇﺫﻥ ﺑﻤﺜﺎﺑﺔ‬
‫ﻳﺴﻠﺒﻪ ﺗﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ ﺍﳌﻬﻤﺔ ﻭﳚﻌﻠﻪ ﺟﺎﻣﺪ ﹰﺍ ﻻ ﻣﻌﻨﻰ ﻟﻪ‪ ،‬ﻭﻓﺎﻧﻴ ﹰﺎ ﻻ ﻏﺎﻳﺔ ﻟﻪ‪ ،‬ﻓﻴﻬﻴﻨﻪ ﺑﺬﻟﻚ ﻭﻳﺤ ﹼﻘﺮﻩ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﻈﻬﺮ ﺗﻌﺪﹼ ﻱ ﺍﻟﻜﻔﺮ ﻭﻳﺘﺒﲔ ﲡﺎﻭﺯﻩ ﻋﲆ ﺣﻘﻮﻕ ﺍﳌﻮﺟﻮﺩﺍﺕ ﲨﻴﻌﻬﺎ‪.‬‬
‫ﺍﻟﺮﺑﺎﻧﻴﺔ ﰲ‬ ‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻀﻼﻟﺔ ﺑﺄﻧﻮﺍﻋﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ ﱞ‬
‫‪-‬ﻛﻞ ﺣﺴﺐ ﺩﺭﺟﺘﻬﺎ‪ -‬ﺗﻨﻜﺮ ﺍﳊﻜﻤﺔ ﹼ‬
‫ﺧﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﺗﺮﻓﺾ ﺍﻟﻤﻘﺎﺻﺪﹶ ﺍﻹﳍﻴﺔ ﰲ ﺑﻘﺎﺀ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﺈﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺑﺪﻭﺭﻫﺎ ﺗﺘﻬ ﹼﻴﺞ‪،‬‬
‫ﻭﺍﻟﻜﺎﺋﻨﺎﺕ ﺗﻐﻀﺐ ﻋﲆ ﺍﻟﻜﻔﺮ ﻭﺃﻫﻠﻪ‪.‬‬
‫ﹸ‬ ‫ﻭﺍﻟﻤﺨﻠﻮﻗﺎﺕ ﺗﺜﻮﺭ‪،‬‬
‫ﹸ‬
‫ﻭﻇﻠﻤﻪ ﻋﻈﻴﻢ!‪.‬‬
‫ﹸ‬ ‫ﺟﺴﻤﻪ ﺻﻐﲑ ﻭﺫﻧﺒ ﹸﻪ ﹶﺟﺴﻴﻢ‬
‫ﹸ‬ ‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﺟﺰ ﺍﳌﺴﻜﲔ!‪ .‬ﻭﻳﺎ ﹶﻣﻦ‬
‫ﺳﺒﻴﻞ‬ ‫ﹺ‬
‫ﻏﻀﺒﺔ ﺍﻟﻌﺎﱂ ﻭﻧﻔﻮﺭ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺛﻮﺭﺓ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻓﺪﻭﻧﻚ ﹶ‬ ‫ﺇﻥ ﻛﻨﺖ ﺭﺍﻏﺒ ﹰﺎ ﰲ ﺍﻟﻨﺠﺎﺓ ﻣﻦ‬
‫ﹾ‬
‫ﺍﻟﻨﺠﺎﺓ ﻭﻫﻮ ﺍﻟﺪﺧﻮﻝ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﺍﳌﻘﺪﺳﺔ‪ ..‬ﻭﺍﺗﹼﺒﺎﻉ ﺍﻟﻤﺒ ﹼﻠﻎ ﺍﻷﻣﲔ ﷺ ﰲ ﺳﻨﹼﺘﻪ‬
‫ﺍﻟﻤﻄﻬﺮﺓ‪ .‬ﺍﺩﺧﻞ‪ ..‬ﻭﺍﺗﺒﻊ‪.‬‬
‫ﹼ‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﴩﺓ‬

‫ﺟﻮﺍﺏ ﻋﻦ ﺃﺭﺑﻌﺔ ﺃﺳﺌﻠﺔ‪:‬‬
‫ﹴ‬
‫ﻟﺬﻧﻮﺏ ﳏﺪﻭﺩﺓ ﰲ ﺣﻴﺎﺓ‬ ‫ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ‪ :‬ﺃﻳﻦ ﻭﺟ ﹸﻪ ﺍﻟﻌﺪﺍﻟﺔ ﰲ ﻋﺬﺍﺏ ﻣﻘﻴﻢ ﰲ ﺟﻬﻨﻢ‬
‫ﳏﺪﻭﺩﺓ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻟﻘﺪ ﹸﻓ ﹺﻬﻢ ﺑﺸﻜﻞ ﻭﺍﺿﺢ ﻣﻦ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻭﻻﺳﻴﲈ ﺍﻹﺷﺎﺭﺓ ﺍﳊﺎﺩﻳﺔ‬
‫ﻋﴩﺓ‪ ،‬ﺃﻥ ﺟﺮﻳﻤﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ ﻟﻴﺴﺖ ﳏﺪﻭﺩﺓ‪ ،‬ﻭﺇﻧﲈ ﻫﻲ ﺟﻨﺎﻳ ﹲﺔ ﻻ ﳖﺎﻳﺔ ﳍﺎ ﻭﺍﻋﺘﺪﺍﺀ ﻋﲆ‬
‫ﹴ‬
‫ﺣﻘﻮﻕ ﻻ ﺣﺪﹼ ﳍﺎ‪.‬‬
‫ﺟﻬﻨﻢ ﺟﺰﺍ ﹸﺀ ﹴ‬
‫ﻋﻤﻞ ﺃﻣﺎ ﺍﻟﺠﻨﹼﺔ ﻓﻬﻲ‬ ‫ﹶ‬ ‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ‪ :‬ﻣﺎ ﹼ‬
‫ﺳﺮ ﺍﳊﻜﻤﺔ ﻓﻴﲈ ﺟﺎﺀ ﰲ ﺍﻟﴩﻉ‪ :‬ﺇﻥ‬
‫ﹲ‬
‫ﻓﻀﻞ ﺇﳍﻲ؟‪..‬‬
‫ﹴ‬
‫ﻟﺘﺪﻣﲑ ﻫﺎﺋﻞ ﻭﴍﻭﺭ‬ ‫ﺍﳉﻮﺍﺏ‪ :‬ﻟﻘﺪ ﺗﺒﲔ ﰲ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ :‬ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻜﻮﻥ ﺳﺒﺒ ﹰﺎ‬
‫ﹴ‬
‫ﻭﺑﻜﺴﺐ ﺟﺰﺋﻲ‪ ،‬ﻭﺑﺘﺸﻜﻴﻠﻪ ﺃﻣﺮ ﹰﺍ ﻋﺪﻣﻴ ﹰﺎ ﺃﻭ ﺍﻋﺘﺒﺎﺭﻳ ﹰﺎ ﻭﺇﻋﻄﺎﺀ ﺍﻟﺜﺒﻮﺕ‬ ‫ﻛﺜﲑﺓ ﺑﺈﺭﺍﺩﺓ ﺟﺰﺋﻴﺔ ﺑﻼ ﺇﳚﺎﺩ‪،‬‬
‫ﻧﻔﺴﻪ ﻭﻫﻮﺍﻩ ﻳﻤﻴﻼﻥ ﺇﱃ ﺍﻷﴐﺍﺭ ﻭﺍﻟﴩﻭﺭ ﺩﺍﺋﻤ ﹰﺎ‪ ،‬ﻟﺬﺍ ﻳﺘﺤﻤﻞ ﻫﻮ ﻣﺴﺆﻭﻟﻴ ﹶﺔ ﺍﻟﺴﻴﺌﺎﺕ‬
‫ﻟﻪ‪ .‬ﻭﻷﻥ ﹶ‬
‫‪١١٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﻧﻔﺴﻪ ﻫﻲ ﺍﻟﺘﻲ ﺃﺭﺍﺩﺕ‪ ،‬ﻭﻛﺴ ﹶﺒﻪ ﺍﻟﺬﺍﰐ ﻫﻮ‬‫ﺍﻟﻨﺎﲡﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻜﺴﺐ ﺍﳉﺰﺋﻲ ﺍﻟﻴﺴﲑ‪ .‬ﺫﻟﻚ ﻷﻥ ﹶ‬
‫ﻋﺪﻣﻲ ﺃﺻﺒﺢ ﺍﻟﻌﺒﺪﹸ ﻓﺎﻋ ﹰ‬
‫ﻼ ﻟﻪ‪ ،‬ﻭﺍﷲ ﺳﺒﺤﺎﻧﻪ ﹶﺧ ﹶﻠ ﹶﻘﻪ ﻓﺼﺎﺭ ﺍﻹﻧﺴﺎﻥ‬ ‫ﹲ‬ ‫ﺍﻟﺸﺮ‬
‫ﺍﻟﻤﺴ ﹼﺒﺐ‪ ،‬ﻭﻷﻥ ﺫﻟﻚ ﹼ‬
‫ﻣﺴﺘﺤﻘ ﹰﺎ ﻟﺘﺤﻤﻞ ﻣﺴﺆﻭﻟﻴﺔ ﺗﻠﻚ ﺍﳉﺮﻳﻤﺔ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﺑﻌﺬﺍﺏ ﻏﲑ ﳏﺪﻭﺩ‪.‬‬
‫ﺍﻟﻜﺴﺐ ﺍﻹﻧﺴﺎﲏ ﻭﺍﻹﺭﺍﺩﺓ ﺍﳉﺰﺋﻴﺔ‬
‫ﹸ‬ ‫ﺍﻟﺤﺴﻨﺎﺕ ﻓﲈ ﺩﺍﻣﺖ ﻭﺟﻮﺩﻳﺔ ﺃﺻﻴﻠﺔ‪ ،‬ﻻ ﻳﻜﻮﻥ‬
‫ﹸ‬ ‫ﺃﻣﺎ‬
‫ﻼ ﺣﻘﻴﻘﻴ ﹰﺎ ﳍﺎ‪ .‬ﻷﻥ ﹶ‬
‫ﻧﻔﺲ ﺍﻹﻧﺴﺎﻥ ﺍﻷ ﹼﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﻻ ﲤﻴﻞ ﺇﱃ‬ ‫ﹺﻋ ﹼﻠﺔ ﻣ ﹺ‬
‫ﻮﺟﺪﺓ ﳍﺎ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﻟﻴﺲ ﻓﺎﻋ ﹰ‬ ‫ﹸ‬
‫ﺍﳊﺴﻨﺎﺕ‪ ،‬ﺑﻞ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﺮﻳﺪﻫﺎ‪ ،‬ﻭﻗﺪﺭﺗﹸﻪ ﺳﺒﺤﺎﻧﻪ ﻫﻲ ﺍﻟﺘﻲ ﲣﻠﻘﻬﺎ‪ .‬ﹼﺇﻻ ﺃﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻟﻜ ﹰﺎ ﻟﺘﻠﻚ ﺍﳊﺴﻨﺎﺕ ﺑﺎﻹﻳﲈﻥ ﻭﺑﺎﻟﺮﻏﺒﺔ ﻭﺑﺎﻟﻨ ﹼﻴﺔ‪ .‬ﻭﺃﻣﺎ ﺑﻌﺪ ﺗﻤ ﹼﻠﻜﻬﺎ ﻓﺈﻥ ﺗﻠﻚ‬
‫ﺷﻜﺮ ﻟﻠﻨﻌﻢ ﺍﻹﳍﻴﺔ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﺍﻟﺘﻲ ﺃﺳﺒﻐﻬﺎ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﲆ‬
‫ﹲ‬ ‫ﺍﳊﺴﻨﺎﺕ ﻫﻲ ﺑﺬﺍﲥﺎ‬
‫ﺷﻜﺮ ﻟﻠﻨﻌﻢ ﺍﻟﺴﺎﺑﻘﺔ‪،‬‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﻧﻌﻤ ﹸﺔ ﺍﻟﻮﺟﻮﺩ ﻭﻧﻌﻤﺔ ﺍﻹﻳﲈﻥ‪ .‬ﺃﻱ ﺇﻥ ﺗﻠﻚ ﺍﳊﺴﻨﺎﺕ ﹲ‬
‫ﹴ‬
‫ﺑﻔﻀﻞ ﺭﲪﺎﲏ ﺧﺎﻟﺺ‪ ،‬ﻓﻬﻲ ﻭﺇﻥ ﻛﺎﻧﺖ ﻇﺎﻫﺮ ﹰﺍ ﻣﻜﺎﻓﺄﺓ‬ ‫ﹸﻮﻫﺐ‬
‫ﻟﺬﺍ ﻓﺎﻟﺠﻨﹼﺔ ﺍﻟﺘﻲ ﻭﻋﹶﺪﹶ ﻫﺎ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﺗ ﹶ‬
‫ﻟﻠﻤﺆﻣﻦ ﹼﺇﻻ ﺃﳖﺎ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﹼ‬
‫ﺗﻔﻀ ﹲﻞ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﺇﺫﻥ ﻓﺎﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻟﻜﻮﳖﺎ ﺍﻟﻤﺴ ﹼﺒﺒﺔ ﻟﻠﺴﻴﺌﺎﺕ ﻓﻬﻲ ﺍﻟﺘﻲ ﺗﺴﺘﺤﻖ ﺍﳉﺰﺍﺀ‪ .‬ﺃﻣﺎ ﰲ‬
‫ﺍﻟﺴﺒﺐ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻛﺬﻟﻚ ﺍﻟﻌ ﹼﻠﺔ ﻣﻨﻪ ﻭﺍﻣﺘﻠﻜﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻹﻳﲈﻥ ﻭﺣﺪﹶ ﻩ‬
‫ﹸ‬ ‫ﺍﳊﺴﻨﺎﺕ ﻓﻠﲈ ﻛﺎﻥ‬
‫ﻓﻼ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻄﺎﻟﺐ ﺑﺜﻮﺍﲠﺎ‪ ،‬ﺑﻞ ﻳﺮﺟﻮ ﺍﻟﻔﻀﻞ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺴﻴﺌﺎﺕ ﺗﺘﻌﺪﺩ ﺑﺎﻟﺘﺠﺎﻭﺯ ﻭﺍﻻﻧﺘﺸﺎﺭ ﻛﲈ ﺗﺒ ﹼﻴﻦ ﻓﻴﲈ ﺳﺒﻖ‪ ،‬ﻛﺎﻥ‬
‫ﺍﻟﺤﺴﻨﺎﺕ ﻓﻸﳖﺎ ﺇﳚﺎﺑﻴﺔ ﻭﻭﺟﻮﺩﻳﺔ ﻓﻼ ﺗﺘﻌﺪﺩ ﻣﺎﺩﻳ ﹰﺎ‪،‬‬
‫ﹸ‬ ‫ﺳﻴﺌﺔ ﹴ‬
‫ﺑﺄﻟﻒ‪ ،‬ﺃﻣﺎ‬ ‫ﹴ‬ ‫ﺍﳌﻔﺮﻭﺽ ﺃﻥ ﺗﹸﻜﺘﹶﺐ ﱡ‬
‫ﻛﻞ‬
‫ﺣﻴﺚ ﺇﳖﺎ ﻻ ﲢﺼﻞ ﺑﺈﳚﺎﺩ ﺍﻟﻌﺒﺪ ﻭﻻ ﺑﺮﻏﺒﺔ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻜﺎﻥ ﳚﺐ ﹼﺃﻻ ﺗﹸﻜﺘﺐ‪ ،‬ﺃﻭ ﺗﹸﻜﺘﹶﺐ ﺣﺴﻨ ﹰﺔ‬
‫ﻭﺍﺣﺪﺓ‪ .‬ﹺ‬
‫ﻓﻠ ﹶﻢ ﺗﹸﻜﺘﺐ ﺍﻟﺴﻴﺌ ﹸﺔ ﺑﻤﺜﻠﻬﺎ ﻭﺍﻟﺤﺴﻨ ﹸﺔ ﹺ‬
‫ﺑﻌﴩ ﺃﻣﺜﺎﳍﺎ ﺃﻭ ﺃﺣﻴﺎﻧ ﹰﺎ ﺑﺄﻟﻒ؟‪.‬‬
‫ﹶ‬
‫ﻭﺟﻤﺎﻝ ﻛﻮﻧﻪ‬ ‫ﺟﻞ ﻭﻋﻼ ﻳﺒ ﹼﻴﻦ ﻟﻨﺎ ‪-‬ﲠﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ -‬ﹶ‬
‫ﻛﻤﺎﻝ ﺭﲪﺘﻪ ﻭﺳﻌﺘﹶﻬﺎ‬ ‫ﺍﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﷲ ﹼ‬
‫ﺭﺣﻴﻤ ﹰﺎ ﺑﻌﺒﺎﺩﻩ‪.‬‬
‫ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻘﻮﺓ ﻭﺍﻟﺼﻼﺑﺔ ﺍﻟﺘﻲ‬ ‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﻥ ﺍﻻﻧﺘﺼﺎﺭﺍﺕ ﺍﻟﺘﻲ ﳛﺮﺯﻫﺎ ﹸ‬
‫ﻳﻈﻬﺮﻭﳖﺎ‪ ،‬ﻭﺗﻐ ﹼﻠﺒﻬﻢ ﻋﲆ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﺗﹸﻈﻬﺮ ﻟﻨﺎ ﺃﳖﻢ ﻳﺴﺘﻨﺪﻭﻥ ﺇﱃ ﺣﻘﻴﻘﺔ ﻭ ﹶﻳﺮﻛﻨﻮﻥ ﺇﱃ ﻗﻮﺓ‪ ،‬ﻓﺈﻣﺎ‬
‫ﺃﻥ ﻫﻨﺎﻙ ﺿﻌﻔ ﹰﺎ ﻭﻭﻫﻨ ﹰﺎ ﰲ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ‪ ،‬ﺃﻭ ﺃﻥ ﰲ ﻫﺆﻻﺀ ﺍﻟﻀﺎ ﹼﻟﲔ ﺣﻘﻴﻘ ﹰﺔ ﻭﺃﺻﺎﻟﺔ!‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻛﻼ ﺛﻢ ﻛﻼ‪ ..‬ﻓﻠﻴﺲ ﰲ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﺿﻌﻒ ﻭﻻ ﰲ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﺣﻘﻴﻘﺔ‪،‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٢٠‬‬
‫ﲨﻊ ﻣﻦ ﻗﺼﲑﻱ ﺍﻟﻨﻈﺮ ‪-‬ﻣﻦ ﺍﻟﺴﺬﺝ ﺍﻟﺬﻳﻦ ﻻ ﻳﻤﻠﻜﻮﻥ ﻣﻮﺍﺯﻳﻦ‪-‬‬ ‫ﻭﻟﻜﻦ ﻣﻊ ﺍﻷﺳﻒ ﹸﻳﺒﺘﲆ ﹲ‬
‫ﺃﻫﻞ ﺍﳊﻖ ﻋﲆ ﹺﺻ ﹴ‬
‫ﺪﻕ ﻭﺻﻮﺍﺏ ﳌﺎ‬ ‫ﺃﻥ ﹶ‬ ‫ﹸ‬
‫ﺍﻟﺨﻠﻞ ﺑﻘﻮﳍﻢ‪ :‬ﻟﻮ ﹼ‬ ‫ﺑﺎﻟﱰﺩﺩ ﻭﺍﻻﳖﺰﺍﻡ‪ ،‬ﻓﻴﺼﻴﺐ ﻋﻘﻴﺪﺗﹶﻬﻢ‬
‫ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﹸﻳﻐ ﹶﻠﺒﻮﺍ ﻭﻻ ﹸﻳ ﹶﺬ ﹼﻟﻮﺍ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪ .‬ﺇﺫ ﺍﻟﺤﻘﻴﻘ ﹸﺔ ﻗﻮﻳﺔ ﻭﺇﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻷﺳﺎﺳﻴﺔ ﻫﻲ‪:‬‬
‫)ﺍﳊﻖ ﻳﻌﻠﻮ ﻭﻻ ﹸﻳﻌﲆ ﻋﻠﻴﻪ()‪ (١‬ﻭﻟﻮ ﱂ ﻳﻜﻦ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ‪-‬ﺍﻟﺬﻳﻦ ﻳﺼﺪﹼ ﻭﻥ ﻭﻳﻐﻠﺒﻮﻥ ﺃﻫﻞ ﺍﳊﻖ‪-‬‬
‫ﻋﲆ ﻗﻮﺓ ﺣﻘﻴﻘﻴﺔ ﻭﻗﺎﻋﺪﺓ ﺭﺻﻴﻨﺔ ﻭﻧﻘﻄﺔ ﺍﺳﺘﻨﺎﺩ ﻣﺘﲔ‪ ،‬ﳌﺎ ﻛﺎﻧﻮﺍ ﹶﻳﻐﻠﺒﻮﻥ ﺃﻫﻞ ﺍﳊﻖ ﻭﻳﺘﻔﻮﻗﻮﻥ‬
‫ﻋﻠﻴﻬﻢ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ‪.‬‬
‫ﻭﺟﻮﺍﺏ ﺫﻟﻚ‪ :‬ﻟﻘﺪ ﺃﺛﺒﺘﻨﺎ ﰲ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺴﺎﺑﻘﺔ ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﺃﻥ ﺍﳖﺰﺍﻡ ﺃﻫﻞ ﺍﳊﻖ‬
‫ﺃﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻻ ﻳﺘﺄﺗﻰ ﻣﻦ ﺃﳖﻢ ﻟﻴﺴﻮﺍ ﻋﲆ ﺣﻘﻴﻘﺔ ﻭﻻ ﻣﻦ ﺃﳖﻢ ﺿﻌﻔﺎﺀ‪ ،‬ﻭﺃﻥ ﺍﻧﺘﺼﺎﺭ ﺃﻫﻞ‬
‫ﹴ‬
‫ﻣﺴﺘﻨﺪ ﳍﻢ‪ .‬ﻓﻤﻀﻤﻮﻥ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ‬ ‫ﺍﻟﻀﻼﻟﺔ ﻭﺗﻐ ﹼﻠﺒﻬﻢ ﻟﻴﺲ ﻧﺎﺷﺌ ﹰﺎ ﻣﻦ ﻗﻮﲥﻢ ﻭﻻ ﻣﻦ ﻭﺟﻮﺩ‬
‫ﺟﻮﺍﺏ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﻜﺘﻔﻲ ﻫﻨﺎ ﺑﺎﻹﺷﺎﺭﺓ ﺇﱃ ﺩﺳﺎﺋﺴﻬﻢ ﻭﳾﺀ ﻣﻦ‬
‫ﹸ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ ﺑﺄﲨﻌﻬﺎ ﻫﻮ‬
‫ﺃﺳﻠﺤﺘﻬﻢ ﺍﳌﺴﺘﻌﻤﻠﺔ‪.‬‬
‫ﻐﻠﺒﻮﻥ ﺗﺴﻌﲔ ﰲ ﺍﳌﺎﺋﺔ ﻣﻦ‬ ‫ﺷﺎﻫﺪﺕ ﻣﺮﺍﺭ ﹰﺍ ﺑﻨﻔﴘ ﺃﻥ ﻋﺸﺮ ﹰﺓ ﰲ ﺍﳌﺎﺋﺔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻔﺴﺎﺩ ﻳ ﹺ‬
‫ﹸ‬ ‫ﻟﻘﺪ‬
‫ﹶ‬
‫ﻬﻤﺖ ﻳﻘﻴﻨ ﹰﺎ ﺃﻥ ﺫﻟﻚ ﺍﻟﺘﻐﻠﺐ‬
‫ﺃﺣﺎﺭ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﺛﻢ ﺑﺈﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﻓﻴﻪ‪ ،‬ﹶﻓ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺼﻼﺡ‪ .‬ﻓﻜﻨﺖ ﹸ‬
‫ﻭﺍﻟﺴﻴﻄﺮﺓ ﱂ ﹶﻳ ﹸﻚ ﻧﺎﺗﺠ ﹰﺎ ﻣﻦ ﻗﻮﺓ ﺫﺍﺗﻴﺔ ﻭﻻ ﻣﻦ ﻗﺪﺭﺓ ﺃﺻﻴﻠﺔ ﻳﻤﺘﻠﻜﻬﺎ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﺇﻧﲈ ﻣﻦ ﻃﺮﻳﻘﺘﻬﻢ‬
‫ﺍﻟﻔﺎﺳﺪﺓ‪ ،‬ﻭﺳﻔﺎﻟﺘﻬﻢ ﻭﺩﻧﺎﺀﲥﻢ‪ ،‬ﻭﻋﻤﻠﻬﻢ ﺍﻟﺘﺨﺮﻳﺒﻲ‪ ،‬ﻭﺍﻏﺘﻨﺎﻣﻬﻢ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﳊﻖ ﻭﺇﻟﻘﺎﺀ‬
‫ﺍﳋﻼﻓﺎﺕ ﻭﺍﳊﺰﺍﺯﺍﺕ ﻓﻴﲈ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺍﺳﺘﻐﻼﻝ ﻧﻘﺎﻁ ﺍﻟﻀﻌﻒ ﻋﻨﺪﻫﻢ ﻭﺍﻟﻨﻔﺚ ﻓﻴﻬﺎ‪ ،‬ﻭﺇﺛﺎﺭﺓ ﺍﻟﻐﺮﺍﺋﺰ‬
‫ﺍﻟﻤﻀﺮﺓ ﺍﻟﺘﻲ‬
‫ﹼ‬ ‫ﺍﳊﻴﻮﺍﻧﻴﺔ ﻭﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﻭﺍﻷﻏﺮﺍﺽ ﺍﻟﺸﺨﺼﻴﺔ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﺍﺳﺘﺨﺪﺍﻣﻬﻢ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ‬
‫ﻫﻲ ﻛﺎﳌﻌﺎﺩﻥ ﺍﻟﻔﺎﺳﺪﺓ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺳﺒﻴﻜﺔ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻟﱰﺑﻴﺖ ﻋﲆ ﻓﺮﻋﻮﻧﻴﺔ ﺍﻟﻨﻔﺲ ﺑﺎﺳﻢ‬
‫ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺮﺗﺒﺔ ﻭﺍﻟﻨﻔﻮﺫ‪ ..‬ﻭﺧﻮﻑ ﺍﻟﻨﺎﺱ ﻣﻦ ﲣﺮﻳﺒﺎﲥﻢ ﺍﻟﻈﺎﳌﺔ ﺍﻟﻤﺪ ﹼﻣﺮﺓ‪ ...‬ﻭﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﺪﺳﺎﺋﺲ‬
‫ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻳﺘﻐﻠﺒﻮﻥ ﲠﺎ ﻋﲆ ﺃﻫﻞ ﺍﳊﻖ ﺗﻐﻠﺒ ﹰﺎ ﻣﺆﻗﺘ ﹰﺎ‪ .‬ﻭﻟﻜﻦ ﻫﺬﺍ ﺍﻻﻧﺘﺼﺎﺭ ﺍﻟﻮﻗﺘﻲ ﳍﻢ ﻻ ﻗﻴﻤﺔ ﻟﻪ‬
‫ﻭﻻ ﺃﳘﻴﺔ ﺃﻣﺎﻡ ﺑﴩ￯ ﺍﷲ ﺗﻌﺎﱃ‪) ﴾ ª © ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪ (١٢٨:‬ﻭﺍﻟﴪ ﺍﻟﻜﺎﻣﻦ ﰲ‬
‫)ﺍﻟﺤﻖ ﻳﻌﻠﻮ ﻭﻻ ﹸﻳﻌﲆ ﻋﻠﻴﻪ(‪ .‬ﺇﺫ ﻳﺼﺒﺢ ﺳﺒﺒ ﹰﺎ ﻟﺪﺧﻮﳍﻢ ﺍﻟﻨﺎﺭ ﻭﻓﻮﺯ ﺃﻫﻞ ﺍﳊﻖ ﺑﺎﻟﺠﻨﹼﺔ‪.‬‬
‫ﹸ‬

‫)‪) (١‬ﺍﻻﺳﻼﻡ ﻳﻌﻠﻮ ﻭﻻﻳﻌﲆ(‪ :‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺪﺍﺭﻗﻄﻨﻲ‪ ،‬ﺍﻟﺴﻨﻦ ‪٢٥٢/٣‬؛ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪ￯ ‪ ،٢٠٥/٦‬ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ‬
‫ﺍﻷﻭﺳﻂ ‪ ،١٢٨/٦‬ﺍﳌﻌﺠﻢ ﺍﻟﺼﻐﲑ ‪١٥٥/٢‬؛ ﻭﻋﻠﻘﻪ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﳉﻨﺎﺋﺰ ‪ .٧٩‬ﻭﺍﳌﺸﻬﻮﺭ ﻋﲆ ﺍﻷﻟﺴﻨﺔ ﺯﻳﺎﺩﺓ )ﻋﲆ(‬
‫ﺁﺧﺮ ﹰﺍ‪ ،‬ﺑﻞ ﻫﻲ ﺭﻭﺍﻳﺔ ﺃﲪﺪ‪ .‬ﻭﺍﳌﺸﻬﻮﺭ ﺍﻳﻀ ﹰﺎ ﻋﲆ ﺍﻷﻟﺴﻨﺔ‪ :‬ﺍﳊﻖ ﻳﻌﻠﻮ ﻭﻻﻳﻌﲆ ﻋﻠﻴﻪ‪ ،‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪.١٢٧/١‬‬
‫‪١٢١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﺇ ﱠﻥ ﻇﻬﻮﺭ ﺍﻟﻀﻌﻴﻒ ﺍﳍﺰﻳﻞ ﰲ ﺍﻟﻀﻼﻟﺔ ﺑﻤﻈﻬﺮ ﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﻛﺘﺴﺎﺏ ﺍﻟﺘﺎﻓﻬﲔ ﻓﻴﻬﺎ ﹸﺷﻬﺮ ﹰﺓ ﹺ‬
‫ﻭﺻﻴﺘ ﹰﺎ‪،‬‬
‫ﺑﺎﻟﺸﻬﺮﺓ ﻓﻴﻘﻮﻡ ﺑﺈﺭﻫﺎﺏ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻻﻋﺘﺪﺍﺀ ﻋﻠﻴﻬﻢ ﻭﺇﴐﺍﺭﻫﻢ‪،‬‬ ‫ﻛﻞ ﺃﻧﺎﲏ ﻣ ﹴ‬
‫ﺮﺍﺀ ﻣﻮ ﹶﻟﻊ ﹸ‬ ‫ﻳﺴﻠﻜﻬﺎ ﱡ‬
‫ﹸ‬
‫ﻭﻛﺴﺐ ﹸﺷﻬﺮﺓ‪ ،‬ﻓﻴﻘﻒ ﰲ ﺻﻒ ﺍﳌﻌﺎﺩﻳﻦ ﻷﻫﻞ ﺍﳊﻖ ﻟﻴﺴﱰﻋﻲ ﺍﻧﺘﺒﺎﻩ ﺍﻟﻨﺎﺱ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﻣﻨﺰﻟﺔ‬ ‫ﻟﻠﺤﺼﻮﻝ ﻋﲆ‬
‫ﻭﳚﻠﺐ ﺃﻧﻈﺎﺭﻫﻢ‪ ،‬ﻭﻟﻴﺬﻛﺮﻭﻩ ﺑﺈﺳﻨﺎﺩﻫﻢ ﺃﻋﲈﻝ ﺍﻟﺘﺨﺮﻳﺐ ﺇﻟﻴﻪ ﺗﻠﻚ ﺍﻟﺘﻲ ﱂ ﺗﻨﺸﺄ ﻣﻦ ﹴ‬
‫ﻗﻮﺓ ﻭﻗﺪﺭﺓ ﺫﺍﺗﻴﺔ‬
‫ﺍﻟﻤﻐﺮﻣﲔ ﺑﺎﻟﺸﻬﺮﺓ ﻗﺪ ﹼﻟﻮﺙ ﺍﳌﺴﺠﺪ‬ ‫ﹺ‬
‫ﻭﺗﻌﻄﻴﻠﻪ ﻟﻪ‪ .‬ﺣﺘﻰ ﺳﺎﺭ ﻣﺜ ﹰ‬
‫ﻼ‪ :‬ﺃﻥ ﺃﺣﺪ ﹸ‬ ‫ﺍﻟﺨﻴﺮ‬
‫ﹶ‬ ‫ﻟﻪ ﺑﻞ ﻣﻦ ﺗﺮﻛﻪ‬
‫ﻼ‪ ..‬ﻭﻟﻜﻦ ﺑﺎﻟﻠﻌﻨﺔ‪ ،‬ﹼﺇﻻ ﺃﻥ ﺣ ﹼﺒﻪ ﺍﻟﺸﺪﻳﺪ ﻟﻠﺸﻬﺮﺓ ﺯ ﹼﻳﻦ ﻟﻪ‬‫ﺍﻟﻄﺎﻫﺮ ﺣﺘﻰ ﻳﺬﻛﺮﻩ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻭﻩ ﻓﻌ ﹰ‬
‫ﻫﺬﺍ ﺍﻟﺬﻛﺮ ﺍﻟﻠﻌﲔ ﻓﺮﺁﻩ ﺣﺴﻨ ﹰﺎ‪.‬‬
‫ﻭﺍﻟﻤﺒﺘﲆ ﲠﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ! ﺃﻣﻌﻦ ﺍﻟﻨﻈﺮ‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻜﲔ ﺍﳌﺨﻠﻮﻕ ﻟﻌﺎﱂ ﺍﳋﻠﻮﺩ ﹸ‬
‫ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻭﺃﻧﺼﺖ ﺇﻟﻴﻬﺎ‪) ﴾g f e d c ﴿ :‬ﺍﻟﺪﺧﺎﻥ‪ (٢٩:‬ﻭﺍﻧﻈﺮ‬
‫ﻣﺎﺫﺍ ﺗﻔﻴﺪ‪ ..‬ﺇﳖﺎ ﺗﻌﻠﻦ ﺻﺮﺍﺣ ﹰﺔ ﺃﻥ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺍﻟﺘﻲ ﳍﺎ ﻋﻼﻗﺔ ﺑﺎﻹﻧﺴﺎﻥ ﻻ ﺗﺒﻜﻲ ﻋﲆ‬
‫ﹺ‬
‫ﺟﻨﺎﺯﺓ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻋﻨﺪ ﻣﻮﲥﻢ‪ ..‬ﺃﻱ ﺇﳖﺎ ﺭﺍﺿﻴ ﹲﺔ ﺑﻔﺮﺍﻗﻬﻢ ﻣﺮﺗﺎﺣ ﹲﺔ ﺑﻤﻮﲥﻢ‪ .‬ﻭﺇﳖﺎ ﺗﺸﲑ ﺿﻤﻨ ﹰﺎ‬
‫ﺃﻥ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺗﺒﻜﻲ ﻋﲆ ﺟﻨﺎﺯﺓ ﹺ‬
‫ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﻋﻨﺪ ﻣﻮﲥﻢ‪ ،‬ﻓﻼ ﺗﺘﺤﻤﻞ ﻓﺮﺍ ﹶﻗﻬﻢ‪ ،‬ﺇﺫ‬
‫ﺇﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺟﻤﻴﻌ ﹰﺎ ﻣﺮﺗﺒﻄ ﹲﺔ ﻣﻊ ﺃﻫﻞ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﺫﺍﺕ ﻋﻼﻗﺔ ﲠﻢ‪ ،‬ﻭﺇﳖﺎ ﺭﺍﺿﻴ ﹲﺔ ﻋﻨﻬﻢ‪ ،‬ﻭﻷﳖﻢ‬
‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻓﻴﺤﻤﻠﻮﻥ ﹸﺣ ﹼﺒ ﹰﺎ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ ﻭﻳﻘﺪﺭﻭﻥ ﻗﻴﻤﺘﻬﺎ‪ ،‬ﻭﻟﻴﺴﻮﺍ‬
‫ﹶﻳﻌﺮﻓﻮﻥ ‪-‬ﺑﺎﻹﻳﲈﻥ‪ -‬ﱠ‬
‫ﻛﺄﻭﻟﺌﻚ ﺍﻟﻀﺎﻟﲔ ﺍﻟﺬﻳﻦ ﻳﻀﻤﺮﻭﻥ ﹺ‬
‫ﺍﻟﻌﺪﺍﺀ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ ﻭﻳﺤ ﹼﻘﺮﻭﳖﺎ‪.‬‬
‫ﺻﺎﺋﺮ ﺇﱃ ﺍﳌﻮﺕ‪،‬‬
‫ﹲ‬ ‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ! ﺗﺄﻣﻞ ﰲ ﻋﺎﻗﺒﺘﻚ‪ ،‬ﻭﻓﻜﹼﺮ ﰲ ﻣﺼﲑﻙ‪ ،‬ﻓﺄﻧﺖ ﻻ ﻣﺤﺎﻟ ﹶﺔ‬
‫ﺟﻤﻴﻊ ﺍﻟﺬﻳﻦ ﺣﻮﻟﻚ ﻣﻦ ﺍﳉﲑﺍﻥ ﺣﺘﻰ ﺍﻷﻗﺎﺭﺏ‬
‫ﹶ‬ ‫ﻓﺈﻥ ﻛﻨﺖ ﳑﻦ ﺟﻌﻞ ﻫﻮﺍﻩ ﺗﺒﻌ ﹰﺎ ﻟﻠﺸﻴﻄﺎﻥ‪ ،‬ﻓﺈﻥ‬
‫ﺳ ﹸﻴ ﹶﺴ ﹼﺮﻭﻥ ﺑﻨﺠﺎﲥﻢ ﻣﻦ ﴍﻭﺭﻙ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﻣﺴﺘﻌﻴﺬ ﹰﺍ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﻭﻣﺘﹼﺒﻌ ﹰﺎ ﻷﻭﺍﻣﺮ‬
‫ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻭﺗﺒﻜﻰ‬
‫ﹸ‬ ‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺳﻨﹼﺔ ﺣﺒﻴﺐ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﷺ ﻓﺴﺘﺤﺰﻥ ﻋﻠﻴﻚ‬
‫ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﲨﻴﻌﻬﺎ ﻓﻴﺸﻴﻌﻮﻧﻚ ﲠﺬﺍ ﺍﳌﺄﺗﻢ ﺍﻟﻌﻠﻮﻱ ﻭﺍﻟﻨﻌﻲ ﺍﻟﺸﺎﻣﻞ ﺇﱃ ﺑﺎﺏ ﺍﻟﻘﱪ‬
‫ﹸ‬ ‫ﻣﻌﻨﻰ ﻟﻔﺮﺍﻗﻚ‬
‫ﹰ‬
‫ﻣﻌ ﹼﺒﺮﻳﻦ ﺑﺬﻟﻚ ﻋﲈ ﹸﺃﻋﺪﹼ ﻟﻚ ﻣﻦ ﺣﺴﻦ ﺍﻻﺳﺘﻘﺒﺎﻝ ﺣﺴﺐ ﺩﺭﺟﺘﻚ ﰲ ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٢٢‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﴩﺓ‬
‫ﺗﺘﻀﻤﻦ ﺛﻼﺙ ﻧﻘﺎﻁ‪:‬‬
‫ﻛﻴﺪ ﻟﻠﺸﻴﻄﺎﻥ ﻫﻮ ﺧﺪﺍ ﹸﻋﻪ ﻟﻀ ﹼﻴﻘﻲ ﺍﻟﺼﺪﺭ‪ ،‬ﻭﻗﺎﴏﻱ ﺍﻟﻔﻜﺮ ﻣﻦ‬ ‫ﺇﻥ ﺃﻋﻈﻢ ﹴ‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‪ :‬ﱠ‬
‫ﹺ‬
‫ﻋﻈﻤﺔ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ ﺑﻘﻮﻟﻪ‪ :‬ﻛﻴﻒ ﻳﻤﻜﻦ ﺗﺼﺪﻳﻖ ﻣﺎ ﻳﻘﺎﻝ‪ :‬ﺃﻥ ﻭﺍﺣﺪ ﹰﺍ ﺃﺣﺪ ﹰﺍ‬ ‫ﺍﻟﻨﺎﺱ‪ ،‬ﻣﻦ ﺟﻬﺔ‬
‫ﻭﺳﺎﺋﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ‬ ‫ﹺ‬ ‫ﹶ‬
‫ﺷﺆﻭﻥ ﲨﻴﻊ ﺍﻟﺬﺭﺍﺕ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﺴﻴﺎﺭﺍﺕ‬ ‫ﻫﻮ ﺍﻟﺬﻱ ﻳﺪ ﹼﺑﺮ ﺿﻤﻦ ﺭﺑﻮﺑﻴﺘﻪ‬
‫ﹶﻘﺮ ﰲ ﺍﻟﻘﻠﺐ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺍﻟﻌﺠﻴﺒﺔ ﺍﻟﻌﻈﻴﻤﺔ؟‬
‫ﻭﻳﺪﻳﺮ ﺃﻣﻮﺭﻫﺎ ﺑﺄﺣﻮﺍﳍﺎ ﻛﺎﻓﺔ؟ ﻓﻜﻴﻒ ﺗﹸﺼﺪﱠ ﻕ ﻭﺗ ﱡ‬
‫ﺣﺴ ﹰﺎ ﺇﻧﻜﺎﺭﻳ ﹰﺎ ﻣﻦ ﻧﻘﻄﺔ ﻋﺠﺰ ﺍﻹﻧﺴﺎﻥ ﻭﺿﻌﻔﻪ‪.‬‬
‫ﺍﻟﻔﻜﺮ؟‪ ..‬ﻣﺜﻴﺮ ﹰﺍ ﺑﺬﻟﻚ ﹼ‬
‫ﹸ‬ ‫ﻭﻛﻴﻒ ﻳﻘﻨﻊ ﲠﺎ‬
‫ﺍﳉﻮﺍﺏ‪» :‬ﺍﷲ ﺃﻛﱪ« ﻫﻮ ﺍﳉﻮﺍﺏ ﺍﳊﻘﻴﻘﻲ ﺍﻟﻤ ﹺ‬
‫ﻠﺠﻢ ﳍﺬﻩ ﺍﻟﺪﺳﻴﺴﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﻭﻫﻮ‬ ‫ﹸ‬
‫ﺍﻟﻤﺴﻜﺖ ﳍﺎ‪.‬‬
‫ﹸ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻛﺜﺮ ﹶﺓ ﺗﻜﺮﺍﺭ »ﺍﷲ ﺃﻛﱪ« ﻭﺇﻋﺎﺩﲥﺎ ﰲ ﲨﻴﻊ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﹸﻣﺰﻳﻠ ﹲﺔ ﳍﺬﺍ ﺍﻟﻜﻴﺪ‬
‫ﺍﻟﺸﻴﻄﺎﲏ‪ ،‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻘﻮﺗﹺﻪ ﺍﻟﻌﺎﺟﺰﺓ ﻭﻗﺪﺭﺗﻪ ﺍﻟﻀﻌﻴﻔﺔ ﻭﻓﻜﺮﻩ ﺍﳌﺤﺪﻭﺩ ﻳﺮ￯ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ‬
‫ﺍﻹﻳﲈﻧﻴﺔ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﻭﻳﺼﺪﹼ ﹸﻗﻬﺎ ﺑﻨﻮﺭ »ﺍﷲ ﺃﻛﱪ« ﻭﳛﻤﻞ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ ﺑﻘﻮﺓ »ﺍﷲ ﺃﻛﱪ« ﻭﺗﺴﺘﻘﺮ‬
‫ﻼ‪ :‬ﺇﻥ ﺗﺪﺑﲑ ﺷﺆﻭﻥ ﻫﺬﻩ‬ ‫ﻋﻨﺪﻩ ﺿﻤﻦ ﺩﺍﺋﺮﺓ »ﺍﷲ ﺃﻛﱪ« ﻓﻴﺨﺎﻃﺐ ﻗﻠ ﹶﺒﻪ ﺍﳌﺒﺘﲆ ﺑﺎﻟﻮﺳﻮﺳﺔ ﻗﺎﺋ ﹰ‬
‫ﹸﻔﺴﺮ ﹼﺇﻻ ﺑﻄﺮﻳﻘﺘﲔ‪:‬‬ ‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺇﺩﺍﺭﲥﺎ ﲠﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺮﺍﺋﻊ ﺍﻟﺬﻱ ﻳﺮﺍﻩ ﱡ‬
‫ﻛﻞ ﺫﻱ ﺑﴫ ﻻ ﺗ ﹼ‬
‫ﺍﻟﻤﻌﺠﺰ ﻻﺷﻚ ﺃﻧﻪ‬ ‫ﺍﻷﻭﱃ‪ :‬ﻭﻫﻲ ﺍﳌﻤﻜﻨﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﻣﻌﺠﺰ ﹲﺓ ﺧﺎﺭﻗﺔ‪ .‬ﻷﻥ ﺃﺛﺮ ﹰﺍ ﻛﻬﺬﺍ ﺍﻷﺛﺮ ﹸ‬
‫ﹴ‬
‫ﻭﺑﻄﺮﻳﻘﺔ ﻣﻌﺠﺰﺓ ﺃﻳﻀ ﹰﺎ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻫﻲ ﺃﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻗﺎﻃﺒﺔ ﱂ ﺗﹸﺨﻠﻖ‬ ‫ﹴ‬
‫ﺧﺎﺭﻕ‬ ‫ﻧﺎﺗﺞ ﻣﻦ ﹴ‬
‫ﻋﻤﻞ‬
‫ﹼﺇﻻ ﺑﺮﺑﻮﺑﻴﺔ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ ﻭﺑﺈﺭﺍﺩﺗﻪ ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﻫﻲ ﺷﺎﻫﺪ ﹲﺓ ﻋﲆ ﻭﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺪﺩ ﺫﺭﺍﲥﺎ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻭﻫﻲ ﻃﺮﻳﻖ ﺍﻟﻜﻔﺮ ﻭﺍﻟﴩﻙ‪ ،‬ﺍﳌﻤﺘﻨﻌﺔ ﻭﺍﻟﺼﻌﺒﺔ ﻣﻦ ﲨﻴﻊ ﺍﻟﻨﻮﺍﺣﻲ‪ ،‬ﻭﻏﲑ ﺍﳌﻌﻘﻮﻟﺔ‬
‫ﺫﺭﺓ ﻓﻴﻪ‪ ،‬ﺃﻟﻮﻫﻴ ﹲﺔ‬
‫ﺇﱃ ﺩﺭﺟﺔ ﺍﻻﺳﺘﺤﺎﻟﺔ؛ ﻷﻧﻪ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﺑﻞ ﰲ ﻛﻞ ﹼ‬
‫ﻭﺍﺳﻊ‪ ،‬ﻭﻗﺪﺭ ﹲﺓ ﺷﺎﻣﻠﺔ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﻛﻲ ﺗﻈﻬﺮ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﹸ‬
‫ﻧﻘﻮﺵ ﺍﻟﺼﻨﻌﺔ ﺍﻟﺒﺪﻳﻌﺔ‬ ‫ﹲ‬ ‫ﻭﻋﻠﻢ ﳏﻴﻂ‬
‫ﹲ‬ ‫ﻣﻄﻠﻘﺔ‬
‫ﺍﳌﺘﻜﺎﻣﻠﺔ ﲠﺬﺍ ﺍﻟﻨﻈﺎﻡ ﻭﺍﻹﺗﻘﺎﻥ ﺍﻟﺮﺍﺋ ﹶﻌﲔ ﺍﳌﺸﺎﻫﺪﻳﻦ‪ ،‬ﻭﲠﺬﺍ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻟﺘﻤ ﹼﻴﺰ ﺍﻟﺪﻗﻴﻘﲔ‪ ..‬ﻭﺗﻠﻚ ﻫﻲ‬
‫ﻣﺎ ﺑ ﹼﻴﻨﺎ ﺍﻣﺘﻨﺎ ﹶﻋﻬﺎ ﻭﺍﺳﺘﺤﺎﻟﺘﹶﻬﺎ ﻭﺃﺛﺒﺘﻨﺎﻫﺎ ﺑﺪﻻﺋﻞ ﻗﺎﻃﻌﺔ ﻛﲈ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﻌﴩﻳﻦ« ﻭ»ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻭﺍﻟﻌﴩﻳﻦ« ﻭﰲ ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯ ﻛﺜﲑﺓ‪.‬‬
‫‪١٢٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬
‫ﹴ‬
‫ﺣﻴﻨﺌﺬ‬ ‫ﻮﺟﺐ‬ ‫ﻭﺍﳋﻼﺻﺔ‪ :‬ﻟﻮ ﱂ ﺗﻜﻦ ﺭﺑﻮﺑﻴ ﹲﺔ ﹸ‬
‫ﺫﺍﺕ ﻋﻈﻤﺔ ﻭﻛﱪﻳﺎﺀ ﻻﺋﻘ ﹲﺔ ﻟﺘﺪﺑﲑ ﺍﻟﺸﺆﻭﻥ ﹶﻟ‬
‫ﹶ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻧﻔﺴﻪ ﻟﻦ ﻳﻜ ﹼﻠﻒ ﺃﺣﺪ ﹰﺍ‬
‫ﹸ‬ ‫ﹸ‬
‫ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﳑﺘﻨﻊ ﻭﻏﲑ ﻣﻌﻘﻮﻝ ﻣﻦ ﲨﻴﻊ ﺍﳉﻬﺎﺕ‪ .‬ﻓﺤﺘﻰ‬
‫ﺍﻟﺪﺧﻮﻝ ﰲ ﻫﺬﺍ ﺍﳌﺤﺎﻝ ﺍﳌﻤﺘﻨﻊ ﺑﱰﻙ ﺗﻠﻚ ﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﱪﻳﺎﺀ ﺍﻟﻼﺋﻘﺔ ﺍﳌﺴﺘﺤﻘﺔ ﺍﻟﴬﻭﺭﻳﺔ‪.‬‬
‫ﺩﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻋﺪﻡ ﺍﻻﻋﱰﺍﻑ‬ ‫ﺇﻥ ﺩﺳﻴﺴﺔ ﻣﻬﻤﺔ ﻟﻠﺸﻴﻄﺎﻥ ﻫﻲ‪ :‬ﹸ‬ ‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﱠ‬
‫ﺑﺘﻘﺼﲑﻩ‪ .‬ﻛﻲ ﻳﺴﺪﹼ ﻋﻠﻴﻪ ﻃﺮﻳﻖ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻻﺳﺘﻌﺎﺫﺓ‪ ،‬ﻣﺜﻴﺮ ﹰﺍ ﻓﻴﻪ ﺃﻧﺎﻧﻴﺔ ﺍﻟﻨﻔﺲ ﻟﺘﺪﺍﻓﻊ ﻛﺎﳌﺤﺎﻣﻲ‬
‫ﻭﺗﻨﺰﻫﻬﺎ ﻋﻦ ﻛﻞ ﻧﻘﺺ‪.‬‬
‫ﻋﻦ ﺫﺍﲥﺎ‪ ،‬ﹼ‬
‫ﺇﻥ ﻧﻔﺴ ﹰﺎ ﺗﺼﻐﻲ ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﺗﺮﻏﺐ ﰲ ﹾ‬
‫ﺃﻥ ﺗﻨﻈﺮ ﺇﱃ ﺗﻘﺼﲑﻫﺎ ﻭﻋﻴﻮﲠﺎ‪ ،‬ﺣﺘﻰ ﺇﺫﺍ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺗﺆﻭﳍﺎ ﺑﺘﺄﻭﻳﻼﺕ ﻋﺪﻳﺪﺓ‪ .‬ﻓﺘﻨﻈﺮ ﺇﱃ ﺫﺍﲥﺎ ﻭﺃﻋﲈﳍﺎ ﺑﻌﲔ ﺍﻟﺮﺿﺎ‪ ،‬ﻛﲈ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬ ‫ﺭﺃﲥﺎ ﻓﺈﳖﺎ ﹼ‬
‫‪              ‬‬
‫)‪(١‬‬
‫‪...‬‬
‫‪ ‬‬ ‫‪     ‬‬
‫‪    ‬‬ ‫‪‬‬
‫ﻓﻼ ﺗﺮ￯ ﻋﻴﺒ ﹰﺎ‪ ،‬ﻟﺬﺍ ﻻ ﺗﻌﱰﻑ ﺑﺘﻘﺼﲑﻫﺎ‪ ،‬ﻭﻣﻦ ﺛﻢ ﻓﻼ ﺗﺴﺘﻐﻔﺮ ﺍﷲ ﻭﻻ ﺗﺴﺘﻌﻴﺬ ﺑﻪ ﻓﺘﻜﻮﻥ‬
‫ﹸﺃﺿﺤﻮﻛﺔ ﻟﻠﺸﻴﻄﺎﻥ‪ .‬ﻭﻛﻴﻒ ﻳﻮﺛﻖ ﲠﺬﻩ ﺍﻟﻨﻔﺲ ﺍﻷ ﹼﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﻭﻳﻌﺘﻤﺪ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻗﺪ ﺫﻛﺮﻫﺎ ﺍﻟﻘﺮﺁﻥ‬
‫ﻧﺒﻲ ﻋﻈﻴﻢ‪ ،‬ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪) ( ' & % $ # " ﴿ :‬‬ ‫ﺍﻟﻜﺮﻳﻢ ﺑﻠﺴﺎﻥ ﹼ‬
‫ﺍﻋﺘﺮﻑ ﺑﺘﻘﺼﲑ‬
‫ﹶ‬ ‫ﻧﻔﺴﻪ ﹶﻳﺮ ﻋﻴﻮ ﹶﺑﻬﺎ ﻭﺗﻘﺼﲑﻫﺎ‪ ،‬ﻭ ﹶﻣﻦ‬ ‫* ‪) ﴾ . - , +‬ﻳﻮﺳﻒ‪ (٥٣:‬ﹶ‬
‫ﻓﻤﻦ ﹶﻳﺘﹼﻬﻢ ﹶ‬
‫ﻧﻔﺴﻪ ﻳﺴﺘﻐﻔﺮ ﺭ ﱠﺑﻪ‪ ،‬ﻭ ﹶﻣﻦ ﻳﺴﺘﻐﻔﺮ ﺭ ﹶﺑ ﹸﻪ ﻳﺴﺘ ﹺﹶﻌﺬ ﺑﻪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ ﻭﻋﻨﺪﻫﺎ ﻳﻨﺠﻮ ﻣﻦ ﴍﻭﺭﻩ‪..‬‬
‫ﻟﻨﻘﺺ ﺃﻋﻈﻢ ﻛﺬﻟﻚ ﹼﺃﻻ ﻳﻌﱰﻑ ﺑﻨﻘﺼﻪ‪ .‬ﻭﻣﻦ‬
‫ﺍﻹﻧﺴﺎﻥ ﺗﻘﺼﲑﻩ‪ ،‬ﻭﺇﻧﻪ ﹲ‬ ‫ﹸ‬ ‫ﻭﺇﻧﻪ ﻟﺘﻘﺼﲑ ﺃﻛﱪ ﹼﺃﻻ ﻳﺮ￯‬
‫ﻳﺮ￯ ﻋﻴ ﹶﺒﻪ ﻭﺗﻘﺼﲑﻩ ﻓﻘﺪ ﺍﻧﺘﻔﻰ ﻋﻨﻪ ﺍﻟﻌﻴﺐ‪ ،‬ﺣﺘﻰ ﺇﺫﺍ ﻣﺎ ﺍﻋﱰﻑ ﻳﺼﺒﺢ ﻣﺴﺘﺤﻘ ﹰﺎ ﻟﻠﻌﻔﻮ‪.‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﱠ‬
‫ﺇﻥ ﻣﺎ ﹸﻳﻔﺴﺪ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ ﻟﻺﻧﺴﺎﻥ ﻫﻲ ﺍﻟﺪﺳﻴﺴﺔ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺍﻟﺴﻤﻊ ﺇﱃ ﻫﺬﺍ ﺍﻟﻜﻴﺪ‬ ‫ﺟﻤﻴﻊ ﺣﺴﻨﺎﺗﻪ‪ .‬ﻓﺎﻟﺬﻳﻦ ﹸﻳﻠﻘﻮﻥ‬ ‫ﹴ‬
‫ﺑﺴﻴﺌﺔ ﻭﺍﺣﺪﺓ ﻟﻠﻤﺆﻣﻦ‬ ‫ﺇﻧﻪ ﳛﺠﺐ‬
‫ﹶ‬ ‫ﹶ‬
‫ﹶ‬
‫ﺃﻋﻤﺎﻝ‬ ‫ﺍﻟﻤﻨﺼﻔﲔ ﹸﻳﻌﺎﺩﻭﻥ ﺍﳌﺆﻣﻦ‪ .‬ﺑﻴﻨﲈ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻋﻨﺪﻣﺎ ﻳﺰﻥ‬ ‫ﺍﻟﺸﻴﻄﺎﲏ ﻣﻦ ﻏﲑ ﹸ‬
‫ﺍﻟﻤﻜ ﹼﻠﻔﲔ ﺑﻤﻴﺰﺍﻧﻪ ﺍﻷﻛﱪ ﻭﺑﻌﺪﺍﻟﺘﻪ ﺍﳌﻄﻠﻘﺔ ﻳﻮﻡ ﺍﳊﴩ ﻓﺈﻧﻪ ﳛﻜﻢ ﻣﻦ ﺣﻴﺚ ﹶ‬
‫ﺭﺟﺤﺎﻥ ﺍﳊﺴﻨﺎﺕ‬
‫ﺃﻭ ﺍﻟﺴﻴﺌﺎﺕ‪ .‬ﻭﻗﺪ ﻳﻤﺤﻮ ﺑﺤﺴﻨﺔ ﻭﺍﺣﺪﺓ ﻭ ﹸﻳﺬﻫﺐ ﺫﻧﻮﺑ ﹰﺎ ﻛﺜﲑﺓ‪ .‬ﺣﻴﺚ ﺇﻥ ﺍﺭﺗﻜﺎﺏ ﺍﻟﺴﻴﺌﺎﺕ‬
‫ﻭﺍﻵﺛﺎﻡ ﹲ‬
‫ﺳﻬﻞ ﻭﻳﺴﲑ ﻭﻭﺳﺎﺋﻠﻬﺎ ﻛﺜﲑﺓ‪ .‬ﻓﻴﻨﺒﻐﻲ ﺇﺫﻥ ﺍﻟﺘﻌﺎﻣﻞ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻘﻴﺎﺱ ﺑﻤﺜﻞ ﻣﻴﺰﺍﻥ‬
‫ﹴ‬
‫ﺷﺨﺺ ﺃﻛﺜﺮ ﻣﻦ ﺳﻴﺌﺎﺗﻪ ﻛﻤﻴ ﹰﺔ ﺃﻭ ﻧﻮﻋﻴ ﹰﺔ ﻓﺈﻧﻪ ﻳﺴﺘﺤﻖ ﺍﳌﺤﺒﺔ‬ ‫ﺣﺴﻨﺎﺕ‬
‫ﹸ‬ ‫ﺍﻟﻌﺪﻝ ﺍﻹﳍﻲ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ‬
‫)‪ (١‬ﺍﻟﺒﻴﺖ ﻣﻨﺴﻮﺏ ﻟﻠﺸﺎﻋﺮ ﺃﰊ ﺍﻟﻄﻴﺐ ﺍﳌﺘﻨﺒﻲ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٢٤‬‬
‫ﹴ‬
‫ﳊﺴﻨﺔ ﻭﺍﺣﺪﺓ ﺫﺍﺕ‬ ‫ﻭﺍﻻﺣﱰﺍﻡ‪ .‬ﻭﺭﺑﲈ ﹸﻳﻨﻈﺮ ﺇﱃ ﻛﺜﲑ ﻣﻦ ﺳﻴﺌﺎﺗﻪ ﺑﻌﲔ ﺍﻟﻌﻔﻮ ﻭﺍﳌﻐﻔﺮﺓ ﻭﺍﻟﺘﺠﺎﻭﺯ‬
‫ﻧﻮﻋﻴﺔ ﺧﺎﺻﺔ‪.‬‬
‫ﹴ‬
‫ﻣﺌﺎﺕ ﻣﻦ‬ ‫ﻜﻤ ﹸﻦ ﻣﻦ ﺍﻟﻈﻠﻢ ﰲ ﺟﺒ ﹼﻠﺘﻪ‪،‬‬ ‫ﹴ‬
‫ﺑﺘﻠﻘﻴﻦ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﺑﲈ ﹶﻳ ﹸ‬ ‫ﻏﲑ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻨﺴﻰ‪،‬‬
‫ﺣﺴﻨﺎﺕ ﺃﺧﻴﻪ ﺍﳌﺆﻣﻦ ﻷﺟﻞ ﹴ‬
‫ﺳﻴﺌﺔ ﻭﺍﺣﺪﺓ ﺑﺪﺭﺕ ﻣﻨﻪ ﻓﻴﺒﺪﺃ ﺑﻤﻌﺎﺩﺍﺗﻪ‪ ،‬ﻭﻳﺪﺧﻞ ﰲ ﺍﻵﺛﺎﻡ‪ .‬ﻓﻜﲈ ﺃﻥ‬
‫ﻭﺿﻊ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ ﺃﻣﺎﻡ ﺍﻟﻌﲔ ﻣﺒﺎﺷﺮ ﹰﺓ ﳛﺠﺐ ﺭﺅﻳ ﹶﺔ ﺟﺒﻞ ﺷﺎﻫﻖ‪ ،‬ﻓﺎﻟﺤﻘﺪﹸ ﻛﺬﻟﻚ ﳚﻌﻞ ﺍﻟﺴﻴﺌﺔ‬
‫ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ‬ ‫ﹴ‬
‫ﺣﺴﻨﺎﺕ ﻛﺎﳉﺒﻞ ﺍﻟﺸﺎﻣﺦ‪ ،‬ﻓﻴﻨﺴﻰ‬ ‫‪-‬ﺍﻟﺘﻲ ﻫﻲ ﺑﺤﺠﻢ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ‪ -‬ﲢﺠﺐ ﺭﺅﻳ ﹶﺔ‬
‫ﺣﻴﻨﺬﺍﻙ ﺫﻛﺮ ﺍﳊﺴﻨﺎﺕ ﻭﻳﺒﺪﺃ ﺑﻌﺪﺍﺀ ﺃﺧﻴﻪ ﺍﳌﺆﻣﻦ‪ ،‬ﻭﻳﺼﺒﺢ ﻋﻀﻮ ﹰﺍ ﻓﺎﺳﺪ ﹰﺍ ﻭﺁﻟ ﹶﺔ ﺗﺪﻣﲑ ﰲ ﺣﻴﺎﺓ‬
‫ﺍﳌﺆﻣﻨﲔ ﺍﻻﺟﺘﲈﻋﻴﺔ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺩﺳﻴﺴﺔ ﺃﺧﺮ￯ ﻣﺸﺎﲠﺔ ﳍﺬﻩ ﻭﳑﺎﺛﻠﺔ ﳍﺎ ﰲ ﺇﻓﺴﺎﺩ ﺳﻼﻣﺔ ﺗﻔﻜﲑ ﺍﳌﺆﻣﻦ ﻭﺍﻹﺧﻼﻝ‬
‫ﺑﺎﺳﺘﻘﺎﻣﺘﻬﺎ ﻭﺑﺼﺤﺔ ﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ ﻭﻫﻲ ﺃﻧﻪ ﳛﺎﻭﻝ ﺇﺑﻄﺎﻝ ﹸﺣﻜﻢ ﻣﺌﺎﺕ ﺍﻟﺪﻻﺋﻞ‬
‫ﻼ ﻭﺍﺣﺪ ﹰﺍ‬ ‫ﺍﻟﺜﺒﻮﺗﻴﺔ ‪-‬ﺣﻮﻝ ﺣﻘﻴﻘﺔ ﺇﻳﲈﻧﻴﺔ‪ -‬ﺑﺸﺒﻬﺔ ﺗﺪﻝ ﻋﲆ ﻧﻔﻴﻬﺎ‪ .‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺍﻟﻘﺎﻋﺪﺓ ﻫﻲ‪ :‬ﺃﻥ ﺩﻟﻴ ﹰ‬
‫ﹴ‬
‫ﺮﺟﺢ‬ ‫ﻳﺮﺟﺢ ﻋﲆ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﻔﻲ‪ ،‬ﻭﺃﻥ ﺣﻜﻤ ﹰﺎ ﻟﺸﺎﻫﺪ ﺛﺒﻮﰐ ﻭﺍﺣﺪ ﻟﺪﻋﻮ￯‪ ،‬ﻳﺆﺧﺬ ﺑﻪ ﻭ ﹸﻳ ﹼ‬ ‫ﺛﺒﻮﺗﻴ ﹰﺎ ﹼ‬
‫ﻋﲆ ﻣﺎﺋﺔ ﻣﻦ ﺍﳌﻨﻜﺮﻳﻦ ﺍﻟﻨﺎﻓﲔ‪.‬‬
‫ﻭﻟﻨﻮﺿﺢ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‪:‬‬
‫ﺑﻨﺎﻳﺔ ﻋﻈﻴﻤﺔ ﳍﺎ ﻣﺌﺎﺕ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺍﳌﻘﻔﻠﺔ‪ ،‬ﻳﻤﻜﻦ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ ﺑﻔﺘﺢ ﺑﺎﺏ ﻭﺍﺣﺪ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﻋﻨﺪﻫﺎ ﺗﻔﺘﺢ ﺑﻘﻴﺔ ﺍﻷﺑﻮﺍﺏ‪ ،‬ﻭﻻ ﻳﻤﻨﻊ ﺑﻘﺎﺀ ﻗﺴﻢ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﻣﻘﻔﻠﺔ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺒﻨﺎﻳﺔ‪.‬‬
‫ﻓﺎﳊﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ ﻫﻲ ﻛﺘﻠﻚ ﺍﻟﺒﻨﺎﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﱡ‬
‫ﻭﻛﻞ ﺩﻟﻴﻞ ﺛﺒﻮﰐ ﻫﻮ ﻣﻔﺘﺎﺡ ﻳﻔﺘﺢ ﺑﺎﺑ ﹰﺎ ﻣﻌﻴﻨ ﹰﺎ‪ ،‬ﻓﻼ‬
‫ﺑﺎﺏ ﻭﺍﺣﺪ ﻣﺴﺪﻭﺩ ﻣﻦ ﺑﲔ ﺗﻠﻚ‬ ‫ﻳﻤﻜﻦ ﺇﻧﻜﺎﺭ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻹﻳﲈﻧﻴﺔ ﺃﻭ ﺍﻟ ﹸﻌﺪﻭﻝ ﻋﻨﻬﺎ ﺑﻤﺠﺮﺩ ﺑﻘﺎﺀ ﹴ‬
‫ﺍﳌﺌﺎﺕ ﻣﻦ ﺍﻷﺑﻮﺍﺏ ﺍﳌﻔﺘﻮﺣﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻘﻨﻊ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﻨﺎﺱ ‪-‬ﺑﻨﺎ ﹰﺀ ﻋﲆ ﺃﺳﺒﺎﺏ ﻛﺎﳉﻬﻞ‬
‫ﺃﻭ ﺍﻟﻐﻔﻠﺔ‪ -‬ﺑﻘﻮﻟﻪ ﳍﻢ‪ :‬ﻻ ﻳﻤﻜﻦ ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﻫﺬﻩ ﺍﻟﺒﻨﺎﻳﺔ ﻣﺸﻴﺮ ﹰﺍ ﺇﱃ ﺃﺣﺪ ﺗﻠﻚ ﺍﻷﺑﻮﺍﺏ ﺍﳌﺴﺪﻭﺩﺓ‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﻘﴫ ﻻ ﻳﻤﻜﻦ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ‬ ‫ﻟﻴ ﹺ‬
‫ﺴﻘﻂ ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ﲨﻴﻊ ﺍﻷﺩﻟﺔ ﺍﻟﺜﺒﻮﺗﻴﺔ‪ ،‬ﻓﻴﻐﺮﳞﻢ ﺑﻘﻮﻟﻪ‪ :‬ﱠ‬ ‫ﹸ‬
‫ﺃﺑﺪ ﹰﺍ‪ ،‬ﻓﺄﻧﺖ ﲢﺴﺒﻪ ﻗﺼﺮ ﹰﺍ ﻭﻫﻮ ﻟﻴﺲ ﺑﻘﴫ‪ ،‬ﻭﻟﻴﺲ ﻓﻴﻪ ﳾﺀ!‪.‬‬
‫ﻛﻨﺖ ﺗﺮﺟﻮ ﺳﻼﻣﺔ‬ ‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺴﻜﲔ!‪ .‬ﺍﳌﺒﺘﲆ ﺑﺪﺳﺎﺋﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻛﻴﺪﻩ!‪ .‬ﺇﻥ ﹶ‬
‫ﺣﻴﺎﺗﻚ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺣﻴﺎﺗﻚ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺣﻴﺎﺗﻚ ﺍﻻﺟﺘﲈﻋﻴﺔ ﻭﺗﻄﻠﺐ ﺻﺤ ﹶﺔ ﺍﻟﻔﻜﺮ ﻭﺍﺳﺘﻘﺎﻣ ﹶﺔ ﺍﻟﺮﺅﻳﺔ‬
‫‪١٢٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﺸﺮﺓ‬

‫ﻭﺳﻼﻣ ﹶﺔ ﺍﻟﻘﻠﺐ‪ ،‬ﹶﻓ ﹺﺰ ﹾﻥ ﺃﻋﲈﻟﻚ ﻭﺧﻮﺍﻃﺮﻙ ﺑﻤﻮﺍﺯﻳﻦ ﺍﻟﻘﺮﺁﻥ ﺍﳌﺤﻜﻤﺔ ﹸ‬

‫ﻭﺍﻟﺴﻨﹼﺔ ﺍﳌﺤﻤﺪﻳﺔ ﺍﻟﴩﻳﻔﺔ‪،‬‬
‫ﺍﻟﺴﻨﹼﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﴩﻳﻔﺔ‪ .‬ﻭﺗ ﹶﹶﻀ ﹼﺮﻉ ﺇﱃ ﺍﷲ ﺍﻟﻌﲇ ﺍﻟﻘﺪﻳﺮ‬
‫ﻭﺍﺟﻌﻞ ﺭﺍﺋﺪﻙ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻣﺮﺷﺪﻙ ﹸ‬
‫ﺑﻘﻮﻟﻚ‪» :‬ﺃﻋﻮﺫ ﺑﺎﷲ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ«‪.‬‬
‫ﻓﺘﻠﻚ ﺛﻼﺙ ﻋﴩﺓ ﺇﺷﺎﺭﺓ‪ ،‬ﻭﻫﻲ ﺛﻼﺛﺔ ﻋﴩ ﻣﻔﺘﺎﺣ ﹰﺎ ﻟﺘﻔﺘﺢ ﲠﺎ ﺍﻟﻘﻠﻌﺔ ﺍﳌﺘﻴﻨﺔ ﻭﺍﳊﺼﻦ‬
‫ﺍﳊﺼﲔ ﻵﺧﺮ ﺳﻮﺭﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻌﺠﺰ ﺍﻟﺒﻴﺎﻥ ﰲ ﺍﳌﺼﺤﻒ ﺍﻟﴩﻳﻒ‪ .‬ﻭﻫﻲ ﻛﻨﺰ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﺎﷲ‬
‫ﻭﴍﺡ ﻣﻔﺼﻞ ﳍﺎ‪ ..‬ﻓﺎﻓﺘﺤﻬﺎ ﲠﺬﻩ ﺍﳌﻔﺎﺗﻴﺢ‪ ..‬ﻭﺍﺩﺧﻞ ﻓﻴﻬﺎ ﲡﺪ ﺍﻟﺴﻼﻣﺔ‬
‫ﹲ‬ ‫ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‬
‫ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻷﻣﺎﻥ ‪.‬‬
‫ﺍﻟﺮﺟﻴﻢ‬ ‫ﺍﻟﺸ ﹺ‬
‫ﻴﻄﺎﻥ ﱠ‬ ‫ﺃ ﹸﻋﻮ ﹸﺫ ﺑﺎﷲ ﹶ‬
‫ﻣﻦ ﱠ‬

‫‬
‫﴿ ‪] \ [ *Y X * V U * S R Q P‬‬
‫^ * ` ‪*d c b a‬‬
‫‪) ﴾h g f‬ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ(‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬
‫﴿ ‪﴾vutsr * ponmlkj‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﻋﺒﺎﺭﺓ ﻋﻦ ﻣﻘﺎﻣﲔ‬

‫ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ‬
‫ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻟﲔ‬

‫ﺎﺳ ﹺﻤ ﹺﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‬

‫ﺑﹺ ﹾ‬
‫﴿ ‪﴾o n m l k j‬‬

‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‪.‬‬

‫ﺃﺧﻲ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺼﺎﺩﻕ ﺍﻟﻮﰲ ﺍﻟﺴﻴﺪ ﺭﺃﻓﺖ!‬
‫ﺇﻥ ﻣﺎ ﺳﺄﻟﺘﻤﻮﻩ ﻣﻦ ﺳﺆﺍﻝ ﺣﻮﻝ »ﺍﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ« ﻗﺪ ﻭﺭﺩ ﺟﻮﺍﺑﻪ ﰲ ﺑﻌﺾ ﺍﻟﺮﺳﺎﺋﻞ‪.‬‬
‫ﻭﻗﺪ ﹸﺑ ﹼﻴﻨﺖ ﰲ »ﺍﻟﻐﺼﻦ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﴩﻳﻦ« ﺍﺛﻨﺘﺎ ﻋﴩﺓ ﻗﺎﻋﺪﺓ ﻣﻬﻤﺔ ﺿﻤﻦ‬
‫ﻼ ﺣﻮﻝ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻷﺳﺌﻠﺔ‪ ،‬ﺗﻠﻚ ﺍﻟﻘﻮﺍﻋﺪ ﲤﺜﻞ ﹸﺃﺳﺴ ﹰﺎ ﻣﻬﻤ ﹰﺔ ﻟﺪﻓﻊ ﺍﻟﺸﺒﻬﺎﺕ‬
‫ﺍﺛﻨﻲ ﻋﴩ ﺃﺻ ﹰ‬
‫ﱞ‬
‫ﻣﺤﻚ ﺟﻴﺪ ﻟﺒﻴﺎﻥ ﺍﻟﺘﺄﻭﻳﻼﺕ‬ ‫ﻭﺍﻷﻭﻫﺎﻡ ﺍﻟﻮﺍﺭﺩﺓ ﻋﲆ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﴩﻳﻔﺔ‪ ،‬ﻓﻜﻞ ﻗﺎﻋﺪﺓ ﻣﻨﻬﺎ‬
‫ﺍﳌﺨﺘﻠﻔﺔ ﺣﻮﻝ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‪.‬‬
‫ﺃﺧﻲ! ﺇﻧﻨﻲ ﻻ ﺃﻧﺸﻐﻞ ﹼﺇﻻ ﺑﺎﻟﺴﻮﺍﻧﺢ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﻓﻬﻨﺎﻙ ﺣﺎﻻﺕ ﻃﺎﺭﺋﺔ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﴐ‬
‫ﲢﻮﻝ ‪-‬ﻣﻊ ﺍﻷﺳﻒ‪ -‬ﺩﻭﻥ ﺍﺷﺘﻐﺎﱄ ﺑﺎﳌﺴﺎﺋﻞ ﺍﻟﻌﻠﻤﻴﺔ؛ ﻟﺬﻟﻚ ﻻ ﺃﺳﺘﻄﻴﻊ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺳﺆﺍﻟﻜﻢ‬
‫ﻭﺇﻥ ﹶﻭ ﹼﻓﻖ ﺍﷲ ﻭﻓﺘﺢ ﻋﻠﻴﻨﺎ ﺳﻮﺍﻧﺢ ﻗﻠﺒﻴﺔ ﺃﺿﻄﺮ ﺇﱃ ﺍﻻﻧﺸﻐﺎﻝ ﲠﺎ‪ .‬ﻭﺭﺑﲈ ﹸﻳﺠﺎﺏ ﻋﻦ‬ ‫ﺑﺠﻮﺍﺏ ﹴ‬
‫ﺷﺎﻑ‪ ،‬ﹾ‬
‫‪١٢٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﻛﻞ ﻣﻦ ﺃﺳﺌﻠﺘﻜﻢ ﺇﺟﺎﺑﺔ‬ ‫ﹴ‬
‫ﺃﺳﺌﻠﺔ ﻟﺘﻮﺍﻓﻘﻬﺎ ﻣﻊ ﺍﻟﺴﻮﺍﻧﺢ‪ ،‬ﻓﻼ ﺗﺘﻀﺎﻳﻘﻮﺍ‪ ،‬ﺇﺫ ﻻ ﺃﺳﺘﻄﻴﻊ ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﱟ‬
‫ﻓﻸﺟﺐ ﻫﺬﻩ ﺍﳌﺮﺓ ﻋﻦ ﺳﺆﺍﻟﻜﻢ‪.‬‬‫ﻭﺍﻓﻴﺔ‪ .‬ﹺ‬

‫ﺍﻷﺭﺽ ﺗﻘﻮﻡ ﻋﲆ ﺍﳊﻮﺕ ﻭﺍﻟﺜﻮﺭ‪،‬‬

‫ﹸ‬ ‫ﺗﺬﻛﺮﻭﻥ ﻳﺎ ﺃﺧﻲ ﰲ ﺳﺆﺍﻟﻜﻢ‪ :‬ﱠ‬
‫ﺃﻥ ﻋﻠﲈﺀ ﺍﻟﺪﻳﻦ ﻳﻘﻮﻟﻮﻥ‪:‬‬
‫ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺍﳉﻐﺮﺍﻓﻴﺔ ﺗﺮﺍﻫﺎ ﻛﻮﻛﺒ ﹰﺎ ﻣﻌﻠﻘ ﹰﺎ ﻳﺪﻭﺭ ﰲ ﺍﻟﺴﲈﺀ ﻛﺄﻱ ﻛﻮﻛﺐ ﺁﺧﺮ‪ ،‬ﻓﻼ ﺛﻮﺭ ﻭﻻ ﺣﻮﺕ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻫﻨﺎﻙ ﺭﻭﺍﻳﺔ ﺻﺤﻴﺤﺔ ﺗﹸﺴﻨﺪ ﺇﱃ ﺍﺑﻦ ﻋﺒﺎﺱ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ‪ ،‬ﺗﻘﻮﻝ‪ :‬ﹸﺳﺌﻞ‬
‫ﺍﻟﺮﺳﻮﻝ ﷺ‪ :‬ﻋﲆ ﺃﻱ ﳾﺀ ﺗﻘﻮﻡ ﺍﻷﺭﺽ؟‪ .‬ﺃﺟﺎﺏ‪ :‬ﻋﲆ ﺍﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ‪ .‬ﻭﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮ￯‪،‬‬
‫ﻗﺎﻝ ﻣﺮﺓ‪ :‬ﻋﲆ ﺍﻟﺜﻮﺭ ﻭﻣﺮﺓ‪ :‬ﻋﲆ ﺍﳊﻮﺕ‪ (١).‬ﻭﻟﻜﻦ ﻋﺪﺩ ﹰﺍ ﻣﻦ ﺍﻟﻤﺤﺪﹼ ﺛﲔ ﻃﺒﻘﻮﺍ ﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﻋﲆ‬
‫ﺣﻜﺎﻳﺎﺕ ﺧﺮﺍﻓﻴﺔ ﻭﻗﺪﻳﻤﺔ ﻭﺭﺩﺕ ﻋﻦ ﺍﻹﴎﺍﺋﻴﻠﻴﺎﺕ‪ ،‬ﻭﻻﺳﻴﲈ ﻣﻦ ﻋﻠﲈﺀ ﺑﻨﻲ ﺇﴎﺍﺋﻴﻞ ﺍﻟﺬﻳﻦ‬
‫ﻣﻌﻨﻰ ﻋﺠﻴﺐ ﻏﺮﻳﺐ ﺟﺪ ﹰﺍ‪ ،‬ﺣﻴﺚ ﻃﺒﻘﻮﺍ‬
‫ﹰ‬ ‫ﻭﺣﻮﻟﻮﻩ ﺇﱃ‬
‫ﹼ‬ ‫ﺃﺳﻠﻤﻮﺍ‪ ،‬ﻓﻬﺆﻻﺀ ﻏ ﱠﻴﺮﻭﺍ ﻣﻌﻨﻰ ﺍﳊﺪﻳﺚ‬
‫ﺍﳊﺪﻳﺚ ﻋﲆ ﻣﺎ ﺷﺎﻫﺪﻭﻩ ﻣﻦ ﺣﻜﺎﻳﺎﺕ ﺣﻮﻝ ﺍﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ ﰲ ﺍﻟﻜﺘﺐ ﺍﻟﺴﺎﺑﻘﺔ‪.‬‬
‫ﻭﻧﺤﻦ ﻫﻨﺎ ﻧﺸﲑ ﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ ﺇﱃ »ﺛﻼﺛﺔ ﺃﺳﺲ« ﻭ»ﺛﻼﺛﺔ ﻭﺟﻮﻩ« ﻟﺪ￯ ﺍﻹﺟﺎﺑﺔ ﻋﻦ‬
‫ﺳﺆﺍﻟﻜﻢ‪:‬‬
‫ﹺ‬
‫ﻣﻌﻠﻮﻣﺎﲥﻢ‬ ‫ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ‪ :‬ﻟﻘﺪ ﲪﻞ ﹲ‬
‫ﻗﺴﻢ ﻣﻦ ﻋﻠﲈﺀ ﺑﻨﻲ ﺇﴎﺍﺋﻴﻞ ﺑﻌﺪ ﺇﺳﻼﻣﻬﻢ‬
‫ﻠﻚ ﺍﻹﺳﻼﻡ ﺃﻱ ﺿﻤﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻹﺳﻼﻣﻴﺔ ‪ .‬ﻋﻠﻤ ﹰﺎ ﺃﻥ‬ ‫ﺍﻟﺴﺎﺑﻘﺔ ﻣﻌﻬﻢ ﺇﱃ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺄﺻﺒﺤﺖ ﹸﻣ ﹶ‬
‫ﹺ‬
‫ﻣﻌﻠﻮﻣﺎﲥﻢ ﺍﻟﺴﺎﺑﻘﺔ ﲢﻮﻱ ﺃﺧﻄﺎ ﹰﺀ‪ .‬ﻓﺘﻠﻚ ﺍﻷﺧﻄﺎ ﹸﺀ ﺑﻼ ﺷﻚ ﺗﻌﻮﺩ ﺇﻟﻴﻬﻢ ﻻ ﺇﱃ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﲏ‪ :‬ﺇﻥ ﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﻭﺍﻟﺘﻤﺜﻴﻼﺕ ﻛﻠﲈ ﺍﻧﺘﻘﻠﺖ ﻣﻦ ﺍﳋﻮﺍﺹ ﺇﱃ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﺃﻱ‬
‫ﺣﻘﺎﺋﻖ‬
‫ﹲ‬ ‫ﺣﻘﺎﺋﻖ ﻣﻠﻤﻮﺳﺔ ﺑﻤﺮﻭﺭ ﺍﻟﺰﻣﻦ‪ ،‬ﺃﻱ ﻛﺄﳖﺎ‬
‫ﹶ‬ ‫ﻛﻠﲈ ﹶﺳﺮﺕ ﻣﻦ ﻳﺪ ﺍﻟﻌﻠﻢ ﺇﱃ ﻳﺪ ﺍﳉﻬﻞ ﻋﹸﺪﹼ ﺕ‬
‫ﻭﺍﻗﻌﺔ ﻭﻟﻴﺴﺖ ﺗﺸﺒﻴﻬﺎﺕ‪.‬‬
‫ﻓﻤﺜﻼ‪ :‬ﺣﻴﻨﲈ ﻛﻨﺖ ﺻﺒﻴ ﹰﺎ ﹸﺧﺴﻒ ﺍﻟﻘﻤﺮ‪ ،‬ﻓﺴﺄﻟﺖ ﻭﺍﻟﺪﰐ‪ :‬ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ ﺣﺪﺙ ﻟﻠﻘﻤﺮ؟‪.‬‬
‫ﺗﺸﻒ‬
‫ﹼ‬ ‫ﻗﺎﻟﺖ‪ :‬ﺍﺑﺘﻠﻌﺘﻪ ﺍﻟﺤﻴ ﹸﺔ!‪ .‬ﻗﻠﺖ‪ :‬ﻭﻟﻜﻨﻪ ﻳﺘﺒﲔ! ﻗﺎﻟﺖ‪ :‬ﺇﻥ ﺍﻟﺤ ﱠﻴﺎﺕ ﰲ ﺍﻟﺴﲈﺀ ﺷﻔﺎﻓﺔ ﻛﺎﻟﺰﺟﺎﺝ‬
‫ﻋﲈ ﰲ ﺑﻄﻨﻬﺎ‪ .‬ﻛﻨﺖ ﺃﺗﺬﻛﺮ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﻛﺜﻴﺮ ﹰﺍ ﻭﺃﺳﺎﺋﻞ ﻧﻔﴘ‪ :‬ﻛﻴﻒ ﺗﺪﻭﺭ ﺧﺮﺍﻓ ﹲﺔ ﺑﻌﻴﺪﺓ ﻋﻦ ﺍﳊﻘﻴﻘﺔ‬
‫ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ ﻋﲆ ﻟﺴﺎﻥ ﻭﺍﻟﺪﰐ ﺍﳊﺼﻴﻔﺔ ﺍﳉﺎﺩﺓ ﰲ ﻛﻼﻣﻬﺎ؟‪.‬‬
‫)‪ (١‬ﺃﺧﺮﺟﻪ ﺍﳊﺎﻛﻢ ) ‪ ،٦٣٦ / ٤‬ﺭﻗﻢ ‪ (٨٧٥٦‬ﺍﳊﺪﻳﺚ ﺻﺤﻴﺢ ﻭﱂ ﳜﺮﺟﺎﻩ‪ .‬ﻭﺗﻌﻘﺒﻪ ﺍﳌﻨﺬﺭ￯ ﰱ ﺍﻟﱰﻏﻴﺐ ﻭﺍﻟﱰﻫﻴﺐ ) ‪٤‬‬
‫‪ (٢٥٨ /‬ﻓﻘﺎﻝ ‪ :‬ﰲ ﻣﺘﻨﻪ ﻧﻜﺎﺭﺓ ﻭﺍﷲ ﺃﻋﻠﻢ‪ .‬ﻭﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﺍﻟﺸﻴﺦ‪ ،‬ﺍﻟﻌﻈﻤﺔ ‪ .١٤٠٣ ،١٤٠٠ ،١٣٨٣/٤ ،١٠٣٢/٣‬ﺍﺑﻦ‬
‫ﺭﺟﺐ‪ ،‬ﺍﻟﺘﺨﻮﻳﻒ ﻣﻦ ﺍﻟﻨﺎﺭ ﺹ ‪١٠١‬؛ ﺍﳍﻴﺜﻤﻲ‪ ،‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ‪١٣١ /٨‬؛ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺍﳌﻨﺘﻈﻢ ‪.١٧٢ /١‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٢٨‬‬
‫ﻭﻟﻜﻦ ﺣﻴﻨﲈ ﻃﺎﻟﻌﺖ ﻋﻠﻢ ﺍﻟﻔﻠﻚ ﺭﺃﻳﺖ ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻟﻮﻥ ﻛﲈ ﺗﻘﻮﻝ ﻭﺍﻟﺪﰐ‪ ،‬ﻗﺪ ﺗﻠ ﹼﻘﻮﺍ‬
‫ﺍﻟﻘﻮﺳﲔ ﺍﻟﻨﺎﺷﺌﲔ ﻣﻦ ﺗﺪﺍﺧﻞ ﺩﺍﺋﺮﺓ ﺍﻟﺸﻤﺲ‪،‬‬
‫ﹶ‬ ‫ﺍﻟﺘﺸﺒﻴﻪ ﻛﺤﻘﻴﻘﺔ ﻭﺍﻗﻌﻴﺔ؛ ﻷﻥ ﺍﻟﻔﻠﻜﻴﲔ ﺷﺒﻬﻮﺍ‬
‫ﻭﻣﺪﺍﺭ ﺩﺭﺟﺎﲥﺎ‪ ،‬ﻣﻊ ﺩﺍﺋﺮﺓ ﺍﻟﻘﻤﺮ ﻭﻫﻲ ﹸ‬
‫ﻣﻴﻞ ﺍﻟﻘﻤﺮ ﻭﻣﺪﺍﺭ ﻣﻨﺎﺯﻟﻪ‪ ،‬ﺷﺒﻬﻮﳘﺎ‬ ‫ﹸ‬ ‫ﻭﻫﻲ ﻣﻨﻄﻘﺔ ﺍﻟﱪﻭﺝ‬
‫ﺗﺸﺒﻴﻬ ﹰﺎ ﻟﻄﻴﻔ ﹰﺎ ﺑﺤ ﹼﻴﺘﲔ ﺿﺨﻤﺘﲔ‪ ،‬ﻭﺳﻤﻮﳘﺎ ﺗﻨﻴﻨﹶﲔ‪ ،‬ﻭﺃﻃﻠﻘﻮﺍ ﻋﲆ ﺇﺣﺪ￯ ﻧﻘﻄﺘﻲ ﺗﻘﺎﻃﻊ ﺗﻠﻚ‬
‫ﺍﻟﻘﻤﺮ ﺍﻟﺮﺃﺱ ﻭﺍﻟﺸﻤﺲ ﺍﻟﺬﻧﺐ ﲢﺼﻞ‬ ‫ﹸ‬ ‫ﺍﻟﺪﺍﺋﺮﺗﲔ »ﺍﻟﺮﺃﺱ« ﻭﺍﻷﺧﺮ￯ »ﺍﻟﺬﻧﺐ«‪ .‬ﻓﺤﻴﻨﲈ ﻳﺒﻠﻎ‬
‫ﺍﻷﺭﺽ ﺑﻴﻨﻬﲈ ﺗﻤﺎﻣ ﹰﺎ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﹸﻳﺨﺴﻒ‬
‫ﹸ‬ ‫ﺣﻴﻠﻮﻟﺔ ﺍﻷﺭﺽ ‪-‬ﻛﲈ ﻳﺼﻄﻠﺢ ﻋﻠﻴﻬﺎ ﺍﻟﻔﻠﻜﻴﻮﻥ‪ -‬ﺃﻱ ﺗﻘﻊ‬
‫ﺍﻟﻘﻤﺮ‪ .‬ﺃﻱ ﻛﺄﻥ ﺍﻟﻘﻤﺮ ﻳﺪﺧﻞ ﰲ ﻓﻢ ﺍﻟﺘﻨﲔ‪ ،‬ﺣﺴﺐ ﺍﻟﺘﺸﺒﻴﻪ ﺍﻟﺴﺎﺑﻖ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻋﻨﺪﻣﺎ ﴎ￯ ﻫﺬﺍ ﺍﻟﺘﺸﺒﻴ ﹸﻪ ﺍﻟﻌﻠﻤﻲ ﺍﻟﺮﺍﻗﻲ ﺑﻤﺮﻭﺭ ﺍﻟﺰﻣﻦ ﺇﱃ ﻛﻼﻡ ﺍﻟﻌﻮﺍﻡ ﻏﺪﺍ‬
‫ﺍﻟﻘﻤﺮ!‪.‬‬
‫ﹶ‬ ‫ﺍﻟﺘﺸﺒﻴﻪ ﺗﻨﻴﻨ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ﻣﺠﺴﻤ ﹰﺎ ﻳﺒﺘﻠﻊ‬
‫ﺍﻟﻤﺴﻤﻴﺎﻥ ﺑﺎﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ‪ ،‬ﻗﺪ ﹸﺃﻃﻠﻖ ﻋﻠﻴﻬﲈ ﻫﺬﺍﻥ ﺍﻻﺳﲈﻥ‬
‫ﹼ‬ ‫ﺍﻟﻤ ﹶﻠﻜﺎﻥ ﺍﻟﻌﻈﻴﲈﻥ‬
‫ﻭﻛﺬﻟﻚ ﹶ‬
‫ﰲ ﺗﺸﺒﻴﻪ ﻟﻄﻴﻒ ﺳﺎ ﹴﻡ‪ ،‬ﻭﰲ ﺇﺷﺎﺭﺓ ﺫﺍﺕ ﻣﻐﺰ￯‪ .‬ﻭﻟﻜﻦ ﳌﺎ ﺍﻧﺘﻘﻞ ﺍﻟﺘﺸﺒﻴ ﹸﻪ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﻣﻦ ﻟﺴﺎﻥ ﺍﻟﻨﺒﻮﺓ‬
‫ﺍﻟﻤﻠﻜﺎﻥ‬
‫ﺍﻟﺒﻠﻴﻎ ﺍﻟﺴﺎﻣﻲ ﺇﱃ ﻟﺴﺎﻥ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﺑﻤﺮﻭﺭ ﺍﻟﺰﻣﻦ‪ ،‬ﺍﻧﻘﻠﺐ ﺍﻟﺘﺸﺒﻴ ﹸﻪ ﺇﱃ ﺣﻘﻴﻘﺔ ﻭﺍﻗﻌﺔ‪ ،‬ﻓﺎﲣﺬ ﹶ‬
‫ﹴ‬
‫ﻭﺣﻮﺕ ﻫﺎﺋﻞ‪.‬‬ ‫ﺛﻮﺭ ﺿﺨﻢ‬‫ﺻﻮﺭ ﹶﺓ ﹴ‬
‫ﹴ‬
‫ﻣﺘﺸﺎﲠﺎﺕ‪ ،‬ﻳﺮﺷﺪ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﻌﻤﻴﻘﺔ‬ ‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻛﲈ ﺃﻥ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﻣﺘﺸﺎﲠﺎﺕ ﻳﻌ ﹼﺒﺮ ﻋﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻮﺍﺳﻌﺔ‬
‫ﹲ‬ ‫ﻟﻠﻌﻮﺍﻡ ﺑﺎﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻤﺜﻴﻞ‪ ،‬ﻛﺬﻟﻚ ﻟﻠﺤﺪﻳﺚ ﺍﻟﴩﻳﻒ‬
‫ﹴ‬
‫ﺑﺘﺸﺒﻴﻬﺎﺕ ﻣﺄﻧﻮﺳﺔ ﻟﺪ￯ ﺍﻟﻌﻮﺍﻡ‪ .‬ﻣﺜﺎﻝ ﺫﻟﻚ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯‪:‬‬
‫ﺩﻭﻱ ﰲ ﳎﻠﺲ ﺍﻟﺮﺳﻮﻝ ﷺ ﻗﺎﻝ‪» :‬ﻫﺬﺍ ﺣﺠﺮ ﻳﺘﺪﺣﺮﺝ ﻣﻨﺬ ﺳﺒﻌﲔ ﺳﻨﺔ ﰲ‬
‫ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﹸﺳﻤﻊ ﹼ‬
‫ﺟﻬﻨﻢ ﻓﺎﻵﻥ ﺣﲔ ﻭﺻﻞ ﺇﱃ ﻗﻌﺮﻫﺎ«‪ (١).‬ﻭﺑﻌﺪ ﻣﴤ ﺩﻗﺎﺋﻖ ﺟﺎﺀ ﺃﺣﺪﻫﻢ ﻭﻗﺎﻝ‪» :‬ﺇﻥ ﺍﳌﻨﺎﻓﻖ ﺍﻟﻔﻼﲏ‬
‫ﺍﳌﻌﻠﻮﻡ ﺍﻟﺬﻱ ﻳﺒﻠﻎ ﺳﺒﻌﲔ ﺳﻨﺔ ﻣﻦ ﺍﻟﻌﻤﺮ ﻗﺪ ﻣﺎﺕ«‪ .‬ﻓﺄﻋﻠﻦ ﻋﻦ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻮﺍﻗﻌﺔ ﺑﺎﻟﺘﺸﺒﻴﻪ ﺍﻟﺒﻠﻴﻎ‬
‫ﺍﻟﺬﻱ ﺫﻛﺮﻩ ﺍﻟﺮﺳﻮﻝ ﷺ‪.‬‬
‫ﺃﻣﺎ ﻋﻦ ﺳﺆﺍﻟﻚ ﻳﺎ ﺃﺧﻲ ﻓﺴﻨﺬﻛﺮ ﻟﻪ ﺛﻼﺛﺔ ﻭﺟﻮﻩ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﱠ‬
‫ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﻋﲔ ﺃﺭﺑﻌ ﹰﺎ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﺍﻟﻌﻈﺎﻡ ﰲ ﺍﻟﻌﺮﺵ ﻭﺍﻟﺴﲈﻭﺍﺕ‬
‫)‪(٢‬‬
‫ﻟﻺﴍﺍﻑ ﻋﲆ ﺳﻠﻄﻨﺔ ﺭﺑﻮﺑﻴﺘﻪ‪ .‬ﺍﺳﻢ ﻭﺍﺣﺪ ﻣﻨﻬﻢ »ﺍﻟﻨﴪ« ﻭﺍﺳﻢ ﺁﺧﺮ »ﺍﻟﺜﻮﺭ«‪.‬‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻣﺴﻠﻢ‪ ،‬ﺍﳉﻨﺔ ‪١٢‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ‪.٣٤٦ ،٣٤١ ،٣١٥/٣ ،‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻷﺳﲈﺀ ﻭﺍﻟﺼﻔﺎﺕ ﺹ ‪ ٤٠٣‬؛ ﺍﻟﺴﻴﻮﻃﻲ‪ ،‬ﺍﻟﺪﺭ ﺍﳌﻨﺜﻮﺭ ‪. ٢٦١/٦ ،٣٢٩/١‬‬
‫‪١٢٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬

‫ﺃﻣﺎ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﻫﻲ ﺷﻘﻴﻘ ﹲﺔ ﺻﻐﲑﺓ ﻟﻠﺴﲈﻭﺍﺕ ﻭﺭﻓﻴﻘ ﹲﺔ ﺃﻣﻴﻨﺔ ﻟﻠﺴﻴﺎﺭﺍﺕ ﻓﻘﺪ ﹸﻋﲔ ﳍﺎ ﹶﻣﻠﻜﺎﻥ‬
‫ﻣﴩﻓﺎﻥ ﳛﻤﻼﳖﺎ‪ ،‬ﻳﻄﻠﻖ ﻋﲆ ﺃﺣﺪﳘﺎ‪» :‬ﺍﻟﺜﻮﺭ« ﻭﻋﲆ ﺍﻵﺧﺮ »ﺍﳊﻮﺕ«‪ .‬ﻭﺍﳊﻜﻤﺔ ﰲ ﺗﺴﻤﻴﺘﻬﲈ‬
‫ﺍﻟﺒﺤﺮ ﺃﻭ‬
‫ﹶ‬ ‫ﲠﺬﻳﻦ ﺍﻻﺳﻤﲔ ﻫﻲ ﺃﻥ ﺍﻷﺭﺽ ﻗﺴﲈﻥ‪ :‬ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ‪ ،‬ﺃﻱ ﺍﻟﻴﺎﺑﺴﺔ ﻭﺍﳌﺎﺀ‪ .‬ﻓﺎﻟﺬﻱ ﹸﻳ ﹶﻌ ﱢﻤﺮ‬
‫ﺍﻟﺒﺮ ﻭﺍﻟﱰﺍﺏ ﻓﻬﻮ ﺍﻟﺜﻮﺭ‪ ،‬ﺣﻴﺚ ﺇﻥ ﻣﺪﺍﺭ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﳌﺎﺀ ﻫﻮ ﺍﳊﻮﺕ ﺃﻭ ﺍﻟﺴﻤﻚ‪ ،‬ﺃﻣﺎ ﺍﻟﺬﻱ ﹸﻳ ﹶﻌ ﱢﻤﺮ ﱠ‬
‫ﻋﲆ ﺍﻟﺰﺭﺍﻋﺔ ﺍﳌﺤﻤﻮﻟﺔ ﻋﲆ ﻛﺎﻫﻞ ﺍﻟﺜﻮﺭ‪.‬‬
‫ﺗﻌﻠﻖ ﻭﺍﺭﺗﺒﺎﻁ‬
‫ﻓﺎﻟﻤﻠﻜﺎﻥ ﺍﳌﻮﻛﻼﻥ ﺑﺎﻷﺭﺽ ﺇﺫﻥ ﳘﺎ ﻗﺎﺋﺪﺍﻥ ﳍﺎ ﻭﻣﴩﻓﺎﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻟﺬﺍ ﳍﲈ ﹲ‬
‫ﹶ‬
‫ﻭﻣﻨﺎﺳﺒﺔ ‪-‬ﻣﻦ ﺟﻬﺔ‪ -‬ﻣﻊ ﻃﺎﺋﻔﺔ ﺍﳊﻮﺕ ﻭﻧﻮﻉ ﺍﻟﺜﻮﺭ‪ .‬ﻭﻟﺮﺑﲈ ‪-‬ﻭﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﷲ‪ -‬ﻳﺘﻤﺜﻼﻥ ﰲ ﻋﺎﱂ‬
‫ﺍﳌﻠﻜﻮﺕ ﻭﰲ ﻋﺎﱂ ﺍﳌﺜﺎﻝ ﻋﲆ ﺻﻮﺭﺓ ﺍﳊﻮﺕ ﻭﺍﻟﺜﻮﺭ‪ (١).‬ﻓﺈﺷﺎﺭ ﹰﺓ ﺇﱃ ﻫﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻭﺍﻟﻌﻼﻗﺔ‪ ،‬ﻭﺍﻳﻤﺎﺀ ﹰﺍ‬
‫ﺟﻮﺍﻣﻊ ﺍﻟﻜﻠﻢ ﷺ‪» :‬ﺍﻷﺭﺽ ﻋﲆ‬ ‫ﹶ‬ ‫ﺇﱃ ﺫﻳﻨﻚ ﺍﻟﻨﻮﻋﲔ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ ﺍﻟﺬﻱ ﹸﺃﻭﰐ‬
‫ﺍﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ« ﻓﺄﻓﺎﺩ ﺑﺠﻤﻠﺔ ﻭﺍﺣﺪﺓ ﻭﺟﻴﺰﺓ ﺑﻠﻴﻐﺔ ﻋﻦ ﺣﻘﻴﻘﺔ ﻋﻈﻴﻤﺔ ﻋﻤﻴﻘﺔ ﻗﺪ ﻻ ﹸﻳ ﹶﻌ ﹼﺒﺮ ﻋﻨﻬﺎ ﰲ‬
‫ﺻﺤﻴﻔﺔ ﻛﺎﻣﻠﺔ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﲏ‪ :‬ﻟﻮ ﻗﻴﻞ‪ :‬ﹶ‬
‫ﺑﻢ ﺗﻘﻮﻡ ﻫﺬﻩ ﺍﻟﺪﻭﻟﺔ؟ ﻓﺎﳉﻮﺍﺏ‪ :‬ﻋﲆ ﺍﻟﺴﻴﻒ ﻭﺍﻟﻘﻠﻢ‪ :‬ﺃﻱ ﺗﺴﺘﻨﺪ‬
‫ﺇﱃ ﻗﻮﺓ ﺳﻴﻒ ﺍﳉﻴﺶ ﻭﺷﺠﺎﻋﺘﻪ ﻭﺇﻗﺪﺍﻣﻪ‪ ،‬ﻭﻋﲆ ﺩﺭﺍﻳﺔ ﻗﻠﻢ ﺍﳌﻮﻇﻔﲔ ﻭﻋﺪﺍﻟﺘﻬﻢ‪.‬‬
‫ﻭﺣﻴﺚ ﺇﻥ ﺍﻷﺭﺽ ﻣﺴﻜﻦ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﺳﻴﺪﹸ ﺍﻷﺣﻴﺎﺀ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﹺ‬
‫ﻭﺍﻟﻘﺴﻢ ﺍﻷﻋﻈﻢ ﻣﻦ ﺍﻟﻨﺎﺱ‬ ‫ﹸ‬
‫ﻳﻘﻄﻨﻮﻥ ﺍﻟﺴﻮﺍﺣﻞ ﻭﻣﻌﻴﺸﺘﻬﻢ ﻋﲆ ﺍﻟﺴﻤﻚ‪ ،‬ﻭﺍﻟﺒﺎﻗﻮﻥ ﺗﺪﻭﺭ ﻣﻌﻴﺸﺘﻬﻢ ﻋﲆ ﺍﻟﺰﺭﺍﻋﺔ ﺍﻟﺘﻲ ﻫﻲ‬
‫ﻋﲆ ﻋﺎﺗﻖ ﺍﻟﺜﻮﺭ ﻭﳏﻮﺭ ﲡﺎﺭﲥﻢ ﻋﲆ ﺍﻟﺴﻤﻚ‪ .‬ﻓﻤﺜﻠﲈ ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺪﻭﻟﺔ ﺗﻘﻮﻡ ﻋﲆ ﺍﻟﺴﻴﻒ‬
‫ﺍﻟﺜﻮﺭ‬
‫ﺇﻥ ﺍﻷﺭﺽ ﺗﻘﻮﻡ ﻋﲆ ﺍﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ؛ ﻷﻧﻪ ﻣﺘﻰ ﻣﺎ ﺃﺣﺠﻢ ﹸ‬ ‫ﻭﺍﻟﻘﻠﻢ‪ ،‬ﻳﻤﻜﻦ ﻛﺬﻟﻚ ﺍﻟﻘﻮﻝ‪ :‬ﱠ‬
‫ﻳﻠﻖ ﺍﻟﺴﻤﻚ ﻣﻼﻳﲔ ﺍﻟﺒﻴﻮﺽ ﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻼ ﹶ‬
‫ﻋﻴﺶ ﻟﻺﻧﺴﺎﻥ ﻭﺗﻨﻬﺎﺭ ﺍﳊﻴﺎﺓ‪،‬‬ ‫ﻋﻦ ﺍﻟﻌﻤﻞ ﻭﱂ ﹺ‬
‫ﺍﻷﺭﺽ‪.‬‬
‫ﹶ‬ ‫ﺍﻟﺨﺎﻟﻖ ﺍﳊﻜﻴﻢ ﺳﺒﺤﺎﻧﻪ‬
‫ﹸ‬ ‫ﻭﻳﺪﻣﺮ‬
‫ﻭﻫﻜﺬﺍ ﺃﺟﺎﺏ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﻋﻦ ﺍﻟﺴﺆﺍﻝ ﺑﺤﻜﻤﺔ ﺳﺎﻣﻴﺔ ﻭﺑﺒﻼﻏﺔ ﻣﻌﺠﺰﺓ ﻭﺑﻜﻠﻤﺘﲔ‬
‫ﺍﺛﻨﺘﲔ ﻣﺒﻴﻨ ﹰﺎ ﺣﻘﻴﻘ ﹰﺔ ﻭﺍﺳﻌﺔ ﺗﺘﻌﻠﻖ ﺑﻤﺪ￯ ﺍﺭﺗﺒﺎﻁ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺑﺎﳊﻴﻮﺍﻥ ﻓﻘﺎﻝ ﷺ‪» :‬ﺍﻷﺭﺽ ﻋﲆ‬
‫ﺍﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ«‪.‬‬
‫)‪ (١‬ﻧﻌﻢ‪ :‬ﺇﻥ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﺇﻧﲈ ﻫﻲ ﻛﺴﻔﻴﻨﺔ ﲤﺨﺮ ﻋﺒﺎﺏ ﺑﺤﺮ ﺍﻟﻔﻀﺎﺀ ﻓﺎﻟﺬﻱ ﳚﺮﻱ ﻫﺬﻩ ﺍﻟﺴﻔﻴﻨﺔ ﺍﻟﻀﺨﻤﺔ ﺍﻟﺘﻲ ﻻ ﺷﻌﻮﺭ ﳍﺎ‬
‫ﺑﺎﻧﺘﻈﺎﻡ ﺩﻗﻴﻖ ﻭﻳﺴﻮﻗﻬﺎ ﳊﻜﻤﺔ ﻣﻌﻴﻨﺔ ﺑﺎﻷﻣﺮ ﺍﻹﳍﻲ‪ ،‬ﺃﻱ ﺇﻥ ﻗﺎﺋﺪ ﺗﻠﻚ ﺍﻟﺴﻔﻴﻨﺔ ﻭﺭﺑﺎﳖﺎ ﺇﻧﲈ ﻫﻮ ﺍﻟﻤ ﹶﻠﻚ ﺍﻟﺬﻱ ﻳﻄﻠﻖ ﻋﻠﻴﻪ‬
‫ﺍﺳﻢ »ﺍﳊﻮﺕ«‪ .‬ﻭﻫﻲ ﺃﻳﻀ ﹰﺎ ‪-‬ﺃﻱ ﺍﻷﺭﺽ‪ -‬ﻛﻤﺰﺭﻋﺔ ﻟﻶﺧﺮﺓ ﻛﲈ ﻫﻮ ﺛﺎﺑﺖ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﴩﻑ ﻋﲆ‬
‫ﺗﻠﻚ ﺍﳌﺰﺭﻋﺔ‪ ،‬ﻣﻦ ﺍﳌﻼﺋﻜﺔ ‪ -‬ﺑﺎﻹﺫﻥ ﺍﻹﳍﻲ ﻫﻮ ﺍﳌﻠﻚ ﺍﻟﺬﻱ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﺍﺳﻢ »ﺍﻟﺜﻮﺭ«‪ .‬ﻭﻻ ﳜﻔﻰ ﻣﺎ ﳍﺬﺍ ﺍﻹﻃﻼﻕ ﺍﳉﻤﻴﻞ‬
‫ﻣﻦ ﺍﻧﺴﺠﺎﻡ ﻟﻄﻴﻒ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٣٠‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﺸﻤﺲ ﰲ ﻧﻈﺮ ﻋﻠﲈﺀ ﺍﻟﻔﻠﻚ ﺍﻟﻘﺪﻳﻢ ﺗﺪﻭﺭ ﻭﺍﻷﺭﺽ ﺛﺎﺑﺘﺔ‪ .‬ﻭﻋ ﹼﺒﺮﻭﺍ‬
‫ﻋﻦ ﻛﻞ ﺛﻼﺛﲔ ﺩﺭﺟﺔ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﻟﺸﻤﺲ ﺑـ»ﺍﻟﱪﺝ« ﻓﻠﻮ ﹸﻣﺪﺕ ﺧﻄﻮﻁ ﺍﻓﱰﺍﺿﻴﺔ ﺑﲔ ﻧﺠﻮﻡ‬
‫ﺗﻠﻚ ﺍﻟﱪﻭﺝ ﳊﺼﻞ ﻣﺎ ﻳﺸﺒﻪ ﺻﻮﺭﺓ ﺍﻷﺳﺪ ﺃﺣﻴﺎﻧ ﹰﺎ‪ ،‬ﺃﻭ ﺻﻮﺭﺓ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﺃﻭ ﺻﻮﺭﺓ ﺍﻟﺜﻮﺭ‪ ،‬ﺃﻭ ﺻﻮﺭﺓ‬
‫ﺍﳊﻮﺕ‪ ،‬ﻟﺬﺍ ﺑﻴﻨﻮﺍ ﺗﻠﻚ ﺍﻟﱪﻭﺝ ﺑﺘﻠﻚ ﺍﻷﺳﲈﺀ‪.‬‬
‫ﺍﻷﺭﺽ ﺗﺪﻭﺭ‬
‫ﹸ‬ ‫ﺃﻥ ﺍﻟﺸﻤﺲ ﻻ ﺗﺪﻭﺭ ﺣﻮﻝ ﺍﻷﺭﺽ‪ ،‬ﺑﻞ‬ ‫ﻋﻠﻢ ﺍﻟﻔﻠﻚ ﺍﳊﺎﴐ ﻓﲑ￯ ﱠ‬
‫ﺃﻣﺎ ﹸ‬
‫ﺣﻮﳍﺎ‪ .‬ﺃﻱ ﻳﻌﻄﻞ ﺍﻟﻌﻤﻞ ﰲ ﺗﻠﻚ ﺍﻟﱪﻭﺝ‪ ،‬ﻓﻼﺑﺪ ﱠ‬
‫ﺃﻥ ﻟﺘﻠﻚ ﺍﻟﱪﻭﺝ ﺍﻟﻌﺎﻃﻠﺔ ﻋﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻟﺪﻭﺍﺋﺮ‬
‫ﺍﻟﺒﺮﻭﺝ ﺍﻟﺴﲈﻭﻳﺔ ﺗﺘﻤﺜﻞ ﰲ‬
‫ﹸ‬ ‫ﺍﳍﺎﺋﻠﺔ ﺩﻭﺍﺋﺮ ﺑﻤﻘﻴﺎﺱ ﺃﺻﻐﺮ ﰲ ﻣﺪﺍﺭ ﺍﻷﺭﺽ ﺍﻟﺴﻨﻮﻱ‪ ،‬ﺃﻱ ﺃﺻﺒﺤﺖ‬
‫ﺍﻷﺭﺽ ﻛﻞ ﺷﻬﺮ ﰲ ﻇﻞ ﺃﺣﺪ ﺍﻟﱪﻭﺝ ﻭﺗﻜﻮﻥ ﺿﻤﻦ‬
‫ﹸ‬ ‫ﻣﺪﺍﺭ ﺍﻷﺭﺽ ﺍﻟﺴﻨﻮﻱ‪ ،‬ﻭﻋﻨﺪﺋﺬ ﺗﺪﺧﻞ‬
‫ﺍﻧﻌﻜﺎﺳﻪ‪ ،‬ﻓﻜﺄﻥ ﻣﺪﺍﺭ ﺍﻷﺭﺽ ﺍﻟﺴﻨﻮﻱ ﻣﺮﺁﺓ ﺗﺘﻤﺜﻞ ﻓﻴﻬﺎ ﺻﻮﺭﺓ ﺍﻟﱪﻭﺝ ﺍﻟﺴﲈﻭﻳﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺑﻨﺎﺀ ﻋﲆ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ‪-‬ﻣﻦ ﺍﳌﺴﺄﻟﺔ‪ -‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ ﻛﲈ ﺫﻛﺮﻧﺎ ﺳﺎﺑﻘ ﹰﺎ‬
‫»ﻋﲆ ﺍﻟﺜﻮﺭ« ﻣﺮﺓ ﻭ»ﻋﲆ ﺍﳊﻮﺕ« ﻣﺮﺓ ﺃﺧﺮ￯‪.‬‬
‫ﺃﻥ ﻳﻘﻮﻝ ﻣﺮﺓ‪» :‬ﻋﲆ ﺍﻟﺜﻮﺭ« ﻣﺸﻴﺮ ﹰﺍ ﺑﻪ‬
‫ﺮﻱ ﺑﻠﺴﺎﻥ ﺫﻟﻚ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﺍﳌﻌﺠﺰ ﹾ‬
‫ﻧﻌﻢ ﺇﻧﻪ ﹶﺣ ﱞ‬
‫ﺇﱃ ﺣﻘﻴﻘﺔ ﻋﻤﻴﻘﺔ ﻻ ﺗﹸﺪﺭﻙ ﹼﺇﻻ ﺑﻌﺪ ﻗﺮﻭﻥ ﻋﺪﻳﺪﺓ‪ .‬ﺣﻴﺚ ﺇﻥ ﺍﻷﺭﺽ ﰲ ﺗﻠﻚ ﺍﻟﻔﱰﺓ ‪-‬ﺃﻱ ﻓﱰﺓ‬
‫ﹶ‬
‫ﺍﻟﺴﺆﺍﻝ ﻧﻔﺴﻪ ﺑﻌﺪ ﺷﻬﺮ ﻗﺎﻝ‪:‬‬ ‫ﺍﻟﺴﺆﺍﻝ‪ -‬ﻛﺎﻧﺖ ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺜﺎﻟﻴﺔ ﻟﱪﺝ ﺍﻟﺜﻮﺭ‪ ،‬ﺑﻴﻨﲈ ﻋﻨﺪﻣﺎ ﹸﺳﺌﻞ ﷺ‬
‫»ﻋﲆ ﺍﳊﻮﺕ« ﻷﻥ ﺍﻷﺭﺽ ﻛﺎﻧﺖ ﰲ ﻇﹺﻞ ﺑﺮﺝ ﺍﳊﻮﺕ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺃﺷﺎﺭ ﷺ ﺑﻘﻮﻟﻪ‪» :‬ﻋﲆ ﺍﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ« ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﺳﺘﻈﻬﺮ ﰲ‬
‫ﻭﺭﻣﺰ ﺑﻪ ﺇﱃ ﺃﻥ ﺍﻟﱪﻭﺝ ﺍﻟﺴﲈﻭﻳﺔ‬
‫ﹶ‬ ‫ﺍﳌﺴﺘﻘﺒﻞ ﻭﺗﺘﻮﺿﺢ‪ ..‬ﻭﺃﺷﺎﺭ ﺑﻪ ﺇﱃ ﺣﺮﻛﺔ ﺍﻷﺭﺽ ﻭﺳﻴﺎﺣﺘﻬﺎ‪..‬‬
‫ﻭﺍﻷﺭﺽ ﻫﻲ ﺍﻟﻘﺎﺋﻤﺔ ﺑﺎﻟﻮﻇﻴﻔﺔ ﻭﺍﻟﺴﻴﺎﺣﺔ‬
‫ﹸ‬ ‫ﺍﳊﻘﻴﻘﻴﺔ ﻭﺍﻟﻌﺎﻣﻠﺔ ﻫﻲ ﺍﻟﺘﻲ ﰲ ﻣﺪﺍﺭ ﺍﻷﺭﺽ ﺍﻟﺴﻨﻮﻱ‪،‬‬
‫ﰲ ﺗﻠﻚ ﺍﻟﱪﻭﺝ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﺘﻲ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺸﻤﺲ ﻋﺎﻃﻠﺔ ﺩﻭﻥ ﺃﺟﺮﺍﻡ ﺳﻴﺎﺭﺓ ﻓﻴﻬﺎ‪ .‬ﻭﺍﷲ ﺃﻋﻠﻢ ﺑﺎﻟﺼﻮﺍﺏ‪.‬‬
‫ﻭﺃﻣﺎ ﻣﺎ ﺟﺎﺀ ﻣﻦ ﺣﻜﺎﻳﺎﺕ ﺧﺎﺭﺟﺔ ﻋﻦ ﻃﻮﺭ ﺍﻟﻌﻘﻞ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴﺔ ﺣﻮﻝ‬
‫ﺗﺄﻭﻳﻼﺕ ﺑﻌﺾ‬
‫ﹸ‬ ‫ﺍﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ‪ .‬ﻓﺈﻣﺎ ﺃﳖﺎ ﻣﻦ ﺍﻹﴎﺍﺋﻴﻠﻴﺎﺕ‪ ،‬ﺃﻭ ﻫﻲ ﺗﺸﺒﻴﻬﺎﺕ ﻭﲤﺜﻴﻼﺕ‪ ،‬ﺃﻭ ﺃﳖﺎ‬
‫ﻳﺘﺤﺮﻭﻥ ﺍﻟﺪﻗﺔ ﺃﳖﺎ ﻣﻦ ﺍﳊﺪﻳﺚ ﻧﻔﺴﻪ ﻭﺍﺳﻨﺪﻭﻫﺎ ﺇﱃ ﻛﻼﻡ ﺍﻟﺮﺳﻮﻝ ﷺ‪.‬‬
‫ﺍﻟﺮﻭﺍﺓ‪ ،‬ﺣﺴﺒﻬﺎ ﺍﻟﺬﻳﻦ ﻻ ﱠ‬

‫﴿ ¶¸‪﴾¾½¼»º¹‬‬
‫﴿‪﴾\[ZYXWVUTSRQ‬‬
‫‪١٣١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬

‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ‪ :‬ﳜﺺ ﺃﻫﻞ ﺍﻟﻌﺒﺎﺀ‪.‬‬

‫ﺃﺧﻲ!‬
‫ﺍﳊﻜﻢ ﺍﻟﻜﺜﲑﺓ ﺍﻟﺘﻲ ﻳﻨﻄﻮﻱ ﻋﻠﻴﻬﺎ ﺳﺆﺍﻟﻜﻢ ﺣﻮﻝ »ﺃﻫﻞ‬ ‫ﺳﻨﺬﻛﺮ ﺣﻜﻤ ﹰﺔ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻣﻦ ﹺ‬
‫ﺃﻥ ﺃﺳﺮﺍﺭ ﹰﺍ ﻭﺣﻜﻤ ﹰﺎ ﻛﺜﲑﺓ ﰲ ﺇﻟﻘﺎﺀ ﺍﻟﺮﺳﻮﻝ ﷺ ﻋﺒﺎﺀﻩ‬
‫ﺍﻟﻌﺒﺎﺀ« ﺍﻟﺬﻱ ﻇﻞ ﺑﻼ ﺟﻮﺍﺏ‪ ،‬ﻭﻫﻲ‪ :‬ﱠ‬
‫)ﻣﻼﺀﺗﻪ( ﺍﳌﺒﺎﺭﻛﺔ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﻠﺒﺴﻬﺎ ﻋﲆ ﻋﲇ ﻭﻓﺎﻃﻤﺔ ﻭﺍﳊﺴﻦ ﻭﺍﳊﺴﲔ ﺭﴈ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ‪،‬‬
‫ﺛﻢ ﺩﻋﺎﺅﻩ ﳍﻢ)‪ (١‬ﰲ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﻭﲠﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪] \ [ Z ...﴿ :‬‬
‫^ _ ` ﴾ )ﺍﻷﺣﺰﺍﺏ‪ .(٣٣:‬ﻭﻟﻜﻨﻨﺎ ﻻ ﻧﺨﻮﺽ ﰲ ﺃﴎﺍﺭﻩ‪ ،‬ﻭﻻ ﻧﺬﻛﺮ ﹼﺇﻻ ﺣﻜﻤ ﹰﺔ‬
‫ﻣﻦ ﹺﺣﻜﻤﻪ ﺍﻟﺘﻲ ﺗﺘﻌﻠﻖ ﺑﻤﻬﻤﺔ ﺍﻟﺮﺳﺎﻟﺔ ﻭﻫﻲ‪:‬‬
‫ﱠ‬
‫ﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﻗﺪ ﺭﺃ￯ ﺑﻨﻈﺮ ﺍﻟﻨﺒﻮﺓ ﺍﻷﻧﻴﺲ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﺍﻟﻨﺎﻓﺬ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺃﻧﻪ‬
‫ﺑﻌﺪ ﻧﺤﻮ ﺛﻼﺛﲔ ﺃﻭ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺳﺘﻘﻊ ﻓﺘ ﹲﻦ ﻋﻈﻴﻤﺔ ﰲ ﺻﻔﻮﻑ ﺍﻟﺼﺤﺎﺑﺔ ﻭﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﻭﺳﺘﹸﺮﺍﻕ‬
‫ﺍﻷﺷﺨﺎﺹ ﺍﻟﺜﻼﺛﺔ ﺍﻟﺬﻳﻦ ﺳﺘ ﹶﹶﺮﻫﻢ ﲢﺖ ﻋﺒﺎﺀﺗﻪ‪.‬‬
‫ﹸ‬ ‫ﺍﻟﺪﻣﺎﺀ ﺍﻟﺰﻛﻴﺔ‪ .‬ﻓﺸﺎﻫﺪ ﺃﻥ ﺃﺑﺮﺯ ﹶﻣ ﹾﻦ ﻓﻴﻬﺎ ﻫﻢ‬
‫ﻓﻸﺟﻞ ﺍﻹﻋﻼﻥ ﻋﻦ ﺗﱪﺋﺔ ﻋﲇ ﰲ ﻧﻈﺮ ﺍﻷﻣﺔ‪ ..‬ﻭﺗﺴﻠﻴﺔ ﺍﳊﺴﲔ ﻭﻋﺰﺍﺋﻪ‪ ..‬ﻭﲥﻨﺌﺔ ﺍﳊﺴﻦ‬
‫ﻭﺇﻇﻬﺎﺭ ﴍﻓﻪ ﻭﻣﻜﺎﻧﺘﻪ ﻭﻋﻈﻴﻢ ﻧﻔﻌﻪ ﻟﻸﻣﺔ ﺑﺮﻓﻌﻪ ﻓﺘﻨﺔ ﻛﺒﲑﺓ ﺑﺎﻟﺼﻠﺢ‪ ..‬ﻭﻃﻬﺎﺭﺓ ﻧﺴﻞ ﻓﺎﻃﻤﺔ‬
‫ﻭﴍﺍﻓﺘﻬﻢ ﻭﺃﻫﻠﻴﺘﻬﻢ ﺑﻠﻘﺐ ﺃﻫﻞ ﺍﻟﺒﻴﺖ‪ ،‬ﺫﻟﻚ ﺍﻟﻌﻨﻮﺍﻥ ﺍﻟﴩﻳﻒ ﺍﻟﺮﻓﻴﻊ‪ ..‬ﻷﺟﻞ ﻛﻞ ﺫﻟﻚ‬
‫ﺳﱰ ﷺ ﺃﻭﻟﺌﻚ ﺍﻷﺭﺑﻌﺔ ﻣﻊ ﻧﻔﺴﻪ ﲢﺖ ﺫﻟﻚ ﺍﻟﻌﺒﺎﺀ ﻭﺍﻫﺒ ﹰﺎ ﳍﻢ ﺫﻟﻚ ﺍﻟﻌﻨﻮﺍﻥ ﺍﳌﴩﻑ‪ :‬ﺁﻝ‬
‫)‪(٢‬‬
‫ﺍﻟﻌﺒﺎﺀ ﺍﳋﻤﺴﺔ‪.‬‬
‫ﺇﻥ ﺳﻴﺪﻧﺎ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻛﺎﻥ ﺧﻠﻴﻔﺔ ﻟﻠﻤﺴﻠﻤﲔ ﹴ‬
‫ﺑﺤﻖ‪ ،‬ﻭﻟﻜﻦ ﻷﻥ ﺍﻟﺪﻣﺎﺀ ﺍﻟﺰﻛﻴﺔ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺍﻟﺘﻲ ﹸﺃﺭﻳﻘﺖ ﺟﻠﻴﻠ ﹲﺔ ﻓﺈﻥ ﺑﺮﺍﺀﺗﻪ ﻣﻨﻬﺎ ﻭﺗﺒﺮﺋﺘﹶﻪ ﰲ ﻧﻈﺮ ﺍﻷﻣﺔ ﳍﺎ ﺃﻫﻤﻴﺘﹸﻬﺎ ﻣﻦ ﺣﻴﺚ ﻭﻇﻴﻔﺔ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫ﻟﺬﺍ ﹸﻳ ﹶﺒﺮﺉ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﺳﺎﺣﺘﹶﻪ ﺑﺘﻠﻚ ﺍﻟﺼﻮﺭﺓ‪ .‬ﻓﻴﺪﻋﻮ ﺇﱃ ﺍﻟﺴﻜﻮﺕ ﺑﺤﻘﻪ ﱠ‬
‫ﻛﻞ ﻣﻦ ﻳﻨﺘﻘﺪﻩ‬
‫ﻭ ﹸﻳﺨﻄﺌﻪ ﻭﻳﻀﻠﻠﻪ ﻣﻦ ﺍﳋﻮﺍﺭﺝ ﻭﺍﳌﻮﺍﻟﲔ ﻟﻸﻣﻮﻳﲔ ﺍﳌﺘﺠﺎﻭﺯﻳﻦ ﻋﻠﻴﻪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﳋﻮﺍﺭﺝ ﻭﺃﺗﺒﺎﻉ ﺍﻷﻣﻮﻳﲔ ﺍﳌﻐﺎﻟﲔ ﺑﺘﻔﺮﻳﻄﻬﻢ ﰲ ﺣﻖ ﺳﻴﺪﻧﺎ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ‬
‫ﻭﺗﺒﺮﳞﻢ ﻣﻦ ﺍﻟﺸﻴﺨﲔ ﻣﻊ ﻭﻗﻮﻉ ﺍﻟﻔﺎﺟﻌﺔ‬ ‫ﹺ‬
‫ﻭﻏﻠﻮﻫﻢ ﻭﺑﺪﻋﻬﻢ ﹼ‬‫ﱢ‬ ‫ﻭﺇﻓﺮﺍﻁ ﺍﻟﺸﻴﻌﺔ‬ ‫ﻭﺗﻀﻠﻴﻠﻬﻢ ﻟﻪ‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻣﺴﻠﻢ‪ ،‬ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪٦١‬؛ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ ‪ ،٧‬ﺍﳌﻨﺎﻗﺐ ‪٣١‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪،٣٣٠/١‬‬
‫‪.١٠٧/٤‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﻣﺴﻠﻢ‪ ،‬ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ‪٦١‬؛ ﺍﺑﻦ ﺍﰊ ﺷﻴﺒﺔ‪ ،‬ﺍﳌﺼﻨﻒ ‪٣٧٠/٦‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٣٢‬‬
‫ﺃﻫﻞ ﺍﻹﺳﻼﻡ ﺃ ﹼﻳﲈ ﴐﺭ‪ .‬ﻓﺎﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ‬ ‫ﺃﺿﺮ ﹶ‬
‫ﺍﻷﻟﻴﻤﺔ ﻋﲆ ﺍﳊﺴﲔ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻗﺪ ﹼ‬
‫ﻳﻨﺠﻲ ﲠﺬﺍ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﻌﺒﺎﺀ ﻋﻠﻴ ﹰﺎ ﻭﺍﳊﺴﲔ ﻣﻦ ﺍﳌﺴﺆﻭﻟﻴﺔ ﻭﺍﻟﺘﹸﻬﻢ‪ ،‬ﻭﻳﻨﻘﺬ ﺃﻣﺘﹶﻪ ﻣﻦ ﺳﻮﺀ ﺍﻟﻈﻦ ﰲ‬
‫ﺑﺎﻟﺼﻠﺢ ﺍﻟﺬﻱ ﻗﺎﻡ‬
‫ﺣﻘﻬﲈ ﻛﲈ ﳞﻨﺊ ‪ -‬ﻣﻦ ﺣﻴﺚ ﻣﻬﻤﺔ ﺍﻟﺮﺳﺎﻟﺔ ‪ -‬ﺍﻟﺤﺴ ﹶﻦ ﺍﻟﺬﻱ ﺃﺣﺴﻦ ﺇﱃ ﺍﻷﻣﺔ ﹸ‬
‫ﺑﻪ‪ ،‬ﻭﻳﻌﻠﻦ ﺃﻥ ﺍﻟﻨﺴﻞ ﺍﳌﺒﺎﺭﻙ ﺍﻟﺬﻱ ﻳﺘﺴﻠﺴﻞ ﻣﻦ ﻓﺎﻃﻤﺔ ﺳﻴﻨﺎﻟﻮﻥ ﺷﺮﻓ ﹰﺎ ﺭﻓﻴﻌ ﹰﺎ‪ ،‬ﻭﺃﻥ ﻓﺎﻃﻤﺔ ﺳﺘﻜﻮﻥ‬
‫ﻛﺮﻳﻤ ﹰﺔ ﻣﻦ ﺣﻴﺚ ﺫﺭﻳﺘﻬﺎ ﻛﲈ ﻗﺎﻟﺖ ﺃﻡ ﻣﺮﻳﻢ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫﴿ ‪) ﴾ À ¿ ¾ ½ ¼ » º‬ﺁﻝ ﻋﻤﺮﺍﻥ‪(٣٦:‬‬

‫ﺍﻟ ﹼﻠﻬﻢ ﹼ‬
‫ﺻﻞ ﻋﲆ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﲆ ﺁﻟﻪ ﺍﻟﻄﻴﺒﲔ ﺍﻟﻄﺎﻫﺮﻳﻦ ﺍﻷﺑﺮﺍﺭ ﻭﻋﲆ ﺃﺻﺤﺎﺑﻪ ﺍﳌﺠﺎﻫﺪﻳﻦ‬
‫ﺍﳌﻜﺮﻣﲔ ﺍﻷﺧﻴﺎﺭ‪ .‬ﺁﻣﲔ‪.‬‬
‫‪١٣٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬

‫ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﲏ‬

‫ﻳﻀﻢ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺳﺘ ﹰﺔ ﻣﻦ ﹸﺃﻟﻮﻑ ﺃﴎﺍﺭ‬

‫‬

‫ﹴ‬
‫ﻓﺄﺭﺩﺕ ﺗﺴﺠﻴﻠﻪ ﰲ‬
‫ﹸ‬ ‫ﺳﺎﻃﻊ ﺃﴍﻕ ﻣﻦ ﹸﺃﻓﻖ ﺭﲪﺔ ﺍﷲ ﰲ ﺍﻟﺒﺴﻤﻠﺔ‪.‬‬
‫ﹲ‬ ‫ﺗﻨﺒﻴﻪ‪ :‬ﻟﻘﺪ ﻇﻬﺮ ﻋﻦ ﹸﺑﻌﺪ ﻟﻌﻘﲇ ﺍﳋﺎﻣﺪ ﹲ‬
‫ﻧﻮﺭ‬
‫ﹴ‬
‫ﺑﺴﻮﺭ ﻣﻦ ﺃﴎﺍﺭﻩ‬ ‫ﻭﻗﻤﺖ ﺑﻤﺤﺎﻭﻟﺔ ﺍﻗﺘﻨﺎﺹ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﺒﺎﻫﺮ ﺑﺈﺣﺎﻃﺘﻪ‬ ‫ﺑﻲ‪،‬‬ ‫ﹺ‬
‫ﹸ‬ ‫ﺻﻮﺭﺓ ﻣﻼﺣﻈﺎﺕ ﻭﻣﺬﻛﱢﺮﺍﺕ ﺧﺎﺻﺔ ﹼ‬
‫ﺣﺼﺮﻩ ﻭﻳﺘﻴﴪ ﺗﺪﻭﻳﻨﻪ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﻲ ﻣﻊ ﺍﻷﺳﻒ ﱂ ﹸﺃﻭ ﱠﻓﻖ ﺗﻤﺎﻣ ﹰﺎ ﺍﻵﻥ ﰲ ﻣﺴﻌﺎﻱ‪،‬‬
‫ﹸ‬ ‫ﺍﻟﺒﺎﻟﻐﺔ ﻧﺤﻮ ﺛﻼﺛﲔ ﺳﺮ ﹰﺍ‪ ،‬ﻛﻲ ﹸ‬
‫ﻳﺴﻬﻞ‬
‫ﺍﻷﺳﺮﺍﺭ ﺇﱃ ﺳﺘﺔ ﻓﻘﻂ‪.‬‬
‫ﹸ‬ ‫ﻓﺎﻧﺤﴪﺕ‬

‫ﻣﻮﺟﻪ ﺇﱃ ﻧﻔﴘ ﺑﺎﻟﺬﺍﺕ‪ .‬ﻓﺤﻴﻨﲈ ﺃﻗﻮﻝ‪» :‬ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ!« ﺃﻋﻨﻲ ﺑﻪ‬

‫ﻭﺍﳋﻄﺎﺏ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﹼ‬
‫ﻧﻔﴘ‪.‬‬

‫ﻓﻬﺬﺍ ﺍﻟﺪﺭﺱ ﻣﻊ ﻛﻮﻧﻪ ﺧﺎﺻ ﹰﺎ ﰊ ﹼﺇﻻ ﺃﻧﻨﻲ ﺃﻋﺮﺿﻪ ﻟﻸﻧﻈﺎﺭ ﺍﻟﺼﺎﺋﺒﺔ ﻷﺧﻮﰐ ﺍﳌﺪﻗﻘﲔ‬
‫ﻟﻴﻜﻮﻥ »ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﲏ ﻣﻦ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﴩﺓ« ﻭﻋ ﹼﻠﻪ ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﻓﺎﺋﺪﺓ ﳌﻦ ﺍﺭﺗﺒﻂ ﰊ ﺑﺮﺑﺎﻁ‬
‫ﻧﻔﺴﻪ ﺃﻛﺜﺮ ﻳﻘﻈ ﹰﺔ ﻣﻨﻲ ﻭﺍﻧﺘﺒﺎﻫ ﹰﺎ‪.‬‬
‫ﺭﻭﺣﻲ‪ ،‬ﻭﺍﻟﺬﻱ ﹸ‬
‫ﻣﺘﻮﺟﻪ ﺇﱃ ﺍﻟﻘﻠﺐ ﺃﻛﺜﺮ ﻣﻨﻪ ﺇﱃ ﺍﻟﻌﻘﻞ ﻭﻣﺘﻄ ﹼﻠﻊ ﺇﱃ ﺍﻟﺬﻭﻕ ﺍﻟﺮﻭﺣﻲ ﺃﻛﺜﺮ ﻣﻨﻪ‬
‫ﹼ‬ ‫ﻫﺬﺍ ﺍﻟﺪﺭﺱ‬
‫ﺇﱃ ﺍﻟﺪﻟﻴﻞ ﺍﳌﻨﻄﻘﻲ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٣٤‬‬

‫‬
‫﴿‪x w v * t s r q p o n m‬‬
‫‪) ﴾} | { z y‬ﺍﻟﻨﻤﻞ‪(٣٠-٢٩:‬‬
‫ﺳﻨﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺑﻀﻌ ﹰﺔ ﻣﻦ ﺍﻷﴎﺍﺭ‪:‬‬

‫ﺍﻟﴪ ﺍﻷﻭﻝ‪:‬‬
‫ﺭﺃﻳﺖ ﻧﻮﺭ ﹰﺍ ﻣﻦ ﺃﻧﻮﺍﺭ ﴿  ﴾‬
‫ﹸ‬ ‫ﰲ ﺃﺛﻨﺎﺀ ﺗﺄﻣﲇ ﰲ ﺍﻟﺒﺴﻤﻠﺔ‬
‫ﻋﲆ ﺍﻟﺼﻮﺭﺓ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺛﻼﺙ ﻋﻼﻣﺎﺕ ﻧ ﹼﻴﺮﺓ ﺳﺎﻃﻌﺔ ﻟﻠﺮﺑﻮﺑﻴﺔ ﻋﲆ ﺳﻴﲈﺀ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﻋﲆ ﹶﻗﺴﲈﺕ ﻭﺟﻪ‬
‫ﹶ‬ ‫ﱠ‬
‫ﺇﻥ ﻫﻨﺎﻙ‬
‫ﹲ‬
‫ﻣﺘﺪﺍﺧﻞ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﻭﻋﲆ ﻣﻼﻣﺢ ﻭﺟﻪ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﺰﺍﻫﺮﺓ ﻭﺍﻵﻳﺎﺕ ﺍﻟﺴﺎﻃﻌﺔ‬
‫ﻧﻤﻮﺫﺝ ﺍﻵﺧﺮ ﻭﻣﺜﺎﻟﻪ‪.‬‬
‫ﹶ‬ ‫ﺑﻌﻀﻬﺎ ﰲ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﺣﺘﻰ ﺇﻥ ﻛ ﹰ‬
‫ﻼ ﻣﻨﻬﺎ ﻳﺒﲔ‬ ‫ﹸ‬
‫ﻓﺎﻟﻌﻼﻣﺔ ﺍﻷﻭﱃ‪ :‬ﻫﻲ ﻋﻼﻣ ﹸﺔ ﺍﻷﹸﻟﻮﻫﻴﺔ‪ ،‬ﺗﻠﻚ ﺍﻵﻳﺔ ﺍﻟﻜﱪ￯‪ ،‬ﺍﻟﺴﺎﻃﻌ ﹸﺔ ﻣﻦ ﺍﻟﺘﻌﺎﻭﻥ‬
‫ﻭﺍﻟﺘﺴﺎﻧﺪ ﻭﺍﻟﺘﻌﺎﻧﻖ ﻭﺍﻟﺘﺠﺎﻭﺏ ﺍﳉﺎﺭﻱ ﰲ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻮﻥ ﻛﻠﻪ؛ ﺑﺤﻴﺚ ﻳﺘﻮﺟﻪ ﴿ ! "﴾‬
‫ﺇﻟﻴﻬﺎ ﻭﻳﺪﻝ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺍﻟﻌﻼﻣﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻲ ﻋﻼﻣﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ‪ ،‬ﺗﻠﻚ ﺍﻵﻳﺔ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﺍﻟﺰﺍﻫﺮ ﹸﺓ ﻣﻦ ﺍﻟﺘﺸﺎﺑﻪ‬
‫ﻭﺍﻟﺘﻨﺎﺳﺐ ﻭﺍﻻﻧﺘﻈﺎﻡ ﻭﺍﻻﻧﺴﺠﺎﻡ ﻭﺍﻟﻠﻄﻒ ﻭﺍﻟﺮﲪﺔ ﺍﻟﺴﺎﺭﻱ ﰲ ﺗﺮﺑﻴﺔ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ؛‬
‫ﻳﺘﻮﺟﻪ ﴿ ! " ‪ ﴾#‬ﺇﻟﻴﻬﺎ ﻭﻳﺪﻝ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺑﺤﻴﺚ ﹼ‬
‫ﺛﻢ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻭﻫﻲ ﻋﻼﻣﺔ ﺍﻟﺮﺣﻴﻤﻴﺔ‪ ،‬ﺗﻠﻚ ﺍﻟﻌﻼﻣﺔ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﺍﻟﻈﺎﻫﺮ ﹸﺓ ﻣﻦ ﻟﻄﺎﺋﻒ‬
‫ﺍﻟﺮﺃﻓﺔ ﺍﻹﳍﻴﺔ ﻭﺩﻗﺎﺋﻖ ﺷﻔﻘﺘﻬﺎ ﻭﺃﺷﻌﺔ ﺭﲪﺘﻬﺎ ﺍﳌﻨﻄﺒﻌﺔ ﻋﲆ ﺳﻴﲈﺀ ﺍﳌﺎﻫﻴﺔ ﺍﳉﺎﻣﻌﺔ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﺑﺤﻴﺚ‬
‫ﻳﺘﻮﺟﻪ ﺍﺳﻢ »ﺍﻟﺮﺣﻴﻢ« ﺍﻟﺬﻱ ﰲ ﴿  ﴾ ﺇﻟﻴﻬﺎ ﻭﻳﺪﻝ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﹼ‬
‫ﻋﻨﻮﺍﻥ ﹸﻗﺪﳼ ﻟﺜﻼﺙ ﺁﻳﺎﺕ ﻣﻦ ﺁﻳﺎﺕ‬ ‫ﹲ‬ ‫ﺃﻱ ﺇﻥ ﴿  ﴾‬
‫ﺍﻷﺣﺪﻳﺔ‪ ،‬ﺣﺘﻰ ﺇﻧﻪ ﹸﻳﺸﻜﹼﻞ ﹶﺳﻄﺮ ﹰﺍ ﻧﻮﺭﺍﻧﻴ ﹰﺎ ﰲ ﻛﺘﺎﺏ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﳜﻂ ﺧﻄ ﹰﺎ ﺳﺎﻃﻌ ﹰﺎ ﰲ ﺻﺤﻴﻔﺔ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﻻ ﻣﻦ‬‫ﻭﻳﻤﺜﻞ ﺣﺒﻼﹰ ﻣﺘﻴﻨ ﹰﺎ ﺑﲔ ﺍﳋﺎﻟﻖ ﻭﺍﳌﺨﻠﻮﻕ‪ .‬ﺃﻱ ﺃﻥ ﴿  ﴾ ﻧﺰﻭ ﹰ‬
‫‪١٣٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ ﻳﺮﺗﺒﻂ ﻃﺮﻓﻪ ﻭﳖﺎﻳﺘﻪ ﺑﺎﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺛﻤﺮﺓ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﻧﺴﺨ ﹸﺔ ﺍﻟﻌﺎﱂ ﺍﳌﺼﻐﺮﺓ‪،‬‬
‫ﻣﻤﻬﺪ ﹰﺍ ﻟﻌﺮﻭﺝ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻋﺮﺵ ﻛﲈﻻﺗﻪ‪.‬‬ ‫ﺍﻟﻔﺮﺵ ﺑﺎﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﺳﺒﻴ ﹰ‬
‫ﻼ ﹶ‬ ‫ﹶ‬ ‫ﻓﲑﺑﻂ‬

‫ﺍﻟﴪ ﺍﻟﺜﺎﲏ‪:‬‬
‫ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﺒﲔ ﺩﻭﻣ ﹰﺎ ﲡﲇ »ﺍﻷﺣﺪﻳﺔ« ﺿﻤﻦ ﲡﲇ »ﺍﻟﻮﺍﺣﺪﻳﺔ« ﹸ‬
‫ﻟﻴﺤﻮﻝ ﺩﻭﻥ ﻏﺮﻕ‬
‫ﺍﻟﻌﻘﻮﻝ ﻭﺗﺸﺘﺘﻬﺎ ﰲ ﺗﻠﻚ »ﺍﻟﻮﺍﺣﺪﻳﺔ« ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﳐﻠﻮﻗﺎﺕ ﻛﺜﲑﺓ ﻻ ﳛﴫﻫﺎ ﺍﻟ ﹼﻌﺪ‪.‬‬
‫ﻭﻟﻨﻮﺿﺢ ﺫﻟﻚ ﺑﻤﺜﺎﻝ‪:‬‬
‫ﺫﺍﺕ ﺍﻟﺸﻤﺲ ﰲ ﳎﻤﻮﻉ‬ ‫ﻣﻼﺣﻈﺔ ﹺ‬
‫ﹺ‬ ‫ﺍﻟﺸﻤﺲ ﲢﻴﻂ ﺑﻀﻴﺎﺋﻬﺎ ﺑﲈ ﻻ ﻳﺤﺪﹼ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻓﻸﺟﻞ‬
‫ﺍﻟﺸﻤﺲ ﺫﺍﺗﹶﻬﺎ ﺑﻮﺳﺎﻃﺔ‬
‫ﹸ‬ ‫ﻭﺍﺳﻊ ﺟﺪ ﹰﺍ ﻭﻧﻈﺮ ﺷﺎﻣﻞ‪ .‬ﻟﺬﺍ ﺗ ﹺ‬
‫ﹸﻈﻬ ﹸﺮ‬ ‫ﹲ‬ ‫ﺗﺼﻮﺭ‬
‫ﹲ‬ ‫ﺿﻴﺎﺋﻬﺎ ﻳﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ‬
‫ﻈﻬﺮ ﱡ‬
‫ﻛﻞ ﳌﺎ ﹴﻉ ﺣﺴﺐ ﻗﺎﺑﻠﻴﺘﻪ ﺟﻠﻮ ﹶﺓ ﺍﻟﺸﻤﺲ ﺍﻟﺬﺍﺗﻴﺔ ﻣﻊ‬ ‫ﺍﻧﻌﻜﺎﺱ ﺿﻮﺋﻬﺎ ﰲ ﻛﻞ ﳾﺀ ﺷﻔﺎﻑ‪ ،‬ﺃﻱ ﹸﻳ ﹺ‬
‫ﺍﻟﺸﻤﺲ‬
‫ﹶ‬ ‫ﻛﻞ ﳌﺎﻉ‬ ‫ﺫﺍﺕ ﺍﻟﺸﻤﺲ‪ .‬ﻭﻣﺜﻠﲈ ﹸﻳ ﹺ‬
‫ﻈﻬﺮ ﱡ‬ ‫ﺧﻮﺍﺻﻬﺎ ﻛﺎﻟﻀﻴﺎﺀ ﻭﺍﳊﺮﺍﺭﺓ‪ ،‬ﻭﺫﻟﻚ ﻟﺌﻼ ﺗﹸﻨﺴﻰ ﹸ‬
‫ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﺸﻤﺲ ﻛﺎﳊﺮﺍﺭﺓ ﻭﺍﻟﻀﻴﺎﺀ‬ ‫ﹴ‬ ‫ﺑﺠﻤﻴﻊ ﺻﻔﺎﲥﺎ ﺣﺴﺐ ﻗﺎﺑﻠﻴﺘﻪ‪ ،‬ﲢﻴﻂ ﺃﻳﻀ ﹰﺎ ﱡ‬
‫ﻛﻞ‬
‫ﻭﺃﻟﻮﺍﻧﹺﻪ ﺍﻟﺴﺒﻌﺔ ﱢ‬
‫ﺑﻜﻞ ﻣﺎ ﻳﻘﺎﺑﻠﻬﺎ ﻣﻦ ﺃﺷﻴﺎﺀ‪.‬‬
‫ﻭﻻ ﻣﺸﺎﺣﺔ ﰲ ﺍﻷﻣﺜﺎﻝ ﴿ ‪ ﴾ j i h‬ﻓﻜﲈ ﱠ‬
‫ﺃﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ ﺗﺠﻠﻴ ﹰﺎ‬
‫ﹴ‬
‫ﻭﺑﺨﺎﺻﺔ ﰲ ﻣﺮﺁﺓ ﻣﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﰲ ﻛﻞ ﳾﺀ ﺑﺠﻤﻴﻊ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ ،‬ﻭﻻﺳﻴﲈ ﰲ ﺍﻷﺣﻴﺎﺀ‪،‬‬
‫ﻛﺬﻟﻚ ﻛﻞ ﺍﺳﻢ ﻣﻦ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﳌﻮﺟﻮﺩﺍﺕ ﳛﻴﻂ ﺑﺎﳌﻮﺟﻮﺩﺍﺕ ﺟﻤﻴﻌ ﹰﺎ ﻣﻦ ﺣﻴﺚ‬
‫ﻧﺼﺐ ﻋﲔ ﺍﻹﻧﺴﺎﻥ‬
‫ﹶ‬ ‫ﻃﺎﺑﻊ ﺍﻷﺣﺪﻳﺔ ﰲ ﺍﻟﻮﺍﺣﺪﻳﺔ‬
‫ﹶ‬ ‫ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻮﺍﺣﺪﻳﺔ‪ .‬ﻓﻴﻀﻊ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‬
‫ﺍﻟﻘﻠﻮﺏ ﻭﺗﺬﻫﻞ ﻋﻦ‬
‫ﹸ‬ ‫ﹸ‬
‫ﺍﻟﻌﻘﻮﻝ ﻭﺗﻐﻴﺐ ﰲ ﺳﻌﺔ ﺍﻟﻮﺍﺣﺪﻳﺔ ﻭﻟﺌﻼ ﺗﻨﺴﻰ‬ ‫ﻭﺃﻣﺎﻡ ﻧﻈﺮﻩ ﻛﻴﻼ ﺗﻐﺮﻕ‬
‫ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺍﳌﻘﺪﺳﺔ‪.‬‬
‫ﹴ‬
‫ﺛﻼﺙ ﻣﻦ ﺍﻟﻌﻘﺪ ﺍﳌﻬﻤﺔ ﻟﺬﻟﻚ ﺍﻟﻄﺎﺑﻊ‬ ‫ﻓـ ﴿  ﴾ ﻳﺪﻝ ﻋﲆ‬
‫ﺍﳌﻤﻴﺰ ﻭﻳﺒﻴﻨﻬﺎ‪.‬‬

‫ﺍﻟﴪ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﻣﺸﺎﻫﺪ ﺃﻥ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺃﲠﺠﺖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺘﻲ ﻻ ﳛﺪﻫﺎ ﺣﺪﻭﺩ‪..‬‬
‫ﹶ‬ ‫ﺇﻧﻪ ﺑﺪﳞﻲ‪ ،‬ﺑﻞ‬
‫ﻭﺃﻥ ﺍﻟﺮﲪﺔ ﻧﻔﺴﻬﺎ ﻫﻲ ﺍﻟﺘﻲ ﺃﻧﺎﺭﺕ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳌﻐﺸﻴﺔ ﺑﺎﻟﻈﻠﲈﺕ‪..‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٣٦‬‬
‫ﻭﺃﻥ ﺍﻟﺮﲪﺔ ﺃﻳﻀ ﹰﺎ ﻫﻲ ﺍﻟﺘﻲ ﺭ ﱠﺑﺖ ﰲ ﺃﺣﻀﺎﳖﺎ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺘﻘﻠﺒﺔ ﰲ ﺣﺎﺟﺎﺕ ﻻ‬
‫ﺣﺪ ﳍﺎ‪..‬‬
‫ﻭﺣﺪﺏ ﻭﺳﺎﻗﺘﻬﺎ ﻧﺤﻮ‬ ‫ﻭﺃﻥ ﺍﻟﺮﲪﺔ ﺃﻳﻀ ﹰﺎ ﻫﻲ ﺍﻟﺘﻲ ﹼ‬
‫ﻭﺟﻬﺖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﻦ ﻛﻞ ﹶﺻﻮﺏ ﹶ‬
‫ﱠ‬
‫ﻭﺳﺨﺮﺗﹾﻬﺎ ﻟﻪ‪ ،‬ﺑﻞ ﺟﻌﻠﺘﻬﺎ ﺗﺘﻄﻠﻊ ﺇﱃ ﻣﻌﺎﻭﻧﺘﻪ ﻭﺗﺴﻌﻰ ﻹﻣﺪﺍﺩﻩ‪ ،‬ﻛﲈ ﺗﺘﻮﺟﻪ ﺃﺟﺰﺍ ﹸﺀ‬ ‫ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﺸﺠﺮﺓ ﺇﱃ ﺛﻤﺮﲥﺎ‪..‬‬
‫ﻭﺃﻥ ﺍﻟﺮﲪﺔ ﺃﻳﻀ ﹰﺎ ﻫﻲ ﺍﻟﺘﻲ ﱠ‬
‫ﻋﻤﺮﺕ ﻫﺬﺍ ﺍﻟﻔﻀﺎﺀ ﺍﻟﻮﺍﺳﻊ ﻭﺯ ﱠﻳﻨﺖ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﳋﺎﱄ‪..‬‬
‫ﻭﺃﻥ ﺍﻟﺮﲪﺔ ﻧﻔﺴﻬﺎ ﻫﻲ ﺍﻟﺘﻲ ﺟﻌﻠﺖ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺎﲏ ﹸﻣﺮﺷﺤ ﹰﺎ ﻟﻠﺨﻠﻮﺩ ﻭﺍﻟﺒﻘﺎﺀ‪ ،‬ﱠ‬
‫ﻭﺃﻫﻠﺘﻪ‬
‫ﻟﺘﻠ ﹼﻘﻲ ﺧﻄﺎﺏ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭ ﹶﻣﻨ ﹶﹶﺤﺘﹾﻪ ﻓﻀﻞ ﻭﻻﻳﺘﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ!‬
‫ﻣﺎ ﺩﺍﻣﺖ ﺍﻟﺮﺣﻤ ﹸﺔ ﳏﺒﻮﺑﺔ‪ ،‬ﻭﳍﺎ ﻣﻦ ﺍﻟﻘﻮﺓ ﻭﺍﳉﺎﺫﺑﻴﺔ ﻭﺍﻹﻣﺪﺍﺩ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﻓﺎﺳﺘﻌﺼﻢ‬
‫ﺑﺘﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺑﻘﻮﻟﻚ ﴿  ﴾ ﻭﺍﻧﻘﺬ ﻧﻔﺴﻚ ﻣﻦ ﻫﻮﻝ ﺍﻟﻮﺣﺸﺔ‬
‫ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﺧ ﹼﻠﺼﻬﺎ ﻣﻦ ﺁﻻﻡ ﺣﺎﺟﺎﺕ ﻻﳖﺎﻳﺔ ﳍﺎ‪ ،‬ﹼ‬
‫ﻭﺗﻘﺮﺏ ﺇﱃ ﺫﻱ ﺍﻟﻌﺮﺵ ﺍﳌﺠﻴﺪ‪ ،‬ﻭﻛﻦ ﻣﺨﺎ ﹶﻃﺒ ﹰﺎ‬
‫ﺃﻣﻴﻨ ﹰﺎ ﻭﺧﻠﻴ ﹰ‬
‫ﻼ ﺻﺎﺩﻗ ﹰﺎ ﻟﻪ‪ ،‬ﺑﺄﻧﻮﺍﺭ ﺗﻠﻚ ﺍﻟﺮﲪﺔ ﻭﺭﺃﻓﺘﻬﺎ‪.‬‬
‫ﻭﺟﻌﻞ ﱟ‬
‫ﻛﻞ ﻣﻨﻬﺎ‬ ‫ﹶ‬ ‫ﹴ‬
‫ﺣﻜﻤﺔ ﻣﻘﺪﱠ ﺭﺓ‪،‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺣﺸﺪﹶ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺟﻤ ﹶﻌﻬﺎ ﺣﻮﻝ ﺍﻹﻧﺴﺎﻥ ﺿﻤﻦ‬
‫ﻳﻤﺪ ﻳﺪ ﺍﻟﻌﻮﻥ ﺇﻟﻴﻪ ﻟﺪﻓﻊ ﺣﺎﺟﺎﺗﻪ ﺍﳌﺘﺰﺍﻳﺪﺓ‪ ،‬ﻧﺎﺑﻊ ﺑﻼ ﺷﻚ ﻣﻦ ﺇﺣﺪ￯ ﺣﺎﻟﺘﲔ ﺍﺛﻨﺘﲔ‪ :‬ﻓﺈﻣﺎ ﺃﻥ ﻛﻞ‬
‫ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻳﻌﺮﻑ ﺍﻹﻧﺴﺎﻥ ﻭﻳﻌﻠﻢ ﺑﻪ ﻓﻴﻄﻴﻌﻪ ﻭﻳﺴﻌﻰ ﳋﺪﻣﺘﻪ‪ ،‬ﺃﻱ ﺇﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‬
‫ﺍﻟﻐﺎﺭﻕ ﰲ ﻋﺠﺰ ﻣﻄﻠﻖ ﻳﻤﻠﻚ ﻗﺪﺭﺓ ﺳﻠﻄﺎﻥ ﻣﻄﻠﻖ )ﻭﻫﺬﺍ ﺑﻌﻴﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﻣﻨﻄﻖ ﺍﻟﻌﻘﻞ ﻓﻀ ﹰ‬
‫ﻼ‬
‫ﻋﲈ ﻓﻴﻪ ﻣﻦ ﳏﺎﻻﺕ ﻻ ﲢﺪ(‪ ..‬ﺃﻭ ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻌﺎﻭﻥ ﻭﺍﻹﻣﺪﺍﺩ ﺇﻧﲈ ﻳﺘﻢ ﺑﻌﻠ ﹴﻢ ﳏﻴﻂ ﻟﻘﺎﺩﺭ ﻣﻄﻠﻖ‬
‫ﳏﺘﺠﺐ ﻭﺭﺍﺀ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ..‬ﺃﻱ ﺇﻥ ﺃﻧﻮﺍﻉ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻻ ﺗﻌﺮﻑ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻟﺘﹸﻤﺪ ﻟﻪ ﻳﺪﹶ ﺍﻟﻌﻮﻥ‪ ،‬ﻭﺇﻧﲈ‬
‫ﻫﻲ ﺩﻻﺋﻞ ﻋﲆ ﹶﻣﻦ ﻳﻌﺮﻑ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺮﲪﻪ‪ ،‬ﻭﻳﻌﻠﻢ ﺑﺤﺎﻟﻪ‪ ..‬ﻭﻫﻮ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺣﻴﻢ‪.‬‬
‫ﺍﻟﺮﺏ ﺍﻟﺮﺣﻴﻢ‪،‬‬ ‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ ﻋﹸﺪﹾ ﺇﱃ ﺭﺷﺪﻙ! ﹶﺃﻭ ﻳﻤﻜﻦ ﹼﺃﻻ ﻳﻌﻠﻢ ﺑﻚ ﹼ‬
‫ﻭﺃﻻ ﻳﺮﺍﻙ ﻫﺬﺍ ﱡ‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺩﻓﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﳌﻌﺎﻭﻧﺘﻚ ﻣﻠﺒﻴ ﹰﺔ ﲨﻴﻊ ﺣﺎﺟﺎﺗﻚ؟‬
‫ﹺ‬
‫ﺑﻌﻠﻤﻪ ﻫﺬﺍ ﺑﺈﺳﺒﺎﻍ ﺭﲪﺘﻪ ﻋﻠﻴﻚ‪ ،‬ﻓﲈ ﻋﻠﻴﻚ ﹼﺇﻻ ﺑﺬﻝ‬ ‫ﻓﲈ ﺩﺍﻡ ﺳﺒﺤﺎﻧﻪ ﻳﻌﻠﻢ ﺑﻚ ﻭﻳ ﹺ‬
‫ﻌﻠ ﹸﻤﻚ‬ ‫ﹸ‬ ‫ﹶ ﹸ‬
‫ﺍﳉﻬﺪ ﳌﻌﺮﻓﺘﻪ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻹﻇﻬﺎﺭ ﻣﻌﺮﻓﺘﻚ ﻟﻪ ﺑﺘﻮﻗﲑ ﺃﻭﺍﻣﺮﻩ‪.‬‬
‫‪١٣٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﻭﺍﻟﻌﻠﻢ‬
‫ﹶ‬ ‫ﻭﺍﻋﻠﻢ ﻳﻘﻴﻨ ﹰﺎ ﺃﻧﻪ ﻟﻴﺴﺖ ﹼﺇﻻ ﺣﻘﻴﻘ ﹸﺔ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ‪-‬ﺍﻟﺘﻲ ﺗﺴﻊ ﺍﻟﺤﻜﻤ ﹶﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ‬
‫ﻭﺟ ﹶﻌ ﹶﻠﺘﻬﺎ ﻃﻮﻉ ﺇﺭﺍﺩﺗﻚ‪ ،‬ﻭﺃﻧﺖ ﺍﳌﺨﻠﻮﻕ ﺍﻟﻀﻌﻴﻒ‬‫ﺮﺕ ﻟﻚ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﹶ‬ ‫ﺳﺨ ﹾ‬ ‫ﻭﺍﻟﻘﺪﺭﺓ‪ -‬ﻗﺪ ﱠ‬
‫ﺍﻟﺼﻐﲑ ﺍﻟﻌﺎﺟﺰ ﺍﻟﻔﻘﲑ ﺍﻟﻔﺎﲏ‪.‬‬
‫ﻓﺮﲪ ﹲﺔ ﻋﻈﻴﻤﺔ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﻭﺍﺳﻌ ﹲﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﺪﺭ‪ ..‬ﻻﺷﻚ ﺃﳖﺎ ﺗﻄﻠﺐ ﻣﻨﻚ ﺷﻜﺮ ﹰﺍ ﻛﻠﻴ ﹰﺎ‬
‫ﺧﺎﻟﺼ ﹰﺎ‪ ،‬ﻭﺗﻌﻈﻴﻤ ﹰﺎ ﻻ ﹶﻳﺸﻮ ﹸﺑﻪ ﳾ ﹲﺀ‪.‬‬
‫ﺍﻟﺸﻜﺮ ﺍﻟﻜﲇ ﻭﺍﻟﺘﻌﻈﻴﻢ ﺍﳋﺎﻟﺺ ﹼﺇﻻ‬ ‫ﹶ‬ ‫ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﻻ ﹸﻳﱰﺟﻢ ﻟﻚ ﺫﻟﻚ‬
‫﴿  ﴾ ‪ .‬ﻓﻘﻠﻪ‪ ،‬ﻭﺍﲣﺬﻩ ﻭﺳﻴﻠ ﹰﺔ ﻟﺒﻠﻮﻏﻚ ﺗﻠﻚ ﺍﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ‪،‬‬
‫ﻭﺍﺟﻌﻠﻪ ﺷﻔﻴﻌ ﹰﺎ ﻟﻚ ﻟﺪ￯ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪.‬‬
‫ﻧﺴﺞ‬
‫ﺃﻇﻬﺮ ﻣﻦ ﺍﻟﺸﻤﺲ ﰲ ﻛﺒﺪ ﺍﻟﺴﲈﺀ؛ ﺇﺫ ﻛﲈ ﳛﺼﻞ ﹸ‬‫ﹸ‬ ‫ﻭﻇﻬﻮﺭﻫﺎ‬
‫ﹶ‬ ‫ﺣﻘ ﹰﺎ! ﺇﻥ ﻭﺟﻮ ﹶﺩ ﺍﻟﺮﲪﺔ‬
‫ﹴ‬ ‫ﹴ‬
‫ﺧﻴﻮﻁ ﲤﺘﺪ ﻣﻦ ﻛﻞ ﺟﻬﺔ ﻧﺤﻮ‬ ‫ﻭﺳﺪﺍﻩ ﻭﻣﻦ ﺍﻧﺘﻈﺎﻡ ﺃﻭﺿﺎﻉ‬ ‫ﻧﻘﺶ ﲨﻴﻞ ﰲ ﺍﳌﺮﻛﺰ ﻣﻦ ﺗﻨﺎﺳﻖ ﹸﻟ ﹶ‬
‫ﺤﻤﺘﻪ ﹶ‬
‫ﹶ‬
‫ﺧﻴﻮﻁ ﺷﻌﺎﻉ ﺍﻟﻨﻮﺭ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﲡﲇ ﺃﻟﻒ ﺍﺳﻢ ﻭﺍﺳﻢ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ‪ ،‬ﻭﺍﳌﻤﺘﺪﺓ‬ ‫ﺍﳌﺮﻛﺰ‪ ..‬ﻓﺈﻥ‬
‫ﺇﱃ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﺸﺎﺳﻊ ﺗﻨﺴﺞ ﻋﲆ ﺳﻴﲈﺋﻪ ﻧﺴﻴﺠ ﹰﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﺮﻭﻋﺔ ﻭﺍﳉﲈﻝ ﺿﻤﻦ ﺇﻃﺎﺭ ﺍﻟﺮﲪﺔ‬
‫‪-‬ﺃﻭﺿﺢ ﻣﻦ ﺍﻟﺸﻤﺲ ﻟﻠﻌﻴﻮﻥ‪ -‬ﺧﺘﻤ ﹰﺎ ﻭﺍﺿﺤ ﹰﺎ ﻟﻠﺮﺣﻴﻤﻴﺔ‪ ،‬ﻭﻧﻘﺸ ﹰﺎ‬
‫ﹶ‬ ‫ﺍﻟﺴﺎﺑﻐﺔ‪ ،‬ﺣﺘﻰ ﹸﻳ ﹺ‬
‫ﻈﻬﺮ ﻟﻠﻌﻘﻮﻝ‬
‫ﺭﺍﺋﻌ ﹰﺎ ﻟﻠﺸﻔﻘﺔ ﻭﺍﻟﺮﺃﻓﺔ‪ ،‬ﻭﺷﻌﺎﺭ ﹰﺍ ﺑﺪﻳﻌ ﹰﺎ ﻟﻠﻌﻨﺎﻳﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻳﻨ ﹼﻈﻢ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ ﻭﺍﻟﻌﻨﺎﴏ ﻭﺍﳌﻌﺎﺩﻥ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ‪،‬‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻭﺳﺪﺍﻩ‪ ،‬ﻭﺧﻴﻮ ﹸﻃﻪ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ‪،‬‬ ‫ﹴ‬
‫ﻧﻘﺶ ﺑﺪﻳ ﹴﻊ ﹶ‬ ‫ﻭﻳﻨﺴﻘﻬﺎ ﺟﻤﻴﻌ ﹰﺎ ﺑﺄﺷﻌﺔ ﺃﻟﻒ ﺍﺳﻢ ﻭﺍﺳﻢ‪ ،‬ﻛﺄﳖﺎ ﹸﻟﺤﻤ ﹸﺔ‬
‫ﻭﻳﺴﺨﺮﻫﺎ ﺟﻤﻴﻌ ﹰﺎ ﰲ ﺧﺪﻣﺔ ﺍﳊﻴﺎﺓ‪ ..‬ﻭﺍﻟﺬﻱ ﹸﻳﻈﻬﺮ ﺭﺃﻓﺘﹶﻪ ﻭﺷﻔﻘﺘﻪ ﻋﲆ ﺍﳋﻠﻖ ﺃﲨﻌﲔ ﺑﲈ ﺃﻭﺩﻉ‬
‫ﹼ‬
‫ﰲ ﺍﻟﻮﺍﻟﺪﺍﺕ ‪-‬ﻣﻦ ﻧﺒﺎﺕ ﻭﺣﻴﻮﺍﻥ‪ -‬ﺗﻠﻚ ﺍﻟﺸﻔﻘﺔ ﺍﳊﻠﻮﺓ ﺍﻟﻠﺬﻳﺬﺓ ﲡﺎﻩ ﺻﻐﺎﺭﻫﺎ‪ ..‬ﻭﺍﻟﺬﻱ ﺃﻇﻬﺮ‬
‫ﺃﺳﻄﻊ ﲡﻠﻴﺎﺕ ﺭﲪﺘﻪ‪ ،‬ﻭﺃﲨﻞ ﻧﻘﻮﺵ ﺭﺑﻮﺑﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺑﺘﺴﺨﲑﻩ ﺍﻷﺣﻴﺎﺀ ﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻣﺒﻴﻨ ﹰﺎ‬
‫ﺑﻪ ﻣﻨﺰﻟﺔ ﺍﻹﻧﺴﺎﻥ ﻟﺪﻳﻪ ﻭﺃﳘﻴﺘﻪ ﻋﻨﺪﻩ‪ ..‬ﻫﻮ ﺍﻟﺮﲪﻦ ﺫﻭ ﺍﳉﲈﻝ ﺍﻟﺬﻱ ﺟﻌﻞ ﺭﲪﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ ﻫﺬﻩ‬
‫ﺷﻔﻴﻌ ﹰﺔ ﻣﻘﺒﻮﻟﺔ ﻣﺄﻧﻮﺳﺔ ﻟﺪ￯ ﻏﻨﺎﻩ ﺍﳌﻄﻠﻖ‪ ،‬ﻳﺘﺸ ﹼﻔﻊ ﲠﺎ ﺫﻭﻭ ﺍﳊﻴﺎﺓ ﻭﺍﻹﻧﺴﺎﻥ ﺍﳌﻔﺘﻘﺮ ﻓﻘﺮ ﹰﺍ ﻣﻄﻠﻘ ﹰﺎ ﺇﱃ‬
‫ﺗﻠﻚ ﺍﻟﺮﲪﺔ‪.‬‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ!‬
‫ﺇﻥ ﻛﻨﺖ ﺇﻧﺴﺎﻧ ﹰﺎ ﺣﻘ ﹰﺎ‪ ،‬ﻓﻘﻞ‪ ﴾  ﴿ :‬ﻟﺘﻈﻔﺮ ﺑﺬﻟﻚ ﺍﻟﺸﻔﻴﻊ‪.‬‬
‫ﹾ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٣٨‬‬
‫ﻃﻮﺍﺋﻒ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﺘﻲ ﺗﺮﺑﻮ ﻋﲆ‬
‫ﹶ‬ ‫ﻣﺸﺎﻫﺪ ﺃﻥ ﺍﻟﺮﲪﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﺮﰊ‬
‫ﹶ‬ ‫ﺇﻧﻪ ﺑﺪﳞﻲ‪ ،‬ﺑﻞ‬
‫ﺃﺭﺑﻌﲈﺋﺔ ﺃﻟﻒ ﻃﺎﺋﻔﺔ‪ ،‬ﺭﻏﻢ ﺗﺒﺎﻳﻨﻬﺎ ﻭﺗﻨﻮﻋﻬﺎ‪ ..‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺪﻳﺮ ﺃﻣﻮﺭﻫﺎ ﺟﻤﻴﻌ ﹰﺎ ﺑﻼ ﺍﻟﺘﺒﺎﺱ ﻭﻻ ﻧﺴﻴﺎﻥ‬
‫ﻭﺿ ﹶﻌ ﹾﺖ ﲠﺬﻩ ﺍﻹﺩﺍﺭﺓ‬
‫ﺃﻧﺴﺐ ﻭﻗﺖ ﻭﺃﻛﻤﻞ ﻧﻈﺎﻡ ﻭﺃﺗﻢ ﺣﻜﻤﺔ ﻭﺃﻭﻓﻖ ﻋﻨﺎﻳﺔ‪ ،‬ﺣﺘﻰ ﹶ‬ ‫ﹺ‬ ‫ﻭﻻ ﺍﺧﺘﻼﻁ‪ ،‬ﻭﰲ‬
‫ﻭﺧﺘﻤﻬﺎ ﻋﲆ ﺳﻴﲈﺀ ﺍﻷﺭﺽ‪.‬‬
‫ﹶ‬ ‫ﻃﺎﺑﻊ ﺍﻷﺣﺪﻳﺔ‬
‫ﻭﺍﻟﱰﺑﻴﺔ ﹶ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﺮﲪﺔ ﺛﺎﺑﺖ ﻭﻗﻄﻌﻲ ﻛﻮﺟﻮﺩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳌﺒﺜﻮﺛﺔ ﻋﲆ ﺍﻷﺭﺽ‪ ،‬ﻛﲈ‬
‫ﺃﻥ ﺩﻻﺋﻞ ﲢﻘﻘﻬﺎ ﺑﻌﺪﺩ ﺗﻠﻚ ﺍﳌﻮﺟﻮﺩﺍﺕ‪.‬‬
‫ﻭﺧﺘﻢ ﺍﻟﺮﲪﺔ ﻭﻃﺎﺑ ﹶﻌﻬﺎ‪ ،‬ﻓﺈﻥ ﻋﲆ‬
‫ﹶ‬ ‫ﻭﻣﺜﻠﲈ ﻧﺸﺎﻫﺪ ﻋﲆ ﻭﺟﻪ ﺍﻷﺭﺽ ﺁﻳ ﹶﺔ ﺍﻷﺣﺪﻳﺔ ﻭﺳﻤﺘﹶﻬﺎ‬
‫ﻃﺎﺑﻊ ﺍﻟﺮﲪﺔ‪ ..‬ﻫﺬﺍ ﺍﻟﻄﺎﺑﻊ ﻭﺍﳋﺘﻢ ﻟﻴﺲ ﺑﺄﻗﻞ ﻭﺿﻮﺣ ﹰﺎ ﻣﻦ‬
‫ﹶ‬ ‫ﺳﻴﲈﺀ ﺍﳌﺎﻫﻴﺔ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﻳﻀ ﹰﺎ‬
‫ﺫﻟﻚ ﺍﻟﺬﻱ ﻋﲆ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﻭﻻ ﻣﻦ ﺫﻟﻚ ﺍﻟﺬﻱ ﻋﲆ ﻭﺟﻪ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ..‬ﺑﻞ ﺇﻥ ﺳﻤﺔ ﻫﺬﻩ ﺍﻟﺮﲪﺔ‬
‫ﳍﺎ ﻣﻦ ﺍﳉﺎﻣﻌﻴﺔ ﻭﺍﻟﺸﻤﻮﻝ ﺣﺘﻰ ﻛﺄﳖﺎ ﺑﺆﺭ ﹲﺓ ﻻ ﹼﻣ ﹲﺔ ﻷﻧﻮﺍﺭ ﲡﻠﻴﺎﺕ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ‪.‬‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ!‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻭﻫﺐ ﻟﻚ ﻫﺬﻩ ﺍﻟﺴﻴﲈﺀ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﻭﺿﻊ ﻋﻠﻴﻬﺎ ﺍﻟﺮﺣﻤ ﹶﺔ ﹶ‬
‫ﻭﺧﺘﹶﻤﻬﺎ ﺑﺨﺘﻢ ﺍﻷﺣﺪﻳﺔ‪،‬‬
‫ﺪ￯‪ ،‬ﻭﻻ ﻳﻜﱰﺙ ﺑﻚ ﻭﻻ ﳞﺘﻢ ﻭﻻ ﻳﺮﺍﻗﺐ ﺃﻋﲈﻟﻚ ﻭﺣﺮﻛﺎﺗﻚ؟ ﹶﺃﻭ ﻣﻦ‬ ‫ﹺ‬
‫ﺃﻣﻦ ﺍﳌﻤﻜﻦ ﺃﻥ ﻳﱰﻛﻚ ﹸﺳ ﹰ‬
‫ﺍﳌﻤﻜﻦ ﺃﻥ ﳚﻌﻞ ﺣﺮﻛﺔ ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﺘﻮﺟﻬﺔ ﺇﻟﻴﻚ ﻋﺒﺜ ﹰﺎ ﻻ ﹶ‬
‫ﻃﺎﺋﻞ ﻣﻦ ﻭﺭﺍﺋﻬﺎ؟ ﺃﻭ ﳚﻌﻞ ﺷﺠﺮﺓ‬
‫ﺍﳋﻠﻘﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺷﺠﺮﺓ ﺗﺎﻓﻬﺔ‪ ،‬ﻭﺛﻤﺮﲥﺎ ﺛﻤﺮﺓ ﻓﺎﺳﺪﺓ؟ ﺃﻡ ﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﻳﻀﻊ ﺭﲪﺘﻪ ﺍﻟﻈﺎﻫﺮﺓ ﻇﻬﻮﺭ‬
‫ﻣﻮﺿﻊ‬
‫ﹶ‬ ‫ﺍﻟﺸﻤﺲ ‪-‬ﻭﺍﻟﺘﻲ ﻻ ﲢﺘﻤﻞ ﺷﻜ ﹰﺎ ﻭﻻ ﺭﻳﺒ ﹰﺎ‪ -‬ﻭﻳﻀﻊ ﺣﻜﻤﺘﹶﻪ ﺍﻟﻮﺍﺿﺤﺔ ﻭﺿﻮﺡ ﺍﻟﻨﻮﺭ‪،‬‬
‫ﺍﻹﻧﻜﺎﺭ ﻭﺍﳉﺤﻮﺩ؟ ﻛﻼ‪ ..‬ﺛﻢ ﻛﻼ‪ ..‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮ ﹰﺍ ﻛﺒﻴﺮ ﹰﺍ‪.‬‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ!‬
‫ﺍﻋﻠﻢ ﺃﻥ ﻟﺒﻠﻮﻍ ﻋﺮﺵ ﺗﻠﻚ ﺍﻟﺮﲪﺔ ﻣﻌﺮﺍﺟ ﹰﺎ‪ ..‬ﺫﻟﻚ ﺍﳌﻌﺮﺍﺝ ﻫﻮ‪:‬‬
‫﴿  ﴾‬
‫ﻓﺈﻥ ﺷﺌﺖ ﺃﻥ ﺗﻌﺮﻑ ﻣﺪ￯ ﺃﳘﻴﺔ ﻫﺬﺍ ﺍﳌﻌﺮﺍﺝ ﻭﻣﺪ￯ ﻋﻈﻤﺘﹺﻪ ﻭﻣﻜﺎﻧﺘﻪ ﻓﺎﻧﻈﺮ ﺇﱃ ﻣﺴﺘﻬﻞ‬
‫ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺒﺎﻟﻐﺔ ﻣﺎﺋﺔ ﻭﺃﺭﺑﻊ ﻋﴩﺓ ﺳﻮﺭﺓ‪ ،‬ﻭﺍﻧﻈﺮ ﺑﺪﺍﻳﺎﺕ ﻛﻞ ﻛﺘﺎﺏ ﻗ ﹼﻴﻢ‪ ،‬ﻭﻻﺣﻆ ﺑﺪﺀ‬
‫ﻛﻞ ﺃﻣﺮ ﺫﻱ ﺑﺎﻝ‪ .‬ﺣﺘﻰ ﹸﻳﻌﺪﹼ ﺣﺠﺔ ﻗﺎﻃﻌﺔ ﻋﲆ ﻋﻈﻤﺔ ﺍﻟﺒﺴﻤﻠﺔ ﻭﻋﻠﻮ ﻗﺪﺭﻫﺎ ﻣﺎ ﻗﺎﻟﻪ ﺍﻹﻣﺎﻡ ﺍﻟﺸﺎﻓﻌﻲ‬
‫‪١٣٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﺃﻣﺜﺎﻟﻪ ﻣﻦ ﺍﳌﺠﺘﻬﺪﻳﻦ ﺍﻟﻌﻈﺎﻡ‪» :‬ﺇ ﱠﻥ ﺍﻟﺒﺴﻤﻠﺔ ﺭﻏﻢ ﺃﳖﺎ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻓﺈﳖﺎ ﻧﺰﻟﺖ ﰲ‬
‫ﺍﻟﻘﺮﺁﻥ ﻣﺎﺋﺔ ﻭﺃﺭﺑﻊ ﻋﴩﺓ ﻣﺮﺓ«‪.‬‬
‫)‪(١‬‬

‫ﺍﻟﴪ ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﻛﻞ ﹶﻣﻦ ﻳﻘﻮﻝ‪. ﴾3 2 ﴿ :‬‬ ‫ﹴ‬
‫ﳐﻠﻮﻗﺎﺕ ﻻ ﺣﺪﹼ ﳍﺎ‪ ،‬ﻻ ﳛﻴﻂ ﺑﻪ ﱡ‬ ‫ﱠ‬
‫ﺇﻥ ﲡﲇ ﺍﻟﻮﺍﺣﺪﻳﺔ ﰲ‬
‫ﺍﻟﻔﻜﺮ ﻭﻳﺘﻴﻪ ﰲ ﺗﻠﻚ ﺍﻟﻜﺜﺮﺓ‪ ،‬ﺇﺫ ﻳﻠﺰﻡ ﳌﻼﺣﻈﺔ ﺫﺍﺕ ﺍﷲ ﺍﻷﺣﺪ ﻣﻦ ﺧﻼﻝ ﳎﻤﻮﻉ‬
‫ﹸ‬ ‫ﺣﻴﺚ ﻳﺘﺸﺘﺖ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻟﺪ￯ ﺧﻄﺎﺏ‪ ﴾5 4 3 2 ﴿ :‬ﻭﺟﻮ ﹶﺩ ﹴ‬
‫ﻗﻠﺐ ﻭﺍﺳ ﹴﻊ ﻳﺴﻊ ﺍﻷﺭﺽ‬
‫ﻛﻠﻬﺎ‪.‬‬
‫ﻓﺒﻨﺎﺀ ﻋﲆ ﻫﺬﺍ ﺍﻟﴪ ﺍﻟﺪﻗﻴﻖ ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺒﻴﻦ ﺑﺠﻼﺀ ﻃﺎﺑﻊ ﺍﻷﺣﺪﻳﺔ ﰲ ﻛﻞ ﹴ‬
‫ﺟﺰﺀ ﻣﺜﻠﲈ‬ ‫ﹶ‬ ‫ﹼ‬ ‫ﹰ‬
‫ﻛﻞ ﺷﺨﺺ ‪-‬ﻣﻬﲈ‬ ‫ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﺫﺍﺕ ﺍﷲ ﺍﻷﺣﺪ‪ ،‬ﻭﻟﻴﺘﻤﻜﻦ ﱡ‬
‫ﹸ‬ ‫ﹸﻳ ﹺ‬
‫ﻈﻬﺮﻩ ﰲ ﻛﻞ ﻧﻮﻉﹴ‪ ،‬ﻭﺫﻟﻚ ﻟﺘ ﹶﹸﺸﺪﱠ‬
‫ﺍﻟﺘﻮﺟﻪ ﺍﳌﺒﺎﴍ ﰲ ﺧﻄﺎﺑﻪ ‪ ﴾5 4 3 2 ﴿ :‬ﺇﱃ ﺫﺍﺕ ﺍﷲ‬
‫ﹼ‬ ‫ﺑﻠﻐﺖ ﻣﺮﺗﺒﺘﹸﻪ‪ -‬ﻣﻦ‬
‫ﹾ‬
‫ﺍﻷﻗﺪﺱ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺩﻭﻥ ﺗﻜ ﹼﻠﻒ ﺃﻭ ﺻﻌﻮﺑﺔ‪.‬‬
‫ﻓﺘﺒﻴﺎﻧ ﹰﺎ ﳍﺬﺍ ﺍﻟﴪ ﺍﻟﻌﻈﻴﻢ ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻋﻨﺪﻣﺎ ﻳﺒﺤﺚ ﰲ ﺁﻳﺎﺕ ﺍﷲ ﰲ ﺃﺟﻮﺍﺀ ﺍﻵﻓﺎﻕ‬
‫ﹴ‬
‫ﺟﺰﺋﻴﺔ ﻣﻦ ﺟﺰﺋﻴﺎﲥﺎ‪،‬‬ ‫ﻭﺃﺩﻕ‬ ‫ﹴ‬
‫ﺩﺍﺋﺮﺓ ﻣﻦ ﺩﻭﺍﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ ﱠ‬ ‫ﺃﺻﻐﺮ‬ ‫ﻭﰲ ﺃﻭﺳﻊ ﺍﻟﺪﻭﺍﺋﺮ ﺇﺫﺍ ﺑﻪ ﻳﺬﻛﹸﺮ‬
‫ﹶ‬
‫ﺇﻇﻬﺎﺭ ﹰﺍ ﻟﻄﺎﺑﻊ ﺍﻷﺣﺪﻳﺔ ﺑﻮﺿﻮﺡ ﰲ ﻛﻞ ﳾﺀ‪.‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪:‬‬
‫ﹺ‬
‫ﺑﺂﻳﺎﺕ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻋﻨﺪﻣﺎ ﻳﺒﲔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺁﻳﺎﺕ ﺧﻠﻖ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻳﻌﻘﺒﻬﺎ‬
‫ﺍﻟﻔﻜﺮ ﰲ ﺁﻓﺎﻕ ﺷﺎﺳﻌﺔ‪،‬‬ ‫ﹺ‬
‫ﻭﺑﻴﺎﻥ ﺩﻗﺎﺋﻖ ﺍﻟﻨﻌﻤﺔ ﰲ ﺻﻮﺗﻪ ﻭﺑﺪﺍﺋﻊ ﺍﳊﻜﻤﺔ ﰲ ﻣﻼﳏﻪ‪ ،‬ﻛﻲ ﻻ ﻳﺘﺸﺘﺖ‬
‫ﹸ‬
‫ﺍﻟﺮﻭﺡ ﻣﻌﺒﻮ ﹶﺩﻫﺎ ﺍﳊﻖ ﺩﻭﻥ ﻭﺳﺎﻃﺔ‪.‬‬
‫ﹸ‬ ‫ﺍﻟﻘﻠﺐ ﰲ ﻛﺜﺮﺓ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻭﻟﺘﺒﻠﻎ‬
‫ﹸ‬ ‫ﻭﻻ ﻳﻐﺮﻕ‬
‫ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻵﺗﻴﺔ ﺗﺒﲔ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺑﻴﺎﻧ ﹰﺎ ﻣﻌﺠﺰ ﹰﺍ‪r q p o﴿ :‬‬
‫‪) ﴾ w v u t s‬ﺍﻟﺮﻭﻡ‪.(٢٢ :‬‬

‫ﻭﻛﺬﺍ ﻓﺈﻥ ﺁﻳﺎﺕ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺃﺧﺘﺎ ﹶﻣﻬﺎ ﻣﻊ ﺃﳖﺎ ﻗﺪ ﹸﻭﺿﻌﺖ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﻜﺜﺮﺓ ﻏﲑ‬
‫ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺃﻭﺳﻊ ﺍﻷﺧﺘﺎﻡ ﻭﺃﻛﺜﺮﻫﺎ ﻛﻠﻴﺔ ﺇﱃ ﺃﺻﻐﺮﻫﺎ ﺟﺰﺋﻴﺔ‪ ،‬ﰲ ﺩﻭﺍﺋﺮ ﻣﺘﺪﺍﺧﻠﺔ ﻭﰲ‬
‫)‪ (١‬ﺍﻟﺸﺎﻓﻌﻲ‪ ،‬ﺍﻷﻡ ‪٢٠٨/١‬؛ ﺍﳉﺼﺎﺹ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ‪٨/١‬؛ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺍﳌﺴﺘﺼﻔﻰ ‪٨٢/١‬؛ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺍﻟﺘﺤﻘﻴﻖ ﰲ‬
‫ﺃﺣﺎﺩﻳﺚ ﺍﳋﻼﻑ ‪ ٣٤٧-٣٤٥/١‬ﺍﻟﺰﻭﺍﺋﺪ‪ ،‬ﻧﺼﺐ ﺍﻟﺮﺍﻳﺔ ‪٣٢٧/١‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٤٠‬‬
‫ﻭﺿﻮﺡ ﻫﺬﻩ ﺍﻷﺧﺘﺎﻡ ﻟﻠﻮﺣﺪﺍﻧﻴﺔ ‪-‬ﻣﻬﲈ ﺑﻠﻎ ﻣﻦ ﺍﻟﻈﻬﻮﺭ‪-‬‬
‫ﹶ‬ ‫ﻣﺮﺍﺗﺐ ﻣﺘﻨﻮﻋﺔ ﻭﺃﻧﻮﺍﻉ ﺷﺘﻰ‪ ،‬ﹼﺇﻻ ﺃﻥ‬
‫ﺣﻖ ﺍﻟﻮﻓﺎﺀ ﺣﻘﻴﻘ ﹶﺔ ﺍﳋﻄﺎﺏ ﰲ ﴿ ‪﴾3 2‬‬ ‫ﻓﻬﻮ ﻭﺿﻮﺡ ﺿﻤﻦ ﹴ‬
‫ﻛﺜﺮﺓ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻻ ﹸﻳﻮﰲ ﱠ‬ ‫ﹲ‬
‫ﻟﺬﺍ ﻳﻠﺰﻡ ﻭﺟﻮ ﹶﺩ ﻃﺎﺑﻊ ﺍﻷﺣﺪﻳﺔ ﰲ ﺛﻨﺎﻳﺎ ﺧﺘﻢ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻛﻲ ﻳﻔﺘﺢ ﺍﻟﻄﺮﻳﻖ ﺃﻣﺎﻡ ﺍﻟﻘﻠﺐ ﻟﻠﻮﺻﻮﻝ‬
‫ﺇﱃ ﺫﺍﺕ ﺍﷲ ﺍﻷﻗﺪﺱ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺬﻛﹼﺮﻩ ﺑﺎﻟﻜﺜﺮﺓ‪.‬‬
‫ﹺ‬
‫ﻭﺟﻠﺐ ﺍﻟﻘﻠﻮﺏ ﻧﺤﻮﻫﺎ‪ ،‬ﻓﻘﺪ ﹸﻭﺿﻊ ﻓﻮﻕ‬ ‫ﹺ‬
‫ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﻃﺎﺑﻊ ﺍﻷﺣﺪﻳﺔ‪،‬‬ ‫ﺛﻢ‪ ،‬ﻷﺟﻞ ﻟﻔﺖ‬
‫ﻭﻧﻮﺭ ﺑﺎﻫﺮ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺴﻄﻮﻉ‪ ،‬ﻭﺣﻼﻭ ﹲﺓ‬
‫ﹲ‬ ‫ﺑﺪﻳﻊ ﰲ ﻣﻨﺘﻬﻰ ﺍﳉﺎﺫﺑﻴﺔ‪،‬‬
‫ﻧﻘﺶ ﹲ‬‫ﺗﻠﻚ ﺍﻟﺴﻤﺔ ﻟﻸﺣﺪﻳﺔ ﹲ‬
‫ﺍﻟﺤﺴﻦ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺭﺻﻴﻨﺔ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻘﻮﺓ‪ ،‬ﺗﻠﻚ‬
‫ﻭﲨﺎﻝ ﳏﺒﻮﺏ ﰲ ﻣﻨﺘﻬﻰ ﹸ‬‫ﹲ‬ ‫ﻟﺬﻳﺬﺓ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺬﻭﻕ‪،‬‬
‫ﻭﺧﺘﻢ ﺍﻟﺮﺣﻴﻤﻴﺔ‪.‬‬
‫ﹸ‬ ‫ﻫﻲ ﺳﻤ ﹸﺔ ﺍﻟﺮﲪﺔ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻗﻮﺓ ﺗﻠﻚ ﺍﻟﺮﲪﺔ ﻫﻲ ﺍﻟﺘﻲ ﲡﻠﺐ ﺃﻧﻈﺎﺭ ﺫﻭﻱ ﺍﻟﺸﻌﻮﺭ ﻧﺤﻮﻫﺎ ﻓﺘﹸﻮﺻﻠﻬﺎ ﺇﱃ ﻃﺎﺑﻊ‬
‫ﺍﻷﺣﺪﻳﺔ ﻭﲡﻌﻠﻬﺎ ﺗﻼﺣﻆ ﺫﺍﺕ ﺍﻷﺣﺪ ﺍﻷﻗﺪﺱ ﺣﺘﻰ ﲡﻌﻞ ﺍﻹﻧﺴﺎﻥ ﳛﻈﻰ ﺑﺎﳋﻄﺎﺏ ﺍﳊﻘﻴﻘﻲ ﰲ‬
‫﴿ ‪. ﴾5 4 3 2‬‬
‫ﻓﻬﺮﺱ ﻟﻔﺎﲢﺔ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ‬
‫ﹲ‬ ‫ﻭﻫﻜﺬﺍ ﻓـ ﴿  ﴾ ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ‬
‫ﻭﺧﻼﺻ ﹲﺔ ﳎﻤﻠﺔ ﻟﻪ‪ ،‬ﻗﺪ ﺃﺻﺒﺢ ﻋﻨﻮﺍﻧ ﹰﺎ ﳍﺬﺍ ﺍﻟﴪ ﺍﻟﻌﻈﻴﻢ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﺗﺮﺟﻤﺎﻧ ﹰﺎ ﻟﻪ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﺘﻤﻜﻦ ﻣﻦ‬
‫ﻳﺘﻌﺮﻑ‬
‫ﺃﻥ ﻳﻨﺎﻝ ﻫﺬﺍ ﺍﻟﻌﻨﻮﺍﻥ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳚﻮﻝ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺴﺘﻨﻄﻖ ﻫﺬﺍ ﺍﻟﱰﲨﺎﻥ ﹼ‬
‫ﻋﲆ ﺃﴎﺍﺭ ﺍﻟﺮﲪﺔ ﻭﻳﺘﻌﻠﻤﻬﺎ ﻭﻳﺸﺎﻫﺪ ﺃﻧﻮﺍﺭ ﺍﻟﺮﺣﻴﻤﻴﺔ ﻭﺍﻟﺮﺃﻓﺔ‪.‬‬
‫ﺍﻟﴪ ﺍﳋﺎﻣﺲ‪:‬‬
‫ﻟﻘﺪ ﻭﺭﺩ ﰲ ﺣﺪﻳﺚ ﴍﻳﻒ »ﺇﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩ ﹶﻡ ﻋﲆ ﺻﻮﺭﺓ ﺍﻟﺮﲪﻦ«)‪ (١‬ﺃﻭ ﻛﲈ ﻗﺎﻝ ﷺ‪.‬‬
‫ﺍﻟﺤﺪﻳﺚ ﺍﻟﴩﻳﻒ ﺗﻔﺴﻴﺮ ﹰﺍ ﻋﺠﻴﺒ ﹰﺎ ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﻌﻘﺎﺋﺪ‬
‫ﹶ‬ ‫ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻫﺬﺍ‬
‫ﻓﺴ ﹶﺮ ﹲ‬
‫ﱠ‬
‫ﹴ‬
‫ﺍﻹﻳﲈﻧﻴﺔ‪ ،‬ﻭﻻ ﻳﻨﺴﺠﻢ ﻣﻌﻬﺎ‪ .‬ﺑﻞ ﺑﻠﻎ ﺑﺒﻌﺾ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﺸﻖ ﺃﻥ ﻧﻈﺮﻭﺍ ﺇﱃ ﺍﻟﺴﻴﲈﺀ ﺍﳌﻌﻨﻮﻱ‬
‫ﻭﻟﻤﺎ ﻛﺎﻥ ﰲ ﺃﻏﻠﺐ ﺃﻫﻞ ﺍﻟﻌﺸﻖ ﺣﺎﻟ ﹲﺔ ﺍﺳﺘﻐﺮﺍﻗﻴﺔ ﺫﺍﻫﻠ ﹲﺔ‬
‫ﻟﻺﻧﺴﺎﻥ ﻧﻈﺮﺗﹶﻬﻢ ﺇﱃ ﺻﻮﺭﺓ ﺍﻟﺮﲪﻦ! ﹼ‬
‫ﻌﺬﺭﻭﻥ ﰲ ﺗﻠ ﹼﻘﻴﺎﲥﻢ ﺍﳌﺨﺎﻟﻔﺔ ﻟﻠﺤﻘﻴﻘﺔ‪ .‬ﹼﺇﻻ ﺃﻥ ﺃﻫﻞ ﺍﻟﺼﺤﻮ‪ ،‬ﻭﺃﻫﻞ‬
‫ﻭﺍﻟﺘﺒﺎﺱ ﰲ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻠﺮﺑﲈ ﹸﻳ ﹶ‬
‫ﺍﻟﻮﻋﻲ ﻭﺍﻟﺮﺷﺎﺩ ﻳﺮﻓﻀﻮﻥ ﺭﻓﻀ ﹰﺎ ﺑﺎﺗ ﹰﺎ ﺗﻠﻚ ﺍﳌﻌﺎﲏ ﺍﳌﻨﺎﻓﻴﺔ ﻷﺳﺲ ﻋﻘﺎﺋﺪ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﻻ ﻳﻘﺒﻠﻮﳖﺎ‬
‫ﹶﺐ ﺍﻟﺼﻮﺍﺏ‪.‬‬
‫ﺭﺿﻲ ﲠﺎ ﺃﺣﺪﹲ ﻓﻘﺪ ﺳﻘﻂ ﰲ ﺧﻄﺄ ﻭﺟﺎﻧ ﹶ‬ ‫ﹶ‬ ‫ﻗﻄﻌ ﹰﺎ‪ .‬ﻭﻟﻮ‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﳊﺎﻓﻆ ﰲ ﺍﻟﻔﺘﺢ ‪١٨٣/٥‬؛ ﺍﺑﻦ ﺃﺑﻰ ﻋﺎﺻﻢ ﰲ ﺍﻟﺴﻨﺔ ‪٢٢٨/١‬؛ ﺍﻟﻄﱪﺍﻧﻰ ‪٤٣٠/١٢‬؛ ﺍﻟﺪﺍﺭﻗﻄﻨﻰ‪ ،‬ﺍﻟﺼﻔﺎﺕ )ﺹ‬
‫‪ ،٣٦‬ﺭﻗﻢ‪ (٤٨ :‬ﻋﻦ ﺍﺑﻦ ﻋﻤﺮ ﺑﻠﻔﻆ‪) :‬ﻻ ﺗﻘﺒﺤﻮﺍ ﺍﻟﻮﺟﻪ ﻓﺈﻥ ﺍﷲ ﺧﻠﻖ ﺁﺩﻡ ﻋﲆ ﺻﻮﺭﺓ ﺍﻟﺮﲪﻦ ﻋﺰ ﻭﺟﻞ(‪.‬‬
‫‪١٤١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺬﻱ ﻳﺪ ﹼﺑﺮ ﺃﻣﻮﺭ ﺍﻟﻜﻮﻥ ﻭﳞﻴﻤﻦ ﻋﲆ ﺷﺆﻭﻧﻪ ﺑﺴﻬﻮﻟﺔ ﻭ ﹸﻳﴪ ﻛﺈﺩﺍﺭﺓ ﻗﴫ ﺃﻭ ﺑﻴﺖ‪..‬‬
‫ﻭﺍﻟﺬﻱ ﳛﺮﻙ ﺍﻟﻨﺠﻮ ﹶﻡ ﻭﺃﺟﺮﺍ ﹶﻡ ﺍﻟﺴﲈﺀ ﻛﺎﻟﺬﺭﺍﺕ ﺑﻤﻨﺘﻬﻰ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺴﻬﻮﻟﺔ‪ ..‬ﻭﺍﻟﺬﻱ ﺗﻨﻘﺎﺩ ﺇﻟﻴﻪ‬
‫ﺍﻟﻘﺪﻭﺱ ﺳﺒﺤﺎﻧﻪ‪ ..‬ﻓﻜﲈ‬
‫ﹸ‬ ‫ﺍﻟﺬﺭﺍﺕ ﻭﺗﺄﲤﺮ ﺑﺄﻣﺮﻩ ﻭﲣﻀﻊ ﳊﻜﻤﻪ‪ ..‬ﺇﻥ ﺍﻟﺬﻱ ﻳﻔﻌﻞ ﻫﺬﺍ ﻛﻠﻪ ﻫﻮ ﺍﷲ‬
‫ﹸ‬
‫ﻧﻈﻴﺮ‪ ،‬ﻭﻻ ﺿﺪﹼ ﻭﻻ ﻧﺪﹼ ‪ ،‬ﻓﻠﻴﺲ ﻟﻪ ﻗﻄﻌ ﹰﺎ ﹲ‬
‫ﻣﺜﻴﻞ‬ ‫ﹶ‬
‫ﺷﺮﻳﻚ ﻟﻪ‪ ،‬ﻭﻻ ﹶ‬ ‫ﻣﻨﺰﻩ ﻭﻣﻘﺪﹼ ﺱ ﻋﻦ ﺍﻟﴩﻙ؛ ﻓﻼ‬
‫ﺃﻧﻪ ﹼ‬
‫ﻣﺜﺎﻝ ﻭﻻ ﺷﺒﻴ ﹲﻪ ﻭﻻ ﺻﻮﺭ ﹲﺓ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺺ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪5 3 2 1 ﴿ :‬‬ ‫ﻭﻻ ﹲ‬
‫‪) ﴾7 6‬ﺍﻟﺸﻮﺭ￯‪ (١١ :‬ﹼﺇﻻ ﺃﻥ ﺷﺆﻭﻧﻪ ﺍﳊﻜﻴﻤﺔ ﻭﺻﻔﺎﺗﹺﻪ ﺍﳉﻠﻴﻠﺔ ﻭﺃﺳﲈﺀﻩ ﺍﳊﺴﻨﻰ‬
‫ﻭﺍﻟﻤ ﹶﺜﻞ ﺣﺴﺐ ﻣﻀﻤﻮﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪J I H G ﴿ :‬‬ ‫ﹸﻳﻨ ﹶﻈﺮ ﺇﻟﻴﻬﺎ ﺑﻤﻨﻈﺎﺭ ﺍﻟﺘﻤﺜﻴﻞ ﹶ‬
‫‪) ﴾P O N M L K‬ﺍﻟﺮﻭﻡ‪ .(٢٧ :‬ﺃﻱ ﺇﻥ ﹶ‬
‫ﺍﻟﻤ ﹶﺜﻞ ﻭﺍﻟﺘﻤﺜﻴﻞ ﻭﺍﺭ ﹲﺩ ﰲ ﺍﻟﻨﻈﺮ‬
‫ﺇﱃ ﺷﺆﻭﻧﻪ ﺍﳊﻜﻴﻤﺔ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﳐﻠﻮﻕ ﻋﲆ ﺻﻮﺭﺓ ﺗ ﹺ‬
‫ﹸﻈﻬﺮ‬ ‫ﹲ‬ ‫ﺃﻥ ﺍﻹﻧﺴﺎﻥ‬ ‫ﻭﳍﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ ﻣﻘﺎﺻﺪﹸ ﺟﻠﻴﻠ ﹲﺔ ﻛﺜﲑﺓ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﱠ‬
‫ﲡﲇ ﺍﺳﻢ ﺍﷲ »ﺍﻟﺮﲪﻦ« ﺇﻇﻬﺎﺭ ﹰﺍ ﺗﺎﻣ ﹰﺎ‪ .‬ﻓﻠﻘﺪ ﺑﻴﻨﺎ ﰲ ﺍﻷﴎﺍﺭ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻧﻪ ﻣﺜﻠﲈ ﻳﺘﺠﲆ ﹸ‬
‫ﺍﺳﻢ »ﺍﻟﺮﲪﻦ«‬
‫ﻣﻦ ﺷﻌﺎﻋﺎﺕ ﻣﻈﺎﻫﺮ ﺃﻟﻒ ﺍﺳ ﹴﻢ ﻭﺍﺳﻢ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻋﲆ ﻭﺟﻪ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻣﺜﻠﲈ ﹸﻳ ﹾﻌ ﹶﺮﺽ ﹸ‬
‫ﺍﺳﻢ‬
‫ﻈﻬﺮ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺘﺠﲇ‬ ‫»ﺍﻟﺮﲪﻦ« ﺑﺘﺠﻠﻴﺎﺕ ﻻ ﺗﺤﺪﹼ ﻟﻠﺮﺑﻮﺑﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻋﲆ ﺳﻴﲈﺀ ﺍﻷﺭﺽ‪ ،‬ﻛﺬﻟﻚ ﹸﻳ ﹺ‬
‫ﺑﻤﻘﻴﺎﺱ ﻣﺼﻐﺮ ﹺ‬
‫ﺑﻤ ﹺ‬
‫ﺜﻞ ﻣﺎ‬ ‫ﹴ‬ ‫ﺍﻷﺗﻢ ﻟﺬﻟﻚ ﺍﻻﺳﻢ »ﺍﻟﺮﲪﻦ« ﰲ ﺍﻟﺼﻮﺭﺓ ﺍﳉﺎﻣﻌﺔ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﹸﻳ ﹺ‬
‫ﻈﻬﺮﻩ‬
‫ﺃﻭﺳﻊ ﻭﺃﻛﱪ‪.‬‬
‫ﹶ‬ ‫ﹸﻳﻈﻬﺮﻩ ﰲ ﺳﻴﲈﺀ ﺍﻷﺭﺽ ﻭﺳﻴﲈﺀ ﺍﻟﻜﻮﻥ ﺑﻤﻘﻴﺎﺱ‬
‫ﻭﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ ﺇﺷﺎﺭ ﹲﺓ ﻛﺬﻟﻚ ﺇﱃ ﺃﻥ ﰲ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻷﺣﻴﺎﺀ ﻣﻦ ﺍﳌﻈﺎﻫﺮ ﺍﻟﺪﺍﻟﺔ ﻋﲆ‬
‫»ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ« ﻣﺎ ﻫﻮ ﺑﻤﺜﺎﺑﺔ ﻣﺮﺍﻳﺎ ﻋﺎﻛﺴﺔ ﻟﺘﺠﻠﻴﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺪﻻﻟ ﹸﺔ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻇﺎﻫﺮﺓ ﻗﺎﻃﻌﺔ ﺟﻠ ﹼﻴﺔ‪ ،‬ﺗﺸﺒﻪ ﰲ ﻗﻄﻌﻴﺘﻬﺎ ﻭﺟﻼﺋﻬﺎ ﺩﻻﻟ ﹶﺔ ﺍﳌﺮﺁﺓ ﺍﻟﺴﺎﻃﻌﺔ ﺑﺼﻮﺭﺓ ﺍﻟﺸﻤﺲ ﻭﺍﻧﻌﻜﺎﺳﻬﺎ‬
‫ﻋﲆ ﺍﻟﺸﻤﺲ ﻧﻔﺴﻬﺎ‪ .‬ﻓﻜﲈ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﻟﺘﻠﻚ ﺍﳌﺮﺁﺓ‪ :‬ﺇﳖﺎ ﺍﻟﺸﻤﺲ‪ ،‬ﺇﺷﺎﺭﺓ ﺇﱃ ﻣﺪ￯ ﺳﻄﻮﻋﻬﺎ‬
‫ﻭﻭﺿﻮﺡ ﺩﻻﻟﺘﻬﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﺬﻟﻚ ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ ‪-‬ﻭﻗﺪ ﻗﻴﻞ ﰲ ﺍﳊﺪﻳﺚ‪ -‬ﺇﻥ ﰲ ﺍﻹﻧﺴﺎﻥ ﺻﻮﺭ ﹶﺓ‬
‫»ﺍﻟﺮﲪﻦ«‪ ،‬ﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﻭﺿﻮﺡ ﺩﻻﻟﺘﻪ ﻋﲆ ﺍﺳﻢ »ﺍﻟﺮﲪﻦ« ﻭﻛﲈﻝ ﻣﻨﺎﺳﺒﺘﻪ ﻣﻌﻪ ﻭﻭﺛﻮﻕ ﻋﻼﻗﺘﻪ ﺑﻪ‪.‬‬
‫ﻫﺬﺍ ﻭﺇﻥ ﺍﳌﻌﺘﺪﻟﲔ ﻣﻦ ﺃﻫﻞ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻗﺪ ﻗﺎﻟﻮﺍ‪» :‬ﻻ ﻣﻮﺟﻮﺩ ﹼﺇﻻ ﻫﻮ« ﺑﻨﺎﺀ ﻋﲆ ﻫﺬﺍ ﺍﻟﴪ ﻣﻦ‬
‫ﻭﺿﻮﺡ ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﻋﻨﻮﺍﻧ ﹰﺎ ﻋﲆ ﻛﲈﻝ ﺍﳌﻨﺎﺳﺒﺔ‪.‬‬
‫ﺭﺣﻴﻢ ﺑﺤﻖ ﴿  ﴾ ﺍﺭﲪﻨﺎ ﻛﲈ ﻳﻠﻴﻖ‬ ‫ﺍﻟ ﹼﻠﻬﻢ ﻳﺎ ﺭﲪﻦ ﻳﺎ ﹺ‬
‫ﹶ‬ ‫ﹶ‬
‫ﹺ‬
‫ﻭﻓﻬﻤﻨﺎ ﺃﴎﺍﺭ ﴿  ﴾ ﻛﲈ ﻳﻠﻴﻖ ﹶﺑﺮﺣﻤﺎﻧ ﱠﻴﺘﻚ ﺁﻣﲔ‪.‬‬ ‫ﻴﻤ ﱠﻴﺘﹺ ﹶ‬
‫ﺑﹺﺮ ﹺﺣ ﹺ‬
‫ﻚ‪ ،‬ﹼ‬ ‫ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٤٢‬‬
‫ﺍﻟﴪ ﺍﻟﺴﺎﺩﺱ‪:‬‬
‫ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺘﻘﻠﺐ ﰲ ﺧﻀﻢ ﹶﻋﺠﺰ ﻻ ﳖﺎﻳﺔ ﻟﻪ ﻭ ﹶﻓﻘﺮ ﻻ ﺣﺪ ﻟﻪ‪ ،‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻔﻬﻢ ﻛﻴﻒ‬
‫ﺃﻋﻈﻢ ﻭﺳﻴﻠﺔ ﻭﺃﺭﺟﻰ ﺷﻔﻴﻊ‪ ،‬ﻓﺎﻋﻠﻢ‪:‬‬
‫ﹸ‬ ‫ﺃﻥ ﺍﻟﺮﲪﺔ‬
‫ﺃﻥ ﺍﻟﺮﲪﺔ ﺃﻗﻮ￯ ﻭﺳﻴﻠﺔ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺳﻠﻄﺎﻥ ﻋﻈﻴﻢ ﺫﻱ ﺟﻼﻝ‪ ،‬ﺗﻨﻘﺎﺩ ﻟﻪ ﺍﻟﻨﺠﻮ ﹸﻡ‬
‫ﹸ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﺫﻭ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ‬ ‫ﻭﺍﻟﺬﺭﺍﺕ ﻣﻌ ﹰﺎ ﺟﻨﻮﺩ ﹰﺍ ﻣﻄﻴﻌﲔ ﻃﺎﻋ ﹰﺔ ﺗﺎﻣﺔ ﰲ ﺍﻧﺘﻈﺎﻡ ﺗﺎﻡ‪ ..‬ﺫﻟﻚ‬
‫ﻼ‬‫ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﳌﺴﺘﻐﻨﻲ ﻋﻦ ﺍﳋﻠﻖ ﺃﲨﻌﲔ‪ ،‬ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﱄ ﻋﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻓﻼ ﺣﺎﺟﺔ ﻟﻪ ﺃﺻ ﹰ‬
‫ﻛﻞ ﳾﺀ ﻗﺪ ﺗﻮﺍﺿﻊ ﻟﻌﻈﻤﺘﻪ ﻭﺍﺳﺘﺴﻠﻢ ﻟﻘﺪﺭﺗﻪ ﹼ‬
‫ﻭﺫﻝ ﻟﻌﺰﺗﻪ ﻭﺧﻀﻊ ﳍﻴﺒﺔ‬ ‫ﺇﱃ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﺑﻞ ﱡ‬
‫ﺟﻼﻟﻪ‪ ..‬ﻓﺎﻟﺮﲪﺔ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ ﺗﺮﻓﻌﻚ ﺇﱃ ﺩﻳﻮﺍﻥ ﺣﻀﻮﺭ ﺫﻟﻚ ﺍﻟﻐﻨﻲ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﲡﻌﻠﻚ ﺧﻠﻴ ﹰ‬
‫ﻼ‬
‫ﻟﺬﻟﻚ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﴪﻣﺪﻱ ﺍﻷﻋﻈﻢ‪ ،‬ﺑﻞ ﺗﻌﺮﺝ ﺑﻚ ﺇﱃ ﻣﻘﺎﻡ ﺧﻄﺎﺑﻪ ﺍﳉﻠﻴﻞ‪ ،‬ﻭﲡﻌﻠﻚ ﻋﺒﺪ ﹰﺍ‬
‫ﻣﻜﺮﻣ ﹰﺎ ﻣﺤﺒﻮﺑ ﹰﺎ ﻋﻨﺪﻩ‪.‬‬
‫ﱠ‬
‫ﻭﻟﻜﻦ‪ ،‬ﻛﲈ ﺃﻧﻚ ﻻ ﺗﺼﻞ ﺇﱃ ﺍﻟﺸﻤﺲ ﻟ ﹸﺒﻌﺪﻙ ﻋﻨﻬﺎ‪ ،‬ﺑﻞ ﻻ ﻳﻤﻜﻨﻚ ﺍﻟﺘﻘﺮﺏ ﺇﻟﻴﻬﺎ ﺑﺤﺎﻝ‪ ،‬ﻓﺈﻥ‬
‫ﻣﺮﺁﺓ ﴿ ‪ ﴾ j i h‬ﻓﻨﺤﻦ ﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ‬ ‫ﺿﻮﺀﻫﺎ ﻳﺴ ﱢﻠﻢ ﺇﻟﻴﻚ ﲡﻠﻴﻬﺎ ﻭﺻﻮﺭﺗﹶﻬﺎ ﺑﻮﺍﺳﻄﺔ ﹴ‬
‫ﹸ‬
‫ﻳﻘﺮﺑﻪ ﺇﻟﻴﻨﺎ‪.‬‬
‫ﻧﻮﺭ ﺭﲪﺘﻪ ﹼ‬
‫ﹸﺑﻌﺪﻧﺎ ﺍﳌﻄﻠﻖ ﻋﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﹶ‬
‫ﺑﻜﻨﺰ ﻋﻈﻴﻢ ﻻ ﻳﻔﻨﻰ‪ ،‬ﹴ‬
‫ﻛﻨﺰ ﻣﻠﺆﻩ ﺍﻟﻨﻮﺭ‪.‬‬ ‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ! ﺇﻥ ﻣﻦ ﻳﻈﻔﺮ ﲠﺬﻩ ﺍﻟﺮﲪﺔ ﻓﻘﺪ ﻇﻔﺮ ﹴ‬
‫ﺃﻣﺎ ﻃﺮﻳﻖ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺫﻟﻚ ﺍﻟﻜﻨﺰ ﺍﻟﻌﻈﻴﻢ ﻓﺎﻋﻠﻢ‪ :‬ﺃﻥ ﺃﺳﻄﻊ ﹴ‬
‫ﻣﺜﺎﻝ ﻟﻠﺮﲪﺔ‪ ،‬ﻭﺃﻓﻀﻞ ﹶﻣﻦ ﻳﻤﺜﻠﻬﺎ‪،‬‬
‫ﻧﺎﻃﻖ ﲠﺎ‪ ،‬ﻭﺃﻛﺮ ﹶﻡ ﺩﺍ ﹴﻉ ﺇﻟﻴﻬﺎ‪ ،‬ﻫﻮ ﺍﻟﺬﻱ ﹸﺳ ﹼﻤﻲ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﴿ ‪﴾ d c‬‬ ‫ﹴ‬
‫ﻟﺴﺎﻥ ﹴ‬ ‫ﹶ‬
‫ﻭﺃﺑﻠﻎ‬
‫ﻭﻫﻮ ﺭﺳﻮﻟﻨﺎ ﺍﳊﺒﻴﺐ ﷺ‪ .‬ﻓﺎﻟﻄﺮﻳﻖ ﺍﻷﻣﺜﻞ ﻟﺒﻠﻮﻍ ﺗﻠﻚ ﺍﳋﺰﻳﻨﺔ ﺍﻷﺑﺪﻳﺔ ﻫﻮ ﺍﺗﺒﺎﻉ ﺳﻨﺘﻪ ﺍﳌﻄﻬﺮﺓ‪.‬‬
‫ﻭﻟﻜﻦ ﻛﻴﻒ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﺍﳊﺒﻴﺐ ﷺ‪ ،‬ﻭﻣﺎ ﺍﻟﻮﺳﻴﻠﺔ ﺇﻟﻴﻪ؟‬
‫ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﻟﻮﺳﻴﻠﺔ ﻫﻲ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ‪ ...‬ﻧﻌﻢ‪ ،‬ﺍﻟﺼﻼ ﹸﺓ ﻋﻠﻴﻪ ﺗﻌﻨﻲ ﺍﻟﺮﲪﺔ‪ ،‬ﻓﺎﻟﺼﻼﺓ ﻋﻠﻴﻪ‬
‫ﺩﻋﺎﺀ ﺑﺎﻟﺮﲪﺔ ﻟﺘﻠﻚ ﺍﻟﺮﲪﺔ ﺍﳌﺠﺴﻤﺔ ﺍﳊﻴﺔ‪ ،‬ﻭﻫﻲ ﻭﺳﻴﻠﺔ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﹶﻣﻦ ﻫﻮ ﺭﲪﺔ ﻟﻠﻌﺎﳌﲔ‪.‬‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ! ﺍﺟﻌﻞ ﺍﻟﺼﻼﺓ ﻋﻠﻴﻪ ﻭﺳﻴﻠ ﹶﺔ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﺛﻢ ﺍﺳﺘﻤﺴﻚ ﺑﻪ ﻟﻴﺒ ﹼﻠﻐﻚ‬
‫ﺭﲪﺔ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ .‬ﻓﺈﻥ ﺍﻷﻣﺔ ﺟﻤﻴ ﹶﻌﻬﺎ ﺑﺪﻋﺎﺋﻬﺎ ﻭﺻﻠﻮﺍﲥﺎ ﻋﲆ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﺇﻧﲈ ﺗﺜﺒﺖ‬
‫ﺑﻮﺿﻮﺡ ﻣﺪ￯ ﻗﻴﻤﺔ ﻫﺬﻩ ﺍﻟﺮﲪﺔ ﻭﻣﺪ￯ ﺃﳘﻴﺔ ﻫﺬﻩ ﺍﳍﺪﻳﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻣﺪ￯ ﺳﻌﺘﻬﺎ ﻭﻋﻈﻤﺘﻬﺎ‪.‬‬
‫‪١٤٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﺣﺎﺟﺐ ﺧﺰﻳﻨﺔ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻭﺃﻛﺮ ﹶﻡ ﺩﺍ ﹴﻉ ﺇﻟﻴﻬﺎ ﻫﻮ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﻛﲈ‬
‫ﹶ‬ ‫ﺍﳋﻼﺻﺔ‪ :‬ﱠ‬
‫ﺇﻥ‬
‫ﻭﺃﺳﻠﺲ ﻣﺎ ﻳﻔﺘﺤﻬﺎ ﻫﻮ‬
‫ﹶ‬ ‫ﺃﻥ ﺃﺳﻤﻰ ﻣﻔﺘﺎﺡ ﻟﺘﻠﻚ ﺍﳋﺰﻳﻨﺔ ﻫﻮ ﴿  ﴾‬
‫ﺍﻟﺼﻠﻮﺍﺕ ﻋﲆ ﺍﻟﺮﺳﻮﻝ ﺍﳊﺒﻴﺐ ﷺ‪.‬‬
‫ﺍﻟﻠﻬﻢ ﺑﺤﻖ ﺃﴎﺍﺭ ﴿  ﴾ ﱢ‬
‫ﺻﻞ ﻭﺳﻠﻢ ﻋﲆ ﹶﻣﻦ ﺃﺭﺳﻠﺘﻪ ﺭﲪﺔ‬
‫ﻟﻠﻌﺎﳌﲔ ﻛﲈ ﻳﻠﻴﻖ ﺑﺮﲪﺘﻚ ﻭﺑﺤﺮﻣﺘﻪ ﻭﻋﲆ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺃﲨﻌﲔ‪ ،‬ﻭﺍﺭﲪﻨﺎ ﺭﲪﺔ ﺗﻐﻨﻴﻨﺎ ﲠﺎ ﻋﻦ ﺭﲪﺔ‬
‫ﻣﻦ ﺳﻮﺍﻙ ﻣﻦ ﺧﻠﻘﻚ‪ ..‬ﺁﻣﲔ‪.‬‬
‫﴿‪﴾\[ZYXWVUTSRQ‬‬

‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻋﺸﺮﺓ‬

‫ﻭﻫﻲ ﻓﻬﺎﺭﺱ ﻛﻠﻴﺎﺕ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪ :‬ﺍﻟﻜﻠﲈﺕ‪ ،‬ﺍﳌﻜﺘﻮﺑﺎﺕ‪ ،‬ﻭﺍﻟﻠﻤﻌﺎﺕ ‪ -‬ﺇﱃ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﺧﺼﺖ ﺑﻔﻬﺮﺳﺘﻬﺎ ﻟﺬﺍ ﱂ ﺗﺪﺭﺝ ﻫﻨﺎ‪.‬‬
‫ﻋﴩﺓ ‪ -‬ﻭﺣﻴﺚ ﺇﻥ ﻛﻞ ﳎﻤﻮﻋﺔ ﹼ‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‬
‫ﺎﺳ ﹺﻤ ﹺﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‬
‫ﺑﹺ ﹾ‬
‫﴿ ‪﴾o n m l k j‬‬

‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ!‬

‫ﺇﺧﻮﰐ ﺍﻷﻋﺰﺍﺀ ﺍﻟﺼﺪﹼ ﻳﻘﲔ ﺍﻟﻌﺎﱂ ﺻﱪﻱ‪ ،‬ﺍﳊﺎﻓﻆ ﻋﲇ)*(‪ ،‬ﻣﺴﻌﻮﺩ‪ ،‬ﺍﳌﺼﻄﻔﻮﻥ‪ ،‬ﺧﴪﻭ‪،‬‬
‫ﺭﺃﻓﺖ‪ ،‬ﺑﻜﺮ ﺑﻚ‪ ،‬ﺭﺷﺪﻱ‪ ،‬ﻟﻄﻔﻴﻮﻥ‪ ،‬ﺍﳊﺎﻓﻆ ﺃﲪﺪ‪ ،‬ﺍﻟﺸﻴﺦ ﻣﺼﻄﻔﻰ ﻭﺁﺧﺮﻭﻥ‪.‬‬
‫ﻟﻘﺪ ﺃﺣﺴﺴﺖ ﺇﺣﺴﺎﺳ ﹰﺎ ﻗﻠﺒﻴ ﹰﺎ ﺃﻥ ﹸﺃﺑ ﹼﻴﻦ ﻟﻜﻢ ﺑﺎﺧﺘﺼﺎﺭ ﹶ‬
‫ﺃﺭﺑﻊ ﻣﺴﺎﺋﻞ ﺻﻐﲑﺓ ﻭﻟﻜﻨﻬﺎ ﻣﻬﻤﺔ‪،‬‬
‫ﻣﻮﺿﻊ ﺗﺴﺎﺅﻝ‪ ..‬ﹸﺃﺑ ﹼﻴﻨﻬﺎ ﻟﻜﻢ ﻟﻠﻌﻠﻢ ﻭﺍﻻﻃﻼﻉ‪.‬‬‫ﹶ‬ ‫ﺗﻠﻚ ﺍﻟﺘﻲ ﺃﺻﺒﺤﺖ‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ ﺍﳌﺜﲑ‪:‬‬
‫ﺃﺧﱪ ﺃﺣﺪﹸ ﺇﺧﻮﺍﻧﻨﺎ ﻭﻫﻮ »ﺍﻟﺴﻴﺪ ﻋﺒﺪ ﺍﷲ ﭼﺎﺑﺮﺍ ﺯﺍﺩﺓ« ﻛﲈ ﹶﺃﺧﱪ ﹸﺃﻧﺎﺱ ﺁﺧﺮﻭﻥ ﺃﻳﻀ ﹰﺎ‪ :‬ﹶﺃ ﱠﻥ‬
‫ﻭﺗﻜﺸﻒ ﻋﻨﻬﻢ ﺍﻟﻐﻤ ﹸﺔ ﰲ‬‫ﹶ‬ ‫ﹴ‬
‫ﺑﺸﺎﺭﺍﺕ ﻭﻓﺘﻮﺡ ﻷﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ‬ ‫ﹶﺃ ﹶ‬
‫ﻫﻞ ﺍﻟﻜﺸﻒ ﻗﺪ ﻗﺎﻟﻮﺍ ﺑﺤﺪﻭﺙ‬
‫ﺭﻣﻀﺎﻥ ﺍﳌﺎﴈ‪ ،‬ﻭﻟﻜﻦ ﱂ ﻳﻈﻬﺮ ﳾﺀ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‪.‬‬
‫ﻓﺴﺄﻟﻮﲏ‪ :‬ﻛﻴﻒ ﹸﻳﺨﱪ ﺃﻣﺜﺎﻝ ﻫﺆﻻﺀ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﻜﺸﻒ ﻋﲈ ﻫﻮ ﺧﻼﻑ ﺍﻟﻮﺍﻗﻊ؟‬
‫ﻭﺧﻼﺻﺔ ﻣﺎ ﺃﺟﺒﺘﻬﻢ ﻣﺒﺎﺷﺮ ﹰﺓ ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺳﻮﺍﻧﺢ ﺍﻟﻘﻠﺐ‪ ،‬ﻫﻲ‪:‬‬
‫ﺃﻧﻪ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ ﻣﺎ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ ﺍﻟﺒﻼﺀ ﻳﻨﺰﻝ ﻭﺗﻘﺎﺑﻠﻪ ﺍﻟﺼﺪﻗﺔ ﻓﺘﺮ ﹼﺩﻩ‪.‬‬
‫)‪(١‬‬

‫ﻳﺘﺒﲔ ﻣﻦ ﻫﺬﺍ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪ :‬ﺃﻥ ﺍﻟﻤﻘﺪﱠ ﺭﺍﺕ ﻋﻨﺪﻣﺎ ﺗﺄﰐ ﻣﻦ ﺍﻟﻐﻴﺐ ﻟﻠﻮﻗﻮﻉ‪ ،‬ﺗﺄﰐ‬
‫ﻣﺮﺗﺒﻄ ﹰﺔ ﺑﺒﻌﺾ ﺍﻟﴩﻭﻁ‪ ،‬ﻓﺘﺘﺄﺧﺮ ﻋﻦ ﺍﻟﻮﻗﻮ ﹺﻉ ﺑﺘﺄﺧﺮ ﺍﻟﴩﻭﻁ‪ .‬ﻓﺘﺘﺄﺧﺮ ﺃﻳﻀ ﹰﺎ ﺍﻟﻤﻘﺪﱠ ﺭﺍﺕ ﺍﻟﺘﻲ‬
‫)‪ (١‬ﺍﻧﻈﺮ »ﺣﻮﻝ ﺩﻓﻊ ﻗﻠﻴﻞ ﻣﻦ ﺍﻟﺼﺪﻗﺔ ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺍﻟﺒﻼﺀ« ﺍﻟﻌﺠﻠﻮﲏ‪ ،‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪٣٠/٢‬‬
‫‪١٤٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‬
‫ﺍﻃﻠﻊ ﻋﻠﻴﻬﺎ ﺍﻷﻭﻟﻴﺎﺀ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻜﺸﻒ؛ ﺇﺫ ﻟﻴﺴﺖ ﻣﻘﺪﹼ ﹴ‬
‫ﺭﺍﺕ ﻣﻄﻠﻘ ﹰﺔ‪ ،‬ﺑﻞ ﻣﻘﻴﺪ ﹰﺓ ﺑﺒﻌﺾ‬ ‫ﹸ‬
‫ﹺ‬
‫ﺍﻟﴩﻭﻁ‪ ،‬ﻓﻠﻌﺪﻡ ﺣﺪﻭﺙ ﺗﻠﻚ ﺍﻟﴩﻭﻁ ﻻ ﺗﻘﻊ ﺗﻠﻚ ﺍﻟﺤﺎﺩﺛ ﹸﺔ؛ ﺇﺫ ﺗﻠﻚ ﺍﳊﺎﺩﺛﺔ ﻛﺎﻷﺟﻞ ﺍﻟﻤﻌ ﹼﻠﻖ‪،‬‬
‫ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺳﺠﻞ ﺍﻟﻠﻮﺡ ﺍﻷﺯﱄ‪ .‬ﻓﺎﻟﻜﺸﻒ ﻗ ﹼﻠﲈ‬
‫ﻗﺪ ﻛﺘﺒﺖ ﰲ ﻟﻮﺡ ﺍﳌﺤﻮ ﻭﺍﻹﺛﺒﺎﺕ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﹲ‬
‫ﻣﻌﻈﻢ ﺍﻟﻜﺸﻮﻑ ﺍﻟﺮﻗﻲ ﺇﱃ ﻫﻨﺎﻙ‪ .‬ﻓﺒﻨﺎ ﹰﺀ ﻋﲆ ﻫﺬﺍ‪:‬‬
‫ﹸ‬ ‫ﻳﺮﻗﻰ ﺇﱃ ﺍﻟﻠﻮﺡ ﺍﻷﺯﱄ‪ ،‬ﺑﻞ ﻻ ﻳﺴﺘﻄﻴﻊ‬
‫ﺇﻥ ﺍﻷﹶﺧﺒﺎﺭ ﺍﻟﺘﻲ ﹸﺃﺧﱪ ﻋﻨﻬﺎ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﻟﻔﺎﺋﺖ ﻭﻋﻴﺪ ﺍﻷﺿﺤﻰ ﻭﰲ ﺃﻭﻗﺎﺕ ﺃﺧﺮ￯‪،‬‬ ‫ﱠ‬
‫ﻭﺑﻨﺎ ﹰﺀ ﻋﲆ ﺍﻻﺳﺘﻨﺒﺎﻁ ﺃﻭ ﺑﻨﻮﻉ ﻣﻦ ﺍﻟﻜﺸﻔﻴﺎﺕ‪ ،‬ﱂ ﲡﺪ ﺷﺮﻭ ﹶﻃﻬﺎ ﺍﻟﻤﻌ ﹼﻠﻘﺔ ﲠﺎ‪ ،‬ﻟﺬﺍ ﱂ ﺗﺄﺕ ﺇﱃ ﻣﻴﺪﺍﻥ‬
‫ﻜﺬﺑﻮﻥ‪ ،‬ﻷﻥ ﺗﻠﻚ ﺍﳊﻮﺍﺩﺙ ﻛﺎﻧﺖ ﻣﻘﺪﱠ ﺭﺓ‪ ،‬ﹼﺇﻻ ﺃﳖﺎ ﻻ ﺗﻘﻊ ﹼﺇﻻ‬‫ﺍﻟﻮﺍﻗﻊ‪ .‬ﻓﺎﳌﺨﱪﻭﻥ ﻋﻨﻬﺎ ﻻ ﹸﻳ ﱠ‬
‫ﹸ‬
‫ﺍﻟﺸﺮﻭﻁ ﻓﻼ ﺗﻘﻊ ﺍﳊﺎﺩﺛﺔ‪.‬‬ ‫ﺑﻤﺠﻲﺀ ﴍﻭﻃﻬﺎ‪ ،‬ﻭﺇﺫ ﱂ ﺗﺄﺕ‬
‫ﻣﻌﻈﻢ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ ﰲ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ ﺩﻓﻌ ﹰﺎ‬
‫ﹸ‬ ‫ﺇﻥ ﺍﻟﺪﻋﺎﺀ ﺍﳋﺎﻟﺺ ﺍﻟﺬﻱ ﻳﺮﻓﻌﻪ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﹶ‬
‫ﺩﺧﻮﻝ ﺍﻟﺒﺪﻉ ﰲ ﺍﳉﻮﺍﻣﻊ ﰲ ﺍﻟﺸﻬﺮ ﺍﳌﺒﺎﺭﻙ ﻣﻊ ﺍﻷﺳﻒ‬ ‫ﻟﻠﺒﺪﻉ‪ ،‬ﻛﺎﻥ ﺷﺮﻃ ﹰﺎ ﻭﺳﺒﺒ ﹰﺎ ﻣﻬﻤ ﹰﺎ ﻟﻪ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺍﻟﻐﻤﺔ؛ ﺇﺫ ﻛﲈ ﺗﺪﻓﻊ ﺍﻟﺼﺪﻗ ﹸﺔ ﺍﻟﺒﻼ ﹶﺀ‬
‫ﹸﻜﺸﻒ ﹼ‬ ‫ﺗﻔﺮﺝ ﺍﻟﻜﺮﺑ ﹸﺔ ﻭﱂ ﺗ ﹶ‬ ‫ﺣﺠﺒﺖ ﺍﻻﺳﺘﺠﺎﺑ ﹶﺔ ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻓﻠﻢ ﹼ‬
‫ﺍﻟﻔﺮﺝ ﺍﻟﻌﺎﻡ ﺍﻟﺸﺎﻣﻞ‪ .‬ﻭﻟﻜﻦ‬
‫ﹶ‬ ‫‪-‬ﺑﺪﻻﻟﺔ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪ -‬ﻓﺎﻟﺪﻋﺎ ﹸﺀ ﺍﳋﺎﻟﺺ ﻣﻦ ﺍﻷﻛﺜﺮﻳﻦ ﳚﺬﺏ‬
‫ﻭﺍﻟﻔﺘﺢ‪.‬‬ ‫ﻷﻥ ﺍﻟﻘﻮ ﹶﺓ ﺍﳉﺎﺫﺑﺔ ﱂ ﹺ‬
‫ﺗﺄﺕ ﺇﱃ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﻠﻢ ﺗﻮﻫﺐ ﺍﻟ ﹶﻔ ﹶﺮ ﹶﺝ‬
‫ﹶ‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ ﺍﳌﺜﲑ‪:‬‬
‫ﻭﺍﻟﺸﺮﻭﻉ ﺑﺘﺪﺑﲑ‪ ،‬ﺇﺯﺍﺀ ﻭﺿﻊ ﺳﻴﺎﳼ ﻣﻬ ﹼﻴﺞ‪ ،‬ﰲ‬
‫ﹸ‬ ‫ﺑﻴﻨﲈ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺍﻟﻘﻴﺎ ﹸﻡ ﺑﻤﺤﺎﻭﻟﺔ‪،‬‬
‫ﻳﻔﺮﺣﻨﻲ‬
‫ﻏﻀﻮﻥ ﻫﺬﻳﻦ ﺍﻟﺸﻬﺮﻳﻦ‪ ،‬ﺇﺫ ﻛﺎﻧﺖ ﺗﺆﺩﻱ ﺗﻠﻚ ﺍﳌﺤﺎﻭﻟﺔ ‪-‬ﺑﺎﺣﺘﲈﻝ ﻗﻮﻱ‪ -‬ﺇﱃ ﻣﺎ ﹼ‬
‫ﻗﻤﺖ‬
‫ﹸ‬ ‫ﺍﻟﻤﻘﺮﺑﲔ؛ ﱂ ﹶﺃ ﹾ‬
‫ﻋﺒﺄ ﺑﺬﻟﻚ ﺍﻟﻮﺿﻊ‪ ،‬ﺑﻞ‬ ‫ﹼ‬ ‫ﻭﻳﺪﺧﻞ ﺍﻟﺒﻬﺠ ﹶﺔ ﰲ ﻗﻠﻮﺏ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺇﺧﻮﰐ‬
‫ﺍﻟﺒﻌﺾ ﰲ ﺣﲑﺓ ﻣﻀﺎﻋﻔﺔ‬‫ﹸ‬ ‫ﺧﻼﻓ ﹰﺎ ﻟﻪ ﹶﺃﲪﻞ ﻓﻜﺮ ﹰﺍ ﰲ ﺻﺎﻟﺢ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺬﻳﻦ ﻳﻀﺎﻳﻘﻮﻧﻨﻲ! ﹼ‬
‫ﻓﻈﻞ‬
‫ﺍﻟﻤﺒﺘﺪﻉ ﻭ ﹸﺛ ﱠﻠ ﹲﺔ ﻣﻦ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﺮﺅﺳﺎﺀ‪،‬‬
‫ﹸ‬ ‫ﻣﻦ ﹶﺃﻣﺮﻱ‪ ،‬ﺇﺫ ﻗﺎﻟﻮﺍ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﺴﻴﺎﺳﺔ ﺍﻟﺘﻲ ﻳﺘﺒﻌﻬﺎ ﺿﺪﱠ ﻙ ﻫﺬﺍ‬
‫ﻛﻴﻒ ﲡﺪﻫﺎ ﺣﺘﻰ ﻻ ﲥﺎﲨﻬﺎ؟‬
‫ﻭﺧﻼﺻﺔ ﺟﻮﺍﰊ‪:‬‬
‫ﻭﺗﺰﻋﺰﻉ ﺍﻹﻳﲈﻥ‬
‫ﹸ‬ ‫ﺃﻥ ﹶﺃﻋﻈﻢ ﺧﻄﺮ ﻋﲆ ﺍﳌﺴﻠﻤﲔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻫﻮ ﻓﺴﺎ ﹸﺩ ﺍﻟﻘﻠﻮﺏ‬
‫ﻫﻲ ﱠ‬
‫ﺑﻀﻼﻝ ﻗﺎﺩﻡ ﻣﻦ ﺍﻟﻔﻠﺴﻔﺔ ﻭﺍﻟﻌﻠﻮﻡ‪ .‬ﻭﺇﻥ ﺍﻟﻌﻼﺝ ﺍﻟﻮﺣﻴﺪ ﻹﺻﻼﺡ ﺍﻟﻘﻠﺐ ﻭﺇﻧﻘﺎﺫ ﺍﻹﻳﲈﻥ ﺇﻧﲈ ﻫﻮ‬
‫ﺍﻟﻜﻔﺎﺭ‬
‫ﹸ‬ ‫ﺍﻟﻨﺼﺮ‪ ،‬ﺗﹶﺪﱠ ﻧﻰ ﺃﻭﻟﺌﻚ‬
‫ﹸ‬ ‫ﺍﻟﻨﻮﺭ ﻭﺇﺭﺍﺀﺓ ﺍﻟﻨﻮﺭ‪ .‬ﻓﻠﻮ ﹸﻋﻤﻞ ﲠﺮﺍﻭﺓ ﺍﻟﺴﻴﺎﺳﺔ ﻭﺻﻮﳉﺎﳖﺎ ﻭ ﹸﺃﺣﺮﺯ‬
‫ﹸ‬
‫ﹺ‬
‫ﺇﱃ ﹶﺩ ﹶﺭﻙ ﺍﳌﻨﺎﻓﻘﲔ‪ .‬ﻭﺍﳌﻨﺎﻓﻖ ‪-‬ﻛﲈ ﻫﻮ ﻣﻌﻠﻮﻡ‪ -‬ﹶﺃﺷﺪﱡ ﺧﻄﺮ ﹰﺍ ﻣﻦ ﺍﻟﻜﺎﻓﺮ ﻭ ﹶﺃﻓﺴﺪﹸ ﻣﻨﻪ‪ .‬ﻓﺼﻮﳉﺎﻥ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٤٦‬‬
‫ﺍﻟﻜﻔﺮ ﺇﱃ ﺃﻋﲈﻕ ﺍﻟﻘﻠﺐ ﻭﻳﺘﺴﱰ‬ ‫ﺍﻟﻘﻠﺐ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﺣﻴﺚ ﹸﻳﻨﺰﻝ‬ ‫ﺍﻟﺴﻴﺎﺳﺔ ﺇﺫﻥ ﻻ ﻳ ﹺ‬
‫ﺼﻠﺢ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﹸ‬
‫ﻫﻨﺎﻙ ﻭﻳﻨﻘﻠﺐ ﻧﻔﺎﻗ ﹰﺎ‪.‬‬
‫ﺍﻟﻨﻮﺭ ﻭﺍﻟﻬﺮﺍﻭ ﹶﺓ ﻣﻌ ﹰﺎ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﻟﺬﺍ‬
‫ﺛﻢ ﺇﻥ ﺷﺨﺼ ﹰﺎ ﻋﺎﺟﺰ ﹰﺍ ﻣﺜﲇ‪ ،‬ﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺴﺘﻌﻤﻞ ﹶ‬
‫ﻓﺄﻧﺎ ﻣﻀﻄﺮ ﺇﱃ ﺍﻻﻋﺘﺼﺎﻡ ﺑﺎﻟﻨﻮﺭ ﺑﲈ ﹶﺃ ﹺ‬
‫ﻣﻠ ﹸﻚ ﻣﻦ ﻗﻮﺓ‪ ،‬ﻓﻴﻠﺰﻡ ﻋﺪ ﹶﻡ ﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻫﺮﺍﻭﺓ ﺍﻟﺴﻴﺎﺳﺔ ﺃﻳ ﹰﺎ‬
‫ﺇﻥ ﺍﳍﺮﺍﻭﺓ‬ ‫ﻛﺎﻥ ﻧﻮﻋﻬﺎ‪ .‬ﺃﻣﺎ ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻟﺠﻬﺎ ﹸﺩ ﺍﳌﺎﺩﻱ‪ ،‬ﻓﺘﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ ﻟﻴﺴﺖ ﻣﻨﺎﻃ ﹰﺔ ﺑﻨﺎ ﺣﺎﻟﻴ ﹰﺎ‪ .‬ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻫﻲ ﻟﻮﻗﻒ ﲡﺎﻭﺯ ﺍﻟﻜﺎﻓﺮ ﺃﻭ ﺍﳌﺮﺗﺪ ﻋﻨﺪ ﺣﺪﹼ ﻩ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻧﻤﻠﻚ ﺳﻮ￯ ﻳﺪﻳﻦ‪ ،‬ﺑﻞ ﻟﻮ ﻛﺎﻧﺖ ﻟﻨﺎ ﻣﺎﺋ ﹲﺔ‬
‫ﻣﻦ ﺍﻷﻳﺪﻱ ﻣﺎ ﻛﺎﻧﺖ ﺗﻜﻔﻲ ﹼﺇﻻ ﻟﻠﻨﻮﺭ ﻓﻼ ﻳﺪﹶ ﻟﻨﺎ ﲤﺴﻚ ﲠﺮﺍﻭﺓ ﺍﻟﺴﻴﺎﺳﺔ‪.‬‬

‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ ﺍﳌﺜﲑ‪:‬‬

‫ﱠ‬
‫ﺇﻥ ﻫﺠﻮﻡ ﺍﻷﺟﺎﻧﺐ ﻛﺈﻧﻜﻠﱰﺍ ﻭﺇﻳﻄﺎﻟﻴﺎ ﻋﲆ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺔ ﰲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﲑﺓ ﻳﺆﺩﻱ‬
‫ﺇﱃ ﺇﺛﺎﺭﺓ ﺍﳊﻤﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﻫﻲ ﺭﻛﻴﺰﺓ ﺣﻘﻴﻘﻴﺔ ﻭﻣﻨﺒﻊ ﻗﻮﺓ ﻣﻌﻨﻮﻳﺔ ﳊﻜﻮﻣﺎﺕ ﺧﻠﺖ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻮﻃﻦ ﻣﻨﺬ ﺃﻣﺪ ﺑﻌﻴﺪ ﻭﺳﺘﹸﺼﺒﺢ ﻭﺳﻴﻠﺔ ﻹﺣﻴﺎﺀ ﺍﻟﺸﻌﺎﺋﺮ ﺍﻹﺳﻼﻣﻴﺔ ‪-‬ﺇﱃ ﹴ‬
‫ﺣﺪ ﻣﺎ‪ -‬ﻭﻟﺪﻓﻊ ﳾﺀ‬
‫ﻟﺖ ﺍﷲ ﺃﻥ ﲢﻞ ﺍﻟﻘﻀﻴﺔ ﺑﺴﻼﻡ ﻭﺃﻣﺎﻥ‪ .‬ﻓﻘﺪ‬ ‫ﻋﺎﺭﺿﺖ ﻫﺬﻩ ﺍﳊﺮﺏ ﺑﺸﺪﺓ ﹶ‬
‫ﻭﺳﺄ ﹶ‬ ‫ﹶ‬ ‫ﻣﻦ ﺍﻟﺒﺪﻉ‪ ..‬ﹺ‬
‫ﻓﻠ ﹶﻢ‬
‫ﺃﺻﺒﺤﺖ ﻣﻨﺤﺎﺯ ﹰﺍ ﳊﻜﻮﻣﺔ ﺍﳌﺒﺘﺪﻋﲔ‪ ،‬ﻭﻫﺬﺍ ﺑﺬﺍﺗﻪ ﻭﺑﻨﺘﺎﺋﺠﻪ ﻣﻮﺍﻻﺓ ﻟﻠﺒﺪﻉ؟‬
‫ﹶ‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻧﺤﻦ ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﻔﺮﺝ ﻭﺍﻟﺒﺸﺎﺭﺓ ﻭﺍﻟﴪﻭﺭ ﻭﺍﻟﻔﺘﺢ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﺲ ﺑﺴﻴﻒ ﺍﻟﻜﻔﺎﺭ‪..‬‬
‫ﻻ ﻋﻠﻴﻬﻢ‪ .‬ﻧﺤﻦ ﻟﺴﻨﺎ ﺑﺤﺎﺟﺔ ﻭﻻ ﻧﺮﺟﻮ ﺍﻟﻔﺎﺋﺪ ﹶﺓ ﻣﻦ ﺳﻴﻮﻓﻬﻢ‪،‬‬ ‫ﻓﺴﺤﻘ ﹰﺎ ﻟﺴﻴﻮﻓﻬﻢ ﻭﻟﺘﻜﻦ ﻭﺑﺎ ﹰ‬
‫ﻷﻥ ﺃﻭﻟﺌﻚ ﺍﻷﺟﺎﻧﺐ ﺍﳌﺘﻤﺮﺩﻳﻦ ﻫﻢ ﺍﻟﺬﻳﻦ ﺳﻠﻄﻮﺍ ﺍﳌﻨﺎﻓﻘﲔ ﻋﲆ ﺃﻫﻞ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺭ ﹼﺑﻮﺍ‬
‫ﺍﻟﺰﻧﺎﺩﻗﺔ ﰲ ﺃﺣﻀﺎﳖﻢ‪.‬‬
‫ﻣﻌﻈﻢ ﺇﺧﻮﺍﻧﻨﺎ‬
‫ﹶ‬ ‫ﴐﺭ ﺑﺎﻟﻎ ﳋﺪﻣﺘﻨﺎ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﱠ‬
‫ﻷﻥ‬ ‫ﹲ‬ ‫ﺃﻣﺎ ﻣﺼﻴﺒ ﹸﺔ ﺍﳊﺮﺏ ﻭﺑﻼﺅﻫﺎ‪ ،‬ﻓﻬﻲ‬
‫ﺃﻋﻤﺎﺭﻫﻢ ﺍﳋﻤﺲ ﻭﺍﻷﺭﺑﻌﲔ ﺳﻨﺔ‪ ،‬ﻓﻴﻀﻄﺮﻭﻥ ﺇﱃ‬ ‫ﹸ‬ ‫ﺍﻟﻌﺎﻣﻠﲔ ﺍﳌﻀﺤﲔ ﺍﻟﻔﻀﻼﺀ ﻻ ﺗﺘﺠﺎﻭﺯ‬
‫ﺃﻥ ﱄ ﻣﺒﻠﻐ ﹰﺎ ﻣﻦ ﺍﳌﺎﻝ‪ ،‬ﻟﻜﻨﺖ ﹶﺃﺩﻓﻌﻪ ‪-‬ﺑﻜﻞ‬
‫ﺍﻟﺬﻫﺎﺏ ﻟﻠﺤﺮﺏ ﺗﺎﺭﻛﲔ ﺍﳋﺪﻣﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳌﻘﺪﺳﺔ‪ .‬ﻭﻟﻮ ﱠ‬
‫ﺭﺿﺎﻱ‪ -‬ﻷﺟﻞ ﺇﻧﻘﺎﺫ ﻫﺆﻻﺀ ﺍﻹﺧﻮﺓ ﺍﻷﻛﺎﺭﻡ‪ ،‬ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺪﻝ ﺍﻟﻨﻘﺪﻱ ﺃﻟﻒ ﻟﲑﺓ! ﺇﻥ ﺍﻧﺨﺮﺍﻁ‬
‫ﹴ‬
‫ﻣﺌﺎﺕ ﻣﻦ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﺍﳉﻨﺪﻳﺔ‪ ،‬ﻭﻣﺰﺍﻭﻟﺘﻬﻢ ﺍﳉﻬﺎﺩ ﺍﳌﺎﺩﻱ ﺧﺴﺎﺭ ﹲﺓ ﻓﺎﺩﺣﺔ ﳋﺪﻣﺘﻨﺎ‪ ،‬ﹶﺃﺷﻌﺮ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ ﺃﻟﻒ ﻟﲑﺓ‪ .‬ﺑﻞ ﺇﻥ ﺫﻫﺎﺏ »ﺫﻛﺎﺋﻲ« ﺇﱃ ﺍﳉﻨﺪﻳﺔ ﺧﻼﻝ ﺍﻟﺴﻨﺘﲔ ﺍﳌﺎﺿﻴﺘﲔ‪،‬‬ ‫ﹺ‬
‫ﺃﳖﺎ ﺗﻌﺪﻝ ﹶ‬
‫ﺃﻓﻘﺪﻧﺎ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻟﲑﺓ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫‪١٤٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‬
‫ﻳﻄﻬﺮ ﻭﺟ ﹶﻪ ﺍﻟﺴﲈﺀ ﺍﻟﻤﻠ ﹼﺒﺪ ﺑﺎﻟﻐﻴﻮﻡ ﻭﻳﱪﺯ‬
‫ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ ﻓﺈﻥ ﺍﻟﻘﺪﻳﺮ ﺫﺍ ﺍﳉﻼﻝ ﺍﻟﺬﻱ ﹼ‬
‫ﺍﻟﻘﺎﺩﺭ ﺃﻳﻀ ﹰﺎ ﻋﲆ ﺃﻥ ﻳﺰﻳﻞ‬
‫ﹸ‬ ‫ﺍﻟﺸﻤﺲ ﺍﻟﺴﺎﻃﻌﺔ ﰲ ﻭﺟﻪ ﺍﻟﺴﲈﺀ ﺍﻟﻼﻣﻊ ﺧﻼﻝ ﺩﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻫﻮ‬
‫ﹶ‬
‫ﺣﻘﺎﺋﻖ ﺍﻟﴩﻳﻌﺔ ﻛﺎﻟﺸﻤﺲ ﺍﳌﻨﲑﺓ ﺑﻜﻞ ﹸﻳﴪ‬
‫ﹶ‬ ‫ﻫﺬﻩ ﺍﻟﻐﻴﻮﻡ ﺍﻟﺴﻮﺩﺍﺀ ﺍﳌﻈﻠﻤﺔ ﺍﻟﻔﺎﻗﺪﺓ ﻟﻠﺮﲪﺔ‪ ،‬ﻭ ﹸﻳﻈﻬﺮ‬
‫ﻭﺳﻬﻮﻟﺔ ﻭﺑﻐﲑ ﺧﺴﺎﺭﺓ‪.‬‬
‫ﺇﻧﻨﺎ ﻧﺮﺟﻮ ﻫﺬﺍ ﻣﻦ ﺭﲪﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻭﻧﺴﺄﻟﻪ ﺳﺒﺤﺎﻧﻪ ﹼﺃﻻ ﻳﻜﹼﻠﻔﻨﺎ ﺫﻟﻚ ﺛﻤﻨ ﹰﺎ ﻏﺎﻟﻴ ﹰﺎ‪ .‬ﻭﺃﻥ ﻳﻤﻨﺢ‬
‫ﺍﻹﻳﻤﺎﻥ‪ .‬ﻭﻫﺬﺍ ﺣﺴﺒﻨﺎ‪ ،‬ﻭﺣﻴﻨﻬﺎ ﺗﺘﻌﺪﻝ ﺍﻷﻣﻮﺭ ﺑﻨﻔﺴﻬﺎ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﺍﻟﻌﻘﻞ ﻭﳞﺐ ﻟﻘﻠﻮﲠﻢ‬ ‫ﺭﺅﻭﺱ ﺍﻟﺮﺅﺳﺎﺀ‬
‫ﹶ‬
‫ﻭﺗﺴﺘﻘﻴﻢ‪.‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺮﺍﺑﻊ ﺍﳌﺜﲑ‪:‬‬
‫ﻳﻘﻮﻟﻮﻥ‪ :‬ﻣﺎ ﺩﺍﻡ ﺍﻟﺬﻱ ﰲ ﺃﻳﺪﻳﻜﻢ ﻧﻮﺭ ﹰﺍ‪ ،‬ﻭﻟﻴﺲ ﻫﺮﺍﻭ ﹰﺓ ﻭﺻﻮﻟﺠﺎﻧ ﹰﺎ‪ ،‬ﻓﺎﻟﻨﻮﺭ ﻻ ﹸﻳ ﹶ‬
‫ﻌﺎﺭﺽ ﻭﻻ‬
‫ﻓﻠ ﹶﻢ ﺇﺫﻥ ﺗﻮﺻﻮﻥ ﺃﺻﺪﻗﺎﺀﻛﻢ ﺑﺄﺧﺬ ﺍﳊﺬﺭ ﻭﲤﻨﻌﻮﳖﻢ‬ ‫ﻳﻬﺮﺏ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻨﺠﻢ ﻣﻦ ﺇﻇﻬﺎﺭﻩ ﴐﺭ‪ .‬ﹺ‬
‫ﹲ‬ ‫ﹸ ﹶ‬
‫ﹴ‬ ‫ﹶ‬
‫ﺭﺳﺎﺋﻞ ﻧ ﹼﻴﺮﺓ ﻛﺜﲑﺓ ﻟﻠﻨﺎﺱ ﻛﺎﻓﺔ؟‪.‬‬ ‫ﻣﻦ ﺇﺑﺮﺍﺯ‬
‫ﻣﻀﻤﻮﻥ ﺟﻮﺍﺏ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺑﺎﺧﺘﺼﺎﺭ ﻫﻮ‪ :‬ﺃﻥ ﺭﺅﻭﺱ ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﺅﺳﺎﺀ ﳐﻤﻮﺭﺓ‪،‬‬
‫ﻓﻴﺆﻭﻟﻮﻧﻪ ﺇﱃ ﻣﻌﻨﻰ ﺧﻄﺄ‪ ،‬ﻭﻳﻌﱰﺿﻮﻥ ﻭﳞﺎﲨﻮﻥ‪ .‬ﻭﻟﺴﺪﹼ‬
‫ﻻ ﻳﻘﺮﺃﻭﻥ‪ ،‬ﻭﺇﺫﺍ ﻗﺮﺃﻭﺍ ﻻ ﻳﻔﻬﻤﻮﻥ‪ ،‬ﹼ‬
‫ﺍﻟﻄﺮﻳﻖ ﰲ ﻭﺟﻪ ﻫﺠﻮﻣﻬﻢ ﻳﻨﺒﻐﻲ ﻋﺪﻡ ﺇﻇﻬﺎﺭ ﺍﻟﻨﻮﺭ ﳍﻢ ﳊﲔ ﺇﻓﺎﻗﺘﻬﻢ ﻭﺍﺳﱰﺟﺎﻉ ﺭﺷﺪﻫﻢ‪ .‬ﺛﻢ‬
‫ﻏﻴﺮ ﻣﻨﺼﻔﲔ ﻛﺜﲑﻳﻦ‪ ،‬ﻳﻨﻜﺮﻭﻥ ﺍﻟﻨﻮﺭ‪ ،‬ﺃﻭ ﻳﻐﻤﻀﻮﻥ ﺃﻋﻴﻨﹶﻬﻢ ﺩﻭﻧﻪ‪ ،‬ﻷﻏﺮﺍﺽ ﺷﺨﺼﻴﺔ‬ ‫ﺇﻥ ﻫﻨﺎﻙ ﹶ‬
‫ﺧﺎﺻﺔ‪ ،‬ﺃﻭ ﺧﻮﻓ ﹰﺎ ﺃﻭ ﻃﻤﻌ ﹰﺎ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﹸﺃﻭﴅ ﺇﺧﻮﰐ ﺃﻳﻀ ﹰﺎ ﻟﻴﺄﺧﺬﻭﺍ ﹺﺣ ﹾﺬ ﹶﺭﻫﻢ ﻭﳛﺘﺎﻃﻮﺍ‬
‫ﺍﻟﺤﻘﺎﺋﻖ ﺃﺣﺪ ﹰﺍ ﻣﻦ ﻏﲑ ﺃﻫﻠﻬﺎ‪ ،‬ﹼ‬
‫ﻭﺃﻻ ﻳﻘﻮﻣﻮﺍ ﺑﻌﻤﻞ ﻳﺜﲑ ﺃﻭﻫﺎ ﹶﻡ ﺃﻫﻞ‬ ‫ﹶ‬ ‫ﻟﻸﻣﺮ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﹼﺃﻻ ﻳﻌﻄﻮﺍ‬
‫)‪(١‬‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺷﺒﻬﺎﲥﻢ ﻋﻠﻴﻬﻢ‪.‬‬

‫)‪ (١‬ﺣﺎﺩﺛﺔ ﻟﻄﻴﻔﺔ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﳌﺴﺄﻟﺔ ﺟﺎﺩﺓ‪:‬‬

‫ﺟﺎﺀﲏ ﺃﻭﻝ ﺃﻣﺲ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﻭﻫﻮ ﺻﻬﺮ ﺃﺣﺪ ﺃﺻﺪﻗﺎﺋﻲ‪ ،‬ﻭﻗﺎﻝ ﻣﺴﺮﻭﺭ ﹰﺍ ﻭﻣﺒﺸﺮ ﹰﺍ‪ :‬ﻟﻘﺪ ﻃﺒﻌﻮﺍ ﰲ ﺇﺳﺒﺎﺭﻃﺔ ﻛﺘﺎﺑ ﹰﺎ ﻣﻦ‬
‫ﻛﺘﺒﻚ‪ .‬ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ﻳﻘﺮﺃﻭﻧﻪ‪ .‬ﻗﻠﺖ‪ :‬ﺫﻟﻚ ﻟﻴﺲ ﻃﺒﻌ ﹰﺔ ﻣﺤﻈﻮﺭﺓﹰ‪ ،‬ﻭﺇﻧﲈ ﻫﻮ ﻣﺎ ﺃﺧﺬ ﻣﻦ ﺍﻟﻨﺴﺦ‪ ،‬ﻓﻼ ﺗﻌﱰﺽ ﻋﻠﻴﻪ‬
‫ﺍﻟﺪﻭﻟﺔ‪ .‬ﻭﻗﻠﺖ ﻟﻪ ﺃﻳﻀ ﹰﺎ‪ :‬ﺇﻳﺎﻙ ﺃﻥ ﲢﺪﺙ ﲠﺬﺍ ﺍﳋﱪ ﺻﺪﻳ ﹶﻘﻴﻚ ﺍﻟﻤﻨﺎﻓ ﹶﻘﲔ‪ ،‬ﺇﺫ ﳘﺎ ﻳﺘﺤﺮﻳﺎﻥ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻟﻴﺠﻌﻠﻮﻫﺎ‬
‫ﻭﺳﻴﻠﺔ ﻟﻠﻬﺠﻮﻡ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﻴﺎ ﺇﺧﻮﰐ! ﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺻﻬﺮ ﺃﺣﺪ ﺃﺻﺪﻗﺎﺋﻲ‪ ،‬ﻓﻴﻌﺪﹼ ﻣﻦ ﺃﺣﺒﺎﰊ ﲠﺬﻩ ﺍﻟﻌﻼﻗﺔ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﺑﺤﻜﻢ‬
‫ﻣﻬﻨﺘﻪ‪ :‬ﺍﳊﻼﻗﺔ ﺻﺪﻳﻖ ﻟﻠﻤﻌﻠﻢ ﺍﻟﻔﺎﻗﺪ ﻟﻠﻮﺟﺪﺍﻥ ﻭﻟﻠﻤﺪﻳﺮ ﺍﳌﻨﺎﻓﻖ‪ .‬ﻭﻗﺪ ﺃﺧﱪﻩ ﲠﺬﺍ ﺍﳋﱪ ﺃﺣﺪ ﺇﺧﻮﺍﻧﻨﺎ ﻫﻨﺎﻙ ﺩﻭﻥ ﻋﻠﻢ‬
‫ﻣﻨﻪ‪ .‬ﻭﺣﺴﻨ ﹰﺎ ﻓﻌﻞ ﺃﻥ ﺍﺧﱪﲏ ﻷﻭﻝ ﻣﺮﺓ ﻓﻨﺒﻬﺘﻪ‪ .‬ﻭﺑﺪﻭﺭﻱ ﻧﺒﻬﺖ ﺍﻹﺧﻮﺓ ﺃﻳﻀ ﹰﺎ‪ .‬ﻭﺳﺪﹼ ﺑﺬﻟﻚ ﺍﻟﻔﺴﺎﺩ‪ .‬ﻭﻧﴩﺕ ﺁﻟﺔ ﺍﻟﺮﻭﻧﻴﻮ‬
‫ﺃﻟﻮﻑ ﺍﻟﻨﺴﺦ ﲢﺖ ﻫﺬﺍ ﺍﻟﺴﺘﺎﺭ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٤٨‬‬
‫ﺧﺎﲤﺔ‬
‫ﺗﺴﻠﻤﺖ ﺍﻟﻴﻮﻡ ﺭﺳﺎﻟﺔ ﻣﻦ »ﺍﻟﺴﻴﺪ ﺭﺃﻓﺖ«‪ ،‬ﻭﳌﻨﺎﺳﺒﺔ ﺳﺆﺍﻟﻪ ﻋﻦ ﺍﻟﻠﺤﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﴩﻳﻔﺔ‬
‫ﺃﻗﻮﻝ‪ :‬ﺇﻧﻪ ﺛﺎﺑﺖ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪ :‬ﺃﻥ ﻋﺪﺩ ﺍﻟﺸﻌﺮﺍﺕ ﺍﻟﺘﻲ ﺳﻘﻄﺖ ﻣﻦ ﳊﻴﺘﻪ ﺍﻟﴩﻳﻔﺔ ﷺ‬
‫ﳏﺪﻭ ﹲﺩ‪ ،‬ﻭﻫﻮ ﻋﺪﺩ ﻗﻠﻴﻞ‪ ،‬ﻳﱰﺍﻭﺡ ﺑﲔ ﺛﻼﺛﲔ ﺇﱃ ﺃﺭﺑﻌﲔ‪ ،‬ﺃﻭ ﻻ ﻳﺘﺠﺎﻭﺯ ﺍﳋﻤﺴﲔ ﻭﺍﻟﺴﺘﲔ ﻣﻦ‬
‫ﺍﻟﺸﻌﺮﺍﺕ‪ ،‬ﻭﻟﻜﻦ ﻭﺟﻮ ﹶﺩ ﺍﻟﺸﻌﺮﺍﺕ ﰲ ﺃﻟﻮﻑ ﺍﻷﻣﺎﻛﻦ‪ ،‬ﺍﺳﺘﻮﻗﻔﻨﻲ ﻭﺩﻓﻌﻨﻲ ﺇﱃ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﻔﻜﺮ ﰲ‬
‫ﺣﻴﻨﻪ‪ ،‬ﻓﻮﺭﺩ ﺇﱃ ﺧﺎﻃﺮﻱ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪:‬‬
‫ﹺ‬
‫ﺷﻌﺮﺍﺕ ﺍﻟﻠﺤﻴﺔ‬ ‫ﱠ‬
‫ﺇﻥ ﺷﻌﺮﺍﺕ ﺍﻟﻠﺤﻴﺔ ﺍﻟﴩﻳﻔﺔ ﺍﳌﻮﺟﻮﺩﺓ ﺍﻵﻥ ‪-‬ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ -‬ﻟﻴﺴﺖ ﻫﻲ‬
‫ﺷﻌﺮﺍﺕ ﻣﻦ ﺭﺃﺳﻪ ﺍﳌﺒﺎﺭﻙ ﷺ‪ ،‬ﺇﺫ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺍﻟﺬﻳﻦ ﻣﺎ ﻛﺎﻧﻮﺍ‬‫ﹲ‬ ‫ﺍﻟﴩﻳﻔﺔ ﻭﺣﺪﹶ ﻫﺎ‪ ،‬ﺑﻞ ﺭﺑﲈ‬
‫ﻟﻴﻀ ﹼﻴﻌﻮﺍ ﺷﻴﺌ ﹰﺎ ﻣﻨﻪ ﷺ ﻗﺪ ﺣﺎﻓﻈﻮﺍ ﻋﲆ ﺗﻠﻚ ﺍﻟﺸﻌﺮﺍﺕ ﺍﳌﻨﻮﺭﺓ ﺍﳌﺒﺎﺭﻛﺔ ‪-‬ﻛﻠﲈ ﹶﺣ ﹶﻠ ﹶﻖ‪ -‬ﻭﺍﻟﺘﻲ ﺗﺒﻘﻰ‬
‫ﺩﺍﺋﻤ ﹰﺎ‪ ،‬ﻓﺘﻠﻚ ﺍﻟﺸﻌﺮﺍﺕ ﺗﺮﺑﻮ ﻋﲆ ﺍﻷﻟﻮﻑ ﻭﻫﺬﺍ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻜﺎﻓﺌ ﹰﺎ ﻟﻠﻤﻮﺟﻮﺩ ﺍﳊﺎﴐ‪.‬‬
‫ﺍﻟﺸﻌﺮ ﺍﳌﻮﺟﻮﺩ ﰲ ﻛﻞ ﺟﺎﻣ ﹴﻊ ﹴ‬
‫ﺛﺎﺑﺖ‬
‫ﺑﺴﻨﺪ ﺻﺤﻴﺢ ﻫﻮ ﹲ‬ ‫ﻭﻭﺭﺩ ﺃﻳﻀ ﹰﺎ ﺇﱃ ﺧﺎﻃﺮﻱ‪ :‬ﺗﹸﺮ￯ ﻫﻞ ﱠ ﹸ‬
‫ﺃﻳﻀ ﹰﺎ ﺃﻧﻪ ﻣﻦ ﺷﻌﺮﻩ ﷺ ﺣﺘﻰ ﺗﻜﻮﻥ ﺯﻳﺎﺭﺗﹸﻨﺎ ﻟﻪ ﻣﻘﺒﻮﻟﺔ؟‬
‫ﻓﺴﻨﺢ ﺑﺒﺎﱄ ﻓﺠﺄﺓ‪ :‬ﺃﻥ ﺯﻳﺎﺭﺓ ﺗﻠﻚ ﺍﻟﺸﻌﺮﺍﺕ ﺇﻧﲈ ﻫﻲ ﻭﺳﻴﻠ ﹲﺔ‪ ،‬ﻭﻫﻲ ﺳﺒﺐ ﻟﻘﺮﺍﺀﺓ ﺍﻟﺼﻠﻮﺍﺕ‬
‫ﺪﺍﺭ ﳏﺒﺘﻪ ﻭﺗﻮﻗﲑﻩ‪ .‬ﻓﻼ ﺗﹸﻨ ﹶﻈﺮ ﺇﱃ ﺫﺍﺕ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﻭﺇﻧﲈ ﺇﱃ ﺟﻬﺔ‬
‫ﻋﲆ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ‪ ،‬ﻭﻫﻲ ﹶﻣ ﹸ‬
‫ﻛﻮﳖﺎ ﻭﺳﻴﻠﺔ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﱂ ﺗﻜﻦ ﻫﻲ ﺷﻌﺮ ﹰﺓ ﺣﻘﻴﻘﻴﺔ ﻣﻦ ﺷﻌﺮﺍﺗﻪ ﷺ ﻓﻬﻲ ﺗﺆﺩﻱ ﻭﻇﻴﻔ ﹶﺔ ﺗﻠﻚ ﺍﻟﻮﺳﻴﻠﺔ‬
‫ﻣﺎ ﺩﺍﻣﺖ ﲢﺴﺐ ‪-‬ﰲ ﺍﻟﻈﺎﻫﺮ‪ -‬ﻫﻜﺬﺍ‪ ،‬ﻭﺗﻠﻘﺎﻫﺎ ﺍﻟﻨﺎﺱ ﺷﻌﺮ ﹰﺓ ﻣﻦ ﺷﻌﺮﺍﺗﻪ ﷺ‪ .‬ﻓﺘﻜﻮﻥ ﺗﻠﻚ ﺍﻟﺸﻌﺮﺓ‬
‫ﻭﺳﻴﻠ ﹰﺔ ﻟﺘﻮﻗﲑﻩ ﷺ ﻭﳏﺒﺘﻪ ﻭﺃﺩﺍﺀ ﺍﻟﺼﻠﻮﺍﺕ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﻳﻠﺰﻡ ﺍﻟﺴﻨﺪ ﺍﻟﻘﻄﻌﻲ ﻟﺘﺸﺨﻴﺺ ﺫﺍﺕ ﺍﻟﺸﻌﺮ‬
‫ﻭﺗﻌﻴﻴﻨﻪ ﺑﻞ ﻳﻜﻔﻲ ﹼﺃﻻ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﺑﺨﻼﻓﻪ‪ ،‬ﻷﻥ ﻣﺎ ﻳﺘﻠﻘﺎﻩ ﺍﻟﻨﺎﺱ ﻭﻣﺎ ﻗﺒﻠﺘﻪ ﺍﻷﻣﺔ‬
‫ﻭﺭﺿﻴﺖ ﺑﻪ ﻳﻜﻮﻥ ﰲ ﺣﻜﻢ ﻧﻮ ﹴﻉ ﻣﻦ ﺍﳊﺠﺔ‪ .‬ﻭﺣﺘﻰ ﻟﻮ ﺍﻋﱰﺽ ﹸ‬
‫ﺑﻌﺾ ﺃﻫﻞ ﺍﻟﺘﻘﻮ￯ ﻋﲆ ﻣﺜﻞ‬
‫ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺳﻮﺍ ﹰﺀ ﻣﻦ ﺟﻬﺔ ﺍﻟﺘﻘﻮ￯ ﺃﻭ ﺍﻷﺧﺬ ﺑﺎﻷﺣﻮﻁ ﺃﻭ ﺍﻟﻌﻤﻞ ﺑﺎﻟﻌﺰﻳﻤﺔ ﻓﺈﻧﲈ ﻳﻌﱰﺿﻮﻥ ﻋﲆ‬
‫ﺷﻌﺮﺍﺕ ﺧﺎﺻﺔ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ ﺇﳖﺎ ﺑﺪﻋﺔ‪ ،‬ﻓﺈﳖﺎ ﺩﺍﺧﻠﺔ ﺿﻤﻦ ﺍﻟﺒﺪﻋﺔ ﺍﳊﺴﻨﺔ‪ ،‬ﻷﳖﺎ ﺍﻟﻮﺳﻴﻠﺔ ﻟﻠﺼﻠﻮﺍﺕ‬
‫ﻋﲆ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ‪.‬‬
‫ﻣﺜﺎﺭ ﺍﳌﻨﺎﻗﺸﺔ ﺑﲔ‬
‫ﻭﻳﻘﻮﻝ »ﺍﻟﺴﻴﺪ ﺭﺃﻓﺖ« ﰲ ﺭﺳﺎﻟﺘﻪ‪» :‬ﺇﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺪ ﺃﺻﺒﺤﺖ ﹶ‬
‫ﹸ‬
‫ﺍﻻﻧﺸﻘﺎﻕ ﻭﺍﻻﻓﱰﺍﻕ‪ ،‬ﻭﺇﻧﲈ‬ ‫ﺍﻹﺧﻮﺍﻥ«‪ .‬ﻓﺄﻭﴆ ﺇﺧﻮﺍﲏ‪ :‬ﹶﺃ ﹼﻻ ﻳﻨﺎﻗﺸﻮﺍ ﻓﻴﲈ ﻳﻤﻜﻦ ﺃﻥ ﻳﻨﺠﻢ ﻋﻨﻪ‬
‫ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺘﻌﻠﻤﻮﺍ ﺑﺤﺚ ﺍﻷﻣﻮﺭ ﻣﻦ ﺩﻭﻥ ﻧﺰﺍﻉ‪ ،‬ﻭﻋﲆ ﻧﻤﻂ ﺗﺪﺍﻭﻝ ﰲ ﺍﻷﻓﻜﺎﺭ‪.‬‬
‫‪١٤٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‬

‫ﺎﺳ ﹺﻤ ﹺﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‬

‫ﺑﹺ ﹾ‬
‫﴿ ‪﴾o n m l k j‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬
‫ﺍﻟﺴﺎﺩﺓ‪ :‬ﺇﺑﺮﺍﻫﻴﻢ‪ ،‬ﺷﻜﺮﻱ‪ ،‬ﺍﳊﺎﻓﻆ ﺑﻜﺮ‪ ،‬ﺍﳊﺎﻓﻆ‬ ‫)‪(١‬‬
‫ﺍﺧﻮﰐ ﺍﻷﻋﺰﺍﺀ ﻣﻦ »ﺳﻨﺮﻛﻨﺖ«‬
‫ﺣﺴﲔ‪ ،‬ﺍﳊﺎﻓﻆ ﺭﺟﺐ‪.‬‬
‫ﺇﻥ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺜﻼﺙ ﺍﻟﺘﻲ ﺃﺭﺳﻠﺘﻤﻮﻫﺎ ﺑﻴﺪ ﺍﳊﺎﻓﻆ ﺗﻮﻓﻴﻖ‪ ،‬ﻳﻌﱰﺽ ﻋﻠﻴﻬﺎ ﺍﳌﻠﺤﺪﻭﻥ ﻣﻨﺬ‬
‫ﺃﻣﺪ ﺑﻌﻴﺪ‪:‬‬
‫ﺃﻭﻻﻫﺎ‪ :‬ﺇﻥ ﺍﳌﻌﻨﻰ ﺍﻟﻈﺎﻫﺮﻱ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪6 5 4 3 2 1 0 /﴿ :‬‬
‫‪) ﴾8 7‬ﺍﻟﻜﻬﻒ‪ .(٨٦ :‬ﻫﻮ‪ :‬ﺃﻧﻪ ﺭﺃ￯ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ ﰲ ﹺ‬
‫ﻣﺎﺀ ﹴ‬
‫ﻋﲔ ﺫﻱ ﻃﲔ ﻭﺣﺮﺍﺭﺓ‪.‬‬
‫ﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﺃﻳﻦ ﻳﻘﻊ ﺳﺪﱡ ﺫﻱ ﺍﻟﻘﺮﻧﲔ؟‬
‫ﹶ‬
‫ﺍﻟﺪﺟﺎﻝ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪.‬‬ ‫ﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﻧﺰﻭﻝ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻗﺘﻠﻪ‬
‫ﺇﻥ ﺃﺟﻮﺑﺔ ﻫﺬﻩ ﺍﻷﺳﺌﻠﺔ ﻃﻮﻳﻠﺔ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﺎ ﻧﺸﲑ ﺇﻟﻴﻬﺎ ﺑﺎﺧﺘﺼﺎﺭ ﻓﻨﻘﻮﻝ‪:‬‬ ‫ﱠ‬
‫ﹴ‬
‫ﻭﺑﻮﺟﻪ ﻳﻔﻬﻤﻪ ﻋﻤﻮ ﹸﻡ ﺍﻟﻨﺎﺱ‬ ‫ﺇﻥ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﺒﻨﻴ ﹲﺔ ﻋﲆ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬ ‫ﱠ‬
‫ﺑﻈﺎﻫﺮ ﺍﻟﻨﻈﺮ‪ ،‬ﻟﺬﺍ ﻛﺜﻴﺮ ﹰﺍ ﻣﺎ ﹸﺑ ﹼﻴﻨﺖ ﺍﳌﺴﺎﺋﻞ ﺑﺎﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﻤﺜﻴﻞ‪.‬‬
‫ﺃﻥ ﺫﺍ ﺍﻟﻘﺮﻧﲔ ﻗﺪ ﺷﺎﻫﺪ ﺍﻟﺸﻤﺲ ﺗﻐﺮﺏ‬‫ﻓﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴾8 7 6 5 ﴿ :‬ﻳﻌﻨﻲ‪ :‬ﱠ‬
‫ﰲ ﻣﺎ ﻳﺸﺒﻪ ﻋﻴﻨ ﹰﺎ ﻣﻮﺣﻠ ﹰﺔ ﻭﺣﺎﻣﻴﺔ‪ ،‬ﻋﻨﺪ ﺳﺎﺣﻞ ﺍﻟﺒﺤﺮ ﺍﳌﺤﻴﻂ ﺍﻟﻐﺮﰊ‪ ،‬ﺃﻭ ﺷﺎﻫﺪ ﻏﺮﻭ ﹶﺑﻬﺎ ﰲ ﻋﲔ‬
‫ﺟﺒﻞ ﺑﺮﻛﺎﲏ ﺫﻱ ﳍﻴﺐ ﻭﺩﺧﺎﻥ‪.‬‬ ‫ﹴ‬
‫ﺃﻱ ﺇﻧﻪ ﺷﺎﻫﺪ ﰲ ﻇﺎﻫﺮ ﺍﻟﻨﻈﺮ ﻏﺮﻭ ﹶﺑﻬﺎ ﰲ ﺳﻮﺍﺣﻞ ﺍﻟﺒﺤﺮ ﺍﳌﺤﻴﻂ ﺍﻟﻐﺮﰊ‪ ،‬ﻭﰲ ﺟﺰﺀ ﻣﻨﻪ ﺍﻟﺬﻱ‬
‫ﻋﲔ ﻭﺍﺳﻌﺔ‪ ،‬ﻓﺸﺎﻫﺪ ﻏﺮﻭﲠﺎ ﺍﻟﻈﺎﻫﺮﻱ ﺧﻠﻒ ﺍﻷﺑﺨﺮﺓ‬ ‫ﺣﻮﺽ ﹴ‬ ‫ﹸ‬ ‫ﺗﺮﺍﺀ￯ ﻟﻪ ﻣﻦ ﺑﻌﻴﺪ ﻛﺄﻧﻪ ﺑﹺﺮﻛ ﹲﺔ ﺃﻭ‬
‫ﺍﻟﻜﺜﻴﻔﺔ ﺍﳌﺘﺼﺎﻋﺪﺓ ﻣﻦ ﻣﻴﺎﻩ ﺍﳌﺴﺘﻨﻘﻌﺎﺕ ﺍﻟﻮﺍﻗﻌﺔ ﻋﻨﺪ ﺳﻮﺍﺣﻞ ﺍﻟﺒﺤﺮ ﺍﳌﺤﻴﻂ ﺍﻟﻐﺮﰊ‪ ،‬ﻟﺸﺪﺓ ﺣﺮﺍﺭﺓ‬
‫ﺷﻤﺲ ﺍﻟﺼﻴﻒ‪ ..‬ﺃﻭ ﺷﺎﻫﺪ ﺍﺧﺘﻔﺎﺀ ﺍﻟﺸﻤﺲ ‪-‬ﺍﻟﺘﻲ ﻫﻲ ﻋﲔ ﺍﻟﺴﲈﺀ‪ (٢) -‬ﰲ ﻋﲔ ﻣﻠﺘﻬﺒﺔ ﺍﻧﻔﻠﻘﺖ‬
‫ﺍﻟﺘﺮﺍﺏ ﻭﺍﻟﺼﺨﻮﺭ ﻭﺍﳌﻌﺎﺩﻥ ﺍﻟﺴﺎﺋﻠﺔ‪.‬‬
‫ﹶ‬ ‫ﺣﺪﻳﺜ ﹰﺎ ﻋﲆ ﻗﻤﺔ ﹴ‬
‫ﺟﺒﻞ ﺑﺮﻛﺎﲏ ﺗﻘﺬﻑ ﺑﺤﻤﻤﻬﺎ ﻣﺎﺯﺟ ﹰﺔ‬
‫)‪ (١‬ﻗﺼﺒﺔ ﻗﺮﻳﺒﺔ ﻟﺒﺎﺭﻻ ﻣﻨﻔﻰ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ‪.‬‬
‫)‪ (٢‬ﻭﺍﻟﻌﲔ‪ :‬ﻋﲔ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻋﲔ ﺍﻟﺸﻤﺲ‪ :‬ﺷﻌﺎﻋﻬﺎ ﺍﻟﺬﻱ ﻻ ﺗﺜﺒﺖ ﻋﻠﻴﻪ ﺍﻟﻌﲔ‪ .‬ﻭﻗﻴﻞ‪ :‬ﺍﻟﻌﲔ ﺍﻟﺸﻤﺲ ﻧﻔﺴﻬﺎ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﻃﻠﻌﺖ‬
‫ﺍﻟﻌﲔ‪ ،‬ﻭﻏﺎﺑﺖ ﺍﻟﻌﲔ‪) .‬ﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ ﻻﺑﻦ ﻣﻨﻈﻮﺭ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٥٠‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺗﻌﺎﺑﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺒﻠﻴﻐﺔ ﺍﳌﻌﺠﺰﺓ ﺗﺮﺷﺪ ﲠﺬﻩ ﺍﳉﻤﻠﺔ ﺇﱃ ﻣﺴﺎﺋﻞ ﻛﺜﲑﺓ‪:‬‬
‫ﺍﻟﺤﺮ‪ ..‬ﻭﻧﺤﻮ‬‫ﹼ‬ ‫ﻋﺰ‬
‫ﻻ ﺇﻥ ﺳﻴﺎﺣﺔ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻛﺎﻧﺖ ﺇﱃ ﺟﻬﺔ ﺍﻟﻐﺮﺏ‪ ..‬ﻭﰲ ﻭﻗﺖ ﹼ‬ ‫ﻓﺄﻭ ﹰ‬
‫ﻛﻞ ﻫﺬﺍ ﺗﺸﲑ ﺑﻪ‬ ‫ﺍﳌﺴﺘﻨﻘﻌﺎﺕ‪ ..‬ﻭﻣﻮﺍﻓﻘﺘﻬﺎ ﺃﻭﺍﻥ ﻏﺮﻭﺏ ﺍﻟﺸﻤﺲ‪ ..‬ﻭﺣﲔ ﺍﻧﻔﻼﻕ ﺟﺒﻞ ﺑﺮﻛﺎﲏ‪ ..‬ﱡ‬
‫ﻣﻠﻴﺌﺔ ﹺ‬
‫ﺑﺎﻟﻌﱪ ﻣﻨﻬﺎ ﺍﺳﺘﻴﻼﺀ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻋﲆ ﺇﻓﺮﻳﻘﻴﺎ ﺍﺳﺘﻴﻼ ﹰﺀ ﺗﺎﻣ ﹰﺎ‪.‬‬ ‫ﻣﺴﺎﺋﻞ ﹴ‬
‫ﹶ‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺇﱃ‬
‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﳊﺮﻛﺔ ﺍﳌﺸﻬﻮﺩﺓ ﻟﻠﺸﻤﺲ ﺇﻧﲈ ﻫﻲ ﺣﺮﻛ ﹲﺔ ﻇﺎﻫﺮﻳﺔ‪ ،‬ﻭﻫﻲ ﹲ‬
‫ﺩﻟﻴﻞ ﻋﲆ‬
‫ﺣﺮﻛﺔ ﺍﻷﺭﺽ ﺍﳋﻔﻴﺔ ‪-‬ﻏﲑ ﺍﳌﺤﺴﻮﺱ ﲠﺎ‪ -‬ﻭﻫﻲ ﺗﹸﺨﱪ ﻋﻦ ﺗﻠﻚ ﺍﳊﺮﻛﺔ‪ .‬ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ‬
‫)‪(١‬‬
‫ﺣﻘﻴﻘ ﹶﺔ ﺍﻟﻐﺮﻭﺏ‪.‬‬
‫ﺛﻢ ﺇﻥ ﻛﻠﻤﺔ ﴿‪ ﴾7‬ﺇﻧﲈ ﻫﻲ ﻟﻠﺘﺸﺒﻴﻪ‪ ،‬ﺇﺫ ﺍﻟﺒﺤﺮ ﺍﻟﻌﻈﻴﻢ ﹸﻳﺮ￯ ﻣﻦ ﺑﻌﻴﺪ ﻛﺤﻮﺽ ﺻﻐﲑ‪،‬‬
‫ﻓﺘﺸﺒﻴﻪ ﺍﻟﺒﺤﺮ ﺍﳌﺸﺎﻫﺪ ﻣﻦ ﺧﻠﻒ ﺍﻟﻀﺒﺎﺏ ﻭﺍﻷﺑﺨﺮﺓ ﺍﳌﺘﻮﻟﺪﺓ ﻣﻦ ﺍﳌﺴﺘﻨﻘﻌﺎﺕ ﻭﺍﻟ ﹸﺒ ﹶﺮﻙ ﺑﻠﻔﺢ‬
‫ﺍﳊﺮﺍﺭﺓ ﺑـ ﴿‪ ﴾8 7‬ﺃﻱ ﻋﲔ ﺗﻨﺒﻊ ﻣﻦ ﻃﲔ‪ ،‬ﻭﻛﺬﺍ ﺍﺳﺘﻌﲈﻝ ﻛﻠﻤﺔ ﴿‪ ﴾7‬ﺍﻟﺘﻲ ﺗﻌﻨﻲ‬
‫ﺳﺮ ﺑﻼﻏﻲ ﺩﻗﻴﻖ ﻭﻋﻼﻗﺔ ﻭﺛﻴﻘﺔ‪ (٢).‬ﻓﻜﲈ‬
‫ﰲ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ :‬ﺍﻟﻴﻨﺒﻮﻉ ﻭﺍﻟﺸﻤﺲ ﻭﺍﻟﺒﴫ‪ ،‬ﻳﻨﻄﻮﻱ ﻋﲆ ﹼ‬
‫ﺑﺪﺍ ﺍﻟﻐﺮﻭﺏ ﻟﻨﻈﺮ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻣﻦ ﹸﺑﻌﺪ ﻫﻜﺬﺍ‪ .‬ﻓﺈﻥ ﺍﳋﻄﺎﺏ ﺍﻟﻘﺮﺁﲏ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ‬
‫ﺣﺮﻱ ﲠﺬﺍ ﺍﳋﻄﺎﺏ ﺍﻟﺴﲈﻭﻱ ﻭﻣﻨﺴﺠﻢ ﻣﻊ ﻋﻈﻤﺘﻪ ﻭﺭﻓﻌﺘﻪ ﻗﻮﻟﻪ‬
‫ﱞ‬ ‫ﺍﳌﻬﻴﻤﻦ ﻋﲆ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﲈﻭﻳﺔ‪،‬‬
‫ﺍﻟﻤﺴﺨﺮﺓ ﺳﺮﺍﺟ ﹰﺎ ﰲ ﻣﻀﻴﻒ ﺭﲪﺎﲏ‪ ،‬ﲣﺘﻔﻲ ﰲ »ﻋﲔ« ﺭﺑﺎﻧﻴﺔ ﻭﻫﻲ ﺍﻟﺒﺤﺮ ﺍﳌﺤﻴﻂ‬
‫ﹼ‬ ‫ﺑﺄﻥ ﺍﻟﺸﻤﺲ‬
‫ﺍﻟﻐﺮﰊ‪ ،‬ﻣﻌﺒﺮ ﹰﺍ ﺑﺄﺳﻠﻮﺑﻪ ﺍﳌﻌﺠﺰ ﺃﻥ ﺍﻟﺒﺤﺮ »ﻋﲔ« ﺣﺎﻣﻴﺔ‪ .‬ﻧﻌﻢ ﻫﻜﺬﺍ ﻳﺒﺪﻭ ﺍﻟﺒﺤﺮ ﻟﻠﻌﻴﻮﻥ ﺍﻟﺴﲈﻭﻳﺔ‪.‬‬
‫ﺣﺎﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﺇﻥ ﺍﻟﺘﻌﺒﲑ ﺑـ ﴿‪ ﴾8 7‬ﻟﻠﺒﺤﺮ ﺍﳌﺤﻴﻂ ﺍﻟﻐﺮﰊ ﺇﻧﲈ ﻫﻲ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﻟﺬﻱ ﺍﻟﻘﺮﻧﲔ ﺍﻟﺬﻱ ﺭﺃ￯ ﻣﻦ ﹸﺑﻌﺪ ﺫﻟﻚ ﺍﻟﺒﺤﺮ ﺍﻟﻌﻈﻴﻢ ﻛﺄﻧﻪ ﻋﻴ ﹸﻦ ﻣﺎﺀ‪ .‬ﺃﻣﺎ ﺍﻟﻨﻈﺮ ﺍﻟﻘﺮﺁﲏ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺧﺪﺍﻉ ﺍﻟﺒﴫ‪ ،‬ﺑﻞ ﻷﻧﻪ‬
‫ﹸ‬ ‫ﻗﺮﻳﺐ ﺇﱃ ﻛﻞ ﳾﺀ‪ ،‬ﻓﻼ ﻳﻨﻈﺮ ﻧﻈﺮ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻣﻦ ﺑﻌﻴﺪ ﺍﻟﺬﻱ ﻳﺪﺍﺧﻠﻪ‬
‫ﻧﺰﻝ ﻣﻦ ﺍﻟﺴﲈﺀ ﻣﻄﻠﻌ ﹰﺎ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻷﻧﻪ ﻳﺮ￯ ﺍﻷﺭﺽ ﻣﻴﺪﺍﻧ ﹰﺎ ﺃﻭ ﻗﺼﺮ ﹰﺍ ﻭﺃﺣﻴﺎﻧ ﹰﺎ ﻣﻬﺪ ﹰﺍ ﺃﻭ ﺻﺤﻴﻔﺔ‪ ،‬ﻓﺈﻥ‬
‫ﺗﻌﺒﲑﻩ ﺑـ ﴿‪ ﴾7‬ﻟﻠﺒﺤﺮ ﺍﻟﻌﻈﻴﻢ ﻭﻫﻮ ﺍﳌﺤﻴﻂ ﺍﻷﻃﻠﴘ ﺍﻟﻐﺮﰊ ﺍﳌﻐﻄﻰ ﺑﺎﻟﻀﺒﺎﺏ ﻭﺍﻷﺑﺨﺮﺓ‬
‫ﻭﺳﻤﻮﻩ ﻭﻋﻈﻤﺘﻪ‪.‬‬
‫ﹼ‬ ‫ﻋﻠﻮﻩ ﻭﺭﻓﻌﺘﹶﻪ‬
‫ﺇﻧﲈ ﻳﺒﲔ ﹼ‬

‫)‪ (١‬ﺟﺎﺀ ﰲ ﺗﻔﺴﲑ ﺍﻟﺒﻴﻀﺎﻭﻱ‪ :‬ﻭﻟﻌﻠﻪ ﺑﻠﻎ ﺳﺎﺣﻞ ﺍﳌﺤﻴﻂ ﻓﺮﺁﻫﺎ ﻛﺬﻟﻚ ﺇﺫ ﱂ ﻳﻜﻦ ﰲ ﻣﻄﻤﺢ ﺑﴫﻩ ﻏﲑ ﺍﳌﺎﺀ ﻭﻟﺬﻟﻚ ﻗﺎﻝ‬
‫)ﻭﺟﺪﻫﺎ ﺗﻐﺮﺏ( ﻭﱂ ﻳﻘﻞ‪ :‬ﻛﺎﻧﺖ ﺗﻐﺮﺏ‪.‬‬
‫ﺑﺮﻣﺰ ﺇﱃ ﻣﻌﻨﻰ ﻟﻄﻴﻒ ﻭﴎ ﺩﻗﻴﻖ ﻣﻦ ﺃﴎﺍﺭ ﺍﻟﺒﻼﻏﺔ‪ ،‬ﻭﻫﻮ‪ :‬ﺃﻥ ﻭﺟﻪ‬ ‫)‪ (٢‬ﺇﻥ ﺍﻟﺘﻌﺒﲑ ﺑـ»ﻋﲔ« ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ )ﻋﲔ ﲪﺌﺔ( ﻳﺬﻛﹼﺮ ﹴ‬
‫ﺍﻟﺴﲈﺀ ﺑﻌﺪ ﻣﺸﺎﻫﺪﺗﻪ ﺑﻌﲔ ﺍﻟﺸﻤﺲ ﲨﺎﻝ ﺭﲪﺘﻪ ﺗﻌﺎﱃ ﻋﲆ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﻥ ﻭﺟﻪ ﺍﻷﺭﺽ ﻋﻘﺐ ﺭﺅﻳﺘﻪ ﺑﻌﲔ ﺍﻟﺒﺤﺮ‬
‫ﻋﻈﻤﺘﻪ ﺗﻌﺎﱃ ﰲ ﺍﻟﺴﲈﺀ‪ ،‬ﺗﹸﻄﺒﻖ ﺍﻟﻌﻴﻨﺎﻥ ﺇﺣﺪﺍﳘﺎ ﰲ ﺍﻷﺧﺮ￯‪ ،‬ﻓﺘﻄﺒﻖ ﺍﻟﻌﻴﻮﻥ ﻋﲆ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ..‬ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺗﺬﻛﺮ‬
‫ﺑﻜﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻭﺑﺈﻋﺠﺎﺯ ﲨﻴﻞ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺍﻟﻠﻄﻴﻒ ﻣﺸﲑﺓ ﺇﱃ ﻣﺎ ﻳﻨﻬﻰ ﻭﻇﻴﻔﺔ ﺍﻟﻌﻴﻮﻥ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪١٥١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‬

‫ﺳﺆﺍﻟﻜﻢ ﺍﻟﺜﺎﲏ‪:‬‬
‫ﺃﻳﻦ ﻳﻘﻊ ﺳﺪﱡ ﺫﻱ ﺍﻟﻘﺮﻧﲔ؟ ﻭ ﹶﻣﻦ ﻳﺄﺟﻮﺝ ﻭ ﻣﺄﺟﻮﺝ؟‬
‫ﻛﺘﺒﺖ ﺳﺎﺑﻘ ﹰﺎ ﺭﺳﺎﻟﺔ ﺣﻮﻝ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪ ،‬ﻓﺄﻟﺰﻣﺖ ﹸ‬
‫ﺍﻟﺤﺠﺔ ﻣﻼﺣﺪﺓ ﺫﻟﻚ‬ ‫ﹸ‬ ‫ﺍﳉﻮﺍﺏ‪ :‬ﻟﻘﺪ‬
‫ﺍﻟﻮﻗﺖ‪ .‬ﹼﺇﻻ ﺃﻧﻨﻲ ﺍﻵﻥ ﻻ ﹶﺃﻣﻠﻚ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺃﻥ ﺣﺎﻓﻈﺘﻲ ﻻ ﲤﺪﲏ ﺑﴚﺀ ﻓﻘﺪ ﺃﺻﺎﲠﺎ‬
‫ﳾﺀ ﻣﻦ ﺍﻟﻌﻄﻞ‪ .‬ﻋﻼﻭﺓ ﻋﲆ ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻗﺪ ﺗﻄﺮﻕ ﺇﻟﻴﻬﺎ »ﺍﻟﻐﺼﻦ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻭﺍﻟﻌﴩﻳﻦ« ﳍﺬﺍ ﻧﺸﲑ ﺇﺷﺎﺭﺓ ﰲ ﻏﺎﻳﺔ ﺍﻻﺧﺘﺼﺎﺭ ﺇﱃ ﻧﻜﺘﺘﲔ ﺃﻭ ﺛﻼﺙ ﻓﺤﺴﺐ ﺗﻌﻮﺩ ﺇﱃ ﻫﺬﻩ‬
‫ﺍﳌﺴﺄﻟﺔ ﻭﻫﻲ‪:‬‬
‫ﹺ‬
‫ﺃﺳﲈﺀ ﻋﺪﺩ ﻣﻦ ﻣﻠﻮﻙ ﺍﻟﻴﻤﻦ ﺑﻜﻠﻤﺔ‬ ‫ﹺ‬
‫ﻭﺍﺑﺘﺪﺍﺀ‬ ‫ﺃﻧﻪ ﺑﻨﺎ ﹰﺀ ﻋﲆ ﻣﺎ ﺑ ﹼﻴﻨﻪ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﳌﺤﻘﻘﻮﻥ‪،‬‬
‫»ﺫﻱ« ‪-‬ﻛـ»ﺫﻱ ﻳﺰﻥ«‪ -‬ﻭﻣﺎ ﻳﺸﲑ ﺇﻟﻴﻪ ﻋﻨﻮﺍﻥ »ﺫﻱ ﺍﻟﻘﺮﻧﲔ« ﻓﺈﻥ ﺫﺍ ﺍﻟﻘﺮﻧﲔ ﻫﺬﺍ ﻟﻴﺲ ﻫﻮ‬
‫ﻋﺎﺻﺮ ﺳﻴﺪﹶ ﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ‬
‫ﹶ‬ ‫ﺍﻹﺳﻜﻨﺪﺭ ﺍﻟﺮﻭﻣﻲ )ﺍﳌﻘﺪﻭﲏ( ﻭﺇﻧﲈ ﻫﻮ ﺃﺣﺪ ﻣﻠﻮﻙ ﺍﻟﻴﻤﻦ)‪ (١‬ﺍﻟﺬﻱ‬
‫ﺍﻟﺪﺭﺱ ﻣﻦ ﺳﻴﺪﻧﺎ ﺍﳋﴬ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ (٣).‬ﺑﻴﻨﲈ ﺟﺎﺀ »ﺍﻹﺳﻜﻨﺪﺭ ﺍﻟﺮﻭﻣﻲ« ﻗﺒﻞ‬
‫ﹶ‬ ‫ﺍﻟﺴﻼﻡ)‪ (٢‬ﻭﺗﻠﻘﻰ‬
‫)‪(٤‬‬
‫ﺍﳌﻴﻼﺩ ﺑﺤﻮﺍﱄ ﺛﻼﺛﲈﺋﺔ ﺳﻨﺔ ﻭﺩﺭﺱ ﻋﲆ ﻳﺪ »ﺃﺭﺳﻄﻮ«‪.‬‬
‫ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ ﻳﻀﺒﻂ ﺍﳊﻮﺍﺩﺙ ﺇﱃ ﺣﺪ ﻣﺎ ﻗﺒﻞ ﺛﻼﺛﺔ ﺁﻻﻑ ﻋﺎﻡ‪ .‬ﻟﺬﺍ ﻓﺈﻥ‬ ‫ﺩﻭﻧﻪ‬
‫ﺇﻥ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﺬﻱ ﹼ‬
‫ﻳﺤﻜﻢ ﺑﺼﻮﺍﺏ ﻋﲆ ﺣﻮﺍﺩﺙ ﻣﺎ ﻗﺒﻞ ﺯﻣﻦ ﺳﻴﺪﻧﺎ‬‫ﹶ‬ ‫ﻧﻈﺮ ﻫﺬﺍ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻨﺎﻗﺺ ﺍﻟﻘﺎﴏ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ‪ ،‬ﻓﺈﻣﺎ ﻳﺬﻛﺮﻫﺎ ﻣﺸﻮﺑ ﹰﺔ ﺑﺎﳋﺮﺍﻓﺎﺕ‪ ،‬ﺃﻭ ﻳﻨﻜﺮﻫﺎ ﺃﻭ ﻳﻮﺭﺩﻫﺎ ﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ‪.‬‬
‫ﺃﻣﺎ ﺳﺒﺐ ﺍﺷﺘﻬﺎﺭ »ﺫﻱ ﺍﻟﻘﺮﻧﲔ« ﺍﻟﻴﲈﲏ ﻫﺬﺍ ﰲ ﺍﻟﺘﻔﺎﺳﲑ ﺑﺎﻹﺳﻜﻨﺪﺭ‪ ،‬ﻓﻴﻌﻮﺩ ﺇﱃ‪ (٥):‬ﺃﻥ‬
‫ﺃﺣﺪﹶ ﺃﺳﲈﺀ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻫﻮ ﺍﻻﺳﻜﻨﺪﺭ‪ ،‬ﻓﻬﻮ ﺍﻹﺳﻜﻨﺪﺭ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﺍﻹﺳﻜﻨﺪﺭ ﺍﻟﻘﺪﻳﻢ‪ .‬ﺃﻭ ﻧﻈﺮ ﹰﺍ‬
‫ﻷﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻟﺪ￯ ﺫﻛﺮﻩ ﳊﺎﺩﺛﺔ ﺟﺰﺋﻴﺔ ﻳﺬﻛﺮﻫﺎ ﻟﻜﻮﳖﺎ ﻃﺮﻓ ﹰﺎ ﳊﻮﺍﺩﺙ ﻛﻠﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻻﺳﻜﻨﺪﺭ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ‪ ،‬ﺗﻔﺴﲑ ﺃﺑﻮ ﺍﻟﺴﻌﻮﺩ ‪٢٤٠-٢٣٩/٥‬؛ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪٣٨٥/٦‬؛ ﺍﻷﻟﻮﳼ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﲏ ‪.٢٧/١٦‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ ﺍﻟﻔﻘﻴﻬﻲ‪ ،‬ﺃﺧﺒﺎﺭ ﻣﻜﺔ ‪٢٢١/٣‬؛ ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ‪٤٧/١١‬؛ ﺍﺑﻦ ﻛﺜﲑ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﻘﺮﺁﻥ ‪،١٨٠/١‬‬
‫‪١٠١/٣‬؛ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪.٣٨٢/٦‬‬
‫)‪ (٣‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ‪.٤٧/١١‬‬
‫)‪ (٤‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ‪٣٨٣-٣٨٢/٦‬؛ ﺍﻟﺸﻮﻛﺎﲏ‪ ،‬ﺍﻟﻔﺘﺢ ﺍﻟﻘﺪﻳﺮ ‪٣٠٧/٣‬؛ ﺍﳊﻤﻮﻱ‪ ،‬ﻣﻌﺠﻢ ﺍﻟﺒﻠﺪﺍﻥ ‪،١٨٤/١‬‬
‫»ﻭﻟﺴﺖ ﺃﺩﺭﻱ ﺃﻛﺎﻥ ﻧﺒﻴ ﹰﺎ ﺃﻡ ﻻ« ﺍﻧﻈﺮ‪ :‬ﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ‪.٤٨٨ ،١٧/٢‬‬‫ﹸ‬ ‫ﻭﺣﻮﻝ ﻗﻮﻝ ﺍﻟﺮﺳﻮﻝ ﷺ ﰲ ﺫﻱ ﺍﻟﻘﺮﻧﲔ‬
‫ﺑﺎﻷﺿﺎﻓﺔ ﻟﺬﻟﻚ ﺗﻨﻘﻞ ﻟﻨﺎ ﺍﳌﺼﺎﺩﺭ ﺃﻥ »ﺫﺍ ﺍﻟﻘﺮﻧﲔ« ﱂ ﻳﻜﻦ ﻧﺒﻴ ﹰﺎ ﻭﻻ ﻣﻠﻜ ﹰﺎ‪ ،‬ﺑﻞ ﻛﺎﻥ ﺭﺟ ﹰ‬
‫ﻼ ﻋﻈﻴﻤ ﹰﺎ ﺻﺎﺣﺐ ﻋﺒﺎﺩﺓ ﻭﺗﻘﻮ￯‬
‫ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﺍﳌﺼﻨﻒ ‪٣٤٦/٦‬؛ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﺗﻔﺴﲑ ﺍﻟﺼﻨﻌﺎﲏ ‪.٤١٠/٢‬‬
‫)‪ (٥‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻄﱪﻱ‪ ،‬ﺟﺎﻣﻊ ﺍﻟﺒﻴﺎﻥ ‪ ،١٧/١٦‬ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ‪٤٧ ،٤٥/١١‬؛ ﺍﻟﺸﻮﻛﺎﲏ‪ ،‬ﻓﺘﺢ ﺍﻟﻘﺪﻳﺮ‬
‫‪٣٠٧/٣‬؛ ﺍﻵﻟﻮﳼ‪ ،‬ﺭﻭﺡ ﺍﳌﻌﺎﲏ ‪.٢٦/١٦‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٥٢‬‬
‫ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻫﻮ ﺫﻭ ﺍﻟﻘﺮﻧﲔ؛ ﻣﺜﻠﲈ ﺃﺳﺲ ﺳﺪﹼ ﺍﻟﺼﲔ ﺍﻟﺸﻬﲑ ﺑﺈﺭﺷﺎﺩﺍﺗﻪ ﺍﻟﻨﺒﻮﻳﺔ ﺑﲔ ﺍﻷﻗﻮﺍﻡ ﺍﻟﻈﺎﳌﺔ‬
‫ﻭﺍﳌﻈﻠﻮﻣﺔ ﻭﻟﻴﺼﺪﹼ ﻋﻨﻬﻢ ﻏﺎﺭﺍﲥﻢ ﻓﺈﻥ ﻗﻮﺍﺩ ﹰﺍ ﻋﻈﺎﻣ ﹰﺎ ﻋﺪﻳﺪﻳﻦ ﻛﺎﻻﺳﻜﻨﺪﺭ ﺍﻟﺮﻭﻣﻲ ﻭﻣﻠﻮﻛ ﹰﺎ ﺃﻗﻮﻳﺎﺀ‬
‫ﺍﻗﺘﺪﻭﺍ ﺑﺬﻱ ﺍﻟﻘﺮﻧﲔ ‪-‬ﰲ ﺍﳉﻬﺔ ﺍﳌﺎﺩﻳﺔ‪ -‬ﻭﺃﻥ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻗﻄﺎﺏ ﺍﻷﻭﻟﻴﺎﺀ ‪-‬ﻭﻫﻢ ﻣﻠﻮﻙ‬
‫ﻣﻌﻨﻮﻳﻮﻥ ﻟﻺﻧﺴﺎﻧﻴﺔ‪ -‬ﺳﺎﺭﻭﺍ ﻋﲆ ﺃﺛﺮﻩ ﰲ ﺍﳉﻬﺔ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﻹﺭﺷﺎﺩ‪ ..‬ﻓﻬﺆﻻﺀ ﺃﺳﺴﻮﺍ ﺍﻟﺴﺪﻭﺩ ﺑﲔ‬
‫ﺍﳉﺒﺎﻝ )‪ (١‬ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﺍﻟﻮﺳﺎﺋﻞ ﺍﳌﻬﻤﺔ ﻹﻧﻘﺎﺫ ﺍﳌﻈﻠﻮﻣﲔ ﻣﻦ ﴍ ﺍﻟﻈﺎﳌﲔ‪ .‬ﺛﻢ ﹶﺑﻨﻮﺍ ﺍﻟﻘﻼﻉ ﰲ ﻗﻤﻢ‬
‫ﺍﳉﺒﺎﻝ‪ ،‬ﻓﺸ ﹼﻴﺪﻭﺍ ﺗﻠﻚ ﺍﳌﻮﺍﻧﻊ ﺇﻣﺎ ﺑﻘﻮﲥﻢ ﺍﳌﺎﺩﻳﺔ ﺍﻟﺬﺍﺗﻴﺔ ﺃﻭ ﺑﺈﺭﺷﺎﺩﺍﲥﻢ ﻭﺗﻮﺟﻴﻬﺎﲥﻢ ﻭﺗﺪﺍﺑﲑﻫﻢ‪.‬‬
‫ﺣﺘﻰ ﹶﺑﻨﻮﺍ ﺍﻷﺳﻮﺍﺭ ﺣﻮﻝ ﺍﳌﺪﻥ ﻭﺍﳊﺼﻮﻥ ﰲ ﺃﻭﺍﺳﻄﻬﺎ‪ ،‬ﺇﱃ ﺃﻥ ﺑﻠﻎ ﺍﻷﻣﺮ ﺇﱃ ﺍﺳﺘﻌﲈﻝ ﻭﺳﻴﻠﺔ‬
‫ﺃﺧﲑﺓ ﻫﻲ ﺍﳌﺪﺍﻓﻊ ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﳌﺪﺭﻋﺎﺕ ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﻟﻘﻼﻉ ﺍﻟﺴﻴﺎﺭﺓ‪.‬‬
‫ﻓﺬﻟﻚ ﺍﻟﺴﺪ ﺍﻟﺬﻱ ﺑﻨﺎﻩ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﻭﻫﻮ ﺃﺷﻬﺮ ﺳﺪﱟ ﰲ ﺍﻟﻌﺎﱂ ﻭﻳﺒﻠﻎ ﻃﻮﻟﻪ ﻣﺴﲑﺓ ﺃﻳﺎﻡ ﺇﻧﲈ‬
‫ﺑﻨﺎﻩ ﻟﻴﺼﺪ ﺑﻪ ﻫﺠﲈﺕ ﺃﻗﻮﺍ ﹴﻡ ﴍﻳﺮﺓ ﺃﻃﻠﻖ ﻋﻠﻴﻬﻢ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﹶ‬
‫ﺍﺳﻢ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ﻭﻳﻌ ﹼﺒﺮ‬
‫ﻣﺮﺍﺕ ﻭﻣﺮﺍﺕ‪ .‬ﻭﻇﻬﺮﻭﺍ‬‫ﹴ‬ ‫ﻋﻨﻬﻢ ﺍﻟﺘﺎﺭﻳﺦ ﺑﻘﺒﺎﺋﻞ ﺍﳌﺎﻧﺠﻮﺭ ﻭﺍﳌﻐﻮﻝ ﺍﻟﺬﻳﻦ ﺩ ﹼﻣﺮﻭﺍ ﺍﳊﻀﺎﺭﺓ ﺍﻟﺒﴩﻳﺔ‬
‫ﻭﺧﺮﺑﻮﺍ ﺍﻟﺒﻼﺩ ﺷﺮﻗ ﹰﺎ ﻭﻏﺮﺑ ﹰﺎ‪ .‬ﻓﺼﺎﺭ ﺫﻟﻚ ﺍﻟﺴﺪ ﺍﳌﺒﻨﻲ ﺑﲔ‬
‫ﻣﻦ ﻭﺭﺍﺀ ﺟﺒﺎﻝ ﳘﺎﻻﻳﺎ ﻓﺄﻫﻠﻜﻮﺍ ﺍﻟﻌﺒﺎﺩ ﹼ‬
‫ﻼ ﺩﻭﻥ‬ ‫ﺟﺒﻠﲔ ﻗﺮﻳ ﹶﺒﲔ ﻣﻦ ﺳﻠﺴﻠﺔ ﳘﺎﻻﻳﺎ ﻣﺎﻧﻌ ﹰﺎ ﺃﻣﺎﻡ ﻫﺠﲈﺕ ﻫﺆﻻﺀ ﺍﻷﻗﻮﺍﻡ ﺍﳍﻤﺠﻴﺔ‪ ،‬ﻭﺣﺎﺋ ﹰ‬
‫ﻏﺎﺭﺍﲥﻢ ﺍﻟﻌﺪﻳﺪﺓ ﻋﲆ ﺍﳌﻈﻠﻮﻣﲔ ﰲ ﺍﻟﺼﲔ ﻭﺍﳍﻨﺪ‪ ..‬ﻭﻣﺜﻠﲈ ﺃﺳﺲ ﺫﻭ ﺍﻟﻘﺮﻧﲔ ﻫﺬﺍ ﺍﻟﺴﺪ ﻓﻘﺪ ﹸﺑﻨﻴﺖ‬
‫ﺳﺪﻭ ﹲﺩ ﻛﺜﲑﺓ ﺃﺧﺮ￯ ﲠﻤﺔ ﻣﻠﻮﻙ ﺇﻳﺮﺍﻥ ﺍﻟﻘﺪﻣﺎﺀ ﰲ ﺟﺒﺎﻝ ﺍﻟﻘﻔﻘﺎﺱ ﰲ ﻣﻨﻄﻘﺔ ﺍﳌﻀﻴﻖ ﺻﺪ ﹰﺍ ﻟﻠﻨﻬﺐ‬
‫ﻭﺍﻟﺴﻠﺐ ﻭﺍﻟﻐﺎﺭﺍﺕ ﺍﻟﺘﻲ ﺍﻣﺘﻬﻨﺘﻬﺎ ﺃﻗﻮﺍ ﹸﻡ ﺍﻟﺘﺘﺎﺭ‪ .‬ﻭﻫﻨﺎﻙ ﺳﺪﻭﺩ ﻛﺜﲑﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪.‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻷﻧﻪ ﳜﺎﻃﺐ ﺍﻟﺒﴩﻳﺔ ﻛﺎﻓ ﹰﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺬﻛﺮ ﻇﺎﻫﺮ ﹰﺍ ﺣﺎﺩﺛﺔ ﺟﺰﺋﻴﺔ ﻭﻳﺬﻛﹼﺮ ﲠﺎ‬
‫ﺃﺣﺪﺍﺛ ﹰﺎ ﻣﺸﺎﲠﺔ ﳍﺎ‪.‬‬
‫ﻓﻤﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻨﻈﺮ ﻫﺬﻩ ﲣﺘﻠﻒ ﺍﻟﺮﻭﺍﻳﺎﺕ ﻭﺃﻗﻮﺍﻝ ﺍﳌﻔﴪﻳﻦ ﺣﻮﻝ ﺍﻟﺴﺪ ﻭﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ‪.‬‬
‫ﹴ‬
‫ﺑﻌﻴﺪﺓ ﻋﻨﻬﺎ ﻭﺫﻟﻚ ﻣﻦ ﺣﻴﺚ ﺍﳌﻨﺎﺳﺒﺎﺕ‬ ‫ﺛﻢ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻗﺪ ﻳﻨﺘﻘﻞ ﻣﻦ ﺣﺎﺩﺛﺔ ﺇﱃ ﺃﺧﺮ￯‬
‫ﺍﻟﻜﻼﻣﻴﺔ ﻭﻋﻼﻗﺎﲥﺎ‪ .‬ﻓﺎﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﻳﻈﻦ ﺃﻥ ﺯﻣﺎﻧﹶﻲ ﺍﳊﺎﺩﺛﺘﲔ ﻗﺮﻳﺒﺎﻥ‪ .‬ﻭﻫﻜﺬﺍ‬
‫ﹺ‬
‫ﺧﺮﺍﺏ ﺍﻟﺴﺪ‪ ،‬ﻟﻴﺲ ﻫﻮ ﻟ ﹸﻘﺮﺏ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻭﺇﻧﲈ ﻷﺟﻞ ﻧﻜﺘﺘﲔ‬ ‫ﻓﺈﺧﺒﺎﺭ ﺍﻟﻘﺮﺁﻥ ﻋﻦ ﻗﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ ﻋﻘﺐ‬
‫ﻣﻦ ﺣﻴﺚ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﻟﻜﻼﻣﻴﺔ‪ ،‬ﺃﻱ ﻛﲈ ﺃﻥ ﻫﺬﺍ ﺍﻟﺴﺪ ﺳ ﹸﻴﺪ ﹼﻣﺮ ﻓﺴﺘﺪ ﹼﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻛﺬﻟﻚ‪.‬‬
‫)‪ (١‬ﻫﻨﺎﻙ ﺳﺪﻭﺩ ﺍﺻﻄﻨﺎﻋﻴﺔ ﻋﲆ ﻭﺟﻪ ﺍﻷﺭﺽ ﲢﻮﻟﺖ ﺑﻤﺮﻭﺭ ﺍﻟﺰﻣﻦ ﺇﱃ ﻫﻴﺌﺔ ﺟﺒﺎﻝ ﺣﺘﻰ ﻻ ﺗﻌﺮﻑ ﺃﳖﺎ ﻛﺎﻧﺖ‬
‫ﺳﺪﻭﺩ ﹰﺍ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪١٥٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‬
‫ﺛﻢ ﺇﻥ ﺍﳉﺒﺎﻝ ﺍﻟﺘﻲ ﻫﻲ ﺳﺪﻭﺩ ﻓﻄﺮﻳﺔ ﺇﳍﻴﺔ ﺭﺍﺳﺨﺔ ﻭﻗﻮﻳﺔ ﻻ ﺗﹸﻨﺴﻒ ﹼﺇﻻ ﺑﻘﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻓﻬﺬﺍ‬
‫ﺍﻟﻜﺜﻴﺮ ﻣﻨﻪ ﻭﻳﺪﻭﻡ ﺣﺘﻰ ﻟﻮ ﻋﻤﻠﺖ‬
‫ﹸ‬ ‫ﺍﻟﺴـﺪ ﺃﻳﻀ ﹰﺎ ﻗـﻮﻱ ﻛﺎﳉﺒﺎﻝ ﻻ ﹼ‬
‫ﻳﺪﻙ ﹼﺇﻻ ﺑﻘﻴﺎﻡ ﺍﻟﺴﺎﻋﺔ‪ ،‬ﻭﺳﻴﺒﻘﻰ‬
‫ﻓﻴﻪ ﻋﻮﺍﻣﻞ ﺍﻟﺘﻐﻴﲑ ﻋﲆ ﻣﺪ￯ ﺍﻟﺰﻣﺎﻥ ﻣﻦ ﺧﺮﺍﺏ ﻭﻫﺪﻡ‪.‬‬
‫ﻣﺸﺎﻫﺪ ﹰﺍ ﻋﲆ‬
‫ﹶ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺳﺪ ﺍﻟﺼﲔ ﺍﻟﺬﻱ ﻫﻮ ﻓﺮﺩ ﻣﻦ ﻛﻠﻴﺔ ﺳﺪ ﺫﻱ ﺍﻟﻘﺮﻧﲔ ﻣﺎ ﺯﺍﻝ ﺑﺎﻗﻴ ﹰﺎ‬
‫ﻛﺴﻄﺮ ﻃﻮﻳﻞ ﻛﹸﺘﺐ ﺑﻴﺪ ﺍﻹﻧﺴﺎﻥ ﻋﲆ ﺻﺤﻴﻔﺔ ﺍﻷﺭﺽ‪،‬‬ ‫ﹴ‬ ‫ﺍﻟﺮﻏﻢ ﻣﻦ ﻣﺮﻭﺭ ﺃﻟﻮﻑ ﺍﻟﺴﻨﲔ‪ ،‬ﻭﺇﻧﻪ ﹸﻳﻘﺮﺃ‬
‫ﹸﻳﻘﺮﺃ ﺳﻄﺮ ﹰﺍ ﻣﺠﺴﻤ ﹰﺎ ﻣﺘﺤﺠﺮ ﹰﺍ ﺫﺍ ﻣﻐﺰ￯ ﻣﻦ ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻘﺪﻳﻢ‪.‬‬

‫ﺳﺆﺍﻟﻜﻢ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﻭﻫﻮ ﺣﻮﻝ ﻗﺘﻞ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻟﻠﺪﺟﺎﻝ‪ .‬ﻓﻔﻲ »ﺍﳌﻜﺘﻮﺏ ﺍﻷﻭﻝ ﻭﺍﳋﺎﻣﺲ ﻋﴩ«‬
‫ﺟﻮﺍﺏ ﹴ‬
‫ﺷﺎﻑ ﻟﻜﻢ ﻭﳘﺎ ﰲ ﻏﺎﻳﺔ ﺍﻻﺧﺘﺼﺎﺭ‪.‬‬ ‫ﹲ‬
‫*‬ ‫*‬ ‫*‬

‫ﺎﺳ ﹺﻤ ﹺﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‬

‫ﺑﹺ ﹾ‬
‫﴿ ‪﴾o n m l k j‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ‬
‫ﻮﻱ ﺍﻟﻮﻓﻴﲔ ﺍﻟﺼﺪﹼ ﻳﻘﲔ ﺍﳌﻀﺤﻴﲔ ﺍﻟﻌﺰﻳﺰﻳﻦ‪ :‬ﺍﻟﻌﺎﱂ ﺻﱪﻱ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﻋﲇ‪.‬‬ ‫ﹶ‬
‫ﺃﺧ ﹼ‬
‫ﺇﻥ ﺳﺆﺍ ﹶﻟﻜﲈ ﺍﳌﻬﻢ ﺣﻮﻝ ﺍﳌﻐﻴﺒﺎﺕ ﺍﳋﻤﺴﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺧﺘﺎﻡ ﺳﻮﺭﺓ ﻟﻘﲈﻥ‪ ،‬ﳛﺘﺎﺝ ﺇﱃ‬
‫ﺟﻮﺍﺏ ﰲ ﻏﺎﻳﺔ ﺍﻷﳘﻴﺔ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﻲ ‪-‬ﻣﻊ ﺍﻷﺳﻒ‪ -‬ﹸﺃﻋﺎﲏ ﻣﻦ ﺣﺎﻟﺔ ﺭﻭﺣﻴﺔ ﻭ ﹶﺃﺣﻮﺍﻝ ﻣﺎﺩﻳﺔ‪ ..‬ﲢﻮﻝ‬
‫ﺳﺄﺷﲑ ﺇﺷﺎﺭ ﹰﺓ ﻓﺤﺴﺐ‪ ،‬ﰲ ﻏﺎﻳﺔ ﺍﻹﲨﺎﻝ ﺇﱃ ﺑﹺﻀ ﹺﻊ ﻧﻘﺎﻁ‬
‫ﺑﻴﻨﻲ ﻭﺑﲔ ﺍﳉﻮﺍﺏ ﺍﻟﺸﺎﰲ‪ .‬ﻭﻣﻊ ﻫﺬﺍ ﹸ‬
‫ﻳﺘﻌﻠﻖ ﲠﺎ ﺳﺆﺍﻟﻜﲈ‪:‬‬
‫ﱠ‬
‫ﺇﻥ ﻓﺤﻮ￯ ﺳﺆﺍﻟﻜﲈ ﻫﺬﺍ ﻫﻮ ﺃﻥ ﺍﳌﻠﺤﺪﻳﻦ ﻳﻌﱰﺿﻮﻥ ﻋﲆ ﻛﻮﻥ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻐﻴﺚ ﻭﻧﻮﻋﻴﺔ‬
‫ﻜﺸﻒ ﻋﻨﻪ ﰲ ﺍﳌﺮﺍﺻﺪ‬ ‫ﻭﻗﺖ ﻧﺰﻭﻟﻪ ﹸﻳ ﹶ‬
‫ﺍﳉﻨﲔ ﰲ ﺍﻟﺮﺣﻢ ﻣﻦ ﺍﻟﻤﻐ ﹼﻴﺒﺎﺕ ﺍﳋﻤﺲ ﻓﻴﻨﺘﻘﺪﻭﻥ ﻗﺎﺋﻠﲔ‪ :‬ﺇﻥ ﹶ‬
‫ﻏﻴﺮ ﺍﷲ‪ ،‬ﻭﺇﻥ ﺟﻨﺲ ﺍﳉﻨﲔ ﰲ ﺭﺣﻢ ﺍﻷﻡ ﻳﻤﻜﻦ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﺫﻛﺮ ﹰﺍ ﻛﺎﻥ ﺃﻡ‬‫ﺍﳉﻮﻳﺔ‪ ،‬ﻓﺈﺫﻥ ﻳﻌﻠﻤﻪ ﻛﺬﻟﻚ ﹸ‬
‫ﺃﻧﺜﻰ ﺑﺄﺷﻌﺔ ﺭﻭﻧﺘﻜﻦ‪ .‬ﺑﻤﻌﻨﻰ ﺃﻧﻪ ﻳﻤﻜﻦ ﺍﻹﻃﻼﻉ ﻋﲆ ﺍﻟﻤﻐ ﹼﻴﺒﺎﺕ ﺍﳋﻤﺲ!‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٥٤‬‬
‫ﻏﻴﺮ ﻣﺮﺗﺒﻂ ﺑﻘﺎﻋﺪﺓ ﻣ ﹼﻄﺮﺩﺓ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﺗﺒﻂ ﻣﺒﺎﴍﺓ‬
‫ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻐﻴﺚ ﹶ‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﳌﺎ ﻛﺎﻥ ﹸ‬
‫ﺑﺎﳌﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻳﺘﺒﻊ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ ﺍﳋﺎﺻﺔ‪ ،‬ﻓﻴﻨﺰﻝ ﻣﻦ ﺧﺰﻳﻨﺔ ﺭﲪﺘﻪ ﺗﻌﺎﱃ ﺩﻭﻥ‬
‫ﺳﺮ ﺣﻜﻤﺘﻪ ﻫﻮ ﺍﻵﰐ‪:‬‬ ‫ﻭﺳﺎﻃﺔ‪ .‬ﱠ‬
‫ﻭﺇﻥ ﱠ‬
‫ﹴ‬ ‫ﹴ‬
‫ﻣﺎﻫﻴﺔ ﻓﻴﻪ ﻫﻲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﳊﻴﺎﺓ‪ ،‬ﺍﻟﻨﻮﺭ‪ ،‬ﺍﻟﺮﲪﺔ‪ .‬ﻭﺇﻥ ﻫﺬﻩ‬ ‫ﺣﻘﻴﻘﺔ ﰲ ﺍﻟﻜﻮﻥ ﻭﺃﺛﻤ ﹶﻦ‬ ‫ﺇﻥ ﹶﺃ ﱠ‬
‫ﻫﻢ‬ ‫ﱠ‬
‫ﻭﺣﺠﺐ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﻭﻣﺸﻴﺌﺘﻬﺎ ﺍﳋﺎﺻﺔ‪ ،‬ﺑﻴﻨﲈ‬ ‫ﹸ‬ ‫ﺍﻷﺭﺑﻌﺔ ﻣﺘﻮﺟﻬ ﹲﺔ ﻣﺒﺎﴍﺓ ﻭﺩﻭﻥ ﻭﺳﺎﺋﻂ‬
‫ﻑ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺗﺴﱰ ﺍﻟﻘﻮﺍﻧﻴ ﹸﻦ‬
‫ﺗﺼﺮ ﹶ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺍﳌﺼﻨﻮﻋﺎﺕ ﺍﻹﳍﻴﺔ ﺍﻷﺧﺮ￯ ﹼ‬ ‫ﹸ‬ ‫ﲢﺠﺐ‬
‫ﹴ‬
‫ﺍﻟﺤﺠﺐ ﻭﺍﻷﺳﺘﺎﺭ‬ ‫ﺍﳌﻄﺮﺩﺓ ﻭﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺜﺎﺑﺘﺔ ‪-‬ﺇﱃ ﺣﺪ ﻣﺎ‪ -‬ﺍﻹﺭﺍﺩ ﹶﺓ ﺍﻹﳍﻴﺔ ﻭﻣﺸﻴﺌﺘﹶﻬﺎ‪ ،‬ﹼﺇﻻ ﺃﻥ ﺗﻠﻚ ﹸ‬
‫ﺣﻜﻤﺔ ﻭﺟﻮﺩﻫﺎ ﰲ ﺗﻠﻚ ﺍﻷﻣﻮﺭ‪.‬‬ ‫ﹺ‬ ‫ﺗﻮﺿﻊ ﺃﻣﺎﻡ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﻨﻮﺭ ﻭﺍﻟﺮﲪﺔ؛ ﻟﻌﺪﻡ ﺟﺮﻳﺎﻥ‬ ‫ﱂ ﹶ‬
‫ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﺮﲪﺔ ﻭﺍﳊﻴﺎﺓ ﺃﻫﻢ ﺣﻘﻴﻘﺘﲔ ﰲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺇﻥ ﺍﻟﻐﻴﺚ ﻣﻨﺸﺄ ﺍﳊﻴﺎﺓ ﻭﻣﺪﺍﺭ ﺍﻟﺮﲪﺔ‬
‫ﺑﻞ ﻫﻮ ﻋﻴ ﹸﻦ ﺍﻟﺮﲪﺔ‪ ،‬ﻓﻼﺑﺪ ﱠﺃﻻ ﺗﻜﻮﻥ ﺍﻟﻮﺳﺎﺋﻂ ﹸﺣﺠﺒ ﹰﺎ ﺃﻣﺎﻣﻬﺎ‪ ،‬ﻭﻻﺑﺪ ﱠﺃﻻ ﺗﺴﱰ ﺍﻟﻘﺎﻋﺪ ﹸﺓ ﺍﻟﻤ ﹼﻄﺮﺩﺓ‬
‫ﺍﻟﻤﺸﻴﺌ ﹶﺔ ﺍﻹﳍﻴﺔ ﺍﳋﺎﺻﺔ ﲠﺎ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﻀﻄﺮ ﱡ‬
‫ﻛﻞ ﻓﺮﺩ ﰲ ﻛﻞ ﻭﻗﺖ‪ ،‬ﻭﰲ ﻛﻞ ﺃﻣﺮ ﺇﱃ ﺍﻟﺸﻜﺮ ﻭﺇﻇﻬﺎﺭ‬
‫ﹴ‬
‫ﻗﺎﻋﺪﺓ ﻣﻌﻴﻨﺔ ﻻﻧﺴﺪﱠ‬ ‫ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺇﱃ ﺍﻟﺴﺆﺍﻝ ﻭﺍﻟﺘﴬﻉ ﻭﺍﻟﺪﻋﺎﺀ؛ ﺇﺫ ﻟﻮ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﻷﻣﻮﺭ ﻋﲆ ﻭﻓﻖ‬
‫ﻓﻄﻠﻮﻉ ﺍﻟﺸﻤﺲ ﻣﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻣﻨﺎﻓﻊ‬
‫ﹸ‬ ‫ﺑﺎﺏ ﺍﻟﺸﻜﺮ ﻭﺍﻟﺮﺟﺎ ﹸﺀ ﻣﻨﻪ ﺗﻌﺎﱃ ﺍﺳﺘﻨﺎﺩ ﹰﺍ ﺇﱃ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻄﺮﺩﺓ‪.‬‬
‫ﹸ‬
‫ﻣﺮﺗﺒﻂ ﺑﻘﺎﻋﺪﺓ ﻣﻌﻴﻨﺔ‪ ،‬ﻓﻼ ﹸﻳ ﹸ‬
‫ﺴﺄﻝ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻃﻠﻮ ﹶﻋﻬﺎ ﻭﻻ ﹸﻳﺸﻜﺮ ﻋﻠﻴﻪ ﺷﻜﺮ ﹰﺍ ﺧﺎﺻ ﹰﺎ‬ ‫ﹲ‬ ‫ﻣﻌﻠﻮﻣﺔ‪ ،‬ﻷﻧﻪ‬
‫ﻭﻻ ﹸﻳﻌﺪﹼ ﺫﻟﻚ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﻐﻴﺐ‪ ،‬ﻷﻥ ﺍﻟﺒﴩ ﻳﻌﺮﻓﻮﻥ ﺑﺎﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺗﻮﺻﻠﻮﺍ ﺇﻟﻴﻪ ﻭﺑﻮﺳﺎﻃﺔ ﺗﻠﻚ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﻣﻮﻋﺪﹶ ﴍﻭﻕ ﺍﻟﺸﻤﺲ ﻏﺪ ﹰﺍ‪.‬‬
‫ﺍﻟﻨﺎﺱ ﰲ ﻛﻞ ﻭﻗﺖ ﺇﱃ‬
‫ﹸ‬ ‫ﻭﻟﻜﻦ ﺟﺰﺋﻴﺎﺕ ﺍﻟﻐﻴﺚ ﻟﻴﺴﺖ ﻣﺮﺗﺒﻄﺔ ﺑﻘﺎﻋﺪﺓ ﻣﻌﻴﻨﺔ‪ ،‬ﻟﺬﺍ ﻳﻀﻄﺮ‬
‫ﻋﻠﻢ ﺍﻟﺒﴩ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳛﺪﺩ ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻐﻴﺚ‪،‬‬
‫ﺍﻟﺘﴬﻉ ﻭﺍﻟﺘﻮﺳﻞ ﺇﱃ ﺭﲪﺘﻪ ﺗﻌﺎﱃ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﹸ‬
‫ﺍﻟﻨﺎﺱ ﻧﻌﻤ ﹰﺔ ﺧﺎﺻﺔ ﻻ ﺗﺼﺪﺭ ﹼﺇﻻ ﻣﻦ ﺧﺰﻳﻨﺔ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻓﻴﺸﻜﺮﻭﻥ ﺭﲠﻢ ﺷﻜﺮ ﹰﺍ‬
‫ﹸ‬ ‫ﻓﻘﺪ ﺗﻠﻘﺎﻩ‬
‫ﺣﻘﻴﻘﻴ ﹰﺎ ﻋﻠﻴﻬﺎ‪ .‬ﻭﻫﻜﺬﺍ ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺗﹸﺪﺧﻞ ﹶ‬
‫ﻭﻗﺖ ﻧﺰﻭﻝ ﺍﻟﻐﻴﺚ ﺑﲔ ﺍﳌﻐﻴﺒﺎﺕ ﺍﳋﻤﺲ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ‪ .‬ﺃﻣﺎ ﺍﻹﺣﺴﺎﺱ ﺑﺎﻷﺟﻬﺰﺓ ﰲ ﺍﳌﺮﺍﺻﺪ ﻋﻦ ﻣﻘﺪﻣﺎﺕ ﻭﻗﺖ ﻧﺰﻭﻟﻪ‪ ،‬ﻭﻣﻦ‬
‫ﹸﺛﻢ ﺗﻌﻴﲔ ﻭﻗﺘﻪ ﻓﻬﺬﺍ ﻟﻴﺲ ﻋﻠﻤ ﹰﺎ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﺑﻞ ﻫﻮ ﻋﻠﻢ ﺑﺎﻻﻃﻼﻉ ﻋﲆ ﺑﻌﺾ ﻣﻘﺪﻣﺎﺕ ﻧﺰﻭﻟﻪ ﺣﻴﻨﲈ‬
‫ﻳﻘﱰﺏ ﺇﱃ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺑﻌﺪ ﺻﺪﻭﺭﻩ ﻣﻦ ﺍﻟﻐﻴﺐ‪ ،‬ﻣﺜﻠﲈ ﹸﻳﻌﻠﻢ ﺑﻨﻮﻉ ﻣﻦ ﺇﺣﺴﺎﺱ ﻣﺴ ﹶﺒﻖ ﺃﺧﻔﻰ‬
‫‪١٥٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﻐﻴﺒﻴﺔ ﺣﻴﻨﲈ ﲢﺼﻞ‪ ،‬ﺃﻭ ﺑﻌﺪ ﻗﺮﲠﺎ ﻣﻦ ﺍﳊﺼﻮﻝ ﻭﻻ ﻳﻌﺪﹼ ﺫﻟﻚ ﻣﻌﺮﻓ ﹰﺔ ﺑﺎﻟﻐﻴﺐ‪ ،‬ﻭﺇﻧﲈ ﻫﻮ‬
‫ﺑﺎﻟﻤﻘﺮﺏ ﺇﱃ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﹼ‬ ‫ﻣﻌﺮﻓ ﹲﺔ ﺑﺬﻟﻚ ﺍﳌﻮﺟﻮﺩ‪ ،‬ﺃﻭ‬
‫ﹴ‬
‫ﺑﺸﻌﻮﺭ ﻣﺮﻫﻒ ﰲ ﺃﻋﺼﺎﰊ‪ ،‬ﺑﲈ ﺳﻴﺄﰐ ﻣﻦ ﺍﻟﻐﻴﺚ ﻗﺒﻞ ﳎﻴﺌﻪ ﺑﺄﺭﺑﻊ‬ ‫ﺣﺘﻰ ﺇﻧﻨﻲ ﺃﺷﻌﺮ ﺃﺣﻴﺎﻧ ﹰﺎ‬
‫ﻧﻔﺴﻬﺎ ﻋﲆ ﺻﻮﺭﺓ‬ ‫ﹴ‬
‫ﻭﻋﴩﻳﻦ ﺳﺎﻋﺔ‪ .‬ﺑﻤﻌﻨﻰ ﺃﻥ ﻟﻠﻐﻴﺚ ﻣﻘﺪﻣﺎﺕ ﻭﻣﺒﺎﺩﺉ‪ ،‬ﻓﺘﻠﻚ ﺍﳌﺒﺎﺩﺉ ﺗﺒﺪﻱ ﹶ‬
‫ﹸﺸﻌﺮ ﺑﲈ ﻭﺭﺍﺀﻫﺎ ﻣﻦ ﺍﻟﻐﻴﺚ‪ ،‬ﻓﻴﻜﻮﻥ ﻫﺬﺍ ﺍﳊﺎﻝ ﻭﺳﻴﻠ ﹰﺔ ﻟﻮﺻﻮﻝ ﻋﻠﻢ ﺍﻟﺒﴩ ﻛﺎﻟﻘﺎﻋﺪﺓ‬‫ﺭﻃﻮﺑﺔ ﺗ ﹺ‬
‫ﻭﻟﻤﺎ ﺩﺧﻠﺖ ﺑﻌﺪﹸ ﺇﱃ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬
‫ﺍﳌﻄﺮﺩﺓ‪ ،‬ﺇﱃ ﺃﻣﻮﺭ ﻗﺪ ﺻﺪﺭﺕ ﻋﻦ ﺍﻟﻐﻴﺐ ﻭﺧﺮﺟﺖ ﻣﻨﻪ ﹼ‬
‫ﻋﺎﻟﻢ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭﱂ ﳜﺮﺝ ﺑﻌﺪﹸ ﻣﻦ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‬
‫ﺃﻣﺎ ﻣﻌﺮﻓﺔ ﻧﺰﻭﻝ ﺍﻟﻐﻴﺚ ﺍﻟﺬﻱ ﱂ ﻳﻄﺄ ﻗﺪ ﹸﻣﻪ ﹶ‬
‫ﺍﳋﺎﺻﺔ ﺑﻤﺸﻴﺌﺘﻬﺎ ﺍﳋﺎﺻﺔ‪ ،‬ﻓﺈﻧﲈ ﻫﻮ ﺧﺎﺹ ﺑﻌﻠﻢ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ‪.‬‬
‫ﺑﻘﻴﺖ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻫﻲ‪ :‬ﻣﻌﺮﻓ ﹸﺔ ﺟﻨﺲ ﺍﳉﻨﲔ ﰲ ﺭﺣﻢ ﺍﻷﻡ ﺑﺄﺷﻌﺔ ﺭﻭﻧﺘﻜﻦ‪ ،‬ﻫﺬﻩ‬
‫ﺍﳌﻌﺮﻓﺔ ﻻ ﺗﻨﺎﰲ ﻗﻄﻌ ﹰﺎ ﻣﺎ ﺗﻔﻴﺪﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾ È Ç Æ Å Ä ﴿ :‬ﻟﻘﲈﻥ‪ (٣٤ :‬ﻣﻦ ﻣﻌﻨﻰ‬
‫ﺍﻟﻐﻴﺐ‪ .‬ﻷﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﳌﺬﻛﻮﺭ ﻓﻴﻬﺎ ﻻ ﻳﻨﺤﴫ ﰲ ﺫﻛﻮﺭﺓ ﺍﳉﻨﲔ ﻭﺃﻧﻮﺛﺘﻪ ﻭﺇﻧﲈ ﺍﻟﻤﺮﺍ ﹸﺩ ﻣﻨﻪ‬
‫ﻣﻌﺮﻓ ﹸﺔ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﻟﺒﺪﻳﻌﺔ ﺍﳋﺎﺻﺔ ﺑﺬﻟﻚ ﺍﻟﻄﻔﻞ ﻭﺍﻟﺘﻲ ﻫﻲ ﻣﺒﺎﺩﺉ ﺍﻟﻤﻘﺪﹼ ﺭﺍﺕ ﺍﳊﻴﺎﺗﻴﺔ‪ ،‬ﻭﻫﻲ‬
‫ﻣﻌﺮﻓﺔ ﺧﺘﻢ ﺍﻟﺼﻤﺪﻳﺔ ﻭﺳﻜﺘﹺﻬﺎ ﺍﻟﺮﺍﺋﻌﺔ ﺍﻟﺒﺎﺩﻳﺔ‬
‫ﹺ‬ ‫ﻣﺪﺍﺭ ﻣﺎ ﺳﻴﻜﺴ ﹸﺒﻪ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺃﻭﺿﺎﻉ‪ .‬ﻭﺣﺘﻰ‬
‫ﻋﲆ ﺳﻴﲈﻩ‪ ..‬ﻛ ﱡﻠﻬﺎ ﻣﺮﺍﺩ ﹲﺓ ﰲ ﺫﻟﻚ ﺍﳌﻌﻨﻰ ﺑﺤﻴﺚ ﺇﻥ ﺍﻟﻌﻠﻢ ﺑﺎﻟﻄﻔﻞ ﻭﲠﺬﻩ ﺍﻟﻮﺟﻮﻩ ﻣﻦ ﺍﻷﻣﻮﺭ ﱞ‬
‫ﺧﺎﺹ‬
‫ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺃﻓﻜﺎﺭ ﺍﻟﺒﴩ ﺍﻟﻨﺎﻓﺬﺓ ﻛﺄﺷﻌﺔ ﺭﻭﻧﺘﻜﻦ ﳌﺎ‬
‫ﺑﻌﻠﻢ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ ﻭﺣﺪﻩ‪ ،‬ﻓﻠﻮ ﺍﲢﺪﺕ ﹸ‬
‫ﻛﺸﻔﺖ ﺃﻳﻀ ﹰﺎ ﻋﻦ ﻣﻼﻣﺢ ﺍﻟﻄﻔﻞ ﺍﳊﻘﻴﻘﻴﺔ ﰲ ﻭﺟﻬﻪ ﻭﺣﺪﹶ ﻩ ﺗﻠﻚ ﺍﳌﻼﻣﺢ ﺍﻟﺘﻲ ﲢﻤﻞ ﻣﻦ ﺍﻟﻌﻼﻣﺎﺕ‬
‫ﻛﺸﻒ ﺍﻟﺴﻴﲈﺀ‬
‫ﹶ‬ ‫ﺗﻔﺮﻗﻬﺎ ﻭﺗﻤ ﹼﻴﺰﻫﺎ ﻋﻦ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺒﴩﻳﺔ ﻗﺎﻃﺒﺔ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﻥ ﻳﻤﻜﻦ‬
‫ﺍﻟﺘﻲ ﹼ‬
‫ﺍﳌﻌﻨﻮﻳﺔ ﰲ ﺍﺳﺘﻌﺪﺍﺩﺍﺗﻪ ﻭﻗﺎﺑﻠﻴﺎﺗﻪ ﺍﻟﺘﻲ ﻫﻲ ﺧﺎﺭﻗﺔ ﺑﻤﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﳌﺮﺍﺕ ﻋﻦ ﻣﻼﻣﺢ ﺍﻟﻮﺟﻪ!‬
‫ﻭﻟﻘﺪ ﻗﻠﻨﺎ ﰲ ﺍﳌﻘﺪﻣﺔ‪ :‬ﺇﻥ ﺍﻟﻮﺟﻮﺩ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﺮﲪﺔ ﻣﻦ ﺃﻫﻢ ﺣﻘﺎﺋﻖ ﺍﻟﻜﻮﻥ ﻭﳍﺎ ﺃﻋﲆ ﻣﻘﺎﻡ‬
‫ﻭﻣﺮﺗﺒﺔ ﻓﻴﻪ‪ .‬ﻟﺬﺍ ﺗﺘﻮﺟﻪ ﺗﻠﻚ ﺍﻟﺤﻘﻴﻘ ﹸﺔ ﺍﳊﻴﺎﺗﻴﺔ ﺍﳉﺎﻣﻌﺔ ﺑﺠﻤﻴﻊ ﺩﻗﺎﺋﻘﻬﺎ ﻭﻟﻄﺎﺋﻔﻬﺎ ﺇﱃ ﺇﺭﺍﺩﺓ ﺍﷲ‬
‫ﺍﳋﺎﺻﺔ ﻭﺭﲪﺘﻪ ﺍﳋﺎﺻﺔ ﻭﻣﺸﻴﺌﺘﻪ ﺍﳋﺎﺻﺔ‪.‬‬
‫ﻭﻣﺪﺍﺭ ﻟﻠﻌﺒﺎﺩﺓ‬
‫ﹲ‬ ‫ﻭ ﹶﺃﺣﺪﹸ ﺃﴎﺍﺭ ﺫﻟﻚ ﻫﻮ ﺃﻥ ﺍﳊﻴﺎﺓ ﺑﺠﻤﻴﻊ ﺃﺟﻬﺰﲥﺎ ﻭﺟﻬﺎﲥﺎ ﻣﻨﺸﺄ ﻟﻠﺸﻜﺮ‪،‬‬
‫ﺗﻮﺿﻊ ﺩﻭﳖﺎ ﺍﻟﻘﺎﻋﺪﺓ ﺍﳌﻄﺮﺩﺓ ﺍﻟﺘﻲ ﲢﺠﺐ ﺭﺅﻳ ﹶﺔ ﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ ﺍﳋﺎﺻﺔ ﻭﻻ‬
‫ﻭﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﻭﻟﺬﻟﻚ ﱂ ﹶ‬
‫ﺍﻟﻮﺳﺎﺋﻂ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺍﻟﺘﻲ ﺗﺴﱰ ﺭﲪﺘﻪ ﺍﳋﺎﺻﺔ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٥٦‬‬
‫ﺇﻥ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﲡﻠﻴﲔ ﺍﺛﻨﲔ ﰲ ﺳﻴﲈﺀ ﺍﳉﻨﲔ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ‪.‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻳﺪﻝ ﻋﲆ ﻭﺣﺪﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺃﺣﺪﻳﺘﻪ ﻭﺻﻤﺪﻳﺘﻪ‪ ،‬ﺇﺫ ﺍﻟﺠﻨﻴ ﹸﻦ ﻳﺸﻬﺪ ﻋﲆ ﻭﺣﺪﺍﻧﻴﺔ‬
‫ﺧﺎﻟﻘﻪ ﻭﺻﺎﻧﻌﻪ ﺑﺘﻄﺎﺑﻖ ﺃﻋﻀﺎﺋﻪ ﺍﻷﺳﺎﺱ ﻭﺗﻮﺍﻓﻖ ﺃﺟﻬﺰﺗﻪ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣﻊ ﺳﺎﺋﺮ ﺍﻟﺒﴩ‪ .‬ﻓﺬﻟﻚ‬
‫ﻼ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻭﻫﺐ ﱄ ﻫﺬﻩ ﺍﻟﺴﻴﲈﺀ ﰲ ﺍﻷﻋﻀﺎﺀ ﻫﻮ ﺫﻟﻚ‬‫ﺍﳉﻨﲔ ﻳﻨﺎﺩﻱ ﺑﴫﺍﺣﺔ ﻫﺬﺍ ﺍﻟﻠﺴﺎﻥ ﻗﺎﺋ ﹰ‬
‫ﺻﺎﻧﻊ‬
‫ﹸ‬ ‫ﺍﻟﺼﺎﻧﻊ ﺍﻟﺬﻱ ﻭﻫﺐ ﳉﻤﻴﻊ ﺍﻟﺒﴩ ﺍﻟﺬﻳﻦ ﻳﺸﺒﻬﻮﻧﻨﻲ ﰲ ﺃﺳﺎﺳﺎﺕ ﺍﻷﻋﻀﺎﺀ‪ .‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ‬
‫ﹸ‬
‫ﲨﻴﻊ ﺫﻭﻱ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻠﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺪﻝ ﺑﻪ ﺍﳉﻨﲔ ﻋﲆ ﺍﻟﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ ﻟﻴﺲ ﻟﺴﺎﻧ ﹰﺎ ﻏﻴﺒﻴ ﹰﺎ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻌﻠﻮﻡ‬
‫ﻳﻤﻜﻦ ﻣﻌﺮﻓﺘﻪ ﻭﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﺣﻴﺚ ﺇﻧﻪ ﻳﺘﺒﻊ ﻗﺎﻋﺪﺓ ﻣﻄﺮﺩﺓ ﻭﻳﺴﲑ ﻋﲆ ﻭﻓﻖ ﻧﻈﺎﻡ ﻣﻌﲔ ﻭﻳﺴﺘﻨﺪ‬
‫ﹲ‬
‫ﻟﺴﺎﻥ ﻧﺎﻃﻖ ﻭﻏﺼ ﹲﻦ ﻗﺪ ﺗﺪﱃ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺇﱃ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬ ‫ﺇﱃ ﻧﻮﻋﻴﺔ ﺍﳉﻨﲔ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻌﻠﻢ‬
‫ﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻭﻫﻲ ﺃﻥ ﺍﳉﻨﲔ ﻳﻨﺎﺩﻱ ﺑﻠﺴﺎﻥ ﺳﻴﲈﺀ ﺍﺳﺘﻌﺪﺍﺩﺍﺗﻪ ﺍﳋﺎﺻﺔ ﻭﺳﻴﲈﺀ ﻭﺟﻬﻪ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﻓﻴﺪﻝ ﻋﲆ ﺍﺧﺘﻴﺎﺭ ﺻﺎﻧﻌﻪ ﻭﻣﺸﻴﺌﺘﻪ ﺍﳌﻄﻠﻘﺔ ﻭﺇﺭﺍﺩﺗﻪ ﺍﳋﺎﺻﺔ ﻭﺭﲪﺘﻪ ﺍﳋﺎﺻﺔ‪ .‬ﻓﻬﺬﺍ‬
‫ﻏﻴﺮ ﺍﻟﻌﻠﻢ ﺍﻷﺯﱄ‪،‬‬ ‫ﹴ‬
‫ﺍﻟﻠﺴﺎﻥ ﻟﺴﺎﻥ ﻏﻴﺒﻲ ﺁﺕ ﻣﻦ ﻫﻨﺎﻙ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺮﺍﻩ ﺃﺣﺪ ﻗﺒﻞ ﻭﺟﻮﺩﻩ ﹸ‬
‫ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﳛﻴﻂ ﺑﻪ ﺳﻮﺍﻩ‪ .‬ﻭﻻ ﹸﻳﻌﻠﻢ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺑﻤﺠﺮﺩ ﻣﺸﺎﻫﺪﺓ ﺟﻬﺎﺯ ﻣﻦ ﺃﻟﻒ ﺟﻬﺎﺯ‬
‫ﻣﻦ ﺳﻴﲈﺀ ﺟﻨﻴﻨﻪ ‪.‬‬
‫ﺃﻥ ﺳﻴﲈﺀ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﰲ ﺍﳉﻨﲔ‪ ،‬ﻭﺳﻴﲈﺀ ﻭﺟﻬﻪ ﹸ‬
‫ﺩﻟﻴﻞ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺣﺠ ﹸﺔ‬ ‫ﺍﳊﺎﺻﻞ‪ :‬ﱠ‬
‫ﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﻭﺳﺘﹸﻜﺘﺐ ﺇﻥ ﻭﻓﻖ ﺍﷲ ﺗﻌﺎﱃ ﺑﻀﻊ ﻧﻜﺎﺕ ﺣﻮﻝ ﺍﳌﻐﻴﺒﺎﺕ ﺍﳋﻤﺲ‪ .‬ﺇﺫ ﻻ ﻳﺴﻤﺢ ﺍﻟﻮﻗﺖ‬
‫ﺍﳊﺎﴐ ﻭﻻ ﺣﺎﻟﺘﻲ ﺑﺄﻛﺜﺮ ﻣﻦ ﻫﺬﺍ‪ .‬ﻭﺃﺧﺘﻢ ﻛﻼﻣﻲ‪.‬‬
‫ﺍﻟﺒﺎﻗﻲ ﻫﻮ ﺍﻟﺒﺎﻗﻲ‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫‪١٥٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﺸﺮﺓ‬
‫ﺎﺳ ﹺﻤ ﹺﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‬
‫ﺑﹺ ﹾ‬
‫﴿ ‪﴾o n m l k j‬‬
‫ﺍﻟﺴﻼﻡ ﻋﻠﻴﻜﻢ ﻭﺭﲪﺔ ﺍﷲ ﻭﺑﺮﻛﺎﺗﻪ ﺃﺑﺪ ﹰﺍ ﺩﺍﺋﻤ ﹰﺎ‬
‫ﺃﺧﻲ ﺍﻟﻌﺰﻳﺰ ﺍﻟﺼﺪﹼ ﻳﻖ ﺍﳌﺘﻠﻬﻒ ﺭﺃﻓﺖ ﺑﻚ !‬
‫ﻟﺴﺖ ﰲ ﺣﺎﻟﺔ ﺗﺪﺭﻳﺲ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﺇﻧﻚ ﺗﺴﺄﻝ ﰲ ﺭﺳﺎﻟﺘﻚ ﻋﻦ ﺍﻟﻠﻄﺎﺋﻒ ﺍﻟﻌﴩ‪ ،‬ﻭﺣﻴﺚ ﺇﻧﻨﻲ ﹸ‬
‫ﺗﺨﺺ ﺍﻟﻠﻄﺎﺋﻒ ﺍﻟﻌﴩ ﻭﺇﻥ ﻭﻇﻴﻔﺘﻨﺎ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﹼ‬ ‫ﻣﺆﻟﻔﺎﺕ‬
‫ﹲ‬ ‫ﺍﻟﺼﻮﻓﻴﺔ‪ .‬ﻭﻟﻌﻠﲈﺀ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ‬
‫ﺍﺳﺘﺨﺮﺍﺝ ﺍﻷﴎﺍﺭ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﺳﺘﻨﺒﺎ ﹸﻃﻬﺎ‪ ،‬ﻻ ﹸ‬
‫ﻧﻘﻞ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺑﻄﻮﻥ ﺍﻟﻜﺘﺐ!‬ ‫ﹸ‬ ‫ﺍﳊﺎﴐ ﻫﻲ‬
‫ﻓﻼ ﲤﺘﻌﺾ ﻣﻦ ﻋﺪﻡ ﺍﺳﺘﻄﺎﻋﺘﻲ ﺗﻘﺪﻳﻢ ﺍﻟﺘﻔﺎﺻﻴﻞ‪ .‬ﺇﹺ ﱠﻻ ﺃﻧﻨﻲ ﺃﻗﻮﻝ‪:‬‬
‫ﻭﺍﻟﺴﺮ ﻭﺍﳋﻔﻲ ﻭﺍﻷﺧﻔﻰ‪.‬‬
‫ﹼ‬ ‫ﺇﻥ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﲏ ﻗﺪ ﻋ ﱠﺒﺮ ﻋﻦ ﺍﻟﻠﻄﺎﺋﻒ ﺍﻟﻌﴩ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ‬
‫ﻭﺫﻛﺮ ﺃﻥ ﻟﻜﻞ ﻋﻨﴫ ﻣﻦ ﺍﻟﻌﻨﺎﴏ ﺍﻷﺭﺑﻌﺔ ﰲ ﺍﻹﻧﺴﺎﻥ ﻟﻄﻴﻔ ﹰﺔ ﺇﻧﺴﺎﻧﻴ ﹰﺔ ﻣﻼﺋﻤﺔ ﻭﻣﻨﺴﺠﻤﺔ ﻣﻌﻪ‪.‬‬
‫ﻻ ﻋﻦ ﺭﻗﻲ ﱢ‬
‫ﻛﻞ ﻟﻄﻴﻔﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻠﻄﺎﺋﻒ‪ ،‬ﻭﺃﺣﻮﺍﳍﺎ ﰲ ﻛﻞ ﻣﺮﺗﺒﺔ ﺃﺛﻨﺎﺀ ﺍﻟﺴﲑ ﻭﺍﻟﺴﻠﻮﻙ‪.‬‬ ‫ﻭﺫﻛﺮ ﺇﺟﻤﺎ ﹰ‬
‫ﻟﻄﺎﺋﻒ ﻛﺜﲑﺓ ﻣﻨﺪﺭﺟ ﹲﺔ ﰲ ﻣﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳉﺎﻣﻌﺔ ﻭﰲ ﺍﺳﺘﻌﺪﺍﺩﻩ ﻟﻠﺤﻴﺎﺓ ﹼﺇﻻ‬
‫ﹶ‬ ‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﱄ ﺃﺭ￯ ﺃﻥ‬
‫ﺃﻥ ﻋﺸﺮ ﹰﺍ ﻣﻨﻬﺎ ﻗﺪ ﺍﺷﺘﻬﺮﺕ ﺣﺘﻰ ﺇﻥ ﺍﻟﺤﻜﻤﺎ ﹶﺀ ﻭﺍﻟﻌﻠﲈﺀ ﺍﻟﻈﺎﻫﺮﻳﲔ ﺃﻳﻀ ﹰﺎ ﻗﺪ ﺟﻌﻠﻮﺍ ﺗﻠﻚ ﺍﻟﻠﻄﺎﺋﻒ‬
‫ﺍﳊﻮﺍﺱ ﺍﳋﻤﺲ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‬
‫ﹼ‬ ‫ﺍﻟﻌﴩ ﺃﺳﺎﺳ ﹰﺎ ﹺﳊﻜﻤﺘﻬﻢ ﰲ ﺻﻮﺭﺓ ﺃﺧﺮ￯‪ ،‬ﺣﻴﺚ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ‬
‫ﻧﻮﺍﻓﺬ ﻭﻧﲈﺫﺝ ﻟﻠﻄﺎﺋﻒ ﺍﻟﻌﴩ‪ .‬ﺣﺘﻰ ﺇﻥ ﻣﺎ ﺍﺷﺘﻬﺮ ﻟﺪ￯ ﺍﻟﻌﻮﺍﻡ ﻭﺍﳋﻮﺍﺹ ﻣﻦ ﻟﻄﺎﺋﻒ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺍﻷﻋﺼﺎﺏ‬
‫ﹸ‬ ‫ﹸ‬
‫ﺍﻟﻮﺟﺪﺍﻥ‬ ‫ﺍﻟﻌﴩ ﻣﻨﺴﺠﻤ ﹲﺔ ﻣﻊ ﺍﻟﻠﻄﺎﺋﻒ ﺍﻟﻌﴩ ﻟﺪ￯ ﺃﺭﺑﺎﺏ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﻼ‪:‬‬
‫ﻭﺍﻟﺤﺲ ﻭﺍﻟﻌﻘﻞ ﻭﺍﳍﻮ￯ ﻭﺍﻟﻘﻮﺓ ﺍﻟﺸﻬﻮﻳﺔ ﻭﺍﻟﻘﻮﺓ ﺍﻟﻐﻀﺒﻴﺔ‪ ،‬ﺇﺫﺍ ﹸﺃﳊﻘﺖ ﻫﺬﻩ ﺍﻟﻠﻄﺎﺋﻒ ﺑﺎﻟﻘﻠﺐ‬ ‫ﹼ‬
‫ﺍﻟﻠﻄﺎﺋﻒ ﺍﻟﻌﴩ ﰲ ﺻﻮﺭﺓ ﺃﺧﺮ￯‪ .‬ﻭﻫﻨﺎﻙ ﻟﻄﺎﺋﻒ ﺃﺧﺮ￯ ﻛﺜﲑﺓ ﻏﲑ ﻫﺬﻩ‬
‫ﹶ‬ ‫ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﴪ‪ ،‬ﺗﹸﻈﻬﺮ‬
‫ﺍﻟﻠﻄﺎﺋﻒ‪ ،‬ﺃﻣﺜﺎﻝ‪ :‬ﺍﻟﺴﺎﺋﻘﺔ‪ ،‬ﺍﻟﺸﺎﺋﻘﺔ‪ ،‬ﺍﳊﺲ ﻗﺒﻞ ﺍﻟﻮﻗﻮﻉ‪.‬‬
‫ﻛﺘﺒﺖ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻟﻄﺎﻟﺖ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﻟﺬﺍ ﺃﺿﻄﺮ ﺇﱃ ﻗﻄﻊ ﺍﻟﺘﻔﺎﺻﻴﻞ ﻧﻈﺮ ﹰﺍ ﻟﻀﻴﻖ‬
‫ﹸ‬ ‫ﻓﻠﻮ‬
‫ﻭﻗﺘﻲ‪.‬‬
‫ﻛﺘﺐ‬
‫ﺃﻣﺎ ﺳﺆﺍﻟﻚ ﺍﻟﺜﺎﲏ ﺍﻟﺬﻱ ﻳﺘﻌﻠﻖ ﺑﺒﺤﺚ ﺍﳌﻌﻨﻰ ﺍﻻﺳﻤﻲ ﻭﺍﳌﻌﻨﻰ ﺍﳊﺮﰲ ‪ ،‬ﻓﻤﺜﻠﲈ ﺃﺷﺎﺭﺕ ﹸ‬
‫ﺍﻟﻨﺤﻮ ﻋﺎﻣﺔ ﺇﻟﻴﻪ ﰲ ﺑﺪﺍﻳﺎﲥﺎ‪ ،‬ﻓﻘﺪ ﻭﺿﺤﺘﻪ ﺗﻮﺿﻴﺤ ﹰﺎ ﻛﺎﻓﻴ ﹰﺎ ﺑﺎﻷﻣﺜﻠﺔ ﻛﺘﺐ ﻋﻠﻢ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻟﻜﻠﲈﺕ‬
‫ﻭﺍﳌﻜﺘﻮﺑﺎﺕ ﻭﻳﻌﺪﹼ ﻣﻦ ﺍﻹﴎﺍﻑ ﺍﻹﺳﻬﺎﺏ ﰲ ﺍﻹﻳﻀﺎﺡ ﳌﻦ ﻳﻤﻠﻚ ﺫﻛﺎ ﹰﺀ ﻭﺩﻗﺔ ﻣﻼﺣﻈﺔ ﻣﺜﻠﻚ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٥٨‬‬
‫ﻓﺈﻧﻚ ﺇﺫﺍ ﻧﻈﺮﺕ ﺇﱃ ﺍﳌﺮﺁﺓ ﻣﻦ ﺣﻴﺚ ﺇﳖﺎ ﺯﺟﺎﺟ ﹲﺔ‪ ،‬ﺗﺮ￯ ﻣﺎﺩﺗﹶﻬﺎ ﺍﻟﺰﺟﺎﺟﻴﺔ‪ ،‬ﻭﺗﻜﻮﻥ‬
‫ﺍﻟﺼﻮﺭ ﹸﺓ ﺍﳌﺘﻤﺜﻠﺔ ﻓﻴﻬﺎ ﺷﻴﺌ ﹰﺎ ﺛﺎﻧﻮﻳ ﹰﺎ‪ ،‬ﺑﻴﻨﲈ ﺇﻥ ﻛﺎﻥ ﺍﻟﻘﺼﺪﹸ ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﺮﺁﺓ ﺭﺅﻳﺔ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺘﻤﺜﻠﺔ‬
‫ﺗﺘﻮﺿﺢ ﺃﻣﺎﻣﻚ ﺣﺘﻰ ﺗﺪﻓﻌﻚ ﺇﱃ ﺍﻟﻘﻮﻝ ﴿ § ¨ © ‪﴾ª‬‬ ‫ﹼ‬ ‫ﻓﻴﻬﺎ‪ ،‬ﻓﺎﻟﺼﻮﺭﺓ‬
‫)ﺍﳌﺆﻣﻨﻮﻥ‪ (١٤:‬ﺑﻴﻨﲈ ﺗﺒﻘﻰ ﺯﺟﺎﺟ ﹸﺔ ﺍﳌﺮﺁﺓ ﺃﻣﺮ ﹰﺍ ﺛﺎﻧﻮﻳ ﹰﺎ‪.‬‬
‫ﻣﻌﻨﻰ ﻣﻘﺼﻮﺩ‪ ،‬ﻭﺻﻮﺭ ﹸﺓ ﺍﻟﺸﺨﺺ‬
‫ﺍﻟﻨﻈﺮﺓ ﺍﻷﻭﱃ ﲤﺜﻞ )ﺍﳌﻌﻨﻰ ﺍﻻﺳﻤﻲ( ﺃﻱ ﺯﺟﺎﺟﺔ ﺍﳌﺮﺁﺓ ﹰ‬
‫ﺍﳌﺘﻤﺜﻠﺔ ﻓﻴﻬﺎ )ﻣﻌﻨﻰ ﺣﺮﰲ( ﻏﲑ ﻣﻘﺼﻮﺩ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻨﻈﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﺼﻮﺭ ﹸﺓ ﺍﻟﺸﺨﺺ ﻫﻲ ﺍﳌﻘﺼﻮﺩﺓ‪ ،‬ﻓﻬﻲ ﺇﺫﻥ ﻣﻌﻨﻰ )ﺍﺳﻤﻲ( ﺃﻣﺎ ﺍﻟﺰﺟﺎﺝ‬
‫ﻓﻤﻌﻨﻰ )ﺣﺮﰲ(‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻭﺭﺩ ﰲ ﻛﺘﺐ ﺍﻟﻨﺤﻮ ﺗﻌﺮﻳﻒ ﺍﻻﺳﻢ ﺃﻧﻪ‪ :‬ﻣﺎ ﹼ‬
‫ﺩﻝ ﻋﲆ ﻣﻌﻨﻰ ﰲ ﻧﻔﺴﻪ‪ .‬ﺃﻣﺎ ﺍﳊﺮﻑ‬
‫ﺩﻝ ﻋﲆ ﻣﻌﻨﻰ ﰲ ﻏﲑﻩ‪.‬‬‫ﻓﻬﻮ‪ :‬ﻣﺎ ﹼ‬
‫ﻓﺎﻟﻨﻈﺮﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺇﱃ ﺍﳌﻮﺟﻮﺩﺍﺕ ﲡﻌﻞ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺟﻤﻴ ﹶﻌﻬﺎ ﺣﺮﻭﻓ ﹰﺎ‪ ،‬ﺃﻱ ﺃﳖﺎ ﺗﻌ ﹼﺒﺮ ﻋﻦ‬
‫ﻣﻌﻨﻰ ﰲ ﻏﲑﻫﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﳖﺎ ﺗﻌ ﹼﺒﺮ ﻋﻦ ﲡﻠﻴﺎﺕ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻭﺍﻟﺼﻔﺎﺕ ﺍﳉﻠﻴﻠﺔ ﻟﻠﺨﺎﻟﻖ ﺍﻟﻌﻈﻴﻢ‬
‫ﺍﳌﺘﺠﻠﻴﺔ ﻋﲆ ﺍﳌﻮﺟﻮﺩﺍﺕ‪.‬‬
‫ﺃﻣﺎ ﻧﻈﺮﺓ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﻴﺘﺔ ﻓﻬﻲ ﺗﻨﻈﺮ ﻋﲆ ﺍﻷﻏﻠﺐ ﺑﺎﻟﻨﻈﺮ ﺍﻻﺳﻤﻲ ﺇﱃ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﹼ‬
‫ﻓﺘﺰﻝ‬
‫ﻗﺪﻣﻬﺎ ﺇﱃ ﻣﺴﺘﻨﻘﻊ ﺍﻟﻄﺒﻴﻌﺔ‪.‬‬
‫ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ ﻓﻼ ﻣﺘﹼﺴﻊ ﱄ ﻣﻦ ﺍﻟﻮﻗﺖ ﻛﻲ ﺃﺗﻜﻠﻢ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﺣﺘﻰ ﺇﻧﻨﻲ ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻛﺘﺐ‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﺧﲑ ﺍﳌﻬﻢ ﻣﻦ ﺍﻟﻔﻬﺮﺱ ﺍﻟﺬﻱ ﻫﻮ ﺳﻬﻞ ﻳﺴﲑ‪.‬‬
‫ﺑ ﹼﻠﻎ ﺳﻼﻣﻲ ﺇﱃ ﺭﻓﻘﺎﺋﻚ ﰲ ﺍﻟﺪﺭﺱ ﻭﺑﺨﺎﺻﺔ ﺧﴪﻭ‪ ،‬ﺑﻜﺮ‪ ،‬ﺭﺷﺪﻱ‪ ،‬ﻟﻄﻔﻲ‪ ،‬ﺍﻟﺸﻴﺦ‬
‫ﻣﺼﻄﻔﻰ‪ ،‬ﺍﳊﺎﻓﻆ ﺍﲪﺪ‪ ،‬ﺳﺰﺍﺋﻲ‪ ،‬ﺍﳌﺤﻤﺪﻭﻥ ﻭﺍﻟﻌﻠﲈﺀ‪ ،‬ﻭﺇﲏ ﻷﺩﻋﻮ ﻟﻸﻃﻔﺎﻝ ﺍﻷﺑﺮﻳﺎﺀ ﺍﳌﺒﺎﺭﻛﲔ‬
‫ﰲ ﺑﻴﺘﻜﻢ ﺍﳌﺒﺎﺭﻙ‪.‬‬
‫ﺍﻟﺒﺎﻗﻲ ﻫﻮ ﺍﻟﺒﺎﻗﻲ‬
‫ﺃﺧﻮﻛﻢ‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫)ﻋﺒﺎﺭﺓ ﻋﻦ ﺳﺒﻊ ﻋﴩﺓ ﻣﺬﻛﱢﺮﺓ ﺗﺄﻟﻘﺖ ﻣﻦ ﺍﻟﺰﱡﻫﺮﺓ(‬

‫‬

‫ﺍﳌﻘﺪﻣﺔ‬
‫ﻗﺒﻞ ﺍﺛﻨﺘﻲ ﻋﴩﺓ ﺳﻨﺔ )‪ (١‬ﻣﻦ ﺗﺄﻟﻴﻒ ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﻭﻓﻘﻨﻲ ﺍﳌﻮﱃ ﺍﻟﻜﺮﻳﻢ ﻭﺷﻤﻠﻨﻲ ﺑﻌﻨﺎﻳﺘﻪ‬
‫ﻓﻜﺮﻱ‪،‬‬
‫ﹼ‬ ‫ﻓﻜﺘﺒﺖ ﺑﻌﺾ ﻣﺎ ﺗﹶﺄ ﱠﻟﻖ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺑﻌﺾ ﻣﺎ ﺗﻈﺎﻫﺮ ﻣﻨﻬﺎ ﰲ ﺃﺛﻨﺎﺀ ﹴ‬
‫ﺗﺄﻣﻞ‬ ‫ﹸ‬ ‫ﻭ ﹸﻟﻄﻔﻪ‪،‬‬
‫ﺭﻭﺣﻲ ﻋﱪ ﺍﻟﻌﺮﻭﺝ ﰲ ﻣﺮﺍﺗﺐ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻛﺘﺒﺘﹸﻬﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬ ‫ﹴ‬
‫ﻭﺍﻧﻜﺸﺎﻑ‬ ‫ﻗﻠﺒﻲ‪،‬‬ ‫ﹴ‬
‫ﹼ‬ ‫ﻭﲡﻮﺍﻝ ﹼ‬
‫ﻭ»ﺷﻤﺔ« ﻭ»ﺫﺭﺓ«‬
‫ﹼ‬ ‫ﺑـ»ﺯﻫﺮﺓ« ﻭ»ﺷﻌﻠﺔ« ﻭ»ﺣ ﹼﺒﺔ«‬
‫ﻋﲆ ﺻﻮﺭﺓ ﻣﺬﻛﱢﺮﺍﺕ ﰲ ﺭﺳﺎﺋﻞ ﻣﻮﺳﻮﻣﺔ ﹸ‬
‫ﹺ‬
‫ﻭﺃﻣﺜﺎﳍﺎ‪.‬‬ ‫ﻭ»ﻗﻄﺮﺓ«‬
‫ﹴ‬
‫ﺣﻘﻴﻘﺔ ﻋﻈﻴﻤﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﻭﺇﺑﺮﺍﺯ‬ ‫ﹺ‬
‫ﺑﺪﺍﻳﺔ‬ ‫ﹸﺘﺒﺖ ﻷﺟﻞ ﺇﺭﺍﺀﺓ‬
‫ﻭﺣﻴﺚ ﺇﻥ ﺗﻠﻚ ﺍﻟﻤﺬﻛﱢﺮﺍﺕ ﻗﺪ ﻛ ﹾ‬
‫ﻣﻘﺪﻣﺘﹺﻬﺎ ﻓﺤﺴﺐ‪ ،‬ﻭﻷﺟﻞ ﺇﻇﻬﺎﺭ ﺷﻌﺎ ﹴﻉ ﻣﻦ ﺃﺷﻌﺔ ﻧﻮﺭ ﺳﺎﻃﻊ ﺑﺎﻫﺮ‪ ،‬ﻓﻘﺪ ﺟﺎﺀﺕ ﻋﲆ ﺷﻜﻞ‬
‫ﺧﻮﺍﻃﺮ ﻭﻣﻠﺤﻮﻇﺎﺕ ﻭﺗﻨﺒﻴﻬﺎﺕ‪ .‬ﺳﺠﻠﺘﹸﻬﺎ ﻟﻨﻔﴘ ﻭﺣﺪﹶ ﻫﺎ‪ ،‬ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺟﻌﻞ ﺍﻻﺳﺘﻔﺎﺩ ﹶﺓ ﻣﻨﻬﺎ‬
‫ﻣﺤﺪﻭﺩﺓﹰ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﺃﻥ ﺍﻟﻘﺴﻢ ﺍﻷﻋﻈﻢ ﻣﻦ ﺃﺧﻠﺺ ﺇﺧﻮﺍﲏ ﻭﺧﻼﺻﺘﻬﻢ ﱂ ﻳﺪﺭﺳﻮﺍ ﺍﻟﻠﻐ ﹶﺔ‬
‫ﹺ‬
‫ﻛﺘﺎﺑﺔ ﺇﻳﻀﺎﺣﺎﺕ ﺑﺎﻟﻠﻐﺔ ﺍﻟﱰﻛﻴﺔ ﻟﻘﺴﻢ ﻣﻦ‬ ‫ﻓﺎﺿﻄﺮﺭﺕ ﺇﺯﺍﺀ ﺇﴏﺍﺭﻫﻢ ﻭﺇﳊﺎﺣﻬﻢ ﺇﱃ‬
‫ﹸ‬ ‫ﺍﻟﻌﺮﺑﻴﺔ‪،‬‬
‫)‪(٢‬‬
‫ﺗﻠﻚ ﺍﻟﻤﺬﻛﹼﺮﺍﺕ ﻭﺍﻟﻠﻤﻌﺎﺕ‪ .‬ﻭ ﹶﺃﻛﺘﻔﻲ ﺑﱰﲨﺔ ﺍﻟﻘﺴﻢ ﺍﻵﺧﺮ ﻣﻨﻬﺎ‪.‬‬

‫)‪ (١‬ﺃﻱ ﰲ ﺳﻨﺔ ‪ ١٣٤٠‬ﻫـ )‪١٩٢١‬ﻡ( ﺣﻴﺚ ﺇﻥ ﺗﺎﺭﻳﺦ ﺗﺄﻟﻴﻒ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ‪ ١٣٥٢‬ﻫـ )‪١٩٣٣‬ﻡ(‪.‬‬
‫ﺍﻟﻤﻮﺿﺢ ﻫﻮ ﺍﻷﺳﺎﺱ‪ ،‬ﺇﻻ ﺃﻧﻨﻲ ﺁﺛﺮﺕ ﺍﺳﺘﻌﲈﻝ ﻋﺒﺎﺭﺍﺕ ﺍﻷﺳﺘﺎﺫ‬‫ﹼ‬ ‫)‪ (٢‬ﻭﺣﻴﻨﲈ ﺗﺮﲨﺘﻬﺎ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﺍﻋﺘﱪﺕ ﺍﻟﻨﺺ ﺍﻟﱰﻛﻲ‬
‫ﺍﻟﻨﻮﺭﳼ ﺍﻟﺒﻠﻴﻐﺔ ‪-‬ﰲ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻌﺮﺑﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ )ﻣﻦ ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ(‪ -‬ﻣﺘﻰ ﻣﺎ ﻛﺎﻧﺖ ﻣﻄﺎﺑﻘﺔ ﻣﻊ ﺍﻟﻨﺺ ﺍﻟﱰﻛﻲ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٦٠‬‬
‫ﻭﻟﻘﺪ ﺟﺎﺀﺕ ﺍﻟﱰﲨﺔ ﺇﱃ ﺍﻟﱰﻛﻴﺔ ﻧﺼ ﹰﺎ ﺩﻭﻥ ﺗﻐﻴﲑ ﺣﻴﺚ ﺗﺮﺍﺀﺕ »ﻟﺴﻌﻴﺪ ﺍﳉﺪﻳﺪ« ﻫﺬﻩ‬
‫ﺍﳋﻮﺍﻃﺮ ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻌﺮﺑﻴﺔ ﺭﺅﻳ ﹰﺔ ﺃﺷﺒﻪ ﻣﺎ ﺗﻜﻮﻥ ﺑﺎﻟﺸﻬﻮﺩ‪ ،‬ﻭﺫﻟﻚ ﺣﻴﻨﲈ ﴍﻉ ﺑﺎﻻﻏﱰﺍﻑ‬
‫ﻣﻦ ﻣﻨﻬﻞ ﻋﻠﻢ »ﺍﳊﻘﻴﻘﺔ«‪ ..‬ﻭﻷﺟﻞ ﻫﺬﺍ ﻓﻘﺪ ﹸﺫﻛﺮﺕ ﺑﻌﺾ ﺍﳉﻤﻞ ﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﳖﺎ ﻣﺬﻛﻮﺭﺓ ﰲ‬
‫ﻳﻮﺿﺢ ﺍﻟﺘﻮﺿﻴﺢ ﺍﳌﻄﻠﻮﺏ ﻭﺫﻟﻚ‬‫ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯ ﺑﻴﻨﲈ ﹸﺫﻛﺮ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﰲ ﻏﺎﻳﺔ ﺍﻹﲨﺎﻝ ﻭﱂ ﹼ‬
‫ﻟﺌﻼ ﻳﻔﻘﺪﹶ ﻟﻄﺎﻓﺘﻪ ﺍﻷﺻﻠﻴﺔ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬

‫ﺍﻟﻤﺬﻛﹼﺮﺓ ﺍﻷﻭﱃ‬
‫ﻼ‪ :‬ﺍﻋﻠﻢ ﺃﳞﺎ ﺍﻟﺴﻌﻴﺪ ﺍﻟﻐﺎﻓﻞ! ﺇﻧﻪ ﻻ ﻳﻠﻴﻖ ﺑﻚ ﺃﻥ ﺗﺮﺑﻂ ﻗﻠ ﹶﺒﻚ‬ ‫ﺧﺎﻃﺒﺖ ﻧﻔﴘ ﻗﺎﺋ ﹰ‬ ‫ﹸ‬ ‫ﻛﻨﺖ ﻗﺪ‬
‫ﹺ‬
‫ﻭﺗﻌ ﹼﻠﻘﻪ ﺑﲈ ﻻ ﻳﺮﺍﻓﻘﻚ ﺑﻌﺪ ﻓﻨﺎﺀ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﺑﻞ ﹸﻳﻔﺎﺭ ﹸﻗﻚ ﺑﺨﺮﺍﺏ ﺍﻟﺪﻧﻴﺎ! ﻓﻠﻴﺲ ﻣﻦ ﺍﻟﻌﻘﻞ ﰲ ﳾﺀ‬
‫ﻇﻬﺮﻩ ﻟﻚ؟ ﺑﻞ ﻓﻜﻴﻒ ﺑﲈ‬ ‫ﹴ‬ ‫ﹸ‬
‫ﺭﺑﻂ ﺍﻟﻘﻠﺐ ﺑﺄﺷﻴﺎ ﹶﺀ ﻓﺎﻧﻴﺔ! ﻓﻜﻴﻒ ﺑﲈ ﻳﱰﻛﻚ ﺑﺎﻧﻘﺮﺍﺽ ﻋﴫﻙ ﻭﻳﺪﻳﺮ ﹶ‬
‫ﻻ ﻳﺼﺎﺣ ﹸﺒﻚ ﰲ ﹶﺳﻔﺮ ﺍﻟﱪﺯﺥ؟ ﺑﻞ ﻓﻜﻴﻒ ﺑﲈ ﻻ ﻳﺸ ﹼﻴﻌﻚ ﺇﱃ ﺑﺎﺏ ﺍﻟﻘﱪ؟ ﺑﻞ ﻓﻜﻴﻒ ﺑﲈ ﻳﻔﺎﺭ ﹸﻗﻚ‬
‫ﻼ ﺧﻄﺎﻳﺎﻩ ﻋﲆ ﻇﻬﺮﻙ؟ ﺑﻞ ﻓﻜﻴﻒ ﺑﲈ‬ ‫ﻣﺤﻤ ﹰ‬
‫ﻮﺭﺛ ﹰﺎ ﺇ ﹾﺛ ﹶﻤﻪ ﺫ ﱠﻣﺘﹶﻚ‪ ،‬ﹼ‬
‫ﺧﻼﻝ ﺳﻨﺔ ﺃﻭ ﺳﻨﺘﲔ ﻓﺮﺍﻗ ﹰﺎ ﺃﺑﺪﻳ ﹰﺎ‪ ،‬ﹸﻣ ﹼ‬
‫ﺁﻥ ﴎﻭﺭﻙ ﺑﺤﺼﻮﻟﻪ؟‬ ‫ﻳﱰﻛﻚ ﻋﲆ ﺭﻏﻤﻚ ﰲ ﹺ‬

‫ﻳﻘﺘﺪﺭ ﺃﻥ ﻳﺮﺍﻓ ﹶﻘﻚ ﰲ ﺳﻔﺮ ﺍﻷﺑﺪ‬

‫ﹸ‬ ‫ﺗﻬﺘﻢ ﻭﻻ ﺗﻐﺘﻢ‪ ،‬ﻭﺍﺗﺮﻙ ﻣﺎ ﻻ‬ ‫ﻓﺈﻥ ﻛﻨﺖ ﻓﻄﻨ ﹰﺎ ﻋﺎﻗ ﹰ‬
‫ﻼ ﻓﻼ ﹼ‬ ‫ﹾ‬
‫ﻭﺍﳋﻠﻮﺩ‪ ،‬ﺑﻞ ﻳﻀﻤﺤﻞ ﻭﻳﻔﻨﻰ ﲢﺖ ﻣﺼﺎﺩﻣﺎﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻧﻘﻼﺑﺎﲥﺎ‪ ،‬ﻭﲢﺖ ﺗﻄﻮﺭﺍﺕ ﺍﻟﱪﺯﺥ‪،‬‬
‫ﻭﲢﺖ ﺍﻧﻔﻼﻗﺎﺕ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﺃﻻ ﺗﺮ￯ ﺃﻥ ﻓﻴﻚ ﻟﻄﻴﻔ ﹰﺔ ﻻ ﺗﺮﴇ ﹼﺇﻻ ﺑﺎﻷﺑﺪ ﻭﺍﻷﺑﺪﻱ‪ ،‬ﻭﻻ ﺗﺘﻮﺟﻪ ﹼﺇﻻ ﺇﱃ ﺫﻟﻚ ﺍﳋﺎﻟﺪ‪،‬‬
‫ﻭﻻ ﺗﺘﻨﺰﻝ ﳌﺎ ﺳﻮﺍﻩ؟ ﺣﺘﻰ ﺇﺫﺍ ﻣﺎ ﹸﺃﻋﻄﻴﺖ ﳍﺎ ﺍﻟﺪﻧﻴﺎ ﻛﹸﻠﻬﺎ‪ ،‬ﻓﻼ ﹸﺗ ﹶﻄ ﹾﻤﺄﻥ ﺗﻠﻚ ﺍﳊﺎﺟﺔ ﺍﻟﻔﻄﺮﻳﺔ‪ ..‬ﺗﻠﻚ‬
‫ﺟﻞ ﺟﻼﻟﻪ‪،‬‬‫ﺳﻠﻄﺎﻥ ﻟﻄﺎﺋﻔﻚ ﻭﻣﺸﺎﻋﺮﻙ‪ ..‬ﹶﻓﺄﻃﹺ ﹾﻊ ﺳﻠﻄﺎﻥ ﻟﻄﺎﺋﻔﻚ ﺍﳌﻄﻴﻊ ﻷﻣﺮ ﻓﺎﻃﺮﻩ ﺍﳊﻜﻴﻢ ﹼ‬ ‫ﹸ‬ ‫ﻫﻲ‬
‫ﻭﺍﻧﺞ ﺑﻨﻔﺴﻚ‪..‬‬
‫ﹸ‬

‫ﺍﻟﻤﺬ ﱢﻛﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺇﻥ ﻣﻦ‬ ‫ﹴ‬
‫ﺻﺎﺩﻗﺔ ﺫﺍﺕ ﺣﻘﻴﻘﺔ‪ ،‬ﹶﺃﻧﻨﻲ ﹸﺃﺧﺎﻃﺐ ﺍﻟﻨﺎﺱ‪ :‬ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ! ﱠ‬ ‫ﻟﻘﺪ ﺭﺃﻳﺖ ﰲ ﺭﺅﻳﺎ‬
‫ﺩﺳﺎﺗﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺃﺣﻜﺎﻣﻪ ﺍﻟﺜﺎﺑﺘﺔ‪ :‬ﺃﻥ ﻻ ﺗﺤﺴﺒ ﱠﻦ ﻣﺎ ﺳﻮ￯ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻈﻢ ﻣﻨﻚ ﻓﺘﺮﻓ ﹶﻌﻪ ﺇﱃ‬
‫‪١٦١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﺗﺤﺴﺒ ﱠﻦ ﺃﻧﻚ ﺃﻋﻈﻢ ﻣﻦ ﳾﺀ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﺑﺤﻴﺚ ﺗﺘﻜ ﹼﺒﺮ ﻋﻠﻴﻪ‪ .‬ﺇﺫ ﻳﺘﺴﺎﻭ￯ ﻣﺎ‬
‫ﻣﺮﺗﺒﺔ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﻻ ﹶ‬
‫ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﰲ ﺍﻟﺒﻌﺪ ﻋﻦ »ﺍﳌﻌﺒﻮﺩﻳﺔ« ﻭﰲ ﻧﺴﺒﺔ ﺍﳌﺨﻠﻮﻗﻴﺔ‪.‬‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﺍﻋﻠﻢ ﹶﺃﳞﺎ ﺍﻟﺴﻌﻴﺪ ﺍﻟﻐﺎﻓﻞ! ﺃﻧﻚ ﺗﺮ￯ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﺍﺋﻠﺔ ﺳﺮﻳﻌ ﹰﺎ‪ ،‬ﹶ‬
‫ﻛﺄﳖﺎ ﺩﺍﺋﻤ ﹲﺔ ﻻ ﲤﻮﺕ‪ ،‬ﻓﻌﻨﺪﻣﺎ‬
‫ﺣﺪ ﻣﺎ‪ -‬ﻧﻮﻋ ﹰﺎ ﻭﺟﻤﻠ ﹰﺔ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺗﺮﺟﻊ‬‫ﺗﻨﻈﺮ ﺇﱃ ﻣﺎ ﺣﻮﻟﻚ ﻣﻦ ﺍﻵﻓﺎﻕ ﻭﺗﺮﺍﻫﺎ ﺛﺎﺑﺘ ﹰﺔ ﻣﺴﺘﻤﺮ ﹰﺓ ‪-‬ﺇﱃ ﹴ‬
‫ﻧﻔﺴﻪ ﻓﺘﻨﻈﺮ ﺇﱃ ﻧﻔﺴﻚ ﺍﻟﻔﺎﻧﻴﺔ‪ ،‬ﺗﻈﻨﹼﻬﺎ ﺛﺎﺑﺘ ﹰﺔ ﺃﻳﻀ ﹰﺎ‪ .‬ﻭﻋﻨﺪﻫﺎ ﻻ ﺗﻨﺪﻫﺶ ﹼﺇﻻ ﻣﻦ ﹶﻫﻮﻝ‬ ‫ﺑﺎﳌﻨﻈﺎﺭ ﹺ‬
‫ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻛﺄﻧﻚ ﺗﺪﻭﻡ ﺇﱃ ﺃﻥ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ!‪.‬‬
‫ﻛﻞ ﺁﻥ ﺇﱃ ﴐﺑﺎﺕ ﺍﻟﺰﻭﺍﻝ‬ ‫ﻣﻌﺮﺿﺎﻥ ﰲ ﹼ‬ ‫ﻋﹸﺪﹾ ﺇﱃ ﺭﺷﺪﻙ‪ ،‬ﻓﺄﻧﺖ ﻭﺩﻧﻴﺎﻙ ﺍﳋﺎﺻﺔ ﺑﻚ ﹼ‬
‫ﻭﺍﻟﻔﻨﺎﺀ‪ ..‬ﺇﻥ ﹶﻣ ﹶﺜ ﹶﻠ ﹶﻚ ﰲ ﺧﻄﺄ ﺷﻌﻮﺭﻙ ﻭ ﹶﻏ ﹶﻠﻂ ﱢ‬
‫ﺣﺴﻚ ﻫﺬﺍ‪ ،‬ﻳﺸﺒﻪ ﹶﻣﻦ ﰲ ﻳﺪﻩ ﻣﺮﺁ ﹲﺓ ﺗﻮﺍﺟﻪ ﻗﺼﺮ ﹰﺍ ﺃﻭ‬
‫ﺑﻠﺪ ﹰﺍ ﺃﻭ ﺣﺪﻳﻘ ﹰﺔ‪ ،‬ﻭﺗﺮﺗﺴﻢ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻤﺜﺎﻟﻴ ﹸﺔ ﻟﻠﻘﴫ ﺃﻭ ﺍﻟﺒﻠﺪ ﺃﻭ ﺍﳊﺪﻳﻘﺔ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﲢﺮﻛﺖ ﺍﳌﺮﺁﺓ‬
‫ﺍﻟﻬﺮﺝ ﻭﺍﳌﺮﺝ ﰲ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﳌﺜﺎﻟﻴﺔ‪ ،‬ﻓﻼ ﻳﻔﻴﺪﹸ ﻙ‬
‫ﹸ‬ ‫ﻗﻞ ﺗﻐ ﹼﻴﺮ‪ ،‬ﻓﺴﻴﺤﺪﺙ‬ ‫ﹶﺃﺩﻧﻰ ﺣﺮﻛﺔ‪ ،‬ﻭﺗﻐﲑﺕ ﹶﺃ ﹼ‬
‫ﹶﺑﻌﺪﹸ ﺍﻟﺒﻘﺎ ﹸﺀ ﻭﺍﻟﺪﻭﺍﻡ ﺍﳋﺎﺭﺟﻴﺎﻥ ﰲ ﻧﻔﺲ ﺍﻟﻘﴫ ﺃﻭ ﺍﻟﺒﻠﺪ ﺃﻭ ﺍﳊﺪﻳﻘﺔ‪ ،‬ﺇﺫ ﻟﻴﺲ ﻟﻚ ﻣﻨﻬﺎ ﹼﺇﻻ ﻣﺎ‬
‫ﺗﻌﻄﻴﻚ ﻣﺮﺁﺗﹸﻚ ﺑﻤﻘﻴﺎﺳﻬﺎ ﻭﻣﻴﺰﺍﳖﺎ‪.‬‬
‫ﻭﻋﻤﺮﻙ ﻣﺮﺁﺓ! ﻭﺃﳖﺎ ﻋﻤﺎ ﹸﺩ ﺩﻧﻴﺎﻙ ﻭﺳﻨﺪﻫﺎ ﻭﻣﺮﺁﲥﺎ ﻭﻣﺮﻛﺰﻫﺎ‪ .‬ﻓﺘﺄﻣﻞ ﰲ‬
‫ﹶ‬ ‫ﻓﺎﻋﻠﻢ ﹶﺃ ﱠﻥ ﺣﻴﺎﺗﻚ‬
‫ﻭﺧﺮﺍﺏ ﻣﺎ ﻓﻴﻬﺎ ﰲ ﻛﻞ ﺩﻗﻴﻘﺔ‪ ،‬ﻓﻬﻲ ﰲ ﻭﺿﻊ ﹶ‬
‫ﻛﺄ ﱠﻥ ﻗﻴﺎﻣﺘﹶﻚ ﺳﺘﻘﻮﻡ ﰲ ﻛﻞ‬ ‫ﹺ‬ ‫ﻣﺮﺁﺗﻚ‪ ،‬ﻭﺇﻣﻜﺎﻥ ﻣﻮﲥﺎ‪،‬‬
‫ﹸﺤﻤﻞ ﺣﻴﺎﺗﹶﻚ ﻭﺩﻧﻴﺎﻙ ﻣﺎ ﻻ ﻃﺎﻗ ﹶﺔ ﳍﲈ ﺑﻪ‪.‬‬
‫ﺩﻗﻴﻘﺔ‪ .‬ﻓﲈ ﺩﺍﻡ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﻓﻼ ﺗ ﱢ‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﺍﻋﻠﻢ ﺃﻥ ﻣﻦ ﹸﺳﻨﱠﺔ ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ ‪-‬ﰲ ﺍﻷﻛﺜﺮ‪ -‬ﻭﻣﻦ ﻋﺎﺩﺍﺗﻪ ﺍﳉﺎﺭﻳﺔ ﺇﻋﺎﺩ ﹸﺓ ﻣﺎ ﻟﻪ ﺃﳘﻴﺔ ﻭﻗﻴﻤﺔ‬
‫ﻭﺗﻐﻴﺮ ﺍﻟﻌﺼﻮﺭ‪ ،‬ﹸﻳﻌﻴﺪ‬
‫ﹼ‬ ‫ﺃﻛﺜﺮ ﺍﻷﺷﻴﺎﺀ ﺑﻤﺜﻠﻬﺎ ﻋﻨﺪ ﺗﺒﺪﻝ ﺍﻟﻔﺼﻮﻝ‬
‫ﻏﺎﻟﻴﺔ ﺑﻌﻴﻨﻪ ﻻ ﺑﻤﺜﻠﻪ‪ .‬ﻓﻌﻨﺪﻣﺎ ﳚﺪﺩ ﹶ‬
‫ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺜﻤﻴﻨﺔ ﺑﻌﻴﻨﻬﺎ‪ .‬ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﳊﴩ ﺍﻟﻴﻮﻣﻲ ‪-‬ﺃﻱ ﺍﻟﺬﻱ ﻳﺘﻢ ﰲ ﻛﻞ ﻳﻮﻡ‪ -‬ﻭﺇﱃ ﺍﳊﴩ‬
‫ﺍﻟﺴﻨﻮﻱ‪ ،‬ﻭﺇﱃ ﺍﳊﴩ ﺍﻟﻌﴫﻱ‪ ،‬ﹶﺗﺮ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻤ ﹼﻄﺮﺩﺓ ﻭﺍﺿﺤ ﹰﺔ ﺟﻠﻴﺔ ﰲ ﺍﻟﻜﻞ‪ .‬ﻭﺑﻨﺎﺀ ﻋﲆ ﻫﺬﻩ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺜﺎﺑﺘﺔ ﻧﻘﻮﻝ‪:‬‬
‫ﹴ‬
‫ﺛﻤﺮﺓ ﰲ ﺷﺠﺮﺓ ﺍﳋﻠﻴﻘﺔ‪،‬‬ ‫ﺍﻟﻔﻨﻮﻥ ﻭﺷﻬﺪﺕ ﺍﻟﻌﻠﻮ ﹸﻡ ﻋﲆ ﹶﺃ ﱠﻥ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﹶﺃ ﹸ‬
‫ﻛﻤﻞ‬ ‫ﹸ‬ ‫ﻗﺪ ﺍﺗﻔﻘﺖ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٦٢‬‬
‫ﻭ ﹶﺃﻧ ﱠﻪ ﹶﺃﻫﻢ ﳐﻠﻮﻕ ﺑﲔ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭ ﹶﺃﻏﲆ ﻣﻮﺟﻮﺩ ﺑﲔ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭ ﹶﺃ ﱠﻥ ﻓﺮﺩ ﹰﺍ ﻣﻨﻪ ﺑﻤﺜﺎﺑﺔ ﻧﻮﻉ ﻣﻦ‬
‫ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺒﴩ ﺳ ﹸﻴﻌﺎﺩ ﰲ ﺍﳊﴩ‬ ‫ﻛﻞ ﹴ‬‫ﺳﺎﺋﺮ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﻟﺬﺍ ﹸﻳﺤﻜﻢ ﺑﺎﳊﺪﺱ ﺍﻟﻘﻄﻌﻲ ﻋﲆ ﹶﺃ ﱠﻥ ﱠ‬
‫ﹺ‬
‫ﻭﺭﺳﻤﻪ‪.‬‬ ‫ﹺ‬
‫ﻭﺍﺳﻤﻪ‬ ‫ﹺ‬
‫ﻭﺟﺴﻤﻪ‬ ‫ﺍﻷﹶﻋﻈﻢ ﻭﺍﻟﻨﴩ ﺍﻷﹶﻛﱪ ﺑﻌﻴﻨﹺﻪ‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﳋﺎﻣﺴﺔ‬
‫ﺣﻴﻨﲈ ﺳﺎﺭ »ﺳﻌﻴﺪ ﺍﳉﺪﻳﺪ« ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﺘﻔﻜﺮ‪ ،‬ﺍﻧﻘﻠﺒﺖ ﺗﻠﻚ ﺍﻟﻌﻠﻮ ﹸﻡ ﺍﻷﻭﺭﻭﺑﻴﺔ‬
‫ﺍﻟﻔﻠﺴﻔﻴﺔ ﻭﻓﻨﻮﻧﹸﻬﺎ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻣﺴﺘﻘﺮﺓ ﺇﱃ ﺣﺪﱟ ﻣﺎ ﰲ ﺃﻓﻜﺎﺭ »ﺳﻌﻴﺪ ﺍﻟﻘﺪﻳﻢ« ﺇﱃ ﺃﻣﺮﺍﺽ ﻗﻠﺒﻴﺔ‪،‬‬
‫ﻭﻣﻌﻀﻼﺕ ﻛﺜﲑﺓ ﰲ ﺗﻠﻚ ﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﻘﻠﺒﻴﺔ‪ .‬ﻓﲈ ﻛﺎﻥ ﻣﻦ »ﺳﻌﻴﺪ ﺍﳉﺪﻳﺪ«‬
‫ﹲ‬ ‫ﻧﺸﺄﺕ ﻣﻨﻬﺎ ﻣﺼﺎﻋﺐ‬
‫ﹺ‬
‫ﹼﺇﻻ ﺍﻟﻘﻴﺎﻡ ﺑﺘﻤﺨﻴﺾ ﻓﻜﺮﻩ ﻭﺍﻟﻌﻤﻞ ﻋﲆ ﻧﻔﻀﻪ ﻣﻦ ﺃﺩﺭﺍﻥ ﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﺰﺧﺮﻓﺔ ﻭﻟﻮﺛﺎﺕ ﺍﳊﻀﺎﺭﺓ‬
‫ﹺ‬
‫ﻟﻜﺒﺢ‬ ‫ﻧﻔﺴﻪ ﻣﻀﻄﺮ ﹰﺍ ﺇﱃ ﺇﺟﺮﺍﺀ ﺍﳌﺤﺎﻭﺭﺓ ﺍﻵﺗﻴﺔ ﻣﻊ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻌﻨﻮﻳﺔ ﻷﻭﺭﻭﺑﺎ‬
‫ﺍﻟﺴﻔﻴﻬﺔ‪ .‬ﻓﺮﺃ￯ ﹶ‬
‫ﲨﺎﺡ ﻣﺎ ﰲ ﺭﻭﺣﻪ ﻣﻦ ﺃﺣﺎﺳﻴﺲ ﻧﻔﺴﺎﻧﻴﺔ ﻣﻨﺤﺎﺯﺓ ﻟﺼﺎﻟﺢ ﺃﻭﺭﻭﺑﺎ‪ ،‬ﻓﻬﻲ ﳏﺎﻭﺭﺓ ﻣﻘﺘﻀﺒ ﹲﺔ ﻣﻦ ﻧﺎﺣﻴﺔ‬
‫ﻭ ﹸﻣﺴﻬﺒ ﹲﺔ ﻣﻦ ﻧﺎﺣﻴﺔ ﺃﺧﺮ￯‪.‬‬
‫ﺍﻟﻔﻬﻢ ﻻ ﹸﺑﺪﱠ ﹶﺃ ﹾﻥ ﻧﹸﻨ ﱢﺒ ﹶﻪ‪ :‬ﹶﺃ ﱠﻥ ﹶﺃﻭﺭﻭﺑﺎ ﺍﺛﻨﺘﺎﻥ‪:‬‬
‫ﹸ‬ ‫ﻭﻟﺌﻼ ﹸﻳﺴﺎﺀ‬
‫ﹴ‬
‫ﺧﺪﻣﺎﺕ‬ ‫ﺇﺣﺪﺍﻫﺎ‪ :‬ﻫﻲ ﺃﻭﺭﻭﺑﺎ ﺍﻟﻨﺎﻓﻌﺔ ﻟﻠﺒﴩﻳﺔ‪ ،‬ﺑﲈ ﺍﺳﺘﻔﺎﺿﺖ ﻣﻦ ﺍﻟﻨﴫﺍﻧﻴﺔ ﺍﳊﻘﺔ‪ ،‬ﻭ ﹶﺃ ﱠﺩ ﹾﺕ‬
‫ﺻﻨﺎﻋﺎﺕ ﻭﻋﻠﻮ ﹴﻡ ﲣﺪﻡ ﺍﻟﻌﺪﻝ ﻭﺍﻹﻧﺼﺎﻑ‪ ،‬ﻓﻼ‬‫ﹴ‬ ‫ﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺍﻻﺟﺘﲈﻋﻴﺔ‪ ،‬ﺑﲈ ﺗﻮﺻﻠﺖ ﺇﻟﻴﻪ ﻣﻦ‬
‫ﺃﺧﺎﻃﺐ ‪-‬ﰲ ﻫﺬﻩ ﺍﳌﺤﺎﻭﺭﺓ‪ -‬ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻣﻦ ﺃﻭﺭﻭﺑﺎ‪ .‬ﻭﺇﻧﲈ ﺃﺧﺎﻃﺐ ﺃﻭﺭﺑﺎ ﺍﻟﺜﺎﻧﻴﺔ ﺗﻠﻚ ﺍﻟﺘﻲ‬
‫ﹴ‬ ‫ﹺ‬
‫ﺣﺴﻨﺎﺕ‬ ‫ﺳﻴﺌﺎﺕ ﺍﳊﻀﺎﺭﺓ‬ ‫ﺗﻌ ﱠﻔﻨﺖ ﺑﻈﻠﲈﺕ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻭﻓﺴﺪﺕ ﺑﺎﳌﺎﺩﻳﺔ ﺍﳉﺎﺳﻴﺔ‪ ،‬ﹶ‬
‫ﻭﺣﺴ ﹶﺒ ﹾﺖ‬
‫ﻭﺗﻮﻫﻤﺖ ﻣﺴﺎﻭﺀﻫﺎ ﻓﻀﺎﺋﻞ‪ .‬ﻓﺴﺎﻗﺖ ﺍﻟﺒﴩﻳﺔ ﺇﱃ ﺍﻟﺴﻔﺎﻫﺔ ﻭﺃﺭ ﹶﺩﲥﺎ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺘﻌﺎﺳﺔ‪.‬‬‫ﹼ‬ ‫ﳍﺎ‪،‬‬
‫ﺍﺳﺘﺜﻨﻴﺖ‬
‫ﹸ‬ ‫ﺧﺎﻃﺒﺖ ﰲ ﺗﻠﻚ ﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻷﻭﺭﺑﻴﺔ ﺑﻌﺪ ﺃﻥ‬
‫ﹸ‬ ‫ﻭﻟﻘﺪ‬
‫ﻬﺖ ﺧﻄﺎﰊ ﺇﱃ ﺗﻠﻚ ﺍﻟﺸﺨﺼﻴﺔ ﺍﻟﺘﻲ ﺃﺧﺬﺕ ﺑﻴﺪﻫﺎ‬ ‫ﻓﻮﺟ ﹸ‬
‫ﳏﺎﺳﻦ ﺍﳊﻀﺎﺭﺓ ﻭﻓﻮﺍﺋﺪ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﹼ‬
‫ﺍﻟﻤﻀﺮﺓ ﺍﻟﺘﺎﻓﻬﺔ ﻭﺍﳊﻀﺎﺭﺓ ﺍﻟﻔﺎﺳﺪﺓ ﺍﻟﺴﻔﻴﻬﺔ‪ ..‬ﻭﺧﺎﻃﺒﺘﹸﻬﺎ ﻗﺎﺋ ﹰ‬
‫ﻼ‪:‬‬ ‫ﹼ‬ ‫ﺍﻟﻔﻠﺴﻔﺔ‬
‫ﹺ‬
‫ﺑﻴﻤﻴﻨﻚ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﻤﻀ ﹼﻠﺔ ﺍﻟﺴﻘﻴﻤﺔ‪،‬‬ ‫ﹺ‬
‫ﺃﺧﺬﺕ‬ ‫ﻳﺎ ﺃﻭﺭﻭﺑﺎ ﺍﻟﺜﺎﻧﻴﺔ! ﺍﻋﻠﻤﻲ ﺟﻴﺪ ﹰﺍ ﹺ‬
‫ﺃﻧﻚ ﻗﺪ‬
‫ﹺ‬
‫ﻭﺑﺌﺴﺖ‬ ‫ﻭﺑﺸﲈﻟﻚ ﺍﳌﺪﻧﻴﺔ ﺍﻟﻤﻀﺮﺓ ﺍﻟﺴﻔﻴﻬﺔ‪ ،‬ﺛﻢ ﺗﺪﹼ ﻋﲔ ﺃﻥ ﺳﻌﺎﺩﺓ ﺍﻹﻧﺴﺎﻥ ﲠﲈ‪ .‬ﹶﺃﻻ ﹸﺷ ﹼﻠﺖ ﹺ‬
‫ﻳﺪﺍﻙ‪،‬‬ ‫ﹼ‬
‫ﹺ‬
‫ﻻ ﻋﻠﻴﻚ‪ ،‬ﻭﺳﺘﻜﻮﻥ‪.‬‬ ‫ﺍﻟﻬﺪﻳ ﹸﺔ ﻫﺪﻳﺘ ﹺ‬
‫ﹸﻚ‪ ،‬ﻭﻟﺘﻜﻦ ﻭﺑﺎ ﹰ‬
‫‪١٦٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﹲ‬
‫ﺇﻧﺴﺎﻥ‬ ‫ﺃﻳﺘﻬﺎ ﺍﻟﺮﻭﺡ ﺍﳋﺒﻴﺜﺔ ﺍﻟﺘﻲ ﺗﻨﴩ ﺍﻟﻜﻔﺮ ﻭﺗﺒﺚ ﺍﳉﺤﻮﺩ! ﺗﹸﺮ￯ ﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﻳﺴﻌﺪ‬
‫ﺑﻤﺠﺮﺩ ﺗﻤ ﹼﻠﻜﻪ ﺛﺮﻭﺓ ﻃﺎﺋﻠﺔ‪ ،‬ﻭﺗﺮ ﹼﻓﻠﻪ ﰲ ﺯﻳﻨﺔ ﻇﺎﻫﺮﺓ ﺧﺎﺩﻋﺔ‪ ،‬ﻭﻫﻮ ﺍﳌﺼﺎﺏ ﰲ ﺭﻭﺣﻪ ﻭﰲ ﻭﺟﺪﺍﻧﻪ‬
‫ﺃﻥ ﹶﻣﻦ ﹶﻳ ﹺﺌﺲ‬
‫ﺑﻤﺼﺎﺋﺐ ﻫﺎﺋﻠﺔ؟ ﻭﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﻧﻄﻠﻖ ﻋﻠﻴﻪ ﺃﻧﻪ ﺳﻌﻴﺪ؟ ﹶﺃﻻ ﺗﺮﻳﻦ ﹼ‬
‫ﹶ‬ ‫ﻭﰲ ﻋﻘﻠﻪ ﻭﰲ ﻗﻠﺒﻪ‬
‫ﺗﺎﻓﻪ‪ ،‬ﻛﻴﻒ ﻳﺘﺤﻮﻝ ﺧﻴﺎ ﹸﻟﻪ‬ ‫ﻋﻤﻞ ﹴ‬
‫ﻭﺧﺎﺏ ﻇﻨﱡﻪ ﻣﻦ ﹴ‬ ‫ﺃﻣﺮ ﺟﺰﺋﻲ‪ ،‬ﻭﺍﻧﻘﻄﻊ ﺭﺟﺎﺅﻩ ﻣﻦ ﹴ‬
‫ﺃﻣﻞ ﻭﳘﻲ‪،‬‬ ‫ﻣﻦ ﹴ‬
‫ﹶ‬
‫ﻳﺘﻌﺬﺏ ﳑﺎ ﺣﻮﻟﻪ ﻣﻦ ﺃﻭﺿﺎﻉ ﻟﻄﻴﻔﺔ‪ ،‬ﻓﺘﻀﻴﻖ ﻋﻠﻴﻪ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻟﺴﺠﻦ‬ ‫ﺍﻟﻌﺬﺏ ﹸﻣ ﹼﺮ ﹰﺍ ﻋﻠﻘﻤ ﹰﺎ‪ ،‬ﻭﻛﻴﻒ ﹼ‬
‫ﹸ‬
‫ﺭﺣﺒﺖ!‪ .‬ﻓﻜﻴﻒ ﺑﻤﻦ ﹸﺃﺻﻴﺐ ﺑﺸﺆﻣﻚ ﺑﴬﺑﺎﺕ ﺍﻟﻀﻼﻟﺔ ﰲ ﹶﺃﻋﻤﻖ ﺃﻋﲈﻕ ﻗﻠﺒﻪ‪ ،‬ﻭﰲ ﹶﺃﻏﻮﺍﺭ‬ ‫ﺑﲈ ﹸ‬
‫ﺭﻭﺣﻪ‪ ،‬ﺣﺘﻰ ﺍﻧﻘﻄﻌﺖ ‪-‬ﺑﺘﻠﻚ ﺍﻟﻀﻼﻟﺔ‪ -‬ﺟﻤﻴﻊ ﺁﻣﺎﻟﹺﻪ‪ ،‬ﻓﺎﻧﺸﻘﺖ ﻋﻨﻬﺎ ﺟﻤﻴﻊ ﺁﻻﻣﻪ‪ ،‬ﻓﺄﻱ ﺳﻌﺎﺩﺓﹴ‬
‫ﱡ‬ ‫ﹸ‬ ‫ﹸ‬
‫ﻌﺬﺑﺎﻥ ﰲ‬ ‫ﺗﻀﻤﻨﻲ ﳌﺜﻞ ﻫﺬﺍ ﺍﳌﺴﻜﲔ ﺍﻟﺸﻘﻲ؟ ﻭﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﹸﻳﻄ ﹶﻠﻖ ﳌﻦ ﹸ‬
‫ﺭﻭﺣﻪ ﻭﻗﻠ ﹸﺒﻪ ﹸﻳ ﱠ‬ ‫ﻳﻤﻜﻨﻚ ﺃﻥ ﹶ‬
‫ﺟﻬﻨﻢ‪ ،‬ﻭﺟﺴﻤﻪ ﻓﻘﻂ ﰲ ﹴ‬
‫ﺟﻨﺔ ﻛﺎﺫﺑﺔ ﺯﺍﺋﻠﺔ‪ ..‬ﺃﻧﻪ ﺳﻌﻴﺪ؟‪..‬‬
‫ﻃﺎﺷﺖ ﺑﺘﻌﺎﻟﻴﻤﻚ‪ ،‬ﻓﺘﻘﺎﳼ ﻣﻨﻚ‬
‫ﹾ‬ ‫ﹺ‬
‫ﺃﻓﺴﺪﺕ ‪-‬ﺃﻳﺘﻬﺎ ﺍﻟﺮﻭﺡ ﺍﳋﺒﻴﺜﺔ‪ -‬ﺍﻟﺒﺸﺮﻳ ﹶﺔ ﺣﺘﻰ‬ ‫ﻟﻘﺪ‬
‫ﻋﺬﺍﺏ ﺍﳉﺤﻴﻢ ﰲ ﻧﻌﻴﻢ ﺟﻨﺔ ﻛﺎﺫﺑﺔ‪.‬‬
‫ﹶ‬ ‫ﺍﻟﻌﺬﺍﺏ ﺍﳌﺮﻳﺮ‪ ،‬ﺑﺈﺫﺍﻗﺘﻚ ﺇﻳﺎﻫﺎ‬
‫ﺃﻳﺘﻬﺎ ﺍﻟﻨﻔﺲ ﺍﻷ ﹼﻣﺎﺭﺓ ﻟﻠﺒﴩﻳﺔ! ﺗﺄﻣﲇ ﰲ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻭﺍﻓﻬﻤﻲ ﻣﻨﻪ ﺇﱃ ﺃﻳﻦ ﺗﺴﻮﻗﲔ ﺍﻟﺒﴩﻳﺔ‪:‬‬
‫ﺐ ﱠ‬
‫ﺃﻥ ﺃﻣﺎﻣﻨﺎ ﻃﺮﻳﻘﲔ‪ ،‬ﻓﺴﻠﻜﻨﺎ ﺃﺣﺪﳘﺎ‪ ،‬ﻭﺇﺫﺍ ﺑﻨﺎ ﻧﺮ￯ ﰲ ﻛﻞ ﺧﻄﻮﺓ ﻧﺨﻄﻮﻫﺎ ﰲ ﺍﻟﻄﺮﻳﻖ‬ ‫ﹶﻫ ﹾ‬
‫ﻳﺨﺮﺑﻮﻥ ﺑﻴﻮﲥﻢ‬ ‫ﺍﻷﻭﻝ‪ ،‬ﻣﺴﺎﻛﲔ ﹶﻋ ﹶﺠﺰﺓ ﳞﺠﻢ ﻋﻠﻴﻬﻢ ﺍﻟﻈﺎﳌﻮﻥ‪ ،‬ﻳﻐﺼﺒﻮﻥ ﺃﻣﻮﺍﳍﻢ ﻭﻣﺘﺎﻋﻬﻢ‪ ،‬ﹼ‬
‫ﻭﺃﻛﻮﺍﺧﻬﻢ‪ ،‬ﺑﻞ ﻗﺪ ﳚﺮﺣﻮﳖﻢ ﺟﺮﺣ ﹰﺎ ﺑﻠﻴﻐ ﹰﺎ ﺗﻜﺎﺩ ﺍﻟﺴﲈﺀ ﺗﺒﻜﻲ ﻋﲆ ﺣﺎﻟﺘﻬﻢ ﺍﳌﻔﺠﻌﺔ‪ .‬ﻓﺄﻳﻨﲈ ﹸﻳﻤﺪﹼ‬
‫ﺍﻟﻨﻈﺮ ﺗﹸﺮ￯ ﺍﳊﺎﻟﺔ ﻧﻔﺴﻬﺎ ﻓﻼ ﹸﻳﺴﻤﻊ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﹼﺇﻻ ﺿﻮﺿﺎ ﹸﺀ ﺍﻟﻈﺎﳌﲔ ﹶ‬
‫ﻭﺻﺨ ﹶﺒﻬﻢ‪ ،‬ﻭﺃﻧﻴ ﹸﻦ‬
‫ﺍﳌﻈﻠﻮﻣﲔ ﻭﻧﹸﻮﺍﺣﻬﻢ‪ ،‬ﻓﻜﺄﻥ ﻣﺄﺗﻤ ﹰﺎ ﻋﺎﻣ ﹰﺎ ﻗﺪ ﺧ ﹼﻴﻢ ﻋﲆ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ‪-‬ﺑﻤﻘﺘﴣ ﺇﻧﺴﺎﻧﻴﺘﻪ‪ -‬ﻳﺘﺄ ﹼﻟﻢ ﺑﺄﱂ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺤﻤﻞ ﻣﺎ ﻳﺮﺍﻩ‬
‫ﺍﻟﻮﺟﺪﺍﻥ ﻻ ﻳﻄﻴﻖ ﺃﻟﻤ ﹰﺎ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﻟﺬﺍ ﻳﻀﻄﺮ ﺳﺎﻟﻚ ﻫﺬﺍ‬
‫ﹸ‬ ‫ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺃﱂ ﻏﲑ ﳏﺪﻭﺩ‪ ،‬ﺇﺫ‬
‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺃﺣﺪ ﺃﻣﺮﻳﻦ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﺘﺠﺮﺩ ﻣﻦ ﺇﻧﺴﺎﻧﻴﺘﻪ‪ ،‬ﻭﳛﻤﻞ ﻗﻠﺒ ﹰﺎ ﻗﺎﺳﻴ ﹰﺎ ﻏﺎﺭﻗ ﹰﺎ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻮﺣﺸﺔ‬
‫ﹸ‬
‫ﻭﺍﻟﻌﻘﻞ!‪.‬‬ ‫ﺍﻟﻘﻠﺐ‬
‫ﹸ‬ ‫ﻣﻌﺎﻓﻰ‪ ،‬ﺃﻭ ﹸﻳﺒﻄﻞ ﻣﺎ ﻳﻘﺘﻀﻴﻪ‬
‫ﹰ‬ ‫ﻻ ﻳﺘﺄﱂ ﲠﻼﻙ ﺍﳉﻤﻴﻊ ﻃﺎﳌﺎ ﻫﻮ ﺳﺎﱂ‬
‫ﻧﺄﺕ ﻋﻦ ﺍﻟﻨﴫﺍﻧﻴﺔ ﻭﺍﺑﺘﻌﺪﺕ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻧﻐﻤﺴﺖ ﰲ ﺍﻟﺴﻔﺎﻫﺔ ﻭﺍﻟﻀﻼﻟﺔ!‬ ‫ﻓﻴﺎ ﺃﻭﺭﻭﺑﺎ ﺍﻟﺘﻲ ﹾ‬
‫ﹺ‬
‫ﺃﻫﺪﻳﺖ ﺑﺪﻫﺎﺋﻚ ﺍﻷﻋﻮﺭ ﻛﺎﻟﺪﺟﺎﻝ ﻟﺮﻭﺡ ﺍﻟﺒﴩ ﺣﺎﻟ ﹰﺔ ﺟﻬﻨﻤﻴﺔ‪ ،‬ﺛﻢ ﺃﺩﺭﻛﺖ ﺃﻥ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺩﺍ ﹲﺀ‬ ‫ﻟﻘﺪ‬
‫ﻋﻀﺎﻝ ﻻ ﺩﻭﺍ ﹶﺀ ﻟﻪ‪ .‬ﺇﺫ ﳞﻮ￯ ﺑﺎﻹﻧﺴﺎﻥ ﻣﻦ ﺫﺭﻭﺓ ﺃﻋﲆ ﻋﻠﻴﲔ ﺇﱃ ﺩﺭﻙ ﺃﺳﻔﻞ ﺳﺎﻓﻠﲔ‪ ،‬ﻭﺇﱃ ﺃﺩﻧﻰ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٦٤‬‬
‫ﹺ‬
‫ﻣﻼﻫﻴﻚ ﺍﳉﺬﺍﺑﺔ ﺍﻟﺘﻲ‬ ‫ﺩﺭﺟﺎﺕ ﺍﳊﻴﻮﺍﻥ ﻭﺣﻀﻴﻀﻬﺎ‪ ،‬ﻭﻻ ﻋﻼﺝ ﻟﻚ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﻟﺪﺍﺀ ﺍﻟﻮﺑﻴﻞ ﹼﺇﻻ‬
‫ﺍﻟﻤﻨﻮﻣﺔ‪ ...‬ﻓﺘﻌﺴ ﹰﺎ‬ ‫ﹺ‬
‫ﺍﻟﺤﺲ ﻭﲣﺪﻳﺮ ﺍﻟﺸﻌﻮﺭ ﻣﺆﻗﺘ ﹰﺎ‪ ،‬ﻭﻛﻤﺎﻟﻴﺎﺗﹸﻚ ﺍﳌﺰﺧﺮﻓﺔ ﻭﺃﻫﻮﺍﺅﻙ ﱢ‬
‫ﹼ‬ ‫ﺗﺪﻓﻊ ﺇﱃ ﺇﺑﻄﺎﻝ‬
‫ﹺ‬
‫ﻭﻟﺪﻭﺍﺋﻚ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻫﻮ ﺍﻟﻘﺎﴈ ﻋﻠﻴﻚ‪ ..‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﻣﺎ ﻓﺘﺤﺘﻴﻪ ﺃﻣﺎﻡ ﺍﻟﺒﴩﻳﺔ ﻣﻦ ﻃﺮﻳﻖ‪ ،‬ﻳﺸﺒﻪ‬ ‫ﹺ‬
‫ﻟﻚ‬
‫ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺍﳌﺬﻛﻮﺭ‪.‬‬
‫ﹴ‬
‫ﻫﺪﻳﺔ ﺇﱃ ﺍﻟﺒﴩﻳﺔ‪ ،‬ﻓﻬﺪﺍﻫﻢ ﺇﱃ ﺍﻟﴫﺍﻁ‬ ‫ﺃﻣﺎ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﲏ ﻓﻬﻮ ﻣﺎ ﺃﻫﺪﺍﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﻦ‬
‫ﻣﻨﺰﻝ ﻣﻦ ﻣﻨﺎﺯﻝ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﰲ ﻛﻞ ﻣﻮﺿﻊ ﻣﻦ ﻣﻮﺍﺿﻌﻪ‪ ،‬ﻭﰲ‬ ‫ﹴ‬ ‫ﺍﻟﺴﻮﻱ‪ ،‬ﻓﻨﺤﻦ ﻧﺮ￯ ﰲ ﻛﻞ‬
‫ﹴ‬
‫ﻟﺴﻠﻄﺎﻥ ﻋﺎﺩﻝ‪ ،‬ﻳﺘﺠﻮﻟﻮﻥ ﰲ ﻛﻞ ﺟﻬﺔ ﻳﻨﺘﴩﻭﻥ‬ ‫ﻛﻞ ﻣﺪﻳﻨﺔ ﺗﻘﻊ ﻋﻠﻴﻪ‪ ،‬ﺟﻨﻮﺩ ﹰﺍ ﻣﻄﻴﻌﲔ ﹸﺃﻣﻨﺎﺀ‬
‫ﻗﺴﻢ ﻣﻦ ﻣﺄﻣﻮﺭﻱ ﺫﻟﻚ ﺍﳌﻠﻚ ﺍﻟﻌﺎﺩﻝ ﻭﻣﻮﻇﻔﻴﻪ ﻓ ﹸﻴﻌﻔﻲ‬
‫ﰲ ﻛﻞ ﻧﺎﺣﻴﺔ‪ ،‬ﻭﺑﲔ ﻓﻴﻨﺔ ﻭﺃﺧﺮ￯ ﻳﺄﰐ ﹲ‬
‫ﻧﻔﺴ ﹺﻪ ﻭﻳﺘﺴﻠﻢ ﻣﻨﻬﻢ ﺃﺳﻠﺤﺘﻬﻢ ﻭﺩﻭﺍ ﹼﺑﻬﻢ‬
‫ﺑﻌﺾ ﺃﻭﻟﺌﻚ ﺍﳉﻨﻮﺩ ﻣﻦ ﻭﻇﺎﺋﻔﻬﻢ ﺑﺄﻣﺮ ﺍﻟﺴﻠﻄﺎﻥ ﹺ‬ ‫ﹶ‬
‫ﻭﻣﻌﺪﹼ ﺍﲥﻢ ﺍﳋﺎﺻﺔ ﺑﺎﻟﺪﻭﻟﺔ ﻭﻳﺴ ﹼﻠﻢ ﺇﻟﻴﻬﻢ ﺑﻄﺎﻗﺔ ﺍﻹﻋﻔﺎﺀ‪ .‬ﻭﻫﺆﻻﺀ ﺍﳌﻌﻔﻮﻥ ﻳﺒﺘﻬﺠﻮﻥ ﻭﻳﻔﺮﺣﻮﻥ‬
‫‪-‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻘﻴﻘﺔ‪ -‬ﻋﲆ ﺇﻋﻔﺎﺋﻬﻢ ﻓﺮﺣ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ﻟﺮﺟﻮﻋﻬﻢ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﻭﻋﻮﺩﲥﻢ ﺇﱃ ﺩﺍﺭ ﻗﺮﺍﺭ‬
‫ﺳﻠﻄﻨﺘﻪ‪ ،‬ﻭﺍﳌﺜﻮﻝ ﺑﺰﻳﺎﺭﺗﻪ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻣﻊ ﺃﳖﻢ ﳛﺰﻧﻮﻥ ﰲ ﻇﺎﻫﺮ ﺍﻷﻣﺮ ﻋﲆ ﻣﺎ ﹸﺃﺧﺬ ﻣﻨﻬﻢ ﻣﻦ ﺩﺍﺑﺔ‬
‫ﻭﻣﻌﺪﺍﺕ ﺃﻟﹺﻔﻮﻫﺎ‪ ..‬ﻭﻧﺮ￯ ﺃﻳﻀ ﹰﺎ ﺃﻧﻪ ﻗﺪ ﻳﻠﺘﻘﻲ ﺃﻭﻟﺌﻚ ﺍﳌﺄﻣﻮﺭﻭﻥ ﹶﻣﻦ ﻻ ﻳﻌﺮﻓﻬﻢ ﻣﻦ ﺍﳉﻨﻮﺩ‪ ،‬ﻓﻌﻨﺪﻣﺎ‬
‫ﺟﻨﺪﻱ ﻟﺪ￯ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﻈﻴﻢ ﻭﲢﺖ ﺃﻣﺮﻩ‬‫ﹲ‬ ‫ﺳﻼﺣﻚ! ﻳﺮ ﹼﺩ ﻋﻠﻴﻬﻢ ﺍﳉﻨﺪﻱ‪ :‬ﺃﻧﺎ‬‫ﹶ‬ ‫ﳜﺎﻃﺒﻮﻧﻪ‪ :‬ﹶﺃ ﹾﻥ ﺳ ﱢﻠ ﹾﻢ‬
‫ﹸ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﻌﻈﻴﻢ؟‬ ‫ﻭﰲ ﺧﺪﻣﺘﻪ‪ ،‬ﻭﺇﻟﻴﻪ ﻣﺼﲑﻱ ﻭﻣﺮﺟﻌﻲ‪ ،‬ﻓﻤﻦ ﺃﻧﺘﻢ ﺣﺘﻰ ﺗﺴﻠﺒﻮﺍ ﻣﻨﻲ ﻣﺎ ﻭﻫﺒﻨﻲ‬
‫ﺗﻨﺤﻮﺍ ﻋﻨﻲ‪،‬‬
‫ﻭﺇﻻ ﱠ‬ ‫ﻓﺈﻥ ﻛﻨﺘﻢ ﻗﺪ ﺟﺌﺘﻢ ﺑﺈﺫﻧﻪ ﻭﺭﺿﺎﻩ ﻓﻌﲆ ﺍﻟﻌﲔ ﻭﺍﻟﺮﺃﺱ ﻓﺄﺭﻭﲏ ﺃﻣﺮﻩ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﹼ‬
‫ﻓﻸﻗﺎﺗﻠﻨﹼﻜﻢ ﻭﻟﻮ ﻛﻨﺖ ﻭﺣﺪﻱ ﻭﺃﻧﺘﻢ ﹸﺃﻟﻮﻑ‪ ،‬ﺇﺫ ﻻ ﺃﻗﺎﺗﻞ ﻟﻨﻔﴘ ﻷﳖﺎ ﻟﻴﺴﺖ ﱄ‪ ،‬ﺑﻞ ﺃﻗﺎﺗﻞ ﺣﻔﺎﻇ ﹰﺎ‬
‫ﻋﲆ ﺃﻣﺎﻧﺔ ﻣﺎﻟﻜﻲ ﻭﻣﻮﻻﻱ ﻭﺻﻴﺎﻧ ﹰﺔ ﻟﻌﺰﺗﻪ ﻭﻋﻈﻤﺘﻪ‪ .‬ﻓﺄﻧﺎ ﻻ ﺃﺭﺿﺦ ﻟﻜﻢ!‪.‬‬
‫ﻓﺪﻭﻧﻚ ﻣﺜﺎ ﹰ‬
‫ﻻ ﻭﺍﺣﺪ ﹰﺍ ﻣﻦ ﺃﻟﻮﻑ ﺍﻷﻣﺜﻠﺔ ﻋﲆ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﲏ ﻣﻦ ﻣﺼﺪﺭ ﻓﺮﺡ‬
‫ﻭﻣﺪﺍﺭ ﺳﻌﺎﺩﺓ‪ .‬ﻓﺎﻧﺴﺞ ﻋﲆ ﻣﻨﻮﺍﻟﻪ‪.‬‬
‫ﻭﻋﲆ ﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺜﺎﲏ‪ ،‬ﻭﻃﻮﺍﻝ ﻣﺪﺓ ﺍﻟﺴﻔﺮﺓ ﻛﻠﻬﺎ ﻧﺮ￯ ﹶﺳﻮﻗ ﹰﺎ ﺇﱃ ﺍﳉﻨﺪﻳﺔ‪ ،‬ﻳﺘﻢ ﰲ ﻓﺮﺡ‬
‫ﻭﺭ ﹶﺧﺺ ﻣﻦ ﺍﳉﻨﺪﻳﺔ‪،‬‬
‫ﻭﺍﺑﺘﻬﺎﺝ ﻭﴎﻭﺭ‪ ..‬ﺗﻠﻚ ﻫﻲ ﺍﻟﺘﻲ ﺗﺴﻤﻰ ﺑـ»ﺍﳌﻮﺍﻟﻴﺪ«‪ .‬ﻭﻫﻨﺎﻙ ﺇﻋﻔﺎﺀﺍﺕ ﹸ‬
‫ﺗﺘﻢ ﰲ ﻓﺮﺡ ﻭﺣﺒﻮﺭ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻭﺳﻂ ﲥﻠﻴﻞ ﻭﺗﻜﺒﲑ‪ ..‬ﺗﻠﻚ ﻫﻲ ﺍﻟﺘﻲ ﺗﺴﻤﻰ ﺑـ»ﺍﻟﻮﻓﻴﺎﺕ«‪.‬‬
‫ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﺃﻫﺪﺍﻩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻟﻠﺒﴩﻳﺔ‪ ،‬ﻓﻤﻦ ﺍﻫﺘﺪ￯ ﺑﻪ ﻓﻘﺪ ﺳﻌﺪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‬
‫‪١٦٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﻭﻳﻤﴤ ﰲ ﻃﺮﻳﻘﻪ ‪-‬ﺍﻟﺜﺎﲏ‪ -‬ﻋﲆ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﻠﻄﻴﻔﺔ ﺑﻼ ﺣﺰﻥ ﻭﻛﺪﹶ ﹴﺭ ﻋﲆ ﻣﺎ ﻓﺎﺕ ﻣﻨﻪ‪ ،‬ﻭﺑﻼ‬
‫ﻭﻭﺟﻞ ﳑﺎ ﺳﻴﺄﰐ ﻋﻠﻴﻪ‪ ،‬ﺣﺘﻰ ﺗﻨﻄﺒﻖ ﻋﻠﻴﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫ﺧﻮﻑ ﹶ‬
‫﴿ ‪) ﴾* ) ( ' & %‬ﺍﻟﺒﻘﺮﺓ‪(٢٦٢ :‬‬
‫ﻳﺎ ﺃﻭﺭﻭﺑﺎ ﺍﻟﺜﺎﻧﻴﺔ ﺍﻟﻔﺎﺳﺪﺓ! ﹺ‬
‫ﺇﻧﻚ ﺗﺴﺘﻨﺪﻳﻦ ﺇﱃ ﺃﺳﺲ ﻭﺍﻫﻴﺔ ﻧﺨﺮﺓ‪ ،‬ﻓﺘﺰﻋﻤﲔ‪ :‬ﺃﻥ ﹼ‬
‫ﻛﻞ ﻛﺎﺋﻦ‬
‫ﻣﺎﻟﻚ ﻟﻨﻔﺴﻪ‪ ،‬ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺃﻋﻈﻢ ﹶﻣ ﹶﻠﻚ ﻭﺍﻧﺘﻬﺎﺀ ﺇﱃ ﹶﺃﺻﻐﺮ ﺳﻤﻚ‪ .‬ﱞ‬
‫ﻛﻞ ﻳﻌﻤﻞ ﻟﺬﺍﺗﻪ ﻓﻘﻂ‪،‬‬ ‫ﹲ‬ ‫ﺣﻲ‬
‫ﻭﻷﺟﻞ ﻧﻔﺴﻪ ﻓﺤﺴﺐ‪ ،‬ﻭﻻ ﻳﺴﻌﻰ ﺃﺣﺪ ﹼﺇﻻ ﻟﻠﺬﺗﻪ ﺍﳋﺎﺻﺔ‪ ،‬ﻭﻷﺟﻞ ﻫﺬﺍ ﻟﻪ ﺣﻖ ﺍﳊﻴﺎﺓ‪ .‬ﻓﻐﺎﻳ ﹸﺔ‬
‫»ﻗﺎﻧﻮﻥ ﺍﻟﺘﻌﺎﻭﻥ« ﺟﺎﺭﻳ ﹰﺎ‬
‫ﹶ‬ ‫ﻫﻤﺘﻪ ﻭﻫﺪﻑ ﻗﺼﺪﻩ ﻫﻮ ﺿﲈﻥ ﺑﻘﺎﺋﻪ ﻭﺍﺳﺘﻤﺮﺍﺭ ﺣﻴﺎﺗﻪ‪ .‬ﺛﻢ ﺇﻧ ﹺ‬
‫ﱠﻚ ﺗﺮﻳﻦ‬ ‫ﱠ‬
‫ﻓﻴﲈ ﺑﲔ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻣﺘﺜﺎﻻﹰ ﻷﻣﺮ ﺍﳋﺎﻟﻖ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ ﻫﻮ ﻭﺍﺿﺢ ﺟﲇ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‬
‫ﻛﺈﻣﺪﺍﺩ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻟﻠﺤﻴﻮﺍﻧﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﺛﻢ ﲢﺴﺒﲔ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﺴﻨﹼﺔ ﺍﻹﳍﻴﺔ ﻭﺗﻠﻚ‬
‫ﻻ ﻭﺧﺼﺎﻣ ﹰﺎ ﻭﺻﺮﺍﻋ ﹰﺎ‪ ،‬ﺣﺘﻰ‬‫ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻟﺮﺣﻴﻤﺔ ﺍﳌﻨﺒﻌﺜﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻌﺎﻭﻥ ﺍﻟﻌﺎﻡ ﺟﺪﺍ ﹰ‬
‫ﹺ‬
‫ﺣﻜﻤﺖ ﺑﺒﻼﻫﺔ ﺃﻥ ﺍﳊﻴﺎﺓ ﺟﺪﺍﻝ ﻭﴏﺍﻉ‪.‬‬
‫ﺳﺒﺤﺎﻥ ﺍﷲ!! ﻛﻴﻒ ﻳﻜﻮﻥ ﺇﻣﺪﺍ ﹸﺩ ﺫﺭﺍﺕ ﺍﻟﻄﻌﺎﻡ ﺇﻣﺪﺍﺩ ﹰﺍ ﺑﻜﲈﻝ ﺍﻟﺸﻮﻕ ﻟﺘﻐﺬﻳﺔ ﺧﻼﻳﺎ‬‫ﹶ‬ ‫ﻓﻴﺎ‬
‫ﺭﺏ ﺣﻜﻴﻢ ﻛﺮﻳﻢ‪.‬‬‫ﺍﳉﺴﻢ ﺟﺪﺍﻻﹰ ﻭﺧﺼﺎﻣ ﹰﺎ؟ ﺑﻞ ﻣﺎ ﻫﻮ ﹼﺇﻻ ﹸﺳﻨﱠﺔ ﺍﻟﺘﻌﺎﻭﻥ‪ ،‬ﻭﻻ ﻳﺘﻢ ﹼﺇﻻ ﺑﺄﻣﺮ ﹼ‬
‫ﻣﺎﻟﻚ ﻟﻨﻔﺴﻪ« ﻭﺍﺿﺢ ﺍﻟﺒﻄﻼﻥ‪ .‬ﻭﺃﻭﺿﺢ ﺩﻟﻴﻞ‬ ‫ﹲ‬ ‫ﻭﺇﻥ ﻣﺎ ﺗﺴﺘﻨﺪﻳﻦ ﺇﻟﻴﻪ ﻣﻦ »ﺃﻥ ﻛﻞ ﳾﺀ‬
‫ﻋﻠﻴﻪ ﻫﻮ ﺃﻥ ﺃﴍﻑ ﺍﻷﺳﺒﺎﺏ ﻭﺃﻭﺳ ﹶﻌﻬﺎ ﺇﺭﺍﺩ ﹰﺓ ﻭﺍﺧﺘﻴﺎﺭ ﹰﺍ ﻫﻮ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺍﳊﺎﻝ ﻟﻴﺲ ﰲ ﻳﺪ ﺍﺧﺘﻴﺎﺭﻩ‬
‫ﻭﻻ ﰲ ﺩﺍﺋﺮﺓ ﺍﻗﺘﺪﺍﺭﻩ ﻣﻦ ﺃﻇﻬﺮ ﺃﻓﻌﺎﻟﻪ ﺍﻻﺧﺘﻴﺎﺭﻳﺔ ﻛﺎﻷﻛﻞ ﻭﺍﻟﻜﻼﻡ ﻭﺍﻟﺘﻔﻜﺮ‪ ،‬ﹼﺇﻻ ﺟﺰ ﹲﺀ ﻭﺍﺣﺪ ﹸﻣ ﹶﺒﻬ ﹲﻢ‬
‫ﻣﻦ ﺑﲔ ﺍﳌﺎﺋﺔ‪ .‬ﻓﺎﻟﺬﻱ ﻻ ﻳﻤﻠﻚ ﻭﺍﺣﺪ ﹰﺍ ﻣﻦ ﺍﳌﺎﺋﺔ ﻣﻦ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻛﻴﻒ ﻳﻜﻮﻥ ﻣﺎﻟﻜ ﹰﺎ‬
‫ﹶ‬
‫ﻣﻐﻠﻮﻝ ﺍﻷﻳﺪﻱ ﻋﻦ ﺍﻟﺘﻤﻠﻚ ﺍﳊﻘﻴﻘﻲ ﻭﺍﻟﺘﴫﻑ‬ ‫ﻟﻨﻔﺴﻪ؟! ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﴍﻑ ﻭﺍﻷﻭﺳﻊ ﺍﺧﺘﻴﺎﺭ ﹰﺍ‬
‫ﺍﻟﺘﺎﻡ ﻓﻜﻴﻒ ﺑﺴﺎﺋﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﳉﲈﺩﺍﺕ؟ ﺃﻟﻴﺲ ﺍﻟﺬﻱ ﻳﻄﻠﻖ ﻫﺬﺍ ﺍﳊﻜﻢ »ﺑﺄﻥ ﺍﳊﻴﻮﺍﻥ ﻣﺎﻟﻚ‬
‫ﻟﺰﻣﺎﻡ ﻧﻔﺴﻪ« ﱠ‬
‫ﺃﺿﻞ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ﻭﺃﻓﻘﺪﹶ ﻟﻠﺸﻌﻮﺭ ﻣﻦ ﺍﳉﲈﺩﺍﺕ؟‬
‫ﺍﻟﻤﺸﲔ ﹼﺇﻻ ﺩﻫﺎﺅﻙ ﺍﻷﻋﻮﺭ‪ ،‬ﺃﻱ ﺫﻛﺎﺅﻙ ﺍﳌﻨﺤﻮﺱ‬ ‫ﹺ‬
‫ﻓﻴﺎ ﺃﻭﺭﻭﺑﺎ! ﻣﺎ ﻭﺭﻃﻚ ﰲ ﻫﺬﺍ ﺍﳋﻄﺄ ﹸ‬
‫ﹺ‬
‫ﺭﺏ ﻛﻞ ﳾﺀ ﻭﺧﺎﻟ ﹶﻘﻪ‪ ،‬ﺇﺫ ﺃﺳﻨﺪﺕ ﹶ‬
‫ﺁﺛﺎﺭﻩ ﺍﻟﺒﺪﻳﻌﺔ ﺇﱃ ﺍﻷﺳﺒﺎﺏ‬ ‫ﺍﳋﺎﺭﻕ‪ ،‬ﻓﻠﻘﺪ ﻧﺴﻴﺖ ﺑﺬﻛﺎﺋﻚ ﻫﺬﺍ ﱠ‬
‫ﻤﺖ ﹸﻣﻠﻚ ﺫﻟﻚ ﺍﳋﺎﻟﻖ ﺍﻟﻜﺮﻳﻢ ﻋﲆ ﺍﻟﻄﻮﺍﻏﻴﺖ ﺍﻟﺘﻲ ﺗﹸﻌ ﹶﺒﺪ ﻣﻦ ﺩﻭﻥ‬‫ﻭﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻮﻫﻮﻣﺔ! ﻭﻗﺴ ﹺ‬
‫ﹼ‬
‫ﻛﻞ ﺫﻱ ﺣﻴﺎﺓ ﻭﻛﻞ‬ ‫ﺍﷲ‪ ..‬ﻓﺎﻧﻄﻼﻗ ﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ﺍﻟﺘﻲ ﻳﻨﻈﺮ ﻣﻨﻬﺎ ﺩﻫﺎﺅﻙ ﺍﻷﻋﻮﺭ ﻳﻀﻄﺮ ﱡ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٦٦‬‬
‫ﺇﻧﺴﺎﻥ ﺃﻥ ﻳﺼﺎﺭﻉ ﻭﺣﺪﻩ ﻣﺎ ﻻ ﻳﻌﺪ ﻣﻦ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻭﳛﺼﻞ ﺑﻨﻔﺴﻪ ﻋﲆ ﻣﺎ ﻻ ﳛﺪ ﻣﻦ ﺍﳊﺎﺟﺎﺕ‪،‬‬
‫ﹴ‬
‫ﻭﺷﻌﻮﺭ ﻛﻠﻤﻌﺔ ﺗﺰﻭﻝ‪ ،‬ﻭﺣﻴﺎﺓ ﻛﺸﻌﻠﺔ ﺗﻨﻄﻔﺊ‪،‬‬ ‫ﹴ‬
‫ﻭﺍﺧﺘﻴﺎﺭ ﻛﺸﻌﺮﺓ‪،‬‬ ‫ﹴ‬
‫ﺍﻗﺘﺪﺍﺭ ﻛﺬﺭﺓ‪،‬‬ ‫ﺑﲈ ﻳﻤﻠﻚ ﻣﻦ‬
‫ﹴ‬
‫ﻟﻮﺍﺣﺪ ﻣﻦ ﻣﻄﺎﻟﺒﻪ‪ .‬ﻓﻌﻨﺪﻣﺎ ﻳﺼﺎﺏ‬ ‫ﻛﻞ ﻣﺎ ﰲ ﻳﺪﻩ‬ ‫ﹴ‬
‫ﻭﻋﻤﺮ ﻛﺪﻗﻴﻘﺔ ﺗﻨﻘﴤ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ ﻳﻜﻔﻲ ﱡ‬
‫‪-‬ﻣﺜﻼﹰ‪ -‬ﺑﻤﺼﻴﺒﺔ ﻻ ﻳﺮﺟﻮ ﺍﻟﺪﻭﺍ ﹶﺀ ﻟﺪﺍﺋﻪ ﹼﺇﻻ ﻣﻦ ﺃﺳﺒﺎﺏ ﹸﺻ ﹼﻢ‪ ،‬ﺣﺘﻰ ﻳﻜﻮﻥ ﻣﺼﺪﺍﻕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿ ‪) ﴾ = < ; : 9 8‬ﺍﻟﺮﻋﺪ‪ .(١٤ :‬ﺇﻥ ﺩﻫﺎﺀﻙ ﺍﳌﻈﻠﻢ ﻗﺪ ﹶﻗﻠﺐ ﹶ‬
‫ﻧﻬﺎﺭ ﺍﻟﺒﴩﻳﺔ ﻟﻴ ﹰ‬
‫ﻼ‪،‬‬
‫ﺗﻨﻮﺭﻱ ﺫﻟﻚ ﺍﻟﻈﻼﻡ ﺍﳌﺨﻴﻒ ﺑﻤﺼﺎﺑﻴﺢ ﻛﺎﺫﺑﺔ‬
‫ﺫﻟﻚ ﺍﻟﻠﻴﻞ ﺍﻟﺒﻬﻴﻢ ﺑﺎﳉﻮﺭ ﻭﺍﳌﻈﺎﱂ‪ ،‬ﺛﻢ ﺗﺮﻳﺪﻳﻦ ﺃﻥ ﹼ‬
‫ﻣﺆﻗﺘﺔ!‪ ..‬ﻫﺬﻩ ﺍﳌﺼﺎﺑﻴﺢ ﻻ ﺗﺒﺘﺴﻢ ﺑﻮﺟﻪ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﺗﺴﺘﻬﺰﺉ ﺑﻪ‪ ،‬ﻭﺗﺴﺘﺨﻒ ﻣﻦ ﺿﺤﻜﺎﺗﻪ ﺍﻟﺘﻲ‬
‫ﻳﻄﻠﻘﻬﺎ ﺑﺒﻼﻫﺔ ﻭﻫﻮ ﻣﺘﻤﺮﻍ ﰲ ﺃﻭﺣﺎﻝ ﺃﻭﺿﺎﻉ ﻣﺆﳌﺔ ﹸﻣﺒﻜﻴﺔ! ﻓﻜﻞ ﺫﻱ ﺣﻴﺎﺓ ﰲ ﻧﻈﺮ ﺗﻼﻣﻴﺬﻙ‪،‬‬
‫ﻣﺄﺗﻢ ﻋﻤﻮﻣﻲ‪ ،‬ﻭﺍﻷﺻﻮﺍﺕ ﺍﻟﺘﻲ‬
‫ﻣﺒﺘﻠﻰ ﺑﻤﺼﺎﺋﺐ ﻧﺎﲨﺔ ﻣﻦ ﻫﺠﻮﻡ ﺍﻟﻈﻠﻤﺔ‪ .‬ﻭﺍﻟﺪﻧﻴﺎ ﹲ‬
‫ﹰ‬ ‫ﻣﺴﻜﲔ‬
‫ﹲ‬
‫ﻭﺃﻧﺎﺕ ﺍﻵﻻﻡ‪ ،‬ﻭﻧﻴﺎﺣﺎﺕ ﺍﻟﻴﺘﺎﻣﻰ‪.‬‬
‫ﹸ‬ ‫ﺗﻨﻄﻠﻖ ﻣﻨﻬﺎ ﻧﻌﻴﺎﺕ ﺍﳌﻮﺕ‪،‬‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻳﺘﻠﻘﻰ ﺍﻟﺪﺭﺱ ﻣﻨﻚ ﻭﻳﺴﱰﺷﺪ ﹶﺑﻬﺪﻳﻚ ﻳﺼﺒﺢ »ﻓﺮﻋﻮﻧ ﹰﺎ« ﻃﺎﻏﻴﺔ‪ ..‬ﻭﻟﻜﻨﻪ ﻓﺮﻋﻮﻥ‬ ‫ﱠ‬
‫ﺃﺧﺲ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻳﺘﺨﺬ ﻛﻞ ﳾﺀ ﻳﻨﺘﻔﻊ ﻣﻨﻪ ﺭﺑ ﹰﺎ ﻟﻪ‪.‬‬
‫ﺫﻟﻴﻞ‪ ،‬ﺇﺫ ﻳﻌﺒﺪ ﹼ‬
‫ﻭﺗﻠﻤﻴﺬﻙ ﻫﺬﺍ »ﻣﺘﻤﺮﺩ« ﺃﻳﻀ ﹰﺎ‪ ..‬ﻭﻟﻜﻨﻪ ﻣﺘﻤﺮﺩ ﻣﺴﻜﲔ‪ ،‬ﺇﺫ ﻷﺟﻞ ﹴ‬
‫ﻟﺬﺓ ﺗﺎﻓﻬﺔ ﻳﻘ ﹼﺒﻞ ﻗﺪﹶ ﹶﻡ‬ ‫ﹲ‬
‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻷﺟﻞ ﻣﻨﻔﻌﺔ ﺧﺴﻴﺴﺔ ﻳﺮﴇ ﺑﻤﻨﺘﻬﻰ ﺍﻟﺬﻝ ﻭﺍﳍﻮﺍﻥ‪.‬‬
‫ﻭﻫﻮ »ﺟ ﹼﺒﺎﺭ« ﻭﻟﻜﻨﻪ ﺟﺒﺎﺭ ﻋﺎﺟﺰ ﰲ ﺫﺍﺗﻪ ﻷﻧﻪ ﻻ ﳚﺪ ﻣﺮﺗﻜﺰ ﹰﺍ ﰲ ﻗﻠﺒﻪ ﻳﺄﻭﻱ ﺇﻟﻴﻪ‪.‬‬
‫ﻭﺇﺷﺒﺎﻉ ﻫﻮﺍﻫﺎ‪ ،‬ﺣﺘﻰ‬‫ﹸ‬ ‫ﻫﻤﺘﻪ‪ :‬ﺗﻄﻤﻴ ﹸﻦ ﺭﻏﺒﺎﺕ ﺍﻟﻨﻔﺲ‬ ‫ﹸ‬
‫ﺗﻠﻤﻴﺬﻙ ﻭﺫﺭﻭﺓ ﹼ‬ ‫ﱠ‬
‫ﺇﻥ ﻏﺎﻳﺔ ﻣﺎ ﻳﺼﺒﻮ ﺇﻟﻴﻪ‬
‫ﺩﺳﺎﺱ ﻳﺒﺤﺚ ﲢﺖ ﺳﺘﺎﺭ ﺍﳊﻤﻴﺔ ﻭﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻔﺪﺍﺀ ﻋﻦ ﻣﻨﺎﻓﻌﻪ ﺍﻟﺬﺍﺗﻴﺔ‪ ،‬ﻓ ﹸﻴ ﹶﻄ ﹾﻤ ﹺﺌ ﹸﻦ ﺑﺪﺳﻴﺴﺘﻪ‬ ‫ﺇﻧﻪ ﹼ‬
‫ﹶﻬﻢ ﻏﺮﻭﺭﻩ‪ ،‬ﺇﺫ ﻻ ﳛﺐ ﺣﻘ ﹰﺎ ﹼﺇﻻ ﹶ‬
‫ﻧﻔﺴﻪ‪ ،‬ﺑﻞ ﻳﻀﺤﻲ ﺑﻜﻞ ﳾﺀ ﰲ ﺳﺒﻴﻠﻬﺎ‪.‬‬ ‫ﺣﺮﺻﻪ ﻭ ﹸﻳﺸﺒﻊ ﻧ ﹶ‬
‫ﹶ‬ ‫ﻭﺧﺒﺜﻪ‬
‫ﹺ‬
‫ﻟﻌﺒﺎﺩﺓ ﺃﻋﻈﻢ‬ ‫ﺃﻣﺎ ﺍﻟﺘﻠﻤﻴﺬ ﺍﳌﺨﻠﺺ ﺍﳋﺎﻟﺺ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻬﻮ »ﻋﺒﺪﹲ « ﻭﻟﻜﻨﻪ ﻻ ﻳﺘﻨﺰﻝ‬
‫ﻋﺰﻳﺰ« ﻻ ﻳﺮﴇ ﺣﺘﻰ ﺑﺎﳉﻨﺔ ‪-‬ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻌﻈﻤﻰ‪ -‬ﻏﺎﻳ ﹰﺔ ﻟﻌﺒﻮﺩﻳﺘﻪ ﷲ‪.‬‬
‫ﹲ‬ ‫ﳐﻠﻮﻕ‪ ،‬ﻓﻬﻮ »ﻋﺒﺪﹲ‬
‫ﺻﺎﺣﺐ ﳘﺔ‬
‫ﹸ‬ ‫ﻭﻫﻮ »ﻟ ﹼﻴﻦ ﻫ ﹼﻴﻦ« ﻭﻟﻜﻨﻪ ﻻ ﻳﺘﺬﻟﻞ ﻟﻐﲑ ﻓﺎﻃﺮﻩ ﺍﳉﻠﻴﻞ‪ ،‬ﻭﻟﻐﲑ ﺃﻣﺮﻩ ﻭﺇﺫﻧﻪ‪ ،‬ﻓﻬﻮ‬
‫ﻋﻠﻴﺎ ﻭﻋﺰﻳﻤﺔ ﺻﺎﺩﻗﺔ‪.‬‬
‫ﻭﻫﻮ »ﻓﻘﲑ« ﻭﻟﻜﻨﻪ ﻣﺴﺘﻐﻦ ﻋﻦ ﻛﻞ ﳾﺀ ﺑﲈ ﺍ ﹼﺩﺧﺮ ﻟﻪ ﻣﺎﻟﻜﹸﻪ ﺍﻟﻜﺮﻳﻢ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ‪.‬‬
‫‪١٦٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﻭﻫﻮ »ﺿﻌﻴﻒ« ﻭﻟﻜﻨﻪ ﻳﺴﺘﻨﺪ ﺇﱃ ﻗﻮﺓ ﺳ ﹼﻴﺪﻩ ﺍﳌﻄﻠﻘﺔ‪ .‬ﻓﻼ ﻳﺮﴇ ﺗﻠﻤﻴﺬ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﺍﳋﺎﻟﺺ ﺣﺘﻰ ﺑﺎﳉﻨﺔ ﺍﳋﺎﻟﺪﺓ ﹺ‬
‫ﻣﻘﺼﺪ ﹰﺍ ﻭﻏﺎﻳﺔ ﻟﻪ‪ ،‬ﻓﻜﻴﻒ ﺑﻪ ﲠﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺰﺍﺋﻠﺔ؟‬
‫ﻫﻤﺔ ﻫﺬﻳﻦ ﺍﻟﺘﻠﻤﻴﺬﻳﻦ!‪.‬‬ ‫ﹺ‬
‫ﻓﺎﻓﻬﻢ ﻣﻦ ﻫﺬﺍ ﻣﺪ￯ ﺍﻟﺘﻔﺎﻭﺕ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺒﻮﻥ ﺍﻟﺸﺎﺳﻊ ﺑﲔ ﹼ‬
‫ﹺ‬
‫ﺍﻟﻔﺮﻕ ﺍﳍﺎﺋﻞ ﺑﲔ ﺗﻼﻣﻴﺬ ﺍﻟﻔﻠﺴﻔﺔ ﺍﻟﺴﻘﻴﻤﺔ ﻭﺗﻼﻣﻴﺬ‬ ‫ﻭﻛﺬﻟﻚ ﻳﻤﻜﻨﻜﻢ ﺃﻥ ﺗﻘﻴﺴﻮﺍ ﻣﺪ￯‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻣﻦ ﺣﻴﺚ ﻣﺪ￯ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻔﺪﺍﺀ ﰲ ﻛﻞ ﻣﻨﻬﲈ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﹸ‬
‫ﺗﻠﻤﻴﺬ‬ ‫ﻳـﻔـﺮ ﻣﻦ ﺃﺧﻴﻪ ﺇﻳﺜﺎﺭ ﹰﺍ ﻟﻨﻔﺴــﻪ‪ ،‬ﻭﻳﻘﻴﻢ ﻋﻠﻴﻪ ﺍﻟﺪﻋﻮ￯‪ .‬ﺃﻣـﺎ‬
‫ﹼ‬ ‫ﱠ‬
‫ﺇﻥ ﺗﻠﻤﻴﺬ ﺍﻟﻔﻠﺴـﻔـﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﻓﺈﻧﻪ ﻳﺮ￯ ﲨﻴﻊ ﻋﺒﺎﺩ ﺍﷲ ﺍﻟﺼﺎﳊﲔ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺴــﲈﻭﺍﺕ ﺇﺧﻮﺍﻧ ﹰﺎ ﻟـﻪ‪ ،‬ﻭﻳﺸﻌﺮ ﻣﻦ‬
‫ﹺ‬
‫ﺑﺄﻭﺍﺻـﺮ ﺷـــﻮﻕ ﺗﺸﺪﹼ ﻩ ﻧﺤﻮﻫﻢ‪ ،‬ﻓﻴﺪﻋﻮ ﳍﻢ ﺩﻋــﺎ ﹰﺀ ﺧﺎﻟﺼ ﹰﺎ ﻧﺎﺑﻌ ﹰﺎ ﻣﻦ ﺻﻤﻴﻢ ﻗﻠﺒﻪ‪:‬‬ ‫ﺃﻋﲈﻕ ﺭﻭﺣﻪ‬
‫»ﺍﻟﻠﻬﻢ ﺍﻏﻔﺮ ﻟﻠﻤﺆﻣﻨﲔ ﻭﺍﳌﺆﻣﻨﺎﺕ« ﻓﻬﻮ ﻳﺴــﻌﺪ ﺑﺴﻌﺎﺩﲥﻢ‪ .‬ﺣﺘﻰ ﺇﻧﻪ ﻳﺮ￯ ﻣﺎ ﻫﻮ ﺃﻋﻈﻢ ﺍﻷﺷﻴﺎﺀ‬
‫ﻣﺴﺨﺮ ﹰﺍ ﻣﺜ ﹶﻠﻪ‪.‬‬
‫ﱠ‬ ‫ﻛﺎﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ ﻭﺍﻟﺸﻤﺲ ﺍﻟﻀﺨﻤﺔ ﻣﺄﻣﻮﺭ ﹰﺍ‬
‫ﺳﻤﻮ ﺍﻟﺮﻭﺡ ﻭﺍﻧﺒﺴﺎﻃﻬﺎ ﻟﺪ￯ ﺍﻟﺘﻠﻤﻴﺬﻳﻦ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﺛﻢ ﻳﻤﻜﻨﻚ ﻗﻴﺎﺱ ﹼ‬
‫ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﻤﻨﺢ ﺗﻼﻣﻴﺬﻩ ﻧﻤﺎﺀ ﹰﺍ ﺳﺎﻣﻴ ﹰﺎ ﻟﻠﺮﻭﺡ ﻭﺍﻧﺒﺴﺎﻃ ﹰﺎ ﻭﺍﺳﻌ ﹰﺎ ﳍﺎ‪ ،‬ﺇﺫ ﻳﺴ ﹼﻠﻢ ﺇﱃ‬
‫ﱠ‬
‫ﺫﺭﺍﺕ ﺗﺴﻊ ﻭﺗﺴﻌﲔ‬ ‫ﹺ‬ ‫ﻻ ﻣﻦ ﺗﺴ ﹴﻊ ﻭﺗﺴﻌﲔ ﺣﺒ ﹰﺔ ﻣﻦ ﺣﺒﺎﺕ ﹺ‬
‫ﺍﻟﻤ ﹾﺴ ﹶﺒﺤﺔ‪ ،‬ﺳﻠﺴﻠ ﹰﺔ ﻣﺮﻛﺒﺔ ﻣﻦ‬ ‫ﺃﻳﺪﳞﻢ ﺑﺪ ﹰ‬
‫ﹼ‬
‫ﻋﺎ ﹶﻟﻤ ﹰﺎ ﻣﻦ ﻋﻮﺍﱂ ﺍﻟﻜﻮﻥ ﺍﻟﺘﻲ ﻳﺘﺠﲆ ﻓﻴﻬﺎ ﹲ‬
‫ﺗﺴﻊ ﻭﺗﺴﻌﻮﻥ ﺍﺳﻤ ﹰﺎ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ‪ ،‬ﻭﳜﺎﻃﺒﻬﻢ‪:‬‬
‫ﻫﺎﺅﻡ ﺍﻗﺮﺃﻭﺍ ﺃﻭﺭﺍﺩﻛﻢ ﲠﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ‪ ،‬ﻭﻫﻢ ﺑﺪﻭﺭﻫﻢ ﻳﻘﺮﺃﻭﻥ ﺃﻭﺭﺍ ﹶﺩﻫﻢ ﺑﺘﻠﻚ ﺍﳌﺴﺒﺤﺔ ﺍﻟﻌﺠﻴﺒﺔ‪،‬‬
‫ﻭﻳﺬﻛﺮﻭﻥ ﺭ ﹼﺑﻬﻢ ﺍﻟﻜﺮﻳﻢ ﺑﺄﻋﺪﺍﺩﻫﺎ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ‪.‬‬
‫ﻓﺈﻥ ﺷﺌﺖ ﻓﺎﻧﻈﺮ ﺇﱃ ﺗﻼﻣﻴﺬ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﺼﺎﳊﲔ ﺃﻣﺜﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ ﻭﺍﻟﺸﻴﺦ‬
‫ﺍﻟﺮﻓﺎﻋﻲ)*( ﻭﺍﻟﺸﻴﺦ ﺍﻟﺸﺎﺫﱄ)*( ﺭﴈ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﺃﻧﺼﺖ ﺇﻟﻴﻬﻢ ﺣﻴﻨﲈ ﻳﻘﺮﺃﻭﻥ ﺃﻭﺭﺍ ﹶﺩﻫﻢ‪ ،‬ﻭﺍﻧﻈﺮ‬
‫ﹶ‬
‫ﺳﻼﺳﻞ ﺍﻟﺬﺭﺍﺕ‪ ،‬ﻭﻋﺪﺩ ﺍﻟﻘﻄﺮﺍﺕ‪ ،‬ﻭﺃﻧﻔﺎﺱ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻓﻴﺬﻛﺮﻭﻥ ﺍﷲ‬ ‫ﻛﻴﻒ ﺃﺧﺬﻭﺍ ﰲ ﺃﻳﺎﺩﳞﻢ‬
‫ﲠﺎ ﻭﻳﺴ ﹼﺒﺤﻮﻧﻪ ﻭﻳﻘﺪﹼ ﺳﻮﻧﻪ‪ ..‬ﺗﺄﻣﻞ ﻛﻴﻒ ﻳﺘﻌﺎﱃ ﺫﻟﻚ ﺍﻹﻧﺴﺎﻥ ﺍﳍﺰﻳﻞ ﺍﻟﺼﻐﲑ ﺍﻟﺬﻱ ﻳﺼﺎﺭﻋﻪ‬
‫ﺃﺻﻐﺮ ﻣﻴﻜﺮﻭﺏ ﻭﻳﴫﻋﻪ ﺃﺩﻧﻰ ﻛ ﹾﹶﺮﺏ! ﻭﻛﻴﻒ ﻳﺘﺴﺎﻣﻰ ﰲ ﺍﻟﱰﺑﻴﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺍﳋﺎﺭﻗﺔ ﻓﺘﻨﺒﺴﻂ‬
‫ﺃﺿﺨﻢ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺃﻥ‬
‫ﹶ‬ ‫ﻟﻄﺎﺋ ﹸﻔﻪ ﻭﺗﺴﻄﻊ ﺑﻔﻴﺾ ﺇﺭﺷﺎﺩﺍﺕ ﺍﻟﻘﺮﺁﻥ ﺣﺘﻰ ﺇﻧﻪ ﻳﺴﺘﺼﻐﺮ‬
‫ﱡ‬
‫ﻳﺴﺘﻘﻞ ﺍﻟﺠﻨ ﹶﺔ ﺍﻟﻌﻈﻤﻰ ﺃﻥ ﺗﻜﻮﻥ ﻏﺎﻳ ﹶﺔ ﺫﻛﺮﻩ ﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻣﻊ ﺃﻧﻪ ﻻ‬ ‫ﻳﻜﻮﻥ ﻣﺴﺒﺤ ﹰﺔ ﻷﻭﺭﺍﺩﻩ‪ ،‬ﺑﻞ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٦٨‬‬
‫ﻳﺮ￯ ﻟﻨﻔﺴﻪ ﻓﻀﻼﹰ ﻋﲆ ﺃﺩﻧﻰ ﳾﺀ ﻣﻦ ﺧﻠﻖ ﺍﷲ‪ ..‬ﺇﻧﻪ ﳚﻤﻊ ﻣﻨﺘﻬﻰ ﺍﻟﺘﻮﺍﺿﻊ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻌﺰﺓ‪..‬‬
‫ﹺ‬
‫ﺍﻧﺤﻄﺎﻁ ﺗﻼﻣﻴﺬ ﺍﻟﻔﻠﺴﻔﺔ ﻭﻣﺪ￯ ﺩﻧﺎﺀﲥﻢ‪.‬‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻳﻤﻜﻨﻚ ﺃﻥ ﺗﻘﺪﹼ ﺭ ﻣﺪ￯‬
‫ﻓﺎﻟﺤﻘﺎﺋﻖ ﺍﻟﺘﻲ ﺗﺮﺍﻫﺎ ﺍﻟﻔﻠﺴﻔ ﹸﺔ ﺍﻟﺴﻘﻴﻤﺔ ﺍﻷﻭﺭﺑﻴﺔ ﺑﺪﻫﺎﺋﻬﺎ ﺍﻷﻋﻮﺭ ﻣﺸﻮﻫ ﹰﺔ ﺯﺍﺋﻔ ﹰﺔ‬
‫ﹸ‬ ‫ﻭﻫﻜﺬﺍ‬
‫ﺍﻟﻬﺪﻱ ﺍﻟﻘﺮﺁﲏ ﻭﺍﺿﺤ ﹰﺔ ﺟﻠﻴﺔ‪ ،‬ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﻳﻨﻈﺮ ﺇﱃ ﻛﻼ ﺍﻟﻌﺎ ﹶﻟﻤﲔ ﻣﻌ ﹰﺎ ﺑﻌﻴﻨﲔ ﱠﺑﺮﺍﻗﺘﲔ‬
‫ﹸ‬ ‫ﻳﺮﺍﻫﺎ‬
‫ﻧﺎﻓﺬﺗﲔ ﺇﱃ ﺍﻟﻐﻴﺐ‪ ،‬ﻭﻳﺸﲑ ﺑﻜﻠﺘﺎ ﻳﺪﻳﻪ ﺇﱃ ﺍﻟﺴﻌﺎﺩﺗﲔ‪ ،‬ﻭﳜﺎﻃﺐ ﺍﻟﺒﴩﻳﺔ‪:‬‬
‫ﻧﻔﺲ ﻭﻣﺎﻝ ﻟﻴﺲ ﻣﻠﻜ ﹰﺎ ﻟﻚ‪ ،‬ﺑﻞ ﻫﻮ ﺃﻣﺎﻧ ﹲﺔ ﻟﺪﻳﻚ‪ ،‬ﻓﻤﺎﻟﹺ ﹸﻚ‬
‫ﹴ‬ ‫ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ! ﺇﻥ ﻣﺎ ﲤﻠﻜﻪ ﻣﻦ‬
‫ﺭﺣﻴـﻢ ﻛﺮﻳـــﻢ‪ ،‬ﻳﺸــﱰﻱ ﻣﻨـﻚ‬ ‫ﹲ‬ ‫ﻗﺪﻳـــﺮ ﻋﲆ ﻛﻞ ﺷـــﻲﺀ‪ ،‬ﻋﻠﻴﻢ ﺑﻜﻞ ﺷـــﻲﺀ‪،‬‬
‫ﹲ‬ ‫ﺗﻠﻚ ﺍﻷﻣﺎﻧﺔ‬
‫ﻣﻠﻜﻪ ﺍﻟــﺬﻱ ﻋﻨـﺪﻙ ﻟﻴﺤ ﹶﻔ ﹶﻈﻪ ﻟﻚ‪ ،‬ﻟﺌﻼ ﻳﻀﻴﻊ ﰲ ﻳــﺪﻙ‪ ،‬ﻭﺳــــﻴﻜﺎﻓﺆﻙ ﺑــﻪ ﺛﻤﻨ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ‪،‬‬
‫ﻭﺍﺳﻊ ﺑﺎﺳــﻤﻪ‪ ،‬ﻓﻬﻮ ﺍﻟــﺬﻱ ﻳﺮﺳـــﻞ‬
‫ﹶ‬ ‫ﻓﺄﻧﺖ ﻟﺴــﺖ ﹼﺇﻻ ﺟﻨﺪﻳــ ﹰﺎ ﻣﻜ ﹼﻠﻔ ﹰﺎ ﺑﻮﻇﻴﻔﺔ‪ ،‬ﻓﺎﻋﻤﻞ ﻷﺟﻠﻪ‬
‫ﺇﻟﻴـﻚ ﺭﺯ ﹶﻗﻚ ﺍﻟـﺬﻱ ﲢﺘﺎﺟﻪ‪ ،‬ﻭﳛﻔﻈﻚ ﳑﺎ ﻻ ﺗﻘﺪﺭ ﻋﻠﻴﻪ‪.‬‬
‫ﺇﻥ ﻏﺎﻳﺔ ﺣﻴﺎﺗﻚ ﻫﺬﻩ ﻭﻧﺘﻴﺠﺘﹶﻬﺎ ﻫﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﻈﻬﺮ ﹰﺍ ﻟﺘﺠﻠﻴﺎﺕ ﺃﺳﲈﺀ ﺫﻟﻚ ﺍﳌﺎﻟﻚ‪،‬‬ ‫ﱠ‬
‫ﻭﻣﻌﻜﺴ ﹰﺎ ﻟﺸﺆﻭﻧﻪ ﺍﳊﻜﻴﻤﺔ‪ ..‬ﻭﺇﺫﺍ ﻣﺎ ﺃﺻﺎﺑﺘﻚ ﻣﺼﻴﺒ ﹲﺔ ﻓﻘﻞ‪ . ﴾ G F E D C ﴿ :‬ﺃﻱ ﺃﻧﺎ‬
‫ﺑﻚ‪ ،‬ﻓﻨﺤﻦ ﻻ‬ ‫ﻼ ﻭﻣﺮﺣﺒ ﹰﺎ ﹺ‬ ‫ﻃﻮﻉ ﺃﻣﺮ ﻣﻮﻻﻱ‪ ،‬ﻓﺈﻥ ﹺ‬
‫ﻛﻨﺖ ﻗﺎﺩﻣ ﹰﺔ ﺃﻳﺘﻬﺎ ﺍﻟﻤﺼﻴﺒ ﹸﺔ ﺑﺈﺫﻧﻪ ﻭﺑﺎﺳﻤﻪ‪ ،‬ﹶﻓﺄﻫ ﹰ‬ ‫ﹸ‬
‫ﳏﺎﻟﺔ ﺭﺍﺟﻌﻮﻥ ﺇﻟﻴﻪ ﻻﻣﻨﺎﺹ ﻣﻦ ﺫﻟﻚ‪ .‬ﻭﺳﻨﺤﻈﻰ ﺑﺎﳌﺜﻮﻝ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻨﺤﻦ ﺣﻘ ﹰﺎ ﻣﺸﺘﺎﻗﻮﻥ ﺇﻟﻴﻪ‪..‬‬
‫ﻣﺴﺘﺴﻠﻢ‬
‫ﹲ‬ ‫ﻓﲈ ﺩﺍﻡ ﺳ ﹸﻴﻌﺘ ﹸﻘﻨﺎ ﻳﻮﻣ ﹰﺎ ﻣﻦ ﺗﻜﺎﻟﻴﻒ ﺍﳊﻴﺎﺓ ﻓﻠﻴﻜﻦ ﺫﻟﻚ ﻋﲆ ﻳﺪﻳﻚ ﺃﻳﺘﻬﺎ ﺍﳌﺼﻴﺒﺔ‪ ..‬ﺃﻧﺎ‬
‫ﺭﺍﺽ‪ .‬ﻭﻟﻜﻦ ﺇﻥ ﻛﺎﻥ ﺍﻷﻣﺮ ﻭﺍﻹﺭﺍﺩﺓ ﻗﺪ ﺻﺪﺭ ﺇﻟﻴﻚ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻷﺟﻞ ﺍﻻﺑﺘﻼﺀ ﻭﺍﻻﺧﺘﺒﺎﺭ ﳌﺪ￯‬ ‫ﹴ‬
‫ﳏﺎﻓﻈﺘﻲ ﻋﲆ ﺍﻷﻣﺎﻧﺔ ﻭﳌﺪ￯ ﻗﻴﺎﻣﻲ ﺑﻮﺍﺟﺒﺎﰐ‪ ،‬ﻓﻼ ﹸﺃﺳ ﱢﻠﻢ ﻣﺎ ﺍﺳﺘﻄﻌﺖ ﺃﻣﺎﻧ ﹶﺔ ﻣﺎﻟﻜﻲ ﹴ‬
‫ﻷﻳﺪ ﻏﲑ ﺃﻣﻴﻨﺔ‪.‬‬ ‫ﹶ ﹸ‬
‫ﻭﻻ ﹶﺃﺳﺘﺴﻠﻢ ﻟﻐﲑ ﺃﻣﺮﻩ ﻭﺭﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻣﻌﺮﻓﺔ ﹺ‬
‫ﻗﻴﻤﺔ ﻣﺎ ﻳﻠ ﹼﻘﻨﻪ ﺩﻫﺎ ﹸﺀ ﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﻭﻣﺮﺗﺒﺔ‬ ‫ﹺ‬ ‫ﻓﺪﻭﻧﹶﻚ ﻣﺜﺎﻻﹰ ﻭﺍﺣﺪ ﹰﺍ ﻣﻦ ﺑﲔ ﺍﻷﻟﻮﻑ ﻣﻨﻪ ﻋﲆ‬
‫ﻣﺎ ﻳﺮﺷﺪﻩ ﻫﺪﻱ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺩﺭﻭﺱ‪.‬‬
‫ﻧﻌﻢ ﺇﻥ ﺍﻟﻮﺿﻊ ﺍﳊﻘﻴﻘﻲ ﻟﻜﻼ ﺍﻟﻄﺮﻓﲔ ﻫﻮ ﻋﲆ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ‪ ،‬ﺑﻴﺪ ﺃﻥ ﺩﺭﺟﺎﺕ ﺍﻟﻨﺎﺱ‬
‫ﻣﺘﻔﺎﻭﺗ ﹲﺔ ﰲ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻭﻣﺮﺍﺗﺐ ﺍﻟﻐﻔﻠﺔ ﳐﺘﻠﻔﺔ ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﻓﻼ ﻳﺸﻌﺮ ﱡ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﲠﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
‫ﺍﻟﺤﺲ‬
‫ﱠ‬ ‫ﺃﺑﻄﻠﺖ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‬
‫ﹾ‬ ‫ﺍﻟﺤﺲ ﻭﺍﻟﺸﻌﻮﺭ ﻭﺗﺨﺪﹼ ﺭﳘﺎ‪ ،‬ﻭﻗﺪ‬
‫ﱠ‬ ‫ﰲ ﻛﻞ ﻣﺮﺗﺒﺔ‪ ،‬ﺇﺫ ﺍﻟﻐﻔﻠ ﹸﺔ ﺗﹸﺒﻄﻞ‬
‫ﻭﺍﻟﺸﻌﻮﺭ ﺇﱃ ﹴ‬
‫ﺣﺪ ﱂ ﹶﻳ ﹸﻌﺪ ﹶﻳﺸﻌﺮ ﺑﺄﱂ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺍﻷﻟﻴﻢ ﻭﻣﺮﺍﺭﺗﻪ ﺃﻭﻟﺌﻚ ﺍﻟﺴﺎﺋﺮﻭﻥ ﰲ ﺭﻛﺎﺏ ﺍﳌﺪﻧﻴﺔ‬ ‫ﹶ‬
‫‪١٦٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﺍﳊﺎﴐﺓ‪ .‬ﻭﻟﻜﻦ ﺳﺘﺎﺭ ﺍﻟﻐﻔﻠﺔ ﻳﺘﻤﺰﻕ ﺑﺘﺰﺍﻳﺪ ﺍﻹﺣﺴﺎﺱ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻋﻼﻭ ﹰﺓ ﻋﲆ ﻧﺬﻳﺮ ﺍﳌﻮﺕ ﺍﻟﺬﻱ‬
‫ﻳﻌﺮﺽ ﺟﻨﺎﺯﺓ ﺛﻼﺛﲔ ﺃﻟﻒ ﺷﺨﺺ ﻳﻮﻣﻴ ﹰﺎ‪.‬‬
‫ﻭﻳﻞ ﹶﻣ ﹾﻦ ﹶﺿ ﱠﻞ ﺑﻄﻮﺍﻏﻴﺖ ﺍﻷﺟﺎﻧﺐ ﻭﻋﻠﻮﻣﻬﻢ ﺍﳌﺎﺩﻳﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ‪ ،‬ﻭﻳﺎ ﺧﺴﺎﺭ ﹶﺓ‬
‫ﻓﻴﺎ ﺃﺳﻔﻰ! ﻭﻳﺎ ﹶ‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻘ ﹼﻠﺪﻭﳖﻢ ﺗﻘﻠﻴﺪ ﹰﺍ ﺃﻋﻤﻰ‪ ،‬ﻭﻳﺘﺒﻌﻮﳖﻢ ﺷﺒﺮ ﹰﺍ ﹴ‬
‫ﺑﺸﱪ ﻭﺫﺭﺍﻋ ﹰﺎ ﺑﺬﺭﺍﻉ‪.‬‬
‫ﻓﻴﺎ ﺃﺑﻨﺎﺀ ﻫﺬﺍ ﺍﻟﻮﻃﻦ! ﻻ ﲢﺎﻭﻟﻮﺍ ﺗﻘﻠﻴﺪ ﺍﻹﻓﺮﻧﺞ! ﻭﻫﻞ ﺑﻌﺪ ﻛﻞ ﻣﺎ ﺭﺃﻳﺘﻢ ﻣﻦ ﻇﻠﻢ ﺃﻭﺭﻭﺑﺎ‬
‫ﺍﻟﺸﻨﻴﻊ ﻭﻋﺪﺍﻭﲥﻢ ﺍﻟﻠﺪﻭﺩ‪ ،‬ﺗﺘﺒﻌﻮﻧﹶﻬﻢ ﰲ ﺳﻔﺎﻫﺘﻬﻢ‪ ،‬ﻭﺗﺴﲑﻭﻥ ﰲ ﺭﻛﺎﺏ ﺃﻓﻜﺎﺭﻫﻢ ﺍﻟﺒﺎﻃﻠﺔ؟‬
‫ﻭﺗﻨﻀﻤﻮﻥ ﲢﺖ ﻟﻮﺍﺋﻬﻢ ﺑﻼ ﺷﻌﻮﺭ؟ ﻓﺄﻧﺘﻢ ﲠﺬﺍ ﺗﺤﻜﹸﻤﻮﻥ ﻋﲆ ﺃﻧﻔﺴﻜﻢ‪،‬‬
‫ﹼ‬ ‫ﻭﺗﻠﺘﺤﻘﻮﻥ ﺑﺼﻔﻮﻓﻬﻢ‪،‬‬
‫ﻭﻋﲆ ﺇﺧﻮﺍﻧﻜﻢ ﺑﺎﻹﻋﺪﺍﻡ ﺍﻷﺑﺪﻱ‪ ..‬ﻛﻮﻧﻮﺍ ﺭﺍﺷﺪﻳﻦ ﻓﻄﻨﲔ! ﺇﻧﻜﻢ ﻛﻠﲈ ﺍﺗﺒﻌﺘﻤﻮﻫﻢ ﰲ ﺳﻔﺎﻫﺘﻬﻢ‬
‫ﺍﺳﺘﺨﻔﺎﻑ ﺑﺄﻣﺘﻜﻢ‬
‫ﹲ‬ ‫ﻭﺿﻼﳍﻢ ﺍﺯﺩﺩﺗﻢ ﻛﺬﺑ ﹰﺎ ﻭﺍﻓﺘﺮﺍ ﹰﺀ ﰲ ﺩﻋﻮ￯ ﺍﳊﻤﻴﺔ ﻭﺍﻟﺘﻀﺤﻴﺔ‪ ،‬ﻷﻥ ﻫﺬﺍ ﺍﻻﺗﺒﺎﻉ‬
‫ﻭﺍﺳﺘﻬﺰﺍﺀ ﺑﻤ ﹼﻠﺘﻜﻢ‪.‬‬
‫ﻫﺪﺍﻧﺎ ﺍﷲ ﻭﺇﻳﺎﻛﻢ ﺇﱃ ﺍﻟﴫﺍﻁ ﺍﳌﺴﺘﻘﻴﻢ‪.‬‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﻟﺴﺎﺩﺳﺔ‬
‫ﻳﺎ ﹶﻣﻦ ﻳﻀﻄﺮﺏ ﻭﻳﻘﻠﻖ ﻣﻦ ﻛﺜﺮﺓ ﻋﺪﺩ ﺍﻟﻜﻔﺎﺭ‪ ،‬ﻭﻳﺎ ﹶﻣﻦ ﻳﺘﺰﻟﺰﻝ ﺑﺎﺗﻔﺎﻗﻬﻢ ﻋﲆ ﺇﻧﻜﺎﺭ ﺑﻌﺾ‬
‫ﺣﻘﺎﺋﻖ ﺍﻹﻳﲈﻥ‪ ،‬ﺍﻋﻠﻢ ﺃﳞﺎ ﺍﳌﺴﻜﲔ!‬
‫ﹺ‬
‫ﻭﻛﺜﺮﺓ ﺍﻟﻌﺪﺩ‪ ،‬ﺇﺫ ﺍﻹﻧﺴﺎﻥ ﺇﻥ ﱂ ﻳﻜﻦ ﺇﻧﺴﺎﻧ ﹰﺎ‬ ‫ﺃﻥ ﺍﻟﻘﻴﻤﺔ ﻭﺍﻷﳘﻴﺔ ﻟﻴﺴﺘﺎ ﰲ ﹺ‬
‫ﻭﻓﺮﺓ ﺍﻟﻜﻤﻴﺔ‬ ‫ﺃﻭ ﹰﻻ‪ :‬ﱠ‬
‫ﺣﻘ ﹰﺎ ﺍﻧﻘﻠﺐ ﺣﻴﻮﺍﻧ ﹰﺎ ﺷﻴﻄﺎﻧ ﹰﺎ‪ ،‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻜﺴﺐ ﺣﻴﻮﺍﻧﻴ ﹰﺔ ﻫﻲ ﺃﺷﺪﱡ ﻣﻦ ﺍﳊﻴﻮﺍﻥ ﻧﻔﺴﻪ ﻛﻠﲈ ﺗﻮﻏﻞ‬
‫ﰲ ﺍﻟﻨﻮﺍﺯﻉ ﺍﳊﻴﻮﺍﻧﻴﺔ‪ ،‬ﻛﺒﻌﺾ ﺍﻷﺟﺎﻧﺐ ﺃﻭ ﺍﻟﺴﺎﺋﺮﻳﻦ ﰲ ﺭﻛﺎﲠﻢ‪ .‬ﻓﺒﻴﻨﲈ ﺗﺮ￯ ﻗﻠ ﹶﺔ ﻋﺪﺩ ﺍﻹﻧﺴﺎﻥ‬
‫ﻗﻴﺎﺳ ﹰﺎ ﺇﱃ ﻛﺜﺮﺓ ﻋﺪﺩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺇﺫﺍ ﺑﻚ ﺗﺮﺍﻩ ﻗﺪ ﺃﺻﺒﺢ ﺳﻠﻄﺎﻧ ﹰﺎ ﻭﺳﻴﺪ ﹰﺍ ﻋﲆ ﲨﻴﻊ ﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﻭﺻﺎﺭ‬
‫ﺧﻠﻴﻔ ﹰﺔ ﰲ ﺍﻷﺭﺽ‪.‬‬
‫ﻧﻮﻉ ﺧﺒﻴﺚ ﻣﻦ ﺃﻧﻮﺍﻉ‬ ‫ﹺ‬
‫ﻓﺎﻟﻜﻔﺎﺭ ﺍﳌﻨﻜﺮﻭﻥ ﻭﺍﻟﺬﻳﻦ ﻳﺘﹼﺒﻌﻮﻥ ﺧﻄﻮﺍﲥﻢ ﰲ ﺍﻟﺴﻔﺎﻫﺔ‪ ،‬ﻫﻢ ﹲ‬
‫ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﺘﻲ ﺧ ﹶﻠ ﹶﻘﻬﺎ ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻟﻌﲈﺭﺓ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻭﺟﻌﻠﻬﻢ »ﻭﺍﺣﺪ ﹰﺍ ﻗﻴﺎﺳﻴ ﹰﺎ« ﳌﻌﺮﻓﺔ‬
‫ﺟﻬﻨﻢ ﻭﺑﺌﺲ ﺍﳌﺼﲑ ﺍﻟﺘﻲ‬
‫ﹶ‬ ‫ﺩﺭﺟﺎﺕ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺘﻲ ﺃﺳﺒﻐﻬﺎ ﻋﲆ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺳﻮﻑ ﻳﺴ ﹼﻠﻤﻬﻢ ﺇﱃ‬
‫ﺍﻷﺭﺽ ﻭ ﹶﻣﻦ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﹶ‬ ‫ﻳﺴﺘﺤﻘﻮﳖﺎ‪ ،‬ﺣﻴﻨﲈ ﹸ‬
‫ﻳﺮﺙ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٧٠‬‬
‫ﹴ‬
‫ﳊﻘﻴﻘﺔ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ ﻗﻮﺓﹲ‪ ،‬ﻭﻻ ﰲ ﻧﻔﻴﻬﻢ ﳍﺎ‬ ‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﻟﻴﺲ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟﻜﻔﺎﺭ ﻭﺍﻟﻀﺎﻟﲔ‬
‫ﻧﺎﻑ ﻭﺍﺣﺪ ﻓﻘﻂ‪.‬‬‫ﻟﻒ ﻣﻦ ﺍﻟﻨﺎﻓﲔ ﻫﻢ ﰲ ﺣﻜﻢ ﹴ‬ ‫ﻧﻔﻲ‪ .‬ﹶﻓﺄ ﹲ‬
‫ﹸ‬ ‫ﺳﻨﺪﹲ ‪ ،‬ﻭﻻ ﰲ ﺍﺗﻔﺎﻗﻬﻢ ﺃﳘﻴﺔ ‪ ،‬ﻷﻧﻪ ﹲ‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺇﺫﺍ ﻧﹶﻔﻰ ﹸ‬
‫ﺃﻫﻞ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺟﻤﻴ ﹸﻌﻬﻢ ﺭﺅﻳﺘﹶﻬﻢ ﻟﻠﻬﻼﻝ ﰲ ﺑﺪﺍﻳﺔ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ‪،‬‬
‫ﻓﺈﻥ ﺇﺛﺒﺎﺕ ﺍﺛﻨﲔ ﻣﻦ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻳ ﹺ‬
‫ﺴﻘﻂ ﻗﻴﻤ ﹶﺔ ﺍﺗﻔﺎﻕ ﻛﻞ ﺫﻟﻚ ﺍﳉﻤﻊ ﺍﻟﻐﻔﲑ‪ .‬ﻓﻼ ﻗﻴﻤﺔ ﺇﺫﻥ ﰲ ﺍﺗﻔﺎﻕ‬ ‫ﹸ‬
‫ﻼ‪ ،‬ﻭﻋﺪﻣ ﹰﺎ‪ .‬ﻭﻣﻦ ﻫﻨﺎ‬ ‫ﺍﻟﻜﻔﺎﺭ ﺍﻟﻜﺜﲑﻳﻦ ﻣﺎ ﺩﺍﻣﺖ ﻣﺎﻫﻴ ﹸﺔ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ ﻧﻔﻴ ﹰﺎ‪ ،‬ﻭﺇﻧﻜﺎﺭ ﹰﺍ‪ ،‬ﻭﺟﻬ ﹰ‬
‫ﻜﻢ ﻣﺆﻣﻨﹶﲔ ﺍﺛﻨﲔ ﻳﺴﺘﻨﺪﺍﻥ ﺇﱃ ﺍﻟﺸﻬﻮﺩ ﰲ ﺍﳌﺴﺎﺋﻞ ﺍﻹﻳﲈﻧﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﻋﲆ ﺍﺗﻔﺎﻕ‬
‫ﺮﺟﺢ ﹸﺣ ﹸ‬‫ﹸﻳ ﱠ‬
‫ﻣﺎ ﻻ ﹸﻳﺤﺪ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻹﻧﻜﺎﺭ ﻭﻳﺘﻐﻠﺐ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﺳﺮ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻫﻮ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﹼ‬
‫ﺑﻌﻀﻬﺎ ﻣﻊ‬ ‫ﱠ‬
‫ﺇﻥ ﺩﻋﺎﻭ￯ ﺍﻟﻨﺎﻓﲔ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﺑﺮﻏﻢ ﺃﳖﺎ ﺗﺒﺪﻭ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺇﺫ ﻻ ﻳﺘﹼﺤﺪ ﹸ‬
‫ﺑﻌﻀﻬﺎ‬
‫ﺍﻟﻤﺜﺒﺘﲔ ﺗﺘﺤﺪ ﻭﺗﺘﺴﺎﻧﺪ ﻭﻳﻤﺪﹼ ﹸ‬
‫ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻛﻲ ﻳﻌﺰﺯﻩ ﻭﻳﺸﺪﹼ ﻣﻦ ﻋﻀﺪﻩ‪ .‬ﺑﻴﻨﲈ ﺩﻋﺎﻭ￯ ﹸ‬
‫ﺇﻥ ﺍﳍﻼﻝ ﰲ‬ ‫ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻭﻳ ﹼﻘﻮﻳﻪ ﻭﻳﺪﻋﻤﻪ‪ ،‬ﻓﺎﻟﺬﻱ ﻻ ﻳﺮ￯ ﻫﻼﻝ ﺭﻣﻀﺎﻥ ﰲ ﺍﻟﺴﲈﺀ ﻳﻘﻮﻝ‪ :‬ﱠ‬
‫ﻓﻜﻞ ﻣﻨﻬﻢ ﻳﻨﻔﻲ ﻣﻦ ﺯﺍﻭﻳﺔ ﻧﻈﺮﻩ‪،‬‬ ‫ﹴ‬
‫ﻣﻮﺟﻮﺩ‪ ،‬ﻭﻋﻨﺪﻱ ﻏﲑ ﻣﻮﺟﻮﺩ‪ ..‬ﻭﺍﻵﺧﺮ ﻳﻘﻮﻝ ﻣﺜ ﹶﻠﻪ‪ ،‬ﱞ‬ ‫ﻧﻈﺮﻱ ﻏﲑ‬
‫ﻭﺗﻨﻮﻉ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ‬
‫ﹸ‬ ‫ﻓﺎﺧﺘﻼﻑ ﻧﻈﺮﻫﻢ‬
‫ﹸ‬ ‫ﻭﻟﻴﺲ ﻣﻦ ﻭﺍﻗﻊ ﺍﳊﺎﻝ‪ ،‬ﻭﻣﻦ ﺍﻷﻣﺮ ﺑﺬﺍﺗﻪ‪ ،‬ﻟﺬﺍ‬
‫ﹶﺣﺠﺐ ﺍﻟﺮﺅﻳﺔ‪ ،‬ﻭﺗﻌﺪﺩ ﻣﻮﺍﻧﻊ ﺍﻟﻨﻈﺮ ﻟﺪ￯ ﺍﻷﺷﺨﺎﺹ‪ ،‬ﳚﻌﻞ ﺩﻋﺎﻭﺍﻫﻢ ﻣﺘﺒﺎﻳﻨﺔ ﻭﳐﺘﻠﻔﺔ ﻻ ﺗﺴﻨﺪ‬
‫ﺇﺣﺪﺍﻫﺎ ﺍﻷﺧﺮ￯‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺜﺒﺘﻮﻥ ﻓﻼ ﻳﻘﻮﻝ ﺃﺣﺪﻫﻢ‪ :‬ﺍﳍﻼﻝ ﻣﻮﺟﻮﺩ ﰲ ﻧﻈﺮﻱ‪ ،‬ﺃﻭ ﻋﻨﺪﻱ‪ ،‬ﺑﻞ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳍﻼﻝ‬
‫ﻣﻮﺟﻮﺩ ﻓﻌ ﹰ‬
‫ﻼ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﺴﲈﺀ ﺑﺬﺍﺗﻪ‪ ..‬ﻭﺍﳌﺸﺎﻫﺪﻭﻥ ﺟﻤﻴﻌ ﹰﺎ ﻳﺼﺪﹼ ﻗﻮﻧﻪ ﰲ ﺩﻋﻮﺍﻩ ﻫﺬﻩ‪ ،‬ﻭﻳﺆﻳﺪﻭﻧﻪ ﰲ‬
‫ﺍﻷﻣﺮ ﻧﻔﺴﻪ ﻗﺎﺋﻠﲔ‪ :‬ﺍﳍﻼﻝ ﻣﻮﺟﻮﺩ ﰲ ﻭﺍﻗﻊ ﺍﳊﺎﻝ‪ ..‬ﺃﻱ ﺇﻥ ﲨﻴﻊ ﺍﻟﺪﻋﺎﻭ￯ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﻧﻈﺮ ﺍﻟﻨﺎﻓﲔ ﻣﺨﺘﻠﻔ ﹰﺎ‪ ،‬ﻓﻘﺪ ﺃﺻﺒﺤﺖ ﺩﻋﺎﻭﺍﻫﻢ ﻛﺬﻟﻚ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﻼ ﻳﴪﻱ ﹸﺣﻜﻤﻬﻢ‬ ‫ﻭﳌﺎ ﻛﺎﻥ ﹸ‬
‫ﻋﲆ ﺍﻷﻣﺮ ﺑﺬﺍﺗﻪ‪ ،‬ﻷﻧﻪ ﻻ ﻳﻤﻜﻦ ﺇﺛﺒﺎﺕ ﺍﻟﻨﻔﻲ ﰲ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺇﺫ ﻳﻠﺰﻡ ﺍﻹﺣﺎﻃ ﹸﺔ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺻﺎﺭﺕ ﻣﻦ‬
‫ﺃﻥ »ﺍﻟ ﹶﻌﺪﹶ ﻡ ﺍﳌﻄﻠﻖ ﻻ ﹸﻳﺜ ﹶﺒ ﹸﺖ ﹼﺇﻻ ﹸ‬
‫ﺑﻤﺸﻜﻼﺕ ﻋﻈﻴﻤﺔ«‪.‬‬ ‫ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺻﻮﻟﻴﺔ‪ :‬ﱠ‬

‫ﻗﻠﺖ‪:‬‬ ‫ﻧﻌﻢ‪ ،‬ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﺇﻥ ﺷﻴﺌ ﹰﺎ ﻣﺎ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻴﻜﻔﻲ ﻹﺛﺒﺎﺗﻪ ﺇﺭﺍﺀﺗﻪ ﻓﻘﻂ‪ .‬ﻭﻟﻜﻦ ﹾ‬
‫ﺇﻥ ﹶ‬
‫ﺇﻧﻪ ﻣﻌﺪﻭ ﹲﻡ‪ ،‬ﻏﲑ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﺃﻱ ﺇﺫﺍ ﻧﻔﻴﺖ ﻭﺟﻮﺩﻩ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻹﺛﺒﺎﺕ ﻫﺬﺍ ﺍﻟﻨﻔﻲ ﺃﻭ ﺍﻟﻌﺪﻡ ﹾ‬
‫ﺃﻥ‬
‫ﺗﺒﺤﺚ ﻋﻨﻪ ﰲ ﺃﻃﺮﺍﻑ ﺍﻟﺪﻧﻴﺎ ﻛﺎﻓﺔ ﻭﺇﺭﺍﺀﺗﹸﻪ ﻭﺇﺷﻬﺎ ﹸﺩﻩ‪.‬‬
‫‪١٧١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﹴ‬
‫ﳊﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﺍﻟﻮﺍﺣﺪﹸ ﻣﻊ ﺍﻷﻟﻒ‪ ،‬ﻟﻌﺪﻡ‬ ‫ﻭﺑﻨﺎﺀ ﻋﲆ ﻫﺬﺍ ﺍﻟﴪ‪ :‬ﻳﺘﺴﺎﻭ￯ ﰲ ﺇﻧﻜﺎﺭ ﺍﻟﻜﻔﺎﺭ‬
‫ﺍﻟﻤﺮﻭﺭ ﻣﻦ ﺛﻘﺐ‪ ،‬ﺃﻭ ﺍﻟﻘﻔﺰ ﻣﻦ ﻓﻮﻕ‬
‫ﹶ‬ ‫ﻭﺟﻮﺩ ﺍﻟﺘﺴﺎﻧﺪ ﻓﻴﻪ‪ .‬ﻳﺸﺒﻪ ﺫﻟﻚ‪ ،‬ﱠ‬
‫ﺣﻞ ﻣﺴﺄﻟﺔ ﺫﻫﻨﻴﺔ‪ ،‬ﺃﻭ‬
‫ﺍﳋﻨﺪﻕ‪ ،‬ﺍﻟﺘﻲ ﻻ ﺗﺴﺎﻧﺪ ﻓﻴﻬﺎ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺜﺒﺘﻮﻥ ﻓﻸﳖﻢ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻷﻣﺮ ﻧﻔﺴﻪ‪ ،‬ﺃﻱ ﺇﱃ ﻭﺍﻗﻊ ﺍﳊﺎﻝ‪ ،‬ﻓﺈﻥ ﺩﻋﺎﻭﺍﻫﻢ ﺗﺘﺤﺪ‬
‫ﹴ‬
‫ﺻﺨﺮﺓ ﻋﻈﻴﻤﺔ‪ ،‬ﻓﻜﻠﲈ‬ ‫ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻗﻮﺓﹰ‪ ،‬ﺑﻤﺜﻞ ﺍﻟﺘﻌﺎﻭﻥ ﺍﳊﺎﺻﻞ ﰲ ﺭﻓﻊ‬
‫ﻭﺗﺘﻌﺎﻭﻥ ﻭﻳﻤﺪﱡ ﹸ‬
‫ﺳﻬﻞ ﺭﻓ ﹸﻌﻬﺎ ﺃﻛﺜﺮ‪ ،‬ﺣﻴﺚ ﻳﺴﺘﻤﺪ ﹲ‬
‫ﻛﻞ ﻣﻨﻬﻢ ﺍﻟﻘﻮﺓ ﻣﻦ ﺍﻵﺧﺮ‪.‬‬ ‫ﺗﻜﺎﺛﺮﺕ ﺍﻷﻳﺪﻱ ﻋﻠﻴﻬﺎ‪ ،‬ﹸ‬

‫ﺍﻟﻤﺬﻛﹼﺮﺓ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﻭﻳﺸﻮﻗﻬﻢ ﻋﲆ ﹸﺣﻄﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻭﻳﺴﻮ ﹸﻗﻬﻢ ﻗﺴﺮ ﹰﺍ ﺇﱃ ﺻﻨﺎﺋﻊ ﺍﻷﺟﺎﻧﺐ‬
‫ﹼ‬ ‫ﹼ‬
‫ﻳﺤﺚ ﺍﳌﺴﻠﻤﲔ‬ ‫ﻳﺎ ﹶﻣ ﹾﻦ‬
‫ﺗﻤﻬﻞ‪ ،‬ﻭﺗﺄ ﹼﻣﻞ! ﻭﺍﺣﺬﺭ ﻣﻦ ﺍﻧﻘﻄﺎﻉ‬
‫ﻭﺍﻟﺘﻤﺴﻚ ﺑﺄﺫﻳﺎﻝ ﺭﻗ ﹼﻴﻬﻢ‪ .‬ﻭﻳﺎ ﻣﺪﹼ ﻋﻲ ﺍﳊﻤﻴﺔ‪ ،‬ﺃﳞﺎ ﺍﻟﺸﻘﻲ!‪ .‬ﹼ‬
‫ﹸﻋﺮ￯ ﺍﻟﺪﻳﻦ ﻟﺒﻌﺾ ﺃﻓﺮﺍﺩ ﻫﺬﻩ ﺍﻷﻣﺔ ﻭﺍﻧﻔﺼﺎﻡ ﺭﻭﺍﺑﻄﻬﻢ ﻣﻌﻪ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﺍﻧﻘﻄﻌﺖ ﺗﻠﻚ ﺍﻟﺮﻭﺍﺑﻂ‬
‫ﻟﺪ￯ ﺍﻟﺒﻌﺾ ﲢﺖ ﺳﻄﻮﺓ ﻣﻄﺎﺭﻕ ﺍﻟﺘﻘﻠﻴﺪ ﺍﻷﻋﻤﻰ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻷﺭﻋﻦ‪ ،‬ﻓﺴﻴﻜﻮﻧﻮﻥ ﹸﻣﻠﺤﺪﻳﻦ‬
‫ﺳﻢ ﺯﻋﺎﻑ ﻟﻠﻤﺠﺘﻤﻊ‪،‬‬ ‫ﻛﺎﻟﺴﻢ ﺍﻟﻘﺎﺗﻞ‪ ،‬ﺇﺫ ﺍﳌﺮﺗﺪ ﱞ‬
‫ﹼ‬ ‫ﻣﻀﺮﻳﻦ ﺑﺎﳌﺠﺘﻤﻊ‪ ،‬ﹸﻣﻔﺴﺪﻳﻦ ﻟﻠﺤﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ‬ ‫ﹼ‬
‫ﺣﻴﺚ ﻗﺪ ﻓﺴﺪ ﻭﺟﺪﺍﻧﹸﻪ ﻭﺗﻌﻔﻨﺖ ﻃﻮﻳﺘﹸﻪ ﻛﻠﻴ ﹰﺎ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻭﺭﺩ ﰲ ﻋﻠﻢ ﺍﻷﺻﻮﻝ‪» :‬ﺍﳌﺮﺗﺪ ﻻ ﹼ‬
‫ﺣﻖ ﻟﻪ‬
‫ﺍﻟﻤﻌﺎﻫ ﹺﺪ ﻓﺈﻥ ﻟﻪ ﺣﻘ ﹰﺎ ﰲ ﺍﳊﻴﺎﺓ« ﻭﺃﻥ ﺷﻬﺎﺩﺓ ﺍﻟﻜﺎﻓﺮ ﻣﻦ ﺃﻫﻞ‬
‫ﹶ‬ ‫ﺍﻟﺬﻣﻲ ﺃﻭ‬
‫ﹼ‬ ‫ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﺧﻼﻓ ﹰﺎ ﻟﻠﻜﺎﻓﺮ‬
‫ﺍﻟﻔﺎﺳﻖ ﻣﺮﺩﻭ ﹸﺩ ﺍﻟﺸﻬﺎﺩﺓ)‪ (١‬ﻷﻧﻪ ﺧﺎﺋﻦ‪.‬‬
‫ﹸ‬ ‫ﺍﻟﺬﻣﺔ ﻣﻘﺒﻮﻟ ﹲﺔ ﻋﻨﺪ ﺍﻷﺣﻨﺎﻑ ﺑﻴﻨﲈ‬
‫ﺃﳞﺎ ﺍﻟﻔﺎﺳﻖ ﺍﻟﺸﻘﻲ! ﻻ ﹶﺗ ﹾﻐ ﹼﺘﺮ ﺑﻜﺜﺮﺓ ﺍﻟ ﹸﻔ ﹼﺴﺎﻕ‪ ،‬ﻭﻻ ﺗﻘﻞ ﺇﻥ ﺃﻓﻜﺎﺭ ﺃﻛﺜﺮﻳﺔ ﺍﻟﻨﺎﺱ ﺗﺴﺎﻧﺪﲏ‬
‫ﹴ‬
‫ﺑﺮﻏﺒﺔ ﻓﻴﻪ ﻭﻃﻠﺒ ﹰﺎ ﻟﺬﺍﺕ ﺍﻟﻔﺴﻖ‪ ،‬ﺑﻞ ﻭﻗﻊ ﻓﻴﻪ ﻭﻻ‬ ‫ﻓﺎﺳﻖ‬
‫ﹲ‬ ‫ﺍﻟﻔﺴﻖ‬
‫ﹶ‬ ‫ﻭﺗﺆﻳﺪﲏ‪ ،‬ﺫﻟﻚ ﻷﻧﻪ ﱂ ﻳﺪﺧﻞ‬
‫ﻳﺴﺘﻄﻴﻊ ﺍﳋﺮﻭﺝ ﻣﻨﻪ‪ ،‬ﺇﺫ ﻣﺎ ﻣﻦ ﹴ‬
‫ﻓﺎﺳﻖ ﹼﺇﻻ ﻭﻳﺘﻤﻨﻰ ﺃﻥ ﻳﻜﻮﻥ ﺗﻘﻴ ﹰﺎ ﺻﺎﻟﺤ ﹰﺎ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﺭﺋﻴﺴﻪ ﹸ‬
‫ﻭﺁﻣﺮﻩ‬
‫ﺷﺮﺏ ﻗﻠ ﹸﺒﻪ ﺑﺎﻟﺮ ﹼﺩﺓ ‪ -‬ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ -‬ﹶﻓ ﹶﻔﺴﺪ ﻭﺟﺪﺍﻧﻪ ﲠﺎ‪ ،‬ﻭ ﹶﺃﺻﺒﺢ‬ ‫ﺫﺍ ﹴ‬
‫ﺩﻳﻦ ﻭﺻﻼﺡ‪ ،‬ﺍﻟﻠﻬﻢ ﹼﺇﻻ ﻣﻦ ﹸﺃ ﹶ‬
‫ﻳﻠﺘﺬ ﺑﻠﺪﻍ ﺍﻵﺧﺮﻳﻦ ﻭﺇﻳﺬﺍﺋﻬﻢ ﻛﺎﻟﺤ ﹼﻴﺔ‪.‬‬
‫ﺃﳞﺎ ﺍﻟﻌﻘﻞ ﺍﻷﹶﺑﻠﻪ ﻭﺍﻟﻘﻠﺐ ﺍﻟﻔﺎﺳﺪ! ﺃﺗﻈ ﱡﻦ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻻ ﻳﺮﻏﺒﻮﻥ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻻ ﻳﻔﻜﺮﻭﻥ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﻟﺸﻬﺎﺩﺓ ‪٢‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻷﻗﻀﻴﺔ ‪١٦‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻷﺣﻜﺎﻡ ‪٣٠‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ‬
‫‪ .١٨١،٢٠٤،٢٠٨/٢‬ﻭﻟﺘﻮﺿﺢ ﺍﳊﻜﻢ ﺍﻟﻔﻘﻬﻲ ﳍﺬﺍ ﺍﳌﻮﺿﻮﻉ‪ :‬ﺍﻧﻈﺮﺍﻟﻜﺎﺳﺎﲏ‪ ،‬ﺑﺪﺍﺋﻊ ﺍﻟﺼﻨﺎﺋﻊ ‪١٥٦/١‬؛ ﺍﳌﺮﻏﻴﻨﺎﲏ‪،‬‬
‫ﺍﳍﺪﺍﻳﺔ ‪١٢٤/٣‬؛ ﺍﺑﻦ ﻋﺎﺑﺪﻳﻦ‪ ،‬ﺍﳊﺎﺷﻴﺔ ‪.١١٢/٧‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٧٢‬‬
‫ﻓﻴﻬﺎ‪ ،‬ﺣﺘﻰ ﹶﺃﺻﺒﺤﻮﺍ ﻓﻘﺮﺍ ﹶﺀ ﹸﻣ ﹾﻌﺪﹶ ﻣﲔ‪ ،‬ﻓﱰﺍﻫﻢ ﺑﺤﺎﺟﺔ ﺇﱃ ﹶﻣﻦ ﹸﻳﻮﻗﻈﻬﻢ ﻣﻦ ﺭﻗﺪﲥﻢ ﻛﻴﻼ ﻳﻨﺴﻮﺍ‬
‫ﻧﺼﻴ ﹶﺒﻬﻢ ﻣﻦ ﺍﻟﺪﻧﻴﺎ؟‬
‫ﺧﻄﺄ‪ ..‬ﺑﻞ ﻟﻘﺪ ﺍﺷﺘﺪﹼ ﺍﻟﺤﺮﺹ‪ ،‬ﻓﻬﻢ ﻳﻘﻌﻮﻥ ﰲ ﻗﺒﻀﺔ ﺍﻟﻔﻘﺮ ﹺ‬
‫ﻭﺷﺒﺎﻙ‬ ‫ﹲ‬ ‫ﺇﻥ ﹶﻇﻨﱠﻚ‬
‫ﻛﻼ‪ ..‬ﱠ‬
‫ﹸ‬
‫ﺳﺒﺐ ﺍﳋﻴﺒﺔ ﻭﻗﺎﺋﺪﹸ ﺍﳊﺮﻣﺎﻥ ﻭﺍﻟﺴﻔﺎﻟﺔ‪ .‬ﻭﻗﺪ ﺫﻫﺐ‬
‫ﺍﳊﺮﻣﺎﻥ ﻧﺘﻴﺠﺔ ﺍﳊﺮﺹ‪ ،‬ﺇﺫ ﺍﳊﺮﺹ ﻟﻠﻤﺆﻣﻦ ﹸ‬
‫ﺧﺎﺋﺐ ﺧﺎﴎ ‪.‬‬
‫ﹲ‬ ‫ﻣﺜﻼﹰ‪ :‬ﺍﳊﺮﻳﺺ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻋﻴﺔ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻛﺜﲑﺓ‪ ،‬ﻭﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺴﺎﺋﻘﺔ ﺇﻟﻴﻬﺎ ﻭﻓﲑﺓ‪ ،‬ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ‬
‫ﻫﻮ￯ ﻭﺣﺎﺟﺔ ﻭﺣﻮﺍﺱ ﻭﻣﺸﺎﻋﺮ‬ ‫ﻧﻔﺲ ﹶﺃ ﱠﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ‪ ،‬ﻭﻣﺎ ﻳﻜﻤﻦ ﻓﻴﻪ ﻣﻦ ﹰ‬
‫ﻛﻞ ﺇﻧﺴﺎﻥ ﻣﻦ ﹴ‬ ‫ﻣﺎ ﳛﻤﻠﻪ ﱡ‬
‫ﻼ ﻋﻦ ﺃﻗﺮﺍﻥ ﺍﻟﺴﻮﺀ ‪-‬ﻣﻦ ﺃﻣﺜﺎﻟﻚ‪ -‬ﻭﺣﻼﻭﺓ ﺍﻟﻌﺎﺟﻠﺔ ﹼ‬
‫ﻭﻟﺬﲥﺎ‪ ...‬ﻭﻏﲑﻫﺎ ﻣﻦ‬ ‫ﹴ‬
‫ﻭﺷﻴﻄﺎﻥ ﻋﺪﻭ‪ ،‬ﻓﻀ ﹰ‬
‫ﺍﻟﺪﻋﺎﺓ ﺇﻟﻴﻬﺎ ﻛﺜﲑ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﺪﻋﺎﺓ ﺇﱃ ﺍﻵﺧﺮﺓ ﻭﻫﻲ ﺍﳋﺎﻟﺪﺓ ﻭﺍﳌﺮﺷﺪﻭﻥ ﺇﱃ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻗﻠﻴﻠﻮﻥ‪.‬‬
‫ﻭﺍﻟﺸﻬﺎﻣﺔ ﲡﺎﻩ ﻫﺬﻩ ﺍﻷﻣﺔ‪ ،‬ﻭﺇﻥ ﻛﻨﺖ ﺻﺎﺩﻗ ﹰﺎ ﰲ ﺩﻋﻮﺍﻙ‬ ‫ﺍﻟﺤﻤ ﹼﻴﺔ ﹼ‬
‫ﻓﺈﻥ ﻛﺎﻥ ﻟﺪﻳﻚ ﺫﺭ ﹲﺓ ﻣﻦ ﹶ‬
‫ﺇﱃ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻔﺪﺍﺀ ﻭﺍﻹﻳﺜﺎﺭ‪ ،‬ﻓﻌﻠﻴﻚ ﺑﻤﺪﹼ ﻳﺪ ﺍﳌﺴﺎﻋﺪﺓ ﺇﱃ ﺃﻭﻟﺌﻚ ﺍﻟﻘ ﹼﻠﺔ ﻣﻦ ﺍﻟﺪﺍﻋﲔ ﺇﱃ ﺍﳊﻴﺎﺓ‬
‫ﺻﺒﺤﺖ ﻟﻠﺸﻴﻄﺎﻥ‬
‫ﹶ‬ ‫ﻭﻛﻤﻤﺖ ﺃﻓﻮﺍﻩ ﺃﻭﻟﺌﻚ ﺍﻟﺪﻋﺎﺓ ﺍﻟﻘﻠﺔ‪ ،‬ﻓﻘﺪ ﹶﺃ‬
‫ﹶ‬ ‫ﻋﺎﻭﻧﺖ ﺍﻟﻜﺜﺮﺓ‪،‬‬
‫ﹶ‬ ‫ﺍﻟﺒﺎﻗﻴﺔ‪ .‬ﹼ‬
‫ﻭﺇﻻ ﻓﺈﻥ‬
‫ﻗﺮﻳﻨ ﹰﺎ‪ .‬ﻓﺴﺎﺀ ﻗﺮﻳﻨ ﹰﺎ‪.‬‬
‫ﻛﺴﻞ ﻧﺎﺷﺊ ﻣﻦ ﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ؟ ﺇﻧﻚ ﳐﻄﺊ ﰲ‬ ‫ﹴ‬ ‫ﻧﺎﺟﻢ ﻣﻦ ﹸﺯﻫﺪ ﺍﻟﺪﻳﻦ ﺃﻭ ﻣﻦ‬
‫ﹲ‬ ‫ﻓﻘﺮﻧﺎ‬
‫ﹶﺃﻭ ﺗﻈﻦ ﺃﻥ ﹶ‬
‫ﻇﻨﻚ ﹶﺃﺷﺪﱠ ﺍﳋﻄﺄ‪ ..‬ﺃﻻ ﺗﺮ￯ ﺃﻥ ﺍﳌﺠﻮﺱ ﻭﺍﻟﱪﺍﳘﺔ ﰲ ﺍﻟﺼﲔ ﻭﺍﳍﻨﺪ ﻭﺍﻟﺰﻧﻮﺝ ﰲ ﺃﻓﺮﻳﻘﻴﺎ ﻭﺃﻣﺜﺎ ﹶﻟﻬﻢ‬
‫ﻣﻦ ﺍﻟﺸﻌﻮﺏ ﺍﳌﻐﻠﻮﺑﺔ ﻋﲆ ﺃﻣﺮﻫﺎ ﻭﺍﻟﻮﺍﻗﻌﺔ ﲢﺖ ﺳﻄﻮﺓ ﺃﻭﺭﻭﺑﺎ‪ ،‬ﻫﻢ ﹶﺃ ﹸ‬
‫ﻓﻘﺮ ﻣﻨﹼﺎ ﺣﺎ ﹰ‬
‫ﻻ‪.‬‬
‫ﹶﺃﻭ ﻻ ﺗﺮ￯ ﺃﻧﻪ ﻻ ﻳﺒﻘﻰ ﺑﺄﻳﺪﻱ ﺍﳌﺴﻠﻤﲔ ﺳﻮ￯ ﻣﺎ ﻳﺴﺪﹼ ﹶﺭ ﹶﻣ ﹶﻘﻬﻢ ﻭﻳﻘﻴﻢ ﹶﺃ ﹶﻭ ﹶﺩﻫﻢ ﺣﻴﺚ ﻳﻐﺼﺒﻪ‬
‫ﻛﻔﺎﺭ ﺃﻭﺭﻭﺑﺎ ﺍﻟﻈﺎﳌﻮﻥ ﻣﻨﻬﻢ ﺃﻭ ﻳﴪﻗﻪ ﻣﻨﺎﻓﻘﻮ ﺁﺳﻴﺎ ﺑﲈ ﳛﻴﻜﻮﻥ ﻣﻦ ﺩﺳﺎﺋﺲ ﺧﺒﻴﺜﺔ‪.‬‬
‫ﹸ‬
‫ﺇﻥ ﻛﺎﻧﺖ ﻏﺎﻳﺘﻜﻢ ﻣﻦ ﹶﺳﻮﻕ ﺍﳌﺆﻣﻨﲔ ﻗﺴﺮ ﹰﺍ ﺇﱃ ﺍﳌﺪﻧﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺪﻧ ﹼﻴﺔ )ﺃﻱ ﺑﻼ ﻣﻴﻢ( ﺗﺴﻬﻴ ﹰ‬
‫ﻼ‬
‫ﻹﺩﺍﺭﺓ ﺩ ﹼﻓﺔ ﺍﻟﻨﻈﺎﻡ ﻭﺑﺴﻂ ﺍﻷﻣﻦ ﰲ ﺭﺑﻮﻉ ﺍﳌﻤﻠﻜﺔ‪ ،‬ﻓﺎﻋﻠﻤﻮﺍ ﺟﻴﺪ ﹰﺍ ﺃﻧﻜﻢ ﻋﲆ ﺧﻄﺄ ﺟﺴﻴﻢ‪ ،‬ﺇﺫ‬
‫ﺗﺴﻮﻗﻮﻥ ﺍﻷﻣﺔ ﺇﱃ ﻫﺎﻭﻳﺔ ﻃﺮﻳﻖ ﻓﺎﺳﺪ‪ .‬ﻷﻥ ﺇﺩﺍﺭ ﹶﺓ ﻣﺎﺋﺔ ﻣﻦ ﺍﻟﻔﺎﺳﻘﲔ ﺍﻟﻔﺎﺳﺪﻳﻦ ﺃﺧﻼﻗﻴ ﹰﺎ ﻭﺍﳌﺮﺗﺎﺑﲔ‬
‫ﺃﺻﻌﺐ ﺑﻜﺜﲑ ﻣﻦ ﺇﺩﺍﺭﺓ ﺃﻟﻮﻑ‬
‫ﹸ‬ ‫ﹶ‬
‫ﻭﺟﻌﻞ ﺍﻷﻣﻦ ﻭﺍﻟﻨﻈﺎﻡ ﻳﺴﻮﺩ ﻓﻴﲈ ﺑﻴﻨﻬﻢ ﳍﻮ‬ ‫ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻭﺇﻳﲈﳖﻢ‪،‬‬
‫ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﺍﳌﺘﻘﲔ ﻭﻧﴩ ﺍﻷﻣﻦ ﻓﻴﲈ ﺑﻴﻨﻬﻢ‪.‬‬
‫‪١٧٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬

‫ﻭﺑﻨﺎ ﹰﺀ ﻋﲆ ﻣﺎ ﺗﻘﺪﻡ ﻣﻦ ﺍﻷﺳﺲ ﻓﻠﻴﺲ ﺑﺎﳌﺴﻠﻤﲔ ﺣﺎﺟﺔ ﺇﱃ ﺗﺮﻏﻴﺒﻬﻢ ﻭﺣ ﹼﺜﻬﻢ ﻋﲆ ﹼ‬

‫ﺣﺐ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﳊﺮﺹ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻼ ﳛﺼﻞ ﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻘﺪﻡ ﻭﻻ ﻳﻨﴩ ﺍﻷﻣﻦ ﻭﺍﻟﻨﻈﺎﻡ ﰲ ﺭﺑﻮﻉ ﺍﻟﺒﻼﺩ ﲠﺬﺍ‬
‫ﺍﻷﺳﻠﻮﺏ‪ ،‬ﺑﻞ ﻫﻢ ﺑﺤﺎﺟﺔ ﺇﱃ ﺗﻨﻈﻴﻢ ﻣﺴﺎﻋﻴﻬﻢ‪ ،‬ﻭﺑﺚ ﺍﻟﺜﻘﺔ ﻓﻴﲈ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺗﺴﻬﻴﻞ ﻭﺳﺎﺋﻂ ﺍﻟﺘﻌﺎﻭﻥ‬
‫ﻓﻴﲈ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﻻ ﺗﺘﻢ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﹼﺇﻻ ﺑﺎﺗﺒﺎﻉ ﺍﻷﻭﺍﻣﺮ ﺍﻟﻤﻘﺪﹼ ﺳﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻬﺎ‪ ،‬ﻣﻊ ﺍﻟﺘﺰﺍﻡ‬
‫ﺍﻟﺘﻘﻮ￯ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺗﻪ‪.‬‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﻟﺜﺎﻣﻨﺔ‬
‫ﻳﺎ ﹶﻣﻦ ﻻ ﻳﺪﺭﻙ ﻣﺪ￯ ﺍﻟﻠﺬﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﺴﻌﻲ ﻭﺍﻟﻌﻤﻞ‪ ..‬ﹶﺃﳞﺎ ﺍﻟﻜﺴﻼﻥ! ﺍﻋﻠﻢ‪ ،‬ﹶﺃ ﱠﻥ ﺍﳊﻖ‬
‫ﺛﻮﺍﺏ ﺍﻟﻌﻤﻞ ﰲ‬‫ﹶ‬ ‫ﹺ‬
‫ﻟﻜﲈﻝ ﻛﺮﻣﻪ ﺟﺰﺍ ﹶﺀ ﺍﳋﺪﻣﺔ ﰲ ﺍﳋﺪﻣﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻭ ﹶﺃﺩﻣﺞ‬ ‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻗﺪ ﹶﺃﺩﺭﺝ‬
‫ﻧﻔﺴ ﹺﻪ‪.‬‬
‫ﺍﻟﻌﻤﻞ ﹺ‬

‫ﻭﻷﹶﺟﻞ ﻫﺬﺍ ﻛﺎﻧﺖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻗﺎﻃﺒﺔ ﺑﲈ ﻓﻴﻬﺎ ﺍﳉﲈﺩﺍﺕ ‪-‬ﻣﻦ ﺯﺍﻭﻳﺔ ﻧﻈﺮ ﻣﻌﻴﻨﺔ‪ -‬ﲤﺘﺜﻞ‬
‫ﺍﻷﹶﻭﺍﻣﺮ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺑﺸﻮﻕ ﻛﺎﻣﻞ‪ ،‬ﻭﺑﻨﻮﻉ ﻣﻦ ﺍﻟﻠﺬﺓ‪ ،‬ﻋﻨﺪ ﹶﺃﺩﺍﺋﻬﺎ ﻟﻮﻇﺎﺋﻔﻬﺎ ﺍﳋﺎﺻﺔ ﲠﺎ ﻭﺍﻟﺘﻲ‬
‫ﺗﻄﻠﻖ ﻋﻠﻴﻬﺎ »ﺍﻷﻭﺍﻣﺮ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ«‪ .‬ﻓﻜﻞ ﳾﺀ ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺍﻟﻨﺤﻞ ﻭﺍﻟﻨﻤﻞ ﻭﺍﻟﻄﲑ‪ ..‬ﻭﺍﻧﺘﻬﺎﺀ ﺇﱃ‬
‫ﻛﻞ ﻣﻨﻬﺎ ﻳﺴﻌﻰ ﹴ‬
‫ﺑﻠﺬﺓ ﺗﺎﻣﺔ ﰲ ﹶﺃﺩﺍﺀ ﻣﻬﺎ ﱢﻣﻬﺎ‪ .‬ﺃﻱ ﺍﻟﻠﺬ ﹸﺓ ﻛﺎﻣﻨﺔ ﰲ ﺛﻨﺎﻳﺎ ﻭﻇﺎﺋﻒ‬ ‫ﺍﻟﺸﻤﺲ ﻭﺍﻟﻘﻤﺮ‪ ،‬ﱞ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﺣﻴﺚ ﺇﳖﺎ ﺗﻘﻮﻡ ﲠﺎ ﻋﲆ ﻭﺟﻪ ﻣﻦ ﺍﻹﺗﻘﺎﻥ ﺍﻟﺘﺎﻡ‪ ،‬ﺭﻏﻢ ﹶﺃﻧﱠﻬﺎ ﻻ ﹸ‬
‫ﺗﻌﻘﻞ ﻣﺎ ﺗﻔﻌﻞ ﻭﻻ‬
‫ﹸ‬
‫ﺗﺪﺭﻙ ﻧﺘﺎﺋﺞ ﻣﺎ ﺗﻌﻤﻞ‪.‬‬
‫ﹸ‬
‫ﺍﻟﺸﻮﻕ ﻭﺍﻟﻠﺬ ﹸﺓ ﻣﻮﺟﻮﺩﻳﻦ‬ ‫ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﺇﻥ ﻭﺟﻮ ﹶﺩ ﺍﻟﻠﺬﺓ ﰲ ﺍﻷﹶﺣﻴﺎﺀ ﳑﻜ ﹲﻦ‪ ،‬ﻭﻟﻜﻦ ﻛﻴﻒ ﻳﻜﻮﻥ‬
‫ﰲ ﺍﳉﲈﺩﺍﺕ؟‪.‬‬
‫ﻻ ﻭﺍﻧﺘﻈﺎﻣ ﹰﺎ‪ ،‬ﺑﻞ ﺗﺒﺤﺚ‬‫ﻻ ﻭﺟﻤﺎ ﹰ‬ ‫ﺃﻥ ﺍﳉﲈﺩﺍﺕ ﺗﻄﻠﺐ ﹶﺷ ﹶﺮﻓ ﹰﺎ ﻭﻣﻘﺎﻣ ﹰﺎ ﻭﻛﻤﺎ ﹰ‬
‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﻋﻦ ﻛﻞ ﺫﻟﻚ ﻭﺗﻔﺘﺶ ﻋﻨﻪ ﻷﺟﻞ ﺇﻇﻬﺎﺭ ﺍﻷﹶﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳌﺘﺠﻠﻴﺔ ﻓﻴﻬﺎ‪ ،‬ﻻ ﻟﺬﺍﲥﺎ‪ ،‬ﻟﺬﺍ ﻓﻬﻲ ﺗﺘﻨﻮﺭ‬
‫ﻭﺗﱰﻗﻰ ﻭﺗﻌﻠﻮ ﺃﺛﻨﺎﺀ ﺍﻣﺘﺜﺎﳍﺎ ﺗﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﻔﻄﺮﻳﺔ‪ ،‬ﺣﻴﺚ ﺇﳖﺎ ﺗﻜﻮﻥ ﺑﻤﺜﺎﺑﺔ ﻣﺮﺍﻳﺎ ﻭ ﹶﻣﻌﺎﻛﺲ‬
‫ﻟﺘﺠﻠﻴﺎﺕ ﹶﺃﺳﲈﺀ »ﻧﻮﺭ ﺍﻷﻧﻮﺍﺭ«‪.‬‬
‫ﻼ‪ :‬ﻗﻄﺮ ﹲﺓ ﻣﻦ ﺍﳌﺎﺀ ‪-‬ﻭﻗﻄﻌﺔ ﻣﻦ ﺍﻟﺰﺟﺎﺝ‪ -‬ﺭﻏﻢ ﺃﳖﺎ ﺗﺎﻓﻬ ﹲﺔ ﻭﻗﺎﲤﺔ ﰲ ﺫﺍﲥﺎ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ‬‫ﻓﻤﺜ ﹰ‬
‫ﻋﺮﺵ ﻟﺘﻠﻚ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﺘﻠﻘﺎﻙ ﺑﻮﺟﻪ‬ ‫ﹴ‬ ‫ﺗﻮﺟﻬﺖ ﺑﻘﻠﺒﹺﻬﺎ ﺍﻟﺼﺎﰲ ﺇﱃ ﺍﻟﺸﻤﺲ‪ ،‬ﺗﺘﺤﻮﻝ ﺇﱃ ﻧﻮ ﹴﻉ ﻣﻦ‬
‫ﻣﴤﺀ!‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٧٤‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺬﺭﺍﺕ ﻭﺍﳌﻮﺟﻮﺩﺍﺕ ‪-‬ﻋﲆ ﹺﻏﺮﺍﺭ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‪ -‬ﻣﻦ ﺣﻴﺚ ﻗﻴﺎﻣﻬﺎ ﺑﻮﻇﻴﻔﺔ ﻣﺮﺍﻳﺎ‬
‫ﻋﺎﻛﺴﺔ ﻟﺘﺠﻠﻴﺎﺕ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻟﺬﻱ ﺍﳉﻼﻝ ﻭﺍﳉﲈﻝ ﻭﺍﻟﻜﲈﻝ ﺍﳌﻄﻠﻖ‪ ،‬ﻓﺈﳖﺎ ﺗﺴﻤﻮ ﻭﺗﻌﻠﻮ ﺇﱃ‬
‫ﻭﺍﻟﺘﻨﻮﺭ ﻫﻲ ﻏﺎﻳﺔ ﰲ ﺍﻟﻌﻠﻮ ﻭﺍﻟﺴﻤﻮ‪ ،‬ﺇﺫ ﺗﺮﺗﻔﻊ ﺗﻠﻚ ﺍﻟﻘﻄﺮ ﹸﺓ ﻭﺗﻠﻚ‬
‫ﹼ‬ ‫ﻣﺮﺗﺒﺔ ﻣﻦ ﺍﻟﻈﻬﻮﺭ ﻭﺍﳉﻼﺀ‬
‫ﺍﻟﻘﻄﻌﺔ ﻣﻦ ﺣﻀﻴﺾ ﺍﳋﻤﻮﺩ ﻭﺍﻟﻈﻠﻤﺔ ﺇﱃ ﺫﺭﻭﺓ ﺍﻟﻈﻬﻮﺭ ﻭﺍﻟﺘﻨﻮﺭ‪ .‬ﻟﺬﺍ ﻳﻤﻜﻦ ﺍﻟﻘﻮﻝ‪ :‬ﺑﺄﻥ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﺗﻘﻮﻡ ﺑﺄﺩﺍﺀ ﻭﻇﺎﺋﻔﻬﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﻠﺬﺓ ﻭﺍﳌﺘﻌﺔ ﻣﺎ ﺩﺍﻣﺖ ﺗﻜﺘﺴﺐ ﲠﺎ ﻣﺮﺗﺒ ﹰﺔ ﻧﻮﺭﺍﻧﻴﺔ ﺳﺎﻣﻴﺔ‪،‬‬
‫ﻭﺃﻇﻬﺮ ﺩﻟﻴﻞ ﻋﲆ ﺃﻥ ﺍﻟﻠﺬﺓ ﻛﺎﻣﻨ ﹲﺔ ﰲ‬
‫ﹸ‬ ‫ﻭﺍﻟﻠﺬﺓ ﳑﻜﻨﺔ ﺇﻥ ﻛﺎﻧﺖ ﻟﻠﻤﻮﺟﻮﺩ ﺣﺼ ﹲﺔ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ‪.‬‬
‫ﺛﻨﺎﻳﺎ ﺍﻟﻮﻇﻴﻔﺔ ﻧﻔﺴﻬﺎ ﻫﻮ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﻼ ﻣﻨﻬﺎ ﳚﺪ ﹶ‬
‫ﻟﺬﺍﺋﺬ ﻣﺘﻨﻮﻋﺔ ﺃﺛﻨﺎﺀ ﻗﻴﺎﻣﻪ ﺑﻤﻬﺎﻣﻪ‬ ‫ﻭﺣﻮﺍﺳﻚ‪ ،‬ﹶﺗﺮ ﺃﻥ ﻛ ﹰ‬
‫ﹼ‬ ‫ﺗﺄﻣﻞ ﰲ ﻭﻇﺎﺋﻒ ﺃﻋﻀﺎﺋﻚ‬
‫ﹴ‬
‫ﴐﺏ ﻣﻦ‬ ‫‪-‬ﰲ ﺳﺒﻴﻞ ﺑﻘﺎﺀ ﺍﻟﺸﺨﺺ ﺃﻭ ﺍﻟﻨﻮﻉ‪ -‬ﻓﺎﳋﺪﻣﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺍﻟﻮﻇﻴﻔ ﹸﺔ ﻋﻴﻨﹸﻬﺎ ﺗﻜﻮﻥ ﺑﻤﺜﺎﺑﺔ‬
‫ﺍﻟﺘﻠﺬﺫ ﻭﺍﳌﺘﻌﺔ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺎ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ ﹸ‬
‫ﺗﺮﻙ ﺍﻟﻮﻇﻴﻔﺔ ﻭﺍﻟﻌﻤﻞ ﻋﺬﺍﺑ ﹰﺎ ﻣﺆﻟﻤ ﹰﺎ ﻟﺬﻟﻚ ﺍﻟﻌﻀﻮ‪.‬‬
‫ﹺ‬
‫ﺍﻟﺪﺟﺎﺟﺎﺕ ﻋﲆ ﻧﻔﺴﻪ‪ ،‬ﻓﻴﱰﻙ ﻣﺎ‬ ‫ﻼ‪ -‬ﹸﻳ ﹾﺆﺛﹺ ﹸﺮ‬
‫ﻭﻫﻨﺎﻙ ﺩﻟﻴﻞ ﻇﺎﻫﺮ ﺁﺧﺮ ﻫﻮ‪ :‬ﺃﻥ ﺍﻟﺪﻳﻚ ‪-‬ﻣﺜ ﹰ‬
‫ﻳﻠﺘﻘﻄﻪ ﻣﻦ ﺣﺒﻮﺏ ﺭﺯﻗﻪ ﺇﻟﻴﻬﻦ ﺩﻭﻥ ﺃﻥ ﻳﺄﻛﻞ ﻣﻨﻬﺎ‪ .‬ﻭ ﹸﻳﺸﺎﻫﺪ ﺃﻧﻪ ﻳﻘﻮﻡ ﲠﺬﻩ ﺍﳌﻬﻤﺔ ﻭﻫﻮ ﰲ ﻏﺎﻳﺔ‬
‫ﻧﻔﺴ ﹺﻪ‪.‬‬
‫ﻭﻋﺰ ﺍﻻﻓﺘﺨﺎﺭ ﻭﺫﺭﻭﺓ ﺍﻟﻠﺬﺓ‪ ..‬ﻓﻬﻨﺎﻙ ﺇﺫﻥ ﻟﺬ ﹲﺓ ﰲ ﺗﻠﻚ ﺍﳋﺪﻣﺔ ﺃﻋﻈﻢ ﻣﻦ ﻟﺬﺓ ﺍﻷﻛﻞ ﹺ‬
‫ﺍﻟﺸﻮﻕ ﱢ‬
‫ﻧﻔﺴﻬﺎ ﺟﺎﺋﻌ ﹰﺔ ﰲ‬
‫ﻭﻛﺬﺍ ﺍﳊﺎﻝ ﻣﻊ ﺍﻟﺪﺟﺎﺟﺔ ‪-‬ﺍﻟﺮﺍﻋﻴﺔ ﻷﻓﺮﺍﺧﻬﺎ‪ -‬ﻓﻬﻲ ﺗ ﹾﹸﺆ ﹸﺛﺮﻫﺎ ﻋﲆ ﻧﻔﺴﻬﺎ‪ ،‬ﺇﺫ ﺗﺪﻉ ﹶ‬
‫ﺍﻟﻤﻐﲑ ﻋﻠﻴﻬﺎ ﻷﺟﻞ‬
‫ﺳﺒﻴﻞ ﺇﺷﺒﺎﻉ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﺑﻞ ﺗﻀﺤﻲ ﺑﻨﻔﺴﻬﺎ ﰲ ﺳﺒﻴﻞ ﺍﻷﻓﺮﺍﺥ‪ ،‬ﻓﺘﻬﺎﺟﻢ ﺍﻟﻜﻠﺐ ﹸ‬
‫ﺍﳊﻔﺎﻅ ﻋﲆ ﺍﻟﺼﻐﺎﺭ‪.‬‬
‫ﻭﺗﺮﺟﺢ ﻋﲆ ﺃﱂ ﺍﳌﻮﺕ‪.‬‬
‫ﹼ‬ ‫ﻓﻔﻲ ﺍﳋﺪﻣﺔ ﺇﺫﻥ ﻟﺬ ﹲﺓ ﺗﻔﻮﻕ ﻛﻞ ﳾﺀ‪ ،‬ﺣﺘﻰ ﺇﳖﺎ ﺗﻔﻮﻕ ﻣﺮﺍﺭ ﹶﺓ ﺍﳉﻮﻉ‬
‫ﻓﺎﻟﻮﺍﻟﺪﺍﺕ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﲡﺪ ﻣﻨﺘﻬﻰ ﺍﻟﻠﺬﺓ ﰲ ﲪﺎﻳﺘﻬﺎ ﻟﺼﻐﺎﺭﻫﺎ ﻃﺎﳌﺎ ﻫﻲ ﺻﻐﲑﺓ‪ .‬ﻭﻟﻜﻦ ﻣﺎ ﺇﻥ‬
‫ﺍﻟﺼﻐﻴﺮ ﺣﺘﻰ ﺗﻨﺘﻬﻲ ﻣﻬﻤﺔ ﺍﻷﻡ ﻓﺘﺬﻫﺐ ﺍﻟﻠﺬ ﹸﺓ ﺃﻳﻀ ﹰﺎ‪ .‬ﻭﺗﺒﺪﺃ ﺍﻷﻡ ﺑﴬﺏ ﺍﻟﺬﻱ ﻛﺎﻧﺖ ﺗﺮﻋﺎﻩ‪،‬‬
‫ﹸ‬ ‫ﻳﻜﱪ‬
‫ﺍﻟﺴﻨﹼﺔ ﺍﻹﳍﻴﺔ ﺟﺎﺭﻳ ﹲﺔ ﰲ ﺍﳊﻴﻮﺍﻧﺎﺕ ﹼﺇﻻ ﰲ ﺍﻹﻧﺴﺎﻥ ﺇﺫ ﺗﺴﺘﻤﺮ ﻣﻬﻤﺔ ﺍﻷﻡ‬
‫ﺐ ﻣﻨﻪ‪ ..‬ﻫﺬﻩ ﹸ‬
‫ﺍﻟﺤ ﹼ‬
‫ﺑﻞ ﺗﺄﺧﺬ ﹶ‬
‫ﺍﻟﻀﻌﻒ ﻭﺍﻟﻌﺠﺰ ﻳﻼﺯﻣﺎﻧﻪ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ‪،‬‬
‫ﹸ‬ ‫ﻧﻮﻋ ﹰﺎ ﻣﺎ‪ ،‬ﻷﻥ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺍﻟﻄﻔﻮﻟﺔ ﻳﻈﻞ ﰲ ﺍﻹﻧﺴﺎﻥ ﺣﻴﺚ‬
‫ﻓﻬﻮ ﺑﺤﺎﺟﺔ ﺇﱃ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﺃﻓﺔ ﻛﻞ ﺣﲔ‪.‬‬
‫ﻭﻫﻜﺬﺍ‪ ،‬ﺗﺄﻣﻞ ﰲ ﲨﻴﻊ ﺍﻟﺬﻛﻮﺭ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻛﺎﻟﺪﻳﻚ‪ ،‬ﻭﲨﻴﻊ ﺍﻟﻮﺍﻟﺪﺍﺕ ﻣﻨﻬﺎ ﻛﺎﻟﺪﺟﺎﺝ‪،‬‬
‫ﻭﺍﻓﻬﻢ ﻛﻴﻒ ﺃﳖﺎ ﻻ ﺗﻘﻮﻡ ﺑﺘﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ ﻭﻻ ﺗﻨﺠﺰ ﺃﻱ ﳾﺀ ﻷﺟﻞ ﻧﻔﺴﻬﺎ ﻭﻻ ﻟﻜﲈﳍﺎ ﺑﺎﻟﺬﺍﺕ‬
‫‪١٧٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﺍﻟﻤﻨﻌﻢ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ‬‫ﻧﻔﺴﻬﺎ ﺇﺫﺍ ﺍﺣﺘﺎﺝ ﺍﻷﻣﺮ‪ .‬ﺑﻞ ﺇﳖﺎ ﺗﻘﻮﻡ ﺑﺘﻠﻚ ﺍﳌﻬﻤﺔ ﰲ ﺳﺒﻴﻞ ﹸ‬ ‫ﺣﻴﺚ ﺗﻔﺪﻱ ﹶ‬
‫ﹶﺃﻧﻌﻢ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﰲ ﺳﺒﻴﻞ ﺍﻟﻔﺎﻃﺮ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﻭ ﹼﻇﻔﻬﺎ ﰲ ﺗﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ ﹶﻓﺄﺩﺭﺝ ﺑﺮﲪﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ ﻟﺬ ﹰﺓ‬
‫ﺿﻤﻦ ﻭﻇﻴﻔﺘﻬﺎ‪ ،‬ﻭﻣﺘﻌ ﹰﺔ ﺿﻤﻦ ﺧﺪﻣﺘﻬﺎ‪.‬‬
‫ﺩﻟﻴﻞ ﺁﺧﺮ ﻋﲆ ﺃﻥ ﺍﻷﺟﺮﺓ ﺩﺍﺧﻠ ﹲﺔ ﰲ ﺍﻟﻌﻤﻞ ﻧﻔﺴﻪ ﻭﻫﻮ ﺃﻥ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﻷﺷﺠﺎﺭ ﲤﺘﺜﻞ‬ ‫ﻭﻫﻨﺎﻙ ﹲ‬
‫ﺃﻭﺍﻣﺮ ﻓﺎﻃﺮﻫﺎ ﺍﳉﻠﻴﻞ ﺑﲈ ﹸﻳﺸﻌﺮ ﺃﻥ ﻓﻴﻬﺎ ﺷﻮﻗ ﹰﺎ ﻭﻟﺬﺓﹰ‪ ،‬ﻷﻥ ﻣﺎ ﺗﻨﴩﻩ ﻣﻦ ﺭﻭﺍﺋﺢ ﻃﻴﺒﺔ‪ ،‬ﻭﻣﺎ ﺗﺘﺰﻳﻦ ﺑﻪ‬
‫ﺍﻟﺮ ﹶﻣﻖ ﺍﻷﺧﲑ ﻷﺟﻞ‬ ‫ﻣﻦ ﺯﻳﻨﺔ ﻓﺎﺧﺮﺓ ﺗﺴﺘﻬﻮﻱ ﺍﻷﻧﻈﺎﺭ‪ ،‬ﻭﻣﺎ ﺗﻘﺪﻣﻪ ﻣﻦ ﺗﻀﺤﻴﺎﺕ ﻭﻓﺪﺍﺀ ﺣﺘﻰ ﹶ‬
‫ﺳﻨﺎﺑﻠﻬﺎ ﻭﺛﲈﺭﻫﺎ‪ ..‬ﻛﻞ ﺫﻟﻚ ﻳﻌﻠﻦ ﻷﻫﻞ ﺍﻟﻔﻄﻨﺔ‪ :‬ﱠ‬
‫ﺃﻥ ﺍﻟﻨﺒﺎﺗﺎﺕ ﲡﺪ ﻟﺬ ﹰﺓ ﻓﺎﺋﻘﺔ ﰲ ﺍﻣﺘﺜﺎﳍﺎ ﺍﻷﻭﺍﻣﺮ ﺑﲈ‬
‫ﻳﻔﻮﻕ ﺃﻳﺔ ﻟﺬﺓ ﺃﺧﺮ￯‪ ،‬ﺣﺘﻰ ﺇﳖﺎ ﲤﺤﻮ ﻧﻔﺴﻬﺎ ﻭﲥﻠﻜﻬﺎ ﻷﺟﻞ ﺗﻠﻚ ﺍﻟﻠﺬﺓ‪ ..‬ﺃﻻ ﺗﺮ￯ ﺷﺠﺮﺓ ﺟﻮﺯ‬
‫ﺍﳍﻨﺪ‪ ،‬ﻭﺷﺠﺮﺓ ﺍﻟﺘﲔ ﻛﻴﻒ ﺗﹸﻄﻌﻢ ﺛﻤﺮﺗﹶﻬﺎ ﻟﺒﻨ ﹰﺎ ﺧﺎﻟﺼ ﹰﺎ ﺗﻄﻠﺒﻪ ﻣﻦ ﺧﺰﻳﻨﺔ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﺑﻠﺴﺎﻥ ﺣﺎﳍﺎ‬
‫ﻧﻔﺴﻬﺎ ﻏﲑ ﺍﻟﻄﲔ‪ .‬ﻭﺷﺠﺮﺓ ﺍﻟﺮﻣﺎﻥ ﺗﺴﻘﻲ ﺛﻤﺮﲥﺎ ﺷﺮﺍﺑ ﹰﺎ ﺻﺎﻓﻴ ﹰﺎ‪،‬‬
‫ﻭﺗﺘﺴﻠﻤﻪ ﻣﻨﻬﺎ ﻭﺗﻈﻞ ﻫﻲ ﻻ ﺗﹸﻄﻌﻢ ﹶ‬
‫ﻣﺎﺀ ﻋﻜﺮ‪ .‬ﺣﺘﻰ ﺇﻧﻚ ﺗﺮ￯ ﺫﻟﻚ ﰲ ﺍﳊﺒﻮﺏ ﻛﺬﻟﻚ‪،‬‬ ‫ﻭﻫﺒﻬﺎ ﳍﺎ ﺭﺑﻬﺎ‪ ،‬ﻭﻫﻲ ﺗﺮﴇ ﻗﺎﻧﻌ ﹰﺔ ﺑﴩﺍﺏ ﹴ‬
‫ﱡ‬ ‫ﹶ ﹶ‬
‫ﻓﻬﻲ ﺗﹸﻈﻬﺮ ﺷﻮﻗ ﹰﺎ ﻫﺎﺋﻼﹰ ﻟﻠﺘﺴﻨﺒﻞ‪ ،‬ﺑﻤﺜﻞ ﺍﺷﺘﻴﺎﻕ ﺍﻟﺴﺠﲔ ﺇﱃ ﺭﺣﺐ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺑـ»ﺳﻨﹼﺔ ﺍﷲ« ﻭﻣﻦ ﻫﺬﺍ ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﻌﻈﻴﻢ‪،‬‬
‫ﺍﻟﺴﺮ ﺍﳉﺎﺭﻱ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﺴﻤﻰ ﹸ‬
‫ﻭﻣﻦ ﻫﺬﺍ ﹼ‬
‫ﻭﺃﺿﻴﻖ ﺻﺪﺭ ﹰﺍ ﻣﻦ ﺍﻟﺴﺎﻋﻲ‬
‫ﹶ‬ ‫ﺍﻟﻜﺴﻼﻥ ﺍﻟﻄﺮﻳﺢ ﻋﲆ ﻓﺮﺍﺵ ﺍﻟﺮﺍﺣﺔ ﹶﺃﺷﻘﻰ ﺣﺎ ﹰ‬
‫ﻻ‬ ‫ﹸ‬ ‫ﻳﻜﻮﻥ ﺍﻟﻌﺎﻃﻞ‬
‫ﺍﻟﻤﺠﺪﹼ ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﺎﻃﻞ ﻳﻜﻮﻥ ﺷﺎﻛﻴ ﹰﺎ ﻣﻦ ﻋﻤﺮﻩ‪ ،‬ﻳﺮﻳﺪ ﺃﻥ ﻳﻤﴤ ﺑﴪﻋﺔ ﰲ ﺍﻟﻠﻬﻮ ﻭﺍﳌﺮﺡ‪ .‬ﺑﻴﻨﲈ‬
‫ﺳﺪ￯‪ .‬ﻟﺬﺍ ﺃﺻﺒﺢ ﺩﺳﺘﻮﺭ ﹰﺍ ﻋﺎﻣ ﹰﺎ‬
‫ﹰ‬ ‫ﻋﻤﺮﻩ‬
‫ﺷﺎﻛﺮ ﷲ ﻭﺣﺎﻣﺪﹲ ﻟﻪ‪ ،‬ﻻ ﻳﺮﻳﺪ ﺃﻥ ﻳﻤﴤ ﹶ‬
‫ﹲ‬ ‫ﺍﻟﺴﺎﻋﻲ ﺍﻟﻤﺠﺪﹼ‬
‫ﺷﺎﻛﺮ«‪ .‬ﻭﺫﻫﺐ ﻣﺜﻼﹰ‪» :‬ﺍﻟﺮﺍﺣ ﹸﺔ‬ ‫ﰲ ﺍﳊﻴﺎﺓ‪» :‬ﺍﳌﺴﱰﻳﺢ ﺍﻟﻌﺎﻃﻞ ﹴ‬
‫ﺷﺎﻙ ﻣﻦ ﻋﻤﺮﻩ ﻭﺍﻟﺴﺎﻋﻲ ﺍﻟﻤﺠﺪﹼ‬
‫ﹲ‬
‫ﻣﻨﺪﳎﺔ ﰲ ﺍﻟﺰﲪﺔ ﻭﺍﻟﺰﲪﺔ ﻣﻨﺪﳎﺔ ﰲ ﺍﻟﺮﺍﺣﺔ«‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﺫﺍ ﻣﺎ ﹸﺃﻣﻌﻦ ﺍﻟﻨﻈﺮ ﰲ ﺍﳉﲈﺩﺍﺕ ﻓﺈﻥ ﺍﻟﺴﻨﺔ ﺍﻹﳍﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺗﻈﻬﺮ ﺑﻮﺿﻮﺡ؛ ﻓﺎﳉﲈﺩﺍﺕ‬
‫ﺍﻟﺘﻲ ﱂ ﺗﺘﻜﺸﻒ ﺍﺳﺘﻌﺪﺍﺩﺍﺗﹸﻬﺎ ﻭﺑﺎﺗﺖ ﻧﺎﻗﺼ ﹰﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ‪ ،‬ﺗﺮﺍﻫﺎ ﺗﺴﻌﻰ ﺑﺸﺪﺓ‪ ،‬ﻭﺗﺒﺬﻝ ﺟﻬﺪ ﹰﺍ‬
‫ﹶ‬
‫ﻭﺗﻨﺘﻘﻞ ﻣﻦ ﻃﻮﺭ »ﺍﻟﻘﻮﺓ« ﺍﻟﻜﺎﻣﻨﺔ ﺇﱃ ﻃﻮﺭ »ﺍﻟﻔﻌﻞ«‪ .‬ﻭﻋﻨﺪﻫﺎ ﻳﺸﺎﻫﺪ ﻋﻠﻴﻬﺎ ﻣﺎ‬ ‫ﻋﻈﻴﻤ ﹰﺎ ﻟﻜﻲ ﺗﻨﺒﺴﻂ‬
‫ﻳﺸﲑ ﺇﱃ ﺃﻥ ﰲ ﺗﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺷﻮﻗ ﹰﺎ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺍﻟﺘﺤﻮﻝ ﻟﺬﺓﹰ‪ ،‬ﺟﺮﻳ ﹰﺎ ﺑﺪﺳﺘﻮﺭ ﹸﺳﻨﹼﺔ ﺍﷲ‪ ،‬ﻓﺈﻥ‬
‫ﻛﺎﻧﺖ ﻟﺬﻟﻚ ﺍﳉﺎﻣﺪ ﺣﺼﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻓﺎﻟﺸﻮﻕ ﻳﻌﻮﺩ ﺇﻟﻴﻪ‪ ،‬ﹼ‬
‫ﻭﺇﻻ ﻓﻬﻮ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺬﻱ ﻳﻤﺜﻞ‬
‫ﺫﻟﻚ ﺍﳉﺎﻣﺪ ﻭﻳﴩﻑ ﻋﻠﻴﻪ‪ ،‬ﺑﻞ ﻳﻤﻜﻦ ﺃﻥ ﻳﻘﺎﻝ ﺑﻨﺎﺀ ﻋﲆ ﻫﺬﺍ ﺍﻟﴪ‪ :‬ﺇﻥ ﺍﳌﺎﺀ ﺍﻟﻠﻄﻴﻒ ﺍﻟﺮﻗﺮﺍﻕ ﻣﺎ ﺇﻥ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٧٦‬‬
‫ﻳﺘﺴﻠﻢ ﺃﻣﺮ ﹰﺍ ﺑﺎﻻﻧﺠﲈﺩ‪ ،‬ﺣﺘﻰ ﻳﻤﺘﺜﻞ ﺫﻟﻚ ﺍﻷﻣﺮ ﺑﺸﺪﺓ ﻭﺷﻮﻕ ﺇﱃ ﺣﺪﹼ ﺃﻧﻪ ﻳﻜﴪ ﺍﳊﺪﻳﺪ ﻭﻳﺤ ﹼﻄﻤﻪ‪.‬‬
‫ﻭﺩﺭﺟﺎﺕ ﺍﻻﻧﺠﲈﺩ ﺃﻣﺮ ﹰﺍ ﺭﺑﺎﻧﻴ ﹰﺎ ﺑﺎﻟﺘﻮﺳﻊ‪ ،‬ﺇﱃ ﺍﳌﺎﺀ ﺍﳌﻮﺟﻮﺩ ﺩﺍﺧﻞ ﻛﺮﺓ‬
‫ﹸ‬ ‫ﻓﺈﺫﻥ ﻋﻨﺪﻣﺎ ﺗﺒ ﹼﻠﻎ ﺍﻟﺒﺮﻭﺩ ﹸﺓ‬
‫ﺣﺪﻳﺪ ﻣﻘﻔﻠﺔ‪ ،‬ﻓﺈﻥ ﺍﳌﺎﺀ ﻳﻤﺘﺜﻞ ﺍﻷﻣﺮ ﺑﺸﺪﺓ ﻭﺷﻮﻕ ﺑﺤﻴﺚ ﻳﺤ ﹼﻄﻢ ﻛﺮﺓ ﺍﳊﺪﻳﺪ ﺗﻠﻚ‪ ،‬ﻭﻳﻨﺠﻤﺪ‪.‬‬ ‫ﹴ‬

‫ﺟﻤﻴﻊ ﻣﺎ ﰲ ﺍﻟﻜﻮﻥ ﻣﻦ ﺳﻌﻲ ﻭﺣﺮﻛﺔ‪ ،‬ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺩﻭﺭﺍﻥ ﺍﻟﺸﻤﻮﺱ ﰲ‬

‫ﹶ‬ ‫ﻭﻋﲆ ﻫﺬﺍ ﻓﻘﺲ‬
‫ﹺ‬
‫ﻭﺩﻭﺭﺍﲥﺎ ﻭﺍﻫﺘﺰﺍﺯﺍﲥﺎ‪ ..‬ﻓﻼ ﲡﺪ ﺃﺣﺪ ﹰﺍ‬ ‫ﺃﻓﻼﻛﻬﺎ ﻭﺍﻧﺘﻬﺎ ﹰﺀ ﺇﱃ ﺩﻭﺭﺍﻥ ﺍﻟﺬﺭﺍﺕ ‪-‬ﻛﺎﳌﻮﻟﻮﻱ ﺍﻟﻌﺎﺷﻖ‪-‬‬
‫ﹼﺇﻻ ﻭﳚﺮﻱ ﻋﲆ ﻗﺎﻧﻮﻥ ﺍﻟ ﹶﻘﺪﹶ ﺭ ﺍﻹﳍﻲ‪ ،‬ﻭﻳﻈﻬﺮ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻷﻣﺮ ﺍﻟﺘﻜﻮﻳﻨﻲ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﻳﺪ ﺍﻟﻘﺪﺭﺓ‬
‫ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﻭﺃﻣﺮﻩ ﻭﺇﺭﺍﺩﺗﻪ‪ ..‬ﺣﺘﻰ ﺇﻥ ﻛﻞ ﺫﺭﺓ‪ ،‬ﻭﻛﻞ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﻛﻞ ﺫﻱ ﺣﻴﺎﺓ‪،‬‬
‫ﹶ‬ ‫ﺍﻹﳍﻴﺔ ﻭﺍﳌﺘﻀﻤﻦ‬
‫ﺇﻧﲈ ﻫﻮ ﻛﺎﳉﻨﺪﻱ ﰲ ﺍﳉﻴﺶ‪ ،‬ﻟﻪ ﻋﻼﻗﺎﺕ ﻣﺘﺒﺎﻳﻨﺔ ﻭﻭﻇﺎﺋﻒ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺍﺭﺗﺒﺎﻃﺎﺕ ﻣﺘﻨﻮﻋﺔ ﻣﻊ ﻛﻞ‬
‫ﺩﺍﺋﺮﺓ ﻣﻦ ﺩﻭﺍﺋﺮﻩ‪ .‬ﻓﺎﻟﺬﺭﺓ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻋﻴﻨﻴﻚ ‪-‬ﻣﺜﻼﹰ‪ -‬ﳍﺎ ﻋﻼﻗﺔ ﻣﻊ ﺧﻼﻳﺎ ﺍﻟﻌﲔ‪ ،‬ﻭﻣﻊ ﹶﺃﻋﺼﺎﺏ‬
‫ﺍﻟﻌﲔ ﰲ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻣﻊ ﺍﻟﴩﺍﻳﲔ ﻭﺍﻷﻭﺭﺩﺓ ﰲ ﺍﳉﺴﻢ‪ ،‬ﻭﻋﲆ ﺃﺳﺎﺱ ﻫﺬﻩ ﺍﻟﻌﻼﻗﺎﺕ ﻭﺍﻟﺮﻭﺍﺑﻂ‬
‫ﹸﺗ ﹶﻌ ﱠﻴ ﹸﻦ ﳍﺎ ﻭﻇﻴﻔﺔ‪ ،‬ﻭﻋﲆ ﺿﻮﺋﻬﺎ ﺗﻨﺘﺞ ﻓﻮﺍﺋﺪ ﻭﻣﺼﺎﻟﺢ ﻭﻫﻜﺬﺍ‪..‬‬
‫ﻓﻘﺲ ﻋﲆ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ ﻛﻞ ﳾﺀ ﰲ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﻭﻋﲆ ﻫﺬﺍ ﺍﻷﺳﺎﺱ ﻓﺈﻥ ﱠ‬
‫ﻛﻞ ﳾﺀ ﰲ ﺍﻟﻮﺟﻮﺩ ﻳﺸﻬﺪ ﻋﲆ ﻭﺟﻮﺏ ﻭﺟﻮﺩ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ‬
‫ﻣﻦ ﺟﻬﺘﲔ‪:‬‬
‫ﻋﺎﺟﺰ ﻋﻦ ﺫﻟﻚ‪،‬‬
‫ﹲ‬ ‫ﺑﻮﻇﺎﺋﻒ ﺗﻔﻮﻕ ﻃﺎﻗﺘﹶﻪ ﺍﳌﺤﺪﻭﺩﺓ ﺑﺂﻻﻑ ﺍﳌﺮﺍﺕ‪ ،‬ﻣﻊ ﺃﻧﻪ‬
‫ﹶ‬ ‫ﺍﻷﻭﱃ‪ :‬ﻗﻴﺎ ﹸﻣﻪ‬
‫ﻓﻴﺸﻬﺪ ﺑﻠﺴﺎﻥ ﻋﺠﺰﻩ ﺇﺫﻥ ﻋﲆ ﻭﺟﻮﺩ ﺫﻟﻚ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ‪.‬‬
‫ﺗﻜﻮﻥ ﻧﻈﺎ ﹶﻡ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﺍﻧﺴﺠﺎﻡ ﻋﻤﻠﻪ ﻣﻊ ﺍﻟﻘﻮﺍﻧﲔ‬
‫ﺗﻮﺍﻓﻖ ﺣﺮﻛﺘﻪ ﻣﻊ ﺍﻟﺪﺳﺎﺗﲑ ﺍﻟﺘﻲ ﹼ‬
‫ﹸ‬ ‫ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺍﻟﺘﻲ ﺗﺪﻳﻢ ﺗﻮﺍﺯﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻓﻴﺸﻬﺪ ‪-‬ﲠﺬﺍ ﺍﻻﻧﺴﺠﺎﻡ ﻭﺍﻟﺘﻮﺍﻓﻖ‪ -‬ﻋﲆ ﻭﺟﻮﺩ ﺫﻟﻚ ﺍﻟﻌﻠﻴﻢ‬
‫ﺗﻌﺮﻑ ﺍﻟﻨﻈﺎﻡ ﻭﺍﳌﻮﺍﺯﻧﺔ‬
‫ﹶ‬ ‫ﺍﻟﻘﺪﻳﺮ‪ .‬ﺫﻟﻚ ﻷﻥ ﺟﻤﺎﺩ ﹰﺍ ﻛﺎﻟﺬﺭﺓ ‪-‬ﺃﻭ ﺣﴩﺓ ﻛﺎﻟﻨﺤﻠﺔ‪ -‬ﻻ ﺗﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺪﻗﻴﻘﺔ ﺍﳌﻬﻤﺔ ﺍﳌﺴﻄﻮﺭﺓ ﰲ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ‪ ..‬ﺇﺫ ﺃﻳﻦ ﺍﻟﺬﺭ ﹸﺓ ﻭﺍﻟﻨﺤﻠﺔ ﻣﻦ ﻗﺮﺍﺀﺓ‬
‫ﻳﺪ ﹶﻣﻦ ﻳﻘﻮﻝ‪﴾= < ; : 9 8﴿ :‬‬ ‫ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﹺ‬
‫)ﺍﻷﻧﺒﻴﺎﺀ‪ (١٠٤ :‬ﻓﻼ ﳚﺮﺅ ﺃﺣﺪﹲ ﺃﻥ ﻳﺮ ﹼﺩ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﻟﻠﺬﺭﺓ ﹼﺇﻻ ﹶﻣﻦ ﻳﺘﻮﻫﻢ ﺑﺤﲈﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ ﺃﳖﺎ ﲤﻠﻚ‬
‫ﻋﻴﻨ ﹰﺎ ﺑﺼﲑﺓ ﺗﺘﻤﻜﻦ ﲠﺎ ﻗﺮﺍﺀﺓ ﺍﳊﺮﻭﻑ ﺍﻟﺪﻗﻴﻘﺔ ﻟﺬﻟﻚ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ؟‪.‬‬
‫ﺩﺳﺎﺗﻴﺮ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﻭﺃﺣﻜﺎﻣﻪ ﹶﺩﺭﺟ ﹰﺎ ﰲ ﻏﺎﻳﺔ ﺍﳉﲈﻝ‪،‬‬
‫ﹶ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ ﻳﺪﺭﺝ‬
‫‪١٧٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﹴ‬
‫ﺣﺎﺟﺔ ﳐﺼﻮﺻﺔ ﻟﻪ‪.‬‬ ‫ﹴ‬
‫ﺧﺎﺻﺔ ﻟﺬﻟﻚ ﺍﻟﴚﺀ‪ ،‬ﻭﰲ ﺛﻨﺎﻳﺎ‬ ‫ﻭﻳﺠﻤﻠﻬﺎ ﰲ ﻏﺎﻳﺔ ﺍﻻﺧﺘﺼﺎﺭ‪ ،‬ﺿﻤﻦ ﹴ‬
‫ﻟﺬﺓ‬ ‫ﹸ‬
‫ﻓﺈﺫﺍ ﻣﺎ ﻋﻤﻞ ﺍﻟﺸﻲ ﹶﺀ ﻭﻓﻖ ﺗﻠﻚ ﺍﻟﻠﺬﺓ ﺍﳋﺎﺻﺔ ﻭﺍﳊﺎﺟﺔ ﺍﳌﺨﺼﻮﺻﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﻤﺘﺜﻞ ‪-‬ﻣﻦ ﺣﻴﺚ ﻻ‬
‫ﻳﺸﻌﺮ‪ -‬ﺃﺣﻜﺎﻡ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ‪.‬‬
‫ﻓﻤﺜﻼﹰ‪ :‬ﺇﻥ ﺍﻟﺒﻌﻮﺿﺔ ﰲ ﺣﲔ ﻣﻮﻟﺪﻫﺎ ﻭﳎﻴﺌﻬﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺗﻨﻄﻠﻖ ﻣﻦ ﺑﻴﺘﻬﺎ ﻭﲥﺎﺟﻢ ﻭﺟ ﹶﻪ‬
‫ﻭﺗﻤﺼﻪ ﻣﺼ ﹰﺎ‪،‬‬ ‫ﻭﺗﻔﺠﺮ ﺑﻪ ﺍﻟﺴﺎﺋﻞ ﺍﳊﻴﻮﻱ‪،‬‬ ‫ﹺ‬
‫ﻭﺧﺮﻃﻮﻣﻬﺎ ﺍﻟﺪﻗﻴﻖ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻭﺗﴬﺑﻪ ﺑﻌﺼﺎﻫﺎ ﺍﻟﻄﻮﻳﻠﺔ‬
‫ﹼ‬ ‫ﹼ‬
‫ﻭﻫﻲ ﰲ ﻫﺬﺍ ﺍﳍﺠﻮﻡ ﺗﹸﻈﻬﺮ ﺑﺮﺍﻋﺔ ﻋﺴﻜﺮﻳﺔ ﻓﺎﺋﻘﺔ‪..‬‬
‫ﺗﹸﺮ￯ ﹶﻣﻦ ﻋ ﹼﻠﻢ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ ﺍﻟﺼﻐﲑ ﺍﻟﺬﻱ ﺃﺗﻰ ﺣﺪﻳﺜ ﹰﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻴﺲ ﻟﻪ ﻣﻦ ﲡﺮﺑﺔ‬
‫ﺳﺎﺑﻘﺔ‪ ،‬ﻫﺬﻩ ﺍﳌﻬﺎﺭﺓ ﺍﻟﺒﺎﺭﻋﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﻔﻨﻮﻥ ﺍﳊﺮﺑﻴﺔ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻹﺗﻘﺎﻥ ﰲ ﺍﻟﺘﻔﺠﲑ‪ ،‬ﻓﻤﻦ ﺃﻳﻦ‬
‫ﻛﻨﺖ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻨﻪ‪ ،‬ﳌﺎ ﻛﻨﺖ ﺃﺗﻌﻠﻢ‬ ‫ﺍﻛﺘﺴﺐ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ؟‪ ..‬ﻓﺄﻧﺎ ﻫﺬﺍ ﺍﻟﺴﻌﻴﺪ ﺍﳌﺴﻜﲔ ﺍﻋﱰﻑ ﺑﺄﲏ ﻟﻮ ﹸ‬
‫ﻭﻓﺮ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﻣﻮﺭ ﺍﻟﺪﻗﻴﻘﺔ ﰲ ﺍﺳﺘﺨﺮﺍﺝ ﺍﻟﺴﺎﺋﻞ‬
‫ﻛﺮ ﹼ‬‫ﺗﻠﻚ ﺍﳌﻬﺎﺭﺓ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻔﻨﻮﻥ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻣﻦ ﹼ‬
‫ﺍﳊﻴﻮﻱ ﹼﺇﻻ ﺑﻌﺪ ﲡﺎﺭﺏ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﺩﺭﻭﺱ ﻋﺪﻳﺪﺓ‪ ،‬ﻭﻣﺪﺓ ﻣﺪﻳﺪﺓ‪.‬‬
‫ﻓﻘﺲ ﻋﲆ ﺍﻟﺒﻌﻮﺿﺔ ﺍﻟﻨﺤ ﹶﻠﺔ ﺍﳌﻠﻬﻤﺔ ﻭ ﺍﻟﻌﻨﻜﺒﻮﺕ ﻭ ﹶ‬
‫ﺍﻟﺒﻠﺒﻞ ﺍﻟﻨﺎﺳﺞ ﻟﻌﺸﻪ ﻧﺴﺠ ﹰﺎ ﺑﺪﻳﻌ ﹰﺎ‪ ،‬ﺑﻞ‬
‫ﻳﻤﻜﻨﻚ ﻗﻴﺎﺱ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻋﲆ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺃﻳﻀ ﹰﺎ‪.‬‬
‫ﺟﻞ ﺟﻼﻟﻪ ﻗﺪ ﺳ ﹼﻠﻢ ﺑﻴﺪ ﻛﻞ ﹴ‬
‫ﻓﺮﺩ ﻣﻦ ﺍﻷﺣﻴﺎﺀ »ﺑﻄﺎﻗﺔ ﺗﺬﻛﺮﺓ« ﻣﻜﺘﻮﺑ ﹰﺔ‬ ‫ﻧﻌﻢ ﺇﻥ ﺍﳉﻮﺍﺩ ﺍﳌﻄﻠﻖ ﹼ‬
‫ﻣﻨﻬﺎﺝ ﺃﻭﺍﻣﺮﻩ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪ ،‬ﻭﻓﻬﺮﺱ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ‬
‫ﹶ‬ ‫ﺑﻤﺪﺍﺩ ﺍﻟﻠﺬﺓ ﻭﺣﱪ ﺍﻻﺣﺘﻴﺎﺝ‪ ،‬ﹶﻓﺄﻭﺩﻉ ﺳﺒﺤﺎﻧﻪ ﻓﻴﻬﺎ‬
‫ﻳﺨﺺ ﺍﻟﻨﺤﻞ ﻣﻦ ﺩﺳﺎﺗﲑ‬
‫ﹼ‬ ‫ﺍﻟﻔﺮ ﹸﺩ ﻣﻦ ﻭﻇﺎﺋﻒ‪ ..‬ﻓﺴﺒﺤﺎﻧﻪ ﻣﻦ ﺣﻜﻴﻢ ﺫﻱ ﺟﻼﻝ‪ ،‬ﻛﻴﻒ ﹶﺃﺩﺭﺝ ﻣﺎ‬
‫ﻭﺳﻄﺮﻫﺎ ﰲ ﺭﺃﺱ ﺍﻟﻨﺤﻠﺔ‪ ،‬ﻭﺟﻌﻞ ﻣﻔﺘﺎﺣﻬﺎ ﻟﺬ ﹰﺓ ﺧﺎﺻﺔ‬
‫ﹶ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﰲ ﺗﻠﻚ »ﺍﻟﺘﺬﻛﺮﺓ« ﺍﻟﺼﻐﲑﺓ‬
‫ﺑﺎﻟﻨﺤﻠﺔ ﺍﻟﺪﺍﺋﺒﺔ‪ ،‬ﻟﺘﻔﺘﺢ ﺑﻪ ﺗﻠﻚ »ﺍﻟﺘﺬﻛﺮﺓ« ﺍﳌﻮﺩﻋﺔ ﰲ ﺩﻣﺎﻏﻬﺎ ﻭﺗﻘﺮﺃ ﻣﻨﻬﺎﺝ ﻋﻤﻠﻬﺎ ﻓﻴﻬﺎ ﻭﺗﺪﺭﻙ‬
‫ﻭﻇﻴﻔﺘﻬﺎ‪ ،‬ﻭﺗﺴﻌﻰ ﻭﺗﺠﺪﹼ ﻭﻓﻘﻬﺎ‪ ،‬ﻭﺗﱪﺯ ﺣﻜﻤ ﹰﺔ ﻣﻦ ﺍﳊﻜﻢ ﺍﳌﻜﻨﻮﻧﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿‪) ﴾Z Y X W‬ﺍﻟﻨﺤﻞ‪(٦٨ :‬‬

‫ﺣﻖ ﺍﻟﻔﻬﻢ ﻓﻘﺪ ﻓﻬﻤﺖ‬

‫ﻛﻨﺖ ﻗﺪ ﻓﻬﻤﺘﻬﺎ ﱠ‬ ‫ﻓﻴﺎ ﹶﻣﻦ ﻳﻘﺮﺃ ﺃﻭ ﻳﺴﻤﻊ ﻫﺬﻩ ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﻟﺜﺎﻣﻨﺔ! ﹾ‬
‫ﺇﻥ ﹶ‬
‫ﺇﺫﻥ ﺳﺮ ﹰﺍ ﻣﻦ ﺃﴎﺍﺭ‪) ﴾ 9 8 7 6 5 ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪.(١٥٦:‬‬

‫ﻭﺃﺩﺭﻛﺖ ﺣﻘﻴﻘ ﹰﺔ ﻣﻦ ﺣﻘﺎﺋﻖ‪) ﴾o n m l k j ﴿ :‬ﺍﻹﴎﺍﺀ‪(٤٤ :‬‬

‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٧٨‬‬
‫ﻭﺗﻮﺻﻠﺖ ﺇﱃ ﺩﺳﺘﻮﺭ ﻣﻦ ﺩﺳﺎﺗﲑ‪:‬‬
‫ﹶ‬
‫﴿ ¼ ½ ¾ ¿ ‪) ﴾Å Ä Ã Â Á À‬ﻳﺲ‪(٨٢:‬‬

‫ﻭﺗﻌﻠﻤﺖ ﻣﺴﺄﻟﺔ ﻟﻄﻴﻔﺔ ﻣﻦ ﻣﺴﺎﺋﻞ‪:‬‬

‫﴿ ‪) ﴾Î Í Ì Ë Ê É È Ç‬ﻳﺲ‪(٨٣ :‬‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻨﺒﻮﺓ ﰲ ﺍﻟﺒﴩﻳﺔ ﻓﺬﻟﻜ ﹸﺔ ﺍﳋﲑ ﻭﺧﻼﺻﺔ ﺍﻟﻜﲈﻝ ﻭﺃﺳﺎﺳﻪ‪ .‬ﻭﺃﻥ ﺍﻟﺪﻳﻦ ﺍﳊﻖ‬
‫ﻣﺠﺮﺩ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﺣﺴﻨ ﹰﺎ ﺳﺎﻃﻌ ﹰﺎ‪ ،‬ﻭﻓﻴﻀ ﹰﺎ ﻭﺍﺳﻌ ﹰﺎ‬
‫ﻣﻨﺰﻩ ﻭﲨﺎﻝ ﹼ‬ ‫ﻓﻬﺮﺱ ﺍﻟﺴﻌﺎﺩﺓ‪ .‬ﻭﺃﻥ ﺍﻹﻳﲈﻥ ﹸﺣﺴ ﹲﻦ ﹼ‬ ‫ﹸ‬
‫ﺍﻟﺤﻖ ﻭﺍﳊﻘﻴﻘﺔ ﰲ‬ ‫ﱡ‬ ‫ﻣﺸﺎﻫﺪﹲ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﻓﺒﺎﻟﺒﺪﺍﻫﺔ ﻳﻜﻮﻥ‬
‫ﹶ‬ ‫ﺳﺎﻣﻴ ﹰﺎ‪ ،‬ﻭﺣﻘ ﹰﺎ ﻇﺎﻫﺮ ﹰﺍ‪ ،‬ﻭﻛﻤﺎ ﹰ‬
‫ﻻ ﻓﺎﺋﻘ ﹰﺎ‬
‫ﺟﺎﻧﺐ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﰲ ﻳﺪ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺗﻜﻮﻥ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﴩ ﻭﺍﳋﺴﺎﺭﺓ ﰲ ﳐﺎﻟﻔﻴﻬﻢ‪.‬‬
‫ﻓﺈﻥ ﺷﺌﺖ ﻓﺎﻧﻈﺮ ﺇﱃ ﻣﺜﺎﻝ ﻭﺍﺣﺪ ﻣﻦ ﺑﲔ ﺃﻟﻮﻑ ﺍﻷﻣﺜﻠﺔ ﻋﲆ ﳏﺎﺳﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺘﻲ ﺟﺎﺀ ﲠﺎ‬
‫ﻗﻠﻮﺏ ﺍﳌﻮﺣﺪﻳﻦ ﰲ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‬‫ﹶ‬ ‫ﻳﻮﺣﺪ ﺑﺎﻟﻌﺒﺎﺩﺓ‬
‫ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻫﻮ‪ :‬ﺃﻥ ﺍﻟﻨﺒﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﱢ‬
‫ﻭﺍﳉﻤﻌﺔ ﻭﺍﳉﲈﻋﺔ‪ ،‬ﻭﳚﻤﻊ ﹶﺃﻟﺴﻨﺘﻬﻢ ﺟﻤﻴﻌ ﹰﺎ ﻋﲆ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ‪ .‬ﺣﺘﻰ ﻳﻘﺎﺑﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻋﻈﻤﺔ‬
‫ﹴ‬
‫ﻭﺃﻟﺴﻨﺔ ﻻ ﲢﺪ ﻭﺑﺪﻋﻮﺍﲥﺎ‪ ،‬ﻣﺘﻌﺎﻭﻧ ﹰﺎ‬ ‫ﹴ‬
‫ﻗﻠﻮﺏ‬ ‫ﺍﳋﻄﺎﺏ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﳌﻌﺒﻮﺩ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﺑﺄﺻﻮﺍﺕ‬
‫ﺍﻟﺠﻤﻴﻊ ﻋﺒﻮﺩﻳ ﹰﺔ ﻭﺍﺳﻌ ﹰﺔ ﺟﺪ ﹰﺍ ﺇﺯﺍﺀ ﻋﻈﻤﺔ ﹸﺃﻟﻮﻫﻴﺔ ﺍﳌﻌﺒﻮﺩ ﺍﳊﻖ ﹶ‬
‫ﻓﻜﺄﻥ ﻛﺮﺓ‬ ‫ﹸ‬ ‫ﻣﺘﺴﺎﻧﺪ ﹰﺍ‪ ،‬ﺑﺤﻴﺚ ﹸﻳﻈﻬﺮ‬
‫ﺍﻷﺭﺽ ﺑﺮ ﱠﻣﺘﻬﺎ ﻫﻲ ﺍﻟﺘﻲ ﺗﻨﻄﻖ ﺑﺬﻟﻚ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﺗﺪﻋﻮ ﺑﺬﻟﻚ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﺗﺼ ﹼﻠﻰ ﷲ ﺑﺄﻗﻄﺎﺭﻫﺎ ﻭﲤﺘﺜﻞ‬
‫ﺍﻷﻣﺮ ﺍﻟﻨﺎﺯﻝ ﺑﺎﻟﻌﺰﺓ ﻭﺍﻟﻌﻈﻤﺔ ﻣﻦ ﻓﻮﻕ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﺴﺒﻊ‪:‬‬
‫ﺑﺄﺭﺟﺎﺋﻬﺎ ﹶ‬
‫﴿‪) ﴾l k‬ﺍﻟﺒﻘﺮﺓ‪(٤٣:‬‬

‫ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﺍﳌﺨﻠﻮﻕ ﺍﻟﻀﻌﻴﻒ ﺍﻟﺼﻐﲑ ﺍﻟﺬﻱ ﻫﻮ ﻛﺎﻟﺬﺭﺓ ﰲ ﻫﺬﻩ‬ ‫ﹸ‬ ‫ﻭﲠﺬﺍ ﺍﻹﲢﺎﺩ ﺻﺎﺭ‬
‫ﺍﻟﻌﻮﺍﱂ‪ ،‬ﻋﺒﺪ ﹰﺍ ﻣﺤﺒﻮﺑ ﹰﺎ ﻟﺪ￯ ﺧﺎﻟﻖ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻣﻦ ﺟﻬﺔ ﻋﻈﻤﺔ ﻋﺒﻮﺩﻳﺘﻪ ﻟﻪ‪ ،‬ﻭ ﹶﺃﺻﺒﺢ‬
‫ﺧﻠﻴﻔ ﹶﺔ ﺍﻷﺭﺽ ﻭﺳﻠﻄﺎﻧﹶﻬﺎ‪ ،‬ﻭﺳﻴﺪ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺭﺋﻴﺴﻬﺎ‪ ،‬ﻭﻏﺎﻳﺔ ﺧﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﻧﺘﻴﺠﺘﻬﺎ‪ .‬ﹶﺃﺭﺃﻳﺖ‬
‫ﺃﺻﻮﺍﺕ ﺍﳌﻜﱪﻳﻦ ﺍﻟﺒﺎﻟﻐﲔ ﻣﺌﺎﺕ‬
‫ﹸ‬ ‫ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﺃﻳﻀ ﹰﺎ ‪-‬ﻛﲈ ﻫﻮ ﰲ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‪-‬‬
‫ﻭﺍﺗﺤﺪﺕ ﺟﻤﻴ ﹸﻌﻬﺎ‬
‫ﹾ‬ ‫ﺍﳌﻼﻳﲔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺑـ»ﺍﷲ ﺃﻛﱪ« ﻋﻘﺐ ﺍﻟﺼﻠﻮﺍﺕ ﻭﻻﺳﻴﲈ ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪،‬‬
‫ﰲ ﺁﻥ ﻭﺍﺣﺪ ﺃﻣﺎ ﻛﺎﻧﺖ ﻣﺘﺴﺎﻭﻳﺔ ﻟﺼﻮﺕ ﺗﻜﺒﲑﺓ »ﺍﷲ ﺃﻛﱪ« ﺗﻄﻠﻘﻬﺎ ﻛﺮ ﹸﺓ ﺍﻷﺭﺽ ﻭﻣﺘﻨﺎﺳﺒ ﹰﺔ ﻣﻊ‬
‫‪١٧٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﺍﻟﻤﻮﺣﺪﻳﻦ ﰲ ﺁﻥ‬
‫ﹼ‬ ‫ﺿﺨﺎﻣﺘﻬﺎ ﻭﺍﻟﺘﻲ ﺃﺻﺒﺤﺖ ﻛﺄﳖﺎ ﺇﻧﺴﺎﻥ ﺿﺨﻢ‪ ،‬ﺇﺫ ﺑﺎﲢﺎﺩ ﺗﻜﺒﲑﺍﺕ ﺃﻭﻟﺌﻚ‬
‫ﻭﺍﺣﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﺗﻜﺒﲑ ﹲﺓ ﻋﻈﻴﻤﺔ ﺟﺪ ﹰﺍ ﻛﺄﻥ ﺍﻷﺭﺽ ﺗﻄﻠﻘﻬﺎ‪ ،‬ﺑﻞ ﻛﺄﻥ ﺍﻷﺭﺽ ﺗﺘﺰﻟﺰﻝ ﺯﻟﺰﺍﳍﺎ ﰲ‬
‫ﺻﻼﺓ ﺍﻟﻌﻴﺪ‪ .‬ﺇﺫ ﺗﻜ ﹼﺒﺮ ﺍﷲ ﺑﺘﻜﺒﲑ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺄﻗﻄﺎﺭﻩ ﻭﺃﻭﺗﺎﺩﻩ ﻭﺗﺴ ﹼﺒﺤﻪ ﺑﺘﺴﺒﻴﺤﻬﻢ ﻭﺃﺫﻛﺎﺭﻫﻢ‬
‫ﺍﻟﻤﺸﺮﻓﺔ ﺍﻟﺘﻲ ﻫﻲ ﹺﻗﺒﻠﺘﹸﻬﺎ‪ ،‬ﻭﺗﻜ ﹼﺒﺮ ﺑـ»ﺍﷲ ﺃﻛﱪ« ﺑﻠﺴﺎﻥ ﹶﻋ ﹶﺮﻓﺔ ﻣﻦ‬
‫ﹼ‬ ‫ﻓﺘﻨﻮﻱ ﻣﻦ ﺻﻤﻴﻢ ﻗﻠﺐ ﻛﻌﺒﺘﻬﺎ‬
‫ﻼ ﰲ ﻫﻮﺍﺀ ﻛﻬﻮﻑ ﺃﻓﻮﺍﻩ ﲨﻴﻊ ﺍﳌﺆﻣﻨﲔ ﺍﳌﻨﺘﴩﻳﻦ‬ ‫ﻓﺒﺘﻤﻮﺝ ﺻﺪ￯ »ﺍﷲ ﺃﻛﱪ« ﻣﺘﻤﺜ ﹰ‬
‫ﹼ‬ ‫ﻓﻢ ﻣﻜﺔ ﺍﳌﻜﺮﻣﺔ‪.‬‬
‫ﰲ ﺍﻟﻌﺎﱂ ﺑﻤﺜﻞ ﲤﻮﺝ ﻣﺎ ﻻ ﳛﺪ ﻣﻦ ﺍﻟﺼﺪ￯ ﰲ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﻣﻦ »ﺍﷲ ﺃﻛﱪ«‪ .‬ﺑﻞ ﺗﺘﻤﻮﺝ ﺗﻠﻚ‬
‫ﺍﻟﺘﻜﺒﲑﺍﺕ ﻭﺍﻷﺫﻛﺎﺭ ﰲ ﺃﻗﻄﺎﺭ ﺍﻟﺴﲈﻭﺍﺕ ﻭﻋﻮﺍﱂ ﺍﻟﱪﺯﺥ‪ .‬ﻓﺎﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺟﻌﻞ ﻫﺬﻩ ﺍﻷﺭﺽ‬
‫ﺳﺎﺟﺪ ﹰﺓ ﻋﺎﺑﺪ ﹰﺓ ﻟﻪ ﻭﻫﻴﺄﻫﺎ ﻟﺘﻜﻮﻥ ﻣﺴﺠﺪ ﹰﺍ ﻟﻌﺒﺎﺩﻩ ﻭﻣﻬﺪ ﹰﺍ ﳌﺨﻠﻮﻗﺎﺗﻪ‪ .‬ﻓﻨﺤﻤﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﻧﺴ ﹼﺒﺤﻪ‬
‫ﻭﻧﻜ ﹼﺒﺮﻩ ﺑﻌﺪﺩ ﺫﺭﺍﺕ ﺍﻷﺭﺽ ﻭﻧﺮﻓﻊ ﺇﻟﻴﻪ ﺣﻤﺪ ﹰﺍ ﺑﻌﺪﺩ ﻣﻮﺟﻮﺩﺍﺗﻪ ﺃﻥ ﺟﻌﻠﻨﺎ ﻣﻦ ﺃﻣﺔ ﳏﻤﺪ ﷺ ﺍﻟﺬﻱ‬
‫ﻋ ﹼﻠﻤﻨﺎ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﻟﻌﺎﴍﺓ‬
‫ﺃﳞﺎ ﺍﻟﺴﻌﻴﺪ ﺍﻟﻐﺎﻓﻞ ﺍﳌﺘﺨﺒﻂ ﺑﺴﻮﺀ ﺣﺎﻟﻪ! ﺍﻋﻠﻢ‪ ،‬ﱠ‬
‫ﺃﻥ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﻮﺭ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﻭﺇﱃ ﻣﺸﺎﻫﺪﺓ ﲡﻠﻴﺎﺗﻪ ﰲ ﻣﺮﺍﻳﺎ ﺍﻵﻳﺎﺕ ﻭﺍﻟﺸﻮﺍﻫﺪ ﻭﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻣﻦ ﻣﺴﺎﻣﺎﺕ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻟﺪﻻﺋﻞ‬
‫ﻭﻭﺭﺩ ﺇﱃ ﻗﻠﺒﻚ‪ ،‬ﻭﺗﻈﺎﻫﺮ ﺇﱃ‬
‫ﻧﻮﺭ ﺟﺮ￯ ﻋﻠﻴﻚ‪ ،‬ﹶ‬ ‫ﺗﺘﺠﺴﺲ ﺑﺄﺻﺎﺑﻊ ﺍﻟﺘﻨﻘﻴﺪ ﻋﲆ ﻛﻞ ﹴ‬ ‫ﹼ‬ ‫ﻳﻘﺘﴤ ﹼﺃﻻ‬
‫ﺗﺠﺮﺩ ﻣﻦ ﺃﺳﺒﺎﺏ‬ ‫ﻭﺃﻻ ﺗﻨﻘﺪﻩ ﺑﻴﺪ ﺍﻟﱰﺩﺩ‪ .‬ﻓﻼ ﺗﻤﺪﹼ ﻥ ﻳﺪﻙ ﻷﺧﺬ ﹴ‬
‫ﻧﻮﺭ ﺃﺿﺎﺀ ﻟﻚ‪ .‬ﺑﻞ ﹼ‬ ‫ﻋﻘﻠﻚ‪ ،‬ﹼ‬
‫ﻭﺗﻮﺟﻪ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﲏ ﻗﺪ ﺷﺎﻫﺪﺕ ﺃﻥ ﺷﻮﺍﻫﺪ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﺑﺮﺍﻫﻴﻨﻬﺎ‬
‫ﹼ‬ ‫ﻭﺗﻌﺮﺽ ﻟﺬﻟﻚ ﺍﻟﻨﻮﺭ‪،‬‬
‫ﺍﻟﻐﻔﻠﺔ‪ ،‬ﹼ‬
‫ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫ﺤﺲ‪ ،‬ﻭﻟﻜﻦ ﻻ ﹸﻳﻤﺴﻚ ﺑﺎﻷﺻﺎﺑﻊ‪ .‬ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﻋﻠﻴﻚ‬
‫ﻗﺴﻢ ﻣﻨﻬﺎ‪ :‬ﻛﺎﳌﺎﺀ‪ ،‬ﹸﻳﺮ￯ ﻭ ﹸﻳ ﹼ‬
‫ﺑﺎﻟﺘﺠﺮﺩ ﻋﻦ ﺍﳋﻴﺎﻻﺕ‪ ،‬ﻭﺍﻻﻧﻐﲈﺱ ﻓﻴﻪ ﺑﻜﻠﻴﺘﻚ‪ ،‬ﻓﻼ ﺗﺘﺠﺴﺲ ﺑﺈﺻﺒﻊ ﺍﻟﺘﻨﻘﻴﺪ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﻴﻞ‬ ‫ﹼ‬
‫ﻭﻳﺬﻫﺐ‪ ،‬ﺇﺫ ﻻ ﻳﺮﴇ ﻣﺎ ﹸﺀ ﺍﳊﻴﺎﺓ ﺫﻟﻚ ‪ ،‬ﺑﺎﻹﺻﺒﻊ ﻣﺤ ﹰ‬
‫ﻼ‪.‬‬
‫ﻓﺘﻮﺟﻪ ﻟﻨﻔﺤﺎﺕ‬
‫ﺤﺲ ﻭﻟﻜﻦ ﻻ ﹸﻳﺮ￯‪ ،‬ﻭﻻ ﹸﻳﺘﺨﺬ ﻭﻻ ﹸﻳﺴﺘﻤﺴﻚ‪ ،‬ﱠ‬ ‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﲏ‪ :‬ﻛﺎﳍﻮﺍﺀ‪ ،‬ﹸﻳ ﹼ‬
‫ﻧﻈﺮﺕ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﺴﻢ ﺑﻴﺪ‬
‫ﹶ‬ ‫ﻭﺗﻌﺮﺽ ﳍﺎ‪ ،‬ﻭﻗﺎﺑﹺﻠﻬﺎ ﺑﻮﺟﻬﻚ ﻭﻓﻤﻚ ﻭﺭﻭﺣﻚ‪ ،‬ﹾ‬
‫ﻓﺈﻥ‬ ‫ﺗﻠﻚ ﺍﻟﺮﲪﺔ‪ ،‬ﹼ‬
‫ﺍﻟﱰﺩﺩ ﻭﺍﻟﺮﻳﺐ ﻭﻣﺪﺩﺕ ﺇﻟﻴﻪ ﻳﺪ ﺍﻟﺘﻨﻘﻴﺪ‪ ،‬ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﺍﻻﻧﺘﻌﺎﺵ ﺭﻭﺣﻴ ﹰﺎ‪ ،‬ﻓﺈﻧﻪ ﻳﻨﻄﻠﻖ‪ ،‬ﺇﺫ ﻻ ﻳﺘﺨﺬ ﻳﺪﻙ‬
‫ﻣﺴﻜﻨ ﹰﺎ ﻟﻪ ﻭﻻ ﻳﺮﴇ ﲠﺎ ﻣﻨﺰ ﹰ‬
‫ﻻ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٨٠‬‬
‫ﻓﺘﻌﺮﺽ‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻬﻮ ﻛﺎﻟﻨﻮﺭ‪ ،‬ﹸﻳﺮ￯ ﻭﻟﻜﻦ ﻻ ﹸﻳﺤﺲ‪ ،‬ﻭﻻ ﻳﺆﺧﺬ ﻭﻻ ﻳﺴﺘﻤﺴﻚ‪ ،‬ﹼ‬
‫ﻭﺗﻮﺟﻪ ﺇﻟﻴﻪ ﺑﺒﴫﻙ‪ ،‬ﺛﻢ ﺍﻧﺘﻈﺮ‪ ،‬ﻓﻠﺮﺑﲈ ﻳﺄﰐ ﺑﺬﺍﺗﻪ ﻭﻣﻦ‬
‫ﹼ‬ ‫ﻟﻪ ﻭﻗﺎﺑﻠﻪ ﺑﺒﺼﲑﺓ ﻗﻠﺒﻚ ﻭﻧﻈﺮ ﺭﻭﺣﻚ‪،‬‬
‫ﻧﻔﺴﻪ‪ .‬ﻷﻥ ﺍﻟﻨﻮﺭ ﻻ ﻳﺆﺧﺬ ﺑﺎﻟﻴﺪ‪ ،‬ﻭﻻ ﹸﻳﺼﺎﺩ ﺑﺎﻷﺻﺎﺑﻊ‪ ،‬ﺑﻞ ﺑﻨﻮﺭ ﺍﻟﺒﺼﲑﺓ ﹸﻳﺼﺎﺩ‪ .‬ﻓﺈﺫﺍ ﻣﺪﺩﺕ ﺇﻟﻴﻪ‬
‫ﻳﺪ ﹰﺍ ﻣﺎﺩﻳﺔ ﺣﺮﻳﺼ ﹰﺔ‪ ،‬ﻭﻭﺯﻧﺘﹶﻪ ﺑﻤﻮﺍﺯﻳﻦ ﻣﺎﺩﻳﺔ‪ ،‬ﻓﺈﻧﻪ ﳜﺘﻔﻲ ﻭﺇﻥ ﱂ ﻳﻨﻄﻔﺊ‪ ،‬ﻷﻥ ﻧﻮﺭ ﹰﺍ ﻛﻬﺬﺍ ﻣﺜﻠﲈ ﺃﻧﻪ‬
‫ﺑﺎﻟﻤﺎﺩﻱ ﺣﺒﺴ ﹰﺎ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﺑﺎﻟﻘﻴﺪ ﺃﺑﺪ ﹰﺍ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﺮﴇ ﺑﺎﻟﻜﺜﻴﻒ ﻣﺎﻟﻜ ﹰﺎ ﻭﺳﻴﺪ ﹰﺍ ﻋﻠﻴﻪ‪.‬‬
‫ﹼ‬ ‫ﻻ ﻳﺮﴇ‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﳊﺎﺩﻳﺔ ﻋﴩﺓ‬

‫ﺍﻧﻈﺮ ﺇﱃ ﺩﺭﺟﺔ ﺭﲪﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻮﺍﺳﻌﺔ ﻭﺷﻔﻘﺘﻪ ﺍﻟﻌﻈﻴﻤﺔ ﻋﲆ ﲨﻬﻮﺭ ﺍﻟﻌﻮﺍﻡ ﻭﻣﺮﺍﻋﺎﺗﻪ‬
‫ﻟﺒﺴﺎﻃﺔ ﺃﻓﻜﺎﺭﻫﻢ ﻭﻧﻈﺮﻫﻢ ﻏﲑ ﺍﻟﺜﺎﻗﺐ ﺇﱃ ﺃﻣﻮﺭ ﺩﻗﻴﻘﺔ‪ ،‬ﺍﻧﻈﺮ ﻛﻴﻒ ﻳﻜﺮﺭ ﻭ ﹸﻳﻜﺜﺮ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﻮﺍﺿﺤﺔ ﺍﳌﺴﻄﻮﺭﺓ ﰲ ﺟﺒﺎﻩ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻓ ﹸﻴﻘﺮﺋﻬﻢ ﺍﳊﺮﻭﻑ ﺍﻟﻜﺒﲑﺓ ﺍﻟﺘﻲ ﺗﹸﻘﺮﺃ ﺑﻜﲈﻝ‬
‫ﺍﻟﺴﻬﻮﻟﺔ‪ ،‬ﻛﺨﻠﻖ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺇﻧﺰﺍﻝ ﺍﳌﺎﺀ ﻣﻦ ﺍﻟﺴﲈﺀ‪ ،‬ﻭﺇﺣﻴﺎﺀ ﺍﻷﺭﺽ‪ ..‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ‬
‫ﻳﻮﺟﻪ ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﺍﳊﺮﻭﻑ ﺍﻟﺪﻗﻴﻘﺔ ﺍﳌﻜﺘﻮﺑﺔ ﰲ ﺍﳊﺮﻭﻑ ﺍﻟﻜﺒﲑﺓ ﹼﺇﻻ ﻧﺎﺩﺭ ﹰﺍ‪ ،‬ﻛﻴﻼ‬
‫ﺍﻵﻳﺎﺕ‪ .‬ﻭﻻ ﹼ‬
‫ﻳﺼﻌﺐ ﻋﻠﻴﻬﻢ ﺍﻷﻣﺮ‪.‬‬
‫ﺛﻢ ﺍﻧﻈﺮ ﺇﱃ ﺟﺰﺍﻟﺔ ﺑﻴﺎﻥ ﺍﻟﻘﺮﺁﻥ ﻭﺳﻼﺳﺔ ﺃﺳﻠﻮﺑﻪ ﻭﻓﻄﺮﻳﺘﻪ‪ ،‬ﻛﻴﻒ ﻳﺘﻠﻮ ﻋﲆ ﺍﻹﻧﺴﺎﻥ‬
‫ﹶ‬
‫ﺍﻟﻘﺮﺁﻥ ﻗﺮﺍﺀ ﹲﺓ ﳌﺎ ﰲ ﻛﺘﺎﺏ‬ ‫ﻣﺎ ﻛﺘﺒ ﹾﺘﻪ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﰲ ﺻﺤﺎﺋﻒ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﻦ ﹴ‬
‫ﺁﻳﺎﺕ ﺣﺘﻰ ﻛﺄﻥ‬ ‫ﹸ‬ ‫ﹸ‬
‫ﹴ‬
‫ﺑﻘﻠﺐ‬ ‫ﺍﻟﻤﺼﻮﺭ ﻭﺃﻓﻌﺎﻟﻪ ﺍﳊﻜﻴﻤﺔ‪ .‬ﻓﺈﻥ ﺷﺌﺖ ﺍﺳﺘﻤﻊ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺃﻧﻈﻤﺘﻬﺎ‪ ،‬ﻭﺗﻼﻭ ﹲﺓ ﻟﺸﺆﻭﻥ ﺑﺎﺭﺋﻬﺎ ﹼ‬
‫ﺷﻬﻴﺪ ﻟﻘﻮﻟﻪ ﺗﻌﺎﱃ‪) ﴾" !﴿ :‬ﺍﻟﻨﺒﺄ‪ (١:‬ﻭ ﴿‪) ﴾ Z Y X W‬ﺁﻝ ﻋﻤﺮﺍﻥ‪(٢٦:‬‬
‫ﻭﺃﻣﺜﺎﳍﲈ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ‪.‬‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﴩﺓ‬

‫ﻳﺎ ﺃﺣﺒﺎﺋﻲ ﺍﳌﺴﺘﻤﻌﲔ ﳍﺬﻩ ﺍﻟﻤﺬﻛﱢﺮﺍﺕ‪ ،‬ﺍﻋﻠﻤﻮﺍ! ﺃﲏ ﻗﺪ ﹶﺃﻛﺘﺐ ﹼ‬
‫ﺗﻀﺮﻉ ﻗﻠﺒﻲ ﺇﱃ ﺭ ﹼﺑﻲ ﻣﻊ ﺃﻥ‬
‫ﻻ ﻋﻨﻲ ﺇﺫﺍ ﹶﺃﺳﻜﺖ‬ ‫ﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﹸﻳﺴﺘﹶﺮ ﻭﻻ ﹸﻳﺴ ﹶﻄﺮ‪ ،‬ﺭﺟﺎ ﹰﺀ ﻣﻦ ﺭﲪﺘﻪ ﺗﻌﺎﱃ ﺃﻥ ﻳﻘﺒﻞ ﻧﹸﻄﻖ ﻛﺘﺎﰊ‪ ،‬ﺑﺪ ﹰ‬
‫ﻓﻨﻄﻖ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﻟﻤﻮﺕ ﻟﺴﺎﲏ‪ ..‬ﻧﻌﻢ‪ ،‬ﻻ ﺗﺴﻊ ﺗﻮﺑ ﹸﺔ ﻟﺴﺎﲏ ﰲ ﻋﻤﺮﻱ ﺍﻟﻘﺼﲑ ﻛﻔﺎﺭ ﹰﺓ ﻟﺬﻧﻮﰊ ﺍﻟﻜﺜﲑﺓ‪ .‬ﹸ‬
‫ﹸ‬
‫ﺗﺤ ﹺ‬
‫ﻮﻝ‬ ‫ﺍﻟﺜﺎﺑﺖ ﺍﻟﺪﺍﺋﻢ ﺃﻭﰱ ﳍﺎ‪ .‬ﻓﻘﺒﻞ ﺛﻼﺙ ﻋﴩﺓ ﺳﻨﺔ ﻭﺃﺛﻨﺎﺀ ﺍﺿﻄﺮﺍﺏ ﺭﻭﺣﻲ ﻋﺎﺭﻡ ﻭﰲ ﻏﻤﺮﺓ ﹶ‬
‫ﺿﺤﻜﺎﺕ »ﺳﻌﻴﺪ ﺍﻟﻘﺪﻳﻢ« ﺇﱃ ﺑﻜﺎﺀ »ﺳﻌﻴﺪ ﺍﳉﺪﻳﺪ« ﺃﻓﻘﺖ ﻣﻦ ﻟﻴﻞ ﺍﻟﺸﺒﺎﺏ ﻋﲆ ﺻﺒﺢ ﺍﳌﺸﻴﺐ‬ ‫ﹺ‬
‫ﻓﺴﻄﺮﺕ ﻫﺬﻩ ﺍﳌﻨﺎﺟﺎﺓ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺃﻭﺭﺩﻫﺎ ﻛﲈ ﻫﻲ‪:‬‬
‫ﹸ‬
‫‪١٨١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬

‫ﺇﻟﻬﻲ ﺍﻟﻜﺮﻳﻢ!‬
‫ﺭﺑﻲ ﺍﻟﺮﺣﻴﻢ ﻭﻳﺎ ﹶ‬
‫ﻳﺎ ﹶ‬
‫ﻗﺪ ﺿﺎﻉ ﺑﺴﻮﺀ ﺍﺧﺘﻴﺎﺭﻱ ﻋﻤﺮﻱ ﻭﺷﺒﺎﰊ‪ ،‬ﻭﻣﺎ ﺑﻘﻲ ﻣﻦ ﺛﻤﺮﺍﺗﻪ ﰲ ﻳﺪﻱ ﹼﺇﻻ ﺁﺛﺎ ﹲﻡ ﻣﺆﳌﺔ ﹸﻣﺬ ﹼﻟﺔ‪،‬‬
‫ﻣﻀﺮﺓ ﹸﻣﻀ ﹼﻠﺔ‪ ،‬ﻭﻭﺳﺎﻭﺱ ﻣﺰﻋﺠﺔ ﻣﻌﺠﺰﺓ‪ ،‬ﻭﺃﻧﺎ ﲠﺬﺍ ﺍﳊﻤﻞ ﺍﻟﺜﻘﻴﻞ‪ ،‬ﻭﺍﻟﻘﻠﺐ ﺍﻟﻌﻠﻴﻞ‪،‬‬ ‫ﹼ‬ ‫ﻭﺁﻻﻡ‬
‫ﻣﺘﻘﺮﺏ ‪-‬ﺑﺎﳌﺸﺎﻫﺪﺓ‪ -‬ﺑﻜﲈﻝ ﺍﻟﴪﻋﺔ‪ ،‬ﺑﻼ ﺍﻧﺤﺮﺍﻑ ﻭﺑﻼ ﺍﺧﺘﻴﺎﺭ ﻛﺂﺑﺎﺋﻲ ﻭﺃﺣﺒﺎﰊ‬
‫ﹲ‬ ‫ﻭﺍﻟﻮﺟﻪ ﺍﳋﺠﻴﻞ‬
‫ﻭﺃﻗﺎﺭﰊ ﻭﺃﻗﺮﺍﲏ ﺇﱃ ﺑﺎﺏ ﺍﻟﻘﱪ‪ ،‬ﺑﻴﺖ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻻﻧﻔﺮﺍﺩ ﰲ ﻃﺮﻳﻖ ﺃﺑﺪ ﺍﻵﺑﺎﺩ‪ ،‬ﻟﻠﻔﺮﺍﻕ ﺍﻷﺑﺪﻱ ﻣﻦ‬
‫ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﺍﻟﻔﺎﻧﻴﺔ ﺍﳍﺎﻟﻜﺔ ﺑﺎﻟﻴﻘﲔ‪ ،‬ﻭﺍﻵﻓﻠﺔ ﺍﻟﺮﺍﺣﻠﺔ ﺑﺎﳌﺸﺎﻫﺪﺓ‪ ،‬ﻭﻻ ﺳﻴﲈ ﺍﻟﻐﺪﹼ ﺍﺭﺓ ﺍﻟﻤﻜﹼﺎﺭﺓ ﳌﺜﲇ ﺫﻱ‬
‫ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ‪.‬‬
‫ﻓﻴﺎ ﺭﰊ ﺍﻟﺮﺣﻴﻢ ﻭﻳﺎ ﺭﰊ ﺍﻟﻜﺮﻳﻢ!‬
‫ﻭﺭﻛﺒﺖ ﺗﺎﺑﻮﰐ‪ ،‬ﻭﻭﺩﻋﺖ ﺃﺣﺒﺎﰊ‪ ،‬ﻭﺗﻮﺟﻬﺖ ﺇﱃ ﺑﺎﺏ‬ ‫ﹸ‬ ‫ﺴﺖ ﻛﻔﻨﻲ‬‫ﺃﺭﺍﲏ ﻋﻦ ﻗﺮﻳﺐ ﻟﺒﹺ ﹸ‬
‫ﹶ‬
‫ﺍﻷﻣﺎﻥ ﺍﻷﻣﺎﻥ ﻳﺎ ﺣﻨﺎﻥ ﻳﺎ ﻣﻨﹼﺎﻥ‪ ،‬ﻧﺠﻨﻲ ﻣﻦ ﺧﺠﺎﻟﺔ ﺍﻟﻌﺼﻴﺎﻥ‪.‬‬ ‫ﻗﱪﻱ‪ ،‬ﻓﺄﻧﺎﺩﻱ ﰲ ﺑﺎﺏ ﺭﲪﺘﻚ‪:‬‬
‫ﹴﺁﻩ‪ ..‬ﻛﻔﻨﻲ ﻋﲆ ﻋﻨﻘﻲ‪ ،‬ﻭﺃﻧﺎ ﻗﺎﺋﻢ ﻋﻨﺪ ﺭﺃﺱ ﻗﱪﻱ‪ ،‬ﺃﺭﻓﻊ ﺭﺃﳼ ﺇﱃ ﺑﺎﺏ ﺭﲪﺘﻚ ﹸﺃﻧﺎﺩﻱ‪:‬‬
‫ﹶ‬
‫ﺍﻷﻣﺎﻥ ﺍﻷﻣﺎﻥ ﻳﺎ ﺭﲪﻦ ﻳﺎ ﺣﻨﹼﺎﻥ‪ ،‬ﺧﻠﺼﻨﻲ ﻣﻦ ﺛﻘﻞ ﲪﻞ ﺍﻟﻌﺼﻴﺎﻥ‪.‬‬
‫ﹴﺁﻩ‪ ..‬ﺃﻧﺎ ﻣﻠﺘﻒ ﺑﻜﻔﻨﻲ ﻭﺳﺎﻛﻦ ﰲ ﻗﱪﻱ ﻭﺗﺮﻛﻨﻲ ﺍﳌﺸﻴﻌﻮﻥ‪ ،‬ﻭﺃﻧﺎ ﻣﻨﺘﻈﺮ ﻟﻌﻔﻮﻙ ﻭﺭﲪﺘﻚ‪..‬‬
‫ﹶ‬
‫ﺍﻷﻣﺎﻥ ﻣﻦ ﺿﻴﻖ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﻣﻦ ﻭﺣﺸﺔ‬ ‫ﻭﻣﺸﺎﻫﺪﹲ ﺑﺄﻥ ﻻ ﻣﻠﺠﺄ ﻭﻻ ﻣﻨﺠﺎ ﹼﺇﻻ ﺇﻟﻴﻚ‪ ،‬ﻭ ﹸﺃﻧﺎﺩﻱ‪ :‬ﺍﻷﻣﺎﻥ‬
‫ﺍﻟﻌﺼﻴﺎﻥ‪ ،‬ﻭﻣﻦ ﻗﺒﺢ ﻭﺟﻪ ﺍﻵﺛﺎﻡ‪ .‬ﻳﺎ ﺭﲪﻦ ﻳﺎ ﺣﻨﺎﻥ‪ ..‬ﻳﺎ ﻣﻨﹼﺎﻥ‪ ..‬ﻭﻳﺎ ﺩ ﹼﻳﺎﻥ ﻧﺠﻨﻲ ﻣﻦ ﺭﻓﺎﻗﺔ ﺍﻟﺬﻧﻮﺏ‬
‫ﻭﺍﻟﻌﺼﻴﺎﻥ‪..‬‬
‫ﺇﳍﻲ! ﺭﺣﻤﺘﹸﻚ ﻣﻠﺠﺌﻲ ﻭﻭﺳﻴﻠﺘﻲ‪ ،‬ﻭﺇﻟﻴﻚ ﹶﺃﺭﻓﻊ ﺑﺜﻲ ﻭﺣﺰﲏ ﻭﺷﻜﺎﻳﺘﻲ‪.‬‬
‫ﻳﺎ ﺧﺎﻟﻘﻲ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻳﺎ ﺭﰊ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﻳﺎ ﺳﻴﺪﻱ‪ ،‬ﻭﻳﺎ ﻣﻮﻻﻱ‪ ..‬ﻣﺨﻠﻮ ﹸﻗﻚ‪ ،‬ﻭﻣﺼﻨﻮﻋﻚ‬
‫ﻭﻋﺒﺪﻙ ﺍﻟﻌﺎﴆ ﺍﻟﻌﺎﺟﺰ‪ ،‬ﺍﻟﻐﺎﻓﻞ‪ ،‬ﺍﳉﺎﻫﻞ ﺍﻟﻌﻠﻴﻞ ﺍﻟﺬﻟﻴﻞ ﺍﳌﴘﺀ ﺍﻟﻤﺴ ﹼﻦ ﺍﻟﺸﻘﻲ ﺍﻵﺑﻖ‪ ،‬ﻗﺪ ﻋﺎﺩ‬
‫ﻣﺒﺘﻠﻰ ﺑﺎﻷﻭﻫﺎﻡ‬
‫ﹰ‬ ‫ﺑﻌﺪ ﺃﺭﺑﻌﲔ ﺳﻨﺔ ﺇﱃ ﺑﺎﺑﻚ ﻣﻠﺘﺠﺌ ﹰﺎ ﺇﱃ ﺭﲪﺘﻚ‪ ،‬ﻣﻌﺘﺮﻓ ﹰﺎ ﺑﺎﻟﺬﻧﻮﺏ ﻭﺍﳋﻄﻴﺌﺎﺕ‬
‫ﺃﻫﻞ ﻭﺃﻧﺖ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ‪،‬‬‫ﻭﺍﻷﺳﻘﺎﻡ‪ ،‬ﻣﺘﻀﺮﻋ ﹰﺎ ﺇﻟﻴﻚ‪ ..‬ﻓﺈﻥ ﺗﻘﺒﻞ ﻭﺗﻐﻔﺮ ﻭﺗﺮﺣﻢ ﻓﺄﻧﺖ ﻟﺬﺍﻙ ﹲ‬
‫ﺍﻟﺮ ﹸﺏ ﺍﳌﻘﺼﻮﺩ ﻭﺍﳊﻖ ﺍﳌﻌﺒﻮﺩ‪ .‬ﻭﻻ ﺇﻟﻪ ﹼﺇﻻ ﺃﻧﺖ ﻭﺣﺪﻙ‬
‫ﻘﺼﺪ ﻏﲑ ﺑﺎﺑﻚ‪ ..‬ﻭﺃﻧﺖ ﹼ‬ ‫ﻓﺄﻱ ﹴ‬
‫ﺑﺎﺏ ﹸﻳ ﹶ‬ ‫ﹼ‬
‫ﻭﺇﻻ ﹼ‬
‫ﻻ ﴍﻳﻚ ﻟﻚ‪ ..‬ﺁﺧﺮ ﺍﻟﻜﻼﻡ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻭﻝ ﺍﻟﻜﻼﻡ ﰲ ﺍﻵﺧﺮﺓ ﻭﰲ ﺍﻟﻘﱪ‪ :‬ﺃﺷﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ‬
‫ﻭﺃﺷﻬﺪ ﺃﻥ ﻣﺤﻤﺪ ﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ﷺ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٨٢‬‬
‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﴩﺓ‬
‫ﹺ‬
‫ﲬﺲ ﻣﺴﺎﺋﻞ ﻗﺪ ﺻﺎﺭﺕ ﻣﺪﺍﺭ ﺍﻻﻟﺘﺒﺎﺱ‪.‬‬ ‫ﻋﺒﺎﺭﺓ ﻋﻦ‬
‫ﺃﻭﻻﻫﺎ‪ :‬ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﰲ ﻃﺮﻳﻖ ﺍﳊﻖ ﻭﳚﺎﻫﺪﻭﻥ ﰲ ﺳﺒﻴﻠﻪ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻨﺒﻐﻲ‬
‫ﹶ‬
‫ﺷﺆﻭﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﺪﺑﲑﻩ‪،‬‬ ‫ﳍﻢ ﺃﻥ ﻳﻔﻜﺮﻭﺍ ﰲ ﻭﺍﺟﺒﻬﻢ ﻭﻋﻤﻠﻬﻢ ﻓﺈﳖﻢ ﻳﻔﻜﺮﻭﻥ ﻓﻴﲈ ﳜﺺ‬
‫ﻭﻳﺒﻨﻮﻥ ﺃﻋﲈﳍﻢ ﻋﻠﻴﻪ ﻓﻴﺨﻄﺌﻮﻥ‪.‬‬
‫ﻭﺭﺩ ﰲ ﻛﺘﺎﺏ »ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ« ﺃﻥ ﺇﺑﻠﻴﺲ ‪-‬ﻟﻌﻨﺔ ﺍﷲ ﻋﻠﻴﻪ‪ -‬ﺣﲔ ﻇﻬﺮ ﻟﻌﻴﺴﻰ ﺑﻦ‬
‫ﺃﻟﺴﺖ ﺗﻘﻮﻝ‪ :‬ﺇﻧﻪ ﻟﻦ ﹸﻳﺼﻴﺒﻚ ﹼﺇﻻ ﻣﺎ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻴﻚ؟ ﻗﺎﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻗﺎﻝ‪:‬‬
‫ﹶ‬ ‫ﻣﺮﻳﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻗﺎﻝ‪:‬‬
‫ﻓﺎﺭ ﹺﻡ ﻧﻔﺴﻚ ﻣﻦ ﺫﺭﻭﺓ ﻫﺬﺍ ﺍﳉﺒﻞ ﻓﺈﻧﻪ ﺇﻥ ﻳﻘﺪﱢ ﺭ ﻟﻚ ﺍﻟﺴﻼﻣﺔ ﺗﺴﻠﻢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻣﻠﻌﻮﻥ! ﺇﻥ ﷲ ﺃﻥ‬
‫ﳜﺘﱪ ﻋﺒﺪﹶ ﻩ ﻭﻟﻴﺲ ﻟﻠﻌﺒﺪ ﺃﻥ ﳜﺘﱪ ﺭ ﹼﺑﻪ‪ (١).‬ﺃﻱ ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺍﻟﺬﻱ ﳜﺘﱪ ﻋﺒﺪﻩ ﻭﻳﻘﻮﻝ ﻟﻪ‪ :‬ﺇﺫﺍ‬
‫ﻋﻤﻠﺖ ﻫﻜﺬﺍ ﺳﺄﻭﺍﻓﻴﻚ ﺑﻜﺬﺍ‪ ،‬ﺃﺭﺃﻳﺘﻚ ﺗﺴﺘﻄﻴﻊ ﺍﻟﻘﻴﺎﻡ ﺑﻪ؟‪ .‬ﳜﺘﱪﻩ‪ ..‬ﻭﻟﻜﻦ ﺍﻟﻌﺒﺪ ﻟﻴﺲ ﻟﻪ ﺍﳊﻖ‬
‫ﹶ‬
‫ﻗﻤﺖ ﺑﺎﻟﻌﻤﻞ ﻫﻜﺬﺍ ﻓﻬﻞ ﺗﻌﻤﻞ ﱄ ﻛﺬﺍ؟‪ .‬ﻓﻬﺬﺍ‬‫ﻼ ﺃﻥ ﳜﺘﱪ ﺭ ﹼﺑﻪ ﻭﻳﻘﻮﻝ‪ :‬ﺇﺫﺍ ﹸ‬‫ﻭﻻ ﰲ ﻃﻮﻗﻪ ﺃﺻ ﹰ‬
‫ﺃﺩﺏ ﲡﺎﻩ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﻫﻮ ﹴ‬
‫ﻣﻨﺎﻑ ﻟﻠﻌﺒﻮﺩﻳﺔ‪ .‬ﻓﲈ‬ ‫ﺍﻷﺳﻠﻮﺏ ﻣﻦ ﺍﻟﻜﻼﻡ ﺍﻟﺬﻱ ﻳﻮﻣﺊ ﺑﺎﻻﺧﺘﺒﺎﺭ ﺳﻮ ﹸﺀ ﹴ‬
‫ﹸ‬
‫ﺩﺍﻡ ﺍﻷﻣﺮ ﻫﻜﺬﺍ‪ ،‬ﻓﻌﲆ ﺍﳌﺮﺀ ﺃﻥ ﻳﺆﺩﻱ ﻭﺍﺟ ﹶﺒﻪ ﻭﻻ ﻳﺘﺪﺧﻞ ﺑﺘﺪﺑﲑ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﹶﻗﺪﹶ ﺭﻩ‪.‬‬
‫ﻛﺎﻥ ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺧﻮﺍﺭﺯﻡ ﺷﺎﻩ)*( ﻭﻫﻮ ﺃﺣﺪ ﺃﺑﻄﺎﻝ ﺍﻹﺳﻼﻡ ﺍﻟﺬﻱ ﺍﻧﺘﴫ ﻋﲆ ﺟﻴﺶ‬
‫ﻭﻣﻘﺮﺑﻮﻩ‪:‬‬
‫ﹼ‬ ‫ﺟﻨﻜﻴﺰﺧﺎﻥ ﺍﻧﺘﺼﺎﺭﺍﺕ ﻋﺪﻳﺪﺓ‪ .‬ﻛﺎﻥ ﻳﺘﻘﺪﻡ ﹶ‬
‫ﺟﻴﺸﻪ ﺇﱃ ﺍﳊﺮﺏ‪ ،‬ﻓﺨﺎﻃﺒﻪ ﻭﺯﺭﺍﺅﻩ‬
‫ﺳ ﹸﻴﻈﻬﺮﻙ ﺍﷲ ﻋﲆ ﻋﺪﻭﻙ‪ ،‬ﻭﺗﻨﺘﴫ ﻋﻠﻴﻬﻢ!‪.‬‬
‫ﺣﻖ ﱄ ﻓﻴﲈ ﱂ ﹸﺃﻛﻠﻒ ﺑﻪ‬
‫»ﻋﻠﻲ ﺍﳉﻬﺎﺩ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺍﺗﺒﺎﻋ ﹰﺎ ﻷﻣﺮﻩ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻻ ﱠ‬
‫ﱠ‬ ‫ﻓﺄﺟﺎﲠﻢ‪:‬‬
‫ﻓﺎﻟﻨﺼﺮ ﻭﺍﳍﺰﻳﻤﺔ ﻣﻦ ﺗﻘﺪﻳﺮﻩ ﺳﺒﺤﺎﻧﻪ« ﻭﻟﺒﻠﻮﻍ ﻫﺬﺍ ﺍﻟﺒﻄﻞ ﺍﻟﻌﻈﻴﻢ ﺇﺩﺭﺍﻙ ﻫﺬﺍ ﺍﻟﴪ‬
‫ﹸ‬ ‫ﻣﻦ ﺷﺆﻭﻧﻪ‪،‬‬
‫ﺍﻟﻨﺼﺮ ﺣﻠﻴ ﹶﻔﻪ ﰲ ﹶﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﻥ ﻧﺼﺮ ﹰﺍ‬
‫ﹸ‬ ‫ﺍﻟﺪﻗﻴﻖ ﰲ ﺍﻻﺳﺘﺴﻼﻡ ﺇﱃ ﺃﻣﺮ ﺍﷲ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺇﻟﻴﻪ‪ ،‬ﻛﺎﻥ‬
‫ﺧﺎﺭﻗ ﹰﺎ‪.‬‬
‫ﻧﻌﻢ ﺇﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻔﻜﺮ ﺍﻹﻧﺴﺎﻥ ‪-‬ﺑﲈ ﻟﺪﻳﻪ ﻣﻦ ﺍﳉﺰﺀ ﺍﻻﺧﺘﻴﺎﺭﻱ‪ -‬ﺑﺎﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﻲ ﹼ‬
‫ﻳﺘﻮﻻﻫﺎ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﺣﻤﺎﺱ ﺑﻌﺾ ﺍﻹﺧﻮﺓ ﻭﺷﻮﻗﻬﻢ ﺇﱃ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺑﺎﺳﺘﺠﺎﺑﺔ ﺍﻟﻨﺎﺱ ﳍﺎ‪،‬‬
‫ﹸ‬ ‫ﻓﻤﺜﻼﹰ‪ :‬ﻳﺰﺩﺍﺩ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﺗﻔﺘﹸﺮ ﻗﻮ ﹸﺓ ﺍﻟﻀﻌﻔﺎﺀ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺗﻨﻄﻔﺊ ﺟﺬﻭ ﹸﺓ‬
‫ﻓﻴﻨﺸﻄﻮﻥ ﺃﻛﺜﺮ‪ ..‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻻ ﻳﺴﺘﺠﻴﺐ ﳍﺎ ﹸ‬
‫)‪ (١‬ﺍﻧﻈﺮ ﺍﳌﺎﻭﺭﺩﻱ‪ ،‬ﺃﺩﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺪﻳﻦ ﺹ‪١٢‬؛ ﺍﻟﻜﺘﺎﺏ ﺍﳌﻘﺪﺱ‪ ،‬ﻣﺘﻰ‪ ،‬ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﺁﻳﺔ ‪.١١-١‬‬
‫‪١٨٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬

‫ﺷﻮﻗﻬﻢ‪ .‬ﻭﺍﳊﺎﻝ ﺃﻥ ﺳﻴﺪﻧﺎ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ ﻭﻫﻮ ﺍﻷﺳﺘﺎﺫ ﺍﻷﻋﻈﻢ ﻭﻣﻘﺘﺪ￯ ﺍﻟﻜﻞ ﻭﺍﻟﺮﺍﺋﺪ‬
‫ﺍﻷﻋﲆ ﻗﺪ ﺍﲣﺬ ﺍﻷﻣﺮ ﺍﻹﳍﻲ‪) ﴾: 9 8 7 6 5 ﴿ :‬ﺍﻟﻨﻮﺭ‪ (٥٤ :‬ﺩﻟﻴ ﹰ‬
‫ﻼ ﻭﻣﺮﺷﺪ ﹰﺍ‬
‫ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﻹﺻﻐﺎﺀ ﻭﺗﻮ ﹼﻟﻮﺍ ﻋﻨﻪ ﺍﺯﺩﺍ ﹶﺩ ﺟﻬﺎﺩ ﹰﺍ ﻭﺳﻌﻴ ﹰﺎ ﰲ ﺳﺒﻴﻞ ﺍﻟﺘﺒﻠﻴﻎ‪ .‬ﻷﻧﻪ‬
‫ﹸ‬ ‫ﻟﻪ‪ ،‬ﻓﻜﻠﲈ ﺃﻋﺮﺽ‬
‫ﹶﻋ ﹺﻠﻢ ﻳﻘﻴﻨ ﹰﺎ ﺃﻥ ﺟﻌﻞ ﺍﻟﻨﺎﺱ ﻳﺼﻐﻮﻥ ﻭﳞﺘﺪﻭﻥ ﺇﻧﲈ ﻫﻮ ﻣﻦ ﺷﺆﻭﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻓﻖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿_ ` ‪) ﴾ i h g f e d c b a‬ﺍﻟﻘﺼﺺ‪ .(٥٦ :‬ﻓﲈ ﻛﺎﻥ ﻳﺘﺪﺧﻞ ﷺ‬
‫ﰲ ﺷﺆﻭﻧﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻟﺬﺍ ﻓﻴﺎ ﺇﺧﻮﰐ! ﻻ ﺗﺘﺪﺧﻠﻮﺍ ﰲ ﺃﻋﲈﻝ ﻭﺷﺆﻭﻥ ﻻ ﺗﻌﻮﺩ ﺇﻟﻴﻜﻢ ﻭﻻ ﺗﺒﻨﻮﺍ ﻋﻠﻴﻬﺎ ﺃﻋﲈﻟﻜﻢ ﻭﻻ‬
‫ﺗﺘﺨﺬﻭﺍ ﻃﻮﺭ ﺍﻻﺧﺘﺒﺎﺭ ﲡﺎﻩ ﺧﺎﻟﻘﻜﻢ‪.‬‬
‫ﺍﻷﻣﺮ‬
‫ﻭﻧﻴﻞ ﺭﺿﺎﻩ‪ ،‬ﻓﺎﻟﺪﺍﻋﻲ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺓ ﻫﻮ ﹸ‬ ‫ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮ ﺍﷲ ﹸ‬
‫ﹸ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﱠ‬
‫ﺇﻥ ﻏﺎﻳﺔ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﻧﻴﻞ ﺭﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ‪ .‬ﺃﻣﺎ ﺛﻤﺮﺗﹸﻬﺎ ﻭﻓﻮﺍﺋﺪﻫﺎ ﻓﺄﺧﺮﻭﻳﺔ‪ .‬ﹼﺇﻻ ﺃﻧﻪ ﻻ ﺗﻨﺎﰲ ﺍﻟﻌﺒﺎﺩﺓ ﺇﺫﺍ‬‫ﺍﻹﳍﻲ‪ ،‬ﻭﻧﺘﻴﺠﺘﹸﻬﺎ ﹸ‬
‫ﻭﺃﻻ ﹸﻳﻘﺼﺪ ﰲ ﻃﻠﺒﻬﺎ‪.‬‬ ‫ﺗﻜﻮﻥ ﻋ ﹼﻠﺘﻬﺎ ﺍﻟﻐﺎﺋﻴﺔ‪ ،‬ﹼ‬
‫ﹶ‬ ‫ﺛﻤﺮﺍﺕ ﺗﻌﻮﺩ ﻓﺎﺋﺪﺗﹸﻬﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺑﴩﻁ ﹼﺃﻻ‬
‫ﹲ‬ ‫ﹸﻣﻨﺤﺖ‬
‫ﻓﺎﻟﻔﻮﺍﺋﺪﹸ ﺍﻟﺘﻲ ﺗﻌﻮﺩ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺜﻤﺮﺍﺕ ﺍﻟﺘﻲ ﺗﱰﺗﺐ ﻋﻠﻴﻬﺎ ﻣﻦ ﻧﻔﺴﻬﺎ ﻭﺗﹸﻤﻨﺢ ﻣﻦ ﺩﻭﻥ ﻃﻠﺐ ﻻ‬
‫ﺗﻨﺎﰲ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺑﻞ ﺗﻜﻮﻥ ﺑﻤﺜﺎﺑﺔ ﺣﺚ »ﻭﺗﺮﺟﻴﺢ« ﻟﻠﻀﻌﻔﺎﺀ‪ .‬ﻭﻟﻜﻦ ﺇﺫﺍ ﺻﺎﺭﺕ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺃﻭ‬
‫ﻣﻨﺎﻓ ﹸﻌﻬﺎ ﻋ ﹼﻠ ﹰﺔ‪ ،‬ﺃﻭ ﺟﺰﺀ ﹰﺍ ﻣﻦ ﺍﻟﻌﻠﺔ ﻟﺘﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﺃﻭ ﻟﺬﻟﻚ ﹺ‬
‫ﺍﻟﻮﺭﺩ ﺃﻭ ﺍﻟﺬﻛﺮ ﻓﺈﳖﺎ ﺗﹸﺒﻄﻞ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻟﻌﺒﺎﺩﺓ‪ .‬ﺑﻞ ﲡﻌﻞ ﺫﻟﻚ ﺍﻟﻮﺭﺩ ﺍﻟﺬﻱ ﻟﻪ ﺧﺼﺎﺋﺺ ﻋﺪﺓ ﻋﻘﻴﻤ ﹰﺎ ﺩﻭﻥ ﻧﺘﻴﺠﺔ‪.‬‬
‫ﻓﺎﻟﺬﻳﻦ ﻻ ﻳﻔﻬﻤﻮﻥ ﻫﺬﺍ ﺍﻟﴪ‪ ،‬ﻭﻳﻘﺮﺃﻭﻥ »ﺍﻷﻭﺭﺍﺩ ﺍﻟﻘﺪﺳﻴﺔ ﻟﻠﺸﺎﻩ ﺍﻟﻨﻘﺸﺒﻨﺪ« ﻣﺜ ﹰ‬
‫ﻼ ﺍﻟﺘﻲ ﳍﺎ‬
‫ﺃﻟﻒ ﻣﻦ ﺍﳌﺰﺍﻳﺎ ﻭﺍﻟﻔﻀﺎﺋﻞ‬
‫ﻣﺌﺎﺕ ﻣﻦ ﺍﳌﺰﺍﻳﺎ ﻭﺍﳋﻮﺍﺹ‪ ،‬ﺃﻭ ﻳﻘﺮﺃﻭﻥ »ﺍﳉﻮﺷﻦ ﺍﻟﻜﺒﲑ« ﺍﻟﺬﻱ ﻟﻪ ﹲ‬
‫ﻭﻫﻢ ﻳﻘﺼﺪﻭﻥ ﺑﻌﺾ ﺗﻠﻚ ﺍﻟﻔﻮﺍﺋﺪ ﺑﺎﻟﺬﺍﺕ‪ ،‬ﻻ ﳚﺪﻭﻥ ﺗﻠﻚ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺑﻞ ﻟﻦ ﳚﺪﻭﻫﺎ ﻭﻟﻦ‬
‫ﻳﺸﺎﻫﺪﻭﻫﺎ‪ ،‬ﻭﻟﻴﺲ ﳍﻢ ﺍﳊﻖ ﳌﺸﺎﻫﺪﲥﺎ ﺍﻟﺒﺘﺔ؛ ﻷﻧﻪ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻔﻮﺍﺋﺪ ﻋ ﹼﻠ ﹰﺔ ﻟﺘﻠﻚ‬
‫ﻓﻀﻞ ﺇﳍﻲ ﻋﲆ‬ ‫ﹴ‬ ‫ﺍﻷﻭﺭﺍﺩ‪ ،‬ﻓﻼ ﺗﹸﻄﻠﺐ ﻣﻨﻬﺎ ﺗﻠﻚ ﺍﻟﻔﻮﺍﺋﺪ ﻗﺼﺪ ﹰﺍ‪ ،‬ﻷﻥ ﺗﻠﻚ ﺍﻟﻔﻮﺍﺋﺪ ﺗﱰﺗﺐ ﺑﺼﻮﺭﺓ‬
‫ﺫﻟﻚ ﹺ‬
‫ﺍﻟﻮﺭﺩ ﺍﻟﺬﻱ ﹸﻳﻘﺮﺃ ﻗﺮﺍﺀ ﹰﺓ ﺧﺎﻟﺼ ﹰﺔ ﺩﻭﻥ ﻃﻠﺐ ﳾﺀ‪ .‬ﻓﺄﻣﺎ ﺇﺫﺍ ﻧﻮﺍﻫﺎ ﺍﻟﻘﺎﺭﺉ ﻓﺈﻥ ﻧ ﹼﻴﺘﻬﺎ ﺗﹸﻔﺴﺪ‬
‫ﺇﺧﻼﺻﻪ ﺟﺰﺋﻴ ﹰﺎ‪ ،‬ﺑﻞ ﺗﹸﺨﺮﺟﻬﺎ ﻣﻦ ﻛﻮﳖﺎ ﻋﺒﺎﺩﺓﹰ‪ ،‬ﻓﺘﺴﻘﻂ ﻗﻴﻤﺘﹸﻬﺎ‪.‬‬
‫ﹶ‬
‫ﻭﻣﺮﺟﺢ ﻓﺈﺫﺍ ﻣﺎ‬
‫ﹼ‬ ‫ﺑﻴﺪ ﺃﻥ ﻫﻨﺎﻙ ﺃﻣﺮ ﹰﺍ ﺁﺧﺮ‪ ،‬ﻫﻮ ﺃﻥ ﺃﺷﺨﺎﺻ ﹰﺎ ﺿﻌﻔﺎﺀ ﺑﺤﺎﺟﺔ ﺩﺍﺋﻤﺔ ﺇﱃ ﹼ‬
‫ﻣﺸﻮﻕ‬
‫ﻗﺮﺃ ﺍﻷﻭﺭﺍﺩ ﻗﺮﺍﺀﺓ ﺧﺎﻟﺼﺔ ﷲ ﻣﺘﺬﻛﺮ ﹰﺍ ﺗﻠﻚ ﺍﻟﻔﻮﺍﺋﺪ ﻓﻼ ﺑﺄﺱ ﰲ ﺫﻟﻚ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻘﺒﻮﻝ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٨٤‬‬
‫ﻭﻟﻌﺪﻡ ﺇﺩﺭﺍﻙ ﻫﺬﻩ ﺍﳊﻜﻤﺔ‪ ،‬ﻳﻘﻊ ﺍﻟﻜﺜﲑﻭﻥ ﻓﺮﻳﺴ ﹶﺔ ﺍﻟﺮﻳﺐ ﻭﺍﻟﺸﻚ ﻋﻨﺪ ﻋﺪﻡ ﻭﺟﺪﺍﳖﻢ‬
‫ﺗﻠﻚ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺘﻲ ﹸﺭﻭﻳﺖ ﻋﻦ ﺍﻷﻗﻄﺎﺏ ﻭﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻨﻜﺮﻭﳖﺎ‪.‬‬
‫)‪(١‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ » :‬ﹸﻃﻮ ٰﺑﻰ ﻟﹺ ﹶﻤ ﹾﻦ ﹶﻋ ﹶﺮ ﹶ‬
‫ﻑ ﹶﺣﺪﱠ ﹸﻩ ﹶﻭ ﹶﻟ ﹾﻢ ﹶﻳﺘ ﹶﹶﺠ ﹶﺎﻭ ﹾﺯ ﹶﻃ ﹾﻮ ﹶﺭ ﹸﻩ«‪.‬‬
‫ﺇﻥ ﻫﻨﺎﻙ ﲡﻠﻴﺎﺕ ﻟﻠﺸﻤﺲ ﻋﲆ ﻛﻞ ﳾﺀ‪ .‬ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﹶﺃﺻﻐﺮ ﺫﺭﺓ ﻭﺑﻠﻮﺭﺓ ﺯﺟﺎﺝ ﻭﻗﻄﺮﺓ‬ ‫ﱠ‬
‫ﻛﻞ ﻣﻨﻬﺎ ﻳﻌﺮﻑ‬‫ﻣﺎﺀ ﻭﻣﻦ ﺍﳊﻮﺽ ﺍﻟﻜﺒﲑ ﻭﺍﻟﺒﺤﺮ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻭﺍﻧﺘﻬﺎ ﹰﺀ ﺑﺎﻟﻘﻤﺮ ﻭﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﻴﺎﺭﺓ‪ .‬ﱞ‬
‫ﺣﺪﹼ ﻩ ﻭﻳﻄﺒﻊ ﻋﲆ ﻧﻔﺴﻪ ﺍﻧﻌﻜﺎﺱ ﺍﻟﺸﻤﺲ ﻭﺻﻮﺭﺗﹶﻬﺎ ﺣﺴﺐ ﻗﺎﺑﻠﻴﺘﻪ‪ .‬ﻓﺘﺴﺘﻄﻴﻊ ﻗﻄﺮﺓ ﹴ‬
‫ﻣﺎﺀ ﺃﻥ‬ ‫ﹸ‬ ‫ﹶ‬
‫ﺍﻧﻌﻜﺎﺱ ﻟﻠﺸﻤﺲ‪ ،‬ﻭﺫﻟﻚ ﺣﺴﺐ ﻗﺎﺑﻠﻴﺘﻬﺎ‪ .‬ﻭﻟﻜﻦ ﻻ ﲡﺮﺅ ﻋﲆ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻧﺎ ﻣﺮﺁﺓ‬ ‫ﹲ‬ ‫ﺗﻘﻮﻝ‪ :‬ﻋﻨﺪﻱ‬
‫ﻟﻠﺸﻤﺲ ﻛﺎﻟﺒﺤﺮ‪.‬‬
‫ﺗﻨﻮﻉ ﲡﻠﻴﺎﺕ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ‬ ‫ﻣﺮﺍﺗﺐ ﻋﺪﹼ ﺓ‪ ،‬ﺣﺴﺐ ﹼ‬
‫ﹸ‬ ‫ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻣﻘﺎﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﻓﻔﻴﻬﺎ‬
‫ﲡﻠﻴﺎﺕ ‪-‬ﻛﺎﻟﺸﻤﺲ ﰲ ﺍﳌﺜﺎﻝ‪ -‬ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺍﻟﻘﻠﺐ‬
‫ﹲ‬ ‫ﻓﻜﻞ ﺍﺳﻢ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻟﻪ‬ ‫ﺍﳊﺴﻨﻰ‪ ،‬ﱡ‬
‫ﻋﺮﺵ‪ ،‬ﻭﻟﻜﻦ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﺃﻧﺎ ﻛﺎﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ«‪ .‬ﻭﻣﻦ‬ ‫ﻭﺍﻧﺘﻬﺎ ﹰﺀ ﺑﺎﻟﻌﺮﺵ‪ .‬ﻓﺎﻟﻘﻠﺐ ﹲ‬
‫ﻫﻨﺎ ﻛﺎﻥ ﺍﻟﺴﺎﻟﻚ ﰲ ﺳﺒﻴﻞ ﺍﻟﻔﺨﺮ ﻭﺍﻟﻐﺮﻭﺭ ﻳﻠﺘﺒﺲ ﻋﻠﻴﻪ ﺍﻷﻣﺮ ﻓﻴﺠﻌﻞ ﻗﻠ ﹶﺒﻪ ﺍﻟﺼﻐﲑ ﺟﺪ ﹰﺍ ﻛﺎﻟﺬﺭﺓ‬
‫ﻣﺴﺎﻭﻳ ﹰﺎ ﻟﻠﻌﺮﺵ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻳﻌﺘﱪ ﻣﻘﺎﻣﻪ ﺍﻟﺬﻱ ﻫﻮ ﻛﺎﻟﻘﻄﺮﺓ ﻛﻔﻮ ﹰﺍ ﻣﻊ ﻣﻘﺎﻡ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﻌﻈﺎﻡ ﺍﻟﺬﻱ‬
‫ﻫﻤﻪ ﳌﻌﺮﻓﺔ ﺃﺳﺎﺱ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻔﻘﺮ ﻭﺇﺩﺭﺍﻙ‬
‫ﻫﻮ ﻛﺎﻟﺒﺤﺮ‪ .‬ﻓﺒﺪﻻﹰ ﻣﻦ ﺃﻥ ﻳﴫﻑ ﹼ‬
‫ﺗﻘﺼﲑﻩ ﻭﻧﻘﺼﻪ ﺃﻣﺎﻡ ﺑﺎﺭﺋﻪ ﺍﻟﻘﺪﻳﺮ ﻭﺍﻟﺘﴬﻉ ﺃﻣﺎﻡ ﻋﺘﺒﺔ ﺃﻟﻮﻫﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺍﻟﺴﺠﻮﺩ ﻋﻨﺪﻫﺎ ﺑﻜﻞ ﺫﻝ‬
‫ﻭﺧﻀﻮﻉ‪ ،‬ﺗﺮﺍﻩ ﻳﺒﺪﺭ ﻣﻨﻪ ﺍﻟﺘﺼﻨ ﹸﹼﻊ ﻭﺍﻟﺘﻜﻠﻒ ﻷﺟﻞ ﺃﻥ ﻳﻼﺋﻢ ﻧﻔﺴﻪ ﻭﳛﺎﻓﻆ ﻋﻠﻴﻬﺎ ﻣﻊ ﻣﺴﺘﻮ￯ ﺗﻠﻚ‬
‫ﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻓﻴﻘﻊ ﻓﻴﲈ ﻻ ﻃﺎﺋﻞ ﻭﺭﺍﺀﻩ ﻣﻦ ﺍﻟﻐﺮﻭﺭ ﻭﺍﻷﻧﺎﻧﻴﺔ ﻭﺍﳌﺸﺎﻛﻞ ﺍﻟﻌﻮﻳﺼﺔ‪.‬‬

‫ﻚ ﺍ ﹾﻟ ﹶﻌﺎﻟﹺ ﹸﻤ ﹶ‬
‫ﻮﻥ‬ ‫ﱠﺎﺱ ﱠﺇﻻ ﺍ ﹾﻟ ﹶﻌﺎﻟﹺ ﹸﻤ ﹶ‬
‫ﻮﻥ ﹶﻭ ﹶﻫ ﹶﻠ ﹶ‬ ‫»ﻫ ﹶﻠ ﹶ‬
‫ﻚ ﺍﻟﻨ ﹸ‬ ‫ﺍﳋﻼﺻﺔ‪ :‬ﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪ :‬ﹶ‬
‫ﹺ‬
‫ﻮﻥ ﹶﻋ ٰﲆ ﹶﺧ ﹶﻄ ﹴﺮ ﹶﻋﻈﻴﻢﹴ«‪ (٢).‬ﺃﻱ ﺇﻥ ﳏﻮﺭ‬ ‫ﹺ‬ ‫ﻠﻮ ﹶﻥ ﱠﺇﻻ ﺍ ﹾﻟ ﹸﻤﺨﹾ ﻠﹺ ﹸﺼ ﹶ‬
‫ﻮﻥ ﹶﻭﺍ ﹾﻟ ﹸﻤﺨﹾ ﻠ ﹸﺼ ﹶ‬ ‫ﹺ‬ ‫ﱠﺇﻻ ﺍ ﹾﻟ ﹶﻌ ﹺﺎﻣ ﹸﻠ ﹶ‬
‫ﻚ ﺍ ﹾﻟ ﹶﻌﺎﻣ ﹸ‬
‫ﻮﻥ ﹶﻭ ﹶﻫ ﹶﻠ ﹶ‬
‫ﺍﻟﻨﺠﺎﺓ ﻭﻣﺪﺍﺭﻫﺎ ﺍﻹﺧﻼﺹ‪ ،‬ﻓﺎﻟﻔﻮﺯ ﺑﻪ ﺇﺫﻥ ﺃﻣﺮ ﰲ ﻏﺎﻳﺔ ﺍﻷﳘﻴﺔ ﻷﻥ ﺫﺭ ﹰﺓ ﻣﻦ ﻋﻤﻞ ﺧﺎﻟﺺ ﺃﻓﻀﻞ‬
‫ﺃﻃﻨﺎﻥ ﻣﻦ ﺍﻷﻋﲈﻝ ﺍﳌﺸﻮﺑﺔ‪ .‬ﻓﺎﻟﺬﻱ ﳚﻌﻞ ﺍﻹﻧﺴﺎﻥ ﳛﺮﺯ ﺍﻹﺧﻼﺹ ﻫﻮ ﺗﻔﻜﹼﺮﻩ ﰲ‬‫ﹴ‬ ‫ﻋﻨﺪ ﺍﷲ ﻣﻦ‬
‫)‪ (١‬ﺍﻧﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ‪٣٣٨/٣‬؛ ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪٧١/٥‬؛ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪ￯ ‪.١٨٢/٤‬‬
‫ﻣﻔﺘﺮ￯ ﻣﻠﺤﻮﻥ‪ ،‬ﻭﺍﻟﺼﻮﺍﺏ ﰲ ﺍﻹﻋﺮﺍﺏ‬‫ﹰ‬ ‫)‪ (٢‬ﰲ ﻛﺸﻒ ﺍﳋﻔﺎﺀ )‪) (٢٧٩٦‬ﺍﻟﻨﺎﺱ ﻫﻠﻜﻰ‪ :(....‬ﻗﺎﻝ ﺍﻟﺼﻐﺎﲏ‪ :‬ﻭﻫﺬﺍ ﺣﺪﻳﺚ‬
‫ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﻌﺎﻣﻠﲔ ﻭﺍﳌﺨﻠﺼﲔ ﺍ‪ .‬ﻫـ‪ .‬ﻭﺃﻗﻮﻝ ﻓﻴﻪ‪ :‬ﺃﻥ ﺍﻟﺴﻴﻮﻃﻲ ﻧﻘﻞ ﰲ ﺍﻟﻨﻜﺖ ﻋﻦ ﺃﺑﻰ ﺣﻴﺎﻥ ﺃﻥ ﺍﻹﺑﺪﺍﻝ ﰲ ﺍﻻﺳﺘﺜﻨﺎﺀ‬
‫ﺍﻟﻤﻮﺟﺐ ﻟﻐ ﹲﺔ ﻟﺒﻌﺾ ﺍﻟﻌﺮﺏ‪ ،‬ﻭﺧﺮﺝ ﻋﻠﻴﻬﺎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴾ = < ; : ﴿ :‬ﺍ‪ .‬ﻫـ‪ .‬ﻭﻋﻠﻴﻪ ﻓﺎﻟﻌﺎﳌﻮﻥ ﻭﻣﺎ‬
‫ﹶ‬
‫ﺑﻌﺪﻩ ﺑﺪﻝ ﳑﺎ ﻗﺒﻠﻪ‪.‬‬
‫‪١٨٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﻛﺴﺐ ﺭﺿﺎﻩ ﻭﺣﺪﻩ‪ ،‬ﺛﻢ ﻋﺪﻡ ﺗﺪﺧﻠﻪ ﰲ‬
‫ﹸ‬ ‫ﺍﻟﺪﺍﻓﻊ ﺇﱃ ﺍﻟﻌﻤﻞ ﻫﻮ ﺍﻷﻣﺮ ﺍﻹﳍﻲ ﻻ ﻏﲑ‪ ،‬ﻭﻧﺘﻴﺠﺘﹶﻪ‬
‫ﹶ‬ ‫ﺃﻥ‬
‫ﺍﻟﺸﺆﻭﻥ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﺐ ﺧﺎﻟﺺ ﺗﻔﻀﻞ ﻋﲆ ﺃﻃﻨﺎﻥ ﻣﻦ‬ ‫ﺇﻥ ﻫﻨﺎﻙ ﺇﺧﻼﺻ ﹰﺎ ﰲ ﻛﻞ ﳾﺀ‪ .‬ﺣﺘﻰ ﺇﻥ ﺫﺭ ﹰﺓ ﻣﻦ ﹸﺣ ﱟ‬ ‫ﱠ‬
‫ﺍﳊﺐ ﺍﻟﺼﻮﺭﻱ ﺍﻟﺸﻜﲇ‪ .‬ﻭﻗﺪ ﻋ ﹼﺒﺮ ﺃﺣﺪﻫﻢ ﺷﻌﺮ ﹰﺍ ﻋﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳊﺐ‪:‬‬
‫‪  ‬‬ ‫‪   ‬‬
‫‪(١)          ‬‬
‫‪           ‬‬
‫‪  ‬‬‫‪‬‬ ‫‪ ‬‬ ‫‪‬‬
‫‪       ‬‬ ‫‪         ‬‬
‫ﺃﻱ ﻻ ﺃﻃﻠﺐ ﻋﲆ ﺍﳊﺐ ﺭﺷﻮﺓ ﻭﻻ ﺃﺟﺮﺓ ﻭﻻ ﻋﻮﺿ ﹰﺎ ﻭﻻ ﻣﻜﺎﻓﺄﺓ‪ ،‬ﻷﻥ ﺍﳊﺐ ﺍﻟﺬﻱ ﻳﻄﻠﺐ‬
‫ﺣﺐ ﺿﻌﻴﻒ ﻻ ﻳﺪﻭﻡ‪ .‬ﻓﻬﺬﺍ ﺍﳊﺐ ﺍﳋﺎﻟﺺ ﻗﺪ ﺃﻭﺩﻋﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﰲ ﻓﻄﺮﺓ‬ ‫ﺛﻮﺍﺑ ﹰﺎ ﻭﻣﻜﺎﻓﺄﺓ ﱞ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﻻﺳﻴﲈ ﺍﻟﻮﺍﻟﺪﺍﺕ ﻋﺎﻣﺔ‪ ،‬ﻓﺸﻔﻘ ﹸﺔ ﺍﻟﻮﺍﻟﺪﺓ ﻣﺜﺎﻝ ﺑﺎﺭﺯ ﻋﲆ ﻫﺬﺍ ﺍﳊﺐ ﺍﳋﺎﻟﺺ‪.‬‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﲆ ﺃﻥ ﺍﻟﻮﺍﻟﺪﺍﺕ ﻻ ﻳﻄﻠﺒﻦ ﲡﺎﻩ ﳏﺒﺘﻬﻦ ﻷﻭﻻﺩﻫﻦ ﻣﻜﺎﻓﺄﺓ ﻭﻻ ﺭﺷﻮﺓ ﻗﻂ ﻫﻮ‬
‫ﹸﺟﻮ ﹸﺩﻫﻦ ﺑﺄﻧﻔﺴﻬﻦ ﻷﺟﻞ ﺃﻭﻻﺩﻫﻦ‪ ،‬ﺑﻞ ﻓﺪﺍﺅﻫﻦ ﺣﺘﻰ ﺑﺄﺧﺮﺍﻫﻦ ﻷﺟﻠﻬﻢ‪ .‬ﺣﺘﻰ ﺗﺮ￯ ﺍﻟﺪﺟﺎﺝ‬
‫ﺍﻟﻜﻠﺐ ﺇﻧﻘﺎﺫ ﹰﺍ ﻷﻓﺮﺍﺧﻬﺎ ﻣﻦ ﻓﻤﻪ ‪ -‬ﻛﲈ ﺷﺎﻫﺪﻫﺎ »ﺧﴪﻭ« ‪ -‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺣﻴﺎﲥﺎ ﻫﻲ ﻛﻞ ﻣﺎ‬
‫ﹶ‬ ‫ﲥﺎﺟﻢ‬
‫ﻟﺪﳞﺎ ﻣﻦ ﺭﺃﺳﲈﻝ‪.‬‬
‫ﹶ‬
‫ﻭﻭﺳﺎﺋﻞ ﻇﺎﻫﺮﻳﺔ ﻋﲆ ﺣﺴﺎﺏ‬ ‫ﹴ‬
‫ﺑﺄﺳﺒﺎﺏ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺆﺧﺬ ﺍﻟﻨﹺﻌﻢ ﺍﻟﺘﻲ ﺗ ﹺﹶﺮ ﹸﺩ‬
‫ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻮﺳﺎﺋﻞ‪ ،‬ﻷﻥ ﺫﻟﻚ ﺍﻟﺴﺒﺐ ﻭﺗﻠﻚ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﺇﻣﺎ ﻟﻪ ﺍﺧﺘﻴﺎﺭ ﺃﻭ ﻻ ﺍﺧﺘﻴﺎﺭ ﻟﻪ‪ .‬ﻓﺈﻥ‬
‫ﱂ ﻳﻜﻦ ﻟﻪ ﺍﺧﺘﻴﺎﺭ ‪-‬ﻛﺎﳊﻴﻮﺍﻥ ﻭﺍﻟﻨﺒﺎﺕ‪ -‬ﻓﻼ ﺭﻳﺐ ﺃﻧﻪ ﻳﻌﻄﻴﻚ ﺑﺤﺴﺎﺏ ﺍﷲ ﻭﺑﺎﺳﻤﻪ‪ .‬ﻭﺣﻴﺚ ﺇﻧﻪ‬
‫ﻳﺬﻛﺮ ﺍﷲ ﺑﻠﺴﺎﻥ ﺣﺎﻟﻪ‪ ،‬ﺃﻱ ﻳﻘﻮﻝ‪ :‬ﺑﺴﻢ ﺍﷲ‪ ،‬ﻭﻳﺴ ﹼﻠﻤﻚ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻓﺨﺬﻫﺎ ﺑﺎﺳﻢ ﺍﷲ ﻭﻛﹸﻠﻬﺎ‪ .‬ﻭﻟﻜﻦ‬
‫ﺇﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﺴﺒﺐ ﻟﻪ ﺍﺧﺘﻴﺎﺭ‪ ،‬ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺬﻛﺮ ﺍﷲ ﻭﻳﻘﻮﻝ‪ :‬ﺑﺴﻢ ﺍﷲ‪ ،‬ﻓﻼ ﺗﺄﺧﺬ ﻣﻨﻪ ﹼﺇﻻ ﺑﻌﺪ ﺫﻛﺮﻩ‬
‫ﺍﺳﻢ ﺍﷲ‪ ،‬ﻷﻥ ﺍﳌﻌﻨﻰ ﺍﻹﺷﺎﺭﻱ ‪-‬ﻓﻀﻼﹰ ﻋﻦ ﺍﳌﻌﻨﻰ ﺍﻟﴫﻳﺢ‪ -‬ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪R Q P﴿ :‬‬
‫‪) ﴾ W V U T S‬ﺍﻷﻧﻌﺎﻡ‪ (١٢١:‬ﻳﺮﻣﺰ ﺇﱃ‪ :‬ﻻ ﺗﺄﻛﻠﻮﺍ ﻣﻦ ﹴ‬
‫ﻧﻌﻤﺔ ﱂ ﹸﻳﺬﻛﺮ ﺍﺳﻢ ﻣﺎﻟﻜﻬﺎ ﺍﳊﻘﻴﻘﻲ‬
‫ﻋﻠﻴﻬﺎ ﻭﻫﻮ ﺍﷲ‪ ،‬ﻭﱂ ﺗﹸﺴ ﱠﻠﻢ ﺇﻟﻴﻚ ﺑﺎﺳﻤﻪ‪.‬‬
‫ﺍﻟﻤﻌﻄﻲ ﺃﻥ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ‪ ،‬ﻭﻋﲆ ﺍﻵﺧﺬ ﺃﻥ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ‪ .‬ﻓﺈﻥ ﻛﺎﻥ‬
‫ﻭﻋﲆ ﻫﺬﺍ ﻓﻌﲆ ﹸ‬
‫ﺑﺼﺮﻙ‬
‫ﺍﺭﻓﻊ ﹶ‬ ‫ﺍﻟﻤﻌﻄﻲ ﻻ ﻳﺬﻛﺮ ﺍﺳﻢ ﺍﷲ‪ ،‬ﻭﺃﻧﺖ ﰲ ﺣﺎﺟﺔ ﺇﱃ ﺍﻷﺧﺬ‪ ،‬ﻓﺎﺫﻛﺮ ﺃﻧﺖ ﺍﺳﻢ ﺍﷲ‪ ،‬ﻭﻟﻜﻦ ﹾ‬ ‫ﹸ‬
‫ﺍﻟﻤﻌﻄﻲ ﻭﺍﻧﻈﺮ ﺇﱃ ﻳﺪ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﺍﻟﺘﻲ ﺃﻧﻌﻤﺖ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻚ ﻣﻌ ﹰﺎ‪ ،‬ﻭﻗ ﹼﺒﻠﻬﺎ‬
‫ﻋﺎﻟﻴ ﹰﺎ ﻓﻮﻕ ﺭﺃﺱ ﹸ‬
‫)‪ (١‬ﺍﻟﺒﻴﺖ ﻟﻠﻤﺘﻨﺒﻲ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٨٦‬‬
‫ﺑﺎﻟﺸﻜﺮ‪ ،‬ﻭﺗﺴ ﹼﻠﻢ ﻣﻨﻬﺎ ﺍﻟﻨﻌﻤﺔ‪ .‬ﺃﻱ ﺍﻧﻈﺮ ﺇﱃ ﺍﻹﻧﻌﺎﻡ ﻣﻦ ﺧﻼﻝ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﺗﺬﻛﹼﺮ ﹺ‬
‫ﺍﳌﻨﻌﻢ ﺍﳊﻘﻴﻘﻲ ﻣﻦ‬
‫ﺷﻜﺮ‪ .‬ﻭﻣﻦ ﺛﻢ ﺍﺭﺟﻊ ﺑﴫﻙ ‪-‬ﺇﻥ ﺷﺌﺖ‪ -‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺍﻟﺴﺒﺐ‬‫ﺧﻼﻝ ﺍﻹﻧﻌﺎﻡ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻨﻈﺮ ﻭﺍﻟﺘﺬﻛﺮ ﹲ‬
‫ﻭﺍﺩﻉ ﻟﻪ ﺑﺎﳋﲑ ﹺ‬
‫ﻭﺍﺛﻦ ﻋﻠﻴﻪ‪ ،‬ﻟﻮﺭﻭﺩ ﺍﻟﻨﻌﻤﺔ ﻋﲆ ﻳﺪﻳﻪ‪.‬‬ ‫ﺃﻭ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﹸ‬
‫ﺍﻋﺘﺒﺎﺭ ﺃﺣﺪ ﺍﻟﺸﻴﺌﲔ ﻋﻠ ﹰﺔ ﻟﻶﺧﺮ ﻋﻨﺪ ﳎﻴﺌﻬﲈ‬
‫ﹸ‬ ‫ﺇﻥ ﺍﻟﺬﻱ ﻳﻮﻫﻢ ﹶﻋ ﹶﺒﺪﺓ ﺍﻷﺳﺒﺎﺏ ﻭﳜﺪﻋﻬﻢ ﻫﻮ‪:‬‬
‫ﻣﻌ ﹰﺎ‪ ،‬ﺃﻭ ﻋﻨﺪ ﻭﺟﻮﺩﳘﺎ ﻣﻌ ﹰﺎ‪ .‬ﻭﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻰ ﺑـ»ﺍﻻﻗﱰﺍﻥ«‪.‬‬
‫ﻭﺣﻴﺚ ﺇﻥ ﻋﺪﻡ ﻭﺟﻮﺩ ﳾﺀ ﻣﺎ‪ ،‬ﻳﺼﺒﺢ ﻋﻠ ﹰﺔ ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﻧﻌﻤﺔ‪ ،‬ﻟﺬﺍ ﻳﺘﻮﻫﻢ ﺍﳌﺮﺀ ﺃﻥ ﻭﺟﻮﺩ‬
‫ﺫﻟﻚ ﺍﻟﴚﺀ ﻫﻮ ﻋﻠ ﹲﺔ ﻟﻮﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻓﻴﺒﺪﺃ ﺑﺘﻘﺪﻳﻢ ﺷﻜﺮﻩ ﻭﺍﻣﺘﻨﺎﻧﻪ ﺇﱃ ﺫﻟﻚ ﺍﻟﴚﺀ ﻓﻴﺨﻄﺊ؛‬
‫ﻳﺘﺮﺗﺐ ﻋﲆ ﻣﻘﺪﻣﺎﺕ ﻛﺜﲑﺓ ﻭﴍﺍﺋﻂ ﻋﺪﻳﺪﺓ‪ ،‬ﺑﻴﻨﲈ ﺍﻧﻌﺪﺍ ﹸﻡ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ ﳛﺪﺙ‬
‫ﹸ‬ ‫ﻷﻥ ﻭﺟﻮ ﹶﺩ ﻧﻌﻤﺔ ﻣﺎ‬
‫ﺑﻤﺠﺮﺩ ﺍﻧﻌﺪﺍﻡ ﴍﻁ ﻭﺍﺣﺪ ﻓﻘﻂ‪.‬‬
‫ﻼ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻻ ﻳﻔﺘﺢ ﳎﺮ￯ ﺍﻟﺴﺎﻗﻴﺔ ﺍﳌﺆﺩﻳﺔ ﺇﱃ ﺍﳊﺪﻳﻘﺔ ﻳﺼﺒﺢ ﺳﺒﺒ ﹰﺎ ﻭﻋﻠ ﹰﺔ ﳉﻔﺎﻑ‬ ‫ﻣﺜ ﹰ‬
‫ﺍﳊﺪﻳﻘﺔ ﻭﻭﺳﻴﻠ ﹰﺔ ﳌﻮﲥﺎ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺇﱃ ﺍﻧﻌﺪﺍﻡ ﺍﻟﻨﻌﻢ ﺍﻟﺘﻲ ﻓﻴﻬﺎ‪ .‬ﻭﻟﻜﻦ ﻭﺟﻮﺩ ﺍﻟﻨﹺﻌﻢ ﰲ ﺗﻠﻚ ﺍﳊﺪﻳﻘﺔ‬
‫ﻣﺌﺎﺕ ﻣﻦ ﺍﻟﴩﺍﺋﻂ ﺍﻷﺧﺮ￯‪،‬‬‫ﹴ‬ ‫ﻻ ﻳﺘﻮﻗﻒ ﻋﲆ ﻋﻤﻞ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﻳﺘﻮﻗﻒ ﺃﻳﻀ ﹰﺎ ﻋﲆ‬
‫ﺑﻞ ﻻ ﲢﺼﻞ ﺗﻠﻚ ﺍﻟﻨﻌﻢ ﻛﻠﻬﺎ ﹼﺇﻻ ﺑﺎﻟﻌ ﹼﻠﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻘﺪﺭ ﹸﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺍﻹﺭﺍﺩﺓ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﻓﺎﻓﻬﻢ ﻣﻦ ﻫﺬﺍ ﻣﺪ￯ ﺍﳋﻄﺄ ﰲ ﻫﺬﻩ ﺍﳌﻐﺎﻟﻄﺔ‪ ،‬ﻭﺍﻋﻠﻢ ﻓﺪﺍﺣﺔ ﺧﻄﺄ ﻋﺒﺪﺓ ﺍﻷﺳﺒﺎﺏ‪.‬‬
‫ﹴ‬
‫ﺇﺣﺴﺎﻥ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻻﻗﱰﺍﻥ ﳾﺀ ﻭﺍﻟﻌﻠﺔ ﳾﺀ ﺁﺧﺮ‪ .‬ﻓﺎﻟﻨﻌﻤﺔ ﺍﻟﺘﻲ ﺗﺄﺗﻴﻚ ﻭﻗﺪ ﺍﻗﱰﻧﺖ ﺑﻨ ﹼﻴﺔ‬
‫ﻣﻦ ﺃﺣﺪﻫﻢ ﺇﻟﻴﻚ‪ ،‬ﻋ ﹼﻠﺘﹸﻬﺎ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‪ .‬ﻭﻟﻴﺲ ﻟﺬﺍﻙ ﺍﻟﺸﺨﺺ ﹼﺇﻻ ﺍﻻﻗﱰﺍﻥ ﺩﻭﻥ ﺍﻟﻌﻠﺔ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻟﻮ ﱂ ﹺ‬
‫ﻳﻨﻮ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﺗﻠﻚ ﺍﻟﻨ ﹼﻴﺔ ﰲ ﺍﻹﺣﺴﺎﻥ ﺇﻟﻴﻚ ﳌﺎ ﻛﺎﻧﺖ ﺗﺄﺗﻴﻚ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ‪،‬‬
‫ﺃﻱ ﺇﻥ ﻋﺪﻡ ﻧﻴﺘﻪ ﻛﺎﻥ ﻋﻠ ﹰﺔ ﻟﻌﺪﻡ ﳎﻲﺀ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻟﻜﻦ ﺫﻟﻚ ﺍﳌﻴﻞ ﻟﻺﺣﺴﺎﻥ ﻻ ﻳﻜﻮﻥ ﻋﻠ ﹰﺔ ﻟﻮﺟﻮﺩ‬
‫ﴍﻁ ﻭﺍﺣﺪ ﻣﻦ ﺑﲔ ﻣﺌﺎﺕ ﺍﻟﴩﻭﻁ ﺍﻷﺧﺮ￯‪.‬‬ ‫ﹴ‬ ‫ﺍﻟﻨﻌﻤﺔ ﺃﺑﺪ ﹰﺍ‪ ،‬ﺑﻞ ﺭﺑﲈ ﻳﻜﻮﻥ ﳎﺮﺩ‬
‫ﻭﻟﻘﺪ ﺍﻟﺘﺒﺲ ﺍﻷﻣﺮ ﻋﲆ ﺑﻌﺾ »ﻃﻼﺏ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪ ،‬ﳑﻦ ﺃﻓﺎﺽ ﺍﷲ ﻋﻠﻴﻬﻢ ﻣﻦ ﻧﹺ ﹶﻌ ﹺﻤ ﹺﻪ‬
‫)ﺃﻣﺜﺎﻝ ﺧﴪﻭ ﻭﺭﺃﻓﺖ‪ (..‬ﻓﺎﻟﺘﺒﺲ ﻋﻠﻴﻬﻢ ﺍﻻﻗﱰﺍﻥ ﺑﺎﻟﻌ ﹼﻠﺔ‪ ،‬ﻓﻜﺎﻧﻮﺍ ﻳﺒﺪﻭﻥ ﺍﻟﺮﴇ ﺑﺄﺳﺘﺎﺫﻫﻢ‬
‫ﺮﻥ ﻧﻌﻤ ﹶﺔ ﺍﺳﺘﻔﺎﺩﲥﻢ ﻣﻦ ﺍﻟﺪﺭﻭﺱ ﺍﻟﻘﺮﺁﻧﻴﺔ‬‫ﻭﻳﺜﻨﻮﻥ ﻋﻠﻴﻪ ﺛﻨﺎ ﹰﺀ ﻣﻔﺮﻃ ﹰﺎ‪ .‬ﻭﺍﳊﺎﻝ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﹶﻗ ﹶ‬
‫ﺍﻗﱰﺍﻥ ﻟﻴﺲ ﹼﺇﻻ ‪.‬‬
‫ﹲ‬ ‫ﻣﻊ ﺇﺣﺴﺎﻧﻪ ﺇﱃ ﺃﺳﺘﺎﺫﻫﻢ ﻣﻦ ﻧﻌﻤﺔ ﺍﻹﻓﺎﺩﺓ‪ ،‬ﻓﺎﻷﻣﺮ‬
‫‪١٨٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬
‫ﻓﻬﻢ ﻳﻘﻮﻟﻮﻥ‪ :‬ﻟﻮ ﱂ ﻳﻘﺪﻡ ﺃﺳﺘﺎﺫﻧﺎ ﺇﱃ ﻫﻨﺎ‪ ،‬ﻣﺎ ﻛﻨﺎ ﻟﻨﺄﺧﺬ ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﺍﻹﻳﲈﲏ‪ ،‬ﻓﺈﻓﺎﺩﺗﻪ ﺇﺫﻥ‬
‫ﻫﻲ ﻋ ﹼﻠ ﹲﺔ ﻻﺳﺘﻔﺎﺩﺗﻨﺎ ﻧﺤﻦ‪ .‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪ :‬ﻳﺎ ﺇﺧﻮﰐ ﺍﻷﺣﺒﺔ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﹶﻗ ﹶﺮﻥ ﺍﻟﻨﻌﻤﺔ‬
‫ﻋﻠﻲ ﺑﺎﻟﺘﻲ ﹶﺃﻧﻌﻤﻬﺎ ﻋﻠﻴﻜﻢ‪ ،‬ﻓﺎﻟﻌ ﹼﻠ ﹸﺔ ﰲ ﻛﻠﺘﺎ ﺍﻟﻨﻌﻤﺘﲔ ﻫﻲ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﺍﻟﺘﻲ ﹶﺃﻧﻌﻤﻬﺎ ﹼ‬
‫ﻭﻗﺪ ﻛﻨﺖ ﻳﻮﻣ ﹰﺎ ﹶﺃﺷﻌﺮ ﺑﺎﻣﺘﻨﺎﻥ ﺑﺎﻟﻎ ﻧﺤﻮ ﻃﻼﺏ ﻳﻤﻠﻜﻮﻥ ﻗﻠﻤ ﹰﺎ ﺳﻴﺎ ﹰ‬
‫ﻻ ﻣﺜﻠﻜﻢ ﻭﻳﺴﻌﻮﻥ ﺇﱃ‬
‫ﻋﻠﻲ ﺍﻻﻗﱰﺍﻥ ﺑﺎﻟﻌ ﹼﻠﺔ‪ ،‬ﻓﻜﻨﺖ ﹶﺃﻗﻮﻝ‪ :‬ﺗﹸﺮ￯ ﻛﻴﻒ ﻛﺎﻥ ﻳﻨﻬﺾ ﰲ ﺃﺩﺍﺀ ﺧﺪﻣﺔ‬
‫ﺧﺪﻣﺔ ﺍﻟﻨﻮﺭ‪ .‬ﻓﺎﻟﺘﺒﺲ ﹼ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﹶﻣﻦ ﻛﺎﻥ ﻣﺜﲇ ﰲ ﺭﺩﺍﺀﺓ ﺍﳋﻂ‪ ،‬ﻟﻮﻻ ﻫﺆﻻﺀ ﺍﻟﻄﻠﺒﺔ؟‪ .‬ﻭﻟﻜﻦ ﹶﻓ ﹸ‬
‫ﻬﻤﺖ ﺑﻌﺪﺋﺬ ﺃﻥ ﺍﳊﻖ‬
‫ﻋﻠﻲ ﺑﺎﻟﺘﻮﻓﻴﻖ ﰲ ﺍﻟﺴﲑ‬
‫ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻌﺪ ﻣﺎ ﺃﻧﻌﻢ ﻋﻠﻴﻜﻢ ﺍﻟﻨﻌﻤﺔ ﺍﳌﻘﺪﺳﺔ ﺑﺠﻮﺩﺓ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﹶﻣ ﹼﻦ ﹼ‬
‫ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻓﺎﻗﱰﻥ ﺍﻷﻣﺮﺍﻥ ﻣﻌ ﹰﺎ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺃﺣﺪﳘﺎ ﻋ ﹼﻠﺔ ﻟﻶﺧﺮ ﻗﻂ‪ ،‬ﻟﺬﺍ ﻓﻼ ﹸﺃﻗﺪﻡ‬
‫ﺑﺸﺮﻛﻢ ﻭ ﹸﺃﻫﻨﺌﻜﻢ‪ .‬ﻭﻋﻠﻴﻜﻢ ﹶﺃﻧﺘﻢ ﻛﺬﻟﻚ ﺃﻥ ﺗﺪﻋﻮﺍ ﱄ ﺑﺎﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﱪﻛﺔ‬
‫ﺷﻜﺮﻱ ﻭﺍﻣﺘﻨﺎﲏ ﻟﻜﻢ‪ ،‬ﺑﻞ ﹸﺃ ﹼ‬
‫ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﺍﻟﺮﴇ ﻭﺍﻟﺜﻨﺎﺀ‪.‬‬
‫ﺩﻗﻴﻖ ﺗﹸﻌﺮﻑ ﺑﻪ ﺩﺭﺟﺎﺕ ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﴩﻙ ﺍﳋﻔﻲ‪.‬‬ ‫ﹲ‬
‫ﻣﻴﺰﺍﻥ ﹲ‬ ‫ﻓﻔﻲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‬
‫ﻇﻠﻢ ﻋﻈﻴﻢ ﺇﺫﺍ ﻣﺎ ﹸﺃﻋﻄﻲ ﻟﺸﺨﺺ ﻭﺍﺣﺪ ﻣﺎ ﲤﻠﻜﻪ ﺍﳉﲈﻋﺔ‪،‬‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻛﲈ ﺃﻧﻪ ﹲ‬
‫ﻭﻗﻒ ﻋﲆ ﺍﳉﲈﻋﺔ‪ ،‬ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ‬
‫ﹲ‬ ‫ﻏﺼﺐ ﻣﺎ ﻫﻮ‬
‫ﹶ‬ ‫ﻭﻳﻜﻮﻥ ﺍﻟﺸﺨﺺ ﻣﺮﺗﻜﺒ ﹰﺎ ﻇﻠﻤ ﹰﺎ ﻗﺒﻴﺤ ﹰﺎ ﺇﺫﺍ ﻣﺎ‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﻲ ﺗﺘﺤﺼﻞ ﺑﻤﺴﺎﻋﻲ ﺍﳉﲈﻋﺔ ﻭﻋﻤﻠﻬﻢ‪ ،‬ﻭﺍﻟﴩﻑ ﻭﺍﳌﻨﺰﻟﺔ ﺍﳌﱰﺗﺒﺔ ﻋﲆ ﳏﺎﺳﻦ ﺍﳉﲈﻋﺔ‬
‫ﻭﻓﻀﺎﺋﻠﻬﺎ‪ ،‬ﺇﺫﺍ ﻣﺎ ﹸﺃﺳﻨﺪ ﺇﱃ ﺭﺋﻴﺴﻬﺎ ﺃﻭ ﺃﺳﺘﺎﺫﻫﺎ ﺃﻭ ﻣﺮﺷﺪﻫﺎ ﻳﻜﻮﻥ ﻇﻠﻤ ﹰﺎ ﻭﺍﺿﺤ ﹰﺎ ﺑﺤﻖ ﺍﳉﲈﻋﺔ‪،‬‬
‫ﻛﲈ ﻫﻮ ﻇﻠﻢ ﺑ ﹼﻴﻦ ﺑﺤﻖ ﺍﻷﺳﺘﺎﺫ ﺃﻭ ﺍﻟﺮﺋﻴﺲ ﻧﻔﺴﻪ‪ ،‬ﻷﻥ ﺫﻟﻚ ﻳﺪﺍﻋﺐ ﺃﻧﺎﻧﻴﺘﻪ ﺍﳌﺴﺘﱰﺓ ﻓﻴﻪ ﻭﻳﺴﻮﻗﻪ‬
‫ﺑﺰﻱ ﺍﻟﺴﻠﻄﺎﻥ ﻭ ﹸﻳﻮﻫﻢ ﺍﻵﺧﺮﻳﻦ ﺑﺰ ﹼﻳﻪ‪،‬‬
‫ﺑﻮﺍﺏ ﻟﻠﺠﲈﻋﺔ‪ ،‬ﺇﺫﺍ ﺑﻪ ﻳﺘﺰﻳﺎ ﹼ‬
‫ﺣﺎﺭﺱ ﹲ‬
‫ﹲ‬ ‫ﺇﱃ ﺍﻟﻐﺮﻭﺭ‪ .‬ﻓﺒﻴﻨﲈ ﻫﻮ‬
‫ﻭﺃﻳﻀﺎ ﻳﻈﻠﻢ ﻧﻔﺴﻪ‪ .‬ﺑﻞ ﺭﺑﲈ ﻳﻔﺘﺢ ﻟﻪ ﻫﺬﺍ ﻃﺮﻳﻘ ﹰﺎ ﺇﱃ ﻧﻮﻉ ﻣﻦ ﴍﻙ ﺧﻔﻲ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﻻ ﳛﻖ ﺃﻥ‬‫ﹰ‬
‫ﺍﻟﻐﻨﺎﺋﻢ ﺍﻟﺘﻲ ﺣﺼﻞ ﻋﻠﻴﻬﺎ ﺍﳉﻨﻮﺩ ﻣﻦ ﻓﺘﺤﻬﻢ ﻗﻠﻌﺔ ﺣﺼﻴﻨﺔ‪ ،‬ﻭﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺴﻨﺪ‬
‫ﹶ‬ ‫ﹴ‬
‫ﻃﺎﺑﻮﺭ‬ ‫ﺁﻣﺮ‬
‫ﻳﺄﺧﺬ ﹸ‬
‫ﺍﻧﺘﺼﺎﺭﻫﻢ ﺇﱃ ﻧﻔﺴﻪ‪.‬‬
‫ﻷﺟﻞ ﻫﺬﺍ ﳚﺐ ﹼﺃﻻ ﹸﻳﻨﻈﺮ ﺇﱃ ﺍﻷﺳﺘﺎﺫ ﺃﻭ ﺍﳌﺮﺷﺪ ﻋﲆ ﺃﻧﻪ ﺍﳌﻨﺒﻊ ﺃﻭ ﺍﳌﺼﺪﺭ ﺑﻞ ﻳﻨﺒﻐﻲ‬
‫ﻭﻣﻈﻬﺮ ﻓﺤﺴﺐ‪ .‬ﻛﺎﳌﺮﺁﺓ ﺍﻟﺘﻲ ﺗﻌﻜﺲ ﺇﻟﻴﻚ ﺣﺮﺍﺭﺓ ﺍﻟﺸﻤﺲ‬
‫ﹲ‬ ‫ﺍﻋﺘﺒﺎﺭﻩ ﻭﺍﻟﻨﻈﺮ ﺇﻟﻴﻪ ﻋﲆ ﺃﻧﻪ ﹶﻣﻌﻜﹶﺲ‬
‫ﻣﺼﺪﺭ ﳍﲈ ﻓﺘﻨﺴﻰ ﺍﻟﺸﻤﺲ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺗﹸﻮﱃ‬
‫ﹲ‬ ‫ﻭﺿﻮﺀﻫﺎ‪ ،‬ﻓﻤﻦ ﺍﻟﺒﻼﻫﺔ ﺃﻥ ﺗﺘﻠﻘﻰ ﺍﳌﺮﺁﺓ ﻛﺄﳖﺎ‬
‫ﻻ ﻋﻦ ﺍﻟﺸﻤﺲ!‪.‬‬ ‫ﺍﻫﺘﲈﻣﻚ ﻭﺭﺿﺎﻙ ﺇﱃ ﺍﳌﺮﺁﺓ ﺑﺪ ﹰ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٨٨‬‬
‫ﻓﺮﻭﺡ ﺍﳌﺮﺷﺪ ﻭﻗﻠﺒﻪ‬
‫ﹸ‬ ‫ﻈﻬﺮ ﻳﻈﻬﺮ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﻻﺑﺪ ﻣﻦ ﺍﳊﻔﺎﻅ ﻋﲆ ﺍﳌﺮﺁﺓ ﻷﳖﺎ ﹶﻣ ﹲ‬
‫ﻣﺮﺁﺓﹲ‪ ،‬ﺗﺼﺒﺢ ﹶﻣﻌﻜﹶﺴ ﹰﺎ ﻟﻠﻔﻴﻮﺿﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺘﻲ ﻳﻔﻴﻀﻬﺎ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﻴﺼﺒﺢ ﺍﳌﺮﺷﺪ‬
‫ﻭﺳﻴﻠﺔ ﻻﻧﻌﻜﺎﺱ ﺗﻠﻚ ﺍﻟﻔﻴﻮﺿﺎﺕ ﺇﱃ ﻣﺮﻳﺪﻩ‪.‬‬
‫ﻟﺬﺍ ﳚﺐ ﹼﺃﻻ ﹸﻳﺴﻨﺪ ﺇﻟﻴﻪ ﻣﻘﺎ ﹲﻡ ﺃﻛﺜﺮ ﻣﻦ ﻣﻘﺎﻡ ﺍﻟﻮﺳﻴﻠﺔ ‪-‬ﻣﻦ ﺣﻴﺚ ﺍﻟﻔﻴﻮﺿﺎﺕ‪ -‬ﺑﻞ ﹸﻳﺤﺘﻤﻞ‬
‫ﹼﺃﻻ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻷﺳﺘﺎﺫ ﺍﻟﺬﻱ ﹸﻳﻨﻈﺮ ﺇﻟﻴﻪ ﻛﺄﻧﻪ ﻣﺼﺪﺭ ﹶﻣﻈﻬﺮ ﹰﺍ ﻭﻻ ﻣﺼﺪﺭ ﹰﺍ‪ .‬ﻭﺇﻧﲈ ﻳﺮ￯ ﻣﺮﻳﺪﻩ ﻣﺎ‬
‫ﺃﺧﺬﻩ ﻣﻦ ﻓﻴﻮﺿﺎﺕ ‪-‬ﰲ ﻃﺮﻳﻖ ﺁﺧﺮ‪ -‬ﻳﺮﺍﻫﺎ ﰲ ﻣﺮﺁﺓ ﺭﻭﺡ ﺷﻴﺨﻪ‪ ،‬ﻭﺫﻟﻚ ﳌﺎ ﳛﻤﻞ ﻣﻦ ﺻﻔﺎﺀ‬
‫ﺍﻟﻤﻨﻮﻡ‬
‫ﹼ‬ ‫ﺍﻹﺧﻼﺹ ﻧﺤﻮﻩ ﻭﺷﺪﺓ ﺍﻟﻌﻼﻗﺔ ﺑﻪ ﻭﺩﻧﻮ ﺻﻠﺘﻪ ﺑﻪ ﻭﺣﴫ ﻧﻈﺮﻩ ﻓﻴﻪ‪ .‬ﹶﻣ ﹶﺜﻠ ﹸﻪ ﰲ ﻫﺬﺍ ﻛﻤﺜﻞ‬
‫ﻣﻐﻨﺎﻃﻴﺴﻴ ﹰﺎ ﺇﺫ ﻳﻨﻔﺘﺢ ﰲ ﺧﻴﺎﻟﻪ ﻧﺎﻓﺬ ﹲﺓ ﺇﱃ ﻋﺎﱂ ﺍﳌﺜﺎﻝ ﺑﻌﺪ ﺇﻣﻌﺎﻧﻪ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺮﺁﺓ‪ ،‬ﻓﻴﺸﺎﻫﺪ ﻓﻴﻬﺎ ﻣﻨﺎﻇﺮ‬
‫ﻏﺮﻳﺒﺔ ﻋﺠﻴﺒﺔ‪ ،‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺗﻠﻚ ﺍﳌﻨﺎﻇﺮ ﻟﻴﺴﺖ ﰲ ﺍﳌﺮﺁﺓ ﻭﺇﻧﲈ ﻓﻴﲈ ﻭﺭﺍﺀ ﺍﳌﺮﺁﺓ ﳑﺎ ﻳﱰﺍﺀ￯ ﻟﻪ ﻣﻦ ﻧﺎﻓﺬﺓ‬
‫ﺧﻴﺎﻟﻴﺔ ﺍﻟﺘﻲ ﺍﻧﻔﺘﺤﺖ ﻧﺘﻴﺠﺔ ﺇﻣﻌﺎﻥ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﺮﺁﺓ‪.‬‬
‫ﳐﻠﺺ ﻟﺸﻴﺦ ﻏﲑ ﻛﺎﻣﻞ ﺃﻛﻤﻞ ﻣﻦ ﺷﻴﺨﻪ‪ ،‬ﻓﻴﻨﱪﻱ ﺇﱃ ﺇﺭﺷﺎﺩ‬
‫ﹲ‬ ‫ﳍﺬﺍ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺮﻳﺪﹲ‬
‫ﺷﻴﺨﻪ‪ ،‬ﻭﻳﺼﺒﺢ ﺷﻴﺨ ﹰﺎ ﻟﺸﻴﺨﻪ‪.‬‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻋﴩﺓ‬

‫ﺗﺨﺺ ﺍﻟﺘﻮﺣﻴﺪ‪:‬‬
‫ﹼ‬ ‫ﺗﺘﻀﻤﻦ ﺃﺭﺑﻌﺔ ﺭﻣﻮﺯ ﺻﻐﲑﺓ‬
‫ﺍﻟﺮﻣﺰ ﺍﻷﻭﻝ‪ :‬ﻳﺎ ﻣﻦ ﻳﺴﺘﻤﺪﹼ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﺇﻧﻚ »ﺗﻨﻔﺦ ﻣﻦ ﹺ‬
‫ﻏﲑ ﹶﺿﺮﻡ ﻭﺗﺴﺘﺴﻤﻦ‬
‫ﺫﺍ ﻭﺭﻡ«‪ (١).‬ﺇﺫﺍ ﺭﺃﻳﺖ ﻗﺼﺮ ﹰﺍ ﻋﺠﻴﺒ ﹰﺎ ﹸﻳﺒﻨﻰ ﻣﻦ ﺟﻮﺍﻫﺮ ﻏﺮﻳﺒﺔ‪ ،‬ﻻ ﻳﻮﺟﺪ ﻭﻗﺖ ﺍﻟﺒﻨﺎﺀ ﹸ‬
‫ﺑﻌﺾ ﺗﻠﻚ‬
‫ﺍﳉﻮﺍﻫﺮ ﹼﺇﻻ ﰲ ﺍﻟﺼﲔ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﹼﺇﻻ ﰲ ﺍﻷﻧﺪﻟﺲ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﹼﺇﻻ ﰲ ﺍﻟﻴﻤﻦ‪ ،‬ﻭﺑﻌﻀﻬﺎ ﹼﺇﻻ ﰲ ﺳﻴﺒﲑﻳﺎ‪.‬‬
‫ﻭﺇﺫﺍ ﺷﺎﻫﺪﺕ ﺃﻥ ﺍﻟﺒﻨﺎﺀ ﻳﺘﻢ ﻋﲆ ﺃﺣﺴﻦ ﻣﺎ ﻳﻜﻮﻥ‪ ،‬ﻭﺗﹸﺠﻠﺐ ﻟﻪ ﺗﻠﻚ ﺍﻷﺣﺠﺎﺭ ﺍﻟﻜﺮﻳﻤﺔ ﻣﻦ ﺍﻟﴩﻕ‬
‫ﻭﺍﻟﻐﺮﺏ ﻭﺍﻟﺸﲈﻝ ﻭﺍﳉﻨﻮﺏ ﺑﺄﴎﻉ ﻭﻗﺖ ﻭﺑﺴﻬﻮﻟﺔ ﺗﺎﻣﺔ ﻭﰲ ﺍﻟﻴﻮﻡ ﻧﻔﺴﻪ‪ ..‬ﻓﻬﻞ ﻳﺒﻘﻰ ﻟﺪﻳﻚ ﺭﻳﺐ‬
‫ﹲ‬
‫ﺑﺎﺳﻂ ﻫﻴﻤﻨﺘﹶﻪ ﻋﲆ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ؟‪.‬‬ ‫ﰲ ﺃﻥ ﺑﻨﹼﺎﺀ ﺫﻟﻚ ﺍﻟﻘﴫ‬
‫ﻛﻞ ﹴ‬
‫ﻛﺎﺋﻦ‪ ،‬ﺑﻨﺎ ﹲﺀ‪ ،‬ﻭﻗﴫ ﺇﳍﻲ‪ ،‬ﻭﻻﺳﻴﲈ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﻬﻮ ﻣﻦ ﺃﲨﻞ ﺗﻠﻚ ﺍﻟﻘﺼﻮﺭ ﻭﻣﻦ‬ ‫ﻭﻫﻜﺬﺍ ﹼ‬
‫ﺃﻋﺠﺒﻬﺎ‪ ،‬ﻷﻥ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺍﻷﺣﺠﺎﺭ ﺍﻟﻜﺮﻳﻤﺔ ﳍﺬﺍ ﺍﻟﻘﴫ ﺍﻟﺒﺪﻳﻊ ﻣﻦ ﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﻭﻗﺴﻢ ﻣﻨﻬﺎ ﻣﻦ‬
‫)‪ (١‬ﻧﻔﺨﺖ ﰲ ﻏﲑ ﴐﻡ‪ ...‬ﻣﺜﻞ ﻳﴬﺏ ﳌﻦ ﻳﺼﻨﻊ ﺍﻟﴚﺀ ﰲ ﻏﲑ ﻣﻮﺿﻌﻪ‪ .‬ﻭﺍﻟﴬﻡ‪ :‬ﺍﻟﻨﺎﺭ ﺃﻭ ﺍﳊﻄﺐ ﺍﻟﴪﻳﻊ ﺍﻻﻟﺘﻬﺎﺏ‪،‬‬
‫ﻭﻧﻔﺦ ﰲ ﻏﲑ ﴐﻡ ﺃﻱ ﰲ ﻣﻜﺎﻥ ﻻ ﻧﺎﺭ ﻓﻴﻪ‪.‬‬
‫‪١٨٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬

‫ﻋﺎﱂ ﺍﳌﺜﺎﻝ ﻭﺍﻟﻠﻮﺡ ﺍﳌﺤﻔﻮﻅ‪ ،‬ﻭﻗﺴﻢ ﺁﺧﺮ ﻣﻦ ﻋﺎﱂ ﺍﳍﻮﺍﺀ‪ ،‬ﻭﻣﻦ ﻋﺎﱂ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻣﻦ ﻋﺎﱂ ﺍﻟﻌﻨﺎﴏ‪.‬‬
‫ﻭﺷﺮﻋﺖ ﺭﻭﺍﺑﻄﻪ‬
‫ﻛﲈ ﺍﻣﺘﺪﺕ ﺣﺎﺟﺎﺗﹸﻪ ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﻭﺍﻧﺘﴩﺕ ﺁﻣﺎﻟﻪ ﰲ ﺃﻗﻄﺎﺭ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﹼ‬
‫ﻭﻋﻼﻗﺎﺗﻪ ﰲ ﻃﺒﻘﺎﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬
‫ﻓﻴﺎ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﳛﺴﺐ ﻧﻔﺴﻪ ﺇﻧﺴﺎﻧ ﹰﺎ‪ ،‬ﺃﻧﺖ ﻗﴫ ﻋﺠﻴﺐ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻋﲈﺭﺓ ﻏﺮﻳﺒﺔ ﺟﺪ ﹰﺍ‪.‬‬
‫ﻓﲈ ﺩﺍﻣﺖ ﻣﺎﻫﻴﺘﹸﻚ ﻫﻜﺬﺍ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺧﺎﻟﻘﻚ ﺇﺫﻥ ﹼﺇﻻ ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﺘﴫﻑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺑﻴﴪ‬
‫ﺍﻟﺘﴫﻑ ﰲ ﻣﻨﺰﻟﲔ ﺍﺛﻨﲔ‪ ،‬ﻭﻳﺘﴫﻑ ﰲ ﺍﻷﺭﺽ ﻭﺍﻟﺴﲈﺀ ﻛﺘﴫﻓﻪ ﰲ ﺻﺤﻴﻔﺘﲔ‪ ،‬ﻭﻳﺘﴫﻑ ﰲ‬
‫ﺍﻷﺯﻝ ﻭﺍﻷﺑﺪ ﻛﺄﳖﲈ ﺍﻷﻣﺲ ﻭﺍﻟﻐﺪﹸ ‪ ،‬ﻓﻼ ﻣﻌﺒﻮﺩ ﻳﻠﻴﻖ ﺑﻚ‪ ،‬ﻭﻻ ﻣﻠﺠﺄ ﻟﻚ‪ ،‬ﻭﻻ ﻣﻨﻘﺬ ﹼﺇﻻ ﺫﻟﻚ ﺍﻟﺬﻱ‬
‫ﳛﻜﻢ ﻋﲆ ﺍﻷﺭﺽ ﻭﺍﻟﺴﲈﺀ ﻭﻳﻤﻠﻚ ﺃﺯﻣﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻘﺒﻰ‪.‬‬
‫ﺑﻌﺾ ﺍﳊﻤﻘﻰ ﻳﺘﻮﺟﻪ ﺑﺤﺒﻪ ﺇﱃ ﺍﳌﺮﺁﺓ ﺇﺫﺍ ﻣﺎ ﺭﺃ￯ ﺍﻟﺸﻤﺲ ﻓﻴﻬﺎ‪ .‬ﻭﺫﻟﻚ‬
‫ﺍﻟﺮﻣﺰ ﺍﻟﺜﺎﲏ‪ :‬ﻫﻨﺎﻙ ﹸ‬
‫ﺑﺤﺮﺹ ﺷﺪﻳﺪ ﻻﺳﺘﺒﻘﺎﺀ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﻟﻜﻴﻼ‬ ‫ﹴ‬ ‫ﻟﻌﺪﻡ ﻣﻌﺮﻓﺘﻪ ﺑﺎﻟﺸﻤﺲ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻴﺤﺎﻓﻆ ﻋﲆ ﺍﳌﺮﺁﺓ‬
‫ﺗﻀﻴﻊ! ﻭﻟﻜﻦ ﺇﺫﺍ ﺗﻔ ﹼﻄﻦ ﺃﻥ ﺍﻟﺸﻤﺲ ﻻ ﲤﻮﺕ ﺑﻤﻮﺕ ﺍﳌﺮﺁﺓ‪ ،‬ﻭﻻ ﺗﻔﻨﻰ ﺑﺎﻧﻜﺴﺎﺭﻫﺎ ﹼ‬
‫ﺗﻮﺟﻪ ﺑﻤﺤﺒﺘﻪ‬
‫ﺗﺸﺎﻫﺪ ﰲ ﺍﳌﺮﺁﺓ ﻟﻴﺴﺖ ﺗﺎﺑﻌﺔ‬ ‫ﹴ‬
‫ﻭﻋﻨﺪﺋﺬ ﻳﺪﺭﻙ ﺃﻥ ﺍﻟﺸﻤﺲ ﺍﻟﺘﻲ‬ ‫ﻛﻠﻬﺎ ﺇﱃ ﺍﻟﺸﻤﺲ ﺍﻟﺘﻲ ﰲ ﺍﻟﺴﲈﺀ‪.‬‬
‫ﹶ‬
‫ﻟﻠﻤﺮﺁﺓ‪ ،‬ﻭﻻ ﻳﺘﻮﻗﻒ ﺑﻘﺎﺅﻫﺎ ﺑﺒﻘﺎﺀ ﺍﳌﺮﺁﺓ‪ ،‬ﺑﻞ ﺇﻥ ﺑﻘﺎﺀ ﺣﻴﻮﻳﺔ ﺍﳌﺮﺁﺓ ﻭﺗﻸﻟﺆﻫﺎ ﺇﻧﲈ ﻫﻮ ﺑﺒﻘﺎﺀ ﲡﻠﻴﺎﺕ‬
‫ﺗﺎﺑﻊ ﻟﺒﻘﺎﺀ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﺍﻟﺸﻤﺲ ﻭﻣﻘﺎﺑﻠﺘﻬﺎ‪ .‬ﻓﺒﻘﺎﺀ ﺍﳌﺮﺁﺓ ﹲ‬
‫ﺣﺐ ﺍﻟﺒﻘﺎﺀ ﻟﻴﺲ‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ! ﺇﻥ ﻗﻠﺒﻚ ﻭﻫﻮﻳﺘﻚ ﻭﻣﺎﻫﻴﺘﹶﻚ ﻣﺮﺁﺓﹲ‪ ،‬ﻭﻣﺎ ﰲ ﻓﻄﺮﺗﻚ ﻣﻦ ﹼ‬
‫ﻷﺟﻠﻬﺎ‪ ،‬ﺑﻞ ﻷﺟﻞ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﹴ‬
‫ﲡﻞ ﻷﺳﻢ ﺍﻟﺒﺎﻗﻲ ﺫﻱ ﺍﳉﻼﻝ‪ ،‬ﺍﻟﺬﻱ ﻳﺘﺠ ﹼﻠﻰ ﻓﻴﻬﺎ ﺣﺴﺐ ﺍﺳﺘﻌﺪﺍﺩ‬
‫ﺮﻑ ﻭﺟ ﹸﻪ ﺗﻠﻚ ﺍﳌﺤﺒﺔ ﺇﱃ ﺟﻬﺔ ﺃﺧﺮ￯ ﻧﺘﻴﺠﺔ ﺍﻟﺒﻼﻫﺔ‪ .‬ﻓﲈ ﺩﺍﻡ ﺍﻷﻣﺮ ﻫﻜﺬﺍ‬ ‫ﻛﻞ ﺇﻧﺴﺎﻥ‪ .‬ﻭﻟﻜﻦ ﹸﺻ ﹶ‬
‫ﹴ‬
‫ﻓﻘﻞ‪ :‬ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ‪ .‬ﻓﺈﺫ ﺃﻧﺖ ﻣﻮﺟﻮﺩ ﻭﺑﺎﻕ‪ ،‬ﻓﻠﻴﻔﻌﻞ ﺍﻟﻔﻨﺎﺀ ﺑﻨﺎ ﻣﺎ ﺷﺎﺀ ﻓﻼ ﻧﺒﺎﱄ ﺑﲈ ﻧﻼﻗﻲ‪.‬‬
‫ﺍﻟﺮﻣﺰ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ! ﺇﻥ ﻣﻦ ﻏﺮﺍﺋﺐ ﻣﺎ ﺃﻭﺩﻉ ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ ﰲ ﻣﺎﻫﻴﺘﻚ ﺃﻧﻪ‪ :‬ﺑﻴﻨﲈ‬
‫ﺃﻭﺳﻊ‬
‫ﹶ‬ ‫ﺃﻑ! ﺿﺠﺮ ﹰﺍ ﻛﺎﳌﺴﺠﻮﻥ ﺍﳌﺨﻨﻮﻕ‪ ،‬ﻭﺗﺒﺤﺚ ﻋﻦ ﻣﻜﺎﻥ‬ ‫ﺃﻑ! ﹼ‬‫ﺗﺴ ﹸﻌﻚ ﺍﻟﺪﻧﻴﺎ ﺃﺣﻴﺎﻧ ﹰﺎ ﻓﺘﻘﻮﻝ‪ :‬ﹼ‬
‫ﻻ ﹶ‬
‫ﻭﻓﻜﺮﻙ‬
‫ﹸ‬ ‫ﻣﻨﻪ‪ ،‬ﺇﺫﺍ ﺑﻚ ﺗﺴﻌﻚ ﺧﺮﺩﻟﺔ ﻣﻦ ﻋﻤﻞ‪ ،‬ﻣﻦ ﺧﺎﻃﺮﺓ‪ ،‬ﻣﻦ ﺩﻗﻴﻘﺔ‪ ،‬ﺣﺘﻰ ﺗﻔﻨﻰ ﻓﻴﻬﺎ‪ .‬ﻓﻘﻠﺒﻚ‬
‫ﺗﺴﻌﻬﲈ ﺍﻟﺬﺭﺓ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﻓﺘﺠﻮﻝ ﺑﺄﺷﺪ ﺃﺣﺎﺳﻴﺴﻚ ﻭﻣﺸﺎﻋﺮﻙ‬
‫ﺗﺴﻌﻬﲈ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻀﺨﻤﺔ‪ ،‬ﹶ‬
‫ﺍﻟﻠﺬﺍﻥ ﻻ ﹶ‬
‫ﰲ ﺗﻠﻚ ﺍﳋﺎﻃﺮﺓ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﺼﻐﲑﺓ‪.‬‬
‫ﺑﻌﻀﻬﺎ‬
‫ﻭﻗﺪ ﺃﻭﺩﻉ ﺍﻟﺒﺎﺭﺉ ﺳﺒﺤﺎﻧﻪ ﰲ ﻣﺎﻫﻴﺘﻚ ﺃﺟﻬﺰﺓ ﻭﻟﻄﺎﺋﻒ ﻣﻌﻨﻮﻳﺔ ﺩﻗﻴﻘﺔ‪ ،‬ﺇﺫﺍ ﺍﺑﺘﻠﻊ ﹸ‬
‫ﺍﻟﺪﻧﻴﺎ ﻓﻼ ﻳﺸﺒﻊ‪ ،‬ﻭﻳﻀﻴﻖ ﺑﻌﻀﻬﺎ ﺫﺭﻋ ﹰﺎ ﻋﻦ ﺫﺭﺓ ﻭﻻ ﻳﺘﺤﻤﻞ ﹸﺷﻌﲑﺓ‪ ،‬ﻛﺎﻟﻌﲔ ﺍﻟﺘﻲ ﻻ ﺗﺘﺤﻤﻞ ﺷﻌﺮﺓ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٩٠‬‬
‫ﻭﺍﻟﺮﺃﺱ ﺍﻟﺬﻱ ﻳﺘﺤﻤﻞ ﺃﺛﻘﺎ ﹰ‬
‫ﻻ ﻫﺎﺋﻠﺔ‪ .‬ﻓﺘﻠﻚ ﺍﻟﻠﻄﻴﻔﺔ ﻻ ﺗﺘﺤﻤﻞ ﺛﻘ ﹰ‬
‫ﻼ ﻛﺎﻟﺸﻌﺮﺓ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﺃﻱ ﻻ‬
‫ﺗﺘﺤﻤﻞ ﺣﺎﻟﺔ ﻫﻴﻨﺔ ﺟﺪ ﹰﺍ ﻧﺸﺄﺕ ﻣﻦ ﺍﻟﻀﻼﻟﺔ ﻭﻧﺠﻤﺖ ﻣﻦ ﺍﻟﻐﻔﻠﺔ‪ .‬ﺑﻞ ﻗﺪ ﺗﻨﻄﻔﺊ ﺟﺬﻭﺗﹸﻬﺎ ﻭﲤﻮﺕ‪.‬‬
‫ﺃﻟﻄﻒ ﻟﻄﺎﺋﻔﻚ ﺍﻟﺘﻲ ﺗﺒﺘﻠﻊ‬
‫ﹸ‬ ‫ﹸ‬
‫ﻓﻴﻐﺮﻕ ﻣﻌﻚ‬ ‫ﻒ ﻣﻦ ﺍﻟ ﹶﻐﺮﻕ‪،‬‬ ‫ﻓﺎﺣﺬﺭ! ﻭﺧﻔﻒ ﺍﻟﻮﻁﺀ‪ ،‬ﹶ‬
‫ﻭﺧ ﹾ‬
‫ﺍﻟﺪﻧﻴﺎ ﰲ ﺃﻛﻠﺔ‪ ،‬ﺃﻭ ﻛﻠﻤﺔ‪ ،‬ﺃﻭ ﳌﻌﺔ‪ ،‬ﺃﻭ ﺇﺷﺎﺭﺓ‪ ،‬ﺃﻭ ﺑﻘﻠﺔ‪ ،‬ﺃﻭ ﹸﻗﺒﻠﺔ‪ .‬ﻓﻬﻨﺎﻙ ﺃﺷﻴﺎﺀ ﺻﻐﲑﺓ ﺟﺪ ﹰﺍ ﺗﺘﻤﻜﻦ ‪-‬‬
‫ﰲ ﺟﻬﺔ ‪ -‬ﺃﻥ ﺗﺴﺘﻮﻋﺐ ﻣﺎ ﻫﻮ ﺿﺨﻢ ﺟﺪ ﹰﺍ‪ .‬ﻓﺎﻧﻈﺮ ﺇﻥ ﺷﺌﺖ ﻛﻴﻒ ﺗﻐﺮﻕ ﺍﻟﺴﲈﺀ ﺑﻨﺠﻮﻣﻬﺎ ﰲ ﻣﺮﺁﺓ‬
‫ﺻﻐﲑﺓ‪ ،‬ﻭﻛﻴﻒ ﻛﺘﺐ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﰲ ﺧﺮﺩﻟﺔ ﺣﺎﻓﻈﺘﻚ ﺃﻛﺜﺮ ﻣﺎ ﰲ ﺻﺤﻴﻔﺔ ﺃﻋﲈﻟﻚ ﻭﺃﻏﻠﺐ ﻣﺎ‬
‫ﰲ ﺻﺤﺎﺋﻒ ﺃﻋﲈﺭﻙ‪ .‬ﻓﺴﺒﺤﺎﻧﻪ ﻣﻦ ﻗﺎﺩﺭ ﻗﻴﻮﻡ!‪.‬‬
‫ﺍﻟﺮﻣﺰ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻳﺎ ﻋﺎﺑﺪ ﺍﻟﺪﻧﻴﺎ! ﺇﻥ ﺩﻧﻴﺎﻙ ﺍﻟﺘﻲ ﺗﺘﺼﻮﺭﻫﺎ ﻭﺍﺳﻌ ﹰﺔ ﻓﺴﻴﺤ ﹰﺔ ﻣﺎ ﻫﻲ ﹼﺇﻻ ﻛﺎﻟﻘﱪ‬
‫ﺍﻟﻀﻴﻖ‪ ،‬ﻭﻟﻜﻦ ﺟﺪﺭﺍﻧﻪ ﻣﻦ ﹴ‬
‫ﻣﺮﺁﺓ ﺗﺘﻌﺎﻛﺲ ﻓﻴﻬﺎ ﺍﻟﺼﻮﺭ‪ ،‬ﻓﱰﺍﻩ ﻓﺴﻴﺤ ﹰﺎ ﺭﺣﺒ ﹰﺎ ﻭﺍﺳﻌ ﹰﺎ ﻣﺪﹼ ﺍﻟﺒﴫ‪،‬‬ ‫ﹼ‬
‫ﻓﺒﻴﻨﲈ ﻣﻨﺰﻟﻚ ﻫﺬﺍ ﻫﻮ ﻛﺎﻟﻘﱪ ﺗﺮﺍﻩ ﻛﺎﳌﺪﻳﻨﺔ ﺍﻟﺸﺎﺳﻌﺔ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﳉﺪﺍﺭ ﺍﻷﻳﻤﻦ ﻭﺍﻷﻳﴪ ﻟﺘﻠﻚ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻠﺬﻳﻦ ﻳﻤﺜﻼﻥ ﺍﳌﺎﴈ ﻭﺍﳌﺴﺘﻘﺒﻞ ‪-‬ﺭﻏﻢ ﺃﳖﲈ ﻣﻌﺪﻭﻣﺎﻥ ﻭﻏﲑ ﻣﻮﺟﻮﺩﻳﻦ‪ -‬ﻓﺈﳖﲈ ﻛﺎﳌﺮﺁﺓ‬
‫ﻓﺘﻮﺳﻌﺎﻥ ﻭﺗﺒﺴﻄﺎﻥ ﺃﺟﻨﺤﺔ ﺯﻣﺎﻥ ﺍﳊﺎﻝ ﺍﳊﺎﴐﺓ‬ ‫ﺗﻌﻜﺴﺎﻥ ﺍﻟﺼﻮﺭ ﰲ ﺑﻌﻀﻬﲈ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﹼ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﻗﺼﲑ ﺟﺪ ﹰﺍ ﻭﺿﻴﻖ ﺟﺪ ﹰﺍ‪ .‬ﻓﺘﺨﺘﻠﻂ ﺍﳊﻘﻴﻘﺔ ﺑﺎﳋﻴﺎﻝ‪ ،‬ﻓﱰ￯ ﺍﻟﺪﻧﻴﺎ ﺍﳌﻌﺪﻭﻣﺔ ﻣﻮﺟﻮﺩﺓﹰ‪ .‬ﻓﻜﲈ‬
‫ﺭﻓﻴﻊ ﺟﺪ ﹰﺍ‪ ،‬ﺇﺫﺍ ﻣﺎ ﲢﺮﻙ ﺑﴪﻋﺔ ﻳﻈﻬﺮ ﻭﺍﺳﻌ ﹰﺎ ﻛﺄﻧﻪ ﺳﻄﺢ ﻛﺒﲑ‪،‬‬
‫ﺃﻥ ﺧﻄ ﹰﺎ ﻣﺴﺘﻘﻴﻤ ﹰﺎ ﻭﻫﻮ ﰲ ﺣﻘﻴﻘﺘﻪ ﹲ‬
‫ﻛﺬﻟﻚ ﺩﻧﻴﺎﻙ ﺃﻧﺖ‪ ،‬ﻫﻲ ﰲ ﺣﻘﻴﻘﺘﻬﺎ ﺿﻴﻘﺔ ﺟﺪ ﹰﺍ‪ ،‬ﺟﺪﺭﺍﻧﹸﻬﺎ ﻗﺪ ﺗﻮﺳﻌﺖ ﻭ ﹸﻣﺪﹼ ﺕ ﺑﻐﻔﻠﺘﻚ ﻭﺗﻮﻫﻢ‬
‫ﺧﻴﺎﻟﻚ‪ ،‬ﺣﺘﻰ ﺇﺫﺍ ﻣﺎ ﲢﺮﻙ ﺭﺃﺳﻚ ﻣﻦ ﺟﺮﺍﺀ ﻣﺼﻴﺒﺔ ﺃﺻﺎﺑﺘﻚ‪ ،‬ﺗﺮﺍﻩ ﹶﻳﺼﺪﻡ ﺫﻟﻚ ﺍﳉﺪﺍﺭ ﺍﻟﺬﻱ‬
‫ﻛﻨﺖ ﺗﺘﺼﻮﺭﻩ ﺑﻌﻴﺪ ﹰﺍ ﺟﺪ ﹰﺍ‪ .‬ﻓﻴﻄ ﹼﻴﺮ ﻣﺎ ﲢﻤﻠﻪ ﻣﻦ ﺧﻴﺎﻝ‪ ،‬ﻭﻳﻄﺮﺩ ﻧﻮﻣﻚ‪ .‬ﻭﻋﻨﺪﺋﺬ ﲡﺪ ﺩﻧﻴﺎﻙ ﺍﻟﻮﺍﺳﻌﺔ‬
‫ﺃﺿﻴﻖ ﻣﻦ ﺍﻟﻘﱪ‪ ،‬ﻭﺗﺮ￯ ﺯﻣﺎﻧﻚ ﻭﻋﻤﺮﻙ ﻳﻤﴤ ﺃﴎﻉ ﻣﻦ ﺍﻟﱪﻕ‪ ،‬ﻭﺗﻨﻈﺮ ﺇﱃ ﺣﻴﺎﺗﻚ ﺗﺮﺍﻫﺎ ﺗﺴﻴﻞ‬
‫ﹶ‬
‫ﺃﴎﻉ ﻣﻦ ﺍﻟﻨﻬﺮ‪.‬‬
‫ﹾ‬
‫ﻓﺎﻧﺴﻞ ﺇﺫﻥ ﻣﻦ ﺍﳊﻴﻮﺍﻧﻴﺔ‪،‬‬ ‫ﻓﲈ ﺩﺍﻣﺖ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻌﻴﺶ ﺍﳌﺎﺩﻱ ﻭﺍﳊﻴﺎﺓ ﺍﳊﻴﻮﺍﻧﻴﺔ ﻫﻜﺬﺍ‪،‬‬
‫ﻭﺩﻉ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺍﺩﺧﻞ ﻣﺪﺍﺭﺝ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ‪ ..‬ﲡﺪ ﻣﻴﺪﺍﻥ ﹴ‬
‫ﺣﻴﺎﺓ ﹶﺃﺭﺣﺐ‪ ،‬ﻭﻋﺎﱂ ﹴ‬
‫ﻧﻮﺭ ﹶﺃﻭﺳﻊ ﳑﺎ ﻛﻨﺖ‬
‫ﺗﺘﻮﳘﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻮﺍﺳﻌﺔ‪.‬‬
‫ﹸ‬
‫ﻭﺇﻧﻄﺎﻕ ﺍﻟﻠﺴﺎﻥ ﻭﲢﺮﻳﻚ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺗﺸﻐﻴﻞ‬ ‫ﻭﻣﺎ ﻣﻔﺘﺎﺡ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﺍﻷﺭﺣﺐ ﹼﺇﻻ ﻣﻌﺮﻓ ﹸﺔ ﺍﷲ‪،‬‬
‫ﹴ‬
‫ﻣﻌﺎﻥ ﻭﺃﴎﺍﺭ ‪.‬‬ ‫ﺍﻟﺮﻭﺡ ﺑﲈ ﺗﻔﻴﺪﻩ ﺍﻟﻜﻠﻤﺔ ﺍﳌﻘﺪﺳﺔ‪) :‬ﻻ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ( ﻣﻦ‬
‫‪١٩١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﺸﺮﺓ‬

‫ﺍﻟﻤﺬﻛﱢﺮﺓ ﺍﳋﺎﻣﺴﺔ ﻋﴩﺓ‬

‫ﻭﻫﻲ ﺛﻼﺙ ﻣﺴﺎﺋﻞ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ (١) :‬ﻳﺎ ﹶﻣﻦ ﻳﺮﻳﺪ ﺃﻥ ﻳﺮ￯ ﺩﻟﻴﻼﹰ ﻋﲆ ﺣﻘﻴﻘﺔ ﺍﻵﻳﺘﲔ ﺍﻟﻜﺮﻳﻤﺘﲔ‪W﴿ :‬‬
‫‪) ﴾c b a ` _ ^*\ [ Z Y X‬ﺍﻟﺰﻟﺰﺍﻝ‪(٨-٧:‬‬
‫ﺍﻟﻠﺘﲔ ﺗﺸﲑﺍﻥ ﺇﱃ ﺍﻟﺘﺠﲇ ﺍﻷﺗﻢ ﻻﺳﻢ ﺍﷲ »ﺍﳊﻔﻴﻆ«‪.‬‬
‫ﹲ‬
‫ﻣﺒﺜﻮﺙ ﰲ‬ ‫ﺇﻥ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﺍﷲ ﺍﳊﻔﻴﻆ ﻭﻧﻈﲑ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪ￯ ﳍﺎﺗﲔ ﺍﻵﻳﺘﲔ‬
‫ﺍﻷﺭﺟﺎﺀ ﻛﺎﻓﺔ‪ ،‬ﻳﻤﻜﻨﻚ ﺃﻥ ﲡﺪﻩ ﺑﺎﻟﻨﻈﺮ ﻭﺍﻟﺘﺄﻣﻞ ﰲ ﺻﺤﺎﺋﻒ ﻛﺘﺎﺏ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ‬
‫ﺍﳌﻜﺘﻮﺏ ﻋﲆ ﹺﻣﺴﻄﺮ ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ ﻭﻋﲆ ﻣﻮﺍﺯﻳﻨﻪ ﻭﻣﻘﺎﻳﻴﺴﻪ‪.‬‬
‫ﺧﺬ ‪-‬ﻣﺜ ﹰ‬
‫ﻼ‪ -‬ﹶﻏ ﹾﺮﻓ ﹰﺔ ﺑﻘﺒﻀﺘﻚ ﻣﻦ ﺃﺷﺘﺎﺕ ﺑﺬﻭﺭ ﺍﻷﺯﻫﺎﺭ ﻭﺍﻷﺷﺠﺎﺭ‪ ،‬ﺗﻠﻚ ﺍﻟﺒﺬﻳﺮﺍﺕ‬
‫ﺍﳌﺨﺘﻠﻄﺔ ﻭﺍﻟﺤ ﹼﺒﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻷﺟﻨﺎﺱ ﻭﺍﻷﻧﻮﺍﻉ ﻭﻫﻲ ﺍﳌﺘﺸﺎﲠﺔ ﰲ ﺍﻷﺷﻜﺎﻝ ﻭﺍﻷﺟﺮﺍﻡ‪ ،‬ﺍﺩﻓﻦ ﻫﺬﻩ‬
‫ﺍﻟ ﹸﺒﺬﻳﺮﺍﺕ ﰲ ﻇﻠﲈﺕ ﺗﺮﺍﺏ ﺑﺴﻴﻂ ﺟﺎﻣﺪ‪ ،‬ﺛﻢ ﺍﺳﻘﻬﺎ ﺑﺎﳌﺎﺀ ﺍﻟﺬﻱ ﻻ ﻣﻴﺰﺍﻥ ﻟﻪ ﻭﻻ ﻳﻤﻴﺰ ﺑﲔ ﺍﻷﺷﻴﺎﺀ‬
‫ﻓﺄﻳﻨﲈ ﺗﻮﺟﻬﻪ ﻳﺴﻴﻞ ﻭﻳﺬﻫﺐ‪ .‬ﺛﻢ ﻋﹸﺪﹾ ﺇﻟﻴﻪ ﻋﻨﺪ ﺍﻟﺮﺑﻴﻊ ﺍﻟﺬﻱ ﻫﻮ ﻣﻴﺪﺍﻥ ﺍﳊﴩ ﺍﻟﺴﻨﻮﻱ‪ ،‬ﻭﺍﻧﻈﺮ‬
‫ﻭﺗﺄﻣﻞ ﻛﻴﻒ ﺃﻥ ﹶﻣ ﹶﻠﻚ »ﺍﻟﺮﻋﺪ« ﹸ‬
‫ﻳﻨﻔﺦ ﰲ ﹸﺻﻮﺭﻩ ﰲ ﺍﻟﺮﺑﻴﻊ ﻛﻨﻔﺦ ﺇﴎﺍﻓﻴﻞ‪ ،‬ﹸﻣﻨﺎﺩﻳ ﹰﺎ ﺍﳌﻄﺮ ﻭ ﹸﻣﺒﺸﺮ ﹰﺍ‬
‫ﺍﻟﺒﺬﻳﺮﺍﺕ ﺍﳌﺪﻓﻮﻧﺔ ﲢﺖ ﺍﻷﺭﺽ ﺑﺎﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ‪ .‬ﻓﺄﻧﺖ ﺗﺮ￯ ﺃﻥ ﺗﻠﻚ ﺍﻟﺒﺬﻳﺮﺍﺕ ﺍﻟﺘﻲ ﻫﻲ ﰲ‬
‫ﻣﻨﺘﻬﻰ ﺍﻻﺧﺘﻼﻁ ﻭﺍﻻﻣﺘﺰﺍﺝ ﻣﻊ ﻏﺎﻳﺔ ﺍﻟﺘﺸﺎﺑﻪ ﲤﺘﺜﻞ ﲢﺖ ﺃﻧﻮﺍﺭ ﺗﺠ ﹼﻠﻲ ﺍﺳﻢ »ﺍﳊﻔﻴﻆ«‪ ،‬ﺍﻣﺘﺜﺎ ﹰ‬
‫ﻻ ﺗﺎﻣ ﹰﺎ‬
‫ﹺ‬
‫ﺣﺮﻛﺎﲥﺎ ﻣﻊ‬ ‫ﺑﻼ ﺧﻄﺄ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ﺍﻵﺗﻴﺔ ﺇﻟﻴﻬﺎ ﻣﻦ ﺑﺎﺭﺋﻬﺎ ﺍﳊﻜﻴﻢ‪ .‬ﻓﺘﻼﺋﻢ ﺃﻋﻤﺎ ﹶﻟﻬﺎ ﻭﺗﻮﺍﻓﻖ‬
‫ﺗﻠﻚ ﺍﻷﻭﺍﻣﺮ ﺑﺤﻴﺚ ﺗﺴﺘﺸﻒ ﻣﻨﻬﺎ ﳌﻌﺎﻥ ﻛﲈﻝ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻹﺭﺍﺩﺓ ﻭﺍﻟﻘﺼﺪ ﻭﺍﻟﺸﻌﻮﺭ‪.‬‬
‫ﺃﻻ ﺗﺮ￯ ﻛﻴﻒ ﺗﺘﲈﻳﺰ ﺗﻠﻚ ﺍﻟﺒﺬﻳﺮﺍﺕ ﺍﳌﺘﲈﺛﻠﺔ‪ ،‬ﻭﻳﻔﱰﻕ ﺑﻌﻀﻬﺎ ﻋﻦ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ .‬ﻓﻬﺬﻩ‬
‫ﺗﻴﻦ ﺗﻨﴩ ﻧﹺﻌﻢ ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ ﻓﻮﻕ ﺭﺅﻭﺳﻬﺎ ﻭﺗﻨﺜﺮﻫﺎ ﻋﻠﻴﻬﺎ ﻭﺗﻤﺪﹼ ﻫﺎ ﺇﻟﻴﻨﺎ‬
‫ﺍﻟ ﹸﺒﺬﻳﺮﺓ ﻗﺪ ﺻﺎﺭﺕ ﺷﺠﺮﺓ ﹴ‬
‫ﺑﺄﻳﺪﻱ ﺃﻏﺼﺎﳖﺎ‪ .‬ﻭﻫﺎﺗﺎﻥ ﺍﻟ ﹸﺒﺬﻳﺮﺗﺎﻥ ﺍﳌﺘﺸﺎﲠﺘﺎﻥ ﲠﺎ ﻗﺪ ﺻﺎﺭﺗﺎ ﺯﻫﺮﺓ ﺍﻟﺸﻤﺲ ﻭﺯﻫﺮﺓ ﺍﻟﺒﻨﻔﺴﺞ‪..‬‬
‫ﻭﺃﻣﺜﺎﳍﺎ ﻛﺜﲑ ﻣﻦ ﺍﻷﺯﻫﺎﺭ ﺍﳉﻤﻴﻠﺔ ﺍﻟﺘﻲ ﺗﺘﺰﻳﻦ ﻷﺟﻠﻨﺎ ﻭﺗﻮﺍﺟﻬﻨﺎ ﺑﻮﺟﻪ ﻃﻠﻴﻖ ﻣﺒﺘﺴﻢ ﻣﺘﻮﺩﺩ ﹰﺓ ﺇﻟﻴﻨﺎ‪..‬‬
‫ﺑﺬﻳﺮﺍﺕ ﺃﺧﺮ￯ ﻗﺪ ﺻﺎﺭﺕ ﻓﻮﺍﻛﻪ ﻃﻴﺒﺔ ﻧﺸﺘﻬﻴﻬﺎ‪ ،‬ﻭﺳﻨﺎﺑﻞ ﻣﻶ￯‪ ،‬ﻭﺃﺷﺠﺎﺭ ﹰﺍ ﻳﺎﻓﻌﺔ‪ ،‬ﺗﺜﲑ‬ ‫ﹲ‬ ‫ﻭﻫﻨﺎﻙ‬
‫ﺷﻬﻴﺘﻨﺎ ﺑﻄﻌﻮﻣﻬﺎ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﻭﺭﻭﺍﺋﺤﻬﺎ ﺍﻟﺰﻛﻴﺔ‪ ،‬ﻭﺃﺷﻜﺎﳍﺎ ﺍﻟﺒﺪﻳﻌﺔ ﻓﺘﺪﻋﻮﻧﺎ ﺇﱃ ﺃﻧﻔﺴﻬﺎ‪ ،‬ﻭﺗﹸﻔﺪﳞﺎ ﺇﻟﻴﻨﺎ‪،‬‬
‫)‪ (١‬ﺃﻣﺎ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﻫﺬﻩ ﺍﳌﺬﻛﺮﺓ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﺬﻛﺮﺍﺕ ﺍﻟﺒﺎﻗﻴﺔ‪ ،‬ﻓﻠﻢ ﻳﺪﺭﺟﻬﺎ ﺍﻷﺳﺘﺎﺫ ﺍﳌﺆﻟﻒ ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺑﻞ‬
‫ﺟﻌﻞ ﻛﻼﹰ ﻣﻨﻬﺎ ﰲ ﺭﺳﺎﻟﺔ ﺧﺎﺻﺔ ﰲ »ﺍﻟﻠﻤﻌﺎﺕ« ﻭﻫﻲ‪ :‬ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﳊﺠﺎﺏ‪ ،‬ﻭﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺜﻼﺙ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٩٢‬‬
‫ﻛﻲ ﺗﺼﻌﺪ ﻣﻦ ﻣﺮﺗﺒﺔ ﺍﳊﻴﺎﺓ ﺍﻟﻨﺒﺎﺗﻴﺔ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳊﻴﺎﺓ ﺍﳊﻴﻮﺍﻧﻴﺔ‪ .‬ﺣﺘﻰ ﻧﻤﺖ ﺗﻠﻚ ﺍﻟﺒﺬﻳﺮﺍﺕ ﻧﻤﻮ ﹰﺍ‬
‫ﻭﺍﺳﻌ ﹰﺎ ﺇﱃ ﺣﺪ ﺻﺎﺭﺕ ﺗﻠﻚ ﺍﻟﻐﺮﻓ ﹸﺔ ﻣﻨﻬﺎ ‪-‬ﺑﺈﺫﻥ ﺧﺎﻟﻘﻬﺎ‪ -‬ﺣﺪﻳﻘﺔ ﻏﻨﹼﺎﺀ ﻭﺟﻨ ﹰﺔ ﻓﻴﺤﺎﺀ ﻣﺰﺩﻫﺮﺓ‬
‫ﺧﻄﺄ ﺃﻭ ﻓﻄﻮﺭ ﹰﺍ ﴿ ‪I H G F‬‬ ‫ﺑﺎﻷﺯﻫﺎﺭ ﺍﳌﺘﻨﻮﻋﺔ ﻭﺍﻷﺷﺠﺎﺭ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻓﺎﻧﻈﺮ ﻫﻞ ﺗﺮ￯ ﹰ‬
‫)ﺍﻟﻤﻠﻚ‪.(٣ :‬‬
‫ﹸ‬ ‫‪﴾ KJ‬‬
‫ﻟﻘﺪ ﺃﻇﻬﺮﺕ ﹸ‬
‫ﻛﻞ ﺑﺬﺭﺓ ﺑﺘﺠﲇ ﺍﺳﻢ ﺍﷲ »ﺍﳊﻔﻴﻆ« ﻭﺇﺣﺴﺎﻧﻪ ﻣﺎ ﻭﺭ ﹶﺛﺘﻪ ﻣﻦ ﻣﲑﺍﺙ ﺃﺑﻴﻬﺎ‬
‫ﻭﺃﺻﻠﻬﺎ ﺑﻼ ﻧﻘﺼﺎﻥ ﻭﺑﻼ ﺍﻟﺘﺒﺎﺱ‪.‬‬
‫ﹺ‬
‫ﺍﳌﻌﺠﺰ ﻳﺸﲑ ﺑﻪ ﺇﱃ ﺇﻇﻬﺎﺭ ﺍﻟﺘﺠﲇ ﺍﻷﻛﱪ ﻟﻠﺤﻔﻴﻈﻴﺔ ﻳﻮﻡ‬ ‫ﻓﺎﳊﻔﻴﻆ ﺍﻟﺬﻱ ﻳﻔﻌﻞ ﻫﺬﺍ ﺍﳊﻔﻆ‬
‫ﺍﳊﴩ ﺍﻷﻛﱪ ﻭﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻌﻈﻤﻰ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺇﻇﻬﺎﺭ ﻛﲈﻝ ﺍﳊﻔﻆ ﻭﺍﻟﻌﻨﺎﻳﺔ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺰﺍﺋﻠﺔ ﺍﻟﺘﺎﻓﻬﺔ ﺑﻼ ﻗﺼﻮﺭ‪،‬‬
‫ﳍﻮ ﺣﺠ ﹲﺔ ﺑﺎﻟﻐﺔ ﻋﲆ ﳏﺎﻓﻈﺔ ﻭﳏﺎﺳﺒﺔ ﻣﺎ ﻟﻪ ﺃﳘﻴﺔ ﻋﻈﻴﻤﺔ ﻭﺗﺄﺛﲑ ﺃﺑﺪﻱ ﻛﺄﻓﻌﺎﻝ ﺧﻠﻔﺎﺀ ﺍﻷﺭﺽ‬
‫ﻭﺁﺛﺎﺭﻫﻢ‪ ،‬ﻭﺃﻋﲈﻝ ﲪﻠﺔ ﺍﻷﻣﺎﻧﺔ ﻭﺃﻗﻮﺍﳍﻢ‪ ،‬ﻭﺣﺴﻨﺎﺕ ﻋﺒﺪﺓ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﻭﺳﻴﺌﺎﲥﻢ‪..‬‬
‫ﹼ‬
‫ﻭﻣﺮﺷ ﹲﺢ ﻟﻠﺴﻌﺎﺩﺓ‬ ‫ﹲ‬
‫ﳌﺒﻌﻮﺙ ﺇﱃ ﺍﻷﺑﺪ‪،‬‬ ‫﴿ ‪) ﴾ n m l k j‬ﺍﻟﻘﻴﺎﻣﺔ‪ (٣٦ :‬ﺑﲆ ﺇﻧﻪ‬
‫ﺍﻟﺴ ﹶﺒﺪ ﻭﺍﻟ ﱠﻠ ﹶﺒﺪ )‪ (١‬ﻓﺈﻣﺎ ﺍﻟﺜﻮﺍﺏ ﻭﺇﻣﺎ ﺍﻟﻌﻘﺎﺏ‪.‬‬
‫ﺐ ﻋﲆ ﹶ‬
‫ﻓﻴﺤﺎﺳ ﹸ‬
‫ﹶ‬ ‫ﺍﻷﺑﺪﻳﺔ ﺃﻭ ﺍﻟﺸﻘﺎﺀ ﺍﻟﺪﺍﺋﻢ‪،‬‬
‫ﻭﻫﻜﺬﺍ ﻓﻬﻨﺎﻙ ﻣﺎ ﻻ ﳛﺪ ﻭﻻ ﹸﻳﻌﺪ ﻣﻦ ﺩﻻﺋﻞ ﺍﻟﺘﺠﲇ ﻻﺳﻢ ﺍﷲ ﺍﳊﻔﻴﻆ‪ ،‬ﻭﺷﻮﺍﻫﺪ ﺣﻘﻴﻘﺔ‬
‫ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﳌﺜﺎﻝ ﺍﻟﺬﻱ ﺗﻨﺴﺞ ﻋﲆ ﻣﻨﻮﺍﻟﻪ ﻟﻴﺲ ﹼﺇﻻ ﻗﺒﻀﺔ ﻣﻦ ﹸﺻﱪﺓ‪ (٢)،‬ﺃﻭ ﻏﺮﻓﺔ ﻣﻦ ﺑﺤﺮ‪ ،‬ﺃﻭ‬
‫ﺣﺒﺔ ﻣﻦ ﺭﻣﺎﻝ ﺍﻟﺪﻫﻨﺎﺀ‪ ،‬ﻭﻧﻘﻄﺔ ﻣﻦ ﺗﻼﻝ ﺍﻟﻔﻴﻔﺎﺀ‪ (٣)،‬ﻭﻗﻄﺮﺓ ﻣﻦ ﺯﻻﻝ ﺍﻟﺴﲈﺀ‪ ،‬ﻓﺴﺒﺤﺎﻧﻪ ﻣﻦ ﺣﻔﻴﻆ‬
‫ﺭﻗﻴﺐ ﻭﺷﻬﻴﺪ ﺣﺴﻴﺐ‪.‬‬
‫﴿ ‪﴾\ [ Z Y X W V U T S R Q‬‬

‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻋﺸﺮﺓ‬

‫ﺳﺘﺪﺭﺝ ﺑﺈﺫﻥ ﺍﷲ ﺿﻤﻦ ﳎﻤﻮﻋﺔ ﺃﺧﺮ￯‪.‬‬
‫ﺍﻟﺴ ﹶﺒﺪ‪ :‬ﲨﻊ ﺃﺳﺒﺎﺩ‪ :‬ﺍﻟﻘﻠﻴﻞ ﻣﻦ ﺍﻟﺸﻌﺮ‪ ،‬ﻳﻘﺎﻝ‪» :‬ﻣﺎ ﻟﻪ ﺳﺒﺪﹲ ﻭﻻ ﹶﻟ ﹶﺒﺪ« ﺃﻱ ﻻ ﺷﻌﺮ ﻭﻻ ﺻﻮﻑ‪ ،‬ﻳﻘﺎﻝ‪ :‬ﳌﻦ ﻻ ﳾﺀ ﻟﻪ‬
‫)‪ (١‬ﹶ‬
‫)ﺍﻧﻈﺮ‪ :‬ﳎﻤﻊ ﺍﻷﻣﺜﺎﻝ ﻟﻠﻤﻴﺪﺍﲏ(‪.‬‬
‫ﺍﻟﺼﱪﺓ‪ :‬ﻣﺎ ﹸﺟﻤﻊ ﻣﻦ ﺍﻟﻄﻌﺎﻡ ﺑﻼ ﻛﻴﻞ ﻭﻻ ﻭﺯﻥ‪.‬‬ ‫)‪ (٢‬ﹸ‬
‫)‪ (٣‬ﺍﻟﻔﻴﻔﺎﺀ‪ :‬ﺍﻟﺼﺤﺮﺍﺀ ﺍﳌﻠﺴﺎﺀ‪ ،‬ﻭﺍﳉﻤﻊ‪ :‬ﺍﻟﻔﻴﺎﰲ‪.‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‬
‫»ﺭﺳﺎﻟﺔ ﺍﻻﻗﺘﺼﺎﺩ«‬
‫ﹼ‬
‫ﻭﺗﺤﺬﺭ ﻣﻦ ﻣﻐﺒﺔ ﺍﻹﴎﺍﻑ ﻭﺍﻟﺘﺒﺬﻳﺮ(‬ ‫)ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﹼ‬
‫ﺗﺤﺾ ﻋﲆ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻘﻨﺎﻋﺔ‬

‫‬

‫﴿ ) * ‪) ﴾ , +‬ﺍﻷﻋﺮﺍﻑ‪(٣١ :‬‬

‫)ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺗﻠ ﹼﻘﻦ ﺩﺭﺳ ﹰﺎ ﰲ ﻏﺎﻳﺔ ﺍﻷﳘﻴﺔ ﻭﺗﺮﺷﺪ‬

‫ﺇﺭﺷﺎﺩ ﹰﺍ ﺣﻜﻴﻤ ﹰﺎ ﺑﻠﻴﻐ ﹰﺎ ﺑﺼﻴﻐﺔ ﺍﻷﻣﺮ ﺇﱃ ﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﳖﻲ‬
‫ﺳﺒﻊ ﻧﻜﺎﺕ(‪.‬‬
‫ﴏﻳﺢﹴ ﻋﻦ ﺍﻹﴎﺍﻑ‪ .‬ﺗﺘﻀﻤﻦ ﻫﺬﻩ ﺍﳌﺴﺎﻟﺔ ﹶ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‬
‫ﻏﺪﻕ ﻋﻠﻴﻬﺎ ﻣﻦ‬‫ﺇﻥ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺣﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﺒﴩﻳﺔ ﺷﻜﺮ ﹰﺍ ﻭﺣﻤﺪ ﹰﺍ ﺇﺯﺍﺀ ﻣﺎ ﹶﺃ ﹶ‬
‫ﱠ‬
‫ﻣﻨﺎﻑ ﻟﻠﺸﻜﺮ ﻭﻫﻮ ﺍﺳﺘﺨﻔﺎﻑ ﺧﺎﴎ ﻭﻭﺧﻴﻢ ﲡﺎﻩ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﺑﻴﻨﲈ‬ ‫ﺍﻟﻨﻌﻢ ﻭﺍﻵﻻﺀ‪ ،‬ﹼﺇﻻ ﹶﺃ ﱠﻥ ﺍﻹﴎﺍﻑ ﹴ‬
‫ﺗﻮﻗﻴﺮ ﻣﺮﺑﺢ ﺇﺯﺍﺀ ﺍﻟﻨﻌﻤﺔ‪.‬‬
‫ﹲ‬ ‫ﺍﻻﻗﺘﺼﺎﺩ‬
‫ﺷﻜﺮ ﻣﻌﻨﻮﻱ‪ ،‬ﻓﻬﻮ ﺗﻮﻗﲑ ﻟﻠﺮﲪﺔ ﺍﻹﳍﻴﺔ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺍﻟﻨﻌﻢ‬
‫ﹲ‬ ‫ﹶﺃﺟﻞ! ﱠ‬
‫ﺇﻥ ﺍﻻﻗﺘﺼﺎﺩ ﻛﲈ ﻫﻮ‬
‫ﻭﺍﻹﺣﺴﺎﻥ‪ ..‬ﻭﻫﻮ ﺳﺒﺐ ﺣﺎﺳﻢ ﻟﻠﱪﻛﺔ ﻭﺍﻻﺳﺘﻜﺜﺎﺭ‪ ..‬ﻭﻫﻮ ﻣﺪﺍﺭ ﺻﺤﺔ ﺍﳉﺴﺪ ﹺ‬
‫ﻛﺎﳊﻤﻴﺔ‪ ..‬ﻭﻫﻮ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٩٤‬‬
‫ﺫﻝ ﺍﻻﺳﺘﺠﺪﺍﺀ ﺍﳌﻌﻨﻮﻱ‪ ..‬ﻭﻫﻮ ﻭﺳﻴﻠﺔ ﻗﻮﻳﺔ ﻟﻼﺣﺴﺎﺱ ﺑﲈ ﰲ ﺍﻟﻨﻌﻢ‬ ‫ﺳﺒﻴﻞ ﺇﱃ ﺍﻟﻌﺰﺓ ﺑﺎﻻﺑﺘﻌﺎﺩ ﻋﻦ ﹼ‬
‫ﹶ‬
‫ﺍﻟﻤﺨﺒﺄﺓ ﰲ ﺛﻨﺎﻳﺎ ﻧ ﹶﻌ ﹴﻢ ﺗﺒﺪﻭ ﻏﲑ ﻟﺬﻳﺬﺓ‪ ..‬ﻭﻟﻜﻮﻥ‬ ‫ﻭﺍﻵﻻﺀ ﻣﻦ ﻟﺬﺓ‪ ..‬ﻭﻫﻮ ﺳﺒﺐ ﻣﺘﲔ ﻟﺘﺬﻭﻕ ﺍﻟﻠﺬﺍﺋﺬ‬
‫ﺍﻹﴎﺍﻑ ﳜﺎﻟﻒ ﹺ‬
‫ﺍﻟﺤﻜﹶﻢ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔ ﹰﺎ ﺑﺎﺗﺖ ﻋﻮﺍﻗ ﹸﺒﻪ ﻭﺧﻴﻤﺔ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻟﻘﺪ ﺧﻠﻖ ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﺑﲈ ﻳﺸﺒﻪ ﻗﺼﺮ ﹰﺍ ﹶ‬
‫ﻛﺎﻣﻞ ﺍﻟﺘﻘﻮﻳﻢ ﻭﺑﲈ ﻳﲈﺛﻞ ﻣﺪﻳﻨﺔ‬
‫ﻛﺎﻟﺒﻮﺍﺏ ﺍﳊﺎﺭﺱ‪ ،‬ﻭﺍﻷﻋﺼﺎﺏ‬ ‫ﹼ‬ ‫ﻣﻨﺘﻈﻤﺔ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﻭﺟﻌﻞ ﺣﺎﺳ ﹶﺔ ﺍﻟﺬﻭﻕ ﺍﳌﻐﺮﻭﺯﺓ ﰲ ﻓﻤﻪ‬
‫ﻭﺍﻷﻭﻋﻴﺔ ﺑﻤﺜﺎﺑﺔ ﺃﺳﻼﻙ ﻫﺎﺗﻒ ﻭﺗﻠﻐﺮﺍﻑ )ﺗﺘﻢ ﺧﻼﳍﺎ ﺩﻭﺭﺓ ﺍﳌﺨﺎﺑﺮﺓ ﺍﳊﺴﺎﺳﺔ ﺑﲔ ﺍﻟﻘﻮﺓ ﺍﻟﺬﺍﺋﻘﺔ‬
‫ﺣﻞ ﰲ ﺍﻟﻔﻢ‬‫ﻭﺍﳌﻌﺪﺓ ﺍﻟﺘﻲ ﻫﻲ ﰲ ﻣﺮﻛﺰ ﻛﻴﺎﻥ ﺍﻹﻧﺴﺎﻥ( ﺑﺤﻴﺚ ﺗﻘﻮﻡ ﺣﺎﺳ ﹸﺔ ﺍﻟﺬﻭﻕ ﺗﻠﻚ ﺑﺈﺑﻼﻍ ﻣﺎ ﹼ‬
‫ﻣﻦ ﺍﳌﻮﺍﺩ‪ ،‬ﻭﲢﺠﺰ ﻋﻦ ﺍﻟﺒﺪﻥ ﻭﺍﳌﻌﺪﺓ ﺍﻷﺷﻴﺎﺀ ﺍﻟﻀﺎﺭﺓ ﺍﻟﺘﻲ ﻻ ﺣﺎﺟ ﹶﺔ ﻟﻠﺠﺴﻢ ﳍﺎ ﻗﺎﺋﻠﺔ‪» :‬ﳑﻨﻮﻉ‬
‫ﹺ‬
‫ﻭﺟﻪ ﻛﻞ ﻣﺎ ﻫﻮ ﻏﲑ ﻧﺎﻓﻊ‬ ‫ﺍﻟﺪﺧﻮﻝ« ﻧﺎﺑﺬ ﹰﺓ ﺇﻳﺎﻫﺎ‪ ،‬ﺑﻞ ﻻ ﺗﻠﺒﺚ ﹶﺃ ﹾﻥ ﺗﺪﻓﻊ ﻭﺗﺒﺼﻖ ﺑﺎﺳﺘﻬﺠﺎﻥ ﰲ‬
‫ﻟﻠﺒﺪﻥ ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﴐﺭﻩ ﻭﻣﺮﺍﺭﺗﻪ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻘﻮﺓ ﺍﻟﺬﺍﺋﻘﺔ ﰲ ﺍﻟﻔﻢ ﺗﺆﺩﻱ ﺩﻭﺭ ﺍﳊﺎﺭﺱ‪ .‬ﻭﺇﻥ ﺍﳌﻌﺪﺓ ﻫﻲ ﺳﻴﺪ ﹸﺓ ﺍﳉﺴﺪ‬
‫ﻓﺈﻥ ﹸﺧﻤﺴ ﹰﺎ‬ ‫ﹴ‬
‫ﻫﺪﻳﺔ ﺗﹸﻘﺪﱠ ﻡ ﺇﱃ ﺣﺎﻛﻢ ﺍﻟﻘﴫ ﻣﺎﺋﺔ ﺩﺭﺟﺔ ﱠ‬ ‫ﻭﺣﺎﻛﻤﺘﻪ ﻣﻦ ﺣﻴﺚ ﺍﻹﺩﺍﺭﺓ‪ ،‬ﻓﻠﻮ ﺑﻠﻐﺖ ﻗﻴﻤ ﹸﺔ‬
‫ﻭﻳﻘﺤﻢ ﰲ‬
‫ﹶ‬ ‫ﻣﻨﻬﺎ ﻓﻘﻂ ﳚﻮﺯ ﺃﻥ ﻳﻌﻄﻰ ﻫﺒ ﹰﺔ ﻟﻠﺤﺎﺭﺱ ﻻ ﺃﻛﺜﺮ‪ ،‬ﻛﻴﻼ ﳜﺘﺎﻝ ﺍﳊﺎﺭﺱ ﻭﻳﻨﺴﻰ ﻭﻇﻴﻔﺘﹶﻪ‬
‫ﺍﻟﻘﴫ ﻛﻞ ﹼ‬
‫ﻣﺨﻞ ﻋﺎﺑﺚ ﻳﺮﺷﻮﻩ ﻗﺮﺷ ﹰﺎ ﺃﻛﺜﺮ‪.‬‬
‫ﺍﻟﺴﺮ‪ ،‬ﻧﻔﱰﺽ ﺍﻵﻥ ﺃﻣﺎﻣﻨﺎ ﻟﻘﻤﺘﺎﻥ‪ ،‬ﻟﻘﻤﺔ ﻣﻨﻬﺎ ﻣﻦ ﻣﺎﺩﺓ ﹼ‬
‫ﻣﻐﺬﻳﺔ‬ ‫ﻭﻫﻜﺬﺍ‪ ،‬ﺑﻨﺎ ﹰﺀ ﻋﲆ ﻫﺬﺍ ﹼ‬
‫‪-‬ﻛﺎﳉﺒﻦ ﻭﺍﻟﺒﻴﺾ ﻣﺜ ﹰ‬
‫ﻼ‪ -‬ﹸﻳﻘﺪﹼ ﺭ ﺛﻤﻨﻬﺎ ﺑﻘﺮﺵ ﻭﺍﺣﺪ‪ ،‬ﻭﺍﻟﻠﻘﻤﺔ ﺍﻷﺧﺮ￯ ﺣﻠﻮ￯ ﻣﻦ ﻧﻮﻉ ﻓﺎﺧﺮ‬
‫ﹸﻳﻘﺪﹼ ﺭ ﺛﻤﻨﻬﺎ ﺑﻌﴩﺓ ﻗﺮﻭﺵ‪ ،‬ﻓﻬﺎﺗﺎﻥ ﺍﻟﻠﻘﻤﺘﺎﻥ ﻣﺘﺴﺎﻭﻳﺘﺎﻥ ﻗﺒﻞ ﺩﺧﻮﳍﲈ ﺍﻟﻔﻢ ﻭﻻ ﻓﺮﻕ ﺑﻴﻨﻬﲈ‪ ،‬ﻭﳘﺎ‬
‫ﻣﺘﺴﺎﻭﻳﺘﺎﻥ ﻛﺬﻟﻚ ﻣﻦ ﺣﻴﺚ ﺇﻧﲈﺀ ﺍﳉﺴﻢ ﻭﺗﻐﺬﻳﺘﻪ ﺑﻌﺪ ﺩﺧﻮﳍﲈ ﺍﻟﻔﻢ ﻭﻧﺰﻭﳍﲈ ﻋﱪ ﺍﻟﺒﻠﻌﻮﻡ‪ .‬ﺑﻞ‬
‫ﻳﻐﺬﻱ ﺍﳉﺒﻦ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﺑﻘﺮﺵ ﻭﺍﺣﺪ‪ -‬ﺗﻐﺬﻳﺔ ﺃﻓﻀﻞ ﻭﺗﻨﻤﻴﺔ ﺃﻗﻮ￯ ﻣﻦ ﺍﻟﻠﻘﻤﺔ ﺍﻷﺧﺮ￯‪.‬‬ ‫ﻗﺪ ﹼ‬
‫ﺇﺫﻥ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﻓﺮﻕ ﹼﺇﻻ ﻣﻼﻃﻔ ﹶﺔ ﺍﻟﻘﻮﺓ ﺍﻟﺬﺍﺋﻘﺔ ﰲ ﺍﻟﻔﻢ ﺍﻟﺘﻲ ﻻ ﺗﺴﺘﻐﺮﻕ ﺳﻮ￯ ﻧﺼﻒ ﺩﻗﻴﻘﺔ‪.‬‬
‫ﻻ ﻋﻦ ﻗﺮﺵ‬‫ﻭﻳﻮﺍﺯﻥ ﻣﺪ￯ ﺍﻟﺘﻔﺎﻫﺔ ﰲ ﴏﻑ ﻋﴩﺓ ﻗﺮﻭﺵ ﺑﺪ ﹰ‬ ‫ﹶ‬ ‫ﻓﻠﻴﻘﺪﱠ ﺭ ﺇﺫﻥ ﻣﺪ￯ ﴐﺭ ﺍﻹﴎﺍﻑ‬
‫ﻭﺍﺣﺪ ﰲ ﺳﺒﻴﻞ ﺍﳊﺼﻮﻝ ﻋﲆ ﻟﺬﺓ ﺗﺴﺘﻐﺮﻕ ﻧﺼﻒ ﺩﻗﻴﻘﺔ!‬
‫‪١٩٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺇﺛﺎﺑﺔ ﺍﳊﺎﺭﺱ ﺗﺴﻌﺔ ﺃﺿﻌﺎﻑ ﻣﺎ ﹸﻳﻘﺪﹼ ﻡ ﺇﱃ ﺣﺎﻛﻢ ﺍﻟﻘﴫ ﻣﻦ ﻫﺪﺍﻳﺎ ﺗﹸﻔﴤ ﺑﻪ ﻻ‬
‫ﻓﻤ ﹾﻦ ﻛﺎﻓﺄﻩ ﲠﺒﺔ ﺃﻛﺜﺮ ﻭﻟﺬﺓ ﺃﺯﻳﺪ‬
‫ﳏﺎﻟﺔ ﺇﱃ ﺍﻟﻐﺮﻭﺭ ﻭﺍﳉﺸﻊ ﻭﺗﺪﻓﻌﻪ ﺑﺎﻟﺘﺎﱄ ﺇﱃ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻧﲈ ﺃﻧﺎ ﺍﳊﺎﻛﻢ‪ .‬ﹶ‬
‫ﺩﻓﻌﻪ ﺇﱃ ﺍﻟﺪﺍﺧﻞ‪ ،‬ﻣﺴ ﹼﺒﺒ ﹰﺎ ﺇﺧﻼﻝ ﺍﻟﻨﻈﺎﻡ ﺍﻟﻘﺎﺋﻢ ﻫﻨﺎﻙ‪ ،‬ﻣﻀﺮﻣ ﹰﺎ ﻓﻴﻪ ﻧﺎﺭ ﹰﺍ ﻣﺴﺘﻌﺮﺓ ﻭﻣﻠﺰﻣ ﹰﺎ ﺻﺎﺣﺒﻪ‬
‫ﻻ ﻟﻴﺨﻔﻒ ﺷﺪﺓ ﺣﺮﺍﺭﰐ ﻭﻳﻄﻔﺊ ﻟﻈﻰ ﻧﺎﺭﻫﺎ‪.‬‬ ‫ﺍﻻﺳﺘﻐﺎﺛﺔ ﺻﺎﺭﺧ ﹰﺎ‪ :‬ﻫ ﹼﻴﺎ ﺃﴎﻋﻮﺍ ﺇﱃ ﺑﺎﻟﻄﺒﻴﺐ ﺣﺎ ﹰ‬

‫ﻓﺎﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻘﻨﺎﻋﺔ ﻣﻨﺴﺠﲈﻥ ﺍﻧﺴﺠﺎﻣ ﹰﺎ ﺗﺎﻣ ﹰﺎ ﻣﻊ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﺇﺫ ﻳﺘﻌﺎﻣﻼﻥ ﻣﻊ ﺍﻟﻘﻮﺓ‬
‫ﺍﻟﺬﺍﺋﻘﺔ ﻣﻌﺎﻣﻠﺔ ﺍﳊﺎﺭﺱ‪ ،‬ﻭﻳﻘﻔﺎﳖﺎ ﻋﻨﺪ ﺣﺪﹼ ﻫﺎ ﻭﻳﻜﺎﻓﺌﺎﳖﺎ ﺣﺴﺐ ﺗﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ‪ .‬ﺃﻣﺎ ﺍﻹﴎﺍﻑ‬
‫ﻓﻸﻧﻪ ﻳﺴﻠﻚ ﺳﻠﻮﻛ ﹰﺎ ﻣﺨﺎﻟﻔ ﹰﺎ ﻟﺘﻠﻚ ﺍﳊﻜﻤﺔ‪ ،‬ﻓﴪﻋﺎﻥ ﻣﺎ ﻳﺘﻠ ﹼﻘﻰ ﺍﳌﴪﻑ ﺻﻔﻌﺎﺕ ﹺ‬
‫ﻣﻮﺟﻌﺔ‪ ،‬ﺇﺫ‬
‫ﲢﺪﺙ ﺍﻻﺧﺘﻼﻃﺎﺕ ﺍﳌﺆﳌﺔ ﰲ ﺍﳌﻌﺪﺓ ﺍﻟﺘﻲ ﺗﺆﺩﻱ ﺇﱃ ﻓﻘﺪﺍﻥ ﺍﻟﺸﻬﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻧﺤﻮ ﺍﻷﻛﻞ‪ ،‬ﻓﻴﺄﻛﻞ‬
‫ﺑﺸﻬﻴﺔ ﻛﺎﺫﺑﺔ ﻣﺼﻄﻨﻌﺔ ﺑﺘﻨﻮﻳﻊ ﺍﻷﻃﻌﻤﺔ ﳑﺎ ﻳﺴﺒﺐ ﹸﻋﺴﺮ ﹰﺍ ﰲ ﺍﳍﻀﻢ‪ ،‬ﻓﻴﺴﺒﺐ ﺍﳌﺮﺽ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻗﻠﻨﺎ ﰲ ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ ﺁﻧﻔ ﹰﺎ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﻘﻮﺓ ﺍﻟﺬﺍﺋﻘﺔ ﺗﺆﺩﻱ ﺩﻭﺭ ﺍﳊﺎﺭﺱ‪ .‬ﻧﻌﻢ‪ ،‬ﻫﻲ ﻛﺬﻟﻚ ﻋﻨﺪ‬
‫ﺴﻤﻮﺍ ﺑﻌﺪﹸ ﺭﻭﺣﻴ ﹰﺎ ﻭﺍﻟﺬﻳﻦ ﱂ ﻳﺘﻘﺪﻣﻮﺍ ﰲ ﻣﻀﲈﺭ ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺮﻭﺝ ﰲ ﻣﺪﺍﺭﺟﻪ‪.‬‬‫ﺍﻟﻐﺎﻓﻠﲔ ﺍﻟﺬﻳﻦ ﱂ ﹶﻳ ﹸ‬
‫ﻧﻌﻢ ﺇﻧﻪ ﻻ ﻳﻨﺒﻐﻲ ﺍﻟﻠﺠﻮﺀ ﺇﱃ ﺍﻹﴎﺍﻑ ‪-‬ﻛﴫﻑ ﻋﴩﺓ ﺃﺿﻌﺎﻑ ﺍﻟﺜﻤﻦ‪ -‬ﻷﺟﻞ ﺗﻠﺬﺫ ﺗﻠﻚ‬
‫ﺍﳊﺎﺳﺔ ﺍﳊﺎﺭﺳﺔ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻘﻮﺓ ﺍﻟﺬﺍﺋﻘﺔ ﻟﺪ￯ ﺍﻟﺸﺎﻛﺮﻳﻦ ﺣﻘ ﹰﺎ ﻭﻟﺪ￯ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ ﻭ ﹶﺃﻫﻞ ﺍﻟﻘﻠﻮﺏ‬
‫ﻷﺑﺼﺎﺭ ﺑﻤﺜﺎﺑﺔ ﺭﺍﺻﺪﺓ ﻭﻧﺎﻇﺮﺓ ﻣﻔﺘﺸﺔ ﳌﻄﺎﺑﺦ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ )ﻛﲈ ﻭﺿﺢ ﺫﻟﻚ ﰲ ﺍﳌﻘﺎﺭﻧﺔ‬ ‫ﻭ ﹸﺃﻭﱄ ﺍ ﹶ‬
‫ﺍﳌﻌﻘﻮﺩﺓ ﰲ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ(‪ .‬ﻭﺇﻥ ﻣﺎ ﻳﺘﻢ ﰲ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻟﺬﺍﺋﻘﺔ ﻣﻦ ﻋﻤﻠﻴﺔ ﺗﻘﺪﻳﺮ ﻗﻴﻤﺔ ﺍﻟﻨﻌﻢ‬
‫ﺍﻹﳍﻴﺔ ﻭﻣﻦ ﺍﻟﺘ ﹼﻌﺮﻑ ﻋﻠﻴﻬﺎ ﺑﺄﻧﻮﺍﻋﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ ﺑﲈ ﻓﻴﻬﺎ ﻣﻦ ﻣﻮﺍﺯﻳﻦ ﺩﻗﻴﻘﺔ ﺣﺴﺎﺳﺔ ﻋﺪﻳﺪﺓ ﺑﻌﺪﺩ‬
‫ﻳﻨﻢ ﻋﻦ ﺷﻜﺮ ﻣﻌﻨﻮﻱ‪.‬‬
‫ﺍﻷﻃﻌﻤﺔ‪ ،‬ﺇﻧﲈ ﻫﻮ ﻹﺑﻼﻍ ﺍﳉﺴﺪ ﻭﺍﳌﻌﺪﺓ‪ ،‬ﺑﲈ ﹼ‬
‫ﻓﻼ ﺗﻘﺘﴫ ﻭﻇﻴﻔﺔ ﺍﻟﻘﻮﺓ ﺍﻟﺬﺍﺋﻘﺔ ﻋﲆ ﺭﻋﺎﻳﺔ ﺍﳉﺴﺪ ﺭﻋﺎﻳ ﹰﺔ ﻣﺎﺩﻳﺔ ﻭﺣﺪﹶ ﻫﺎ‪ ،‬ﺑﻞ ﻫﻲ ﹶﺃﻳﻀ ﹰﺎ‬
‫ﹶﺃﺭﻗﻰ ﺣﻜﻤ ﹰﺎ ﻣﻦ ﻭﻇﻴﻔﺔ ﺍﳌﻌﺪﺓ ﻭ ﹶﺃﺭﻓﻊ ﻣﻨﺰﻟﺔ ﻣﻨﻬﺎ‪ ،‬ﳌﺎ ﳍﺎ ﻣﻦ ﺭﻋﺎﻳﺔ ﻟﻠﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﻭﺍﻟﻌﻘﻞ‬
‫ﻭﻣﻦ ﻋﻨﺎﻳﺔ ﻟﻜﻞ ﻣﻨﻬﺎ‪ ،‬ﻋﻠﻤ ﹰﺎ ﺃﳖﺎ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﲤﴤ ﰲ ﺳﺒﻴﻞ ﺍﳊﺼﻮﻝ ﻋﲆ ﻟﺬﲥﺎ ‪-‬ﺑﴩﻁ ﻋﺪﻡ‬
‫ﺍﻹﴎﺍﻑ‪ -‬ﺇﻧﺠﺎﺯ ﹰﺍ ﳌﻬﻤﺔ ﺍﻟﺸﻜﺮ ﺍﳋﺎﻟﺺ ﺍﻟﻤﻘﺪﹼ ﺭﺓ ﳍﺎ‪ ،‬ﻭﺑﻨ ﹼﻴﺔ ﺍﻟﺘﻌﺮﻑ ﻭﺍﻹﻃﻼﻉ ﻋﲆ ﹶﺃﻧﻮﺍﻉ ﺍﻟﻨﻌﻢ‬
‫ﺍﻹﳍﻴﺔ ﺑﺘﺬﻭﻗﻬﺎ ﻭﺍﻟﺸﻌﻮﺭ ﲠﺎ ﺑﴩﻁ ﻣﴩﻭﻋﻴﺘﻬﺎ ﻭﻋﺪﻡ ﻛﻮﳖﺎ ﻭﺳﻴﻠﺔ ﻟﻠﺘﺬﻟﻞ ﻭﺍﻻﺳﺘﺠﺪﺍﺀ‪ ،‬ﺃﻱ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٩٦‬‬
‫ﺇﻧﻨﺎ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺴﺘﻌﻤﻞ ﺫﻟﻚ ﺍﻟﻠﺴﺎﻥ ﺍﳊﺎﻣﻞ ﻟﻠﻘﻮﺓ ﺍﻟﺬﺍﺋﻘﺔ ﰲ ﺍﻟﺸﻜﺮ ﻷﺟﻞ ﺍﻟﺘﻔﻀﻴﻞ ﺑﲔ‬
‫ﺍﻷﹶﻃﻌﻤﺔ ﺍﻟﻠﺬﻳﺬﺓ‪.‬‬
‫ﻭﺇﻟﻴﻜﻢ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺇﺷﺎﺭﺓ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻫﻲ ﻛﺮﺍﻣﺔ ﻣﻦ ﻛﺮﺍﻣﺎﺕ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ‬
‫» ﹸﻗﺪﺱ ﴎﻩ«‪:‬‬
‫ﻛﺎﻥ ﻟﻌﺠﻮﺯ ﺭﻗﻴﻘﺔ ﻟﻄﻴﻔﺔ ﺍﺑ ﹲﻦ ﻭﺣﻴﺪ ﻳﺘﺮ ﹼﺑﻰ ﻋﲆ ﻳﺪ ﺍﻟﺸﻴﺦ‪ ،‬ﺩﺧﻠﺖ ﺗﻠﻚ ﺍﻟﻌﺠﻮﺯ ﺍﳌﻮﻗﺮﺓ‬
‫ﻻ ﺭﻳﺎﺿﺔ ﺭﻭﺣﻴﺔ ﺣﺘﻰ‬ ‫ﺫﺍﺕ ﻳﻮﻡ ﻋﲆ ﺍﺑﻨﻬﺎ ﻭﺭﺃﺕ ﺃﻧﻪ ﻳﺄﻛﻞ ﻣﻦ ﹺﻛﴪﺓ ﺧﺒﺰ ﻳﺎﺑﺲ ﺃﺳﻤﺮ ﻣﺰﺍﻭ ﹰ‬
‫ﺿﻌﻒ ﻭﻧﺤﻞ ﺟﺴﻤﻪ‪ .‬ﹶﺃﺛﺎﺭﺕ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺷﻔﻘﺔ ﻭﺍﻟﺪﺗﻪ ﺍﻟﺮﺅﻭﻡ ﻭﺭ ﹼﻗﺖ ﳊﺎﻟﻪ ﻓﺬﻫﺒﺖ ﻟﺘﺸﺘﻜﻴﻪ‬ ‫ﹶ‬
‫ﺇﱃ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ ﻭﺇﺫﺍ ﲠﺎ ﺗﺮ￯ ﺍﻟﺸﻴﺦ ﻳﺄﻛﻞ ﺩﺟﺎﺟ ﹰﺎ ﻣﺸﻮﻳ ﹰﺎ‪ .‬ﻭﻟﺸﺪﺓ ﺭﻗﺘﻬﺎ ﻭﻟﻄﺎﻓﺘﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺃﳞﺎ‬
‫ﺍﻟﺸﻴﺦ ﺇﻥ ﺍﺑﻨﻲ ﻳﻜﺎﺩ ﻳﻤﻮﺕ ﺟﻮﻋ ﹰﺎ ﻭﻫﺎ ﺃﻧﺖ ﺫﺍ ﺗﺄﻛﻞ ﺍﻟﺪﺟﺎﺝ! ﻓﺨﺎﻃﺐ ﺍﻟﺸﻴﺦ ﺍﻟﺪﺟﺎﺝ ﻗﺎﺋ ﹰ‬
‫ﻼ‪:‬‬
‫»ﻗﻢ ﺑﺈﺫﻥ ﺍﷲ« ﻓﻮﺛﺐ ﺫﻟﻚ ﺍﻟﺪﺟﺎﺝ ﺍﳌﻄﺒﻮﺥ ﺇﱃ ﺧﺎﺭﺝ ﺍﻟﻮﻋﺎﺀ ﺑﻌﺪ ﹶﺃﻥ ﺍﻛﺘﻤﻞ ﺩﺟﺎﺟ ﹰﺎ ﺣﻴ ﹰﺎ ﺑﺎﻟﺘﺌﺎﻡ‬
‫ﺛﻘﺎﺕ ﻛﺜﲑﻭﻥ)‪ (١‬ﺇﻇﻬﺎﺭ ﹰﺍ ﻟﻜﺮﺍﻣﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺻﺎﺣﺐ‬
‫ﻋﻈﺎﻣﻪ‪ .‬ﻟﻘﺪ ﻧﻘﻞ ﻫﺬﺍ ﺍﳋﱪ ﺑﺎﻟﺘﻮﺍﺗﺮ ﺍﳌﻌﻨﻮﻱ ﹲ‬
‫ﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﳌﺸﻬﻮﺭﺓ ﰲ ﺍﻟﻌﺎﱂ‪ ،‬ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ ﹸﻗﺪﺱ ﹼ‬
‫ﺳﺮﻩ‪ .‬ﻭﳑﺎ ﻗﺎﻟﻪ ﺍﻟﺸﻴﺦ ﻟﺘﻠﻚ ﺍﻟﻌﺠﻮﺯ ‪ :‬ﻣﺘﻰ‬
‫ﻣﺎ ﺑﻠﻎ ﺍﺑﻨﻚ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ‪ ..‬ﻓﻠﻴﺄﻛﻞ ﺍﻟﺪﺟﺎﺝ ﻫﻮ ﺍﻵﺧﺮ‪.‬‬
‫ﺭﻭﺡ ﺍﺑﻨﻚ ﹶﺟ ﹶﺴﺪﹶ ﹸﻩ‬
‫ﻓﻤﻐﺰ￯ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ ﻫﻮ‪ :‬ﻣﺘﻰ ﹶﺣﻜﻤﺖ ﹸ‬
‫ﻭﻫﻴﻤﻦ ﻗﻠﺒﻪ ﻋﲆ ﹺ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﺳﺎ ﹶﺩ ﻋﻘ ﹸﻠﻪ ﻣﻌﺪﺗﹶﻪ‪ ،‬ﻭﺍﻟﺘﻤﺲ ﺍﻟﻠﺬ ﹶﺓ ﻷﺟﻞ ﺍﻟﺸﻜﺮ‪ ..‬ﻋﻨﺪﺋﺬ ﻳﻤﻜﻨﻪ ﺃﻥ‬ ‫ﹸ‬
‫ﻳﺘﻨﺎﻭﻝ ﻣﺎ ﹼ‬
‫ﻟﺬ ﻭﻃﺎﺏ ﻣﻦ ﺍﻷﻃﻌﻤﺔ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻮﻝ ﹶﻣﻦ‬ ‫ﺇﻥ ﺍﳌﻘﺘﺼﺪ ﻻ ﻳﻌﺎﲏ ﻓﺎﻗ ﹶﺔ ﺍﻟﻌﺎﺋﻠﺔ ﻭ ﹶﻋ ﹶﻮﺯﻫﺎ ﻛﲈ ﻫﻮ ﻣﻔﻬﻮﻡ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪ :‬ﹶ‬
‫)ﻻ ﹶﻳ ﹸﻌ ﹸ‬ ‫ﱠ‬
‫ﺳﺒﺐ ﺟﺎﺯﻡ‬ ‫ﹲ‬ ‫ﺍﻗﺘ ﹶﹶﺼﺪ(‪ (٢) .‬ﹶﺃﺟﻞ ﻫﻨﺎﻙ ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻘﺎﻃﻌﺔ ﺍﻟﺘﻲ ﻻ ﳛﴫﻫﺎ ﺍﻟﻌﺪﹼ ﺑﺄﻥ ﺍﻻﻗﺘﺼﺎﺩ‬
‫ﻭﺃﺳﺎﺱ ﻣﺘﲔ ﻟﻠﻌﻴﺶ ﺍﻷﻓﻀﻞ‪ .‬ﺃﺫﻛﺮ ﻣﻨﻬﺎ ﻣﺎ ﺭﺃﻳﺘﻪ ﰲ ﻧﻔﴘ ﻭﺑﺸﻬﺎﺩﺓ ﺍﻟﺬﻳﻦ‬
‫ﹲ‬ ‫ﻹﻧﺰﺍﻝ ﺍﻟﱪﻛﺔ‪،‬‬
‫ﻋﺎﻭﻧﻮﲏ ﰲ ﺧﺪﻣﺘﻲ ﻭﺻﺎﺩﻗﻮﲏ ﺑﺈﺧﻼﺹ ﻓﺄﻗﻮﻝ‪:‬‬
‫)‪ ..» (١‬ﻭﻗﺎﻝ ﺍﻟﻴﺎﻓﻌﻲ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪ :‬ﺻﺢ ﺑﺎﻟﺴﻨﺪ ﺍﳌﺘﺼﻞ ﺇﱃ ﺍﻟﺸﻴﺦ ﺍﻟﻘﻄﺐ ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ ﺍﳉﻴﻼﲏ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺃﻥ ﺃﻡ ﺷﺎﺏ‬
‫ﻋﻨﺪﻩ ﺩﺧﻠﺖ ﻋﻠﻴﻪ ﻭﻫﻮ ﻳﺄﻛﻞ ﰲ ﺩﺟﺎﺟﺔ‪ ،‬ﻓﺄﻧﻜﺮﺕ ﺃﻛﻠﻪ ﺍﻟﺪﺟﺎﺟﺔ ﻭﺇﻃﻌﺎﻣﻪ ﺍﺑﻨﻬﺎ ﺃﺭﺫﻝ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ‪ :‬ﺇﺫﺍ ﺻﺎﺭ ﺍﺑﻨﻚ‬
‫ﺑﺤﻴﺚ ﻳﻘﻮﻝ ﳌﺜﻞ ﻫﺬﻩ ﺍﻟﺪﺟﺎﺟﺔ ﻗﻮﻣﻲ ﺑﺈﺫﻥ ﺍﷲ ﻓﻘﺎﻣﺖ ﻭﳍﺎ ﺃﺟﻨﺤﺔ ﻭﻃﺎﺭﺕ ﲠﺎ ﺣﻖ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﺍﻟﺪﺟﺎﺝ‪) «.‬ﺍﻟﻔﺘﺎﻭ￯‬
‫ﺍﳊﺪﻳﺜﻴﺔ ﻻﺑﻦ ﺣﺠﺮ ﺍﳍﻴﺘﻤﻲ ﺹ ‪ .٨٠‬ﺍﳉﻴﻼﲏ‪ ،‬ﻏﻨﻴﺔ ﺍﻟﻄﺎﻟﺒﲔ ﺹ ‪٥٠٢‬؛ ﺍﻟﻨﺒﻬﺎﲏ‪ ،‬ﺟﺎﻣﻊ ﻛﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ‪.( ٢٠٣/٢‬‬
‫)‪ (٢‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪٤٤٧/١‬؛ ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪١٠٨/١٠‬؛ ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ‪٣٦٥/٦ ،٢٠٦/٥‬؛ ﺍﻟﺒﻴﻬﻘﻰ ﰲ‬
‫ﺷﻌﺐ ﺍﻹﻳﲈﻥ ‪٢٥٥/٥‬؛ ﻭﺍﻧﻈﺮ ﻛﺸﻒ ﺍﳋﻔﺎﺀ‪١٥٨/١ ،‬ﻭ‪.١٨٩/٢‬‬
‫‪١٩٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‬

‫ﺣﺼﻠﺖ ﺃﺣﻴﺎﻧ ﹰﺎ ﻭﺣﺼﻞ ﺃﺻﺪﻗﺎﺋﻲ ﻋﲆ ﻋﴩﺓ ﺃﺿﻌﺎﻑ ﻣﻦ ﺍﻟﱪﻛﺔ ﺑﺴﺒﺐ ﺍﻻﻗﺘﺼﺎﺩ‪.‬‬

‫ﹸ‬ ‫ﻟﻘﺪ‬
‫ﻗﺴﻢ ﻣﻦ ﺭﺅﺳﺎﺀ ﺍﻟﻌﺸﺎﺋﺮ ﺍﳌﻨﻔﻴﲔ ﻣﻌﻲ ﺇﱃ‬ ‫ﻋﻠﻲ ﹲ‬ ‫ﺃﺻﺮ ﹼ‬‫ﺣﺘﻰ ﺇﻧﻪ ﻗﺒﻞ ﺗﺴﻊ ﺳﻨﻮﺍﺕ ﻋﻨﺪﻣﺎ ﹼ‬
‫)‪(١‬‬

‫»ﺑﻮﺭﺩﻭﺭ« ﻋﲆ ﻗﺒﻮﻝ ﺯﻛﺎﲥﻢ ﻛﻲ ﳛﻮﻟﻮﺍ ﺑﻴﻨﻲ ﻭﺑﲔ ﻭﻗﻮﻋﻲ ﰲ ﺍﻟﺬﻟﺔ ﻭﺍﳊﺎﺟﺔ ﻟﻘﻠﺔ ﻣﺎ ﻛﺎﻧﺖ‬
‫ﻋﻨﺪﻱ ﻣﻦ ﺍﻟﻨﻘﻮﺩ‪ ،‬ﻓﻘﻠﺖ ﻷﻭﻟﺌﻚ ﺍﻟﺮﺅﺳﺎﺀ ﺍﻷﺛﺮﻳﺎﺀ‪ :‬ﺑﺮﻏﻢ ﺃﻥ ﻧﻘﻮﺩﻱ ﻗﻠﻴﻠﺔ ﺟﺪ ﹰﺍ ﹼﺇﻻ ﺃﻧﻨﻲ ﹶﺃﻣﻠﻚ‬
‫ﺍﻟﻤﻠﺢ‪..‬‬
‫ﹼ‬ ‫ﻓﺮﻓﻀﺖ ﺗﻜﻠﻴﻔﻬﻢ ﺍﳌﺘﻜﺮﺭ‬‫ﹸ‬ ‫ﺗﻌﻮﺩﺕ ﻋﲆ ﺍﻟﻘﻨﺎﻋﺔ‪ ،‬ﻓﺄﻧﺎ ﹶﺃﻏﻨﻰ ﻣﻨﻜﻢ ﺑﻜﺜﲑ‪.‬‬
‫ﹸ‬ ‫ﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻭﻗﺪ‬
‫ﻭﻣﻦ ﺍﳉﺪﻳﺮ ﺑﺎﳌﻼﺣﻈﺔ ﺃﻥ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻋﺮﺿﻮﺍ ﹼ‬
‫ﻋﻠﻲ ﺯﻛﺎﲥﻢ ﻗﺪ ﻏﻠﺒﻬﻢ ﺍﻟﺪﱠ ﻳﻦ ﺑﻌﺪ‬
‫ﺳﻨﺘﲔ‪ ،‬ﻟﻌﺪﻡ ﺍﻟﺘﺰﺍﻣﻬﻢ ﺑﺎﻻﻗﺘﺼﺎﺩ‪ ،‬ﹼﺇﻻ ﺃﻥ ﺗﻠﻚ ﺍﻟﻨﻘﻮﺩ ﺍﻟﻀﺌﻴﻠﺔ ﻗﺪ ﻛﻔﺘﻨﻲ ‪-‬ﻭﷲ ﺍﳊﻤﺪ‪ -‬ﺑﱪﻛﺔ‬
‫ﺍﻻﻗﺘﺼﺎﺩ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺳﺒﻊ ﺳﻨﻮﺍﺕ‪ ،‬ﻓﻠﻢ ﹸﻳ ﹶﺮﻕ ﻣﻨﻲ ﻣﺎﺀ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﱂ ﻳﺪﻓﻌﻨﻲ ﻟﻌﺮﺽ ﺣﺎﺟﺘﻲ ﺇﱃ‬
‫ﻋﻠﻲ ﻣﺎ ﺍﲣﺬﺗﻪ ﺩﺳﺘﻮﺭ ﹰﺍ ﳊﻴﺎﰐ ﻭﻫﻮ »ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﻨﺎﺱ«‪.‬‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﱂ ﻳﻔﺴﺪ ﹼ‬
‫ﻭﻣﻌﺮ ﹲﺽ ﻟﻼﻧﺰﻻﻕ ﺇﱃ‬
‫ﹼ‬ ‫ﻣﺪﻋﻮ ﻟﻠﺴﻘﻮﻁ ﰲ ﻣﻬﺎﻭﻱ ﺍﻟﺬ ﹼﻟﺔ‪،‬‬
‫ﹼ‬ ‫ﻧﻌﻢ ﱠ‬
‫ﺇﻥ ﻣﻦ ﻻ ﻳﻘﺘﺼﺪ‪،‬‬
‫ﻣﻌﻨﻰ‪.‬‬
‫ﺍﻻﺳﺘﺠﺪﺍﺀ ﻭﺍﳍﻮﺍﻥ ﹰ‬
‫ﻏﺎﻝ ﻭﺑﺎﻫﻆ ﺟﺪ ﹰﺍ‪ ،‬ﺣﻴﺚ‬ ‫ﻣﺎﻝ ﹴ‬‫ﺇﻥ ﺍﳌﺎﻝ ﺍﻟﺬﻱ ﹸﻳﺴﺘﻌﻤﻞ ﰲ ﺍﻹﴎﺍﻑ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﳍﻮ ﹲ‬ ‫ﱠ‬
‫ﺗﹸﺪﻓﻊ ﺃﺣﻴﺎﻧ ﹰﺎ ﺍﻟﻜﺮﺍﻣ ﹸﺔ ﻭﺍﻟﴩﻑ ﺛﻤﻨ ﹰﺎ ﻭﺭﺷﻮﺓ ﻟﻪ‪ ،‬ﺑﻞ ﻗﺪ ﺗﹸﺴﻠﺐ ﺍﳌﻘﺪﺳﺎﺕ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺛﻢ ﹸﻳﻌﻄﻰ ﻧﻘﻮﺩ ﹰﺍ‬
‫ﻣﻨﺤﻮﺳﺔ ﻣﺸﺆﻭﻣﺔ‪ ،‬ﺃﻱ ﻳﻘﺒﺾ ﺑﻀﻌﺔ ﻗﺮﻭﺵ ﻣﻦ ﻧﻘﻮﺩ ﻣﺎﺩﻳﺔ‪ ،‬ﻋﲆ ﺣﺴﺎﺏ ﻣﺌﺎﺕ ﺍﻟﻠﲑﺍﺕ ﻣﻦ‬
‫ﻫﻤﻪ ﻓﻴﻬﺎ‪،‬‬
‫ﺍﻟﻨﻘﻮﺩ ﺍﳌﻌﻨﻮﻳﺔ‪ .‬ﺑﻴﻨﲈ ﻟﻮ ﺍﻗﺘﴫ ﺍﻹﻧﺴﺎﻥ ﻋﲆ ﺍﳊﺎﺟﺎﺕ ﺍﻟﴬﻭﺭﻳﺔ ﻭﺍﺧﺘﴫﻫﺎ ﻭﺣﴫ ﹼ‬
‫ﻓﺴﻴﺠﺪ ﺭﺯﻗ ﹰﺎ ﻳﻜ ﹸﻔﻞ ﻋﻴﺸﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﳛﺘﺴﺐ ﻭﺫﻟﻚ ﺑﻤﻀﻤﻮﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪U T ﴿ :‬‬
‫‪) ﴾Z Y X W V‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪ (٥٨ :‬ﻭﺇﻥ ﴏﺍﺣﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪% $ # " ﴿ :‬‬
‫& ' ( ) *﴾ )ﻫﻮﺩ‪ (٦:‬ﺗﺘﻌﻬﺪ ﺑﺬﻟﻚ ﺗﻌﻬﺪ ﹰﺍ ﻗﺎﻃﻌ ﹰﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺮﺯﻕ ﻗﺴﲈﻥ‪:‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺍﻟﺮﺯﻕ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﺗﺘﻮﻗﻒ ﻋﻠﻴﻪ ﺣﻴﺎﺓ ﺍﳌﺮﺀ‪ ،‬ﻭﻫﻮ ﲢﺖ ﺍﻟﺘﻌﻬﺪ‬
‫ﹶ‬
‫ﺍﻟﺤﺼﻮﻝ ﻋﲆ ﺫﻟﻚ ﺍﻟﺮﺯﻕ ﺍﻟﴬﻭﺭﻱ ﻣﻬﲈ‬ ‫ﺍﻟﺮﺑﺎﲏ ﺑﺤﻜﻢ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻳﺴﺘﻄﻴﻊ ﺍﻟﻤﺮ ﹸﺀ‬
‫ﻛﺎﻧﺖ ﺍﻷﺣﻮﺍﻝ ‪ ،‬ﹾ‬
‫ﺇﻥ ﱂ ﻳﺘﺪﺧﻞ ﺳﻮ ﹸﺀ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺒﴩ‪ ،‬ﺩﻭﻥ ﺃﻥ ﻳﻀﻄﺮ ﺇﱃ ﻓﺪﺍﺀ ﺩﻳﻨﻪ ﻭﻻ ﺍﻟﺘﻀﺤﻴﺔ‬
‫ﺑﴩﻓﻪ ﻭﻋﺰﺗﻪ‪.‬‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﺳﻨﺔ ‪١٩٢٦‬ﻡ‪.‬‬

‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪١٩٨‬‬
‫ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﲏ‪ :‬ﻫﻮ ﺍﻟﺮﺯﻕ ﺍﳌﺠﺎﺯﻱ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﴘﺀ ﺍﺳﺘﻌﲈﻟﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺘﺨ ﹼﻠﻰ ﻋﻦ‬
‫ﺍﳊﺎﺟﺎﺕ ﻏﲑ ﺍﻟﴬﻭﺭﻳﺔ‪ ،‬ﺍﻟﺘﻲ ﻏﺪﺕ ﺿﺮﻭﺭﻳ ﹰﺔ ﻋﻨﺪﻩ ﻧﺘﻴﺠﺔ ﺍﻻﺑﺘﻼﺀ ﺑﺒﻼﺀ ﺍﻟﺘﻘﻠﻴﺪ‪ .‬ﻭﺛﻤﻦ‬
‫ﺍﳊﺼﻮﻝ ﻋﲆ ﻫﺬﺍ ﺍﻟﺮﺯﻕ ﺑﺎﻫﻆ ﺟﺪ ﹰﺍ ﻭﻻﺳﻴﲈ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺣﻴﺚ ﻻ ﻳﺪﺧﻞ ﺿﻤﻦ ﺍﻟﺘﻌﻬﺪ‬
‫ﺍﻟﺮﺑﺎﲏ‪ ،‬ﺇﺫ ﻗﺪ ﻳﺘﻘﺎﴇ ﺫﻟﻚ ﺍﳌﺎﻝ ﻟﻘﺎﺀ ﺗﻀﺤﻴﺘﻪ ﺑﻌﺰﺗﻪ ﺳﻠﻔ ﹰﺎ ﺭﺍﺿﻴ ﹰﺎ ﺑﺎﻟﺬﻝ‪ ،‬ﺑﻞ ﻗﺪ ﻳﺼﻞ ﺑﻪ ﺣﺪ‬
‫ﹴ‬
‫ﺃﻧﺎﺱ ﻣﻨﺤﻄﲔ ﻭﺿﻴﻌﲔ‪ ،‬ﻻ‬ ‫ﺍﻟﺴﻘﻮﻁ ﰲ ﻫﺎﻭﻳﺔ ﺍﻻﺳﺘﺠﺪﺍﺀ ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﺍﻟﺘﻨﺎﺯﻝ ﺇﱃ ﺗﻘﺒﻴﻞ ﺃﻗﺪﺍﻡ‬
‫ﺑﻞ ﻗﺪ ﳛﺼﻞ ﻋﲆ ﺫﻟﻚ ﺍﳌﺎﻝ ﺍﳌﻨﺤﻮﺱ ﺍﳌﻤﺤﻮﻕ ﺑﺎﻟﺘﻀﺤﻴﺔ ﺑﻤﻘﺪﺳﺎﺗﻪ ﺍﻟﺪﻳﻨﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻧﻮﺭ‬
‫ﺣﻴﺎﺗﻪ ﺍﳋﺎﻟﺪﺓ‪ .‬ﺛﻢ ﱠ‬
‫ﺇﻥ ﺍﻷﱂ ﺍﻟﺬﻱ ﻳﻨﺘﺎﺏ ﺫﻭﻱ ﺍﻟﻮﺟﺪﺍﻥ ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﺎﻃﻔﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪-‬ﺑﲈ ﻳﺮﻭﻧﻪ‬
‫ﻳﺸﻮﺏ‬
‫ﺍﻟﻔﻘﺮ ﻭﺍﳊﺎﺟﺔ‪ -‬ﹼ‬
‫ﻣﻦ ﺁﻻﻡ ﻳﻘﺎﺳﻴﻬﺎ ﺍﳌﺤﺘﺎﺟﻮﻥ ﺍﻟﺒﺎﺋﺴﻮﻥ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺬﻱ ﺧ ﹼﻴﻢ ﻋﻠﻴﻪ ﹸ‬
‫ﻟﺬﺗﹶﻬﻢ ﺍﻟﺘﻲ ﳛﺼﻠﻮﳖﺎ ﺑﺄﻣﻮﺍﻝ ﻏﲑ ﻣﴩﻭﻋﺔ‪ ،‬ﻭﺗﺰﺩﺍﺩ ﻣﺮﺍﺭﺗﹸﻬﺎ ﺇﻥ ﻛﺎﻧﺖ ﳍﻢ ﺿﲈﺋﺮ‪ .‬ﺇﻧﻪ ﻳﻨﺒﻐﻲ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺍﻟﻌﺠﻴﺐ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺤﺪﹼ ﺍﻟﴬﻭﺭﺓ ﰲ ﺍﻷﻣﻮﺍﻝ ﺍﳌﺮﻳﺒﺔ‪ ،‬ﻷﻧﻪ ﺣﺴﺐ ﻗﺎﻋﺪﺓ »ﺍﻟﴬﻭﺭﺓ‬
‫ﹴ‬
‫ﺑﺎﺿﻄﺮﺍﺭ ﻣﻦ ﺍﳌﺎﻝ ﺍﳊﺮﺍﻡ ﺣﺪﱡ ﺍﻟﴬﻭﺭﺓ ﻭﻟﻴﺲ ﺃﻛﺜﺮ ﻣﻦ ﺫﻟﻚ‪.‬‬ ‫ﹸﺗ ﹶﻘﺪﹼ ﺭ ﺑﻘﺪﺭﻫﺎ«)‪ (١‬ﻳﻤﻜﻦ ﺃﻥ ﻳﺆﺧﺬ‬
‫ﻭﻟﻴﺲ ﻟﻠﻤﻀﻄﺮ ﺃﻥ ﻳﺄﻛﻞ ﻣﻦ ﺍﳌﻴﺘﺔ ﺇﱃ ﺣﺪﹼ ﺍﻟﺸﺒﻊ‪ ،‬ﺑﻞ ﻟﻪ ﺃﻥ ﻳﺄﻛﻞ ﺑﻤﻘﺪﺍﺭ ﻣﺎ ﳛﻮﻝ ﺑﻴﻨﻪ ﻭﺑﲔ‬
‫ﺍﳌﻮﺕ‪ .‬ﻭﻛﺬﺍ ﻻ ﻳﺆﻛﻞ ﺍﻟﻄﻌﺎﻡ ﺑﴩﺍﻫﺔ ﺃﻣﺎﻡ ﻣﺎﺋﺔ ﻣﻦ ﺍﳉﺎﺋﻌﲔ‪.‬‬
‫ﻧﻮﺭﺩ ﻫﻨﺎ ﺣﺎﺩﺛﺔ ﻭﺍﻗﻌﻴﺔ ﻟﻠﺪﻻﻟﺔ ﻋﲆ ﻛﻮﻥ ﺍﻻﻗﺘﺼﺎﺩ ﺳﺒﺐ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﲈﻝ‪:‬‬
‫ﺃﻗﺎﻡ »ﺣﺎﺗﻢ ﺍﻟﻄﺎﺋﻲ«)*( ﺍﳌﺸﻬﻮﺭ ﺑﻜﺮﻣﻪ ﻭﺳﺨﺎﺋﻪ ﺿﻴﺎﻓﺔ ﻋﻈﻴﻤﺔ ﺫﺍﺕ ﻳﻮﻡ ﻭﺃﻏﺪﻕ ﻫﺪﺍﻳﺎ‬
‫ﺛﻤﻴﻨﺔ ﻋﲆ ﺿﻴﻮﻓﻪ‪ .‬ﺛﻢ ﺧﺮﺝ ﻟﻠﺘﺠﻮﺍﻝ ﰲ ﺍﻟﺼﺤﺮﺍﺀ‪ ،‬ﻓﺮﺃ￯ ﺷﻴﺨ ﹰﺎ ﻓﻘﻴﺮ ﹰﺍ ﳛﻤﻞ ﻋﲆ ﻇﻬﺮﻩ ﺣﻤ ﹰ‬
‫ﻼ‬
‫ﻼ ﻣﻦ ﺍﳊﻄﺐ ﻭﺍﻟﻜﻸ ﻭﺍﻟﺸﻮﻙ ﻭﺍﻟﺪﻡ ﻳﺴﻴﻞ ﻣﻦ ﺑﻌﺾ ﺟﺴﻤﻪ‪ ..‬ﻓﺨﺎﻃﺒﻪ ﻗﺎﺋ ﹰ‬
‫ﻼ‪:‬‬ ‫ﺛﻘﻴ ﹰ‬

‫ﺇﻥ ﺣﺎﺗﻤ ﹰﺎ ﺍﻟﻄﺎﺋﻲ ﻳﻘﻴﻢ ﺍﻟﻴﻮﻡ ﺿﻴﺎﻓﺔ ﻛﺮﻳﻤﺔ ﻭﻳﻮﺯﻉ ﻫﺪﺍﻳﺎ ﺛﻤﻴﻨﺔ‪ ،‬ﺑﺎﺩﺭ ﺇﻟﻴﻪ‬
‫‪ -‬ﺃﳞﺎ ﺍﻟﺸﻴﺦ‪ ،‬ﱠ‬
‫ﻻ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﺎ ﺗﻨﺎﻟﻪ ﻣﻦ ﻫﺬﺍ ﺍﳊﻤﻞ!‪.‬‬ ‫ﻟﻌﻠﻚ ﺗﻨﺎﻝ ﻣﻨﻪ ﺃﻣﻮﺍ ﹰ‬

‫ﻗﺎﻝ ﻟﻪ ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﺍﳌﻘﺘﺼﺪ‪ :‬ﺳﺄﲪﻞ ﲪﲇ ﻫﺬﺍ ﺑﻌﺰﺓ ﻧﻔﴘ ﻭﻋﺮﻕ ﺟﺒﻴﻨﻲ‪ ،‬ﻭﻻ ﺃﺭﴇ ﺃﻥ‬
‫ﺃﻗﻊ ﲢﺖ ﻃﺎﺋﻞ ﻣﻨﹼﺔ ﺣﺎﺗﻢ ﺍﻟﻄﺎﺋﻲ‪.‬‬
‫ﻭﳌﺎ ﹸﺳﺌﻞ ﺣﺎﺗﻢ ﺍﻟﻄﺎﺋﻲ ﻳﻮﻣ ﹰﺎ‪:‬‬
‫ﺃﻋﺰ ﻣﻨﻚ ﻭﺃﻛﺮﻡ؟‪.‬‬
‫‪ -‬ﹶﻣ ﹾﻦ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺟﺪﺗﹶﻬﻢ ﱠ‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﳎﻠﺔ ﺍﻷﺣﻜﺎﻡ ﺍﻟﻌﺪﻟﻴﺔ ﺹ ‪) ١٢‬ﺍﳌﺎﺩﺓ‪.(٢٢:‬‬
‫‪١٩٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‬

‫ﻗﺎﻝ‪ :‬ﺫﻟﻚ ﺍﻟﺸﻴﺦ ﺍﳌﻘﺘﺼﺪ ﺍﻟﺬﻱ ﻟﻘﻴﺘﹸﻪ ﰲ ﺍﳌﻔﺎﺯﺓ ﺫﺍﺕ ﻳﻮﻡ‪ ،‬ﻟﻘﺪ ﺭﺃﻳﺘﹸﻪ ﺣﻘ ﹰﺎ ﹼ‬
‫ﺃﻋﺰ ﻣﻨﻲ‬
‫ﻭﺃﻛﺮﻡ‪.‬‬
‫)‪(١‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﳋﺎﻣﺴﺔ‬
‫ﻟﺬﺓ ﻧﹺ ﹶﻌﻤﻪ ﻷﹶﻓﻘﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻛﲈ ﻳﺬﻳﻘﻬﺎ ﺃﻏﻨﺎﻫﻢ‪،‬‬
‫ﺬﻳﻖ ﹼ‬ ‫ﱠ‬
‫ﺇﻥ ﻣﻦ ﻛﲈﻝ ﻛﺮﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﺃﻧﻪ ﹸﻳ ﹸ‬
‫ﻓﺎﻟﻔﻘﲑ ﻳﺴﺘﺸﻌﺮ ﺍﻟﻠﺬﺓ ﻭﻳﺘﺬﻭﻗﻬﺎ ﻛﺎﻟﺴﻠﻄﺎﻥ‪.‬‬
‫ﻧﻌﻢ ﺇﻥ ﺍﻟﻠﺬﺓ ﺍﻟﺘﻲ ﻳﻨﺎﳍﺎ ﻓﻘﲑ ﻣﻦ ﹺﻛﴪﺓ ﺧﺒﺰ ﹶﺃﺳﻮﺩ ﻳﺎﺑﺲ ﺑﺴﺒﺐ ﺍﳉﻮﻉ ﻭﺍﻻﻗﺘﺼﺎﺩ ﺗﻔﻮﻕ‬
‫ﻣﺎ ﻳﻨﺎﻟﻪ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻭ ﺍﻟﺜﺮﻱ ﻣﻦ ﺃﻛﻠﻪ ﺍﳊﻠﻮ￯ ﺍﻟﻔﺎﺧﺮﺓ ﺑﺎﳌﻠﻞ ﻭﻋﺪﻡ ﺍﻟﺸﻬﻴﺔ ﺍﻟﻨﺎﺑﻌﲔ ﻣﻦ ﺍﻹﴎﺍﻑ‪.‬‬
‫ﺑﺎﻟﺨﺴﺔ‪..‬‬
‫ﹼ‬ ‫ﹼ‬
‫ﻭﺍﻟﻤﺒﺬﺭﻳﻦ ﻋﲆ ﺍﲥﺎﻡ ﺍﳌﻘﺘﺼﺪﻳﻦ‬ ‫ﻭﻣﻦ ﺍﻟﻌﺠﺐ ﺣﻘ ﹰﺎ ﺃﻥ ﳚﺮﺅ ﹸ‬
‫ﺑﻌﺾ ﺍﳌﴪﻓﲔ‬
‫ﹶ‬
‫ﺣﺎﺵ ﷲ‪ ،‬ﺑﻞ ﺍﻻﻗﺘﺼﺎﺩ ﻫﻮ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﻡ ﺑﻌﻴﻨﻪ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﺨﺴ ﹸﺔ ﻭﺍﻟﺬﻟﺔ ﳘﺎ ﺣﻘﻴﻘﺔ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ‬
‫ﺍﳌﴪﻓﻮﻥ ﻭﺍﳌﺒﺬﺭﻭﻥ ﻣﻦ ﺳﺨﺎﺀ ﻇﺎﻫﺮﻱ‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺣﺎﺩﺛﺔ ﺟﺮﺕ ﰲ ﻏﺮﻓﺘﻲ ﰲ »ﺇﺳﺒﺎﺭﻃﺔ« ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺘﻲ ﺗﻢ ﻓﻴﻬﺎ ﺗﺄﻟﻴﻒ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪،‬‬
‫ﺃﺻﺮ ﺃﺣﺪ ﻃﻼﰊ ﺇﺻﺮﺍﺭ ﹰﺍ ﺷﺪﻳﺪ ﹰﺍ ﻋﲆ ﹶﺃﻥ ﹶﺃﻗﺒﻞ ﻫﺪﻳﺘﻪ ﺍﻟﺘﻲ ﺗﺰﻥ‬
‫ﺗﺆﻳﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻭﻫﻲ ﺃﻧﻪ‪ :‬ﹼ‬
‫ﺃﻭﻗﻴﺘﲔ ﻭﻧﺼﻒ ﺍﻷﻭﻗﻴﺔ)‪ (٢‬ﻣﻦ ﺍﻟﻌﺴﻞ‪ ،‬ﺧﺮﻗ ﹰﺎ ﻟﺪﺳﺘﻮﺭ ﺣﻴﺎﰐ‪ (٣)،‬ﻭﻣﻬﲈ ﺣﺎﻭﻟﺖ ﰲ ﺑﻴﺎﻥ ﴐﻭﺭﺓ‬
‫ﹴ‬
‫ﺇﺧﻮﺓ ﻣﻌﻲ‬ ‫ﺍﻟﺘﻤﺴﻚ ﺑﻘﺎﻋﺪﰐ ﱂ ﻳﻘﻨﻊ‪ ،‬ﻓﺎﺿﻄﺮﺭﺕ ﺇﱃ ﻗﺒﻮﳍﺎ ﻣﺮﻏﻤ ﹰﺎ ﻋﲆ ﻧﻴﺔ ﺃﻥ ﻳﺸﱰﻙ ﺛﻼﺛ ﹸﺔ‬
‫ﰲ ﺍﻟﻐﺮﻓﺔ ﻓﻴﻬﺎ ﻭﻳﺄﻛﻠﻮﺍ ﻣﻨﻪ ﺑﺎﻗﺘﺼﺎﺩ ﻃﻮﺍﻝ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ ﻣﻦ ﺷﻬﺮﻱ ﺷﻌﺒﺎﻥ ﻭﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ‪،‬‬
‫ﺍﻟﻤﻬﺪﻱ ﺛﻮﺍﺑ ﹰﺎ‪ ،‬ﻭﻻ ﻳﺒﻘﻮﺍ ﺩﻭﻥ ﺣﻼﻭﺓ‪ .‬ﻟﺬﺍ ﺃﻭﺻﻴﺘﹸﻬﻢ ﺑﻘﺒﻮﻝ ﺍﳍﺪﻳﺔ ﳍﻢ ﻋﻠﻤ ﹰﺎ ﺃﻧﹼﻲ‬
‫ﻟﻴﻜﺴﺐ ﺻﺎﺣﺒﻪ ﹸ‬
‫ﻛﺎﻧﺖ ﻋﻨﺪﻱ ﺃﻭﻗﻴﺔ ﻣﻦ ﺍﻟﻌﺴﻞ‪.‬‬
‫ﻭﺑﺮﻏﻢ ﺃﻥ ﺃﺻﺪﻗﺎﺋﻲ ﺍﻟﺜﻼﺛﺔ ﻛﺎﻧﻮﺍ ﻋﲆ ﺍﺳﺘﻘﺎﻣﺔ ﺣﻘ ﹰﺎ ﻭﳑﻦ ﻳﻘﺪﹼ ﺭﻭﻥ ﺍﻻﻗﺘﺼﺎﺩ ﺣﻖ ﻗﺪﺭﻩ‪،‬‬
‫ﻓﺈﳖﻢ ‪-‬ﻋﲆ ﻛﻞ ﺣﺎﻝ‪ -‬ﻧﹶﺴﻮﻩ ﻧﺘﻴﺠﺔ ﻗﻴﺎﻣﻬﻢ ﺑﺈﻛﺮﺍﻡ ﺑﻌﻀﻬﻢ ﺑﻌﻀ ﹰﺎ ﻭﻣﺮﺍﻋﺎﲥﻢ ﺷﻌﻮﺭ ﺍﻵﺧﺮﻳﻦ‬
‫)‪ (١‬ﻗﺎﻝ ﻧﺎﺱ ﳊﺎﺗﻢ ﺍﻟﻄﺎﺋﻲ‪ :‬ﺃﺭﺃﻳﺖ ﺃﻭ ﺳﻤﻌﺖ ﳌﻦ ﻫﻮ ﺃﻋﲆ ﻣﻨﻚ ﳘﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﻘﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﻧﺤﺮﺕ ﻳﻮﻣﺎ ﺃﺭﺑﻌﲔ ﲨﻼ‬
‫ﻭﺧﺮﺟﺖ ﺇﱃ ﻃﺮﻑ ﺍﻟﺒﺎﺩﻳﺔ ﻷﺩﻋﻮ ﺃﻣﺮﺍﺀ ﺍﻟﻌﺮﺏ ﻓﺮﺃﻳﺖ ﺣﺎﻃﺒﺎ ﳛﻤﻞ ﻋﲆ ﻇﻬﺮﻩ ﺣﺰﻣﺔ ﺷﻮﻙ ﻳﺮﻳﺪ ﲠﺎ ﺍﳌﺪﻳﻨﺔ‪ .‬ﻓﻘﻠﺖ ﻟﻪ‪:‬‬
‫ﺇﻟﻲ ﻭﺃﻧﺸﺪ‪ :‬ﺃﺭ￯ ﻛﻞ ﻣﻦ ﺑﺎﻟﻜﺪﺡ ﻳﺪﺭﻙ‬‫ﳌﺎﺫﺍ ﱂ ﺗﺬﻫﺐ ﺇﱃ ﺿﻴﺎﻓﺔ ﺣﺎﺗﻢ‪ ،‬ﻓﺈﻥ ﺧﻠﻘﺎ ﻛﺜﲑﺍ ﻗﺪ ﺍﻟﺘﻔﻮﺍ ﺣﻮﻝ ﻣﺎﺋﺪﺗﻪ؟ ﻓﺎﻟﺘﻔﺖ ﹼ‬
‫ﺧﺒﺰﻩ‪ ،‬ﻓﻠﻴﺲ ﺑﻤﺤﺘﺎﺝ ﳌﻨﺔ ﺣﺎﺗﻢ‪.‬‬
‫ﻓﺎﳊﻖ ﺃﻗﻮﻝ‪ :‬ﻟﻘﺪ ﺭﺃﻳﺖ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﺃﻋﲆ ﻣﻨﻲ ﳘﺔ ﻭﺃﻛﺮﻡ‪) .‬ﺭﻭﺿﺔ ﺍﻟﻮﺭﺩ »ﻛﻠﺴﺘﺎﻥ« ﺗﺮﲨﺔ ﺍﻟﻔﺮﺍﰐ ﺹ ‪.(١٤٤‬‬
‫)‪ (٢‬ﺍﻷﻭﻗﻴﺔ ﺗﺴﺎﻭﻱ ‪ ١٫٢٨٠‬ﻛﻴﻠﻮﻏﺮﺍﻡ‪.‬‬
‫)‪ (٣‬ﻭﻫﻮ ﺃﻥ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﻣﺎ ﻛﺎﻥ ﻳﻘﺒﻞ ﺍﳍﺪﺍﻳﺎ ﺑﻼ ﻣﻘﺎﺑﻞ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٠٠‬‬
‫ﻭﺍﻹﻳﺜﺎﺭ ﻓﻴﲈ ﺑﻴﻨﻬﻢ‪ ،‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﳊﻤﻴﺪﺓ‪ ،‬ﻓﺄﻧﻔﺪﻭﺍ ﻣﺎ ﻋﻨﺪﻫﻢ ﻣﻦ ﺍﻟﻌﺴﻞ ﰲ ﺛﻼﺙ ﹴ‬
‫ﻟﻴﺎﻝ‬
‫ﻓﻘﻂ‪ ،‬ﻓﻘﻠﺖ ﻣﺒﺘﺴﻤ ﹰﺎ‪:‬‬
‫‪ -‬ﻟﻘﺪ ﻛﺎﻧﺖ ﻧﻴﺘﻲ ﺃﻥ ﺃﺟﻌﻠﻜﻢ ﺗﺘﺬﻭﻗﻮﻥ ﻃﻌﻢ ﺍﻟﻌﺴﻞ ﺛﻼﺛﲔ ﻳﻮﻣ ﹰﺎ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻭﻟﻜﻨﻜﻢ‬
‫ﻛﻨﺖ ﺃﻣﻠﻜﻪ ﻣﻦ ﺍﻟﻌﺴﻞ‬‫ﺑﺖ ﹶﺃﴏﻑ ﻣﺎ ﹸ‬ ‫ﺃﻧﻔﺪﲤﻮﻩ ﰲ ﺛﻼﺛﺔ ﺃﻳﺎﻡ ﻓﻘﻂ‪ ..‬ﻓﻬﻨﻴﺌ ﹰﺎ ﻟﻜﻢ!‪ .‬ﰲ ﺣﲔ ﺃﻧﻨﻲ ﹼ‬
‫ﻼ ﻋﻦ ﺃﻧﻪ ﹶﺃﺻﺒﺢ ﻭﷲ ﺍﳊﻤﺪ ﺳﺒﺒ ﹰﺎ‬‫ﺑﺎﻻﻗﺘﺼﺎﺩ‪ ،‬ﻓﺘﻨﺎﻭﻟﺘﻪ ﻃﻮﺍﻝ ﺷﻬﺮﻱ ﺷﻌﺒﺎﻥ ﻭﺭﻣﻀﺎﻥ‪ ،‬ﻓﻀ ﹰ‬
‫ﻋﻄﻴﺖ ﻛﻞ ﻭﺍﺣﺪ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻹﺧﻮﺓ ﻣﻠﻌﻘﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻪ )‪ (١‬ﻭﻗﺖ ﺍﻹﻓﻄﺎﺭ‪.‬‬
‫ﹸ‬ ‫ﻟﺜﻮﺍﺏ ﻋﻈﻴﻢ‪ ،‬ﺣﻴﺚ ﹶﺃ‬
‫ﺧﺴﺔ‪ ،‬ﻭﺍﻋﺘﱪﻭﺍ ﹶﺃﻭﺿﺎﻉ ﺃﻭﻟﺌﻚ ﺍﻹﺧﻮﺓ‬ ‫ﹺ‬
‫ﻭﻟﺮﺑﲈ ﹶﺣﺴﺐ ﺍﻟﺬﻳﻦ ﺷﺎﻫﺪﻭﺍ ﺣﺎﱄ ﺗﻠﻚ ﺃﳖﺎ ﹼ‬
‫ﺷﺎﻫﺪﻧﺎ ﲢﺖ ﺗﻠﻚ ﺍﳋﺴﺔ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻋﺰ ﹰﺓ ﻋﺎﻟﻴ ﹰﺔ‬
‫ﰲ ﺍﻟﻠﻴﺎﱄ ﺍﻟﺜﻼﺙ ﺣﺎﻟﺔ ﻋﺰﻳﺰﺓ ﻣﻦ ﺍﻟﻜﺮﻡ ﻭﻟﻜﻦ ﹶ‬
‫ﻭﺑﺮﻛﺔ ﻭﺍﺳﻌﺔ ﻭﺛﻮﺍﺑ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻘﻴﻘﺔ‪ .‬ﻭﲢﺖ ﺫﻟﻚ ﺍﻟﻜﺮﻡ ﻭﺍﻹﴎﺍﻑ ‪-‬ﺇﻥ ﱂ ﻳﻜﻦ ﻗﺪ‬
‫ﺗﹸﺮﻙ‪ -‬ﺍﺳﺘﺠﺪﺍ ﹰﺀ ﻭﺗﺮﻗﺒ ﹰﺎ ﳌﺎ ﰲ ﺃﻳﺪﻱ ﺍﻵﺧﺮﻳﻦ ﺑﻄﻤﻊ ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﳊﺎﻻﺕ ﺍﻟﺘﻲ ﻫﻲ ﺃﺩﻧﻰ ﺑﻜﺜﲑ‬
‫ﻣﻦ ﺍﳋﺴﺔ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺩﺳﺔ‬
‫ﻫﻨﺎﻙ ﺑﻮﻥ ﺷﺎﺳﻊ ﻭﻓﺮﻕ ﻫﺎﺋﻞ ﺑﲔ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﳋﺴﺔ‪ ،‬ﺇﺫ ﻛﲈ ﺃﻥ ﺍﻟﺘﻮﺍﺿﻊ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ‬
‫ﹶ‬
‫ﺍﻟﺘﺬﻟﻞ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳌﺬﻣﻮﻣﺔ ﻣﻊ ﺃﻧﻪ ﻳﺸﺎﲠﻪ ﺻﻮﺭﺓ‪.‬‬ ‫ﻣﻌﻨﻰ‬
‫ﺍﻷﺧﻼﻕ ﺍﳌﺤﻤﻮﺩﺓ ﳜﺎﻟﻒ ﹰ‬
‫ﻣﻌﻨﻰ ﺍﻟﺘﻜ ﹼﺒﺮ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﻟﺴﻴﺌﺔ‬
‫ﻭﻛﲈ ﺃﻥ ﺍﻟﻮﻗﺎﺭ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺍﳋﺼﺎﻝ ﺍﳊﻤﻴﺪﺓ ﳜﺎﻟﻒ ﹰ‬
‫ﻣﻊ ﺃﻧﻪ ﻳﺸﺎﲠﻪ ﺻﻮﺭﺓ‪.‬‬
‫ﻓﻜﺬﺍ ﺍﳊﺎﻝ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻟﺬﻱ ﻫﻮ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺑﻞ ﻫﻮ ﻣﻦ ﺍﳌﺤﺎﻭﺭ ﺍﻟﺘﻲ‬
‫ﻳﺪﻭﺭ ﻋﻠﻴﻬﺎ ﻧﻈﺎﻡ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﺍﳌﻬﻴﻤﻦ ﻋﲆ ﺍﻟﻜﻮﻥ‪ ،‬ﻻ ﻋﻼﻗﺔ ﻟﻪ ﺃﺑﺪ ﹰﺍ ﺑﺎﳋﺴﺔ ﺍﻟﺘﻲ ﻫﻲ ﹲ‬
‫ﻣﺰﻳﺞ ﻣﻦ‬
‫ﺍﻟﺴﻔﺎﻟﺔ ﻭﺍﻟﺒﺨﻞ ﻭﺍﳉﺸﻊ ﻭﺍﳊﺮﺹ‪ .‬ﺑﻞ ﻟﻴﺴﺖ ﻫﻨﺎﻙ ﻣﻦ ﺭﺍﺑﻄﺔ ﺑﻴﻨﻬﲈ ﻗﻄﻌ ﹰﺎ‪ ،‬ﹼﺇﻻ ﺫﻟﻚ ﺍﻟﺘﺸﺎﺑﻪ‬
‫ﺍﻟﻈﺎﻫﺮﻱ‪ .‬ﻭﺇﻟﻴﻜﻢ ﻫﺬﺍ ﺍﳊﺪﺙ ﺍﳌﺆﻳﺪ ﳍﺬﻩ ﺍﳊﻘﻴﻘﺔ‪:‬‬
‫ﺩﺧﻞ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﻭﻫﻮ ﺃﻛﱪ ﺃﺑﻨﺎﺀ ﺍﻟﻔﺎﺭﻭﻕ ﺍﻷﻋﻈﻢ‬
‫ﺧﻠﻴﻔﺔ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﻭﺃﺣﺪ ﺍﻟﻌﺒﺎﺩﻟﺔ ﺍﻟﺴﺒﻌﺔ ﺍﳌﺸﻬﻮﺭﻳﻦ)‪ (٢‬ﻭﻣﻦ ﺍﻟﺒﺎﺭﺯﻳﻦ ﺑﲔ ﻋﻠﲈﺀ ﺍﻟﺼﺤﺎﺑﺔ‬
‫)‪ (١‬ﺃﻱ ﻣﻠﻌﻘﺔ ﺷﺎﻱ ﻛﺒﲑﺓ )ﻣﻠﻌﻘﺔ ﻛﻮﺏ(‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫)‪ (٢‬ﻭﻫﻢ‪ :‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺭﻭﺍﺣﺔ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﻤﺮﻭ‬
‫ﺑﻦ ﺍﻟﻌﺎﺹ‪ ،‬ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﰊ ﺍﻷﻭﰱ )ﺭﴈ ﺍﷲ ﻋﻨﻬﻢ ﺃﲨﻌﲔ(‬
‫‪٢٠١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‬
‫ﺍﻷﺟﻼﺀ‪ ،‬ﺩﺧﻞ ﻫﺬﺍ ﺍﻟﺼﺤﺎﰊ ﺍﳉﻠﻴﻞ ﻳﻮﻣ ﹰﺎ ﰲ ﻣﻨﺎﻗﺸﺔ ﺣﺎﺩﺓ ﻟﺪ￯ ﺗﻌﺎﻣﻠﻪ ﰲ ﺍﻟﺴﻮﻕ ﻋﲆ ﳾﺀ‬
‫ﻻ ﻳﺴﺎﻭﻱ ﻗﺮﺷ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ‪ ،‬ﺣﻔﺎﻇ ﹰﺎ ﻋﲆ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺻﻮﻧ ﹰﺎ ﻟﻸﻣﺎﻧﺔ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﻠﺘﲔ ﺗﺪﻭﺭ ﻋﻠﻴﻬﲈ‬
‫ﺍﻟﺘﺠﺎﺭﺓ‪ .‬ﰲ ﻫﺬﻩ ﺍﻷﹶﺛﻨﺎﺀ ﺭﺁﻩ ﺻﺤﺎﰊ ﺁﺧﺮ‪ ،‬ﻓﻈ ﹼﻦ ﻓﻴﻪ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﹼ‬
‫ﺧﺴﺔ ﻓﺎﺳﺘﻌﻈﻤﻬﺎ ﻣﻨﻪ‪ ،‬ﺇﺫ ﻛﻴﻒ‬ ‫)‪(١‬‬

‫ﻳﺼﺪﺭ ﻫﺬﺍ ﺍﻷﻣﺮ ﻣﻦ ﺍﺑﻦ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ ﻭﺧﻠﻴﻔﺔ ﺍﻷﺭﺽ‪ .‬ﻓﺘﺒﻌﻪ ﺇﱃ ﺑﻴﺘﻪ ﻟﻴﻔﻬﻢ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺃﺣﻮﺍﻟﻪ‪،‬‬
‫ﻓﻮﺟﺪ ﺃﻧﻪ ﻗﴣ ﺑﻌﺾ ﺍﻟﻮﻗﺖ ﻣﻊ ﻓﻘﲑ ﻋﻨﺪ ﺍﻟﺒﺎﺏ ﻭﺗﺒﺎﺩﻻ ﺣﺪﻳﺜ ﹰﺎ ﰲ ﻟﻄﻒ ﻭﻣﻮﺩﺓ‪ ،‬ﺛﻢ ﺧﺮﺝ ﻣﻦ‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﲏ ﻭﲡﺎﺫﺏ ﺃﻃﺮﺍﻑ ﺍﳊﺪﻳﺚ ﻣﻊ ﻓﻘﲑ ﺁﺧﺮ ﻫﻨﺎﻙ‪ .‬ﺃﺛﺎﺭ ﻫﺬﺍ ﺍﻷﻣﺮ ﳍﻔﺔ ﺫﻟﻚ ﺍﻟﺼﺤﺎﰊ‬
‫ﻓﺄﴎﻉ ﺇﱃ ﺍﻟﻔﻘﲑﻳﻦ ﻟﻼﺳﺘﻔﺴﺎﺭ ﻣﻨﻬﲈ‪:‬‬
‫‪ -‬ﹼ‬
‫ﻫﻼ ﺗﻔﻬﲈﻧﻨﻲ ﻣﺎﺫﺍ ﻓﻌﻞ ﺍﺑﻦ ﻋﻤﺮ ﺣﻴﻨﲈ ﻭﻗﻒ ﻣﻌﻜﲈ؟‪.‬‬
‫‪ -‬ﻟﻘﺪ ﺃﻋﻄﻰ ﻛ ﹰ‬
‫ﻼ ﻣﻨﺎ ﻗﻄﻌﺔ ﺫﻫﺐ‪.‬‬
‫ﻓﺮﺍﻋﻪ ﺍﻷﻣﺮ ﻭﻗﺎﻝ ﺷﺪﻫ ﹰﺎ‪ :‬ﻳﺎ ﺳﺒﺤﺎﻥ ﺍﷲ‪ ..‬ﻣﺎ ﺃﻋﺠﺐ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﺇﻧﻪ ﳜﻮﺽ ﰲ ﺍﻟﺴﻮﻕ ﰲ‬
‫ﻣﺤﺘﺎﺟﲔ ﺍﺛﻨﲔ‬
‫ﹶ‬ ‫ﻧﻘﺎﺵ ﺷﺪﻳﺪ ﻷﺟﻞ ﻗﺮﺵ ﻭﺍﺣﺪ‪ ،‬ﺛﻢ ﻫﺎ ﻫﻮ ﺫﺍ ﻳﻐﺪﻕ ﰲ ﺑﻴﺘﻪ ﺑﻤﺌﺎﺕ ﺃﺿﻌﺎﻓﻪ ﻋﲆ‬
‫ﺭﺿﻰ ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ ﺑﻪ ﺃﺣﺪ‪ ،‬ﻓﺴﺎﺭ ﻧﺤﻮ ﺍﺑﻦ ﻋﻤﺮ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ ﻟﻴﺴﺄﻟﻪ‪:‬‬
‫ﹰ‬ ‫ﻋﻦ‬
‫ﻓﻌﻠﺖ ﰲ ﺍﻟﺴﻮﻕ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﰲ ﺍﻟﺒﻴﺖ ﻛﺬﺍ‬
‫ﹶ‬ ‫‪ -‬ﺃﳞﺎ ﺍﻹﻣﺎﻡ‪ :‬ﺃﻻ ﲢﻞ ﱄ ﻣﻌﻀﻠﺘﻲ ﻫﺬﻩ؟ ﻟﻘﺪ‬
‫ﻭﻛﺬﺍ؟! ﻓﺮ ﹼﺩ ﻋﻠﻴﻪ ﻗﺎﺋ ﹰ‬
‫ﻼ‪:‬‬
‫‪ -‬ﺇﻥ ﻣﺎ ﺣﺪﺙ ﰲ ﺍﻟﺴﻮﻕ ﻫﻮ ﻧﺘﻴﺠﺔ ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﳊﺼﺎﻓﺔ‪ ،‬ﻓﻌﻠﺘﹸﻪ ﺻﻮﻧ ﹰﺎ ﻟﻸﻣﺎﻧﺔ ﻭﺣﻔﻈ ﹰﺎ‬
‫ﺑﺨﺴ ﹴﺔ ﻭﻻ ﺑﺒﺨﻞ‪ ،‬ﻭﺇﻥ ﻣﺎ ﺑﺪﺭ ﻣﻨﻲ ﰲ‬ ‫ﻟﻠﺼﺪﻕ ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﺃﺳﺎﺱ ﺍﳌﺒﺎﻳﻌﺔ ﻭﺭﻭﺣﻬﺎ ﻭﻫﻮ ﻟﻴﺲ ﹼ‬
‫ﺧﺴﺔ ﻭﻻ ﻫﺬﺍ ﺇﴎﺍﻑ‪.‬‬ ‫ﺍﻟﺒﻴﺖ ﻧﺎﺑﻊ ﻣﻦ ﺭﺃﻓﺔ ﺍﻟﻘﻠﺐ ﻭﺭ ﹼﻗﺘﻪ ﻭﻣﻦ ﺳﻤﻮ ﺍﻟﺮﻭﺡ ﻭﺍﻛﺘﲈﳍﺎ‪ ..‬ﻓﻼ ﺫﺍﻙ ﹼ‬
‫ﺍﻟﺴﺮ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ »ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﲈﻥ« ﺭﴈ ﺍﷲ ﻋﻨﻪ ‪»:‬ﻻ ﺇﴎﺍﻑ‬
‫ﻭﺇﺷﺎﺭ ﹰﺓ ﺇﱃ ﻫﺬﺍ ﹼ‬
‫ﰲ ﺍﳋﲑ ﻛﲈ ﻻ ﺧﲑ ﰲ ﺍﻹﴎﺍﻑ«)‪ (٢‬ﺃﻱ ﻛﲈ ﻻ ﺇﴎﺍﻑ ﰲ ﺍﳋﲑ ﻭﺍﻹﺣﺴﺎﻥ ﳌﻦ ﻳﺴﺘﺤﻘﻪ ﻛﺬﻟﻚ‬
‫ﻻ ﺧﲑ ﰲ ﺍﻹﴎﺍﻑ ﻗﻂ‪.‬‬

‫)‪ (١‬ﻭﺍﻟﺘﺎﺟﺮ ﺍﻟﺼﺎﺩﻕ ﺍﻷﻣﲔ ﻣﻊ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺼﺪﻳﻘﲔ ﻭﺍﻟﺸﻬﺪﺍﺀ‪ :‬ﺍﻧﻈﺮ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﻟﺒﻴﻮﻉ ‪٣‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻟﺘﺠﺎﺭﺓ ‪١‬؛ ﺍﻟﺪﺍﺭﻣﻲ‪،‬‬
‫ﺍﻟﺒﻴﻮﻉ ‪.٨‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪٢٦٢/١‬؛ ﺍﻟﻘﺮﻃﺒﻲ‪ ،‬ﺍﳉﺎﻣﻊ ﻷﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ‪ ١١٠/٧‬ﺍﳌﻨﺎﻭﻱ‪ ،‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ‪.٤٥٤/٥‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٠٢‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﻭﺍﻟﺤﺮﺹ ﹶﻳﻮ ﹼﻟﺪ ﺛﻼﺙ ﻧﺘﺎﺋﺞ‪:‬‬
‫ﹸ‬ ‫ﺍﻟﺤﺮﺹ‪،‬‬
‫ﹶ‬ ‫ﱠ‬
‫ﺇﻥ ﺍﻹﴎﺍﻑ ﻳﻨﺘﺞ‬
‫ﺃﻭﻻﻫﺎ‪ :‬ﻋﺪﻡ ﺍﻟﻘﻨﺎﻋﺔ‪.‬‬
‫ﻳﺒﺚ ﰲ ﻧﻔﺲ ﺍﳊﺮﻳﺺ ﻣﻦ‬ ‫ﺍﻟﺸﻮﻕ ﻋﻦ ﺍﻟﺴﻌﻲ ﻭﻋﻦ ﺍﻟﻌﻤﻞ‪ ،‬ﺑﲈ ﹼ‬
‫ﹶ‬ ‫ﻭﻋﺪﻡ ﺍﻟﻘﻨﺎﻋﺔ ﻫﺬﺍ ﹸﻳﺜﻨﻰ‬
‫ﺍﻟﺸﻜﻮ￯ ﺑﺪﻻﹰ ﻣﻦ ﺍﻟﺸﻜﺮ‪ ،‬ﻗﺎﺫﻓ ﹰﺎ ﺑﻪ ﺇﱃ ﺃﺣﻀﺎﻥ ﺍﻟﻜﺴﻞ‪ ،‬ﻓﻴﱰﻙ ﹶ‬
‫ﺍﻟﻤﺎﻝ ﺍﻟﺰﻫﻴﺪ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺍﻟﻜﺴﺐ‬
‫ﺍﳊﻼﻝ)‪ (١‬ﻭﻳﺒﺎﺩﺭ ﺑﺎﻟﺒﺤﺚ ﻋﲈ ﻻ ﻣﺸﻘﺔ ﻭﻻ ﺗﻜﻠﻴﻒ ﻓﻴﻪ ﻣﻦ ﻣﺎﻝ ﻏﲑ ﻣﴩﻭﻉ‪ ،‬ﻓﻴﻬﺪﺭ ﰲ ﻫﺬﻩ‬
‫ﺍﻟﺴﺒﻴﻞ ﻋﺰﺗﹶﻪ ﺑﻞ ﻛﺮﺍﻣﺘﻪ‪.‬‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻟﻠﺤﺮﺹ‪ :‬ﺍﳋﻴﺒﺔ ﻭﺍﳋﴪﺍﻥ‪.‬‬
‫ﺤﺮﻡ ﻣﻦ ﺍﻟﺘﻴﺴﲑ ﻭﺍﳌﻌﺎﻭﻧﺔ ﺣﺘﻰ‬
‫ﺇﺫ ﻳﻔﻮﺕ ﻣﻘﺼﻮ ﹸﺩ ﺍﳊﺮﻳﺺ ﻭﻳﺘﻌﺮﺽ ﻟﻼﺳﺘﺜﻘﺎﻝ ﻭ ﹸﻳ ﹶ‬
‫»ﺍﻟﺤﺮﻳﺺ ﺧﺎﺋﺐ ﺧﺎﴎ«‪.‬‬
‫ﹸ‬ ‫ﻳﻜﻮﻥ ﻣﺼﺪﺍﻕ ﺍﻟﻘﻮﻝ ﺍﳌﺸﻬﻮﺭ‪:‬‬
‫ﺇﻥ ﺗﺄﺛﲑ ﺍﳊﺮﺹ ﻭﺍﻟﻘﻨﺎﻋﺔ ﳚﺮﻱ ﰲ ﻋﺎﱂ ﺍﻷﺣﻴﺎﺀ ﻋﲆ ﻭﻓﻖ ﺩﺳﺘﻮﺭ ﺷﺎﻣﻞ ﻭﺳﻨﹼﺔ ﻣ ﹼﻄﺮﺩﺓ‬
‫ﱠ‬
‫ﻓﻤﺜ ﹰ‬
‫ﻼ‪ :‬ﱠ‬
‫ﺇﻥ ﻭﺻﻮﻝ ﺃﺭﺯﺍﻕ ﺍﻟﻨﺒﺎﺗﺎﺕ ﺍﳌﻀﻄﺮﺓ ﺇﱃ ﺍﻟﺮﺯﻕ ﺇﻟﻴﻬﺎ ﻫﻮ ﻟﻘﻨﺎﻋﺘﻬﺎ ﺍﻟﻔﻄﺮﻳﺔ‪ ،‬ﻭﺳﻌﻲ‬
‫ﺍﳊﻴﻮﺍﻧﺎﺕ ﺑﻨﻔﺴﻬﺎ ﺑﺎﳊﺮﺹ ﻭﺭﺍﺀ ﺍﳊﺼﻮﻝ ﻋﲆ ﺭﺯﻗﻬﺎ ﰲ ﻋﻨﺎﺀ ﻭﻧﻘﺺ‪ ،‬ﻳﺒﺪﻳﺎﻥ ﻣﺪ￯ ﺍﻟﴬﺭ‬
‫ﺍﳉﺴﻴﻢ ﺍﻟﻜﺎﻣﻦ ﰲ ﺍﳊﺮﺹ‪ ،‬ﻭﻣﺪ￯ ﺍﻟﻨﻔﻊ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻜﺎﻣﻦ ﰲ ﺍﻟﻘﻨﺎﻋﺔ‪.‬‬
‫ﻭﺇﻥ ﺳﻴﻼﻥ ﺍﳊﻠﻴﺐ ‪-‬ﺫﻟﻚ ﺍﻟﻐﺬﺍﺀ ﺍﻟﻠﻄﻴﻒ‪ -‬ﺇﱃ ﺃﻓﻮﺍﻩ ﺍﻟﺼﻐﺎﺭ ﺍﻟﻀﻌﻔﺎﺀ ﻋﺎﻣﺔ ﻭﻣﻦ ﺣﻴﺚ‬‫ﱠ‬
‫ﻟﺴﺎﻥ ﺣﺎﳍﻢ‪ ،‬ﻭﺍﻧﻘﻀﺎﺽ ﺍﻟﻮﺣﻮﺵ ﺑﺤﺮﺹ ﻭﺟﺸﻊ‬ ‫ﹸ‬ ‫ﻻ ﳛﺘﺴﺒﻮﻥ ﺑﲈ ﻳﺒﺪﻭﻧﻪ ﻣﻦ ﻗﻨﺎﻋﺔ ﻳﻨﻄﻖ ﲠﺎ‬
‫ﺍﻟﻤﻠﻮﺛﺔ‪ ،‬ﻳﺜﺒﺖ ﻣﺎ ﻧﺪﹼ ﻋﻴﻪ ﺇﺛﺒﺎﺗ ﹰﺎ ﺳﺎﻃﻌ ﹰﺎ‪.‬‬
‫ﹼ‬ ‫ﻋﲆ ﺃﺭﺯﺍﻗﻬﺎ ﺍﻟﻨﺎﻗﺼﺔ‬
‫ﺗﻨﻢ ﻋﻦ ﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﺒﺎﻋﺜﺔ ﻟﻮﺻﻮﻝ ﺃﺭﺯﺍﻗﻬﺎ ﺇﻟﻴﻬﺎ‬ ‫ﱠ‬
‫ﻭﺇﻥ ﺃﻭﺿﺎﻉ ﺍﻷﺳﲈﻙ ﺍﻟﺒﺪﻳﻨﺔ ﺍﻟﺒﻠﻴﺪﺓ ﺍﻟﺘﻲ ﹼ‬
‫ﻼ ﻣﻊ ﺣﺮﺻﻬﺎ ﺳﻌﻴ ﹰﺎ‬‫ﻭﻋﺠﺰ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﺬﻛﻴﺔ ﻛﺎﻟﺜﻌﺎﻟﺐ ﻭﺍﻟﻘﺮﺩﺓ ﻋﻦ ﲢﺼﻴﻞ ﻏﺬﺍﺋﻬﺎ ﻛﺎﻣ ﹰ‬
‫ﹶ‬ ‫ﻛﺎﻣﻠﺔ‬
‫ﻭﺭﺍﺀﻫﺎ ﻭﺑﻘﺎﺀﻫﺎ ﻫﺰﻳﻠﺔ ﻧﺤﻴﻔﺔ‪ ،‬ﻟﻴﺒ ﹼﻴﻦ ﻛﺬﻟﻚ ﻣﺪ￯ ﻣﺎ ﻳﺴﺒﺒﻪ ﺍﳊﺮﺹ ﻣﻦ ﺍﳌﺸﻘﺔ ﻭﺍﻟﻌﻨﺎﺀ ﻭﻣﺪ￯ ﻣﺎ‬
‫ﺗﺴﺒﺒﻪ ﺍﻟﻘﻨﺎﻋﺔ ﻣﻦ ﺍﻟﺮﺍﺣﺔ ﻭﺍﳍﻨﺎﺀ‪.‬‬
‫)‪ (١‬ﺇﺫ ﺑﺴﺒﺐ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻻﻗﺘﺼﺎﺩ‪ ،‬ﻳﻜﺜﺮ ﺍﳌﺴﺘﻬﻠﻜﻮﻥ‪ ،‬ﻭﻳﻘﻞ ﺍﳌﺴﺘﺤﺼﻠﻮﻥ‪ ،‬ﻭﻳﺒﺪﺃ ﺍﳉﻤﻴﻊ ﻳﺸﺪﻭﻥ ﻧﻈﺮﻫﻢ ﺇﱃ ﺑﺎﺏ‬
‫ﺍﳊﻜﻮﻣﺔ‪ ،‬ﻭﺣﻴﻨﻬﺎ ﺗﻨﺘﻜﺲ ﻭﺗﺘﻨﺎﻗﺺ ﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﻟﺘﺠﺎﺭﺓ ﻭﺍﻟﺰﺭﺍﻋﺔ ﺍﻟﺘﻲ ﻫﻲ ﳏﻮﺭ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ ﻭﻣﺪﺍﺭﻫﺎ‪ ،‬ﻭﻳﻨﻬﺎﺭ‬
‫ﺍﳌﺠﺘﻤﻊ ﻭﻳﺘﺪﻧﻰ ﺑﺪﻭﺭﻩ ﻭﻳﻐﺪﻭ ﻓﻘﻴﺮ ﹰﺍ ﻣﻌﺪﻣ ﹰﺎ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٢٠٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‬

‫ﻛﲈ ﺃﻥ ﺣﺼﻮﻝ ﺍﻟﻴﻬﻮﺩ ﻋﲆ ﺃﺭﺯﺍﻗﻬﻢ ﻛﻔﺎﻓ ﹰﺎ ﺑﻄﺮﻕ ﻏﲑ ﻣﴩﻭﻋﺔ ﻣﻤﺰﻭﺟ ﹰﺎ ﺑﺎﻟﺬﻝ ﻭﺍﳌﺴﻜﻨﺔ‬
‫ﺃﺳﺎﻟﻴﺐ ﺍﳌﻜﺮ ﻭﺍﳋﺪﺍﻉ‪ ،‬ﻭﺣﺼﻮﻝ ﺍﻟﺒﺪﻭﻳﲔ ﺍﻟﻤﺘﺤ ﹼﻠﲔ‬
‫ﹶ‬ ‫ﺑﺴﺒﺐ ﺣﺮﺻﻬﻢ ﻭﺗﻌﺎﻣﻠﻬﻢ ﺑﺎﻟﺮﺑﺎ ﻭﺍﺗﺒﺎﻋﻬﻢ‬
‫ﺑﺎﻟﻘﻨﺎﻋﺔ ﻋﲆ ﺭﺯﻗﻬﻢ ﺍﻟﻜﺎﰲ ﻭﻋﻴﺸﻬﻢ ﺍﻟﻌﻴﺶ ﺍﻟﻜﺮﻳﻢ ﺍﻟﻌﺰﻳﺰ ﻳﺆﻳﺪ ﺩﻋﻮﺍﻧﺎ ﺃﻳﻀ ﹰﺎ ﺗﺄﻳﻴﺪ ﹰﺍ ﻛﺎﻣ ﹰ‬
‫ﻼ‪.‬‬
‫ﻛﲈ ﺃﻥ ﺗﺮ ﹼﺩﻱ ﹴ‬
‫ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻌﻠﲈﺀ)‪ (١‬ﻭﺍﻷﺩﺑﺎﺀ)‪ (٢‬ﺑﲈ ﻳﻤﻨﺤﻬﻢ ﺫﻛﺎﺅﻫﻢ ﻭﺩﻫﺎﺅﻫﻢ ﻣﻦ ﺍﳊﺮﺹ ﰲ‬
‫ﻓﻘﺮ ﻣﺪﻗﻊ ﻭﻋﻴﺶ ﻛﻔﺎﻑ‪ ،‬ﻭﻏﻨﺎﺀ ﺃﻛﺜﺮ ﺍﻷﻏﺒﻴﺎﺀ ﺍﻟﻌﺎﺟﺰﻳﻦ ﻭﺇﺛﺮﺍﺋﻬﻢ ﳌﺎ ﳍﻢ ﻣﻦ ﺣﺎﻟﺔ ﻓﻄﺮﻳﺔ ﻗﻨﻮﻋﺔ‬
‫ﻟﻴﺜﺒﺖ ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ‪ :‬ﺃﻥ ﺍﻟﺮﺯﻕ ﺍﳊﻼﻝ ﻳﺄﰐ ﺣﺴﺐ ﺍﻟﻌﺠﺰ ﻭﺍﻻﻓﺘﻘﺎﺭ ﻻ ﺑﺎﻻﻗﺘﺪﺍﺭ ﻭﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﺑﻞ‬
‫ﻫﻮ ﻳﺘﻨﺎﺳﺐ ﺗﻨﺎﺳﺒ ﹰﺎ ﻋﻜﺴﻴ ﹰﺎ ﻣﻊ ﺍﻻﻗﺘﺪﺍﺭ ﻭﺍﻻﺧﺘﻴﺎﺭ‪ .‬ﺫﻟﻚ ﺃﻥ ﺃﺭﺯﺍﻕ ﺍﻷﻃﻔﺎﻝ ﺗﺘﻀﺎﺀﻝ ﻭﺗﺒﺘﻌﺪ‬
‫ﻭﻳﺼﻌﺐ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ ﻛﻠﲈ ﺍﺯﺩﺍﺩﻭﺍ ﺍﺧﺘﻴﺎﺭ ﹰﺍ ﻭﺇﺭﺍﺩ ﹰﺓ ﻭﺍﻗﺘﺪﺍﺭ ﹰﺍ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﻘﻨﺎﻋﺔ ﻛﻨﺰ ﻟﻠﻌﻴﺶ ﺍﳍﻨﻲﺀ ﺍﻟﺮﻏﻴﺪ ﻭﻣﺒﻌﺚ ﺍﻟﺮﺍﺣﺔ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﺑﻴﻨﲈ ﺍﳊﺮﺹ ﻣﻌﺪﻥ‬
‫)‪(٣‬‬
‫ﺍﳋﴪﺍﻥ ﻭﺍﻟﺴﻔﺎﻟﺔ ﻛﲈ ﻳﺘﺒﲔ ﺫﻟﻚ ﻣﻦ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪) :‬ﺍ ﹾﻟ ﹶﻘﻨﹶﺎ ﹶﻋ ﹸﺔ ﹶﻛﻨﹾ ﹲﺰ ﹶﻻ ﹶﻳ ﹾﻔﻨﹶﻰ(‪.‬‬
‫ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﳊﺮﺹ ﻳﺘﻠﻒ ﺍﻹﺧﻼﺹ ﻭﻳﻔﺴﺪ ﺍﻟﻌﻤﻞ ﺍﻷﺧﺮﻭﻱ؛ ﻷﻧﻪ ﻟﻮ ﹸﻭﺟﺪ‬
‫ﺣﺮﺹ ﰲ ﻣﺆﻣﻦ ﺗﻘﻲ ﻟﺮﻏﺐ ﰲ ﺗﻮﺟﻪ ﺍﻟﻨﺎﺱ ﻭﺇﻗﺒﺎﳍﻢ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻦ ﻳﺮﻗﺐ ﺗﻮﺟﻪ ﺍﻟﻨﺎﺱ ﻭﻳﻨﺘﻈﺮﻩ ﻻ‬
‫ﹲ‬
‫ﺍﻹﺧﻼﺹ ﺍﻟﺘﺎﻡ ﻗﻄﻌ ﹰﺎ ﻭﻻ ﻳﻤﻜﻨﻪ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺫﺍﺕ ﺃﳘﻴﺔ ﻋﻈﻤﻰ ﺟﺪﻳﺮﺓ‬
‫ﹶ‬ ‫ﻳﺒﻠﻎ‬
‫ﺑﺎﻟﺪﻗﺔ ﻭﺍﳌﻼﺣﻈﺔ‪.‬‬
‫ﻭﻫﺞ‬ ‫ﳏﺼﻞ ﺍﻟﻜﻼﻡ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻹﴎﺍﻑ ﻳﻨﺘﺞ ﻋﺪﻡ ﺍﻟﻘﻨﺎﻋﺔ ﺃﻱ ﺍﻟﻄﻤﻊ‪ ،‬ﺃﻣﺎ ﺍﻟﻄﻤﻊ ﻓ ﹸﻴﺨﺒﺖ ﹶ‬
‫ﺍﻟﺸﻮﻕ ﻭﺍﻟﺘﻄﻠﻊ ﺇﱃ ﺍﻟﻌﻤﻞ ﻭﻳﻘﺬﻑ ﺑﺎﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻟﺘﻘﺎﻋﺲ ﻭﺍﻟﻜﺴﻞ‪ ،‬ﻭﻳﻔﺘﺢ ﺃﻣﺎﻣﻪ ﺃﺑﻮﺍﺏ‬
‫ﺍﻟﺸﻜﻮ￯ ﻭﺍﳊﴪﺓ ﰲ ﺣﻴﺎﺗﻪ ﺣﺘﻰ ﻟﻴﺠﻌﻠﻪ ﻳﺌﻦ ﺩﻭﻣ ﹰﺎ ﲢﺖ ﻣﻀﺾ ﺍﻟﺸﻜﻮ￯ ﻭﺍﻟﺴﺄﻡ‪ (٤).‬ﻛﲈ‬
‫ﺃﻧﻪ ﻳﻔﺴﺪ ﺇﺧﻼﺻﻪ ﻭﻳﻔﺘﺢ ﺩﻭﻧﻪ ﺑﺎﺑ ﹰﺎ ﻟﻠﺮﻳﺎﺀ ﻭﺍﻟﺘﺼﻨﻊ ﻓﻴﻜﴪ ﻋﺰﺗﻪ ﻭﻳﺮﻳﻪ ﻃﺮﻳﻖ ﺍﻻﺳﺘﺠﺪﺍﺀ‬
‫ﻭﺍﻻﺳﺘﺨﺬﺍﺀ‪.‬‬

‫ﻳﺸﺎﻫﺪ ﺍﻟﻌﻠﲈﺀ ﺑﺄﺑﻮﺍﺏ ﺍﻷﻣﺮﺍﺀ ﻭﻻ ﹸﻳﺸﺎﻫﺪ ﺍﻷﻣﺮﺍﺀ ﺑﺄﺑﻮﺍﺏ‬‫)‪ (١‬ﺳﺄﻝ ﺃﻧﻮﺷﲑﻭﺍﻥ ﺣﺎﻛﻢ ﺇﻳﺮﺍﻥ ﺍﻟﻌﺎﺩﻝ ﺍﳊﻜﻴﻢ ﺑﺰﺭﲨﻬﺮ‪ :‬ﳌﺎﺫﺍ ﹶ‬
‫ﺍﻟﻌﻠﲈﺀ ﻭﺍﻟﻌﻠﻢ ﻳﻔﻮﻕ ﺍﻹﻣﺎﺭﺓ؟ ﻓﺄﺟﺎﺏ‪ :‬ﺫﻟﻚ ﻣﻦ ﻋﻠﻢ ﺍﻟﻌﻠﲈﺀ‪ ،‬ﻭﺟﻬﻞ ﺍﻷﻣﺮﺍﺀ‪ .‬ﺃﻱ ﺇﻥ ﺍﻷﻣﺮﺍﺀ ﻻ ﻳﻌﻠﻤﻮﻥ ﻗﺪﺭ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻓﻼ ﻳﺄﺗﻮﻥ ﺃﺑﻮﺍﺏ ﺍﻟﻌﻠﲈﺀ ﻟﻄﻠﺒﻪ ﺑﻴﻨﲈ ﺍﻟﻌﻠﲈﺀ ﻳﻌﻠﻤﻮﻥ ﻗﺪﺭﻩ‪ ،‬ﻓﻴﻄﻠﺒﻮﻥ ﻗﻴﻤﺘﻪ ﺑﺄﺑﻮﺍﺏ ﺍﻷﻣﺮﺍﺀ ﻓﻬﺬﺍ ﺍﳉﻮﺍﺏ ﺍﻟﻠﻄﻴﻒ ﺗﺄﻭﻳﻞ‬
‫ﻇﺮﻳﻒ ﳊﺮﺹ ﺍﻟﻌﻠﲈﺀ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺫﻛﺎﺋﻬﻢ ﺍﳌﺆﺩﻱ ﲠﻢ ﺇﱃ ﺍﻟﺬﻝ ﻭﺍﻟﻔﻘﺮ‪) .‬ﺧﴪﻭ(‪.‬‬
‫)‪ (٢‬ﻫﻨﺎﻙ ﺣﺎﺩﺛﺔ ﺗﺆﻳﺪ ﻫﺬﺍ ﺍﳊﻜﻢ؛ ﺇﻥ ﺍﻷﺩﺑﺎﺀ ﰲ ﻓﺮﻧﺴﺎ ﹸﻳﻤﻨﺤﻮﻥ ﻭﺛﻴﻘﺔ ﺍﻟﺘﺴﻮﻝ ﻹﺟﺎﺩﲥﻢ ﻟﻪ‪) .‬ﺳﻠﻴﲈﻥ ﺭﺷﺪﻱ(‪.‬‬
‫)‪ (٣‬ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ‪٨٤/٧‬؛ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺰﻫﺪ ‪.٨٨/٢‬‬
‫)‪ (٤‬ﻧﻌﻢ‪ ،‬ﺇﺫﺍ ﻗﺎﺑﻠﺖ ﻣﺴﺮﻓ ﹰﺎ ﻓﺴﺘﺴﻤﻊ ﻣﻨﻪ ﺣﺘﻤ ﹰﺎ ﺍﻟﺸﻜﺎﻭﻱ ﺍﻟﻌﺮﻳﻀﺔ‪ ،‬ﻭﻣﻬﲈ ﻛﺎﻥ ﻏﻨﻴ ﹰﺎ ﻓﻠﺴﺎﻧﻪ ﻳﺸﻜﻮ ﻻ ﳏﺎﻟﺔ‪ ،‬ﺑﻴﻨﲈ ﺇﺫﺍ ﻗﺎﺑﻠﺖ‬
‫ﻓﻘﻴﺮ ﹰﺍ ﻗﺎﻧﻌ ﹰﺎ ﻓﻼ ﺗﺴﻤﻊ ﻣﻨﻪ ﹼﺇﻻ ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﷲ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٠٤‬‬
‫ﺃﻣﺎ ﺍﻻﻗﺘﺼﺎﺩ ﻓﺈﻧﻪ ﻳﺜﻤﺮ ﺍﻟﻘﻨﺎﻋﺔ‪ ،‬ﻭﺍﻟﻘﻨﺎﻋﺔ ﺗﻨﺘﺞ ﺍﻟﻌﺰﺓ‪ ،‬ﺍﺳﺘﻨﺎﺩ ﹰﺍ ﺇﱃ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪) :‬ﻋ ﹼﺰ‬
‫ﹶ‬
‫ﻭﺍﻟﻌﻤﻞ ﻭﳛﺚ ﻋﻠﻴﻬﲈ ﻭﻳﺴﻮﻕ ﺳﻮﻗ ﹰﺎ‬ ‫ﹶ‬
‫ﺍﻟﺸﻮﻕ ﺑﺎﻟﺴﻌﻲ‬ ‫ﻭﺫﻝ ﹶﻣﻦ ﻃﻤﻊ(‪ (١).‬ﻛﲈ ﺃﻧﻪ ﻳﺸﺤﺬ‬‫ﹶﻣﻦ ﻗﻨﻊ ﹼ‬
‫ﺇﱃ ﺍﻟﻜﺪﹼ ﻭﺑﺬﻝ ﺍﳉﻬﺪ ﻓﻴﻬﲈ؛ ﻷﻧﻪ ﺇﺫﺍ ﻣﺎ ﺳﻌﻰ ﺍﳌﺮﺀ ﰲ ﻳﻮﻡ ﻣﺎ ﻭﺗﻘﺎﴇ ﺃﺟﺮﻩ ﻣﺴﺎ ﹰﺀ ﻓﺴﻴﺴﻌﻰ ﰲ‬
‫ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﻟﻪ ﺑﴪ ﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﺘﻲ ﺗﻮﺍﻓﺮﺕ ﻟﺪﻳﻪ‪ .‬ﺃﻣﺎ ﺍﳌﴪﻑ ﻓﺈﻧﻪ ﻻ ﻳﺴﻌﻰ ﰲ ﻳﻮﻣﻪ ﺍﻟﺜﺎﲏ ﻟﻌﺪﻡ‬
‫ﻗﻨﺎﻋﺘﻪ ﻭﺣﺘﻰ ﺇﺫﺍ ﺳﻌﻰ ﻓﺈﻧﻪ ﻳﺴﻌﻰ ﺩﻭﻥ ﺷﻮﻕ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺍﻟﻘﻨﺎﻋﺔ ﺍﳌﺴﺘﻔﺎﺿﺔ ﻣﻦ ﺍﻻﻗﺘﺼﺎﺩ ﺗﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺸﻜﺮ ﻭﺗﻮﺻﺪ ﺑﺎﺏ ﺍﻟﺸﻜﻮ￯‪،‬‬
‫ﹴ‬
‫ﻭﲪﺪ ﻣﺪ￯ ﺣﻴﺎﺗﻪ‪ .‬ﻭﺑﺎﻟﻘﻨﺎﻋﺔ ﻻ ﻳﻠﺘﻔﺖ ﺇﱃ ﺗﻮﺟﻪ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻪ ﻻﺳﺘﻐﻨﺎﺋﻪ‬ ‫ﻓﻴﻈﻞ ﺍﻹﻧﺴﺎﻥ ﰲ ﺷﻜﺮ‬
‫ﺑﺎﺏ ﺍﻟﺮﻳﺎﺀ‪.‬‬
‫ﻋﻨﻬﻢ‪ ،‬ﻓﻴﻨﻔﺘﺢ ﺃﻣﺎﻣﻪ ﺑﺎﺏ ﺍﻹﺧﻼﺹ ﻭﻳﻨﻐﻠﻖ ﹸ‬
‫ﻭﻟﻘﺪ ﺷﺎﻫﺪﺕ ﺍﻷﴐﺍﺭ ﺍﳉﺴﻴﻤﺔ ﻭﺍﳋﺴﺎﺋﺮ ﺍﻟﻔﺎﺩﺣﺔ ﺍﻟﺘﻲ ﺗﺴﻔﺮ ﻋﻦ ﺍﻹﴎﺍﻑ ﻭﻋﺪﻡ‬
‫ﺍﻻﻗﺘﺼﺎﺩ ﺷﺎﻫﺪﲥﺎ ﻣﺘﺠﺴﺪﺓ ﰲ ﻧﻄﺎﻕ ﻭﺍﺳﻊ ﳑﺘﺪ ﻭﻫﻲ ﻛﲈ ﻳﺄﰐ‪:‬‬
‫ﺟﺌﺖ ﺇﱃ ﻣﺪﻳﻨﺔ ﻣﺒﺎﺭﻛﺔ ‪-‬ﻗﺒﻞ ﺗﺴﻊ ﺳﻨﻮﺍﺕ‪ -‬ﻛﺎﻥ ﺍﳌﻮﺳﻢ ﺷﺘﺎ ﹰﺀ ﻓﻠﻢ ﹶﺃﲤﻜﻦ ﻣﻦ ﺭﺅﻳﺔ ﻣﻨﺎﺑﻊ‬
‫ﺍﻟﺜﺮﻭﺓ ﻭﺟﻮﺍﻧﺐ ﺍﻹﻧﺘﺎﺝ ﰲ ﺗﻠﻚ ﺍﳌﺪﻳﻨﺔ‪ ،‬ﻓﻘﺎﻝ ﱄ ﹸﻣﻔﺘﻴﻬﺎ ﺭﲪﻪ ﺍﷲ‪ :‬ﺇﻥ ﹶﺃﻫﺎﻟﻴﻨﺎ ﻓﻘﺮﺍﺀ ﻣﺴﺎﻛﲔ‪.‬‬
‫ﻓﻲ ﻫﺬﺍ ﺍﻟﻘﻮﻝ ﺗﺄﺛﻴﺮ ﹰﺍ ﺑﺎﻟﻐ ﹰﺎ ﳑﺎ ﹶﺃﺟﺎﺵ ﻋﻄﻔﻲ‪ ،‬ﻓﺒﺖ ﹶﺃﺳﱰﺣﻢ ﻭ ﹶﺃ ﹶﺗﺄﱂ‬
‫ﹶﺃﻋﺎﺩ ﻗﻮﻟﻪ ﻫﺬﺍ ﻣﺮﺍﺭ ﹰﺍ‪ .‬ﺃ ﹼﺛﺮ ﹼ‬
‫ﻋﺪﺕ ﺇﻟﻴﻬﺎ ﻭﻫﻲ ﰲ ﹶﺃﺟﻮﺍﺀ‬
‫ﹸ‬ ‫ﻷﻫﺎﱄ ﺗﻠﻚ ﺍﳌﺪﻳﻨﺔ ﻓﻴﲈ ﻳﻘﺮﺏ ﻣﻦ ﺳﺖ ﺳﻨﻮﺍﺕ‪ .‬ﻭﺑﻌﺪ ﺛﲈﲏ ﺳﻨﻮﺍﺕ‬
‫ﺍﻟﺼﻴﻒ‪ ،‬ﻭ ﹶﺃ ﹸ‬
‫ﺟﻠﺖ ﻧﻈﺮﻱ ﰲ ﺑﺴﺎﺗﻴﻨﻬﺎ ﻓﺘﺬﻛﺮﺕ ﻗﻮﻝ ﺍﳌﻔﺘﻲ ﺭﲪﻪ ﺍﷲ‪ ،‬ﻭﻗﻠﺖ ﻣﺘﻌﺠﺒ ﹰﺎ‪:‬‬
‫‪ -‬ﺳﺒﺤﺎﻥ ﺍﷲ! ﺇﻥ ﳏﺎﺻﻴﻞ ﻫﺬﻩ ﺍﻟﺒﺴﺎﺗﲔ ﻭﻏﻼﲥﺎ ﺗﻔﻮﻕ ﺣﺎﺟﺔ ﺍﳌﺪﻳﻨﺔ ﺑﺄﴎﻫﺎ ﻛﺜﻴﺮ ﹰﺍ‪،‬‬
‫ﻭﻛﺎﻥ ﺣﺮﻳ ﹰﺎ ﺑﺄﻫﺎﻟﻴﻬﺎ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﺃﺛﺮﻳﺎﺀ ﺟﺪ ﹰﺍ! ﺑﻘﻴﺖ ﰲ ﺣﲑﺓ ﻣﻦ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ..‬ﻭﻟﻜﻦ ﹶﺃﺩﺭﻛﺖ‬
‫ﺑﺤﻘﻴﻘﺔ ﱂ ﲣﺪﻋﻨﻲ ﻋﻨﻬﺎ ﺍﳌﻈﺎﻫﺮ‪ ،‬ﻓﻬﻲ ﺣﻘﻴﻘﺔ ﹶﺃﺳﺘﺮﺷﺪﹸ ﲠﺎ ﰲ ﺇﺩﺭﺍﻙ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﻥ ﺍﻟﱪﻛﺔ ﻗﺪ‬
‫ﹸﺭﻓﻌﺖ ﻣﻦ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﺑﺴﺒﺐ ﺍﻹﴎﺍﻑ ﻭﻋﺪﻡ ﺍﻻﻗﺘﺼﺎﺩ‪ .‬ﳑﺎ ﺣﺪﺍ ﺑﺎﳌﻔﺘﻲ ﺭﲪﻪ ﺍﷲ ﺇﱃ ﺍﻟﻘﻮﻝ‪» :‬ﺇﻥ‬
‫ﺃﻫﺎﻟﻴﻨﺎ ﻓﻘﺮﺍﺀ ﻭﻣﺴﺎﻛﲔ«‪ ،‬ﺑﺮﻏﻢ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﺍﻟﻮﺍﺳﻊ ﻣﻦ ﻣﻨﺎﺑﻊ ﺍﻟﺜﺮﻭﺓ ﻭﻛﻨﻮﺯ ﺍﳌﻮﺍﺭﺩ‪.‬‬
‫ﺩﻓﻊ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﺍﻷﺧﺬ ﺑﺎﻻﻗﺘﺼﺎﺩ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﺛﺎﺑﺖ ﺑﺎﻟﺘﺠﺮﺑﺔ ﻭﺑﺎﻟﺮﺟﻮﻉ ﺇﱃ ﻭﻗﺎﺋﻊ ﻻ ﲢﺪ ﺑﺄﻥ ﹶ‬
‫ﺳﺒﺒﺎﻥ ﻟﻠﱪﻛﺔ ﻭﺍﻻﺳﺘﺰﺍﺩﺓ‪ (٢).‬ﺑﻴﻨﲈ ﺍﻹﴎﺍﻑ ﻭﻣﻨﻊ ﺍﻟﺰﻛﺎﺓ ﻳﺮﻓﻌﺎﻥ ﺍﻟﱪﻛﺔ‪.‬‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﺍﻷﺛﲑ‪ ،‬ﺍﻟﻨﻬﺎﻳﺔ ﰲ ﻏﺮﺍﺋﺐ ﺍﳊﺪﻳﺚ ‪١١٤/٤‬؛ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻣﺎﺩﺓ )ﻕ ﻥ ﻉ(‪.‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪١٢٨/١٠‬؛ ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻷﻭﺳﻂ ‪٢٧٤ ،١٦١/٢‬؛ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪ￯‬
‫‪.٤٨٤ ،٣٨٢/٣‬‬
‫‪٢٠٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﺸﺮﺓ‬
‫ﻓﺴﺮ »ﺍﺑﻦ ﺳﻴﻨﺎ« ﻭﻫﻮ ﺃﻓﻼﻃﻮﻥ ﻓﻼﺳﻔﺔ ﺍﳌﺴﻠﻤﲔ ﻭﺷﻴﺦ ﺍﻷﻃﺒﺎﺀ ﻭﺃﺳﺘﺎﺫ ﺍﻟﻔﻼﺳﻔﺔ‬
‫ﻭﻟﻘﺪ ﹼ‬
‫ﻓﺴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾ , + * ) ﴿ :‬ﺍﻷﻋﺮﺍﻑ‪ .(٣١ :‬ﻣﻦ ﺯﺍﻭﻳﺔ ﻧﻈﺮ ﺍﻟﻄﺐ‬
‫ﹼ‬
‫ﻓﻘﻂ ﺑﺎﻷﺑﻴﺎﺕ ﺍﻵﺗﻴﺔ‪:‬‬
‫‪            ‬‬ ‫‪            ‬‬
‫‪ ‬‬ ‫‪‬‬ ‫‪     ‬‬
‫‪       ‬‬ ‫‪‬‬
‫‪    ‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬
‫‪         ‬‬ ‫‪‬‬ ‫‪‬‬
‫‪          ‬‬
‫‪      ‬‬
‫‪‬‬‫‪‬‬‫‪‬‬ ‫‪‬‬
‫‪    ‬‬
‫‪‬‬ ‫‪‬‬ ‫‪ ‬‬ ‫‪    ‬‬
‫‪‬‬ ‫‪‬‬ ‫‪   ‬‬
‫‪    ‬‬ ‫‪ ‬‬
‫‪    ‬‬
‫)‪(١‬‬
‫‪        ‬‬
‫‪.            ‬‬
‫ﻭﺇﻟﻴﻜﻢ ﻫﺬﺍ ﺍﻟﺘﻮﺍﻓﻖ ﺍﻟﻐﺮﻳﺐ ﺍﻟﺒﺎﻋﺚ ﻋﲆ ﺍﳊﲑﺓ ﻭﺍﳉﺎﻟﺐ ﻟﻠﻌﱪﺓ‪:‬‬
‫ﺇﻧﻪ ﻣﻊ ﻗﻴﺎﻡ ﲬﺴﺔ ﻭﺳﺘﺔ ﻣﻦ ﺍﳌﺴﺘﻨﺴﺨﲔ ﺍﳌﺨﺘﻠﻔﲔ ‪-‬ﺛﻼﺛﺔ ﻣﻨﻬﻢ ﻻ ﻳﺘﻘﻨﻮﻥ ﺍﻟﻜﺘﺎﺑﺔ‪-‬‬
‫ﺑﺎﺳﺘﻨﺴﺎﺥ »ﺭﺳﺎﻟﺔ ﺍﻻﻗﺘﺼﺎﺩ« ﻓﻘﺪ ﺗﻮﺍﻓﻖ ﻛﻞ )ﻭﺍﺣﺪ ﻭﲬﺴﲔ( ﺃﻟﻔ ﹰﺎ ﻣﻦ ﺃﻟﻔﺎﺕ ﻛﻞ ﻧﺴﺨﺔ ‪-‬ﺧﺎﻟﻴﺔ‬
‫ﻣﻦ ﺍﻟﺪﻋﺎﺀ‪ -‬ﻭﻛﻞ )ﺛﻼﺛﺔ ﻭﲬﺴﲔ( ﺃﻟﻔ ﹰﺎ ‪-‬ﻣﻊ ﺩﻋﺎﺀ‪ -‬ﺭﻏﻢ ﺍﺧﺘﻼﻑ ﺃﻣﻜﻨﺔ ﺃﻭﻟﺌﻚ ﺍﳌﺴﺘﻨﺴﺨﲔ‬
‫ﻭﺍﺧﺘﻼﻑ ﺍﻟﻨﺴﺦ ﺍﻟﺘﻲ ﻛﺎﻧﻮﺍ ﻳﻨﻘﻠﻮﻥ ﻣﻨﻬﺎ ﻭﺍﺧﺘﻼﻑ ﺧﻄﻬﻢ ﰲ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻣﻊ ﻋﺪﻡ ﺍﻟﺘﻔﻜﺮ ﰲ ﺗﻠﻜﻢ‬
‫ﺍﻷﻟﻔﺎﺕ ﺇﻃﻼﻗ ﹰﺎ!‪ .‬ﻓﺈﻥ ﺗﻮﺍﻓﻖ ﻋﺪﺩ ﺍﻷﻟﻔﺎﺕ ﻣﻊ ﺗﺎﺭﻳﺦ ﺗﺄﻟﻴﻒ »ﺭﺳﺎﻟﺔ ﺍﻻﻗﺘﺼﺎﺩ« ﻭﺍﺳﺘﻨﺴﺎﺧﻬﺎ‬
‫ﻭﻫﻮ ﺑﺎﻟﺘﺎﺭﻳﺦ ﺍﻟﺮﻭﻣﻲ ﻭﺍﺣﺪﺓ ﻭﲬﺴﻮﻥ )‪ (١٣٥١‬ﻭﺑﺎﻟﺘﺎﺭﻳﺦ ﺍﳍﺠﺮﻱ ﺛﻼﺙ ﻭﲬﺴﻮﻥ )‪(١٣٥٣‬‬
‫ﻻ ﻳﻤﻜﻦ ﺃﻥ ﳛﺎﻝ ﺫﻟﻚ ﺇﱃ ﺍﻟﺼﺪﻓﺔ ﺩﻭﻥ ﺭﻳﺐ‪ ،‬ﺑﻞ ﻫﻮ ﺇﺷﺎﺭﺓ ﺇﱃ ﺻﻌﻮﺩ ﺍﻟﱪﻛﺔ ﺍﻟﻜﺎﻣﻨﺔ ﰲ‬
‫ﻟﺤﺮﻱ ﺣﻘ ﹰﺎ ﺃﻥ ﻳﻄﻠﻖ ﻋﲆ ﻫﺬﺍ ﺍﻟﻌﺎﻡ »ﻋﺎﻡ ﺍﻻﻗﺘﺼﺎﺩ«‪.‬‬
‫ﹼ‬ ‫)ﺍﻻﻗﺘﺼﺎﺩ( ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﻜﺮﺍﻣﺔ‪ .‬ﻭﺃﻧﻪ‬
‫ﻧﻌﻢ ﻟﻘﺪ ﹶﺃﺛﺒﺖ ﺍﻟﺰﻣﺎﻥ ﻓﻌﻼﹰ ﻫﺬﻩ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻻﻗﺘﺼﺎﺩﻳﺔ ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺷﻬﺪﺕ ﺍﻟﺒﴩﻳﺔ ﺑﻌﺪ‬
‫ﻋﺎﻣﲔ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ ...‬ﺗﻠﻚ ﺍﳊﺮﺏ ﺍﻟﺘﻲ ﺑﺜﺖ ﺍﳉﻮﻉ ﻭﺍﻟﺘﺨﺮﻳﺐ ﻭﴐﻭﺏ ﺍﻹﴎﺍﻑ‬
‫ﺍﳌﻘﻴﺖ ﰲ ﻛﻞ ﺃﻧﺤﺎﺀ ﺍﻟﻌﺎﱂ ﳑﺎ ﺃﺭﻏﻢ ﺍﻟﺒﴩﻳﺔ ﻋﲆ ﺍﻟﺘﺸﺒﺚ ﺑﺎﻻﻗﺘﺼﺎﺩ ﻭﺍﻻﻟﺘﻔﺎﻑ ﺣﻮﻟﻪ ﻋﻨﻮﺓﹰ‪.‬‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬

‫)‪ (١‬ﺃﻱ ﺇﻥ ﺃﴐ ﳾﺀ ﻟﻠﺠﺴﻢ ﻫﻮ ﻋﺪﻡ ﺇﻋﻄﺎﺀ ﻣﻬﻠﺔ ﺑﲔ ﻭﺟﺒﺎﺕ ﺍﻟﻄﻌﺎﻡ ﺗﱰﺍﻭﺡ ﺑﲔ ﺃﺭﺑﻊ ﺃﻭ ﲬﺲ ﺳﺎﻋﺎﺕ‪ ،‬ﺃﻭ ﺇﻣﻼﺀ ﺍﳌﻌﺪﺓ‬
‫ﺑﺈﺩﺧﺎﻝ ﺍﻟﻄﻌﺎﻡ ﺑﺎﻟﺘﻌﺎﻗﺐ ﻷﺟﻞ ﺍﻟﺘﻠﺬﺫ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺸﺮﻭﻥ‬
‫)‪(١‬‬
‫ﲣﺺ ﺍﻹﺧﻼﺹ‬

‫ﺃﺣﺮﺯ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﺃﻫﻤﻴ ﹰﺔ ﺧﺎﺻﺔ ﹼ‬

‫ﺃﻫﻠﺘﻪ ﻟﻴﻜﻮﻥ »ﺍﻟﻠﻤﻌﺔ‬
‫ﺍﻟﻌﴩﻳﻦ« ﺑﻌﺪ ﺃﻥ ﻛﺎﻥ ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ ﻣﻦ ﲬﺲ ﻧﻘﺎﻁ ﻣﻦ ﺍﳌﺴﺄﻟﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺴﺒﻊ ﻟﻠﻤﺬﻛﹼﺮﺓ ﺍﻟﺴﺎﺑﻌﺔ ﻋﴩﺓ ﻣﻦ »ﺍﻟﻠﻤﻌﺔ‬
‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﴩﺓ«‪.‬‬

‫‬

‫﴿‪* TSRQPONMLK‬‬
‫‪ ) ﴾YXWV‬ﺍﻟﺰﻣﺮ‪(٣ -٢‬‬

‫ﻤﻮﻥ ﹼﺇﻻ ﺍﻟ ﹶﻌ ﹺﺎﻣ ﹸﻠ ﹶ‬

‫ﻮﻥ‬ ‫ﻚ ﺍ ﹾﻟ ﹶﻌﺎﻟﹺ ﹶ‬ ‫ﱠﺎﺱ ﹼﺇﻻ ﺍ ﹾﻟ ﹶﻌﺎﻟﹺ ﹸﻤ ﹶ‬
‫ﻮﻥ ﹶﻭ ﹶﻫ ﹶﻠ ﹶ‬ ‫ﻚ ﺍﻟﻨ ﹸ‬‫ﻭﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ‪ ) :‬ﹶﻫ ﹶﻠ ﹶ‬
‫ﻮﻥ ﹶﻋﲆ ﹶﺧ ﹶﻄ ﹴﺮ ﹶﻋﻈﻴﻢﹴ()‪ (٢‬ﺃﻭ ﻛﲈ ﻗﺎﻝ‪.‬‬ ‫ﻮﻥ ﹶﻭﺍ ﹾﻟ ﹸﻤﺨﹾ ﻠﹺ ﹸﺼ ﹶ‬
‫ﻠﻮ ﹶﻥ ﹼﺇﻻ ﺍ ﹾﻟ ﹸﻤﺨﹾ ﻠﹺ ﹸﺼ ﹶ‬ ‫ﹺ‬
‫ﻚ ﺍ ﹾﻟ ﹶﻌﺎﻣ ﹸ‬
‫ﹶﻭ ﹶﻫ ﹶﻠ ﹶ‬

‫)‪ (١‬ﺗﻨﺒﻴﻪ‪ :‬ﺇﻥ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﺸﻜﺮ ﻋﲆ ﻫﺬﻩ ﺍﻟﺒﻠﺪﺓ ﺍﻟﻄﻴﺒﺔ »ﺍﺳﺒﺎﺭﻃﺔ« ﺃﻥ ﻗﺪ ﺃﺗﺎﻫﺎ ﺍﷲ ﺣﻈ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ‪ ،‬ﻓﻼ ﻳﺒﺪﻭ ﺑﲔ ﻣﻦ ﻓﻴﻬﺎ ﻣﻦ‬
‫ﺍﳌﺘﻘﲔ ﻭﺍﻟﺼﺎﳊﲔ ﻭﺃﻫﻞ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻭﺍﻟﻌﻠﲈﺀ ﺍﺧﺘﻼﻑ ﻣﺸﻮﺏ ﺑﺎﳊﺴﺪ‪ ،‬ﺣﺘﻰ ﻟﻮ ﻇﻬﺮ ﻓﻬﻮ ﺃﺧﻒ ﺑﻜﺜﲑ ﳑﺎ ﻫﻮ ﻋﻠﻴﻪ‬
‫ﰲ ﺳﺎﺋﺮ ﺍﳌﻨﺎﻃﻖ‪ .‬ﻭﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺍﳌﺤﺒﺔ ﺍﳋﺎﻟﺼﺔ ﻭﺍﻻﺗﻔﺎﻕ ﺍﻟﺘﺎﻡ ﻏﲑ ﻣﻮﺟﻮﺩﻳﻦ ﻛﲈ ﻳﻨﺒﻐﻲ ﻓﺈﻥ ﺍﻻﺧﺘﻼﻑ ﺍﳌﴬ‬
‫ﻭﺍﳊﺴﺪ ﺍﳌﻤﻘﻮﺕ ﻣﻔﻘﻮﺩﺍﻥ ﺃﻳﻀﺎ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻨﺎﻃﻖ ﺍﻷﺧﺮ￯‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫)‪ (٢‬ﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﴩﺓ‪.‬‬
‫‪٢٠٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺗﺪﻟﻨﺎ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻭﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﴩﻳﻒ ﻣﻌ ﹰﺎ ﻋﲆ ﻣﺪ￯ ﺃﳘﻴﺔ ﺍﻹﺧﻼﺹ‬
‫ﰲ ﺍﻹﺳﻼﻡ‪ ،‬ﻭﻣﺪ￯ ﻋﻈﻤﺘﻪ ﺃﺳﺎﺳ ﹰﺎ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻪ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ‪ .‬ﻓﻤﻦ ﺑﲔ ﺍﻟﻨﻜﺖ ﺍﻟﺘﻲ ﻻ ﺣﴫ ﳍﺎ‬
‫ﳌﺒﺤﺚ »ﺍﻹﺧﻼﺹ« ﻧﺒﲔ ﺑﺎﺧﺘﺼﺎﺭ ﲬﺲ ﻧﻘﺎﻁ ﻓﻘﻂ‪.‬‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‬
‫ﺳﺆﺍﻝ ﻣﻬﻢ ﻭﻣﺜﲑ ﻟﻠﺪﻫﺸﺔ‪:‬‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﲈﺀ ﻭﺃﺭﺑﺎﺏ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻭﻫﻢ ﺃﻫﻞ ﺣﻖ ﻭﻭﻓﺎﻕ‬
‫ﹸ‬ ‫ﳌﺎﺫﺍ ﳜﺘﻠﻒ‬
‫ﻭﻭﺋﺎﻡ ﺑﺎﻟﺘﻨﺎﻓﺲ ﻭﺍﻟﺘﺰﺍﺣﻢ‪ ،‬ﰲ ﺣﲔ ﻳﺘﻔﻖ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻐﻔﻠﺔ ﺑﻞ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻨﻔﺎﻕ ﻣﻦ ﺩﻭﻥ‬
‫ﻣﺰﺍﲪﺔ ﻭﻻ ﺣﺴﺪ ﻓﻴﲈ ﺑﻴﻨﻬﻢ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻻﺗﻔﺎﻕ ﻫﻮ ﻣﻦ ﺷﺄﻥ ﺃﻫﻞ ﺍﻟﻮﻓﺎﻕ ﻭﺍﻟﻮﺋﺎﻡ‪ ،‬ﻭﺍﳋﻼﻑ ﻣﻼﺯ ﹲﻡ‬
‫ﻷﻫﻞ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺸﻘﺎﻕ‪ .‬ﻓﻜﻴﻒ ﺍﺳﺘﺒﺪﻝ ﺍﳊﻖ ﻭﺍﻟﺒﺎﻃﻞ ﻣﻜﺎﳖﲈ؛ ﻓﺄﺻﺒﺢ ﺍﳊﻖ ﺑﺠﺎﻧﺐ ﻫﺆﻻﺀ‬
‫ﻭﺍﻟﺒﺎﻃﻞ ﺑﺠﺎﻧﺐ ﺃﻭﻟﺌﻚ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺳﻨﺒﲔ ﺳﺒﻌﺔ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻌﺪﻳﺪﺓ ﳍﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﺆﳌﺔ ﺍﻟﺘﻲ ﺗﻘﺾ ﻣﻀﺠﻊ‬
‫ﺍﻟﻐﻴﺎﺭ￯ ﺍﻟﺸﻬﻤﲔ‪.‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ‪:‬‬
‫ﺇﻥ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﳊﻖ ﻏﲑ ﻧﺎﺑﻊ ﻣﻦ ﻓﻘﺪﺍﻥ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺍﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻐﻔﻠﺔ ﻟﻴﺲ ﻧﺎﺑﻌ ﹰﺎ ﻣﻦ‬
‫ﱠ‬
‫ﺭﻛﻮﳖﻢ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‪ .‬ﺑﻞ ﺇﻥ ﻭﻇﺎﺋﻒ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺴﻴﺎﺳﺔ ﻭﺍﳌﺜﻘﻔﲔ ﻭﺃﻣﺜﺎﳍﻢ ﻣﻦ ﻃﺒﻘﺎﺕ ﺍﳌﺠﺘﻤﻊ‬
‫ﻗﺪ ﺗﻌ ﹼﻴﻨﺖ ﻭﲤﻴﺰﺕ؛ ﻓﻠﻜﻞ ﻃﺎﺋﻔﺔ ﻭﲨﺎﻋﺔ ﻭﲨﻌﻴﺔ ﻣﻬﻤﺔ ﺧﺎﺻﺔ ﺗﻨﺸﻐﻞ ﲠﺎ‪ ،‬ﻭﻣﺎ ﻳﻨﺎﻟﻮﻧﻪ ﻣﻦ ﺃﺟﺮﺓ‬
‫ﻣﺎﺩﻳﺔ ‪-‬ﻟﻘﺎﺀ ﺧﺪﻣﺎﲥﻢ ﻭﻹﺩﺍﻣﺔ ﻣﻌﻴﺸﺘﻬﻢ‪ -‬ﻫﻲ ﻛﺬﻟﻚ ﻣﺘﻤﻴﺰﺓ ﻭﻣﺘﻌ ﹼﻴﻨﺔ‪ ،‬ﻛﲈ ﺃﻥ ﻣﺎ ﻳﻜﺴﺒﻮﻧﻪ ﻣﻦ‬
‫ﺃﺟﺮﺓ ﻣﻌﻨﻮﻳﺔ ﻛﺤﺐ ﺍﳉﺎﻩ ﻭﺫﻳﻮﻉ ﺍﻟﺼﻴﺖ ﻭﺍﻟﺸﻬﺮﺓ‪ ،‬ﻫﻲ ﺍﻷﺧﺮ￯ ﻣﺘﻌﻴﻨﺔ ﻭﳐﺼﺼﺔ ﻭﻣﺘﻤﻴﺰﺓ‪.‬‬
‫)‪(١‬‬

‫ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺇﺫﻥ ﻣﺎ ﻳﻮﻟﺪ ﻣﻨﺎﻓﺴﺔ ﺃﻭ ﻣﺰﺍﲪﺔ ﺃﻭ ﺣﺴﺪ ﹰﺍ ﻓﻴﲈ ﺑﻴﻨﻬﻢ‪ .‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﻣﺎ ﻳﻮﺟﺐ ﺍﳌﻨﺎﻗﺸﺔ‬
‫ﻭﺍﳉﺪﺍﻝ‪ ،‬ﻟﺬﺍ ﺗﺮﺍﻫﻢ ﻳﺘﻤﻜﻨﻮﻥ ﻣﻦ ﺍﻻﺗﻔﺎﻕ ﻣﻬﲈ ﺳﻠﻜﻮﺍ ﻣﻦ ﻃﺮﻕ ﺍﻟﻔﺴﺎﺩ‪.‬‬
‫ﺴﺮ ﺑﻪ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﺍﺭﺗﺎﺡ ﺍﳌﺮﺀ ﻟﺘﻮﺟﻪ ﺍﻟﻨﺎﺱ‬ ‫)‪ (١‬ﲢﺬﻳﺮ‪ :‬ﱠ‬
‫ﺇﻥ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ﻭﺗﻮﺟﻬﻬﻢ ﻻ ﹸﻳﻄﻠﺐ‪ ،‬ﺑﻞ ﻳﻮﻫﺐ‪ ،‬ﻭﻟﻮ ﺣﺼﻞ ﺍﻹﻗﺒﺎﻝ ﻓﻼ ﹸﻳ ﹼ‬
‫ﺇﻟﻴﻪ ﻓﻘﺪ ﺿﻴﻊ ﺍﻹﺧﻼﺹ ﻭﻭﻗﻊ ﰲ ﺍﻟﺮﻳﺎﺀ‪ .‬ﺃﻣﺎ ﺍﻟﺘﻄﻠﻊ ﺇﱃ ﻧﻴﻞ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺼﻴﺖ ﺍﻟﺘﻲ ﺗﺘﻀﻤﻦ ﺗﻮﺟﻪ ﺍﻟﻨﺎﺱ ﻭﺍﻟﺮﻏﺒﺔ ﰲ‬
‫ﺇﻗﺒﺎﳍﻢ ﻓﻬﻮ ﻟﻴﺲ ﺑﺄﺟﺮﺓ ﻭﻻ ﺛﻮﺍﺏ‪ ،‬ﺑﻞ ﻋﺘﺎﺏ ﻭﻋﻘﺎﺏ ﻧﺎﺑﻌﺎﻥ ﻣﻦ ﻓﻘﺪﺍﻥ ﺍﻹﺧﻼﺹ‪ .‬ﻧﻌﻢ ‪ ،‬ﺇﻥ ﺗﻮﺟﻪ ﺍﻟﻨﺎﺱ ﻭﺇﻗﺒﺎﳍﻢ‬
‫ﻻ ﻳﺮﺍﺩ‪ ،‬ﻷﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻟﺬﺓ ﺟﺰﺋﻴﺔ ﺗﴬ ﺑﺎﻹﺧﻼﺹ ﺍﻟﺬﻱ ﻫﻮ ﺭﻭﺡ ﺍﻷﻋﲈﻝ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﺛﻢ ﺇﻧﻪ ﻻ ﻳﺴﺘﻤﺮ ﺇﻻ ﺇﱃ ﺣﺪ ﺑﺎﺏ‬
‫ﺍﻟﻘﱪ‪ .‬ﻓﻀﻼ ﻋﻦ ﺃﻧﻪ ﻳﻜﺘﺴﺐ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻘﱪ ﺻﻮﺭﺓ ﺃﻟﻴﻤﺔ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ‪ .‬ﻓﻼ ﹸﻳﺮﻏﺐ ﰲ ﺗﻮﺟﻪ ﺍﻟﻨﺎﺱ ﻭﻧﻴﻞ ﺭﺿﺎﻫﻢ ﺇﺫﻥ‪،‬‬
‫ﺑﻞ ﻳﻠﺰﻡ ﺍﻟﻔﺮﺍﺭ ﻭﺍﻟﺘﻬﻴﺐ ﻣﻨﻪ‪ .‬ﻓﻠﻴﺼﻎ ﺇﱃ ﻫﺬﺍ ﻋﹸﺒﺎﺩ ﺍﻟﺸﻬﺮﺓ ﻭﺍﳌﺘﻠﻬﻔﻮﻥ ﻋﲆ ﻛﺴﺐ ﺭﴇ ﺍﻟﻨﺎﺱ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٠٨‬‬
‫ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻌﻠﻢ ﻭﺃﺭﺑﺎﺏ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﻓﺈﻥ ﻭﻇﻴﻔﺔ ﻛﻞ ﻣﻨﻬﻢ ﻣﺘﻮﺟﻬﺔ‬
‫ﺇﱃ ﺍﳉﻤﻴﻊ‪ ،‬ﻭﺃﻥ ﺃﺟﺮﲥﻢ ﺍﻟﻌﺎﺟﻠﺔ ﻏﲑ ﻣﺘﻌﻴﻨﺔ ﻭﻏﲑ ﻣﺘﺨﺼﺼﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺣﻈﻬﻢ ﻣﻦ ﺍﳌﻘﺎﻡ‬
‫ﺍﻻﺟﺘﲈﻋﻲ ﻭﺗﻮﺟﻪ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻢ ﻭﺍﻟﺮﴇ ﻋﻨﻬﻢ ﱂ ﻳﺘﺨﺼﺺ ﺃﻳﻀ ﹰﺎ‪ .‬ﻓﻬﻨﺎﻙ ﻣﺮﺷﺤﻮﻥ ﻛﺜﲑﻭﻥ‬
‫ﳌﻘﺎﻡ ﻭﺍﺣﺪ‪ ،‬ﻭﻗﺪ ﲤﺘﺪ ﹴ‬
‫ﺃﻳﺪ ﻛﺜﲑ ﹲﺓ ﺟﺪ ﹰﺍ ﺇﱃ ﺃﻳﺔ ﺃﺟﺮﺓ ﻣﺎﺩﻳﺔ ﻛﺎﻧﺖ ﺃﻭ ﻣﻌﻨﻮﻳﺔ‪ .‬ﻭﻣﻦ ﻫﻨﺎ ﺗﻨﺸﺄ ﺍﳌﺰﺍﲪﺔ‬
‫ﺍﻟﻮﻓﺎﻕ ﻧﻔﺎﻗ ﹰﺎ ﻭﺍﻻﺗﻔﺎﻕ ﺍﺧﺘﻼﻓ ﹰﺎ ﻭﺗﻔﺮﻗ ﹰﺎ‪.‬‬
‫ﹸ‬ ‫ﻭﺍﳌﻨﺎﻓﺴﺔ ﻭﺍﳊﺴﺪ ﻭﺍﻟﻐﲑﺓ؛ ﻓﻴﺘﺒﺪﻝ‬
‫ﻣﺮﻫﻢ ﺍﻹﺧﻼﺹ ﺍﻟﻨﺎﺟﻊ‪ ،‬ﺃﻱ ﺃﻥ ﻳﻨﺎﻝ ﺍﳌﺮﺀ ﴍﻑ‬
‫ﹸ‬ ‫ﻓﻼ ﻳﺸﻔﻲ ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﻟﻌﻀﺎﻝ ﹼﺇﻻ‬
‫ﺍﻣﺘﺜﺎﻝ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾ O N M L K ﴿ :‬ﻳﻮﻧﺲ‪ (٧٢ :‬ﺑﺈﻳﺜﺎﺭ ﺍﳊﻖ ﻭﺍﳍﺪ￯ ﻋﲆ ﺍﺗﺒﺎﻉ‬
‫ﺍﻟﻨﻔﺲ ﻭﺍﳍﻮ￯‪ ،‬ﻭﺑﱰﺟﻴﺢ ﺍﳊﻖ ﻋﲆ ﺃ ﹶﺛﺮﺓ ﺍﻟﻨﻔﺲ‪ ..‬ﻭﺃﻥ ﳛﺼﻞ ﻟﻪ ﺍﻣﺘﺜﺎﻝ ﺑﺎﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿ ‪) ﴾: 9 8 7 6 5‬ﺍﻟﻨﻮﺭ‪ (٥٤ :‬ﺑﺎﺳﺘﻐﻨﺎﺋﻪ ﻋﻦ ﺍﻷﺟﺮ ﺍﳌﺎﺩﻱ ﻭﺍﳌﻌﻨﻮﻱ‬
‫ﺍﻟﻤﻘﺒ ﹶﻠﲔ ﻣﻦ ﺍﻟﻨﺎﺱ)‪ (١‬ﻣﺪﺭﻛ ﹰﺎ ﹶﺃ ﱠﻥ ﺍﺳﺘﺤﺴﺎﻥ ﺍﻟﻨﺎﺱ ﻛﻼ ﹶﻣﻪ ﻭﺣﺴﻦ ﺗﺄﺛﲑﻩ ﻓﻴﻬﻢ ﻭﻧﻴﻞ ﺗﻮﺟﻬﻬﻢ‬
‫ﻼ ﺿﻤﻦ ﻭﻇﻴﻔﺘﻪ‬ ‫ﺇﻟﻴﻪ ﻫﻮ ﳑﺎ ﻳﺘﻮﻻﻩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻣﻦ ﺇﺣﺴﺎﻧﻪ ﻭﻓﻀﻠﻪ ﻭﺣﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﺩﺍﺧ ﹰ‬
‫ﻼ‪ .‬ﻓﻤﻦ ﻭ ﹼﻓﻘﻪ ﺍﷲ‬‫ﺍﻟﺘﻲ ﻫﻲ ﻣﻨﺤﴫ ﹲﺓ ﰲ ﺍﻟﺘﺒﻠﻴﻎ ﻓﺤﺴﺐ‪ .‬ﺑﻞ ﻻ ﻳﻠﺰﻣﻪ ﺫﻟﻚ ﻭﻻ ﻫﻮ ﻣﻜﻠﻒ ﺑﻪ ﺃﺻ ﹰ‬
‫ﺇﱃ ﻣﺎ ﹸﺫﻛﺮ ﺁﻧﻔ ﹰﺎ ﳚﺪ ﻟﺬﺓ ﺍﻹﺧﻼﺹ‪ ،‬ﹼ‬
‫ﻭﺇﻻ ﻳﻔﻮﺗﻪ ﺍﳋﲑ ﺍﻟﻜﺜﲑ‪.‬‬

‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﲏ‪:‬‬
‫ﻋﺰﲥﻢ؛ ﺇﺫ‬
‫ﺇﻥ ﺍﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻧﺎﺑﻊ ﻣﻦ ﺫﻟﺘﻬﻢ‪ ،‬ﺑﻴﻨﲈ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﻧﺎﺑﻊ ﻣﻦ ﹼ‬
‫ﳌﺎ ﻛﺎﻥ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﻀﻼﻟﺔ ﺍﻟﻐﺎﻓﻠﻮﻥ ﻻ ﻳﺴﺘﻨﺪﻭﻥ ﺇﱃ ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ ﻓﻬﻢ ﺿﻌﻔﺎﺀ ﻭﺃﺫﻻﺀ‪،‬‬
‫ﻳﺸﻌﺮﻭﻥ ﺑﺤﺎﺟﺔ ﻣﺎﺳﺔ ﺇﱃ ﺍﻛﺘﺴﺎﺏ ﺍﻟﻘﻮﺓ ﻭﻳﺘﺸﺒﺜﻮﻥ ﺑﺸﺪﺓ ﺇﱃ ﻣﻌﺎﻭﻧﺔ ﺍﻵﺧﺮﻳﻦ ﻭﺍﻻﺗﻔﺎﻕ ﻣﻌﻬﻢ‪،‬‬
‫ﻭﳛﺮﺻﻮﻥ ﻋﲆ ﻫﺬﺍ ﺍﻻﺗﻔﺎﻕ ﻭﻟﻮ ﻛﺎﻥ ﻣﺴﻠﻜﻬﻢ ﺿﻼﻟﺔ‪ ،‬ﻓﻜﺄﳖﻢ ﻳﻌﻤﻠﻮﻥ ﺣﻘ ﹰﺎ ﰲ ﺗﺴﺎﻧﺪﻫﻢ ﻋﲆ‬

‫)‪ (١‬ﻻﺑﺪ ﻣﻦ ﺟﻌﻞ ﺷﻴﻤﺔ »ﺍﻹﻳﺜﺎﺭ« ﺍﻟﺘﻲ ﺗﺤ ﱠﻠﻰ ﲠﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺭﺿﻮﺍﻥ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻴﻬﻢ ﻭﻧﺎﻟﻮﺍ ﲠﺎ ﺛﻨﺎﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﻧﺼﺐ ﺍﻟﻌﲔ‪ ،‬ﻭﺍﲣﺎﺫﻫﺎ ﺩﻟﻴﻼﹰ ﻭﻣﺮﺷﺪ ﹰﺍ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ‪ :‬ﺗﻔﻀﻴﻞ ﺍﻵﺧﺮﻳﻦ ﻋﲆ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﻗﺒﻮﻝ ﺍﳍﺪﺍﻳﺎ ﻭﺍﻟﺼﺪﻗﺎﺕ‪ ،‬ﻭﻋﺪﻡ‬
‫ﻗﺒﻮﻝ ﺷﺊ ﻣﻘﺎﺑﻞ ﻣﺎ ﻳﻘﻮﻡ ﺑﻪ ﺍﳌﺮﺀ ﻣﻦ ﺧﺪﻣﺎﺕ ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﺑﻞ ﻻ ﻳﻄﻠﺒﻪ ﻗﻠﺒ ﹰﺎ‪ .‬ﻭﺇﺫﺍ ﺣﺼﻞ ﺷﺊ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ‬
‫ﻓﻠﻴﻌﺪﻩ ﺇﺣﺴﺎﻧ ﹰﺎ ﺇﻟﻬﻴ ﹰﺎ ﻣﺤﻀ ﹰﺎ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺍﻟﺒﻘﺎﺀ ﲢﺖ ﻣﻨﺔ ﺍﻟﻨﺎﺱ‪ .‬ﺇﺫ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﹸﻳﺴﺄﻝ ﳾﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﻟﻘﺎﺀ ﺧﺪﻣﺎﺕ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﻟﺪﻳﻦ‪ ،‬ﻟﺌﻼ ﻳﻀﻴﻊ ﺍﻹﺧﻼﺹ‪ .‬ﻓﺎﻷﻣﺔ ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺃﻥ ﺗﻀﻤﻦ ﻣﻌﺎﺵ ﻫﺆﻻﺀ‪ ،‬ﻛﲈ ﺍﳖﻢ ﻳﺴﺘﺤﻘﻮﻥ ﺍﻟﺰﻛﺎﺓ‪ ،‬ﺇﻻ‬
‫ﺃﻥ ﻫﺆﻻﺀ ﺍﻟﻌﺎﻣﻠﲔ ﻻ ﻳﺴﺄﻟﻮﻥ ﺍﻟﻨﺎﺱ ﺷﻴﺌ ﹰﺎ ﻭﺭﺑﲈ ﻳﻮﻫﺐ ﳍﻢ‪ ،‬ﺣﺘﻰ ﻟﻮ ﻭﻫﺐ ﳍﻢ ﳾﺀ ﻓﻼ ﻳﺄﺧﺬﻭﻧﻪ ﻟﻘﻴﺎﻣﻬﻢ ﰲ ﺧﺪﻣﺔ‬
‫ﺍﻟﺪﻳﻦ‪ .‬ﻓﺎﻷﻓﻀﻞ ﺇﻳﺜﺎﺭ ﻣﻦ ﻫﻢ ﺃﻫﻞ ﳍﺎ ﻋﲆ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻟﺮﴇ ﺑﲈ ﻗﺴﻢ ﺍﷲ ﻣﻦ ﺭﺯﻕ ﻭﺍﻟﻘﻨﺎﻋﺔ ﺑﻪ‪ ،‬ﻛﻲ ﳛﻈﻰ ﺍﳌﺮﺀ ﺑﺎﻟﺜﻨﺎﺀ‬
‫ﺍﻟﻘﺮﺁﲏ ﺍﻟﻌﻈﻴﻢ ﴿ ‪) ﴾ Ï Î Í Ì Ë Ê É‬ﺍﳊﴩ‪ ،(٩:‬ﻭﻋﻨﺪﺋﺬ ﻳﻜﻮﻥ ﻇﺎﻓﺮ ﹰﺍ ﺑﺎﻹﺧﻼﺹ‬
‫ﻭﻣﻨﻘﺬ ﹰﺍ ﻧﻔﺴﻪ ﻣﻦ ﴍﻭﺭ ﻫﺬﻩ ﺍﻟﺘﻬﻠﻜﺔ ﺍﳋﻄﺮﺓ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٢٠٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﺒﺎﻃﻞ‪ ،‬ﻭﳜﻠﺼﻮﻥ ﰲ ﺿﻼﳍﻢ‪ ،‬ﻭﻳﺒﺪﻭﻥ ﺛﺒﺎﺗ ﹰﺎ ﻭﺇﺻﺮﺍﺭ ﹰﺍ ﻋﲆ ﺇﳊﺎﺩﻫﻢ‪ ،‬ﻭﻳﺘﻔﻘﻮﻥ ﰲ ﻧﻔﺎﻗﻬﻢ‪،‬‬

‫ﻓﻸﺟﻞ ﻫﺬﺍ ﻳﻮ ﹼﻓﻘﻮﻥ ﰲ ﻋﻤﻠﻬﻢ‪ ،‬ﻷﻥ ﺍﻹﺧﻼﺹ ﺍﻟﺘﺎﻡ ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺍﻟﴩ ﻻ ﻳﺬﻫﺐ ﹸﺳ ﹰ‬
‫ﺪ￯‪ ،‬ﻭﻻ‬
‫)‪(١‬‬
‫ﻳﻜﻮﻥ ﺩﻭﻥ ﻧﺘﻴﺠﺔ‪ .‬ﻓﲈ ﻣﻦ ﺳﺎﺋﻞ ﻳﺴﺄﻝ ﺑﺈﺧﻼﺹ ﺃﻣﺮ ﹰﺍ ﹼﺇﻻ ﻗﻀﺎﻩ ﺍﷲ ﻟﻪ‪.‬‬
‫ﺃﻣﺎ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﺪﻳﻦ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻄﺮﻳﻘﺔ ﻓﻸﳖﻢ ﻳﺴﺘﻨﺪﻭﻥ ﺇﱃ ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ‪،‬‬
‫ﻭﻷﻥ ﻛﻼﹰ ﻣﻨﻬﻢ ﺃﺛﻨﺎﺀ ﺳﲑﻩ ﰲ ﻃﺮﻳﻖ ﺍﳊﻖ ﻻ ﻳﺮﺟﻮ ﹼﺇﻻ ﺭﴇ ﺭﺑﻪ ﺍﻟﻜﺮﻳﻢ ﻭﻳﻄﻤﺌﻦ ﺇﻟﻴﻪ ﻛﻞ‬
‫ﺍﻻﻃﻤﺌﻨﺎﻥ‪ ،‬ﻭﻳﻨﺎﻝ ﻋﺰﺓ ﻣﻌﻨﻮﻳﺔ ﰲ ﻣﺴﻠﻜﻪ ﻧﻔﺴﻪ‪ ،‬ﺇﺫ ﺣﺎﳌﺎ ﻳﺸﻌﺮ ﺑﻀﻌﻒ ﻳﻨﻴﺐ ﺇﱃ ﺭﺑﻪ ﺩﻭﻥ ﺍﻟﻨﺎﺱ‪،‬‬
‫ﻭﻳﺴﺘﻤﺪ ﻣﻨﻪ ﻭﺣﺪﻩ ﺍﻟﻘﻮﺓ‪ ،‬ﺯﺩ ﻋﲆ ﺫﻟﻚ ﻳﺮ￯ ﺃﻣﺎﻣﻪ ﺍﺧﺘﻼﻑ ﺍﳌﺸﺎﺭﺏ ﻣﻊ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﻟﺬﺍ ﺗﺮﺍﻩ ﻻ‬
‫ﻳﺴﺘﺸﻌﺮ ﺑﺪﻭﺍﻋﻲ ﺍﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﺑﻞ ﻻ ﻳﺘﻤﻜﻦ ﻣﻦ ﺭﺅﻳﺔ ﺟﺪﻭ￯ ﺍﻻﺗﻔﺎﻕ ﻣﻊ ﳐﺎﻟﻔﻴﻪ ﻇﺎﻫﺮ ﹰﺍ‬
‫ﻏﺮﻭﺭ ﻭﺃﻧﺎﻧﻴﺔ ﰲ ﺍﻟﻨﻔﺲ ﻳﺘﻮﻫﻢ ﺍﳌﺮﺀ ﻧﻔﺴﻪ ﻣﺤﻘ ﹰﺎ‬
‫ﹲ‬ ‫ﻭﻻ ﳚﺪ ﰲ ﻧﻔﺴﻪ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﻛﺎﻥ ﺛﻤﺔ‬
‫ﺍﻹﺧﻼﺹ‬
‫ﹸ‬ ‫ﻭﳐﺎﻟﻔﻴﻪ ﻋﲆ ﺑﺎﻃﻞ ﻓﻴﻘﻊ ﺍﻻﺧﺘﻼﻑ ﻭﺍﳌﻨﺎﻓﺴﺔ ﺑﺪﻝ ﺍﻻﺗﻔﺎﻕ ﻭﺍﳌﺤﺒﺔ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﻳﻔﻮﺗﻪ‬
‫ﻭﳛﺒﻂ ﻋﻤﻠﻪ ﻭﻳﻜﻮﻥ ﺃﺛﺮ ﹰﺍ ﺑﻌﺪ ﻋﲔ‪.‬‬
‫ﻭﺍﻟﻌﻼﺝ ﺍﻟﻮﺣﻴﺪ ﳍﺬﻩ ﺍﳊﺎﻟﺔ ﻭﺍﳊﻴﻠﻮﻟﺔ ﺩﻭﻥ ﺭﺅﻳﺔ ﻧﺘﻴﺠﺘﹺﻬﺎ ﺍﻟﻮﺧﻴﻤﺔ ﻫﻮ ﰲ ﺗﺴﻌﺔ ﺃﻣﻮﺭ‬
‫ﺁﺗﻴﺔ‪:‬‬
‫‪ - ١‬ﺍﻟﻌﻤﻞ ﺍﻹﳚﺎﰊ ﺍﻟﺒﻨﹼﺎﺀ‪ ،‬ﻭﻫﻮ‪ :‬ﹸ‬
‫ﻋﻤﻞ ﺍﳌﺮﺀ ﺑﻤﻘﺘﴣ ﳏﺒﺘﻪ ﳌﺴﻠﻜﻪ ﻓﺤﺴﺐ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﺮﺩ ﺇﱃ ﺗﻔﻜﲑﻩ‪ ،‬ﺃﻭ ﻳﺘﺪﺧﻞ ﰲ ﻋﻠﻤﻪ ﻋﺪﺍ ﹸﺀ ﺍﻵﺧﺮﻳﻦ ﺃﻭ ﺍﻟﺘﻬﻮﻳ ﹸﻦ ﻣﻦ ﺷﺄﳖﻢ‪ ،‬ﺃﻱ ﻻ ﻳﻨﺸﻐﻞ ﲠﻢ‬
‫ﺃﺻ ﹰ‬
‫ﻼ‪.‬‬
‫‪ - ٢‬ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺘﺤﺮ￯ ﺭﻭﺍﺑﻂ ﺍﻟﻮﺣﺪﺓ ﺍﻟﻜﺜﲑﺓ ﺍﻟﺘﻲ ﺗﺮﺑﻂ ﺍﳌﺸﺎﺭﺏ ﺍﳌﻌﺮﻭﺿﺔ ﰲ ﺳﺎﺣﺔ‬
‫ﺍﻹﺳﻼﻡ ‪-‬ﻣﻬﲈ ﻛﺎﻥ ﻧﻮﻋﻬﺎ‪ -‬ﻭﺍﻟﺘﻲ ﺳﺘﻜﻮﻥ ﻣﻨﺎﺑﻊ ﳏﺒﺔ ﻭﻭﺳﺎﺋﻞ ﺃﺧﻮﺓ ﻭﺍﺗﻔﺎﻕ ﻓﻴﲈ ﺑﻴﻨﻬﺎ ﻓﻴﺘﻔﻖ‬
‫ﻣﻌﻬﺎ‪.‬‬
‫ﺻﺎﺣﺐ ﻛﻞ ﻣﺴﻠﻚ ﺣﻖ ﻳﺴﺘﻄﻴﻊ‬
‫ﹶ‬ ‫‪ -٣‬ﻭﺍﲣﺎﺫ ﺩﺳﺘﻮﺭ ﺍﻹﻧﺼﺎﻑ ﺩﻟﻴ ﹰ‬
‫ﻼ ﻭﻣﺮﺷﺪ ﹰﺍ‪ ،‬ﻭﻫﻮ‪ :‬ﺃﻥ‬
‫ﺍﻟﻘﻮﻝ‪» :‬ﺇﻥ ﻣﺴﻠﻜﻲ ﺣﻖ ﻭﻫﻮ ﺃﻓﻀﻞ ﻭﺃﲨﻞ« ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﺘﺪﺧﻞ ﰲ ﺃﻣﺮ ﻣﺴﺎﻟﻚ ﺍﻵﺧﺮﻳﻦ‪،‬‬
‫ﻭﻟﻜﻦ ﻻ ﳚﻮﺯ ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﺍﳊﻖ ﻫﻮ ﻣﺴﻠﻜﻲ ﻓﺤﺴﺐ« ﺃﻭ »ﺃﻥ ﺍﳊﺴﻦ ﻭﺍﳉﲈﻝ ﰲ ﻣﺴﻠﻜﻲ‬
‫ﻭﺣﺪﻩ« ﺍﻟﺬﻱ ﻳﻘﴤ ﻋﲆ ﺑﻄﻼﻥ ﺍﳌﺴﺎﻟﻚ ﺍﻷﺧﺮ￯ ﻭﻓﺴﺎﺩﻫﺎ‪.‬‬
‫)‪ (١‬ﻧﻌﻢ‪ ،‬ﺇﻥ »ﻣﻦ ﻃﻠﺐ ﹶﻭ ﹶﺟﺪﹼ ﹶﻭ ﹶﺟﺪﹶ « ﺩﺳﺘﻮﺭ ﻣﻦ ﺩﺳﺎﺗﲑ ﺍﳊﻘﻴﻘﺔ ﻟﻪ ﻣﻦ ﺍﻟﺴﻌﺔ ﻭﺍﻟﺸﻤﻮﻝ ﻣﺎ ﻳﺸﻤﻞ ﻣﺴﻠﻜﻨﺎ ﺃﻳﻀ ﹰﺎ ‪).‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢١٠‬‬
‫‪ -٤‬ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺍﻻﺗﻔﺎﻕ ﻣﻊ ﺃﻫﻞ ﺍﳊﻖ ﻫﻮ ﺃﺣﺪ ﻭﺳﺎﺋﻞ ﺍﻟﺘﻮﻓﻴﻖ ﺍﻹﳍﻲ ﻭﺃﺣﺪ ﻣﻨﺎﺑﻊ ﺍﻟﻌﺰﺓ‬
‫ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫‪ - ٥‬ﺍﳊﻔﺎﻅ ﻋﲆ ﺍﳊﻖ ﻭﺍﻟﻌﺪﻝ ﺑﺈﳚﺎﺩ ﺷﺨﺺ ﻣﻌﻨﻮﻱ؛ ﻭﺫﻟﻚ ﺑﺎﻻﺗﻔﺎﻕ ﻣﻊ ﺃﻫﻞ ﺍﳊﻖ‬
‫ﻟﻠﻮﻗﻮﻑ ﲡﺎﻩ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺒﺎﻃﻞ ﺍﻟﺬﻳﻦ ﺃﺧﺬﻭﺍ ﻳﻐﲑﻭﻥ ﺑﺪﻫﺎﺀ ﺷﺨﺺ ﻣﻌﻨﻮﻱ ﻗﻮﻱ ﰲ‬
‫ﺻﻮﺭﺓ ﲨﺎﻋﺔ ﻋﲆ ﺃﻫﻞ ﺍﳊﻖ ‪-‬ﺑﲈ ﻳﺘﻤﺘﻌﻮﻥ ﺑﻪ ﻣﻦ ﺗﺴﺎﻧﺪ ﻭﺍﺗﻔﺎﻕ‪ -‬ﺛﻢ ﺍﻹﺩﺭﺍﻙ ﺑﺄﻥ ﺃﻳﺔ ﻣﻘﺎﻭﻣﺔ‬
‫ﻓﺮﺩﻳﺔ ‪-‬ﻣﻬﲈ ﻛﺎﻧﺖ ﻗﻮﻳﺔ‪ -‬ﻣﻐﻠﻮﺑ ﹲﺔ ﻋﲆ ﺃﻣﺮﻫﺎ ﲡﺎﻩ ﺫﻟﻚ ﺍﻟﺸﺨﺺ ﺍﳌﻌﻨﻮﻱ ﻟﻠﻀﻼﻟﺔ‪.‬‬
‫‪ - ٦‬ﻭﻷﺟﻞ ﺇﻧﻘﺎﺫ ﺍﳊﻖ ﻣﻦ ﺻﻮﻟﺔ ﺍﻟﺒﺎﻃﻞ‪:‬‬
‫‪ - ٧‬ﺗﺮﻙ ﻏﺮﻭﺭ ﺍﻟﻨﻔﺲ ﻭﺣﻈﻮﻇﻬﺎ‪.‬‬
‫‪ - ٨‬ﻭﺗﺮﻙ ﻣﺎ ﹸﻳﺘﺼﻮﺭ ﹰ‬
‫ﺧﻄﺄ ﺃﻧﻪ ﻣﻦ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﺮﺍﻣﺔ‪.‬‬
‫‪ - ٩‬ﻭﺗﺮﻙ ﺩﻭﺍﻋﻲ ﺍﳊﺴﺪ ﻭﺍﳌﻨﺎﻓﺴﺔ ﻭﺍﻷﺣﺎﺳﻴﺲ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺍﻟﺘﺎﻓﻬﺔ‪.‬‬
‫ﲠﺬﻩ ﺍﻟﻨﻘﺎﻁ ﺍﻟﺘﺴﻊ ﹸﻳﻈ ﹶﻔﺮ ﺑﺎﻹﺧﻼﺹ ﻭﻳﻮﰲ ﺍﻹﻧﺴﺎﻥ ﻭﻇﻴﻔﺘﻪ ﺣﻖ ﺍﻟﻮﻓﺎﺀ ﻭﻳﺆﺩﳞﺎ ﻋﲆ‬
‫)‪(١‬‬
‫ﺍﻟﻮﺟﻪ ﺍﳌﻄﻠﻮﺏ‪.‬‬

‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺇﻥ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﳊﻖ ﻟﻴﺲ ﻧﺎﺷﺌ ﹰﺎ ﻋﻦ ﺍﻟﻮﺿﺎﻋﺔ ﻭﻓﻘﺪﺍﻥ ﺍﳍﻤﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺍﺗﻔﺎﻕ ﺃﻫﻞ‬ ‫ﱠ‬
‫ﺍﻟﻀﻼﻟﺔ ﻟﻴﺲ ﻧﺎﺷﺌ ﹰﺎ ﻋﻦ ﻋﻠﻮ ﺍﳍﻤﺔ‪ ،‬ﺑﻞ ﺇﻥ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﻧﺎﺑﻊ ﻣﻦ ﺳﻮﺀ ﺍﺳﺘﻌﲈﻝ ﻋﻠﻮ‬
‫ﺍﳍﻤﺔ ﻭﺍﻹﻓﺮﺍﻁ ﻓﻴﻪ‪ ،‬ﻭﺍﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻣﺮ ﹼﺩﻩ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻌﺠﺰ ﺍﳊﺎﺻﻼﻥ ﻣﻦ ﺍﻧﻌﺪﺍﻡ ﺍﳍﻤﺔ‪.‬‬
‫ﻭﺍﻟﺬﻱ ﻳﺴﻮﻕ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﺇﱃ ﺳﻮﺀ ﺍﺳﺘﻌﲈﻝ ﻋﻠﻮ ﺍﳍﻤﺔ ﻭﺑﺎﻟﺘﺎﱄ ﺇﱃ ﺍﻻﺧﺘﻼﻑ ﻭﺍﻟﻐﲑﺓ‬
‫ﻭﺍﳊﺴﺪ‪ ،‬ﺇﻧﲈ ﻫﻮ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﳊﺮﺹ ﻋﲆ ﺍﻟﺜﻮﺍﺏ ﺍﻷﺧﺮﻭﻱ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﺧﺼﻠﺔ‬
‫ﳑﺪﻭﺣﺔ‪ -‬ﻭﻃﻠﺐ ﺍﻻﺳﺘﺰﺍﺩﺓ ﻣﻨﻬﺎ ﺩﻭﻥ ﻗﻨﺎﻋﺔ ﻭﺣﴫﻫﺎ ﻋﲆ ﺍﻟﻨﻔﺲ‪ .‬ﻭﻫﺬﺍ ﻳﺴﺘﺪﺭﺝ ﺍﳊﺮﻳﺺ‬
‫ﺷﻴﺌ ﹰﺎ ﻓﺸﻴﺌ ﹰﺎ ﺣﺘﻰ ﻳﺼﻞ ﺑﻪ ﺍﻷﻣﺮ ﺇﱃ ﺃﻥ ﻳﺘﺨﺬ ﻭﺿﻌ ﹰﺎ ﻣﻨﺎﻓﺴ ﹰﺎ ﺇﺯﺍﺀ ﺃﺧﻴﻪ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﻫﻮ ﺑﺄﻣﺲ‬

‫)‪ (١‬ﻟﻘﺪ ﺛﺒﺖ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﺃﻥ ﺍﳌﺘﺪﻳﻨﲔ ﺍﳊﻘﻴﻘﻴﲔ ﻣﻦ ﺍﻟﻨﺼﺎﺭ￯ ﺳﻴﺘﻔﻘﻮﻥ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﻣﺴﺘﻨﺪﻳﻦ ﺇﱃ ﺃﻫﻞ ﺍﻟﻘﺮﺁﻥ‬
‫ﻟﻠﻮﻗﻮﻑ ﻣﻌ ﹰﺎ ﲡﺎﻩ ﻋﺪﻭﻫﻢ ﺍﳌﺸﱰﻙ ﺍﻟﺰﻧﺪﻗﺔ‪ ،‬ﻟﺬﺍ ﻓﺄﻫﻞ ﺍﻹﻳﲈﻥ ﻭﺍﳊﻘﻴﻘﺔ ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﻟﻴﺴﻮﺍ ﺑﺤﺎﺟﺔ ﺇﱃ ﺍﻻﺗﻔﺎﻕ ﺍﳋﺎﻟﺺ‬
‫ﻓﻴﲈ ﺑﻴﻨﻬﻢ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﻣﺪﻋﻮﻭﻥ ﺃﻳﻀﺎ ﺇﱃ ﺍﻻﺗﻔﺎﻕ ﺣﺘﻰ ﻣﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺍﳌﺘﺪﻳﻨﲔ ﺍﳊﻘﻴﻘﻴﲔ ﻣﻦ ﺍﻟﻨﺼﺎﺭ￯‪ ،‬ﻓﻴﱰﻛﻮﺍ ﻣﺆﻗﺘﺎ‬
‫ﻛﻞ ﻣﺎ ﻳﺜﲑ ﺍﳋﻼﻓﺎﺕ ﻭﺍﳌﻨﺎﻗﺸﺎﺕ ﺩﻓﻌ ﹰﺎ ﻟﻌﺪﻭﻫﻢ ﺍﳌﺸﱰﻙ ﺍﳌﻠﺤﺪ ﺍﳌﺘﻌﺪﻱ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٢١١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﳊﺎﺟﺔ ﺇﱃ ﳏﺒﺘﻪ ﻭﻣﻌﺎﻭﻧﺘﻪ ﻭ ﹸﺃﺧﻮﺗﻪ ﻭﺍﻷﺧﺬ ﺑﻴﺪﻩ‪ .‬ﻛﺄﻥ ﻳﻘﻮﻝ ‪-‬ﻣﺜﻼﹰ‪ -‬ﻷﻏﻨﻢ ﺃﻧﺎ ﲠﺬﺍ ﺍﻟﺜﻮﺍﺏ‪،‬‬
‫ﻭﻷﺭﺷﺪ ﺃﻧﺎ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻭﻟﻴﺴﻤﻌﻮﺍ ﻣﻨﻲ ﻭﺣﺪﻱ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﻃﻠﺐ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ‬
‫ﻟﻨﻔﺴﻪ‪.‬ﺃﻭ ﻳﻘﻮﻝ‪ :‬ﳌﺎﺫﺍ ﻳﺬﻫﺐ ﺗﻼﻣﻴﺬﻱ ﺇﱃ ﻓﻼﻥ ﻭﻋﻼﻥ؟ ﻭﳌﺎﺫﺍ ﻻ ﻳﺒﻠﻎ ﺗﻼﻣﻴﺬﻱ ﻋﺪﺩ ﺗﻼﻣﻴﺬﻩ‬
‫ﻭﺯﻳﺎﺩﺓ؟ ﻓﺘﺠﺪ ﺭﻭﺡ ﺍﻷﻧﺎﻧﻴﺔ ﻟﺪﻳﻪ ‪-‬ﲠﺬﺍ ﺍﳊﻮﺍﺭ ﺍﻟﺪﺍﺧﲇ‪ -‬ﺍﻟﻔﺮﺻﺔ ﺳﺎﻧﺤﺔ ﻟﱰﻓﻊ ﺭﺃﺳﻬﺎ ﻭﺗﱪﺯ‪،‬‬
‫ﻓﺘﺴﻮﻗﻪ ﺗﺪﺭﻳﺠﻴ ﹰﺎ ﺇﱃ ﺍﻟﺘﻠﻮﺙ ﺑﺼﻔﺔ ﻣﺬﻣﻮﻣﺔ‪ ،‬ﺗﻠﻚ ﻫﻲ ﺍﻟﺘﻄﻠﻊ ﺇﱃ ﺣﺐ ﺍﳉﺎﻩ‪ ،‬ﻓﻴﻔﻮﺗﻪ ﺍﻹﺧﻼﺹ‬
‫ﻭﻳﻨﺴﺪ ﺩﻭﻧﻪ ﺑﺎﺑﻪ‪ ،‬ﺑﻴﻨﲈ ﻳﻨﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺮﻳﺎﺀ ﻟﻪ ﻋﲆ ﻣﴫﺍﻋﻴﻪ‪.‬‬
‫ﱠ‬
‫ﺇﻥ ﻋﻼﺝ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﳉﺴﻴﻢ ﻭﺍﳉﺮﺡ ﺍﻟﺒﻠﻴﻎ ﻭﺍﳌﺮﺽ ﺍﻟﺮﻭﺣﻲ ﺍﻟﻌﻀﺎﻝ ﻫﻮ‪:‬‬
‫ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺭﴇ ﺍﷲ ﻻ ﹸﻳﻨﺎﻝ ﹼﺇﻻ ﺑﺎﻹﺧﻼﺹ)‪ ،(١‬ﻓﺮﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻟﻴﺲ ﺑﻜﺜﺮﺓ ﺍﻟﺘﺎﺑﻌﲔ ﻭﻻ‬
‫ﺑﺎﻃﺮﺍﺩ ﺍﻟﻨﺠﺎﺡ ﻭﺍﻟﺘﻮﻓﻴﻖ ﰲ ﺍﻷﻋﲈﻝ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺗﻜﺜﲑ ﺍﻟﺘﺎﺑﻌﲔ ﻭﺍﻟﺘﻮﻓﻴﻖ ﰲ ﺍﻷﻋﲈﻝ ﻫﻮ ﳑﺎ ﻳﺘﻮﻻﻩ‬
‫ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﻔﻀﻠﻪ ﻭﻛﺮﻣﻪ‪ ،‬ﻓﻼ ﹸﻳﺴﺄﻝ ﻭﻻ ﹸﻳﻄﻠﺐ ﺑﻞ ﻳﺆﺗﻴﻪ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻳﺸﺎﺀ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﹸﺭ ﹼﺏ ﻛﻠﻤﺔ ﻭﺍﺣﺪﺓ ﺗﻜﻮﻥ ﺳﺒﺒ ﹰﺎ ﻟﻠﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﺗﺼﺒﺢ ﻣﻮﺿﻊ ﺭﴇ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫)‪(٢‬‬

‫ﻭﺭ ﹼﺏ ﺇﺭﺷﺎﺩ ﺷﺨﺺ ﻭﺍﺣﺪ ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﺭﴇ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﻘﺪﺭ ﺇﺭﺷﺎﺩ ﺃﻟﻒ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﻓﻼ‬ ‫ﹸ‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﹸﺆﺧﺬ ﺍﻟﻜﻤﻴﺔ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﻛﺜﻴﺮ ﹰﺍ‪.‬‬
‫ﺛﻢ ﱠ‬
‫ﺇﻥ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻌﻤﻞ ﻭﻧﺸﺪﺍﻥ ﺍﳊﻖ ﻓﻴﻪ ﺇﻧﲈ ﹸﻳﻌﺮﻑ ﺑﺼﺪﻕ ﺍﻟﺮﻏﺒﺔ ﰲ ﺇﻓﺎﺩﺓ ﺍﳌﺴﻠﻤﲔ‬
‫ﻭﺇﻻ ﻓﺤﴫ ﺍﻟﻨﻈﺮ ﺑﺄﻥ ﻳﺆﺧﺬ ﺍﻟﺪﺭﺱ‬‫ﻋﺎﻣ ﹰﺔ ﺃﻳ ﹰﺎ ﻛﺎﻥ ﻣﺼﺪﺭ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻭﻣﻦ ﺃﻱ ﺷﺨﺺ ﺻﺪﺭ‪ .‬ﹼ‬
‫ﻭﺍﻹﺭﺷﺎﺩ ﻣﻨﻲ ﻓﻘﻂ ﻷﻓﻮﺯ ﺑﺎﻟﺜﻮﺍﺏ ﺍﻷﺧﺮﻭﻱ ﻫﻮ ﺣﻴﻠﺔ ﺍﻟﻨﻔﺲ ﻭﺧﺪﻳﻌﺔ ﺍﻷﻧﺎﻧﻴﺔ‪.‬‬
‫ﻓﻴﺎ ﻣﻦ ﳛﺮﺹ ﻋﲆ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻭﻻ ﻳﻘﻨﻊ ﺑﲈ ﻗﺎﻡ ﺑﻪ ﻣﻦ ﺃﻋﲈﻝ ﻟﻶﺧﺮﺓ!‬
‫ﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺑﻌﺚ ﺃﻧﺒﻴﺎ ﹰﺀ ﻛﺮﺍﻣ ﹰﺎ‪ ،‬ﻭﻣﺎ ﺁﻣﻦ ﻣﻌﻬﻢ ﹼﺇﻻ ﻗﻠﻴﻞ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻧﺎﻟﻮﺍ ﺛﻮﺍﺏ‬
‫ﻼ ﻏﲑ ﻣﻨﻘﻮﺹ‪ .‬ﻓﻠﻴﺲ ﺍﻟﺴﺒﻖ ﻭﺍﻟﻔﻀﻞ ﺇﺫﻥ ﰲ ﻛﺜﺮﺓ ﺍﻟﺘﺎﺑﻌﲔ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻭﺇﻧﲈ‬ ‫ﺍﻟﻨﺒﻮﺓ ﺍﻟﻌﻈﻴﻢ ﻛﺎﻣ ﹰ‬
‫ﻓﻤ ﹾﻦ ﺃﻧﺖ ﺃﳞﺎ ﺍﳊﺮﻳﺺ ﺣﺘﻰ ﺗﺮﻏﺐ ﺃﻥ ﻳﺴﻤﻌﻚ ﺍﻟﻨﺎﺱ ﻛﻠﻬﻢ‪،‬‬
‫ﰲ ﻧﻴﻞ ﴍﻑ ﺭﴇ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ .‬ﹶ‬
‫ﻭﺗﺘﻐﺎﻓﻞ ﻋﻦ ﻭﺍﺟﺒﻚ ﻭﲢﺎﻭﻝ ﺃﻥ ﺗﺘﺪﺧﻞ ﰲ ﺗﺪﺑﲑ ﺍﷲ ﻭﺗﻘﺪﻳﺮﻩ؟ ﺍﻋﻠﻢ ﻭﺍﺟ ﹶﺒﻚ‪ ،‬ﻭﻻ ﲢﺎﻭﻝ ﺃﻥ‬
‫ﺗﺘﺪﺧﻞ ﰲ ﺗﺪﺑﲑ ﺍﷲ ﻭﺗﻘﺪﻳﺮﻩ‪ .‬ﺍﻋﻠﻢ ﺃﻥ ﺗﺼﺪﻳﻖ ﺍﻟﻨﺎﺱ ﻛﻼﻣﻚ ﻭﻗﺒﻮﳍﻢ ﺩﻋﻮﺗﻚ ﻭﲡﻤﻌﻬﻢ‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﳌﻘﺪﻣﺔ ‪٩‬؛ ﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ‪.٣٦٢/٢‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺮﻗﺎﻕ ‪٨١‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺰﻫﺪ ‪٦‬؛ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪١٢‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻟﻔﺘﻦ ‪١٢‬؛ ﺍﳌﻮﻃﺄ‪ ،‬ﺍﻟﻜﻼﻡ ‪٤‬؛ ﺃﲪﺪ ﺑﻦ‬
‫ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪٤٦٩/٣ ،٣٣٤/٢‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢١٢‬‬
‫ﺣﻮﻟﻚ ﺇﻧﲈ ﻫﻮ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﻳﺆﺗﻴﻪ ﻣﻦ ﻳﺸﺎﺀ‪ ،‬ﻓﻼ ﺗﹸﺸﻐﻞ ﻧﻔﺴﻚ ﻓﻴﲈ ﳜﺼﻪ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺗﻘﺪﻳﺮ‬
‫ﻫﻤﻚ ﰲ ﺍﻟﻘﻴﺎﻡ ﺑﲈ ﹸﺃﻧﻴﻂ ﺑﻚ ﻣﻦ ﻭﺍﺟﺐ‪.‬‬
‫ﻭﺗﺪﺑﲑ‪ ،‬ﺑﻞ ﺍﲨﻊ ﹼ‬
‫ﺛﻢ ﺇﻥ ﺍﻹﺻﻐﺎﺀ ﺇﱃ ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻧﻮﺍﻝ ﺍﳌﺘﻜﻠﻢ ﲠﲈ ﺍﻟﺜﻮﺍﺏ ﻟﻴﺲ ﻣﻨﺤﺼﺮ ﹰﺍ ﻋﲆ ﺍﳉﻨﺲ‬
‫ﺍﻟﺒﴩﻱ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﷲ ﻋﺒﺎﺩ ﻣﻦ ﺫﻭﻱ ﺍﻟﺸﻌﻮﺭ ﻭﻣﻦ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻭﺍﳌﻼﺋﻜﺔ ﻗﺪ ﻣﻸﻭﺍ ﺃﺭﻛﺎﻥ ﺍﻟﻜﻮﻥ‬
‫ﻭﻋﻤﺮﻭﻫﺎ‪ (١).‬ﻓﺈﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﻣﺰﻳﺪ ﹰﺍ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺍﻷﺧﺮﻭﻱ ﻓﺎﺳﺘﻤﺴﻚ ﺑﺎﻹﺧﻼﺹ ﻭﺍﲣﺬﻩ ﺃﺳﺎﺳ ﹰﺎ‬
‫ﻟﻌﻤﻠﻚ ﻭﺍﺟﻌﻞ ﻣﺮﺿﺎﺓ ﺍﷲ ﻭﺣﺪﻫﺎ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ ﰲ ﻋﻤﻠﻚ‪ ،‬ﻛﻲ ﲢﻴﺎ ﺃﻓﺮﺍﺩ ﺗﻠﻚ ﺍﻟﻜﻠﲈﺕ‬
‫ﺍﻟﻄﻴﺒﺔ ﺍﳌﻨﻄﻮﻗﺔ ﻣﻦ ﺷﻔﺘﻴﻚ ﻣﻨﺘﴩﺓ ﰲ ﺟﻮ ﺍﻟﺴﲈﺀ ﺑﺎﻹﺧﻼﺹ ﻭﺑﺎﻟﻨﻴﺔ ﺍﳋﺎﻟﺼﺔ ﻟﺘﺼﻞ ﺇﱃ ﺃﺳﲈﻉ‬
‫ﻓﺘﻨﻮﺭﻫﻢ‪ ،‬ﻭﺗﻨﺎﻝ ﲠﺎ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻌﻈﻴﻢ ﺃﺿﻌﺎﻓ ﹰﺎ‬
‫ﳐﻠﻮﻗﺎﺕ ﻣﻦ ﺫﻭﻱ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺬﻳﻦ ﻻ ﳛﴫﻫﻢ ﺍﻟﻌﺪﹼ ‪ ،‬ﹼ‬
‫ﻣﻀﺎﻋﻔﺔ‪ .‬ﺫﻟﻚ ﻷﻧﻚ ﺇﺫﺍ ﻗﻠﺖ‪» :‬ﺍ ﹾﻟ ﹶﺤ ﹾﻤﺪﹸ ﷲ« ﻣﺜ ﹰ‬
‫ﻼ ﻓﺴﺘﹸﻜﺘﺐ ﺑﺄﻣﺮ ﺍﷲ ﻋﲆ ﺇﺛﺮ ﻧﻄﻘﻚ ﲠﺬﻩ ﺍﻟﻜﻠﻤﺔ‬
‫»ﺍﻟﺤ ﹾﻤﺪ ﷲ« ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ ﰲ ﺍﻟﻔﻀﺎﺀ‪ .‬ﻓﻠﻘﺪ ﺧﻠﻖ ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﻻ ﻳﻌﺪ ﻣﻦ‬
‫ﻣﻼﻳﲔ ﺍﳌﻼﻳﲔ ﻣﻦ ﹶ‬
‫ﺍﻵﺫﺍﻥ ﻭﺍﻷﺳﲈﻉ ﺗﺼﻐﻲ ﺇﱃ ﺗﻠﻚ ﺍﻟﻜﻠﲈﺕ ﺍﻟﻜﺜﲑﺓ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﺣﻴﺚ ﻻ ﻋﺒﺚ ﻭﻻ ﺇﴎﺍﻑ ﰲ ﻋﻤﻞ‬
‫ﺍﻹﺧﻼﺹ ﻭﺍﻟﻨﻴ ﹸﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺤﻴﺎ ﹶﺓ ﰲ ﺗﻠﻚ ﺍﻟﻜﻠﲈﺕ ﺍﳌﻨﺘﴩﺓ ﰲ‬
‫ﹸ‬ ‫ﺍﻟﺒﺎﺭﺉ ﺍﳊﻜﻴﻢ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﺑﻌﺚ‬
‫ﺫﺭﺍﺕ ﺍﳍﻮﺍﺀ ﻓﺴﺘﺪﺧﻞ ﺃﺳﲈﻉ ﺃﻭﻟﺌﻚ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﻟﺬﻳﺬﺓ ﻃﻴﺒﺔ ﻛﻠﺬﺓ ﺍﻟﻔﺎﻛﻬﺔ ﺍﻟﻄﻴﺒﺔ‪ ،‬ﻭﻟﻜﻦ ﺇﺫﺍ‬
‫ﱂ ﻳﺒﻌﺚ ﺭﴇ ﺍﷲ ﻭﺍﻹﺧﻼﺹ ﺍﻟﺤﻴﺎ ﹶﺓ ﰲ ﺗﻠﻚ ﺍﻟﻜﻠﲈﺕ‪ ،‬ﻓﻼ ﺗﺴﺘﺴﺎﻍ‪ ،‬ﺑﻞ ﺗﻨﺒﻮ ﻋﻨﻬﺎ ﺍﻷﺳﲈﻉ‪،‬‬
‫ﻭﻳﺒﻘﻰ ﺛﻮﺍﲠﺎ ﻣﻨﺤﺼﺮ ﹰﺍ ﻓﻴﲈ ﹼ‬
‫ﺗﻔﻮﻩ ﺑﻪ ﺍﻟﻔﻢ‪ .‬ﻓﻠﻴﺼ ﹺﻎ ﺇﱃ ﻫﺬﺍ ﻗﺮﺍﺀ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻳﻦ ﻳﺘﻀﺎﻳﻘﻮﻥ‬
‫ﻣﻦ ﺍﻓﺘﻘﺎﺭ ﺃﺻﻮﺍﲥﻢ ﺇﱃ ﺍﳉﻮﺩﺓ ﻭﺍﻹﺣﺴﺎﻥ ﻓﻴﺸﻜﻮﻥ ﻣﻦ ﻗﻠﺔ ﺍﻟﺴﺎﻣﻌﲔ ﳍﻢ‪.‬‬

‫ﺍﻟﺴﺒﺐ ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﺇﻥ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﻭﲢﺎﺳﺪﻫﻢ ﻟﻴﺲ ﻛﺎﺋﻨ ﹰﺎ ﻣﻦ ﻋﺪﻡ ﺍﻟﺘﻔﻜﺮ ﰲ ﻣﺼﲑﻫﻢ ﻭﻻ ﻣﻦ‬ ‫ﱠ‬
‫ﻗﴫ ﻧﻈﺮﻫﻢ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻻﺗﻔﺎﻕ ﺍﳉﺎﺩ ﺑﲔ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻟﻴﺲ ﻛﺎﺋﻨ ﹰﺎ ﻣﻦ ﺍﻟﻘﻠﻖ ﻋﲆ ﺍﳌﺼﲑ ﻭﻻ ﻣﻦ‬
‫ﺳﻤﻮ ﻧﻈﺮﻫﻢ ﻭﻋﻤﻖ ﺭﺅﻳﺘﻬﻢ‪ .‬ﺑﻞ ﺇﻥ ﻋﺠﺰ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﻋﻦ ﺍﻟﺜﺒﺎﺕ ﻋﲆ ﺍﻻﺳﺘﻘﺎﻣﺔ ﰲ ﺍﻟﺴﲑ‪،‬‬
‫ﻭﺗﻘﺼﲑﻫﻢ ﻋﻦ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﻌﻤﻞ ﳛﺮﻣﻬﻢ ﻣﻦ ﺍﻟﺘﻤﺘﻊ ﺑﻤﺰﺍﻳﺎ ﺫﻟﻚ ﺍﳌﺴﺘﻮ￯ ﺍﻟﺮﻓﻴﻊ‪ ،‬ﻓﻴﺴﻘﻄﻮﻥ‬
‫ﰲ ﻫﻮﺓ ﺍﻻﺧﺘﻼﻑ ﺭﻏﻢ ﻛﻮﳖﻢ ﻳﺴﱰﺷﺪﻭﻥ ﺑﺎﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ ﺍﻟﺒﺼﲑﻳﻦ ﻟﻠﻌﺎﻗﺒﺔ ﻭﻳﺴﺘﻔﻴﻀﻮﻥ ﻣﻦ‬
‫ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ ﻭﻻ ﻳﻤﻴﻠﻮﻥ ﻣﻊ ﺷﻬﻮﺍﺕ ﺍﻟﻨﻔﺲ ﺑﻤﻘﺘﴣ ﺃﺣﺎﺳﻴﺴﻬﻢ ﺍﻟﻜﻠﻴﻠﺔ ﻋﻦ ﺭﺅﻳﺔ ﺍﻟﻌﻘﺒﻰ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﻟﺰﻫﺪ ‪٩‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻟﺰﻫﺪ ‪.١٩‬‬

‫‪٢١٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺃﻣﺎ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻓﺒﺈﻏﺮﺍﺀ ﺍﻟﻨﻔﺲ ﻭﺍﳍﻮ￯ ﻭﺑﻤﻘﺘﴣ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺸﻬﻮﻳﺔ ﻭﺍﻷﺣﺎﺳﻴﺲ‬
‫ﺍﻟﻨﻔﺴﺎﻧﻴﺔ ﺍﻟﻜﻠﻴﻠﺔ ﻋﻦ ﺭﺅﻳﺔ ﺍﻟﻌﻘﺒﻰ ﻭﺍﻟﺘﻲ ﺗﻔﻀﻞ ﺩﺭﳘﺎ ﻣﻦ ﻟﺬﺓ ﻋﺎﺟﻠﺔ ﻋﲆ ﺃﺭﻃﺎﻝ ﻣﻦ ﺍﻵﺟﻠﺔ‪،‬‬
‫ﺗﺮﺍﻫﻢ ﻳﺘﻔﻘﻮﻥ ﻓﻴﲈ ﺑﻴﻨﻬﻢ ﺍﺗﻔﺎﻗ ﹰﺎ ﺟﺎﺩ ﹰﺍ ﻭﳚﺘﻤﻌﻮﻥ ﺣﻮﻝ ﺍﳊﺼﻮﻝ ﻋﲆ ﻣﻨﻔﻌﺔ ﻋﺎﺟﻠﺔ ﻭﻟﺬﺓ ﺣﺎﴐﺓ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﻋﺒﻴﺪ ﺍﻟﻨﻔﺲ ﺍﻟﺴﻔﻠﺔ ﻣﻦ ﺫﻭﻱ ﺍﻟﻘﻠﻮﺏ ﺍﳌﻴﺘﺔ ﻭﺍﳍﺎﺋﻤﲔ ﻋﲆ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﺌﺔ‬
‫ﻳﺘﺤﺪﻭﻥ ﻭﻳﺘﻔﻘﻮﻥ ﻓﻴﲈ ﺑﻴﻨﻬﻢ ﻋﲆ ﻣﻨﺎﻓﻊ ﺩﻧﻴﻮﻳﺔ ﻋﺎﺟﻠﺔ‪ ..‬ﺑﻴﻨﲈ ﻳﻨﺒﻐﻲ ﻷﻫﻞ ﺍﳍﺪﺍﻳﺔ ﺍﻻﺗﻔﺎﻕ ﺍﳉﺎﺩ‬
‫ﻭﺍﻻﲢﺎﺩ ﺍﻟﻜﺎﻣﻞ ﻭﺍﻟﺘﻀﺤﻴﺔ ﺍﳌﺜﻤﺮﺓ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﺮﺻﻴﻨﺔ ﻓﻴﲈ ﺑﻴﻨﻬﻢ‪ ،‬ﺣﻴﺚ ﺇﳖﻢ ﻳﺘﻮﺟﻬﻮﻥ ﺑﻨﻮﺭ‬
‫ﺗﺠﺮﺩﻫﻢ ﻣﻦ‬
‫ﺍﻟﻌﻘﻞ ﻭﺿﻴﺎﺀ ﺍﻟﻘﻠﺐ ﺇﱃ ﺟﻨﻲ ﻛﲈﻻﺕ ﻭﺛﻤﺮﺍﺕ ﺃﺧﺮﻭﻳﺔ ﺧﺎﻟﺪﺓ ﺁﺟﻠﺔ‪ ،‬ﻭﻟﻜﻦ ﻟﻌﺪﻡ ﹼ‬
‫ﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﻜﱪ ﻭﺍﻹﻓﺮﺍﻁ ﻭﺍﻟﺘﻔﺮﻳﻂ ﻳﻀ ﹼﻴﻌﻮﻥ ﻣﻨﺒﻌ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ﺛﺮ ﹰﺍ ﹸ‬
‫ﻳﻤﺪﻫﻢ ﺑﺎﻟﻘﻮﺓ‪ ،‬ﺃﻻ ﻭﻫﻮ ﺍﻻﺗﻔﺎﻕ‪.‬‬
‫ﻓﻴﻀﻴﻊ ﺑﺪﻭﺭﻩ ﺍﻹﺧﻼﺹ ﻭﻳﺘﺤﻄﻢ‪ ،‬ﻭﺗﺘﻀﻌﻀﻊ ﺍﻷﻋﲈﻝ ﺍﻷﺧﺮﻭﻳﺔ ﻭﺗﺬﻫﺐ ﺳﺪ￯‪ ،‬ﻭﻳﺼﻌﺐ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﻴﻞ ﺭﴇ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻭﻋﻼﺝ ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﻟﻮﺑﻴﻞ ﻭﺩﻭﺍﺅﻩ ﻫﻮ‪:‬‬
‫ﻭﺭﺑﻂ ﻋﺮ￯ ﺍﳌﺤﺒﺔ ﻣﻌﻬﻢ ﺗﻄﺒﻴﻘ ﹰﺎ ﻟﻠﺤﺪﻳﺚ‬
‫ﹸ‬ ‫ﺍﻻﻓﺘﺨﺎﺭ ﺑﺼﺤﺒﺔ ﺍﻟﺴﺎﻟﻜﲔ ﰲ ﻣﻨﻬﺞ ﺍﳊﻖ‪،‬‬
‫)ﺍﻟﺤﺐ ﰲ ﺍﷲ()‪ (١‬ﺛﻢ ﺍﻟﺴﲑ ﻣﻦ ﺧﻠﻔﻬﻢ ﻭﺗﺮﻙ ﴍﻑ ﺍﻹﻣﺎﻣﺔ ﳍﻢ‪ ،‬ﻭﺗﺮﻙ ﺍﻹﻋﺠﺎﺏ‬ ‫ﺍﻟﴩﻳﻒ‪ :‬ﹸ‬
‫ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﻐﺮﻭﺭ‪ ،‬ﺑﻨﺎﺀ ﻋﲆ ﺍﺣﺘﲈﻝ ﻛﻮﻥ ﺳﺎﻟﻚ ﺍﳊﻖ ﺃﻳ ﹰﺎ ﻛﺎﻥ ﻫﻮ ﺧﻴﺮ ﹰﺍ ﻣﻨﻪ ﻭﺃﻓﻀﻞ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﺴﻬﻞ‬
‫ﻧﻴﻞ ﺍﻹﺧﻼﺹ‪ .‬ﺛﻢ ﺍﻟﻌﻠﻢ ﺑﺄﻥ ﺩﺭﻫﻤ ﹰﺎ ﻣﻦ ﻋﻤﻞ ﺧﺎﻟﺺ ﻟﻮﺟﻪ ﺍﷲ ﺃﻭﱃ ﻭﺃﺭﺟﺢ ﻣﻦ ﺃﺭﻃﺎﻝ ﻣﻦ‬
‫ﺃﻋﲈﻝ ﻣﺸﻮﺑﺔ ﻻ ﺇﺧﻼﺹ ﻓﻴﻬﺎ‪ .‬ﺛﻢ ﺇﻳﺜﺎﺭ ﺍﻟﺒﻘﺎﺀ ﰲ ﻣﺴﺘﻮ￯ ﺍﻟﺘﺎﺑﻊ ﺩﻭﻥ ﺍﻟﺘﻄﻠﻊ ﺇﱃ ﺗﺴﻠﻢ ﺍﳌﺴﺆﻭﻟﻴﺔ‬
‫ﺍﻟﺘﻲ ﻗﻠﲈ ﺗﺴﻠﻢ ﻣﻦ ﺍﻷﺧﻄﺎﺭ‪.‬‬
‫ﲠﺬﻩ ﺍﻷﻣﻮﺭ ﹸﻳﻌﺎﻟﺞ ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﻟﻮﺑﻴﻞ ﻭ ﹸﻳﻌﺎﰱ ﻣﻨﻪ‪ ،‬ﻭ ﹶﻳﻈﻔﺮ ﺑﺎﻹﺧﻼﺹ‪ ،‬ﻭﻳﻜﻮﻥ ﺍﳌﺆﻣﻦ‬
‫ﳑﻦ ﺃﺩ￯ ﺃﻋﲈﻟﻪ ﺍﻷﺧﺮﻭﻳﺔ ﺣﻖ ﺍﻷﺩﺍﺀ‪.‬‬
‫ﺍﻟﺴﺒﺐ ﺍﳋﺎﻣﺲ‪:‬‬
‫ﺇﻥ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﻭﻋﺪﻡ ﺍﺗﻔﺎﻗﻬﻢ ﻟﻴﺲ ﻧﺎﺑﻌ ﹰﺎ ﻣﻦ ﺿﻌﻔﻬﻢ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻻﺗﻔﺎﻕ ﺍﻟﺼﺎﺭﻡ ﺑﲔ‬‫ﱠ‬
‫ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻟﻴﺲ ﻧﺎﺑﻌ ﹰﺎ ﻣﻦ ﻗﻮﲥﻢ‪ .‬ﺑﻞ ﺇﻥ ﻋﺪﻡ ﺍﺗﻔﺎﻕ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﻧﺎﺟﻢ ﻋﻦ ﻋﺪﻡ ﺷﻌﻮﺭﻫﻢ ﺑﺎﳊﺎﺟﺔ‬
‫ﺇﱃ ﺍﻟﻘﻮﺓ‪ ،‬ﳌﺎ ﻳﻤﺪﻫﻢ ﺑﻪ ﺇﻳﲈﳖﻢ ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﻣﺮﺗﻜﺰ ﻗﻮﻱ‪ .‬ﻭﺇﻥ ﺍﺗﻔﺎﻕ ﺃﻫﻞ ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﻀﻼﻟﺔ ﻧﺎﺟﻢ‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﻟﺴﻨﺔ ‪٢‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪١٤٦/ ٥‬؛ ﺍﻟﻄﻴﺎﻟﴘ‪ ،‬ﺹ ‪١٠٠ ،٥٠‬؛ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪ ،‬ﺍﳌﺼﻨﻒ ‪/٦‬‬
‫‪.٨٠ /٧ ،١٧٢ ،١٧٠‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢١٤‬‬
‫ﻋﻦ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻌﺠﺰ‪ ،‬ﺣﻴﺚ ﻻ ﳚﺪﻭﻥ ﰲ ﻭﺟﺪﺍﳖﻢ ﻣﺮﺗﻜﺰ ﹰﺍ ﻳﺴﺘﻨﺪﻭﻥ ﺇﱃ ﻗﻮﺗﻪ‪ .‬ﻓﻠﻔﺮﻁ ﺍﺣﺘﻴﺎﺝ‬
‫ﺍﻟﻀﻌﻔﺎﺀ ﺇﱃ ﺍﻻﺗﻔﺎﻕ ﲡﺪﻫﻢ ﻳﺘﻔﻘﻮﻥ ﺍﺗﻔﺎﻗ ﹰﺎ ﻗﻮﻳ ﹰﺎ‪ ،‬ﻭﻟﻀﻌﻒ ﺷﻌﻮﺭ ﺍﻷﻗﻮﻳﺎﺀ ﺑﺎﳊﺎﺟﺔ ﺇﱃ ﺍﻻﺗﻔﺎﻕ‬
‫ﻳﻜﻮﻥ ﺍﺗﻔﺎﻗﻬﻢ ﺿﻌﻴﻔ ﹰﺎ‪ .‬ﻣﺜﻠﻬﻢ ﰲ ﻫﺬﺍ ﻛﻤﺜﻞ ﺍ ﹸ‬
‫ﻷ ﹸﺳﻮﺩ ﻭﺍﻟﺜﻌﺎﻟﺐ ﺍﻟﺘﻲ ﻻ ﺗﺸﻌﺮ ﺑﺎﳊﺎﺟﺔ ﺇﱃ ﺍﻻﺗﻔﺎﻕ‬
‫‪-‬ﻛﺎﻟﺜﻌﺎﻟﺐ‪ -‬ﻓﺘﻌﻴﺶ ﹸﻓﺮﺍﺩ￯‪ ،‬ﺑﻴﻨﲈ ﺍﻟﻮﻋﻞ ﻭﺍﳌﺎﻋﺰ ﺍﻟﻮﺣﴚ ﺗﻌﻴﺶ ﻗﻄﻌﺎﻧ ﹰﺎ ﺧﻮﻓ ﹰﺎ ﻣﻦ ﺍﻟﺬﺋﺎﺏ‪ .‬ﺃﻱ‬
‫ﺇﻥ ﲨﻌﻴﺔ ﺍﻟﻀﻌﻔﺎﺀ ﻭﺍﻟﺸﺨﺺ ﺍﳌﻌﻨﻮﻱ ﺍﳌﻤﺜﻞ ﳍﻢ ﻗﻮﻱ ﻛﲈ ﺃﻥ ﲨﻌﻴﺔ ﺍﻷﻗﻮﻳﺎﺀ ﻭﺍﻟﺸﺨﺺ ﺍﳌﻌﻨﻮﻱ‬
‫ﺍﳌﻤﺜﻞ ﳍﻢ ﺿﻌﻴﻒ)‪ (١‬ﻭﻫﻨﺎﻙ ﺇﺷﺎﺭﺓ ﻟﻄﻴﻔﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﴪ ﰲ ﻧﻜﺘﺔ ﻗﺮﺁﻧﻴﺔ ﻇﺮﻳﻔﺔ ﻭﻫﻲ ﺇﺳﻨﺎﺩ‬
‫ﺍﻟﻔﻌﻞ » ﹶﻗ ﹶﺎﻝ« ﺑﺼﻴﻐﺔ ﺍﳌﺬﻛﺮ ﺇﱃ ﲨﺎﻋﺔ ﺍﻹﻧﺎﺙ ﻣﻊ ﻛﻮﳖﺎ ﻣﺆﻧﺜﺔ ﻣﻀﺎﻋﻔﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫﴿ ‪) ﴾Ï Î Í Ì‬ﻳﻮﺳﻒ‪ ،(٣٠:‬ﺑﻴﻨﲈ ﺟﺎﺀ ﺍﻟﻔﻌﻞ »ﻗﺎﻟﺖ« ﺑﺼﻴﻐﺔ ﺍﳌﺆﻧﺚ ﰲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪) ﴾ ^ ] ﴿ :‬ﺍﳊﺠﺮﺍﺕ‪ (١٤ :‬ﻭﻫﻢ ﲨﺎﻋﺔ ﻣﻦ ﺍﻟﺬﻛﻮﺭ‪ ،‬ﳑﺎ ﺗﺸﲑ ﺇﺷﺎﺭﺓ ﻟﻄﻴﻔﺔ ﺇﱃ‬
‫ﺃﻥ ﲨﺎﻋﺔ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻀﻌﻴﻔﺎﺕ ﺍﻟﻠﻄﻴﻔﺎﺕ ﺗﺘﺨﺎﺷﻦ ﻭﺗﺘﻘﻮ￯ ﻭﺗﻜﺴﺐ ﻧﻮﻋ ﹰﺎ ﻣﻦ ﺍﻟﺮﺟﻮﻟﺔ‪ ،‬ﻓﺎﻗﺘﻀﺖ‬
‫ﺍﳊﺎﻝ ﺻﻴﻐﺔ ﺍﳌﺬﻛﺮ‪ ،‬ﻓﺠﺎﺀ ﻓﻌﻞ »ﻗﺎﻝ« ﻣﻨﺎﺳﺒ ﹰﺎ ﻭﰲ ﻏﺎﻳﺔ ﺍﳉﲈﻝ‪ .‬ﺃﻣﺎ ﺍﻟﺮﺟﺎﻝ ﺍﻷﻗﻮﻳﺎﺀ ﻓﻸﳖﻢ‬
‫ﻳﻌﺘﻤﺪﻭﻥ ﻋﲆ ﻗﻮﲥﻢ ﻭﻻ ﺳﻴﲈ ﺍﻷﻋﺮﺍﺏ ﺍﻟﺒﺪﻭﻳﻮﻥ ﻓﺘﻜﻮﻥ ﲨﺎﻋﺘﻬﻢ ﺿﻌﻴﻔﺔ ﻛﺄﳖﺎ ﺗﻜﺴﺐ ﻧﻮﻋ ﹰﺎ‬
‫ﻣﻦ ﺧﺎﺻﻴﺔ ﺍﻷﻧﻮﺛﺔ ﻣﻦ ﺗﻮﺟﺲ ﻭﺣﺬﺭ ﻭﻟﻄﻒ ﻭﻟﲔ ﻓﺠﺎﺀﺕ ﺻﻴﻐﺔ ﺍﻟﺘﺄﻧﻴﺚ ﻟﻠﻔﻌﻞ ﻣﻼﺋﻤﺔ ﺟﺪ ﹰﺍ‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪. ﴾ ^ ] ﴿ :‬‬
‫ﻧﻌﻢ ﱠ‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻳﻨﺸﺪﻭﻥ ﺍﳊﻖ ﻻ ﻳﺮﻭﻥ ﻭﺟﻪ ﺍﳊﺎﺟﺔ ﺇﱃ ﻣﻌﺎﻭﻧﺔ ﺍﻵﺧﺮﻳﻦ ﳌﺎ ﳛﻤﻠﻮﻥ ﰲ‬
‫ﻗﻠﻮﲠﻢ ﻣﻦ ﺇﻳﲈﻥ ﻗﻮﻱ ﻳﻤﺪﻫﻢ ﺑﺴﻨﺪ ﻋﻈﻴﻢ ﻭﻳﺒﻌﺚ ﻓﻴﻬﻢ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﺣﺘﻰ ﻟﻮ ﺍﺣﺘﺎﺟﻮﺍ ﺇﱃ‬
‫ﻫﻤﻬﻢ‪ ،‬ﻓﻠﻐﻔﻠﺘﻬﻢ ﻋﻦ ﻗﻮﺓ ﺍﺳﺘﻨﺎﺩﻫﻢ‬
‫ﺍﻵﺧﺮﻳﻦ ﻓﻼ ﻳﺘﺸﺒﺜﻮﻥ ﲠﻢ ﺑﻘﻮﺓ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ ﺟﻌﻠﻮﺍ ﺍﻟﺪﻧﻴﺎ ﹼ‬
‫ﻭﻣﺮﺗﻜﺰﻫﻢ ﺍﳊﻘﻴﻘﻲ ﳚﺪﻭﻥ ﰲ ﺃﻧﻔﺴﻬﻢ ﺍﻟﻀﻌﻒ ﻭﺍﻟﻌﺠﺰ ﰲ ﺇﻧﺠﺎﺯ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻴﺸﻌﺮﻭﻥ‬
‫ﺑﺤﺎﺟﺔ ﹸﻣﻠﺤﺔ ﺇﱃ ﻣﻦ ﻳﻤﺪ ﳍﻢ ﻳﺪ ﺍﻟﺘﻌﺎﻭﻥ ﻓﻴﺘﻔﻘﻮﻥ ﻣﻌﻬﻢ ﺍﺗﻔﺎﻗ ﹰﺎ ﺟﺎﺩ ﹰﺍ ﻻ ﳜﻠﻮ ﻣﻦ ﺗﻀﺤﻴﺔ ﻭﻓﺪﺍﺀ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﻸﻥ ﻃﻼﺏ ﺍﳊﻖ ﻻ ﻳﻘﺪﺭﻭﻥ ﻗﻮ ﹶﺓ ﺍﳊﻖ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺍﻻﺗﻔﺎﻕ ﻭﻻ ﻳﺒﺎﻟﻮﻥ ﲠﺎ‪،‬‬
‫ﻳﻨﺴﺎﻗﻮﻥ ﺇﱃ ﻧﺘﻴﺠﺔ ﺑﺎﻃﻠﺔ ﻭﺧﻴﻤﺔ ﺗﻠﻚ ﻫﻲ ﺍﻻﺧﺘﻼﻑ‪ .‬ﺑﻴﻨﲈ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻭﺍﻟﻀﻼﻟﺔ ﻓﻸﳖﻢ‬
‫ﻳﺸﻌﺮﻭﻥ ‪-‬ﺑﺴﺒﺐ ﻋﺠﺰﻫﻢ ﻭﺿﻌﻔﻬﻢ‪ -‬ﺑﲈ ﰲ ﺍﻻﺗﻔﺎﻕ ﻣﻦ ﻗﻮﺓ ﻋﻈﻴﻤﺔ ﻓﻘﺪ ﻧﺎﻟﻮﺍ ﺃﻣﴣ ﻭﺳﻴﻠﺔ‬
‫ﺗﻮﺻﻠﻬﻢ ﺇﱃ ﺃﻫﺪﺍﻓﻬﻢ‪ ،‬ﺗﻠﻚ ﻫﻲ ﺍﻻﺗﻔﺎﻕ‪.‬‬
‫)‪ (١‬ﺇﻥ ﻣﺎ ﻳﺆﻳﺪ ﺩﻋﻮﺍﻧﺎ ﻫﺬﻩ ﻫﻮ ﺃﻥ ﺃﻗﻮ￯ ﺍﳌﻨﻈﲈﺕ ﺍﻷﻭﺭﺑﻴﺔ ﻭﺃﻛﺜﺮﻫﺎ ﺗﺄﺛﻴﺮ ﹰﺍ ﰲ ﺍﳌﺠﺘﻤﻊ ﻭﺃﺷﺪﻫﺎ ﻣﻦ ﻧﺎﺣﻴﺔ‪ ،‬ﻫﻲ ﻣﻨﻈﲈﺕ ﺍﻟﻨﺴﺎﺀ‬
‫‪-‬ﻭﻫﻦ ﺍﳉﻨﺲ ﺍﻟﻠﻄﻴﻒ‪ -‬ﰲ ﺃﻣﺮﻳﻜﺎ ﺍﻟﺘﻲ ﺗﻄﺎﻟﺐ ﺑﺤﻘﻮﻕ ﺍﳌﺮﺃﺓ ﻭﺣﺮﻳﺘﻬﺎ‪ ..‬ﻭﻛﺬﻟﻚ ﻣﻨﻈﲈﺕ ﺍﻷﺭﻣﻦ ﺍﻟﺬﻳﻦ ﻫﻢ ﺃﻗﻠﻴﺔ‬
‫ﻭﺿﻌﻔﺎﺀ ﺑﲔ ﺍﻷﻣﻢ‪ ،‬ﹼﺇﻻ ﺃﳖﻢ ﻳﺒﺪﻭﻥ ﺗﻀﺤﻴﺔ ﻭﺑﺴﺎﻟﺔ ﻓﺎﺋﻘﺔ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٢١٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﻃﺮﻳﻖ ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺍﻗﻊ ﺍﻟﺒﺎﻃﻞ ﺍﻷﻟﻴﻢ‪ ،‬ﻭﺍﻟﺘﺨﻠﺺ ﻣﻦ ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﻟﻔﺘﺎﻙ‪ ،‬ﻣﺮﺽ‬
‫ﺃﻟﻢ ﺑﺄﻫﻞ ﺍﳊﻖ‪ ،‬ﻫﻮ ﺍﲣﺎﺫ ﺍﻟﻨﻬﻲ ﺍﻹﳍﻲ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪% $ ﴿ :‬‬ ‫ﺍﻻﺧﺘﻼﻑ ﺍﻟﺬﻱ ﹼ‬
‫& ' ( ﴾ )ﺍﻷﻧﻔﺎﻝ‪ (٤٦ :‬ﻭﺍﲣﺎﺫ ﺍﻷﻣﺮ ﺍﻟﺮﺑﺎﲏ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪À ¿ ﴿ :‬‬
‫‪) ﴾Â Á‬ﺍﳌﺎﺋﺪﺓ‪ (٢ :‬ﺩﺳﺘﻮﺭﻳﻦ ﻟﻠﻌﻤﻞ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ‪ ..‬ﺛﻢ ﺍﻟﻌﻠﻢ ﺑﻤﺪ￯ ﻣﺎ ﻳﺴﺒﺒﻪ‬
‫ﺍﻻﺧﺘﻼﻑ ﻣﻦ ﴐﺭ ﺑﻠﻴﻎ ﰲ ﺍﻹﺳﻼﻡ ﻭﺍﳌﺴﻠﻤﲔ ﻭﺑﻤﺪ￯ ﻣﺎ ﻳﻴﴪ ﺍﻟﺴﺒﻴﻞ ﺃﻣﺎﻡ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‬
‫ﻟﻴﺒﺴﻄﻮﺍ ﺃﻳﺪﳞﻢ ﻋﲆ ﺃﻫﻞ ﺍﳊﻖ‪ ..‬ﺛﻢ ﺍﻻﻟﺘﺤﺎﻕ ﺑﻘﺎﻓﻠﺔ ﺍﻹﻳﲈﻥ ﺍﻟﺘﻲ ﺗﻨﺸﺪ ﺍﳊﻖ ﻭﺍﻻﻧﺨﺮﺍﻁ ﰲ‬
‫ﺻﻔﻮﻓﻬﺎ ﺑﺘﻀﺤﻴﺔ ﻭﻓﺪﺍﺀ ﻭﺑﺸﻌﻮﺭ ﻧﺎﺑﻊ ﻣﻦ ﻋﺠﺰ ﻛﺎﻣﻞ ﻭﺿﻌﻒ ﺗﺎﻡ‪ ،‬ﻭﺫﻟﻚ ﻣﻊ ﻧﹸﻜﺮﺍﻥ ﺍﻟﺬﺍﺕ‬
‫ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﺍﺑﺘﻐﺎﺀ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻧﻴﻞ ﴍﻑ ﺍﻹﺧﻼﺹ‪.‬‬

‫ﺍﻟﺴﺒﺐ ﺍﻟﺴﺎﺩﺱ‪:‬‬
‫ﺇﻥ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﳊﻖ ﻟﻴﺲ ﻧﺎﺷﺌ ﹰﺎ ﻣﻦ ﻓﻘﺪﺍﻥ ﺍﻟﺸﻬﺎﻣﺔ ﻭﺍﻟﺮﺟﻮﻟﺔ ﻭﻻ ﻣﻦ ﺍﻧﺤﻄﺎﻁ ﺍﳍﻤﺔ‬
‫ﱠ‬
‫ﺍﻟﺤﻤﻴﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻻﺗﻔﺎﻕ ﺍﳉﺎﺩ ﺑﲔ ﺍﻟﻐﺎﻓﻠﲔ ﺍﻟﻀﺎﻟﲔ ﺍﻟﺬﻳﻦ ﻳﺒﻐﻮﻥ ﺍﻟﺪﻧﻴﺎ ﰲ ﺃﻣﻮﺭﻫﻢ‬
‫ﻭﺍﻧﻌﺪﺍﻡ ﹶ‬
‫ﻭﺟﻬﻮﺍ ﻧﻈﺮﻫﻢ‬ ‫ﻟﻴﺲ ﻧﺎﺷﺌ ﹰﺎ ﻣﻦ ﺍﻟﺸﻬﺎﻣﺔ ﻭﺍﻟﺮﺟﻮﻟﺔ ﻭﻻ ﻣﻦ ﹶ‬
‫ﺍﻟﺤﻤﻴﺔ ﻭ ﹸﻋﻠﻮ ﺍﳍﻤﺔ‪ .‬ﺑﻞ ﺇﻥ ﺃﻫﻞ ﺍﳊﻖ ﹼ‬
‫ﺇﱃ ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ ﻋﲆ ﺍﻷﻛﺜﺮ‪ ،‬ﻓﺘﻮﺯﻉ ﻣﺎ ﻟﺪﳞﻢ ﻣﻦ ﹶﺣﻤﻴﺔ ﻭﳘﺔ ﻭﺷﻬﺎﻣﺔ ﺇﱃ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﳌﻬﻤﺔ‬
‫ﻭﺍﻟﻜﺜﲑﺓ‪ ،‬ﻭﻧﻈﺮ ﹰﺍ ﻟﻜﻮﳖﻢ ﻻ ﻳﴫﻓﻮﻥ ﺃﻛﺜﺮ ﻭﻗﺘﻬﻢ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﺭﺃﺱ ﻣﺎﳍﻢ ﺍﳊﻘﻴﻘﻲ‪ -‬ﺇﱃ ﻣﺴﺄﻟﺔ‬
‫ﻣﻌﻴﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻼ ﻳﻨﻌﻘﺪ ﺍﺗﻔﺎﻗﻬﻢ ﻋﻘﺪ ﹰﺍ ﻣﺤﻜﻤ ﹰﺎ ﻣﻊ ﺍﻟﺴﺎﻟﻜﲔ ﰲ ﳖﺞ ﺍﳊﻖ‪ ،‬ﺣﻴﺚ ﱠ‬
‫ﺇﻥ ﺍﳌﺴﺎﺋﻞ‬
‫ﻛﺜﲑﺓ ﻭﺍﳌﻴﺪﺍﻥ ﻭﺍﺳﻊ ﺟﺪ ﹰﺍ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﺪﻧﻴﻮﻳﻮﻥ ﺍﻟﻐﺎﻓﻠﻮﻥ‪ ،‬ﻓﻠﻜﻮﳖﻢ ﳛﴫﻭﻥ ﻧﻈﺮﻫﻢ ﺣﺼﺮ ﹰﺍ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ‪-‬ﻓﻬﻲ ﺃﻛﱪ‬
‫ﳘﻬﻢ ﻭﻣﺒﻠﻎ ﻋﻠﻤﻬﻢ‪ -‬ﺗﺮﺍﻫﻢ ﻳﺮﺗﺒﻄﻮﻥ ﻣﻌﻬﺎ ﺑﺄﻭﺛﻖ ﺭﺑﺎﻁ ﻭﺑﻜﻞ ﻣﺎ ﻟﺪﳞﻢ ﻣﻦ ﻣﺸﺎﻋﺮ ﻭﺭﻭﺡ‬
‫ﻭﻗﻠﺐ‪ .‬ﻓﺄﻳﲈ ﺷﺨﺺ ﻳﻤﺪ ﳍﻢ ﻳﺪ ﺍﳌﺴﺎﻋﺪﺓ ﻳﺴﺘﻤﺴﻜﻮﻥ ﲠﺎ ﺑﻘﻮﺓ‪ ،‬ﻓﻬﻢ ﳛﴫﻭﻥ ﻭﻗﺘﻬﻢ ﺍﻟﺜﻤﲔ‬
‫ﺟﺪ ﹰﺍ ﰲ ﻗﻀﺎﻳﺎ ﺩﻧﻴﻮﻳﺔ ﻻ ﺗﺴﺎﻭﻱ ﺷﻴﺌ ﹰﺎ ﰲ ﺍﳊﻘﻴﻘﺔ ﻟﺪ￯ ﺃﻫﻞ ﺍﳊﻖ‪ .‬ﻣﺜﻠﻬﻢ ﰲ ﻫﺬﺍ ﻛﻤﺜﻞ ﺫﻟﻚ‬
‫ﺍﻟﺼﺎﺋﻎ ﺍﻟﻴﻬﻮﺩﻱ ﺍﳌﺠﻨﻮﻥ ﺍﻟﺬﻱ ﺍﺷﱰ￯ ﹺﻗﻄﻌ ﹰﺎ ﺯﺟﺎﺟﻴﺔ ﺗﺎﻓﻬﺔ ﺑﺄﺛﲈﻥ ﺍﻷﺣﺠﺎﺭ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻟﺒﺎﻫﻈﺔ‪.‬‬
‫ﻓﺎﺑﺘﻴﺎﻉ ﺍﻟﴚﺀ ﺑﺄﺛﲈﻥ ﺑﺎﻫﻈﺔ‪ ،‬ﻭﴏﻑ ﺍﳌﺸﺎﻋﺮ ﻛﻠﻬﺎ ﻧﺤﻮﻩ ﻳﺆﺩﻱ ﺣﺘﻤ ﹰﺎ ﺇﱃ ﺍﻟﻨﺠﺎﺡ ﻭﺍﻟﺘﻮﻓﻴﻖ ﻭﻟﻮ‬
‫ﻛﺎﻥ ﰲ ﻃﺮﻳﻖ ﺑﺎﻃﻞ‪ ،‬ﻷﻥ ﻓﻴﻪ ﺇﺧﻼﺻ ﹰﺎ ﺟﺎﺩ ﹰﺍ‪.‬‬
‫ﺍﻹﺧﻼﺹ ﻭﻳﺴﻘﻄﻮﻥ ﰲ‬
‫ﹶ‬ ‫ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﻋﲆ ﺃﻫﻞ ﺍﳊﻖ‪ ،‬ﻓﻴﻔﻘﺪ ﹸ‬
‫ﺃﻫﻞ ﺍﳊﻖ‬ ‫ﻭﻣﻦ ﻫﻨﺎ ﻳﺘﻐﻠﺐ ﹸ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢١٦‬‬
‫ﻣﻬﺎﻭﻱ ﺍﻟﺬﻝ ﻭﺍﻟﺘﺼﻨﻊ ﻭﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﻳﻀﻄﺮﻭﻥ ﺇﱃ ﺍﻟﺘﻤﻠﻖ ﻭﺍﻟﺘﺰﻟﻒ ﺇﱃ ﺃﺭﺑﺎﺏ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺤﺮﻭﻣﲔ ﻣﻦ‬
‫ﻛﻞ ﻣﻌﺎﲏ ﺍﻟﺸﻬﺎﻣﺔ ﻭﺍﳍﻤﺔ ﻭﺍﻟﻐﲑﺓ‪.‬‬
‫ﻓﻴﺎ ﺃﻫﻞ ﺍﳊﻖ! ﻭﻳﺎ ﺃﻫﻞ ﺍﻟﴩﻳﻌﺔ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ! ﻭﻳﺎ ﻣﻦ ﺗﻨﺸﺪﻭﻥ ﺍﳊﻖ ﻷﺟﻞ ﺍﳊﻖ!‬
‫ﹺ‬
‫ﻣﺮﺽ ﺍﻻﺧﺘﻼﻑ ﺑﺘﺄﺩﺑﻜﻢ ﺑﺎﻷﺩﺏ ﺍﻟﻔﺮﻗﺎﲏ ﺍﻟﻌﻈﻴﻢ‪،‬‬ ‫ﺍﺳﻌﻮﺍ ﰲ ﺩﻓﻊ ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﻟﺮﻫﻴﺐ‪،‬‬
‫ﺃﻻ ﻭﻫﻮ‪) ﴾f e d c b ﴿ :‬ﺍﻟﻔﺮﻗﺎﻥ‪ ،(٧٢ :‬ﻓﺎﻋﻔﻮﺍ ﻋﻦ ﻫﻔﻮﺍﺕ ﺇﺧﻮﺍﻧﻜﻢ‬
‫ﻭﺍﺻﻔﺤﻮﺍ ﻋﻦ ﺗﻘﺼﲑﺍﲥﻢ‪ ،‬ﻭﻏﻀﻮﺍ ﺃﺑﺼﺎﺭﻛﻢ ﻋﻦ ﻋﻴﻮﺏ ﺑﻌﻀﻜﻢ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻭﺩﻋﻮﺍ‬
‫ﺍﳌﻨﺎﻗﺸﺎﺕ ﺍﻟﺪﺍﺧﻠﻴﺔ ﺟﺎﻧﺒ ﹰﺎ‪ .‬ﻓﺎﻷﻋﺪﺍﺀ ﺍﳋﺎﺭﺟﻴﻮﻥ ﹸﻳﻐﲑﻭﻥ ﻋﻠﻴﻜﻢ ﻣﻦ ﻛﻞ ﺻﻮﺏ‪ ،‬ﻭﺍﺟﻌﻠﻮﺍ‬
‫ﺇﻧﻘﺎﺫ ﺃﻫﻞ ﺍﳊﻖ ﻣﻦ ﺍﻟﺴﻘﻮﻁ ﻭﺍﻟﺬﻟﺔ ﻣﻦ ﺃﻫﻢ ﻭﺍﺟﺒﺎﺗﻜﻢ ﺍﻷﺧﺮﻭﻳﺔ ﻭﺃﻭﻻﻫﺎ ﺑﺎﻻﻫﺘﲈﻡ‪ ،‬ﻭﺍﻣﺘﺜﻠﻮﺍ‬
‫ﺑﲈ ﺗﺄﻣﺮﻛﻢ ﺑﻪ ﻣﺌﺎﺕ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﴩﻳﻔﺔ ﻣﻦ ﺍﻟﺘﺂﺧﻲ ﻭﺍﻟﺘﺤﺎﺑﺐ ﻭﺍﻟﺘﻌﺎﻭﻥ‪،‬‬
‫ﻭﺍﺳﺘﻤﺴﻜﻮﺍ ﺑﻜﻞ ﻣﺸﺎﻋﺮﻛﻢ ﺑﻌﺮ￯ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻟﻮﻓﺎﻕ ﻣﻊ ﺇﺧﻮﺍﻧﻜﻢ ﰲ ﺍﻟﺪﻳﻦ ﻭﳖﺞ ﺍﳊﻖ ﺍﳌﺒﲔ‬
‫ﺑﺄﺷﺪ ﳑﺎ ﻳﺴﺘﻤﺴﻚ ﺑﻪ ﺍﻟﺪﻧﻴﻮﻳﻮﻥ ﺍﻟﻐﺎﻓﻠﻮﻥ‪ ،‬ﻭﺍﺣﺬﺭﻭﺍ ﺩﺍﺋﻤ ﹰﺎ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﰲ ﺷﺒﺎﻙ ﺍﻻﺧﺘﻼﻑ‪ .‬ﻭﻻ‬
‫ﻳﻘﻮﻟﻦ ﺃﺣﺪﻛﻢ‪» :‬ﺳﺄﴏﻑ ﻭﻗﺘﻲ ﺍﻟﺜﻤﲔ ﰲ ﻗﺮﺍﺀﺓ ﺍﻷﻭﺭﺍﺩ ﻭﺍﻷﺫﻛﺎﺭ ﻭﺍﻟﺘﺄﻣﻞ‪ ،‬ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﺃﻥ ﺃﴏﻓﻪ‬
‫ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﳉﺰﺋﻴﺔ« ﻓﻴﻨﺴﺤﺐ ﻣﻦ ﺍﳌﻴﺪﺍﻥ ﻭﻳﺼﺒﺢ ﻭﺳﻴﻠﺔ ﰲ ﺗﻮﻫﲔ ﺍﻻﺗﻔﺎﻕ ﻭﺍﻻﲢﺎﺩ‪،‬‬
‫ﻭﺳﺒﺒ ﹰﺎ ﰲ ﺇﺿﻌﺎﻑ ﺍﳉﲈﻋﺔ ﺍﳌﺴﻠﻤﺔ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﻲ ﺗﻈﻨﻮﳖﺎ ﺟﺰﺋﻴﺔ ﻭﺑﺴﻴﻄﺔ ﺭﺑﲈ ﻫﻲ ﻋﲆ‬
‫ﺟﺎﻧﺐ ﻋﻈﻴﻢ ﻣﻦ ﺍﻷﳘﻴﺔ ﰲ ﻫﺬﺍ ﺍﳉﻬﺎﺩ ﺍﳌﻌﻨﻮﻱ‪ .‬ﻓﻜﲈ ﱠ‬
‫ﺃﻥ ﻣﺮﺍﺑﻄﺔ ﺟﻨﺪﻱ ﰲ ﺛﻐﺮ ﻣﻦ ﺍﻟﺜﻐﻮﺭ‬
‫ﺍﻹﺳﻼﻣﻴﺔ ‪-‬ﺿﻤﻦ ﴍﺍﺋﻂ ﺧﺎﺻﺔ ﻣﻬﻤﺔ‪ -‬ﻟﺴﺎﻋﺔ ﻣﻦ ﺍﻟﻮﻗﺖ ﻗﺪ ﺗﻜﻮﻥ ﺑﻤﺜﺎﺑﺔ ﺳﻨﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪،‬‬
‫)‪(١‬‬

‫ﻓﺈﻥ ﻳﻮﻣﻚ ﺍﻟﺜﻤﲔ ﻫﺬﺍ ﺍﻟﺬﻱ ﺗﴫﻓﻪ ﰲ ﻣﺴﺄﻟﺔ ﺟﺰﺋﻴﺔ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﳉﻬﺎﺩ ﺍﳌﻌﻨﻮﻱ ﻭﻻﺳﻴﲈ ﰲ ﻫﺬﺍ‬
‫ﺍﻟﻮﻗﺖ ﺍﻟﻌﺼﻴﺐ ﺍﻟﺬﻱ ﹸﻏﻠﺐ ﺃﻫﻞ ﺍﳊﻖ ﻓﻴﻪ ﻋﲆ ﺃﻣﺮﻫﻢ‪ ،‬ﺃﻗﻮﻝ ﱠ‬
‫ﺇﻥ ﻳﻮﻣﻚ ﻫﺬﺍ ﺭﺑﲈ ﻳﺄﺧﺬ ﹸﺣﻜﻢ‬
‫ﺳﺎﻋﺔ ﻣﻦ ﻣﺮﺍﺑﻄﺔ ﺫﻟﻚ ﺍﳉﻨﺪﻱ‪ ،‬ﺃﻱ ﻳﻜﻮﻥ ﺛﻮﺍﺑﻪ ﻋﻈﻴﻤ ﹰﺎ‪ ،‬ﺑﻞ ﺭﺑﲈ ﻳﻜﻮﻥ ﻳﻮﻣﻚ ﻫﺬﺍ ﻛﺄﻟﻒ ﻳﻮﻡ‪.‬‬
‫ﺇﺫ ﻣﺎ ﺩﺍﻡ ﺍﻟﻌﻤﻞ ﻟﻮﺟﻪ ﺍﷲ ﻭﰲ ﺳﺒﻴﻠﻪ ﻓﻼ ﹸﻳﻨﻈﺮ ﺇﱃ ﺻﻐﺮﻩ ﻭﻛﱪﻩ ﻭﻻ ﺇﱃ ﺳﻤﻮﻩ ﻭﺗﻔﺎﻫﺘﻪ‪ ،‬ﹶ‬
‫ﻓﺎﻟﺬ ﱠﺭﺓ‬
‫ﰲ ﺳﺒﻴﻞ ﺭﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻣﻊ ﺍﻹﺧﻼﺹ ﺗﺼﺒﺢ ﻧﺠﻤﺔ ﻣﺘﻸﻟﺌﺔ‪ ،‬ﻓﻼ ﺗﺆﺧﺬ ﻣﺎﻫﻴﺔ ﺍﻟﻮﺳﻴﻠﺔ ﺑﻨﻈﺮ‬
‫ﺍﻻﻋﺘﺒﺎﺭ ﻭﺇﻧﲈ ﺍﻟﻌﱪﺓ ﰲ ﺍﻟﻨﺘﻴﺠﺔ ﻭﺍﻟﻐﺎﻳﺔ‪ ،‬ﻭﺣﻴﺚ ﺇﳖﺎ ﺭﴇ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺃﻥ ﺃﺳﺎﺱ ﺍﻟﻌﻤﻞ ﻫﻮ‬
‫ﺍﻹﺧﻼﺹ‪ ،‬ﻓﻠﻦ ﺗﻜﻮﻥ ﺗﻠﻚ ﺍﳌﺴﺄﻟﺔ ﺇﺫﻥ ﻣﺴﺄﻟﺔ ﺻﻐﲑﺓ‪ ،‬ﺑﻞ ﻫﻲ ﻛﺒﲑﺓ ﻭﻋﻈﻴﻤﺔ‪.‬‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳉﻬﺎﺩ ‪٧٣ ،٥‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻹﻣﺎﺭﺓ ‪١٦٣ ،١١٥-١١٢‬؛ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﻓﻀﺎﺋﻞ ﺍﳉﻬﺎﺩ ‪٢٦‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﳉﻬﺎﺩ‬
‫‪٣٩‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﳉﻬﺎﺩ ‪٢،٢٤‬؛ ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺍﳉﻬﺎﺩ ‪٩،٣٢‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪،١٧٧/٢ ،٧٥ ،٦٦ ،٦٥ ،٦٢/١‬‬
‫‪.٤٤١ ،٤٤٠ ،٣٣٩/٥‬‬
‫‪٢١٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﺴﺒﺐ ﺍﻟﺴﺎﺑﻊ‪:‬‬
‫ﺇﻥ ﺍﺧﺘﻼﻑ ﺃﻫﻞ ﺍﳊﻖ ﻭﺍﳊﻘﻴﻘﺔ ﻭﻣﻨﺎﻓﺴﺘﻬﻢ ﻟﻴﺲ ﻧﺎﺷﺌ ﹰﺎ ﻣﻦ ﺍﻟﻐﲑﺓ ﻓﻴﲈ ﺑﻴﻨﻬﻢ ﻭﻻ ﻣﻦ‬
‫ﱠ‬
‫ﺍﳊﺮﺹ ﻋﲆ ﺣﻄﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﲈ ﺃﻥ ﺍﺗﻔﺎﻕ ﺍﻟﺪﻧﻴﻮﻳﲔ ﺍﻟﻐﺎﻓﻠﲔ ﻟﻴﺲ ﻣﻦ ﻛﺮﺍﻣﺘﻬﻢ ﻭﺷﻬﺎﻣﺘﻬﻢ‪.‬‬
‫ﺑﻞ ﺇﻥ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ ﱂ ﻳﺘﻤﻜﻨﻮﺍ ﻣﻦ ﺍﳊﻔﺎﻅ ﻋﲆ ﺍﻟﻔﻀﺎﺋﻞ ﻭﺍﳌﻜﺎﺭﻡ ﺍﻟﺘﻲ ﳛﺼﻠﻮﻥ ﻋﻠﻴﻬﺎ ﻣﻦ‬
‫ﲤﺴﻜﻬﻢ ﺑﺎﳊﻘﻴﻘﺔ ﻭﱂ ﻳﺴﺘﻄﻴﻌﻮﺍ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﺜﺒﺎﺕ ﺿﻤﻦ ﻣﻨﺎﻓﺴﺔ ﴍﻳﻔﺔ ﻧﺰﳞﺔ ﰲ ﺳﺒﻴﻞ ﺍﳊﻖ‪،‬‬
‫ﺑﺘﺴﻠﻞ ﺍﻟﻘﺎﴏﻳﻦ ﻣﻨﻬﻢ ﰲ ﻫﺬﺍ ﺍﳌﻴﺪﺍﻥ؛ ﻟﺬﺍ ﻓﻘﺪ ﺃﺳﺎﺀﻭﺍ ‪-‬ﺑﻌﺾ ﺍﻹﺳﺎﺀﺓ‪ -‬ﺇﱃ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ‬
‫ﺍﳌﺤﻤﻮﺩﺓ‪ ،‬ﻭﺳﻘﻄﻮﺍ ﰲ ﺍﻻﺧﺘﻼﻑ ﻭﺍﳋﻼﻑ ﻧﺘﻴﺠﺔ ﺍﻟﺘﺤﺎﺳﺪ ﻓﺄﴐﻭﺍ ﺑﺄﻧﻔﺴﻬﻢ ﻭﺑﺠﲈﻋﺔ‬
‫ﺍﳌﺴﻠﻤﲔ ﺃﻳﲈ ﴐﺭ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻀﺎﻟﻮﻥ ﻭﺍﻟﻐﺎﻓﻠﻮﻥ ﻓﻨﻈﺮ ﹰﺍ ﻟﻔﻘﺪﺍﳖﻢ ﺍﳌﺮﻭﺀﺓ ﻭﺍﳊﻤﻴﺔ ﻟﻌﺠﺰﻫﻢ ﻭﺫﻟﺘﻬﻢ ﻓﻘﺪ ﻣﺪﻭﺍ‬
‫ﺃﻳﺪﳞﻢ ﻭﺍﲢﺪﻭﺍ ﺍﺗﺤﺎﺩ ﹰﺍ ﺻﺎﺩﻗ ﹰﺎ ﻣﻊ ﹸﺃﻧﺎﺱ ﺃﻳ ﹰﺎ ﻛﺎﻧﻮﺍ‪ ،‬ﺑﻞ ﻣﻊ ﺍﻟﺪﻧﻴﺌﲔ ﺍﻟﻮﺿﻴﻌﲔ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﻴﻼ‬
‫ﺗﻔﻮﲥﻢ ﻣﻨﺎﻓﻊ ﻳﻠﻬﺜﻮﻥ ﻭﺭﺍﺀﻫﺎ‪ ،‬ﻭﻻ ﹸﻳﺴﺨﻄﻮﺍ ﺃﺻﺪﻗﺎﺀﻫﻢ ﻭﺭﺅﺳﺎﺀﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺄﲤﺮﻭﻥ ﺑﺄﻭﺍﻣﺮﻫﻢ‬
‫ﺇﱃ ﺣﺪ ﺍﻟﻌﺒﺎﺩﺓ ﻷﺟﻠﻬﺎ‪ ،‬ﻟﺬﺍ ﺍﺗﻔﻘﻮﺍ ﻣﻊ ﻣﻦ ﻳﺸﺎﺭﻛﻬﻢ ﰲ ﺍﻷﻣﺮ ﺍﺗﻔﺎﻗ ﹰﺎ ﺟﺎﺩ ﹰﺍ ﻭﺍﺟﺘﻤﻌﻮﺍ ﻣﻊ ﻣﻦ‬
‫ﳚﺘﻤﻊ ﺣﻮﻝ ﺗﻠﻚ ﺍﳌﻨﺎﻓﻊ ﺑﺄﻱ ﺷﻜﻞ ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﻻﺟﺘﲈﻉ‪ ،‬ﻓﺒﻠﻐﻮﺍ ﺇﱃ ﻣﺎ ﻳﺼﺒﻮﻥ ﺇﻟﻴﻪ ﻣﻦ ﺟﺮﺍﺀ‬
‫ﻫﺬﺍ ﺍﳉﺪ ﻭﺍﳊﺰﻡ ﰲ ﺍﻷﻣﺮ‪.‬‬
‫ﻓﻴﺎ ﺃﻫﻞ ﺍﳊﻖ ﻭﺃﺻﺤﺎﺏ ﺍﳊﻘﻴﻘﺔ ﻭﻳﺎ ﻣﻦ ﺍﺑﺘﻠﻴﺘﻢ ﺑﺒﻠﻮ￯ ﺍﻻﺧﺘﻼﻑ! ﻟﻘﺪ ﺿﻴﻌﺘﻢ‬
‫ﺍﻟﺴﺒﻞ ﻹﺳﻘﺎﻁ‬
‫ﻓﻤﻬﺪﺗﻢ ﹸ‬
‫ﺍﻹﺧﻼﺹ ﰲ ﻫﺬﺍ ﺍﻟﻈﺮﻑ ﺍﻟﻌﺼﻴﺐ ﻭﱂ ﲡﻌﻠﻮﺍ ﺭﴇ ﺍﷲ ﻏﺎﻳﺔ ﻣﺴﻌﺎﻛﻢ ﹼ‬
‫ﻭﺍﻟﻬﻮﺍﻥ‪.‬‬
‫ﺍﻟﺬﻝ ﹶ‬‫ﺃﻫﻞ ﺍﳊﻖ ﻣﻐﻠﻮﺑﲔ ﻋﲆ ﺃﻣﺮﻫﻢ‪ ،‬ﻭﺟﺮﻋﺘﻤﻮﻫﻢ ﻣﺮﺍﺭﺓ ﱡ‬

‫ﺍﻋﻠﻤﻮﺍ ﺃﻧﻪ ﻣﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﺣﺴﺪ ﻭﻻ ﻣﻨﺎﻓﺴﺔ ﻭﻻ ﻏﲑﺓ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺍﻵﺧﺮﺓ‪،‬‬
‫ﻓﻠﻴﺲ ﻓﻴﻬﺎ ﰲ ﻧﻈﺮ ﺍﳊﻘﻴﻘﺔ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‪ .‬ﺫﻟﻚ ﻷﻥ ﻣﻨﺸﺄ ﺍﳊﺴﺪ ﻭﺍﳌﻨﺎﻓﺴﺔ ﺇﻧﲈ ﻫﻮ ﻣﻦ‬
‫ﺗﻄﺎﻭﻝ ﺍﻷﻳﺪﻱ ﺍﻟﻜﺜﲑﺓ ﻋﲆ ﳾﺀ ﻭﺍﺣﺪ ﻭﺣﴫ ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﻣﻘﺎﻡ ﻭﺍﺣﺪ ﻭﺍﺷﺘﻬﺎﺀ ﺍﳌﻌﺪﺍﺕ‬
‫ﺍﻟﻜﺜﲑﺓ ﺇﱃ ﻃﻌﺎﻡ ﻭﺍﺣﺪ‪ ،‬ﻓﺘﺆﻭﻝ ﺍﳌﻨﺎﻗﺸﺔ ﻭﺍﳌﺴﺎﺑﻘﺔ ﻭﺍﳌﺰﺍﲪﺔ ﺇﱃ ﺍﳌﻨﺎﻓﺴﺔ ﻭﺍﳊﺴﺪ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ‬
‫ﺍﻟﺪﻧﻴﺎ ﺿﻴﻘﺔ ﻭﻣﺆﻗﺘﺔ ﻭﻻ ﺗﺸﺒﻊ ﺭﻏﺒﺎﺕ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻄﺎﻟﺒﻪ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﻜﺜﲑﺑﻦ‬
‫ﻳﺘﻬﺎﻟﻜﻮﻥ ﻋﲆ ﳾﺀ ﻭﺍﺣﺪ‪ ،‬ﻓﺎﻟﻨﺘﻴﺠﺔ ﺇﺫﻥ ﺍﻟﺴﻘﻮﻁ ﰲ ﻫﺎﻭﻳﺔ ﺍﳊﺴﺪ ﻭﺍﳌﻨﺎﻓﺴﺔ‪ .‬ﺃﻣﺎ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﺍﻟﻔﺴﻴﺤﺔ ﻓﻠﻜﻞ ﻣﺆﻣﻦ ﺟﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﲤﺘﺪ ﺇﱃ ﻣﺴﺎﻓﺔ ﲬﺴﲈﺋﺔ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢١٨‬‬
‫ﺳﻨﺔ‪ (١)،‬ﻭﻟﻜﻞ ﻣﻨﻬﻢ ﺳﺒﻌﻮﻥ ﺃﻟﻔ ﹰﺎ ﻣﻦ ﺍﳊﻮﺭ ﻭﺍﻟﻘﺼﻮﺭ‪ ،‬ﻓﻼ ﻣﻮﺟﺐ ﻫﻨﺎﻙ ﺇﺫﻥ ﻟﻠﺤﺴﺪ ﻭﺍﳌﻨﺎﻓﺴﺔ‬
‫ﻗﻂ‪ .‬ﻓﻴﺪﻟﻨﺎ ﻫﺬﺍ ﻋﲆ ﺃﻧﻪ ﻻ ﺣﺴﺪ ﻭﻻ ﻣﺸﺎﺣﻨﺔ ﰲ ﺃﻋﲈﻝ ﺻﺎﳊﺔ ﺗﻔﴤ ﺇﱃ ﺍﻵﺧﺮﺓ‪ ،‬ﺃﻱ ﻻ ﳎﺎﻝ‬
‫ﻟﻠﻤﻨﺎﻓﺴﺔ ﻭﺍﻟﺘﺤﺎﺳﺪ ﻓﻴﻬﺎ‪ ،‬ﻓﻤﻦ ﲢﺎﺳﺪ ﻓﻬﻮ ﻻ ﺷﻚ ﻣ ﹴ‬
‫ﺮﺍﺀ‪ .‬ﺃﻱ ﺇﻧﻪ ﻳﺘﺤﺮ￯ ﻣﻐﺎﻧﻢ ﺩﻧﻴﻮﻳﺔ ﲢﺖ‬ ‫ﹸ‬ ‫ﹶ‬
‫ﺳﺘﺎﺭ ﺍﻟﺪﻳﻦ ﻭﻳﺒﺤﺚ ﻋﻦ ﻣﻨﺎﻓﻊ ﺑﺎﺳﻢ ﺍﻟﻌﻤﻞ ﺍﻟﺼﺎﻟﺢ‪ .‬ﺃﻭ ﺇﻧﻪ ﺟﺎﻫﻞ ﺻﺎﺩﻕ ﻻ ﻳﻌﻠﻢ ﺃﻳﻦ ﻭﺟﻬﺔ‬
‫ﺍﻷﻋﲈﻝ ﺍﻟﺼﺎﳊﺔ ﻭﱂ ﻳﺪﺭﻙ ﺑﻌﺪﹸ ﺃﻥ ﺍﻹﺧﻼﺹ ﺭﻭﺡ ﺍﻷﻋﲈﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺃﺳﺎﺳﻬﺎ‪ ،‬ﻓﻴﺘﻬﻢ ﺳﻌﺔ‬
‫ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻛﺄﳖﺎ ﻻ ﺗﺴﻌﻪ‪ ،‬ﻭﻳﺒﺪﺃ ﺑﺎﳊﺴﺪ ﻭﺍﳌﻨﺎﻓﺴﺔ ﻭﺍﳌﺰﺍﲪﺔ ﻣﻨﻄﻮﻳ ﹰﺎ ﰲ ﻗﺮﺍﺭﺓ ﻧﻔﺴﻪ ﻋﲆ ﻧﻮﻉ‬
‫ﻣﻦ ﺍﻟﻌﺪﺍﺀ ﻣﻊ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺍﻟﺼﺎﳊﲔ ﺍﻟﺼﺎﺩﻗﲔ‪.‬‬
‫ﻭﺳﺄﺫﻛﺮ ﻫﻨﺎ ﺣﺎﺩﺛﺔ ﺗﺆﻳﺪ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ :‬ﻛﺎﻥ ﺃﺣﺪ ﺃﺻﺪﻗﺎﺋﻨﺎ ﺍﻟﺴﺎﺑﻘﲔ ﳛﻤﻞ ﰲ ﻗﻠﺒﻪ ﺿﻐﻴﻨﺔ‬
‫ﻭﻋﺪﺍﺀ ﻧﺤﻮ ﺷﺨﺺ ﻣﻌﲔ‪ .‬ﻭﻋﻨﺪﻣﺎ ﹸﺃﺛﻨﻲ ﻋﲆ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﺃﻣﺎﻣﻪ ﰲ ﳎﻠﺲ ﻭﻗﻴﻞ ﰲ ﺣﻘﻪ‪:‬‬
‫»ﺇﻧﻪ ﺭﺟﻞ ﺻﺎﻟﺢ‪ ،‬ﺇﻧﻪ ﻭﱄ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ« ﺭﺃﻳﻨﺎ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﱂ ﻳﺜﺮ ﻓﻴﻪ ﺷﻴﺌ ﹰﺎ ﻓﻠﻢ ﻳ ﹺ‬
‫ﺒﺪ ﺿﻴﻘ ﹰﺎ‬ ‫ﹸ‬
‫ﻋﺮﻕ‬‫ﻣﻦ ﺍﻟﺜﻨﺎﺀ ﻋﲆ ﻋﺪﻭﻩ‪ .‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪» :‬ﺇﻧﻪ ﻗﻮﻱ ﻭﺷﺠﺎﻉ« ﺭﺃﻳﻨﺎﻩ ﻗﺪ ﺍﻧﺘﻔﺾ ﹸ‬
‫ﺍﳊﺴﺪ ﻭﺍﻟﻐﲑﺓ ﻟﺪﻳﻪ‪ .‬ﻓﻘﻠﻨﺎ ﻟﻪ‪» :‬ﻳﺎ ﻫﺬﺍ ﺇﻥ ﻣﺮﺗﺒﺔ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺘﻘﻮ￯ ﻣﻦ ﺃﻋﻈﻢ ﺍﳌﺮﺍﺗﺐ ﰲ ﺍﻵﺧﺮﺓ‬
‫ﻓﻼ ﻳﻘﺎﺱ ﻋﻠﻴﻬﺎ ﳾﺀ ﺁﺧﺮ‪ ،‬ﻓﺄﻳﻦ ﺍﻟﺜﺮ￯ ﻣﻦ ﺍﻟﺜﺮﻳﺎ؟!‪ .‬ﻟﻘﺪ ﺷﺎﻫﺪﻧﺎ ﺃﻥ ﺫﻛﺮ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﱂ ﳛﺮﻙ‬
‫ﹺ‬
‫ﻛﺮ ﺍﻟﻘﻮﺓ ﺍﻟﻌﻀﻠﻴﺔ ﺍﻟﺘﻲ ﲤﻠﻜﻬﺎ ﺣﺘﻰ ﺍﻟﺜﲑﺍﻥ ﻭﺍﻟﺸﺠﺎﻋﺔ ﺍﻟﺘﻲ ﲤﻠﻜﻬﺎ ﺍﻟﺴﺒﺎﻉ‬‫ﻓﻴﻚ ﺳﺎﻛﻨ ﹰﺎ ﺑﻴﻨﲈ ﺫ ﹸ‬
‫ﻗﺪ ﺃﺛﺎﺭﺗﺎ ﻓﻴﻚ ﻧﻮﺍﺯﻉ ﺍﳊﺴﺪ«‪ .‬ﺃﺟﺎﺏ‪» :‬ﻟﻘﺪ ﺍﺳﺘﻬﺪﻓﻨﺎ ﻛﻼﻧﺎ ﻫﺪﻓ ﹰﺎ ﻭﻣﻘﺎﻣ ﹰﺎ ﻣﻌﻴﻨ ﹰﺎ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﺟﺎﻧﺐ ﻋﻈﻴﻢ ﺍﻷﳘﻴﺔ‪ :‬ﻛﻴﻒ ﺗﺴﺘﻮﻋﺐ ﻋﻘﻮﻟﻨﺎ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﻟﻘﺎﴏﺓ ﺣﻘﻴﻘﺔ ﻣﺎ ﺭﻭﻱ ﺃﻥ ﺍﳌﺆﻣﻦ ﹸﻳﻤﻨﺢ‬ ‫ﹴ‬ ‫)‪ (١‬ﺳﺆﺍﻝ ﻣﻬﻢ ﻭﺍﺭﺩ ﻣﻦ‬
‫ﺟﻨﺔ ﻋﺮﺿﻬﺎ ﲬﺴﲈﺋﺔ ﺳﻨﺔ ؟‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻛﲈ ﺃﻥ ﻟﻜﻞ ﺷﺨﺺ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺩﻧﻴﺎ ﻣﺆﻗﺘﺔ ﺧﺎﺻﺔ ﺑﻪ‪ ،‬ﻗﻮﺍﻣﻬﺎ ﺣﻴﺎﺗﻪ ﻳﺴﺘﻤﺘﻊ ﲠﺎ ﻣﺎ ﻳﺸﺎﺀ ﺑﺤﻮﺍﺳﻪ ﺍﻟﻈﺎﻫﺮﺓ‬
‫ﻭﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﺣﺘﻰ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﻟﺸﻤﺲ ﻣﺼﺒﺎﺡ ﱄ ﻭﺍﻟﻨﺠﻮﻡ ﻗﻨﺎﺩﻳﻞ ﱄ‪ ،‬ﻓﻼ ﻳﻨﺎﺯﻋﻪ ﰲ ﻣﻠﻜﻴﺘﻪ ﻫﺬﻩ ﻭﺟﻮﺩ ﺳﺎﺋﺮ‬
‫ﺠﻤﻠﻮﳖﺎ‪ ...‬ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺍﳉﻨﺔ‪ ،‬ﻣﻊ ﻓﺎﺭﻕ ﻋﻈﻴﻢ‪ ،‬ﻓﻜﻞ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺫﻭﻱ ﺍﻷﺭﻭﺍﺡ‪ ،‬ﺑﻞ ﻳﻌﻤﺮﻭﻥ ﺩﻧﻴﺎﻩ ﺍﳋﺎﺻﺔ ﻭ ﹸﻳ ﹼ‬
‫ﻣﺆﻣﻦ ﻓﻀﻼ ﻋﻦ ﺭﻭﺿﺘﻪ ﺍﳋﺎﺻﺔ ﺍﻟﺘﻲ ﺗﻀﻢ ﺃﻟﻮﻑ ﺍﻟﻘﺼﻮﺭ ﻭﺍﳊﻮﺭ ﺍﻟﻌﲔ ﻟﻪ ﺟﻨﺔ ﺧﺎﺻﺔ ﺑﻪ ﺑﺴﻌﺔ ﲬﺴﲈﺋﺔ ﺳﻨﺔ ﻣﻦ‬
‫ﺍﳉﻨﺔ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﻳﺴﺘﻤﺘﻊ ﲠﺎ ﺍﺳﺘﻤﺘﺎﻋ ﹰﺎ ﻳﻠﻴﻖ ﺑﺎﳉﻨﺔ ﻭﺍﳋﻠﻮﺩ ﺑﲈ ﺗﻨﻜﺸﻒ ﻣﻦ ﺣﻮﺍﺳﻪ ﻭﺗﻨﺒﺴﻂ ﻣﻦ ﻣﺸﺎﻋﺮﻩ ﺣﺴﺐ ﺩﺭﺟﺔ‬
‫ﻛﻞ ﻣﺆﻣﻦ‪ ،‬ﻓﻼ ﻳﻨﻘﺺ ﻭﺟﻮﺩ ﺍﻵﺧﺮﻳﻦ ﻣﻌﻪ ﻭﻣﺸﺎﺭﻛﺘﻬﻢ ﻟﻪ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺗﻨﻌﻤﻪ ﻭﺗﻠﺬﺫﻩ ﻭﲤﻠﻜﻪ‪ ،‬ﺑﻞ ﻳﻌﻤﺮﻭﻥ ﺟﻨﺘﻪ ﺍﳋﺎﺻﺔ‬
‫ﻭﺍﻟﻮﺍﺳﻌﺔ ﻭﻳﺰﻳﻨﻮﳖﺎ‪ .‬ﻧﻌﻢ‪ ،‬ﻓﻜﲈ ﻳﺘﻤﺘﻊ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺑﻔﻤﻪ ﻭﺃﺫﻧﻪ ﻭﻋﻴﻨﻪ ﻭﺃﺫﻭﺍﻗﻪ ﺍﻷﺧﺮ￯ ﻭﻣﺸﺎﻋﺮﻩ ﻭﺣﻮﺍﺳﻪ ﻛﻠﻬﺎ‬
‫ﰲ ﻣﺴﺎﻓﺔ ﺳﺎﻋﺔ ﻳﻘﻀﻴﻬﺎ ﰲ ﺣﺪﻳﻘﺔ‪ ،‬ﺃﻭ ﰲ ﻣﺴﺎﻓﺔ ﻳﻮﻡ ﻳﻤﻀﻴﻪ ﰲ ﺳﻴﺎﺣﺔ‪ ،‬ﺍﻭ ﰲ ﻣﺴﲑﺓ ﺷﻬﺮ ﻛﺎﻣﻞ ﰲ ﳑﻠﻜﺔ‪ ،‬ﺃﻭ ﰲ ﺳﻨﺔ ﻣﻦ‬
‫ﻋﻤﺮﻩ ﻳﺴﺘﺠﻢ ﲠﺎ ﰲ ﺭﺣﻠﺔ ﻭﺳﻔﺮﺓ‪ ..‬ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﻫﻨﺎﻙ ﰲ ﺍﳉﻨﺔ‪ ،‬ﺗﺘﻤﺘﻊ ﺣﺎﺳﺔ ﺍﻟﺬﻭﻕ ﻭﺍﻟﺸﻢ ﰲ ﺗﻠﻚ ﺍﳌﻤﻠﻜﺔ ﺍﳋﺎﻟﺪﺓ‬
‫ﰲ ﻣﺴﺎﻓﺔ ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﻣﺎ ﻛﺎﻧﺖ ﺗﺘﻤﺘﻊ ﺑﻪ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﻔﺎﻧﻴﺔ ﰲ ﺳﺎﻋﺔ ﻣﻦ ﺣﺪﻳﻘﺔ ﻏﻨﺎﺀ‪ ،‬ﻭﺗﺘﻤﺘﻊ ﺣﺎﺳﺔ ﺍﻹﺑﺼﺎﺭ ﻭﺍﻟﺴﻤﻊ‬
‫ﰲ ﺗﻠﻚ ﺍﳌﻤﻠﻜﺔ ﺍﻷﺑﺪﻳﺔ ﺍﻟﺰﺍﻫﻴﺔ ﻣﻦ ﺃﻗﺼﺎﻫﺎ ﺇﱃ ﺃﻗﺼﺎﻫﺎ ﺿﻤﻦ ﺭﺣﻠﺔ ﺃﻣﺪﻫﺎ ﲬﺴﲈﺋﺔ ﺳﻨﺔ ﲤﺘﻌﺎ ﻳﻼﺋﻢ ﺧﻠﻮﺩﻫﺎ ﻣﺎ ﺗﺘﻤﺘﻊ‬
‫ﺑﻪ ﻣﻦ ﺳﻴﺎﺣﺔ ﻭﲡﻮﺍﻝ ﻭﺭﺣﻼﺕ ﻳﻤﻀﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ﺳﻨﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﻠﻜﻞ ﻣﺆﻣﻦ ﺣﺴﺐ ﺩﺭﺟﺘﻪ ﻭﺣﺴﺐ ﻣﺎ ﻳﻨﺎﻟﻪ‬
‫ﻣﻦ ﺛﻮﺍﺏ ﻋﲆ ﺃﻋﲈﻟﻪ ﺍﻟﺘﻲ ﻗﺎﻡ ﲠﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺴﺐ ﻧﺴﺒﺔ ﻭﻧﻮﻋﻴﺔ ﺣﺴﻨﺎﺗﻪ ﺗﻨﻜﺸﻒ ﻣﺸﺎﻋﺮﻩ ﻭﺗﻨﺒﺴﻂ ﺣﻮﺍﺳﻪ‪ ،‬ﻓﺘﺴﺘﻤﺘﻊ‬
‫ﺗﻠﻚ ﺍﳌﺸﺎﻋﺮ ﻭﺍﳊﻮﺍﺱ ﻫﻨﺎﻙ ﰲ ﺍﳉﻨﺔ ﺑﲈ ﻳﻼﺋﻢ ﺧﻠﻮﺩﻫﺎ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٢١٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻓﺎﻟﻘﻮﺓ ﻭﺍﻟﺸﺠﺎﻋﺔ ﻭﺃﻣﺜﺎﳍﲈ ﻫﻲ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻣﺎ ﺍﺳﺘﻬﺪﻓﻨﺎﻩ ﻣﻦ ﻣﺮﺗﺒﺔ ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻓﻸﺟﻞ‬
‫ﻫﺬﺍ ﺷﻌﺮﺕ ﺑﺪﻭﺍﻋﻲ ﺍﳌﻨﺎﻓﺴﺔ ﻭﺍﳊﺴﺪ‪ .‬ﺃﻣﺎ ﻣﻨﺎﺯﻝ ﺍﻵﺧﺮﺓ ﻭﻣﺮﺍﺗﺒﻬﺎ ﻓﻼ ﲢﺪ ﺑﺤﺪﻭﺩ‪ ،‬ﻭﺭﺑﲈ ﻳﺼﺒﺢ‬
‫ﻫﻨﺎﻙ ﻣﻦ ﻛﺎﻥ ﻋﺪﻭ ﹰﺍ ﱄ ﺃﺣﺐ ﺻﺪﻳﻖ ﻭﺃﻋﺰﻩ«‪.‬‬
‫ﺇﻥ ﺧﺪﻣﺔ ﺍﳊﻖ ﻟﻴﺲ ﺷﻴﺌ ﹰﺎ ﻫﻴﻨ ﹰﺎ‪ ،‬ﺑﻞ ﻫﻮ ﺃﺷﺒﻪ ﻣﺎ ﻳﻜﻮﻥ ﺑﺤﻤﻞ‬
‫ﻓﻴﺎ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ! ﱠ‬
‫ﻛﻨﺰ ﻋﻈﻴﻢ ﺛﻘﻴﻞ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﳌﺤﺎﻓﻈﺔ ﻋﻠﻴﻪ‪ ،‬ﻓﺎﻟﺬﻳﻦ ﳛﻤﻠﻮﻥ ﺫﻟﻚ ﺍﻟﻜﻨﺰ ﻋﲆ ﺃﻛﺘﺎﻓﻬﻢ ﻳﺴﺘﺒﴩﻭﻥ‬
‫ﺑﺄﻳﺪﻱ ﺍﻷﻗﻮﻳﺎﺀ ﺍﳌﻤﺘﺪﺓ ﺇﻟﻴﻬﻢ ﺑﺎﻟﻌﻮﻥ ﻭﺍﳌﺴﺎﻋﺪﺓ ﻭﻳﻔﺮﺣﻮﻥ ﲠﺎ ﺃﻛﺜﺮ‪ .‬ﻓﺎﻟﻮﺍﺟﺐ ﻳﺤﺘﹼﻢ ﺃﻥ ﹸﻳﺴﺘﻘﺒﻞ‬
‫ﺍﻟﻤﻘﺒﻠﻮﻥ ﺑﻤﺤﺒﺔ ﺧﺎﻟﺼﺔ‪ ،‬ﻭﺃﻥ ﹸﻳﻨﻈﺮ ﺇﱃ ﻗﻮﲥﻢ ﻭﺗﺄﺛﲑﻫﻢ ﻭﻣﻌﺎﻭﻧﺘﻬﻢ ﺃﻛﺜﺮ ﻣﻦ ﺫﻭﺍﲥﻢ ﻭﺃﻥ‬
‫ﺃﻭﻟﺌﻚ ﹸ‬
‫ﻣﻀﺤﻮﻥ‪ .‬ﻭﻟﺌﻦ ﻛﺎﻥ ﺍﻟﻮﺍﺟﺐ‬
‫ﹼ‬ ‫ﹸﻳﺘﻠﻘﻮﺍ ﺑﺎﻻﻓﺘﺨﺎﺭ ﺍﻟﻼﺋﻖ ﲠﻢ‪ ،‬ﻓﻬﻢ ﺃﺧﻮﺓ ﺣﻘﻴﻘﻴﻮﻥ ﻭﻣﺆﺍﺯﺭﻭﻥ‬
‫ﳛﺘﻢ ﻫﺬﺍ‪ ،‬ﹺ‬
‫ﻓﻠ ﹶﻢ ﺇﺫﻥ ﻳﻨﻈﺮ ﺇﻟﻴﻬﻢ ﻧﻈﺮ ﺍﳊﺴﺪ ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﳌﻨﺎﻓﺴﺔ ﻭﺍﻟﻐﲑﺓ‪ ،‬ﺣﺘﻰ ﻳﻔﺴﺪ ﺍﻹﺧﻼﺹ‬
‫ﻧﺘﻴﺠﺔ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻭﺗﻜﻮﻥ ﺃﻋﲈﻟﻜﻢ ﻭﻣﻬﻤﺘﻜﻢ ﻣﻮﺿﻊ ﲥﻢ ﺍﻟﻀﺎﻟﲔ‪ .‬ﻓﻴﻀﻌﻮﻧﻜﻢ ﰲ ﻣﺴﺘﻮ￯‬
‫ﺃﻗﻞ ﻣﻨﻜﻢ ﻭﺃﻭﻃﺄ ﻣﻦ ﻣﺴﻠﻜﻜﻢ ﺑﻜﺜﲑ‪ ،‬ﺑﻞ ﻳﻘﺮﻧﻮﻧﻜﻢ ﻣﻊ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺄﻛﻠﻮﻥ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﺪﻳﻦ‬
‫ﻭﻳﻀﻤﻨﻮﻥ ﻋﻴﺸﻬﻢ ﲢﺖ ﺳﺘﺎﺭ ﻋﻠﻢ ﺍﳊﻘﻴﻘﺔ ﻭﳚﻌﻠﻮﻧﻜﻢ ﻣﻦ ﺍﳌﺘﻨﺎﻓﺴﲔ ﺍﳊﺮﻳﺼﲔ ﻋﲆ ﺣﻄﺎﻡ‬
‫ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻻﲥﺎﻣﺎﺕ ﺍﻟﻈﺎﳌﺔ؟!‬
‫ﱠ‬
‫ﺇﻥ ﺍﻟﻌﻼﺝ ﺍﻟﻮﺣﻴﺪ ﳍﺬﺍ ﺍﳌﺮﺽ ﻫﻮ ﺍﲥﺎﻡ ﺍﳌﺮﺀ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻻﻧﺤﻴﺎﺯ ﺇﱃ ﺟﻬﺔ ﺭﻓﻴﻘﻪ ﰲ ﳖﺞ‬
‫ﺍﳊﻖ ﺍﻟﺬﻱ ﺇﺯﺍﺀﻩ‪ ،‬ﻭﻋﺪﻡ ﺍﻻﻧﺤﺮﺍﻑ ﻋﻦ ﺩﺳﺘﻮﺭ ﺍﻹﻧﺼﺎﻑ ﻭﺍﺑﺘﻐﺎﺀ ﺍﳊﻖ‪ ،‬ﺍﻟﺬﻱ ﺍﺭﺗﻀﺎﻩ ﻋﻠﲈﺀ‬
‫ﻓﻦ ﺍﻵﺩﺍﺏ ﻭﺍﳌﻨﺎﻇﺮﺓ ﻭﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ‪» :‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﳌﺮﺀ ﺃﻥ ﻳﻈﻬﺮ ﺍﳊﻖ ﻋﲆ ﻟﺴﺎﻧﻪ ﺩﻭﻥ ﻏﲑﻩ ‪-‬ﰲ‬
‫ﹶ‬
‫ﻭﺍﻃﻤﺄ ﱠﻥ ﺃﻥ ﻳﻜﻮﻥ ﺧﺼﻤﻪ ﻋﲆ ﺑﺎﻃﻞ ﻭﺧﻄﺄ ﻓﻬﻮ ﻇﺎﱂ ﻏﲑ ﻣﻨﺼﻒ«‬ ‫ﻭﺍﻧﺴﺮ ﻟﺬﻟﻚ‬
‫ﱠ‬ ‫ﻣﻨﺎﻇﺮﺓ ﻣﻌﻴﻨﺔ‪-‬‬
‫ﻓﻀﻼﹰ ﻋﻦ ﺃﻧﻪ ﻳﺘﴬﺭ ﻧﺘﻴﺠﺔ ﺫﻟﻚ ﻷﻧﻪ ﱂ ﻳﺘﻌﻠﻢ ﺷﻴﺌ ﹰﺎ ﺟﺪﻳﺪ ﹰﺍ ‪-‬ﻣﻦ ﺗﻠﻚ ﺍﳌﻨﺎﻇﺮﺓ‪ -‬ﺑﻈﻬﻮﺭ ﺍﳊﻖ ﻋﲆ‬
‫ﻟﺴﺎﻧﻪ‪ ،‬ﺑﻞ ﻗﺪ ﻳﺴﻮﻗﻪ ﺫﻟﻚ ﺇﱃ ﺍﻟﻐﺮﻭﺭ ﻓﻴﺘﴬﺭ‪ .‬ﺑﻴﻨﲈ ﺇﺫﺍ ﻇﻬﺮ ﺍﳊﻖ ﻋﲆ ﻟﺴﺎﻥ ﺧﺼﻤﻪ ﻓﻼ ﻳﴬﻩ‬
‫ﳾﺀ ﻭﻻ ﻳﺒﻌﺚ ﻓﻴﻪ ﺍﻟﻐﺮﻭﺭ ﺑﻞ ﻳﻨﺘﻔﻊ ﺑﺘﻌﻠﻤﻪ ﺷﻴﺌ ﹰﺎ ﺟﺪﻳﺪ ﹰﺍ‪ .‬ﺃﻱ ﺇﻥ ﻃﺎﻟﺐ ﺍﳊﻖ ﹸ‬
‫ﺍﻟﻤﻨﺼﻒ ﻳﺴﺨﻂ‬
‫ﻧﻔﺴﻪ ﻷﺟﻞ ﺍﳊﻖ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﺭﺃ￯ ﺍﳊﻖ ﻟﺪ￯ ﺧﺼﻤﻪ ﺭﴈ ﺑﻪ ﻭﺍﺭﺗﺎﺡ ﺇﻟﻴﻪ‪.‬‬
‫ﹶ‬
‫ﻓﻠﻮ ﺍﲣﺬ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ ﻭﺍﻟﻌﻠﻢ ﻫﺬﺍ ﺍﻟﺪﺳﺘﻮﺭ ﺩﻟﻴ ﹰ‬
‫ﻼ ﳍﻢ ﰲ ﺣﻴﺎﲥﻢ‬
‫ﻭﻋﻤﻠﻬﻢ ﻓﺈﳖﻢ ﺳﻴﻈﻔﺮﻭﻥ ﺑﺎﻹﺧﻼﺹ ﺑﺈﺫﻥ ﺍﷲ ﻭﻳﻔﻠﺤﻮﻥ ﰲ ﺃﻋﲈﳍﻢ ﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﻭﻳﻨﺠﻮﻥ ﺑﺮﲪﺔ‬
‫ﺃﻟﻤﺖ ﲠﻢ ﻭﺃﺣﺎﻃﺖ ﲠﻢ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪.‬‬
‫ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭﻓﻀﻠﻪ ﻣﻦ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﺍﻟﻜﱪ￯ ﺍﻟﺘﻲ ﹼ‬
‫﴿‪﴾ \[ZYXWVUTSRQ‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﲣﺺ ﺍﻹﺧﻼﺹ‬

‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻟﻠﻤﺴﺎﺋﻞ ﺍﻟﺴﺒﻊ ﻟﻠﻤﺬﻛﹼﺮﺓ‬

‫ﺍﻟﺴﺎﺑﻌﺔ ﻋﴩﺓ ﻣﻦ »ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﴩﺓ« ﹼﺇﻻ ﺃﳖﺎ ﺃﺻﺒﺤﺖ‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ »ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﴩﻳﻦ«‪ .‬ﳌﻨﺎﺳﺒﺔ ﻣﻮﺿﻮﻋﻬﺎ‬
‫‪-‬ﺍﻹﺧﻼﺹ‪ -‬ﻭﺑﻨﺎﺀ ﻋﲆ ﻧﻮﺭﺍﻧﻴﺘﻬﺎ ﺻﺎﺭﺕ »ﺍﻟﻠﻤﻌﺔ ﺍﳊﺎﺩﻳﺔ‬
‫ﻭﺍﻟﻌﴩﻳﻦ«‪ ،‬ﻓﺪﺧﻠﺖ ﰲ ﻛﺘﺎﺏ »ﺍﻟﻠﻤﻌﺎﺕ«‪.‬‬

‫]ﺗﹸﻘﺮﺃ ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﻛﻞ ﲬﺴﺔ ﻋﴩ ﻳﻮﻣ ﹰﺎ ﰲ ﺍﻷﻗﻞ[‬

‫‪٢٢١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫‬

‫﴿ ‪) ﴾ ( ' & % $‬ﺍﻷﻧﻔﺎﻝ‪(٤٦ :‬‬

‫﴿ & ' (﴾ )ﺍﻟﺒﻘﺮﺓ‪(٢٣٨ :‬‬

‫﴿@ ‪) ﴾ H G F E * C B A‬ﺍﻟﺸﻤﺲ‪(١٠-٩ :‬‬

‫﴿ ‪) ﴾ ^ ] \ [ Z‬ﺍﻟﺒﻘﺮﺓ‪(٤١ :‬‬

‫ﻳﺎ ﺇﺧﻮﺓ ﺍﻵﺧﺮﺓ! ﻭﻳﺎ ﺃﺻﺤﺎﰊ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ! ﺍﻋﻠﻤﻮﺍ ‪-‬ﻭﺃﻧﺘﻢ ﺗﻌﻠﻤﻮﻥ‪ -‬ﱠ‬
‫ﺃﻥ ﺍﻹﺧﻼﺹ‬
‫ﰲ ﺍﻷﻋﲈﻝ ﻭﻻﺳﻴﲈ ﺍﻷﺧﺮﻭﻳﺔ ﻣﻨﻬﺎ‪ ،‬ﻫﻮ ﺃﻫﻢ ﺃﺳﺎﺱ‪ ،‬ﻭﺃﻋﻈﻢ ﻗﻮﺓ‪ ،‬ﻭﺃﺭﺟﻰ ﺷﻔﻴﻊ‪ ،‬ﻭﺃﺛﺒﺖ‬
‫ﻭﺃﺑﺮ ﺩﻋﺎﺀ ﻣﻌﻨﻮﻱ‪ ،‬ﻭﺃﻛﺮﻡ ﻭﺳﻴﻠﺔ ﻟﻠﻤﻘﺎﺻﺪ‪ ،‬ﻭﺃﺳﻤﻰ ﺧﺼﻠﺔ‪،‬‬
‫ﹸﻣﺮﺗﻜﺰ‪ ،‬ﻭﺃﻗﴫ ﻃﺮﻳﻖ ﻟﻠﺤﻘﻴﻘﺔ‪ ،‬ﹼ‬
‫ﻭﺃﺻﻔﻰ ﻋﺒﻮﺩﻳﺔ‪.‬‬
‫ﻓﲈ ﺩﺍﻡ ﰲ ﺍﻹﺧﻼﺹ ﺃﻧﻮﺍﺭ ﻣﺸﻌﺔ‪ ،‬ﻭﻗﻮ￯ ﺭﺻﻴﻨﺔ ﻛﺜﲑﺓ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳋﻮﺍﺹ‪ ..‬ﻭﻣﺎﺩﺍﻡ‬
‫ﺍﻹﺣﺴﺎﻥ ﺍﻹﳍﻲ ﻗﺪ ﺃﻟﻘﻰ ﻋﲆ ﻛﺎﻫﻠﻨﺎ ﻣﻬﻤﺔ ﻣﻘﺪﺳﺔ ﺛﻘﻴﻠﺔ‪ ،‬ﻭﺧﺪﻣﺔ ﻋﺎﻣﺔ ﺟﻠﻴﻠﺔ‪ ،‬ﺗﻠﻚ ﻫﻲ‬
‫ﻭﻇﻴﻔﺔ ﺍﻹﻳﲈﻥ ﻭﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ‪ ..‬ﻭﻧﺤﻦ ﰲ ﻏﺎﻳﺔ ﺍﻟﻘﻠﺔ ﻭﺍﻟﻀﻌﻒ ﻭﺍﻟﻔﻘﺮ‪ ،‬ﻭﻧﻮﺍﺟﻪ ﺃﻋﺪﺍ ﹰﺀ‬
‫ﺃﻟﺪﹼ ﺍﺀ ﻭﻣﻀﺎﻳﻘﺎﺕ ﺷﺪﻳﺪﺓ‪ ،‬ﻭﺗﹸﺤﻴﻂ ﺑﻨﺎ ﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻻﺕ ﺍﻟﺘﻲ ﺗﺼﻮﻝ ﻭﲡﻮﻝ ﰲ ﻫﺬﺍ ﺍﻟﻌﴫ‬
‫ﺍﻟﻌﺼﻴﺐ‪ ..‬ﻓﻼ ﻣﻨﺎﺹ ﻟﻨﺎ ﹼﺇﻻ ﺑﺒﺬﻝ ﻛﻞ ﻣﺎ ﰲ ﻭﺳﻌﻨﺎ ﻣﻦ ﺟﻬﺪ ﻭﻃﺎﻗﺔ ﻛﻲ ﻧﻈﻔﺮ ﺑﺎﻹﺧﻼﺹ‪.‬‬
‫ﻓﻨﺤﻦ ﻣﻀﻄﺮﻭﻥ ﺇﻟﻴﻪ‪ ،‬ﺑﻞ ﻣﻜﻠﻔﻮﻥ ﺑﻪ ﺗﻜﻠﻴﻔ ﹰﺎ‪ ،‬ﻭﺃﺣﻮﺝ ﻣﺎ ﻧﻜﻮﻥ ﺇﱃ ﺗﺮﺳﻴﺦ ﴎ ﺍﻹﺧﻼﺹ ﰲ‬
‫ﻭﻟﻤﺎ ﺩﺍﻣﺖ‬
‫ﺫﻭﺍﺗﻨﺎ‪ ،‬ﺇﺫ ﻟﻮ ﱂ ﻧﻔﺰ ﺑﻪ ﻟﻀﺎﻉ ﻣﻨﺎ ﺑﻌﺾ ﻣﺎ ﻛﺴﺒﻨﺎﻩ ﻣﻦ ﺍﳋﺪﻣﺔ ﺍﳌﻘﺪﺳﺔ ‪-‬ﳊﺪ ﺍﻵﻥ‪ -‬ﹶ‬
‫ﻧﺤﺎﺳﺐ ﻋﻠﻴﻬﺎ ﺣﺴﺎﺑ ﹰﺎ ﻋﺴﻴﺮ ﹰﺍ‪ ،‬ﺣﻴﺚ ﻧﻜﻮﻥ ﳑﻦ ﻳﺸﻤﻠﻬﻢ ﺍﻟﻨﻬﻲ ﺍﻹﳍﻲ‬
‫ﹶ‬ ‫ﻭﻻ ﺍﺳﺘﻤﺮﺕ ﺧﺪﻣﺘﻨﺎ‪ ،‬ﺛﻢ‬
‫ﻭﲥﺪﻳﺪﻩ ﺍﻟﺸﺪﻳﺪ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴾ ^ ] \ [ Z ﴿ :‬ﺑﲈ ﹶﺃﺧﻠﻠﻨﺎ ﺑﺎﻹﺧﻼﺹ ﻓﺄﻓﺴﺪﻧﺎ‬
‫ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻷﺟﻞ ﻣﻄﺎﻣﻊ ﺩﻧﻴﻮﻳﺔ ﺩﻧﻴﺌﺔ‪ ،‬ﻣﻘﻴﺘﺔ‪ ،‬ﻣﴬﺓ‪ ،‬ﻣﻜﺪﺭﺓ‪ ،‬ﻻ ﻃﺎﺋﻞ ﻣﻦ ﻭﺭﺍﺋﻬﺎ ﻭﻻ‬
‫ﻓﺎﺋﺪﺓ‪ ،‬ﺇﺭﺿﺎﺀ ﳌﻨﺎﻓﻊ ﺷﺨﺼﻴﺔ ﺟﺰﺋﻴﺔ ﺗﺎﻓﻬﺔ‪ ،‬ﺃﻣﺜﺎﻝ ﺍﻹﻋﺠﺎﺏ ﺑﺎﻟﻨﻔﺲ ﻭﺍﻟﺮﻳﺎﺀ‪ .‬ﻭﻧﻜﻮﻥ ﺃﻳﻀ ﹰﺎ ﻣﻦ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٢٢‬‬
‫ﺍﳌﺘﺠﺎﻭﺯﻳﻦ ﻋﲆ ﺣﻘﻮﻕ ﺇﺧﻮﺍﻧﻨﺎ ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﻭﻣﻦ ﺍﳌﺘﻌﺪﻳﻦ ﻋﲆ ﳖﺞ ﺍﳋﺪﻣﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﻣﻦ‬
‫ﹺ‬
‫ﺍﻟﺬﻳﻦ ﺃﺳﺎﺀﻭﺍ ﺍﻷﺩﺏ ﻓﻠﻢ ﻳﻘﺪﺭﻭﺍ ﹸﻗﺪﺳ ﱠﻴﺔ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ ﹸ‬
‫ﻭﺳ ﹸﻤ ﱠﻮﻫﺎ ﺣﻖ ﻗﺪﺭﻫﺎ‪.‬‬
‫ﻓﻴﺎ ﺇﺧﻮﰐ! ﺇﻥ ﺍﻷﻣﻮﺭ ﺍﳌﻬﻤﺔ ﻟﻠﺨﲑ ﻭﺍﻟﺪﺭﻭﺏ ﺍﻟﻌﻈﻴﻤﺔ ﻟﻠﺼﻼﺡ‪ ،‬ﺗﻌﱰﺿﻬﺎ ﻣﻮﺍﻧﻊ‬
‫ﻭﻋﻘﺒﺎﺕ ﻣﴬﺓ ﻛﺜﲑﺓ‪ .‬ﻓﺎﻟﺸﻴﺎﻃﲔ ﻳﻜﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻭﳚﻬﺪﻭﳖﺎ ﻣﻊ ﹸﺧﺪﺍﻡ ﺗﻠﻚ ﺍﻟﺪﻋﻮﺓ ﺍﳌﻘﺪﺳﺔ‪،‬‬
‫ﻭﺻﺪﱢ ﺗﻠﻚ ﺍﻟﺸﻴﺎﻃﲔ‪.‬‬ ‫ﹸ‬
‫ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺇﻟﻴﻪ‪ ،‬ﻟﺪﻓﻊ ﺗﻠﻚ ﺍﳌﻮﺍﻧﻊ ﹶ‬ ‫ﻟﺬﺍ ﻳﻨﺒﻐﻲ ﺍﻻﺳﺘﻨﺎﺩ ﺇﱃ ﺍﻹﺧﻼﺹ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﺗﻘﺪﺡ ﺑﺎﻹﺧﻼﺹ ﻭﺗﺜﻠﻤﻪ ﻛﲈ ﲡﺘﻨﺒﻮﻥ ﺍﻟﻌﻘﺎﺭﺏ‬ ‫ﹶ‬ ‫ﻓﺎﺟﺘﻨﺒﻮﺍ ‪ -‬ﻳﺎ ﺇﺧﻮﰐ ‪-‬‬
‫ﻭﺍﳊﻴﺎﺕ‪ .‬ﻓﻼ ﻭﺛﻮﻕ ﺑﺎﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﻭﻻ ﺍﻋﺘﲈﺩ ﻋﻠﻴﻬﺎ ﻗﻂ‪ ،‬ﻛﲈ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻋﲆ ﻟﺴﺎﻥ‬
‫ﺳﻴﺪﻧﺎ ﻳﻮﺳﻒ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪﴾- , + * ) ( ' & % $ # "﴿ :‬‬
‫)ﻳﻮﺳﻒ‪ (٥٣ :‬ﻓﻼ ﺗﺨﺪﻋﻨﹼﻜﻢ ﺍﻷﻧﺎﻧﻴ ﹸﺔ ﻭﺍﻟﻐﺮﻭﺭ ﻭﻻ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﺃﺑﺪ ﹰﺍ‪.‬‬
‫ﻭﻷﺟﻞ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻈﻔﺮ ﺑﺎﻹﺧﻼﺹ ﻭﻟﻠﺤﻔﺎﻅ ﻋﻠﻴﻪ‪ ،‬ﻭﻟﺪﻓﻊ ﺍﳌﻮﺍﻧﻊ ﻭﺇﺯﺍﻟﺘﻬﺎ‪ ،‬ﺍﺟﻌﻠﻮﺍ‬
‫ﺍﻟﺪﺳﺎﺗﲑ ﺍﻵﺗﻴﺔ ﺭﺍﺋﺪﻛﻢ‪:‬‬
‫ﺩﺳﺘﻮﺭﻛﻢ ﺍﻷﻭﻝ‪:‬‬
‫ﺍﺑﺘﻐﺎﺀ ﻣﺮﺿﺎﺓ ﺍﷲ ﰲ ﻋﻤﻠﻜﻢ‪ .‬ﻓﺈﺫﺍ ﺭﴈ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻓﻼ ﻗﻴﻤ ﹶﺔ ﻹﻋﺮﺍﺽ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‬
‫ﻭﻻ ﺃﳘﻴﺔ ﻟﻪ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﹶﻗﺒﹺﻞ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻓﻼ ﺗﺄﺛﲑ ﻟﺮ ﹼﺩ ﺍﻟﻨﺎﺱ ﺃﲨﻌﲔ‪ .‬ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﻫﻮ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺍﻗﺘﻀﺘﻪ ﺣﻜﻤﺘﹸﻪ ﺑﻌﺪ ﻣﺎ ﺭﴈ ﻭ ﹶﻗﺒﹺﻞ ﺍﻟﻌﻤﻞ‪ ،‬ﺟﻌﻞ ﺍﻟﻨﺎﺱ ﻳﻘﺒﻠﻮﻧﻪ ﻭﻳﺮﺿﻮﻥ ﺑﻪ‪ ،‬ﻭﺇﻥ ﱂ‬
‫ﺗﻄﻠﺒﻮﻩ ﺃﻧﺘﻢ‪ ،‬ﻟﺬﺍ ﻳﻨﺒﻐﻲ ﺟﻌﻞ ﺭﴇ ﺍﷲ ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﻮﺍﻩ ﺍﻟﻘﺼﺪ ﺍﻷﺳﺎﺱ ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ‪..‬‬
‫ﺧﺪﻣﺔ ﺍﻹﻳﲈﻥ ﻭﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺩﺳﺘﻮﺭﻛﻢ ﺍﻟﺜﺎﲏ‪:‬‬
‫ﻫﻮ ﻋﺪﻡ ﺍﻧﺘﻘﺎﺩ ﺇﺧﻮﺍﻧﻜﻢ ﺍﻟﻌﺎﻣﻠﲔ ﰲ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ‪ ،‬ﻭﻋﺪﻡ ﺇﺛﺎﺭﺓ ﻧﻮﺍﺯﻉ ﺍﳊﺴﺪ‬
‫ﺑﺎﻟﺘﻔﺎﺧﺮ ﻭﺍﻻﺳﺘﻌﻼﺀ‪ .‬ﻷﻧﻪ ﻛﲈ ﻻ ﲢﺎﺳﺪ ﰲ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺍﻟﻴﺪﻳﻦ‪ ،‬ﻭﻻ ﺍﻧﺘﻘﺎﺩ ﺑﲔ‬
‫ﻳﻜﻤﻞ ﱞ‬
‫ﻛﻞ ﻣﻨﻪ‬ ‫ﻋﻴﺐ ﺍﻟﺮﻭﺡ‪ ،‬ﺑﻞ ﹼ‬
‫ﺍﻟﻘﻠﺐ ﹶ‬
‫ﹸ‬ ‫ﺍﻟﻌﻴﻨﲔ‪ ،‬ﻭﻻ ﻳﻌﱰﺽ ﺍﻟﻠﺴﺎﻥ ﻋﲆ ﺍﻷﺫﻥ‪ ،‬ﻭﻻ ﻳﺮ￯‬
‫ﻧﻘﺺ ﺍﻵﺧﺮ ﻭﻳﺴﱰ ﺗﻘﺼﲑﻩ ﻭﻳﺴﻌﻰ ﳊﺎﺟﺘﻪ‪ ،‬ﻭﻳﻌﺎﻭﻧﻪ ﰲ ﺧﺪﻣﺘﻪ‪ ..‬ﹼ‬
‫ﻭﺇﻻ ﺍﻧﻄﻔﺄﺕ ﺣﻴﺎﺓ ﺫﻟﻚ‬ ‫ﹶ‬
‫ﺍﻟﺮﻭﺡ ﻭﲤﺰﻕ ﺍﳉﺴﻢ‪ ...‬ﻭﻛﲈ ﻻ ﺣﺴﺪﹶ ﺑﲔ ﺗﺮﻭﺱ ﺍﳌﻌﻤﻞ ﻭﺩﻭﺍﻟﻴﺒﻪ‪ ،‬ﻭﻻ‬
‫ﹸ‬ ‫ﺍﳉﺴﺪ‪ ،‬ﻭﻟﻐﺎﺩﺭﺗﻪ‬
‫ﻳﺘﻘﺪﻡ ﺑﻌﻀﻬﺎ ﻋﲆ ﺑﻌﺾ ﻭﻻ ﻳﺘﺤﻜﻢ‪ ،‬ﻭﻻ ﻳﺪﻓﻊ ﺃﺣﺪﻫﺎ ﺍﻵﺧﺮ ﺇﱃ ﺍﻟﺘﻌﻄﻞ ﺑﺎﻟﻨﻘﺪ ﻭﺍﻟﺘﺠﺮﻳﺢ‬
‫‪٢٢٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﺗﺘﺒﻊ ﺍﻟﻌﻮﺭﺍﺕ ﻭﺍﻟﻨﻘﺎﺋﺺ‪ ،‬ﻭﻻ ﻳﺜﺒﻂ ﺷﻮﻗﻪ ﺇﱃ ﺍﻟﺴﻌﻲ‪ ،‬ﺑﻞ ﻳﻌﺎﻭﻥ ﻛﻞ ﻣﻨﻬﺎ ﺍﻵﺧﺮ ﺑﻜﻞ ﻣﺎ‬
‫ﻟﺪﻳﻪ ﻣﻦ ﻃﺎﻗﺔ ﻣﻮﺟﻬ ﹰﺎ ﺣﺮﻛﺎﺕ ﺍﻟﱰﻭﺱ ﻭﺍﻟﺪﻭﺍﻟﻴﺐ ﺇﱃ ﻏﺎﻳﺘﻬﺎ ﺍﳌﺮﺟﻮﺓ‪ ،‬ﻓﻴﺴﲑ ﺍﳉﻤﻴﻊ ﺇﱃ ﻣﺎ‬
‫ﹸﻭﺟﺪﻭﺍ ﻷﺟﻠﻪ‪ ،‬ﺑﺎﻟﺘﺴﺎﻧﺪ ﺍﻟﺘﺎﻡ ﻭﺍﻻﺗﻔﺎﻕ ﺍﻟﻜﺎﻣﻞ‪ .‬ﺑﺤﻴﺚ ﺃﻧﻪ ﻟﻮ ﺗﺪﺧﻞ ﳾﺀ ﻏﺮﻳﺐ ﺃﻭ ﺗﺤﻜﹼﻢ‬
‫ﺍﻟﻌﻄﺐ ﻭﻳﻘﻮﻡ ﺻﺎﺣﺒﻪ ﺑﺪﻭﺭﻩ ﺑﺘﺸﺘﻴﺖ‬
‫ﹸ‬ ‫ﰲ ﺍﻷﻣﺮ ‪-‬ﻭﻟﻮ ﺑﻤﻘﺪﺍﺭ ﹶﺫﺭﺓ‪ -‬ﻻﺧﺘﻞ ﺍﳌﻌﻤﻞ ﻭﺃﺻﺎﺑﻪ‬
‫ﺃﺟﺰﺍﺋﻪ ﻭﺗﻘﻮﻳﻀﻪ ﻣﻦ ﺍﻷﺳﺎﺱ‪.‬‬
‫ﻓﻴﺎ ﻃﻼﺏ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﻭﻳﺎ ﺧﺪﺍﻡ ﺍﻟﻘﺮﺁﻥ! ﻧﺤﻦ ﺟﻤﻴﻌ ﹰﺎ ﺃﺟﺰﺍﺀ ﻭﺃﻋﻀﺎﺀ ﰲ ﺷﺨﺼﻴﺔ‬
‫ﹺ‬
‫ﻭﺩﻭﺍﻟﻴﺐ‬ ‫ﹺ‬
‫ﺗﺮﻭﺱ‬ ‫ﻣﻌﻨﻮﻳﺔ ﺟﺪﻳﺮﺓ ﺑﺄﻥ ﹸﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ‪ :‬ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‪ ..‬ﻭﻧﺤﻦ ﺟﻤﻴﻌ ﹰﺎ ﺑﻤﺜﺎﺑﺔ‬
‫ﻣﻌﻤﻞ ﻳﻨﺴﺞ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ﰲ ﺣﻴﺎﺓ ﺧﺎﻟﺪﺓ‪ .‬ﻓﻨﺤﻦ ﺧﺪﺍﻡ ﻋﺎﻣﻠﻮﻥ ﰲ ﺳﻔﻴﻨﺔ ﺭﺑﺎﻧﻴﺔ ﺗﺴﲑ ﺑﺎﻷﻣﺔ‬
‫ﺍﳌﺤﻤﺪﻳﺔ ﺇﱃ ﺷﺎﻃﺊ ﺍﻟﺴﻼﻣﺔ ﻭﻫﻲ ﺩﺍﺭ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻧﺤﻦ ﺇﺫﻥ ﺑﺤﺎﺟﺔ ﻣﺎﺳﺔ ﺑﻞ ﻣﻀﻄﺮﻭﻥ ﺇﱃ ﺍﻹﲢﺎﺩ ﻭﺍﻟﺘﺴﺎﻧﺪ ﺍﻟﺘﺎﻡ ﻭﺇﱃ ﺍﻟﻔﻮﺯ ﺑﴪ ﺍﻹﺧﻼﺹ‬
‫ﺍﻟﺬﻱ ﳞﻴﺊ ﻗﻮﺓ ﻣﻌﻨﻮﻳﺔ ﺑﻤﻘﺪﺍﺭ ﺃﻟﻒ ﻭﻣﺎﺋﺔ ﻭﺃﺣﺪ ﻋﴩ »‪ «١١١١‬ﻧﺎﲡﺔ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﻓﺮﺍﺩ‪ .‬ﻧﻌﻢ‪ ،‬ﹾ‬
‫ﺇﻥ‬
‫ﱂ ﺗﺘﺤﺪ ﺛﻼﺙ »ﺃﻟﻔﺎﺕ« ﻓﺴﺘﺒﻘﻰ ﻗﻴﻤﺘﹸﻬﺎ ﺛﻼﺛ ﹰﺎ ﻓﻘﻂ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﺍﲢﺪﺕ ﻭﺗﺴﺎﻧﺪﺕ ﺑﴪ ﺍﻟﻌﺪﺩﻳﺔ‪ ،‬ﻓﺈﳖﺎ‬
‫ﺗﻜﺴﺐ ﻗﻴﻤﺔ ﻣﺎﺋﺔ ﻭﺃﺣﺪ ﻋﴩ »‪ ،«١١١‬ﻭﻛﺬﺍ ﺍﳊﺎﻝ ﰲ ﺃﺭﺑﻊ »ﺃﺭﺑﻌﺎﺕ« ﻋﻨﺪﻣﺎ ﺗﻜﺘﺐ ﻛﻞ »‪«٤‬‬
‫ﻣﻨﻔﺮﺩﺓ ﻋﻦ ﺍﻟﺒﻘﻴﺔ ﻓﺈﻥ ﳎﻤﻮﻋﻬﺎ »‪ «١٦‬ﺃﻣﺎ ﺇﺫﺍ ﺍﲢﺪﺕ ﻫﺬﻩ ﺍﻷﺭﻗﺎﻡ ﻭﺍﺗﻔﻘﺖ ﺑﴪ ﺍﻷﺧﻮﺓ ﻭﻭﺣﺪﺓ‬
‫ﺍﳍﺪﻑ ﻭﺍﳌﻬﻤﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻋﲆ ﺳﻄﺮ ﻭﺍﺣﺪ ﻓﻌﻨﺪﻫﺎ ﺗﻜﺴﺐ ﻗﻴﻤﺔ ﺃﺭﺑﻌﺔ ﺁﻻﻑ ﻭﺃﺭﺑﻌﲈﺋﺔ ﻭﺃﺭﺑﻊ‬
‫ﻭﺃﺭﺑﻌﲔ »‪ «٤٤٤٤‬ﻭﻗﻮﲥﺎ‪ .‬ﻫﻨﺎﻙ ﺷﻮﺍﻫﺪ ﻭﻭﻗﺎﺋﻊ ﺗﺎﺭﳜﻴﺔ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ ﺃﺛﺒﺘﺖ ﺃﻥ ﺳﺘﺔ ﻋﴩ ﺷﺨﺼ ﹰﺎ‬
‫ﻣﻦ ﺍﳌﺘﺂﺧﲔ ﺍﳌﺘﺤﺪﻳﻦ ﺍﳌﻀﺤﲔ ﺑﴪ ﺍﻹﺧﻼﺹ ﺍﻟﺘﺎﻡ ﺗﺰﻳﺪ ﻗﻮﺗﹸﻬﻢ ﺍﳌﻌﻨﻮﻳﺔ ﻭﻗﻴﻤﺘﹸﻬﻢ ﻋﲆ ﺃﺭﺑﻌﺔ‬
‫ﺁﻻﻑ ﺷﺨﺺ‪.‬‬
‫ﺃﻥ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﻋﴩﺓ ﺃﺷﺨﺎﺹ ﻣﺘﻔﻘﲔ ﺣﻘﻴﻘ ﹰﺔ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺮ￯‬
‫ﺃﻣﺎ ﺣﻜﻤﺔ ﻫﺬﺍ ﺍﻟﴪ ﻓﻬﻲ ﱠ‬
‫ﺑﻌﻴﻮﻥ ﺳﺎﺋﺮ ﺇﺧﻮﺍﻧﻪ ﻭﻳﺴﻤﻊ ﺑﺂﺫﺍﳖﻢ‪ .‬ﺃﻱ ﺇﻥ ﻛﻼﹰ ﻣﻨﻬﻢ ﻳﻜﻮﻥ ﻟﻪ ﻣﻦ ﺍﻟﻘﻮﺓ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﻟﻘﻴﻤﺔ ﻣﺎ ﻛﺄﻧﻪ‬
‫ﻳﻨﻈﺮ ﺑﻌﴩﻳﻦ ﻋﻴﻨ ﹰﺎ ﻭﻳﻔﻜﺮ ﺑﻌﴩﺓ ﻋﻘﻮﻝ ﻭﻳﺴﻤﻊ ﺑﻌﴩﻳﻦ ﹸﺃﺫﻧ ﹰﺎ ﻭﻳﻌﻤﻞ ﺑﻌﴩﻳﻦ ﻳﺪﺍ‪.‬‬
‫ﹰ )‪(١‬‬

‫ﺃﻥ ﺗﺴﺎﻧﺪ ﹰﺍ ﺣﻘﻴﻘﻴ ﹰﺎ‪ ،‬ﻭﺍﺗﺤﺎﺩ ﹰﺍ ﺗﺎﻣ ﹰﺎ‪ ،‬ﻧﺎﺑﻌ ﹰﺎ ﻣﻦ »ﺍﻹﺧﻼﺹ« ﻫﻮ ﳏﻮﺭ ﺗﺪﻭﺭ ﻋﻠﻴﻪ ﻣﻨﺎﻓﻊ ﻻ ﺗﻨﺘﻬﻲ‪ ،‬ﻛﺬﻟﻚ ﻓﻬﻮ ﺗﺮﺱ‬
‫)‪ (١‬ﻧﻌﻢ‪ ،‬ﻛﲈ ﹼ‬
‫ﹰ‬
‫ﻋﻈﻴﻢ‪ ،‬ﻭﻣﺮﺗﻜﺰ ﻗﻮﻱ ﻟﻠﻮﻗﻮﻑ ﲡﺎﻩ ﺍﳌﺨﺎﻭﻑ ﺍﻟﻌﺪﻳﺪﺓ‪ ،‬ﺑﻞ ﺃﻣﺎﻡ ﺍﳌﻮﺕ‪ ،‬ﻷﻥ ﺍﳌﻮﺕ ﻻ ﻳﺴﻠﺐ ﺇﻻ ﺭﻭﺣﺎ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺎﻟﺬﻱ‬
‫ﺍﺭﺗﺒﻂ ﺑﺈﺧﻮﺍﻧﻪ ﺑﴪ ﺍﻻﺧﻮﺓ ﺍﳋﺎﻟﺼﺔ ﰲ ﺍﻷﻣﻮﺭ ﺍﳌﺘﻌﻠﻘﺔ ﺑﺎﻵﺧﺮﺓ ﻭﰲ ﺳﺒﻴﻞ ﻣﺮﺿﺎﺓ ﺍﷲ‪ ،‬ﳛﻤﻞ ﺃﺭﻭﺍﺣ ﹰﺎ ﺑﻌﺪﺩ ﺇﺧﻮﺍﻧﻪ‪،‬‬
‫ﻓﻴﻠﻘﻰ ﺍﳌﻮﺕ ﻣﺒﺘﺴﻤ ﹰﺎ ﻭﻗﺎﺋﻼﹰ‪ :‬ﻟﺘﹶﺴ ﹶﻠﻢ ﺃﺭﻭﺍﺣﻲ ﺍﻷﺧﺮ￯‪ ..‬ﻭﻟﺘﺒﻖ ﻣﻌﺎﻓﺎﺓ‪ ،‬ﻓﺈﳖﺎ ﺗﺪﻳﻢ ﱄ ﺣﻴﺎﺓ ﻣﻌﻨﻮﻳﺔ ﺑﻜﺴﺒﻬﺎ ﺍﻟﺜﻮﺍﺏ ﱄ‬
‫ﺩﺍﺋﲈ‪ .‬ﻓﺄﻧﺎ ﱂ ﺃﻣﺖ ﺇﺫﻥ‪ .‬ﻭ ﹸﻳﺴ ﹼﻠﻢ ﺭﻭﺣﻪ ﻭﻫﻮ ﻗﺮﻳﺮ ﺍﻟﻌﲔ‪ ،‬ﻭﻟﺴﺎﻥ ﺣﺎﻟﻪ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺃﻋﻴﺶ ﺑﺘﻠﻚ ﺍﻷﺭﻭﺍﺡ ﻣﻦ ﺣﻴﺚ ﺍﻟﺜﻮﺍﺏ‬
‫ﻭﻻ ﺃﻣﻮﺕ ﺇﻻ ﻣﻦ ﺣﻴﺚ ﺍﻟﺬﻧﻮﺏ ﻭﺍﻵﺛﺎﻡ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٢٤‬‬
‫ﺩﺳﺘﻮﺭﻛﻢ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺃﻥ ﻗﻮﺗﻜﻢ ﺟﻤﻴﻌ ﹰﺎ ﰲ ﺍﻹﺧﻼﺹ ﻭﺍﳊﻖ‪.‬‬
‫ﺍﻋﻠﻤﻮﺍ ﱠ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻟﻘﻮﺓ ﰲ ﺍﳊﻖ ﻭﺍﻹﺧﻼﺹ‪ ،‬ﺣﺘﻰ ﺇﻥ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻞ ﳛﺮﺯﻭﻥ ﺍﻟﻘﻮ ﹶﺓ ﳌﺎ ﻳﺒﺪﻭﻥ ﻣﻦ‬
‫ﺛﺒﺎﺕ ﻭﺇﺧﻼﺹ ﰲ ﺑﺎﻃﻠﻬﻢ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺧﺪﻣﺘﻨﺎ ﻫﺬﻩ ﰲ ﺳﺒﻴﻞ ﺍﻹﻳﲈﻥ ﻭﺍﻟﻘﺮﺁﻥ ﻫﻲ ﺩﻟﻴﻞ ﺑﺬﺍﲥﺎ ﻋﲆ ﺃﻥ ﺍﻟﻘﻮﺓ ﰲ ﺍﳊﻖ‬
‫ﻭﺍﻹﺧﻼﺹ‪ .‬ﻓﴚﺀ ﻳﺴﲑ ﻣﻦ ﺍﻹﺧﻼﺹ ﰲ ﺳﺒﻴﻞ ﻫﺬﻩ ﺍﳋﺪﻣﺔ ﹸﻳﺜﺒﺖ ﺩﻋﻮﺍﻧﺎ ﻫﺬﻩ ﻭﻳﻜﻮﻥ ﺩﻟﻴ ﹰ‬
‫ﻼ‬
‫ﻋﻠﻴﻪ‪ .‬ﺫﻟﻚ‪ :‬ﻷﻥ ﻣﺎ ﻗﻤﻨﺎ ﺑﻪ ﰲ ﺃﺯﻳﺪ ﻣﻦ ﻋﴩﻳﻦ ﺳﻨﺔ ﰲ ﻣﺪﻳﻨﺘﻲ)‪ (١‬ﻭﰲ ﺇﺳﺘﺎﻧﺒﻮﻝ ﻣﻦ ﺧﺪﻣﺔ‬
‫ﰲ ﺳﺒﻴﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﴩﻋﻴﺔ‪ ،‬ﻗﺪ ﻗﻤﻨﺎ ﻣﻌﻜﻢ ﺑﺄﺿﻌﺎﻓﻪ ﻣﺎﺋﺔ ﻣﺮﺓ ﻫﻨﺎ )‪ (٢‬ﰲ ﻏﻀﻮﻥ ﺛﲈﲏ‬
‫ﺳﻨﻮﺍﺕ‪ .‬ﻋﻠﻤ ﹰﺎ ﺑﺄﻥ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﻌﺎﻭﻧﻮﻧﻨﻲ ﻫﻨﺎﻙ ﻫﻢ ﺃﻛﺜﺮ ﻣﺎﺋﺔ ﻣﺮﺓ ﺑﻞ ﺃﻟﻒ ﻣﺮﺓ ﳑﻦ ﻳﻌﺎﻭﻧﻮﻧﻨﻲ‬
‫ﻫﻨﺎ‪ .‬ﱠ‬
‫ﺇﻥ ﺧﺪﻣﺎﺗﻨﺎ ﻫﻨﺎ ﰲ ﺛﲈﲏ ﺳﻨﻮﺍﺕ ﻣﻊ ﺃﻧﻨﻲ ﻭﺣﻴﺪ ﻏﺮﻳﺐ ﺷﺒﻪ ﺃ ﹼﻣﻲ)‪ (٣‬ﻭﲢﺖ ﺭﻗﺎﺑﺔ ﻣﻮﻇﻔﲔ ﻻ‬
‫ﺇﻧﺼﺎﻑ ﳍﻢ ﻭﲢﺖ ﻣﻀﺎﻳﻘﺎﲥﻢ ﻗﺪ ﺃﻛﺴﺒﺘﻨﺎ ﺑﻔﻀﻞ ﺍﷲ ﻗﻮﺓ ﻣﻌﻨﻮﻳﺔ ﺃﻇﻬﺮﺕ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺍﻟﻔﻼﺡ ﺑﲈﺋﺔ‬
‫ﻟﺪﻱ ﻗﻨﺎﻋﺔ ﺗﺎﻣﺔ ﻣﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﻮﻓﻴﻖ ﺍﻹﳍﻲ ﻟﻴﺲ ﹼﺇﻻ ﻣﻦ‬
‫ﺿﻌﻒ ﳑﺎ ﻛﺎﻥ ﻋﻠﻴﻪ ﺳﺎﺑﻘ ﹰﺎ‪ ،‬ﻟﺬﺍ ﺣﺼﻠﺖ ﹼ‬
‫ﺻﻤﻴﻢ ﺇﺧﻼﺻﻜﻢ‪ .‬ﻭﺇﻧﻨﻲ ﺃﻋﱰﻑ ﺑﺄﻧﻜﻢ ﺃﻧﻘﺬﲤﻮﲏ ﺑﺈﺧﻼﺻﻜﻢ ﺍﻟﺘﺎﻡ ‪-‬ﺇﱃ ﺣﺪ ﻣﺎ‪ -‬ﻣﻦ ﺍﻟﺮﻳﺎﺀ‪،‬‬
‫ﺫﻟﻚ ﺍﻟﺪﺍﺀ ﺍﻟﻮﺑﻴﻞ ﺍﻟﺬﻱ ﻳﺪﺍﻋﺐ ﺍﻟﻨﻔﺲ ﲢﺖ ﺳﺘﺎﺭ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺼﻴﺖ‪ .‬ﻧﺴﺄﻝ ﺍﷲ ﺃﻥ ﻳﻮﻓﻘﻜﻢ‬
‫ﺟﻤﻴﻌ ﹰﺎ ﺇﱃ ﺍﻹﺧﻼﺹ ﺍﻟﻜﺎﻣﻞ ﻭﺗﻘﺤﻤﻮﲏ ﻓﻴﻪ ﻣﻌﻜﻢ‪.‬‬
‫ﺃﻥ ﺍﻹﻣﺎﻡ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ )ﻗﺪﺱ ﺍﷲ ﴎﻩ(‪ ،‬ﻗﺪ ﺗﻮﺟﻬﺎ‬
‫ﺗﻌﻠﻤﻮﻥ ﱠ‬
‫ﺇﻟﻴﻜﻢ ﻭﻧﻈﺮﺍ ﺑﻌﲔ ﺍﻟﻠﻄﻒ ﻭﺍﻻﻫﺘﲈﻡ ﻭﺍﻟﺘﺴﻠﻴﺔ ﰲ ﻛﺮﺍﻣﺎﲥﲈ ﺍﳋﺎﺭﻗﺔ‪ ،‬ﻭﻳﺒﺎﺭﻛﺎﻥ ﺧﺪﻣﺎﺗﻜﻢ‬
‫ﻣﻌﻨﻰ‪ .‬ﻓﻼ ﻳﺴﺎﻭﺭﻧﹼﻜﻢ ﺍﻟﺸﻚ ﰲ ﺃﻥ ﺫﻟﻚ ﺍﻟﺘﻮﺟﻪ ﻭﺍﻻﻟﺘﻔﺎﺕ ﻭﺍﻟﺘﺴﻠﻴﺔ ﻟﻴﺲ ﹼﺇﻻ ﺑﲈ ﺗﺘﻤﺘﻌﻮﻥ ﺑﻪ‬
‫ﹰ‬
‫ﻣﻦ ﺇﺧﻼﺹ‪ .‬ﻓﺈﻥ ﺃﻓﺴﺪﺗﻢ ﻫﺬﺍ ﺍﻹﺧﻼﺹ ﻣﺘﻌﻤﺪﻳﻦ‪ ،‬ﺗﺴﺘﺤﻘﻮﻥ ﺇﺫﻥ ﻟﻄﲈﲥﲈ‪ .‬ﺗﺬﻛﹼﺮﻭﺍ ﺩﺍﺋﻤ ﹰﺎ‬
‫»ﻟﻄﲈﺕ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ« ﺍﻟﺘﻲ ﻫﻲ ﰲ »ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺎﴍﺓ«‪ .‬ﻭﻟﻮ ﺃﺭﺩﺗﻢ ﺃﻥ ﻳﻈﻞ ﻫﺬﺍﻥ ﺍﻟﻔﺎﺿﻼﻥ‬
‫ﻭﻇﻬﻴﺮﻳﻦ ﻣﻌﻨﻮﻳﲔ ﻟﻜﻢ ﻓﺎﻇﻔﺮﻭﺍ ﺑﺎﻹﺧﻼﺹ ﺍﻷﺗﻢ ﺑﺎﻣﺘﺜﺎﻟﻜﻢ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬ ‫ﹶ‬ ‫ﺃﺳﺘﺎ ﹶﺫﻳﻦ‬
‫﴿ ‪) ﴾Ë Ê É‬ﺍﳊﴩ‪ .(٩ :‬ﺃﻱ ﻋﻠﻴﻜﻢ ﺃﻥ ﺗﻔﻀﻠﻮﺍ ﺇﺧﻮﺍﻧﻜﻢ ﻋﲆ ﺃﻧﻔﺴﻜﻢ ﰲ‬
‫ﻭﺍﻟﺘﻮﺟﻪ‪ ،‬ﺣﺘﻰ ﰲ ﺍﳌﻨﺎﻓﻊ ﺍﳌﺎﺩﻳﺔ ﺍﻟﺘﻲ ﲥﺶ ﳍﺎ ﺍﻟﻨﻔﺲ ﻭﺗﺮﺗﺎﺡ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﹼ‬ ‫ﺍﳌﺮﺍﺗﺐ ﻭﺍﳌﻨﺎﺻﺐ ﻭﺍﻟﺘﻜﺮﻳﻢ‬
‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﻣﺪﻳﻨﺔ »ﻭﺍﻥ« ﰲ ﺟﻨﻮﺏ ﴍﻗﻲ ﺗﺮﻛﻴﺎ‪.‬‬
‫)‪ (٢‬ﺍﳌﻘﺼﻮﺩ ﻗﺮﻳﺔ »ﺑﺎﺭﻻ« ﰲ ﻏﺮﰊ ﺗﺮﻛﻴﺎ ﻧﻔﻲ ﺇﻟﻴﻬﺎ ﺳﻨﺔ ‪.١٩٢٦‬‬
‫)‪ (٣‬ﺍﳌﻘﺼﻮﺩ ﺭﺩﺍﺀﺓ ﺍﳋﻂ‪.‬‬
‫‪٢٢٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺑﻞ ﰲ ﺗﻠﻚ ﺍﳌﻨﺎﻓﻊ ﺍﻟﺘﻲ ﻫﻲ ﺧﺎﻟﺼﺔ ﺯﻛﻴﺔ ﻛﺘﻌﻠﻴﻢ ﺣﻘﺎﺋﻖ ﺍﻹﻳﲈﻥ ﺇﱃ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻼ ﺗﺘﻄﻠﻌﻮﺍ ﻣﺎ‬
‫ﺍﺳﺘﻄﻌﺘﻢ ﺃﻥ ﻳﺘﻢ ﺫﻟﻚ ﺑﺄﻳﺪﻳﻜﻢ‪ ،‬ﺑﻞ ﺍﺭﺿﻮﺍ ﻭﺍﻃﻤﺌﻨﻮﺍ ﺃﻥ ﻳﺘﻢ ﺫﻟﻚ ﺑﻴﺪ ﻏﲑﻛﻢ ﻟﺌﻼ ﻳﺘﴪﺏ‬
‫ﺍﻹﻋﺠﺎﺏ ﺇﱃ ﺃﻧﻔﺴﻜﻢ‪ .‬ﻭﺭﺑﲈ ﻳﻜﻮﻥ ﻟﺪ￯ ﺃﺣﺪﻛﻢ ﺍﻟﺘﻄﻠﻊ ﻟﻠﻔﻮﺯ ﺑﺎﻟﺜﻮﺍﺏ ﻭﺣﺪﻩ‪ ،‬ﻓﻴﺤﺎﻭﻝ ﺃﻥ‬
‫ﹸ‬
‫ﻳﺒﲔ ﺃﻣﺮ ﹰﺍ ﻣﻬﻤ ﹰﺎ ﰲ ﺍﻹﻳﲈﻥ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺮﻏﻢ ﺃﻥ ﻫﺬﺍ ﻻ ﺇﺛﻢ ﻓﻴﻪ ﻭﻻ ﴐﺭ ﻓﻘﺪ ﻳﻌﻜﺮ ﺻﻔﻮ ﺍﻹﺧﻼﺹ‬
‫ﻓﻴﲈ ﺑﻴﻨﻜﻢ‪.‬‬
‫ﺩﺳﺘﻮﺭﻛﻢ ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﻭﺗﺼﻮﺭﻫﺎ ﰲ ﺃﻧﻔﺴﻜﻢ‪ ،‬ﻭﻋﺪﹼ ﻓﻀﺎﺋﻠﻬﻢ ﰲ‬
‫ﹼ‬ ‫ﻫﻮ ﺍﻻﻓﺘﺨﺎﺭ ﺷﺎﻛﺮﻳﻦ ﺑﻤﺰﺍﻳﺎ ﺇﺧﻮﺍﻧﻜﻢ‪،‬‬
‫ﺫﻭﺍﺗﻜﻢ‪.‬‬
‫ﻫﻨﺎﻙ ﺍﺻﻄﻼﺣﺎﺕ ﺗﺪﻭﺭ ﺑﲔ ﺍﳌﺘﺼﻮﻓﺔ ﺃﻣﺜﺎﻝ‪» :‬ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﻟﺸﻴﺦ«‪» ،‬ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﻟﺮﺳﻮﻝ«‪.‬‬
‫ﲨﻴﻞ ﻳﻨﺎﺳﺐ ﻣﺴ ﹶﻠﻜﻨﺎ ﻭﻣﻨﻬﺠﻨﺎ ﺗﻤﺎﻣ ﹰﺎ‪ .‬ﺃﻱ‬
‫ﻭﺃﻧﺎ ﻟﺴﺖ ﺻﻮﻓﻴ ﹰﺎ‪ ،‬ﻭﻟﻜﻦ »ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﻹﺧﻮﺍﻥ« ﺩﺳﺘﻮﺭ ﹲ‬
‫ﺃﻥ ﻳﻔﻨﻰ ﻛﻞ ﰲ ﺍﻵﺧﺮ‪ ،‬ﺃﻱ ﺃﻥ ﻳﻨﺴﻰ ﻛﻞ ﺃﺥ ﺃﺣﺎﺳﻴﺴﻪ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪ ،‬ﻭﻳﻌﻴﺶ ﻓﻜﺮ ﹰﺍ ﻣﻊ ﻣﺰﺍﻳﺎ ﺇﺧﻮﺍﻧﻪ‬
‫ﻭﻓﻀﺎﺋﻠﻬﻢ‪ .‬ﺣﻴﺚ ﺇﻥ ﺃﺳﺎﺱ ﻣﺴﻠﻜﻨﺎ ﻭﻣﻨﻬﺠﻨﺎ ﻫﻮ »ﺍﻷﺧﻮﺓ« ﰲ ﺍﷲ‪ ،‬ﻭﺃﻥ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺘﻲ ﺗﺮﺑﻄﻨﺎ‬
‫ﻫﻲ ﺍﻷﺧﻮﺓ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻭﻟﻴﺴﺖ ﻋﻼﻗﺔ ﺍﻷﺏ ﻣﻊ ﺍﻻﺑﻦ ﻭﻻ ﻋﻼﻗﺔ ﺍﻟﺸﻴﺦ ﻣﻊ ﺍﳌﺮﻳﺪ‪ .‬ﻭﺇﻥ ﻛﺎﻥ ﻻﺑﺪ‬
‫ﻓﻤﺠﺮﺩ ﺍﻟﻌﻼﻗﺔ ﺑﺎﻷﺳﺘﺎﺫ‪ .‬ﻭﻣﺎ ﺩﺍﻡ ﻣﺴﻠﻜﻨﺎ ﻫﻮ »ﺍﳋﻠﻴﻠﻴﺔ« ﻓﻤﴩﺑﻨﺎ ﺇﺫﻥ »ﺍﻟﺨ ﱠﻠﺔ«‪ .‬ﻭﺍﳋﻠﺔ ﺗﻘﺘﴤ‬
‫ﺻﺪﻳﻘ ﹰﺎ ﺻﺪﻭﻗ ﹰﺎ‪ ،‬ﻭﺭﻓﻴﻘ ﹰﺎ ﻣﻀﺤﻴ ﹰﺎ‪ ،‬ﻭﺃﺧ ﹰﺎ ﺷﻬﻤ ﹰﺎ ﻏﻴﻮﺭ ﹰﺍ‪ ..‬ﻭﺃﺱ ﺍﻷﺳﺎﺱ ﳍﺬﻩ ﺍﳋﻠﺔ ﻫﻮ ﺍﻹﺧﻼﺹ‬
‫ﺍﻟﺘﺎﻡ‪ .‬ﻓﻤﻦ ﻳﻘﺼﺮ ﻣﻨﻜﻢ ﻓﻴﻪ ﻓﻘﺪ ﻫﻮ￯ ﻣﻦ ﻋﲆ ﺑﺮﺝ ﺍﳋﻠﺔ ﺍﻟﻌﺎﱄ‪ ،‬ﻭﻟﺮﺑﲈ ﻳﱰﺩ￯ ﰲ ﹴ‬
‫ﻭﺍﺩ ﺳﺤﻴﻖ‪،‬‬ ‫ﹼ‬
‫ﺇﻥ ﺍﻟﻄﺮﻳﻖ ﻃﺮﻳﻘﺎﻥ‪ ،‬ﻓﻤﻦ ﻳﻔﺎﺭﻗﻨﺎ ﺍﻵﻥ ﰲ ﻣﺴﻠﻚ ﺍﻹﺧﻼﺹ‬ ‫ﺇﺫ ﻻ ﻣﻮﺿﻊ ﰲ ﺍﳌﻨﺘﺼﻒ‪ .‬ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺍﻟﺘﺎﻡ ‪-‬ﻭﻫﻮ ﺍﳉﺎﺩﺓ ﺍﻟﻜﱪ￯ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ -‬ﻓﺮﺑﲈ ﻳﻜﻮﻥ ﻣﻦ ﺍﻟﺬﻳﻦ ﳜﺪﻣﻮﻥ ﺍﻹﳊﺎﺩ ﺃﻋﺪﺍ ﹶﺀ ﺍﻟﻘﺮﺁﻥ‬
‫ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ‪.‬‬
‫ﻓﺎﻟﺬﻳﻦ ﺩﺧﻠﻮﺍ ﻣﻴﺪﺍﻥ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﳌﻘﺪﺳﺔ ﺑﻮﺳﺎﻃﺔ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻻ ﳞﻮﻭﻥ‬
‫ﺍﻟﻨﻮﺭ ﻭﺍﻹﺧﻼﺹ ﻭﺍﻹﻳﲈﻥ ﻗﻮﺓ‪.‬‬
‫ﺑﺈﺫﻥ ﺍﷲ ﰲ ﻣﺜﻞ ﺗﻠﻚ ﺍﳍﺎﻭﻳﺔ‪ ،‬ﺑﻞ ﺳﻴﻤﺪﻭﻥ ﹶ‬
‫ﻓﻴﺎ ﺇﺧﻮﰐ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ!‬
‫ﺇﻥ ﺃﻫﻢ ﺳﺒﺐ ﻟﻜﺴﺐ ﺍﻹﺧﻼﺹ ﻭﺃﻋﻈﻢ ﻭﺳﻴﻠﺔ ﻣﺆﺛﺮﺓ ﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﻠﻴﻪ ﻫﻮ‪» :‬ﺭﺍﺑﻄﺔ‬ ‫ﱠ‬
‫ﹺ‬
‫ﺍﳌﻮﺕ«‪ .‬ﻓﻜﲈ ﺃﻥ ﻃﻮﻝ ﺍﻷﻣﻞ ﹸﻳﺜﻠﻢ ﺍﻹﺧﻼﺹ ﻭﻳﻔﺴﺪﻩ ﻭﻳﺴﻮﻕ ﺇﱃ ﹸﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻭﺇﱃ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٢٦‬‬
‫»ﺭﺍﺑﻄﺔ ﺍﳌﻮﺕ« ﺗﻨ ﹼﻔﺮ ﻣﻦ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﲡﻌﻞ ﺍﳌﺮﺍﺑﻂ ﻣﻌﻪ ﳛﺮﺯ ﺍﻹﺧﻼﺹ‪ .‬ﺇﺫ ﺗﺨ ﹼﻠﺼﻪ ﻣﻦ ﺩﺳﺎﺋﺲ‬
‫ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺬﻛﺮ ﻣﻮﺗﻪ ﻭﺑﻤﻼﺣﻈﺔ ﻓﻨﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻭﺍﳍﺎ‪ .‬ﻫﺬﺍ ﻭﻟﻘﺪ ﺍﲣﺬ ﺍﳌﺘﺼﻮﻓﺔ‬
‫ﻭﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻠﻤﻴﺔ »ﺭﺍﺑﻄﺔ ﺍﳌﻮﺕ« ﺃﺳﺎﺳ ﹰﺎ ﰲ ﻣﻨﻬﺞ ﺳﻠﻮﻛﻬﻢ‪ ،‬ﻭﺫﻟﻚ ﺑﲈ ﺗﻌ ﹼﻠﻤﻮﻩ ﻣﻦ‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾ q p o n﴿ :‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٨٥ :‬ﻭ ﴿‪﴾Ö Õ Ô Ó‬‬
‫)ﺍﻟﺰﻣﺮ‪ (٣٠ :‬ﻓﺄﺯﺍﻟﻮﺍ ﺑﺘﻠﻚ ﺍﻟﺮﺍﺑﻄﺔ ﺗﻮﻫﻢ ﺍﻟﺒﻘﺎﺀ ﻭﺣﻠﻢ ﺍﻷﺑﺪﻳﺔ ﺍﻟﺬﻱ ﻳﻮﻟﺪ ﻃﻮﻝ ﺍﻷﻣﻞ‪ ،‬ﺣﻴﺚ‬
‫ﺍﻓﱰﺿﻮﺍ ﺧﻴﺎﻻﹰ ﻭﺗﺼﻮﺭﻭﺍ ﺃﻧﻔﺴﻬﻢ ﺃﻣﻮﺍﺗ ﹰﺎ‪ ..‬ﻓﺎﻵﻥ ﹸﻳﻐﺴﻠﻮﻥ‪ ..‬ﻭﺍﻵﻥ ﻳﻮﺿﻌﻮﻥ ﰲ ﺍﻟﻘﱪ‪ ..‬ﻭﺣﻴﻨﲈ‬
‫ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﲠﺬﺍ ﺍﻟﺘﺨﻴﻞ ﺃﻛﺜﺮ ﻓﺘﺘﺨﲆ ﺷﻴﺌ ﹰﺎ ﻓﺸﻴﺌ ﹰﺎ ﻋﻦ ﺁﻣﺎﳍﺎ‬
‫ﹸ‬ ‫ﻳﺘﻔﻜﺮﻭﻥ ﲠﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺗﺘﺄﺛﺮ‬
‫ﺍﻟﻌﺮﻳﻀﺔ‪ .‬ﻓﻠﻬﺬﻩ ﺍﻟﺮﺍﺑﻄﺔ ﺇﺫﻥ ﻓﻮﺍﺋﺪ ﲨﺔ ﻭﻣﻨﺎﻓﻊ ﺷﺘﻰ‪ .‬ﻭﻳﻜﻔﻰ ﺃﻥ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ ﻳﺮﺷﺪﻧﺎ ﺇﻟﻴﻬﺎ‬
‫ﺍﺕ(‪ (١).‬ﻭﺣﻴﺚ ﺇﻥ ﻣﺴﻠﻜﻨﺎ ﺣﻘﻴﻘﺔ ﻋﻠﻤﻴﺔ ﻭﻟﻴﺴﺖ ﻃﺮﻳﻘﺔ‬‫ﻠﺬ ﹺ‬ ‫ﺑﻘﻮﻟﻪ ﷺ‪ ) :‬ﹶﺍﻛﹾﺜﹺﺮﻭﺍ ﹺﺫﻛﹾﺮ ﻫ ﹺ‬
‫ﺎﺫ ﹺﻡ ﺍ ﱠﻟ ﱠ‬ ‫ﹶ ﹶ‬ ‫ﹸ‬
‫ﺻﻮﻓﻴﺔ‪ ،‬ﻓﻼ ﻧﺮ￯ ﺃﻧﻔﺴﻨﺎ ﻣﻀﻄﺮﻳﻦ ﻣﺜﻠﻬﻢ ﺇﱃ ﻣﺒﺎﴍﺓ ﺗﻠﻚ ﺍﻟﺮﺍﺑﻄﺔ ﺑﺎﻻﻓﱰﺍﺽ ﻭﺍﳋﻴﺎﻝ‪ .‬ﻓﻀ ﹰ‬
‫ﻼ‬
‫ﻋﻦ ﺃﻥ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ﻻ ﻳﻼﺋﻢ ﻣﻨﻬﺞ ﺍﳊﻘﻴﻘﺔ‪ .‬ﺇﺫ ﺍﻟﺘﻔﻜﺮ ﺑﺎﻟﻌﻘﺒﻰ ﻟﻴﺲ ﻫﻮ ﺑﺠﻠﺐ ﺍﳌﺴﺘﻘﺒﻞ‬
‫ﺇﱃ ﺍﳊﺎﴐ ﺧﻴﺎﻻﹰ‪ ،‬ﺑﻞ ﺍﻟﺬﻫﺎﺏ ﻓﻜﺮ ﹰﺍ ﻣﻦ ﺍﳊﺎﴐ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻣﺸﺎﻫﺪﺓ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻦ ﺧﻼﻝ‬
‫ﺍﳊﺎﴐ ﺍﻟﻮﺍﻗﻊ ﻛﲈ ﻫﻮ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻼ ﺣﺎﺟﺔ ﺇﱃ ﺍﳋﻴﺎﻝ‪ ،‬ﻭﻻ ﻳﻠﺰﻡ ﺍﻻﻓﱰﺍﺽ‪ ،‬ﺇﺫ ﺍﻹﻧﺴﺎﻥ ﻳﻤﻜﻨﻪ‬
‫ﻼ ﻻ ﻳﺮ￯‬‫ﻣﺸﺎﻫﺪﺓ ﺟﻨﺎﺯﺗﻪ ﻭﻫﻲ ﺛﻤﺮﺓ ﳏﻤﻮﻟﺔ ﻋﲆ ﺷﺠﺮﺓ ﻋﻤﺮﻩ ﺍﻟﻘﺼﲑ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﺣﻮﻝ ﻧﻈﺮﻩ ﻗﻠﻴ ﹰ‬
‫ﻣﻮﺗﻪ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﻳﺮ￯ ﺃﻳﻀ ﹰﺎ ﻣﻮﺕ ﻋﴫﻩ‪ ،‬ﺣﺘﻰ ﺇﺫﺍ ﺟﺎﻝ ﺑﻨﻈﺮﻩ ﺃﻛﺜﺮ ﻳﺮ￯ ﻣﻮﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺩﻣﺎﺭﻫﺎ‪،‬‬
‫ﻭﻋﻨﺪﻫﺎ ﻳﻨﻔﺘﺢ ﺃﻣﺎﻣﻪ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻹﺧﻼﺹ ﺍﻟﺘﺎﻡ‪.‬‬
‫ﻭﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﲏ ﰲ ﺇﺣﺮﺍﺯ ﺍﻹﺧﻼﺹ ﻫﻮ‪ :‬ﺃﻥ ﻳﻜﺴﺐ ﺍﳌﺮﺀ ﺣﻀﻮﺭ ﹰﺍ ﻭﺳﻜﻴﻨﺔ ﺑﺎﻹﻳﲈﻥ‬
‫ﺍﻟﺘﺤﻘﻴﻘﻲ ﻭﺑﺎﻟﻠﻤﻌﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﻋﻦ »ﺍﻟﺘﻔﻜﺮ ﺍﻹﻳﲈﲏ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ«‪ .‬ﻫﺬﺍ ﺍﻟﺘﺄﻣﻞ ﻳﺴﻮﻕ ﺻﺎﺣﺒﻪ‬
‫ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ؛ ﻓﺘﻨﺴﻜﺐ ﺍﻟﻄﻤﺄﻧﻴﻨ ﹸﺔ ﻭﺍﻟﺴﻜﻴﻨﺔ ﰲ ﺍﻟﻘﻠﺐ‪ .‬ﺣﻘ ﹰﺎ ﱠ‬
‫ﺇﻥ ﺗﻠﻤﻊ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‬
‫ﻣﻦ ﺍﻟﺘﺄﻣﻞ ﰲ ﻓﻜﺮ ﺍﻹﻧﺴﺎﻥ ﳚﻌﻠﻪ ﻳﻔﻜﺮ ﺩﺍﺋﻤ ﹰﺎ ﰲ ﺣﻀﻮﺭ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺣﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺭﺅﻳﺘﻪ ﻟﻪ‪ ،‬ﺃﻱ‬
‫ﹴ‬
‫ﻋﻨﺪﺋﺬ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﻻ ﻳﺴﺘﻤﺪ ﻣﻦ ﺳﻮﺍﻩ‪ .‬ﺣﻴﺚ ﺇﻥ ﺍﻟﻨﻈﺮ‬ ‫ﺃﻧﻪ ﺣﺎﴐ ﻭﻧﺎﻇﺮ ﺇﻟﻴﻪ ﺩﺍﺋﻤ ﹰﺎ؛ ﻓﻼ ﻳﻠﺘﻔﺖ‬
‫ﻭﺍﻻﻟﺘﻔﺎﺕ ﺇﱃ ﻣﺎ ﺳﻮﺍﻩ ﹼ‬
‫ﻳﺨﻞ ﺑﺄﺩﺏ ﺍﳊﻀﻮﺭ ﻭﺳﻜﻴﻨﺔ ﺍﻟﻘﻠﺐ‪ .‬ﻭﲠﺬﺍ ﻳﻨﺠﻮ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺮﻳﺎﺀ‬
‫ﻭﻳﺘﺨﻠﺺ ﻣﻨﻪ‪ ،‬ﻓﻴﻈﻔﺮ ﺑﺎﻹﺧﻼﺹ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬

‫)‪ (١‬ﺍﻟﱰﻣﺬ￯‪ ،‬ﺻﻔﺎﺕ ﺍﻟﻘﻴﺎﻣﺔ ‪ ،٢٦‬ﺍﻟﺰﻫﺪ ‪٤‬؛ ﺍﻟﻨﺴﺎﺋﻲ‪ ،‬ﺍﳉﻨﺎﺋﺰ ‪٣‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﻟﺰﻫﺪ ‪٣١‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٢٩٢ /٢‬‬
‫ﻭﻣﻌﻨﻰ ﻫﺎﺫﻡ‪ :‬ﻗﺎﻃﻊ‪.‬‬
‫‪٢٢٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﱡ‬
‫ﻭﺣﻆ ﻛﻞ ﺷﺨﺺ ﻣﺎ‬ ‫ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ ﻓﻔﻲ ﻫﺬﺍ »ﺍﻟﺘﺄﻣﻞ« ﺩﺭﺟﺎﺕ ﻛﺜﲑﺓ ﻭﻣﺮﺍﺗﺐ ﻋﺪﺓ‪.‬‬
‫ﻳﻜﺴﺒﻪ‪ ،‬ﻭﺭﺑﺤﻪ ﻣﺎ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻪ ﺣﺴﺐ ﻗﺎﺑﻠﻴﺎﺗﻪ ﻭﻗﺪﺭﺍﺗﻪ‪.‬‬
‫ﻧﻜﺘﻔﻲ ﲠﺬﺍ ﺍﻟﻘﺪﺭ ﻭﻧﺤﻴﻞ ﺇﱃ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺣﻴﺚ ﺫﻛﺮﺕ ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺣﻮﻝ ﺍﻟﻨﺠﺎﺓ‬
‫ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﻭﺇﺣﺮﺍﺯ ﺍﻹﺧﻼﺹ‪.‬‬
‫ﺳﻨﹸﺒﲔ ﺑﺎﺧﺘﺼﺎﺭ ﺑﻌﻀ ﹰﺎ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻌﺪﻳﺪﺓ ﺍﻟﺘﻲ ﲣﻞ ﺑﺎﻹﺧﻼﺹ ﻭﲤﻨﻌﻪ‪ ،‬ﻭﺗﺴﻮﻕ ﺇﱃ‬
‫ﺍﻟﺮﻳﺎﺀ ﻭﺗﺪﻓﻊ ﺇﻟﻴﻪ‪:‬‬

‫ﺍﳌﺎﻧﻊ ﺍﻷﻭﻝ ﻟﻺﺧﻼﺹ‬

‫ﺍﳊﺴﺪ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﺍﳌﺎﺩﻳﺔ‪ .‬ﻫﺬﺍ ﺍﳊﺴﺪ ﻳﻔﺴﺪ ﺍﻹﺧﻼﺹ ﺗﺪﺭﻳﺠﻴ ﹰﺎ‪ ،‬ﺑﻞ ﻳﺸﻮﻩ ﹶ‬
‫ﻧﺘﺎﺋﺞ‬
‫ﺍﻟﻤﻨﺎﻓﻊ ﺍﳌﺎﺩﻳﺔ ﺃﻳﻀ ﹰﺎ‪.‬‬
‫ﹶ‬ ‫ﻳﻔﻮﺕ ﺣﺘﻰ ﺗﻠﻚ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﺑﻞ ﹼ‬
‫ﺍﻟﺘﻮﻗﻴﺮ ﻭﺍﻟﻘﺪﺭ ﻟﻠﻌﺎﻣﻠﲔ ﺑﺠﺪ ﻟﻠﺤﻘﻴﻘﺔ ﻭﺍﻵﺧﺮﺓ‪،‬‬
‫ﹶ‬ ‫ﻧﻌﻢ‪ ،‬ﻟﻘﺪ ﲪﻠﺖ ﻫﺬﻩ ﺍﻷﻣﺔ ﺩﺍﺋﻤ ﹰﺎ‬
‫ﻼ‪ ،‬ﻭﺫﻟﻚ ﺑﻨ ﹼﻴﺔ ﻣﺸﺎﺭﻛﺘﻬﻢ ﰲ ﺗﻠﻚ ﺍﻷﻋﲈﻝ ﻭﺍﳋﺪﻣﺎﺕ ﺍﻟﺼﺎﺩﻗﺔ ﺍﳋﺎﻟﺼﺔ‬ ‫ﻭﻣﺪﺕ ﳍﻢ ﻳﺪﹶ ﺍﻟﻌﻮﻥ ﻓﻌ ﹰ‬
‫ﻟﻮﺟﻪ ﺍﷲ‪ .‬ﻓﻘﺪﻣﺖ ﳍﻢ ﻫﺪﺍﻳﺎ ﻭﺻﺪﻗﺎﺕ ﻟﺪﻓﻊ ﺣﺎﺟﺎﲥﻢ ﺍﳌﺎﺩﻳﺔ ﻭﻟﺌﻼ ﻳﻨﺸﻐﻠﻮﺍ ﲠﺎ ﻋﻦ ﺧﺪﻣﺎﲥﻢ‬
‫ﺍﳉﻠﻴﻠﺔ؛ ﻓﺄﻇﻬﺮﻭﺍ ﺑﺬﻟﻚ ﻣﺎ ﻳﻜﻨﹼﻮﻧﻪ ﻣﻦ ﺍﺣﱰﺍﻡ ﻟﻠﻌﺎﻣﻠﲔ ﰲ ﺳﺒﻴﻞ ﺍﷲ؛ ﹼﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺎﻋﺪﺍﺕ‬
‫ﻭﺍﳌﻨﺎﻓﻊ ﳚﺐ ﹼﺃﻻ ﺗﹸﻄ ﹶﻠﺐ ﻗﻂ‪ ،‬ﺑﻞ ﺗﹸﻮﻫﺐ‪ .‬ﻓﻼ ﹸﻳﺴﺄﻝ ﺣﺘﻰ ﺑﻠﺴﺎﻥ ﺍﳊﺎﻝ ﻛﻤﻦ ﻳﻨﺘﻈﺮﻫﺎ ﻗﻠﺒ ﹰﺎ‪ .‬ﻭﺇﻧﲈ‬
‫ﻳﺪﺧﻞ ﺿﻤﻦ ﺍﻟﻨﻬﻲ ﺍﻹﳍﻲ‬ ‫ﹶ‬ ‫ﺇﺧﻼﺹ ﺍﳌﺮﺀ ﻭﺍﻧﺘﻘﺾ‪ ،‬ﻭﻛﺎﺩ‬
‫ﹸ‬ ‫ﻭﺇﻻ ﹼ‬
‫ﺍﺧﺘﻞ‬ ‫ﺗﹸﻌﻄﻰ ﻣﻦ ﺣﻴﺚ ﻻ ﳛﺘﺴﺐ ﹼ‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴾ ^ ] \ [ Z ﴿ :‬ﻓﻴﺤﺒﻂ ﻗﺴﻢ ﻣﻦ ﺃﻋﲈﻟﻪ‪ .‬ﻓﺎﻟﺮﻏﺒﺔ ﰲ ﻫﺬﻩ ﺍﳌﻨﺎﻓﻊ‬
‫ﺍﳌﺎﺩﻳﺔ ﻭﺗﺮ ﹼﻗﺒﻬﺎ ﺑﺪﺍﻓﻊ ﻣﻦ ﺃ ﹶﺛﺮﺓ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﻭﺣﺮﺻﻬﺎ ﻋﲆ ﻛﺴﺐ ﺍﳌﻨﺎﻓﻊ ﻟﺬﺍﲥﺎ‪ ،‬ﺗﺜﲑ ﻋﺮﻕ‬
‫ﺍﳊﺴﺪ ﻭﲢﺮﻙ ﻧﻮﺍﺯﻋﻪ ﲡﺎﻩ ﺃﺧﻴﻪ ﺍﳊﻘﻴﻘﻲ ﻭﺻﺎﺣﺒﻪ ﺍﳌﺨﻠﺺ ﰲ ﺍﳋﺪﻣﺔ ﺍﻹﻳﲈﻧﻴﺔ‪ ،‬ﻓﻴﻔﺴﺪ ﺇﺧﻼﺻﻪ‬
‫ﻭﻳﻔﻘﺪ ﻗﺪﺳﻴﺔ ﺩﻋﻮﺗﻪ ﷲ‪ ،‬ﻭﻳﺘﺨﺬ ﻃﻮﺭ ﹰﺍ ﻣﻨ ﹼﻔﺮ ﹰﺍ ﻟﺪ￯ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺑﻞ ﻳﻔﻘﺪ ﺍﳌﻨﺎﻓﻊ ﺍﳌﺎﺩﻳﺔ ﺃﻳﻀ ﹰﺎ‪..‬‬
‫ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ ﻓﺎﳌﺴﺄﻟﺔ ﻃﻮﻳﻠﺔ‪.‬‬
‫ﺳﺮ ﺍﻹﺧﻼﺹ ﻭﻳﺪﻳﻢ ﺍﻟﻮﻓﺎﻕ ﺍﻟﺼﺎﺩﻕ ﺑﲔ ﺇﺧﻮﰐ ﺍﻟﺼﺎﺩﻗﲔ‪ .‬ﺃﺫﻛﺮﻩ‬
‫ﻭﺳﺄﺫﻛﺮ ﻣﺎ ﻳﺰﻳﺪ ﹼ‬
‫ﺿﻤﻦ ﻣﺜﺎﻟﲔ‪:‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٢٨‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ ﻹﺩﺍﻣﺔ ﺍﻹﺧﻼﺹ‪:‬‬
‫ﻟﻘﺪ ﺍﲣﺬ ﺃﺭﺑﺎﺏ ﺍﻟﺪﻧﻴﺎ »ﺍﻻﺷﱰﺍﻙ ﰲ ﺍﻷﻣﻮﺍﻝ« ﻗﺎﻋﺪﺓ ﻳﺴﱰﺷﺪﻭﻥ ﲠﺎ ﻷﺟﻞ ﺍﳊﺼﻮﻝ‬
‫ﻋﲆ ﺛﺮﻭﺓ ﻃﺎﺋﻠﺔ ﺃﻭ ﻗﻮﺓ ﺷﺪﻳﺪﺓ‪ ،‬ﺑﻞ ﺍﲣﺬ ﹶﻣﻦ ﳍﻢ ﺍﻟﺘﺄﺛﲑ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ ‪-‬ﻣﻦ ﺃﺷﺨﺎﺹ‬
‫ﺃﻭ ﲨﺎﻋﺎﺕ ﻭﺑﻌﺾ ﺍﻟﺴﺎﺳﺔ‪ -‬ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺭﺍﺋﺪ ﹰﺍ ﳍﻢ‪ .‬ﻭﻛﺴﺒﻮﺍ ﻧﺘﻴﺠﺔ ﺍﺗﹼﺒﺎﻋﻬﻢ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‬
‫ﻗﻮﺓ ﻫﺎﺋﻠﺔ ﻭﺍﻧﺘﻔﻌﻮﺍ ﻣﻨﻬﺎ ﻧﻔﻌ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ‪ ،‬ﺭﻏﻢ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺃﴐﺍﺭ ﻭﺍﺳﺘﻌﲈﻻﺕ ﺳﻴﺌﺔ‪ ،‬ﺫﻟﻚ ﻷﻥ‬
‫ﻣﺎﻫﻴ ﹶﺔ ﺍﻻﺷﱰﺍﻙ ﻻ ﺗﺘﻐﲑ ﺑﺎﳌﺴﺎﻭﺉ ﻭﺍﻷﴐﺍﺭ ﺍﻟﺘﻲ ﻓﻴﻬﺎ‪ ،‬ﻷﻥ ﻛﻞ ﺷﺨﺺ ‪-‬ﻭﻓﻖ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ‪-‬‬
‫ﳛﺴﺐ ﻧﻔﺴﻪ ﺑﻤﺜﺎﺑﺔ ﺍﳌﺎﻟﻚ ﳉﻤﻴﻊ ﺍﻷﻣﻮﺍﻝ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺯﺍﻭﻳﺔ ﻣﺸﺎﺭﻛﺘﻪ ﰲ ﺍﳌﺎﻝ ﻭﻣﻦ ﺟﻬﺔ ﻣﺮﺍﻗﺒﺘﻪ‬
‫ﻭﺇﴍﺍﻓﻪ ﻋﻠﻴﻪ‪ ،‬ﺑﺎﻟﺮﻏﻢ ﺃﻧﻪ ﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻨﺘﻔﻊ ﻣﻦ ﲨﻴﻊ ﺍﻷﻣﻮﺍﻝ‪ ..‬ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ ﻓﺈﻥ ﻫﺬﻩ‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﺇﺫﺍ ﺩﺧﻠﺖ ﰲ ﺍﻷﻋﲈﻝ ﺍﻷﺧﺮﻭﻳﺔ ﻓﺴﺘﻜﻮﻥ ﻣﺤﻮﺭ ﹰﺍ ﳌﻨﺎﻓﻊ ﺟﻠﻴﻠﺔ ﺑﻼ ﻣﺴﺎﻭﺉ ﻭﻻ ﴐﺭ‪.‬‬
‫ﻷﻥ ﲨﻴﻊ ﺗﻠﻚ ﺍﻷﻣﻮﺍﻝ ﺍﻷﺧﺮﻭﻳﺔ ﲢﻤﻞ ﴎ ﺍﻟﺪﺧﻮﻝ ﺑﺘﲈﻣﻬﺎ ﰲ ﺣﻮﺯﺓ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻷﻓﺮﺍﺩ‬
‫ﺍﳌﺸﱰﻛﲔ ﻓﻴﻬﺎ‪ ،‬ﺩﻭﻥ ﻧﻘﺼﺎﻥ ﺃﻭ ﲡﺰﺋﺔ‪.‬‬
‫ﻭﻟﻨﻔﻬﻢ ﻫﺬﺍ ﺑﻤﺜﺎﻝ‪:‬‬
‫ﺍﺷﱰﻙ ﺧﻤﺴ ﹸﺔ ﺃﺷﺨﺎﺹ ﰲ ﺇﺷﻌﺎﻝ ﻣﺼﺒﺎﺡ ﺯﻳﺘﻲ‪ .‬ﻓﻮﻗﻊ ﻋﲆ ﺃﺣﺪﻫﻢ ﺇﺣﻀﺎﺭ ﺍﻟﻨﻔﻂ‪،‬‬
‫ﻭﻋﲆ ﺍﻵﺧﺮ ﺍﻟﻔﺘﻴﻠﺔ‪ ،‬ﻭﻋﲆ ﺍﻟﺜﺎﻟﺚ ﺯﺟﺎﺟﺔ ﺍﳌﺼﺒﺎﺡ‪ ،‬ﻭﻋﲆ ﺍﻟﺮﺍﺑﻊ ﺍﳌﺼﺒﺎﺡ ﻧﻔﺴﻪ ﻭﻋﲆ ﺍﻷﺧﲑ‬
‫ﻋﻠﺒﺔ ﺍﻟﻜﱪﻳﺖ‪ ..‬ﻓﻌﻨﺪﻣﺎ ﺃﺷﻌﻠﻮﺍ ﺍﳌﺼﺒﺎﺡ ﺃﺻﺒﺢ ﻛﻞ ﻣﻨﻬﻢ ﻣﺎﻟﻜ ﹰﺎ ﳌﺼﺒﺎﺡ ﻛﺎﻣﻞ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﻟﻜﻞ‬
‫ﻣﺼﺒﺎﺡ ﻛﺎﻣﻞ‬
‫ﹲ‬ ‫ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﳌﺸﱰﻛﲔ ﻣﺮﺁ ﹲﺓ ﻛﺒﲑﺓ ﻣﻌﻠﻘﺔ ﺑﺤﺎﺋﻂ‪ ،‬ﺇﺫﻥ ﻷﺻﺒﺢ ﻣﻨﻌﻜﺴ ﹰﺎ ﰲ ﻣﺮﺁﺗﻪ‬
‫‪-‬ﻣﻊ ﻣﺎ ﰲ ﺍﻟﻐﺮﻓﺔ‪ -‬ﻣﻦ ﺩﻭﻥ ﲡﺰﺅ ﺃﻭ ﻧﻘﺺ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﺍﻷﻣﺮ ﰲ ﺍﻻﺷﱰﺍﻙ ﰲ ﺍﻷﻣﻮﺭ ﺍﻷﺧﺮﻭﻳﺔ ﺑﴪ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺍﻟﺘﺴﺎﻧﺪ ﺑﴪ ﺍﻷﺧﻮﺓ‪،‬‬
‫ﻣﺠﻤﻮﻉ ﺃﻋﲈﻝ ﺍﳌﺸﱰﻛﲔ‪ ،‬ﻭﲨﻴﻊ ﺍﻟﻨﻮﺭ ﺍﻟﻨﺎﺑﻊ ﻣﻨﻬﺎ‪،‬‬
‫ﹸ‬ ‫ﻭﺿﻢ ﺍﳌﺴﺎﻋﻲ ﺑﴪ ﺍﻻﲢﺎﺩ؛ ﺇﺫ ﺳﻴﺪﺧﻞ‬
‫ﺳﻴﺪﺧﻞ ﺑﺘﲈﻣﻪ ﰲ ﺩﻓﱰ ﺃﻋﲈﻝ ﻛﻞ ﻣﻨﻬﻢ‪ ..‬ﻭﻫﺬﺍ ﺃﻣﺮ ﻣﺸﻬﻮﺩ ﻭﻭﺍﻗﻊ ﺑﲔ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻫﻮ ﻣﻦ‬
‫ﻣﻘﺘﻀﻴﺎﺕ ﺳﻌﺔ ﺭﲪﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻛﺮﻣﻪ ﺍﳌﻄﻠﻖ‪.‬‬
‫ﺍﻟﻤﻨﺎﻓﻊ ﺍﳌﺎﺩﻳﺔ ﺇﱃ ﺍﳊﺴﺪ ﻓﻴﲈ ﺑﻴﻨﻜﻢ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﹸ‬ ‫ﻓﻴﺎ ﺇﺧﻮﰐ‪ !..‬ﺁﻣﻞ ﱠﺃﻻ ﺗﺴﻮﻗﻜﻢ‬
‫ﹼﺇﻻ ﺃﻧﻜﻢ ﻗﺪ ﺗﻨﺨﺪﻋﻮﻥ ﻛﲈ ﺍﻧﺨﺪﻉ ﹲ‬
‫ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻣﻦ ﺑﺎﺏ ﺍﳌﻨﺎﻓﻊ ﺍﻷﺧﺮﻭﻳﺔ‪.‬‬
‫‪٢٢٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻭﻟﻜﻦ ﺗﺬﻛﹼﺮﻭﺍ‪ ..‬ﺃﻳﻦ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺸﺨﴢ ﻭﺍﳉﺰﺋﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻨﺎﺷﺊ ﰲ ﹸﺃﻓﻖ‬
‫ﺍﻻﺷﱰﺍﻙ ﰲ ﺍﻷﻋﲈﻝ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﳌﺜﺎﻝ‪ ،‬ﻭﺃﻳﻦ ﺍﻟﻨﻮﺭ ﺍﳉﺰﺋﻲ ﻣﻦ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﺒﺎﻫﺮ‪.‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﲏ ﻹﺩﺍﻣﺔ ﺍﻹﺧﻼﺹ‪:‬‬
‫ﳛﺼﻞ ﺍﻟﺼﻨﺎﻋﻴﻮﻥ ﻭﺃﻫﻞ ﺍﳊﺮﻑ ﻋﲆ ﺍﻹﻧﺘﺎﺝ ﺍﻟﻮﻓﲑ ﻭﻋﲆ ﺛﺮﻭﺓ ﻫﺎﺋﻠﺔ ﻧﺘﻴﺠﺔ ﺇﺗﺒﺎﻋﻬﻢ‬
‫ﻗﺎﻋﺪﺓ »ﺍﳌﺸﺎﺭﻛﺔ ﰲ ﺍﻟﺼﻨﻌﺔ ﻭﺍﳌﻬﺎﺭﺓ«‪ .‬ﻭﺇﻟﻴﻚ ﺍﳌﺜﺎﻝ‪:‬‬
‫ﻗﺎﻡ ﻋﴩﺓ ﻣﻦ ﺻﻨﺎﻋﻲ ﺇﺑﺮ ﺍﳋﻴﺎﻃﺔ ﺑﻌﻤﻠﻬﻢ‪ ،‬ﻛﻞ ﻋﲆ ﺍﻧﻔﺮﺍﺩ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﻨﺘﻴﺠﺔ ﺛﻼﺙ ﺇﺑﺮ‬
‫ﻓﻘﻂ ﻟﻜﻞ ﻣﻨﻬﻢ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ‪ ..‬ﺛﻢ ﺍﺗﻔﻖ ﻫﺆﻻﺀ ﺍﻷﺷﺨﺎﺹ ﺣﺴﺐ ﻗﺎﻋﺪﺓ »ﺗﻮﺣﻴﺪ ﺍﳌﺴﺎﻋﻲ‬
‫ﻭﺗﻮﺯﻳﻊ ﺍﻷﻋﲈﻝ« ﻓﺄﺗﻰ ﺃﺣﺪﻫﻢ ﺑﺎﳊﺪﻳﺪ ﻭﺍﻵﺧﺮ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻭﻗﺎﻡ ﺍﻟﺜﺎﻟﺚ ﺑﺜﻘﺐ ﺍﻹﺑﺮﺓ ﻭﺍﻵﺧﺮ‬
‫ﺪ￯‪ ،‬ﺣﻴﺚ ﺍﻧﴫﻑ‬ ‫ﺑﺈﺩﺧﺎﳍﺎ ﺍﻟﻨﺎﺭ ﻭﺍﻵﺧﺮ ﺑﺪﺃ ﳛﺪﻫﺎ‪ ..‬ﻭﻫﻜﺬﺍ‪ .‬ﻓﻠﻢ ﻳﺬﻫﺐ ﻭﻗﺖ ﺃﺣﺪ ﻣﻨﻬﻢ ﹸﺳ ﹰ‬
‫ﻻ ﻭﻻﻛﺘﺴﺎﺑﻪ ﺍﳋﱪﺓ ﻭﺍﳌﻬﺎﺭﺓ‬‫ﻋﻤﻞ ﹸﻣﻌﲔ ﻭﺃﻧﺠﺰﻩ ﺑﴪﻋﺔ‪ ،‬ﻷﻧﻪ ﻋﻤﻞ ﺟﺰﺋﻲ ﺑﺴﻴﻂ ﺃﻭ ﹰ‬
‫ﻛﻞ ﻣﻨﻬﻢ ﺇﱃ ﹴ‬
‫ﻓﻴﻪ ﺛﺎﻧﻴ ﹰﺎ‪ .‬ﻭﺣﻴﻨﲈ ﻭﺯﻋﻮﺍ ﺣﺼﻴﻠ ﹶﺔ ﺟﻬﻮﺩﻫﻢ ﺭﺃﻭﺍ ﺃﻥ ﻧﺼﻴﺐ ﻛﻞ ﻣﻨﻬﻢ ﰲ ﻳﻮﻡ ﻭﺍﺣﺪ ﺛﻼﺛﲈﺋﺔ ﺇﺑﺮﺓ‬
‫ﻻ ﻣﻦ ﺛﻼﺙ ﺇﺑﺮ‪ ..‬ﻓﺬﻫﺒﺖ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺃﻧﺸﻮﺩ ﹰﺓ ﻳﱰﻧﻢ ﲠﺎ ﺃﻫﻞ ﺍﻟﺼﻨﺎﻋﺔ ﻭﺍﳊﺮﻑ‪ ،‬ﺍﻟﺬﻳﻦ‬ ‫ﺑﺪ ﹰ‬
‫ﻳﺪﻋﻮﻥ ﺇﱃ ﺗﻮﺣﻴﺪ ﺍﳌﺴﺎﻋﻲ ﻭﺗﻮﺯﻳﻊ ﺍﻷﻋﲈﻝ‪.‬‬
‫ﻓﻴﺎ ﺇﺧﻮﰐ! ﻣﺎ ﺩﺍﻣﺖ ﲢﺼﻞ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﻌﻈﻴﻤﺔ ﻧﺘﻴﺠﺔ ﺍﻻﲢﺎﺩ ﻭﺍﻻﺗﻔﺎﻕ ﰲ ﺃﻣﻮﺭ‬
‫ﺩﻧﻴﻮﻳﺔ ﻭﰲ ﻣﻮﺍﺩ ﻛﺜﻴﻔﺔ‪ ،‬ﻓﻜﻢ ﻳﻜﻮﻥ ﺛﻮﺍﺏ ﺃﻋﲈﻝ ﺃﺧﺮﻭﻳﺔ ﻭﻧﻮﺭﺍﻧﻴﺔ! ﻭﻛﻢ ﻳﻜﻮﻥ ﺍﻟﺜﻮﺍﺏ ﺍﳌﻨﻌﻜﺲ‬
‫ﻣﻦ ﺃﻋﲈﻝ ﺍﳉﲈﻋﺔ ﻛﻠﻬﺎ ﺑﺎﻟﻔﻀﻞ ﺍﻹﳍﻲ ﰲ ﻣﺮﺁﺓ ﻛﻞ ﻓﺮﺩ ﻣﻨﻬﺎ! ﺗﻠﻚ ﺍﻷﻋﲈﻝ ﺍﻟﺘﻲ ﻻ ﲢﺘﺎﺝ ﺇﱃ‬
‫ﻔﻮﺕ‬
‫ﲡﺰﺋﺔ ﻭﻻ ﺍﻧﻘﺴﺎﻡ‪ .‬ﻓﻠﻜﻢ ﺃﻥ ﺗﻘﺪﺭﻭﺍ ﺫﻟﻚ ﺍﻟﺮﺑﺢ ﺍﻟﻌﻈﻴﻢ‪ ..‬ﻓﺈﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺮﺑﺢ ﺍﻟﻌﻈﻴﻢ ﻻ ﹸﻳ ﱠ‬
‫ﺑﺎﳊﺴﺪ ﻭﻋﺪﻡ ﺍﻹﺧﻼﺹ‪!..‬‬

‫ﺍﳌﺎﻧﻊ ﺍﻟﺜﺎﲏ ﻟﻺﺧﻼﺹ‪:‬‬

‫ﻫﻮ ﺇﻋﻄﺎﺀ ﻣﺎ ﻳﺪﺍﻋﺐ ﺃﻧﺎﻧﻴﺔ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﻭﻣﺎ ﺗﺴﺘﴩﻓﻪ ﻣﻦ ﻣﻨﺰﻟﺔ ﻭﻣﻜﺎﻧﺔ‪،‬‬
‫ﺗﺘﻮﺟﻪ ﺇﻟﻴﻬﺎ ﺍﻷﻧﻈﺎﺭ‪ ،‬ﻭﺣﺐ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ﻭﻃﻠﺐ ﺗﻮﺟﻬﻬﻢ ﺑﺪﺍﻓﻊ ﻣﻦ ﺣﺐ ﺍﻟﺸﻬﺮﺓ ﻭﺫﻳﺎﻉ‬
‫ﺍﻟﺼﻴﺖ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﻟﺘﻄﻠﻊ ﺇﱃ ﺍﳉﺎﻩ ﻭﺣﺒﻪ‪ .‬ﻓﻜﲈ ﱠ‬
‫ﺃﻥ ﻫﺬﺍ ﺩﺍﺀ ﺭﻭﺣﻲ ﻭﺑﻴﻞ‪ ،‬ﻓﻬﻮ ﺑﺎﺏ ﺇﱃ »ﺍﻟﴩﻙ‬
‫ﺍﳋﻔﻲ« ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻹﻋﺠﺎﺏ ﺑﺎﻟﻨﻔﺲ ﺍﳌﺎﺣﻖ ﻟﻺﺧﻼﺹ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٣٠‬‬
‫ﻳﺎ ﺇﺧﻮﰐ!‬
‫ﳌﺎ ﻛﺎﻥ ﻣﺴﻠﻜﻨﺎ ﰲ ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﺒﻨﻴ ﹰﺎ ﻋﲆ ﺍﳊﻘﻴﻘﺔ ﻭﻋﲆ ﺍﻷﺧﻮﺓ‪ ،‬ﻭﺃﻥ ﴎ ﺍﻷﺧﻮﺓ‬
‫ﻫﻮ ﰲ ﺇﻓﻨﺎﺀ ﺍﻟﻔﺮﺩ ﺷﺨﺼﻴﺘﻪ ﰲ ﺷﺨﺼﻴﺔ ﺇﺧﻮﺍﻧﻪ )‪ (١‬ﻭﺇﻳﺜﺎﺭﻫﻢ ﻋﲆ ﻧﻔﺴﻪ‪ ،‬ﻓﲈ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺆﺛﺮ ﻓﻴﻨﺎ‬
‫ﻣﺜﻞ ﻫﺬﺍ ﺍﳊﺴﺪ ﺍﻟﻨﺎﺟﻢ ﻣﻦ ﹸﺣﺐ ﺍﳉﺎﻩ‪ ،‬ﺣﻴﺚ ﻫﻮ ﻣﻨﺎﻑ ﻛﻠﻴ ﹰﺎ ﳌﺴﻠﻜﻨﺎ‪ .‬ﺇﺫ ﻣﺎﺩﺍﻣﺖ ﻛﺮﺍﻣ ﹸﺔ ﲨﻴﻊ‬
‫ﹸﻀﺤﻰ ﺑﺘﻠﻚ ﺍﳌﻨﺰﻟﺔ ﺍﻟﺮﻓﻴﻌﺔ‬
‫ﺍﻹﺧﻮﺍﻥ ﻭﴍﻓﻬﻢ ﺗﻌﻮﺩ ﺇﱃ ﻛﻞ ﺃﺥ ﰲ ﺍﳉﲈﻋﺔ‪ ،‬ﻓﻼ ﻳﻤﻜﻦ ﺃﻥ ﺗ ﹼ‬
‫ﻭﺍﻟﻜﺮﺍﻣﺔ ﺍﻟﻔﺎﺋﻘﺔ ﻭﺍﻟﴩﻑ ﺍﳌﻌﻨﻮﻱ ﺍﻟﺴﺎﻣﻲ ﻟﻠﺠﲈﻋﺔ‪ ،‬ﻷﺟﻞ ﺷﻬﺮﺓ ﺟﺰﺋﻴﺔ ﻭﻋﺰﺓ ﺷﺨﺼﻴﺔ ﻧﺎﲨﺔ‬
‫ﻣﻦ ﺍﻷﻧﺎﻧﻴﺔ ﻭﺍﳊﺴﺪ‪ ..‬ﻓﺄﻧﺎ ﻋﲆ ﺛﻘﺔ ﻭﺁﻣﻞ ﺃﻥ ﺫﻟﻚ ﺑﻌﻴﺪ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﻃﻼﺏ ﺍﻟﻨﻮﺭ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻗﻠﻮﺏ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﻭﻋﻘﻮ ﹶﻟﻬﻢ ﻭﺃﺭﻭﺍﺣﻬﻢ ﻻ ﺗﻨﺤﺪﺭ ﺇﱃ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ‬
‫ﺍﻟﺴﺎﻓﻠﺔ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﻣﺎ ﻣﻦ ﺃﺣﺪ ﹼﺇﻻ ﳛﻤﻞ ﻧﻔﺴ ﹰﺎ ﺃﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ‪ ،‬ﻓﻘﺪ ﺗﴪﻱ ﹲ‬
‫ﺃﻣﻮﺭ ﻭﻧﻮﺍﺯﻉ ﻧﻔﺴﺎﻧﻴﺔ ﰲ‬
‫ﺍﻟﻌﺮﻭﻕ ﻭﺗﺘﻌﻠﻖ ﺑﺎﻷﻋﺼﺎﺏ ﻭﲡﺮﻱ ﺃﺣﻜﺎﻣ ﹰﺎ ﺑﺮﻏﻢ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ‪ .‬ﻓﺎﻋﺘﻤﺎﺩ ﹰﺍ ﻋﲆ ﻣﺎ‬
‫ﺗﱰﻛﻪ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻓﻴﻜﻢ ﻣﻦ ﺁﺛﺎﺭ‪ ،‬ﻓﻼ ﺃﲥﻢ ﻗﻠﻮ ﹶﺑﻜﻢ ﻭﻋﻘﻮﻟﻜﻢ ﻭﺃﺭﻭﺍﺣﻜﻢ‪ .‬ﹼﺇﻻ ﺃﻥ ﺍﻟﻨﻔﺲ‬
‫ﻭﺍﳍﻮ￯ ﻭﺍﳊﺲ ﻭﺍﻟﻮﻫﻢ ﻗﺪ ﹸﻳﺨﺪﻉ؛ ﻟﺬﺍ ﻳﺄﺗﻴﻜﻢ ﺍﻟﺘﺤﺬﻳﺮ ﻭﺍﻟﺘﻨﺒﻴﻪ ﺃﺣﻴﺎﻧ ﹰﺎ ﺑﺸﺪﺓ ﻭﻋﻨﻒ‪ .‬ﻓﺘﻠﻚ‬
‫ﺍﻟﺸﺪﺓ ﻣﻮﺟﻬ ﹲﺔ ﺇﱃ ﺍﻟﻨﻔﺲ ﻭﺍﳍﻮ￯ ﻭﺍﳊﺲ ﻭﺍﻟﻮﻫﻢ‪ ،‬ﻓﻜﻮﻧﻮﺍ ﻋﲆ ﺣﺬﺭ ﺩﺍﺋﻤ ﹰﺎ‪.‬‬
‫ﻧﻌﻢ ﻟﻮ ﻛﺎﻥ ﻣﺴﻠﻜﻨﺎ ﻃﺮﻳﻘﺔ ﺧﺎﺻﺔ ﻭﻣﺸﻴﺨﺔ‪ ،‬ﻟﻜﺎﻥ ﺇﺫﻥ ﻣﻘﺎﻡ ﻭﺍﺣﺪ‪ ،‬ﺃﻭ ﻋﺪﺩ ﳏﺪﻭﺩ‬
‫ﻣﻨﻪ‪ ،‬ﻭﻟﻜﺎﻥ ﻣﺮﺷﺤﻮﻥ ﻛﺜﲑﻭﻥ ﻟﺬﻟﻚ ﺍﳌﻘﺎﻡ‪ .‬ﻭﻋﻨﺪﻫﺎ ﻛﺎﻥ ﻳﻤﻜﻦ ﺃﻥ ﲢﺪﺙ ﺍﳌﻨﺎﻓﺴﺔ ﻭﺍﻷﻧﺎﻧﻴﺔ ﰲ‬
‫ﻳﺘﺰﻱ ﺑﺰﻱ‬
‫ﺍﻟﻨﻔﻮﺱ‪ .‬ﻭﻟﻜﻦ ﻣﺴﻠﻜﻨﺎ ﻫﻮ ﺍﻷﺧﻮﺓ‪ ،‬ﻻ ﻏﲑ‪ .‬ﻓﻼ ﻳﺪﹼ ﻋﻲ ﺍﻷﺥ ﻋﲆ ﺃﺧﻴﻪ ﺍﻷﺑﻮﺓ‪ ،‬ﻭﻻ ﱠ‬
‫ﺍﳌﺮﺷﺪ ﻟﻪ‪ .‬ﻓﺎﳌﻘﺎﻡ ﻫﻨﺎ ﰲ ﺍﻷﺧﻮﺓ ﻓﺴﻴﺢ ﻭﺍﺳﻊ‪ ،‬ﻻ ﳎﺎﻝ ﻓﻴﻪ ﻟﻠﻤﺰﺍﲪﺔ ﺑﺎﳌﻨﺎﻓﺴﺔ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻻﺑﺪ‬
‫ﻣﻜﻤﻞ ﻟﻌﻤﻠﻪ‪ ،‬ﻭﻇﻬﲑ ﻟﻪ‪.‬‬
‫ﻓﺎﻷﺥ ﻣﻌﺎﻭﻥ ﻷﺧﻴﻪ ﹼ‬
‫ﻭﳑﺎ ﻳﺪﻝ ﻋﲆ ﺃﻥ ﰲ ﺍﳌﺴﺎﻟﻚ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﻣﻘﺎﻡ ﺍﻷﺑﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﻭﺍﻷﺳﺘﺎﺫﻳﺔ ﻧﺘﺎﺋﺞ ﺧﻄﺮﺓ‬
‫ﻣﻬﻠﻜﺔ ﺗﻨﺠﻢ ﻣﻦ ﺍﳌﻨﺎﻓﺴﺔ ﻭﺍﳊﺴﺪ ﺣﺮﺻ ﹰﺎ ﻋﲆ ﺍﻟﺜﻮﺍﺏ ﻭﺗﻄﻠﻌ ﹰﺎ ﺇﱃ ﻋﻠﻮ ﺍﳍﻤﺔ‪ ،‬ﺃﻗﻮﻝ ﺇﻥ ﺍﻟﺪﻟﻴﻞ‬
‫ﻋﲆ ﺫﻟﻚ ﻫﻮ ﺗﻠﻚ ﺍﻻﺧﺘﻼﻓﺎﺕ ﻭﺍﳌﺸﺎﺣﻨﺎﺕ ﺍﻟﺪﺍﺋﺮﺓ ﰲ ﺛﻨﺎﻳﺎ ﺍﳌﺰﺍﻳﺎ ﺍﳉﻠﻴﻠﺔ ﻭﺍﳌﻨﺎﻓﻊ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ‬
‫ﻳﺘﻤﺘﻊ ﲠﺎ ﺃﻫﻞ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﺃ ﹼﺩﺕ ﲠﻢ ﺇﱃ ﻧﺘﺎﺋﺞ ﻭﺧﻴﻤﺔ ﺟﻌﻠﺖ ﻗﻮﺍﻫﻢ ﺍﻟﺴﺎﻣﻴﺔ ﺍﳍﺎﺋﻠﺔ‬
‫ﻻ ﺗﺜﺒﺖ ﺃﻣﺎﻡ ﺃﻋﺎﺻﲑ ﺍﻟﺒﺪﻉ‪.‬‬
‫)‪ (١‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺴﻌﻴﺪ ﻫﻮ ﹶﻣﻦ ﻳﺮﻣﻲ ﺷﺨﺼﻴﺘﻪ‪ ،‬ﻭﻳﺬﻳﺐ ﺃﻧﺎﻧﻴﺘﻪ ﺍﻟﺘﻲ ﻫﻲ ﻛﻘﻄﻌﺔ ﺛﻠﺞ ﰲ ﺍﳊﻮﺽ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻠﺬﻳﺬ ﺍﳌﱰﺷﺢ ﻣﻦ‬
‫ﻛﻮﺛﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻛﻲ ﻳﻐﻨﻢ ﺫﻟﻚ ﺍﳊﻮﺽ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٢٣١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﳌﺎﻧﻊ ﺍﻟﺜﺎﻟﺚ ﻟﻺﺧﻼﺹ‪:‬‬

‫ﻫﻮ ﺍﳋﻮﻑ ﻭﺍﻟﻄﻤﻊ‪ .‬ﻧﺤﻴﻞ ﺇﱃ ﺭﺳﺎﻟﺔ »ﺍﳍﺠﲈﺕ ﺍﻟﺴﺖ«)‪ (١‬ﺣﻴﺚ ﴍﺣﺖ ﻫﺬﺍ ﺍﳌﺎﻧﻊ ﻣﻊ‬
‫ﻣﻮﺍﻧﻊ ﺃﺧﺮ￯ ﺑﻮﺿﻮﺡ ﺗﺎﻡ‪.‬‬
‫ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺳﺒﺤﺎﻧﻪ ﹸﻣ ﹶﺸ ﱢﻔ ﹺﻌﻴ ﹶﻦ ﲨﻴﻊ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ ﺃﻥ ﻳﻮﻓﻘﻨﺎ ﺇﱃ ﺍﻹﺧﻼﺹ‬
‫ﺍﻟﺘﺎﻡ‪ .‬ﺁﻣﲔ‪.‬‬
‫ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺁﻣﻴﻦ‪ ..‬ﺁﻣﲔ‪.‬‬
‫ﺼﻴﻦ‪ .‬ﹾ‬ ‫ﻬﻢ ﺑﹺ ﹶﺤ ﱢﻖ ﹸﺳ ﹶﻮ ﹶﺭﺓ ﺍﻹﺧﻼﺹ ﺍﺟ ﹶﻌ ﹾﻠﻨﹶﺎ ﻣ ﹾﻦ ﻋ ﹶﺒﺎﺩ ﹶﻙ ﺍ ﹾﻟ ﹸﻤﺨﹾ ﻠ ﹶ‬
‫ﺼﻴﻦ ﺍ ﹾﻟ ﹸﻤﺨ ﹶﻠ ﹶ‬ ‫ﹶﺍﻟ ﹼﻠ ﱠ‬
‫﴿‪﴾\[ZYXWVUTSRQ‬‬

‫)‪ (١‬ﻳﺮﺍﺟﻊ ﺍﻟﻘﺴﻢ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺍﳌﻜﺘﻮﺏ ﺍﻟﺘﺎﺳﻊ ﻭﺍﻟﻌﴩﻳﻦ ﰲ ﳎﻤﻮﻋﺔ »ﺍﳌﻜﺘﻮﺑﺎﺕ«‪.‬‬

‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٣٢‬‬

‫ﺭﺳﺎﻟﺔ ﺧﺎﺻﺔ ﺇﱃ ﻗﺴﻢ ﻣﻦ ﺇﺧﻮﺍﲏ‬

‫ﺳﺄﺫﻛﺮ ﻧﻜﺘﺔ ﻟﻄﻴﻔﺔ ﳊﺪﻳﺜﲔ ﴍﻳﻔﲔ ﻷﻭﻟﺌﻚ ﺍﻷﺧﻮﺓ ﺍﻟﺬﻳﻦ ﻳﻤ ﹼﻠﻮﻥ ﻣﻦ ﻛﺘﺎﺑﺔ »ﺭﺳﺎﺋﻞ‬
‫ﻳﻔﻀﻠﻮﻥ ﻗﺮﺍﺀﺓ ﺍﻷﻭﺭﺍﺩ ﰲ ﺍﻟﺸﻬﻮﺭ ﺍﻟﺜﻼﺛﺔ ﻭﻫﻲ ﺷﻬﻮﺭ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻋﲆ ﻛﺘﺎﺑﺔ‬
‫ﺍﻟﻨﻮﺭ«‪ ،‬ﻭﺍﻟﺬﻳﻦ ﹼ‬
‫)‪(١‬‬
‫»ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺍﻟﺘﻲ ﺗﻌﺪﹼ ﻋﺒﺎﺩﺓ ﺑﺨﻤﺲ ﺟﻬﺎﺕ‪.‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻷﻭﻝ‪ ) :‬ﹸﻳﻮﺯﻥ ﻣﺪﺍﺩ ﺍﻟﻌﻠﲈﺀ ﺑﺪﻣﺎﺀ ﺍﻟﺸﻬﺪﺍﺀ()‪ (٢‬ﺃﻭ ﻛﲈ ﻗﺎﻝ‪ .‬ﺃﻱ ﺇﻥ ﻣﺎ ﻳﴫﻓﻪ‬
‫ﻋﻠﲈﺀ ﺍﳊﻘﻴﻘﺔ ﻣﻦ ﺣﱪ ﻳﻮﺯﻥ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻣﻊ ﺩﻣﺎﺀ ﺍﻟﺸﻬﺪﺍﺀ ﻭﻳﻌﺎﺩﳍﺎ‪.‬‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﺜﺎﲏ‪ ) :‬ﹶﻣﻦ ﲤﺴﻚ ﺑﺴﻨﺘﻲ ﻋﻨﺪ ﻓﺴﺎﺩ ﺃﻣﺘﻲ ﻓﻠﻪ ﺃﺟﺮ ﻣﺎﺋﺔ ﺷﻬﻴﺪ()‪ (٣‬ﺃﻭ ﻛﲈ ﻗﺎﻝ‪،‬‬
‫ﺃﻱ ﺇﻥ ﻣﻦ ﻳﺘﻤﺴﻚ ﺑﺎﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻳﻌﻤﻞ ﻷﺟﻠﻬﺎ ﻋﻨﺪ ﺍﺳﺘﻴﻼﺀ ﺍﻟﺒﺪﻉ ﻭﺗﻐﻠﺐ‬
‫ﺍﻟﻀﻼﻟﺔ ‪ ،‬ﻓﻠﻪ ﺃﺟﺮ ﻣﺎﺋﺔ ﺷﻬﻴﺪ‪.‬‬
‫ﻳﻤﻞ ﺗﻜﺎﺳﻼﹰ ﻋﻦ ﺍﻟﻜﺘﺎﺑﺔ ﻭﻳﺎ ﺃﳞﺎ ﺍﻷﺧﻮﺓ ﺍﻟﺬﻳﻦ ﻳﻨﺤﻮﻥ ﻣﻨﺤﻰ ﺍﻟﺘﺼﻮﻑ!‬‫ﻓﻴﺎ ﹶﻣﻦ ﹼ‬
‫ﺇﻥ ﺣﺼﻴﻠﺔ ﻣﻔﻬﻮ ﹶﻣﻲ ﺍﳊﺪﻳﺜﲔ ﺍﻟﴩﻳﻔﲔ ﻫﻲ ﺃﻥ ﺩﺭﻫﻤ ﹰﺎ ﳑﺎ ﻳﻘﻄﺮ ﻣﻦ ﻧﻮﺭ ﺃﺳﻮﺩ ﻭﻣﺎﺀ ﺑﺎﻋﺚ‬
‫ﻟﻠﺤﻴﺎﺓ ﻣﻦ ﺍﻷﻗﻼﻡ ﺍﳌﺒﺎﺭﻛﺔ ﺍﻟﺰﻛﻴﺔ ﻷﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﳜﺪﻣﻮﻥ ﺣﻘﺎﺋﻖ ﺍﻹﻳﲈﻥ ﻭﺃﴎﺍﺭ ﺍﻟﴩﻳﻌﺔ‬
‫ﻭﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﴩﻳﻔﺔ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻈﺮﻭﻑ ﻳﻤﻜﻦ ﺃﻥ ﻳﻔﻴﺪ ﻛﲈﺋﺔ ﺩﺭﻫﻢ ﻣﻦ ﺩﻡ ﺍﻟﺸﻬﺪﺍﺀ‬
‫ﻳﻮﻡ ﺍﳊﴩ ﺍﻷﻛﱪ‪.‬‬
‫ﻓﺎﺳﻌﻮﺍ ﻳﺎ ﺇﺧﻮﰐ ﻟﺘﻈﻔﺮﻭﺍ ﲠﺬﺍ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻌﻈﻴﻢ‪.‬‬

‫)‪ (١‬ﻟﻘﺪ ﺳﺄﻟﻨﺎ ﺃﺳﺘﺎﺫﻧﺎ ﻋﻦ ﺍﻷﻧﻮﺍﻉ ﺍﳋﻤﺴﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺘﻲ ﺃﺷﺎﺭ ﺇﻟﻴﻬﺎ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﻧﺪﺭﺝ ﺇﻳﻀﺎﺣﻪ ﺃﺩﻧﺎﻩ‪:‬‬
‫‪١‬ـ ﺇﳖﺎ ﺟﻬﺎﺩ ﻣﻌﻨﻮﻱ ﲡﺎﻩ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﺫﻟﻚ ﺍﳉﻬﺎﺩ ﺍﻷﻫﻢ‪.‬‬
‫‪٢‬ـ ﺇﳖﺎ ﺧﺪﻣﺔ ﻷﺳﺘﺎﺫﻩ ﻭﻣﻌﺎﻭﻧﺔ ﻟﻪ ﻋﲆ ﻧﴩ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫‪٣‬ـ ﺇﳖﺎ ﺧﺪﻣﺔ ﻟﻠﻤﺴﻠﻤﲔ ﻛﺎﻓﺔ ﻣﻦ ﺣﻴﺚ ﺍﻹﻳﲈﻥ‪.‬‬
‫‪٤‬ـ ﺇﳖﺎ ﲢﺼﻴﻞ ﻟﻠﻌﻠﻢ ﺑﺎﻟﻜﺘﺎﺑﺔ‪.‬‬
‫‪٥‬ـ ﺇﳖﺎ ﻋﺒﺎﺩﺓ ﻓﻜﺮﻳﺔ ﺍﻟﺘﻲ ﻗﺪ ﺗﻜﻮﻥ ﺳﺎﻋﺔ ﻣﻨﻬﺎ ﺑﻤﺜﺎﺑﺔ ﺳﻨﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬
‫»ﺭﺷﺪﻱ‪ ،‬ﺧﴪﻭ‪ ،‬ﺭﺃﻓﺖ«‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﺎﻭﻡ ﺍﻟﺪﻳﻦ ‪٨ ،٦ /١‬؛ ﺍﺑﻦ ﺍﳉﻮﺯﻱ‪ ،‬ﺍﻟﻌﻠﻞ ﺍﳌﺘﻨﺎﻫﻴﺔ ‪١٨١ /١‬؛ ﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻟﺴﺎﻥ ﺍﳌﻴﺰﺍﻥ ‪٢٢٥ /٥‬؛‬
‫ﺍﳌﻨﺎﻭﻱ‪ ،‬ﻓﻴﺾ ﺍﻟﻘﺪﻳﺮ ‪٤٦٦ /٦‬؛ ﺍﻟﻌﺠﻠﻮﲏ‪ ،‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪.٥٤٣ ،٢٦٢ /١‬‬
‫)‪ (٣‬ﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﺍﻟﻠﻤﻌﺔ ﺍﳊﺎﺩﻳﺔ ﻋﴩﺓ‪.‬‬
‫‪٢٣٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻥ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﻫﻮ ﺑﺨﺼﻮﺹ ﹺ‬
‫ﺍﻟﻌﺎﱂ ﺑﻴﻨﲈ ﻗﺴﻢ ﻣﻨﺎ ﻛﺘﹼﺎﺏ ﻓﺤﺴﺐ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﻳﻘﺮﺃ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺪﺭﻭﺱ ﰲ ﻏﻀﻮﻥ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﻭﻳﻔﻬﻤﻬﺎ‬
‫ﻭﻳﻘﺒﻞ ﲠﺎ‪ ،‬ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﻟﻤ ﹰﺎ ﻣﻬﻤ ﹰﺎ ﺫﺍ ﺣﻘﻴﻘﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﻗﺮﺃﻫﺎ ﻭﱂ ﻳﻔﻬﻤﻬﺎ‪ ،‬ﻓﺈﻥ‬
‫ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻳﻦ ﳍﻢ ﺷﺨﺼﻴﺔ ﻣﻌﻨﻮﻳﺔ‪ ،‬ﻻ ﺷﻚ ﺃﻥ ﻫﺬﻩ ﺍﻟﺸﺨﺼﻴﺔ ﻫﻲ ﺑﻤﺜﺎﺑﺔ ﻋﺎﱂ ﻣﻦ ﻋﻠﲈﺀ‬
‫ﻭﻫﺐ ﺃﻧﻜﻢ ﻗﺪ ﺍﺭﺗﺒﻄﺘﻢ ﲠﺬﺍ‬
‫ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ .‬ﺃﻣﺎ ﺃﻗﻼﻣﻜﻢ ﻓﻬﻲ ﺃﺻﺎﺑﻊ ﺗﻠﻚ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﹶ‬
‫ﺑﺤﺴﻦ ﻇﻨﻜﻢ ﻣﻜﺎﻧﺔ ﻋﺎﱂ ﻭﺃﺳﺘﺎﺫ ﰲ ﻧﻈﺮﻛﻢ ﻭﺇﻥ ﻛﻨﺖ ﺃﺭ￯ ﺃﻧﻨﻲ ﻻ ﺃﺳﺘﺤﻘﻬﺎ‬ ‫ﺍﻟﻔﻘﲑ ﻭﻣﻨﺤﺘﻤﻮﻩ ﹸ‬
‫ﻭﻟﻜﻦ ﳌﺎ ﻛﻨﺖ ﺃﻣﻴ ﹰﺎ ﻻ ﺃﺟﻴﺪ ﺍﻟﻜﺘﺎﺑﺔ‪ ،‬ﻓﺈﻥ ﺃﻗﻼﻣﻜﻢ ﺗﻌﺪﹼ ﺃﻗﻼﻣﻲ ﺃﻧﺎ‪ .‬ﻓﺘﺜﺎﺑﻮﻥ ﺑﺎﻷﺟﺮ ﺍﻟﻤﺒ ﹼﻴﻦ ﰲ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺎﺳ ﹺﻤ ﹺﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‬
‫ﺑﹺ ﹾ‬

‫ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺼﻐﲑﺓ ﺍﻟﺘﻲ ﻛﺘﺒﺘﹸﻬﺎ ﻗﺒﻞ ﺍﺛﻨﺘﲔ ﻭﻋﴩﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﺃﻧﺎ ﻧﺰﻳﻞ ﻧﺎﺣﻴﺔ »ﺑﺎﺭﻻ«‬
‫ﻭﺃﺧﺼﻬﻢ‪ .‬ﻭﻗﺪ ﻛﺘﺒﺘﻬﺎ ﰲ ﻏﺎﻳﺔ‬
‫ﹼ‬ ‫ﺍﻟﺘﺎﺑﻌﺔ ﻟﻮﻻﻳﺔ ﺇﺳﺒﺎﺭﻃﺔ‪ ،‬ﻫﻲ ﺭﺳﺎﻟﺔ ﺧﺎﺻﺔ ﻷﺧﻠﺺ ﺇﺧﻮﰐ‬
‫ﺍﻟﴪﻳﺔ ﻭﻣﻨﺘﻬﻰ ﺍﻟﻜﺘﲈﻥ‪ .‬ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻧﺖ ﺫﺍﺕ ﻋﻼﻗﺔ ﺑﺄﻫﺎﱄ »ﺇﺳﺒﺎﺭﻃﺔ« ﻭﺍﳌﺴﺆﻭﻟﲔ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﲏ‬
‫ﺃﻗﺪﹼ ﻣﻬﺎ ﺇﱃ ﻭﺍﻟﻴﻬﺎ ﺍﻟﻌﺎﺩﻝ ﻭﺇﱃ ﻣﺴﺆﻭﱄ ﺩﻭﺍﺋﺮ ﺍﻟﻌﺪﻝ ﻭﺍﻷﻣﻦ ﻭﺍﻻﻧﻀﺒﺎﻁ ﻓﻴﻬﺎ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﺍﺭﺗﺆﻱ‬
‫ﺃﳖﺎ ﺗﺴﺘﺤﻖ ﺍﻟﻄﺒﻊ‪ ،‬ﻓﻠﺘﹸﻄﺒﻊ ﻣﻨﻬﺎ ﹲ‬
‫ﻧﺴﺦ ﻣﻌﺪﻭﺩﺓ ﺑﺎﳊﺮﻭﻑ ﺍﻟﻘﺪﻳﻤﺔ ﺃﻭ ﺍﳊﺪﻳﺜﺔ ﺑﺎﻵﻟﺔ ﺍﻟﻄﺎﺑﻌﺔ ﻛﻲ‬
‫ﺳﺮ‬
‫ﻳﻌﺮﻑ ﺃﻭﻟﺌﻚ ﺍﳌﱰﺻﺪﻭﻥ ﺍﻟﺒﺎﺣﺜﻮﻥ ﻋﻦ ﺃﴎﺍﺭﻱ ﻣﻨﺬ ﺃﻛﺜﺮ ﻣﻦ ﲬﺲ ﻭﻋﴩﻳﻦ ﺳﻨﺔ‪ ،‬ﺃﻧﻪ ﻻ ﹼ‬
‫ﻟﻨﺎ ﰲ ﺍﳋﻔﺎﺀ‪ ،‬ﻭﺃﻥ ﺃﺧﻔﻰ ﺃﴎﺍﺭﻧﺎ ﻫﻮ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬

‫ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺜﻼﺙ‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ »ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺍﳌﺬﻛﺮﺓ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﻋﴩﺓ ﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﴩﺓ« ﹼﺇﻻ ﺃﻥ ﻗﻮﺓ ﺃﺳﺌﻠﺘﻬﺎ ﻭﺷﻤﻮﳍﺎ‬
‫ﻭﺳﻄﻮﻉ ﺃﺟﻮﺑﺘﻬﺎ ﻭﺳﺪﺍﺩﻫﺎ ﺟ ﹶﻌﻠﺘﻬﺎ »ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻭﺍﻟﻌﴩﻳﻦ« ﻣﻦ »ﺍﳌﻜﺘﻮﺏ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﲔ« ﻓﺪﺧﻠﺖ‬
‫ﺿﻤﻦ »ﺍﻟﻠﻤﻌﺎﺕ« ﻭﺍﻣﺘﺰﺟﺖ ﲠﺎ‪ .‬ﻭﻋﲆ »ﺍﻟﻠﻤﻌﺎﺕ« ﺇﻥ‬
‫ﺗﻔﺴﺢ ﳍﺎ ﻣﻮﺿﻌ ﹰﺎ ﺑﻴﻨﻬﺎ‪ ،‬ﻓﻬﻲ ﺭﺳﺎﻟﺔ ﴎﻳﺔ ﺧﺎﺻﺔ ﻷﺧﺺ‬
‫ﺇﺧﻮﺍﻧﻨﺎ ﻭﺃﺧﻠﺼﻬﻢ ﻭﺃﺻﺪﻗﻬﻢ‪.‬‬
‫‪٢٣٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

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‫§ ¨ © ﴾ )ﺍﻟﻄﻼﻕ‪(٣:‬‬

‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺛﻼﺙ ﺇﺷﺎﺭﺍﺕ‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻷﻭﱃ‪:‬‬
‫ﻳﺨﺼﻨﻲ ﺑﺎﻟﺬﺍﺕ ﻭﳜﺺ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪ .‬ﻳﻘﻮﻝ ﻛﺜﲑﻭﻥ‪:‬‬
‫ﺳﺆﺍﻝ ﻣﻬﻢ ﹼ‬
‫ﹺﱂ ﻳﺘﺪﺧﻞ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻣﻮﺭ ﺁﺧﺮﺗﻚ ﻛﻠﲈ ﻭﺟﺪﻭﺍ ﳍﻢ ﻓﺮﺻﺔ‪ ،‬ﻣﻊ ﺃﻧﻚ ﻻ ﺗﺘﺪﺧﻞ ﰲ ﺷﺆﻭﻥ‬
‫ﹶ‬
‫ﺷﺆﻭﻥ ﺗﺎﺭﻛﻲ ﺍﻟﺪﻧﻴﺎ ﺍﳌﻌﺘﺰﻟﲔ ﺍﻟﻨﺎﺱ!‬ ‫ﹸ‬
‫ﻗﺎﻧﻮﻥ ﺃﻳﺔ ﺣﻜﻮﻣﺔ ﻛﺎﻧﺖ‬ ‫ﺩﻧﻴﺎﻫﻢ؟ ﻋﻠﻤ ﹰﺎ ﺃﻧﻪ ﻻ ﹼ‬
‫ﻳﻤﺲ‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻥ ﺟﻮﺍﺏ »ﺳﻌﻴﺪ ﺍﳉﺪﻳﺪ« ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ‪ :‬ﺍﻟﺴﻜﻮﺕ؛ ﺇﺫ ﻳﻘﻮﻝ‪ :‬ﻟ ﹸﻴﺠﺐ‬
‫ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ‪ .‬ﻭﻣﻊ ﻫﺬﺍ ﻳﻘﻮﻝ ﺑﻌﻘﻞ »ﺳﻌﻴﺪ ﺍﻟﻘﺪﻳﻢ« ﺍﻟﺬﻱ ﺍﺿﻄﺮ ﺇﱃ ﺍﺳﺘﻌﺎﺭﺗﻪ‪ :‬ﺇﻥ‬
‫ﹸ‬ ‫ﻋﻨﻲ‬
‫ﻷﻥ ﻫﺆﻻﺀ‬‫ﺍﻟﺬﻱ ﳚﻴﺐ ﻋﻦ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻫﻮ ﺣﻜﻮﻣﺔ ﳏﺎﻓﻈﺔ ﺇﺳﺒﺎﺭﻃﺔ ﻭﺃﻫﺎﱄ ﻫﺬﻩ ﺍﳌﺤﺎﻓﻈﺔ؛ ﱠ‬
‫‪-‬ﺍﳌﺴﺆﻭﻟﲔ ﻭﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ‪ -‬ﺃﻛﺜﺮ ﻋﻼﻗﺔ ﻣﻨﻲ ﺑﺎﳌﻌﻨﻰ ﺍﻟﺬﻱ ﻳﻨﻄﻮﻱ ﻋﻠﻴﻪ ﺍﻟﺴﺆﺍﻝ‪.‬‬
‫ﻭﻣﺎ ﺩﺍﻣﺖ ﺣﻜﻮﻣ ﹲﺔ ﺃﻓﺮﺍﺩﻫﺎ ﻳﺮﺑﻮﻥ ﻋﲆ ﺍﻷﻟﻮﻑ‪ ،‬ﻭﺃﻫﻠﻮﻥ ﻳﺰﻳﺪﻭﻥ ﻋﲆ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ‬
‫ﻣﻀﻄﺮﻳﻦ ﺇﱃ ﺍﻟﺘﻔﻜﲑ ﻭﺍﻟﺪﻓﺎﻉ ﻋﻮﺿ ﹰﺎ ﻋﻨﻲ‪ ،‬ﹺ‬
‫ﻓﻠ ﹶﻢ ﺇﺫﻥ ﺃﺣﺎﻭﺭ ‪-‬ﺩﻭﻥ ﺟﺪﻭ￯‪ -‬ﺍﻟﻤﺪﹼ ﻋﲔ ﺩﻓﺎﻋ ﹰﺎ‬
‫ﻋﻦ ﻧﻔﴘ؟‪.‬‬
‫ﻣﺮ ﺍﻟﺰﻣﺎﻥ ﺃﺩﺭﺕ ﻇﻬﺮﻱ ﺇﱃ ﺩﻧﻴﺎﻫﻢ‪.‬‬
‫ﻓﻬﺎ ﺃﻧﺬﺍ ﻣﻨﺬ ﺗﺴﻊ ﺳﻨﻮﺍﺕ ﰲ ﻫﺬﻩ ﺍﳌﺤﺎﻓﻈﺔ‪ ،‬ﻭﻛﻠﲈ ﹼ‬
‫ﺺ ﺭﺳﺎﺋﲇ ﻭﺃﻛﺜﺮﻫﺎ ﴎﻳﺔ‬ ‫ﻭﱂ ﺗﺒﻖ ﺣﺎﻝ ﻣﻦ ﺃﺣﻮﺍﱄ ﳐﻔﻴﺔ ﻋﻨﻬﻢ ﻣﺴﺘﻮﺭﺓ ﻋﻠﻴﻬﻢ‪ ،‬ﺑﻞ ﺣﺘﻰ ﹶ‬
‫ﺃﺧ ﱡ‬
‫ﹴ‬
‫ﺗﺪﺧﻞ ﺃﻭ‬ ‫ﻳﺘﺪﺍﻭﳍﺎ ﺍﳌﺴﺆﻭﻟﻮﻥ ﰲ ﺍﻟﺪﻭﻟﺔ ﻭﻫﻲ ﰲ ﻣﺘﻨﺎﻭﻝ ﻋﺪﺩ ﻣﻦ ﺍﻟﻨﻮﺍﺏ‪ .‬ﻓﻠﻮ ﻛﺎﻥ ﱄ ﳾﺀ ﻣﻦ‬
‫ﳏﺎﻭﻟﺔ ﻣﺎ ﻟﺘﻌﻜﲑ ﺻﻔﻮ ﺩﻧﻴﺎﻫﻢ ﻭﺍﻹﺧﻼﻝ ﲠﺎ‪ ،‬ﺃﻭ ﺣﺘﻰ ﺍﻟﺘﻔﻜﲑ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ‪ ،‬ﳌﺎ ﺁﺛﺮ ﺍﳌﺴﺆﻭﻟﻮﻥ‬
‫ﻋﻠﻲ ﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﻣﺮﺍﻗﺒﺘﻬﻢ‬
‫ﺍﻟﺴﻜﻮﺕ ﲡﺎﻫﻲ ﻭﻋﺪﻡ ﺍﻻﻋﱰﺍﺽ ﹼ‬
‫ﹶ‬ ‫ﰲ ﻫﺬﻩ ﺍﳌﺤﺎﻓﻈﺔ ﻭﺍﻷﻗﻀﻴﺔ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٣٦‬‬
‫ﻋﻠﻲ ﻃﻮﺍﻝ ﺗﺴﻊ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻧﻨﻲ ﺃﺑﻮﺡ ﺩﻭﻥ ﺗﺮﺩﺩ‬
‫ﺇﻳﺎﻱ ﻭﺗﺮﺻﺪﻫﻢ ﱄ ﻭﲡﺴﺴﻬﻢ ﹼ‬
‫ﺑﺄﴎﺍﺭﻱ ﺇﱃ ﻣﻦ ﻳﺰﻭﺭﲏ‪.‬‬
‫ﻓﺈﻥ ﻛﺎﻥ ﱄ ﻋﻤﻞ ﹸﻣﺨﻞ ﺑﺴﻌﺎﺩﺓ ﺍﻷﻣﺔ ﻭﺳﻼﻣﺔ ﺍﻟﻮﻃﻦ ﻭﻳﻠﺤﻖ ﺍﻟﴬﺭ ﺑﻤﺴﺘﻘﺒﻠﻬﺎ‪،‬‬
‫ﺟﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺍﳊﻜﻮﻣﺔ ﻃﻮﺍﻝ ﺗﺴﻊ ﺳﻨﻮﺍﺕ ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺍﳌﺤﺎﻓﻆ ﺇﱃ ﺃﺻﻐﺮ ﻣﻮﻇﻒ‬
‫ﹸ‬ ‫ﻓﺎﳌﺴﺆﻭﻝ ﻋﻨﻪ‬
‫ﰲ ﳐﻔﺮ ﺍﻟﻘﺮﻳﺔ‪.‬‬
‫ﻭﺍﺳﺘﻌﻈﻤﻪ‬
‫ﹶ‬ ‫ﺍﺳﺘﻬﻮﻟﻪ‬
‫ﹶ‬ ‫ﻓﻌﲆ ﻫﺆﻻﺀ ﺟﻤﻴﻌ ﹰﺎ ﻳﻘﻊ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻲ‪ ،‬ﻭﻋﻠﻴﻬﻢ ﺃﻥ ﻳﺴﺘﺼﻐﺮﻭﺍ ﻣﺎ‬
‫ﺍﻵﺧﺮﻭﻥ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﻨﺠﻮﺍ ﻣﻦ ﺗﺒﻌﺎﺕ ﺍﳌﺴﺆﻭﻟﻴﺔ‪ .‬ﻭﻷﺟﻞ ﻫﺬﺍ ﺃﺣﻴﻞ ﺟﻮﺍﺏ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﺃﻣﺎ ﻣﺎ ﻳﺪﻓﻊ ﻣﻮﺍﻃﻨﻲ ﻫﺬﻩ ﺍﳌﺤﺎﻓﻈﺔ ﻋﺎﻣﺔ ﻟﻠﺪﻓﺎﻉ ﻋﻨﻲ ﺃﻛﺜﺮ ﻣﻦ ﻧﻔﴘ ﻓﻬﻮ‪ :‬ﱠ‬
‫ﺃﻥ ﻫﺬﻩ ﺗﺴﻊ‬
‫ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻣﺌﺎﺕ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺘﻲ ﻧﺴﻌﻰ ﻟﻨﴩﻫﺎ‪ ،‬ﻗﺪ ﺃﺛﺒﺘﺖ ﺗﺄﺛﲑﻫﺎ ﰲ ﻫﺬﺍ ﺍﻟﺸﻌﺐ ﺍﻷﺥ ﺍﻟﺼﺪﻳﻖ‬
‫ﺍﳌﺒﺎﺭﻙ ﺍﻟﻄﻴﺐ‪ ،‬ﻭﺃﻇﻬﺮﺕ ﻣﻔﻌﻮﳍﺎ ﺍﻟﻔﻌﲇ ﻭﺍﳌﺎﺩﻱ ﰲ ﺣﻴﺎﺗﻪ ﺍﻷﺑﺪﻳﺔ ﻭﰲ ﺩﻋﻢ ﻗﻮﺓ ﺇﻳﲈﻧﻪ ﻭﺳﻌﺎﺩﺓ‬
‫ﺗﻤﺲ ﺃﺣﺪ ﹰﺍ ﺑﺴﻮﺀ ﺃﻭ ﺗﻮﻟﺪ ﺃﻱ ﺍﺿﻄﺮﺍﺏ ﺃﻭ ﻗﻠﻖ ﻛﺎﻥ‪ ،‬ﺇﺫ ﱂ ﻳﺸﺎﻫﺪ ﻣﻨﻬﺎ ﻣﺎ‬
‫ﺣﻴﺎﺗﻪ‪ ،‬ﻭﻣﻦ ﻏﲑ ﺃﻥ ﹼ‬
‫ﺇﻥ ﻫﺬﻩ ﺍﳌﺤﺎﻓﻈﺔ‪ ،‬ﺇﺳﺒﺎﺭﻃﺔ‪ ،‬ﻗﺪ ﺍﻛﺘﺴﺒﺖ‬ ‫ﹴ‬
‫ﻏﺮﺽ ﺳﻴﺎﳼ ﻭﻧﻔﻊ ﺩﻧﻴﻮﻱ ﻣﻬﲈ ﻛﺎﻥ‪ ،‬ﺣﺘﻰ ﱠ‬ ‫ﻳﻮﻣﺊ ﺇﱃ‬
‫ﻭﷲ ﺍﳊﻤﺪ ﺑﻮﺳﺎﻃﺔ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻣﻘﺎﻡ ﺍﻟﱪﻛﺔ ﻣﻦ ﺣﻴﺚ ﻗﻮﺓ ﺍﻹﻳﲈﻥ ﻭﺍﻟﺼﻼﺑﺔ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻣﻦ‬
‫ﻧﻮﻉ ﺍﻟﱪﻛﺔ ﺍﻟﺘﻲ ﻧﺎﻟﺘﻬﺎ ﺑﻠﺪﺓ ﺍﻟﺸﺎﻡ ﺍﻟﻄﻴﺒﺔ ﰲ ﺍﻟﺴﺎﺑﻖ ﻭﻣﻦ ﻧﻮﻉ ﺑﺮﻛﺔ ﺍﳉﺎﻣﻊ ﺍﻷﺯﻫﺮ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﻣﺪﺭﺳﺔ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﻋﺎﻣﺔ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﳌﺤﺎﻓﻈﺔ ﳍﺎ ﻓﻀﻞ ﻭﻣﺰ ﹼﻳﺔ ﻋﲆ ﺍﳌﺤﺎﻓﻈﺎﺕ ﺍﻷﺧﺮ￯‪ ،‬ﺣﻴﺚ ﻗﺪ ﻛﺴﺒﺖ ﻣﻦ »ﺭﺳﺎﺋﻞ‬
‫ﺍﻟﻨﻮﺭ« ﺍﻟﺘﻤﺴﻚ ﺑﺄﺫﻳﺎﻝ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﻬﻴﻤﻨﺖ ﻓﻴﻬﺎ ﻗﻮ ﹸﺓ ﺍﻹﻳﲈﻥ ﻋﲆ ﺍﻹﳘﺎﻝ‪ ،‬ﻭﺳﻴﻄﺮﺕ ﻓﻴﻬﺎ ﺍﻟﺮﻏﺒﺔ ﰲ‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﲡﺎﻩ ﺍﻟﺴﻔﻪ ﻭﺍﻟﻐﻲ؛ ﻭﳍﺬﺍ ﻛﻠﻪ ﻓﺎﻟﻨﺎﺱ ﻛﻠﻬﻢ ﰲ ﻫﺬﻩ ﺍﳌﺤﺎﻓﻈﺔ‪ ،‬ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﻓﻴﻬﻢ ﻣﻠﺤﺪ‬
‫)ﻓﺮﺿ ﹰﺎ( ﻣﻀﻄﺮﻭﻥ ﺇﱃ ﺍﻟﺪﻓﺎﻉ ﻋﻨﻲ ﻭﻋﻦ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻻ ﻳﺴﻮﻗﻨﻲ ﺣﻘﻲ ﺍﳉﺰﺋﻲ ﺍﻟﺬﻱ ﻻ ﺃﳘﻴﺔ ﻟﻪ ﺿﻤﻦ ﺣﻘﻮﻕ ﺩﻓﺎﻉ ﺫﺍﺕ ﺃﳘﻴﺔ ﺇﱃ‬
‫ﺃﻟﻮﻑ ﻣﻦ‬
‫ﹲ‬ ‫ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﺃﻥ ﹸﺃﺩﺍﻓﻊ ﻋﻦ ﻧﻔﴘ ﻭﻻﺳﻴﲈ ﺃﻧﻨﻲ ﻗﺪ ﺃﳖﻴﺖ ﺧﺪﻣﺎﰐ ﻭﷲ ﺍﳊﻤﺪ ﻭﻳﺴﻌﻰ ﳍﺎ‬
‫ﺍﻟﻄﻼﺏ ﻋﻮﺿ ﹰﺎ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌﺎﺟﺰ‪ .‬ﻓﻤﻦ ﻛﺎﻥ ﻟﻪ ﻭﻛﻼﺀ ﺩﻋﻮ￯ ﻭﳏﺎﻣﻮﻥ ﻳﺮﺑﻮﻥ ﻋﲆ ﺍﻷﻟﻮﻑ‪ ،‬ﻻ‬
‫ﻳﺪﺍﻓﻊ ﻋﻦ ﺩﻋﻮﺍﻩ ﺑﻨﻔﺴﻪ‪.‬‬
‫‪٢٣٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﻳﺘﺴﻢ ﺑﺎﻟﻨﻘﺪ‪.‬‬
‫ﻭﺳﻜﺖ ﻓﻼ ﺗﺮﺍﺟﻌﻨﺎ ﻭﻟﻮ ﳌﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﺛﻢ‬ ‫ﺍﺳﺘ ﹾﹶﺄ ﹶﺕ ﻣﻨﹼﺎ‬ ‫ﹺ‬
‫ﹼ‬ ‫ﻳﻘﺎﻝ ﻣﻦ ﺟﺎﻧﺐ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ‪ :‬ﻟ ﹶﻢ ﹾ‬
‫ﻼ‪» :‬ﺃﻧﺘﻢ ﺗﻈﻠﻤﻮﻧﻨﻲ«‪ .‬ﻓﻨﺤﻦ ﺃﺻﺤﺎﺏ ﻣﺒﺪﺃ‪ ،‬ﻟﻨﺎ ﺩﺳﺎﺗﲑﻧﺎ ﺍﳋﺎﺻﺔ‬ ‫ﺗﺸﻜﻮ ﻣﻨﺎ ﺷﻜﺎﻳﺔ ﺷﺪﻳﺪﺓ ﻗﺎﺋ ﹰ‬
‫ﻧﺴﲑ ﰲ ﺿﻮﺋﻬﺎ ﻋﲆ ﻭﻓﻖ ﻣﺎ ﻳﺘﻄﻠﺒﻪ ﻫﺬﺍ ﺍﻟﻌﴫ ﺑﻴﻨﲈ ﺃﻧﺖ ﻻ ﹸﺗﻨ ﹺﹶﻔ ﹸﺬ ﻫﺬﻩ ﺍﻟﺪﺳﺎﺗﲑ ﻋﲆ ﻧﻔﺴﻚ‬
‫ﻭﺗﺮﻓﻀﻬﺎ‪ ،‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﻣﻦ ﻳﻨﻔﺬ ﺍﻟﻘﺎﻧﻮﻥ ﻻ ﻳﻜﻮﻥ ﻇﺎﻟﻤ ﹰﺎ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﺮﺍﻓﺾ ﻟﻪ ﻳﻜﻮﻥ ﻋﺎﺻﻴ ﹰﺎ‪ .‬ﻓﻔﻲ‬
‫ﻼ‪ -‬ﻭﰲ ﻋﻬﺪ ﺍﳉﻤﻬﻮﺭﻳﺎﺕ ﺍﻟﺘﻲ ﺑﺪﺃﻧﺎ ﺑﻪ ﺣﺪﻳﺜ ﹰﺎ ﳚﺮﻱ ﺩﺳﺘﻮﺭ ﺭﻓﻊ‬‫ﻋﴫﻧﺎ ﻫﺬﺍ‪ ،‬ﻋﴫ ﺍﳊﺮﻳﺔ ‪-‬ﻣﺜ ﹰ‬
‫ﺍﻹﻛﺮﺍﻩ ﻭﺍﻟﺘﺴﻠﻂ ﻋﲆ ﺍﻵﺧﺮﻳﻦ‪ .‬ﺇﺫ ﺍﳌﺴﺎﻭﺍﺓ ﻗﺎﻧﻮﻥ ﺃﺳﺎﺱ ﻟﺪﻳﻨﺎ‪ ،‬ﺑﻴﻨﲈ ﺃﻧﺖ ﺗﻜﺴﺐ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ‬
‫ﻧﺤﻮﻙ ﻭﺗﻠﻔﺖ ﺃﻧﻈﺎﺭﻫﻢ ﺇﻟﻴﻚ ﺗﺎﺭﺓ ﺑﺰﻱ ﺍﻟﻌﻠﻢ ﻭﺃﺧﺮ￯ ﺑﺎﻟﺘﺰﻫﺪ‪ ،‬ﻓﺘﺤﺎﻭﻝ ﺗﻜﻮﻳﻦ ﹴ‬
‫ﻗﻮﺓ ﻭﻛﺴﺐ‬ ‫ﹼ‬
‫ﻣﻘﺎ ﹴﻡ ﺧﺎﺭﺝ ﻧﻄﺎﻕ ﻧﻔﻮﺫ ﺍﻟﺪﻭﻟﺔ‪.‬‬
‫ﻫﻜﺬﺍ ﹸﻳﻔﻬﻢ ﻣﻦ ﻇﺎﻫﺮ ﺣﺎﻟﻚ ﻭﻫﻜﺬﺍ ﻳﺪﻟﻨﺎ ﳎﺮ￯ ﺣﻴﺎﺗﻚ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻓﻬﺬﻩ ﺍﳊﺎﻟﺔ ﺭﺑﲈ‬
‫ﺗﹸﺴﺘﺼﻮﺏ ﰲ ﻧﻄﺎﻕ ﺗﺤﻜﹼﻢ ﺍﻟﱪﺟﻮﺍﺯﻳﲔ ‪-‬ﺑﺎﻟﺘﻌﺒﲑ ﺍﳊﺪﻳﺚ‪ -‬ﹼﺇﻻ ﺃﻥ ﺻﺤﻮﺓ ﻃﺒﻘﺔ ﺍﻟﻌﻮﺍﻡ ﻭﺗﻐﻠﺒﻬﺎ‬
‫ﺟﻌﻠﺖ ﲨﻴﻊ ﺩﺳﺎﺗﲑ ﺍﻻﺷﱰﺍﻛﻴﺔ ﻭﺍﻟﺒﻠﺸﻔﻴﺔ ﺗﺴﻴﻄﺮ ﻭﲥﻴﻤﻦ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﻼﺋﻢ ﺃﻣﻮﺭﻧﺎ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻏﲑﻫﺎ‪ .‬ﻓﻨﺤﻦ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺭﺿﻴﻨﺎ ﺑﺪﺳﺎﺗﲑ ﺍﻻﺷﱰﺍﻛﻴﺔ ﻧﺸﻤﺌﺰ ﻣﻦ ﺃﻭﺿﺎﻋﻚ‪ ،‬ﺇﺫ ﻫﻲ ﲣﺎﻟﻒ‬
‫ﻣﺒﺎﺩﺋﻨﺎ‪ .‬ﻟﺬﺍ ﻻﺣﻖ ﻟﻚ ﰲ ﺍﻻﺳﺘﻴﺎﺀ ﻣﻨﺎ ﻭﻻ ﺍﻟﺸﻜﻮ￯ ﻣﻦ ﻣﻀﺎﻳﻘﺎﺗﻨﺎ ﻟﻚ‪.‬‬
‫ﺇﻥ ﻣﻦ ﻳﺸﻖ ﻃﺮﻳﻘ ﹰﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ ﻭﻳﺆﺳﺲ ﺣﺮﻛﺔ‪ ،‬ﻻ ﻳﺴﺘﺜﻤﺮ ﻣﺴﺎﻋﻴﻪ‬ ‫ﺍﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﻭﻟﻦ ﻳﻜﻮﻥ ﺍﻟﻨﺠﺎﺡ ﺣﻠﻴ ﹶﻔﻪ ﰲ ﺃﻣﻮﺭ ﺍﳋﲑ ﻭﺍﻟﺮﻗﻲ ﻣﺎ ﱂ ﺗﻜﻦ ﺍﻟﺤﺮﻛ ﹸﺔ ﻣﻨﺴﺠﻤ ﹰﺔ ﻣﻊ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻔﻄﺮﻳﺔ‬
‫ﺟﻤﻴﻊ ﺃﻋﲈﻟﻪ ﰲ ﺳﺒﻴﻞ ﺍﻟﺘﺨﺮﻳﺐ ﻭﺍﻟﴩ‪.‬‬
‫ﹸ‬ ‫ﺍﻟﺘﻲ ﲢﻜﻢ ﺍﻟﻜﻮﻥ‪ ،‬ﺑﻞ ﺗﻜﻮﻥ‬
‫ﻓﲈ ﺩﺍﻡ ﺍﻻﻧﺴﺠﺎﻡ ﻣﻊ ﻗﺎﻧﻮﻥ ﺍﻟﻔﻄﺮﺓ ﺿﺮﻭﺭﻳ ﹰﺎ‪ ،‬ﻓﺈﻥ ﺗﻨﻔﻴﺬ ﻗﺎﻧﻮﻥ ﺍﳌﺴﺎﻭﺍﺓ ﺍﳌﻄﻠﻘﺔ ﻻ ﻳﻤﻜﻦ‬
‫ﹼﺇﻻ ﺑﺘﻐﻴﲑ ﻓﻄﺮﺓ ﺍﻟﺒﴩ ﻭﺭﻓﻊ ﺍﳊﻜﻤﺔ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﺧﻠﻖ ﺍﻟﻨﻮﻉ ﺍﻟﺒﴩﻱ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻧﻨﻲ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﺴﺐ ﻭﻧﻤﻂ ﻣﻌﻴﺸﺔ ﺍﳊﻴﺎﺓ ﻣﻦ ﻃﺒﻘﺔ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻭﻣﻦ ﺍﻟﺮﺍﺿﲔ‬
‫ﺍﻟﻤﺴﻤﲔ‬
‫ﱠ‬ ‫ﺑﺎﳌﺴﺎﻭﺍﺓ ﰲ ﺍﳊﻘﻮﻕ ﻓﻜﺮ ﹰﺍ ﻭﻣﺸﺮﺑ ﹰﺎ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﺎﻣﻠﲔ ﻋﲆ ﺭﻓﺾ ﺳﻴﻄﺮﺓ ﻃﺒﻘﺔ ﺍﳋﻮﺍﺹ‬
‫ﺑﺎﻟﱪﺟﻮﺍﺯﻳﲔ ﻭﺍﺳﺘﺒﺪﺍﺩﻫﻢ ﻣﻨﺬ ﺍﻟﺴﺎﺑﻖ ﻭﺫﻟﻚ ﺑﻤﻘﺘﴣ ﺍﻟﺮﲪﺔ ﻭﺑﻤﻮﺟﺐ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﻨﺎﺷﺌﺔ‬
‫ﻣﻦ ﺍﻹﺳﻼﻡ‪ .‬ﻟﺬﺍ ﻓﺄﻧﺎ ﺑﻜﻞ ﻣﺎ ﺃﻭﺗﻴﺖ ﻣﻦ ﻗﻮﺓ ﺑﺠﺎﻧﺐ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﺘﺎﻣﺔ‪ ،‬ﻭﺿﺪ ﺍﻟﻈﻠﻢ ﻭﺍﻟﺴﻴﻄﺮﺓ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٣٨‬‬
‫ﹶ‬
‫ﻗﺎﻧﻮﻥ ﺍﳌﺴﺎﻭﺍﺓ‬ ‫ﻭﺍﻟﺘﺤﻜﻢ ﻭﺍﻻﺳﺘﺒﺪﺍﺩ‪ .‬ﹶﺑﻴﺪ ﺃ ﱠﻥ ﻓﻄﺮﺓ ﺍﻟﻨﻮﻉ ﺍﻟﺒﴩﻱ ﻭﺣﻜﻤ ﹶﺔ ﺧﻠﻘﻪ ﲣﺎﻟﻔﺎﻥ‬
‫ﹶ‬
‫ﻣﺤﺎﺻﻴﻞ ﻛﺜﲑﺓ‪ ،‬ﻭﻳﻜﺘﺐ ﰲ‬ ‫ﺍﳌﻄﻠﻘﺔ‪ ،‬ﺇﺫ ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻛﲈ ﻳﺴﺘﺤﺼﻞ ﻣﻦ ﳾﺀ ﻗﻠﻴﻞ‬
‫ﺻﺤﻴﻔﺔ ﻭﺍﺣﺪﺓ ﻛﺘﺒ ﹰﺎ ﻛﺜﲑﺓ‪ ،‬ﻭ ﹸﻳﺠﺮﻱ ﺑﴚﺀ ﻭﺍﺣﺪ ﻭﻇﺎﺋﻒ ﲨﺔ‪ ،‬ﻛﺬﻟﻚ ﹸﻳﻨﺠﺰ ﺑﻨﻮﻉ ﺍﻟﺒﴩ ﻭﻇﺎﺋﻒ‬
‫ﺃﻟﻮﻑ ﺍﻷﻧﻮﺍﻉ‪ ،‬ﻭﺫﻟﻚ ﺇﻇﻬﺎﺭ ﹰﺍ ﻟﻘﺪﺭﺗﻪ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺣﻜﻤﺘﻪ ﺍﻟﺘﺎﻣﺔ‪.‬‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﲆ ﻓﻄﺮﺓ ﺟﺎﻣﻌﺔ‪ ،‬ﳍﺎ ﻣﻦ ﺍﻟﻘﺪﺭﺓ‬ ‫ﻓﻸﺟﻞ ﺗﻠﻚ ﺍﳊﻜﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﺧﻠﻖ ﺳﺒﺤﺎﻧﻪ‬
‫ﻣﺎ ﻳﺜﻤﺮ ﺃﻟﻮﻑ ﺳﻨﺎﺑﻞ ﺍﻷﻧﻮﺍﻉ‪ ،‬ﻭﻣﺎ ﻳﻌﻄﻰ ﻃﺒﻘﺎﺕ ﻛﺜﲑﺓ ﺑﻌﺪﺩ ﺃﻧﻮﺍﻉ ﺳﺎﺋﺮ ﺍﳊﻴﻮﺍﻧﺎﺕ؛ ﺇﺫ ﱂ ﻳﺤﺪﱢ ﺩ‬
‫ﻭﻣﺸﺎﻋﺮﻩ ﻛﲈ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﺑﻞ ﺃﻃﻠﻘﻬﺎ ﻭﺍﻫﺒ ﹰﺎ ﻟﻪ‬
‫ﹶ‬ ‫ﺳﺒﺤﺎﻧﻪ ﻗﻮ￯ ﺍﻹﻧﺴﺎﻥ ﻭﻟﻄﺎﺋ ﹶﻔﻪ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﹰﺍ ﻳﺘﻤﻜﻦ ﺑﻪ ﻣﻦ ﺍﻟﺴﻴﺎﺣﺔ ﻭﺍﳉﻮﻻﻥ ﺿﻤﻦ ﻣﻘﺎﻣﺎﺕ ﻻ ﲢﺪ‪ ،‬ﻓﻬﻮ ﰲ ﺣﻜﻢ ﺃﻟﻮﻑ ﺍﻷﻧﻮﺍﻉ‪،‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻧﻮﻋ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﺃﺻﺒﺢ ﺍﻹﻧﺴﺎﻥ ﰲ ﺣﻜﻢ ﺧﻠﻴﻔﺔ ﺍﻷﺭﺽ‪ ..‬ﻭﻧﺘﻴﺠﺔ ﺍﻟﻜﻮﻥ‪ ..‬ﻭﺳﻠﻄﺎﻥ ﺍﻷﺣﻴﺎﺀ‪..‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﱠ‬
‫ﺃﺟﻞ ﲬﲑﺓ ﻟﺘﻨﻮﻉ ﺍﻟﻨﻮﻉ ﺍﻟﺒﴩﻱ ﻭﺃﻫﻢ ﻧﺎﺑﺾ ﳏﺮﻙ ﻟﻪ ﻫﻮ ﺍﻟﺘﺴﺎﺑﻖ ﻹﺣﺮﺍﺯ ﺍﻟﻔﻀﻴﻠﺔ‬
‫ﺭﻓﻊ ﺍﻟﻔﻀﻴﻠﺔ ﹼﺇﻻ ﺑﺘﺒﺪﻳﻞ ﺍﳌﺎﻫﻴﺔ ﺍﻟﺒﴩﻳﺔ ﻭﺇﲬﺎﺩ ﺍﻟﻌﻘﻞ ﻭﻗﺘﻞ‬
‫ﺍﳌﺘﺴﻤﺔ ﺑﺎﻹﻳﲈﻥ ﺍﳊﻘﻴﻘﻲ‪ .‬ﻓﻼ ﻳﻤﻜﻦ ﹸ‬
‫ﺍﻟﻘﻠﺐ ﻭﺇﻓﻨﺎﺀ ﺍﻟﺮﻭﺡ‪.‬‬
‫‪ ‬‬‫‪ ‬‬ ‫‪ ‬‬ ‫‪‬‬ ‫»‪    ‬‬
‫‪       ‬‬ ‫‪‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬
‫)‪(١‬‬
‫‪.«!                ‬‬
‫‪‬‬
‫ﺧﻄﺄ ﰲ ﻭﺟﻪ ﺭﺟﻞ ﺫﻱ ﺷﺄﻥ ﻣﺎ ﻛﺎﻥ ﻳﻠﻴﻖ ﺑﻪ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﺼﻔﻌﺔ‪،‬‬ ‫ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺮﺻﲔ ﹸﺃﺛﲑ ﹰ‬
‫ﺑﻞ ﺟﺪﻳﺮ ﲠﺬﺍ ﺍﻟﻜﻼﻡ ﺃﻥ ﻳﺼﻔﻊ ﺑﻪ ﺍﻟﻮﺟﻪ ﺍﻟﻐﺪﺍﺭ ﳍﺬﺍ ﺍﻟﻌﴫ ﺍﳊﺎﻣﻞ ﻻﺳﺘﺒﺪﺍﺩ ﺭﻫﻴﺐ ﻳﺘﺴﱰ ﲠﺬﻩ‬
‫ﺍﳊﺮﻳﺔ‪.‬‬
‫ﻓﺄﻧﺎ ﺃﻗﻮﻝ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ‪:‬‬
‫‪‬‬
‫‪  ‬‬
‫‪ ‬‬‫‪      ‬‬
‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬
‫‪‬‬ ‫»‪  ‬‬
‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬
‫‪.«!               ‬‬
‫‪‬‬

‫)‪ (١‬ﻗﻴﻞ ﰲ ﺣﻖ ﺍﻟﺴﻠﻄﺎﻥ »ﻋﺒﺪﺍﳊﻤﻴﺪ« ﻣﻦ ﻗﺒﻞ ﺍﻟﺸﺎﻋﺮ »ﻧﺎﻣﻖ ﻛﲈﻝ« ﰲ ﻗﺼﻴﺪﺗﻪ »ﺍﳊﺮﻳﺔ«‪.‬‬
‫‪٢٣٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺃﻭ ﺃﻗﻮﻝ‪:‬‬
‫‪    ‬‬
‫‪ ‬‬‫‪      ‬‬
‫‪   ‬‬ ‫‪‬‬ ‫»‪  ‬‬
‫‪‬‬
‫‪ ‬‬ ‫‪‬‬ ‫‪ ‬‬ ‫‪‬‬
‫‪.«!                 ‬‬
‫‪‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﻔﻀﻴﻠﺔ ﺍﻟﻤﺘﹼﺴﻤﺔ ﺑﺎﻹﻳﲈﻥ‪ ،‬ﻛﲈ ﻻ ﺗﻜﻮﻥ ﻭﺳﻴﻠﺔ ﻟﻺﻛﺮﺍﻩ‪ ،‬ﻻ ﺗﻜﻮﻥ ﺳﺒﺒ ﹰﺎ ﻟﻼﺳﺘﺒﺪﺍﺩ‬
‫ﺇﻥ ﺃﻫﻢ ﻣﴩﺏ ﻟﺪ￯ ﺃﻫﻞ‬ ‫ﻗﻄﻌ ﹰﺎ‪ .‬ﺇﺫ ﺍﻹﻛﺮﺍﻩ ﻭﺍﻟﻘﴪ ﻭﺍﻟﺘﺴﻠﻂ ﻋﲆ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺭﺫﻳﻠﺔ ﻟﻴﺲ ﹼﺇﻻ ‪ ،‬ﺑﻞ ﱠ‬
‫ﺍﻟﻔﻀﻴﻠﺔ ﻫﻮ ﺍﻻﻧﺪﻣﺎﺝ ﰲ ﺍﳌﺠﺘﻤﻊ ﺑﺎﻟﻌﺠﺰ ﻭﺍﻟﻔﻘﺮ ﻭﺍﻟﺘﻮﺍﺿﻊ‪ .‬ﻭﻟﻘﺪ ﻣﻀﺖ ﺣﻴﺎﺗﹸﻨﺎ ﻭﷲ ﺍﳊﻤﺪ‬
‫ﻭﻣﺎ ﺯﺍﻟﺖ ﻛﺬﻟﻚ ﲤﴤ ﻋﲆ ﻭﻓﻖ ﻫﺬﺍ ﺍﳌﴩﺏ‪ .‬ﻓﺄﻧﺎ ﻻ ﺃﺩﻋﻲ ﻣﺘﻔﺎﺧﺮ ﹰﺍ ﺃﻧﻨﻲ ﺻﺎﺣﺐ ﻓﻀﻴﻠﺔ‪،‬‬
‫ﺟﻞ ﻭﻋﻼ ﺑﻔﻀﻠﻪ‬ ‫ﻋﻠﻲ ﻭﺑﻨﻴﺔ ﺍﻟﺸﻜﺮ ﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ :‬ﻗﺪ ﹶﺃ ﹾﺣ ﹶﺴ ﹶﻦ ﹼ‬
‫ﺇﻟﻲ ﹼ‬ ‫ﻭﻟﻜﻦ ﺃﻗﻮﻝ ﺗﺤﺪﹼ ﺛ ﹰﺎ ﺑﻨﻌﻤﺔ ﺍﷲ ﹼ‬
‫ﻓﺼﺮﻓﺖ ﻃﻮﺍﻝ ﺣﻴﺎﰐ‬
‫ﹸ‬ ‫ﻭﻛﺮﻣﻪ ﻓﻮﻓﻘﻨﻲ ﺇﱃ ﺍﻟﻌﻤﻞ ﻟﻠﻌﻠﻮﻡ ﺍﻹﻳﲈﻧﻴﺔ ﻭﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺇﺩﺭﺍﻛﻬﺎ ﻭﻓﻬﻤﻬﺎ‪.‬‬
‫‪-‬ﷲ ﺍﳊﻤﺪ‪ -‬ﻫﺬﺍ ﺍﻹﺣﺴﺎﻥ ﺍﻹﳍﻲ ﺑﺘﻮﻓﻴﻖ ﻣﻨﻪ ﺗﻌﺎﱃ‪ ،‬ﰲ ﻣﺼﺎﻟﺢ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺴﻠﻤﺔ ﻭﺑﺬﻟﺘﹸﻪ ﰲ‬
‫ﻳﻚ ﰲ ﺃﻱ ﻭﻗﺖ ﻛﺎﻥ ﻭﺳﻴﻠﺔ ﻟﻺﻛﺮﺍﻩ ﻭﺍﻟﺘﺴﻠﻂ ﻋﲆ ﺍﻵﺧﺮﻳﻦ‪ .‬ﻛﲈ ﺃﻧﻨﻲ ‪-‬ﺑﻨﺎ ﹰﺀ‬‫ﺳﺒﻴﻞ ﺳﻌﺎﺩﲥﺎ‪ ،‬ﻭﱂ ﹸ‬
‫ﺳﺮ ﻣﻬﻢ‪ -‬ﺃﻧﻔﺮ ﻣﻦ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ﻭﺟﻠﺐ ﺍﺳﺘﺤﺴﺎﳖﻢ ﺍﳌﺮﻏﻮﺑﲔ ﻟﺪ￯ ﺃﻫﻞ ﺍﻟﻐﻔﻠﺔ؛ ﺇﺫ ﻗﺪ‬ ‫ﻋﲆ ﹼ‬
‫ﻣﻀﺮﻳﻦ ﱄ‪ .‬ﹼﺇﻻ ﺃﻧﻨﻲ ﺃﺭﺍﳘﺎ ﺃﻣﺎﺭﺓ ﻋﲆ‬
‫ﻋﻠﻲ ﻋﴩﻳﻦ ﺳﻨﺔ ﻣﻦ ﻋﻤﺮﻱ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻓﻠﻬﺬﺍ ﺃﻋﺪﹼ ﳘﺎ ﱠ‬
‫ﺿ ﹼﻴﻌﺎ ﹼ‬
‫ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ﻋﲆ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﻓﻼ ﹸﺃﺳﺨﻄﻬﻢ‪.‬‬
‫ﻓﻴﺎ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ!‬
‫ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻻ ﺃﺗﺪﺧﻞ ﰲ ﺩﻧﻴﺎﻛﻢ ﻗﻂ؛ ﻭﻻ ﻋﻼﻗﺔ ﱄ ﺑﺄﻳﺔ ﺟﻬﺔ ﻛﺎﻧﺖ ﺑﻤﺒﺎﺩﺋﻜﻢ‪.‬‬
‫ﻼ ﻛﲈ ﺗﺸﻬﺪ ﺑﺬﻟﻚ ﺣﻴﺎﰐ‪،‬‬‫ﻭﻟﺴﺖ ﻋﺎﺯﻣ ﹰﺎ ﻋﲆ ﺍﻟﺘﺪﺧﻞ ﻣﺠﺪﺩ ﹰﺍ ﺑﺎﻟﺪﻧﻴﺎ‪ ،‬ﺑﻞ ﻭﻻ ﱄ ﺭﻏﺒﺔ ﻓﻴﻬﺎ ﺃﺻ ﹰ‬
‫ﺇﻟﻲ ﻭﻛﺄﻧﻨﻲ ﻣﺘﺠ ﹼﺒﺮ ﺳﺎﺑﻖ‪،‬‬
‫ﻫﺬﻩ ﺍﻟﺘﻲ ﻗﻀﻴﺘﹸﻬﺎ ﺃﺳﲑ ﺍﳌﻨﻔﻰ ﻃﻮﺍﻝ ﺗﺴﻊ ﺳﻨﻮﺍﺕ‪ .‬ﻓﻠﲈﺫﺍ ﺗﻨﻈﺮﻭﻥ ﹼ‬
‫ﻳﻀﻤﺮ ﺍﻟﺘﺴﻠﻂ ﻋﲆ ﺍﻵﺧﺮﻳﻦ ﻭﻳﺘﺤﲔ ﺍﻟﻔﺮﺹ ﻟﺬﻟﻚ‪ .‬ﺑﺄﻱ ﻗﺎﻧﻮﻥ ﹸﻳﺠﺮ￯ ﻭﻋﲆ ﺃﻳﺔ ﻣﺼﻠﺤﺔ ﹸﻳﺒﻨﻰ‬
‫ﻫﺬﺍ ﺍﳌﺪ￯ ﻣﻦ ﺍﻟﱰﺻﺪ ﻭﺍﳌﺮﺍﻗﺒﺔ ﻭﺍﻟﻌﻨﺖ؟‬
‫ﻓﻼ ﺗﻮﺟﺪ ﰲ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪ ،‬ﺣﻜﻮﻣ ﹲﺔ ﺗﻌﻤﻞ ﻓﻮﻕ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻭﺗﺴﻤﺢ ﲠﺬﻩ ﺍﳌﻌﺎﻣﻠﺔ ﺍﻟﻘﺎﺳﻴﺔ ﺍﻟﺘﻲ‬
‫ﹸﺃﻋﺎﻣﻞ ﲠﺎ ﻭﺍﻟﺘﻲ ﻻ ﻳﺮﴇ ﲠﺎ ﻓﺮﺩ ﻣﻬﲈ ﻛﺎﻥ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﺴﻴﺌﺔ ﺍﻟﺘﻲ ﺗﻌﺎﻣﻠﻮﻧﻨﻲ ﲠﺎ ﻻ ﺗﻮﻟﺪ ﺳﺨﻄﻲ ﻭﺣﺪﻩ‪ ،‬ﺑﻞ ﺳﺨﻂ ﻧﻮﻉ‬
‫ﺍﻹﻧﺴﺎﻥ ‪-‬ﺇﻥ ﺃﺩﺭﻙ‪ -‬ﺑﻞ ﺳﺨﻂ ﺍﻟﻜﺎﺋﻨﺎﺕ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٤٠‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﺳﺆﺍﻝ ﻳﺮﺩ ﻋﲆ ﻭﺟﻪ ﺍﻟﺒﻼﻫﺔ ﻭﺍﳉﻨﻮﻥ ﻭﻳﻨﻄﻮﻱ ﻋﲆ ﻣﻐﺎﻟﻄﺔ‪.‬‬
‫ﻳﻘﻮﻝ ﻗﺴﻢ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﻟﺪﻭﻟﺔ ﻭﺃﻫﻞ ﺍﳊﻜﻢ‪:‬‬
‫ﻣﺖ ﻗﺎﺋﻤ ﹰﺎ ﰲ ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﻌﻠﻴﻚ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻘﻮﺍﻧﲔ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻓﻴﻬﺎ‪ ،‬ﻓﻠﲈﺫﺍ‬
‫ﻣﺎ ﹸﺩ ﹶ‬
‫ﺗﹸﻨﺠﻲ ﻧﻔﺴﻚ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻧﲔ ﲢﺖ ﺳﺘﺎﺭ ﺍﻟﻌﺰﻟﺔ ﻋﻦ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻼ‪ :‬ﺇﻥ ﻣﻦ ﹺ‬
‫ﳚﺮﻱ ﻧﻔﻮﺫﻩ ﻋﲆ ﺍﻵﺧﺮﻳﻦ ﺧﺎﺭﺝ ﻭﻇﻴﻔﺔ ﺍﻟﺪﻭﻟﺔ ﻣﺘﻘﻠﺪ ﹰﺍ ﻓﻀﻴﻠﺔ ﻭﻣﺰ ﹼﻳﺔ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﻳﻨﺎﰲ ﻗﺎﻧﻮﻥ ﺍﳊﻜﻮﻣﺔ ﺍﳊﺎﴐﺓ ﻭﺩﺳﺘﻮﺭ ﺍﳉﻤﻬﻮﺭﻳﺔ ﺍﳌﺒﻨﻲ ﻋﲆ ﺃﺳﺎﺱ ﺍﳌﺴﺎﻭﺍﺓ‪ .‬ﻓﻠﲈﺫﺍ‬ ‫ﻟﻨﻔﺴﻪ ﹺ‬
‫ﺗﺘﻘﻠﺪ ﺻﻔ ﹶﺔ ﻣﻦ ﻳﺮﻳﺪ ﺟﻠﺐ ﺍﻹﻋﺠﺎﺏ ﺑﻨﻔﺴﻪ ﻭﻛﺄﻥ ﻋﲆ ﺍﻟﻨﺎﺱ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ ﻭﻃﺎﻋﺘﻪ‪ .‬ﻭﲡﻌﻠﻬﻢ‬
‫ﻳﻘ ﹼﺒﻠﻮﻥ ﻳﺪﻙ ﻣﻊ ﺃﻧﻚ ﻻ ﻭﻇﻴﻔﺔ ﻟﻚ ﰲ ﺍﻟﺪﻭﻟﺔ؟‬
‫ﻻ ﺛﻢ ﻳﻤﻜﻨﻬﻢ ﺇﺟﺮﺍﺅﻩ ﻋﲆ‬‫ﺗﻨﻔﻴﺬﻩ ﻋﲆ ﺃﻧﻔﺴﻬﻢ ﺃﻭ ﹰ‬
‫ﹶ‬ ‫ﺇﻥ ﻋﲆ ﻣﻨ ﹼﻔﺬﻱ ﺍﻟﻘﺎﻧﻮﻥ‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﺍﻵﺧﺮﻳﻦ‪ .‬ﻓﺈﺟﺮﺍﺀ ﺩﺳﺘﻮﺭ ﻋﲆ ﺍﻵﺧﺮﻳﻦ ﺩﻭﻥ ﺃﻧﻔﺴﻜﻢ ﻳﻌﻨﻲ ﻣﻨﺎﻗﻀﺘﹶﻜﻢ ﻟﺪﺳﺘﻮﺭﻛﻢ ﻭﻗﺎﻧﻮﻧﹺﻜﻢ‬
‫ﻋﻠﻲ ﺑﻴﻨﲈ ﱂ ﺗﻄﺒﻘﻮﻩ ﺃﻧﺘﻢ ﻋﲆ‬
‫ﻗﺒﻞ ﻛﻞ ﺃﺣﺪ ﻷﻧﻜﻢ ﺗﻄﻠﺒﻮﻥ ﺇﺟﺮﺍﺀ ﻗﺎﻧﻮﻥ ﺍﳌﺴﺎﻭﺍﺓ ﺍﳌﻄﻠﻘﺔ ﻫﺬﺍ ﱠ‬
‫ﺃﻧﻔﺴﻜﻢ‪.‬‬
‫ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪ :‬ﻣﺘﻰ ﻣﺎ ﺻﻌﺪ ﺟﻨﺪﻱ ﺍﻋﺘﻴﺎﺩﻱ ﺇﱃ ﻣﻘﺎﻡ ﺍﳌﺸﲑ ﺍﻻﺟﺘﲈﻋﻲ‪ ،‬ﻭﺷﺎﺭﻙ ﺍﳌﺸﲑ ﻓﻴﲈ‬
‫ﻳﻮﻟﻴﻪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﺣﱰﺍﻡ ﻭﺇﺟﻼﻝ‪ ،‬ﻭﻧﺎﻝ ﻣﺜﻠﻪ ﺫﻟﻚ ﺍﻹﻗﺒﺎﻝ ﻭﺍﻻﺣﱰﺍﻡ‪ ..‬ﺃﻭ ﻣﺘﻰ ﻣﺎ ﺻﺎﺭ ﺍﳌﺸﲑ‬
‫ﺟﻨﺪﻳ ﹰﺎ ﺍﻋﺘﻴﺎﺩﻳ ﹰﺎ ﻭﺗﻘﻠﺪ ﺃﺣﻮﺍﻟﻪ ﺍﳋﺎﻣﺪﺓ‪ ،‬ﻭﻓ ﹶﻘﺪ ﺃﳘﻴﺘﻪ ﻛﻠﻬﺎ ﺧﺎﺭﺝ ﻭﻇﻴﻔﺘﻪ‪ ..‬ﻭﺃﻳﻀ ﹰﺎ ﻣﺘﻰ ﻣﺎ ﺗﺴﺎﻭ￯‬
‫ﺭﺋﻴﺲ ﺫﻛﻲ ﻷﺭﻛﺎﻥ ﺍﳉﻴﺶ ﻗﺎﺩﻫﻢ ﺇﱃ ﺍﻟﻨﴫ ﻣﻊ ﺟﻨﺪﻱ ﺑﻠﻴﺪ ﰲ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ﻋﺎﻣﺔ ﻭﺍﻻﺣﱰﺍﻡ‬ ‫ﹲ‬
‫ﻧﻔﺴﻚ ﻋﺎﻟﻤ ﹰﺎ‪.‬‬ ‫ﹺ‬
‫ﻭﺍﳌﺤﺒﺔ ﻟﻪ‪ ،‬ﻓﻠﻜﻢ ﺃﻥ ﺗﻘﻮﻟﻮﺍ ﺣﻴﻨﺬﺍﻙ‪ ،‬ﺣﺴﺐ ﻗﺎﻧﻮﻧﻜﻢ‪ ،‬ﻗﺎﻧﻮﻥ ﺍﳌﺴﺎﻭﺍﺓ‪ :‬ﻻ ﺗ ﹶﹸﺴ ﹺﻢ ﹶ‬
‫ﺍﺭﻓﺾ ﺍﺣﱰﺍﻡ ﺍﻟﻨﺎﺱ ﻟﻚ‪ ،‬ﺍﻧﻜﺮ ﻓﻀﻴﻠﺘﻚ‪ ،‬ﺍﺧﺪﻡ ﺧﺎﺩﻣﻚ‪ ،‬ﺭﺍﻓﻖ ﺍﳌﺘﺴﻮﻟﲔ‪.‬‬
‫ﻓﺈﻥ ﻗﻠﺘﻢ‪ :‬ﺇﻥ ﻫﺬﺍ ﺍﻻﺣﱰﺍﻡ ﻭﺍﳌﻘﺎﻡ ﻭﺍﻹﻗﺒﺎﻝ ﺍﻟﺬﻱ ﻳﻮﻟﻴﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﺇﻧﲈ ﻫﻮ ﺧﺎﺹ ﺑﺎﳌﻮﻇﻔﲔ‬
‫ﻭﺃﺛﻨﺎﺀ ﻣﺰﺍﻭﻟﺘﻬﻢ ﻣﻬﻨﺘﻬﻢ‪ ،‬ﺑﻴﻨﲈ ﺃﻧﺖ ﺇﻧﺴﺎﻥ ﻻ ﻭﻇﻴﻔﺔ ﻟﻚ‪ ،‬ﻓﻠﻴﺲ ﻟﻚ ﺃﻥ ﺗﻘﺒﻞ ﺍﺣﱰﺍﻡ ﺍﻷﻣﺔ‬
‫ﻛﺎﳌﻮﻇﻔﲔ‪.‬‬
‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﻟﻮ ﺃﺻﺒﺢ ﺍﻹﻧﺴﺎﻥ ﳎﺮﺩ ﺟﺴﺪ ﻓﻘﻂ‪ ..‬ﻭﻇﻞ ﰲ ﺍﻟﺪﻧﻴﺎ ﺧﺎﻟﺪ ﹰﺍ ﻣﺨﻠﺪ ﹰﺍ‪ ..‬ﻭ ﹸﺃﻏﻠﻖ‬
‫‪٢٤١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﻮﻇﺎﺋﻒ ﰲ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻭﺍﳌﻮﻇﻔﲔ ﺍﻹﺩﺍﺭﻳﲔ‪ ..‬ﻓﻜﻼﻣﻜﻢ‬

‫ﹸ‬ ‫ﺑﺎﺏ ﺍﻟﻘﱪ‪ ..‬ﻭ ﹸﻗﺘﻞ ﺍﳌﻮﺕ‪ ..‬ﻓﺎﻧﺤﴫﺕ‬
‫ﺇﺫﻥ ﻳﻌﻨﻲ ﺷﻴﺌ ﹰﺎ‪ .‬ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﻟﻴﺲ ﳎﺮﺩ ﺟﺴﺪ‪ ،‬ﻭﻻ ﹸﻳ ﹼ‬
‫ﺠﺮﺩ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﻌﻘﻞ‬
‫ﻟﻴﻌﻄﻰ ﻏﺬﺍ ﹰﺀ ﻟﻠﺠﺴﺪ‪ ،‬ﻓﻼ ﻳﻤﻜﻦ ﺇﻓﻨﺎﺀ ﺗﻠﻚ ﺍﳉﻮﺍﺭﺡ‪ .‬ﱞ‬
‫ﻓﻜﻞ ﻣﻨﻬﺎ ﻳﻄﻠﺐ ﺍﻟﺘﻐﺬﻳﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ‪ .‬ﻭﳌﺎ ﻛﺎﻥ‬
‫ﺃﺟﻞ ﻣﺴﺄﻟﺔ ﻟﺪ￯ ﻛﻞ ﻓﺮﺩ ﻫﻮ ﻗﻠ ﹸﻘﻪ ﻋﲆ ﻣﺎ ﻭﺭﺍﺀ ﺍﻟﻘﱪ‪ .‬ﻟﺬﺍ ﻻ ﺗﻨﺤﴫ‬‫ﺑﺎﺏ ﺍﻟﻘﱪ ﻻ ﻳﻐﻠﻖ‪ ،‬ﺑﻞ ﺇﻥ ﹼ‬
‫ﹸ‬
‫ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺘﻲ ﺗﺴﺘﻨﺪ ﺇﱃ ﺍﺣﱰﺍﻡ ﺍﻟﻨﺎﺱ ﻭﻃﺎﻋﺘﻬﻢ ﰲ ﻭﻇﺎﺋﻒ ﺍﺟﺘﲈﻋﻴﺔ ﻭﺳﻴﺎﺳﻴﺔ ﻭﻋﺴﻜﺮﻳﺔ‬
‫ﲣﺺ ﺣﻴﺎﺓ ﺍﻷﻣﺔ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ .‬ﺇﺫ ﻛﲈ ﺃﻥ ﺗﺰﻭﻳﺪ ﺍﳌﺴﺎﻓﺮﻳﻦ ﺑﺘﺬﺍﻛﺮ ﺳﻔﺮ ﻭﺟﻮﺍﺯ ﻣﺮﻭﺭ ﻭﻇﻴﻔﺔ‪ ،‬ﻓﺈﻥ‬
‫ﻣﻨﺢ ﻭﺛﻴﻘﺔ ﺳﻔﺮ ﻟﻠﻤﺴﺎﻓﺮﻳﻦ ﺇﱃ ﺩﻳﺎﺭ ﺍﻷﺑﺪ ﻭﻣﻨﺎﻭﻟﺘﻬﻢ ﻧﻮﺭ ﹰﺍ ﻟﺘﺒﺪﻳﺪ ﻇﻠﲈﺕ ﺍﻟﻄﺮﻳﻖ ﻭﻇﻴﻔﺔ ﺟﻠﻴﻠﺔ‪،‬‬
‫ﺑﺤﻴﺚ ﻻ ﺗﺮﻗﻰ ﺃﻳﺔ ﻭﻇﻴﻔﺔ ﺃﺧﺮ￯ ﺇﱃ ﺃﳘﻴﺘﻬﺎ‪ .‬ﻓﺈﻧﻜﺎﺭ ﻭﻇﻴﻔﺔ ﺟﻠﻴﻠﺔ ﻛﻬﺬﻩ ﻻ ﻳﻤﻜﻦ ﹼﺇﻻ ﺑﺈﻧﻜﺎﺭ‬
‫ﺍﳌﻮﺕ‪ ،‬ﻭﺑﺘﻜﺬﻳﺐ ﺷﻬﺎﺩﺓ ﺛﻼﺛﲔ ﺃﻟﻒ ﺟﻨﺎﺯﺓ ﻳﻮﻣﻴ ﹰﺎ ﺗﹸﺼﺪﻕ ﺩﻋﻮ￯‪ :‬ﺃﻥ ﺍﳌﻮﺕ ﺣﻖ‪.‬‬
‫ﻓﲈ ﺩﺍﻣﺖ ﻫﻨﺎﻙ ﻭﻇﺎﺋﻒ ﻣﻌﻨﻮﻳﺔ ﺗﺴﺘﻨﺪ ﺇﱃ ﺣﺎﺟﺎﺕ ﴐﻭﺭﻳﺔ ﻣﻌﻨﻮﻳﺔ‪ ،‬ﻭﺃﻥ ﺃﻫﻢ ﺗﻠﻚ‬
‫ﺍﻟﻮﻇﺎﺋﻒ ﻫﻲ ﺍﻹﻳﲈﻥ ﻭﺗﻘﻮﻳﺘﻪ ﻭﺍﻹﺭﺷﺎﺩ ﺇﻟﻴﻪ‪ ،‬ﺇﺫ ﻫﻮ ﺟﻮﺍﺯ ﺳﻔﺮ ﰲ ﻃﺮﻳﻖ ﺍﻷﺑﺪﻳﺔ ﻭﻣﺼﺒﺎﺡ‬
‫ﺍﻟﻘﻠﺐ ﰲ ﻇﻠﲈﺕ ﺍﻟﱪﺯﺥ ﻭﻣﻔﺘﺎﺡ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺗﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ‪،‬‬
‫ﻭﻇﻴﻔ ﹶﺔ ﺍﻹﻳﲈﻥ‪ ،‬ﻣﻦ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﻻ ﻳﺒﺨﺲ ﻗﻴﻤ ﹶﺔ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺘﻲ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻪ ﻛﻔﺮﺍﻧ ﹰﺎ ﲠﺎ‪ ،‬ﻭﻻ ﹼ‬
‫ﻳﻬﻮﻥ‬
‫ﻣﻦ ﻓﻀﻴﻠﺔ ﺍﻹﻳﲈﻥ ﺍﻟﺘﻲ ﻣﻨﺤﻬﺎ ﺍﷲ ﺇﻳﺎﻩ‪ ،‬ﻭﻻ ﻳﱰﺩ￯ ﺇﱃ ﺩﺭﻙ ﺍﻟﺴﻔﻬﺎﺀ ﻭﺍﻟﻔﺴﻘﺔ‪ ،‬ﻭﻻ ﻳﻠﻮﺙ ﻧﻔﺴﻪ‬
‫ﺑﺴﻔﺎﻫﺔ ﺍﻟﺴﺎﻓﻠﲔ ﻭﺑﺪﻋﻬﻢ‪ .‬ﻓﺎﻻﻧﺰﻭﺍﺀ ﻭﺍﻋﺘﺰﺍﻝ ﺍﻟﻨﺎﺱ ﺍﻟﺬﻱ ﻻ ﻳﺮﻭﻕ ﻟﻜﻢ ﻭﺣﺴﺒﺘﻤﻮﻩ ﻣﺨﺎﻟﻔ ﹰﺎ‬
‫ﻟﻠﻤﺴﺎﻭﺍﺓ ﺇﻧﲈ ﻫﻮ ﻷﺟﻞ ﻫﺬﺍ‪.‬‬
‫ﺍﻟﻌﻨﺖ‬
‫ﹶ‬ ‫ﻭﻣﻊ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻼ ﺃﺧﺎﻃﺐ ‪-‬ﺑﻜﻼﻣﻲ ﻫﺬﺍ‪ -‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺬﻳﻘﻮﻧﻨﻲ‬
‫ﺑﺘﻌﺬﻳﺒﻬﻢ ﺇﻳﺎﻱ‪ ،‬ﻣﻦ ﺃﻣﺜﺎﻟﻜﻢ ﺍﳌﺘﻜﱪﻳﻦ ﺍﳌﻐﱰﻳﻦ ﺑﻨﻔﻮﺳﻬﻢ ﻛﺜﻴﺮ ﹰﺍ ﺣﺘﻰ ﺑﻠﻐﻮﺍ ﺍﻟﻔﺮﻋﻮﻧﻴﺔ ﰲ ﻧﻘﺾ‬
‫ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ‪ ،‬ﻗﺎﻧﻮﻥ ﺍﳌﺴﺎﻭﺍﺓ‪ .‬ﺇﺫ ﻳﻨﺒﻐﻲ ﻋﺪﻡ ﺍﻟﺘﻮﺍﺿﻊ ﺃﻣﺎﻡ ﺍﳌﺘﻜﱪﻳﻦ ﳌﺎ ﹸﻳﻈﻦ ﺗﺬﻟ ﹰ‬
‫ﻼ ﳍﻢ‪ ..‬ﻭﺇﻧﲈ‬
‫ﺃﺧﺎﻃﺐ ﺍﳌﻨﺼﻔﲔ ﺍﳌﺘﻮﺍﺿﻌﲔ ﺍﻟﻌﺎﺩﻟﲔ ﻣﻦ ﺃﻫﻞ ﺍﳊﻜﻢ ﻓﺄﻗﻮﻝ‪:‬‬
‫ﺇﻧﻨﻲ ﻭﷲ ﺍﳊﻤﺪ ﻋﲆ ﻣﻌﺮﻓﺔ ﺑﻘﺼﻮﺭﻱ ﻭﻋﺠﺰﻱ‪ ،‬ﻓﻼ ﺃ ﹼﺩﻋﻰ ﹸﻣﺴﺘﻌﻠﻴ ﹰﺎ ﻋﲆ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ‬
‫ﻼ ﻋﻦ ﺃﻥ ﺃ ﹼﺩﻋﻴﻪ ﻋﲆ ﺍﳌﺴﻠﻤﲔ! ﺑﻞ ﺃﺑﴫ ﺑﻔﻀﻞ ﺍﷲ ﺗﻘﺼﲑﺍﰐ ﺍﻟﺘﻲ ﻻ ﲢﺪ‪،‬‬ ‫ﻣﻘﺎﻣ ﹰﺎ ﻟﻼﺣﱰﺍﻡ ﻓﻀ ﹰ‬
‫ﹶ‬
‫ﺍﻟﺴﻠﻮﺍﻥ ﻭﺍﻟﻌﺰﺍﺀ ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺭﺟﺎﺀ ﺍﻟﺪﻋﺎﺀ ﻣﻦ‬ ‫ﻭﺃﻋﻠﻢ ﻳﻘﻴﻨ ﹰﺎ ﺃﲏ ﻟﺴﺖ ﻋﲆ ﳾﺀ ﹸﻳﺬﻛﺮ‪ ،‬ﻓﺄﺟﺪ‬
‫ﹸ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻻ ﺍﻟﺘﲈﺱ ﺍﻻﺣﱰﺍﻡ ﻣﻨﻬﻢ‪ .‬ﻭﺃﻋﺘﻘﺪ ﺃﻥ ﺳﻠﻮﻛﻲ ﻫﺬﺍ ﻣﻌﺮﻭﻑ ﻟﺪ￯ ﺃﺻﺪﻗﺎﺋﻲ ﻛﻠﻬﻢ‪ .‬ﹼﺇﻻ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٤٢‬‬
‫ﺃﻥ ﻫﻨﺎﻙ ﺃﻣﺮ ﹰﺍ ﻭﻫﻮ ﺃﻧﻨﻲ‪ ،‬ﺃﺗﻘﻠﺪ ﻣﺆﻗﺘ ﹰﺎ ﻭﺿﻌ ﹰﺎ ﻋﺰﻳﺰ ﹰﺍ ﻳﺘﻄﻠﺒﻪ ﻣﻘﺎ ﹸﻡ ﻋﺰﺓ ﺍﻟﻌﻠﻢ ﻭﻭﻗﺎﺭﻩ‪ ،‬ﻭﺫﻟﻚ ﺃﺛﻨﺎﺀ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﺨﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ﻭﺩﺭﺱ ﺣﻘﺎﺋﻖ ﺍﻹﻳﲈﻥ‪ ،‬ﺃﺗﻘﻠﺪﻩ ﻣﻮﻗﺘ ﹰﺎ ﰲ ﺳﺒﻴﻞ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ ﻭﴍﻑ ﺍﻟﻘﺮﺁﻥ‬
‫ﻭﻷﺟﻞ ﹶﺃ ﹼﻻ ﺃﺣﻨﻲ ﺭﺃﳼ ﻷﻫﻞ ﺍﻟﻀﻼﻟﺔ‪ .‬ﺃﻋﺘﻘﺪ ﺃﻧﻪ ﻟﻴﺲ ﰲ ﻃﻮﻕ ﻗﻮﺍﻧﲔ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻣﻌﺎﺭﺿﺔ‬
‫ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ‪.‬‬

‫ﻣﻌﺎﻣﻠﺔ ﲡﻠﺐ ﺍﳊﲑﺓ‪:‬‬

‫ﱠ‬
‫ﺇﻥ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﰲ ﻛﻞ ﻣﻜﺎﻥ ‪-‬ﻛﲈ ﻫﻮ ﻣﻌﻠﻮﻡ‪ -‬ﻳﺰﻧﻮﻥ ﺍﻷﻣﻮﺭ ﺑﻤﻴﺰﺍﻥ ﺍﻟﻌﻠﻢ‬
‫ﺗﻠﻤﺴﻮﺍ ﻋﻠﻤ ﹰﺎ ﻳﻮﻟﻮﻥ ﻟﻪ ﺍﻻﺣﱰﺍﻡ ﻭﻳﻌﻘﺪﻭﻥ ﻣﻌﻪ‬
‫ﻭﺍﳌﻌﺮﻓﺔ‪ .‬ﻓﺄﻳﻨﲈ ﻭﺟﺪﻭﺍ ﻣﻌﺮﻓﺔ ﻭﰲ ﺃﻱ ﺷﺨﺺ ﹼ‬
‫ﺍﻟﺼﺪﺍﻗﺔ ﺑﺎﻋﺘﺒﺎﺭ ﻣﺴﻠﻚ ﺍﻟﻌﻠﻢ‪ .‬ﺑﻞ ﺣﺘﻰ ﻟﻮ ﻗﺪﻡ ﻋﺎﱂ ‪-‬ﺑﺮﻭﻓﺴﻮﺭ‪ -‬ﻟﺪﻭﻟﺔ ﻋﺪﻭﺓ ﻟﻨﺎ‪ ،‬ﺇﱃ ﻫﺬﻩ‬
‫ﺍﻟﺒﻼﺩ‪ ،‬ﻟﺰﺍﺭﻩ ﹸ‬
‫ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﻭﺃﺻﺤﺎﺏ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻭﻗﺪﺭﻭﻩ ﻭﺍﺣﱰﻣﻮﻩ ﻟﻌﻠﻤﻪ ﻭﻣﻌﺮﻓﺘﻪ‪.‬‬
‫ﻭﺍﳊﺎﻝ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻃﻠﺐ ﺃﻋﲆ ﳎﻠﺲ ﻋﻠﻤﻲ ﹶﻛﻨﹶﴘ ﺇﻧﻜﻠﻴﺰﻱ ﻣﻦ ﺍﳌﺸﻴﺨﺔ ﺍﻹﺳﻼﻣﻴﺔ‬
‫ﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺳﺘﺔ ﺃﺳﺌﻠﺔ ﺑﺴﺘﲈﺋﺔ ﻛﻠﻤﺔ‪ ،‬ﻗﺎﻡ ﺃﺣﺪﹸ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ‪-‬ﺍﻟﺬﻱ ﺗﻠﻘﻰ ﻋﺪﻡ ﺍﻻﺣﱰﺍﻡ ﻣﻦ ﺃﻫﻞ‬
‫ﻫﺬﻩ ﺍﻟﺒﻼﺩ‪ -‬ﺑﺎﻹﺟﺎﺑﺔ ﻋﻦ ﺗﻠﻚ ﺍﻷﺳﺌﻠﺔ ﺑﺴﺖ ﻛﻠﲈﺕ ﺣﺘﻰ ﻧﺎﻟﺖ ﺇﺟﺎﺑﺘﻪ ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻹﻋﺠﺎﺏ‪...‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻗﺎﻭﻡ ﺑﺎﻟﻌﻠﻢ ﺍﳊﻘﻴﻘﻲ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﺼﺎﺋﺒﺔ ﺃﻫﻢ ﺩﺳﺎﺗﲑ ﺍﻷﺟﺎﻧﺐ ﻭﺃﺳﺲ ﺣﻜﲈﺋﻬﻢ‬
‫ﻭﺗﻐﻠﺐ ﻋﻠﻴﻬﻢ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﲢﺪ￯ ﻓﻼﺳﻔﺔ ﺃﻭﺭﻭﺑﺎ ﺍﺳﺘﻨﺎﺩ ﹰﺍ ﺇﱃ ﻣﺎ ﺍﺳﺘﻠﻬﻤﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﻦ ﻗﻮﺓ‬
‫ﺍﳌﻌﺮﻓﺔ ﻭﺍﻟﻌﻠﻢ‪.‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺩﻋﺎ ﺍﻟﻌﻠﲈﺀ ﻭﺃﻫﻞ ﺍﳌﺪﺍﺭﺱ ﺍﳊﺪﻳﺜﺔ ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ ‪-‬ﻗﺒﻞ ﺇﻋﻼﻥ ﺍﳊﺮﻳﺔ ﺑﺴـﺘﺔ‬
‫ﺷﻬﻮﺭ‪ -‬ﺇﱃ ﺍﳌﻨﺎﻇﺮﺓ ﻭﺍﳌﻨﺎﻗﺸﺔ‪ ،‬ﻭﺍﻹﺟﺎﺑﺔ ﻋﻦ ﺃﺳـــﺌﻠﺘﻬﻢ ﺩﻭﻥ ﺃﻥ ﹶﻳﺴــﺄﻝ ﺃﺣﺪ ﹰﺍ ﺷـﻴﺌ ﹰﺎ‪ .‬ﻓﺄﺟﺎﺏ‬
‫ﻋﻦ ﲨﻴﻊ ﺍﺳــﺘﻔﺴــﺎﺭﺍﲥﻢ ﺇﺟﺎﺑﺔ ﺷـــﺎﻓﻴﺔ ﺻﺎﺋﺒﺔ‪.‬‬
‫)‪(١‬‬

‫ﻭﻗﻒ ﺣﻴﺎﺗﻪ ﻹﺳﻌﺎﺩ ﻫﺬﻩ ﺍﻷﻣﺔ‪ .‬ﻓﻨﴩ ﻣﺌﺎﺕ ﺍﻟﺮﺳﺎﺋﻞ ﺑﻠﻐﺘﻬﺎ‪ ،‬ﺍﻟﻠﻐﺔ ﺍﻟﱰﻛﻴﺔ‪،‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﹶ‬
‫ﻭﻧﻮﺭﻫﻢ ﲠﺎ‪.‬‬
‫ﹼ‬

‫)‪ (١‬ﻳﻘﻮﻝ »ﺳﻌﻴﺪ ﺍﳉﺪﻳﺪ«‪ :‬ﺃﻧﺎ ﻻ ﺃﺷﺎﺭﻙ »ﺳﻌﻴﺪ ﹰﺍ ﺍﻟﻘﺪﻳﻢ« ﰲ ﺃﻗﻮﺍﻟﻪ ﻫﺬﻩ ﺍﻟﺘﻲ ﻳﻘﻮﳍﺎ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻣﻔﺘﺨﺮ ﹰﺍ‪ .‬ﺑﻴﺪ ﺃﲏ ﻻ ﺃﺳﺘﻄﻴﻊ‬
‫ﺃﻥ ﺃﺳﻜﺘﻪ ﻷﲏ ﻗﺪ ﺃﻋﻄﻴﺘﻪ ﺣﻖ ﺍﻟﻜﻼﻡ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ .‬ﺑﻞ ﺃﻭﺛﺮ ﺟﺎﻧﺐ ﺍﻟﺼﻤﺖ ﻧﺤﻮﻩ ﻛﻲ ﻳﺒﺪﻱ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﻓﺨﺮﻩ ﺃﻣﺎﻡ‬
‫ﺍﳌﺘﻜﱪﻳﻦ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٢٤٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻫﺬﺍ ﺍﻟﺬﻱ ﻗﺎﻡ ﲠﺬﻩ ﺍﻷﻋﲈﻝ‪ ،‬ﻭﻫﻮ ﺍﺑﻦ ﻫﺬﺍ ﺍﻟﻮﻃﻦ‪ ،‬ﻭﺍﻟﺼﺪﻳﻖ ﻷﻫﻠﻪ‪ ،‬ﻭﺍﻷﺥ ﰲ ﺍﻟﺪﻳﻦ‪،‬‬
‫ﻗﺴﻢ ﻣﻦ ﺍﳌﻨﺴﻮﺑﲔ ﺇﱃ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ ﻣﻊ ﻋﺪﺩ ﻣﻦ ﻋﻠﲈﺀ ﺍﻟﺪﻳﻦ ﺍﻟﺮﺳﻤﻴﲔ ﺑﺎﻻﺿﻄﻬﺎﺩ‬ ‫ﻗﺎﺑﻠﻪ ﹲ‬
‫ﻭﺇﺿﲈﺭ ﺍﻟﻌﺪﺍﺀ ﻧﺤﻮﻩ‪ ،‬ﺑﻞ ﹸﺃﻫﻴ ﹶﻦ‪.‬‬
‫ﹶ‬
‫ﻓﺘﻌﺎﻝ‪ ،‬ﻭﺗﺄﻣﻞ ﻫﺬﻩ ﺍﳊﺎﻟﺔ! ﻣﺎﺫﺍ ﺗﺴﻤﻴﻬﺎ؟ ﺃﻫﻲ ﻣﺪﻧﻴ ﹲﺔ ﻭﺣﻀﺎﺭﺓ؟ ﺃﻡ ﻫﻲ ﳏﺒﺔ ﻟﻠﻌﻠﻢ‬
‫ﻭﺍﳌﻌﺮﻓﺔ؟ ﺃﻡ ﻫﻲ ﻭﻃﻨﻴﺔ؟ ﺃﻡ ﻫﻲ ﻗﻮﻣﻴﺔ؟ ﺃﻡ ﻫﻲ ﺩﻋﻮﺓ ﺇﱃ ﺍﻟﺘﻤﺴﻚ ﺑﺄﻫﺪﺍﻑ ﺍﳉﻤﻬﻮﺭﻳﺔ؟‪..‬‬
‫ﹶ‬
‫ﺣﺎﺵ ﷲ ﻭﻛﻼ ﻻ ﳾﺀ ﻣﻦ ﻫﺬﺍ ﻗﻂ!‬
‫ﺃﻇﻬﺮ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﻌﺪﺍﺀ ﻟﺬﻟﻚ ﺍﻟﺸﺨﺺ ﻓﻴﲈ ﻛﺎﻥ ﻳﺘﻮﻗﻊ‬
‫ﹶ‬ ‫ﺑﻞ ﻫﻲ ﻗﺪﺭ ﺇﳍﻲ ﻋﺎﺩﻝ‬
‫ﺍﻟﺼﺪﺍﻗﺔ ﻣﻨﻬﻢ ﻟﻜﻴﻼ ﻳﺪﺧﻞ ﰲ ﻋﻠﻤﻪ ﺍﻟﺮﻳﺎ ﹸﺀ ﺑﺴﺒﺐ ﺗﻮﻗﻊ ﺍﻻﺣﱰﺍﻡ‪ ،‬ﻭﻟﻴﻔﻮﺯ ﺑﺎﻹﺧﻼﺹ‪.‬‬

‫ﺍﳋﺎﲤﺔ‬
‫ﺍﻋﺘﺪﺍﺀ ﻣﺤ ﹼﻴﺮ ﱄ ﻳﻮﺟﺐ ﺍﻟﺸﻜﺮﺍﻥ!‬
‫ﺇﻥ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺘﻜﱪﻳﻦ ﺍﳌﻐﺮﻭﺭﻳﻦ ﻏﺮﻭﺭ ﹰﺍ ﻓﻮﻕ ﺍﳌﻌﺘﺎﺩ‪ ،‬ﳍﻢ ﺣﺴﺎﺳﻴ ﹲﺔ ﺷﺪﻳﺪﺓ ﰲ ﻣﻌﺮﻓﺔ‬ ‫ﱠ‬
‫ﹴ‬
‫ﺑﺸﻌﻮﺭ ﻣﻨﻬﻢ ﻟﻜﺎﻧﺖ ﺗﻌﺪﹼ ﻛﺮﺍﻣﺔ ﺃﻭ ﺩﻫﺎ ﹰﺀ ﻋﻈﻴﻤ ﹰﺎ‪.‬‬ ‫ﺍﻷﻧﺎﻧﻴﺔ ﻭﺍﻟﻐﺮﻭﺭ‪ ،‬ﺑﺤﻴﺚ ﻟﻮ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﳌﻌﺎﻣﻠﺔ‬
‫ﻭﻫﻲ ﻛﺎﻵﰐ‪:‬‬
‫ﱠ‬
‫ﺇﻥ ﻣﺎ ﻻ ﺗﺸﻌﺮ ﺑﻪ ﻧﻔﴘ ﻭﻋﻘﲇ ﻣﻦ ﺣﺎﻟﺔ ﻏﺮﻭﺭ ﺟﺰﺋﻴﺔ ﻣﺘﻠﺒﺴﺔ ﺑﺎﻟﺮﻳﺎﺀ‪ ،‬ﻛﺄﳖﻢ ﻳﺸﻌﺮﻭﻥ ﲠﺎ‬
‫ﺑﻤﻴﺰﺍﻥ ﻏﺮﻭﺭﻫﻢ ﻭﺗﻜﱪﻫﻢ ﺍﳊﺴﺎﺱ ﻓﻴﺠﺎﲠﻮﻥ ﻏﺮﻭﺭﻱ ﺍﻟﺬﻱ ﻻ ﺃﺷﻌﺮ ﺑﻪ‪.‬‬
‫ﻓﻔﻲ ﻏﻀﻮﻥ ﻫﺬﻩ ﺍﻟﺴﻨﲔ ﺍﻟﺘﺴﻊ ﺗﻘﺮﻳﺒ ﹰﺎ ﱄ ﻣﺎ ﻳﻘﺎﺭﺏ ﺍﻟﺘﺴﻊ ﻣﻦ ﺍﻟﺘﺠﺎﺭﺏ‪ ،‬ﺣﺘﻰ ﺇﻧﻨﻲ‬
‫ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ‬
‫ﹸ‬ ‫ﻋﻘﺐ ﻣﻌﺎﻣﻠﺘﻬﻢ ﺍﳉﺎﺋﺮﺓ ﻧﺤﻮﻱ‪ ،‬ﻛﻨﺖ ﺃﻓﻜﺮ ﰲ ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ ﻭﺃﻗﻮﻝ‪ :‬ﳌﺎﺫﺍ ﺳ ﹼﻠﻂ‬
‫ﻋﻠﻲ؟ ﻓﺄﲢﺮ￯ ﲠﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﺩﺳﺎﺋﺲ ﻧﻔﴘ‪ .‬ﻓﻔﻲ ﻛﻞ ﻣﺮﺓ‪ ،‬ﻛﻨﺖ ﺃﻓﻬﻢ‪ :‬ﺃﻥ ﻧﻔﴘ‪ ،‬ﺇﻣﺎ‬ ‫ﻫﺆﻻﺀ ﹼ‬
‫ﻏﺮﺗﻨﻲ ﻋﲆ ﻋﻠﻢ‪ .‬ﻓﻜﻨﺖ ﺃﻗﻮﻝ‬ ‫ﺃﳖﺎ ﻣﺎﻟﺖ ﻓﻄﺮﻳ ﹰﺎ ﺇﱃ ﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﺘﻜﱪ ﻣﻦ ﻏﲑ ﺷﻌﻮﺭ ﻣﻨﻲ‪ .‬ﺃﻭ ﺃﳖﺎ ﹼ‬
‫ﺣﻴﻨﺬﺍﻙ‪ :‬ﺇﻥ ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ ﻗﺪ ﻋﺪﻝ ﰲ ﺣﻘﻲ ﻣﻦ ﺧﻼﻝ ﻇﻠﻢ ﺃﻭﻟﺌﻚ ﺍﻟﻈﺎﳌﲔ‪ .‬ﻓﻤﻨﻬﺎ‪:‬‬
‫ﻓﺬﻫﺒﺖ ﺑﻪ ﺇﱃ ﻣﺘﻨﺰﻩ‪ ،‬ﻭﻣﺎ ﺇﻥ‬
‫ﹸ‬ ‫ﺃﻧﻪ ﰲ ﻫﺬﺍ ﺍﻟﺼﻴﻒ‪ ،‬ﺃﺭﻛﺒﻨﻲ ﺃﺻﺪﻗﺎﺋﻲ ﺣﺼﺎﻧ ﹰﺎ ﺟﻤﻴ ﹰ‬
‫ﻼ‪،‬‬
‫ﺗﻌﺮﺽ ﺃﻫﻞ‬
‫ﺗﻨﺒﻬﺖ ﺭﻏﺒﺔ ﰲ ﻧﻔﴘ ﻧﺤﻮ ﺃﺫﻭﺍﻕ ﺩﻧﻴﻮﻳﺔ ﻣﺸﻮﺑﺔ ﺑﺎﻟﻐﺮﻭﺭ ﻣﻦ ﻏﲑ ﺷﻌﻮﺭ ﻣﻨﻲ ﺣﺘﻰ ﹼ‬
‫ﺩﺍﺑﺮﻫﺎ ﺑﻞ ﺩﺍﺑﺮ ﻛﺜﲑ ﻣﻦ ﺭﻏﺒﺎﺕ ﺃﺧﺮ￯ ﰲ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﺍﻟﺪﻧﻴﺎ ﻟﺘﻠﻚ ﺍﻟﺮﻏﺒﺔ ﺑﺸﺪﺓ ﺑﺤﻴﺚ ﻗﻄﻌﻮﺍ ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٤٤‬‬
‫ﻭﰲ ﻫﺬﻩ ﺍﳌﺮﺓ‪ ،‬ﺑﻌﺪ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ ﻭﰲ ﺟﻮ ﻣﻦ ﺇﺧﻼﺹ ﺍﻹﺧﻮﺓ ﺍﻟﻜﺮﺍﻡ ﻭﺗﻘﻮﺍﻫﻢ‬
‫ﻭﺣﺴﻦ ﻇﻨﻬﻢ‪ ،‬ﻋﻘﺐ ﺍﻻﻟﺘﻔﺎﺕ ﺍﻟﺬﻱ ﺃﻭﻻﻩ ﺇﻣﺎ ﹲﻡ ﻋﻈﻴﻢ ﺳﺎ ﹴﻡ ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ‬
‫ﻭﺍﺣﱰﺍﻡ ﺍﻟﺰﺍﺋﺮﻳﻦ ﹸ‬
‫ﺭﻏﺒﺖ ﻧﻔﴘ ﰲ ﺃﻥ ﺗﺘﻘﻠﺪ ‪-‬ﺩﻭﻥ ﺷﻌﻮﺭ ﻣﻨﻲ‪ -‬ﺣﺎﻟ ﹶﺔ ﻏﺮﻭﺭ ﳑﺰﻭﺝ ﺑﺎﻟﺮﻳﺎﺀ‪،‬‬
‫ﹾ‬ ‫ﻧﺤﻮﻧﺎ ﺑﻜﺮﺍﻣﺔ ﻏﻴﺒﻴﺔ‪،‬‬
‫ﻟﻲ ﻓﺠﺄﺓ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺑﺤﺴﺎﺳﻴﺔ‬ ‫ﺗﻌﺮﺽ ﹶ‬
‫ﻓﺄﺑﺪﺕ ﺭﻏ ﹶﺒﺘﻬﺎ ﻣﻔﺘﺨﺮﺓ ﲢﺖ ﺳﺘﺎﺭ ﺍﻟﺸﻜﺮ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ ﹼ‬
‫ﺷﺪﻳﺪﺓ‪ ،‬ﺣﺘﻰ ﻛﺄﳖﺎ ﺗﺘﺤﺴﺲ ﺫﺭﺍﺕ ﺍﻟﺮﻳﺎﺀ‪.‬‬
‫ﻇﻠﻢ ﻫﺆﻻﺀ ﻭﺳﻴﻠ ﹰﺔ ﻟﻺﺧﻼﺹ‪.‬‬
‫ﻓﺈﱃ ﺍﳌﻮﱃ ﺍﻟﻘﺪﻳﺮ ﺃﺑﺘﻬﻞ ﺷﺎﻛﺮ ﹰﺍ ﻷﻧﻌﻤﻪ‪ ،‬ﺇﺫ ﺃﺻﺒﺢ ﹸ‬

‫﴿ ‪﴾vutsr * ponmlkj‬‬

‫ﺍﻟ ﹼﻠﻬﻢ ﻳﺎ ﺣﺎﻓﻆ ﻳﺎ ﺣﻔﻴﻆ ﻳﺎ ﺧﲑ ﺍﳊﺎﻓﻈﲔ‪ ،‬ﺍﺣﻔﻈﻨﻲ ﻭﺍﺣﻔﻆ ﺭﻓﻘﺎﺋﻲ ﻣﻦ ﴍ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺸﻴﻄﺎﻥ‬
‫ﻭﻣﻦ ﴍ ﺍﳉﻦ ﻭﺍﻹﻧﺴﺎﻥ ﻭﻣﻦ ﴍ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺃﻫﻞ ﺍﻟﻄﻐﻴﺎﻥ‪.‬‬
‫ﺁﻣﲔ‪ ..‬ﺁﻣﲔ‪ ..‬ﺁﻣﲔ‪.‬‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫»ﺭﺳﺎﻟﺔ ﺍﻟﻄﺒﻴﻌﺔ«‬

‫ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻲ ﺍﻟﻤﺬﻛﹼﺮﺓ ﺍﻟﺴﺎﺩﺳﺔ ﻋﴩﺓ ﻣﻦ‬

‫»ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﴩﺓ« ﹼﺇﻻ ﺃﻥ ﺃﳘﻴﺘﻬﺎ ﺍﻟﻔﺎﺋﻘﺔ ﺟﻌ ﹶﻠﺘﻬﺎ‬
‫»ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﴩﻳﻦ« ﻓﻬﻲ ﺗﹸﺒﻴﺪ ﺗﻴﺎﺭ ﺍﻟﻜﻔﺮ ﺍﻟﻨﺎﺑﻊ‬
‫ﻣﻦ ﻣﻔﻬﻮﻡ »ﺍﻟﻄﺒﻴﻌﺔ« ﺇﺑﺎﺩﺓ ﺗﺎﻣﺔ ﻭﺗﹸﻔﺘﹼﺖ ﺣﺠﺮ ﺯﺍﻭﻳﺔ ﺍﻟﻜﻔﺮ‬
‫ﻭﺗﺤ ﹼﻄﻢ ﺭﻛﻴﺰﺗﻪ ﺍﻷﺳﺎﺱ‪.‬‬
‫ﺗﻨﺒﻴﻪ‬
‫ﻭﺃﻭﺿﺤﺖ ﻣﺪ￯‬
‫ﹶ‬ ‫ﻟﻘﺪ ﺑ ﱠﻴﻨﹶﺖ ﻫﺬﻩ ﺍﳌﺬﻛﺮﺓ ﻣﺎﻫﻴ ﹶﺔ ﺍﳌﺬﻫﺐ ﺍﻟﺬﻱ ﻳﺴﻠﻜﻪ ﺍﳉﺎﺣﺪﻭﻥ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻴﲔ‪،‬‬
‫ﹸﺑﻌﺪ ﻣﺴﻠﻜﻬﻢ ﻋﻦ ﻣﻮﺍﺯﻳﻦ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻣﺪ￯ ﺳﲈﺟﺘﻪ ﻭﺧﺮﺍﻓﻴﺘﻪ‪ ،‬ﻭﺫﻟﻚ ﻣﻦ ﺧﻼﻝ ﺗﺴﻌﺔ ﳏﺎﻻﺕ ﻣﺴﺘﺨ ﹶﻠﺼﺔ‬
‫ﻭﺿﺢ ﰲ ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯ ﻓﻘﺪ ﺟﺎﺀ ﻫﻨﺎ‬
‫ﻗﺴﻢ ﻣﻦ ﺗﻠﻚ ﺍﳌﺤﺎﻻﺕ ﻗﺪ ﹼ‬
‫ﻻ ﰲ ﺍﻷﻗﻞ‪ .‬ﻭﳌﺎ ﻛﺎﻥ ﹲ‬ ‫ﻣﻦ ﺗﺴﻌﲔ ﻣﺤﺎ ﹰ‬
‫ﻣﺪﺭﺟ ﹰﺎ ﺿﻤﻦ ﳏﺎﻻﺕ ﺃﺧﺮ￯‪ ،‬ﺃﻭ ﺟﺎﺀ ﻣﺨﺘﺼﺮ ﹰﺍ ﹶ‬
‫ﺑﻌﺾ ﺍﻟﴚﺀ‪.‬‬

‫ﻭﺍﻟﺴﺆﺍﻝ ﺍﻟﺬﻱ ﻳﺮﺩ ﻟﻠﺨﺎﻃﺮ ﻫﻮ‪ :‬ﻛﻴﻒ ﺍﺭﺗﴣ ﻓﻼﺳﻔ ﹲﺔ ﻣﺸﻬﻮﺭﻭﻥ ﻭﻋﻠﲈﺀ ﻣﻌﺮﻭﻓﻮﻥ ﲠﺬﻩ ﺍﳋﺮﺍﻓﺔ‬
‫ﺍﻟﻔﺎﺿﺤﺔ ﻭﺳ ﹼﻠﻤﻮﺍ ﳍﺎ ﺯﻣﺎﻡ ﻋﻘﻮﳍﻢ؟!‬

‫ﺇﻥ ﺃﻭﻟﺌﻚ ﱂ ﻳﺘﺒﻴﻨﻮﺍ ﺣﻘﻴﻘ ﹶﺔ ﻣﺴﻠﻜﻬﻢ‪ (١)،‬ﻭﻻ ﺑﺎﻃ ﹶﻦ ﻣﺬﻫﺒﻬﻢ‪ ،‬ﻭﱂ ﻳﺪﺭﻛﻮﺍ ﻣﺎ ﻳﻘﺘﻀﻴﻪ‬
‫ﻭﺍﳉﻮﺍﺏ‪ :‬ﱠ‬

‫ﺇﻥ ﺍﻟﺪﺍﻋﻲ ﺍﻷﺷﺪ ﺇﻟﺤﺎﺣ ﹰﺎ ﺇﱃ ﺗﺄﻟﻴﻒ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻫﻮ ﻣﺎ ﳌﺴﺘﻪ ﻣﻦ ﻫﺠﻮﻡ ﺻﺎﺭﺥ ﻋﲆ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺍﻟﺘﺠﺎﻭﺯ ﺍﻟﺸﻨﻴﻊ‬
‫)‪ (١‬ﱠ‬
‫ﻋﲆ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ ﺑﺘﺰﻳﻴﻔﻬﺎ‪ ،‬ﻭﺭﺑﻂ ﺃﻭﺍﴏ ﺍﻹﳊﺎﺩ ﺑﺎﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﺇﻟﺼﺎﻕ ﻧﻌﺖ »ﺍﳋﺮﺍﻓﺔ« ﻋﲆ ﻛﻞ ﻣﺎ ﻻ ﺗﺪﺭﻛﻪ ﻋﻘﻮﳍﻢ‬
‫ﺍﻟﻘﺎﴏﺓ ﺍﻟﻌﻔﻨﺔ‪ ...‬ﻭﻗﺪ ﺃﺛﺎﺭ ﻫﺬﺍ ﺍﳍﺠﻮﻡ ﻏﻴﻈ ﹰﺎ ﺷﺪﻳﺪ ﹰﺍ ﰲ ﺍﻟﻘﻠﺐ ﻓﻔﺠﺮ ﻓﻴﻪ ﺣﻤﻤ ﹰﺎ ﴎﺕ ﺇﱃ ﺃﺳﻠﻮﺏ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻓﺄﻧﺰﻟﺖ‬
‫ﻭﺇﻻ ﻓﻠﻴﺲ ﻣﻦ ﺩﺃﺏ‬ ‫ﻫﺬﻩ ﺍﳊﻤﻢ ﻭﺍﻟﺼﻔﻌﺎﺕ ﻋﲆ ﺃﻭﻟﺌﻚ ﺍﳌﻠﺤﺪﻳﻦ ﻭﺫﻭﻱ ﺍﳌﺬﺍﻫﺐ ﺍﻟﺒﺎﻃﻠﺔ ﺍﳌﻌﺮﺿﲔ ﻋﻦ ﺍﳊﻖ‪ ،‬ﹼ‬
‫»ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﹼﺇﻻ ﺍﻟﻘﻮﻝ ﺍﻟﻠ ﹼﻴﻦ ﰲ ﺍﳋﻄﺎﺏ ﻭﺍﻟﺮﻓﻖ ﰲ ﺍﻟﻜﻼﻡ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٤٦‬‬
‫ﻣﺴﻠﻜﻬﻢ ﻣﻦ »ﳏﺎﻻﺕ« ﻭﻣﺎ ﻳﺴﺘﻠﺰﻣﻪ ﻣﺬﻫﺒﻬﻢ ﻣﻦ ﺃﻣﻮﺭ ﻓﺎﺳﺪﺓ ﻭﳑﺘﻨﻌﺔ ﻋﻘ ﹰ‬
‫ﻼ‪ ،‬ﻭﺍﻟﺘﻲ ﺫﻛﺮﺕ ﰲ ﺑﺪﺍﻳﺔ ﻛﻞ‬
‫ﳏﺎﻝ ﻳﺮﺩ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫ﻭﺃﻧﺎ ﻋﲆ ﺍﺳﺘﻌﺪﺍﺩ ﻛﺎﻣﻞ ﻹﻗﺎﻣﺔ ﺍﻟﱪﺍﻫﲔ ﺍﻟﺪﺍﻣﻐﺔ ﻭﻧﺼﺐ ﺍﳊﺠﺞ ﺍﻟﺒﺪﳞﻴﺔ ﺍﻟﻮﺍﺿﺤﺔ‬
‫ﻹﺛﺒﺎﺕ ﺫﻟﻚ ﻟﻜﻞ ﹶﻣﻦ ﻳﺴﺎﻭﺭﻩ ﺍﻟﺸﻚ‪ ،‬ﻭﺃﺑﻴﻨﻬﺎ ﳍﻢ ﺑﺈﺳﻬﺎﺏ ﻭﺗﻔﺼﻴﻞ‪.‬‬

‫‬
‫﴿ ‪) ﴾ ª © ¨ § ¦ ¥ ¤ £‬ﺇﺑﺮﺍﻫﻴﻢ‪.(١٠ :‬‬

‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺑﲈ ﻓﻴﻬﺎ ﻣﻦ ﺍﺳﺘﻔﻬﺎﻡ ﺇﻧﻜﺎﺭﻱ ﺗﺪﻝ ﺩﻻﻟﺔ ﻗﺎﻃﻌﺔ ﻋﲆ ﻭﺟﻮﺩ ﺍﷲ‬
‫ﻭﻭﺣﺪﺍﻧﻴﺘﻪ ﺑﻮﺿﻮﺡ ﻭﺟﻼﺀ ﺑﺪﺭﺟﺔ ﺍﻟﺒﺪﺍﻫﺔ‪.‬‬
‫ﺍﻟﺴﺮ ﻧﻮ ﹼﺩ ﺃﻥ ﻧﻨﺒﻪ ﺇﱃ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﻭﻗﺒﻞ ﺃﻥ ﻧﻮﺿﺢ ﻫﺬﺍ ﹼ‬
‫ﺩﻋﻴﺖ ﻟﺰﻳﺎﺭﺓ »ﺃﻧﻘﺮﺓ« ﺳﻨﺔ ‪١٩٢٢)١٣٣٨‬ﻡ( ﻭﺷﺎﻫﺪﺕ ﻓﺮﺡ ﺍﳌﺆﻣﻨﲔ ﻭﺍﺑﺘﻬﺎﺟﻬﻢ‬ ‫ﹸ‬
‫ﺃﺑﺼﺮﺕ ‪-‬ﺧﻼﻝ ﻣﻮﺟﺔ ﺍﻟﻔﺮﺡ ﻫﺬﻩ‪ -‬ﺯﻧﺪﻗ ﹰﺔ‬
‫ﹸ‬ ‫ﺑﺎﻧﺪﺣﺎﺭ ﺍﻟﻴﻮﻧﺎﻥ ﺃﻣﺎﻡ ﺍﳉﻴﺶ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﻲ‬
‫ﹴ‬
‫ﻭﻣﻜﺮ‪ ،‬ﻭﺗﺘﺴﻠﻞ ﺑﻤﻔﺎﻫﻴﻤﻬﺎ ﺍﻟﻔﺎﺳﺪﺓ ﺇﱃ ﻋﻘﺎﺋﺪ ﺃﻫﻞ ﺍﻹﻳﲈﻥ ﺍﻟﺮﺍﺳﺨﺔ‬ ‫ﹴ‬
‫ﺑﺨﺒﺚ‬ ‫ﺗﺪﺏ‬ ‫ﺭﻫﻴﺒﺔ‬
‫ﹼ‬
‫ﻭﺻﺮﺧﺖ ﻣﺴﺘﻐﻴﺜ ﹰﺎ ﺑﺎﷲ ﺍﻟﻌﲇ ﺍﻟﻘﺪﻳﺮ‬
‫ﹸ‬ ‫ﻓﺘﺄﺳﻔﺖ ﻣﻦ ﺃﻋﲈﻕ ﺭﻭﺣﻲ‪،‬‬
‫ﹸ‬ ‫ﺑﻐﻴﺔ ﺇﻓﺴﺎﺩﻫﺎ ﻭﺗﺴﻤﻴﻤﻬﺎ‪..‬‬
‫ﺑﺴﻮﺭ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻣﻦ ﻫﺬﺍ ﺍﻟﻐﻮﻝ ﺍﻟﺮﻫﻴﺐ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﺘﻌﺮﺽ ﻷﺭﻛﺎﻥ‬ ‫ﻭﻣﻌﺘﺼﻤ ﹰﺎ ﹸ‬
‫ﻓﻜﺘﺒﺖ ﺑﺮﻫﺎﻧ ﹰﺎ ﻗﻮﻳ ﹰﺎ ﺣﺎﺩ ﹰﺍ ﻳﻘﻄﻊ ﺭﺃﺱ ﺗﻠﻚ ﺍﻟﺰﻧﺪﻗﺔ‪ ،‬ﰲ ﺭﺳﺎﻟﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﺳﺘﻘﻴﺖ‬
‫ﹸ‬ ‫ﺍﻹﻳﲈﻥ‪،‬‬
‫ﻣﻌﺎﻧﻴﻬﺎ ﻭﺃﻓﻜﺎﺭﻫﺎ ﻣﻦ ﻧﻮﺭ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻹﺛﺒﺎﺕ ﺑﺪﺍﻫﺔ ﻭﺟﻮﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﻭﺿﻮﺡ‬
‫ﻭﺣﺪﺍﻧﻴﺘﻪ‪ ،‬ﻭﻗﺪ ﻃﺒﻌﺘﻬﺎ ﰲ ﻣﻄﺒﻌﺔ » ﹶﻳﻨﻲ ﻛﻮﻥ« ﰲ ﺃﻧﻘﺮﺓ‪ ..‬ﹼﺇﻻ ﺃﻧﻨﻲ ﱂ ﺃﳌﺲ ﺁﺛﺎﺭ ﺍﻟﱪﻫﺎﻥ ﺍﻟﺮﺻﲔ ﰲ‬
‫ﻣﻘﺎﻭﻣﺔ ﺍﻟﺰﻧﺪﻗﺔ ﻭﺇﻳﻘﺎﻑ ﺯﺣﻔﻬﺎ ﺇﱃ ﺃﺫﻫﺎﻥ ﺍﻟﻨﺎﺱ‪ .‬ﻭﺳﺒﺐ ﺫﻟﻚ ﻛﻮﻧﻪ ﻣﺨﺘﺼﺮ ﹰﺍ ﻭﻣﺠﻤ ﹰ‬
‫ﻼ ﺟﺪ ﹰﺍ‪،‬‬
‫ﻓﻀﻼﹰ ﻋﻦ ﻗﻠﺔ ﺍﻟﺬﻳﻦ ﹸﻳﺘﻘﻨﻮﻥ ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺗﺮﻛﻴﺎ ﻭﻧﺪﺭﺓ ﺍﳌﻬﺘﻤﲔ ﲠﺎ ﺁﻧﺬﺍﻙ‪ ،‬ﻟﺬﺍ ﻓﻘﺪ ﺍﻧﺘﴩﺕ ﺃﻭﻫﺎ ﹸﻡ‬
‫ﺫﻟﻚ ﺍﻹﳊﺎﺩ ﻭﺍﺳﺘﴩﺕ ﰲ ﺻﻔﻮﻑ ﺍﻟﻨﺎﺱ ﻣﻊ ﺍﻷﺳﻒ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﳑﺎ ﺍﺿﻄﺮﲏ ﺇﱃ ﺇﻋﺎﺩﺓ ﻛﺘﺎﺑﺔ‬
‫ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﺑﱪﺍﻫﻴﻨﻬﺎ ﺑﺎﻟﱰﻛﻴﺔ‪ ،‬ﻣﻊ ﳾﺀ ﻣﻦ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﻮﺿﻴﺢ ﻓﻜﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫ﻭﺿﺤﺖ ﺗﻮﺿﻴﺤ ﹰﺎ ﻛﺎﻓﻴ ﹰﺎ ﰲ ﺑﻌﺾ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺑﻌﺾ ﺃﻗﺴﺎﻡ ﺗﻠﻚ ﺍﻟﱪﺍﻫﲔ ﻗﺪ ﹼ‬
‫ﻓﺴﻨﺬﻛﺮﻫﺎ ﻫﻨﺎ ﳎﻤﻠﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻟﺒﻌﺾ ﻣﻦ ﺍﻟﱪﺍﻫﲔ ﺍﻷﺧﺮ￯ ﺍﳌﺒﺜﻮﺛﺔ ﰲ ﺛﻨﺎﻳﺎ ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯ ﺗﺒﺪﻭ‬
‫ﻣﻨﺪﺭﺟ ﹰﺔ ﰲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﻛﺄﻥ ﻛﻞ ﺑﺮﻫﺎﻥ ﻣﻨﻬﺎ ﺟﺰﺀ ﻣﻦ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪.‬‬
‫‪٢٤٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﳌﻘﺪﻣﺔ‬
‫ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ!‬
‫ﹴ‬
‫ﻛﻠﲈﺕ ﺭﻫﻴﺒﺔ ﺗﻔﻮﺡ ﻣﻨﻬﺎ ﺭﺍﺋﺤ ﹸﺔ ﺍﻟﻜﻔﺮ ﺍﻟﻨﺘﻨﺔ‪ ،‬ﲣﺮﺝ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﻨﺎﺱ‪،‬‬ ‫ﺍﻋﻠﻢ ﺃﻥ ﻫﻨﺎﻙ‬
‫ﻭﺗﺮﺩﺩﻫﺎ ﺃﻟﺴﻨ ﹸﺔ ﺃﻫﻞ ﺍﻹﻳﲈﻥ ﺩﻭﻥ ﻋﻠﻤﻬﻢ ﺑﺨﻄﻮﺭﺓ ﻣﻌﻨﻰ ﻣﺎ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﻭﺳﻨﺒﲔ ﺛﻼﺛ ﹰﺎ ﻣﻨﻬﺎ ﻫﻲ‬
‫ﺍﻟﻐﺎﻳﺔ ﰲ ﺍﳋﻄﻮﺭﺓ‪:‬‬
‫ﺃﻭﻻﻫﺎ‪ :‬ﻗﻮﳍﻢ ﻋﻦ ﺍﻟﴚﺀ‪» :‬ﺃﻭﺟﺪﺗﻪ ﺍﻷﺳﺒﺎﺏ« ﺃﻱ ﺇﻥ ﺍﻷﺳﺒﺎﺏ ﻫﻲ ﺍﻟﺘﻲ ﹺ‬
‫ﺗﻮﺟﺪﹸ ﺍﻟﴚﺀ‬
‫ﺍﳌﻌﲔ‪.‬‬
‫ﹺ‬
‫ﻭﻳﻮﺟﺪ‬ ‫ﺛﺎﻧﻴﺘﻬﺎ‪ :‬ﻗﻮﳍﻢ ﻋﻦ ﺍﻟﴚﺀ‪» :‬ﺗﺸﻜﹼﻞ ﺑﻨﻔﺴﻪ« ﺃﻱ ﺇﻥ ﺍﻟﴚﺀ ﻳﺘﺸﻜﻞ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻪ‪،‬‬
‫ﻧﻔﺴ ﹸﻪ‪ ،‬ﺑﻨﻔﺴﻪ ﻭﻳﻨﺘﻬﻲ ﺇﱃ ﺻﻮﺭﺗﻪ ﺍﻟﺘﻲ ﺍﻧﺘﻬﻰ ﺇﻟﻴﻬﺎ ﻛﲈ ﻫﻲ‪.‬‬
‫ﹶ‬
‫ﺛﺎﻟﺜﺘﻬﺎ‪ :‬ﻗﻮﳍﻢ ﻋﻦ ﺍﻟﴚﺀ‪» :‬ﺍﻗﺘﻀﺘﻪ ﺍﻟﻄﺒﻴﻌﺔ« ﺃﻱ ﺇﻥ ﺍﻟﴚﺀ ﻃﺒﻴﻌﻲ‪ ،‬ﻭﺍﻟﻄﺒﻴﻌﺔ ﻫﻲ ﺍﻟﺘﻲ‬
‫ﺃﻭﺟﺪﺗﻪ ﻭﺍﻗﺘﻀﺘﻪ‪.‬‬
‫ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﻣﻮﺟﻮﺩ ﹰﺓ ﻭﻗﺎﺋﻤﺔ ﺃﻣﺎﻣﻨﺎ ﺑﲈ ﻻ ﻳﻤﻜﻦ ﺇﻧﻜﺎﺭﻫﺎ ﻣﻄﻠﻘ ﹰﺎ‪ ،‬ﻭﺃﻥ‬
‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﻣﺎﺩﺍﻣﺖ‬
‫ﻛﻞ ﻣﻮﺟﻮﺩ ﻳﺄﰐ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﰲ ﻏﺎﻳﺔ ﺍﻹﺗﻘﺎﻥ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﻫﻮ ﻟﻴﺲ ﺑﻘﺪﻳﻢ ﺃﺯﱄ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺤﺪﹶ ﺙ‬
‫ﺟﺪﻳﺪ‪.‬‬
‫ﻼ‪ -‬ﹺ‬
‫ﺗﻮﺟﺪﻩ‬ ‫ﻓﻴﺎ ﺃﳞﺎ ﺍﳌﻠﺤﺪ! ﺇﻣﺎ ﺃﻧﻚ ﺗﻘﻮﻝ ﺃﻥ ﻫﺬﺍ ﺍﳌﻮﺟﻮﺩ ‪-‬ﻭﻟﻴﻜﻦ ﻫﺬﺍ ﺍﳊﻴﻮﺍﻥ ﻣﺜ ﹰ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﻌﺎﱂ‪ ،‬ﺃﻱ ﺇﻧﻪ ﻳﻜﺘﺴﺐ ﺍﻟﻮﺟﻮﺩ ﻧﺘﻴﺠﺔ ﺍﺟﺘﲈﻉ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﺃﻭ ﺇﻧﻪ ﺗﺸﻜﹼﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﺃﻭ‬
‫ﹸ‬
‫ﺃﻧﻪ ﻳﺮﺩ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺑﻤﻘﺘﴣ ﺍﻟﻄﺒﻴﻌﺔ ﻭﻳﻈﻬﺮ ﺑﺘﺄﺛﲑﻫﺎ! ﺃﻭ ﻋﻠﻴﻚ ﺃﻥ ﺗﻘﻮﻝ‪:‬‬
‫ﺗﻮﺟﺪﻩ؛ ﻷﻧﻪ ﻻ ﺳﺒﻴﻞ ﺇﱃ ﺣﺪﻭﺛﻪ ﻏﲑ ﻫﺬﻩ‬ ‫ﺇﻥ ﻗﺪﺭﺓ ﺍﳋﺎﻟﻖ ﺍﻟﻘﺪﻳﺮ ﺫﻱ ﺍﳉﻼﻝ ﻫﻲ ﺍﻟﺘﻲ ﹺ‬ ‫ﱠ‬
‫ﺍﻟﻄﺮﻕ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﺣﺴﺐ ﻣﻮﺍﺯﻳﻦ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﹸﺃﺛﺒﺖ ‪-‬ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ‪ -‬ﺃﻥ ﺍﻟﻄﺮﻕ ﺍﻟﺜﻼﺛﺔ ﺍﻷﻭﱃ‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﻫﻮ ﻃﺮﻳﻖ ﻭﺣﺪﺍﻧﻴﺔ‬
‫ﹸ‬ ‫ﳏﺎﻟ ﹲﺔ‪ ،‬ﺑﺎﻃﻠﺔ ﳑﺘﻨﻌﺔ‪ ،‬ﻏﲑ ﳑﻜﻨﺔ‪ ،‬ﻓﺒﺎﻟﴬﻭﺭﺓ ﻭﺍﻟﺒﺪﺍﻫﺔ ﻳﺜﺒﺖ‬
‫ﺍﳋﺎﻟﻖ ﺑﻴﻘﲔ ﺟﺎﺯﻡ ﻻ ﺭﻳﺐ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٤٨‬‬
‫ﺃﻣﺎ ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ‪:‬‬
‫ﹺ‬
‫ﺃﺳﺒﺎﺏ ﺍﻟﻌﺎﱂ ﳜﻠﻖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﻳﻮﺟﺪﹸ ﻫﺎ‪ ،‬ﻭﻳﺆﺩﻱ ﺇﱃ ﺗﺸﻜﻴﻞ‬ ‫ﻭﻫﻮ ﺍﻟﻘﻮﻝ ﺑﺄﻥ‪» :‬ﺍﺟﺘﲈﻉ‬
‫ﺍﻷﺷﻴﺎﺀ« ﻧﺬﻛﺮ ﻣﻨﻪ ﺛﻼﺛﺔ ﳏﺎﻻﺕ ﻓﻘﻂ‪ ،‬ﻣﻦ ﺑﲔ ﳏﺎﻻﺗﻪ ﺍﻟﻜﺜﲑﺓ ﺟﺪ ﹰﺍ‪.‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻷﻭﻝ‪ :‬ﻭﻟﻨﻮﺿﺤﻪ ﲠﺬﺍ ﺍﳌﺜﺎﻝ‪:‬‬
‫ﲢﻮﻱ ﺍﻟﺼﻴﺪﻟﻴﺔ ﻣﺌﺎﺕ ﺍﻟﺪﻭﺍﺭﻕ ﻭﺍﻟﻘﻨﺎﲏ ﺍﳌﻤﻠﻮﺀﺓ ﺑﻤﻮﺍ ﱠﺩ ﻛﻴﻤﻴﺎﻭﻳﺔ ﻣﺘﻨﻮﻋﺔ‪ ،‬ﻭﻗﺪ ﺍﺣﺘﺠﻨﺎ‬
‫‪-‬ﻟﺴﺒﺐ ﻣﺎ‪ -‬ﺇﱃ ﻣﻌﺠﻮﻥ ﺣﻴﻮﻱ ﻣﻦ ﺗﻠﻚ ﺍﻷﺩﻭﻳﺔ ﻭﺍﳌﻮﺍﺩ ﻟﱰﻛﻴﺐ ﻣﺎﺩﺓ ﺣﻴﻮﻳﺔ ﺧﺎﺭﻗﺔ ﻣﻀﺎﺩﺓ‬
‫ﻟﻠﺴﻤﻮﻡ‪ ..‬ﻓﻠﲈ ﺩﺧﻠﻨﺎ ﺍﻟﺼﻴﺪﻟﻴﺔ ﻭﺟﺪﻧﺎ ﻓﻴﻬﺎ ﺃﻋﺪﺍﺩ ﹰﺍ ﻫﺎﺋﻠﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺫﻟﻚ ﺍﳌﻌﺠﻮﻥ ﺍﳊﻴﻮﻱ‪ ،‬ﻭﻣﻦ‬
‫ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﺍﳊﻴﻮﻳﺔ ﺍﳌﻀﺎﺩﺓ ﻟﻠﺴﻤﻮﻡ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺑﺪﺃﻧﺎ ﺑﺘﺤﻠﻴﻞ ﻛﻞ ﻣﻌﺠﻮﻥ ﺭﺃﻳﻨﺎﻩ ﻣﺮﻛﺒ ﹰﺎ ﻣﺴﺘﺤﻀﺮ ﹰﺍ‬
‫ﺑﺪﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ ﻣﻦ ﻣﻮﺍ ﱠﺩ ﳐﺘﻠﻔﺔ ﻃﺒﻖ ﻣﻮﺍﺯﻳﻦ ﳏﺴﻮﺑﺔ‪ ،‬ﻓﻘﺪ ﹸﺃﺧﺬ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﻨﺎﲏ ﺩﺭﻫﻢ )ﻏﺮﺍﻡ‬
‫ﻭﺍﺣﺪ( ﻣﻦ ﻫﺬﻩ‪ ..‬ﻭﺛﻼﺛﺔ ﻏﺮﺍﻣﺎﺕ ﻣﻦ ﺗﻠﻚ‪ ..‬ﻭﻋﴩﺓ ﻏﺮﺍﻣﺎﺕ ﻣﻦ ﺍﻷﺧﺮ￯‪ ..‬ﻭﻫﻜﺬﺍ ﻓﻘﺪ ﹸﺃ ﹺﺧ ﹶﺬ‬
‫ﻣﻘﺎﺩﻳﺮ ﳐﺘﻠﻔﺔ‪ ،‬ﺑﺤﻴﺚ ﻟﻮ ﻛﺎﻥ ﻣﺎ ﹸﺃ ﹺﺧ ﹶﺬ ﻣﻦ ﻫﺬﻩ ﺍﳌﻘﺎﺩﻳﺮ ﺃﻗﻞ ﻣﻨﻬﺎ ﺑﺠﺰﺀ ﻣﻦ ﺍﻟﻐﺮﺍﻡ‪،‬‬
‫ﹸ‬ ‫ﻣﻦ ﻛﻞ ﻣﻨﻬﺎ‬
‫ﺃﻭ ﺃﺯﻳﺪ‪ ،‬ﻟ ﹶﻔﻘﺪ ﺍﳌﻌﺠﻮﻥ ﺧﻮﺍﺻﻪ ﺍﳊﻴﻮﻳﺔ‪...‬‬
‫ﻭﺍﻵﻥ ﺟﺌﻨﺎ ﺇﱃ »ﺍﳌﺎﺩﺓ ﺍﳊﻴﻮﻳﺔ ﺍﳌﻀﺎﺩﺓ ﻟﻠﺴﻤﻮﻡ« ﻭﺩﻗﻘﻨﺎ ﻓﻴﻬﺎ ﻧﻈﺮ ﹰﺍ ﻛﻴﻤﻴﺎﻭﻳ ﹰﺎ‪ ،‬ﻓﺮﺃﻳﻨﺎﻫﺎ‬
‫ﻗﺪ ﺭﻛﹼﺒﺖ ﺑﻤﻘﺎﺩﻳﺮ ﻣﻌﻴﻨﺔ ﹸﺃﺧﺬﺕ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﻨﺎﲏ ﻋﲆ ﻭ ﹾﻓﻖ ﻣﻮﺍﺯﻳﻦ ﺣﺴﺎﺳﺔ ﺑﺤﻴﺚ ﺇﳖﺎ ﺗﻔﻘﺪ‬
‫ﺧﺎﺻﻴﺘﻬﺎ ﻟﻮ ﻏﻠﻄﻨﺎ ﰲ ﺍﳊﺴﺎﺏ ﻓﺰﺍﺩﺕ ﺍﳌﻮﺍﺩ ﺍﳌﺮﻛﺒﺔ ﻣﻨﻬﺎ ﺃﻭ ﻧﻘﺼﺖ ﺑﻤﻘﺪﺍﺭ ﺫﺭﺓ ﻭﺍﺣﺪﺓ‪.‬‬
‫ﺃﻥ ﺍﳌﻮﺍﺩ ﺍﳌﺘﻨﻮﻋﺔ ﻗﺪ ﺍﺳﺘﹸﺤﴬﺕ ﺑﻤﻘﺎﺩﻳﺮ ﳐﺘﻠﻔﺔ‪ ،‬ﻋﲆ ﻭﻓﻖ ﻣﻮﺍﺯﻳﻦ‬ ‫ﻧﺨﻠﺺ ﻣﻦ ﻫﺬﺍ‪ :‬ﱠ‬
‫ﺍﻟﻤﻌﺠﻮﻥ ﺍﳌﺤﺴﻮﺏ ﱡ‬
‫ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺋﻪ ﺣﺴﺎﺑ ﹰﺎ‬ ‫ﹸ‬ ‫ﺩﻗﻴﻘﺔ‪ .‬ﻓﻬﻞ ﻳﻤﻜﻦ ﺃﻭ ﹸﻳﻌﻘﻞ ﺃﻥ ﻳﺘﻜﻮﻥ ﺫﻟﻚ‬
‫ﹴ‬
‫ﺯﻟﺰﺍﻝ ﻋﺎﺻﻒ ﰲ ﺍﻟﺼﻴﺪﻟﻴﺔ‬ ‫ﺟﺮﺍﺀ ﻣﺼﺎﺩﻓﺔ ﻏﺮﻳﺒﺔ‪ ،‬ﺃﻭ ﻣﻦ ﻧﺘﻴﺠﺔ ﺗﺼﺎﺩﻡ ﺍﻟﻘﻨﺎﲏ ﺑﺤﺪﻭﺙ‬ ‫ﺩﻗﻴﻘ ﹰﺎ ﻣﻦ ﹼ‬
‫ﻳﺆﺩﻱ ﺇﱃ ﺳﻴﻼﻥ ﺗﻠﻚ ﺍﳌﻘﺎﺩﻳﺮ ﺑﻤﻮﺍﺯﻳﻨﻬﺎ ﺍﳌﻌﻴﻨﺔ‪ ،‬ﻭﺍﲢﺎﺩﻫﺎ ﺑﻌﻀﻬﺎ ﺑﺎﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻣﻜﻮﻧ ﹰﺎ ﻣﻌﺠﻮﻧ ﹰﺎ‬
‫ﳏﺎﻝ ﺃﻏﺮﺏ ﻣﻦ ﻫﺬﺍ ﻭﺃﻛﺜﺮ ﺑﻌﺪ ﹰﺍ ﻋﻦ ﺍﻟﻌﻘﻞ ﻭﺍﳌﻨﻄﻖ؟! ﻭﻫﻞ ﻫﻨﺎﻙ ﺧﺮﺍﻓﺔ‬ ‫ﺣﻴﻮﻳ ﹰﺎ؟!‪ .‬ﻓﻬﻞ ﻫﻨﺎﻙ ﹲ‬
‫ﺃﺧﺮﻕ ﻣﻨﻬﺎ؟! ﻭﻫﻞ ﻫﻨﺎﻙ ﺑﺎﻃﻞ ﺃﻭﺿﺢ ﺑﻄﻼﻧ ﹰﺎ ﻣﻦ ﻫﺬﺍ؟! ﻭﺍﳊﲈﺭ ﻧﻔﺴﻪ ﻟﻮ ﺗﻀﺎﻋﻔﺖ ﲪﺎﻗﺘﻪ‬
‫ﻭﻧﻄﻖ ﻟﻘﺎﻝ‪ :‬ﻳﺎ ﳊﲈﻗﺔ ﹶﻣﻦ ﻳﻘﻮﻝ ﲠﺬﺍ ﺍﻟﻘﻮﻝ!‪.‬‬
‫ﻣﺮﻛﺐ ﺣﻴﻮﻱ‪ ،‬ﻭﻣﻌﺠﻮﻥ ﺫﻭ ﺣﻴﺎﺓ‪.‬‬
‫ﹲ‬ ‫ﻭﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻧﻘﻮﻝ‪ :‬ﺇ ﱠﻥ ﻛﻞ ﻛﺎﺋﻦ ﺣﻲ ﻫﻮ‬
‫ﻭﺇﻥ ﻛﻞ ﻧﺒﺎﺕ ﺷﺒﻴﻪ ﺑﱰﻳﺎﻕ ﺣﻴﻮﻱ ﻣﻀﺎﺩ ﻟﻠﺴﻤﻮﻡ ﺇﺫ ﺭﻛﹼﺐ ﻣﻦ ﺃﺟﺰﺍﺀ ﳐﺘﻠﻔﺔ ﻭﻣﻦ ﻣﻮﺍﺩ‬
‫‪٢٤٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺃﻥ ﺇﺳﻨﺎﺩ ﹺ‬
‫ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ‬ ‫ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﻋﲆ ﻭﻓﻖ ﻣﻮﺍﺯﻳﻦ ﺩﻗﻴﻘﺔ ﰲ ﻣﻨﺘﻬﻰ ﺍﳊﺴﺎﺳﻴﺔ‪ ..‬ﻓﻼ ﺭﻳﺐ ﱠ‬
‫ﹲ‬
‫ﻭﳏﺎﻝ ﻭﺑﻌﻴﺪ‬ ‫ﺍﻟﺒﺪﻳﻊ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﻭﺍﻟﻌﻨﺎﴏ‪ ،‬ﻭﺍﻟﻘﻮﻝ ﺑﺄﻥ »ﺍﻷﺳﺒﺎﺏ ﺃﻭﺟﺪﹶ ﺗﻪ« ﹲ‬
‫ﺑﺎﻃﻞ‬
‫ﺗﻜﻮﻥ ﺍﳌﻌﺠﻮﻥ ﺍﳊﻴﻮﻱ ﺑﻨﻔﺴﻪ ﻣﻦ ﺳﻴﻼﻥ ﺗﻠﻚ‬ ‫ﹺ‬
‫ﻋﻦ ﻣﻮﺍﺯﻳﻦ ﺍﻟﻌﻘﻞ ﺑﻤﺜﻞ ﹸﺑﻌﺪ ﻭﺑﻄﻼﻥ ﻭﳏﺎﻟﻴﺔ ﹼ‬
‫ﺍﳌﻮﺍﺩ ﻣﻦ ﺍﻟﻘﻨﺎﲏ‪.‬‬
‫ﻭﺣﺼﻴﻠﺔ ﺍﻟﺬﻱ ﻗﻠﻨﺎﻩ ﺁﻧﻔ ﹰﺎ‪ :‬ﻫﻲ ﱠ‬
‫ﺃﻥ ﺍﳌﻮﺍﺩ ﺍﳊﻴﻮﻳﺔ ﺍﳌﺴﺘﺤﴬﺓ ﺑﻤﻴﺰﺍﻥ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‬
‫ﻟﻠﺤﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﻫﻮ ﺻﻴﺪﻟﻴ ﹲﺔ ﺿﺨﻤﺔ ﺭﺍﺋﻌﺔ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻮﺟﺪ ﹼﺇﻻ‬
‫ﹴ‬
‫ﺑﺤﻜﻤﺔ ﻻ ﺣﺪﹼ ﳍﺎ‪ ،‬ﻭﺑﻌﻠﻢ ﻻﳖﺎﻳﺔ ﻟﻪ‪ ،‬ﻭﺑﺈﺭﺍﺩﺓ ﺗﺸﻤﻞ ﻛﻞ ﳾﺀ ﻭﲢﻴﻂ ﺑﻜﻞ ﳾﺀ‪ ،‬ﹼ‬
‫ﻭﺇﻻ ﻓﲈ ﺃﺷﻘﺎﻩ‬
‫ﻣﻦ ﻳﺘﻮﻫﻢ »ﺃﻥ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻫﻲ ﻧﺘﺎﺝ ﻋﻨﺎﴏ ﺍﻟﻜﻮﻥ ﺍﻟﻜﻠﻴﺔ« ﻭﻫﻲ ﺍﻟﻌﻤﻴﺎﺀ ﺍﻟﺼﲈﺀ ﰲ ﺟﺮﻳﺎﳖﺎ‬
‫ﻭﺗﺪﻓﻘﻬﺎ‪ ،‬ﺃﻭ ﻫﻲ »ﻣﻦ ﺷﺆﻭﻥ ﻃﺒﺎﺋﻊ ﺍﳌﻮﺍﺩ« ﺃﻭ »ﻣﻦ ﻋﻤﻞ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ«!‪.‬‬
‫ﻭﺃﻋﻈﻤﻬﻢ ﲪﺎﻗﺔ‪ ،‬ﻭﺃﺷﺪﹼ ﻫﺬﻳﺎﻧ ﹰﺎ‬
‫ﹸ‬ ‫ﻻﺷﻚ ﺃﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻮﻫﻢ ﻫﻮ ﺃﺷﻘﻰ ﺃﺷﻘﻴﺎﺀ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﻣﻦ ﻫﺬﻳﺎﻥ ﳐﻤﻮﺭ ﻓﺎﻗﺪ ﻟﻠﻮﻋﻲ ﻋﻨﺪﻣﺎ ﳜﻄﺮ ﺑﺒﺎﻟﻪ ﺃﻥ ﺫﻟﻚ ﺍﻟﱰﻳﺎﻕ ﺍﻟﻌﺠﻴﺐ ﻗﺪ ﺃﻭﺟﺪ ﻧﻔﺴﻪ ﺑﻨﻔﺴﻪ‬
‫ﻣﻦ ﺟﺮﺍﺀ ﺗﺼﺎﺩﻡ ﺍﻟﻘﻨﺎﲏ ﻭﺳﻴﻼﻥ ﻣﺎ ﻓﻴﻬﺎ!‬
‫ﹴ‬
‫ﺳﻜﺮﺍﻥ‪.‬‬ ‫ﹸ‬
‫ﻭﺟﻨﻮﻥ‬ ‫ﺃﺣﻤﻖ‬
‫ﹶ‬ ‫ﹸ‬
‫ﻫﺬﻳﺎﻥ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺫﻟﻚ ﺍﻟﻜﻔﺮ‬
‫ﺧﻠﻖ ﻛﻞ ﳾﺀ ﺇﱃ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﻘﺪﻳﺮ ﺫﻱ ﺍﳉﻼﻝ‪،‬‬ ‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﲏ‪ :‬ﻫﻮ ﺃﻧﻪ ﹾ‬
‫ﺇﻥ ﱂ ﹸﻳﺴﻨﹶﺪ ﹸ‬
‫ﻭ ﹸﺃﺳﻨﺪ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻳﻠﺰﻡ ﻋﻨﺪﺋﺬ ﺃﻥ ﻳﻜﻮﻥ ﻷﻏﻠﺐ ﻋﻨﺎﴏ ﺍﻟﻌﺎﱂ ﻭﺃﺳﺒﺎﺑﻪ ﹲ‬
‫ﺩﺧﻞ ﻭﺗﺄﺛﲑ ﰲ‬
‫ﻭﺟﻮﺩ ﻛﻞ ﺫﻱ ﺣﻴﺎﺓ‪.‬‬
‫ﻭﺍﳊﺎﻝ ﺃﻥ ﺍﺟﺘﲈﻉ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻤﺘﻀﺎ ﹼﺩﺓ ﻭﺍﳌﺘﺒﺎﻳﻨﺔ ﻓﻴﲈ ﺑﻴﻨﻬﺎ‪ ،‬ﺑﺎﻧﺘﻈﺎﻡ ﺗﺎﻡ‪ ،‬ﻭﺑﻤﻴﺰﺍﻥ ﺩﻗﻴﻖ‬
‫ﻼ‪ -‬ﻫﻮ ﳏﺎﻝ ﻇﺎﻫﺮ ﺇﱃ ﺣﺪ ﻳﺮﻓﻀﻪ ﹶﻣﻦ ﻟﻪ‬ ‫ﻭﺑﺎﺗﻔﺎﻕ ﻛﺎﻣﻞ ﰲ ﺟﺴﻢ ﳐﻠﻮﻕ ﺻﻐﲑ ‪-‬ﻛﺎﻟﺬﺑﺎﺏ ﻣﺜ ﹰ‬
‫ﻋﻘﻞ ﺑﻤﻘﺪﺍﺭ ﺟﻨﺎﺡ ﺫﺑﺎﺑﺔ‪ ،‬ﻭ ﹸﻳﺮ ﹼﺩﻩ ﻗﺎﺋ ﹰ‬
‫ﻼ‪ :‬ﻫﺬﺍ ﳏﺎﻝ‪ ..‬ﻫﺬﺍ ﺑﺎﻃﻞ‪ ..‬ﻫﺬﺍ ﻏﲑ ﳑﻜﻦ‪!..‬‬
‫ﺫﻟﻚ ﱠ‬
‫ﻷﻥ ﺟﺴﻢ ﺍﻟﺬﺑﺎﺏ ﺍﻟﺼﻐﲑ ﺫﻭ ﻋﻼﻗﺔ ﻣﻊ ﺃﻏﻠﺐ ﻋﻨﺎﴏ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﻣﻊ ﻣﻈﺎﻫﺮﻫﺎ‬
‫ﻭﺃﺳﺒﺎﲠﺎ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﺑﻞ ﻫﻮ ﺧﻼﺻﺔ ﻣﺴﺘﺨﻠﺼﺔ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﱂ ﹸﻳﺴﻨﹶﺪ ﺇﻳﺠﺎ ﹸﺩﻩ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﺍﳌﻄﻠﻘﺔ‪،‬‬
‫ﻨﺐ ﺫﻟﻚ ﺍﳉﺴﻢ ﻣﺒﺎﴍﺓ ﻋﻨﺪ ﺇﳚﺎﺩﻩ‪ ،‬ﺑﻞ‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﺣﺎﺿﺮ ﹰﺓ ﻭﳏﺘﺸﺪﺓ ﹶﺟ ﹶ‬
‫ﹸ‬ ‫ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﺗﻠﻚ‬
‫ﻳﻠﺰﻡ ﺃﻥ ﺗﺪﺧﻞ ﰲ ﺟﺴﻤﻪ ﺍﻟﻀﺌﻴﻞ‪ ،‬ﺑﻞ ﳚﺐ ﺩﺧﻮ ﹸﻟﻬﺎ ﰲ ﺣﺠﲑﺓ ﺍﻟﻌﲔ ﺍﻟﺘﻲ ﲤﺜﻞ ﻧﻤﻮﺫﺝ ﺍﳉﺴﻢ‪،‬‬
‫ﹴ‬
‫ﻭﻋﻨﺪﺋﺬ ﻳﻘﺘﴤ‬ ‫ﺃﻥ ﺗﻜﻮﻥ ﻗﺮﺏ ﺍﻟﻤﺴ ﱠﺒﺐ ﻭﺩﺍﺧﻠ ﹰﺔ ﻓﻴﻪ‪،‬‬‫ﺇﻥ ﻛﺎﻧﺖ ﻣﺎﺩﻳ ﹰﺔ ﻳﻠﺰﻡ ﹾ‬
‫ﻷﻥ ﺍﻷﺳﺒﺎﺏ ﹾ‬
‫ﺫﻟﻚ ﱠ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٥٠‬‬
‫ﻗﺒﻮﻝ ﺩﺧﻮﻝ ﲨﻴﻊ ﺍﻟﻌﻨﺎﴏ ﰲ ﲨﻴﻊ ﺃﺭﻛﺎﻥ ﺍﻟﻌﺎﱂ ﻣﻊ ﻃﺒﺎﺋﻌﻬﺎ ﺍﳌﺘﺒﺎﻳﻨﺔ ﰲ ﺫﻟﻚ ﺍﻟﻤﺴ ﹼﺒﺐ ﺩﺧﻮ ﹰ‬
‫ﻻ‬ ‫ﹸ‬
‫ﻣﺎﺩﻳ ﹰﺎ‪ ،‬ﻭﻋﻤﻠﻬﺎ ﰲ ﺗﻠﻚ ﺍﳊﺠﲑﺓ ﺍﳌﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺼﻐﺮ ﺑﻤﻬﺎﺭﺓ ﻭﺇﺗﻘﺎﻥ ﺃﻓﻼ ﳜﺠﻞ ﻭﻳﺴﺘﺤﻲ ﻣﻦ ﻫﺬﺍ‬
‫ﺍﻟﻘﻮﻝ ﺣﺘﻰ ﺃﺷﺪ ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﲔ ﺑﻼﻫ ﹰﺔ؟‬
‫ﺇﻥ ﻛﺎﻧﺖ ﻟﻪ ﻭﺣﺪﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻼﺑﺪﹼ ﺃﻥ ﻳﻜﻮﻥ ﺻﺎﺩﺭ ﹰﺍ ﻣﻦ‬
‫ﺃﻥ ﺍﳌﻮﺟﻮﺩ ﹾ‬
‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻫﻮ ﱠ‬
‫ﻣﺆﺛﺮ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻦ ﹴ‬
‫ﻳﺪ ﻭﺍﺣﺪﺓ‪ ،‬ﺣﺴﺐ ﻣﻀﻤﻮﻥ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺒﺪﳞﻴﺔ ﺍﳌﻘﺮﺭﺓ‪» :‬ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﺼﺪﺭ ﹼﺇﻻ‬
‫ﻋﻦ ﺍﻟﻮﺍﺣﺪ«‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﺫﻟﻚ ﺍﳌﻮﺟﻮﺩ ﰲ ﻏﺎﻳﺔ ﺍﻻﻧﺘﻈﺎﻡ ﻭﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺪﻗﺔ ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﻛﺎﻥ‬
‫ﺃﻳﺪ ﻣﺘﻌﺪﺩﺓ ﻗﻂ ‪-‬ﺍﻟﺘﻲ ﻫﻲ ﻣﺪﻋﺎﺓ ﺍﻻﺧﺘﻼﻑ‬ ‫ﻣﺎﻟﻜ ﹰﺎ ﳊﻴﺎﺓ ﺟﺎﻣﻌﺔ‪ ،‬ﻓﻤﻦ ﺍﻟﺒﺪﺍﻫﺔ ﺃﻧﻪ ﱂ ﻳﺼﺪﺭ ﻣﻦ ﹴ‬
‫ﻭﺍﳌﻨﺎﺯﻋﺔ‪ -‬ﺑﻞ ﻻﺑﺪ ﺃﻧﻪ ﺻﺎﺩﺭ ﻣﻦ ﻳﺪ ﻭﺍﺣﺪﺓ ﻟﻮﺍﺣﺪ ﺃﺣﺪ ﻗﺪﻳﺮ ﺣﻜﻴﻢ؛ ﻟﺬﺍ ﻓﺈﻥ ﺇﺳﻨﺎﺩ ﺍﳌﻮﺟﻮﺩ‪،‬‬
‫ﺍﻟﺼﻤﺎﺀ ﺍﳉﺎﻣﺪﺓ ﻏﲑ‬
‫ﹼ‬ ‫ﺍﳌﻨﺘﻈﻢ‪ ،‬ﺍﳌﺘﻨﺎﺳﻖ‪ ،‬ﺍﳌﻮﺯﻭﻥ‪ ،‬ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺇﱃ ﺃﻳﺪﻱ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺍﻟﻌﻤﻴﺎﺀ‬
‫ﺍﳌﻨﻀﺒﻄﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﻻ ﺷﻌﻮﺭ ﳍﺎ ﻭﻻ ﻋﻘﻞ‪ ،‬ﻭﻫﻲ ﰲ ﺍﺧﺘﻼﻁ ﺷﺪﻳﺪ ﻳﺰﻳﺪ ﻣﻦ ﻋﲈﻫﺎ ﻭﺻﻤﻤﻬﺎ‪،‬‬
‫ﺛﻢ ﺍﻹﺩﻋﺎﺀ ﺑﺄﻥ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﻫﻲ ﺍﻟﺘﻲ ﺗﻘﻮﻡ ﺑﺨﻠﻖ ﺫﻟﻚ ﺍﳌﻮﺟﻮﺩ ﺍﻟﺒﺪﻳﻊ ﻭﺍﺧﺘﻴﺎﺭﻩ ﻣﻦ ﺑﲔ‬
‫ﹴ‬
‫ﺇﻣﻜﺎﻧﺎﺕ ﻭﺍﺣﺘﲈﻻﺕ ﻻ ﺣﺪﹼ ﳍﺎ‪ ،‬ﺃﻗﻮﻝ ﱠ‬
‫ﺇﻥ ﻗﺒﻮﻝ ﻫﺬﺍ ﺍﻹﺳﻨﺎﺩ ﻭﺍﻹﺩﻋﺎﺀ ﻫﻮ ‪-‬ﰲ ﺍﳊﻘﻴﻘﺔ‪ -‬ﻗﺒﻮﻝ‬
‫ﳌﺎﺋﺔ ﳏﺎﻝ ﻭﳏﺎﻝ‪ ،‬ﺇﺫ ﻫﻮ ﺑﻌﻴﺪ ﻛﻞ ﺍﻟ ﹸﺒﻌﺪ ﻋﻦ ﲨﻴﻊ ﻣﻘﺎﻳﻴﺲ ﺍﻟﻌﻘﻞ ﻭﻣﻮﺍﺯﻳﻨﻪ‪..‬‬
‫ﺩﻋﻨﺎ ﻧﱰﻙ ﻫﺬﺍ ﺍﳌﺤﺎﻝ ﻭﻧﺘﺠﺎﻭﺯﻩ ﻣﺆﻗﺘ ﹰﺎ‪ ،‬ﻟﻨﻨﻈﺮ ﺇﱃ ﺗﺄﺛﲑ »ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ« ﺍﻟﺬﻱ ﻳﺘﻢ‬
‫ﺗﻤﺎﺱ ﺑﻈﺎﻫﺮ ﺍﻟﻜﺎﺋﻦ ﺍﳊﻲ‬
‫ﱞ‬ ‫ﺗﻤﺎﺱ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻫﻮ‬
‫ﱠ‬ ‫ﺑﺎﻟﺘﹼﲈﺱ ﻭﺍﳌﺒﺎﴍﺓ‪ .‬ﻓﺒﻴﻨﲈ ﻧﺮ￯ ﺃﻥ‬
‫ﻓﺤﺴﺐ‪ ،‬ﻭﻧﺮ￯ ﺃﻥ ﺑﺎﻃﻦ ﺫﻟﻚ ﺍﻟﻜﺎﺋﻦ ﺍﻟﺬﻱ ﻻ ﺗﺼﻞ ﺇﻟﻴﻪ ﺃﻳﺪﻱ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﻭﻻ ﻳﻤﻜﻨﻬﺎ‬
‫ﺃﻟﻄﻒ ﻣﻨﻪ ﺧﻠﻘ ﹰﺎ ﻭﺃﻛﻤﻞ ﺇﺗﻘﺎﻧ ﹰﺎ‪.‬‬
‫ﹸ‬ ‫ﺗﻤﺴﻪ ﺑﴚﺀ‪ ،‬ﻫﻮ ﺃﺩﻕ ﻧﻈﺎﻣ ﹰﺎ‪ ،‬ﻭﺃﻛﺜﺮ ﺍﻧﺴﺠﺎﻣ ﹰﺎ‪ ،‬ﻣﻦ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﺑﻞ‬
‫ﺃﻥ ﹼ‬
‫ﺑﻞ ﺍﻷﺣﻴﺎﺀ ﺍﻟﺼﻐﲑﺓ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺴﺘﻮﻋﺐ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ‬
‫ﺃﻋﺠﺐ ﺇﺗﻘﺎﻧ ﹰﺎ ﻣﻦ ﺃﺿﺨﻢ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺃﺑﺪﻉ‬
‫ﹸ‬ ‫ﻗﻄﻌ ﹰﺎ ﻭﻻ ﺗﺼﻞ ﺇﻟﻴﻬﺎ ﺃﻳﺪﳞﺎ ﻭﻻ ﻭﺳﺎﺋ ﹸﻠﻬﺎ ﻫﻲ‬
‫ﺧﻠﻘ ﹰﺎ ﻣﻨﻬﺎ‪.‬‬
‫ﻓﻼ ﻳﻜﻮﻥ ﺇﺫﻥ ﺇﺳﻨﺎﺩ ﺧﻠﻘﻬﺎ ﺇﱃ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻌﻤﻴﺎﺀ ﺍﻟﺼﲈﺀ ﺍﳉﺎﻣﺪﺓ ﺍﳉﺎﻫﻠﺔ ﺍﻟﻐﻠﻴﻈﺔ‬
‫ﻋﻤﻰ‪ ،‬ﻭﺻﻤﻤ ﹰﺎ ﻟﻴﺲ ﻭﺭﺍﺀﻩ ﺻﻤﻢ‪.‬‬ ‫ﺍﳌﺘﺒﺎﻋﺪﺓ ﺍﻟﻤﺘﻀﺎ ﹼﺩﺓ ﹼﺇﻻ ﹰ‬
‫ﻋﻤﻰ ﻣﺎ ﺑﻌﺪﻩ ﹰ‬
‫‪٢٥١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺃﻣﺎ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬

‫ﻭﻫﻲ ﻗﻮﳍﻢ ﻋﻦ ﺍﻟﴚﺀ‪» :‬ﺗﺸﻜﹼﻞ ﺑﻨﻔﺴﻪ«‪ .‬ﻓﻬﻲ ﺗﻨﻄﻮﻱ ﻋﲆ ﳏﺎﻻﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﻳﺘﻀﺢ‬
‫ﺑﻄﻼﻧﹸﻬﺎ ﻭﳏﺎﻟﻴﺘﻬﺎ ﻣﻦ ﻧﻮﺍﺡ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ ﹼﺇﻻ ﺃﻧﻨﺎ ﻧﺘﻨﺎﻭﻝ ﻫﻨﺎ ﺛﻼﺛﺔ ﳏﺎﻻﺕ ﻣﻨﻬﺎ ﻛﻨﲈﺫﺝ ﻟﻴﺲ ﹼﺇﻻ‪:‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺃﳞﺎ ﺍﳉﺎﺣﺪ ﺍﻟﻌﻨﻴﺪ! ﱠ‬
‫ﺇﻥ ﻃﻐﻴﺎﻥ ﻏﺮﻭﺭﻙ‪ ،‬ﺟﻌﻠﻚ ﺗﱰﺩ￯ ﰲ ﺃﺣﻀﺎﻥ ﲪﺎﻗﺔ‬
‫ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﹺ‬
‫ﻓﺘﻘﺪ ﹸﻡ ﻋﲆ ﻗﺒﻮﻝ ﻣﺎﺋﺔ ﳏﺎﻝ ﻭﳏﺎﻝ!‬
‫ﺇﻧﻚ ﺃﳞﺎ ﺍﳉﺎﺣﺪ ﺍﻟﻌﻨﻴﺪ ﻣﻮﺟﻮ ﹲﺩ ﺑﻼ ﺷﻚ‪ ،‬ﻭﺇﻧﻚ ﻟﺴﺖ ﻣﻦ ﻣﺎﺩﺓ ﺑﺴﻴﻄﺔ ﻭﺟﺎﻣﺪﺓ ﺗﺄﺑﻰ‬
‫ﺍﻟﺘﻐ ﹼﻴﺮ‪ ،‬ﺑﻞ ﺃﻧﺖ ﻣﻌﻤﻞ ﻋﻈﻴﻢ ﻣﺘﻘﻦ ﺍﻟﺼﻨﻊ‪ ،‬ﺃﺟﻬﺰﺗﹸﻪ ﺩﺍﺋﻤﺔ ﺍﻟﺘﺠﺪﺩ‪ .‬ﻭﺃﻧﺖ ﻛﺎﻟﻘﴫ ﺍﳌﻨﻴﻒ‪،‬‬
‫ﻓﺬﺭﺍﺕ ﻭﺟﻮﺩﻙ ﺃﻧﺖ ﺗﻌﻤﻞ ﺩﻭﻣ ﹰﺎ ﻭﺗﺴﻌﻰ ﺩﻭﻥ ﺗﻮﻗﻒ‪ ،‬ﻭﺗﺮﺗﺒﻂ‬‫ﹸ‬ ‫ﺃﻧﺤﺎﺅﻩ ﺩﺍﺋﻤﺔ ﺍﻟﺘﺤﻮﻝ‪..‬‬
‫ﺑﻮﺷﺎﺋﺞ ﻭﺃﻭﺍﴏ ﻣﻊ ﻣﻈﺎﻫﺮ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻟﻜﻮﻥ ﻣﻦ ﺣﻮﻟﻚ‪ ،‬ﻓﻬﻲ ﰲ ﺃﺧﺬ ﻭﻋﻄﺎﺀ ﻣﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ‪،‬‬
‫ﻭﺑﺨﺎﺻﺔ ﻣﻦ ﺣﻴﺚ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺑﻘﺎﺀ ﺍﻟﻨﻮﻉ‪.‬‬
‫ﺇﻥ ﺍﻟﺬﺭﺍﺕ ﺍﻟﻌﺎﻣﻠﺔ ﰲ ﺟﺴﺪﻙ ﲢﺘﺎﻁ ﻣﻦ ﺃﻥ ﲣﻞ ﺑﺘﻠﻚ ﺍﻟﺮﻭﺍﺑﻂ‪ ،‬ﻭﺗﺘﺤﺎﺷﻰ ﺃﻥ‬ ‫ﱠ‬
‫ﺗﻨﻔﺼﻢ ﺗﻠﻚ ﺍﻟﻌﻼﻗﺎﺕ‪ ،‬ﻓﻬﻲ ﺣﺬﺭﺓ ﰲ ﺗﴫﻓﻬﺎ ﻫﺬﺍ‪ ،‬ﻭﺗﺘﺨﺬ ﻣﻮﻗﻔ ﹰﺎ ﻣﻼﺋﻤ ﹰﺎ ﳍﺎ ﻋﲆ ﻭﻓﻖ‬
‫ﺗﻠﻚ ﺍﻟﻌﻼﻗﺎﺕ ﻛﺄﳖﺎ ﺗﻨﻈﺮ ﺇﱃ ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺗﺸﺎﻫﺪﻫﺎ‪ ،‬ﺛﻢ ﺗﺮﺍﻗﺐ ﻣﻮﻗﻌﻚ ﺃﻧﺖ ﻣﻨﻬﺎ‪،‬‬
‫ﻭﺃﻧﺖ ﺑﺪﻭﺭﻙ ﺗﺴﺘﻔﻴﺪ ﺣﺴﺐ ﺫﻟﻚ ﺍﻟﻮﺿﻊ ﺍﳋﺎﺭﻕ ﻟﺘﻠﻚ ﺍﻟﺬﺭﺍﺕ ﻭﺗﻨﺘﻔﻊ ﻭﺗﺘﻤﺘﻊ ﺑﻤﺸﺎﻋﺮﻙ‬
‫ﻭﺣﻮﺍﺳﻚ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ‪.‬‬
‫ﻭﻣﺄﻣﻮﺭﺍﺕ‬
‫ﹲ‬ ‫ﻣﻮﻇﻔﺎﺕ ﺻﻐﲑﺍﺕ ﻟﺪ￯ ﺍﻟﻘﺪﻳﺮ ﺍﻷﺯﱄ‪،‬‬
‫ﹲ‬ ‫ﻓﺈﻥ ﱂ ﺗﻌﺘﻘﺪ ﺃﻥ ﺗﻠﻚ ﺍﻟﺬﺭﺍﺕ‬
‫ﻧﻬﺎﻳﺎﺕ ﻗﻠﻢ‬
‫ﹸ‬ ‫ﻣﺴﺨﺮﺍﺕ ﻣﻨﻘﺎﺩﺍﺕ ﻟﻘﻮﺍﻧﻴﻨﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺃﻭ ﻫﻲ ﺟﻨﻮﺩ ﳎﻨﺪﺓ ﰲ ﺟﻴﺸﻪ ﺍﳌﻨﻈﻢ‪ ،‬ﺃﻭ ﻫﻲ‬
‫ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ‪ ،‬ﺃﻭ ﻫﻲ ﻧﻘﺎﻁ ﻳﻨﻘﻄﻬﺎ ﻗﻠﻢ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪ ..‬ﻟﺰﻣﻚ ﺃﻥ ﺗﻘﻮﻝ ﱠ‬
‫ﺇﻥ ﻟﻜﻞ ﺫﺭﺓ ﻋﺎﻣﻠﺔ‬
‫ﺟﻤﻴﻊ‬
‫ﹶ‬ ‫ﺟﻤﻴﻊ ﺃﺟﺰﺍﺀ ﺟﺴﺪﻙ ﻭﻧﻮﺍﺣﻴﻪ‪ ،‬ﻭﺗﺸﺎﻫﺪ‬
‫ﹶ‬ ‫‪-‬ﰲ ﻋﻴﻨﻚ ﻣﺜ ﹰ‬
‫ﻼ‪ -‬ﻋﻴﻨ ﹰﺎ ﻭﺍﺳﻌﺔ ﺑﺼﲑﺓ‪ ،‬ﺗﺮ￯‬
‫ﺟﻤﻴﻊ ﻣﺎﺿﻴﻚ ﻭﻣﺴﺘﻘﺒﻠﻚ‪ ،‬ﻭﺗﻌﺮﻑ ﺃﺻﻠﻚ ﻭﺁﺑﺎﺀﻙ ﻭﺃﺟﺪﺍﺩﻙ‬
‫ﹶ‬ ‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺘﻲ ﺗﺮﺗﺒﻂ ﲠﺎ‪ ،‬ﻭﺗﻌﻠﻢ‬
‫ﻣﻊ ﻧﺴﻠﻚ ﻭﺃﺣﻔﺎﺩﻙ ﻭﺗﺪﺭﻙ ﻣﻨﺎﺑﻊ ﻋﻨﺎﴏﻙ‪ ،‬ﻭﻛﻨﻮﺯ ﺭﺯﻗﻚ‪ ..‬ﻓﻬﻲ ﺇﺫﻥ ﺫﺍﺕ ﻋﻘﻞ ﺟﺒﺎﺭ!!‬
‫ﻓﻴﺎ ﻣﻌ ﹼﻄﻞ ﻋﻘﻠﻪ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ! ﺃﻟﻴﺲ ﰲ ﺇﺳﻨﺎﺩ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻌﻘﻞ‬
‫ﺍﻟﺬﻱ ﻳﺴﻊ ﺃﻟﻔ ﹰﺎ ﻣﻦ ﻣﺜﻞ »ﺃﻓﻼﻃﻮﻥ« ﺇﱃ ﺫﺭﺓ ﰲ ﻋﻘﻞ ﹶﻣﻦ ﻻ ﻳﻤﻠﻜﻪ ﻣﺜﻠﻚ‪ ،‬ﺧﺮﺍﻓﺔ ﺧﺮﻗﺎﺀ‪،‬‬
‫ﻭﺑﻼﻫﺔ ﺑﻠﻬﺎﺀ؟!‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٥٢‬‬
‫ﺇﻥ ﺟﺴﻤﻚ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ ﻳﺸﺒﻪ ﻗﺼﺮ ﹰﺍ ﻓﺨﻤ ﹰﺎ ﻋﺎﻣﺮ ﹰﺍ‪ ،‬ﻟﻪ ﻣﻦ ﺍﻟﻘﺒﺎﺏ ﺃﻟﻒ ﹸﻗ ﱠﺒ ﹴﺔ‬ ‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﲏ‪ :‬ﱠ‬
‫ﺍﻷﺣﺠﺎﺭ‪ ،‬ﻭﻣﺮﺻﻮﺻﺔ ﺑﻌﻀﻬﺎ ﺇﱃ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﰲ ﺑﻨﺎﺀ‬ ‫ﹸ‬ ‫ﻭ ﹸﻗ ﱠﺒﺔ‪ ،‬ﻭﻛﻞ ﹸﻗ ﱠﺒ ﹴﺔ ﻣﻦ ﻗﺒﺎﺑﻪ ﹸﻣ ﹶﻌﻠﻘﺔ ﻓﻴﻬﺎ‬
‫ﻷﻥ‬‫ﺃﻋﺠﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﴫ ﺑﺄﻟﻮﻑ ﺍﳌﺮﺍﺕ‪ ،‬ﱠ‬ ‫ﹸ‬ ‫ﻣﺤﻜﹶﻢ ﺩﻭﻥ ﻋﻤﺪ‪ .‬ﺑﻞ ﺇﻥ ﻭﺟﻮﺩﻙ ‪-‬ﻟﻮ ﻓﻜﺮﺕ‪ -‬ﻫﻮ‬
‫ﻗﴫ ﺟﺴﻤﻚ ﺃﻧﺖ ﰲ ﲡﺪﺩ ﻣﺴﺘﻤﺮ ﻳﺒﻠﻎ ﺍﻟﻜﲈﻝ ﰲ ﺍﻻﻧﺘﻈﺎﻡ ﻭﺍﻟﺮﻭﻋﺔ‪.‬‬
‫ﻓﻠﻮ ﴏﻓﻨﺎ ﺍﻟﻨﻈﺮ ﻋﲈ ﲢﻤﻠﻪ ﻣﻦ ﺭﻭﺡ ﻭﻣﻦ ﻗﻠﺐ ﻭﻣﻦ ﻟﻄﺎﺋﻒ ﻣﻌﻨﻮﻳﺔ ﻭﻫﻲ ﻣﻌﺠﺰ ﹲﺓ ﺑﺬﺍﲥﺎ‪،‬‬
‫ﻭﺃﺧﺬﻧﺎ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﻭﺍﻟﺘﻔﻜﺮ ﻋﻀﻮ ﹰﺍ ﻭﺍﺣﺪ ﹰﺍ ﻓﻘﻂ ﻣﻦ ﺃﻱ ﻋﻀﻮ ﻛﺎﻥ ﻣﻦ ﺑﲔ ﺃﻋﻀﺎﺀ ﺟﺴﺪﻙ ﻧﺮﺍﻩ‬
‫ﹴ‬
‫ﺑﻤﻨﺰﻝ ﺫﻱ ﻗﺒﺎﺏ‪ .‬ﻓﺎﻟﺬﺭﺍﺕ ﺍﻟﺘﻲ ﻓﻴﻪ ﻗﺪ ﺗﻌﺎﻭﻧﹶﺖ ﻭﺗﻌﺎﻧﻘﺖ ﺑﻌﻀﻬﺎ ﻣﻊ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﰲ‬ ‫ﺷﺒﻴﻬ ﹰﺎ‬
‫ﺍﻧﺘﻈﺎﻡ ﺗﺎﻡ‪ ،‬ﻭﻣﻮﺍﺯﻧﺔ ﻛﺎﻣﻠﺔ ‪-‬ﻛﺎﻷﺣﺠﺎﺭ ﰲ ﺗﻠﻚ ﺍﻟﻘﺒﺎﺏ‪ -‬ﻭﻛﻮﻧﺖ ﺑﻨﺎ ﹰﺀ ﺧﺎﺭﻗ ﹰﺎ‪ ،‬ﻭﺻﻨﻌﺔ ﺭﺍﺋﻌﺔ‬
‫ﺑﺪﻳﻌﺔ‪ ،‬ﻓﺄﻇﻬﺮﺕ ﻟﻠﻌﻴﺎﻥ ﻣﻌﺠﺰﺓ ﻋﺠﻴﺒﺔ ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ »ﻛﺎﻟﻌﲔ ﻭﺍﻟﻠﺴﺎﻥ« ﻣﺜ ﹰ‬
‫ﻼ‪.‬‬
‫ﻓﻠﻮ ﱂ ﺗﻜﻦ ﻫﺬﻩ ﺍﻟﺬﺭﺍﺕ ﻣﺄﻣﻮﺭ ﹰﺓ ﻣﻨﻘﺎﺩﺓ ﻷﻣﺮ ﺍﻟﺼﺎﻧﻊ ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻓﺈﻥ ﻛﻞ ﺫﺭﺓ ﻣﻨﻬﺎ ﺇﺫﻥ ﻻﺑﺪ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﺣﺎﻛﻤ ﹰﺔ ﹸﺣﻜﻤ ﹰﺎ ﻣﻄﻠﻘ ﹰﺎ ﻋﲆ ﺑﻘﻴﺔ ﺫﺭﺍﺕ ﺍﳉﺴﺪ ﻭﻣﺤﻜﻮﻣ ﹰﺔ ﳍﺎ ﹸﺣﻜﻤ ﹰﺎ ﻣﻄﻠﻘ ﹰﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﺃﻥ‬
‫ﻛﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﺿﺪﹼ ﻛﻞ ﻣﻨﻬﺎ ‪-‬ﻣﻦ ﺣﻴﺚ ﺍﳊﺎﻛﻤﻴﺔ‪ -‬ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﻨﺎﻁ‬ ‫ﺗﻜﻮﻥ ﻣﺜﻞ ﹴ‬
‫ﺃﻏﻠﺐ ﺍﻟﺼﻔﺎﺕ ﺍﳉﻠﻴﻠﺔ ﺍﻟﺘﻲ ﻻ ﻳﺘﺼﻒ ﲠﺎ ﹼﺇﻻ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ﻣﻘﻴﺪ ﹰﺓ ﻛﻠﻴ ﹰﺎ‪،‬‬
‫ﻭﻃﻠﻴﻘ ﹰﺔ ﻛﻠﻴ ﹰﺎ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪...‬‬
‫ﻓﺎﳌﺼﻨﻮﻉ ﺍﻟﻮﺍﺣﺪ ﺍﳌﻨﺘﻈﻢ ﻭﺍﳌﻨﺴﻖ ﺍﻟﺬﻱ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ‪-‬ﺑﴪ ﺍﻟﻮﺣﺪﺓ‪ -‬ﹼﺇﻻ ﺃﺛﺮ ﹰﺍ ﻣﻦ‬
‫ﺁﺛﺎﺭ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﹲ‬
‫ﳏﺎﻝ ﺃﻥ ﹸﻳﺴﻨﺪ ﺇﱃ ﺗﻠﻚ ﺍﻟﺬﺭﺍﺕ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ‪ ،‬ﺑﻞ ﻫﻮ ﻣﺎﺋﺔ ﳏﺎﻝ ﰲ ﳏﺎﻝ‪!...‬‬
‫ﻳﺪﺭﻙ ﺫﻟﻚ ﻛﻞ ﻣﻦ ﻟﻪ ﹺﻣﺴﻜ ﹲﺔ ﻣﻦ ﻋﻘﻞ!‬
‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﹾ‬
‫ﺇﻥ ﱂ ﻳﻜﻦ ﻭﺟﻮ ﹸﺩﻙ ﻫﺬﺍ ﻗﺪ ﻛﺘﺐ ﺑﻘﻠﻢ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﻘﺪﻳﺮ ﺍﻷﺯﱄ‪ ،‬ﻭﻛﺎﻥ‬
‫ﻋﻨﺪﺋﺬ ﻭﺟﻮﺩ ﻗﻮﺍﻟﺐ ﻃﺒﻴﻌﻴﺔ ﹺ‬
‫ﺑﻌﺪﺩ ﺃﻟﻮﻑ ﺍﻷﻟﻮﻑ ﻣﻦ‬ ‫ﹴ‬ ‫ﻣﻄﺒﻮﻋ ﹰﺎ ﺑﻤﻄﺎﺑﻊ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﻴﻠﺰﻡ‬
‫ﺍﳌﺮﻛﺒﺎﺕ ﺍﳌﻨﺘﻈﻤﺔ ﺍﻟﻌﺎﻣﻠﺔ ﰲ ﺟﺴﻤﻚ‪ ،‬ﻭﺍﻟﺘﻲ ﻻ ﳛﴫﻫﺎ ﺍﻟﻌﺪ‪ ،‬ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺃﺻﻐﺮ ﺍﳋﻼﻳﺎ ﺍﻟﻌﺎﻣﻠﺔ‬
‫ﺑﺪﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ ﻭﺍﻧﺘﻬﺎ ﹰﺀ ﺑﺄﻭﺳﻊ ﺍﻷﺟﻬﺰﺓ ﺍﻟﻌﺎﻣﻠﺔ ﻓﻴﻪ‪.‬‬
‫ﻭﻟﻔﻬﻢ ﻫﺬﺍ ﺍﳌﺤﺎﻝ ﻧﺄﺧﺬ ﺍﻟﻜﺘﺎﺏ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻣﺜﺎ ﹰ‬
‫ﻻ‪ ،‬ﻓﻨﻘﻮﻝ‪:‬‬
‫ﺤﺮﻛﻪ‬
‫ﻗﻠﻢ ﻭﺍﺣﺪ‪ ،‬ﹸﻳ ﱢ‬ ‫ﺍﻋﺘﻘﺪﺕ ﱠ‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻣﺴﺘﻨﺴﺦ ﺑﺎﻟﻴﺪ‪ ،‬ﻓﻴﻜﻔﻲ ﺇﺫﻥ ﻻﺳﺘﻨﺴﺎﺧﻪ ﹲ‬ ‫ﹶ‬ ‫ﹾ‬
‫ﺇﻥ‬
‫ﻟﻴﺪﻭﻥ ﺑﻪ ﻣﺎ ﻳﺸﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﺇﻥ ﱂ ﹸﻳﻌﺘﻘﺪ ﺃﻧﻪ ﻣﺴﺘﻨﺴﺦ ﺑﺎﻟﻴﺪ ﻭﱂ ﹸﻳﺴﻨﺪ ﺇﱃ ﻗﻠﻢ ﺍﻟﻜﺎﺗﺐ‪،‬‬
‫ﻋﻠﻢ ﻛﺎﺗﺒﻪ ﹼ‬
‫ﹸ‬
‫‪٢٥٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﹴ‬
‫ﺣﺮﻑ‬ ‫ﹴ‬
‫ﻋﻨﺪﺋﺬ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ‬ ‫ﻭﺍﻓﺘ ﹺﹸﺮﺽ ﺃﻧﻪ ﻗﺪ ﺗﺸﻜﹼﻞ ﺑﻨﻔﺴﻪ‪ ،‬ﺃﻭ ﹸﺃﺳﻨﺪﺕ ﻛﺘﺎﺑﺘﹸﻪ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻓﻴﻠﺰﻡ‬
‫ﻗﻠﻢ ﻣﻌﺪﲏ ﺧﺎﺹ ﺑﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻋﺪﺩ ﺍﻷﻗﻼﻡ ﺑﻌﺪﺩ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ‪-‬ﺑﻤﺜﻞ ﻭﺟﻮﺩ‬
‫ﻣﻦ ﺣﺮﻭﻓﻪ ﹲ‬
‫ﺍﳊﺮﻭﻑ ﺍﳌﻌﺪﻧﻴﺔ ﰲ ﺍﳌﻄﺒﻌﺔ ﻭﺍﻟﺘﻲ ﻫﻲ ﺑﻌﺪﺩ ﺍﳊﺮﻭﻑ ﻭﺃﻧﲈﻃﻬﺎ‪ -‬ﺃﻱ ﻳﻠﺰﻡ ﻭﺟﻮ ﹸﺩ ﺃﻗﻼﻡ ﺑﻌﺪﺩ‬
‫ﺣﺮﻭﻑ ﻛﺒﲑﺓ‬
‫ﹲ‬ ‫ﻻ ﻣﻦ ﻗﻠﻢ ﻭﺍﺣﺪ ﻟﻼﺳﺘﻨﺴﺎﺥ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﰲ ﺗﻠﻚ ﺍﳊﺮﻭﻑ‪،‬‬ ‫ﺍﳊﺮﻭﻑ ﺑﺪ ﹰ‬
‫ﻣﻜﺘﻮﺏ ﻓﻴﻬﺎ ﺑﺨﻂ ﺩﻗﻴﻖ ﻣﺎ ﰲ ﺻﺤﻴﻔﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻓﻴﻠﺰﻡ ﺇﺫﻥ ﻟﻜﺘﺎﺑﺔ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﺍﻟﻜﺒﲑﺓ ﺃﻟﻮﻑ‬
‫ﺍﻷﻗﻼﻡ ﺍﻟﺪﻗﻴﻘﺔ‪.‬‬
‫ﻭﺍﻵﻥ ﻣﺎﺫﺍ ﺗﻘﻮﻝ ﻟﻮ ﻛﺎﻧﺖ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﻣﺘﺪﺍﺧﻠ ﹰﺔ ﺑﻌﻀﻬﺎ ﺑﺎﻟﺒﻌﺾ ﺍﻵﺧﺮ ﺑﺎﻧﺘﻈﺎﻡ ﻛﺎﻣﻞ‬
‫ﹴ‬
‫ﻋﻨﺪﺋﺬ ﺃﻥ ﻳﻜﻮﻥ ﻟﻜﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﻛﻞ ﺩﺍﺋﺮﺓ ﻣﻦ ﺩﻭﺍﺋﺮﻩ‬ ‫ﻣﺘﺨﺬ ﹰﺓ ﻫﻴﺄﺓ ﺟﺴﺪﻙ ﻭﺷﻜﻠﻪ؟! ﻓﻴﻠﺰﻡ‬
‫ﻗﻮﺍﻟﺐ ﻋﺪﻳﺪ ﹲﺓ ﺑﻌﺪﺩ ﺗﻠﻚ ﺍﳌﺮﻛﺒﺎﺕ ﺍﻟﺘﻲ ﻻ ﳛﴫﻫﺎ ﺍﻟﻌﺪﹼ !‬
‫ﹸ‬ ‫ﺍﳌﺬﻛﻮﺭﺓ‬
‫ﺐ ﺃﻧﻚ ﺗﻘﻮﻝ ﳍﺬﻩ ﺍﳊﺎﻟﺔ ﺍﳌﺘﻀﻤﻨﺔ ﳌﺎﺋﺔ ﳏﺎﻝ ﰲ ﳏﺎﻝ‪ ،‬ﺃﳖﺎ ﻣﻤﻜﻨ ﹶﺔ ﺍﳊﺪﻭﺙ! ﻓﺤﺘﻰ ﰲ‬
‫ﹶﻫ ﹾ‬
‫ﻫﺬﻩ ﺍﳊﺎﻟﺔ ‪-‬ﻋﲆ ﻓﺮﺽ ﺇﻣﻜﺎﳖﺎ‪ -‬ﺃﻓﻼ ﻳﻠﺰﻡ ﻟﺼﻨﻊ ﺗﻠﻚ ﺍﻷﻗﻼﻡ ﻭﻋﻤﻞ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻟﺐ ﻭﺍﳊﺮﻭﻑ‬
‫ﺇﻥ ﱂ ﹸﻳﺴﻨﺪ ﺻﻨ ﹸﻌﻬﺎ ﺟﻤﻴﻌ ﹰﺎ ﺇﱃ‬
‫ﻟﺘﺼﺐ ﻭﺗﺴﻜﺐ ﻓﻴﻬﺎ ﹾ‬
‫ﹼ‬ ‫ﻭﺣﺮﻭﻑ ﺑﻌﺪﺩﻫﺎ‬
‫ﹲ‬ ‫ﺍﳌﻌﺪﻧﻴﺔ ﺃﻗﻼ ﹲﻡ ﻭﻗﻮﺍﻟﺐ‬
‫ﺤﺪ ﹴ‬
‫ﺙ‬ ‫ﻷﻥ ﲨﻴﻌﻬﺎ ﻣﺼﻨﻮﻋﺔ ﻭﳏﺪﺛﺔ ﻣﻨﺘﻈﻤﺔ‪ ،‬ﻭﻣﻔﺘﻘﺮﺓ ﺇﱃ ﺻﺎﻧﻊ ﻟﻴﺼﻨﻌﻬﺎ‪ ،‬ﻭﻣ ﹺ‬
‫ﻗﻠﻢ ﻭﺍﺣﺪ؟ ﺫﻟﻚ ﱠ‬
‫ﹸ‬
‫ﻟﻴﺤﺪﺛﻬﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﺍﻷﻣﺮ ﻳﺘﺴﻠﺴﻞ ﻛﻠﲈ ﺃﻭﻏﻠﺖ ﻓﻴﻪ‪ .‬ﻓﺎﻓﻬﻢ ﻣﻦ ﻫﺬﺍ ﻣﺪ￯ ﺳﻘﻢ ﻫﺬﺍ ﺍﻟﻔﻜﺮ ﺍﻟﺬﻱ‬
‫ﻳﺘﻀﻤﻦ ﳏﺎﻻﺕ ﻭﺧﺮﺍﻓﺎﺕ ﺑﻌﺪﺩ ﺫﺭﺍﺕ ﺟﺴﻤﻚ!‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﳉﺎﺣﺪ‪ ...‬ﹸﻋﺪ ﺇﱃ ﻋﻘﻠﻚ ﻭﺍﻧﺒﺬ ﻫﺬﻩ ﺍﻟﻀﻼﻟﺔ ﺍﳌﺸﻴﻨﺔ!‬

‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﳏﺎﻻﺕ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ‪،‬‬
‫ﹲ‬ ‫ﺍﻟﺤﻜﻢ ﻟﻪ‬
‫ﻭﺍﻟﺘﻲ ﻫﻲ ﻗﻮﳍﻢ ﻋﻦ ﺍﻟﴚﺀ‪» :‬ﺍﻗﺘﻀﺘﻪ ﺍﻟﻄﺒﻴﻌﺔ«‪ .‬ﻓﻬﺬﺍ ﹸ‬
‫ﻧﺬﻛﺮ ﺛﻼﺛﺔ ﻣﻨﻬﺎ ﻋﲆ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪:‬‬
‫ﺍﻟﻈﺎﻫﺮﻳﻦ ﰲ‬
‫ﹶ‬ ‫ﱠﺴﻤﲔ ﺑﺎﻟﺒﺼﲑﺓ ﻭﺍﳊﻜﻤﺔ‬ ‫ﺍﳌﺤﺎﻝ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺍﻹﺗﻘﺎﻥ ﻭﺍﻹﳚﺎﺩ ﺍﻟﻤﺘ ﹶ‬
‫ﺇﻥ ﱂ ﹸﻳﺴﻨﺪﺍ ﺇﱃ ﻗﻠﻢ »ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ« ﻭﺇﱃ ﻗﺪﺭﺗﻪ‬ ‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﻇﻬﻮﺭ ﹰﺍ ﺟﻠﻴ ﹰﺎ‪ ،‬ﻭﻻﺳﻴﲈ ﰲ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﹾ‬
‫ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﺃﺳﻨﺪﺍ ﺇﱃ »ﺍﻟﻄﺒﻴﻌﺔ« ﺍﻟﻌﻤﻴﺎﺀ ﺍﻟﺼﲈﺀ ﺍﳉﺎﻫﻠﺔ ﻭﺇﱃ »ﺍﻟﻘﻮﺓ« ﻳﻠﺰﻡ ﺃﻥ ﹺ‬
‫ﺗﻮﺟﺪﹶ ﺍﻟﻄﺒﻴﻌ ﹸﺔ ‪-‬ﻣﻦ‬
‫ﺗﺪﺭﺝ ﰲ ﻛﻞ ﳾﺀ ﻗﺪﺭ ﹰﺓ ﻗﺎﺩﺭﺓ ﻋﲆ‬
‫ﹶ‬ ‫ﻣﻄﺎﺑﻊ ﻭﻣﻜﺎﺋ ﹶﻦ ﻣﻌﻨﻮﻳﺔ ﻻ ﺣﺪ ﳍﺎ ﰲ ﻛﻞ ﳾﺀ ﺃﻭ‬
‫ﹶ‬ ‫ﺃﺟﻞ ﺍﳋﻠﻖ‪-‬‬
‫ﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﻭﺣﻜﻤ ﹰﺔ ﻣﺪﺑﺮﺓ ﻹﺩﺍﺭﺓ ﺷﺆﻭﻧﻪ ﻛﻠﻬﺎ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٥٤‬‬
‫ﺍﻟﻤﺸﺎﻫﺪ ﻋﲆ‬ ‫ﻭﺑﺮﻳﻖ ﳌﻌﺎﳖﺎ‬
‫ﹶ‬ ‫ﹺ‬
‫ﻭﺍﻧﻌﻜﺎﺳﺎﲥﺎ ﺍﻟﻀﻮﺋﻴﺔ‪،‬‬ ‫ﹺ‬
‫ﲡﻠﻴﺎﺕ ﺍﻟﺸﻤﺲ‬ ‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﱠ‬
‫ﺇﻥ‬
‫ﹶ‬
‫ﻗﻄﺮﺍﺕ ﺍﳌﺎﺀ ﺍﻟﺮﻗﺮﺍﻗﺔ ﺍﳌﺘﻸﻟﺌﺔ‪ ،‬ﺃﻭ ﻋﲆ ﺍﻟﻘﻄﻊ ﺍﻟﺰﺟﺎﺟﻴﺔ ﺍﳌﺘﻨﺎﺛﺮﺓ ﻫﻨﺎ ﻭﻫﻨﺎﻙ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ‪،‬‬
‫ﹸﻨﺴﺐ ﻫﺬﻩ ﺍﻻﻧﻌﻜﺎﺳﺎﺕ‬ ‫ﺻﻮﺭ ﹸ‬
‫ﻟﺸﻤﻴﺴﺎﺕ ﻣﺜﺎﻟﻴﺔ‪ .‬ﻓﺈﻥ ﱂ ﺗ ﹶ‬ ‫ﹲ‬ ‫ﳑﺎ ﳜﻴﻞ ﻟﻠﻨﺎﻇﺮ ﺍﻟﺴﻄﺤﻲ ﺍﻟﻨﻈﺮ ﺃﳖﺎ‬
‫ﻭﺍﻟﻠﻤﻌﺎﺕ ﺇﱃ ﺍﻟﺸﻤﺲ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﺘﻲ ﺗﻄﺎﻟﻌﻨﺎ ﺑﺸﻌﺎﻋﻬﺎ ﺍﻟﻐﺎﻣﺮ ﻳﻠﺰﻡ ﺍﻻﻋﺘﻘﺎﺩ ﺑﺸﻤﺲ ﻃﺒﻴﻌﻴﺔ‬
‫ﹴ‬
‫ﻣﻮﺟﻮﺩﺓ ﻭﺟﻮﺩ ﹰﺍ‬ ‫ﺻﻔﺎﺕ ﺍﻟﺸﻤﺲ ﻧﻔﺴﻬﺎ ﻭﺗﺘﺼﻒ ﺑﺨﺼﺎﺋﺼﻬﺎ‪،‬‬ ‫ﹺ‬ ‫ﻓﻄﺮﻳﺔ ﺻﻐﲑﺓ ﻇﺎﻫﺮﻳﺔ ﲤﻠﻚ‬
‫ﻓﻌﻠﻴ ﹰﺎ ﰲ ﺗﻠﻚ ﺍﻟﻘﻄﻌﺔ ﺍﻟﺰﺟﺎﺟﻴﺔ ﺍﻟﺼﻐﲑﺓ ‪-‬ﺍﻟﺘﻲ ﻻ ﺗﺴﻊ ﻷﺩﻧﻰ ﳾﺀ‪ -‬ﺃﻱ ﻳﻠﺰﻡ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ‬
‫ﺷﻤﻮﺱ ﺑﻌﺪﺩ ﺫﺭﺍﺕ ﺍﻟﻘﻄﻊ ﺍﻟﺰﺟﺎﺟﻴﺔ‪.‬‬
‫ﺧﻠﻖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺍﻷﺣﻴﺎﺀ ﺇﺳﻨﺎﺩ ﹰﺍ ﻣﺒﺎﺷﺮ ﹰﺍ ﺇﱃ‬ ‫ﻭﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﻧﻘﻮﻝ‪ :‬ﹾ‬
‫ﺇﻥ ﱂ ﹸﻳﺴﻨﹶﺪ ﹸ‬
‫ﹴ‬
‫ﻃﺒﻴﻌﺔ‬ ‫ﲡﻠﻴﺎﺕ ﺃﺳﲈﺀ ﺍﷲ ﺍﳊﺴﻨﻰ ﺍﻟﺬﻱ ﻫﻮ ﻧﻮﺭ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻳﻠﺰﻡ ﺍﻻﻋﺘﻘﺎﺩ ﺇﺫﻥ ﺑﻮﺟﻮﺩ‬
‫ﹴ‬
‫ﻭﺣﻜﻤﺔ ﻣﻄﻠﻘﺔ ﰲ ﻛﻞ ﻣﻮﺟﻮﺩ ﻣﻦ‬ ‫ﻭﻗﻮﺓ ﲤﻠﻜﺎﻥ ﻗﺪﺭ ﹰﺓ ﻣﻄﻠﻘﺔ ﻭﺇﺭﺍﺩﺓ ﻣﻄﻠﻘﺔ ﻣﻊ ﻋﻠﻢ ﻣﻄﻠﻖ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﻻﺳﻴﲈ ﺍﻷﺣﻴﺎﺀ‪ ،‬ﺃﻱ ﻳﻠﺰﻡ ﹸ‬
‫ﻗﺒﻮﻝ ﺃﻟﻮﻫﻴﺔ ﻭﺭﺑﻮﺑﻴﺔ ﰲ ﻛﻞ ﻣﻮﺟﻮﺩ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﻨﻤﻂ ﻣﻦ ﺍﻟﺘﻔﻜﲑ ﺍﳌﻌﻮﺝ ﳍﻮ ﺃﺷﺪ ﺑﻄﻼﻧ ﹰﺎ ﻣﻦ ﺃﻱ ﳏﺎﻝ ﺁﺧﺮ‪ ،‬ﻭﺃﻛﺜﺮ ﺧﺮﺍﻓﺔ ﻣﻨﻪ‪،‬‬
‫ﺍﻟﺨﺎﻟﻖ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺻﻨﻌﺔ ﺭﺍﺋﻌﺔ ﺩﻗﻴﻘﺔ‪ ،‬ﻇﺎﻫﺮﺓ ﺟﻠﻴﺔ ﺣﺘﻰ ﰲ ﺃﺻﻐﺮ ﳐﻠﻮﻕ‬
‫ﹸ‬ ‫ﻓﺎﻟﺬﻱ ﻳﺴﻨﺪ ﻣﺎ ﺃﺑﺪﻋﻪ‬
‫ﻳﺪ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻮﻫﻮﻣﺔ‪ ،‬ﺍﻟﺘﺎﻓﻬﺔ ﺍﻟﺘﻲ ﻻ ﲤﻠﻚ ﺷﻌﻮﺭ ﹰﺍ ﻻ ﺷﻚ ﺃﻧﻪ ﻳﱰﺩ￯ ﺑﻔﻜﺮﻩ ﺇﱃ ﺩﺭﻙ ﺃﺿﻞ‬‫ﺇﱃ ﹺ‬
‫ﻣﻦ ﺍﳊﻴﻮﺍﻥ‪.‬‬
‫ﺃﻥ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﺘﻲ ﻫﻲ ﰲ ﻏﺎﻳﺔ ﺍﻻﻧﺘﻈﺎﻡ‪ ،‬ﻭﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺮﻭﻋﺔ‬ ‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﲏ‪ :‬ﻫﻮ ﱠ‬
‫ﻗﺪﻳﺮ ﻣﻄﻠﻖ ﺍﻟﻘﺪﺭﺓ‪،‬‬ ‫ﻭﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﰲ ﲤﺎﻡ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﻛﲈﻝ ﺍﳊﻜﻤﺔ ﻭﺍﻻﺗﹼﺰﺍﻥ؛ ﹾ‬
‫ﺇﻥ ﱂ ﺗﹸﺴﻨﺪ ﺇﱃ ﻣﻦ ﻫﻮ ﹲ‬
‫ﹶ‬
‫ﻣﻌﺎﻣﻞ‬ ‫ﺃﻥ ﲢﴬ ﰲ ﻛﻞ ﺣﻔﻨﺔ ﺗﺮﺍﺏ‪،‬‬ ‫ﻭﺣﻜﻴﻢ ﻣﻄﻠﻖ ﺍﳊﻜﻤﺔ‪ ،‬ﻭ ﹸﺃﺳﻨﺪﺕ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻳﻠﺰﻡ ﺍﻟﻄﺒﻴﻌﺔ ﹾ‬
‫ﹲ‬
‫ﹺ‬
‫ﻭﻣﻄﺎﺑﻊ ﺑﻌﺪﺩ ﻣﻌﺎﻣﻞ ﺃﻭﺭﻭﺑﺎ ﻭﻣﻄﺎﺑﻌﻬﺎ‪ ،‬ﻛﻲ ﺗﺘﻤﻜﻦ ﺗﻠﻚ ﺍﳊﻔﻨﺔ ﻣﻦ ﺃﻥ ﺗﻜﻮﻥ ﻣﻨﺸﺄ ﺍﻷﺯﻫﺎﺭ‬
‫ﻭﺍﻷﺛﲈﺭ ﺍﳉﻤﻴﻠﺔ ﺍﻟﻠﻄﻴﻔﺔ؛ ﱠ‬
‫ﻷﻥ ﺗﻠﻚ ﺍﳊﻔﻨﺔ ﻣﻦ ﺍﻟﱰﺍﺏ ﺍﻟﺘﻲ ﺗﻘﻮﻡ ﺑﻤﻬﻤﺔ ﻣﺸﺘﻞ ﺻﻐﲑ ﻟﻸﺯﻫﺎﺭ‬
‫ﺗﻈﻬﺮ ﻗﺎﺑﻠﻴﺔ ﻓﻌﻠﻴﺔ ﻻﺳﺘﻨﺒﺎﺕ ﻭﺗﺼﻮﻳﺮ ﻣﺎ ﻳﻠﻘﻰ ﻓﻴﻬﺎ ﺑﺎﻟﺘﻨﺎﻭﺏ ﻣﻦ ﺑﺬﻭﺭ ﲨﻴﻊ ﺃﺯﻫﺎﺭ ﺍﻟﻌﺎﱂ ﻭﺛﲈﺭﻩ‪،‬‬
‫ﻭﺑﺄﺷﻜﺎﳍﺎ‪ ،‬ﻭﻫﻴﺌﺎﲥﺎ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻭﺃﻟﻮﺍﳖﺎ ﺍﻟﺰﺍﻫﻴﺔ‪ .‬ﻓﺈﻥ ﱂ ﺗﺴﻨﺪ ﻫﺬﻩ ﺍﻟﻘﺎﺑﻠﻴﺔ ﺇﱃ ﻗﺪﺭﺓ ﺍﻟﻔﺎﻃﺮ ﺍﳉﻠﻴﻞ‬
‫ﺍﻟﻘﺎﺩﺭ ﻋﲆ ﻛﻞ ﳾﺀ‪ ..‬ﻓﻼﺑﺪ ﺇﺫﻥ ﺃﻥ ﺗﻮﺟﺪ ﰲ ﺗﻠﻚ ﺍﳊﻔﻨﺔ ﻣﺎﻛﻨﺔ ﻣﻌﻨﻮﻳﺔ ﻃﺒﻴﻌﻴﺔ ﺧﺎﺻﺔ ﻟﻜﻞ‬
‫ﺯﻫﺮﺓ ﻣﻦ ﺃﺯﻫﺎﺭ ﺍﻟﻌﺎﱂ ﹼ‬
‫ﻭﺇﻻ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻈﻬﺮ ﻣﺎ ﻧﺸﺎﻫﺪﻩ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻷﺯﻫﺎﺭ ﻭﺍﻟﺜﲈﺭ ﺇﱃ ﺍﻟﻮﺟﻮﺩ!‬
‫‪٢٥٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺇﺫ ﺍﻟﺒﺬﻭﺭ ‪-‬ﻛﺎﻟﻨﻄﻒ ﻭﺍﻟﺒﻴﻮﺽ ﺃﻳﻀ ﹰﺎ‪ -‬ﻣﻮﺍ ﱡﺩﻫﺎ ﻣﺘﺸﺎﲠﺔ ﺍﺧﺘﻠﻂ ﻭ ﹸﻋﺠﻦ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺑﻼ ﺷﻜﻞ‬
‫ﺃﻥ ﻛ ﹰ‬
‫ﻼ ﻣﻦ ﺍﳍﻮﺍﺀ ﻭﺍﳌﺎﺀ‬ ‫ﻣﻌﲔ ﻭﻫﻲ ﻣﻮﻟﺪ ﺍﳌﺎﺀ ﻭﻣﻮﻟﺪ ﺍﳊﻤﻮﺿﺔ ﻭﺍﻟﻜﺮﺑﻮﻥ ﻭﺍﻵﺯﻭﺕ‪ .‬ﻋﻠﻤ ﹰﺎ ﱠ‬
‫ﻭﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﻀﻮﺀ ﺃﺷﻴﺎﺀ ﺑﺴﻴﻄﺔ ﻻ ﲤﻠﻚ ﻋﻘ ﹰ‬
‫ﻼ ﺃﻭ ﺷﻌﻮﺭ ﹰﺍ‪ ،‬ﻭﻫﻲ ﺗﺘﺪﻓﻖ ﻛﺎﻟﺴﻴﻞ ﰲ ﻛﻞ ﳾﺀ ﺩﻭﻧﲈ‬
‫ﺿﺎﺑﻂ‪ .‬ﻓﺘﺸﻜﻴﻞ ﺗﻠﻚ ﺍﻷﺯﻫﺎﺭ ﺍﻟﺘﻲ ﻻ ﲢﺪ ﻣﻦ ﺗﻠﻚ ﺍﳊﻔﻨﺔ ﻣﻦ ﺍﻟﱰﺍﺏ ﺑﺼﻮﺭﻫﺎ ﺍﳌﺘﻨﻮﻋﺔ ﺍﻟﺒﺪﻳﻌﺔ‬
‫ﻭﺃﺷﻜﺎﳍﺎ ﺍﳌﺨﺘﻠﻔﺔ ﺍﻟﺰﺍﻫﻴﺔ ﻭﲠﻴﺌﺎﲥﺎ ﺍﳌﺘﺒﺎﻳﻨﺔ ﺍﻟﺮﺍﺋﻌﺔ ﻭﻫﻲ ﰲ ﻣﻨﺘﻬﻰ ﺍﻻﻧﺘﻈﺎﻡ ﻭﺍﻹﺗﻘﺎﻥ ﺗﻘﺘﴤ‬
‫ﻭﻣﻄﺎﺑﻊ ﻣﻌﻨﻮﻳﺔ ﺑﻤﻘﺎﻳﻴﺲ‬
‫ﹸ‬ ‫ﻣﺼﺎﻧﻊ‬
‫ﹸ‬ ‫ﺃﻥ ﺗﻮﺟﺪ ﰲ ﺗﻠﻚ ﺍﳊﻔﻨﺔ ﻣﻦ ﺍﻟﱰﺍﺏ‬ ‫ﺑﺎﻟﺒﺪﺍﻫﺔ ﻭﺑﺎﻟﴬﻭﺭﺓ ﹾ‬
‫ﺻﻐﲑﺓ ﺟﺪ ﹰﺍ ﺃﻛﺜﺮ ﳑﺎ ﰲ ﺃﻭﺭﻭﺑﺎ ﻣﻦ ﻣﺼﺎﻧﻊ ﻭﻣﻄﺎﺑﻊ‪ ،‬ﻛﻲ ﺗﺘﻤﻜﻦ ﺃﻥ ﺗﻨﺴﺞ ﺗﻠﻚ ﺍﳌﻨﺴﻮﺟﺎﺕ ﺍﳊﻴﺔ‬
‫ﺍﻟﺘﻲ ﻻ ﺗﻌﺪ‪ ،‬ﻭﺗﻄﺮﺯ ﺗﻠﻚ ﺍﻟﻨﻘﻮﺵ ﺍﻟﺰﺍﻫﻴﺔ ﺍﳌﺘﻨﻮﻋﺔ ﺍﻟﺘﻲ ﻻ ﲢﴡ‪.‬‬
‫ﻓﻜﺮ ﺇﳊﺎﺩﻱ ﻋﻦ ﺟﺎﺩﺓ ﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ! ﺍﻋﻠﻢ ﻫﺬﺍ‪ ،‬ﹺ‬
‫ﻭﻗ ﹾﺲ‬ ‫ﻓﻴﺎ ﻟ ﹸﺒﻌﺪ ﻣﺎ ﳛﻤﻠﻪ ﺍﻟﻄﺒﻴﻌﻴﻮﻥ ﻣﻦ ﹴ‬
‫ﻣﺪ￯ ﹸﺑﻌﺪ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺪﹼ ﻋﻮﻥ ﺃﳖﻢ ﻋﻘﻼﺀ ﻭﻋﻠﻤﻴﻮﻥ ﻋﻦ ﻣﻮﺍﺯﻳﻦ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻠﻢ ﺑﺘﻮﳘﻬﻢ ﱠ‬
‫ﺃﻥ‬
‫ﺍﻟﻄﺒﻴﻌﺔ ﹺ‬
‫ﻣﻮﺟﺪ ﹲﺓ ﻟﻸﺷﻴﺎﺀ‪ ..‬ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﺍﲣﺬﻭﺍ ﺧﺮﺍﻓ ﹰﺔ ﳑﺘﻨﻌﺔ ﻭﻏﲑ ﳑﻜﻨﺔ ﺇﻃﻼﻗ ﹰﺎ‪ ،‬ﻣﺴﻠﻜ ﹰﺎ ﳍﻢ‪،‬‬
‫ﻓﺎﺳﺨﺮ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﺣﺘﻘﺮﻫﻢ‪.‬‬
‫ﺃﻥ ﻳﺴﺄﻝ‪ :‬ﺻﺤﻴﺢ ﱠ‬
‫ﺃﻥ ﳏﺎﻻﺕ ﻛﺜﲑﺓ‪ ،‬ﻭﻣﻌﻀﻼﺕ ﻋﻈﻴﻤﺔ ﺗﻨﺠﻢ ﻋﻨﺪﻣﺎ ﹸﻳﺴﻨﺪ‬ ‫ﻭﻟﺴﺎﺋﻞ ﹾ‬
‫ﺧﻠﻖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﻟﻜﻦ ﻛﻴﻒ ﺗﺰﻭﻝ ﻫﺬﻩ ﺍﳌﺸﻜﻼﺕ‪ ،‬ﻭﺗﻨﺤﻞ ﻫﺬﻩ ﺍﳌﻌﻀﻼﺕ‬
‫ﻋﻨﺪﻣﺎ ﻧﺴﻨﺪ ﻋﻤﻠﻴﺔ ﺍﳋﻠﻖ ﺑﺮﻣﺘﻬﺎ ﺇﱃ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﻔﺮﺩ ﺍﻟﺼﻤﺪ؟ ﻭﻛﻴﻒ ﻳﻨﻘﻠﺐ ﺫﻟﻚ ﺍﻻﻣﺘﻨﺎﻉ‬
‫ﺍﻟﺼﻌﺐ ﺇﱃ ﺍﻟﻮﺟﻮﺏ ﺍﻟﺴﻬﻞ؟‬

‫ﺇﻥ ﲡﻠﻴﺎﺕ ﺍﻟﺸﻤﺲ ﻭﺍﻧﻌﻜﺎﺳﺎﲥﺎ ‪-‬ﻛﲈ ﹸﺫ ﹶ‬

‫ﻛﺮ ﰲ ﺍﳌﺤﺎﻝ ﺍﻷﻭﻝ‪ -‬ﺃﻇﻬﺮﺕ ﻧﻔﺴﻬﺎ‬ ‫ﺍﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﺑﻜﻞ ﺳﻬﻮﻟﺔ‪ ،‬ﻭﻣﻦ ﺩﻭﻥ ﺗﻜﻠﻒ ﺃﻭ ﺻﻌﻮﺑﺔ ﰲ ﲨﻴﻊ ﺍﳌﻮﺍﺩ ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺍﳉﺎﻣﺪ ﺍﻟﺼﻐﲑ ﺍﳌﺘﻨﺎﻫﻲ ﰲ‬
‫ﻓﻴﻀﻬﺎ‬
‫ﺍﻟﺼﻐﺮ ‪-‬ﻛﻘﻄﻊ ﺍﻟﺰﺟﺎﺝ‪ -‬ﺇﱃ ﺃﻭﺳﻊ ﺍﻟﺴﻄﻮﺡ ﻟﻠﺒﺤﺎﺭ ﻭﺍﳌﺤﻴﻄﺎﺕ‪ ،‬ﻓﺄﻇﻬﺮﺕ ﻋﲆ ﺍﻟﻜﻞ ﹶ‬
‫ﻭﺃﺛﺮﻫﺎ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺴﻬﻮﻟﺔ‪ ،‬ﻭﻛﺄﻥ ﻛ ﹰ‬
‫ﻼ ﻣﻨﻬﺎ ﹸﺷﻤﻴﺴﺎﺕ ﻣﺜﺎﻟﻴﺔ‪ .‬ﻓﻠﻮ ﹸﻗﻄ ﹶﻌﺖ ﻧﺴﺒ ﹸﺔ ﺗﻠﻚ ﺍﻻﻧﻌﻜﺎﺳﺎﺕ‬
‫ﺇﱃ ﺍﻟﺸﻤﺲ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻓﻼﺑﺪ ﻣﻦ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ ﺷﻤﺲ ﻃﺒﻴﻌﻴﺔ ﰲ ﻛﻞ ﺫﺭﺓ ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﻭﺟﻮﺩ ﹰﺍ‬
‫ﺫﺍﺗﻴ ﹰﺎ ﺧﺎﺭﺟﻴ ﹰﺎ‪ .‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﻘﺒﻠﻪ ﻋﻘﻞ‪ ،‬ﺑﻞ ﻫﻮ ﳑﺘﻨﻊ ﻭﳏﺎﻝ‪.‬‬
‫ﺃﻥ ﺍﻷﻣﺮ ﰲ ﺍﳌﺜﺎﻝ ﻫﻮ ﻫﻜﺬﺍ‪ ،‬ﻛﺬﻟﻚ ﺇﺳﻨﺎ ﹸﺩ ﺧﻠﻖ ﻛﻞ ﻣﻮﺟﻮﺩ ﺇﺳﻨﺎﺩ ﹰﺍ ﻣﺒﺎﺷﺮ ﹰﺍ ﺇﱃ‬
‫ﻓﻜﲈ ﱠ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﻔﺮﺩ ﺍﻟﺼﻤﺪ ﻓﻴﻪ ﻣﻦ ﺍﻟﺴﻬﻮﻟﺔ ﺍﳌﺘﻨﺎﻫﻴﺔ ﺑﺪﺭﺟﺔ ﺍﻟﻮﺟﻮﺏ‪ ،‬ﺇﺫ ﻳﻤﻜﻦ ﺇﻳﺼﺎﻝ ﻣﺎ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٥٦‬‬
‫ﻳﻠﺰﻡ ﺃﻱ ﻣﻮﺟﻮﺩ ﺇﻟﻴﻪ‪ ،‬ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﻭﻳﴪ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻻﻧﺘﺴﺎﺏ ﻭﺑﺎﻟﺘﺠﲇ‪ .‬ﺑﻴﻨﲈ ﺇﺫﺍ ﻣﺎ ﹸﻗﻄﻊ ﺫﻟﻚ‬
‫ﺍﻻﻧﺘﺴﺎﺏ‪ ،‬ﻭﺍﻧﻘﻠﺐ ﺍﻻﺳﺘﺨﺪﺍﻡ ﻭﺍﻟﺘﻮﻇﻴﻒ ﻭﺍﻟﻄﺎﻋﺔ ﺇﱃ ﺍﻻﻧﻔﻼﺕ ﻣﻦ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻌﺼﻴﺎﻥ‪،‬‬
‫ﻭﺗﺮﻙ ﻛﻞ ﻣﻮﺟﻮﺩ ﻃﻠﻴﻘ ﹰﺎ ﻳﴪﺡ ﻛﻴﻔﲈ ﻳﺸﺎﺀ‪ ،‬ﺃﻭ ﹸﺃﺳﻨﺪ ﺍﻷﻣﺮ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻓﺴﺘﻈﻬﺮ ﹸ‬
‫ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ‬
‫ﻣﻦ ﺍﳌﺸﻜﻼﺕ ﻭﺍﳌﻌﻀﻼﺕ ﺑﺪﺭﺟﺔ ﺍﻻﻣﺘﻨﺎﻉ‪ ،‬ﺣﺘﻰ ﻧﺮ￯ ﺃﻥ ﺧﻠﻖ ﺫﺑﺎﺑﺔ ﺻﻐﲑﺓ ﻳﻘﺘﴤ ﹾ‬
‫ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺍﻟﻄﺒﻴﻌ ﹸﺔ ﺍﻟﻌﻤﻴﺎﺀ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﻣﺎﻟﻜ ﹰﺔ ﻟﻘﺪﺭﺓ ﻣﻄﻠﻘﺔ ﺗﺘﻤﻜﻦ ﲠﺎ ﻣﻦ ﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﻭﺃﻥ ﺗﻜﻮﻥ ‪-‬ﻣﻊ‬
‫ﹴ‬
‫ﺣﻜﻤﺔ ﺑﺎﻟﻐﺔ ﺗﺘﻤﻜﻦ ﲠﺎ ﻣﻦ ﺇﺩﺍﺭﺗﻪ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﻟﺬﺑﺎﺑﺔ ‪-‬ﺭﻏﻢ ﺻﻐﺮﻫﺎ‪ -‬ﺑﺪﻳﻌ ﹸﺔ ﺍﻟﺼﻨﻊ‪،‬‬ ‫ﺫﻟﻚ‪ -‬ﺫﺍﺕ‬
‫ﺗﻨﻄﻮﻱ ﻋﲆ ﺃﻏﻠﺐ ﻣﻜﻮﻧﺎﺕ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﻛﺄﳖﺎ ﻓﻬﺮﺱ ﳐﺘﴫ ﳍﺎ‪..‬‬
‫ﻭﻫﺬﺍ ﻟﻴﺲ ﺑﻤﺤﺎﻝ ﻭﺍﺣﺪ ﻓﺤﺴﺐ ﺑﻞ ﺃﻟﻒ ﳏﺎﻝ ﻭﳏﺎﻝ‪!..‬‬
‫ﻧﻈﲑ ﺃﻭ ﴍﻳﻚ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺃﻟﻮﻫﻴﺘﻪ‪،‬‬ ‫ﻭﳑﺘﻨﻊ ﻭﺟﻮ ﹸﺩ ﹴ‬
‫ﹲ‬ ‫ﺍﳋﻼﺻﺔ‪ :‬ﻛﲈ ﺃﻧﻪ ﹲ‬
‫ﳏﺎﻝ‬
‫ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﻣﺪﺍﺧﻠ ﹲﺔ ﻣﻦ ﻏﲑﻩ ﰲ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﺃﻭ ﻣﺸﺎﺭﻛﺔ ﻟﻪ ﻣﻦ ﺃﺣﺪ ﰲ‬
‫ﳑﺘﻨﻊ ﻭﳏﺎﻝ ﻣﺜﻠﻪ ﹾ‬
‫ﻛﺬﻟﻚ ﹲ‬
‫ﺇﳚﺎﺩﻩ ﺍﻷﺷﻴﺎﺀ ﻭﺧﻠﻘﻬﺎ‪..‬‬
‫ﺃﻣﺎ ﺍﳌﺸﻜﻼﺕ ﺍﻟﺘﻲ ﰲ »ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﲏ« ﺍﻟﺘﻲ ﺃﺛﺒﺘﻨﺎﻫﺎ ﰲ ﻋﺪﻳﺪ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ؛ ﻓﻬﻲ‪ :‬ﺃﻧﻪ ﺇﺫﺍ‬
‫ﺧﻠﻖ ﳾﺀ ﻭﺍﺣﺪ‪.‬‬ ‫ﺧﻠﻖ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺇﱃ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ ،‬ﻳﺴﻬﻞ ﺫﻟﻚ ﺍﳋﻠﻖ ﻛﲈ ﻳﺴﻬﻞ ﹸ‬
‫ﺐ ﹸ‬ ‫ﹺ‬
‫ﻣﺎ ﻧﹸﺴ ﹶ‬
‫ﺧﻠﻖ ﺍﻟﴚﺀ ﺍﻟﻮﺍﺣﺪ ﻭﺇﻳﺠﺎ ﹸﺩﻩ ﹸﻣﺸﻜ ﹰ‬
‫ﻼ‬ ‫ﺐ ﺍﳋﻠﻖ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﻭﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ ﻳﺼﺒﺢ ﹸ‬ ‫ﹺ‬
‫ﺑﻴﻨﲈ ﺇﺫﺍ ﻣﺎ ﻧﹸﺴ ﹶ‬
‫ﻭﺻﻌﺒ ﹰﺎ‪ ،‬ﻛﺨﻠﻖ ﺍﳉﻤﻴﻊ‪ .‬ﻭﺣﻴﺚ ﺇﻧﻨﺎ ﺳﺒﻖ ﺃﻥ ﺃﺛﺒﺘﻨﺎ ﻫﺬﺍ ﺑﱪﺍﻫﲔ ﺩﺍﻣﻐﺔ‪ ،‬ﻧﻮﺭﺩ ﻫﻨﺎ ﻣﻠﺨﺺ ﺑﺮﻫﺎﻥ‬
‫ﻭﺍﺣﺪ ﻓﻘﻂ‪:‬‬
‫ﺇﺫﺍ ﺍﻧﺘﺴﺐ ﺃﺣﺪﹲ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﺑﺎﳉﻨﺪﻳﺔ ﺃﻭ ﺑﺎﻟﻮﻇﻴﻔﺔ ﺍﳊﻜﻮﻣﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﻤﻜﻦ ﻣﻦ ﺃﻥ ﻳﻨﺠﺰ‬
‫ﺇﻧﺠﺎﺯﻩ ﺑﻘﺪﺭﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﻘﻮﺓ‬‫ﹸ‬ ‫ﻣﻦ ﺍﻷﻣﻮﺭ ﻭﺍﻷﻋﲈﻝ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﺎ ﻳﻤﻜﻨﻪ‬
‫ﺫﻟﻚ ﺍﻻﻧﺘﺴﺎﺏ ﺍﻟﺴﻠﻄﺎﲏ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺄﴎ ﻗﺎﺋﺪ ﹰﺍ ﻛﺒﻴﺮ ﹰﺍ ﺑﺎﺳﻢ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻣﻊ ﺃﻧﻪ ﺟﻨﺪﻱ‪.‬‬
‫ﻭﻗﻄﻌﺎﺕ ﺍﳉﻴﺶ ﺍﻷﺟﻬﺰ ﹶﺓ ﻭﺍﻷﻋﺘﺪﺓ ﳌﺎ ﻳﻘﻮﻡ ﺑﻪ ﻣﻦ ﺃﻋﲈﻝ‪ ،‬ﻓﻼ‬
‫ﹸ‬ ‫ﺣﻴﺚ ﲢﻤﻞ ﺧﺰﺍﺋ ﹸﻦ ﺍﻟﺴﻠﻄﺎﻥ‬
‫ﳛﻤﻠﻬﺎ ﻫﻮ ﻭﺣﺪﻩ‪ ،‬ﻛﲈ ﺃﻧﻪ ﻟﻴﺲ ﻣﻀﻄﺮ ﹰﺍ ﺇﱃ ﲪﻠﻬﺎ‪ .‬ﻛﻞ ﺫﻟﻚ ﺑﻔﻀﻞ ﺍﻧﺘﺴﺎﺑﻪ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻟﺬﺍ‬
‫ﹲ‬
‫ﺃﻋﲈﻝ ﺧﺎﺭﻗﺔ ﻛﺄﳖﺎ ﺃﻋﲈﻝ ﺳﻠﻄﺎﻥ ﻋﻈﻴﻢ‪ ،‬ﻭﺗﺒﺪﻭ ﻟﻪ ﺁﺛﺎﺭ ‪-‬ﻓﻮﻕ ﻣﺎ ﺗﺒﺪﻭ ﻣﻨﻪ ﻋﺎﺩﺓﹰ‪-‬‬ ‫ﺗﻈﻬﺮ ﻣﻨﻪ‬
‫ﺁﺛﺎﺭ ﺟﻴﺶ ﻛﺒﲑ ﺭﻏﻢ ﺃﻧﻪ ﻓﺮﺩ‪ .‬ﻓﺎﻟﻨﻤﻠﺔ ‪-‬ﻣﻦ ﺣﻴﺚ ﺗﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ‪ -‬ﺗﺘﻤﻜﻦ ﻣﻦ ﺗﺪﻣﲑ‬ ‫ﻭﻛﺄﳖﺎ ﹸ‬
‫ﻗﴫ ﻓﺮﻋﻮﻥ ﻃﺎﻍﹴ‪ ،‬ﻭﺍﻟﺒﻌﻮﺿ ﹸﺔ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﲥﻠﻚ ﻧﻤﺮﻭﺩ ﹰﺍ ﺟﺒﺎﺭ ﹰﺍ ﺑﻘﻮﺓ ﺫﻟﻚ ﺍﻻﻧﺘﺴﺎﺏ‪ ..‬ﻭﺍﻟﺒﺬﺭﺓ‬
‫‪٢٥٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺟﻤﻴﻊ ﺃﺟﻬﺰﺓ ﺷﺠﺮﺓ ﺍﻟﺼﻨﻮﺑﺮ‬
‫ﹶ‬ ‫ﺍﻟﺼﻐﲑﺓ ﻟﻠﺼﻨﻮﺑﺮ ﺍﻟﺸﺒﻴﻬﺔ ﺑﺤﺒﺔ ﺍﳊﻨﻄﺔ ﺗﻨﺸﺊ ﺑﺬﻟﻚ ﺍﻻﻧﺘﺴﺎﺏ‬
‫ﺃﻥ ﳛﻤﻞ ﻋﲆ‬‫ﺍﻟﻀﺨﻤﺔ‪ (١).‬ﻓﻠﻮ ﺍﻧﻘﻄﻊ ﺫﻟﻚ ﺍﻻﻧﺘﺴﺎﺏ‪ ،‬ﻭ ﹸﺃﻋﻔﻲ ﺍﳌﻮﺟﻮﺩ ﻣﻦ ﺗﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ‪ ،‬ﻓﻌﻠﻴﻪ ﹾ‬
‫ﻛﺘﻔﻪ ﻗﻮﺓ ﻣﺎ ﻳﻨﺠﺰﻩ ﻣﻦ ﺃﻋﲈﻝ ﻭﻳﻨﻮﺀ ﻛﺎﻫﻠﻪ ﺑﻠﻮﺍﺯﻣﻬﺎ ﻭﻣﻌﺪﺍﲥﺎ‪ .‬ﻭﺑﺬﻟﻚ ﻻ ﻳﻤﻜﻨﻪ ﺍﻟﻘﻴﺎﻡ ﺑﺄﻋﲈﻝ‬
‫ﺳﻮ￯ ﺃﻋﲈﻝ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻟﻀﺌﻴﻠﺔ ﺍﳌﺤﺪﻭﺩﺓ ﺍﳌﺤﻤﻮﻟﺔ ﻋﲆ ﺫﺭﺍﻋﻪ‪ ،‬ﺑﲈ ﻳﻨﺎﺳﺐ ﻛﻤﻴ ﹶﺔ‬
‫ﹴ‬
‫ﺑﺄﻋﲈﻝ ﻛﺎﻥ ﻳﻘﻮﻡ ﲠﺎ‬ ‫ﺍﻟﻤﻌﺪﺍﺕ ﻭﺍﻟﻠﻮﺍﺯﻡ ﺍﻟﺒﺴﻴﻄﺔ ﺍﻟﺘﻲ ﳛﻤﻠﻬﺎ ﻋﲆ ﻇﻬﺮﻩ‪ ،‬ﻓﻠﻮ ﻃﻠﺐ ﻣﻨﻪ ﹾ‬
‫ﺃﻥ ﻳﻘﻮﻡ‬ ‫ﹸ‬
‫ﺤﻤﻞ ﺫﺭﺍ ﹶﻋﻪ ﻗﻮﺓ ﺟﻴﺶ ﻛﺎﻣﻞ‪،‬‬ ‫ﺑﺴﻬﻮﻟﺔ ﻭﻳﴪ ﰲ ﺍﳊﺎﻟﺔ ﺍﻷﻭﱃ ﻷﻇﻬﺮ ﻋﺠﺰﻩ‪ ،‬ﹼﺇﻻ ﺇﺫﺍ ﺍﺳﺘﻄﺎﻉ ﹾ‬
‫ﺃﻥ ﹸﻳ ﹼ‬
‫ﻭﻳﺮﺩﻑ ﻋﲆ ﻇﻬﺮﻩ ﻣﻌﺎﻣﻞ ﺃﻋﺘﺪﺓ ﺍﻟﺪﻭﻟﺔ ﺍﳊﺮﺑﻴﺔ!!‬
‫ﺇﻥ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﳋﻴﺎﻝ ﺍﻟﺴﺎﺑﺢ ﰲ ﻓﻀﺎﺀ ﺍﻟﻮﻫﻢ ﻭﺍﳋﺮﺍﻓﺔ ﻳﺘﻮﺍﺭ￯ ﺧﺠ ﹰ‬
‫ﻼ ﳑﺎ ﻳﻘﻮﻝ‪.‬‬ ‫ﱠ‬
‫ﻧﺨﻠﺺ ﻣﻦ ﻛﻞ ﻣﺎ ﺗﻘﺪﻡ ﺇﱃ‪:‬‬
‫ﺗﺴﻠﻴﻢ ﹺ‬
‫ﺃﻣﺮ ﻛﻞ ﻣﻮﺟﻮﺩ ﻭﺗﻨﺴﻴﺒﻪ ﺇﱃ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺳﺒﺤﺎﻧﻪ ﻓﻴﻪ ﺍﻟﺴﻬﻮﻟﺔ ﺍﻟﺘﺎﻣﺔ ﺑﺪﺭﺟﺔ‬ ‫ﹶ‬ ‫ﱠ‬
‫ﺃﻥ‬
‫ﺍﻟﻮﺟﻮﺏ‪ .‬ﺃﻣﺎ ﺇﺳﻨﺎ ﹸﺩ ﺇﳚﺎﺩﻩ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ ﻓﻬﻮ ﻣﻌﻀﻞ ﺇﱃ ﺣﺪ ﺍﻻﻣﺘﻨﺎﻉ ﻭﺧﺎﺭﺝ ﻋﻦ ﺩﺍﺋﺮﺓ ﺍﻟﻌﻘﻞ‪.‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻧﻮﺿﺢ ﻫﺬﺍ ﺍﳌﺤﺎﻝ ﺑﻤﺜﺎﻟﲔ ﻗﺪ ﺑ ﹼﻴﻨﺎﳘﺎ ﰲ ﺑﻌﺾ ﺍﻟﺮﺳﺎﺋﻞ؛ ﳘﺎ‪:‬‬
‫ﺗﺼﻮﺭ ﺣﻀﺎﺭﻱ‬
‫ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ‪ :‬ﻳﺪﺧﻞ ﺇﻧﺴﺎﻥ ﺑﺪﺍﺋﻲ ﺳﺎﺫﺝ ﺍﻟﺘﻔﻜﲑ‪ ،‬ﱂ ﻳﻜﻦ ﻳﻤﻠﻚ ﺃﻱ ﹼ‬
‫ﻣﺴ ﹶﺒ ﹴﻖ؛ ﻳﺪﺧﻞ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻗﺼﺮ ﹰﺍ ﻓﺨﻤ ﹰﺎ ﺑﺪﻳﻌ ﹰﺎ‪ ،‬ﻳﺰﻫﻮ ﺑﺰﻳﻨﺘﻪ‪ ،‬ﻭﳜﺘﺎﻝ ﺑﺄﺭﻗﻰ ﻣﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ‬
‫ﹴ‬
‫ﺧﺎﻟﻴﺔ ﻣﻮﺣﺸﺔ‪ ،‬ﻓﻴﺪﻟﻒ‬ ‫ﺍﳊﻀﺎﺭﺓ ﻣﻦ ﻭﺳﺎﺋﻞ ﺍﻷﺑﻬﺔ ﻭﺍﻟﺮﺍﺣﺔ‪ ،‬ﻭﻳﺘﻸﻷ ﺑﺄﺿﻮﺍﺋﻪ ﰲ ﻋﺘﻤﺔ ﹴ‬
‫ﻓﻼﺓ‬ ‫ﱠ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻳﺪﻭﺭ ﰲ ﺃﺭﺟﺎﺋﻪ‪ ،‬ﻓﺘﺸﺪﹶ ﹸﻫﻪ ﺑﺮﺍﻋ ﹸﺔ ﺑﻨﺎﺋﻪ‪ ،‬ﻭﻧﻘﻮﺵ ﺟﺪﺭﺍﻧﻪ‪ ،‬ﻭﺭﻭﻋﺔ ﺇﺗﻘﺎﻧﻪ‪ ..‬ﻭﺑﻜﻞ ﺳﺬﺍﺟﺔ‬
‫ﺗﺼﻮﺭﻩ ﻭﺑﻼﻫﺘﻪ ﻳﻤﻨﺢ ﺍﻟﻘﴫ ﺣﻴﺎﺓﹰ‪ ،‬ﻭﻳﻌﻄﻴﻪ ﻗﺪﺭ ﹶﺓ ﺗﺸﻴﻴﺪ ﻧﻔﺴﻪ ﺑ ﹸﻐﺮﻓﻪ ﻭﺃﲠﺎﺋﻪ‪ ،‬ﻭﺻﻮﺭﻩ ﺍﳉﻤﻴﻠﺔ‪،‬‬
‫ﺍﻷﺧﺎﺫﺓ‪ ،‬ﻻ ﻟﴚﺀ ﹼﺇﻻ ﻟﻜﻮﻧﻪ ﻗﺎﺻﺮ ﹰﺍ ﻋﻦ ﺗﺼﻮﺭ ﻭﺟﻮﺩ ﺃﺣﺪ ‪-‬ﺧﺎﺭﺝ ﻫﺬﺍ ﺍﻟﻘﴫ‪ -‬ﻭﰲ‬ ‫ﻭﻧﻘﻮﺷﻪ ﹼ‬
‫ﻫﺬﻩ ﺍﻟﻔﻼﺓ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻨﺴﺐ ﺇﻟﻴﻪ ﺑﻨﺎﺀ ﻫﺬﺍ ﺍﻟﻘﴫ‪ ،‬ﻟﺬﺍ ﻓﻘﺪ ﻃﻔﻖ ﻳﺘﺤﺮ￯ ﻋﻦ »ﺍﻟﺒﺎﲏ« ﺩﺍﺧﻞ‬
‫ﹼ‬
‫ﻭﺷﻚ ﰲ‬ ‫ﺑﺼﺮﻩ ﹼﺇﻻ ﻭﺗﺮﺩﺩ ﻓﻴﻪ‬
‫ﺍﻟﻘﴫ ﻟﻌﻠﻪ ﻳﻌﺜﺮ ﻋﻠﻴﻪ ﺑﲔ ﺃﺷﻴﺎﺀ ﺍﻟﻘﴫ‪ ،‬ﻓﲈ ﻣﻦ ﳾﺀ ﻭﻗﻊ ﻋﻠﻴﻪ ﹸ‬

‫)‪ (١‬ﻧﻌﻢ‪ ،‬ﺇﺫﺍ ﺣﺼﻞ ﺍﻻﻧﺘﺴﺎﺏ‪ ،‬ﻓﺈﻥ ﺗﻠﻚ ﺍﻟﺒﺬﺭﺓ ﺗﺘﺴﻠﻢ ﺃﻣﺮ ﹰﺍ ﻣﻦ ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ‪ ،‬ﻭﺗﻨﺎﻝ ﴍﻑ ﺍﻟﻨﻬﻮﺽ ﺑﺘﻠﻚ ﺍﻷﻋﲈﻝ ﺍﳋﺎﺭﻗﺔ‪،‬‬
‫ﻭﻟﻜﻦ ﺇﺫﺍ ﺍﻧﻘﻄﻊ ﺫﻟﻚ ﺍﻻﻧﺘﺴﺎﺏ ﻓﺈﻥ ﺧﻠﻖ ﺗﻠﻚ ﺍﻟﺒﺬﺭﺓ ﻳﻘﺘﴤ ﺃﺟﻬﺰ ﹰﺓ ﻭﻗﺪﺭ ﹰﺓ ﻭﻣﻬﺎﺭ ﹰﺓ ﻫﻲ ﺃﻛﺜﺮ ﺑﻜﺜﲑ ﳑﺎ ﳛﺘﺎﺝ ﺧﻠﻖ‬
‫ﺷﺠﺮﺓ ﺍﻟﺼﻨﻮﺑﺮ ﺍﻟﻀﺨﻤﺔ‪ ،‬ﻭﺫﻟﻚ ﻻﻥ ﲨﻴﻊ ﺃﻋﻀﺎﺀ ﺷﺠﺮﺓ ﺍﻟﺼﻨﻮﺑﺮ ﺍﻟﺘﻲ ﺗﻜﺴﻮ ﺍﳉﺒﺎﻝ ﻭﺗﻀﻔﻲ ﻋﻠﻴﻬﺎ ﺍﳉﲈﻝ ﻭﺍﻟﺮﻭﻋﺔ‬
‫ﻭﺍﻟﺘﻲ ﲤﺜﻞ ﺃﺛﺮ ﹰﺍ ﻣﺠﺴﻤ ﹰﺎ ﻭﺍﺿﺤ ﹰﺎ ﻟﻠﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻳﻠﺰﻡ ﺃﻥ ﺗﻜﻮﻥ ﻣﻮﺟﻮﺩﺓ ﰲ ﺍﻟﺸﺠﺮﺓ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﺘﻲ ﻫﻲ ﺃﺛﺮ ﺍﻟ ﹶﻘﺪﺭ ﻭﺍﳌﻨﺪﳎﺔ‬
‫ﰲ ﺗﻠﻚ ﺍﻟﺒﺬﺭﺓ‪ ،‬ﻷﻥ ﻣﺼﻨﻊ ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻀﺨﻤﺔ ﻳﻜﻤﻦ ﰲ ﺗﻠﻚ ﺍﻟﺒﺬﺭﺓ‪ ،‬ﻭﺃﻥ ﻣﺎ ﰲ ﺗﻠﻚ ﺍﻟﺒﺬﺭﺓ ﻣﻦ ﺷﺠﺮﺓ ﻗﺪﺭﻳﺔ‬
‫ﺗﺘﻈﺎﻫﺮ ﺑﺎﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﰲ ﺍﳋﺎﺭﺝ ﺧﺎﺭﺝ ﺍﻟﺒﺬﺭﺓ ﻭﺗﺘﺸﻜﻞ ﺷﺠﺮﺓ ﺻﻨﻮﺑﺮ ﳎﺴﻤﺔ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٥٨‬‬
‫ﻛﻮﻧﻪ ﻗﺎﺩﺭ ﹰﺍ ﻋﲆ ﺇﳚﺎﺩ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻘﴫ ﺍﻟﺬﻱ ﻳﻤﻸ ﺃﻗﻄﺎﺭ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻌﻘﻞ ﺑﺮﻭﻋﺔ ﺻﻨﻌﻪ‪ ،‬ﻭﲨﺎﻝ‬
‫ﺑﻨﺎﺋﻪ‪ .‬ﻭﺗﻘﻮﺩﻩ ﻗﺪﻣﺎﻩ ﺇﱃ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﺍﻟﻘﴫ ﻭﻳﻌﺜﺮ ﻓﻴﻬﺎ ﻓﺠﺄ ﹰﺓ ﻋﲆ ﺩﻓﱰ ﻣﻼﺣﻈﺎﺕ ﻛﺎﻥ ﻗﺪ‬
‫ﻭﺧ ﹼﻂ ﻓﻴﻪ ﺃﻳﻀ ﹰﺎ ﻓﻬﺮﺱ ﻣﻮﺟﻮﺩﺍﺗﻪ ﻭﻗﻮﺍﻧﲔ ﺇﺩﺍﺭﺓ‬
‫ﺩﻭﻧﺖ ﻓﻴﻪ ﺧﻄﺔ ﻣﻔﺼﻠﺔ ﻟﻌﻤﻠﻴﺔ ﺑﻨﺎﺀ ﺍﻟﻘﴫ‪ ،‬ﹸ‬
‫ﳑﺘﻠﻜﺎﺗﻪ‪ .‬ﻭﺭﻏﻢ ﺃﻥ ﺫﻟﻚ ﺍﻟﺪﻓﱰ ﻛﻤﺤﺘﻮﻳﺎﺗﻪ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺷﺄﻧﻪ ﺗﺸﻴﻴﺪ ﺍﻟﻘﴫ ﻭﺗﺰﻳﻴﻨﻪ‪ ،‬ﺇﺫ ﻻ ﻳﻤﻠﻚ‬
‫ﻳﺪ ﹰﺍ ﻳﻌﻤﻞ ﲠﺎ‪ ،‬ﻭﻻ ﺑﺼﻴﺮ ﹰﺓ ﻳﺒﴫ ﲠﺎ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﺗﻌﻠﻖ ﺑﻪ ﺇﺫ ﻭﺟﺪﻩ ﻣﺘﻄﺎﺑﻘ ﹰﺎ ﺑﻤﺤﺘﻮﻳﺎﺗﻪ‪ ،‬ﻣﻊ ﳎﺎﻣﻴﻊ ﺃﺷﻴﺎﺀ‬
‫ﺍﻟﻘﴫ‪ ،‬ﻭﻣﻨﺴﺠﻤ ﹰﺎ ﻣﻊ ﺳﲑ ﺍﻟﻌﻤﻞ ﻓﻴﻪ ‪-‬ﺇﺫ ﻫﻮ ﻋﻨﻮﺍﻥ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﻌﻠﻤﻴﺔ‪ -‬ﻟﺬﺍ ﻗﺎﻝ ﻣﻀﻄﺮ ﹰﺍ‪» :‬ﺇﻥ‬
‫ﻫﺬﺍ ﺍﻟﺪﻓﱰ ﻫﻮ ﺍﻟﺬﻱ ﺷ ﹼﻴﺪ ﻫﺬﺍ ﺍﻟﻘﴫ ﻭﻧ ﹼﻈﻤﻪ ﻭﺯ ﹼﻳﻨﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺪ ﺍﻷﺷﻴﺎﺀ ﻓﻴﻪ ﻭﺭﺗﺒﻬﺎ ﻫﺬﺍ‬
‫ﺍﻟﱰﺗﻴﺐ ﻭﻧﺴﻘﻬﺎ ﻫﺬﺍ ﺍﻟﺘﻨﺴﻴﻖ«‪ ...‬ﻓﻜﺸﻒ ﲠﺬﺍ ﺍﻟﻜﻼﻡ ﻋﻦ ﻣﺪ￯ ﹸﻋﻤﻖ ﺟﻬﻠﻪ‪ ،‬ﻭﺗﺄﺻﻞ ﲪﺎﻗﺘﻪ‪.‬‬
‫ﹸ‬
‫ﻭﺃﻛﻤﻞ‬ ‫ﻭﻋﲆ ﻏﺮﺍﺭ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺗﻤﺎﻣ ﹰﺎ‪ ،‬ﻳﺪﻟﻒ ﺇﱃ ﻗﴫ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻈﻴﻢ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﺃﺩﻕ ﻧﻈﺎﻣ ﹰﺎ‬
‫ﻻ‪ ،‬ﻣﻦ ﺫﻟﻚ ﺍﻟﻘﴫ ﺍﻟﺼﻐﲑ ﺍﳌﺤﺪﻭﺩ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔ ﹰﺎ ﰲ ﺍﳌﺜﺎﻝ‪،‬‬ ‫ﺇﺗﻘﺎﻧ ﹰﺎ‪ ،‬ﻭﺃﲨﻞ ﹸﺻﻨﻌ ﹰﺎ‪ ،‬ﻭﺃﺯﻫﻰ ﺟﻤﺎ ﹰ‬
‫ﹴ‬
‫ﻣﻌﺠﺰﺍﺕ ﺑﺪﻳﻌ ﹰﺔ ﻭﺣﻜﻤ ﹰﺎ‬ ‫ﺣﻴﺚ ﻻ ﻳﻘﺒﻞ ﺍﳌﻘﺎﻳﺴﺔ ﻭﺍﳌﻮﺍﺯﻧﺔ ﻣﻌﻪ‪ ،‬ﻓﻜﻞ ﻧﺎﺣﻴﺔ ﻣﻦ ﻧﻮﺍﺣﻴﻪ ﺗﺸﻊ‬
‫ﺳﺎﻣﻴ ﹰﺔ‪ -‬ﻳﺪﻟﻒ ﻭﺍﺣﺪ ﹼ‬
‫ﻣﻤﻦ ﻳﺪﻳﻨﻮﻥ ﺑﻔﻜﺮﺓ ﺍﻟﻄﺒﻴﻌﺔ ﻭﻳﻨﻜﺮﻭﻥ ﻋﻈﻤﺔ ﺍﻷﻟﻮﻫﻴﺔ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﴫ‪،‬‬
‫ﺍﻟﻤﻨﺰﻩ‬
‫ﹼ‬ ‫ﻭﺍﺿﻌ ﹰﺎ ﰲ ﺫﻫﻨﻪ ‪ -‬ﹸﻣﺴ ﹶﺒﻘ ﹰﺎ‪ -‬ﺍﻹﻋﺮﺍﺽ ﻋﲈ ﻫﻮ ﻣﺒﺜﻮﺙ ﺃﻣﺎﻣﻪ ﻣﻦ ﺁﺛﺎﺭ ﺻﻨﻌﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻋﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﺍﳌﺘﻌﺎﱄ ﻋﻦ ﺍﳌﻤﻜﻨﺎﺕ‪ ..‬ﻭﻳﺒﺪﺃ ﺑﺎﻟﺒﺤﺚ ﻭﺍﻟﺘﺤﺮﻱ ﻋﻦ ﺍﻟﺴﺒﺐ »ﺍﳌﻮﺟﺪ« ﺿﻤﻦ‬
‫ﻭﻓﻬﺎﺭﺱ ﺍﻟﺼﻨﻌﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ .‬ﻭﺍﻟﺘﻲ ﻳﻄﻠﻖ‬
‫ﹶ‬ ‫ﺍﳌﻤﻜﻨﺎﺕ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ! ﻓﲑ￯ ﻗﻮﺍﻧﻴ ﹶﻦ ﺍﻟﺴﻨﻦ ﺍﻹﳍﻴﺔ‪،‬‬
‫ﺍﺳﻢ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺷﺒﻴﻬ ﹰﺔ ﺑﺼﻔﺤﺔ ﻣﻦ ﻛﺮﺍﺳﺔ‬ ‫ﹰ‬
‫‪-‬ﻭﺧﻄﺄ ﺟﺴﻴﻤ ﹰﺎ‪ -‬ﹶ‬ ‫ﹰ‬
‫ﺧﻄﺄ‬ ‫ﻋﻠﻴﻬﺎ‬
‫»ﺍﻟﺘﻐﻴﲑ ﻭﺍﻟﺘﺒﺪﻳﻞ« ﻟﻘﻮﺍﻧﲔ ﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺑﻤﺜﺎﺑﺔ ﻟﻮﺣﺔ »ﺍﳌﺤﻮ ﻭﺍﻹﺛﺒﺎﺕ« ﻟﻠﻘﺪﺭ‬
‫ﺍﻹﳍﻲ‪ ،‬ﻭﻟﻜﻨﻪ ﻳﻨﱪﻱ ﺇﱃ ﺍﻟﻘﻮﻝ‪:‬‬
‫ﻣﻮﺟ ﹴ‬
‫ﺪﺓ‪ ،‬ﻭﻻ ﳾﺀ ﺃﻋﻈﻢ ﺍﺭﺗﺒﺎﻃ ﹰﺎ ﲠﺎ‪ ،‬ﻣﻦ ﻫﺬﻩ‬ ‫ﻣﺎﺩﺍﻣﺖ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻣﻔﺘﻘﺮ ﹰﺓ ﺇﱃ ﻋ ﹼﻠ ﹴﺔ ﹺ‬
‫»ﺍﻟﻜﺮﺍﺳﺔ« ﻓﺄﲏ ﺃﺧ ﹸﻠﺺ ﻣﻦ ﺫﻟﻚ ﺇﱃ ﺃﻥ ﻫﺬﻩ »ﺍﻟﻜﺮﺍﺳﺔ« ‪-‬ﺑﲈ ﺗﺘﻀﻤﻨﻪ ﻣﻦ ﻗﻮﺍﻧﲔ ﺍﳌﺤﻮ‬
‫ﻳﻄﻴﺐ ﱄ ﺍﻻﻋﺘﻘﺎﺩ ﻭﺍﻹﻳﲈﻥ ﺑﺎﻟﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ‬
‫ﹸ‬ ‫ﻭﺍﻹﺛﺒﺎﺕ‪ -‬ﻫﻲ ﺍﻟﺘﻲ ﺃﻭﺟﺪﺕ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻣﺎﺩﺍﻡ ﻻ‬
‫ﺍﻟﻤﻨﺰﻩ ﻋﻦ ﺍﳍﻮ￯ ﻳﺮﻓﺾ ﻛﻠﻴ ﹰﺎ ‪-‬ﺿﻤﻦ ﻣﻨﻄﻘﻪ‪ -‬ﺃﻥ ﻳﻨﺴﺐ ﺷﺆﻭﻥ‬‫ﹼ‬ ‫ﺳﺒﺤﺎﻧﻪ‪ .‬ﺑﺮﻏﻢ ﱠ‬
‫ﺃﻥ ﺍﻟﻌﻘﻞ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﳌﻄﻠﻘﺔ ‪-‬ﻭﺍﻟﺘﻲ ﺗﻘﺘﴤ ﻗﺪﺭ ﹰﺓ ﻣﻄﻠﻘ ﹰﺔ‪ -‬ﺇﱃ ﻫﺬﻩ »ﺍﻟﻜﺮﺍﺳﺔ« ﺍﻟﻌﻤﻴﺎﺀ ﺍﻟﺼﲈﺀ ﺍﻟﻌﺎﺟﺰﺓ‪.‬‬
‫‪٢٥٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫»ﻫ ﹶﺒﻨﱠﻘﺔ«!)‪ (١‬ﺃﻃﹺ ﱠﻞ ﺑﺮﺃﺳﻚ ﻣﻦ ﲢﺖ ﻣﺴﺘﻨﻘﻊ ﺍﻟﻄﺒﻴﻌﺔ‪ ..‬ﻟﱰ￯‬

‫ﺃﺣﻤﻖ ﻣﻦ ﹶ‬
‫ﹶ‬ ‫ﻭﻧﺤﻦ ﻧﻘﻮﻝ‪ :‬ﻳﺎ‬
‫ﺟﻤﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﺇﱃ ﺍﳌﺠﺮﺍﺕ‪ ،‬ﺑﺄﻟﺴﻨﺔ ﻣﺘﻨﻮﻋﺔ‪،‬‬
‫ﹸ‬ ‫ﺍﻟﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﺗﺸﻬﺪ ﻟﻪ‬
‫ﺍﻟﻤﺼﻮﺭ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﺷ ﹼﻴﺪ ﻗﴫ ﺍﻟﻌﺎﱂ‬
‫ﹼ‬ ‫ﻭﺗﺸﲑ ﺇﻟﻴﻪ ﺇﺷﺎﺭﺍﺕ ﳐﺘﻠﻔﺔ‪ ..‬ﻭﺷﺎﻫﺪ ﲡﻠﻴﺎﺕ ﺫﻟﻚ‬
‫ﻭﺩﻭﻥ ﺧﻄﺘﻪ ﻭﺑﺮﻧﺎﳎﻪ ﻭﻗﻮﺍﻧﻴﻨﻪ ﰲ ﺗﻠﻚ ﺍﻟﻜﺮﺍﺳﺔ‪ ..‬ﻭﺃﻧﻘﺬ ﻧﻔﺴﻚ ﻣﻦ ﺫﻟﻚ ﺍﳍﺬﻳﺎﻥ‬
‫ﺍﻟﺒﺎﺫﺥ‪ ،‬ﹼ‬
‫ﺍﻵﺛﻢ ﺍﻟﺮﺧﻴﺺ!‬
‫ﹲ‬
‫ﻣﻌﺰﻭﻝ ﻋﻦ ﻋﺎﱂ ﺍﳌﺪﻧﻴﺔ ﻭﺍﳊﻀﺎﺭﺓ‪ ،‬ﻭﺳﻂ ﻣﻌﺴﻜﺮ ﻣﻬﻴﺐ‪،‬‬ ‫ﹲ‬
‫ﺇﻧﺴﺎﻥ‬ ‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﲏ‪ :‬ﻳﺪﺧﻞ‬
‫ﻓﻴﺒﻬﺮﻩ ﻣﺎ ﻳﺸﺎﻫﺪ ﻣﻦ ﺗﺪﺭﻳﺒﺎﺕ ﻣﺘﻨﻮﻋﺔ ﻳﺆﺩﳞﺎ ‪-‬ﺑﻐﺎﻳﺔ ﺍﻻﻧﺘﻈﺎﻡ ﻭﺍﻹﺗﻘﺎﻥ ﻭﻣﻨﺘﻬﻰ ﺍﻟﻄﺎﻋﺔ‬ ‫ﹸ‬
‫ﻭﺍﻻﻧﻘﻴﺎﺩ‪ -‬ﺟﻨﻮ ﹸﺩ ﻫﺬﺍ ﺍﳌﻌﺴﻜﺮ‪ ،‬ﻓﻴﻼﺣﻆ ﺣﺮﻛﺎﲥﻢ ﺍﻟﻤﻨﺴﻘ ﹶﺔ ﻭﻛﺄﳖﺎ ﺣﺮﻛﺔ ﻭﺍﺣﺪﺓ ﻳﺘﺤﺮﻙ ﺍﳉﻤﻴﻊ‬
‫ﺍﻟﺠﻤﻴﻊ ﺑﺴﻜﻮﻧﻪ‪ ،‬ﻳﻄﻠﻖ ﺍﳉﻤﻴﻊ ﺍﻟﻨﺎﺭ‬ ‫ﹺ‬
‫ﺑﺤﺮﻛﺔ ﻓﺮﺩ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ ،‬ﻭﻳﺴﻜﻦ‬ ‫‪-‬ﻓﻮﺟ ﹰﺎ ﻭﻟﻮﺍ ﹰﺀ ﻭﻓﺮﻗ ﹰﺔ‪-‬‬
‫ﹸ‬
‫ﻓﺤﺎﺭ ﰲ ﺃﻣﺮﻩ‪ ،‬ﻭﱂ ﻳﻜﻦ ﻋﻘﻠﻪ ﺍﻟﺴﺎﺫﺝ ﻟﻴﺪﺭﻙ ﱠ‬
‫ﺃﻥ ﻗﻴﺎﺩﺓ‬ ‫ﺇﻃﻼﻗ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ ﺇﺛﺮ ﺃﻣﺮ ﻳﺼﺪﺭﻩ ﺫﻟﻚ ﺍﻟﻔﺮﺩ‪ ..‬ﹶ‬
‫ﻼ ﻳﺮﺑﻂ ﺃﻭﻟﺌﻚ‬‫ﻗﺎﺋﺪ ﻋﻈﻴﻢ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﻔﺬ ﺃﻭﺍﻣﺮﻩ ﺑﺄﻧﻈﻤﺔ ﺍﻟﺪﻭﻟﺔ ﻭﺃﻭﺍﻣﺮ ﺍﻟﺴﻠﻄﺎﻥ‪ ،‬ﻓﺘﺨﻴﻞ ﺣﺒ ﹰ‬
‫ﺍﳉﻨﻮﺩ ﺑﻌﻀﻬﻢ ﺑﺎﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ..‬ﺛﻢ ﺑﺪﺃ ﻳﺘﺄﻣﻞ ﺧﻴﺎ ﹰ‬
‫ﻻ‪ ،‬ﻣﺪ￯ ﺃﻋﺠﻮﺑﺔ ﻫﺬﺍ ﺍﳊﺒﻞ ﺍﳌﻮﻫﻮﻡ‪ .‬ﻓﺰﺍﺩﺕ‬
‫ﺣﻴﺮﺗﹸﻪ ﻭﺍﺷﺘﺪﹼ ﺍﺭﺗﺒﺎﻛﻪ‪ .‬ﺛﻢ ﻳﻤﴤ ﺇﱃ ﺷﺄﻧﻪ‪.‬‬
‫ﺟﻤﻮﻉ ﺍﻟﻤﺼ ﹼﻠﲔ ﺧﻠﻒ ﺭﺟﻞ‬‫ﹶ‬ ‫ﻭﻳﺪﺧﻞ ﺟﺎﻣﻊ »ﺁﻳﺎ ﺻﻮﻓﻴﺎ« ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﻭﻳﺸﺎﻫﺪ‬
‫ﻭﻟﻤﺎ ﱂ ﻳﻜﻦ ﻳﻌﺮﻑ ﺷﻴﺌ ﹰﺎ ﻋﻦ‬
‫ﻭﺍﺣﺪ ﻳﻤﺘﺜﻠﻮﻥ ﻟﻨﺪﺍﺋﻪ ﰲ ﻗﻴﺎﻣﻬﻢ ﻭﻗﻌﻮﺩﻫﻢ ﻭﺳﺠﻮﺩﻫﻢ ﻭﺭﻛﻮﻋﻬﻢ‪ ،‬ﹼ‬
‫ﺍﻟﴩﻳﻌﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺍﻟﺪﺳﺎﺗﲑ ﺍﳌﻌﻨﻮﻳﺔ ﻷﻭﺍﻣﺮ ﺻﺎﺣﺐ ﺍﻟﴩﻳﻌﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﺼﻮﺭ‪ ،‬ﺑﺄﻥ ﻫﺬﻩ ﺍﳉﲈﻋﺔ‬
‫ﻭﺃﺳﺮﲥﻢ‪ ،‬ﻭﻫﻲ‬
‫ﻣﺮﺗﺒﻄﺔ ﺑﺒﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ ﺑﺤﺒﺎﻝ ﻣﺎﺩﻳﺔ‪ ،‬ﻭﺃﻥ ﻫﺬﻩ ﺍﳊﺒﺎﻝ ﻗﺪ ﻗﻴﺪﺕ ﺣﺮﻛﺔ ﺍﳉﲈﻋﺔ ﹶ‬
‫ﺍﻟﺘﻲ ﲢﺮﻛﻬﻢ ﻭﺗﻮﻗﻔﻬﻢ ﻋﻦ ﺍﳊﺮﻛﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﻤﴤ ﺇﱃ ﺳﺒﻴﻠﻪ ﻭﻗﺪ ﺍﻣﺘﻸ ﺫﻫﻨﹸﻪ ﺑﺄﺧﻄﺎﺀ ﺗﺼﻮﺭﺍﺗﻪ‪ ،‬ﺍﻟﺘﻲ ﺗﻜﺎﺩ ﺗﺜﲑ ﺍﳍﺰﺀ ﻭﺍﻟﺴﺨﺮﻳﺔ‬
‫ﺣﺘﻰ ﻟﺪ￯ ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻭﺣﺸﻴﺔ ﻭﳘﺠﻴﺔ‪.‬‬
‫ﻓﻔﻲ ﺿﻮﺀ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‪ :‬ﻳﺄﰐ ﻣﻠﺤﺪﹲ ﺇﱃ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﻫﻮ ﻣﻌﺴﻜﺮ ﻣﻬﻴﺐ ﺭﺍﺋﻊ ﳉﻨﻮﺩ‬

‫ﻭﺧﺰﹶ ﻑ‪ ،‬ﻭﻫﻮ ﺫﻭ ﳊﻴﺔ ﻃﻮﻳﻠﺔ‪،‬‬ ‫ﻭﻋ ﹴ‬

‫ﻈﺎﻡ ﹶ‬ ‫)‪ (١‬ﻣﺜﻞ ﻳﴬﺏ ﻟﺸﺪﺓ ﺍﻟﻐﺒﺎﺀ ﻭﺍﳊﲈﻗﺔ‪ .‬ﻭﻣﻦ ﺣﻤﻘﻪ ﺃﻧﻪ ﺟﻌﻞ ﰲ ﹸﻋﻨﹸﻘﻪ ﹺﻗﻼﺩﺓ ﻣﻦ ﻭﺩﻉ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹸ ﹾ‬
‫ﻓﺴ ﹺﺌﻞ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻷﻋﺮﻑ ﲠﺎ ﻧﻔﴘ‪ ،‬ﻭﻟﺌﻼ ﺃﺿﻞ‪ ،‬ﻓﺒﺎﺕ ﺫﺍﺕ ﻟﻴﻠﺔ ﹶ‬
‫ﻭﺃﺧ ﹶﺬ ﺃﺧﻮﻩ ﻗﻼﺩﺗﹶﻪ ﻓﺘﻘ ﱠﻠﺪﻫﺎ‪ ،‬ﻓﻠﲈ ﺃﺻﺒﺢ ﻭﺭﺃ￯‬ ‫ﹸ‬
‫ﺍﻟﻘﻼﺩﺓ ﰲ ﻋﻨﻖ ﺃﺧﻴﻪ ﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺧﻲ ﺃﻧﺖ ﺃﻧﺎ ﻓﻤﻦ ﺃﻧﺎ؟‪) .‬ﺍﳌﻴﺪﺍﲏ‪ ،‬ﳎﻤﻊ ﺍﻷﻣﺜﺎﻝ ‪١١٦٩‬؛ ﺍﻟﻌﺴﻜﺮﻱ‪ ،‬ﲨﻬﺮﺓ ﺍﻷﻣﺜﺎﻝ‬
‫‪ ٣٨٥/١‬؛ ﺍﻟﺰﳐﴩﻱ‪ ،‬ﺍﳌﺴﺘﻘﴡ ‪.(٨٥/١‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٦٠‬‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﺍﳉﻠﻴﻞ‪ ،‬ﻭﻫﻮ ﻣﺴﺠﺪ ﻋﻈﻴﻢ ﺑﺎﺭﻉ ﻳﻌ ﱠﻈﻢ ﻓﻴﻪ ﺫﻟﻚ ﺍﳌﻌﺒﻮﺩ ﺍﻷﺯﱄ ﻭﻳﻘﺪﱠ ﺱ؛ ﻳﺄﺗﻴﻪ ﻭﻫﻮ‬
‫ﳛﻤﻞ ﻓﻜﺮﺓ »ﺍﻟﻄﺒﻴﻌﺔ« ﺍﳉﺎﺣﺪﺓ ﺫﻟﻚ ﺍﳉﻬﻞ ﺍﳌﻄﺒﻖ‪..‬‬
‫ﺁﺛﺎﺭﻫﺎ ﰲ ﺭﺑﻂ ﺃﻧﻈﻤﺔ ﺍﻟﻜﻮﻥ ﺍﻟﺒﺪﻳﻊ‪ ،‬ﻭﺍﻟﻨﺎﺑﻌﺔ‬
‫ﻓﻴﺘﺼﻮﺭ »ﺍﻟﻘﻮﺍﻧﲔ ﺍﳌﻌﻨﻮﻳﺔ« ﺍﻟﺘﻲ ﻳﺸﺎﻫﺪ ﹶ‬
‫ﻣﻦ »ﺍﳊﻜﻤﺔ« ﺍﻟﺒﺎﻟﻐﺔ ﻟﻠﺒﺎﺭﺉ ﺍﳌﺼﻮﺭ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻳﺘﺼﻮﺭﻫﺎ ﻛﺄﳖﺎ ﻗﻮﺍﻧﲔ ﻣﺎﺩﻳﺔ‪ ،‬ﻓﻴﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﰲ‬
‫ﺃﺑﺤﺎﺛﻪ ﻛﲈ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﳌﻮﺍﺩ‪ ،‬ﻭﺍﻷﺷﻴﺎﺀ ﺍﳉﺎﻣﺪﺓ‪..‬‬
‫ﻭﻳﺘﺨﻴﻞ ﺃﺣﻜﺎﻡ ﻗﻮﺍﻧﲔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﻗﻮﺍﻧﲔ ﺍﻋﺘﺒﺎﺭﻳﺔ ﻭﺩﺳﺎﺗﲑ ﺍﻟﴩﻳﻌﺔ ﺍﻟﻔﻄﺮﻳﺔ‬
‫ﺍﻟﻜﻮﻧﻴﺔ ﻟﻠﻤﻌﺒﻮﺩ ﺍﻷﺯﱄ‪ ،‬ﻭﺍﻟﺘﻲ ﻫﻲ ﺑﻤﺠﻤﻮﻋﻬﺎ ﻣﻌﻨﻮﻳﺔ ﺑﺤﺘﺔ‪ ،‬ﻭﻟﻴﺲ ﳍﺎ ﻭﺟﻮﺩ ﺳﻮ￯ ﻭﺟﻮﺩ‬
‫ﻋﻠﻤﻲ‪ ،‬ﻳﺘﺨﻴﻠﻬﺎ ﻭﻛﺄﳖﺎ ﻣﻮﺟﻮﺩﺍﺕ ﺧﺎﺭﺟﻴﺔ ﻭﻣﻮﺍﺩ ﻣﺎﺩﻳﺔ‪..‬‬
‫ﻭﻳﻘﻴﻢ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﻭﺍﻟﻜﻼﻡ ﺍﻟﺮﺑﺎﲏ ﺍﻟﺘﻲ ﳍﺎ ﻭﺟﻮﺩ ﻋﻠﻤﻲ‬
‫ﻓﻘﻂ ﻣﻘﺎﻡ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻳﻤ ﹼﻠﻜﻬﺎ ﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ‪ ،‬ﻭﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ »ﺍﻟﻄﺒﻴﻌﺔ«‪ ،‬ﻣﺘﺼﻮﺭ ﹰﺍ‬
‫ﺍﻟﻘﻮﺓ ﺍﻟﺘﻲ ﻫﻲ ﹴ‬
‫ﲡﻞ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﺃﳖﺎ ﺻﺎﺣﺒﺔ ﻗﺪﺭﺓ ﻓﺎﻋﻠﺔ‪ ،‬ﻭﻗﺪﻳﺮ ﹰﺍ ﻣﺴﺘﻘﻠﺔ‬
‫ﺍﻟﻘﺪﺭﺓ ﺑﺬﺍﲥﺎ‪:‬‬
‫ﺃ ﻓﺒﻌﺪ ﻫﺬﺍ ﺟﻬﺎﻟﺔ ﻭﻏﺒﺎﺀ؟ ﹶﺃﻭ ﻟﻴﺲ ﻫﺬﺍ ﺟﻬ ﹰ‬
‫ﻼ ﺑﺄﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﺎ ﰲ ﺍﳌﺜﺎﻝ؟!‬
‫ﺍﳋﻼﺻﺔ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﻄﺒﻴﻌﺔ ﺍﻟﺘﻲ ﻳﺘﻌﻠﻖ ﲠﺎ ﺍﻟﻄﺒﻴﻌﻴﻮﻥ ﺫﻟﻚ ﺍﻷﻣﺮ ﺍﳌﻮﻫﻮﻡ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ‬
‫ﺣﻘﻴﻘﺔ‪ ،‬ﹾ‬
‫ﺇﻥ ﻛﺎﻥ ﻭﻻﺑﺪ ﺃﳖﺎ ﻣﺎﻟﻜﺔ ﻟﻮﺟﻮﺩ ﺣﻘﻴﻘﻲ ﺧﺎﺭﺟﻲ ﻓﺈﻥ ﻫﺬﺍ »ﺍﻟﻮﺟﻮﺩ« ﺇﻧﲈ ﻫﻮ ﺻﻨﻌ ﹸﺔ‬
‫ﻧﻘﺶ ﻭﻟﻦ ﻳﻜﻮﻥ ﻧﻘﺎﺷ ﹰﺎ‪ ،‬ﻭﳎﻤﻮﻋﺔ ﺃﺣﻜﺎﻡ ﻭﻟﻦ ﻳﻜﻮﻥ ﺣﺎﻛﻤ ﹰﺎ‪،‬‬ ‫ﺻﺎﻧ ﹴﻊ ﻭﻟﻦ ﻳﻜﻮﻥ ﺻﺎﻧﻌ ﹰﺎ‪ ،‬ﻭﻫﻮ ﹲ‬
‫ﻭﴍﻳﻌﺔ ﻓﻄﺮﻳﺔ ﻭﻟﻦ ﻳﻜﻮﻥ ﺷﺎﺭﻋ ﹰﺎ‪ ،‬ﻭﺳﺘﺎﺭ ﳐﻠﻮﻕ ﻟﻠﻌﺰﺓ‪ ،‬ﻭﻟﻦ ﻳﻜﻮﻥ ﺧﺎﻟﻘ ﹰﺎ‪ ،‬ﻭﻓﻄﺮﺓ ﻣﻨﻔﻌﻠﺔ ﻭﻟﻦ‬
‫ﻼ‪ ،‬ﻭﻣﺠﻤﻮﻋ ﹸﺔ ﻗﻮﺍﻧﲔ ﻭﻟﻦ ﻳﻜﻮﻥ ﻗﺎﺩﺭ ﹰﺍ‪ ،‬ﹺ‬
‫ﻭﻣﺴ ﹶﻄﺮ ﻭﻟﻦ ﻳﻜﻮﻥ ﻣﺼﺪﺭ ﹰﺍ‪.‬‬ ‫ﻳﻜﻮﻥ ﻓﺎﻃﺮ ﹰﺍ ﻓﺎﻋ ﹰ‬
‫ﻭﺣﺎﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻣﺎﺩﺍﻣﺖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻮﺟﻮﺩ ﹰﺓ ﻓﻌ ﹰ‬
‫ﻼ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻳﻌﺠﺰ ﻋﻦ ﺗﺼﻮﺭ‬
‫ﺃﺛﺒﺖ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺃﺭﺑﻌﺔ ﻃﺮﻕ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺣﺪﻭﺙ ﺍﳌﻮﺟﻮﺩ ‪-‬ﻛﲈ ﺫﻛﺮﻧﺎ ﺫﻟﻚ ﰲ ﺍﳌﻘﺪﻣﺔ‪ -‬ﻭﻗﺪ ﹶ‬
‫ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﺑﻄﻼﻥ ﺛﻼﺛﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻄﺮﻕ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺒﻴﺎﻥ ﺛﻼﺛﺔ ﳏﺎﻻﺕ ﻇﺎﻫﺮﺓ ﺟﻠﻴﺔ ﰲ‬
‫ﻛﻞ ﻣﻨﻬﺎ‪ ،‬ﻓﻼﺑﺪ ﻭﺑﺎﻟﴬﻭﺭﺓ ﻭﺍﻟﺒﺪﺍﻫﺔ ﺃﻥ ﻳﺜﺒﺖ ﺑﻴﻘﲔ ﻻ ﺳﺒﻴﻞ ﻣﻄﻠﻘ ﹰﺎ ﺇﱃ ﺍﻟﺸﻚ ﻓﻴﻪ ﺍﻟﻄﺮﻳﻖ‬
‫ﺍﻟﺮﺍﺑﻊ‪ ،‬ﻭﻫﻮ ﻃﺮﻳﻖ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﺫﻟﻚ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺗﻨﲑﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪¨ § ¦ ¥ ﴿ :‬‬
‫© ‪) ﴾..ª‬ﺇﺑﺮﺍﻫﻴﻢ‪ .(١٠ :‬ﻭﺍﻟﺘﻲ ﺗﺪﻝ ﺑﺪﺍﻫ ﹰﺔ ﻭﻳﻘﻴﻨ ﹰﺎ ﻋﲆ ﻭﺟﻮﺩ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪،‬‬
‫‪٢٦١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﻋﲆ ﺃﻟﻮﻫﻴﺘﻪ ﺍﳌﻬﻴﻤﻨﺔ‪ ،‬ﻭﻋﲆ ﺻﺪﻭﺭ ﻛﻞ ﳾﺀ ﻣﻦ ﻳﺪ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﻋﲆ ﺃﻥ ﻣﻘﺎﻟﻴﺪ ﺍﻟﺴﲈﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﺑﻴﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﻓﻴﺎ ﻋﺎﺑﺪ ﺍﻷﺳﺒﺎﺏ! ﺃﳞﺎ ﺍﳌﺴﻜﲔ ﺍﳌﻔﺘﻮﻥ ﺑﺎﻟﻄﺒﻴﻌﺔ!‬
‫ﺙ ‪-‬ﻏﲑ ﻗﺪﻳﻢ‪ -‬ﻭﻋﻠﻴﻬﺎ‬ ‫ﻣﺎ ﺩﺍﻣﺖ ﻃﺒﻴﻌ ﹸﺔ ﻛﻞ ﳾﺀ ﳐﻠﻮﻗﺔ ﻛﺎﻟﴚﺀ ﻧﻔﺴﻪ‪ ،‬ﻷﻥ ﺗﻜﻮﻧﹶﻬﺎ ﻣﺤﺪﹶ ﹲ‬
‫ﹲ‬
‫ﺣﺎﺩﺙ‪ .‬ﻭﳌﺎ‬ ‫ﻣﺼﻨﻮﻉ‬
‫ﹲ‬ ‫ﻋﻼﻣ ﹸﺔ ﺍﻟﺼﻨﻌﺔ ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﺃﻥ ﺳﺒﺐ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﴚﺀ ﺍﻟﻈﺎﻫﺮﻱ ﻫﻮ ﺃﻳﻀ ﹰﺎ‬
‫ﹶ‬
‫ﻭﺳﺎﺋﻞ ﻭﺁﻻﺕ ﻭﺃﺟﻬﺰﺓ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ‪..‬‬ ‫ﻛﺎﻥ ﻭﺟﻮﺩ ﺃﻱ ﳾﺀ ﻣﻔﺘﻘﺮ ﹰﺍ ﺇﱃ‬
‫ﻮﺟﺪ ﺫﻟﻚ ﺍﻟﺴﺒﺐ ﻟﻪ‪،‬‬‫ﻓﻼ ﹸﺑﺪﹼ ﻣﻦ ﻗﺪﻳﺮ ﻣﻄﻠﻖ ﺍﻟﻘﺪﺭﺓ ﻟﻴﺨﻠﻖ ﺗﻠﻚ ﺍﻟﻄﺒﻴﻌﺔ ﰲ ﺍﻟﴚﺀ‪ ،‬ﻭ ﹸﻳ ﹺ‬
‫ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻜﻮﻥ ‪-‬ﻫﺬﺍ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ ﺍﻟﻘﺪﺭﺓ‪ -‬ﻣﺴﺘﻐﻨﻴ ﹰﺎ ﻏﻨﺎ ﹰﺀ ﻣﻄﻠﻘ ﹰﺎ‪ ،‬ﻓﻼ ﻳﴩﻙ ﺍﻟﻮﺳﺎﺋﻂ ﺍﻟﻌﺎﺟﺰﺓ‬
‫ﰲ ﺇﳚﺎﺩﻩ ﻟﻠﴚﺀ ﻭﰲ ﻫﻴﻤﻨﺔ ﺭﺑﻮﺑﻴﺘﻪ ﻋﻠﻴﻪ‪.‬‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺳﻮﺍ ﹸﻩ ﺍﻟﻘﺪﻳﺮ ﺍﳌﺴﺘﻐﻨﻲ ﺍﳌﺘﻌﺎﻝ‪ ،‬ﺑﻞ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳜﻠﻖ ﺍﻟﻤﺴ ﹼﺒﺐ‬‫ﻓﺤﺎﺵ ﷲ ﹾ‬
‫ﹶ‬
‫ﹺ‬
‫ﻭﻳﻮﺟﺪ ﺑﻴﻨﻬﲈ ﺳﺒﺒﻴﺔ ﻇﺎﻫﺮﻳﺔ ﻭﺻﻮﺭﻳﺔ‪ ،‬ﻭﻳﻘﺮﻥ ﺑﻴﻨﻬﲈ ﻣﻦ‬ ‫ﻋﻠﻮﻩ ﺧﻠﻘ ﹰﺎ ﻣﺒﺎﺷﺮ ﹰﺍ‪،‬‬
‫ﻭﺍﻟﺴﺒﺐ ﻣﻌ ﹰﺎ ﻣﻦ ﹼ‬
‫ﺧﻼﻝ ﺗﺮﺗﻴﺐ ﻭﺗﻨﻈﻴﻢ‪ ،‬ﺟﺎﻋﻼﹰ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻄﺒﻴﻌﺔ ﺳﺘﺎﺭ ﹰﺍ ﻟﻴﺪ ﻗﺪﺭﺗﻪ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﺣﺠﺎﺑ ﹰﺎ ﻟﻌﻈﻤﺘﻪ‬
‫ﻣﻮﺿﻊ ﺍﻟﺸﻜﻮ￯ ﳌﺎ‬
‫ﹶ‬ ‫ﻣﻨﺰﻫ ﹰﺔ ﻣﻘﺪﺳﺔ ﰲ ﻋﻠﻴﺎﺋﻬﺎ‪ ،‬ﻭﳚﻌﻞ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ‬ ‫ﻭﻛﱪﻳﺎﺋﻪ‪ ،‬ﻭﻟﺘﺒﻘﻰ ﻋﺰﺗﹸﻪ ﹼ‬
‫ﻳﱰﺍﺀ￯ ﻣﻦ ﻧﻘﺎﺋﺺ‪ ،‬ﻭﳌﺎ ﻳﺘﺼﻮﺭ ﻣﻦ ﻇﻠﻢ ﻇﺎﻫﺮﻱ ﰲ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫ﺃﳞﲈ ﺃﺳﻬﻞ ﻋﲆ ﺍﻟﻔﻬﻢ‪ ،‬ﻭﺃﻗﺮﺏ ﻣﻌﻘﻮﻟﻴ ﹰﺔ ﺇﱃ ﺍﻟﺬﻫﻦ‪ :‬ﺗﺼﻮﺭ »ﺳﺎﻋﺎﰐ« ﻳﺼﻨﻊ ﺗﺮﻭﺱ‬
‫ﺍﻟﺴﺎﻋﺔ ﻭﻣﻌﺪﺍﲥﺎ‪ ،‬ﺛﻢ ﻳﻨﻈﻤﻬﺎ ﻋﲆ ﻭﻓﻖ ﺗﺮﺗﻴﺐ ﺗﺮﻭﺳﻬﺎ‪ ،‬ﻭﻳﻮﺍﺯﻥ ﺑﲔ ﺣﺮﻛﺎﺕ ﻋﻘﺎﺭﲠﺎ ﺑﺪﻗﺔ‬
‫ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﺃﻡ ﺃﻥ ﻧﺘﺼﻮﺭ ﺍﻟﺴﺎﻋﺎﰐ ﻳﺼﻨﻊ ﰲ ﺗﺮﻭﺱ ﺍﻟﺴﺎﻋﺔ ﻭﻋﻘﺎﺭﲠﺎ ﻭﺩﻗﻴﻖ ﺁﻻﲥﺎ ﻣﺎﻛﻨﺔ ﺧﺎﺭﻗﺔ‬
‫ﹺ‬
‫ﺍﻟﻔﻌﺎﻝ ﹸﻳﺴ ﹼﻠ ﹸﻢ ﺻﻨﻊ ﺍﻟﺴﺎﻋﺔ ﺇﱃ ﲨﺎﺩﻳﺔ ﺃﻳﺪﳞﺎ؟! ﻗﻞ ﻣﻌﻲ‪ :‬ﺃﻟﻴﺲ ﻫﺬﺍ ﻛﻼﻣ ﹰﺎ ﻓﺎﺭﻏ ﹰﺎ ﻭﻣﺤﺎ ﹰ‬
‫ﻻ‬
‫ﻭﺧﺎﺭﺟ ﹰﺎ ﻋﻦ ﺣﺪﻭﺩ ﺍﻹﻣﻜﺎﻥ؟ ﻓﻬﻴﺎ ﺧﺎﻃﺐ ﺃﻧﺖ ﻋﻘﻠﻚ ﺍﳌﺠﺤﻒ ﻭ ﹸﻛ ﹾﻦ ﺃﻧﺖ ﺍﻟﻘﺎﴈ ﹶ‬
‫ﻭﺍﻟﺤﻜﻢ‪.‬‬
‫ﻭﺃﳞﲈ ﻳﻜﻮﻥ ﹸﻣﺴﺘﺴﺎﻏ ﹰﺎ ﻭﻣﻘﺒﻮﻻﹰ ﰲ ﻣﻨﻄﻖ ﺍﻟﻌﻘﻞ‪ :‬ﺗﺼﻮﺭ ﻛﺎﺗﺐ ﳜﻂ ﻛﺘﺎﺑ ﹰﺎ ﺑﻨﻔﺴﻪ ﺑﻌﺪ ﺃﻥ‬
‫ﳛﴬ ﻟﻮﺍﺯﻡ ﺍﻟﻜﺘﺎﺑﺔ؛ ﻣﻦ ﹺﻣﺪﺍﺩ ﻭﻗﻠﻢ ﻭﻭﺭﻕ‪ ،‬ﺃﻡ ﺗﺼﻮﺭ ﺇﳚﺎﺩ ﺫﻟﻚ ﺍﻟﻜﺎﺗﺐ ﻣﻄﺒﻌﺔ ﺧﺎﺻﺔ ﺑﺬﻟﻚ‬
‫ﺍﻟﻜﺘﺎﺏ ﻭﻫﻲ ﺃﻋﻘﺪ ﻭﺃﺩﻕ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ ﻳﱰﻙ ﳍﺎ ﺃﻣﺮ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻓﻴﺨﺎﻃﺒﻬﺎ ﻗﺎﺋ ﹰ‬
‫ﻼ‪ :‬ﻫﻴﺎ‬
‫ﺍﴍﻋﻲ ﺃﻧﺖ ﺑﻜﺘﺎﺑﺔ ﺍﻟﻜﺘﺎﺏ‪ ..‬ﻣﻦ ﺩﻭﻥ ﺗﺪﺧﻞ ﻣﻦ ﻗﺒﻠﻪ؟‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٦٢‬‬
‫ﻼ؟ ﻭﻣﺸﻜ ﹰ‬
‫ﻼ ﺑﺄﺿﻌﺎﻑ ﺃﻣﺮ ﺍﻟﻜﺘﺎﺑﺔ ﻧﻔﺴﻬﺎ؟!‬ ‫ﻼ ﻋﻘ ﹰ‬
‫ﺃﻟﻴﺲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺼﻮﺭ ﺍﻟﺴﻘﻴﻢ ﹸﻣﻌﻀ ﹰ‬

‫ﺇﻥ ﺇﳚﺎﺩ ﻣﻄﺒﻌﺔ ﻟﻄﺒﻊ ﺍﻟﻜﺘﺎﺏ ﺃﻋﻘﺪ ﻭﺃﺻﻌﺐ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻧﻔﺴﻪ‪ ،‬ﹼﺇﻻ ﹼ‬
‫ﺃﻥ ﻣﺎﻛﻨﺔ‬ ‫ﻭﺇﺫﺍ ﻗﻠﺖ‪ :‬ﱠ‬
‫ﺍﳌﻄﺒﻌﺔ‪ ،‬ﻗﺎﺩﺭﺓ ﻋﲆ ﺇﺻﺪﺍﺭ ﺁﻻﻑ ﺍﻟﻨﺴﺦ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﰲ ﻣﺪﺓ ﻗﺼﲑﺓ‪ .‬ﻭﻫﺬﺍ ﻭﺳﻴﻠﺔ ﺍﻟﺘﻴﺴﲑ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇﻥ ﺍﻟﺒﺎﺭﺉ ﺍﳌﺼﻮﺭ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺧﻠﻖ ﺑﻘﺪﺭﺗﻪ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﺑﺘﺠﺪﻳﺪ ﲡﻠﻴﺎﺕ ﺃﺳﲈﺋﻪ‬
‫ﺍﳊﺴﻨﻰ ﻭﺇﻇﻬﺎﺭﻫﺎ ﻋﲆ ﺃﺷﻜﺎﻝ ﳐﺘﻠﻔﺔ‪ ،‬ﺗﺸﺨﺼﺎﺕ ﺍﻷﺷﻴﺎﺀ ﻭﻣﻼﳏﻬﺎ‪ ،‬ﺍﳋﺎﺻﺔ ﲠﺎ‪ ،‬ﺑﺤﻴﺚ ﻻ‬
‫ﻭﻣﻜﺘﻮﺏ ﺭﺑﺎﲏ‪.‬‬
‫ﹲ‬ ‫ﻳﺸﺒﻪ ﳐﻠﻮﻕ ﻣﺨﻠﻮﻗ ﹰﺎ ﺁﺧﺮ ﺗﺸﺎﺑﻬ ﹰﺎ ﺗﺎﻣ ﹰﺎ ﻭﻣﺘﻄﺎﺑﻘ ﹰﺎ ﻗﻂ‪ ،‬ﻭﻫﻮ ﹲ‬
‫ﻛﺘﺎﺏ ﺻﻤﺪﺍﲏ‪،‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﻷﺟﻞ ﺃﻥ ﻳﻔﻲ ﻛﻞ ﳐﻠﻮﻕ ﺑﻤﻌﺎﲏ ﻭﺟﻮﺩﻩ‪ ،‬ﻻﺑﺪﹼ ﺃﻥ ﻳﻤﻠﻚ ﺳﻴﻤﺎ ﹰﺀ ﹸﻳﻌﺮﻑ ﲠﺎ‬
‫ﻭﻣﻼﻣﺢ ﺗﺒﺎﻳﻦ ﻣﻼﻣﺢ ﻏﲑﻩ‪ .‬ﻓﺎﻧﻈﺮ ﻭﺩﻗﻖ ﺍﻟﻨﻈﺮ ﰲ ﻭﺟﻪ ﺍﻹﻧﺴﺎﻥ ﹶﺗﺮ ﺃﻥ‬
‫ﹶ‬ ‫ﻭﳜﺎﻟﻒ ﲠﺎ ﺍﻵﺧﺮﻳﻦ‪،‬‬
‫ﹴ‬
‫ﻋﻼﻣﺎﺕ ﻓﺎﺭﻗﺔ ﻗﺪ ﺍﺣﺘﺸﺪﺕ ﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﺍﻟﺼﻐﲑ‪ ،‬ﺑﺤﻴﺚ ﲤﻴﺰ ﻫﺬﻩ ﺍﻟﻌﻼﻣﺎﺕ ﺻﺎﺣﺒﻬﺎ ﻋﻦ‬
‫ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ﺍﻷﺧﺮ￯ ﺍﳌﺘﺘﺎﺑﻌﺔ ﻣﻨﺬ ﺯﻣﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﺘﻰ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﺭﻏﻢ ﺍﻟﺘﺸﺎﺑﻪ‬
‫ﻭﺍﻻﺗﻔﺎﻕ ﰲ ﺍﳌﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﺍﻟﻜﻴﻨﻮﻧﺔ ﺍﻟﺒﴩﻳﺔ‪ ،‬ﻭﻫﺬﺍ ﻭﺍﺿﺢ ﺟﲇ ﻭﺛﺎﺑﺖ ﻗﻄﻌ ﹰﺎ‪.‬‬
‫ﹲ‬
‫ﻣﺴﺘﻘﻞ ﺑﺬﺍﺗﻪ ﻋﻦ ﻏﲑﻩ‪..‬‬ ‫ﻛﺘﺎﺏ‬ ‫ﻛﺘﺎﺏ ﺧﺎﺹ ﺑﺎﻟﻮﺟﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﻫﻮ‬ ‫ﹴ‬
‫ﻭﺟﻪ‬ ‫ﻓﻤﻼﻣﺢ ﹼ‬
‫ﻛﻞ‬
‫ﹲ‬ ‫ﹲ‬
‫ﻓﻸﺟﻞ ﺇﺧﺮﺍﺝ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﳋﺎﺹ‪ ،‬ﻭﺇﺗﻘﺎﻥ ﺻﻨﻌﻪ ﻭﺗﻨﻈﻴﻤﻪ‪ ،‬ﻳﺴﺘﻮﺟﺐ ﺍﻷﻣﺮ ﻭﺟﻮ ﹶﺩ ﳎﻤﻮﻋﺔ‬
‫ﹺ‬
‫ﻭﻣﻨﺎﺳﺒﺔ ﺣﺠﻤ ﹰﺎ ﻟﻪ‪ ،‬ﻭﻳﺘﻄﻠﺐ ﺗﻨﻀﻴﺪ ﻫﺬﻩ ﺍﳊﺮﻭﻑ ﰲ ﻣﻮﺍﺿﻌﻬﺎ ﻣﻦ‬ ‫ﺃﺑﺠﺪﻳﺔ ﻛﺎﻣﻠﺔ ﻣﻦ ﺍﳊﺮﻭﻑ‪،‬‬
‫ﻟﻮﺣﺔ ﺍﻟﺘﻨﻀﻴﺪ‪ ،‬ﻟﻴﺘﻢ ﺑﻌﺪ ﺫﻟﻚ ﻣﺆﻟﻒ ﺧﺎﺹ ﲠﺬﺍ ﺍﻟﻮﺟﻪ ﳜﺎﻟﻒ ﺗﺄﻟﻴﻒ ﺍﻵﺧﺮﻳﻦ‪.‬‬
‫ﻭﻳﺴﺘﻠﺰﻡ ﻫﺬﺍ ﺍﻷﻣﺮ ﺟﻠﺐ ﹺ‬
‫ﻣﻮﺍﺩ ﹸﺻﻨﻌﻪ ﺍﳋﺎﺻﺔ ﺑﻪ‪ ،‬ﺛﻢ ﻭﺿﻌﻬﺎ ﰲ ﺃﻣﺎﻛﻨﻬﺎ ﺍﳌﺨﺼﺼﺔ ﳍﺎ‪،‬‬
‫ﺛﻢ ﺇﺩﺭﺍﺝ ﻛﻞ ﻣﺎ ﻳﻠﺰﻡ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ‪-‬ﰲ ﺍﻟﻮﺟﻪ ﻧﻔﺴﻪ‪ -‬ﻣﻦ ﻋﻨﺎﴏ ﺍﻟﺒﻨﺎﺀ‪ .‬ﻭﻫﺬﺍ ﻛﻠﻪ ﻻﺷﻚ‬
‫ﹼ‬
‫ﳛﺘﺎﺝ ﺇﱃ ﻣﺼﻨﻊ ﻣﺴﺘﻘﻞ ﺧﺎﺹ ﺑﻪ ﺃﻱ ﺇﱃ ﻣﻄﺒﻌﺔ ﺧﺎﺻﺔ ﰲ ﻛﻞ ﺃﺷﻴﺎﺋﻬﺎ ﻟﻜﻞ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪،‬‬
‫ﺛﻢ ﹶﺃ ﹶﻻ ﲢﺘﺎﺝ ﻫﺬﻩ ﺍﳌﻄﺒﻌﺔ ﺍﳋﺎﺻﺔ ‪-‬ﻋﲆ ﻓﺮﺽ ﻭﺟﻮﺩﻫﺎ‪ -‬ﺇﱃ ﺗﻨﻈﻴﻢ ﻣﻌﲔ‪ ،‬ﻭﺗﻨﺴﻴﻖ ﳐﺼﻮﺹ‪،‬‬
‫ﻓﺄﻣﺮ ﺍﻟﻄﺒﻊ ﻧﻔﺴﻪ ‪-‬ﺩﻉ ﻋﻨﻚ ﺗﻨﺴﻴﻖ ﺍﳊﺮﻭﻑ ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﺗﻨﻈﻴﻤﻬﺎ‪ -‬ﻫﻮ ﺃﻳﻀ ﹰﺎ ﺑﺤﺎﺟﺔ ﺇﱃ ﺗﻨﻈﻴﻢ؟‪..‬‬
‫ﻓﺎﳌﻮﺍﺩ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺟﺴﻢ ﻛﻞ ﻛﺎﺋﻦ ﺣﻲ ﻫﻲ ﺃﻛﺜﺮ ﺗﻌﻘﻴﺪ ﹰﺍ ﻭﺃﺩﻕ ﺗﻨﻈﻴﻤ ﹰﺎ ﻣﻦ ﻣﻮﺍﺩ ﺍﳌﻄﺒﻌﺔ‬
‫ﻭﺗﻨﻈﻴﻤﻬﺎ ﺑﻤﺌﺎﺕ ﺍﻷﺿﻌﺎﻑ‪ ،‬ﻓﺠﻠﺐ ﻫﺬﻩ ﺍﳌﻮﺍﺩ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﻟﻌﺎﱂ‪ ،‬ﺿﻤﻦ ﺣﺴﺎﺑﺎﺕ ﻣﻌﻴﻨﺔ‪،‬‬
‫ﻭﻣﻮﺍﺯﻳﻦ ﺩﻗﻴﻘﺔ‪ ،‬ﺛﻢ ﺗﻨﻀﻴﺪﻫﺎ ﺣﺴﺐ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺃﺧﻴﺮ ﹰﺍ ﻭﺿﻌﻬﺎ ﲢﺖ ﻳﺪ ﺗﻠﻚ‬
‫‪٢٦٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻻ ﻭﻗﺒﻞ ﻛﻞ ﳾﺀ‪ -‬ﺇﱃ ﹺ‬
‫ﻣﻮﺟﺪ ﻳﻮﺟﺪ‬ ‫ﺍﳌﻄﺒﻌﺔ‪ ...‬ﻫﺬﻩ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻣﻦ ﺍﻹﺟﺮﺍﺀﺍﺕ ﲢﺘﺎﺝ ‪-‬ﺃﻭ ﹰ‬
‫ﺗﻠﻚ ﺍﳌﻄﺒﻌﺔ ﺍﳌﻔﱰﺿﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ ﹼﺇﻻ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻔﺎﻃﺮﺓ ﻟﻠﺨﺎﻟﻖ ﺍﻟﻘﺪﻳﺮ ﻭﺇﺭﺍﺩﺗﻪ ﺍﻟﻨﺎﻓﺬﺓ‪.‬‬
‫ﺇﺫﻥ ﻓﺎﺣﺘﲈﻝ ﻛﻮﻥ ﺍﻟﻄﺒﻴﻌﺔ ﻛﺄﳖﺎ ﻣﻄﺒﻌﺔ‪ ،‬ﺧﺮﺍﻓﺔ ﻓﺎﺿﺤﺔ ﻻ ﻣﻌﻨﻰ ﳍﺎ ﻋﲆ ﺍﻹﻃﻼﻕ‪!.‬‬
‫ﻭﻫﻜﺬﺍ ﻋﲆ ﻏﺮﺍﺭ ﻣﺎ ﺷﺎﻫﺪﻧﺎﻩ ﰲ ﻣﺜﺎﻝ »ﺍﻟﺴﺎﻋﺔ ﻭﺍﻟﻜﺘﺎﺏ«‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﺼﺎﻧﻊ ﺫﺍ ﺍﳉﻼﻝ ﻭﻫﻮ‬
‫ﺍﻟﻘﺎﺩﺭ ﻋﲆ ﻛﻞ ﺷﺊ‪ ،‬ﻫﻮ ﻧﻔﺴﻪ ﺧﺎﻟﻖ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺧﺎﻟﻖ ﺍﻟﻤﺴ ﹼﺒﺒﺎﺕ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺮﺑﻂ ﺍﻟﻤﺴ ﹼﺒﺒﺎﺕ‬
‫ﺑﺎﻷﺳﺒﺎﺏ ﺑﺤﻜﻤﺘﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻗﺪ ﻋﲔ ﺑﺈﺭﺍﺩﺗﻪ ﻃﺒﻴﻌﺔ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﻣﺮﺁﺓ ﻋﺎﻛﺴﺔ ﻟﺘﺠﻠﻴﺎﺕ‬
‫ﺍﻟﴩﻳﻌﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﻜﱪ￯ ﺍﻟﺘﻲ ﻓﻄﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﻟﺘﻲ ﻫﻲ ﻗﻮﺍﻧﲔ ﺍﷲ ﻭﺳﻨﻨﻪ ﺍﳉﺎﺭﻳﺔ ﺍﻟﺘﻲ‬
‫ﲣﺺ ﺗﻨﻈﻴﻢ ﺷﺆﻭﻥ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻗﺪ ﺃﻭﺟﺪ ﺑﻘﺪﺭﺗﻪ ﻭﺟﻪ »ﺍﻟﻄﺒﻴﻌﺔ« ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﻋﻠﻴﻬﺎ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‬
‫ﺍﳋﺎﺭﺟﻲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺛﻢ ﺧﻠﻖ ﺍﻷﺷﻴﺎﺀ ﻭﺃﻧﺸﺄﻫﺎ ﻋﲆ ﺗﻠﻚ ﺍﻟﻄﺒﻴﻌﺔ ﻭﻣﺎﺯﺝ ﺑﻴﻨﻬﲈ ﺑﺘﲈﻡ ﺍﳊﻜﻤﺔ‪.‬‬
‫ﻭﺍﻵﻥ ﻧﺤﻴﻞ ﺍﻷﻣﺮ ﺇﱃ ﺇﻧﺼﺎﻑ ﻋﻘﻠﻚ ﺍﳌﺠﺤﻒ ﻟﲑ￯‪ :‬ﺃﳞﲈ ﻳﺴﺘﺴﻴﻐﻪ ﻋﻘﻠﻚ ﻭﻳﺴﻬﻞ‬
‫ﻋﻠﻴﻪ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻪ؟ ﺃ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﳌﻌﻘﻮﻟﺔ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺑﺮﺍﻫﲔ ﺩﺍﻣﻐﺔ ﻏﲑ ﳏﺪﻭﺩﺓ ‪-‬ﻭﻫﻲ ﹸﻣﻠﺰﻣﺔ‬
‫ﺇﱃ ﺣﺪﹼ ﺍﻟﻮﺟﻮﺏ‪ -‬ﺃﻡ ﺇﻋﻄﺎﺀ ﻣﺎ ﻳﻠﺰﻡ ﻟﻸﺷﻴﺎﺀ ﻣﻦ ﺃﺟﻬﺰﺓ ﻭﺃﻋﻀﺎﺀ ﻻ ﲢﺪ‪ ،‬ﻭﺇﺳﻨﺎﺩ ﺃﻋﲈﻝ ﺗﺘﺴﻢ‬
‫ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﺒﺼﲑﺓ ﺇﱃ ﺍﻟﴚﺀ ﻧﻔﺴﻪ؟! ﺃﻭ ﻧﺴﺒﺘﻬﺎ ﺇﱃ ﻣﺎ ﺗﺴﻤﻮﻧﻪ ﺑـ»ﺍﻟﻄﺒﻴﻌﺔ« ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﻫﻲ‬
‫ﻣﻮﺍﺩ ﺟﺎﻣﺪﺓ ﺧﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﻭﻫﻲ ﳐﻠﻮﻗﺔ ﻣﺼﻨﻮﻋﺔ؟ ﺃﻟﻴﺴﺖ ﻫﺬﻩ ﺧﺮﺍﻓﺔ ﳑﺘﻨﻌﺔ ﻭﺧﺎﺭﺟﺔ ﻋﻦ‬
‫ﻧﻄﺎﻕ ﺍﻹﻣﻜﺎﻥ؟‬
‫ﳚﻴﺐ ﻋﺎﺑﺪ ﺍﻟﻄﺒﻴﻌﺔ ‪-‬ﺫﻟﻚ ﺍﳉﺎﺣﺪ‪ -‬ﻗﺎﺋ ﹰ‬
‫ﻼ‪ :‬ﻣﺎ ﺩﻣﺖ ﺗﺪﻋﻮﲏ ﺇﱃ ﺍﻹﻧﺼﺎﻑ ﻓﺄﻧﺎ ﺃﻋﱰﻑ‪:‬‬
‫ﺑﺄﻥ ﻣﺎ ﺳﻠﻜﻨﺎﻩ ﻣﻦ ﻃﺮﻳﻖ ﹼ‬
‫ﻣﻀﻞ ﺇﱃ ﺍﻵﻥ ﻣﺜﻠﲈ ﺃﻧﻪ ﳏﺎﻝ ﺑﲈﺋﺔ ﳏﺎﻝ ﻓﻬﻮ ﻣﴬ ﺃﻳﲈ ﴐﺭ‪ ،‬ﻭﻫﻮ ﰲ‬ ‫ﱠ‬
‫ﺇﻥ ﹶﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﺴﻜﺔ ﻣﻦ ﻋﻘﻞ ﻳﺪﺭﻙ ﻣﻦ ﳏﺎﻛﲈﺗﻜﻢ ﺍﻟﻌﻘﻠﻴﺔ‪ ،‬ﻭﲢﻘﻴﻘﺎﺗﻜﻢ‬‫ﻣﻨﺘﻬﻰ ﺍﻟﻘﺒﺢ ﻭﺍﻟﻔﺴﺎﺩ‪ .‬ﱠ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﳌﺴﻨﺪﺓ ﺑﺎﻟﱪﺍﻫﲔ ﻭﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔ ﹰﺎ‪ ،‬ﺃﻥ ﺇﺳﻨﺎﺩ ﺍﻹﳚﺎﺩ ﻭﺍﳋﻠﻖ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﻭﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ‬
‫ﳑﺘﻨﻊ ﻋﻘ ﹰ‬
‫ﻼ ﻭﳏﺎﻝ ﻗﻄﻌ ﹰﺎ‪ ،‬ﺑﻞ ﺍﻟﻮﺍﺟﺐ ﻭﺍﻟﴬﻭﺭﻱ ﺍﳌﻠﺰﻡ ﻟﻠﻌﻘﻞ ﻫﻮ ﺇﺳﻨﺎﺩ ﻛﻞ ﳾﺀ ﻣﺒﺎﴍﺓ ﺇﱃ‬
‫ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺎﲪﺪ ﺍﷲ ﺍﻟﺬﻱ ﻫﺪﺍﲏ ﺇﱃ ﻫﺬﺍ ﺍﻹﻳﲈﻥ‪.‬‬
‫ﺑﻘﻴﺖ ﻟﺪ￯ ﺷﺒﻬﺔ ﻭﺍﺣﺪﺓ ﻓﻘﻂ ﻭﻫﻲ‪ :‬ﺃﻧﻨﻲ ﹸﺃ ﹺ‬
‫ﺅﻣﻦ ﺑﺎﷲ ﺭ ﹼﺑ ﹰﺎ ﻭﺃﻧﻪ ﺧﺎﻟﻖ ﻛﻞ ﳾﺀ‪،‬‬ ‫ﻭﻟﻜﻦ ﹾ‬
‫ﹼ‬
‫ﺟﻞ ﻭﻋﻼ‪ ،‬ﺃﻥ ﻧﺘﻮﺟﻪ ﺑﺒﻌﺾ‬ ‫ﻭﻟﻜﻨﻲ ﺃﺗﺴﺎﺀﻝ‪ :‬ﻣﺎﺫﺍ ﻳﴬ ﻋﻈﻤﺘﹶﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻣﺎﺫﺍ ﻳﴬ ﺳﻠﻄﺎﻧﻪ ﹼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٦٤‬‬
‫ﺍﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ ﺇﱃ ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ ﺍﳉﺰﺋﻴﺔ ﰲ ﺇﳚﺎﺩﻫﺎ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻐﲑﺓ ﺍﻟﺘﺎﻓﻬﺔ‪ ،‬ﻓﻬﻞ ﻳﻨﻘﺺ ﺫﻟﻚ‬
‫ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺳﻠﻄﺎﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ؟!‬
‫ﻭﺍﳉﻮﺍﺏ‪ :‬ﻛﲈ ﺃﺛﺒﺘﻨﺎ ﰲ ﻗﺴﻢ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ‪ :‬ﱠ‬
‫ﺃﻥ ﺷﺄﻥ ﺍﳊﺎﻛﻤﻴﺔ »ﺭ ﱡﺩ ﺍﳌﺪﺍﺧﻠﺔ«‬
‫ﻼ ﺣﺘﻰ ﻣﻦ ﺍﺑﻨﻪ ﺿﻤﻦ‬ ‫ﻭﺭﻓﻀﻬﺎ ﻛﻠﻴ ﹰﺎ‪ ،‬ﺑﻞ ﺇﻥ ﺃﺩﻧﻰ ﺣﺎﻛﻢ‪ ،‬ﺃﻭ ﺃﻱ ﻣﻮﻇﻒ ﺑﺴﻴﻂ ﻻ ﻳﻘﺒﻞ ﺗﺪﺧ ﹰ‬ ‫ﹸ‬
‫ﺣﺪﻭﺩ ﺣﺎﻛﻤﻴﺘﻪ‪ ،‬ﺑﻞ ﺇﻥ ﺗﻮﻫﻢ ﺍﻟﺘﺪﺧﻞ ﰲ ﺍﳊﺎﻛﻤﻴﺔ ﻗﺪ ﺩﻓﻊ ﺑﻌﺾ ﺍﻟﺴﻼﻃﲔ ﺇﱃ ﻗﺘﻞ ﺃﻭﻻﺩﻫﻢ‬
‫ﻣﻤﺎ ﻳﻈﻬﺮ ﻣﺪ￯ ﺃﺻﺎﻟﺔ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ‬‫ﺍﻷﺑﺮﻳﺎﺀ ﺭﻏﻢ ﺃﳖﻢ ﻛﺎﻧﻮﺍ ﻋﲆ ﳾﺀ ﻣﻦ ﺍﻟﺘﻘﻮ￯ ﻭﺍﻟﺼﻼﺡ‪ ،‬ﹼ‬
‫ﻣﺘﺨﺎﺻﻤﲔ ﰲ ﺗﺴﻨﻢ ﺇﺩﺍﺭﺓ‬
‫ﹶ‬ ‫‪-‬ﻗﺎﻧﻮﻥ ﺭ ﹼﺩ ﺍﳌﺪﺍﺧﻠﺔ‪ -‬ﰲ ﺍﳊﺎﻛﻤﻴﺔ‪ ،‬ﻓﻬﻮ ﹴ‬
‫ﺳﺎﺭ ﰲ ﻛﻞ ﳾﺀ ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ‬
‫ﻧﺎﺣﻴﺔ ﺻﻐﲑﺓ ﺇﱃ ﺳﻠﻄﺎﻧﹶﲔ ﻳﺘﻨﺎﺯﻋﺎﻥ ﻟﻠﺘﻔﺮﺩ ﺑﺎﻟﺴﻠﻄﺔ ﰲ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﻘﺪ ﺃﻇﻬﺮ ‪-‬ﺑﲈ ﻻ ﻳﻘﺒﻞ‬
‫ﺍﻟﺸﻚ‪ -‬ﻣﺎ ﻳﻘﺘﻀﻴﻪ ﺍﺳﺘﻘﻼﻝ ﺍﳊﺎﻛﻤﻴﺔ ﻣﻦ ﻗﺎﻧﻮﻥ »ﻣﻨﻊ ﺍﻻﺷﱰﺍﻙ«‪ ،‬ﻭﺃﻭﺿﺢ ﻧﻔﻮ ﹶﺫﻩ ﻭﻗﻮﺗﻪ ﺧﻼﻝ‬
‫ﺗﺎﺭﻳﺦ ﺍﻟﺒﴩﻳﺔ ﺍﻟﻄﻮﻳﻞ‪ ،‬ﻭﻣﺎ ﺃﺩ￯ ﺇﻟﻴﻪ ﻣﻦ ﺍﺿﻄﺮﺍﺏ ﻭﻗﺘﻞ ﻭﺗﴩﻳﺪ ﻭﺃﳖﺎﺭ ﻣﻦ ﺍﻟﺪﻣﺎﺀ ﺍﳌﻬﺮﺍﻗﺔ‪.‬‬
‫ﺗﺄﻣﻞ ﰲ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻋﺎﺟﺰ ﻋﻦ ﺇﺩﺍﺭﺓ ﻧﻔﺴﻪ ﻭﻣﻔﺘﻘﺮ ﺇﱃ ﺍﻟﺘﻌﺎﻭﻥ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‪،‬‬
‫ﻭﻻ ﻳﻤﻠﻚ ﻣﻦ ﺍﳊﺎﻛﻤﻴﺔ ﻭﺍﻵﻣﺮﻳﺔ ﹼﺇﻻ ﻇﹺ ﹰ‬
‫ﻼ ﺑﺎﻫﺘ ﹰﺎ‪ ،‬ﻓﻬﻮ ﻳﺮ ﱡﺩ ﺍﳌﺪﺍﺧﻠﺔ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ‪ ،‬ﻭﻳﻤﻨﻊ‬
‫ﺗﺪﺧﻞ ﺍﻵﺧﺮﻳﻦ ﺇﱃ ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﻭﻳﺮﻓﺾ ﻣﺸﺎﺭﻛ ﹶﺔ ﺍﻵﺧﺮﻳﻦ ﰲ ﺣﺎﻛﻤﻴﺘﻪ‪ ،‬ﻭﻳﺴﻌﻰ ﺑﲈ ﻟﺪﻳﻪ ﻣﻦ‬
‫ﹴ‬
‫ﻣﺴﺘﻮ ﻋﲆ ﻋﺮﺵ‬ ‫ﻗﻮﺓ ﻟﻠﺘﺸﺒﺚ ﺑﺎﺳﺘﻘﻼﻟﻴﺔ ﻣﻘﺎﻣﻪ‪ ،‬ﺗﺄﻣﻞ ﰲ ﻫﺬﺍ‪ ،‬ﺛﻢ ﺍﻧﻈﺮ ﺇﱃ ﺍﳊﺎﻛﻢ ﺍﳌﻄﻠﻖ ﻭﻫﻮ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﺍﻵﻣﺮ ﺍﳌﻄﻠﻖ ﻭﻫﻮ ﺍﳌﻬﻴﻤﻦ ﺑﺎﻷﻟﻮﻫﻴﺔ‪ ،‬ﻭﺍﳌﺴﺘﻘﻞ ﺍﳌﻄﻠﻖ ﺑﺎﻟﻔﺮﺩﻳﺔ ﻭﺍﻷﺣﺪﻳﺔ‪ ،‬ﻭﻫﻮ‬
‫ﺍﳌﺴﺘﻐﻨﻲ ﺍﳌﻄﻠﻖ ﺑﻘﺎﺩﺭﻳﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﺫﻟﻜﻢ ﺍﷲ ﺭﺑﻨﺎ ﺫﻭ ﺍﳉﻼﻝ‪..‬‬
‫ﻓﻜﻢ ﻳﻜﻮﻥ ﻻﺯﻣ ﹰﺎ ﻭﺿﺮﻭﺭﻳ ﹰﺎ »ﺭ ﹼﺩ ﺍﳌﺪﺍﺧﻠﺔ« ﻫﺬﻩ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻨﻊ ﺍﻻﺷﱰﺍﻙ ﻭﻃﺮﺩ‬
‫ﺍﻟﴩﻳﻚ ﰲ ﺣﺎﻛﻤﻴﺘﻪ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﻛﻢ ﻫﻮ ﻣﻦ ﻟﻮﺍﺯﻡ ﻫﺬﻩ ﺍﳊﺎﻛﻤﻴﺔ ﻭﻣﻦ ﺃﻭﺟﺐ ﻭﺟﺎﺋﺒﻬﺎ؟‬
‫ﻓﻘﺎﺭﻥ ﺍﻵﻥ ﻭﻭﺍﺯﻥ ﺑﲔ ﺣﺎﻛﻤﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺤﺪﻭﺩﺓ ﺍﻟﻀﻴﻘﺔ ﺍﳌﻔﺘﻘﺮﺓ ﺇﱃ ﺍﻵﺧﺮﻳﻦ ﻭﺣﺎﻛﻤﻴﺔ‬
‫ﺍﷲ ﺍﳌﻄﻠﻘﺔ ﺍﻟﻐﻨﻴﺔ ﺍﳌﻬﻴﻤﻨﺔ ﺍﻟﺸﺎﻣﻠﺔ‪.‬‬
‫»ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ« ﺑﺒﻌﺾ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ‬‫ﹸ‬ ‫ﺃﻣﺎ ﺍﻟﺸﻖ ﺍﻟﺜﺎﲏ ﻣﻦ ﺷﺒﻬﺘﻚ ﻭﻫﻮ ﺃﻧﻪ‪ :‬ﺇﺫﺍ ﹸﻗ ﹺﺼﺪﹶ‬
‫ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﻓﻬﻞ ﻳﻨﻘﺺ ﺫﻟﻚ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺘﻮﺟﻬﺔ ﺟﻤﻴﻌ ﹰﺎ ﺇﱃ ﺍﷲ‬
‫ﻭﺍﻟﻤﺠﺮﺍﺕ؟!‬
‫ﹼ‬ ‫ﺍﻟﻘﺪﻳﺮ‪ ،‬ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﻭﺍﻧﺘﻬﺎ ﹰﺀ ﺑﺎﻟﺴﻴﺎﺭﺍﺕ‬
‫ﻓﺎﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﺃﻥ ﺍﳋﺎﻟﻖ ﺍﳊﻜﻴﻢ ﺍﻟﻌﻠﻴﻢ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻗﺪ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺑﻤﺜﺎﺑﺔ ﺷﺠﺮﺓ‪ ،‬ﻭﺟﻌﻞ‬
‫‪٢٦٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﻛﺮﻡ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻋﺘﺒﺎﺭﻩ ﺃﲨﻊ ﺛﻤﺮﺓ ﻷﺭﺑﺎﺏ ﺍﳌﺸﺎﻋﺮ‪ ،‬ﻭﺟﻌﻞ‬
‫ﺃﺭﺑﺎﺏ ﺍﻟﺸﻌﻮﺭ ﺛﲈﺭﻫﺎ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﹼ‬
‫ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺃﻓﻀﻞ ﻣﺎ ﺗﺜﻤﺮﻩ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺑﻞ ﳘﺎ ‪-‬ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ -‬ﻧﺘﻴﺠﺔ ﺧﻠﻘﻪ ﻭﻏﺎﻳﺔ‬
‫ﻓﻄﺮﺗﻪ ﻭﺛﻤﺮﺓ ﺣﻴﺎﺗﻪ‪.‬‬
‫ﻓﻬﻞ ﻳﻤﻜﻦ ﻋﻘﻼﹰ ﳍﺬﺍ ﺍﳊﺎﻛﻢ ﺍﳌﻄﻠﻖ ﻭﺍﻵﻣﺮ ﺍﻟﻔﺮﺩ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ ،‬ﺃﻥ ﻳﺴ ﹼﻠﻢ ﺃﻣﺮ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺛﻤﺮﺓ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﺇﱃ ﻏﲑﻩ ﻣﻦ »ﺍﻷﺳﺒﺎﺏ« ﻭﻳﺴﻠﻢ ﺛﻤﺮﺓ ﺣﻴﺎﺗﻪ ‪-‬ﻭﻫﻲ ﺍﻟﺸﻜﺮ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ‪ -‬ﺇﱃ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺑﻌﺪﻣﺎ ﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﳌﻌﺮﻓﺔ ﺃﻟﻮﻫﻴﺘﻪ‪ ،‬ﻭﳌﺤﺒﺔ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻓﻬﻞ ﻳﻤﻜﻦ ﺃﻥ‬
‫ﳚﻌﻞ ﻧﺘﻴﺠﺔ ﺍﳋﻠﻖ‪ ،‬ﻭﺛﻤﺮﺓ ﺍﻟﻜﻮﻥ ﺗﺴﻘﻂ ﺑﲔ ﺃﺷﺪﺍﻕ ﻋﻔﻮﻧﺔ ﺍﻟﻌﺒﺚ؟! ﹶ‬
‫ﺣﺎﺵ ﷲ ﻭﻛﻼ‪ ،‬ﺳﺒﺤﺎﻥ‬
‫ﻋﻤﺎ ﻳﴩﻛﻮﻥ‪.‬‬
‫ﺍﷲ ﹼ‬
‫ﺛﻢ ﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﻳﺮﴇ ﺳﺒﺤﺎﻧﻪ ﺑﲈ ﳜﺎﻟﻒ ﺣﻜﻤﺘﻪ ﻭﺭﺑﻮﺑﻴﺘﻪ ﺑﺠﻌﻞ ﺑﻌﺾ ﺍﻷﺳﺒﺎﺏ‬
‫ﹺ‬
‫ﻣﻘﺼﻮﺩ ﹶﺓ ﻋﺒﺎﺩﺓ ﺍﳌﺨﻠﻮﻗﺎﺕ؟ ﻋﻠﻤ ﹰﺎ ﺑﺄﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﺃﺷﻬﺮ ﻧﻔﺴﻪ ﹼ‬
‫ﻭﻋﺮﻓﻬﺎ ﻭﺣ ﹼﺒﺒﻬﺎ ﺑﺄﻓﻌﺎﻟﻪ‬
‫ﻭﺃﻟﻄﺎﻓﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪.‬‬
‫ﺃﻥ ﻳﺪﻉ ﺗﺤ ﹼﺒﺐ ﺃﻓﻀﻞ ﳐﻠﻮﻗﺎﺗﻪ ﻭﺃﻛﻤﻠﻬﻢ ﻋﺒﻮﺩﻳﺔ‬ ‫ﻓﻜﻴﻒ ﻳﺮﴇ ﺳﺒﺤﺎﻧﻪ ‪-‬ﺑﻌﺪ ﻫﺬﺍ ﻛﻠﻪ‪ -‬ﹾ‬
‫ﻭﺷﻜﺮ ﹰﺍ ﻭﺣﻤﺪ ﹰﺍ ﺇﱃ ﻏﲑﻩ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﻛﻴﻒ ﻳﺴﻤﺢ ﳌﺨﻠﻮﻗﺎﺗﻪ ﺃﻥ ﺗﻨﺴﺎﻩ ﺑﻌﺪ ﺃﻥ ﺃﻇﻬﺮ ﺑﺄﻓﻌﺎﻟﻪ‬
‫ﻣﻘﺎﺻﺪﻩ ﺍﻟﺴﺎﻣﻴﺔ ﰲ ﺍﻟﻜﻮﻥ‪ :‬ﻭﻫﻲ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﺛﻢ ﻋﺒﺎﺩﺗﻪ؟ ﹶ‬
‫ﺣﺎﺵ ﻭﻛﻼ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﺍﷲ ﻋﲈ ﻳﻘﻮﻟﻮﻥ‬
‫ﻋﻠﻮ ﹰﺍ ﻛﺒﻴﺮ ﹰﺍ‪.‬‬
‫ﻣﺎﺫﺍ ﺗﻘﻮﻝ ﺃﳞﺎ ﺍﻟﺼﺪﻳﻖ ﺑﺎﻟﺬﻱ ﺳﻤﻌﺘﻪ ﺁﻧﻔ ﹰﺎ؟‬
‫ﺃﻇﻬﺮﺕ ﱄ ﰲ‬
‫ﹶ‬ ‫ﻭﺇﺫﺍ ﺑﻪ ﳚﻴﺐ ﻓﻴﻘﻮﻝ‪ :‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﹶﺳ ﹼﻬﻞ ﱄ ﹶﺣ ﱠﻞ ﻫﺎﺗﲔ ﺍﻟﺸﺒﻬﺘﲔ‪ ،‬ﻓﻘﺪ‬
‫ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ‪ ،‬ﺍﳌﻌﺒﻮﺩ ﺍﳊﻖ ﻭﺍﳌﺴﺘﺤﻖ ﻟﻠﻌﺒﺎﺩﺓ ﻭﺣﺪﻩ‪ ،‬ﺩﻟﻴﻠﲔ ﻗﻮﻳﲔ ﺳﺎﻃﻌﲔ ﻻ ﻳﻤﻜﻦ ﺇﻧﻜﺎﺭﳘﺎ‪،‬‬
‫ﻭﻫﻞ ﻳﻨﻜﺮ ﺿﻮﺀ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻨﻬﺎﺭ ﹼﺇﻻ ﻣﻜﺎﺑﺮ ﻣﻌﺎﻧﺪ؟!‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٦٦‬‬

‫ﺍﳋﺎﲤﺔ‬
‫ﻳﻘﻮﻝ »ﺭﺟﻞ ﺍﻟﻄﺒﻴﻌﺔ« ﻭﻗﺪ ﺗﺮﻙ ﻭﺭﺍﺀﻩ ﻓﻜﺮﻩ ﻭﺗﺼﻮﺭﺍﺗﻪ‪ ،‬ﻭﺩﺧﻞ »ﺣﻈﲑﺓ ﺍﻹﻳﲈﻥ« ﺑﻔﻜﺮ‬
‫ﺇﻳﲈﲏ ﺟﺪﻳﺪ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ‪ ..‬ﺃﺷﻬﺪ ﹼ‬
‫ﺃﻥ ﺷﺒﻬﺎﰐ ﻗﺪ ﺯﺍﻟﺖ ﻛﻠﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﻣﺎﺯﺍﻝ ﰲ ﺍﻟﻨﻔﺲ ﻣﺎ ﳛﲑﲏ ﻭﻳﺜﲑ ﺍﳌﺰﻳﺪ‬
‫ﻣﻦ ﻫﻮﺍﺟﴘ‪ ،‬ﳑﺎ ﻳﺮﺩ ﻋﲆ ﺧﺎﻃﺮﻱ ﻣﻦ ﺃﺳﺌﻠﺔ ﻻ ﺃﻋﺮﻑ ﺟﻮﺍﺑ ﹰﺎ ﻋﻨﻬﺎ‪.‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ‪ :‬ﻧﺴﻤﻊ ﻣﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﻜﺴﺎﱃ ﺍﳌﺘﻘﺎﻋﺴﲔ ﻋﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﻣﻦ ﺗﺎﺭﻛﻲ‬
‫ﺍﻟﺼﻼﺓ ﺑﺨﺎﺻﺔ‪ ،‬ﺃﳖﻢ ﻳﻘﻮﻟﻮﻥ‪:‬‬
‫ﻣﺎ ﺣﺎﺟﺔ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪-‬ﺍﻟﻐﻨﻲ ﺑﺬﺍﺗﻪ‪ -‬ﺇﱃ ﻋﺒﺎﺩﺗﻨﺎ ﺣﺘﻰ ﻳﺰﺟﺮﻧﺎ ﰲ ﹸﻣﺤﻜﻢ ﻛﺘﺎﺑﻪ‬
‫ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﻳﺘﻮ ﹼﻋﺪﻧﺎ ﺑﺄﺷﺪ ﺍﻟﻌﺬﺍﺏ ﰲ ﻧﺎﺭ ﺟﻬﻨﻢ‪ ،‬ﻓﻜﻴﻒ ﻳﺘﺴﺎﻭﻕ ﻫﺬﺍ ﺍﻷﺳﻠﻮﺏ ‪-‬ﺍﻟﺘﻬﺪﻳﺪﻱ‬
‫ﺍﻟﺼﺎﻋﻖ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﳋﻄﺄ ﺍﳉﺰﺋﻲ ﺍﻟﺘﺎﻓﻪ‪ -‬ﻣﻊ ﺃﺳﻠﻮﺑﻪ ﺍﻹﻋﺠﺎﺯﻱ ﺍﻟﻠﲔ ﺍﳍﺎﺩﺉ ﺍﻟﺮﻗﻴﻖ ﰲ‬
‫ﺍﳌﻮﺍﺿﻊ ﺍﻷﺧﺮ￯؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺣﻘ ﹰﺎ ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪-‬ﺍﻟﻐﻨﻲ ﺑﺬﺍﺗﻪ‪ -‬ﻻ ﺣﺎﺟﺔ ﻟﻪ ﻗﻂ ﺇﱃ ﻋﺒﺎﺩﺗﻚ ﺃﻧﺖ‬
‫‪-‬ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ‪ -‬ﺑﻞ ﻫﻮ ﺳﺒﺤﺎﻧﻪ ﻻ ﺣﺎﺟﺔ ﻟﻪ ﻟﴚﺀ ﻗﻂ‪ ،‬ﻭﻟﻜﻨﻚ ﺃﻧﺖ ﺍﳌﺤﺘﺎﺝ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺃﻧﺖ‬
‫ﻣﻌﻨﻰ‪ ،‬ﻭﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺍﻟﺒﻠﺴﻢ ﺍﻟﺸﺎﰲ ﳉﺮﺍﺣﺎﺕ ﺭﻭﺣﻚ‪ ،‬ﻭﺃﻭﺟﺎﻉ‬
‫ﹰ‬ ‫ﻣﺮﻳﺾ‬
‫ﹲ‬ ‫ﺍﳌﻔﺘﻘﺮ ﺇﻟﻴﻬﺎ‪ .‬ﻓﺄﻧﺖ‬
‫ﺫﺍﺗﻚ‪ ،‬ﻭﻗﺪ ﺃﺛﺒﺘﻨﺎ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﰲ ﻋﺪﻳﺪ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ‪.‬‬
‫ﻣﺮﻳﺾ ﻃﺒﻴﺒ ﹰﺎ ﺭﺣﻴﻤ ﹰﺎ ﻳﺸﻔﻖ ﻋﻠﻴﻪ ﻭﻳﴫ ﻋﻠﻴﻪ ﻟﻴﺘﻨﺎﻭﻝ ﺩﻭﺍ ﹰﺀ ﺷﺎﻓﻴ ﹰﺎ ﳜﺺ‬
‫ﺗﹸﺮ￯ ﻟﻮ ﺧﺎﻃﺐ ﹲ‬
‫ﻋﻠﻲ ﻫﺬﺍ‬
‫ﺗﻠﺢ ﹼ‬
‫ﻣﺮﺿﻪ‪ ،‬ﻟﻮ ﺧﺎﻃﺒﻪ ﲡﺎﻩ ﺇﴏﺍﺭﻩ ﻋﻠﻴﻪ ﻗﺎﺋﻼﹰ‪ :‬ﻣﺎ ﺣﺎﺟﺘﻚ ﺃﻧﺖ ﺇﱃ ﻫﺬﺍ ﺍﻟﺪﻭﺍﺀ ﺣﺘﻰ ﹼ‬
‫ﺍﻹﳊﺎﺡ ﺍﻟﺸﺪﻳﺪ ﺑﺘﻨﺎﻭﻝ ﺍﻟﺪﻭﺍﺀ؟ ﺃﻻ ﻳﻔﻬﻢ ﻣﻦ ﻛﻼﻣﻪ ﻣﺪ￯ ﺗﻔﺎﻫﺘﻪ ﻭﺳﺨﻔﻪ ﻭﻏﺒﺎﺀ ﻣﻨﻄﻘﻪ؟‬
‫ﹴ‬
‫ﺑﻌﻘﺎﺏ ﺃﻟﻴﻢ‪ ،‬ﻓﺈﻟﻴﻚ‬ ‫ﺃﻣﺎ ﻧﺬﻳﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﻴﲈ ﳜﺺ ﺗﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ ﻭﲥﺪﻳﺪﻩ ﺍﳌﺨﻴﻒ‬
‫ﹴ‬
‫ﺑﻌﻘﺎﺏ‬ ‫ﻼ ﻳﺮﺗﻜﺐ ﺟﺮﻳﻤ ﹰﺔ ﲤﺲ ﺣﻘﻮﻕ ﺍﻵﺧﺮﻳﻦ‬ ‫ﺃﻥ ﺳﻠﻄﺎﻧ ﹰﺎ ﻳﻌﺎﻗﺐ ﺷﺨﺼ ﹰﺎ ﺳﺎﻓ ﹰ‬
‫ﺗﻔﺴﲑﻩ‪ :‬ﻓﻜﲈ ﱠ‬
‫ﺻﺎﺭ ﹴﻡ ﻷﺟﻞ ﺍﳊﻔﺎﻅ ﻋﲆ ﺣﻘﻮﻕ ﺭﻋﺎﻳﺎﻩ‪ ،‬ﻛﺬﻟﻚ ﺳﻠﻄﺎﻥ ﺍﻷﺯﻝ ﻭﺍﻷﺑﺪ ﻳﻌﺎﻗﺐ ﺗﺎﺭﻙ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﻭﺍﻟﺼﻼﺓ ﻋﻘﺎﺑ ﹰﺎ ﺻﺎﺭﻣ ﹰﺎ‪ ،‬ﻷﻧﻪ ﻳﺘﺠﺎﻭﺯ ﺗﺠﺎﻭﺯ ﹰﺍ ﺻﺎﺭﺧ ﹰﺎ ﻋﲆ ﺣﻘﻮﻕ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﻳﻈﻠﻤﻬﺎ ﻇﻠﻤ ﹰﺎ‬
‫‪٢٦٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻣﻌﻨﻮﻳ ﹰﺎ ﺑﺸﻌ ﹰﺎ ﻭﳞﻀﻢ ﺣﻘﻮﻗﻬﺎ ﻫﻀﻤ ﹰﺎ ﻣﺠﺤﻔ ﹰﺎ‪ ،‬ﺗﻠﻚ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﺘﻲ ﻫﻲ ﺭﻋﺎﻳﺎﻩ ﻭﺧﻠﻘﻪ‪ .‬ﻭﺫﻟﻚ‬
‫ﻷﻥ ﻛﲈﻻﲥﺎ ﺗﺘﻈﺎﻫﺮ ﻋﲆ ﺻﻮﺭﺓ ﺗﺴﺒﻴﺢ ﻭﻋﺒﺎﺩﺓ ﰲ ﻭﺟﻬﻬﺎ ﺍﳌﺘﻮﺟﻪ ﺇﱃ ﺍﻟﺒﺎﺭﺉ ﺍﳊﻜﻴﻢ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻓﺘﺎﺭﻙ ﺍﻟﻌﺒﺎﺩﺓ ﻻ ﻳﺮ￯ ﻋﺒﺎﺩﺓ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﻟﻦ ﻳﺮﺍﻫﺎ‪ ،‬ﺑﻞ ﻳﻨﻜﺮﻫﺎ ﻭﰲ ﻫﺬﺍ ﺑﺨﺲ ﻋﻈﻴﻢ ﻟﻘﻴﻤﺔ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﺘﻲ ﹼ‬
‫ﻛﻞ ﻣﻨﻬﺎ ﻣﻜﺘﻮﺏ ﺳﺎ ﹴﻡ ﺻﻤﺪﺍﲏ‪ ،‬ﻗﺪ ﹼ‬
‫ﺧﻂ ﺑﺂﻳﺎﺕ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﺘﺴﺒﻴﺢ ﻭﻫﻮ ﻣﺘﻮﺟﻪ‬
‫ﺑﺂﻳﺎﺗﻪ ﻭﺗﺴﺒﻴﺤﻪ ﻧﺤﻮ ﺍﳌﻮﺟﺪ ﺍﳋﺎﻟﻖ ﹼ‬
‫ﺟﻞ ﻭﻋﻼ‪ ..‬ﻭﻛﻞ ﻣﻨﻬﺎ ‪-‬ﺃﻳﻀ ﹰﺎ‪ -‬ﻣﺮﺁﺓ ﻟﺘﺠﲇ ﺍﻷﺳﲈﺀ ﺍﻟﺮﺑﺎﻧﻴﺔ‬
‫ﺍﳌﺸﻌﺔ ﺑﺎﻷﻧﻮﺍﺭ‪ ..‬ﻓﻴﻨﺰﻝ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ‪-‬ﲠﺬﺍ ﺍﻹﻧﻜﺎﺭ‪ -‬ﻣﻦ ﻣﻘﺎﻣﻬﺎ ﺍﻟﺮﻓﻴﻊ ﺍﻟﺴﺎﻣﻲ‪ ،‬ﻭﻻ ﻳﺮ￯‬
‫ﰲ ﻭﺟﻮﺩﻫﺎ ﺳﻮ￯ ﺍﻟﻌﺒﺚ ﺍﳋﺎﱄ ﻣﻦ ﺍﳌﻌﻨﻰ‪ ،‬ﻭﳚﺮﺩﻫﺎ ﻣﻦ ﻭﻇﺎﺋﻔﻬﺎ ﺍﳋﻠﻘﻴﺔ‪ ،‬ﻭﻳﻈﻨﻬﺎ ﺷﻴﺌ ﹰﺎ ﻫﺎﻣﺪ ﹰﺍ‬
‫ﺿﺎﺋﻌ ﹰﺎ ﻻ ﺃﳘﻴﺔ ﻟﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﺬﻟﻚ ﻗﺪ ﺍﺳﺘﻬﺎﻥ ﺑﺎﳌﻮﺟﻮﺩﺍﺕ ﻭﺍﺳﺘﺨﻒ ﲠﺎ‪ ،‬ﻭﺃﻫﺎﻥ ﻛﺮﺍﻣﺘﻬﺎ ﻭﺃﻧﻜﺮ‬
‫ﻛﲈﻻﲥﺎ‪ ،‬ﻭﺗﻌﺪ￯ ﻋﲆ ﻣﺼﺪﺍﻗﻴﺔ ﻭﺟﻮﺩﻫﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻛﻞ ﺇﻧﺴﺎﻥ ﺇﻧﲈ ﻳﻨﻈﺮ ﺇﱃ ﺍﻟﻜﻮﻥ ﺑﻤﻨﻈﺎﺭﻩ ﺍﳋﺎﺹ ﻭﻋﲆ ﻭﻓﻖ ﻣﺎ ﺗﺼﻮﺭﻩ ﻟﻪ ﻣﺮﺁﺗﻪ‬
‫ﺍﳋﺎﺻﺔ‪ ،‬ﻓﻠﻘﺪ ﺧﻠﻘﻪ ﺍﻟﺒﺎﺭﺉ ﺍﳌﺼﻮﺭ ﺳﺒﺤﺎﻧﻪ ﻋﲆ ﺻﻮﺭﺓ ﻳﺴﺘﻄﻴﻊ ﻗﻴﺎﺱ ﺍﻟﻜﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻳﺰﻧﻪ‬
‫ﺑﻤﻴﺰﺍﳖﺎ‪ .‬ﻓﻤﻨﺤﻪ ﻋﺎﻟﻤ ﹰﺎ ﺧﺎﺻ ﹰﺎ ﺑﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻈﻴﻢ ﻓﻴﺼﻄﺒﻎ ﻋﺎﳌﻪ ﺍﳋﺎﺹ ﺑﺤﺴﺐ ﻣﺎ ﻳﻌﺘﻘﺪﻩ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻋﻘﻴﺪﺓ ﰲ ﻗﻠﺒﻪ‪.‬‬
‫ﻓﺎﻹﻧﺴﺎﻥ ﺍﳊﺰﻳﻦ ﺍﻟﻴﺎﺋﺲ ﺍﻟﺒﺎﻛﻲ ﻳﺮ￯ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺑﺎﻛﻴﺔ ﺑﺎﺋﺴﺔ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﺴﻌﻴﺪ ﺍﳉﺬﻻﻥ‬
‫ﻳﺮﺍﻫﺎ ﻣﺒﺘﺴﻤﺔ ﺿﺎﺣﻜﺔ ﻭﻣﴪﻭﺭﺓ‪.‬‬
‫ﻛﺬﻟﻚ ﺍﻟﺬﻱ ﻳﺆﺩﻱ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻷﺫﻛﺎﺭ ﺑﺼﻮﺭﺓ ﺟﺎ ﹼﺩﺓ ﻭﺑﺸﻌﻮﺭ ﺗﺎﻡ ﻭﺑﺘﻔﻜﺮ ﻭﺗﺄﻣﻞ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻳﻜﺸﻒ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﻋﺒﺎﺩﺓ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺗﺴﺎﺑﻴﺤﻬﺎ ﺑﻞ ﻗﺪ ﻳﺮﺍﻫﺎ ﻭﻫﻲ ﺣﻘﻴﻘﺔ ﻣﻮﺟﻮﺩﺓ ﺛﺎﺑﺘﺔ‪ ،‬ﺃﻣﺎ‬
‫ﺍﻟﺬﻱ ﻳﱰﻙ ﺍﻟﻌﺒﺎﺩﺓ ﻏﺎﻓﻼﹰ ﺃﻭ ﻣﻨﻜﺮ ﹰﺍ ﳍﺎ ﻓﺈﻧﻪ ﻳﺘﻮﻫﻢ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺗﻮﻫﻤ ﹰﺎ ﺧﺎﻃﺌ ﹰﺎ ﺟﺪ ﹰﺍ ﻭﻣﻨﺎﻓﻴ ﹰﺎ ﻛﻠﻴ ﹰﺎ‬
‫ﻭﻣﺨﺎﻟﻔ ﹰﺎ ﳐﺎﻟﻔﺔ ﺗﺎﻣﺔ ﳊﻘﻴﻘﺔ ﻛﲈﻻﲥﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﺘﻌﺪﻳ ﹰﺎ ﻋﲆ ﺣﻘﻮﻗﻬﺎ ﹰ‬
‫ﻣﻌﻨﻰ‪.‬‬
‫ﺯﺩ ﻋﲆ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺗﺎﺭﻙ ﺍﻟﺼﻼﺓ ﻳﻈﻠﻢ ﻧﻔﺴﻪ ﻛﺬﻟﻚ ﺑﱰﻛﻪ ﺍﻟﺼﻼﺓ‪ ،‬ﺣﻴﺚ ﺇﻧﻪ ﻏﲑ ﻣﺎﻟﻚ‬
‫ﻟﺬﺍﺕ ﻧﻔﺴﻪ‪ ،‬ﻓﻬﻲ ‪-‬ﺃﻱ ﺍﻟﻨﻔﺲ‪ -‬ﻋﺒﺪﹲ ﳑﻠﻮﻙ ﻟﺪ￯ ﻣﺎﻟﻜﻬﺎ ﻭﻣﻮﻻﻫﺎ ﻭﺧﺎﻟﻘﻬﺎ ﻭﻓﺎﻃﺮﻫﺎ‪ ،‬ﻟﺬﺍ ﻳﻨﺬﺭﻩ‬
‫ﺣﻖ ﻋﺒﺪﻩ ﺫﺍﻙ ﻣﻦ ﻧﻔﺴﻪ ﺍﻷ ﹼﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ‬ ‫ﻣﻮﻻﻩ ﺍﳊﻖ ﺇﻧﺬﺍﺭ ﹰﺍ ﺷﺪﻳﺪ ﹰﺍ ﻭﳞﺪﺩﻩ ﺑﻌﻨﻒ ﻟﻴﺄﺧﺬ ﹼ‬
‫ﻋﻦ ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﺗﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺘﻲ ﻫﻲ ﻧﺘﻴﺠﺔ ﺧﻠﻘﺘﻪ ﻭﻏﺎﻳﺔ ﻓﻄﺮﺗﻪ ﻳﻜﻮﻥ ﻣﺘﺠﺎﻭﺯ ﹰﺍ ﺣﺪﹼ ﻩ ﲡﺎﻩ ﺍﳊﻜﻤﺔ‬
‫ﺍﻹﳍﻴﺔ ﻭﺍﳌﺸﻴﺌﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﻟﺬﺍ ﻳﻌﺎﻗﺐ ﻋﲆ ﻫﺬﺍ ﻋﻘﺎﺑ ﹰﺎ ﺷﺪﻳﺪ ﹰﺍ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٦٨‬‬
‫ﻧﺤﺼﻞ ﳑﺎ ﺗﻘﺪﻡ‪ :‬ﺃ ﱠﻥ ﺗﺎﺭﻙ ﺍﻟﻌﺒﺎﺩﺓ ﻣﺜﻠﲈ ﺃﻧﻪ ﻳﻈﻠﻢ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﳑﻠﻮﻙ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﻋﺒﺪﻩ ﻓﻬﻮ ﻳﺘﻌﺪ￯ ﻋﲆ ﺣﻘﻮﻕ ﻛﲈﻻﺕ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﻳﻈﻠﻤﻬﺎ ﺃﻳﻀ ﹰﺎ‪ .‬ﻧﻌﻢ‪ ،‬ﻓﻜﲈ ﱠ‬
‫ﺃﻥ ﺍﻟﻜﻔﺮ ﺍﺳﺘﻬﺎﻧﺔ‬
‫ﻭﲡﺎﻭﺯ ﻋﲆ ﺍﳊﻜﻤﺔ‬
‫ﹲ‬ ‫ﻓﺘﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻧﻜﺎﺭ ﻟﻜﲈﻻﺕ ﺍﻟﻜﺎﺋﻨﺎﺕ‪،‬‬ ‫ﹸ‬ ‫ﺑﺎﳌﻮﺟﻮﺩﺍﺕ ﻭﺍﺳﺘﺨﻔﺎﻑ ﲠﺎ‪،‬‬
‫ﺍﻹﳍﻴﺔ‪ ،‬ﻟﺬﺍ ﻳﺴﺘﺤﻖ ﺗﺎﺭﻛﻬﺎ ﺗﻬﺪﻳﺪ ﹰﺍ ﻋﻨﻴﻔ ﹰﺎ‪ ،‬ﻭﻋﻘﺎﺑ ﹰﺎ ﺻﺎﺭﻣ ﹰﺎ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﳜﺘﺎﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﹸﺃﺳﻠﻮﺏ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻹﻧﺬﺍﺭ ﻟ ﹸﻴ ﹶﻌ ﹼﺒﺮ ﻋﻦ ﻫﺬﺍ ﺍﻻﺳﺘﺤﻘﺎﻕ‬
‫ﻭﻋﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔ ﹰﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻷﺳﻠﻮﺏ ﺣﻘ ﹰﺎ ﻭﻣﻄﺎﺑﻘ ﹰﺎ ﺗﻤﺎﻣ ﹰﺎ ﳌﻘﺘﴣ ﺍﳊﺎﻝ ﺍﻟﺬﻱ‬
‫ﻫﻮ ﺍﻟﺒﻼﻏﺔ ﺑﻌﻴﻨﻬﺎ‪.‬‬
‫ﻑ‬ ‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ‪ :‬ﻳﻘﻮﻝ ﺻﺎﺣﺒﻨﺎ ﺍﻟﺬﻱ ﻧﺒﺬ ﻓﻜﺮﺓ »ﺍﻟﻄﺒﻴﻌﺔ« ﻭﺗﱪﺃ ﻣﻨﻬﺎ‪ ،‬ﹶ‬
‫ﻭﺷ ﹸﺮ ﹶ‬
‫ﺑﺎﻹﻳﲈﻥ ﺑﺎﷲ‪:‬‬
‫ﺇﻥ ﺍﻧﻘﻴﺎﺩ ﻛﻞ ﻣﻮﺟﻮﺩ‪ ،‬ﰲ ﻛﻞ ﺷﺄﻥ ﻣﻦ ﺷﺆﻭﻧﻪ‪ ،‬ﻭﰲ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺟﺰﺋﻴﺎﺗﻪ‪ ،‬ﻭﰲ ﻛﻞ ﻣﺎ‬ ‫ﱠ‬
‫ﻳﻘﻮﻡ ﺑﻪ ﻭﻳﻨﺠﺰﻩ‪ ،‬ﺍﻧﻘﻴﺎﺩ ﹰﺍ ﻣﻄﻠﻘ ﹰﺎ ﻟﻠﻤﺸﻴﺌﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﻫﻮ ﺣﻘﻴﻘﺔ ﻋﻈﻴﻤﺔ ﺟﻠﻴﻠﺔ‪ ،‬ﻓﻬﻲ‬
‫ﻟﻌﻈﻤﺘﻬﺎ ﻭﺳﻌﺘﻬﺎ ﻻ ﺗﺴﺘﻮﻋﺒﻬﺎ ﺃﺫﻫﺎﻧﻨﺎ ﺍﻟﻜﻠﻴﻠﺔ ﺍﻟﻘﺎﴏﺓ‪ ،‬ﻋﻠﻤ ﹰﺎ ﺃﻧﻨﺎ ﻧﻄﺎﻟﻊ ﻋﻴﺎﻧ ﹰﺎ ﻭﻓﺮ ﹰﺓ ﻣﺘﻨﺎﻫﻴ ﹰﺔ ﻣﻦ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﺳﻬﻮﻟﺔ ﻣﻄﻠﻘﺔ ﰲ ﺧﻠﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻗﺪ ﲢﻘﻖ ﺃﻥ »ﺍﻟﺴﻬﻮﻟﺔ ﰲ ﺍﻹﳚﺎﺩ« ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ‬
‫ﻣﺴﺘﻠﺰﻣﺎﺕ »ﺍﻟﻮﺣﺪﺍﻧﻴﺔ« ﺑﲈ ﺃﻗﻤﺘﻤﻮﻩ ﻣﻦ ﺑﺮﺍﻫﲔ ﻭﺣﺠﺞ ﻗﺎﻃﻌﺔ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﻗﺪ ﻗﺮﺭ ﺍﻟﺴﻬﻮﻟﺔ ﺍﳌﻄﻠﻘﺔ ﴏﺍﺣﺔ ﰲ ﺁﻳﺎﺕ ﻛﺮﻳﻤﺔ ﻛﺜﲑﺓ ﺃﻣﺜﺎﻝ‪:‬‬
‫﴿‪) ﴾ â á à ß Þ Ý Ü‬ﻟﻘﲈﻥ‪.(٢٨ :‬‬

‫﴿ ‪) ﴾ « ª © ¨ § ¦ ¥ ¤ £‬ﺍﻟﻨﺤﻞ‪.(٧٧ :‬‬

‫ﻛﻞ ﺫﻟﻚ ﳚﻌﻞ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻌﻈﻴﻤﺔ »ﺳﻬﻮﻟﺔ ﺍﻹﳚﺎﺩ« ﻣﺴﺄﻟﺔ ﻣﻘﺒﻮﻟﺔ ﺟﺪ ﹰﺍ ﻭﻣﺴﺘﺴﺎﻏﺔ‬
‫ﺳﺮ ﻫﺬﻩ ﺍﻟﺴﻬﻮﻟﺔ ﻳﺎ ﺗﺮ￯ ﻭﻣﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﻭﺭﺍﺋﻬﺎ؟‬ ‫ﻋﻘ ﹰ‬
‫ﻼ‪ ،‬ﻓﺄﻳﻦ ﻳﻜﻤﻦ ﱡ‬
‫ﺍﻟﺴﺮ ﻭﺿﻮﺣ ﹰﺎ ﺗﺎ ﹼﻣ ﹰﺎ ﻭﻣﻘﻨﻌ ﹰﺎ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﻌﴩﻳﻦ« ﻋﻨﺪ‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻟﻘﺪ ﻭﺿﺢ ﺫﻟﻚ ﹼ‬
‫ﴍﺣﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ﴾¿ ¾ ½ ¼ » ﴿ :‬ﺑﲈ ﻳﻔﻲ ﺑﺎﻟﻐﺮﺽ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﰲ ﺫﻳﻠﻪ‪،‬‬
‫ﺣﻴﺚ ﺟﺎﺀ ﺍﻟﺘﻮﺿﻴﺢ ﻭﺍﻓﻴ ﹰﺎ ﻭﺷﺎﻓﻴ ﹰﺎ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻣﻘﻨﻌ ﹰﺎ ﺑﺎﻟﺪﻟﻴﻞ ﻭﺍﻟﱪﻫﺎﻥ ﻭﺍﻹﺛﺒﺎﺕ ﺍﻟﻘﺎﻃﻊ‪،‬‬
‫ﻭﺧﻼﺻﺘﻪ‪:‬‬
‫‪٢٦٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺃﻧﻪ ﻋﻨﺪﻣﺎ ﻳﺴﻨﺪ ﺇﳚﺎﺩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﲨﻴﻌﻬﺎ ﺇﱃ ﺍﻟﺼﺎﻧﻊ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻳﺴﻬﻞ ﺍﻷﻣﺮ ﻛﺴﻬﻮﻟﺔ ﺇﳚﺎﺩ‬
‫ﻳﺼﻌﺐ ‪-‬ﻋﲆ ﻫﺬﻩ ﺍﻟﻜﺜﺮﺓ‪ -‬ﺃﻣﺮ ﺇﳚﺎﺩ ﳐﻠﻮﻕ ﻭﺍﺣﺪ ﺑﻘﺪﺭ‬
‫ﹸ‬ ‫ﳐﻠﻮﻕ ﻭﺍﺣﺪ‪ ،‬ﺑﻴﻨﲈ ﺇﺫﺍ ﹸﺃﺳﻨﺪ ﻟﻠﻜﺜﺮﺓ‬
‫ﻼ ﻛﺨﻠﻖ ﺷﺠﺮﺓ‪..‬‬ ‫ﺻﻌﻮﺑﺔ ﺇﳚﺎﺩ ﲨﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ..‬ﻓﻴﻜﻮﻥ ﺧﻠﻖ ﺑﺬﺭﺓ ﻭﺍﺣﺪﺓ ﺻﻌﺒ ﹰﺎ ﻭﻣﺸﻜ ﹰ‬
‫ﻭﻟﻜﻦ ﺇﺫﺍ ﹸﺃﺳﻨﺪ »ﺍﻹﳚﺎﺩ« ﺇﱃ ﺻﺎﻧﻌﻪ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻳﺴﻬﻞ ﺍﻷﻣﺮ ﺣﺘﻰ ﻳﺼﺒﺢ ﺇﳚﺎﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ‬
‫ﻛﻠﻬﺎ ﻛﺈﳚﺎﺩ ﺷﺠﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﻟﺸﺠﺮﺓ ﻛﺎﻟﺒﺬﺭﺓ‪ ،‬ﻭﺍﳉﻨﺔ ﻛﺎﻟﺮﺑﻴﻊ‪ ،‬ﻭﺍﻟﺮﺑﻴﻊ ﻛﺎﻟﺰﻫﺮﺓ‪ ،‬ﻓﺎﻷﻣﺮ ﻳﺴﻬﻞ‬
‫ﻭﻳﻜﻮﻥ ﻫﻴﻨ ﹰﺎ‪.‬‬
‫ﻭﺳﻨﺸﲑ ﻫﻨﺎ ﺇﺷﺎﺭﺓ ﳐﺘﴫﺓ ﺇﱃ ﺩﻟﻴﻞ ﺃﻭ ﺩﻟﻴﻠﲔ ﻣﻦ ﺑﲔ ﻣﺌﺎﺕ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﺃﻭﺿﺤﻨﺎﻫﺎ‬
‫ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯‪ ،‬ﺗﻠﻚ ﺍﻷﺩﻟﺔ ﺍﻟﺘﻲ ﺗﺒﲔ ﻣﺎ ﻳﺪﻭﺭ ﻣﻦ ﺍﻷﴎﺍﺭ ﹺ‬
‫ﻭﺍﳊﻜﻢ ﺍﻟﻜﺎﻣﻨﺔ ﻓﻴﲈ‬
‫ﻧﺸﺎﻫﺪﻩ ﻣﻦ ﻭﻓﺮﺓ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﺘﻲ ﻻ ﺣﴫ ﳍﺎ ﻭﺭﺧﺼﻬﺎ‪ ،‬ﻭﻛﺜﺮﺓ ﺃﻓﺮﺍﺩ ﻛﻞ ﻧﻮﻉ ﻣﻨﻬﺎ‪ ،‬ﻭﻭﺭﻭﺩﻫﺎ‬
‫ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻣﻨﺘﻈﻤ ﹰﺔ‪ ،‬ﻣﺘﻘﻨ ﹰﺔ‪ ،‬ﻭﺑﻜﻞ ﺳﻬﻮﻟﺔ ﻭﻳﴪ‪.‬‬
‫ﻣﺜﺎﻝ ﻫﺬﺍ‪ :‬ﺇﻥ ﺇﺩﺍﺭﺓ ﻣﺎﺋﺔ ﺟﻨﺪﻱ ﲢﺖ ﺇﻣﺮﺓ ﺿﺎﺑﻂ ﻭﺍﺣﺪ‪ ،‬ﺃﺳﻬﻞ ﺑﲈﺋﺔ ﺿﻌﻒ ﻣﻦ‬
‫ﺇﺩﺍﺭﺓ ﺟﻨﺪﻱ ﻭﺍﺣﺪ ﲢﺖ ﺇﻣﺮﺓ ﻣﺎﺋﺔ ﺿﺎﺑﻂ‪ .‬ﻭﻋﻨﺪﻣﺎ ﹸﻳﻮ ﹶﺩ ﹸﻉ ﹸ‬
‫ﺃﻣﺮ ﲡﻬﻴﺰ ﺟﻴﺶ ﻛﺎﻣﻞ ﺑﺎﻟﻠﻮﺍﺯﻡ‬
‫ﺍﻟﻌﺴﻜﺮﻳﺔ‪ ،‬ﻣﻦ ﻣﺮﻛﺰ ﻭﺍﺣﺪ‪ ،‬ﻭﺑﻘﺎﻧﻮﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻦ ﻣﺼﻨ ﹴﻊ ﻭﺍﺣﺪ‪ ،‬ﺇﱃ ﹴ‬
‫ﺃﻣﺮ ﻳﺼﺪﺭﻩ ﻗﺎﺋﺪ ﻭﺍﺣﺪ‪،‬‬
‫ﻓﺈﻥ ﺫﻟﻚ ﻳﻜﻮﻥ ﺳﻬ ﹰ‬
‫ﻼ ﻭﻫﻴﻨ ﹰﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻜﻤﻴﺔ ﻭﺍﻟﻮﻓﺮﺓ‪ ،‬ﺑﺴﻬﻮﻟﺔ ﲡﻬﻴﺰ ﺟﻨﺪﻱ ﻭﺍﺣﺪ‪ .‬ﺑﻴﻨﲈ‬
‫ﻳﻜﻮﻥ ﺇﻳﺪﺍﻉ ﺃﻣﺮ ﲡﻬﻴﺰ ﺟﻨﺪﻱ ﻭﺍﺣﺪ ﺑﺎﻟﻠﻮﺍﺯﻡ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻣﻦ ﻣﺮﺍﻛﺰ ﻣﺘﻌﺪﺩﺓ ﻭﻣﺼﺎﻧﻊ‬
‫ﻼ ﻭﺻﻌﺒ ﹰﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻜﻤﻴﺔ ﻭﺍﻟﻮﻓﺮﺓ ﺃﻳﻀ ﹰﺎ ﺑﺼﻌﻮﺑﺔ ﲡﻬﻴﺰ‬‫ﻣﺘﻌﺪﺩﺓ‪ ،‬ﺇﱃ ﻗﻮﺍﺩ ﻋﺪﻳﺪﻳﻦ ﻣﺸﻜ ﹰ‬
‫ﺟﻴﺶ ﻛﺎﻣﻞ‪ .‬ﺇﺫ ﻳﻨﺒﻐﻲ ﻋﻨﺪﺋﺬ ﻭﺟﻮﺩ ﻣﺼﺎﻧﻊ ﻛﺜﲑﺓ ﻟﻠﺘﺠﻬﻴﺰﺍﺕ ﺑﻌﺪﺩ ﻣﺎ ﻳﻠﺰﻡ ﺟﻴﺸ ﹰﺎ ﻛﺎﻣ ﹰ‬
‫ﻼ‪،‬‬
‫ﻷﺟﻞ ﲡﻬﻴﺰ ﺍﳉﻨﺪﻱ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﻭﻳﺸﺎﻫﺪ ﺃﻳﻀ ﹰﺎ ﺃﻥ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﺍﻟﺘﻲ ﺗﺘﺰﻭﺩ ﺑﺎﳌﻮﺍﺩ ﺍﻟﴬﻭﺭﻳﺔ ﳍﺎ ﻣﻦ ﺟﺬﺭ ﻭﺍﺣﺪ‪،‬‬
‫ﻭﻣﻦ ﻣﺮﻛﺰ ﻭﺍﺣﺪ‪ ،‬ﻭﻋﲆ ﻭﻓﻖ ﻗﺎﻧﻮﻥ ﻭﺍﺣﺪ‪ ،‬ﺗﺜﻤﺮ ﺃﻟﻮﻑ ﺍﻟﺜﻤﺮﺍﺕ‪ ،‬ﻭﻳﺘﻢ ﺫﻟﻚ ﺑﺴﻬﻮﻟﺔ ﻭﻳﴪ‬
‫ﻠﻚ ﻃﺮﻳﻖ ﺍﻟﻜﺜﺮﺓ ﻋﻮﺿ ﹰﺎ ﻋﻦ‬
‫ﻭﺳ ﹶ‬
‫ﻛﺄﻥ ﻟﻠﺸﺠﺮﺓ ﺛﻤﺮﺓ ﻭﺍﺣﺪﺓ‪ .‬ﺑﻴﻨﲈ ﺇﺫﺍ ﺍﺳﺘﺒﺪﻟﺖ ﺍﻟﻜﺜﺮﺓ ﺑﺎﻟﻮﺣﺪﺓ‪ ،‬ﹸ‬
‫ﻓﺰﻭﺩﺕ ﻛﻞ ﺛﻤﺮﺓ ﺑﺎﳌﻮﺍﺩ ﺍﻟﴬﻭﺭﻳﺔ ﻟﻠﺤﻴﺎﺓ ﻣﻦ ﻣﺮﺍﻛﺰ ﳐﺘﻠﻔﺔ‪ ،‬ﻭﺟﺬﻭﺭ ﻣﺘﺒﺎﻳﻨﺔ‪،‬‬
‫ﻃﺮﻳﻖ ﺍﻟﻮﺣﺪﺓ‪ ،‬ﹼ‬
‫ﻳﻜﻮﻥ ﺇﳚﺎﺩ ﺛﻤﺮﺓ ﻭﺍﺣﺪﺓ ﻣﺸﻜ ﹰ‬
‫ﻼ ﻭﺻﻌﺒ ﹰﺎ ﻛﺈﳚﺎﺩ ﺍﻟﺸﺠﺮﺓ ﻧﻔﺴﻬﺎ‪ ،‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺇﳚﺎﺩ ﺍﻟﺒﺬﺭﺓ ﺍﻟﺘﻲ‬
‫ﻫﻲ ﺃﻧﻤﻮﺫﺝ ﺍﻟﺸﺠﺮﺓ ﻭﻓﻬﺮﺳﺘﻬﺎ ‪ -‬ﺻﻌﺒ ﹰﺎ ﻭﻣﻌﻀ ﹰ‬
‫ﻼ ﻛﺈﳚﺎﺩ ﺍﻟﺸﺠﺮﺓ ﻧﻔﺴﻬﺎ‪ .‬ﱠ‬
‫ﻷﻥ ﻣﺎ ﻳﻠﺰﻡ ﺣﻴﺎﺓ‬
‫ﺍﻟﺸﺠﺮﺓ ﻣﻦ ﻣﻮﺍﺩ ﴐﻭﺭﻳﺔ ﻳﻠﺰﻡ ﺍﻟﺒﺬﺭﺓ ﺃﻳﻀ ﹰﺎ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٧٠‬‬
‫ﻓﻬﻨﺎﻙ ﺍﳌﺌﺎﺕ ﻣﻦ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ‪ ،‬ﻭﻛﻠﻬﺎ ﺗﺒﲔ ﺃﻥ ﻭﺭﻭﺩ ﺃﻟﻮﻑ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺑﺴﻬﻮﻟﺔ‬
‫ﻣﻄﻠﻘﺔ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ‪-‬ﰲ ﺍﻟﻮﺣﺪﺓ‪ -‬ﺃﺳﻬﻞ ﻣﻦ ﻭﺭﻭﺩ ﻣﻮﺟﻮﺩ ﻭﺍﺣﺪ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺑﺎﻟﺘﻌﺪﺩ ﻭﺍﻟﻜﺜﺮﺓ‪.‬‬
‫ﻭﳌﺎ ﻛﻨﺎ ﻗﺪ ﺃﺛﺒﺘﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﰲ ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯ ﺑﻴﻘﲔ ﻗﺎﻃﻊ ﻧﺤﻴﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻟﻜﻨﻨﺎ ﻧﺒﲔ‬
‫ﻫﻨﺎ ﻓﻘﻂ ﺳﺮ ﹰﺍ ﻋﻈﻴﻤ ﹰﺎ ﻳﺘﻌﻠﻖ ﲠﺬﻩ ﺍﻟﺴﻬﻮﻟﺔ ﻭﺍﻟﻴﴪ ﻣﻦ ﺯﺍﻭﻳﺔ ﻧﻈﺮ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ‪ ،‬ﻭﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ‪،‬‬
‫ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﴪ ﻫﻮ‪:‬‬

‫ﺃﻧﺖ ﻣﻮﺟﻮﺩ ﻣﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻓﺈﺫﺍ ﺳ ﹼﻠ ﹶ‬

‫ﻤﺖ ﻧﻔﺴﻚ ﺇﱃ ﻳﺪ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻓﺈﻧﻪ ﳜﻠﻘﻚ‬
‫ﺇﻥ ﱂ ﺗﺴﻠﻢ ﻧﻔﺴﻚ‬‫ﺑﺄﻣﺮ ﻭﺍﺣﺪ ﻭﺑﻘﺪﺭﺗﻪ ﺍﳌﻄﻠﻘﺔ ﺑﻠﻤﺢ ﺍﻟﺒﴫ ﻣﻦ ﺍﻟﻌﺪﻡ‪ ،‬ﻣﻦ ﻏﲑ ﳾﺀ‪ .‬ﻭﻟﻜﻦ ﹾ‬
‫ﺇﻟﻴﻪ‪ ،‬ﺑﻞ ﺃﺳﻨﺪﲥﺎ ﺇﱃ »ﺍﻟﻄﺒﻴﻌﺔ« ﻭﺃﺳ ﹶﻠﻤﺘﻬﺎ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻓﻴﻠﺰﻡ ﻋﻨﺪﺋﺬ ﻹﳚﺎﺩﻙ ﺃﻧﺖ‪،‬‬
‫ﻋﻤﻠﻴﺔ ﺑﺤﺚ ﺩﻗﻴﻖ ‪-‬ﳉﻤﻊ ﲨﻴﻊ ﺍﳌﻮﺍﺩ ﺍﻟﺘﻲ ﰲ ﻭﺟﻮﺩﻙ‪ -‬ﰲ ﺃﻗﻄﺎﺭ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪ ،‬ﻭﺍﻟﺘﻔﺘﻴﺶ ﻋﻨﻬﺎ ﰲ‬
‫ﹴ‬
‫ﻣﺼﺎﻑ ﻭﺍﺧﺘﺒﺎﺭﺍﺕ ﺩﻗﻴﻘﺔ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻭﺯﳖﺎ ﺑﻤﻮﺍﺯﻳﻦ ﺣﺴﺎﺳﺔ‪ ،‬ﺫﻟﻚ‬ ‫ﺯﻭﺍﻳﺎ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﻭﺇﻣﺮﺍﺭﻫﺎ ﰲ‬
‫ﻷﻧﻚ ﺧﻼﺻﺔ ﻣﻨﺘﻈﻤﺔ ﻟﻠﻜﻮﻥ‪ ،‬ﻭﺛﻤﺮﺗﻪ ﺍﻟﻴﺎﻧﻌﺔ‪ ،‬ﻭﻓﻬﺮﺳﺘﻪ ﺍﳌﺼﻐﺮﺓ‪ ،‬ﻭﳏﻔﻈﺘﻪ ﺍﳌﻨﻄﻮﻳﺔ ﻋﲆ ﻣﻮﺍﺩ‬
‫ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪.‬‬
‫ﻷﻥ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﻟﻴﺲ ﳍﺎ ﹼﺇﻻ ﺍﻟﱰﻛﻴﺐ ﻭﺍﳉﻤﻊ‪ ،‬ﺇﺫ ﻫﻮ ﺛﺎﺑﺖ ﻟﺪ￯ ﺃﺭﺑﺎﺏ ﺍﻟﻌﻘﻮﻝ ﺃﻧﻪ‬
‫ﱠ‬
‫ﻻ ﻳﻤﻜﻦ ﻟﻸﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﺇﳚﺎﺩ ﻣﺎ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﺎ‪ ،‬ﻣﻦ ﺍﻟﻌﺪﻡ ﻭﻣﻦ ﻏﲑ ﺷﺊ‪ ،‬ﻟﺬﺍ ﻓﻬﻲ ﻣﻀﻄﺮﺓ ﺇﱃ‬
‫ﲨﻊ ﺍﳌﻮﺍﺩ ﺍﻟﻼﺯﻣﺔ ﳉﺴﻢ ﻛﺎﺋﻦ ﺣﻲ ﺻﻐﲑ ﻣﻦ ﺃﻗﻄﺎﺭ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪.‬‬
‫ﻓﺎﻓﻬﻢ ﻣﻦ ﻫﺬﺍ ﻣﺪ￯ ﺍﻟﺴﻬﻮﻟﺔ ﺍﳌﻄﻠﻘﺔ ﰲ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻮﺣﻴﺪ‪ .‬ﻭﻣﺪ￯ ﺍﻟﺼﻌﻮﺑﺎﺕ‬
‫ﻭﺍﳌﺸﻜﻼﺕ ﰲ ﺍﻟﴩﻙ ﻭﺍﻟﻀﻼﻟﺔ‪.‬‬
‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﱠ‬
‫ﺃﻥ ﻫﻨﺎﻙ ﺳﻬﻮﻟﺔ ﻣﻄﻠﻘﺔ ﰲ ﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ﺗﻨﺒﻊ ﻣﻦ ﺯﺍﻭﻳﺔ ﻧﻈﺮ »ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ«‬
‫ﻭﺗﻔﺼﻴﻠﻬﺎ ﻛﺎﻵﰐ‪:‬‬
‫ﺇﻥ ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ‪ ،‬ﻳﻌ ﹼﻴﻦ ﻣﻘﺪﺍﺭ ﻛﻞ ﳾﺀ ﻛﺄﻧﻪ ﻗﺎﻟﺐ ﻣﻌﻨﻮﻱ ﻟﻪ‬ ‫ﱠ‬
‫ﻭﺧﺎﺹ ﺑﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ﺍﻟ ﹶﻘﺪﹶ ﺭﻱ ﺑﻤﺜﺎﺑﺔ ﺧ ﹼﻄﺔ ﻟﺬﻟﻚ ﺍﻟﴚﺀ‪ ،‬ﻭﺑﺤﻜﻢ »ﻣﻮﺩﻳﻞ« ﺃﻧﻤﻮﺫﺝ‬
‫ﻟﻪ‪ ،‬ﻓﻌﻨﺪﻣﺎ ﺗﻮﺟﺪﻩ »ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ« ﺗﻮﺟﺪﻩ ﻋﲆ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ﺍﻟ ﹶﻘﺪﺭﻱ ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﻭﻳﴪ‪.‬‬
‫ﻓﺈﻥ ﱂ ﹸﻳﻨﺴﺐ ﺇﳚﺎﺩ ﺫﻟﻚ ﺍﻟﴚﺀ ﺇﱃ ﹶﻣﻦ ﻟﻪ ﻋﻠﻢ ﳏﻴﻂ ﻣﻄﻠﻖ ﺃﺯﱄ ﻭﻫﻮ ﺍﷲ ﺍﻟﻘﺪﻳﺮ ﺫﻭ‬
‫‪٢٧١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﳉﻼﻝ ﻻ ﲢﺼﻞ ﺃﻟﻮﻑ ﺍﳌﺸﻜﻼﺕ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺗﻘﻊ ﻣﺌﺎﺕ ﺍﳌﺤﺎﻻﺕ ﺃﻳﻀ ﹰﺎ ‪-‬ﻛﲈ ﺫﻛﺮ ﺁﻧﻔ ﹰﺎ‪ -‬ﻷﻧﻪ‬
‫ﺇﻥ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺫﻟﻚ ﺍﳌﻘﺪﺍﺭ ﺍﻟ ﹶﻘﺪﺭﻱ‪ ،‬ﻭﺍﳌﻘﺪﺍﺭ ﺍﻟﻌﻠﻤﻲ‪ ،‬ﻳﻠﺰﻡ ﺍﺳﺘﻌﲈﻝ ﹸﺃﻟﻮﻑ ﺍﻟﻘﻮﺍﻟﺐ ﺍﳌﺎﺩﻳﺔ‬
‫ﻭﺍﳋﺎﺭﺟﻴﺔ ﻟﻠﺠﺴﻢ ﺍﻟﺼﻐﲑ ﻟﻠﺤﻴﻮﺍﻥ!‬
‫ﻓﺎﻓﻬﻢ ﻣﻦ ﻫﺬﺍ ﺳﺮ ﹰﺍ ﻣﻦ ﺃﴎﺍﺭ ﺍﻟﺴﻬﻮﻟﺔ ﺍﳌﻄﻠﻘﺔ ﰲ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﺘﻮﺣﻴﺪ ﻭﻛﺜﺮﺓ ﺍﳌﺸﻜﻼﺕ‬
‫ﻏﲑ ﺍﳌﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺘﻌﺪﺩ ﻭﺍﻟﻜﺜﺮﺓ ﻭﺍﻟﴩﻙ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﻣﺪ￯ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﺼﺎﺋﺒﺔ ﺍﻟﺘﻲ ﺗﻌﱪ ﻋﻨﻬﺎ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿ ‪. ﴾¬«ª©¨§¦¥¤£‬‬

‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﻭﻭ ﹼﻓﻖ ﺇﱃ ﺍﻹﻳﲈﻥ ﺍﻵﻥ ﻭﺍﻫﺘﺪ￯‪ :‬ﻣﺎ ﺑﺎﻝ ﺑﻌﺾ ﺍﻟﻔﻼﺳﻔﺔ‬
‫ﻳﻘﻮﻝ ﺍﻟﺬﻱ ﻛﺎﻥ ﻳﻌﺎﺩﻱ ﺳﺎﺑﻘ ﹰﺎ ﹸ‬
‫ﺍﳌﻐﺎﻟﲔ ﰲ ﻋﴫﻧﺎ ﻫﺬﺍ ﻳﻄﻠﻘﻮﻥ ﻣﻘﻮﻟﺔ‪» :‬ﻻ ﹸﻳﺴﺘﺤﺪﺙ ﳾ ﹲﺀ ﻣﻦ ﺍﻟﻌﺪﻡ ﻭﻻ ﻳﻔﻨﻰ ﳾﺀ ﻣﻦ‬
‫ﺍﻟﻮﺟﻮﺩ« ﻭﺍﻥ ﻣﺎ ﻳﺪﻳﺮ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﺇﻧﲈ ﻫﻮ ﺗﺮﻛﻴﺐ ﺍﳌﺎﺩﺓ ﻭﲢﻠﻴﻠﻬﺎ ﻟﻴﺲ ﹼﺇﻻ !‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺘﺴ ﹼﻦ ﳍﻢ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺑﻨﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﳌﺒﲔ‪،‬‬
‫ﻋﻨﺪﻣﺎ ﻧﻈﺮﻭﺍ ﺇﻟﻴﻬﺎ ﺑﻤﻨﻈﺎﺭ »ﺍﻟﻄﺒﻴﻌﺔ« ﻭ »ﺍﻷﺳﺒﺎﺏ« ﺗﻮﺻﻠﻮﺍ ﺇﱃ ﺃﻥ ﻭﺟﻮﺩ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ‪،‬‬
‫ﻭﺍﻓﱰﺍﺽ ﺗﺸﻜﻠﻬﺎ ﺑﻌﻮﺍﻣﻞ »ﺍﻟﻄﺒﻴﻌﺔ« ﻭ »ﺍﻷﺳﺒﺎﺏ« ﻣﺴﺄﻟﺔ ﺗﻄﺮﺡ ﻣﺸﻜﻼﺕ ﻋﻮﻳﺼﺔ ﺑﺪﺭﺟﺔ‬
‫ﺍﻻﻣﺘﻨﺎﻉ ‪-‬ﻋﲆ ﻏﺮﺍﺭ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﰲ ﺑﻴﺎﻥ ﺍﻻﺣﺘﲈﻻﺕ ﻭﳏﺎﻻﲥﺎ‪ -‬ﻓﺎﻧﻘﺴﻢ ﻫﺆﻻﺀ ﺍﻟﻔﻼﺳﻔﺔ ﺇﺯﺍﺀ‬
‫ﻫﺬﻩ ﺍﻟﻌﻘﺒﺔ ﺍﻟﻜﺄﺩﺍﺀ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫ﻗﺴﻢ ﻣﻨﻬﻢ ﺻﺎﺭﻭﺍ ﺳﻮﻓﺴﻄﺎﺋﻴﲔ ﻭﻋﺎﻓﻮﺍ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻫﻮ ﺧﺎﺻﺔ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻘﻄﻮﺍ ﺇﱃ‬
‫ﺩﺭﻙ ﺃﺩﻧﻰ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﺇﺫ ﻭﺻﻞ ﲠﻢ ﺃﻣﺮ ﻓﻜﺮﻫﻢ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻟﻮﺟﻮﺩ ﻋﻤﻮﻣ ﹰﺎ‪ ،‬ﺑﻞ ﺣﺘﻰ ﺇﻧﻜﺎﺭ‬
‫ﻭﺟﻮﺩﻫﻢ‪ ،‬ﻭﺫﻟﻚ ﻋﻨﺪﻣﺎ ﺭﺃﻭﺍ ﺃﻥ ﻫﺬﺍ ﺍﻹﻧﻜﺎﺭ ﺃﺟﺪ￯ ﻋﲆ ﺍﻟﻌﻘﻞ ﻭﺍﻳﴪ ﻋﻠﻴﻪ ﻭﺍﺳﻠﻢ ﻣﻦ ﺗﺼﻮﺭ‬
‫»ﺍﻟﻄﺒﻴﻌﺔ« ﻭ »ﺍﻷﺳﺒﺎﺏ« ﻣﺎﻟﻜﺔ ﻟﺰﻣﺎﻡ ﺍﻹﳚﺎﺩ‪ ،‬ﻓﺄﻧﻜﺮﻭﺍ ﻭﺟﻮﺩ ﺃﻧﻔﺴﻬﻢ ﻭﻭﺟﻮﺩ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﺟﻤﻴﻌ ﹰﺎ‪ ،‬ﻓﺴﻘﻄﻮﺍ ﰲ ﻫﺎﻭﻳﺔ ﺍﳉﻬﻞ ﺍﳌﻄﻠﻖ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﺜﺎﲏ‪ :‬ﻓﻘﺪ ﻧﻈﺮﻭﺍ ﺇﱃ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺃﳖﺎ ﻟﻮ ﺳ ﹼﻠﻢ ﺇﳚﺎﺩﻫﺎ ﺇﱃ »ﺍﻷﺳﺒﺎﺏ«‬
‫ﻭ»ﺍﻟﻄﺒﻴﻌﺔ« ﻛﲈ ﻫﻮ ﺷﺄﻥ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻓﺈﻥ ﺇﳚﺎﺩ ﳾﺀ ﺻﻐﲑ ﺟﺪ ﹰﺍ ﻛﺎﻟﺒﻌﻮﺿﺔ ﺃﻭ ﺍﻟﺒﺬﺭﺓ ﻓﻴﻪ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٧٢‬‬
‫ﻣﻦ ﺍﳌﺸﻜﻼﺕ ﻣﺎ ﻻ ﳛﺪ‪ ،‬ﻭﻳﻘﺘﴤ ﻗﺪﺭﺓ ﻋﻈﻴﻤﺔ ﻻ ﻳﺒﻠﻎ ﻣﺪﺍﻫﺎ ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻮﺟﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ‬
‫ﻣﻀﻄﺮﻳﻦ ﺇﱃ ﺇﻧﻜﺎﺭ »ﺍﻹﳚﺎﺩ« ﻧﻔﺴﻪ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪» :‬ﻻ ﻳﺴﺘﺤﺪﺙ ﳾﺀ ﻣﻦ ﺍﻟﻌﺪﻡ « ﻭﺭﺃﻭﺍ‬
‫ﺃﻥ ﺇﻋﺪﺍﻡ ﺍﻟﴚﺀ ﳏﺎﻝ ﺃﻳﻀ ﹰﺎ ﻓﻘﺮﺭﻭﺍ ﺃﻧﻪ »ﻻ ﻳﻔﻨﻰ ﺍﳌﻮﺟﻮﺩ«‪ .‬ﻭﲣﻴﻠﻮﺍ ﲨﻠﺔ ﻣﻦ ﺍﻷﻭﺿﺎﻉ‬
‫ﺍﻻﻋﺘﺒﺎﺭﻳﺔ ﺳﺎﺭﻳ ﹰﺔ ﻣﺎ ﺑﲔ ﲢﻠﻴﻞ ﻭﺗﺮﻛﻴﺐ ﻭﺗﻔﺮﻳﻖ ﻭﲡﻤﻴﻊ‪ ،‬ﻧﺎﲡﺔ ﻋﻦ ﺣﺮﻛﺎﺕ ﺍﻟﺬﺭﺍﺕ‪،‬‬
‫ﻭﺳﻴﻞ ﺍﳌﺼﺎﺩﻓﺎﺕ!‬
‫ﻓﺘﺄﻣﻞ ﰲ ﻫﺆﻻﺀ ﺍﻟﺬﻳﻦ ﻳﻈﻨﻮﻥ ﺃﻧﻔﺴﻬﻢ ﰲ ﺫﺭﻭﺓ ﺍﻟﻌﻘﻞ‪ ،‬ﻗﺪ ﺳﻘﻄﻮﺍ ﰲ ﺣﻀﻴﺾ ﻣﻦ ﺍﳊﲈﻗﺔ‬
‫ﺍﻟﻤﻜﺮﻡ ‪-‬ﺣﲔ ﻳﻠﻐﻲ ﺇﻳﲈﻧﻪ‪ -‬ﻣﻮﺿﻊ‬
‫ﹼ‬ ‫ﻭﺍﳉﻬﻞ‪ ،‬ﻭﺍﻋﻠﻢ ﻣﻦ ﻫﺬﺍ ﻛﻴﻒ ﺗﻀﻊ ﺍﻟﻀﻼﻟﺔ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‬
‫ﺳﺨﺮﻳﺔ ﻭﺍﺯﺩﺭﺍﺀ ﻣﻦ ﻛﻞ ﺃﺣﺪ‪..‬‬
‫ﻭﺑﺪﻭﺭﻧﺎ ﻧﺴﺄﻝ ﻫﺆﻻﺀ‪ :‬ﺗﺮ￯ ﻛﻴﻒ ﻳﻤﻜﻦ ﺍﺳﺘﺒﻌﺎﺩ ﺇﳚﺎﺩ ﳾﺀ ﻣﺎ ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ﺍﻟﺘﻲ‬
‫ﹺ‬
‫ﺗﻮﺟﺪﹸ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ ﰲ ﻛﻞ ﺳﻨﺔ ﺃﺭﺑﻌﲈﺋﺔ ﺃﻟﻒ ﻧﻮﻉ ﻣﻦ ﺍﻷﺣﻴﺎﺀ؟ ﻭﺍﻟﺘﻲ ﺧﻠﻘﺖ ﺍﻟﺴﲈﻭﺍﺕ‬
‫ﻭﺍﻷﺭﺽ ﰲ ﺳﺘﺔ ﺃﻳﺎﻡ؟ ﻭﺍﻟﺘﻲ ﺗﻨﺸﺊ ﰲ ﻛﻞ ﺭﺑﻴﻊ ﲢﺖ ﺑﴫ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻤﻌﻪ‪ ،‬ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ‬
‫ﻛﻮﻧ ﹰﺎ ﺣﻴ ﹰﺎ ﻣﻦ ﺍﻟﻨﺒﺎﺕ ﻭﺍﳊﻴﻮﺍﻥ ﻫﻮ ﺍﻇﻬﺮ ﺇﺗﻘﺎﻧ ﹰﺎ ﻭﺃﺟﲆ ﺣﻜﻤ ﹰﺔ ﻣﻦ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﰲ ﺳﺘﺔ ﺃﺳﺎﺑﻴﻊ؟‬
‫ﻛﻴﻒ ﻳﺴﺘﺒﻌﺪ ﻣﻨﻬﺎ ﺃﻥ ﲣﻠﻖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ‪-‬ﺍﻟﺘﻲ ﺗﻌﻴﻨﺖ ﺧﻄﻄﻬﺎ ﻭﻣﻘﺎﺩﻳﺮﻫﺎ ﺿﻤﻦ ﺩﺍﺋﺮﺓ‬
‫ﺍﻟﻌﻠﻢ ﺍﻷﺯﱄ‪ -‬ﻓﺘﺨﻠﻘﻬﺎ ﺑﺴﻬﻮﻟﺔ ﻣﻄﻠﻘﺔ ﺳﻬﻮﻟﺔ ﺇﻇﻬﺎﺭ ﺍﻟﻜﺘﺎﺑﺔ ﻏﲑ ﺍﳌﻨﻈﻮﺭﺓ ﺑﺈﻣﺮﺍﺭ ﻣﺎﺩﺓ ﻛﻴﻤﻴﺎﻭﻳﺔ‬
‫ﻋﻠﻴﻬﺎ‪ .‬ﻓﺎﺳﺘﺒﻌﺎﺩ ﺇﺿﻔﺎﺀ ﺍﻟﻮﺟﻮﺩ ﺍﳋﺎﺭﺟﻲ ﻋﲆ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﻌﻠﻤﻴﺔ ‪-‬ﻭﺍﻟﺘﻲ ﻫﻲ ﻣﻌﺪﻭﻣﺎﺕ‬
‫ﺧﺎﺭﺟﻴ ﹰﺎ‪ -‬ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﺪﺭﺓ ﺍﻷﺯﻟﻴﺔ‪ ،‬ﺛﻢ ﺇﻧﻜﺎﺭ ﺍﻹﳚﺎﺩ ﻧﻔﺴﻪ ﳍﻮ ﲪﺎﻗﺔ ﻭﺟﻬﺎﻟﺔ ﺍﺷﺪ ﻣﻦ ﲪﺎﻗﺔ‬
‫ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﲔ ﺍﳌﻌﺮﻭﻓﲔ ﻭﺟﻬﺎﻟﺘﻬﻢ!‬
‫ﺇﻥ ﻧﻔﻮﺱ ﻫﺆﻻﺀ ﺍﻟﺘﻌﺴﺎﺀ ﺍﳌﺘﻔﺮﻋﻨﺔ ﺍﻟﻌﺎﺟﺰﺓ ﻋﺠﺰ ﹰﺍ ﻣﻄﻠﻘ ﹰﺎ ﻭﺍﻟﺘﻲ ﻻ ﲤﻠﻚ ﹼﺇﻻ ﺟﺰﺀ ﹰﺍ‬
‫ﻭﺣﻴﺚ ﱠ‬
‫ﻳﺴﻴﺮ ﹰﺍ ﻣﻦ ﺍﻻﺧﺘﻴﺎﺭ ﻏﲑ ﻗﺎﺩﺭﺓ ﻋﲆ ﺇﻓﻨﺎﺀ ﺃﻱ ﳾﺀ ﻛﺎﻥ ﻭﺇﻋﺪﺍﻣﻪ‪ ،‬ﻭﺇﳚﺎﺩ ﺃﻳﺔ ﺫﺭﺓ ﻛﺎﻧﺖ ﺃﻭ ﻣﺎﺩﺓ‬
‫ﻣﻦ ﻏﲑ ﳾﺀ ﻭﻣﻦ ﺍﻟﻌﺪﻡ‪ ..‬ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﻳﻔﺨﺮﻭﻥ ﺑﻌﺒﻮﺩﻳﺘﻬﻢ ﳍﺎ ﻋﺎﺟﺰﺓ‬
‫ﻫﻲ ﺍﻷﺧﺮ￯ ﻭﻟﻴﺲ ﰲ ﻃﻮﻗﻬﺎ ﺃﻣﺮ »ﺍﻹﳚﺎﺩ« ﻣﻦ ﻏﲑ ﳾﺀ‪ ..‬ﻧﺮﺍﻫﻢ ﻳﺼﺪﺭﻭﻥ ﹸﺣﻜﻤ ﹰﺎ ﻋﺎﻣ ﹰﺎ‪» :‬ﺃﻥ‬
‫ﺍﳌﺎﺩﺓ ﻻ ﺗﹸﻔﻨﻰ ﻭﻻ ﺗﹸﺴﺘﺤﺪﺙ« ﻭﳛﺎﻭﻟﻮﻥ ﺃﻥ ﹸﻳﻌﻤﻤﻮﺍ ﹸﺣﻜﻢ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺒﺎﻃﻠﺔ ﺍﳋﺎﻃﺌﺔ ﺣﺘﻰ‬
‫ﻋﲆ ﻗﺪﺭﺓ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ ﺍﻟﻘﺪﺭﺓ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫‪٢٧٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ ﺫﺍ ﺍﳉﻼﻝ ﻟﻪ ﻃﺮﺍﺯﺍﻥ ﻣﻦ ﺍﻹﳚﺎﺩ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺑﺎﻻﺧﱰﺍﻉ ﻭﺍﻹﺑﺪﺍﻉ‪ ،‬ﺃﻱ ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﹸﻳ ﹾﺒﺪﻉ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﺑﺪﺍﻋ ﹰﺎ ﻣﻦ ﻏﲑ‬
‫ﹺ‬
‫ﻭﻳﻮﺟﺪﹸ ﻛﻞ ﻣﺎ ﻳﻠﺰﻡ ‪-‬ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ -‬ﻣﻦ ﺃﺷﻴﺎﺀ ﻣﻦ ﺍﻟﻌﺪﻡ ﻭﻳﺴ ﹼﻠﻤﻬﺎ ﺇﻳﺎﻩ‪.‬‬ ‫ﳾﺀ‪،‬‬
‫ﺍﻵﺧﺮ‪ :‬ﻫﻮ ﺑﺎﻹﻧﺸﺎﺀ ﻭﺍﻟﺼﻨﻌﺔ ﻭﺍﻹﺗﻘﺎﻥ‪ .‬ﺃﻱ ﹸﻳﻨﺸﺊ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﻋﻨﺎﴏ‬
‫ﺍﻟﻜﻮﻥ ﻧﻔﺴﻪ‪ ،‬ﺇﻇﻬﺎﺭ ﹰﺍ ﻟﻜﲈﻝ ﺣﻜﻤﺘﻪ‪ ،‬ﻭﺗﺒﻴﺎﻧ ﹰﺎ ﻟﺘﺠﻠﻴﺎﺕ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ ..‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﳊﻜﻢ‬
‫ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﻓﲑﺳﻞ ﺇﱃ ﺗﻠﻚ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﺬﺭﺍﺕ ﻭﺍﳌﻮﺍﺩ ﺍﳌﻨﻘﺎﺩﺓ ﺇﱃ ﺃﻭﺍﻣﺮﻩ ﺿﻤﻦ ﹸﺳﻨﻦ ﺍﻟﺮﺯﺍﻗﻴﺔ‬
‫ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻭﻳﺴﺨﺮﻫﺎ ﳍﺎ ﻟﻴﻜﻤﻞ ﺇﻧﺸﺎﺀ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﻫﻜﺬﺍ ﻓﺎﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ ﺍﻟﻘﺪﺭﺓ ﻟﻪ ﺃﺳﻠﻮﺑﺎﻥ‬
‫ﻣﻦ ﺍﻹﳚﺎﺩ ﻭﺻﻮﺭﳘﺎ‪:‬‬
‫ﺍﻹﺑﺪﺍﻉ‪ ..‬ﻭﺍﻹﻧﺸﺎﺀ‪..‬‬
‫ﺃﻣﺮ ﹲ‬
‫ﺳﻬﻞ ﺟﺪ ﹰﺍ ﻟﺪﻳﻪ‪ ،‬ﻭﻫ ﹼﻴ ﹲﻦ ﺟﺪ ﹰﺍ ﺑﻞ ﻫﻮ ﻗﺎﻧﻮﻧﻪ ﺍﻟﺪﺍﺋﻢ‬ ‫ﻓﺈﻓﻨﺎﺀ ﺍﳌﻮﺟﻮﺩ‪ ،‬ﻭﺇﳚﺎﺩ ﺍﳌﻌﺪﻭﻡ‪ ،‬ﹲ‬
‫ﺍﻟﻌﺎﻡ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﻳﺴﺘﺒﻌﺪ ﻣﻦ ﺍﻟﻘﺪﺭﺓ ﺍﻟﻔﺎﻃﺮﺓ ﺍﻟﺘﻲ ﲣﻠﻖ ﻣﻦ ﺍﻟﻌﺪﻡ ﺛﻼﺙ ﻣﺎﺋﺔ ﺃﻟﻒ ﻧﻮﻉ ﻣﻦ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺍﻷﺣﻴﺎﺀ‪ ،‬ﻭﲤﻨﺤﻬﺎ ﺃﺷﻜﺎﳍﺎ ﻭﺻﻔﺎﲥﺎ ﻭﻛﻴﻔﻴﺎﲥﺎ ﻭﺃﺣﻮﺍﳍﺎ ﳑﺎ ﺳﻮ￯ ﺫﺭﺍﲥﺎ‪ .‬ﻭﻳﻘﻮﻝ‪:‬‬
‫»ﺇﳖﺎ ﻟﻦ ﺗﻘﺪﺭ ﻋﲆ ﺇﳚﺎﺩ ﺍﳌﻌﺪﻭﻡ« ﻻﺑﺪ ﺃﻥ ﳞﻮﻱ ﰲ ﻇﻠﻤﺔ ﺍﻟﻌﺪﻡ‪.‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺬﻱ ﹶﻧ ﹶﺒ ﹶﺬ »ﺍﻟﻄﺒﻴﻌﺔ« ﻭﻧﻔﺬ ﺇﱃ ﻃﺮﻳﻖ ﺍﳊﻘﻴﻘﺔ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﺣﻤﺪ ﹰﺍ ﻛﺜﻴﺮ ﹰﺍ ﺑﻌﺪﺩ ﺍﻟﺬﺭﺍﺕ‪ ،‬ﺍﻟﺬﻱ ﻭﻓﻘﻨﻲ ﻟﻠﻔﻮﺯ ﺑﻜﲈﻝ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﺃﻧﻘﺬﲏ ﻣﻦ‬
‫ﻟﺪﻱ ﻣﻦ ﺷﺒﻬﺎﺕ ﻭﺭﻳﺐ‪.‬‬
‫ﺍﻷﻭﻫﺎﻡ ﻭﺍﻟﻀﻼﻻﺕ‪ ،‬ﻓﺰﺍﻟﺖ ﺑﻔﻀﻠﻪ ﲨﻴﻊ ﻣﺎ ﹼ‬

‫ﺍﳊﻤﺪ ﷲ ﻋﲆ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﻛﲈﻝ ﺍﻹﻳﲈﻥ‬

‫﴿‪﴾ \[ZYXWVUTSRQ‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫»ﺭﺳﺎﻟﺔ ﺍﳊﺠﺎﺏ«‬
‫ﻛﺎﻧﺖ ﻫﺬﻩ ﻫﻲ ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ »ﺍﳌﺬﻛﺮﺓ‬
‫ﺍﳋﺎﻣﺴﺔ ﻋﴩﺓ« ﹼﺇﻻ ﺃﻥ ﺃﳘﻴﺘﻬﺎ ﺟﻌﻠﺘﻬﺎ »ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻭﺍﻟﻌﴩﻳﻦ«‪.‬‬

‫‬

‫﴿ ‪utsrqponm‬‬
‫‪) ﴾w v‬ﺍﻷﺣﺰﺍﺏ‪(٥٩ :‬‬
‫ﺍﻟﺤﻜﻢ‬ ‫ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺗﺄﻣﺮ ﺑﺎﳊﺠﺎﺏ‪ ،‬ﺑﻴﻨﲈ ﺗﺬﻫﺐ ﺍﳌﺪﻧﻴﺔ ﺍﻟﺰﺍﺋﻔﺔ ﺇﱃ ﺧﻼﻑ ﻫﺬﺍ ﹸ‬
‫ﺍﻟﺮﺑﺎﲏ‪ ،‬ﻓﻼ ﺗﺮ￯ ﺍﳊﺠﺎﺏ ﺃﻣﺮ ﹰﺍ ﻓﻄﺮﻳ ﹰﺎ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﺑﻞ ﺗﻌﺪﹼ ﻩ ﺃﺳﺮ ﹰﺍ ﻭﻗﻴﺪ ﹰﺍ ﳍﻦ‪ (١).‬ﻭﺳﻨﺒﲔ ﺟﻮﺍﺑ ﹰﺎ ﺃﺭﺑﻌ ﹰﺎ‬
‫ﺍﻟﺤﻜﻢ ﺍﻟﻘﺮﺁﲏ ﺗﻘﺘﻀﻴﻪ ﻓﻄﺮ ﹸﺓ ﺍﻟﻨﺴﺎﺀ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻣﻦ ﺍﳊﻜﻢ ﻓﻘﻂ ﻣﻦ ﺑﲔ ﺣﻜﻢ ﻏﺰﻳﺮﺓ ﺩﺍﻟﺔ ﻋﲆ ﻛﻮﻥ ﻫﺬﺍ ﹸ‬
‫ﻏﻴﺮ ﻓﻄﺮﻱ‪.‬‬
‫ﻭﺧﻼﻓﻪ ﹸ‬
‫)‪ (١‬ﻫﺬﻩ ﻓﻘﺮﺓ ﻣﻦ ﺍﻟﻼﺋﺤﺔ ﺍﳌﺮﻓﻮﻋﺔ ﺇﱃ ﳏﻜﻤﺔ ﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﺃﻟﻘﻴﺖ ﺃﻣﺎﻡ ﺍﳌﺤﻜﻤﺔ‪ ،‬ﻓﺄﺳﻜﺘﺘﻬﺎ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﺣﺎﺷﻴﺔ ﳍﺬﺍ ﺍﳌﻘﺎﻡ‪» :‬ﻭﺃﻧﺎ‬
‫ﺃﻗﻮﻝ ﳌﺤﻜﻤﺔ ﺍﻟﻌﺪﻝ!‪:‬‬
‫ﺇﻥ ﺇﺩﺍﻧﺔ ﻣﻦ ﻳﻔﴪ ﺃﻗﺪﺱ ﺩﺳﺘﻮﺭ ﺇﳍﻲ ﻭﻫﻮ ﺍﳊﻖ ﺑﻌﻴﻨﻪ‪ ،‬ﻭﳛﺘﻜﻢ ﺇﻟﻴﻪ ﺛﻼﺙ ﻣﺎﺋﺔ ﻭﲬﺴﻮﻥ ﻣﻠﻴﻮﻧ ﹰﺎ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﰲ ﻛﻞ‬
‫ﻋﴫ ﰲ ﺣﻴﺎﲥﻢ ﺍﻻﺟﺘﲈﻋﻴﺔ‪ ،‬ﺧﻼﻝ ﺃﻟﻒ ﻭﺛﻼﺙ ﻣﺎﺋﺔ ﻭﲬﺴﲔ ﻋﺎﻣ ﹰﺎ‪ .‬ﻫﺬﺍ ﺍﳌﻔﴪ ﺍﺳﺘﻨﺪ ﰲ ﺗﻔﺴﲑﻩ ﺇﱃ ﻣﺎ ﺍﺗﻔﻖ ﻋﻠﻴﻪ‬
‫ﻭﺻﺪﻕ ﺑﻪ ﺛﻼﺙ ﻣﺎﺋﺔ ﻭﲬﺴﻮﻥ ﺃﻟﻒ ﻣﻔﴪ‪ ،‬ﻭﺍﻗﺘﺪ￯ ﺑﺎﻟﻌﻘﺎﺋﺪ ﺍﻟﺘﻲ ﺩﺍﻥ ﲠﺎ ﺃﺟﺪﺍﺩﻧﺎ ﺍﻟﺴﺎﺑﻘﻮﻥ ﰲ ﺃﻟﻒ ﻭﺛﻼﺙ ﻣﺎﺋﺔ‬
‫ﻭﲬﺴﲔ ﺳﻨﺔ‪ ..‬ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺇﺩﺍﻧﺔ ﻫﺬﺍ ﺍﳌﻔﴪ‪ ،‬ﻗﺮﺍﺭ ﻇﺎﱂ‪ ،‬ﻻﺑﺪ ﺃﻥ ﺗﺮﻓﻀﻪ ﺍﻟﻌﺪﺍﻟﺔ‪ ،‬ﺇﻥ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻋﺪﺍﻟﺔ ﻋﲆ ﻭﺟﻪ ﺍﻷﺭﺽ‪،‬‬
‫ﻭﻻﺑﺪ ﺃﻥ ﺗﺮﺩ ﺫﻟﻚ ﺍﳊﻜﻢ ﺍﻟﺼﺎﺩﺭ ﺑﺤﻘﻪ ﻭﺗﻨﻘﻀﻪ«‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٢٧٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﳊﻜﻤﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﻷﻥ ﺍﻟﻨﺴﺎﺀ ﹸﺟﺒ ﹾﻠﻦ ﻋﲆ ﺍﻟﺮﻗﺔ ﻭﺍﻟﻀﻌﻒ‪،‬‬
‫ﺇﻥ ﺍﳊﺠﺎﺏ ﺃﻣﺮ ﻓﻄﺮﻱ ﻟﻠﻨﺴﺎﺀ‪ ،‬ﺗﻘﺘﻀﻴﻪ ﻓﻄﺮﺗﹸﻬﻦ‪ ،‬ﱠ‬
‫ﱠ‬
‫ﻓﻴﺠﺪﻥ ﰲ ﺃﻧﻔﺴﻬﻦ ﺣﺎﺟ ﹰﺔ ﺇﱃ ﺭﺟﻞ ﻳﻘﻮﻡ ﺑﺤﲈﻳﺘﻬﻦ ﻭﲪﺎﻳﺔ ﺃﻭﻻﺩﻫﻦ ﺍﻟﺬﻳﻦ ﻳﺆﺛﺮﳖﻢ ﻋﲆ ﺃﻧﻔﺴﻬﻦ‪،‬‬
‫ﻓﻬﻦ ﻣﺴﻮﻗﺎﺕ ﻓﻄﺮﻳ ﹰﺎ ﻧﺤﻮ ﲢﺒﻴﺐ ﺃﻧﻔﺴﻬﻦ ﻷﺯﻭﺍﺟﻬﻦ ﻭﻋﺪﻡ ﺟﻠﺐ ﻧﻔﺮﲥﻢ ﻭﺗﺠﻨﹼﺐ ﺟﻔﺎﺋﻬﻢ‬
‫ﻭﺍﺳﺘﺜﻘﺎﳍﻢ‪.‬‬
‫ﺛﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺳﺒﻌﺔ ﺃﻋﺸﺎﺭ ﺍﻟﻨﺴﺎﺀ‪ :‬ﺇﻣﺎ ﻣﺘﻘﺪﻣﺎﺕ ﰲ ﺍﻟﻌﻤﺮ‪ ،‬ﺃﻭ ﺩﻣﻴﲈﺕ ﻻ ﻳﺮﻏﺒﻦ‬
‫ﰲ ﺇﻇﻬﺎﺭ ﺷﻴﺒﻬﻦ ﺃﻭ ﺩﻣﺎﻣﺘﻬﻦ‪ ،‬ﺃﻭ ﺃﳖﻦ ﳛﻤﻠﻦ ﻏﻴﺮ ﹰﺓ ﺷﺪﻳﺪﺓ ﰲ ﺫﻭﺍﲥﻦ ﳜﺸﲔ ﺃﻥ ﺗﻔﻀﻞ ﻋﻠﻴﻬﻦ‬
‫ﻳﺘﻮﺟﺴﻦ ﺧﻴﻔ ﹰﺔ ﻣﻦ ﺍﻟﺘﺠﺎﻭﺯ ﻋﻠﻴﻬﻦ ﹼ‬
‫ﻭﺗﻌﺮﺿﻬﻦ ﻟﻠﺘﻬﻢ‪ ..‬ﻓﻬﺆﻻﺀ‬ ‫ﺍﻟﺤﺴﻦ ﻭﺍﳉﲈﻝ‪ ،‬ﺃﻭ ﺃﳖﻦ ﹼ‬ ‫ﺫﻭﺍﺕ ﹸ‬
‫ﻣﻮﺿﻊ‬
‫ﹶ‬ ‫ﺍﻟﻨﺴﺎﺀ ﻳﺮﻏﺒﻦ ﻓﻄﺮﺓ ﰲ ﺍﳊﺠﺎﺏ ﺣﺬﺭ ﹰﺍ ﻣﻦ ﺍﻟﺘﻌﺮﺽ ﻭﺍﻟﺘﺠﺎﻭﺯ ﻋﻠﻴﻬﻦ ﻭﺗﺠﻨﺒ ﹰﺎ ﻣﻦ ﺃﻥ ﻳﻜ ﹼﻦ‬
‫ﺍﻟﻤ ﹺﺴﻨﹼﺎﺕ ﺃﺣﺮﺹ ﻋﲆ ﺍﳊﺠﺎﺏ ﻣﻦ ﻏﲑﻫﻦ‪.‬‬ ‫ﲥﻤﺔ ﰲ ﻧﻈﺮ ﺃﺯﻭﺍﺟﻬﻦ‪ ،‬ﺑﻞ ﻧﺠﺪ ﺃﻥ ﹸ‬
‫ﺷﺎﺑﺎﺕ ﻭﺣﺴﻨﺎﻭﺍﺕ ﻻ‬
‫ﹲ‬ ‫ﻭﺭﺑﲈ ﻻ ﻳﺘﺠﺎﻭﺯ ﺍﻻﺛﻨﺘﲔ ﺃﻭ ﺍﻟﺜﻼﺙ ﻣﻦ ﻛﻞ ﻋﴩ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﻫﻦ‪:‬‬
‫ﻳﺘﻀﺎﻳﻘﻦ ﻣﻦ ﺇﺑﺪﺍﺀ ﻣﻔﺎﺗﻨﻬﻦ! ﺇﺫ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﱠ‬
‫ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺘﻀﺎﻳﻖ ﻣﻦ ﻧﻈﺮﺍﺕ ﻣﻦ ﻻ ﳛﺒﻪ‪ .‬ﻭﺣﺘﻰ‬
‫ﻟﻮ ﻓﺮﺿﻨﺎ ﺃﻥ ﺣﺴﻨﺎﺀ ﲨﻴﻠﺔ ﺗﺮﻏﺐ ﰲ ﺃﻥ ﻳﺮﺍﻫﺎ ﺍﺛﻨﺎﻥ ﺃﻭ ﺛﻼﺛﺔ ﻣﻦ ﻏﲑ ﺍﳌﺤﺎﺭﻡ ﻓﻬﻲ ﺣﺘﻤ ﹰﺎ ﺗﺴﺘﺜﻘﻞ‬
‫ﻭﺗﻨﺰﻋﺞ ﻣﻦ ﻧﻈﺮﺍﺕ ﺳﺒﻌﺔ ﺃﻭ ﺛﲈﻧﻴﺔ ﻣﻨﻬﻢ‪ ،‬ﺑﻞ ﺗﻨﻔﺮ ﻣﻨﻬﺎ‪.‬‬
‫ﹼ‬
‫ﻭﺗﺘﺒﺬﻝ‪ -‬ﻣﻦ‬ ‫ﻓﺎﳌﺮﺃﺓ ﻟﻜﻮﳖﺎ ﺭﻗﻴﻘ ﹶﺔ ﺍﻟﻄﺒﻊ ﴎﻳﻌﺔ ﺍﻟﺘﺄﺛﺮ ﺗﻨﻔﺮ ﺣﺘﻤ ﹰﺎ ‪-‬ﻣﺎ ﱂ ﺗﻔﺴﺪ ﺃﺧﻼ ﹸﻗﻬﺎ‬
‫ﻛﺎﻟﺴﻢ ‪-‬ﻛﲈ ﻫﻮ ﳎﺮﺏ‪ -‬ﺣﺘﻰ ﺇﻧﻨﺎ ﻧﺴﻤﻊ‪ :‬ﺃﻥ‬
‫ﹼ‬ ‫ﹸﺼﻮﺏ ﺇﻟﻴﻬﺎ ﻭﺍﻟﺘﻲ ﳍﺎ ﺗﺄﺛﲑ ﻣﺎﺩﻱ‬
‫ﻧﻈﺮﺍﺕ ﺧﺒﻴﺜﺔ ﺗ ﱠ‬
‫ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﻧﺴﺎﺀ ﺃﻭﺭﻭﺑﺎ ﻭﻫﻲ ﻣﻮﻃﻦ ﺍﻟﺘﻜﺸﻒ ﻭﺍﻟﺘﱪﺝ‪ ،‬ﻳﺸﻜﲔ ﺇﱃ ﺍﻟﴩﻃﺔ ﻣﻦ ﻣﻼﺣﻘﺔ ﺍﻟﻨﻈﺮﺍﺕ‬
‫ﻳﺰﺟﻮﻧﻨﺎ ﰲ ﺳﺠﻦ ﻧﻈﺮﺍﲥﻢ!‬
‫ﺇﻟﻴﻬﻦ ﻗﺎﺋﻼﺕ‪ :‬ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﺴﻔﻠﺔ ﹼ‬

‫ﻧﺨﻠﺺ ﳑﺎ ﺗﻘﺪﻡ‪:‬‬
‫ﺍﻟﺤﺠﺎﺏ ﻭﺇﻓﺴﺎﺣﻬﺎ ﺍﳌﺠﺎﻝ ﻟﻠﺘﱪﺝ ﻳﻨﺎﻗﺾ ﺍﻟﻔﻄﺮ ﹶﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﹶ‬ ‫ﺭﻓﻊ ﺍﳌﺪﻧﻴﺔ ﺍﻟﺴﻔﻴﻬﺔ‬
‫ﺃﻥ ﹶ‬‫ﱠ‬
‫ﻭﺃﻥ ﺃﻣﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺑﺎﳊﺠﺎﺏ ‪-‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﻛﻮﻧﻪ ﻓﻄﺮﻳ ﹰﺎ‪ -‬ﻳﺼﻮﻥ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺍﳌﻬﺎﻧﺔ ﻭﺍﻟﺴﻘﻮﻁ‪،‬‬
‫ﻭﻣﻦ ﺍﻟﺬﻟﺔ ﻭﺍﻷﴎ ﺍﳌﻌﻨﻮﻱ ﻭﻣﻦ ﺍﻟﺮﺫﻳﻠﺔ ﻭﺍﻟﺴﻔﺎﻟﺔ‪ ،‬ﻭﻫﻦ ﻣﻌﺪﻥ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﻓﻴﻘﺎﺕ‬
‫ﺍﻟﻌﺰﻳﺰﺍﺕ ﻷﺯﻭﺍﺟﻬﻦ ﰲ ﺍﻷﺑﺪ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٧٦‬‬
‫ﺗﺨﻮﻓ ﹰﺎ ﻣﻦ ﺍﻟﺮﺟﺎﻝ ﺍﻷﺟﺎﻧﺐ‪ ،‬ﻭﻫﺬﺍ‬ ‫ﻭﺍﻟﻨﺴﺎ ﹸﺀ ‪-‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﲈ ﺫﻛﺮﻧﺎﻩ‪ -‬ﳛﻤﻠﻦ ﰲ ﻓﻄﺮﲥﻦ ﹼ‬
‫ﺍﻟﺘﺨﻮﻑ ﻳﻘﺘﴤ ﻓﻄﺮ ﹰﺓ ﺍﻟﺘﺤﺠﺐ ﻭﻋﺪﻡ ﺍﻟﺘﻜﺸﻒ‪ ،‬ﺣﻴﺚ ﺗﺘﻨﻐﺺ ﻟﺬ ﹲﺓ ﻏﲑ ﻣﴩﻭﻋﺔ ﻟﺘﺴﻊ ﺩﻗﺎﺋﻖ‬
‫ﺑﺘﺤﻤﻞ ﺃﺫ￯ ﲪﻞ ﺟﻨﲔ ﻟﺘﺴﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﻭﻣﻦ ﺑﻌﺪﻩ ﺍﻟﻘﻴﺎﻡ ﺑﱰﺑﻴﺔ ﹴ‬
‫ﻭﻟﺪ ﻻ ﺣﺎﻣﻲ ﻟﻪ ﺯﻫﺎﺀ ﺗﺴﻊ ﺳﻨﲔ!‬
‫ﻭﻟﻮﻗﻮﻉ ﻣﺜﻞ ﻫﺬﻩ ﺍﻻﺣﺘﲈﻻﺕ ﺑﻜﺜﺮﺓ ﺗﺘﺨﻮﻑ ﺍﻟﻨﺴﺎ ﹸﺀ ﻓﻄﺮ ﹰﺓ ﺧﻮﻓ ﹰﺎ ﺣﻘﻴﻘﻴ ﹰﺎ ﻣﻦ ﻏﲑ ﺍﳌﺤﺎﺭﻡ‪.‬‬
‫ﻭﺗﺘﺠﻨﹼﺒﻬﻢ ﹺﺟﺒ ﹼﻠﺔ‪ ،‬ﻓﺘﻨﺒﻬﻬﺎ ﺧﻠﻘﺘﹸﻬﺎ ﺍﻟﻀﻌﻴﻔﺔ ﺗﻨﺒﻴﻬ ﹰﺎ ﺟﺎﺩ ﹰﺍ‪ ،‬ﺇﱃ ﺍﻟﺘﺤﻔﻆ ﻭﺗﺪﻓﻌﻬﺎ ﺇﱃ ﺍﻟﺘﺴﱰ‪ ،‬ﻟﻴﺤﻮﻝ‬
‫ﺩﻭﻥ ﺇﺛﺎﺭﺓ ﺷﻬﻮﺓ ﻏﲑ ﺍﳌﺤﺎﺭﻡ‪ ،‬ﻭﻟﻴﻤﻨﻊ ﺍﻟﺘﺠﺎﻭﺯ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﺪﳍﺎ ﻓﻄﺮﺗﹸﻬﺎ ﻋﲆ ﺃﻥ ﺣﺠﺎ ﹶﺑﻬﺎ ﻫﻮ ﻗﻠﻌﺘﻬﺎ‬
‫ﺍﳊﺼﻴﻨﺔ ﻭﺧﻨﺪﻗﻬﺎ ﺍﻷﻣﲔ‪.‬‬
‫ﺃﻥ ﺻﺒﺎﻍ ﺃﺣﺬﻳﺔ ﻗﺪ ﺗﻌﺮﺽ ﻟﺰﻭﺟﺔ ﺭﺟﻞ ﺫﻱ ﻣﻨﺼﺐ ﺩﻧﻴﻮﻱ ﻛﺒﲑ‪،‬‬ ‫ﻭﻟﻘﺪ ﻃﺮﻕ ﺳﻤ ﹶﻌﻨﺎ‪ :‬ﱠ‬
‫ﻛﺎﻧﺖ ﻣﻜﺸﻮﻓﺔ ﺍﳌﻔﺎﺗﻦ‪ ،‬ﻭﺭﺍﻭﺩﻫﺎ ﻧﻬﺎﺭ ﹰﺍ ﺟﻬﺎﺭ ﹰﺍ ﰲ ﻗﻠﺐ ﺍﻟﻌﺎﺻﻤﺔ »ﺃﻧﻘﺮﺓ«! ﺃﻟﻴﺲ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‬
‫ﺍﻟﺸﻨﻴﻊ ﺻﻔﻌ ﹰﺔ ﻗﻮﻳﺔ ﻋﲆ ﻭﺟﻮﻩ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻻ ﻳﻌﺮﻓﻮﻥ ﻣﻌﻨﻰ ﺍﳊﻴﺎﺀ ﻣﻦ ﺃﻋﺪﺍﺀ ﺍﻟﻌﻔﺔ ﻭﺍﳊﺠﺎﺏ؟‬

‫ﺍﳊﻜﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﻭﺍﻟﺤﺐ ﺍﻟﻌﻤﻴﻖ ﺑﲔ ﺍﻟﺮﺟﻞ ﻭﺍﳌﺮﺃﺓ ﻟﻴﺴﺎ ﻧﺎﺷﺌﲔ ﻋﲈ ﺗﺘﻄﻠﺒﻪ ﺍﻟﺤﻴﺎ ﹸﺓ‬
‫ﹸ‬ ‫ﺇﻥ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻮﺛﻴﻘﺔ‬‫ﱠ‬
‫ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﳊﺎﺟﺎﺕ ﻓﺤﺴﺐ‪ ،‬ﻓﺎﳌﺮﺃﺓ ﻟﻴﺴﺖ ﺻﺎﺣﺒﺔ ﺯﻭﺟﻬﺎ ﰲ ﺣﻴﺎﺓ ﺩﻧﻴﻮﻳﺔ ﻭﺣﺪﹶ ﻫﺎ‪ ،‬ﺑﻞ ﻫﻲ‬
‫ﺭﻓﻴﻘﺘﹸﻪ ﺃﻳﻀ ﹰﺎ ﰲ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ ﺧﺎﻟﺪﺓ‪.‬‬
‫ﻓﲈ ﺩﺍﻣﺖ ﻫﻲ ﺻﺎﺣﺒﺘﹸﻪ ﰲ ﺣﻴﺎﺓ ﺑﺎﻗﻴﺔ ﻓﻼ ﻳﻨﺒﻐﻲ ﳍﺎ ﺃﻥ ﺗﻠﻔﺖ ﻧﻈﺮ ﻏﲑ ﺭﻓﻴﻘﻬﺎ ﺍﻷﺑﺪﻱ‬
‫ﻭﺻﺪﻳﻘﻬﺎ ﺍﳋﺎﻟﺪ ﺇﱃ ﻣﻔﺎﺗﻨﻬﺎ‪ ،‬ﻭﻻ ﺗﺰﻋﺠﻪ‪ ،‬ﻭﻻ ﲢﻤﻠﻪ ﻋﲆ ﺍﻟﻐﻀﺐ ﻭﺍﻟﻐﲑﺓ‪.‬‬
‫ﺑﺤﻜﻢ ﺇﻳﲈﻧﻪ ﻻ ﳛﴫ ﳏﺒﺘﻪ ﳍﺎ ﰲ ﺣﻴﺎﺓ ﺩﻧﻴﻮﻳﺔ ﻓﻘﻂ ﻭﻻ ﻳﻮﻟﻴﻬﺎ‬ ‫ﺯﻭﺟﻬﺎ ﺍﳌﺆﻣﻦ‪ ،‬ﹸ‬
‫ﺇﻥ ﹶ‬‫ﻭﺣﻴﺚ ﱠ‬
‫ﺧﺎﻟﺼﲔ‬
‫ﹶ‬ ‫ﻣﺤﺒ ﹰﺔ ﺣﻴﻮﺍﻧﻴﺔ ﻗﺎﴏﺓ ﻋﲆ ﻭﻗﺖ ﲨﺎﳍﺎ ﻭﺯﻣﻦ ﹸﺣﺴﻨﻬﺎ‪ ،‬ﻭﺇﻧﲈ ﻳﻜ ﹼﻦ ﳍﺎ ﺣﺒ ﹰﺎ ﻭﺍﺣﺘﺮﺍﻣ ﹰﺎ‬
‫ﺩﺍﺋﻤﲔ ﻻ ﻳﻘﺘﴫﺍﻥ ﻋﲆ ﻭﻗﺖ ﺷﺒﺎﲠﺎ ﻭﲨﺎﳍﺎ ﺑﻞ ﻳﺪﻭﻣﺎﻥ ﺇﱃ ﻭﻗﺖ ﺷﻴﺨﻮﺧﺘﻬﺎ ﻭﺯﻭﺍﻝ ﺣﺴﻨﻬﺎ‪،‬‬
‫ﻷﳖﺎ ﺭﻓﻴﻘﺘﹸﻪ ﰲ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ ﺧﺎﻟﺪﺓ‪ ..‬ﻓﺈﺯﺍﺀ ﻫﺬﺍ ﻻﺑﺪ ﻟﻠﻤﺮﺃﺓ ﺃﻳﻀ ﹰﺎ ﺃﻥ ﲣﺺ ﹶ‬
‫ﺯﻭﺟﻬﺎ ﻭﺣﺪﻩ ﺑﺠﲈﳍﺎ‬
‫ﻭﺇﻻ ﺳﺘﻔﻘﺪ ﺍﻟﻜﺜﲑ ﻭﻻ ﺗﻜﺴﺐ ﹼﺇﻻ ﺍﻟﻘﻠﻴﻞ‪.‬‬
‫ﻭﻣﻔﺎﺗﻨﻬﺎ ﻭﺗﻘﴫ ﳏﺒﺘﻬﺎ ﺑﻪ‪ ،‬ﻛﲈ ﻫﻮ ﻣﻘﺘﴣ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﹼ‬

‫ﺇﻥ ﻣﺎ ﻫﻮ ﻣﻄﻠﻮﺏ ﺷﺮﻋ ﹰﺎ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺰﻭﺝ ﻛﻔﻮ ﹰﺍ ﻟﻠﻤﺮﺃﺓ‪ ،‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ ﻣﻼﺀﻣﺔ ﺍﻟﻮﺍﺣﺪ‬
‫ﺛﻢ ﱠ‬
‫ﻟﻶﺧﺮ ﻭﳑﺎﺛﻠﺘﻬﲈ‪ ،‬ﻭﺃﻫﻢ ﻣﺎ ﰲ ﺍﻟﻜﻔﺎﺀﺓ ﻫﺬﻩ ﻫﻲ ﻛﻔﺎﺀﺓ ﺍﻟﺪﻳﻦ ﻛﲈ ﻫﻮ ﻣﻌﻠﻮﻡ‪.‬‬
‫‪٢٧٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻓﲈ ﺃﺳﻌﺪ ﺫﻟﻚ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﻳﻼﺣﻆ ﺗﺪ ﹼﻳﻦ ﺯﻭﺟﺘﻪ ﻭﻳﻘﻮﻡ ﺑﺘﻘﻠﻴﺪﻫﺎ‪ ،‬ﻭﻳﺼﺒﺢ ﺫﺍ ﺩﻳﻦ‪ ،‬ﻟﺌﻼ‬
‫ﻳﻔﻘﺪ ﺻﺎﺣﺒﺘﻪ ﺍﻟﻮﻓﻴﺔ ﰲ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ ﺧﺎﻟﺪﺓ!‬
‫ﻭﻛﻢ ﻫﻲ ﳏﻈﻮﻇﺔ ﺗﻠﻚ ﺍﳌﺮﺃﺓ ﺍﻟﺘﻲ ﺗﻼﺣﻆ ﺗﺪ ﹼﻳﻦ ﺯﻭﺟﻬﺎ ﻭﲣﺸﻰ ﺃﻥ ﺗﻔﺮﻁ ﺑﺮﻓﻴﻖ ﺣﻴﺎﲥﺎ‬
‫ﺍﻷﻣﲔ ﰲ ﺣﻴﺎﺓ ﺧﺎﻟﺪﺓ‪ ،‬ﻓﺘﺘﻤﺴﻚ ﺑﺎﻹﻳﲈﻥ ﻭﺍﻟﺘﻘﻮ￯‪.‬‬
‫ﻭﺍﻟﻮﻳﻞ ﺛﻢ ﺍﻟﻮﻳﻞ ﻟﺬﻟﻚ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ ﻳﻨﻐﻤﺲ ﰲ ﺳﻔﺎﻫﺔ ﺗﻔﻘﺪﻩ ﺯﻭﺟﺘﹶﻪ ﺍﻟﻄﻴﺒﺔ ﺍﻟﺼﺎﳊﺔ‪.‬‬
‫ﺯﻭﺟﻬﺎ ﺍﻟﺘﻘﻲ ﺍﻟﻮﺭﻉ‪ ،‬ﻓﺘﺨﴪ ﺭﻓﻴﻘﻬﺎ ﺍﻟﻜﺮﻳﻢ ﺍﻷﺑﺪﻱ‬
‫ﻭﻳﺎ ﻟﺘﻌﺎﺳﺔ ﺗﻠﻚ ﺍﳌﺮﺃﺓ ﺍﻟﺘﻲ ﻻ ﺗﻘﻠﺪ ﹶ‬
‫ﺍﻟﺴﻌﻴﺪ‪.‬‬
‫ﺑﻌﻀﻬﲈ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﰲ‬
‫ﻭﺍﻟﻮﻳﻞ ﻭﺍﻟﺜﺒﻮﺭ ﻟﺬﻳﻨﻚ ﺍﻟﺰﻭﺟﲔ ﺍﻟﺸﻘﻴﲔ ﺍﻟﻠﺬﻳﻦ ﻳﻘﻠﺪﺍﻥ ﹸ‬
‫ﺍﻟﻔﺴﻮﻕ ﻭﺍﻟﻔﺤﺸﺎﺀ‪ ،‬ﻓﻴﺘﺴﺎﺑﻘﺎﻥ ﰲ ﺩﻓﻊ ﺃﺣﺪﳘﺎ ﺍﻵﺧﺮ ﰲ ﺍﻟﻨﺎﺭ‪.‬‬

‫ﺍﳊﻜﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﱠ‬
‫ﺇﻥ ﺳﻌﺎﺩﺓ ﺍﻟﻌﺎﺋﻠﺔ ﰲ ﺍﳊﻴﺎﺓ ﻭﺍﺳﺘﻤﺮﺍﺭﻫﺎ ﺇﻧﲈ ﻫﻲ ﺑﺎﻟﺜﻘﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ‪ ،‬ﻭﺍﻻﺣﱰﺍﻡ‬
‫ﺍﻟﻼﺋﻖ ﻭﺍﻟﻮ ﹼﺩ ﺍﻟﺼﺎﺩﻕ ﺑﻴﻨﻬﲈ‪ ،‬ﹼﺇﻻ ﺃﻥ ﺍﻟﺘﱪﺝ ﻭﺍﻟﺘﻜﺸﻒ ﹼ‬
‫ﻳﺨﻞ ﺑﺘﻠﻚ ﺍﻟﺜﻘﺔ ﻭﻳﻔﺴﺪ ﺫﻟﻚ ﺍﻻﺣﱰﺍﻡ‬
‫ﻻ ﻳﻔﻮﻗﻮﻥ ﺃﺯﻭﺍﺟﻬﻦ‬‫ﻭﺍﳌﺤﺒﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ‪ .‬ﺣﻴﺚ ﺗﻼﻗﻲ ﺗﺴﻌ ﹲﺔ ﻣﻦ ﻋﴩﺓ ﻣﺘﱪﺟﺎﺕ ﺃﻣﺎ ﹶﻣﻬﻦ ﺭﺟﺎ ﹰ‬
‫ﻻ ﻣﻦ ﺯﻭﺟﻬﺎ ﻭﻻ ﲢﺒﺐ ﻧﻔﺴﻬﺎ ﺇﻟﻴﻪ‪.‬‬ ‫ﻏﻴﺮ ﻭﺍﺣﺪﺓ ﻣﻨﻬﻦ ﹶﻣﻦ ﻫﻮ ﺃﻗﻞ ﺟﻤﺎ ﹰ‬ ‫ﺟﻤﺎ ﹰ‬
‫ﻻ‪ ،‬ﺑﻴﻨﲈ ﻻ ﺗﺮ￯ ﹶ‬
‫ﻻ ﻣﻦ‬‫ﻭﺍﻷﻣﺮ ﻛﺬﻟﻚ ﰲ ﺍﻟﺮﺟﺎﻝ ﻓﻼ ﻳﺮ￯ ﹼﺇﻻ ﻭﺍﺣﺪﹲ ﻣﻦ ﻛﻞ ﻋﴩﻳﻦ ﻣﻨﻬﻢ ﹶﻣﻦ ﻫﻲ ﺃﻗﻞ ﺟﻤﺎ ﹰ‬
‫ﺯﻭﺟﺘﻪ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﺒﺎﻗﻮﻥ ﻳﺮﻭﻥ ﺃﻣﺎﻣﻬﻢ ﻣﻦ ﻳﻔﻘﻦ ﺯﻭﺟﺎﲥﻦ ﺣﺴﻨ ﹰﺎ ﻭﺟﻤﺎ ﹰ‬
‫ﻻ‪ .‬ﻓﻬﺬﻩ ﺍﳊﺎﻟﺔ ﻗﺪ ﺗﺆﺩﻱ ﺇﱃ‬
‫ﺍﻟﺤﺐ‬
‫ﻋﻤﺎ ﺗﺴﺒﺒﻪ ﻣﻦ ﺯﻭﺍﻝ ﺫﻟﻚ ﹸ‬ ‫ﻼ ﹼ‬ ‫ﹴ‬
‫ﺇﺣﺴﺎﺱ ﺩﲏﺀ ﻭﺷﻌﻮﺭ ﺳﺎﻓﻞ ﻗﺒﻴﺢ ﰲ ﺍﻟﻨﻔﺲ ﻓﻀ ﹰ‬ ‫ﺍﻧﺒﻌﺎﺙ‬
‫ﺍﳋﺎﻟﺺ ﻭﻓﻘﺪﺍﻥ ﺫﻟﻚ ﺍﻻﺣﱰﺍﻡ‪ ،‬ﻭﺫﻟﻚ‪:‬‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﳛﻤﻞ ﻓﻄﺮ ﹰﺓ ﺷﻌﻮﺭ ﹰﺍ ﺩﻧﻴﺌ ﹰﺎ ﺣﻴﻮﺍﻧﻴ ﹰﺎ ﲡﺎﻩ ﺍﳌﺤﺎﺭﻡ ‪-‬ﻛﺎﻷﺧﺖ‪ -‬ﻷﻥ‬
‫ﱠ‬
‫ﹺ‬
‫ﺳﻴﲈﺀ ﺍﳌﺤﺎﺭﻡ ﺗﹸﺸﻌﺮ ﺑﺎﻟﺮﺃﻓﺔ ﻭﺍﳌﺤﺒﺔ ﺍﳌﴩﻭﻋﺔ ﺍﻟﻨﺎﺑﻌﲔ ﻣﻦ ﺻﻠﺔ ﺍﻟﻘﺮﺑﻰ‪ .‬ﻓﻬﺬﺍ ﺍﻟﺸﻌﻮﺭ ﺍﻟﻨﺒﻴﻞ‬
‫ﻳﺤﺪﹼ ﻣﻦ ﻣﻴﻮﻝ ﺍﻟﻨﻔﺲ ﺍﻟﺸﻬﻮﻳﺔ‪ ،‬ﹼﺇﻻ ﺃﻥ ﻛﺸﻒ ﻣﺎ ﻻ ﳚﻮﺯ ﻛﺸ ﹸﻔﻪ ﻛﺎﻟﺴﺎﻕ‪ ،‬ﻗﺪ ﻳﺜﲑ ﻟﺪ￯ ﺍﻟﻨﻔﻮﺱ‬
‫ﺍﻟﺪﻧﻴﺌﺔ ﺣﺴ ﹰﺎ ﺳﺎﻓﻼﹰ ﺧﺒﻴﺜ ﹰﺎ ﻟﺰﻭﺍﻝ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳊﺮﻣﺔ‪ ،‬ﺣﻴﺚ ﺇﻥ ﻣﻼﻣﺢ ﺍﳌﺤﺎﺭﻡ ﺗ ﹺ‬
‫ﹸﺸﻌﺮ ﺑﺼﻠﺔ ﺍﻟﻘﺮﺍﺑﺔ‪،‬‬
‫ﻓﻜﺸﻒ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻣﻦ ﺍﳉﺴﺪ ﻳﺘﺴﺎﻭ￯ ﻓﻴﻪ ﺍﳌﺤﺮﻡ‬
‫ﹸ‬ ‫ﻭﻛﻮﳖﺎ ﻣﺤﺮﻣ ﹰﺎ ﻭﺗﺘﻤﻴﺰ ﻋﻦ ﻏﲑﻫﻢ‪ ،‬ﻟﺬﺍ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٧٨‬‬
‫ﺍﻟﻤﺤﺮﻡ‪ ،‬ﻭﻟﺮﺑﲈ‬
‫ﹼ‬ ‫ﻭﻏﲑﻩ‪ ،‬ﻟﻌﺪﻡ ﻭﺟﻮﺩ ﺗﻠﻚ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻔﺎﺭﻗﺔ ﺍﻟﺘﻲ ﺗﺴﺘﻮﺟﺐ ﺍﻻﻣﺘﻨﺎﻉ ﻋﻦ ﺍﻟﻨﻈﺮ‬
‫ﻳﻬ ﹼﻴﺞ ﻟﺪ￯ ﺑﻌﺾ ﺍﳌﺤﺎﺭﻡ ﺍﻟﺴﺎﻓﻠﲔ ﻫﻮ￯ ﺍﻟﻨﻈﺮﺓ ﺍﳊﻴﻮﺍﻧﻴﺔ! ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﺳﻘﻮﻁ ﻣﺮﻳﻊ‬
‫ﻟﻺﻧﺴﺎﻧﻴﺔ ﺗﻘﺸﻌﺮ ﻣﻦ ﺑﺸﺎﻋﺘﻬﺎ ﺍﳉﻠﻮﺩ‪.‬‬

‫ﺍﳊﻜﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﻛﺜﺮﺓ ﺍﻟﻨﺴﻞ ﻣﺮﻏﻮﺏ ﻓﻴﻬﺎ ﻟﺪ￯ ﺍﳉﻤﻴﻊ‪ ،‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺃﻣﺔ ﻭﻻ ﺩﻭﻟﺔ ﻻ ﺗﺪﻋﻮ‬
‫ﺇﱃ ﻛﺜﺮﺓ ﺍﻟﻨﺴﻞ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ‪) :‬ﺗﻨﺎﻛﺤﻮﺍ ﺗﻜﺜﺮﻭﺍ ﻓﺈﲏ ﺃﺑﺎﻫﻲ ﺑﻜﻢ ﺍﻷﻣﻢ ﻳﻮﻡ‬
‫ﺍﻟﻘﻴﺎﻣﺔ(‪ (١).‬ﺑﻴﺪ ﺃﻥ ﺭﻓﻊ ﺍﳊﺠﺎﺏ ﻭﺇﻓﺴﺎﺡ ﺍﳌﺠﺎﻝ ﺃﻣﺎﻡ ﺍﻟﺘﱪﺝ ﻭﺍﻟﺘﻜﺸﻒ ﻳﺤﺪﱡ ﻣﻦ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺑﻞ‬
‫ﻷﻥ ﺍﻟﺸﺎﺏ ﻣﻬﲈ ﺑﻠﻎ ﻓﺴﻮ ﹸﻗﻪ ﻭﲢﻠﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺮﻏﺐ ﰲ ﺃﻥ ﺗﻜﻮﻥ ﺻﺎﺣﺒﺘﹸﻪ ﰲ‬
‫ﻳﻘﻠﻞ ﻣﻦ ﺍﻟﺘﻜﺎﺛﺮ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﱠ‬
‫ﺍﳊﻴﺎﺓ ﻣﺼﻮﻧ ﹰﺔ ﻋﻔﻴﻔﺔ‪ ،‬ﻭﻻ ﻳﺮﻳﺪﻫﺎ ﺃﻥ ﺗﻜﻮﻥ ﻣﺒﺘﺬﻟﺔ ﻣﺘﻜﺸﻔﺔ ﻣﺜﻠﻪ‪ ،‬ﻟﺬﺍ ﲡﺪﻩ ﻳﻔﻀﻞ ﺍﻟﻌﺰﻭﺑﺔ ﻋﲆ‬
‫ﺍﻟﺰﻭﺍﺝ‪ .‬ﻭﺭﺑﲈ ﻳﻨﺴﺎﻕ ﺇﱃ ﺍﻟﻔﺴﺎﺩ‪ .‬ﺃﻣﺎ ﺍﳌﺮﺃﺓ ﻓﻬﻲ ﻟﻴﺴﺖ ﻛﺎﻟﺮﺟﻞ ﺣﻴﺚ ﻻ ﺗﺘﻤﻜﻦ ﻣﻦ ﺃﻥ ﲢﺪﺩ‬
‫ﺍﺧﺘﻴﺎﺭ ﺯﻭﺟﻬﺎ‪.‬‬
‫ﻭﺍﳌﺮﺃﺓ ﻣﻦ ﺣﻴﺚ ﻛﻮﳖﺎ ﻣﺪ ﹼﺑﺮ ﹰﺓ ﻟﺸﺆﻭﻥ ﺍﻟﺒﻴﺖ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ ،‬ﻭﻣﺄﻣﻮﺭ ﹰﺓ ﺑﺎﳊﻔﺎﻅ ﻋﲆ ﺃﻭﻻﺩ‬
‫ﹼ‬
‫ﻭﺗﻜﺸﻔﻬﺎ‬ ‫ﺯﻭﺟﻬﺎ ﻭﺃﻣﻮﺍﻟﻪ ﻭﻛﻞ ﻣﺎ ﳜﺼﻪ‪ ،‬ﻓﺈﻥ ﺃﻋﻈﻢ ﺧﺼﺎﳍﺎ ﻫﻲ‪ :‬ﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﺜﻘﺔ‪ .‬ﹼﺇﻻ ﺃﻥ ﺗﱪﺟﻬﺎ‬
‫ﻓﺘﺠﺮﻉ ﺍﻟﺰﻭﺝ ﺁﻻﻣ ﹰﺎ ﻣﻌﻨﻮﻳﺔ ﻭﻋﺬﺍﺑ ﹰﺎ ﻭﺟﺪﺍﻧﻴ ﹰﺎ‪.‬‬
‫ﻳﻔﺴﺪ ﻫﺬﺍ ﺍﻟﻮﻓﺎ ﹶﺀ ﻭﻳﺰﻋﺰﻉ ﺛﻘ ﹶﺔ ﺍﻟﺰﻭﺝ ﲠﺎ‪ ،‬ﹼ‬
‫ﺣﺘﻰ ﺇﻥ ﺍﻟﺸﺠﺎﻋﺔ ﻭﺍﻟﺴﺨﺎﺀ ﻭﳘﺎ ﺧﺼﻠﺘﺎﻥ ﳏﻤﻮﺩﺗﺎﻥ ﻟﺪ￯ ﺍﻟﺮﺟﺎﻝ ﺇﺫﺍ ﻣﺎ ﻭﺟﺪﺗﺎ ﰲ‬
‫ﺍﻟﻨﺴﺎﺀ ﻋﺪﺗﺎ ﻣﻦ ﺍﻷﺧﻼﻕ ﺍﳌﺬﻣﻮﻣﺔ‪ (٢)،‬ﻹﺧﻼﳍﲈ ﺑﺘﻠﻚ ﺍﻟﺜﻘﺔ ﻭﺍﻟﻮﻓﺎﺀ‪ ،‬ﺇﺫ ﺗﻔﻀﻴﺎﻥ ﺇﱃ ﺍﻟﻮﻗﺎﺣﺔ‬
‫ﻭﺍﻹﴎﺍﻑ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﻭﻇﻴﻔﺔ ﺍﻟﺰﻭﺝ ﻏﲑ ﻗﺎﴏﺓ ﻋﲆ ﺍﻻﺋﺘﲈﻥ ﻋﲆ ﺃﻣﻮﺍﳍﺎ‪ ،‬ﻭﻋﲆ ﺍﻻﺭﺗﺒﺎﻁ ﲠﺎ‬
‫ﺑﻞ ﺗﺸﻤﻞ ﲪﺎﻳﺘﻬﺎ ﻭﺍﻟﺮﲪﺔ ﲠﺎ ﻭﺍﻻﺣﱰﺍﻡ ﳍﺎ ﻓﻼ ﻳﻠﺰﻣﻪ ﻣﺎ ﻳﻠﺰﻡ ﺍﻟﺰﻭﺟﺔ‪ ،‬ﺃﻱ ﻻ ﻳﻘﻴﺪ ﺍﺧﺘﻴﺎﺭﻩ‬
‫ﹴ‬
‫ﺑﺰﻭﺟﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻨﻜﺢ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪.‬‬
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‫ﺇﻥ ﺑﻼﺩﻧﺎ ﻻ ﺗﻘﺎﺱ ﺑﺒﻠﺪﺍﻥ ﺃﻭﺭﻭﺑﺎ‪ ،‬ﻓﻬﻨﺎﻙ ﻭﺳﺎﺋﻞ ﺻﺎﺭﻣﺔ ﻟﻠﺤﻔﺎﻅ ‪-‬ﺇﱃ ﺣﺪ ﻣﺎ‪ -‬ﻋﲆ‬
‫ﺍﻟﴩﻑ ﻭﺍﻟﻌﻔﺎﻑ ﰲ ﻭﺳﻂ ﻣﺘﱪﺝ ﻣﺘﻜﺸﻒ‪ ،‬ﻣﻨﻬﺎ ﺍﳌﺒﺎﺭﺯﺓ ﻭﺃﻣﺜﺎﳍﺎ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﻨﻈﺮ ﺑﺨﺒﺚ ﺇﱃ‬

‫)‪ (١‬ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ‪ ،‬ﺍﳌﺼﻨﻒ ‪١٧٣/٦‬؛ ﺍﻟﻌﺠﻠﻮﲏ‪ ،‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪.٣٨٠/١‬‬

‫ﺍﻟﺰﻫﻮ ﻭﺍﳉﺒﻦ ﻭﺍﻟﺒﺨﻞ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺍﳌﺮﺃﺓ‬
‫ﹼ‬ ‫ﺍﻟﺮﺟﺎﻝ؛‬ ‫)‪ (٢‬ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪» :‬ﺧﻴﺎﺭ ﺧﺼﺎﻝ ﺍﻟﻨﺴﺎﺀ ﴍﺍﺭ ﺧﺼﺎﻝ‬
‫ﻣﺰﻫﻮﺓ ﱂ ﺗﻤﻜﹼﻦ ﻣﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺑﺨﻴﻠﺔ ﺣﻔﻈﺖ ﻣﺎﳍﺎ ﻭﻣﺎﻝ ﺑﻌﻠﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻧﺖ ﺟﺒﺎﻧﺔ ﻓﺮﻗﺖ ﻣﻦ ﻛﻞ ﳾﺀ ﻳﻌﺮﺽ‬
‫ﹼ‬
‫ﳍﺎ«‪) .‬ﳖﺞ ﺍﻟﺒﻼﻏﺔ(‪.‬‬
‫‪٢٧٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻼ ﻋﻦ ﺃﻥ ﻃﺒﺎﺋﻊ ﺍﻷﻭﺭﻭﺑﻴﲔ‬ ‫ﺯﻭﺟﺔ ﺃﺣﺪ ﺍﻟﴩﻓﺎﺀ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﻠﻖ ﻛﻔﻨﹶﻪ ﰲ ﻋﻨﻘﻪ ﻣﻘﺪﻣ ﹰﺎ‪ .‬ﻫﺬﺍ ﻓﻀ ﹰ‬
‫ﺑﺎﺭﺩ ﹲﺓ ﺟﺎﻣﺪﺓ ﻛﻤﻨﺎﺧﻬﻢ‪ .‬ﺃﻣﺎ ﻫﻨﺎ ﰲ ﺑﻼﺩ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ ﺧﺎﺻﺔ ﻓﻬﻲ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺍﳊﺎﺭﺓ ﻗﻴﺎﺳ ﹰﺎ‬
‫ﺇﱃ ﺃﻭﺭﻭﺑﺎ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﻣﺪ￯ ﺗﺄﺛﲑ ﺍﻟﺒﻴﺌﺔ ﰲ ﺃﺧﻼﻕ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﻔﻲ ﺗﻠﻚ ﺍﻷﺻﻘﺎﻉ ﺍﻟﺒﺎﺭﺩﺓ‪ ،‬ﻭﻟﺪ￯‬
‫ﺃﻧﺎﺱ ﺑﺎﺭﺩﻳﻦ ﻗﺪ ﻻ ﻳﺆﺩﻱ ﺍﻟﺘﱪﺝ ﺍﻟﺬﻱ ﻳﺜﲑ ﺍﳍﻮ￯ ﺍﳊﻴﻮﺍﲏ ﻭﳞﻴﺞ ﺍﻟﺮﻏﺒﺎﺕ ﺍﻟﺸﻬﻮﺍﻧﻴﺔ ﺇﱃ ﲡﺎﻭﺯ‬
‫ﺍﳊﺪﻭﺩ ﻣﺜﻠﲈ ﻳﺆﺩﻱ ﺇﱃ ﺍﻹﻓﺮﺍﻁ ﻭﺍﻹﴎﺍﻑ ﰲ ﺃﻧﺎﺱ ﺣﺴﺎﺳﲔ ﻳﺜﺎﺭﻭﻥ ﺑﴪﻋﺔ ﰲ ﺍﳌﻨﺎﻃﻖ ﺍﳊﺎﺭﺓ‪.‬‬
‫ﹺ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﻣﻦ ﻋﻘﺎﳍﺎ ﻳﺆﺩﻱ‬ ‫ﻓﺎﻟﺘﱪﺝ ﻭﻋﺪﻡ ﺍﳊﺠﺎﺏ ﺍﻟﺬﻱ ﻳﺜﲑ ﻫﻮ￯ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻳﻄﻠﻖ‬
‫ﺣﺘﻤ ﹰﺎ ﺇﱃ ﺍﻹﻓﺮﺍﻁ ﻭﲡﺎﻭﺯ ﺍﳊﺪﻭﺩ ﻭﺇﱃ ﺿﻌﻒ ﺍﻟﻨﺴﻞ ﻭﺍﳖﻴﺎﺭ ﺍﻟﻘﻮ￯‪ .‬ﺣﻴﺚ ﺇﻥ ﺍﻟﺮﺟﻞ ﺍﻟﺬﻱ‬
‫ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻘﴤ ﻭﻃﺮﻩ ﺍﻟﻔﻄﺮﻱ ﰲ ﺷﻬﺮ ﺃﻭ ﰲ ﻋﴩﻳﻦ ﻳﻮﻣ ﹰﺎ ﻳﻈﻦ ﻧﻔﺴﻪ ﻣﻀﻄﺮ ﹰﺍ ﺇﱃ ﺩﻓﻌﻪ ﻛﻞ‬
‫ﺑﻀﻌﺔ ﺃﻳﺎﻡ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﻫﻨﺎﻙ ﻋﻮﺍﺭﺽ ﻓﻄﺮﻳﺔ ‪-‬ﻛﺎﳊﻴﺾ‪ -‬ﺗﺠﻨﹼﺒﻪ ﻋﻦ ﺃﻫﻠﻪ ﻭﻗﺪ ﺗﻄﻮﻝ ﲬﺴﺔ‬
‫ﻋﴩ ﻳﻮﻣ ﹰﺎ‪ ،‬ﺗﺮﺍﻩ ﻳﻨﺴﺎﻕ ﺇﱃ ﺍﻟﻔﺤﺶ ﺇﻥ ﻛﺎﻥ ﻣﻐﻠﻮﺑ ﹰﺎ ﻟﻨﻔﺴﻪ‪.‬‬
‫ﺛﻢ ﺇﻥ ﺃﻫﻞ ﺍﳌﺪﻥ ﻻ ﻳﻨﺒﻐﻲ ﳍﻢ ﺃﻥ ﻳﻘ ﹼﻠﺪﻭﺍ ﹶ‬
‫ﺃﻫﻞ ﺍﻟﻘﺮ￯ ﻭﺍﻷﺭﻳﺎﻑ ﰲ ﺣﻴﺎﲥﻢ ﺍﻻﺟﺘﲈﻋﻴﺔ‬
‫ﹸ‬
‫ﺷﺎﻏﻞ ﺍﻟﻌﻴﺶ ﻭﻫﻢ ﻣﻀﻄﺮﻭﻥ ﺇﱃ ﴏﻑ‬ ‫ﻭﻳﺮﻓﻌﻮﺍ ﺍﳊﺠﺎﺏ ﻓﻴﲈ ﺑﻴﻨﻬﻢ‪ ،‬ﻷﻥ ﺃﻫﻞ ﺍﻟﻘﺮ￯ ﻳﺸﻐﻠﻬﻢ‬
‫ﺟﻬﻮﺩ ﺑﺪﻧﻴﺔ ﻗﻮﻳﺔ ﻟﻜﺴﺐ ﻣﻌﻴﺸﺘﻬﻢ‪ ،‬ﻭﻛﺜﻴﺮ ﹰﺍ ﻣﺎ ﺗﺸﱰﻙ ﺍﻟﻨﺴﺎ ﹸﺀ ﰲ ﺃﺷﻐﺎﻝ ﻣﺘﻌﺒﺔ‪ ،‬ﻟﺬﺍ ﻻ ﳞﻴﺞ ﻣﺎ ﻗﺪ‬
‫ﻼ ﻋﻦ ﺃﻧﻪ ﻻ ﻳﻮﺟﺪ‬ ‫ﻳﻨﻜﺸﻒ ﻣﻦ ﺃﺟﺰﺍﺀ ﺃﺟﺴﺎﻣﻬﻦ ﺍﳋﺸﻨﺔ ﺷﻬﻮﺍﺕ ﺣﻴﻮﺍﻧﻴﺔ ﻟﺪ￯ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﻀ ﹰ‬
‫ﰲ ﺍﻟﻘﺮ￯ ﺳﻔﻬﺎﺀ ﻋﺎﻃﻠﻮﻥ ﺑﻘﺪﺭ ﻣﺎ ﻫﻮ ﻣﻮﺟﻮﺩ ﰲ ﺍﳌﺪﻥ‪ .‬ﻓﻼ ﺗﺒﻠﻎ ﻣﻔﺎﺳﺪﹸ ﻫﺎ ﺇﱃ ﹸﻋﴩ ﻣﺎ ﰲ ﺍﳌﺪﻳﻨﺔ‪،‬‬
‫ﳍﺬﺍ ﻻ ﺗﻘﺎﺱ ﺍﳌﺪﻥ ﻋﲆ ﺍﻟﻘﺮ￯ ﻭﺍﻷﺭﻳﺎﻑ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٨٠‬‬

‫ﺣﻮﺍﺭ ﻣﻊ ﺍﳌﺆﻣﻨﺎﺕ‪ ،‬ﺃﺧﻮﺍﰐ ﰲ ﺍﻵﺧﺮﺓ‬

‫ﺎﺳ ﹺﻤ ﹺﻪ ﹸﺳ ﹾﺒﺤﺎ ﹶﻧ ﹸﻪ‬
‫ﺑﹺ ﹾ‬
‫ﺣﻴﻨﲈ ﻛﻨﺖ ﹸﺃﺷﺎﻫﺪ ﰲ ﻋﺪﺩ ﻣﻦ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻫﺘﲈﻡ ﺍﻟﻨﺴﺎﺀ ﺑﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﺍﻫﺘﻤﺎﻣ ﹰﺎ ﺣﺎﺭ ﹰﺍ ﺧﺎﻟﺼ ﹰﺎ‬
‫ﻭﻋﻠﻤﺖ ﺍﻋﺘﲈﺩﻫﻦ ﻋﲆ ﺩﺭﻭﳼ ﺍﻟﺘﻲ ﲣﺺ ﺍﻟﻨﻮﺭ ﺑﲈ ﻳﻔﻮﻕ ﺣﺪﻱ ﺑﻜﺜﲑ‪ ،‬ﺟﺌﺖ ﻣﺮ ﹰﺓ ﺛﺎﻟﺜﺔ ﺇﱃ‬
‫ﻣﺪﺭﺳﺔ ﺍﻟﺰﻫﺮﺍﺀ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﺍﳌﺒﺎﺭﻛﺔ »ﺍﺳﺒﺎﺭﻃﺔ«‪ ،‬ﻓﺴﻤﻌﺖ ﺃﻥ ﺃﻭﻟﺌﻚ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻄﻴﺒﺎﺕ‬
‫ﺍﳌﺒﺎﺭﻛﺎﺕ‪ ،‬ﺃﺧﻮﺍﰐ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻳﻨﺘﻈﺮﻥ ﻣﻨﻲ ﺃﻥ ﹸﺃﻟﻘﻲ ﻋﻠﻴﻬﻦ ﺩﺭﺳ ﹰﺎ‪ ،‬ﻋﲆ ﻏﺮﺍﺭ ﻣﺎ ﹸﻳﻠﻘﻰ ﰲ ﺍﳌﺴﺎﺟﺪ‬
‫ﻣﻦ ﺩﺭﻭﺱ ﺍﻟﻮﻋﻆ ﻭﺍﻹﺭﺷﺎﺩ‪ .‬ﺑﻴﺪ ﺃﲏ ﺃﻋﺎﲏ ﺃﻣﺮﺍﺿ ﹰﺎ ﻋﺪﺓ‪ ،‬ﻣﻊ ﺿﻌﻒ ﻭﺇﳖﺎﻙ ﺷﺪﻳﺪﻳﻦ ﺣﺘﻰ ﻻ‬
‫ﺃﺳﺘﻄﻴﻊ ﺍﻟﻜﻼﻡ ﻭﻻ ﺍﻟﺘﻔﻜﺮ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﺳﻨﺤﺖ ﺑﻘﻠﺒﻲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﺧﺎﻃﺮ ﹲﺓ ﻗﻮﻳﺔ‪ ،‬ﻫﻲ‪:‬‬
‫ﹴ‬
‫ﺑﻄﻠﺐ ﻣﻦ ﺍﻟﺸﺒﺎﺏ ﺃﻧﻔﺴﻬﻢ‪،‬‬ ‫ﺃﻧﻚ ﻗﺪ ﻛﺘﺒﺖ ﻗﺒﻞ ﲬﺲ ﻋﴩﺓ ﺳﻨﺔ ﺭﺳﺎﻟﺔ »ﻣﺮﺷﺪ ﺍﻟﺸﺒﺎﺏ«‬
‫ﺃﺣﻮﺝ ﺇﱃ ﻣﺜﻞ ﻫﺬﺍ »ﺍﳌﺮﺷﺪ« ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﹸ‬ ‫ﻭﻗﺪ ﺍﺳﺘﻔﺎﺩ ﻣﻨﻬﺎ ﺍﻟﻜﺜﲑﻭﻥ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﻨﺴﺎ ﹸﺀ ﻫﻦ‬
‫ﻛﺘﺒﺖ ﰲ‬
‫ﹸ‬ ‫ﻓﺈﺯﺍﺀ ﻫﺬﻩ ﺍﳋﺎﻃﺮﺓ ﻭﻋﲆ ﺍﻟﺮﻏﻢ ﳑﺎ ﺃﻋﺎﻧﻴﻪ ﻣﻦ ﺍﺿﻄﺮﺍﺏ ﻭﻣﻦ ﻋﺠﺰ ﻭﺿﻌﻒ‬
‫ﻏﺎﻳﺔ ﺍﻻﺧﺘﺼﺎﺭ ﻷﺧﻮﺍﰐ ﺍﳌﺒﺎﺭﻛﺎﺕ ﻭﻟﺒﻨﺎﰐ ﺍﳌﻌﻨﻮﻳﺎﺕ ﺍﻟﺸﺎﺑﺎﺕ ﺑﻌﺾ ﻣﺎ ﻳﻠﺰﻣﻬﻦ ﻣﻦ ﻣﺴﺎﺋﻞ‪،‬‬
‫ﺿﻤﻦ ﻧﻜﺎﺕ ﺛﻼﺙ‪.‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﳌﺎ ﻛﺎﻥ ﺃﻫﻢ ﺃﺳﺎﺱ ﻣﻦ ﺃﺳﺲ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﻫﻮ »ﺍﻟﺸﻔﻘﺔ« ﻭﺇﻥ ﺍﻟﻨﺴﺎﺀ ﻫﻦ ﺭﺍﺋﺪﺍﺕ ﺍﻟﺸﻔﻘﺔ‬
‫ﻭﺑﻄﻼﺕ ﺍﳊﻨﺎﻥ‪ ،‬ﻓﻘﺪ ﺃﺻﺒﺤﻦ ﺃﻛﺜﺮ ﺍﺭﺗﺒﺎﻃ ﹰﺎ ﺑﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﻓﻄﺮﺓﹰ‪ .‬ﻓﻬﺬﻩ ﺍﻟﻌﻼﻗﺔ ﺍﻟﻔﻄﺮﻳﺔ ﺗﹸﺤﺲ‬
‫ﲠﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﺎﻛﻦ ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ‪.‬‬
‫ﻭﻟﻘﺪ ﻏﺪﺕ ﺍﻟﺘﻀﺤﻴﺔ ﺍﻟﺘﻲ ﺗﻨﻄﻮﻱ ﻋﻠﻴﻬﺎ ﺍﻟﺸﻔﻘﺔ ﻭﺍﳊﻨﺎﻥ ﺫﺍﺕ ﺃﳘﻴﺔ ﻋﻈﻤﻰ ﰲ ﺯﻣﺎﻧﻨﺎ‬
‫ﻋﻮ ﹴ‬
‫ﺽ ﻭﻣﻘﺎﺑﻞ‪.‬‬ ‫ﹴ‬
‫ﻫﺬﺍ‪ ،‬ﺇﺫ ﺇﳖﺎ ﺗﻌﱪ ﻋﻦ ﺇﺧﻼﺹ ﺣﻘﻴﻘﻲ ﻭﻓﺪﺍﺀ ﺩﻭﻥ ﹶ‬
‫ﺇﻥ ﻓﺪﺍﺀ ﺍﻷﻡ ﺑﺮﻭﺣﻬﺎ ﺇﻧﻘﺎﺫ ﹰﺍ ﻟﻮﻟﺪﻫﺎ ﻣﻦ ﺍﳍﻼﻙ ﻣﻦ ﺩﻭﻥ ﺍﻧﺘﻈﺎﺭ ﻷﺟﺮ‪ ،‬ﻭﺗﻀﺤﻴﺘﹶﻬﺎ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺑﻨﻔﺴﻬﺎ ﺑﺈﺧﻼﺹ ﺣﻘﻴﻘﻲ ﻷﻭﻻﺩﻫﺎ ﺑﺎﻋﺘﺒﺎﺭ ﻭﻇﻴﻔﺘﻬﺎ ﺍﻟﻔﻄﺮﻳﺔ‪ ،‬ﺗﺪﻻﻥ ﻋﲆ ﻭﺟﻮﺩ ﺑﻄﻮﻟﺔ ﺳﺎﻣﻴﺔ‬
‫ﺭﻓﻴﻌﺔ ﰲ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﺑﺤﻴﺚ ﻳﺴﺘﻄﻌﻦ ﺃﻥ ﻳﻨﻘﺬﻥ ﺣﻴﺎﲥﻦ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ ﺑﺎﻧﻜﺸﺎﻑ ﻫﺬﻩ ﺍﻟﺒﻄﻮﻟﺔ‬
‫‪٢٨١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﹴ‬
‫ﺗﻴﺎﺭﺍﺕ ﻓﺎﺳﺪﺓ ﲢﻮﻝ ﺩﻭﻥ ﻇﻬﻮﺭ ﺗﻠﻚ ﺍﻟﺴﺠﻴﺔ ﺍﻟﻘﻴﻤﺔ ﺍﻟﻘﻮﻳﻤﺔ‬ ‫ﻭﺍﻧﺠﻼﺋﻬﺎ ﰲ ﺃﻧﻔﺴﻬﻦ‪ ،‬ﹼﺇﻻ ﺃﻥ‬
‫ﻭﲤﻨﻊ ﺍﻧﻜﺸﺎﻓﻬﺎ‪ ،‬ﺃﻭ ﺗﴫﻑ ﺗﻠﻚ ﺍﻟﺘﻴﺎﺭﺍﺕ ﻫﺬﻩ ﺍﻟﺴﺠﻴﺔ ﺍﻟﻄﻴﺒﺔ ﺇﱃ ﻏﲑ ﳏﺎﳍﺎ ﻓﺘﴘﺀ ﺍﺳﺘﻌﲈﳍﺎ‪.‬‬
‫ﻧﻮﺭﺩ ﻫﻨﺎ ﻣﺜﺎ ﹰ‬
‫ﻻ ﻭﺍﺣﺪ ﹰﺍ ﻣﻦ ﻣﺌﺎﺕ ﺃﻣﺜﻠﺘﻬﺎ‪:‬‬
‫ﻧﺼﺐ ﻋﻴﻨﻬﺎ ﻛﻞ ﻓﺪﺍﺀ ﻭﺗﻀﺤﻴﺔ ﻟﺘﻤﻨﻊ ﻋﻦ ﻭﻟﺪﻫﺎ ﺍﳌﺼﺎﺋﺐ‬
‫ﹶ‬ ‫ﺇﻥ ﺍﻟﻮﺍﻟﺪﺓ ﺍﳊﻨﻮﻥ ﺗﻀﻊ‬ ‫ﱠ‬
‫ﻣﻌﺎﻓﻰ ﰲ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﱰﰊ ﻭﻟﺪﹶ ﻫﺎ ﻋﲆ ﻫﺬﺍ ﺍﻷﺳﺎﺱ‪ ،‬ﻓﺘﻨﻔﻖ ﲨﻴﻊ ﺃﻣﻮﺍﳍﺎ‬ ‫ﹰ‬ ‫ﻭﺍﳍﻼﻙ‪ ،‬ﻟﺘﺠﻌﻠﻪ ﺳﻠﻴﻤ ﹰﺎ‬
‫ﻟﻴﻜﻮﻥ ﺍﺑﻨﻬﺎ ﻋﻈﻴﻤ ﹰﺎ ﻭﺳﻴﺪ ﹰﺍ ﺁﻣﺮ ﹰﺍ‪ .‬ﻓﱰﺍﻫﺎ ﺗﺄﺧﺬ ﻭﻟﺪﹶ ﻫﺎ ﻣﻦ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺗﺮﺳﻠﻪ ﺇﱃ‬
‫ﺃﻭﺭﻭﺑﺎ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺃﻥ ﺗﻔﻜﺮ ﰲ ﺣﻴﺎﺓ ﻭﻟﺪﻫﺎ ﺍﻷﺑﺪﻳﺔ ﺍﻟﺘﻲ ﺗﺼﺒﺢ ﻣﻬﺪﺩﺓ ﺑﺎﳋﻄﺮ‪ .‬ﻓﻬﻲ ﺇﺫ ﺗﺴﻌﻰ‬
‫ﻟﺘﻨﻘﺬﻩ ﻣﻦ ﺳﺠﻦ ﺩﻧﻴﻮﻱ‪ ،‬ﻻ ﲥﺘﻢ ﺑﻮﻗﻮﻋﻪ ﰲ ﺳﺠﻦ ﺟﻬﻨﻢ ﺍﻷﺑﺪﻱ‪ ،‬ﻓﺘﺘﴫﻑ ﺗﺼﺮﻓ ﹰﺎ ﻣﺨﺎﻟﻔ ﹰﺎ‬
‫ﻟﻔﻄﺮﲥﺎ ﻣﺨﺎﻟﻔ ﹰﺔ ﻛﻠﻴﺔ‪ ،‬ﺇﺫ ﺑﺪﻻﹰ ﻣﻦ ﺃﻥ ﲡﻌﻞ ﻭﻟﺪﻫﺎ ﺍﻟﱪﻱﺀ ﺷﻔﻴﻌ ﹰﺎ ﳍﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﲡﻌﻠﻪ ﹸﻣﺪﱠ ﻋﻴ ﹰﺎ‬
‫ﺳﺒﺒﺖ ﰲ ﻫﻼﻛﻲ ﻫﺬﺍ؟!«‪.‬‬ ‫ﹺ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﺇﺫ ﺳﻴﺸﻜﻮ ﺫﻟﻚ ﺍﻟﻮﻟﺪ ﻫﻨﺎﻙ ﻗﺎﺋﻼ ﳍﺎ‪» :‬ﻟﹺ ﹶﻢ ﱂ ﺗﻘﻮﻱ ﺇﻳﲈﲏ ﺣﺘﻰ‬
‫ﻭﺣﻴﺚ ﺇﻧﻪ ﱂ ﻳﺄﺧﺬ ﻗﺴﻄ ﹰﺎ ﻭﺍﻓﺮ ﹰﺍ ﻣﻦ ﺍﻟﱰﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﻼ ﻳﺒﺎﱄ ﺑﺸﻔﻘﺔ ﻭﺍﻟﺪﺗﻪ ﺍﳋﺎﺭﻗﺔ‪ ،‬ﺑﻞ ﻗﺪ‬
‫ﻳﻘﴫ ﰲ ﺣﻘﻬﺎ ﻛﺜﻴﺮ ﹰﺍ‪.‬‬
‫ﻭﻟﻜﻦ ﺇﺫﺍ ﻣﺎ ﺳﻌﺖ ﺗﻠﻚ ﺍﻟﻮﺍﻟﺪ ﹸﺓ ﺇﱃ ﺇﻧﻘﺎﺫ ﻭﻟﺪﻫﺎ ﺍﻟﻀﻌﻴﻒ ﻣﻦ ﺍﻟﺴﺠﻦ ﺍﻷﺑﺪﻱ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻟﻤﻮﺕ ﰲ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﺑﺸﻔﻘﺘﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ ﺍﳌﻮﻫﻮﺑﺔ ﺩﻭﻥ‬
‫ﹸ‬ ‫ﺟﻬﻨﻢ‪ ،‬ﻭﻣﻦ ﺍﻹﻋﺪﺍﻡ ﺍﻷﺑﺪﻱ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻷﻧﻮﺍﺭ ﺩﻭﻣ ﹰﺎ ﺇﱃ ﺭﻭﺣﻬﺎ ﺑﻌﺪ ﻭﻓﺎﲥﺎ‪ ،‬ﺇﺫ ﻳﺴﺠﻞ ﰲ‬
‫ﹶ‬ ‫ﺍﻹﺳﺎﺀﺓ ﰲ ﺍﺳﺘﻌﲈﳍﺎ‪ ،‬ﻓﺈﻥ ﻭﻟﺪﹶ ﻫﺎ ﺳﻴﻮﺻﻞ‬
‫ﻣﺜﻞ ﲨﻴﻊ ﺍﳊﺴﻨﺎﺕ ﺍﻟﺘﻲ ﻳﻌﻤﻠﻬﺎ ﺍﻟﻮﻟﺪ‪ .‬ﻛﲈ ﺳﻴﻜﻮﻥ ﳍﺎ ﻭﻟﺪ ﹰﺍ ﻃﻴﺒ ﹰﺎ ﻣﺒﺎﺭﻛ ﹰﺎ ﻳﻨﻌﲈﻥ‬ ‫ﺻﺤﻴﻔﺔ ﺃﻋﲈﳍﺎ ﹸ‬
‫ﻣﻌ ﹰﺎ ﰲ ﺣﻴﺎﺓ ﺧﺎﻟﺪﺓ‪ ،‬ﺷﻔﻴﻌ ﹰﺎ ﳍﺎ ﻋﻨﺪ ﺍﷲ ﻣﺎ ﻭﺳﻌﺘﻪ ﺍﻟﺸﻔﺎﻋﺔ‪ ،‬ﻻ ﺷﺎﻛﻴ ﹰﺎ ﻣﻨﻬﺎ ﻭﻻ ﹸﻣﺪﱠ ﻋﻴ ﹰﺎ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺇﻥ ﺃﻭﻝ ﺃﺳﺘﺎﺫ ﻟﻺﻧﺴﺎﻥ ﻭﺃﻛﺜﺮ ﻣﻦ ﻳﺆﺛﺮ ﻓﻴﻪ ﺗﻌﻠﻴﻤ ﹰﺎ‪ ،‬ﺇﻧﲈ ﻫﻮ ﻭﺍﻟﺪﺗﹸﻪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺳﺄﺑﲔ ﲠﺬﻩ ﺍﳌﻨﺎﺳﺒﺔ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺍﻟﺬﻱ ﺃﲢﺴﺴﻪ ﺩﺍﺋﻤ ﹰﺎ ﺇﺣﺴﺎﺳ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﰲ ﺷﺨﴢ‪ ،‬ﻭﻫﻮ‪:‬‬
‫ﻋﻠﻲ‪ ،‬ﺇﻧﲈ ﻫﻮ ﺗﻠﻘﻴﻨﺎﺕ ﻭﺍﻟﺪﰐ ﺭﲪﻬﺎ ﺍﷲ‬ ‫ﹶ‬
‫ﺃﺭﺳﺦ ﺩﺭﺱ ﺃﺧﺬﺗﻪ‪ ،‬ﻭﻛﺄﻧﻪ ﻳﺘﺠﺪﺩ ﹼ‬ ‫ﹸﺃﻗﺴﻢ ﺑﺎﷲ ﺃﻥ‬
‫ﻭﺩﺭﻭﺳﻬﺎ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﺣﺘﻰ ﺍﺳﺘﻘﺮﺕ ﰲ ﺃﻋﲈﻕ ﻓﻄﺮﰐ ﻭﺃﺻﺒﺤﺖ ﻛﺎﻟﺒﺬﻭﺭ ﰲ ﺟﺴﺪﻱ‪ ،‬ﰲ ﻏﻀﻮﻥ‬
‫ﻋﻤﺮﻱ ﺍﻟﺬﻱ ﻳﻨﺎﻫﺰ ﺍﻟﺜﲈﻧﲔ ﺭﻏﻢ ﺃﻧﻰ ﻗﺪ ﺃﺧﺬﺕ ﺩﺭﻭﺳ ﹰﺎ ﻣﻦ ﺛﲈﻧﲔ ﺃﻟﻒ ﺷﺨﺺ)‪ (١‬ﺑﻞ ﺃﺭ￯ ﻳﻘﻴﻨﺎ‬
‫ﺃﻥ ﺳﺎﺋﺮ ﺍﻟﺪﺭﻭﺱ ﺇﻧﲈ ﺗﺒﻨﻰ ﻋﲆ ﺗﻠﻚ ﺍﻟﺒﺬﻭﺭ‪.‬‬
‫ﻓﻘﻠﺖ‪ :‬ﻻ ﲤﻠﻜﲔ ﺷﻴﺌ ﹰﺎ!‪ .‬ﻓﻘﺎﻟﺖ‪ :‬ﻓﺈﺫﻥ ﻻ ﺃﻫﺘﻢ ﺑﲈ‬
‫ﹸ‬ ‫)‪ (١‬ﺍﻋﻠﻢ! ﺃﻥ ﺍﻟﺴﺎﺋﻖ ﳍﺬﺍ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﻧﻰ ﺭﺃﻳﺖ ﻧﻔﴘ ﻣﻐﺮﻭﺭﺓ ﺑﻤﺤﺎﺳﻨﻬﺎ‪.‬‬
‫ﺷﺌﺖ ﺷﺎﻫﺪ ﹰﺍ ﻓﺎﻧﻈﺮﻱ ﺇﱃ ﻫﺬﺍ ﺍﻟﺬﺑﺎﺏ‪ ،‬ﹶ‬
‫ﻛﻴﻒ‬ ‫ﹺ‬ ‫ﻟﻴﺲ ﱄ ﻣﻦ ﺍﻟﺒﺪﻥ‪ ..‬ﻓﻘﻠﺖ‪ :‬ﻻﺑﺪ ﺃﻥ ﻻ ﺗﻜﻮﲏ ﺃﻗﻞ ﻣﻦ ﺍﻟﺬﺑﺎﺏ‪ ..‬ﻓﺈﻥ‬
‫ﻭﺃﻓﺤﻢ ﺑﻪ ﻧﻔﴘ!‪.‬‬ ‫ﺃﻟﻬ ﹶﻤﻪ ﻫﺬﺍ‪ ،‬ﻭﺻ ﹼﻴﺮﻩ ﺃﺳﺘﺎﺫ ﹰﺍ ﱄ‬ ‫ﹺ‬ ‫ﺟﻨﺎﺣ ﹺﻴﻪ‬ ‫ﻳﻨ ﱢﻈ ﹸ‬
‫ﹶ‬ ‫ﻭﻳﻤﺴﺢ ﻋﻴﻨﻴﻪ ﻭﺭﺃﺳﻪ ﺑﻴﺪﻳﻪ! ﺳﺒﺤﺎﻥ ﻣﻦ ﹶ‬
‫ﹸ‬ ‫ﺑﺮﺟﻠﻴﻪ‬ ‫ﹶ‬ ‫ﻒ‬
‫)ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ ‪ -‬ﺫﻳﻞ ﺍﻟﻘﻄﺮﺓ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٨٢‬‬
‫ﺑﻤﻌﻨﻰ ﺃﻧﻰ ﺃﺷﺎﻫﺪ ﺩﺭﺱ ﻭﺍﻟﺪﰐ ‪-‬ﺭﲪﻬﺎ ﺍﷲ‪ -‬ﻭﺗﻠﻘﻴﻨﺎﲥﺎ ﻟﻔﻄﺮﰐ ﻭﺭﻭﺣﻲ ﻭﺃﻧﺎ ﰲ ﺍﻟﺴﻨﺔ‬
‫ﺑﺬﻭﺭ ﺃﺳﺎﺱ ﺿﻤﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﺃﺭﺍﻫﺎ ﺍﻵﻥ ﻭﺃﻧﺎ ﰲ ﺍﻟﺜﲈﻧﲔ ﻣﻦ‬
‫ﹶ‬ ‫ﺍﻷﻭﱃ ﻣﻦ ﻋﻤﺮﻱ‪،‬‬
‫ﻋﻤﺮﻱ‪.‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺃﻥ »ﺍﻟﺸﻔﻘﺔ« ﺍﻟﺘﻲ ﻫﻲ ﺃﻫﻢ ﺃﺳﺎﺱ ﻣﻦ ﺍﻷﺳﺲ ﺍﻷﺭﺑﻌﺔ ﰲ ﻣﺴﻠﻜﻲ ﻭﻣﴩﰊ ﰲ‬
‫ﺍﳊﻴﺎﺓ‪ ..‬ﻭﺇﻥ »ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ« ﺍﻟﺘﻲ ﻫﻲ ﺣﻘﻴﻘﺔ ﻋﻈﻤﻰ ﺃﻳﻀ ﹰﺎ ﻣﻦ ﺣﻘﺎﺋﻖ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪ ،‬ﺃﺷﺎﻫﺪﳘﺎ‬
‫ﻳﻘﻴﻨ ﹰﺎ ﺑﺄﳖﲈ ﻧﺎﺑﻌﺘﺎﻥ ﻣﻦ ﺃﻓﻌﺎﻝ ﺗﻠﻚ ﺍﻟﻮﺍﻟﺪﺓ ﺍﻟﺮﺅﻭﻑ ﻭﻣﻦ ﺃﺣﻮﺍﳍﺎ ﺍﻟﺸﻔﻴﻘﺔ ﻭﻣﻦ ﺩﺭﻭﺳﻬﺎ ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﺸﻔﻘﺔ ﻭﺍﳊﻨﺎﻥ ﺍﻟﻜﺎﻣﻨﲔ ﰲ ﺍﻷﻣﻮﻣﺔ ﻭﺍﻟﺘﻲ ﲢﻤﻠﻬﺎ ﺑﺈﺧﻼﺹ ﺣﻘﻴﻘﻲ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻭﺗﻀﺤﻴﺔ ﻭﻓﺪﺍﺀ ﻗﺪ ﹸﺃﺳﻲ ﹶﺀ ﺍﺳﺘﻌﲈﳍﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﴐ‪ ،‬ﺇﺫ ﻻ ﺗﻔﻜﺮ ﺍﻷﻡ ﺑﲈ ﺳﻴﻨﺎﻝ ﻭﻟﺪﹸ ﻫﺎ ﰲ‬
‫ﺍﻵﺧﺮﺓ ﻣﻦ ﻛﻨﻮﺯ ﻫﻲ ﺃﺛﻤﻦ ﻣﻦ ﺍﻷﳌﺎﺱ‪ ،‬ﺑﻞ ﺗﴫﻑ ﻭﺟﻬﻪ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺘﻲ ﻻ ﺗﻌﺪﻝ ﹺﻗﻄﻌ ﹰﺎ‬
‫ﺯﺟﺎﺟﻴﺔ ﻓﺎﻧﻴﺔ‪ ،‬ﺛﻢ ﺗﺸﻔﻖ ﻋﲆ ﻭﻟﺪﻫﺎ ﻭﲢﻨﻮ ﻋﻠﻴﻪ ﰲ ﻫﺬﺍ ﺍﳉﺎﻧﺐ ﻣﻦ ﺍﳊﻴﺎﺓ‪ .‬ﻭﻣﺎ ﻫﺬﺍ ﹼﺇﻻ ﺇﺳﺎﺀ ﹲﺓ‬
‫ﰲ ﺍﺳﺘﻌﲈﻝ ﺗﻠﻚ ﺍﻟﺸﻔﻘﺔ‪.‬‬
‫ﺇﻥ ﳑﺎ ﺗﺜﺒﺖ ﺑﻄﻮﻟ ﹶﺔ ﺍﻟﻨﺴﺎﺀ ﰲ ﺗﻀﺤﻴﺘﻬﻦ ﺍﻟﻌﻈﻴﻤﺔ ﺩﻭﻥ ﺍﻧﺘﻈﺎﺭ ﻷﺟﺮ ﻭﻻ ﻋﻮﺽ‪ ،‬ﻣﻦ‬
‫ﱠ‬
‫ﹴ‬
‫ﻭﺇﻇﻬﺎﺭ ﻷﻧﻔﺴﻬﻦ‪ ،‬ﻫﻲ ﺍﺳﺘﻌﺪﺍﺩﻫﻦ ﻟﻠﻔﺪﺍﺀ‬ ‫ﺩﻭﻥ ﻓﺎﺋﺪﺓ ﳚﻨﻴﻨﻬﺎ ﻷﻧﻔﺴﻬﻦ ﻭﻣﻦ ﺩﻭﻥ ﺭﻳﺎﺀ‬
‫ﺇﻥ ﳑﺎ ﻳﺜﺒﺖ ﺫﻟﻚ ﻫﻮ ﻣﺎ ﻧﺮﺍﻩ ﰲ ﺍﻟﺪﺟﺎﺟﺔ ﺍﻟﺘﻲ ﲢﻤﻞ ﻣﺜﺎ ﹰ‬
‫ﻻ‬ ‫ﺑﺄﺭﻭﺍﺣﻬﻦ ﻷﺟﻞ ﺍﻟﻮﻟﺪ‪ ،‬ﺃﻗﻮﻝ ﱠ‬
‫ﻣﺼﻐﺮ ﹰﺍ ﻣﻦ ﺗﻠﻚ ﺍﻟﺸﻔﻘﺔ‪ ،‬ﺷﻔﻘﺔ ﺍﻷﻣﻮﻣﺔ ﻭﺣﻨﺎﳖﺎ‪ ،‬ﻓﻬﻲ ﲥﺎﺟﻢ ﺍﻷﺳﺪ‪ ،‬ﻭﺗﻔﺪﻱ ﺑﺮﻭﺣﻬﺎ‪،‬‬
‫ﺣﻔﺎﻇ ﹰﺎ ﻋﲆ ﻓﺮﺍﺧﻬﺎ ﺍﻟﺼﻐﺎﺭ‪.‬‬
‫ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﴐ‪ ،‬ﱠ‬
‫ﺇﻥ ﺃﻟﺰﻡ ﳾﺀ ﻭﺃﻫﻢ ﺃﺳﺎﺱ ﰲ ﺍﻟﱰﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺃﻋﲈﻝ ﺍﻵﺧﺮﺓ‪ ،‬ﺇﻧﲈ‬
‫ﻫﻮ »ﺍﻹﺧﻼﺹ« ﻓﻤﺜﻞ ﻫﺬﻩ ﺍﻟﺒﻄﻮﻟﺔ ﺍﻟﻔﺎﺋﻘﺔ ﰲ ﺍﻟﺸﻔﻘﺔ ﺗﻀﻢ ﺑﲔ ﺟﻮﺍﻧﺤﻬﺎ ﺍﻹﺧﻼﺹ ﺍﳊﻘﻴﻘﻲ‪.‬‬
‫ﻓﺈﺫﺍ ﻣﺎ ﺑﺪﺕ ﻫﺎﺗﺎﻥ ﺍﻟﻨﻘﻄﺘﺎﻥ ﰲ ﺗﻠﻚ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﺒﺎﺭﻛﺔ‪ ،‬ﻃﺎﺋﻔﺔ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺈﳖﲈ ﺳﻴﻜﻮﻧﺎﻥ ﻣﺪﺍﺭ‬
‫ﺳﻌﺎﺩﺓ ﻋﻈﻤﻰ ﰲ ﺍﳌﺤﻴﻂ ﺍﻹﺳﻼﻣﻲ‪.‬‬
‫ﺃﻣﺎ ﺗﻀﺤﻴﺔ ﺍﻵﺑﺎﺀ ﻓﻼ ﺗﻜﻮﻥ ﺩﻭﻥ ﻋﻮﺽ ﻗﻄﻌ ﹰﺎ‪ ،‬ﻭﺇﻧﲈ ﺗﻄﻠﺐ ﺍﻷﺟﺮ ﻭﺍﳌﻘﺎﺑﻞ ﻣﻦ ﺟﻬﺎﺕ‬
‫ﻛﺜﲑﺓ ﺗﺒﻠﻎ ﺍﳌﺎﺋﺔ‪ ،‬ﻭﰲ ﺍﻷﻗﻞ ﺗﻄﻠﺐ ﺍﻟﻔﺨﺮ ﻭﺍﻟﺴﻤﻌﺔ‪ .‬ﻭﻟﻜﻦ ﻣﻊ ﺍﻷﺳﻒ ﻓﺈﻥ ﺍﻟﻨﺴﺎﺀ ﺍﳌﺒﺎﺭﻛﺎﺕ‬
‫ﻳﺪﺧﻠﻦ ﺍﻟﺮﻳﺎﺀ ﻭﺍﻟﺘﻤﻠﻖ ﺑﻄﺮﺍﺯ ﺁﺧﺮ ﻭﺑﻨﻮﻉ ﺁﺧﺮ ﻧﺘﻴﺠﺔ ﺿﻌﻔﻬﻦ ﻭﻋﺠﺰﻫﻦ‪ ،‬ﻭﺫﻟﻚ ﺧﻼﺻ ﹰﺎ ﻣﻦ‬
‫ﴍ ﺃﺯﻭﺍﺟﻬﻦ ﺍﻟﻈﻠﻤﺔ ﻭﺗﺴﻠﻄﻬﻢ ﻋﻠﻴﻬﻦ‪.‬‬
‫‪٢٨٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﻧﻈﺮﺕ ﺇﱃ ﺍﻟﺪﻧﻴﺎ‬
‫ﹸ‬ ‫ﳌﺎ ﻛﻨﺖ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﺔ ﻣﻌﺘﺰﻻﹰ ﺍﻟﻨﺎﺱ ﻣﺒﺘﻌﺪ ﹰﺍ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ‪،‬‬
‫ﻧﺰﻭﻻ ﻋﻨﺪ ﺭﻏﺒﺔ ﺇﺧﻮﺓ ﻭﺃﺧﻮﺍﺕ ﻣﻦ ﺍﻟﻨﻮﺭﻳﲔ‪ ،‬ﻓﺴﻤﻌﺖ ﻣﻦ ﺃﻏﻠﺐ ﻣﻦ ﻗﺎﺑﻠﻨﻲ ﻣﻦ ﺍﻷﺻﺪﻗﺎﺀ‪،‬‬
‫»ﺃﻭ ﹶﺩ ﹼﺏ ﺍﻟﻔﺴﺎ ﹸﺩ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ‬
‫ﺷﻜﺎﻭ￯ ﻋﻦ ﺣﻴﺎﲥﻢ ﺍﻷﴎﻳﺔ‪ .‬ﻓﺘﺄﺳﻔﺖ ﻣﻦ ﺍﻷﻋﲈﻕ ﻭﻗﻠﺖ‪ :‬ﹶ‬
‫ﺃﻳﻀ ﹰﺎ؟ ﺇﻥ ﺍﳊﻴﺎﺓ ﺍﻷﴎﻳﺔ ﻫﻲ ﻗﻠﻌﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳊﺼﻴﻨﺔ‪ ،‬ﻭﻻﺳﻴﲈ ﺍﳌﺴﻠﻢ‪ ،‬ﻓﻬﻲ ﻛﺠﻨﺘﻪ ﺍﳌﺼﻐﺮﺓ‬
‫ﻭﺩﻧﻴﺎﻩ ﺍﻟﺼﻐﲑﺓ«‪.‬‬
‫ﻠﻤﺖ ﱠ‬
‫ﺃﻥ ﻫﻨﺎﻙ ﻣﻨﻈﲈﺕ ﴎﻳﺔ ﺗﺴﻌﻰ‬ ‫ﻓﺘﹼﺸﺖ ﻋﻦ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺃ ﹼﺩ￯ ﺇﱃ ﻓﺴﺎﺩﻫﺎ‪ .‬ﻭ ﹶﻋ ﹸ‬
‫ﻹﺿﻼﻝ ﺍﻟﺸﺒﺎﺏ ﻭﺇﻓﺴﺎﺩﻫﻢ ﺑﺘﺬﻟﻴﻞ ﹸﺳﺒﻞ ﺍﻟﺸﻬﻮﺍﺕ ﺃﻣﺎﻣﻬﻢ ﻭﺳﻮﻗﻬﻢ ﺇﱃ ﺍﻟﺴﻔﺎﻫﺔ ﻭﺍﻟﻐﻮﺍﻳﺔ‬
‫ﺃﺣﺴﺴﺖ ﺃﻥ ﻣﻨﻈﲈﺕ ﺃﻳﻀ ﹰﺎ ﺗﻌﻤﻞ‬
‫ﹸ‬ ‫ﻹﻓﺴﺎﺩ ﺍﳌﺠﺘﻤﻊ ﺍﻹﺳﻼﻣﻲ ﻭﺍﻹﴐﺍﺭ ﺑﺎﻟﺪﻳﻦ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻛﲈ‬
‫ﰲ ﺍﳋﻔﺎﺀ ﻭﺗﺴﻌﻰ ﺳﻌﻴ ﹰﺎ ﺟﺎﺩ ﹰﺍ ﻣﺆﺛﺮ ﹰﺍ ﻟﺪﻓﻊ ﺍﻟﻐﺎﻓﻼﺕ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻠﻄﻴﻔﺎﺕ ﺇﱃ ﻃﺮﻕ ﺧﺎﻃﺌﺔ ﺁﺛﻤﺔ‪.‬‬
‫ﻭﺃﺩﺭﻛﺖ ﺃﻥ ﴐﺑﺔ ﻗﺎﺻﻤﺔ ﻋﲆ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺗﺄﰐ ﻣﻦ ﺗﻠﻚ ﺍﳉﻬﺔ‪.‬‬
‫ﻓﺄﻧﺎ ﹸﺃﺑﲔ ﺑﻴﺎﻧ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ‪ ،‬ﻳﺎ ﺇﺧﻮﺍﲏ ﻭﻳﺎ ﺑﻨﺎﰐ ﺍﳌﻌﻨﻮﻳﺎﺕ ﺍﻟﺸﺎﺑﺎﺕ!‬
‫ﺇﻥ ﺍﻟﻌﻼﺝ ﺍﻟﻨﺎﺟﻊ ﻹﻧﻘﺎﺫ ﺳﻌﺎﺩﺓ ﺍﻟﻨﺴﺎﺀ ﻣﻦ ﺍﻹﻓﺴﺎﺩ ﰲ ﺩﻧﻴﺎﻫﻦ ﻭﺃﺧﺮﺍﻫﻦ ﻣﻌ ﹰﺎ‪ ،‬ﻭﺇﻥ‬
‫ﱠ‬
‫ﺍﻟﻮﺳﻴﻠﺔ ﺍﻟﻮﺣﻴﺪﺓ ﻟﺼﻮﻥ ﺳﺠﺎﻳﺎﻫﻦ ﺍﻟﺮﺍﻗﻴﺔ ﺍﻟﻼﰐ ﰲ ﻓﻄﺮﲥﻦ ﻣﻦ ﺍﻟﻔﺴﺎﺩ‪ ،‬ﻟﻴﺲ ﹼﺇﻻ ﰲ ﺗﺮﺑﻴﺘﻬﻦ‬
‫ﺗﺮﺑﻴﺔ ﺩﻳﻨﻴﺔ ﺿﻤﻦ ﻧﻄﺎﻕ ﺍﻹﺳﻼﻡ ﺍﻟﺸﺎﻣﻞ‪.‬‬
‫ﺇﻧﻜﻦ ﺗﺴﻤﻌﻦ ﻣﺎ ﺁﻟﺖ ﺇﻟﻴﻪ ﺣﺎﻝ ﺗﻠﻚ ﺍﻟﻄﺎﺋﻔﺔ ﺍﳌﺒﺎﺭﻛﺔ ﰲ ﺭﻭﺳﻴﺎ!‬
‫ﻭﻗﺪ ﻗﻴﻞ ﰲ ﺟﺰﺀ ﻣﻦ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪:‬‬
‫ﱠ‬
‫ﺇﻥ ﺍﻟﺰﻭﺝ ﺍﻟﺮﺷﻴﺪ ﻻ ﹶﻳﺒﻨﻲ ﻣﺤﺒﺘﹶﻪ ﻟﺰﻭﺟﺘﻪ ﻋﲆ ﲨﺎﻝ ﻇﺎﻫﺮﻱ ﺯﺍﺋﻞ ﻻ ﻳﺪﻭﻡ ﻋﴩ ﺳﻨﻮﺍﺕ‪،‬‬
‫ﻭﺃﺩﻭﻣﻪ‪ ،‬ﻭﻳﻮﺛﻘﻬﺎ ﺑﺤﺴﻦ‬
‫ﺑﻞ ﻋﻠﻴﻪ ﺃﻥ ﻳﺒﻨﻲ ﻣﻮﺩﺗﹶﻪ ﳍﺎ ﻋﲆ ﺷﻔﻘﺘﻬﺎ ﺍﻟﺘﻲ ﻫﻲ ﺃﲨﻞ ﳏﺎﺳﻦ ﺍﻟﻨﺴﺎﺀ ﹶ‬
‫ﺳﲑﲥﺎ ﺍﳋﺎﺻﺔ ﺑﺄﻧﻮﺛﺘﻬﺎ‪ ،‬ﻛﻲ ﺗﺪﻭﻡ ﳏﺒﺘﻪ ﳍﺎ ﻛﻠﲈ ﺷﺎﺑﺖ ﺗﻠﻚ ﺍﻟﺰﻭﺟﺔ ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﺇﺫ ﻫﻲ ﻟﻴﺴﺖ‬
‫ﺻﺎﺣﺒﺘﻪ ﻭﺭﻓﻴﻘﺘﻪ ﰲ ﺣﻴﺎﺓ ﺩﻧﻴﻮﻳﺔ ﻣﺆﻗﺘﺔ‪ ،‬ﻭﺇﻧﲈ ﻫﻲ ﺭﻓﻴﻘﺘﻪ ﺍﳌﺤﺒﻮﺑﺔ ﰲ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ ﺧﺎﻟﺪﺓ‪ .‬ﻓﻴﻠﺰﻡ ﺃﻥ‬
‫ﻳﺘﺤﺎﺑﺎ ﺑﺎﺣﱰﺍﻡ ﺃﺯﻳﺪ ﻭﺭﲪﺔ ﺃﻭﺳﻊ‪ ،‬ﻛﻠﲈ ﺗﻘﺪﻣﺎ ﰲ ﺍﻟﻌﻤﺮ‪ .‬ﺃﻣﺎ ﺣﻴﺎﺓ ﺍﻷﴎﺓ ﺍﻟﺘﻲ ﺗﱰﺑﻰ ﰲ ﺃﺣﻀﺎﻥ‬
‫ﺍﳌﺪﻧﻴﺔ ﺍﳊﺪﻳﺜﺔ ﻓﻬﻲ ﻣﻌﺮﺿﺔ ﻟﻼﳖﻴﺎﺭ ﻭﺍﻟﻔﺴﺎﺩ‪ ،‬ﺣﻴﺚ ﺗﺒﻨﻰ ﺍﻟﻌﻼﻗﺔ ﻓﻴﻬﺎ ﻋﲆ ﺻﺤﺒﺔ ﻣﺆﻗﺘﺔ ﻳﻌﻘﺒﻬﺎ‬
‫ﻓﺮﺍﻕ ﺃﺑﺪﻱ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٨٤‬‬
‫ﻭﻛﺬﻟﻚ ﻗﻴﻞ ﰲ ﺟﺰﺀ ﻣﻦ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪:‬‬
‫ﺇﻥ ﺍﻟﺴﻌﻴﺪ ﻫﻮ ﺫﻟﻚ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﹸﻳ ﹶﻘ ﱢﻠﺪﹸ ﺯﻭﺟﺘﻪ ﺍﻟﺼﺎﳊﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﺻﺎﻟﺤ ﹰﺎ ﻣﺜﻠﻬﺎ‪ ،‬ﻟﺌﻼ ﻳﻔﻘﺪ‬
‫ﱠ‬
‫ﺭﻓﻴﻘﺘﻪ ﰲ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ ﺧﺎﻟﺪﺓ‪.‬‬
‫ﻭﻛﻢ ﻫﻲ ﺳﻌﻴﺪﺓ ﺗﻠﻚ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺘﻲ ﺗﺮ￯ ﺯﻭﺟﻬﺎ ﻣﺘﺪﻳﻨ ﹰﺎ ﻓﺘﺘﻤﺴﻚ ﺑﺄﻫﺪﺍﺏ ﺍﻟﺪﻳﻦ ﻟﺌﻼ‬
‫ﺗﻔﻘﺪ ﺭﻓﻴﻘﻬﺎ ﺍﻷﺑﺪﻱ‪ ،‬ﻓﺘﻔﻮﺯ ﺑﺴﻌﺎﺩﺓ ﺁﺧﺮﲥﺎ ﺿﻤﻦ ﺳﻌﺎﺩﺓ ﺩﻧﻴﺎﻫﺎ!‬
‫ﺷﻘﻲ ﺫﻟﻚ ﺍﻟﺰﻭﺝ ﺍﻟﺬﻱ ﻳﺘﺒﻊ ﺯﻭﺟﺘﻪ ﺍﻟﺘﻲ ﺍﺭﲤﺖ ﰲ ﺃﺣﻀﺎﻥ ﺍﻟﺴﻔﺎﻫﺔ ﻓﻴﺸﺎﺭﻛﻬﺎ‬
‫ﻭﻛﻢ ﻫﻮ ﹲ‬
‫ﻭﻻ ﻳﺴﻌﻰ ﻹﻧﻘﺎﺫﻫﺎ!‬
‫ﻭﻣﺎ ﺃﺷﻘﺎﻫﺎ ﺗﻠﻚ ﺍﻟﺰﻭﺟﺔ ﺍﻟﺘﻲ ﺗﻨﻈﺮ ﺇﱃ ﻓﺠﻮﺭ ﺯﻭﺟﻬﺎ ﻭﻓﺴﻘﻪ ﻭﺗﻘﻠﺪﻩ ﺑﺼﻮﺭﺓ ﺃﺧﺮ￯!‬
‫ﻭﺍﻟﻮﻳﻞ ﺛﻢ ﺍﻟﻮﻳﻞ ﻟﺬﻳﻨﻚ ﺍﻟﺰﻭﺟﲔ ﺍﻟﻠﺬﻳﻦ ﹸﻳﻌﲔ ﱞ‬
‫ﻛﻞ ﻣﻨﻬﲈ ﺍﻵﺧﺮ ﰲ ﺩﻓﻌﻪ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﻱ‬
‫ﻳﻐﺮﻱ ﻛﻞ ﻣﻨﻬﲈ ﺍﻵﺧﺮ ﻟﻼﻧﻐﲈﺱ ﰲ ﺯﺧﺎﺭﻑ ﺍﳌﺪﻧﻴﺔ‪.‬‬
‫ﻭﻓﺤﻮ￯ ﻫﺬﻩ ﺍﳉﻤﻞ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﲠﺬﺍ ﺍﳌﻌﻨﻰ ﰲ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻫﻮ ﺃﻧﻪ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ‬
‫‪-‬ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ -‬ﺗﻨ ﹼﻌﻢ ﺑﺤﻴﺎﺓ ﻋﺎﺋﻠﻴﺔ ﻭﺑﻠﻮﻍ ﻟﺴﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺍﻧﻜﺸﺎﻑ ﻟﺴﺠﺎﻳﺎ ﺭﺍﻗﻴﺔ ﰲ‬
‫ﺍﻟﻨﺴﺎﺀ ﹼﺇﻻ ﺑﺎﻟﺘﺄﺩﺏ ﺑﺎﻵﺩﺍﺏ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺘﻲ ﲢﺪﺩﻫﺎ ﺍﻟﴩﻳﻌﺔ ﺍﻟﻐﺮﺍﺀ‪.‬‬
‫ﺇﻥ ﺃﻫﻢ ﻧﻘﻄﺔ ﻭﺟﺎﻧﺐ ﰲ ﺣﻴﺎﺓ ﺍﻷﴎ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﴐ ﻫﻲ ﺃﻧﻪ ﺇﺫﺍ ﻣﺎ ﺷﺎﻫﺪﺕ ﺍﻟﺰﻭﺟ ﹸﺔ‬ ‫ﱠ‬
‫ﻓﺴﺎﺩ ﹰﺍ ﰲ ﺯﻭﺟﻬﺎ ﻭﺧﻴﺎﻧ ﹰﺔ ﻣﻨﻪ ﻭﻋﺪﻡ ﻭﻓﺎﺀ‪ ،‬ﻓﻘﺎﻣﺖ ﻫﻲ ﻛﺬﻟﻚ ‪-‬ﻋﻨﺎﺩ ﹰﺍ ﻟﻪ‪ -‬ﺑﱰﻙ ﻭﻇﻴﻔﺘﻬﺎ ﺍﻷﴎﻳﺔ‬
‫ﹴ‬
‫ﻋﻨﺪﺋﺬ ﻧﻈﺎﻡ ﺗﻠﻚ ﺍﻷﴎﺓ ﻛﻠﻴ ﹰﺎ ﻭﻳﺬﻫﺐ ﻫﺒﺎ ﹰﺀ ﻣﻨﺜﻮﺭ ﹰﺍ‪،‬‬ ‫ﻭﻫﻲ ﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﺜﻘﺔ ﻓﺘﻔﺴﺪﳘﺎ‪ ،‬ﳜﺘﻞ‬
‫ﻛﺎﻹﺧﻼﻝ ﺑﺎﻟﻨﻈﺎﻡ ﰲ ﺍﳉﻴﺶ‪.‬‬
‫ﻓﻼﺑﺪ ﻟﻠﺰﻭﺟﺔ ﺃﻥ ﺗﺴﻌﻰ ﺟﺎﺩﺓ ﻹﻛﲈﻝ ﻧﻘﺺ ﺯﻭﺟﻬﺎ ﻭﺇﺻﻼﺡ ﺗﻘﺼﲑﻩ ﻛﻲ ﺗﻨﻘﺬ ﺻﺎﺣ ﹶﺒﻬﺎ‬
‫ﺍﻷﺑﺪﻱ‪ ،‬ﹼ‬
‫ﻭﺇﻻ ﻓﻬﻲ ﲣﴪ ﻭﺗﺘﴬﺭ ﰲ ﻛﻞ ﺟﺎﻧﺐ ﺇﺫﺍ ﻣﺎ ﺣﺎﻭﻟﺖ ﺇﻇﻬﺎﺭ ﻧﻔﺴﻬﺎ ﻭﲢﺒﻴﺒﻬﺎ ﻟﻶﺧﺮﻳﻦ‬
‫ﻷﻥ ﺍﻟﺬﻱ ﻳﺘﺨﲆ ﻋﻦ ﺍﻟﻮﻓﺎﺀ ﳚﺪ ﺟﺰﺍﺀﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃﻳﻀ ﹰﺎ‪ .‬ﻷﻥ ﻓﻄﺮﲥﺎ ﺗﺘﺠﻨﺐ‬
‫ﺑﺎﻟﺘﻜﺸﻒ ﻭﺍﻟﺘﱪﺝ‪ ،‬ﱠ‬
‫ﻏﲑ ﺍﳌﺤﺎﺭﻡ ﻭﺗﺸﻤﺌﺰ ﻣﻨﻬﻢ‪ .‬ﻓﻬﻲ ﲢﱰﺯ ﻣﻦ ﺛﲈﲏ ﻋﴩﺓ ﺷﺨﺼ ﹰﺎ ﻣﻦ ﻛﻞ ﻋﴩﻳﻦ ﺷﺨﺼ ﹰﺎ ﺃﺟﻨﺒﻴ ﹰﺎ‪،‬‬
‫ﺑﻴﻨﲈ ﺍﻟﺮﺟﻞ ﻗﺪ ﻻ ﻳﺸﻤﺌﺰ ﻣﻦ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻣﺮﺃﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﻛﻞ ﻣﺎﺋﺔ ﺃﺟﻨﺒﻴﺔ‪.‬‬
‫ﻓﻜﲈ ﺃﻥ ﺍﻟﺰﻭﺟﺔ ﺗﻌﺎﲏ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﻓﻬﻲ ﺗﻀﻊ ﻧﻔﺴﻬﺎ ﻣﻮﺿﻊ ﺍﲥﺎﻡ ﺃﻳﻀ ﹰﺎ‬
‫ﺑﻌﺪﻡ ﺍﻟﻮﻓﺎﺀ ﻭﻓﻘﺪﺍﻥ ﺍﻟﺜﻘﺔ ﻭﺍﻟﻮﻓﺎﺀ ﻓﻼ ﺗﺴﺘﻄﻴﻊ ﺍﳊﻔﺎﻅ ﻋﲆ ﺣﻘﻮﻗﻬﺎ ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺿﻌﻔﻬﺎ‪.‬‬
‫‪٢٨٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺣﺎﺻﻞ ﺍﻟﻜﻼﻡ‪ :‬ﻛﲈ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻻ ﻳﺸﺒﻬﻦ ﺍﻟﺮﺟﺎﻝ ‪-‬ﻣﻦ ﺣﻴﺚ ﺍﻟﺸﻔﻘﺔ ﻭﺍﳊﻨﺎﻥ‪ -‬ﰲ‬
‫ﺍﻟﺘﻀﺤﻴﺔ ﻭﻻ ﰲ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺟﺎﻝ ﻻ ﻳﺒﻠﻐﻮﻥ ﺷﺄﻭﻫﻦ ﰲ ﺍﻟﺘﻀﺤﻴﺔ ﻭﺍﻟﻔﺪﺍﺀ‪ .‬ﻛﺬﻟﻚ ﻻ‬
‫ﹶ‬
‫ﺍﻟﺮﺟﻞ ﰲ ﺍﻟﺴﻔﺎﻫﺔ ﻭﺍﻟ ﹶﻐﻲ ﺑﺄﻱ ﻭﺟﻪ ﻣﻦ ﺍﻟﻮﺟﻮﻩ‪ ،‬ﻟﺬﺍ ﻓﻬﻲ ﲣﺎﻑ ﻛﺜﻴﺮ ﹰﺍ ﺑﻔﻄﺮﲥﺎ‬ ‫ﺗﺪﺭﻙ ﺍﻟﻤﺮﺃ ﹸﺓ‬
‫ﻭﺧﻠﻘﺘﻬﺎ ﺍﻟﻀﻌﻴﻔﺔ ﻣﻦ ﻏﲑ ﺍﳌﺤﺎﺭﻡ ﻭﲡﺪ ﻧﻔﺴﻬﺎ ﻣﻀﻄﺮﺓ ﺇﱃ ﺍﻻﺣﺘﲈﺀ ﺑﺎﳊﺠﺎﺏ‪ .‬ﺫﻟﻚ ﱠ‬
‫ﻷﻥ ﺍﻟﺮﺟﻞ‬
‫ﺇﺫﺍ ﻏﻮ￯ ﻷﺟﻞ ﺗﻠﺬﺫ ﺛﲈﲏ ﺩﻗﺎﺋﻖ ﻻ ﻳﺘﴬﺭ ﹼﺇﻻ ﺑﻀﻊ ﻟﲑﺍﺕ‪ ،‬ﺑﻴﻨﲈ ﺍﳌﺮﺃﺓ ﲡﺎﺯ￯ ﻋﲆ ﺛﲈﲏ ﺩﻗﺎﺋﻖ‬
‫ﻣﻦ ﺍﻟﻠﺬﺓ ﺑﺜﻘﻞ ﺛﲈﻧﻴﺔ ﺃﺷﻬﺮ ﻭﺗﺘﺤﻤﻞ ﺗﻜﺎﻟﻴﻒ ﺗﺮﺑﻴﺔ ﻃﻔﻞ ﻻ ﺣﺎﻣﻲ ﻟﻪ ﻃﻮﺍﻝ ﺛﲈﲏ ﺳﻨﻮﺍﺕ‪ .‬ﺑﻤﻌﻨﻰ‬
‫ﻣﺒﻠﻎ ﺍﻟﺮﺟﺎﻝ ﰲ ﺍﻟﺴﻔﺎﻫﺔ‪ ،‬ﻭﺗﻌﺎ ﹶﻗﺐ ﻋﻠﻴﻬﺎ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻋﻘﺎﺏ ﺍﻟﺮﺟﻞ‪.‬‬
‫ﺃﻥ ﺍﳌﺮﺃﺓ ﻻ ﺗﺒﻠﻎ ﹶ‬
‫ﺇﻥ ﻫﺬﻩ ﺍﳊﻮﺍﺩﺙ ﻟﻴﺴﺖ ﻧﺎﺩﺭﺓ ﻭﻫﻲ ﺗﺪﻝ ﻋﲆ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﳐﻠﻮﻗﺎﺕ ﻣﺒﺎﺭﻛﺎﺕ ﹸﺧﻠﻘﻦ ﻟﻴﻜ ﹼﻦ‬ ‫ﱠ‬
‫ﹰ‬
‫ﻣﻨﺸﺄ ﻟﻸﺧﻼﻕ ﺍﻟﻔﺎﺿﻠﺔ‪ ،‬ﺇﺫ ﺗﻜﺎﺩ ﺗﻨﻌﺪﻡ ﻓﻴﻬﻦ ﻗﺎﺑﻠﻴﺔ ﰲ ﺍﻟﻔﺴﻖ ﻭﺍﻟﻔﺠﻮﺭ ﻟﻠﺘﻤﺘﻊ ﺑﺄﺫﻭﺍﻕ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻧﻮﻉ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﻃﻴﺒﺎﺕ ﻣﺒﺎﺭﻛﺎﺕ‪ ،‬ﹸﺧ ﹺﻠﻘﻦ ﻷﺟﻞ ﻗﻀﺎﺀ ﺣﻴﺎﺓ ﺃﴎﻳﺔ ﺳﻌﻴﺪﺓ‬ ‫ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﹲ‬
‫ﺿﻤﻦ ﻧﻄﺎﻕ ﺍﻟﱰﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﻭﺳﺤﻘ ﹰﺎ ﻟﺘﻠﻚ ﺍﳌﻨﻈﲈﺕ ﺍﻟﺘﻲ ﺗﺴﻌﻰ ﻹﻓﺴﺎﺩ ﻫﺆﻻﺀ ﺍﻟﻄﻴﺒﺎﺕ‪.‬‬
‫ﻓﺘ ﹼﺒ ﹰﺎ ﹸ‬
‫ﻭﺃﺳﺄﻟﻪ ﺗﻌﺎﱃ ﺃﻥ ﳛﻔﻆ ﺃﺧﻮﺍﰐ ﻣﻦ ﴍﻭﺭ ﻫﺆﻻﺀ ﺍﻟﺴﻔﻬﺎﺀ ﺍﻟﻔﺎﺳﺪﻳﻦ‪ ..‬ﺁﻣﲔ‪..‬‬
‫ﺃﺧﻮﺍﰐ! ﺃﻗﻮﻝ ﻟ ﹸﻜ ﹼﻦ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﺸﻜﻞ ﺧﺎﺹ‪:‬‬
‫ﺍﻋﻤﻠﻦ ﻋﲆ ﻛﺴﺐ ﻧﻔﻘﺎﺗﻜﻦ ﺑﻌﻤﻞ ﺃﻳﺪﻳﻜﻦ ﻛﲈ ﺗﻔﻌﻞ ﻧﺴﺎﺀ ﺍﻟﻘﺮ￯ ﺍﻟﻄﻴﺒﺎﺕ ﻭﺍﻛﺘﻔﲔ‬
‫ﺑﺎﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﻤﻐﺮﻭﺯﺗﹶﲔ ﰲ ﻓﻄﺮﺗﻜﻦ‪ .‬ﻭﻫﺬﺍ ﹶﺃﻭﱃ ﻣﻦ ﺍﻣﺘﻬﺎﻥ ﺃﻧﻔﺴﻜﻦ ﺑﺴﺒﺐ ﳘﻮﻡ‬
‫ﺍﻟﻌﻴﺶ ﺑﺎﻟﺮﺿﻮﺥ ﻟﺴﻴﻄﺮﺓ ﺯﻭﺝ ﻓﺎﺳﺪ‪ ،‬ﳼﺀ ﺍﻟﺨ ﹸﻠﻖ‪ ،‬ﻣﺘﻔﺮﻧﺞ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﻛﺎﻥ ﹶﺣ ﹸﻆ ﺇﺣﺪﺍﻛﻦ‬
‫ﺯﻭﺟﻬﺎ ﺑﺮﺿﺎﻫﺎ‬
‫ﻓﻠﺘﺮﺽ ﺑﻘﺴﻤﺘﻬﺎ ﻭﻟﺘﻘﻨﻊ‪ ،‬ﻓﻌﺴﻰ ﺍﷲ ﺃﻥ ﻳﺼﻠﺢ ﹶ‬ ‫ﹶ‬ ‫ﻭﻗﺴﻤﺘﹸﻬﺎ ﺯﻭﺟ ﹰﺎ ﻻ ﻳﻼﺋﻤﻬﺎ‪،‬‬
‫ﻭﺇﻻ ﺳﱰﺍﺟﻊ ﺍﳌﺤﺎﻛﻢ ﻷﺟﻞ ﺍﻟﻄﻼﻕ ‪-‬ﻛﲈ ﺃﺳﻤﻊ ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﴐ‪ -‬ﻭﻫﺬﺍ ﻻ ﻳﻠﻴﻖ‬ ‫ﻭﻗﻨﺎﻋﺘﻬﺎ‪ .‬ﹼ‬
‫ﻗﻄﻌ ﹰﺎ ﺑﻌﺰﺓ ﺍﻹﺳﻼﻡ ﻭﴍﻑ ﺍﻷﻣﺔ‪.‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﺃﺧﻮﺍﰐ ﺍﻟﻌﺰﻳﺰﺍﺕ!‬
‫ﺍﻋﻠﻤﻦ ﻗﻄﻌ ﹰﺎ! ﺃﻥ ﺍﻷﺫﻭﺍﻕ ﻭﺍﳌﺘﻊ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺣﺪﻭﺩ ﺍﻟﴩﻉ‪ ،‬ﻓﻴﻬﺎ ﻣﻦ ﺍﻵﻻﻡ ﻭﺍﳌﺘﺎﻋﺐ‬
‫ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻟﺬﺍﺋﺬﻫﺎ‪ .‬ﻭﻗﺪ ﺃﺛﺒﺘﺖ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻤﺌﺎﺕ ﻣﻦ ﺍﻟﺪﻻﺋﻞ ﺍﻟﻘﻮﻳﺔ‬
‫ﻭﺍﳊﻮﺍﺩﺙ ﺍﻟﻘﺎﻃﻌﺔ‪ .‬ﻭﻳﻤﻜﻨﻜﻦ ﺃﻥ ﲡﺪﻥ ﺗﻔﺎﺻﻴﻠﻬﺎ ﰲ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٨٦‬‬
‫ﻓﻤﺜﻼﹰ‪ :‬ﺍﻟﻜﻠﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﺴﺎﺑﻌﺔ ﻭﺍﻟﺜﺎﻣﻨﺔ ﻣﻦ »ﺍﻟﻜﻠﲈﺕ ﺍﻟﺼﻐﲑﺓ« ﻭ »ﻣﺮﺷﺪ ﺍﻟﺸﺒﺎﺏ«‬
‫ﺗﺒﲔ ﻟﻜﻦ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻮﺿﻮﺡ ﺗﺎﻡ ﻧﻴﺎﺑﺔ ﻋﻨﻲ‪ .‬ﻓﻌﻠﻴﻜﻦ ﺇﺫﻥ ﺍﻟﻘﻨﺎﻋﺔ ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﻭﺍﻻﻛﺘﻔﺎﺀ ﺑﲈ ﰲ‬
‫ﺣﺪﻭﺩ ﺍﻟﴩﻉ ﻣﻦ ﺃﺫﻭﺍﻕ ﻭﻟﺬﺍﺋﺬ‪ ،‬ﻓﻤﻼﻃﻔﺔ ﺃﻭﻻﺩﻛﻦ ﺍﻷﺑﺮﻳﺎﺀ ﻭﻣﺪﺍﻋﺒﺘﻬﻢ ﻭﳎﺎﻟﺴﺘﻬﻢ ﰲ ﺑﻴﻮﺗﻜﻦ‬
‫ﻣﺘﻌﺔ ﻧﺰﳞﺔ ﺗﻔﻀﻞ ﻣﺌﺎﺕ ﺍﳌﺮﺍﺕ ﻣﺘﻌﺔ ﺍﻟﺴﻴﻨﲈ‪.‬‬

‫ﻭﺍﻋﻠﻤﻦ ﻳﻘﻴﻨ ﹰﺎ! ﺃﻥ ﺍﻟﻠﺬﺓ ﺍﳊﻘﻴﻘﻴﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺇﻧﲈ ﻫﻲ ﰲ ﺍﻹﻳﲈﻥ ﻭﰲ ﺣﺪﻭﺩ ﺍﻹﻳﲈﻥ‪ .‬ﻭﺃﻥ‬
‫ﰲ ﻛﻞ ﻋﻤﻞ ﺻﺎﻟﺢ ﻟﺬﺓ ﻣﻌﻨﻮﻳﺔ‪ ،‬ﺑﻴﻨﲈ ﰲ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟ ﹶﻐﻲ ﺁﻻ ﹲﻡ ﻣﻨﻐﺼﺔ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺃﻳﻀ ﹰﺎ‪ .‬ﻫﺬﻩ‬
‫ﺷﺎﻫﺪﺕ ﺑﻌﲔ ﺍﻟﻴﻘﲔ‬
‫ﹸ‬ ‫ﺍﳊﻘﻴﻘﺔ ﺃﺛﺒﺘﺘﻬﺎ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺑﻤﺌﺎﺕ ﻣﻦ ﺍﻷﺩﻟﺔ ﺍﻟﻘﺎﻃﻌﺔ‪ .‬ﻓﺄﻧﺎ ﺷﺨﺼﻴ ﹰﺎ‬
‫ﺗﺠﺎﺭﺏ ﻛﺜﲑﺓ ﻭﺣﻮﺍﺩﺙ ﻋﺪﻳﺪﺓ‪ :‬ﺃﻥ ﰲ ﺍﻹﻳﲈﻥ ﺑﺬﺭ ﹶﺓ ﺟﻨﺔ‪ ،‬ﻭﰲ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺴﻔﻪ ﺑﺬﺭ ﹶﺓ ﺟﻬﻨﻢ‪.‬‬
‫ﹶ‬ ‫ﻋﱪ‬
‫ﻭﻗﺪ ﻛﺘﺒﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻣﺮﺍﺭ ﹰﺍ ﰲ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺣﺘﻰ ﻋﺠﺰ ﺃﻋﺘﻰ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻭﺍﳋﱪﺍﺀ ﺍﻟﺮﺳﻤﻴﻮﻥ‬
‫ﻭﺍﳌﺤﺎﻛﻢ ﻋﻦ ﺟﺮﺡ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪.‬‬

‫ﻓﻠﺘﻜﻦ ﺍﻵﻥ »ﺭﺳﺎﻟﺔ ﺍﳊﺠﺎﺏ« ﰲ ﺍﳌﻘﺪﻣﺔ ﻭ»ﻣﺮﺷﺪ ﺍﻟﺸﺒﺎﺏ« ﻭ»ﺍﻟﻜﻠﲈﺕ ﺍﻟﺼﻐﲑﺓ« ﻧﺎﺋﺒﺔ‬
‫ﻋﻨﻲ ﰲ ﺇﻟﻘﺎﺀ ﺍﻟﺪﺭﺱ ﻋﻠﻴﻜﻦ ﻳﺎ ﺃﺧﻮﺍﰐ ﺍﻟﻄﻴﺒﺎﺕ ﺍﳌﺒﺎﺭﻛﺎﺕ ﻭﻳﺎ ﹶﻣ ﹾﻦ ﻫﻦ ﺑﻤﺜﺎﺑﺔ ﺑﻨﺎﰐ ﺍﻟﺼﻐﲑﺍﺕ‪.‬‬
‫ﺳﻤﻌﺖ ﺃﻧﻜﻦ ﺗﺮﻏﺒﻦ ﰲ ﺃﻥ ﺃﻟﻘﻲ ﻋﻠﻴﻜﻦ ﺩﺭﺳ ﹰﺎ ﰲ ﺍﳉﺎﻣﻊ‪ ،‬ﻭﻟﻜﻦ ﻣﺮﴈ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ‬ ‫ﹸ‬ ‫ﻓﻠﻘﺪ‬
‫ﻋﻦ ﺿﻌﻔﻲ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺃﺳﺒﺎﺏ ﺃﺧﺮ￯‪ ،‬ﲢﻮﻝ ﺩﻭﻥ ﺫﻟﻚ‪ .‬ﻟﺬﺍ ﻓﻘﺪ ﻗﺮﺭﺕ ﺃﻥ ﺃﺟﻌﻠﻜﻦ ﻳﺎ ﺃﺧﻮﺍﰐ‬
‫ﺍﻟﻼﰐ ﺗﻘﺮﺃﻥ ﺩﺭﳼ ﻫﺬﺍ ﺍﻟﺬﻱ ﻛﺘﺒﺘﻪ ﻟ ﹸﻜ ﹼﻦ ﻣﺸﺎﺭﻛﺎﺕ ﱄ ﰲ ﲨﻴﻊ ﻣﻜﺎﺳﺒﻲ ﺍﳌﻌﻨﻮﻳﺔ ﻭﰲ ﺩﻋﻮﺍﰐ‪،‬‬
‫ﻛﻄﻼﺏ ﺍﻟﻨﻮﺭ‪.‬‬
‫ﻭﺇﺫﺍ ﺍﺳﺘﻄﻌﺘﻦ ﺍﳊﺼﻮﻝ ﻋﲆ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻭﻗﺮﺃﺗﻨﻬﺎ ﺃﻭ ﺍﺳﺘﻤﻌﺘﻦ ﺇﻟﻴﻬﺎ‪ ،‬ﻧﻴﺎﺑﺔ ﻋﻨﻲ‪،‬‬
‫ﻓﺈﻧﻜﻦ ﺗﺼﺒﺤﻦ ﻣﺸﺎﺭﻛﺎﺕ ﻹﺧﻮﺍﻧﻜﻦ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﰲ ﲨﻴﻊ ﻣﻜﺎﺳﺒﻬﻢ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺃﺩﻋﻴﺘﻬﻢ ﺣﺴﺐ‬
‫ﻗﺎﻋﺪﺗﻨﺎ ﺍﳌﻘﺮﺭﺓ‪.‬‬
‫ﻛﻨﺖ ﺃﺭﻏﺐ ﺃﻥ ﺃﻛﺘﺐ ﺇﻟﻴﻜﻦ ﺃﻛﺜﺮ ﻣﻦ ﻫﺬﺍ ﻭﻟﻜﻦ ﺍﻛﺘﻔﻴﺖ ﲠﺬﺍ ﺍﻟ ﹶﻘﺪﺭ ﳌﺮﴈ ﺍﻟﺸﺪﻳﺪ‬
‫ﻭﺿﻌﻔﻲ ﺍﻟﺸﺪﻳﺪ ﻭﺷﻴﺨﻮﺧﺘﻲ ﻭﻫﺮﻣﻲ‪ ،‬ﻭﻭﺍﺟﺒﺎﺕ ﻛﺜﲑﺓ ﺗﻨﺘﻈﺮﲏ ﻛﺘﺼﺤﻴﺢ ﺍﻟﺮﺳﺎﺋﻞ‪.‬‬

‫ﺍﻟﺒﺎﻗﻲ ﻫﻮ ﺍﻟﺒﺎﻗﻲ‬
‫ﺃﺧﻮﻛﻢ ﺍﳌﺤﺘﺎﺝ ﺇﱃ ﺩﻋﺎﺋﻜﻦ‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫‪٢٨٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫]ﻣﺴﺄﻟﺔ ﻣﻬﻤﺔ ﹸﺃﺧﻄﺮﺕ ﻋﲆ ﺍﻟﻘﻠﺐ ﻓﺠﺄﺓ[‬

‫ﺗﻨﺒﻴﻪ‬
‫ﺇﻥ ﺩﺃﺏ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﰲ ﺍﳋﻄﺎﺏ ﻫﻮ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺸﻔﻘﺔ‬
‫ﱠ‬
‫ﺍﻟﻨﺴﺎﺀ ﺍﻟﻼﰐ ﻳﺘﻤﻴﺰﻥ ﺑﺎﻟﺸﻔﻘﺔ‬
‫ﹸ‬ ‫ﻭﺍﻟﺮﺃﻓﺔ‪ ،‬ﻟﺬﺍ ﻳﺮﺗﺒﻂ ﻣﻌﻬﺎ‬
‫ﻭﺍﳊﻨﺎﻥ ﺃﻛﺜﺮ ﻣﻦ ﺍﻟﺮﺟﺎﻝ‪ .‬ﺃﻣﺎ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻓﺈﻧﻪ ﻣﻮﺟﻪ ﺇﱃ‬
‫ﺍﻟﻼﺗﻰ ﹸﻳﻘﻠﺪﻥ ﺍﻷﺟﻨﺒﻴﺎﺕ ﺗﻘﻠﻴﺪ ﹰﺍ ﺃﻋﻤﻰ‪ ،‬ﻟﺬﺍ ﺗﺒﺪﻭ ﻓﻴﻪ ﺍﻟﺸﺪﺓ‬
‫ﰲ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻟﻴﺲ ﺫﻟﻚ ﹼﺇﻻ ﻟﺘﻨﺒﻴﻪ ﺍﻟﻐﺎﻓﻼﺕ ﻭﺇﻳﻘﺎﻇﻬﻦ‪ .‬ﺃﻣﺎ‬
‫ﺃﺧﻮﺍﺗﹸﻨﺎ ﺭﺍﺋﺪﺍﺕ ﺍﻟﺸﻔﻘﺔ ﻭﺍﳊﻨﺎﻥ ﻓﻨﺮﺟﻮ ﹼﺃﻻ ﺗﺰﻋﺠﻬﻦ ﺷﺪﺓ‬
‫ﺍﻟﻜﻼﻡ‪.‬‬

‫ﺃﺧﻄﺮ ﺩﻭﺭ ﻭﺃﺭﻫ ﹶﺒﻪ ﰲ‬

‫ﹶ‬ ‫ﹸﻳﻔﻬﻢ ﻣﻦ ﺭﻭﺍﻳﺎﺕ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﺃﻥ ﺍﻟﻨﺴﺎﺀ ﻭﻓﺘﻨﺘﻬﻦ ﺳﺘﺆﺩ￯‬
‫ﻓﺘﻨﺔ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻛﲈ ﺗﻨﻘﻞ ﻟﻨﺎ ﻛﺘﺐ ﺍﻟﺘﺎﺭﻳﺦ‪ :‬ﺃﻧﻪ ﻛﺎﻧﺖ ﰲ ﺍﻟﻘﺮﻭﻥ ﺍﻷﻭﱃ ﻃﺎﺋﻔ ﹲﺔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﺷﺘﻬﺮﻥ‬
‫ﺑﺎﻟﺸﺠﺎﻋﺔ ﻭﲪﻞ ﺍﻟﺴﻼﺡ ﻳﻌﺮﻓﻦ ﺑـ»ﻧﺴﺎﺀ ﺍﻷﻣﺎﺯﻭﻥ« ﺣﺘﻰ ﺗﺸﻜﻠﺖ ﻣﻨﻬﻦ ﻓﺮﻗﺔ ﻋﺴﻜﺮﻳﺔ‬
‫ﺍﻗﺘﺤﻤﺖ ﺣﺮﻭﺑ ﹰﺎ ﺿﺎﺭﻳﺔ‪ ،‬ﻛﺬﻟﻚ ﰲ ﻋﴫﻧﺎ ﻫﺬﺍ‪ ،‬ﻟﺪ￯ ﺗﺼﺪ￯ ﺿﻼﻟﺔ ﺍﻟﺰﻧﺪﻗﺔ ﻟﻺﺳﻼﻡ ﻭﺣﺮﲠﺎ‬
‫ﺍﻟﻤﻐﲑﺓ ﻋﲆ ﺍﻹﺳﻼﻡ ﻭﺍﻟﺘﻲ ﺗﺴﲑ ﻭﻓﻖ ﳐﻄﻂ ﺍﻟﻨﻔﺲ ﺍﻷ ﹼﻣﺎﺭﺓ‬‫ﻣﻌﻪ ﻓﺈﻥ ﺃﺭﻫﺐ ﻓﺮﻗﺔ ﻣﻦ ﺍﻟﻔﺮﻕ ﹸ‬
‫ﺑﺎﻟﺴﻮﺀ‪ ،‬ﻭﺳ ﱠﻠﻤﺖ ﻗﻴﺎ ﹶﺩﻫﺎ ﻭﺇﻣﺮﲥﺎ ﺇﱃ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻫﻲ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻜﺎﺳﻴﺎﺕ ﺍﻟﻌﺎﺭﻳﺎﺕ‬
‫ﺍﻟﻼﺋﻰ ﻳﻜﺸﻔﻦ ﻋﻦ ﺳﻴﻘﺎﳖﻦ ﻭﳚﻌﻠﻨﻬﺎ ﺳﻼﺣ ﹰﺎ ﻗﺎﺳﻴ ﹰﺎ ﺟﺎﺭﺣ ﹰﺎ ﻳﻨـﺰﻝ ﺑﻄﻌﻨﺎﺗﻪ ﻋﲆ ﺃﻫﻞ ﺍﻹﻳﲈﻥ!‬
‫ﻧﻔﻮﺱ ﺍﻟﻜﺜﲑﻳﻦ ﻭﳚﺮﺣﻨﻬﻢ‬‫ﹶ‬ ‫ﺑﺎﺏ ﺍﻟﻨﻜﺎﺡ ﻭﻳﻔﺘﺤﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻔﺎﺡ‪ ،‬ﺇﺫ ﻳﺄﴎﻥ ﺑﻐﺘﺔ‬
‫ﻓﻴﻐﻠﻘﻦ ﺑﺬﻟﻚ ﹶ‬
‫ﺟﺮﻭﺣ ﹰﺎ ﻏﺎﺋﺮﺓ ﰲ ﻗﻠﻮﲠﻢ ﻭﺃﺭﻭﺍﺣﻬﻢ ﺑﺎﺭﺗﻜﺎﲠﻢ ﺍﻟﻜﺒﺎﺋﺮ‪ ،‬ﺑﻞ ﺭﺑﲈ ﻳﴫﻋﻦ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﻠﻮﺏ‬
‫ﻭﻳﻘﻀﲔ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﺣﻄﺐ‬
‫ﹶ‬ ‫ﹸ‬
‫ﺍﻟﺴﻴﻘﺎﻥ ﺍﳌﺪﺟﺠﺔ ﺑﺴﻼﺡ ﺍﻟﻔﺘﻨﺔ ﺍﳉﺎﺭﺡ‬ ‫ﻭﺇﻧﻪ ﻟﻌﻘﺎﺏ ﻋﺎﺩﻝ ﳍﻦ‪ ،‬ﺃﻥ ﺗﺼﺒﺢ ﺗﻠﻚ‬
‫ﺟﻬﻨﻢ ﻭﲢﺮﻕ ﰲ ﻧﺎﺭﻫﺎ ﺃﻭﻝ ﻣﺎ ﳛﺮﻕ‪ ،‬ﳌﹺﺎ ﻛﻦ ﻳﻜﺸﻔﻨﻬﺎ ﻟﺒﻀﻊ ﺳﻨﻮﺍﺕ ﺃﻣﺎﻡ ﻣﻦ ﹸﻳﺤﺮﻡ ﻋﻠﻴﻬﻦ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٨٨‬‬
‫ﻼ ﻋﻦ ﺫﻟﻚ ﻓﺈﳖﻦ ﻳﻔﻘﺪﻥ ﺍﻟﺰﻭﺝ ﺍﳌﻨﺎﺳﺐ ﳍﻦ‪ ،‬ﺑﻞ ﻻ ﻳﺴﺘﻄﻌﻦ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ‬ ‫ﻓﻀ ﹰ‬
‫ﻭﻫﻦ ﰲ ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ ﺑﺤﻜﻢ ﺍﻟﻔﻄﺮﺓ ﻭﺍﳋﻠﻘﺔ‪ ،‬ﳌﹺﺎ ﻛ ﹼﻦ ﻗﺪ ﺿ ﹼﻴﻌﻦ ﺍﻟﺜﻘﺔ ﻭﺍﻟﻮﻓﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﺑﻞ ﻳﺼﺒﺤﻦ ﰲ ﺣﺎﻟﺔ ﻣﻦ ﺍﻻﺑﺘﺬﺍﻝ ﻭﻓﻘﺪﺍﻥ ﺍﻟﺮﻋﺎﻳﺔ ﻭﺍﻷﳘﻴﺔ ‪-‬ﻧﺘﻴﺠﺔ ﻋﺪﻡ ﺍﻟﺮﻏﺒﺔ ﰲ ﺍﻟﻨﻜﺎﺡ‬
‫ﻭﻋﺪﻡ ﺍﻟﺮﻋﺎﻳﺔ ﳊﻘﻮﻗﻪ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﺭﺟﻞ ﻭﺍﺣﺪ ﻗ ﹼﻴﻤ ﹰﺎ ﻋﲆ ﺃﺭﺑﻌﲔ ﻣﻦ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻛﲈ ﻭﺭﺩ ﺫﻟﻚ‬
‫)‪(١‬‬
‫ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪.‬‬
‫ﻛﻞ ﲨﻴﻞ ﳛﺐ ﺟﻤﺎ ﹶﻟﻪ‪ ،‬ﻭﳛﺎﻭﻝ ﺟﻬﺪﻩ ﺍﳌﺤﺎﻓﻈﺔ ﻋﻠﻴﻪ‪،‬‬ ‫ﻓﲈ ﺩﺍﻣﺖ ﺍﳊﻘﻴﻘﺔ ﻫﻜﺬﺍ‪ ..‬ﻭﻣﺎ ﺩﺍﻡ ﱡ‬
‫ﻭﻻ ﻳﺮﻳﺪ ﺃﻥ ﹸﻳ ﹶﻤ ﹼﺲ ﺑﺴﻮﺀ‪ ..‬ﻭﻣﺎ ﺩﺍﻡ ﺍﳉﲈﻝ ﻧﻌﻤ ﹰﺔ ﻣﻬﺪﺍﺓﹰ‪ ،‬ﻭﺍﻟﻨﻌﻤﺔ ﺇﻥ ﹸﺣﻤﺪﹶ ﺯﺍﺩﺕ ﻭﺇﻥ ﻗﻮﺑﻠﺖ‬
‫ﺑﺎﻟﻨﻜﺮﺍﻥ ﺗﻐ ﹼﻴﺮﺕ‪ ..‬ﻓﻼﺷﻚ ﺃﻥ ﺍﳌﺮﺃﺓ ﺍﳌﺎﻟﻜﺔ ﹸﻟﺮﺷﺪﻫﺎ ﺳﺘﻬﺮﺏ ﺑﺸﺪﺓ ﻭﺑﻜﻞ ﻣﺎ ﻟﺪﳞﺎ ﻣﻦ ﻗﻮﺓ ﻣﻦ‬
‫ﻭﺳﺘﻔﺮ ﺣﺘﻤ ﹰﺎ ﹶﻣ ﹾﻦ ﺃﻥ‬
‫ﹼ‬ ‫ﺃﻥ ﲡﻌﻞ ﺟﻤﺎ ﹶﻟﻬﺎ ﻭﺳﻴﻠﺔ ﻟﻜﺴﺐ ﺍﳋﻄﺎﻳﺎ ﻭﺍﻟﺬﻧﻮﺏ ﹶ‬
‫ﻭﺳﻮﻕ ﺍﻵﺧﺮﻳﻦ ﺇﻟﻴﻬﺎ‪..‬‬
‫ﲡﻌﻞ ﲨﺎﳍﺎ ﻳﺘﺤﻮﻝ ﺇﱃ ﻗﺒﺢ ﺩﻣﻴﻢ ﻭﲨﺎﻝ ﻣﻨﺤﻮﺱ ﻣﺴﻤﻮﻡ‪ ..‬ﻭﺳﺘﻨﻬﺰﻡ ﺑﻼ ﺷﻚ ﻣﻦ ﺃﻥ ﲡﻌﻞ‬
‫ﺑﺎﻟﻨﻜﺮﺍﻥ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ ﺍﳌﻬﺪﺍﺓ ﻭﺗﺼﺒﺢ ﻣﺪﺍﺭ ﻋﺬﺍﺏ ﻭﻋﻘﺎﺏ‪.‬‬
‫ﻟﺬﺍ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺮﺃﺓ ﺍﳊﺴﻨﺎﺀ ﺍﺳﺘﻌﲈﻝ ﲨﺎﳍﺎ ﻋﲆ ﺍﻟﻮﺟﻪ ﺍﳌﴩﻭﻉ ﻟﻴﻈﻞ ﺫﻟﻚ ﺍﳉﲈﻝ ﺍﻟﻔﺎﲏ‬
‫ﺷﻜﺮ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ‪.‬‬ ‫ﺧﺎﻟﺪ ﹰﺍ ﺩﺍﺋﻤ ﹰﺎ ﺑﺪﻻﹰ ﻣﻦ ﲨﺎﻝ ﻻ ﻳﺪﻭﻡ ﺳﻮ￯ ﹶ‬
‫ﺑﻀﻊ ﺳﻨﲔ‪ ،‬ﻓﺘﻜﻮﻥ ﻋﻨﺪﺋﺬ ﻗﺪ ﺃﺩﺕ ﹶ‬
‫ﹼ‬
‫ﻭﺇﻻ ﺳﺘﺘﺠﺮﻉ ﺍﻵﻻﻡ ﻭﺍﻟﻌﺬﺍﺏ ﰲ ﻭﻗﺖ ﺷﻴﺨﻮﺧﺘﻬﺎ‪ ،‬ﻭﺳﺘﺒﻜﻲ ﻭﺗﻨﺪﺏ ﻋﲆ ﻧﻔﺴﻬﺎ ﻳﺎﺋﺴﺔ ﻧﺎﺩﻣﺔ‬
‫ﻟﺸﺪﺓ ﻣﺎ ﺗﺮ￯ ﻣﻦ ﺍﺳﺘﺜﻘﺎﻝ ﺍﻵﺧﺮﻳﻦ ﳍﺎ ﻭﺇﻋﺮﺍﺿﻬﻢ ﻋﻨﻬﺎ‪.‬‬
‫ﺃﻣﺎ ﺇﺫﺍ ﹸﺯﻳﻦ ﺫﻟﻚ ﺍﳉﲈﻝ ﺑﺰﻳﻨﺔ ﺁﺩﺍﺏ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺭﻭﻋﻲ ﺍﻟﺮﻋﺎﻳﺔ ﺍﻟﻼﺋﻘﺔ ﺿﻤﻦ ﻧﻄﺎﻕ‬
‫‪-‬ﻣﻌﻨﻰ‪ -‬ﻭﺳﺘﻤﻨﺢ ﺍﳌﺮﺃﺓ ﺟﻤﺎ ﹰ‬
‫ﻻ ﻫﻮ ﺃﲨﻞ‬ ‫ﹰ‬ ‫ﹸ‬
‫ﺍﻟﺠﻤﺎﻝ ﺍﻟﻔﺎﲏ ﺑﺎﻗﻴ ﹰﺎ‬ ‫ﺍﻟﱰﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺴﻴﻈﻞ ﺫﻟﻚ‬
‫ﻭﺃﲠﻰ ﻭﺃﺣﲆ ﻣﻦ ﲨﺎﻝ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﰲ ﺍﳉﻨﺔ ﺍﳋﺎﻟﺪﺓ ﻛﲈ ﻫﻮ ﺛﺎﺑﺖ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪ (٢).‬ﻓﻠﺌﻦ‬
‫ﻛﺎﻧﺖ ﻟﺘﻠﻚ ﺍﳌﺮﺃﺓ ﻣﺴﻜﺔ ﻣﻦ ﻋﻘﻞ‪ ،‬ﻓﻠﻦ ﺗﺪﻉ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺍﻟﺒﺎﻫﺮﺓ ﺍﳋﺎﻟﺪﺓ ﻗﻄﻌ ﹰﺎ ﺃﻥ ﺗﻀﻴﻊ ﻣﻨﻬﺎ‪.‬‬

‫)‪ (١‬ﻋﻦ ﺃﻧﺲ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻗﺎﻝ‪ :‬ﻷﺣﺪﺛﻨﻜﻢ ﺣﺪﻳﺜ ﹰﺎ ﻻ ﳛﺪﺛﻜﻢ ﺃﺣﺪ ﺑﻌﺪ￯‪ ،‬ﺳﻤﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﻳﻘﻮﻝ‪) :‬ﻣﻦ ﺃﴍﺍﻁ‬
‫ﺍﻟﺴﺎﻋﺔ ﺃﻥ ﻳﻘﻞ ﺍﻟﻌﻠﻢ ﻭﻳﻈﻬﺮ ﺍﻟﺰﻧﺎ ﻭﺗﻜﺜﺮ ﺍﻟﻨﺴﺎﺀ ﻭﻳﻘﻞ ﺍﻟﺮﺟﺎﻝ ﺣﺘﻰ ﻳﻜﻮﻥ ﳋﻤﺴﲔ ﺍﻣﺮﺃﺓ ﺍﻟﻘ ﹼﻴ ﹸﻢ ﺍﻟﻮﺍﺣﺪ( ﺍﻟﺒﺨﺎﺭﻱ ‪-‬‬
‫ﻛﺘﺎﺏ ﺍﻟﻌﻠﻢ ‪ -‬ﺑﺎﺏ ﺭﻓﻊ ﺍﻟﻌﻠﻢ ﻭﻇﻬﻮﺭ ﺍﳉﻬﻞ‪.‬‬
‫)‪ (٢‬ﰲ ﺍﻟﺒﺎﺏ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﻧﺬﻛﺮ ﻣﻨﻬﺎ‪ :‬ﻋﻦ ﺃﻡ ﺳﻠﻤﺔ ﺯﻭﺝ ﺍﻟﻨﺒﻲ ﷺ ﻗﺎﻟﺖ‪) :‬ﰲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ( ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﻧﺴﺎﺀ‬
‫ﺍﻟﺪﻧﻴﺎ ﺃﻓﻀﻞ ﺃﻡ ﺍﳊﻮﺭ ﺍﻟﻌﲔ؟ ﻗﺎﻝ‪ :‬ﻧﺴﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺃﻓﻀﻞ ﻣﻦ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﻛﻔﻀﻞ ﺍﻟﻈﻬﺎﺭﺓ ﻋﲆ ﺍﻟﺒﻄﺎﻧﺔ‪ .‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ‬
‫ﻭﺑﻢ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﺑﺼﻼﲥﻦ ﻭﺻﻴﺎﻣﻬﻦ ﻭﻋﺒﺎﺩﲥﻦ ﷲ ﻋﺰ ﻭﺟﻞ ﺃﻟﺒﺲ ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﺟﻮﻫﻬﻦ ﺍﻟﻨﻮﺭ ﻭﺃﺟﺴﺎﺩﻫﻦ‬ ‫ﺍﷲ‪ .‬ﹶ‬
‫ﺍﳊﺮﻳﺮ‪ ،‬ﺑﻴﺾ ﺍﻷﻟﻮﺍﻥ‪ ،‬ﺧﴬ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﺻﻔﺮ ﺍﳊﲇ‪ ...‬ﺍﻟﺦ ﺍﳊﺪﻳﺚ‪ ..‬ﺍﻟﻄﱪﺍﻧﻰ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻭﺍﻷﻭﺳﻂ ﻭﻫﺬﺍ ﻟﻔﻈﻪ‬
‫)ﻋﻦ ﺍﻟﱰﻏﻴﺐ ﻭﺍﻟﱰﻫﻴﺐ ﻟﻠﻤﻨﺬﺭﻱ ‪.(٥٣٧/٤‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﻫﻲ ﲬﺴﺔ ﻭﻋﴩﻭﻥ ﺩﻭﺍﺀ‬

‫ﻭﻣﺮﻫﻢ ﺗﺴﻠﻴﺔ‬
‫ﹸ‬ ‫ﻫﻲ ﻋﻴﺎﺩﺓ ﻟﻠﻤﺮﻳﺾ‪ ،‬ﻭﺑﻠﺴﻢ ﻟﻠﻤﺮﴇ‪،‬‬
‫ﳍﻢ‪ ،‬ﻭﻭﺻﻔﺔ ﻣﻌﻨﻮﻳﺔ‪ ،‬ﻭﻗﺪ ﻛﹸﺘﺒﺖ ﺑﻤﺜﺎﺑﺔ ﺍﻟﻘﻮﻝ ﺍﳌﺄﺛﻮﺭ‪:‬‬
‫»ﺫﻫﺐ ﺍﻟﺒﺄﺱ ﻭﺣﻤﺪ ﹰﺍ ﷲ ﻋﲆ ﺍﻟﺴﻼﻣﺔ«‪.‬‬

‫ﺗﻨﺒﻴﻪ ﻭ ﺍﻋﺘﺬﺍﺭ‬
‫ﺗﻢ ﺗﺄﻟﻴﻒ ﻫﺬﻩ ﺍﻟﻮﺻﻔﺔ ﺍﳌﻌﻨﻮﻳﺔ ﺑﴪﻋﺔ ﺗﻔﻮﻕ ﲨﻴﻊ ﻣﺎ ﻛﺘﺒﻨﺎﻩ )‪ (١‬ﻭﻟﻀﻴﻖ ﺍﻟﻮﻗﺖ ﻛﺎﻥ‬
‫ﺗﺼﺤﻴﺤﻬﺎ ﻭﺗﺪﻗﻴﻘﻬﺎ ‪-‬ﺑﺨﻼﻑ ﺍﳉﻤﻴﻊ‪ -‬ﺑﻨﻈﺮﺓ ﺧﺎﻃﻔﺔ ﰲ ﻏﺎﻳﺔ ﺍﻟﴪﻋﺔ ﻛﺘﺄﻟﻴﻔﻬﺎ‪ ،‬ﻓﻈﻠﺖ‬ ‫ﹸ‬
‫ﻣﺸﻮﺷﺔ ﻛﺎﳌﺴﻮﺩﺓ ﺍﻷﻭﱃ‪ ،‬ﻭﱂ ﻧ ﹶﹶﺮ ﺣﺎﺟﺔ ﻟﻠﻘﻴﺎﻡ ﺑﺘﺪﻗﻴﻘﺎﺕ ﺟﺪﻳﺪﺓ‪ ،‬ﺣﻴﺚ ﱠ‬
‫ﺇﻥ ﺍﳋﻮﺍﻃﺮ ﺍﻟﺘﻲ‬
‫ﺗﺮﺩ ﺍﻟﻘﻠﺐ ﻓﻄﺮﻳ ﹰﺎ ﻻ ﻳﻨﺒﻐﻲ ﺇﻓﺴﺎﺩﻫﺎ ﺑﺰﺧﺮﻑ ﺍﻟﻘﻮﻝ ﻭﺍﻟﺘﻔﻨﻦ ﻭﺍﻟﺘﺪﻗﻴﻖ‪ ،‬ﻓﺎﻟﺮﺟﺎﺀ ﻣﻦ ﺍﻟﻘﺮﺍﺀ‬
‫ﻭﺑﺨﺎﺻﺔ ﺍﳌﺮﴇ ﻣﻨﻬﻢ ﹼﺃﻻ ﻳﻀﺠﺮﻭﺍ ﻣﻦ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻏﲑ ﺍﳌﺄﻧﻮﺳﺔ ﻭﺍﳉﻤﻞ ﺍﻟﺼﻌﺒﺔ ﻭﺃﻥ ﻳﺪﻋﻮﺍ‬
‫ﱄ ﺑﻈﻬﺮ ﺍﻟﻐﻴﺐ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬

‫)‪ (١‬ﻧﻌﻢ ﻧﺸﻬﺪ ﺃﻥ ﺗﺄﻟﻴﻒ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻗﺪ ﺗﻢ ﺧﻼﻝ ﺃﺭﺑﻊ ﺳﺎﻋﺎﺕ ﻭﻧﺼﻒ ﺍﻟﺴﺎﻋﺔ‪.‬‬
‫) ﺭﺷﺪﻱ‪ ،‬ﺭﺃﻓﺖ‪ ،‬ﺧﴪﻭ‪ ،‬ﺳﻌﻴﺪ(‪) .‬ﺍﳌﺆﻟﻒ(‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٩٠‬‬

‫‬

‫﴿ > ? @ ‪) ﴾ G F E D C B A‬ﺍﻟﺒﻘﺮﺓ‪(١٥٦:‬‬

‫﴿½ ¾ ¿ ‪) ﴾Å Ä Ã Â * À‬ﺍﻟﺸﻌﺮﺍﺀ‪(٨٠-٧٩:‬‬

‫ﰲ ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﻧﺒﲔ ﲬﺴﺔ ﻭﻋﴩﻳﻦ ﺩﻭﺍ ﹰﺀ ﺑﻴﺎﻧ ﹰﺎ ﻣﺠﻤ ﹰ‬

‫ﻼ ﺗﻠﻚ ﺍﻷﺩﻭﻳﺔ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ‬
‫ﺗﺴﻠﻴ ﹰﺔ ﺣﻘﻴﻘﻴﺔ ﻭﻣﺮﻫﻤ ﹰﺎ ﻧﺎﻓﻌ ﹰﺎ ﻷﻫﻞ ﺍﻟﺒﻼﺀ ﻭﺍﳌﺼﺎﺋﺐ ﻭﻟﻠﻤﺮﴇ ﺍﻟﻌﻠﻴﻠﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﹸﻋﴩ ﺃﻗﺴﺎﻡ‬
‫ﺍﻟﺒﴩﻳﺔ‪.‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻷﻭﻝ‬
‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﻌﺎﺟﺰ! ﻻ ﺗﻘﻠﻖ‪ ،‬ﺍﺻﱪ! ﻓﺈﻥ ﻣﺮﺿﻚ ﻟﻴﺲ ﻋ ﹼﻠﺔ ﻟﻚ ﺑﻞ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﻟﺪﻭﺍﺀ؛‬
‫ﺴﺘﺜﻤﺮ ﻓﺴﻴﻀﻴﻊ ﻛﻞ ﳾﺀ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﺇﺫﺍ ﺍﻧﻘﴣ‬ ‫ﺭﺃﺱ ﻣﺎﻝ ﻳﺘﻼﺷﻰ‪ ،‬ﻓﺈﻥ ﱂ ﹸﻳ ﹶ‬ ‫ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﻤﺮ ﹸ‬
‫ﺭﺃﺱ ﻣﺎﻟﻚ ﺍﳌﺬﻛﻮﺭ ﺃﺭﺑﺎﺣ ﹰﺎ‬
‫ﺑﺎﻟﺮﺍﺣﺔ ﻭﺍﻟﻐﻔﻠﺔ ﻭﻫﻮ ﳛﺚ ﺍﳋﻄﻰ ﺇﱃ ﳖﺎﻳﺘﻪ‪ ،‬ﻓﺎﳌﺮﺽ ﻳﻜﺴﺐ ﹶ‬
‫ﻳﺆﺗﻰ‬ ‫ﹺ‬ ‫ﻃﺎﺋﻠﺔ‪ ،‬ﻭﻻ ﻳﺴﻤﺢ ﺑﻤﻀ ﹼﻴﻪ ﺳﺮﻳﻌ ﹰﺎ‪ ،‬ﻓﻬﻮ ﹸﻳﺒﻄﺊ‬
‫ﻭﻳﻄﻮﻟﻪ‪ ،‬ﺣﺘﻰ ﹶ‬
‫ﹼ‬ ‫ﺧﻄﻮﺍﺕ ﺍﻟﻌﻤﺮ‪ ،‬ﻭﻳﻤﺴﻜﻪ‪،‬‬
‫ﹶ‬
‫ﺃﻃﻮﻝ ﺯﻣ ﹶﻦ‬ ‫ﺛﲈﺭﻩ‪ ،‬ﺛﻢ ﻳﻐﺪﻭ ﺇﱃ ﺷﺄﻧﻪ‪ .‬ﻭﻗﺪ ﺫﻫﺐ ﹸ‬
‫ﻃﻮﻝ ﺍﻟﻌﻤﺮ ﺑﺎﻷﻣﺮﺍﺽ ﻣﺜﻼﹰ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﺃﻻ ﻣﺎ‬
‫ﺍﻟﻨﻮﺍﺋﺐ ﻭﻣﺎ ﺃﻗﴫ ﺯﻣﻦ ﺍﳍﻨﺎﺀ!‪.‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﲏ‬
‫ﺗﺠﻤﻞ ﺑﺎﻟﺸﻜﺮ‪ ،‬ﱠ‬
‫ﻓﺈﻥ ﻣﺮﺿﻚ ﻫﺬﺍ ﻳﻤﻜﻨﻪ ﺃﻥ‬ ‫ﺗﺠﻤﻞ ﺑﺎﻟﺼﱪ! ﺑﻞ ﹼ‬ ‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﻨﺎﻓﺪﹸ ﺍﻟﺼﱪ! ﹼ‬
‫ﹴ‬
‫ﺳﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺫﻟﻚ ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻗﺴﲈﻥ‪:‬‬ ‫ﹶ‬
‫ﻳﺠﻌﻞ ﻣﻦ ﺩﻗﺎﺋﻖ ﻋﻤﺮﻙ ﰲ ﺣﻜﻢ‬
‫ﺍﻟﻤﺘﺠﺴﺪﺓ ﰲ ﺇﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺃﻣﺜﺎﳍﺎ‪.‬‬
‫ﹼ‬ ‫ﺍﻷﻭﱃ‪ :‬ﺍﻟﻌﺒﺎﺩﺓ ﺍﻹﳚﺎﺑﻴﺔ‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﺴﻠﺒﻴﺔ ﺍﻟﺘﻲ ﻳﺘﴬﻉ ﻓﻴﻬﺎ ﺍﳌﺼﺎﺏ ﻣﻠﺘﺠﺌ ﹰﺎ ﺇﱃ ﺧﺎﻟﻘﻪ ﺍﻟﺮﺣﻴﻢ ﻣﺴﺘﺠﻴﺮ ﹰﺍ ﺑﻪ‬
‫ﻼ ﺇﻟﻴﻪ‪ ،‬ﻣﻨﻄﻠﻘ ﹰﺎ ﻣﻦ ﺃﺣﺎﺳﻴﺴﻪ ﺍﻟﺘﻲ ﺗﹸﺸﻌﺮﻩ ﺑ ﹶﻌﺠﺰﻩ ﻭﺿﻌﻔﻪ ﺃﻣﺎﻡ ﺗﻠﻚ ﺍﻷﻣﺮﺍﺽ ﻭﺍﳌﺼﺎﺋﺐ‪.‬‬ ‫ﻣﺘﻮﺳ ﹰ‬
‫ﻓﻴﻨﺎﻝ ﺑﺬﻟﻚ ﺍﻟﺘﴬﻉ ﻋﺒﺎﺩ ﹰﺓ ﻣﻌﻨﻮﻳﺔ ﺧﺎﻟﺼﺔ ﻣﺘﺠﺮﺩﺓ ﻣﻦ ﻛﻞ ﺃﻧﻮﺍﻉ ﺍﻟﺮﻳﺎﺀ‪.‬‬
‫‪٢٩١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﻤﻤﺰﻭﺝ ﺑﺎﳌﺮﺽ ﻭﺍﻟﺴﻘﻢ ﹸﻳﻌﺪﹼ ﻟﻠﻤﺆﻣﻦ‬

‫ﹶ‬ ‫ﺭﻭﺍﻳﺎﺕ ﺻﺤﻴﺤﺔ ﻋﲆ ﺃﻥ ﺍﻟﻌﻤﺮ‬
‫ﹲ‬ ‫ﻧﻌﻢ‪ ،‬ﻫﻨﺎﻙ‬
‫ﻋﺒﺎﺩﺓ )‪ (١‬ﻋﲆ ﴍﻁ ﻋﺪﻡ ﺍﻟﺸﻜﻮ￯ ﻣﻦ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ .‬ﺑﻞ ﻫﻮ ﺛﺎﺑﺖ ﺑﻌﺪﺓ ﺭﻭﺍﻳﺎﺕ ﺻﺤﻴﺤﺔ‬
‫ﹺ‬
‫ﺳﺎﻋﺔ‬ ‫ﻭﻛﺸﻔﻴﺎﺕ ﺻﺎﺩﻗﺔ ﻛﻮﻥ ﺩﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﻣﺮﺽ ﻗﺴﻢ ﻣﻦ ﺍﻟﺸﺎﻛﺮﻳﻦ ﺍﻟﺼﺎﺑﺮﻳﻦ ﻫﻲ ﺑﺤﻜﻢ‬
‫ﺗﺸﻚ‬ ‫ﹸ‬
‫ﻭﻛﻮﻥ ﺩﻗﻴﻘﺔ ﻣﻨﻪ ﻟﻘﺴﻢ ﻣﻦ ﺍﻟﻜﺎﻣﻠﲔ ﻫﻲ ﺑﻤﺜﺎﺑﺔ ﻳﻮﻡ ﻋﺒﺎﺩﺓ ﻛﺎﻣﻠﺔ ﳍﻢ‪ .‬ﻓﻼ ﹸ‬ ‫ﻋﺒﺎﺩﺓ ﻛﺎﻣﻠﺔ ﳍﻢ‪،‬‬
‫ﺃﻟﻒ ﺩﻗﻴﻘﺔ ﻭﻳﻤﺪﹼ ﻙ ﹴ‬
‫ﺑﻌﻤﺮ ﻃﻮﻳﻞ ﻣﺪﻳﺪ! ﺑﻞ‬ ‫ﻣﺮﺽ ﳚﻌﻞ ﻣﻦ ﺩﻗﻴﻘﺔ ﻋﺼﻴﺒﺔ ﻋﻠﻴﻚ ﹶ‬ ‫ﹴ‬ ‫‪-‬ﻳﺎ ﺃﺧﻲ‪ -‬ﻣﻦ‬
‫ﻛﻦ ﺷﺎﻛﺮ ﹰﺍ ﻟﻪ‪.‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﻟﺚ‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﱂ ﻳﺄﺕ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻟﻠﺘﻤﺘﻊ ﻭﺍﻟﺘﻠﺬﺫ‪.‬‬ ‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﺬﻱ ﻻ ﻳﻄﻴﻖ! ﱠ‬
‫ﺩﻭﺍﻣﺔ ﺍﻟﺰﻭﺍﻝ‬ ‫ﻭﺍﻟﺸﺎﻫﺪ ﻋﲆ ﺫﻟﻚ‪ :‬ﺭﺣﻴﻞ ﻛﻞ ﹴ‬
‫ﻭﺗﺪﺣﺮﺝ ﺍﳉﻤﻴﻊ ﰲ ﹼ‬
‫ﹸ‬ ‫ﺁﺕ‪ ،‬ﻭﺗﺸ ﹼﻴﺐ ﺍﻟﺸﺒﺎﺏ‪،‬‬
‫ﺃﻛﻤﻞ ﺍﻷﺣﻴﺎﺀ ﻭﺃﺳﲈﻫﺎ ﻭﺃﻏﻨﺎﻫﺎ ﺃﺟﻬﺰ ﹰﺓ ﺑﻞ ﻫﻮ ﺍﻟﺴﻴﺪ ﻋﻠﻴﻬﺎ‬‫ﹶ‬ ‫ﻭﺍﻟﻔﺮﺍﻕ‪ .‬ﻭﺑﻴﻨﺎ ﺗﺮ￯ ﺍﻹﻧﺴﺎﻥ‬
‫ﺟﻤﻴﻌ ﹰﺎ‪ ،‬ﺇﺫﺍ ﺑﻪ ﺑﺎﻟﺘﻔﻜﺮ ﰲ ﻟﺬﺍﺕ ﺍﳌﺎﴈ ﻭﺑﻼﻳﺎ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻳﻘﴤ ﺣﻴﺎﺗﻪ ﰲ ﻛﺪﹶ ﹴﺭ ﻭﻣﺸﻘﺔ ﻫﺎﻭﻳ ﹰﺎ‬
‫ﹴ‬
‫ﺩﺭﻛﺎﺕ ﺃﺩﻧﻰ ﻣﻦ ﺍﳊﻴﻮﺍﻥ‪.‬‬ ‫ﺑﻨﻔﺴﻪ ﺇﱃ‬
‫ﻓﺎﻹﻧﺴﺎﻥ ﺇﺫﻥ ﱂ ﻳﺄﺕ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻟﻘﻀﺎﺀ ﻋﻴﺶ ﻧﺎﻋﻢ ﲨﻴﻞ ﻣﻐﻤﻮﺭ ﺑﻨﺴﲈﺕ ﺍﻟﺮﺍﺣﺔ‬
‫ﹴ‬
‫ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ ﺩﺍﺋﻤﺔ ﺑﲈ ﹸﻳ ﹼﺴﺮ ﻟﻪ ﻣﻦ ﺳ ﹸﺒﻞ ﺍﻟﺘﺠﺎﺭﺓ ﺑﺮﺃﺱ‬ ‫ﻭﺍﻟﺼﻔﺎﺀ‪ ،‬ﺑﻞ ﺟﺎﺀ ﺇﱃ ﻫﻨﺎ ﻟﻴﻐﻨﻢ ﺳﻌﺎﺩ ﹶﺓ‬
‫ﺍﻟﻤﺮﺽ‪ ،‬ﻭﻗﻊ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻐﻔﻠﺔ ﻧﺘﻴﺠﺔ ﺍﻟﺼﺤﺔ‬ ‫ﹸ‬ ‫ﻣﺎﻟﻪ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻌﻤﺮ‪ .‬ﻓﺈﺫﺍ ﺍﻧﻌﺪﻡ‬
‫ﻣﺮﺽ ﻧﺴﻴﺎﻥ ﺍﻵﺧﺮﺓ‪،‬‬‫ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﺑﺪﺕ ﺍﻟﺪﻧﻴﺎ ﰲ ﻋﻴﻨﻴﻪ ﺣﻠﻮ ﹰﺓ ﺧﴬﺓ ﻟﺬﻳﺬﺓ‪ ،‬ﻓﻴﺼﻴﺒﻪ ﻋﻨﺪﺋﺬ ﹸ‬
‫ﺭﺃﺱ ﻣﺎﻝ ﻋﻤﺮﻩ ﺍﻟﺜﻤﲔ ﻫﺒﺎ ﹰﺀ ﻣﻨﺜﻮﺭ ﹰﺍ‪ ..‬ﰲ ﺣﲔ ﺃﻥ‬
‫ﻓﲑﻏﺐ ﻋﻦ ﺫﻛﺮ ﺍﳌﻮﺕ ﻭﺍﻟﻘﱪ‪ ،‬ﻭﳞﺪﺭ ﹶ‬
‫ﺍﳌﺮﺽ ﴎﻋﺎﻥ ﻣﺎ ﻳﻮﻗﻈﻪ ﻣﻔﺘﹼﺤ ﹰﺎ ﻋﻴﻨﻴﻪ‪ ،‬ﻗﺎﺋ ﹰ‬
‫ﻼ ﻟﻪ‪» :‬ﺃﻧﺖ ﻟﺴﺖ ﺧﺎﻟﺪ ﹰﺍ ﻭﻟﺴﺖ ﺳﺎﺋﺒ ﹰﺎ‪ ،‬ﺑﻞ ﺃﻧﺖ‬
‫ﻣﺎﺽ ﺇﱃ ﺍﻟﻘﱪ‪ ،‬ﻭﻫﻴﺊ ﻧﻔﺴﻚ‬ ‫ﹴ‬ ‫ﻣﺴﺨﺮ ﻟﻮﻇﻴﻔﺔ‪ ،‬ﺩﻉ ﻋﻨﻚ ﺍﻟﻐﺮﻭﺭ‪ ،‬ﺍﺫﻛﺮ ﺧﺎﻟﻘﻚ‪ ..‬ﻭﺍﻋﻠﻢ ﺑﺄﻧﻚ‬‫ﹼ‬
‫ﻭﺟﻬﺰﻫﺎ ﻫﻜﺬﺍ«‪.‬‬
‫ﹼ‬
‫ﻓﺎﳌﺮﺽ ﺇﺫﻥ ﻳﻘﻮﻡ ﺑﺪﻭﺭ ﻣﺮﺷﺪ ﻧﺎﺻﺢ ﺃﻣﲔ ﻣﻮﻗﻆ‪ ،‬ﻓﻼ ﺩﺍﻋﻲ ﺑﻌﺪﹸ ﺇﱃ ﺍﻟﺸﻜﻮ￯ ﻣﻨﻪ‪ ،‬ﺑﻞ‬
‫ﳚﺐ ﺍﻟﺘﻔ ﹼﻴﺆ ﰲ ﻇﹺﻼﻝ ﺍﻟﺸﻜﺮ ‪-‬ﻣﻦ ﻫﺬﻩ ﺍﻟﻨﺎﺣﻴﺔ‪ -‬ﻭﺇﺫﺍ ﻣﺎ ﺍﺷﺘﺪﺕ ﻭﻃﺄﺗﹸﻪ ﻛﺜﻴﺮ ﹰﺍ ﻓﻌﻠﻴﻚ ﺑﻄﻠﺐ‬
‫ﺍﻟﺼﱪ ﻣﻨﻪ ﺗﻌﺎﱃ‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳉﻬﺎﺩ ‪١٣٤‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ‪٤١٠/٤ ،‬؛ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺷﻌﺐ ﺍﻹﻳﲈﻥ ‪.١٨٢/٧‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٩٢‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺮﺍﺑﻊ‬
‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﺸﺎﻛﻲ! ﺍﻋﻠﻢ ﺃﻧﻪ ﻟﻴﺲ ﻟﻚ ﺣﻖ ﰲ ﺍﻟﺸﻜﻮ￯‪ ،‬ﺑﻞ ﻋﻠﻴﻚ ﺍﻟﺸﻜﺮ‪ ،‬ﻋﻠﻴﻚ‬
‫ﻷﻥ ﻭﺟﻮﺩﻙ ﻭﺃﻋﻀﺎﺀﻙ ﻭﺃﺟﻬﺰﺗﻚ ﻟﻴﺴﺖ ﺑﻤﻠﻜﻚ ﺃﻧﺖ‪ ،‬ﻓﺄﻧﺖ ﱂ ﺗﺼﻨﻌﻬﺎ ﺑﻨﻔﺴﻚ‪،‬‬ ‫ﺍﻟﺼﱪ؛ ﱠ‬
‫ﹸ‬
‫ﻭﻣﺎﻟﻚ ﺗﻠﻚ ﺍﻷﺷﻴﺎﺀ‬ ‫ﻭﺃﻧﺖ ﱂ ﺗﺒﺘﻌﻬﺎ ﻣﻦ ﺃﻳﺔ ﴍﻛﺔ ﺃﻭ ﻣﺼﻨﻊ ﺍﺑﺘﻴﺎﻋ ﹰﺎ‪ ،‬ﻓﻬﻲ ﺇﺫﻥ ﹲ‬
‫ﻣﻠﻚ ﻵﺧﺮ‪.‬‬
‫ﻳﺘﴫﻑ ﰲ ﻣﻠﻜﻪ ﻛﻴﻒ ﻳﺸﺎﺀ‪ ،‬ﻛﲈ ﻭﺭﺩ ﺫﻟﻚ ﰲ ﻣﺜﺎﻝ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﴩﻳﻦ ﺍﳋﺎﺻﺔ‬
‫ﻼ ﻓﻘﻴﺮ ﹰﺍ ﻟﻘﺎﺀ ﹸﺃﺟﺮﺓ ﻣﻌﻴﻨﺔ ﻟﻴﻘﻮﻡ ﻟﻪ ﳌﺪﺓ ﺳﺎﻋﺔ ﺑﺪﻭﺭ‬
‫ﺃﻥ ﺻﺎﻧﻌ ﹰﺎ ﺛﺮﻳ ﹰﺎ ﻣﺎﻫﺮ ﹰﺍ ﻳﻜ ﹼﻠﻒ ﺭﺟ ﹰ‬
‫ﺑﺎﻟ ﹶﻘﺪﹶ ﺭ« ﻭﻫﻮ‪ :‬ﱠ‬
‫ﺍﻟﻘﻤﻴﺺ ﺍﳌﺰﺭﻛﺶ‬
‫ﹶ‬ ‫»ﺍﳌﻮﺩﻳﻞ« ﺍﻟﻨﻤﻮﺫﺝ‪ .‬ﻓﻸﺟﻞ ﺇﻇﻬﺎﺭ ﺻﻨﻌﺘﻪ ﺍﳉﻤﻴﻠﺔ ﻭﺛﺮﻭﺗﻪ ﺍﻟﻘ ﹼﻴﻤﺔ ﹸﻳﻠﺒﺴﻪ‬
‫ﻭﺍﻟﺤ ﱠﻠﺔ ﺍﻟﻘﺸﻴﺒﺔ ﺍﳌﺮﺻﻌﺔ ﺍﻟﺘﻲ ﻧﺴﺠﻬﺎ ﰲ ﻏﺎﻳﺔ ﺍﳉﲈﻝ ﻭﺍﻟﺼﻨﻌﺔ‪ ،‬ﻭﻳﻨﺠﺰ ﻋﻠﻴﻪ ﺃﻋﻤﺎ ﹰ‬
‫ﻻ‬ ‫ﺍﻟﺬﻱ ﺣﺎﻛﻪ‪ ،‬ﹸ‬
‫ﻭﻳﻄﻮﻝ‪،‬‬
‫ﹼ‬ ‫ﻓﻴﻘﺺ ﻭﻳﺒﺪﻝ‪،‬‬
‫ﹼ‬ ‫ﻻ ﺷﺘﻰ ﻟﺒﻴﺎﻥ ﺧﻮﺍﺭﻕ ﺻﻨﻌﺘﻪ ﻭﺑﺪﺍﺋﻊ ﻣﻬﺎﺭﺗﻪ‪،‬‬ ‫ﻭ ﹸﻳ ﹺ‬
‫ﻈﻬﺮ ﺃﻭﺿﺎﻋ ﹰﺎ ﻭﺃﺷﻜﺎ ﹰ‬
‫ﻭﻳﻘﴫ‪ ،‬ﻭﻫﻜﺬﺍ‪..‬‬
‫ﻳﺤﻖ ﻟﺬﻟﻚ ﺍﻟﻔﻘﲑ ﺍﻷﺟﲑ ﺃﻥ ﻳﻘﻮﻝ ﻟﺬﻟﻚ ﺍﻟﺼﺎﻧﻊ ﺍﳌﺎﻫﺮ‪» :‬ﺇﻧﻚ ﺗﺘﻌﺒﻨﻲ‬
‫ﻓﻴﺎ ﺗﹸﺮ￯ ﺃ ﱡ‬
‫ﺗﺸﻮﻩ ﺍﳉﲈﻝ ﺍﳌﺘﺄﻟﻖ‬
‫ﻋﻠﻲ ﺑﻄﻠﺒﻚ ﻣﻨﻲ ﺍﻻﻧﺤﻨﺎﺀ ﻣﺮ ﹰﺓ ﻭﺍﻻﻋﺘﺪﺍﻝ ﺃﺧﺮ￯‪ ..‬ﻭﺇﻧﻚ ﹼ‬
‫ﻭﺗﺮﻫﻘﻨﻲ ﻭﺗﻀ ﹼﻴﻖ ﹼ‬
‫ﺑﻘﺼﻚ ﻭﺗﻘﺼﲑﻙ ﻟﻪ‪ ..‬ﺇﻧﻚ ﺗﻈﻠﻤﻨﻲ ﻭﻻ‬
‫ﻳﺠﻤﻞ ﻫﻨﺪﺍﻣﻲ ﻭﻳﺰ ﹼﻳﻦ ﻗﺎﻣﺘﻲ ﹼ‬
‫ﻋﲆ ﻫﺬﺍ ﺍﻟﻘﻤﻴﺺ ﺍﻟﺬﻱ ﹼ‬
‫ﺗﻨﺼﻔﻨﻲ؟«‪.‬‬

‫ﻭﻛﺬﻟﻚ ﺍﳊﺎﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ‪- ﴾ j i h ﴿ -‬‬

‫ﺍﻟﺬﻱ ﺃﻟﺒﺴﻚ ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﻗﻤﻴﺺ ﺍﳉﺴﺪ‪ ،‬ﻭﺃﻭﺩﻉ ﻓﻴﻪ ﺍﳊﻮﺍﺱ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ ﺍﳌﺮﺻﻌﺔ ﻛﺎﻟﻌﲔ ﻭﺍﻷﺫﻥ‬
‫ﻭﺍﻟﻌﻘﻞ‪ ،‬ﻓﻸﺟﻞ ﺇﻇﻬﺎﺭ ﻧﻘﻮﺵ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ ،‬ﻳﺒﺪﹼ ﻟﻚ ﺿﻤﻦ ﺣﺎﻻﺕ ﻣﺘﻨﻮﻋﺔ ﻭﻳﻀﻌﻚ ﰲ‬
‫ﺑﺘﺠﺮﻋﻚ ﻣﺮﺍﺭ ﹶﺓ ﺍﳉﻮﻉ‪ ،‬ﺗﺘﻌﺮﻑ ﻋﲆ‬
‫ﹼ‬ ‫ﺃﻭﺿﺎﻉ ﳐﺘﻠﻔﺔ‪ .‬ﻓﻜﲈ ﺃﻧﻚ ﺗﺘﻌﺮﻑ ﻋﲆ ﺍﺳﻤﻪ »ﺍﻟﺮﺯﺍﻕ«‬
‫ﺍﺳﻤﻪ »ﺍﻟﺸﺎﰲ« ﺑﻤﺮﺿﻚ‪.‬‬
‫ﻟﻤﻌﺎﺕ‬
‫ﹸ‬ ‫ﻭﻧﻈﺮ ﹰﺍ ﻟﻈﻬﻮﺭ ﻗﺴﻢ ﻣﻦ ﺃﺣﻜﺎﻡ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ ﺑﺎﻵﻻﻡ ﻭﺍﻧﻜﺸﺎﻓﻪ ﺑﺎﳌﺼﺎﺋﺐ‪ ،‬ﻓﻔﻴﻬﺎ‬
‫ﺍﳊﻜﻤﺔ ﻭﺷﻌﺎﻋﺎﺕ ﺍﻟﺮﲪﺔ ﻭﺃﻧﻮﺍﺭ ﺍﳉﲈﻝ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﹸﺭﻓﻊ ﺍﳊﺠﺎﺏ ﻓﺴﺘﺠﺪ ﻓﻴﲈ ﻭﺭﺍﺀ ﻣﺮﺿﻚ ﺍﻟﺬﻱ‬
‫ﻣﻌﺎﻧﻲ ﻋﻤﻴﻘ ﹰﺔ ﲨﻴﻠﺔ ﳏﺒﺒﺔ ﺗﺮﺗﺎﺡ ﺇﻟﻴﻬﺎ‪ ،‬ﺗﻠﻚ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻨﺰﻭﻱ ﺧﻠﻒ‬
‫ﹶ‬ ‫ﺗﺴﺘﻮﺣﺶ ﻣﻨﻪ ﻭﺗﻨﻔﺮ‪،‬‬
‫ﺣﺠﺎﺏ ﺍﳌﺮﺽ‪.‬‬
‫‪٢٩٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﳋﺎﻣﺲ‬
‫ﻟﺪﻱ ﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﺘﺎﻣﺔ ﺧﻼﻝ ﲡﺮﺑﺘﻲ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪،‬‬
‫ﺃﳞﺎ ﺍﳌﺒﺘﲆ ﺑﺎﳌﺮﺽ! ﻟﻘﺪ ﺗﻮﺍﻓﺮﺕ ﹼ‬
‫ﺑﻌﺾ‬
‫ﻧﻮﻉ ﻣﻦ ﺍﻹﺣﺴﺎﻥ ﺍﻹﳍﻲ ﻭﺍﳍﺪﻳﺔ ﺍﻟﺮﲪﺎﻧﻴﺔ ﻟﻘﺴﻢ ﻣﻦ ﺍﻟﻨﺎﺱ‪ (١).‬ﻓﻘﺪ ﺍﻟﺘﻘﺎﲏ ﹸ‬ ‫ﱠ‬
‫ﺑﺄﻥ ﺍﳌﺮﺽ ﹲ‬
‫ﺍﻟﺸﺒﺎﺏ ﰲ ﻫﺬﻩ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺜﲈﲏ ﺃﻭ ﺍﻟﺘﺴﻊ‪ ،‬ﳌﻌﺎﻧﺎﲥﻢ ﺍﳌﺮﺽ‪ ،‬ﺍﺑﺘﻐﺎﺀ ﺩﻋﺎﺋﻲ ﳍﻢ‪ ،‬ﺭﻏﻢ ﺃﻧﻰ ﻟﺴﺖ‬
‫ﺃﻫﻼﹰ ﻟﺬﻟﻚ‪ .‬ﻓﻼﺣﻈﺖ ﺃﻥ ﹶﻣﻦ ﻛﺎﻥ ﻣﻨﻬﻢ ﻳﻌﺎﲏ ﻣﺮﺿ ﹰﺎ ﻫﻮ ﺃﻛﺜﺮ ﺗﻔﻜﺮ ﹰﺍ ﰲ ﺍﻵﺧﺮﺓ ﻭﺗﺬﻛﺮ ﹰﺍ ﳍﺎ‪،‬‬
‫ﻧﻔﺴﻪ ‪-‬ﺇﱃ ﺣﺪﹼ ﻣﺎ‪ -‬ﲢﺖ ﺃﻭﺟﺎﻉ ﺍﳌﺮﺽ ﻭﺃﻭﺻﺎﺑﻪ‬
‫ﻭﻟﻴﺲ ﺛﻤﻼﹰ ﺑﻐﻔﻠﺔ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳﻘﻲ ﹶ‬
‫ﺃﻣﺮﺍﺿﻬﻢ ﻫﺬﻩ‪ ،‬ﺿﻤﻦ‬
‫ﹶ‬ ‫ﻭﳛﺎﻓﻆ ﻋﻠﻴﻬﺎ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ ﺍﳊﻴﻮﺍﻧﻴﺔ‪ .‬ﻭﻛﻨﺖ ﺃﺫﻛﹼﺮﻫﻢ ﺑﺄﲏ ﺃﺭ￯ ﺃﻥ‬
‫ﹲ‬
‫ﺇﺣﺴﺎﻥ ﺇﳍﻲ ﻭﻫﺒﺔ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻭﻛﻨﺖ ﺃﻗﻮﻝ‪» :‬ﻳﺎ ﺃﺧﻲ! ﺃﻧﺎ ﻟﺴﺖ‬ ‫ﺍﻟﺘﺤﻤﻞ ﺇﻧﲈ ﻫﻲ‬
‫ﹼ‬ ‫ﻗﺎﺑﻠﻴﺘﻬﻢ ﻋﲆ‬
‫ﺿﺪ ﻣﺮﺿﻚ ﻫﺬﺍ ﻭﻻ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﺃﺷﻌﺮ ﺑﺸﻔﻘﺔ ﻋﻠﻴﻚ ﻭﺭﺃﻓﺔ ﻷﺟﻞ ﻣﺮﺿﻚ‪ ،‬ﻛﻲ ﺃﻗﻮﻡ ﺑﺎﻟﺪﻋﺎﺀ‬
‫ﻟﻚ‪ ،‬ﻓﺤﺎﻭﻝ ﺍﻟﺘﺠﻤﻞ ﺑﺎﻟﺼﱪ ﻭﺍﻟﺜﺒﺎﺕ ﺃﻣﺎﻡ ﻫﺬﺍ ﺍﳌﺮﺽ‪ ،‬ﺣﺘﻰ ﺗﺘﺤﻘﻖ ﻟﻚ ﺍﻹﻓﺎﻗﺔ ﻭﺍﻟﺼﺤﻮﺓ؛‬
‫ﺍﻟﺨﺎﻟﻖ ﺍﻟﺮﺣﻴﻢ ﺇﻥ ﺷﺎﺀ«‪ .‬ﻭﻛﻨﺖ ﺃﻗﻮﻝ ﺃﻳﻀ ﹰﺎ‪ :‬ﱠ‬
‫»ﺇﻥ‬ ‫ﹸ‬ ‫ﺇﺫ ﺑﻌﺪ ﺃﻥ ﻳﻨﻬﻲ ﺍﳌﺮﺽ ﻣﻬﺎ ﱠﻣﻪ ﺳﻴﺸﻔﻴﻚ‬
‫ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺃﻣﺜﺎﻟﻚ ﻳﺰﻋﺰﻋﻮﻥ ﺣﻴﺎﲥﻢ ﺍﻷﺑﺪﻳﺔ ﺑﻞ ﻳﻬﺪﻣﻮﻧﹶﻬﺎ ﻣﻘﺎﺑﻞ ﻣﺘﺎﻉ ﻇﺎﻫﺮﻱ ﻟﺴﺎﻋﺔ ﻣﻦ ﺣﻴﺎﺓ‬
‫ﺩﻧﻴﻮﻳﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﻤﻀ ﹼﻴﻬﻢ ﺳﺎﺩﺭﻳﻦ ﰲ ﺍﻟﻐﻔﻠﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺑﻼﺀ ﺍﻟﺼﺤﺔ‪ ،‬ﻫﺎﺟﺮﻳﻦ ﺍﻟﺼﻼﺓ ﻧﺎﺳﲔ‬
‫ﺍﻟﻘﺒﺮ ﺍﻟﺬﻱ ﻫﻮ ﻣﻨﺰ ﹸﻟﻚ ﺍﻟﺬﻱ ﻻ‬
‫ﺍﳌﻮﺕ ﻭﻏﺎﻓﻠﲔ ﻋﻦ ﺍﷲ ﻋﺰ ﻭﺟﻞ‪ .‬ﺃﻣﺎ ﺃﻧﺖ ﻓﱰ￯ ﺑﻌﲔ ﺍﳌﺮﺽ ﹶ‬
‫ﻣﻨﺎﺹ ﻣﻦ ﺍﻟﺬﻫﺎﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﺮ￯ ﻛﺬﻟﻚ ﻣﺎ ﻭﺭﺍﺀﻩ ﻣﻦ ﺍﳌﻨﺎﺯﻝ ﺍﻷﺧﺮﻭﻳﺔ ﺍﻷﺧﺮ￯‪ ،‬ﻭﻣﻦ ﺛﻢ ﺗﺘﺤﺮﻙ‬
‫ﹴ‬
‫ﺻﺤﺔ ﻟﻚ‪ ،‬ﻭﺍﻟﺼﺤ ﹸﺔ ﺍﻟﺘﻲ ﻳﺘﻤﺘﻊ ﲠﺎ ﻗﺴﻢ‬ ‫ﻓﻤﺮﺿﻚ ﺇﺫﻥ ﺇﻧﲈ ﻫﻮ ﺑﻤﺜﺎﺑﺔ‬
‫ﹸ‬ ‫ﻭﺗﺘﴫﻑ ﻋﲆ ﻭﻓﻖ ﺫﻟﻚ‪.‬‬
‫ﹴ‬
‫ﻣﺮﺽ ﳍﻢ«‪.‬‬ ‫ﻣﻦ ﺃﻣﺜﺎﻟﻚ ﺇﻧﲈ ﻫﻲ ﺑﻤﺜﺎﺑﺔ‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺴﺎﺩﺱ‬
‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﺸﺎﻛﻲ ﻣﻦ ﺍﻷﱂ! ﺃﺳﺄﻟﻚ ﺃﻥ ﺗﻌﻴﺪ ﰲ ﻧﻔﺴﻚ ﻣﺎ ﻣﴣ ﻣﻦ ﻋﻤﺮﻙ ﻭﺃﻥ ﺗﺘﺬﻛﺮ‬
‫ﺍﻷﻳﺎﻡ ﺍﳍﺎﻧﺌﺔ ﺍﻟﻠﺬﻳﺬﺓ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻤﺮ ﻭﺍﻷﻭﻗﺎﺕ ﺍﻟﻌﺼﻴﺒﺔ ﻭﺍﻷﻟﻴﻤﺔ ﺍﻟﺘﻲ ﻓﻴﻪ‪.‬‬
‫ﻓﻼ ﺟﺮﻡ ﺃﻧﻚ ﺳﺘﻨﻄﻖ ﻟﺴﺎﻧ ﹰﺎ ﺃﻭ ﻗﻠﺒ ﹰﺎ‪ :‬ﺇﻣﺎ ﺑـ»ﺃﻭﻩ« ﺃﻭ »ﺁﻩ«‪ .‬ﺃﻱ ﺃﻣﺎ ﺳﺘﺘﻨﻔﺲ ﺍﻟﺼﻌﺪﺍﺀ‬
‫ﻭﺗﻘﻮﻝ‪» :‬ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺸﻜﺮ ﻟﻪ« ﺃﻭ ﺳﺘﺘﻨﻬﺪ ﻋﻤﻴﻘ ﹰﺎ ﻗﺎﺋ ﹰ‬
‫ﻼ‪» :‬ﻭﺍ ﺣﴪﺗﺎﻩ!‪ .‬ﻭﺍ ﺍﺳﻔﺎﻩ!«‪ .‬ﻓﺎﻧﻈﺮ‬
‫ﺮﺕ ﺑﺬﻫﻨﻚ ﻏﻤﺮﺗﻚ ﺑﻠﺬﺓ ﻣﻌﻨﻮﻳﺔ‪،‬‬ ‫ﻋﺎﻧﻴﺖ ﻣﻨﻬﺎ ﺳﺎﺑﻘ ﹰﺎ ﻋﻨﺪﻣﺎ ﹶﺧ ﹶﻄ ﹾ‬
‫ﹶ‬ ‫ﻛﻴﻒ ﱠ‬
‫ﺃﻥ ﺍﻵﻻﻡ ﻭﺍﻟﻨﻮﺍﺋﺐ ﺍﻟﺘﻲ‬
‫ﻷﻥ ﺯﻭﺍﻝ ﺍﻷﱂ ﻳﻮ ﹼﻟﺪ ﻟﺬﺓ ﻭﺷﻌﻮﺭ ﹰﺍ ﺑﺎﻟﻔﺮﺡ‪.‬‬‫ﺣﺘﻰ ﻫﺎﺝ ﻗﻠ ﹸﺒﻚ ﺑـ»ﺍﳊﻤﺪ ﷲ ﻭﺍﻟﺸﻜﺮ ﻟﻪ«؛ ﺫﻟﻚ ﱠ‬
‫)‪ (١‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﻗﺎﻝ‪ » :‬ﹶﻣﻦ ﻳﺮﺩ ﺍﷲ ﺑﻪ ﺧﻴﺮ ﹰﺍ ﹸﻳﺼﺐ ﻣﻨﻪ«‪ .‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﺮﴇ ‪.١‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٩٤‬‬
‫ﻭﻷ ﱠﻥ ﺗﻠﻚ ﺍﻵﻻﻡ ﻭﺍﳌﺼﺎﺋﺐ ﻗﺪ ﹶﻏﺮﺳﺖ ﺑﺰﻭﺍﳍﺎ ﻟﺬ ﹰﺓ ﻛﺎﻣﻨﺔ ﰲ ﺍﻟﺮﻭﺡ ﺳﺎﻟﺖ ﺑﺘﺨﻄﺮﻫﺎ ﻋﲆ ﺍﻟﺒﺎﻝ‬
‫ﻭﺧﺮﻭﺟﻬﺎ ﻣﻦ ﻣﻜﻤﻨﻬﺎ ﺣﻼﻭ ﹰﺓ ﻭﺳﺮﻭﺭ ﹰﺍ ﻭﺗﻘﻄﺮﺕ ﺣﻤﺪ ﹰﺍ ﻭﺷﻜﺮ ﹰﺍ‪ .‬ﺃﻣﺎ ﺣﺎﻻﺕ ﺍﻟﻠﺬﺓ ﻭﺍﻟﺼﻔﺎﺀ‬
‫ﺍﻟﺘﻲ ﻗﻀﻴﺘﹶﻬﺎ ﻭﺍﻟﺘﻲ ﺗﻨﻔﺚ ﻋﻠﻴﻬﺎ ﺍﻵﻥ ﺩﺧﺎﻥ ﺍﻷﱂ ﺑﻘﻮﻟﻚ‪» :‬ﻭﺍ ﺃﺳﻔﺎﻩ‪ ،‬ﻭﺍ ﺣﴪﺗﺎﻩ« ﻓﺈﳖﺎ ﺑﺰﻭﺍﳍﺎ‬
‫ﻏﺼﺎﺗﹸﻪ ﺍﻵﻥ ﺑﺄﻗﻞ ﹴ‬
‫ﺗﻔﻜﺮ ﰲ ﻏﻴﺎﺏ‬ ‫ﹶﻏﺮﺳﺖ ﰲ ﺭﻭﺣﻚ ﺃﻟﻤ ﹰﺎ ﻣﻀﻤﺮ ﹰﺍ ﺩﺍﺋﻤ ﹰﺎ‪ ،‬ﻭﻫﺎ ﻫﻮ ﺫﺍ ﺍﻷﱂ ﺗﺘﺠﺪﹼ ﺩ ﹼ‬
‫ﺩﻣﻮﻉ ﺍﻷﺳﻒ ﻭﺍﳊﴪﺓ‪ .‬ﻓﲈ ﺩﺍﻣﺖ ﺍﻟﻠﺬ ﹸﺓ ﻏﲑ ﺍﳌﴩﻭﻋﺔ ﻟﻴﻮﻡ ﻭﺍﺣﺪ ﺗﺬﻳﻖ‬‫ﹸ‬ ‫ﺗﻠﻚ ﺍﻟﻠﺬﺍﺕ‪ ،‬ﻓﺘﻨﻬﻤﺮ‬
‫ﺍﻹﻧﺴﺎﻥ ‪-‬ﺃﺣﻴﺎﻧ ﹰﺎ‪ -‬ﺃﻟﻤ ﹰﺎ ﻣﻌﻨﻮﻳ ﹰﺎ ﻃﻮﺍﻝ ﺳﻨﺔ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﺃﻥ ﺍﻷﱂ ﺍﻟﻨﺎﺗﺞ ﻣﻦ ﻳﻮﻡ ﻣﺮﺽ ﻣﺆﻗﺖ ﻳﻮﻓﺮ‬
‫ﻟﺬ ﹰﺓ ﻣﻌﻨﻮﻳﺔ ﻟﺜﻮﺍﺏ ﺃﻳﺎﻡ ﻋﺪﺓ ﻓﻀﻼﹰ ﻋﻦ ﺍﻟﻠﺬﺓ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍﳋﻼﺹ ﻣﻨﻪ‪ ،‬ﻓﺘﺬﻛﹼﺮ ﺟﻴﺪ ﹰﺍ ﻧﺘﻴﺠﺔ‬
‫ﺍﳌﺮﺽ ﺍﳌﺆﻗﺖ ﺍﻟﺬﻱ ﺗﻌﺎﻧﻴﻪ ﻭﻓﻜﹼﺮ ﰲ ﺍﻟﺜﻮﺍﺏ ﺍﳌﺮﺟﻮ ﺍﳌﻨﺘﴩ ﰲ ﺛﻨﺎﻳﺎﻩ‪ ،‬ﻭﺗﺸﺒﺚ ﺑﺎﻟﺸﻜﺮ ﻭﺗﺮ ﹼﻓﻊ ﻋﻦ‬
‫ﺍﻟﺸﻜﻮ￯ ﻭﻗﻞ‪» :‬ﻳﺎ ﻫﺬﺍ‪ ..‬ﻛﻞ ﹴ‬
‫ﺣﺎﻝ ﻳﺰﻭﻝ‪.«..‬‬
‫)‪(١‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺴﺎﺩﺱ‬
‫ﺃﳞﺎ ﺍﻷﺥ ﺍﳌﻀﻄﺮﺏ ﻣﻦ ﺍﳌﺮﺽ ﺑﺘﺬﻛﺮ ﺃﺫﻭﺍﻕ ﺍﻟﺪﻧﻴﺎ ﻭﻟﺬﺍﺋﺬﻫﺎ! ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺋﻤ ﹰﺔ‬
‫ﺃﻋﺎﺻﻴﺮ ﺍﻟﻔﺮﺍﻕ ﻭﺍﻟﺰﻭﺍﻝ ﻋﻦ ﺍﳍﺒﻮﺏ ﺑﻌﺪ‬
‫ﹸ‬ ‫ﻓﻌﻼﹰ‪ ،‬ﻭﻟﻮ ﺍﻧﺰﺍﺡ ﺍﳌﻮﺕ ﻋﻦ ﻃﺮﻳﻘﻨﺎ ﻓﻌﻼﹰ‪ ،‬ﻭﻟﻮ ﺍﻧﻘﻄﻌﺖ‬
‫ﻻﻧﺨﺮﻃﺖ ﰲ ﺻﻔﻚ‬
‫ﹸ‬ ‫ﺍﻵﻥ‪ ،‬ﻭﻟﻮ ﺗﻔﺮﻍ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻌﺎﺻﻒ ﺑﺎﻟﻨﻮﺍﺋﺐ ﻋﻦ ﻣﻮﺍﺳﻢ ﺍﻟﺸﺘﺎﺀ ﺍﳌﻌﻨﻮﻳﺔ‪،‬‬
‫ﻭﻟﺮﺛﻴﺘﹸﻚ ﺑﺎﻛﻴ ﹰﺎ ﳊﺎﻟﻚ‪ .‬ﻭﻟﻜﻦ ﻣﺎﺩﺍﻣﺖ ﺍﻟﺪﻧﻴﺎ ﺳﺘﺨﺮﺟﻨﺎ ﻣﻨﻬﺎ ﻗﺎﺋﻠﺔ‪» :‬ﻫﻴﺎ ﺍﺧﺮﺟﻮﺍ‪ «.!..‬ﺻﺎ ﹼﻣﺔ‬
‫ﺁﺫﺍﻧﹶﻬﺎ ﻋﻦ ﴏﺍﺧﻨﺎ ﻭﺍﺳﺘﻨﺠﺎﺩﻧﺎ‪ .‬ﻓﻌﻠﻴﻨﺎ ﻧﺤﻦ ﻗﺒﻞ ﺃﻥ ﺗﻄﺮﺩﻧﺎ ﻫﻲ ﻧﺎﺑﺬﺓ ﻟﻨﺎ‪ ،‬ﺃﻥ ﳖﺠﺮ ﻋﺸ ﹶﻘﻬﺎ‬
‫ﻭﺍﻹﺧﻼﺩ ﺇﻟﻴﻬﺎ ﻣﻦ ﺍﻵﻥ‪ ،‬ﺑﺈﻳﻘﺎﻇﺎﺕ ﺍﻷﻣﺮﺍﺽ ﻭﺍﻟﺴﻌﻲ ﻷﺟﻞ ﺍﻟﺘﺨﲇ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻗﻠﺒ ﹰﺎ ﻭﻭﺟﺪﺍﻧ ﹰﺎ‬
‫ﻗﺒﻞ ﺃﻥ ﺗﺘﺨﲆ ﻫﻲ ﻋﻨﹼﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﳌﺮﺽ ﺑﺘﺬﻛﲑﻩ ﺇﻳﺎﻧﺎ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺍﻟﻠﻄﻴﻒ ﻭﺍﻟﻌﻤﻴﻖ‪ ،‬ﳞﻤﺲ ﰲ ﴎﺍﺋﺮ ﻗﻠﻮﺑﻨﺎ ﻗﺎﺋ ﹰ‬
‫ﻼ‪:‬‬
‫ﹴ‬
‫ﻣﺘﺒﺎﻳﻨﺔ ﻣﺮﻛﺒﺔ ﻓﻴﻚ‪ ،‬ﻣﻼﺋﻤﺔ ﻛﻞ ﺍﻟﺘﻼﺅﻡ‬ ‫ﺍﻟﺼ ﹺ‬
‫ﻠﺐ ﻭﺍﳊﺪﻳﺪ ﺑﻞ ﻣﻦ ﻣﻮﺍ ﱠﺩ‬ ‫»ﺑﻨﻴﺘﹸﻚ ﻟﻴﺴﺖ ﻣﻦ ﹸ‬
‫ﻭﺗﻌﺮﻑ ﻋﲆ ﻣﺎﻟﻜﻚ‪ ،‬ﻭﺍﻓﻬﻢ‬
‫ﻋﺠﺰﻙ ﹼ‬
‫ﻟﻠﺘﺤﻠﻞ ﻭﺍﻟﺘﻔﺴﺦ ﻭﺍﻟﺘﻔﺮﻕ ﺣﺎﻻﹰ‪ ،‬ﺩﻉ ﻋﻨﻚ ﺍﻟﻐﺮﻭﺭ ﻭﺃﺩﺭﻙ ﹶ‬
‫ﻣﺎ ﻭﻇﻴﻔﺘﹸﻚ ﻭﺗﻌ ﹼﻠﻢ ﻣﺎ ﺍﳊﻜﻤﺔ ﻭﺍﻟﻐﺎﻳﺔ ﻣﻦ ﳎﻴﺌﻚ ﺇﱃ ﺍﻟﺪﻧﻴﺎ؟«‪.‬‬
‫ﻏﻴﺮ ﻣﴩﻭﻋﺔ‪ ،‬ﺑﻞ ﺗﺒﻌﺚ‬
‫ﺛﻢ ﻣﺎ ﺩﺍﻣﺖ ﺃﺫﻭﺍﻕ ﺍﻟﺪﻧﻴﺎ ﻭﻟﺬﺍﺗﹸﻬﺎ ﻻ ﺗﺪﻭﻡ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﹶ‬
‫ﺍﻷﻟﻢ ﻭﺗﻜﺴﺒﻪ ﺫﻧﺒ ﹰﺎ ﻭﺟﺮﻳﺮﺓ‪ ،‬ﻓﻼ ﺗﺒﻚ ﻋﲆ ﻓﻘﺪﻙ ﺫﻟﻚ ﺍﻟﺬﻭﻕ ﹸ‬
‫ﺑﺤﺠﺔ ﺍﳌﺮﺽ‪ ،‬ﺑﻞ ﺗﻔﻜﹼﺮ‬ ‫ﹶ‬ ‫ﰲ ﺍﻟﻨﻔﺲ‬
‫ﻭﺗﻌﻤﺪ‪ ،‬ﻓﻘﺪ ﻛﹸﺘﺒﺖ ﰲ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺴﺎﺩﺳﺔ ﺩﻭﺍﺀﺍﻥ‪ ،‬ﻭﺇﺣﺠﺎﻣ ﹰﺎ ﻋﻦ ﺍﻹﻗﺤﺎﻡ ﰲ‬
‫ﹼ‬ ‫)‪ (١‬ﻧﻈﺮ ﹰﺍ ﻟﻮﺭﻭﺩ ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﻓﻄﺮﻳ ﹰﺎ ﺩﻭﻥ ﺗﻜﻠﻒ‬
‫ﺳﺮ ﰲ ﺍﳌﺴﺄﻟﺔ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬‫ﻓﻄﺮﻳﺘﻬﺎ‪ ،‬ﻓﻘﺪ ﺗﺮﻛﻨﺎﻫﺎ ﻛﲈ ﻫﻲ ﻭﱂ ﻧﺠﺮﺅ ﻋﲆ ﺗﺒﺪﻳﻞ ﳾﺀ ﻣﻨﻬﺎ ﺧﻮﻓ ﹰﺎ ﻣﻦ ﻭﺟﻮﺩ ﹼ‬
‫‪٢٩٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﺍﺳﻊ‬
‫ﹶ‬ ‫ﻣﺮﺿﻚ ﻭﺍﻟﺜﻮﺍﺏ ﺍﻷﺧﺮﻭﻱ ﺍﻟﺬﻱ ﳜﻔﻴﻪ ﻟﻚ‪،‬‬
‫ﰲ ﻣﻌﻨﻰ ﺍﻟﻌﺒﺎﺩﺓ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﺘﻲ ﻳﺘﻀﻤﻨﻬﺎ ﹸ‬
‫ﻟﺘﻨﺎﻝ ﺫﻟﻚ ﺍﻟﺬﻭﻕ ﺍﳋﺎﻟﺺ ﺍﻟﺰﻛﻲ‪.‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺴﺎﺑﻊ‬
‫ﺇﻥ ﻣﺮﺿﻚ ﻻ ﹸﻳﺬﻫﺐ ﺑﻠﺬﺓ ﺍﻟﻨﻌﻤﺔ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﺼﺤﺔ‬ ‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﻔﺎﻗﺪ ﻟﻨﻌﻤﺔ ﺍﻟﺼﺤﺔ! ﱠ‬
‫ﺃﻥ ﺷﻴﺌ ﹰﺎ ﻣﺎ ﺇﺫﺍ ﺩﺍﻡ ﻭﺍﺳﺘﻤﺮ ﻋﲆ‬
‫ﺑﻞ ﻋﲆ ﺍﻟﻌﻜﺲ‪ ،‬ﺇﻧﻪ ﻳﺬﻳﻘﻚ ﺇ ﹼﻳﺎﻫﺎ ﻭﻳﻄ ﹼﻴﺒﻬﺎ ﻭﻳﺰﻳﺪﻫﺎ ﻟﺬﺓ‪ ،‬ﺫﻟﻚ ﱠ‬
‫ﻃﻌﻤﻪ ﻭﺗﺄﺛﲑﻩ‪ .‬ﺣﺘﻰ ﺍﺗﻔﻖ ﹸ‬
‫ﺃﻫﻞ ﺍﳊﻖ ﻋﲆ ﺍﻟﻘﻮﻝ‪» :‬ﺇﻧﲈ ﺍﻷﺷﻴﺎﺀ ﺗﹸﻌﺮﻑ ﺑﺄﺿﺪﺍﺩﻫﺎ‪«..‬‬ ‫ﺣﺎﻟﻪ ﻳﻔﻘﺪ ﹶ‬
‫ﻓﻤﺜ ﹰ‬
‫ﻼ‪ :‬ﻟﻮﻻ ﺍﻟﻈﻠﻤ ﹸﺔ ﳌﺎ ﹸﻋﺮﻑ ﺍﻟﻨﻮﺭ ﻭﻟﻈﻞ ﺩﻭﻥ ﻟﺬﺓ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﱪﻭﺩﺓ ﳌﺎ ﹸﻋﺮﻓﺖ ﺍﳊﺮﺍﺭﺓ ﻭﻟﺒﻘﻴﺖ‬
‫ﺩﻭﻥ ﺍﺳﺘﺴﺎﻏﺔ‪ ،‬ﻭﻟﻮﻻ ﺍﳉﻮﻉ ﳌﺎ ﺃﻋﻄﻰ ﺍﻷﻛﻞ ﻟﺬﺗﹶﻪ ﻭﻃﻌﻤﻪ‪ ،‬ﻭﻟﻮﻻ ﺣﺮﺍﺭﺓ ﺍﳌﻌﺪﺓ ﳌﺎ ﹶﻭ ﹶﻫﺒﻨﺎ ﺍﺣﺘﺴﺎ ﹸﺀ‬
‫ﺍﳌﺎﺀ ﺫﻭﻗ ﹰﺎ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﻌ ﹼﻠﺔ ﻟﻜﺎﻧﺖ ﺍﻟﻌﺎﻓﻴﺔ ﺑﻼ ﺫﻭﻕ‪ ،‬ﻭﻟﻮﻻ ﺍﳌﺮﺽ ﻟﺒﺎﺗﺖ ﺍﻟﺼﺤ ﹸﺔ ﻋﺪﻳﻤ ﹶﺔ ﺍﻟﻠﺬﺓ‪.‬‬
‫ﺇﺷﻌﺎﺭ ﺍﻹﻧﺴﺎﻥ ﻭﺇﺣﺴﺎﺳﻪ ﺑﻤﺨﺘﻠﻒ ﺇﺣﺴﺎﻧﺎﺗﻪ ﻭﺇﺫﺍﻗﺘﻪ ﺃﻧﻮﺍﻉ‬
‫ﹶ‬ ‫ﻟﻤﺎ ﺃﺭﺍﺩ‬
‫ﺇﻥ ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ ﹼ‬ ‫ﱠ‬
‫ﹺ‬
‫ﺗﺬﻭﻕ ﺗﻠﻚ ﺍﻵﻻﻑ‬ ‫ﻧ ﹶﻌﻤﻪ ﹶﺳﻮﻗ ﹰﺎ ﻣﻨﻪ ﺇﱃ ﺍﻟﺸﻜﺮ ﺍﻟﺪﺍﺋﻢ‪ ،‬ﹼ‬
‫ﺟﻬﺰﻩ ﺑﺄﺟﻬﺰﺓ ﰲ ﻏﺎﻳﺔ ﺍﻟﻜﺜﺮﺓ ﻟﺘﹸﻘﺒﻞ ﻋﲆ ﹼ‬
‫ﺍﳌﺆﻟﻔﺔ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻌﻢ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻟﺬﺍ ﻓﻼﺑﺪ ﻣﻦ ﺃﻧﻪ ﺳ ﹸﻴﻨﺰﻝ ﺍﻷﻣﺮﺍﺽ ﻭﺍﻷﺳﻘﺎﻡ ﻭﺍﻟﻌﻠﻞ ﺃﻳﻀ ﹰﺎ ﻣﺜﻠﲈ‬
‫ﹸﻳﻠﻄﻒ ﻭﻳﺮﺯﻕ ﺑﺎﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ‪.‬‬
‫ﺭﺃﺳﻚ ﺃﻭ ﻳﺪﻙ ﺃﻭ ﻣﻌﺪﺗﻚ‪ ..‬ﻫﻞ ﻛﺎﻥ‬ ‫ﻭﺃﺳﺄﻟﻚ‪» :‬ﻟﻮ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﳌﺮﺽ ﺍﻟﺬﻱ ﺃﺻﺎﺏ ﹶ‬
‫ﹺ‬
‫ﺑﻤﻘﺪﻭﺭﻙ ﺃﻥ ﺗﺘﺤﺴﺲ ﺍﻟﻠﺬ ﹶﺓ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺍﻟﺼﺤﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺑﺎﺳﻄ ﹰﺔ ﻇﻼ ﹶﻟﻬﺎ ﻋﲆ ﺭﺃﺳﻚ ﺃﻭ ﻳﺪﻙ‬
‫ﺟﺴﺪﲥﺎ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ؟‬
‫ﺃﻭ ﻣﻌﺪﺗﻚ؟ ﻭﻫﻞ ﻛﻨﺖ ﺗﺘﻤﻜﻦ ﻣﻦ ﺃﻥ ﺗﺘﺬﻭﻕ ﻭﺗﺸﻜﺮ ﺍﻟﻨﻌﻤﺔ ﺍﻹﳍﻴﺔ ﺍﻟﺘﻲ ﹼ‬
‫ﻟﻜﻨﺖ ﺗﴫﻑ ﺗﻠﻚ ﺍﻟﺼﺤﺔ ﺑﻄﻐﻴﺎﻥ ﺍﻟﻐﻔﻠﺔ‬
‫ﹶ‬ ‫ﺑﻞ ﻛﺎﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻴﻚ ﺍﻟﻨﺴﻴﺎﻥ ﺑﺪﻻﹰ ﻣﻦ ﺍﻟﺸﻜﺮ‪ ،‬ﺃﻭ‬
‫ﺇﱃ ﺳﻔﺎﻫﺔ ﺩﻭﻥ ﺷﻌﻮﺭ!«‪.‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﻣﻦ‬
‫ﺇﻥ ﻣﺮﺿﻚ ﻛﻤﻔﻌﻮﻝ ﺍﻟﺼﺎﺑﻮﻥ‪ ،‬ﹸﻳ ﹶﻄ ﹼﻬﺮ ﺃﺩﺭﺍﻧﹶﻚ‪ ،‬ﻭﻳﻤﺴﺢ‬ ‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﺬﺍﻛﺮ ﻵﺧﺮﺗﻪ! ﱠ‬
‫ﺎﺭﺍﺕ ﻟﻠﺬﻧﻮﺏ ﻭﺍﳌﻌﺎﴆ‪ ،‬ﻭﻭﺭﺩ‬ ‫ﻋﻨﻚ ﺫﻧﻮﺑﻚ‪ ،‬ﻭﻳﻨ ﹼﻘﻴﻚ ﻣﻦ ﺧﻄﺎﻳﺎﻙ‪ .‬ﻓﻘﺪ ﺛﺒﺖ ﺃﻥ ﺍﻷﻣﺮﺍﺽ ﻛ ﹼﻔ ﹲ‬
‫ﺗﺤﺎﺕ ﹸ‬
‫ﻭﺭﻕ‬ ‫ﹼ‬ ‫ﺣﺎﺕ ﺍﷲ ﻋﻨﻪ ﺧﻄﺎﻳﺎﻩ ﻛﲈ‬
‫ﹼ‬ ‫ﺃﺫ￯ ﹼﺇﻻ‬
‫ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪) :‬ﻣﺎ ﻣﻦ ﻣﺴﻠﻢ ﻳﺼﻴﺒﻪ ﹰ‬
‫ﺃﻣﺮﺍﺽ ﺩﺍﺋﻤﺔ ﰲ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪ .‬ﻭﻫﻲ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺃﻣﺮﺍﺽ‬
‫ﹲ‬ ‫ﺍﻟﺸﺠﺮ()‪ (١‬ﻭﺍﻟﺬﻧﻮﺏ ﻫﻲ‬
‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳌﺮﴇ ‪١٦ ،١٣ ،٢ ،١‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﱪ ‪١٤‬؛ ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺍﻟﺮﻗﺎﻕ ‪٥٧‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪،٤٤١ ،٣٧١/١‬‬
‫‪.٨١ ،٦١ ،٤٨ ،٣٨ ،١٨ ، ٤/٣ ،٣٣٥ ،٣٠٣/٢‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٩٦‬‬
‫ﻧﺠﻮﺕ ﺑﻨﻔﺴﻚ ﺇﺫﻥ ﲠﺬﺍ‬‫ﹶ‬ ‫ﻣﻌﻨﻮﻳﺔ ﰲ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻮﺟﺪﺍﻥ ﻭﺍﻟﺮﻭﺡ‪ .‬ﻓﺈﺫﺍ ﻛﻨﺖ ﺻﺎﺑﺮ ﹰﺍ ﻻ ﺗﺸﻜﻮ‬
‫ﺍﳌﺮﺽ ﺍﻟﻌﺎﺑﺮ ﻣﻦ ﺃﻣﺮﺍﺽ ﺩﺍﺋﻤﺔ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ‪ .‬ﻭﺇﺫﺍ ﻛﻨﺖ ﻻﻫﻴ ﹰﺎ ﻋﻦ ﺫﻧﻮﺑﻚ‪ ،‬ﻧﺎﺳﻴ ﹰﺎ ﺁﺧﺮﺗﻚ ﻏﺎﻓ ﹰ‬
‫ﻼ‬
‫ﹶ‬
‫ﺑﻤﻠﻴﻮﻥ ﻣﺮﺓ ﻣﻦ ﻫﺬﻩ‬ ‫ﺃﺧﻄﺮ ﻭﺃﻓﺘﻚ ﻭﺃﻛﱪ‬ ‫ﺩﺍﺀ ﺧﻄﲑ‪ ،‬ﻫﻮ‬ ‫ﻋﻦ ﺭﺑﻚ‪ ،‬ﻓﺈﲏ ﺃﺅﻛﺪ ﻣﻌﺎﻧﺎﺗﻚ ﻣﻦ ﹴ‬
‫ﹸ‬
‫ﻷﻥ ﻗﻠﺒﻚ ﻭﺭﻭﺣﻚ ﻭﻧﻔﺴﻚ ﻛ ﱠﻠﻬﺎ ﻣﺮﺗﺒﻄ ﹲﺔ ﺑﻤﻮﺟﻮﺩﺍﺕ‬ ‫ﻓﻔﺮ ﻣﻨﻪ ﻭﺍﴏﺥ‪ !..‬ﱠ‬
‫ﺍﻷﻣﺮﺍﺽ ﺍﳌﻮﻗﺘﺔ‪ ،‬ﹼ‬
‫ﺍﻟﺪﻧﻴﺎ ﻗﺎﻃﺒﺔ‪ ،‬ﻭﺃﻥ ﺗﻠﻚ ﺍﻷﻭﺍﴏ ﺗﻨﻘﻄﻊ ﺩﻭﻣ ﹰﺎ ﺑﺴﻴﻮﻑ ﺍﻟﻔﺮﺍﻕ ﻭﺍﻟﺰﻭﺍﻝ ﻓﺎﲢﺔ ﻓﻴﻚ ﺟﺮﻭﺣ ﹰﺎ ﻋﻤﻴﻘﺔ‪،‬‬
‫ﻭﺑﺨﺎﺻﺔ ﺃﻧﻚ ﺗﺘﺨﻴﻞ ﺍﳌﻮﺕ ﺇﻋﺪﺍﻣ ﹰﺎ ﺃﺑﺪﻳ ﹰﺎ ﻟﻌﺪﻡ ﻣﻌﺮﻓﺘﻚ ﺑﺎﻵﺧﺮﺓ‪ .‬ﻓﻜﺄﻥ ﻟﻚ ﻛﻴﺎﻧ ﹰﺎ ﻣﺮﻳﻀ ﹰﺎ ﺫﺍ‬
‫ﺃﻥ ﺗﺒﺤﺚ ﻋﻦ ﺍﻟﻌﻼﺝ ﺍﻟﺘﺎﻡ ﻭﺍﻟﺸﻔﺎﺀ‬ ‫ﺟﺮﻭﺡ ﻭﴍﻭﺥ ﺑﺤﺠﻢ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﳑﺎ ﳛﺘﻢ ﻋﻠﻴﻚ ﻗﺒﻞ ﻛﻞ ﳾﺀ ﹾ‬
‫ﺗﻔﺴﺨﻪ ﹸ‬
‫ﺍﻟﻌﻠﻞ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﻭﺍﻟﻜﹸﻠﻮﻡ ﻏﲑ ﺍﳌﻌﺪﻭﺩﺓ‪ ،‬ﻓﲈ‬ ‫ﺍﳊﻘﻴﻘﻲ ﻟﻜﻴﺎﻧﻚ ﺍﳌﻌﻨﻮﻱ ﺍﻟﻜﺒﲑ ﺍﻟﺬﻱ ﹼ‬
‫ﺃﻇﻨﻚ ﲡﺪﻫﺎ ﹼﺇﻻ ﰲ ﻋﻼﺝ ﺍﻹﻳﲈﻥ ﻭﺑﻠﺴﻤﻪ ﺍﻟﺸﺎﰲ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺃﻗﴫ ﻃﺮﻳﻖ ﻟﺒﻠﻮﻍ ﺫﻟﻚ ﺍﻟﻌﻼﺝ‬
‫ﻫﻮ ﺍﻹﻃﻼﻝ ﻣﻦ ﻧﺎﻓﺬﺗﹶﻲ »ﺍﻟﻌﺠﺰ ﻭﺍﻟﻔﻘﺮ« ﺍﻟﻠﺘﲔ ﺗﺘﻔﺘﺤﺎﻥ ﺑﺘﻤﺰﻳﻖ ﺍﳌﺮﺽ ﺍﳌﺎﺩﻱ ﳊﺠﺎﺏ ﺍﻟﻐﻔﻠﺔ‬
‫ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﻠﻴﻬﲈ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﺗﺒﻠﻎ ﻣﻌﺮﻓﺔ ﻗﺪﺭﺓ ﺍﻟﻘﺎﺩﺭ ﺫﻱ ﺍﳉﻼﻝ ﻭﺭﲪﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ‪.‬‬ ‫ﻭﺍﻟﻠﺘﲔ ﹸﺟ ﹶﺒﻞ‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺍﷲ ﳛﻤﻞ ﻓﻮﻕ ﺭﺃﺳﻪ ﻫﻤﻮﻣ ﹰﺎ ﻭﺑﻼﻳﺎ ﺑﺴﻌﺔ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﻧﻌﻢ ﱠ‬
‫ﺍﻟﺬﻱ ﻋﺮﻑ ﺭﺑﻪ ﲤﺘﻠﺊ ﺩﻧﻴﺎﻩ ﻧﻮﺭ ﹰﺍ ﻭﺳﺮﻭﺭ ﹰﺍ ﻣﻌﻨﻮﻳ ﹰﺎ‪ ،‬ﻭﻫﻮ ﻳﺸﻌﺮ ﺑﺬﻟﻚ ﺑﲈ ﻟﺪﻳﻪ ﻣﻦ ﻗﻮﺓ ﺍﻹﻳﲈﻥ‬
‫‪-‬ﻛﻞ ﺣﺴﺐ ﺩﺭﺟﺘﻪ‪ -‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﺃﱂ ﺍﻷﻣﺮﺍﺽ ﺍﳌﺎﺩﻳﺔ ﺍﳉﺰﺋﻴﺔ ﻳﺬﻭﺏ ﻭﻳﻨﺴﺤﻖ ﲢﺖ ﻭﺍﺑﻞ ﺍﻟﴪﻭﺭ‬
‫ﺍﳌﻌﻨﻮﻱ ﻭﺍﻟﺸﻔﺎﺀ ﺍﻟﻠﺬﻳﺬ ﺍﻟﻘﺎﺩﻣﲔ ﻣﻦ ﺍﻹﻳﲈﻥ‪.‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺘﺎﺳﻊ‬
‫ﺇﻥ ﺳﺒﺐ ﺍﻟﺘﺄﱂ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻭﺍﳋﻮﻑ ﻭﺍﻟﻔﺰﻉ ﻣﻨﻬﺎ ﻳﻨﺒﻊ ﻣﻦ‬ ‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﳌﺆﻣﻦ ﺑﺨﺎﻟﻘﻪ! ﱠ‬
‫ﻛﻮﻥ ﺍﳌﺮﺽ ﺃﺣﻴﺎﻧ ﹰﺎ ﻭﺳﻴﻠ ﹰﺔ ﻟﻠﻤﻮﺕ ﻭﺍﳍﻼﻙ‪ ،‬ﻭﻟﻜﻮﻥ ﺍﳌﻮﺕ ‪-‬ﺑﻨﻈﺮ ﺍﻟﻐﻔﻠﺔ‪ -‬ﻣﺮﻋﺒ ﹰﺎ ﻣﺨﻴﻔ ﹰﺎ ﻇﺎﻫﺮ ﹰﺍ‪،‬‬
‫ﻓﺈﻥ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻭﺳﺎﺋﻞ ﻟﻪ‪ ،‬ﺗﺒﻌﺚ ﻋﲆ ﺍﻟﻘﻠﻖ ﻭﺍﻻﺿﻄﺮﺍﺏ‪ .‬ﻓﺎﻋﻠﻢ‪:‬‬
‫ﺃﻥ ﺍﻷﺟﻞ ﻣﻘﺪﹼ ﹲﺭ ﻻ ﻳﺘﻐ ﹼﻴﺮ‪ .‬ﻓﻘﺪ ﺣﺪﺙ ﹾ‬
‫ﺃﻥ ﻣﺎﺕ ﺃﻭﻟﺌﻚ ﺍﻟﺒﺎﻛﻮﻥ ﻋﻨﺪ‬ ‫ﺃﻭﻻﹰ‪ :‬ﺁﻣﻦ ﻗﻄﻌ ﹰﺎ ﱠ‬
‫ﺍﳌﺤﺘﴬﻳﻦ ﰲ ﻣﺮﺿﻬﻢ‪ .‬ﻣﻊ ﺃﳖﻢ ﻛﺎﻧﻮﺍ ﻳﺘﻤﺘﻌﻮﻥ ﺑﺼﺤﺔ ﻭﻋﺎﻓﻴﺔ‪ ،‬ﻭﺷﻔﻲ ﺃﻭﻟﺌﻚ ﺍﳌﺮﴇ ﺍﻟﺬﻳﻦ‬
‫ﻛﺎﻧﺖ ﺣﺎﻟﺘﻬﻢ ﺧﻄﺮﺓ ﻭﻋﺎﺷﻮﺍ ﺑﻌﺪ ﺫﻟﻚ ﺃﺣﻴﺎ ﹰﺀ ﹸﻳﺮﺯﻗﻮﻥ‪.‬‬
‫ﺇﻥ ﺍﳌﻮﺕ ﻟﻴﺲ ﻣﺨﻴﻔ ﹰﺎ ﰲ ﺫﺍﺗﻪ‪ ،‬ﻛﲈ ﻳﺒﺪﻭ ﻟﻨﺎ ﰲ ﺻﻮﺭﺗﻪ ﺍﻟﻈﺎﻫﺮﻳﺔ‪ ،‬ﻭﻗﺪ ﺃﺛﺒﺘﻨﺎ ﰲ‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﱠ‬
‫ﺭﺳﺎﺋﻞ ﻛﺜﲑﺓ ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ‪-‬ﺩﻭﻥ ﺃﻥ ﻳﱰﻙ ﺷﻜ ﹰﺎ ﻭﻻ ﺷﺒﻬﺔ‪ -‬ﺑﻤﻮﺣﻴﺎﺕ ﻧﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ :‬ﱠ‬
‫ﺃﻥ‬
‫‪٢٩٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺍﳌﻮﺕ ﻟﻠﻤﺆﻣﻦ ﺇﻋﻔﺎ ﹲﺀ ﻭﺇﳖﺎﺀ ﻣﻦ ﻛﻠﻔﺔ ﻭﻇﻴﻔﺔ ﺍﳊﻴﺎﺓ ﻭﻣﺸﻘﺘﻬﺎ‪ ..‬ﻭﻫﻮ ﺗﴪﻳﺢ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﻟﺘﻲ‬
‫ﺑﺎﺏ ﻭﺻﺎﻝ ﻻﻟﺘﻘﺎﺀ ﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﻣﻦ ﺍﻷﺣﺒﺔ‬
‫ﻫﻲ ﺗﻌﻠﻴﻢ ﻭﺗﺪﺭﻳﺐ ﰲ ﻣﻴﺪﺍﻥ ﺍﺑﺘﻼﺀ ﺍﻟﺪﻧﻴﺎ‪ ..‬ﻭﻫﻮ ﹸ‬
‫ﻭﺍﻟﺨﻼﻥ ﺍﻟﺮﺍﺣﻠﲔ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻵﺧﺮ‪ ..‬ﻭﻫﻮ ﻭﺳﻴﻠ ﹲﺔ ﻟﻠﺪﺧﻮﻝ ﰲ ﺭﺣﺎﺏ ﺍﻟﻮﻃﻦ ﺍﳊﻘﻴﻘﻲ ﻭﺍﳌﻘﺎﻡ‬
‫ﹼ‬
‫ﺍﻷﺑﺪﻱ ﻟﻠﺴﻌﺎﺩﺓ ﺍﳋﺎﻟﺪﺓ‪ ..‬ﻭﻫﻮ ﺩﻋﻮﺓ ﻟﻼﻧﺘﻘﺎﻝ ﻣﻦ ﺯﻧﺰﺍﻧﺔ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺑﺴﺎﺗﲔ ﺍﳉﻨﺔ ﻭﺣﺪﺍﺋﻘﻬﺎ‪..‬‬
‫ﻭﻫﻮ ﺍﻟﻔﺮﺻﺔ ﺍﻟﻮﺍﺟﺒﺔ ﻟﺘﺴ ﹼﻠﻢ ﺍﻷﺟﺮﺓ ﺇﺯﺍﺀ ﺍﳋﺪﻣﺔ ﺍﳌﺆﺩﺍﺓ‪ ،‬ﺗﻠﻚ ﺍﻷﺟﺮﺓ ﺍﻟﺘﻲ ﺗﹸﻐﺪﻕ ﺳﺨﻴﺔ ﻣﻦ‬
‫ﺧﺰﻳﻨﺔ ﻓﻀﻞ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺣﻴﻢ‪.‬‬
‫ﻓﲈ ﺩﺍﻣﺖ ﻫﺬﻩ ﻫﻲ ﻣﺎﻫﻴﺔ ﺍﳌﻮﺕ ‪-‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻘﻴﻘﺔ‪ -‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﹸﻳﻨ ﹶﻈﺮ ﺇﻟﻴﻪ ﻛﺄﻧﻪ‬
‫ﺗﺒﺎﺷﻴﺮ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺴﻌﺎﺩﺓ‪ .‬ﺣﺘﻰ ﺇﻥ ﻗﺴﻤ ﹰﺎ ﻣﻦ »ﺃﻫﻞ ﺍﷲ« ﱂ ﻳﻜﻦ‬
‫ﹶ‬ ‫ﳾﺀ ﳐﻴﻒ‪ ،‬ﺑﻞ ﳚﺐ ﺍﻋﺘﺒﺎﺭﻩ‬
‫ﺧﻮ ﹸﻓﻬﻢ ﻣﻦ ﺍﳌﻮﺕ ﺑﺴﺒﺐ ﻭﺣﺸﺔ ﺍﳌﻮﺕ ﻭﺩﻫﺸﺘﻪ‪ ،‬ﻭﺇﻧﲈ ﺑﺴﺒﺐ ﺭﻏﺒﺘﻬﻢ ﰲ ﻛﺴﺐ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﳋﲑ‬
‫ﻭﺍﳊﺴﻨﺎﺕ ﺑﺈﺩﺍﻣﺔ ﻭﻇﻴﻔﺔ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﺇﻥ ﺍﳌﻮﺕ ﻷﻫﻞ ﺍﻹﻳﲈﻥ ﺑﺎﺏ ﺍﻟﺮﲪﺔ‪ .‬ﻭﻫﻮ ﻷﻫﻞ ﺍﻟﻀﻼﻟﺔ ﺑﺌﺮ ﻣﻈﻠﻤﺔ ﻇﻼﻣ ﹰﺎ ﺃﺑﺪﻳ ﹰﺎ‪.‬‬
‫ﻧﻌﻢ ﱠ‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﻌﺎﴍ‬
‫ﻗﻠﻖ ﻣﻦ ﻭﻃﺄﺓ ﺍﳌﺮﺽ ﻭﺷﺪﺗﻪ‪ ،‬ﻓﻘﻠﻘﻚ ﻫﺬﺍ ﻳﺰﻳﺪ‬
‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﻘﻠﻖ ﺩﻭﻥ ﺩﺍﻉ ﻟﻠﻘﻠﻖ! ﺃﻧﺖ ﹲ‬
‫ﹶ‬
‫ﺛﻘﻞ ﺍﳌﺮﺽ ﻋﻠﻴﻚ‪ .‬ﻓﺈﺫﺍ ﻛﻨﺖ ﺗﺮﻳﺪ ﺃﻥ ﲣﻔﻒ ﺍﳌﺮﺽ ﻋﻨﻚ‪ ،‬ﻓﺎﺳﻊ ﺟﺎﻫﺪ ﹰﺍ ﻟﻼﺑﺘﻌﺎﺩ ﻋﻦ ﺍﻟﻘﻠﻖ‪.‬‬
‫ﺟﺬﻭﺭ ﺍﻟﻘﻠﻖ ﻣﻦ‬
‫ﹶ‬ ‫ﺃﻱ ﺗﻔﻜﹼﺮ ﰲ ﻓﻮﺍﺋﺪ ﺍﳌﺮﺽ‪ ،‬ﻭﰲ ﺛﻮﺍﺑﻪ‪ ،‬ﻭﰲ ﺣﺜﻪ ﺍﳋﻄﻰ ﺇﱃ ﺍﻟﺸﻔﺎﺀ‪ .‬ﻓﺎﺟﺘﺚ‬
‫ﻧﻔﺴﻚ ﻟﺘﺠﺘﺚ ﺍﳌﺮﺽ ﻣﻦ ﺟﺬﻭﺭﻩ‪.‬‬
‫ﻷﻥ ﺍﻟﻘﻠﻖ ﻳﺒﺚ ﰲ‬ ‫ﺇﻥ ﺍﻟﻘﻠﻖ )ﺃﻭ ﺍﻟﻮﺳﻮﺳﺔ( ﻳﻀﺎﻋﻒ ﻣﺮﺿﻚ ﻭﳚﻌﻠﻪ ﻣﺮﺿﲔ‪ .‬ﱠ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺍﻟﻤﺮﺽ ﺍﳌﺎﺩﻱ ﻣﺴﺘﻨﺪ ﹰﺍ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ‬
‫ﹸ‬ ‫ﺍﻟﻘﻠﺐ ‪-‬ﲢﺖ ﻭﻃﺄﺓ ﺍﳌﺮﺽ ﺍﳌﺎﺩﻱ‪ -‬ﻣﺮﺿ ﹰﺎ ﻣﻌﻨﻮﻳ ﹰﺎ‪ ،‬ﻓﻴﺪﻭﻡ‬
‫ﺍﻟﻘﻠﻖ ﻭﺍﳍﻮﺍﺟﺲ ﺑﺘﺴﻠﻴﻢ ﺍﻷﻣﺮ ﷲ ﻭﺍﻟﺮﺿﺎ ﺑﻘﻀﺎﺋﻪ‪ ،‬ﻭﺑﺎﺳﺘﺤﻀﺎﺭ ﺣﻜﻤﺔ ﺍﳌﺮﺽ‪،‬‬ ‫ﺃﺫﻫﺒﺖ ﻋﻨﻚ ﹶ‬
‫ﹶ‬
‫ﻭﻗﺴﻢ ﻣﻨﻪ ﻳﺰﻭﻝ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﺭﺍﻓﻘﺖ‬
‫ﹲ‬ ‫ﻓﺈﻥ ﻣﺮﺿﻚ ﺍﳌﺎﺩﻱ ﺳﻴﻔﻘﺪ ﻓﺮﻋ ﹰﺎ ﻣﻬﻤ ﹰﺎ ﻣﻦ ﺟﺬﻭﺭﻩ ﻓ ﹸﻴﺨﻔﻒ‪،‬‬
‫ﱠ‬
‫ﺸﺮ ﹺﻣﻌﺸﺎﺭ ﺗﻠﻚ ﺍﻷﻭﻫﺎﻡ ﺑﻮﺳﺎﻃﺔ ﺍﻟﻘﻠﻖ ﺇﱃ ﻣﻌﺸﺎﺭ‪،‬‬
‫ﺍﳌﺮﺽ ﺍﳌﺎﺩﻱ ﺃﻭﻫﺎ ﹲﻡ ﻭﻫﻮﺍﺟﺲ ﻓﻘﺪ ﻳﻜﱪ ﹸﻋ ﹶ‬
‫ﻭﻟﻜﻦ ﺑﺎﻧﻘﻄﺎﻉ ﺍﻟﻘﻠﻖ ﻳﺰﻭﻝ ﺗﺴﻌﺔ ﻣﻦ ﻋﴩﺓ ﻣﻦ ﻣﻔﻌﻮﻝ ﺫﻟﻚ ﺍﳌﺮﺽ‪ ،‬ﻭﻛﲈ ﱠ‬
‫ﺃﻥ ﺍﻟﻘﻠﻖ ﻳﺰﻳﺪ ﺍﳌﺮﺽ‪،‬‬
‫ﻛﺬﻟﻚ ﳚﻌﻞ ﺍﳌﺮﻳﺾ ﻛﺄﻧﻪ ﻳﺘﻬﻢ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﻭﻳﻨﺘﻘﺪ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻭﻳﺸﻜﻮ ﻣﻦ ﺧﺎﻟﻘﻪ ﺍﻟﺮﺣﻴﻢ‪،‬‬
‫ﻣﺮﺿﻪ‪ .‬ﺇﺫ ﻛﲈ ﱠ‬
‫ﺃﻥ ﺍﻟﺸﻜﺮ‬ ‫ﺍﻟﻤﺮﻳﺾ ﺑﻠﻄﲈﺕ ﺍﻟﺘﺄﺩﻳﺐ ‪-‬ﺑﺨﻼﻑ ﻣﺎ ﻳﻘﺼﺪﻩ ﻫﻮ‪ -‬ﳑﺎ ﻳﺰﻳﺪ ﹶ‬
‫ﹸ‬ ‫ﻟﺬﺍ ﻳﺆ ﱠﺩﺏ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٢٩٨‬‬
‫ﺍﻟﻨﻌﻢ ﻓﺎﻟﺸﻜﻮ￯ ﻛﺬﻟﻚ ﺗﺰﻳﺪ ﺍﳌﺮﺽ ﻭﺍﳌﺼﻴﺒﺔ‪ .‬ﻫﺬﺍ ﻭﺇﻥ ﺍﻟﻘﻠﻖ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻣﺮﺽ‪ ،‬ﻭﻋﻼﺟﻪ‬
‫ﹶ‬ ‫ﻳﺰﻳﺪ‬
‫ﺇﻧﲈ ﻫﻮ ﰲ ﻣﻌﺮﻓﺔ ﺣﻜﻤﺔ ﺍﳌﺮﺽ‪ .‬ﻭﺇﺫﺍ ﻣﺎ ﻋﺮﻓﺖ ﺣﻜﻤﺘﹶﻪ ﻭﻓﺎﺋﺪﺗﻪ‪ ،‬ﻓﺎﻣﺴﺢ ﻗﻠﻘﻚ ﺑﺬﻟﻚ ﺍﳌﺮﻫﻢ‬
‫ﻻ ﻣﻦ »ﻭﺁ ﺃﺳﻔﺎﻩ«‪» :‬ﺍﳊﻤﺪ ﷲ ﻋﲆ ﻛﻞ ﺣﺎﻝ«‪.‬‬ ‫ﻭﺍﻧﺞ ﺑﻨﻔﺴﻚ ﻭﻗﻞ ﺑﺪ ﹰ‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﳊﺎﺩﻱ ﻋﴩ‬

‫ﺃﻥ ﺍﳌﺮﺽ ﻳﻌﻄﻴﻚ ﺃﻟﻤ ﹰﺎ ﺣﺎﺿﺮ ﹰﺍ ﻓﻬﻮ ﻳﻤﻨﺤﻚ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺻﺒﺮﻩ! ﻣﻊ ﱠ‬
‫ﺃﳞﺎ ﺍﻷﺥ ﺍﳌﺮﻳﺾ ﺍﻟﻨﺎﻓﺪ ﹸ‬
‫ﻟﺬﺓ ﺭﻭﺣﻴﺔ ﻧﺎﺑﻌﺔ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺍﳊﺎﺻﻞ‬‫ﻧﻔﺴﻪ ﻟﺬﺓ ﻣﻌﻨﻮﻳﺔ ﻣﺴﺘﺪﺭﺓ ﻣﻦ ﺯﻭﺍﻝ ﻣﺮﺿﻚ ﺍﻟﺴﺎﺑﻖ‪ ،‬ﻣﻊ ﹴ‬
‫ﹼ‬
‫ﻣﻦ ﺟﺮﺍﺀ ﺫﻟﻚ ﺍﳌﺮﺽ‪ .‬ﻓﺎﻟﺰﻣﺎﻥ ﺍﻟﻘﺎﺑﻞ ﺑﻌﺪ ﺍﻟﻴﻮﻡ‪ ،‬ﺑﻞ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻻ ﳛﻤﻞ ﻣﺮﺿ ﹰﺎ‪ .‬ﻭﻻ ﺷﻚ‬
‫ﺗﻮﺟﻊ ﻭﻻ ﺷﻜﻮ￯‪ .‬ﻭﻟﻜﻦ ﻷﻧﻚ ﺗﺘﻮﻫﻢ ﺗﻮﻫﻤ ﹰﺎ‬ ‫ﺃﻟﻢ ﻣﻦ ﻏﲑ ﳾﺀ‪ ،‬ﻭﻣﺎ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺃﱂ ﹲ ﻓﻼ ﹼ‬
‫ﺃﻧﻪ ﻻ ﹶ‬
‫ﺃﻟﻢ ﺗﻠﻚ ﺍﻟﻔﱰﺓ ﺃﻳﻀ ﹰﺎ ﻭﺛﺒﺖ‬
‫ﺧﻄﺄ ﻓﺈﻥ ﺍﳉﺰﻉ ﻳﻨﺘﺎﺑﻚ‪ ،‬ﺇﺫ ﻣﻊ ﺯﻭﺍﻝ ﻓﱰﺓ ﺍﳌﺮﺽ ﺍﳌﺎﺩﻱ ﻗﺪ ﺫﺍﺏ ﹸ‬ ‫ﹰ‬
‫ﺛﻮﺍﺏ ﺍﳌﺮﺽ ﻭﺑﻘﻴﺖ ﻟﺬ ﹸﺓ ﺯﻭﺍﻟﻪ‪ ..‬ﻓﻤﻦ ﺍﻟﺒﻼﻫﺔ ﺑﻞ ﻣﻦ ﺍﳉﻨﻮﻥ ﹾ‬
‫ﺃﻥ ﺗﺘﺬﻛﺮ ﺑﻌﺪ ﺍﻵﻥ ﺍﳌﺮﺽ ﺍﻟﺴﺎﺑﻖ‬ ‫ﹸ‬
‫ﻭﺗﺘﺄﱂ ﻣﻨﻪ‪ ،‬ﻓﺘﻔﻘﺪ ﺻﱪﻙ ﻭﻳﻨﻔﺪ ﻣﻨﻚ‪ ،‬ﰲ ﺣﲔ ﻳﻠﺰﻣﻚ ﺍﻻﻧﴩﺍﺡ ﺑﺬﻫﺎﺑﻪ ﻭﺍﻻﺭﺗﻴﺎﺡ ﺑﺜﻮﺍﺑﻪ‪ .‬ﺃﻣﺎ‬
‫ﺍﻷﻳﺎﻡ ﺍﻟﻘﺎﺑﻠﺔ ﻓﺈﳖﺎ ﱂ ﺗﺄﺕ ﺑﻌﺪ‪ .‬ﺃﻟﻴﺲ ﻣﻦ ﺍﻟﺒﻼﻫﺔ ﺇﺷﻐﺎﻝ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻵﻥ ﺑﺎﻟﺘﻔﻜﺮ ﰲ ﻳﻮﻡ ﱂ‬
‫ﻳﻮﻟﺪ ﺑﻌﺪ‪ ،‬ﻭﰲ ﻣﺮﺽ ﱂ ﻳﻨﺰﻝ ﺑﻌﺪ ﻭﰲ ﺃﱂ ﱂ ﻳﻘﻊ ﺑﻌﺪ؟‪ .‬ﻓﻬﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺘﻮﻫﻢ ‪-‬ﻧﺘﻴﺠﺔ ﺍﻟﺘﻔﻜﺮ‬
‫ﺍﳌﺮﻳﺮ ﻭﲢﻤﻴﻞ ﺍﻟﻨﻔﺲ ﺃﻟﻤ ﹰﺎ ﻣﻮﺟﻌ ﹰﺎ‪ -‬ﻳﺪﻓﻊ ﺇﱃ ﻓﻘﺪﺍﻥ ﺍﻟﺼﱪ ﻭ ﹸﻳﺼﺒﻎ ﺛﻼﺛﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻌﺪﻡ ﺑﺜﻼﺙ‬
‫ﻣﺮﺍﺗﺐ ﻣﻦ ﺍﻟﻮﺟﻮﺩ‪ .‬ﺃﻟﻴﺲ ﻫﺬﺍ ﺟﻨﻮﻧ ﹰﺎ؟‪ .‬ﻓﲈ ﺩﺍﻣﺖ ﺃﺯﻣﻨﺔ ﺍﳌﺮﺽ ﺍﻟﺘﻲ ﺳﺒﻘﺖ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﺗﺒﻌﺚ‬
‫ﺍﻟﺰﻣﺎﻥ ﺍﻟﻘﺎﺑﻞ ﺑﻌﺪ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻣﻌﺪﻭﻣ ﹰﺎ‪ ،‬ﻓﺎﳌﺮﺽ ﻣﻌﺪﻭﻡ ﻭﺍﻷﱂ‬
‫ﹸ‬ ‫ﻋﲆ ﺍﻟﻨﺸﻮﺓ ﻭﺍﳊﺒﻮﺭ‪ ،‬ﻭﻣﺎ ﺩﺍﻡ‬
‫ﻣﻌﺪﻭﻡ‪.‬‬
‫ﻻ‪ .‬ﺑﻞ‬ ‫ﺗﺒﺬﺭ ﻳﺎ ﺃﺧﻲ ﻣﺎ ﻭﻫﺐ ﻟﻚ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻦ ﻗﻮﺓ ﺍﻟﺼﱪ ﻳﻤﻴﻨ ﹰﺎ ﻭﺷﻤﺎ ﹰ‬
‫ﻓﻼ ﹼ‬
‫ﺍﺣﺸﺪﻫﺎ ﺟﻤﻴﻌ ﹰﺎ ﻣﻘﺎﺑﻞ ﺍﻷﱂ ﺍﻟﺬﻱ ﻳﻌﱰﻳﻚ ﰲ ﻫﺬﻩ ﺍﻟﺴﺎﻋﺔ ﻭﻗﻞ‪» :‬ﻳﺎ ﺻﺒﻮﺭ« ﻭﲢﻤﻞ ﺻﺎﺑﺮ ﹰﺍ‬
‫ﻣﺤﺘﺴﺒ ﹰﺎ!‪...‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﲏ ﻋﴩ‬
‫ﹺ‬
‫ﻭﺃﻭﺭﺍﺩﻫﺎ ﺑﺴﺒﺐ ﺍﳌﺮﺽ! ﻭﻳﺎ ﺃﳞﺎ ﺍﻵﺳﻒ ﻋﲆ ﺫﻟﻚ‬ ‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﳌﺤﺮﻭﻡ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﺍﳊﺮﻣﺎﻥ! ﺍﻋﻠﻢ ﺃﻧﻪ ﺛﺎﺑﺖ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ)‪ (١‬ﻣﺎ ﻣﻌﻨﺎﻩ‪) :‬ﺃﻥ ﺍﳌﺆﻣﻦ ﺍﻟﺘﻘﻲ ﻳﺄﺗﻴﻪ ﺛﻮﺍﺏ ﻣﺎ ﻛﺎﻥ‬
‫)‪ (١‬ﻋﻦ ﺃﺑﻰ ﻣﻮﺳﻰ ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﻗﺎﻝ‪» :‬ﺇﺫﺍ ﻣﺮﺽ ﺍﻟﻌﺒﺪ ﺃﻭ ﺳﺎﻓﺮ‪ ،‬ﻛﺘﺐ ﺍﷲ ﺗﻌﺎﱃ ﻟﻪ ﻣﻦ ﺍﻷﺟﺮ ﻣﺜﻞ ﻣﺎ ﻛﺎﻥ ﻳﻌﻤﻞ ﺻﺤﻴﺤ ﹰﺎ‬
‫ﻣﻘﻴﻤ ﹰﺎ«‪ .‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﳉﻬﺎﺩ ‪١٣٤‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﳉﻨﺎﺋﺰ ‪١‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪..٤١٨ ،٤١٠ /٤‬‬
‫‪٢٩٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻳﺆﺩﻳﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺣﺘﻰ ﰲ ﺃﺛﻨﺎﺀ ﻣﺮﺿﻪ‪ ،‬ﻓﺎﳌﺮﺽ ﻻ ﻳﻤﻨﻊ ﺛﻮﺍﺑﻪ(‪ .‬ﻓﺈﻥ ﺍﳌﺮﻳﺾ ﺍﳌﺆﺩﻱ ﻟﻠﻔﺮﺍﺋﺾ‬
‫ﺍﻟﺴﻨﻦ ﻭﳛﻞ ﻣﺤ ﹼﻠﻬﺎ ﺃﺛﻨﺎﺀ ﺷﺪﺓ ﺍﳌﺮﺽ ﻧﻴﺎﺑ ﹰﺔ‬
‫ﺍﻟﻤﺮﺽ ﻋﻦ ﺳﺎﺋﺮ ﹸ‬
‫ﹸ‬ ‫‪-‬ﻋﲆ ﻗﺪﺭ ﺍﺳﺘﻄﺎﻋﺘﻪ‪ -‬ﺳﻴﻨﻮﺏ‬
‫ﺍﻟﻤﺮﺽ‬
‫ﹸ‬ ‫ﺧﺎﻟﺼﺔ‪ ،‬ﳌﺎ ﻳﺘﺠﻤﻞ ﺫﻟﻚ ﺍﳌﺮﻳﺾ ﺑﺎﻟﺼﱪ ﻭﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻔﺮﺍﺋﺾ‪ ،‬ﻭﻛﺬﺍ ﹸﻳﺸﻌﺮ‬
‫ﻻ ﻭﻗﻮ ﹰ‬
‫ﻻ‪.‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﺑﻌﺠﺰﻩ ﻭﺿﻌﻔﻪ‪ ،‬ﻓﻴﺘﴬﻉ ﺍﳌﺮﻳﺾ ﺑﺬﻟﻚ ﺍﻟﻌﺠﺰ ﻭﺫﻟﻚ ﺍﻟﻀﻌﻒ ﺑﺎﻟﺪﻋﺎﺀ ﺣﺎ ﹰ‬
‫ﹶ‬
‫ﻭﱂ ﹸﻳﻮﺩﻉ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﰲ ﺍﻹﻧﺴﺎﻥ ﻋﺠﺰ ﹰﺍ ﻏﲑ ﳏﺪﻭﺩ ﻭﺿﻌﻔ ﹰﺎ ﻏﲑ ﻣﺘﻨﺎﻩ ﹼﺇﻻ ﻟﻴﻠﺘﺠﺊ ﺩﺍﺋﻤ ﹰﺎ‬
‫ﻼ ﺭﺍﺟﻴ ﹰﺎ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﳊﻜﻤﺔ ﻣﻦ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﻭﺍﻟﺴﺒﺐ ﺍﻷﺳﺎﺱ‬ ‫ﺇﱃ ﺍﳊﴬﺓ ﺍﻹﳍﻴﺔ ﺑﺎﻟﺪﻋﺎﺀ ﺳﺎﺋ ﹰ‬
‫ﻷﳘﻴﺘﻪ ﻫﻮ ﺍﻟﺪﻋﺎﺀ ﺍﳋﺎﻟﺺ ﺑﻤﻀﻤﻮﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪﴾ » º ¹ ¸ ¶ μ ´﴿ :‬‬
‫)ﺍﻟﻔﺮﻗﺎﻥ‪ (٧٧ :‬ﻭﻟﻜﻮﻥ ﺍﳌﺮﺽ ﺳﺒﺒ ﹰﺎ ﻟﻠﺪﻋﺎﺀ ﺍﳋﺎﻟﺺ‪ ،‬ﻓﻼ ﱡ‬
‫ﺗﺼﺢ ﺍﻟﺸﻜﻮ￯ ﻣﻨﻪ‪ ،‬ﺑﻞ ﳚﺐ ﺍﻟﺸﻜﺮ ﷲ؛‬
‫ﺍﻟﻤﺮﺽ ﻋﻨﺪ ﻛﺴﺐ ﺍﻟﻌﺎﻓﻴﺔ‪.‬‬
‫ﹸ‬ ‫ﻓﺠﺮﻫﺎ‬
‫ﻳﻨﺎﺑﻴﻊ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺘﻲ ﹼ‬
‫ﹶ‬ ‫ﹸﺠ ﹼﻔﻒ‬
‫ﺇﺫ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗ ﹶ‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﻟﺚ ﻋﴩ‬
‫ﺇﻥ ﺍﳌﺮﺽ ﻳﻐﺪﻭ ﻛﻨﺰ ﹰﺍ ﻋﻈﻴﻤ ﹰﺎ ﻟﺒﻌﺾ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﺪﻳﺔ‬
‫ﺃﳞﺎ ﺍﳌﺴﻜﲔ ﺍﻟﺸﺎﻛﻲ ﻣﻦ ﺍﳌﺮﺽ! ﱠ‬
‫ﻣﺮﺿﻪ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ ،‬ﺣﻴﺚ ﱠ‬
‫ﺇﻥ ﺍﳊﻜﻤﺔ‬ ‫ﺇﳍﻴﺔ ﺛﻤﻴﻨﺔ ﳍﻢ‪ .‬ﻭﺑﺎﺳﺘﻄﺎﻋﺔ ﻛﻞ ﻣﺮﻳﺾ ﺃﻥ ﻳﺘﺼﻮﺭ ﹶ‬
‫ﹸ‬
‫ﺍﻷﺟﻞ ﻣﺠﻬﻮﻻﹰ ﻭﻗﺘﹸﻪ‪ ،‬ﺇﻧﻘﺎﺫ ﹰﺍ ﻟﻺﻧﺴﺎﻥ ﻣﻦ ﺍﻟﻴﺄﺱ ﺍﳌﻄﻠﻖ ﻭﻣﻦ ﺍﻟﻐﻔﻠﺔ‬ ‫ﺍﻹﳍﻴﺔ ﺍﻗﺘﻀﺖ ﹾ‬
‫ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﺇﺑﻘﺎﺀ ﹰﺍ ﻟﻪ ﺑﲔ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﺣﻔﻈ ﹰﺎ ﻟﺪﻧﻴﺎﻩ ﻭﺁﺧﺮﺗﻪ ﻣﻦ ﺍﻟﺴﻘﻮﻁ ﰲ ﻫﺎﻭﻳﺔ ﺍﳋﴪﺍﻥ‪..‬‬
‫ﺃﻱ ﺃﻥ ﺍﻷﺟﻞ ﻣﺘﻮﻗﻊ ﻣﺠﻴ ﹸﺌﻪ ﻛﻞ ﺣﲔ‪ ،‬ﻓﺈﻥ ﺗﻤﻜﹼﻦ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﺳﺎﺩﺭ ﰲ ﻏﻔﻠﺘﻪ ﻳﻜ ﹼﺒﺪﻩ ﺧﺴﺎﺋﺮ‬
‫ﻓﺎﺩﺣﺔ ﰲ ﺣﻴﺎﺗﻪ ﺍﻷﺧﺮﻭﻳﺔ ﺍﻷﺑﺪﻳﺔ‪ .‬ﻓﺎﳌﺮﺽ ﻳﺒﺪﺩ ﺗﻠﻚ ﺍﻟﻐﻔﻠﺔ ﻭﻳﺸﺘﺘﻬﺎ‪ ،‬ﻭﺑﺎﻟﺘﺎﱄ ﻳﺬﻛﹼﺮ ﺑﺎﻵﺧﺮﺓ‬
‫ﺍﻟﻤﻮﺕ ﰲ ﺍﻟﺬﻫﻦ ﻓﻴﺘﺄﻫﺐ ﻟﻪ‪ .‬ﺑﻞ ﳛﺪﺙ ﺃﻥ ﻳﺮ ﹼﺑﺤﻪ ﺭﺑﺤ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ‪ ،‬ﻓﻴﻔﻮﺯ ﺧﻼﻝ‬
‫ﹶ‬ ‫ﻭﻳﺴﺘﺤﴬ‬
‫ﻋﴩﻳﻦ ﻳﻮﻣ ﹰﺎ ﺑﲈ ﻗﺪ ﻳﺴﺘﻌﴢ ﺍﺳﺘﺤﺼﺎﻟﻪ ﺧﻼﻝ ﻋﴩﻳﻦ ﺳﻨﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻓﻌﲆ ﺳﺒﻴﻞ ﺍﳌﺜﺎﻝ‪:‬‬
‫ﻛﺎﻥ ﻫﻨﺎﻙ ﹶﻓﺘﹶﻴﺎﻥ ‪-‬ﻳﺮﲪﻬﲈ ﺍﷲ‪ -‬ﺃﺣﺪﳘﺎ ﻳﺪﻋﻰ »ﺻﱪﻱ« ﻣﻦ ﻗﺮﻳﺔ »ﺇﻳﻼﻣﺎ« ﻭﺍﻵﺧﺮ‬
‫ﹸ‬
‫ﺃﻟﺤﻆ‬ ‫»ﻣﺼﻄﻔﻰ ﻭﺯﻳﺮ ﺯﺍﺩﻩ« ﻣﻦ »ﺇﺳﻼﻡ ﻛﻮﻱ« ﻭﺭﻏﻢ ﻛﻮﳖﲈ ﹸﺃﻣﻴﲔ ﻣﻦ ﺑﲔ ﻃﻼﰊ‪ ،‬ﻓﻘﺪ ﹸ‬
‫ﻛﻨﺖ‬
‫ﺑﺈﻋﺠﺎﺏ ﻣﻮﻗ ﹶﻌﻬﲈ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﰲ ﺍﻟﻮﻓﺎﺀ ﻭﺍﻟﺼﺪﻕ ﻭﰲ ﺧﺪﻣﺔ ﺍﻹﻳﲈﻥ‪ ،‬ﻓﻠﻢ ﺃﺩﺭﻙ ﺣﻜﻤﺔ‬
‫ﺫﻟﻚ ﰲ ﺣﻴﻨﻬﺎ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﺪ ﻭﻓﺎﲥﲈ ﻋﻠﻤﺖ ﺃﳖﲈ ﻛﺎﻧﺎ ﻳﻌﺎﻧﻴﺎﻥ ﻣﻦ ﺩﺍﺀﻳﻦ ﻋﻀﺎﻟﲔ‪ ،‬ﻭﺑﺈﺭﺷﺎﺩ ﻣﻦ‬
‫ﺫﻟﻚ ﺍﳌﺮﺽ ﺃﺻﺒﺤﺎ ﻋﲆ ﺗﻘﻮ￯ ﻋﻈﻴﻤﺔ ﻳﺴﻌﻴﺎﻥ ﰲ ﺧﺪﻣﺔ ﺭﺍﻗﻴﺔ‪ ،‬ﻭﰲ ﻭﺿﻊ ﻧﺎﻓﻊ ﻵﺧﺮﲥﲈ‪ ،‬ﻋﲆ‬
‫ﺧﻼﻑ ﺳﺎﺋﺮ ﺍﻟﺸﺒﺎﺏ ﺍﻟﻐﺎﻓﻠﲔ ﺍﻟﺴﺎﻫﲔ ﺣﺘﻰ ﻋﻦ ﻓﺮﺍﺋﻀﻬﻢ‪ .‬ﻓﻨﺴﺄﻝ ﺍﷲ ﺃﻥ ﺗﻜﻮﻥ ﺳﻨﺘﺎ ﺍﳌﺮﺽ‬
‫ﻭﺍﳌﻌﺎﻧﺎﺓ ﺍﻟﻠﺘﺎﻥ ﻗﻀﻴﺎﳘﺎ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻗﺪ ﲢﻮﻟﺘﺎ ﺇﱃ ﻣﻼﻳﲔ ﺍﻟﺴﻨﲔ ﻣﻦ ﺳﻌﺎﺩﺓ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٠٠‬‬
‫ﻭﺍﻵﻥ ﻓﻘﻂ ﺃﻓﻬﻢ ﹼ‬
‫ﺃﻥ ﺩﻋﺎﺋﻲ ﳍﲈ ﺑﺎﻟﺸﻔﺎﺀ ﻗﺪ ﺃﺻﺒﺢ ﺩﻋﺎ ﹰﺀ ﻋﻠﻴﻬﲈ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺃﺭﺟﻮ ﺍﷲ ﺃﻥ ﻳﻜﻮﻥ ﺩﻋﺎﺋﻲ ﻣﺴﺘﺠﺎﺑ ﹰﺎ ﻟﺼﺤﺘﻬﲈ ﺍﻷﺧﺮﻭﻳﺔ‪.‬‬
‫ﹶ‬
‫ﺍﻟﺤﺼﻮﻝ ﻋﲆ ﺭﺑﺢ ﻳﺴﺎﻭﻱ‬ ‫ﻭﻫﻜﺬﺍ ﺍﺳﺘﻄﺎﻉ ﻫﺬﺍﻥ ﺍﻟﺸﺨﺼﺎﻥ ‪-‬ﺣﺴﺐ ﺍﻋﺘﻘﺎﺩﻱ‪-‬‬
‫ﺍﻟﻜﺴﺐ ﺍﻟﺬﻱ ﳛﻘﻘﻪ ﺍﻹﻧﺴﺎﻥ ﺑﺎﻟﺴﻌﻲ ﻭﺍﻟﺘﻘﻮ￯ ﻟﻌﴩ ﺳﻨﲔ ﰲ ﺍﻷﻗﻞ)‪ ،(١‬ﻓﻠﻮ ﻛﺎﻧﺎ ﻣﺘﺒﺎﻫ ﹶﻴﻴﻦ‬
‫ﺍﻟﻤﻮﺕ‬
‫ﹸ‬ ‫ﺑﺼﺤﺘﻬﲈ ﻛﺒﻌﺾ ﺍﻟﺸﺒﺎﺏ ﻭﺳﺎﺋ ﹶﻘﲔ ﻟﻨﻔﺴﻴﻬﲈ ﺇﱃ ﴍﺍﻙ ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﺴﻔﺎﻫﺔ ﺣﺘﻰ ﻳﺄﺗﻴﻬﲈ‬
‫ﺟﺤﻮﺭ ﺍﻟﻌﻘﺎﺭﺏ‬
‫ﹶ‬ ‫ﺍﳌﱰﺻﺪ‪ ،‬ﻭﳘﺎ ﻳﺘﺨﺒﻄﺎﻥ ﰲ ﺃﻭﺣﺎﻝ ﺍﳋﻄﺎﻳﺎ ﻭﻇﻠﲈﲥﺎ‪ ،‬ﻟﻜﺎﻥ ﻗﱪﺍﳘﺎ ﺍﻵﻥ‬
‫ﻭﺍﻷﻓﺎﻋﻲ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﻛﻮﳖﲈ ﺍﻵﻥ ﺩﻓﺎﺋﻦ ﺍﻟﻨﻮﺭ ﻭﻛﻨﻮﺯ ﺍﻟﺒﻬﺠﺔ‪.‬‬
‫ﻓﲈ ﺩﺍﻣﺖ ﺍﻷﻣﺮﺍﺽ ﲢﻤﻞ ﰲ ﻣﻀﺎﻣﻴﻨﻬﺎ ﻫﺬﻩ ﺍﳌﻨﺎﻓﻊ ﺍﻟﻜﺒﲑﺓ ﻓﻼ ﳚﻮﺯ ﺍﻟﺸﻜﻮ￯ ﻣﻨﻬﺎ‪ ،‬ﺑﻞ‬
‫ﳚﺐ ﺍﻻﻋﺘﲈﺩ ﻋﲆ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﺑﺎﻟﺘﻮﻛﻞ ﻭﺍﻟﺼﱪ ﺑﻞ ﺑﺎﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ‪.‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺮﺍﺑﻊ ﻋﴩ‬

‫ﺃﺩﺭﻛﺖ ﺃﻥ ﻫﻨﺎﻙ ﻧﻮﺭ ﹰﺍ‪ ،‬ﻭﺃﻱ ﻧﻮﺭ! ﻭﻋﻴﻨ ﹰﺎ ﻣﻌﻨﻮﻳﺔ ﲢﺖ‬
‫ﹶ‬ ‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﳌﺴﺪﻝ ﻋﲆ ﻋﻴﻨﻴﻪ! ﺇﺫﺍ‬
‫ﺫﻟﻚ ﺍﳊﺠﺎﺏ ﺍﳌﺴﺪﻝ ﻋﲆ ﺃﻋﲔ ﺃﻫﻞ ﺍﻹﻳﲈﻥ‪ ،‬ﻓﺴﺘﻘﻮﻝ‪» :‬ﺷﻜﺮ ﹰﺍ ﻭ ﺃﻟﻒ ﺷﻜﺮ ﻟﺮﰊ ﺍﻟﺮﺣﻴﻢ«‪.‬‬
‫ﻭﺗﻮﺿﻴﺤ ﹰﺎ ﳍﺬﺍ ﺍﳌﺮﻫﻢ ﺳﺄﻭﺭﺩ ﺍﳊﺎﺩﺛﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﻟﻘﺪ ﺃﺻﻴﺒﺖ ﻋﻤ ﹸﺔ »ﺳﻠﻴﲈﻥ« ﻭﻫﻮ ﻣﻦ »ﺑﺎﺭﻻ« ﺍﻟﺬﻱ ﻇﻞ ﳜﺪﻣﻨﻲ ﺩﻭﻥ ﺃﻥ ﻳﻤ ﹼﻠﻨﻲ ﻳﻮﻣ ﹰﺎ‬
‫ﺃﻭ ﺃﺗﻀﺎﻳﻖ ﺑﴚﺀ ﻣﻨﻪ ﻃﻮﺍﻝ ﺛﲈﲏ ﺳﻨﻮﺍﺕ ﺧﺪﻣﺔ ﻣﻘﺮﻭﻧﺔ ﺑﻜﲈﻝ ﺍﻟﻮﻓﺎﺀ ﻭﺍﻻﺣﱰﺍﻡ‪ ..‬ﺃﺻﻴﺒﺖ ﻫﺬﻩ‬
‫ﻧﻮﺭ ﻋﻴﻨﻬﺎ‪ ،‬ﻭﻟﻔﺮﻁ ﹸﺣﺴﻦ ﻇﻦ ﺗﻠﻚ ﺍﳌﺮﺃﺓ ﺍﻟﺼﺎﳊﺔ ﰊ ﺃﻛﺜﺮ ﳑﺎ ﺃﺳﺘﺤﻖ‬
‫ﺍﳌﺴﻜﻴﻨﺔ ﺑﺎﻟﻌﻤﻰ ﻓﺎﻧﻄﻔﺄ ﹸ‬
‫ﺑﻜﺜﲑ ﺗﺸﺒﺜﺖ ﰊ ﻭﺃﻧﺎ ﺃﻏﺎﺩﺭ ﺍﳌﺴﺠﺪ ﻗﺎﺋﻠﺔ‪» :‬ﺑﺎﷲ ﻋﻠﻴﻚ ﺍﺩﻉ ﺍﷲ ﱄ ﻣﻦ ﺃﺟﻞ ﻋﻴﻨﻲ«‪ ،‬ﻭﺃﻧﺎ ﺑﺪﻭﺭﻱ‬
‫ﻓﺪﻋﻮﺕ ﺍﷲ ﺑﺘﴬﻉ ﻭﺗﻮﺳﻞ‬
‫ﹸ‬ ‫ﺟﻌﻠﺖ ﺻﻼﺡ ﺗﻠﻚ ﺍﳌﺮﺃﺓ ﺍﳌﺒﺎﺭﻛﺔ ﺍﳌﺆﻣﻨﺔ ﻗﺮﻳﻨ ﹰﺎ ﻭﺷﻔﻴﻌ ﹰﺎ ﻟﺪﻋﺎﺋﻲ‬
‫ﻗﺎﺋ ﹰ‬
‫ﻼ‪» :‬ﺍﻟﻠﻬﻢ ﻳﺎ ﺭﺑﻨﺎ ﺑﺤﺮﻣﺔ ﺻﻼﺣﻬﺎ ﺍﻛﺸﻒ ﻋﻦ ﺑﴫﻫﺎ«‪ .‬ﻭﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ﺟﺎﺀ ﻃﺒﻴﺐ ﻣﻦ‬
‫ﺑﺼﺮﻫﺎ‪ ،‬ﻭﺑﻌﺪ ﺃﺭﺑﻌﲔ‬
‫ﻭﻻﻳﺔ »ﺑﻮﺭﺩﻭﺭ« ﺍﻟﻘﺮﻳﺒﺔ‪ ،‬ﻭﻫﻮ ﳐﺘﺺ ﺑﺎﻟﻌﻴﻮﻥ‪ ،‬ﻓﻌﺎﳉﻬﺎ‪ ،‬ﻓﺮ ﹼﺩ ﺍﷲ ﻋﻠﻴﻬﺎ ﹶ‬
‫ﻳﻮﻣ ﹰﺎ ﻋﺎﺩﺕ ﻋﻴﻨﹸﻬﺎ ﺇﱃ ﺣﺎﻟﺘﻬﺎ ﺍﻷﻭﱃ‪ ،‬ﻓﺘﺄﳌﺖ ﻟﺬﻟﻚ ﻛﺜﻴﺮ ﹰﺍ ﻭﺩﻋﻮﺕ ﺩﻋﺎ ﹰﺀ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﻭﺃﺭﺟﻮ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﹰ‬
‫‪-‬ﺧﻄﺄ‪ -‬ﺩﻋﺎ ﹰﺀ ﻋﻠﻴﻬﺎ‪ ،‬ﺣﻴﺚ‬ ‫ﻭﺇﻻ ﻓﺈﻥ ﺩﻋﺎﺋﻲ ﺫﻟﻚ ﺳﻴﺼﺒﺢ‬‫ﺩﻋﺎﺋﻲ ﻣﺴﺘﺠﺎﺑ ﹰﺎ ﻋﲆ ﺣﺴﺎﺏ ﺁﺧﺮﲥﺎ ﹼ‬
‫ﻗﺪ ﺑﻘﻴﺖ ﻟﺘﺴﺘﻮﰲ ﺃﺟ ﹶﻠﻬﺎ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ ﻓﻘﻂ؛ ﺇﺫ ﺑﻌﺪ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ ﻣﻀﺖ ﺇﱃ ﺭﲪﺔ ﺍﷲ‪.‬‬
‫)‪ (١‬ﻋﻦ ﺃﺑﻰ ﻫﺮﻳﺮﺓ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺍﻟﻨﺒﻲ ﷺ ﻗﺎﻝ‪»:‬ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﻜﻮﻥ ﻟﻪ ﻋﻨﺪ ﺍﷲ ﺍﻟﻤﻨﺰﻟ ﹸﺔ‪ ،‬ﻓﲈ ﻳﺒﻠﻐﻬﺎ ﺑﻌﻤﻞ‪ ،‬ﻓﲈ ﹸ‬
‫ﻳﺰﺍﻝ ﺍﷲ‬
‫ﻳﺒﺘﻠﻴﻪ ﺑﲈ ﻳﻜﺮﻩ ﺣﺘﻰ ﹸﻳﺒﻠﻐﻪ ﺇﻳﺎﻫﺎ« ﺃﺑﻮ ﻳﻌﲆ‪ ،‬ﺍﳌﺴﻨﺪ ‪١٤٤٧/٤‬؛ ﺍﺑﻦ ﺣﺒﺎﻥ ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪٦٩٣‬؛ ﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ‪. ٣٤٤/١‬‬
‫‪٣٠١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺍﻟﻤﺮﺟﻮﺓ ﳍﺎ ﺍﻟﺮﲪﺔ ﻣﻦ ﻧﻌﻤﺔ ﺍﻟﻨﻈﺮ ﺑﺒﴫ ﺍﻟﺸﻴﺨﻮﺧﺔ‬
‫ﹼ‬ ‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺈﻥ ﺣﺮﻣﺎﻥ ﻫﺬﻩ ﺍﳌﺮﺃﺓ‬
‫ﺍﻟﻌﻄﻮﻑ ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺠﲈﻝ ﺍﳊﺪﺍﺋﻖ ﺍﳊﺰﻳﻨﺔ ﻟـ»ﺑﺎﺭﻻ« ﻭﺇﺳﺪﺍﻝ ﺍﳊﺠﺎﺏ ﺑﻴﻨﻬﺎ ﻭﺑﲔ ﺍﳌﺮﻭﺝ‬
‫ﻋﻮﺽ ﻋﻨﻬﺎ ﺍﻵﻥ ﰲ ﻗﱪﻫﺎ‪ ،‬ﺇﻃﻼ ﹸﻟﻬﺎ ﻋﲆ ﺍﳉﻨﺔ ﻭﻣﺸﺎﻫﺪﺓ ﺃﻟﻔﺎﻑ‬
‫ﺍﻟﻠﻄﻴﻔﺔ ﺧﻼﻝ ﺃﺭﺑﻌﲔ ﻳﻮﻣ ﹰﺎ‪ ،‬ﻗﺪ ﹼ‬
‫ﻭﺻﻼﺣﻬﺎ‬
‫ﹶ‬ ‫ﺣﺪﺍﺋﻘﻬﺎ ﺍﳋﴬﺍﺀ ﻷﺭﺑﻌﲔ ﺃﻟﻒ ﻳﻮﻡ ﻭﻳﻮﻡ‪ ..‬ﺫﻟﻚ ﻷﻥ ﺇﻳﻤﺎﻧﹶﻬﺎ ﻛﺎﻥ ﺭﺍﺳﺨ ﹰﺎ ﻋﻤﻴﻘ ﹰﺎ‬
‫ﻛﺎﻥ ﻣﺸﻌ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺍﳌﺆﻣﻦ ﺇﺫﺍ ﻣﺎ ﹸﺃﺳﺪﻝ ﻋﲆ ﻋﻴﻨﻴﻪ ﺣﺠﺎﺏ ﻭﺩﺧﻞ ﺍﻟﻘﱪ ﻫﻜﺬﺍ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﺘﻄﻴﻊ ﺃﻥ‬
‫ﻳﺸﺎﻫﺪ ﻋﺎﱂ ﺍﻟﻨﻮﺭ ‪-‬ﺣﺴﺐ ﺩﺭﺟﺘﻪ‪ -‬ﺑﻨﻈﺮ ﺃﻭﺳﻊ ﻣﻦ ﻧﻈﺮ ﺃﻫﻞ ﺍﻟﻘﺒﻮﺭ‪ .‬ﺇﺫ ﻛﲈ ﺃﻧﻨﺎ ﻧﺮ￯ ﺑﻌﻴﻮﻧﻨﺎ‬
‫ﺃﻛﺜﺮ ﺍﻷﺷﻴﺎﺀ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﳌﺆﻣﻨﻮﻥ ﺍﻟﻌﻤﻴﺎﻥ ﻻ ﻳﺴﺘﻄﻴﻌﻮﻥ ﺭﺅﻳﺘﻬﺎ‪ ،‬ﻓﻔﻲ ﺍﻟﻘﱪ ﺃﻳﻀ ﹰﺎ ﺳﲑ￯‬
‫ﺃﻭﻟﺌﻚ ﺍﻟﻌﻤﻴﺎﻥ ‪-‬ﺑﺘﻠﻚ ﺍﻟﺪﺭﺟﺔ‪ -‬ﺇﻥ ﻛﺎﻧﻮﺍ ﺃﺻﺤﺎﺏ ﺇﻳﲈﻥ ‪ -‬ﺃﻛﺜﺮ ﳑﺎ ﻳﺮﺍﻩ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﻘﺒﻮﺭ‪،‬‬
‫ﻣﺰﻭﺩﻭﻥ ﺑﻤﺮﺍﺻﺪ ‪-‬ﻛﻞ ﺣﺴﺐ ﺩﺭﺟﺘﻪ‪ -‬ﺗﻠﺘﻘﻂ‬ ‫ﻭﻧﻌﻴﻤﻬﺎ ﻛﺄﳖﻢ ﹼ‬
‫ﹶ‬ ‫ﻭﺳﻴﺸﺎﻫﺪﻭﻥ ﺑﺴﺎﺗﲔ ﺍﳉﻨﺔ‬
‫ﻣﻨﺎﻇﺮ ﺍﳉﻨﺔ ﺍﻟﺮﺍﺋﻌﺔ ﻭﺗﻌﺮﺿﻬﺎ ﻛﺎﻟﺸﺎﺷﺔ ﺍﻟﺴﻴﻨﲈﺋﻴﺔ ﺃﻣﺎﻡ ﺃﻋﲔ ﺃﻭﻟﺌﻚ ﺍﳌﻜﻔﻮﻓﲔ ﺍﻟﺬﻳﻦ ﹸﺣ ﹺﺮﻣﻮﺍ‬
‫ﻣﻦ ﻧﻮﺭ ﺃﺑﺼﺎﺭﻫﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﻓﺒﺈﻣﻜﺎﻧﻚ ﺃﳞﺎ ﺍﻷﺥ ﺍﳊﺼﻮﻝ ﻋﲆ ﻫﺬﻩ ﺍﻟﻌﲔ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ ﺍﻟﺘﻲ ﺗﻜﺸﻒ ﻋﻦ ﺍﳉﻨﺔ ﻓﻴﲈ ﻓﻮﻕ‬
‫ﺍﻟﻤﺴﺪﻝ ﻋﲆ‬
‫ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﻌﲆ ﻭﺃﻧﺖ ﺑﻌﺪﹸ ﲢﺖ ﺍﻟﺜﺮ￯‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺼﱪ ﻭﺍﻟﺸﻜﺮ ﻋﲆ ﺫﻟﻚ ﺍﳊﺠﺎﺏ ﹸ‬
‫ﻋﻴﻨﻴﻚ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳊﻜﻴﻢ ﺍﳌﺨﺘﺺ ﺑﺎﻟﻌﲔ ﻭﺍﻟﻘﺎﺩﺭ ﻋﲆ ﺭﻓﻊ ﺫﻟﻚ ﺍﳊﺠﺎﺏ ﻋﻦ ﻋﻴﻨﻴﻚ ﻟﱰ￯‬
‫ﺑﺘﻠﻚ ﺍﻟﻌﲔ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ‪ ،‬ﺇﻧﲈ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ‪.‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﳋﺎﻣﺲ ﻋﴩ‬

‫ﺍﻟﻤﺘﺄﻭﻩ ﺑﺎﻷﻧﲔ! ﻻ ﺗﺘﺄﻭﻩ ﺃﺑﺪ ﹰﺍ ﻭﻻ ﺗﺌﻦ ﻧﺎﻇﺮ ﹰﺍ ﺇﱃ ﺻﻮﺭﺓ ﺍﳌﺮﺽ ﺍﻟﻘﺒﻴﺤﺔ‬
‫ﹼ‬ ‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ‬
‫ﻼ‪ :‬ﺍﳊﻤﺪ ﷲ‪.‬‬ ‫ﺍﳌﺬﻣﻮﻣﺔ‪ ،‬ﺑﻞ ﺍﻧﻈﺮ ﺇﱃ ﻣﻌﻨﺎﻩ ﻭﻓﺤﻮﺍﻩ ﻭﺍﻧﺒﺴﻂ ﻗﺎﺋ ﹰ‬

‫ﺃﺣﺐ ﺃﺣ ﹼﺒﺎﺋﻪ ﻣﻦ ﻋﺒﺎﺩﻩ‬

‫ﺍﻟﺨﺎﻟﻖ ﺍﻟﺮﺣﻴﻢ ﻳﺒﺘﲇ ﱠ‬
‫ﹸ‬ ‫ﻓﻠﻮ ﱂ ﻳﻜﻦ ﻣﻌﻨﻰ ﺍﳌﺮﺽ ﺷﻴﺌ ﹰﺎ ﺟﻤﻴﻼﹰ ﳌﺎ ﻛﺎﻥ‬
‫ﺑﻼﺀ ﺍﻷﻧﺒﻴﺎﺀ ﺛﻢ ﺍﻷﻭﻟﻴﺎﺀ‪ ،‬ﺛﻢ‬
‫ﺑﺎﻷﻣﺮﺍﺽ ﻭﺍﻷﺳﻘﺎﻡ‪ ،‬ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪) :‬ﺃﺷﺪﹼ ﺍﻟﻨﺎﺱ ﹰ‬
‫ﺍﻟﻤﺒﺘﻠﲔ ﺍﻟﻨﺒﻲ ﺍﻟﺼﺎﺑﺮ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﺛﻢ‬
‫ﺍﻷﻣﺜﻞ ﻓﺎﻷﻣﺜﻞ( ﺃﻭ ﻛﲈ ﻗﺎﻝ‪ .‬ﻭﻳﻘﻒ ﰲ ﻣﻘﺪﻣﺔ ﹸ‬
‫)‪(١‬‬

‫)‪ (١‬ﻫﻨﺎﻙ ﻋﺪﺓ ﺃﺣﺎﺩﻳﺚ ﴍﻳﻔﺔ ﲠﺬﺍ ﺍﳌﻌﻨﻰ ﻛﻠﻬﺎ ﺻﺤﻴﺤﺔ ﻧﺨﺘﺎﺭ ﻭﺍﺣﺪ ﹰﺍ ﻣﻨﻬﺎ‪ :‬ﻋﻦ ﺃﺧﺖ ﺣﺬﻳﻔﺔ ﺭﴈ ﺍﷲ ﻋﻨﻬﲈ‪ :‬ﺃﻥ ﺭﺳﻮﻝ‬
‫ﺍﷲ ﷺ ﻗﺎﻝ‪) :‬ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﺑﻼ ﹰﺀ ﺍﻷﻧﺒﻴﺎﺀ ﺛﻢ ﺍﻟﺼﺎﳊﻮﻥ‪ ،‬ﺛﻢ ﺍﻷﻣﺜﻞ ﻓﺎﻷﻣﺜﻞ( ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﲏ ﰲ ﺍﻟﻜﺒﲑ )ﺍﻧﻈﺮ ﺻﺤﻴﺢ‬
‫ﺍﳉﺎﻣﻊ ﺍﻟﺼﻐﲑ ﺑﺮﻗﻢ ‪.(١٠٠٥‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٠٢‬‬
‫ﺍﻷﻧﺒﻴﺎﺀ ﺍﻟﺒﺎﻗﻮﻥ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﺛﻢ ﺍﻷﻭﻟﻴﺎﺀ ﺛﻢ ﺍﻟﺼﺎﳊﻮﻥ‪ .‬ﻭﻗﺪ ﺗﻠﻘﻮﺍ ﺟﻤﻴﻌ ﹰﺎ ﺗﻠﻚ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺘﻲ‬
‫ﻗﺎﺳﻮﻫﺎ ﻋﺒﺎﺩ ﹰﺓ ﺧﺎﻟﺼﺔ ﻭﻫﺪﻳﺔ ﺭﲪﺎﻧﻴﺔ‪ ،‬ﻓﺄ ﹼﺩﻭﺍ ﺍﻟﺸﻜﺮ ﻣﻦ ﺧﻼﻝ ﺍﻟﺼﱪ‪ ،‬ﻭﻛﺎﻧﻮﺍ ﻳﺮﻭﳖﺎ ﻧﻮﻋ ﹰﺎ ﻣﻦ‬
‫ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﳉﺮﺍﺣﻴﺔ ﺗﹸﻤﻨﺢ ﳍﻢ ﻣﻦ ﻟﺪﻥ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪.‬‬
‫ﺇﻥ ﻛﻨﺖ ﺗﺮﻭﻡ ﺍﻻﻟﺘﺤﺎﻕ ﲠﺬﻩ ﺍﻟﻘﺎﻓﻠﺔ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ‪ ،‬ﻓﺄ ﱢﺩ‬ ‫ﻓﺄﻧﺖ ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﳌﺘﺄﻭﻩ ﺍﳌﺘﺄﱂ! ﹾ‬
‫ﺿﻤﻚ ﺇﱃ ﻗﺎﻓﻠﺘﻬﻢ‪ ،‬ﻭﺳﺘﻬﻮﻱ‬ ‫ﻭﺇﻻ ﻓﺈﻥ ﺷﻜﻮﺍﻙ ﺳﺘﺠﻌﻠﻬﻢ ﳛﺠﻤﻮﻥ ﻋﻦ ﹼ‬ ‫ﺍﻟﺸﻜﺮ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﺼﱪ‪ ،‬ﹼ‬
‫ﺑﻨﻔﺴﻚ ﰲ ﻫﻮﺓ ﺍﻟﻐﺎﻓﻠﲔ! ﻭﺳﺘﺴﻠﻚ ﺩﺭﺑ ﹰﺎ ﺗﺨ ﹼﻴﻢ ﻋﻠﻴﻪ ﺍﻟﻈﻠﲈﺕ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻫﻨﺎﻙ ﺃﻣﺮﺍﺽ ﺇﺫﺍ ﺃﻋﻘﺒﺘﻬﺎ ﺍﳌﻨﻴﺔ‪ ،‬ﹸﻳﻜﹶﻠﻞ ﺻﺎﺣ ﹸﺒﻬﺎ ﺑﺸﻬﺎﺩﺓ ﻣﻌﻨﻮﻳﺔ ﲡﻌﻠﻪ ﳛﺮﺯ ﻣﻘﺎﻡ‬
‫ﻭﻏﺼﺺ ﺍﻟﺒﻄﻦ‪ ،‬ﻭﺍﻟﻐﺮﻕ‬ ‫)‪(١‬‬
‫ﺍﻟﻮﻻﻳﺔ ﷲ‪ ،‬ﻭﻫﻲ ﺗﻠﻚ ﺍﻷﻣﺮﺍﺽ ﺍﻟﺘﻲ ﺗﺘﻤﺨﺾ ﻋﻦ ﺍﻟﻮﻻﺩﺓ‬
‫ﻭﺍﳊﺮﻕ ﻭﺍﻟﻄﺎﻋﻮﻥ‪ ،‬ﻓﻬﺬﻩ ﺍﻷﻣﺮﺍﺽ ﺇﺫﺍ ﻣﺎﺕ ﲠﺎ ﺻﺎﺣ ﹸﺒﻬﺎ ﻓﺈﻧﻪ ﺳﲑﺗﻔﻊ ﺇﱃ ﺩﺭﺟﺔ ﺍﻟﺸﻬﻴﺪ‬
‫ﺍﳌﻌﻨﻮﻱ‪ .‬ﻓﻬﻨﺎﻙ ﺃﻣﺮﺍﺽ ﻛﺜﲑﺓ ﺫﺍﺕ ﺑﺮﻛﺔ ﺗﻜﺴﺐ ﺻﺎﺣﺒﻬﺎ ﺩﺭﺟﺔ ﺍﻟﻮﻻﻳﺔ ﺑﺎﳌﻮﺕ ﺍﻟﺬﻱ ﺗﻨﺘﻬﻲ‬
‫ﺑﻪ‪ (٢)،‬ﻭﳌﺎ ﻛﺎﻥ ﺍﳌﺮﺽ ﳜﻔﻒ ﻣﻦ ﺷﺪﺓ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻭﻏﻠﻮﺍﺋﻬﺎ ﻭﻣﻦ ﻋﺸﻘﻬﺎ ﻭﺍﻟﻌﻼﻗﺔ ﺍﻟﺸﺪﻳﺪﺓ ﲠﺎ‬
‫ﻭﺍﻟﻤﺮ ﻷﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻢ ﻳﻐﺎﺩﺭﻭﳖﺎ ﺑﺎﳌﻮﺕ ﺑﻞ ﻗﺪ ﳛﺒﺒﻪ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﹼ‬ ‫ﻓﻬﻮ ﳜﻔﻒ ﻛﺬﻟﻚ ﺍﻟﻔﺮﺍﻕ ﺍﻷﻟﻴﻢ‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺴﺎﺩﺱ ﻋﴩ‬

‫ﺇﻥ ﺍﳌﺮﺽ ﹸﻳﻠ ﹼﻘﻦ ﺻﺎﺣ ﹶﺒﻪ ﺃﻫﻢ ﻋﺮ￯ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ‬
‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﺸﺎﻛﻲ ﻣﻦ ﺍﻟﻀﺠﺮ! ﱠ‬
‫ﻭﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺃﲨﻞ ﺃﻭﺍﴏﻫﺎ ﻭﳘﺎ ﺍﻻﺣﱰﺍﻡ ﻭﺍﳌﺤﺒﺔ‪ ،‬ﻷﻧﻪ ﻳﻨﻘﺬ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ‬
‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺫﻟﻚ ﺍﻻﺳﺘﻐﻨﺎﺀ ﺍﻟﺬﻱ ﻳﺴﻮﻕ ﺇﱃ ﺍﻟﻮﺣﺸﺔ ﻭﳚﺮﺩ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺍﻟﺮﲪﺔ‪ ،‬ﻷﻧﻪ ﻛﲈ ﻳﺘﺒ ﹼﻴﻦ‬
‫ﺃﻥ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ‬ ‫ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾k j i * g f e d﴿ :‬ﺍﻟﻌﻠﻖ‪ (٧-٦:‬ﱠ‬
‫ﺍﻟﻮﺍﻗﻌﺔ ﰲ ﹺﺷﺒﺎﻙ ﺍﻻﺳﺘﻐﻨﺎﺀ ‪-‬ﺍﻟﻨﺎﺟﻢ ﻋﻦ ﺍﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ‪ -‬ﻟﻦ ﺗﺸﻌﺮ ﺑﺎﻻﺣﱰﺍﻡ ﺍﻟﻼﺋﻖ ﲡﺎﻩ‬
‫ﺍﻟﻌﻼﻗﺎﺕ ﺍﻷﺧﻮﻳﺔ‪ ،‬ﻭﻟﻦ ﲢﺲ ﺑﺎﻟﺮﲪﺔ ﻭﺍﻟﺮﺃﻓﺔ ﺑﺎﳌﺒﺘﻠﲔ ﺑﺎﳌﺼﺎﺋﺐ ﻭﺍﻷﻣﺮﺍﺽ ﺍﳉﺪﻳﺮﻳﻦ‬
‫ﺍﻟﻤﺮﺽ ﻭ ﺃﺩﺭﻙ ﻣﺪ￯ ﻋﺠﺰﻩ‪ ،‬ﻭﻣﺪ￯ ﻓﻘﺮﻩ‪،‬‬
‫ﹸ‬ ‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ‬ ‫ﺑﺎﻟﺮﲪﺔ ﻭﺍﻟﻌﻄﻒ‪ .‬ﻭﻟﻜﻦ ﻣﺘﻰ ﻣﺎ ﺍﻧﺘﺎﺏ‬
‫ﲢﺖ ﺿﻐﻮﻁ ﺍﳌﺮﺽ ﻭﺁﻻﻣﻪ ﻭﺃﺛﻘﺎﻟﻪ ﻓﺈﻧﻪ ﻳﺸﻌﺮ ﺑﺎﻻﺣﱰﺍﻡ ﻹﺧﻮﺍﻧﻪ ﺍﳌﺆﻣﻨﲔ ﺍﻟﻼﺋﻘﲔ ﺑﺎﻻﺣﱰﺍﻡ‬
‫ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺮﻋﺎﻳﺘﻪ‪ ،‬ﺃﻭ ﺍﻟﺬﻳﻦ ﻳﺄﺗﻮﻥ ﻟﻌﻴﺎﺩﺗﻪ‪ ،‬ﻭﻳﺸﻌﺮ ﻛﺬﻟﻚ ﺑﺎﻟﺮﺃﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﻫﻲ ﺧﺼﻠﺔ‬

‫)‪ (١‬ﻳﻤﺘﺪ ﻛﺴﺐ ﻫﺬﺍ ﺍﳌﺮﺽ ﻟﻠﺸﻬﺎﺩﺓ ﺍﳌﻌﻨﻮﻳﺔ ﻟﻐﺎﻳﺔ ﺍﻧﺘﻬﺎﺀ ﻓﱰﺓ ﺍﻟﻨﻔﺎﺱ ﻭﻫﻲ ﺃﺭﺑﻌﻮﻥ ﻳﻮﻣ ﹰﺎ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻷﺫﺍﻥ‪ ،٣٢ ،‬ﺍﳉﻬﺎﺩ ‪٣٠‬؛ ﺍﳌﺴﻠﻢ‪ ،‬ﺍﻹﻣﺎﺭﺓ ‪١٦٤‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪٤٤٦/٥ ،٥٣٣ ،٣٢٤/٢‬؛‬
‫ﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ‪٥٠٣/١‬‬
‫‪٣٠٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺇﺳﻼﻣﻴﺔ ﲡﺎﻩ ﺃﻫﻞ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﺒﻼﻳﺎ ‪-‬ﻗﻴﺎﺳ ﹰﺎ ﻋﲆ ﻧﻔﺴﻪ‪ -‬ﻓﺘﻔﻴﺾ ﻣﻦ ﻗﻠﺒﻪ ﺍﻟﺮﺣﻤ ﹸﺔ ﻭﺍﻟﺮﺃﻓﺔ ﺑﻜﻞ‬
‫ﻣﻌﻨﺎﳘﺎ ﲡﺎﻫﻬﻢ‪ ،‬ﻭﺗﻀﻄﺮﻡ ﻋﻨﺪﻩ ﺍﻟﺸﻔﻘﺔ ﺣﺎﺭﺓ ﺇﺯﺍﺀﻫﻢ‪ ،‬ﻭﺇﺫﺍ ﺍﺳﺘﻄﺎﻉ ﻗﺪﹼ ﻡ ﳍﻢ ﻳﺪ ﺍﻟﻌﻮﻥ‪ ،‬ﻭﺇﻥ ﱂ‬
‫ﻳﻘﺪﺭ ﻋﻠﻴﻪ ﴍﻉ ﺑﺎﻟﺪﻋﺎﺀ ﳍﻢ‪ ،‬ﺃﻭ ﺑﺰﻳﺎﺭﲥﻢ ﻭﺍﻻﺳﺘﻔﺴﺎﺭ ﻋﻦ ﺭﺍﺣﺘﻬﻢ ﻭﺃﺣﻮﺍﳍﻢ ﻣﺆﺩﻳ ﹰﺎ ﺑﺬﻟﻚ ﹸﺳﻨ ﹰﺔ‬
‫ﻣﴩﻭﻋﺔ ﻛﺎﺳﺒ ﹰﺎ ﺛﻮﺍﲠﺎ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫)‪(١‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺴﺎﺑﻊ ﻋﴩ‬

‫ﺃﺑﺸﺮﻙ ﹼ‬
‫ﺑﺄﻥ‬ ‫ﺍﻟﺒﺮ! ﻛﻦ ﺷﺎﻛﺮ ﹰﺍ! ﻓﺈﲏ ﹼ‬
‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﺸﺎﻛﻲ ﻣﻦ ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺈﻋﲈﻝ ﱢ‬
‫ﺍﻟﻤﺮﺽ ﻧﻔﺴﻪ‪ ،‬ﻓﺎﳌﺮﺽ ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺃﻧﻪ ﻳﻮﺭﺙ ﺛﻮﺍﺑ ﹰﺎ‬ ‫ﹸ‬ ‫ﺃﺑﻮﺍﺏ ﺃﺧﻠﺺ ﺍﳋﲑﺍﺕ‪ ،‬ﺇﻧﲈ ﻫﻮ‬
‫ﹶ‬ ‫ﺍﻟﺬﻱ ﻳﻔﺘﺢ‬
‫ﻣﺴﺘﻤﺮ ﹰﺍ ﻟﻠﻤﺮﻳﺾ ﻭﻟﻠﺬﻳﻦ ﻳﺮﻋﻮﻧﻪ ﷲ‪ ،‬ﻓﻬﻮ ﻳﻤﺜﻞ ﺃﻫﻢ ﻭﺳﻴﻠﺔ ﻟﻘﺒﻮﻝ ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫ﺇﻥ ﺭﻋﺎﻳﺔ ﺍﳌﺮﴇ ﲡﻠﺐ ﻷﻫﻞ ﺍﻹﻳﲈﻥ ﺛﻮﺍﺑ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ‪ ،‬ﻭﺇﻥ ﺯﻳﺎﺭﲥﻢ ﻭﺍﻟﺴﺆﺍﻝ ﻋﻦ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ‪ (٢)،‬ﻭﻫﻲ ﻛﻔﺎﺭﺓ ﻟﻠﺬﻧﻮﺏ ﰲ‬
‫ﺻﺤﺘﻬﻢ ﻭﺭﺍﺣﺘﻬﻢ ﺑﴩﻁ ﻋﺪﻡ ﺗﻨﻐﻴﺼﻬﻢ ﳍﻲ ﻣﻦ ﹸ‬
‫ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ .‬ﻭﻗﺪ ﻭﺭﺩ ﺣﺪﻳﺚ ﲠﺬﺍ ﺍﳌﻌﻨﻰ‪) :‬ﺍﻃﻠﺒﻮﺍ ﺩﻋﺎﺀ ﺍﳌﺮﻳﺾ ﻓﺪﻋﺎﺅﻩ ﻣﺴﺘﺠﺎﺏ(‪،‬‬
‫)‪(٣‬‬

‫ﺇﻥ ﻛﺎﻥ ﺍﳌﺮﻳﺾ ﻣﻦ ﺍﻷﻗﺮﺑﲔ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﺇﻥ ﻛﺎﻥ ﻭﺍﻟﺪ ﹰﺍ ﺃﻭ ﻭﺍﻟﺪﺓ‪ ،‬ﻓﺈﻥ ﺧﺪﻣﺘﻬﲈ ﻫﻲ ﻋﺒﺎﺩﺓ‬
‫ﻭﺑﺨﺎﺻﺔ ﹾ‬
‫ﻣﻬﻤﺔ ﻭﻫﻲ ﻣﺜﻮﺑﺔ ﻛﱪ￯ ﺃﻳﻀ ﹰﺎ‪ .‬ﻭﺇﻥ ﺗﻄﻤﲔ ﺃﻓﺌﺪﺓ ﺍﳌﺮﴇ ﻭﺑﺚ ﺍﻟﺴﻠﻮﺍﻥ ﰲ ﻗﻠﻮﲠﻢ‪ ،‬ﻳﻌﺘﱪ ﺑﺤﻜﻢ‬
‫ﹶﺻﺪﹶ ﻗﺔ ﻣﻬﻤﺔ‪ .‬ﻓﲈ ﺃﺳﻌﺪ ﺃﻭﻟﺌﻚ ﺍﻷﺑﻨﺎﺀ ﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺮﻋﺎﻳﺔ ﺁﺑﺎﺋﻬﻢ ﺃﻭ ﺃﻣﻬﺎﲥﻢ ﻋﻨﺪ ﻣﺮﺿﻬﻢ‬
‫ﻭ ﹸﻳﺪﺧﻠﻮﻥ ﺍﻟﺒﻬﺠﺔ ﰲ ﻗﻠﻮﲠﻢ ﺍﻟﺮﻗﻴﻘﺔ ﺍﳌﺮﻫﻔﺔ ﻓﻴﻔﻮﺯﻭﻥ ﺑﺪﻋﺎﺀ ﺍﻟﻮﺍﻟﺪﻳﻦ ﳍﻢ‪.‬‬
‫ﺇﻥ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺘﻲ ﺗﺴﺘﺤﻖ ﺍﺣﺘﺮﺍﻣ ﹰﺎ ﺃﻛﺜﺮ ﻭﻣﻜﺎﻧﺔ ﺃﺳﻤﻰ ﰲ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ ﻫﻲ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺷﻔﻘﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ‪ ،‬ﻭﺗﻌﻮﻳﺾ ﺍﻷﺑﻨﺎﺀ ﺍﻟﻄﻴﺒﲔ ﻟﺘﻠﻚ ﺍﻟﺸﻔﻘﺔ‪ ،‬ﺑﺘﻮﺟﻴﻪ ﺍﻻﺣﱰﺍﻡ ﺍﻟﻼﺋﻖ ﻭﺍﻟﻌﺎﻃﻔﺔ‬
‫ﺍﻟﺒﺎﺭﺓ ﺍﻟﺰﻛﻴﺔ ﺇﻟﻴﻬﲈ ﺣﻴﻨﲈ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﻣﺮﺽ‪ .‬ﻭﻫﻲ ﻟﻮﺣﺔ ﻭﻓﻴﺔ ﺗﻈﻬﺮ ﺍﻟﻮﺿﻊ ﺍﳉﻴﺪ ﻟﻸﺑﻨﺎﺀ‬
‫ﹼ‬
‫ﻭﺳﻤﻮ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺑﺤﻴﺚ ﺗﺜﲑ ﺇﻋﺠﺎﺏ ﻛﻞ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺣﺘﻰ ﺍﳌﻼﺋﻜﺔ‪ ،‬ﻓﻴﺤ ﹼﻴﻮﳖﺎ ﻣﻬﻠﻠﲔ ﻣﻜﱪﻳﻦ‬
‫ﻭﻫﺎﺗﻔﲔ‪» :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ‪ ،‬ﺑﺎﺭﻙ ﺍﷲ«‪.‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﱪ ‪٤٠‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﳉﻨﺎﺋﺰ ‪٧‬؛ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﳉﻨﺎﺋﺰ‪٢ ،‬؛ ﺍﻟﱪ ‪٦٤‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﳉﻨﺎﺋﺰ ‪٢ ،١‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪،‬‬
‫ﺍﳌﺴﻨﺪ ‪٣٥٤ ،٣٤٤/٢‬؛ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪٢٢٨/٧‬؛ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺷﻌﺐ ﺍﻹﻳﲈﻥ ‪٤٩٣/٦‬‬
‫)‪ (٢‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻌﻠﻢ ‪ ،٣٩‬ﺍﳉﺰﻳﺔ ‪ ،٦‬ﺍﳌﺮﴇ ‪١٧ ،١١ ،٩ ،٥ ،٤‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺴﻼﻡ ‪ ،٤٧‬ﺍﻟﱪ ‪٤٣-٣٩‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪،‬‬
‫ﺍﳌﺴﻨﺪ ‪١٩٥ ،١٣٨ ،١٢٠/١‬؛ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪٢٤٠ ،٢٢٢ ،٦/٧‬‬
‫)‪ (٣‬ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﳉﻨﺎﺋﺰ‪١ ،‬؛ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺷﻌﺐ ﺍﻹﻳﲈﻥ ‪.٥٤١/٦‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٠٤‬‬
‫ﺃﻟﻢ ﺍﳌﺮﻳﺾ ﻭﲢﻮﻟﻪ‬
‫ﻧﻌﻢ‪ ،‬ﺇ ﱠﻥ ﺍﻟﻌﻮﺍﻃﻒ ﻭﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺮﲪﺔ ﺍﳌﺤﻠﻘﺔ ﺣﻮﺍﱄ ﺍﳌﺮﻳﺾ ﻟﺘﺬﻳﺐ ﹶ‬
‫ﹴ‬
‫ﻟﺬﺍﺕ ﺣﻠﻮﺓ ﻣﻔﺮﺣﺔ‪.‬‬ ‫ﺇﱃ‬
‫ﺇﻥ ﻗﺒﻮﻝ ﺩﻋﺎﺀ ﺍﳌﺮﻳﺾ ﻭﺍﻻﺳﺘﺠﺎﺑﺔ ﻟﻪ ﻣﺴﺄﻟ ﹲﺔ ﻣﻬﻤﺔ ﺟﺪﻳﺮﺓ ﺑﺎﻻﻫﺘﲈﻡ‪ .‬ﻓﻤﻨﺬ ﺣﻮﺍﱄ ﺃﺭﺑﻌﲔ‬
‫ﱠ‬
‫ﺃﺩﺭﻛﺖ ﺃﻥ ﺍﳌﺮﺽ ﹸﻳﻤﻨﺢ ﻷﺟﻞ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻛﲈ‬
‫ﹸ‬ ‫ﺳﻨﺔ ﻛﻨﺖ ﺃﺩﻋﻮ ﻟﻠﺸﻔﺎﺀ ﻣﻦ ﻣﺮﺽ ﰲ ﻇﻬﺮﻱ‪ ،‬ﺛﻢ‬
‫)‪(١‬‬ ‫ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻻ ﻳﺮﻓﻊ ﺩﻋﺎ ﹰﺀ‪ ،‬ﺃﻱ ﱠ‬
‫ﺃﻥ ﺍﻟﺪﻋﺎﺀ ﻟﻌﺪﻡ ﺗﻤﻜﹼﻨﻪ ﻣﻦ ﺇﺯﺍﻟﺔ ﻧﻔﺴﻪ ﻓﺈﻥ ﻧﺘﻴﺠﺘﻪ ﺃﺧﺮﻭﻳﺔ‪.‬‬
‫ﺍﻟﻤﺮﻳﺾ ﺇﱃ ﺍﳌﻼﺫ ﺍﻹﳍﻲ ﻋﻨﺪ ﺇﺩﺭﺍﻛﻪ ﻟﻌﺠﺰﻩ‪.‬‬
‫ﹸ‬ ‫ﻭﺍﻟﺪﻋﺎﺀ ﺑﺬﺍﺗﻪ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﺇﺫ ﻳﻠﺘﺠﺊ‬
‫ﻭﳍﺬﺍ ﻓﺈﻥ ﻋﺪﻡ ﺍﻟﻘﺒﻮﻝ ﺍﻟﻈﺎﻫﺮﻱ ﻟﺪﻋﻮﰐ ﺑﺎﻟﺸﻔﺎﺀ ﻣﻦ ﻣﺮﴈ ﻃﻮﺍﻝ ﺛﻼﺛﲔ ﺳﻨﺔ ﱂ ﻳﴫﻓﻨﻲ‬
‫ﻷﻥ ﺍﳌﺮﺽ ﹸ‬
‫ﺃﻭﺍﻥ ﺍﻟﺪﻋﺎﺀ ﻭﻭﻗﺘﻪ‪،‬‬ ‫ﺃﺑﺪ ﹰﺍ ﻣﻦ ﺃﻥ ﺃﻓﻜﺮ ﰲ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺑﱰﻛﻪ ﻭﺍﻟﺘﺨﲇ ﻋﻨﻪ‪ ،‬ﺫﻟﻚ ﱠ‬
‫ﻭﺍﻟﺸﻔﺎﺀ ﻟﻴﺲ ﻧﺘﻴﺠﺔ ﺍﻟﺪﻋﺎﺀ ﺑﻞ ﺇﺫﺍ ﻭﻫﺐ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ‪-‬ﻭﻫﻮ ﺍﳊﻜﻴﻢ ﺍﻟﺮﺣﻴﻢ‪ -‬ﺍﻟﺸﻔﺎﺀ ﻓﺈﻧﻪ ﳞﺒﻪ‬
‫ﻣﻦ ﻓﻀﻠﻪ ﻭﻛﺮﻣﻪ‪ ،‬ﹼ‬
‫ﻭﺇﻥ ﻋﺪﻡ ﻗﺒﻮﻝ ﺍﻟﺪﻋﺎﺀ ﺑﺎﻟﺸﻜﻞ ﺍﻟﺬﻱ ﻧﺮﻳﺪﻩ ﻻ ﻳﻘﻮﺩﻧﺎ ﺇﱃ ﺍﻟﻘﻮﻝ ﺑﺄﻥ ﺍﻟﺪﻋﺎﺀ ﱂ‬
‫ﹸﻳﺴﺘﹶﺠﺐ‪ ،‬ﻓﺎﳋﺎﻟﻖ ﺍﳊﻜﻴﻢ ﻳﻌﻠﻢ ﺃﻓﻀﻞ ﻣﻨﺎ ﻭﻧﺤﻦ ﻧﺠﻬﻞ‪ ،‬ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻳﺴﻮﻕ ﺇﻟﻴﻨﺎ ﻣﺎ ﻫﻮ ﺧﲑ‬
‫ﻟﻨﺎ ﻭﺃﻧﻔﻊ‪ ،‬ﻭﺃﻧﻪ ﻳﺪﹼ ﺧﺮ ﻟﻨﺎ ﺍﻷﺩﻋﻴﺔ ﺍﳋﺎﺻﺔ ﺑﺪﻧﻴﺎﻧﺎ ﺃﺣﻴﺎﻧ ﹰﺎ ﻟﺘﻨﻔﻌﻨﺎ ﰲ ﹸﺃﺧﺮﺍﻧﺎ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﻘﺒﻞ ﺍﻟﺪﻋﺎﺀ‪.‬‬
‫ﺳﺮ ﺍﳌﺮﺽ ﻭﺍﻵﰐ ﻣﻦ ﺍﻟﻀﻌﻒ‬ ‫ﻭﻣﻬﲈ ﻳﻜﻦ ﻓﺈﻥ ﺍﻟﺪﻋﺎﺀ ﺍﻟﺬﻱ ﺍﻛﺘﺴﺐ ﺍﻹﺧﻼﺹ ﻭﺍﻟﻨﺎﺑﻊ ﻣﻦ ﹼ‬
‫ﺃﺳﺎﺱ ﳌﺜﻞ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺍﳋﺎﻟﺺ‬
‫ﹲ‬ ‫ﻗﺮﻳﺐ ﺟﺪ ﹰﺍ ﻣﻦ ﺍﻟﻘﺒﻮﻝ‪ .‬ﻭﺍﳌﺮﺽ‬
‫ﹲ‬ ‫ﻭﺍﻟﻌﺠﺰ ﻭﺍﻟﺘﺬﻟﻞ ﻭﺍﻻﺣﺘﻴﺎﺝ‪،‬‬
‫ﻭﻣﺪﺍﺭﻩ‪ .‬ﻓﺎﳌﺮﻳﺾ ﻭﺍﻟﺬﻳﻦ ﻳﻘﻮﻣﻮﻥ ﺑﺮﻋﺎﻳﺘﻪ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﺘﻔﻴﺪﻭﺍ ﻣﻦ ﻫﺬﺍ ﺍﻟﺪﻋﺎﺀ‪.‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﻣﻦ ﻋﴩ‬

‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﺘﺎﺭﻙ ﻟﻠﺸﻜﺮ ﻭﺍﳌﺴﺘﺴﻠﻢ ﻟﻠﺸﻜﻮ￯!‬
‫ﺳﺪ￯ ﺣﺘﻰ‬
‫ﹰ‬ ‫ﺍﻟﺸﻜﻮ￯ ﺗﻜﻮﻥ ﻧﺎﺑﻌ ﹰﺔ ﻣﻦ ﻭﺟﻮﺩ ﺣﻖ ﻳﻌﻮﺩ ﺇﻟﻴﻚ‪ ،‬ﻭﺃﻧﺖ ﱂ ﻳﺬﻫﺐ ﹶﺣ ﱡﻘ ﹶﻚ‬
‫ﺷﻜﺮﻫﺎ‪ .‬ﺇﻧﻚ ﱂ ﺗﺆ ﹼﺩ ﺣﻖ ﺍﷲ ﻋﻠﻴﻚ‪ ،‬ﻭﻓﻮﻕ ﺫﻟﻚ ﺗﻘﻮﻡ‬
‫ﹶ‬ ‫ﹲ‬
‫ﺣﻘﻮﻕ ﻛﺜﲑﺓ ﱂ ﺗﺆ ﹼﺩ ﺑﻌﺪﹸ‬ ‫ﺗﺸﻜﻮ‪ ،‬ﺑﻞ ﻋﻠﻴﻚ‬
‫ﺑﺎﻟﺸﻜﻮ￯ ﺑﺎﻟﺒﺎﻃﻞ ﻭﻛﺄﻧﻚ ﻋﲆ ﺣﻖ‪ ،‬ﻓﻠﻴﺲ ﻟﻚ ﺃﻥ ﺗﺸﻜﻮ ﻧﺎﻇﺮ ﹰﺍ ﺇﱃ ﹶﻣﻦ ﻫﻮ ﺃﻋﲆ ﻣﻨﻚ ﻣﺮﺗﺒﺔ ﻣﻦ‬
‫ﺍﻷﺻﺤﺎﺀ‪ ،‬ﺑﻞ ﻋﻠﻴﻚ ﺍﻟﻨﻈﺮ ‪-‬ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻟﺼﺤﺔ‪ -‬ﺇﱃ ﺃﻭﻟﺌﻚ ﺍﻟﻌﺎﺟﺰﻳﻦ ﻣﻦ ﺍﳌﺮﴇ ﺍﻟﺬﻳﻦ ﻫﻢ‬
‫ﺃﺩﻧﻰ ﻣﻨﻚ ﺩﺭﺟﺔ‪.‬‬

‫)‪ (١‬ﻣﻊ ﺃﻥ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﻳﺸﻜﻞ ﻋ ﹼﻠﺔ ﻟﻮﺟﻮﺩ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﺇﻻ ﺃﻧﻪ ﺇﺫﺍ ﺃﺻﺒﺢ ﺍﻟﺪﻋﺎﺀ ﺳﺒﺒ ﹰﺎ ﻟﻌﺪﻡ ﺍﳌﺮﺽ‪ ،‬ﻓﻜﺄﻥ ﺍﻟﺪﻋﺎﺀ ﻳﺼﺒﺢ‬
‫ﺳﺒﺒ ﹰﺎ ﻟﻌﺪﻡ ﻧﻔﺴﻪ ﻭﻫﺬﺍ ﻻ ﻳﻤﻜﻦ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٣٠٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻓﺄﻧﺖ ﻣﻜﻠﻒ ﺇﺫﻥ ﺑﺎﻟﺸﻜﺮ ﺍﳉﺰﻳﻞ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﻳﺪﹸ ﻙ ﻣﻜﺴﻮﺭ ﹰﺓ ﻓﺘﺄﻣﻞ ﺍﻷﻳﺪﻱ ﺍﳌﺒﺘﻮﺭﺓ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻛﻨﺖ ﺫﺍ ﻋﲔ ﻭﺍﺣﺪﺓ ﻓﺘﺄﻣﻞ ﺍﻟﻔﺎﻗﺪﻳﻦ ﻟﻜﻠﺘﺎ ﺍﻟﻌﻴﻨﲔ‪ ..‬ﺣﺘﻰ ﺗﺸﻜﺮ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻧﺎﺭ ﺍﻟﺸﻜﻮ￯‬
‫ﻧﻌﻢ‪ ،‬ﻓﻠﻴﺲ ﻷﺣﺪ ﰲ ﺯﺍﻭﻳﺔ ﺍﻟﻨﻌﻤﺔ ﺣﻖ ﺑﻤﺪﹼ ﺍﻟﺒﴫ ﺇﱃ ﹶﻣﻦ ﻫﻮ ﻓﻮﻗﻪ‪ ،‬ﻟﺘﺘﺄﺟﺞ ﹸ‬
‫ﺍﳌﺤﺮﻗﺔ ﻋﻨﺪﻩ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﻋﻨﺪ ﺍﳌﺼﻴﺒﺔ ﻳﺘﺤﺘﻢ ﻋﲆ ﺍﳌﺮﺀ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳌﺼﻴﺒﺔ ﺍﻟﻨﻈﺮ ﺇﱃ ﻣﻦ ﻫﻮ ﺃﺷﺪ ﻣﻨﻪ‬
‫ﻣﺼﻴﺒﺔ ﻭﺃﻋﻈﻢ ﻣﺮﺿ ﹰﺎ ﻟﻴﺸﻜﺮ ﺑﻌﺪ ﺫﻟﻚ ﻗﺎﻧﻌ ﹰﺎ ﺑﲈ ﻫﻮ ﻓﻴﻪ‪ .‬ﻭﻗﺪ ﻭﺿﺢ ﻫﺬﺍ ﹼ‬
‫ﺍﻟﺴﺮ ﰲ ﺑﻌﺾ ﺍﻟﺮﺳﺎﺋﻞ‬
‫ﺑﻤﺜﺎﻝ ﻣﻘﺘﻀﺎﻩ ﻛﺎﻵﰐ‪:‬‬
‫ﺷﺨﺺ ﻳﺄﺧﺬ ﺑﻴﺪ ﻣﺴﻜﲔ ﻟ ﹸﻴﺼﻌﺪ ﹸﻩ ﺇﱃ ﻗﻤﺔ ﻣﻨﺎﺭﺓ‪ ،‬ﻭﳞﺪﻱ ﺇﻟﻴﻪ ﰲ ﻛﻞ ﺩﺭﺟﺔ ﻣﻦ ﺩﺭﺟﺎﺕ‬
‫ﺍﳌﻨﺎﺭﺓ ﻫﺪﻳﺔ‪ .‬ﻭﺃﺧﻴﺮ ﹰﺍ ﳜﺘﻢ ﺗﻠﻚ ﺍﳍﺪﺍﻳﺎ ﺑﺄﻋﻈﻢ ﻫﺪﻳﺔ ﳞﺒﻬﺎ ﻟﻪ ﻋﻨﺪ ﻗﻤﺔ ﺍﳌﻨﺎﺭﺓ‪ .‬ﻭﺇﺫ ﻛﺎﻥ ﺍﳌﻔﺮﻭﺽ‬
‫ﻋﲆ ﻫﺬﺍ ﺍﳌﺴﻜﲔ ﺃﻥ ﻳﻘﺪﻡ ﺍﻟﺸﻜﺮ ﻭﺍﻻﻣﺘﻨﺎﻥ ﺇﺯﺍﺀ ﺍﳍﺪﺍﻳﺎ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﺗﺮﺍﻩ ﻳﺘﻨﺎﺳﻰ ﻛﻞ ﺗﻠﻚ ﺍﳍﺪﺍﻳﺎ‬
‫ﺍﻟﺘﻲ ﺃﺧﺬﻫﺎ ﻋﻨﺪ ﺗﻠﻚ ﺍﻟﺪﺭﺟﺎﺕ‪ ،‬ﺃﻭ ﻳﻌﺪﹼ ﻫﺎ ﻏﲑ ﺫﺍﺕ ﺑﺎﻝ‪ ،‬ﻓﻼ ﻳﺸﻜﺮ‪ ،‬ﺭﺍﻓﻌ ﹰﺎ ﺑﺒﴫﻩ ﺇﱃ ﹶﻣﻦ‬
‫ﻼ‪» :‬ﻟﻮ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﳌﻨﺎﺭﺓ ﺃﻋﲆ ﳑﺎ ﻫﻲ ﻋﻠﻴﻪ‪ ،‬ﻷﺑﻠﻎ ﺃﻋﲆ ﺩﺭﺟﺔ ﻣﻦ ﻫﺬﻩ‬ ‫ﻫﻮ ﺃﻋﲆ ﻣﻨﻪ ﺷﺎﻛﻴ ﹰﺎ ﻗﺎﺋ ﹰ‬
‫ﺍﻟﺪﺭﺟﺎﺕ! ﻟﹺ ﹶﻢ ﱂ ﺗﺼﺒﺢ ﻣﺜﻞ ﺫﻟﻚ ﺍﳉﺒﻞ ﺍﻟﺸﺎﻫﻖ ﺍﺭﺗﻔﺎﻋ ﹰﺎ ﺃﻭ ﺍﳌﻨﺎﺭﺓ ﺍﳌﺠﺎﻭﺭﺓ؟‪.«..‬‬
‫ﻭﻫﻜﺬﺍ ﺇﺫﺍ ﻗﺎﻡ ﻫﺬﺍ ﺍﻟﺮﺟﻞ ﲠﺬﻩ ﺍﻟﺸﻜﻮ￯‪ ،‬ﻓﲈ ﺃﻋﻈﻢ ﻣﺎ ﻳﺮﺗﻜﺒﻪ ﻣﻦ ﻛﻔﺮﺍﻥ ﺑﺎﻟﻨﻌﻤﺔ ﻭﻣﺎ‬
‫ﺃﻋﻈﻢ ﻣﺎ ﻳﻘﱰﻑ ﻣﻦ ﲡﺎﻭﺯ ﻋﲆ ﺍﳊﻖ!‬
‫ﻭﻛﺬﺍ ﺣﺎﻝ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﺃﺗﻰ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻌﺪﻡ ﻭﱂ ﻳﺼﺒﺢ ﹶﺣﺠﺮ ﹰﺍ ﻭﻻ ﺷﺠﺮ ﹰﺍ ﻭﻻ‬
‫ﺣﻴﻮﺍﻧ ﹰﺎ‪ ،‬ﺑﻞ ﺇﻧﺴﺎﻧ ﹰﺎ ﻣﺴﻠﻤ ﹰﺎ‪ ،‬ﻭﻗﺪ ﲤﺘﻊ ﻛﺜﻴﺮ ﹰﺍ ﺑﺎﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻭﻧﺎﻝ ﺩﺭﺟﺔ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﺳﺎﻣﻴﺔ‪ ...‬ﻣﻊ‬
‫ﻫﺬﺍ ﻳﺄﰐ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﻭ ﹸﻳﻈﻬﺮ ﺍﻟﺸﻜﻮ￯ ﻣﻦ ﻋﺪﻡ ﲤﺘﻌﻪ ﺑﺎﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻧﺘﻴﺠﺔ ﺑﻌﺾ ﺍﻟﻌﻮﺍﺭﺽ‪،‬‬
‫ﺃﻭ ﻹﺿﺎﻋﺘﻪ ﺍﻟﻨﹺ ﹶﻌﻢ ﺑﺴﻮﺀ ﺍﺧﺘﻴﺎﺭﻩ‪ ،‬ﺃﻭ ﻣﻦ ﺳﻮﺀ ﺍﻻﺳﺘﻌﲈﻝ‪ ،‬ﺃﻭ ﻟﻌﺠﺰﻩ ﻋﻦ ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻬﺎ‪ ،‬ﺛﻢ‬
‫ﹴ‬
‫ﺑﺎﻧﺘﻘﺎﺩ ﻟﻠﺮﺑﻮﺑﻴﺔ ﺍﻹﳍﻴﺔ‪ .‬ﻓﻬﺬﻩ‬ ‫ﺟﻨﻴﺖ ﺣﺘﻰ ﹶﺣ ﹼﻞ ﰊ ﻣﺎ ﹶﺣ ﹼﻞ«‪ ،‬ﻧﺎﻃﻘ ﹰﺎ ﺑﲈ ﻳﴚ‬
‫ﹸ‬ ‫ﻳﻘﻮﻝ‪» :‬ﻳﺎ ﻭﻳﻠﺘﺎ ﻣﺎﺫﺍ‬
‫ﻣﺮﺽ ﻣﻌﻨﻮﻱ ﻭﻣﺼﻴﺒﺔ ﺃﻛﱪ ﻣﻦ ﺍﳌﺮﺽ ﺍﳌﺎﺩﻱ ﻭﺍﳌﺼﻴﺒﺔ ﺍﻟﺘﻲ ﻫﻮ ﻓﻴﻬﺎ‪ ،‬ﻓﻬﻮ ﻳﺰﻳﺪ‬
‫ﺍﳊﺎﻟﺔ ﻫﻲ ﹲ‬
‫ﻣﺮﺿﻪ ﺑﺎﻟﺸﻜﻮ￯ ﻛﻤﻦ ﻳﺘﺼﺎﺭﻉ ﻭﻳﺪﻩ ﻣﺮﺿﻮﺿﺔ‪ .‬ﻟﻜﻦ ﺍﻟﻌﺎﻗﻞ ﻳﺘﻤﺜﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪? > ﴿ :‬‬
‫ﹶ‬
‫@ ‪) ﴾ G F E D C B A‬ﺍﻟﺒﻘﺮﺓ‪ (١٥٦:‬ﻓﻴﺴ ﹼﻠﻢ ﺍﻷﻣﺮ ﷲ ﺻﺎﺑﺮ ﹰﺍ ﺣﺘﻰ ﻳﻨﺘﻬﻲ‬
‫ﺫﻟﻚ ﺍﳌﺮﺽ ﻣﻦ ﺃﺩﺍﺀ ﻭﻇﻴﻔﺘﻪ ﻭﻳﻤﴤ ﺇﱃ ﺷﺄﻧﻪ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٠٦‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺘﺎﺳﻊ ﻋﴩ‬
‫ﺇﻥ ﺍﻟﺘﻌﺒﲑ ﺍﻟﺼﻤﺪﺍﲏ ﺑﺈﻃﻼﻕ »ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ« ﻋﲆ ﲨﻴﻊ ﺃﺳﲈﺀ ﺍﷲ ﺍﳉﻤﻴﻞ ﺫﻱ ﺍﳉﻼﻝ‬ ‫ﱠ‬
‫ﻳﺪﻝ ﻋﲆ ﺃﻥ ﺗﻠﻚ ﺍﻷﺳﲈﺀ ﲨﻴﻠﺔ ﻛ ﹼﻠﻬﺎ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﺍﳊﻴﺎﺓ ﻫﻲ ﺃﲨﻞ ﻣﺮﺁﺓ ﺻﻤﺪﺍﻧﻴﺔ ﻭﺃﻟﻄﻔﻬﺎ‬
‫ﻭﺃﲨﻌﻬﺎ ﰲ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﺇﻥ ﻣﺮﺁﺓ ﺍﳉﻤﻴﻞ ﲨﻴﻠﺔ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻭﺇﻥ ﺍﳌﺮﺁﺓ ﺍﻟﺘﻲ ﺗﻌﻜﺲ ﳏﺎﺳﻦ ﺍﳉﻤﻴﻞ‬
‫ﺗﺼﺒﺢ ﲨﻴﻠﺔ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻭﺇﻥ ﻛﻞ ﳾﺀ ﻳﺼﻴﺐ ﺗﻠﻚ ﺍﳌﺮﺁﺓ ﻣﻦ ﺫﻟﻚ ﺍﳉﻤﻴﻞ ﻫﻮ ﲨﻴﻞ ﻛﺬﻟﻚ‪ ،‬ﻓﻜﻞ ﻣﺎ‬
‫ﻳﺼﻴﺐ ﺍﳊﻴﺎﺓ ﲨﻴﻞ ﺃﻳﻀ ﹰﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﳊﻘﻴﻘﺔ؛ ﺫﻟﻚ ﻷﻧﻪ ﹸﻳﻈﻬﺮ ﺍﻟﻨﻘﻮﺵ ﺍﳉﻤﻴﻠﺔ ﻟﺘﻠﻚ »ﺍﻷﺳﲈﺀ‬
‫ﺍﳊﺴﻨﻰ« ﺍﳉﻤﻴﻠﺔ‪.‬‬
‫ﻓﻠﻮ ﻣﻀﺖ ﺍﳊﻴﺎﺓ ﺑﺎﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻋﲆ ﻧﺴﻖ ﻭﺍﺣﺪ‪ ،‬ﻷﺻﺒﺤﺖ ﻣﺮﺁﺓ ﻧﺎﻗﺼﺔ‪ ،‬ﺑﻞ ﻗﺪ‬
‫ﺍﻟﻌﺬﺍﺏ ﻭﺍﻟﻀﻴﻖ‪ ،‬ﻭﲥﺒﻂ ﻗﻴﻤ ﹸﺔ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗﻨﻘﻠﺐ ﻟﺬﺓ‬
‫ﹶ‬ ‫ﺗﹸﺸﻌﺮ ‪-‬ﰲ ﺟﻬﺔ ﻣﺎ‪ -‬ﺑﺎﻟﻌﺪﻡ ﻭﺍﻟﻌﺒﺚ‪ ،‬ﻓﺘﺬﻳﻖ‬
‫ﻭﻏﺼﺔ‪ ،‬ﻓﻴﻠﻘﻲ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ ﺇﻣﺎ ﺇﱃ ﺃﻭﺣﺎﻝ ﺍﻟﺴﻔﺎﻫﺔ ﺃﻭ ﺇﱃ ﺃﻭﻛﺎﺭ ﺍﻟﻠﻬﻮ‬
‫ﹼ‬ ‫ﺍﻟﻌﻤﺮ ﻭﻫﻨﺎﺅﻩ ﺇﱃ ﺃﱂ‬
‫ﻭﺍﻟﻌﺮﺑﺪﺓ ﻟﻴﻘﴤ ﻭﻗﺘﻪ ﺳﺮﻳﻌ ﹰﺎ‪ ،‬ﹶﻣ ﹶﺜﻠﻪ ﻛﻤﺜﻞ ﺍﳌﺴﺠﻮﻥ ﺍﻟﺬﻱ ﻳﻌﺎﺩﻱ ﻋﻤﺮﻩ ﺍﻟﺜﻤﲔ ﻭﻳﻘﺘﻠﻪ ﺑﴪﻋﺔ‪،‬‬
‫ﺑﻐﻴﺔ ﺇﳖﺎﺀ ﻣﺪﺓ ﺍﻟﺴﺠﻦ‪ .‬ﻭﻟﻜﻦ ﺍﳊﻴﺎﺓ ﺍﻟﺘﻲ ﲤﴤ ﺑﺎﻟﺘﺤﻮﻻﺕ ﻭﺍﳊﺮﻛﺔ ﻭﺗﻘﴤ ﺃﻃﻮﺍﺭ ﹰﺍ ﺷﺘﻰ ﻓﺈﳖﺎ‬
‫ﺗﹸﺸﻌﺮ ﺃﻥ ﳍﺎ ﻗﻴﻤ ﹰﺔ ﻭﻭﺯﻧ ﹰﺎ ﻭﺗﻨﺘﺞ ‪-‬ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪ -‬ﻟﻠﻌﻤﺮ ﺃﳘﻴﺔ ﻭﺗﹸﻜﺴﺒﻪ ﻟﺬﺓ‪ ،‬ﺣﺘﻰ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻻ‬
‫ﻳﺮﻏﺐ ﰲ ﺃﻥ ﻳﻤﴤ ﻋﻤﺮﻩ‪ ،‬ﺭﻏﻢ ﻣﺎ ﻳﻌﺎﻧﻴﻪ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﳌﺸﺎﻕ ﻭﺍﳌﺼﺎﺋﺐ ﻭﻻ ﻳﺘﺄﻭﻩ ﻭﻻ ﻳﺘﺤﴪ‬
‫ﻗﺎﺋ ﹰ‬
‫ﻼ‪» :‬ﺃﻧﹼﻰ ﻟﻠﺸﻤﺲ ﺃﻥ ﺗﻐﻴﺐ ﻭﺃﻧﹼﻰ ﻟﻠﻴﻞ ﺃﻥ ﻳﻨﺠﲇ«‪.‬‬
‫ﻼ‪ ،‬ﻛﻞ ﳾﺀ ﻋﻨﺪﻩ ﻋﲆ ﻣﺎ ﻳﺮﺍﻡ‪ .‬ﺍﺳﺄﻟﻪ‪ :‬ﻛﻴﻒ‬ ‫ﺇﻥ ﺷﺌﺖ ﻓﺎﺳﺄﻝ ﺷﺨﺼ ﹰﺎ ﺛﺮﻳ ﹰﺎ ﻋﺎﻃ ﹰ‬
‫ﻧﻌﻢ‪ ،‬ﹾ‬
‫ﺣﺎﻟﻚ؟ ﻓﺴﺘﺴﻤﻊ ﻣﻨﻪ ﺣﺘﻤ ﹰﺎ ﻋﺒﺎﺭﺍﺕ ﺃﻟﻴﻤﺔ ﻭﺣﴪﺓ ﻣﺜﻞ‪ :‬ﺁﻩ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ..‬ﺇﻧﻪ ﻻ ﹼ‬
‫ﻳﻤﺮ‪ ..‬ﺃﻻ‬
‫ﻼ‪ .!..‬ﺃﻭ ﺗﺴﻤﻊ ﺷﻜﺎﻭ￯ ﻧﺎﲨﺔ ﻋﻦ‬ ‫ﺗﺄﰐ ﻟﻨﺒﺤﺚ ﻋﻦ ﳍﻮ ﻧﻘﴤ ﺑﻪ ﺍﻟﻮﻗﺖ‪ ..‬ﻫﻠﻢ ﻟﻨﻠﻌﺐ ﺍﻟﻨﺮﺩ ﻗﻠﻴ ﹰ‬
‫ﻃﻮﻝ ﺍﻷﻣﻞ ﻣﺜﻞ‪ :‬ﺇﻥ ﺃﻣﺮﻱ ﺍﻟﻔﻼﲏ ﻧﺎﻗﺺ‪ ..‬ﻟﻴﺘﻨﻲ ﺃﻓﻌﻞ ﻛﺬﺍ ﻭﻛﺬﺍ‪ ..‬ﺃﻣﺎ ﺇﺫﺍ ﺳﺄﻟﺖ ﻓﻘﻴﺮ ﹰﺍ ﻏﺎﺭﻗ ﹰﺎ‬
‫ﰲ ﺍﳌﺼﺎﺋﺐ ﺃﻭ ﻋﺎﻣ ﹰ‬
‫ﻼ ﻛﺎﺩﺣ ﹰﺎ‪ :‬ﻛﻴﻒ ﺣﺎﻟﻚ؟ ﻓﺈﻥ ﻛﺎﻥ ﺭﺷﻴﺪ ﹰﺍ ﻓﺴﻴﻘﻮﻝ ﻟﻚ‪ :‬ﺇﲏ ﺑﺨﲑ ﻭﺍﳊﻤﺪ ﷲ‬
‫ﻭﺃﻟﻒ ﺷﻜﺮ ﻟﺮﰊ‪ ،‬ﻓﺈﲏ ﰲ ﺳﻌﻲ ﺩﺍﺋﻢ‪ ..‬ﻳﺎ ﺣﺒﺬﺍ ﻟﻮ ﱂ ﺗﻐﺮﺏ ﺍﻟﺸﻤﺲ ﺑﴪﻋﺔ ﻷﻗﴤ ﻣﺎ ﰲ ﻳﺪﻱ‬
‫ﻣﻦ ﻋﻤﻞ‪ .‬ﻓﺎﻟﻮﻗﺖ ﻳﻤﺮ ﺣﺜﻴﺜ ﹰﺎ ﻭﺍﻟﻌﻤﺮ ﻳﻤﴤ ﺩﻭﻥ ﺗﻮﻗﻒ‪ ،‬ﻭﺭﻏﻢ ﺃﻧﻰ ﻣﻨﻬﻤﻚ ﰲ ﺍﻟﻮﺍﻗﻊ‪ ،‬ﹼﺇﻻ ﺃﻥ‬
‫ﻫﺬﺍ ﺳﻴﻤﴤ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻓﻜﻞ ﳾﺀ ﳛﺚ ﺧﻄﺎﻩ ﻋﲆ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ‪ .!!..‬ﻓﻬﻮ ﲠﺬﻩ ﺍﻷﻗﻮﺍﻝ ﺇﻧﲈ ﻳﻌ ﹼﺒﺮ ﻋﻦ‬
‫ﻗﻴﻤﺔ ﺍﻟﻌﻤﺮ ﻭﺃﳘﻴﺘﻪ ﺿﻤﻦ ﺃﺳﻔﻪ ﻋﲆ ﺍﻟﻌﻤﺮ ﺍﻟﺬﻱ ﳞﺮﺏ ﻣﻨﻪ‪ ،‬ﺁﺳﻔ ﹰﺎ ﻋﲆ ﺫﻟﻚ‪ ..‬ﻓﻬﻮ ﻳﺪﺭﻙ ﺇﺫﻥ ﺃﻥ‬
‫‪٣٠٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻟﺬﺓ ﺍﻟﻌﻤﺮ ﻭﻗﻴﻤ ﹶﺔ ﺍﳊﻴﺎﺓ ﺑﺎﻟﻜﺪﹼ ﻭﺍﳌﺸﻘﺔ‪ ،‬ﺃﻣﺎ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﺪﻋﺔ ﻭﺍﻟﺼﺤﺔ ﻭﺍﻟﻌﺎﻓﻴﺔ ﻓﻬﻲ ﲡﻌﻞ ﺍﻟﻌﻤﺮ‬
‫ﻣﺮﺍ ﻭﺗﺜﻘﻠﻪ ﺑﺤﻴﺚ ﻳﺘﻤﻨﻰ ﺍﳌﺮﺀ ﺍﳋﻼﺹ ﻣﻨﻪ ﺑﴪﻋﺔ‪.‬‬
‫ﹼ‬
‫ﺃﳞﺎ ﺍﻷﺥ ﺍﳌﺮﻳﺾ! ﺍﻋﻠﻢ ﺃﻥ ﺍﺻﻞ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﴩﻭﺭ ﺑﻞ ﺣﺘﻰ ﺍﻟﺬﻧﻮﺏ ﺇﻧﲈ ﻫﻮ ﺍﻟﻌﺪﻡ‬
‫ﺷﺮ ﳏﺾ ﻭﻇﻠﻤﺔ ﺗﺎﻣﺔ‪.‬‬ ‫ﻛﲈ ﹸﺃﺛﺒﺖ ﺫﻟﻚ ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﻭﻣﻔﺼ ﹰ‬
‫ﻼ ﰲ ﺳﺎﺋﺮ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﺍﻟﻌﺪﻡ ﻫﻮ ﹼ‬
‫ﻓﺎﻟﺘﻮﻗﻒ ﻭﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﺴﻜﻮﻥ ﻋﲆ ﻧﺴﻖ ﻭﺍﺣﺪ ﻭﻭﺗﲑﺓ ﻭﺍﺣﺪﺓ ﺣﺎﻻﺕ ﻗﺮﻳﺒﺔ ﺟﺪ ﹰﺍ ﻣﻦ ﺍﻟﻌﺪﻡ‬
‫ﻭﺩﻧﻮﻫﺎ ﻫﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﹸﻳﺸﻌﺮ ﺑﺎﻟﻈﻠﻤﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻌﺪﻡ ﻭﻳﻮﺭﺙ ﺿﺠﺮ ﹰﺍ ﻭﺿﻴﻘ ﹰﺎ‪ .‬ﺃﻣﺎ‬
‫ﻭﺍﻟﻌﺒﺚ‪ ،‬ﹼ‬
‫ﺧﲑ ﺧﺎﻟﺺ ﻭﻧﻮﺭ‪.‬‬
‫ﺍﳊﺮﻛﺔ ﻭﺍﻟﺘﺤﻮﻝ ﻓﻬﲈ ﻭﺟﻮﺩﺍﻥ ﻭ ﹸﻳﺸﻌﺮﺍﻥ ﺑﺎﻟﻮﺟﻮﺩ‪ ،‬ﻭﺍﻟﻮﺟﻮﺩ ﻫﻮ ﹲ‬
‫ﺮﺳ ﹲﻞ ﺇﻟﻴﻚ ﻟﻴﺆﺩﻱ‬ ‫ﻓﲈ ﺩﺍﻣﺖ ﺍﳊﻘﻴﻘﺔ ﻫﻜﺬﺍ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﺽ ﺍﻟﺬﻱ ﹶ‬
‫ﻓﻴﻚ ﺇﻧﲈ ﻫﻮ ﺿﻴﻒ ﹸﻣ ﹶ‬
‫ﻭﻇﺎﺋﻔﻪ ﺍﻟﻜﺜﲑﺓ ﻓﻬﻮ ﻳﻘﻮﻡ ﺑﺘﺼﻔﻴﺔ ﺣﻴﺎﺗﻚ ﺍﻟﻘﻴﻤﺔ ﻭﺗﻘﻮﻳﺘﻬﺎ ﻭﻳﺮﺗﻘﻲ ﲠﺎ ﻭﻳﻮﺟﻪ ﺳﺎﺋﺮ ﺍﻷﺟﻬﺰﺓ‬
‫ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻷﺧﺮ￯ ﰲ ﺟﺴﺪﻙ ﺇﱃ ﻣﻌﺎﻭﻧﺔ ﺫﻟﻚ ﺍﻟﻌﻀﻮ ﺍﻟﻌﻠﻴﻞ ﻭﻳﱪﺯ ﻧﻘﻮﺵ ﺃﺳﲈﺀ ﺍﻟﺼﺎﻧﻊ‬
‫ﺍﳊﻜﻴﻢ‪ ،‬ﻭﺳﻴﻨﺘﻬﻲ ﻣﻦ ﻭﻇﻴﻔﺘﻪ ﻗﺮﻳﺒ ﹰﺎ‪ ،‬ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻭﻳﻤﴤ ﺇﱃ ﺷﺄﻧﻪ ﻣﺨﺎﻃﺒ ﹰﺎ ﺍﻟﻌﺎﻓﻴﺔ‪ :‬ﺗﻌﺎﱄ ﺍﻵﻥ‬
‫ﻟﺘﻤﻜﺜﻲ ﻣﻜﺎﲏ ﺩﺍﺋﻤ ﹰﺎ‪ ،‬ﻭﺗﺮﺍﻗﺒﻲ ﺃﺩﺍﺀ ﻭﻇﻴﻔﺘﻚ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻓﻬﺬﺍ ﻣﻜﺎﻧﻚ ﺗﺴ ﹼﻠﻤﻴﻪ ﻭﺍﺳﻜﻨﻴﻪ ﻫﻨﻴﺌ ﹰﺎ‪.‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﻌﴩﻭﻥ‬
‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺩﻭﺍﺋﻪ! ﺍﻋﻠﻢ ﺃﻥ ﺍﳌﺮﺽ ﻗﺴﲈﻥ‪ :‬ﻗﺴﻢ ﺣﻘﻴﻘﻲ ﻭﻗﺴﻢ ﺁﺧﺮ ﻭﳘﻲ‪.‬‬
‫ﻭﺧﺰﻧﹶﻪ ﰲ‬ ‫ﹴ‬ ‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﳊﻘﻴﻘﻲ‪ :‬ﻓﻘﺪ ﺟﻌﻞ ﺍﻟﺸﺎﰲ ﺍﳊﻜﻴﻢ ﺍﳉﻠﻴﻞ ﹼ‬
‫ﺟﻞ ﻭﻋﻼ ﻟﻜﻞ ﺩﺍﺀ ﺩﻭﺍ ﹰﺀ‪ ،‬ﹶ‬
‫ﺻﻴﺪﻟﻴﺘﻪ ﺍﻟﻜﱪ￯ ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ‪ ،‬ﻓﺘﻠﻚ ﺍﻷﺩﻭﻳ ﹸﺔ ﺗﺴﺘﺪﻋﻲ ﺍﻷﺩﻭﺍﺀ‪ ،‬ﻭﻗﺪ ﺧﻠﻖ ﺳﺒﺤﺎﻧﻪ‬
‫ﺩﺍﺀ ﺩﻭﺍﺀ‪ (١)،‬ﻓﺎﺳﺘﻌﲈﻝ ﺍﻟﻌﻼﺝ ﻭﺗﻨﺎﻭﻟﻪ ﻟﻐﺮﺽ ﺍﻟﺘﺪﺍﻭﻱ ﻣﴩﻭﻉ ﺃﺻﻼﹰ‪ .‬ﻭﻟﻜﻦ ﳚﺐ ﺍﻟﻌﻠﻢ‬‫ﻟﻜﻞ ﹴ‬

‫ﺑﺄﻥ ﺍﻟﺸﻔﺎﺀ ﻭﺗﺄﺛﲑ ﺍﻟﺪﻭﺍﺀ ﻻ ﻳﻜﻮﻧﺎﻥ ﹼﺇﻻ ﻣﻦ ﺍﳊﻖ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﻤﺜﻠﲈ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﳞﺐ ﺍﻟﺪﻭﺍ ﹶﺀ‬
‫ﻓﻬﻮ ﺃﻳﻀ ﹰﺎ ﳞﺐ ﺍﻟﺸﻔﺎﺀ‪ .‬ﻭﻋﲆ ﺍﳌﺴﻠﻢ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺈﺭﺷﺎﺩ ﺍﻷﻃﺒﺎﺀ ﺍﳊﺎﺫﻗﲔ ﺍﳌﺴﻠﻤﲔ ﻭﺗﻮﺻﻴﺎﲥﻢ‪.‬‬
‫ﺍﳊﻤﻴﺔ‪،‬‬‫ﻭﻫﺬﺍ ﺍﻻﻣﺘﺜﺎﻝ ﻋﻼﺝ ﻣﻬﻢ؛ ﻷﻥ ﺃﻛﺜﺮ ﺍﻷﻣﺮﺍﺽ ﺗﺘﻮﻟﺪ ﻣﻦ ﺳﻮﺀ ﺍﻻﺳﺘﻌﲈﻝ‪ ،‬ﻭﻋﺪﻡ ﹺ‬
‫ﹲ‬
‫ﻭﺇﳘﺎﻝ ﺍﻹﺭﺷﺎﺩ‪ ،‬ﻭﺍﻹﴎﺍﻑ‪ ،‬ﻭﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺍﻟﺴﻔﺎﻫﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﳊﺬﺭ‪ .‬ﻓﺎﻟﻄﺒﻴﺐ ﺍﳌﺘﺪﻳﻦ ﻻ ﺷﻚ ﺃﻧﻪ‬
‫ﻳﻨﺼﺢ ﺿﻤﻦ ﺍﻟﺪﺍﺋﺮﺓ ﺍﳌﴩﻭﻋﺔ ﻭﻳﻘﺪﻡ ﻭﺻﺎﻳﺎﻩ‪ ،‬ﻭﳛﺬﺭ ﻣﻦ ﺳﻮﺀ ﺍﻻﺳﺘﻌﲈﻝ ﻭﺍﻹﴎﺍﻑ ﻭﻳﺒﺚ‬
‫ﻳﺨﻒ‬
‫ﹼ‬ ‫ﹶ‬
‫ﻭﺍﻷﻣﻞ‪ ،‬ﻭﺍﳌﺮﻳﺾ ﺑﺪﻭﺭﻩ ﺍﻋﺘﻤﺎﺩ ﹰﺍ ﻋﲆ ﺗﻠﻚ ﺍﻟﻮﺻﺎﻳﺎ ﻭﺍﻟﺴﻠﻮﺍﻥ‬ ‫ﰲ ﻧﻔﺲ ﺍﳌﺮﻳﺾ ﺍﻟﺘﺴﻠﻴﺔ‬
‫ﺍﻟﻔﺮﺡ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﺍﻟﻀﻴﻖ ﻭﺍﻟﻀﺠﺮ‪.‬‬ ‫ﹸ‬ ‫ﻣﺮﺿﻪ ﻭﻳﻐﻤﺮﻩ‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻄﺐ ‪١‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺴﻼﻡ ‪٦٩‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٣٣٥/٣ ،٣٧٧/١‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٠٨‬‬
‫ﺍﻟﻮﻫﻢ‬
‫ﹸ‬ ‫ﺃﻣﺎ ﺍﻟﻘﺴﻢ ﺍﻟﻮﳘﻲ ﻣﻦ ﺍﳌﺮﺽ‪ :‬ﻓﺈﻥ ﻋﻼﺟﻪ ﺍﳌﺆﺛﺮ ﺍﻟﻨﺎﺟﻊ ﻫﻮ‪» :‬ﺍﻹﳘﺎﻝ«‪ .‬ﺇﺫ ﻳﻜﱪ‬
‫ﺑﺎﻻﻫﺘﲈﻡ ﻭﻳﻨﺘﻔﺶ‪ ،‬ﻭﺇﻥ ﱂ ﹸﻳﻌﺒﺄ ﺑﻪ ﻳﺼﻐﺮ ﻭﻳﻨـﺰﻭﻱ ﻭﻳﺘﻼﺷﻰ‪ .‬ﻓﻜﲈ ﺇﺫﺍ ﺗﻌﺮﺽ ﺍﻹﻧﺴﺎﻥ ﻟﻮﻛﺮ‬
‫ﺍﻟﺰﻧﺎﺑﲑ ﻓﺈﳖﺎ ﺗﺘﺠﻤﻊ ﻭﲥﺠﻢ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﱂ ﳞﺘﻢ ﺗﺘﻔﺮﻕ ﻋﻨﻪ ﻭﺗﺘﺸﺘﺖ‪.‬‬
‫ﹴ‬
‫ﻣﺘﺪﻝ‪ ،‬ﺳﻴﻜﱪ ﺃﻣﺎﻣﻪ ﺫﻟﻚ‬ ‫ﻭﻛﲈ ﺃﻥ ﺍﻟﺬﻱ ﻳﻼﺣﻖ ﺑﺎﻫﺘﲈﻡ ﺧﻴﺎ ﹰ‬
‫ﻻ ﰲ ﺍﻟﻈﻠﲈﺕ ﻣﻦ ﹴ‬
‫ﺣﺒﻞ‬
‫ﺍﳋﻴﺎﻝ ﺣﺘﻰ ﻗﺪ ﻳﻮﺻﻠﻪ ﺇﱃ ﺍﻟﻔﺮﺍﺭ ﻛﺎﳌﻌﺘﻮﻩ‪ ،‬ﻭﺇﺫﺍ ﱂ ﳞﺘﻢ ﻓﺴﻴﻨﻜﺸﻒ ﻟﻪ ﺃﻥ ﺫﻟﻚ ﺇﻧﲈ ﻫﻮ ﺣﺒﻞ‬
‫ﻭﻟﻴﺲ ﺑﺜﻌﺒﺎﻥ‪ ..‬ﻭﻳﺒﺪﺃ ﺑﺎﻟﺴﺨﺮﻳﺔ ﻣﻦ ﺍﺿﻄﺮﺍﺏ ﺫﻫﻨﻪ ﻭﺗﻮﳘﻪ‪ .‬ﻓﻬﺬﺍ ﺍﳌﺮﺽ ﺍﻟﻮﳘﻲ ﻛﺬﻟﻚ ﺇﺫﺍ‬
‫ﺩﺍﻡ ﻛﺜﻴﺮ ﹰﺍ ﻓﺴﻴﻨﻘﻠﺐ ﺇﱃ ﻣﺮﺽ ﺣﻘﻴﻘﻲ‪ ،‬ﻓﺎﻟﻮﻫﻢ ﻋﻨﺪ ﻣﺮﻫﻒ ﺍﳊﺲ‪ ،‬ﻋﺼﺒﻲ ﺍﳌﺰﺍﺝ ﻣﺮﺽ ﻭﺑﻴﻞ‬
‫ﺟﺪ ﹰﺍ‪ ،‬ﺣﻴﺚ ﻳﺴﺘﻬﻮﻟﻪ ﻭﳚﻌﻞ ﻟﻪ ﺍﻟﺤ ﱠﺒﺔ ﹸﻗﺒﺔ‪ ،‬ﻓﺘﻨﻬﺎﺭ ﻗﻮﺍﻩ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﺇﺫﺍ ﺻﺎﺩﻑ ﺃﻧﺼﺎﻑ‬
‫ﺍﻷﻃﺒﺎﺀ ﺫﻭﻱ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻐﻼﻅ ﺍﳋﺎﻟﻴﺔ ﻣﻦ ﺍﻟﺮﲪﺔ‪ ،‬ﺃﻭ ﺍﻷﻃﺒﺎﺀ ﻏﲑ ﺍﳌﻨﺼﻔﲔ‪ ،‬ﺍﻟﺬﻳﻦ ﻳﺜﲑﻭﻥ‬
‫ﺃﻭﻫﺎﻣﻪ ﻭﳛﺮﻛﻮﳖﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻱ ﻗﺒﻞ ﺣﺘﻰ ﺗﺬﻫﺐ ﺃﻣﻮﺍﻟﻪ ﻭﺗﻨﻀﺐ ﺇﻥ ﻛﺎﻥ ﻏﻨﻴ ﹰﺎ‪ ،‬ﺃﻭ ﻳﻔﻘﺪ ﻋﻘﻠﻪ ﺃﻭ‬
‫ﳜﴪ ﺻﺤﺘﻪ ﺗﻤﺎﻣ ﹰﺎ‪.‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﴩﻭﻥ‬
‫ﺇﻥ ﰲ ﻣﺮﺿﻚ ﺃﻟﻤ ﹰﺎ ﻣﺎﺩﻳ ﹰﺎ‪ ،‬ﹼﺇﻻ ﱠ‬
‫ﺃﻥ ﻟﺬﺓ ﻣﻌﻨﻮﻳﺔ ﻣﻬﻤﺔ ﲢﻴﻂ ﺑﻚ‪ ،‬ﲤﺤﻮ‬ ‫ﺃﳞﺎ ﺍﻷﺥ ﺍﳌﺮﻳﺾ! ﺣﻘ ﹰﺎ ﱠ‬
‫ﺃﻟﻤﻚ ﺍﳌﺎﺩﻱ ﻻ ﻳﻔﻮﻕ ﺗﻠﻚ ﺍﻟﺮﺃﻓﺔ ﺃﻭ ﺍﻟﺸﻔﻘﺔ ﺍﻟﻠﺬﻳﺬﺓ ﺍﻟﺘﻲ ﻧﺴﻴﺘﻬﺎ‬
‫ﻛﻞ ﺁﺛﺎﺭ ﺫﻟﻚ ﺍﻷﱂ ﺍﳌﺎﺩﻱ؛ ﻷﻥ ﹶ‬
‫ﺇﻥ ﻛﺎﻥ ﻟﻚ ﻭﺍﻟﺪﺍﻥ‬‫ﻣﻨﺬ ﺍﻟﺼﻐﺮ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﺘﻔﺠﺮ ﺍﻵﻥ ﻣﻦ ﺟﺪﻳﺪ ﰲ ﺃﻛﺒﺎﺩ ﻭﺍﻟﺪﹶ ﻳﻚ ﻭﺃﻗﺎﺭﺑﻚ ﻧﺤﻮﻙ‪ ،‬ﹾ‬
‫ﻭﺃﻗﺎﺭﺏ‪ .‬ﺣﻴﺚ ﺳﺘﺴﺘﻌﻴﺪ ﺗﻠﻚ ﺍﻟﻌﻮﺍﻃﻒ ﻭﺍﻟﻨﻈﺮﺍﺕ ﺍﻷﺑﻮﻳﺔ ﺍﳊﻨﻮﻧﺔ ﺍﳊﻠﻮﺓ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺘﻮﺟﻪ‬
‫ﺍﻟﺤﺠﺎﺏ ﻋﻦ ﺃﺣﺒﺎﺋﻚ ﻣﻦ ﺣﻮﺍﻟﻴﻚ ﻟﲑﻋﻮﻙ ﻣﻦ ﺟﺪﻳﺪ ﻭﻳﻨﻄﻠﻘﻮﺍ‬
‫ﹸ‬ ‫ﺇﻟﻴﻚ ﰲ ﺍﻟﻄﻔﻮﻟﺔ‪ ،‬ﻭﻳﻨﻜﺸﻒ‬
‫ﺃﺭﺧﺺ ﺗﻠﻚ‬
‫ﹶ‬ ‫ﺇﻟﻴﻚ ﺑﻤﺤﺒﺘﻬﻢ ﻭﺭﺃﻓﺘﻬﻢ ﺑﺠﺎﺫﺑﻴﺔ ﺍﳌﺮﺽ ﺍﻟﺘﻲ ﺃﺛﺎﺭﺕ ﺗﻠﻚ ﺍﻟﻌﻮﺍﻃﻒ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ .‬ﻓﲈ‬
‫ﺍﻵﻻﻡ ﺍﳌﺎﺩﻳﺔ ﺍﻟﺘﻲ ﺗﻌﺎﲏ ﻣﻨﻬﺎ ﺃﻣﺎﻡ ﻣﺎ ﻳﺆﺩﻳﻪ ﻟﻚ ﻣﻦ ﺧﺪﻣﺎﺕ ﺟﻠﻴﻠﺔ ﳑﺰﻭﺟﺔ ﺑﺎﻟﺮﲪﺔ ﻭﺍﻟﺮﺃﻓﺔ‬
‫ﺳﻌﻴﺖ ﺃﻧﺖ ‪-‬ﺑﻜﻞ ﻓﺨﺮ‪ -‬ﳋﺪﻣﺘﻬﻢ ﻭﻧﻴﻞ ﺭﺿﺎﻫﻢ‪ ،‬ﻓﺄﺻﺒﺤﺖ‬ ‫ﹶ‬ ‫ﺑﺤﻜﻢ ﻣﺮﺿﻚ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ‬
‫ﺑﺬﻟﻚ ﺳﻴﺪ ﹰﺍ ﻭﺁﻣﺮ ﹰﺍ ﻋﻠﻴﻬﻢ ﻭﻓﺰﺕ ﺃﻳﻀ ﹰﺎ ﺑﻤﺮﺿﻚ ﰲ ﻛﺴﺐ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻷﺣﺒﺔ ﺍﳌﻌﺎﻭﻧﲔ ﻭﺍﻷﺧﻼﺀ‬
‫ﺍﳌﺸﻔﻘﲔ‪ .‬ﻓﺘﻀﻤﻬﻢ ﺇﻟﻴﻚ ﺍﻟﺮﻗﺔ ﻭﺍﻟﺮﺃﻓﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍﻟﺘﻲ ﹸﺟﺒﻞ ﻋﻠﻴﻬﲈ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻏﻨﻰ‬
‫ﺛﻢ ﺇﻧﻚ ﻗﺪ ﺃﺧﺬﺕ ﺑﻤﺮﺿﻚ ﻫﺬﺍ ﺇﺟﺎﺯﺓ ﻣﻦ ﺍﻟﻮﻇﺎﺋﻒ ﺍﻟﺸﺎﻗﺔ ﺍﳌﻬﻠﻜﺔ‪ ،‬ﻓﺄﻧﺖ ﺍﻵﻥ ﰲ ﹰ‬
‫ﻋﻨﻬﺎ ﻭﰲ ﺭﺍﺣﺔ ﻣﻨﻬﺎ‪ ...‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺴﻮ ﹶﻗﻚ ﺃﳌﻚ ﺍﳉﺰﺋﻲ ﺇﱃ ﺍﻟﺸﻜﻮ￯ ﺑﻞ ﺇﱃ ﺍﻟﺸﻜﺮ ﲡﺎﻩ ﻫﺬﻩ‬
‫ﺍﻟﻠﺬﺍﺕ ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫‪٣٠٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﲏ ﻭﺍﻟﻌﴩﻭﻥ‬

‫ﺃﺑﺸﺮﻙ ﺃﻭ ﹰ‬
‫ﻻ ﺑﺄﻥ ﺍﻟﺸﻠﻞ ﻳﻌﺪﹼ ﻣﻦ ﺍﻷﻣﺮﺍﺽ‬ ‫ﺃﳞﺎ ﺍﻷﺥ ﺍﳌﺮﻳﺾ ﺑﺪﺍﺀ ﻋﻀﺎﻝ ﻛﺎﻟﺸﻠﻞ! ﺇﻧﻨﻲ ﹼ‬
‫ﺳﺮﻩ‪،‬‬
‫ﺍﳌﺒﺎﺭﻛﺔ ﻟﻠﻤﺆﻣﻦ‪ ..‬ﻟﻘﺪ ﻛﻨﺖ ﺃﺳﻤﻊ ﻫﺬﺍ ﻣﻨﺬ ﻣﺪﺓ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻓﻜﻨﺖ ﺃﺟﻬﻞ ﹼ‬
‫ﻭﳜﻄﺮ ﺍﻵﻥ ﺃﺣﺪ ﺃﴎﺍﺭﻩ ﻋﲆ ﻗﻠﺒﻲ ﻫﻜﺬﺍ‪:‬‬
‫ﻣﻬﻤﻴﻦ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻖ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻧﺠﺎ ﹰﺓ‬
‫ﺃﺳﺎﺳﲔ ﹼ‬ ‫ﺇﻥ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﻗﺪ ﺗﻌ ﹼﻘﺒﻮﺍ ﺑﺈﺭﺍﺩﲥﻢ ﹶ‬
‫ﻣﻦ ﺃﺧﻄﺎﺭ ﻣﻌﻨﻮﻳﺔ ﻋﻈﻴﻤﺔ ﺗﺮﺩ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﺿﻤﺎﻧ ﹰﺎ ﻟﻠﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪ .‬ﻭﺍﻷﺳﺎﺳﺎﻥ‪:‬‬
‫ﺃﻭﳍﲈ‪ :‬ﺭﺍﺑﻄ ﹸﺔ ﺍﳌﻮﺕ‪ ،‬ﺃﻱ ﺇﳖﻢ ﺳﻌﻮﺍ ﻷﺟﻞ ﺳﻌﺎﺩﲥﻢ ﰲ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﺑﺎﻟﺘﻔﻜﺮ ﰲ ﻓﻨﺎﺀ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺑﺄﳖﻢ ﺿﻴﻮﻑ ﹸﻳﺴﺘﺨﺪﻣﻮﻥ ﻟﻮﻇﺎﺋﻒ ﻣﻮﻗﺘﺔ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﲈ‪ :‬ﺇﻣﺎﺗ ﹸﺔ ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﺑﺎﳌﺠﺎﻫﺪﺍﺕ ﻭﺍﻟﺮﻳﺎﺿﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻷﺟﻞ ﺍﳋﻼﺹ‬
‫ﻣﻦ ﻣﻬﺎﻟﻚ ﺗﻠﻚ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺍﻷﺣﺎﺳﻴﺲ ﺍﻟﺘﻲ ﻻ ﺗﺮ￯ ﺍﻟﻌﻘﺒﻰ‪.‬‬
‫ﻧﺼﻒ ﺻﺤﺘﻪ‪ ،‬ﻟﻘﺪ ﹸﺃﻭﺩﻉ ﻓﻴﻚ ﺩﻭﻥ ﺍﺧﺘﻴﺎﺭ ﻣﻨﻚ ﺃﺳﺎﺳﺎﻥ‬ ‫ﹶ‬ ‫ﻓﻴﺎ ﺃﺧﻲ ﺍﻟﺬﻱ ﹶﻓ ﹶﻘﺪ ﻣﻦ ﻛﻴﺎﻧﻪ‬
‫ﻳﻤﻬﺪﺍﻥ ﻟﻚ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﺳﻌﺎﺩﺗﻚ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻭﻳﺬﻛﹼﺮﺍﻧﻚ ﺩﺍﺋﻤ ﹰﺎ ﺑﺰﻭﺍﻝ ﺍﻟﺪﻧﻴﺎ ﻭﻓﻨﺎﺀ‬ ‫ﻗﺼﲑﺍﻥ ﺳﻬﻼﻥ‪ ،‬ﹼ‬
‫ﺍﻹﻧﺴﺎﻥ‪ .‬ﻓﻼ ﺗﺘﻤﻜﻦ ﺍﻟﺪﻧﻴﺎ ﺑﻌﺪﺋﺬ ﻣﻦ ﺣﺒﺲ ﺃﻧﻔﺎﺳﻚ ﻭﺧﻨﻘﻚ‪ ،‬ﻭﻻ ﲡﺮﺅ ﺍﻟﻐﻔﻠ ﹸﺔ ﻋﲆ ﻏﺸﻴﺎﻥ‬
‫ﻋﻴﻮﻧﻚ‪ .‬ﻓﺎﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﻻ ﺗﺘﻤﻜﻦ ﺑﺎﻟﺸﻬﻮﺍﺕ ﺍﻟﺮﺫﻳﻠﺔ ﺃﻥ ﲣﺪﻉ ﹶﻣﻦ ﻫﻮ ﻧﺼﻒ ﺇﻧﺴﺎﻥ‪ ،‬ﻓﻴﻨﺠﻮ‬
‫ﻣﻦ ﺑﻼﺋﻬﺎ ﻭﴍﻫﺎ ﺑﴪﻋﺔ‪ .‬ﻭﺍﳌﺆﻣﻦ ﺑﴪ ﺍﻹﻳﲈﻥ ﻭﺍﻻﺳﺘﺴﻼﻡ ﻭﺍﻟﺘﻮﻛﻞ ﻳﺴﺘﻔﻴﺪ ﻣﻦ ﺩﺍﺀ ﻋﻀﺎﻝ‬
‫ﻓﻴﺨﻒ ﻋﻠﻴﻪ‬
‫ﹼ‬ ‫ﻛﺎﻟﺸﻠﻞ ﺑﺄﻗﴫ ﻭﻗﺖ ﺍﺳﺘﻔﺎﺩﺓ ﺍﳌﺠﺎﻫﺪﻳﻦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﺑﺎﻟﺮﻳﺎﺿﺔ ﰲ ﺍﳌﻌﺘﻜﻔﺎﺕ‪،‬‬
‫ﺫﻟﻚ ﺍﻟﺪﺍﺀ ‪.‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﴩﻭﻥ‬
‫ﺇﻥ ﻛﺎﻧﺖ ﻏﺮﺑﺘﹸﻚ ﻭﻋﺪﻡ ﻭﺟﻮﺩ ﹶﻣﻦ ﻳﻌﻴﻠﻚ ﻓﻀ ﹰ‬
‫ﻼ‬ ‫ﺃﳞﺎ ﺍﳌﺮﻳﺾ ﺍﻟﻮﺣﻴﺪ ﺍﻟﻐﺮﻳﺐ ﺍﻟﻌﺎﺟﺰ! ﹾ‬
‫ﻋﻦ ﻣﺮﺿﻚ ﺳﺒﺒ ﹰﺎ ﰲ ﻟﻔﺖ ﺍﻟﻘﻠﻮﺏ ﺍﻟﻘﺎﺳﻴﺔ ﻧﺤﻮﻙ ﻭﺍﻣﺘﻼﺋﻬﺎ ﺑﺎﻟﺮﻗﺔ ﻋﻠﻴﻚ‪ ،‬ﻓﻜﻴﻒ ﺑﻨﻈﺮ ﺭﲪﺔ‬
‫ﺧﺎﻟﻘﻚ ﺍﻟﺮﺣﻴﻢ ﺫﻱ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﺬﻱ ﻳﻘﺪﻡ ﻧﻔﺴﻪ ﺇﻟﻴﻚ ﰲ ﺑﺪﺀ ﺳﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺑﺼﻔﺘﻪ ﺍﳉﻠﻴﻠﺔ‬
‫ﹴ‬
‫‪-‬ﺑﻠﻤﻌﺔ ﻣﻦ ﳌﻌﺎﺕ ﺷﻔﻘﺘﻪ ﻭﺭﺃﻓﺘﻪ ﺍﳋﺎﺭﻗﺔ‪ -‬ﻳﻘﻤﻦ‬ ‫﴿ ‪ ﴾$ #‬ﻭﺍﻟﺬﻱ ﳚﻌﻞ ﲨﻴﻊ ﺍﻷﻣﻬﺎﺕ‬
‫ﹴ‬
‫ﺑﺘﺠﻞ ﻣﻦ ﺭﲪﺘﻪ ﻭﻳﻤﻸﻩ ﺑﺄﻧﻮﺍﻉ‬ ‫ﺑﱰﺑﻴﺔ ﺃﻭﻻﺩﻫﻦ‪ ..‬ﻭﺍﻟﺬﻱ ﻳﻤﻸ ﻭﺟﻪ ﺍﻟﺪﻧﻴﺎ ﻭﻳﺼﺒﻐﻪ ﰲ ﻛﻞ ﺭﺑﻴﻊ‬
‫ﹴ‬
‫ﻭﺑﺘﺠﻞ ﻣﻦ ﺭﲪﺘﻪ ﻛﺬﻟﻚ ﺗﺘﺠﺴﻢ ﺍﻟﺠﻨ ﹸﺔ ﺍﻟﺰﺍﺧﺮﺓ ﺑﻜﻞ ﳏﺎﺳﻨﻬﺎ‪ .‬ﻓﺎﻧﺘﺴﺎﺑﻚ ﺇﻟﻴﻪ‬ ‫ﻧﻌﻤﻪ ﻭﻓﻀﻠﻪ‪..‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣١٠‬‬
‫ﺑﺎﻹﻳﲈﻥ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﻟﻴﻪ ﺑﻠﺴﺎﻥ ﺍﻟﻌﺠﺰ ﺍﳌﻨﺒﻌﺚ ﻣﻦ ﻣﺮﺿﻚ‪ ،‬ﻭﺭﺟﺎﺅﻙ ﻣﻨﻪ ﻭﺗﴬﻋﻚ ﺇﻟﻴﻪ ﳚﻌﻞ‬
‫ﻣﻦ ﻣﺮﺿﻚ ﰲ ﻭﺣﺪﺗﻚ ﻭﻏﺮﺑﺘﻚ ﻫﺪﻓ ﹰﺎ ﻭﻭﺳﻴﻠﺔ ﲡﻠﺐ ﺇﻟﻴﻚ ﻧﻈﺮ ﺍﻟﺮﲪﺔ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﺗﻠﻚ ﺍﻟﻨﻈﺮﺓ‬
‫ﺍﻟﺘﻲ ﺗﺴﺎﻭﻱ ﻛﻞ ﳾﺀ‪.‬‬
‫ﻓﲈ ﺩﺍﻡ ﻫﻮ ﻣﻮﺟﻮﺩ ﹰﺍ ﻳﻨﻈﺮ ﺇﻟﻴﻚ ﻓﻜﻞ ﳾﺀ ﻣﻮﺟﻮﺩ ﻟﻚ‪ .‬ﻭﺍﻟﻐﺮﻳﺐ ﺣﻘ ﹰﺎ ﻭﺍﻟﻮﺣﻴﺪ ﺃﺻ ﹰ‬
‫ﻼ ﻫﻮ‬
‫ﺫﻟﻚ ﺍﻟﺬﻱ ﻻ ﻳﻨﺘﺴﺐ ﺇﻟﻴﻪ ﺑﺎﻹﻳﲈﻥ ﻭﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﺃﻭ ﻻ ﻳﺮﻏﺐ ﰲ ﺫﻟﻚ ﺍﻻﻧﺘﺴﺎﺏ‪.‬‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﴩﻭﻥ‬

‫ﺃﳞﺎ ﺍﳌﻤﺮﺿﻮﻥ ﺍﳌﻌﺘﻨﻮﻥ ﺑﺎﻷﻃﻔﺎﻝ ﺍﳌﺮﴇ ﺍﻷﺑﺮﻳﺎﺀ ﻭﺑﺎﻟﺸﻴﻮﺥ ﺍﻟﺬﻳﻦ ﻫﻢ ﺑﺤﻜﻢ ﺍﻷﻃﻔﺎﻝ‬
‫ﻋﺠﺰ ﹰﺍ ﻭﺿﻌﻔ ﹰﺎ! ﱠ‬
‫ﺇﻥ ﺑﲔ ﺃﻳﺪﻳﻜﻢ ﲡﺎﺭﺓ ﺃﺧﺮﻭﻳﺔ ﻣﻬﻤﺔ‪ ،‬ﻓﺎﻏﺘﻨﻤﻮﺍ ﺗﻠﻚ ﺍﻟﺘﺠﺎﺭﺓ ﻭﻟﻴﻜﻦ ﺷﻮﻗﻜﻢ‬
‫ﺇﻟﻴﻬﺎ ﻋﻈﻴﻤ ﹰﺎ ﻭﺳﻌﻴﻜﻢ ﺣﺜﻴﺜ ﹰﺎ‪ .‬ﱠ‬
‫ﺇﻥ ﺃﻣﺮﺍﺽ ﺍﻷﻃﻔﺎﻝ ﺍﻷﺑﺮﻳﺎﺀ ﻫﻲ ﹸﺣﻘﻨﺎﺕ ﺗﺮﺑﻴﺔ ﺭﺑﺎﻧﻴﺔ ﻷﺟﺴﺎﺩﻫﻢ‬
‫ﺍﻟﺮﻗﻴﻘﺔ ﻟﻼﻋﺘﻴﺎﺩ ﻋﻠﻴﻬﺎ ﻭﺗﺮﻭﻳﻀﻬﻢ ﲠﺎ ﳌﻘﺎﻭﻣﺔ ﻣﺸﻘﺎﺕ ﺍﳊﻴﺎﺓ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻫﻲ ﲢﻤﻞ ﹺﺣﻜﻤ ﹰﺎ‬
‫ﻭﻓﻮﺍﺋﺪﹶ ﺗﻌﻮﺩ ﻋﻠﻴﻬﻢ ﰲ ﺣﻴﺎﲥﻢ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﰲ ﺣﻴﺎﲥﻢ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻓﺘﺼﻔﻲ ﺣﻴﺎﺓ ﺍﻟﺼﻐﺎﺭ ﺗﺼﻔﻴﺔ‬
‫ﺍﻟﺤﻘﻦ ﺃﺳﺲ ﻟﻠﺮﻗﻲ ﺍﳌﻌﻨﻮﻱ ﻭﻣﺪﺍﺭﻩ ﰲ‬
‫ﻣﻌﻨﻮﻳﺔ ﻣﺜﻠﲈ ﺗﺼﻔﻰ ﺣﻴﺎﺓ ﺍﻟﻜﺒﺎﺭ ﺑﻜﻔﺎﺭﺓ ﺍﻟﺬﻧﻮﺏ‪ .‬ﻓﻬﺬﻩ ﹸ‬
‫ﻣﺴﺘﻘﺒﻞ ﺃﻭﻟﺌﻚ ﺍﻟﺼﻐﺎﺭ ﺃﻭ ﰲ ﺁﺧﺮﲥﻢ‪.‬‬
‫ﺪﺭﺝ ﰲ ﺻﺤﻴﻔﺔ ﺃﻋﲈﻝ ﺍﻟﻮﺍﻟﺪﻳﻦ ﺃﻭ ﰲ‬‫ﻭﺍﻟﺜﻮﺍﺏ ﺍﳊﺎﺻﻞ ﻣﻦ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﺮﺍﺽ ﹸﻳ ﹶ‬
‫ﹸ‬
‫ﺗﻔﻀﻞ ﺻﺤﺔ ﻭﻟﺪﻫﺎ ‪-‬ﺑﴪ ﺍﻟﺸﻔﻘﺔ‪ -‬ﻋﲆ ﻧﻔﺴﻬﺎ‪ ،‬ﻛﲈ ﻫﻮ ﺛﺎﺑﺖ‬ ‫ﺻﺤﻴﻔﺔ ﺣﺴﻨﺎﺕ ﺍﻟﻮﺍﻟﺪﺓ ﺍﻟﺘﻲ‬
‫ﻟﺪ￯ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﺃﻣﺎ ﺭﻋﺎﻳﺔ ﺍﻟﺸﻴﻮﺥ ﻭﺍﻻﻋﺘﻨﺎﺀ ﲠﻢ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﻛﻮﻧﻪ ﻣﺪﺍﺭ ﹰﺍ ﻟﺜﻮﺍﺏ ﻋﻈﻴﻢ ﻭﺑﺨﺎﺻﺔ ﺍﻟﻮﺍﻟﺪﻳﻦ‬
‫ﻭﺍﻟﻈﻔﺮ ﺑﺪﻋﺎﺋﻬﻢ ﻭﺇﺳﻌﺎﺩ ﻗﻠﻮﲠﻢ ﻭﺍﻟﻘﻴﺎﻡ ﺑﺨﺪﻣﺘﻬﻢ ﺑﻮﻓﺎﺀ ﻭ ﺇﺧﻼﺹ‪ ،‬ﻳﻘﻮﺩ ﺻﺎﺣﺒﻪ ﺇﱃ ﺳﻌﺎﺩﺓ‬
‫ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻛﲈ ﻫﻮ ﺛﺎﺑﺖ ﺑﺮﻭﺍﻳﺎﺕ ﺻﺤﻴﺤﺔ ﻭﰲ ﺣﻮﺍﺩﺙ ﺗﺎﺭﳜﻴﺔ ﻛﺜﲑﺓ‪ .‬ﻓﺎﻟﻮﻟﺪ ﺍﻟﺴﻌﻴﺪ ﺍﻟﺒﺎﺭ‬
‫ﺑﻮﺍﻟﺪﻳﻪ ﺍﻟﻌﺎﺟﺰﻳﻦ ﺳﲑ￯ ﺍﻟﻄﺎﻋﺔ ﻧﻔﺴﻬﺎ ﻣﻦ ﺃﺑﻨﺎﺋﻪ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﻮﻟﺪ ﺍﻟﻌﺎﻕ ﺍﳌﺆﺫﻱ ﻷﺑﻮﻳﻪ ﻣﻊ ﺍﺭﺗﺪﺍﺩﻩ‬
‫ﺇﱃ ﺍﻟﻌﺬﺍﺏ ﺍﻷﺧﺮﻭﻱ ﺳﻴﺠﺪ ﻛﺬﻟﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻬﺎﻟﻚ ﻛﺜﲑﺓ‪.‬‬
‫ﻧﻌﻢ ﺇﻧﻪ ﻟﻴﺴﺖ ﺭﻋﺎﻳﺔ ﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﻌﺠﺎﺋﺰ ﻭﺍﻷﺑﺮﻳﺎﺀ ﻣﻦ ﺍﻷﻗﺮﺑﲔ ﻭﺣﺪﻫﻢ‪ ،‬ﺑﻞ ﺣﺘﻰ ﺇﺫﺍ‬
‫ﺻﺎﺩﻑ ﺍﻟﻤﺆﻣ ﹸﻦ ﺷﻴﺨ ﹰﺎ ﻣﺮﻳﻀ ﹰﺎ ﺫﺍ ﺣﺎﺟﺔ ﺟﺪﻳﺮ ﹰﺍ ﺑﺎﻻﺣﱰﺍﻡ ﻓﻌﻠﻴﻪ ﺍﻟﻘﻴﺎﻡ ﺑﺨﺪﻣﺘﻪ ﲠﻤﺔ ﻭﺇﺧﻼﺹ‪،‬‬
‫ﻣﺎ ﺩﺍﻣﺖ ﻫﻨﺎﻟﻚ ﺃﺧﻮﺓ ﺇﻳﲈﻧﻴﺔ ﺣﻘﻴﻘﻴﺔ ﻭﻫﺬﺍ ﳑﺎ ﻳﻘﺘﻀﻴﻪ ﺍﻹﺳﻼﻡ‪.‬‬
‫‪٣١١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺨﺎﻣﺴﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﺪﻭﺍﺀ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﴩﻭﻥ‬

‫ﺃﳞﺎ ﺍﻹﺧﻮﺍﻥ ﺍﳌﺮﴇ! ﺇﺫﺍ ﻛﻨﺘﻢ ﺗﺸﻌﺮﻭﻥ ﺑﺤﺎﺟﺔ ﺇﱃ ﻋﻼﺝ ﻗﺪﳼ ﻧﺎﻓﻊ ﺟﺪ ﹰﺍ‪ ،‬ﻭﺇﱃ ﹴ‬
‫ﺩﻭﺍﺀ‬
‫ﻟﻜﻞ ﺩﺍﺀ ﳛﻮﻱ ﻟﺬﺓ ﺣﻘﻴﻘﻴﺔ‪ ،‬ﻓﻤﺪﹼ ﻭﺍ ﺇﻳﲈﻧﻜﻢ ﺑﺎﻟﻘﻮﺓ ﻭﺍﺻﻘﻠﻮﻩ‪ ،‬ﺃﻱ ﺗﻨﺎﻭﻟﻮﺍ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‬
‫ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺍﻟﻌﻼﺝ ﺍﻟﻘﺪﳼ ﺍﳌﺘﻤﺜﻞ ﰲ ﺍﻹﻳﲈﻥ‪.‬‬
‫ﺇﻥ ﺍﻟﻐﺎﻓﻠﲔ ﺑﺴﺒﺐ ﺣ ﹼﺒﻬﻢ ﻟﻠﺪﻧﻴﺎ ﻭﺍﻟﺘﻌﻠﻖ ﲠﺎ ﺑﺸﺪﺓ ﻛﺄﳖﻢ ﻗﺪ ﺃﺻﺒﺤﻮﺍ ﻳﻤﻠﻜﻮﻥ ﻛﻴﺎﻧ ﹰﺎ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻣﻌﻨﻮﻳ ﹰﺎ ﻋﻠﻴﻼﹰ ﺑﺤﺠﻢ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻬﺎ‪ ،‬ﻓﻴﺘﻘﺪﻡ ﺍﻹﻳﲈﻥ ﻭﻳﻘﺪﹼ ﻡ ﳍﺬﺍ ﺍﻟﻜﻴﺎﻥ ﺍﻟﻌﻠﻴﻞ ﺍﳌﻜﻠﻮﻡ ﺑﴬﺑﺎﺕ‬
‫ﻣﺮﻫﻢ ﺷﻔﺎﺋﻪ ﻣﻨﻘﺬ ﹰﺍ ﺇﻳﺎﻩ ﻣﻦ ﺗﻠﻚ ﺍﳉﺮﻭﺡ ﻭﺍﻟﴩﻭﺥ‪ ،‬ﻭﻗﺪ ﺃﺛﺒﺘﻨﺎ ﰲ ﺭﺳﺎﺋﻞ ﻋﺪﺓ‬
‫ﹶ‬ ‫ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻔﺮﺍﻕ‪،‬‬
‫ﺑﺄﻥ ﺍﻹﻳﲈﻥ ﳞﺐ ﺷﻔﺎ ﹰﺀ ﺣﻘﻴﻘﻴ ﹰﺎ‪ ،‬ﻭﺗﺠﻨﺒ ﹰﺎ ﻟﻺﻃﺎﻟﺔ ﺃﻭﺟﺰ ﻗﻮﱄ ﺑﲈ ﻳﺄﰐ‪:‬‬
‫ﺗﺄﺛﻴﺮﻩ ﺑﺄﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ ﻭﻣﺮﺍﻋﺎﺓ ﺗﻨﻔﻴﺬﻫﺎ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﺍﻹﻧﺴﺎﻥ‬ ‫ﱠ‬
‫ﺇﻥ ﻋﻼﺝ ﺍﻹﻳﲈﻥ ﻳﺘﺒﲔ ﹸ‬
‫ﺇﻟﻴﻬﺎ ﺳﺒﻴﻼﹰ‪ ،‬ﻭﺇﻥ ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﺴﻔﺎﻫﺔ ﻭﻫﻮ￯ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻠﻬﻮ ﻏﲑ ﺍﳌﴩﻭﻉ ﻳﺒﻄﻞ ﻣﻔﻌﻮﻝ ﺫﻟﻚ‬
‫ﺩﺍﺑﺮ ﺍﻻﺷﺘﻬﺎﺀ‪ ،‬ﻭﻳﻤﻨﻊ ﻭﻟﻮﺝ ﺍﻟﻠﺬﺍﺕ‬
‫ﺍﻟﻌﻼﺝ ﻭﺗﺄﺛﲑﻩ‪ .‬ﻓﲈ ﺩﺍﻡ ﺍﳌﺮﺽ ﻳﺰﻳﻞ ﺍﻟﻐﺸﺎﻭﺓﹶ‪ ،‬ﻭﻳﻘﻄﻊ ﹶ‬
‫ﻏﲑ ﺍﳌﴩﻭﻋﺔ‪ ،‬ﻓﺎﺳﺘﻔﻴﺪﻭﺍ ﻣﻨﻪ ﻭﺍﺳﺘﻌﻤﻠﻮﺍ ﻋﻼﺝ ﺍﻹﻳﲈﻥ ﺍﳊﻘﻴﻘﻲ ﻭﺃﻧﻮﺍﺭﻩ ﺍﻟﻘﺪﺳﻴﺔ ﺑﺎﻟﺘﻮﺑﺔ‬
‫ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺮﺟﺎﺀ‪ ..‬ﻣﻨﺤﻜﻢ ﺍﳊﻖ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺍﻟﺸﻔﺎﺀ ﻭﺟﻌﻞ ﻣﻦ ﺃﻣﺮﺍﺿﻜﻢ‬
‫ﹸﻣﻜﹶﻔﺮﺍﺕ ﻟﻠﺬﻧﻮﺏ‪ ..‬ﺁﻣﲔ‪ ..‬ﺁﻣﲔ‪ ..‬ﺁﻣﲔ‪.‬‬

‫﴿ ‪ÍÌËÊÉÈÇÆÅÄÃÂÁÀ‬‬
‫‪﴾ ÒÑÐÏÎ‬‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬
‫ﻃﺐ ﺍﻟﻘﻠﻮﺏ ﻭﺩﻭﺍﺋﻬﺎ‪،‬‬ ‫ﺍﻟ ﹼﻠﻬﻢ ﹼ‬
‫ﺻﻞ ﻋﲆ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‪ ،‬ﱢ‬
‫ﻭﻋﺎﻓﻴﺔ ﺍﻷﺑﺪﺍﻥ ﻭﺷﻔﺎﺋﻬﺎ‪ ،‬ﻭﻧﻮﺭ ﺍﻷﺑﺼﺎﺭ ﻭﺿﻴﺎﺋﻬﺎ‪ ،‬ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﻭﺳﻠﻢ‪.‬‬

‫ﺫﻳﻞ ﺍﻟﻠﻤﻌﺔ ﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﻌﴩﻳﻦ‬

‫ﻭﻫﻮ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﺴﺎﺑﻊ ﻋﴩ« ﹸﺃﺩﺭﺝ ﺿﻤﻦ »ﺍﳌﻜﺘﻮﺑﺎﺕ«‪.‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫»ﺭﺳﺎﻟﺔ ﺍﻟﺸﻴﻮﺥ«‬
‫ﻭﺿﻴﺎﺀ ﹴ‬
‫ﺗﺴﻞ«‬ ‫ﹴ‬
‫ﺭﺟﺎﺀ‬ ‫ﻧﻮﺭ‬
‫»ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺳﺘﺔ ﻭﻋﴩﻳﻦ ﹶ‬
‫)‪(١‬‬
‫ﹶ‬
‫ﺗﻨﺒﻴﻪ‬
‫ﺇﻥ ﺍﻟﺴﺒﺐ ﺍﻟﺬﻱ ﺩﻋﺎﲏ ﺇﱃ ﺗﺴﺠﻴﻞ ﻣﺎ ﻛﻨﺖ ﹸﺃﻋﺎﻧﻴﻪ ﻣﻦ ﺁﻻ ﹴﻡ ﻣﻌﻨﻮﻳﺔ ﰲ ﻣﺴﺘﻬﻞ ﻛﻞ ﺭﺟﺎﺀ‬ ‫ﱠ‬
‫ﺍﻷﻟﻢ ﺃﻳﻀ ﹰﺎ‪ ،‬ﺇﻧﲈ ﻫﻮ ﻟﺒﻴﺎﻥ ﻣﺪ￯ ﻗﻮﺓ ﻣﻔﻌﻮﻝ ﺍﻟﻌﻼﺝ ﺍﻟﻮﺍﺭﺩ‬
‫ﹶ‬ ‫ﺑﺄﺳﻠﻮﺏ ﻣﺆﺛﺮ ﺟﺪ ﹰﺍ ﺇﱃ ﺣﺪﱟ ﻳﺜﲑ ﻓﻴﻜﻢ‬
‫ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻭﺷﺪﺓ ﺗﺄﺛﲑﻩ ﺍﳋﺎﺭﻕ‪.‬‬
‫ﺗﺨﺺ ﺍﻟﺸﻴﻮﺥ ﱂ ﲢﺎﻓﻆ ﻋﲆ ﺣﺴﻦ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﻭﲨﺎﻝ ﺍﻹﻓﺎﺩﺓ ﻟﻌﺪﺓ‬
‫ﹼ‬ ‫ﺑﻴﺪ ﺃﻥ ﻫﺬﻩ »ﺍﻟﻠﻤﻌﺔ« ﺍﻟﺘﻲ‬
‫ﺃﺳﺒﺎﺏ‪:‬‬
‫ﻋﺒﺮ ﺍﳋﻴﺎﻝ ﺇﱃ ﺗﻠﻚ‬
‫ﺃﻭﳍﺎ‪ :‬ﻷﳖﺎ ﲣﺺ ﺃﺣﺪﺍﺙ ﺣﻴﺎﰐ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻭﻗﺎﺋ ﹶﻌﻬﺎ‪ ،‬ﻓﺎﻟﺬﻫﺎﺏ ﹶ‬
‫ﺍﻷﺯﻣﻨﺔ‪ ،‬ﻭﻣﻌﺎﻳﺸﺔ ﺃﺣﺪﺍﺛﻬﺎ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺗﻨﺎﻭﳍﺎ ﺑﺎﻟﻜﺘﺎﺑﺔ ﺑﺘﻠﻚ ﺍﳊﺎﻟﺔ‪ ،‬ﺳ ﹼﺒﺐ ﻋﺪﻡ ﺍﳌﺤﺎﻓﻈﺔ ﻋﲆ‬
‫ﺍﻻﻧﺘﻈﺎﻡ ﰲ ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﻌﺒﲑ‪.‬‬
‫ﺍﻟﺒﻴﺎﻥ ﳾﺀ ﻣﻦ ﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﱠ‬
‫ﻷﻥ ﺍﻟﻜﺘﺎﺑﺔ ﻛﺎﻧﺖ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‪ ،‬ﺣﻴﺚ‬ ‫ﹶ‬ ‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﺍﻋﱰ￯‬
‫ﹴ‬ ‫ﹴ‬
‫ﺑﺘﻌﺐ ﻭﺇﳖﺎﻙ ﺷﺪﻳﺪﻳﻦ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺍﻻﺿﻄﺮﺍﺭ ﺇﱃ ﺍﻹﴎﺍﻉ ﰲ ﺍﻟﻜﺘﺎﺑﺔ‪.‬‬ ‫ﻛﻨﺖ ﹶﺃﺷﻌﺮ ﺣﻴﻨﻬﺎ‬
‫ﺛﺎﻟﺜﻬﺎ‪ :‬ﱂ ﻳﻜﻦ ﻟﺪﻳﻨﺎ ﻣﺘﺴﻊ ﻣﻦ ﺍﻟﻮﻗﺖ ﻟﻠﻘﻴﺎﻡ ﺑﺎﻟﺘﺼﺤﻴﺢ ﺍﻟﻜﺎﻣﻞ؛ ﻓﺎﻟﻜﺎﺗﺐ ﺍﻟﺬﻱ ﻛﺎﻥ‬
‫ﹶ‬
‫ﺍﻟﻤﻀﻤﻮﻥ ﺍﻟﺘﻨﺎﺳﻖ‬ ‫ﻣﺮﻫﻘ ﹰﺎ ﺑﺸﺆﻭﻥ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻭﻛﺜﻴﺮ ﹰﺍ ﻣﺎ ﻛﺎﻥ ﻳﻌﺘﺬﺭ ﻋﻦ ﺍﳊﻀﻮﺭ ﳑﺎ ﺃﻓﻘﺪ‬
‫ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫)‪ (١‬ﻛﺘﺐ ﺍﳌﺆﻟﻒ ﺭﲪﻪ ﺍﷲ ﺍﳍﺎﻣﺶ ﺍﻵﰐ ﻋﲆ ﻧﺴﺨﺔ ﺧﻄﻴﺔ ﻣﺼﺤﺤﺔ ﻣﻦ ﻗﺒﻠﻪ‪ :‬ﱠ‬
‫ﺇﻥ ﺑﻘﻴﺔ ﺍﻟﺮﺟﺎﻳﺎ )ﺃﻱ ﻣﻦ ﺍﻟﺮﺟﺎﺀ ﺍﻟﺮﺍﺑﻊ ﻋﴩ‬
‫ﺇﱃ ﺍﻟﺮﺟﺎﺀ ﺍﻟﺴﺎﺩﺱ ﻭﺍﻟﻌﴩﻳﻦ( ﱂ ﺗﻜﺘﺐ ﻟﻮﻗﻮﻉ ﺍﳌﺼﻴﺒﺔ ﺍﳌﻌﺮﻭﻓﺔ )ﺳﺠﻦ ﺍﺳﻜﻲ ﺷﻬﺮ(‪ .‬ﻭﻟﻔﻮﺍﺕ ﺃﻭﺍﳖﺎ ﻇﻠﺖ ﻫﺬﻩ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﻧﺎﻗﺼﺔ‪.‬‬
‫‪٣١٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺭﺍﺑﻌﻬﺎ‪ :‬ﱂ ﻧﺴﺘﻄﻊ ﹼﺇﻻ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﻟﺘﺼﺤﻴﺤﺎﺕ ﻭﺍﻟﺘﻌﺪﻳﻼﺕ ﺍﻟﻌﺎﺑﺮﺓ ﺩﻭﻥ ﺍﻟﺘﻮﻏﻞ ﰲ ﺃﻋﲈﻕ‬
‫ﺃﻥ ﺭﺍﻓﻖ ﺍﳌﻮﺿﻮﻉ ﳾ ﹲﺀ ﻣﻦ‬ ‫ﹴ‬
‫ﻭﻧﺼﺐ ﻋﻘﺐ ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻓﻼ ﺟﺮﻡ ﹾ‬ ‫ﻧﺤﺲ ﺑﻪ ﻣﻦ ﹴ‬
‫ﺗﻌﺐ‬ ‫ﺍﳌﻌﺎﲏ؛ ﳌﺎ ﻛﻨﺎ ﹼ‬
‫ﺍﻟﺘﻘﺼﲑ ﰲ ﺍﻟﺘﻌﺒﲑ ﻭﺍﻷﺩﺍﺀ‪.‬‬
‫ﻟﺬﺍ ﳖﻴﺐ ﺑﺎﻟﺸﻴﻮﺥ ﺍﻟﻜﺮﺍﻡ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺑﻌﲔ ﺍﻟﺼﻔﺢ ﻭﺍﻟﺴﲈﺡ ﺇﱃ ﻗﺼﻮﺭﻱ ﰲ ﺍﻷﺩﺍﺀ‪ ،‬ﻭﺃﻥ‬
‫ﳚﻌﻠﻮﲏ ﺿﻤﻦ ﺩﻋﻮﺍﲥﻢ ﻋﻨﺪﻣﺎ ﻳﺮﻓﻌﻮﻥ ﺃﻛﹼﻔﻬﻢ ﻣﺘﴬﻋﲔ ﺇﱃ ﺍﷲ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺬﻱ ﻻ ﻳﺮ ﹼﺩ ﺩﻋﻮﺍﺕ‬
‫ﺍﻟﺸﻴﻮﺥ ﺍﻟﻄﻴﺒﲔ‪...‬‬

‫‬

‫﴿! * ‪0 / * - , + * ) * ' & % $ #‬‬

‫‪) ﴾< ; : 9 8 7 6 5 4 3 2 1‬ﻣﺮﻳﻢ‪.(٤-١ :‬‬

‫)ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺳﺘﺔ ﻭﻋﴩﻳﻦ ﺭﺟﺎﺀ(‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﻷﻭﻝ‬
‫ﻳﺎ ﻣﻦ ﺑﻠﻐﺘﻢ ﺳ ﹼﻦ ﺍﻟﻜﲈﻝ‪ ،‬ﺃﳞﺎ ﺍﻷﺧﻮﺓ ﺍﻟﺸﻴﻮﺥ ﺍﻷﻋﺰﺍﺀ‪ ،‬ﻭﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻷﺧﻮﺍﺕ ﺍﻟﻌﺠﺎﺋﺰ‬
‫ﻋﻠﻲ ﻣﻦ ﺃﺣﻮﺍﻝ‪ ،‬ﻭﻣﺎ ﻭﺟﺪﺗﻪ‬
‫ﻣﺮ ﹼ‬ ‫ﺍﳌﺤﱰﻣﺎﺕ! ﺇﻧﻨﻲ ﻣﺜ ﹸﻠﻜﻢ ﺷﻴﺦ ﻛﺒﲑ‪ ،‬ﺳﺄﻛﺘﺐ ﻟﻜﻢ ﹶ‬
‫ﺑﻌﺾ ﻣﺎ ﹼ‬
‫ﺑﲔ ﺣﲔ ﻭﺁﺧﺮ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻷﻣﻞ‪ ،‬ﻭﺑﻮﺍﺭﻕ ﺍﻟﺮﺟﺎﺀ ﰲ ﻋﻬﺪ ﺍﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﻟﻌﻠﻜﻢ ﺗﺸﺎﺭﻛﻮﻧﻨﻲ ﰲ‬
‫ﻋﻠﻲ ﻣﻦ‬ ‫ﺃﻧﻮﺍﺭ ﺍﻟﺴﻠﻮﺓ ﺍﳌﺸﻌﺔ ﻣﻦ ﺗﻠﻜﻢ ﺍﻟﺮﺟﺎﻳﺎ ﻭﺍﻵﻣﺎﻝ‪ .‬ﱠ‬
‫ﺇﻥ ﻣﺎ ﺭﺃﻳﺘﻪ ﻣﻦ ﺍﻟﻀﻴﺎﺀ‪ ،‬ﻭﻣﺎ ﻓﺘﺤﻪ ﺍﷲ ﹼ‬
‫ﺃﺑﻮﺍﺏ ﺍﻟﻨﻮﺭ ﻭﺍﻟﺮﺟﺎﺀ‪ ،‬ﺇﻧﲈ ﺷﺎﻫﺪﺗﹸﻪ ﺣﺴﺐ ﺍﺳﺘﻌﺪﺍﺩﻱ ﺍﻟﻨﺎﻗﺺ ﻭﻗﺎﺑﻠﻴﺎﰐ ﺍﳌﺸﻮﺷﺔ‪ ،‬ﻭﺳﺘﺠﻌﻞ‬
‫ﺃﺳﻄﻊ ﻭﺃﲠﺮ ﳑﺎ ﺭﺃﻳﺘﻪ‪ ،‬ﻭﺫﻟﻜﻢ ﺍﻟﺮﺟﺎﺀ‬
‫ﹶ‬ ‫ﺍﺳﺘﻌﺪﺍﺩﺍﺗﻜﻢ ﺍﳋﺎﻟﺼﺔ ﺍﻟﺼﺎﻓﻴﺔ ‪-‬ﺑﺈﺫﻥ ﺍﷲ‪ -‬ﺫﻟﻚ ﺍﻟﻀﻴﺎﺀ‬
‫ﺃﻗﻮ￯ ﻭﺃﻣﺘﻦ ﳑﺎ ﻭﺟﺪﺗﻪ‪.‬‬
‫ﺃﻥ ﻣﻨﺒﻊ ﻣﺎ ﺳﻨﺬﻛﺮﻩ ﻣﻦ ﺍﻷﺿﻮﺍﺀ ﻭﻣﺼﺪﺭ ﻣﺎ ﺳﻨﻮﺭﺩﻩ ﻣﻦ ﺍﻟﺮﺟﺎﻳﺎ ﻣﺎ ﻫﻮ ﹼﺇﻻ‬
‫ﻭﻻ ﺭﻳﺐ ﹼ‬
‫»ﺍﻹﻳﲈﻥ«‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣١٤‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﲏ‬
‫ﺣﻴﻨﲈ ﺷﺎﺭﻓﺖ ﻋﲆ ﺍﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﻭﰲ ﺃﺣﺪ ﺃﻳﺎﻡ ﺍﳋﺮﻳﻒ‪ ،‬ﻭﰲ ﻭﻗﺖ ﺍﻟﻌﴫ‪ ،‬ﻧﻈﺮﺕ ﺇﱃ‬
‫ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻓﻮﻕ ﺫﺭﻭﺓ ﺟﺒﻞ‪ ،‬ﻓﺸﻌﺮﺕ ﻓﺠﺄﺓ ﺣﺎﻟﺔ ﰲ ﻏﺎﻳﺔ ﺍﻟﺮﻗﺔ ﻭﺍﳊﺰﻥ ﻣﻊ ﻇﻼﻡ ﻳﻜﺘﻨﻔﻬﺎ‪،‬‬
‫ﻭﺍﻟﻨﻬﺎﺭ ﻗﺪ ﻏﺪﺍ ﺷﻴﺨ ﹰﺎ‪ ،‬ﻭﺍﻟﺴﻨ ﹸﺔ ﻗﺪ‬
‫ﹸ‬ ‫ﺗﺪﺏ ﰲ ﺃﻋﲈﻗﻲ‪ ..‬ﺭﺃﻳﺖ ﻧﻔﴘ‪ :‬ﺃﻧﻨﻲ ﺑﻠﻐﺖ ﻣﻦ ﺍﻟﻌﻤﺮ ﻋﺘﻴ ﹰﺎ‪،‬‬
‫ﻫﺰ ﹰﺍ ﻋﻨﻴﻔ ﹰﺎ‪ .‬ﻓﻠﻘﺪ ﺩﻧﺎ‬
‫ﻓﻬﺰﲏ ﻫﺬﺍ ﺍﳍﺮﻡ ﺍﻟﺬﻱ ﻳﻐﺸﻰ ﻛﻞ ﳾﺀ ﺣﻮﱄ ﹼ‬ ‫ﺍﻛﺘﻬﻠﺖ‪ ،‬ﻭﺍﻟﺪﻧﻴﺎ ﻗﺪ ﻫﺮﻣﺖ‪ ..‬ﹼ‬
‫ﺃﻭﺍﻥ ﻓﺮﺍﻕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻭﺷﻚ ﺃﻭﺍﻥ ﻓﺮﺍﻕ ﺍﻷﺣﺒﺎﺏ ﺃﻥ ﹼ‬
‫ﻳﺤﻞ‪ ..‬ﻭﺑﻴﻨﲈ ﺃﲤﻠﻤﻞ ﻳﺎﺋﺴ ﹰﺎ ﺣﺰﻳﻨ ﹰﺎ ﺇﺫﺍ ﺑﺎﻟﺮﲪﺔ‬ ‫ﹸ‬
‫ﹶ‬
‫ﺍﻟﺤﺰﻥ ﺍﳌﺆﱂ ﺇﱃ ﻓﺮﺣﺔ ﻗﻠﺒﻴﺔ ﻣﴩﻗﺔ‪ ،‬ﻭﺑﺪﹼ ﻝ ﺫﻟﻚ‬ ‫ﺍﻹﳍﻴﺔ ﺗﻨﻜﺸﻒ ﺃﻣﺎﻣﻲ ﺍﻧﻜﺸﺎﻓ ﹰﺎ ﹼ‬
‫ﺣﻮﻝ ﺫﻟﻚ‬
‫ﺍﻟﻔﺮﺍﻕ ﺍﳌﺆﱂ ﻟﻸﺣﺒﺎﺏ ﺇﱃ ﻋﺰﺍﺀ ﻳﴤﺀ ﺟﻨﺒﺎﺕ ﺍﻟﻨﻔﺲ ﻛﻠﻬﺎ‪.‬‬
‫ﻭﻳﻌﺮﻓﻬﺎ‬ ‫ﻧﻌﻢ ﻳﺎ ﺃﻣﺜﺎﱄ ﻣﻦ ﺍﻟﺸﻴﻮﺥ! ﱠ‬
‫ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺍﻟﺬﻱ ﻳﻘﺪﹼ ﻡ ﺫﺍﺗﻪ ﺍﳉﻠﻴﻠﺔ ﺇﻟﻴﻨﺎ‪ ،‬ﹼ‬
‫ﻟﻨﺎ ﰲ ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ ﻣﻮﺿﻊ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺑﺼﻔﺔ »ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ«‪ ..‬ﻭﺍﻟﺬﻱ ﻳﺮﺳﻞ ﺭﲪﺘﻪ‬
‫ﺑﲈ ﻳﺴﺒﻎ ﻋﲆ ﻭﺟﻪ ﺍﻷﺭﺽ ﺩﻭﻣ ﹰﺎ ﻣﻦ ﺍﻟﻨﱢ ﹶﻌﻢ‪ ،‬ﻣﺪﺩ ﹰﺍ ﻭﻋﻮﻧ ﹰﺎ ﳌﻦ ﺍﺳﱰﲪﻪ ﻣﻦ ﺫﻭﻱ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻳﺒﻌﺚ ﲠﺪﺍﻳﺎﻩ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﻴﻐﻤﺮ ﺍﻟﺮﺑﻴﻊ ﻛﻞ ﺳﻨﺔ ﺑﻨﹺ ﹶﻌﻢ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﴡ‪ ،‬ﻳﺒﻌﺜﻬﺎ ﺇﻟﻴﻨﺎ ﻧﺤﻦ‬
‫ﻈﻬﺮ ﹰﺍ ﲠﺎ ﺑﺠﻼﺀ ﲡﻠﻴﺎﺕ ﺭﲪﺘﻪ ﺍﻟﻌﻤﻴﻤﺔ‪ ،‬ﻭﻓﻖ ﻣﺮﺍﺗﺐ ﺍﻟﻀﻌﻒ ﻭﺩﺭﺟﺎﺕ‬ ‫ﺍﳌﺤﺘﺎﺟﲔ ﺇﱃ ﺍﻟﺮﺯﻕ‪ ،‬ﹸﻣ ﹺ‬
‫ﻼ ﰲ ﻋﻬﺪ ﺷﻴﺨﻮﺧﺘﻨﺎ‬ ‫ﺍﻟﻌﺠﺰ ﺍﻟﻜﺎﻣﻨﺔ ﻓﻴﻨﺎ‪ .‬ﻓﺮﲪﺔ ﺧﺎﻟﻘﻨﺎ ﺍﻟﺮﺣﻴﻢ ﻫﺬﻩ ﺃﻋﻈﻢ ﺭﺟﺎ ﹰﺀ‪ ،‬ﻭﺃﻛﱪ ﺃﻣ ﹰ‬
‫ﻫﺬﻩ‪ ،‬ﺑﻞ ﻫﻲ ﺃﺳﻄﻊ ﻧﻮﺭ ﹰﺍ ﻟﻨﺎ‪.‬‬
‫ﱠ‬
‫ﺇﻥ ﺇﺩﺭﺍﻙ ﺗﻠﻚ ﺍﻟﺮﲪﺔ ﻭﺍﻟﻈﻔﺮ ﲠﺎ‪ ،‬ﺇﻧﲈ ﻳﻜﻮﻥ ﺑﺎﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺫﻟﻚ »ﺍﻟﺮﲪﻦ« ﺑﺎﻹﻳﲈﻥ‪،‬‬
‫ﻭﺑﺎﻟﻄﺎﻋﺔ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺑﺄﺩﺍﺀ ﺍﻟﻔﺮﺍﺋﺾ ﻭﺍﻟﻮﺍﺟﺒﺎﺕ‪.‬‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﻟﺚ‬
‫ﺃﻓﻘﺖ ﻋﲆ ﺻﺒﺢ ﺍﳌﺸﻴﺐ‪ ،‬ﻣﻦ ﻧﻮﻡ ﻟﻴﻞ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﻧﻈﺮﺕ ﺇﱃ ﻧﻔﴘ ﻣﺘﺄﻣ ﹰ‬
‫ﻼ ﻓﻴﻬﺎ‪،‬‬ ‫ﹸ‬ ‫ﺣﻴﻨﲈ‬
‫ﻋﻞ ﺇﱃ ﺳﻮﺍﺀ ﺍﻟﻘﱪ‪ ،‬ﻣﺜﻠﲈ ﻭﺻﻔﻬﺎ ﻧﻴﺎﺯﻱ ﺍﳌﴫﻱ)*(‪:‬‬ ‫ﻓﻮﺟﺪﲥﺎ ﻛﺄﳖﺎ ﺗﻨﺤﺪﺭ ﻧﺰﻭﻻﹰ ﻣﻦ ﹴ‬
‫‪    ‬‬ ‫‪   ‬‬ ‫‪    ‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬
‫‪          ‬‬ ‫‪‬‬
‫‪‬‬ ‫‪       ‬‬
‫ﻓﺠﺴﻤﻲ ﺍﻟﺬﻱ ﻫﻮ ﻣﺄﻭ￯ ﺭﻭﺣﻲ‪ ،‬ﺑﺪﺃ ﻳﺘﺪﺍﻋﻰ ﻭﻳﺘﺴﺎﻗﻂ ﺣﺠﺮ ﹰﺍ ﺇﺛﺮ ﺣﺠﺮ ﻋﲆ ﹼ‬
‫ﻣﺮ ﺍﻷﻳﺎﻡ‪..‬‬
‫ﻓﻲ ﺷﻌﻮﺭ‬ ‫ﻓﺪﺏ ﹼ‬‫ﻭﺁﻣﺎﱄ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﺸﺪﹼ ﲏ ﺑﻘﻮﺓ ﺇﱃ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺑﺪﺃﺕ ﺃﻭﺛﺎ ﹸﻗﻬﺎ ﺗﻨﻔﺼﻢ ﻭﺗﻨﻘﻄﻊ‪ .‬ﹼ‬
‫‪٣١٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﹸ‬
‫ﺃﺑﺤﺚ ﻋﻦ ﺿﲈﺩ ﳍﺬﺍ ﺍﳉﺮﺡ‬ ‫ﻓﺄﺧﺬﺕ‬
‫ﹸ‬ ‫ﺑﺪﻧﻮ ﻭﻗﺖ ﻣﻔﺎﺭﻗﺔ ﻣﻦ ﻻ ﳛﴡ ﻣﻦ ﺍﻷﺣﺒﺔ ﻭﺍﻷﺻﺪﻗﺎﺀ‪،‬‬
‫ﺍﳌﻌﻨﻮﻱ ﺍﻟﻐﺎﺋﺮ‪ ،‬ﺍﻟﺬﻱ ﻻ ﹸﻳﺮﺟﻰ ﻟﻪ ﺩﻭﺍﺀ ﻧﺎﺟﻊ ﻛﲈ ﻳﺒﺪﻭ!‪ .‬ﱂ ﺃﺳﺘﻄﻊ ﺃﻥ ﺃﻋﺜﺮ ﻟﻪ ﻋﲆ ﻋﻼﺝ‪ ،‬ﻓﻘﻠﺖ‬
‫ﺃﻳﻀ ﹰﺎ ﻛﲈ ﻗﺎﻝ ﻧﻴﺎﺯﻱ ﺍﳌﴫﻱ‪:‬‬
‫‪‬‬ ‫‪‬‬
‫‪        ‬‬ ‫‪        ‬‬
‫‪‬‬
‫‪‬‬ ‫‪‬‬ ‫‪  ‬‬
‫‪       ‬‬
‫‪   ‬‬
‫‪‬‬ ‫‪      ‬‬
‫‪‬‬
‫‪ ‬‬ ‫‪ ‬‬
‫ﻭﺑﻴﻨﲈ ﻛﻨﺖ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺇﺫﺍ ﺑﻨﻮﺭ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﺍﻟﺬﻱ ﻫﻮ ﺭﲪﺔ ﺍﷲ ﻋﲆ ﺍﻟﻌﺎﳌﲔ‪،‬‬
‫ﻭﻣﺜﺎ ﹸﻟﻬﺎ ﺍﻟﺬﻱ ﻳﻌ ﹼﺒﺮ ﻋﻨﻬﺎ‪ ،‬ﻭﺍﻟﺪﺍﻋﻲ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﻟﻨﺎﻃﻖ ﲠﺎ‪ ،‬ﻭﺇﺫﺍ ﺑﺸﻔﺎﻋﺘﻪ‪ ،‬ﻭﺑﲈ ﺃﺗﺎﻩ ﻣﻦ ﻫﺪﻳﺔ ﺍﳍﺪﺍﻳﺔ‬
‫ﺇﱃ ﺍﻟﺒﴩﻳﺔ‪ ،‬ﻳﺼﺒﺢ ﺑﻠﺴﻤ ﹰﺎ ﺷﺎﻓﻴ ﹰﺎ‪ ،‬ﻭﺩﻭﺍ ﹰﺀ ﻧﺎﺟﻌ ﹰﺎ ﻟﺬﻟﻚ ﺍﻟﺪﺍﺀ ﺍﻟﻮﺧﻴﻢ ﺍﻟﺬﻱ ﻇﻨﻨﺘﻪ ﺑﻼ ﺩﻭﺍﺀ‪ ،‬ﻭﻳﺒﺪﻝ‬
‫ﺫﻟﻚ ﺍﻟﻴﺄﺱ ﺍﻟﻘﺎﺗﻢ ﺍﻟﺬﻱ ﺃﺣﺎﻃﻨﻲ ﺇﱃ ﻧﻮﺭ ﺍﻟﺮﺟﺎﺀ ﺍﻟﺴﺎﻃﻊ‪.‬‬
‫ﺃﺟﻞ‪ ،‬ﺃﳞﺎ ﺍﻟﺸﻴﻮﺥ ﻭﺃﻳﺘﻬﺎ ﺍﻟﻌﺠﺎﺋﺰ ﺍﳌﻮﻗﺮﻭﻥ‪ ،‬ﻭﻳﺎ ﻣﻦ ﺗﺸﻌﺮﻭﻥ ﻛﻠﻜﻢ ﺑﺎﻟﺸﻴﺨﻮﺧﺔ ﻣﺜﲇ!‪.‬‬
‫ﺇﻧﻨﺎ ﺭﺍﺣﻠﻮﻥ ﻭﻻ ﻣﻨﺎﺹ ﻣﻦ ﺫﻟﻚ‪ ..‬ﻭﻟﻦ ﹸﻳﺴﻤﺢ ﻟﻨﺎ ﺑﺎﳌﻜﻮﺙ ﻫﻨﺎ ﺑﻤﺨﺎﺩﻋﺔ ﺍﻟﻨﻔﺲ ﻭﺇﻏﲈﺽ‬
‫ﺍﻟﻌﲔ‪ ،‬ﻓﻨﺤﻦ ﻣﺴﺎﻗﻮﻥ ﺇﱃ ﺍﳌﺼﲑ ﺍﳌﺤﺘﻮﻡ‪ .‬ﻭﻟﻜﻦ ﻋﺎﱂ ﺍﻟﱪﺯﺥ‪ ،‬ﻟﻴﺲ ﻫﻮ ﻛﲈ ﻳﱰﺍﺀ￯ ﻟﻨﺎ ﺑﻈﻠﲈﺕ‬
‫ﻳﺼﻮﺭﻩ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻓﻠﻴﺲ ﻫﻮ ﺑﻌﺎﱂ ﺍﻟﻔﺮﺍﻕ‪ ،‬ﻭﻻ ﺑﻌﺎﱂ‬
‫ﺍﻷﻭﻫﺎﻡ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻟﻐﻔﻠﺔ‪ ،‬ﻭﺑﲈ ﻗﺪ ﹼ‬
‫ﺣﺒﻴﺐ ﺭﺏ‬
‫ﹸ‬ ‫ﹼ‬
‫ﻭﺍﻷﺧﻼﺀ‪ ،‬ﻭﰲ ﻃﻠﻴﻌﺘﻬﻢ‬ ‫ﻣﻈﻠﻢ‪ ،‬ﺑﻞ ﻫﻮ ﳎﻤﻊ ﺍﻷﺣﺒﺎﺏ‪ ،‬ﻭﻋﺎﱂ ﺍﻟﻠﻘﺎﺀ ﻣﻊ ﺍﻷﺣﺒﺔ‬
‫ﺍﻟﻌﺎﳌﲔ ﻭﺷﻔﻴﻌﻨﺎ ﻋﻨﺪﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻴﻪ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫ﺇﻥ ﹶﻣﻦ ﻫﻮ ﺳﻠﻄﺎﻥ ﺛﻼﺛﲈﺋﺔ ﻭﲬﺴﲔ ﻣﻠﻴﻮﻧ ﹰﺎ ﻣﻦ ﺍﻟﻨﺎﺱ ﰲ ﻛﻞ ﻋﴫ‪ ،‬ﻋﱪ ﺃﻟﻒ ﻭﺛﻼﺛﲈﺋﺔ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻭﲬﺴﲔ ﺳﻨﺔ ﻭﻫﻮ ﻣﺮ ﹼﺑﻲ ﺃﺭﻭﺍﺣﻬﻢ‪ ،‬ﻭﻣﺮﺷﺪﹸ ﻋﻘﻮﳍﻢ‪ ،‬ﻭﳏﺒﻮﺏ ﻗﻠﻮﲠﻢ‪ ،‬ﻭﺍﻟﺬﻱ ﹸﻳﺮﻓﻊ ﺇﱃ ﺻﺤﻴﻔﺔ‬
‫ﺣﺴﻨﺎﺗﻪ ﻳﻮﻣﻴ ﹰﺎ ﺃﻣﺜﺎﻝ ﻣﺎ ﻗﺪﻣﺖ ﺃﻣﺘﻪ ﻣﻦ ﺣﺴﻨﺎﺕ‪ ،‬ﺇﺫ »ﺍﻟﺴﺒﺐ ﻛﺎﻟﻔﺎﻋﻞ« ﻭﺍﻟﺬﻱ ﻫﻮ ﻣﺪﺍﺭ ﺍﳌﻘﺎﺻﺪ‬
‫ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﻭﳏﻮﺭ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻹﳍﻴﺔ ﺍﻟﺴﺎﻣﻴﺔ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺴﺒﺐ ﻟﺮﻗﻲ ﻗﻴﻤﺔ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﺗﺸﺮﻑ ﺍﻟﻌﺎﱂ ﺑﻪ »ﺃﻣﺘﻲ‪..‬‬
‫ﻭﺳﻤﻮﻫﺎ‪ ،‬ﺫﻟﻚ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ﷺ‪ ،‬ﻓﻜﲈ ﺃﻧﻪ ﻗﺎﻝ ﰲ ﺍﻟﺪﻗﺎﺋﻖ ﺍﻷﻭﱃ ﺍﻟﺘﻲ ﹼ‬
‫ﹼ‬
‫ﺃﻣﺘﻲ‪ «..‬ﻛﲈ ﻭﺭﺩ ﰲ ﺍﻟﺮﻭﺍﻳﺎﺕ ﺍﻟﺼﺤﻴﺤﺔ)‪ (١‬ﻭﺍﻟﻜﺸﻔﻴﺎﺕ ﺍﻟﺼﺎﺩﻗﺔ‪ ،‬ﻓﺈﻧﻪ ﷺ ﻳﻘﻮﻝ ﰲ ﺍﳌﺤﴩ ﺃﻳﻀ ﹰﺎ‪:‬‬
‫»ﺃﻣﺘﻲ‪ ..‬ﺃﻣﺘﻲ‪ «..‬ﻭﻳﺴﻌﻰ ﺑﺸﻔﺎﻋﺘﻪ ﺇﱃ ﺇﻣﺪﺍﺩ ﺃﻣﺘﻪ ﻭﺇﻏﺎﺛﺘﻬﺎ ﺑﺄﻋﻈﻢ ﺭﲪﺔ ﻭﺃﺳﲈﻫﺎ ﻭﺃﻗﺪﺳﻬﺎ ﻭﺃﻋﻼﻫﺎ‪،‬‬
‫ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﳉﻤﻮﻉ ﺍﻟﻌﻈﻴﻤﺔ‪» :‬ﻧﻔﴘ‪ ..‬ﻧﻔﴘ«‪ .‬ﻓﻨﺤﻦ ﺇﺫﻥ ﺫﺍﻫﺒﻮﻥ ﺇﱃ ﺍﻟﻌﺎﱂ‬ ‫ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﹼ‬

‫)‪ (١‬ﺗﻘﺪﻡ ﲣﺮﳚﻪ ﰲ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‪.‬‬

‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣١٦‬‬
‫ﺍﻟﺬﻱ ﺍﺭﲢﻞ ﺇﻟﻴﻪ ﻫﺬﺍ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺭﺍﺣﻠﻮﻥ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻟﺬﻱ ﺍﺳﺘﻨﺎﺭ ﺑﻨﻮﺭ ﺫﻟﻚ ﺍﻟﴪﺍﺝ ﺍﳌﻨﲑ ﻭﺑﻤﻦ‬
‫ﺣﻮﻟﻪ ﻣﻦ ﻧﺠﻮﻡ ﺍﻷﺻﻔﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﺬﻳﻦ ﻻ ﳛﴫﻫﻢ ﺍﻟﻌﺪ‪.‬‬
‫ﺍﻟﺴﻨﺔ ﺍﻟﴩﻳﻔﺔ ﳍﺬﺍ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﷺ ﻫﻮ ﺍﻟﺬﻱ ﻳﻘﻮﺩ ﺇﱃ ﺍﻻﻧﻀﻮﺍﺀ ﲢﺖ ﻟﻮﺍﺀ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﺗﺒﺎﻉ ﱡ‬
‫ﺷﻔﺎﻋﺘﻪ ﻭﺍﻻﻗﺘﺒﺎﺱ ﻣﻦ ﺃﻧﻮﺍﺭﻩ‪ ،‬ﻭﺍﻟﻨﺠﺎﺓ ﻣﻦ ﻇﻠﲈﺕ ﺍﻟﱪﺯﺥ‪.‬‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺮﺍﺑﻊ‬
‫ﻗﺪﻣﺎﻱ ﻋﺘﺒ ﹶﺔ ﺍﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﻛﺎﻧﺖ ﺻﺤﺘﻲ ﺍﳉﺴﺪﻳﺔ ﺍﻟﺘﻲ ﺗﺮﺧﻲ ﻋﻨﺎﻥ ﺍﻟﻐﻔﻠﺔ‬
‫ﹶ‬ ‫ﺣﻴﻨﲈ ﻭﻃﺄﺕ‬
‫ﻭﺗﻤﺪﹼ ﻫﺎ ﻗﺪ ﺍﻋﺘ ﹼﻠﺖ ﺃﻳﻀ ﹰﺎ ﻓﺎﺗﻔﻘﺖ ﺍﻟﺸﻴﺨﻮﺧ ﹸﺔ ﻭﺍﳌﺮﺽ ﻣﻌ ﹰﺎ ﻋﲆ ﺷﻦ ﺍﳍﺠﻮﻡ ﹼ‬
‫ﻋﻠﻲ‪ ،‬ﻭﻣﺎ ﺯﺍﻻ‬
‫ﻳﻜﻴﻼﻥ ﻋﲆ ﺭﺃﳼ ﺍﻟﴬﺑﺎﺕ ﺗﻠﻮ ﺍﻟﴬﺑﺎﺕ ﺣﺘﻰ ﺃﺫﻫﺒﺎ ﻧﻮﻡ ﺍﻟﻐﻔﻠﺔ ﻋﻨﹼﻲ‪ .‬ﻭﱂ ﻳﻜﻦ ﱄ ﺛﻤﺔ ﻣﺎ‬
‫ﺃﻥ ﻋﺼﺎﺭﺓ ﻋﻤﺮﻱ ﺍﻟﺬﻱ ﺃﺿﻌﺘﻪ ﺑﻐﻔﻠﺔ‬ ‫ﻓﻮﺟﺪﺕ ﱠ‬
‫ﹸ‬ ‫ﻳﺮﺑﻄﻨﻲ ﺑﺎﻟﺪﻧﻴﺎ ﻣﻦ ﻣﺎﻝ ﻭﺑﻨﲔ ﻭﻣﺎ ﺷﺎﲠﻬﲈ‪،‬‬
‫ﻓﺎﺳﺘﻐﺜﺖ ﺻﺎﺋﺤ ﹰﺎ ﻣﺜﻠﲈ ﺻﺎﺡ ﻧﻴﺎﺯﻱ ﺍﳌﴫﻱ‪:‬‬ ‫ﹸ‬ ‫ﺍﻟﺸﺒﺎﺏ‪ ،‬ﺇﻧﲈ ﻫﻲ ﺁﺛﺎﻡ ﻭﺫﻧﻮﺏ‪،‬‬
‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬
‫‪       ،       ‬‬
‫‪‬‬ ‫‪  ‬‬
‫‪ ‬‬
‫‪‬‬ ‫‪‬‬
‫‪‬‬ ‫‪،‬‬ ‫‪‬‬‫‪‬‬‫‪‬‬ ‫‪‬‬ ‫‪‬‬‫‪‬‬‫‪‬‬ ‫‪ ‬‬ ‫‪ ‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬
‫‪‬‬ ‫‪‬‬
‫‪     ‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪‬‬ ‫‪‬‬
‫‪        ‬‬
‫‪‬‬
‫‪ ‬‬
‫‪ ‬‬
‫‪‬‬ ‫‪‬‬ ‫‪ ‬‬ ‫‪‬‬
‫‪        ‬‬
‫‪       ‬‬
‫‪      ‬‬
‫‪  ‬‬
‫‪  ‬‬ ‫‪   ‬‬
‫‪!..  ‬‬
‫‪‬‬
‫ﻛﻨﺖ ﺣﻴﻨﻬﺎ ﰲ ﻏﺮﺑﺔ ﻣﻀﻨﻴﺔ‪ ،‬ﻓﺸﻌﺮﺕ ﺑﺤﺰﻥ ﻳﺎﺋﺲ‪ ،‬ﻭﺃﺳﻒ ﻧﺎﺩﻡ‪ ،‬ﻭﺣﴪﺓ ﻣﻠﺘﺎﻋﺔ ﻋﲆ‬
‫ﻣﺎ ﻓﺎﺕ ﻣﻦ ﺍﻟﻌﻤﺮ‪ .‬ﴏﺧﺖ ﻣﻦ ﺃﻋﲈﻗﻲ ﹶﺃﻃﻠﺐ ﺇﻣﺪﺍﺩ ﺍﻟﻌﻮﻥ‪ ،‬ﻭﺿﻴﺎﺀ ﺍﻟﺮﺟﺎﺀ‪ ..‬ﻭﺇﺫﺍ ﺑﺎﻟﻘﺮﺁﻥ‬
‫ﺑﺎﺏ ﺭﺟﺎﺀ ﻋﻈﻴﻢ‪ ،‬ﻭﻳﻤﻨﺤﻨﻲ ﻧﻮﺭ ﹰﺍ ﺳﺎﻃﻌ ﹰﺎ‬
‫ﺍﳊﻜﻴﻢ ﺍﳌﻌﺠﺰ ﺍﻟﺒﻴﺎﻥ ﻳﻤﺪﹼ ﲏ‪ ،‬ﻭﻳﺴﻌﻔﻨﻲ‪ ،‬ﻭﻳﻔﺘﺢ ﺃﻣﺎﻣﻲ ﹶ‬
‫‪٣١٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻣﻦ ﺍﻷﻣﻞ ﻭﺍﻟﺮﺟﺎﺀ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺰﻳﻞ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻳﺄﳼ‪ ،‬ﻭﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺒﺪﺩ ﺗﻠﻚ ﺍﻟﻈﻠﲈﺕ‬
‫ﺍﻟﻘﺎﲤﺔ ﻣﻦ ﺣﻮﱄ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺃﳞﺎ ﺍﻟﺸﻴﻮﺥ ﻭﺃﻳﺘﻬﺎ ﺍﻟﻌﺠﺎﺋﺰ ﺍﳌﺤﱰﻣﻮﻥ‪ ،‬ﻳﺎ ﹶﻣﻦ ﺑﺪﺃﺕ ﺃﻭﺛﺎﻕ ﺻﻠﺘﻬﻢ ﺑﺎﻻﻧﻔﺼﺎﻡ ﻋﻦ‬
‫ﻗﴫ‬ ‫ﺇﻥ ﺍﻟﺼﺎﻧﻊ ﺫﺍ ﺍﳉﻼﻝ ﺍﻟﺬﻱ ﺧﻠﻖ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﹶ‬
‫ﺃﻛﻤﻞ ﻣﺪﻳﻨﺔ ﻭﺃﻧﻈﻤﻬﺎ‪ ،‬ﺣﺘﻰ ﻛﺄﳖﺎ ﹲ‬ ‫ﺍﻟﺪﻧﻴﺎ ﻣﺜﲇ! ﱠ‬
‫ﻣﻨﻴﻒ‪ ،‬ﻫﻞ ﻳﻤﻜﻦ ﳍﺬﺍ ﺍﳋﺎﻟﻖ ﺍﻟﻜﺮﻳﻢ ﹼﺃﻻ ﻳﺘﻜﻠﻢ ﻣﻊ ﺃﺣ ﹼﺒﺎﺋﻪ ﻭﺃﻛﺮﻡ ﺿﻴﻮﻓﻪ ﰲ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﺃﻭ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﻘﴫ؟ ﻭﻫﻞ ﻳﻤﻜﻦ ﹼﺃﻻ ﻳﻘﺎﺑﻠﻬﻢ؟!!‬
‫ﻓﲈ ﺩﺍﻡ ﻗﺪ ﺧﻠﻖ ﻫﺬﺍ ﺍﻟﻘﴫ ﺍﻟﺸﺎﻣﺦ ﺑﻌﻠﻢ‪ ،‬ﻭﻧ ﹼﻈﻤﻪ ﺑﺈﺭﺍﺩﺓ‪ ،‬ﻭﺯ ﹼﻳﻨﻪ ﺑﺎﺧﺘﻴﺎﺭ‪ ،‬ﻓﻼﺑﺪ ﺃﻧﻪ‬
‫ﺃﻥ ﺍﻟﺒﺎﲏ ﻳﻌﻠﻢ‪ ،‬ﻓﺎﻟﻌﺎﱂ ﻳﺘﻜﻠﻢ‪ .‬ﻭﻣﺎ ﺩﺍﻡ ﻗﺪ ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻘﴫ ﺩﺍﺭ ﺿﻴﺎﻓﺔ ﲨﻴﻠﺔ‬ ‫ﻳﺘﻜﻠﻢ؛ ﺇﺫ ﻛﲈ ﱠ‬
‫ﻭﺻﺤﻒ ﻳﺒ ﹼﻴﻦ ﻓﻴﻬﺎ ﻣﺎ ﻳﺮﻳﺪﻩ ﻣﻨﺎ‪،‬‬
‫ﹲ‬ ‫ﻛﺘﺐ‬ ‫ﲠﻴﺠﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ ﻣﺘﺠﺮ ﹰﺍ ﺭﺍﺋﻌ ﹰﺎ‪ ،‬ﻓﻼﺑﺪ ﹾ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﹲ‬
‫ﻭﻳﻮﺿﺢ ﻋﻼﻗﺎﺗﻪ ﻣﻌﻨﺎ‪.‬‬
‫ﺃﻥ ﺃﻛﻤﻞ ﻛﺘﺎﺏ ﻣﻦ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﺍﳌﻘﺪﺳﺔ ﺍﻟﺘﻲ ﺃﻧـﺰﳍﺎ‪ ،‬ﺇﻧﲈ ﻫﻮ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ‬ ‫ﻭﻻ ﺷﻚ ﱠ‬
‫ﺇﻋﺠﺎﺯﻩ ﺑﺄﺭﺑﻌﲔ ﻭﺟﻬ ﹰﺎ ﻣﻦ ﻭﺟﻮﻩ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﻭﺍﻟﺬﻱ ﹸﻳﺘﲆ ﰲ ﻛﻞ ﺩﻗﻴﻘﺔ ﺑﺄﻟﺴﻨﺔ‬
‫ﹸ‬ ‫ﺍﳌﻌﺠﺰ‪ ،‬ﺍﻟﺬﻱ ﺛﺒﺖ‬
‫ﹴ‬
‫ﺣﺮﻑ ﻣﻦ‬ ‫ﻣﺎﺋﺔ ﻣﻠﻴﻮﻥ ﺷﺨﺺ ﰲ ﺍﻷﻗﻞ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻨﴩ ﺍﻟﻨﻮﺭ ﻭﳞﺪﻱ ﺍﻟﺴﺒﻴﻞ‪ .‬ﻭﺍﻟﺬﻱ ﰲ ﻛﻞ‬
‫ﺣﺮﻭﻓﻪ ﻋﴩ ﺣﺴﻨﺎﺕ‪ ،‬ﻭﻋﴩ ﻣﺜﻮﺑﺎﺕ ﰲ ﺍﻷﻗﻞ‪ ،‬ﻭﺃﺣﻴﺎﻧ ﹰﺎ ﻋﴩﺓ ﺁﻻﻑ ﺣﺴﻨﺔ‪ ،‬ﺑﻞ ﺛﻼﺛﲔ ﺃﻟﻒ‬
‫ﺣﺴﻨﺔ‪ ،‬ﻛﲈ ﰲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻤﻨﺢ ﻣﻦ ﺛﲈﺭ ﺍﳉﻨﺔ ﻭﻧﻮﺭ ﺍﻟﱪﺯﺥ ﻣﺎ ﺷﺎﺀ ﺍﷲ ﺃﻥ ﻳﻤﻨﺢ‪ .‬ﻓﻬﻞ ﰲ‬
‫ﺍﻟﻜﻮﻥ ﺃﲨﻊ ﻛﺘﺎﺏ ﻳﻨﺎﻇﺮﻩ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﻳﺪﹼ ﻋﻲ ﺫﻟﻚ ﺃﺣﺪ ﻗﻂ؟‬
‫ﻓﲈ ﺩﺍﻡ ﻫﺬﺍ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ ﻫﻮ ﻛﻼﻡ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﻫﻮ ﺃﻣﺮﻩ ﺍﻟﻤﺒ ﹼﻠﻎ ﺇﻟﻴﻨﺎ‪،‬‬
‫ﻭﻫﻮ ﻣﻨﺒﻊ ﺭﲪﺘﻪ ﺍﻟﺘﻲ ﻭﺳﻌﺖ ﻛﻞ ﳾﺀ‪ ،‬ﻭﻫﻮ ﺻﺎﺩﺭ ﻣﻦ ﺧﺎﻟﻖ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺫﻱ ﺍﳉﻼﻝ‪،‬‬
‫ﻣﻦ ﺟﻬﺔ ﺭﺑﻮﺑﻴﺘﻪ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﻋﻈﻤﺔ ﺃﻟﻮﻫﻴﺘﻪ‪ ،‬ﻭﻣﻦ ﺟﺎﻧﺐ ﺭﲪﺘﻪ ﺍﳌﺤﻴﻄﺔ ﺍﻟﻮﺍﺳﻌﺔ‪،‬‬
‫ﻭﻧﻮﺭ ﱢ‬
‫ﻟﻜﻞ ﻇﻼﻡ‪ ،‬ﻭﺭﺟﺎﺀ ﻟﻜﻞ ﻳﺄﺱ‪ ..‬ﻭﻣﺎ ﻣﻔﺘﺎﺡ‬ ‫ﻓﺎﺳﺘﻤﺴﻚ ﺑﻪ ﻭﺍﻋﺘﺼﻢ‪ ،‬ﻓﻔﻴﻪ ﺩﻭﺍ ﹲﺀ ﻟﻜﻞ ﺩﺍﺀ‪ ،‬ﹲ‬
‫ﻫﺬﻩ ﺍﳋﺰﻳﻨﺔ ﺍﻷﺑﺪﻳﺔ ﹼﺇﻻ ﺍﻹﻳﲈﻥ ﻭﺍﻟﺘﺴﻠﻴﻢ‪ ،‬ﻭﺍﻻﺳﺘﲈﻉ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻻﻧﻘﻴﺎﺩ ﻟﻪ‪ ،‬ﻭﺍﻻﺳﺘﻤﺘﺎﻉ ﺑﺘﻼﻭﺗﻪ‪.‬‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﳋﺎﻣﺲ‬
‫ﰲ ﺑﺪﺍﻳﺔ ﺷﻴﺨﻮﺧﺘﻲ ﻭﻣﺴﺘﻬﻠﻬﺎ‪ ،‬ﻭﺭﻏﺒﺔ ﻣﻨﹼﻰ ﰲ ﺍﻻﻧـﺰﻭﺍﺀ ﻭﺍﻻﻋﺘﺰﺍﻝ ﻋﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﺤ ﹶﺜﺖ‬
‫ﺭﻭﺣﻲ ﻋﻦ ﺭﺍﺣﺔ ﰲ ﺍﻟﻮﺣﺪﺓ ﻭﺍﻟﻌﺰﻟﺔ ﻋﲆ ﺗﻞ »ﻳﻮﺷﻊ« ﺍﳌﻄﻞ ﻋﲆ »ﺍﻟﺒﺴﻔﻮﺭ«‪ .‬ﻓﻠﲈ ﻛﻨﺖ ‪-‬ﺫﺍﺕ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣١٨‬‬
‫ﻳﻮﻡ‪ -‬ﹶﺃﴎﺡ ﺑﻨﻈﺮﻱ ﺇﱃ ﺍﻷﹸﻓﻖ ﻣﻦ ﻋﲆ ﺫﻟﻚ ﺍﻟﺘﻞ ﺍﳌﺮﺗﻔﻊ‪ ،‬ﺭﺃﻳﺖ ﺑﻨﺬﻳﺮ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻟﻮﺣ ﹰﺔ ﻣﻦ‬
‫ﻠﺖ ﺑﻨﻈﺮﻱ ﻣﻦ ﻗﻤﺔ ﺷﺠﺮﺓ ﻋﻤﺮﻱ‪ ،‬ﻣﻦ‬ ‫ﻟﻮﺣﺎﺕ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻔﺮﺍﻕ ﺗﺘﻘﻄﺮ ﹸﺣﺰﻧ ﹰﺎ ﹺ‬
‫ﻭﺭﻗ ﹰﺔ‪ ،‬ﺣﻴﺚ ﹸﺟ ﹸ‬
‫ﺍﻟﻐﺼﻦ ﺍﳋﺎﻣﺲ ﻭﺍﻷﺭﺑﻌﲔ ﻣﻨﻬﺎ‪ ،‬ﺇﱃ ﺃﻥ ﺍﻧﺘﻬﻴﺖ ﺇﱃ ﺃﻋﲈﻕ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺴﻔﲆ ﳊﻴﺎﰐ‪ ،‬ﻓﺮﺃﻳﺖ‬
‫ﺗﺤﺼﺮ ﻣﻦ ﺟﻨﺎﺋﺰ‬
‫ﺟﻨﺎﺋﺰ ﻻ ﹶ‬
‫ﹶ‬ ‫ﺃﻥ ﰲ ﻛﻞ ﻏﺼﻦ ﻣﻦ ﺗﻠﻚ ﺍﻷﻏﺼﺎﻥ ﺍﻟﻜﺎﺋﻨﺔ ﻫﻨﺎﻙ ﺿﻤﻦ ﻛﻞ ﺳﻨﺔ‪،‬‬
‫ﺃﺣﺒﺎﰊ ﻭﺃﺻﺪﻗﺎﺋﻲ ﻭﻛﻞ ﹶﻣﻦ ﻟﻪ ﻋﻼﻗﺔ ﻣﻌﻲ‪ .‬ﻓﺘﺄﺛﺮﺕ ﺑﺎﻟﻎ ﺍﻟﺘﺄﺛﺮ ﻣﻦ ﻓﺮﺍﻕ ﺍﻷﺣﺒﺎﺏ ﻭﺍﻓﱰﺍﻗﻬﻢ‪،‬‬
‫ﻼ‪:‬‬ ‫ﻭﺗﺮﻧﻤﺖ ﺑﺄﻧﲔ »ﻓﻀﻮﱄ ﺍﻟﺒﻐﺪﺍﺩﻱ«)*( ﻋﻨﺪ ﻣﻔﺎﺭﻗﺘﻪ ﺍﻷﺣﺒﺎﺏ ﻗﺎﺋ ﹰ‬
‫‪ ‬‬ ‫‪ ‬‬ ‫‪ ‬‬
‫‪         ‬‬ ‫‪    ‬‬
‫‪ ‬‬
‫ﺑﺤﺜﺖ ﻣﻦ ﺧﻼﻝ ﺗﻠﻚ ﺍﳊﴪﺍﺕ ﺍﻟﻐﺎﺋﺮﺓ ﻋﻦ ﺑﺎﺏ ﺭﺟﺎﺀ‪ ،‬ﻭﻋﻦ ﻧﺎﻓﺬﺓ ﻧﻮﺭ‪ ،‬ﹸﺃﺳ ﹼﻠﻰ‬ ‫ﹸ‬ ‫ﻟﻘﺪ‬
‫ﺑﻨﻮﺭ ﺑﺎﻫﺮ‪ .‬ﺇﻧﻪ ﻣﻨﺤﻨﻲ ﻧﻮﺭ ﹰﺍ ﻻ ﻳﻨﻄﻔﺊ ﺃﺑﺪ ﹰﺍ‪،‬‬ ‫ﲠﺎ ﻧﻔﴘ‪ .‬ﻓﺈﺫﺍ ﺑﻨﻮﺭ ﺍﻹﻳﲈﻥ ﺑﺎﻵﺧﺮﺓ ﻳﻐﻴﺜﻨﻲ ﻭﻳﻤﺪﹼ ﲏ ﹴ‬
‫ﻭﺭﺟﺎ ﹰﺀ ﻻ ﳜﻴﺐ ﻣﻄﻠﻘ ﹰﺎ‪.‬‬
‫ﺃﺟﻞ ﻳﺎ ﺇﺧﻮﺍﲏ ﺍﻟﺸﻴﻮﺥ ﻭﻳﺎ ﺃﺧﻮﺍﰐ ﺍﻟﻌﺠﺎﺋﺰ! ﻣﺎ ﺩﺍﻣﺖ ﺍﻵﺧﺮ ﹸﺓ ﻣﻮﺟﻮﺩﺓﹰ‪ ،‬ﻭﻣﺎ ﺩﺍﻣﺖ ﻫﻲ‬
‫ﺑﺎﻗﻴﺔ ﺧﺎﻟﺪﺓ‪ ،‬ﻭﻣﺎ ﺩﺍﻣﺖ ﻫﻲ ﺃﲨﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﺬﻱ ﺧﻠﻘﻨﺎ ﺣﻜﻴﻤ ﹰﺎ ﻭﺭﺣﻴﻤ ﹰﺎ؛ ﻓﲈ ﻋﻠﻴﻨﺎ ﺇﺫﻥ‬
‫ﺍﻟﻤﺸﺮﺑﺔ ﺑﺎﻹﻳﲈﻥ‬
‫ﹼ‬ ‫ﹼﺇﻻ ﻋﺪﻡ ﺍﻟﺸﻜﻮ￯ ﻣﻦ ﺍﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﺘﻀﺠﺮ ﻣﻨﻬﺎ؛ ﺫﻟﻚ ﻷﻥ ﺍﻟﺸﻴﺨﻮﺧﺔ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺍﳌﻮﺻﻠﺔ ﺇﱃ ﺳ ﹼﻦ ﺍﻟﻜﲈﻝ‪ ،‬ﻣﺎ ﻫﻲ ﹼﺇﻻ ﻋﻼﻣﺔ ﺍﻧﺘﻬﺎﺀ ﻭﺍﺟﺒﺎﺕ ﺍﳊﻴﺎﺓ ﻭﻭﻇﺎﺋﻔﻬﺎ‪ ،‬ﻭﺇﺷﺎﺭﺓ‬
‫ﺍﺭﲢﺎﻝ ﺇﱃ ﻋﺎﱂ ﺍﻟﺮﲪﺔ ﻟﻠﺨﻠﻮﺩ ﺇﱃ ﺍﻟﺮﺍﺣﺔ‪ .‬ﻓﻼﺑﺪﹼ ﺇﺫﻥ ﻣﻦ ﺍﻟﺮﺿﺎ ﲠﺎ ﺃﺷﺪﹼ ﺍﻟﺮﺿﺎ‪.‬‬
‫ﺇﻥ ﺇﺧﺒﺎﺭ ﻣﺎﺋﺔ ﻭﺃﺭﺑﻌﺔ ﻭﻋﴩﻳﻦ ﺃﻟﻔ ﹰﺎ ﻣﻦ ﺍﻟﻤﺼ ﹶﻄﻔﲔ ﺍﻷﺧﻴﺎﺭ ﻭﻫﻢ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻭﺍﳌﺮﺳﻠﻮﻥ)‪ (١‬ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ‪-‬ﻛﲈ ﻧﺺ ﻋﻠﻴﻪ ﺍﳊﺪﻳﺚ‪ -‬ﺇﺧﺒﺎﺭ ﹰﺍ ﺑﺎﻹﲨﺎﻉ ﻭﺍﻟﺘﻮﺍﺗﺮ‬
‫ﻣﺴﺘﻨﺪﻳﻦ ﺇﱃ ﺍﻟﺸﻬﻮﺩ ﻋﻨﺪ ﺑﻌﻀﻬﻢ ﻭﺇﱃ ﺣﻖ ﺍﻟﻴﻘﲔ ﻋﻨﺪ ﺁﺧﺮﻳﻦ‪ ،‬ﻋﻦ ﻭﺟﻮﺩ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‪،‬‬
‫ﻭﺇﻋﻼﳖﻢ ﺑﺎﻹﲨﺎﻉ ﺃﻥ ﺍﻟﻨﺎﺱ ﺳ ﹸﻴﺴﺎﻗﻮﻥ ﺇﻟﻴﻬﺎ‪ ،‬ﱠ‬
‫ﻭﺃﻥ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺳﻴﺄﰐ ﺑﺎﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ‬
‫ﺑﻼ ﺭﻳﺐ‪ ،‬ﻣﺜﻠﲈ ﻭﻋﺪ ﺑﺬﻟﻚ ﻭﻋﺪ ﹰﺍ ﻗﺎﻃﻌ ﹰﺎ‪.‬‬
‫ﻣﺎﺋﺔ ﻭﺃﺭﺑﻌﺔ ﻭﻋﴩﻳﻦ ﻣﻠﻴﻮﻧ ﹰﺎ ﻣﻦ ﺍﻷﻭﻟﻴﺎﺀ ﻛﺸﻔ ﹰﺎ ﻭﺷﻬﻮﺩ ﹰﺍ ﻣﺎ ﺃﺧﱪ ﺑﻪ ﻫﺆﻻﺀ‬ ‫ﻭﺇﻥ ﺗﺼﺪﻳﻖ ﹴ‬
‫ﻭﺃﻱ ﺩﻟﻴﻞ ﻋﲆ‬ ‫ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ ،‬ﻭﺷﻬﺎﺩﲥﻢ ﻋﲆ ﻭﺟﻮﺩ ﺍﻵﺧﺮﺓ ﺑﻌﻠﻢ ﺍﻟﻴﻘﲔ‪ ،‬ﹲ‬
‫ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﹼ‬
‫ﻭﺟﻮﺩ ﺍﻵﺧﺮﺓ‪..‬‬
‫)‪ (١‬ﻗﺎﻝ ﺃﺑﻮ ﺫﺭ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪) :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻛﻢ ﻭﻓﺎﺀ ﻋﺪﺓ ﺍﻷﻧﺒﻴﺎﺀ؟ ﻗﺎﻝ‪ :‬ﻣﺎﺋﺔ ﺃﻟﻒ ﻭﺃﺭﺑﻌﺔ ﻭﻋﴩﻭﻥ ﺃﻟﻔ ﹰﺎ‪ ،‬ﺍﻟﺮﺳﻞ‬
‫ﻣﻦ ﺫﻟﻚ ﺛﻼﺛﲈﺋﺔ ﻭﲬﺴﺔ ﻋﴩ ﺟﻤ ﹰﺎ ﻏﻔﻴﺮ ﹰﺍ(‪ .‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪٢٦٥/٥‬؛ ﺍﺑﻦ ﺣﺒﺎﻥ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪٧٧/٢‬؛ ﺍﻟﻄﱪﺍﲏ‪،‬‬
‫ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪٢١٧/٨‬؛ ﺍﳊﺎﻛﻢ‪ ،‬ﺍﳌﺴﺘﺪﺭﻙ ‪٦٥٢/٢‬؛ ﺍﺑﻦ ﺳﻌﺪ‪ ،‬ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﻜﱪ￯ ‪.٥٤ ،٢٣/١‬‬
‫‪٣١٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻭﻛﺬﺍ‪ ،‬ﻓﺈﻥ ﲡﻠﻴﺎﺕ ﲨﻴﻊ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﳋﺎﻟﻖ ﺍﻟﻜﻮﻥ ﺍﻟﻤﺘﺠ ﹼﻠﻴﺔ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪،‬‬
‫ﺗﻘﺘﴤ ﺑﺎﻟﺒﺪﺍﻫﺔ ﻭﺟﻮﺩ ﻋﺎﱂ ﺁﺧﺮ ﺧﺎﻟﺪ‪ ،‬ﻭﺗﺪﻝ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﲆ ﻭﺟﻮﺩ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻛﺬﺍ ﺍﻟﻘﺪﺭ ﹸﺓ ﺍﻹﳍﻴﺔ ﻭﺣﻜﻤﺘﹸﻬﺎ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﺍﻟﺘﻲ ﻻ ﺇﴎﺍﻑ ﻓﻴﻬﺎ ﻭﻻ ﻋﺒﺚ‪ ،‬ﻭﺍﻟﺘﻲ ﲢﻴﻲ ﺟﻨﺎﺋﺰ‬
‫ﺍﻷﺷﺠﺎﺭ ﺍﳌﻴﺘﺔ ﻭﻫﻴﺎﻛﻠﻬﺎ ﺍﳌﻨﺘﺼﺒﺔ‪ ،‬ﲢﻴﻴﻬﺎ ﻭﻫﻲ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﴡ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ ﰲ ﻛﻞ‬
‫ﺭﺑﻴﻊ‪ ،‬ﻭﰲ ﻛﻞ ﺳﻨﺔ‪ ،‬ﺑﺄﻣﺮ ﴿ ‪ ﴾² ±‬ﻭﲡﻌﻠﻬﺎ ﻋﻼﻣﺔ ﻋﲆ »ﺍﻟﺒﻌﺚ ﺑﻌﺪ ﺍﳌﻮﺕ« ﻓﺘﺤﴩ‬
‫ﺛﻼﺛﲈﺋﺔ ﺃﻟﻒ ﻧﻮﻉ ﻣﻦ ﻃﻮﺍﺋﻒ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺃﻣﻢ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺗﻨﴩﻫﺎ‪ ،‬ﻣﻈﻬﺮ ﹰﺓ ﺑﺬﻟﻚ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ‬
‫ﻣﻦ ﻧﲈﺫﺝ ﺍﳊﴩ ﻭﺍﻟﻨﺸﻮﺭ ﻭﺩﻻﺋﻞ ﻭﺟﻮﺩ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻛﺬﺍ ﺍﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﺘﻲ ﺗﺪﻳﻢ ﺣﻴﺎﺓ ﲨﻴﻊ ﺫﻭﻱ ﺍﻷﺭﻭﺍﺡ ﺍﳌﺤﺘﺎﺟﺔ ﺇﱃ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﺗﻌ ﹼﻴﺸﻬﺎ‬
‫ﺑﻜﲈﻝ ﺍﻟﺮﺃﻓﺔ ﻋﻴﺸﺔ ﺧﺎﺭﻗﺔ ﻟﻠﻐﺎﻳﺔ‪ .‬ﻭﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﺘﻲ ﺗﻈﻬﺮ ﺃﻧﻮﺍﻉ ﺍﻟﺰﻳﻨﺔ ﻭﺍﳌﺤﺎﺳﻦ ﺑﲈ ﻻ ﹸﻳﻌﺪ‬
‫ﻭﻻ ﳛﴡ‪ ،‬ﰲ ﻓﱰﺓ ﻗﺼﲑﺓ ﺟﺪ ﹰﺍ ﰲ ﻛﻞ ﺭﺑﻴﻊ‪ .‬ﻻ ﺷﻚ ﺃﳖﲈ ﺗﺴﺘﻠﺰﻣﺎﻥ ﻭﺟﻮﺩ ﺍﻵﺧﺮﺓ ﺑﺪﺍﻫﺔ‪.‬‬
‫ﻭﻛﺬﺍ ﻋﺸﻖ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﺍﻟﺸﻮﻕ ﺇﱃ ﺍﻷﺑﺪﻳﺔ ﻭﺁﻣﺎﻝ ﺍﻟﴪﻣﺪﻳﺔ ﺍﳌﻐﺮﻭﺯﺓ ﻏﺮﺯ ﹰﺍ ﻻ ﺍﻧﻔﺼﺎﻡ ﳍﺎ ﰲ‬
‫ﺃﻛﻤﻞ ﺛﻤﺮﺓ ﳍﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺃﺣﺐ ﳐﻠﻮﻕ ﺇﱃ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻫﻮ ﺃﻭﺛﻖ‬‫ﻓﻄﺮﺓ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﹸ‬
‫ﺻﻠﺔ ﻣﻊ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﻻﺷﻚ ﺃﻧﻪ ﻳﺸﲑ ﺑﺎﻟﺒﺪﺍﻫﺔ ﺇﱃ ﻭﺟﻮﺩ ﻋﺎﱂ ﹴ‬
‫ﺑﺎﻕ ﺑﻌﺪ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬
‫ﺍﻟﻔﺎﲏ‪ ،‬ﻭﺇﱃ ﻭﺟﻮﺩ ﻋﺎﱂ ﺍﻵﺧﺮﺓ ﻭﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪.‬‬
‫ﻓﺠﻤﻴﻊ ﻫﺬﻩ ﺍﻟﺪﻻﺋﻞ ﺗﺜﺒﺖ ﺑﻘﻄﻌﻴﺔ ﺗﺎﻣﺔ ‪-‬ﺇﱃ ﺣﺪﹼ ﻳﺴﺘﻠﺰﻡ ﺍﻟﻘﺒﻮﻝ‪ -‬ﻭﺟﻮﺩ ﺍﻵﺧﺮﺓ ﺑﻤﺜﻞ‬
‫ﺑﺪﺍﻫﺔ ﻭﺟﻮﺩ ﺍﻟﺪﻧﻴﺎ‪ (١).‬ﻓﲈ ﺩﺍﻡ ﺃﻫﻢ ﺩﺭﺱ ﻳﻠﻘﻨﻨﺎ ﺍﻟﻘﺮﺁﻥ ﺇ ﹼﻳﺎﻩ ﻫﻮ »ﺍﻹﻳﲈﻥ ﺑﺎﻵﺧﺮﺓ« ﻭﻫﺬﺍ ﺍﻟﺪﺭﺱ‬
‫ﻧﻮﺭ ﺑﺎﻫﺮ ﻭﺭﺟﺎﺀ ﺷﺪﻳﺪ ﻭﺳﻠﻮﺍﻥ ﻋﻈﻴﻢ ﻣﺎ ﻟﻮ‬
‫ﺭﺻﲔ ﻭﻣﺘﲔ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺍﻹﻳﲈﻥ ﹲ‬
‫ﺍﺟﺘﻤﻌﺖ ﻣﺎﺋ ﹰﺔ ﺃﻟﻒ ﺷﻴﺨﻮﺧﺔ ﰲ ﺷﺨﺺ ﻭﺍﺣﺪ ﻟﻜﻔﺎﻫﺎ ﺫﻟﻚ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺮﺟﺎﺀ‪ ،‬ﻭﺫﻟﻚ‬
‫)‪ (١‬ﺇﻥ ﻣﺪ￯ ﺍﻟﺴﻬﻮﻟﺔ ﰲ ﺇﺧﺒﺎﺭ »ﺍﻷﻣﺮ ﺍﻟﺜﺒﻮﰐ« ﻭﻣﺪ￯ ﺍﻟﺼﻌﻮﺑﺔ ﻭﺍﻹﺷﻜﺎﻝ ﰲ ﻧﻔﻲ ﻭﺇﻧﻜﺎﺭ ﺫﻟﻚ‪ ،‬ﻳﻈﻬﺮ ﰲ ﺍﳌﺜﺎﻝ ﺍﻵﰐ‪:‬‬
‫ﺇﺫﺍ ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪ :‬ﺇﻥ ﻫﻨﺎﻙ ‪-‬ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ‪ -‬ﺣﺪﻳﻘﺔ ﺧﺎﺭﻗﺔ ﺟﺪ ﹰﺍ ﺛﲈﺭﻫﺎ ﻛﻌﻠﺐ ﺍﳊﻠﻴﺐ‪ ،‬ﻭﺃﻧﻜﺮ ﻋﻠﻴﻪ ﺍﻵﺧﺮ ﻗﻮﻟﻪ‬
‫ﻼ‪ :‬ﻻ‪ ،‬ﻻ ﺗﻮﺟﺪ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺪﻳﻘﺔ‪ .‬ﻓﺎﻷﻭﻝ ﻳﺴﺘﻄﻴﻊ ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﺃﻥ ﻳﺜﺒﺖ ﺩﻋﻮﺍﻩ‪ ،‬ﺑﻤﺠﺮﺩ ﺇﺭﺍﺀﺓ ﻣﻜﺎﻥ ﺗﻠﻚ‬ ‫ﻫﺬﺍ ﻗﺎﺋ ﹰ‬
‫ﺍﳊﺪﻳﻘﺔ ﺃﻭ ﺑﻌﺾ ﺛﲈﺭﻫﺎ‪ .‬ﺃﻣﺎ ﺍﻟﺜﺎﲏ )ﺃﻱ ﺍﳌﻨﻜﺮ( ﻓﻌﻠﻴﻪ ﺃﻥ ﻳﺮ￯ ﻭ ﹸﻳﺮﻱ ﲨﻴﻊ ﺃﻧﺤﺎﺀ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻷﺟﻞ ﺃﻥ ﻳﺜﺒﺖ ﻧﻔﻴﻪ‪،‬‬
‫ﻭﻫﻮ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺪﻳﻘﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺍﻷﻣﺮ ﰲ ﺍﻟﺬﻳﻦ ﳜﱪﻭﻥ ﻋﻦ ﺍﳉﻨﺔ‪ ،‬ﻓﺈﳖﻢ ﹸﻳﻈﻬﺮﻭﻥ ﻣﺌﺎﺕ ﺍﻵﻻﻑ ﻣﻦ ﺗﺮﺷﺤﺎﲥﺎ‪ ،‬ﻭﻳﺒ ﹼﻴﻨﻮﻥ ﺛﲈﺭﻫﺎ ﻭﺁﺛﺎﺭﻫﺎ‪،‬‬
‫ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺷﺎﻫﺪﹶ ﻳﻦ ﺻﺎﺩﻗﲔ ﻣﻨﻬﻢ ﻛﺎﻓﻴﺎﻥ ﻹﺛﺒﺎﺕ ﺩﻋﻮﺍﻫﻢ‪ ،‬ﺑﻴﻨﲈ ﺍﳌﻨﻜﺮﻭﻥ ﻟﻮﺟﻮﺩﻫﺎ‪ ،‬ﻻ ﻳﺴﻌﻬﻢ ﺇﺛﺒﺎﺕ ﺩﻋﻮﺍﻫﻢ ﹼﺇﻻ‬
‫ﺑﻌﺪ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻜﻮﻥ ﻏﲑ ﺍﳌﺤﺪﻭﺩ‪ ،‬ﻭﺍﻟﺰﻣﻦ ﻏﲑ ﺍﳌﺤﺪﻭﺩ‪ ،‬ﻣﻊ ﺳﱪ ﻏﻮﺭﳘﺎ ﺑﺎﻟﺒﺤﺚ ﻭﺍﻟﺘﻔﺘﻴﺶ‪ ،‬ﻭﻋﻨﺪ ﻋﺪﻡ ﺭﺅﻳﺘﻬﻢ ﳍﺎ‪،‬‬
‫ﻳﻤﻜﻨﻬﻢ ﺇﺛﺒﺎﺕ ﺩﻋﻮﺍﻫﻢ!‬
‫ﻓﻴﺎ ﻣﻦ ﺑﻠﻎ ﺑﻪ ﺍﻟﻜﱪ ﻋﺘﻴ ﹰﺎ ﻭﻳﺎ ﺃﳞﺎ ﺍﻻﺧﻮﺓ! ﺍﻋﻠﻤﻮﺍ ﻣﺎ ﺃﻋﻈﻢ ﻗﻮﺓ ﺍﻹﻳﲈﻥ ﺑﺎﻵﺧﺮﺓ ﻭﻣﺎ ﺃﺷﺪ ﺭﺻﺎﻧﺘﻪ!‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٢٠‬‬
‫ﺍﻟﺴﻠﻮﺍﻥ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﻫﺬﺍ ﺍﻹﻳﲈﻥ؛ ﻟﺬﺍ ﻋﻠﻴﻨﺎ ﻧﺤﻦ ﺍﻟﺸﻴﻮﺥ ﺃﻥ ﻧﻔﺮﺡ ﺑﺸﻴﺨﻮﺧﺘﻨﺎ ﻭﻧﺒﺘﻬﺞ ﻗﺎﺋﻠﲔ‪:‬‬
‫»ﺍﳊﻤﺪ ﷲ ﻋﲆ ﻛﲈﻝ ﺍﻹﻳﲈﻥ«‪.‬‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺴﺎﺩﺱ‬
‫ﺣﻴﻨﲈ ﻛﻨﺖ ﰲ ﻣﻨﻔﺎﻱ ﺫﻟﻚ ﺍﻷﴎ ﺍﻷﻟﻴﻢ ﺑﻘﻴﺖ ﻭﺣﺪﻱ ﻣﻨﻔﺮﺩ ﹰﺍ ﻣﻨﻌﺰ ﹰ‬
‫ﻻ ﻋﻦ ﺍﻟﻨﺎﺱ ﻋﲆ ﻗﻤﺔ‬
‫ﺟﺒﻞ »ﺟﺎﻡ« ﺍﳌﻄﻠﺔ ﻋﲆ ﻣﺮﺍﻋﻲ »ﺑﺎﺭﻻ«‪ ..‬ﻛﻨﺖ ﺃﺑﺤﺚ ﻋﻦ ﻧﻮﺭ ﰲ ﺗﻠﻚ ﺍﻟﻌﺰﻟﺔ‪ .‬ﻭﺫﺍﺕ ﻟﻴﻠﺔ‪ ،‬ﰲ‬
‫ﺗﻠﻚ ﺍﻟﻐﺮﻓﺔ ﺍﻟﺼﻐﲑﺓ ﻏﲑ ﺍﳌﺴﻘﻔﺔ‪ ،‬ﺍﳌﻨﺼﻮﺑﺔ ﻋﲆ ﺷﺠﺮﺓ ﺻﻨﻮﺑﺮ ﻋﺎﻟﻴﺔ ﻋﲆ ﻗﻤﺔ ﺫﻟﻚ ﺍﳌﺮﺗﻔﻊ‪ ،‬ﺇﺫﺍ‬
‫ﺑﺸﻴﺨﻮﺧﺘﻲ ﺗﺸﻌﺮﲏ ﺑﺄﻟﻮﺍﻥ ﻭﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻐﺮﺑﺔ ﺍﳌﺘﺪﺍﺧﻠﺔ ‪-‬ﻛﲈ ﺟﺎﺀ ﺫﻟﻚ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﺴﺎﺩﺱ«‬
‫ﺑﻮﺿﻮﺡ‪ -‬ﻓﻔﻲ ﺳﻜﻮﻥ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﺣﻴﺚ ﻻ ﺃﺛﺮ ﻭﻻ ﺻﻮﺕ ﺳﻮ￯ ﺫﻟﻚ ﺍﻟﺼﺪ￯ ﺍﳊﺰﻳﻦ ﳊﻔﻴﻒ‬
‫ﺍﻷﺷﺠﺎﺭ ﻭﳘﻬﻤﺘﻬﺎ‪ ..‬ﺃﺣﺴﺴﺖ ﺑﺄﻥ ﺫﻟﻚ ﺍﻟﺼﺪ￯ ﺍﻷﻟﻴﻢ ﻗﺪ ﺃﺻﺎﺏ ﺻﻤﻴﻢ ﻣﺸﺎﻋﺮﻱ‪ ،‬ﻭﻣﺲ‬
‫ﻓﻬﻤﺴﺖ ﺍﻟﺸﻴﺨﻮﺧ ﹸﺔ ﰲ ﺃﺫﲏ ﻣﻨﺬﺭﺓﹰ‪:‬‬
‫ﺃﻋﲈﻕ ﺷﻴﺨﻮﺧﺘﻲ ﻭﻏﺮﺑﺘﻲ‪ ،‬ﹶ‬
‫ﱠ‬
‫ﺇﻥ ﺍﻟﻨﻬﺎﺭ ﻗﺪ ﺗﺒﺪﻝ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﱪ ﺍﳊﺎﻟﻚ‪ ،‬ﻭﻟﺒﺴﺖ ﺍﻟﺪﻧﻴﺎ ﻛﻔﻨﹶﻬﺎ ﺍﻷﺳﻮﺩ‪ ،‬ﻓﺴﻮﻑ ﻳﺘﺒﺪﻝ‬
‫ﻧﻬﺎﺭ ﻋﻤﺮﻙ ﺇﱃ ﻟﻴﻞ‪ ،‬ﻭﺳﻮﻑ ﻳﻨﻘﻠﺐ ﳖﺎﺭ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﻟﻴﻞ ﺍﻟﱪﺯﺥ‪ ،‬ﻭﺳﻮﻑ ﻳﺘﺤﻮﻝ ﳖﺎﺭ ﺻﻴﻒ‬
‫ﹸ‬
‫ﺍﳊﻴﺎﺓ ﺇﱃ ﻟﻴﻞ ﺷﺘﺎﺀ ﺍﳌﻮﺕ‪.‬‬
‫ﻓﺄﺟﺎﺑﺘﻬﺎ ﻧﻔﴘ ﻋﲆ ﻣﻀﺾ‪:‬‬
‫ﻧﻌﻢ‪ ،‬ﻛﲈ ﺃﻧﻨﻲ ﻏﺮﻳﺒ ﹲﺔ ﻫﻨﺎ ﻋﻦ ﺑﻠﺪﰐ ﻭﻧﺎﺋﻴﺔ ﻋﻦ ﻣﻮﻃﻨﻲ‪ ،‬ﻓﺈﻥ ﻣﻔﺎﺭﻗﺘﻲ ﻷﺣﺒﺎﺋﻲ ﺍﻟﻜﺜﲑﻳﻦ‬
‫ﺧﻼﻝ ﻋﻤﺮﻱ ﺍﻟﺬﻱ ﻧﺎﻫﺰ ﺍﳋﻤﺴﲔ ﻭﻻ ﺃﻣﻠﻚ ﺳﻮ￯ ﺗﺬﺭﺍﻑ ﺍﻟﺪﻣﻮﻉ ﻭﺭﺍﺀﻫﻢ ﻫﻲ ﻏﺮﺑ ﹲﺔ ﺗﻔﻮﻕ‬
‫ﻏﺮﺑﺘﻲ ﻋﻦ ﻣﻮﻃﻨﻲ‪ ..‬ﻭﺇﲏ ﻷﺷﻌﺮ ﰲ ﻫﺬﻩ ﺍﻟﻠﻴﻠﺔ ﻏﺮﺑ ﹰﺔ ﺃﻛﺜﺮ ﺣﺰﻧ ﹰﺎ ﻭﺃﺷﺪ ﺃﻟﻤ ﹰﺎ ﻣﻦ ﻏﺮﺑﺘﻲ ﻋﲆ ﻫﺬﺍ‬
‫ﺗﻮﺷﺢ ﺑﺎﻟﻐﺮﺑﺔ ﻭﺍﳊﺰﻥ‪ ،‬ﻓﺸﻴﺨﻮﺧﺘﻲ ﺗﻨﺬﺭﲏ ﺑﺪﻧﻮﻱ ﻣﻦ ﻣﻮﻋﺪ ﹴ‬
‫ﻓﺮﺍﻕ ﳖﺎﺋﻲ ﻋﻦ ﺍﻟﺪﻧﻴﺎ‬ ‫ﺍﳉﺒﻞ ﺍﻟﺬﻱ ﹼ‬
‫ﺑﺪﺃﺕ‬
‫ﹸ‬ ‫ﻭﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻟﻐﺮﺑﺔ ﺍﳌﻜﺘﻨﻔﺔ ﺑﺎﳊﺰﻥ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﳊﺰﻥ ﺍﻟﺬﻱ ﻳﲈﺯﺟﻪ ﺍﳊﺰﻥ‪،‬‬
‫ﺃﺑﺤﺚ ﻋﻦ ﻧﻮﺭ‪ ،‬ﻭﻋﻦ ﻗﺒﺲ ﺃﻣﻞ‪ ،‬ﻭﻋﻦ ﺑﺎﺏ ﺭﺟﺎﺀ‪ ،‬ﻭﴎﻋﺎﻥ ﻣﺎ ﺟﺎﺀ »ﺍﻹﻳﲈﻥ ﺑﺎﷲ« ﻟﻨﺠﺪﰐ ﻭﻟﺸﺪﹼ‬
‫ﺃﺯﺭ￯‪ ،‬ﻭﻣﻨﺤﻨﻲ ﹸﺃﻧﺴ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ﺑﺤﻴﺚ ﻟﻮ ﺗﻀﺎﻋﻔﺖ ﺁﻻﻣﻲ ﻭﻭﺣﺸﺘﻲ ﺃﺿﻌﺎﻓ ﹰﺎ ﻣﻀﺎﻋﻔﺔ ﻟﻜﺎﻥ ﺫﻟﻚ‬
‫ﺍﻷﻧﺲ ﻛﺎﻓﻴ ﹰﺎ ﻹﺯﺍﻟﺘﻬﺎ‪.‬‬
‫ﺧﺎﻟﻖ ﺭﺣﻴﻢ‪ ،‬ﻓﻼ ﻏﺮﺑﺔ ﻟﻨﺎ ﺇﺫﻥ ﺃﺑﺪ ﹰﺍ‪..‬‬
‫ﻧﻌﻢ‪ ،‬ﺃﳞﺎ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻟﻌﺠﺎﺋﺰ!‪ ..‬ﻓﲈ ﺩﺍﻡ ﻟﻨﺎ ﹲ‬
‫ﻭﻣﺎ ﺩﺍﻡ ﺳﺒﺤﺎﻧﻪ ﻣﻮﺟﻮﺩ ﹰﺍ ﻓﻜﻞ ﳾﺀ ﻟﻨﺎ ﻣﻮﺟﻮﺩ ﺇﺫﻥ‪ ،‬ﻭﻣﺎ ﺩﺍﻡ ﻫﻮ ﻣﻮﺟﻮﺩ ﹰﺍ ﻭﻣﻼﺋﻜﺘﻪ ﻣﻮﺟﻮﺩﺓ‪.‬‬
‫‪٣٢١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻓﻬﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺇﺫﻥ ﻟﻴﺴﺖ ﺧﺎﻟﻴﺔ ﻻ ﺃﻧﻴﺲ ﻓﻴﻬﺎ ﻭﻻ ﺣﺴﻴﺲ‪ ،‬ﻭﻫﺬﻩ ﺍﳉﺒﺎﻝ ﺍﳋﺎﻭﻳﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﺼﺤﺎﺭ￯‬
‫ﺍﳌﻘﻔﺮﺓ ﻛ ﱡﻠﻬﺎ ﻋﺎﻣﺮﺓ ﻭﻣﺄﻫﻮﻟﺔ ﺑﻌﺒﺎﺩ ﺍﷲ ﺍﳌﻜﺮﻣﲔ‪ ،‬ﺑﺎﳌﻼﺋﻜﺔ ﺍﻟﻜﺮﺍﻡ‪ .‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﻧﻮﺭ ﺍﻹﻳﲈﻥ ﺑﺎﷲ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺍﻟﻨﻈﺮﺓ ﺇﱃ ﺍﻟﻜﻮﻥ ﻷﺟﻠﻪ‪ ،‬ﳚﻌﻞ ﺍﻷﺷﺠﺎﺭ ﺑﻞ ﺣﺘﻰ ﺍﻷﺣﺠﺎﺭ ﻛﺄﳖﺎ ﺃﺻﺪﻗﺎ ﹲﺀ ﻣﺆﻧﺴﻮﻥ‬
‫ﻓﻀﻼﹰ ﻋﻦ ﺫﻭﻱ ﺍﻟﺸﻌﻮﺭ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﺣﻴﺚ ﻳﻤﻜﻦ ﻟﺘﻠﻚ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺃﻥ ﺗﺘﻜﻠﻢ ﻣﻌﻨﺎ ‪-‬ﺑﻠﺴﺎﻥ‬
‫ﺍﳊﺎﻝ‪ -‬ﺑﲈ ﻳﺴ ﹼﻠﻴﻨﺎ ﹼ‬
‫ﻭﻳﺮﻭﺡ ﻋﻨﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻟﺪﻻﺋﻞ ﻋﲆ ﻭﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ ﺑﻌﺪﺩ ﻣﻮﺟﻮﺩﺍﺕ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺑﻌﺪﺩ ﺣﺮﻭﻑ‬
‫ﻛﺘﺎﺏ ﺍﻟﻌﺎﱂ ﺍﻟﻜﺒﲑ ﻫﺬﺍ‪ ،‬ﻭﻫﻨﺎﻙ ﺩﻻﺋﻞ ﻭﺷﻮﺍﻫﺪ ﻋﲆ ﺭﲪﺘﻪ ﺑﻌﺪﺩ ﺃﺟﻬﺰﺓ ﺫﻭﻱ ﺍﻷﺭﻭﺍﺡ ﻭﻣﺎ‬
‫ﺧﺼﻬﻢ ﻣﻦ ﻧﹺ ﹶﻌﻤﻪ ﻭﻣﻄﻌﻮﻣﺎﺗﻪ ﺍﻟﺘﻲ ﻫﻲ ﳏﻮﺭ ﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ‪ ،‬ﻓﺠﻤﻴ ﹸﻌﻬﺎ ﺗﺪﻝ ﻋﲆ‬
‫ﺑﺎﺏ ﺧﺎﻟﻘﻨﺎ ﺍﻟﺮﺣﻴﻢ ﻭﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺻﺎﻧﻌﻨﺎ ﺍﻷﻧﻴﺲ‪ ،‬ﻭﺣﺎﻣﻴﻨﺎ ﺍﻟﻮﺩﻭﺩ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻥ ﺍﻟﻌﺠﺰ‬
‫ﻭﻭﻗﺖ‬
‫ﹸ‬ ‫ﻭﺍﻟﻀﻌﻒ ﳘﺎ ﺃﺭﺟﻰ ﺷﻔﻴﻌﲔ ﻋﻨﺪ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﻣﻲ‪ .‬ﻭﺃﻥ ﻋﻬﺪ ﺍﻟﺸﻴﺐ ﺃﻭﺍﻧﹸﻬﲈ‪،‬‬
‫ﻇﻬﻮﺭﳘﺎ‪ ،‬ﻓﻌﻠﻴﻨﺎ ﺇﺫﻥ ﺃﻥ ﻧﻮ ﹼﺩ ﺍﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﻭﺃﻥ ﻧﺤﺒﻬﺎ‪ ،‬ﻻ ﺃﻥ ﻧﻌﺮﺽ ﻋﻨﻬﺎ؛ ﺇﺫ ﻫﻲ ﺷﻔﻴﻊ‬
‫ﻣﺮﲡﻰ ﺃﻣﺎﻡ ﺫﻟﻚ ﺍﻟﺒﺎﺏ ﺍﻟﺮﻓﻴﻊ‪.‬‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺴﺎﺑﻊ‬
‫ﺣﻴﻨﲈ ﺗﺒﺪﻟﺖ ﻧﺸﻮﺓ »ﺳﻌﻴﺪ ﺍﻟﻘﺪﻳﻢ« ﻭﺍﺑﺘﺴﺎﻣﺎﺗﻪ ﺇﱃ ﻧﺤﻴﺐ »ﺳﻌﻴﺪ ﺍﳉﺪﻳﺪ« ﻭﺑﻜﺎﺋﻪ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺃﺭﺑﺎﺏ ﺍﻟﺪﻧﻴﺎ ﰲ »ﺃﻧﻘﺮﺓ« ﺇﻟﻴﻬﺎ‪ ،‬ﻇﻨ ﹰﺎ ﻣﻨﻬﻢ ﺃﻧﻨﻲ »ﺳﻌﻴﺪ ﺍﻟﻘﺪﻳﻢ« ﻓﺎﺳﺘﺠﺒﺖ‬
‫ﹸ‬ ‫ﰲ ﺑﺪﺍﻳﺔ ﺍﳌﺸﻴﺐ‪ ،‬ﺩﻋﺎﲏ‬
‫ﻟﻠﺪﻋﻮﺓ‪.‬‬
‫ﻗﻤﺔ »ﻗﻠﻌﺔ ﺃﻧﻘﺮﺓ«‪ ،‬ﺍﻟﺘﻲ ﺃﺻﺎﲠﺎ‬
‫ﻓﺬﺍﺕ ﻳﻮﻡ ﻣﻦ ﺍﻷﻳﺎﻡ ﺍﻷﺧﲑﺓ ﻟﻠﺨﺮﻳﻒ‪ ،‬ﺻﻌﺪﺕ ﺇﱃ ﹼ‬
‫ﺍﻟﻜﱪ ﻭﺍﻟﺒﲆ ﺃﻛﺜﺮ ﻣﻨﻲ‪ ،‬ﻓﺘﻤ ﹼﺜﻠﺖ ﺗﻠﻚ ﺍﻟﻘﻠﻌﺔ ﺃﻣﺎﻣﻲ ﻛﺄﳖﺎ ﺣﻮﺍﺩﺙ ﺗﺎﺭﳜﻴﺔ ﻣﺘﺤﺠﺮﺓ‪ ،‬ﻭﺍﻋﱰﺍﲏ‬
‫ﺣﺰﻥ ﺷﺪﻳﺪ ﻭﺃﺳﻰ ﻋﻤﻴﻖ ﻣﻦ ﺷﻴﺐ ﺍﻟﺴﻨﺔ ﰲ ﻣﻮﺳﻢ ﺍﳋﺮﻳﻒ‪ ،‬ﻭﻣﻦ ﺷﻴﺒﻲ ﺃﻧﺎ‪ ،‬ﻭﻣﻦ ﻫﺮﻡ ﺍﻟﻘﻠﻌﺔ‪،‬‬
‫ﻭﻣﻦ ﻫﺮﻡ ﺍﻟﺒﴩﻳﺔ ﻭﻣﻦ ﺷﻴﺨﻮﺧﺔ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﲈﻧﻴﺔ ﺍﻟﻌﻠﻴﺔ‪ ،‬ﻭﻣﻦ ﻭﻓﺎﺓ ﺳﻠﻄﻨﺔ ﺍﳋﻼﻓﺔ‪ ،‬ﻭﻣﻦ‬
‫ﺷﻴﺨﻮﺧﺔ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﺎﺿﻄﺮﺗﻨﻲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺇﱃ ﺍﻟﻨﻈﺮ ﻣﻦ ﺫﺭﻭﺓ ﺗﻠﻚ ﺍﻟﻘﻠﻌﺔ ﺍﳌﺮﺗﻔﻌﺔ ﺇﱃ ﺃﻭﺩﻳﺔ‬
‫ﺃﺣﺲ ﺑﻪ ﻣﻦ‬
‫ﺍﳌﺎﴈ ﻭﺷﻮﺍﻫﻖ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﺃﻧﻘﺐ ﻋﻦ ﻧﻮﺭ‪ ،‬ﻭﺃﺑﺤﺚ ﻋﻦ ﺭﺟﺎﺀ ﻭﻋﺰﺍﺀ ﻳﻨﲑ ﻣﺎ ﻛﻨﺖ ﹼ‬
‫)‪(١‬‬
‫ﺃﻛﺜﻒ ﺍﻟﻈﻠﲈﺕ ﺍﻟﺘﻲ ﻏﺸﻴﺖ ﺭﻭﺣﻲ ﻫﻨﺎﻙ ﻭﻫﻲ ﻏﺎﺭﻗﺔ ﰲ ﻟﻴﻞ ﻫﺬﺍ ﺍﳍﺮﻡ ﺍﳌﺘﺪﺍﺧﻞ ﺍﳌﺤﻴﻂ‪.‬‬
‫)‪ (١‬ﻭﺭﺩﺕ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﺍﻟﺮﻭﺣﻴﺔ ﻋﲆ ﺻﻮﺭﺓ ﻣﻨﺎﺟﺎﺓ ﺇﱃ ﺍﻟﻘﻠﺐ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻔﺎﺭﺳﻴﺔ‪ ،‬ﻓﻜﺘﺒﺘﻬﺎ ﻛﲈ ﻭﺭﺩﺕ‪ ،‬ﺛﻢ ﻃﺒﻌﺖ ﺿﻤﻦ ﺭﺳﺎﻟﺔ‬
‫»ﺣﺒﺎﺏ« ﰲ ﺃﻧﻘﺮﺓ‪) .‬ﺍﳌﺆﻟﻒ(‪) .‬ﺭﺍﺟﻊ ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٢٢‬‬
‫ﻓﺤﻴﻨﲈ ﻧﻈﺮﺕ ﺇﱃ ﺍﻟﻴﻤﲔ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﺎﴈ ﺑﺎﺣﺜ ﹰﺎ ﻋﻦ ﻧﻮﺭ ﻭﺭﺟﺎﺀ‪ ،‬ﺑﺪﺕ ﱄ ﺗﻠﻚ ﺍﳉﻬﺔ ﻣﻦ‬
‫ﺑﻌﻴﺪ ﻋﲆ ﻫﻴﺌﺔ ﻣﻘﱪﺓ ﻛﱪ￯ ﻷﰊ ﻭﺃﺟﺪﺍﺩﻱ ﻭﺍﻟﻨﻮﻉ ﺍﻹﻧﺴﺎﲏ‪ ،‬ﻓﺄﻭﺣﺸﺘﻨﻲ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﺃﻥ ﺗﺴ ﹼﻠﻴﻨﻲ ‪.‬‬
‫ﺛﻢ ﻧﻈﺮﺕ ﺇﱃ ﺍﻟﻴﺴﺎﺭ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﺴﺘﻘﺒﻞ ﻣﻔﺘﺸ ﹰﺎ ﻋﻦ ﺍﻟﺪﻭﺍﺀ‪ ،‬ﻓﱰﺍﺀ￯ ﱄ ﻋﲆ ﺻﻮﺭﺓ ﻣﻘﱪﺓ‬
‫ﻛﱪ￯ ﻣﻈﻠﻤﺔ ﱄ ﻭﻷﻣﺜﺎﱄ ﻭﻟﻠﺠﻴﻞ ﺍﻟﻘﺎﺑﻞ‪ ،‬ﻓﺄﺩﻫﺸﻨﻲ ﻋﻮﺿ ﹰﺎ ﻣﻦ ﺃﻥ ﻳﺆﻧﺴﻨﻲ‪.‬‬
‫ﺛﻢ ﻧﻈﺮﺕ ﺇﱃ ﺯﻣﻨﻲ ﺍﳊﺎﴐ ﺑﻌﺪ ﺃﻥ ﺍﻣﺘﻸ ﻗﻠﺒﻲ ﺑﺎﻟﻮﺣﺸﺔ ﻣﻦ ﺍﻟﻴﻤﲔ ﻭﺍﻟﻴﺴﺎﺭ‪ ،‬ﻓﺒﺪﺍ ﺫﻟﻚ‬
‫ﺍﻟﻴﻮﻡ ﻟﻨﻈﺮﻱ ﺍﳊﺴﲑ ﻭﻧﻈﺮﰐ ﺍﻟﺘﺎﺭﳜﻴﺔ ﻋﲆ ﺷﻜﻞ ﻧﻌﺶ ﳉﻨﺎﺯﺓ ﺟﺴﻤﻲ ﺍﳌﻀﻄﺮﺏ ﻛﺎﳌﺬﺑﻮﺡ ﺑﲔ‬
‫ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ‪.‬‬
‫ﻓﻠﲈ ﻳﺌﺴﺖ ﻣﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﺃﻳﻀ ﹰﺎ‪ ،‬ﺭﻓﻌﺖ ﺭﺃﳼ ﻭﻧﻈﺮﺕ ﺇﱃ ﻗﻤﺔ ﺷﺠﺮﺓ ﻋﻤﺮﻱ‪ ،‬ﻓﺮﺃﻳﺖ ﺃﻥ‬
‫ﺇﻟﻲ‪ ،‬ﺗﻠﻚ ﻫﻲ ﺟﻨﺎﺯﰐ‪ ،‬ﻓﻄﺄﻃﺄﺕ ﺭﺃﳼ ﻧﺎﻇﺮ ﹰﺍ‬
‫ﻋﲆ ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ ﺛﻤﺮﺓ ﻭﺍﺣﺪﺓ ﻓﻘﻂ‪ ،‬ﻭﻫﻲ ﺗﻨﻈﺮ ﹼ‬
‫ﺇﱃ ﺟﺬﻭﺭ ﺷﺠﺮﺓ ﻋﻤﺮﻱ‪ ،‬ﻓﺮﺃﻳﺖ ﺃﻥ ﺍﻟﱰﺍﺏ ﺍﻟﺬﻱ ﻫﻨﺎﻙ ﻣﺎ ﻫﻮ ﹼﺇﻻ ﺭﻣﻴﻢ ﻋﻈﺎﻣﻲ‪ ،‬ﻭﺗﺮﺍﺏ ﻣﺒﺪﺃ‬
‫ﺧﻠﻘﺘﻲ ﻗﺪ ﺍﺧﺘﻠﻄﺎ ﻣﻌ ﹰﺎ ﻭﺍﻣﺘﺰﺟﺎ‪ ،‬ﻭﳘﺎ ﹸﻳﺪﺍﺳﺎﻥ ﲢﺖ ﺍﻷﻗﺪﺍﻡ‪ ،‬ﻓﺄﺿﺎﻓﺎ ﺇﱃ ﺩﺍﺋﻲ ﺩﺍ ﹰﺀ ﻣﻦ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﻤﻨﺤﺎﲏ ﺩﻭﺍ ﹰﺀ‪.‬‬
‫ﻟﺖ ﻧﻈﺮﻱ ﻋﲆ ﻣﻀﺾ ﺇﱃ ﻣﺎ ﻭﺭﺍﺋﻲ‪ ،‬ﻓﺮﺃﻳﺖ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ ﺍﻟﺰﺍﺋﻠﺔ ﺗﺘﺪﺣﺮﺝ‬‫ﺣﻮ ﹸ‬
‫ﺛﻢ ﹼ‬
‫ﺍﻟﺴﻢ ﻋﲆ ﺟﺮﻭﺣﻲ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﺃﻥ‬ ‫ﻓﺴﻜﺒﺖ ﻫﺬﻩ ﺍﻟﻨﻈﺮﺓ ﱠ‬
‫ﹾ‬ ‫ﰲ ﺃﻭﺩﻳﺔ ﺍﻟﻌﺒﺚ ﻭﺗﻨﺤﺪﺭ ﰲ ﻇﻠﲈﺕ ﺍﻟﻌﺪﻡ‪،‬‬
‫ﺗﻮﺍﺳﻴﻬﺎ ﺑﺎﳌﺮﻫﻢ ﻭﺍﻟﻌﻼﺝ ﺍﻟﺸﺎﰲ‪.‬‬
‫ﻭﳌﺎ ﱂ ﺃﺟﺪ ﰲ ﺗﻠﻚ ﺍﳉﻬﺔ ﺧﻴﺮ ﹰﺍ ﻭﻻ ﺃﻣ ﹰ‬
‫ﻼ‪ ،‬ﻭ ﹼﻟﻴﺖ ﻭﺟﻬﻲ ﺷﻄﺮ ﺍﻷﻣﺎﻡ ﻭﺭﻧﻮﺕ ﺑﻨﻈﺮﻱ ﺑﻌﻴﺪ ﹰﺍ‪،‬‬
‫ﻭﺍﻗﻒ ﱄ ﺑﺎﳌﺮﺻﺎﺩ ﻋﲆ ﻗﺎﺭﻋﺔ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﺎﻏﺮ ﹰﺍ ﻓﺎﻩ‪ ،‬ﳛﺪﻕ ﰊ‪ ،‬ﻭﺧﻠ ﹶﻔﻪ ﺍﻟﴫﺍﻁ‬‫ﹲ‬ ‫ﻓﺮﺃﻳﺖ ﺃﻥ ﺍﻟﻘﱪ‬
‫ﺍﳌﻤﺘﺪ ﺇﱃ ﺣﻴﺚ ﺍﻷﺑﺪ‪ ،‬ﻭﺗﱰﺍﺀ￯ ﺍﻟﻘﻮﺍﻓﻞ ﺍﻟﺒﴩﻳﺔ ﺍﻟﺴﺎﺋﺮﺓ ﻋﲆ ﺫﻟﻚ ﺍﻟﴫﺍﻁ ﻣﻦ ﺑﻌﻴﺪ‪ .‬ﻭﻟﻴﺲ ﱄ‬
‫ﻣﻦ ﻧﻘﻄﺔ ﺍﺳﺘﻨﺎﺩ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﳌﺼﺎﺋﺐ ﺍﳌﺪﻫﺸﺔ ﺍﻟﺘﻲ ﺗﺄﺗﻴﻨﻲ ﻣﻦ ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ‪ ،‬ﻭﻻ ﺃﻣﻠﻚ ﺳﻼﺣ ﹰﺎ‬
‫ﻏﻴﺮ ﺟﺰﺀ ﺿﺌﻴﻞ ﻣﻦ ﺍﻹﺭﺍﺩﺓ ﺍﳉﺰﺋﻴﺔ‪ .‬ﻓﻠﻴﺲ ﱄ ﺇﺫﻥ ﺃﻣﺎﻡ ﻛﻞ ﺃﻭﻟﺌﻚ ﺍﻷﻋﺪﺍﺀ ﺍﻟﺬﻳﻦ‬
‫ﻳﺪﻓﻊ ﻋﻨﻲ ﹶ‬
‫ﻻ ﺣﴫ ﳍﻢ‪ ،‬ﻭﺍﻷﺷﻴﺎﺀ ﺍﳌﴬﺓ ﻏﲑ ﺍﳌﺤﺼﻮﺭﺓ‪ ،‬ﺳﻮ￯ ﺍﻟﺴﻼﺡ ﺍﻹﻧﺴﺎﲏ ﺍﻟﻮﺣﻴﺪ ﻭﻫﻮ ﺍﳉﺰﺀ‬
‫ﺍﻻﺧﺘﻴﺎﺭﻱ‪ .‬ﻭﻟﻜﻦ ﳌﺎ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺴﻼﺡ ﻧﺎﻗﺼ ﹰﺎ ﻭﻗﺎﺻﺮ ﹰﺍ ﻭﻋﺎﺟﺰ ﹰﺍ‪ ،‬ﻭﻻ ﻗﻮﺓ ﻟﻪ ﻋﲆ ﺇﳚﺎﺩ ﳾﺀ‪،‬‬
‫ﻭﻳﺬﺏ ﻋﻨﻲ‬
‫ﹼ‬ ‫ﻭﻟﻴﺲ ﰲ ﻃﻮﻗﻪ ﹼﺇﻻ ﺍﻟﻜﺴﺐ ﻓﺤﺴﺐ‪ ،‬ﺣﻴﺚ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻤﴤ ﺇﱃ ﺍﻟﺰﻣﺎﻥ ﺍﳌﺎﴈ‬
‫‪٣٢٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﹶ‬
‫ﺍﻷﻫﻮﺍﻝ ﻭﺍﳌﺨﺎﻭﻑ ﺍﻟﻮﺍﺭﺩﺓ‬ ‫ﹶ‬
‫ﺍﻷﺣﺰﺍﻥ ﻭﻳﺴﻜﺘﻬﺎ‪ ،‬ﻭﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻨﻄﻠﻖ ﺇﱃ ﺍﳌﺴﺘﻘﺒﻞ ﺣﺘﻰ ﻳﻤﻨﻊ ﻋﻨﹼﻲ‬
‫ﻣﻨﻪ‪ ،‬ﺃﻳﻘﻨﺖ ﹼﺃﻻ ﺟﺪﻭ￯ ﻣﻨﻪ ﻓﻴﲈ ﳛﻴﻂ ﰊ ﻣﻦ ﺁﻻﻡ ﻭﺁﻣﺎﻝ ﺍﳌﺎﴈ ﻭﺍﳌﺴﺘﻘﺒﻞ‪.‬‬

‫ﻭﻓﻴﲈ ﻛﻨﺖ ﻣﻀﻄﺮﺑ ﹰﺎ ﻭﺳﻂ ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ ﺗﺘﻮﺍﱃ ﹼ‬

‫ﻋﻠﻲ ﻣﻨﻬﺎ ﺻﻨﻮﻑ ﺍﻟﻮﺣﺸﺔ ﻭﺍﻟﺪﻫﺸﺔ‬
‫ﻭﺍﻟﻴﺄﺱ ﻭﺍﻟﻈﻠﻤﺔ‪ ،‬ﺇﺫﺍ ﺑﺄﻧﻮﺍﺭ ﺍﻹﻳﲈﻥ ﺍﳌﺘﺄﻟﻘﺔ ﰲ ﻭﺟﻪ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻌﺠﺰ ﺍﻟﺒﻴﺎﻥ‪ ،‬ﺗﻤﺪﹼ ﲏ ﻭﺗﴤﺀ ﺗﻠﻚ‬
‫ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ ﻭﺗﻨﻮﺭﻫﺎ ﺑﺄﻧﻮﺍﺭ ﺑﺎﻫﺮﺓ ﺳﺎﻃﻌﺔ ﻣﺎ ﻟﻮ ﺗﻀﺎﻋﻒ ﻣﺎ ﺍﻧﺘﺎﺑﻨﻲ ﻣﻦ ﺻﻨﻮﻑ ﺍﻟﻮﺣﺸﺔ ﻭﺃﻧﻮﺍﻉ‬
‫ﺍﻟﻈﻠﲈﺕ ﻣﺎﺋ ﹶﺔ ﻣﺮﺓ‪ ،‬ﻟﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻷﻧﻮﺍﺭ ﻛﺎﻓﻴ ﹰﺔ ﻭﻭﺍﻓﻴﺔ ﻹﺣﺎﻃﺘﻬﺎ‪.‬‬
‫ﻭﺣﻮﻟﺖ ﱠ‬
‫ﻛﻞ‬ ‫ﺍﻷﻧﻮﺍﺭ‪ -‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻣﻦ ﺍﻟﻮﺣﺸﺔ ﺇﱃ ﺳﻠﻮﺍﻥ ﻭﺭﺟﺎﺀ‪ ،‬ﹼ‬
‫ﹸ‬ ‫ﻓﺒﺪﹼ ﻟﺖ ‪-‬ﺗﻠﻚ‬
‫ﺍﳌﺨﺎﻭﻑ ﺇﱃ ﹸﺃﻧﺲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺃﻣﻞ ﺍﻟﺮﻭﺡ ﺍﻟﻮﺍﺣﺪﺓ ﺗﻠﻮ ﺍﻷﺧﺮ￯‪.‬‬
‫ﻭﺣﻮﳍﺎ ﺇﱃ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻹﻳﲈﻥ ﻗﺪ ﻣﺰﻕ ﺗﻠﻚ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﻫﻴﺒﺔ ﻟﻠﲈﴈ ﻭﻫﻲ ﻛﺎﳌﻘﱪﺓ ﺍﻟﻜﱪ￯‪ ،‬ﹼ‬
‫ﻣﻨﻮﺭ ﺃﻧﻮﺱ ﻭﺇﱃ ﻣﻠﺘﻘﻰ ﺍﻷﺣﺒﺎﺏ‪ ،‬ﻭﺃﻇﻬﺮ ﺫﻟﻚ ﺑﻌﲔ ﺍﻟﻴﻘﲔ ﻭﺣﻖ ﺍﻟﻴﻘﲔ‪...‬‬
‫ﳎﻠﺲ ﹼ‬
‫ﺛﻢ ﺇﻥ ﺍﻹﻳﲈﻥ ﻗﺪ ﺃﻇﻬﺮ ﺑﻌﻠﻢ ﺍﻟﻴﻘﲔ ﺃﻥ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﺬﻱ ﻳﱰﺍﺀ￯ ﻟﻨﺎ ﺑﻨﻈﺮ ﺍﻟﻐﻔﻠﺔ‪ ،‬ﻛﻘﱪ ﻭﺍﺳﻊ‬
‫ﻛﺒﲑ ﻣﺎ ﻫﻮ ﹼﺇﻻ ﳎﻠﺲ ﺿﻴﺎﻓﺔ ﺭﲪﺎﻧﻴﺔ ﹸﺃﻋﺪﹼ ﺕ ﰲ ﻗﺼﻮﺭ ﺍﻟﺴﻌﺎﺩﺓ ﺍﳋﺎﻟﺪﺓ‪.‬‬
‫ﺇﻥ ﺍﻹﻳﲈﻥ ﻗﺪ ﺣ ﹼﻄﻢ ﺻﻮﺭﺓ ﺍﻟﺘﺎﺑﻮﺕ ﻭﺍﻟﻨﻌﺶ ﻟﻠﺰﻣﻦ ﺍﳊﺎﴐ ﺍﻟﺘﻲ ﺗﺒﺪﻭ ﻫﻜﺬﺍ ﺑﻨﻈﺮ‬
‫ﺛﻢ ﱠ‬
‫ﺍﻟﻐﻔﻠﺔ‪ ،‬ﻭﺃﺷﻬﺪﲏ ﺃﻥ ﺍﻟﻴﻮﻡ ﺍﳊﺎﴐ ﺇﻧﲈ ﻫﻮ ﻣﺘﺠﺮ ﺃﺧﺮﻭﻱ‪ ،‬ﻭﺩﺍﺭ ﺿﻴﺎﻓﺔ ﺭﺍﺋﻌﺔ ﻟﻠﺮﲪﻦ‪.‬‬
‫ﺑﺼﺮﲏ ﺑﻌﻠﻢ ﺍﻟﻴﻘﲔ ﺃﻥ ﻣﺎ ﻳﺒﺪﻭ ﺑﻨﻈﺮ ﺍﻟﻐﻔﻠﺔ ﻣﻦ ﺍﻟﺜﻤﺮﺓ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﺘﻲ‬ ‫ﺛﻢ ﱠ‬
‫ﺇﻥ ﺍﻹﻳﲈﻥ ﻗﺪ ﹼ‬
‫ﻫﻲ ﻓﻮﻕ ﺷﺠﺮﺓ ﺍﻟﻌﻤﺮ ﻋﲆ ﺷﻜﻞ ﻧﻌﺶ ﻭﺟﻨﺎﺯﺓ‪ .‬ﺃﳖﺎ ﻟﻴﺴﺖ ﻛﺬﻟﻚ‪ ،‬ﻭﺇﻧﲈ ﻫﻲ ﺍﻧﻄﻼﻕ ﻟﺮﻭﺣﻲ‬
‫‪-‬ﺍﻟﺘﻲ ﻫﻲ ﺃﻫﻞ ﻟﻠﺤﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻭﻣﺮﺷﺤﺔ ﻟﻠﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪ -‬ﻣﻦ ﻭﻛﺮﻫﺎ ﺍﻟﻘﺪﻳﻢ ﺇﱃ ﺣﻴﺚ ﺁﻓﺎﻕ‬
‫ﺍﻟﻨﺠﻮﻡ ﻟﻠﺴﻴﺎﺣﺔ ﻭﺍﻻﺭﺗﻴﺎﺩ‪.‬‬
‫ﻭﺗﺮﺍﺏ ﺑﺪﺍﻳﺔ ﹺﺧﻠ ﹶﻘﺘﻲ‪ ،‬ﻟﻴﺴﺎ ﻋﻈﺎﻣ ﹰﺎ‬
‫ﹶ‬ ‫ﺛﻢ ﺇﻥ ﺍﻹﻳﲈﻥ ﻗﺪ ﺑ ﹼﻴﻦ ﺑﺄﴎﺍﺭﻩ ﺃﻥ ﻋﻈﺎﻣﻲ ﻭﺭﻣﻴﻤﻬﺎ‬
‫ﺣﻘﲑﺓ ﻓﺎﻧﻴﺔ ﺗﺪﺍﺱ ﲢﺖ ﺍﻷﻗﺪﺍﻡ‪ ،‬ﻭﺇﻧﲈ ﺫﻟﻚ ﺍﻟﱰﺍﺏ ﺑﺎﺏ ﻟﻠﺮﲪﺔ‪ ،‬ﻭﺳﺘﺎﺭ ﻟﴪﺍﺩﻕ ﺍﳉﻨﺔ‪.‬‬
‫ﺛﻢ ﺇﻥ ﺍﻹﻳﲈﻥ ﺃﺭﺍﲏ ﺑﻔﻀﻞ ﺃﴎﺍﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﱠ‬
‫ﺃﻥ ﺃﺣﻮﺍﻝ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻭﺿﺎﻋﻬﺎ ﺍﳌﻨﻬﺎﺭﺓ ﰲ‬
‫ﻇﻠﲈﺕ ﺍﻟﻌﺪﻡ ﺑﻨﻈﺮ ﺍﻟﻐﻔﻠﺔ‪ ،‬ﻻ ﺗﺘﺪﺣﺮﺝ ﻫﻜﺬﺍ ﰲ ﻏﻴﺎﻫﺐ ﺍﻟﻌﺪﻡ ‪-‬ﻛﲈ ﹸﻇ ﹼﻦ ﰲ ﺑﺎﺩﺉ ﺍﻷﻣﺮ‪ -‬ﺑﻞ‬
‫ﺃﺗﻤﺖ‬
‫ﺇﳖﺎ ﻧﻮﻉ ﻣﻦ ﺭﺳﺎﺋﻞ ﺭﺑﺎﻧﻴﺔ ﻭﻣﻜﺎﺗﻴﺐ ﺻﻤﺪﺍﻧﻴﺔ‪ ،‬ﻭﺻﺤﺎﺋﻒ ﻧﻘﻮﺵ ﻟﻸﺳﲈﺀ ﺍﻟﺴﺒﺤﺎﻧﻴﺔ ﻗﺪ ﹼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٢٤‬‬
‫ﻣﻬﺎ ﱠﻣﻬﺎ‪ ،‬ﻭﺃﻓﺎﺩﺕ ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﺃﺧﻠﻔﺖ ﻋﻨﻬﺎ ﻧﺘﺎﺋﺠﻬﺎ ﰲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﺄﻋﻠﻤﻨﻲ ﺍﻹﻳﲈﻥ ﺑﺬﻟﻚ ﻣﺎﻫﻴ ﹶﺔ‬
‫ﺍﻟﺪﻧﻴﺎ ﻋﻠﻢ ﺍﻟﻴﻘﲔ‪.‬‬
‫ﺃﻥ ﺫﻟﻚ ﺍﻟﻘﱪ ﺍﻟﺬﻱ ﹶﺃﺣﺪﹶ ﻕ ﰊ ﻧﺎﻇﺮ ﹰﺍ ﻭﻣﻨﺘﻈﺮ ﹰﺍ‬
‫ﺇﻥ ﺍﻹﻳﲈﻥ ﻗﺪ ﺃﻭﺿﺢ ﱄ ﺑﻨﻮﺭ ﺍﻟﻘﺮﺁﻥ ﱠ‬‫ﺛﻢ ﱠ‬
‫ﺑﺎﺏ ﻟﻌﺎﱂ ﺍﻟﻨﻮﺭ‪ .‬ﻭﺃﻥ ﺫﻟﻚ ﺍﻟﻄﺮﻳﻖ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﻷﺑﺪ ﻟﻴﺲ ﻃﺮﻳﻘ ﹰﺎ‬ ‫ﻟﻴﺲ ﻫﻮ ﺑﻔﻮﻫﺔ ﺑﺌﺮ‪ ،‬ﻭﺇﻧﲈ ﻫﻮ ﹲ‬
‫ﻣﻤﺘﺪ ﹰﺍ ﻭﻣﻨﺘﻬﻴ ﹰﺎ ﺑﺎﻟﻈﻠﲈﺕ ﻭﺍﻟﻌﺪﻡ‪ ،‬ﺑﻞ ﺇﻧﻪ ﺳﺒﻴﻞ ﹶﺳ ﹼ‬
‫ﻮﻱ ﺇﱃ ﻋﺎﱂ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ ﻭﻋﺎﱂ ﺍﻟﺴﻌﺎﺩﺓ‬
‫ﺍﳋﺎﻟﺪﺓ‪ ..‬ﻭﻫﻜﺬﺍ ﺃﺻﺒﺤﺖ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﺩﻭﺍ ﹰﺀ ﻟﺪﺍﺋﻲ‪ ،‬ﻭﻣﺮﻫﻤ ﹰﺎ ﻟﻪ‪ ،‬ﺣﻴﺚ ﻗﺪ ﺑﺪﺕ ﻭﺍﺿﺤﺔ‬
‫ﺟﻠﻴﺔ ﻓﺄﻗﻨﻌﺘﻨﻲ ﻗﻨﺎﻋﺔ ﺗﺎﻣﺔ‪.‬‬
‫ﺇﻥ ﺍﻹﻳﲈﻥ ﻳﻤﻨﺢ ﺫﻟﻚ ﺍﳉﺰﺀ ﺍﻟﻀﺌﻴﻞ ﻣﻦ ﺍﳉﺰﺀ ﺍﻻﺧﺘﻴﺎﺭﻱ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﻛﺴﺒ ﹰﺎ ﺟﺰﺋﻴ ﹰﺎ‬
‫ﺛﻢ‪ ،‬ﱠ‬
‫ﻟﻠﻐﺎﻳﺔ‪ ،‬ﻭﺛﻴﻘﺔ ﻳﺴﺘﻨﺪ ﲠﺎ ﺇﱃ ﻗﺪﺭﺓ ﻣﻄﻠﻘﺔ‪ ،‬ﻭﻳﻨﺘﺴﺐ ﲠﺎ ﺇﱃ ﺭﲪﺔ ﻭﺍﺳﻌﺔ‪ ،‬ﺿﺪ ﺗﻠﻚ ﺍﻟﻜﺜﺮﺓ ﺍﻟﻜﺎﺛﺮﺓ‬
‫ﻧﻔﺴﻪ ﻳﻜﻮﻥ ﻭﺛﻴﻘﺔ ﺑﻴﺪ ﺍﳉﺰﺀ ﺍﻻﺧﺘﻴﺎﺭﻱ‪ .‬ﺛﻢ ﺇﻥ‬ ‫ﻣﻦ ﺍﻷﻋﺪﺍﺀ ﻭﺍﻟﻈﻠﲈﺕ ﺍﳌﺤﻴﻄﺔ‪ ،‬ﺑﻞ ﺇﻥ ﺍﻹﻳﲈﻥ ﹶ‬
‫ﻫﺬﺍ ﺍﳉﺰﺀ ﺍﻻﺧﺘﻴﺎﺭﻱ ﺍﻟﺬﻱ ﻫﻮ ﺍﻟﺴﻼﺡ ﺍﻹﻧﺴﺎﲏ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﰲ ﺣﺪ ﺫﺍﺗﻪ ﻧﺎﻗﺼ ﹰﺎ ﻋﺎﺟﺰ ﹰﺍ ﻗﺎﺻﺮ ﹰﺍ‪،‬‬
‫ﹼﺇﻻ ﺃﻧﻪ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﺑﺎﺳﻢ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭ ﹸﺑﺬﻝ ﰲ ﺳﺒﻴﻠﻪ‪ ،‬ﻭﻷﺟﻠﻪ‪ ،‬ﻳﻤﻜﻦ ﺃﻥ ﹸﻳﻨﺎﻝ ﺑﻪ ‪-‬ﺑﻤﻘﺘﴣ‬
‫ﺍﻹﻳﲈﻥ‪ -‬ﺟﻨﺔ ﺃﺑﺪﻳﺔ ﺑﺴﻌﺔ ﲬﺴﲈﺋﺔ ﺳﻨﺔ‪ .‬ﹶﻣ ﹶﺜ ﹸﻞ ﺍﳌﺆﻣﻦ ﰲ ﺫﻟﻚ ﻣﺜﻞ ﺍﳉﻨﺪﻱ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻞ ﻗﻮﺗﻪ‬
‫ﺍﳉﺰﺋﻴﺔ ﺑﺎﺳﻢ ﺍﻟﺪﻭﻟﺔ ﻓﺈﻧﻪ ﻳﺴﻬﻞ ﻟﻪ ﺃﻥ ﻳﺆﺩﻱ ﺃﻋﻤﺎ ﹰ‬
‫ﻻ ﺗﻔﻮﻕ ﻗﻮﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ ﺑﺄﻟﻮﻑ ﺍﳌﺮﺍﺕ‪.‬‬
‫ﻭﻛﲈ ﺃﻥ ﺍﻹﻳﲈﻥ ﻳﻤﻨﺢ ﺍﻟﺠﺰ ﹶﺀ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻭﺛﻴﻘﺔ‪ ،‬ﻓﺈﻧﻪ ﻳﺴﻠﺐ ﺯﻣﺎﻣﻪ ﻣﻦ ﻗﺒﻀﺔ ﺍﳉﺴﻢ ﺍﻟﺬﻱ‬
‫ﻻ ﻳﺴﺘﻄﻴﻊ ﺍﻟﻨﻔﻮﺫ ﰲ ﺍﳌﺎﴈ ﻭﻻ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ ،‬ﻭﻳﺴ ﹼﻠﻤﻪ ﺇﱃ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ‪ ،‬ﻭﻟﻌﺪﻡ ﺍﻧﺤﺼﺎﺭ ﺩﺍﺋﺮﺓ‬
‫ﺣﻴﺎﺓ ﺍﻟﺮﻭﺡ ﻭﺍﻟﻘﻠﺐ ﰲ ﺍﻟﺰﻣﻦ ﺍﳊﺎﴐ ﻛﲈ ﻫﻮ ﰲ ﺍﳉﺴﺪ‪ ،‬ﻭﻟﺪﺧﻮﻝ ﺳﻨﻮﺍﺕ ﻋﺪﺓ ﻣﻦ ﺍﳌﺎﴈ‬
‫ﻭﺳﻨﻮﺍﺕ ﻣﺜﻠﻬﺎ ﻣﻦ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺩﺍﺋﺮﺓ ﺗﻠﻚ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﺍﳉﺰﺀ ﺍﻻﺧﺘﻴﺎﺭﻱ ﻳﻨﻄﻠﻖ ﻣﻦ ﺍﳉﺰﺋﻴﺔ‬
‫ﻣﻜﺘﺴﺒ ﹰﺎ ﺍﻟﻜﻠﻴﺔ‪ .‬ﻓﻜﲈ ﺃﻧﻪ ﻳﺪﺧﻞ ﺑﻘﻮﺓ ﺍﻹﻳﲈﻥ ﰲ ﺃﻋﻤﻖ ﺃﻭﺩﻳﺔ ﺍﳌﺎﴈ ﻣﺒﺪﺩ ﹰﺍ ﻇﻠﲈﺕ ﺍﻷﺣﺰﺍﻥ‪،‬‬
‫ﻛﺬﻟﻚ ﻳﺼﻌﺪ ﻣﺤﻠﻘ ﹰﺎ ﺑﻨﻮﺭ ﺍﻹﻳﲈﻥ ﺇﱃ ﺃﺑﻌﺪ ﺷﻮﺍﻫﻖ ﺍﳌﺴﺘﻘﺒﻞ ﻣﺰﻳ ﹰ‬
‫ﻼ ﺃﻫﻮﺍﻟﻪ ﻭﳐﺎﻭﻓﻪ‪.‬‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﺧﻮﺍﻥ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻷﺧﻮﺍﺕ ﺍﻟﻌﺠﺎﺋﺰ‪ ،‬ﻭﻳﺎ ﻣﻦ ﺗﺘﺄﳌﻮﻥ ﻣﺜﲇ ﻣﻦ ﺗﻌﺐ‬
‫ﺍﳌﺸﻴﺐ! ﻣﺎ ﺩﻣﻨﺎ ﻭﺍﳊﻤﺪ ﷲ ﻣﻦ ﺃﻫﻞ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﺍﻹﻳﲈﻥ ﻓﻴﻪ ﺧﺰﺍﺋﻦ ﺣﻠﻮﺓ ﻧﲑﺓ ﻟﺬﻳﺬﺓ ﳏﺒﻮﺑﺔ ﺇﱃ‬
‫ﻫﺬﺍ ﺍﳊﺪ‪ ،‬ﻭﺃﻥ ﺷﻴﺒﻨﺎ ﻳﺪﻓﻌﻨﺎ ﺇﱃ ﻫﺬﻩ ﺍﳋﺰﺍﺋﻦ ﺩﻓﻌ ﹰﺎ ﺃﻛﺜﺮ‪ ،‬ﻓﻠﻴﺲ ﻟﻨﺎ ﺍﻟﺘﺸﻜﻲ ﻣﻦ ﺍﻟﺸﻴﺨﻮﺧﺔ‬
‫ﻋﺰ ﹼ‬
‫ﻭﺟﻞ‪ ،‬ﻭﺃﻥ ﻧﺤﻤﺪﻩ ﺗﻌﺎﱃ ﻋﲆ ﺷﻴﺒﻨﺎ‬ ‫ﺇﺫﻥ‪ ،‬ﺑﻞ ﳚﺐ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﺪﻡ ﺃﻟﻒ ﺷﻜﺮ ﻭﺷﻜﺮ ﺇﱃ ﺍﷲ ﹼ‬
‫ﺍﻟﻤﻨﻮﺭ ﺑﺎﻹﻳﲈﻥ‪.‬‬
‫ﹼ‬
‫‪٣٢٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﻣﻦ‬
‫ﺍﻟﺒﻴﺎﺽ ﺍﻟﺬﻱ ﻫﻮ ﻋﻼﻣ ﹸﺔ ﺍﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺃﻫﻮﺍﻝ‬ ‫ﹸ‬ ‫ﹺ‬
‫ﺷﻌﺮﺍﺕ ﺭﺃﳼ‬ ‫ﺑﻌﺾ‬
‫ﺣﻴﻨﲈ ﺧﺎﻟﻂ ﹶ‬
‫ﻓﻲ ﻧﻮ ﹶﻡ‬
‫ﻋﻤﻘﺖ ﹼ‬ ‫ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ ﻭﻣﺎ ﺧ ﱠﻠﻔﻪ ﺍﻷﴎ ﻟﺪ￯ ﺍﻟﺮﻭﺱ ﻣﻦ ﺁﺛﺎﺭ ﻋﻤﻴﻘﺔ ﰲ ﺣﻴﺎﰐ ﹼ‬
‫ﺍﺳﺘﻘﺒﺎﻝ ﺭﺍﺋﻊ ﻋﻨﺪ ﻋﻮﺩﰐ ﻣﻦ ﺍﻷﴎ ﺇﱃ ﺍﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﺳﻮﺍ ﹲﺀ ﻣﻦ ﹺﻗﺒﻞ‬
‫ﹲ‬ ‫ﻏﻔﻠﺔ ﺍﻟﺸﺒﺎﺏ‪ .‬ﻭﺗﻼ ﺫﻟﻚ‬
‫ﺍﳋﻠﻴﻔﺔ ﺃﻭ ﺷﻴﺦ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺍﻟﻘﺎﺋﺪ ﺍﻟﻌﺎﻡ‪ ،‬ﺃﻭ ﻣﻦ ﻗﺒﻞ ﻃﻠﺒﺔ ﺍﻟﻌﻠﻮﻡ ﺍﻟﴩﻋﻴﺔ‪ ،‬ﻭﻣﺎ ﻗﻮﺑﻠﺖ ﺑﻪ ﻣﻦ‬
‫ﻼ ﻋﻦ ﺳﻜﺮﺓ‬ ‫ﺗﻜﺮﻳﻢ ﻭﺣﻔﺎﻭﺓ ﺃﻛﺜﺮ ﳑﺎ ﺃﺳﺘﺤﻖ ﺑﻜﺜﲑ‪ ..‬ﻛﻞ ﺫﻟﻚ ﻭ ﹼﻟﺪ ﻋﻨﺪﻱ ﺣﺎﻟ ﹲﺔ ﺭﻭﺣﻴﺔ ﻓﻀ ﹰ‬
‫ﺗﺼﻮﺭﺕ ﻣﻌﻬﺎ ﱠ‬
‫ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺋﻤﺔ ﺑﺎﻗﻴﺔ‪،‬‬ ‫ﹸ‬ ‫ﻓﻲ ﺫﻟﻚ ﺍﻟﻨﻮ ﹶﻡ ﺃﻛﺜﺮ‪ ،‬ﺣﺘﻰ‬
‫ﻘﺖ ﹼ‬
‫ﻭﻋﻤ ﹾ‬
‫ﺍﻟﺸﺒﺎﺏ ﻭﻏﻔﻠﺘﻪ‪ ،‬ﹼ‬
‫ﻭﺭﺃﻳﺖ ﻧﻔﴘ ﰲ ﺣﺎﻟﺔ ﻋﺠﻴﺒﺔ ﻣﻦ ﺍﻻﻟﺘﺼﺎﻕ ﺑﺎﻟﺪﻧﻴﺎ ﻛﺄﻧﻨﻲ ﻻ ﺃﻣﻮﺕ‪.‬‬
‫ﻓﻔﻲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﺫﻫﺒﺖ ﺇﱃ »ﺟﺎﻣﻊ ﺑﺎﻳﺰﻳﺪ« ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‬
‫ﻓﺎﺳﺘﻤﻌﺖ ﻣﻦ ﻟﺴﺎﻥ ﺃﻭﻟﺌﻚ ﺍﳊﻔﺎﻅ‬
‫ﹸ‬ ‫ﺍﳌﺒﺎﺭﻙ ﻷﺳﺘﻤﻊ ﺇﱃ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﻦ ﺍﻟﺤ ﹼﻔﺎﻅ ﺍﳌﺨﻠﺼﲔ‪،‬‬
‫ﹸ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﳌﻌﺠﺰ ﺑﻘﻮﺓ ﻭﺷﺪﺓ‪ ،‬ﺧﻄﺎﺑﻪ ﺍﻟﺴﲈﻭﻱ ﺍﻟﺮﻓﻴﻊ ﰲ ﻣﻮﺕ ﺍﻹﻧﺴﺎﻥ ﻭﺯﻭﺍﻟﻪ‪ ،‬ﻭﻭﻓﺎﺓ‬ ‫ﻣﺎ ﺃﻋﻠﻨﻪ‬
‫ﺫﻭﻱ ﺍﳊﻴﺎﺓ ﻭﻣﻮﲥﻢ‪ ،‬ﻭﺫﻟﻚ ﺑﻨﺺ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾ Ð Ï Î Í Ì﴿ :‬ﺍﻷﻧﺒﻴﺎﺀ‪.(٣٥ :‬‬
‫ﺻﻤﺎﺥ ﺃﺫﲏ ﻣﺨﺘﺮﻗ ﹰﺎ ﻭﻣﻤﺰﻗ ﹰﺎ ﻃﺒﻘﺎﺕ ﺍﻟﻨﻮﻡ ﻭﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﺴﻜﺮﺓ ﺍﻟﻜﺜﻴﻔﺔ‬
‫ﹶ‬ ‫ﹶﻧ ﹶﻔ ﹶﺬ ﻫﺬﺍ ﺍﻹﻋﻼﻥ ﺍﻟﺪﺍﻭﻱ‬
‫ﻓﺨﺮﺟﺖ ﻣﻦ ﺍﳉﺎﻣﻊ‪ ،‬ﻭﺭﺃﻳﺖ ﻧﻔﴘ ﻟﺒﻀﻌﺔ ﺃﻳﺎﻡ‪،‬‬
‫ﹸ‬ ‫ﺍﻟﻐﻠﻴﻈﺔ ﺣﺘﻰ ﺍﺳﺘﻘﺮ ﰲ ﺃﻋﲈﻕ ﺃﻋﲈﻕ ﻗﻠﺒﻲ‪.‬‬
‫ﻛﺄﻥ ﺇﻋﺼﺎﺭ ﹰﺍ ﻫﺎﺋﻼﹰ ﻳﻀﻄﺮﻡ ﰲ ﺭﺃﳼ ﺑﲈ ﺑﻘﻲ ﻣﻦ ﺁﺛﺎﺭ ﺫﻟﻚ ﺍﻟﻨﻮﻡ ﺍﻟﻌﻤﻴﻖ ﺍﳌﺴﺘﻘﺮ ﹼ‬
‫ﻓﻲ ﻣﻨﺬ ﺃﻣﺪ‬ ‫ﱠ‬
‫ﻃﻮﻳﻞ‪ ،‬ﻭﺭﺃﻳﺘﹸﻨﻲ ﻛﺎﻟﺴﻔﻴﻨﺔ ﺍﻟﺘﺎﺋﻬﺔ ﺑﲔ ﺃﻣﻮﺍﺝ ﺍﻟﺒﺤﺮ ﺍﳌﻀﻄﺮﺑﺔ ﺍﻟﺒﻮﺻﻠﺔ‪ .‬ﻛﺎﻧﺖ ﻧﻔﴘ ﺗﺘﺄﺟﺞ‬
‫ﺍﻟﺸﻌﺮﺍﺕ ﺍﻟﺒﻴﻀﺎﺀ ﲣﺎﻃﺒﻨﻲ‬
‫ﹸ‬ ‫ﺑﻨﺎﺭ ﺫﺍﺕ ﺩﺧﺎﻥ ﻛﺜﻴﻒ‪ ..‬ﻭﻛﻠﲈ ﻛﻨﺖ ﺃﻧﻈﺮ ﺇﱃ ﺍﳌﺮﺁﺓ‪ ،‬ﻛﺎﻧﺖ ﺗﻠﻚ‬
‫ﻗﺎﺋﻠﺔ‪ :‬ﺍﻧﺘﺒﻪ!!!‪.‬‬
‫ﺇﻥ ﺍﻷﻣﻮﺭ ﺗﻮﺿﺤﺖ ﻋﻨﺪﻱ ﺑﻈﻬﻮﺭ ﺗﻠﻚ ﺍﻟﺸﻌﺮﺍﺕ ﺍﻟﺒﻴﻀﺎﺀ ﻭﺗﺬﻛﲑﻫﺎ ﺇﻳﺎﻱ‪ ،‬ﺣﻴﺚ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺷﺎﻫﺪﺕ ﺃﻥ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﻱ ﻛﻨﺖ ﺃﻏﱰ ﺑﻪ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﺑﻞ ﻛﻨﺖ ﻣﻔﺘﻮﻧ ﹰﺎ ﺑﺄﺫﻭﺍﻗﻪ ﻳﻘﻮﻝ ﱄ‪ :‬ﺍﻟﻮﺩﺍﻉ! ﻭﺃﻥ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺘﻲ ﻛﻨﺖ ﺃﺭﺗﺒﻂ ﺑﺤﺒﻬﺎ ﺑﺪﺃﺕ ﺑﺎﻻﻧﻄﻔﺎﺀ ﺭﻭﻳﺪ ﹰﺍ ﺭﻭﻳﺪ ﹰﺍ‪ ،‬ﻭﺑﺪﹶ ﺕ ﱄ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺘﻲ ﻛﻨﺖ‬
‫ﺃﺗﺸﺒﺚ ﲠﺎ‪ ،‬ﺑﻞ ﻛﻨﺖ ﻣﺸﺘﺎﻗ ﹰﺎ ﺇﻟﻴﻬﺎ ﻭﻋﺎﺷﻘ ﹰﺎ ﳍﺎ‪ ،‬ﺭﺃﻳﺘﻬﺎ ﺗﻘﻮﻝ ﱄ‪ :‬ﺍﻟﻮﺩﺍﻉ!! ﺍﻟﻮﺩﺍﻉ!! ﻣﺸﻌﺮ ﹰﺓ‬
‫ﺇﻳﺎﻱ‪ ،‬ﺑﺄﻧﻨﻲ ﺳﺄﺭﺣﻞ ﻣﻦ ﺩﺍﺭ ﺍﻟﻀﻴﺎﻓﺔ ﻫﺬﻩ‪ ،‬ﻭﺳﺄﻏﺎﺩﺭﻫﺎ ﻋﲈ ﻗﺮﻳﺐ‪ .‬ﻭﺭﺃﻳﺘﻬﺎ ‪-‬ﺃﻱ ﺍﻟﺪﻧﻴﺎ‪-‬‬
‫ﻫﻲ ﺍﻷﺧﺮ￯ ﺗﻘﻮﻝ‪ :‬ﺍﻟﻮﺩﺍﻉ‪ ،‬ﻭﺗﺘﻬﻴﺄ ﻟﻠﺮﺣﻴﻞ‪ .‬ﻭﺍﻧﻔﺘﺢ ﻟﻠﻘﻠﺐ ﻣﻦ ﻛﻠﻴﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿‪ ﴾ Ð Ï Î Í Ì‬ﻭﻣﻦ ﺷﻤﻮﻟﻴﺘﻬﺎ‪ ،‬ﺫﻟﻚ ﺍﳌﻌﻨﻰ ﺍﻟﺬﻱ ﻳﺘﻀﻤﻨﻬﺎ ﻭﻫﻮ‪:‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٢٦‬‬
‫ﺇ ﱠﻥ ﺍﻟﺒﴩﻳﺔ ﻗﺎﻃﺒﺔ ﺇﻧﲈ ﻫﻲ ﻛﺎﻟﻨﻔﺲ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻓﻼﺑﺪ ﺃﳖﺎ ﺳﺘﻤﻮﺕ ﻛﻲ ﺗﹸﺒﻌﺚ ﻣﻦ ﺟﺪﻳﺪ‪،‬‬
‫ﺍﻟﺒﻮﺍﺭ ﻛﻲ ﺗﺘﺨﺬ ﻫﻴﺄﺓ ﺍﻟﺒﻘﺎﺀ‬
‫ﹸ‬ ‫ﻧﻔﺲ ﻓﻼﺑﺪ ﺃﳖﺎ ﺳﻮﻑ ﲤﻮﺕ ﻭﻳﺼﻴﺒﻬﺎ‬
‫ﻭﺇﻥ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻛﺬﻟﻚ ﹲ‬
‫ﻧﻔﺲ ﻭﺳﻮﻑ ﲤﻮﺕ ﻭﺗﻨﻘﴤ ﻛﻲ ﺗﺘﺸﻜﻞ ﺑﺼﻮﺭﺓ‬
‫ﻭﺻﻮﺭﺓ ﺍﳋﻠﻮﺩ‪ ،‬ﻭﺇﻥ ﺍﻟﺪﻧﻴﺎ ﻫﻲ ﺍﻷﺧﺮ￯ ﹲ‬
‫»ﺁﺧﺮﺓ«‪.‬‬
‫ﺫﺍﻫﺐ ﻧﺤﻮ‬
‫ﹲ‬ ‫ﻓﻜﺮﺕ ﻓﻴﲈ ﺃﻧﺎ ﻓﻴﻪ؛ ﻓﺮﺃﻳﺖ‪ :‬ﺃﻥ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﻣﺪﺍﺭ ﺍﻷﺫﻭﺍﻕ ﻭﺍﻟﻠﺬﺍﺋﺬ‪،‬‬
‫ﺍﻟﺰﻭﺍﻝ‪ ،‬ﺗﺎﺭﻙ ﻣﻜﺎﻧﻪ ﻟﻠﺸﻴﺨﻮﺧﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻨﺸﺄ ﺍﻷﺣﺰﺍﻥ‪ .‬ﻭﺃﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺴﺎﻃﻌﺔ ﺍﻟﺒﺎﻫﺮﺓ ﻟﻔﻲ‬
‫ﺍﻟﻤﻮﺕ ﺍﳌﻈﻠﻢ ﺍﳌﺨﻴﻒ ‪-‬ﻇﺎﻫﺮ ﹰﺍ‪ -‬ﻟﻴﺤﻞ ﳏﻠﻬﺎ‪.‬‬
‫ﹸ‬ ‫ﺍﺭﲢﺎﻝ‪ ،‬ﻭﻳﺘﻬﻴﺄ‬
‫ﻭﺭﺃﻳﺖ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺘﻲ ﻫﻲ ﳏﺒﻮﺑﺔ ﻭﺣﻠﻮﺓ ﻭﻣﻌﺸﻮﻗﺔ ﺍﻟﻐﻔﺎﺓ ﻭﺗﹸﻈﻦ ﺃﳖﺎ ﺩﺍﺋﻤﺔ‪ ،‬ﺭﺃﻳﺘﻬﺎ ﲡﺮﻱ‬
‫ﻣﴪﻋﺔ ﺇﱃ ﺍﻟﻔﻨﺎﺀ‪ .‬ﻭﻟﻜﻲ ﺃﻧﻐﻤﺲ ﰲ ﺍﻟﻐﻔﻠﺔ ﻭ ﹸﺃﺧﺎﺩﻉ ﻧﻔﴘ ﻭ ﹼﻟﻴﺖ ﻧﻈﺮﻱ ﺷﻄﺮ ﺃﺫﻭﺍﻕ ﺍﳌﻨـﺰﻟﺔ‬
‫ﺣﻈﻴﺖ ﺑﻪ ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ ﻭﺍﻟﺬﻱ ﹸﺧﺪﻋﺖ ﺑﻪ ﻧﻔﴘ ﻭﻫﻮ ﻓﻮﻕ‬
‫ﹸ‬ ‫ﺍﻻﺟﺘﲈﻋﻴﺔ ﻭﻣﻘﺎﻣﻬﺎ ﺍﻟﺮﻓﻴﻊ ﺍﻟﺬﻱ‬
‫ﺣﺪﱢ ﻱ ﻭﻃﻮﻗﻲ ﻣﻦ ﺣﻔﺎﻭﺓ ﻭﺇﻛﺮﺍﻡ ﻭﺳﻠﻮﺍﻥ ﻭﺇﻗﺒﺎﻝ ﻭﺇﻋﺠﺎﺏ‪ ..‬ﻓﺮﺃﻳﺖ ﺃﻥ ﲨﻴﻌﻬﺎ ﻻ ﺗﺼﺎﺣﺒﻨﻲ‬
‫ﹼﺇﻻ ﺇﱃ ﺣﺪ ﺑﺎﺏ ﺍﻟﻘﱪ ﺍﻟﻘﺮﻳﺐ ﻣﻨﻰ‪ ،‬ﻭﻋﻨﺪﻩ ﺗﻨﻄﻔﺊ‪.‬‬
‫ﻟﻠﺴﻤﻌﺔ‬
‫ﻭﺃﺛﺮﺓ ﺑﺎﺭﺩﺓ ﻭﻏﻔﻠﺔ ﻣﺆﻗﺘﺔ‪ ،‬ﺗﻜﻤﻦ ﲢﺖ ﺍﻟﺴﺘﺎﺭ ﺍﳌﺰﺭﻛﺶ ﹸ‬
‫ﻼ‪ ،‬ﹶ‬ ‫ﺃﻥ ﺭﻳﺎ ﹰﺀ ﺛﻘﻴ ﹰ‬
‫ﻭﺭﺃﻳﺖ ﱠ‬
‫ﻭﺍﻟﺼﻴﺖ‪ ،‬ﺍﻟﺘﻲ ﻫﻲ ﺍﳌﺜﻞ ﺍﻷﻋﲆ ﻷﺭﺑﺎﺏ ﺍﻟﺸﻬﺮﺓ ﻭﻋﺸﺎﻗﻬﺎ‪ ،‬ﻓﻔﻬﻤﺖ ﱠ‬
‫ﺃﻥ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ‬ ‫ﹺ‬
‫ﺧﺪﻋﺘﻨﻲ ﺣﺘﻰ ﺍﻵﻥ ﻟﻦ ﲤﻨﺤﻨﻲ ﺃﻱ ﺳﻠﻮﺍﻥ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﺃﺗﻠﻤﺲ ﻓﻴﻬﺎ ﺃﻱ ﻗﺒﺲ ﻣﻦ ﻧﻮﺭ‪.‬‬
‫ﺑﺪﺃﺕ ﺑﺎﻻﺳﺘﲈﻉ ﻛﺬﻟﻚ‬
‫ﹸ‬ ‫ﻭﻟﻜﻲ ﺃﺳﺘﻴﻘﻆ ﻣﻦ ﻏﻔﻠﺘﻲ ﻣﺮﺓ ﺃﺧﺮ￯ ﻭﺃﻧﺘﺒﻪ ﻣﻨﻬﺎ ﻧﻬﺎﺋﻴ ﹰﺎ‪،‬‬
‫ﻷﻭﻟﺌﻚ ﺍﳊﻔﺎﻅ ﺍﻟﻜﺮﺍﻡ ﰲ»ﺟﺎﻣﻊ ﺑﺎﻳﺰﻳﺪ« ﻷﺗﻠﻘﻰ ﺍﻟﺪﺭﺱ ﺍﻟﺴﲈﻭﻱ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪..‬‬
‫ﺳﻤـﻌﺖ ﺑـﺸﺎﺭﺍﺕ ﺫﻟﻚ ﺍﻹﺭﺷﺎﺩ ﺍﻟﺴﲈﻭﻱ ﻣﻦ ﺧﻼﻝ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺮﺑﺎﻧـﻴﺔ ﺍﳌﻘﺪﺳﺔ ﰲ‬
‫ﹸ‬ ‫ﻭﻋﻨﺪﻫﺎ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) ﴾....# " ! ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.(٢٥ :‬‬

‫ﺗﺤﺮﻳﺖ ﻋﻦ ﺍﻟﺴﻠﻮﺓ ﻭﺍﻟﺮﺟﺎﺀ ﻭﺍﻟﻨﻮﺭ ﰲ ﺗﻠﻚ‬

‫ﻭﺑﺎﻟﻔﻴﺾ ﺍﻟﺬﻱ ﺃﺧﺬ ﹸﺗ ﹸﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﹼ‬
‫ﻳﺄﺱ ﻭﻭﺣﺸﺔ‪ ،‬ﺩﻭﻥ ﺍﻟﺒﺤﺚ ﻋﻨﻬﺎ ﰲ ﻏﲑﻫﺎ ﻣﻦ‬‫ﺍﻷﻣﻮﺭ ﺍﻟﺘﻲ ﺃﺩﻫﺸﺘﻨﻲ ﻭﺣ ﹼﻴﺮﺗﻨﻲ ﻭﺃﻭﻗﻌﺘﻨﻲ ﰲ ﹴ‬
‫ﻓﺄﻟﻒ ﺷﻜﺮ ﻭﺷﻜﺮ ﻟﻠﺨﺎﻟﻖ ﺍﻟﻜﺮﻳﻢ ﻋﲆ ﻣﺎ ﻭ ﹼﻓﻘﻨﻲ ﹾ‬
‫ﻷﻥ ﺃﺟﺪ ﺍﻟﺪﻭﺍ ﹶﺀ ﰲ ﺍﻟﺪﺍﺀ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﻥ‬ ‫ﹶ‬ ‫ﺍﻷﻣﻮﺭ‪.‬‬
‫ﺃﺭ￯ ﺍﻟﻨﻮﺭ ﰲ ﺍﻟﻈﻠﻤﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﹾ‬
‫ﻭﺃﻥ ﺃﺷﻌﺮ ﺑﺎﻟﺴﻠﻮﺍﻥ ﰲ ﺍﻷﱂ ﻭﺍﻟﺮﻋﺐ ﺫﺍﲥﲈ‪.‬‬
‫ﻧﻈﺮﺕ ﺇﱃ ﺫﻟﻚ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳ ﹺ‬
‫ﺮﻋﺐ ﺍﳉﻤﻴﻊ ﻭ ﹸﻳﺘﻮﻫﻢ ﺃﻧﻪ ﳐﻴﻒ ﺟﺪ ﹰﺍ‪..‬‬ ‫ﹸ‬ ‫ﻓﻨﻈﺮﺕ ﺃﻭﻝ ﻣﺎ‬
‫ﹸ‬
‫‪٣٢٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻭﻫﻮ ﻭﺟﻪ »ﺍﳌﻮﺕ« ﻓﻮﺟﺪﺕ ﺑﻨﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﱠ‬

‫ﺃﻥ ﺍﻟﻮﺟﻪ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻤﻮﺕ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺆﻣﻦ‬
‫ﻣﻈﻠﻢ ﻭﺍﻟﺴﱰ ﺍﻟﺬﻱ ﳜﻔﻴﻪ ﻳﻜﺘﻨﻔﻪ ﺍﻟﺴﻮﺍﺩ ﺍﻟﻘﺒﻴﺢ ﺍﳌﺮﻋﺐ‪.‬‬
‫ﹲ‬ ‫ﺻﺒﻮﺡ ﻣﻨﻮﺭ‪ ،‬ﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺣﺠﺎﺑﻪ‬
‫ﹲ‬
‫ﻭﻗﺪ ﺃﺛﺒﺘﻨﺎ ﻭﺃﻭﺿﺤﻨﺎ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺼﻮﺭﺓ ﻗﺎﻃﻌﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺑﺨﺎﺻﺔ ﰲ »ﺍﻟﻜﻠﻤﺔ‬
‫ﺍﻟﺜﺎﻣﻨﺔ« ﻭ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﻌﴩﻳﻦ« ﻣﻦ ﺃﻥ ﺍﳌﻮﺕ‪ :‬ﻟﻴﺲ ﺇﻋﺪﺍﻣ ﹰﺎ ﻧﻬﺎﺋﻴ ﹰﺎ‪ ،‬ﻭﻻ ﻫﻮ ﻓﺮﺍﻗ ﹰﺎ ﺃﺑﺪﻳ ﹰﺎ‪ ،‬ﻭﺇﻧﲈ‬
‫ﻣﻘﺪﻣ ﹲﺔ ﻭﲤﻬﻴﺪ ﻟﻠﺤﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻭﺑﺪﺍﻳﺔ ﳍﺎ‪ .‬ﻭﻫﻮ ﺇﳖﺎﺀ ﻷﻋﺒﺎﺀ ﻣﻬﻤﺔ ﺍﳊﻴﺎﺓ ﻭﻭﻇﺎﺋﻔﻬﺎ ﻭﺭﺧﺼﺔ ﻣﻨﻬﺎ‬
‫ﻭﺭﺍﺣﺔ ﻭﺇﻋﻔﺎﺀ‪ ،‬ﻭﻫﻮ ﹸ‬
‫ﺗﺒﺪﻳﻞ ﻣﻜﺎﻥ ﺑﻤﻜﺎﻥ‪ ،‬ﻭﻫﻮ ﻭﺻﺎﻝ ﻭﻟﻘﺎﺀ ﻣﻊ ﻗﺎﻓﻠﺔ ﺍﻷﺣﺒﺎﺏ ﺍﻟﺬﻳﻦ ﺍﺭﲢﻠﻮﺍ‬
‫ﺇﱃ ﻋﺎﱂ ﺍﻟﱪﺯﺥ‪ ..‬ﻭﻫﻜﺬﺍ‪ ،‬ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺷﺎﻫﺪﺕ ﻭﺟﻪ ﺍﳌﻮﺕ ﺍﳌﻠﻴﺢ ﺍﻟﺼﺒﻮﺡ‪ .‬ﻓﻼ ﻏﺮﻭ ﱂ‬
‫ﹴ‬
‫ﺑﴚﺀ ﻣﻦ ﺍﻻﺷﺘﻴﺎﻕ ‪-‬ﻣﻦ ﺟﻬﺔ‪ -‬ﻭﻋﺮﻓﺖ ﰲ ﺣﻴﻨﻬﺎ ﺳﺮ ﹰﺍ‬ ‫ﹶﺃﻧﻈﺮ ﺇﻟﻴﻪ ﺧﺎﺋﻔ ﹰﺎ ﻭﺟ ﹰ‬
‫ﻼ‪ ،‬ﻭﺇﻧﲈ ﻧﻈﺮﺕ ﺇﻟﻴﻪ‬
‫ﻣﻦ ﺃﴎﺍﺭ »ﺭﺍﺑﻄﺔ ﺍﳌﻮﺕ« ﺍﻟﺘﻲ ﻳﺰﺍﻭﳍﺎ ﺃﻫﻞ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‪.‬‬
‫ﺛﻢ ﺗﺄﻣﻠﺖ ﰲ »ﻋﻬﺪ ﺍﻟﺸﺒﺎﺏ« ﻓﺮﺃﻳﺖ ﺃﻧﻪ ﹸﻳﺤﺰﻥ ﺍﳉﻤﻴﻊ ﺑﺰﻭﺍﻟﻪ‪ ،‬ﻭﳚﻌﻞ ﺍﻟﻜﻞ ﻳﺸﺘﺎﻗﻮﻥ ﺇﻟﻴﻪ‬
‫ﻣﺮ ﺷﺒﺎﰊ ﻫﻜﺬﺍ! ﻓﺮﺃﻳﺖ ﺃﻥ ﺛﻤﺔ ﻭﺟﻬ ﹰﺎ ﺩﻣﻴﻤ ﹰﺎ‬
‫ﻭﻳﻨﺒﻬﺮﻭﻥ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﻤﺮ ﺑﺎﻟﻐﻔﻠﺔ ﻭﺍﻵﺛﺎﻡ‪ ،‬ﻭﻗﺪ ﹼ‬
‫ﺍﻟﺤ ﱠﻠﺔ ﺍﻟﻘﺸﻴﺒﺔ ﺍﻟﻔﻀﻔﺎﺿﺔ ﺍﳌﻠﻘﺎﺓ ﻋﻠﻴﻪ‪ ،‬ﻓﻠﻮ ﱂ ﺃﻛﻦ ﻣﺪﺭﻛ ﹰﺎ ﻛﻨﻬﻪ‬
‫ﺟﺪ ﹰﺍ ﺑﻞ ﹸﻣﺴﻜﺮ ﹰﺍ ﻭﻣﺤﻴﺮ ﹰﺍ ﲢﺖ ﹸ‬
‫ﻟﻜﺎﻥ ﻳﺒﻜﻴﻨﻲ ﻭﳛﺰﻧﻨﻲ ﻃﻮﺍﻝ ﺣﻴﺎﰐ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺣﺘﻰ ﻟﻮ ﻋﻤﺮﺕ ﻣﺎﺋﺔ ﺳﻨﺔ ﺣﻴﺎﻝ ﺑﻀﻊ ﺳﻨﲔ ﲤﴤ‬
‫ﺑﻨﺸﻮﺓ ﻭﺍﺑﺘﺴﺎﻣﺔ‪ ،‬ﻛﲈ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺍﻟﺒﺎﻛﻲ ﻋﲆ ﺷﺒﺎﺑﻪ ﺑﺤﴪﺓ ﻣﺮﻳﺮﺓ‪:‬‬
‫‪(١)     ‬‬
‫‪     ‬‬ ‫‪        ‬‬
‫‪     ‬‬ ‫‪   ‬‬
‫‪   ‬‬
‫ﺳﺮ ﺍﻟﺸﺒﺎﺏ ﻭﻣﺎﻫﻴﺘﹶﻪ ﻣﻦ ﺍﻟﺸﻴﻮﺥ ﻳﻘﻀﻮﻥ ﺷﻴﺨﻮﺧﺘﻬﻢ ﺑﺎﳊﴪﺓ‬ ‫ﺇﻥ ﺍﻟﺬﻳﻦ ﱂ ﻳﺘﺒﻴﻨﻮﺍ ﱠ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻭﺍﻟﻨﺤﻴﺐ ﻋﲆ ﻋﻬﺪ ﺷﺒﺎﲠﻢ ﻛﻬﺬﺍ ﺍﻟﺸﺎﻋﺮ‪ .‬ﻭﺍﳊﺎﻝ ﺃﻥ ﻓﺘﻮﺓ ﺍﻟﺸﺒﺎﺏ ﻭﻧﻀﺎﺭﺗﻪ ﺇﺫﺍ ﻣﺎ ﺣ ﹼﻠﺖ ﰲ‬
‫ﺍﳌﺆﻣﻦ ﺍﳌﻄﻤﺌﻦ ﺍﳊﺼﻴﻒ ﺫﻱ ﺍﻟﻘﻠﺐ ﺍﻟﺴﺎﻛﻦ ﺍﻟﻮﻗﻮﺭ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﹸﺻﺮ ﹶﻓﺖ ﻃﺎﻗ ﹸﺔ ﺍﻟﺸﺒﺎﺏ ﻭﻗﻮﺗﹸﻪ ﺇﱃ‬
‫ﺃﻋﻈﻢ ﻗﻮﺓ ﻟﻠﺨﲑ ﻭﺗﻐﺪﻭ ﺃﻓﻀﻞ‬ ‫ﹶ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻷﻋﲈﻝ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻟﺘﺠﺎﺭﺓ ﺍﻷﹸﺧﺮﻭﻳﺔ‪ ،‬ﻓﺈﳖﺎ ﺗﺼﺒﺢ‬
‫ﻭﺳﻴﻠﺔ ﻟﻠﺘﺠﺎﺭﺓ‪ ،‬ﻭﺃﲨﻞ ﻭﺳﺎﻃﺔ ﻟﻠﺤﺴﻨﺎﺕ ﺑﻞ ﹼ‬
‫ﺃﻟﺬﻫﺎ‪.‬‬
‫ﺇﻥ ﻋﻬﺪ ﺍﻟﺸﺒﺎﺏ ﻧﻔﻴﺲ ﺣﻘ ﹰﺎ ﻭﺛﻤﲔ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻫﻮ ﻧﻌﻤﺔ ﺇﳍﻴﺔ ﻋﻈﻤﻰ‪ ،‬ﻭﻧﺸﻮ ﹲﺓ ﻟﺬﻳﺬﺓ ﳌﻦ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻋﺮﻑ ﻭﺍﺟﺒﻪ ﺍﻹﺳﻼﻣﻲ ﻭﳌﻦ ﱂ ﻳﺴﺊ ﺍﺳﺘﻌﲈﻟﻪ‪ .‬ﻭﻟﻜﻦ ﺍﻟﺸﺒﺎﺏ ﺇﻥ ﱂ ﺗﺼﺤﺒﻪ ﺍﻻﺳﺘﻘﺎﻣ ﹸﺔ‪ ،‬ﻭﱂ ﺗﺮﺍﻓﻘﻪ‬
‫ﻃﻴﺸﻪ ﻭﻧـﺰﻭﺍﺗﻪ ﺳﻌﺎﺩ ﹶﺓ ﺻﺎﺣﺒﻪ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻭﺣﻴﺎﺗﹶﻪ‬ ‫ﹸ‬
‫ﺍﻟﻤﻬﺎﻟﻚ ﺍﻟﻮﺑﻴﻠﺔ‪ ،‬ﺇﺫ ﻳﺼﺪﹼ ﻉ ﹸ‬ ‫ﺍﻟﻌﻔ ﹸﺔ ﻭﺍﻟﺘﻘﻮ￯‪ ،‬ﻓﺪﻭﻧﹶﻪ‬

‫)‪ (١‬ﻷﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ‪.‬‬

‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٢٨‬‬

‫ﺍﻷﹸﺧﺮﻭﻳﺔ‪ ،‬ﻭﺭﺑﲈ ﳛﻄﻢ ﺣﻴﺎﺗﻪ ﺍﻟﺪﻧﻴﺎ ﺃﻳﻀ ﹰﺎ‪ .‬ﹼ‬

‫ﻓﻴﺠﺮﻋﻪ ﺍﻵﻻﻡ ﻏﺼﺼ ﹰﺎ ﻃﻮﺍﻝ ﻓﱰﺓ ﺍﳍﺮﻡ ﻭﺍﻟﺸﻴﺨﻮﺧﺔ ﳌﺎ‬
‫ﺃﺧﺬﻩ ﰲ ﺑﻀﻊ ﺳﻨﲔ ﻣﻦ ﺃﺫﻭﺍﻕ ﻭﻟﺬﺍﺋﺬ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻋﻬﺪ ﺍﻟﺸﺒﺎﺏ ﻻ ﳜﻠﻮ ﻣﻦ ﺍﻟﴬﺭ ﻋﻨﺪ ﺃﻏﻠﺐ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻌﻠﻴﻨﺎ ﺇﺫﻥ ﻧﺤﻦ ﺍﻟﺸﻴﻮﺥ ﺃﻥ‬
‫ﻟﺬﺍﺕ ﺍﻟﺸﺒﺎﺏ ﺯﺍﺋﻠ ﹲﺔ‬
‫ﻧﺠﺎﻧﺎ ﻣﻦ ﻣﻬﺎﻟﻚ ﺍﻟﺸﺒﺎﺏ ﻭﺃﴐﺍﺭﻩ‪ .‬ﻫﺬﺍ ﻭﺇﻥ ﹼ‬
‫ﻧﺸﻜﺮ ﺍﷲ ﺷﻜﺮ ﹰﺍ ﻛﺜﻴﺮ ﹰﺍ ﻋﲆ ﻣﺎ ﹼ‬
‫ﻻ ﳏﺎﻟﺔ‪ ،‬ﻛﲈ ﺗﺰﻭﻝ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻓﻠﺌﻦ ﹸﺻﺮﻑ ﻋﻬﺪﹸ ﺍﻟﺸﺒﺎﺏ ﻟﻠﻌﺒﺎﺩﺓ‪ ،‬ﻭﺑﺬﻝ ﻟﻠﺨﲑ ﻭﺍﻟﺼﻼﺡ‬
‫ﻟﻜﺎﻥ ﺩﻭﻧﻪ ﺛﲈﺭﻩ ﺍﻟﺒﺎﻗﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ‪ ،‬ﻭﻋﻨﺪﻩ ﻭﺳﻴﻠﺔ ﺍﻟﻔﻮﺯ ﺑﺸﺒﺎﺏ ﺩﺍﺋﻢ ﻭﺧﺎﻟﺪ ﰲ ﺣﻴﺎﺓ ﺃﺑﺪﻳﺔ‪.‬‬
‫ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﺑﺘﻠﻮﺍ ﲠﺎ‪ .‬ﻓﺮﺃﻳﺖ ﺑﻨﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﺛﻢ ﻧﻈﺮﺕ ﺇﱃ »ﺍﻟﺪﻧﻴﺎ« ﺍﻟﺘﻲ ﻋﺸﻘﻬﺎ ﹸ‬
‫ﺩﻧﻰ ﻛﻠﻴﺔ ﻗﺪ ﺗﺪﺍﺧﻞ ﺑﻌﻀﻬﺎ ﰲ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪:‬‬
‫ﺃﻥ ﻫﻨﺎﻙ ﺛﻼﺙ ﹰ‬
‫ﺍﻷﻭﱃ‪ :‬ﻫﻲ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺘﻮﺟﻬﺔ ﺇﱃ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﻨﻰ‪ ،‬ﻓﻬﻲ ﻣﺮﺁﺓ ﳍﺎ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻫﻲ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺘﻮﺟﻬﺔ ﻧﺤﻮ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﻬﻲ ﻣﺰﺭﻋﺘﻬﺎ‪.‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻫﻲ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺘﻮﺟﻬﺔ ﺇﱃ ﺃﺭﺑﺎﺏ ﺍﻟﺪﻧﻴﺎ ﻭﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻓﻬﻲ ﻟﻌﺒﺔ ﺃﻫﻞ ﺍﻟﻐﻔﻠﺔ‬
‫ﻭﳍﻮﻫﻢ‪.‬‬
‫ﺩﻧﻰ‬
‫ﻭﺭﺃﻳﺖ ﻛﺬﻟﻚ ﺃﻥ ﻟﻜﻞ ﺃﺣﺪ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺩﻧﻴﺎ ﻋﻈﻴﻤﺔ ﺧﺎﺻﺔ ﺑﻪ‪ ،‬ﻓﻬﻨﺎﻙ ﺇﺫﻥ ﹰ‬
‫ﺟﺴﻢ‬
‫ﹸ‬ ‫ﻣﺘﺪﺍﺧﻠﺔ ﺑﻌﺪﺩ ﺍﻟﺒﴩ‪ .‬ﻏﲑ ﺃﻥ ﺩﻧﻴﺎ ﻛﻞ ﺷﺨﺺ ﻗﺎﺋﻤ ﹲﺔ ﻋﲆ ﺣﻴﺎﺗﻪ ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻓﻤﺘﻰ ﻣﺎ ﻳﻨﻬﺎﺭ‬
‫ﺷﺨﺺ ﻓﺈﻥ ﺩﻧﻴﺎﻩ ﺗﺘﻬﺪﻡ ﻭﻗﻴﺎﻣﺘﹸﻪ ﺗﻘﻮﻡ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﺍﻟﻐﺎﻓﻠﲔ ﻻ ﻳﺪﺭﻛﻮﻥ ﺍﳖﺪﺍﻡ ﺩﻧﻴﺎﻫﻢ ﺍﳋﺎﺻﺔ‬
‫ﲠﺬﻩ ﺍﻟﴪﻋﺔ ﺍﳋﺎﻃﻔﺔ؛ ﻓﻬﻢ ﻳﻔﺘﻨﻮﻥ ﲠﺎ‪ ،‬ﻭﻳﻈﻨﻮﳖﺎ ﻛﺎﻟﺪﻧﻴﺎ ﺍﻟﻌﺎﻣﺔ ﺍﳌﺴﺘﻘﺮﺓ ﻣﻦ ﺣﻮﳍﻢ‪.‬‬
‫ﻼ‪ :‬ﻻ ﺷﻚ ﺃﻥ ﱄ ﺃﻳﻀ ﹰﺎ ﺩﻧﻴﺎ ﺧﺎﺻﺔ ‪ -‬ﻛﺪﻧﻴﺎ ﻏﲑﻱ ﺗﺘﻬﺪﻡ ﺑﴪﻋﺔ ﻓﲈ ﻓﺎﺋﺪﺓ ﻫﺬﻩ‬ ‫ﻓﺘﺄﻣﻠﺖ ﻗﺎﺋ ﹰ‬
‫ﺍﻟﺪﻧﻴﺎ ﺍﳋﺎﺻﺔ ﺇﺫﻥ ﰲ ﻋﻤﺮﻱ ﺍﻟﻘﺼﲑ ﺟﺪ ﹰﺍ؟!‪ ..‬ﻓﺮﺃﻳﺖ ﺑﻨﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﻥ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ‪-‬ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﱄ ﻭﻟﻐﲑﻱ‪ -‬ﻣﺎ ﻫﻲ ﹼﺇﻻ ﻣﺘﺠﺮ ﻣﺆﻗﺖ‪ ،‬ﻭﺩﺍﺭ ﺿﻴﺎﻓﺔ ﺗﹸﻤﻸ ﻛﻞ ﻳﻮﻡ ﻭﲣﲆ‪ ،‬ﻭﻫﻲ ﺳﻮﻕ ﻣﻘﺎﻣﺔ ﻋﲆ‬
‫ﺍﻟﻄﺮﻳﻖ ﻟﺘﺠﺎﺭﺓ ﺍﻟﻐﺎﺩﻳﻦ ﻭﺍﻟﺮﺍﺋﺤﲔ‪ ،‬ﻭﻫﻲ ﻛﺘﺎﺏ ﻣﻔﺘﻮﺡ ﻳﺘﺠﺪﺩ ﻟﻠﺒﺎﺭﺉ ﺍﳌﺼﻮﺭ‪ ،‬ﻓﻴﻤﺤﻮ ﻓﻴﻪ ﻣﺎ‬
‫ﻣﺬﻫﺒﺔ‪ ،‬ﻭﻛﻞ ﺻﻴﻒ ﻓﻴﻬﺎ ﻗﺼﻴﺪ ﹲﺓ ﻣﻨﻈﻮﻣﺔ‬
‫ﻳﺸﺎﺀ ﻭﻳﺜﺒﺘﻪ ﺑﺤﻜﻤﺔ‪ .‬ﻭﻛﻞ ﺭﺑﻴﻊ ﻓﻴﻬﺎ ﺭﺳﺎﻟﺔ ﻣﺮﺻﻌﺔ ﹼ‬
‫ﺭﺍﺋﻌﺔ‪ ،‬ﻭﻫﻲ ﻣﺮﺍﻳﺎ ﺗﺘﺠﺪﺩ ﻣﻈﻬﺮﺓ ﲡﻠﻴﺎﺕ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻟﻠﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ‪ ،‬ﻭﻫﻲ ﻣﺰﺭﻋﺔ ﹺ‬
‫ﻟﻐﺮﺍﺱ‬
‫ﺍﻵﺧﺮﺓ ﻭﺣﺪﻳﻘﺘﻬﺎ‪ ،‬ﻭﻫﻲ ﻣﺰﻫﺮﺓ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻫﻲ ﻣﺼﻨﻊ ﻣﻮﻗﺖ ﻟﺘﺠﻬﻴﺰ ﺍﻟﻠﻮﺣﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ‬
‫‪٣٢٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻓﺸﻜﺮﺕ ﺍﷲ ﺍﳋﺎﻟﻖ ﺍﻟﻜﺮﻳﻢ ﺃﺟﺰﻝ ﺷﻜﺮ ﻋﲆ ﺧﻠﻘﻪ‬

‫ﹸ‬ ‫ﺍﳋﺎﻟﺪﺓ ﺍﻟﺘﻲ ﺳﺘﻈﻬﺮ ﰲ ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ ﻭﺍﳋﻠﻮﺩ‪.‬‬
‫ﺍﻟﺪﻧﻴﺎ ﲠﺬﻩ ﺍﻟﺼﻮﺭﺓ‪ .‬ﺑﻴﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﹸﻣﻨﺢ ﺣﺒ ﹰﺎ ﻣﻘﺒﻼﹰ ﺇﱃ ﹶ‬
‫ﻭﺟﻬﻲ ﺍﻟﺪﻧﻴﺎ ﺍﳊﻘﻴﻘﻴﲔ ﺍﳌﻠﻴﺤﲔ‬
‫ﺍﳌﺘﻮﺟﻬﲔ ﺇﱃ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻭﺇﱃ ﺍﻵﺧﺮﺓ‪ ،‬ﺃﺧﻄﺄ ﺍﳌﺮﻣﻰ ﻭﺟﺎﻧﹶﺐ ﺍﻟﺼﻮﺍﺏ ﻋﻨﺪﻣﺎ ﺍﺳﺘﻌﻤﻞ‬
‫ﺗﻠﻚ ﺍﳌﺤﺒﺔ ﰲ ﻏﲑ ﳏﻠﻬﺎ‪ ،‬ﻓﺼﺮ ﹶﻓﻬﺎ ﺇﱃ ﺍﻟﻮﺟﻪ ﺍﻟﻔﺎﲏ ﺍﻟﻘﺒﻴﺢ ﺫﻱ ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﴬﺭ ﺣﺘﻰ ﺣﻖ ﻋﻠﻴﻪ‬
‫)‪(١‬‬ ‫ﺭﺃﺱ ﹼ‬
‫ﻛﻞ ﹶﺧﻄﻴﺌﺔ(‪.‬‬ ‫ﺐ ﺍﻟﺪﱡ ﻧﻴﺎ ﹸ‬
‫ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ ) ﹸﺣ ﹼ‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻟﺸﻴﻮﺥ ﻭﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻟﻌﺠﺎﺋﺰ!‪.‬‬
‫ﺇﻧﻨﻲ ﺭﺃﻳﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﻨﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ‪ ،‬ﻭﺑﺘﺬﻛﲑ ﻣﻦ ﺷﻴﺨﻮﺧﺘﻲ‪ ،‬ﻭﺑﲈ ﻣﻨﺤﻪ‬
‫ﹸ‬
‫ﺍﻹﻳﻤﺎﻥ ﻟﺒﺼﲑﰐ ﻣﻦ ﻧﻮﺭ‪ ،‬ﻭﻗﺪ ﺃﺛﺒﺘﱡﻬﺎ ﰲ ﺭﺳﺎﺋﻞ ﻛﺜﲑﺓ ﻣﻊ ﺑﺮﺍﻫﲔ ﺩﺍﻣﻐﺔ‪ ..‬ﺭﺃﻳﺖ ﺃﻥ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
‫ﻓﺮﺿﻴﺖ ﺑﺸﻴﺨﻮﺧﺘﻲ ﻭﻫﺮﻣﻲ‬
‫ﹸ‬ ‫ﻫﻲ ﺍﻟﺴﻠﻮﺍﻥ ﺍﳊﻘﻴﻘﻲ ﱄ‪ ،‬ﻭﻫﻲ ﺍﻟﺮﺟﺎﺀ ﺍﻟﻘﻮﻱ ﻭﺍﻟﻀﻴﺎﺀ ﺍﻟﺴﺎﻃﻊ‪..‬‬
‫ﻭﴎﺭﺕ ﻣﻦ ﺭﺣﻴﻞ ﺍﻟﺸﺒﺎﺏ‪.‬‬
‫ﻓﻼ ﲢﺰﻧﻮﺍ ﺇﺫﻥ‪ ،‬ﻭﻻ ﺗﺒﻜﻮﺍ ﻳﺎ ﺇﺧﻮﰐ ﺍﻟﺸﻴﻮﺥ ﻋﲆ ﺷﻴﺨﻮﺧﺘﻜﻢ ﺑﻞ ﺍﲪﺪﻭﺍ ﺍﷲ ﻭﺍﺷﻜﺮﻭﻩ‪.‬‬
‫ﹺ‬
‫ﻓﻠﻴﺒﻚ ﺃﻭﻟﺌﻚ ﺍﻟﻐﺎﻓﻠﻮﻥ‪ ،‬ﻭﻟﻴﺤﺰﻥ ﺍﻟﻀﺎﻟﻮﻥ‬ ‫ﻭﻣﺎ ﺩﻣﺘﻢ ﲤﻠﻜﻮﻥ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﻫﻲ ﻫﻜﺬﺍ‪،‬‬
‫ﻭﻟﻴﻨﺘﺤﺒﻮﺍ‪..‬‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺘﺎﺳﻊ‬
‫ﹸﻨﺖ ﺃﺳﻴﺮ ﹰﺍ ﰲ ﺃﺛﻨﺎﺀ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ ﰲ ﻣﺪﻳﻨﺔ ﻗﺼ ﹼﻴﺔ‪ ،‬ﰲ ﺷﲈﻝ ﴍﻗﻲ ﺭﻭﺳﻴﺎ ﺗﺪﻋﻰ‬
‫ﻛ ﹸ‬
‫»ﻗﻮﺻﱰﻣﺎ«‪ .‬ﻛﺎﻥ ﻫﻨﺎﻙ ﺟﺎﻣﻊ ﺻﻐﲑ ﻟﻠﺘﺘﺎﺭ ﻋﲆ ﺣﺎﻓﺔ ﳖﺮ »ﻓﻮﻟﻐﺎ« ﺍﳌﺸﻬﻮﺭ‪ ..‬ﻛﻨﺖ ﹶﺿ ﹺﺠﺮ ﹰﺍ ﻣﻦ‬
‫ﻓﺂﺛﺮﺕ ﺍﻟﻌﺰﻟﺔ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﱂ ﻳﻜﻦ ﹸﻳﺴﻤﺢ ﱄ ﺑﺎﻟﺘﺠﻮﺍﻝ ﰲ ﺍﳋﺎﺭﺝ ﺩﻭﻥ‬
‫ﹸ‬ ‫ﺑﲔ ﺯﻣﻼﺋﻲ ﺍﻟﻀﺒﺎﻁ ﺍﻷﴎ￯‪،‬‬
‫ﺣﻲ ﺍﻟﺘﺘﺎﺭ ﻭﻛﻔﺎﻟﺘﻬﻢ‪ ،‬ﻓﻜﻨﺖ‬
‫ﺃﻇﻞ ﰲ ﺫﻟﻚ ﺍﳉﺎﻣﻊ ﺑﻀﲈﻧﺔ ﺃﻫﻞ ﹼ‬ ‫ﺇﺫﻥ ﻭﺭﺧﺼﺔ‪ ،‬ﺛﻢ ﹸﺳﻤﺢ ﱄ ﺑﺄﻥ ﱠ‬
‫ﺃﻧﺎﻡ ﻓﻴﻪ ﻭﺣﻴﺪ ﹰﺍ‪ ،‬ﻭﻗﺪ ﺍﻗﱰﺏ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻠﻴﺎﱄ ﻃﻮﻳﻠﺔ ﺟﺪ ﹰﺍ ﰲ ﺗﻠﻚ ﺍﻟﺒﻘﻌﺔ ﺍﻟﻨﺎﺋﻴﺔ‪..‬‬
‫ﺍﻷﺭﻕ ﻳﺼﻴﺒﻨﻲ ﻛﺜﻴﺮ ﹰﺍ ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﺎﱄ ﺍﳊﺎﻟﻜﺔ ﺍﻟﺴﻮﺍﺩ‪ ،‬ﺍﳌﺘﴪﺑﻠﺔ ﺑﺄﺣﺰﺍﻥ ﺍﻟﻐﺮﺑﺔ ﺍﻟﻘﺎﲤﺔ‪،‬‬
‫ﹸ‬ ‫ﻛﺎﻥ‬
‫ﺍﻟﺨﺮﻳﺮ ﺍﳊﺰﻳﻦ ﻟﻨﻬﺮ »ﻓﻮﻟﻐﺎ«‪ ،‬ﻭﺍﻷﺻﻮﺍﺕ ﺍﻟﺮﻗﻴﻘﺔ ﻟﻘﻄﺮﺍﺕ ﺍﻷﻣﻄﺎﺭ‪ ،‬ﻭﻟﻮﻋ ﹸﺔ‬ ‫ﹸ‬ ‫ﺣﻴﺚ ﻻ ﹸﻳﺴﻤﻊ ﹼﺇﻻ‬
‫ﺍﻟﻔﺮﺍﻕ ﰲ ﺻﻔﲑ ﺍﻟﺮﻳﺎﺡ‪ ..‬ﻛﻞ ﺫﻟﻚ ﺃﻳﻘﻈﻨﻲ ‪-‬ﻣﺆﻗﺘ ﹰﺎ‪ -‬ﻣﻦ ﻧﻮﻡ ﺍﻟﻐﻔﻠﺔ ﺍﻟﻌﻤﻴﻖ‪..‬‬

‫)‪ (١‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ‪٤٧٢/٣‬؛ ﺍﻟﺰﺑﻴﺪﻱ‪ ،‬ﺇﲢﺎﻑ ﺍﻟﺴﺎﺩﺓ ‪٨١/٨‬؛ ﺍﻟﻌﺠﻠﻮﲏ‪ ،‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪٣٤٥-٣٤٤/١‬؛ ﻋﲇ‬
‫ﺍﻟﻘﺎﺭﻱ‪ ،‬ﺍﻷﴎﺍﺭ ﺍﳌﺮﻓﻮﻋﺔ ﺹ ‪.١٠٨‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٣٠‬‬
‫ﻭﺭﻏﻢ ﺃﻧﻨﻲ ﱂ ﺃﻛﻦ ﺃﻋﺪﹼ ﻧﻔﴘ ﺷﻴﺨ ﹰﺎ ﺑﻌﺪﹸ ‪ ،‬ﻭﻟﻜﻦ ﻣﻦ ﻳﺮ￯ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﹲ‬
‫ﺷﻴﺦ‪ ،‬ﺣﻴﺚ‬
‫ﺃﻳﺎ ﹸﻣﻬﺎ ﻳﺸﻴﺐ ﻣﻦ ﻫﻮﳍﺎ ﺍﻟﻮﻟﺪﺍﻥ‪ ،‬ﻭﻛﺄﻥ ﺳﺮ ﹰﺍ ﻣﻦ ﺃﴎﺍﺭ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪¼ » º ﴿ :‬‬
‫ﻭﺟﺪﺕ ﻧﻔﴘ‬
‫ﹸ‬ ‫½﴾ )ﺍﳌﺰﻣﻞ‪ (١٧ :‬ﻗﺪ ﴎ￯ ﻓﻴﻬﺎ‪ .‬ﻭﻣﻊ ﺃﻧﻨﻲ ﻛﻨﺖ ﻗﺮﻳﺒ ﹰﺎ ﻣﻦ ﺍﻷﺭﺑﻌﲔ ﹼﺇﻻ ﺃﻧﻨﻲ‬
‫ﻛﺄﻧﻨﻲ ﰲ ﺍﻟﺜﲈﻧﲔ ﻣﻦ ﻋﻤﺮﻱ‪..‬‬
‫ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﺎﱄ ﺍﳌﻈﻠﻤﺔ ﺍﻟﻄﻮﻳﻠﺔ ﺍﳊﺰﻳﻨﺔ‪ ،‬ﻭﰲ ﺫﻟﻚ ﺍﳉﻮ ﺍﻟﻐﺎﻣﺮ ﺑﺄﺳﻰ ﺍﻟﻐﺮﺑﺔ‪ ،‬ﻭﻣﻦ ﻭﺍﻗﻌﻲ‬
‫ﺍﻟﺘﻔﺖ ﺇﱃ ﻋﺠﺰﻱ‬
‫ﱡ‬ ‫ﻳﺄﺱ ﺛﻘﻴﻞ ﻧﺤﻮ ﺣﻴﺎﰐ ﻭﻣﻮﻃﻨﻲ‪ ،‬ﻓﻜﻠﲈ‬ ‫ﺍﳌﺆﱂ ﺍﻷﻟﻴﻢ‪ ،‬ﺟﺜﻢ ﻋﲆ ﺻﺪﺭﻱ ﹲ‬
‫ﻭﺍﻧﻔﺮﺍﺩﻱ ﺍﻧﻘﻄﻊ ﺭﺟﺎﺋﻲ ﻭﺃﻣﲇ‪ .‬ﻭﻟﻜﻦ ﺟﺎﺀﲏ ﺍﳌﺪﺩ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ..‬ﻓﺮﺩﺩ ﻟﺴﺎﲏ‪:‬‬
‫﴿‪) ﴾Ø × Ö Õ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪(١٧٣ :‬‬

‫ﻭﻗﺎﻝ ﻗﻠﺒﻲ ﺑﺎﻛﻴ ﹰﺎ‪:‬‬

‫ﺍﻟﻌﻔﻮ‪ ..‬ﺃﺧﻄﺐ‬
‫ﹶ‬ ‫ﹶ‬
‫ﺍﻷﻣﺎﻥ‪ ..‬ﺃﻃﻠﺐ‬ ‫ﻏﺮﻳﺐ‪ ..‬ﺃﻧﺎ ﻭﺣﻴﺪ‪ ..‬ﺃﻧﺎ ﺿﻌﻴﻒ‪ ..‬ﺃﻧﺎ ﻋﺎﺟﺰ‪ ..‬ﺃﻧﺸﺪ‬
‫ﹲ‬ ‫ﺃﻧﺎ‬
‫ﺍﻟﻌﻮﻥ‪ ..‬ﰲ ﺑﺎﺑﻚ ﻳﺎ ﺇﳍﻲ‪.‬‬
‫ﻭﺗﺨﻴﻠﺖ ﻣﻮﰐ ﰲ ﻫﺬﻩ ﺍﻟﻐﺮﺑﺔ‪ ،‬ﻓﻘﺪ‬
‫ﹸ‬ ‫ﺃﻣﺎ ﺭﻭﺣﻲ ﺍﻟﺘﻲ ﺗﺬﻛﺮﺕ ﺃﺣﺒﺎﰊ ﺍﻟﻘﺪﺍﻣﻰ ﰲ ﺑﻠﺪﻱ‪،‬‬
‫ﲤﺜﻠﺖ ﺑﺄﺑﻴﺎﺕ ﻧﻴﺎﺯﻱ ﺍﳌﴫﻱ‪ ،‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﺒﺤﺚ ﻋﻦ ﺻﺪﻳﻖ‪:‬‬
‫ﻣﺮﺭﺕ ﺑﺄﺣﺰﺍﻥ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻃﻠﻘﺖ ﺟﻨﺎﺣﻲ‬
‫ﻟﻠﺤﺮﻣﺎﻥ‬
‫ﻃﺎﺋﺮ ﹰﺍ ﰲ ﺷﻮﻕ‪ ،‬ﺻﺎﺋﺤ ﹰﺎ ﰲ ﻛﻞ ﳊﻈﺔ‪:‬‬
‫ﺻﺪﻳﻖ!‪ ..‬ﺻﺪﻳﻖ‪!..‬‬
‫ﻋﲆ ﺃﻳﺔ ﺣﺎﻝ‪ ..‬ﻓﻘﺪ ﺃﺻﺒﺢ »ﻋﺠﺰﻱ« ﻭ »ﺿﻌﻔﻲ« ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﺎﱄ ﺍﳌﺤﺰﻧﺔ ﺍﻟﻄﻮﻳﻠﺔ ﻭﺍﳊﺎﻟﻜﺔ‬
‫ﺑﺎﻟﻔﺮﻗﺔ ﻭﺍﻟﺮﻗﺔ ﻭﺍﻟﻐﺮﺑﺔ ﻭﺳﻴﻠﺘﲔ ﻟﻠﺘﻘﺮﺏ ﺇﱃ ﻋﺘﺒﺔ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺷﻔﻴﻌﲔ ﻟﺪ￯ ﺍﳊﴬﺓ ﺍﻹﳍﻴﺔ‪،‬‬
‫ﻭﻗﻄﻌﺖ ﺑﺼﻮﺭﺓ ﻏﲑ ﻣﺘﻮﻗﻌﺔ‬
‫ﹸ‬ ‫ﺍﻟﻔﺮﺍﺭ ﺑﻌﺪ ﺃﻳﺎﻡ ﻗﻠﻴﻠﺔ‪.‬‬
‫ﹶ‬ ‫ﺣﺘﻰ ﺇﻧﻨﻲ ﻻ ﺃﺯﺍﻝ ﻣﻨﺪﻫﺸ ﹰﺎ ﻛﻴﻒ ﺍﺳﺘﻄﻌﺖ‬
‫ﻣﺴﺎﻓﺔ ﻻ ﻳﻤﻜﻦ ﻗﻄﻌﻬﺎ ﻣﺸﻴ ﹰﺎ ﻋﲆ ﺍﻷﻗﺪﺍﻡ ﹼﺇﻻ ﰲ ﻋﺎﻡ ﻛﺎﻣﻞ‪ ،‬ﻭﱂ ﺃﻛﻦ ﹼ‬
‫ﻣﻠﻤ ﹰﺎ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺮﻭﺳﻴﺔ‪ .‬ﻓﻠﻘﺪ‬
‫ﲣﻠﺼﺖ ﻣﻦ ﺍﻷﴎ ﺑﺼﻮﺭﺓ ﻋﺠﻴﺒﺔ ﻣﺤ ﹼﻴﺮﺓ‪ ،‬ﺑﻔﻀﻞ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺍﻟﺘﻲ ﺃﺩﺭﻛﺘﻨﻲ ﺑﻨﺎ ﹰﺀ ﻋﲆ ﻋﺠﺰﻱ‬
‫ﻭﺿﻌﻔﻲ‪ ،‬ﻭﻭﺻﻠﺖ ﺇﺳﺘﺎﻧﺒﻮﻝ ﻣﺎﺭ ﹰﺍ ﺑـ»ﻭﺍﺭﺷﻮ« ﻭ»ﻓﻴﻨﺎ«‪ .‬ﻭﻫﻜﺬﺍ ﻧﺠﻮﺕ ﻣﻦ ﺫﻟﻚ ﺍﻷﴎ ﺑﺴﻬﻮﻟﺔ‬
‫‪٣٣١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺗﺪﻋﻮ ﺇﱃ ﺍﻟﺪﻫﺸﺔ‪ ،‬ﺣﻴﺚ ﺃﻛﻤﻠﺖ ﺳﻴﺎﺣﺔ ﺍﻟﻔﺮﺍﺭ ﺍﻟﻄﻮﻳﻞ ﺑﺴﻬﻮﻟﺔ ﻭﻳﴪ ﻛﺒﲑﻳﻦ‪ ،‬ﺑﺤﻴﺚ ﱂ ﻳﻜﻦ‬
‫ﻳﻠﻤﻮﻥ ﺑﺎﻟﻠﻐﺔ ﺍﻟﺮﻭﺳﻴﺔ‪.‬‬
‫ﻟﻴﻨﺠﺰﻫﺎ ﺃﺷﺠﻊ ﺍﻷﺷﺨﺎﺹ ﻭﺃﺫﻛﺎﻫﻢ ﻭﺃﻣﻜﺮﻫﻢ ﻭﳑﻦ ﹼ‬
‫ﻭﻟﻜﻦ ﺣﺎﻟﺘﻲ ﰲ ﺗﻠﻚ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺘﻲ ﻗﻀﻴﺘﹸﻬﺎ ﰲ ﺍﳉﺎﻣﻊ ﻋﲆ ﺿﻔﺎﻑ »ﻓﻮﻟﻐﺎ« ﻗﺪ ﺃﳍﻤﺘﻨﻲ ﻫﺬﺍ‬
‫ﺍﻟﻘﺮﺍﺭ‪:‬‬
‫ﻼ ﰲ ﺃﻣﻮﺭﻫﻢ‪.‬‬ ‫»ﺳﺄﻗﴤ ﺑﻘﻴﺔ ﻋﻤﺮﻱ ﰲ ﺍﻟﻜﻬﻮﻑ ﻭﺍﳌﻐﺎﺭﺍﺕ ﻣﻌﺘﺰ ﹰ‬
‫ﻻ ﺍﻟﻨﺎﺱ‪ ..‬ﻛﻔﺎﲏ ﺗﺪﺧ ﹰ‬
‫ﻓﻌﻠﻲ ﺃﻥ ﺃﺧﺘﺎﺭ ﺍﻹﻧﻔﺮﺍﺩ ﻭﺍﻟﻌﺰﻟﺔ ﻣﻦ‬
‫ﹼ‬ ‫ﻭﳌﺎ ﻛﺎﻧﺖ ﳖﺎﻳﺔ ﺍﳌﻄﺎﻑ ﺩﺧﻮﻝ ﺍﻟﻘﱪ ﻣﻨﻔﺮﺩ ﹰﺍ ﻭﺣﻴﺪ ﹰﺍ‪،‬‬
‫ﺍﻵﻥ‪،‬ﻷﻋﻮﺩ ﻧﻔﴘ ﻋﻠﻴﻬﺎ!‪.«.‬‬
‫ﹼ‬
‫ﻧﻌﻢ‪ ،‬ﻫﻜﺬﺍ ﻗﺮﺭﺕ‪ ..‬ﻭﻟﻜﻦ ‪-‬ﻭﻳﺎ ﻟﻸﺳﻒ‪ -‬ﻓﺈﻥ ﺃﺣﺒﺎﰊ ﺍﻟﻜﺜﲑﻳﻦ ﺍﳌﺨﻠﺼﲔ ﰲ‬
‫ﺍﻟﺒﺮﺍﻗﺔ ﻓﻴﻬﺎ‪ ،‬ﻭﻻﺳﻴﲈ ﻣﺎ ﻻ ﻃﺎﺋﻞ ﻓﻴﻪ ﻣﻦ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ‬
‫ﺍﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﻭﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ ﺍﻟﺒﻬﻴﺠﺔ ﹼ‬
‫ﻓﻜﺄﻥ ﻟﻴﻠ ﹶﺔ ﺍﻟﻐﺮﺑﺔ ﺗﻠﻚ ﻫﻲ‬
‫ﱠ‬ ‫ﻭﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺼﻴﺖ‪ ..‬ﻛﻞ ﺫﻟﻚ ﺃﻧﺴﺎﲏ ﻗﺮﺍﺭﻱ ﺫﻟﻚ ﻟﻔﱰﺓ ﻗﺼﲑﺓ‪.‬‬
‫ﺍﻟﻨﻬﺎﺭ ﺍﻟﺒﻬﻴﺞ ﳊﻴﺎﺓ ﺇﺳﺘﺎﻧﺒﻮﻝ ﻫﻲ ﺍﻟﺒﻴﺎﺽ ﻏﲑ ﺍﻟﺒﺼﲑ‬
‫ﹶ‬ ‫ﱠ‬
‫ﻭﻛﺄﻥ‬ ‫ﺍﻟﻤﻨﻮﺭ ﺍﻟﺒﺼﲑ ﻟﻌﲔ ﺣﻴﺎﰐ‪،‬‬
‫ﹼ‬ ‫ﺍﻟﺴﻮﺍﺩ‬
‫ﻟﻌﲔ ﺣﻴﺎﰐ‪ .‬ﻓﻠﻢ ﺗﺘﻤﻜﻦ ﺗﻠﻚ ﺍﻟﻌﲔ ﻣﻦ ﺭﺅﻳﺔ ﺍﻟﺒﻌﻴﺪ‪ ،‬ﺑﻞ ﻏ ﹼﻄﺖ ﺛﺎﻧﻴﺔ ﰲ ﻧﻮﻡ ﻋﻤﻴﻖ‪ ،‬ﺣﺘﻰ ﻓﺘﺤﻬﺎ‬
‫ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ ﺑﻜﺘﺎﺑﻪ »ﻓﺘﻮﺡ ﺍﻟﻐﻴﺐ« ﺑﻌﺪ ﺳﻨﺘﲔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺃﳞﺎ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻟﻌﺠﺎﺋﺰ!‪ ..‬ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﻣﺎ ﰲ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻣﻦ ﺍﻟﻌﺠﺰ‬
‫ﻭﺍﻟﻀﻌﻒ ﻟﻴﺴﺎ ﹼﺇﻻ ﻭﺳﻴﻠﺘﲔ ﹼ‬
‫ﻟﺪﺭ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻭﺟﻠﺐ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ..‬ﻓﺈﻧﻨﻲ ﺷﺎﻫﺪ ﻋﲆ ﻫﺬﻩ‬
‫ﺍﳊﻘﻴﻘﺔ ﰲ ﻛﺜﲑ ﻣﻦ ﺣﻮﺍﺩﺙ ﺣﻴﺎﰐ‪ ،‬ﻭﺇﻥ ﲡﲇ ﺍﻟﺮﲪﺔ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ ﻳﻈﻬﺮﻫﺎ ﻛﺬﻟﻚ ﺑﺸﻜﻞ‬
‫ﺃﻟﻄﻒ ﺣﺎﻻﺕ ﺍﻟﺮﲪﺔ‬
‫ﹶ‬ ‫ﺻﻐﺎﺭﻫﺎ‪ ،‬ﻭﺍﳊﺎﻝ ﺃﻥ‬
‫ﹸ‬ ‫ﺃﻋﺠﺰ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺃﺿﻌﻔﻬﺎ ﻫﻲ‬
‫ﹶ‬ ‫ﻭﺍﺿﺢ ﺃﺑﻠﺞ؛ ﱠ‬
‫ﻷﻥ‬
‫ﻓﻌﺠﺰ ﺍﻟﻔﺮﺥ ﺍﻟﺴﺎﻛﻦ ﰲ ﹼ‬
‫ﻋﺸﻪ ﻋﲆ ﺷﺠﺮﺓ ﺑﺎﺳﻘﺔ‪،‬‬ ‫ﹸ‬ ‫ﻭﺃﻟﺬﻫﺎ ﻭﺃﺟﻤ ﹶﻠﻬﺎ ﺗﺘﺠﲆ ﰲ ﺗﻠﻚ ﺍﻟﺼﻐﺎﺭ‪،‬‬
‫ﱠ‬
‫ﻳﺴﺘﺨﺪﻡ ﻭﺍﻟﺪﺗﻪ ‪-‬ﺑﺘﺠﲇ ﺍﻟﺮﲪﺔ‪ -‬ﻛﺄﳖﺎ ﺟﻨﺪﻳﺔ ﺗﻨﺘﻈﺮ ﺍﻷﻭﺍﻣﺮ‪ .‬ﻓﺘﺤﻮﻡ ﺣﻮﻝ ﺍﻟﺰﺭﻭﻉ ﺍﳋﴬ‬
‫ﺟﻨﺎﺣﻴﻪ‬
‫ﹶ‬ ‫‪-‬ﺑﻨﻤﻮ‬
‫ﹼ‬ ‫ﹸ‬
‫ﺍﻟﻔﺮﺥ ﺍﻟﺼﻐﲑ ﻋﺠﺰﻩ‬ ‫ﻟﺘﺠﻠﺐ ﺍﻟﺮﺯﻕ ﺍﻟﻮﻓﲑ ﻟﻔﺮﺧﻬﺎ ﺍﻟﺼﻐﲑ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺇﻥ ﻳﻨﺴﻰ‬
‫ﻭﺗﻜﺎﻣﻠﻪ‪ -‬ﺣﺘﻰ ﺗﻘﻮﻝ ﻟﻪ ﻭﺍﻟﺪﺗﻪ‪ :‬ﻋﻠﻴﻚ ﺃﻥ ﺗﺒﺤﺚ ﻋﻦ ﺭﺯﻗﻚ ﺑﻨﻔﺴﻚ‪ .‬ﻓﻼ ﺗﻌﻮﺩ ﺗﺴﺘﺠﻴﺐ‬
‫ﻟﻨﺪﺍﺋﻪ ﺑﻌﺪ ﺫﻟﻚ‪.‬‬
‫ﺳﺮ ﺍﻟﺮﲪﺔ ﻫﺬﺍ ﻋﲆ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺑﺤﻖ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﳚﺮﻱ ﻛﺬﻟﻚ ﻣﻦ ﺯﺍﻭﻳﺔ‬
‫ﻓﻜﲈ ﳚﺮﻱ ﱡ‬
‫ﺍﻟﻀﻌﻒ ﻭﺍﻟﻌﺠﺰ‪ ،‬ﺑﺤﻖ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺬﻳﻦ ﺃﺻﺒﺤﻮﺍ ﰲ ﹸﺣﻜﻢ ﺍﻟﺼﻐﺎﺭ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٣٢‬‬
‫ﻭﻟﻘﺪ ﺃﻋﻄﺘﻨﻲ ﲡﺎﺭﰊ ﺍﳋﺎﺻﺔ ﺍﻟﻘﻨﺎﻋ ﹶﺔ ﺍﻟﺘﺎﻣﺔ ﺃﻥ ﹶ‬
‫ﺭﺯﻕ ﺍﻟﺼﻐﺎﺭ ﻣﺜﻠﲈ ﻳﺄﰐ ﺑﻨﺎ ﹰﺀ ﻋﲆ ﻋﺠﺰﻫﻢ‪،‬‬
‫ﻳﻨﺎﺑﻴﻊ ﺍﻷﺛﺪﺍﺀ ﻭﺗﺴ ﹼﻴﻠﻬﺎ ﳍﻢ ﺳﻴ ﹰ‬
‫ﻼ‪ ،‬ﻓﺈﻥ ﺭﺯﻕ‬ ‫ﹶ‬ ‫ﻓﺘﻔﺠﺮ‬
‫ﹼ‬ ‫ﻭﺗﺮﺳﻠﻪ ﺍﻟﺮﺣﻤ ﹸﺔ ﺍﻹﳍﻴﺔ ﳍﻢ ﺑﺸﻜﻞ ﺧﺎﺭﻕ‪،‬‬
‫ﺍﻟﺸﻴﻮﺥ ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﺍﻛﺘﺴﺒﻮﺍ ﺍﻟﻌﺼﻤ ﹶﺔ ﹸﻳﺮﺳﻞ ﺇﻟﻴﻬﻢ ﻣﻦ ﻗﺒﻞ ﺍﻟﺮﲪﺔ ﻋﲆ ﺻﻮﺭﺓ ﺑﺮﻛﺔ‪ ،‬ﻭﺃﻥ‬
‫ﻋﻤﻮﺩ ﺍﻟﱪﻛﺔ ﻷﻱ ﺑﻴﺖ ﻭﺳﻨﺪﹶ ﻫﺎ ﺇﻧﲈ ﻫﻮ ﺃﻭﻟﺌﻚ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺬﻳﻦ ﻳﺄﻫﻠﻮﻧﻪ‪ ،‬ﻭﺃﻥ ﺍﻟﺬﻱ ﳛﻔﻆ ﺫﻟﻚ‬
‫ﺍﻟﺒﻴﺖ ﻣﻦ ﺍﻟﺒﻼﻳﺎ ﻭﺍﳌﺼﺎﺋﺐ ﺇﻧﲈ ﻫﻢ ﺃﻭﻟﺌﻚ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺮﻛﹼﻊ ﺍﻟﺬﻳﻦ ﻳﻌﻤﺮﻭﻧﻪ‪ .‬ﻳﺜﺒﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
‫)‪(١‬‬
‫ﻟﺼﺐ ﻋﻠﻴﻜﻢ ﺍﻟﺒﻼﺀ ﺻﺒﺎ(‪.‬‬
‫ﹼ‬ ‫ﺇﺛﺒﺎﺗ ﹰﺎ ﻛﺎﻣﻼﹰ ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﴍﻳﻒ‪) :‬ﻟﻮﻻ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺮﻛﻊ‬
‫ﺍﻟﻀﻌﻒ ﻭﺍﻟﻌﺠﺰ ﺍﻟﻠﺬﺍﻥ ﰲ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻳﺼﺒﺤﺎﻥ ﳏﻮﺭﻳﻦ ﳉﻠﺐ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‬
‫ﹸ‬ ‫ﻭﻫﻜﺬﺍ ﻓﲈ ﺩﺍﻡ‬
‫ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﺪﻋﻮ ﺍﻷﻭﻻﺩ ﺇﱃ ﺍﻻﺣﱰﺍﻡ ﻭﺍﻟﺮﺃﻓﺔ ﺑﺎﻟﻮﺍﻟﺪﻳﻦ ﰲ ﲬﺲ ﻣﺮﺍﺗﺐ‪،‬‬
‫ﻭﺑﺄﺳﻠﻮﺏ ﻏﺎﻳﺔ ﰲ ﺍﻹﻋﺠﺎﺯ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
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‫~ﮯ¡ * ‪®¬«ª©¨§¦¥¤£‬‬
‫¯ ﴾ )ﺍﻹﴎﺍﺀ‪.(٢٤-٢٣ :‬‬

‫ﻭﻣﺎ ﺩﺍﻡ ﺍﻹﺳﻼﻡ ﻳﺄﻣﺮ ﺑﺘﻮﻗﲑ ﺍﻟﺸﻴﻮﺥ ﻭﺍﻟﺮﲪﺔ ﲠﻢ‪ ،‬ﻭﺍﻟﻔﻄﺮ ﹸﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺗﻘﴤ ﺍﻻﺣﱰﺍﻡ‬
‫ﻭﺍﻟﺮﲪﺔ ﲡﺎﻩ ﺍﻟﺸﻴﻮﺥ‪ ..‬ﻓﻼﺑﺪ ﻟﻨﺎ ‪-‬ﻧﺤﻦ ﺍﻟﺸﻴﻮﺥ‪ -‬ﹼﺃﻻ ﻧﺴﺘﺒﺪﻝ ﺷﻴﺨﻮﺧﺘﻨﺎ ﻫﺬﻩ ﺑﲈﺋﺔ ﻋﻬﺪ ﻣﻦ‬
‫ﻻ ﻣﻦ ﺍﻟﺬﻭﻕ ﺍﳌﺎﺩﻱ ﺍﻟﻨﺎﺷﺊ‬ ‫ﻷﻥ ﻟﻨﺎ ﻓﻴﻬﺎ ﺃﺫﻭﺍﻗ ﹰﺎ ﻣﻌﻨﻮﻳﺔ ﺩﺍﺋﻤﺔ ﺟﺪﻳﺮﺓ‪ ،‬ﺑﺪ ﹰ‬
‫ﻋﻬﻮﺩ ﺍﻟﺸﺒﺎﺏ؛ ﺫﻟﻚ ﱠ‬
‫ﻣﻦ ﻧـﺰﻭﺓ ﺍﻟﺸﺒﺎﺏ‪ ،‬ﺣﻴﺚ ﻧﺄﺧﺬ ﺃﺫﻭﺍﻗ ﹰﺎ ﺭﻭﺣﻴﺔ ﻧﺎﺑﻌﺔ ﻣﻦ ﺍﻟﺮﲪﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﻭﻣﻦ‬
‫ﺍﻻﺣﱰﺍﻡ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪.‬‬
‫ﻋﻄﻴﺖ ﻋﴩ ﺳﻨﻮﺍﺕ ﻣﻦ ﻋﻬﺪ ﺷﺒﺎﺏ »ﺳﻌﻴﺪ ﺍﻟﻘﺪﻳﻢ« ﻓﻠﻦ‬ ‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﲏ ﹸﺃﻃﻤﺌﻨﻜﻢ ﺑﺄﻧﻪ ﻟﻮ ﹸﺃ‬
‫ﹴ‬
‫ﺭﺍﺽ ﻋﻦ ﺷﻴﺨﻮﺧﺘﻲ‪ ،‬ﻓﺎﺭﺿﻮﺍ ﻋﻨﻬﺎ ﺃﻧﺘﻢ‬ ‫ﺍﺳﺘﺒﺪﳍﺎ ﺑﺴﻨﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺷﻴﺐ »ﺳﻌﻴﺪ ﺍﳉﺪﻳﺪ«‪ .‬ﻓﺄﻧﺎ‬
‫ﻛﺬﻟﻚ‪..‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﻌﺎﴍ‬
‫ﻋﻠﻲ ﻣﺮﺓ ﺃﺧﺮ￯ ﻃﻮﺍﻝ ﺳﻨﺘﲔ ﻣﻦ ﺣﻴﺎﰐ ﰲ‬
‫ﺑﻌﺪﻣﺎ ﺭﺟﻌﺖ ﻣﻦ ﺍﻷﴎ‪ ،‬ﺳﻴﻄﺮﺕ ﺍﻟﻐﻔﻠ ﹸﺔ ﹼ‬
‫ﺇﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﺣﻴﺚ ﺍﻷﺟﻮﺍ ﹸﺀ ﺍﻟﺴﻴﺎﺳﻴﺔ ﻭﺗﻴﺎﺭﺍﲥﺎ ﴏﻓﺖ ﻧﻈﺮﻱ ﻋﻦ ﺍﻟﺘﺄﻣﻞ ﰲ ﻧﻔﴘ‪ ،‬ﻭﺃﺣﺪﺛﺖ‬
‫ﺗﺸﺘﺘ ﹰﺎ ﰲ ﺫﻫﻨﻲ ﻭﻓﻜﺮﻱ‪.‬‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺃﺑﻮ ﻳﻌﲆ ‪ ،‬ﺍﳌﺴﻨﺪ ‪١٢٨٧/١١‬؛ ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪.٣٠٩/٢٢‬‬
‫‪٣٣٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻓﺤﻴﻨﲈ ﻛﻨﺖ ﺟﺎﻟﺴ ﹰﺎ ﺫﺍﺕ ﻳﻮﻡ ﰲ ﻣﻘﱪﺓ ﺃﺑﻰ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﻋﲆ ﻣﺮﺗﻔﻊ‬
‫ﺩﻧﻴﺎﻱ‬ ‫ﻣﻄﻞ ﻋﲆ ﹴ‬
‫ﻭﺍﺩ ﺳﺤﻴﻖ‪ ،‬ﻣﺴﺘﻐﺮﻗ ﹰﺎ ﰲ ﺗﺄﻣﻞ ﺍﻵﻓﺎﻕ ﺍﳌﺤﻴﻄﺔ ﺑﺎﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﺇﺫﺍ ﰊ ﺃﺭ￯ ﻛﺄﻥ‬ ‫ﹼ‬
‫ﹶ‬
‫ﻻ ﻣﻦ‬‫ﺍﻟﺮﻭﺡ ﺗﻨﺴﻞ ﻣﻨﻬﺎ ﺍﻧﺴﻼ ﹰ‬
‫ﹶ‬ ‫ﻻ‪ -‬ﱠ‬
‫ﻛﺄﻥ‬ ‫ﺍﳋﺎﺻﺔ ﺃﻭﺷﻜﺖ ﻋﲆ ﺍﻟﻮﻓﺎﺓ‪ ،‬ﺣﺘﻰ ﺷﻌﺮﺕ ‪-‬ﺧﻴﺎ ﹰ‬
‫ﻧﻮﺍﺣﻲ‪ .‬ﻓﻘﻠﺖ‪ :‬ﺗﹸﺮ￯ ﻫﻞ ﺍﻟﻜﺘﺎﺑﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﻋﲆ ﺷﻮﺍﻫﺪ ﻫﺬﻩ ﺍﻟﻘﺒﻮﺭ ﻫﻲ ﺍﻟﺘﻲ ﺩ ﹶﻋﺘﻨﻲ‬
‫ﹼ‬ ‫ﺑﻌﺾ‬
‫ﺇﱃ ﻫﺬﺍ ﺍﳋﻴﺎﻝ؟‪.‬‬
‫ﺃﺷﺤﺖ ﻧﻈﺮﻱ ﻋﻦ ﺍﳋﺎﺭﺝ ﻭﺃﻧﻌﻤﺖ ﺍﻟﻨﻈﺮ ﰲ ﺍﳌﻘﱪﺓ ﺩﻭﻥ ﺍﻵﻓﺎﻕ ﺍﻟﺒﻌﻴﺪﺓ ﻓﺄﻟﻘﻰ ﰲ‬ ‫ﹸ‬
‫ﺭﻭﻋﻲ‪ :‬ﱠ‬
‫»ﺃﻥ ﻫﺬﻩ ﺍﳌﻘﱪﺓ ﺍﳌﺤﻴﻄﺔ ﺑﻚ ﺗﻀﻢ ﻣﺎﺋﺔ ﺇﺳﺘﺎﻧﺒﻮﻝ! ﺣﻴﺚ ﺇﻥ ﺇﺳﺘﺎﻧﺒﻮﻝ ﻗﺪ ﺃﻓﺮﻏﺖ ﻓﻴﻬﺎ‬
‫ﺟﻤﻴﻊ ﺃﻫﺎﱄ ﺇﺳﺘﺎﻧﺒﻮﻝ‬
‫ﹶ‬ ‫ﻣﺎﺋﺔ ﻣﺮﺓ‪ ،‬ﻓﻠﻦ ﺗﹸﺴﺘﺜﻨﻰ ﺃﻧﺖ ﻭﺣﺪﹶ ﻙ ﻣﻦ ﹸﺣﻜﻢ ﺍﳊﺎﻛﻢ ﺍﻟﻘﺪﻳﺮ ﺍﻟﺬﻱ ﺃﻓﺮﻍ‬
‫ﹲ‬
‫ﺭﺍﺣﻞ ﻣﺜﻠﻬﻢ ﻻ ﳏﺎﻟﺔ‪.«!..‬‬ ‫ﻫﻨﺎ‪ ،‬ﻓﺄﻧﺖ‬
‫ﻏﺎﺩﺭﺕ ﺍﳌﻘﱪﺓ ﻭﺃﻧﺎ ﺃﲪﻞ ﻫﺬﺍ ﺍﳋﻴﺎﻝ ﺍﳌﺨﻴﻒ‪ ،‬ﻭﺩﺧﻠﺖ ﺍﻟﻐﺮﻓﺔ ﺍﻟﺼﻐﲑﺓ ﰲ ﳏﻔﻞ ﺟﺎﻣﻊ‬
‫ﻓﺎﺳﺘﻐﺮﻗﺖ ﰲ ﺍﻟﺘﻔﻜﲑ‬
‫ﹸ‬ ‫ﺃﺑﻰ ﺃﻳﻮﺏ ﺍﻷﻧﺼﺎﺭﻱ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻭﺍﻟﺘﻲ ﻛﻨﺖ ﺃﺩﺧﻠﻬﺎ ﻣﺮﺍﺭ ﹰﺍ ﰲ ﺍﻟﺴﺎﺑﻖ‬
‫ﺿﻴﻒ ﰲ ﻫﺬﻩ ﺍﻟﻐﺮﻓﺔ ﺍﻟﺼﻐﲑﺓ‪،‬‬
‫ﹲ‬ ‫ﰲ ﻧﻔﴘ‪ :‬ﺇﻧﲈ ﺃﻧﺎ ﺿﻴﻒ! ﻭﺿﻴﻒ ﻣﻦ ﺛﻼﺛﺔ ﹶﺃﻭﺟﻪ؛ ﺇﺫ ﻛﲈ ﺃﻧﻨﻲ‬
‫ﺿﻴﻒ ﻛﺬﻟﻚ ﰲ ﺇﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﺑﻞ ﺃﻧﺎ ﺿﻴﻒ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺭﺍﺣﻞ ﻋﻨﻬﺎ ﻛﺬﻟﻚ‪ ،‬ﻭﻋﲆ ﺍﳌﺴﺎﻓﺮ ﺃﻥ‬
‫ﹲ‬ ‫ﻓﺄﻧﺎ‬
‫ﻳﻔﻜﺮ ﰲ ﺳﺒﻴﻠﻪ ﻭﺩﺭﺑﻪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻛﲈ ﺃﻧﻨﻲ ﺳﻮﻑ ﺃﺧﺮﺝ ﻣﻦ ﻫﺬﻩ ﺍﻟﻐﺮﻓﺔ ﻭ ﹸﺃﻏﺎﺩﺭﻫﺎ‪ ،‬ﻓﺴﻮﻑ ﺃﺗﺮﻙ ﺇﺳﺘﺎﻧﺒﻮﻝ ﺫﺍﺕ ﻳﻮﻡ‬
‫ﻭ ﹸﺃﻏﺎﺩﺭﻫﺎ‪ ،‬ﻭﺳﻮﻑ ﺃﺧﺮﺝ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻛﺬﻟﻚ‪.‬‬
‫ﺟﺜﻤﺖ ﻋﲆ ﻗﻠﺒﻲ ﻭﻓﻜﺮﻱ ﻭﺃﻧﺎ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﺣﺎﻟﺔ ﺃﻟﻴﻤﺔ ﳏﺰﻧﺔ ﻣﻜﺪﹼ ﺭﺓ‪ .‬ﻓﻼ ﻏﺮﻭ‬
‫ﹾ‬ ‫ﻭﻫﻜﺬﺍ‬
‫ﺃﻧﻨﻲ ﻻ ﺃﺗﺮﻙ ﺃﺣﺒﺎﺑ ﹰﺎ ﻗﻠﻴﻠﲔ ﻭﺣﺪﹶ ﻫﻢ‪ ،‬ﺑﻞ ﺳﺄﻓﺎﺭﻕ ﺃﻳﻀ ﹰﺎ ﺁﻻﻑ ﺍﻷﺣﺒﺔ ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﺑﻞ ﺳﺄﻏﺎﺩﺭ‬
‫ﻧﻔﺴﻬﺎ ﻭﺳﺄﻓﱰﻕ ﻋﻦ ﻣﺌﺎﺕ ﺍﻵﻻﻑ ﻣﻦ ﺍﻷﺣﺒﺔ ﻛﲈ ﺍﻓﱰﻕ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﺍﳉﻤﻴﻠﺔ‬
‫ﺇﺳﺘﺎﻧﺒﻮﻝ ﺍﳊﺒﻴﺒﺔ ﹶ‬
‫ﺍﻟﺘﻲ ﹸﺃﺑﺘﻠﻴﻨﺎ ﲠﺎ‪.‬‬
‫ﺟﻨﺎﺋﺰ‬
‫ﹶ‬ ‫ﺫﻫﺒﺖ ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﳌﺮﺗﻔﻊ ﻧﻔﺴﻪ ﰲ ﺍﳌﻘﱪﺓ ﻣﺮﺓ ﺃﺧﺮ￯‪ ،‬ﻓﺒﺪﺍ ﱄ ﺃﻫﺎﱄ ﺍﺳﺘﺎﻧﺒﻮﻝ‪،‬‬‫ﹸ‬
‫ﻳﻤﺸﻮﻥ ﻗﺎﺋﻤﲔ ﻣﺜﻠﲈ ﻳﻈﻬﺮ ﺍﻟﺬﻳﻦ ﻣﺎﺗﻮﺍ ﺷﺨﻮﺻ ﹰﺎ ﻣﺘﺤﺮﻛﺔ ﰲ ﺍﻷﻓﻼﻡ ﺍﻟﺴﻴﻨﲈﺋﻴﺔ‪ ،‬ﻓﻘﺪ ﻛﻨﺖ ﺃﺗﺮﺩﺩ‬
‫ﺇﻟﻴﻬﺎ ﺃﺣﻴﺎﻧ ﹰﺎ ﻟﻠﻌﱪﺓ! ﻓﻘﺎﻝ ﱄ ﺧﻴﺎﱄ‪ :‬ﻣﺎ ﺩﺍﻡ ﹲ‬
‫ﻗﺴﻢ ﻣﻦ ﺍﻟﺮﺍﻗﺪﻳﻦ ﰲ ﻫﺬﻩ ﺍﳌﻘﱪﺓ ﻳﻤﻜﻦ ﺃﻥ ﻳﻈﻬﺮﻭﺍ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٣٤‬‬
‫ﻣﺘﺤﺮﻛﲔ ﻛﺎﻟﺸﺨﻮﺹ ﺍﻟﺴﻴﻨﲈﺋﻴﺔ‪ ،‬ﻓﻔﻜﱢﺮ ﰲ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﻛﺬﻟﻚ ﺃﳖﻢ ﺳﻴﺪﺧﻠﻮﻥ ﻫﺬﻩ ﺍﳌﻘﱪﺓ‬
‫ﺣﺘﻤ ﹰﺎ‪ ،‬ﻭﺍﻋﺘﱪﻫﻢ ﺩﺍﺧﻠﲔ ﻓﻴﻬﺎ ﻣﻦ ﺍﻵﻥ‪ ،‬ﻓﺈﳖﻢ ﺟﻨﺎﺋﺰ ﹰ‬
‫ﺃﻳﻀﺎ ﻳﺘﺤﺮﻛﻮﻥ‪.‬‬
‫ﻭﺑﻴﻨﲈ ﻛﻨﺖ ﺃﺗﻘﻠﺐ ﰲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﳌﺤﺰﻧﺔ ﺍﳌﺆﳌﺔ ﺇﺫﺍ ﺑﻨﻮﺭ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻭﺑﺈﺭﺷﺎﺩ ﻣﻦ‬
‫ﻭﻳﺤﻮﳍﺎ ﺇﱃ ﺣﺎﻟﺔ ﻣﻔﺮﺣﺔ ﻣﺒﻬﺠﺔ‪ ،‬ﺫﺍﺕ‬
‫ﹼ‬ ‫ﺳﺮﻩ( ﻳﻘﻠﺐ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﳌﺤﺰﻧﺔ‬‫ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ ) ﹸﻗﺪﺱ ﹼ‬
‫ﺍﻟﻨﻮﺭ ﺍﻟﻘﺎﺩﻡ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻧﺒﻬﻨﻲ ﺇﱃ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﻧﺸﻮﺓ ﻭﻟﺬﺓ‪ ،‬ﺣﻴﺚ ﺫﻛﹼﺮﲏ ﹸ‬
‫ﻛﺎﻥ ﻟﻚ ﺻﺪﻳﻖ ﺃﻭ ﺻﺪﻳﻘﺎﻥ ﻣﻦ ﺍﻟﻀﺒﺎﻁ ﺍﻷﴎ￯ ﻋﻨﺪ ﺃﴎﻙ ﰲ »ﻗﻮﺻﱰﻣﺎ« ﰲ ﺷﲈﻝ‬
‫ﻭﻛﻨﺖ ﺗﻌﻠﻢ ﺣﺘﻤ ﹰﺎ ﺃﳖﲈ ﺳﲑﺟﻌﺎﻥ ﺇﱃ ﺇﺳﺘﺎﻧﺒﻮﻝ‪ .‬ﻭﻟﻮ ﹶﺧ ﹼﻴﺮﻙ ﺃﺣﺪﹸ ﳘﺎ ﻗﺎﺋ ﹰ‬
‫ﻼ‪:‬‬ ‫ﹶ‬ ‫ﴍﻗﻲ ﺭﻭﺳﻴﺎ‪،‬‬
‫ﺃﺗﺬﻫﺐ ﺇﱃ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺃﻡ ﺗﺮﻳﺪ ﺃﻥ ﺗﺒﻘﻰ ﻫﻨﺎ؟‪ .‬ﻓﻼ ﺟﺮﻡ ﺃﻧﻚ ﻛﻨﺖ ﲣﺘﺎﺭ ﺍﻟﺬﻫﺎﺏ ﺇﱃ ﺇﺳﺘﺎﻧﺒﻮﻝ‬
‫ﻟﻮ ﻛﺎﻥ ﻟﻚ ﹺﻣﺴﻜﺔ ﻣﻦ ﻋﻘﻞ‪ ،‬ﺑﻔﺮﺡ ﻭﴎﻭﺭ ﺣﻴﺚ ﺇﻥ ﺗﺴﻌﲈﺋﺔ ﻭﺗﺴﻌﺔ ﻭﺗﺴﻌﲔ ﻣﻦ ﺃﻟﻒ ﺣﺒﻴﺐ‬
‫ﻭﺣﺒﻴﺐ ﻟﻚ ﻫﻢ ﺍﻵﻥ ﰲ ﺇﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﻭﻟﻴﺲ ﻟﻚ ﻫﻨﺎ ﹼﺇﻻ ﻭﺍﺣﺪ ﺃﻭ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﻫﻢ ﺑﺪﻭﺭﻫﻢ ﺳﲑﺣﻠﻮﻥ‬
‫ﺇﱃ ﻫﻨﺎﻙ‪ .‬ﻓﺎﻟﺬﻫﺎﺏ ﺇﱃ ﺇﺳﺘﺎﻧﺒﻮﻝ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻚ ﺇﺫﻥ ﻟﻴﺲ ﺑﻔﺮﺍﻕ ﺣﺰﻳﻦ‪ ،‬ﻭﻻ ﺑﺎﻓﱰﺍﻕ ﺃﻟﻴﻢ‪ ..‬ﻭﻫﺎ‬
‫ﻧﺠﻮﺕ ﻣﻦ ﺑﻠﺪ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻣﻦ ﻟﻴﺎﻟﻴﻬﺎ ﺍﻟﻄﻮﺍﻝ‬
‫ﹶ‬ ‫ﺃﻧﺘﺬﺍ ﻗﺪ ﺃﺗﻴﺖ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﱂ ﺗﺼﺒﺢ ﺭﺍﺿﻴ ﹰﺎ ﺷﺎﻛﺮ ﹰﺍ؟ ﻓﻠﻘﺪ‬
‫ﺍﻟﺴﻮﺩﺍﺀ‪ ،‬ﻭﻣﻦ ﺷﺘﺎﺋﻬﺎ ﺍﻟﻘﺎﺭﺱ ﺍﻟﻌﺎﺻﻒ‪ ،‬ﹺ‬
‫ﻭﻗﺪﻣﺖ ﺇﺳﺘﺎﻧﺒﻮﻝ ﺍﻟﺰﺍﻫﻴﺔ ﺍﳉﻤﻴﻠﺔ‪ ،‬ﻛﺄﳖﺎ ﺟﻨﺔ ﺍﻟﺪﻧﻴﺎ!‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺍﻷﻣﺮ ﺣﻴﺚ ﺇﻥ ﺗﺴﻌ ﹰﺎ ﻭﺗﺴﻌﲔ ﻣﻦ ﻣﺎﺋﺔ ﺷﺨﺺ ﳑﻦ ﲢﺒﻬﻢ ﻣﻨﺬ ﺻﻐﺮﻙ ﺣﺘﻰ ﺍﻵﻥ‪ ،‬ﻗﺪ‬
‫ﺍﺭﲢﻠﻮﺍ ﺇﱃ ﺍﳌﻘﱪﺓ‪ .‬ﺗﻠﻚ ﺍﻟﺘﻲ ﺗﺒﺪﻭ ﻟﻚ ﻣﻮﺣﺸﺔ ﻣﺪﻫﺸﺔ‪ ،‬ﻭﱂ ﻳﻈﻞ ﻣﻨﻬﻢ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﹼﺇﻻ ﻭﺍﺣﺪ‬
‫ﺃﻭ ﺍﺛﻨﺎﻥ‪ ،‬ﻭﻫﻢ ﰲ ﻃﺮﻳﻘﻬﻢ ﺇﻟﻴﻬﺎ ﻛﺬﻟﻚ‪ .‬ﻓﻮﻓﺎﺗﹸﻚ ﰲ ﺍﻟﺪﻧﻴﺎ ﺇﺫﻥ ﻟﻴﺴﺖ ﺑﻔﺮﺍﻕ‪ ،‬ﻭﻻ ﺑﺎﻓﱰﺍﻕ‪ ،‬ﻭﺇﻧﲈ‬
‫ﻫﻲ ﻭﺻﺎﻝ ﻭﻟﻘﺎﺀ ﻣﻊ ﺃﻭﻟﺌﻚ ﺍﻷﺣﺒﺔ ﺍﻷﻋﺰﺍﺀ‪.‬‬
‫ﻧﻌﻢ ﱠ‬
‫ﺇﻥ ﺃﻭﻟﺌﻚ ‪-‬ﺃﻱ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺒﺎﻗﻴﺔ‪ -‬ﻗﺪ ﺗﺮﻛﻮﺍ ﻣﺄﻭﺍﻫﻢ ﻭﻋﺸﻬﻢ ﺍﳌﻨﺪﺭﺱ ﲢﺖ ﺍﻷﺭﺽ‪،‬‬
‫ﻓﻴﴪﺡ ﻗﺴﻢ ﻣﻨﻬﻢ ﺑﲔ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﻗﺴﻢ ﺁﺧﺮ ﺑﲔ ﻃﺒﻘﺎﺕ ﻋﺎﱂ ﺍﻟﱪﺯﺥ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺫﻛﹼﺮﲏ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻟﻘﺮﺁﲏ‪ ..‬ﻭﻟﻘﺪ ﺃﺛﺒﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﱞ‬
‫ﻛﻞ ﻣﻦ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻭﺍﻹﻳﲈﻥ‪ ،‬ﺑﺤﻴﺚ ﹶﻣﻦ ﱂ ﻳﻔﻘﺪ ﻗﻠ ﹶﺒﻪ ﻭﺭﻭﺣﻪ‪ ،‬ﺃﻭ ﱂ ﺗﻐﺮﻗﻪ ﺍﻟﻀﻼﻟ ﹸﺔ ﻻﺑﺪ ﺃﻥ ﻳﺼﺪﻕ ﲠﺎ ﻛﺄﻧﻪ‬
‫ﻳﺮﺍﻫﺎ؛ ﺫﻟﻚ ﻷﻥ ﺍﻟﺬﻱ ﺯ ﹼﻳﻦ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻧﻮﺍﻉ ﺃﻟﻄﺎﻓﹺﻪ ﺍﻟﺘﻲ ﻻ ﲢﺪ ﻭﺑﺄﺷﻜﺎﻝ ﺁﻻﺋﻪ ﺍﻟﺘﻲ ﻻ ﺗﹸﻌﺪ‬
‫ﺍﻟﺮﺅﻭﻑ‪ ،‬ﺣﻔﻴﻈ ﹰﺎ ﺣﺘﻰ ﻋﲆ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻐﲑﺓ ﺍﳉﺰﺋﻴﺔ ﺟﺪ ﹰﺍ ‪-‬ﻛﺎﻟﺒﺬﻭﺭ‬ ‫ﹸﻣﻈﻬﺮ ﹰﺍ ﲠﺎ ﺭﺑﻮﺑﻴﺘﻪ ﺍﻟﻜﺮﻳﻤﺔ ﱠ‬
‫ﻣﺜﻼﹰ‪ -‬ﺫﻟﻚ ﺍﻟﺼﺎﻧﻊ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻻﺑﺪ ‪-‬ﺑﻞ ﺑﺎﻟﺒﺪﺍﻫﺔ‪ -‬ﻻ ﹸﻳﻔﻨﻲ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﹸ‬
‫ﺃﻛﻤﻞ‬
‫‪٣٣٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﺃﻫﻤﻬﺎ ﻭﺃﺣﺒﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﻻ ﻳﻤﺤﻮﻩ ﺑﺎﻟﻔﻨﺎﺀ ﻭﺍﻹﻋﺪﺍﻡ ﺍﻟﻨﻬﺎﺋﻲ‪ ،‬ﺑﻼ‬ ‫ﹼ‬ ‫ﳐﻠﻮﻗﺎﺗﻪ ﻭﺃﻛﺮ ﹸﻣﻬﺎ ﻭﺃﲨﻌﻬﺎ‬
‫ﺍﻟﺨﺎﻟﻖ ﺍﻟﺮﺣﻴﻢ ﺫﻟﻚ ﺍﳌﺨﻠﻮﻕ‬
‫ﹸ‬ ‫ﺭﲪﺔ ﻭﺑﻼ ﻋﺎﻗﺒﺔ ‪-‬ﻛﲈ ﻳﺒﺪﻭ ﻇﺎﻫﺮ ﹰﺍ‪ -‬ﻭﻻ ﻳﻀ ﹼﻴﻌﻪ ﺃﺑﺪ ﹰﺍ‪ ..‬ﺑﻞ ﻳﻀﻊ‬
‫ﺍﳌﺤﺒﻮﺏ ﲢﺖ ﺍﻟﱰﺍﺏ ﺍﻟﺬﻱ ﻫﻮ ﺑﺎﺏ ﺍﻟﺮﲪﺔ ﻣﻮﻗﺘ ﹰﺎ‪ ،‬ﻛﻲ ﻳﻌﻄﻲ ﹶ‬
‫ﺛﻤﺎﺭﻩ ﰲ ﺣﻴﺎﺓ ﺃﺧﺮ￯‪ ،‬ﻛﲈ ﻳﺒﺬﺭ‬
‫)‪(١‬‬
‫ﺍﻟﻔﻼﺡ ﺍﻟﺒﺬﻭﺭ ﻋﲆ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﺑﻌﺪ ﺃﻥ ﺗﻠﻘﻴﺖ ﻫﺬﺍ ﺍﻟﺘﻨﺒﻴﻪ ﺍﻟﻘﺮﺁﲏ‪ ،‬ﺑﺎﺗﺖ ﺗﻠﻚ ﺍﻟﻤﻘﺒﺮ ﹸﺓ ﻋﻨﺪﻱ ﻣﺆﻧﺴ ﹰﺔ ﺃﻛﺜﺮ ﻣﻦ ﺇﺳﺘﺎﻧﺒﻮﻝ‬
‫ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺃﺻﺒﺤﺖ ﺍﳋﻠﻮﺓ ﻭﺍﻟﻌﺰﻟﺔ ﻋﻨﺪﻱ ﺃﻛﺜﺮ ﻟﻄﺎﻓﺔ ﻣﻦ ﺍﳌﻌﺎﴍﺓ ﻭﺍﳌﺆﺍﻧﺴﺔ‪ ،‬ﳑﺎ ﺣﺪﺍ ﰊ ﺃﻥ ﺃﺟﺪ‬
‫ﻣﻜﺎﻧ ﹰﺎ ﻟﻠﻌﺰﻟﺔ ﰲ »ﺻﺎﺭ￯ ﻳﺮ« ﻋﲆ ﺍﻟﺒﺴﻔﻮﺭ‪ .‬ﻭﺃﺻﺒﺢ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺃﺳﺘﺎﺫ ﹰﺍ ﱄ‬
‫ﻭﻃﺒﻴﺒ ﹰﺎ ﻭﻣﺮﺷﺪ ﹰﺍ ﺑﻜﺘﺎﺑﻪ »ﻓﺘﻮﺡ ﺍﻟﻐﻴﺐ«‪ ،‬ﻭﺻﺎﺭ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﲏ ﺭﴈ ﺍﷲ ﻋﻨﻪ)*( ﻛﺬﻟﻚ ﺑﻤﺜﺎﺑﺔ‬
‫ﻓﺄﺻﺒﺤﺖ ﺭﺍﺿﻴ ﹰﺎ ﻛﻠﻴ ﹰﺎ ﻭﻣﻤﺘﻨﹼ ﹰﺎ ﻣﻦ ﺩﺧﻮﱄ‬
‫ﹸ‬ ‫ﺃﺳﺘﺎﺫ ﺃﻧﻴﺲ ﻭﺭﺅﻭﻑ ﺷﻔﻴﻖ ﺑﻜﺘﺎﺑﻪ »ﻣﻜﺘﻮﺑﺎﺕ«‬
‫ﺍﳌﺸﻴﺐ‪ ،‬ﻭﻣﻦ ﻋﺰﻭﰲ ﻋﻦ ﻣﻈﺎﻫﺮ ﺍﳊﻀﺎﺭﺓ ﺍﻟﱪﺍﻗﺔ ﻭ ﹸﻣﺘﻌﻬﺎ ﺍﻟﺰﺍﺋﻔﺔ‪ ،‬ﻭﻣﻦ ﺍﻧﺴﻼﱄ ﻣﻦ ﺍﳊﻴﺎﺓ‬
‫ﻓﺸﻜﺮﺕ ﺍﷲ ﻋﲆ ﺫﻟﻚ ﻛﺜﻴﺮ ﹰﺍ‪.‬‬
‫ﹸ‬ ‫ﺍﻻﺟﺘﲈﻋﻴﺔ ﻭﺍﻧﺴﺤﺎﰊ ﻣﻨﻬﺎ‪،‬‬
‫ﻓﻴﺎ ﻣﻦ ﻳﺪﻟﻒ ﺇﱃ ﺍﳌﺸﻴﺐ ﻣﺜﲇ‪ ..‬ﻭﻳﺎ ﻣﻦ ﻳﺘﺬﻛﺮ ﺍﳌﻮﺕ ﺑﻨﺬﻳﺮ ﺍﻟﺸﻴﺐ‪ !..‬ﱠ‬
‫ﺇﻥ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺮﴇ‬
‫ﹸ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺑﻞ‬ ‫ﺑﺎﻟﺸﻴﺨﻮﺧﺔ ﻭﺑﺎﳌﻮﺕ ﻭﺑﺎﳌﺮﺽ‪ ،‬ﻭﻧﺮﺍﻫﺎ ﻟﻄﻴﻔ ﹰﺔ ﺑﻨﻮﺭ ﺍﻹﻳﲈﻥ ﺍﻟﺬﻱ ﺃﺗﻰ ﺑﻪ‬
‫ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﺤﺒﻬﺎ ‪-‬ﻣﻦ ﺟﻬﺔ‪ -‬ﻓﲈ ﺩﻣﻨﺎ ﻧﻤﻠﻚ ﺇﻳﻤﺎﻧ ﹰﺎ ﻭﻫﻮ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﱪ￯‪ ،‬ﻓﺎﻟﺸﻴﺨﻮﺧ ﹸﺔ ﺇﺫﻥ ﻃﻴﺒﺔ‬
‫ﻗﺒﻴﺢ ﳏﺾ ﰲ ﺣﻘﻴﻘﺔ ﺍﻷﻣﺮ ﹼﺇﻻ ﺍﻹﺛﻢ‬‫ﻭﺍﳌﺮﺽ ﻃﻴﺐ‪ ،‬ﻭﺍﳌﻮﺕ ﻃﻴﺐ ﺃﻳﻀ ﹰﺎ‪ ..‬ﻭﻟﻴﺲ ﻫﻨﺎﻙ ﳾﺀ ﹲ‬
‫ﻭﺍﻟﺴﻔﻪ ﻭﺍﻟﺒﺪﻉ ﻭﺍﻟﻀﻼﻟﺔ‪.‬‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﳊﺎﺩﻱ ﻋﴩ‬

‫ﻋﻨﺪﻣﺎ ﺭﺟﻌﺖ ﻣﻦ ﺍﻷﴎ‪ ،‬ﻛﻨﺖ ﺃﺳﻜﻦ ﻣﻊ ﺍﺑﻦ ﺃﺧﻲ »ﻋﺒﺪ ﺍﻟﺮﲪﻦ«)*( ﰲ ﻗﴫ ﻋﲆ ﻗﻤﺔ‬
‫»ﭼﺎﻣﻠﺠﺔ« ﰲ ﺇﺳﺘﺎﻧﺒﻮﻝ‪ .‬ﻭﻳﻤﻜﻦ ﺃﻥ ﺗﹸﻌﺪ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺘﻲ ﻛﻨﺖ ﺃﺣﻴﺎﻫﺎ ﺣﻴﺎ ﹰﺓ ﻣﺜﺎﻟﻴﺔ ﻣﻦ ﺍﻟﻨﺎﺣﻴﺔ‬
‫ﹸ‬
‫ﻭﺳﺎﺋﻞ ﺍﻟﻨﴩ ﻣﻔﺘﻮﺣ ﹰﺔ ﺃﻣﺎﻣﻲ‬ ‫ﺍﻟﺪﻧﻴﻮﻳﺔ ﺑﺎﻟﻨﺴﺒﺔ ﻷﻣﺜﺎﻟﻨﺎ؛ ﺫﻟﻚ ﻷﻧﻨﻲ ﻗﺪ ﻧﺠﻮﺕ ﻣﻦ ﺍﻷﴎ‪ ،‬ﻭﻛﺎﻧﺖ‬
‫ﻋﻠﻲ‬
‫ﰲ»ﺩﺍﺭ ﺍﳊﻜﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ« ﻭﺑﲈ ﻳﻨﺎﺳﺐ ﻣﻬﻨﺘﻲ ﺍﻟﻌﻠﻤﻴﺔ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﺼﻴﺖ ﻭﺍﻹﻗﺒﺎﻝ ﹼ‬
‫)‪(٢‬‬

‫ﺗﺤﻒ ﰊ ﺑﺪﺭﺟﺔ ﻻ ﺃﺳﺘﺤﻘﻬﺎ‪ ،‬ﻭﺃﻧﺎ ﺳﺎﻛﻦ ﰲ ﺃﲨﻞ ﺑﻘﻌﺔ ﻣﻦ ﺍﺳﺘﺎﻧﺒﻮﻝ »ﭼﺎﻣﻠﺠﺔ«‪ ،‬ﱡ‬
‫ﻭﻛﻞ ﳾﺀ‬ ‫ﹼ‬

‫)‪ (١‬ﻟﻘﺪ ﺃﺛﺒﺘﺖ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺑﺼﻮﺭﺓ ﻗﺎﻃﻌﺔ ﻛﻘﻄﻌﻴﺔ )ﺍﺛﻨﲔ ﰲ ﺍﺛﻨﲔ ﻳﺴﺎﻭﻱ ﺃﺭﺑﻌ ﹰﺎ( ﰲ ﺳﺎﺋﺮ ﺍﻟﺮﺳﺎﺋﻞ ﻭﻻﺳﻴﲈ »ﺍﻟﻜﻠﻤﺔ‬
‫ﺍﻟﻌﺎﴍﺓ« ﻭ»ﺍﻟﻜﻠﻤﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﴩﻭﻥ«‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫)‪ (٢‬ﻫﻲ ﺃﻋﲆ ﻣﺆﺳﺴﺔ ﻋﻠﻤﻴﺔ ﺗﺎﺑﻌﺔ ﻟﻠﻤﺸﻴﺨﺔ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﲈﻧﻴﺔ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٣٦‬‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﱄ ﻋﲆ ﻣﺎ ﻳﺮﺍﻡ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﺑﻦ ﺃﺧﻲ »ﻋﺒﺪ ﺍﻟﺮﲪﻦ« ‪-‬ﺭﲪﻪ ﺍﷲ‪ -‬ﻣﻌﻲ‪ ،‬ﻭﻫﻮ ﰲ ﻣﻨﺘﻬﻰ‬
‫ﻭﻣﻀﺢ ﻭﺧﺎﺩﻡ ﻭﻛﺎﺗﺐ ﻣﻌ ﹰﺎ‪ ،‬ﺣﺘﻰ ﻛﻨﺖ ﺃﻋﺪﹼ ﻩ ﺍﺑﻨ ﹰﺎ ﻣﻌﻨﻮﻳ ﹰﺎ ﱄ‪.‬‬
‫ﱟ‬ ‫ﺍﻟﺬﻛﺎﺀ ﻭﺍﻟﻔﻄﻨﺔ‪ ،‬ﻓﻬﻮ ﺗﻠﻤﻴﺬ‬
‫ﻧﻈﺮﺕ ﺇﱃ ﺍﳌﺮﺁﺓ‪ ،‬ﻭﺭﺃﻳﺖ ﺷﻌﲑﺍﺕ ﺑﻴﻀﺎﺀ‬
‫ﹸ‬ ‫ﻭﺑﻴﻨﲈ ﻛﻨﺖ ﺃﺣﺲ ﺑﺄﲏ ﺃﺳﻌﺪ ﺇﻧﺴﺎﻥ ﰲ ﺍﻟﻌﺎﱂ‪،‬‬
‫ﰲ ﺭﺃﳼ ﻭﰲ ﳊﻴﺘﻲ‪ ،‬ﻭﺇﺫﺍ ﺑﺘﻠﻚ ﺍﻟﺼﺤﻮﺓ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺘﻲ ﺃﺣﺴﺴﺖ ﲠﺎ ﰲ ﺍﻷﴎ ﰲ ﺟﺎﻣﻊ‬
‫ﻓﺄﺧﺬﺕ ﺃﻧﻌﻢ ﺍﻟﻨﻈﺮ ﻭﺃﻓﻜﺮ ﻣﺪﻗﻘ ﹰﺎ ﰲ ﺗﻠﻚ ﺍﳊﺎﻻﺕ ﺍﻟﺘﻲ ﻛﻨﺖ ﺍﺭﺗﺒﻂ‬
‫ﹸ‬ ‫»ﻗﻮﺻﱰﻣﺎ« ﺗﺒﺪﺃ ﺑﺎﻟﻈﻬﻮﺭ‪.‬‬
‫ﲠﺎ ﻗﻠﺒﻴ ﹰﺎ‪ ،‬ﻭﻛﻨﺖ ﺃﻇﻨﻬﺎ ﺃﳖﺎ ﻫﻲ ﻣﺪﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﺪﻧﻴﻮﻳﺔ‪ .‬ﻓﲈ ﻣﻦ ﺣﺎﻟﺔ ﺃﻭ ﺳﺒﺐ ﺩﻗﻘﺖ ﺍﻟﻨﻈﺮ ﻓﻴﻪ‪،‬‬
‫ﻼ ﻋﻦ ﺫﻟﻚ‬ ‫ﹼﺇﻻ ﺭﺃﻳﺖ ﺃﻧﻪ ﺳﺒﺐ ﺗﺎﻓﻪ ﻭﺧﺎﺩﻉ‪ ،‬ﻻ ﻳﺴﺘﺤﻖ ﺍﻟﺘﻌﻠﻖ ﺑﻪ‪ ،‬ﻭﻻ ﺍﻻﺭﺗﺒﺎﻁ ﻣﻌﻪ‪ .‬ﻓﻀ ﹰ‬
‫ﻭﺟﺪﺕ ﰲ ﺗﻠﻚ ﺍﻷﺛﻨﺎﺀ ﻋﺪﻡ ﺍﻟﻮﻓﺎﺀ ﻭﻓﻘﺪﺍﻥ ﺍﻟﺼﺪﺍﻗﺔ ﻣﻦ ﺻﺪﻳﻖ ﲪﻴﻢ‪ ،‬ﹸﻳﻌﺪﹼ ﻣﻦ ﺃﻭﰱ ﺍﻷﺻﺪﻗﺎﺀ‬
‫ﱄ‪ ،‬ﻭﺑﺸﻜﻞ ﻏﲑ ﻣﺘﻮﻗﻊ ﻭﺑﺼﻮﺭﺓ ﻻ ﲣﻄﺮ ﻋﲆ ﺑﺎﻝ‪ ..‬ﻛﻞ ﺫﻟﻚ ﺃﺩ￯ ﺇﱃ ﺍﻟﻨﻔﺮﺓ ﻭﺍﻻﻣﺘﻌﺎﺽ ﻣﻦ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻓﻘﻠﺖ ﻟﻘﻠﺒﻲ‪:‬‬
‫‪ -‬ﻳﺎ ﺗﹸﺮ￯ ﻫﻞ ﺃﻧﺎ ﻣﻨﺨﺪﻉ ﻛﻠﻴ ﹰﺎ؛ ﻓﺄﺭ￯ ﺍﻟﻜﺜﲑﻳﻦ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﺣﻴﺎﺗﻨﺎ ﺍﻟﺘﻲ ﹸﻳﺮﺛﻰ ﳍﺎ ﻣﻦ ﺯﺍﻭﻳﺔ‬
‫ﻧﻈﺮ ﺍﻟﻐﺒﻄﺔ؟ ﻓﻬﻞ ﹸﺟ ﱠﻦ ﺟﻨﻮﻥ ﲨﻴﻊ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ؟ ﺃﻡ ﺃﻧﺎ ﰲ ﻃﺮﻳﻘﻲ ﺇﱃ ﺍﳉﻨﻮﻥ‪ ،‬ﻟﺮﺅﻳﺘﻲ‬
‫ﺍﳊﻘﻴﻘﺔ ﹶ‬
‫ﻫﺆﻻﺀ ﺍﳌﻔﺘﻮﻧﲔ ﺑﺎﻟﺪﻧﻴﺎ ﻣﺠﺎﻧﻴ ﹶﻦ ﹸﺑﻠﻬﺎﺀ؟! ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ‪ ..‬ﻓﺎﻟﺼﺤﻮﺓ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﺘﻲ ﺻﺤﻮﲥﺎ‬
‫ﺍﻟﻤﻌﺮﺿﺔ ﻟﻠﻔﻨﺎﺀ ﻭﺍﻟﺰﻭﺍﻝ!!‬
‫ﹼ‬ ‫ﺑﺮﺅﻳﺔ ﺍﻟﺸﻴﺐ ﺟﻌﻠﺘﻨﻲ ﺃﺭ￯ ﺃﻭﻻﹰ‪ :‬ﻓﻨﺎﺀ ﻣﺎ ﺃﺭﺗﺒﻂ ﺑﻪ ﻣﻦ ﺍﻷﺷﻴﺎﺀ‬
‫ﺻﺮﺧﺖ ﺭﻭﺣﻲ ﻭﻫﻲ ﺍﻟﺘﻲ‬
‫ﹾ‬ ‫ﺍﻟﺘﻔﺖ ﺇﱃ ﻧﻔﴘ‪ ،‬ﻓﻮﺟﺪﺗﹸﻬﺎ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻌﺠﺰ!‪ ..‬ﻋﻨﺪﻫﺎ‬ ‫ﹼ‬ ‫ﺛﻢ‬
‫ﺗﻨﺸﺪ ﺍﻟﺒﻘﺎﺀ ﺩﻭﻥ ﺍﻟﻔﻨﺎﺀ ﻭﺗﺘﺸﺒﺚ ﺑﺎﻷﺷﻴﺎﺀ ﺍﻟﻔﺎﻧﻴﺔ ﻣﺘﻮﻫﻤ ﹰﺔ ﻓﻴﻬﺎ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﴏﺧﺖ ﻣﻦ ﺃﻋﲈﻗﻬﺎ‪:‬‬
‫»ﻣﺎﺩﻣﺖ ﻓﺎﻧﻴ ﹰﺔ ﺟﺴﻤ ﹰﺎ ﻓﺄﻱ ﻓﺎﺋﺪﺓ ﺃﺭﺟﻮﻫﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﻔﺎﻧﻴﺎﺕ؟ ﻭﻣﺎ ﹸ‬
‫ﺩﻣﺖ ﻋﺎﺟﺰ ﹰﺓ ﻓﲈﺫﺍ ﺍﻧﺘﻈﺮ ﻣﻦ‬ ‫ﹸ‬
‫ﺍﻟﻌﺎﺟﺰﻳﻦ؟‪ ..‬ﻓﻠﻴﺲ ﻟﺪﺍﺋﻲ ﺩﻭﺍ ﹲﺀ ﹼﺇﻻ ﻋﻨﺪ ﺍﻟﺒﺎﻗﻲ ﺍﻟﴪﻣﺪﻱ‪ ،‬ﻋﻨﺪ ﺍﻟﻘﺪﻳﺮ ﺍﻷﺯﱄ« ﻓﺒﺪﺃﺕ ﺃﺑﺤﺚ‬
‫ﺃﻭﻝ ﻣﺎ ﺭﺍﺟﻌﺖ‪ ،‬ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻲ ﺍﻛﺘﺴﺒﺘﻬﺎ ﺳﺎﺑﻘ ﹰﺎ‪ ،‬ﺃﺑﺤﺚ ﻓﻴﻬﺎ ﺍﻟﺴﻠﻮﺓ‬‫ﻭﺃﺳﺘﻘﴢ‪ ..‬ﺭﺍﺟﻌﺖ ﹶ‬
‫ﻭﺍﻟﺮﺟﺎﺀ‪ .‬ﻭﻟﻜﻦ ﻛﻨﺖ ‪-‬ﻭﻳﺎ ﻟﻼﺳﻒ‪ -‬ﺇﱃ ﺫﻟﻚ ﺍﻟﻮﻗﺖ ﻣﻐﺘﺮﻓ ﹰﺎ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﻣﻊ ﺍﻟﻌﻠﻮﻡ‬
‫ﺍﻟﺮﻗﻲ ﻭﺍﻟﺘﻜﺎﻣﻞ ﻭﳏﻮﺭ‬
‫ﻣﺼﺪﺭ ﱡ‬
‫ﹸ‬ ‫ﺍﻟﻔﻠﺴﻔﻴﺔ ﻇﻨ ﹰﺎ ﻣﻨﻲ ‪-‬ﻇﻨ ﹰﺎ ﹰ‬
‫ﺧﻄﺄ ﺟﺪ ﹰﺍ‪ -‬ﺃﻥ ﺗﻠﻚ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻫﻲ‬
‫ﻭﺗﻨﻮﺭ ﺍﻟﻔﻜﺮ‪ ،‬ﺑﻴﻨﲈ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻠﺴﻔﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﻟﻮ ﹶﺛﺖ ﺭﻭﺣﻲ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﺑﻞ ﺃﺻﺒﺤﺖ‬
‫ﺍﻟﺜﻘﺎﻓﺔ ﹼ‬
‫ﻋﺎﺋﻘ ﹰﺔ ﺃﻣﺎﻡ ﺳﻤﻮﻱ ﺍﳌﻌﻨﻮﻱ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺑﻴﻨﲈ ﻛﻨﺖ ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﺇﺫﺍ ﺑﺤﻜﻤﺔ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻘﺪﺳﺔ ﺗﺴﻌﻔﻨﻲ‪ ،‬ﺭﺣﻤ ﹰﺔ ﻣﻦ ﺍﻟﻌﲇ‬
‫‪٣٣٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺮﺕ‬
‫ﻭﻃﻬ ﹾ‬ ‫ﹶ‬
‫ﺃﺩﺭﺍﻥ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﹼ‬ ‫ﻓﻐﺴﻠﺖ‬
‫ﹾ‬ ‫ﺍﻟﻘﺪﻳﺮ‪ ،‬ﻭﻓﻀ ﹰ‬
‫ﻼ ﻭﻛﺮﻣ ﹰﺎ ﻣﻦ ﻋﻨﺪﻩ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﺭﻭﺣﻲ ﻣﻨﻬﺎ ‪-‬ﻛﲈ ﻫﻮ ﻣﺒ ﹼﻴﻦ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ‪ -‬ﺇﺫ ﻛﺎﻥ ﺍﻟﻈﻼﻡ ﺍﻟﺮﻭﺣﻲ ﺍﳌﻨﺒﺜﻖ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‬
‫ﺃﺗﻮﺟﻪ ﺑﻨﻈﺮﻱ ﰲ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﻓﻼ‬
‫ﺍﻟﻔﻠﺴﻔﻴﺔ‪ ،‬ﹸﻳﻐﺮﻕ ﺭﻭﺣﻲ ﻭﻳﻄﻤﺴﻬﺎ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻓﺄﻳﻨﲈ ﻛﻨﺖ ﹼ‬
‫ﺃﺭ￯ ﻧﻮﺭ ﹰﺍ ﻭﻻ ﺃﺟﺪ ﻗﺒﺴ ﹰﺎ‪ ،‬ﻭﱂ ﺃﲤﻜﻦ ﻣﻦ ﺍﻟﺘﻨﻔﺲ ﻭﺍﻻﻧﴩﺍﺡ‪ ،‬ﺣﺘﻰ ﺟﺎﺀ ﹸ‬
‫ﻧﻮﺭ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺴﺎﻃﻊ‬
‫ﻓﻤﺰﻕ ﺫﻟﻚ ﺍﻟﻈﻼﻡ ﻭﺑﺪﹼ ﺩﻩ‪ .‬ﻓﺎﻧﴩﺡ ﺻﺪﺭﻱ‬ ‫ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ ﻳﻠ ﹼﻘﻦ »ﻻ ﺍﻟﻪ ﹼﺇﻻ ﻫﻮ« ﹼ‬
‫ﻭﺗﻨﻔﺲ ﺑﻜﻞ ﺭﺍﺣﺔ ﻭﺍﻃﻤﺌﻨﺎﻥ‪ ..‬ﻭﻟﻜﻦ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺷﻨﹼﺎ ﻫﺠﻮﻣ ﹰﺎ ﻋﻨﻴﻔ ﹰﺎ ﻋﲆ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ‬
‫ﻭﺫﻟﻚ ﺑﲈ ﺃﺧﺬﺍﻩ ﻣﻦ ﺗﻌﻠﻴﲈﺕ ﻭﺗﻠ ﹼﻘﻴﺎﻩ ﻣﻦ ﺩﺭﻭﺱ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ .‬ﻓﺒﺪﺃﺕ ﺍﻟﻤﻨﺎﻇﺮ ﹸﺓ‬
‫ﺍﻟﻨﻔﺴﻴﺔ ﰲ ﻫﺬﺍ ﺍﳍﺠﻮﻡ ﺣﺘﻰ ﺍﺧﺘﺘﻤﺖ ‪-‬ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﻟﻤﻨﹼﺔ‪ -‬ﺑﺎﻧﺘﺼﺎﺭ ﺍﻟﻘﻠﺐ ﻭﻓﻮﺯﻩ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻗﺴﻢ ﻣﻦ ﺗﻠﻚ ﺍﳌﻨﺎﻇﺮﺍﺕ ﻗﺪ ﻭﺭﺩ ﰲ ﺃﻏﻠﺐ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻓﻨﺤﻦ ﻧﻜﺘﻔﻲ ﺑﻪ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﺎ‬
‫ﻧﺒﲔ ﻫﻨﺎ ﺑﺮﻫﺎﻧ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ ﻓﻘﻂ ﻣﻦ ﺑﲔ ﺁﻻﻑ ﺍﻟﱪﺍﻫﲔ‪ ،‬ﻟﻨﺒﲔ ﺍﻧﺘﺼﺎﺭ ﺍﻟﻘﻠﺐ ﻭﻓﻮﺯﻩ ﻋﲆ ﺍﻟﻨﻔﺲ‬
‫ﻭﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭﻟﻴﻘﻮﻡ ﺫﻟﻚ ﺍﻟﱪﻫﺎﻥ ﺑﺘﻄﻬﲑ ﺃﺭﻭﺍﺡ ﺃﻭﻟﺌﻚ ﺍﻟﺸﻴﻮﺥ ﺍﻟﺬﻳﻦ ﹼﻟﻮﺛﻮﺍ ﺃﺭﻭﺍﺣﻬﻢ‪ ،‬ﻭﺃﺳﻘﻤﻮﺍ‬
‫ﻗﻠﻮ ﹶﺑﻬﻢ‪ ،‬ﻭﺃﻃﻐﻮﺍ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﺣﺘﻰ ﲡﺎﻭﺯﺕ ﺣﺪﻭ ﹶﺩﻫﺎ‪ ،‬ﺗﺎﺭﺓ ﺑﺎﻟﻀﻼﻟﺔ‪ ،‬ﻭﺗﺎﺭﺓ ﺑﲈ ﻻ ﻳﻌﻨﻴﻬﻢ ﻣﻦ ﺃﻣﻮﺭ‬
‫ﺗﺘﺴﱰ ﲢﺖ ﺳﺘﺎﺭ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺟﻨﺒﻴﺔ ﻭﺍﻟﻔﻨﻮﻥ ﺍﳊﻀﺎﺭﻳﺔ‪ ،‬ﻭﻟﻴﻨﺠﻮﺍ ‪-‬ﺑﺈﺫﻥ ﺍﷲ‪ -‬ﰲ ﺣﻖ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻣﻦ‬
‫ﴍﻭﺭ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺸﻴﻄﺎﻥ‪ .‬ﻭﺍﳌﻨﺎﻇﺮﺓ ﻫﻲ ﻛﺎﻵﰐ‪:‬‬
‫ﻗﺎﻟﺖ ﻧﻔﴘ ﻣﺴﺘﻔﺴﺮ ﹰﺓ ﺑﺎﺳﻢ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻔﻠﺴﻔﻴﺔ ﺍﳌﺎﺩﻳﺔ‪» :‬ﺇﻥ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﻟﻜﻮﻥ‪،‬‬
‫ﻣﺘﻮﺟ ﹲﻪ ﺇﱃ ﺳﺒﺐ ﻭﺻﺎﺩﺭ ﻣﻨﻪ‪ ،‬ﻓﺎﻟﺜﻤﺮ ﹸﺓ ﺗﺆﺧﺬ ﻣﻦ‬
‫ﹼ‬ ‫ﺑﻄﺒﻴﻌﺘﻬﺎ ﺗﺘﺪﺧﻞ ﰲ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻓﻜﻞ ﳾﺀ‬
‫ﻭﺍﻟﺤﺒﻮﺏ ﺗﹸﻄﻠﺐ ﻣﻦ ﺍﻟﱰﺍﺏ‪ ،‬ﻓﲈﺫﺍ ﻳﻌﻨﻲ ﺍﻟﺘﴬﻉ ﺇﱃ ﺍﷲ ﻭﻃﻠﺐ ﺃﺻﻐﺮ ﳾﺀ ﻭﺃﻛﺜﺮﻩ‬
‫ﹸ‬ ‫ﺍﻟﺸﺠﺮﺓ‪،‬‬
‫ﺟﺰﺋﻴﺔ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ؟!«‪.‬‬
‫ﺳﺮ ﺍﻟﺘﻮﺣﻴﺪ ﺑﻨﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺑﺎﻟﺼﻮﺭﺓ ﺍﻵﺗﻴﺔ‪:‬‬
‫ﺍﻧﻜﺸﻒ ﺣﺎﻻﹰ ﱡ‬
‫ﹺ‬
‫ﻭﺃﻋﻈﻤﻪ‪،‬‬ ‫ﹺ‬
‫ﻛﺄﻛﱪ ﳾﺀ‬ ‫ﻭﺃﻛﺜﺮﻩ ﺟﺰﺋﻴﺔ ﺇﻧﲈ ﻫﻮ‬ ‫ﺃﺻﻐﺮ ﳾﺀ‬ ‫ﺃﺟﺎﺏ ﻗﻠﺒﻲ ﻟﻨﻔﴘ ﺍﳌﺘﻔﻠﺴﻔﺔ‪ :‬ﺇﻥ‬
‫ﹶ‬ ‫ﹶ‬
‫ﻓﻬﻮ ﻳﺼﺪﺭ ﻣﻦ ﻗﺪﺭﺓ ﺧﺎﻟﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﺒﺎﴍﺓ‪ ،‬ﻭﻳﺄﰐ ﻣﻦ ﺧﺰﻳﻨﺘﻪ ﺳﺒﺤﺎﻧﻪ‪ ..‬ﻓﻠﻴﺲ ﻫﻨﺎﻙ ﺻﻮﺭﺓ‬
‫ﻭﺃﺗﻔﻬﻬﺎ ‪-‬ﺣﺴﺐ ﻇﻨﻨﺎ‪ -‬ﻗﺪ‬
‫ﹶ‬ ‫ﻷﻥ ﺃﺻﻐﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ‬‫ﺃﺧﺮ￯ ﻗﻂ‪ ،‬ﻭﻣﺎ ﺍﻷﺳﺒﺎﺏ ﹼﺇﻻ ﺳﺘﺎﺋﺮ؛ ﺫﻟﻚ ﱠ‬
‫ﺃﻋﻈﻢ ﻣﻦ ﺃﻛﱪ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﺃﺿﺨﻤﻬﺎ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﳋﻠﻘﺔ ﻭﺍﻟﺼﻨﻌﺔ ﻭﺍﻹﺗﻘﺎﻥ‪ .‬ﻓﺎﻟﺬﺑﺎﺏ‬
‫ﹶ‬ ‫ﻳﻜﻮﻥ‬
‫ﻣﺜ ﹰ‬
‫ﻼ‪ ،‬ﺇﻥ ﱂ ﻳﻜﻦ ﱠ‬
‫ﺃﺩﻕ ﻭﺃﺭﻗﻰ ﻣﻦ ﺣﻴﺚ ﺍﻟﺼﻨﻌﺔ ﻣﻦ ﺍﻟﺪﺟﺎﺝ ﻓﻠﻴﺲ ﻫﻮ ﺑﻘﺎﴏ ﻋﻨﻬﺎ‪ ،‬ﳍﺬﺍ ﻻ ﻳﻤﻜﻦ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٣٨‬‬
‫‪-‬ﺻﻐﻴﺮﻩ‬
‫ﹸ‬ ‫ﺧﻠﻖ ﺍﳉﻤﻴﻊ‬
‫ﻨﺴﺐ ﹸ‬‫ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﺍﻟﺼﻐﲑ ﻭﺍﻟﻜﺒﲑ ﻣﻦ ﺣﻴﺚ ﺍﳋﻠﻘﺔ ﻭﺍﻟﺼﻨﻌﺔ ﻓﺈﻣﺎ ﺃﻥ ﹸﻳ ﹶ‬‫ﹸ‬
‫ﻭﻛﺒﻴﺮﻩ‪ -‬ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺇﻣﺎ ﺃﻥ ﹸﻳﺴﻨﹶﺪ ﺍﳋﻠﻖ ﺟﻤﻴﻌ ﹰﺎ ﺇﱃ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ .‬ﻭﻣﺜﻠﲈ ﺃﻥ ﺍﻟﺸﻖ‬
‫ﹸ‬
‫ﺍﻷﻭﻝ ﹲ‬
‫ﳏﺎﻝ ﰲ ﳏﺎﻝ‪ ،‬ﻓﺈﻥ ﺍﻟﺸﻖ ﺍﻟﺜﺎﲏ ﻭﺍﺟﺐ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻪ ﻭﴐﻭﺭﻱ‪ .‬ﻷﻧﻪ‪:‬‬
‫ﳾﺀ‪ ،‬ﻭﺍﻟﺬﻱ ﻫﻮ ﺛﺎﺑﺖ ﻭﺟﻮ ﹸﺩﻩ ﺑﺸﻜﻞ ﻗﺎﻃﻊ‬‫ﻣﺎ ﺩﺍﻡ ﻋﻠﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﳛﻴﻂ ﺑﻜﻞ ﹴ‬
‫ﹸ‬
‫ﻣﻘﺪﺍﺭﻩ ﰲ ﻋﻠﻤﻪ ﺳﺒﺤﺎﻧﻪ‪..‬‬ ‫ﹺ‬
‫ﺑﺎﻧﺘﻈﺎﻡ ﲨﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺍﻟﺤﻜﹶﻢ ﺍﻟﺘﻲ ﻓﻴﻬﺎ‪ ..‬ﻭﻣﺎ ﺩﺍﻡ ﻛﻞ ﳾﺀ ﻳﺘﻌ ﹼﻴﻦ‬
‫ﹸ‬
‫ﻭﻣﺎ ﺩﺍﻣﺖ ﺍﳌﺼﻨﻮﻋﺎﺕ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻫﻲ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺮﻭﻋﺔ ﻭﺍﻹﺗﻘﺎﻥ ﺗﺄﰐ ﺑﻤﻨﺘﻬﻰ ﺍﻟﺴﻬﻮﻟﺔ ﺇﱃ‬
‫ﻣﺸﺎﻫﺪ‪ ..‬ﻭﻣﺎﺩﺍﻡ ﺫﻟﻚ ﺍﻟﻘﺪﻳﺮ ﺍﻟﻌﻠﻴﻢ ﻳﻤﻠﻚ ﻗﺪﺭﺓ ﻣﻄﻠﻘﺔ‬
‫ﹶ‬ ‫ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺍﻟﻌﺪﻡ ﻛﻞ ﺣﲔ ﻛﲈ ﻫﻮ‬
‫ﻳﻤﻜﻨﻪ ﺃﻥ ﹺ‬
‫ﻳﻮﺟﺪ ﱠ‬
‫ﻛﻞ ﳾﺀ ﺑﺄﻣﺮ »ﻛﻦ ﻓﻴﻜﻮﻥ« ﻭﰲ ﳌﺢ ﺍﻟﺒﴫ‪ ..‬ﻛﲈ ﺑ ﹼﻴﻨﺎ ﺫﻟﻚ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ‬
‫ﺑﺪﻻﺋﻞ ﻗﺎﻃﻌﺔ ﻭﻻﺳﻴﲈ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﻌﴩﻳﻦ« ﻭﺧﺘﺎﻡ »ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﴩﻳﻦ«‪ .‬ﻓﻼﺑﺪ ﺃﻥ‬
‫ﺍﻟﻤﺸﺎﻫﺪﺓ‪ ،‬ﻭﺍﳋﺎﺭﻗﺔ ﻟﻠﻌﺎﺩﺓ‪ ،‬ﻣﺎ ﻫﻲ ﹼﺇﻻ ﻣﻦ ﺗﻠﻚ ﺍﻹﺣﺎﻃﺔ ﺍﻟﻌﻠﻤﻴﺔ ﻭﻣﻦ ﻋﻈﻤﺔ‬
‫ﹶ‬ ‫ﺍﻟﺴﻬﻮﻟﺔ ﺍﳌﻄﻠﻘﺔ‬
‫ﺗﻠﻚ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ‪.‬‬
‫ﺃﻣﺮﺭﺕ ﻣﺎﺩﺓ ﻛﻴﻤﻴﺎﻭﻳﺔ ﻣﻌﻴﻨﺔ ﻋﲆ ﻛﺘﺎﺏ ﻛﹸﺘﺐ ﺑﺤﱪ ﻛﻴﻤﻴﺎﻭﻱ ﻻ ﹸﻳﺮ￯‪،‬‬
‫ﹶ‬ ‫ﻣﺜ ﹰ‬
‫ﻼ‪ :‬ﻛﲈ ﺃﻧﻪ ﺇﺫﺍ‬
‫ﻣﻘﺪﺍﺭ ﻛﻞ‬
‫ﹸ‬ ‫ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻀﺨﻢ ﻳﻈﻬﺮ ﻋﻴﺎﻧ ﹰﺎ ﺣﺘﻰ ﻳﺴﺘﻘﺮﺉ ﱠ‬
‫ﻛﻞ ﻧﺎﻇﺮ ﺍﻟﻴﻪ‪ ،‬ﻛﺬﻟﻚ ﻳﺘﻌﲔ‬
‫ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ ﻗﻮﺗﻪ ‪-‬ﺍﻟﺘﻲ ﻫﻲ‬
‫ﹸ‬ ‫ﳾﺀ ﻭﺻﻮﺭﺗﹸﻪ ﺍﳋﺎﺻﺔ ﺑﻪ ﰲ ﺍﻟﻌﻠﻢ ﺍﳌﺤﻴﻂ ﻟﻠﻘﺪﻳﺮ ﺍﻷﺯﱄ‪ ،‬ﻓﻴﻤﺮﺭ‬
‫ﲡﻞ ﻣﻦ ﻗﺪﺭﺗﻪ‪ -‬ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﻭﻳﴪ‪ ،‬ﻛﺈﻣﺮﺍﺭ ﺗﻠﻚ ﺍﳌﺎﺩﺓ ﰲ ﺍﳌﺜﺎﻝ‪ ،‬ﻋﲆ ﺗﻠﻚ ﺍﳌﺎﻫﻴﺔ ﺍﻟﻌﻠﻤﻴﺔ‪،‬‬ ‫ﹴ‬
‫ﻳﻤﺮﺭﻩ ﺑﺄﻣﺮ »ﻛ ﹾﻦ ﻓﻴﻜﻮﻥ«‪ ،‬ﻭﺑﻘﺪﺭﺗﻪ ﺍﳌﻄﻠﻘﺔ ﺗﻠﻚ‪ ،‬ﻭﺑﺈﺭﺍﺩﺗﻪ ﺍﻟﻨﺎﻓﺬﺓ‪ ..‬ﻓﻴﻌﻄﻲ ﺳﺒﺤﺎﻧﻪ ﺫﻟﻚ ﺍﻟﴚﺀ‬
‫ﻭﺟﻮﺩ ﹰﺍ ﺧﺎﺭﺟﻴ ﹰﺎ‪ ،‬ﹸﻣﻈﻬﺮ ﹰﺍ ﺇﻳﺎﻩ ﺃﻣﺎﻡ ﺍﻷﺷﻬﺎﺩ‪ ،‬ﳑﺎ ﳚﻌﻠﻬﻢ ﻳﻘﺮﺅﻭﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻧﻘﻮﺵ ﺣﻜﻤﺘﻪ‪..‬‬
‫ﺧﻠﻖ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺩﻓﻌ ﹰﺔ ﻭﺍﺣﺪﺓ ﺇﱃ ﺍﻟﻌﻠﻴﻢ ﺍﳌﻄﻠﻖ ﻭﺇﱃ ﺍﻟﻘﺪﻳﺮ ﺍﻷﺯﱄ‪،‬‬ ‫ﻭﻟﻜﻦ ﹾ‬
‫ﺇﻥ ﱂ ﹸﻳﺴﻨﺪ ﹸ‬
‫ﺟﻤﻊ ﲨﻴﻊ ﻣﺎ ﻟﻪ ﻋﻼﻗﺔ ﺑﺎﻟﺬﺑﺎﺏ ﻣﻦ ﺃﻛﺜﺮ‬
‫ﹶ‬ ‫ﻼ‪ -‬ﻳﺴﺘﻠﺰﻡ‬ ‫ﻓﺈﻥ ﺧﻠﻖ ﺃﺻﻐﺮ ﳾﺀ ﻋﻨﺪﺋﺬ ‪-‬ﻛﺎﻟﺬﺑﺎﺏ ﻣﺜ ﹰ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﻌﺎﱂ‪ ،‬ﺟﻤ ﹶﻌﻪ ﺑﻤﻴﺰﺍﻥ ﺧﺎﺹ ﻭﺩﻗﻴﻖ ﺟﺪ ﹰﺍ‪ ،‬ﺃﻱ ﲨﻊ ﻛﻞ ﺫﻟﻚ ﰲ ﺟﺴﻢ ﺍﻟﺬﺑﺎﺏ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ‬
‫ﹴ‬ ‫ﺃﻥ ﺗﻜﻮﻥ ﱡ ﹴ‬
‫ﻛﻞ ﺫﺭﺓ ﻋﺎﻣﻠﺔ ﰲ ﺟﺴﻢ ﺍﻟﺬﺑﺎﺏ ﻋﺎﻟﻤ ﹰﺔ ﲤﺎﻡ ﺍﻟﻌﻠﻢ ﹼ‬
‫ﺑﺴﺮ ﺧﻠﻖ ﺍﻟﺬﺑﺎﺏ ﻭﺣﻜﻤﺔ ﻭﺟﻮﺩﻩ‪،‬‬
‫ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻘﻨ ﹰﺔ ﻟﺮﻭﻋﺔ ﺍﻟﺼﻨﻌﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺑﺪﻗﺎﺋﻘﻬﺎ ﻭﺗﻔﺎﺻﻴﻠﻬﺎ ﻛﺎﻓﺔ‪.‬‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﺃﻭ ﺍﻟﻄﺒﻴﻌﻴﺔ ﻻ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﲣﻠﻖ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺍﻟﻌﺪﻡ ﻣﻄﻠﻘ ﹰﺎ ﻛﲈ‬
‫ﹸ‬ ‫ﻭﳌﺎ ﻛﺎﻧﺖ‬
‫ﻫﻮ ﺑﺪﻫﻲ ﻭﻣﺘﻔﻖ ﻋﻠﻴﻪ ﻋﻨﺪ ﺃﺭﺑﺎﺏ ﺍﻟﻌﻘﻮﻝ؛ ﻟﺬﺍ ﻓﺈﻥ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺣﺘﻰ ﻟﻮ ﺗﻤﻜﹼﻨﺖ ﻣﻦ‬
‫‪٣٣٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺍﻹﳚﺎﺩ ﻓﺈﳖﺎ ﻻ ﺗﺘﻤﻜﻦ ﻣﻦ ﺫﻟﻚ ﹼﺇﻻ ﺑﺎﳉﻤﻊ‪ .‬ﻓﲈ ﺩﺍﻣﺖ ﺳﺘﻘﻮﻡ ﺑﺎﳉﻤﻊ‪ ،‬ﻭﺇﻥ ﺍﻟﻜﺎﺋﻦ ﺍﳊﻲ ‪-‬ﺃﻳ ﹰﺎ‬
‫ﻛﺎﻥ‪ -‬ﻳﻨﻄﻮﻱ ﻋﲆ ﺃﻏﻠﺐ ﻧﲈﺫﺝ ﻣﺎ ﰲ ﺍﻟﻌﺎﱂ ﻣﻦ ﻋﻨﺎﴏ ﻭﺃﻧﻮﺍﻉ‪ ،‬ﻭﻛﺄﻧﻪ ﺧﻼﺻ ﹸﺔ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺃﻭ‬
‫ﺑﺬﺭﺗﹸﻬﺎ‪ ،‬ﻓﻼﺑﺪ ﺇﺫﻥ ﻣﻦ ﲨﻊ ﺫﺭﺍﺕ ﺍﻟﺒﺬﺭﺓ ﻣﻦ ﺷﺠﺮﺓ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﲨﻊ ﻋﻨﺎﴏ ﺍﻟﻜﺎﺋﻦ ﺍﳊﻲ ﻭﺫﺭﺍﺗﻪ‬
‫ﻣﻦ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﺃﲨﻊ‪ ،‬ﻭﺫﻟﻚ ﺑﻌﺪ ﺗﺼﻔﻴﺘﻬﺎ ﻭﺗﻨﻈﻴﻤﻬﺎ ﻭﺗﻘﺪﻳﺮﻫﺎ ﺑﺪﻗﺔ ﻭﺇﺗﻘﺎﻥ ﺣﺴﺐ ﻣﻮﺍﺯﻳ ﹶﻦ‬
‫ﹴ‬
‫ﻣﺼﺎﻑ ﺣﺴﺎﺳﺔ ﻭﺩﻗﻴﻘﺔ ﺟﺪ ﹰﺍ‪ ..‬ﻭﻟﻜﻮﻥ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺟﺎﻫﻠ ﹰﺔ ﻭﺟﺎﻣﺪﺓﹰ‪،‬‬ ‫ﺧﺎﺻﺔ ﻭﻭﻓﻖ‬
‫ﻓﻼ ﻋﻠﻢ ﳍﺎ ﻣﻄﻠﻘ ﹰﺎ ﻛﻲ ﺗﻘﺪﹼ ﺭ ﺧﻄﺔ‪ ،‬ﻭﺗﻨ ﹼﻈﻢ ﻣﻨﻬﺎﺟ ﹰﺎ‪ ،‬ﻭﺗﻨﺴﻖ ﻓﻬﺮﺳ ﹰﺎ‪ ،‬ﻭﻛﻲ ﺗﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺬﺭﺍﺕ‬
‫ﻭﻓﻖ ﻗﻮﺍﻟﺐ ﻣﻌﻨﻮﻳﺔ‪ ،‬ﻣﺼﻬﺮﺓ ﺇﻳﺎﻫﺎ ﰲ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻟﺐ ﻟﺘﻤﻨﻌﻬﺎ ﻣﻦ ﺍﻟﺘﻔﺮﻕ ﻭﺍﻟﺘﺸﺘﺖ ﻭﺍﺧﺘﻼﻝ‬
‫ﺷﻜﻞ ﱢ‬
‫ﻛﻞ ﳾﺀ ﻭﻫﻴﺌﺘﻪ ﺿﻤﻦ ﺃﻧﲈﻁ ﻻ ﺗﹸﺤﺪ‪ ..‬ﻟﺬﺍ ﻓﺈﻥ ﺇﻋﻄﺎﺀ ﺷﻜﻞ‬ ‫ﺍﻟﻨﻈﺎﻡ‪ .‬ﺑﻴﻨﲈ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﹸ‬
‫ﻣﻌﲔ ﻭﺍﺣﺪ ﻣﻦ ﺑﲔ ﺗﻠﻚ ﺍﻷﺷﻜﺎﻝ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ‪ ،‬ﻭﺗﻨﻈﻴﻢ ﺫﻟﻚ ﺍﻟﴚﺀ ﺑﻤﻘﺪﺍﺭ ﻣﻌﲔ ﺿﻤﻦ‬
‫ﺫﺭﺍﺕ ﺍﻟﻌﻨﺎﴏ ﺍﳉﺎﺭﻳﺔ ﻛﺎﻟﺴﻴﻞ ﻭﺑﺎﻧﺘﻈﺎﻡ ﻛﺎﻣﻞ‪ .‬ﺛﻢ‬
‫ﹸ‬ ‫ﺗﻠﻚ ﺍﳌﻘﺎﺩﻳﺮ ﻏﲑ ﺍﳌﻌﺪﻭﺩﺓ‪ ،‬ﺩﻭﻥ ﺃﻥ ﺗﺘﺒﻌﺜﺮ‬
‫ﺑﻨﺎﺅﻫﺎ ﻭﻋﲈﺭﲥﺎ ﺑﻌﻀﻬﺎ ﻓﻮﻕ ﺑﻌﺾ ﺑﻼ ﻗﻮﺍﻟﺐ ﺧﺎﺻﺔ ﻭﺑﻼ ﺗﻌﻴﲔ ﺍﳌﻘﺎﺩﻳﺮ‪ ،‬ﺛﻢ ﺇﻋﻄﺎﺀ ﺍﻟﻜﺎﺋﻦ‬
‫ﺧﺎﺭﺝ ﻋﻦ ﺣﺪﻭﺩ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﺑﻞ ﺧﺎﺭﺝ‬ ‫ﹲ‬ ‫ﺍﳊﻲ ﻭﺟﻮﺩ ﹰﺍ ﻣﻨﺘﻈﻤ ﹰﺎ ﻣﻨﺴﻘ ﹰﺎ‪ ..‬ﻛﻞ ﻫﺬﺍ ﹲ‬
‫ﺃﻣﺮ ﻭﺍﺿﺢ ﺃﻧﻪ‬
‫ﻋﻦ ﺣﺪﻭﺩ ﺍﻟﻌﻘﻞ ﻭﺍﻻﺣﺘﲈﻝ! ﻓﺎﻟﺬﻱ ﱂ ﻳﻔﻘﺪ ﺑﺼﲑﺗﻪ ﻳﺮ￯ ﺫﻟﻚ ﺑﺠﻼﺀ! ﻧﻌﻢ‪ ،‬ﻭﺗﻮﺿﻴﺤ ﹰﺎ ﳍﺬﻩ‬
‫ﺍﳊﻘﻴﻘﺔ ﻓﻘﺪ ﺟﺎﺀ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪1 0 / . - , + * ) ( ﴿ :‬‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﻛﺎﻓﺔ ﻻ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﲡﻤﻊ ﻭﺗﻨﺴﻖ‬
‫ﹸ‬ ‫‪) ﴾3 2‬ﺍﳊﺞ‪ .(٧٣ :‬ﺃﻱ ﺇﺫﺍ ﺍﺟﺘﻤﻌﺖ‬
‫ﺟﺴﻢ ﺫﺑﺎﺑﺔ ﻭﺍﺣﺪﺓ ﻭﺃﺟﻬﺰﲥﺎ ﻭﻓﻖ ﻣﻮﺍﺯﻳﻦ ﺩﻗﻴﻘﺔ ﺧﺎﺻﺔ ﺣﺘﻰ ﻟﻮ ﺃﻭﺗﻴﺖ ﺗﻠﻚ ﺍﻷﺳﺒﺎﺏ ﺇﺭﺍﺩ ﹰﺓ‬
‫ﻭﺍﺧﺘﻴﺎﺭ ﹰﺍ‪ ،‬ﺑﻞ ﺣﺘﻰ ﻟﻮ ﲤﻜﻨﺖ ﻣﻦ ﺗﻜﻮﻳﻦ ﺟﺴﻢ ﺫﺑﺎﺏ ﻭﲨﻌﻪ ﻓﺈﳖﺎ ﻻ ﺗﺴﺘﻄﻴﻊ ﺇﺑﻘﺎﺀﻩ ﻭﺇﺩﺍﻣﺘﻪ ﻋﲆ‬
‫ﻣﻘﺪﺍﺭﻩ ﺍﳌﻌﲔ ﻟﻪ‪ ،‬ﺑﻞ ﺣﺘﻰ ﻟﻮ ﲤﻜﻨﺖ ﻣﻦ ﺇﺑﻘﺎﺋﻪ ﺑﺎﳌﻘﺪﺍﺭ ﺍﳌﻌﲔ ﻓﻠﻦ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﲢﺮﻙ ﺑﺎﻧﺘﻈﺎﻡ ﺗﻠﻚ‬
‫ﺃﻥ ﺍﻷﺳﺒﺎﺏ ﻟﻦ‬‫ﺍﻟﺬﺭﺍﺕ ﺍﻟﺘﻲ ﺗﺘﺠﺪﺩ ﺩﻭﻣ ﹰﺎ ﻭﺗﺮﺩ ﺇﱃ ﺫﻟﻚ ﺍﻟﻮﺟﻮﺩ ﻟﺘﺴﻌﻰ ﻓﻴﻪ؛ ﻟﺬﺍ ﻓﻤﻦ ﺍﻟﺒﺪﺍﻫﺔ ﱠ‬
‫ﺗﻜﻮﻥ ﻣﺎﻟﻜ ﹰﺔ ﳍﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻭﻟﻦ ﺗﻜﻮﻥ ﺻﺎﺣﺒﺘﹶﻬﺎ ﻣﻄﻠﻘ ﹰﺎ‪ .‬ﺇﻧﲈ ﺻﺎﺣ ﹸﺒﻬﺎ ﺍﳊﻘﻴﻘﻲ ﻫﻮ ﹸ‬
‫ﻏﻴﺮ ﺍﻷﺳﺒﺎﺏ‪..‬‬
‫ﺇﻥ ﳍﺎ ﻣﺎﻟﻜ ﹰﺎ ﻭﺻﺎﺣﺒ ﹰﺎ ﺣﻘﻴﻘﻴ ﹰﺎ ﺑﺤﻴﺚ ﺇﻥ ﺇﺣﻴﺎﺀ ﻣﺎ ﻋﲆ ﺍﻷﺭﺽ ﻣﻦ ﻛﺎﺋﻨﺎﺕ ﹲ‬
‫ﺳﻬﻞ ﻋﻠﻴﻪ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻭﻫﲔ ﻛﺴﻬﻮﻟﺔ ﺇﳚﺎﺩ ﺯﻫﺮﺓ ﻭﺍﺣﺪﺓ‪ ..‬ﻛﲈ‬
‫ﹲ‬ ‫ﻭﻳﺴﲑ‪ ،‬ﻛﺈﺣﻴﺎﺀ ﺫﺑﺎﺑﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻭﺇﻳﺠﺎ ﹸﺩ ﺍﻟﺮﺑﻴﻊ ﻋﻨﺪﻩ ﹲ‬
‫ﺳﻬﻞ‬
‫ﺗﺒﻴﻨﻪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾ã â á à ß Þ Ý Ü﴿ :‬ﻟﻘﲈﻥ‪ (٢٨ :‬ﺫﻟﻚ ﻷﻧﻪ‬
‫ﻏﲑ ﳏﺘﺎﺝ ﺇﱃ ﺍﳉﻤﻊ‪ ،‬ﺣﻴﺚ ﺇﻧﻪ ﻣﺎﻟﻚ ﻷﻣﺮ ﴿ ‪ .. ﴾² ±‬ﻭﻷﻧﻪ ﳜﻠﻖ ﻣﻦ ﺍﻟﻌﺪﻡ ﰲ ﻛﻞ‬
‫ﹺ‬
‫ﻭﺻﻔﺎﲥﺎ ﻭﺃﺷﻜﺎ ﹶﻟﻬﺎ‪ ،‬ﳑﺎ ﺳﻮ￯ ﻋﻨﺎﴏﻫﺎ‪ ..‬ﻭﻷﻥ ﺧﻄﺔ ﻛﻞ ﳾﺀ‬ ‫ﹶ‬
‫ﺃﺣﻮﺍﻝ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻟﺮﺑﻴﻊ‬ ‫ﺭﺑﻴﻊ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٤٠‬‬
‫ﻭﻧﻤﻮﺫﺟﻪ ﻭﻓﻬﺮﺳﻪ ﻭﳐﻄﻄﻪ ﻣﺘﻌﻴ ﹲﻦ ﰲ ﻋﻠﻤﻪ ﺳﺒﺤﺎﻧﻪ‪ ..‬ﻭﻷ ﱠﻥ ﲨﻴﻊ ﺍﻟﺬﺭﺍﺕ ﻻ ﺗﺘﺤﺮﻙ ﹼﺇﻻ ﺿﻤﻦ‬
‫ﹶ‬
‫ﹺ‬
‫ﻭﻳﻮﺟﺪﻩ ﺇﻳﺠﺎﺩ ﹰﺍ ﺑﻠﻤﺢ ﺍﻟﺒﴫ ﻭﰲ ﻣﻨﺘﻬﻰ ﺍﻟ ﹸﻴﴪ‪ ،‬ﻭﻟﻦ‬ ‫ﺩﺍﺋﺮﺓ ﻋﻠﻤﻪ ﻭﻗﺪﺭﺗﻪ؛ ﻟﺬﺍ ﻓﺈﻧﻪ ﳜﻠﻖ ﻛﻞ ﳾﺀ‬
‫ﻋﻤﺎ ﹸﺃﻧﻴﻂ ﺑﻪ ﰲ ﺣﺮﻛﺘﻪ ﻭﻟﻮ ﺑﻤﻘﺪﺍﺭ ﺫﺭﺓ‪ .‬ﻓﺘﻐﺪﻭ ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﻴﺎﺭﺓ ﺟﻴﺸ ﹰﺎ ﻣﻨﻈﻤ ﹰﺎ ﻃﺎﺋﻌ ﹰﺎ‬
‫ﳛﻴﺪ ﳾ ﹲﺀ ﹼ‬
‫ﻟﻪ‪ ،‬ﻭﺗﺼﺒﺢ ﺍﻟﺬﺭﺍﺕ ﺟﻨﻮﺩ ﹰﺍ ﻣﻄﻴﻌﲔ ﻷﻣﺮﻩ‪ ،‬ﻭﺣﻴﺚ ﺇﻥ ﺍﳉﻤﻴﻊ ﻳﺴﲑﻭﻥ ﻋﲆ ﻭﻓﻖ ﺗﻠﻚ ﺍﻟﻘﺪﺭﺓ‬
‫ﺍﻷﺯﻟﻴﺔ ﻭﻳﺘﺤﺮﻛﻮﻥ ﻭﻓﻖ ﺩﺳﺎﺗﲑ ﺫﻟﻚ ﺍﻟﻌﻠﻢ ﺍﻷﺯﱄ؛ ﻟﺬﺍ ﻓﺈﻥ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺗﺄﰐ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺣﺴﺐ‬
‫ﺗﻠﻚ ﺍﻟﻘﺪﺭﺓ‪ ،‬ﻓﻼ ﺗﺼ ﹸﻐﺮ ﺗﻠﻚ ﺍﻵﺛﺎﺭ ﺑﻨﻈﺮ ﺍﻻﺳﺘﺼﻐﺎﺭ‪ ،‬ﻭﻻ ﺗﻜﻮﻥ ﻣﻬﻤﻠﺔ ﺑﻌﺪﻡ ﺍﻻﻫﺘﲈﻡ ﲠﺎ؛‬
‫ﺇﺫ ﺍﻟﺬﺑﺎﺑ ﹸﺔ ﺍﳌﻨﺘﺴﺒﺔ ﺇﱃ ﺗﻠﻚ ﺍﻟﻘﺪﺭﺓ ﲥﻠﻚ ﻧﻤﺮﻭﺩ ﹰﺍ‪ ،‬ﻭﺍﻟﻨﻤﻠﺔ ﺗﹸﺪ ﱢﻣ ﹸﺮ ﻗﴫ ﻓﺮﻋﻮﻥ‪ ،‬ﻭﺑﺬﺭ ﹸﺓ ﺍﻟﺼﻨﻮﺑﺮ‬
‫ﺍﳌﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺼﻐﺮ ﲢﻤﻞ ﻋﲆ ﺃﻛﺘﺎﻓﻬﺎ ﹶ‬
‫ﺛﻘﻞ ﺷﺠﺮﺓ ﺍﻟﺼﻨﻮﺑﺮ ﺍﻟﻀﺨﻤﺔ ﻛﺎﳉﺒﻞ‪ .‬ﻓﻜﲈ ﺃﻧﻨﺎ ﺃﺛﺒﺘﻨﺎ ﻫﺬﻩ‬
‫ﺇﻥ ﺍﳉﻨﺪﻱ ﺍﳌﻨﺘﺴﺐ ﺇﱃ ﺍﻟﺴﻠﻄﺎﻥ ﺑﺎﳉﻨﺪﻳﺔ ﻳﻤﻜﻨﻪ‬ ‫ﺍﳊﻘﻴﻘﺔ ﰲ ﺭﺳﺎﺋﻞ ﻛﺜﲑﺓ ﻓﺈﻧﻨﺎ ﻧﻘﻮﻝ ﻫﻨﺎ ﻛﺬﻟﻚ‪ :‬ﱠ‬
‫ﻛﺄﻥ ﻳﺄﴎ ﻣﺜ ﹰ‬
‫ﻼ ﻗﺎﺋﺪ ﹰﺍ ﻋﻈﻴﻤ ﹰﺎ ﻟﻠﻌﺪﻭ ﺑﺎﻧﺘﺴﺎﺑﻪ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ‬ ‫ﺃﻥ ﻳﻘﻮﻡ ﺑﺄﻋﲈﻝ ﺗﻔﻮﻕ ﻃﺎﻗﺘﻪ ﺃﻟﻒ ﻣﺮﺓ‪ ،‬ﹾ‬
‫ﻛﻞ ﳾﺀ ﺑﺎﻧﺘﺴﺎﺑﻪ ﺇﱃ ﺗﻠﻚ ﺍﻟﻘﺪﺭﺓ ﺍﻷﺯﻟﻴﺔ ﻳﻜﻮﻥ ﻣﺼﺪﺭ ﹰﺍ ﳌﻌﺠﺰﺍﺕ ﺍﻟﺼﻨﻌﺔ ﻭﺍﻹﺗﻘﺎﻥ ﺑﲈ ﺗﻔﻮﻕ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﻄﺒﻴﻌﻴﺔ ﺑﲈﺋﺔ ﺃﻟﻒ ﻣﺮﺓ‪.‬‬
‫ﹶ‬ ‫ﺗﻠﻚ‬
‫ﺍﳋﻼﺻﺔ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﺼﻨﻌﺔ ﺍﳌﺘﻘﻨﺔ ﺍﻟﺒﺪﻳﻌﺔ ﻟﻜﻞ ﳾﺀ‪ ،‬ﻭﺍﻟﺴﻬﻮﻟﺔ ﺍﳌﻄﻠﻘﺔ ﰲ ﺇﳚﺎﺩﻩ‪ ،‬ﺗﻈﻬﺮﺍﻥ‬
‫ﻣﻌ ﹰﺎ ﺃﻥ ﺫﻟﻚ ﺍﻟﴚﺀ ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻘﺪﻳﺮ ﺍﻷﺯﱄ ﺫﻱ ﺍﻟﻌﻠﻢ ﺍﳌﺤﻴﻂ‪ ،‬ﹼ‬
‫ﻭﺇﻻ ﻓﻬﻮ ﳏﺎﻝ ﰲ ﻣﺎﺋﺔ ﳏﺎﻝ ﻭﺭﻭﺩ‬
‫ﻼ ﰲ ﺩﺍﺋﺮﺓ‬ ‫ﹴ‬
‫‪-‬ﻋﻨﺪﺋﺬ‪ -‬ﺧﺎﺭﺟ ﹰﺎ ﻋﻦ ﺩﺍﺋﺮﺓ ﺍﻹﻣﻜﺎﻥ ﻭﺩﺍﺧ ﹰ‬ ‫ﺫﻟﻚ ﺍﻟﴚﺀ ﺇﱃ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺑﻞ ﻳﻜﻮﻥ‬
‫ﺍﻻﻣﺘﻨﺎﻉ‪ ،‬ﺑﻞ ﺧﺎﺭﺟ ﹰﺎ ﻣﻦ ﺻﻮﺭﺓ ﺍﳌﻤﻜﻦ ﺇﱃ ﺻﻮﺭﺓ ﺍﳌﻤﺘﻨﻊ ﻭﻣﺎﻫﻴﺔ ﺍﳌﻤﺘﻨﻊ‪ ،‬ﺑﻞ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺮﺩ‬
‫‪-‬ﻋﻨﺪﺋﺬ‪ -‬ﳾﺀ ﻣﻬﲈ ﻛﺎﻥ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻣﻄﻠﻘ ﹰﺎ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﱪﻫﺎﻥ ﻭﻫﻮ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻘﻮﺓ ﻭﺍﻟﺪﻗﺔ‪ ،‬ﻭﻣﻨﺘﻬﻰ ﺍﻟﻌﻤﻖ ﻭﺍﻟﻮﺿﻮﺡ ﻗﺪ‬
‫ﺃﺳﻜﺖ ﻧﻔﴘ ﺍﻟﺘﻲ ﺃﺻﺒﺤﺖ ﺗﻠﻤﻴﺬ ﹰﺓ ﻣﺆﻗﺘﺔ ﻟﻠﺸﻴﻄﺎﻥ‪ ،‬ﻭﻭﻛﻴﻠﺔ ﻷﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ‪ ،‬ﺣﺘﻰ‬
‫ﺁﻣﻨﺖ ‪-‬ﻭﷲ ﺍﳊﻤﺪ‪ -‬ﺇﻳﻤﺎﻧ ﹰﺎ ﺭﺍﺳﺨ ﹰﺎ‪ ،‬ﻭﻗﺎﻟﺖ‪:‬‬
‫ﺭﺏ ﺧﺎﻟﻖ ﻳﻌﻠﻢ ﻭﻳﺴﻤﻊ ﹼ‬
‫ﺃﺩﻕ ﺧﻮﺍﻃﺮ ﻗﻠﺒﻲ ﻭﺃﺧﻔﻰ ﺭﺟﺎﺋﻲ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﱄ ﹲ‬
‫ﻭﺩﻋﺎﺋﻲ‪ .‬ﻭﻳﻜﻮﻥ ﺫﺍ ﻗﺪﺭﺓ ﻣﻄﻠﻘﺔ ﻓﻴﺴﻌﻒ ﺃﺧﻔﻰ ﺣﺎﺟﺎﺕ ﺭﻭﺣﻲ ﻭﻳﺴﺘﺒﺪﻝ ﻛﺬﻟﻚ ﲠﺬﻩ ﺍﻟﺪﻧﻴﺎ‬
‫ﺍﻟﻀﺨﻤﺔ ﺩﻧﻴﺎ ﺃﺧﺮ￯ ﻏﲑﻫﺎ ﻟﻴﺴﻌﺪﲏ ﺳﻌﺎﺩﺓ ﺃﺑﺪﻳﺔ ﻓﻴﻘﻴﻢ ﺍﻵﺧﺮﺓ ﺑﻌﺪﻣﺎ ﻳﺮﻓﻊ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻛﲈ‬
‫ﻳﺮﺻﻊ ﻭﺟﻪ ﺍﻟﺴﲈﺀ ﺑﻌﲔ ﺍﻟﺸﻤﺲ‬ ‫ﺃﻧﻪ ﳜﻠﻖ ﺍﻟﺬﺑﺎﺏ ﻓﺈﻧﻪ ﹺ‬
‫ﻳﻮﺟﺪ ﺍﻟﺴﲈﻭﺍﺕ ﺇﻳﺠﺎﺩ ﹰﺍ ﺃﻳﻀ ﹰﺎ‪ .‬ﻭﻛﲈ ﺃﻧﻪ ﹼ‬
‫‪٣٤١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻓﺈﻧﻪ ﳚﻌﻞ ﻣﻦ ﺍﻟﺬﺭﺓ ﺗﺮﺻﻴﻌ ﹰﺎ ﰲ ﺑﺆﺑﺆ ﻋﻴﻨﻲ‪ .‬ﹼ‬
‫ﻭﺇﻻ ﻓﺈﻥ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳜﻠﻖ ﺫﺑﺎﺑ ﹰﺎ ﻻ ﻳﻤﻜﻨﻪ ﺃﻥ‬
‫ﻳﺘﺪﺧﻞ ﰲ ﺧﻮﺍﻃﺮ ﻗﻠﺒﻲ‪ ،‬ﻭﻟﻦ ﻳﺴﻤﻊ ﺗﴬﻉ ﺭﻭﺣﻲ‪ .‬ﻭﺇﻥ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﳜﻠﻖ ﺍﻟﺴﲈﻭﺍﺕ ﻻ‬
‫ﻳﻤﻜﻨﻪ ﺃﻥ ﳞﺒﻨﻲ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ؛ ﻟﺬﺍ ﻓﺈﻥ ﺭﰊ ﺇﻧﲈ ﻫﻮ ﺍﻟﺬﻱ ﻳﺴﻤﻊ ‪-‬ﺑﻞ ﻳﺼﻠﺢ‪ -‬ﺧﻮﺍﻃﺮ ﻗﻠﺒﻲ‪،‬‬
‫ﻓﻤﺜﻠﲈ ﺃﻧﻪ ﻳﻤﻸ ﺟﻮ ﺍﻟﺴﲈﺀ ﺑﺎﻟﻐﻴﻮﻡ ﻭﻳﻔﺮﻏﻬﺎ ﻣﻨﻪ ﺧﻼﻝ ﺳﺎﻋﺔ ﻓﺈﻧﻪ ﺳﻴﺒﺪﹼ ﻝ ﺍﻵﺧﺮﺓ ﲠﺬﻩ ﺍﻟﺪﻧﻴﺎ‬
‫ﻼ‪ :‬ﻫﻴﺎ ﺃﺩﺧﻞ!‬‫ﻭﻳﻌﻤﺮ ﺍﳉﻨﺔ ﻭﻳﻔﺘﺢ ﺃﺑﻮﺍﲠﺎ ﱄ ﻗﺎﺋ ﹰ‬
‫ﹼ‬
‫ﻓﻴﺎ ﺇﺧﻮﰐ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﻳﺎ ﹶﻣﻦ ﴏﻓﺘﻢ ﺟﺰﺀ ﹰﺍ ﻣﻦ ﻋﻤﺮﻛﻢ ﺑﺴﻮﺀ ﺣﻆ ﺍﻟﻨﻔﺲ ﻭﺷﻘﺎﺋﻬﺎ ‪-‬ﻣﺜﻞ‬
‫ﻧﻔﴘ‪ -‬ﰲ ﻣﻐﺎﻟﻄﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻷﺟﻨﺒﻴﺔ ﻭﺍﻟﻔﻠﺴﻔﺔ ﺍﳌﻈﻠﻤﺔ‪ ..‬ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺬﻱ ﻳﺮﺩﺩﻩ ﺍﻟﻘﺮﺁﻥ ﺩﻭﻣ ﹰﺎ ﻣﻦ‬
‫»ﻻ ﺇﻟﻪ ﹼﺇﻻ ﻫﻮ« ﺫﻟﻚ ﺍﻷﻣﺮ ﺍﻟﻘﺪﳼ‪ ،‬ﺭﻛﻦ ﺇﻳﲈﲏ ﻻ ﻳﺘﺰﻟﺰﻝ ﻭﻻ ﻳﺘﺼﺪﻉ ﻭﻻ ﻳﺘﻐﲑ ﺃﺑﺪ ﹰﺍ!! ﻓﲈ ﺃﻗﻮﺍﻩ‬
‫ﻭﻣﺎ ﺃﺻﻮ ﹶﺑﻪ! ﺣﻴﺚ ﻳﺒﺪﺩ ﲨﻴﻊ ﺍﻟﻈﻠﲈﺕ ﻭﻳﻀﻤﺪ ﺍﳉﺮﺍﺣﺎﺕ ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫ﻫﺬﺍ ﻭﺇﻥ ﺩﺭﺝ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺍﳌﻄﻮﻟﺔ ﺿﻤﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻷﻣﻞ ﻟﺸﻴﺨﻮﺧﺘﻲ‪ ،‬ﱂ ﻳﻜﻦ‬
‫ﺑﺎﺧﺘﻴﺎﺭﻱ‪ ،‬ﺑﻞ ﱂ ﺃﻛﻦ ﺃﺭﻏﺐ ﺩﺭﺟﻬﺎ ﻫﻨﺎ‪ ،‬ﺗﺤﺎﺷﻴ ﹰﺎ ﻣﻦ ﺍﳌﻠﻞ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﻲ ﺃﺳﺘﻄﻴﻊ ﺃﻥ ﺃﻗﻮﻝ ﻗﺪ ﹸﻛﺘﹼﺒﺘﻬﺎ‬
‫ﹺ‬
‫ﻋﻠﻲ‪ ..‬ﻭﻋﲆ ﻛﻞ‪ ..‬ﻟﻨﺮﺟﻊ ﺇﱃ ﺍﳌﻮﺿﻮﻉ ﺍﻟﺬﻱ ﻧﺤﻦ ﺑﺼﺪﺩﻩ‪:‬‬ ‫ﻭ ﹸﺃﻣﻠ ﹶﻴ ﹾﺖ ﱠ‬
‫ﻧﻌﻢ‪ ،‬ﻫﻜﺬﺍ ﺟﺎﺀﲏ ﺍﻟﻨﻔﻮﺭ ﻣﻦ ﺗﻠﻚ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﻟﺒﻬﻴﺠﺔ ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺍﻟﺘﻲ ﻇﺎﻫﺮﻫﺎ‬
‫ﺍﻟﻠﺬﺓ‪ ،‬ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺄﻣﻞ ﻭﺍﻟﻨﻈﺮ ﰲ ﺷﻌﲑﺍﺕ ﺑﻴﻀﺎﺀ ﻟﺮﺃﳼ ﻭﳊﻴﺘﻲ‪ ،‬ﻭﻣﻦ ﻋﺪﻡ ﺍﻟﻮﻓﺎﺀ ﺍﻟﺬﻱ ﺑﺪﺭ‬
‫ﺍﻟﻨﻔﺲ ﺑﺎﻟﺒﺤﺚ ﻭﺍﻟﺘﺤﺮﻱ ﻋﻦ ﺃﺫﻭﺍﻕ ﻣﻌﻨﻮﻳﺔ ﺑﺪ ﹰ‬
‫ﻻ‬ ‫ﹸ‬ ‫ﻣﻦ ﺍﻟﺼﺪﻳﻖ ﺍﻟﻮﰲ ﺍﳌﺨﻠﺺ‪ ..‬ﺣﺘﻰ ﺑﺪﺃﺕ‬
‫ﺍﻓﺘﺘﻨﺖ ﺑﻪ ﻣﻦ ﺃﺫﻭﺍﻕ‪ ،‬ﻓﻄﻠﺒﺖ ﻧﻮﺭ ﹰﺍ ﻭﺳﻠﻮﺍﻧ ﹰﺎ ﰲ ﻫﺬﻩ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺍﻟﺘﻲ ﺗﺒﺪﻭ ﺛﻘﻴﻠﺔ ﻭﻣﺰﻋﺠﺔ‬
‫ﹾ‬ ‫ﻋﲈ‬
‫ﻭ ﹶﻣ ﹺﻘﻴﺘ ﹰﺔ ﰲ ﻧﻈﺮ ﺍﻟﻐﺎﻓﻠﲔ‪ .‬ﻓﻠﻠﻪ ﺍﳊﻤﺪ ﻭﺍﻟﻤﻨﹼﺔ ﻭﺃﻟﻒ ﺷﻜﺮ ﻭﺷﻜﺮ ﻟﻪ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻭﻓﻘﻨﻲ ﻟﻮﺟﺪﺍﻥ‬
‫ﺗﻠﻚ ﺍﻷﺫﻭﺍﻕ ﺍﻹﻳﲈﻧﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ ﰲ »ﻻ ﺇﻟﻪ ﹼﺇﻻ ﻫﻮ« ﻭﰲ ﻧﻮﺭ ﺍﻟﺘﻮﺣﻴﺪ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻷﺫﻭﺍﻕ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﻟﺘﻲ ﻻ ﺣﻘﻴﻘﺔ ﳍﺎ ﻭﻻ ﻟﺬﺓ ﻓﻴﻬﺎ‪ ،‬ﺑﻞ ﻻ ﺧﲑ ﰲ ﻋﻘﺒﺎﻫﺎ‪ .‬ﻭﻟﻪ ﺍﳊﻤﺪ ﺃﻥ ﻭﻓﻘﻨﻲ‬
‫ﻛﺬﻟﻚ ﻷﺟﺪ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺧﻔﻴﻔﺔ ﺍﻟﻈﻞ ﺃﺗﻨﻌﻢ ﺑﺪﻓﺌﻬﺎ ﻭﻧﻮﺭﻫﺎ ﺑﺨﻼﻑ ﻣﺎ ﻳﺮﺍﻩ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﻐﻔﻠﺔ ﻣﻦ‬
‫ﺛﻘﻞ ﻭﺑﺮﻭﺩﺓ‪.‬‬
‫ﻧﻌﻢ ﻳﺎ ﺇﺧﻮﰐ! ﻓﲈ ﺩﻣﺘﻢ ﲤﻠﻜﻮﻥ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﻣﺎ ﺩﺍﻣﺖ ﻟﺪﻳﻜﻢ ﺍﻟﺼﻠﻮﺍﺕ ﻭﺍﻟﺪﻋﺎﺀ ﺍﻟﻠﺬﺍﻥ‬
‫ﻳﻨﻮﺭﺍﻥ ﺍﻹﻳﲈﻥ‪ ،‬ﺑﻞ ﻳﻨﻤﻴﺎﻧﻪ ﻭﻳﺼﻘﻼﻧﻪ‪ ..‬ﻓﺈﻧﻜﻢ ﺗﺴﺘﻄﻴﻌﻮﻥ ﺇﺫﻥ ﺃﻥ ﺗﻨﻈﺮﻭﺍ ﺇﱃ ﺷﻴﺨﻮﺧﺘﻜﻢ ﻛﺄﳖﺎ‬
‫ﺷﺒﺎﺏ ﺩﺍﺋﻢ‪ ،‬ﺑﲈ ﺗﻜﺴﺒﻮﻥ ﲠﺎ ﺷﺒﺎﺑ ﹰﺎ ﰲ ﺩﺍﺭ ﺍﳋﻠﻮﺩ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺍﻟﺒﺎﺭﺩﺓ ﺣﻘ ﹰﺎ‪ ،‬ﻭﺍﻟﺜﻘﻴﻠ ﹶﺔ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٤٢‬‬
‫ﺟﺪ ﹰﺍ‪ ،‬ﻭﺍﻟﻘﺒﻴﺤﺔ‪ ،‬ﺑﻞ ﺍﳌﻈﻠﻤﺔ ﻭﺍﳌﺆﳌﺔ ﺗﻤﺎﻣ ﹰﺎ ﻟﻴﺴﺖ ﹼﺇﻻ ﺷﻴﺨﻮﺧ ﹶﺔ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﺑﻞ ﺭﺑﲈ ﻋﻬﺪ‬
‫ﺷﺒﺎﲠﻢ ﻛﺬﻟﻚ‪ ..‬ﻓﻠﻴﺒﻜﻮﺍ‪ ..‬ﻭﻟﻴﻨﺘﺤﺒﻮﺍ‪ ..‬ﻭﻟﻴﻘﻮﻟﻮﺍ‪ :‬ﻭﺍ ﺃﺳﻔﺎﻩ‪ ..‬ﻭﺍ ﺣﴪﺗﺎﻩ!!‬
‫ﺃﻣﺎ ﺃﻧﺘﻢ ﺃﳞﺎ ﺍﻟﺸﻴﻮﺥ ﺍﳌﺆﻣﻨﻮﻥ ﺍﳌﻮﻗﺮﻭﻥ ﻓﻌﻠﻴﻜﻢ ﺃﻥ ﺗﺸﻜﺮﻭﺍ ﺭﺑﻜﻢ ﺑﻜﻞ ﻓﺮﺡ ﻭﴎﻭﺭ‬
‫ﻗﺎﺋﻠﲔ‪» :‬ﺍﳊﻤﺪ ﷲ ﻋﲆ ﻛﻞ ﺣﺎﻝ!«‪.‬‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﲏ ﻋﴩ‬

‫ﺑﻴﻨﲈ ﻛﻨﺖ ﻭﺣﻴﺪ ﹰﺍ ﺑﻼ ﻣﻌﲔ ﰲ »ﺑﺎﺭﻻ« ﺗﻠﻚ ﺍﻟﻨﺎﺣﻴﺔ ﺍﻟﺘﺎﺑﻌﺔ ﳌﺤﺎﻓﻈﺔ »ﺍﺳﺒﺎﺭﻃﺔ« ﺃﻋﺎﲏ‬
‫ﺍﻟﻤﻌﺬﺏ ﺍﳌﺴﻤﻰ ﺑﺎﻟﻨﻔﻲ‪ ،‬ﻣﻤﻨﻮﻋ ﹰﺎ ﻣﻦ ﺍﻻﺧﺘﻼﻁ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﺣﺘﻰ ﻣﻦ ﺍﳌﺮﺍﺳﻠﺔ ﻣﻊ ﱟ‬
‫ﺃﻱ‬ ‫ﹼ‬ ‫ﺍﻷﴎ‬
‫ﻛﺎﻥ‪ ،‬ﻓﻮﻕ ﻣﺎ ﻛﻨﺖ ﻓﻴﻪ ﻣﻦ ﺍﳌﺮﺽ ﻭﺍﻟﺸﻴﺨﻮﺧﺔ ﻭﺍﻟﻐﺮﺑﺔ‪ ..‬ﻓﺒﻴﻨﲈ ﻛﻨﺖ ﺍﺿﻄﺮﺏ ﻣﻦ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‬
‫ﻳﺸﻊ ﻣﻦ ﺍﻷﴎﺍﺭ ﺍﻟﻠﻄﻴﻔﺔ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻣﻦ ﻧﻜﺎﺗﻪ ﺍﻟﺪﻗﻴﻘﺔ‪،‬‬
‫ﻣﺴﻞ ﹼ‬ ‫ﻭﺃﻗﺎﳼ ﺍﳊﺰﻥ ﺍﳌﺮﻳﺮ ﺇﺫﺍ ﺑﻨﻮﺭ ﱟ‬
‫ﻓﻜﻨﺖ ﹶﺃﻋﻤﻞ ﺟﺎﻫﺪ ﹰﺍ ﺑﺬﻟﻚ ﺍﻟﻨﻮﺭ ﻟﺘﻨﺎﳼ‬
‫ﹸ‬ ‫ﻋﻠﻰ ﺑﺮﲪﺘﻪ ﺍﻟﻜﺎﻣﻠﺔ ﺍﻟﻮﺍﺳﻌﺔ‪،‬‬
‫ﻳﺘﻔﻀﻞ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﺑﻪ ﱠ‬
‫ﻣﺎ ﺃﻧﺎ ﻓﻴﻪ ﻣﻦ ﺍﳊﺎﻟﺔ ﺍﳌﺆﳌﺔ ﺍﳌﺤﺰﻧﺔ‪ ،‬ﺣﺘﻰ ﺍﺳﺘﻄﻌﺖ ﻧﺴﻴﺎﻥ ﺑﻠﺪﰐ ﻭﺃﺣﺒﺘﻲ ﻭﺃﻗﺎﺭﰊ‪ ..‬ﻭﻟﻜﻦ ‪-‬ﻳﺎ‬
‫ﺣﴪﺗﺎﻩ‪ -‬ﱂ ﺃﲤﻜﻦ ﻣﻦ ﻧﺴﻴﺎﻥ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﺃﺑﺪ ﹰﺍ ﻭﻫﻮ ﺍﺑﻦ ﺃﺧﻲ‪ ،‬ﺑﻞ ﺍﺑﻨﻲ ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﺗﻠﻤﻴﺬﻱ‬
‫ﺍﳌﺨﻠﺺ ﻭﺻﺪﻳﻘﻲ ﺍﻟﺸﺠﺎﻉ »ﻋﺒﺪ ﺍﻟﺮﲪﻦ« ﺗﻐﻤﺪﻩ ﺍﷲ ﺑﺮﲪﺘﻪ ﺍﻟﺬﻱ ﻓﺎﺭﻗﻨﻲ ﻗﺒﻞ ﺣﻮﺍﱄ ﺳﺒﻊ‬
‫ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻻ ﺃﻋﻠﻢ ﺣﺎ ﹶﻟﻪ ﻛﻲ ﺃﺭﺍﺳﻠﻪ ﻭﺃﲢﺪﺙ ﻣﻌﻪ ﻭﻧﺘﺸﺎﺭﻙ ﰲ ﺍﻵﻻﻡ‪ ،‬ﻭﻻ ﻫﻮ ﻳﻌﻠﻢ ﻣﻜﺎﲏ ﻛﻲ‬
‫ﻳﺴﻌﻰ ﳋﺪﻣﺘﻲ ﻭﺗﺴﻠﻴﺘﻲ‪ .‬ﻧﻌﻢ ﻟﻘﺪ ﻛﻨﺖ ﰲ ﺃﻣﺲ ﺍﳊﺎﺟﺔ ‪-‬ﻭﻻﺳ ﹼﻴﲈ ﰲ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻫﺬﻩ‪ -‬ﺇﱃ ﻣﻦ‬
‫ﻫﻮ ﻣﺜﻞ »ﻋﺒﺪﺍﻟﺮﲪﻦ«‪ ..‬ﺫﻟﻚ ﺍﻟﻔﺪﺍﺋﻲ ﺍﻟﺼﺎﺩﻕ‪..‬‬
‫ﻭﺫﺍﺕ ﻳﻮﻡ ﻭﻓﺠﺄﺓ ﺳ ﹼﻠﻤﻨﻲ ﺃﺣﺪﻫﻢ ﺭﺳﺎﻟﺔ‪ ،‬ﻣﺎ ﺇﻥ ﻓﺘﺤﺘﻬﺎ ﺣﺘﻰ ﺗﺒ ﹼﻴﻦ ﱄ ﺃﳖﺎ ﺭﺳﺎﻟﺔ ﺗﹸﻈﻬﺮ‬
‫ﺷﺨﺼﻴﺔ »ﻋﺒﺪﺍﻟﺮﲪﻦ« ﺗﻤﺎﻣ ﹰﺎ ﻭﻗﺪ ﹸﺃﺩﺭﺝ ﻗﺴﻢ ﻣﻦ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﺿﻤﻦ ﻓﻘﺮﺍﺕ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﺴﺎﺑﻊ‬
‫ﻭﺍﻟﻌﴩﻳﻦ« ﺑﲈ ﻳﻈﻬﺮ ﺛﻼﺙ ﻛﺮﺍﻣﺎﺕ ﻭﺍﺿﺤﺔ‪.‬‬
‫ﻟﻘﺪ ﺃﺑﻜﺘﻨﻲ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﻛﺜﻴﺮ ﹰﺍ ﻭﻻ ﺗﺰﺍﻝ ﺗﺒﻜﻴﻨﻲ‪ ،‬ﺣﻴﺚ ﻳﺒ ﹼﻴﻦ ﻓﻴﻬﺎ »ﻋﺒﺪﺍﻟﺮﲪﻦ« ﺑﻜﻞ‬
‫ﺻﺪﻕ ﻭﺟﺪﹼ ﺃﻧﻪ ﻗﺪ ﻋﺰﻑ ﻋﺰﻭﻓ ﹰﺎ ﺗﺎﻣ ﹰﺎ ﻋﻦ ﺍﻷﺫﻭﺍﻕ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﻋﻦ ﻟﺬﺍﺋﺬﻫﺎ‪ ،‬ﻭﺃﻥ ﺃﻗﴡ ﻣﺎ ﻳﺘﻤﻨﺎﻩ‬
‫ﻛﻨﺖ ﺃﺭﻋﺎﻩ ﰲ ﺻﻐﺮﻩ‪ ،‬ﻭﺃﻥ ﻳﺴﺎﻋﺪﲏ‬
‫ﺇﻟﻲ ﻟﻴﻘﻮﻡ ﺑﺮﻋﺎﻳﺘﻲ ﰲ ﺷﻴﺨﻮﺧﺘﻲ ﻫﺬﻩ ﻣﺜﻠﲈ ﹸ‬
‫ﻫﻮ ﺍﻟﻮﺻﻮﻝ ﹼ‬
‫ﻭﻣﻬﻤﺘﻲ ﺍﳊﻘﻴﻘﻴﺔ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﻲ ﻧﴩ ﺃﴎﺍﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺣﺘﻰ ﺇﻧﻪ‬
‫ﹼ‬ ‫ﺑﻘﻠﻤﻪ ﺍﻟﺴ ﹼﻴﺎﻝ ﰲ ﻭﻇﻴﻔﺘﻲ‬
‫‪٣٤٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺇﻟﻲ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺛﻼﺛﲔ ﺭﺳﺎﻟﺔ ﻛﻲ ﺃﻛﺘﺐ ﻭﺃﺳﺘﻜﺘﺐ ﻣﻦ ﻛﻞ ﻣﻨﻬﺎ‬
‫ﻛﺎﻥ ﻳﻘﻮﻝ ﰲ ﺭﺳﺎﻟﺘﻪ‪ :‬ﺍﺑﻌﺚ ﹼ‬
‫ﺛﻼﺛﲔ ﻧﺴﺨﺔ‪.‬‬
‫ﻭﺟﺪﺕ‬
‫ﹸ‬ ‫ﻟﻘﺪ ﺷﺪﹼ ﺗﻨﻲ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻣﻞ ﻗﻮﻱ ﺷﺪﻳﺪ‪ ،‬ﻓﻘﻠﺖ ﰲ ﻧﻔﴘ‪ :‬ﻫﺎ ﻗﺪ‬
‫ﺗﻠﻤﻴﺬﻱ ﺍﳌﺨﻠﺺ ﺍﻟﺸﺠﺎﻉ‪ ،‬ﺫﺍ ﺍﻟﺬﻛﺎﺀ ﺍﳋﺎﺭﻕ‪ ،‬ﻭﺫﺍ ﺍﻟﻮﻓﺎﺀ ﺍﳋﺎﻟﺺ‪ ،‬ﻭﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺛﻴﻖ ﺍﻟﺬﻱ‬
‫ﻳﻔﻮﻕ ﻭﻓﺎﺀ ﺍﻻﺑﻦ ﺍﳊﻘﻴﻘﻲ ﻭﺍﺭﺗﺒﺎﻃﻪ ﺑﻮﺍﻟﺪﻩ‪ .‬ﻓﺴﻮﻑ ﻳﻘﻮﻡ ‪-‬ﺑﺈﺫﻥ ﺍﷲ‪ -‬ﺑﺮﻋﺎﻳﺘﻲ ﻭﺧﺪﻣﺘﻲ‪ ،‬ﺑﻞ‬
‫ﺣﺘﻰ ﺇﻧﻨﻲ ﲠﺬﺍ ﺍﻷﻣﻞ ﻧﺴﻴﺖ ﻣﺎ ﻛﻨﺖ ﻓﻴﻪ ﻣﻦ ﺍﻷﴎ ﺍﳌﺆﱂ ﻭﻣﻦ ﻋﺪﻡ ﻭﺟﻮﺩ ﻣﻌﲔ ﱄ‪ ،‬ﺑﻞ ﻧﺴﻴﺖ‬
‫ﺣﺘﻰ ﺍﻟﻐﺮﺑﺔ ﻭﺍﻟﺸﻴﺨﻮﺧﺔ! ﻭﻛﺄﻥ »ﻋﺒﺪﺍﻟﺮﲪﻦ« ﻗﺪ ﻛﺘﺐ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺈﻳﲈﻥ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻘﻮﺓ ﻭﰲ‬
‫ﻏﺎﻳﺔ ﺍﻟﻠﻤﻌﺎﻥ ﻭﻫﻮ ﻳﻨﺘﻈﺮ ﺃﺟﻠﻪ‪ ،‬ﺇﺫ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﳛﺼﻞ ﻋﲆ ﻧﺴﺨﺔ ﻣﻄﺒﻮﻋﺔ ﻣﻦ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﺎﴍﺓ«‬
‫ﺍﻟﺘﻲ ﻛﻨﺖ ﻗﺪ ﻃﺒﻌﺘﻬﺎ ﻭﻫﻲ ﺗﺒﺤﺚ ﻋﻦ ﺍﻹﻳﲈﻥ ﺑﺎﻵﺧﺮﺓ‪ .‬ﻓﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﺑﻠﺴﻤ ﹰﺎ ﺷﺎﻓﻴ ﹰﺎ ﻟﻪ‬
‫ﺟﻤﻴﻊ ﺟﺮﺍﺣﺎﺗﻪ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﺘﻲ ﻋﺎﻧﺎﻫﺎ ﻋﱪ ﺳﺒﻊ ﺳﻨﻮﺍﺕ ﺧﻠﺖ‪.‬‬
‫ﹶ‬ ‫ﺿﻤﺪﺕ‬
‫ﺣﻴﺚ ﹼ‬
‫ﻭﺑﻌﺪ ﻣﴤ ﺣﻮﺍﱄ ﺷﻬﺮﻳﻦ ﻭﺃﻧﺎ ﺃﻋﻴﺶ ﰲ ﺫﻟﻚ ﺍﻷﻣﻞ ﻟﻨﻌﻴﺶ ﻣﻌ ﹰﺎ ﺣﻴﺎﺓ ﺩﻧﻴﻮﻳﺔ ﺳﻌﻴﺪﺓ‪..‬‬
‫ﺇﺫﺍ ﰊ ﹸﺃﻓﺎﺟﺄ ﺑﻨﺒﺄ ﻭﻓﺎﺗﻪ‪ ،‬ﻓﻴﺎ ﺃﺳﻔﺎﻩ‪ ..‬ﻭﻳﺎ ﺣﴪﺗﺎﻩ‪ ..‬ﻟﻘﺪ ﹼ‬
‫ﻫﺰﲏ ﻫﺬﺍ ﺍﳋﱪ ﻫﺰ ﹰﺍ ﻋﻨﻴﻔ ﹰﺎ‪ ،‬ﺣﺘﻰ ﺇﻧﻨﻲ ﻻ‬
‫ﺃﺯﺍﻝ ﲢﺖ ﺗﺄﺛﲑﻩ ﻣﻨﺬ ﲬﺲ ﺳﻨﻮﺍﺕ‪ ،‬ﻭﺃﻭﺭﺛﻨﻲ ﺣﺰﻧ ﹰﺎ ﺷﺪﻳﺪ ﹰﺍ ﻭﺃﻟﻤ ﹰﺎ ﻋﻤﻴﻘ ﹰﺎ ﻟﻠﻔﺮﺍﻕ ﺍﳌﺆﱂ‪ ،‬ﻳﻔﻮﻕ ﻣﺎ‬
‫ﺍﻟﻤﻌﺬﺏ ﻭﺃﱂ ﺍﻹﻧﻔﺮﺍﺩ ﻭﺍﻟﻐﺮﺑﺔ ﺍﳌﻮﺣﺸﺔ ﻭﺃﱂ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻭﺍﳌﺮﺽ‪.‬‬ ‫ﹼ‬ ‫ﻛﻨﺖ ﺃﻋﺎﻧﻴﻪ ﻣﻦ ﺃﱂ ﺍﻷﴎ‬
‫ﺇﻥ ﻧﺼﻒ ﺩﻧﻴﺎﻱ ﺍﳋﺎﺻﺔ ﻗﺪ ﺍﻧﻬﺪﱠ ﺑﻮﻓﺎﺓ ﺃﻣﻲ‪ ،‬ﺑﻴﺪ ﺃﻧﻰ ﺭﺃﻳﺖ ﺃﻥ ﺍﻟﻨﺼﻒ ﺍﻵﺧﺮ‬‫ﻛﻨﺖ ﺃﻗﻮﻝ‪ :‬ﱠ‬
‫ﺗﺒﻖ ﱄ ﺇﺫﻥ ﻋﻼﻗﺔ ﻣﻊ ﺍﻟﺪﻧﻴﺎ‪ ..‬ﻧﻌﻢ ﻟﻮ ﻛﺎﻥ »ﻋﺒﺪﺍﻟﺮﲪﻦ«‬‫ﻗﺪ ﺗﻮﰲ ﺃﻳﻀ ﹰﺎ ﺑﻮﻓﺎﺓ »ﻋﺒﺪ ﺍﻟﺮﲪﻦ«‪ ،‬ﻓﻠﻢ ﹶ‬
‫ﻳﻈﻞ ﻣﻌﻲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻷﺻﺒﺢ ﻣﺤﻮﺭ ﹰﺍ ﺗﺪﻭﺭ ﺣﻮﻟﻪ ﻭﻇﻴﻔﺘﻲ ﺍﻷﺧﺮﻭﻳﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻐﺪﺍ ﺧﲑ ﹶﺧﻠﻒ‬
‫ﹼ‬
‫ﻭﻟﺤﻞ ﻣﻜﺎﲏ ﻣﻦ ﺑﻌﺪﻱ‪ ،‬ﻭﻟﻜﺎﻥ ﺻﺪﻳﻘ ﹰﺎ ﻭﻓﻴ ﹰﺎ ﺑﻞ ﻣﺪﺍﺭ ﺳﻠﻮﺍﻥ ﱄ ﻭﺃﻧﺲ‪ ،‬ﻭﻟﺒﺎﺕ ﺃﺫﻛﻰ ﺗﻠﻤﻴﺬ‬ ‫ﱄ‪،‬‬
‫ﻓﻀﻴﺎﻉ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻀﻴﺎﻉ ‪-‬ﺑﺎﻋﺘﺒﺎﺭ ﺍﻹﻧﺴﺎﻧﻴﺔ‪-‬‬
‫ﹲ‬ ‫ﻟﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺍﻷﻣﲔ ﺍﳌﺨﻠﺺ ﺍﳌﺤﺎﻓﻆ ﻋﻠﻴﻬﺎ‪..‬‬
‫ﳍﻮ ﺿﻴﺎﻉ ﳏﺮﻕ ﻣﺆﱂ ﻷﻣﺜﺎﱄ‪ .‬ﻭﺭﻏﻢ ﺃﻧﻨﻲ ﻛﻨﺖ ﺃﺑﺬﻝ ﺍﻟﻮﺳﻊ ﻷﺗﺼ ﹼﺒﺮ ﻭﺃﲢﻤﻞ ﻣﺎ ﻛﻨﺖ ﺃﻋﺎﻧﻴﻪ ﻣﻦ‬
‫ﺍﻵﻻﻡ ﹼﺇﻻ ﺃﻧﻪ ﻛﺎﻧﺖ ﻫﻨﺎﻙ ﻋﺎﺻﻔ ﹲﺔ ﻗﻮﻳﺔ ﺟﺪ ﹰﺍ ﺗﻌﺼﻒ ﺑﺄﻗﻄﺎﺭ ﺭﻭﺣﻲ‪ ،‬ﻓﻠﻮﻻ ﺫﻟﻚ ﺍﻟﺴﻠﻮﺍﻥ ﺍﻟﻨﺎﺑﻊ‬
‫ﻋﻠﻲ ﺃﺣﻴﺎﻧ ﹰﺎ ﹶﻟ ﹶﻤﺎ ﻛﺎﻥ ﳌﺜﲇ ﺃﻥ ﻳﺘﺤﻤﻞ ﻭﻳﺜﺒﺖ‪.‬‬
‫ﻣﻦ ﻧﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﻔﻴﺾ ﱠ‬
‫ﻛﻨﺖ ﺃﺫﻫﺐ ﻭﺃﴎﺡ ﰲ ﻭﺩﻳﺎﻥ »ﺑﺎﺭﻻ« ﻭﺃﺟﻮﻝ ﰲ ﺟﺒﺎﳍﺎ ﻭﺣﻴﺪ ﹰﺍ ﻣﻨﻔﺮﺩ ﹰﺍ ﻭﺃﺟﻠﺲ ﰲ‬
‫ﻟﻮﺣﺎﺕ ﺍﳊﻴﺎﺓ‬
‫ﹸ‬ ‫ﺃﻣﺎﻛﻦ ﺧﺎﻟﻴﺔ ﻣﻨﻌﺰﻟﺔ‪ ،‬ﺣﺎﻣﻼﹰ ﺗﻠﻚ ﺍﳍﻤﻮﻡ ﻭﺍﻵﻻﻡ ﺍﳌﺤﺰﻧﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﲤﺮ ﻣﻦ ﺃﻣﺎﻣﻲ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٤٤‬‬
‫ﻭﻣﻨﺎﻇﺮﻫﺎ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﺘﻲ ﻛﻨﺖ ﻗﺪ ﻗﻀﻴﺘﻬﺎ ﻣﻊ ﻃﻼﰊ ‪-‬ﺃﻣﺜﺎﻝ »ﻋﺒﺪ ﺍﻟﺮﲪﻦ«‪ -‬ﻛﺎﻟﻔﻠﻢ‬
‫ﹸ‬ ‫ﺍﻟﺴﻌﻴﺪﺓ‬
‫ﻭﻓﺖ ﰲ ﻋﻀﺪﻱ‬
‫ﺳﻠﺒﺖ ﻣﻦ ﺷﺪﺓ ﻣﻘﺎﻭﻣﺘﻲ ﹼ‬
‫ﹾ‬ ‫ﺍﻟﻠﻮﺣﺎﺕ ﺃﻣﺎﻡ ﺧﻴﺎﱄ‪،‬‬
‫ﹸ‬ ‫ﻣﺮﺕ ﺗﻠﻚ‬
‫ﺍﻟﺴﻴﻨﲈﺋﻲ‪ .‬ﻓﻜﻠﲈ ﹼ‬
‫ﺳﺮﻋ ﹸﺔ ﺍﻟﺘﺄﺛﺮ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻭﺍﻟﻐﺮﺑﺔ‪.‬‬
‫ﺳﺮ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪m l k j i h g f ﴿ :‬‬ ‫ﻏﺮﺓ ﺍﻧﻜﺸﻒ ﱡ‬ ‫ﻭﻟﻜﻦ ﻋﲆ ﺣﲔ ﹼ‬
‫‪) ﴾ o n‬ﺍﻟﻘﺼﺺ‪ .(٨٨ :‬ﺍﻧﻜﺸﺎﻓ ﹰﺎ ﺑ ﹼﻴﻨ ﹰﺎ ﺑﺤﻴﺚ ﺟﻌﻠﻨﻲ ﺃﺭ ﹼﺩﺩ‪ :‬ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻳﺎ ﺑﺎﻗﻲ‬
‫ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ‪ ..‬ﻭﺑﻪ ﺃﺧﺬﺕ ﺍﻟﺴﻠﻮﺍﻥ ﺍﳊﻘﻴﻘﻲ‪.‬‬
‫ﺑﺴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻭﻋﱪ ﺗﻠﻚ ﺍﻟﻮﺩﻳﺎﻥ ﺍﳋﺎﻟﻴﺔ‪ ،‬ﻭﻣﻊ ﺗﻠﻚ ﺍﳊﺎﻟﺔ‬
‫ﺃﺟﻞ‪ ،‬ﺭﺃﻳﺖ ﻧﻔﴘ ﹼ‬
‫ﺃﺷﺮﺕ ﺇﻟﻴﻬﺎ ﰲ ﺭﺳﺎﻟﺔ »ﻣﺮﻗﺎﺓ ﺍﻟﺴﻨﹼﺔ«‪:‬‬
‫ﹸ‬ ‫ﺍﳌﺆﳌﺔ‪ ،‬ﺭﺃﻳﺘﻬﺎ ﻋﲆ ﺭﺃﺱ ﺛﻼﺙ ﺟﻨﺎﺋﺰ ﻛﱪ￯ ﻛﲈ‬
‫ﺍﻷﻭﱃ‪ :‬ﺭﺃﻳﺖ ﻧﻔﴘ ﻛﺸﺎﻫﺪ ﹴ‬
‫ﻗﱪ ﻳﻀﻢ ﺧﻤﺴ ﹰﺎ ﻭﲬﺴﲔ ﺳﻌﻴﺪ ﹰﺍ ﻣﺎﺗﻮﺍ ﻭﺩﻓﻨﻮﺍ ﰲ ﺣﻴﺎﰐ‪،‬‬
‫ﻭﺿﻤﻦ ﻋﻤﺮﻱ ﺍﻟﺬﻱ ﻳﻨﺎﻫﺰ ﺍﳋﺎﻣﺴﺔ ﻭﺍﳋﻤﺴﲔ ﺳﻨﺔ‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺭﺃﻳﺖ ﻧﻔﴘ ﻛﺎﻟﻜﺎﺋﻦ ﺍﳊﻲ ﺍﻟﺼﻐﲑ ﺟﺪ ﹰﺍ ‪-‬ﻛﺎﻟﻨﻤﻠﺔ‪ -‬ﻳﺪﺏ ﻋﲆ ﻭﺟﻪ ﻫﺬﺍ ﺍﻟﻌﴫ‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺑﻤﺜﺎﺑﺔ ﺷﺎﻫﺪ ﻗﱪ ﻟﻠﺠﻨﺎﺯﺓ ﺍﻟﻌﻈﻤﻰ ﳌﻦ ﻫﻢ ﺑﻨﻮ ﺟﻨﴘ ﻭﻧﻮﻋﻲ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺩﻓﻨﻮﺍ ﰲ ﻗﱪ‬
‫ﺍﳌﺎﴈ ﻣﻨﺬ ﺯﻣﻦ ﺁﺩﻡ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪.‬‬
‫ﻣﻮﺕ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻀﺨﻤﺔ‪،‬‬
‫‪-‬ﺑﺴﺮ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ -‬ﹸ‬
‫ﹼ‬ ‫ﺗﺠﺴﻢ ﺃﻣﺎﻡ ﺧﻴﺎﱄ‬
‫ﺃﻣﺎ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻓﻘﺪ ﹼ‬
‫ﻣﺜﻠﲈ ﲤﻮﺕ ﺩﻧﻴﺎ ﺳﻴﺎﺭﺓ ﻣﻦ ﻋﲆ ﻭﺟﻪ ﺍﻟﺪﻧﻴﺎ ﻛﻞ ﺳﻨﺔ ﻛﲈ ﻳﻤﻮﺕ ﺍﻹﻧﺴﺎﻥ‪ ..‬ﻭﻫﻜﺬﺍ ﻓﻘﺪ ﺃﻏﺎﺛﻨﻲ‬
‫ﺍﳌﻌﻨﻰ ﺍﻹﺷﺎﺭﻱ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪¹ ¸ ¶ μ ´ ³ ² ± ° ¯ ® ¬﴿ :‬‬
‫» ¼ ½ ¾ ﴾ )ﺍﻟﺘﻮﺑﺔ‪ (١٢٩ :‬ﻭﺃﻣﺪﱠ ﲏ ﺑﻨﻮﺭ ﻻ ﳜﺒﻮ‪ ،‬ﻓﺒﺪﺩ ﻣﺎ ﻛﻨﺖ ﺃﻋﺎﻧﻴﻪ ﻣﻦ ﺍﳊﺰﻥ‬
‫ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﻭﻓﺎﺓ »ﻋﺒﺪ ﺍﻟﺮﲪﻦ« ﻭﺍﻫﺒ ﹰﺎ ﱄ ﺍﻟﺘﺴﺮ ﹶﻳﺔ ﻭﺍﻟﺘﺴﻠﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ‪.‬‬
‫ﻧﻌﻢ ﻟﻘﺪ ﻋﻠﻤﺘﻨﻲ ﻫﺬﻩ ﺍﻵﻳ ﹸﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺃﻧﻪ ﻣﺎﺩﺍﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻣﻮﺟﻮﺩ ﹰﺍ ﻓﻬﻮ ﺍﻟﺒﺪﻳﻞ‬
‫ﻋﻦ ﻛﻞ ﳾﺀ‪ ،‬ﻭﻣﺎ ﺩﺍﻡ ﺑﺎﻗﻴ ﹰﺎ ﻓﻬﻮ ﹴ‬
‫ﻛﺎﻑ ﻋﺒﺪﹶ ﻩ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺗﺠﻠﻴ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ ﻣﻦ ﲡﻠﻴﺎﺕ ﻋﻨﺎﻳﺘﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻳﻌﺪﻝ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪ ،‬ﻭﺇﻥ ﺗﺠﻠﻴ ﹰﺎ ﻣﻦ ﲡﻠﻴﺎﺕ ﻧﻮﺭﻩ ﺍﻟﻌﻤﻴﻢ ﻳﻤﻨﺢ ﺗﻠﻚ ﺍﳉﻨﺎﺋﺰ ﺍﻟﺜﻼﺙ ﺣﻴﺎ ﹰﺓ ﻣﻌﻨﻮﻳﺔ‬
‫ﺃﻳﲈ ﺣﻴﺎﺓ‪ ،‬ﺑﺤﻴﺚ ﺗﻈﻬﺮ ﺃﳖﺎ ﻟﻴﺴﺖ ﺟﻨﺎﺋﺰ‪ ،‬ﺑﻞ ﳑﻦ ﺃﳖﻮﺍ ﻣﻬﺎﻣﻬﻢ ﻭﻭﻇﺎﺋﻔﻬﻢ ﻋﲆ ﻫﺬﻩ ﺍﻷﺭﺽ‬
‫ﻓﺎﺭﲢﻠﻮﺍ ﺇﱃ ﻋﺎﱂ ﺁﺧﺮ‪.‬‬
‫‪٣٤٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺍﻟﺴﺮ ﻭﺍﳊﻜﻤﺔ ﰲ »ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ« ﺃﺭﺍﲏ ﻫﻨﺎ ﰲ ﻏﲑ ﺣﺎﺟﺔ ﺇﱃ‬
‫ﻭﳌﺎ ﻛﻨﺎ ﻗﺪ ﺃﻭﺿﺤﻨﺎ ﻫﺬﺍ ﹼ‬
‫ﹴ‬
‫ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻮﺿﻴﺢ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﻲ ﺃﻗﻮﻝ‪:‬‬
‫ﻧﺠﺎﲏ ﻣﻦ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﳌﺤﺰﻧﺔ ﺍﳌﺆﳌﺔ‪ ،‬ﺗﻜﺮﺍﺭﻱ ﻟـ»ﻳﺎﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ‪ ..‬ﻳﺎﺑﺎﻗﻲ‬ ‫ﱠ‬
‫ﺇﻥ ﺍﻟﺬﻱ ﹼ‬
‫ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ« ﻣﺮﺗﲔ ﻭﺍﻟﺬﻱ ﻫﻮ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ﴾ j i h g f ﴿ :‬ﻭﺗﻮﺿﻴﺢ‬
‫ﺫﻟﻚ‪ :‬ﺃﻧﻨﻲ ﻋﻨﺪﻣﺎ ﻗﻠﺖ‪» :‬ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ« ﻟﻠﻤﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﺑﺪﺃ ﺍﻟﺘﺪﺍﻭﻱ ﻭﺍﻟﻀﲈﺩ ﺑﲈ ﻳﺸﺒﻪ‬
‫ﺍﻟﻌﻤﻠﻴﺎﺕ ﺍﳉﺮﺍﺣﻴﺔ ﻋﲆ ﺗﻠﻚ ﺍﳉﺮﻭﺡ ﺍﳌﻌﻨﻮﻳﺔ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺯﻭﺍﻝ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻭﺍﻝ ﹶﻣ ﹾﻦ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﺍﻷﺣ ﹼﺒﺔ ‪-‬ﻣﻦ ﺃﻣﺜﺎﻝ »ﻋﺒﺪﺍﻟﺮﲪﻦ«‪ -‬ﻭﺍﳌﺘﻮﻟﺪﺓ ﻣﻦ ﺍﻧﻔﺮﺍﻁ ﻋﻘﺪ ﺍﻟﺮﻭﺍﺑﻂ ﺍﻟﺘﻲ ﺃﺭﺗﺒﻂ ﲠﺎ‬
‫ﻣﻌﻬﻢ‪ .‬ﺃﻣﺎ ﰲ ﺍﳌﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻘﺪ ﺃﺻﺒﺤﺖ ﲨﻠﺔ »ﻳﺎﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ« ﻣﺮﻫﻤ ﹰﺎ ﳉﻤﻴﻊ ﺗﻠﻚ ﺍﳉﺮﻭﺡ‬
‫ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﺑﻠﺴﻤ ﹰﺎ ﺷﺎﻓﻴ ﹰﺎ ﳍﺎ‪ ،‬ﻭﺫﻟﻚ ﺑﺎﻟﺘﺄﻣﻞ ﰲ ﺍﳌﻌﻨﻰ ﺍﻵﰐ‪:‬‬
‫ﺩﻣﺖ ﺑﺎﻗﻴ ﹰﺎ ﹶﻓ ﹶﻠ ﱟ‬
‫ﺘﺠﻞ ﻣﻦ ﲡﻠﻴﺎﺕ‬ ‫ﻟﲑﺣﻞ ﹶﻣﻦ ﻳﺮﺣﻞ ﻳﺎ ﺇﳍﻲ ﻓﺄﻧﺖ ﺍﻟﺒﺎﻗﻲ ﻭﺃﻧﺖ ﺍﻟﻜﺎﰲ‪ ،‬ﻭﻣﺎ ﹶ‬
‫ﺩﻣﺖ ﻣﻮﺟﻮﺩ ﹰﺍ ﻓﻜﻞ ﳾﺀ ﺇﺫﻥ ﻣﻮﺟﻮ ﹲﺩ ﳌﻦ ﻳﺪﺭﻙ ﻣﻌﻨﻰ‬ ‫ﻛﺎﻑ ﻟﻜﻞ ﳾﺀ ﻳﺰﻭﻝ‪ ،‬ﻭﻣﺎ ﹶ‬ ‫ﺭﲪﺘﻚ ﹴ‬
‫ﺍﻧﺘﺴﺎﺑﻪ ﺇﻟﻴﻚ ﺑﺎﻹﻳﲈﻥ ﺑﻮﺟﻮﺩﻙ ﻭﻳﺘﺤﺮﻙ ﻋﲆ ﻭﻓﻖ ﺫﻟﻚ ﺍﻻﻧﺘﺴﺎﺏ ﺑﴪ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﻠﻴﺲ ﺍﻟﻔﻨﺎﺀ‬
‫ﻭﺍﻟﺰﻭﺍﻝ ﻭﻻ ﺍﳌﻮﺕ ﻭﺍﻟﻌﺪﻡ ﹼﺇﻻ ﺳﺘﺎﺋﺮ ﻟﻠﺘﺠﺪﻳﺪ‪ ،‬ﹼ‬
‫ﻭﺇﻻ ﻭﺳﻴﻠ ﹲﺔ ﻟﻠﺘﺠﻮﻝ ﰲ ﻣﻨﺎﺯﻝ ﳐﺘﻠﻔﺔ ﻭﺍﻟﺴﲑ‬
‫ﻓﺎﻧﻘﻠﺒﺖ ﲠﺬﺍ ﺍﻟﺘﻔﻜﲑ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﻟﺮﻭﺣﻴﺔ ﺍﳌﺤﺮﻗﺔ ﺍﳊﺰﻳﻨﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﳌﻈﻠﻤﺔ ﺍﳌﺮﻋﺒﺔ‬
‫ﹾ‬ ‫ﻓﻴﻬﺎ‪..‬‬
‫ﺫﺭﺓ‬ ‫ﻣﺴﺮﺓ ﲠﻴﺠﺔ ﻭﻟﺬﻳﺬﺓ‪ ،‬ﻭﺇﱃ ﺣﺎﻟﺔ ﻣﻨﻮﺭﺓ ﳏﺒﻮﺑﺔ ﻣﺆﻧﺴﺔ‪ .‬ﻓﺄﺻﺒﺢ ﻟﺴﺎﲏ ﻭﻗﻠﺒﻲ ﺑﻞ ﱡ‬
‫ﻛﻞ ﹼ‬ ‫ﺇﱃ ﺣﺎﻟﺔ ﹼ‬
‫ﻣﻦ ﺫﺭﺍﺕ ﺟﺴﻤﻲ‪ ،‬ﻳﺮﺩﺩ ﺑﻠﺴﺎﻥ ﺍﳊﺎﻝ ﻗﺎﺋ ﹰ‬
‫ﻼ‪ :‬ﺍﳊﻤﺪ ﷲ‪.‬‬
‫ﻭﻟﻘﺪ ﲡﲆ ﺟﺰﺀ ﻣﻦ ﺃﻟﻒ ﺟﺰﺀ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺠ ﹼﻠﻲ ﻟﻠﺮﲪﺔ ﲠﺬﻩ ﺍﻟﺼﻮﺭﺓ‪:‬‬
‫ﻼ ﻣﻌﻲ ﺗﻠﻚ‬ ‫ﻋﻨﺪﻣﺎ ﺭﺟﻌﺖ ﻣﻦ ﻣﻮﻃﻦ ﺣﺰﲏ‪ ..‬ﻣﻦ ﺗﻠﻚ ﺍﻟﻮﺩﻳﺎﻥ‪ ،‬ﺇﱃ »ﺑﺎﺭﻻ« ﺣﺎﻣ ﹰ‬
‫ﺍﻷﺣﺰﺍﻥ‪ ،‬ﺭﺃﻳﺖ ﺷﺎﺑ ﹰﺎ ﻳﺪﻋﻰ »ﻣﺼﻄﻔﻰ ﻗﻮﻟﻪ ﺃﻭﻧﲆ« ﻗﺪ ﺃﺗﺎﲏ ﻣﺴﺘﻔﺴﺮ ﹰﺍ ﻋﻦ ﺑﻌﺾ ﻣﺎ ﻳﺸﻐﻠﻪ ﻣﻦ‬
‫ﻣﺴﺎﺋﻞ ﺍﻟﻔﻘﻪ ﻭﺍﻟﻮﺿﻮﺀ ﻭﺍﻟﺼﻼﺓ‪ ..‬ﻓﺮﻏﻢ ﺃﻧﻨﻲ ﱂ ﺃﻛﻦ ﹶﺃﺳﺘﻘﺒﻞ ﺍﻟﻀﻴﻮﻑ ﰲ ﺗﻠﻚ ﺍﻟﻔﱰﺓ ﹼﺇﻻ ﺃﻥ‬
‫‪-‬ﺑﺤﺲ ﻗﺒﻞ‬
‫ﱟ‬ ‫ﺭﻭﺣﻲ ﻛﺄﳖﺎ ﻗﺪ ﻗﺮﺃﺕ ﻣﺎ ﰲ ﺭﻭﺡ ﺫﻟﻚ ﺍﻟﺸﺎﺏ ﻣﻦ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﻛﺄﳖﺎ ﺷﻌﺮﺕ‬
‫ﺍﻟﻮﻗﻮﻉ‪ -‬ﻣﺎ ﺳﻮﻑ ﻳﺆﺩﻳﻪ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﻣﻦ ﺧﺪﻣﺎﺕ ﻟﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﰲ ﺍﳌﺴﺘﻘﺒﻞ‪ (١)،‬ﻟﺬﺍ ﱂ ﺃﺭ ﹼﺩﻩ‬

‫)‪ (١‬ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺍﻷﺥ ﺍﻟﺼﻐﲑ ﳍﺬﺍ ﺍﻟﺸﺎﺏ »ﻣﺼﻄﻔﻰ« ﻳﺪﻋﻰ »ﻋﲇ ﺍﻟﺼﻐﲑ« ﻗﺪ ﺃﺛﺒﺖ ﺃﻧﻪ »ﻋﺒﺪﺍﻟﺮﲪﻦ« ﺣﻘ ﹰﺎ‪ ،‬ﺑﻜﺘﺎﺑﺘﻪ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺳﺒﻌﲈﺋﺔ ﻧﺴﺨﺔ ﻣﻦ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﺑﻘﻠﻤﻪ ﺍﻟﻄﺎﻫﺮ ﺑﻞ ﻗﺪ ﺭﺑﻰ ﻋﺪﻳﺪ ﹰﺍ ﻣﻦ ﻋﺒﺎﺩ ﺍﻟﺮﲪﻦ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٤٦‬‬
‫ﻭﻗﺒﻠﺘﻪ ﺿﻴﻔ ﹰﺎ )‪ (١‬ﺛﻢ ﺗﺒ ﹼﻴﻦ ﱄ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﹼ‬
‫ﻋﻮﺿﻨﻲ ﲠﺬﺍ ﺍﻟﺸﺎﺏ ﻋﻦ »ﻋﺒﺪﺍﻟﺮﲪﻦ«‬
‫ﺍﻟﺬﻱ ﻫﻮ ﺧﲑ ﹶﺧﻠﻒ ﱄ ﻭﻳﻔﻲ ﺑﻤﻬﻤﺔ ﺍﻟﻮﺍﺭﺙ ﺍﳊﻘﻴﻘﻲ ﰲ ﺧﺪﻣﺔ ﺭﺳﺎﻟﺔ ﺍﻟﻨﻮﺭ‪ .‬ﻭﺑﻌﺚ ﺳﺒﺤﺎﻧﻪ‬
‫ﺇﻟﻲ »ﻣﺼﻄﻔﻰ« ﻭﻛﺄﻧﻪ ﻳﻘﻮﻝ‪ :‬ﺃﺧﺬﺕ ﻣﻨﻚ ﻋﺒﺪ ﹰﺍ ﻟﻠﺮﲪﻦ ﻭﺍﺣﺪ ﹰﺍ ﻭﺳﺄﻋﻮﺿﻚ ﻋﻨﻪ ﺑﺜﻼﺛﲔ‬
‫ﻭﺗﻌﺎﱃ ﹼ‬
‫»ﻋﺒﺪﺍﻟﺮﲪﻦ« ﻛﻬﺬﺍ ﺍﻟﺸﺎﺏ »ﻣﺼﻄﻔﻰ« ﳑﻦ ﻳﺴﻌﻮﻥ ﰲ ﺗﻠﻚ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﻭﺳﻴﻜﻮﻧﻮﻥ ﻟﻚ‬
‫ﻃﻼﺑ ﹰﺎ ﺃﻭﻓﻴﺎﺀ‪ ،‬ﻭﺃﺑﻨﺎ ﹶﺀ ﺃﺥ ﻛﺮﻣﺎﺀ‪ ،‬ﻭﺃﻭﻻﺩ ﹰﺍ ﻣﻌﻨﻮﻳﲔ‪ ،‬ﻭﺇﺧﻮﺓ ﻃﻴﺒﲔ‪ ،‬ﻭﺃﺻﺪﻗﺎﺀ ﻓﺪﺍﺋﻴﲔ ﻣﻀﺤ ﹼﻴﻦ‪..‬‬
‫ﻧﻌﻢ‪ ..‬ﻭﷲ ﺍﳊﻤﺪ ﻓﻘﺪ ﻭﻫﺒﻨﻲ ﺍﻟﺒﺎﺭﺉ ﻋﺰ ﻭﺟﻞ ﺛﻼﺛﲔ ﻋﺒﺪ ﹰﺍ ﻟﻠﺮﲪﻦ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﺧﺎﻃﺒﺖ‬
‫ﻭﺿﻤﺪﺕ ﺑﻪ ﺃﻫﻢ ﺟﺮﺡ‬
‫ﹶ‬ ‫ﻣﺎﺩﻣﺖ ﻳﺎ ﻗﻠﺒﻲ ﺍﻟﺒﺎﻛﻲ ﺍﳌﻜﻠﻮﻡ ﻗﺪ ﺭﺃﻳﺖ ﻫﺬﺍ ﺍﻟﻨﻤﻮﺫﺝ ﻭﻫﺬﺍ ﺍﳌﺜﺎﻝ‬
‫ﹶ‬ ‫ﻗﻠﺒﻲ‪:‬‬
‫ﻣﻦ ﺗﻠﻚ ﺍﳉﺮﻭﺡ ﺍﳌﻌﻨﻮﻳﺔ‪ ،‬ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺴﻜﻦ ﻭﺗﻄﻤﺌﻦ ﺑﺄﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺳﻴﻀﻤﺪ ﺍﳉﺮﻭﺡ ﺍﻟﺒﺎﻗﻴﺔ‬
‫ﺍﻟﺘﻲ ﺗﻘﻠﻘﻚ ﻭﺗﺘﺄﱂ ﻣﻨﻬﺎ‪..‬‬
‫ﺃﺣﺐ ﻭﻟﺪﻩ‬
‫ﱠ‬ ‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻹﺧﻮﺓ ﺍﻟﺸﻴﻮﺥ ﻭﻳﺎ ﺃﻳﺘﻬﺎ ﺍﻷﺧﻮﺍﺕ ﺍﻟﻌﺠﺎﺋﺰ‪ ..‬ﻭﻳﺎ ﹶﻣﻦ ﻓﻘﺪﺗﻢ ﻣﺜﲇ‬
‫ﺇﻟﻴﻪ ﺯﻣﻦ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺃﻭ ﻓﺎﺭﻗﻪ ﺃﺣﺪﹸ ﺃﻗﺎﺭﺑﻪ‪ ..‬ﻭﻳﺎ ﻣﻦ ﻳﺜﻘﻞ ﻛﺎﻫ ﹶﻠﻪ ﻭﻃﺄﺓ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻭﳛﻤﻞ‬
‫ﻣﻌﻬﺎ ﻋﲆ ﺭﺃﺳﻪ ﺍﻟﻬﻤﻮ ﹶﻡ ﺍﻟﺜﻘﻴﻠﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻟﻔﺮﺍﻕ! ﻟﻘﺪ ﻋﻠﻤﺘﻢ ﻭﺿﻌﻲ ﻭﻋﺮﻓﺘﻢ ﺣﺎﱄ ﻓﺈﻧﻪ‬
‫ﺭﻏﻢ ﺷﺪﹼ ﺗﻪ ﺑﺄﺿﻌﺎﻑ ﻣﺎ ﻋﻨﺪﻛﻢ ﻣﻦ ﺃﻭﺿﺎﻉ ﻭﺣﺎﻻﺕ‪ ،‬ﹼﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻗﺪ ﺿﻤﺪﺗﻪ‬
‫ﻭﺃﺳﻌﻔﺘﻪ ﻓﺸﻔﺘﻪ ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻓﻼ ﺷﻚ ﰲ ﺃﻥ ﺻﻴﺪﻟﻴﺔ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻘﺪﺳﺔ ﺯﺍﺧﺮ ﹲﺓ ﺑﻌﻼﺝ ﻛﻞ ﻣﺮﺽ ﻣﻦ‬
‫ﺃﻣﺮﺍﺿﻜﻢ ﻭﺩﻭﺍﺀ ﻛﻞ ﺳﻘﻢ ﻣﻦ ﺃﺳﻘﺎﻣﻜﻢ‪ .‬ﻓﺈﺫﺍ ﺍﺳﺘﻄﻌﺘﻢ ﻣﺮﺍﺟﻌﺘﻬﺎ ﺑﺎﻹﻳﲈﻥ‪ ،‬ﻭﻗﻤﺘﻢ ﺑﺎﻟﺘﺪﺍﻭﻱ‬
‫ﻭﺍﻟﻌﻼﺝ ﺑﺎﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻼ ﹸﺑﺪﱠ ﺃﻥ ﲣﻒ ﻭﻃﺄﺓ ﻣﺎ ﲢﻤﻠﻮﻥ ﻋﲆ ﻛﺎﻫﻠﻜﻢ ﻣﻦ ﺃﺛﻘﺎﻝ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻭﻣﺎ‬
‫ﻳﺜﻘﻞ ﺭﺅﻭﺳﻜﻢ ﻣﻦ ﳘﻮﻡ‪.‬‬

‫)‪ (١‬ﻧﻌﻢ ﻓﻘﺪ ﺃﻇﻬﺮ ﻫﺬﺍ ﺍﻟﺸﺎﺏ ﺃﻧﻪ ﻟﻴﺲ ﺃﻫ ﹰ‬

‫ﻼ ﻟﻠﻘﺒﻮﻝ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﻫﻮ ﺃﻫﻞ ﻟﻼﺳﺘﻘﺒﺎﻝ ﻛﺬﻟﻚ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﻫﺬﻩ ﺣﺎﺩﺛﺔ ﺃﺭﻭﳞﺎ ﺗﺼﺪﻳﻘ ﹰﺎ ﳊﻜﻢ ﺃﺳﺘﺎﺫﻱ ﻣﻦ ﺃﻥ ﻣﺼﻄﻔﻰ‪ ،‬ﻭﻫﻮ ﺃﻭﻝ ﺗﻠﻤﻴﺬ ﻟﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﺃﻫﻞ ﻟﻼﺳﺘﻘﺒﺎﻝ‪» :‬ﻛﺎﻥ‬
‫ﺍﻷﺳﺘﺎﺫ ﻳﺮﻏﺐ ﰲ ﺍﻟﺘﺠﻮﻝ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺴﺎﺑﻖ ﻟﻴﻮﻡ ﻋ ﹶﹶﺮﻓﺔ‪ ،‬ﻓﺄﺭﺳﻠﻨﻲ ﻷﻥ ﺃﻫﻴﺊ ﻟﻪ ﺍﻟﻔﺮﺱ‪ ،‬ﻗﻠﺖ‪ :‬ﻻ ﺗﻨـﺰﻝ ﻳﺎ ﺃﺳﺘﺎﺫﻱ‬
‫ﻟﻐﻠﻖ ﺍﻟﺒﺎﺏ ﻓﺄﻧﺎ ﺳﺄﻗﻔﻠﻪ ﻭﺳﺄﺧﺮﺝ ﻣﻦ ﺍﻟﺒﺎﺏ ﺍﳋﻠﻔﻲ‪ ،‬ﻗﺎﻝ ﱄ‪ :‬ﺑﻞ ﺍﺧﺮﺝ ﻣﻦ ﺍﻟﺒﺎﺏ‪ ..‬ﻓﻨـﺰﻝ ﻭﺃﻏﻠﻖ ﺍﻟﺒﺎﺏ ﺑﺎﳌﺰﻻﺝ ﻣﻦ‬
‫ﻭﺭﺍﺋﻲ‪ ،‬ﻭﺻﻌﺪ ﺇﱃ ﻏﺮﻓﺘﻪ ﻳﻀﻄﺠﻊ‪ ...‬ﻭﺑﻌﺪ ﺫﻟﻚ ﻗﺪﻡ »ﻣﺼﻄﻔﻰ ﻗﻮﻟﻪ ﺍﻭﻧﲇ« ﺑﺼﺤﺒﺔ ﺍﳊﺎﺝ ﻋﺜﲈﻥ‪ .‬ﻭﻛﺎﻥ ﺍﻷﺳﺘﺎﺫ ﻻ‬
‫ﻳﻘﺒﻞ ﻳﻮﻣﻬﺎ ﺃﺣﺪ ﹰﺍ ﻋﻨﺪﻩ ﺑﻠﻪ ﺃﻥ ﻳﻘﺒﻞ ﰲ ﺗﻠﻚ ﺍﻟﻔﱰﺓ ﺷﺨﺼﲔ ﻣﻌ ﹰﺎ! ﻓﻼ ﳏﺎﻟﺔ ﺃﻧﻪ ﻳﺮﺩﳘﺎ‪ ..‬ﻭﻟﻜﻦ ﻣﺼﻄﻔﻰ ﻫﺬﺍ ﺍﳌﺬﻛﻮﺭ ﰲ‬
‫ﺭﺣﺐ ﺑﻪ ﺑﻠﺴﺎﻥ ﺍﳊﺎﻝ ﻗﺎﺋ ﹰ‬
‫ﻼ‪ :‬ﺇﻥ ﺃﺳﺘﺎﺫﻙ‬ ‫ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻣﺎ ﺇﻥ ﺃﺗﻰ ﺇﱃ ﺑﺎﺏ ﺍﻷﺳﺘﺎﺫ ﻣﻊ ﺍﳊﺎﺝ ﻋﺜﲈﻥ ﺣﺘﻰ ﻛﺄﻥ ﺍﻟﺒﺎﺏ ﻗﺪ ﹼ‬
‫ﻟﻦ ﻳﻘﺒﻠﻚ‪ ،‬ﻭﻟﻜﻨﻲ ﺳﺄﻧﻔﺘﺢ ﻟﻚ ﻓﺎﻧﻔﺘﺢ ﻟﻪ ﺍﻟﺒﺎﺏ ﺍﳌﻐﻠﻖ‪» .‬ﻧﻌﻢ ﺇﻥ ﻣﺎ ﻗﺎﻟﻪ ﺍﻷﺳﺘﺎﺫ ﺣﻖ ﺣﻮﻝ ﻣﺼﻄﻔﻰ ﻣﻦ ﺃﻧﻪ ﻳﺴﺘﺤﻖ‬
‫ﺍﻻﺳﺘﻘﺒﺎﻝ ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻣﺜﻠﲈ ﺃﻇﻬﺮ ﺍﳌﺴﺘﻘﺒﻞ ﺫﻟﻚ ﺑﻮﺿﻮﺡ ﻓﺈﻥ ﺑﺎﺏ ﺑﻴﺘﻪ ﻗﺪ ﺷﻬﺪ ﻋﲆ ﺫﻟﻚ ﺃﻳﻀ ﹰﺎ‪ «..‬ﺧﴪﻭ‪.‬‬
‫ﻻ ﻋﻨﻲ«‪.‬‬‫»ﻧﻌﻢ ﺇﻥ ﻣﺎ ﻛﺘﺒﻪ »ﺧﴪﻭ« ﺻﺪﻕ‪ ،‬ﻓﺄﻧﺎ ﹸﺃﺻﺪﱢ ﻗﻪ‪ .‬ﻓﺒﺎﺏ ﺍﻟﺒﻴﺖ ﺍﻟﺬﻱ ﺃﺳﻜﻨﻪ ﻗﺪ ﻗﺒﻞ ﻣﺼﻄﻔﻰ ﻭﺍﺳﺘﻘﺒﻠﻪ ﺑﺪ ﹰ‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫‪٣٤٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻣﻄﻮﻟﺔ ﻫﻮ ﺭﺟﺎﺀ ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﻃﻠﺐ ﺍﻟﺪﻋﺎﺀ‬
‫ﻫﺬﺍ ﻭﺇﻥ ﺳﺒﺐ ﻛﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﻛﺘﺎﺑﺔ ﹼ‬
‫ﻟﻠﻤﺮﺣﻮﻡ »ﻋﺒﺪﺍﻟﺮﲪﻦ«‪ .‬ﻓﻼ ﺗﻤ ﹼﻠﻮﺍ ﻭﻻ ﺗﺴﺄﻣﻮﺍ ﻣﻦ ﻃﻮﻟﻪ‪ .‬ﻭﺇﻥ ﻗﺼﺪﻱ ﻣﻦ ﺇﻇﻬﺎﺭ ﺟﺮﺣﻲ‬
‫ﺍﳌﺨﻴﻒ ﲠﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻔﺠﻌﺔ ﺍﳌﺆﳌﺔ‪ ،‬ﻓﺘﺘﺄﳌﻮﻥ ﺃﻛﺜﺮ ﻭﲢﺰﻧﻮﻥ ﺣﺘﻰ ﺇﻧﻪ ﻗﺪ ﻳﺆﺩﻱ ﺇﱃ ﺯﻳﺎﺩﺓ ﺁﻻﻣﻜﻢ‬
‫ﻭﺃﺣﺰﺍﻧﻜﻢ ﻓﺘﻨﻔﺮﻭﻥ ﻣﻨﻪ‪ ،‬ﻟﻴﺲ ﹼﺇﻻ ﻟﺒﻴﺎﻥ ﻣﺎ ﰲ ﺍﻟﺒﻠﺴﻢ ﺍﻟﻘﺮﺁﲏ ﺍﳌﻘﺪﺱ ﻣﻦ ﺷﻔﺎﺀ ﺧﺎﺭﻕ ﻭﻣﻦ ﻧﻮﺭ‬
‫ﺑﺎﻫﺮ ﺳﺎﻃﻊ ‪.‬‬
‫)‪(١‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﻟﺚ ﻋﴩ‬
‫ﺳﺄﺑﺤﺚ ﰲ ﻫﺬﺍ ﺍﻟﺮﺟﺎﺀ ﻋﻦ ﻟﻮﺣﺔ ﻣﻬﻤﺔ ﻣﻦ ﻟﻮﺣﺎﺕ ﻭﻗﺎﺋﻊ ﺣﻴﺎﰐ‪ ،‬ﻓﺎﻟﺮﺟﺎﺀ ﹼﺃﻻ ﺗﺴﺄﻣﻮﺍ‬
‫ﻭﺗﻀﺠﺮﻭﺍ ﻣﻦ ﻃﻮﳍﺎ‪.‬‬
‫ﺑﻌﺪﻣﺎ ﻧﺠﻮﺕ ﻣﻦ ﺃﴎ ﺍﻟﺮﻭﺱ ﰲ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ‪ ،‬ﻟﺒﺜﺖ ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ ﳋﺪﻣﺔ ﺍﻟﺪﹼ ﻳﻦ‬
‫ﻭﺑﻬﻤﺔ ﺍﻟﺸﻴﺦ‬
‫ﹼ‬ ‫ﰲ »ﺩﺍﺭ ﺍﳊﻜﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ« ﺣﻮﺍﱄ ﺛﻼﺙ ﺳﻨﻮﺍﺕ‪ .‬ﻭﻟﻜﻦ ﺑﺈﺭﺷﺎﺩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﺍﻟﻜﻴﻼﲏ‪ ،‬ﻭﺑﺎﻧﺘﺒﺎﻫﻲ ﺑﺎﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﺗﻮ ﹼﻟﺪ ﻋﻨﺪﻱ ﺳﺄ ﹲﻡ ﻭﻣﻠﻞ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﳊﻀﺎﺭﻳﺔ ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ‪،‬‬
‫ﻭﺑﺖ ﺃﻧﻔﺮ ﻣﻦ ﺣﻴﺎﲥﺎ ﺍﻻﺟﺘﲈﻋﻴﺔ ﺍﻟﺒﻬﻴﺠﺔ‪ ،‬ﻓﺴﺎﻗﻨﻲ ﺍﻟﺸﻮﻕ ﻭﺍﳊﻨﲔ ﺍﳌﺴﻤﻰ ﺑـ»ﺩﺍﺀ ﺍﻟ ﹸﻐﺮﺑﺔ« ﺇﱃ‬
‫ﺑﻠﺪﰐ‪ ،‬ﺇﺫ ﻛﻨﺖ ﺃﻗﻮﻝ‪ :‬ﻣﺎ ﺩﻣﺖ ﺳﺄﻣﻮﺕ ﻓﻸﻣﺖ ﺇﺫﻥ ﰲ ﺑﻠﺪﰐ‪ ..‬ﻓﺘﻮﺟﻬﺖ ﺇﱃ ﻣﺪﻳﻨﺔ »ﻭﺍﻥ«‪.‬‬
‫ﻭﻫﻨﺎﻙ ﻗﺒﻞ ﻛﻞ ﳾﺀ ﺫﻫﺒﺖ ﺇﱃ ﺯﻳﺎﺭﺓ ﻣﺪﺭﺳﺘﻲ ﺍﳌﺴﲈﺓ ﺑـ»ﺧﻮﺭﺧﻮﺭ« ﻓﺮﺃﻳﺖ ﺃﻥ ﺍﻷﺭﻣﻦ‬
‫ﻗﺪ ﺃﺣﺮﻗﻮﻫﺎ ﻣﺜﻠﲈ ﺃﺣﺮﻗﻮﺍ ﺑﻘﻴﺔ ﺍﻟﺒﻴﻮﺕ ﺍﳌﻮﺟﻮﺩﺓ ﰲ »ﻭﺍﻥ« ﰲ ﺃﺛﻨﺎﺀ ﺍﻻﺣﺘﻼﻝ ﺍﻟﺮﻭﳼ‪ ..‬ﺻﻌﺪﺕ‬
‫ﺇﱃ ﺍﻟﻘﻠﻌﺔ ﺍﳌﺸﻬﻮﺭﺓ ﰲ »ﻭﺍﻥ« ﻭﻫﻲ ﻛﺘﻠﺔ ﻣﻦ ﺻﺨﺮﺓ ﺻﻠﺪﺓ ﺗﻀﻢ ﲢﺘﻬﺎ ﻣﺪﺭﺳﺘﻲ ﺍﳌﻼﺻﻘﺔ ﲠﺎ‬
‫ﺃﺷﺒﺎﺡ ﺃﻭﻟﺌﻚ ﺍﻷﺻﺪﻗﺎﺀ ﺍﳊﻘﻴﻘﻴﲔ ﻭﺍﻹﺧﻮﺓ ﺍﳌﺆﻧﺴﲔ ﻣﻦ ﻃﻼﰊ‬
‫ﹸ‬ ‫ﺗﻤﺎﻣ ﹰﺎ‪ ،‬ﻭﻛﺎﻧﺖ ﹼ‬
‫ﺗﻤﺮ ﻣﻦ ﺃﻣﺎﻣﻲ‬
‫ﻗﺴﻢ‬
‫ﰲ ﻣﺪﺭﺳﺘﻲ ﺍﻟﺬﻳﻦ ﻓﺎﺭﻗﺘﹸﻬﻢ ﻗﺒﻞ ﺣﻮﺍﱄ ﺳﺒﻊ ﺳﻨﻮﺍﺕ ﺧﻠﺖ‪ ،‬ﻓﻌﲆ ﺇﺛﺮ ﻫﺬﻩ ﺍﻟﻜﺎﺭﺛﺔ ﺃﺻﺒﺢ ﹲ‬
‫ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻷﺻﺪﻗﺎﺀ ﺍﻟﻔﺪﺍﺋﻴﲔ ﺷﻬﺪﺍ ﹶﺀ ﺣﻘﻴﻘﻴﲔ ﻭﺁﺧﺮﻭﻥ ﺷﻬﺪﺍ ﹶﺀ ﻣﻌﻨﻮﻳﲔ‪ ،‬ﻓﻠﻢ ﺃﲤﺎﻟﻚ ﻧﻔﴘ‬
‫ﻣﻦ ﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻨﺤﻴﺐ‪ ..‬ﺻﻌﺪﺕ ﺇﱃ ﻗﻤﺔ ﺍﻟﻘﻠﻌﺔ ﻭﺍﺭﺗﻘﻴﺘﹸﻬﺎ ﻭﻫﻲ ﺑﻌﻠﻮ ﺍﳌﻨﺎﺭﺗﲔ ﻭﻣﺪﺭﺳﺘﻲ ﲢﺘﻬﺎ‪،‬‬
‫ﺍﻟﺨﻴﺎﻝ ﺇﱃ ﻣﺎ ﻳﻘﺮﺏ ﻣﻦ ﺛﲈﲏ ﺳﻨﻮﺍﺕ ﺧ ﹶﻠ ﹾﺖ ﻭﺟﺎﻝ ﰊ ﺍﳋﻴﺎﻝ‬
‫ﹸ‬ ‫ﻭﺟﻠﺴﺖ ﻋﻠﻴﻬﺎ ﺃﺗﺄﻣﻞ‪ ،‬ﻓﺬﻫﺐ ﰊ‬
‫ﰲ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﳌﺎ ﳋﻴﺎﱄ ﻣﻦ ﻗﻮﺓ ﻭﻟﻌﺪﻡ ﻭﺟﻮﺩ ﻣﺎﻧﻊ ﳛﻮﻝ ﺑﻴﻨﻲ ﻭﺑﲔ ﺫﻟﻚ ﺍﳋﻴﺎﻝ ﻭﻳﴫﻓﻨﻲ ﻋﻦ‬
‫ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺇﺫ ﻛﻨﺖ ﻭﺣﻴﺪ ﹰﺍ ﻣﻨﻔﺮﺩ ﹰﺍ‪.‬‬

‫)‪ (١‬ﺇﻥ ﺣﺎﺩﺛﺔ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺘﻲ ﻳﺬﻛﺮﻫﺎ ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﻟﺚ ﻋﴩ ﻗﺪ ﺣﺪﺛﺖ ﻗﺒﻞ ﺛﻼﺙ ﻋﴩ ﺳﻨﺔ‪ ...‬ﺇﻧﻪ ﺗﻮﺍﻓﻖ ﻟﻄﻴﻒ!!‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٤٨‬‬
‫ﻼ ﺟﺪ ﹰﺍ ﻗﺪ ﺟﺮ￯ ﺧﻼﻝ ﺛﲈﲏ ﺳﻨﻮﺍﺕ ﺣﺘﻰ ﺇﻧﻨﻲ ﻛ ﹼﻠﲈ ﹸ‬
‫ﻛﻨﺖ ﺃﻓﺘﺢ ﻋﻴﻨﻲ‬ ‫ﺷﺎﻫﺪﺕ ﺗﺤﻮ ﹰ‬
‫ﻻ ﻫﺎﺋ ﹰ‬
‫ﺃﻥ ﻣﺮﻛﺰ ﺍﳌﺪﻳﻨﺔ ﺍﳌﺤﻴﻄﺔ ﺑﻤﺪﺭﺳﺘﻲ ‪-‬ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺃﺭ￯ ﻛﺄﻥ ﻋﺼﺮ ﹰﺍ ﻗﺪ ﻭ ﹼﻟﻰ ﻭﻣﴣ ﺑﺄﺣﺪﺍﺛﻪ‪ .‬ﺭﺃﻳﺖ ﹼ‬
‫ﻼ‪ .‬ﻓﻨﻈﺮﺕ ﺇﱃ ﻫﺬﺍ ﺍﳌﻨﻈﺮ ﻧﻈﺮﺓ‬ ‫ﺑﺠﺎﻧﺐ ﺍﻟﻘﻠﻌﺔ‪ -‬ﻗﺪ ﹸﺃﺣﺮﻕ ﻣﻦ ﺃﻗﺼﺎﻩ ﺇﱃ ﺃﻗﺼﺎﻩ ﻭ ﹸﺩ ﹼﻣﺮ ﺗﺪﻣﻴﺮ ﹰﺍ ﻛﺎﻣ ﹰ‬
‫ﺣﺰﻥ ﻭﺃﺳﻰ‪ ..‬ﺇﺫ ﻛﻨﺖ ﺃﺷﻌﺮ ﺍﻟﻔﺮﻕ ﺍﳍﺎﺋﻞ ﺑﲔ ﻣﺎ ﻛﻨﺖ ﻓﻴﻪ ﻭﺑﲔ ﻣﺎ ﺃﺭﺍﻩ ﺍﻵﻥ‪ ،‬ﻭﻛﺄﻥ ﻣﺎﺋﺘﻲ ﺳﻨﺔ‬
‫ﻳﻌﻤﺮﻭﻥ ﻫﺬﻩ ﺍﻟﺒﻴﻮﺕ ﺍﻟﻤﻬﺪﱠ ﻣﺔ ﺃﺻﺪﻗﺎﺋﻲ‪ ،‬ﻭﺃﺣ ﹼﺒ ﹰﺔ‬
‫ﻣﺮﺕ ﻋﲆ ﻫﺬﻩ ﺍﳌﺪﻳﻨﺔ‪ ..‬ﻛﺎﻥ ﺃﻏﻠﺐ ﺍﻟﺬﻳﻦ ﹼ‬
‫ﻗﺪ ﹼ‬
‫ﻗﺴﻢ ﻣﻨﻬﻢ ﺑﺎﳍﺠﺮﺓ ﻣﻦ ﺍﳌﺪﻳﻨﺔ ﻭﺫﺍﻗﻮﺍ ﻣﻀﺎﺿﺘﻬﺎ‪ ،‬ﺗﻐﻤﺪﻫﻢ ﺍﷲ ﺟﻤﻴﻌ ﹰﺎ‬
‫ﻋﻠﻲ‪ ..‬ﻓﻠﻘﺪ ﺗﻮ ﹼﻓﻲ ﹲ‬
‫ﺃﻋﺰﺍﺀ ﹼ‬
‫ﹼ‬
‫ﺑﻴﻮﺕ ﺍﳌﺴﻠﻤﲔ ﰲ ﺍﳌﺪﻳﻨﺔ ﻛﻠ ﹼﻴ ﹰﺎ ﻭﱂ ﺗﺒﻖ ﹼﺇﻻ »ﳏﻠﺔ ﺍﻷﺭﻣﻦ«‪ ،‬ﻓﺘﺄﳌﺖ ﻣﻦ‬
‫ﹸ‬ ‫ﺑﺮﲪﺘﻪ‪ .‬ﺣﻴﺚ ﹸﺩ ﹼﻣﺮﺕ‬
‫ﺍﻷﻋﲈﻕ‪ ،‬ﻭﺣﺰﻧﺖ ﺣﺰﻧ ﹰﺎ ﺷﺪﻳﺪ ﹰﺍ ﻣﺎ ﻟﻮ ﻛﺎﻥ ﱄ ﺃﻟﻒ ﻋﲔ ﻟﻜﺎﻧﺖ ﺗﺴﻜﺐ ﺍﻟﺪﻣﻮﻉ ﻣﺪﺭﺍﺭ ﹰﺍ‪.‬‬
‫ﻛﻨﺖ ﺃﻇﻦ ﺃﻧﻨﻲ ﻗﺪ ﻧﺠﻮﺕ ﻣﻦ ﺍﻻﻏﱰﺍﺏ ﺣﻴﺚ ﺭﺟﻌﺖ ﺇﱃ ﻣﺪﻳﻨﺘﻲ‪ ،‬ﻭﻟﻜﻦ ‪-‬ﻭﻳﺎ‬
‫ﻣﺌﺎﺕ ﻣﻦ ﻃﻼﰊ ﻭﺃﺣﺒﺘﻲ ﺍﻟﺬﻳﻦ‬‫ﹴ‬ ‫ﺃﻓﺠﻊ ﻏﺮﺑﺔ ﰲ ﻣﺪﻳﻨﺘﻲ ﻧﻔﺴﻬﺎ؛ ﺇﺫ ﺭﺃﻳﺖ‬ ‫ﻟﻸﺳﻒ‪ -‬ﻟﻘﺪ ﺭﺃﻳﺖ‬
‫ﹶ‬
‫ﺍﺭﺗﺒﻂ ﲠﻢ ﺭﻭﺣﻴ ﹰﺎ ‪-‬ﻛﻌﺒﺪ ﺍﻟﺮﲪﻦ ﺍﳌﺎﺭ ﺫﻛﺮﻩ ﰲ ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﲏ ﻋﴩ‪ -‬ﺭﺃﻳﺘﹸﻬﻢ ﻗﺪ ﹸﺃﻫﻴﻞ ﻋﻠﻴﻬﻢ‬
‫ﺍﻟﱰﺍﺏ ﻭﺍﻷﻧﻘﺎﺽ‪ ،‬ﻭﺭﺃﻳﺖ ﺃﻥ ﻣﻨﺎﺯ ﹶﻟﻬﻢ ﺃﺻﺒﺤﺖ ﺃﺛﺮ ﹰﺍ ﺑﻌﺪ ﻋﲔ‪ ،‬ﻭﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻠﻮﺣﺔ ﺍﳊﺰﻳﻨﺔ‬
‫ﺗﺠﺴﺪ ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻷﺣﺪﻫﻢ ﻭﺍﻟﺘﻲ ﻛﺎﻧﺖ ﰲ ﺫﺍﻛﺮﰐ ﻣﻨﺬ ﺯﻣﻦ ﺑﻌﻴﺪ ﹼﺇﻻ ﺃﻧﻨﻲ ﱂ ﺃﻛﻦ ﺃﻓﻬﻢ‬ ‫ﹼ‬
‫ﻣﻌﻨﺎﻫﺎ ﺗﻤﺎﻣ ﹰﺎ‪:‬‬
‫‪‬‬ ‫‪‬‬ ‫‪ ‬‬ ‫‪      ‬‬ ‫‪         ‬‬
‫‪(١)                ‬‬ ‫‪‬‬
‫‪        ‬‬ ‫‪‬‬ ‫‪       ‬‬
‫‪   ‬‬ ‫‪‬‬
‫‪‬‬‫‪‬‬
‫‪‬‬
‫ﺃﻱ ﺃﻥ ﺃﻛﺜﺮ ﻣﺎ ﻳﻘﴤ ﻋﲆ ﺍﻹﻧﺴﺎﻥ ﻭﳞﻠﻜﻪ ﺇﻧﲈ ﻫﻮ ﻣﻔﺎﺭﻗﺔ ﺍﻷﺣﺒﺎﺏ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻧﻪ ﱂ ﻳﺆﳌﻨﻲ ﳾ ﹲﺀ ﻭﱂ ﻳﺒﻜﻨﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ‪ ،‬ﻓﻠﻮ ﱂ ﻳﺄﺗﻨﻲ ﻣﺪ ﹲﺩ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﻓﻲ ﺇﱃ ﺩﺭﺟﺔ ﻛﺎﻓﻴﺔ ﻟﺴﻠﺐ ﺍﻟﺮﻭﺡ ﻣﻨﹼﻲ‪ .‬ﻟﻘﺪ‬
‫ﻭﺍﻟﻬﻢ ﻳﺆﺛﺮ ﹼ‬
‫ﹼ‬ ‫ﺍﻟﻐﻢ ﻭﺍﳊﺰﻥ‬
‫ﻭﻣﻦ ﺍﻹﻳﲈﻥ ﻟﻜﺎﻥ ﺫﻟﻚ ﱡ‬
‫ﺑﻌﻴﻨﻲ‬
‫ﹼ‬ ‫ﻛﺎﻥ ﺍﻟﺸﻌﺮﺍﺀ ﻣﻨﺬ ﺍﻟﻘﺪﻳﻢ ﻳﺒﻜﻮﻥ ﻋﲆ ﻣﻨﺎﺯﻝ ﺃﺣﺒﺘﻬﻢ ﻋﻨﺪ ﻣﺮﻭﺭﻫﻢ ﻋﲆ ﺃﻃﻼﳍﺎ ﻓﺮﺃﻳﺖ‬
‫ﻟﻮﺣ ﹶﺔ ﺍﻟﻔﺮﺍﻕ ﺍﳊﺰﻳﻨﺔ ﻫﺬﻩ‪ ..‬ﻓﺒﻜﹶﺖ ﺭﻭﺣﻲ ﻭﻗﻠﺒﻲ ﻣﻊ ﻋﻴﻨﻲ ﺑﺤﺰﻥ ﺷﺪﻳﺪ ﻛﻤﻦ ﱡ‬
‫ﻳﻤﺮ ﺑﻌﺪ ﻣﺎﺋﺘﻲ‬
‫ﺳﻨﺔ ﻋﲆ ﺩﻳﺎﺭ ﺃﺣ ﹼﺒﺘﻪ ﻭﺃﻃﻼﳍﺎ‪..‬‬
‫ﻣﺮﺕ ﺍﻟﺼﻔﺤﺎﺕ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﻠﺬﻳﺬﺓ ﳊﻴﺎﰐ ﺃﻣﺎﻡ ﻋﻴﻨﻲ ﻭﺧﻴﺎﱄ ﻭﺍﺣﺪﺓ ﺗﻠﻮ ﺍﻷﺧﺮ￯‬
‫ﻋﻨﺪ ﺫﻟﻚ ﹼ‬
‫)‪ (١‬ﻗﻮﻝ ﺍﳌﺘﻨﺒﻲ‪ :‬ﻟﻮﻻ ﻣﻔﺎﺭﻗﺔ ﺍﻷﺣﺒﺎﺏ‪ ..‬ﺇﻟﺦ‪ ..‬ﰲ »ﳍﺎ« ﻭﺟﻪ ﻏﺮﻳﺐ‪ ،‬ﻭﻫﻮ ﺃﻥ ﺗﻘﺪﺭﻩ ﺟﻤﻌ ﹰﺎ ﻟﻠﻬﺎﺓ‪ ،‬ﻛﺤﺼﺎﺓ ﻭﺣﺼﺎ‪ ،‬ﻭﻳﻜﻮﻥ‬
‫»ﳍﺎ« ﻓﺎﻋ ﹰ‬
‫ﻼ ﺑـ»ﻭﺟﺪﺕ« ﻭ»ﺍﳌﻨﺎﻳﺎ« ﻣﻀﺎﻓ ﹰﺎ ﺇﻟﻴﻪ‪ .‬ﻭﻳﻜﻮﻥ ﺇﺛﺒﺎﺕ ﺍﻟﻠﻬﻮﺍﺕ ﻟﻠﻤﻨﺎﻳﺎ ﺍﺳﺘﻌﺎﺭﺓ ﹸﺷﺒﻬﺖ ﺑﴚﺀ ﻳﺒﺘﻠﻊ ﺍﻟﻨﺎﺱ‪.‬‬
‫ﻭﻳﻜﻮﻥ ﻗﺪ ﺃﻗﺎﻡ »ﺍﻟﻠﻬﺎ« ﻣﻘﺎﻡ ﺍﻷﻓﻮﺍﻩ‪ ،‬ﳌﺠﺎﻭﺭﺓ ﺍﻟﻠﻬﻮﺍﺕ ﻟﻠﻔﻢ‪) .‬ﻋﻦ ﻣﻐﻨﻰ ﺍﻟﻠﺒﻴﺐ ‪.(٢٣٤/١‬‬
‫‪٣٤٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺑﻜﻞ ﺣﻴﻮﻳﺔ‪ ،‬ﻛﻤﺮﻭﺭ ﻣﺸﺎﻫﺪ ﺍﻟﻔﻠﻢ ﺍﻟﺴﻴﻨﲈﺋﻲ‪ ..‬ﺗﻠﻚ ﺍﳊﻴﺎﺓ ﺍﻟﺴﺎﺭﺓ ﺍﻟﺘﻲ ﻗﻀﻴﺘﹸﻬﺎ ﰲ ﺗﺪﺭﻳﺲ ﻃﻼﰊ‬
‫ﺍﻟﻨﺠﺒﺎﺀ ﺑﲈ ﻳﻘﺮﺏ ﻣﻦ ﻋﴩﻳﻦ ﺳﻨﺔ‪ ،‬ﻭﰲ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻋﺎﻣﺮﺓ ﲠﻴﺠﺔ ﻭﺫﺍﺕ‬
‫ﻻ‪ .‬ﻗﻀﻴﺖ ﻓﱰﺓ ﻃﻮﻳﻠﺔ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﻟﻠﻮﺣﺎﺕ ﻣﻦ‬‫ﺧﺮﺍﺋﺐ ﻭﺃﻃﻼ ﹰ‬
‫ﹶ‬ ‫ﻧﺸﻮﺓ ﻭﴎﻭﺭ‪ ،‬ﻓﺄﺻﺒﺤﺖ ﺍﻵﻥ‬
‫ﺑﺪﺃﺕ ﺃﺳﺘﻐﺮﺏ ﻣﻦ ﺣﺎﻝ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﻴﻒ ﺃﳖﻢ ﳜﺪﻋﻮﻥ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﺎﻟﻮﺿﻊ‬ ‫ﹸ‬ ‫ﺣﻴﺎﰐ‪ ،‬ﻭﻋﻨﺪﻫﺎ‬
‫ﻫﺬﺍ ﻳﺒ ﹼﻴﻦ ﺑﺪﺍﻫﺔ ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﻻ ﳏﺎﻟﺔ ﻓﺎﻧﻴﺔ‪ ،‬ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﻟﻴﺲ ﹼﺇﻻ ﻋﺎﺑﺮ ﺳﺒﻴﻞ‪ ،‬ﻭﺿﻴﻔ ﹰﺎ ﺭﺍﺣ ﹰ‬
‫ﻼ‪.‬‬
‫ﺑﻌﻴﻨﻲ ﻣﺪ￯ ﺻﺪﻕ ﻣﺎ ﻳﻘﻮﻟﻪ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ‪» :‬ﻻ ﺗﻨﺨﺪﻋﻮﺍ ﺑﺎﻟﺪﻧﻴﺎ ﻓﺈﳖﺎ ﻏﺪﹼ ﺍﺭﺓ‪ ..‬ﻣﻜﹼﺎﺭﺓ‪..‬‬
‫ﹼ‬ ‫ﻭﺷﺎﻫﺪﺕ‬
‫ﻓﺎﻧﻴﺔ‪ .«..‬ﻭﺭﺃﻳﺖ ﻛﺬﻟﻚ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺫﻭ ﻋﻼﻗﺔ ﻣﻊ ﻣﺪﻳﻨﺘﻪ ﻭﺑﻠﺪﺗﻪ ﺑﻞ ﻣﻊ ﺩﻧﻴﺎﻩ ﻣﺜﻠﲈ ﻟﻪ ﻋﻼﻗﺔ ﻣﻊ‬
‫ﺑﻌﻴﻨﻲ ﻟﺸﻴﺨﻮﺧﺘﻲ ‪-‬ﺑﺎﻋﺘﺒﺎﺭ ﻭﺟﻮﺩﻱ‪ -‬ﻛﻨﺖ ﺃﺭﻳﺪ ﺃﻥ‬
‫ﹼ‬ ‫ﺟﺴﻤﻪ ﻭﺑﻴﺘﻪ‪ ،‬ﻓﺒﻴﻨﲈ ﻛﻨﺖ ﺃﺭﻳﺪ ﺃﻥ ﺃﺑﻜﻲ‬
‫ﺃﺟﻬﺶ ﺑﺎﻟﺒﻜﺎﺀ ﺑﻌﴩﺓ ﻋﻴﻮﻥ ﻻ ﳌﺠﺮﺩ ﺷﻴﺨﻮﺧﺔ ﻣﺪﺭﺳﺘﻲ‪ ،‬ﺑﻞ ﻟﻮﻓﺎﲥﺎ‪ ،‬ﺑﻞ ﻛﻨﺖ ﺃﺷﻌﺮ ﺃﻧﻨﻲ‬
‫ﺑﺤﺎﺟﺔ ﺇﱃ ﺍﻟﺒﻜﺎﺀ ﺑﲈﺋﺔ ﻋﲔ ﻋﲆ ﻣﺪﻳﻨﺘﻲ ﺍﳊﻠﻮﺓ ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﳌﻴﺘﺔ‪.‬‬
‫ﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ ﻣﻦ ﺃﻥ ﹶﻣ ﹶﻠﻜ ﹰﺎ ﻳﻨﺎﺩﻱ ﻛﻞ ﺻﺒﺎﺡ‪) :‬ﻟﹺﺪﻭﺍ ﻟﻠﻤﻮﺕ ﻭﺍﺑﻨﻮﺍ‬
‫ﺑﻌﻴﻨﻲ ﻻ ﺑﺄﺫﲏ‪ ،‬ﻭﻣﺜﻠﲈ ﺃﺑﻜﺎﲏ ﻭﺿﻌﻲ ﰲ ﺫﻟﻚ‬ ‫ﹼ‬ ‫ﻟﻠﺨﺮﺍﺏ()‪ (١‬ﻛﻨﺖ ﺍﺳﻤﻊ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺍﺳﻤﻌﻬﺎ‬
‫ﺍﻟﻮﻗﺖ‪ ،‬ﻓﺈﻥ ﺧﻴﺎﱄ ﻣﻨﺬ ﻋﴩﻳﻦ ﺳﻨﺔ ﻳﺬﺭﻑ ﺍﻟﺪﻣﻮﻉ ﺃﻳﻀ ﹰﺎ ﻛ ﹼﻠﲈ ﹼ‬
‫ﻣﺮ ﻋﲆ ﺫﻟﻚ ﺍﳊﺎﻝ‪ .‬ﻧﻌﻢ ﺇﻥ ﺩﻣﺎﺭ‬
‫ﻋﻤﺮﺕ ﺁﻻﻑ ﺍﻟﺴﻨﲔ‪ ،‬ﻭﺍﻛﺘﻬﺎﻝ ﺍﳌﺪﻳﻨﺔ ﺍﻟﺘﻲ ﲢﺘﻬﺎ ﺧﻼﻝ ﺛﲈﲏ‬
‫ﺗﻠﻚ ﺍﻟﺒﻴﻮﺕ ﰲ ﻗﻤﺔ ﺍﻟﻘﻠﻌﺔ ﺍﻟﺘﻲ ﹼ‬
‫ﻣﺮﺕ ﻋﻠﻴﻬﺎ ﺛﲈﻧﲈﺋﺔ ﺳﻨﺔ‪ ،‬ﻭﻭﻓﺎﺓ ﻣﺪﺭﺳﺘﻲ ‪-‬ﺃﺳﻔﻞ ﺍﻟﻘﻠﻌﺔ‪ -‬ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﺗﻨﺒﺾ‬
‫ﺳﻨﻮﺍﺕ‪ ،‬ﺣﺘﻰ ﻛﺄﻧﻪ ﻗﺪ ﹼ‬
‫ﺑﺎﳊﻴﺎﺓ ﻭﺍﻟﺘﻲ ﻛﺎﻧﺖ ﳎﻤﻊ ﺍﻷﺣﺒﺎﺏ‪ ..‬ﺗﺸﲑ ﺇﱃ ﻭﻓﺎﺓ ﲨﻴﻊ ﺍﳌﺪﺍﺭﺱ ﺍﻟﺪﻳﻨﻴﺔ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﲈﻧﻴﺔ‪.‬‬
‫ﻭﺗﺒﲔ ﺍﻟﻌﻈﻤﺔ ﺍﳌﻌﻨﻮﻳﺔ ﳉﻨﺎﺯﲥﺎ ﺍﻟﻜﱪ￯‪ ،‬ﺣﺘﻰ ﻛﺄﻥ ﺍﻟﻘﻠﻌﺔ ﺍﻟﺘﻲ ﻫﻲ ﺻﺨﺮﺓ ﺻﻠﺪﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻗﺪ‬
‫ﺃﺻﺒﺤﺖ ﺷﺎﻫﺪﺓ ﻗﱪﻫﺎ‪ .‬ﻭﺭﺃﻳﺖ ﺃﻥ ﻃﻼﰊ ‪-‬ﺭﲪﻬﻢ ﺍﷲ ﺟﻤﻴﻌ ﹰﺎ‪ -‬ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻌﻲ ﰲ ﺗﻠﻚ‬
‫ﺍﳌﺪﺭﺳﺔ ‪-‬ﻗﺒﻞ ﺛﲈﲏ ﺳﻨﻮﺍﺕ‪ -‬ﻭﻫﻢ ﺭﺍﻗﺪﻭﻥ ﰲ ﻗﺒﻮﺭﻫﻢ‪ ،‬ﺭﺃﻳﺘﹸﻬﻢ ﻛﺄﳖﻢ ﻳﺒﻜﻮﻥ ﻣﻌﻲ‪ ،‬ﺑﻞ ﺗﺸﺎﺭﻛﻨﻲ‬
‫ﻭﺃﺣﺠﺎﺭﻫﺎ ﺍﳌﺒﻌﺜﺮﺓ‪.‬‬
‫ﹸ‬ ‫ﺑﻴﻮﺕ ﺍﳌﺪﻳﻨﺔ ﺍﻟﻤﺪﹶ ﱠﻣﺮﺓ‪ ،‬ﺑﻞ ﺣﺘﻰ ﺟﺪﺭﺍﻧﹸﻬﺎ ﺍﻟﻤﻨﻬﺪﹼ ﺓ‬
‫ﺍﻟﺒﻜﺎﺀ ﻭﺍﳊﺰﻥ ﺣﺘﻰ ﹸ‬
‫ﺃﺗﺤﻤﻞ ﻫﺬﻩ‬ ‫ﹴ‬
‫ﻭﻋﻨﺪﺋﺬ ﻋﻠﻤﺖ ﺃﻧﻨﻲ ﻻ ﺃﺳﺘﻄﻴﻊ ﺃﻥ‬ ‫ﻧﻌﻢ ﺇﻧﻨﻲ ﺭﺃﻳﺖ ﻛﹸﻞ ﳾﺀ ﻭﻛﺄﻧﻪ ﻳﺒﻜﻲ‪،‬‬
‫ﹼ‬
‫ﻋﻠﻲ ﺃﻥ ﺍﻧﺴﺤﺐ ﺇﱃ ﻣﻐﺎﺭﺓ ﰲ ﺍﳉﺒﻞ‬‫ﺍﻟﻐﺮﺑﺔ ﰲ ﻣﺪﻳﻨﺘﻲ‪ ،‬ﻓﻔﻜﺮﺕ ﺇﻣﺎ ﺃﻥ ﺃﺫﻫﺐ ﺇﻟﻴﻬﻢ ﰲ ﻗﺒﻮﺭﻫﻢ ﺃﻭ ﹼ‬
‫ﻣﻨﺘﻈﺮ ﹰﺍ ﹶﺃﺟﲇ‪ ،‬ﻭﻗﻠﺖ ﻣﺎ ﺩﺍﻡ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻔﺮﺍﻗﺎﺕ ﻭﺍﻻﻓﱰﺍﻗﺎﺕ ﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﹸﻳﺼ ﹶﺒﺮ‬
‫ﹸ‬
‫ﺃﻓﻀﻞ ﻣﻦ‬ ‫ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻘﺎﻭﻡ‪ ،‬ﻭﻫﻲ ﻣﺆﳌﺔ ﻭﳏﺮﻗﺔ ﺇﱃ ﻫﺬﻩ ﺍﻟﺪﺭﺟﺔ‪ ،‬ﻓﻼ ﺷﻚ ﺃﻥ ﺍﳌﻮﺕ‬
‫)‪ (١‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺷﻌﺐ ﺍﻹﻳﲈﻥ ‪٣٩٦/٧‬؛ ﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٥١/٤‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٥٠‬‬
‫ﻭﻳﺮﺟﺢ ﻋﲆ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻭﺿﺎﻉ ﺍﻟﺘﻲ ﻻ ﺗﹸﻄﺎﻕ‪ ..‬ﻟﺬﺍ ﻭ ﹼﻟﻴﺖ ﻭﺟﻬﻲ ﺳﺎﺭﺣ ﹰﺎ ﺑﻨﻈﺮﻱ‬ ‫ﹼ‬ ‫ﻫﺬﻩ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﺇﱃ ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ‪ ..‬ﻓﲈ ﺭﺃﻳﺖ ﻓﻴﻬﺎ ﹼﺇﻻ ﺍﻟﻈﻼﻡ ﺍﻟﺪﺍﻣﺲ‪ .‬ﻓﺎﻟﻐﻔﻠ ﹸﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﺄﱂ ﺍﻟﺸﺪﻳﺪ‬
‫ﺳﺘﻨﻘﺾ ﻋﲆ ﺭﺃﳼ‪.‬‬‫ﹼ‬ ‫ﻭﺍﻟﺘﺄﺛﺮ ﺍﻟﻌﻤﻴﻖ ﺃﺭﺗﻨﻲ ﺍﻟﺪﻧﻴﺎ ﻣﺨﻴﻔ ﹰﺔ ﻣﺮﻋﺒﺔ‪ ،‬ﻭﺃﳖﺎ ﺧﺎﻟﻴﺔ ﺟﺮﺩﺍﺀ ﻭﻛﺄﳖﺎ‬
‫ﹴ‬
‫ﻭﺭﻛﻦ ﺷﺪﻳﺪ ﺃﻣﺎﻡ ﺍﻟﺒﻼﻳﺎ ﻭﺍﳌﺼﺎﺋﺐ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﺍﻟﺘﻲ‬ ‫ﻛﺎﻧﺖ ﺭﻭﺣﻲ ﺗﺒﺤﺚ ﻋﻦ ﻧﻘﻄﺔ ﺍﺳﺘﻨﺎﺩ‬
‫ﺍﲣﺬﺕ ﺻﻮﺭ ﹶﺓ ﺃﻋﺪﺍﺀ ﺃﻟﺪﹼ ﺍﺀ‪ .‬ﻭﻛﺎﻧﺖ ﺗﺒﺤﺚ ﺃﻳﻀ ﹰﺎ ﻋﻦ ﻧﻘﻄﺔ ﺍﺳﺘﻤﺪﺍﺩ ﺃﻣﺎﻡ ﺭﻏﺒﺎﲥﺎ ﺍﻟﻜﺎﻣﻨﺔ ﻏﲑ‬
‫ﺍﳌﺤﺪﻭﺩﺓ ﻭﺍﻟﺘﻲ ﲤﺘﺪ ﺇﱃ ﺍﻷﺑﺪ‪ .‬ﻓﺒﻴﻨﲈ ﻛﺎﻧﺖ ﺭﻭﺣﻲ ﺗﺒﺤﺚ ﻋﻦ ﻧﻘﻄﺔ ﺍﺳﺘﻨﺎﺩ‪ ،‬ﻭﺗﻔﺘﺶ ﻋﻦ ﻧﻘﻄﺔ‬
‫ﺍﻟﺴﻠﻮﺍﻥ ﻭﺍﻟﺘﴪﻳﺔ ﻣﻦ ﺍﳍﻤﻮﻡ ﻭﺍﻷﺣﺰﺍﻥ ﺍﳌﺘﻮﻟﺪﺓ ﻣﻦ ﺍﻟﻔﺮﺍﻗﺎﺕ ﻭﺍﻻﻓﱰﺍﻗﺎﺕ‬‫ﹶ‬ ‫ﺍﺳﺘﻤﺪﺍﺩ ﻭﺗﻨﺘﻈﺮ‬
‫ﹺ‬
‫ﺍﳌﻌﺠﺰ‬ ‫ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﻭﺍﻟﺘﺨﺮﻳﺒﺎﺕ ﻭﺍﻟﻮﻓﻴﺎﺕ ﺍﳍﺎﺋﻠﺔ‪ ،‬ﺇﺫﺍ ﺑﺤﻘﻴﻘﺔ ﺁﻳﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﻭﻫﻲ‪½ » º ¹ ¸ * μ ´ ³ ² ± ° ¯ ® ¬ « ﴿ :‬‬
‫¾ ¿ ‪) ﴾ Ä Ã Â Á À‬ﺍﳊﺪﻳﺪ‪ (٢-١ :‬ﺗﺘﺠﲆ ﺃﻣﺎﻣﻲ ﺑﻮﺿﻮﺡ ﻭﺗﻨﻘﺬﲏ ﻣﻦ ﺫﻟﻚ ﺍﳋﻴﺎﻝ‬
‫ﻓﺎﻟﺘﻔﺖ ﺇﱃ ﺍﻷﺛﲈﺭ‬
‫ﱡ‬ ‫ﺍﻷﻟﻴﻢ ﺍﳌﺮﻋﺐ‪ ،‬ﻭﺗﻨﺠﻴﻨﻲ ﻣﻦ ﺃﱂ ﺍﻟﻔﺮﺍﻕ ﻭﺍﻻﻓﱰﺍﻕ‪ ،‬ﻓﺎﺗﺤ ﹰﺔ ﻋﻴﻨﻲ ﻭﺑﺼﲑﰐ‪.‬‬
‫ﻧﻈﺮﻙ‬ ‫ﱠ‬
‫ﺗﺤﺼﺮﻥ ﹶ‬ ‫ﺇﻟﻲ ﻣﺒﺘﺴﻤﺔ ﺍﺑﺘﺴﺎﻣﺔ ﺣﻠﻮﺓ ﻭﺗﻘﻮﻝ ﱄ‪»:‬ﻻ‬
‫ﺍﳌﻌﻠﻘﺔ ﻋﲆ ﺍﻷﺷﺠﺎﺭ ﺍﳌﺜﻤﺮﺓ ﻭﻫﻲ ﺗﻨﻈﺮ ﹼ‬
‫ﰲ ﺍﳋﺮﺍﺋﺐ ﻭﺣﺪﻫﺎ‪ ..‬ﹼ‬
‫ﻓﻬﻼ ﻧﻈﺮﺕ ﺇﻟﻴﻨﺎ‪ ،‬ﻭﺃﻧﻌﻤﺖ ﺍﻟﻨﻈﺮ ﻓﻴﻨﺎ‪.«..‬‬

‫ﺇﻥ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺗﻨ ﹼﺒﻪ ﺑﻘﻮﺓ ﻣﺬﻛﱢﺮ ﹰﺓ ﻭﺗﻘﻮﻝ‪ :‬ﻟﹺ ﹶﻢ ﹸﻳﺤﺰﻧﻚ ﺇﱃ ﻫﺬﺍ ﺍﻟﺤﺪﹼ‬
‫ﻧﻌﻢ ﱠ‬
‫ﺳﻘﻮﻁ ﺭﺳﺎﻟﺔ ﻋﺎﻣﺮﺓ ﺷ ﹼﻴﺪﺕ ﺑﻴﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻀﻴﻒ ﻋﲆ ﺻﺤﻴﻔﺔ ﻣﻔﺎﺯﺓ »ﻭﺍﻥ«‪ ،‬ﺣﺘﻰ ﺍﲣﺬﺕ‬ ‫ﹸ‬
‫ﺍﻟﻤﺴﻤﻰ ﺑﺎﻻﺣﺘﻼﻝ‬ ‫ﻓﻠ ﹶﻢ ﲢﺰﻥ ﻣﻦ ﺳﻘﻮﻃﻬﺎ ﰲ ﺍﻟﺴﻴﻞ ﺍﳉﺎﺭﻑ ﺍﳌﺨﻴﻒ‬ ‫ﺻﻮﺭ ﹶﺓ ﻣﺪﻳﻨﺔ ﻣﺄﻫﻮﻟﺔ؟ ﹺ‬
‫ﹼ‬
‫ﺭﺏ ﻛﻞ‬ ‫ﺍﻟﻤﺼﻮﺭ ﻭﻫﻮ ﹼ‬
‫ﹼ‬ ‫ﺑﺼﺮﻙ ﺇﱃ ﺍﻟﺒﺎﺭﺉ‬
‫ﺍﺭﻓﻊ ﹶ‬
‫ﹾ‬ ‫ﺍﻟﺮﻭﳼ ﺍﻟﺬﻱ ﳏﺎ ﺁﺛﺎﺭﻫﺎ ﻭﺃﺫﻫﺐ ﻛﺘﺎﺑﺘﻬﺎ؟‬
‫ﳾﺀ ﻭﻣﺎﻟﻜﹸﻪ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻓﻨﺎﺻﻴﺘﻪ ﺑﻴﺪﻩ‪ ،‬ﻭﺇﻥ ﻛﺘﺎﺑﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ ﻋﲆ ﺻﺤﻴﻔﺔ »ﻭﺍﻥ« ﺗﹸﻜﺘﺐ ﻣﺠﺪﺩ ﹰﺍ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ ﺑﻜﲈﻝ ﺍﻟﺘﻮﻫﺞ ﻭﺍﻟﺒﻬﺠﺔ ﻭﺇﻥ ﻣﺎ ﺷﺎﻫﺪﺗﻪ ﻣﻦ ﺃﻭﺿﺎﻉ ﰲ ﺍﻟﻐﺎﺑﺮ ﻭﺍﻟﺒﻜﺎﺀ ﻭﺍﻟﻨﺤﻴﺐ ﻋﲆ‬
‫ﺧﻠﻮ ﺗﻠﻚ ﺍﻷﻣﺎﻛﻦ ﻭﻋﲆ ﺩﻣﺎﺭﻫﺎ ﻭﺑﻘﺎﺋﻬﺎ ﻣﻘﻔﺮﺓ ﺇﻧﲈ ﻫﻮ ﻣﻦ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﻣﺎﻟﻜﻬﺎ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭﻣﻦ‬
‫ﹰ‬
‫‪-‬ﺧﻄﺄ‪ -‬ﺃﻧﻪ ﻫﻮ ﺍﳌﺎﻟﻚ ﳍﺎ‪ ،‬ﻭﻣﻦ ﻋﺪﻡ ﺗﺼﻮﺭﻩ ﺃﻧﻪ ﻋﺎﺑﺮ ﺳﺒﻴﻞ ﻭﺿﻴﻒ ﻟﻴﺲ ﹼﺇﻻ ‪..‬‬ ‫ﺗﻮﻫﻢ ﺍﻹﻧﺴﺎﻥ‬
‫ﺑﺎﺏ ﳊﻘﻴﻘﺔ ﻋﻈﻴﻤﺔ‪،‬‬ ‫ﺍﳌﺤﺮﻕ‪ ،‬ﻭﻣﻦ ﺫﻟﻚ ﺍﳋﻄﺄ ﰲ ﺍﻟﺘﺼﻮﺭ ﹲ‬ ‫ﹺ‬ ‫ﻓﺎﻧﻔﺘﺢ ﻣﻦ ﺫﻟﻚ ﺍﻟﻮﺿﻊ‬
‫ﺍﻟﻨﻔﺲ ﻟﺘﻘﺒ ﹶﻠﻬﺎ ‪-‬ﻛﺎﳊﺪﻳﺪ ﺍﻟﺬﻱ ﻳﺪﺧﻞ ﰲ ﺍﻟﻨﺎﺭ ﻟﻴﻠﲔ ﻭﻳﻌﻄﻰ ﻟﻪ ﺷﻜ ﹰ‬
‫ﻼ ﻣﻌﻴﻨ ﹰﺎ ﻧﺎﻓﻌ ﹰﺎ‪ -‬ﺇﺫ‬ ‫ﹸ‬ ‫ﻭﲥﻴﺄﺕ‬
‫ﹸ‬
‫ﺍﻟﻘﺮﺁﻥ‬ ‫ﺍﻟﻨﻔﺲ‪ .‬ﻓﺄﻇﻬﺮ‬
‫ﹶ‬ ‫ﺃﺻﺒﺤﺖ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﳌﺤﺰﻧﺔ ﻭﺫﻟﻚ ﺍﻟﻮﺿﻊ ﺍﳌﺆﱂ‪ ،‬ﻧﺎﺭ ﹰﺍ ﻣﺘﺄﺟﺠﺔ ﺃﻻﻧﹶﺖ‬
‫‪٣٥١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻓﻴﺾ ﺍﳊﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ ﺑﺠﻼﺀ ﻭﻭﺿﻮﺡ ﺗﺎﻡ ﻣﻦ ﺧﻼﻝ ﺣﻘﻴﻘﺔ ﺗﻠﻚ ﺍﻵﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ‬
‫ﺍﻟﻜﺮﻳﻢ ﳍﺎ ﹶ‬
‫ﺣﺘﻰ ﺟﻌﻠﻬﺎ ﺗﻘﺒﻞ ﻭﺗﺮﺿﺦ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻓﻜﲈ ﺃﺛﺒﺘﻨﺎ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﻌﴩﻳﻦ« ﻭﺃﻣﺜﺎﻟﹺﻪ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻓﺈﻥ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﺍﻟﻜﺮﻳﻤﺔ ‪-‬ﻭﷲ ﺍﳊﻤﺪ‪ -‬ﻗﺪ ﻭﻫﺒﺖ ﺑﻔﻴﺾ ﺍﻹﻳﲈﻥ ﻧﻘﻄ ﹶﺔ ﺍﺳﺘﻨﺎﺩ ﻭﺍﺭﺗﻜﺎﺯ ﻫﺎﺋﻠﺔ‪ ،‬ﻭﻫ ﹶﺒﺘﻬﺎ ﻟﻠﺮﻭﺡ‬
‫ﻭﻣﻨﺤﺘﻬﺎ ﺇﱃ ﺍﻟﻘﻠﺐ ﻛﻞ ﺣﺴﺐ ﻣﺎ ﻳﻨﻜﺸﻒ ﻟﻪ ﻣﻦ ﻓﻴﺾ ﻣﺎ ﻳﻤﻠﻜﻪ ﻣﻦ ﻗﻮﺓ ﺍﻹﻳﲈﻥ‪ ،‬ﺑﺤﻴﺚ ﺗﺴﺘﻄﻴﻊ‬
‫ﺃﻥ ﺗﺘﺼﺪﹼ ￯ ﻟﺘﻠﻚ ﺍﳌﺼﺎﺋﺐ ﻭﺍﳊﺎﻻﺕ ﺍﳌﺮﻋﺒﺔ ﺣﺘﻰ ﻟﻮ ﺗﻀﺎﻋﻔﺖ ﻣﺎﺋﺔ ﻣﺮﺓ‪ ،‬ﺫﻟﻚ ﻷﳖﺎ ﺫﻛﹼﺮﺕ ﺑﺄﻥ‬
‫ﱠ‬
‫ﻣﺴﺨﺮ ﻷﻣﺮ ﺧﺎﻟﻘﻚ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﺎﻟﻚ ﺍﳊﻘﻴﻘﻲ ﳍﺬﻩ ﺍﳌﻤﻠﻜﺔ‪ ،‬ﻓﻤﻘﺎﻟﻴﺪﹸ ﻛﻞ ﳾﺀ ﺑﻴﺪﻩ‪،‬‬ ‫ﻛﻞ ﳾﺀ‬
‫ﻭﺣﺴﺒﻚ ﺃﻥ ﺗﻨﺘﺴﺐ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﻭﺗﻮﻛﻠﺖ ﻋﻠﻴﻪ‪ ،‬ﺗﺮﻙ ﱡ‬
‫ﻛﻞ ﳾﺀ ﻣﺎ ﻳﻀﻤﺮﻩ ﻣﻦ ﺍﻟﻌﺪﺍﺀ ﻧﺤﻮﻱ ﺣﺘﻰ‬ ‫ﹸ‬ ‫ﻋﺮﻓﺖ ﺧﺎﻟﻘﻲ‪،‬‬
‫ﹸ‬ ‫ﻓﺒﻌﺪﻣﺎ‬
‫ﻭﺗﺴﺮﲏ‪.‬‬
‫ﹼ‬ ‫ﺑﺪﺃﺕ ﺍﳊﺎﻻﺕ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﲢﺰﻧﻨﻲ ﻭﺗﺆﳌﻨﻲ‪ ،‬ﺑﺪﺃﺕ ﺍﻵﻥ ﺗﺴﻌﺪﲏ‬
‫ﻭﻛﲈ ﺃﺛﺒﺘﻨﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﺑﱪﺍﻫﲔ ﻗﺎﻃﻌﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻮﺭ ﺍﻟﻘﺎﺩﻡ ﻣﻦ »ﺍﻹﻳﲈﻥ ﺑﺎﻵﺧﺮﺓ«‬
‫ﻛﺬﻟﻚ ﺃﻋﻄﻰ »ﻧﻘﻄﺔ ﺍﺳﺘﻤﺪﺍﺩ« ﻫﺎﺋﻠﺔ ﺟﺪ ﹰﺍ ﲡﺎﻩ ﺍﻵﻣﺎﻝ ﻭﺍﻟﺮﻏﺒﺎﺕ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ‪ ،‬ﺑﺤﻴﺚ ﺇﳖﺎ‬
‫ﺗﻜﻔﻲ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﻻ ﻟﺘﻠﻚ ﺍﳌﻴﻮﻝ ﻭﺍﻟﺮﻏﺒﺎﺕ ﺍﻟﺼﻐﲑﺓ ﺍﳌﺆﻗﺘﺔ ﻭﺍﻟﻘﺼﲑﺓ‪ ،‬ﻭﻻ ﻟﺘﻠﻚ ﺍﻟﺮﻭﺍﺑﻂ ﻣﻊ‬
‫ﺃﺣﺒﺘﻲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺪﻫﺎ‪ .‬ﺑﻞ ﺗﻜﻔﻲ ﺃﻳﻀ ﹰﺎ ﻟﺮﻏﺒﺎﰐ ﻏﲑ ﺍﳌﺘﻨﺎﻫﻴﺔ ﰲ ﺩﺍﺭ ﺍﳋﻠﻮﺩ ﻭﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ ﻭﰲ‬
‫ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﺫﻟﻚ ﻷﻧﻪ ﱟ‬
‫ﺑﺘﺠﻞ ﻭﺍﺣﺪ ﻣﻦ ﲡﻠﻴﺎﺕ ﺭﲪﺔ »ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ« ﹸﻳ ﹶ‬
‫ﻨﺸﺮ ﻋﲆ ﻣﺎﺋﺪﺓ‬
‫ﻧﻌﻤﻪ ﺍﻟﻠﺬﻳﺬﺓ ﺍﻟﺒﺪﻳﻌﺔ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﻫﻲ ﻣﻨـﺰﻝ ﻣﻦ‬
‫ﺍﻟﺮﺑﻴﻊ ﻣﺎ ﻻ ﻳﻌﺪ ﻭﻻ ﹸﻳﺤﴡ ﻣﻦ ﹶ‬
‫ﻣﻨﺎﺯﻝ ﺩﺍﺭ ﺿﻴﺎﻓﺔ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺆﻗﺘﺔ‪ ،‬ﻓﻴﻤﻨﺢ ﲠﺎ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﰲ ﻛﻞ ﺭﺑﻴﻊ ﺇﱃ ﺃﻭﻟﺌﻚ ﺍﻟﻀﻴﻮﻑ‪ ،‬ﻭ ﹸﻳﻨﻌﻢ‬
‫ﲠﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻛﻲ ﻳﺪﺧﻞ ﰲ ﻗﻠﻮﲠﻢ ﺍﻟﴪﻭﺭ ﻟﺒﻀﻊ ﺳﺎﻋﺎﺕ‪ ،‬ﻭﻛﺄﻧﻪ ﻳﻄﻌﻤﻬﻢ ﻓﻄﻮﺭ ﺍﻟﺼﺒﺎﺡ‪ ،‬ﺛﻢ‬
‫ﻳﺄﺧﺬﻫﻢ ﺇﱃ ﻣﺴﺎﻛﻨﻬﻢ ﺍﻷﺑﺪﻳﺔ ﰲ ﺛﲈﲏ ﺟﻨﺎﺕ ﺧﺎﻟﺪﺍﺕ ﻣﻶ￯ ﺑﻨﻌ ﹴﻢ ﻏﲑ ﳏﺪﻭﺩﺓ ﻟﺰﻣﻦ ﻏﲑ ﳏﺪﻭﺩ‬
‫ﺍﻟﺘﻲ ﺃﻋﺪﹼ ﻫﺎ ﻟﻌﺒﺎﺩﻩ‪ ،‬ﻓﻼ ﺭﻳﺐ ﺃﻥ ﺍﻟﺬﻱ ﻳﺆﻣﻦ ﺑﺮﲪﺔ ﻫﺬﺍ »ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ« ﻭﻳﻄﻤﺌﻦ ﺇﻟﻴﻬﺎ ﻣﺪﺭﻛ ﹰﺎ‬
‫ﻻ ﻏﲑ‬ ‫ﺍﻧﺘﺴﺎﺑﻪ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻻﺑﺪﹼ ﺃﻧﻪ ﳚﺪ ﻧﻘﻄﺔ ﺍﺳﺘﻤﺪﺍﺩ ﻋﻈﻴﻤﺔ ﺑﺤﻴﺚ ﺇﻥ ﺃﺩﻧﻰ ﺩﺭﺟﺎﲥﺎ ﺗﻤﺪﹼ ﺁﻣﺎ ﹰ‬
‫ﳏﺪﻭﺩﺓ ﻭﺗﺪﻳﻤﻬﺎ‪.‬‬
‫ﻫﺬﺍ ﻭﺇﻥ ﺍﻟﻨﻮﺭ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺿﻴﺎﺀ ﺍﻹﻳﲈﻥ ‪-‬ﺑﺤﻘﻴﻘﺔ ﺗﻠﻚ ﺍﻵﻳﺔ‪ -‬ﻗﺪ ﺗﺠ ﹼﻠﻰ ﻛﺬﻟﻚ ﺗﺠﻠﻴ ﹰﺎ‬
‫ﻭﻧﻮﺭ ﺣﺎﻟﺘﻲ ﺍﳌﺆﺳﻔﺔ‬‫ﺑﺎﻫﺮ ﹰﺍ ﺳﺎﻃﻌ ﹰﺎ ﺣﺘﻰ ﺇﻧﻪ ﹼﻧﻮﺭ ﺗﻠﻚ ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ ﺍﳌﻈﻠﻤﺔ ﺗﻨﻮﻳﺮ ﹰﺍ ﻛﺎﻟﻨﻬﺎﺭ‪ ،‬ﹼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٥٢‬‬
‫ﺍﳌﺒﻜﻴﺔ ﻋﲆ ﻣﺪﺭﺳﺘﻲ ﻫﺬﻩ ﻭﻋﲆ ﻃﻼﰊ ﻭﺃﺣﺒﺘﻲ ﺍﻟﺮﺍﺣﻠﲔ ﺗﻨﻮﻳﺮ ﹰﺍ ﻛﺎﻓﻴ ﹰﺎ ﺣﻴﺚ ﻧ ﹼﺒﻬﻨﻲ ﺇﱃ ﺃﻥ ﺍﻟﻌﺎﱂ‬
‫ﺍﻟﺬﻱ ﻳﺮﺣﻞ ﺇﻟﻴﻪ ﺍﻷﺣﺒﺎﺏ ﻟﻴﺲ ﻫﻮ ﺑﻌﺎﱂ ﻣﻈﻠﻢ‪ ،‬ﺑﻞ ﺑﺪﹼ ﻟﻮﺍ ﺍﳌﻜﺎﻥ ﻟﻴﺲ ﹼﺇﻻ ‪ ،‬ﻓﺴﺘﺘﻼﻗﻮﻥ ﻣﻌ ﹰﺎ‬
‫ﻭﺳﺘﺠﺘﻤﻌﻮﻥ ﺑﺒﻌﻀﻜﻢ‪ ..‬ﻭﺑﺬﻟﻚ ﻗﻄﻊ ﺩﺍﺑﺮ ﺍﻟﺒﻜﺎﺀ ﻗﻄﻌ ﹰﺎ ﻛﺎﻣ ﹰ‬
‫ﻼ‪ ،‬ﻭﺃﻓﻬﻤﻨﻲ ﻛﺬﻟﻚ ﺃﻧﻨﻲ ﺳﺄﺟﺪ‬
‫ﺃﻣﺜﺎﳍﻢ ﻭﻣﻦ ﹼ‬
‫ﻳﺤﻞ ﳏﻠﻬﻢ‪.‬‬
‫ﻓﻠﻠﻪ ﺍﳊﻤﺪ ﻭﺍﻟﻤﻨﹼﺔ ﺍﻟﺬﻱ ﺃﺣﻴﺎ ﻣﺪﺭﺳﺔ »ﺇﺳﺒﺎﺭﻃﺔ« ﻋﻮﺿ ﹰﺎ ﻋﻦ ﻣﺪﺭﺳﺔ »ﻭﺍﻥ« ﺍﳌﺘﻮﻓﺎﺓ‬
‫ﻣﻌﻨﻰ ﺑﺄﻛﺜﺮ ﻭﺃﻓﻀﻞ ﻣﻨﻬﻢ ﻣﻦ ﺍﻟﻄﻼﺏ ﺍﻟﻨﺠﺒﺎﺀ‬
‫ﹰ‬ ‫ﻭﺍﳌﺘﺤﻮﻟﺔ ﺇﱃ ﺃﻃﻼﻝ‪ ،‬ﻭﺃﺣﻴﺎ ﺃﻭﻟﺌﻚ ﺍﻷﺣﺒﺔ‬
‫ﻭﺍﻷﺣﺒﺔ ﺍﻟﻜﺮﺍﻡ‪ .‬ﻭﻋ ﹼﻠﻤﻨﻲ ﻛﺬﻟﻚ ﺃﻥ ﺍﻟﺪﻧﻴﺎ ﻟﻴﺴﺖ ﺧﺎﻭﻳﺔ ﻣﻘﻔﺮﺓ‪ ،‬ﻭﺃﳖﺎ ﻟﻴﺴﺖ ﻣﺪﻳﻨﺔ ﺧﺮﺑﺔ‬
‫ﻣﺪ ﹼﻣﺮﺓ‪ ،‬ﻛﲈ ﻛﻨﺖ ﺃﺗﺼﻮﺭﻫﺎ ﺧﻄﺄ‪ ،‬ﺑﻞ ﺇﻥ ﺍﳌﺎﻟﻚ ﺍﳊﻘﻴﻘﻲ ‪-‬ﻛﲈ ﺗﻘﺘﴤ ﺣﻜﻤﺘﹸﻪ‪ -‬ﻳﺒﺪﻝ ﺍﻟﻠﻮﺣﺎﺕ‬
‫ﺍﳌﺆﻗﺘﺔ ﻭﺍﳌﺼﻨﻮﻋﺔ ﻣﻦ ﻗﺒﻞ ﺍﻹﻧﺴﺎﻥ ﺑﻠﻮﺣﺎﺕ ﺃﺧﺮ￯ ﻭﳚﺪﺩ ﺭﺳﺎﺋﻠﻪ‪ ،‬ﻓﻜﲈ ﲢﻞ ﺛﲈﺭ ﺟﺪﻳﺪﺓ ﻛﻠﲈ‬
‫ﻗﻄﻌﺖ ﺍﻟﺜﲈﺭ ﻓﻜﺬﻟﻚ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻔﺮﺍﻕ ﰲ ﺍﻟﺒﴩﻳﺔ ﺇﻧﲈ ﻫﻮ ﺗﺠﺪ ﹼﺩ ﻭﲡﺪﻳﺪ‪ ،‬ﻓﻼ ﻳﺒﻌﺚ ﺣﺰﻧ ﹰﺎ ﺃﻟﻴﻤ ﹰﺎ‬
‫ﻻﻧﻌﺪﺍﻡ ﺍﻷﺣﺒﺎﺏ ﻧﻬﺎﺋﻴ ﹰﺎ‪ ،‬ﺑﻞ ﻳﺒﻌﺚ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻹﻳﲈﻥ ﺣﺰﻧ ﹰﺎ ﻟﺬﻳﺬ ﹰﺍ ﻧﺎﺑﻌ ﹰﺎ ﻣﻦ ﻓﺮﺍﻕ ﻷﺟﻞ ﻟﻘﺎﺀ ﰲ‬
‫ﺩﺍﺭ ﺃﺧﺮ￯ ﲠﻴﺠﺔ‪.‬‬
‫ﻭﻧﻮﺭ ﻣﺎ ﻳﱰﺍﺀ￯ ﱄ ﻣﻦ ﺍﻟﻮﺟﻪ ﺍﳌﻈﻠﻢ‬
‫ﻭﻛﺬﺍ ﹼﻧﻮﺭ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻫﺸﺔ ﺍﻟﺘﻲ ﻛﻨﺖ ﻓﻴﻬﺎ‪ ،‬ﹼ‬
‫ﺍﻟﻤﻨﻮﺭﺓ ﰲ ﻭﻗﺘﻪ ﻓﺄﺗﺘﻨﻲ‬
‫ﹼ‬ ‫ﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﻜﻮﻥ ﻛﻠﻬﺎ‪ .‬ﻓﺄﺭﺩﺕ ﺇﺑﺪﺍﺀ ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻋﲆ ﺗﻠﻚ ﺍﳊﺎﻟﺔ‬
‫ﺍﻟﻔﻘﺮ ﹸﺓ ﺍﻟﺘﺎﻟﻴﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﻣﺼﻮﺭ ﹰﺓ ﻟﺘﻠﻚ ﺍﳊﻘﻴﻘﺔ ﻛﺎﻣﻠﺔ‪:‬‬
‫ﺃﺟﺎﻧﺐ ﺃﻋﺪﺍﺀ ﺃﻣﻮﺍﺗ ﹰﺎ ﻣﻮﺣﺸﲔ ﺃﻳﺘﺎﻣ ﹰﺎ ﺑﺎﻛﲔ‪،‬‬
‫ﹶ‬ ‫ﺍﻟﻤﺼﻮﺭ ﻣﺎ ﹸﻳﺘﻮﻫﻢ‬
‫ﹼ‬ ‫]ﺍﳊﻤﺪ ﷲ ﻋﲆ ﻧﻮﺭ ﺍﻹﻳﲈﻥ‬
‫ﻣﺮﺧﺼﲔ ﻣﴪﻭﺭﻳﻦ ﺫﺍﻛﺮﻳﻦ ﻣﺴﺒﺤﲔ[‪.‬‬
‫ﺃﺣﻴﺎﺀ ﻣﺆﻧﺴﲔ ﹼ‬
‫ﹰ‬ ‫ﺃﻭ ﹼﺩ ﹶﺍﺀ ﺇﺧﻮﺍﻧ ﹰﺎ‬
‫ﻭﻫﻲ ﺗﻌﻨﻲ‪ :‬ﺃﻧﻨﻲ ﹸﺃﻗﺪﻡ ﺇﱃ ﺍﳋﺎﻟﻖ ﺫﻱ ﺍﳉﻼﻝ ﺣﻤﺪ ﹰﺍ ﻻﳖﺎﻳﺔ ﻟﻪ‪ ،‬ﻋﲆ ﻣﺎ ﻭﻫﺒﻨﻲ ﻣﻦ ﻧﻮﺭ‬
‫ﺣﻮﻝ ﺗﻠﻚ ﺍﻟﻠﻮﺣ ﹶﺔ ﺍﳌﺮﻋﺒﺔ ﺍﻟﺘﻲ‬
‫ﻣﻨﺒﻊ ﲨﻴﻊ ﻫﺬﻩ ﺍﻟﻨﻌﻢ ﺍﻹﳍﻴﺔ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ‪ ،‬ﺑﲈ ﹼ‬
‫ﺍﻹﻳﲈﻥ ﺍﻟﺬﻱ ﻫﻮ ﹸ‬
‫ﻓﺄﻭﻫﻤﺘﻬﺎ ﺍﻟﻐﻔﻠ ﹸﺔ ‪-‬ﺍﳌﺘﻮﻟﺪﺓ ﻣﻦ ﺷﺪﺓ ﺍﻟﺘﺄﺛﺮ ﻋﲆ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﳌﺆﳌﺔ‪ -‬ﺃﻥ‬
‫ﹶ‬ ‫ﻇﻬﺮﺕ ﻟﻨﻔﴘ ﺍﻟﻐﺎﻓﻠﺔ‬
‫ﹾ‬ ‫ﹸﺃ‬
‫ﺟﻨﺎﺋﺰ ﻣﺪﻫﺸ ﹲﺔ ﻣﻔﺰﻋﺔ‪ ،‬ﻭﻗﺴﻤ ﹰﺎ ﺁﺧﺮ‬
‫ﹸ‬ ‫ﻗﺴﻤ ﹰﺎ ﻣﻦ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻟﻜﻮﻥ ﺃﻋﺪﺍ ﹲﺀ ﺃﻭ ﺃﺟﺎﻧﺐ)‪ (١‬ﻭﻗﺴﻤ ﹰﺎ ﺁﺧﺮ‬
‫ﻛﻞ ﳾﺀ ﺣﺘﻰ ﺷﺎﻫﺪﺕ ﺑﻌﲔ ﺍﻟﻴﻘﲔ ﺃﻥ‬ ‫ﺣﻮﻝ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﱠ‬‫ﺃﻳﺘﺎ ﹲﻡ ﺑﺎﻛﻮﻥ ﺣﻴﺚ ﻻ ﻣﻌﲔ ﳍﻢ ﻭﻻ ﻣﻮﱃ‪ ،‬ﹼ‬
‫ﺃﺟﺎﻧﺐ ﻭﺃﻋﺪﺍﺀ ﺇﻧﲈ ﻫﻢ ﺇﺧﻮﺓ ﻭﺃﺻﺪﻗﺎﺀ‪ ..‬ﻭﺃﻥ ﻣﺎ ﻛﺎﻥ ﹶﻳﻈﻬﺮ ﻛﺎﳉﻨﺎﺋﺰ ﺍﳌﺮﻋﺒﺔ؛‬
‫ﹶ‬ ‫ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻳﺒﺪﻭﻥ‬

‫)‪ (١‬ﻣﺜﻞ ﺍﻟﺰﻻﺯﻝ ﻭﺍﻟﻌﻮﺍﺻﻒ ﻭﺍﻟﻄﻮﻓﺎﻥ ﻭﺍﻟﻄﺎﻋﻮﻥ ﻭﺍﳊﺮﻳﻖ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬

‫‪٣٥٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻧﻮﺍﺡ‬
‫ﺃﻧﻬﻮﺍ ﻭﻇﺎﺋﻔﻬﻢ ﻭﻣﻬﲈﲥﻢ‪ ..‬ﻭﺃﻥ ﻣﺎ ﹸﻳﺘﻮﻫﻢ ﺃﳖﺎ ﹸ‬
‫ﻗﺴﻢ ﻣﻨﻬﻢ ﺃﺣﻴﺎ ﹲﺀ ﻣﺆﻧﺴﻮﻥ‪ ،‬ﺃﻭ ﻫﻢ ﳑﻦ ﹶ‬ ‫ﹲ‬
‫ﹺ‬
‫ﺗﺮﺍﻧﻴﻢ ﺫﻛﺮ ﻭﺗﺮﺍﺗﻴﻞ ﺗﺴﺒﻴﺢ‪ .‬ﺃﻱ ﺃﻧﻨﻲ ﹸﺃﻗﺪﻡ ﺍﳊﻤﺪ ﷲ ﻣﻊ ﲨﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﺘﻲ‬ ‫ﺍﻷﻳﺘﺎﻡ ﺍﻟﺒﺎﻛﲔ‪،‬‬
‫ﹸ‬
‫ﲤﻸ ﺩﻧﻴﺎﻱ ﺍﳋﺎﺻﺔ ﺍﻟﺘﻲ ﺗﺴﻊ ﺍﻟﺪﻧﻴﺎ ﻛ ﱠﻠﻬﺎ‪ ،‬ﹸﻓﺄﴍﻛﻬﺎ ﻣﻌﻲ ﰲ ﺫﻟﻚ ﺍﳊﻤﺪ ﻭﺍﻟﺘﺴﺒﻴﺢ ﷲ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﺍﻟﺤﻖ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻨﻘﻮﻝ ﻣﻌ ﹰﺎ ﺑﻠﺴﺎﻥ ﺣﺎﻝ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﱡ‬ ‫ﻧﻴ ﹰﺔ ﻭﺗﺼﻮﺭ ﹰﺍ‪ .‬ﺣﻴﺚ ﱄ‬
‫ﻭﺑﻠﺴﺎﻥ ﺣﺎﻝ ﺍﳉﻤﻴﻊ ﺃﻳﻀ ﹰﺎ‪» :‬ﺍﳊﻤﺪ ﷲ ﻋﲆ ﻧﻮﺭ ﺍﻹﻳﲈﻥ«‪.‬‬
‫ﺛﻢ ﺇﻥ ﻟﺬﺍﺋﺬ ﺍﳊﻴﺎﺓ ﻭﺃﺫﻭﺍ ﹶﻗﻬﺎ ﺍﻟﺘﻲ ﺗﻼﺷﺖ ﻋﲆ ﺇﺛﺮ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺍﳌﺪﻫﺸﺔ ﺍﻟﺒﺎﻋﺜﺔ ﻋﲆ ﺍﻟﻐﻔﻠﺔ‪،‬‬
‫ﻭﺍﻵﻣﺎﻝ ﺍﻟﺘﻲ ﺍﻧﺴﺤﺒﺖ ﻧﻬﺎﺋﻴ ﹰﺎ ﻭﺍﻧﻜﻤﺸﺖ ﻭﻧﻀﺐ ﻣﻌﻴﻨﹸﻬﺎ‪ ،‬ﻭﺍﻟﻨﻌﻢ ﻭﺍﻟﻠﺬﺍﺋﺬ ﺍﳋﺎﺻﺔ ﰊ ﺍﻟﺘﻲ ﻇ ﹼﻠﺖ‬
‫ﻣﺤﺼﻮﺭ ﹰﺓ ﰲ ﺃﺿﻴﻖ ﺩﺍﺋﺮﺓ ﻭﺭﺑﲈ ﻓﻨ ﹶﻴﺖ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻗﺪ ﲢﻮﻝ ﻭﺗﺒﺪﻝ ﺑﻨﻮﺭ ﺍﻹﻳﲈﻥ ‪-‬ﻛﲈ ﺃﺛﺒﺘﻨﺎ ﺫﻟﻚ ﰲ‬
‫ﺍﻟﻤﻄﻮﻗﺔ ﺣﻮﻝ ﺍﻟﻘﻠﺐ ﺇﱃ ﺩﺍﺋﺮﺓ ﻭﺍﺳﻌﺔ‬
‫ﹼ‬ ‫ﻓﻮﺳﻊ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺗﻠﻚ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﻀﻴﻘﺔ‬
‫ﺭﺳﺎﺋﻞ ﺃﺧﺮ￯‪ -‬ﹼ‬
‫ﺍﻟﻜﻮﻥ ﻛ ﹼﻠﻪ‪ ،‬ﻭﺟﻌﻞ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ ﻭﺩﺍﺭ ﺍﻵﺧﺮﺓ ﹸﺳﻔﺮﺗﲔ ﳑﻠﻮﺀﺗﲔ ﺑﺎﻟﻨﻌﻢ‪،‬‬
‫ﹸ‬ ‫ﺟﺪ ﹰﺍ ﺣﺘﻰ ﺍﻧﻄﻮ￯ ﻓﻴﻬﺎ‬
‫ﻭﺣﻮﳍﲈ ﺇﱃ ﻣﺎﺋﺪﺗﲔ ﳑﺪﺗﲔ ﻟﻠﺮﲪﺔ‪ ،‬ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻌﻢ ﺍﻟﺘﻲ ﻳﺒﺴﺖ ﻭﻓﻘﺪﺕ ﻟﺬﺗﹶﻬﺎ ﰲ ﺣﺪﻳﻘﺔ‬ ‫ﹼ‬
‫ﹺ‬
‫ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ‬ ‫»ﺧﻮﺭﺧﻮﺭ«‪ .‬ﻭﱂ ﻳﻘﺘﴫ ﻋﲆ ﺫﻟﻚ ﻓﻘﻂ ﺑﻞ ﺟﻌﻞ ﻛﻼﹰ ﻣﻦ ﺍﻟﻌﲔ ﻭﺍﻷﺫﻥ ﻭﺍﻟﻘﻠﺐ‬
‫ﺍﳊﻮﺍﺱ ﺑﻞ ﻣﺎﺋﺔ ﻣﻦ ﺃﺟﻬﺰﺓ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻳﺪ ﹰﺍ ﻣﻤﺘﺪ ﹰﺓ ﺣﺴﺐ ﺩﺭﺟﺎﺕ ﺍﳌﺆﻣﻦ ﺇﱃ ﺍﻟﺴﻔﺮﺗﲔ ﺍﳌﻤﻠﻮﺀﺗﲔ‬
‫ﺑﺎﻟﻨﻌﻢ ﺑﺤﻴﺚ ﺗﺘﻤﻜﻦ ﻣﻦ ﺃﻥ ﺗﺄﺧﺬ ﺍﻟﻨﻌﻢ ﻭﺗﻠﺘﻘﻄﻬﺎ ﻣﻦ ﲨﻴﻊ ﺃﻗﻄﺎﺭﻫﺎ؛ ﻟﺬﺍ ﻗﻠﺖ ﺃﻣﺎﻡ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‬
‫ﺍﻟﻜﱪ￯ ﺷﻜﺮ ﹰﺍ ﷲ ﻋﲆ ﺗﻠﻚ ﺍﻟﻨﻌﻢ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺍﻟﻤﺼﻮﺭ ﻟﻠﺪﺍﺭﻳﻦ ﳑﻠﻮﺀﺗﲔ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻟﻜﻞ ﻣﺆﻣﻦ‬
‫ﹼ‬ ‫]ﺍﳊﻤﺪ ﷲ ﻋﲆ ﻧﻮﺭ ﺍﻹﻳﲈﻥ‬
‫ﺣﻖ ﺃﻥ ﻳﺴﺘﻔﻴﺪ ﻣﻨﻬﲈ ﺑﺤﻮﺍﺳﻪ ﺍﻟﻜﺜﲑﺓ ﺍﳌﻨﻜﺸﻔﺔ ﺑﺈﺫﻥ ﺧﺎﻟﻘﻪ[‪.‬‬
‫ﹲ‬
‫ﹺ‬
‫ﺑﻨﻌﻤﺔ ﻧﻮﺭﻩ ﺃﻥ ﺍﻟﺪﻧﻴﺎ‬ ‫ﻭﻫﺬﺍ ﻳﻌﻨﻲ‪ :‬ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﻭﻫﺐ ﱄ ﺫﻟﻚ ﺍﻹﻳﲈﻥ ﺍﻟﺬﻱ ﹸﻳﺮﻱ‬
‫ﻭﺍﻵﺧﺮﺓ ﳑﻠﻮﺀﺗﺎﻥ ﺑﺎﻟﻨﻌﻢ ﻭﺍﻟﺮﲪﺔ ﻭﻳﻀﻤﻦ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺗﻴﻨﻚ ﺍﻟﺴﻔﺮﺗﲔ ﺍﻟﻌﻈﻴﻤﺘﲔ ﺑﺄﻳﺪﻱ‬
‫ﺍﺳﺘﻄﻌﺖ‬
‫ﹸ‬ ‫ﲨﻴﻊ ﺍﳊﻮﺍﺱ ﺍﳌﻨﻜﺸﻔﺔ ﺑﻨﻮﺭ ﺍﻹﻳﲈﻥ ﻭﺍﳌﻨﺒﺴﻄﺔ ﺑﻨﻮﺭ ﺍﻹﺳﻼﻡ ﻟﻠﻤﺆﻣﻨﲔ ﺍﳊﻘﻴﻘﻴﲔ‪ ،‬ﻓﻠﻮ‬
‫ﺗﻘﺪﻳﻢ ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﷲ ﺧﺎﻟﻘﻲ ﲡﺎﻩ ﺫﻟﻚ ﺍﻹﻳﲈﻥ ﺑﺠﻤﻴﻊ ﺫﺭﺍﺕ ﻛﻴﺎﲏ ﻭﺑﻤﻞﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‬
‫ﹶﻟﻔﻌﻠﺖ‪.‬‬
‫ﻓﲈ ﺩﺍﻡ ﺍﻹﻳﲈﻥ ﻳﻔﻌﻞ ﻓﻌ ﹶﻠﻪ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻵﺛﺎﺭ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻓﻼﺑﺪﹼ ﺃﻥ ﻟﻪ ﰲ ﺩﺍﺭ‬
‫ﺛﻤﺮﺍﺕ ﺃﻋﻈﻢ ﻭﻓﻴﻮﺿﺎﺕ ﺃﻭﺳﻊ‪ ،‬ﺑﺤﻴﺚ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﺴﺘﻮﻋﺒﻬﺎ ﻋﻘﻮ ﹸﻟﻨﺎ ﺍﻟﺪﻧﻴﻮﻳﺔ‬‫ﹴ‬ ‫ﺍﻟﺒﻘﺎﺀ ﻭﺍﳋﻠﻮﺩ‬
‫ﻭﺗﻌﺮﻓﻬﺎ‪.‬‬
‫ﹼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٥٤‬‬
‫ﺍﻟﻤﺮﺓ ﺑﻔﺮﺍﻕ ﻛﺜﲑ‬
‫ﻓﻴﺎ ﺇﺧﻮﰐ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﻳﺎ ﺃﺧﻮﺍﰐ ﺍﻟﻌﺠﺎﺋﺰ‪ ،‬ﻭﻳﺎ ﹶﻣﻦ ﺗﺘﺠﺮﻋﻮﻥ ﻣﺜﲇ ﺍﻵﻻﻡ ﹼ‬
‫ﻣﻌﻨﻰ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺒﺪﻭ ﺃﻥ ﻓﻴﻜﻢ‬
‫ﹰ‬ ‫ﺇﻧﻲ ﺃﺧﺎﻝ ﻧﻔﴘ ﺃﻛﺜﺮ ﻣﻨﻜﻢ ﺷﻴﺒ ﹰﺎ‬
‫ﻣﻦ ﺍﻷﺣﺒﺔ ﺑﺴﺒﺐ ﺍﻟﺸﻴﺨﻮﺧﺔ! ﹼ‬
‫ﻣﻦ ﻫﻮ ﺃﻛﱪ ﻣﻨﻲ ﺳﻨﹼ ﹰﺎ‪ ،‬ﺫﻟﻚ ﻷﻧﻨﻲ ﺃﺗﺄﱂ ‪-‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺁﻻﻣﻲ‪ -‬ﺑﺂﻻﻡ ﺁﻻﻑ ﻣﻦ ﺇﺧﻮﺍﲏ‪ ،‬ﳌﺎ ﺃﲪﻠﻪ ﰲ‬
‫ﻓﻄﺮﰐ ﻣﻦ ﺍﻟﺮﻗﺔ ﻭﺍﻟﺸﻔﻘﺔ ﺍﻟﺰﺍﺋﺪﺗﲔ ﺇﱃ ﺑﻨﻲ ﺟﻨﴘ‪ .‬ﻓﺄﺗﺄﱂ ﻛﺄﻧﻨﻲ ﺷﻴﺦ ﻳﻨﺎﻫﺰ ﺍﳌﺌﺎﺕ ﻣﻦ ﺍﻟﺴﻨﲔ‪،‬‬
‫ﺗﻌﺮﺿﺖ ﻟﻪ ﻣﻦ ﺍﻟﺒﻼﻳﺎ ﻭﺍﳌﺼﺎﺋﺐ! ﺇﻧﻪ‬
‫ﹸ‬ ‫ﺃﻣﺎ ﺃﻧﺘﻢ ﻓﻤﻬﲈ ﲡﺮﻋﺘﻢ ﻣﻦ ﺁﻻﻡ ﺍﻟﻔﺮﺍﻕ ﱂ ﺗﺘﻌﺮﺿﻮﺍ ﳌﺜﻞ ﻣﺎ‬
‫ﻟﻴﺲ ﱄ ﺍﺑﻦ ﺃﻓﻜﺮ ﻓﻴﻪ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﻲ ﺃﺷﻌﺮ ﺑﺮﻗﺔ ﻭﺃﱂ ‪-‬ﺑﴪ ﺍﻟﺸﻔﻘﺔ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﻓﻄﺮﰐ‪ -‬ﻣﺘﻮﺟﻬ ﹰﺔ ﺇﱃ ﺁﻻﻡ‬
‫ﻭﻣﺼﺎﺋﺐ ﺁﻻﻑ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﻹﺳﻼﻡ‪ ،‬ﺑﻞ ﺃﺷﻌﺮﻫﺎ ﺣﺘﻰ ﻵﻻﻡ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﱪﻳﺌﺔ‪ .‬ﺯﺩ ﻋﲆ ﺫﻟﻚ ﺃﻧﻨﻲ‬
‫ﺃﺭ￯ ﻧﻔﴘ ﻣﺘﻌﻠﻘ ﹰﺔ ‪-‬ﻣﻦ ﺟﻬﺔ ﺍﻟﻐﲑﺓ ﻋﲆ ﺍﻹﺳﻼﻡ‪ -‬ﲠﺬﻩ ﺍﻟﺒﻼﺩ‪ ،‬ﺑﻞ ﺑﺎﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻭﺍﺭﺗﺒﻂ‬
‫ﲠﲈ ﻛﺄﳖﲈ ﺩﺍﺭﻱ‪ ،‬ﺑﺮﻏﻢ ﺃﻧﹼﻲ ﻻ ﺃﻣﻠﻚ ﺑﻴﺘ ﹰﺎ ﺧﺎﺻ ﹰﺎ ﰊ ﻛﻲ ﺃﺣﴫ ﺫﻫﻨﻲ ﻓﻴﻪ؛ ﻟﺬﺍ ﻓﺈﻧﻨﻲ ﺃﺗﺄﱂ ﺑﺎﻵﻡ‬
‫ﺍﳌﺆﻣﻨﲔ ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﻫﺎﺗﲔ ﺍﻟﺪﺍﺭﻳﻦ ﻭﺃﺣﺰﻥ ﻛﺜﻴﺮ ﹰﺍ ﻟﻔﺮﺍﻗﻬﻢ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﻧﻮﺭ ﺍﻹﻳﲈﻥ ﻗﺪ ﻛﻔﺎﲏ ﻛﻔﺎﻳ ﹰﺔ ﺗﺎﻣﺔ ﻭﺃﺗﻰ ﻋﲆ ﲨﻴﻊ ﺗﺄﺛﺮﺍﰐ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺷﻴﺨﻮﺧﺘﻲ‬
‫ﻛ ﱢﻠﻬﺎ ﻭﻣﻦ ﺑﻼﻳﺎ ﺍﻟﻔﺮﺍﻗﺎﺕ‪ ،‬ﻭﻭﻫﺐ ﱄ ﺭﺟﺎ ﹰﺀ ﻻ ﳜﻴﺐ‪ ،‬ﻭﺃﻣ ﹰ‬
‫ﻼ ﻻ ﻳﻨﻔﺼﻢ‪ ،‬ﻭﺿﻴﺎ ﹰﺀ ﻻ ﻳﻨﻄﻔﺊ‪،‬‬
‫ﻭﺳﻠﻮﺍﻧ ﹰﺎ ﻻ ﻳﻨﻔﺪ‪ ،‬ﻓﻼﺑﺪ ﺃﻥ ﺍﻹﻳﲈﻥ ﺃﻳﻀ ﹰﺎ ﺳﻴﻜﻮﻥ ﻛﺎﻓﻴ ﹰﺎ ﻟﻜﻢ ﻭﻭﺍﻓﻴ ﹰﺎ ﺃﻳﻀ ﹰﺎ ﺇﺯﺍﺀ ﺍﻟﻈﻠﲈﺕ ﺍﻟﻨﺎﺷﺌﺔ‬
‫ﻣﻦ ﺍﻟﺸﻴﺨﻮﺧﺔ‪ ،‬ﻭﺇﺯﺍﺀ ﺍﻟﻐﻔﻠﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻣﻨﻬﺎ‪ ،‬ﻭﺇﺯﺍﺀ ﺍﻟﺘﺄﺛﺮﺍﺕ ﻭﺍﻟﺘﺄﳌﺎﺕ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻨﻬﺎ‪ .‬ﻭﺣﻘ ﹰﺎ ﱠ‬
‫ﺇﻥ‬
‫ﺃﻋﺘﻢ ﺷﻴﺨﻮﺧﺔ ﺇﻧﲈ ﻫﻲ ﺷﻴﺨﻮﺧ ﹸﺔ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺍﻟﺴﻔﺎﻫﺔ ﻭﺃﻥ ﺃﻗﺴﻰ ﺍﻟﻔﺮﺍﻗﺎﺕ ﻭﺃﺷﺪﻫﺎ ﺇﻳﻼﻣ ﹰﺎ‬
‫ﹶ‬
‫ﺇﻧﲈ ﻫﻲ ﺁﻻﻣﻬﻢ ﻭﻓﺮﺍﻗﺎﲥﻢ!!‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺗﺬﻭﻕ ﺍﻹﻳﲈﻥ ﺍﻟﺬﻱ ﻳﺒﻌﺚ ﺍﻟﺮﺟﺎﺀ ﻭﻳﺸﻴﻊ ﺍﻟﻨﻮﺭ ﻭﻳﻨﴩ ﺍﻟﺴﻠﻮ￯‪ ،‬ﻭﺇﻥ ﺍﻟﺸﻌﻮﺭ‬
‫ﺑﺴﻠﻮﺍﻧﻪ ﻭﺍﻟﺘﻠﺬﺫ ﺑﻪ ﻫﻮ ﰲ ﺍﻟﺘﻤﺜﻞ ﺍﻟﺸﻌﻮﺭﻱ ﻟﻠﻌﺒﻮﺩﻳﺔ ﺍﻟﻼﺋﻘﺔ ﺑﺎﻟﺸﻴﺨﻮﺧﺔ ﻭﺍﳌﻮﺍﻓﻘﺔ ﻟﻺﺳﻼﻡ‪،‬‬
‫ﺍﻟﻤﺴﻜﺮﺓ‪..‬‬
‫ﻭﻟﻴﺲ ﻫﻮ ﺑﺘﻨﺎﳼ ﺍﻟﺸﻴﺨﻮﺧﺔ ﻭﺍﻟﻠﻬﺎﺙ ﻭﺭﺍﺀ ﺍﻟﺘﺸ ﹼﺒﻪ ﺑﺎﻟﺸﺒﺎﺏ ﻭﺍﻗﺘﺤﺎﻡ ﻏﻔﻠﺘﻬﻢ ﹸ‬
‫ﻭﺷﺮ‬ ‫ﺗﻔﻜﹼﺮﻭﺍ ﺩﺍﺋﻤ ﹰﺎ ﻭﺗﺄﻣﻠﻮﺍ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻨﺒﻮﻱ ﺍﻟﴩﻳﻒ ) ﹸ‬
‫ﺧﻴﺮ ﺷﺒﺎﺑﻜﻢ ﻣﻦ ﺗﺸ ﹼﺒﻪ ﺑﻜﻬﻮﻟﻜﻢ ﱡ‬
‫ﻛﻬﻮﻟﻜﻢ ﻣﻦ ﺗﺸ ﹼﺒﻪ ﺑﺸﺒﺎﺑﻜﻢ()‪ (١‬ﺃﻭ ﻛﲈ ﻗﺎﻝ ﷺ‪ ،‬ﺃﻱ ﺧﲑ ﺷﺒﺎﺑﻜﻢ ﻣﻦ ﺗﺸﺒﻪ ﺑﺎﻟﻜﻬﻮﻝ ﰲ ﺍﻟﺘﺄﲏ‬
‫ﻭﺷﺮ ﻛﻬﻮﻟﻜﻢ ﻣﻦ ﺗﺸﺒﻪ ﺑﺎﻟﺸﺒﺎﺏ ﰲ ﺍﻟﺴﻔﺎﻫﺔ ﻭﺍﻻﻧﻐﲈﺱ ﰲ ﺍﻟﻐﻔﻠﺔ‪.‬‬
‫ﻭﺍﻟﺮﺯﺍﻧﺔ ﻭﲡﻨﺒﻬﻢ ﺍﻟﺴﻔﺎﻫﺔ ﹼ‬
‫ﻓﻴﺎ ﺇﺧﻮﰐ ﺍﻟﺸﻴﻮﺥ ﻭﻳﺎ ﺃﺧﻮﺍﰐ ﺍﻟﻌﺠﺎﺋﺰ! ﻟﻘﺪ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ ﻣﺎ ﻣﻌﻨﺎﻩ‬

‫)‪ (١‬ﺃﺑﻮ ﻳﻌﲆ‪ ،‬ﺍﳌﺴﻨﺪ ‪٤٦٧/١‬؛ ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪ ،٨٣/٢٢‬ﺍﳌﻌﺠﻢ ﺍﻻﻭﺳﻂ ‪٩٤/١‬؛ ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺷﻌﺐ ﺍﻹﻳﲈﻥ ‪.١٦٨/٦‬‬
‫‪٣٥٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫»ﺃﻥ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻟﺘﺴﺘﺤﻲ ﻣﻦ ﺃﻥ ﺗﺮ ﹼﺩ ﻳﺪ ﹰﺍ ﺿﺎﺭﻋﺔ ﻣﻦ ﺷﻴﺦ ﻣﺆﻣﻦ ﺃﻭ ﻋﺠﻮﺯ ﻣﺆﻣﻨﺔ«‪ (١).‬ﻓﲈ ﺩﺍﻣﺖ‬
‫ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﲢﱰﻣﻜﻢ ﻫﻜﺬﺍ‪ ،‬ﻓﻌﻈﻤﻮﺍ ﺇﺫﻥ ﺍﺣﱰﺍﻣﻬﺎ ﺑﻌﺒﻮﺩﻳﺘﻜﻢ ﷲ‪.‬‬

‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺮﺍﺑﻊ ﻋﴩ‬

‫ﺟﺎﺀ ﰲ ﻣﺴﺘﻬﻞ »ﺍﻟﺸﻌﺎﻉ ﺍﻟﺮﺍﺑﻊ« ﺍﻟﺬﻱ ﻫﻮ ﺗﻔﺴﲑ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿‪) ﴾Ø × Ö Õ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٧٣:‬ﻣﺎ ﺧﻼﺻﺘﻪ‪:‬‬
‫ﺟﺮﺩﲏ ﺃﺭﺑﺎﺏ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻛﻞ ﳾﺀ‪ ،‬ﻭﻗﻌﺖ ﰲ ﲬﺴﺔ ﺃﻟﻮﺍﻥ ﻣﻦ ﺍﻟﻐﺮﺑﺔ‪ .‬ﻭﱂ ﺃﻟﺘﻔﺖ ﺇﱃ‬ ‫ﺣﻴﻨﲈ ﹼ‬
‫ﺍﻟﻀﺠﺮ ﻭﺍﻟﻀﻴﻖ ﻭﺇﻧﲈ ﻧﻈﺮﺕ‬
‫ﹸ‬ ‫ﻣﺎ ﰲ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻣﻦ ﺃﻧﻮﺍﺭ ﻣﺴ ﹼﻠﻴﺔ ﻣﻤﺪﹼ ﺓ‪ ،‬ﺟﺮﺍﺀ ﻏﻔﻠﺔ ﺃﻭﺭﺛﻬﺎ‬
‫ﻋﺸﻖ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻘﻮﺓ ﻟﻠﺒﻘﺎﺀ‪،‬‬
‫ﹲ‬ ‫ﻋﻠﻲ‬
‫ﻣﺒﺎﴍﺓ ﺇﱃ ﻗﻠﺒﻲ ﻭﲢﺴﺴﺖ ﺭﻭﺣﻲ‪ ،‬ﻓﺮﺃﻳﺖ ﺃﻧﻪ ﻳﺴﻴﻄﺮ ﹼ‬
‫ﻓﻲ ﻣﻦ‬‫ﻓﻲ ﺷﻮﻕ ﻋﻈﻴﻢ ﻟﻠﺤﻴﺎﺓ‪ ..‬ﻣﻊ ﻣﺎ ﻳﻜﻤﻦ ﱠ‬ ‫ﻋﻠﻰ ﳏﺒﺔ ﺷﺪﻳﺪﺓ ﻟﻠﻮﺟﻮﺩ‪ ،‬ﻭﻳﺘﺤﻜﻢ ﹼ‬ ‫ﻭﲥﻴﻤﻦ ﹼ‬
‫ﻋﺠﺰ ﻻ ﺣﺪ ﻟﻪ‪ ،‬ﻭﻓﻘﺮ ﻻ ﳖﺎﻳﺔ ﻟﻪ‪ .‬ﻏﲑ ﺃﻥ ﻓﻨﺎ ﹰﺀ ﻣﻬﻮﻻﹰ ﻣﺪﻫﺸ ﹰﺎ‪ ،‬ﻳﻄﻔﺊ ﺫﻟﻚ ﺍﻟﺒﻘﺎﺀ ﻭﻳﺰﻳﻠﻪ‪ ،‬ﻓﻘﻠﺖ‬
‫ﻣﺜﻠﲈ ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ ﺍﳌﺤﱰﻕ ﺍﻟﻔﺆﺍﺩ‪:‬‬
‫‪‬‬ ‫‪‬‬
‫‪         ‬‬ ‫‪        ‬‬
‫‪‬‬
‫‪‬‬ ‫‪‬‬ ‫‪  ‬‬
‫‪       ‬‬
‫‪   ‬‬
‫‪‬‬ ‫‪      ‬‬
‫‪‬‬
‫‪ ‬‬ ‫‪ ‬‬
‫ﻓﻄﺄﻃﺄﺕ ﺭﺃﳼ ﻳﺎﺋﺴ ﹰﺎ‪ ...‬ﻭﺇﺫﺍ ﺑﺎﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ﴾Ø × Ö Õ﴿ :‬ﺗﻐﻴﺜﻨﻲ‬
‫ﻗﺎﺋﻠﺔ‪ :‬ﺍﻗﺮﺃﲏ ﺟﻴﺪ ﹰﺍ ﺑﺘﺪﺑﺮ ﻭﺇﻣﻌﺎﻥ‪ ،‬ﻓﻘﺮﺃﲥﺎ ﺑﺪﻭﺭﻱ ﲬﺴﲈﺋﺔ ﻣﺮﺓ ﰲ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻓﻜ ﹼﻠﲈ ﻛﻨﺖ ﺃﺗﻠﻮﻫﺎ‬
‫ﹴ‬
‫ﺑﻌﺾ ﻣﻦ ﺃﻧﻮﺍﺭﻫﺎ ﻭﻓﻴﻮﺿﺎﲥﺎ ﺍﻟﻐﺰﻳﺮﺓ‪ ،‬ﻓﺮﺃﻳﺖ ﻣﻨﻬﺎ ﺑﻌﲔ ﺍﻟﻴﻘﲔ ‪-‬ﻭﻟﻴﺲ ﺑﻌﻠﻢ‬ ‫ﻛﺎﻧﺖ ﺗﻜﺸﻒ ﻋﻦ‬
‫ﺗﺴﻊ ﻣﺮﺍﺗﺐ ﺣﺴﺒﻴﺔ‪:‬‬
‫ﺍﻟﻴﻘﲔ‪ -‬ﹶ‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﻨﻮﺭﻳﺔ ﺍﳊﺴﺒﻴﺔ ﺍﻷﻭﱃ‪:‬‬

‫ﻓﻲ ﻣﻦ ﻋﺸﻖ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻟﻴﺲ ﻣﺘﻮﺟﻬ ﹰﺎ ﺇﱃ ﺑﻘﺎﺋﻲ ﺃﻧﺎ‪ ،‬ﺑﻞ ﺇﱃ ﻭﺟﻮﺩ ﺫﻟﻚ ﺍﻟﻜﺎﻣﻞ ﺍﳌﻄﻠﻖ‬ ‫ﱠ‬
‫ﺇﻥ ﻣﺎ ﹼ‬
‫ﻟﺘﺠﻞ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳ ﹴﻢ ﻣﻦ ﺃﺳﲈﺀ ﺍﳉﻠﻴﻞ ﻭﺍﳉﻤﻴﻞ ﺍﳌﻄﻠﻖ‬ ‫ﹴ‬ ‫ﻭﺇﱃ ﻛﲈﻟﻪ ﻭﺑﻘﺎﺋﻪ‪ .‬ﻭﺫﻟﻚ ﻟﻮﺟﻮﺩ ﹴ‬
‫ﻇﻞ‬
‫ﺫﻱ ﺍﻟﻜﲈﻝ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﻫﻮ ﺍﳌﺤﺒﻮﺏ ﻟﺬﺍﺗﻪ ‪-‬ﺃﻱ ﺩﻭﻥ ﺩﺍ ﹴﻉ ﺇﱃ ﺳﺒﺐ‪ -‬ﰲ ﻣﺎﻫﻴﺘﻲ ﹼﺇﻻ ﺃﻥ ﻫﺬﻩ ﺍﻟﻤﺤﺒ ﹶﺔ‬
‫ﺍﻟﻔﻄﺮﻳﺔ ﺿ ﹼﻠﺖ ﺳﺒﻴﻠﻬﺎ ﻭﺗﺎﻫﺖ ﺑﺴﺒﺐ ﺍﻟﻐﻔﻠﺔ‪ ،‬ﻓﺘﺸﺒﺜﺖ ﺑﺎﻟﻈﻞ ﻭﻋﺸﻘﺖ ﺑﻘﺎ ﹶﺀ ﺍﳌﺮﺁﺓ‪.‬‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻄﱪﺍﻧﻰ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻻﻭﺳﻂ ‪ ،٢٧٠/٥‬ﻣﺴﻨﺪ ﺍﻟﺸﺎﻣﻴﲔ ‪ ،٢٦٨/٢‬ﺍﻟﺸﻴﺒﺎﲏ‪ ،‬ﺍﻟﺴﻨﺔ ‪١٦/١‬؛ ﺍﻟﻌﺠﻠﻮﲏ‪ ،‬ﻛﺸﻒ‬
‫ﺍﳋﻔﺎﺀ ‪.٢٨٤/١‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٥٦‬‬
‫ﻓﺄﺣﺴﺴﺖ‬
‫ﹸ‬ ‫ﻭﻟﻜﻦ ﻣﺎ ﺇﻥ ﺟﺎﺀﺕ ﴿‪ ﴾Ø × Ö Õ‬ﺣﺘﻰ ﺭﻓﻌﺖ ﺍﻟﺴﺘﺎﺭ‪.‬‬
‫ﹶ‬
‫ﺃﻓﻀﻞ ﻭﺃﻛﻤﻞ‬ ‫ﻭﺗﺬﻭﻗﺖ ﺑﺤﻖ ﺍﻟﻴﻘﲔ ﱠ‬
‫ﺃﻥ ﻟﺬﺓ ﺍﻟﺒﻘﺎﺀ ﻭﺳﻌﺎﺩﺗﹶﻪ‪ ،‬ﻣﻮﺟﻮﺩ ﹲﺓ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﺑﻞ‬ ‫ﹸ‬ ‫ﻭﺷﺎﻫﺪﺕ‪،‬‬
‫ﻣﻨﻬﺎ‪ ،‬ﰲ ﺇﻳﲈﲏ ﻭﺇﺫﻋﺎﲏ ﻭﺇﻳﻘﺎﲏ ﺑﺒﻘﺎﺀ ﺍﻟﺒﺎﻗﻲ ﺫﻱ ﺍﻟﻜﲈﻝ‪ ،‬ﻭﺑﺄﻧﻪ ﺭﰊ ﻭﺇﳍﻲ‪ .‬ﻭﻗﺪ ﹸﻭ ﹼﺿﺤﺖ ﺩﻻﺋﻞ‬
‫ﻫﺬﺍ ﺑﻌﻤﻖ ﻭﺩﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺮﺳﺎﻟﺔ »ﺍﳊﺴﺒﻴﺔ« ﰲ ﺍﺛﻨﺘﻲ ﻋﴩﺓ »ﻛﺬﺍ‪ ..‬ﻛﺬﺍ‪ ..‬ﻛﺬﺍ‪ «...‬ﻭﺑﻴﻨﺖ‬
‫ﺣﺲ ﻭﺷﻌﻮﺭ ﰲ ﺗﻘﺪﻳﺮ ﻭﺇﻋﺠﺎﺏ!‪.‬‬
‫ﺍﻻﺳﺘﺸﻌﺎﺭ ﺍﻹﻳﲈﲏ ﺑﲈ ﳚﻌﻞ ﻛﻞ ﺫﻱ ﹼ‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﻨﻮﺭﻳﺔ ﺍﳊﺴﺒﻴﺔ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺇﻧﻪ ﻣﻊ ﻋﺠﺰﻱ ﻏﲑ ﺍﳌﺘﻨﺎﻫﻲ ﺍﻟﻜﺎﻣﻦ ﰲ ﻓﻄﺮﰐ‪ ،‬ﻭﻣﻊ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺍﳌﺴﺘﻘﺮﺓ ﰲ ﻛﻴﺎﲏ‪ ،‬ﻭﻣﻊ‬
‫ﺗﻠﻚ ﺍﻟﻐﺮﺑﺔ ﺍﻟﺘﻲ ﻟ ﹼﻔﺘﻨﻲ‪ ،‬ﻭﻣﻊ ﻋﺪﻡ ﻭﺟﻮﺩ ﺍﳌﻌﲔ ﱄ‪ ،‬ﻭﻗﺪ ﹸﺟ ﹼﺮﺩﺕ ﻣﻦ ﻛﻞ ﳾﺀ ﻭﳞﺎﲨﻨﻲ ﹸ‬
‫ﺃﻫﻞ‬
‫ﺍﻟﺪﻧﻴﺎ ﺑﺪﺳﺎﺋﺴﻬﻢ ﻭﺑﺠﻮﺍﺳﻴﺴﻬﻢ‪ ..‬ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺑﺎﻟﺬﺍﺕ ﺧﺎﻃﺒﺖ ﻗﻠﺒﻲ ﻗﺎﺋ ﹰ‬
‫ﻼ‪:‬‬
‫»ﺇﻥ ﺟﻴﻮﺷ ﹰﺎ ﻛﺜﻴﻔﺔ ﻋﺎﺭﻣﺔ ﲥﺎﺟﻢ ﺷﺨﺼ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ ﺿﻌﻴﻔ ﹰﺎ ﻣﺮﻳﻀ ﹰﺎ ﻣﻜ ﹼﺒﻞ ﺍﻟﻴﺪﻳﻦ‪ ..‬ﹶﺃﻭ ﻟﻴﺲ‬
‫ﻟﻪ ‪-‬ﺃﻱ ﱄ‪ -‬ﻣﻦ ﻧﻘﻄﺔ ﺍﺳﺘﻨﺎﺩ؟«‪.‬‬
‫ﻓﺮﺍﺟﻌﺖ ﺁﻳﺔ ﴿‪ ﴾Ø × Ö Õ‬ﻓﺄﻋﻠﻤﺘﻨﻲ‪:‬‬
‫ﻳﺠﻬﺰ‬
‫ﺇﻧﻚ ﺗﻨﺘﺴﺐ ﲠﻮﻳﺔ ﺍﻻﻧﺘﺴﺎﺏ ﺍﻹﻳﲈﲏ ﺇﱃ ﺳﻠﻄﺎﻥ ﻋﻈﻴﻢ ﺫﻱ ﻗﺪﺭﺓ ﻣﻄﻠﻘﺔ‪ ،‬ﺑﺤﻴﺚ ﹼ‬
‫ﹸ‬
‫ﺟﻴﻮﺵ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﻨﺘﴩﺓ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ‬ ‫ﺑﺎﻧﺘﻈﺎﻡ ﺗﺎﻡ ﰲ ﺍﻟﺮﺑﻴﻊ ﲨﻴﻊ ﻣﺎ ﲢﺘﺎﺟﻪ‬
‫ﺟﻤﻴﻊ ﺗﻠﻚ ﺍﳉﻴﻮﺵ ﺍﳌﺘﺸﻜﻠﺔ ﰲ ﺃﺭﺑﻌﲈﺋﺔ ﺃﻟﻒ ﻧﻮﻉ ﻣﻦ ﺍﻷﻣﻢ ﺍﳌﺨﺘﻠﻔﺔ‪،‬‬
‫ﹶ‬ ‫ﻓﻴﺰﻭﺩ‬
‫ﻣﻦ ﻣﻌﺪﹼ ﺍﺕ‪ ،‬ﹼ‬
‫ﺟﻤﻴﻊ ﺃﺭﺯﺍﻕ ﺍﳉﻴﺶ ﺍﳍﺎﺋﻞ ﻟﻸﺣﻴﺎﺀ ‪-‬ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﺍﻹﻧﺴﺎﻥ‪ -‬ﻻ ﺑﺸﻜﻞ ﻣﺎ ﺍﻛﺘﺸﻔﻪ‬
‫ﹶ‬ ‫ﻭﻳﻮﺯﻉ‬
‫ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﲑﺓ ﻣﻦ ﻣﺴﺘﺨﻠﺼﺎﺕ ﺍﻟﻠﺤﻢ ﻭﺍﻟﺴﻜﺮ ﻭﻏﲑﳘﺎ‪ ،‬ﺑﻞ ﺑﺼﻮﺭﺓ ﻣﺴﺘﺨﻠﺼﺎﺕ‬
‫ﺟﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻷﻃﻌﻤﺔ‪ .‬ﺑﻞ‬
‫ﹶ‬ ‫ﺃﻛﻤﻞ ﻭﺃﻓﻀﻞ ﺑﻜﺜﲑ ﺑﻞ ﺗﻔﻮﻗﻬﺎ ﻣﺎﺋﺔ ﻣﺮﺓ‪ ،‬ﻓﻬﻲ ﻣﺴﺘﺨﻠﺼﺎﺕ ﻣﺘﻀﻤﻨﺔ‬
‫ﻫﻲ ﻣﺴﺘﺨﻠﺼﺎﺕ ﺭﲪﺎﻧﻴﺔ‪ ..‬ﺗﻠﻚ ﺍﻟﺘﻲ ﺗﺴﻤﻰ ﺍﻟﺒﺬﻭﺭ ﻭﺍﻟﻨﻮ￯‪ ..‬ﺯﺩ ﻋﲆ ﺫﻟﻚ ﻓﺈﻧﻪ ﻳﻐﻠﻒ ﺃﻳﻀ ﹰﺎ‬
‫ﺗﻠﻚ ﺍﳌﺴﺘﺨﻠﺼﺎﺕ ﺑﺄﻏﻠﻔﺔ ﹶﻗﺪﹶ ﺭﻳﺔ ﺗﺘﻨﺎﺳﺐ ﻣﻊ ﻧﻀﺠﻬﺎ ﻭﺍﻧﺒﺴﺎﻃﻬﺎ ﹼ‬
‫ﻭﻧﻤﻮﻫﺎ‪ ،‬ﻭﳛﻔﻈﻬﺎ ﰲ ﹸﻋﻠﻴﺒﺎﺕ‬
‫ﺍﻟﺼﻨﻴﺪﻗﺎﺕ ﺃﻳﻀ ﹰﺎ ﺗﹸﺼﻨـﻊ ﺑﴪﻋﺔ ﻣﺘـﻨـﺎﻫـﻴـﺔ ﺟـﺪ ﹰﺍ‪،‬‬
‫ﻭﺻﻨﻴﺪﻗﺎﺕ ﺻﻐﲑﺓ ﻭﺻﻐﲑﺓ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻫﺬﻩ ﹸ‬
‫ﻭﺑﺴﻬـﻮﻟـﺔ ﻣﻄﻠـﻘـﺔ ﻟﻠـﻐـﺎﻳﺔ‪ ،‬ﻭﺑـﻮﻓـﺮﺓ ﻫﺎﺋﻠـﺔ‪ ،‬ﻭﺫﻟـﻚ ﻓـﻲ ﻣﻌـﻤــﻞ»ﺍﻟﻜﺎﻑ ﻭﺍﻟﻨﻮﻥ« ﺍﳌﻮﺟﻮﺩ‬
‫ﻦ«‪ ،‬ﺣﺘﻰ ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﻘﻮﻝ‪) ﴾² ± ° ¯ ® ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.(١١٧:‬‬
‫ﰲ ﺃﻣﺮ » ﹸﻛ ﹾ‬
‫‪٣٥٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺩﻣﺖ ﻗﺪ ﻇﻔﺮﺕ ﺑﻨﻘﻄﺔ ﺍﺳﺘﻨﺎﺩ ﻣﺜﻞ ﻫﺬﻩ ﲠﻮﻳﺔ ﺍﻻﻧﺘﺴﺎﺏ ﺍﻹﻳﲈﲏ‪ ،‬ﻓﻴﻤﻜﻨﻚ ﺍﻻﺳﺘﻨﺎﺩ‬
‫ﻓﲈ ﹶ‬
‫ﻭﺍﻻﻃﻤﺌﻨﺎﻥ ﺇﺫﻥ ﺇﱃ ﻗﻮﺓ ﻋﻈﻴﻤﺔ ﻭﻗﺪﺭﺓ ﻣﻄﻠﻘﺔ‪ .‬ﻭﺣﻘ ﹰﺎ ﻟﻘﺪ ﻛﻨﺖ ﹼ‬
‫ﺃﺣﺲ ﺑﻘﻮﺓ ﻣﻌﻨﻮﻳﺔ ﻋﻈﻴﻤﺔ ﻛﻠﲈ‬
‫ﻛﻨﺖ ﺃﺗﻠﻘﻰ ﺫﻟﻚ ﺍﻟﺪﺭﺱ ﻣﻦ ﺗﻠﻚ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻓﻜﻨﺖ ﺃﺷﻌﺮ ﺃﻧﻨﻲ ﺃﻣﻠﻚ ﻗﻮﺓ ﻳﻤﻜﻨﻨﻲ ﺃﻥ‬
‫ﺭﺩﺩﺕ ﻣﻦ ﺃﻋﲈﻕ ﺭﻭﺣﻲ‪:‬‬
‫ﹸ‬ ‫ﺃﺗﺤﺪﹼ ￯ ﲠﺎ ﲨﻴﻊ ﺃﻋﺪﺍﺋﻲ ﰲ ﺍﻟﻌﺎﱂ ﻭﻟﻴﺲ ﺍﳌﺎﺛﻠﲔ ﺃﻣﺎﻣﻲ ﻭﺣﺪﹶ ﻫﻢ‪ ،‬ﻟﺬﺍ‬
‫﴿‪. ﴾Ø × Ö Õ‬‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﻨﻮﺭﻳﺔ ﺍﳊﺴﺒﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ‬

‫ﻋﻠﻲ‪ ،‬ﻭﺟﺪﺕ ﺃﻥ ﻋﻼﻗﺎﰐ‬
‫ﺣﻴﻨﲈ ﺍﺷﺘﺪ ﺧﻨﺎﻕ ﺍﻷﻣﺮﺍﺽ ﻭﺃﻟﻮﺍﻥ ﺍﻟﻐﺮﺑﺔ ﻭﺃﻧﻮﺍﻉ ﺍﻟﻈﻠﻢ ﹼ‬
‫ﺗﻨﻔﺼﻢ ﻣﻊ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺃﻥ ﺍﻹﻳﲈﻥ ﻳﺮﺷﺪﲏ ﺑﺄﻧﻚ ﻣﺮﺷﺢ ﻟﺪﻧﻴﺎ ﺃﺧﺮ￯ ﺃﺑﺪﻳﺔ‪ ،‬ﻭﺃﻧﻚ ﻣﺆﻫﻞ ﳌﻤﻠﻜﺔ‬
‫ﺃﺗﺄﻭﻩ ﻭﺃﺗﺄﻓﻒ‪،‬‬
‫ﻛﻞ ﳾﺀ ﺗﻘﻄﺮ ﻣﻨﻪ ﺍﳊﴪﺓ ﻭﳚﻌﻠﻨﻲ ﹼ‬ ‫ﺗﺮﻛﺖ ﱠ‬
‫ﹸ‬ ‫ﺑﺎﻗﻴﺔ ﻭﺳﻌﺎﺩﺓ ﺩﺍﺋﻤﺔ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﻷﺛﻨﺎﺀ‬
‫ﻳﺒﺸﺮ ﺑﺎﳋﲑ ﻭﺍﻟﻔﺮﺡ ﻭﳚﻌﻠﻨﻲ ﰲ ﹴ‬
‫ﲪﺪ ﺩﺍﺋﻢ‪ .‬ﻭﻟﻜﻦ ﺃﻧﹼﻰ ﳍﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺃﻥ ﺗﺘﺤﻘﻖ ﻭﻫﻲ‬ ‫ﻭﺃﺑﺪﻟﺘﹸﻪ ﺑﻜﻞ ﻣﺎ ﹼ‬
‫ﻏﺎﻳ ﹸﺔ ﺍﳌﻨﻰ ﻭﻣﺒﺘﻐﻰ ﺍﳋﻴﺎﻝ ﻭﻫﺪﻑ ﺍﻟﺮﻭﺡ ﻭﻧﺘﻴﺠﺔ ﺍﻟﻔﻄﺮﺓ‪ ،‬ﹼﺇﻻ ﺑﻘﺪﺭﺓ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻳﻌﺮﻑ‬
‫ﻼ‪ ،‬ﺑﻞ ﻳﻌﺮﻑ ﲨﻴﻊ ﺃﺣﻮﺍﳍﻢ ﻭﺃﻋﲈﳍﻢ ﻭﻳﺴﺠﻠﻬﺎ‬ ‫ﺟﻤﻴﻊ ﺣﺮﻛﺎﺕ ﳐﻠﻮﻗﺎﺗﻪ ﻭﺳﻜﻨﺎﲥﻢ ﻗﻮ ﹰ‬
‫ﻻ ﻭﻓﻌ ﹰ‬ ‫ﹶ‬
‫ﻛﺬﻟﻚ‪ .‬ﻭﺃﻧﹼﻰ ﳍﺎ ﺃﻥ ﲢﺼﻞ ﹼﺇﻻ ﺑﻌﻨﺎﻳﺘﻪ ﺍﻟﻔﺎﺋﻘﺔ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺼﻐﲑ ﺍﳍﺰﻳﻞ ﺍﳌﺘﻘﻠﺐ‬
‫ﻛﺮﻣﻪ‪ ،‬ﻭﺍﲣﺬﻩ ﺧﻠﻴﻼﹰ ﻣﺨﺎﻃﺒ ﹰﺎ‪ ،‬ﻭﺍﻫﺒ ﹰﺎ ﻟﻪ ﺍﳌﻘﺎﻡ ﺍﻟﺴﺎﻣﻲ ﺑﲔ ﳐﻠﻮﻗﺎﺗﻪ‪.‬‬
‫ﰲ ﺍﻟﻌﺠﺰ ﺍﳌﻄﻠﻖ ﺣﺘﻰ ﹼ‬
‫ﻧﻌﻢ‪ ،‬ﺣﻴﻨﲈ ﻛﻨﺖ ﺃﻓﻜﺮ ﰲ ﻫﺎﺗﲔ ﺍﻟﻨﻘﻄﺘﲔ‪ ،‬ﺃﻱ ﰲ ﻓﻌﺎﻟﻴﺔ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ‪ ،‬ﻭﰲ‬
‫ﺍﻷﳘﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﺘﻲ ﺃﻭﻻﻫﺎ ﺍﻟﺒﺎﺭﺉ ﺳﺒﺤﺎﻧﻪ ﳍﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﺒﺪﻭ ﺣﻘﻴﺮ ﹰﺍ‪ .‬ﺃﺭﺩﺕ ﺇﻳﻀﺎﺣ ﹰﺎ ﰲ‬
‫ﻫﺎﺗﲔ ﺍﻟﻨﻘﻄﺘﲔ ﻳﻨﻜﺸﻒ ﺑﻪ ﺍﻹﻳﲈﻥ ﻭ ﹸﻳﻄﻤﺌﻦ ﺑﻪ ﺍﻟﻘﻠﺐ‪ .‬ﻓﺮﺍﺟﻌﺖ ﺑﺪﻭﺭﻱ ﺗﻠﻚ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬
‫ﺃﻳﻀ ﹰﺎ‪ ،‬ﻓﻘﺎﻟﺖ ﱄ‪ :‬ﺩﻗﻖ ﺍﻟﻨﻈﺮ ﰲ »ﻧﺎ« ﺍﻟﺘﻲ ﰲ »ﺣﺴﺒﻨﺎ«‪ ،‬ﻭﺍﻧﻈﺮ ﹶﻣ ﹾﻦ ﻫﻢ ﺃﻭﻻﺀ ﻳﻨﻄﻘﻮﻥ »ﺣﺴﺒﻨﺎ«‬
‫ﺃﻣﺮﺗﻨﻲ ﺍﻵﻳﺔ!‪.‬‬
‫ﻣﻌﻚ‪ ،‬ﺳﻮﺍﺀ ﻳﻨﻄﻘﻮﳖﺎ ﺑﻠﺴﺎﻥ ﺍﳊﺎﻝ‪ ،‬ﺃﻭ ﺑﻠﺴﺎﻥ ﺍﳌﻘﺎﻝ‪ ،‬ﺃﻧﺼﺖ ﺇﻟﻴﻬﻢ‪ ..‬ﻧﻌﻢ‪ ،‬ﻫﻜﺬﺍ ﹶ‬
‫ﻓﻨﻈﺮﺕ‪ ..‬ﻓﺈﺫﺍ ﰊ ﺃﺭ￯ ﻃﻴﻮﺭ ﹰﺍ ﻣﺤ ﹼﻠﻘﺔ ﻻ ﺗﺤﺪﹼ ‪ ،‬ﻭﻃﻮﻳﺮﺍﺕ ﺻﻐﲑﺓ ﺻﻐﲑﺓ ﺟﺪ ﹰﺍ ﻛﺎﻟﺬﺑﺎﺏ ﻻ ﲢﴡ‪،‬‬
‫ﹴ‬
‫ﻭﺣﻴﻮﺍﻧﺎﺕ ﻻ ﺗﻌﺪ ﻭﻧﺒﺎﺗﺎﺕ ﻻ ﺗﻨﺘﻬﻲ ﻭﺃﺷﺠﺎﺭ ﹰﺍ ﻻ ﺁﺧﺮ ﳍﺎ ﻭﻻ ﳖﺎﻳﺔ‪ ...‬ﻛﻞ ﺫﻟﻚ ﻳﺮﺩﺩ ﻣﺜﲇ ﺑﻠﺴﺎﻥ‬
‫ﻌﻢ‬‫ﺍﳊﺎﻝ ﻣﻌﻨﻰ ﴿‪ ، ﴾Ø × Ö Õ‬ﺑﻞ ﻳﺬﻛﹼﺮ ﺍﻵﺧﺮﻳﻦ ﲠﺎ‪ ..‬ﺃﻥ ﳍﻢ ﻭﻛﻴ ﹰ ﹺ‬
‫ﻼ ‪-‬ﻧ ﹶ‬ ‫ﹸ‬
‫ﺍﻟﻮﻛﻴﻞ‪ -‬ﺗﻜ ﹼﻔ ﹶﻞ ﺑﺠﻤﻴﻊ ﴍﺍﺋﻂ ﺣﻴﺎﲥﻢ‪ ،‬ﺣﺘﻰ ﺇﻧﻪ ﳜﻠﻖ ﻣﻦ ﺍﻟﺒﻴﻮﺽ ﺍﳌﺘﺸﺎﲠﺔ ﺑﻌﻀﻬﺎ ﻣﻊ ﺑﻌﺾ‬
‫ﻭﻫﻲ ﺍﳌﱰﻛﺒﺔ ﻣﻦ ﺍﳌﻮﺍﺩ ﹺ‬
‫ﻧﻔﺴﻬﺎ‪ ،‬ﻭﳜﻠﻖ ﻣﻦ ﺍﻟﻨﻄﻒ ﺍﻟﺘﻲ ﻫﻲ ﻣﺜﻞ ﺑﻌﻀﻬﺎ ﺍﻟﺒﻌﺾ‪ ،‬ﻭﳜﻠﻖ ﻣﻦ ﺍﳊﺒﻮﺏ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٥٨‬‬
‫ﹴ‬
‫ﻃﺮﺍﺯ ﻣﻦ‬ ‫ﺃﻟﻒ‬
‫ﺍﻟﺘﻲ ﻫﻲ ﺍﻟﺒﻌﺾ ﻋﻴﻨﻪ‪ ،‬ﻭﳜﻠﻖ ﻣﻦ ﺍﻟﺒﺬﻭﺭ ﺍﳌﺘﲈﺛﻠﺔ ﺑﻌﻀﻬﺎ ﻣﻊ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻣﺎﺋﺔ ﹶ‬
‫ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﻣﺎﺋﺔ ﺃﻟﻒ ﺷﻜﻞ ﻣﻦ ﺍﻟﻄﻴﻮﺭ ﻭﻣﺎﺋﺔ ﺃﻟﻒ ﻧﻮﻉ ﻣﻦ ﺍﻟﻨﺒﺎﺗﺎﺕ‪ ،‬ﻭﻣﺎﺋﺔ ﺃﻟﻒ ﺻﻨﻒ ﻣﻦ‬
‫ﺍﻷﺷﺠﺎﺭ‪ ،‬ﳜﻠﻘﻬﺎ ﺑﻼ ﺧﻄﺄ ﻭﺑﻼ ﻧﻘﺺ ﻭﺑﻼ ﺍﻟﺘﺒﺎﺱ‪ ،‬ﳜﻠﻘﻬﺎ ﻣﺰ ﹼﻳﻨﺔ ﲨﻴﻠﺔ ﻭﻣﻮﺯﻭﻧﺔ ﻣﻨﻈﻤﺔ‪ ،‬ﻣﻊ ﺗﻤ ﹼﻴﺰ‬
‫ﺑﻌﻀﻬﺎ ﻋﻦ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ ﻭﺍﺧﺘﻼﻑ ﺑﻌﻀﻬﺎ ﻋﻦ ﺑﻌﺾ‪ ،‬ﳜﻠﻘﻬﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻭﻻﺳﻴﲈ ﺃﻳﺎﻡ ﻛﻞ ﺭﺑﻴﻊ‬
‫ﻓﺨﻠﻖ‬
‫ﹸ‬ ‫ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻜﺜﺮﺓ‪ ،‬ﻭﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺴﻬﻮﻟﺔ‪ ،‬ﻭﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺴﻌﺔ‪ ،‬ﻭﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻮﻓﺮﺓ‪..‬‬
‫ﲨﻴﻊ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﺘﺸﺎﺑﻬ ﹰﺔ ﻭﻣﺘﺪﺍﺧﻠ ﹰﺔ ﻭﻣﺠﺘﻤﻌ ﹰﺔ ﻋﲆ ﺍﻟﻨﻤﻂ ﻧﻔﺴﻪ ﻭﺍﻷﺷﻜﺎﻝ ﻋﻴﻨﹺﻬﺎ‪ ،‬ﺿﻤﻦ‬
‫ﻋﻈﻤﺔ ﻫﺬﻩ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ﻭﺣﺸﻤﺘﻬﺎ‪ ،‬ﻳﻈﻬﺮ ﻟﻨﺎ ﺑﻮﺿﻮﺡ‪ :‬ﻭﺣﺪﺍﻧﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﺃﺣﺪﻳﺘﻪ‪.‬‬
‫ﻭﻗﺪ ﺃﻓﻬﻤﺘﻨﻲ ﺍﻵﻳ ﹸﺔ ﺃﻧﻪ ﻻ ﻳﻤﻜﻦ ﺍﻟﺘﺪﺧﻞ ﻣﻄﻠﻘ ﹰﺎ ﻭﻻ ﺍﳌﺪﺍﺧﻠﺔ ﻗﻄﻌ ﹰﺎ ﰲ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻔﻌﻞ‬
‫ﻟﻠﺮﺑﻮﺑﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻭﰲ ﺗﴫﻑ ﻫﺬﻩ ﺍﳋﻼﻗﻴﺔ‪ ،‬ﺍﻟﻠﺘﲔ ﺗﱪﺯﺍﻥ ﻫﺬﻩ ﺍﳌﻌﺠﺰﺍﺕ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ‬
‫ﻭﺗﻨﴩﺍﳖﺎ‪.‬‬
‫ﻓﺈﱃ ﺍﻟﺬﻳﻦ ﻳﺮﻳﺪﻭﻥ ﺃﻥ ﻳﻔﻬﻤﻮﺍ ﻫﻮﻳﺘﻲ ﺍﻟﺸﺨﺼﻴﺔ ﻭﻣﺎﻫﻴﺘﻲ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻛﲈ ﻫﻲ ﻟﻜﻞ ﻣﺆﻣﻦ‪..‬‬
‫ﻭﺇﱃ ﺍﻟﺬﻳﻦ ﻳﺮﻏﺒﻮﻥ ﺃﻥ ﻳﻜﻮﻧﻮﺍ ﻣﺜﲇ‪ ،‬ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻨﻈﺮﻭﺍ ﺇﱃ ﺗﻔﺴﲑ ﻧﻔﴘ )ﺃﻧﺎ( ﰲ ﲨﻊ »ﻧﺎ« ﰲ‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻭﻳﺘﺪ ﹼﺑﺮﻭﺍ ﰲ ﻣﻮﻗﻌﻪ ﰲ ﺫﻟﻚ ﺍﳉﻤﻊ‪ .‬ﻭﻟﻴﻔﻬﻤﻮﺍ ﻣﺎ ﻭﺟﻮﺩﻱ ﻭﺟﺴﻤﻲ ﺍﻟﺬﻱ ﻳﺒﺪﻭ‬
‫ﺿﺌﻴﻼﹰ ﻭﻓﻘﻴﺮ ﹰﺍ ﻻ ﺃﳘﻴﺔ ﻟﻪ ‪-‬ﻛﻮﺟﻮﺩ ﻛﻞ ﻣﺆﻣﻦ‪-‬؟! ﻭﻟﻴﻌﻠﻤﻮﺍ ﻣﺎ ﺍﳊﻴﺎﺓ ﻧﻔﺴﻬﺎ ﺑﻞ ﻣﺎ ﺍﻹﻧﺴﺎﻧﻴﺔ؟!‬
‫ﻭﻣﺎ ﺍﻹﺳﻼﻡ؟! ﻭﻣﺎ ﺍﻹﻳﲈﻥ ﺍﻟﺘﺤﻘﻴﻘﻲ؟ ﻭﻣﺎ ﻣﻌﺮﻓﺔ ﺍﷲ؟ ﻭﻛﻴﻒ ﲢﺼﻞ ﳏﺒﺔ ﺍﷲ؟‪ .‬ﻓﻠﻴﻔﻬﻤﻮﺍ‪..‬‬
‫ﻭﻟﻴﺘﻠﻘﻮﺍ ﺩﺭﺳ ﹰﺎ ﰲ ﺫﻟﻚ!‪.‬‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﻨﻮﺭﻳﺔ ﺍﳊﺴﺒﻴﺔ ﺍﻟﺮﺍﺑﻌﺔ‬

‫ﹶ‬
‫ﺃﻣﺜﺎﻝ ﺍﻟﺸﻴﺐ ﻭﺍﻟﻐﺮﺑﺔ ﻭﺍﳌﺮﺽ ﻭﻛﻮﲏ ﻣﻐﻠﻮﺑ ﹰﺎ ﻋﲆ‬ ‫ﺍﻟﻌﻮﺍﺭﺽ ﺍﳌﺰﻟﺰﻟﺔ ﻟﻜﻴﺎﲏ‬
‫ﹸ‬ ‫ﻭﺍﻓﻘﺖ‬
‫ﺃﻣﺮﻱ‪ ،‬ﻭﺍﻓﻘﺖ ﺗﻠﻚ ﺍﻟﻌﻮﺍﺭﺽ ﻓﱰﺓ ﻏﻔﻠﺘﻲ‪ ،‬ﻓﻜﺄﻥ ﻭﺟﻮﺩﻱ ﺍﻟﺬﻱ ﺃﺗﻌﻠﻖ ﺑﻪ ﺑﺸﺪﺓ ﻳﺬﻫﺐ‬
‫ﺇﱃ ﺍﻟﻌﺪﻡ‪ ،‬ﺑﻞ ﻭﺟﻮ ﹸﺩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﻠﻬﺎ ﺗﻔﻨﻰ ﻭﺗﻨﺘﻬﻲ ﺇﱃ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻓﻮ ﹼﻟﺪ ﻋﻨﺪﻱ ﺫﻫﺎﺏ ﺍﳉﻤﻴﻊ‬
‫ﺇﱃ ﺍﻟﻌﺪﻡ ﻗﻠﻘ ﹰﺎ ﺷﺪﻳﺪ ﹰﺍ ﻭﺍﺿﻄﺮﺍﺑ ﹰﺎ ﺃﻟﻴﻤ ﹰﺎ ﻓﺮﺍﺟﻌﺖ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺃﻳﻀ ﹰﺎ ﴿‪× Ö Õ‬‬
‫ﻣﻌﺎﻧﻲ‪ ،‬ﻭﺍﻧﻈﺮ ﺇﻟﻴﻬﺎ ﺑﻤﻨﻈﺎﺭ ﺍﻹﻳﲈﻥ« ﻭﺃﻧﺎ ﺑﺪﻭﺭﻱ ﻧﻈﺮﺕ ﺇﱃ‬
‫ﹼ‬ ‫‪ ﴾Ø‬ﻓﻘﺎﻟﺖ ﱄ‪» :‬ﺗﺪ ﹼﺑﺮ ﰲ‬
‫ﻣﻌﺎﻧﻴﻬﺎ ﺑﻌﲔ ﺍﻹﻳﲈﻥ ﻓﺮﺃﻳﺖ‪:‬‬
‫ﺃﻥ ﻭﺟﻮﺩﻱ ﺍﻟﺬﻱ ﻫﻮ ﺫﺭﺓ ﺻﻐﲑﺓ ﺟﺪ ﹰﺍ ‪-‬ﻛﻮﺟﻮﺩ ﻛﻞ ﻣﺆﻣﻦ‪ -‬ﻣﺮﺁ ﹲﺓ ﻟﻮﺟﻮﺩ ﻏﲑ ﳏﺪﻭﺩ‪،‬‬
‫ﱠ‬
‫‪٣٥٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﻭﺳﻴﻠﺔ ﻟﻠﻈﻔﺮ ﺑﺄﻧﻮﺍﻉ ﻣﻦ ﻭﺟﻮﺩ ﻏﲑ ﳏﺪﻭﺩ ﺑﺎﻧﺒﺴﺎﻁ ﻏﲑ ﹴ‬
‫ﻣﺘﻨﺎﻩ‪ ..‬ﻭﻫﻮ ﺑﻤﺜﺎﺑﺔ ﻛﻠﻤﺔ ﺣﻜﻴﻤﺔ ﺗﺜﻤﺮ‬
‫ﹴ‬
‫ﻋﻴﺶ ﻟﻪ ﻣﻦ ﺣﻴﺚ‬ ‫ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻮﺟﻮﺩ ﺍﻟﻜﺜﲑﺓ ﺍﻟﺒﺎﻗﻴﺔ ﻣﺎ ﻫﻮ ﺃﻛﺜﺮ ﻗﻴﻤﺔ ﻣﻦ ﻭﺟﻮﺩﻱ ﺣﺘﻰ ﺇﻥ ﻟﺤﻈ ﹶﺔ‬
‫ﻓﻌﻠﻤﺖ ﻛﻞ ﺫﻟﻚ ﺑﻌﻠﻢ‬
‫ﹸ‬ ‫ﹴ‬
‫ﻭﺟﻮﺩ ﺃﺑﺪﻱ ﺩﺍﺋﻢ‪،‬‬ ‫ﺛﻤﲔ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻟﻪ ﻗﻴﻤ ﹲﺔ ﻋﺎﻟﻴﺔ ﻛﻘﻴﻤﺔ‬
‫ﺍﻧﺘﺴﺎﺑﻪ ﺍﻹﻳﲈﲏ ﹲ‬
‫ﺃﺛﺮ ﻣﻦ ﺁﺛﺎﺭ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﻭﺻﻨﻌ ﹲﺔ ﻣﻦ‬
‫ﺍﻟﻴﻘﲔ؛ ﻷﻥ ﻣﻌﺮﻓﺘﻲ ﺑﺎﻟﺸﻌﻮﺭ ﺍﻹﻳﲈﲏ ﺑﺄﻥ ﻭﺟﻮﺩﻱ ﻫﺬﺍ ﹲ‬
‫ﺻﻨﻌﺘﻪ ﻭﺟﻠﻮﺓ ﻣﻦ ﺟﻠﻮﺍﺗﻪ ﺟﻌﻠﺘﻨﻲ ﺃﻧﺠﻮ ﻣﻦ ﻇﻠﲈﺕ ﻻ ﺣﺪﹼ ﳍﺎ ﺗﻮﺭﺛﻬﺎ ﺃﻭﻫﺎﻡ ﻣﻮﺣﺸﺔ‪ ،‬ﻭﺃﲣﻠﺺ‬
‫ﹶ‬
‫ﺭﻭﺍﺑﻂ ﺃﺧﻮﺓ ﻭﺛﻴﻘﺔ‬ ‫ﻣﻦ ﺁﻻﻡ ﻻ ﺣﺪﹼ ﳍﺎ ﻧﺎﺑﻌﺔ ﻣﻦ ﺍﻓﱰﺍﻗﺎﺕ ﻭﻓﺮﺍﻗﺎﺕ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻭﺩﻓﻌﺘﻨﻲ ﻷﻣﺪﹼ‬
‫ﺇﱃ ﲨﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﻻﺳﻴﲈ ﺇﱃ ﺫﻭﻱ ﺍﳊﻴﺎﺓ‪ ،‬ﺭﻭﺍﺑﻂ ﺑﻌﺪﺩ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳌﺘﻌﻠﻘﺔ‬
‫ﺑﺎﳌﻮﺟﻮﺩﺍﺕ‪ .‬ﻭﻋﻠﻤﺖ ﺃﻥ ﻫﻨﺎﻙ ﻭﺻﺎﻻﹰ ﺩﺍﺋﻤ ﹰﺎ ﲠﺬﻩ ﺍﻟﺮﻭﺍﺑﻂ ﻣﻊ ﲨﻴﻊ ﻣﺎ ﺃﺣ ﹼﺒﻪ ﻣﻦ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﻣﻦ ﺧﻼﻝ ﻓﺮﺍﻕ ﻣﺆﻗﺖ‪.‬‬
‫ﹺ‬
‫ﺑﺄﻧﻮﺍﺭ‬ ‫ﹺ‬
‫ﻛﻮﺟﻮﺩ ﻛﻞ ﻣﺆﻣﻦ‪ ،‬ﻗﺪ ﻇﻔﺮ ﺑﺎﻹﻳﲈﻥ ﻭﺍﻻﻧﺘﺴﺎﺏ ﺍﻟﺬﻱ ﻓﻴﻪ‬ ‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﻭﺟﻮﺩﻱ‬
‫ﺃﻧﻮﺍﻉ ﻭﺟﻮﺩ ﻏﲑ ﳏﺪﻭﺩﺓ ﻻ ﺍﻓﱰﺍﻕ ﻓﻴﻬﺎ‪ .‬ﻓﺤﺘﹼﻰ ﻟﻮ ﺫﻫﺐ ﻭﺟﻮﺩﻱ ﻓﺈﻥ ﺑﻘﺎ ﹶﺀ ﺗﻠﻚ ﺍﻷﻧﻮﺍﻉ ﻣﻦ‬
‫ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺑﻌﺪﻩ ﹸﻳﻄﻤﺌﻦ ﻭﺟﻮﺩﻱ ﻭﻛﺄﻧﻪ ﻗﺪ ﺑﻘﻲ ﺑﻨﻔﺴﻪ ﻛﺎﻣ ﹰ‬
‫ﻼ‪.‬‬
‫ﻭﺍﳋﻼﺻﺔ‪ :‬ﺃﻥ ﺍﳌﻮﺕ ﻟﻴﺲ ﻓﺮﺍﻗ ﹰﺎ ﺑﻞ ﻫﻮ ﻭﺻﺎﻝ ﻭﺗﺒﺪﻳﻞ ﻣﻜﺎﻥ ﻭﺇﺛﲈﺭ ﻟﺜﻤﺮﺓ ﺑﺎﻗﻴﺔ‪.‬‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﻨﻮﺭﻳﺔ ﺍﳊﺴﺒﻴﺔ ﺍﳋﺎﻣﺴﺔ‬

‫ﻋﺖ ﺣﻴﺎﰐ ﺣﻴﻨ ﹰﺎ ﲢﺖ ﺃﻋﺒﺎﺀ ﺛﻘﻴﻠﺔ ﺟﺪ ﹰﺍ‪ ،‬ﺣﺘﻰ ﻟﻔﺘﺖ ﻧﻈﺮﻱ ﺇﱃ ﺍﻟﻌﻤﺮ‪ ،‬ﻭﺇﱃ‬
‫ﻟﻘﺪ ﺗﺼﺪﹼ ﹾ‬
‫ﺍﳊﻴﺎﺓ ﻓﺮﺃﻳﺖ ﺃﻥ ﻋﻤﺮﻱ ﳚﺮﻱ ﺣﺜﻴﺜ ﹰﺎ ﺇﱃ ﺍﻵﺧﺮﺓ‪ ..‬ﻭﺃﻥ ﺣﻴﺎﰐ ﺍﳌﺘﻘﺮﺑﺔ ﺇﱃ ﺍﻵﺧﺮﺓ ﻗﺪ ﺗﻮﺟﻬﺖ‬
‫ﺍﻟﻮﻇﺎﺋﻒ ﺍﳌﻬﻤﺔ ﻟﻠﺤﻴﺎﺓ ﻭﻣﺰﺍﻳﺎﻫﺎ ﺍﻟﺮﺍﻗﻴﺔ‬
‫ﹶ‬ ‫ﻧﺤﻮ ﺍﻻﻧﻄﻔﺎﺀ ﲢﺖ ﺍﳌﻀﺎﻳﻘﺎﺕ ﺍﻟﻌﺪﻳﺪﺓ‪ ،‬ﻭﻟﻜﻦ‬
‫ﻓﻔﻜﺮﺕ ﰲ‬
‫ﹸ‬ ‫ﻭﻓﻮﺍﺋﺪﹶ ﻫﺎ ﺍﻟﺜﻤﻴﻨﺔ ﻻ ﺗﻠﻴﻖ ﲠﺬﺍ ﺍﻻﻧﻄﻔﺎﺀ ﺍﻟﴪﻳﻊ‪ ،‬ﺑﻞ ﺗﻠﻴﻖ ﺑﺤﻴﺎﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻣﺪﻳﺪﺓ‪،‬‬
‫ﻫﺬﺍ ﺑﻜﻞ ﺃﱂ ﻭﺃﺳﻰ‪ ،‬ﻭﺭﺍﺟﻌﺖ ﺃﺳﺘﺎﺫﻱ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪﴾Ø × Ö Õ﴿ :‬‬
‫ﻓﻘﺎﻟﺖ ﱄ‪ :‬ﺍﻧﻈﺮ ﺇﱃ ﺍﳊﻴﺎﺓ ﻣﻦ ﺣﻴﺚ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﺍﻟﺬﻱ ﻭﻫﺐ ﻟﻚ ﺍﳊﻴﺎﺓ‪ .‬ﻓﻨﻈﺮﺕ ﺇﻟﻴﻬﺎ ﲠﺬﺍ‬
‫ﺇﻟﻲ ﺃﻧﺎ ﻓﺈﻥ ﳍﺎ ﻣﺎﺋﺔ ﻭﺟﻪ ﻣﺘﻮﺟﻪ ﺇﱃ‬‫ﺍﳌﻨﻈﺎﺭ ﻭﺷﺎﻫﺪﺕ ﺃﻧﻪ‪ :‬ﺇﻥ ﻛﺎﻥ ﻟﻠﺤﻴﺎﺓ ﻭﺟ ﹲﻪ ﻭﺍﺣﺪ ﻣﺘﻮﺟﻪ ﹼ‬
‫ﺇﻟﻲ ﺃﻧﺎ‪ ،‬ﻓﺈﻥ ﳍﺎ ﺃﻟﻔ ﹰﺎ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺗﻌﻮﺩ ﺇﱃ‬
‫»ﺍﳊﻲ ﺍﳌﺤﻴﻲ« ﻭﺇﻥ ﻛﺎﻧﺖ ﳍﺎ ﻧﺘﻴﺠﺔ ﻭﺍﺣﺪﺓ ﺗﻌﻮﺩ ﹼ‬
‫ﺧﺎﻟﻘﻲ؛ ﻟﺬﺍ ﻓﺈﻥ ﻟﺤﻈ ﹰﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﺃﻭ ﺁﻧ ﹰﺎ ﻣﻦ ﺍﻟﻮﻗﺖ ﺿﻤﻦ ﻫﺬﻩ ﺍﳉﻬﺔ ﹴ‬
‫ﻛﺎﻑ ﺟﺪ ﹰﺍ‪ ،‬ﻓﻼ‬
‫ﺣﺎﺟﺔ ﺇﱃ ﺯﻣﺎﻥ ﻃﻮﻳﻞ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٦٠‬‬
‫ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﺗﺘﻮﺿﺢ ﺑﺄﺭﺑﻊ ﻣﺴﺎﺋﻞ؛ ﻓﻠﻴﻔﺘﺶ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻨﺸﺪﻭﻥ ﺍﳊﻴﺎﺓ ﺃﻭ ﺍﻟﺬﻳﻦ‬
‫ﻫﻢ ﻟﻴﺴﻮﺍ ﺃﻣﻮﺍﺗ ﹰﺎ‪ ..‬ﻟﻴﻔﺘﺸﻮﺍ ﻋﻦ ﻣﺎﻫﻴﺔ ﺍﳊﻴﺎﺓ ﻭﻋﻦ ﺣﻘﻴﻘﺘﻬﺎ ﻭﻋﻦ ﺣﻘﻮﻗﻬﺎ ﺍﳊﻘﻴﻘﻴﺔ ﺿﻤﻦ ﺗﻠﻚ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﻷﺭﺑﻊ‪ .‬ﻓﻠﻴﻈﻔﺮﻭﺍ‪ ..‬ﻭﻟﻴﺤﻴﻮﺍ‪..‬‬
‫ﹸ‬
‫ﺍﻹﻳﻤﺎﻥ‬ ‫ﺍﻟﺤﻲ ﺍﻟﻘﻴﻮﻡ ﻭﺗﺘﻄﻠﻊ ﺇﻟﻴﻪ‪ ،‬ﻭﻛﻠﲈ ﻛﺎﻥ‬
‫ﹼ‬ ‫ﻭﺧﻼﺻﺘﻬﺎ ﻫﻲ‪ :‬ﺃﻥ ﺍﳊﻴﺎﺓ ﻛﻠﲈ ﺗﺘﻮﺟﻪ ﺇﱃ‬
‫ﺣﻴﺎ ﹰﺓ ﻟﻠﺤﻴﺎﺓ ﻭﺭﻭﺣ ﹰﺎ ﳍﺎ ﺗﻜﺴﺐ ﺍﻟﺒﻘﺎﺀ ﺑﻞ ﺗﻌﻄﻲ ﺛﻤﺎﺭ ﹰﺍ ﺑﺎﻗﻴﺔ ﻛﺬﻟﻚ‪ ،‬ﺑﻞ ﺇﳖﺎ ﺗﺮﻗﻰ ﻭﺗﻌﻠﻮ ﺇﱃ‬
‫ﺩﺭﺟﺔ ﺗﻜﺘﺴﺐ ﲡﲆ ﺍﻟﴪﻣﺪﻳﺔ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﻻ ﹸﻳﻨﻈﺮ ﺇﱃ ﻗﴫ ﺍﻟﻌﻤﺮ ﻭﻃﻮﻟﻪ‪.‬‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﻨﻮﺭﻳﺔ ﺍﳊﺴﺒﻴﺔ ﺍﻟﺴﺎﺩﺳﺔ‬

‫ﻣﻦ ﺧﻼﻝ ﺍﻟﺸﻴﺐ ﺍﻟﺬﻱ ﻳﺬﻛﹼﺮ ﺑﻔﺮﺍﻗﻲ ﺍﳋﺎﺹ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺣﻮﺍﺩﺙ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ﺍﻟﺘﻲ ﺗﻨﺒﺊ‬
‫ﻋﻦ ﺩﻣﺎﺭ ﺍﻟﺪﻧﻴﺎ ﺿﻤﻦ ﺍﻟﻔﺮﺍﻗﺎﺕ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺍﻻﻧﻜﺸﺎﻑ ﺍﻟﻮﺍﺳﻊ ﻓﻮﻕ ﺍﻟﻌﺎﺩﺓ‬
‫ﰲ ﺃﻭﺍﺧﺮ ﻋﻤﺮﻱ ﻷﺣﺎﺳﻴﺲ ﺍﳉﲈﻝ ﻭﺍﻟﻌﺸﻖ ﻟﻪ ﻭﺍﻻﻓﺘﺘﺎﻥ ﺑﺎﻟﻜﲈﻻﺕ ﺍﳌﻐﺮﻭﺯﺓ ﰲ ﻓﻄﺮﰐ‪ .‬ﻣﻦ‬
‫ﺧﻼﻝ ﻛﻞ ﻫﺬﺍ ﺭﺃﻳﺖ ﺃﻥ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻔﻨﺎﺀ ﺍﻟﻠﺬﻳﻦ ﻳﺪ ﹼﻣﺮﺍﻥ ﺩﺍﺋﻤ ﹰﺎ‪ ،‬ﻭﺃﻥ ﺍﳌﻮﺕ ﻭﺍﻟﻌﺪﻡ ﺍﻟﻠﺬﻳﻦ ﹼ‬
‫ﻳﻔﺮﻗﺎﻥ‬
‫ﹶ‬
‫ﺟﻤﺎﻝ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺮﺍﺋﻌﺔ ﺍﳉﲈﻝ ﻭﻳﺸﻮﻫﺎﻧﻪ‬ ‫ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﺭﺃﻳﺘﻬﲈ ﻳﻔﺴﺪﺍﻥ ﺑﺸﻜﻞ ﻣﺮﻋﺐ ﻭﳐﻴﻒ‪،‬‬
‫ﺑﺘﺤﻄﻴﻤﻬﲈ ﳍﺎ‪ ،‬ﻭ ﹸﻳﺘﻠﻔﺎﻥ ﻟﻄﺎﻓﺔ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ..‬ﻓﺘﺄ ﹼﻟﻤﺖ ﻣﻦ ﺃﻋﲈﻗﻲ ﹶ‬
‫ﺑﺎﻟﻎ ﺍﻟﺘﺄﱂ ﳌﺎ ﺭﺃﻳﺖ‪.‬‬
‫ﹴ‬
‫ﻋﺸﻖ ﳎﺎﺯﻱ ﻓﻮﺭﺍﻧ ﹰﺎ ﺷﺪﻳﺪ ﹰﺍ ﻭﺑﺪﺃ ﻳﺘﺄﺟﺞ ﺑﺎﻟﺮﻓﺾ ﻭﺍﻟﻌﺼﻴﺎﻥ ﺃﻣﺎﻡ ﻫﺬﻩ‬ ‫ﻓﻔﺎﺭ ﻣﺎ ﰲ ﻓﻄﺮﰐ ﻣﻦ‬
‫ﺍﳊﺎﻟﺔ ﺍﳌﻔﺠﻌﺔ‪ ،‬ﻓﻠﻢ ﹶﻳ ﹸﻚ ﱄ ﻣﻨﻬﺎ ﺑﺪ ﹼﺇﻻ ﻣﺮﺍﺟﻌﺔ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺃﻳﻀ ﹰﺎ ﻷﺟﺪ ﺍﻟﻤﺘﻨ ﹶﻔﺲ ﻭﺍﻟﺴﻠﻮﺍﻥ‪،‬‬
‫ﻣﻌﺎﻧﻲ« ﻭﺃﻧﺎ ﺑﺪﻭﺭﻱ ﺩﺧﻠﺖ ﺇﱃ ﻣﺮﻛﺰ ﺍﻹﺭﺻﺎﺩ ﻟﺴﻮﺭﺓ‬ ‫ﱠ‬ ‫ﻓﻘﺎﻟﺖ‪» :‬ﺍﻗﺮﺃﲏ ﺟﻴﺪ ﹰﺍ‪ ،‬ﺃﻧﻌﻢ ﺍﻟﻨﻈﺮ ﰲ‬
‫ﺍﻟﻨﻮﺭ ﻵﻳﺔ‪) ﴾ } | { z y ﴿ :‬ﺍﻟﻨﻮﺭ‪ (٣٥:‬ﻓﻨﻈﺮﺕ ﻣﻦ ﻫﻨﺎﻙ »ﺑﻤﻨﻈﺎﺭ« ﺍﻹﻳﲈﻥ‬
‫ﻧﻈﺮﺕ »ﺑﻤﺠﻬﺮ« ﺍﻟﺸﻌﻮﺭ ﺍﻹﻳﲈﲏ ﺇﱃ ﺃﺩﻕ‬
‫ﹸ‬ ‫ﺇﱃ ﺃﺑﻌﺪ ﻃﺒﻘﺎﺕ ﺍﻵﻳﺔ ﺍﳊﺴﺒﻴﺔ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‬
‫ﹶ‬
‫ﺍﻟﺠﻤﺎﻝ‬ ‫ﻭﺍﻟﺰﺟﺎﺝ ﻭﺍﳌﻮﺍﺩ ﺍﻟﺸﻔﺎﻓﺔ ﻭﺣﺘﻰ ﺣﺒﺎﺏ ﺍﻟﺒﺤﺮ‬
‫ﹸ‬ ‫ﺃﴎﺍﺭﻫﺎ‪ ..‬ﻓﺮﺃﻳﺖ ﺃﻧﻪ ﻣﺜﻠﲈ ﺗﹸﻈﻬﺮ ﺍﳌﺮﺍﻳﺎ‬
‫ﺍﳌﺨﻔﻲ ﺍﳌﺘﻨﻮﻉ ﻟﻀﻮﺀ ﺍﻟﺸﻤﺲ‪ ،‬ﻓ ﹸﻴﻈﻬﺮ ﱞ‬
‫ﻛﻞ ﻣﻨﻬﺎ ﳐﺘﻠﻒ ﺍﳉﲈﻝ ﻟﻸﻟﻮﺍﻥ ﺍﻟﺴﺒﻌﺔ ﻟﺬﻟﻚ ﺍﻟﻀﻮﺀ‪،‬‬
‫ﻭﻣﺜﻠﲈ ﻳﺘﺠﺪﺩ ﺫﻟﻚ ﺍﳉﲈﻝ ﻭﺫﻟﻚ ﺍﳊﺴﻦ ﺑﺘﺠﺪﺩ ﺗﻠﻚ ﺍﳌﻮﺍﺩ ﻭﺑﺘﺤﺮﻛﻬﺎ ﻭﺣﺴﺐ ﻗﺎﺑﻠﻴﺘﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‬
‫ﺍﻟﺠﻤﺎﻝ ﺍﳌﺨﻔﻲ ﻟﻠﺸﻤﺲ ﻭﻟﻀﻮﺋﻬﺎ ﻭﻷﻟﻮﺍﳖﺎ‬‫ﹶ‬ ‫ﻭﻭﻓﻖ ﺍﻧﻜﺴﺎﺭﺍﲥﺎ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﺃﻱ ﻣﺜﻠﲈ ﺃﳖﺎ ﺗﹸﻈﻬﺮ‬
‫ﺍﻟﺴﺒﻌﺔ ‪-‬ﺑﺸﻜﻞ ﲨﻴﻞ ﺟﺬﺍﺏ‪ -‬ﻓﻜﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻫﺬﻩ ﺍﳌﺼﻨﻮﻋﺎﺕ ﺍﳉﻤﻴﻠﺔ ﻭﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ‬
‫ﺍﻟﻠﻄﻴﻔﺔ ﻭﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳉﻤﻴﻠﺔ ﺍﻟﺘﻲ ﺗﻘﻮﻡ ﻣﻘﺎﻡ ﻣﺮﺍﻳﺎ ﻋﺎﻛﺴﺔ ﻟﺬﻟﻚ ﺍﳉﲈﻝ ﺍﳌﻘﺪﺱ ﻟﻠﺠﻤﻴﻞ ﺫﻱ‬
‫‪٣٦١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﳉﻼﻝ ﺍﻟﺬﻱ ﻫﻮ »ﻧﻮﺭ ﺍﻷﺯﻝ ﻭﺍﻷﺑﺪ«‪ .‬ﻓﻬﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻻ ﺗﻠﺒﺚ ﺃﻥ ﺗﺬﻫﺐ ﺩﻭﻥ ﺗﻮ ﹼﻗﻒ ﻣﺠﺪﹼ ﺩﺓ‬
‫ﻭﺍﻟﺤﺴﻦ ﺍﻟﺒﺎﺭﺯ‬ ‫ﹸ‬
‫ﻓﺎﻟﺠﻤﺎﻝ ﺍﻟﻈﺎﻫﺮ ﰲ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﹸ‬ ‫ﺑﺬﻟﻚ ﲡﻠﻴﺎﺕ ﻷﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ ﺟﻞ ﻭﻋﻼ‪.‬‬
‫ﺇﺷﺎﺭﺍﺕ ﺇﱃ ﺫﻟﻚ ﺍﳉﲈﻝ ﺍﳌﻘﺪﺱ ﺍﻟﴪﻣﺪﻱ ﺍﻟﺬﻱ ﻳﺮﻳﺪ‬
‫ﹲ‬ ‫ﻓﻴﻬﺎ ﺇﺫﻥ ﻟﻴﺲ ﻫﻮ ﻣﻠﻚ ﺫﺍﲥﺎ‪ ،‬ﻭﺇﻧﲈ ﻫﻮ‬
‫ﺍﻟﻤﻨـﺰﻩ ﺍﳌﺘﺠﲇ ﺩﺍﺋﻤ ﹰﺎ‬
‫ﹼ‬ ‫ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻭﻋﻼﻣﺎﺕ ﻭﺇﺷﺎﺭﺍﺕ ﻭﲡﻠﻴﺎﺕ ﻟﺬﻟﻚ ﺍﳊﺴﻦ ﺍﳌﺠﺮﺩ ﻭﺍﳉﲈﻝ‬
‫ﻭﺍﻟﺬﻱ ﻳﺮﻳﺪ ﺍﳌﺸﺎﻫﺪﺓ ﻭﺍﻹﺷﻬﺎﺩ‪.‬‬
‫ﻭﻗﺪ ﹸﻭ ﱢﺿ ﹶﺤ ﹾﺖ ﺩﻻﺋﻞ ﻫﺬﺍ ﻣﻔﺼﻼﹰ ﰲ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻻﺳﻴﲈ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﻲ ﺗﺴﺘﻬﻞ‬
‫ﹲ‬
‫ﺇﻧﺴﺎﻥ ﻧﻈﺮ ﺇﱃ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫ﺑـ»ﻫﻨﺎ ﺳﻨﺬﻛﺮ ﺛﻼﺛﺔ ﺑﺮﺍﻫﲔ ﺑﺼﻮﺭﺓ ﳐﺘﴫﺓ ﺟﺪ ﹰﺍ ﻭﻣﻌﻘﻮﻟﺔ«‪ (١).‬ﻓﺄ ﹼﻳﲈ‬
‫ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺬﻭﻕ ﺍﻟﺴﻠﻴﻢ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﲈﻟﻚ ﻧﻔﺴﻪ ﻣﻦ ﻏﲑ ﺍﻹﻋﺠﺎﺏ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺑﻞ ﺳﲑ￯ ﺃﻥ‬
‫ﺍﻟﺨﻤﺲ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻟﱪﻫﺎﻥ‬
‫ﹸ‬ ‫ﹸ‬
‫ﺍﻟﻨﻘﺎﻁ‬ ‫ﻋﻠﻴﻪ ﺃﻥ ﻳﺴﻌﻰ ﻹﻓﺎﺩﺓ ﺍﻵﺧﺮﻳﻦ ﺑﻌﺪﻣﺎ ﺃﻓﺎﺩ ﻧﻔﺴﻪ‪ ،‬ﻭﻻﺳﻴﲈ‬
‫ﺍﻟﺜﺎﲏ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﹶﻣﻦ ﱂ ﻳﻔﺴﺪ ﻋﻘ ﹸﻠﻪ ﻭﱂ ﻳﺼﺪﺃ ﻗﻠ ﹸﺒﻪ ﻳﻘﻮﻝ ﻣﺴﺘﺤﺴﻨ ﹰﺎ ﻭﻣﺴﺘﺼﻮﺑ ﹰﺎ‪ :‬ﻣﺎﺷﺎﺀ ﺍﷲ‪..‬‬
‫ﺑﺎﺭﻙ ﺍﷲ‪ ..‬ﻭﳚﻌﻞ ﻭﺟﻮﺩﻩ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻓﻘﻴﺮ ﹰﺍ ﺣﻘﻴﺮ ﹰﺍ ﻳﺴﻤﻮ ﻭﻳﺘﻌﺎﱃ‪ ..‬ﻭﻳﺪﺭﻙ ﻣﺼﺪﻗ ﹰﺎ ﺃﻧﻪ‪ :‬ﻣﻌﺠﺰﺓ‬
‫ﺧﺎﺭﻗﺔ ﺣﻘ ﹰﺎ!!‪.‬‬
‫)‪(٢‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﳋﺎﻣﺲ ﻋﴩ‬
‫ﻋﻨﺪﻣﺎ ﻛﻨﺖ ﻧـﺰﻳﻞ ﻏﺮﻓﺔ ﰲ »ﺃﻣﲑﺩﺍﻍ«)‪ (٣‬ﲢﺖ ﺍﻹﻗﺎﻣﺔ ﺍﳉﱪﻳﺔ ﻭﺣﻴﺪ ﹰﺍ ﻓﺮﻳﺪ ﹰﺍ‪ ،‬ﻛﺎﻧﺖ‬
‫ﻋﻴﻮﻥ ﺍﻟﱰﺻﺪ ﺗﺘﻌﻘﺒﻨﻲ ﻭﺗﻀﺎﻳﻘﻨﻲ ﺩﺍﺋﻤ ﹰﺎ ﻓﺄﺗﻌﺬﺏ ﻣﻨﻬﺎ ﺃﺷﺪﹼ ﺍﻟﻌﺬﺍﺏ‪ ،‬ﺣﺘﻰ ﻣﻠﻠﺖ ﺍﻟﺤﻴﺎ ﹶﺓ ﻧﻔﺴﻬﺎ‬
‫ﺭﻏﺒﺖ ﻣﻦ ﻛﻞ ﻗﻠﺒﻲ ﰲ ﺃﻥ ﺃﻋﻮﺩ ﺇﱃ ﺳﺠﻦ »ﺩﻧﻴﺰﱄ« ﺃﻭ‬ ‫ﹸ‬ ‫ﻭﺗﺄﺳﻔﺖ ﳋﺮﻭﺟﻲ ﻣﻦ ﺍﻟﺴﺠﻦ‪ ،‬ﺑﻞ‬
‫ﹶ‬
‫ﺩﺧﻮﻝ ﺍﻟﻘﱪ‪ ،‬ﺣﻴﺚ ﺍﻟﺴﺠﻦ ﺃﻭ ﺍﻟﻘﱪ ﺃﻓﻀﻞ ﻣﻦ ﻫﺬﺍ ﺍﻟﻠﻮﻥ ﻣﻦ ﺍﳊﻴﺎﺓ‪ .‬ﻓﺄﺗﺘﻨﻲ ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﺍﻹﳍﻴﺔ‬
‫ﻭﻫﺒﺖ ﺁﻟﺔ ﺍﻟﺮﻭﻧﻴﻮ ﺍﻟﺘﻲ ﻇﻬﺮﺕ ﺣﺪﻳﺜ ﹰﺎ ﻟﻄﻼﺏ »ﻣﺪﺭﺳﺔ ﺍﻟﺰﻫﺮﺍﺀ«)‪ (٤‬ﻭﻫﻢ ﳛﻤﻠﻮﻥ‬
‫ﹾ‬ ‫ﻣﻐﻴﺜ ﹰﺔ‪ ،‬ﺇﺫ‬
‫ﺃﻗﻼﻣ ﹰﺎ ﻣﺎﺳﻴﺔ ﻛﺂﻟﺔ ﺍﻟﺮﻭﻧﻴﻮ‪ .‬ﻓﺒﺎﺗﺖ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺗﻈﻬﺮ ﺑﺨﻤﺴﲈﺋﺔ ﻧﺴﺨﺔ ﺑﻘﻠﻢ ﻭﺍﺣﺪ‪ .‬ﻓﺘﻠﻚ‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ »ﺍﳌﺮﺗﺒﺔ ﺍﻟﻨﻮﺭﻳﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻣﻦ ﺍﻟﺸﻌﺎﻉ ﺍﻟﺮﺍﺑﻊ‪-‬ﺍﻟﺸﻌﺎﻋﺎﺕ«‪.‬‬

‫)‪ (٢‬ﻛﹸﺘﺐ ﻫﺬﺍ ﺍﻟﺮﺟﺎﺀ ﺍﳋﺎﻣﺲ ﻋﴩ ﻛﻲ ﻳﻜﻮﻥ ﻣﺼﺪﺭ ﺗﻜﻤﻠﺔ ﺭﺳﺎﻟﺔ ﺍﻟﺸﻴﻮﺥ ﻭﺗﺄﻟﻴﻔﻬﺎ ﻣﻦ ﻗﺒﻞ ﺃﺣﺪ ﻃﻼﺏ ﺍﻟﻨﻮﺭ‪ ،‬ﺣﻴﺚ ﺇﻥ‬
‫ﻓﱰﺓ ﺗﺄﻟﻴﻒ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻗﺪ ﺍﻧﺘﻬﺖ ﻗﺒﻞ ﺛﻼﺙ ﺳﻨﻮﺍﺕ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫)‪ (٣‬ﻗﻀﺎﺀ ﻳﻘﻊ ﰲ ﺃﻭﺍﺳﻂ ﺍﻷﻧﺎﺿﻮﻝ‪ ،‬ﻧﻔﻲ ﺇﻟﻴﻪ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﺳﻨﺔ ‪ ١٩٤٤‬ﻭﻇﻞ ﻓﻴﻪ ﺣﺘﻰ ﺳﻨﺔ ‪.١٩٥١‬‬
‫)‪ (٤‬ﺳﻌﻰ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﻃﻮﺍﻝ ﺣﻴﺎﺗﻪ ﻹﻗﺎﻣﺔ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺘﻲ ﺗﺪﻣﺞ ﻓﻴﻬﺎ ﺍﻟﺪﺭﺍﺳﺔ ﺍﻟﺪﻳﻨﻴﺔ ﻭﺍﻟﻌﻠﻤﻴﺔ ﻣﻌ ﹰﺎ‪ ،‬ﺣﺘﻰ ﻭﺿﻊ‬
‫ﺣﺠﺮﻫﺎ ﺍﻷﺳﺎﺱ ﺳﻨﺔ ‪ ١٩١١‬ﻗﺮﺏ ﺑﺤﲑﺓ »ﻭﺍﻥ«‪ .‬ﹼﺇﻻ ﺃﻥ ﻇﺮﻭﻑ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ ﺣﺎﻟﺖ ﺩﻭﻥ ﺇﲤﺎﻡ ﺍﳌﴩﻭﻉ‪،‬‬
‫ﻭﻟﻜﻦ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻋﻮﺿﺖ ﻋﻦ ﺗﻠﻚ ﺍﳌﺪﺭﺳﺔ ﺑﻤﺪﺭﺳﺔ ﻣﻌﻨﻮﻳﺔ ﺍﻣﺘﺪﺕ ﺃﻏﺼﺎﳖﺎ ﺍﻟﻮﺍﺭﻓﺔ ﰲ ﻃﻮﻝ ﺍﻟﺒﻼﺩ ﻭﻋﺮﺿﻬﺎ‪،‬‬
‫ﺗﻠﻚ ﻫﻲ ﺍﳌﺪﺍﺭﺱ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﻨﻮﺭﻳﺔ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﻛﺎﻥ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﻳﻌﺪ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﻃﻼﺏ ﻣﺪﺭﺳﺔ ﺍﻟﺰﻫﺮﺍﺀ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٦٢‬‬
‫ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﺘﻲ ﹶ‬
‫ﻫﻴﺄﲥﺎ ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﺍﻹﳍﻴﺔ ﻟﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﺟﻌﻠﺘﻨﻲ ﹸﺃﺣﺐ ﺗﻠﻚ ﺍﳊﻴﺎﺓ ﺍﻟﻀﺠﺮﺓ ﺍﻟﻘﻠﻘﺔ‬
‫ﺍﳌﻀﻄﺮﺑﺔ‪ ،‬ﺑﻞ ﺟﻌﻠﺘﻨﻲ ﹸﺃﺭ ﹼﺩﺩ ﺃﻟﻒ ﺷﻜﺮ ﻭﺷﻜﺮ ﻟﻠﺒﺎﺭﺉ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﻭﻟﻜﻦ ﺑﻌﺪ ﻣﺮﻭﺭ ﻓﱰﺓ ﻭﺟﻴﺰﺓ ﱂ ﻳﺘﻤﻜﻦ ﺃﻋﺪﺍ ﹸﺀ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺍﳌﺘﺴﱰﻭﻥ ﺃﻥ ﻳﺘﺤﻤﻠﻮﺍ ﺗﻠﻚ‬
‫ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﻨﻮﺭﻳﺔ‪ ،‬ﻓﻨ ﱠﺒﻬﻮﺍ ﺍﳌﺴﺆﻭﻟﲔ ﰲ ﺍﻟﺪﻭﻟﺔ ﺿﺪﱠ ﻧﺎ ﻭﺃﺛﺎﺭﻭﻫﻢ ﻋﻠﻴﻨﺎ‪ ،‬ﻓﺄﺻﺒﺤﺖ ﺍﳊﻴﺎﺓ ‪-‬ﻣﺮﺓ‬
‫ﺃﺧﺮ￯‪ -‬ﺛﻘﻴﻠﺔ ﻣﻀﺠﺮﺓ‪ ،‬ﹼﺇﻻ ﺃﻥ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺗﺠ ﹼﻠﺖ ﻋﲆ ﺣﲔ ﻏﺮﺓ‪ ،‬ﺣﻴﺚ ﺇﻥ ﺍﳌﺴﺆﻭﻟﲔ ﺃﻧﻔﺴﻬﻢ‬
‫‪-‬ﻭﻫﻢ ﺃﺣﻮﺝ ﺍﻟﻨﺎﺱ ﺇﱃ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪ -‬ﺑﺪﺃﻭﺍ ﻓﻌ ﹰ‬
‫ﻼ ﺑﻘﺮﺍﺀﺓ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﻤﺼﺎ ﹶﺩﺭﺓ ﺑﺸﻮﻕ ﻭﺍﻫﺘﲈﻡ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺤﻜﻢ ﻭﻇﻴﻔﺘﻬﻢ‪ .‬ﻭﺍﺳﺘﻄﺎﻋﺖ ﺗﻠﻚ ﺍﻟﺮﺳﺎﺋﻞ ﺑﻔﻀﻞ ﺍﷲ ﺃﻥ ﺗﻠ ﹼﻴﻦ ﻗﻠﻮ ﹶﺑﻬﻢ ﻭﲡﻌﻠﻬﺎ ﲡﻨﺢ‬
‫ﺇﱃ ﺟﺎﻧﺒﻬﺎ‪ .‬ﻓﺘﻮﺳﻌﺖ ﺑﺬﻟﻚ ﺩﺍﺋﺮ ﹸﺓ ﻣﺪﺍﺭﺱ ﺍﻟﻨﻮﺭ‪ ،‬ﺣﻴﺚ ﺇﳖﻢ ﺑﺪﺃﻭﺍ ﺑﺘﻘﺪﻳﺮﻫﺎ ﻭﺍﻹﻋﺠﺎﺏ ﲠﺎ‬
‫ﻣﻤﺎ ﻧﺤﻦ ﻓﻴﻪ‬
‫ﺧﲑ ﻣﺎﺋﺔ ﻣﺮﺓ ﹼ‬
‫ﺟﻤﺔ‪ ،‬ﺇﺫ ﻫﻲ ﹲ‬
‫ﻣﻨﺎﻓﻊ ﹼ‬
‫ﹶ‬ ‫ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﺟﺮﺣﻬﺎ ﻭﻧﻘﺪﻫﺎ‪ .‬ﻓﺄﻛﺴ ﹶﺒﺘﻨﺎ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ‬
‫ﻣﺮﺕ ﻓﱰ ﹲﺓ ﻭﺟﻴﺰﺓ‪،‬‬
‫ﻣﻦ ﺍﻷﴐﺍﺭ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﺃﺫﻫﺒﺖ ﻣﺎ ﻧﻌﺎﻧﻴﻪ ﻣﻦ ﺍﺿﻄﺮﺍﺏ ﻭﻗﻠﻖ‪ .‬ﻭﻟﻜﻦ ﻣﺎ ﺇﻥ ﹼ‬
‫ﺣﻮﻝ ﺍﳌﻨﺎﻓﻘﻮﻥ ‪-‬ﻭﻫﻢ ﺍﻷﻋﺪﺍﺀ ﺍﳌﺘﺴﱰﻭﻥ‪ -‬ﻧﻈﺮ ﺍﳊﻜﻮﻣﺔ ﺇﱃ ﺷﺨﴢ ﺃﻧﺎ‪ ،‬ﻭﻟﻔﺘﻮﺍ ﺍﻧﺘﺒﺎﻫﻬﺎ‬
‫ﺣﺘﻰ ﹼ‬
‫ﺍﻟﻤﺨﺎﻭﻑ ﻣﻦ ﺣﻮﱄ ﰲ ﺻﻔﻮﻑ‬
‫ﹶ‬ ‫ﺇﱃ ﺣﻴﺎﰐ ﺍﻟﺴﻴﺎﺳﻴﺔ ﺍﻟﺴﺎﺑﻘﺔ‪ ،‬ﻓﺄﺛﺎﺭﻭﺍ ﺍﻷﻭﻫﺎﻡ ﻭﺍﻟﺸﻜﻮﻙ‪ ،‬ﻭﺑﺜﻮﺍ‬
‫ﻭﺳﻊ ﺗﻠﻚ ﺍﳌﺨﺎﻭﻑ ﻟﺪﳞﻢ‬
‫ﺩﻭﺍﺋﺮ ﺍﻟﻌﺪﻝ ﻭﺍﳌﻌﺎﺭﻑ )ﺍﻟﱰﺑﻴﺔ( ﻭﺍﻷﻣﻦ ﻭﻭﺯﺍﺭﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ .‬ﻭﳑﺎ ﹼ‬
‫ﻣﺎ ﳚﺮﻱ ﻣﻦ ﺍﳌﺸﺎﺣﻨﺎﺕ ﺑﲔ ﺍﻷﺣﺰﺍﺏ ﺍﻟﺴﻴﺎﺳﻴﺔ‪ ،‬ﻭﻣﺎ ﺃﺛﺎﺭﻩ ﺍﻟﻔﻮﺿﻮﻳﻮﻥ ﻭﺍﻹﺭﻫﺎﺑﻴﻮﻥ ‪-‬ﻭﻫﻢ‬
‫ﻭﺍﺟﻬﺔ ﺍﻟﺸﻴﻮﻋﻴﲔ‪ -‬ﺣﺘﻰ ﺇﻥ ﺍﳊﻜﻮﻣﺔ ﻗﺎﻣﺖ ﺇﺛﺮ ﺫﻟﻚ ﺑﺤﻤﻠﺔ ﺗﻮﻗﻴﻒ ﻭﺗﻀﻴﻴﻖ ﺷﺪﻳﺪ ﻋﻠﻴﻨﺎ‪،‬‬
‫ﹸ‬
‫ﻧﺸﺎﻁ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﻭﻓﻌﺎﻟﻴﺎﲥﻢ‪.‬‬ ‫ﻭﺑﻤﺼﺎﺩﺭﺓ ﻣﺎ ﲤﻜﻨﺖ ﻣﻦ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻓﺘﻮﻗﻒ‬
‫ﹴ‬
‫ﺩﻋﺎﻳﺎﺕ ﻣﻐﺮﺿ ﹰﺔ ﻋﺠﻴﺒﺔ ﳉﺮﺡ‬ ‫ﻭﺑﺎﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﺑﻌﺾ ﺍﳌﻮﻇﻔﲔ ﺍﳌﺴﺆﻭﻟﲔ ﺃﺷﺎﻋﻮﺍ‬
‫ﺷﺨﺼﻴﺘﻲ ﻭﺫ ﹼﻣﻬﺎ ‪-‬ﳑﺎ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺼﺪﹼ ﻗﻬﺎ ﺃﺣﺪ‪ -‬ﹼﺇﻻ ﺃﳖﻢ ﺑﺎﺅﻭﺍ ﺑﺎﻹﺧﻔﺎﻕ ﺍﻟﺬﺭﻳﻊ‪ ،‬ﻓﻠﻢ‬
‫ﻳﺴﺘﻄﻴﻌﻮﺍ ﺃﻥ ﻳﻘﻨﻌﻮﺍ ﺃﺣﺪ ﹰﺍ ﲠﺎ‪ .‬ﻭﻣﻊ ﺫﻟﻚ ﺃﺣﺎﻟﻮﲏ ﺇﱃ ﺍﳌﻮﻗﻒ ﳌﺪﺓ ﻳﻮﻣﲔ ﺑﺤﺠﺞ ﺭﺧﻴﺼﺔ ﺗﺎﻓﻬﺔ‬
‫ﺟﺪ ﹰﺍ‪ ،‬ﻭﻭﺿﻌﻮﲏ ﰲ ﻗﺎﻋﺔ ﻭﺍﺳﻌﺔ ﺟﺪ ﹰﺍ ﻭﺣﻴﺪ ﹰﺍ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ ﺍﻟﺸﺪﻳﺪﺓ ﺍﻟﱪﺩ ﻛﺎﻟﺰﻣﻬﺮﻳﺮ‪ ،‬ﻋﻠﻤ ﹰﺎ‬
‫ﺃﻧﻨﻲ ﻣﺎ ﻛﻨﺖ ﺃﲢﻤﻞ ﺍﻟﱪﺩ ﰲ ﺑﻴﺘﻲ ﹼﺇﻻ ﻋﲆ ﻣﻀﺾ ﻭﻛﻨﺖ ﺃﻗﺎﻭﻣﻪ ﺑﺸﺪﺓ ﺑﺈﺷﻌﺎﻝ ﺍﳌﻮﻗﺪ ﺩﺍﺋﻤ ﹰﺎ‬
‫ﻭﺑﺈﺷﻌﺎﻝ ﺍﳌﺪﻓﺄﺓ ﻋﺪﺓ ﻣﺮﺍﺕ ﻳﻮﻣﻴ ﹰﺎ‪ ،‬ﻭﺫﻟﻚ ﳌﺎ ﹸﺃﻋﺎﻧﻴﻪ ﻣﻦ ﺿﻌﻒ ﻭﻣﺮﺽ‪.‬‬
‫ﺍﻟﺤﻤﻰ ﺍﳌﺘﻮﻟﺪﺓ ﻣﻦ ﺍﻟﱪﺩ‪ ،‬ﻭﺃﲤﻠﻤﻞ ﻣﻦ ﺣﺎﻟﺘﻲ ﺍﻟﻨﻔﺴﻴﺔ‬ ‫ﹼ‬ ‫ﻓﺒﻴﻨﲈ ﻛﻨﺖ ﺃﺗﻘﻠﺐ ﻣﻦ ﺷﺪﺓ‬
‫ﺍﳌﺘﻀﺎﻳﻘﺔ ﺟﺪ ﹰﺍ‪ ،‬ﺍﻧﻜﺸﻔﺖ ﰲ ﻗﻠﺒﻲ ﺣﻘﻴﻘﺔ ﻋﻨﺎﻳﺔ ﺇﳍﻴﺔ‪ ،‬ﻭ ﹸﻧ ﹼﺒﻬﺖ ﺇﱃ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫‪٣٦٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫»ﺃﻧﻚ ﻗﺪ ﺃﻃﻠﻘﺖ ﻋﲆ ﺍﻟﺴﺠﻦ ﺍﺳﻢ »ﺍﳌﺪﺭﺳﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ«‪ ،‬ﻭﻗﺪ ﻭﻫﺐ ﻟﻜﻢ »ﺳﺠﻦ ﺩﻧﻴﺰﱃ«‬
‫ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﻟﻔﻮﺍﺋﺪ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﺎ ﺃﺫﺍﻗﻜﻢ ﻣﻦ ﺍﻟﻀﻴﻖ ﻭﺍﻟﺸﺪﺓ‪ ،‬ﻭﻣﻨﺤﻜﹸﻢ ﻓﺮﺣ ﹰﺎ ﺷﺪﻳﺪ ﹰﺍ‬
‫ﻭﻏﻨﺎﺋﻢ ﻣﻌﻨﻮﻳﺔ ﻛﺜﲑﺓ‪ :‬ﻭﺍﺳﺘﻔﺎﺩﺓ ﺍﳌﺴﺎﺟﲔ ﻣﻌﻜﻢ ﻣﻦ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪ ،‬ﻭﻗﺮﺍﺀﺓ‬
‫ﹶ‬ ‫ﻭﺳﺮﻭﺭ ﹰﺍ ﻋﻈﻴﻤ ﹰﺎ‬
‫ﹴ‬
‫ﺷﻜﺮ ﺩﺍﺋﻢ‬ ‫»ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﰲ ﺍﻷﻭﺳﺎﻁ ﺍﻟﺮﺳﻤﻴﺔ ﺍﻟﻌﻠﻴﺎ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﺣﺘﻰ ﺟﻌ ﹶﻠﺘﻜﻢ ﰲ‬
‫ﻣﺤﻮﻟ ﹰﺔ ﻛﻞ ﺳﺎﻋﺔ ﻣﻦ ﺳﺎﻋﺎﺕ ﺍﻟﺴﺠﻦ ﻭﺍﻟﻀﻴﻖ ﺇﱃ ﻋﴩ ﺳﺎﻋﺎﺕ‬ ‫ﻣﺴﺘﻤﺮ ﺑﺪﻝ ﺍﻟﺘﺸﻜﹼﻲ ﻭﺍﻟﻀﺠﺮ ﹼ‬
‫ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﺨ ﹼﻠﺪﺕ ﺗﻠﻚ ﺍﻟﺴﺎﻋﺎﺕ ﺍﻟﻔﺎﻧﻴﺔ‪ .‬ﻓﻬﺬﻩ »ﺍﳌﺪﺭﺳﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ«)‪ (١‬ﻛﺬﻟﻚ ﺳﺘﹸﻌﻄﻲ‬
‫‪-‬ﺑﺈﺫﻥ ﺍﷲ‪ -‬ﻣﻦ ﺍﳊﺮﺍﺭﺓ ﺍﻟﻜﺎﻓﻴﺔ ﻣﺎ ﻳﺪﻓﺊ ﻫﺬﺍ ﺍﻟﱪﺩ ﺍﻟﺸﺪﻳﺪ‪ ،‬ﻭﺳﺘﻤﻨﺢ ﻣﻦ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺒﻬﺠﺔ ﻣﺎ‬
‫ﹺ‬
‫ﻭﻭﺟﺪﺍﳖﻢ‬ ‫ﺍﻟﻀﻴﻖ ﺍﻟﺜﻘﻴﻞ‪ ،‬ﺑﺎﺳﺘﻔﺎﺩﺓ ﺃﻫﻞ ﺍﳌﺼﺎﺋﺐ ﻭﺍﻟﺒﻼﺀ ﻣﻌﻜﻢ ﻣﻦ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‬
‫ﹶ‬ ‫ﻳﺮﻓﻊ ﻫﺬﺍ‬
‫ﺍﻟﻤﻐﺮﺭ ﲠﻢ ﻭﻣﻦ ﺍﳌﺨﺪﻭﻋﲔ‬
‫ﹼ‬ ‫ﻏﻀﺒﺖ ﻭﺍﺣﺘﺪﹼ ﻳﺖ ﻋﻠﻴﻬﻢ‪ .‬ﻓﺈﻥ ﻛﺎﻧﻮﺍ ﻣﻦ‬
‫ﹶ‬ ‫ﺍﻟﺴﻠﻮﺍﻥ ﻓﻴﻬﺎ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻳﻦ‬
‫ﺍﻟﻐﻀﺐ ﻭﺍﻟﺤﺪﹼ ﺓ‪ ،‬ﺇﺫ ﺇﳖﻢ ﻳﻈﻠﻤﻮﻧﻚ ﺩﻭﻥ ﻗﺼﺪ ﻭﻻ ﻋﻠﻢ ﻭﻻ ﺷﻌﻮﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﻮﺍ‬
‫ﹶ‬ ‫ﻓﻼ ﻳﺴﺘﺤﻘﻮﻥ‬
‫ﹴ‬
‫ﻳﻌﺬﺑﻮﻧﻚ ﻭﻳﺸﺪﺩﻭﻥ ﻋﻠﻴﻚ ﺍﳋﻨﺎﻕ ﻭﻫﻢ ﻳﻘﻮﻣﻮﻥ ﲠﺬﺍ ﻋﻦ ﻋﻠﻢ ﻭﻋﻦ ﺣﻘﺪ ﺩﻓﲔ ﺇﺭﺿﺎ ﹰﺀ ﻷﻫﻞ‬
‫ﺍﻟﻀﻴﻖ‬
‫ﹶ‬ ‫ﺳﻴﻌﺬﺑﻮﻥ ﻋﻦ ﻗﺮﻳﺐ ﺑﺎﳌﻮﺕ ﺍﻟﺬﻱ ﻳﺘﺼﻮﺭﻭﻧﻪ ﺇﻋﺪﺍﻣ ﹰﺎ ﺃﺑﺪﻳ ﹰﺎ‪ ،‬ﻭﺳﲑﻭﻥ‬
‫ﱠ‬ ‫ﺍﻟﻀﻼﻟﺔ ﻓﺈﳖﻢ‬
‫ﺍﻟﺸﺪﻳﺪ ﺍﻟﺪﺍﺋﻢ ﺍﳌﻘﻴﻢ ﰲ ﺍﻟﺴﺠﻦ ﺍﳌﻨﻔﺮﺩ ﻭﻫﻮ ﺍﻟﻘﱪ‪ .‬ﻭﺃﻧﺖ ﺑﺪﻭﺭﻙ ﺗﻜﺴﺐ ﺛﻮﺍﺑ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ‪-‬ﻧﺘﻴﺠﺔ‬
‫ﻇﻠﻤﻬﻢ‪ -‬ﻭﺗﻈﻔﺮ ﺑﺨﻠﻮﺩ ﺳﺎﻋﺎﺗﻚ ﺍﻟﻔﺎﻧﻴﺔ‪ ،‬ﻭﺗﻐﻨﻢ ﻟﺬﺍﺋﺬ ﺭﻭﺣﻴ ﹰﺔ ﻣﻌﻨﻮﻳﺔ ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﻗﻴﺎﻣﻚ‬
‫ﺑﻤﻬﻤﺘﻚ ﺍﻟﻌﻠﻤﻴﺔ ﻭﺍﻟﺪﻳﻨﻴﺔ ﺑﺈﺧﻼﺹ‪.‬‬
‫ﻫﻜﺬﺍ ﻭﺭﺩ ﺇﱃ ﺭﻭﺣﻲ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﻓﻘﻠﺖ ﺑﻜﻞ ﻣﺎ ﹸﺃﻭﺗﻴﺖ ﻣﻦ ﻗﻮﺓ‪» :‬ﺍﳊﻤﺪ ﷲ«‪ .‬ﻭﺃﺷﻔﻘﺖ‬
‫ﻭﺩﻋﻮﺕ‪ :‬ﻳﺎ ﺭ ﹼﺑﻰ ﺃﺻﻠﺢ ﺷﺄﻥ ﻫﺆﻻﺀ‪..‬‬
‫ﹸ‬ ‫ﻋﲆ ﺃﻭﻟﺌﻚ ﺍﻟ ﹶﻈ ﹶﻠﻤﺔ ﺑﺤﻜﻢ ﺇﻧﺴﺎﻧﻴﺘﻲ‬

‫ﺛﺒﺖ ﰲ ﺇﻓﺎﺩﰐ ﺍﻟﺘﻲ ﻛﺘﺒﺘﹸﻬﺎ ﺇﱃ ﻭﺯﺍﺭﺓ ﺍﻟﺪﺍﺧﻠﻴﺔ‪ :‬ﺃﻥ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺍﳉﺪﻳﺪﺓ ﻏﲑ ﻗﺎﻧﻮﻧﻴﺔ‪،‬‬
‫ﻭﻟﻘﺪ ﱡ‬
‫ﻭﺃﺛﺒﺘﱡﻬﺎ ﺑﻌﴩﺓ ﺃﻭﺟﻪ‪ ،‬ﺑﻞ ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﻈﻠﻤﺔ ﺍﻟﺬﻳﻦ ﳜﺮﻗﻮﻥ ﺍﻟﻘﺎﻧﻮﻥ ﺑﺎﺳﻢ ﺍﻟﻘﺎﻧﻮﻥ ﻫﻢ ﺍﳌﺠﺮﻣﻮﻥ‬
‫ﺣﻘ ﹰﺎ‪ ،‬ﺣﻴﺚ ﺑﺪﺃﻭﺍ ﺑﺎﻟﺒﺤﺚ ﻋﻦ ﺣﺠﺞ ﻭﺍﻫﻴﺔ ﺟﺪ ﹰﺍ ﻭﺗﺘﺒﻌﻮﺍ ﺍﻓﱰﺍﺀﺍﺕ ﻣﺨﺘ ﹶﻠﻘﺔ ﺇﱃ ﺣﺪﹼ ﺃﻥ ﺟﻠﺒﻮﺍ‬
‫ﺃﻫﻞ ﺍﳊﻖ ﺍﳌﻨﺼﻔﲔ‪ ،‬ﻭﺃﻇﻬﺮﻭﺍ ﻷﻫﻞ ﺍﻹﻧﺼﺎﻑ ﺃﳖﻢ ﻻ ﳚﺪﻭﻥ ﺑﺎﺳﻢ‬ ‫ﺳﺨﺮﻳﺔ ﺍﻟﺴﺎﻣﻌﲔ ﻭﺃﺑﻜﺖ ﹶ‬
‫ﻭﻣﺲ ﻃﻼ ﹶﺑﻬﺎ ﺑﺴﻮﺀ‪ ،‬ﻓﻴﺰ ﹼﻟﻮﻥ ﺇﱃ ﺍﻟﺒﻼﻫﺔ‬
‫ﻣﺴﻮﻍ ﻟﻠﺘﻌﺮﺽ ﻟﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﹼ‬
‫ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﳊﻖ ﺃﻱ ﹼ‬
‫ﻭﺍﳉﻨﻮﻥ ﻭﻳﺘﺨﺒﻄﻮﻥ ﺧﺒﻂ ﻋﺸﻮﺍﺀ‪.‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﱂ ﳚﺪ ﺍﳉﻮﺍﺳﻴﺲ ﺍﻟﺬﻳﻦ ﺭﺍﻗﺒﻮﻧﺎ ﳌﺪﺓ ﺷﻬﺮ ﺷﻴﺌ ﹰﺎ ﻋﻠﻴﻨﺎ‪ ،‬ﻟﺬﺍ ﻟ ﹼﻔﻘﻮﺍ ﺍﻟﺘﻘﺮﻳﺮ‬
‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﺳﺠﻦ ﺃﻓﻴﻮﻥ ﺳﻨﺔ ‪.١٩٤٨‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٦٤‬‬
‫ﺍﻵﰐ‪» :‬ﺇﻥ ﺧﺎﺩﻡ »ﺳﻌﻴﺪ« ﻗﺪ ﺍﺷﱰ￯ ﻟﻪ ﺍﳋﻤﺮ ﻣﻦ ﺣﺎﻧﻮﺕ«‪ .‬ﹼﺇﻻ ﺃﳖﻢ ﱂ ﳚﺪﻭﺍ ﺃﺣﺪ ﹰﺍ ﻳﻮ ﹼﻗﻊ ﻋﲆ‬
‫ﻫﺬﺍ ﺍﻟﺘﻘﺮﻳﺮ ﺗﺼﺪﻳﻘ ﹰﺎ ﳍﻢ‪ ،‬ﹼﺇﻻ ﺷﺨﺼ ﹰﺎ ﻏﺮﻳﺒ ﹰﺎ ﻭﺳﻜﻴﺮ ﹰﺍ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ ،‬ﻓﻄﻠﺒﻮﺍ ﻣﻨﻪ ‪-‬ﲢﺖ ﺍﻟﻀﻐﻂ‬
‫ﻭﺍﻟﺘﻬﺪﻳﺪ‪ -‬ﺃﻥ ﻳﻮ ﹼﻗﻊ ﻣﺼﺪﻗ ﹰﺎ ﻋﲆ ﺫﻟﻚ ﺍﻟﺘﻘﺮﻳﺮ‪ ،‬ﻓﺮ ﹼﺩ ﻋﻠﻴﻬﻢ‪» :‬ﺍﺳﺘﻐﻔﺮ ﺍﷲ ﻣﻦ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻮﻗﻊ‬
‫ﻣﺼﺪﻗ ﹰﺎ ﻫﺬﺍ ﺍﻟﻜﺬﺏ ﺍﻟﻌﺠﻴﺐ« ﻓﺎﺿﻄﺮﻭﺍ ﺇﱃ ﺇﺗﻼﻑ ﺍﻟﺘﻘﺮﻳﺮ‪.‬‬
‫ﻣﺜﺎﻝ ﺁﺧﺮ‪ :‬ﳊﺎﺟﺘﻲ ﺍﻟﺸﺪﻳﺪﺓ ﻻﺳﺘﻨﺸﺎﻕ ﺍﳍﻮﺍﺀ ﺍﻟﻨﻘﻲ‪ ،‬ﻭﳌﺎ ﹸﻳﻌ ﹶﻠﻢ ﻣﻦ ﺍﻋﺘﻼﻝ ﺻﺤﺘﻲ‪،‬‬
‫ﻷﺗﻨـﺰﻩ ﲠﺎ‬
‫ﹼ‬ ‫ﺃﺗﻌﺮﻑ ﻋﻠﻴﻪ ﻟﺤﺪﹼ ﺍﻵﻥ‪ -‬ﻋﺮﺑ ﹰﺔ ﺫﺍﺕ ﺣﺼﺎﻥ‪،‬‬
‫ﺷﺨﺺ ﻻ ﺃﻋﺮﻓﻪ ‪-‬ﻭﱂ ﹼ‬‫ﹲ‬ ‫ﻓﻘﺪ ﺃﻋﺎﺭﲏ‬
‫ﺻﺎﺣﺐ ﺍﻟﻌﺮﺑﺔ‬
‫ﹶ‬ ‫ﻭﻋﺪﺕ‬
‫ﹸ‬ ‫ﺧﺎﺭﺝ ﺍﻟﺒﻠﺪﺓ ﻓﻜﻨﺖ ﹶﺃﻗﴤ ﺳﺎﻋﺔ ﺃﻭ ﺳﺎﻋﺘﲔ ﰲ ﻫﺬﻩ ﺍﻟﻨـﺰﻫﺔ‪ .‬ﻭﻛﻨﺖ ﻗﺪ‬
‫ﹶ‬
‫ﻭﺍﳊﺼﺎﻥ ﺑﺄﻥ ﺃﻭﰲ ﺃﺟﺮﺗﹶﻬﺎ ﻛﺘﺒ ﹰﺎ ﹼ‬
‫ﺗﺜﻤﻦ ﺑﺨﻤﺴﲔ ﻟﲑﺓ‪ ،‬ﻟﺌﻼ ﺃﺣﻴﺪ ﻋﻦ ﻗﺎﻋﺪﰐ ﺍﻟﺘﻲ ﺍﺗﺨﺬﺗﹸﻬﺎ‬
‫ﻟﻨﻔﴘ‪ ،‬ﻭﻟﺌﻼ ﺃﻇﻞ ﲢﺖ ﻣﻨﹼﺔ ﺃﺣﺪ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭﺃﺫﺍﻩ‪ ..‬ﻓﻬﻞ ﻫﻨﺎﻙ ﺍﺣﺘﲈﻝ ﻷﻥ ﻳﻨﺠﻢ ﴐﺭ ﻣﺎ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻞ؟! ﻏﲑ ﺃﻥ ﺩﺍﺋﺮ ﹶﺓ ﺍﻟﴩﻃﺔ ﻭﺩﺍﺋﺮﺓ ﺍﻟﻌﺪﻝ ﻭﺍﻷﻣﻦ ﺍﻟﺪﺍﺧﲇ ﻭﺣﺘﻰ ﺍﳌﺤﺎﻓﻆ ﻧﻔﺴﻪ‬
‫ﺍﺳﺘﻔﴪ ﺑﺄﻛﺜﺮ ﻣﻦ ﲬﺴﲔ ﻣﺮﺓ‪ :‬ﻟﹺﻤ ﹾﻦ ﻫﺬﺍ ﺍﳊﺼﺎﻥ؟ ﻭﳌﻦ ﻫﺬﻩ ﺍﻟﻌﺮﺑﺔ؟ ﻭﻛﺄﻧﻪ ﻗﺪ ﺣﺪﺛﺖ ﺣﺎﺩﺛﺔ‬
‫ﺳﻴﺎﺳﻴﺔ ﺧﻄﲑﺓ ﻟﻺﺧﻼﻝ ﺑﺎﻷﻣﻦ ﻭﺍﻟﻨﻈﺎﻡ! ﳑﺎ ﺍﺿﻄﺮ ﺃﻥ ﻳﺘﻄﻮﻉ ﺃﺣﺪﹸ ﺍﻷﺷﺨﺎﺹ ﻟﻘﻄﻊ ﺩﺍﺑﺮ ﻫﺬﻩ‬
‫ﺍﻻﺳﺘﻔﺴﺎﺭﺍﺕ ﺍﻟﺴﺨﻴﻔﺔ ﺍﳌﺘﺘﺎﻟﻴﺔ ﻓﻴﺪﹼ ﻋﻲ ﺃﻥ ﺍﳊﺼﺎﻥ ﻣﻠﻜﹸﻪ‪ ،‬ﻭﺍ ﹼﺩﻋﻰ ﺁﺧﺮ ﺑﺄﻥ ﺍﻟﻌﺮﺑ ﹶﺔ ﻟﻪ‪ ،‬ﻓﺼﺪﺭ‬
‫ﺍﻷﻣﺮ ﺑﺎﻟﻘﺒﺾ ﻋﻠﻴﻬﲈ ﻭﺃﻭﺩﻋﺎ ﻣﻌﻲ ﰲ ﺍﻟﺴﺠﻦ‪ .‬ﻓﺒﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻨﲈﺫﺝ ﺃﺻﺒﺤﻨﺎ ﻣﻦ ﺍﳌﺘﻔﺮﺟﲔ ﻋﲆ‬
‫ﻟﻌﺐ ﺍﻟﺼﺒﻴﺎﻥ ﻭ ﹸﺩﻣﺎﻫﻢ‪ ،‬ﻓﺒﻜﻴﻨﺎ ﺿﺎﺣﻜﲔ ﻭﺣﺰﻧﹼﺎ ﺳﺎﺧﺮﻳﻦ‪ ،‬ﻭﻋﺮﻓﻨﺎ ﺃﻥ ﻛﻞ ﻣﻦ ﻳﺘﻌﺮﺽ ﻟﺮﺳﺎﺋﻞ‬
‫ﻭﻣﻮﺿﻊ ﻫﺰﺀ ﻭﺳﺨﺮﻳﺔ‪.‬‬
‫ﹶ‬ ‫ﺍﻟﻨﻮﺭ ﻭﻟﻄﻼﲠﺎ ﻳﺼﺒﺢ ﺃﺿﺤﻮﻛﺔ‬
‫ﻗﻠﺖ ﻟﻠﻤﺪﻋﻲ ﺍﻟﻌﺎﻡ ‪-‬ﻗﺒﻞ ﺃﻥ ﺍ ﹼﻃ ﹺﻠﻊ ﻋﲆ ﻣﺎ‬
‫ﻭﺇﻟﻴﻚ ﻣﺤﺎﻭﺭ ﹰﺓ ﻟﻄﻴﻔﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﲈﺫﺝ‪ :‬ﻟﻘﺪ ﹸ‬
‫ﻗﻠﺖ ﻷﺣﺪ ﺃﻓﺮﺍﺩ‬
‫ﻛﹸﺘﺐ ﰲ ﳏﴬ ﺍﲥﺎﻣﻲ ﻣﻦ ﺍﻹﺧﻼﻝ ﺑﺎﻷﻣﻦ‪ -‬ﻗﻠﺖ ﻟﻪ‪ :‬ﻟﻘﺪ ﺍﻏﺘﹶﺒﺘﻚ ﺃﻣﺲ ﺇﺫ ﹸ‬
‫ﺍﻟﴩﻃﺔ ﺍﻟﺬﻱ ﺍﺳﺘﺠﻮﺑﻨﻲ ﻧﻴﺎﺑﺔ ﻋﻦ ﻣﺪﻳﺮ ﺍﻷﻣﻦ‪» :‬ﻟﻴﻬﻠﻜﻨﻲ ﺍﷲ ‪-‬ﺛﻼﺙ ﻣﺮﺍﺕ‪ -‬ﺇﻥ ﱂ ﺃﻛﻦ ﻗﺪ‬
‫ﺧﺪﻣﺖ ﺍﻷﻣﻦ ﺍﻟﻌﺎﻡ ﳍﺬﺍ ﺍﻟﺒﻠﺪ ﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻣﺪﻳﺮ ﺃﻣﻦ ﻭﺃﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﻣﺪﹼ ﻉ ﻋﺎﻡ‪.«..‬‬
‫ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﺍﻹﺧﻼﺩ ﺇﱃ ﺍﻟﺮﺍﺣﺔ ﻭﻋﺪﻡ ﺍﻻﻫﺘﲈﻡ‬ ‫ﻛﻨﺖ ﰲ ﹼ‬ ‫ﺛﻢ ﺇﻧﻨﻲ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﹸ‬
‫ﲠﻤﻮﻡ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻧﻬﺎﺋﻴ ﹰﺎ ﻋﻦ ﺍﻟﱪﺩ‪ ،‬ﻓﺈﻥ ﻗﻴﺎﻡ ﻫﺆﻻﺀ ﺑﻨﻔﻴﻲ ‪-‬ﰲ ﻫﺬﻩ ﺍﻟﻔﱰﺓ ﻣﻦ ﺍﻟﱪﺩ ﺑﺎﻟﺬﺍﺕ‪-‬‬
‫ﻋﻠﻰ ﺑﺄﻛﺜﺮ ﻣﻦ ﻃﺎﻗﺘﻲ‬
‫ﻭﲥﺠﲑﻱ ﻣﻦ ﻣﺪﻳﻨﺔ ﻷﺧﺮ￯ ﺑﲈ ﻳﻔﻮﻕ ﲢﻤﲇ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺗﻮﻗﻴﻔﻲ ﻭﺍﻟﺘﻀﻴﻴﻖ ﹼ‬
‫‪٣٦٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻣﺘﻌﻤﺪ ﻣﻘﺼﻮﺩ‪ ..‬ﻛﻞ ﺫﻟﻚ ﻭ ﹼﻟﺪ ﻋﻨﺪﻱ ﻏﻴﻈ ﹰﺎ ﻭﺍﻣﺘﻌﺎﺿ ﹰﺎ ﻏﲑ‬

‫ﱠ‬ ‫ﻭﺑﲈ ﻳﺸﻌﺮ ﺃﻧﻪ ﺣﻘﺪﹲ ﺩﻓﲔ ﻭﺃﻣﺮ‬
‫ﺍﻟﻘﻠﺐ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﻨﻰ‪:‬‬
‫ﹶ‬ ‫ﺍﻋﺘﻴﺎﺩﻱ ﲡﺎﻩ ﻫﺆﻻﺀ‪ .‬ﻭﻟﻜﻦ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺃﻏﺎﺛﺘﻨﻲ ﻓﻨ ﱠﺒﻬﺖ‬
‫ﺇﻥ ﻟﻠﻘﺪﺭ ﺍﻹﳍﻲ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﹲ‬
‫ﻋﺪﻝ ﳏﺾ‪ -‬ﺣﺼ ﹰﺔ ﻋﻈﻴﻤ ﹰﺔ ﺟﺪ ﹰﺍ ﻓﻴﲈ ﻳﺴﻠﻄﻪ ﻋﻠﻴﻚ ﻫﺆﻻﺀ‬
‫ﺍﻟﺒﴩ ﻣﻦ ﺍﻟﻈﻠﻢ ﺍﻟﺒ ﹼﻴﻦ‪ ،‬ﻭﺇﻥ ﺭﺯﻗﻚ ﰲ ﺍﻟﺴﺠﻦ ﻫﻮ ﺍﻟﺬﻱ ﺩﻋﺎﻙ ﺇﱃ ﺍﻟﺴﺠﻦ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﺇﺫﻥ ﺃﻥ ﺗﻘﺎﺑﻞ‬
‫ﻫﺬﻩ ﺍﳊﺼﺔ ﺑﺎﻟﺮﴇ ﻭﺍﻟﺘﺴﻠﻴﻢ‪.‬‬
‫ﻭﺇﻥ ﻟﻠﺤﻜﻤﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﺭﲪﺘﹺﻬﺎ ﺣﻈ ﹰﺎ ﻭﺍﻓﺮ ﹰﺍ ﺃﻳﻀ ﹰﺎ ﻛﻔﺘﺢ ﻃﺮﻳﻖ ﺍﻟﻨﻮﺭ ﻭﺍﳍﺪﺍﻳﺔ ﺇﱃ ﻗﻠﻮﺏ‬
‫ﺍﳌﺴﺎﺟﲔ ﻭﺑﺚ ﺍﻟﺴﻠﻮﺍﻥ ﻭﺍﻷﻣﻞ ﻓﻴﻬﻢ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺇﺣﺮﺍﺯ ﺍﻟﺜﻮﺍﺏ ﻟﻜﻢ؛ ﻟﺬﺍ ﻳﻨﺒﻐﻲ ﺗﻘﺪﻳﻢ ﺁﻻﻑ‬
‫ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﷲ ‪-‬ﻣﻦ ﺧﻼﻝ ﺍﻟﺼﱪ‪ -‬ﲡﺎﻩ ﻫﺬﺍ ﺍﳊﻆ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﺇﻥ ﳍﺎ ﻣﺎ ﻻ ﺗﻌﺮﻑ ﻣﻦ ﺍﻟﺘﻘﺼﲑﺍﺕ‪ ..‬ﻓﻴﻨﺒﻐﻲ‬ ‫ﻭﻛﺬﺍ ﻓﺈﻥ ﻟﻨﻔﺴﻚ ﺃﻧﺖ ﺃﻳﻀ ﹰﺎ ﺣﺼﺘﹶﻬﺎ ﺣﻴﺚ ﱠ‬
‫ﻣﻘﺎﺑﻠﺔ ﻫﺬﻩ ﺍﳊﺼﺔ ﺃﻳﻀ ﹰﺎ ﺑﺎﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺍﷲ ﻭﺗﺄﻧﻴﺐ ﺍﻟﻨﻔﺲ ﺑﺄﳖﺎ ﻣﺴﺘﺤﻘ ﹲﺔ ﳍﺬﻩ‬
‫ﺍﻟﺼﻔﻌﺔ‪.‬‬
‫ﺍﻟﺴﺬﺝ ﻭﺍﳉﺒﻨﺎﺀ ﺍﳌﻨﺨﺪﻋﲔ ﺍﻟﺬﻳﻦ ﻳﺴﺎﻗﻮﻥ ﺇﱃ ﺫﻟﻚ ﺍﻟﻈﻠﻢ‬ ‫ﻟﺒﻌﺾ ﺍﳌﻮﻇﻔﲔ ﹸ‬
‫ﻭﻛﺬﺍ ﻓﺈﻥ ﹶ‬
‫ﺑﺪﺳﺎﺋﺲ ﺍﻷﻋﺪﺍﺀ ﺍﳌﺘﺴﱰﻳﻦ ﻣﻨﻬﻢ ﺣﺼﺔ ﺃﻳﻀ ﹰﺎ ﻭﻧﺼﻴﺐ‪ ،‬ﻓﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﻗﺪ ﺛﺄﺭﺕ ﻟﻚ ﺛﺄﺭ ﹰﺍ ﻛﺎﻣ ﹰ‬
‫ﻼ‬
‫ﻣﻦ ﻫﺆﻻﺀ ﺍﳌﻨﺎﻓﻘﲔ ﺑﲈ ﺃﻧـﺰﻟﺖ ﲠﻢ ﻣﻦ ﺻﻔﻌﺎﲥﺎ ﺍﳌﻌﻨﻮﻳﺔ ﺍﳌﺪﻫﺸﺔ‪ .‬ﻓﺤﺴﺒﻬﻢ ﺗﻠﻚ ﺍﻟﴬﺑﺎﺕ‪.‬‬
‫ﹸ‬
‫ﻭﺳﺎﺋﻂ ﻓﻌﻠﻴﺔ‪ .‬ﻭﻟﻜﻦ ﻟﻜﻮﳖﻢ‬ ‫ﺃﻣﺎ ﺍﳊﺼﺔ ﺍﻷﺧﲑﺓ ﻓﻬﻲ ﻷﻭﻟﺌﻚ ﺍﳌﻮﻇﻔﲔ ﺍﻟﺬﻳﻦ ﻫﻢ‬
‫ﻣﻨﺘﻔﻌﲔ ﺣﺘﻤ ﹰﺎ ﻣﻦ ﺟﻬﺔ ﺍﻹﻳﲈﻥ ‪-‬ﺳﻮﺍﺀ ﺃﺭﺍﺩﻭﺍ ﺃﻡ ﱂ ﻳﺮﻳﺪﻭﺍ‪ -‬ﻋﻨﺪ ﻧﻈﺮﻫﻢ ﺇﱃ »ﺭﺳﺎﺋﻞ ﺍﻟﻨـﻮﺭ«‬
‫ﻭﻗﺮﺍﺀﲥﻢ ﳍﺎ ﺑﻨ ﹼﻴﺔ ﺍﻟﻨﻘﺪ ﺃﻭ ﺍﳉﺮﺡ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺘﺠﺎﻭﺯ ﻋﻨﻬﻢ ﻭﻓﻖ ﺩﺳﺘﻮﺭ ﴿ ‪3‬‬
‫‪) ﴾ 7 6 5 4‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٣٤ :‬ﻫﻮ ﺷﻬﺎﻣﺔ ﻭﻧﺠﺎﺑﺔ‪.‬‬
‫ﻗﺮﺭﺕ ﺃﻥ ﱠ‬
‫ﺃﻇﻞ ﺻﺎﺑﺮ ﹰﺍ‬ ‫ﹸ‬ ‫ﺗﻠﻘﻴﺖ ﻫﺬﺍ ﺍﻟﺘﻨﺒﻴﻪ ﻭﺍﻟﺘﺤﺬﻳﺮ ﺍﻟﺬﻱ ﻛ ﱡﻠﻪ ﺣﻖ ﻭﺣﻘﻴﻘﺔ‬
‫ﹸ‬ ‫ﻭﺑﻌﺪ ﺃﻥ‬
‫ﺑﺘﻘﺼﲑ ﻻ ﴐﺭ‬‫ﹴ‬ ‫ﻭﺷﺎﻛﺮ ﹰﺍ ﺟﺬﻻﹰ ﰲ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ ﺍﳉﺪﻳﺪﺓ‪ .‬ﺑﻞ ﻗﺮﺭﺕ ﺃﻥ ﹸﺃﻋﺎﻗﺐ ﻧﻔﴘ‬
‫ﺇﻟﻲ ﻭﳜﺎﺻﻤﻮﻧﻨﻲ ﻭﺃﻋﺎﻭﳖﻢ‪.‬‬
‫ﻓﻴﻪ ﻓﺄﺳﺎﻋﺪ ﺣﺘﻰ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﺴﻴﺌﻮﻥ ﹼ‬
‫ﺇﻥ ﻣﻦ ﻛﺎﻥ ﻣﺜﲇ ﰲ ﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﺴﺒﻌﲔ ﻣﻦ ﻋﻤﺮﻩ‪ ،‬ﻭﻗﺪ ﺍﻧﻘﻄﻌﺖ ﻋﻼﻗﺎﺗﹸﻪ ﻣﻊ ﺍﻟﺪﻧﻴﺎ‬ ‫ﺛﻢ ﱠ‬
‫ﻤﺲ ﻣﻦ ﻛﻞ ﺳﺒﻌﲔ ﺷﺨﺼ ﹰﺎ‪ ،‬ﻭﺗﻘﻮﻡ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﻧﺴﺨﺔ ﻣﻦ‬ ‫ﻭﱂ ﻳﺒﻖ ﻣﻦ ﺃﺣﺒﺎﺑﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﹼﺇﻻ ﹶﺧ ﹲ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٦٦‬‬
‫»ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺑﻤﻬﻤﺘﻪ ﺍﻟﻨﻮﺭﻳﺔ ﺑﻜﻞ ﺣﺮﻳﺔ‪ ،‬ﻭﻟﻪ ﻣﻦ ﺍﻹﺧﻮﺍﻥ ﻭﻣﻦ ﺍﻟﻮﺭﺛﺔ ﹶﻣﻦ ﻳﺆﺩﻭﻥ ﻭﻇﻴﻔﺔ‬
‫ﻣﺮﺓ ﻣﻦ ﻫﺬﺍ‬
‫ﺧﲑ ﻭﺃﻓﻀﻞ ﻣﺎﺋﺔ ﹼ‬‫ﻓﺎﻟﻘﺒﺮ ﳌﺜﲇ ﺇﺫﻥ ﹲ‬
‫ﹸ‬ ‫ﺍﻹﻳﲈﻥ ﺑﺂﻻﻑ ﺍﻷﻟﺴﻨﺔ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻦ ﻟﺴﺎﻥ ﻭﺍﺣﺪ‪..‬‬
‫ﺍﻟﺴﺠﻦ‪ .‬ﻓﻀﻼﹰ ﻋﻦ ﺃﻥ ﻫﺬﺍ ﺍﻟﺴﺠﻦ ﻫﻮ ﺃﻛﺜﺮ ﻧﻔﻌ ﹰﺎ ﻭﺃﻛﺜﺮ ﺭﺍﺣﺔ ﺑﲈﺋﺔ ﻣﺮﺓ ﻣﻦ ﺍﳊﺮﻳﺔ ﺍﻟﻤﻘ ﹼﻴﺪﺓ ﰲ‬
‫ﹴ‬
‫ﻣﺌﺎﺕ‬ ‫ﺍﳋﺎﺭﺝ‪ ،‬ﻭﻣﻦ ﺍﳊﻴﺎﺓ ﲢﺖ ﺗﺤﻜﹼﻢ ﺍﻵﺧﺮﻳﻦ ﻭﺳﻴﻄﺮﲥﻢ؛ ﻷﻥ ﺍﳌﺮﺀ ﻳﺘﺤﻤﻞ ﻣﻀﻄﺮ ﹰﺍ ﻣﻊ‬
‫ﺍﳌﺴﺎﺟﲔ ﺗﺤﻜﻤ ﹰﺎ ﻣﻦ ﺑﻌﺾ ﺍﳌﺴﺆﻭﻟﲔ؛ ﺃﻣﺜﺎﻝ ﺍﳌﺪﻳﺮ ﻭﺭﺋﻴﺲ ﺍﳊﺮﺍﺱ ﺑﺤﻜﻢ ﻭﻇﻴﻔﺘﻬﻢ‪ ،‬ﻓﻴﺠﺪ‬
‫ﺳﻠﻮﺍﻧ ﹰﺎ ﻭﺇﻛﺮﺍﻣ ﹰﺎ ﺃﺧﻮﻳ ﹰﺎ ﻣﻦ ﺃﺻﺪﻗﺎﺀ ﻛﺜﲑﻳﻦ ﻣﻦ ﺣﻮﻟﻪ‪ ،‬ﺑﻴﻨﲈ ﻳﺘﺤﻤﻞ ﻭﺣﺪﻩ ﰲ ﺍﳋﺎﺭﺝ ﺳﻴﻄﺮﺓ‬
‫ﻣﺌﺎﺕ ﺍﳌﻮﻇﻔﲔ ﻭﺍﳌﺴﺆﻭﻟﲔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﺮﺃﻓﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻭﺍﻟﻔﻄﺮﺓ ﺍﻟﺒﴩﻳﺔ ﺗﺴﻌﻴﺎﻥ ﺑﺎﻟﺮﲪﺔ ﻟﻠﺸﻴﻮﺥ ﻭﻻﺳﻴﲈ ﹶﻣﻦ ﻫﻢ‬
‫ﺭﺿﻴﺖ‬
‫ﹸ‬ ‫ﰲ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻓﺘﺒﺪﹼ ﻻﻥ ﻣﺸﻘ ﹶﺔ ﺍﻟﺴﺠﻦ ﻭﻋﺬﺍ ﹶﺑﻪ ﺇﱃ ﺭﲪﺔ ﺃﻳﻀ ﹰﺎ‪ ..‬ﻷﺟﻞ ﻛﻞ ﺫﻟﻚ ﻓﻘﺪ‬
‫ﺑﺎﻟﺴﺠﻦ‪..‬‬
‫ﻭﺣﻴﻨﲈ ﹸﻗﺪﹼ ﻣﺖ ﺇﱃ ﻫﺬﻩ ﺍﳌﺤﻜﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺟﻠﺴﺖ ﻋﲆ ﻛﺮﳼ ﺧﺎﺭﺝ ﺑﺎﺏ ﺍﳌﺤﻜﻤﺔ ﳌﺎ ﻛﻨﺖ‬
‫ﺍﻟﻨﺼﺐ ﻭﺍﻟﻀﻴﻖ ﰲ ﺍﻟﻮﻗﻮﻑ ﻟﺸﺪﺓ ﺿﻌﻔﻲ ﻭﺷﻴﺨﻮﺧﺘﻲ ﻭﻣﺮﴈ‪ .‬ﻭﻓﺠﺄﺓ ﺃﺗﻰ ﺍﳊﺎﻛﻢ‬ ‫ﺃﺣﺲ ﻣﻦ ﹶ‬ ‫ﹼ‬
‫ﻭﻗﺎﻝ ﻣﻐﺎﺿﺒ ﹰﺎ ﻣﻊ ﺇﻫﺎﻧﺔ ﻭﲢﻘﲑ‪ :‬ﻟﹺ ﹶﻢ ﻻ ﻳﻨﺘﻈﺮ ﻫﺬﺍ ﻭﺍﻗﻔ ﹰﺎ؟!‪.‬‬
‫ﻭﺍﻟﺘﻔﺖ ﻭﺇﺫﺍ ﺑﺠﻤ ﹴﻊ ﻏﻔﲑ ﻣﻦ‬
‫ﱡ‬ ‫ﻓﻔﺎﺭ ﺍﻟﻐﻀﺐ ﰲ ﺃﻋﲈﻗﻲ ﻋﲆ ﺍﻧﻌﺪﺍﻡ ﺍﻟﺮﲪﺔ ﻟﻠﺸﻴﺐ‪،‬‬
‫ﺍﳌﺴﻠﻤﲔ ﻗﺪ ﺍﺣﺘﺸﺪﻭﺍ ﺣﻮ ﹶﻟﻨﺎ ﻳﻨﻈﺮﻭﻥ ﺇﻟﻴﻨﺎ ﺑﻌﻴﻮﻥ ﻣﻠﺆﻫﺎ ﺍﻟﺮﺃﻓﺔ‪ ،‬ﺑﻘﻠﻮﺏ ﻣﻠﺆﻫﺎ ﺍﻟﺮﲪﺔ ﻭﺍﻷﺧﻮﺓ‪،‬‬
‫ﺣﺘﻰ ﱂ ﻳﺴﺘﻄﻊ ﺃﺣﺪ ﻣﻦ ﴏﻓﹺﻬﻢ ﻋﻦ ﻫﺬﺍ ﺍﻟﺘﺠﻤﻊ‪ ،‬ﻭﻫﻨﺎ ﻭﺭﺩﺕ ﺇﱃ ﺍﻟﻘﻠﺐ ﻫﺎﺗﺎﻥ ﺍﳊﻘﻴﻘﺘﺎﻥ‪:‬‬
‫ﺇﻥ ﺃﻋﺪﺍﺋﻲ‪ ،‬ﻭﺃﻋﺪﺍ ﹶﺀ ﺍﻟﻨﻮﺭ ﺍﳌﺘﺴﱰﻳﻦ ﻗﺪ ﺃﻗﻨﻌﻮﺍ ﺑﻌﺾ ﺍﳌﻮﻇﻔﲔ ﺍﻟﻐﺎﻓﻠﲔ‬ ‫ﺍﻷﻭﱃ‪ :‬ﱠ‬
‫ﻭﺳﺎﻗﻮﻫﻢ ﺇﱃ ﻣﺜﻞ ﻫﺬﻩ ﺍﳌﻌﺎﻣﻼﺕ ﺍﳌﻬﻴﻨﺔ ﻛﻲ ﻳﺤ ﹼﻄﻤﻮﺍ ﺷﺨﺼﻴﺘﻲ ﺃﻣﺎﻡ ﺃﻧﻈﺎﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻳﴫﻓﻮﺍ‬
‫ﻋﻠﻲ‪ ،‬ﻇﻨ ﹰﺎ ﻣﻨﻬﻢ ﺃﳖﻢ ﻳﺘﻤﻜﻨﻮﻥ ﺑﺬﻟﻚ ﻣﻦ ﺇﻗﺎﻣﺔ ﺳﺪﹼ‬ ‫ﻣﺎ ﻻ ﺃﺭﻏﺒﻪ ﺃﺑﺪ ﹰﺍ ﻣﻦ ﹼ‬
‫ﺗﻮﺟﻪ ﺍﻟﻨﺎﺱ ﻭﺇﻗﺒﺎﳍﻢ ﱠ‬
‫ﻣﻨﻴﻊ ﺃﻣﺎﻡ ﺳﻴﻞ ﻓﺘﻮﺣﺎﺕ ﺍﻟﻨﻮﺭ‪ .‬ﻓﺘﺠﺎﻩ ﺗﻠﻚ ﺍﻹﻫﺎﻧﺔ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺭﺟﻞ ﻭﺍﺣﺪ ﻓﻘﺪ ﴏﻓﺖ‬
‫ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﺍﻹﳍﻴﺔ ﻧﻈﺮﻱ ﺇﱃ ﻫﺆﻻﺀ »ﺍﳌﺎﺋﺔ« ﺇﻛﺮﺍﻣ ﹰﺎ ﻣﻨﻬﺎ ﻟﻠﺨﺪﻣﺔ ﺍﻹﻳﲈﻧﻴﺔ ﺍﻟﺘﻲ ﺗﻘﺪﹼ ﻣﻬﺎ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‬
‫ﻭﻃﻼ ﹸﺑﻬﺎ ﻗﺎﺋﻠﺔ‪» :‬ﺍﻧﻈﺮ ﺇﱃ ﻫﺆﻻﺀ‪ ،‬ﻓﻘﺪ ﺃﺗﻮﺍ ﻟﻠﱰﺣﻴﺐ ﺑﻜﻢ ﳋﺪﻣﺘﻜﻢ ﺗﻠﻚ‪ ،‬ﺑﻘﻠﻮﺏ ﻣﻶ￯ ﺑﺎﻟﺮﺃﻓﺔ‬
‫ﻭﺍﳊﺰﻥ ﻭﺍﻹﻋﺠﺎﺏ ﻭﺍﻻﺭﺗﺒﺎﻁ ﺍﻟﻮﺛﻴﻖ«‪.‬‬
‫ﺃﻟﻒ ﻣﻦ‬
‫ﺑﻞ ﺣﺘﻰ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺜﺎﲏ ﻋﻨﺪﻣﺎ ﻛﻨﺖ ﺃﺟﻴﺐ ﻋﻦ ﺃﺳﺌﻠﺔ ﺣﺎﻛﻢ ﺍﻟﺘﺤﻘﻴﻖ؛ ﺍﺣﺘﺸﺪ ﹲ‬
‫‪٣٦٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻣﻼﻣﺢ ﻭﺟﻮﻫﻬﻢ ﺗﻌ ﹼﺒﺮ ﻋﻦ ﻭﺿﻌﻬﻢ‪ ،‬ﻭﺗﻘﻮﻝ‪» :‬ﻻ‬
‫ﹸ‬ ‫ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺴﺎﺣﺔ ﺍﳌﻘﺎﺑﻠﺔ ﻟﻨﻮﺍﻓﺬ ﺍﳌﻘﺮ‪ .‬ﻛﺎﻧﺖ‬
‫ﺗﻀﺎﻳﻘﻮﺍ ﻫﺆﻻﺀ«‪ .‬ﻭﻟﺸﺪﺓ ﺍﺭﺗﺒﺎﻃﻬﻢ ﺑﻨﺎ‪ ،‬ﻋﺠﺰﺕ ﺍﻟﺸﺮﻃ ﹸﺔ ﻋﻦ ﺃﻥ ﺗﻔﺮﻗﻬﻢ‪ .‬ﻭﻋﻨﺪ ﺫﻟﻚ ﻭﺭﺩ ﺇﱃ‬
‫ﺍﻟﻘﻠﺐ‪:‬‬
‫»ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﻨﺎﺱ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﻌﺼﻴﺐ؛ ﻳﻨﺸﺪﻭﻥ ﺳﻠﻮﺍﻧ ﹰﺎ ﻛﺎﻣ ﹰ‬
‫ﻼ‪ ،‬ﻭﻧﻮﺭ ﹰﺍ ﻻ ﻳﻨﻄﻔﺊ‪،‬‬
‫ﻭﺇﻳﻤﺎﻧ ﹰﺎ ﺭﺍﺳﺨ ﹰﺎ‪ ،‬ﻭﺑﺸﺎﺭ ﹰﺓ ﺻﺎﺩﻗﺔ ﺑﺎﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﺑﻞ ﻳﺒﺤﺜﻮﻥ ﻋﻨﻬﺎ ﺑﻔﻄﺮﲥﻢ‪ ،‬ﻭﻗﺪ ﻃﺮﻕ‬
‫ﺳﻤ ﹶﻌﻬﻢ ﺃﻥ ﻣﺎ ﻳﺒﺤﺜﻮﻥ ﻋﻨﻪ ﻣﻮﺟﻮﺩ ﻓﻌﻼﹰ ﰲ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪ ،‬ﻟﺬﺍ ﻳﺒﺪﻭﻥ ﻫﺬﺍ ﺍﻻﺣﱰﺍﻡ ﻭﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻟﺸﺨﴢ ‪-‬ﺍﻟﺬﻱ ﻻ ﺃﳘﻴﺔ ﻟﻪ‪ -‬ﺑﲈ ﻳﻔﻮﻕ ﻃﺎﻗﺘﻲ ﻭﺣﺪﹼ ﻱ‪ ،‬ﻣﻦ ﻣﻮﻗﻊ ﻛﻮﲏ ﺧﺎﺩﻣ ﹰﺎ ﻟﻺﻳﲈﻥ‪ ،‬ﻭﻋﺴﻰ‬
‫ﺃﻥ ﺃﻛﻮﻥ ﻗﺪ ﻗﻤﺖ ﺑﴚﺀ ﻣﻦ ﺍﳋﺪﻣﺔ ﻟﻪ«‪.‬‬
‫ﺍﳊﻘﻴﻘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻟﻘﺪ ﻭﺭﺩ ﺇﱃ ﺍﻟﻘﻠﺐ‪ :‬ﺃﻧﻪ ﺣﻴﺎﻝ ﺇﻫﺎﻧﺘﻨﺎ ﻭﺍﻻﺳﺘﺨﻔﺎﻑ ﺑﻨﺎ ﺑﺤﺠﺔ ﺇﺧﻼﻟﻨﺎ‬
‫ﺃﺷﺨﺎﺹ‬ ‫ﴏﻑ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ﻋﻨﺎ ﺑﺎﳌﻌﺎﻣﻼﺕ ﺍﻟﺪﻧﻴﺌﺔ ﺍﻟﺘﻲ ﻳﻘﻮﻡ ﲠﺎ‬ ‫ﹺ‬ ‫ﺑﺎﻷﻣﻦ ﺍﻟﻌﺎﻡ‪ ،‬ﻭﺇﺯﺍﺀ‬
‫ﹲ‬
‫ﺍﻟﺘﺮﺣﻴﺐ ﺍﳊﺎﺭ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺍﻟﻼﺋﻖ ﻟﻨﺎ ﻣﻦ ﻗﺒﻞ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ‬
‫ﹶ‬ ‫ﻣﻌﺪﻭﺩﻭﻥ ﻣﻦ ﺍﻟﻤ ﹶﻐ ﹼﺮﺭ ﲠﻢ‪ ..‬ﻓﺈﻥ ﻫﻨﺎﻙ‬
‫ﻭﺃﺑﻨﺎﺀ ﺍﳉﻴﻞ ﺍﻟﻘﺎﺩﻡ‪ .‬ﻧﻌﻢ‪ ،‬ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﻨﺸﻂ ﺍﻟﻔﻮﴇ ﻭﺍﻹﺭﻫﺎﺏ ﺍﻟﻤﺘﺴﺘﹼﺮ ﺑﺴﺘﺎﺭ ﺍﻟﺸﻴﻮﻋﻴﺔ‬
‫ﻟﻺﺧﻼﻝ ﺑﺎﻷﻣﻦ ﺍﻟﻌﺎﻡ‪ ،‬ﻓﺈﻥ ﻃﻼﺏ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻳﻮﻗﻔﻮﻥ ﺫﻟﻚ ﺍﻹﻓﺴﺎﺩ ﺍﳌﺮﻋﺐ‪ ،‬ﰲ ﲨﻴﻊ‬
‫ﺃﺭﺟﺎﺀ ﺍﻟﺒﻼﺩ ﻭﻳﻜﴪﻭﻥ ﺷﻮﻛﺘﹶﻪ ﺑﻘﻮﺓ ﺍﻹﻳﲈﻥ ﺍﻟﺘﺤﻘﻴﻘﻲ‪ ،‬ﻭﻳﺴﻌﻮﻥ ﺣﺜﻴﺜ ﹰﺎ ﻹﺣﻼﻝ ﺍﻷﻣﻦ ﻭﺍﻟﻨﻈﺎﻡ‬
‫ﹶ‬
‫ﻣﻜﺎﻥ ﺍﳋﻮﻑ ﻭﺍﻟﻔﻮﴇ‪ .‬ﻓﻠﻢ ﺗﻈﻬﺮ ﰲ ﺍﻟﻌﴩﻳﻦ ﺳﻨﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺃﻳ ﹸﺔ ﺣﺎﺩﺛﺔ ﻛﺎﻧﺖ ﺣﻮﻝ ﺇﺧﻼﳍﻢ‬
‫ﺑﺎﻷﻣﻦ‪ ،‬ﺭﻏﻢ ﻛﺜﺮﺓ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﻭﺍﻧﺘﺸﺎﺭﻫﻢ ﰲ ﲨﻴﻊ ﺃﻧﺤﺎﺀ ﺍﻟﺒﻼﺩ‪ ،‬ﻓﻠﻢ ﳚﺪ ﻭﱂ ﻳﺴﺠﻞ ﻋﻠﻴﻬﻢ‬
‫ﺃﺣﺪﹲ ﻣﻦ ﺍﻟﻀﺒﺎﻁ ﺍﳌﺴﺆﻭﻟﲔ ﺣﺪﺛ ﹰﺎ‪ ،‬ﰲ ﻋﴩ ﻭﻻﻳﺎﺕ ﻭﻋﱪ ﺣﻮﺍﱄ ﺃﺭﺑﻊ ﳏﺎﻛﻢ ﺫﺍﺕ ﻋﻼﻗﺔ‪ ،‬ﺑﻞ‬
‫ﹲ‬
‫ﺿﺒﺎﻁ ﻣﻨﺼﻔﻮﻥ ﻟﺜﻼﺙ ﻭﻻﻳﺎﺕ‪» :‬ﺇﻥ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﺿﺒﺎﻁ ﻣﻌﻨﻮﻳﻮﻥ ﻟﻸﻣﻦ ﰲ ﺍﻟﺒﻼﺩ‪،‬‬ ‫ﻟﻘﺪ ﻗﺎﻝ‬
‫ﺇﳖﻢ ﻳﺴﺎﻋﺪﻭﻧﻨﺎ ﰲ ﺍﳊﻔﺎﻅ ﻋﲆ ﺍﻷﻣﻦ ﻭﺍﻟﻨﻈﺎﻡ ﳌﺎ ﳚﻌﻠﻮﻥ ﻣﻦ ﻓﻜﺮ ﻛﻞ ﻣﻦ ﻳﻘﺮﺃ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‬
‫ﺑﺎﻹﻳﲈﻥ ﺍﻟﺘﺤﻘﻴﻘﻲ ﺣﺎﺭﺳ ﹰﺎ ﻭﺭﻗﻴﺒ ﹰﺎ ﻋﻠﻴﻪ ﻓﻴﺴﻌﻮﻥ ﺑﺬﻟﻚ ﻟﻠﺤﻔﺎﻅ ﻋﲆ ﺍﻷﻣﻦ ﺍﻟﻌﺎﻡ«‪.‬‬
‫ﻭﺳﺠﻦ »ﺩﻧﻴﺰﱄ« ﻣﺜﺎﻝ ﻭﺍﺿﺢ ﻭﻧﻤﻮﺫﺝ ﺟﻴﺪ ﳍﺬﺍ ﺍﻟﻜﻼﻡ‪ ،‬ﻓﲈ ﺇﻥ ﺩﺧﻞ ﻃﻼﺏ ﺍﻟﻨﻮﺭ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺘﻲ ﺳﺠﲔ ﻭﺗﺤ ﹼﻠﻮﺍ ﺑﺎﻟﻄﺎﻋﺔ‬
‫ﻭﺭﺳﺎﻟﺔ »ﺍﻟﺜﻤﺮﺓ« ﺍﻟﺘﻲ ﻛﹸﺘﺒﺖ ﻟﻠﻤﺴﺠﻮﻧﲔ ﺣﺘﻰ ﺗﺎﺏ ﹸ‬
‫ﻭﺍﻟﺼﻼﺡ‪ ،‬ﻭﺫﻟﻚ ﰲ ﻏﻀﻮﻥ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﺃﻭ ﺗﺰﻳﺪ‪ .‬ﺣﺘﻰ ﺇﻥ ﻗﺎﺗ ﹰ‬
‫ﻼ ﻷﻛﺜﺮ ﻣﻦ ﺛﻼﺛﺔ ﺃﺷﺨﺎﺹ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٦٨‬‬
‫ﻛﺎﻥ ﻳﺘﺤﺎﺷﻰ ﺃﻥ ﻳﻘﺘﻞ )ﺑﻘﺔ ﹺ‬
‫ﺍﻟﻔﺮﺍﺵ(‪ .‬ﻓﻠﻢ ﻳﻌﺪ ﻋﻀﻮ ﹰﺍ ﻻ ﻳﴬ‪ ،‬ﺑﻞ ﺃﺻﺒﺢ ﻧﺎﻓﻌ ﹰﺎ ﺭﺣﻴﻤ ﹰﺎ ﺑﺎﻟﺒﻼﺩ‬
‫ﻭﺍﻟﻌﺒﺎﺩ‪.‬‬
‫ﺻﺮﺡ‬
‫ﺑﺤﲑﺓ ﻭﺇﻋﺠﺎﺏ‪ ،‬ﺣﺘﻰ ﹼ‬
‫ﻓﻜﺎﻥ ﺍﳌﻮﻇﻔﻮﻥ ﺍﳌﺴﺆﻭﻟﻮﻥ ﻳﻨﻈﺮﻭﻥ ﺇﱃ ﻫﺬﺍ ﺍﻟﻮﺿﻊ ﹶ‬
‫ﺑﻌﺾ ﺍﻟﺸﺒﺎﺏ ﻗﺒﻞ ﺃﻥ ﻳﺴﺘﻠﻤﻮﺍ ﻗﺮﺍﺭ ﺍﳌﺤﻜﻤﺔ‪» :‬ﺇﺫﺍ ﻟﺒﺚ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﰲ ﺍﻟﺴﺠﻦ ﻓﺴﻨﺤﻜﹸﻢ ﻋﲆ‬
‫ﺃﻧﻔﺴﻨﺎ ﻭﻧﺪﻳﻨﹸﻬﺎ ﹼ‬
‫ﻟﻨﻈﻞ ﻣﻌﻬﻢ ﻭﻧﺘﺘﻠﻤﺬ ﻋﻠﻴﻬﻢ ﻭﻧﺼﻠﺢ ﺃﻧﻔﺴﻨﺎ ﺑﺈﺭﺷﺎﺩﺍﲥﻢ ﻟﻨﻜﻮﻥ ﺃﻣﺜﺎﳍﻢ«‪ .‬ﻓﺎﻟﺬﻳﻦ‬
‫ﻳﺘﻬﻤﻮﻥ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻳﻦ ﳍﻢ ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﻭﺍﳋﺼﺎﻝ ﺑﺈﺧﻼﻝ ﺍﻷﻣﻦ ﻻ ﳏﺎﻟﺔ ﻗﺪ ﺍﻧﺨﺪﻋﻮﺍ‬
‫ﺑﺸﻜﻞ ﻣﻔﺠﻊ‪ ،‬ﺃﻭ ﹸﺧﺪﻋﻮﺍ‪ ،‬ﺃﻭ ﺃﳖﻢ ﻳﺴﺘﻐﻔﻠﻮﻥ ﺃﺭﻛﺎﻥ ﺍﳊﻜﻮﻣﺔ ﰲ ﺳﺒﻴﻞ ﺍﻟﻔﻮﴇ ﻭﺍﻹﺭﻫﺎﺏ‬
‫‪-‬ﻣﻦ ﺣﻴﺚ ﻳﻌﻠﻤﻮﻥ ﺃﻭ ﻻ ﻳﻌﻠﻤﻮﻥ‪ -‬ﻟﺬﺍ ﻳﺴ ﹶﻌﻮﻥ ﻹﺑﺎﺩﺗﻨﺎ ﻭﺇﻗﺤﺎﻣﻨﺎ ﰲ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﻓﻨﺤﻦ ﻧﻘﻮﻝ ﳍﺆﻻﺀ‪:‬‬
‫ﻭﺍﻟﻘﺒﺮ ﻻ ﹸﻳﻐﻠﻖ ﺑﺎﺑﻪ‪ ،‬ﻭﻗﻮﺍﻓﻞ ﺍﻟﺒﴩﻳﺔ ﰲ ﺩﺍﺭ ﺿﻴﺎﻓﺔ ﺍﻟﺪﻧﻴﺎ ﺗﻐﻴﺐ‬
‫ﹸ‬ ‫ﺍﻟﻤﻮﺕ ﻻ ﹸﻳﻘﺘﻞ‬
‫ﹸ‬ ‫»ﻣﺎﺩﺍﻡ‬
‫ﻭﺳﺘﺮﻭﻥ‬
‫ﹶ‬ ‫ﻭﺗﺘﻮﺍﺭ￯ ﻓﻴﲈ ﻭﺭﺍﺀ ﺍﻟﱰﺍﺏ ﺑﴪﻋﺔ ﻣﺬﻫﻠﺔ‪ ..‬ﻓﻼ ﻣﻨﺎﺹ ﺃﻧﻨﺎ ﺳﻨﻔﱰﻕ ﰲ ﺃﻗﺮﺏ ﻭﻗﺖ‪،‬‬
‫ﺍﻟﻤﻮﺕ ﺍﻟﺬﻱ ﻫﻮ ﺭﺧﺼﺔ ﻣﻦ ﺍﳊﻴﺎﺓ ﻋﻨﺪ ﺃﻫﻞ‬
‫ﹶ‬ ‫ﺟﺰﺍﺀ ﻇﻠﻤﻜﻢ ﺟﺰﺍ ﹰﺀ ﺭﻫﻴﺒ ﹰﺎ‪ ،‬ﻭﰲ ﺍﻷﻗﻞ ﺳﺘﺬﻭﻗﻮﻥ‬
‫ﺍﻹﻳﲈﻥ ﺍﳌﻈﻠﻮﻣﲔ‪ ،‬ﺳﺘﺬﻭﻗﻮﻧﻪ ﺇﻋﺪﺍﻣ ﹰﺎ ﺃﺑﺪﻳ ﹰﺎ ﻟﻜﻢ‪ ،‬ﻓﺎﻷﺫﻭﺍﻕ ﺍﻟﻔﺎﻧﻴﺔ ﺍﻟﺘﻲ ﺗﻜﺴﺒﻮﳖﺎ ﺑﺘﻮﳘﻜﻢ‬
‫ﺍﳋﻠﻮﺩ ﰲ ﺍﻟﺪﻧﻴﺎ ﺳﺘﻨﻘﻠﺐ ﺇﱃ ﺁﻻ ﹴﻡ ﺑﺎﻗﻴﺔ ﻣﺆﳌﺔ ﺩﺍﺋﻤﺔ‪..‬‬
‫ﱠ‬
‫ﺇﻥ ﺣﻘﻴﻘﺔ ﺍﻹﺳﻼﻡ ﺍﻟﺘﻲ ﻇﻔﺮﺕ ﲠﺎ ﻫﺬﻩ ﺍﻷﻣﺔ ﺍﳌﺘﺪﻳﻨﺔ ﻭﺣﺎﻓﻈﺖ ﻋﻠﻴﻬﺎ ﺑﺪﻣﺎﺀ ﻣﺌﺎﺕ‬
‫ﺍﳌﻼﻳﲔ ﻣﻦ ﺷﻬﺪﺍﺋﻬﺎ ﺍﻟﺬﻳﻦ ﻫﻢ ﺑﻤﺮﺗﺒﺔ ﺍﻷﻭﻟﻴﺎﺀ ﻭﺳﻴﻮﻑ ﺃﺑﻄﺎﳍﺎ ﺍﳌﺠﺎﻫﺪﻳﻦ ﻳﻄﻠﻖ ﻋﻠﻴﻬﺎ ﺍﻟﻴﻮﻡ‬
‫‪-‬ﻣﻊ ﺍﻷﺳﻒ‪ -‬ﺃﻋﺪﺍﺅﻧﺎ ﺍﳌﻨﺎﻓﻘﻮﻥ ﺍﳌﺘﺴﱰﻭﻥ ﺍﺳﻢ »ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺼﻮﻓﻴﺔ« ﺃﺣﻴﺎﻧ ﹰﺎ‪ ،‬ﻭﻳﻈﻬﺮﻭﻥ ﺍﻟﻄﺮﻳﻘﺔ‬
‫ﻟﻴﻤﻮﻫﻮﺍ ﻋﲆ‬
‫ﺍﻟﺸﻤﺲ ﻧﻔﺴﻬﺎ ﹼ‬
‫ﹸ‬ ‫ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺷﻌﺎﻉ ﻭﺍﺣﺪ ﻣﻦ ﺃﺷﻌﺔ ﺗﻠﻚ ﺍﻟﺸﻤﺲ ﺍﳌﻨﲑﺓ ﺃﳖﺎ‬
‫ﺑﻌﺾ ﺍﳌﻮﻇﻔﲔ ﺍﻟﺴﻄﺤﻴﲔ‪ .‬ﻣﻄﻠﻘﲔ ﻋﲆ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻳﻦ ﻳﺴﻌﻮﻥ ﺑﺠﺪ ﻭﻧﺸﺎﻁ ﻹﺑﺮﺍﺯ ﺣﻘﻴﻘﺔ‬
‫ﺍﻟﻘﺮﺁﻥ ﻭﺣﻘﺎﺋﻖ ﺍﻹﻳﲈﻥ ﺍﺳﻢ »ﺃﻫﻞ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺼﻮﻓﻴﺔ« ﺃﻭ »ﲨﻌﻴﺔ ﺳﻴﺎﺳﻴﺔ« ﻭﻻ ﻳﺒﻐﻮﻥ ﻣﻦ ﻭﺭﺍﺋﻬﺎ‬
‫ﹼﺇﻻ ﺍﻟﺘﺸﻮﻳﻪ ﻭﺍﻟﺘﺤﺮﻳﺾ ﻋﻠﻴﻨﺎ‪ .‬ﻓﻨﺤﻦ ﻧﻘﻮﻝ ﳍﺆﻻﺀ ﻭﻟﻜﻞ ﻣﻦ ﻳﺼﻐﻲ ﺇﻟﻴﻬﻢ ﹶﻗﻮﻟﺘﻨﺎ ﺍﻟﺘﻲ ﻗﻠﻨﺎﻫﺎ ﺃﻣﺎﻡ‬
‫ﳏﻜﻤﺔ ﺩﻧﻴﺰﱄ ﺍﻟﻌﺎﺩﻟﺔ‪:‬‬
‫»ﺇﻥ ﺍﻟﺤﻘﻴﻘ ﹶﺔ ﺍﳌﻘﺪﺳﺔ ﺍﻟﺘﻲ ﺍﻓﺘﺪﲥﺎ ﻣﻼﻳﻴ ﹸﻦ ﺍﻟﺮﺅﻭﺱ ﻓﺪﺍ ﹲﺀ ﳍﺎ ﺭﺃﺳﻨﺎ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻓﻠﻮ ﺃﺷﻌﻠﺘﻢ‬
‫‪٣٦٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺍﻟﺪﻧﻴﺎ ﻋﲆ ﺭﺅﻭﺳﻨﺎ ﻧﺎﺭ ﹰﺍ ﻓﻠﻦ ﺗﺮﺿﺦ ﺗﻠﻚ ﺍﻟﺮﺅﻭﺱ ﺍﻟﺘﻲ ﺍﻓﺘﺪﺕ ﺍﻟﺤﻘﻴﻘ ﹶﺔ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻟﻦ ﺗﺴﻠﻢ‬
‫ﺍﻟﻘﻴﺎﺩﺓ ﻟﻠﺰﻧﺪﻗﺔ ﻭﻟﻦ ﺗﺘﺨ ﹼﻠﻰ ﻋﻦ ﻣﻬﻤﺘﻬﺎ ﺍﳌﻘﺪﺳﺔ ﺑﺈﺫﻥ ﺍﷲ«‪.‬‬
‫ﺍﻟﻴﺄﺱ ﻭﺍﻷﻋﺒﺎ ﹶﺀ‬ ‫ﻭﻫﻜﺬﺍ ﻓﻼ ﺃﺳﺘﺒﺪﻝ ﹴ‬
‫ﺑﺴﻨﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺷﻴﺨﻮﺧﺘﻲ ﺍﻟﺘﻲ ﺃﻧﺸﺄﺕ ﺣﻮﺍﺩ ﹸﺛﻬﺎ‬
‫ﹶ‬
‫ﹸ‬
‫ﺍﻟﺴﻠﻮﺍﻥ ﺍﻟﻨـﺰﻳﻪ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺍﻹﻳﲈﻥ ﻭﺍﻟﻘﺮﺁﻥ‪ ،‬ﻣﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﻣﻌﺎﻧﺎﺓ ﻭﺿﻴﻖ‪،‬‬ ‫ﺍﻟﺜﻘﻴﻠﺔ ﻭﺍﻟﺘﻲ ﺃﺳﻌﻔﻬﺎ‬
‫ﻋﺸﺮ ﺳﻨﻮﺍﺕ ﲠﻴﺠﺔ ﺳﺎﺭﺓ ﻣﻦ ﺣﻴﺎﺓ ﺷﺒﺎﰊ‪ .‬ﻭﺑﺎﻷﺧﺺ ﺇﺫﺍ ﻛﺎﻥ ﻛﻞ ﺳﺎﻋﺔ ﻣﻦ ﺳﺎﻋﺎﺕ ﺍﻟﺘﺎﺋﺐ ﺍﳌﻘﻴﻢ‬
‫ﹶ‬
‫ﻳﻤﺮ ﺑﺎﳌﺮﻳﺾ ﻭﻫﻮ ﻣﻈﻠﻮﻡ‬
‫ﻟﻔﺮﺍﺋﻀﻪ ﰲ ﺍﻟﺴﺠﻦ ﺑﺤﻜﻢ ﻋﴩ ﺳﺎﻋﺎﺕ ﻟﻪ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺃﻥ ﻛﹸﻞ ﻳﻮﻡ ﹼ‬
‫ﳚﻌﻞ ﺻﺎﺣ ﹶﺒﻪ ﻳﻔﻮﺯ ﺑﺜﻮﺍﺏ ﻋﴩﺓ ﺃﻳﺎﻡ ﺧﺎﻟﺪﺓ‪ ،‬ﻓﻜﻢ ﻳﻜﻮﻥ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻣﺒﻌﺚ ﺷﻜﺮ ﻭﺍﻣﺘﻨﺎﻥ ﷲ‬
‫ﺩﻭﺭﻩ ﻭﻫﻮ ﻋﲆ ﺷﻔﲑ ﺍﻟﻘﱪ‪.‬‬
‫ﳌﺜﲇ ﺍﻟﺬﻱ ﻳﱰﻗﺐ ﹶ‬
‫ﻧﻌﻢ‪ ،‬ﻓﻬﺬﺍ ﻫﻮ ﺍﻟﺬﻱ ﻓﻬﻤﺘﹸﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﺘﻨﺒﻴﻪ ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺷﻜﺮ ﹰﺍ ﷲ ﺑﻼ ﳖﺎﻳﺔ‪ ..‬ﻭﻓﺮﺣﺖ‬
‫ﺑﺸﻴﺨﻮﺧﺘﻲ ﻭﺭﺿﻴﺖ ﺑﺎﻟﺴﺠﻦ‪ .‬ﺣﻴﺚ ﺇﻥ ﺍﻟﻌﻤﺮ ﻻ ﻳﺘﻮﻗﻒ ﺑﻞ ﻳﻤﴤ ﻣﺴﺮﻋ ﹰﺎ‪ ،‬ﻓﺈﻥ ﻣﴣ ﺑﺎﻟﻠﺬﺓ‬
‫ﻷﻥ ﹶ‬
‫ﺯﻭﺍﻝ ﺍﻟﻠﺬﺓ ﻳﻮﺭﺙ ﺍﻷﱂ‪ ،‬ﻭﺇﻥ ﻣﴣ ﻣﺸﺒﻌ ﹰﺎ ﺑﺎﻟﻐﻔﻠﺔ‬ ‫ﻭﺍﻟﻔﺮﺡ ﻓﺈﻧﻪ ﻳﻮﺭﺙ ﺍﳊﺰﻥ ﻭﺍﻷﺳﻰ؛ ﱠ‬
‫ﺧﺎﻭﻳ ﹰﺎ ﻣﻦ ﺍﻟﺸﻜﺮ ﻓﺈﻧﻪ ﻳﱰﻙ ﺑﻌﺾ ﺁﺛﺎﺭ ﺍﻵﺛﺎﻡ ﻭﻳﻔﻨﻰ ﻫﻮ ﻭﻳﻤﴤ‪ .‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻣﴣ ﺍﻟﻌﻤﺮ ﺑﺎﻟﻌﻨﺎﺀ‬
‫ﻭﺍﻟﺴﺠﻦ‪ ،‬ﻓﻠﻜﻮﻥ ﹸ‬
‫ﺯﻭﺍﻝ ﺍﻷﱂ ﻳﻮﺭﺙ ﻟﺬ ﹰﺓ ﻣﻌﻨﻮﻳﺔ‪ ،‬ﻭﺃﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﻌﻤﺮ ﻳﻌﺪﹼ ﻧﻮﻋ ﹰﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ؛ ﻟﺬﺍ‬
‫ﻳﻈﻞ ﺑﺎﻗﻴ ﹰﺎ ﻣﻦ ﺟﻬﺔ‪ ،‬ﻓﻴﺠﻌﻞ ﺻﺎﺣ ﹶﺒﻪ ﻳﻔﻮﺯ ﺑﻌﻤﺮ ﺧﺎﻟﺪ ﺑﺜﻤﺮﺍﺕ ﺧﺎﻟﺪﺓ ﺧ ﹼﻴﺮﺓ‪ ،‬ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮ￯‬
‫ﻳﻜﻮﻥ ﻛ ﹼﻔﺎﺭﺓ ﻟﻠﺬﻧﻮﺏ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺗﺰﻛﻴﺔ ﻟﻸﺧﻄﺎﺀ ﺍﻟﺘﻲ ﺳﺒﺒﺖ ﺍﻟﺴﺠﻦ‪ .‬ﻓﻤﻦ ﺯﺍﻭﻳﺔ ﺍﻟﻨﻈﺮ ﻫﺬﻩ ﻋﲆ‬
‫ﺍﳌﺴﺠﻮﻧﲔ ﺍﻟﺬﻳﻦ ﻳﺆﺩﻭﻥ ﺍﻟﻔﺮﺍﺋﺾ ﺃﻥ ﻳﺸﻜﺮﻭﺍ ﺍﷲ ﺗﻌﺎﱃ ﺿﻤﻦ ﺍﻟﺼﱪ‪.‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺴﺎﺩﺱ ﻋﴩ‬
‫ﺃﻛﻤﻠﺖ ﺳﻨﺔ ﳏﻜﻮﻣﻴﺘﻲ ﰲ ﺳﺠﻦ »ﺃﺳﻜﻲ‬
‫ﹸ‬ ‫ﻋﻨﺪﻣﺎ ﺳﺎﻗﻮﲏ ﻣﻨﻔﻴ ﹰﺎ ﺇﱃ »ﻗﺴﻄﻤﻮﲏ«)‪ (١‬ﺑﻌﺪ ﺃﻥ‬
‫ﺷﻬﺮ« ﻭﺃﻧﺎ ﺍﻟﺸﻴﺦ ﺍﳍﺮﻡ‪ ،‬ﻣﻜﺜﺖ ﻣﻮﻗﻮﻓ ﹰﺎ ﻫﻨﺎﻙ ﰲ ﻣﺮﻛﺰ ﺍﻟﴩﻃﺔ ﺣﻮﺍﱄ ﺛﻼﺛﺔ ﺃﺷﻬﺮ‪ .‬ﻭﻻ ﳜﻔﻰ‬
‫ﻋﻠﻴﻜﻢ ﻣﺪ￯ ﺍﻷﺫ￯ ﺍﻟﺬﻱ ﻳﻠﺤﻖ ﺑﻤﺜﲇ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﺎﻛﻦ‪ ،‬ﻭﻗﺪ ﺍﻧﻌﺰﻝ ﻋﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻻ‬
‫ﻳﺘﺤﻤﻞ ﺍﻟﺒﻘﺎ ﹶﺀ ﺣﺘﻰ ﻣﻊ ﺃﺻﺪﻗﺎﺋﻪ ﺍﻷﻭﻓﻴﺎﺀ‪ ،‬ﻭﻻ ﻳﻄﻴﻖ ﺃﻥ ﻳﺒﺪﹼ ﻝ ﺯ ﹼﻳﻪ ﺍﻟﺬﻱ ﺍﻋﺘﺎﺩ ﻋﻠﻴﻪ‪ (٢).‬ﻓﺒﻴﻨﲈ ﻛﺎﻥ‬
‫ﱠ‬
‫ﺍﻟﻴﺄﺱ ﳛﻴﻂ ﰊ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﺇﺫﺍ ﺑﺎﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺗﻐﻴﺚ ﺷﻴﺨﻮﺧﺘﻲ‪ ،‬ﺇﺫ ﺃﺻﺒﺢ ﺃﻓﺮﺍ ﹸﺩ ﺍﻟﴩﻃﺔ‬

‫)‪ (١‬ﻣﺪﻳﻨﺔ ﺗﻘﻊ ﰲ ﺷﲈﱄ ﺗﺮﻛﻴﺎ‪ ،‬ﻧﻔﻲ ﺇﻟﻴﻬﺎ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﺳﻨﺔ ‪ ١٩٣٦‬ﻭﻇﻞ ﻓﻴﻬﺎ ﲢﺖ ﺍﻹﻗﺎﻣﺔ ﺍﻹﺟﺒﺎﺭﻳﺔ ﰲ ﻏﺮﻓﺔ ﻣﻘﺎﺑﻞ ﳐﻔﺮ‬
‫ﺍﻟﴩﻃﺔ ﺇﱃ ﺃﻥ ﺳﻴﻖ ﻣﻨﻬﺎ )ﺳﻨﺔ ‪ (١٩٤٣‬ﻣﻮﻗﻮﻓ ﹰﺎ ﳌﺤﺎﻛﻤﺘﻪ ﰲ ﳏﻜﻤﺔ ﺍﳉﺰﺍﺀ ﺍﻟﻜﱪ￯ ﰲ »ﺩﻧﻴﺰﱄ«‪.‬‬
‫)‪ (٢‬ﺣﻴﺚ ﹸﺃﻛﺮﻩ ﺍﻟﻨﺎﺱ ﻋﲆ ﻟﺒﺲ ﺍﻟﻘﺒﻌﺔ ﻭﺍﻟﺰﻱ ﺍﻷﻭﺭﻭﰊ ﺑﻌﺪ ﺻﺪﻭﺭ )ﻗﺎﻧﻮﻥ ﺍﻟﻘﻴﺎﻓﺔ ‪.(١٩٢٥‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٧٠‬‬
‫ﺍﳌﺴﺆﻭﻟﻮﻥ ﰲ ﺫﻟﻚ ﺍﳌﺨﻔﺮ ﺑﻤﺜﺎﺑﺔ ﺃﺻﺪﻗﺎﺀ ﺃﻭﻓﻴﺎﺀ‪ ،‬ﺣﺘﻰ ﻛﺎﻧﻮﺍ ﳜﺮﺟﻮﻧﻨﻲ ﻣﺘﻰ ﺷﺌﺖ ﻟﻼﺳﺘﺠﲈﻡ‬
‫ﻭﺍﻟﺘﺠﻮﺍﻝ ﰲ ﺳﻴﺎﺣﺔ ﺣﻮﻝ ﺍﳌﺪﻳﻨﺔ ﻭﻗﺎﻣﻮﺍ ﺑﺨﺪﻣﺘﻲ ﻛﺄﻱ ﺧﺎﺩﻡ ﺧﺎﺹ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺃﳖﻢ ﱂ ﻳﴫﻭﺍ‬
‫ﻋﻠﻲ ﺑﻠﺒﺲ ﺍﻟﻘﺒﻌﺔ ﻣﻄﻠﻘ ﹰﺎ‪.‬‬
‫ﹼ‬
‫ﻭﺑﺪﺃﺕ ﺑﺘﺄﻟﻴﻒ‬
‫ﹸ‬ ‫ﺛﻢ ﺩﺧﻠﺖ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﻮﺭﻳﺔ ﺍﻟﺘﻲ ﻛﺎﻧﺖ ﻣﻘﺎﺑﻞ ﺫﻟﻚ ﺍﳌﺨﻔﺮ ﰲ »ﻗﺴﻄﻤﻮﲏ«‬
‫ﹺ‬
‫ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭ ﹶﺑﺪﺃ ﻛﻞ ﻣﻦ »ﻓﻴﴤ ﻭﺃﻣﲔ ﻭﺣﻠﻤﻲ ﻭﺻﺎﺩﻕ ﻭﻧﻈﻴﻒ ﻭﺻﻼﺡ ﺍﻟﺪﻳﻦ« ﻭﺃﻣﺜﺎﳍﻢ ﻣﻦ‬
‫ﺃﺑﻄﺎﻝ ﺍﻟﻨﻮﺭ ﻳﺪﺍﻭﻣﻮﻥ ﰲ ﺗﻠﻚ ﺍﳌﺪﺭﺳﺔ ﻷﺟﻞ ﻧﴩ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺗﻜﺜﲑﻫﺎ‪ ،‬ﻭﺃﺑﺪﻭﺍ ﰲ ﻣﺬﺍﻛﺮﺍﲥﻢ‬
‫ﺍﻟﻌﻠﻤﻴﺔ ﺍﻟﻘ ﹼﻴﻤﺔ ﺍﻟﺘﻲ ﺃﻣﻀﻮﻫﺎ ﻫﻨﺎﻙ ﺟﺪﺍﺭ ﹰﺓ ﺗﻔﻮﻕ ﻣﺎ ﻛﻨﺖ ﻗﻀﻴﺘﹸﻬﺎ ﺃﻳﺎﻡ ﺷﺒﺎﰊ ﻣﻊ ﻃﻼﰊ ﺍﻟﺴﺎﺑﻘﲔ‪.‬‬
‫ﻳﺤﺮﺿﻮﻥ ﻋﻠﻴﻨﺎ ﺑﻌﻀ ﹰﺎ ﻣﻦ ﺍﳌﺴﺆﻭﻟﲔ ﻭﺑﻌﻀ ﹰﺎ ﳑﻦ ﻳﻌﺘﺪﹼ ﻭﻥ‬
‫ﺛﻢ ﺑﺪﺃ ﺃﻋﺪﺍﺅﻧﺎ ﺍﳌﺘﺴﱰﻭﻥ ﹼ‬
‫ﺑﺄﻧﻔﺴﻬﻢ ﻭﺍﳌﻐﺮﻭﺭﻳﻦ ﻣﻦ ﺍﻟﻌﻠﲈﺀ ﻭﻣﺸﺎﻳﺦ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﻓﺄﺻﺒﺤﻮﺍ ﺍﻟﻮﺳﻴﻠﺔ ﰲ ﲨﻌﻨﺎ ﰲ ﺗﻠﻚ ﺍﳌﺪﺭﺳﺔ‬
‫ﺍﻟﻴﻮﺳﻔﻴﺔ »ﺳﺠﻦ ﺩﻧﻴﺰﱄ« ﻣﻊ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﺍﻟﻘﺎﺩﻣﲔ ﻣﻦ ﻋﺪﺓ ﻭﻻﻳﺎﺕ‪.‬‬
‫ﻫﺬﺍ ﻭﺇﻥ ﺗﻔﺎﺻﻴﻞ ﻫﺬﺍ ﺍﻟﺮﺟﺎﺀ ﺍﻟﺴﺎﺩﺱ ﻋﴩ ﻫﻲ ﰲ ﺗﻠﻚ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺘﻲ ﺃﺭﺳﻠﺘﹸﻬﺎ ﺳﺮ ﹰﺍ‬
‫ﺿﻤﺖ ﰲ ﻛﺘﺎﺏ »ﻣﻠﺤﻖ ﻗﺴﻄﻤﻮﲏ« ﻭﰲ ﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﻘﺘﻀﺒﺔ ﺍﻟﴪﻳﺔ ﺍﻟﺘﻲ‬ ‫ﻣﻦ »ﻗﺴﻄﻤﻮﲏ« ﻭﺍﻟﺘﻲ ﹼ‬
‫ﻛﻨﺖ ﻗﺪ ﺃﺭﺳﻠﺘﻬﺎ ﺇﱃ ﺇﺧﻮﺍﲏ ﻣﻦ ﺳﺠﻦ ﺩﻧﻴﺰﱄ‪ .‬ﻭﻳﺮﺩ ﺗﻔﺎﺻﻴﻠﻬﺎ ﺃﻳﻀ ﹰﺎ ﰲ »ﺍﻟﺪﻓﺎﻉ« ﺍﳌﺮﻓﻮﻉ ﺃﻣﺎﻡ‬
‫ﳏﻜﻤﺔ ﺩﻧﻴﺰﱄ‪.‬‬
‫ﻓﺤﻘﻴﻘﺔ ﻫﺬﺍ ﺍﻟﺮﺟﺎﺀ ﺗﻈﻬﺮ ﺑﻮﺿﻮﺡ ﰲ ﺫﻟﻚ‪ ،‬ﻧﺤﻴﻞ ﺇﱃ ﺗﻠﻚ ﺍﻟﺘﻔﺎﺻﻴﻞ ﺍﳌﺬﻛﻮﺭﺓ ﰲ‬
‫)ﺍﳌﻠﺤﻖ( ﻭ )ﺍﻟﺪﻓﺎﻉ( ﻭﻧﺸﲑ ﻫﻨﺎ ﺇﺷﺎﺭﺓ ﳐﺘﴫﺓ ﺇﻟﻴﻬﺎ‪:‬‬
‫ﺩﺟﺎﻝ‬
‫ﺧﺒﺄﺕ ﺑﻌﺾ ﺍﻟﺮﺳﺎﺋﻞ ﺍﳋﺎﺻﺔ ﻭﺍﳌﺠﻤﻮﻋﺎﺕ ﺍﳌﻬﻤﺔ ﻭﻻﺳﻴﲈ ﺍﻟﺘﻲ ﺗﺒﺤﺚ ﻋﻦ ﹼ‬
‫ﹸ‬ ‫ﻟﻘﺪ‬
‫ﺍﳌﺴﻠﻤﲔ )ﺍﻟﺴﻔﻴﺎﲏ( ﻭﻋﻦ ﻛﺮﺍﻣﺎﺕ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪ ،‬ﺧ ﹼﺒﺄﺗﹸﻬﺎ ﲢﺖ ﺃﻛﻮﺍﻡ ﻣﻦ ﺍﳊﻄﺐ ﻭﺍﻟﻔﺤﻢ‬
‫ﺭﺅﻭﺳﻬﻢ ﺍﳊﻘﻴﻘﺔ ﻭﻳﺮﺟﻌﻮﺍ‬
‫ﹸ‬ ‫ﻷﺟﻞ ﺃﻥ ﺗﻨﴩ ﺑﻌﺪ ﻭﻓﺎﰐ‪ ،‬ﺃﻭ ﺑﻌﺪ ﺃﻥ ﺗﺼﻐﻲ ﺁﺫﺍﻥ ﺍﻟﺮﺅﺳﺎﺀ ﻭﺗﻌﻲ‬
‫ﺇﱃ ﺻﻮﺍﲠﻢ‪ .‬ﻛﻨﺖ ﻣﻄﻤﺌﻦ ﺍﻟﺒﺎﻝ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻟﻜﻦ ﻣﺎ ﺇﻥ ﺩﺍﻫﻢ ﻣﻮﻇﻔﻮ ﺍﻟﺘﺤﺮﻳﺎﺕ ﻭﻣﻌﺎﻭﻥ‬
‫ﺍﳌﺪﻋﻲ ﺍﻟﻌﺎﻡ ﺍﻟﺒﻴﺖ ﻭﺃﺧﺮﺟﻮﺍ ﺗﻠﻚ ﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﻬﻤﺔ ﺍﳌﺨﺒﻮﺀﺓ ﻣﻦ ﲢﺖ ﺃﻛﻮﺍﻡ ﺍﻟﻔﺤﻢ ﻭﺍﳊﻄﺐ‪،‬‬
‫ﻓﺴﺎﻗﻮﲏ ﺇﱃ ﺳﺠﻦ »ﺍﺳﺒﺎﺭﻃﺔ« ﻭﺃﻧﺎ ﺃﻋﺎﲏ ﻣﻦ ﺍﻋﺘﻼﻝ ﺻﺤﺘﻰ ﻣﺎ ﺃﻋﺎﲏ‪ .‬ﻭﺑﻴﻨﲈ ﻛﻨﺖ ﻣﺘﺄﻟﻤ ﹰﺎ ﹶ‬
‫ﺑﺎﻟﻎ ﺍﻷﱂ‬
‫ﻭﻣﺴﺘﻐﺮﻗ ﹰﺎ ﰲ ﺍﻟﺘﻔﻜﲑ ﺣﻮﻝ ﻣﺎ ﺃﺻﺎﺏ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻣﻦ ﺃﴐﺍﺭ‪ ،‬ﺇﺫﺍ ﺑﺎﻟﻌﻨﺎﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺗﺄﰐ ﻹﻏﺎﺛﺘﻨﺎ‬
‫ﺃﻣﺲ ﺍﳊﺎﺟﺔ ﺇﱃ ﻗﺮﺍﺀﺓ ﺗﻠﻚ ﺍﻟﺮﺳﺎﺋﻞ ﺍﳌﺨﺒﻮﺀﺓ ﺍﻟﻘﻴﻤﺔ‪،‬‬ ‫ﺟﻤﻴﻌ ﹰﺎ ﺣﻴﺚ ﺑﺪﺃ ﺍﳌﺴﺆﻭﻟﻮﻥ ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﹼ‬
‫‪٣٧١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﹸ‬
‫ﺍﻟﻤﺤﺎﻓﻞ ﺍﻟﺮﺳﻤﻴﺔ ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ ﺍﳌﺪﺍﺭﺱ ﺍﻟﻨﻮﺭﻳﺔ‪،‬‬ ‫ﺑﺪﺃﻭﺍ ﺑﺪﺭﺍﺳﺘﻬﺎ ﺑﻜﻞ ﺍﻫﺘﲈﻡ ﻭﳍﻔﺔ‪ ،‬ﻓﺘﺤﻮﻟﺖ ﺗﻠﻚ‬
‫ﺇﺫ ﺍﻧﻘﻠﺐ ﺍﻟﻨﻘﺪ ﻭﺍﳉﺮﺡ ﻋﻨﺪﻫﻢ ﺇﱃ ﻧﻈﺮﺓ ﺍﻹﻋﺠﺎﺏ ﻭﺍﻟﺘﻘﺪﻳﺮ‪ .‬ﺣﺘﻰ ﺇﻧﻪ ﰲ »ﺩﻧﻴﺰﱄ« ﻗﺮﺃ ﺍﻟﻜﺜﲑﻭﻥ‬
‫ﺳﻮﺍﺀ ﻣﻦ ﺍﳌﺴﺆﻭﻟﲔ ﺃﻭ ﻏﲑﻫﻢ ‪-‬ﺩﻭﻥ ﻋﻠﻤﻨﺎ‪ -‬ﺭﺳﺎﻟ ﹶﺔ »ﺍﻵﻳﺔ ﺍﻟﻜﱪ￯« ﺍﳌﻄﺒﻮﻋﺔ ﺑﴪﻳﺔ ﺗﺎﻣﺔ ﻓﺎﺯﺩﺍﺩﻭﺍ‬
‫ﺇﻳﻤﺎﻧ ﹰﺎ ﻭﺃﺻﺒﺤﻮﺍ ﺳﺒﺒ ﹰﺎ ﳉﻌﻞ ﻣﺼﻴﺒﺘﹺﻨﺎ ﻛﺄﻥ ﱂ ﺗﻜﻦ‪.‬‬
‫ﻭﺯﺟﻮﲏ ﰲ ﺭﺩﻫﺔ ﻛﺒﲑﺓ ﺫﺍﺕ ﻋﻔﻮﻧﺔ ﻭﺭﻃﻮﺑﺔ ﺷﺪﻳﺪﺗﲔ‬ ‫ﺛﻢ ﺳﺎﻗﻮﻧﺎ ﺇﱃ ﺳﺠﻦ »ﺩﻧﻴﺰﱄ« ﹼ‬
‫ﹲ‬
‫ﺣﺰﻥ ﻭﺃﱂ ﺷﺪﻳﺪﺍﻥ ﻣﻦ ﺟﺮﺍﺀ ﺍﺑﺘﻼﺀ ﺃﺻﺪﻗﺎﺋﻲ ﺍﻷﺑﺮﻳﺎﺀ‬ ‫ﻓﻮﻕ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺑﺮﺩ ﺷﺪﻳﺪﺓ‪ ،‬ﻓﺎﻋﱰﺍﲏ‬
‫ﺑﺴﺒﺒﻲ ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﺍﳊﺰﻥ ﺍﻟﻨﺎﺑﻊ ﳑﺎ ﺃﺻﺎﺏ ﺍﻧﺘﺸﺎﺭ »ﺍﻟﻨﻮﺭ« ﻣﻦ ﻋﻄﻞ ﻭﻣﺼﺎﺩﺭﺓ ﻣﻊ ﻣﺎ ﻛﻨﺖ ﺃﻋﺎﻧﻴﻪ‬
‫ﻣﻦ ﺍﻟﺸﻴﺐ ﻭﺍﳌﺮﺽ‪ ..‬ﻛﻞ ﺫﻟﻚ ﺟﻌﻠﻨﻲ ﺃﺗﻘﻠﺐ ﻣﻀﻄﺮﺑ ﹰﺎ ﰲ ﺿﺠﺮ ﻭﺳﺄﻡ‪ ..‬ﺣﺘﻰ ﺃﻏﺎﺛﺘﻨﻲ ﺍﻟﻌﻨﺎﻳ ﹸﺔ‬
‫ﻓﺤﻮﻟﺖ ﺫﻟﻚ ﺍﻟﺴﺠ ﹶﻦ ﺍﻟﺮﻫﻴﺐ ﺇﱃ ﻣﺪﺭﺳﺔ ﻧﻮﺭﻳﺔ‪ ،‬ﻓﺤﻘ ﹰﺎ ﱠ‬
‫ﺇﻥ ﺍﻟﺴﺠﻦ ﻣﺪﺭﺳﺔ ﻳﻮﺳﻔﻴﺔ‪،‬‬ ‫ﺍﻟﺮﺑﺎﻧﻴﺔ ﹼ‬
‫ﻭﺑﺪﺃﺕ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺑﺎﻻﻧﺘﺸﺎﺭ ﻭﺍﻟﺘﻮﺳﻊ ﺣﻴﺚ ﺑﺪﺃ ﺃﺑﻄﺎﻝ »ﻣﺪﺭﺳﺔ ﺍﻟﺰﻫﺮﺍﺀ« ﺑﻜﺘﺎﺑﺔ ﺗﻠﻚ‬
‫ﺍﻟﺮﺳﺎﺋﻞ ﺑﺄﻗﻼﻣﻬﻢ ﺍﻷﳌﺎﺳﻴﺔ‪ .‬ﺣﺘﻰ ﺇﻥ ﺑﻄﻞ ﺍﻟﻨﻮﺭ)‪ (١‬ﻗﺪ ﺍﺳﺘﻨﺴﺦ ﺃﻛﺜﺮ ﻣﻦ ﻋﴩﻳﻦ ﻧﺴﺨﺔ ﻣﻦ‬
‫ﺭﺳﺎﻟﺘﻲ »ﺍﻟﺜﻤﺮﺓ« ﻭ »ﺍﻟﺪﻓﺎﻉ« ﺧﻼﻝ ﻣﺪﺓ ﱂ ﺗﺘﺠﺎﻭﺯ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ‪ ،‬ﻣﻊ ﴐﺍﻭﺓ ﺗﻠﻚ ﺍﻟﻈﺮﻭﻑ‬
‫ﺿﺮﺭﻧﺎ ﰲ ﺗﻠﻚ‬
‫ﹶ‬ ‫ﺍﳌﺤﻴﻄﺔ‪ ،‬ﻓﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻨﺴﺦ ﺳﺒﺒ ﹰﺎ ﻟﻠﻔﺘﻮﺣﺎﺕ ﰲ ﺍﻟﺴﺠﻦ ﻭﰲ ﺧﺎﺭﺟﻪ ﹼ‬
‫ﻓﺤﻮﻝ‬
‫ﻣﻨﺎﻓﻊ ﻭﺑﺪﹼ ﻝ ﺿﺠﺮﻧﺎ ﻭﺣﺰﻧﻨﺎ ﺇﱃ ﺃﻓﺮﺍﺡ‪ ،‬ﻣﺒﺪﻳ ﹰﺎ ﻣﺮﺓ ﺃﺧﺮ￯ ﺳﺮ ﹰﺍ ﻣﻦ ﺃﴎﺍﺭ ﺍﻵﻳﺔ‬
‫ﹶ‬ ‫ﺍﳌﺼﻴﺒﺔ ﺇﱃ‬
‫ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾ / . - , + * ) ( ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.(٢١٦ :‬‬

‫ﺑﻴﺎﻥ ﺷﺪﻳﺪ ﺍﻟﻠﻬﺠﺔ ﺑﻨﺎﺀ ﻋﲆ ﺍﻟﺘﻘﺮﻳﺮ ﺍﻟﺴﻄﺤﻲ ﺍﳋﺎﻃﺊ ﺍﻟﻤﻘﺪﱠ ﻡ ﻣﻦ ﻗﺒﻞ‬ ‫ﺛﻢ ﹸﻭ ﹼﺯﻉ ﺿﺪﱠ ﻧﺎ ﹲ‬
‫ﺍﻷﻭﻟﲔ« ﻭﺷ ﹼﻦ ﻭﺯﻳﺮ ﺍﻟﱰﺑﻴﺔ ﻫﺠﻮﻣ ﹰﺎ ﻋﻨﻴﻔ ﹰﺎ ﻋﻠﻴﻨﺎ‪ ،‬ﳑﺎ ﺣﺪﺍ ﺑﺎﻟﺒﻌﺾ ﺃﻥ ﻳﻄﺎﻟﺐ ﺑﺈﻋﺪﺍﻣﻨﺎ‬
‫»ﺍﳋﱪﺍﺀ ﹼ‬
‫ﺑﻞ ﻗﺪ ﺳﻌﻮﺍ ﰲ ﺍﻷﻣﺮ‪.‬‬
‫ﻭﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺍﻟﻌﺼﻴﺐ ﺑﺎﻟﺬﺍﺕ ﺟﺎﺀﺗﻨﺎ ﺍﻟﻌﻨﺎﻳ ﹸﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻓﺄﺳﻌﻔﺘﻨﺎ ﺃﻳﻀ ﹰﺎ‪ ،‬ﺇﺫ ﺑﻴﻨﺎ ﻧﻨﺘﻈﺮ‬
‫ﺍﻧﺘﻘﺎﺩﺍﺕ ﻻﺫﻋﺔ ﻋﻨﻴﻔﺔ ﻣﻦ »ﺧﱪﺍﺀ ﺃﻧﻘﺮﺓ« ﺇﺫﺍ ﺑﺘﻘﺎﺭﻳﺮﻫﻢ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻺﻋﺠﺎﺏ ﻭﺍﻟﺘﻘﺪﻳﺮ ﺑﺮﺳﺎﺋﻞ‬
‫ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺇﺫﺍ ﲠﻢ ﱂ ﳚﺪﻭﺍ ﻣﻦ ﳎﻤﻮﻉ ﲬﺴﺔ ﺻﻨﺎﺩﻳﻖ ﻣﻦ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﹼﺇﻻ ﺑﻀﻌ ﹸﺔ ﺃﺧﻄﺎﺀ ﻻ ﺗﺘﺠﺎﻭﺯ‬
‫ﻭﺿﺤﻨﺎ ﺃﻣﺎﻡ ﺍﳌﺤﻜﻤﺔ ﻭﺃﺛﺒﺘﻨﺎ ﻛﺬﻟﻚ ﺃﻥ ﻫﺬﻩ ﺍﻷﺧﻄﺎﺀ ﺍﻟﺘﻲ ﺃﻭﺭﺩﻭﻫﺎ ﻟﻴﺴﺖ ﺃﺧﻄﺎ ﹰﺀ‪،‬‬
‫ﹼ‬ ‫ﺍﻟﻌﴩﺓ‪ .‬ﻭﻗﺪ‬
‫ﺑﻞ ﺍﳊﻘﻴﻘﺔ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﳋﱪﺍﺀ ﻫﻢ ﺃﻧﻔﺴﻬﻢ ﻋﲆ ﺧﻄﺄ ﻓﻴﲈ ﻳﺪﹼ ﻋﻮﻥ‪ ،‬ﻭﺑ ﹼﻴﻨﺎ ﺃﻥ ﰲ ﺗﻘﺮﻳﺮﻫﻢ ﺍﳌﺘﻜﻮﻥ ﻣﻦ‬
‫ﲬﺲ ﺃﻭﺭﺍﻕ ﺣﻮﺍﱄ ﻋﴩﺓ ﺃﺧﻄﺎﺀ‪.‬‬
‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﺍﳊﺎﻓﻆ ﻋﲇ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٧٢‬‬
‫ﻭﺑﻴﻨﲈ ﻛﻨﺎ ﻧﻨﺘﻈﺮ ﺍﻟﺘﻬﺪﻳﺪ ﻭﺍﻷﻭﺍﻣﺮ ﺍﻟﻤﺸﺪ ﹼﺩﺓ ﻣﻦ ﺍﻟﺪﻭﺍﺋﺮ ﺍﻟﺮﺳﻤﻴﺔ ﺍﻟﺴﺒﻊ ﺍﻟﺘﻲ ﹸﺃ ﹾﺭ ﹺﺳ ﹶﻠ ﹾﺖ ﺇﻟﻴﻬﺎ‬
‫ﺭﺳﺎﻟﺘﺎ »ﺍﻟﺜﻤﺮﺓ« ﻭ »ﺍﻟﺪﻓﺎﻉ« ﻛﲈ ﹸﺃﺭﺳﻠﺖ ﺇﱃ ﺩﺍﺋﺮﺓ ﺍﻟﻌﺪﻝ ﲨﻴﻊ ﺍﻟﺮﺳﺎﺋﻞ‪ ،‬ﻭﻻﺳﻴﲈ ﺗﻠﻚ ﺍﻟﺮﺳﺎﺋﻞ‬
‫ﺍﳋﺎﺻﺔ ﺍﳌﺘﻀﻤﻨﺔ ﻟﻠﺼﻔﻌﺎﺕ ﺍﻟﺸﺪﻳﺪﺓ ﻭﺍﻟﺘﻌﺮﺽ ﻷﻫﻞ ﺍﻟﻀﻼﻟﺔ‪ ..‬ﺃﺟﻞ ﺑﻴﻨﲈ ﻛﻨﺎ ﻧﻨﺘﻈﺮ ﺍﻟﺘﻬﺪﻳﺪ‬
‫ﺍﻟﻌﻨﻴﻒ ﻣﻨﻬﻢ‪ ،‬ﺇﺫﺍ ﺑﺘﻘﺎﺭﻳﺮﻫﻢ ﺍﻟﻤﺴ ﹼﻠﻴﺔ ﻭﻫﻲ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻠﲔ ﻭﺍﻟﺮﻗﺔ ‪-‬ﺍﻟﺸﺒﻴﻬﺔ ﺑﺘﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺘﻲ‬
‫ﺑﻌﺜﻬﺎ ﺭﺋﻴﺲ ﺍﻟﻮﺯﺭﺍﺀ ﺇﻟﻴﻨﺎ‪ -‬ﻭﻛﺄﳖﻢ ﻳﺒﺪﻭﻥ ﺭﻏﺒﺘﻬﻢ ﰲ ﺍﳌﺼﺎﳊﺔ ﻣﻌﻨﺎ‪ .‬ﻓﺄﺛﺒﺖ ‪-‬ﻛﻞ ﻫﺬﺍ‪ -‬ﺇﺛﺒﺎﺗ ﹰﺎ‬
‫ﻗﺎﻃﻌ ﹰﺎ ﱠ‬
‫ﺃﻥ ﺣﻘﺎﺋﻖ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺑﻔﻀﻞ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﻭﻛﺮﺍﻣﺘﻬﺎ ﻗﺪ ﻏﻠ ﹶﺒﺘﻬﻢ ﻭﺍﻧﺘﴫﺕ ﻋﻠﻴﻬﻢ‬
‫ﺣﺘﻰ ﺟﻌ ﹶﻠﺘﻬﻢ ﻳﻘﺮﺃﻭﳖﺎ ﻭﻳﺴﱰﺷﺪﻭﻥ ﲠﺎ‪ ،‬ﻭﺣﻮﻟﺖ ﺗﻠﻚ ﺍﻟﺪﻭﺍﺋﺮ ﺍﻟﺮﺳﻤﻴﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ‬
‫ﺍﳌﺪﺍﺭﺱ ﺍﻟﻨﻮﺭﻳﺔ‪ ،‬ﻭﺃﻧﻘﺬﺕ ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺍﳊﻴﺎﺭ￯ ﻭﺍﳌﱰﺩﺩﻳﻦ ﻭﺷﺪﹼ ﺕ ﻣﻦ ﺇﻳﲈﳖﻢ‪ ،‬ﳑﺎ ﻣﻸﻧﺎ ﲠﺠﺔ‬
‫ﻭﺳﺮﻭﺭ ﹰﺍ ﻫﻮ ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﻣﺎ ﻛﻨﺎ ﻧﻌﺎﻧﻴﻪ ﻣﻦ ﺿﻴﻖ ﻭﺿﺠﺮ‪.‬‬
‫ﺍﻟﺴﻢ ﰲ ﻃﻌﺎﻣﻲ‪ ،‬ﻭﻧﻘﻞ ﺑﻄﻞ ﺍﻟﻨﻮﺭ ﺍﻟﺸﻬﻴﺪ »ﺍﳊﺎﻓﻆ ﻋﲇ« ﻋﲆ‬ ‫ﺩﺱ ﺍﻷﻋﺪﺍ ﹸﺀ ﺍﳌﺘﺴﱰﻭﻥ ﱡ‬
‫ﺛﻢ ﹼ‬
‫ﺇﺛﺮﻫﺎ ﺇﱃ ﺍﳌﺴﺘﺸﻔﻰ ﺑﺪﻻﹰ ﻋﻨﻲ‪ ،‬ﻭﻣﻦ ﺛﻢ ﺍﺭﲢﻞ ﺇﱃ ﻋﺎﱂ ﺍﻟﱪﺯﺥ ﺃﻳﻀ ﹰﺎ ﻋﻮﺿ ﹰﺎ ﻋﻨﻲ‪ ،‬ﳑﺎ ﺟﻌﻠﻨﺎ ﻧﺤﺰﻥ‬
‫ﻛﺜﻴﺮ ﹰﺍ ﻭﻧﺒﻜﻰ ﺑﻜﺎ ﹰﺀ ﺣﺎﺭ ﹰﺍ ﻋﻠﻴﻪ‪.‬‬
‫ﺻﺮﺧﺖ‬
‫ﹸ‬ ‫ﻟﻘﺪ ﻗﻠﺖ ﻳﻮﻣ ﹰﺎ ‪-‬ﻗﺒﻞ ﻧـﺰﻭﻝ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﺑﻨﺎ‪ -‬ﻭﺃﻧﺎ ﻋﲆ ﺟﺒﻞ ﻗﺴﻄﻤﻮﲏ‪ .‬ﺑﻞ‬
‫ﺍﻟﻌﺸﺐ ﺃﻣﺎﻡ ﺍﻷﺳﺪ« ﺑﻤﻌﻨﻰ‪ :‬ﻻ ﺗﻌﻄﻮﺍ ﻛﻞ‬
‫ﹶ‬ ‫ﺍﻟﻠﺤﻢ ﺃﻣﺎﻡ ﺍﳊﺼﺎﻥ ﻭﻻ‬
‫ﹶ‬ ‫ﻣﺮﺍﺭ ﹰﺍ‪ :‬ﻳﺎ ﺇﺧﻮﺍﲏ »ﻻ ﺗﻠﻘﻮﺍ‬
‫ﺭﺳﺎﻟﺔ ﺃﻳ ﹰﺎ ﻛﺎﻥ ﺣﺬﺭ ﹰﺍ ﻣﻦ ﺃﻥ ﻳﺘﻌﺮﺿﻮﺍ ﻟﻨﺎ ﺑﺴﻮﺀ‪ .‬ﻭﻛﺄﻥ ﺍﻷﺥ »ﺍﳊﺎﻓﻆ ﻋﲇ« ﻗﺪ ﺳﻤﻊ ﲠﺎﺗﻔﻪ ﺍﳌﻌﻨﻮﻱ‬
‫ﺇﻟﻲ ‪-‬ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ -‬ﻳﻘﻮﻝ‪» :‬ﻧﻌﻢ ﻳﺎ‬ ‫ﻛﻼﻣﻲ ﻫﺬﺍ )ﻭﻫﻮ ﻋﲆ ﺑﻌﺪ ﻣﺴﲑﺓ ﺳﺒﻌﺔ ﺃﻳﺎﻡ(‪ .‬ﻓﻜﺘﺐ ﹼ‬
‫ﹶ‬
‫ﺍﻟﺤﺼﺎﻥ‬ ‫ﺃﺳﺘﺎﺫﻱ‪ ..‬ﺇﳖﺎ ﻣﻦ ﺇﺣﺪ￯ ﻛﺮﺍﻣﺎﺕ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻭﺧﺼﺎﺋﺼﻬﺎ ﺃﳖﺎ ﻻ ﺗﻌﻄﻲ ﺍﻟﻠﺤﻢ‬
‫ﺍﻟﺤﺼﺎﻥ ﻭﺍﻟﻠﺤﻢ ﺍﻷﺳﺪ!« ﺣﺘﻰ ﺃﻋﻄﻰ ﺫﻟﻚ ﺍﻟﻌﺎﻟﻢﹺ‬‫ﹶ‬ ‫ﺍﻟﻌﺸﺐ‬ ‫ﻭﻻ ﺍﻟﻌﺸﺐ ﺍﻷﺳﺪﹶ ‪ ،‬ﺑﻞ ﺗﻌﻄﻰ‬
‫ﹶ‬ ‫ﹶ‬
‫ﺭﺳﺎﻟﺔ »ﺍﻹﺧﻼﺹ«‪ ،‬ﻭﺑﻌﺪ ﺳﺒﻌﺔ ﺃﻳﺎﻡ ﺗﺴ ﹼﻠﻤﻨﺎ ﺭﺳﺎﻟﺘﻪ ﻫﺬﻩ‪ ،‬ﻭﺑﺪﺃﻧﺎ ﺑﺎﻟﻌﺪﹼ ﻭﺍﳊﺴﺎﺏ ﻓﻌﻠﻤﻨﺎ ﺃﻧﻪ‬
‫ﻧﻔﺴﻬﺎ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻛﻨﺖ ﹸﺃﺭﺩﺩﻫﺎ ﻣﻦ ﻓﻮﻕ ﺟﺒﻞ »ﻗﺴﻄﻤﻮﲏ«‪.‬‬ ‫ﻗﺪ ﻛﺘﺐ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻐﺮﻳﺒﺔ ﹶ‬
‫ﻓﻮﻓﺎﺓ ﺑﻄﻞ ﻣﻌﻨﻮﻱ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺒﻄﻞ ﻣﻦ ﺃﺑﻄﺎﻝ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺍﳌﻨﺎﻓﻘﻮﻥ ﻳﺴﻌﻮﻥ ﻹﺩﺍﻧﺘﻨﺎ ﻭﺇﻧـﺰﺍﻝ‬
‫ﺍﻟﻌﻘﻮﺑﺔ ﺑﻨﺎ‪ ،‬ﻋﻼﻭﺓ ﻋﲆ ﻗﻠﻘﻲ ﺍﳌﺴﺘﻤﺮ ﻣﻦ ﺃﺧﺬﻫﻢ ﺇﻳﺎﻱ ﺑﺄﻣﺮ ﺭﺳﻤﻲ ﺇﱃ ﺍﳌﺴﺘﺸﻔﻰ ﳌﺮﴈ‬
‫ﻭﺟﻤﻴﻊ ﻫﺬﻩ ﺍﳌﻀﺎﻳﻘﺎﺕ ﲢﻴﻂ ﺑﻨﺎ‪ ،‬ﺇﺫﺍ ﺑﺎﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺗﺄﰐ‬
‫ﹸ‬ ‫ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﻟﺘﺴﻤﻴﻢ‪ ..‬ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‬
‫ﻹﻣﺪﺍﺩﻧﺎ؛ ﻓﻠﻘﺪ ﺃﺯﺍﻝ ﺍﻟﺪﻋﺎﺀ ﺍﳋﺎﻟﺺ ﺍﳌﺮﻓﻮﻉ ﻣﻦ ﻗﺒﻞ ﺇﺧﻮﺍﲏ ﺍﻟﻄﻴﺒﲔ ﺧﻄﺮ ﺍﻟﺘﺴﻤﻴﻢ‪ .‬ﻭﻫﻨﺎﻙ‬
‫‪٣٧٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺃﻣﺎﺭﺍﺕ ﻗﻮﻳﺔ ﺟﺪ ﹰﺍ ﺗﺪﻝ ﻋﲆ ﺃﻥ ﺫﻟﻚ ﺍﻟﺒﻄﻞ ﺍﻟﺸﻬﻴﺪ ﻣﻨﻬﻤﻚ ﰲ ﻗﱪﻩ ﺑﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﺃﻧﻪ ﳚﻴﺐ‬
‫ﲠﺎ ﻋﻦ ﺃﺳﺌﻠﺔ ﺍﳌﻼﺋﻜﺔ‪ .‬ﻭﺃﻥ ﺑﻄﻞ ﺩﻧﻴﺰﱄ »ﺣﺴﻦ ﻓﻴﴤ« )ﺗﻐﻤﺪﻩ ﺍﷲ ﺑﺮﲪﺘﻪ( ﻭﺃﺻﺪﻗﺎﺀﻩ ﺍﻷﻭﻓﻴﺎﺀ‬
‫ﺳﻴﺤ ﹼﻠﻮﻥ ﻣﺤ ﹼﻠﻪ ﻓﻴﻘﻮﻣﻮﻥ ﺑﻤﻬﻤﺘﻪ ﰲ ﺧﺪﻣﺔ ﺍﻟﻨﻮﺭ ﺳﺮ ﹰﺍ‪ ..‬ﻭﺃﻥ ﺃﻋﺪﺍﺀﻧﺎ ﻗﺪ ﺍﻧﻀﻤﻮﺍ ﺇﱃ ﺍﻟﺮﺃﻱ ﺍﻟﻘﺎﺋﻞ‬
‫ﺑﴬﻭﺭﺓ ﺇﺧﺮﺍﺟﻨﺎ ﻣﻦ ﺍﻟﺴﺠﻦ ﺧﻮﻓ ﹰﺎ ﻣﻦ ﺳﻌﺔ ﺍﻧﺘﺸﺎﺭ ﺍﻟﺮﺳﺎﺋﻞ ﺑﲔ ﺍﳌﺴﺎﺟﲔ ﻭﴎﻋﺔ ﺍﺳﺘﺠﺎﺑﺘﻬﻢ‬
‫ﺣﻮﻝ ﺗﻼﻣﻴﺬ ﺍﻟﻨﻮﺭ ﺗﻠﻚ ﺍﳋﻠﻮﺓ ﺍﳌﺰﻋﺠﺔ ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ ﻛﻬﻒ‬
‫ﳍﺎ ﻟﻴﺤﻮﻟﻮﺍ ﺑﻴﻨﻨﺎ ﻭﺑﲔ ﺍﻟﺴﺠﻨﺎﺀ‪ ،‬ﻭﻗﺪ ﹼ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻜﻬﻒ‪ ،‬ﺃﻭﻟﺌﻚ ﺍﻟﻔﺘﻴﺔ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺃﻭ ﻣﺎ ﻳﺸﺒﻪ ﻣﻐﺎﺭﺍﺕ ﺍﳌﻨـﺰﻭﻳﻦ ﻣﻦ ﺍﻟﺰﻫﺎﺩ‪ ،‬ﻭﺳﻌﻮﺍ‬
‫ﺑﻜﻞ ﺍﻃﻤﺌﻨﺎﻥ ﻭﺳﻜﻴﻨﺔ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﺮﺳﺎﺋﻞ ﻭﻧﴩﻫﺎ‪ ..‬ﻛﻞ ﺫﻟﻚ ﺃﺛﺒﺖ ﺃﻥ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﻛﺎﻧﺖ‬
‫ﺗﻤﺪﹼ ﻧﺎ ﻭﺗﻐﻴﺜﻨﺎ‪.‬‬
‫ﻭﻟﻘﺪ ﺧﻄﺮ ﻟﻠﻘﻠﺐ‪ :‬ﻣﺎ ﺩﺍﻡ ﺍﻹﻣﺎﻡ ﺍﻷﻋﻈﻢ »ﺃﺑﻮ ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﲈﻥ« ﻭﺃﻣﺜﺎ ﹸﻟﻪ ﻣﻦ ﺍﻷﺋﻤﺔ‬
‫ﺍﳌﺠﺘﻬﺪﻳﻦ ﻗﺪ ﺃﻭﺫﻭﺍ ﺑﺎﻟﺴﺠﻦ ﻭﲢﻤﻠﻮﺍ ﻋﺬﺍﺑﻪ‪ ،‬ﻭﺃﻥ ﺍﻹﻣﺎﻡ »ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ« ﻭﺃﻣﺜﺎ ﹶﻟﻪ ﻣﻦ ﺍﳌﺠﺎﻫﺪﻳﻦ‬
‫ﺍﻟﻌﻈﺎﻡ ﻗﺪ ﹸﻋ ﹼﺬﺑﻮﺍ ﻛﺜﻴﺮ ﹰﺍ ﻷﺟﻞ ﻣﺴﺄﻟﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ .‬ﻭﻗﺪ ﺛﺒﺖ ﺍﳉﻤﻴﻊ ﺃﻣﺎﻡ‬
‫ﺒﺪ ﺃﺣﺪﹸ ﻫﻢ ﺍﻟﻀﺠﺮ ﻭﺍﻟﺸﻜﻮ￯‪ ،‬ﻭﱂ‬ ‫ﺗﻠﻚ ﺍﳌﹺﺤﻦ ﺍﻟﻘﺎﺳﻴﺔ ﻭﻛﺎﻧﻮﺍ ﰲ ﻗﻤﺔ ﺍﻟﺼﱪ ﻭﺍﻟﺠ ﹶﻠﺪ‪ ،‬ﻓﻠﻢ ﻳ ﹺ‬
‫ﹸ‬ ‫ﹶ‬
‫ﻳﱰﺍﺟﻊ ﻋﻦ ﻣﺴﺄﻟﺘﻪ ﺍﻟﺘﻲ ﻗﺎﳍﺎ‪ .‬ﻭﻛﺬﺍ ﻋﻠﲈ ﹲﺀ ﻋﻈﺎﻡ ﻛﺜﲑﻭﻥ ﻭﺃﺋﻤﺔ ﻋﺪﻳﺪﻭﻥ ﱂ ﻳﺘﺰﻟﺰﻟﻮﺍ ﻗﻂ ﺃﻣﺎﻡ‬
‫ﺍﻵﻻﻡ ﻭﺍﻷﺫ￯ ﺍﻟﺬﻱ ﻧـﺰﻝ ﲠﻢ‪ ،‬ﺑﻞ ﺻﱪﻭﺍ ﺷﺎﻛﺮﻳﻦ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻣﻊ ﺃﻥ ﺍﻟﺒﻼﺀ ﺍﻟﺬﻱ ﻧـﺰﻝ ﲠﻢ ﻛﺎﻥ‬
‫ﻼ ﻋﲆ‬‫ﺃﺷﺪﹼ ﳑﺎ ﻫﻮ ﻧﺎﺯﻝ ﺑﻜﻢ‪ ،‬ﻓﻼﺑﺪ ﺃﻥ ﰲ ﺃﻋﻨﺎﻗﻜﻢ ﹶﺩﻳﻦ ﺍﻟﺸﻜﺮ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﺷﻜﺮ ﹰﺍ ﺟﺰﻳ ﹰ‬
‫ﻣﺎ ﺗﺘﺤﻤﻠﻮﻧﻪ ﻣﻦ ﺍﻟﻌﺬﺍﺏ ﺍﻟﻘﻠﻴﻞ ﻭﺍﳌﺸﻘﺔ ﺍﻟﻴﺴﲑﺓ ﺍﻟﻨﺎﺯﻟﺔ ﺑﻜﻢ ﰲ ﺳﺒﻴﻞ ﺣﻘﺎﺋﻖ ﻋﺪﻳﺪﺓ ﻟﻠﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﻳﻢ ﻣﻊ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ ﻭﺍﻷﺟﺮ ﺍﻟﻌﻤﻴﻢ‪.‬‬
‫ﻭﺳﺄﺑﲔ ﻫﻨﺎ ﺑﺎﺧﺘﺼﺎﺭ ﺇﺣﺪ￯ ﲡﻠﻴﺎﺕ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻣﻦ ﺧﻼﻝ ﺍﻟﻈﻠﻢ ﺍﻟﺬﻱ ﻳﻘﱰﻓﻪ ﺍﻟﺒﴩ‪:‬‬
‫ﻛﻨﺖ ﹸﺃﻛﺮﺭ ﻭﺃﻗﻮﻝ ﰲ ﺍﻟﻌﴩﻳﻦ ﻣﻦ ﻋﻤﺮﻱ‪ :‬ﺳﺄﻧـﺰﻭﻱ ﰲ ﹸﺃﺧﺮﻳﺎﺕ ﺣﻴﺎﰐ ﰲ ﻣﻐﺎﺭﺓ‪ ،‬ﻣﺒﺘﻌﺪ ﹰﺍ‬
‫ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ ﻛﲈ ﻛﺎﻥ ﻳﻨـﺰﻭﻱ ﺍﻟﺰﻫﺎﺩ ﰲ ﺍﳉﺒﺎﻝ‪ ،‬ﻭﻛﺬﻟﻚ ﻗﺮﺭﺕ ﻋﻨﺪﻣﺎ ﻛﻨﺖ ﺃﺳﻴﺮ ﹰﺍ ﰲ‬
‫ﺷﲈﻝ ﴍﻗﻲ ﺭﻭﺳﻴﺎ ﰲ ﺍﳊﺮﺏ ﺍﻟﻌﺎﳌﻴﺔ ﺍﻷﻭﱃ ﺃﻥ ﺃﻗﴤ ﺑﻘﻴﺔ ﺃﻳﺎﻡ ﻋﻤﺮﻱ ﰲ ﺍﻟﻜﻬﻮﻑ ﻭﺍﳌﻐﺎﺭﺍﺕ‬
‫ﻣﻨﺴﻼﹰ ﻋﻦ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ ﻭﺍﻟﺴﻴﺎﺳﻴﺔ‪ .‬ﻛﻔﺎﲏ ﺗﺪﺧ ﹰ‬
‫ﻼ‪ ..‬ﻓﺘﺠ ﹼﻠﺖ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﻋﺪﺍﻟ ﹸﺔ ﺍﻟﻘﺪﺭ‬
‫ﺧﲑ ﻭﺃﻓﻀﻞ ﻣﻨﻬﺎ‪،‬‬ ‫‪-‬ﺭﺣﻤ ﹰﺔ ﺑﺸﻴﺨﻮﺧﺘﻲ‪ -‬ﹼ‬
‫ﻭﺣﻮﻟﺘﺎ ﺗﻠﻚ ﺍﳌﻐﺎﺭﺍﺕ ﺍﻟﺘﻲ ﻛﻨﺖ ﺃﺗﺼﻮﺭﻫﺎ ﺇﱃ ﻣﺎ ﻫﻮ ﹲ‬
‫ﻭﺑﲈ ﻳﻔﻮﻕ ﻛﺜﻴﺮ ﹰﺍ ﺭﻏﺒﺘﻲ ﻭﻗﺮﺍﺭﻱ‪ ..‬ﹼ‬
‫ﺣﻮﻟﺘﺎﻫﺎ ﺇﱃ ﺳﺠﻮﻥ ﺍﻧـﺰﻭﺍﺀ ﻭﺍﻧﻔﺮﺍﺩ‪ ،‬ﻭﻣﻨﺤﺘﺎ ﱄ »ﻣﺪﺍﺭﺱ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٧٤‬‬
‫ﻳﻮﺳﻔﻴﺔ« ﺑﺪﻻﹰ ﻋﻦ ﺗﻠﻚ ﺍﳌﻐﺎﺭﺍﺕ ﰲ ﺍﳉﺒﺎﻝ ﻟﻠﻤﻨـﺰﻭﻳﻦ ﻭﺃﻫﻞ ﺍﻟﺮﻳﺎﺿﺔ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻟﺌﻼ ﺗﻀﻴﻊ‬
‫ﺳﺪ￯‪ ،‬ﺣﻴﺚ ﻣﻨﺤﺘﻨﺎ ﺍﻟﻔﻮﺍﺋﺪﹶ ﺍﻷﺧﺮﻭﻳﺔ ﺍﻟﻤﻮﺟﻮﺩﺓ ﰲ ﺍﳌﻐﺎﺭﺍﺕ ﺯﻳﺎﺩﺓ ﻋﲈ ﻓﻴﻬﺎ ﻣﻦ ﺃﺩﺍﺀ‬
‫ﹰ‬ ‫ﺃﻭﻗﺎﺗﹸﻨﺎ‬
‫ﻣﻬﻤﺔ ﺍﳉﻬﺎﺩ ﻷﺟﻞ ﺣﻘﺎﺋﻖ ﺍﻹﻳﲈﻥ ﻭﺍﻟﻘﺮﺁﻥ‪ .‬ﺣﺘﻰ ﻋﺰﻣﺖ ‪-‬ﺑﻌﺪ ﺍﻹﻓﺮﺍﺝ ﻋﻦ ﺇﺧﻮﺍﲏ ﻭﺗﱪﺋﺘﻬﻢ‪-‬‬
‫ﹺ‬
‫ﻭﺃﻣﺜﺎﳍﻢ ﻣﻦ ﺍﳌﺠﺎﻫﺪﻳﻦ‬ ‫ﺃﻥ ﹸﺃﻇﻬﺮ ﺷﻴﺌ ﹰﺎ ﻳﺪﻳﻨﻨﻲ ﻭﻳﺒﻘﻴﻨﻲ ﰲ ﺯﻧـﺰﺍﻧﺔ ﺍﻟﺴﺠﻦ ﻣﻊ »ﺧﴪﻭ ﻭﻓﻴﴤ«‬
‫ﺍﳌﺨﻠﺼﲔ ﺍﳌﺘﻔﺮﻏﲔ ﻟﻠﺨﺪﻣﺔ ﻷﲣﺬﻫﺎ ﹸﺣﺠ ﹰﺔ ﺗﻐﻨﻴﻨﻲ ﻋﻦ ﺍﻻﺧﺘﻼﻁ ﺑﺎﻟﻨﺎﺱ ﻭﻟﺌﻼ ﺃﺿ ﹼﻴﻊ ﺷﻴﺌ ﹰﺎ ﻣﻦ‬
‫ﻭﻗﺘﻲ ﻓﻴﲈ ﻻ ﻳﻌﻨﻲ ﻣﻦ ﺍﻷﻣﻮﺭ ﻭﺑﺎﻟﺘﺼﻨﻊ ﻭﺣﺐ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﺣﻴﺚ ﺍﻟﺒﻘﺎﺀ ﰲ ﺭﺩﻫﺎﺕ ﺍﻟﺴﺠﻦ ﺃﻓﻀﻞ‪،‬‬
‫ﹼﺇﻻ ﺃﻥ ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ ﻭﻣﺎ ﻗﺴﻢ ﺍﷲ ﻟﻨﺎ ﻣﻦ ﺭﺯﻕ ﻗﺪ ﺳﺎﻗﻨﻲ ﺇﱃ ﳏﻞ ﺍﻧـﺰﻭﺍﺀ ﺁﺧﺮ‪ .‬ﻓﺤﺴﺐ ﻣﻀﻤﻮﻥ‪:‬‬
‫)ﺍﳋﲑ ﻓﻴﲈ ﺍﺧﺘﺎﺭﻩ ﺍﷲ( ﻭﺑﴪ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪﴾ / . - , + * ) ( ﴿ :‬‬
‫)ﺍﻟﺒﻘﺮﺓ‪ .(٢١٦ :‬ﻭﺭﺣﻤ ﹰﺔ ﺑﺸﻴﺨﻮﺧﺘﻲ‪ ،‬ﻭﻷﺟﻞ ﺃﻥ ﻧﺴﻌﻰ ﺑﺸﻮﻕ ﺃﻛﺜﺮ ﰲ ﺍﳋﺪﻣﺔ ﺍﻹﻳﲈﻧﻴﺔ‪،‬‬
‫ﻫﺒﺖ ﻟﻨﺎ ﻣﻬﻤﺔﹲ‪ ،‬ﻭﺃﻭﻛﻠﺖ ﺇﻟﻴﻨﺎ ﻭﻇﻴﻔﺔ‪ ،‬ﻫﻲ ﺧﺎﺭﺝ ﺇﺭﺍﺩﺗﻨﺎ ﻭﻃﻮﻗﻨﺎ ﰲ ﻫﺬﻩ »ﺍﳌﺪﺭﺳﺔ‬
‫ﻓﻘﺪ ﹸﻭ ﹾ‬
‫ﺍﻟﻴﻮﺳﻔﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ«‪.‬‬
‫ﹺ‬
‫ﻣﻐﺎﺭﺍﺕ ﻋﻬﺪ ﺍﻟﺸﺒﺎﺏ ﺍﻟﺬﻱ ﱂ ﻳﻜﻦ ﻟﻪ ﺃﻋﺪﺍﺀ ﴍﺳﻮﻥ‪،‬‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﰲ ﲢﻮﻳﻞ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ‬
‫ﹺ‬
‫ﺇﱃ ﺭﺩﻫﺎﺕ ﺍﻟﺴﺠﻦ ﺍﳌﻨﻔﺮﺩ‪ ،‬ﺛﻼﺙ ﺣﻜﻢ ﻭﺛﻼﺙ ﻓﻮﺍﺋﺪ ﻣﻬﻤﺔ ﳋﺪﻣﺔ ﺍﻟﻨﻮﺭ‪:‬‬

‫ﺍﳊﻜﻤﺔ ﻭﺍﻟﻔﺎﺋﺪﺓ ﺍﻷﻭﱃ‬

‫ﺍﺟﺘﲈﻉ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ ﺩﻭﻥ ﺃﻥ ﻳﺘﴬﺭ ﻣﻨﻬﻢ ﺃﺣﺪ ﺇﻧﲈ ﻳﻜﻮﻥ ﰲ »ﺍﳌﺪﺭﺳﺔ‬
‫ﺍﻟﻴﻮﺳﻔﻴﺔ«‪ .‬ﺣﻴﺚ ﱠ‬
‫ﺇﻥ ﺍﻟﻠﻘﺎﺀ ﻓﻴﲈ ﺑﻴﻨﻬﻢ ﰲ ﺍﳋﺎﺭﺝ ﻗﺪ ﻳﺜﲑ ﺍﻟﺸﺒﻬﺔ ﻭﳛﺘﺎﺝ ﺇﱃ ﻣﺼﺎﺭﻳﻒ‪ ،‬ﺇﺫ ﻛﺎﻥ‬
‫ﺑﻌﻀﻬﻢ ﻳﻨﻔﻖ ﺣﻮﺍﱄ ﲬﺴﲔ ﻟﲑﺓ ﻷﺟﻞ ﻟﻘﺎﺋﻲ ﻣﺪﺓ ﻻ ﺗﺰﻳﺪ ﻋﻦ ﻋﴩﻳﻦ ﺩﻗﻴﻘﺔ‪ ،‬ﺃﻭ ﻛﺎﻥ ﻳﺮﺟﻊ ﺩﻭﻥ‬
‫ﺃﻥ ﻳﺘﻤﻜﻦ ﻣﻦ ﻣﻘﺎﺑﻠﺘﻲ‪ .‬ﻟﺬﺍ ﻓﺄﻧﺎ ﺃﲢﻤﻞ ﺿﻴﻖ ﺍﻟﺴﺠﻦ ﺑﻞ ﺃﺗﻘﺒﻠﻪ ﻣﺴﺮﻭﺭ ﹰﺍ ﻷﺟﻞ ﺍﻟﻠﻘﺎﺀ ﻋﻦ ﻗﺮﺏ‬
‫ﻣﻊ ﺑﻌﺾ ﺇﺧﻮﰐ ﺍﻷﻭﻓﻴﺎﺀ‪ ،‬ﻓﺎﻟﺴﺠﻦ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻨﺎ ﺇﺫﻥ ﻧﻌﻤﺔ ﻭﺭﲪﺔ‪.‬‬

‫ﺍﳊﻜﻤﺔ ﻭﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻧﻴﺔ‬

‫ﺇﻧﻪ ﻻﺑﺪﹼ ﻣﻦ ﺍﻹﻋﻼﻥ ﻭﺍﻟﺘﺒﻠﻴﻎ ﰲ ﻛﻞ ﺟﻬﺔ ﰲ ﻭﻗﺘﻨﺎ ﻫﺬﺍ ﻋﻦ ﺧﺪﻣﺔ ﺍﻹﻳﲈﻥ ﺑﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪،‬‬
‫ﻭﻟﻔﺖ ﺃﻧﻈﺎﺭ ﺍﳌﺤﺘﺎﺟﲔ ﺇﻟﻴﻬﺎ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻓﺪﺧﻮﻟﻨﺎ ﺍﻟﺴﺠﻮﻥ ﻳﻠﻔﺖ ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﺍﻟﺮﺳﺎﺋﻞ‪،‬‬
‫ﻓﻴﻜﻮﻥ ﺇﺫﻥ ﺑﻤﺜﺎﺑﺔ ﺇﻋﻼﻥ ﻋﻨﻬﺎ‪ ،‬ﻓﻴﺠﺪﻫﺎ ﺃﻋﺘﻰ ﺍﳌﻌﺎﻧﺪﻳﻦ ﻭﺍﳌﺤﺘﺎﺟﲔ ﻓﺘﻜﴪ ﲠﺎ ﺷﻮﻛ ﹶﺔ ﻋﻨﺎﺩﻫﻢ‬
‫ﻭﻳﻨﻘﺬﻭﻥ ﲠﺎ ﺇﻳﲈﳖﻢ‪ ،‬ﻭﻳﻨﺠﻮﻥ ﻣﻦ ﺍﳌﻬﺎﻟﻚ‪ ،‬ﻭﺗﺘﻮﺳﻊ ﺩﺍﺋﺮﺓ ﻣﺪﺍﺭﺱ ﺍﻟﻨﻮﺭ‪.‬‬
‫‪٣٧٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﳊﻜﻤﺔ ﻭﺍﻟﻔﺎﺋﺪﺓ ﺍﻟﺜﺎﻟﺜﺔ‬

‫ﻛﻞ ﻣﻨﻬﻢ ﻋﲆ ﺃﺣﻮﺍﻝ ﺍﻵﺧﺮ‪ ،‬ﻭﻳﺘﻌﻠﻢ ﻛﻞ‬ ‫ﺇﻥ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻳﻦ ﺩﺧﻠﻮﺍ ﺍﻟﺴﺠﻦ ﻳﺘﻌﺮﻑ ﱞ‬
‫ﱠ‬
‫ﹴ‬
‫ﺑﻌﺪﺋﺬ ﺑﺎﳌﻨﺎﻓﻊ ﺍﻟﺪﻧﻴﻮﻳﺔ‬ ‫ﻣﻨﻬﻢ ﻣﻦ ﺍﻵﺧﺮ ﺍﻟﺴﺠﺎﻳﺎ ﺍﳊﻤﻴﺪﺓ ﻭﺍﻹﺧﻼﺹ ﻭﺍﻟﺘﻀﺤﻴﺔ‪ ،‬ﻓﻼ ﻳﺒﺎﻟﻮﻥ‬
‫ﰲ ﺍﳋﺪﻣﺔ ﺍﻟﻨﻮﺭﻳﺔ‪.‬‬
‫ﻧﻌﻢ ﺇﳖﻢ ﻳﻮﻓﻘﻮﻥ ﺑﺎﻟﻈﻔﺮ ﺑﺎﻹﺧﻼﺹ ﺍﻟﻜﺎﻣﻞ ﳌﺎ ﳚﺪﻭﻥ ﻭﻳﺮﻭﻥ ﻣﻦ ﺃﻣﺎﺭﺍﺕ ﻛﺜﲑﺓ ﺗﺪﻝ‬
‫ﻋﲆ ﺃﻥ ﻛﻞ ﺿﻴﻖ ﻭﻣﺸﻘﺔ ﰲ »ﺍﳌﺪﺭﺳﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ« ﳍﺎ ﻋﺸﺮ ﹸﺓ ﺃﺿﻌﺎﻓﻬﺎ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﳌﺎﺩﻳﺔ‪،‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻠﻄﻴﻔﺔ‪ ،‬ﻭﻣﻦ ﺍﳋﺪﻣﺎﺕ ﺍﻟﻮﺍﺳﻌﺔ ﺍﳋﺎﻟﺼﺔ ﻟﻺﻳﲈﻥ‪ ،‬ﺑﻞ ﻗﺪ ﺗﺼﻞ ﺇﱃ ﻣﺎﺋﺔ ﺿﻌﻒ‪،‬‬
‫ﹴ‬
‫ﻭﻋﻨﺪﺋﺬ ﻻ ﻳﺘﻨﺎﺯﻟﻮﻥ ﻟﻜﺴﺐ ﺍﳌﻨﺎﻓﻊ ﺍﳋﺎﺻﺔ ﺍﳉﺰﺋﻴﺔ‪.‬‬
‫ﻭﺑﺎﻟﻨﺴﺒﺔ ﱄ ﻓﺈﻥ ﻷﻣﺎﻛﻦ ﺍﻻﻧـﺰﻭﺍﺀ ﻭﺍﳌﻌﺘﻜﻔﺎﺕ ﻫﺬﻩ ﻟﻄﺎﻓ ﹰﺔ ﺣﺰﻳﻨﺔ ﹼﺇﻻ ﺃﳖﺎ ﻟﺬﻳﺬﺓ ﻭﻫﻲ ﻛﲈ‬
‫ﻳﺄﰐ‪:‬‬
‫ﺇﲏ ﺃﺟﺪ ﻫﻨﺎ ﻣﻦ ﺍﻷﻭﺿﺎﻉ ﻭﺍﻷﺣﻮﺍﻝ ﻣﺎ ﻛﻨﺖ ﺃﺟﺪﻩ ﰲ ﺃﻳﺎﻡ ﺷﺒﺎﰊ ﰲ ﺑﻠﺪﰐ ﻭﰲ ﻣﺪﺭﺳﺘﻲ‬
‫ﺍﻟﻘﺪﻳﻤﺔ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﻃﻌﺎﻡ ﻗﺴﻢ ﻣﻦ ﻃﻼﺏ ﺍﳌﺪﺍﺭﺱ ‪-‬ﺣﺴﺐ ﻋﺎﺩﺓ ﺍﻟﻮﻻﻳﺎﺕ ﺍﻟﴩﻗﻴﺔ‪ -‬ﻳﺄﺗﻴﻬﻢ‬
‫ﻣﻦ ﺧﺎﺭﺝ ﺍﳌﺪﺭﺳﺔ ﻭﻗﺴﻢ ﺁﺧﺮ ﻳﻄﺒﺨﻮﻧﻪ ﻓﻴﲈ ﺑﻴﻨﻬﻢ ﰲ ﺍﳌﺪﺭﺳﺔ‪ ،‬ﻓﻜﻠﲈ ﻧﻈﺮﺕ ﻫﻨﺎ ‪-‬ﻣﻊ ﺣﺎﻻﺕ‬
‫ﺃﺧﺮ￯ ﻣﺘﺸﺎﲠﺔ‪ -‬ﺗﺬﻛﺮﺕ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﺃﻳﺎﻡ ﺷﺒﺎﰊ ﻣﻦ ﺧﻼﻝ ﺣﴪﺓ ﻟﺬﻳﺬﺓ ﻓﺄﺫﻫﺐ ﺧﻴﺎ ﹰ‬
‫ﻻ ﺇﱃ ﺗﻠﻚ‬
‫ﺍﻷﻳﺎﻡ‪ ،‬ﻭﺃﻧﺴﻰ ﺣﺎﻻﺕ ﺷﻴﺨﻮﺧﺘﻲ‪.‬‬

‫ﺫﻳﻞ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﴩﻳﻦ‬

‫ﻫﻮ ﺍﳌﻜﺘﻮﺏ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﴩﻭﻥ‪ ،‬ﻧﴩ ﺿﻤﻦ »ﺍﳌﻜﺘﻮﺑﺎﺕ«‪.‬‬

‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻫﻲ ﺩﻓﺎﻉ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﺃﻣﺎﻡ ﳏﻜﻤﺔ ﺃﺳﻜﻲ ﺷﻬﺮ‪ ،‬ﻳﻨﴩ ﰲ ﳎﻤﻮﻋﺔ »ﺳﲑﺓ ﺫﺍﺗﻴﺔ«‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻓﻘﺮﺍﺕ ﳐﺘﴫﺓ ﻛﺘﺒﺘﹸﻬﺎ ﻟﺒﻌﺚ‬
‫ﺍﻟﺴﻠﻮﺍﻥ ﺇﱃ ﻗﻠﻮﺏ ﺇﺧﻮﺍﲏ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﻣﻌﻲ‪ ،‬ﺣﻴﻨﲈ ﻛﻨﺖ‬
‫ﻣﻤﻨﻮﻋ ﹰﺎ ﻋﻦ ﺍﻟﺘﻜﻠﻢ ﻭﺍﻻﺧﺘﻼﻁ ﻣﻊ ﺍﻵﺧﺮﻳﻦ ﰲ ﺳﺠﻦ‬
‫»ﺃﺳﻜﻲ ﺷﻬﺮ«‪.‬‬

‫ﳏﺎﻭﺭﺓ ﻟﻄﻴﻔﺔ‬
‫ﻣﻊ ﺳﻠﻴﲈﻥ ﺭﺷﺪﻱ)*( ﺍﻟﺬﻱ ﻫﻮ ﺭﻣﺰ ﺍﻟﻮﻓﺎﺀ ﻭﺍﻹﺧﻼﺹ‪ ،‬ﺍﳌﺘﻤﻴﺰ ﺑﻨﻘﺎﺀ ﺍﻟﴪﻳﺮﺓ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﻳﻘﱰﺏ ﺯﻣﻦ ﺗﴪﻳﺢ ﺍﻟﺬﺑﺎﺏ ﻣﻦ ﻣﻬﻤﺔ ﺍﳊﻴﺎﺓ ﻭﺫﻟﻚ ﰲ ﻣﻮﺳﻢ ﺍﳋﺮﻳﻒ‪ ،‬ﻳﺴﺘﻌﻤﻞ‬
‫ﺑﻌﺾ ﻣﻦ ﻳﻘﺼﺪ ﻧﻔﻌﻪ ﺑﺎﻟﺬﺍﺕ ﻣﺒﻴﺪ ﹰﺍ ﳌﻜﺎﻓﺤﺔ ﺍﻟﺬﺑﺎﺏ ﻟﻴﺤﻮﻟﻮﺍ ﺩﻭﻥ ﺃﻥ ﻳﻤﺴﻬﻢ ﳾﺀ ﻣﻦ‬
‫ﻓﻲ ﻛﺜﻴﺮ ﹰﺍ‪ .‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺍﻟﺬﺑﺎﺏ)‪ (١‬ﻗﺪ ﺗﻜﺎﺛﺮ ﺃﻛﺜﺮ ﻣﻦ ﻗﺒﻞ ﻋﲆ‬
‫ﻓﻤﺲ ﺫﻟﻚ ﺭﻗﺔ ﻗﻠﺒﻲ ﻭﺃ ﹼﺛﺮ ﱠ‬
‫ﺍﻹﺯﻋﺎﺝ‪ .‬ﱠ‬
‫ﺣﺒﻞ ﻟﻨﴩ ﺍﳌﻼﺑﺲ ﻷﺟﻞ ﺗﻨﺸﻴﻔﻬﺎ‬ ‫ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﺳﺘﻌﲈﻝ ﺍﳌﺒﻴﺪ ﺍﻟﻘﺎﺗﻞ‪ .‬ﻭﻛﺎﻥ ﰲ ﻏﺮﻓﺘﻲ ﰲ ﺍﻟﺴﺠﻦ ﹲ‬
‫ﻓﻜﺎﻧﺖ ﺗﻠﻚ ﺍﻟﻄﻮﻳﺮﺍﺕ ﺍﻟﺼﻐﲑﺓ ﺟﺪ ﹰﺍ ﺗﱰﺍﺻﻒ ﻋﲆ ﺫﻟﻚ ﺍﳊﺒﻞ ﻣﺴﺎ ﹰﺀ ﺗﺮﺍﺻﻔ ﹰﺎ ﺟﻤﻴ ﹰ‬
‫ﻼ ﻣﻨﺘﻈﻤ ﹰﺎ‪.‬‬
‫ﻋﻠﻲ‬
‫ﻓﻘﻠﺖ ﻟﺮﺷﺪﻱ‪ :‬ﻻ ﺗﺘﻌﺮﺽ ﳍﺬﻩ ﺍﻟﻄﻮﻳﺮﺍﺕ ﺍﻟﺼﻐﲑﺓ‪ ،‬ﺍﻧﴩ ﺍﳌﻼﺑﺲ ﰲ ﻣﻜﺎﻥ ﺁﺧﺮ‪ .‬ﻓﺮ ﹼﺩ ﹼ‬
‫ﺑﺠﺪﹼ ‪ :‬ﺇﻧﻨﺎ ﺑﺤﺎﺟﺔ ﺇﱃ ﻫﺬﺍ ﺍﳊﺒﻞ‪ ،‬ﻓﻠﺘﺠﺪ ﺍﻟﺬﺑﺎﻥ ﳍﺎ ﻣﻮﺿﻌ ﹰﺎ ﺁﺧﺮ!‬
‫ﺑﺎﺏ ﺍﻟﺒﺤﺚ ﻋﻦ‬
‫ﻭﻋﲆ ﻛﻞ ﺣﺎﻝ‪ ،‬ﻭﳌﻨﺎﺳﺒﺔ ﺍﳌﺤﺎﻭﺭﺓ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﺘﻲ ﺟﺮﺕ ﺑﻴﻨﻨﺎ ﺍﻧﻔﺘﺢ ﹸ‬
‫ﺍﻟﺬﺑﺎﺏ ﻭﺍﻟﻨﺤﻞ ﻭﻣﺎ ﺷﺎﲠﻬﲈ ﻣﻦ ﺍﳊﴩﺍﺕ ﺍﻟﻜﺜﲑﺓ‪ ،‬ﻓﺪﺍﺭ ﺍﻟﻜﻼﻡ ﺣﻮﳍﺎ‪.‬‬
‫ﻓﻘﻠﺖ ﻟﻪ‪:‬‬
‫)‪ (١‬ﺍﻟﺬﺑﺎﺏ‪ :‬ﻳﻄﻠﻖ ﻋﲆ ﻛﻞ ﺣﴩﺓ ﻃﺎﺋﺮﺓ )ﺝ( ﺃﺫﺑﺔ ﻭﺫﺑﺎﻥ‪.‬‬
‫‪٣٧٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻭﻇﺎﺋﻒ ﻣﻬﻤﺔ‪.‬‬
‫ﹸ‬ ‫ﻧﺴ ﹸﺨﻬﺎ ﺑﻜﺜﺮﺓ ﻫﺎﺋﻠﺔ‪ ،‬ﳍﺎ‬
‫ﺇﻥﱠ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﺘﻲ ﺗﺘﻜﺎﺛﺮ ﹶ‬
‫ﻓﺎﻟﻜﺘﺎﺏ ﹸﻳﻄﺒﻊ ﻃﺒﻌﺎﺕ ﻛﺜﲑﺓ ﻧﻈﺮ ﹰﺍ ﻟﻘﻴﻤﺘﻪ‪ .‬ﺑﻤﻌﻨﻰ ﺃﻥ ﺟﻨﺲ ﺍﻟﺬﺑﺎﺏ ﻟﻪ ﻭﻇﻴﻔ ﹲﺔ ﻣﻬﻤﺔ ﻭﻗﻴﻤﺔ ﻛﺒﲑﺓ‬
‫ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ ﻣﻦ ﻧﺴﺦ ﺗﻠﻚ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟ ﹶﻘﺪﹶ ﺭﻳﺔ ﻭﻛﻠﲈﺕ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﹸ‬ ‫ﺣﻴﺚ ﹸﻳﻜﺜﺮ‬

‫ﺇﻥ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ ﻣﻦ ﺍﻟﺬﺑﺎﺏ ﺍﻟﺘﻲ ﺗﻨ ﹼﻈﻒ ﹶ‬

‫ﻭﺟﻬﻬﺎ ﻭﻋﻴﻨﹶﻴﻬﺎ ﻭﺟﻨﺎﺣﻴﻬﺎ ﻛﻞ ﺣﲔ‪ ،‬ﻭﻛﺄﳖﺎ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺗﺘﻮﺿﺄ‪ ،‬ﺗﺸﻜﹼﻞ ﻣﻮﺿﻮﻋ ﹰﺎ ﻣﻬﻤ ﹰﺎ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪& % $ # " ! ﴿ :‬‬
‫()*‪76543210/.-,+‬‬
‫‪) ﴾? > = < ; : 9 8‬ﺍﳊﺞ‪.(٧٣:‬‬

‫ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻣﻦ ﺃﻟﻮﻫﻴﺔ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﲆ‬ ‫ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﻷﺳﺒﺎﺏ ﻭﻣﺎ ﻳﺪﹼ ﻋﻴﻪ ﹸ‬
‫ﺧﻠﻖ ﺍﻟﺬﺑﺎﺏ ﻣﻌﺠﺰ ﹲﺓ ﺭﺑﺎﻧﻴﺔ ﻭﺁﻳ ﹲﺔ ﺗﻜﻮﻳﻨﻴﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﺑﺤﻴﺚ‬
‫ﻟﻌﺠﺰﺕ‪ .‬ﺃﻱ ﺇﻥ ﹶ‬ ‫ﺧﻠﻖ ﺫﺑﺎﺑﺔ ﻭﺍﺣﺪﺓ ﹶ‬
‫ﻣﺜﻞ ﺗﻠﻚ ﺍﻵﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﻻ ﺍﺳﺘﻄﺎﻋﺖ ﺃﻥ ﺗﻌﺎﺭﺿﻬﺎ‬ ‫ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﺍﻷﺳﺒﺎﺏ ﻛﻠﻬﺎ ﳌﺎ ﺧﻠﻘﺖ ﹶ‬
‫ﻭﺩﺍﻓﻌﺖ ﻋﻦ ﺣﻜﻤﺔ ﺧﻠﻘﻬﺎ ﺩﻓﺎﻋ ﹰﺎ ﻓﺎﻕ ﹶ‬
‫ﺃﻟﻒ‬ ‫ﹾ‬ ‫ﻭﻻ ﺗﻘﻠﺪﻫﺎ ﻗﻄﻌ ﹰﺎ‪ .‬ﻓﺘﻠﻚ ﺍﳌﻌﺠﺰﺓ ﻗﻬﺮﺕ ﻧﻤﺮﻭﺩ‪،‬‬
‫ﺃﻛﺜﺮﺕ ﻣﻦ ﻧﺴﻞ ﻫﺬﻩ‬‫ﹶ‬ ‫ﻼ‪ :‬ﻳﺎ ﺭﺏ ﻟﹺ ﹶﻢ‬
‫ﻟﻤﺎ ﺷﻜﻰ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻣﻦ ﺍﺯﻋﺎﺟﺎﲥﺎ ﻗﺎﺋ ﹰ‬ ‫ﺍﻋﱰﺍﺽ‪ ،‬ﹼ‬
‫ﺍﻋﺘﺮﺿﺖ ﻣﺮﺓ ﻋﲆ ﺍﻟﺬﺑﺎﻥ‪ ،‬ﻭﻫﻲ ﻛﺜﻴﺮ ﹰﺍ ﻣﺎ ﺗﺴﺄﻝ‪ :‬ﻳﺎ‬
‫ﹶ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺰﻋﺠﺔ‪ ..‬ﹸﺃﺟﻴﺐ ﺇﻟﻬﺎﻣ ﹰﺎ‪ :‬ﻟﻘﺪ‬
‫ﺭﺏ ﺇﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺒﲑ ﺫﺍ ﺍﻟﺮﺃﺱ ﺍﻟﻀﺨﻢ ﻻ ﻳﺬﻛﺮﻙ ﹼﺇﻻ ﺑﻠﺴﺎﻥ ﻭﺍﺣﺪ ﺑﻞ ﻳﻐﻔﻞ ﺃﺣﻴﺎﻧ ﹰﺎ ﻋﻦ‬
‫ﺃﻟﻮﻑ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺫﺍﻛﺮ ﹰﺓ ﻟﻚ‪.‬‬ ‫ﹸ‬ ‫ﹴ‬
‫ﳐﻠﻮﻗﺎﺕ ﻣﻦ ﺃﻣﺜﺎﻟﻨﺎ ﻟﻜﺎﻧﺖ‬ ‫ﺧﻠﻘﺖ ﻣﻦ ﺭﺃﺳﻪ ﻓﺤﺴﺐ‬ ‫ﹶ‬ ‫ﺫﻛﺮﻙ‪ ،‬ﻓﻠﻮ‬
‫ﻭﺟﻬﻪ ﻭﻋﻴﻨﻴﻪ ﺑﺎﺳﺘﻤﺮﺍﺭ‬ ‫ﻭﻓﻀﻼﹰ ﻋﻦ ﻫﺬﺍ ﻓﺈﻥ ﺍﻟﺬﺑﺎﺏ ﻳﺮﻋﻰ ﺍﻟﻨﻈﺎﻓ ﹶﺔ ﹼ‬
‫ﺃﻳﻤﺎ ﺭﻋﺎﻳﺔ‪ ،‬ﺇﺫ ﻳﻨﻈﻒ ﹶ‬
‫ﻭﻇﺎﺋﻒ ﻣﻬﻤﺔ‬
‫ﹸ‬ ‫ﻭﻳﻤﺴﺢ ﻋﲆ ﺃﺟﻨﺤﺘﻪ ﺩﻭﻣ ﹰﺎ ﻭﻳﺆﺩﻱ ﻛﻞ ﺫﻟﻚ ﻛﻤﻦ ﻳﺘﻮﺿﺄ‪ .‬ﺇﺫﻥ ﳍﺬﻩ ﺍﻟﻄﺎﺋﻔﺔ‬
‫ﻗﺎﴏ ﱂ ﳛﻂ ﺑﻌﺪﹸ ﺑﺘﻠﻚ ﺍﻟﻮﻇﺎﺋﻒ‪.‬‬
‫ﹲ‬ ‫ﻭﻋﻠﻤﻬﺎ‬
‫ﹶ‬ ‫ﻭﺟﻠﻴﻠﺔ ﺑﻼ ﺷﻚ‪ ،‬ﹼﺇﻻ ﺃﻥ ﹶ‬
‫ﻧﻈﺮ ﺍﳊﻜﻤﺔ ﺍﻟﺒﴩﻳﺔ‬
‫ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻗﺪ ﺧﻠﻖ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻣﻔﺘﺮﺳ ﹰﺔ ﺁﻛﻠﺔ ﻟﻠﺤﻮﻡ‪ ،‬ﻭﻛﺄﳖﺎ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻣﻮﻇﻔﺎﺕ ﺻﺤ ﹼﻴﺎﺕ ﻭﻣﺄﻣﻮﺭﺍﺕ ﻟﻠﺘﻨﻈﻴﻒ ﺗﺆﺩﻱ ﻭﻇﻴﻔﺘﻬﺎ ﰲ ﻏﺎﻳﺔ ﺍﻹﺗﻘﺎﻥ‪ ،‬ﺑﺘﻨﻈﻴﻔﻬﺎ ﻭﺟ ﹶﻪ ﺍﻟﺒﺤﺮ‬
‫ﹺ‬
‫ﻭﲨﻌﻬﺎ ﳉﺜﺚ ﻣﻼﻳﲔ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﺒﺤﺮﻳﺔ ﻳﻮﻣﻴ ﹰﺎ‪ ،‬ﻭﺇﻧﻘﺎﺫ ﻭﺟﻪ ﺍﻟﺒﺤﺮ ﻣﻦ ﺍﳌﻨﺎﻇﺮ ﺍﻟﻘﺬﺭﺓ‪ (١).‬ﻓﺈﻥ ﱂ‬
‫)‪ (١‬ﻧﻌﻢ‪ ،‬ﺇﻥ ﺳﻤﻜﺔ ﻭﺍﺣﺪﺓ ﺗﻀﻊ ﺃﻟﻮﻓ ﹰﺎ ﻣﻦ ﺍﻟﺒﻮﻳﻀﺎﺕ‪ ،‬ﻓﺘﺨﺮﺝ ﻣﻨﻬﺎ ﺃﻟﻮﻓ ﹰﺎ ﻣﻦ ﺍﻟﺼﻐﺎﺭ ﻭﺃﺣﻴﺎﻧ ﹰﺎ ﲣﺮﺝ ﻣﻦ ﻣﺒﻴﻀﻬﺎ ﻣﻠﻴﻮﻧ ﹰﺎ‬
‫ﻣﻦ ﺍﻟﺒﻮﻳﻀﺎﺕ‪ ،‬ﻓﺘﻜﻮﻥ ﻣﻮﺍﻟﻴﺪ ﺍﻷﺳﲈﻙ ﻣﺘﻨﺎﺳﺒﺔ ﻣﻊ ﻭﻓﻴﺎﲥﺎ‪ ،‬ﻛﻲ ﻳﻤﻜﻦ ﺃﻥ ﲢﺎﻓﻆ ﻋﲆ ﺍﻟﺘﻮﺍﺯﻥ ﰲ ﺍﻟﺒﺤﺮ‪ .‬ﻭﻣﻦ ﺃﻟﻄﺎﻑ‬
‫ﲡﻠﻴﺎﺕ ﺍﻟﺮﲪﻦ ﺍﻹﳍﻴﺔ ﺃﻥ ﺗﺘﻔﺎﻭﺕ ﺃﺟﺴﺎﻡ ﺍﻟﻮﺍﻟﺪﺍﺕ ﺗﻔﺎﻭﺗ ﹰﺎ ﻛﺒﻴﺮ ﹰﺍ ﻣﻊ ﺃﺟﺴﺎﻡ ﺻﻐﺎﺭﻫﺎ‪ ،‬ﻓﻼ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﻘﻮﺩ ﺻﻐﺎﺭﻫﺎ‬
‫ﺃﻳﻨﲈ ﺫﻫﺒﺖ‪ ،‬ﺣﻴﺚ ﻻ ﻳﻤﻜﻨﻬﺎ ﺍﻟﺪﺧﻮﻝ ﰲ ﺃﻣﺎﻛﻦ ﺗﺪﺧﻠﻬﺎ ﺍﻟﺼﻐﺎﺭ‪ ،‬ﻓﻴﻮ ﹼﻟﺪ ﺍﳊﻜﻴﻢ ﺍﻟﺮﺣﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻗﺎﺋﺪ ﹰﺍ ﺻﻐﻴﺮ ﹰﺍ ﻣﻦ ﺑﲔ‬
‫ﹼ‬
‫ﻭﻳﺴﺨﺮﻫﺎ ﰲ ﻭﻇﻴﻔﺔ ﺍﻟﻮﺍﻟﺪﺍﺕ ‪).‬ﺍﳌﺆﻟﻒ(‪.‬‬ ‫ﺍﻟﺼﻐﲑﺍﺕ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٧٨‬‬
‫ﺗﻮﻑ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺑﻮﻇﻴﻔﺘﻬﺎ ﺍﻟﺼﺤﻴﺔ ﺣﻖ ﺍﻟﻮﻓﺎﺀ ﻭﻋﲆ ﺃﲨﻞ ﻭﺟﻪ ﳌﺎ ﺗﻸﻷ ﻭﺟ ﹸﻪ ﺍﻟﺒﺤﺮ ﻛﺎﳌﺮﺁﺓ‬
‫ﺍﻟﺴﺎﻃﻌﺔ‪ ،‬ﻭﻟﻜﺎﻥ ﺍﻟﺒﺤﺮ ﻳﻮﺭﺙ ﺍﻟﻜﺂﺑﺔ ﻭﺍﳊﺰﻥ‪.‬‬
‫ﻭﻛﺬﺍ ﻓﺈﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺧﻠﻖ ﺣﻴﻮﺍﻧﺎﺕ ﻣﻔﱰﺳﺔ ﻭﻃﻴﻮﺭ ﹰﺍ ﺟﺎﺭﺣﺔ ﺑﻤﺜﺎﺑﺔ ﻣﺄﻣﻮﺭﺍﺕ ﻟﻠﻨﻈﺎﻓﺔ‬
‫ﻭﺍﻷﻣﻮﺭ ﺍﻟﺼﺤﻴﺔ‪ ،‬ﺗﻘﻮﻡ ﺑﺘﻨﻈﻴﻒ ﻭﺟﻪ ﺍﻷﺭﺽ ﻳﻮﻣﻴ ﹰﺎ ﻣﻦ ﺟﺜﺚ ﻣﻠﻴﺎﺭﺍﺕ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﱪﻳﺔ‬
‫ﻭﺍﻟﻄﻴﻮﺭ ﻭﺇﻧﻘﺎﺫﻫﺎ ﻣﻦ ﺍﻟﺘﻌﻔﻦ‪ ،‬ﻭﺇﻧﻘﺎﺫ ﺫﻭﻱ ﺍﳊﻴﺎﺓ ﻣﻦ ﺫﻟﻚ ﺍﳌﻨﻈﺮ ﺍﻟﻜﺌﻴﺐ ﺍﻷﻟﻴﻢ‪ .‬ﺣﻴﺚ ﺗﺴﺘﻄﻴﻊ‬
‫ﻣﻮﺍﺿﻊ ﺗﻠﻚ ﺍﳉﺜﺚ ﺍﳋﻔﻴﺔ ﻭﺍﻟﺒﻌﻴﺪﺓ ﻣﻦ ﻣﺴﺎﻓﺔ ﺗﺒﻠﻎ ﺣﻮﺍﱄ ﺳﺖ‬
‫ﹶ‬ ‫ﺗﻠﻚ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺃﻥ ﺗﺘﺤﺴﺲ‬
‫ﺑﺴﻮﻕ ﻣﻦ ﺇﳍﺎﻡ ﺭﺑﺎﲏ‪ ،‬ﻓﺘﻨﻄﻠﻖ ﺇﱃ ﺗﻠﻚ ﺍﳌﻮﺍﺿﻊ ﻭﺗﺰﻳﻞ ﺍﳉﺜﺚ‪ .‬ﻓﻠﻮﻻ ﻫﺬﻩ‬
‫ﺳﺎﻋﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﹶ‬
‫ﺍﳌﻮﻇﻔﺎﺕ ﺍﻟﺼﺤﻴﺎﺕ ﺍﻟﱪﻳﺔ ﻭﻫﻲ ﺗﺆﺩﻱ ﻭﻇﺎﺋﻔﻬﺎ ﻋﲆ ﺃﻓﻀﻞ ﻭﺟﻪ ﻟﻜﺎﻥ ﻭﺟ ﹸﻪ ﺍﻷﺭﺽ ﰲ ﺣﺎﻟﺔ‬
‫ﻳﺮﺛﻰ ﳍﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻟﺮﺯﻕ ﺍﳊﻼﻝ ﻟﻠﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﻮﺣﺸﻴﺔ ﺍﳌﻔﱰﺳﺔ ﻫﻮ ﳊﻮﻡ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﻴﺘﺔ‪ ،‬ﻭﺣﺮﺍﻡ‬
‫ﻳﻘﺘﺺ‬‫ﻋﻠﻴﻬﺎ ﳊﻮﻡ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳊﻴﺔ‪ ،‬ﺑﻞ ﳍﺎ ﺟﺰﺍﺀ ﺇﻥ ﺃﻛﻠﺖ ﻣﻨﻬﺎ‪ .‬ﻓﺎﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪) :‬ﺣﺘﻰ ﹼ‬
‫ﹺ‬
‫ﺃﺟﺴﺎﺩﻫﺎ ﳍﺎ ﺟﺰﺍ ﹲﺀ‬ ‫ﺃﺭﻭﺍﺣﻬﺎ ﺭﻏﻢ ﻓﻨﺎﺀ‬ ‫ﺎﺀ ﻣﻦ ﺍﻟ ﹶﻘﺮﻧﺎﺀ()‪ (١‬ﻳﺪﻝ ﻋﲆ ﺃﻥ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﺘﻲ ﺗﺒﻘﻰ‬
‫ﹸ‬ ‫ﺍﻟﺠﻤ ﹸ‬
‫ﹼ‬
‫ﻭﺛﻮﺍﺏ ﻳﻨﺎﺳﺒﻬﺎ ﰲ ﺩﺍﺭ ﺍﻟﺒﻘﺎﺀ‪ .‬ﻓﻌﲆ ﻫﺬﺍ ﻳﺼﺢ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﻟﺤﻮ ﹶﻡ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳊﻴﺔ ﺣﺮﺍﻡ ﻋﲆ‬
‫ﺍﳌﻔﱰﺳﺎﺕ‪.‬‬
‫ﻭﻛﺬﺍ ﺍﻟﻨﻤﻞ ﻣﻮﻇﻒ ﺑﺠﻤﻊ ﺷﺘﺎﺕ ﺍﻟﻘﻄﻊ ﺍﻟﺼﻐﲑﺓ ﻟﻠﻨﻌﻢ ﺍﻹﳍﻴﺔ ﻭﺻﻴﺎﻧﺘﻬﺎ ﻣﻦ ﺍﻟﺘﻠﻒ‬
‫ﻼ ﻋﻦ ﲨﻌﻪ ﺟﺜﺚ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﺼﻐﲑﺓ ﻭﻛﺄﻧﻪ ﻣﻮﻇﻒ‬ ‫ﻭﺍﻻﻣﺘﻬﺎﻥ ﻟﺌﻼ ﺗﹸﺪﺍﺱ ﲢﺖ ﺍﻷﻗﺪﺍﻡ‪ ،‬ﻓﻀ ﹰ‬
‫ﺻﺤﻲ‪.‬‬
‫ﻭﻛﺬﺍ ﺍﻟﺬﺑﺎﻥ ﳍﺎ ﻭﻇﺎﺋﻒ ‪-‬ﺃﻫﻢ ﳑﺎ ﺫﻛﺮ‪ -‬ﻓﻬﺬﻩ ﺍﳊﴩﺍﺕ ﻣﺄﻣﻮﺭﺓ ﺑﺘﻨﻈﻴﻒ ﻣﺎ ﻻ ﻳﺮﺍﻩ‬
‫ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺟﺮﺍﺛﻴﻢ ﻣﺮﺿﻴﺔ ﻭﺗﻄﻬﲑ ﺍﳌﻮﺍﺩ ﺍﻟﺴﺎﻣﺔ‪ .‬ﻓﻬﻲ ﻟﻴﺴﺖ ﻧﺎﻗﻠﺔ ﻟﻠﺠﺮﺍﺛﻴﻢ‪ ،‬ﺑﻞ ﻋﲆ ﺍﻟﻌﻜﺲ‪،‬‬
‫ﺑﻤﺼﻬﺎ ﳍﺎ ﻭﺃﻛﻠﻬﺎ‪ ،‬ﻭﲢﻴﻞ ﺗﻠﻚ ﺍﳌﻮﺍﺩ ﺍﻟﺴﺎﻣﺔ ﺇﱃ ﻣﻮﺍﺩ‬
‫ﻫﻲ ﺗﹸﻬﻠﻚ ﺗﻠﻚ ﺍﳉﺮﺍﺛﻴﻢ ﺍﳌﴬﺓ ﻭﲤﺤﻴﻬﺎ ﹼ‬
‫ﺃﺧﺮ￯‪ .‬ﻓﺘﺤﻮﻝ ﺩﻭﻥ ﴎﻳﺎﻥ ﻛﺜﲑ ﻣﻦ ﺍﻷﻣﺮﺍﺽ‪ ،‬ﻭﺗ ﹺ‬
‫ﹸﻮﻗﻔﻬﺎ ﻋﻨﺪ ﺣﺪﹼ ﻫﺎ‪.‬‬ ‫ﹸ‬
‫ﻭﺍﻟﺪﻟﻴﻞ ﻋﲆ ﺃﻥ ﺍﻟﺬﺑﺎﻥ ﻣﻮﻇﻔﺎﺕ ﺻﺤﻴﺎﺕ‪ ،‬ﻭﻣﺄﻣﻮﺭﺍﺕ ﺗﻨﻈﻴﻒ ﻭﻛﻴﻤﻴﺎﻭﻳﺎﺕ ﺣﺎﺫﻗﺎﺕ‪،‬‬
‫ﻭﺃﻥ ﻟﻮﺟﻮﺩﻫﺎ ﺣﻜﻤﺔ ﺇﳍﻴﺔ ﻭﺍﺳﻌﺔ‪ ..‬ﻫﻮ ﻛﺜﺮﲥﺎ ﺍﳌﺘﻨﺎﻫﻴﺔ‪ ،‬ﺇﺫ ﺍﳌﻮﺍﺩ ﺍﻟﻨﺎﻓﻌﺔ ﻭﺍﻟﺜﻤﻴﻨﺔ ﻳﻜ ﹼﺜﺮ ﻣﻨﻬﺎ‪.‬‬
‫)‪ (١‬ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ﷺ ﻗﺎﻝ‪» :‬ﻟﺘﺆ ﱡﺩﻥ ﺍﳊﻘﻮﻕ ﺇﱃ ﺃﻫﻠﻬﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺣﺘﻰ ﻳﻘﺎ ﹶﺩ ﻟﻠﺸﺎﺓ ﺍﳉﻠﺤﺎﺀ ﻣﻦ‬
‫ﺍﻟﺸﺎﺓ ﺍﻟﻘﺮﻧﺎﺀ« ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﺑﺮﻗﻢ ‪ ٢٥٨٢‬ﻭﺍﻟﱰﻣﺬﻱ ‪) ٢٥٣٥‬ﲢﻔﺔ ﺍﻷﺣﻮﺫﻱ( )ﻭﻣﻌﻨﻰ ﺍﳉﻠﺤﺎﺀ‪ :‬ﺃﻱ ﺍﻟﺘﻲ ﻻ ﻗﺮﻥ ﳍﺎ(‪.‬‬
‫‪٣٧٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻘﺼﺪ ﻧﻔﻊ ﺫﺍﺗﻪ ﻭﺣﺪﻩ!‬
‫ﹼ‬
‫ﻭﺗﺨﻞ‬ ‫ﺍﻧﻈﺮ ﺇﱃ ﻓﺎﺋﺪﺓ ﻭﺍﺣﺪﺓ ﻟﻠﺬﺑﺎﺏ ﺗﻌﻮﺩ ﺇﻟﻴﻚ ﻓﺤﺴﺐ ﳑﺎ ﺳﻮ￯ ﻓﻮﺍﺋﺪﻩ ﻭﻣﻨﺎﻓﻌﻪ ﻟﻠﺤﻴﺎﺓ‪.‬‬
‫ﻋﻦ ﻋﺪﺍﺋﻚ ﻟﻪ‪ .‬ﻓﻜﲈ ﺃﻧﻪ ﻳﻮﺭﺛﻚ ﺍﻷﹸﻧﺲ ﻭﺍﻟﺴﻠﻮﺍﻥ ﰲ ﺍﻻﻏﱰﺍﺏ ﻭﺍﻟﻮﺣﺪﺓ ﻭﺍﻻﻧﻔﺮﺍﺩ‪ ،‬ﻛﺬﻟﻚ‬
‫ﻳﻮﻗﻈﻚ ﻣﻦ ﻧﻮﻡ ﺍﻟﻐﻔﻠﺔ ﻭﻏﻤﺮﺍﺕ ﺗﺸﺘﺖ ﺍﻟﻔﻜﺮ‪ ،‬ﻓﻴﺬﻛﹼﺮﻙ ﺑﻮﻇﺎﺋﻒ ﺇﻧﺴﺎﻧﻴﺔ ﻛﺎﻟﻮﺿﻮﺀ ﻭﺍﻟﺼﻼﺓ‬
‫ﻭﺍﳊﺮﻛﺔ ﻭﺍﻟﻨﺸﺎﻁ ﻭﺍﻟﻨﻈﺎﻓﺔ ﺑﻮﺿﻌﻴﺘﻪ ﺍﻟﻠﻄﻴﻔﺔ ﻭﻭﺿﻮﺋﻪ ﻭﺗﻨﻈﻴﻔﻪ ﻭﺟﻬﻪ ﻭﻋﻴﻮﻧﻪ‪ ،‬ﻛﲈ ﻫﻮ ﻣﺸﺎﻫﺪ‪.‬‬
‫ﺃﻟﺬ ﻏﺬﺍﺀ ﻭﺃﻟﻄﻔﻪ‪،‬‬ ‫ﹶ‬
‫ﺍﻟﻌﺴﻞ ﺍﻟﺬﻱ ﻫﻮ ﹼ‬ ‫ﻭﻛﺬﺍ ﺍﻟﻨﺤﻞ ‪-‬ﻭﻫﻲ ﺻﻨﻒ ﻣﻦ ﺍﻟﺬﺑﺎﺏ‪ -‬ﺗﹸﻄﻌﻤﻚ‬
‫ﻭﻫﻲ ﺍﳌﻠﻬﻤﺔ ﺑﺎﻟﻮﺣﻲ ﺍﻹﳍﻲ ﻛﲈ ﻧﺺ ﻋﻠﻴﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ .‬ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﻮﻟﻴﻬﺎ ﺣ ﱠﺒﻚ‪.‬‬
‫ﱠ‬
‫ﺇﻥ ﺍﻟﻌﺪﺍﺀ ﻟﻠﺬﺑﺎﺏ ﻻ ﻣﻌﻨﻰ ﻟﻪ‪ ،‬ﺑﻞ ﻫﻮ ﻇﻠﻢ ﻭﺇﺟﺤﺎﻑ ﺑﺤﻖ ﺗﻠﻚ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﺘﻲ ﺗﻌﺎﻭﻥ‬
‫ﺍﻹﻧﺴﺎﻥ ﻭﺗﺴﻌﻰ ﻟﺼﺪﺍﻗﺘﻪ ﻭﺗﺘﺤﻤﻞ ﺃﺫﺍﻩ‪ .‬ﻭﺇﻧﲈ ﳚﻮﺯ ﻣﻜﺎﻓﺤﺔ ﺍﳌﴬﺓ ﻣﻨﻬﺎ ﻓﺤﺴﺐ‪ ،‬ﻭﺫﻟﻚ ﺩﻓﻌ ﹰﺎ‬
‫ﻷﴐﺍﺭﻫﺎ‪ ،‬ﻛﺪﻓﻊ ﴐﺭ ﺍﻟﺬﺋﺎﺏ ﻋﻦ ﺍﻷﻏﻨﺎﻡ‪.‬‬
‫ﺣﺠﺎﻣﺎﺕ‬
‫ﺍﻟﺒﻌﻮﺽ ﻭﺍﻟﱪﻏﻮﺙ ﺍﳌﺴﻠﻄﺎﻥ ﻋﻠﻴﻨﺎ ﹼ‬
‫ﹸ‬ ‫ﻓﻴﺎ ﺗﺮ￯ ﺃﻟﻴﺲ ﻣﻦ ﺍﳌﺤﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﺑﻤﺺ ﺍﻟﺪﻡ ﺍﻟﻔﺎﺳﺪ ﺍﳉﺎﺭﻱ ﰲ ﺍﻷﻭﺭﺩﺓ ﻭﻗﺖ ﺍﳊﺮ ﻭﺯﻳﺎﺩﺓ ﺍﻟﺪﻡ ﺃﻛﺜﺮ ﻣﻦ‬
‫ﻓﻄﺮﻳﺔ‪ ،‬ﺃﻱ ﻣﻮﻇﻔﺎﺕ ﹼ‬
‫ﺣﺎﺟﺔ ﺍﳉﺴﻢ؟‪ ..‬ﺳﺒﺤﺎﻥ ﻣﻦ ﺗﺤ ﹼﻴﺮ ﰲ ﹸﺻﻨﻌﻪ ﺍﻟﻌﻘﻮﻝ‪..‬‬
‫ﺍﻏﺘﺮﺕ ﺑﲈ ﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺗﻮﳘﺖ ﺃﳖﺎ ﻣﺎﻟﻜ ﹲﺔ ﳍﺎ‪،‬‬
‫ﻛﻨﺖ ﻳﻮﻣ ﹰﺎ ﰲ ﺟﺪﺍﻝ ﻣﻊ ﻧﻔﴘ‪ ،‬ﺇﺫ ﹼ‬
‫ﻭﺑﺪﺃﺕ ﺑﺎﻟﻔﺨﺮ ﻭﺍﳌﺪﺡ‪.‬‬
‫ﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﻔﺨﺮ‪ .‬ﻭﻟﻜﻨﻬﺎ ﺗﻜﺎﺳﻠﺖ‬ ‫ﻓﻘﻠﺖ ﳍﺎ‪ :‬ﹺ‬
‫ﺇﻧﻚ ﻻ ﲤﻠﻜﲔ ﺷﻴﺌ ﹰﺎ ﺑﻞ ﻫﻮ ﺃﻣﺎﻧﺔ‪ .‬ﻓﱰﻛﺖ‬
‫ﹶ‬
‫ﻋﻠﻲ ﻟﻮ ﺿﺎﻉ؟‪.‬‬ ‫ﹺ‬
‫ﻗﺎﺋﻠﺔ‪ :‬ﻟ ﹶﻢ ﺃﺭﻋﻰ ﻣﺎ ﻟﻴﺲ ﱄ؟ ﻭﻣﺎﺫﺍ ﹼ‬
‫ﻭﻓﺠﺄﺓ ﺭﺃﻳﺖ ﺫﺑﺎﺑ ﹰﺔ ﻭﻗﻔﺖ ﻋﲆ ﻳﺪﻱ ﻭﺑﺪﺃﺕ ﺑﺘﻨﻈﻴﻒ ﻭﺟﻬﻬﺎ ﻭﻋﻴﻨﻬﺎ ﻭﺟﻨﺎﺣﻴﻬﺎ ﻭﻫﻲ‬
‫ﺃﻣﺎﻧﺎﺕ ﻟﺪﳞﺎ ﺗﻨﻈﻴﻔ ﹰﺎ ﻋﲆ ﺃﲨﻞ ﻣﺎ ﻳﻜﻮﻥ‪ ،‬ﻣﺜﻠﲈ ﻳﻨﻈﻒ ﺍﳉﻨﺪﻱ ﺳﻼﺣﻪ ﻭﻣﻼﺑﺴﻪ ﺍﻟﺘﻲ ﺳ ﹼﻠﻤﺘﻬﺎ‬
‫ﻓﻨﻈﺮﺕ ﻭﺗﻌ ﹼﻠﻤﺖ ﻣﻨﻬﺎ ﺩﺭﺳ ﹰﺎ ﺑﻠﻴﻐ ﹰﺎ‪ .‬ﻭﻫﻜﺬﺍ‬
‫ﹾ‬ ‫ﻟﻪ ﺍﻟﺪﻭﻟ ﹸﺔ‪ ،‬ﻓﻘﻠﺖ ﻟﻨﻔﴘ‪ :‬ﺍﻧﻈﺮﻱ ﺇﱃ ﻫﺬﻩ ﺍﻟﺬﺑﺎﺑﺔ‪،‬‬
‫ﺍﻟﺬﺑﺎﺏ ﺃﺳﺘﺎﺫ ﹰﺍ ﻟﻨﻔﴘ ﺍﻟﻜﺴﻼﻧﺔ‪.‬‬
‫ﹸ‬ ‫ﺃﺻﺒﺢ‬
‫ﺇﻥ ﻓﻀﻼﺕ ﺍﻟﺬﺑﺎﺏ ﻻ ﴐﺭ ﳍﺎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻄﺐ‪ ،‬ﺑﻞ ﻗﺪ ﺗﻜﻮﻥ ﺷﺮﺍﺑ ﹰﺎ ﺣﻠﻮ ﹰﺍ )ﻭﻏﺬﺍ ﹰﺀ‬ ‫ﱠ‬
‫ﳊﴩﺍﺕ ﺃﺧﺮ￯()‪ (١‬ﺇﺫ ﻟﻴﺲ ﻣﻦ ﺍﳌﺴﺘﺒﻌﺪ ﻋﻦ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﺑﻞ ﻣﻦ ﺷﺄﳖﺎ ﺃﻥ ﲡﻌﻞ ﻣﻦ ﺍﻟﺬﺑﺎﺏ‬
‫)‪ (١‬ﻛﲈ ﰲ ﺣﴩﺓ ﺍﳌﻦ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٨٠‬‬
‫ﺃﻟﻮﻑ ﺍﻷﺻﻨﺎﻑ ﻣﻦ ﻣﻮﺍﺩ ﻫﻲ ﻣﻨﺸﺄ ﺍﳉﺮﺍﺛﻴﻢ‬
‫ﹶ‬ ‫ﻣﻜﺎﺋﻦ ﺗﺼﻔﻴﺔ ﻭﺃﺟﻬﺰﺓ ﺍﺳﺘﺤﺎﻟﺔ‪ ،‬ﻧﻈﺮ ﹰﺍ ﻷﻛﻠﻬﺎ‬
‫ﻭﺍﻟﺴﻤﻮﻡ‪.‬‬
‫ﺇﻥ ﻣﻦ ﻃﻮﺍﺋﻒ ﺍﻟﺬﺑﺎﺏ ‪-‬ﳑﺎ ﺳﻮ￯ ﺍﻟﻨﺤﻞ‪ -‬ﻃﺎﺋﻔ ﹲﺔ ﺗﺄﻛﻞ ﺍﳌﻮﺍﺩ ﺍﳌﺘﻌﻔﻨﺔ ﺍﳌﺨﺘﻠﻔﺔ‬
‫)‪(١‬‬ ‫ﻧﻌﻢ ﱠ‬
‫ﻓﺘﻘﻄﺮ ﺩﻭﻣ ﹰﺎ ﻗﻄﺮﺍﺕ ﻣﻦ ﻣﻮﺍﺩ ﺣﻠﻮﺓ ﺑﺪﻻﹰ ﻣﻦ ﻓﻀﻼﲥﺎ ‪-‬ﻛﻨـﺰﻭﻝ ﺍﻟﻤ ﹼﻦ ﻋﲆ ﺃﻭﺭﺍﻕ ﺍﻷﺷﺠﺎﺭ‪-‬‬
‫ﻓﺘﺜﺒﺖ ﺃﳖﺎ ﻣﻜﺎﺋﻦ ﺍﺳﺘﺤﺎﻟﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺘﺒﲔ ﺃﻣﺎﻡ ﺍﻷﻧﻈﺎﺭ ﻣﺪ￯ ﻋﻈﻤﺔ ﺃﻣﺔ ﺍﻟﺬﺑﺎﺏ ﺍﻟﺼﻐﲑ ﻫﺬﺍ‪ ،‬ﻭﻣﺪ￯ ﻋﻈﻤﺔ‬
‫ﻭﻇﺎﺋﻔﻬﺎ‪ .‬ﻭﻛﺄﳖﺎ ﺗﻘﻮﻝ ﺑﻠﺴﺎﻥ ﺍﳊﺎﻝ‪ :‬ﻻ ﺗﻨﻈﺮﻭﺍ ﺇﱃ ﺻﻐﺮ ﺃﺟﺴﺎﻣﻨﺎ ﺑﻞ ﺇﱃ ﹺﻋ ﹶﻈﻢ ﻭﻇﺎﺋﻔﻨﺎ‪.‬‬
‫ﻭﻗﻮﻟﻮﺍ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪.‬‬

‫)‪ (١‬ﺇﻥ ﻃﺎﺋﻔﺔ ﺻﻐﲑﺓ ﺟﺪ ﹰﺍ ﻣﻦ ﺍﻟﺬﺑﺎﺏ ﺗﹸﺨﻠﻖ ﻋﲆ ﻫﻴﺌﺔ ﻛﺘﻠﺔ ﺳﻮﺩﺍﺀ‪ ،‬ﻋﲆ ﺃﻏﺼﺎﻥ ﺍﻟﻠﻮﺯ ﻭﺍﳌﺸﻤﺶ‪ ،‬ﰲ ﺃﻭﺍﺧﺮ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻭﺗﺒﻘﻰ‬
‫ﻻ ﻣﻦ ﺍﻟﻔﻀﻼﺕ‪ ،‬ﻗﻄﺮﺍﺕ ﺷﺒﻴﻬﺔ ﺑﺎﻟﻌﺴﻞ ﻓﺘﺘﺠﻤﻊ ﺣﻮﳍﺎ ﺃﻧﻮﺍﻉ ﺍﻟﺬﺑﺎﺏ ﺍﻷﺧﺮ￯‬ ‫ﻣﻠﺘﺼﻘﺔ ﺑﺎﻟﻐﺼﻦ‪ ،‬ﻭﺗﺴﻴﻞ ﻣﻨﻬﺎ ﺑﺪ ﹰ‬
‫ﻭﲤﺼﻬﺎ‪ .‬ﻭﻃﺎﺋﻔﺔ ﺃﺧﺮ￯ ﻣﻦ ﺍﻟﺬﺑﺎﺏ ﺗﺴﺘﺨﺪﻡ ﰲ ﺗﻠﻘﻴﺢ ﺑﻌﺾ ﺃﺯﺍﻫﲑ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﻷﺷﺠﺎﺭ ﺍﳌﺜﻤﺮﺓ‪ ،‬ﻛﺎﻟﺘﲔ‪ .‬ﻭﻃﺎﺋﻔﺔ‬
‫ﺃﺧﺮ￯ ﻟﻠﺬﺑﺎﺏ‪ ،‬ﻫﻲ ﺍﻟﲑﺍﻉ‪ ،‬ﺍﳌﺘﻠﻤﻌﺔ ﻟﻴ ﹰ‬
‫ﻼ‪ ،‬ﻭﻫﻲ ﺃﻋﺠﻮﺑﺔ ﺗﻠﻔﺖ ﺍﻷﻧﻈﺎﺭ ﻭﺗﺪﻋﻮ ﺍﱃ ﺍﻟﺘﺪﺑﺮ ﻭﺍﻟﺘﺄﻣﻞ‪ ،‬ﻛﲈ ﺃﻥ ﻗﺴﻤ ﹰﺎ ﻣﻨﻬﺎ‬
‫ﺗﺘﻠﻤﻊ ﳌﻌﺎﻥ ﺍﻟﺬﻫﺐ‪ .‬ﻭ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻧﻨﺴﻰ ﺍﻟﺒﻌﻮﺽ ﻭﺍﻟﺰﻧﺎﺑﲑ ﺍﳌﺠﻨﺪﺍﺕ ﺍﳊﺎﻣﻼﺕ ﻟﻠﺮﻣﺎﺡ‪ .‬ﻓﻠﻮ ﱂ ﺗﻜﻦ ﺯﻣﺎﻡ ﻫﺬﻩ‬
‫ﻭﻟﻔﺴﺮﺕ ﻟﻨﺎ ﺍﳌﻌﻨﻰ‬
‫ﺍﻟﺬﺑﺎﻥ ﺑﻴﺪ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭﺃﻏﺎﺭﺕ ﻋﲆ ﺍﻷﺣﻴﺎﺀ ﻭﺍﻹﻧﺴﺎﻥ ﻷﻓﻨﺖ ﻧﻮﻉ ﺍﻹﻧﺴﺎﻥ ﻛﲈ ﻗﺘﻠﺖ ﻧﻤﺮﻭﺩ‪ ،‬ﹼ‬
‫ﺍﻹﺷﺎﺭﻱ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﴿ ‪ . ﴾ ; : 9 8 7 6 5‬ﻭﳍﺬﺍ ﻓﺎﻥ ﺟﻨﺲ ﺍﻟﺬﺑﺎﺏ ﺍﻟﺬﻱ‬
‫ﺃﻫﻠﺘﻬﺎ ﻟﺘﻜﻮﻥ ﻣﻮﺿﻮﻉ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬
‫ﻳﻀﻢ ﻣﺎﺋﺔ ﻣﻦ ﺍﻟﻄﻮﺍﺋﻒ ﺍﳌﺎﻟﻜﺔ ﻟﻠﻤﺰﺍﻳﺎ ﻭﺍﳋﻮﺍﺹ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﳍﺎ ﺃﳘﻴﺘﻬﺎ ﺍﻟﺘﻲ ﹼ‬
‫﴿ ! " ‪).. ﴾ ' & % $ #‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٣٨١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫)‪(١‬‬
‫»ﺍﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ«‬

‫‬

‫﴿ ¼ ½ ¾ ¿ ‪) ﴾Å Ä Ã Â Á À‬ﻳﺲ‪(٨٢:‬‬

‫ﻳﻔﻬﻢ ﻣﻦ ﺇﺷﺎﺭﺓ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ :‬ﱠ‬

‫ﺃﻥ ﺍﳋﻠﻖ ﻳﺘﻢ ﺑﺎﻷﻣﺮ ‪ ،‬ﻭﺃﻥ ﺧﺰﺍﺋﻦ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﺑﲔ‬
‫ﺍﻟﻜﺎﻑ ﻭﺍﻟﻨﻮﻥ‪ .‬ﻭﳍﺬﺍ ﺍﻟﴪ ﺍﻟﺪﻗﻴﻖ ﻭﺟﻮ ﹲﻩ ﻛﺜﲑﺓ‪ ،‬ﻭﻗﺪ ﹸﺫﻛﺮ ﹸ‬
‫ﺑﻌﻀﻬﺎ ﰲ ﺍﻟﺮﺳﺎﺋﻞ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﻥ ﻓﻨﺤﺎﻭﻝ ﺃﻥ ﻧﻔﻬﻢ ﻫﺬﺍ ﺍﻟﴪ ﻭﻓﻖ ﹴ‬
‫ﻣﺜﺎﻝ ﻣﺎﺩﻱ ﳏﺴﻮﺱ ﻷﺟﻞ ﺗﻘﺮﻳﺐ ﺍﻷﺣﺎﺩﻳﺚ‬
‫ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻮﺍﺭﺩﺓ ﺣﻮﻝ ﺧﻮﺍﺹ ﺍﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻣﺰﺍﻳﺎﻫﺎ ﻭﺗﺄﺛﲑﺍﲥﺎ ﺍﳌﺎﺩﻳﺔ ‪-‬ﻭﻻﺳﻴﲈ ﺍﳊﺮﻭﻑ‬
‫ﺍﻟﻤﻘ ﹼﻄﻌﺔ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ‪ -‬ﺇﱃ ﻧﻈﺮ ﻫﺬﺍ ﺍﻟﻌﴫ ﺍﳌﺎﺩﻱ‪ ،‬ﻭﺫﻟﻚ‪:‬‬
‫ﻣﺤﺎﻭﺭ‬
‫ﹸ‬ ‫ﹴ‬
‫ﻋﺮﻭﺵ ﺇﳍﻴﺔ‪ ،‬ﻫﻲ‬ ‫ﺇﻥ ﻟﻠﺨﺎﻟﻖ ﺍﳉﻠﻴﻞ ﺫﻱ ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺃﺭﺑﻌ ﹶﺔ‬‫ﱠ‬
‫ﹺ‬
‫ﻭﻗﻠﺐ‬ ‫ﻟﺘﺪﺑﲑ ﺃﻣﻮﺭ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﻮﺟﻮﺩﺓ ﻋﲆ ﻛﺮﺓ ﺍﻷﺭﺽ‪ ،‬ﺍﻟﺘﻲ ﻫﻲ ﺑﻤﺜﺎﺑﺔ ﻣﺮﻛﺰ ﻣﻌﻨﻮﻱ ﻟﻠﻌﺎﱂ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﻗﺒﻠﺘﹺﻬﺎ‪.‬‬
‫ﺍﻟﻤ ﹺ‬
‫ﻈﻬﺮ ﻟﺘﺠﲇ ﺍﺳﻢ ﺍﳊﻔﻴﻆ ﻭﺍﳌﺤﻴﻲ‪.‬‬ ‫ﺃﺣﺪﻫﺎ‪ :‬ﻫﻮ ﻋﺮﺵ ﺍﳊﻔﻆ ﻭﺍﳊﻴﺎﺓ ﻭﻫﻮ ﺍﻟﱰﺍﺏ‪ ،‬ﹸ‬
‫ﺛﺎﻧﻴﻬﺎ‪ :‬ﻫﻮ ﻋﺮﺵ ﺍﻟﻔﻀﻞ ﻭﺍﻟﺮﲪﺔ ﻭﻫﻮ ﻋﻨﴫ ﺍﳌﺎﺀ‪.‬‬
‫ﺛﺎﻟﺜﻬﺎ‪ :‬ﻫﻮ ﻋﺮﺵ ﺍﻟﻌﻠﻢ ﻭﺍﳊﻜﻤﺔ ﻭﻫﻮ ﻋﻨﴫ ﺍﻟﻨﻮﺭ‪.‬‬
‫ﺭﺍﺑﻌﻬﺎ‪ :‬ﻫﻮ ﻋﺮﺵ ﺍﻷﻣﺮ ﻭﺍﻹﺭﺍﺩﺓ ﻭﻫﻮ ﻋﻨﴫ ﺍﳍﻮﺍﺀ‪.‬‬
‫ﻇﻬﻮﺭ ﺍﳌﻌﺎﺩﻥ ﺍﻟﺘﻲ ﺗﺪﻭﺭ ﻋﻠﻴﻬﺎ ﺣﺎﺟﺎﺕ ﻏﲑ ﳏﺪﻭﺩﺓ ﺣﻴﻮﺍﻧﻴﺔ‬
‫ﹶ‬ ‫ﺇﻧﻨﺎ ﻧﺸﺎﻫﺪ ﺑﺄﺑﺼﺎﺭﻧﺎ‬
‫ﻭﻇﻬﻮﺭ ﻣﺎ ﻻ ﳛﺪ ﻣﻦ ﺍﻟﻨﺒﺎﺗﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻣﻦ ﺗﺮﺍﺏ ﺑﺴﻴﻂ‪ .‬ﻛﲈ ﻧﺸﺎﻫﺪ ﻇﻬﻮﺭ ﻣﺎ ﻻ ﳛﺪ‬
‫ﹶ‬ ‫ﻭﺇﻧﺴﺎﻧﻴﺔ‪،‬‬
‫ﻇﻬﻮﺭﻫﺎ‬
‫ﹶ‬ ‫ﻣﻦ ﻣﻌﺠﺰﺍﺕ ﺍﻟﺼﻨﻌﺔ ﺍﻹﳍﻴﺔ ﻭﻻﺳﻴﲈ ﻣﻦ ﻧﻄﻒ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﺘﻲ ﻫﻲ ﹲ‬
‫ﺳﺎﺋﻞ ﺷﺒﻴﻪ ﺑﺎﳌﺎﺀ‪،‬‬
‫ﰲ ﺍﻷﺣﻴﺎﺀ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻦ ﺍﳌﺎﺀ ‪ ..‬ﺃﻱ ﻇﻬﻮﺭ ﺗﻠﻚ ﺍﻟﻜﺜﺮﺓ ﺍﻟﻜﺎﺛﺮﺓ ﻭﺍﻷﻧﻮﺍﻉ ﺍﳌﺨﺘﻠﻔﺔ ﻣﻦ ﻋﻨﴫ ﺑﺴﻴﻂ‬
‫)‪ (١‬ﻫﺬﻩ ﺍﻟﻌﻨﺎﻭﻳﻦ ﺍﻟﺼﻐﲑﺓ ﻭﺿﻌﺖ ﻣﻦ ﻗﺒﻠﻨﺎ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٨٢‬‬
‫)ﺍﻟﱰﺍﺏ‪ ،‬ﺍﳌﺎﺀ(‪ ،‬ﻭﺑﺎﻧﺘﻈﺎﻡ ﺗﺎﻡ ﻭﻛﺘﺎﺑﺘﻬﺎ ﻋﲆ ﺻﺤﻴﻔﺔ ﺑﺴﻴﻄﺔ ﻋﲆ ﺻﻮﺭﺓ ﻧﻘﻮﺵ ﺑﺪﻳﻌﺔ ﻻ ﲢﺪ‪،‬‬
‫ﳑﺎ ﻳﺪﻟﻨﺎ ﻋﲆ ﺃﻥ »ﺍﻟﻨﻮﺭ ﻭﺍﳍﻮﺍﺀ« ﺃﻳﻀ ﹰﺎ ‪-‬ﻛﻬﺬﻳﻦ ﺍﻟﻌﺮﺷﲔ‪ -‬ﻣﻈﺎﻫﺮ ﳌﻌﺠﺰﺍﺕ ﻋﺠﻴﺒﺔ ﻟﻘﻠﻢ ﹺﻋﻠﻢ‬
‫ﺍﻟﻤﺼﻮﺭ ﺍﻷﺯﱄ ﺍﻟﻌﻠﻴﻢ ﺍﳉﻠﻴﻞ ﻭﻗﻠ ﹺﻢ ﺇﺭﺍﺩﺗﻪ ﻭﺃﻣﺮﻩ ﻛﺎﻟﻌﺮﺷﲔ ﺍﻟﺴﺎﺑﻘﲔ‪ ،‬ﺭﻏﻢ ﺑﺴﺎﻃﺘﻬﲈ‪.‬‬
‫ﹼ‬
‫ﻋﺠﺎﺋﺐ‬
‫ﹶ‬ ‫ﺳﻨﺪﻉ ﺣﺎﻟﻴ ﹰﺎ ﻋﻨﴫ ﺍﻟﻨﻮﺭ‪ .‬ﻭﳌﻨﺎﺳﺒﺔ ﻣﺴﺄﻟﺘﻨﺎ ﻧﺤﺎﻭﻝ ﻛﺸﻒ ﺍﳊﺠﺎﺏ ﻋﲈ ﻳﺴﱰ‬
‫ﺍﻷﻣﺮ ﻭﺍﻹﺭﺍﺩﺓ ﻭﻏﺮﺍﺋﺒﻬﲈ ﰲ ﻋﻨﴫ ﺍﳍﻮﺍﺀ ﺍﻟﺬﻱ ﻳﻤ ﹼﺜﻞ ﻋﺮﺵ ﺍﻷﻣﺮ ﻭﺍﻹﺭﺍﺩﺓ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﻛﺮﺓ‬
‫ﺍﻷﺭﺽ‪ .‬ﻭﺫﻟﻚ‪:‬‬
‫ﻛﲈ ﺃﻧﻨﺎ ﻧﺰﺭﻉ ﺍﳊﺮﻭﻑ ﻭﺍﻟﻜﻠﲈﺕ ﺑﺎﳍﻮﺍﺀ ﺍﻟﺬﻱ ﰲ ﺃﻓﻮﺍﻫﻨﺎ‪ ،‬ﻭﺇﺫﺍ ﲠﺎ ﺗﺘﺴﻨﺒﻞ ﻭﺗﺜﻤﺮ‪ ،‬ﺃﻱ ﺃﻥ‬
‫ﺍﻟﻜﻠﻤﺔ ﺗﹸﺼﺒﺢ ﺣﺒ ﹰﺔ ﰲ ﺁﻥ ﻭﺍﺣﺪ ﻛﺄﳖﺎ ﺑﻼ ﺯﻣﺎﻥ ﻭﺗﺘﺴﻨﺒﻞ ﰲ ﺍﳍﻮﺍﺀ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﻫﻮﺍ ﹰﺀ ﺣﺎﻭﻳ ﹰﺎ ﻋﲆ ﻣﺎ‬
‫ﻣﻄﻴﻊ ﻭﻣﻨﻘﺎﺩ‬
‫ﹲ‬ ‫ﻻ ﳛﺪ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﻧﻔﺴﻬﺎ‪ ،‬ﺻﻐﲑﻫﺎ ﻭﻛﺒﲑﻫﺎ‪ .‬ﻛﺬﻟﻚ ﻧﻨﻈﺮ ﺇﱃ ﻋﻨﴫ ﺍﳍﻮﺍﺀ ﻓﻨﺮ￯ ﺃﻧﻪ‬
‫ﺟﻨﺪﻱ ﳉﻴﺶ ﻣﻨﻈﻢ‬
‫ﹲ‬ ‫ﻭﻣﺴﺨﺮ ﻟﻪ ﺇﱃ ﺣﺪﹼ ﻋﻈﻴﻢ ﺣﺘﻰ ﻛﺄﻥ ﱠ‬
‫ﻛﻞ ﺫﺭﺓ ﻣﻦ ﺫﺭﺍﺗﻪ‬ ‫ﱠ‬ ‫ﻷﻣﺮ ﴿ ‪﴾² ±‬‬
‫ﻣﺘﺄﻫﺐ ﻟﺘﻠﻘﻲ ﺍﻷﻣﺮ ﰲ ﻛﻞ ﺁﻥ‪ ،‬ﻭ ﹸﻳﻈﻬﺮ ﺍﻟﻄﺎﻋ ﹶﺔ ﻭﺍﻻﻣﺘﺜﺎﻝ ﻟﻺﺭﺍﺩﺓ ﺍﳌﺘﺠﻠﻴﺔ ﰲ ﺃﻣﺮ »ﻛﻦ« ﺑﻼ ﺯﻣﺎﻥ‪،‬‬
‫ﺳﻮﺍ ﹰﺀ ﰲ ﺫﻟﻚ ﺃﺑﻌﺪﹸ ﺍﻟﺬﺭﺍﺕ ﻭﺃﻗﺮ ﹸﺑﻬﺎ‪.‬‬
‫ﺴﻤﻊ ﰲ ﻛﻞ ﻣﻜﺎﻥ ﰲ ﺍﻷﺭﺽ ﰲ‬
‫ﺇﻥ ﺍﳋﻄﺎﺏ ﺍﻟﺬﻱ ﻳﻠﻘﻴﻪ ﺇﻧﺴﺎﻥ ﻣﻦ ﺍﻹﺫﺍﻋﺔ ﹸﻳ ﹶ‬ ‫ﻣﺜ ﹰ‬
‫ﻼ‪ :‬ﱠ‬
‫ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻭﻛﺄﻧﻪ ﺑﻼ ﺯﻣﺎﻥ ‪-‬ﺑﴩﻁ ﻭﺟﻮﺩ ﺍﻟﺮﺍﺩﻳﻮﺍﺕ‪ -‬ﳑﺎ ﻳﺒﲔ ﻣﺪ￯ ﺍﻣﺘﺜﺎﻝ ﻛﻞ ﺫﺭﺓ ﻣﻦ‬
‫ﺫﺭﺍﺕ ﺍﳍﻮﺍﺀ ﻟﺘﺠﲇ ﺃﻣﺮ ﴿ ‪ ﴾² ±‬ﺍﻣﺘﺜﺎ ﹰ‬
‫ﻻ ﻛﺎﻣ ﹰ‬
‫ﻼ‪.‬‬
‫ﻓﺎﻷﻣﺮ ﻛﺬﻟﻚ ﰲ ﺍﳊﺮﻭﻑ ﺍﻟﺘﻲ ﻫﻲ ﻏﲑ ﻣﺴﺘﻘﺮﺓ ﰲ ﺍﳍﻮﺍﺀ‪ ،‬ﻳﻤﻜﻦ ﺃﻥ ﺗﺼﺒﺢ ﺑﻜﻴﻔﻴﺎﲥﺎ‬
‫ﻓﺘﺸﺎﻫﺪ ﻓﻴﻬﺎ‬
‫ﹶ‬ ‫ﻭﻟﺨﻮﺍﺹ ﻣﺎﺩﻳﺔ ﻛﺜﲑﺓ ﺣﺴﺐ ﴎ ﺍﻻﻣﺘﺜﺎﻝ ﻫﺬﺍ‪.‬‬
‫ﱠ‬ ‫ﻣﻈﺎﻫﺮ ﻟﺘﺄﺛﲑﺍﺕ ﺧﺎﺭﺟﻴﺔ‬
‫ﹶ‬ ‫ﺍﻟﻘﺪﺳﻴﺔ‬
‫ﺍﻟﻐﻴﺐ ﺇﱃ ﺷﻬﺎﺩﺓ‪.‬‬
‫ﹶ‬ ‫ﻭﺗﺤﻮﻝ‬
‫ﹼ‬ ‫ﺧﺎﺻﻴ ﹲﺔ‪ ،‬ﻛﺄﳖﺎ ﺗﻘﻠﺐ ﺍﳌﻌﻨﻮﻳﺎﺕ ﺇﱃ ﻣﺎﺩﻳﺎﺕ‬
‫ﺍﻟﺤﺮﻭﻑ ﺍﻟﺘﻲ ﻫﻲ‬
‫ﹶ‬ ‫ﻭﻫﻜﺬﺍ ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻷﻣﺎﺭﺓ‪ ،‬ﻓﺈﻥ ﺃﻣﺎﺭﺍﺕ ﺃﺧﺮ￯ ﻻ ﲢﺪ ﺗ ﹺ‬
‫ﹸﻈﻬﺮ ﻟﻨﺎ ﺃﻥ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﻫﻮﺍﺋﻴﺔ‪ ،‬ﻭﻻﺳﻴﲈ ﺍﳊﺮﻭﻑ ﺍﳌﻘﺪﺳﺔ ﻭﺍﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺑﺨﺎﺻﺔ ﺣﺮﻭﻑ ﺍﻟﺸﻔﺮﺍﺕ‬
‫ﺍﻷﻭﺍﻣﺮ ﻭﲤﺘﺜﻠﻬﺎ ﺍﻣﺘﺜﺎﻻﹰ ﰲ ﻏﺎﻳﺔ ﺍﻻﻧﺘﻈﺎﻡ‬
‫ﹶ‬ ‫ﺍﻹﳍﻴﺔ ﻭﻫﻲ ﺍﳌﻘﻄﻌﺎﺕ ﺍﻟﺘﻲ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ‪ ،‬ﺗﺴﻤﻊ‬
‫ﻭﺍﻟﺸﻌﻮﺭ ﺍﻟﺘﺎﻡ ﻭﺍﳊﺴﺎﺳﻴﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻭﺑﻼ ﺣﺎﺟﺔ ﺇﱃ ﺯﻣﺎﻥ‪ .‬ﻓﻼ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﳛﻤﻞ ﺍﻟﻤﺮ ﹶﺀ ﻋﲆ‬
‫ﺍﻟﺘﺴﻠﻴﻢ ﺑﺎﳋﻮﺍﺹ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﺰﺍﻳﺎ ﺍﳋﺎﺭﻗﺔ ﺍﻟﻤﺮﻭ ﹼﻳﺔ ﻟﻠﺤﺮﻭﻑ ﺍﻟﺘﻲ ﰲ ﺫﺭﺍﺕ ﺍﳍﻮﺍﺀ ﻭﻣﻦ ﺣﻴﺚ‬
‫ﺍﻟﻘﺪﺳﻴﺔ‪ ،‬ﻭﺍﻟﺘﻲ ﻳﻨﻌﻜﺲ ﻓﻴﻬﺎ ﲡﲇ ﺍﻹﺭﺍﺩﺓ ﺍﻷﺯﻟﻴﺔ ﻭﺟﻠﻮ ﹲﺓ ﻣﻦ ﺃﻣﺮ ﴿ ‪. ﴾² ±‬‬
‫‪٣٨٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﺗﻌﺎﺑﲑ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺘﻲ ﺗﺒﲔ ﺃﺣﻴﺎﻧ ﹰﺎ ﹶ‬

‫ﺃﺛﺮ ﺍﻟﻘﺪﺭﺓ ﻛﺄﳖﺎ ﺻﺎﺩﺭ ﹲﺓ ﻣﻦ ﺻﻔﺔ‬
‫ﻣﺒﻨﻲ ﻋﲆ ﻫﺬﺍ ﺍﻟﴪ‪ .‬ﻓﺘﻠﻚ ﺍﻟﺘﻌﺎﺑﲑ ﺍﻟﻘﺮﺁﻧﻴﺔ ﺗﺪﻝ ﻋﲆ ﺃﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺗﹸﺨ ﹶﻠﻖ‬
‫ﺍﻹﺭﺍﺩﺓ ﻭﺻﻔﺔ ﺍﻟﻜﻼﻡ ﱞ‬
‫ﺍﻷﻣﺮ ﹸﻳﻨ ﹼﻔﺬ ﹸﺣ ﹶ‬
‫ﻜﻤﻪ ﻛﺎﻟﻘﺪﺭﺓ‪.‬‬ ‫ﱠ‬
‫ﻟﻜﺄﻥ ﹶ‬ ‫ﻭﻣﺴﺨﺮ ﹲﺓ ﻭﻣﻨﻘﺎﺩﺓ ﺍﻧﻘﻴﺎﺩ ﹰﺍ ﺗﺎﻣ ﹰﺎ ﻟﻸﻭﺍﻣﺮ ﺣﺘﻰ‬
‫ﹼ‬ ‫ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﴪﻋﺔ‬
‫ﺃﻱ ﺇﻥ ﺍﳊﺮﻭﻑ ﺍﻵﺗﻴﺔ ﻣﻦ ﺍﻷﻣﺮ ﺍﻟﺘﻜﻮﻳﻨﻲ ﺗﺆﺛﺮ ﰲ ﻭﺟﻮﺩ ﺍﻷﺷﻴﺎﺀ ﻭﻛﺄﳖﺎ ﻗﻮ ﹲﺓ ﻣﺎﺩﻳﺔ‪ ،‬ﻭ ﹶﻳﻈﻬﺮ ﺍﻷﻣﺮ‬
‫ﺇﻥ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳋﻔﻴﺔ ﺍﻟﺘﻲ ﻭﺟﻮ ﹸﺩﻫﺎ‬ ‫ﺍﻟﺘﻜﻮﻳﻨﻲ ﻛﺄﻧﻪ ﺍﻟﻘﺪﺭ ﹸﺓ ﻧﻔﺴﻬﺎ ﻭﺍﻹﺭﺍﺩ ﹸﺓ ﻧﻔﺴﻬﺎ‪ .‬ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺗﺸﺎﻫﺪ‬
‫ﺍﳌﺎﺩﻱ ﻫﻮﺍﺋﻲ ﻭﻫﻲ ﰲ ﻏﺎﻳﺔ ﺍﳋﻔﺎﺀ‪ ،‬ﺣﺘﻰ ﻛﺄﳖﺎ ﻣﻮﺟﻮﺩﺍﺕ ﻧﺼﻒ ﻣﻌﻨﻮﻳﺔ ﻭﻧﺼﻒ ﻣﺎﺩﻳﺔ‪ ،‬ﹶ‬
‫ﻧﻔﺴﻬﺎ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺘﻜﻮﻳﻨﻲ ﺍﻟﻘﺪﺭﺓ ﺑﻌﻴﻨﻬﺎ‪ ،‬ﺑﻞ ﻳﺼﺒﺢ ﺍﻟﻘﺪﺭ ﹶﺓ ﹶ‬
‫ﺁﺛﺎﺭ ﺍﻷﻣﺮ ﻭﺍﻹﺭﺍﺩﺓ ﺑﺤﻴﺚ ﻳﺸﺒﻪ ﹸ‬
‫ﻓﻴﻬﺎ ﹸ‬
‫ﻭﻫﻜﺬﺍ ﻷﺟﻞ ﺟﻠﺐ ﺍﻷﻧﻈﺎﺭ ﻭﺍﳊﺚ ﻋﲆ ﺍﻟﺘﺪ ﹼﺑﺮ ﰲ ﻣﻮﺟﻮﺩﺍﺕ ﻛﺄﳖﺎ ﺑﺮﺯﺥ ﺑﲔ‬
‫ﺍﳌﻌﻨﻮﻳﺎﺕ ﻭﺍﳌﺎﺩﻳﺎﺕ ﻳﻘﻮﻝ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪Ä Ã Â Á À ¿ ¾ ½ ¼ ﴿ :‬‬
‫‪ . ﴾Å‬ﻟﺬﺍ ﻓﻤﻦ ﺍﳌﻌﻘﻮﻝ ﺟﺪ ﹰﺍ ﺃﻥ ﺗﻜﻮﻥ ﺍﳊﺮﻭﻑ ﺍﻟﻤﻘ ﹼﻄﻌﺔ ﺍﻟﺘﻲ ﰲ ﺃﻭﺍﺋﻞ ﺍﻟﺴﻮﺭ‬
‫ﺃﻣﺜﺎﻝ‪ ، ﴾4 ﴿ ، ﴾ " !﴿ ، ﴾! ﴿ :‬ﻭﻣﺎﺷﺎﲠﻬﺎ ﻣﻦ ﺍﻟﺸﻔﺮﺍﺕ ﺍﻹﳍﻴﺔ‪ ،‬ﹸﻋ ﹶﻘﺪ ﹰﺍ ﻭﺃﺯﺭﺍﺭ ﹰﺍ‬
‫ﺗﻬﺰ ﺃﻭﺗﺎﺭ ﺍﻟﻌﻼﻗﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ ﺍﳋﻔﻴﺔ ﺑﲔ ﺫﺭﺍﺕ ﺍﳍﻮﺍﺀ ﺑﻼ ﺯﻣﺎﻥ‪ ،‬ﺑﻞ ﻣﻦ‬
‫ﺣﺮﻓﻴﺔ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﹼ‬
‫ﺷﺄﻥ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﻭﻣﻦ ﻭﻇﺎﺋﻔﻬﺎ ﺃﻥ ﺗﺆﺩﻱ ﳐﺎﺑﺮﺍﺕ ﻗﺪﺳﻴﺔ ‪-‬ﻛﺎﻟﻼﺳﻠﻜﻲ ﺍﳌﻌﻨﻮﻱ‪ -‬ﻣﻦ‬
‫ﺍﻷﺭﺽ ﺇﱃ ﺍﻟﻌﺮﺵ‪.‬‬
‫ﺇﻥ ﻛﻞ ﺫﺭﺓ ﺑﻞ ﻛﻞ ﺫﺭﺍﺕ ﺍﳍﻮﺍﺀ ﺍﳌﻨﺘﴩﺓ ﰲ ﺃﻗﻄﺎﺭ ﺍﻟﻌﺎﱂ ﲤﺘﺜﻞ ﺍﻷﻭﺍﻣﺮ ﻭﺗﻨﻘﻠﻬﺎ‬‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻋﱪ ﺍﻟﻼﺳﻠﻜﻲ ﻭﺍﳍﺎﺗﻒ ﻭﺍﻟﱪﻗﻴﺔ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ ﻧﻘﻠﻬﺎ ﺳﺎﺋﺮ ﺍﻟﺴﻴﺎﻻﺕ ﺍﻟﻠﻄﻴﻔﺔ ﻛﺎﻟﻜﻬﺮﺑﺎﺀ‪ .‬ﻓﻠﻘﺪ‬
‫ﺷﺎﻫﺪﺕ ﺑﺎﳊﺪﺱ ﺍﻟﻘﻄﻌﻲ ﺑﻞ ﺑﺎﳌﺸﺎﻫﺪﺓ ﺍﳊﻘﺔ ﺇﺣﺪ￯ ﻭﻇﺎﺋﻔﻬﺎ ‪-‬ﳑﺎ ﺳﻮ￯ ﺍﳌﺬﻛﻮﺭﺓ‪ -‬ﰲ ﹶﺃﺯﺍﻫﲑ‬
‫ﹸ‬
‫ﺍﻟﻠﻮﺯ‪ ،‬ﻭﻫﻲ‪ :‬ﺃﻥ ﺍﻷﺷﺠﺎﺭ ﺍﳌﻨﺘﴩﺓ ﰲ ﺃﻗﻄﺎﺭ ﺍﻷﺭﺽ ﻛﺄﳖﺎ ﺟﻴﺶ ﻣﻨﻈﻢ ﻳﺴﺘﻠﻢ ﺍﻷﻣﺮ ﻧﻔﺴﻪ ﰲ‬
‫ﺁﻥ ﻭﺍﺣﺪ‪ .‬ﻓﺒﻤﺠﺮﺩ ﻫﺒﻮﺏ ﻧﺴﻴﻢ ﺭﻗﻴﻖ ﺗﺴﺘﻠﻢ ﺍﻷﻣﺮ ﻣﻦ ﺗﻠﻚ ﺍﻟﺬﺭﺍﺕ‪ ،‬ﻭﺗﻈﻬﺮ ﻭﺿﻌ ﹰﺎ ﻣﻌﻴﻨ ﹰﺎ‪ .‬ﳑﺎ‬
‫ﺃﻭﺭﺛﺘﻨﻲ ﺗﻠﻚ ﺍﳊﺎﻟﺔ ﻳﻘﻴﻨ ﹰﺎ ﺗﺎﻣ ﹰﺎ ﻭﻗﻨﺎﻋﺔ ﻛﺎﻣﻠﺔ‪ .‬ﺑﺄﻥ ﻗﻴﺎﻡ ﺍﳍﻮﺍﺀ ﰲ ﺳﻄﺢ ﺍﻷﺭﺽ ﻛﺨﺎﺩﻡ ﺃﻣﲔ ﻧﺸﻂ‬
‫ﺿﻴﻮﻑ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺍﻟﺬﻳﻦ ﻳﺴﻜﻨﻮﻥ ﺳﻄﺢ ﺍﻷﺭﺽ‪ ،‬ﻳﺒ ﹼﻠﻎ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﺃﻭﺍﻣﺮ‬ ‫ﹶ‬ ‫ﻓﻌﺎﻝ‪ ،‬ﳜﺪﻡ‬
‫ﺍﻟﺮﲪﻦ ﺑﺬﺭﺍﺗﻪ ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﻟﻼﺳﻠﻜﻲ ﺇﱃ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﺑﺤﻴﺚ ﺗﻜﻮﻥ ﺫﺭﺍﺗﹸﻪ ﻛ ﱡﻠﻬﺎ ﰲ ﺣﻜﻢ‬
‫ﺧﺪﹼ ﺍﻡ ﺍﻷﻣﺮ ﻭﺷﺒﻴﻬﺔ ﺑﻼﻗﻄﺎﺕ ﺍﻟﻼﺳﻠﻜﻲ ﻭﺍﳍﺎﺗﻒ‪ .‬ﻭﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻳﺆﺩﻱ ﺑﺄﻣﺮ »ﻛﻦ« ﻣﻬﲈﺕ‬
‫ﺟﻠﻴﻠﺔ ﻭﻭﻇﺎﺋﻒ ﻣﻨﺘﻈﻤﺔ ﻛﺜﲑﺓ‪ ،‬ﻣﻦ ﺃﻣﺜﺎﻝ ﺗﺸﻜﻴﻞ ﺍﳊﺮﻭﻑ ﰲ ﺍﻟﻔﻢ ﺑﻌﺪ ﺧﺮﻭﺟﻪ ﻣﻨﻪ‪ ،‬ﻭﲥﻮﻳﺔ‬
‫ﺍﻷﻧﻔﺎﺱ ﻭﺍﺳﱰﻭﺍﺡ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﺃﻱ ﺑﻌﺪ ﺃﺩﺍﺋﻪ ﻭﻇﻴﻔﺔ ﺗﻨﻘﻴﺔ ﺍﻟﺪﻡ ﺍﻟﺒﺎﻋﺚ ﻋﲆ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺇﺷﻌﺎﻝ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٨٤‬‬
‫ﹶ‬
‫ﻣﺒﻌﺚ ﻧﻄﻖ ﺍﳊﺮﻭﻑ‬ ‫ﺍﳊﺮﺍﺭﺓ ﺍﻟﻐﺮﻳﺰﻳﺔ ﺍﻟﺘﻲ ﻫﻲ ﻭﻗﻮﺩ ﺍﳊﻴﺎﺓ‪ ،‬ﺛﻢ ﳜﺮﺝ ﺍﳍﻮﺍﺀ ﻣﻦ ﺍﻟﻔﻢ ﻭﻳﻜﻮﻥ‬
‫ﻭﻇﺎﺋﻒ ﻛﺜﲑﺓ ﺑﺄﻣﺮ ﴿ ‪. ﴾² ±‬‬
‫ﹲ‬ ‫ﻭﺍﻧﻄﻼﻗﻬﺎ‪ ..‬ﻭﻫﻜﺬﺍ ﲡﺮﻱ‬
‫ﻓﺒﻨﺎ ﹰﺀ ﻋﲆ ﺧﺎﺻﻴﺔ ﺍﳍﻮﺍﺀ ﻫﺬﻩ‪ ،‬ﻓﺈﻥ ﺍﳊﺮﻭﻑ ﺍﻟﺘﻲ ﻫﻲ ﻣﻮﺟﻮﺩﺍﺕ ﻫﻮﺍﺋﻴﺔ ﻛﻠﲈ ﺍﻛﺘﺴﺒﺖ‬
‫ﺃﻭﺿﺎﻉ ﺍﻟﺒﺚ ﻭﺍﻻﻟﺘﻘﺎﻁ ﻳﺼﺒﺢ ﳍﺎ ﹲ‬
‫ﺣﻆ ﻭﺍﻓﺮ ﻣﻦ ﺗﻠﻚ ﺍﳋﺎﺻﻴﺔ‪.‬‬ ‫ﹶ‬ ‫ﻗﺪﺍﺳ ﹰﺔ‪ ،‬ﺃﻱ ﺍﲣﺬﺕ‬
‫ﻟﺬﺍ ﻓﻠﻜﻮﻥ ﺣﺮﻭﻑ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﰲ ﹸﺣﻜﻢ ﺍﻟ ﹸﻌﻘﺪ‪ ،‬ﻭﺣﺮﻭﻑ ﺍﳌﻘﻄﻌﺎﺕ ﰲ ﺣﻜﻢ ﺍﳌﺮﻛﺰ ﻟﺮﺅﻭﺱ‬
‫ﺗﻠﻚ ﺍﳌﻨﺎﺳﺒﺎﺕ ﺍﳋﻔﻴﺔ‪ ،‬ﻭﰲ ﺣﻜﻢ ﻋ ﹶﻘﺪﻫﺎ ﻭﺃﺯﺭﺍﺭﻫﺎ ﺍﳊﺴﺎﺳﺔ‪ ،‬ﻳﻜﻮﻥ ﻭﺟﻮ ﹸﺩﻫﺎ ﺍﳍﻮﺍﺋﻲ ﻣﺎﻟﻜ ﹰﺎ ﳍﺬﻩ‬
‫ﺍﳋﺎﺻﻴﺔ‪ ،‬ﻛﲈ ﺃﻥ ﻭﺟﻮ ﹶﺩﻫﺎ ﺍﻟﺬﻫﻨﻲ‪ ،‬ﺑﻞ ﻭﺟﻮ ﹸﺩﻫﺎ ﺍﻟﻨﻘﴚ ﺃﻳﻀ ﹰﺎ‪ ،‬ﳍﲈ ﺧﺎﺻﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﳋﺎﺻﻴﺔ‪.‬‬
‫ﻛﺴﺐ ﺍﻟﺸﻔﺎﺀ ‪-‬ﻛﺎﻟﺪﻭﺍﺀ ﺍﳌﺎﺩﻱ‪ -‬ﻭﺍﳊﺼﻮﻝ‬
‫ﹸ‬ ‫ﺃﻱ ﻳﻤﻜﻦ ﺑﻘﺮﺍﺀﺓ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﻭﺑﻜﺘﺎﺑﺘﻬﺎ‬
‫ﻋﲆ ﻣﻘﺎﺻﺪ ﺃﺧﺮ￯‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫‪٣٨٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫»ﺍﻟﻜﻠﲈﺕ ﺍﻹﳍﻴﺔ«‬

‫‬

‫﴿ ‪ÐÏÎÍÌËÊÉÈÇÆÅÄÃ‬‬
‫‪) ﴾Ô Ó Ò Ñ‬ﺍﻟﻜﻬﻒ‪(١٠٩ :‬‬

‫ﺯﺍﺧﺮ ﺑﺎﻟﻶﻟﺊ‬
‫ﹲ‬ ‫ﺑﺤﺮ ﻭﺍﺳﻊ ﺭﻓﻴﻊ‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻠﻄﻴﻔﺔ ﹲ‬
‫ﱠ‬
‫ﻭﺍﻟﺪﺭﺭ‪ ،‬ﻳﻨﺒﻐﻲ ﻟﻜﺘﺎﺑﺔ ﺟﻮﺍﻫﺮﻫﺎ ﺍﻟﻨﻔﻴﺴﺔ ﻛﺘﺎﺑ ﹶﺔ ﳎﻠﺪ ﺿﺨﻢ‪،‬‬
‫ﻟﺬﺍ ﻧﻌ ﹼﻠﻘﻬﺎ ﺇﱃ ﻭﻗﺖ ﺁﺧﺮ ﺑﻤﺸﻴﺌﺔ ﺍﷲ‪ .‬ﻭﻟﻘﺪ ﺗﺮﺍﺀ￯ ﱄ ﻣﻦ‬
‫ﺷﻌﺎﻉ ﺻﺪﺭ ﻣﻦ ﻧﻜﺘﺔ ﻣﻦ ﻧﻜﺎﲥﺎ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﻓ ﹶﻠ ﹶ‬
‫ﻔﺖ ﻧﻈﺮ‬ ‫ﹲ‬ ‫ﺑﻌﻴﺪ‬
‫ﹶ‬
‫ﺃﻓﻀﻞ ﻭﻗﺖ‬ ‫ﻓﻜﺮﻱ ﺇﻟﻴﻪ ﺑﻌﺪ ﺃﺫﻛﺎﺭ ﺍﻟﺼﻼﺓ ﺍﻟﺘﻲ ﺃﻋﺪﹼ ﻫﺎ‬
‫ﳋﻄﻮﺭ ﺍﳊﻘﺎﺋﻖ‪ .‬ﹼﺇﻻ ﺃﻧﻨﻲ ﱂ ﺃﲤﻜﻦ ﻣﻦ ﺗﺴﺠﻴﻞ ﺗﻠﻚ ﺍﻟﻨﻜﺘﺔ‬
‫ﻣﺮ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﻓﻨﺬﻛﺮ ﻫﻨﺎ‬
‫ﺍﻟﺸﻌﺎﻉ ﻛﻠﲈ ﹼ‬
‫ﹸ‬ ‫ﰲ ﺣﻴﻨﻪ‪ ،‬ﻓﺘﺒﺎﻋﺪ ﺫﻟﻚ‬
‫ﻛﻠﲈﺕ ﻟﺘﺨﻂ ﺣﻮﻟﻪ ﺩﻭﺍﺋﺮ ﻻﻗﺘﻨﺎﺹ ﺟﻠﻮﺓ ﻣﻨﻬﺎ ﻗﺒﻞ‬ ‫ﹴ‬ ‫ﺑﻀﻊ‬
‫ﹶ‬
‫ﺃﻥ ﻳﻐﻴﺐ ﻛﻠﻴ ﹰﺎ ﻭﻳﺘﻮﺍﺭ￯ ﻋﻦ ﺍﻷﻧﻈﺎﺭ‪.‬‬

‫ﺍﻟﻜﻠﻤﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﺇﻥ ﺍﻟﻜﻼﻡ ﺍﻷﺯﱄ ﺻﻔﺔ ﺇﳍﻴﺔ‪ ،‬ﻛﺎﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ‪ ،‬ﻟﺬﺍ ﻓﻬﻮ ﻏﻴﺮ ﳏﺪﺩ ﻭﻏﲑ ﹴ‬
‫ﻣﺘﻨﺎﻩ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ‬ ‫ﱠ‬
‫ﹸ‬
‫ﳖﺎﻳﺔ ﻟﻪ ﻻ ﻳﻨﻔﺪ ﻭﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺤﺮ ﻣﺪﺍﺩ ﹰﺍ ﻟﻪ‪.‬‬

‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﻇﻬﺮ ﳾﺀ ﻟﻺﺷﻌﺎﺭ ﺑﻮﺟﻮﺩ ﺷﺨﺺ ﻣﺎ ﻫﻮ ﺗﻜ ﱡﻠ ﹸﻤﻪ‪ ،‬ﻓﻬﻮ ﹶﺃﻗﻮ￯ ﹴ‬
‫ﺃﺛﺮ ﻟﻠﺪﻻﻟﺔ ﻋﻠﻴﻪ؛ ﺇﺫ‬ ‫ﺇﻥ ﹶﺃ ﹶ‬
‫ﱠ‬
‫ﺳﻤﺎﻉ ﻛﻼﻡ ﺻﺎﺩﺭ ﻣﻦ ﺷﺨﺺ ﻣﺎ‪ ،‬ﻳﺜﺒﺖ ﻭﺟﻮ ﹶﺩﻩ ﺇﺛﺒﺎﺗ ﹰﺎ ﻳﻔﻮﻕ ﺃﻟﻒ ﺩﻟﻴﻞ‪ ،‬ﺑﻞ ﺑﺪﺭﺟﺔ ﺍﻟﺸﻬﻮﺩ‪ .‬ﻟﺬﺍ‬
‫ﹸ‬
‫ﻓﺈﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺗﻘﻮﻝ ﺑﻤﻌﻨﺎﻫﺎ ﺍﻹﺷﺎﺭﻱ‪:‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٨٦‬‬
‫ﹼ‬
‫ﺍﻟﺪﺍﻝ ﻋﲆ ﻭﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻛﺎﻧﺖ‬ ‫ﻟﻮ ﻛﺎﻥ ﺍﻟﺒﺤﺮ ﻣﺪﺍﺩ ﹰﺍ ﻟﻌﺪﹼ ﺍﻟﻜﻼﻡ ﺍﻹﳍﻲ‬
‫ﺍﻷﺷﺠﺎﺭ ﺃﻗﻼﻣ ﹰﺎ ﺗﻜﺘﺐ ﺫﻟﻚ ﺍﻟﻌﺪﺩ‪ ،‬ﻣﺎ ﻧﻔﺪ ﻛﻼ ﹸﻡ ﺍﷲ‪ .‬ﺑﻤﻌﻨﻰ ﺃﻥ ﻣﺎ ﻳﺪﻝ ﻋﲆ ﺍﻷﺣﺪ ﺍﻟﺼﻤﺪ‬
‫‪-‬ﺩﻻﻟﺔ ﺍﻟﻜﻼﻡ ﻋﲆ ﺍﳌﺘﻜﻠﻢ‪ -‬ﻻ ﻳﻌﺪﹼ ﻭﻻ ﳛﴡ ﻭﻻ ﺣﺪﹼ ﻟﻪ‪ ،‬ﺣﺘﻰ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺒﺤﺎﺭ ﻣﺪﺍﺩ ﹰﺍ ﻟﻪ‪.‬‬

‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﳌﺎ ﻛﺎﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﺮﺷﺪ ﲨﻴﻊ ﺍﻟﻄﺒﻘﺎﺕ ﺍﻟﺒﴩﻳﺔ ﺇﱃ ﺣﻘﺎﺋﻖ ﺍﻹﻳﲈﻥ‪ ،‬ﻳﻜﺮﺭ ﻇﺎﻫﺮ ﹰﺍ ﺍﳊﻘﻴﻘﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ ﺑﻤﻘﺘﴣ ﺗﻘﺮﻳﺮﻫﺎ ﰲ ﺍﻟﻘﻠﻮﺏ ﻭﺗﺜﺒﻴﺘﻬﺎ ﰲ ﺃﻓﻜﺎﺭ ﺍﻟﻌﺎﻣﺔ ﻭﺇﻗﻨﺎﻋﻬﻢ‪.‬‬
‫ﺟﻮﺍﺏ ﺿﻤﻨﻲ ﻷﻫﻞ ﺍﻟﻌﻠﻢ ﻭﻋﻠﲈﺀ ﺍﻟﻴﻬﻮﺩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻜﺘﺎﺏ ﰲ‬ ‫ﹲ‬ ‫ﻟﺬﺍ ﻓﻬﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬
‫ﺍﻟﻤﺠﺤﻒ ﺍﻟﻈﺎﱂ ﻇﻠﻤ ﹰﺎ ﺑ ﹼﻴﻨ ﹰﺎ ﻋﲆ ﹸﺃﻣﻴﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ ﷺ ﻭﻋﲆ‬
‫ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻋﲆ ﺍﻋﱰﺍﺿﻬﻢ ﹸ‬
‫ﻗﻠﺔ ﻋﻠﻤﻪ‪.‬‬
‫ﺇﻥ ﺗﻜﺮﺍﺭ ﺍﳌﺴﺎﺋﻞ ﺍﳉﻠﻴﻠﺔ ﺍﻟﺘﻲ ﻟﻜﻞ ﻣﻨﻬﺎ ﻗﻴﻤ ﹸﺔ ﺃﻟﻒ ﻣﺴﺄﻟﺔ ﻭﺗﺘﻀﻤﻦ ﺃﻟﻮﻓ ﹰﺎ‬
‫ﻓﺎﻵﻳﺔ ﺗﻘﻮﻝ‪ :‬ﱠ‬
‫ﻣﻦ ﺍﳊﻘﺎﺋﻖ ‪-‬ﻛﲈ ﻫﻲ ﰲ ﻣﺴﺎﺋﻞ ﺍﻷﺭﻛﺎﻥ ﺍﻹﻳﲈﻧﻴﺔ‪ -‬ﺗﻜﺮﺍﺭ ﹰﺍ ﻣﻌﺠﺰ ﹰﺍ ﻭﺑﺄﺳﺎﻟﻴﺐ ﺷﺘﻰ‪ ،‬ﻭﺇﻥ ﺗﻜﺮﺍﺭ‬
‫ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻭﻫﻲ ﺗﺘﻀﻤﻦ ﻛﺜﻴﺮ ﹰﺍ ﺟﺪ ﹰﺍ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﻣﻦ ﺣﻴﺚ ﺍﻟﻔﻮﺍﺋﺪ ﺍﳌﺘﻨﻮﻋﺔ‪ ،‬ﻹﻗﺮﺍﺭﻫﺎ ﰲ‬
‫ﻜﻢ ﻛﺜﲑﺓ ‪-‬ﻛﺎﻟﺘﻘﺮﻳﺮ ﻭﺍﻹﻗﻨﺎﻉ‬ ‫ﹺ‬
‫ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﻛﺎﻓﺔ ﻭﻻﺳﻴﲈ ﺍﻟﻌﻮﺍﻡ‪ ..‬ﻫﺬﺍ ﺍﻟﺘﻜﺮﺍﺭ ﺍﻟﺬﻱ ﺗﻘﺘﻀﻴﻪ ﺣ ﹲ‬
‫ﻭﺍﻟﺘﺤﻘﻴﻖ‪ -‬ﻻ ﻳﻌﺪﹼ ﺣﺼﺮ ﹰﺍ ﻟﻠﻜﻼﻡ ﻭﻻ ﻫﻮ ﻧﺎﺑﻊ ﻣﻦ ﻗﺼﻮﺭ ﺍﻟﺬﻫﻦ ﻭﻻ ﻣﻦ ﻗﻠﺔ ﺍﻟﺒﻀﺎﻋﺔ ﻭﻗﴫ‬
‫ﺍﻟﺒﺤﺎﺭ ﻣﺪﺍﺩ ﹰﺍ‪ ،‬ﻭﺫﻭﻭ ﺍﻟﺸﻌﻮﺭ ﻛﺘﹼﺎﺑ ﹰﺎ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﺃﻗﻼﻣ ﹰﺎ‪ ،‬ﺑﻞ ﺣﺘﻰ ﺍﻟﺬﺭﺍﺕ ﻟﻮ‬
‫ﹸ‬ ‫ﺍﻟﺒﺎﻉ‪ ،‬ﺑﻞ ﻟﻮ ﻛﺎﻧﺖ‬
‫ﺭﺅﻭﺱ ﺃﻗﻼﻡ ﻭﻗﺎﻣﺖ ﻛ ﱡﻠﻬﺎ ﺑﻌﺪﹼ ﻛﻠﲈﺕ ﺍﻟﻜﻼﻡ ﺍﻹﳍﻲ ﺍﻷﺯﱄ‪ ،‬ﻣﺎ ﻧﻔﺪﺕ ﺃﻳﻀ ﹰﺎ‪ ،‬ﱠ‬
‫ﻷﻥ ﻛﻞ ﻣﺎ‬ ‫ﹶ‬ ‫ﻛﺎﻧﺖ‬
‫ﻭﻛﻠﻤﺎﺕ ﺍﷲ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‪ ،‬ﻭﻫﻲ ﻣﻨﺒﻊ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﳌﺘﻮﺟﻪ ﺇﱃ ﻋﺎﱂ‬
‫ﹸ‬ ‫ﹸﺫ ﹺﻛﺮ ﻣﻦ ﺃﻣﻮﺭ ﻫﻲ ﻣﺘﻨﺎﻫﻴﺔ‪،‬‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻣﺨﺎﻃﺒ ﹰﺎ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﲔ‪ ،‬ﹼ‬
‫ﻓﻴﺮﻥ ﰲ ﺃﺳﲈﻉ ﻛﻞ ﻓﺮﺩ‬
‫ﻣﻨﻬﻢ‪ .‬ﻭﻻ ﻏﺮﻭ ﻓﻬﻮ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺧﺰﻳﻨﺔ ﺍﻟﻜﻼﻡ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻻ ﻳﻨﻔﺪ‪.‬‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﱠ‬
‫ﺃﻥ ﺻﺪﻭﺭ ﻛﻼ ﹴﻡ ﳑﺎ ﻻ ﹸﻳﺘﻮﻗﻊ ﻣﻨﻪ ﺍﻟﻜﻼﻡ‪ ،‬ﻳﻤﻨﺢ ﺍﻟﻜﻼ ﹶﻡ ﺃﳘﻴﺔ ﻭﻳﺪﻓﻊ ﺇﱃ‬
‫ﻭﺟﻮ‬
‫ﺳﲈﻋﻪ‪ ،‬ﻭﻻﺳﻴﲈ ﺍﻷﺻﺪﺍﺀ ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﻟﻜﻼﻡ‪ ،‬ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﻷﺟﺴﺎﻡ ﺍﻟﻀﺨﻤﺔ ﻛﺎﻟﺴﺤﺎﺏ ﹼ‬
‫ﺟﻬﺎﺯ‬
‫ﹲ‬ ‫ﻛﻞ ﹴ‬
‫ﺃﺣﺪ ﻋﲆ ﺳﲈﻋﻬﺎ ﺑﺎﻫﺘﲈﻡ ﺑﺎﻟﻎ‪ ،‬ﻭﺑﺨﺎﺻﺔ ﺍﻟﻨﻐﲈﺕ ﺍﻟﺘﻲ ﻳﻄﻠﻘﻬﺎ‬ ‫ﺍﻟﺴﲈﺀ‪ ،‬ﻓﺈﳖﺎ ﲢﻤﻞ ﱠ‬
‫ﺿﺨﻢ ﺿﺨﺎﻣ ﹶﺔ ﺍﳉﺒﻞ ﻓﺈﳖﺎ ﲡﻠﺐ ﺍﻷﺳﲈﻉ ﺇﻟﻴﻬﺎ ﺃﻛﺜﺮ‪ .‬ﻭﻻﺳﻴﲈ ﺍﻟﺼﺪ￯ ﺍﻟﺴﲈﻭﻱ ﺍﻟﻘﺮﺁﲏ ﺍﻟﺬﻱ‬
‫‪٣٨٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻓﺘﺮﻥ ﺑﻪ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﻌﲆ ﺣﺘﻰ ﺗﺴﻤﻊ ﻫﺎﻣﺔ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﺑﺮ ﹼﻣﺘﻬﺎ‪ .‬ﻓﺘﺼﺒﺢ‬ ‫ﹼ‬ ‫ﻳﺒﺚ ‪-‬ﺑﺎﻟﺮﺍﺩﻳﻮ‪-‬‬
‫ﺍﻟﺬﺭﺍﺕ ﺑﻤﺜﺎﺑﺔ ﺍﳌﺮﺍﻳﺎ‬
‫ﹸ‬ ‫ﺫﺭﺍﺕ ﺍﳍﻮﺍﺀ ﺑﻤﺜﺎﺑﺔ ﻻﻗﻄﺎﺕ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻣﺮﺍﻛﺰ ﺑ ﹼﺜﻬﺎ‪ .‬ﻓﺘﻜﻮﻥ‬
‫ﹸ‬
‫ﺍﻟﻌﺎﻛﺴﺔ ﻟﻸﻧﻮﺍﺭ ﻭﺍﻵﺫﺍﻥ ﺍﻟﺼﺎﻏﻴﺔ ﻟﻸﺻﺪﺍﺀ‪ ،‬ﻭﺍﻷﻟﺴﻨﺔ ﺍﻟﺬﺍﻛﺮﺓ ﳍﺎ‪ ،‬ﻭﻛﺄﳖﺎ ﳖﺎﻳﺎﺕ ﺇﺑﺮ ﳉﻬﺎﺯ‬
‫ﺣﺎﻙ ﻋﻈﻴﻢ ﲣﺮﺝ ﺍﻷﺻﻮﺍﺕ‪.‬‬‫ﹴ‬

‫ﻓﺎﻵﻳﺔ ﺗﺒﲔ ﺭﻣﺰ ﹰﺍ ﻣﺪ￯ ﺃﳘﻴﺔ ﺍﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﻣﺪ￯ ﻗﻴﻤﺘﹺﻬﺎ ﻭﻣﺰﺍﻳﺎﻫﺎ ﻭﻛﻮﳖﺎ ﻧﺎﺑﻀ ﹰﺔ‬
‫ﺣﻲ ﻳﺘﺪﻓﻖ ﺑﺎﳊﻴﻮﻳﺔ‪،‬‬
‫ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺍﻟﺬﻱ ﻫﻮ ﻛﻼﻡ ﺍﷲ‪ ،‬ﱞ‬‫ﺑﺎﳊﻴﺎﺓ‪ ،‬ﻓﺘﻘﻮﻝ ﺑﻤﻌﻨﺎﻫﺎ ﺍﻹﺷﺎﺭﻱ‪ :‬ﱠ‬
‫ﺭﻓﻴﻊ ﺳﺎﻡ ﺇﱃ ﺣﺪﹼ ﻻ ﻳﻨﻔﺪ ﻋﺪﺩ ﺍﻷﺳﲈﻉ ﺍﻟﺘﻲ ﺗﻨﺼﺖ ﺇﻟﻴﻪ ﻭﻻ ﻋﺪﺩ ﺍﻟﻜﻠﲈﺕ ﺍﳌﻘﺪﺳﺔ ﺍﻟﺘﻲ ﺗﺪﺧﻞ‬ ‫ﹲ‬
‫ﺗﻠﻚ ﺍﻷﺳﲈﻉ‪ ..‬ﻻ ﺗﻨﻔﺪ ﺗﻠﻚ ﺍﻷﻋﺪﺍﺩ ﺣﺘﻰ ﻟﻮ ﻛﺎﻧﺖ ﺍﻟﺒﺤﺎﺭ ﻣﺪﺍﺩ ﹰﺍ ﻭﺍﳌﻼﺋﻜﺔ ﻛﺘﹼﺎﺑ ﹰﺎ ﳍﺎ ﻭﺍﻟﺬﺭﺍﺕ‬
‫ﻧﻘﺎﻃ ﹰﺎ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﻟﺸﻌﻮﺭ ﺃﻗﻼﻣ ﹰﺎ‪.‬‬
‫ﺭﻭﺡ ﻓﻴﻪ ﻭﻻ ﺣﻴﺎﺓ ﻣﻦ ﻛﻼﻡ‬ ‫ﻧﻌﻢ‪ ،‬ﻻ ﺗﻨﻔﺪ‪ ،‬ﱠ‬
‫ﻷﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﹸﻳﻜﺜﺮ ﰲ ﺍﳍﻮﺍﺀ ﻋﺪﺩ ﻣﺎ ﻻ ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻀﻌﻴﻒ‪ ،‬ﺇﱃ ﺍﳌﻼﻳﲔ ﻓﻜﻴﻒ ﺑﻌﺪﺩ ﻛﻞ ﻛﻠﻤﺔ ﻣﻦ ﻛﻼﻡ ﺭﺏ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺍﻟﺬﻱ‬
‫ﻭﺍﻟﻤﺘﻮﺟﻪ ﺇﱃ ﲨﻴﻊ ﺫﻭﻱ ﺍﻟﺸﻌﻮﺭ ﰲ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺿﲔ‪.‬‬
‫ﹼ‬ ‫ﻻ ﴍﻳﻚ ﻟﻪ‬

‫ﺍﻟﻜﻠﻤﺔ ﺍﳋﺎﻣﺴﺔ‪:‬‬
‫ﻋﺒﺎﺭﺓ ﻋﻦ ﺣﺮﻓﲔ‪:‬‬
‫ﹴ‬
‫ﻛﻠﲈﺕ ﳎﺴﻤﺔ‪.‬‬ ‫ﹴ‬
‫ﻛﻠﲈﺕ‪ ،‬ﻛﺬﻟﻚ ﻟﺼﻔﺔ ﺍﻟﻘﺪﺭﺓ‬ ‫ﺍﳊﺮﻑ ﺍﻷﻭﻝ‪ :‬ﻛﲈ ﺃﻥ ﻟﺼﻔﺔ ﺍﻟﻜﻼﻡ‬
‫ﻛﻠﻤﺎﺕ ﹶﻗﺪﹶ ﺭﻳﺔ ﺣﻜﻴﻤﺔ ﻭﻫﻲ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﻻﺳﻴﲈ ﺍﻷﺣﻴﺎﺀ ﻭﻻﺳﻴﲈ ﺍﳌﺨﻠﻮﻗﺎﺕ‬
‫ﹶ‬ ‫ﻭﻟﺼﻔﺔ ﺍﻟﻌﻠﻢ‬
‫ﺍﻟﺼﻐﲑﺓ‪ ،‬ﱞ‬
‫ﻓﻜﻞ ﻣﻨﻬﺎ ﻛﻠﻤ ﹲﺔ ﺭﺑﺎﻧﻴﺔ ﺑﺤﻴﺚ ﺗﺸﲑ ﺇﱃ ﺍﳌﺘﻜﻠﻢ ﺍﻷﺯﱄ ﺇﺷﺎﺭ ﹰﺓ ﺃﻗﻮ￯ ﻣﻦ ﺍﻟﻜﻼﻡ‪ .‬ﻓﻬﺬﻩ‬
‫ﺇﻥ ﺇﺣﺼﺎﺀ ﻋﺪﺩ ﺗﻠﻚ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻻ ﻳﻨﻔﺪ ﺣﺘﻰ ﻟﻮ ﻛﺎﻧﺖ‬ ‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺗﻮﻣﺊ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﻨﻰ‪ :‬ﱠ‬
‫ﺍﻟﺒﺤﺎﺭ ﻣﺪﺍﺩ ﹰﺍ ﻟﻪ‪.‬‬
‫ﹸ‬
‫ﺇﻥ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻹﳍﺎﻡ ﺍﻵﰐ ﺇﱃ ﺍﳌﻼﺋﻜﺔ ﻭﺍﻹﻧﺴﺎﻥ ﻭﺣﺘﻰ ﺇﱃ ﺍﳊﻴﻮﺍﻧﺎﺕ‪،‬‬‫ﺍﳊﺮﻑ ﺍﻟﺜﺎﲏ‪ :‬ﱠ‬
‫ﻧﻮﻉ ﻣﻦ ﻛﻼﻡ ﺇﳍﻲ‪ .‬ﻓﻼ ﺷﻚ ﱠ‬
‫ﺃﻥ ﻛﻠﲈﺕ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ‪ .‬ﻓﺈﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﲣﱪﻧﺎ ﻋﻦ‬ ‫ﹲ‬
‫ﹺ‬
‫ﻣﺪ￯ ﻛﺜﺮﺓ ﻭﻻ ﳖﺎﺋﻴﺔ ﻋﺪﺩ ﻛﻠﲈﺕ ﺍﻹﳍﺎﻡ ﻭﺍﻷﻣﺮ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﻳﺴﺘﻠﻬﻤﻪ ﺩﻭﻣ ﹰﺎ ﻣﺎ ﻻ ﻳﻌﺪﹼ ﻭﻻ ﳛﴡ‬
‫ﻣﻦ ﺟﻨﻮﺩ ﺭﺏ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ‪.‬‬
‫ﻭﺍﻟﻌﻠﻢ ﻋﻨﺪ ﺍﷲ ‪ ..‬ﻭﻻ ﻳﻌﻠﻢ ﺍﻟﻐﻴﺐ ﹼﺇﻻ ﺍﷲ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٨٨‬‬

‫»ﺇﻧﺰﺍﻝ ﺍﳊﺪﻳﺪ«‬

‫‬
‫﴿ ‪) ﴾3 2 1 0 / . -‬ﺍﳊﺪﻳﺪ‪(٢٥:‬‬

‫ﻃﺮﺣﻪ ﺭﺟﻞ ﻟﻪ ﺃﳘﻴﺘﻪ‬

‫ﻳﺨﺺ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﹶ‬
‫ﹼ‬ ‫ﺟﻮﺍﺏ ﻣﻬﻢ ﺟﺪ ﹰﺍ ﻭﳐﺘﴫ ﻋﻦ ﺳﺆﺍﻝ‬
‫ﺑﻌﺾ ﺍﻟﻌﻠﲈﺀ‪.‬‬
‫ﻭﻋﲆ ﻋﻠﻢ ﻭﺍﺳﻊ‪ ،‬ﻭﺃﻟﺰﻡ ﺑﻪ ﹶ‬
‫ﺳﺆﺍﻝ‪:‬‬
‫ﺇﻥ ﺍﳊﺪﻳﺪ ﳜﺮﺝ ﻣﻦ ﺍﻷﺭﺽ ﻭﻻ ﻳﻨـﺰﻝ ﻣﻦ ﺍﻟﺴﲈﺀ ﺣﺘﻰ ﻳﻘﺎﻝ‪» :‬ﺃﻧﺰﻟﻨﺎ«‪ .‬ﹺ‬
‫ﻓﻠ ﹶﻢ ﱂ ﻳﻘﻞ‬ ‫ﻳﻘﺎﻝ‪ :‬ﱠ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪» :‬ﺃﺧﺮﺟﻨﺎ« ﺑﺪ ﹰ‬
‫ﻻ ﻋﻦ »ﺃﻧﺰﻟﻨﺎ« ﺍﻟﺬﻱ ﻻ ﻳﻮﺍﻓﻖ ﺍﻟﻮﺍﻗﻊ ﻇﺎﻫﺮ ﹰﺍ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻗﺪ ﻗﺎﻝ ﻛﻠﻤﺔ » ﺃﻧﺰﻟﻨﺎ« ﻷﺟﻞ ﺍﻟﺘﻨﺒﻴﻪ ﺇﱃ ﺟﻬﺔ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ‬
‫ﺍﻟﺘﻲ ﻳﻨﻄﻮﻱ ﻋﻠﻴﻬﺎ ﺍﳊﺪﻳﺪ ﻭﺍﻟﺘﻲ ﳍﺎ ﺃﻫﻤﻴﺘﹸﻬﺎ ﰲ ﺍﳊﻴﺎﺓ‪ .‬ﻓﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻻ ﻳﻠﻔﺖ ﺍﻷﻧﻈﺎﺭ ﺇﱃ ﻣﺎﺩﺓ‬
‫ﺍﳊﺪﻳﺪ ﹺ‬
‫ﻧﻔﺴﻬﺎ ﻟﻴﻘﻮﻝ »ﺃﺧﺮﺟﻨﺎ« ﺑﻞ ﻳﻘﻮﻝ »ﺃﻧﺰﻟﻨﺎ« ﻟﻠﺘﻨﺒﻴﻪ ﺇﱃ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺘﻲ ﰲ ﺍﳊﺪﻳﺪ ﻭﺇﱃ‬
‫ﺇﻥ ﺟﻬ ﹶﺔ ﺍﻟﻨﻌﻤﺔ ﻻ ﲣﺮﺝ ﻣﻦ ﺍﻷﺳﻔﻞ ﺇﱃ ﺍﻷﻋﲆ ﺑﻞ ﺗﺄﺗﻰ ﻣﻦ‬ ‫ﻣﺪ￯ ﺣﺎﺟﺔ ﺍﻟﺒﴩ ﺇﻟﻴﻪ‪ .‬ﻭﺣﻴﺚ ﱠ‬
‫ﺧﺰﻳﻨﺔ ﺍﻟﺮﲪﺔ‪ ،‬ﻭﺧﺰﻳﻨ ﹸﺔ ﺍﻟﺮﲪﺔ ﺑﻼ ﺷﻚ ﻋﺎﻟﻴ ﹲﺔ ﻭﰲ ﻣﺮﺗﺒﺔ ﺭﻓﻴﻌﺔ ﹰ‬
‫ﻣﻌﻨﻰ‪ ،‬ﻓﻼﺑﺪ ﺃﻥ ﺍﻟﻨﻌﻤﺔ ﺗﻨـﺰﻝ ﻣﻦ‬
‫ﺍﻷﻋﲆ ﺇﱃ ﺍﻷﺳﻔﻞ‪ ،‬ﻭﺃﻥ ﻣﺮﺗﺒﺔ ﺍﻟﺒﴩ ﺍﳌﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ ﰲ ﺍﻷﺳﻔﻞ‪ ،‬ﻭﺃﻥ ﺍﻹﻧﻌﺎ ﹶﻡ ﻫﻮ ﻓﻮﻕ ﺍﳊﺎﺟﺔ‪.‬‬
‫ﻭﳍﺬﺍ ﻓﺎﻟﺘﻌﺒﲑ ﺍﳊﻖ ﺍﻟﺼﺎﺋﺐ ﻟﻮﺭﻭﺩ ﺍﻟﻨﻌﻤﺔ ﻣﻦ ﺟﻬﺔ ﺍﻟﺮﲪﺔ ﺇﺳﻌﺎﻓ ﹰﺎ ﳊﺎﺟﺔ ﺍﻟﺒﴩ ﻫﻮ‪» :‬ﺃﻧﺰﻟﻨﺎ«‬
‫ﻭﻟﻴﺲ »ﺃﺧﺮﺟﻨﺎ«‪.‬‬
‫ﺍﻹﺧﺮﺍﺝ ﺍﻟﺘﺪﺭﳚﻲ ﻳﺘﻢ ﺑﻴﺪ ﺍﻟﺒﴩ‪ ،‬ﻓﺈﻥ ﻛﻠﻤﺔ »ﺍﻹﺧﺮﺍﺝ« ﻻ ﹸﻳﺸﻌﺮ ﺟﻬﺔ ﺍﻟﻨﻌﻤﺔ‬
‫ﹸ‬ ‫ﻭﳌﺎ ﻛﺎﻥ‬
‫ﻭﻻ ﳚﻌﻠﻬﺎ ﻣﺤﺴﻮﺳ ﹰﺔ ﺑﺄﻧﻈﺎﺭ ﺍﻟﻐﺎﻓﻠﲔ‪.‬‬
‫ﻧﻌﻢ ﻟﻮ ﻛﺎﻧﺖ ﻣﺎﺩﺓ ﺍﳊﺪﻳﺪ ﻫﻲ ﺍﳌﺮﺍﺩﺓ‪ ،‬ﻓﺎﻟﺘﻌﺒﲑ ﻳﻜﻮﻥ »ﺍﻹﺧﺮﺍﺝ« ﺑﺎﻋﺘﺒﺎﺭ ﺍﳌﻜﺎﻥ ﺍﳌﺎﺩﻱ‪.‬‬
‫ﻭﻟﻜﻦ ﺻﻔﺎﺕ ﺍﳊﺪﻳﺪ‪ ،‬ﻭﺍﻟﻨﻌﻤﺔ ﺍﻟﺘﻲ ﻫﻲ ﺍﳌﻌﻨﻰ ﺍﳌﻘﺼﻮﺩ ﻫﻨﺎ‪ ،‬ﻣﻌﻨﻮﻳﺘﺎﻥ؛ ﻟﺬﺍ ﻻ ﻳﺘﻮﺟﻪ ﻫﺬﺍ ﺍﳌﻌﻨﻰ‬
‫ﺇﱃ ﺍﳌﻜﺎﻥ ﺍﳌﺎﺩﻱ‪ ،‬ﺑﻞ ﺇﱃ ﺍﳌﺮﺗﺒﺔ ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫‪٣٨٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻓﺎﻟﻨﻌﻤﺔ ﺍﻵﺗﻴﺔ ﻣﻦ ﺧﺰﻳﻨﺔ ﺍﻟﺮﲪﺔ ﺍﻟﺘﻲ ﻫﻲ ﺇﺣﺪ￯ ﲡﻠﻴﺎﺕ ﻣﺮﺍﺗﺐ ﺳﻤﻮ ﺍﻟﺮﲪﻦ ﻭﺭﻓﻌﺘﻪ‬
‫ﻏﲑ ﺍﳌﺘﻨﺎﻫﻴﺔ ﺗﹸﺮﺳﻞ ﻣﻦ ﺃﻋﲆ ﻣﻘﺎﻡ ﺇﱃ ﺃﺳﻔﻞ ﻣﺮﺗﺒﺔ ﺑﻼ ﺷﻚ ؛ ﻟﺬﺍ ﻓﺎﻟﺘﻌﺒﲑ ﺍﳊﻖ ﳍﺬﺍ ﻫﻮ‪» :‬ﺃﻧﺰﻟﻨﺎ«‪.‬‬
‫ﺇﻥ ﺍﳊﺪﻳﺪ ﻫﻮ‬ ‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﻨ ﹼﺒﻪ ﺍﻟﺒﴩ ﲠﺬﺍ ﺍﻟﺘﻌﺒﲑ ﺇﱃ ﺃﻥ ﺍﳊﺪﻳﺪ ﻧﻌﻤﺔ ﺇﳍﻴﺔ ﻋﻈﻴﻤﺔ‪ .‬ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻭﻣﻨﺒﻊ ﲨﻴﻊ ﺭﻗ ﹼﻴﻬﺎ ﻭﳏﻮﺭ ﻗﻮﲥﺎ‪ ،‬ﻓﻸﺟﻞ ﺍﻟﺘﺬﻛﲑ ﲠﺬﻩ ﺍﻟﻨﻌﻤﺔ‬‫ﹸ‬ ‫ﻣﻨﺸﺄ ﲨﻴﻊ ﺍﻟﺼﻨﺎﻋﺎﺕ ﺍﻟﺒﴩﻳﺔ‬‫ﹸ‬
‫ﺍﻟﻌﻈﻤﻰ ﻳﺬﻛﺮ ﺍﻟﻘﺮﺁﻥ ﺑﻜﻞ ﻋﻈﻤﺔ ﻭﻫﻴﺒﺔ ﻭﰲ ﻣﻘﺎﻡ ﺍﻻﻣﺘﻨﺎﻥ ﻭﺍﻹﻧﻌﺎﻡ ﻗﺎﺋﻼﹰ‪. - ﴿ :‬‬
‫‪ ﴾3 2 1 0 /‬ﻛﲈ ﻳﻌ ﹼﺒﺮ ﻋﻦ ﺃﻋﻈﻢ ﻣﻌﺠﺰﺓ ﻟﺴﻴﺪﻧﺎ ﺩﺍﻭﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺑﻘﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪) ﴾a ` _ ﴿ :‬ﺳﺒﺄ‪ .(١٠:‬ﺃﻱ ﺃﻧﻪ ﻳﺒﲔ ﺗﻠﻴﲔ ﺍﳊﺪﻳﺪ ﻣﻌﺠﺰﺓ ﻋﻈﻴﻤﺔ ﻭﻧﻌﻤﺔ ﻋﻈﻴﻤﺔ‬
‫ﻟﻨﺒﻲ ﻋﻈﻴﻢ‪.‬‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﺇﻥ »ﺍﻷﻋﲆ« ﻭ »ﺍﻷﺳﻔﻞ« ﺗﻌﺒﲑﺍﻥ ﻧﺴﺒﻴﺎﻥ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﻷﻋﲆ ﻭﺍﻷﺳﻔﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ‬
‫ﻣﺮﻛﺰ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ‪ .‬ﺣﺘﻰ ﱠ‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻫﻮ ﺃﺳﻔﻞ ﺑﺎﻟﻨﺴﺒﺔ ﺇﻟﻴﻨﺎ ﻫﻮ ﺍﻷﻋﲆ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻘﺎﺭﺓ ﺃﻣﺮﻳﻜﺎ‪.‬‬
‫ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﳌﻮﺍﺩ ﺍﻵﺗﻴﺔ ﻣﻦ ﺍﳌﺮﻛﺰ ﺇﱃ ﺳﻄﺢ ﺍﻷﺭﺽ ﺗﺘﻐﲑ ﺃﻭﺿﺎ ﹸﻋﻬﺎ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﹶﻣﻦ ﻫﻢ ﻋﲆ‬
‫ﺳﻄﺢ ﺍﻷﺭﺽ‪.‬‬
‫ﻣﻨﺎﻓﻊ ﻛﺜﲑﺓ ﻭﻓﻮﺍﺋﺪ ﻭﺍﺳﻌﺔ‪،‬‬
‫ﹶ‬ ‫ﻓﺎﻟﻘﺮﺁﻥ ﺍﳌﻌﺠﺰ ﺍﻟﺒﻴﺎﻥ ﻳﻘﻮﻝ ﺑﻠﺴﺎﻥ ﺍﻹﻋﺠﺎﺯ‪ :‬ﱠ‬
‫ﺇﻥ ﻟﻠﺤﺪﻳﺪ‬
‫ﺑﺤﻴﺚ ﺇﻧﻪ ﻟﻴﺲ ﻣﺎﺩﺓ ﺍﻋﺘﻴﺎﺩﻳﺔ ﲣﺮﺝ ﻣﻦ ﳐﺰﻥ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﻫﻲ ﻣﺴﻜﻦ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻟﻴﺲ ﻫﻮ‬
‫ﻣﻌﺪﻧ ﹰﺎ ﻓﻄﺮﻳ ﹰﺎ ﻳﺴﺘﻌﻤﻞ ﰲ ﺍﳊﺎﺟﺎﺕ ﻛﻴﻔﲈ ﺍﺗﻔﻖ‪ .‬ﺑﻞ ﻫﻮ ﻧﻌﻤ ﹲﺔ ﻋﻈﻴﻤﺔ ﺃﻧﺰ ﹶﻟﻬﺎ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ ﺑﺼﻔﺘﻪ‬
‫ﺍﳌﻬﻴﺒﺔ »ﺭﺏ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ« ﺃﻧﺰﳍﺎ ﻣﻦ ﺧﺰﻳﻨﺔ ﺍﻟﺮﲪﺔ ﻭﻫﻴﺄﻫﺎ ﰲ ﺍﳌﺼﻨﻊ ﺍﻟﻌﻈﻴﻢ ﻟﻠﻜﻮﻥ‪،‬‬
‫ﻼ ﴿ ‪ ﴾. -‬ﻷﺟﻞ ﺑﻴﺎﻥ‬ ‫ﻟﻴﻜﻮﻥ ﻣﺪﺍﺭ ﹰﺍ ﳊﺎﺟﺎﺕ ﺳﻜﻨﺔ ﺍﻷﺭﺽ‪ .‬ﻓﻌ ﹼﺒﺮ ﻋﻨﻪ ﺑﺎﻹﻧﺰﺍﻝ ﻗﺎﺋ ﹰ‬
‫ﺍﳌﻨﺎﻓﻊ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺘﻲ ﻳﻨﻄﻮﻱ ﻋﻠﻴﻬﺎ ﺍﳊﺪﻳﺪ ﻭﻓﻮﺍﺋﺪﻩ ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﻛﲈ ﻟﻠﺤﺮﻛﺔ ﻭﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﻀﻴﺎﺀ ﺍﻵﰐ‬
‫ﻣﻦ ﺍﻟﺴﲈﺀ ﻓﻮﺍﺋﺪ‪ .‬ﺗﻠﻚ ﺍﻟﺘﻲ ﺗﺮﺳﻞ ﻣﻦ ﻣﺼﻨﻊ ﺍﻟﻜﻮﻥ‪ .‬ﻓﺎﳊﺪﻳﺪ ﻻ ﳜﺮﺝ ﻣﻦ ﺍﳌﺨﺎﺯﻥ ﺍﻟﻀﻴﻘﺔ‬
‫ﻟﻜﺮﺓ ﺍﻷﺭﺽ‪ ،‬ﺑﻞ ﻫﻮ ﰲ ﺧﺰﻳﻨﺔ ﺍﻟﺮﲪﺔ ﺍﻟﺘﻲ ﻫﻲ ﰲ ﻗﴫ ﺍﻟﻜﻮﻥ ﺍﻟﻌﻈﻴﻢ ﺛﻢ ﹸﺃﺭﺳﻞ ﺇﱃ ﺍﻷﺭﺽ‬
‫ﻭﻭﺿﻊ ﰲ ﳐﺰﳖﺎ ﻛﻴﲈ ﻳﻤﻜﻦ ﺍﺳﺘﺨﺮﺍﺟﻪ ﻣﻦ ﺫﻟﻚ ﺍﳌﺨﺰﻥ ﺣﺴﺐ ﺣﺎﺟﺔ ﺍﻟﻌﺼﻮﺭ ﺗﺪﺭﻳﺠﻴ ﹰﺎ‪.‬‬
‫ﻓﻼ ﻳﺮﻳﺪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺃﻥ ﻳﺒﲔ ﺍﺳﺘﺨﺮﺍﺝ ﺍﳊﺪﻳﺪ ﻫﺬﺍ ﺗﺪﺭﻳﺠﻴ ﹰﺎ ﻣﻦ ﻫﺬﺍ ﺍﳌﺨﺰﻥ ﺍﻟﺼﻐﲑ‪،‬‬
‫ﺍﻷﺭﺽ‪ .‬ﺑﻞ ﻳﺮﻳﺪ ﺃﻥ ﻳﺒﲔ ﺃﻥ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻌﻈﻤﻰ ﻗﺪ ﺃﻧﺰﻟﺖ ﻣﻦ ﺍﳋﺰﻳﻨﺔ ﺍﻟﻜﱪ￯ ﻟﻠﻜﻮﻥ ﻣﻊ‬
‫ﻛﺮﺓ ﺍﻷﺭﺽ‪ ،‬ﻭﺫﻟﻚ ﻹﻇﻬﺎﺭ ﺃﻥ ﺍﳊﺪﻳﺪ ﺃﻛﺜﺮ ﴐﻭﺭﺓ ﳋﺰﻳﻨﺔ ﺍﻷﺭﺽ‪ .‬ﺑﺤﻴﺚ ﺇﻥ ﺍﳋﺎﻟﻖ ﺍﳉﻠﻴﻞ‬
‫ﺍﻷﺭﺽ ﻋﻦ ﺍﻟﺸﻤﺲ ﺃﻧﺰﻝ ﻣﻌﻬﺎ ﺍﳊﺪﻳﺪ ﻟﻴﺤﻘﻖ ﺃﻛﺜﺮ ﺣﺎﺟﺎﺕ ﺍﻟﺒﴩ ﻭﻳﻀﻤﻨﻬﺎ‪.‬‬
‫ﹶ‬ ‫ﻋﻨﺪﻣﺎ ﻓﺼﻞ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٩٠‬‬
‫ﻓﺎﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻳﻘﻮﻝ ﺑﺈﻋﺠﺎﺯ‪ ،‬ﻣﺎ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻧﺠﺰﻭﺍ ﲠﺬﺍ ﺍﳊﺪﻳﺪ ﺃﻋﲈﻟﻜﻢ ﻭﺍﺳﻌﻮﺍ ﻟﻼﺳﺘﻔﺎﺩﺓ ﻣﻨﻪ‬
‫ﺑﺈﺧﺮﺍﺟﻪ ﻣﻦ ﺑﺎﻃﻦ ﺍﻷﺭﺽ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻵﻳﺔ ﺍﳉﻠﻴﻠﺔ ﺗﺒﲔ ﻧﻮﻋﲔ ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﺘﻲ ﻫﻲ ﳏﻮﺭ ﻟﺪﻓﻊ ﺍﻷﻋﺪﺍﺀ ﻭﺟﻠﺐ ﺍﳌﻨﺎﻓﻊ‪.‬‬
‫ﻭﻟﻘﺪ ﺷﻮﻫﺪ ﲢﻘﻖ ﻣﻨﺎﻓﻊ ﺍﳊﺪﻳﺪ ﺍﳌﻬﻤﺔ ﻟﻠﺒﴩﻳﺔ ﻗﺒﻞ ﻧﺰﻭﻝ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﹼﺇﻻ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺒﲔ ﺃﻥ ﺍﳊﺪﻳﺪ‬
‫ﹼ‬
‫ﻳﺴﺨﺮ‬ ‫ﺳﻴﻜﻮﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﰲ ﺻﻮﺭ ﺗﺤ ﹼﻴﺮ ﺍﻟﻌﻘﻮﻝ ﺳﻴﺮ ﹰﺍ ﰲ ﺍﻟﺒﺤﺮ ﻭﺍﳍﻮﺍﺀ ﻭﺍﻷﺭﺽ ﺣﺘﻰ ﺇﻧﻪ‬
‫ﺍﻷﺭﺽ ﻭﻳﻈﻬﺮ ﻗﻮﺓ ﺧﺎﺭﻗﺔ ﲥﺪﺩ ﺑﺎﳌﻮﺕ‪ ،‬ﻭﺫﻟﻚ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴾ 1 0 / ﴿ :‬ﹸﻣﻈﻬﺮ ﹰﺍ ﳌﻌﺔ‬
‫ﺇﻋﺠﺎﺯ ﰲ ﺇﺧﺒﺎﺭ ﻏﻴﺒﻲ‪.‬‬
‫*‬ ‫*‬ ‫*‬

‫ﻋﻨﺪﻣﺎ ﺗﻄﺮﻕ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺍﻧﻔﺘﺢ ﺍﻟﻜﻼ ﹸﻡ ﺣﻮﻝ ﻫﺪﻫﺪ ﺳﻠﻴﲈﻥ‪ .‬ﻓﻴﺴﺄﻝ‬
‫ﺇﻥ ﺍﳍﺪﻫﺪ ﻳﺼﻒ ﺍﳋﺎﻟﻖ ﺍﻟﻜﺮﻳﻢ ﺳﺒﺤﺎﻧﻪ ﺑﻘﻮﻟﻪ‪:‬‬ ‫)‪(١‬‬
‫ﺃﺣﺪﹸ ﺇﺧﻮﺍﻧﻨﺎ ﺍﻟﺬﻱ ﻳﻠﺢ ﰲ ﺍﻟﺴﺆﺍﻝ‪:‬‬
‫﴿ ‪) ﴾ G F E D C‬ﺍﻟﻨﻤﻞ‪ (٢٥:‬ﻓﲈ ﺳﺒﺐ ﺫﻛﺮﻩ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﺍﳉﻠﻴﻞ ﻫﺬﺍ‬
‫ﺍﻟﻮﺻﻒ ﺍﻟﺮﻗﻴﻖ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺍﻷﻭﺻﺎﻑ ﺍﳉﻠﻴﻠﺔ؟‪.‬‬
‫ﺇﻥ ﺇﺣﺪ￯ ﻣﺰﺍﻳﺎ ﺍﻟﻜﻼﻡ ﺍﻟﺒﻠﻴﻎ ﻫﻮ ﺃﻥ ﹸﻳﺸﻌﺮ ﺍﻟﻜﻼ ﹸﻡ ﺻﻨﻌ ﹶﺔ ﺍﳌﺘﻜﻠﻢ ﺍﻟﺘﻲ ﻳﻨﺸﻐﻞ‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﲠﺎ‪ .‬ﻓﻬﺪﻫﺪ ﺳﻠﻴﲈﻥ ﺍﻟﺬﻱ ﻳﻤﺜﻞ ﻋﺮﻳﻒ ﺍﻟﻄﻴﻮﺭ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻛﺎﻟﺒﺪﻭﻱ ﺍﻟﻌﺎﺭﻑ ﺍﻟﺬﻱ ﻳﻜﺸﻒ‬
‫ﺑﺎﻟﻔﺮﺍﺳﺔ ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﻟﻜﺮﺍﻣﺔ ﻣﻮﺍﺿﻊ ﺍﳌﺎﺀ ﺍﳋﻔﻴﺔ ﰲ ﺻﺤﺮﺍﺀ ﺟﺰﻳﺮﺓ ﺍﻟﻌﺮﺏ ﺍﻟﺸﺤﻴﺤﺔ ﺑﺎﳌﺎﺀ‪ .‬ﻓﻬﻮ‬
‫ﻃﲑ ﻣﻴﻤﻮﻥ ﻣﺄﻣﻮﺭ ﺑﺈﳚﺎﺩ ﺍﳌﺎﺀ ﻭﻳﻌﻤﻞ ﻋﻤﻞ ﺍﳌﻬﻨﺪﺱ ﻟﺪ￯ ﺳﻴﺪﻧﺎ ﺳﻠﻴﲈﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻓﻠﺬﻟﻚ‬
‫ﹲ‬
‫ﻛﻮﻥ ﺍﷲ ﻣﻌﺒﻮﺩ ﹰﺍ ﻭﻣﺴﺠﻮﺩ ﹰﺍ ﻟﻪ‪ ،‬ﺑﺈﺧﺮﺍﺟﻪ ﺳﺒﺤﺎﻧﻪ ﻣﺎ ﺧﺒﺊ ﰲ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺑﻤﻘﻴﺎﺱ ﺻﻨﻌﺘﻪ ﺍﻟﺪﻗﻴﻘﺔ‪ ،‬ﹶ‬ ‫ﹸﻳﺜﺒﺖ‬
‫ﻓﻴﻌﺮﻑ ﺇﺛﺒﺎﺗﻪ ﻫﺬﺍ ﺑﺼﻨﻌﺘﻪ ﺍﻟﺪﻗﻴﻘﺔ‪.‬‬
‫ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﹼ‬
‫ﺃﻻ ﻣﺎ ﺃﺣﺴ ﹶﻦ ﺭﺅﻳ ﹶﺔ ﺍﳍﺪﻫﺪ! ﺇﺫ ﻟﻴﺲ ﻣﻦ ﻣﻘﺘﴣ ﻓﻄﺮﺓ ﻣﺎ ﲢﺖ ﺍﻟﱰﺍﺏ ﻣﻦ ﺍﳌﻌﺎﺩﻥ ﻭﺍﻟﻨﻮ￯‬
‫ﻭﺍﻟﺒﺬﻭﺭ ﺍﻟﺘﻲ ﻻ ﲢﴡ‪ ،‬ﺃﻥ ﲣﺮﺝ ﻣﻦ ﺍﻷﺳﻔﻞ ﺇﱃ ﺍﻷﻋﲆ‪ .‬ﱠ‬
‫ﻷﻥ ﺍﻷﺟﺴﺎﻡ ﺍﻟﺜﻘﻴﻠﺔ ﺍﻟﺘﻲ ﻻ ﺭﻭﺡ ﳍﺎ‬
‫ﻭﻻ ﺍﺧﺘﻴﺎﺭ ﻻ ﺗﺼﻌﺪ ﺑﻨﻔﺴﻬﺎ ﺇﱃ ﺍﻷﻋﲆ‪ ،‬ﻭﺇﻧﲈ ﺗﺴﻘﻂ ﻣﻦ ﺍﻷﻋﲆ ﺇﱃ ﺍﻷﺳﻔﻞ‪ .‬ﻓﺈﺧﺮﺍﺝ ﺟﺴﻢ ﳐﻔﻲ‬
‫ﲢﺖ ﺍﻟﱰﺍﺏ‪ ،‬ﻣﻦ ﺍﻷﺳﻔﻞ ﺇﱃ ﺍﻷﻋﲆ ﻭﻧﻔﺾ ﺍﻟﱰﺍﺏ ﺍﻟﺜﻘﻴﻞ ﺍﳉﺴﻴﻢ ﻣﻦ ﻋﲆ ﻛﺎﻫﻠﻪ ﺍﳉﺎﻣﺪ ﻻﺑﺪ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﺑﻘﺪﺭﺓ ﺧﺎﺭﻗﺔ ﻻ ﺑﺬﺍﺗﻪ‪ .‬ﻓﺄﺩﺭﻙ ﺍﳍﺪﻫﺪ ﺃﺧﻔﻰ ﺑﺮﺍﻫﲔ ﻛﻮﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻌﺒﻮﺩ ﹰﺍ ﻭﻣﺴﺠﻮﺩ ﹰﺍ ﻟﻪ‬
‫ﻭﻭﺟﺪ ﺃﻫﻢ ﺗﻠﻚ ﺍﻟﱪﺍﻫﲔ ﺑﺼﻨﻌﺘﻪ‪ ،‬ﻭﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻣﻨﺢ ﺇﻋﺠﺎﺯ ﹰﺍ ﺑﺎﻟﺘﻌﺒﲑ ﻋﻨﻪ‪.‬‬
‫ﻭﻛﺸ ﹶﻔﻬﺎ ﺑﻌﺎﺭﻓﻴﺘﻪ ﹶ‬
‫)‪ (١‬ﻫﻮ »ﺭﺃﻓﺖ«؛ ﺍﻟﻐﻴﻮﺭ ﰲ ﻃﺮﺡ ﺍﻷﺳﺌﻠﺔ ﻭﺍﳌﺘﻜﺎﺳﻞ ﰲ ﻛﺘﺎﺑﺔ ﺍﻟﺮﺳﺎﺋﻞ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٣٩١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫»ﺇﻧﺰﺍﻝ ﺍﻷﻧﻌﺎﻡ«‬

‫‬

‫﴿ )*‪876543210/.-,+‬‬
‫‪) ﴾ ; : 9‬ﺍﻟﺰﻣﺮ‪(٦:‬‬

‫ﱠ‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺗﺘﻀﻤﻦ ﺍﻟﻨﻜﺘﺔ ﻧﻔﺴﻬﺎ ﺍﻟﺘﻲ ﺑﻴﻨﹼﺎﻫﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿ ‪ ﴾. -‬ﻓﻬﻲ ﺗﺆﻳﺪﻫﺎ ﻭﺗﺘﺄﻳﺪ ﲠﺎ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪.‬‬

‫ﺇﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﻘﻮﻝ ﰲ ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‪﴾/. - , + * ) ﴿ :‬‬

‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻭﻻ ﻳﻘﻮﻝ‪» :‬ﻭﺧﻠﻖ ﻟﻜﻢ ﻣﻦ ﺍﻷﻧﻌﺎﻡ ﺛﲈﻧﻴﺔ ﺃﺯﻭﺍﺝ« ﻭﺫﻟﻚ ﻟﻺﻓﺎﺩﺓ ﺑﺄﻥ ﺛﲈﻧﻴﺔ ﺃﺯﻭﺍﺝ ﻣﻦ ﺍﳊﻴﻮﺍﻧﺎﺕ‬
‫ﺍﳌﺒﺎﺭﻛﺔ ﻗﺪ ﹸﺃﻧﺰﻟﺖ ﻟﻜﻢ ﻭ ﹸﺃﺭﺳﻠﺖ ﺇﻟﻴﻜﻢ ﻣﻦ ﺧﺰﻳﻨﺔ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻭﻛﺄﳖﺎ ﻣﺮﺳﻠ ﹲﺔ ﻣﻦ ﺍﳉﻨﺔ‪ ،‬ﻷﻥ‬
‫ﺗﻠﻚ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺒﺎﺭﻛﺔ ﻧﻌﻤ ﹲﺔ ﺑﺠﻤﻴﻊ ﺟﻬﺎﲥﺎ ﻟﻠﺒﴩﻳﺔ ﻛﺎﻓﺔ‪ .‬ﻓﻤﻦ ﺃﺷﻌﺎﺭﻫﺎ ﻭﺃﻭﺑﺎﺭﻫﺎ ﻳﺴﺘﻔﻴﺪ‬
‫ﺍﻟﺒﺪﻭ ﰲ ﺣ ﹼﻠﻬﻢ ﻭﺗﺮﺣﺎﳍﻢ‪ ،‬ﻭﻣﻨﻬﺎ ﺗﹸﻨﺴﺞ ﺍﳌﻼﺑﺲ‪ ،‬ﻭﻣﻦ ﳊﻮﻣﻬﺎ ﲥﻴﺄ ﹼ‬
‫ﺃﻟﺬ ﺍﳌﺄﻛﻮﻻﺕ‪ ،‬ﻭﻣﻦ ﺃﻟﺒﺎﳖﺎ‬
‫ﺗﺴﺘﺨﺮﺝ ﺃﻃﻴﺐ ﺍﻷﻃﻌﻤﺔ‪ ،‬ﻭﻣﻦ ﺟﻠﻮﺩﻫﺎ ﺗﺼﻨﻊ ﺍﻷﺣﺬﻳﺔ ﻭﺍﻟﻨﻌﺎﻝ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻮﺍﺩ ﺍﻟﻨﺎﻓﻌﺔ‪،‬‬
‫ﺣﺘﻰ ﺇﻥ ﺭﻭ ﹶﺛﻬﺎ ﻳﻜﻮﻥ ﺭﺯﻗ ﹰﺎ ﻟﻠﻨﺒﺎﺗﺎﺕ ﻭﻭﻗﻮﺩ ﹰﺍ ﻟﻺﻧﺴﺎﻥ‪ .‬ﻓﻜﺄﻥ ﺗﻠﻚ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺒﺎﺭﻛﺔ ﻗﺪ‬
‫ﺗﺠﺴﻤﺖ ﻭﺃﺻﺒﺤﺖ ﺍﻟﻨﻌﻤ ﹶﺔ ﺑﻌﻴﻨﻬﺎ ﻭﺍﻟﺮﲪﺔ ﺑﻨﻔﺴﻬﺎ‪ .‬ﻭﳍﺬﺍ ﹸﺃﻃﻠﻖ ﻋﻠﻴﻬﺎ ﺍﺳﻢ »ﺍﻷﻧﻌﺎﻡ« ﻣﺜﻠﲈ‬‫ﹼ‬
‫ﺃﻃﻠﻖ ﻋﲆ ﺍﳌﻄﺮ ﺍﺳﻢ »ﺍﻟﺮﲪﺔ«‪ .‬ﻓﻜﺄﻥ ﺍﻟﺮﺣﻤ ﹶﺔ ﻗﺪ ﲡﺴﻤﺖ ﻣﻄﺮ ﹰﺍ ﻭﺍﻟﻨﻌﻤ ﹶﺔ ﲡﺴﺪﺕ ﰲ ﺻﻮﺭ ﺷﺘﻰ‬
‫ﻣﻦ ﺃﺷﻜﺎﻝ ﺍﳌﻌﺰ￯ ﻭﺍﻟﻀﺄﻥ ﻭﺍﻟﺒﻘﺮ ﻭﺍﳉﺎﻣﻮﺱ ﻭﺍﻹﺑﻞ‪ .‬ﻭﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻣﻮﺍﺩﻫﺎ ﺍﳉﺴﲈﻧﻴﺔ‬
‫ﺗﹸﺨﻠﻖ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻓﺈﻥ ﺻﻔﺔ ﺍﻟﻨﻌﻤﺔ ﻭﻣﻌﻨﻰ ﺍﻟﺮﲪﺔ ﻗﺪ ﻏﻠﺒﺘﺎ ﻭﺍﺳﺘﺤﻮﺫﺗﺎ ﻋﲆ ﻣﺎﺩﲥﺎ‪ ،‬ﻓﻌ ﹼﺒﺮ ﺍﻟﻘﺮﺁﻥ‬
‫ﻋﻨﻬﺎ ﺑـ»ﺃﻧﺰﻟﻨﺎ« ﺍﻟﺬﻱ ﻳﻔﻴﺪ‪ :‬ﺃﻥ ﺍﳋﺎﻟﻖ ﻗﺪ ﺃﻧﺰﻝ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺒﺎﺭﻛﺔ ﻣﻦ ﺧﺰﻳﻨﺔ ﺍﻟﺮﲪﺔ ﻣﺒﺎﴍﺓ‪،‬‬
‫ﺃﻥ ﺍﳋﺎﻟﻖ ﺍﻟﺮﺣﻴﻢ ﻗﺪ ﺃﺭﺳﻠﻬﺎ ﻣﻦ ﻣﺮﺗﺒﺔ ﺭﲪﺘﻪ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﻣﻦ ﺟﻨﺘﻪ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﻫﺪﻳ ﹰﺔ ﺇﱃ‬
‫ﺃﻱ ﱠ‬
‫ﻭﺟﻪ ﺍﻷﺭﺽ ﺑﻼ ﻭﺳﺎﻃﺔ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٩٢‬‬
‫ﻧﻌﻢ‪ ،‬ﺗﹸﺪﺭﺝ ﺃﺣﻴﺎﻧ ﹰﺎ ﺻﻨﻌ ﹲﺔ ﺗﻘﺪﹼ ﺭ ﺑﺨﻤﺲ ﻟﲑﺍﺕ ﰲ ﻣﺎﺩﺓ ﻻ ﺗﺴﺎﻭﻱ ﺧﻤﺴ ﹶﺔ ﻗﺮﻭﺵ‪ ،‬ﻓﻼ‬
‫ﺗﺆﺧﺬ ﻣﺎﺩ ﹸﺓ ﺍﻟﴚﺀ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ‪ ،‬ﺑﻞ ﺗﹸﻌﻄﻰ ﺍﻷﳘﻴﺔ ﻟﻠﺼﻨﻌﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻛﺎﻟﺼﻨﻌﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ‬
‫ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﺍﳉﺮﻡ ﺍﻟﺼﻐﲑ ﻟﻠﺬﺑﺎﺏ‪ .‬ﻭﺃﺣﻴﺎﻧ ﹰﺎ ﺗﻜﻮﻥ ﺻﻨﻌ ﹲﺔ ﺯﻫﻴﺪﺓ ﰲ ﻣﺎﺩﺓ ﺛﻤﻴﻨﺔ‪،‬‬
‫ﹴ‬
‫ﻋﻨﺪﺋﺬ ﻟﻠﲈﺩﺓ‪.‬‬ ‫ﻓﺎﻟﺤﻜﻢ‬
‫ﹸ‬
‫ﻋﲆ ﻏﺮﺍﺭ ﻫﺬﺍ ﺍﳌﺜﺎﻝ‪ :‬ﻓﺈﻥ ﻣﺎﺩﺓ ﺟﺴﲈﻧﻴﺔ ﻗﺪ ﲢﻤﻞ ﻣﻦ ﻣﻌﺎﲏ ﺍﻟﺮﲪﺔ ﻭﻣﻌﺎﲏ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻜﺜﲑﺓ‬
‫ﺑﺤﻴﺚ ﺗﻔﻮﻕ ﻣﺎﺋ ﹶﺔ ﻣﺮﺓ ﰲ ﺍﻷﳘﻴﺔ ﻋﲆ ﻣﺎﺩﲥﺎ‪ .‬ﺣﺘﻰ ﻟﻜﺄﻥ ﻣﺎﺩ ﹶﺓ ﺫﻟﻚ ﺍﻟﴚﺀ ﲣﺘﻔﻲ ﻭﺗﻨـﺰﻭﻱ ﺃﻣﺎ ﹶﻡ‬
‫ﹺ‬
‫ﻋ ﹶﻈﻢ ﺃﳘﻴﺔ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻟﺬﺍ ﹸ‬
‫ﻓﺎﻟﺤﻜﻢ ﻫﻨﺎ ﻳﺘﻮﺟﻪ ﺇﱃ ﺣﻴﺚ ﺍﻟﻨﻌﻤﺔ‪.‬‬
‫ﺍﻟﻤﻨﺎﻓﻊ ﺍﻟﻌﻈﻴﻤﺔ ﻟﻠﺤﺪﻳﺪ ﻭﻓﻮﺍﺋﺪﹸ ﻩ ﺍﻟﻜﺜﲑﺓ ﻣﺎﺩﺗﹶﻪ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﻌﻤﺔ ﺍﳌﻮﺟﻮﺩﺓ‬
‫ﹸ‬ ‫ﻭﻛﲈ ﺗﹸﺨﻔﻲ‬
‫ﰲ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺒﺎﺭﻛﺔ ﺍﳌﺬﻛﻮﺭﺓ ﻛﺄﳖﺎ ﻗﺪ ﻗﻠﺒﺖ ﻣﺎﺩﲥﺎ ﺍﳉﺴﲈﻧﻴﺔ ﺇﱃ ﻧﻌﻤﺔ‪،‬‬
‫ﹸﻓﺄﺧﺬﺕ ﺻﻔﺎﲥﺎ ﺍﳌﻌﻨﻮﻳﺔ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﺩﻭﻥ ﻣﺎﺩﲥﺎ ﺍﳉﺴﲈﻧﻴﺔ‪ .‬ﻟﺬﺍ ﹸﻋ ﱢﺒ ﹶﺮ ﻋﻨﻬﺎ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬
‫»ﻭﺃﻧﺰﻝ ‪ ...‬ﻭﺃﻧﺰﻟﻨﺎ«‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻋﺒﺎﺭﺓ »ﻭﺃﻧﺰﻝ‪ ..‬ﻭﺃﻧﺰﻟﻨﺎ« ﻛﲈ ﺗﻔﻴﺪ ﺍﻟﻨﻜﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ ﻣﻦ ﺣﻴﺚ ﺍﳊﻘﻴﻘﺔ ﻓﺈﳖﺎ ﺗﻔﻴﺪ‬
‫ﺧﻮﺍﺹ ﳑﻴﺰﺓ‪ ،‬ﻛﻮﺟﻮﺩﻩ ﰲ ﻛﻞ‬
‫ﱠ‬ ‫ﻣﻨﺢ ﺍﳊﺪﻳﺪ‬
‫ﺃﻥ ﹶ‬‫ﻣﻌﻨﻰ ﺑﻼﻏﻴ ﹰﺎ ﻣﻬﻤ ﹰﺎ ﺇﻓﺎﺩﺓ ﻣﻌﺠﺰﺓ‪ .‬ﻭﺫﻟﻚ‪ :‬ﱠ‬
‫ﹰ‬ ‫ﺃﻳﻀ ﹰﺎ‬
‫ﻣﻜﺎﻥ‪ ،‬ﻭﺳﻬﻮﻟﺔ ﺗﻠﻴﻴﻨﻪ ﻛﺎﻟﻌﺠﲔ‪ ،‬ﻧﻌﻤ ﹲﺔ ﺇﳍﻴﺔ‪ .‬ﺣﻴﺚ ﻳﻤﻜﻦ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻪ ﻭﺍﺳﺘﻌﲈﻟﻪ ﰲ ﻛﻞ ﻋﻤﻞ‬
‫ﺭﻏﻢ ﺻﻼﺑﺘﻪ ﻭﺍﺧﺘﻔﺎﺋﻪ ﻭﻭﺟﻮﺩﻩ ﰲ ﺍﻷﻋﲈﻕ ﻓﻄﺮﺓﹰ‪ ،‬ﻟﺬﺍ ﻓﺈﻥ ﺍﻟﺘﻌﺒﲑ ﺑـ ﴿ ‪ ﴾. -‬ﺇﻧﲈ‬
‫ﻛﺄﻥ ﺍﳊﺪﻳﺪ ﻧﻌﻤ ﹲﺔ ﻣﻦ ﺍﻟﻨﻌﻢ ﺍﻟﻔﻄﺮﻳﺔ ﺍﻟﺴﲈﻭﻳﺔ ﺍﻟﺘﻲ ﻳﻤﻜﻦ ﺍﳊﺼﻮﻝ ﻋﻠﻴﻬﺎ‬
‫ﻳﺒﲔ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺃﻱ ﱠ‬
‫ﺑ ﹸﻴﴪ‪ ،‬ﻭﻛﺄﻥ ﻣﺎﺩﺓ ﺍﳊﺪﻳﺪ ﺗﻨـﺰﻝ ﻣﻦ ﻣﺼﻨﻊ ﻋﻠﻮﻱ ﺭﻓﻴﻊ ﻭﺗﺴ ﱠﻠﻢ ﺑﻴﺪ ﺍﻹﻧﺴﺎﻥ ﺑﺴﻬﻮﻟﺔ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﻀﺨﻤﺔ ﻛﺎﻟﺒﻘﺮ ﻭﺍﳉﺎﻣﻮﺱ ﻭﺍﻹﺑﻞ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳉﺴﻴﻤﺔ‪،‬‬
‫ﻣﺴﺨﺮ ﹲﺓ ﻭﺫﻟﻴﻠﺔ ﻭﻣﻄﻴﻌﺔ ﻭﻣﻨﻘﺎﺩﺓ ﺣﺘﻰ ﻟﺼﺒﻲ ﺻﻐﲑ‪ ،‬ﺇﺫ ﺗﺴ ﹼﻠﻢ ﻗﻴﺎﺩﻫﺎ ﻟﻪ ﻭﺗﻄﻴﻌﻪ‪ .‬ﻟﺬﺍ ﻓﺎﻟﺘﻌﺒﲑ ﺑـ‬
‫ﹼ‬
‫ﺴﺘﻮﺣﺶ‬
‫ﹶ‬ ‫﴿ ) * ‪ ﴾, +‬ﻳﻔﻴﺪ ﺃﻥ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺒﺎﺭﻛﺔ ﻟﻴﺴﺖ ﺣﻴﻮﺍﻧﺎﺕ ﺩﻧﻴﻮﻳﺔ ﹸﻳ‬
‫ﻣﻨﻬﺎ ﻭﺗﻠﺤﻖ ﺑﻨﺎ ﺍﻟﴬﺭ ﻛﺎﻟﺒﻌﻮﺽ ﻭﺍﳊﻴﺔ ﻭﺍﻟﻌﻘﺮﺏ ﻭﺍﻟﺬﺋﺐ ﻭﺍﻟﺴﺒﻊ ﻭﻣﺎ ﺷﺎﲠﻬﺎ ﻣﻦ ﺍﻟﻀﻮﺍﺭﻱ‬
‫ﺍﳌﻔﱰﺳﺔ‪ ،‬ﺑﻞ ﻛﺄﳖﺎ ﺣﻴﻮﺍﻧﺎﺕ ﺁﺗﻴﺔ ﻣﻦ ﺟﻨﺔ ﻣﻌﻨﻮﻳﺔ‪ ،‬ﳍﺎ ﻣﻨﺎﻓﻊ ﺟﻠﻴﻠﺔ‪ ،‬ﻭﻻ ﻳﺄﰐ ﻣﻨﻬﺎ ﴐﺭ‪ ،‬ﺑﻞ ﻛﺄﳖﺎ‬
‫ﺗﻨـﺰﻝ ﻣﻦ ﺍﻷﻋﲆ ‪ ،‬ﺃﻱ ﻣﻦ ﺧﺰﻳﻨﺔ ﺍﻟﺮﲪﺔ‪.‬‬
‫‪٣٩٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻭﻟﻌﻞ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﻗﻮﻝ ﺑﻌﺾ ﺍﳌﻔﴪﻳﻦ‪ :‬ﺇﻥ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻗﺪ ﹸﺃﻧﺰﻟﺖ ﻣﻦ ﺍﳉﻨﺔ ﻧﺎﺷﺊ‬
‫ﻣﻦ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺍﳌﺬﻛﻮﺭ‪.‬‬
‫)‪(١‬‬

‫ﺇﻥ ﻛﺘﺎﺑﺔ ﺻﺤﻴﻔﺔ ﻛﺎﻣﻠﺔ ﺣﻮﻝ ﺇﻳﻀﺎﺡ ﻣﺎ ﰲ ﺣﺮﻑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﻦ ﻣﺴﺎﺋﻞ‬
‫ﻭﻧﻜﺎﺕ ﻻ ﺗﻌﺪﹼ ﺇﻃﻨﺎﺑ ﹰﺎ‪ ،‬ﻓﻠﻴﺲ ﺇﺫﻥ ﻣﻦ ﺍﻹﴎﺍﻑ ﰲ ﳾﺀ ﻛﺘﺎﺑﺘﻨﺎ ﺛﻼﺙ ﺻﻔﺤﺎﺕ ﻟﺒﻴﺎﻥ ﻧﻜﺎﺕ‬
‫ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺮﺁﻧﻴﺔ »ﺃﻧﺰﻟﻨﺎ«‪ .‬ﺑﻞ ﻗﺪ ﻳﻜﻮﻥ ﺃﺣﻴﺎﻧ ﹰﺎ ﺣﺮﻑ ﻭﺍﺣﺪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻣﻔﺘﺎﺣ ﹰﺎ ﳋﺰﻳﻨﺔ‬
‫ﻣﻌﻨﻮﻳﺔ ﻋﻈﻴﻤﺔ‪.‬‬
‫*‬ ‫*‬ ‫*‬

‫»ﺩﺳﺘﻮﺭ«‬
‫ﻳﺘﺤﺮﻭﻥ ﻋﻦ ﹴ‬
‫ﻧﻮﺭ ﺧﺎﺭﺝ ﺩﺍﺋﺮﺓ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪ ،‬ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﳍﻢ‪ .‬ﻭﻟﻮ‬ ‫ﺇﻥ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﻻ ﱠ‬ ‫ﱠ‬
‫ﺗﺤﺮ￯ ﺃﺣﺪﹲ ﻣﻨﻬﻢ ﻓﻼ ﳚﺪ ﹼﺇﻻ ﻣﺼﺒﺎﺣ ﹰﺎ ﺑﺪﻻﹰ ﻣﻦ ﺷﻤﺲ ﻣﻌﻨﻮﻳﺔ ﺗﴤﺀ ﻣﻦ ﻧﺎﻓﺬﺓ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪،‬‬
‫ﹼ‬
‫ﺑﻞ ﻗﺪ ﻳﻔﻘﺪ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﺇﻥ ﻣﺎ ﰲ ﺩﺍﺋﺮﺓ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻣﻦ ﻣﴩﺏ ﺍﳋﻠﺔ ﻭﻣﺴﻠﻚ ﺍﻷﺧﻮﺓ‪ ،‬ﻫﺬﺍ ﺍﳌﴩﺏ‬ ‫ﺛﻢ ﱠ‬
‫ﺍﳋﺎﻟﺺ ﻭﺍﳌﺴﻠﻚ ﺍﻟﻘﻮﻱ ﺍﻟﺬﻱ ﹸﻳﻜﺴﺐ ﺍﻟﻔﺮ ﹶﺩ ﺍﻟﻮﺍﺣﺪ ﺃﺭﻭﺍﺣ ﹰﺎ ﻛﺜﲑﺓ ﻭ ﹸﻳﻈﻬﺮ ﺳﺮ ﹰﺍ ﻣﻦ ﺃﴎﺍﺭ‬
‫ﺍﻷﺧﻮﺓ ﺍﻟﺘﻲ ﻭﺭﺛﻬﺎ ﺍﻟﺼﺤﺎﺑ ﹸﺔ ﺍﻟﻜﺮﺍﻡ ﻣﻦ ﻧﻮﺭ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻫﺬﺍ ﺍﳌﴩﺏ ﻻ ﻳﺪﻉ ﺣﺎﺟ ﹰﺔ ﺇﱃ ﺍﻟﺒﺤﺚ ﻋﻦ‬
‫ﺇﴐﺍﺭ ﺑﻪ ﺑﺜﻼﺙ ﺟﻬﺎﺕ‪ -‬ﺑﻞ ﹺ‬
‫ﻳﻮﺟﺪ ﻟﻪ ﺑﺪﻻﹰ ﻣﻦ ﺍﻟﻮﺍﻟﺪ ﺍﳌﺮﺷﺪ‬ ‫ﹴ‬ ‫ﺍﳌﺮﺷﺪ ﺍﻟﻮﺍﻟﺪ ﰲ ﺍﳋﺎﺭﺝ ‪-‬ﻣﻊ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﺸﻔﻘﺔ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﻗﻠﻮﺏ ﺇﺧﻮﺓ ﻛﺒﺎﺭ‪،‬‬
‫ﹸ‬ ‫ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺇﺧﻮﺍﻧ ﹰﺎ ﻛﺒﺎﺭ ﹰﺍ ﻛﺜﲑﻳﻦ‪ .‬ﻓﻼ ﺷﻚ ﱠ‬
‫ﺃﻥ ﻣﺎ ﺗﺴﺒﻐﻪ‬
‫ﻳﺰﻳﻞ ﺷﻔﻘﺔ ﺍﻟﻮﺍﻟﺪ ﺍﻟﻮﺍﺣﺪ‪.‬‬
‫ﺇﻥ ﺍﻟﺬﻱ ﺍﲣﺬ ﻟﻨﻔﺴﻪ ﺷﻴﺨ ﹰﺎ ﻗﺒﻞ ﺩﺧﻮﻟﻪ ﺍﻟﺪﺍﺋﺮﺓ ﻳﻤﻜﻨﻪ ﺃﻥ ﳛﺎﻓﻆ ﻋﲆ ﺭﺍﺑﻄﺘﻪ ﺑﺸﻴﺨﻪ‬‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻭﻣﺮﺷﺪﻩ ﺿﻤﻦ ﺍﻟﺪﺍﺋﺮﺓ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻭﻟﻜﻦ ﹶﻣ ﹾﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﺷﻴﺦ ﺑﻌﺪ ﺍﻟﺪﺧﻮﻝ ﰲ ﺍﻟﺪﺍﺋﺮﺓ‪ ،‬ﻟﻴﺲ ﻟﻪ ﺃﻥ‬
‫ﻳﺘﺨﺬ ﺷﻴﺨ ﹰﺎ ﹼﺇﻻ ﺿﻤﻦ ﺍﻟﺪﺍﺋﺮﺓ‪.‬‬
‫)‪ (١‬ﻟﻘﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﳌﻔﴪﻳﻦ ‪ :‬ﺇﻥ ﻣﺒﺎﺩﺉ ﻫﺬﻩ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻗﺪ ﺃﺗﺖ ﻣﻦ ﺍﻟﺴﲈﻭﺍﺕ‪ .‬ﻭﻣﺮﺍﺩﻫﻢ ﰲ ﺫﻟﻚ‪ :‬ﺃﻥ ﺑﻘﺎﺀ ﻫﺬﻩ‬
‫ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺴﲈﺓ ﺑﺎﻷﻧﻌﺎﻡ‪ ،‬ﺇﻧﲈ ﻫﻮ ﺑﺎﻟﺮﺯﻕ‪ ،‬ﻭﺃﻥ ﺃﺭﺯﺍﻗﻬﺎ ﻫﻲ ﺍﻷﻋﺸﺎﺏ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ‪ ،‬ﻭﺭﺯﻕ ﺍﻷﻋﺸﺎﺏ ﺁﺕ ﻣﻦ ﺍﳌﻄﺮ‪،‬‬
‫ﻭﺍﳌﻄﺮ ﺑﺎﻋﺚ ﻋﲆ ﺍﳊﻴﺎﺓ ﻭﺭﲪﺔ ﻧﺎﺯﻟﺔ ﻣﻦ ﺍﻟﺴﲈﺀ‪ ،‬ﻓﺎﻟﺮﺯﻕ ﺁﺕ ﻣﻦ ﺍﻟﺴﲈﻭﺍﺕ‪ .‬ﻭﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﴿‪﴾ z y x‬‬
‫)ﺍﻟﺬﺍﺭﻳﺎﺕ‪ (٢٢:‬ﺗﺸﲑ ﺇﱃ ﻫﺬﺍ ﺍﳌﻌﻨﻰ‪ .‬ﺇﺫ ﳌﺎ ﻛﺎﻧﺖ ﺇﺩﺍﻣﺔ ﺃﺟﺴﺎﻡ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﳌﺘﺠﺪﺩﺓ ﻫﻲ ﺑﺎﳌﻄﺮ ﺍﻟﻨﺎﺯﻝ ﻣﻦ ﺍﻟﺴﲈﻭﺍﺕ‪،‬‬
‫ﻓﺈﻥ ﺍﻟﺘﻌﺒﲑ ﺑـ »ﺃﻧﺰﻟﻨﺎ« ﻫﻮ ﰲ ﻣﻮﺿﻌﻪ ﺍﻟﻼﺋﻖ )ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٩٤‬‬
‫ﻓﻴﺾ ﺍﻟﻮﻻﻳﺔ‬
‫ﺛﻢ ﺇ ﱠﻥ ﻣﺎ ﰲ ﺩﺭﺱ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻟﻠﺤﻘﺎﺋﻖ ﻣﻦ ﻋﻠﻢ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺬﻱ ﻳﻤﻨﺢ ﹶ‬
‫ﺧﺎﺭﺝ‬
‫ﹶ‬ ‫ﺍﻟﻜﱪ￯ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﴎ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻻ ﻳﺪﻉ ﺣﺎﺟﺔ ﺇﱃ ﺍﻻﻧﺘﲈﺀ ﺇﱃ ﺍﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ‬
‫ﺍﻟﺪﺍﺋﺮﺓ‪ ،‬ﹼﺇﻻ ﻣﻦ ﻓﻬﻢ ﺍﻟﻄﺮﻳﻘﺔ ﻋﲆ ﻏﲑ ﻭﺟﻬﻬﺎ ﻭﻛﺄﳖﺎ ﹰ‬
‫ﺭﺅ￯ ﲨﻴﻠﺔ ﻭﺧﻴﺎﻻﺕ ﻭﺃﻧﻮﺍﺭ ﻭﺃﺫﻭﺍﻕ‪،‬‬
‫ﻭﻳﺮﻏﺐ ﰲ ﺍﳊﺼﻮﻝ ﻋﲆ ﺃﺫﻭﺍﻕ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻮﺳﺎﲥﺎ ﳑﺎ ﺳﻮ￯ ﻓﻀﺎﺋﻞ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻳﻄﻠﺐ ﻣﻘﺎﻡ‬
‫ﺩﺍﺭ ﺣﻜﻤﺔ‪ .‬ﻭﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ ﻓﻴﻬﺎ ﻋﲆ ﻗﺪﺭ ﺍﳌﺸﻘﺎﺕ‬ ‫ﺍﳌﺮﺟﻌﻴﺔ ﻛﻌ ﹶﺒﺪﺓ ﺍﻟﻨﻔﺲ‪ .‬ﱠ‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﹸ‬
‫ﺩﺍﺭ ﻣﻜﺎﻓﺄﺓ ﻭﺟﺰﺍﺀ‪ .‬ﻭﳍﺬﺍ ﻻ ﳞﺘﻢ ﹸ‬
‫ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ ﺑﺎﻷﺫﻭﺍﻕ ﻭﺍﻷﻧﻮﺍﺭ ﺍﻟﺘﻲ‬ ‫ﻭﺍﻟﺘﻜﺎﻟﻴﻒ‪ ،‬ﻭﻫﻲ ﻟﻴﺴﺖ ﹶ‬
‫ﻳﻔﺮﻭﻥ ﻣﻨﻬﺎ ﻭﻳﺮﻳﺪﻭﻥ ﺳﱰﻫﺎ‪.‬‬
‫ﰲ ﺍﻟﻜﺸﻒ ﻭﺍﻟﻜﺮﺍﻣﺎﺕ‪ ،‬ﺑﻞ ﻗﺪ ﹼ‬
‫ﺇﻥ ﺩﺍﺋﺮﺓ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺩﺍﺋﺮ ﹲﺓ ﻭﺍﺳﻌﺔ ﺟﺪ ﹰﺍ‪ ،‬ﻭﻃﻼﲠﺎ ﻛﺜﲑﻭﻥ ﺟﺪ ﹰﺍ‪ ،‬ﻓﻼ ﺗﻌﺎﻗﺐ ﺍﻟﺬﻳﻦ‬
‫ﺛﻢ ﱠ‬
‫ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻤﻠﻚ ﻗﻠﺒ ﹰﺎ‬
‫ﳞﺮﺑﻮﻥ ﻣﻨﻬﺎ‪ ،‬ﻭﻻ ﲥﺘﻢ ﲠﻢ‪ .‬ﻭﺭﺑﲈ ﻻ ﺗﺪﺧﻠﻬﻢ ﺿﻤﻦ ﺩﺍﺋﺮﲥﺎ ﻣﺮﺓ ﺃﺧﺮ￯‪ .‬ﱠ‬
‫ﻭﺍﺣﺪ ﹰﺍ ﻭﺍﻟﻘﻠﺐ ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺩﺍﺧﻞ ﺍﻟﺪﺍﺋﺮﺓ ﻭﺧﺎﺭﺟﻬﺎ ﻣﻌ ﹰﺎ‪.‬‬
‫ﺇﻥ ﺍﻟﺮﺍﻏﺒﲔ ﰲ ﺇﺭﺷﺎﺩ ﺍﻵﺧﺮﻳﻦ ﳑﻦ ﻫﻢ ﺧﺎﺭﺝ ﺩﺍﺋﺮﺓ ﺍﻟﻨﻮﺭ‪ ،‬ﻋﻠﻴﻬﻢ ﹼﺃﻻ ﻳﻨﺸﻐﻠﻮﺍ ﺑﻄﻼﺏ‬
‫ﺛﻢ ﱠ‬
‫ﺍﻟﻨﻮﺭ ﻷﻥ ﺍﺣﺘﲈﻝ ﺧﴪﺍﳖﻢ ﺑﺜﻼﺙ ﺟﻬﺎﺕ ﻭﺍﺭﺩ‪ .‬ﻓﺎﻟﻄﻼﺏ ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﺘﻘﻮ￯ ﻟﻴﺴﻮﺍ‬
‫ﹸ‬
‫ﻭﺍﻻﻧﺸﻐﺎﻝ‬ ‫ﺑﺤﺎﺟﺔ ﺇﱃ ﺍﻹﺭﺷﺎﺩ‪ ،‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﰲ ﺍﳋﺎﺭﺝ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺗﺎﺭﻛﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﹸ‬
‫ﻓﺘﺮﻙ ﺃﻭﻟﺌﻚ‬
‫ﲠﺆﻻﺀ ﺍﳌﺘﻘﲔ ﻟﻴﺲ ﻣﻦ ﺍﻹﺭﺷﺎﺩ ﰲ ﳾﺀ‪ .‬ﻓﺈﻥ ﻛﺎﻥ ﳑﻦ ﳛﺐ ﻫﺆﻻﺀ ﺍﻟﻄﻼﺏ ﻓﻠﻴﺪﺧﻞ ﺃﻭ ﹰ‬
‫ﻻ ﺿﻤﻦ‬
‫ﺍﻟﺪﺍﺋﺮﺓ‪ ،‬ﻭﻟﻴﻜﻦ ﳍﻢ ﺃﺧ ﹰﺎ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺫﺍ ﻣﺰﺍﻳﺎ ﻭﻓﻀﺎﺋﻞ ﻓﻠﻴﻜﻦ ﳍﻢ ﺃﺧ ﹰﺎ ﻛﺒﻴﺮ ﹰﺍ‪.‬‬
‫ﻭﻟﻘﺪ ﺗﺒ ﹼﻴﻦ ﰲ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺃﻥ ﻟﻼﻧﺘﺴﺎﺏ ﺇﱃ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺃﻫﻤﻴ ﹰﺔ ﻋﻈﻴﻤﺔ ﻭﺛﻤﻨ ﹰﺎ ﻏﺎﻟﻴ ﹰﺎ‬
‫ﺟﺪ ﹰﺍ‪ ،‬ﻓﺎﻟﺮﺍﺷﺪ ﺍﻟﺬﻱ ﺑﺬﻝ ﻫﺬﻩ ﺍﻟﺘﻀﺤﻴﺎﺕ ﻭﺟﺎﻫﺪ ﺍﻹﳊﺎﺩ ﺑﺎﺳﻢ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‪ ،‬ﻻ ﻳﱰﻙ ﻫﺬﺍ‬
‫ﺍﳌﺴﻠﻚ ﺍﻟﺬﻱ ﻫﻮ ﺃﺛﻤ ﹸﻦ ﻣﻦ ﺍﻷﳌﺎﺱ ﻭﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺪﺧﻞ ﻣﺴﺎﻟﻚ ﺃﺧﺮ￯ ﻏﲑﻩ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫*‬ ‫*‬ ‫*‬
‫‪٣٩٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫»ﻓﻘﺮﺓ«‬
‫ﻛﺘﺒﺖ ﰲ ﺳﺠﻦ »ﺃﺳﻜﻲ ﺷﻬﺮ«‬
‫ﺍﺧﻮﰐ!‬
‫ﺩﺍﻓﻌﺖ ﺩﻓﺎﻋﺎﺕ ﻋﺪﻳﺪﺓ ﻋﻦ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﺑﲈ ﻳﻠﻴﻖ ﲠﻢ ﻣﻦ ﺩﻓﺎﻉ‪ ،‬ﻭﺳﺄﻗﻮﳍﺎ ﺑﺈﺫﻥ ﺍﷲ‬
‫ﹸ‬ ‫ﻟﻘﺪ‬
‫ﺻﻮﺕ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻭﻣﻨـﺰﻟﺔ ﻃﻼﲠﺎ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺑﺄﴎﻫﺎ‪.‬‬
‫ﹶ‬ ‫ﰲ ﺍﳌﺤﻜﻤﺔ ﻭﺑﺄﻋﲆ ﺻﻮﰐ‪ ،‬ﹸ‬
‫ﻭﺳﺄﺳﻤﻊ‬
‫ﹼﺇﻻ ﺃﻧﻨﻲ ﺃﻧﺒﻬﻜﻢ ﺇﱃ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﺇﻥ ﴍﻁ ﺍﳊﻔﺎﻅ ﻋﲆ ﻣﺎ ﰲ ﺩﻓﺎﻋﻲ ﻣﻦ ﻗﻴﻤﺔ‪ ،‬ﻫﻮ ﻋﺪﻡ ﻫﺠﺮ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺑﻤﻀﺎﻳﻘﺎﺕ‬ ‫ﱠ‬
‫ﺍﻟﻀﻴﻖ‬
‫ﹸ‬ ‫ﹺ‬
‫ﻭﺃﻣﺜﺎﳍﺎ‪ ،‬ﻭﻋﺪﻡ ﺍﺳﺘﻴﺎﺀ ﺍﻷﺥ ﻣﻦ ﺃﺳﺘﺎﺫﻩ‪ ،‬ﻭﻋﺪﻡ ﺍﻟﻨﻔﻮﺭ ﻣﻦ ﺇﺧﻮﺍﻧﻪ ﳑﺎ ﻳﺴﺒﺒﻪ‬ ‫ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ‬
‫ﻭﺍﻟﻀﺠﺮ‪ ،‬ﻭﻋﺪﻡ ﺗﺘﺒﻊ ﻋﻮﺭﺍﺕ ﺍﻵﺧﺮﻳﻦ ﻭﺗﻘﺼﲑﺍﲥﻢ‪.‬‬
‫ﺇﻧﻜﻢ ﺗﺬﻛﺮﻭﻥ ﻣﺎ ﺃﺛﺒﺘﻨﺎﻩ ﰲ ﺭﺳﺎﻟﺔ ﺍﻟﻘﺪﺭ‪ :‬ﱠ‬
‫ﺇﻥ ﰲ ﺍﻟﻈﻠﻢ ﺍﻟﻨﺎﺯﻝ ﺑﺎﻹﻧﺴﺎﻥ ﺟﻬﺘﲔ ﻭﺣﻜﻤﲔ‪.‬‬
‫ﺍﳉﻬﺔ ﺍﻷﻭﱃ‪ :‬ﻟﻺﻧﺴﺎﻥ‪.‬‬
‫ﻭﺍﻷﺧﺮ￯‪ :‬ﻟﻠﻘﺪﺭ ﺍﻹﳍﻲ‪.‬‬
‫ﺍﻹﻧﺴﺎﻥ ﻓﻴﲈ ﹸ‬
‫ﻳﻌﺪﻝ ﺍﻟﻘﺪﹶ ﺭ ﻭﻫﻮ ﺍﻟﻌﺎﺩﻝ‪.‬‬ ‫ﹸ‬ ‫ﻓﻔﻲ ﺍﳊﺎﺩﺛﺔ ﺍﻟﻮﺍﺣﺪﺓ ﻳﻈﻠﻢ‬
‫ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﻔﻜﺮ ‪-‬ﰲ ﻗﻀﻴﺘﻨﺎ ﻫﺬﻩ‪ -‬ﰲ ﻋﺪﺍﻟﺔ ﺍﻟﻘﺪﺭ ﺍﻹﳍﻲ ﻭﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﺃﻛﺜﺮ ﳑﺎ ﻧﻔﻜﺮ‬
‫ﰲ ﻇﻠﻢ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﺇﻥ ﺍﻟﻘﺪﺭ ﻗﺪ ﺩﻋﺎ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﺇﱃ ﻫﺬﺍ ﺍﳌﺠﻠﺲ‪ .‬ﻭﺇﻥ ﺣﻜﻤﺔ ﻇﻬﻮﺭ ﺍﳉﻬﺎﺩ ﺍﳌﻌﻨﻮﻱ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻗﺪ ﺳﺎﻗﺘﻬﻢ ﺇﱃ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﺣﻘ ﹰﺎ ﺿﺠﺮﺓ ﻭﺧﺎﻧﻘﺔ‪ ،‬ﻓﺼﺎﺭ ﹸ‬
‫ﻇﻠﻢ ﺍﻹﻧﺴﺎﻥ ﻭﺳﻴﻠﺔ‬
‫ﻟﺬﻟﻚ‪.‬‬
‫ﻭﳍﺬﺍ‪ ،‬ﺇﻳﺎﻛﻢ ﺃﻥ ﻳﻘﻮﻝ ﺑﻌﻀﻜﻢ ﻟﺒﻌﺾ‪» :‬ﻟﻮ ﱂ ﺃﻓﻌﻞ ﻛﺬﺍ ﳌﺎ ﺍﻋﺘﻘﻠﺖ«‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫*‬ ‫*‬ ‫*‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٩٦‬‬

‫»ﴍﻑ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺮﻓﻴﻊ«‬

‫ﺇﺧﻮﺍﲏ !‬
‫ﺃﻥ »ﺍﳌﺜﻨﻮﻱ ﺍﻟﺮﻭﻣﻲ« ﻗﺪ ﺃﺻﺒﺢ ﻣﺮﺁﺓﹰ ﳊﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﳊﻘﺎﺋﻖ‬ ‫ﻟﻘﺪ ﹸﺃﺧﻄﺮ ﺇﱃ ﻗﻠﺒﻲ‪ :‬ﻛﲈ ﱠ‬
‫ﺍﻟﻤﻔﺎﺿﺔ ﻣﻦ ﻧﻮﺭ ﺷﻤﺲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ ،‬ﻓﺎﻛﺘﺴﺐ ﻣﻨـﺰﻟ ﹰﺔ ﺳﺎﻣﻴﺔ ﻭﺷﺮﻓ ﹰﺎ ﺭﻓﻴﻌ ﹰﺎ ﺣﺘﻰ‬ ‫ﺍﻟﺴﺒﻊ ﹸ‬
‫ﺃﺻﺒﺢ ﻣﺮﺷﺪ ﹰﺍ ﺧﺎﻟﺪ ﹰﺍ ﻟﻜﺜﲑ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﻠﺐ ﻓﻀﻼﹰ ﻋﻦ ﺍﳌﻮﻟﻮﻳﲔ‪ .‬ﻛﺬﻟﻚ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺳﺘﻨﺎﻝ‬
‫ﹴ‬
‫ﻣﺮﺷﺪﺓ ﺧﺎﻟﺪﺓ ﺭﺍﺋﺪﺓ‬ ‫ﺑﺈﺫﻥ ﺍﷲ ﺷﺮﻓ ﹰﺎ ﺭﻓﻴﻌ ﹰﺎ ﺳﺎﻣﻴ ﹰﺎ ﺑﺴﺒﻊ ﺟﻬﺎﺕ‪ ،‬ﻭﺳﺘﻜﻮﻥ ﻟﺪ￯ ﺃﻫﻞ ﺍﳊﻘﻴﻘﺔ ﺑﻤﺜﻞ‬
‫ﺑﺎﻗﻴﺔ ﺑﺴﺒﻌﺔ ﺃﺿﻌﺎﻑ »ﺍﳌﺜﻨﻮﻱ ﺍﻟﺮﻭﻣﻲ«‪ .‬ﻷﳖﺎ ﺗﻤ ﹼﺜﻞ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺴﺒﻌﺔ ﻟﻨﻮﺭ ﺷﻤﺲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﻭﺍﻷﻟﻮﺍﻥ ﺍﻟﺴﺒﻌﺔ ﺍﳌﺘﻨﻮﻋﺔ ﰲ ﺿﻴﺎﺋﻬﺎ‪ ،‬ﲤﺜﻠﻬﺎ ﺩﻓﻌ ﹰﺔ ﻭﺍﺣﺪﺓ ﰲ ﻣﺮﺁﲥﺎ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫*‬ ‫*‬ ‫*‬

‫»ﻟﻄﻤﺔ ﺭﲪﺔ«‬
‫ﺇﺧﻮﰐ!‬
‫ﻟﻘﺪ ﺃﺩﺭﻛﺖ ﱠ‬
‫ﺃﻥ ﺍﻟﺘﻲ ﻧﺰﻟﺖ ﺑﻨﺎ ‪-‬ﻣﻊ ﺍﻷﺳﻒ‪ -‬ﻫﻲ ﻟﻄﻤ ﹸﺔ ﺭﲪﺔ‪ .‬ﺃﺩﺭﻛﺘﹸﻬﺎ ﻣﻨﺬ ﺣﻮﺍﱄ ﺛﻼﺛﺔ‬
‫ﺃﻳﺎﻡ ﻭﺑﻘﻨﺎﻋﺔ ﺗﺎﻣﺔ‪ .‬ﺣﺘﻰ ﺇﻧﻨﻲ ﻓﻬﻤﺖ ﺇﺷﺎﺭ ﹰﺓ ﻣﻦ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﻜﺜﲑﺓ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻟﻮﺍﺭﺩﺓ ﺑﺤﻖ‬
‫ﺍﻟﻌﺎﺻﲔ ﷲ‪ ،‬ﻓﻬﻤﺘﹸﻬﺎ ﻛﺄﳖﺎ ﻣﺘﻮﺟﻬ ﹲﺔ ﺇﻟﻴﻨﺎ‪ .‬ﻭﺗﻠﻚ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻫﻲ‪Í Ì Ë Ê﴿ :‬‬
‫ﻧﺴﻲ ﺍﻟﺬﻳﻦ ﹸﺫﻛﹼﺮﻭﺍ ﺑﺎﻟﻨﺼﺎﺋﺢ‪ ،‬ﻭﱂ ﻳﻌﻤﻠﻮﺍ ﺑﻤﻘﺘﻀﺎﻫﺎ ‪ ..‬ﺃﺧﺬﻧﺎﻫﻢ‬ ‫‪ ﴾ Ù ... Î‬ﺃﻱ ﹼ‬
‫ﻟﻤﺎ ﹶ‬
‫)‪(١‬‬

‫ﺑﺎﳌﺼﻴﺒﺔ ﻭﺍﻟﺒﻼﺀ‪.‬‬
‫ﺳﺮ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﻛﺎﻧﺖ ﺣﻘ ﹰﺎ ﺭﺳﺎﻟﺔ ﺭﻓﻴﻌﺔ ﺳﺎﻣﻴﺔ‪،‬‬
‫ﺗﺨﺺ ﱠ‬‫ﹼ‬ ‫ﻧﻌﻢ‪ ،‬ﻟﻘﺪ ﹸﻛﺘﹼﺒﻨﺎ )‪ (٢‬ﻣﺆﺧﺮ ﹰﺍ ﺭﺳﺎﻟ ﹶﺔ‬
‫ﻭﺩﺳﺘﻮﺭ ﹰﺍ ﹶﺃﺧﻮﻳ ﹰﺎ ﻧﻮﺭﺍﻧﻴ ﹰﺎ‪ ،‬ﺑﺤﻴﺚ ﺇﻥ ﺍﳊﻮﺍﺩﺙ ﻭﺍﳌﺼﺎﺋﺐ ﺍﻟﺘﻲ ﻻ ﻳﻤﻜﻦ ﺍﻟﺼﻤﻮ ﹸﺩ ﲡﺎﻫﻬﺎ ﹼﺇﻻ ﺑﻌﴩﺓ‬
‫)‪ (١‬ﻧﺺ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪Ù Ø × Ö Õ Ô Ó Ò Ñ Ð Ï Î Í Ì Ë Ê﴿ :‬‬
‫‪) ﴾Ý Ü Û Ú‬ﺍﻷﻧﻌﺎﻡ‪.(٤٤:‬‬
‫)‪ (٢‬ﻳﻘﻮﻝ »ﺍﻟﻨﻮﺭﳼ« ﻛﹸﺘﺒﻨﺎ ﺑﺎﻟﺒﻨﺎﺀ ﻟﻠﻤﺠﻬﻮﻝ ﻭﱂ ﻳﻘﻞ »ﻛﺘﺒﻨﺎ« ﻟﻠﻤﻌﻠﻮﻡ ﻭﻛﺄﻧﻪ ﻳﺸﲑ ﺑﺬﻟﻚ ﺇﱃ ﺃﻥ ﺭﺳﺎﻟﺔ »ﺍﻹﺧﻼﺹ« ﹾ‬
‫ﺇﻥ ﻫﻲ‬
‫ﺇﻻ ﻓﻴﻮﺿﺎﺕ ﻗﺮﺁﻧﻴﺔ ﹸﺃ ﹾ‬
‫ﻣﻠﻴﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﻫﻨﺎ ﺗﺄﰐ ﺃﳘﻴﺘﻬﺎ‪.‬‬
‫‪٣٩٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺁﻻﻑ ﺷﺨﺺ ‪ ،‬ﻳﻤﻜﻦ ﻣﻘﺎﻭﻣﺘﹸﻬﺎ ‪-‬ﺑﴪ ﺫﻟﻚ ﺍﻹﺧﻼﺹ‪ -‬ﺑﻌﴩﺓ ﺃﺷﺨﺎﺹ ﻓﻘﻂ‪ .‬ﻭﻟﻜﻦ ﺃﻗﻮﳍﺎ‬
‫ﺁﺳﻔ ﹰﺎ‪ :‬ﺇﻧﻨﺎ ﱂ ﻧﺴﺘﻄﻊ ﻭﰲ ﺍﳌﻘﺪﻣﺔ ﺃﻧﺎ‪ ،‬ﺃﻥ ﹶ‬
‫ﻧﻌﻤﻞ ﺑﻤﻮﺟﺐ ﺫﻟﻚ ﺍﻟﺘﻨﺒﻴﻪ ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻓﺄﺧﺬﺗﹾﻨﺎ ﻫﺬﻩ ﺍﻵﻳﺔ‬
‫ﹺ‬
‫ﺑﻠﻄﻤﺔ ﺗﺄﺩﻳﺐ ﻭﺭﲪﺔ‪ ،‬ﺑﻴﻨﲈ ﱂ ﺗﻜﻦ ﻟﻄﻤ ﹸﺔ ﺗﺄﺩﻳﺐ‬ ‫ﻗﺴﻢ ﻣﻨﺎ‬
‫ﻓﺎﺑﺘﻠﻲ ﹲ‬
‫ﹶ‬ ‫ﺍﻟﻜﺮﻳﻤﺔ ‪-‬ﺑﻤﻌﻨﺎﻫﺎ ﺍﻹﺷﺎﺭﻱ‪-‬‬
‫ﻣﺪﺍﺭ ﺳﻠﻮﺍﻥ ﻟﻠﻤﺒﺘﺎﻟﲔ‪ ،‬ﻭﻟﻴﻜﺴﺒﻮﺍ ﲠﺎ ﻷﻧﻔﺴﻬﻢ ﺍﻟﺜﻮﺍﺏ‪.‬‬
‫ﻟﻘﺴﻢ ﺁﺧﺮ ﺑﻞ ﹶ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻧﻨﻲ ﻟﻜﻮﲏ ﻣﻤﻨﻮﻋ ﹰﺎ ﻋﻦ ﺍﻻﺧﺘﻼﻁ ﻣﻨﺬ ﺛﻼﺛﺔ ﺷﻬﻮﺭ ﱂ ﺃﺳﺘﻄﻊ ﺃﻥ ﺃﻃﻠﻊ ﻋﲆ ﺃﺣﻮﺍﻝ‬
‫ﻛﻨﺖ ﺃﺣﺴﺒﻬﻢ ﻣﻦ ﺃﺧﻠﺺ‬‫ﺇﺧﻮﺍﲏ ﹼﺇﻻ ﻣﻨﺬ ﺛﻼﺛﺔ ﺃﻳﺎﻡ‪ ،‬ﻓﻠﻘﺪ ﺻﺪﺭ ‪-‬ﻣﺎ ﻻ ﳜﻄﺮ ﺑﺒﺎﱄ ﻗﻂ‪ -‬ﳑﻦ ﹸ‬
‫ﻣﻌﻨﻰ ﺇﺷﺎﺭﻳ ﹰﺎ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ‪:‬‬
‫ﹰ‬ ‫ﻓﻔﻬﻤﺖ ﻣﻦ ﺫﻟﻚ ﺃﻥ‬
‫ﹸ‬ ‫ﹲ‬
‫ﺃﻋﲈﻝ ﻣﻨﺎﻓﻴﺔ ﻟﴪ ﺍﻹﺧﻼﺹ‪.‬‬ ‫ﺇﺧﻮﺍﲏ‬
‫﴿‪ ﴾ Ù ... Î Í Ì Ë Ê‬ﻳﺘﻮﺟﻪ ﺇﻟﻴﻨﺎ ﻣﻦ ﺑﻌﻴﺪ‪.‬‬
‫ﻣﺒﻌﺚ ﻋﺬﺍﺏ ﳍﻢ‪ ،‬ﻫﻲ ﻟﻄﻤ ﹸﺔ ﺭﲪﺔ‬ ‫ﹶ‬ ‫ﺇﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻟﺘﻲ ﻧﺰﻟﺖ ﺑﺤﻖ ﺃﻫﻞ ﺍﻟﻀﻼﻝ‬‫ﱠ‬
‫ﻭﺗﺄﺩﻳﺐ ﻟﻨﺎ؛ ﻟﱰﺑﻴﺔ ﺍﻟﻨﻔﻮﺱ ﻭﺗﻜﻔﲑ ﺍﻟﺬﻧﻮﺏ ﻭﺗﺰﻳﻴﺪ ﺍﻟﺪﺭﺟﺎﺕ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ ﻋﲆ ﺃﻧﻨﺎ ﱂ ﻧﻘﺪﺭ ﻗﻴﻤ ﹶﺔ‬
‫ﺣﻖ ﹺ‬
‫ﻗﺪﺭﻫﺎ ﻫﻮ‪ :‬ﺃﻧﻨﺎ ﱂ ﻧﻘﻨﻊ ﺑﺨﺪﻣﺘﻨﺎ ﺍﻟﻘﺪﺳﻴﺔ ﺑﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﺍﳌﺘﻀﻤﻨﺔ‬ ‫ﻣﺎ ﻧﻤﻠﻚ ﻣﻦ ﻧﻌﻤﺔ ﺇﳍﻴﺔ ﹼ‬
‫ﺳﺮ ﺍﳌﴩﺏ‬
‫ﻷﻗﺪﺱ ﺟﻬﺎﺩ ﻣﻌﻨﻮﻱ‪ ،‬ﻭﻧﺎﻟﺖ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻜﱪ￯ ﺑﻔﻴﺾ ﺍﻟﻮﺭﺍﺛﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻭﻫﻰ ﻣﺪﺍﺭ ﹼ‬
‫ﺍﻟﺬﻱ ﲢﲆ ﺑﻪ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ‪ .‬ﻭﺃﻥ ﺍﻟﺸﻐﻒ ﺑﺎﻟﻄﺮﻕ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﺘﻲ ﻧﻔ ﹸﻌﻬﺎ ﻗﻠﻴﻞ ﻟﻨﺎ ﰲ ﺍﻟﻮﻗﺖ‬
‫ﺍﻟﻀﺮﺭ ﺑﻮﺿﻌﻨﺎ ﺍﳊﺎﱄ ﳑﻜﻦ‪ ،‬ﻗﺪ ﹸﺳﺪﹼ ﺃﻣﺎ ﹶﻣﻪ ﺑﺘﻨﺒﻴﻬﻲ ﺍﻟﺸﺪﻳﺪ ﻋﻠﻴﻪ‪..‬‬
‫ﹶ‬ ‫ﺍﳊﺎﴐ‪ ،‬ﻭﺍﺣﺘﲈﻝ ﺇﳊﺎﻗﻬﺎ‬
‫ﹼ‬
‫ﻭﺇﻻ ﻷﻓﺴﺪﹶ ﺫﻟﻚ ﺍﳍﻮ￯ ﻭﺣﺪﺗﹶﻨﺎ‪ ،‬ﻭﺃ ﹼﺩ￯ ﺇﱃ ﺗﺸﺘﺖ ﺍﻷﻓﻜﺎﺭ ﺍﻟﺬﻱ ﻳﻨـﺰﻝ ﻗﻴﻤﺔ ﺍﻟﱰﺍﺑﻂ ﻭﺍﻟﺘﺴﺎﻧﺪ‬
‫ﻣﻦ ﺃﻟﻒ ﻭﻣﺎﺋﺔ ﻭﺃﺣﺪ ﻋﴩ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﲢﺎﺩ ﺃﺭﺑﻌﺔ ﺁﺣﺎﺩ‪ ،‬ﻳﻨـﺰﳍﺎ ﺇﱃ ﻗﻴﻤﺔ ﺃﺭﺑﻌﺔ ﻓﺤﺴﺐ‪ ،‬ﻭﺃ ﹼﺩ￯‬
‫ﺇﱃ ﺗﻨﺎﻓﺮ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺬﻱ ﻳﺒﺪﹼ ﺩ ﻗﻮﺗﻨﺎ ﺇﺯﺍﺀ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﺍﻟﺜﻘﻴﻠﺔ ﻭﳚﻌﻠﻬﺎ ﺃﺛﺮ ﹰﺍ ﺑﻌﺪ ﻋﲔ‪.‬‬
‫ﺃﻭﺭﺩ ﺍﻟﺸﻴﺦ ﺳﻌﺪﻱ ﺍﻟﺸﲑﺍﺯﻱ)*( ﺻﺎﺣﺐ ﻛﺘﺎﺏ »ﻛﻠﺴﺘﺎﻥ« ﻣﺎ ﻣﻀﻤﻮﻧﻪ‪:‬‬
‫»ﻟﻘﺪ ﺭﺃﻳﺖ ﺃﺣﺪ ﺍﳌﺘﻘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﻠﺐ ﰲ ﺯﺍﻭﻳﺔ »ﺍﻟﺘﻜﻴﺔ« ﻳﺰﺍﻭﻝ ﺍﻟﺴﲑ ﻭﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺑﻌﺪ ﻣﴣ ﺑﻀﻌﺔ ﺃﻳﺎﻡ ﺷﺎﻫﺪﺗﹸﻪ ﰲ ﺍﳌﺪﺭﺳﺔ ﺑﲔ ﻃﻼﺏ ﺍﻟﻌﻠﻮﻡ ﺍﻟﴩﻋﻴﺔ‪ ،‬ﻓﺴﺄﻟﺘﻪ‪ :‬ﻟﹺ ﹶﻢ ﺗﺮﻛﺖ ﺍﻟﺰﺍﻭﻳﺔ‬
‫ﺍﻟﺘﻲ ﺗﻔﻴﺾ ﺍﻷﻧﻮﺍﺭ ﻭﺃﺗﻴﺖ ﺇﱃ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ؟ ﻗﺎﻝ‪ :‬ﻫﺆﻻﺀ ﺍﻟﻨﺠﺒﺎﺀ ﺫﻭﻭ ﺍﳍﻤﻢ ﺍﻟﻌﺎﻟﻴﺔ ﻳﺴﻌﻮﻥ ﻹﻧﻘﺎﺫ‬
‫ﺍﻵﺧﺮﻳﻦ ﻣﻊ ﺇﻧﻘﺎﺫﻫﻢ ﻷﻧﻔﺴﻬﻢ ﺑﻴﻨﲈ ﺃﻭﻟﺌﻚ ﻳﺴﻌﻮﻥ ﻹﻧﻘﺎﺫ ﺃﻧﻔﺴﻬﻢ ﻭﺣﺪﹶ ﻫﺎ ﺇﻥ ﻭ ﹼﻓﻘﻮﺍ ﳍﺎ‪ .‬ﻓﺎﻟﻨﺠﺎﺑﺔ‬
‫ﻭﻋﻠﻮ ﺍﳍﻤﺔ ﻟﺪ￯ ﻫﺆﻻﺀ ﻭﺍﻟﻔﻀﻴﻠﺔ ﻭﺍﳍﻤﺔ ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻷﺟﻞ ﻫﺬﺍ ﺟﺌﺖ ﺇﱃ ﻫﻨﺎ«‪ .‬ﻫﻜﺬﺍ ﺳﺠﻞ ﺍﻟﺸﻴﺦ‬
‫ﺳﻌﺪﻱ ﺧﻼﺻﺔ ﻫﺬﻩ ﺍﳊﺎﺩﺛﺔ ﰲ ﻛﺘﺎﺑﻪ »ﻛﻠﺴﺘﺎﻥ«‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٣٩٨‬‬
‫ﻓﻠﺌﻦ ﹸﺭ ﹼﺟﺤﺖ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺒﺴﻴﻄﺔ ﻟﻠﻨﺤﻮ ﻭﺍﻟﴫﻑ ﺍﻟﺘﻲ ﻳﻘﺮﺅﻫﺎ ﺍﻟﻄﻼﺏ ﻣﺜﻞ‪ »:‬ﻧ ﹶﹶﺼ ﹶﺮ‬
‫ﻧﺼ ﹸﺮﻭﺍ‪ «..‬ﻋﲆ ﺍﻷﻭﺭﺍﺩ ﺍﻟﺘﻲ ﺗﹸﺬﻛﺮ ﰲ ﺍﻟﺰﻭﺍﻳﺎ‪ ،‬ﻓﻜﻴﻒ ﺑﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﺍﳊﺎﻭﻳﺔ ﻋﲆ ﺍﳊﻘﺎﺋﻖ‬
‫ﻧ ﹶﹶﺼﺮﺍ‪ ،‬ﹶ‬
‫ﺍﻹﻳﲈﻧﻴﺔ ﺍﳌﻘﺪﺳﺔ ﰲ »ﺁﻣﻨﺖ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﻛﺘﺒﻪ ﻭﺭﺳﻠﻪ ﻭﺑﺎﻟﻴﻮﻡ ﺍﻵﺧﺮ«‪ .‬ﻓﻔﻲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ‬
‫ﹺ‬
‫ﻭﺃﻛﺜﺮﻫﺎ ﻗﻄﻌﻴﺔ ﻭﺛﺒﻮﺗ ﹰﺎ ﺣﺘﻰ ﻷﻋﺘﻰ‬ ‫ﺗﺮﺷﺪ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺇﱃ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ ﺑﺄﻭﺿﺢ ﺻﻮﺭﺓ‬
‫ﺍﳌﻌﺎﻧﺪﻳﻦ ﺍﳌﻜﺎﺑﺮﻳﻦ ﻣﻦ ﺍﻟﺰﻧﺎﺩﻗﺔ ﻭﺃﺷﺪ ﺍﻟﻔﻼﺳﻔﺔ ﺗﻤﺮﺩ ﹰﺍ‪ ،‬ﻭﺗﻠﺰﻣﻬﻢ ﺍﳊﺠﺔ‪ ،‬ﻛﻢ ﻳﻜﻮﻥ ﻋﲆ ﺧﻄﺄ‬
‫ﹴ‬
‫ﺍﺳﺘﺌﺬﺍﻥ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ‬ ‫ﻣﻦ ﻳﱰﻙ ﻫﺬﻩ ﺍﻟﺴﺒﻴﻞ ﺃﻭ ﻳﻌﻄﻠﻬﺎ ﺃﻭ ﻻ ﻳﻘﻨﻊ ﲠﺎ ﻭﻳﺪﺧﻞ ﺍﻟﺰﻭﺍﻳﺎ ﺍﳌﻐﻠﻘﺔ ﺩﻭﻥ‬
‫ﺗﺒﻌ ﹰﺎ ﳍﻮﺍﻩ! ﻭﻳﺒﲔ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻣﺪ￯ ﻛﻮﻧﻨﺎ ﻣﺴﺘﺤﻘﲔ ﳍﺬﻩ ﺍﻟﺼﻔﻌﺔ‪ ،‬ﺻﻔﻌﺔ ﺍﻟﺮﲪﺔ ﻭﺍﻟﺘﺄﺩﻳﺐ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﺳﻰ‬
‫*‬ ‫*‬ ‫*‬

‫»ﺗﻨﺒﻴﻪ«‬
‫ﺣﻜﺎﻳﺘﺎﻥ ﺻﻐﲑﺗﺎﻥ‬
‫ﺍﳊﻜﺎﻳﺔ ﺍﻷﻭﱃ‪ :‬ﻋﻨﺪﻣﺎ ﻛﻨﺖ ﺃﺳﻴﺮ ﹰﺍ ﰲ ﺷﲈﱄ ﺭﻭﺳﻴﺎ ﻗﺒﻞ ﲬﺴﺔ ﻋﴩ ﻋﺎﻣﺎ)‪ (١‬ﰲ ﻗﺎﻋﺔ ﻣﺼﻨﻊ‬
‫ﻛﺒﲑ‪ ،‬ﻣﻊ ﺗﺴﻌﲔ ﻣﻦ ﺿﺒﺎﻃﻨﺎ‪ ،‬ﻛﺎﻧﺖ ﺍﳌﻨﺎﻗﺸﺎﺕ ﲢﺘﺪ ﻭﺍﻷﺻﻮﺍﺕ ﺗﺘﻌﺎﱃ ﻧﺘﻴﺠﺔ ﺍﻟﻀﺠﺮ ﻭﺿﻴﻖ‬
‫ﻋﻴﻨﺖ ﺧﻤﺴ ﹰﺎ ﻣﻦ ﺍﻟﻀﺒﺎﻁ ﻹﻗﺮﺍﺭ‬
‫ﹸ‬ ‫ﺍﳌﻜﺎﻥ‪ .‬ﻭﻛﻨﺖ ﺃﻫﺪﹼ ﺋﻬﻢ ﺣﻴﺚ ﻛﺎﻧﻮﺍ ﺟﻤﻴﻌ ﹰﺎ ﳛﱰﻣﻮﻧﻨﻲ‪ .‬ﺛﻢ‬
‫ﺍﳍﺪﻭﺀ ﻭﻗﻠﺖ ﳍﻢ‪ :‬ﺇﺫﺍ ﺳﻤﻌﺘﻢ ﺍﻟﻀﻮﺿﺎﺀ ﰲ ﺃﻳﺔ ﻧﺎﺣﻴﺔ ﺃﴎﻋﻮﺍ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻋﺎﻭﻧﻮﺍ ﺍﳉﻬﺔ ﻏﲑ ﺍﳌﺤﻘﺔ‪.‬‬
‫ﹺ‬
‫ﻭﺣﻘ ﹰﺎ ﻟﻘﺪ ﺍﻧﺘﻬﺖ ﺍﻟﻀﻮﺿﺎﺀ ﻧﺘﻴﺠﺔ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ .‬ﻓﺴﺄﻟﻮﲏ‪ :‬ﻟ ﹶﻢ ﻗﻠﺖ‪ :‬ﻋﺎﻭﻧﻮﺍ ﻏﲑ ﹸ‬
‫ﺍﻟﻤﺤﻖ؟ ﻭﻗﺪ‬
‫ﺇﻥ ﻏﲑ ﺍﳌﺤﻖ‪ ،‬ﻫﻮ ﻏﲑ ﻣﻨﺼﻒ‪ ،‬ﻻ ﻳﺪﻉ ﺩﺭﻫﻤ ﹰﺎ ﻣﻦ ﺭﺍﺣﺘﻪ ﻷﺭﺑﻌﲔ ﺩﺭﻫﻤ ﹰﺎ ﻣﻦ‬‫ﺃﺟﺒﺘﻬﻢ ﺣﻴﻨﻬﺎ‪ :‬ﱠ‬
‫ﺭﺍﺣﺔ ﺍﳉﻤﻴﻊ‪ .‬ﺃﻣﺎ ﺍﳌﺤﻖ ﻓﻴﻜﻮﻥ ﺫﺍ ﺃﻧﺼﺎﻑ ﻳﻀﺤﻲ ﺑﺮﺍﺣﺘﻪ ﺍﻟﺘﻲ ﺗﻌﺪﻝ ﺩﺭﻫﻤ ﹰﺎ‪ ،‬ﻟﺮﺍﺣﺔ ﺻﺪﻳﻘﻪ‬
‫ﺍﻟﺘﻲ ﺗﻌﺪﻝ ﺃﺭﺑﻌﲔ ﺩﺭﻫﻤ ﹰﺎ‪ .‬ﻭﺑﺘﺨ ﹼﻠﻴﻪ ﻋﻦ ﺭﺍﺣﺘﻪ ﻫﺬﻩ‪ ،‬ﺗﺴﻜﻦ ﺍﻟﻀﻮﺿﺎ ﹸﺀ ﻭﻳﻨﺘﻬﻲ ﺍﻟﺼﺨﺐ ﻭﻳﻌﻢ‬
‫ﺍﻟﻤﺤﻖ ﺑﻘﻮﺓ ﻳﺰﺩﺍﺩ‬
‫ﹼ‬ ‫ﺍﳍﺪﻭﺀ‪ .‬ﻓﲑﺗﺎﺡ ﺍﻟﻀﺒﺎﻁ ﺍﻟﺘﺴﻌﻮﻥ ﺍﻟﺴﺎﻛﻨﻮﻥ ﰲ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺔ‪ .‬ﻭﻟﻜﻦ ﺇﺫﺍ ﻣﺪﹼ‬
‫ﺍﻟﺼﺨﺐ ﺃﻛﺜﺮ‪ .‬ﻓﻔﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ ﺗﺆﺧﺬ ﺍﳌﺼﻠﺤﺔ ﺍﻟﻌﺎﻣﺔ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ‪.‬‬
‫ﺑﻌﻀﻜﻢ ﻣﻦ ﺑﻌﺾ ﻗﺎﺋ ﹰ‬
‫ﻼ‪ :‬ﺇﻥ ﺃﺧﻲ ﻫﺬﺍ ﱂ ﻳﻨﺼﻔﻨﻲ ﺃﻭ ﺃﺟﺤﻒ ﺑﺤﻘﻲ‪..‬‬ ‫ﻓﻴﺎ ﺇﺧﻮﰐ ﻻ ﻳﺴﺘﺎﺀ ﹸ‬

‫)‪ (١‬ﺍﳌﻘﺼﻮﺩ ﺳﻨﺔ ‪١٩١٦‬ﻡ‪.‬‬

‫‪٣٩٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺃﺿﺮﻙ ﺻﺎﺣ ﹸﺒﻚ ﺑﺪﺭﻫﻢ ﻣﻦ ﺍﻟﴬﺭ‪،‬‬
‫ﻓﻬﺬﺍ ﺧﻄﺄ ﺟﺴﻴﻢ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻭﰲ ﺍﺟﺘﲈﻋﻨﺎ ﻫﺬﺍ‪ .‬ﻓﻠﺌﻦ ﹼ‬
‫ﻓﺈﻧﻚ ﺑﺎﺳﺘﻴﺎﺋﻚ ﻣﻨﻪ ﻭﻫﺠﺮﻙ ﺇﻳﺎﻩ ﺗﻠﺤﻖ ﺃﺭﺑﻌﲔ ﺩﺭﻫﻤ ﹰﺎ ﻣﻦ ﺍﻷﴐﺍﺭ‪ .‬ﺑﻞ ﳛﺘﻤﻞ ﺇﳊﺎﻕ ﺃﺭﺑﻌﲔ‬
‫ﻟﲑﺓ ﻣﻦ ﺍﻷﴐﺍﺭ ﺑﺮﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪ .‬ﻭﻟﻜﻦ ﻭﷲ ﺍﳊﻤﺪ ﻓﺈﻥ ﺩﻓﺎﻋﺎﺗﻨﺎ ﺍﳊﻘﺔ ﺍﻟﻘﻮﻳﺔ ﻭﺍﻟﺼﺎﺋﺒﺔ ﺟﺪ ﹰﺍ ﻗﺪ‬
‫ﺩﺍﺑﺮ ﺍﻟﻔﺎﺳﺪ‪ .‬ﹼ‬
‫ﻭﺇﻻ‬ ‫ﺣﺎﻟﺖ ﺩﻭﻥ ﺃﺧﺬ ﺃﺻﺪﻗﺎﺋﻨﺎ ﺇﱃ ﺍﻻﺳﺘﺠﻮﺍﺏ ﻭﺃﺧﺬ ﺇﻓﺎﺩﲥﻢ ﺍﳌﻜﺮﺭﺓ‪ ،‬ﻓﺎﻧﻘﻄﻊ ﹸ‬
‫ﻟﻜﺎﻥ ﺍﻻﺳﺘﻴﺎﺀ ﺍﻟﺬﻱ ﻭﻗﻊ ﺑﲔ ﺍﻹﺧﻮﺓ ﻳﻠﺤﻖ ﺑﻨﺎ ﺃﺿﺮﺍﺭ ﹰﺍ ﺟﺴﻴﻤﺔ‪ .‬ﻛﺴﻘﻮﻁ ﻗﺸﺔ ﰲ ﺍﻟﻌﲔ ﺃﻭ‬
‫ﺳﻘﻮﻁ ﴍﺍﺭﺓ ﰲ ﺍﻟﺒﺎﺭﻭﺩ‪.‬‬
‫ﺍﳊﻜﺎﻳﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻛﺎﻥ ﻟﻌﺠﻮﺯ ﺛﻤﺎﻧﻴ ﹸﺔ ﺃﺑﻨﺎﺀ‪ .‬ﺃﻋﻄﺖ ﻟﻜﻞ ﻣﻨﻬﻢ ﺭﻏﻴﻔ ﹰﺎ ﺩﻭﻥ ﺃﻥ ﺗﺴﺘﺒﻘﻲ ﳍﺎ‬
‫ﻧﺼﻒ ﺭﻏﻴﻔﻪ ﺇﻟﻴﻬﺎ‪ .‬ﻓﺄﺻﺒﺢ ﻟﺪﳞﺎ ﺃﺭﺑﻌﺔ ﺃﺭﻏﻔﺔ‪ ،‬ﺑﻴﻨﲈ ﻟﺪ￯ ﻛﻞ ﻣﻨﻬﻢ‬‫ﹶ‬ ‫ﺍﺭﺟﻊ ﱞ‬
‫ﻛﻞ ﻣﻨﻬﻢ‬ ‫ﹶ‬ ‫ﺷﻴﺌ ﹰﺎ‪ .‬ﺛﻢ‬
‫ﻧﺼﻒ ﺭﻏﻴﻒ‪.‬‬
‫ﺇﺧﻮﰐ ﺇﻧﻨﻲ ﺃﺷﻌﺮ ﰲ ﻧﻔﴘ ﺑﻨﺼﻒ ﻣﺎ ﻳﺘﺄﱂ ﺑﻪ ﱞ‬
‫ﻛﻞ ﻣﻨﻜﻢ ﻣﻦ ﺁﻻﻡ ﻣﻌﻨﻮﻳﺔ ﻭﺃﻧﺘﻢ ﺗﺒﻠﻐﻮﻥ‬
‫ﺍﻷﺭﺑﻌﲔ‪ ،‬ﺇﻧﻨﻲ ﻻ ﺃﺑﺎﱄ ﺑﺂﻻﻣﻲ ﺍﻟﺸﺨﺼﻴﺔ‪ .‬ﻭﻟﻜﻦ ﺍﺿﻄﺮﺭﺕ ﻳﻮﻣ ﹰﺎ ﻓﻘﻠﺖ‪» :‬ﺃﻫﺬﺍ ﻋﻘﺎﺏ ﳋﻄﺌﻲ‬
‫ﻓﺘﺤﺮﻳﺖ ﻋﻦ ﺍﳊﺎﻻﺕ ﺍﻟﺴﺎﺑﻘﺔ‪ .‬ﻓﺸﺎﻫﺪﺕ ﺃﻧﻪ ﻟﻴﺲ ﻟﺪﻱ ﳾﺀ ﻣﻦ ﲥﻴﻴﺞ ﻫﺬﻩ‬ ‫ﹼ‬ ‫ﻭ ﹸﺃﻋﺎﻗﺐ ﺑﻪ«‪-‬‬
‫ﺍﳌﺼﻴﺒﺔ ﻭﺇﺛﺎﺭﲥﺎ‪ ،‬ﺑﻞ ﻛﻨﺖ ﺃﲣﺬ ﻣﻨﺘﻬﻰ ﺍﳊﺬﺭ ﻷﺗﺠﻨﹼﺒﻬﺎ‪.‬‬
‫ﺑﻤﻌﻨﻰ ﺃﻥ ﻫﺬﻩ ﺍﳌﺼﻴﺒﺔ ﻗﻀﺎ ﹲﺀ ﺇﳍﻲ ﻧﺎﺯﻝ ﺑﻨﺎ‪ ..‬ﻓﻠﻘﺪ ﹸﺩ ﹼﺑﺮﺕ ﺿﺪﹼ ﻧﺎ ﻣﻨﺬ ﺳﻨﺔ ﻣﻦ ﻗ ﹶﺒﻞ ﺍﳌﻔﺴﺪﻳﻦ‬
‫ﺣﻤﻠﻮﻧﺎ ﺗﺒﻌﺎﲥﺎ ﻓﻼ ﻣﻨﺎﺹ ﻟﻨﺎ ﻣﻬﲈ ﻛﻨﺎ ﻧﻔﻌﻞ‪ .‬ﻓﻠﻠﻪ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ ﺃﻥ‬
‫ﻓﲈ ﻛﺎﻥ ﺑﻄﻮﻗﻨﺎ ﺗﺠﻨﹸ ﹸﺒﻬﺎ‪ ،‬ﻓﻠﻘﺪ ﹼ‬
‫ﻫﻮ ﹶﻥ ﻣﻦ ﺷﺪﺓ ﺍﳌﺼﻴﺒﺔ ﻣﻦ ﺍﳌﺎﺋﺔ ﺇﱃ ﺍﻟﻮﺍﺣﺪ‪.‬‬‫ﹼ‬
‫ﻋﻠﻲ ﺑﻘﻮﻟﻜﻢ‪ :‬ﺇﻧﻨﺎ ﻧﻌﺎ ﹶﻗﺐ ﲠﺬﻩ ﺍﳌﺼﻴﺒﺔ ﻣﻦ ﺟﺮﺍﺋﻚ‪ .‬ﺑﻞ‬
‫ﺑﻨﺎ ﹰﺀ ﻋﲆ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ‪ :‬ﻓﻼ ﺗﻤﻨﹼﻮﺍ ﹼ‬
‫ﺑﻌﻀﻜﻢ ﺑﻌﻀ ﹰﺎ‪ .‬ﻭﻻ ﺗﻘﻮﻟﻮﺍ‪ :‬ﻟﻮ ﱂ ﺗﻔﻌﻞ ﻛﺬﺍ ﳌﺎ ﺣﺪﺙ ﻛﺬﺍ‪..‬‬ ‫ﹼ‬
‫ﻳﻨﺘﻘﺪﻥ ﹸ‬ ‫ﺳﺎﳏﻮﲏ ﻭﺍﺩﻋﻮﺍ ﱄ‪ .‬ﻭﻻ‬
‫ﻓﻤﺜ ﹰ‬
‫ﻼ ﺇﻥ ﺍﻋﱰﺍﻑ ﺃﺣﺪ ﺇﺧﻮﺍﻧﻨﺎ ﻋﻦ ﻋﺪﺩ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺘﻮﺍﻗﻴﻊ )ﻋﲆ ﺍﻟﺮﺳﺎﺋﻞ( ﺃﻧﻘﺬ ﺍﻟﻜﺜﲑﻳﻦ‪.‬‬
‫ﻓﻬﻮﻥ ﻣﻦ ﺷﺄﻥ ﺍﳋﻄﺔ ﺍﳌﺮﺳﻮﻣﺔ ﰲ ﺃﺫﻫﺎﻥ ﺍﳌﻔﺴﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺴﺘﻌﻈﻤﻮﻥ ﺍﻟﻘﻀﻴﺔ‪ .‬ﻓﻠﻴﺲ ﰲ ﻫﺬﺍ‬
‫ﹼ‬
‫ﴐﺭ‪ ،‬ﺑﻞ ﻓﻴﻪ ﻧﻔﻊ ﻋﺎﻡ ﻋﻈﻴﻢ‪ .‬ﻷﳖﺎ ﺃﺻﺒﺤﺖ ﻭﺳﻴﻠﺔ ﻹﻧﻘﺎﺫ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻷﺑﺮﻳﺎﺀ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٠٠‬‬

‫»ﻧﻜﺘﺘﺎﻥ«‬
‫ﺍﻟﻔﻘﺮﺍﺕ ﺍﻟﺘﺎﻟﻴﺔ ﻋﺒﺎﺭﺓ ﻋﻦ ﻧﻜﺘﺘﲔ‪:‬‬

‫ﺍﻷﻭﱃ‪ :‬ﲣﺺ ﺍﻷﺧﻼﻕ‪ ،‬ﻛﺘﺒﺖ ﳌﻨﺎﺳﺒﺔ ﻇﻬﻮﺭ ﺣﺎﻻﺕ‬

‫ﻏﲑ ﻣﺮﳛﺔ ﰲ ﺳﺠﻦ »ﺃﺳﻜﻲ ﺷﻬﺮ« ﻣﻦ ﺟﺮﺍﺀ ﺍﻧﻘﺒﺎﺽ‬
‫ﺍﻟﻨﻔﻮﺱ‪.‬‬

‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻧﻜﺘﺔ ﻟﻄﻴﻔﺔ ﻵﻳﺔ ﻛﺮﻳﻤﺔ ﻟﻄﻴﻔﺔ ﻣﺸﻬﻮﺭﺓ ﹼﺇﻻ ﺃﳖﺎ‬

‫ﻇﻠﺖ ﻣﺴﺘﻮﺭﺓ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﺇﻥ ﻣﻦ ﻛﲈﻝ ﻛﺮﻡ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺳﻌﺔ ﺭﲪﺘﻪ ﻭﻃﻼﻗﺔ ﻋﺪﺍﻟﺘﻪ ﺃﻥ ﺃﺩﺭﺝ ﺛﻮﺍﺑ ﹰﺎ ﺿﻤﻦ ﺃﻋﲈﻝ‬ ‫ﱠ‬
‫ﹶ‬
‫ﻟﺬﺍﺋﺬ ﻭﺟﺪﺍﻧﻴﺔ‬ ‫ﺍﻟﱪ‪ ،‬ﻭﺃﺧﻔﻰ ﻋﻘﺎﺑ ﹰﺎ ﻣﻌﺠ ﹰ‬
‫ﻼ ﰲ ﺃﻋﲈﻝ ﺍﻟﻔﺴﺎﺩ ﻭﺍﻟﺴﻴﺌﺎﺕ‪ .‬ﻓﻘﺪ ﺃﺩﺭﺝ ﻃﻲ ﺍﳊﺴﻨﺎﺕ‬
‫ﻣﻌﻨﻮﻳﺔ ﺑﲈ ﻳﺬﻛﹼﺮ ﺑﻨ ﹶﻌﻢ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﺩﺭﺝ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﺴﻴﺌﺎﺕ ﺃﻋﺬﺑ ﹰﺔ ﻣﻌﻨﻮﻳﺔ ﺑﲈ ﳛﺴﺲ ﺑﻌﺬﺍﺏ ﺍﻵﺧﺮﺓ‬
‫ﺍﻷﻟﻴﻢ‪.‬‬
‫ﻓﻤﺜﻼﹰ‪ :‬ﺇﻥ ﺇﻓﺸﺎﺀ ﺍﳌﺤﺒﺔ ﻭﺍﻟﺴﻼﻡ ﰲ ﺻﻔﻮﻑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﺇﻧﲈ ﻫﻮ ﺣﺴﻨ ﹲﺔ ﻛﺮﻳﻤﺔ ﻟﻠﻤﺆﻣﻦ‪ ،‬ﻓﻠﻪ‬
‫ﻣﻤﺎ ﻳﺬﻛﹼﺮ ﺑﺜﻮﺍﺏ ﺍﻵﺧﺮﺓ ﺍﳌﺎﺩﻱ‪.‬‬
‫ﺿﻤﻦ ﻫﺬﻩ ﺍﳊﺴﻨﺔ ﻟﺬﺓ ﻣﻌﻨﻮﻳﺔ ﻭﺫﻭﻕ ﻭﺟﺪﺍﲏ ﻭﺍﻧﴩﺍﺡ ﻗﻠﺒﻲ ﱠ‬
‫ﻭﻣﻦ ﻳﺘﻔﻘﺪ ﻗﻠ ﹶﺒﻪ ﻳﺸﻌﺮ ﲠﺬﺍ ﺍﻟﺬﻭﻕ‪.‬‬
‫ﺇﻥ ﺑﺚ ﺍﻟﺨﺼﻮﻣ ﹶﺔ ﻭﺍﻟﻌﺪﺍﺀ ﺑﲔ ﺍﳌﺆﻣﻨﲔ ﺇﻧﲈ ﻫﻮ ﺳﻴﺌ ﹲﺔ ﻗﺒﻴﺤﺔ‪ .‬ﻓﻬﺬﻩ ﺍﻟﺴﻴﺌﺔ ﺗﻨﻄﻮﻱ‬
‫ﻭﻣﺜﻼﹰ‪ :‬ﱠ‬
‫ﻭﺃﻱ ﻋﺬﺍﺏ‪ ،‬ﺑﺤﻴﺚ ﻳﺄﺧﺬ ﺑﺨﻨﺎﻕ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺮﻭﺡ ﻣﻌ ﹰﺎ‪ ،‬ﻓﻜﻞ ﻣﻦ ﻳﻤﻠﻚ‬ ‫ﻋﲆ ﻋﺬﺍﺏ ﻭﺟﺪﺍﲏ ﹼ‬
‫ﺭﻭﺣ ﹰﺎ ﺣﺴﺎﺳ ﹰﺔ ﻭﳘﺔ ﻋﺎﻟﻴﺔ ﻳﺸﻌﺮ ﲠﺬﺍ ﺍﻟﻌﺬﺍﺏ‪.‬‬
‫ﻣﺮﺭﺕ ﺑﻨﻔﴘ ‪-‬ﻃﻮﺍﻝ ﺣﻴﺎﰐ‪ -‬ﺑﺄﻛﺜﺮ ﻣﻦ ﻣﺎﺋﺔ ﲡﺮﺑﺔ ﻋﲆ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ‪.‬‬
‫ﹸ‬ ‫ﻭﻟﻘﺪ‬
‫ﺗﺠﺮﻋﺖ ﻋﺬﺍﺏ ﺗﻠﻚ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﺣﺘﻰ ﱂ ﻳﺒﻖ ﱄ ﺭﻳﺐ ﻣﻦ‬ ‫ﹸ‬ ‫ﺣﻤﻠﺖ ﻋﺪﺍ ﹰﺀ ﻋﲆ ﺃﺥ ﻣﺆﻣﻦ‬
‫ﹸ‬ ‫ﻓﻜﻨﺖ ﻛﻠﲈ‬
‫ﻣﻌﺠﻞ ﻟﺴﻴﺌﺘﻲ ﺍﻟﺘﻲ ﺍﺭﺗﻜﺒﺘﹸﻬﺎ‪ .‬ﹸﻓﺄﻋﺎﻗﺐ ﻋﻠﻴﻬﺎ ﻭ ﹸﺃﻋﺬﺏ ﲠﺎ‪.‬‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺬﺍﺏ ﺇﻧﲈ ﻫﻮ ﻋﻘﺎﺏ ﹼ‬
‫‪٤٠١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﻣﺜﻼﹰ‪ :‬ﺇﻥ ﺗﻮﻗﲑ ﺍﳉﺪﻳﺮﻳﻦ ﺑﺎﻻﺣﱰﺍﻡ ﻭﺍﻟﺘﻮﻗﲑ ﻭﺇﺑﺪﺍﺀ ﺍﻟﻌﻄﻒ ﻭﺍﻟﺮﲪﺔ ﳌﻦ ﻳﺴﺘﺤﻘﻬﲈ‬
‫ﻋﻤﻞ ﺻﺎﻟﺢ ﻭﺣﺴﻨﺔ ﻟﻠﻤﺆﻣﻦ‪ .‬ﻓﻔﻲ ﻫﺬﻩ ﺍﳊﺴﻨﺔ ﺗﻜﻤﻦ ﻟﺬ ﹲﺓ ﻋﻈﻴﻤﺔ ﻭﻣﺘﻌﺔ ﻭﺟﺪﺍﻧﻴﺔ ﺇﱃ ﹴ‬
‫ﺣﺪ ﻗﺪ‬ ‫ﹲ‬
‫ﺗﺴﻮﻕ ﺻﺎﺣ ﹶﺒﻬﺎ ﺇﱃ ﺍﻟﺘﻀﺤﻴﺔ ﺣﺘﻰ ﺑﺤﻴﺎﺗﻪ‪ .‬ﻓﺈﻥ ﺷﺌﺖ ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﻟﻠﺬﺓ ﺍﻟﺘﻲ ﺗﻜﺴﺒﻬﺎ ﺍﻟﻮﺍﻟﺪﺍﺕ ﻣﻦ‬
‫ﺑﺬﻝ ﺷﻔﻘﺘﻬﻦ ﻷﻭﻻﺩﻫﻦ‪ ،‬ﺣﺘﻰ ﺇﻥ ﺍﻟﻮﺍﻟﺪﺓ ﲤﴤ ﰲ ﺳﺒﻴﻞ ﺗﻠﻚ ﺍﻟﺮﺃﻓﺔ ﻭﺍﻟﺸﻔﻘﺔ ﺇﱃ ﺍﳉﻮﺩ ﺑﻨﻔﺴﻬﺎ‪.‬‬
‫ﺑﻞ ﺗﺮ￯ ﻫﺬﻩ ﺍﳊﻘﻴﻘﺔ ﻭﺍﺿﺤﺔ ﺣﺘﻰ ﰲ ﻋﺎﱂ ﺍﳊﻴﻮﺍﻥ‪ ،‬ﻓﺎﻟﺪﺟﺎﺟﺔ ﲥﺎﺟﻢ ﺍﻷﺳﺪ ﺩﻓﺎﻋ ﹰﺎ ﻋﻦ ﻓﺮﺍﺧﻬﺎ‪.‬‬
‫ﺇﺫﻥ ﻓﻔﻲ ﺍﻻﺣﱰﺍﻡ ﻭﺍﻟﺮﺃﻓﺔ ﺃﺟﺮ ﹲﺓ ﻣﻌﺠﻠﺔ‪ .‬ﻳﺸﻌﺮ ﲠﺬﻩ ﺍﻟﻠﺬﺓ ﺃﻭﻟﺌﻚ ﺍﻟﺬﻳﻦ ﻳﻤﻠﻜﻮﻥ ﺃﺭﻭﺍﺣ ﹰﺎ‬
‫ﻋﺎﻟﻴﺔ ﻭﻧﻔﻮﺳ ﹰﺎ ﺃﺑ ﹼﻴﺔ ﺷﻬﻤﺔ‪.‬‬
‫ﺇﻥ ﰲ ﺍﳊﺮﺹ ﻭﺍﻹﴎﺍﻑ ﻋﻘﻮﺑ ﹰﺔ ﻣﻌﻨﻮﻳﺔ ﻣﻌﺠﻠﺔ ﻭﺟﺰﺍ ﹰﺀ ﻗﻠﺒﻴ ﹰﺎ‪ ،‬ﺇﺫ ﳚﻌﻞ ﺻﺎﺣﺒﻪ‬‫ﻭﻣﺜﻼﹰ‪ :‬ﱠ‬
‫ﺛﻤﻼﹰ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺸﻜﻮ￯ ﻭﺍﻟﻘﻠﻖ‪ ،‬ﻓﱰ￯ ﺍﻟﻌﻘﻮﺑ ﹶﺔ ﻧﻔﺴﻬﺎ ﺑﻞ ﺃﺷﺪ ﻣﻨﻬﺎ ﰲ ﺍﳊﺴﺪ ﻭﺍﻟﺘﻨﺎﻓﺲ ﻭﺍﻟﻐﲑﺓ‪،‬‬
‫ﻭﺃﻱ‬
‫ﺣﺘﻰ ﺇﻥ ﺍﳊﺴﺪ ﳛﺮﻕ ﺻﺎﺣ ﹶﺒﻪ ﻗﺒﻞ ﻏﲑﻩ‪ .‬ﻭﺗﻨﻘﻠﺐ ﺍﻵﻳﺔ ﰲ ﺍﻟﺘﻮﻛﻞ ﻭﺍﻟﻘﻨﺎﻋﺔ ﺇﺫ ﻓﻴﻬﲈ ﺛﻮﺍﺏ ﹼ‬
‫ﺛﻮﺍﺏ ﺑﺤﻴﺚ ﺇﻧﻪ ﻳﺰﻳﻞ ﺁﺛﺎﺭ ﺍﳌﺼﺎﺋﺐ ﻭﺃﻭﺿﺎﺭ ﺍﻟﻔﺎﻗﺔ ﻭﺍﳊﺎﺟﺔ‪.‬‬
‫ﺇﻥ ﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﺘﻜﱪ ﹲ‬
‫ﲪﻞ ﺛﻘﻴﻞ ﻣﻘﻴﺖ ﻋﲆ ﻛﺎﻫﻞ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺣﻴﺚ ﺇﻧﻪ ﻳﺘﻌﺬﺏ ﻣﻦ‬ ‫ﻭﻣﺜﻼﹰ‪ :‬ﱠ‬
‫ﺭﺅﻳﺘﻪ ﺍﺳﺘﺜﻘﺎﻝ ﺍﻵﺧﺮﻳﻦ ﻟﻪ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﻨﺘﻈﺮ ﻣﻨﻬﻢ ﺍﺣﺘﺮﺍ ﹶﻣﻪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻻﺣﱰﺍﻡ ﻭﺍﻟﻄﺎﻋﺔ ﺗﻮﻫﺐ ﻭﻻ ﺗﻄﻠﺐ‪.‬‬
‫ﺍﻟﻤﺘﻮﺍﺿﻊ‬
‫ﹶ‬ ‫ﺇﻥ ﰲ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺗﺮﻙ ﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﻜﱪ ﻟﺬ ﹰﺓ ﻋﺎﺟﻠﺔ ﻭﻣﻜﺎﻓﺄﺓ ﺁﻧﻴﺔ ﳜﻠﺺ‬‫ﻭﻣﺜﻼﹰ‪ :‬ﱠ‬
‫ﻣﻦ ﻋﺐﺀ ﺛﻘﻴﻞ ﻭﻫﻮ ﺍﻟﺘﺼﻨﻊ ﻭﺍﻟﺮﻳﺎﺀ‪.‬‬
‫ﺇﻥ ﰲ ﺳﻮﺀ ﺍﻟﻈﻦ ﻭﺳﻮﺀ ﺍﻟﺘﺄﻭﻳﻞ ﺟﺰﺍ ﹰﺀ ﻣﻌﺠﻼﹰ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ .‬ﺣﺘﻰ ﻏﺪﺕ » ﹶﻣﻦ‬ ‫ﻭﻣﺜﻼ‪ :‬ﱠ‬
‫ﺩﻕ ﹸﺩ ﹼﻕ« ﻗﺎﻋﺪﺓ ﻣ ﹼﻄﺮﺩﺓ‪ .‬ﻓﺎﻟﺬﻱ ﻳﴘﺀ ﺍﻟ ﱠﻈ ﱠﻦ ﺑﺎﻟﻨﺎﺱ ﻳﺘﻌﺮﺽ ﺣﺘﻤ ﹰﺎ ﻟﺴﻮﺀ ﻇﻨﻬﻢ‪ .‬ﻭﺍﻟﺬﻱ ﻳﺆﻭﻝ‬
‫ﹼ‬
‫ﺗﴫﻓﺎﺕ ﺇﺧﻮﺍﻧﻪ ﺍﳌﺆﻣﻨﲔ ﺗﺄﻭﻳ ﹰ‬
‫ﻼ ﺳﻴﺌ ﹰﺎ‪ ،‬ﻻ ﳏﺎﻟﺔ ﺳﻴﺘﻌﺮﺽ ﻟﻠﺠﺰﺍﺀ ﻧﻔﺴﻪ ﰲ ﻭﻗﺖ ﻗﺮﻳﺐ‪.‬‬
‫ﺟﻤﻴﻊ ﺍﳋﺼﺎﻝ ﺍﳊﺴﻨﺔ ﻭﺍﻟﺬﻣﻴﻤﺔ‪.‬‬
‫ﹶ‬ ‫ﻭﻫﻜﺬﺍ ﻓﻘﺲ ﻋﲆ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ‬
‫ﻧﺴﺄﻝ ﺍﷲ ﺍﻟﺮﺣﻴﻢ ﺃﻥ ﻳﺮﺯﻕ ﺍﻟﺬﻳﻦ ﻳﺘﺬﻭﻗﻮﻥ ﻃﻌﻮﻡ ﺍﻹﻋﺠﺎﺯ ﺍﻟﻘﺮﺁﲏ ﺍﳌﻌﻨﻮﻱ ﺍﳌﻨﺒﻌﺚ ﻣﻦ‬
‫»ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﰲ ﺯﻣﺎﻧﻨﺎ ﻫﺬﺍ ﹶ‬
‫ﺫﻭﻕ ﺗﻠﻚ ﺍﻟﻠﺬﺍﺋﺬ ﺍﳌﻌﻨﻮﻳﺔ ﺍﳌﺬﻛﻮﺭﺓ‪ ،‬ﻓﻼ ﺗﻘﺮﺏ ﺇﻟﻴﻬﻢ ﺑﺈﺫﻥ ﺍﷲ‬
‫ﺍﻷﺧﻼﻕ ﺍﻟﺬﻣﻴﻤﺔ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٠٢‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫‬
‫﴿‪* R Q P O N M L K J *H G F E D C‬‬
‫‪) ﴾Z Y X W V U T‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪(٥٨-٥٦ :‬‬

‫ﱠ‬
‫ﺇﻥ ﻇﺎﻫﺮ ﻣﻌﻨﻰ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻻ ﻳﺒﲔ ﺍﻷﺳﻠﻮﺏ ﺍﻟﺮﻓﻴﻊ ﺍﳌﻨﺴﺠﻢ ﻣﻊ ﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﳌﻌﺠﺰﺓ‪ ،‬ﻣﺜﻠﲈ ﺟﺎﺀ ﰲ ﺃﻏﻠﺐ ﺍﻟﺘﻔﺎﺳﲑ‪ .‬ﻟﺬﺍ ﻛﺎﻥ ﻳﺸﻐﻞ ﻓﻜﺮﻱ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﺣﻴﺎﻥ‪ .‬ﻓﻨﺒﲔ ﺛﻼﺛﺔ‬
‫ﺃﻭﺟﻪ ﺇﺟﻤﺎﻻﹰ‪ ،‬ﻣﻦ ﺑﲔ ﺍﳌﻌﺎﲏ ﺍﳉﻤﻴﻠﺔ ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﺘﻲ ﻭﺭﺩﺕ ﻣﻦ ﻓﻴﺾ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪.‬‬

‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪:‬‬
‫ﺇﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻳﺴﻨﺪ ﺃﺣﻴﺎﻧ ﹰﺎ ﺇﱃ ﻧﻔﺴﻪ ﻣﺎ ﻳﻤﻜﻦ ﺃﻥ ﻳﻌﻮﺩ ﺇﱃ ﺭﺳﻮﻟﻪ ﺍﻟﻜﺮﻳﻢ ﷺ ﻣﻦ ﺣﺎﻻﺕ‪،‬‬ ‫ﱠ‬
‫ﻭﺫﻟﻚ ﺗﻜﺮﻳﻤ ﹰﺎ ﻟﻪ ﻭﺗﺸﺮﻳﻔ ﹰﺎ‪ .‬ﻓﻬﺎ ﻫﻨﺎ ﻛﺬﻟﻚ‪ ،‬ﺇﺫ ﺍﳌﻌﻨﻰ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺍﳌﺘﺼﺪﺭﺓ‪ ،‬ﻻﺑﺪ ﺃﻥ‬
‫ﺇﻥ ﺭﺳﻮﱄ ﰲ ﺃﺩﺍﺋﻪ ﻣﻬﻤﺔ ﺍﻟﺮﺳﺎﻟﺔ‬ ‫ﻳﻜﻮﻥ ﺍﻹﻃﻌﺎﻡ ﻭﺍﻹﺭﺯﺍﻕ ﺍﻟﺬﻱ ﻳﻌﻮﺩ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﷺ‪ ،‬ﺃﻱ ﱠ‬
‫ﻭﺗﺒﻠﻴﻐﻪ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‪ ،‬ﻻ ﻳﺮﻳﺪ ﻣﻨﻜﻢ ﺃﺟﺮ ﹰﺍ ﻭﻻ ﺃﺟﺮﺓ ﻭﻻ ﺟﺰﺍ ﹰﺀ ﻭﻻ ﺇﻃﻌﺎﻣ ﹰﺎ‪ ..‬ﹼ‬
‫ﻭﺇﻻ ﺇﻥ ﱂ ﻳﻜﻦ ﺍﳌﺮﺍﺩ‬
‫ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﻟﻜﺎﻥ ﺇﻋﻼﻣ ﹰﺎ ﳌﻌﻠﻮﻡ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺒﺪﺍﻫﺔ‪ ،‬ﳑﺎ ﻻ ﻳﻨﺴﺠﻢ ﻭﺑﻼﻏﺔ ﺍﻟﻘﺮﺁﻥ ﺍﳌﻌﺠﺰﺓ‪.‬‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﲏ‪:‬‬
‫ﺍﻹﻧﺴﺎﻥ ﹸﻣﻐﺮ ﹲﻡ ﺑﺎﻟﺮﺯﻕ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﻭﻳﺘﻮﻫﻢ ﺃﻥ ﺍﻟﺴﻌﻲ ﺇﱃ ﺍﻟﺮﺯﻕ ﻳﻤﻨﻌﻪ ﻋﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻓﻸﺟﻞ‬
‫ﺘﺨﺬ ﺫﺭﻳﻌ ﹰﺔ ﻟﱰﻙ ﺍﻟﻌﺒﺎﺩﺓ ﺗﻘﻮﻝ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪E D C﴿ :‬‬ ‫ﺩﻓﻊ ﻫﺬﺍ ﺍﻟﺘﻮﻫﻢ‪ ،‬ﻭﻟﻜﻲ ﻻ ﹸﻳ ﹶ‬
‫‪ ﴾H G F‬ﻭﲢﴫ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﳋﻠﻖ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ‪ ،‬ﻭﺃﻥ ﺍﻟﺴﻌﻲ ﺇﱃ ﺍﻟﺮﺯﻕ ‪-‬ﻣﻦ‬
‫ﺣﻴﺚ ﺍﻷﻣﺮ ﺍﻹﳍﻲ‪ -‬ﻋﺒﻮﺩﻳ ﹲﺔ ﷲ ﺃﻳﻀ ﹰﺎ‪.‬‬
‫ﺇﺣﻀﺎﺭ ﺍﻟﺮﺯﻕ ﳌﺨﻠﻮﻗﺎﰐ ﻭﻷﻧﻔﺴﻜﻢ ﻭﺃﻫﻠﻴﻜﻢ ﻭﺣﺘﻰ ﹸ‬
‫ﺭﺯﻕ ﺣﻴﻮﺍﻧﺎﺗﻜﻢ ﻓﺄﻧﺎ ﺍﻟﻜﻔﻴﻞ‬ ‫ﹸ‬ ‫ﺃﻣﺎ‬
‫ﺑﻪ‪ .‬ﻓﺄﻧﺘﻢ ﱂ ﺗﹸﺨ ﹶﻠﻘﻮﺍ ﻟﻪ‪ ،‬ﻓﻜﻞ ﻣﺎ ﳜﺺ ﺍﻟﺮﺯﻕ ﻭﺍﻹﻃﻌﺎﻡ ﳜﺼﻨﻲ ﺃﻧﺎ ﻭﺃﻧﺎ ﺍﻟﺮﺯﺍﻕ ﺫﻭ ﺍﻟﻘﻮﺓ ﺍﳌﺘﲔ‪..‬‬
‫ﺗﺤﺘﺠﻮﺍ ﲠﺬﺍ ﻓﺘﱰﻛﻮﺍ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﺄﻧﺎ ﺍﻟﺬﻱ ﹸﺃﺭﺳﻞ ﹶ‬
‫ﺭﺯﻕ ﹶﻣﻦ ﻳﺘﻌﻠﻖ ﺑﻜﻢ ﻣﻦ ﻋﺒﺎﺩﻱ‪..‬‬ ‫ﹼ‬ ‫ﻓﻼ‬
‫ﻭﻟﻮ ﱂ ﻳﻜﻦ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﻫﻮ ﺍﳌﺮﺍﺩ‪ ،‬ﻟﻜﺎﻥ ﻣﻦ ﻗﺒﻴﻞ ﺇﻋﻼﻡ ﺍﳌﻌﻠﻮﻡ‪ ،‬ﻷﻥ ﹶ‬
‫ﺭﺯﻕ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ ﻭﺇﻃﻌﺎ ﹶﻣﻪ ﳏﺎﻝ ﺑﺪﳞﻲ ﻭﻣﻌﻠﻮﻡ ﻭﺍﺿﺢ‪ .‬ﻭﻫـﻨﺎﻙ ﻗﺎﻋﺪﺓ ﻣﻘﺮﺭﺓ ﰲ ﻋﻠﻢ ﺍﻟﺒﻼﻏﺔ ﺗﻔﻴﺪ‪:‬‬
‫‪٤٠٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺇﻥ ﻛﺎﻥ ﻣﻌﻨﻰ ﺍﻟﻜﻼﻡ ﻣﻌﻠﻮﻣ ﹰﺎ ﻭﺑﺪﻳﻬﻴ ﹰﺎ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﻣﺮﺍﺩ ﹰﺍ‪ ،‬ﺑﻞ ﺍﳌﺮﺍﺩ ﻻﺯﻣ ﹸﻪ ﺃﻭ‬
‫ﺗﺎﺑﻊ ﻣﻦ ﺗﻮﺍﺑﻌﻪ‪.‬‬
‫ﹲ‬
‫ﻗﻠﺖ ﻷﺣﺪﻫﻢ ﻭﻫﻮ ﺣﺎﻓﻆ ﻟﻠﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪ :‬ﺃﻧﺖ ﺣﺎﻓﻆ‪ .‬ﻓﻬﺬﺍ ﺍﻟﻜﻼﻡ ﺇﻋﻼ ﹲﻡ‬ ‫ﻼ‪ :‬ﺇﻥ ﹶ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﺑﲈ ﻫﻮ ﻣﻌﻠﻮﻡ ﻟﺪﻳﻪ‪ ،‬ﻓﺈﺫﻥ ﺍﳌﺮﺍﺩ ﻣﻨﻪ ﻫﻮ‪ :‬ﺇﻧﻨﻲ ﺃﻋﻠﻢ ﺃﻧﻚ ﺣﺎﻓﻆ ﻟﻠﻘﺮﺁﻥ‪ ،‬ﺃﻱ ﹸﺃ ﹺ‬
‫ﻋﻠ ﹸﻤﻪ ﺑﲈ ﻻ ﻳﻌﻠﻤﻪ‪،‬‬
‫ﻭﻫﻮ ﻋﻠﻤﻲ ﺃﻧﻪ ﺣﺎﻓﻆ ﻟﻠﻘﺮﺁﻥ‪.‬‬
‫ﻓﺒﻨﺎ ﹰﺀ ﻋﲆ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﻳﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﺍﻟﺘﻲ ﻫﻲ ﻛﻨﺎﻳ ﹲﺔ ﻋﻦ ﻧﻔﻲ ﺭﺯﻕ ﺍﷲ ﻭﺇﻃﻌﺎﻣﻪ ﻫﻮ‪:‬‬

‫ﺇﻧﻜﻢ ﱂ ﺗﹸﺨ ﹶﻠﻘﻮﺍ ﻹﻳﺼﺎﻝ ﺍﻟﺮﺯﻕ ﺇﱃ ﳐﻠﻮﻗﺎﰐ ﺍﻟﺘﻲ ﹼ‬

‫ﺗﻌﻬﺪﺕ ﺃﻧﺎ ﺑﺮﺯﻗﻬﻢ‪ .‬ﻓﺎﻟﺮﺯﻕ ﺃﻧﺎ ﺑﻪ‬
‫ﺯﻋﻴﻢ‪ .‬ﻓﻮﺍﺟ ﹸﺒﻜﻢ ﺍﻷﺳﺎﺱ ﻫﻮ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻋﲆ ﻭﻓﻖ ﺃﻭﺍﻣﺮﻱ ﻟﻠﺤﺼﻮﻝ ﻋﲆ ﺍﻟﺮﺯﻕ‪ ،‬ﻫﻮ‬
‫ﺑﺬﺍﺗﻪ ﻧﻮﻉ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬

‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺇﻥ ﺍﳌﻌﻨﻰ ﺍﻟﻈﺎﻫﺮﻱ ﻟﻶﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ﴾, + * )﴿ :‬ﰲ ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‪،‬‬ ‫ﱠ‬
‫ﻣﻌﻠﻮ ﹲﻡ ﻭﺑﺪﳞﻲ‪ .‬ﻓﻴﻜﻮﻥ ﺍﳌﻘﺼﻮﺩ ﻻﺯﻣ ﹰﺎ ﻣﻦ ﻟﻮﺍﺯﻡ ﺫﻟﻚ ﺍﳌﻌﻨﻰ‪ .‬ﺃﻱ ﺃﻥ ﺍﻟﺬﻳﻦ ﳍﻢ ﻭﺍﻟﺪﺓ ﻭﻭﻟﺪ ﻻ‬
‫ﻳﻜﻮﻧﻮﻥ ﺇﻟﻬ ﹰﺎ ﻗﻄﻌ ﹰﺎ‪.‬‬
‫ﻓﻴﻘﴤ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﻘﻮﻟﻪ‪ ﴾, + * )﴿ :‬ﺍﻟﺬﻱ ﻫﻮ ﺑﺪﳞﻲ ﻭﻣﻌﻠﻮﻡ‬
‫ﻭﻳﻌﻨﻲ ﺃﻧﻪ ﺃﺯﱄ ﻭﺃﺑﺪﻱ‪ ،‬ﻷﺟﻞ ﻧﻔﻲ ﺍﻷﻟﻮﻫﻴﺔ ﻋﻦ ﺳﻴﺪﻧﺎ ﻋﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﻋﺰﻳﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﳌﻌﺒﻮﺩﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ‪.‬‬
‫ﻓﻜﲈ ﺃﻥ ﻫﺬﻩ ﺍﻵﻳﺔ ﻫﻜﺬﺍ ﻓﻬﻨﺎ ﺃﻳﻀ ﹰﺎ ﻳﻜﻮﻥ ﻣﻌﻨﻰ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪N M L K J﴿ :‬‬
‫ﺮﺯﻕ ﻭ ﹸﻳﻄ ﹶﻌﻢ ﻭﻟﻪ ﺍﺳﺘﻌﺪﺍﺩ ﻟﻠﺮﺯﻕ ﻭﺍﻹﻃﻌﺎﻡ ﻻ ﻳﻤﻜﻦ ﺃﻥ‬ ‫‪ ﴾R Q P O‬ﱠ‬
‫ﺃﻥ ﻛﻞ ﻣﺎ ﹸﻳ ﹶ‬
‫ﻳﻜﻮﻥ ﺇﻟﻬ ﹰﺎ‪ .‬ﻓﻼ ﺗﻠﻴﻖ ﺍﻷﻟﻮﻫﻴ ﹸﺔ ﺑﻤﻦ ﻫﻮ ﳏﺘﺎﺝ ﺇﱃ ﺍﻟﺮﺯﻕ ﻭﺍﻹﻃﻌﺎﻡ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫*‬ ‫*‬ ‫*‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٠٤‬‬

‫ﺣﻮﻝ »ﺍﻟﻘﻴﻠﻮﻟﺔ«‬

‫‬

‫﴿ ‪﴾J I H‬‬
‫ﻟﻘﺪ ﺍﻫﺘﻢ »ﺭﺃﻓﺖ« ﺑﻤﻌﻨﻰ ﻛﻠﻤﺔ »ﻗﺎﺋﻠﻮﻥ« ﺍﻟﻮﺍﺭﺩﺓ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿ ‪) ﴾J I H‬ﺍﻷﻋﺮﺍﻑ‪(٤ :‬‬

‫ﻓﻜﹸﺘﺐ ﻫﺬﺍ ﺍﻟﺒﺤﺚ ﳌﻨﺎﺳﺒﺔ ﺍﺳﺘﻔﺴﺎﺭﻩ ﻋﻨﻬﺎ‪ ،‬ﻭﻟﺌﻼ ﻳﻌ ﹼﻄﻞ ﹶ‬

‫ﻗﻠﻤﻪ ﺍﻷﳌﺎﳼ‪ ،‬ﺑﲈ ﻳﺼﻴﺒﻪ ﻣﻦ‬
‫ﺍﻧﺤﻼﻝ ﰲ ﺍﳉﺴﻢ ﺑﺴﺒﺐ ﻧﻮﻣﻪ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ ﻛﺎﻵﺧﺮﻳﻦ ﻣﻌﻪ ﰲ ﺍﻟﺴﺠﻦ‪.‬‬
‫ﺍﻟﻨﻮﻡ ﻋﲆ ﺃﻧﻮﺍﻉ ﺛﻼﺛﺔ‪:‬‬
‫ﳐﺎﻟﻒ‬
‫ﹲ‬ ‫ﺍﻷﻭﻝ‪ :‬ﺍﻟﻐﻴﻠﻮﻟﺔ‪ :‬ﻭﻫﻲ ﺍﻟﻨﻮﻡ ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﺣﺘﻰ ﺍﻧﺘﻬﺎﺀ ﻭﻗﺖ ﺍﻟﻜﺮﺍﻫﺔ‪ .‬ﻫﺬﺍ ﺍﻟﻨﻮﻡ‬
‫ﻟﻠﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ؛ ﺇﺫ ﻳﻮﺭﺙ ﻧﻘﺼﺎﻥ ﺍﻟﺮﺯﻕ‪ ،‬ﻭﺯﻭﺍﻝ ﺑﺮﻛﺘﻪ‪ ،‬ﻛﲈ ﻫﻮ ﻭﺍﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪ .‬ﺣﻴﺚ‬
‫ﺇﻥ ﺃﻓﻀﻞ ﻭﻗﺖ ﻟﺘﻬﻴﺌﺔ ﻣﻘﺪﻣﺎﺕ ﺍﻟﺴﻌﻲ ﻟﻜﺴﺐ ﺍﻟﺮﺯﻕ ﻫﻮ ﰲ ﺍﳉﻮ ﺍﻟﻠﻄﻴﻒ‪ ،‬ﻋﻘﺐ ﺍﻟﻔﺠﺮ‪،‬‬
‫ﻳﻀﺮ ﺑﺴﻌﻴﻪ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺑﺪﻭﺭﻩ‬
‫ﻭﻟﻜﻦ ﺑﻌﺪ ﻣﻀﻴﻪ ﻳﻄﺮﺃ ﻋﲆ ﺍﻹﻧﺴﺎﻥ ﲬﻮﻝ ﻭﺍﻧﺤﻼﻝ‪ ،‬ﳑﺎ ﹼ‬
‫ﻳﴬ ﺑﺎﻟﺮﺯﻕ‪ ،‬ﻛﲈ ﻳﺴﺒﺐ ﺯﻭﺍﻝ ﺑﺮﻛﺘﻪ‪ ،‬ﻭﻗﺪ ﺛﺒﺖ ﻫﺬﺍ ﺑﺘﺠﺎﺭﺏ ﻛﺜﲑﺓ‪.‬‬
‫ﹶ‬
‫ﻧﻘﺼﺎﻥ‬ ‫ﺍﻟﺜﺎﲏ‪ :‬ﺍﻟﻔﻴﻠﻮﻟﺔ‪ :‬ﻭﻫﻲ ﺍﻟﻨﻮﻡ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﴫ ﺣﺘﻰ ﺍﳌﻐﺮﺏ‪ ،‬ﻫﺬﺍ ﺍﻟﻨﻮﻡ ﻳﺴﺒﺐ‬
‫ﺍﻟﻌﻤﺮ‪ ،‬ﺃﻱ ﻳﺘﻨﺎﻗﺺ ﻋﻤﺮ ﺍﻹﻧﺴﺎﻥ ﻣﺎﺩﻳ ﹰﺎ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﻳﺸﻮﺑﻪ ﺍﻟﻨﻮﻡ ﺍﳌﻮﺭﺙ ﻟﻠﻐﻔﻠﺔ؛ ﺇﺫ ﻳﺒﺪﻭ ﺫﻟﻚ‬
‫ﺍﻟﻴﻮﻡ ﻗﺼﻴﺮ ﹰﺍ ﻧﺎﻗﺼ ﹰﺎ ﻣﺜﻠﲈ ﻳﻜﻮﻥ ﻗﻀﺎ ﹸﺀ ﻭﻗﺖ ﺍﻟﻌﴫ ﺑﺎﻟﻨﻮﻡ ﰲ ﺣﻜﻢ ﻋﺪﻡ ﺭﺅﻳﺔ ﻧﺘﺎﺋﺞ ﻣﻌﻨﻮﻳﺔ‬
‫ﻟﺬﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﺗﻠﻚ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﺘﻲ ﺗﺘﻈﺎﻫﺮ ﻋﲆ ﺍﻷﻏﻠﺐ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ .‬ﻓﻴﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻛﺄﻧﻪ ﱂ‬
‫ﻳﻌﺶ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪.‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻘﻴﻠﻮﻟﺔ‪ :‬ﻭﻫﻲ ﺳﻨﺔ ﻧﺒﻮﻳﺔ ﴍﻳﻔﺔ‪ ،‬ﻭﻳﺒﺪﺃ ﻭﻗﺘﹸﻬﺎ ﻣﻦ ﺍﻟﻀﺤﻰ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﻟﻈﻬﺮ‬
‫ﺭﺳﺦ ﻫﺬﻩ ﺍﻟﺴﻨﺔ‬
‫ﺑﻘﻠﻴﻞ‪ .‬ﻭﻣﻊ ﻛﻮﻥ ﻫﺬﺍ ﺍﻟﻨﻮﻡ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﻓﺎﻧﻪ ﹸﻳﻌﲔ ﻋﲆ ﻗﻴﺎﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﻭﻗﺪ ﹼ‬
‫)‪(١‬‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻻﺳﺘﺌﺬﺍﻥ ‪ ،٤١ ،٣٩ ،١٦‬ﺍﳉﻤﻌﺔ ‪ ،٤١ ،٤٠‬ﺍﳊﺮﺙ ‪ ،٢١‬ﺍﻷﻃﻌﻤﺔ ‪١٧‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﻔﻀﺎﺋﻞ ‪ ،٨٤‬ﺍﳉﻤﻌﺔ‬
‫‪٣٠‬؛ ﺃﺑﻮ ﺩﺍﻭﺩ‪ ،‬ﺍﳉﻤﻌﺔ ‪.٢١٨‬‬
‫‪٤٠٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺍﻟﻨﺒﻮﻳﺔ ﻣﺎ ﺍﻋﺘﺎﺩ ﻋﻠﻴﻪ ﹸ‬
‫ﺃﻫﻞ ﺍﳉﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ﻣﻦ ﺗﻌﻄﻴﻞ ﻧﺴﺒﻲ ﻟﻸﻋﲈﻝ ﻋﻨﺪ ﺍﺷﺘﺪﺍﺩ ﺍﳊﺮ ﻣﻦ ﺍﻟﻈﻬﺮ‬
‫ﺍﻟﻌﻤﺮ ﻭﻳﺰﻳﺪ ﺍﻟﺮﺯﻕ؛ ﱠ‬
‫ﻷﻥ ﻧﺼﻒ ﺳﺎﻋﺔ ﻣﻦ ﺍﻟﻘﻴﻠﻮﻟﺔ ﻳﻌﺎﺩﻝ‬ ‫ﹶ‬ ‫ﺣﺴﺐ ﳏﻴﻄﻬﻢ‪ .‬ﻭﻫﺬﺍ ﺍﻟﻨﻮﻡ ﻳﻄﻴﻞ‬
‫ﻭﻧﺼﻒ ﺍﻟﺴﺎﻋﺔ‪ .‬ﻭﻳﻨﻘﺬ ﺳﺎﻋ ﹰﺔ ﻭﻧﺼﻒ‬
‫ﹶ‬ ‫ﻋﻤﺮ ﻳﻮﻣﻪ ﺳﺎﻋ ﹰﺔ‬
‫ﺳﺎﻋﺘﲔ ﻣﻦ ﻧﻮﻡ ﺍﻟﻠﻴﻞ‪ ،‬ﺃﻱ ﺇﻧﻪ ﻳﺰﻳﺪ ﹶ‬
‫ﺍﻟﺴﺎﻋﺔ ﺃﻳﻀ ﹰﺎ ﻣﻦ ﺍﻟﻨﻮﻡ ﺍﻟﺬﻱ ﻫﻮ ﺻﻨﻮ ﺍﳌﻮﺕ‪ ،‬ﻭﳛﻴﻴﻬﺎ ﺑﺘﺰﻳﻴﺪ ﻭﻗﺖ ﻋﻤﻠﻪ ﻛﺴﺒ ﹰﺎ ﻟﻠﺮﺯﻕ‪ ،‬ﻓﻴﻄﻴﻞ‬
‫ﺯﻣﻦ ﺍﻟﺴﻌﻲ ﻭﺍﻟﻌﻤﻞ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫*‬ ‫*‬ ‫*‬

‫ﻭﻫﺬﻩ ﺧﺎﻃﺮﺓ ﲨﻴﻠﺔ‬

‫ﺻﻼﺓ ﻭﺃﻟﻒ ﺃﻟﻒ ﺳﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ« ﻋﻘﺐ‬ ‫ﹴ‬ ‫»ﺃﻟﻒ ﹺ‬
‫ﺃﻟﻒ‬ ‫ﹸ‬ ‫ﺣﻴﻨﲈ ﻛﻨﺖ ﺍﻗﺮﺃ ﲨﻠﺔ‬
‫ﺍﻟﺼﻼﺓ‪ ،‬ﺗﺮﺍﺀﺕ ﱄ ﻣﻦ ﺑﻌﻴﺪ ﺧﺎﻃﺮ ﹲﺓ ﻟﻄﻴﻔﺔ ﺍﻧﻜﺸﻔﺖ ﻣﻦ ﺗﻠﻚ ﺍﻟﺼﻠﻮﺍﺕ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﻲ ﱂ ﺃﲤﻜﻦ ﻣﻦ‬
‫ﺟﻤﻠﻬﺎ‪:‬‬
‫ﺍﻗﺘﻨﺎﺻﻬﺎ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﻟﻜﻦ ﺳﺄﺷﲑ ﺇﱃ ﺑﻌﺾ ﹶ‬
‫ﺭﺃﻳﺖ ﺃﻥ ﻋﺎ ﹶﻟﻢ ﺍﻟﻠﻴﻞ ﺷﺒﻴ ﹲﻪ ﺑﻤﻨـﺰﻝ ﺟﺪﻳﺪ ﹸﻳﻔﺘﺢ ﻟﺪﺍﺭ ﺍﻟﺪﻧﻴﺎ‪ ..‬ﺩﺧﻠﺖ ﺫﻟﻚ ﺍﻟﻌﺎﱂ ﰲ ﺻﻼﺓ‬
‫ﺍﻟﻌﺸﺎﺀ‪ ،‬ﻭﻣﻦ ﺍﻧﺒﺴﺎﻁ ﻓﻮﻕ ﺍﻟﻌﺎﺩﺓ ﻟﻠﺨﻴﺎﻝ ﻭﺑﺤﻜﻢ ﺍﺭﺗﺒﺎﻁ ﻣﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﺍﻟﺪﻧﻴﺎ ﻗﺎﻃﺒﺔ ﺭﺃﻳﺖ ﱠ‬
‫ﺃﻥ‬
‫ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻌﻈﻴﻤﺔ ﻗﺪ ﺃﺻﺒﺤﺖ ﰲ ﺫﻟﻚ ﺍﻟﻠﻴﻞ ﻣﻨـﺰﻻ ﺻﻐﻴﺮ ﹰﺍ ﺟﺪ ﹰﺍ ﺣﺘﻰ ﻻ ﻳﻜﺎﺩ ﻳﺮ￯ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺑﴩ‬
‫ﻳﻨﻮﺭ ﺫﻟﻚ ﺍﳌﻨـﺰﻝ ﹼﺇﻻ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻌﻨﻮﻳﺔ ﻟﻠﺮﺳﻮﻝ‬ ‫ﻭﺫﻭﻱ ﺣﻴﺎﺓ‪ .‬ﻭﺭﺃﻳﺖ ‪-‬ﺧﻴﺎ ﹰ‬
‫ﻻ‪ -‬ﺃﻥ ﻟﻴﺲ ﻫﻨﺎﻙ ﻣﻦ ﹼ‬
‫ﷺ ﺣﺘﻰ ﺍﻣﺘﻸﺕ ﺃﺭﺟﺎﺅﻩ ﲠﺠﺔ ﻭﺃﻧﺴ ﹰﺎ ﻭﺳﺮﻭﺭ ﹰﺍ‪.‬‬
‫ﺍﻟﺸﺨﺺ ﺑﺎﻟﺴﻼﻡ ﻋﻨﺪ ﺩﺧﻮﻟﻪ ﺍﳌﻨـﺰﻝ‪ ،‬ﻛﺬﻟﻚ ﻭﺟﺪﺕ ﰲ ﻧﻔﴘ ﺷﻮﻗ ﹰﺎ ﻫﺎﺋ ﹰ‬
‫ﻼ‬ ‫ﹸ‬ ‫ﻭﻛﲈ ﻳﺒﺪﺃ‬
‫ﻭﺭﻏﺒﺔ ﺟﻴﺎﺷﺔ ﺇﱃ ﺍﻟﻘﻮﻝ‪ :‬ﺃﻟﻒ ﺃﻟﻒ ﺳﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ (١)..‬ﻭﻣﻦ ﻫﻨﺎ ﻭﺟﺪﺕ ﻧﻔﴘ‬
‫ﻛﺄﻧﻨﻲ ﹸﺃﺳ ﹼﻠﻢ ﻋﻠﻴﻪ ﺑﻌﺪﺩ ﺍﻹﻧﺲ ﻭﺍﳉﻦ ﻭﺃﻋﱪ ﺑﺴﻼﻣﻲ ﻫﺬﺍ ﻋﻦ ﲡﺪﻳﺪ ﺍﻟﺒﻴﻌﺔ ﻟﻪ ﻭﺍﻟﺮﴇ ﺑﺮﺳﺎﻟﺘﻪ‬
‫)‪ (١‬ﺫﻟﻚ ﻻﻥ ﺍﻟﺮﲪﺔ ﺍﻟﻨﺎﺯﻟﺔ ﻋﲆ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﻫﻲ ﻣﺘﻮﺟﻬﺔ ﳊﺎﺟﺔ ﺍﻷﻣﺔ ﻗﺎﻃﺒﺔ ﰲ ﺯﻣﻦ ﺃﺑﺪﻱ‪ ،‬ﻟﺬﺍ ﻓﺎﻟﺼﻼﺓ ﻏﲑ‬
‫ﺍﳌﺘﻨﺎﻫﻴﺔ ﺍﻟﺘﻲ ﲥﺪ￯ ﺇﻟﻴﻪ ﻣﻨﺴﺠﻤﺔ ﺟﺪ ﹰﺍ‪.‬‬
‫ﻓﻠﻮ ﺩﺧﻞ ﺷﺨﺺ ﺑﻴﺘ ﹰﺎ ﺧﺎﻟﻴ ﹰﺎ ﻣﻈﻠﻤ ﹰﺎ ﻣﻮﺣﺸ ﹰﺎ ﻛﺎﻟﺪﻧﻴﺎ ﺍﳌﻈﻠﻤﺔ ﺍﳌﻮﺣﺸﺔ ﺑﺎﻟﻐﻔﻠﺔ ﻛﻢ ﺳﻴﺄﺧﺬﻩ ﺍﻟﺮﻋﺐ ﻭﺍﻟﺪﻫﺸﺔ‬
‫ﻳﺴﺮﻩ ﻭﻳﺆﻧﺴﻪ ﻭﻳﻔﺮﺣﻪ ﻭﻳﻨﻮﺭﻩ ﻟﻮ ﺭﺃ￯ ﺃﻥ ﺷﺨﺼ ﹰﺎ ﻗﺪ ﺗﺼﺪﺭ ﺫﻟﻚ ﺍﻟﺒﻴﺖ ﹼ‬
‫ﻳﻌﺮﻓﻪ ﺑﺠﻤﻴﻊ ﻣﺎ‬ ‫ﻭﺍﻻﺿﻄﺮﺍﺏ؟ ﻭﻟﻜﻦ ﻛﻢ ﹼ‬
‫ﻓﻴﻪ؟ ﻓﲈ ﺑﺎﻟﻚ ﻟﻮ ﻛﺎﻥ ﻫﺬﺍ ﺍﻟﺸﺨﺺ ﻫﻮ ﺍﳊﺒﻴﺐ ﺍﳌﺤﺒﻮﺏ ﻭﺍﻷﻧﻴﺲ ﺍﳌﺄﻧﻮﺱ ﻭﻫﻮ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻌﻈﻴﻢ ﷺ‪ ،‬ﻣﺘﺼﺪﺭ ﺑﻴﺖ‬
‫ﺍﻟﻜﺮﻳﻢ ﺑﲈ ﻓﻴﻪ ‪-‬ﺃﻱ ﺑﻴﺖ ﺍﻟﻌﺎﱂ‪ -‬ﻣﻦ ﺃﺷﻴﺎﺀ‪.‬‬
‫ﹶ‬ ‫ﺍﻟﺮﺣﻴﻢ‬
‫ﹶ‬ ‫ﹶ‬
‫ﺍﻟﻤﺎﻟﻚ‬ ‫ﻳﻌﺮﻑ ﻟﻨﺎ‬
‫ﺍﻟﻌﺎﱂ‪ ،‬ﹼ‬
‫ﻗﺲ ﻫﻜﺬﺍ ﻟﻜﻲ ﺗﻘﺪﺭ ﺑﻨﻔﺴﻚ ﻗﻴﻤﺔ ﺍﻟﺼﻠﻮﺍﺕ ﻋﻠﻴﻪ ﻭﻟﺬﲥﺎ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٠٦‬‬
‫ﻭﻗﺒﻮﳍﺎ ﻣﻨﻪ ﻭﺇﻃﺎﻋﺔ ﺍﻟﻘﻮﺍﻧﲔ ﺍﻟﺘﻲ ﺃﺗﻰ ﲠﺎ‪ ،‬ﻭﺍﻟﺘﺴﻠﻴﻢ ﻷﻭﺍﻣﺮﻩ ﻭﺳﻼﻣﺘﻪ ﻣﻦ ﺑﻼﻳﺎﻧﺎ‪ .‬ﺃﻱ ﻛﺄﻧﻨﻲ‬
‫ﺃﻗﺪﻡ ﻫﺬﺍ ﺍﻟﺴﻼﻡ ‪-‬ﻧﺎﻃﻘ ﹰﺎ ﺑﺘﻠﻚ ﺍﳌﻌﺎﲏ‪ -‬ﺑﺎﺳﻢ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺃﻓﺮﺍﺩ ﻋﺎﳌﻲ ﻭﻫﻢ ﺫﻭﻭ ﺍﻟﺸﻌﻮﺭ ﻣﻦ‬
‫ﺟﻦ ﻭﺇﻧﺲ‪ ،‬ﻭﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ‪.‬‬
‫ﻭﻛﺬﺍ ﻓﺈﻥ ﻣﺎ ﺟﺎﺀ ﺑﻪ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻟﻌﻈﻴﻢ ﻭﺍﳍﺪﻳﺔ ﺍﻟﻐﺎﻟﻴﺔ ﻳﻨﻮﺭ ﻋﺎﳌﻲ ﺍﳋﺎﺹ ﻫﺬﺍ ﻛﲈ ﻳﻨﻮﺭ ﺍﻟﻌﺎﱂ‬
‫ﻓﻴﺤﻮﻝ ﻋﺎ ﹶﻟﻤﻨﺎ ﺇﱃ ﻋﺎﱂ ﺯﺍﺧﺮ ﺑﺎﻟﻨﻌﻢ‪ .‬ﻓﻘﻠﺖ ﲡﺎﻩ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‬
‫ﹼ‬ ‫ﺍﳋﺎﺹ ﻟﻜﻞ ﺃﺣﺪ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﺃﻟﻒ ﺻﻼﺓ ﻋﻠﻴﻪ« ﻋ ﹼﻠﻬﺎ ﺗﻜﻮﻥ ﺷﻜﺮﺍﻧ ﹰﺎ ﻭﻋﺮﻓﺎﻧﺎ ﻟﻠﺠﻤﻴﻞ ﻋﲆ ﺫﻟﻚ ﺍﻟﻨﻮﺭ‬ ‫ﺍﳍﺎﺋﻠﺔ‪» :‬ﺍﻟﻠﻬﻢ ﺃﻧﺰﻝ ﹶ‬
‫ﺗﻀﺮﻋﻨﺎ ﺇﱃ‬ ‫ﺍﳊﺒﻴﺐ ﻭﺍﳍﺪﻳﺔ ﺍﻟﻐﺎﻟﻴﺔ‪ ،‬ﺇﺫ ﺇﻧﻨﺎ ﻻ ﻧﺴﺘﻄﻴﻊ ﺃﻥ ﻧﺮ ﹼﺩ ﺟﻤﻴ ﹶﻠﻪ ﻭﺇﺣﺴﺎﻧﻪ ﺇﻟﻴﻨﺎ ﺃﺑﺪ ﹰﺍ‪ ،‬ﹶ‬
‫ﻓﺄﻇﻬﺮﻧﺎ ﱡ‬
‫ﺍﷲ ﺟﻞ ﻭﻋﻼ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﻮﺳﻞ ﻛﻲ ﹸﻳﻨـﺰﻝ ﻣﻦ ﺧﺰﺍﺋﻦ ﺭﲪﺘﻪ ﺭﺣﻤ ﹰﺔ ﻋﻠﻴﻪ ﺑﻌﺪﺩ ﺃﻫﻞ ﺍﻟﺴﲈﻭﺍﺕ‬
‫ﺟﻤﻴﻌ ﹰﺎ‪ ..‬ﻫﻜﺬﺍ ﺃﺣﺴﺴﺖ ﺧﻴﺎ ﹰ‬
‫ﻻ‪.‬‬
‫ﻓﻬﻮ ﷺ ﻳﻄﻠﺐ ﺻﻼ ﹰﺓ ﺑﻤﻌﻨﻰ »ﺍﻟﺮﲪﺔ« ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ »ﻋﺒﺪ« ﻭﻣﺘﻮﺟﻪ ﻣﻦ ﺍﳋﻠﻖ ﺇﱃ ﺍﳊﻖ‬
‫ﺳﺒﺤﺎﻧﻪ‪ .‬ﻭﻳﺴﺘﺤﻖ »ﺍﻟﺴﻼﻡ« ﻣﻦ ﺣﻴﺚ ﺇﻧﻪ »ﺭﺳﻮﻝ« ﻣﻦ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﺍﳋﻠﻖ‪.‬‬
‫ﻭﻛﲈ ﺃﻧﻨﺎ ﻧﺮﻓﻊ ﺇﻟﻴﻪ ﺳﻼﻣ ﹰﺎ ﺑﻌﺪﺩ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‪ ،‬ﻭﻧﺠﺪﺩ ﻟﻪ ﺍﻟﺒﻴﻌﺔ ﺍﻟﻌﺎﻣﺔ ﺑﻌﺪﺩﻫﺎ ﺃﻳﻀ ﹰﺎ‪،‬‬
‫ﻓﺈﻧﻪ ﷺ ﻳﺴﺘﺤﻖ ﺃﻳﻀ ﹰﺎ ﺻﻼﺓ ﻣﻦ ﺧﺰﺍﺋﻦ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﺑﻌﺪﺩ ﺃﻫﻞ ﺍﻟﺴﲈﻭﺍﺕ‪ ،‬ﻭﺑﺎﺳﻢ ﻛﻞ ﻭﺍﺣﺪ‬
‫ﻣﻨﻬﻢ؛ ﺫﻟﻚ ﻷﻥ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﺟﺎﺀ ﺑﻪ ﻫﻮ ﺍﻟﺬﻱ ﻳﻈﻬﺮ ﻛﲈﻝ ﻛﻞ ﳾﺀ ﰲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭ ﹸﻳﱪﺯ ﻗﻴﻤ ﹶﺔ ﻛﻞ‬
‫ﻣﻮﺟﻮﺩ‪ ،‬ﻭﺗﹸﺸﺎﻫﺪ ﺑﻪ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻟﻜﻞ ﳐﻠﻮﻕ‪ ،‬ﻭﺗﺘﺠﲆ ﺑﻪ ﺍﳌﻘﺎﺻﺪ ﺍﻹﳍﻴﺔ ﻣﻦ ﻛﻞ ﻣﺼﻨﻮﻉ‪.‬‬
‫ﹲ‬
‫ﻟﺴﺎﻥ ﻟﻜﺎﻥ ﻳﺮﺩﺩ ﻗﻮﻻﹰ ﻛﲈ ﻳﺮﺩﺩ ﺣﺎﻻﹰ‪ :‬ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ‬ ‫ﻟﺬﻟﻚ ﻟﻮ ﻛﺎﻥ ﻟﻜﻞ ﳾﺀ‬
‫ﻻ ﻋﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﺎﻓﺔ‪:‬‬ ‫ﺍﷲ‪ ..‬ﻓﻨﺤﻦ ﺑﺪﻭﺭﻧﺎ ﻧﻘﻮﻝ ﺑﺪ ﹰ‬

‫ﻭﺃﻟﻒ ﺃﻟﻒ ﺳﻼﻡ ﻋﻠﻴﻚ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺑﻌﺪﺩ ﺍﻹﻧﺲ ﻭﺍﳉﻦ‬

‫ﹸ‬ ‫ﺃﻟﻒ ﺃﻟﻒ ﺻﻼﺓ‬
‫ﹸ‬
‫ﻭﺑﻌﺪﺩ ﺍﳌﻠﻚ ﻭﺍﻟﻨﺠﻮﻡ‪.‬‬

‫ﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﻭ ﹶﺳ ﱠﻠ ﹶﻤ ﹾ‬
‫ﺖ‬ ‫ﹶﻭ ﹾﺃﻣ ﹶﻼ ﹶﻛ ﹸﻪ ﹶﺻ ﱠﻠ ﹾ‬ ‫ﺃﻥ ﺍﷲ ﹶﺻ ﱣﻠﻰ ﺑﹺﻨﹶ ﹾﻔ ﹺﺴ ﹺﻪ‬ ‫ﹶﻓ ﹶﻴﻜ ﹺﹾﻔ ﹶ‬
‫ﻴﻚ ﱠ‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫*‬ ‫*‬ ‫*‬
‫‪٤٠٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺣﻮﻝ »ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ«‬

‫ﺃﺧﻲ ﺍﻟﻌﺰﻳﺰ‪:‬‬
‫ﺗﻄﻠﺒﻮﻥ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺍﻹﻳﻀﺎﺡ ﺣﻮﻝ »ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ« ﻓﻔﻲ ﺇﺣﺪ￯ ﳌﻌﺎﺕ »ﺍﳌﻜﺘﻮﺏ ﺍﳊﺎﺩﻱ‬
‫ﺟﻮﺍﺏ ﺷﺎﻑ ﻭﻗﻮﻱ ﻭﺍﺿﺢ ﺇﺯﺍﺀ ﺭﺃﻱ »ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ« ﰲ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ‪.‬‬
‫ﹲ‬ ‫ﻭﺍﻟﺜﻼﺛﲔ«‬
‫ﺃﻣﺎ ﻫﻨﺎ ﻓﻨﻜﺘﻔﻲ ﲠﺬﺍ ﺍﻟﻘﺪﺭ ﻭﻧﻘﻮﻝ‪ :‬ﱠ‬
‫ﺇﻥ ﺗﻠﻘﲔ ﻣﺴﺄﻟﺔ »ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ« ﰲ ﺍﻟﻮﻗﺖ ﺍﳊﺎﴐ‬
‫ﻳﻀﺮﻫﻢ ﺿﺮﺭ ﹰﺍ ﺑﺎﻟﻐ ﹰﺎ‪ ،‬ﺇﺫ ﻛﲈ ﺃﻥ ﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﻭﺍﻟﺘﻤﺜﻴﻼﺕ )‪ ،(١‬ﺇﺫﺍ ﺧﺮﺟﺖ ﻣﻦ ﺃﻳﺪﻱ‬
‫ﻟﻠﻨﺎﺱ ﹼ‬
‫ﺣﻘﺎﺋﻖ‬
‫ﹸ‬ ‫ﻭﺳﺮﺕ ﻣﻦ ﻳﺪ ﺍﻟﻌﻠﻢ ﺇﱃ ﻳﺪ ﺍﳉﻬﻞ ﺗﹸﺘﻠﻘﻰ ﺣﻘﺎﺋﻖ؛ ﻛﺬﻟﻚ‬
‫ﺍﳋﻮﺍﺹ ﻭﺩﺧﻠﺖ ﺃﻳﺪﻱ ﺍﻟﻌﻮﺍﻡ ﹶ‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺃﻣﺜﺎ ﹸﻟﻬﺎ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻌﺎﻟﻴﺔ‪ ،‬ﺇﺫﺍ ﻣﺎ ﺩﺧﻠﺖ ﺑﲔ ﺍﻟﻌﻮﺍﻡ ﺍﻟﻐﺎﻓﻠﲔ ﺍﻟﺴﺎﺭﺣﲔ ﰲ‬
‫ﺗﺄﺛﲑ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻳﺘﻠﻘﻮﳖﺎ »ﻃﺒﻴﻌﺔ« ﻭﺗﻮﻟﺪ ﺛﻼﺙ ﻣﻀﺎﺭ ﻣﻬﻤﺔ‪.‬‬

‫ﺍﻟﴬﺭ ﺍﻷﻭﻝ‪:‬‬
‫ﱠ‬
‫ﺇﻥ ﻣﴩﺏ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻣﻊ ﺃﻧﻪ ﰲ ﺣﻜﻢ ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺇﺯﺍﺀ ﻭﺟﻮﺩ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻛﻠﲈ ﺩﺧﻞ ﺑﲔ ﺍﻟﻌﻮﺍﻡ ﻳﻤﴤ ﲠﻢ ﺇﱃ ﺃﻥ ﻳﺼﻞ ﰲ ﻓﻜﺮ ﺍﻟﻐﺎﻓﻠﲔ ﻣﻨﻬﻢ ﻭﻻﺳﻴﲈ‬
‫ﺍﻟﻤﻠﻮﺛﲔ ﺑﺎﳌﺎﺩﻳﺎﺕ ﺇﱃ ﺇﻧﻜﺎﺭ ﺍﻷﻟﻮﻫﻴﺔ ﺇﺯﺍﺀ ﺍﻟﻜﻮﻥ ﻭﺍﳌﺎﺩﻳﺎﺕ‪.‬‬
‫ﹼ‬

‫ﺍﻟﴬﺭ ﺍﻟﺜﺎﲏ‪:‬‬
‫ﺇﻥ ﻣﴩﺏ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻳﺮ ﹼﺩ ﺭﺩ ﹰﺍ ﺷﺪﻳﺪ ﹰﺍ ﺭﺑﻮﺑﻴﺔ ﻣﺎ ﺳﻮ￯ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺣﺘﻰ ﺇﻧﻪ ﻳﻨﻜﺮ ﻣﺎ‬
‫ﱠ‬
‫ﻼ ﻟﻠﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﻭﻻ ﻷﻱ ﳾﺀ ﻛﺎﻥ‪ ،‬ﻭﻟﻜﻦ‬ ‫ﺳﻮﺍﻩ ﺗﻌﺎﱃ ﻭﻳﺮﻓﻊ ﺍﻟﺜﻨﺎﺋﻴﺔ‪ ،‬ﻓﻼ ﻳﺮ￯ ﻭﺟﻮﺩ ﹰﺍ ﻣﺴﺘﻘ ﹰ‬
‫ﻧﻔﻮﺱ ﺃﻣﺎﺭﺓ ﻭﺑﺨﺎﺻﺔ ﻣﻦ ﻟﻪ‬
‫ﹲ‬ ‫ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪ ،‬ﺍﻟﺬﻱ ﺍﺳﺘﻮﻟﺖ ﻓﻴﻪ ﻣﻔﺎﻫﻴﻢ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺗﻔﺮﻋﻨﺖ‬
‫ﺍﺳﺘﻌﺪﺍﺩ ﻟﻴﺘﺨﺬ ﻧﻔﺴﻪ ﻣﻌﺒﻮ ﹶﺩﻩ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﻧﻔﺦ ﺍﻟﻐﺮﻭﺭ ﻭﺍﻷﻧﺎﻧﻴﺔ ﰲ ﺃﻭﺩﺍﺟﻪ‪ ،‬ﻓﻀﻼ ﻋﻦ ﻧﺴﻴﺎﻥ‬
‫ﻧﻔﻮﺳﻬﻢ ﺣﺘﻰ ﻻ ﻳﺴﻌﻬﺎ ﳾﺀ‪،‬‬
‫ﺍﳋﺎﻟﻖ ﻭﺍﻵﺧﺮﺓ ﺇﱃ ﺣﺪ ﻣﺎ‪ .‬ﻓﺘﻠﻘﻴ ﹸﻦ ﻫﺆﻻﺀ ﺑﻮﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻳﻄﻐﻲ ﹶ‬
‫ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ‪.‬‬

‫)‪ (١‬ﻛﺎﳌﻠﻜﲔ ﺍﻟﻌﻈﻴﻤﲔ ﺍﳌﺴﻤﻴﲔ ﺑﺎﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ‪ ،‬ﺍﻧﻘﻠﺒﺎ ﺑﴪ ﺍﻟﺘﺸﺒﻴﻪ ﻋﻨﺪ ﺍﻟﻌﻮﺍﻡ ﺇﱃ ﺻﻮﺭﺓ ﺛﻮﺭ ﺿﺨﻢ ﻭﺣﻮﺕ ﻛﺒﲑ‪.‬‬
‫)ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٠٨‬‬
‫ﺍﻟﴬﺭ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﺍﻟﻤﻨـﺰﻫﺔ ﺍﳌﱪﺃﺓ‬
‫ﹼ‬ ‫ﺇﻧﻪ ﻳﻮﺭﺙ ﺃﻓﻜﺎﺭ ﹰﺍ ﻭﺗﺼﻮﺭﺍﺕ ﻻ ﺗﻠﻴﻖ ﺑﻮﺟﻮﺏ ﻭﺟﻮﺩ ﺍﻟﺬﺍﺕ ﺍﳉﻠﻴﻠﺔ‪،‬‬
‫ﺗﻨـﺰﻫﻪ ﻭﺗﻘﺪﺳﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﺍﳌﺘﻌﺎﻟﻴﺔ ﺍﳌﻘﺪﺳﺔ ﻋﻦ ﺍﻟﺘﻐﲑ ﻭﺍﻟﺘﺒﺪﻝ ﻭﺍﻟﺘﺠﺰﺅ ﻭﺍﻟﺘﺤﻴﺰ‪ ،‬ﻭﻻ ﺗﻼﺋﻢ ﹼ‬
‫ﺑﺤﺎﻝ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﺬﻟﻚ ﺳﺒﺒ ﹰﺎ ﻟﺘﻠﻘﻴﻨﺎﺕ ﺑﺎﻃﻠﺔ‪.‬‬
‫ﺇﻥ ﻣﻦ ﻳﺘﻜﻠﻢ ﻋﻦ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻋﻠﻴﻪ ﺃﻥ ﻳﻌﺮﺝ ﻓﻜﺮ ﹰﺍ ﻣﻦ ﺍﻟﺜﺮ￯ ﺇﱃ ﺍﻟﺜﺮﻳﺎ ﺗﺎﺭﻛ ﹰﺎ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺭﺍﺀﻩ ﻇﻬﺮﻳ ﹰﺎ‪ ،‬ﻣﺤﺪﻗ ﹰﺎ ﺑﻨﻈﺮﻩ ﺇﱃ ﺍﻟﻌﺮﺵ ﺍﻷﻋﲆ‪ ،‬ﻋﺎ ﹼﺩ ﹰﺍ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﻌﺪﻭﻣﺔ ﰲ ﺣﺎﻟﺔ‬
‫ﺍﻻﺳﺘﻐﺮﺍﻕ‪ ،‬ﻓﻴﻤﻜﻨﻪ ﺃﻥ ﻳﺮ￯ ﺑﻘﻮﺓ ﺍﻹﻳﲈﻥ ﺃﻥ ﻛﻞ ﳾﺀ ﻣﻦ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺳﺒﺤﺎﻧﻪ ﻣﺒﺎﴍﺓ‪ .‬ﹼ‬
‫ﻭﺇﻻ‬
‫ﻓﺈﻥ ﻣﻦ ﻳﻘﻒ ﻭﺭﺍﺀ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﻳﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻭﻳﺮ￯ ﺍﻷﺳﺒﺎﺏ ﺃﻣﺎﻣﻪ ﻭﻳﻨﻈﺮ ﻣﻦ ﺍﻷﺭﺽ‪ ،‬ﻓﺈﻧﻪ ﳛﺘﻤﻞ‬
‫ﺃﻥ ﻳﻐﺮﻕ ﰲ ﺗﺄﺛﲑ ﺍﻷﺳﺒﺎﺏ ﻭﻳﻘﻊ ﰲ ﻣﺴﺘﻨﻘﻊ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﺬﻱ ﻳﻌﺮﺝ ﻓﻜﺮ ﹰﺍ ﺇﱃ ﺍﻟﻌﺮﺵ ﻛﺠﻼﻝ‬
‫ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ)*( ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﻮﻝ‪» :‬ﺍﻓﺘﺢ ﺳﻤ ﹶﻌﻚ ﻓﺈﻧﻚ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺴﻤﻊ ﻣﻦ ﻛﻞ ﺃﺣﺪ ‪-‬ﻛﺄﻧﻪ‬
‫ﺍﻟﻌﺮﻭﺝ ﻣﺜﻠﻪ ﺇﱃ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ‬ ‫ﺣﺎﻙ ﻓﻄﺮﻱ‪ -‬ﻣﺎ ﺗﺴﻤﻌﻪ ﻣﻦ ﺍﳊﻖ ﺗﻌﺎﱃ«‪ .‬ﹼ‬
‫ﻭﺇﻻ ﻓﻤﻦ ﻻ ﻳﺴﺘﻄﻴﻊ‬ ‫ﹴ‬
‫ﹶ‬
‫ﺍﻟﺮﻓﻴﻌﺔ ﻭﻻ ﻳﺮ￯ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﺍﻟﻔﺮﺵ ﺇﱃ ﺍﻟﻌﺮﺵ ﻋﲆ ﺻﻮﺭﺓ ﻣﺮﺍﻳﺎ )ﻟﺘﺠﻠﻴﺎﺗﻪ( ﺇﻥ ﻗﻠﺖ ﻟﻪ‪:‬‬
‫»ﺍﺻﻎ ﺇﱃ ﻛﻞ ﺃﺣﺪ ﺗﺴﻤﻊ ﻣﻨﻪ ﻛﻼﻡ ﺍﷲ« ﻓﺈﻧﻪ ﻳﺒﺘﲆ ﺑﺘﺼﻮﺭﺍﺕ ﺑﺎﻃﻠﺔ ﳐﺎﻟﻔﺔ ﻟﻠﺤﻘﻴﻘﺔ ﻛﻤﻦ ﳞﻮﻱ‬
‫ﻣﻌﻨﻰ ﻣﻦ ﺍﻟﻌﺮﺵ ﺇﱃ ﺍﻟﻔﺮﺵ‪.‬‬
‫ﹰ‬
‫﴿ ‪) ﴾Q P O N M L K J‬ﺍﻷﻧﻌﺎﻡ‪.(٩١ :‬‬

‫ﻣﺎ ﻟﻠﱰﺍﺏ ﻭﻟﺮﺏ ﺍﻷﺭﺑﺎﺏ‪.‬‬

‫ﻭﺷ ﹺﻬﺪ ﻋﲆ‬
‫ﺳﺒﺤﺎﻥ ﻣﻦ ﺗﻘﺪﺱ ﻋﻦ ﺍﻷﺷﺒﺎﻩ ﺫﺍﺗﹸﻪ ﻭﺗﻨـﺰﹼﻫﺖ ﻋﻦ ﻣﺸﺎﲠﺔ ﺍﻷﻣﺜﺎﻝ ﺻﻔﺎﺗﻪ ﹶ‬
‫ﺭﺑﻮﺑﻴﺘﻪ ﺁﻳﺎﺗﻪ ﺟﻞ ﺟﻼﻟﻪ ﻭﻻ ﺇﻟﻪ ﹼﺇﻻ ﻫﻮ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫*‬ ‫*‬ ‫*‬
‫‪٤٠٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫»ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ«‬
‫ﻻ ﻳﺴﻌﻨﻲ ﺍﻟﻮﻗﺖ ﺍﻟﻜﺎﰲ ﻟﻌﻘﺪ ﻣﻮﺍﺯﻧﺔ ﺑﲔ ﺃﻓﻜﺎﺭ ﻛﻞ ﻣﻦ »ﻣﺼﻄﻔﻰ ﺻﱪﻱ«)*( ﻭ»ﻣﻮﺳﻰ‬
‫ﺑﺎﻛﻮﻑ«)*( ﺇﻻ ﺃﻧﻨﻲ ﺃﻛﺘﻔﻲ ﺑﺎﻟﻘﻮﻝ ﺍﻵﰐ‪:‬‬
‫ﻣﺤﻖ ﰲ ﺩﻓﺎﻋﺎﺗﻪ ﺑﺎﻟﻨﺴﺒﺔ‬
‫ﺇﻥ ﺃﺣﺪﳘﺎ ﻗﺪ ﺃﻓﺮﻁ ﻭﺍﻵﺧﺮ ﻳﻔﺮﻁ‪ .‬ﻓﻤﻊ ﺃﻥ ﻣﺼﻄﻔﻰ ﺻﱪﻱ ﹼ‬
‫ﺇﱃ ﻣﻮﺳﻰ ﺑﺎﻛﻮﻑ ﹼﺇﻻ ﺃﻧﻪ ﻟﻴﺲ ﻟﻪ ﺣﻖ ﺗﺰﻳﻴﻒ ﺷﺨﺺ ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ ﺍﻟﺬﻱ ﻫﻮ ﺧﺎﺭﻗ ﹲﺔ ﻣﻦ‬
‫ﺧﻮﺍﺭﻕ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﹴ‬
‫ﻭﻗﺪﻭﺓ ﰲ ﲨﻴﻊ‬ ‫ﺑﻤﺮﺷﺪ ﻭﻻ ﹴ‬
‫ﻫﺎﺩ‬ ‫ﹴ‬ ‫ﹲ‬
‫ﻭﻣﻘﺒﻮﻝ ﻭﻟﻜﻨﻪ ﻟﻴﺲ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ ﹴ‬
‫ﻣﻬﺘﺪ‬
‫ﻛﺘﺎﺑﺎﺗﻪ‪ ،‬ﺇﺫ ﻳﻤﴤ ﻏﺎﻟﺒ ﹰﺎ ﺩﻭﻥ ﻣﻴﺰﺍﻥ ﰲ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻓﻴﺨﺎﻟﻒ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺜﺎﺑﺘﺔ ﻷﻫﻞ ﺍﻟﺴﻨﺔ‪ ،‬ﻭﻳﻔﻴﺪ‬
‫ﺑﻌﺾ ﺃﻗﻮﺍﻟﻪ ‪-‬ﻇﺎﻫﺮ ﹰﺍ‪ -‬ﺍﻟﻀﻼﻟ ﹶﺔ ﻏﲑ ﺃﻧﻪ ﺑﺮﻱﺀ ﻣﻦ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﺇﺫ ﺍﻟﻜﻼﻡ ﻗﺪ ﻳﺒﺪﻭ ﻛﻔﺮ ﹰﺍ ﺑﻈﺎﻫﺮﻩ‪،‬‬ ‫ﹸ‬
‫ﹼﺇﻻ ﺃﻥ ﻗﺎﺋ ﹶﻠﻪ ﻻ ﻳﻜﻮﻥ ﻛﺎﻓﺮ ﹰﺍ‪.‬‬
‫ﻓﻔﺮﻁ ﰲ ﺑﻌﺾ ﺍﻟﻨﻘﺎﻁ ﻟﺘﻌﺼﺒﻪ‬‫ﻓﻤﺼﻄﻔﻰ ﺻﱪﻱ ﱂ ﻳﺮﺍﻉ ﻫﺬﻩ ﺍﻟﻨﻘﺎﻁ ﺑﻨﻈﺮ ﺍﻻﻋﺘﺒﺎﺭ ﹼ‬
‫ﻟﻘﻮﺍﻋﺪ ﺃﻫﻞ ﺍﻟﺴﻨﺔ‪ .‬ﺃﻣﺎ ﻣﻮﺳﻰ ﺑﺎﻛﻮﻑ ﻓﻬﻮ ﳜﻄﺊ ﻛﺜﻴﺮ ﹰﺍ ﺑﺄﻓﻜﺎﺭﻩ ﺍﻟﺘﻲ ﲤﺎﳾ ﺍﻟﺘﻤﺪﻥ ﻭﺍﳌﻨﺤﺎﺯﺓ‬
‫ﻳﺤﺮﻑ ﺑﻌﺾ ﺍﳊﻘﺎﺋﻖ ﺍﻹﺳﻼﻣﻴﺔ ﺑﺘﺄﻭﻳﻼﺕ ﺧﺎﻃﺌﺔ ﻭﻳﺘﺨﺬ ﺷﺨﺼ ﹰﺎ ﻣﺮﺩﻭﺩ ﹰﺍ‬
‫ﺷﺪﻳﺪ ﹰﺍ ﻟﻠﺘﺠﺪﺩ‪ .‬ﺇﺫ ﹼ‬
‫ﻛﺄﰊ ﺍﻟﻌﻼﺀ ﺍﳌﻌﺮﻱ ﰲ ﻣﺴﺘﻮ￯ ﺃﻋﲆ ﻣﻦ ﻋﻠﲈﺀ ﺍﻹﺳﻼﻡ ﺍﳌﺤﻘﻘﲔ‪ ،‬ﻭﻗﺪ ﻏﺎﱃ ﻛﺜﻴﺮ ﹰﺍ ﻻﻧﺤﻴﺎﺯﻩ‬
‫ﺍﻟﺸﺪﻳﺪ ﺇﱃ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﻲ ﺧﺎﻟﻒ ﻓﻴﻬﺎ ﳏﻲ ﺍﻟﺪﻳﻦ ﹶ‬
‫ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺘﻲ ﺗﻨﺴﺠﻢ ﻣﻊ ﺃﻓﻜﺎﺭﻩ‪.‬‬
‫ﻭﻟﻘﺪ ﻗﺎﻝ ﳏﻲ ﺍﻟﺪﻳﻦ‪» :‬ﺗﹸﺤﺮﻡ ﻣﻄﺎﻟﻌ ﹸﺔ ﻛﺘ ﹶﺒﻨﺎ ﻋﲆ ﻣﻦ ﻟﻴﺲ ﻣﻨﺎ« ﺃﻱ ﻋﲆ ﻣﻦ ﻻ ﻳﻌﺮﻑ‬
‫ﻣﻘﺎ ﹶﻣﻨﺎ‪ .‬ﻧﻌﻢ ﺇﻥ ﻗﺮﺍﺀﺓ ﻛﺘﺐ ﳏﻲ ﺍﻟﺪﻳﻦ ﻭﻻﺳﻴﲈ ﻣﺴﺎﺋﻠﻪ ﺍﻟﺘﻲ ﺗﺒﺤﺚ ﰲ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻣﴬﺓ ﰲ‬
‫ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤١٠‬‬

‫‬
‫ﻋﻨﺪﻣﺎ ﻛﻨﺖ ﺃﻧﻈﺮ ﻣﻦ ﻧﺎﻓﺬﺓ ﺍﻟﺴﺠﻦ‪ ،‬ﺇﱃ ﺿﺤﻜﺎﺕ ﺍﻟﺒﴩﻳﺔ ﺍﳌﺒﻜﻴﺔ‪ ،‬ﰲ ﻣﻬﺮﺟﺎﻥ ﺍﻟﻠﻴﻞ‬
‫ﺍﻟﺒﻬﻴﺞ‪ ،‬ﺃﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﺧﻼﻝ ﻋﺪﺳﺔ ﺍﻟﺘﻔﻜﺮ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﻭﺍﻟﻘﻠﻖ ﻋﻠﻴﻪ‪ ،‬ﺍﻧﻜﺸﻒ ﺃﻣﺎﻡ ﻧﻈﺮ ﺧﻴﺎﱄ‬
‫ﻫﺬﺍ ﺍﻟﻮﺿﻊ‪ ،‬ﺍﻟﺬﻱ ﺃﺑﻴﻨﻪ‪:‬‬
‫ﺃﻭﺿﺎﻉ ﺍﳊﻴﺎﺓ ﳌﻦ ﻫﻢ ﺍﻵﻥ ﺭﺍﻗﺪﻭﻥ ﰲ ﺍﻟﻘﱪ‪ ،‬ﻓﻜﺄﻧﻨﻲ ﺷﺎﻫﺪﺕ‬
‫ﹸ‬ ‫ﺗﺸﺎﻫﺪ ﰲ ﺍﻟﺴﻴﻨﲈ‬
‫ﹶ‬ ‫ﻣﺜﻠﲈ‬
‫ﺃﻣﺎﻣﻲ ﺍﳉﻨﺎﺋﺰ ﺍﳌﺘﺤﺮﻛﺔ ﳌﻦ ﺳﻴﻜﻮﻧﻮﻥ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺍﻟﻘﺮﻳﺐ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﻘﺒﻮﺭ‪ ..‬ﺑﻜﻴﺖ ﻋﲆ‬
‫ﺷﻌﻮﺭ ﺑﺎﻟﻮﺣﺸﺔ ﻭﺍﻷﱂ‪ .‬ﺭﺍﺟﻌﺖ ﻋﻘﲇ‪ ،‬ﻭﺳﺄﻟﺖ ﻋﻦ ﺍﳊﻘﻴﻘﺔ‬‫ﹲ‬ ‫ﺃﻭﻟﺌﻚ ﺍﻟﻀﺎﺣﻜﲔ ﺍﻵﻥ‪ ،‬ﻓﺎﻧﺘﺎﺑﻨﻲ‬
‫ﻗﺎﺋﻼﹰ‪ :‬ﻣﺎ ﻫﺬﺍ ﺍﳋﻴﺎﻝ؟ ﻗﺎﻟﺖ ﺍﳊﻘﻴﻘﺔ‪ :‬ﺇﻥ ﺧﻤﺴ ﹰﺔ ﻣﻦ ﻛﻞ ﲬﺴﲔ ﻣﻦ ﻫﺆﻻﺀ ﺍﻟﺒﺎﺋﺴﲔ ﺍﻟﻀﺎﺣﻜﲔ‬
‫ﺍﻵﻥ ﻭﺍﻟﺬﻳﻦ ﻳﻤﺮﺣﻮﻥ ﰲ ﻧﺸﻮﺓ ﻭﲠﺠﺔ ﺳﻴﻜﻮﻧﻮﻥ ﻛﻬﻮ ﹰ‬
‫ﻻ ﺑﻌﺪ ﲬﺴﲔ ﻋﺎﻣ ﹰﺎ‪ ،‬ﻭﻗﺪ ﺍﻧﺤﻨﹶﺖ ﻣﻨﻬﻢ‬
‫ﺍﻟﻈﻬﻮﺭ ﻭﻧﺎﻫﺰ ﺍﻟﻌﻤﺮ ﺍﻟﺴﺒﻌﲔ‪ ،‬ﻭﺍﻟﺨﻤﺴ ﹶﺔ ﻭﺍﻷﺭﺑﻌﲔ ﺍﻟﺒﺎﻗﻴﺔ ﹸﻳﺮ ﹼﻣﻮﻥ ﰲ ﺍﻟﻘﺒﻮﺭ‪ .‬ﻓﺘﻠﻚ ﺍﻟﻮﺟﻮﻩ‬
‫)‪(١‬‬ ‫ﺍﳌﻼﺡ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﻀﺤﻜﺎﺕ ﺍﻟﺒﻬﻴﺠﺔ‪ ،‬ﺗﻨﻘﻠﺐ ﺇﱃ ﺃﺿﺪﺍﺩﻫﺎ‪ .‬ﻭﺣﺴﺐ ﻗﺎﻋﺪﺓ »ﻛﻞ ﹴ‬
‫ﺁﺕ ﻗﺮﻳﺐ«‬
‫ﻓﺈﻥ ﻣﺸﺎﻫﺪﺓ ﻣﺎ ﺳﻴﺄﰐ ﻛﺄﻧﻪ ﹴ‬
‫ﺁﺕ ﺍﻵﻥ ﺗﻨﻄﻮﻱ ﻋﲆ ﺣﻘﻴﻘﺔ‪ ،‬ﻓﲈ ﺷﺎﻫﺪﺗﻪ ﺇﺫﻥ ﻟﻴﺲ ﺧﻴﺎ ﹰ‬
‫ﻻ‪.‬‬
‫ﻭﻣﻌﺮﺿﺔ ﺇﱃ ﺍﻟﺰﻭﺍﻝ‪ ،‬ﻭﻫﻲ ﺗﺴﱰ ﻣﺜﻞ‬
‫ﹼ‬ ‫ﺿﺤﻜﺎﺕ ﺍﻟﺪﻧﻴﺎ ﺍﳌﺘﺴﻤﺔ ﺑﺎﻟﻐﻔﻠﺔ ﻣﺆﻗﺘﺔ‬
‫ﹸ‬ ‫ﻓﲈ ﺩﺍﻣﺖ‬
‫ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺒﺎﺋﺲ ﺍﻟﻌﺎﺷﻖ ﻟﻠﺨﻠﻮﺩ‪ ،‬ﻭﻳﻔﺮﺡ‬
‫ﻳﺴﺮ ﹶ‬
‫ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﺍﳌﺆﳌﺔ ﺍﳌﺒﻜﻴﺔ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﻣﺎ ﹼ‬
‫ﺭﻭﺣﻪ ﺍﻟﻮﳍﺎﻥ ﺑﻌﺸﻖ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻫﻮ ﺫﻟﻚ ﺍﻟﻠﻬﻮ ﺍﻟﱪﻱﺀ ﻭﺍﳌﺘﻌﺔ ﺍﻟﻨـﺰﳞﺔ ﻭﺃﻓﺮﺍﺡ ﻭﻣﴪﺍﺕ ﲣﻠﺪ‬
‫ﹶ‬
‫ﺑﺜﻮﺍﺑﻪ‪ ،‬ﺿﻤﻦ ﻧﻄﺎﻕ ﺍﻟﴩﻉ‪ ،‬ﻣﻊ ﺃﺩﺍﺀ ﺍﻟﺸﻜﺮ ﺑﺎﻃﻤﺌﻨﺎﻥ ﺍﻟﻘﻠﺐ ﻭﺣﻀﻮﺭﻩ ﺑﻌﻴﺪ ﹰﺍ ﻋﻦ ﺍﻟﻐﻔﻠﺔ‪.‬‬
‫ﻭﻟﺌﻼ ﺗﻘﻮ￯ ﺍﻟﻐﻔﻠ ﹸﺔ ﰲ ﺍﻟﻨﻔﻮﺱ ﰲ ﺍﻷﻋﻴﺎﺩ‪ ،‬ﻭﺗﺪﻓﻊ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﳋﺮﻭﺝ ﻋﻦ ﺩﺍﺋﺮﺓ ﺍﻟﴩﻉ‪ ،‬ﻭﺭﺩ‬
‫ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﴩﻳﻔﺔ ﺗﺮﻏﻴﺐ ﻗﻮﻱ ﻭﻛﺜﲑ ﰲ ﺍﻟﺸﻜﺮ ﻭﺫﻛﺮ ﺍﷲ ﰲ ﺗﻠﻚ ﺍﻷﻳﺎﻡ‪ .‬ﻭﺫﻟﻚ ﻟﺘﻨﻘﻠﺐ‬
‫ﻧﻌﻢ ﺍﻟﻔﺮﺡ ﻭﺍﻟﴪﻭﺭ ﺇﱃ ﺷﻜﺮ ﻳﺪﻳﻢ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ ﻭﻳﺰﻳﺪﻫﺎ‪ ،‬ﺇﺫ ﺍﻟﺸﻜﺮ ﻳﺰﻳﺪ ﺍﻟﻨﻌﻢ ﻭﻳﺰﻳﻞ ﺍﻟﻐﻔﻠﺔ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺍﳌﻘﺪﻣﺔ ‪٢٣‬؛ ﺍﺑﻦ ﻣﺎﺟﻪ‪ ،‬ﺍﳌﻘﺪﻣﺔ ‪.٧‬‬

‫‪٤١١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫»ﺍﻟﻨﻔﺲ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ«‬

‫‬
‫ﻧﻜﺘﺔ ﻣﻦ ﻧﻜﺎﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾) ( ' & ﴿ :‬ﻳﻮﺳﻒ‪ (٥٣ :‬ﻭﺍﳊﺪﻳﺚ‬
‫)‪(١‬‬
‫ﺍﻟﴩﻳﻒ‪) :‬ﺃﻋﺪ￯ ﻋﺪﻭﻙ ﻧﻔﺴﻚ ﺍﻟﺘﻲ ﺑﲔ ﺟﻨﺒﻴﻚ(‪.‬‬
‫ﻧﻔﺴﻪ ﺍﻷﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ‪-‬ﻏﲑ ﺍﻟﻤﺰﻛﹼﺎﺓ‪ -‬ﻭﻳﻌﺠﺐ ﲠﺎ‪ ،‬ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ‬ ‫ﺇﻥ ﺍﻟﺬﻱ ﳛﺐ ﹶ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻻ ﳛﺐ ﺃﺣﺪ ﹰﺍ ﻏﲑﻫﺎ‪ ،‬ﻭﺣﺘﻰ ﻟﻮ ﺃﺑﺪ￯ ﻟﻠﻐﲑ ﺣﺒ ﹰﺎ ﻓﻼ ﳛﺒﻪ ﻣﻦ ﺻﻤﻴﻢ ﻗﻠﺒﻪ‪ ،‬ﺑﻞ ﺭﺑﲈ ﳛﺒﻪ ﳌﻨﺎﻓﻌﻪ‪،‬‬
‫ﻭﳌﺎ ﻳﺘﻮﻗﻊ ﻣﻨﻪ ﻣﻦ ﻣﺘﺎﻉ‪ .‬ﻓﻬﻮ ﰲ ﳏﺎﻭﻟﺔ ﺩﺍﺋﻤﺔ ﻟﺘﺤﺒﻴﺐ ﻧﻔﺴﻪ ﻟﻶﺧﺮﻳﻦ ﻭﰲ ﺳﻌﻲ ﻣﺘﻮﺍﺻﻞ‬
‫ﺩﻓﺎﻉ‬
‫ﻳﺤﻤﻠﻬﺎ ﺃﻱ ﻧﻘﺺ ﻛﺎﻥ‪ ،‬ﺑﻞ ﻳﺪﺍﻓﻊ ﹶ‬ ‫ﹴ‬
‫ﻗﺼﻮﺭ ﻋﻦ ﻧﻔﺴﻪ ﻓﻼ ﹼ‬ ‫ﻹﺛﺎﺭﺓ ﺇﻋﺠﺎﲠﻢ ﺑﻪ‪ ،‬ﻳﴫﻑ ﻛﻞ‬
‫ﻟﻴﻨـﺰﻫﻬﺎ ﻋﻦ ﻛﻞ ﻋﻴﺐ‬
‫ﺍﳌﺤﺎﻣﻲ ﺍﳌﺨﻠﺺ ﻹﺑﺮﺍﺀ ﺳﺎﺣﺘﻬﺎ‪ ،‬ﻭﻳﻤﺪﺣﻬﺎ ﺑﻤﺒﺎﻟﻐﺎﺕ ﺑﻞ ﺑﺄﻛﺎﺫﻳﺐ ﹼ‬
‫ﺃﻭ ﻗﺼﻮﺭ‪ ،‬ﺣﺘﻰ ﻳﻘﺮﲠﺎ ﺇﱃ ﺍﻟﺘﻘﺪﻳﺲ‪ ،‬ﺑﻞ ﻳﺒﻠﻎ ﺑﻪ ﺍﻷﻣﺮ ﺃﻥ ﻳﻜﻮﻥ ﻣﺼﺪﺍﻕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫ﺻﻔﻌﺎﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬
‫ﹸ‬ ‫﴿ ‪) ﴾Ä Ã Â Á‬ﺍﻟﻔﺮﻗﺎﻥ‪ (٤٣ :‬ﻋﻨﺪﻫﺎ ﺗﺘﻮﺍﱃ ﻋﻠﻴﻪ‬
‫ﻣﺪﺣﻪ ﺇﱃ ﺇﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ ﻋﻨﻪ‪ ،‬ﻭﻳﺘﺤﻮﻝ ﲢﺒﻴﺐ ﻧﻔﺴﻪ ﺇﻟﻴﻬﻢ ﺇﱃ‬ ‫‪-‬ﺣﺴﺐ ﺩﺭﺟﺘﻪ‪ -‬ﻓﻴﻨﻘﻠﺐ ﹸ‬
‫ﺍﺳﺘﺜﻘﺎﳍﻢ ﻟﻪ‪ ،‬ﻓﻴﺠﺪ ﻋﻜﺲ ﻣﺎ ﻛﺎﻥ ﻳﺮﻭﻡ‪ ،‬ﻓﻀﻼﹰ ﻋﻦ ﺃﻧﻪ ﻳﻀ ﹼﻴﻊ ﺍﻹﺧﻼﺹ‪ ،‬ﳌﺎ ﳜﻠﻂ ﻣﻦ ﺭﻳﺎﺀ‬
‫ﻭﺗﺼﻨﹼﻊ ﰲ ﺃﻋﲈﻟﻪ ﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﻓﻴﻜﻮﻥ ﻣﻐﻠﻮﺑ ﹰﺎ ﻋﲆ ﺃﻣﺮﻩ ﺃﻣﺎﻡ ﺷﻬﻮﺍﺗﻪ ﻭﻫﻮﺍﻩ ﻭﻣﺸﺎﻋﺮﻩ‪ ،‬ﺗﻠﻚ ﺍﻟﺘﻲ‬
‫ﻻ ﺗﺒﴫ ﺍﻟﻌﻘﺒﻰ ﻭﻻ ﺗﻔﻜﺮ ﰲ ﺍﻟﻨﺘﺎﺋﺞ ﻭﺍﳌﻐﺮﻣﺔ ﺑﺎﻟﺘﻠﺬﺫ ﺍﻵﲏ‪ .‬ﺑﻞ ﻗﺪ ﺗﱪﺭ ﻟﻪ ﺃﻫﻮﺍﺅﻩ ﺍﻟﻀﺎﻟﺔ ﺃﻣﻮﺭ ﹰﺍ‬
‫ﻳﺮﺗﻜﺒﻬﺎ ﻷﺟﻞ ﻣﺘﻌﺔ ﻻ ﺗﺪﻭﻡ ﺳﺎﻋﺔ ﻳﻔﴤ ﺑﻪ ﺃﻥ ﻳﻠﻘﻰ ﰲ ﺍﻟﺴﺠﻦ ﻟﺴﻨﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻭﻗﺪ ﻳﻘﺎﳼ ﻋﴩ‬
‫ﺳﻨﻮﺍﺕ ﻣﻦ ﺍﳉﺰﺍﺀ ﺍﻟﻌﺎﺩﻝ ﻷﺟﻞ ﺗﺴﻜﲔ ﺭﻭﺡ ﺍﻟﺜﺄﺭ ﻟﺪﻳﻪ ﻭﺷﻬﻮﺓ ﺍﻟﻐﺮﻭﺭ ﺍﻟﺘﻲ ﻻ ﺗﺴﺘﻐﺮﻕ ﺩﻗﻴﻘﺔ‬
‫ﻭﺍﺣﺪﺓ‪ .‬ﻓﻴﻜﻮﻥ ﻣﺜﻠﻪ ﻛﻤﺜﻞ ﺫﻟﻚ ﺍﻟﻄﻔﻞ ﺍﻷﺑﻠﻪ ﺍﻟﺬﻱ ﻻ ﻳﻘﺪﺭ ﻗﻴﻤﺔ ﺟﺰﺀ ﺍﳌﺼﺤﻒ ﺍﻟﴩﻳﻒ ﺍﻟﺬﻱ‬
‫ﻳﺘﻠﻮﻩ ﻭﻳﺪﺭﺳﻪ ﻓﻴﺒﻴﻌﻪ ﺑﻘﻄﻌﺔ ﺣﻠﻮ￯ ﺭﺧﻴﺼﺔ‪ ،‬ﺇﺫ ﻳﴫﻑ ﺣﺴﻨﺎﺗﻪ ﺍﻟﺘﻲ ﻫﻲ ﺃﻏﲆ ﻣﻦ ﺍﻷﳌﺎﺱ‬
‫ﻭﻳﺒﺪ ﹼﻟﻬﺎ ﺑﲈ ﻳﺸﺒﻪ ﰲ ﺗﻔﺎﻫﺘﻬﺎ ﻗﻄﻊ ﺍﻟﺰﺟﺎﺝ‪ ،‬ﺗﻠﻚ ﻫﻲ ﺣﺴﻴﺎﺗﻪ ﻭﻫﻮﺍﻩ ﻭﻏﺮﻭﺭﻩ‪ .‬ﻓﻴﺨﴪ ﺧﺴﺎﺭﺓ‬
‫ﺟﺴﻴﻤﺔ ﻓﻴﲈ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺮﺑﺢ ﺭﺑﺤ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ‪.‬‬
‫ﺍﻟ ﹼﻠﻬﻢ ﺍﺣﻔﻈﻨﺎ ﻣﻦ ﴍ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻦ ﴍ ﺍﳉﻦ ﻭﺍﻹﻧﺲ‪.‬‬

‫)‪» (١‬ﺃﻋﺪ￯ ﺃﻋﺪﺍﺋﻚ ﻧﻔﺴﻚ ﺍﻟﺘﻲ ﺑﲔ ﺟﻨﺒﻴﻚ«‪ ،‬ﺍﻟﺒﻴﻬﻘﻲ‪ ،‬ﺍﻟﺰﻫﺪ ‪ ..١٥٦/٢‬ﻭﺍﳌﺸﻬﻮﺭ ﻋﲆ ﺍﻷﻟﺴﻨﺔ‪ :‬ﺍﻋﺪ￯ ﻋﺪﻭﻙ‪..‬ﺇﻫـ‬
‫)ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪.(١٤٣/١‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤١٢‬‬
‫»ﺳﺆﺍﻝ«‬
‫ﻻ ﹴ‬
‫ﻟﻜﻔﺮ ﰲ ﺯﻣﻦ ﻗﺼﲑ؟‬ ‫ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﺒﻘﺎ ﹸﺀ ﰲ ﺳﺠﻦ ﺟﻬﻨﻢ ﺑﻘﺎﺀ ﹰﺍ ﺧﺎﻟﺪ ﹰﺍ ﺟﺰﺍ ﹰﺀ ﻋﺎﺩ ﹰ‬

‫ﺇﻥ ﺍﻟﻘﺘﻞ ﺍﻟﺬﻱ ﳛﺼﻞ ﰲ ﺩﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ ﺑﺴﺒﻊ ﻣﻼﻳﲔ ﻭﺛﲈﻧﲈﺋﺔ‬ ‫ﺍﳉﻮﺍﺏ‪ :‬ﱠ‬
‫ﻭﺃﺭﺑﻊ ﻭﺛﲈﻧﲔ ﺃﻟﻔ ﹰﺎ ﻣﻦ ﺍﻟﺪﻗﺎﺋﻖ ‪-‬ﻋﲆ ﺍﻋﺘﺒﺎﺭ ﺍﻟﺴﻨﺔ ﺛﻼﺛﲈﺋﺔ ﻭﲬﺴﺔ ﻭﺳﺘﻮﻥ ﻳﻮﻣ ﹰﺎ‪ -‬ﻓﺈﻥ ﻛﺎﻥ ﻫﺬﺍ‬
‫ﻗﺎﻧﻮﻧ ﹰﺎ ﻋﺪﻻﹰ‪ ،‬ﻓﺎﻟﺬﻱ ﻳﻘﴤ ﻋﴩﻳﻦ ﺳﻨﺔ ﻣﻦ ﻋﻤﺮﻩ ﰲ ﺃﺣﻀﺎﻥ ﺍﻟﻜﻔﺮ ﻭﻳﻤﻮﺕ ﻋﻠﻴﻪ ﻳﺴﺘﺤﻖ ﺟﺰﺍ ﹰﺀ‬
‫ﹴ‬
‫ﻣﻠﻴﺎﺭ‬ ‫ﺑﻤﻘﺘﴣ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﻌﺎﺩﻝ ﻟﻠﺒﴩ ﺳﺠﻨ ﹰﺎ ﻳﺪﻭﻡ ﺳﺒﻌﺔ ﻭﲬﺴﲔ ﺗﺮﻟﻴﻮﻧ ﹰﺎ ﻭﻭﺍﺣﺪ ﹰﺍ ﻭﻣﺎﺋﺘﻲ‬
‫ﻔﻬﻢ ﻣﻦ ﻫﺬﺍ‬ ‫ﹴ‬
‫ﺃﻟﻒ ﻗﺘﻞ ﻭﻳﻤﻜﻦ ﺃﻥ ﹸﻳ ﹶ‬ ‫ﻣﻠﻴﻮﻥ ﻣﻦ ﺍﻟﺴﻨﲔ‪ ،‬ﺑﺎﻋﺘﺒﺎﺭ ﺃﻥ ﺩﻗﻴﻘﺔ ﻣﻦ ﺍﻟﻜﻔﺮ ﺗﻌﺎﺩﻝ ﹶ‬ ‫ﻭﻣﺎﺋﺘﻲ‬
‫ﻭﺟ ﹶﻪ ﺍﻻﻧﺴﺠﺎﻡ ﻣﻊ ﻋﺪﺍﻟﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) ﴾ ° ¯ ®﴿ :‬ﺍﻟﻨﺴﺎﺀ‪.(١٦٩ :‬‬

‫ﺇﻥ ﴎ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﺪﺩﻳﻦ ﺍﳌﺘﺒﺎﻋﺪﻳﻦ ﺟﺪ ﹰﺍ ﺑﻌﻀﻬﲈ ﻋﻦ ﺑﻌﺾ‪ ،‬ﻫﻮ ﺃﻥ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻘﺘﻞ‬

‫ﱠ‬
‫ﹸ‬
‫ﻓﺎﻟﻘﺘﻞ ﺍﻟﺬﻱ ﳛﺼﻞ ﰲ ﺩﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻳﺴﻠﺐ‬ ‫ﲣﺮﻳﺐ ﻭﺗﻌﺪﹼ ﻋﲆ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﳍﲈ ﺗﺄﺛﲑ ﰲ ﺍﻵﺧﺮﻳﻦ‪،‬‬
‫ﲬﺲ ﻋﴩﺓ ﺳﻨﺔ ﰲ ﺍﻷﻗﻞ ﻣﻦ ﺣﻴﺎﺓ ﺍﳌﻘﺘﻮﻝ‪ ،‬ﺣﺴﺐ ﻇﺎﻫﺮ ﺍﳊﺎﻝ‪ ،‬ﻟﺬﺍ ﻳﺴﺠﻦ ﺍﻟﻘﺎﺗﻞ ﺑﺪ ﹰ‬
‫ﻻ ﻣﻨﻪ‪،‬‬
‫ﺇﻧﻜﺎﺭ ﻷﻟﻒ ﺍﺳﻢ ﻭﺍﺳﻢ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻭﺗﺰﻳﻴﻒ ﻟﻨﻘﻮﺷﻬﺎ‬
‫ﹲ‬ ‫ﻓﺪﻗﻴﻘﺔ ﻭﺍﺣﺪﺓ ﰲ ﺍﻟﻜﻔﺮ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻟﺒﺪﻳﻌﺔ‪ ..‬ﻭﺍﻋﺘﺪﺍ ﹲﺀ ﻋﲆ ﺣﻘﻮﻕ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ..‬ﻭﺇﻧﻜﺎﺭ ﻟﻜﲈﻻﲥﺎ‪ ..‬ﻭﺗﻜﺬﻳﺐ ﻟﺪﻻﺋﻞ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﺍﻟﺘﻲ‬
‫ﻻ ﲢﺪ ﻭﺭ ﹼﺩ ﻟﺸﻬﺎﺩﺍﲥﺎ‪ ..‬ﺗﻠﻘﻲ ﺑﺎﻟﻜﺎﻓﺮ ﰲ ﺃﺳﻔﻞ ﺳﺎﻓﻠﲔ ﻷﻛﺜﺮ ﻣﻦ ﺃﻟﻒ ﺳﻨﺔ‪ ،‬ﻓﺘﺴﺠﻨﻪ ﰲ ﻗﻮﻟﻪ‬
‫ﺗﻌﺎﱃ‪﴾… ¥﴿ :‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫*‬ ‫*‬ ‫*‬
‫‪٤١٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫»ﺗﻮﺍﻓﻖ ﻟﻄﻴﻒ ﺫﻭ ﻣﻐﺰ￯«‬

‫ﺇﻥ ﺍﳌﺎﺩﺓ )‪ (١٦٣‬ﻣﻦ ﺍﻟﻘﺎﻧﻮﻥ ﺍﻟﺘﻲ ﹸﻳﺘﻬﻢ ﺑﻤﻮﺟﺒﻬﺎ ﻃﻼﺏ ﺍﻟﻨﻮﺭ‪ ،‬ﻭ ﹸﻳﻄﺎﻟﺐ ﲠﺎ ﺇﻧﺰﺍﻝ ﺍﻟﻌﻘﻮﺑﺔ‬
‫ﻋﻠﻴﻬﻢ‪ .‬ﻫﺬﺍ ﺍﻟﺮﻗﻢ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻋﺪﺩ ﺍﻟﻨﻮﺍﺏ ﺍﻟﺬﻳﻦ ﻭﺍﻓﻘﻮﺍ ﻋﲆ ﻻﺋﺤﺔ ﺍﻟﱪﳌﺎﻥ ﺍﳋﺎﺻﺔ ﺑﻤﻨﺢ ﻣﺎﺋﺔ‬
‫ﻭﲬﺴﲔ ﺃﻟﻒ ﻟﲑﺓ ﻟﺒﻨﺎﺀ ﻣﺪﺭﺳﺔ ﻣﺆ ﱢﻟﻒ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻗﺪ ﻛﺎﻧﻮﺍ )‪ (١٦٣‬ﻧﺎﺋﺒ ﹰﺎ ﻣﻦ ﺑﲔ )‪(٢٠٠‬‬
‫ﻧﺎﺋﺒ ﹰﺎ ﰲ ﳎﻠﺲ ﺍﻷﻣﺔ ﺍﻟﱰﻛﻲ‪.‬‬
‫ﻣﻌﻨﻰ‪ :‬ﺇﻥ ﺗﻮﺍﻗﻴﻊ )‪ (١٦٣‬ﻧﺎﺋﺒ ﹰﺎ ﻣﻦ ﻧﻮﺍﺏ ﺣﻜﻮﻣﺔ ﺍﳉﻤﻬﻮﺭﻳﺔ ﻋﲆ ﻭﺟﻪ‬
‫ﻫﺬﺍ ﺍﻟﺘﻮﺍﻓﻖ ﻳﻘﻮﻝ ﹰ‬
‫ﺍﻟﺘﻘﺪﻳﺮ ﻭﺍﻹﻋﺠﺎﺏ ﺑﺨﺪﻣﺘﻪ ﹸﻳﺒﻄﻞ ﺣﻜﻢ ﺍﳌﺎﺩﺓ )‪ (١٦٣‬ﺑﺤﻘﻪ‪.‬‬
‫ﻭﻛﺬﺍ ﻣﻦ ﺑﲔ ﺍﻟﺘﻮﺍﻓﻘﺎﺕ ﺍﻟﻠﻄﻴﻔﺔ ﺫﺍﺕ ﺍﳌﻐﺰ￯‪ :‬ﺃﻧﻪ ﻛﺎﻥ ﺍﻟﻘﺒﺾ ﻋﲆ ﻣﺆﻟﻒ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‬
‫ﻭﻃﻼﺑﻪ ﻭﺍﻋﺘﻘﺎﳍﻢ ﰲ ‪/٢٧‬ﻧﻴﺴﺎﻥ‪ ١٩٣٥/‬ﺑﻴﻨﲈ ﻛﺎﻥ ﻗﺮﺍﺭ ﺍﳌﺤﻜﻤﺔ ﺑﺤﻘﻬﻢ ﰲ ‪/١٩‬ﺁﺏ‪١٩٣٥/‬‬
‫ﺃﻱ ﺑﻌﺪ )‪ (١١٥‬ﻳﻮﻣ ﹰﺎ‪ .‬ﻫﺬﺍ ﺍﻟﺮﻗﻢ ﻳﺘﻮﺍﻓﻖ ﻣﻊ ﻋﺪﺩ ﻛﺘﺐ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﻭﻫﻮ )‪ (١١٥‬ﻛﺘﺎﺑ ﹰﺎ ﻳﻀﻢ‬
‫)‪ (١٢٨‬ﺭﺳﺎﻟﺔ‪.‬‬
‫ﻛﲈ ﺃﻧﻪ ﻳﻮﺍﻓﻖ ﻋﺪﺩ ﺍﳌﺘﻬﻤﲔ ﺍﳌﺎﺋﺔ ﻭﲬﺴﺔ ﻋﴩ ﻣﻦ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻳﻦ ﺍﺳﺘﹸﺠﻮﺑﻮﺍ ﻭﺍﲥﻤﻮﺍ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺘﻮﺍﻓﻖ ﻳﺪﻝ ﻋﲆ ﺃﻥ ﺍﳌﺼﻴﺒﺔ ﺍﻟﺘﻲ ﺍﺑﺘﲇ ﲠﺎ ﻣﺆﻟﻒ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ ﻭﻃﻼﲠﺎ ﺇﻧﲈ ﺗﹸﻨ ﹼﻈﻢ ﹴ‬
‫ﺑﻴﺪ‬
‫)‪(١‬‬
‫ﻣﻦ ﺍﻟﻌﻨﺎﻳﺔ )ﺍﻹﳍﻴﺔ(‪.‬‬
‫*‬ ‫*‬ ‫*‬

‫)‪ (١‬ﺇﻧﻪ ﺟﺪﻳﺮ ﺑﺎﳌﻼﺣﻈﺔ ﺃﻧﻪ ﺑﺪﺃ ﺍﻟﻘﺒﺾ ﻋﲆ ﻗﺴﻢ ﻣﻦ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﻭﺍﻋﺘﻘﻠﻮﺍ ﰲ ‪/٢٥‬ﻧﻴﺴﺎﻥ‪ ١٩٣٥/‬ﻭﻛﺎﻥ ﻋﺪﺩ ﺍﻟﺬﻳﻦ ﺍﲥﻤﻮﺍ‬
‫ﺑﻘﺮﺍﺭ ﺍﳌﺤﻜﻤﺔ )‪ (١١٧‬ﺷﺨﺼ ﹰﺎ ﺣﻴﺚ ﻛﺮﺭ ﺍﺳﻢ ﺍﺛﻨﲔ ﻣﻨﻬﻢ‪ .‬ﻓﻴﺘﻮﺍﻓﻖ ﲠﺬﺍ ﻋﺪﺩ ﺍﻟﻄﻼﺏ )‪ (١١٧‬ﻃﺎﻟﺒ ﹰﺎ ﻣﻊ ﻋﺪﺩ ﺃﻳﺎﻡ‬
‫ﺍﻻﻋﺘﻘﺎﻝ ﺍﻟﺒﺎﻟﻎ )‪ (١١٧‬ﻳﻮﻣ ﹰﺎ ﺍﻋﺘﺒﺎﺭ ﹰﺍ ﻣﻦ ﺍﻋﺘﻘﺎﻝ ﺫﻟﻚ ﺍﻟﻘﺴﻢ ﻣﻦ ﺍﻟﻄﻼﺏ ﺇﱃ ﻳﻮﻡ ﻗﺮﺍﺭ ﺍﳌﺤﻜﻤﺔ‪ .‬ﻓﻴﻤﺰﺝ ﻫﺬﺍ ﺍﻟﺘﻮﺍﻓﻖ‬
‫ﻟﻄﺎﻓﺔ ﺃﺧﺮ￯ ﺇﱃ ﻟﻄﺎﻓﺔ ﺍﻟﺘﻮﺍﻓﻘﺎﺕ ﺍﻟﺴﺎﺑﻘﺔ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤١٤‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﴩﻭﻥ ﻣﻦ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﴩﻳﻦ‬

‫‬

‫﴿‪T S * Q P O N M * K J I H G F E D C‬‬
‫‪) ﴾Y X W V U‬ﺍﻟﺼﺎﻓﺎﺕ‪(١٠-٨ :‬‬

‫﴿ ‪) ﴾ ` _ ^ ] \ [ Z Y X‬ﺍﳌﻠﻚ‪(٥ :‬‬

‫ﺳﻨﺒﲔ ﻧﻜﺘ ﹰﺔ ﻣﻬﻤﺔ ﻣﻦ ﻧﻜﺎﺕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻵﻳﺎﺕ ﳌﻨﺎﺳﺒﺔ ﺍﻋﱰﺍﺽ‬
‫ﹺﻳﺮﺩ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻋﲆ ﻭﺟﻪ ﺍﻟﻨﻘﺪ‪.‬‬
‫ﺍﻟﺴﻤﻊ ﺇﱃ ﺃﺧﺒﺎﺭ‬
‫ﹶ‬ ‫ﺟﻮﺍﺳﻴﺲ ﺍﳉﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻳﺴﱰﻗﻮﻥ‬
‫ﹶ‬ ‫ﺗﻔﻴﺪ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﱠ‬
‫ﺃﻥ‬
‫ﺍﻟﺴﲈﻭﺍﺕ ﻭﳚﻠﺒﻮﻥ ﻣﻨﻬﺎ ﺍﻷﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻴﺔ ﺇﱃ ﺍﻟﻜﻬﺎﻥ ﻭﺍﳌﺎﺩﻳﲔ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﻳﻌﻤﻠﻮﻥ ﰲ ﲢﻀﲑ‬
‫ﻭﺭﲨﻮﺍ ﺑﺎﻟﺸﻬﺐ‬
‫ﺍﻷﺭﻭﺍﺡ‪ .‬ﻓﺤﻴﻞ ﺑﲔ ﻫﺬﻩ ﺍﻹﺧﺒﺎﺭ ﻭﺑﲔ ﺍﻟﺘﺠﺴﺲ ﺍﻟﺪﺍﺋﻤﻲ ﻷﻭﻟﺌﻚ ﺍﳉﻮﺍﺳﻴﺲ ﹸ‬
‫ﰲ ﺗﻠﻚ ﺍﻟﻔﱰﺓ ﺑﺪﺍﻳﺔ ﺍﻟﻮﺣﻲ ﺃﺯﻳﺪ ﻣﻦ ﺳﺎﺋﺮ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﻟﺌﻼ ﻳﻠﺘﺒﺲ ﳾﺀ ﻋﲆ ﺍﻟﻮﺣﻲ‪.‬‬
‫ﻧﺒﲔ ﺟﻮﺍﺑ ﹰﺎ ﰲ ﻏﺎﻳﺔ ﺍﻻﺧﺘﺼﺎﺭ ﻋﻦ ﺳﺆﺍﻝ ﰲ ﻏﺎﻳﺔ ﺍﻷﳘﻴﺔ ﻭﻫﻮ ﺫﻭ ﺛﻼﺙ ﺷﻌﺐ‪.‬‬
‫ﺳﺆﺍﻝ‪ :‬ﻳﻔﻬﻢ ﻣﻦ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺍﳌﺘﺼﺪﺭﺓ ﺃﻧﻪ ﻷﺟﻞ ﺍﺳﱰﺍﻕ‬
‫ﺍﻟﺴﻤﻊ ﻭﺗﻠﻘﻲ ﺍﳋﱪ ﺍﻟﻐﻴﺒﻲ ﺣﺘﻰ ﰲ ﺍﳊﻮﺍﺩﺙ ﺍﳉﺰﺋﻴﺔ ﺑﻞ ﺃﺣﻴﺎﻧ ﹰﺎ ﺣﻮﺍﺩﺙ ﺷﺨﺼﻴﺔ ﺗﻘﺘﺤﻢ‬
‫ﺟﻮﺍﺳﻴﺲ ﺍﻟﺸﻴﺎﻃﲔ ﳑﻠﻜﺔ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﺘﻲ ﻫﻲ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ‪ ،‬ﻟﻜﺄﻥ ﺗﻠﻚ ﺍﻟﺤﺎﺩﺛ ﹶﺔ ﺍﳉﺰﺋﻴﺔ‬
‫ﻣﻮﺿﻊ ﺑﺤﺚ ﰲ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺗﻠﻚ ﺍﳌﻤﻠﻜﺔ ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻭﻳﻤﻜﻦ ﻷﻱ ﺷﻴﻄﺎﻥ ﻛﺎﻥ‪،‬‬
‫ﹸ‬ ‫ﻫﻲ‬
‫ﺍﻟﺘﻨﺼﺖ ﻭﻟﻮ ﺑﺼﻮﺭﺓ ﻣﺮﻗﻌﺔ ﺇﱃ ﺫﻟﻚ ﺍﳋﱪ ﻭﺟﻠﺒﻪ‬
‫ﹼ‬ ‫ﻭﻣﻦ ﺃﻱ ﻣﻜﺎﻥ ﺩﺧﻞ ﺇﱃ ﺍﻟﺴﲈﻭﺍﺕ‪،‬‬
‫ﻫﻜﺬﺍ ﺇﱃ ﺍﻷﺭﺽ‪ .‬ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺍﻟﺬﻱ ﹸﻳﻔﻬﻢ ﻣﻦ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﻻ ﻳﻘﺒﻞ ﺑﻪ ﺍﻟﻌﻘﻞ ﻭﺍﳊﻜﻤﺔ‪.‬‬
‫ﺇﻥ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﺮﺳﺎﻟﺔ‪ ،‬ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﻫﻢ ﺃﻫﻞ ﺍﻟﻜﺮﺍﻣﺔ ﺗﺴﻠﻤﻮﺍ ﺛﲈﺭ ﺍﳉﻨﺔ‬
‫ﺛﻢ ﱠ‬
‫ﺍﻟﺘﻲ ﻫﻲ ﻓﻮﻕ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﻌﲆ ‪-‬ﺑﻨﺺ ﺍﻵﻳﺔ‪ -‬ﻭﻛﺄﳖﻢ ﻳﺄﺧﺬﻭﳖﺎ ﻣﻦ ﻣﻜﺎﻥ ﻗﺮﻳﺐ‪ ،‬ﻭﺃﺣﻴﺎﻧ ﹰﺎ‬
‫‪٤١٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺗﻌﻨﻲ‪ :‬ﳖﺎﻳﺔ ﺍﻟ ﹸﺒﻌﺪ ﰲ ﳖﺎﻳﺔ ﺍﻟﻘﹸﺮﺏ ﺑﺤﻴﺚ ﻻ‬ ‫)‪(١‬‬
‫ﻳﺸﺎﻫﺪﻭﻥ ﺍﳉﻨﺔ ﻣﻦ ﻗﺮﻳﺐ‪.‬‬
‫ﻳﺴﻌﻬﺎ ﹸ‬
‫ﻋﻘﻞ ﻫﺬﺍ ﺍﻟﻌﴫ‪.‬‬
‫ﺛﻢ ﺇﻥ ﺣﺎﻟﺔ ﻣﻦ ﺃﺣﻮﺍﻝ ﺟﺰﺋﻴﺔ ﻟﺸﺨﺺ ﺟﺰﺋﻲ ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﺫﻛﺮ ﻭﻛﻼﻡ ﻟﺪ￯ ﺍﳌﻸ ﺍﻷﻋﲆ‬
‫ﰲ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﻌﲆ ﺍﻟﻮﺍﺳﻌﺔ ﺟﺪ ﹰﺍ‪ ،‬ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﻻ ﺗﻮﺍﻓﻖ ﺇﺩﺍﺭﺓ ﺍﻟﻜﻮﻥ ﺍﻟﺘﻲ ﺗﺴﲑ ﰲ ﻣﻨﺘﻬﻰ ﺍﳊﻜﻤﺔ‪.‬‬
‫ﻋﻠﻤ ﹰﺎ ﺃﻥ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺜﻼﺙ ﺗﻌﺪ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻹﺳﻼﻣﻴﺔ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺃﻭ ﹰﻻ‪ :‬ﺇﻥ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪^ ] \ [ Z Y X ﴿ :‬‬
‫_ ` ﴾ ﺗﻔﻴﺪ ﺃﻥ ﺟﻮﺍﺳﻴﺲ ﺍﻟﺸﻴﺎﻃﲔ ﺍﻟﺘﻲ ﲢﺎﻭﻝ ﺍﻟﺼﻌﻮﺩ ﺇﱃ ﺍﻟﺴﲈﻭﺍﺕ ﻟﻠﺘﺠﺴﺲ ﺗﹸﻄﺮﺩ‬
‫ﺑﻨﺠﻮﻡ ﺍﻟﺴﲈﻭﺍﺕ‪.‬‬
‫ﻓﻘﺪ ﺑﺤﺜﺖ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺤﺜ ﹰﺎ ﺟﻴﺪ ﹰﺍ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﳋﺎﻣﺴﺔ ﻋﴩﺓ«‪ ،‬ﻭ ﹸﺃﺛﺒﺘﺖ ﺇﺛﺒﺎﺗ ﹰﺎ ﻳﻘﻨﻊ ﺣﺘﻰ‬
‫ﺃﻋﺘﻰ ﺍﳌﺎﺩﻳﲔ‪ ،‬ﺑﻞ ﻳﻠﺠﺆﻫﻢ ﺇﱃ ﺍﻟﺴﻜﻮﺕ ﻭﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﺫﻟﻚ ﺑﺴﺒﻊ ﻣﻘﺪﻣﺎﺕ ﻗﺎﻃﻌﺔ ﻫﻲ ﺑﻤﺜﺎﺑﺔ ﺳﺒﻊ‬
‫ﻣﺮﺍﺗﺐ ﻟﻠﺼﻌﻮﺩ ﺇﱃ ﻓﻬﻢ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪.‬‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﻧﺸﲑ ﺇﱃ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺜﻼﺙ ﺍﻟﺘﻲ ﹸﻳﻈﻦ ﺃﳖﺎ ﺑﻌﻴﺪﺓ )ﻋﻦ ﺍﻟﻌﻘﻞ( ﺑﺘﻤﺜﻴﻞ‬
‫ﻭﺫﻟﻚ ﻟﺘﻘﺮﻳﺒﻬﺎ ﺇﱃ ﺍﻷﺫﻫﺎﻥ ﺍﻟﻘﺎﴏﺓ ﺍﻟﻀﻴﻘﺔ‪.‬‬
‫ﹴ‬
‫ﳊﻜﻮﻣﺔ ﺗﻘﻊ ﰲ ﴍﻗﻲ ﺍﻟﺒﻼﺩ‪ ،‬ﻭﺩﺍﺋﺮﺗﹶﻬﺎ ﺍﻟﻌﺪﻟﻴﺔ ﰲ ﺍﻟﻐﺮﺏ‬ ‫ﻫﺐ ﺃﻥ ﺍﻟﺪﺍﺋﺮ ﹶﺓ ﺍﻟﻌﺴﻜﺮﻳﺔ‬
‫ﻭﺩﺍﺋﺮ ﹶﺓ ﺍﳌﻌﺎﺭﻑ ﰲ ﺍﻟﺸﲈﻝ ﻭﺩﺍﺋﺮﺓ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺪﻳﻨﻴﺔ )ﺍﳌﺸﻴﺨﺔ( ﰲ ﺍﳉﻨﻮﺏ‪ ،‬ﻭﺩﺍﺋﺮﺓ ﺍﳌﻮﻇﻔﲔ‬
‫ﺍﻹﺩﺍﺭﻳﲔ ﰲ ﺍﻟﻮﺳﻂ ﻭﻫﻜﺬﺍ‪ .‬ﻓﻌﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺍﻟ ﹸﺒﻌﺪ ﺑﲔ ﺩﻭﺍﺋﺮ ﻫﺬﻩ ﺍﳊﻜﻮﻣﺔ‪ ،‬ﻓﺈﻥ ﻛﻞ ﺩﺍﺋﺮﺓ ﻟﻮ‬
‫ﺍﺳﺘﺨﱪﺕ ﺍﻷﻭﺿﺎﻉ ﻓﻴﲈ ﺑﻴﻨﻬﺎ ﺑﺎﻟﺘﻠﻔﻮﻥ ﺃﻭ ﺍﻟﺘﻠﻐﺮﺍﻑ ﺍﺭﺗﺒﺎﻃ ﹰﺎ ﺗﺎﻣ ﹰﺎ‪ :‬ﻋﻨﺪﻫﺎ ﺗﻜﻮﻥ ﺍﻟﺒﻼ ﹸﺩ ﻛﻠﻬﺎ ﻛﺄﳖﺎ‬
‫ﺩﺍﺋﺮ ﹲﺓ ﻭﺍﺣﺪﺓ ﻫﻲ ﺩﺍﺋﺮﺓ ﺍﻟﻌﺪﻝ‪ ،‬ﺃﻭ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺃﻭ ﺍﻟﺪﻳﻨﻴﺔ‪ ،‬ﺃﻭ ﺍﻹﺩﺍﺭﻳﺔ ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻣﺜﺎﻝ ﺁﺧﺮ‪ :‬ﳛﺪﺙ ﺃﺣﻴﺎﻧ ﹰﺎ ﺃﻥ ﺩﻭ ﹰ‬
‫ﻻ ﻣﺘﻌﺪﺩﺓ ﺫﺍﺕ ﻋﻮﺍﺻﻢ ﳐﺘﻠﻔﺔ‪ ،‬ﺗﺸﱰﻙ ﻣﻌ ﹰﺎ ﰲ ﳑﻠﻜﺔ‬
‫ﻭﺍﺣﺪﺓ‪ ،‬ﺑﺴﻠﻄﺎﺕ ﻣﺘﺒﺎﻳﻨﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﻣﺼﺎﳊﻬﺎ ﺍﻻﺳﺘﻌﲈﺭﻳﺔ ﻓﻴﻬﺎ‪ ،‬ﺃﻭ ﻟﻮﺟﻮﺩ ﺍﻣﺘﻴﺎﺯﺍﺕ ﺧﺎﺻﺔ‬
‫ﲠﺎ‪ ،‬ﺃﻭ ﻣﻦ ﺣﻴﺚ ﺍﳌﻌﺎﻣﻼﺕ ﺍﻟﺘﺠﺎﺭﻳﺔ ﻭﻏﲑﻫﺎ‪ .‬ﻓﻜﻞ ﺣﻜﻮﻣﺔ ﻋﻨﺪﺋﺬ ﺗﺮﺗﺒﻂ ﺑﻌﻼﻗﺔ ﻣﻊ ﺗﻠﻚ‬
‫ﺍﻟﺮﻋﻴﺔ ﻣﻦ ﺣﻴﺚ ﺍﻣﺘﻴﺎﺯﺍﲥﺎ‪ ،‬ﻓﻌﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﳖﺎ ﺭﻋﻴ ﹲﺔ ﻭﺍﺣﺪﺓ ﻭﺃﻣ ﹲﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺈﻥ ﻣﻌﺎﻣﻼﺕ ﺗﻠﻚ‬
‫ﺗﺘﻤﺎﺱ ﻭﺗﺘﻘﺎﺭﺏ ﱞ‬
‫ﻛﻞ ﻣﻨﻬﺎ ﻣﻊ ﺍﻷﺧﺮ￯ ﰲ ﺍﻟﺒﻴﺖ‬ ‫ﹼ‬ ‫ﺍﳊﻜﻮﻣﺎﺕ ﺍﳌﺘﺒﺎﻳﻨﺔ ‪-‬ﺍﻟﺘﻲ ﻫﻲ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ‪-‬‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺒﺨﺎﺭﻱ‪ ،‬ﺍﻟﻜﺴﻮﻑ ‪٩‬؛ ﻣﺴﻠﻢ‪ ،‬ﺍﻟﺼﻼﺓ ‪ ،١١٢‬ﺍﻟﻜﺴﻮﻑ ‪١٧‬؛ ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪.٢٢٣ ،١٦٨/٢ ،٣٥٨/١‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤١٦‬‬
‫ﺍﻟﻮﺍﺣﺪ ﺑﻞ ﺗﺸﱰﻙ ﰲ ﻛﻞ ﺇﻧﺴﺎﻥ‪ .‬ﺣﺘﻰ ﺗﹸﺸﺎﻫﺪ ﻣﺴﺎﺋ ﹸﻠﻬﺎ ﺍﳉﺰﺋﻴﺔ ﰲ ﺍﻟﺪﻭﺍﺋﺮ ﺍﳉﺰﺋﻴﺔ ﻭﻫﻲ ﻧﻘﺎﻁ‬
‫ﻛﻞ ﻣﺴﺄﻟﺔ ﺟﺰﺋﻴﺔ ﻣﻦ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﻜﻠﻴﺔ‪ .‬ﻭﻟﻜﻦ ﻋﻨﺪﻣﺎ ﺗﹸﺒﺤﺚ ﺗﻠﻚ‬ ‫ﺍﻟﺘﹼﲈﺱ ﻭﺍﻟﺘﻘﺎﺭﺏ‪ ،‬ﻭﻻ ﺗﺆﺧﺬ ﱡ‬
‫ﺍﳌﺴﺎﺋﻞ ﺍﳉﺰﺋﻴﺔ‪ ،‬ﺗﹸﺒﺤﺚ ﻛﺄﳖﺎ ﹸﺃﺧﺬﺕ ﻣﻦ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﻜﻠﻴﺔ ﻭﺫﻟﻚ ﻻﺭﺗﺒﺎﻃﻬﺎ ﺑﺎﻟﻘﻮﺍﻧﲔ ﺍﻟﻜﻠﻴﺔ ﻟﺘﻠﻚ‬
‫ﺍﻟﺪﺍﺋﺮﺓ‪ .‬ﻭﺗﻌﻄﻰ ﳍﺎ ﺻﻮﺭﺓ ﻛﺄﳖﺎ ﻣﺴﺄﻟﺔ ﺃﺻﺒﺤﺖ ﻣﻮﺿﻊ ﺑﺤﺚ ﰲ ﺗﻠﻚ ﺍﻟﺪﺍﺋﺮﺓ ﺍﻟﻜﻠﻴﺔ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻓﻔﻲ ﺿﻮﺀ ﻫﺬﻳﻦ ﺍﳌﺜﺎﻟﲔ‪:‬‬
‫ﻫﻮﺍﺗﻒ‬
‫ﹶ‬ ‫ﺇﻥ ﳑﻠﻜﺔ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﺘﻲ ﻫﻲ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﻟﻌﺎﺻﻤﺔ ﻭﺍﳌﺮﻛﺰ‪ ،‬ﻓﺈﻥ ﳍﺎ‬
‫ﻼ ﻋﻦ ﺃﻥ ﻋﺎ ﹶﻟﻢ ﺍﻟﺴﲈﻭﺍﺕ ﻻ ﻳﴩﻑ‬ ‫ﻣﻌﻨﻮﻳﺔ ﲤﺘﺪ ﻣﻨﻬﺎ ﺇﱃ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ﰲ ﳑﻠﻜﺔ ﺍﻷﺭﺽ‪ .‬ﻓﻀ ﹰ‬
‫ﻓﻌﺎﻟﻢ ﺍﻟﺴﲈﻭﺍﺕ ﳛﻴﻂ‬
‫ﹸ‬ ‫ﻋﲆ ﺍﻟﻌﺎﱂ ﺍﳉﺴﲈﲏ ﻭﺣﺪﻩ ﺑﻞ ﻳﺘﻀﻤﻦ ﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﻭﻋﺎﱂ ﺍﳌﻠﻜﻮﺕ؛ ﻟﺬﺍ‬
‫ﹴ‬
‫ﺑﺠﻬﺔ ﺑﻌﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﲢﺖ ﺳﺘﺎﺭ‪.‬‬
‫ﺩﺍﺭ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻓﻤﻊ ﺃﳖﺎ ﰲ ﻏﺎﻳﺔ ﺍﻟﺒﻌﺪ‪ ،‬ﹼﺇﻻ ﺃﻥ‬
‫ﻭﻛﺬﻟﻚ ﺍﳉﻨﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﺍﻟﺒﺎﻗﻴﺔ‪ ،‬ﻭﻫﻲ ﹸ‬
‫ﺩﺍﺋﺮﺓ ﺗﴫﻓﺎﲥﺎ ﲤﺘﺪ ﺍﻣﺘﺪﺍﺩ ﹰﺍ ﻧﻮﺭﺍﻧﻴ ﹰﺎ ﻭﺗﻨﺘﴩ ﺇﱃ ﻛﻞ ﺟﻬﺔ ﲢﺖ ﺳﺘﺎﺭ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪.‬‬
‫ﺣﻮﺍﺱ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺘﻲ ﺃﻭﺩﻋﻬﺎ ﺍﻟﺼﺎﻧﻊ ﺍﳊﻜﻴﻢ ﺍﳉﻠﻴﻞ ﺑﺤﻜﻤﺘﻪ ﻭﺑﻘﺪﺭﺗﻪ ﰲ ﺭﺃﺱ‬
‫ﱠ‬ ‫ﻓﻜﲈ ﺃﻥ‬
‫ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻌﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ ﻣﺮﺍﻛﺰﻫﺎ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﺈﻥ ﻛ ﹰ‬
‫ﻼ ﻣﻨﻬﺎ ﺗﺴﻴﻄﺮ ﻋﲆ ﺍﳉﺴﻢ ﻛﻠﻪ‪ ،‬ﻭﺗﺄﺧﺬﻩ‬
‫ﺿﻤﻦ ﺩﺍﺋﺮﺓ ﺗﴫﻓﻬﺎ‪ .‬ﻛﺬﻟﻚ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﻫﻮ ﺇﻧﺴﺎﻥ ﺃﻛﱪ ﻳﻀﻢ ﺃﻟﻮﻑ ﺍﻟﻌﻮﺍﱂ ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﻟﺪﻭﺍﺋﺮ‬
‫ﺍﳌﺘﺪﺍﺧﻠﺔ‪ .‬ﻓﺎﻷﺣﻮﺍﻝ ﺍﳉﺎﺭﻳﺔ ﰲ ﺗﻠﻚ ﺍﻟﻌﻮﺍﱂ ﻭﺍﳊﻮﺍﺩﺙ ﺍﻟﺘﻲ ﺗﻘﻊ ﻓﻴﻬﺎ ﺗﻜﻮﻥ ﻣﻮﺿﻊ ﺍﻟﻨﻈﺮ ﻣﻦ‬
‫ﹸﺸﺎﻫﺪ ﰲ ﺍﻷﻣﺎﻛﻦ‬
‫ﺣﻴﺚ ﺟﺰﺋﻴﺎﲥﺎ ﻭﻛﻠﻴﺎﲥﺎ‪ ،‬ﻭﺧﺼﻮﺻﻴﺎﲥﺎ ﻭﻋﻈﻤﺘﻬﺎ‪ .‬ﺑﻤﻌﻨﻰ ﺃﻥ ﺍﳉﺰﺋﻴﺎﺕ ﺗ ﹶ‬
‫ﺍﳉﺰﺋﻴﺔ ﻭﺍﻟﻘﺮﻳﺒﺔ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﻜﻠﻴﺎﺕ ﻭﺍﻷﻣﻮﺭ ﺍﻟﻌﻈﻴﻤﺔ ﺗﹸﺮ￯ ﰲ ﺍﳌﻘﺎﻣﺎﺕ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻌﻈﻴﻤﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﻗﺪ ﺗﺴﺘﻮﱄ ﺣﺎﺩﺛ ﹲﺔ ﺟﺰﺋﻴﺔ ﺧﺼﻮﺻﻴﺔ ﻋﲆ ﻋﺎﱂ ﻋﻈﻴﻢ ﻓﺄﻳﻨﲈ ﹸﻳﻠﻘﻰ ﺍﻟﺴﻤﻊ ﺗﹸﺴﻤﻊ ﺗﻠﻚ‬
‫ﺗﺤﺸﺪ ﺍﳉﻨﻮﺩ ﺍﳍﺎﺋﻠﺔ ﺇﻇﻬﺎﺭ ﹰﺍ ﻟﻠﻌﻈﻤﺔ ﻭﺍﳍﻴﺒﺔ ﻭﻟﻴﺲ ﻟﻘﻮﺓ ﺍﻟﻌﺪﻭ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﻼ‪ :‬ﺇﻥ‬ ‫ﺍﳊﺎﺩﺛﺔ‪ .‬ﻭﺃﺣﻴﺎﻧ ﹰﺎ ﹼ‬
‫ﺣﺎﺩﺛ ﹶﺔ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺤﻤﺪﻳﺔ‪ ،‬ﻭﻧﺰﻭﻝ ﺍﻟﻮﺣﻲ ﺍﻟﻘﺮﺁﲏ‪ ،‬ﻟﻜﻮﳖﺎ ﺣﺎﺩﺛ ﹲﺔ ﺟﻠﻴﻠﺔ‪ ،‬ﻓﺈﻥ ﻋﺎﱂ ﺍﻟﺴﲈﻭﺍﺕ‬
‫ﻛﻠﻪ‪ ،‬ﺑﻞ ﺣﺘﻰ ﻛﻞ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎﻩ ﻣﺘﺄﻫﺐ‪ ،‬ﻭﻗﺪ ﺻ ﹼﻔﺖ ﻓﻴﻪ ﺍﳊﺮﺍﺱ‪ ،‬ﰲ ﺗﻠﻚ ﺍﻟﱪﻭﺝ ﺍﻟﻌﻈﻴﻤﺔ‪،‬‬
‫ﻣﻦ ﺗﻠﻚ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ ﻭﺍﻟﺒﻌﻴﺪﺓ ﺑﻌﺪ ﹰﺍ ﻋﻈﻴﻤ ﹰﺎ‪ .‬ﻭﻳﻘﺬﻓﻮﻥ ﻣﻦ ﺍﻟﻨﺠﻮﻡ ﺍﳌﺠﺎﻧﻴﻖ‪ ،‬ﻃﺮﺩ ﹰﺍ‬
‫ﳉﻮﺍﺳﻴﺲ ﺍﻟﺸﻴﺎﻃﲔ ﻭﺩﻓﻌ ﹰﺎ ﲠﻢ ﻋﻦ ﺍﻟﺴﲈﻭﺍﺕ‪ .‬ﻓﺎﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﻋﻨﺪﻣﺎ ﺗﹸﱪﺯ ﺍﳌﺴﺄﻟﺔ ﻫﻜﺬﺍ ﺑﺮﺟﻢ‬
‫ﺍﻟﺸﻴﺎﻃﲔ ﺑﻜﺜﺮﺓ ﻫﺎﺋﻠﺔ ﻭﺍﻟﻘﺬﻑ ﺑﺎﻟﺸﻬﺐ ﻭﻻﺳﻴﲈ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﻮﺣﻲ ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ .‬ﺗﺒﲔ ﺇﺷﺎﺭ ﹰﺓ‬
‫‪٤١٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺭﺑﺎﻧﻴ ﹰﺔ ﺇﱃ ﺍﻹﻋﻼﻥ ﻋﻦ ﺩﺭﺟﺔ ﻋﻈﻤﺔ ﺍﻟﻮﺣﻲ ﺍﻟﻘﺮﺁﲏ ﻭﺷﻌﺸﻌﺔ ﺳﻠﻄﺎﻧﻪ‪ ،‬ﻭﺇﱃ ﺩﺭﺟﺔ ﺃﺣﻘﻴﺘﻪ‬
‫ﹸ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺫﻟﻚ‬ ‫ﻭﺻﻮﺍﺑﻪ ﻭﺍﻟﺬﻱ ﻻ ﻳﺄﺗﻴﻪ ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ‪ .‬ﻭﻫﻜﺬﺍ ﻳﱰﺟﻢ‬
‫ﺍﻹﻋﻼﻥ ﺍﻟﻜﻮﲏ ﺍﻟﻌﻈﻴﻢ ﻭﻳﺸﲑ ﺇﱃ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺴﲈﻭﻳﺔ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺇﻇﻬﺎﺭ ﻫﺬﻩ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺴﲈﻭﻳﺔ‪ ،‬ﻭﺇﺑﺮﺍﺯ ﻣﺒﺎﺭﺯﺓ ﺍﻟﺸﻴﺎﻃﲔ ﻟﻠﻤﻼﺋﻜﺔ‪ ،‬ﻣﻊ‬
‫ﺑﻨﻔﺦ ﻣﻦ ﹶﻣ ﹶﻠﻚ‪ ،‬ﺇﻧﲈ ﻫﻮ ﻹﻇﻬﺎﺭ ﻋﻈﻤﺔ ﺍﻟﻮﺣﻲ ﺍﻟﻘﺮﺁﲏ ﻭﻋﻠﻮﻩ‬
‫ﻃﺮﺩ ﺟﻮﺍﺳﻴﺲ ﺍﻟﺸﻴﺎﻃﲔ ﹴ‬ ‫ﺇﻣﻜﺎﻥ ﹺ‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺒﻴﺎﻥ ﺍﻟﻘﺮﺁﲏ ﺍﳌﻬﻴﺐ‪ ،‬ﻭﺇﻇﻬﺎﺭ ﺍﳊﺸﻮﺩ ﺍﻟﺴﲈﻭﻳﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻟﻴﺲ ﺗﻌﺒﻴﺮ ﹰﺍ ﻋﻦ‬
‫ﻭﺭﻓﻌﺘﻪ‪ .‬ﺛﻢ ﱠ‬
‫ﺃﻥ ﻟﻠﺠﻦ ﻭﺍﻟﺸﻴﺎﻃﲔ ﻗﻮ ﹰﺓ ﻭﺍﻗﺘﺪﺍﺭ ﹰﺍ ﺑﺤﻴﺚ ﺗﺴﻮﻕ ﹶ‬
‫ﺃﻫﻞ ﺍﻟﺴﲈﻭﺍﺕ ﺇﱃ ﺍﳌﺒﺎﺭﺯﺓ ﻭﺍﳌﺪﺍﻓﻌﺔ ﻣﻌﻬﻢ‪،‬‬
‫ﺑﻞ ﻫﻲ ﺇﺷﺎﺭ ﹲﺓ ﺇﱃ ﺃﻧﻪ ﻻ ﺩﺧﻞ ﻟﻠﺸﻴﺎﻃﲔ ﻭﺍﳉﻦ ﰲ ﺃﻱ ﻣﻮﺿﻊ ﻣﻦ ﻣﻮﺍﺿﻊ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻄﻮﻳﻞ‬
‫ﺍﳌﻤﺘﺪ ﻣﻦ ﻗﻠﺐ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ ﺇﱃ ﻋﺎﱂ ﺍﻟﺴﲈﻭﺍﺕ ﺇﱃ ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ‪.‬‬
‫ﺣﻘﻴﻖ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻊ‬
‫ﹲ‬ ‫ﻭﲠﺬﺍ ﻳﻌ ﹼﺒﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻋﻦ ﺃﻥ ﺍﻟﻮﺣﻲ ﺍﻟﻘﺮﺁﲏ ﺣﻘﻴﻘ ﹲﺔ ﺟﻠﻴﻠﺔ‬
‫ﺫﻛﺮ ﻭﺑﺤﺚ ﻟﺪ￯ ﺍﳌﻸ ﺍﻷﻋﲆ ﻭﺍﳌﻼﺋﻜﺔ ﻛﻠﻬﻢ ﰲ ﺗﻠﻚ ﺍﻟﺴﲈﻭﺍﺕ ﺍﳍﺎﺋﻠﺔ‪ ،‬ﺑﺤﻴﺚ ﻳﻀﻄﺮ ﺍﻟﺸﻴﺎﻃﲔ‬
‫ﺮﺟﻤﻮﻥ ﻭﻻ ﻳﻨﺎﻟﻮﻥ ﺷﻴﺌ ﹰﺎ ﻓﻴﺸﲑ ﺍﻟﻘﺮﺁﻥ‬
‫ﺇﱃ ﺍﻟﺼﻌﻮﺩ ﺇﱃ ﺍﻟﺴﲈﻭﺍﺕ ﻟﻴﻨﺎﻟﻮﺍ ﺷﻴﺌ ﹰﺎ ﻣﻦ ﺇﺧﺒﺎﺭﻫﺎ ﻓ ﹸﻴ ﹶ‬
‫ﺍﻟﻜﺮﻳﻢ ﲠﺬﺍ ﺍﻟﺮﺟﻢ ﺇﱃ ﺃﻥ ﺍﻟﻮﺣﻲ ﺍﻟﻘﺮﺁﲏ ﺍﻟﻨﺎﺯﻝ ﻋﲆ ﻗﻠﺐ ﳏﻤﺪ ﷺ‪ ،‬ﻭﺟﱪﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺍﻟﺬﻱ ﻧﺰﻝ ﺇﱃ ﳎﻠﺴﻪ ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﻐﻴﺒﻴﺔ ﺍﳌﺸﻬﻮﺩﺓ ﻟﻨﻈﺮﻩ‪ ،‬ﺳﻠﻴﻤﺔ‪ ،‬ﺻﺎﺋﺒﺔ‪ ،‬ﺻﺤﻴﺤﺔ‪ ،‬ﻻ ﺗﺪﺧﻞ ﻓﻴﻬﺎ‬
‫ﺷﺒﻬ ﹲﺔ ﻗﻂ ﻭﰲ ﺃﻳﺔ ﺟﻬﺔ ﻣﻨﻬﺎ ﻗﻂ‪ .‬ﻭﻫﻜﺬﺍ ﻳﻌ ﹼﺒﺮ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﺑﺈﻋﺠﺎﺯﻩ ﺍﻟﺒﻠﻴﻎ‪.‬‬
‫ﺃﻣﺎ ﻣﺸﺎﻫﺪﺓ ﺍﳉﻨﺔ ﰲ ﺃﻗﺮﺏ ﺍﻷﻣﺎﻛﻦ ﻭﻗﻄﻒ ﺍﻟﺜﲈﺭ ﻣﻨﻬﺎ ﺃﺣﻴﺎﻧ ﹰﺎ‪ ،‬ﻣﻊ ﻛﻮﳖﺎ ﺑﻌﻴﺪﺓ ﻛﻞ ﺍﻟﺒﻌﺪ‬
‫ﺍﻟﻌﺎﻟﻢ ﺍﻟﻔﺎﲏ‪ ،‬ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪،‬‬
‫ﹶ‬ ‫ﻋﻨﺎ ﻭﻛﻮﳖﺎ ﻣﻦ ﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻓﺒﺪﻻﻟﺔ ﺍﻟﺘﻤﺜﻴﻠﲔ ﺍﻟﺴﺎﺑﻘﲔ ﹸﻳﻔﻬﻢ‪ .‬ﱠ‬
‫ﺃﻥ ﻫﺬﺍ‬
‫ﺣﺠﺎﺏ ﻟﻌﺎﱂ ﺍﻟﻐﻴﺐ ﻭﻋﺎﱂ ﺍﻟﺒﻘﺎﺀ‪ .‬ﺇﻧﻪ ﻳﻤﻜﻦ ﺭﺅﻳﺔ ﺍﳉﻨﺔ ﰲ ﻛﻞ ﺟﻬﺔ ﻣﻊ ﺃﻥ ﻣﺮﻛﺰﻫﺎ ﺍﻟﻌﻈﻴﻢ ﰲ‬
‫ﹲ‬
‫ﻣﻜﺎﻥ ﺑﻌﻴﺪ ﺟﺪ ﹰﺍ‪ ،‬ﻭﺫﻟﻚ ﺑﻮﺳﺎﻃﺔ ﻣﺮﺁﺓ ﻋﺎﱂ ﺍﳌﺜﺎﻝ‪ .‬ﻭﻳﻤﻜﻦ ﺃﻳﻀ ﹰﺎ ﺑﻮﺳﺎﻃﺔ ﺍﻹﻳﲈﻥ ﺍﻟﺒﺎﻟﻎ ﺩﺭﺟﺔ‬
‫ﺣﻖ ﺍﻟﻴﻘﲔ ﺃﻥ ﺗﻜﻮﻥ ﻟﻠﺠﻨﹼﺔ ﺩﻭﺍﺋﺮ ﻭﻣﺴﺘﻌﻤﺮﺍﺕ )ﻻ ﻣﺸﺎﺣﺔ ﰲ ﺍﻷﻣﺜﺎﻝ( ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ ﺍﻟﻔﺎﲏ‬
‫ﻭﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻫﻨﺎﻙ ﳐﺎﺑﺮﺍﺕ ﻭﺍﺗﺼﺎﻻﺕ ﻣﻌﻬﺎ ﺑﺎﻷﺭﻭﺍﺡ ﺍﻟﺮﻓﻴﻌﺔ ﻭﲠﺎﺗﻒ ﺍﻟﻘﻠﺐ ﻭﻳﻤﻜﻦ ﺃﻥ‬
‫ﺗﺮﺩ ﻣﻨﻬﺎ ﺍﻟﺜﲈﺭ‪.‬‬
‫ﺃﻣﺎ ﺍﻧﺸﻐﺎﻝ ﺩﺍﺋﺮﺓ ﻛﻠﻴﺔ ﺑﺤﺎﺩﺛﺔ ﺷﺨﺼﻴﺔ ﺟﺰﺋﻴﺔ‪ ،‬ﺃﻱ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﻟﺘﻔﺎﺳﲑ ﻣﻦ ﺃﻥ ﺍﻟﺸﻴﺎﻃﲔ‬
‫ﻳﺼﻌﺪﻭﻥ ﺇﱃ ﺍﻟﺴﲈﻭﺍﺕ ﻭﻳﺴﱰﻗﻮﻥ ﺍﻟﺴﻤﻊ ﻫﻨﺎﻙ ﻭﻳﺄﺗﻮﻥ ﺑﺄﺧﺒﺎﺭ ﻏﻴﺒﻴﺔ ﻣﻠﻔﻘﺔ ﻟﻠﻜﻬﺎﻥ‪ ،‬ﻓﻴﻨﺒﻐﻲ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤١٨‬‬
‫ﺃﻥ ﺗﻜﻮﻥ ﺣﻘﻴﻘﺘﻪ ﻫﻜﺬﺍ‪ :‬ﺇﻧﻪ ﻻ ﺻﻌﻮﺩ ﺇﱃ ﻋﺎﺻﻤﺔ ﻋﺎﱂ ﺍﻟﺴﲈﻭﺍﺕ ﻟﺘﻠﻘﻲ ﺫﻟﻚ ﺍﳋﱪ ﺍﳉﺰﺋﻲ‪ ،‬ﺑﻞ‬
‫ﻫﻮ ﺻﻌﻮﺩ ﺇﱃ ﺑﻌﺾ ﺍﳌﻮﺍﻗﻊ ﺍﳉﺰﺋﻴﺔ ﰲ ﺟﻮ ﺍﳍﻮﺍﺀ ‪-‬ﺍﻟﺬﻱ ﻳﺸﻤﻠﻪ ﻣﻌﻨﻰ ﺍﻟﺴﲈﻭﺍﺕ‪ -‬ﻭﺍﻟﺬﻱ ﻓﻴﻪ‬
‫ﻋﻼﻗﺎﺕ ﰲ ﻫﺬﻩ ﺍﳌﻮﺍﻗﻊ ﺍﳉﺰﺋﻴﺔ‬
‫ﹲ‬ ‫ﻣﻮﺍﺿﻊ ﺑﻤﺜﺎﺑﺔ ﳐﺎﻓﺮ )ﻻ ﻣﺸﺎﺣﺔ ﰲ ﺍﻷﻣﺜﺎﻝ( ﻟﻠﺴﲈﻭﺍﺕ‪ ،‬ﻭﺗﻘﻊ‬
‫ﹶ‬
‫ﺍﻟﺴﻤﻊ ﰲ ﺗﻠﻚ ﺍﳌﻮﺍﻗﻊ ﺍﳉﺰﺋﻴﺔ ﻟﺘﻠﻘﻲ ﺍﻷﺣﺪﺍﺙ ﺍﳉﺰﺋﻴﺔ‪،‬‬
‫ﹶ‬ ‫ﻣﻊ ﳑﻠﻜﺔ ﺍﻷﺭﺽ‪ .‬ﻓﺎﻟﺸﻴﺎﻃﲔ ﻳﺴﱰﻗﻮﻥ‬
‫ﹶ‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺍﳋﺎﺹ‪.‬‬ ‫ﺣﺘﻰ ﺇﻥ ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﺃﺣﺪﹸ ﺗﻠﻚ ﺍﳌﻘﺎﻣﺎﺕ ﺣﻴﺚ ﻳﺒﺎﺭﺯ ﻓﻴﻪ ﹸ‬
‫ﻣﻠﻚ ﺍﻹﳍﺎﻡ‬
‫ﺃﻣﺎ ﺣﻘﺎﺋﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻹﻳﲈﻥ ﻭﺣﻮﺍﺩﺙ ﺍﻟﺮﺳﻮﻝ ﷺ‪ ،‬ﻓﻤﻬﲈ ﻛﺎﻧﺖ ﺟﺰﺋﻴﺔ ﻓﻬﻲ ﺑﻤﺜﺎﺑﺔ ﺃﻋﻈﻢ‬
‫ﺣﺎﺩﺛﺔ ﻭﺃﺟ ﹼﻠﻬﺎ ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﺴﲈﻭﺍﺕ ﻭﰲ ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ‪ .‬ﺣﺘﻰ ﻛﺄﳖﺎ ﺗﻨﴩ ﰲ ﺍﻟﺼﺤﻒ ﺍﳌﻌﻨﻮﻳﺔ‬
‫ﻟﻠﻤﻘﺪﺭﺍﺕ ﺍﻹﳍﻴﺔ ﺍﻟﻜﻮﻧﻴﺔ )ﻻ ﻣﺸﺎﺣﺔ ﰲ ﺍﻷﻣﺜﺎﻝ( ﺑﺤﻴﺚ ﻳﺬﻛﺮ ﻋﻨﻬﺎ ﻭﻳﺒﺤﺚ ﻣﺴﺎﺋﻠﻬﺎ ﰲ ﻛﻞ‬
‫ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎ ﺍﻟﺴﲈﻭﺍﺕ‪ ،‬ﺣﻴﺚ ﺇﻧﻪ ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﻗﻠﺐ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﻭﺍﻧﺘﻬﺎ ﹰﺀ ﺇﱃ ﺩﺍﺋﺮﺓ‬
‫ﹲ‬
‫ﻣﺼﻮﻥ ﻣﻦ ﺃﻱ ﺗﺪﺧﻞ ﻛﺎﻥ ﻣﻦ ﺍﻟﺸﻴﺎﻃﲔ‪.‬‬ ‫ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ‬
‫ﻓﺈﻥ ﺍﻟﻘﺮﺁﻥ ﻣﻊ ﺑﻴﺎﻧﻪ ﳍﺬﺍ ﺇﻧﲈ ﻳﻌ ﹼﺒﺮ ﺑﺘﻠﻚ ﺍﻵﻳﺎﺕ ﺍﳉﻠﻴﻠﺔ ﺃﻧﻪ‪ :‬ﻻ ﺣﻴﻠﺔ ﻭﻻ ﻭﺳﻴﻠﺔ ﻟﻠﺸﻴﻄﺎﻥ‬
‫ﻟﺘﻠﻘﻰ ﺃﺧﺒﺎﺭ ﺍﻟﺴﲈﻭﺍﺕ ﹼﺇﻻ ﺍﺳﱰﺍﻕ ﺍﻟﺴﻤﻊ‪.‬‬
‫ﻗﺪﺭﻩ! ﻭﻣﺎ‬
‫ﺃﻋﻈﻢ ﹶ‬
‫ﹶ‬ ‫ﺃﻋﻈﻢ ﺍﻟﻮﺣﻲ ﺍﻟﻘﺮﺁﲏ ﻭﻣﺎ‬
‫ﹶ‬ ‫ﻓﻴﺒﲔ ﺍﻟﻘﺮﺁﻥ ﲠﺬﺍ ﺑﻴﺎﻧ ﹰﺎ ﻣﻌﺠﺰ ﹰﺍ ﺑﻠﻴﻐ ﹰﺎ‪ :‬ﻣﺎ‬
‫ﺃﺻﺪﻕ ﻧﺒﻮﺓ ﳏﻤﺪ ﷺ ﻭﻣﺎ ﺃﺻﻮ ﹶﺑﻬﺎ! ﺣﺘﻰ ﻻ ﻳﻤﻜﻦ ﺍﻟﺪﻧﻮ ﺇﻟﻴﻬﲈ ﺑﺄﻳﺔ ﺷﺒﻬﺔ ﻛﺎﻧﺖ ﻭﺑﺄﻱ ﺷﻜﻞ‬
‫ﻣﻦ ﺍﻷﺷﻜﺎﻝ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺭﺳﺎﻟﺔ ﺍﻟﺘﻔﻜﺮ ﺍﻹﻳﲈﲏ ﺍﻟﺮﻓﻴﻊ‬
‫)‪(١‬‬
‫ﻭﺍﳌﻌﺮﻓﺔ ﺍﻟﺘﻮﺣﻴﺪﻳﺔ ﺍﻟﺴﺎﻣﻴﺔ‬

‫ﺎﺳ ﹺﻤ ﹺﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‬

‫ﺑﹺ ﹾ‬
‫ﺍﺧﻮﰐ!‬
‫ﺇﻥ ﺭﺳﺎﻟﺔ ﺍﻟﺘﻔﻜﺮ ﻫﺬﻩ ﺟﻠﻴﻠﺔ ﺍﻟﻘﺪﺭ‪ ،‬ﻭﺇﻥ ﺇﻃﻼﻕ ﺍﻹﻣﺎﻡ ﻋﲇ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻋﻠﻴﻬﺎ ‪-‬ﻣﻦ‬ ‫ﱠ‬
‫ﺍﺳﻢ ﺍﻵﻳﺔ ﺍﻟﻜﱪ￯ ﻳﺒﲔ ﻗﻴﻤﺘﹶﻬﺎ ﺍﻟﺮﻓﻴﻌﺔ ﺗﻤﺎﻣ ﹰﺎ‪.‬‬
‫ﺟﻬﺔ‪ -‬ﹶ‬
‫ﹴ‬
‫ﻣﻌﺮﻓﺔ ﺇﻳﲈﻧﻴﺔ ﻭﺭﺩﺕ ﺇﱃ ﺍﻟﻘﻠﺐ ﺑﻌﲔ ﺍﻟﻴﻘﲔ‪ ،‬ﰲ ﺃﺛﻨﺎﺀ ﺃﺫﻛﺎﺭ ﺍﻟﺼﻼﺓ‪ .‬ﻭﺃﺛﻤﺮﺕ‬ ‫ﻓﻬﻲ ﺭﺳﺎﻟ ﹸﺔ‬
‫ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ‪ .‬ﻭﺃﺻﺒﺤﺖ ﻏﺬﺍ ﹰﺀ ﻟﻠﻌﻘﻞ ﻭﺍﻟﻔﻜﺮ ﻭﻋﻼﺟ ﹰﺎ ﳍﲈ ﻃﻮﺍﻝ ﺛﻼﺛﲔ ﺳﻨﺔ‪ .‬ﻓﻤﻦ‬
‫ﹸﺪﺭﺝ ﺿﻤﻦ »ﺍﻟﻠﻤﻌﺎﺕ« ﻭﺃﻥ ﹸﻳﻄﺒﻊ ﻣﻨﻬﺎ ﺃﺭﺑﻌﻮﻥ ﺃﻭ ﲬﺴﻮﻥ ﻧﺴﺨﺔ ﻣﺴﺘﻘﻠﺔ‪.‬‬
‫ﺍﻷﻧﺴﺐ ﺃﻥ ﺗ ﹶ‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬

‫ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﻛﹸﺘﺒﺖ ﰲ ﺍﻟﺘﺠﺮﻳﺪ ﺍﳌﻄﻠﻖ ﰲ ﺳﺠﻦ‬

‫»ﺍﺳﻜﻲ ﺷﻬﺮ« ﻗﺒﻞ ﻋﴩﻳﻦ ﺳﻨﺔ‪.‬‬

‫)‪ (١‬ﻛﺘﺐ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺑﺎﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‪ ،‬ﺳﻮ￯ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺍﳍﻮﺍﻣﺶ ﺍﻟﺘﻲ ﻛﺘﺒﻬﺎ ﺑﺎﻟﱰﻛﻴﺔ‪ ،‬ﻭﺍﺳﺘﻨﺴﺨﻬﺎ‬
‫ﺍﳌﺴﺘﻨﺴﺨﻮﻥ ﻣﻊ ﺿﺒﻂ ﺍﳊﺮﻭﻑ ﻭﻭﺿﻊ ﺍﳊﺮﻛﺎﺕ ﺗﺴﻬﻴ ﹰ‬
‫ﻼ ﻟﻘﺮﺍﺀﲥﺎ ﻗﺮﺍﺀﺓ ﺻﺤﻴﺤﺔ‪ ،‬ﻭﻻﺳﻴﲈ ﻟﻐﲑ ﻗﺮﺍﺀ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﻭﻗﺪ‬
‫ﺍﺣﺘﻔﻈﻨﺎ ﺑﺎﻟﻨﺺ ﻛﲈ ﻫﻮ ﻣﻊ ﺗﺮﲨﺔ ﺍﳌﻘﺪﻣﺎﺕ ﻭﺍﳍﻮﺍﻣﺶ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٢٠‬‬

‫‬
‫ﻭﺑﻪ ﻧﺴﺘﻌﲔ‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﲆ ﺳﻴﺪﻧﺎ ﳏﻤﺪ‬
‫ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺃﲨﻌﲔ‪.‬‬

‫ﺇﻳﻀﺎﺡ‬
‫ﻟﻘﺪ ﺍﻣﺘﺰﺝ ﻗﻠﺒﻲ ﺑﻌﻘﲇ ﻣﻨﺬ ﺛﻼﺛﺔ ﻋﴩ ﻋﺎﻣ ﹰﺎ ﺿﻤﻦ ﺍﻧﺘﻬﺎﺝ ﻣﺴﻠﻚ ﺍﻟﺘﻔﻜﺮ ﺍﻟﺬﻱ‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﳌﻌﺠﺰ ﺍﻟﺒﻴﺎﻥ ﻛﻘﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ‪) ﴾Ñ Ð‬ﺍﻟﺒﻘﺮﺓ‪» ﴿ (٢١٩:‬‬ ‫ﹸ‬ ‫ﻳﺄﻣﺮ ﺑﻪ‬
‫¼﴾ )ﺍﻷﻋـــﺮﺍﻑ‪C B A @ ? > = < ; : 9﴿ (١٧٦:‬‬
‫‪) ﴾F E D‬ﺍﻟﺮﻭﻡ‪) ﴾ m l k ﴿ (٨:‬ﺍﻟﺮﻭﻡ‪ (٢١:‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﺘﻲ ﲢﺚ ﻋﲆ ﺍﻟﺘﻔﻜﺮ ﻣﺜﻠﲈ ﳛﺚ ﻋﻠﻴﻪ ﺣﺜ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ ﻛﻘﻮﻟﻪ ﷺ )ﺗﻔﻜﺮ ﺳﺎﻋﺔ ﺧﲑ‬
‫ﻣﻦ ﻋﺒﺎﺩﺓ ﺳﻨﺔ()‪.(١‬‬
‫ﻭﻟﻘﺪ ﺗﻮﺍﺭﺩﺕ ﰲ ﻏﻀﻮﻥ ﻫﺬﻩ ﺍﻟﺴﻨﻮﺍﺕ ﺍﻟﺜﻼﺛﲔ ﻋﲆ ﻋﻘﲇ ﻭﻗﻠﺒﻲ ﺿﻤﻦ ﺍﻧﺘﻬﺎﺝ ﻣﺴﻠﻚ‬
‫ﺑﻀﻊ ﻛﻠﲈﺕ ‪-‬ﻣﻦ ﻗﺒﻴﻞ ﺍﻹﺷﺎﺭﺍﺕ‪-‬‬
‫ﻓﻮﺿﻌﺖ ﹶ‬
‫ﹸ‬ ‫ﻭﺣﻘﺎﺋﻖ ﻣﺘﺴﻠﺴﻠﺔ ﻃﻮﻳﻠﺔ‪.‬‬
‫ﹸ‬ ‫ﺃﻧﻮﺍﺭ ﻋﻈﻴﻤﺔ‬
‫ﺍﻟﺘﻔﻜﺮ‪ ،‬ﹲ‬
‫ﻻ ﻟﻠﺪﻻﻟﺔ ﻋﲆ ﺗﻠﻚ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﺑﻞ ﻟﻺﺷﺎﺭﺓ ﺇﱃ ﻭﺟﻮﺩﻫﺎ ﻭﻟﺘﺴﻬﻴﻞ ﺍﻟﺘﻔﻜﺮ ﻓﻴﻬﺎ ﻭﻟﻠﻤﺤﺎﻓﻈﺔ ﻋﲆ‬
‫ﺍﻧﺘﻈﺎﻣﻬﺎ‪.‬‬
‫ﻭﻛﻨﺖ ﹸﺃﺭ ﹼﺩﺩ ﺑﻴﻨﻲ ﻭﺑﲔ ﻧﻔﴘ ﺗﻠﻚ ﺍﻟﻜﻠﲈﺕ ﻟﺴﺎﻧ ﹰﺎ ﺑﻌﺒﺎﺭﺍﺕ ﻋﺮﺑﻴﺔ ﰲ ﻏﺎﻳﺔ ﺍﻻﺧﺘﻼﻑ‪.‬‬
‫ﻭﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺗﻜﺮﺍﺭﻱ ﳍﺎ ﺁﻻﻑ ﺍﳌﺮﺍﺕ ﺧﻼﻝ ﻫﺬﻩ ﺍﻟﻔﱰﺓ ﺍﻟﻄﻮﻳﻠﺔ ﻭﺃﻧﺎ ﺍﻧﺘﻬﺞ ﻫﺬﺍ ﺍﻟﺘﻔﻜﺮ‬
‫ﺍﻟﻨﻘﺺ‪ ،‬ﻭﱂ ﺗﻨﺘﻒ ﺣﺎﺟ ﹸﺔ ﺍﻟﺮﻭﺡ ﺇﻟﻴﻬﺎ‪ .‬ﻷﻥ ﺫﻟﻚ ﺍﻟﺘﻔﻜﺮ‬
‫ﹸ‬ ‫ﺗﺬﻭ ﹶﻗﻬﺎ‬
‫ﻋﻠﻲ ﺍﻟﺴﺄ ﹸﻡ ﻭﱂ ﻳﻌﱰ ﹼ‬
‫ﱂ ﻳﻄﺮﺃ ﹼ‬
‫ﳌﻌﺎﺕ ﺗﻠﻤﻌﺖ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻓﺘﻤﺜﻠﺖ ﻓﻴﻪ ﺟﻠﻮ ﹲﺓ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻵﻳﺎﺕ‪ ،‬ﺗﻠﻚ ﻫﻲ ﻋﺪ ﹸﻡ‬
‫ﹲ‬
‫ﺍﻻﺳﺘﺸﻌﺎﺭ ﺑﺎﻟﺴﺄﻡ ﻭﺍﳌﻠﻞ ﻭﺍﳊﻔﺎﻅ ﻋﲆ ﺣﻼﻭﲥﺎ ﻭﻃﺮﺍﻭﲥﺎ‪.‬‬
‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﻌﺠﻠﻮﲏ‪ ،‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪.٣٧١/١‬‬
‫‪٤٢١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﺍﻷﻧﻮﺍﺭ ﺍﻟﺴﺎﻃﻌﺔ ﺍﻟﺘﻲ ﲢﺘﻮﳞﺎ‬
‫ﹶ‬ ‫ﻭﻗﺪ ﺭﺃﻳﺖ ﰲ ﺍﻵﻭﻧﺔ ﺍﻷﺧﲑﺓ ﺃﻥ ﺍﻟﻌﻘﺪﺓ ﺍﳊﻴﺎﺗﻴﺔ ﺍﻟﻘﻮﻳﺔ‬
‫ﻓﻨﻮﻳﺖ ﻛﺘﺎﺑﺔ ﳎﻤﻮﻋﻬﺎ ﰲ ﺃﺧﺮﻳﺎﺕ‬
‫ﹸ‬ ‫ﹺ‬
‫ﺳﻠﺴﻠﺔ ﺫﻟﻚ ﺍﻟﺘﻔﻜﺮ‪،‬‬ ‫ﻟﻤﻌﺎﺕ‬
‫ﹸ‬ ‫ﺃﺟﺰﺍﺀ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻣﺎ ﻫﻲ ﹼﺇﻻ‬
‫ﺃﻳﺎﻡ ﻋﻤﺮﻱ‪ ،‬ﻋﲆ ﺃﻣﻞ ﺗﺄﺛﲑﻫﺎ ﰲ ﻏﲑﻱ ﻣﺜﻠﲈ ﺃ ﹼﺛﺮﺕ ﹼ‬
‫ﻓﻲ‪ .‬ﻭﺳﺘﻜﻮﻥ ﳌﺠﻤﻮﻋﻬﺎ ﻗﻮﺓ ﻭﻗﻴﻤﺔ ﺃﺧﺮ￯‬
‫ﻭﺇﻥ ﺃﺩﺭﺟﺖ ﺃﻫﻢ ﺃﺟﺰﺍﺋﻬﺎ ﰲ ﺍﻟﺮﺳﺎﺋﻞ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻥ ﺁﺧﺮ ﺍﳌﻄﺎﻑ ﰲ ﺭﺣﻠﺔ ﺍﻟﻌﻤﺮ ﻏﲑ ﻣﻌ ﹼﻴﻦ‪ .‬ﻭﺃﻥ ﺃﻭﺿﺎﻋﻲ ﰲ ﺳﺠﻦ »ﺍﺳﻜﻲ ﺷﻬﺮ«‬
‫ﻛﺘﺒﺖ ﺗﻠﻚ ﺍﻟﺴﻠﺴﻠﺔ ﻣﻦ ﺍﻟﺘﻔﻜﺮ ﺩﻭﻥ ﺍﻧﺘﻈﺎﺭ ﻵﺧﺮ‬
‫ﹸ‬ ‫ﻗﺪ ﺑﻠﻐﺖ ﺣﺪ ﹰﺍ ﺃﺷﺪ ﻣﻦ ﺍﳌﻮﺕ ﺑﻜﺜﲑ‪ ،‬ﻓﻘﺪ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺩﻭﻥ ﺗﻐﻴﲑ ﻓﻴﻬﺎ‪ ،‬ﻭﺑﻨﺎ ﹰﺀ ﻋﲆ ﺭﻏﺒﺔ ﺇﺧﻮﺓ ﺍﻟﻨﻮﺭ ﻭﺇﴏﺍﺭﻫﻢ ﺑﻘﺼﺪ ﺍﺳﺘﻔﺎﺩﲥﻢ‪ .‬ﻭﺟﻌﻠﺘﹸﻬﺎ‬
‫ﰲ ﺳﺒﻌﺔ ﺃﺑﻮﺍﺏ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻷﻛﺜﺮﻳﺔ ﺍﳌﻄﻠﻘﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﲣﻄﺮ ﺑﺎﻟﺒﺎﻝ ﰲ ﺃﺛﻨﺎﺀ ﺃﺫﻛﺎﺭ ﺍﻟﺼﻼﺓ‪،‬‬
‫ﻭﺃﻥ ﻛﻞ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﲈﺕ ﺍﻷﺫﻛﺎﺭ ﺑﻤﺜﺎﺑﺔ ﻣﻨﺒﻊ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ‪ .‬ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﹸﻜﺘﺐ ﻋﲆ ﻭﻓﻖ‬
‫ﺗﺮﺗﻴﺒﻬﺎ ﻭﺗﺴﻠﺴﻠﻬﺎ ﰲ ﺃﺫﻛﺎﺭ ﺍﻟﺼﻼﺓ‪ ،‬ﺃﻱ )ﺳﺒﺤﺎﻥ ﺍﷲ ﻭﺍﳊﻤﺪ ﷲ ﻭﺍﷲ ﺃﻛﱪ ﻭﻻ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ( ﹼﺇﻻ ﺃﻥ‬
‫ﻇﺮﻭﻑ ﺍﻟﺴﺠﻦ ﺍﻻﻧﻔﺮﺍﺩﻱ ﺍﳌﻀﻄﺮﺑﺔ ﺁﻧﺬﺍﻙ ﻗﺪ ﺃﺧ ﹼﻠﺖ ﺑﺬﻟﻚ ﺍﻟﱰﺗﻴﺐ‪.‬‬
‫ﺃﻣﺎ ﺍﻵﻥ ﻓﺴﺘﻜﻮﻥ ﺍﻷﺑﻮﺍﺏ ﻋﲆ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﰲ )ﺳﺒﺤﺎﻥ ﺍﷲ(‬
‫ﻭﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﲏ‪ :‬ﰲ )ﺍﳊﻤﺪ ﷲ(‬
‫ﻭﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ )ﺍﷲ ﺃﻛﱪ(‬
‫ﻭﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﰲ )ﻻ ﺍﻟﻪ ﹼﺇﻻ ﺍﷲ(‪.‬‬
‫ﻭﺫﻟﻚ ﻷﻥ ﻣﻌﻈﻢ ﺍﻟﺸﺎﻓﻌﻴﺔ ﻳﺬﻛﺮﻭﻥ‪) :‬ﻻ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ( ﺛﻼﺛ ﹰﺎ ﻭﺛﻼﺛﲔ ﻣﺮﺓ ﺑﻌﺪ ﺫﻛﺮﻫﻢ ﻛﻼ‬
‫ﻣﻦ ﺳﺒﺤﺎﻥ ﺍﷲ‪ ،‬ﻭﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﺍﷲ ﺃﻛﱪ ﺛﻼﺛ ﹰﺎ ﻭﺛﻼﺛﲔ ﻣﺮﺓ‪.‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٢٢‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‬
‫ﰲ »ﺳﺒﺤﺎﻥ ﺍﷲ«‬
‫ﻭﻫﻮ ﺛﻼﺛﺔ ﻓﺼﻮﻝ‬

‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬

‫‬
‫ﺎﺭ ﹶﻫﺎ‪ ،‬ﺑﹺ ﹸﺮ ﹸﻣ ﹺ‬
‫ﺃﻗﻤ ﹺ‬ ‫ﻮﻣﻬﺎ ﻭ ﹸﺷ ﹺ‬
‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﻮﺯ‬ ‫ﺍﻟﺴﻤﺎ ﹸﺀ ﺑﹺﻜﹶﻠ ﹶﻤﺎﺕ ﻧ ﹸﹸﺠ ﹶ ﹶ ﹸ‬
‫ﻤﻮﺳ ﹶﻬﺎ ﹶﻭ ﹶ‬ ‫ﹶﻓ ﹸﺴ ﹾﺒﺤﺎﻧ ﹶﹶﻚ ﻳﺎ ﹶﻣ ﹾﻦ ﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤﺪ ﹶﻙ ﱠ‬
‫ﹺﺣﻜ ﹺﹶﻤ ﹶﻬﺎ‪.‬‬
‫ﹺ‬ ‫ﻮﺩﻫﺎ ﻭﺑﺮ ﹺ‬
‫ﻭﻗ ﹶﻬﺎ ﹶﻭﺃﻣ ﹶﻄ ﹺ‬
‫ﺎﺭ ﹶﻫﺎ‪ ،‬ﺑﹺ‬ ‫ﹺ‬ ‫ﹺﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﺈﺷﺎﺭﺍﺕ‬ ‫ﺍﻟﺠ ﱡﻮ ﺑﹺﻜﹶﻠ ﹶﻤﺎﺕ ﹶﺳﺤﺎﺑﺎﺗﻪ ﹶﻭ ﹸﺭ ﹸﻋ ﹶ ﹶ ﹸ ﹸ‬ ‫ﹶﻭ ﹸﻳ ﹶﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤﺪ ﹶﻙ ﹶ‬
‫ﹶﻓ ﹶﻮ ﹺﺍﺋ ﹺﺪ ﹶﻫﺎ‪.‬‬
‫ﺎﺭ ﹶﻫﺎ ﹶﻭ ﹶﺣ ﹾﻴ ﹶﻮﺍﻧﹶﺎﺗﹺ ﹶﻬﺎ‪،‬‬
‫ﺃﺷ ﹶﺠ ﹺ‬‫ﺎﺩﻧﹺ ﹶﻬﺎ ﹶﻭ ﹶﻧ ﹶﺒﺎﺗﹶﺎﺗﹺ ﹶﻬﺎ ﹶﻭ ﹾ‬
‫ﺎﺕ ﻣﻌ ﹺ‬
‫ﹶﹶ‬
‫ﻭﻳﺴﺒﺢ ﺑﹺﺤﻤ ﹺﺪ ﹶﻙ ﺭﺃﺱ ﺍﻷﺭﺽ ﺑﹺﻜ ﹺﹶﻠﻤ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹸ‬ ‫ﹶﹸﹶ ﱢﹸ ﹶ ﹾ‬
‫ﻻﻻﺕ ﺍﻧﹾﺘﹺ ﹶﻈﺎ ﹶﻣﺎﺗﹺ ﹶﻬﺎ‪.‬‬
‫ﹺ‬ ‫ﺑﹺﺪﹶ‬
‫ﺎﺕ ﺃﻭﺭ ﹺﺍﻗﻬﺎ ﻭﺃﺯﻫﺎﺭﻫﺎ ﻭ ﹶﺛﻤﺮﺍﺗﹺﻬﺎ‪ ،‬ﺑﺘﹶﺼﺮﻳﺤ ﹺ‬
‫ﺍﻷﺷﺠﺎﺭ ﺑﹺﻜ ﹺﹶﻠﻤ ﹺ‬ ‫ﹶﻭﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤ ﹺﺪ ﹶﻙ ﺍﻟﻨﱠ ﹶﺒﺎﺗ ﹸ‬
‫ﺎﺕ‬ ‫ﹾﹶ ﹶ ﹶ ﹶ ﹶ ﹶ ﹶﹶ ﹶ ﹶ ﹾ ﹶ‬ ‫ﹶ‬ ‫ﹶﺎﺕ ﹶﻭ ﹾ ﹶ ﹸ‬
‫ﹶﻣﻨﹶﺎﻓﹺ ﹺﻌ ﹶﻬﺎ‪.‬‬
‫ﺃﺟﻨﹺ ﹶﺤﺘﹺﻬﺎ ﹶﻭﻧ ﹶﹶﻮﺍﺗﹶﺎﺗﹺ ﹶﻬﺎ‪ ،‬ﺑﹺ ﹶﻌ ﹶﺠ ﹺ‬
‫ﺎﺋﺐ‬ ‫ﻭﺭ ﹶﻫﺎ ﹶﻭ ﹾ‬
‫ﻭﺗﹸﺴﺒﺢ ﺑﹺﺤﻤ ﹺﺪ ﹶﻙ ﺍﻷﺯﻫﺎﺭ ﻭﺍﻷ ﹾﺛﻤﺎﺭ ﺑﹺﻜ ﹺﹶﻠﻤ ﹺ‬
‫ﺎﺕ ﹸﺑ ﹸﺬ ﹺ‬ ‫ﹶ‬ ‫ﹶ ﹸ ﹶ ﹶ ﹸ‬ ‫ﹶ ﹶ ﱢﹸ ﹶ ﹾ‬
‫ﹶﺻﻨﹾ ﹶﻌﺘﹺ ﹶﻬﺎ‪.‬‬
‫ﺎﺕ ﺣﺒﺎﺗﹺﻬﺎ ﺑﺎﻟﻤ ﹶﺸﺎﻫ ﹺ‬
‫ﺄﻟﺴﻨ ﹺﹶﺔ ﺳﻨﹶﺎﺑﹺ ﹺﻠﻬﺎ ﻭﻛ ﹺﹶﻠﻤ ﹺ‬
‫ﹶﺎﺕ ﻭﺍﻟﺒ ﹸﺬﻭﺭ ﺑ ﹺ‬ ‫ﹺ‬
‫ﺪﺓ‪.‬‬ ‫ﹸ ﹶ‬ ‫ﹶﱠ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶﻭﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤﺪ ﹶﻙ ﺍﻟﻨﱠﻮﺍﺗ ﹸ ﹶ ﹸ ﹸ ﹶ‬
‫ﺃﻛﻤ ﹺﺎﻣﻬﺎ ﹶﻭ ﹶﺗ ﹶﺒ ﱡﺴ ﹺﻢ ﹶﺑﻨﹶﺎﺗﹺ ﹶﻬﺎ‬ ‫ﹺ ﹺ‬ ‫ﻮﺡ ﻭﺍﻟ ﹸﻈﻬ ﹺ ﹺ‬
‫ﻮﺭ ﻋﻨﹾﺪﹶ ﺍﻧﹾﻜﺸﺎﻑ ﹶ‬ ‫ﺍﻟﻮ ﹸﺿ ﹺ ﹶ ﹸ‬
‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﹶﻭ ﹸﻳ ﹶﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤﺪ ﹶﻙ ﻛ ﱡﹸﻞ ﹶﻧ ﹶﺒﺎﺕ ﺑﹺ ﹶﻐﺎ ﹶﻳﺔ ﹸ‬
‫ﺎﺕ ﹶﺣ ﹼﺒﺎﺗﹺ ﹶﻬﺎ‪،‬‬ ‫ﻭﺭﻫﺎ ﻭﻣﻨﹾ ﹸﻈﻮﻣ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺃﺯﺍﻫﻴﺮ ﹶﻫﺎ ﹶﻭ ﹸﻣ ﹾﻨ ﹶﺘ ﹶﻈ ﹶﻤﺎﺕ ﹶﺳﻨﹶﺎﺑﹺﻠ ﹶﻬﺎ‪ ،‬ﺑﹺﻜﹶﻠ ﹶﻤﺎﺕ ﹶﻣ ﹾﻮ ﹸﺯﻭﻧﹶﺎﺕ ﹸﺑ ﹸﺬ ﹺ ﹶ ﹶ ﹶ ﹶ‬
‫ﹺ‬ ‫ﺑﺄ ﹾﻓﻮ ﹺﺍﻩ ﻣ ﹶﺰﻳﻨ ﹺ‬
‫ﹶﺎﺕ‬ ‫ﹶ ﹶ ﹸ ﱠ‬
‫ﻴﻤﻬﺎ ﰲ ﺗﹶﻮ ﹺﺯ ﹺﻳﻨﹺﻬﺎ ﰲ ﺻﻨﹾﻌﺘﹺﻬﺎ ﰲ ﹺﺻﺒ ﹶﻐﺘﹺﻬﺎ ﰲ ﹺﺯﻳﻨﹶﺘﹺﻬﺎ ﰲ ﹸﻧ ﹸﻘ ﹺ‬ ‫ﻈﺎﻣﻬﺎ ﰲ ﻣﻴﺰﺍﻧﹺﻬﺎ ﰲ ﹶﺗﻨﹾﻈﹺ ﹺ‬ ‫ﹺ ﹺ ﹺ ﹺ‬
‫ﻮﺷ ﹶﻬﺎ ﰲ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹶ‬ ‫ﹾ ﹶ‬ ‫ﹶ‬ ‫ﺑﹺﻠ ﹶﺴﺎﻥ ﻧ ﹶ‬
‫‪٤٢٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻑ ﺟ ﹶﻠ ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﺃﻟﻮﺍﻧﹺ ﹶﻬﺎ ﰲ ﹾﺃﺷﻜﹶﺎﻟﹺ ﹶﻬﺎ‪ (١)،‬ﻛ ﹶﹶﻤﺎ ﺗ ﹺﹶﺼ ﹸ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﻮﺍﺕ‬ ‫ﹶﺠ ﱢﻠ ﹶﻴﺎﺕ ﺻ ﹶﻔﺎﺗ ﹶﻚ ﻭ ﹸﺗ ﹶﻌ ﱢﺮ ﹸ ﹶ‬
‫ﻒﺗ ﹶ‬ ‫ﹶﺭ ﹶﻭﺍﺋﺤ ﹶﻬﺎ ﰲ ﹸﻃ ﹸﻌﻮﻣ ﹶﻬﺎ ﰲ ﹶ‬
‫ﺮﻫﺎ ﻭ ﹺﻣﻦ ﹶﻃﺮﺍﻭ ﹺﺓ ﺃﺳﻨ ﹺ‬
‫ﹶﺎﻥ‬ ‫ﹺ‬ ‫ﺃﺳﻤﺎﺋ ﹶﻚ ﻭ ﹸﺗ ﹶﻔﺴﺮ ﺗﹶﻮﺩﺩ ﹶﻙ ﻭ ﹶﺗﻌﺮ ﹶﻓ ﹶﻚ ﺑﹺﻤﺎ ﻳ ﹶﺘ ﹶﻘ ﱠﻄﺮ ﹺﻣﻦ ﹶﻇﺮﺍ ﹶﻓ ﹺﺔ ﹸﻋﻴ ﹺ‬
‫ﹺ‬
‫ﺃﺯﺍﻫﻴ ﹶ ﹶ ﹾ ﹶ ﹶ ﹾ‬ ‫ﻮﻥ‬ ‫ﹸ‬ ‫ﹶ ﹶ ﹸ ﹾ ﹶ‬ ‫ﹶ ﱢ ﹸ ﹶ ﱡﹶ ﹶ ﹶﱡ‬
‫ﺎﺩ ﹶﻙ‪.‬‬‫ﺍﺕ ﺗﹶﻮﺩ ﹺﺩ ﹶﻙ ﻭ ﹶﺗﻌﺮﻓﹺ ﹶﻚ ﺇﱃ ﹺﻋﺒ ﹺ‬ ‫ﺎﺕ ﺟ ﹶﻠﻮ ﹺ‬ ‫ﺎﺕ ﹶﻟﻤﻌ ﹺ‬
‫ﺳﻨﹶﺎﺑﹺ ﹺﻠﻬﺎ ﹺﻣﻦ ﺭ ﹶﺷﺤ ﹺ‬
‫ﹶ‬ ‫ﹶﱡ‬ ‫ﹶ ﱡ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ ﹾ ﹶ ﹶ‬
‫ﺃﺣﺴ ﹶﻦ ﹸﺻﻨﹾ ﹶﻌ ﹶﻚ ﹶﻭ ﹶﻣﺎ ﺃﺯ ﹶﻳﻨﹶ ﹸﻪ ﹶﻭ ﹶﻣﺎ ﺃ ﹾﺑ ﹶﻴﻨﹶ ﹸﻪ ﹶﻭ ﹶﻣﺎ ﺃ ﹾﺗ ﹶﻘﻨﹶ ﹸﻪ!‬
‫ﻑ ﹶﻣﺎ ﹶ‬ ‫ﹸﺳ ﹾﺒﺤﺎﻧ ﹶﹶﻚ ﹶﻳﺎ ﹶﻭ ﹸﺩﻭ ﹸﺩ ﻳﺎ ﹶﻣ ﹾﻌ ﹸ‬
‫ﺮﻭ ﹸ‬
‫ﹶﺎﺡ‬‫ﺎﻥ ﹺﻋﻨﹾﺪﹶ ﺍﻧ ﹺﹾﻔﺘ ﹺ‬‫ﺎﻝ ﺍﻟﺼﺮﺍﺣ ﹺﺔ ﻭﺍﻟﺒﻴ ﹺ‬
‫ﻤﻴﻊ ﺍﻷﺷﺠﺎﺭ ﺑﹺﻜ ﹶﹶﻤ ﹺ ﱠ ﹶ ﹶ ﹶ ﹶ ﹶ‬
‫ﹺ‬
‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﻳﺎ ﹶﻣﻦ ﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤﺪ ﹶﻙ ﹶﺟ ﹸ‬
‫ﺺ ﹶﺑﻨﹶﺎﺗﹺ ﹶﻬﺎ ﹶﻋﲆ ﺃ ﹶﻳﺎﺩﻱ‬ ‫ﺎﺭ ﹶﻫﺎ ﹶﻭ ﹶﺭ ﹾﻗ ﹺ‬ ‫ﺃﺛﻤ ﹺ‬
‫ﺃﻭﺭﺍﻗ ﹶﻬﺎ ﹶﻭ ﹶﺗﻜﹶﺎ ﹸﻣ ﹺﻞ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺎﺭ ﹶﻫﺎ ﻭﺗﹶﺰﺍ ﹸﻳﺪ ﹶ‬ ‫ﺃﺯﻫ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺃﻛﻤﺎﻣ ﹶﻬﺎ ﹶﻭﺍﻧﹾﻜﺸﺎﻑ ﹶ‬
‫ﹺ‬
‫ﹶ‬
‫ﺃﺛﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺃﺯﻫ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺭ ﹶﻫﺎ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﺒ ﹼﺴ ﹶﻤﺔ ﺑﹺ ﹸﻠ ﹾﻄﻔ ﹶﻚ‪ ،‬ﹶﻭ ﹶ‬ ‫ﺎﺭ ﹶﻫﺎ ﹸ‬ ‫ﺍﻟﺨﻀ ﹶﺮﺓ ﺑﹺﻜ ﹶﹶﺮﻣ ﹶﻚ‪ ،‬ﹶﻭ ﹶ‬ ‫ﺃ ﹾﻏ ﹶﺼﺎﻧ ﹶﻬﺎ ﹶﺣﺎﻣﺪﹶ ﹰﺓ ﺑﺄ ﹾﻓ ﹶﻮﺍﻩ ﺃﻭﺭﺍﻗ ﹶﻬﺎ ﹶ‬
‫ﺯﻳﻨﻬﺎ ﰲ ﹶﺻﻨﹾ ﹶﻌﺘﹺ ﹶﻬﺎ ﰲ ﹺﺻ ﹾﺒ ﹶﻐﺘﹺ ﹶﻬﺎ‬ ‫ﹾﻈﻴﻤ ﹶﻬﺎ ﰲ ﺗ ﹾﹶﻮ ﹶ‬
‫ﻣﻴﺰﺍﻧﹺﻬﺎ ﰲ ﹶﺗﻨ ﹺ ﹺ‬ ‫ﹺ ﹺ ﹺ ﹺ‬
‫ﺍﻟﻀﺎﺣﻜﹶﺔ ﺑﹺ ﹶﺮ ﹾﺣ ﹶﻤﺘ ﹶﻚ‪ ،‬ﺑﹺﺄﻟﺴﻨﹶﺔ ﻧ ﹶﻈﺎﻣ ﹶﻬﺎ ﰲ ﹶ ﹶ‬
‫ﹺ‬ ‫ﱠ ﹺ ﹺ‬
‫ﻮﻣ ﹶﻬﺎ ﰲ ﹶﻛ ﹾﺜ ﹶﺮ ﹺﺓ‬‫ﻼﻑ ﹸﻟﺤ ﹺ‬
‫ﹸ‬
‫ﺍﺋﺤﻬﺎ ﰲ ﺃﻟﻮﺍﻧﹺﻬﺎ ﰲ ﺃﺷﻜﹶﺎﻟﹺﻬﺎ ﰲ ﺍﺧﺘﹺ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﰲ ﹺﺯﻳﻨﹶﺘ ﹶﻬﺎ ﰲ ﹸﻧ ﹸﻘﻮﺷ ﹶﻬﺎ ﰲ ﹸﻃﻌﻮﻣ ﹶﻬﺎ ﰲ ﹶﺭ ﹶﻭ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﹶﺤ ﱡﺒ ﹶﺒ ﹶﻚ ﹶﻭ ﹶﺗ ﹶﻌ ﱡﻬﺪﹶ ﹶﻙ‬ ‫ﺃﺳ ﹶﻤﺎ ﹶﺀ ﹶﻙ ﻭ ﹸﺗ ﹶﻔ ﱢﺴ ﹸﺮ ﺗ ﹶ‬ ‫ﻑ ﹾ‬ ‫ﻒ ﹺﺻ ﹶﻔﺎﺗﹺ ﹶﻚ ﹶﻭ ﹸﺗ ﹶﻌ ﱢﺮ ﹸ‬ ‫ﺎﺋﺐ)‪ (٢‬ﹺﺧﻠ ﹶﻘﺘﹺ ﹶﻬﺎ ﻛ ﹶﹶﻤﺎ ﺗ ﹺﹶﺼ ﹸ‬ ‫ﹶﺗﻨ ﱡﹶﻮ ﹺﻋ ﹶﻬﺎ ﰲ ﹶﻋ ﹶﺠ ﹺ‬
‫ﹶﺤ ﱡﺒﺒﹺ ﹶﻚ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻟﹺﻤﺼﻨﹸﻮ ﹶﻋﺎﺗﹺ ﹶﻚ ﺑﹺﻤﺎ ﻳﺘﹶﺮ ﱠﺷﺢ ﹺﻣﻦ ﹺﺷ ﹶﻔ ﹺﺎﻩ ﺛﹺﻤ ﹺ ﹺ‬
‫ﺎﺭ ﹶﻫﺎ ﻣ ﹾﻦ ﹶﻗ ﹶﻄﺮﺍﺕ ﹶﺭ ﹶﺷ ﹶﺤﺎﺕ ﹶﻟ ﹶﻤ ﹶﻌﺎﺕ ﹶﺟ ﹶﻠ ﹶﻮﺍﺕ ﺗ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹶ ﹸ ﹾ‬ ‫ﹶ ﹾ‬
‫ﻭ ﹶﺗ ﹶﻌ ﱡﻬ ﹺﺪ ﹶﻙ ﻟﹺ ﹶﻤ ﹾﺨ ﹸﻠﻮ ﹶﻗﺎﺗﹺ ﹶﻚ‪.‬‬
‫ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﺍﻟﻤ ﹶﺰ ﱠﻫ ﹶﺮ ﹶﺓ ﹶﻗ ﹺ‬
‫ﺍﻟﻤ ﹶﺒ ﱠﻬ ﹶﺮﺓﹶ‪.‬‬
‫ﺍﻟﻤﺪﹶ ﺍﺋ ﹶﺢ ﹸ‬ ‫ﺼﻴﺪﹶ ﹲﺓ ﹶﻣﻨﹾ ﹸﻈﻮ ﹶﻣ ﹲﺔ ﹸﻣ ﹶﺤ ﱠﺮ ﹶﺭﺓﹲ‪ ،‬ﻟ ﹸﺘﻨﹾﺸﺪﹶ ﻟﻠ ﱠﺼﺎﻧ ﹺﻊ ﹶ‬ ‫ﺍﻟﺸ ﹶﺠ ﹶﺮ ﹶﺓ ﹸ‬ ‫ﹶﺄﻥ ﱠ‬ ‫ﹶﺣﺘﹼﻰ ﻛ ﱠ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﺍﻟﻤﻨ ﱠﹶﺸ ﹶﺮﺓﹶ‪.‬‬
‫ﺐ ﹸ‬ ‫ﺍﻟﻤ ﹶﺒ ﱠﺼ ﹶﺮ ﹶﺓ ﻟ ﹶﺘﻨﹾ ﹸﻈ ﹶﺮ ﻟﻠ ﹶﻔﺎﻃ ﹺﺮ ﺍﻟ ﹶﻌ ﹶﺠﺎﺋ ﹶ‬ ‫ﺃﻭ ﹶﻓﺘ ﹶﹶﺤ ﹾﺖ ﺑﹺ ﹶﻜ ﹾﺜ ﹶﺮﺓ ﹸﻋ ﹸﻴﻮﻧ ﹶﹶﻬﺎ ﹸ‬
‫ﺍﻟﻤ ﹾﺸ ﹶﻬ ﹺﺮ‬ ‫ﹺ‬ ‫ﺃﻭ ﹶﺯﻳﻨ ﹾﹶﺖ ﻟﹺ ﹺ ﹺ‬
‫ﺍﻟﻤﻨ ﱠﹶﻮ ﹶﺭﺓ‪ .‬ﹶﻭﺗ ﹾﹸﺸ ﹺﻬ ﹶﺮ ﰲ ﹶ‬ ‫ﺍﻟﻤ ﹶﺨ ﱠﻀ ﹶﺮ ﹶﺓ ﻟ ﹶﻴ ﹾﺸ ﹶﻬﺪﹶ ﹸﺳ ﹾﻠ ﹶﻄﺎﻧ ﹶﹸﻬﺎ ﺁ ﹶﺛ ﹶﺎﺭ ﹶﻫﺎ ﹸ‬ ‫ﺎﺀﻫﺎ ﹸ‬‫ﻌﻴﺪ ﹶﻫﺎ ﺃ ﹾﻋ ﹶﻀ ﹶ‬ ‫ﹾ ﱠ‬
‫ﺍﻟﺸ ﹶﺠ ﹺﺮ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺠ ﹾﻮ ﹶﻫ ﹺﺮ‪ .‬ﹶﻭ ﹸﺗ ﹾﻌﻠ ﹶﻦ ﻟﻠ ﹶﺒ ﹶﺸ ﹺﺮ ﺣﻜ ﹶﹾﻤ ﹶﺔ ﹶﺧ ﹾﻠﻖ ﹶ‬ ‫ﹺ‬
‫ﹸﻣ ﹶﺮ ﱠﺻ ﹶﻌﺎﺕ ﹶ‬
‫ﺇﺣ ﹶﺴﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﺃ ﹾﺑ ﹶﻴ ﹶﻦ ﺗﹺ ﹾﺒ ﹶﻴﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﺃ ﹾﺑ ﹶﻬ ﹶﺮ ﹸﺑ ﹾﺮ ﹶﻫﺎﻧ ﹶﹶﻚ ﻭ ﹶﻣﺎ ﺃ ﹾﻇ ﹶﻬ ﹶﺮ ﹸﻩ ﻭ ﹶﻣﺎ ﺃﻧ ﹶﹾﻮ ﹶﺭ ﹸﻩ!‪.‬‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﹾ‬
‫ﺃﺣ ﹶﺴ ﹶﻦ ﹾ‬
‫ﺐ ﹶﺻﻨﹾ ﹶﻌﺘ ﹶﹶﻚ!‬
‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﺃ ﹾﻋ ﹶﺠ ﹶ‬
‫ﺎﺭ ﺑﹺ ﹺﺴ ﹼﺮ ﹶﻭ ﹶﻇ ﹺﺎﺋ ﹺﻔ ﹶﻬﺎ‬ ‫ﺗﹶﻸ ﹸﻟﺆ ﺍﻟﻀ ﹺ‬
‫ﻴﺎﺀ ﺑﺪﹶ ﻻ ﹶﻟ ﹺﺔ ﹺﺣﻜ ﹺﹶﻤ ﹶﻬﺎ؛ ﹺﻣ ﹾﻦ ﹶﺗﻨ ﹺﹾﻮ ﹺﻳﺮ ﹶﻙ‪ ،‬ﺗ ﹾﹶﺸ ﹺﻬ ﹺﻴﺮ ﹶﻙ‪ ..‬ﺗ ﹶﹶﻤ ﱡﻮ ﹸﺝ ﺍﻷ ﹾﻋ ﹶﺼ ﹺ‬ ‫ﹸ ﱢ‬
‫ﺑﺈﺷ ﹶﺎﺭ ﹺﺓ ﹶﻓ ﹶﻮ ﹺﺍﺋ ﹺﺪ ﹶﻫﺎ؛‬
‫ﺎﺭ ﹶ‬ ‫ﺎﺕ‪ -‬ﹺﻣ ﹾﻦ ﺗ ﹾﹶﺼ ﹺﺮ ﹺﻳﻔ ﹶﻚ‪ ،‬ﺗ ﹾﹶﻮﻇﹺ ﹺﻴﻔ ﹶﻚ‪ ..‬ﹶﺗ ﹶﻔ ﱡﺠ ﹸﺮ ﺍﻷﻧ ﹶﹾﻬ ﹺ‬ ‫‪ -‬ﹸﺧﺼﻮﺻ ﹰﺎ ﰲ ﹶﻧ ﹾﻘ ﹺﻞ ﺍﻟﻜ ﹺﹶﻠﻤ ﹺ‬
‫ﹶ‬ ‫ﹸ ﹶ‬
‫ﺍﺻ ﹶﻬﺎ ﹶﻭ ﹶﻣﻨﹶﺎﻓﹺ ﹺﻌﻬﺎ ‪ -‬ﹸﺧ ﹸﺼﻮﺻ ﹰﺎ ﰲﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻭﺍﻟﺤﺪﻳﺪ ﺑﹺ ﹸﺮ ﹸﻣﻮﺯ ﹶﺧ ﹶﻮ ﱢ‬ ‫ﹶ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻣ ﹾﻦ ﺗﹶﺪﹾ ﺧ ﹺﻴﺮ ﹶﻙ‪ ،‬ﺗ ﹾﹶﺴﺨ ﹺﻴﺮ ﹶﻙ‪ ..‬ﺗ ﹶﹶﺰ ﱡﻳ ﹸﻦ ﹾ‬
‫ﺍﻷﺣ ﹶﺠﺎﺭ‬

‫ﻼ ﺧﻼﻝ ﺩﻟﻴﻞ؛ ﺗﻨﺒﻌﺚ ﻛﻠﻬﺎ ﻣﻦ ﺯﻫﺮﺓ‬ ‫)‪ (١‬ﺇﻥ ﺍﺛﻨﻰ ﻋﴩ ﻣﺸﻬﺪ ﹰﺍ ﻭﺣﺠﺎﺑ ﹰﺎ‪ ،‬ﻣﺸﻬﺪ ﹰﺍ ﻓﻮﻕ ﻣﺸﻬﺪ‪ ،‬ﺑﺮﻫﺎﻧ ﹰﺎ ﺿﻤﻦ ﺑﺮﻫﺎﻥ‪ ،‬ﺩﻟﻴ ﹰ‬
‫ﺍﳌﺼﻮﺭ ﺍﻷﺯﱄ‪ ،‬ﻭﺗﻠﻔﺖ ﻋﲔ ﺍﻟﻌﻘﻞ ﺇﻟﻴﻪ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﹶ‬ ‫ﺍﻟﻘﻠﺐ‬
‫ﹶ‬ ‫ﻭﺍﺣﺪﺓ ﺑﻨﻐﲈﺕ ﻣﺘﻨﻮﻋﺔ ﻭﳌﻌﺎﺕ ﻣﺘﺒﺎﻳﻨﺔ ﻓﺘﹸﺮﻱ‬
‫)‪ (٢‬ﻫﺬﻩ ﺍﻟﺪﻻﺋﻞ ﺍﳋﻤﺴﺔ ﻋﴩ‪ ،‬ﺍﻟﺪﻟﻴﻞ ﺿﻤﻦ ﺍﻟﺪﻟﻴﻞ‪ ،‬ﻭﺍﻟﱪﻫﺎﻥ ﺩﺍﺧﻞ ﺍﻟﱪﻫﺎﻥ ﺗﺸﲑ ﺇﱃ ﺍﻟﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٢٤‬‬
‫ﺐ ﹺﺣﻜ ﹺﹶﻤ ﹶﻬﺎ؛ ﹺﻣ ﹾﻦ‬ ‫ﺎﺭ ﺑﹺ ﹶﻌ ﹶﺠ ﹺﺎﺋ ﹺ‬‫ﺍﻷﺯﻫ ﹺ‬
‫ﹶ‬ ‫ﺍﺕ ‪ -‬ﹺﻣﻦ ﺗﹶﺪﹾ ﺑﹺ ﹺﻴﺮ ﹶﻙ‪ ،‬ﺗ ﹾﹶﺼ ﹺﻮ ﹺﻳﺮ ﹶﻙ‪ ..‬ﹶﺗ ﹶﺒ ﱡﺴ ﹸﻢ‬ ‫ﻮﺍﺕ ﻭﺍﻟﻤ ﹶﺨﺎﺑﺮ ﹺ‬
‫ﹸ ﹶﹶ‬
‫ﹶﻧ ﹾﻘ ﹺﻞ ﺍﻷﺻ ﹺ‬
‫ﹾ‬
‫ﺎﺭ ﺑﹺﺪﹶ ﻻ ﹶﻟ ﹺﺔ ﹶﻓ ﹶﻮ ﹺﺍﺋ ﹺﺪ ﹶﻫﺎ؛ ﹺﻣ ﹾﻦ ﺇ ﹾﻧ ﹶﻌ ﹺﺎﻣ ﹶﻚ‪ ،‬ﺇﻛ ﹶﹾﺮ ﹺﺍﻣ ﹶﻚ‪ ..‬ﺗ ﹶﹶﺴ ﱡﺠ ﹸﻊ ﺍﻷ ﹾﻃ ﹶﻴﺎﺭﹺ‬ ‫ﹶﺤ ﹺﺴﻴﻨﹺ ﹶﻚ‪ ،‬ﺗ ﹾﹶﺰ ﹺﻳﻴﻨﹺ ﹶﻚ‪ ..‬ﺗﹶ ﹶﺒ ﱡﺮ ﹸﺝ ﺍﻷ ﹾﺛ ﹶﻤ ﹺ‬
‫ﺗ ﹾ‬
‫ﺎﺭ ﺑﹺ ﹶﺸ ﹶﻬﺎ ﹶﺩ ﹺﺓ ﹶﻓ ﹶﻮ ﹺﺍﺋ ﹺﺪ ﹶﻫﺎ؛ ﹺﻣ ﹾﻦ‬
‫ﺎﻗ ﹶﻚ‪ ..‬ﺗ ﹶﹶﻬ ﱡﺰ ﹸﺝ ﺍﻷ ﹾﻣ ﹶﻄ ﹺ‬ ‫ﺎﻗ ﹶﻚ ﺇﺭ ﹶﻓ ﹺ‬‫ﺮﺍﺋﻂ ﺣﻴﺎﺗﹺﻬﺎ؛ ﹺﻣﻦ ﺇﻧ ﹶﻄ ﹺ‬
‫ﹾ‬ ‫ﹶﹶ ﹶ‬
‫ﺈﺷﺎﺭ ﹺﺓ ﺍﻧﹾﺘﹺ ﹶﻈﺎ ﹺﻡ ﹶﺷ ﹺ‬
‫ﺑﹺ ﹶ ﹶ‬
‫ﺎﺭ ﺑﹺ ﹶﺸ ﹶﻬﺎ ﹶﺩ ﹺﺓ ﹺﺣ ﹶﻜ ﹺﻢ ﹶﺣ ﹶﺮﻛﹶﺎﺗﹺ ﹶﻬﺎ؛ ﹺﻣ ﹾﻦ ﹶﺗ ﹾﻘ ﹺﺪ ﹺﻳﺮ ﹶﻙ‪ ،‬ﺗﹶﺪﹾ ﺑﹺ ﹺﻴﺮ ﹶﻙ‪ ،‬ﺗﹶﺪﹾ ﹺﻭ ﹺﻳﺮ ﹶﻙ‪،‬‬ ‫ﹶﺤ ﱡﺮ ﹸﻙ ﺍﻷ ﹾﻗ ﹶﻤ ﹺ‬
‫ﻴﻠﻚ‪ ..‬ﺗ ﹶ‬ ‫ﹶﻨـﺰﻳﻠ ﹺ ﹶﻚ‪ ،‬ﹶﺗ ﹾﻔ ﹺﻀ ﹶ‬‫ﺗ ﹺ‬
‫ﹶﺗﻨ ﹺﹾﻮ ﹺﻳﺮ ﹶﻙ‪.‬‬
‫ﺮﻫﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﺃ ﹾﺑ ﹶﻬ ﹶﺮ ﹸﺳﻠ ﹶﻄﺎﻧ ﹶﹶﻚ!‬
‫ﹸﺳ ﹾﺒﺤﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﺃﻧ ﹶﹾﻮ ﹶﺭ ﹸﺑ ﹶ‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﲏ‬
‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﻻ ﹸﺃ ﹾﺣ ﹺﴢ ﹶﺛﻨﹶﺎ ﹰﺀ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻚ ﺃﻧﺖ ﻛ ﹶﹶﻤﺎ ﺃ ﹾﺛﻨﹶ ﹾﻴ ﹶﺖ ﹶﻋﲆ ﹶﻧ ﹾﻔ ﹺﺴ ﹶﻚ ﰲ ﹸﻓ ﹾﺮ ﹶﻗﺎﻧﹺ ﹶﻚ‪ .‬ﹶﻭﺃﺛﻨﹶﻰ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻚ‬
‫ﺣﺒﹺﻴﺒ ﹶﻚ ﺑﹺﺈ ﹾﺫﻧﹺ ﹶﻚ‪ .‬ﻭﺃﺛﻨ ﹾﹶﺖ ﹶﻋ ﹶﻠﻴ ﹶﻚ ﺟ ﹺﻤﻴﻊ ﻣﺼﻨﹸﻮ ﹶﻋﺎﺗﹺ ﹶﻚ ﺑﺈ ﹾﻧ ﹶﻄ ﹺ‬
‫ﺎﻗ ﹶﻚ‪.‬‬ ‫ﹾ ﹶ ﹸ ﹶ ﹾ‬ ‫ﹶ‬ ‫ﹶ ﹸ‬
‫ﹶﻮﺻﻴ ﹶﻔ ﹺ‬
‫ﺍﺕ ﺟﻤﻴ ﹺﻊ ﻣﺼﻨﻮ ﹶﻋﺎﺗﹺ ﹶﻚ ﻭﺑﹺﺘ ﹺ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺎﺕ‬ ‫ﹶ‬ ‫ﹶ ﹸ‬ ‫ﻑ ﺑﹺ ﹸﻤ ﹾﻌ ﹺﺠ ﹶﺰ ﹶ‬ ‫ﹶﺎﻙ ﹶﺣ ﱠﻖ ﹶﻣ ﹾﻌ ﹺﺮ ﹶﻓﺘ ﹶﻚ ﻳﺎ ﹶﻣ ﹾﻌ ﹸ‬
‫ﺮﻭ ﹸ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﹶﻋ ﹶﺮ ﹾﻓﻨ ﹶ‬
‫ﻤﻴـ ﹺﻊ ﹶﻣ ﹾﻮ ﹸﺟ ﹸﻮﺩﺍﺗﹺ ﹶﻚ‪.‬‬
‫ﺎﺕ ﹶﺟ ﹺ‬ ‫ﻤﻴـ ﹺﻊ ﻣ ﹾﺨ ﹸﻠﻮ ﹶﻗﺎﺗﹺ ﹶﻚ ﻭﺑﹺ ﹶﺘﻌ ﹺﺮ ﹺﻳ ﹶﻔ ﹺ‬
‫ﹶ ﹾ‬ ‫ﹶﺟ ﹺ ﹶ‬
‫ﺄﻟﺴﻨ ﹺﹶﺔ ﹶﺟﻤﻴ ﹺﻊ ﹶﻣﺨ ﹸﻠﻮ ﹶﻗﺎﺗﹺ ﹶﻚ ﹶﻭﺑﹺﺄﻧ ﹸﻔ ﹺ‬
‫ﺲ ﹶﺟﻤﻴ ﹺﻊ‬ ‫ﹶﺎﻙ ﺣ ﱠﻖ ﹺﺫﻛ ﹺﹾﺮ ﹶﻙ ﻳﺎ ﻣ ﹾﺬﻛﹸﻮﺭ ﺑﹺ ﹺ‬
‫ﹸ‬ ‫ﹶ ﹶ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﹶﺫﻛ ﹾﹶﺮﻧ ﹶ ﹶ‬
‫ﺎﺕ ﺟﻤﻴ ﹺﻊ ﹶﺫﻭﻱ ﺍﻟﺤﻴ ﹺﺎﺓ ﹺﻣﻦ ﻣ ﹾﺨ ﹸﻠﻮﻗﺎﺗﹺ ﹶﻚ ﹶﻟﻚ ﻭﺑﹺﻤﻮ ﹸﺯﻭﻧ ﹺ‬
‫ﹶﺎﺕ ﹶﺟﻤﻴ ﹺﻊ‬ ‫ﹶﺎﺋﻨﹶﺎﺗﹺ ﹶﻚ ﻭﺑﹺﺘﹶﺤﻴ ﹺ‬
‫ﹶﺎﺏ ﻛ ﹺ‬
‫ﺎﺕ ﹺﻛﺘ ﹺ‬ ‫ﻛ ﹺﹶﻠﻤ ﹺ‬
‫ﹶ ﹶﹾ‬ ‫ﹾ ﹶ‬ ‫ﹶﹶ‬ ‫ﹶ‬ ‫ﹶ ﱠ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺬﺍﻛ ﹶﺮﺓ ﰲ ﹶﺟﻤﻴ ﹺﻊ ﹾﺃﺷ ﹶﺠ ﹺ‬
‫ﺎﺭ ﹶﻙ ﻭ ﹶﻧ ﹶﺒﺎﺗﹶﺎﺗ ﹶﻚ‪.‬‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹾﻬﺘ ﱠﹶﺰﺓ ﹼ‬ ‫ﹺ‬
‫ﺍﻷﻭﺭﺍﻕ ﹸ‬ ‫ﹶ‬
‫ﺇﺣ ﹶﺴﺎﻧﹺ ﹶﻚ ﹶﻋﲆ‬ ‫ﹺ‬
‫ﺇﺣ ﹶﺴﺎﻧﹶﺎﺗ ﹶﻚ ﹶﻋﲆ ﹾ‬
‫ﹺ ﹺ‬
‫ﹶﺎﻙ ﹶﺣ ﱠﻖ ﹸﺷﻜ ﹺﹾﺮ ﹶﻙ ﻳﺎ ﹶﻣ ﹾﺸﻜ ﹸ‬
‫ﹸﻮﺭ ﺑﹺﺄﺛﻨ ﹶﻴﺔ ﹶﺟﻤﻴ ﹺﻊ ﹾ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﹶﺷﻜ ﹾﹶﺮﻧ ﹶ‬
‫ﹶﺎﺕ ﻭﺑﹺﻤﻨﹾ ﹸﻈﻮﻣ ﹺ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﺭﺅﻭﺱ ﹾ ﹺ‬
‫ﺎﺕ ﹶﺟﻤﻴ ﹺﻊ‬ ‫ﹶ‬ ‫ﺍﻷﺷ ﹶﻬﺎﺩ ﹶﻭﺑﹺﺈ ﹾﻋﻼﻧﹶﺎﺕ ﹶﺟﻤﻴ ﹺﻊ ﻧ ﹶﻌﻤ ﹶﻚ ﹶﻋﲆ ﺇ ﹾﻧ ﹶﻌﺎﻣ ﹶﻚ ﰲ ﹸﺳﻮﻕ ﺍﻟﻜﹶﺎﺋﻨ ﹶ ﹶ‬ ‫ﹺ‬
‫ﺍﺕ ﺟﻤﻴ ﹺﻊ ﻣﻮ ﹸﺯﻭﻧ ﹺ‬ ‫ﺎﺕ ﻭﺑﹺﺘﹶﺤ ﹺﻤﻴﺪﹶ ﹺ‬ ‫ﺎﺭ ﺍﻟﻤ ﹾﺨ ﹸﻠﻮ ﹶﻗ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹺ‬
‫ﺃﺯﺍﻫﻴﺮ ﹶﻙ‬ ‫ﹶﺎﺕ‬ ‫ﹶﹾ‬ ‫ﹶ‬ ‫ﹾ‬ ‫ﹶﺛ ﹶﻤ ﹶﺮﺍﺕ ﹶﺭ ﹾﺣ ﹶﻤﺘ ﹶﻚ ﹶﻭﻧ ﹾﻌ ﹶﻤﺘ ﹶﻚ ﹶﻟﺪ￯ ﺃ ﹾﻧ ﹶﻈ ﹺ ﹶ‬
‫ﻮﻁ ﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﻨﱠﺒﺎﺗ ﹺ‬
‫ﹶﺎﺕ‪.‬‬ ‫ﹶﺎﻗﻴﺪ ﹶﻙ ﺍﻟﻤﻨﹶ ﱠﻈﻤ ﹺﺔ ﰲ ﹸﺧﻴ ﹺ‬ ‫ﻭ ﹶﻋﻨ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹸ‬ ‫ﹸ ﹶ‬ ‫ﹶ‬
‫ﺃﻋﻈﻢ ﹶﺷﺄﻧﹶ ﹶﻚ ﹶﻭ ﹶﻣﺎ ﺃﺯ ﹶﻳ ﹶﻦ ﹸﺑ ﹾﺮ ﹶﻫﺎﻧ ﹶﹶﻚ ﹶﻭ ﹶﻣﺎ ﺃ ﹾﻇ ﹶﻬ ﹶﺮ ﹸﻩ ﹶﻭ ﹶﻣﺎ ﺃ ﹾﺑ ﹶﻬﺮ ﹸﻩ!‬
‫ﹶ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﹶﻣﺎ‬
‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﹶﻋ ﹶﺒﺪﹾ ﻧ ﹶ‬
‫ﻭﺟﻤﻴ ﹺﻊ‬ ‫ﻭﺟﻤﻴ ﹺﻊ ﹶﺫﻭﻱ ﹶ‬
‫ﺍﻟﺤ ﹶﻴﺎﺓ ﹶ‬ ‫ﺍﻟﻤﻼﺋﻜﹶﺔ ﹶ‬ ‫ﹶﺎﻙ ﹶﺣ ﱠﻖ ﻋ ﹶﺒﺎ ﹶﺩﺗ ﹶﻚ ﹶﻳﺎ ﹶﻣ ﹾﻌ ﹸﺒﻮ ﹶﺩ ﹶﺟﻤﻴ ﹺﻊ ﹶ‬
‫ﻭﺍﻻﺷﺘﹺ ﹶﻴ ﹺ‬
‫ﺎﻕ‪.‬‬ ‫ﹾ‬ ‫ﺎﻝ ﻭﺍﻻﻧﺘﹺ ﹶﻈﺎ ﹺﻡ ﻭﺍﻻ ﱢﺗ ﹶﻔ ﹺ‬
‫ﺎﻕ‬ ‫ﺎﻝ ﺍﻹ ﹶﻃﺎ ﹶﻋ ﹺﺔ ﻭﺍﻻﻣﺘﹺ ﹶﺜ ﹺ‬
‫ﹾ‬
‫ﺎﺕ‪ ،‬ﺑﹺﻜﹶﻤ ﹺ‬
‫ﹶ‬
‫ﹶﺎﴏ ﻭﺍﻟﻤ ﹾﺨ ﹸﻠﻮ ﹶﻗ ﹺ‬
‫ﹶ‬ ‫ﺍﻟ ﹶﻌﻨ ﹺ ﹺ‬
‫‪٤٢٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﹶﺎﻙ ﺣ ﱠﻖ ﺗﹶﺴﺒﹺ ﹺ‬
‫ﻴﺤ ﹶﻚ ﻳﺎ ﹶﻣ ﹾﻦ ﴿ ‪h g f e d c b‬‬ ‫ﹾ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﹶﻣﺎ ﹶﺳ ﱠﺒ ﹾﺤﻨ ﹶ ﹶ‬
‫‪) ﴾ o n m l k j‬ﺍﻹﴎﺍﺀ‪. (٤٤:‬‬

‫ﺤﺎﺕ ﹶﺟﻤﻴ ﹺﻊ ﹶﻣ ﹾﺼﻨﹸﻮ ﹶﻋﺎﺗﹺ ﹶﻚ‬

‫ﺍﻷﺭﺽ ﺑﹺﺠﻤﻴ ﹺﻊ ﺗﹶﺴ ﹺﺒﻴ ﹺ‬
‫ﹾ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﺍﻟﺴﻤﺎ ﹸﺀ ﹶﻭ‬ ‫ﹺ‬
‫ﺒﺤﺎﻧ ﹶﹶﻚ ﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤﺪ ﹶﻙ ﱠ‬ ‫ﹸﺳ ﹶ‬
‫ﺍﺕ ﹶﺟﻤﻴ ﹺﻊ ﹶﻣ ﹾﺨ ﹸﻠﻮ ﹶﻗﺎﺗﹺ ﹶﻚ ﹶﻟ ﹶﻚ‪.‬‬
‫ﻭﺑﹺﺠﻤﻴ ﹺﻊ ﺗﹶﺤ ﹺﻤﻴﺪﹶ ﹺ‬
‫ﹾ‬ ‫ﹶ ﹶ‬
‫ﺎﺕ ﹶﺟﻤﻴ ﹺﻊ ﺃﻧﹾﺒ ﹶﻴ ﹺﺎﺋ ﹶﻚ ﹶﻭﺃﻭﻟﹺ ﹶﻴ ﹺﺎﺋ ﹶﻚ‬
‫ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤﺎﺀ ﺑﹺﺠﻤﻴ ﹺﻊ ﺗﹶﺴﺒﹺﻴﺤ ﹺ‬
‫ﹾ ﹶ‬ ‫ﹸ ﹶ ﱠ ﹶ ﹸ ﹶ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤ ﹺﺪ ﹶﻙ‬
‫ﻴﻤﺎﺗ ﹶ‬
‫ﹸﻚ‪.‬‬ ‫ﹺ‬
‫ﹸﻚ ﹶﻭﺗ ﹾﹶﺴﻠ ﹶ‬ ‫ﻼﺋﻜﹶﺘﹺ ﹶﻚ ﹶﻋ ﹺﻠﻴ ﹺﻬ ﹾﻢ ﹶﺻ ﹶﻠ ﹶﻮﺍﺗ ﹶ‬
‫ﻭﻣ ﹺ‬
‫ﹶ ﹶ‬
‫ﺎﺕ ﹶﺣﺒﻴﺒﹺ ﹶﻚ ﺍﻷﻛﺮﻡ ﷺ‪ .‬ﹶﻭﺑﹺ ﹶﺠﻤﻴ ﹺﻊ‬ ‫ﹶﺎﺕ ﺑﹺﺠﻤﻴ ﹺﻊ ﺗﹶﺴﺒﹺﻴﺤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹾ ﹶ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤﺪ ﹶﻙ ﺍﻟﻜﹶﺎﺋﻨ ﹸ ﹶ‬
‫ﻠﻴﻤﺎﺗﹺ ﹶﻚ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﺤﻤﻴﺪﹶ ﺍﺕ ﹶﺭ ﹸﺳﻮﻟ ﹶﻚ ﺍﻷﻋﻈﻢ ﹶﻟ ﹶﻚ‪ ،‬ﹶﻋ ﹶﻠﻴﻪ ﹶﻭ ﹶﻋﲆ ﺁﻟﻪ ﺃ ﹾﻓ ﹶﻀ ﹸﻞ ﹶﺻ ﹶﻠ ﹶﻮﺍﺗ ﹶﻚ ﹶﻭﺃﺗﹶ ﱡﻢ ﺗ ﹾﹶﺴ ﹶ‬
‫ﺗ ﹺ ﹺ‬
‫ﹾ‬
‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﻨﺎﺕ ﺑﹺ ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺼﻼ ﹸﺓ‬ ‫ﺒﻴﺤﺎﺕ ﹸﻣ ﹶﺤ ﱠﻤﺪ ﹶﻋ ﹶﻠﻴﻪ ﱠ‬ ‫ﺄﺻﺪ ﹶﻳﺔ ﺗ ﹾﹶﺴ ﹶ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﻳﺎ ﹶﻣ ﹾﻦ ﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤﺪ ﹶﻙ ﻫﺬﻩ ﺍﻟﻜﹶﺎﺋ ﹸ ﹾ‬
‫ﺍﻷﺟ ﹶﻴ ﹺ‬
‫ﺎﻝ‪.‬‬ ‫ﺍﺝ ﹾ‬ ‫ﺍﺝ ﺍﻷ ﹾﻋ ﹶﺼ ﹺ‬
‫ﺎﺭ ﻭﺃ ﹾﻓ ﹶﻮ ﹺ‬ ‫ﺒﻴﺤﺎﺗﹺ ﹺﻪ ﹶﻟ ﹶﻚ ﹶﻋﲆ ﺃ ﹾﻣ ﹶﻮ ﹺ‬ ‫ﻭﺍﻟﺴﻼﻡ ﹶﻟ ﹶﻚ؛ ﺇﺫ ﻫﻮ ﺍ ﱠﻟ ﹺﺬﻱ ﺗﺘﹶﻤﻮﺝ ﹺ‬
‫ﺃﺻﺪ ﹶﻳ ﹸﺔ ﺗ ﹾﹶﺴ ﹶ‬ ‫ﹶﱠ ﹸ ﹾ‬ ‫ﹸ ﹶ‬ ‫ﱠ ﹸ‬
‫ﺃﺻ ﹺﺪ ﹶﻳ ﹶﺔ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻷﻭ ﹶﻗﺎﺕ ﺇﱃ ﻗ ﹶﻴﺎ ﹺﻡ ﺍﻟ ﹶﻌ ﹶﺮ ﹶﺻﺎﺕ ﹾ‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻠﻬﻢ ﹶﻓﺄﺑﱢﺪﹾ ﹶﻋﲆ ﹶﺻ ﹶﻔ ﹶﺤﺎﺕ ﺍﻟﻜﹶﺎﺋﻨﹶﺎﺕ ﹶﻭ ﹾﺃﻭ ﹶﺭﺍﻕ ﹾ‬
‫ﱠ‬
‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﻠﻴﻤﺎﺕ‪.‬‬
‫ﹸ‬ ‫ﺒﻴﺤﺎﺕ ﹸﻣ ﹶﺤ ﱠﻤﺪ ﹶﻋ ﹶﻠﻴﻪ ﹶ‬
‫ﺍﻟﺼﻼ ﹸﺓ ﻭﺍﻟﺘ ﹾﱠﺴ‬ ‫ﺗ ﹾﹶﺴ ﹶ‬
‫ﹺ‬ ‫ﹴ‬ ‫ﺎﺭ ﹶﺷ ﹺ ﹺ‬
‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﻳﺎ ﹶﻣ ﹾﻦ ﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤ ﹺﺪ ﹶﻙ ﺍﻟﺪﹸ ﹾﻧ ﹶﻴﺎ ﺑﹺﺂ ﹶﺛ ﹺ‬
‫ﺍﻟﺴﻼ ﹸﻡ‪ .‬ﺍﻟ ﹼﻠ ﱠ‬
‫ﻬﻢ‬ ‫ﺮﻳ ﹶﻌﺔ ﹸﻣ ﹶﺤ ﱠﻤﺪ ﹶﻋ ﹶﻠﻴﻪ ﱠ‬
‫ﺍﻟﺼﻼ ﹸﺓ ﹶﻭ ﱠ‬
‫ﺂﺛﺎﺭ ﹺﺩﻳﺎﻧ ﹺﹶﺔ ﻣﺤﻤ ﹴﺪ ﹶﻋ ﹶﻠ ﹺﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﱃ ﻳﻮ ﹺﻡ ﹺ‬
‫ﺍﻟﻘ ﹶﻴﺎ ﹺﻡ‪.‬‬ ‫ﱠ ﹸ ﹶ ﹼ ﹸ ﹶﹾ‬ ‫ﹶﻓ ﹶﺰ ﱢﻳ ﹺﻦ ﺍﻟﺪﱡ ﻧ ﹶﻴﺎ ﺑﹺ ﹺ ﹶ ﹸ ﹶ ﱠ‬
‫ﺵ ﹶﻋ ﹶﻈﻤ ﹺﺔ ﹸﻗﺪﹾ ﺭﺗﹺ ﹶﻚ ﺑﹺ ﹺﻠﺴ ﹺ‬
‫ﺎﻥ‬ ‫ﻋﺮ ﹺ‬ ‫ﺍﻷﺭﺽ ﺳ ﹺ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﻳﺎ ﹶﻣ ﹾﻦ ﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤ ﹺﺪ ﹶﻙ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶﺤﺖ ﹾ‬
‫ﺎﺟﺪﹶ ﹰﺓ ﺗ ﹶ‬ ‫ﹸ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴﻼ ﹸﻡ‪.‬‬ ‫ﺍﻟﺼﻼ ﹸﺓ ﹶﻭ ﱠ‬ ‫ﹸﻣ ﹶﺤ ﱠﻤﺪ ﹶﻫﺎ ﹶﻋ ﹶﻠﻴﻪ ﱠ‬
‫ﺎﻥ ﻣﺤﻤ ﹴﺪ ﹶﻋ ﹶﻠ ﹺﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺇﱃ ﻳﻮﻡ ﺍﻟﺒﻌ ﹺ‬‫ﹺ ﹺ‬ ‫ﻬﻢ ﹶﻓﺄﻧﹾﻄﹺ ﹺﻖ ﺍﻷﺭﺽ ﺑﹺﺄ ﹾﻗ ﹶﻄ ﹺ‬
‫ﺚ‬ ‫ﹶﹾ ﹶﹾ‬ ‫ﱠ ﹸ ﱠ ﹸ‬ ‫ﺎﺭ ﹶﻫﺎ ﺑﹺﻠ ﹶﺴ ﹸ ﹶ ﱠ‬ ‫ﺍﻟ ﹼﻠ ﱠ‬
‫ﻭﺍﻟﻘ ﹶﻴﺎ ﹺﻡ‪.‬‬
‫ﹶﺎﺕ ﰲ ﺟﻤﻴ ﹺﻊ ﺍﻷﻣ ﹺﻜﻨ ﹺﹶﺔ ﻭﺍﻷﻭ ﹶﻗ ﹺ‬
‫ﺎﺕ‬ ‫ﺆﻣﻨﻴﻦ ﻭﺍﻟﻤ ﹾﺆ ﹺﻣﻨ ﹺ‬
‫ﺳﺒﺤﺎﻧ ﹶﹶﻚ ﻳﺎ ﻣﻦ ﻳﺴﺒﺢ ﺑﹺﺤﻤ ﹺﺪ ﹶﻙ ﺟﻤﻴﻊ ﺍﻟﻤ ﹺ‬
‫ﹶ ﹾ‬ ‫ﹾ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹸ‬ ‫ﹶ ﹸ ﹸ‬ ‫ﹶ ﹶ ﹾﹸﹶ ﱢﹸ ﹶ ﹾ‬ ‫ﹸ ﹾ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟﺴﻼ ﹸﻡ‪.‬‬ ‫ﺑﹺﻠﺴﺎﻥ ﹸﻣ ﹶﺤ ﱠﻤﺪﻫ ﹾﻢ ﹶﻋ ﹶﻠﻴﻪ ﱠ‬
‫ﺍﻟﺼﻼ ﹸﺓ ﹶﻭ ﱠ‬
‫ﺎﺕ ﹸﻣ ﹶﺤ ﱠﻤ ﹴﺪ ﻟﻚ ﹶﻋ ﹶﻠﻴﻪ‬
‫ﺍﻟﻘﻴﺎ ﹺﻡ ﺑﹺﺄﺻ ﹺﺪﻳ ﹺﺔ ﺗﹶﺴﺒﻴﺤ ﹺ‬
‫ﹾ ﹶ ﹾ ﹶ‬
‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟﻤﺆﻣﻨﹶﺎﺕ ﺇﱃ ﹶﻳﻮ ﹺﻡ ﹶ‬
‫ﹺﹺ‬
‫ﺍﻟﻤ ﹾﺆﻣﻨﻴ ﹶﻦ ﹶﻭ ﹸ‬
‫ﹺ‬
‫ﺍﻟﻠﻬﻢ ﹶﻓﺄﻧﹾﻄ ﹺﻖ ﹸ‬
‫ﱠ‬
‫ﺍﻟﺴﻼ ﹸﻡ‪.‬‬
‫ﺍﻟﺼﻼ ﹸﺓ ﹶﻭ ﱠ‬
‫ﱠ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٢٦‬‬
‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﻟﺚ‬
‫ﺍﺩ ﻭﺍﻷﻧﹾﺪﹶ ﹺ‬
‫ﹾ ﹺ‬ ‫ﹶﻨـﺰ ﹺﻩ ﹶﻋ ﹺﻦ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺ‬ ‫ﹺ‬ ‫ﺍﺣ ﹺﺪ‬
‫ﺎﻥ ﺍﷲ ﺍﻟﻮ ﹺ‬
‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬
‫ﺍﺩ‬ ‫ﺍﻷﺿﺪﹶ ﹶ‬ ‫ﺍﻟﻤﺘ ﱢ‬
‫ﺱ ﹸ‬ ‫ﺍﻷﺣﺪ ﹸ‬‫ﹶ‬ ‫ﹶ‬ ‫ﹸﺫﻭ ﹶ‬
‫ﺍﻟﺸﺮﻛ ﹺ‬
‫ﹶﺎﺀ‪.‬‬ ‫ﹶﻭ ﹸ ﹶ‬
‫ﺍﻟﻮ ﹶﺯ ﹶﺭ ﹺﺍﺀ‪.‬‬ ‫ﺍﻟﻤ ﹺ‬
‫ﻌﲔ ﹶﻭ ﹸ‬
‫ﺱ ﺍﻟﻤﺘ ﱢ ﹺ‬
‫ﹶﻨـﺰﻩ ﹶﻋ ﹺﻦ ﹸ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺ ﹸ‬
‫ﻟﻲ ﹸ‬ ‫ﺎﻥ ﺍﷲ ﺍﻟ ﹶﻘ ﹺﺪ ﹺﻳﺮ ﹶ‬
‫ﺍﻷﺯ ﹼ‬ ‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬
‫ﹸﺫﻭ ﹶ‬
‫ﹶﻨـﺰ ﹺﻩ ﹶﻋﻦ ﻣ ﹶﺸﺎﺑﻬ ﹺﺔ ﺍﻟﻤﺤﺪ ﹶﺛ ﹺ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺ‬ ‫ﺎﻥ ﺍﷲ ﺍﻟ ﹶﻘ ﹺﺪﻳ ﹺﻢ ﹶ‬
‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬
‫ﺎﺕ‬ ‫ﹸ ﹾ‬ ‫ﹾ ﹸ ﹶﹶ‬ ‫ﺍﻟﻤﺘ ﱢ‬
‫ﺱ ﹸ‬ ‫ﻟﻲ ﹸ‬‫ﺍﻷﺯ ﱢ‬ ‫ﹸﺫﻭ ﹶ‬
‫ﺍﻟﺰ ﹺﺍﺋ ﹺ‬
‫ﻼﺕ‪.‬‬ ‫ﱠ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻮ ﹺ‬
‫ﺱ‬ ‫ﺍﻟﻤﻤﻜ ﹺﻦ ﻛ ﱡﹸﻞ ﹶﻣﺎ ﺳ ﹶﻮﺍ ﹸﻩ ﹸ‬
‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺ‬ ‫ﺍﻟﻤ ﹾﻤﺘﹶﻨ ﹺﻊ ﻧ ﹸ‬
‫ﹶﻈﻴﺮ ﹸﻩ ﹸ‬ ‫ﺐ ﹸﻭ ﹸﺟ ﹸﻮ ﹸﺩ ﹸﻩ ﹸ‬‫ﺍﺟ ﹺ‬ ‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬
‫ﺎﻥ ﺍﷲ ﹶ‬ ‫ﹸﺫﻭ ﹶ‬
‫ﺎﺕ ﺍﻟﻤﻤ ﹺﻜﻨ ﹺ‬
‫ﹶﺎﺕ‪.‬‬ ‫ﹶﻨـﺰ ﹺﻩ ﹶﻋﻦ ﹶﻟﻮ ﹺﺍﺯ ﹺﻡ ﻣﺎﻫﻴ ﹺ‬
‫ﺍﻟﻤﺘ ﱢ‬
‫ﹸ ﹾ‬ ‫ﱠ‬ ‫ﹾ ﹶ‬ ‫ﹸ‬
‫ﺎﻥ ﺍﷲ ﺍ ﱠﻟﺬﻱ ﴿ ‪﴾7 6 5 4 3 2 1‬‬ ‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬ ‫ﹸﺫﻭ ﹶ‬
‫ﹺ‬
‫ﺍﻟﺨﺎﻃ ﹶﺌ ﹸﺔ‪.‬‬ ‫ﹶﻨـﺰﻩ ﹶﻋﻤﺎ ﹶﺗﺘﹶﺼﻮﺭﻩ ﺍﻷﻭ ﹶﻫﺎﻡ ﺍﻟ ﹶﻘ ﹺ‬
‫ﺎﺻ ﹶﺮ ﹸﺓ ﹶ‬ ‫ﱠﹸﹸ ﹾ ﹸ‬ ‫ﺍﻟﻤﺘ ﱢ ﹸ ﱠ‬‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹸﺱ ﹸ‬
‫)ﺍﻟﺸﻮﺭ￯‪ (١١:‬ﹸ‬
‫ﺎﻥ ﺍﷲ ﺍ ﱠﻟﺬﻱ ﴿ ‪O N M L K J I H G‬‬ ‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬
‫ﹸﺫﻭ ﹶ‬
‫ﹶﺎﻗ ﹶﺼ ﹸﺔ ﺍﻟ ﹶﺒﺎﻃﹺ ﹶﻠ ﹸﺔ‪.‬‬
‫ﹶﻨـﺰﻩ ﹶﻋﻤﺎ ﺗ ﹺﹶﺼ ﹸﻔﻪ ﺍﻟﻌ ﹶﻘ ﹺﺎﺋﺪﹸ ﺍﻟﻨ ﹺ‬
‫ﹸ ﹶ‬ ‫ﺍﻟﻤﺘ ﱢ ﹸ ﱠ‬ ‫‪) ﴾P‬ﺍﻟﺮﻭﻡ‪ (٢٧:‬ﹸ‬
‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹸﺱ ﹸ‬
‫ﻭﺍﻻﺣﺘﹺ ﹺ‬
‫ﻴﺎﺝ‪.‬‬ ‫ﹾ‬ ‫ﹶﻨـﺰ ﹺﻩ ﹶﻋ ﹺﻦ ﺍﻟ ﹶﻌ ﹾﺠ ﹺﺰ‬
‫ﺍﻟﻤﺘ ﱢ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺ‬
‫ﺱ ﹸ‬ ‫ﻨﻲ ﹸ‬‫ﺍﻟﻤ ﹾﻄ ﹶﻠ ﹺﻖ ﺍﻟ ﹶﻐ ﱢ‬ ‫ﺎﻥ ﺍﷲ ﺍﻟ ﹶﻘ ﹺ‬
‫ﺪﻳﺮ ﹸ‬ ‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬
‫ﹸﺫﻭ ﹶ‬
‫ﹶﻨـﺰ ﹺﻩ‬
‫ﺍﻟﻤﺘ ﱢ‬ ‫ﺱ ﹸ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺ‬ ‫ﹺﹺ‬ ‫ﹺﹺ ﹺ ﹺﹺ‬
‫ﺍﻟﻤ ﹾﻄ ﹶﻠ ﹺﻖ ﰲ ﺫﺍﺗﻪ ﹶﻭﺻ ﹶﻔﺎﺗﻪ ﹶﻭﺃ ﹾﻓﻌﺎﻟﻪ ﹸ‬ ‫ﺍﻟﻜﺎﻣﻞ ﹸ‬‫ﹺ‬ ‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬
‫ﺎﻥ ﺍﷲ‬ ‫ﹸﺫﻭ ﹶ‬
‫ﹶﺎﺕ ﹺﻣﻦ‬ ‫ﺍﻟﻜﺎﺋﻨ ﹺ‬
‫ﹺ‬ ‫ﻮﻉ ﹶﻣﺎ ﰲ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﺭ ﻭﺍﻟﻨﱡ ﹾﻘ ﹶﺼﺎﻥ‪ ،‬ﺑﹺ ﹶﺸ ﹶﻬﺎ ﹶﺩﺍﺕ ﻛ ﹶﹶﻤﺎﻻﺕ ﺍﻟﻜﺎﺋﻨﹶﺎﺕ؛ ﺇﺫ ﹶﻣ ﹾﺠ ﹸﻤ ﹸ‬
‫ﹺ‬ ‫ﹶﻋ ﹺﻦ ﺍﻟ ﹸﻘ ﹸﺼ ﹺ‬
‫ﺎﺩ ﹺﻕ ﻭﺑﹺﺎﻟﺒﺮ ﹶﻫ ﹺ‬ ‫ﺱ ﺍﻟﺼ ﹺ‬ ‫ﻌﻴﻒ ﺑﹺﺎﻟﻨﹼﺴﺒ ﹺﺔ ﺇﱃ ﻛﹶﻤ ﹺ‬ ‫ﺎﻝ ﻇﹺ ﱞﻞ ﹶﺿ ﹲ‬ ‫ﺍﻟﺠﻤ ﹺ‬ ‫ﹺ‬
‫ﺎﻥ‬ ‫ﹶ ﹸﹾ‬ ‫ﺑﺎﻟﺤﺪﹾ ﹺ ﱠ‬ ‫ﹶ‬ ‫ﺎﻟﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‪،‬‬ ‫ﹶ‬ ‫ﹾ ﹶ‬ ‫ﺍﻟﻜﹶﲈﻝ ﹶﻭ ﹶ ﹶ‬
‫ﺍﻟﺠﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﻝ‬ ‫ﹶﺠ ﹼﻠﻲ ﹶ ﹶ‬ ‫ﹸﻮﻥ ﹼﺇﻻ ﻣ ﹶﻦ ﺍﻟﻨﱡﻮﺭﺍﻧ ﱢﻲ ﻭﺑﹺﺪﹶ ﹶﻭﺍ ﹺﻡ ﺗ ﹶ‬ ‫ﹾﻮﻳﺮ ﻻ ﹶﻳﻜ ﹸ‬ ‫ﺍﻟﻮﺍﺿ ﹺﺢ‪ .‬ﺇﺫ ﺍﻟ ﱠﺘﻨ ﹸ‬ ‫ﺍﻟ ﹶﻘﺎﻃ ﹺﻊ ﻭﺑﺎﻟﺪﱠ ﻟﻴﻞ ﹶ‬
‫ﹶﺜﻴﺮ ﹴﺓ ﹺﻣ ﹶﻦ ﺍﻷ ﹶﻋﺎﻇﹺ ﹺﻢ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﺈﺟ ﹶﻤﺎﻉ ﹶﻭﺍ ﱢﺗ ﹶﻔﺎﻕ ﹶﺟ ﹶﻤﺎ ﹶﻋﺔ ﻛ ﹶ‬
‫ﹺ‬
‫ﺍﻟﻤ ﹶﻈﺎﻫ ﹺﺮ ‪ ،‬ﻭﺑﹺ ﹾ‬
‫ﹺ‬
‫ﻭﺳ ﱠﻴﺎﻟ ﱠﻴﺔ ﹶ‬ ‫ﺍﻟﻤ ﹶﺮﺍﻳﺎ ﹶ‬ ‫ﺎﲏ ﹶ‬
‫ﹶﻭﺍﻟﻜﹶﻤ ﹺ‬
‫ﺎﻝ ﹶﻣ ﹶﻊ ﹶﺗ ﹶﻔ ﹺ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺏ ﻭﺍﻟﻜ ﹾﹶﺸﻔ ﱠﻴﺎﺕ ﺍﻟﻤﺘﱠﻔﻘﻴ ﹶﻦ ﹶﻋﲆ ﻇ ﱢﻠ ﱠﻴﺔ ﻛﹶﻤﺎﻻﺕ ﺍﻟﻜﹶﺎﺋﻨﹶﺎﺕ ﻷﻧ ﹶﹾﻮ ﹺﺍﺭ ﻛ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺎﺭ ﹺ‬ ‫ﺍﻟﻤ ﹶﺸ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﲈﻝ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﺍﻟﻤ ﹾﺨﺘﹶﻠﻔﻴ ﹶﻦ ﰲ ﹶ‬ ‫ﹸ‬
‫ﺐ ﺍﻟﻮﺟﻮﺩ‪.‬ﹺ‬ ‫ﺍﻟﻮ ﹺ‬ ‫ﹺ‬
‫ﺍﺟ ﹺ ﹸ ﹸ‬ ‫ﺍﻟﺬﺍﺕ ﹶ‬ ‫ﱠ‬

‫ﹶﻨـﺰ ﹺﻩ ﹶﻋ ﹺﻦ ﺍﻟ ﱠﺘ ﹶﻐ ﱡﻴ ﹺﺮ ﻭﺍﻟﺘﱠﺒﹶﺪﱡ ﹺﻝ‬

‫ﺍﻟﻤﺘ ﱢ‬
‫ﺱ ﹸ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺ‬
‫ﺪﻱ ﹸ‬ ‫ﺍﻟﺴ ﹾﺮ ﹶﻣ ﱢ‬
‫ﻟﻲ ﺍﻷﺑﺪﻱ ﱠ‬ ‫ﺍﻷﺯ ﱢ‬ ‫ﺎﻥ ﺍﷲ ﹶ‬ ‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬ ‫ﹸﺫﻭ ﹶ‬
‫ﺘﻜﺎﻣ ﹺ‬ ‫ﺎﺕ ﺍﻟﻤﺘﹶﺠﺪﹼ ﺩﺍﺕ ﺍﻟﻤ ﹺ‬ ‫ﺍﻟﻼ ﹺﺯﻣﻴ ﹺﻦ ﻟﻠﻤﺤﺪﹶ ﹶﺛ ﹺ‬
‫ﻼﺕ‪.‬‬ ‫ﹸ‬ ‫ﹸ ﹶ‬ ‫ﹸ ﹾ‬ ‫ﹼ ﹶﹾ‬
‫‪٤٢٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﹶﻨـﺰ ﹺﻩ ﹶﻋ ﹺﻦ ﺍﻟﺘ ﹶﱠﺤ ﱡﻴﺰ ﹶﻭﺍﻟﺘ ﹶﱠﺠ ﱡﺰ ﹺﺀ‬

‫ﺍﻟﻤﺘ ﱢ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺ‬
‫ﺱ ﹸ‬
‫ﹺ‬
‫ﺍﻟﻤﻜﹶﺎﻥ ﹸ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺎﻥ ﺍﷲ ﹶﺧﺎﻟ ﹺﻖ ﺍﻟﻜ ﹾﹶﻮﻥ ﹶﻭ ﹶ‬ ‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬
‫ﹸﺫﻭ ﹶ‬
‫ﺍﺕ ﺍﻟﻤﺤﺪﹸ ﻭﺩ ﹺ‬ ‫ﲑﺍﺕ ﺍﻟﻤ ﹶﻘﻴﺪﹶ ﹺ‬‫ﺎﺕ ﺍﻟﻜ ﹺﹶﺜ ﹺ‬
‫ﹶﺎﺕ ﺍﻟﻜ ﹺﹶﺜﻴ ﹶﻔ ﹺ‬
‫ﺎﺕ ﻭﺍﻟﻤﻤ ﹺﻜﻨ ﹺ‬ ‫ﹺ‬
‫ﺍﺕ‪.‬‬ ‫ﹶ ﹾ ﹶ‬ ‫ﹸ ﱠ‬ ‫ﺍﻟﻼ ﹺﺯ ﹶﻣ ﹾﻴ ﹺﻦ ﹶ‬
‫ﻟﻠﻤﺎ ﱢﺩﻳﱠ ﹶ ﹸ ﹾ‬ ‫ﱠ‬
‫ﺍﻟﺰ ﹶﻭ ﹺ‬ ‫ﹶﻨـﺰ ﹺﻩ ﹶﻋ ﹺﻦ ﺍﻟﺤﺪﹸ ﹺ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺ‬ ‫ﹺ‬ ‫ﺎﻥ ﺍﷲ ﺍﻟ ﹶﻘ ﹺ‬
‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬
‫ﺍﻝ‪.‬‬ ‫ﻭﺙ ﹶﻭ ﱠ‬ ‫ﹸ‬ ‫ﺍﻟﻤﺘ ﱢ‬
‫ﺱ ﹸ‬ ‫ﺪﻳ ﹺﻢ ﺍﻟﺒﺎﻗﻲ ﹸ‬ ‫ﹸﺫﻭ ﹶ‬
‫ﺍﻟﻮﺍﻟﹺ ﹺﺪ ﹶﻭ ﹶﻋ ﹺﻦ‬ ‫ﹺ‬
‫ﺍﻟﻮ ﹶﻟﺪ ﹶﻭ ﹶ‬
‫ﺱ ﺍﻟﻤﺘ ﱢ ﹺ‬
‫ﹶﻨـﺰﻩ ﹶﻋ ﹺﻦ ﹶ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹺ ﹸ‬
‫ﹺ‬
‫ﺍﻟﻮ ﹸﺟﻮﺩ ﹸ‬ ‫ﺐ ﹸ‬ ‫ﺍﻟﻮ ﹺ‬
‫ﺍﺟ ﹺ‬ ‫ﺎﻥ ﺍﷲ ﹶ‬ ‫ﺍﻟﺠﻼﻝ ﹸﺳ ﹾﺒ ﹶﺤ ﹶ‬ ‫ﹸﺫﻭ ﹶ‬
‫ﻮﺩ ﹺﻩ‬
‫ﹶﺎﺳﺐ ﻭﺟﻮﺏ ﻭﺟ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟﺤ ﹾﺼ ﹺﺮ ﹶﻭﺍﻟﺘ ﹾﱠﺤﺪﻳﺪ ﹶﻭ ﹶﻋ ﱠﻤﺎ ﻻ ﹶﻳ ﹺﻠ ﹸﻴﻖ ﺑﹺ ﹶﺠﻨﹶﺎﺑﹺﻪ ﹶﻭ ﹶﻣﺎ ﻻ ﹸﻳﻨ ﹸ ﹸ ﹸ ﹶ ﹸ ﹸ‬ ‫ﹼﺤﺎﺩ ﹶﻭ ﹶﻋ ﹺﻦ ﹶ‬
‫ﺍﻟﺤ ﹸﻠﻮﻝ ﻭﺍﻻﺗ ﹺ‬
‫ﹶ‬ ‫ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻭ ﹶﻋ ﱠﻤﺎ ﻻ ﹸﻳ ﹶﻮﺍﻓ ﹸﻖ ﹶﺃﺯﻟ ﱠﻴ ﹶﺘ ﹸﻪ ﹶﻭﺃﺑﹶﺪ ﱠﻳ ﹶﺘ ﹸﻪ‪.‬‬
‫ﹶﺟ ﱠﻞ ﹶﺟﻼ ﹸﻟ ﹸﻪ‪ .‬ﹶﻭﻻ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﹸﻫ ﹶﻮ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٢٨‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﲏ‬
‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ‪ (١)« ..‬ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﺗﺴﻊ ﻧﻘﺎﻁ‪..‬‬
‫ﰲ» ﹶ‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﹺ ﹺ ﹺ‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺰﻳﻞ ﹶﻋﻨﱠﺎ ﹸﻇ ﹸﻠ ﹶﻤﺎﺕ ﺍﻟﺠ ﹶﻬﺎﺕ ﱢ‬
‫ﺍﻟﺴ ﹼﺖ‪.‬‬ ‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﻧ ﹶﻌ ﹶﻤﺔ ﺍﻹﻳﲈﻥ ﹸ‬
‫ﹶ‬
‫ﻮﺣ ﹶﺸ ﹲﺔ ﺑﹺﻜﹶﻮﻧﹺ ﹶﻬﺎ ﹶﻣ ﹶﺰﺍﺭ ﹰﺍ ﺃﻛ ﹶﺒ ﹶﺮ‪ .‬ﻭﺑﹺﻨﹺ ﹾﻌ ﹶﻤ ﹺﺔ ﺍﻹﻳﲈﻥ‬‫ﺎﴈ ﰲ ﺣ ﹾﻜ ﹺﻢ ﻳﻤﻴﻨﻨﺎ ﻣ ﹾﻈ ﹺﻠﻤ ﹲﺔ ﻭﻣ ﹺ‬
‫ﹸ ﹶ ﹶ ﹸ‬ ‫ﹶ‬ ‫ﹸ‬
‫ﺇ ﹾﺫ ﹺﺟﻬ ﹸﺔ ﺍﻟﻤ ﹺ‬
‫ﹶ‬
‫ﺲ ﹸﻣﻨ ﱠﹶﻮ ﹴﺭ‪.‬‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹶﺰ ﹸﺍﺭ ﺍﻷ ﹾﻛ ﹶﺒ ﹸﺮ ﹶﻋ ﹾﻦ ﹶﻣ ﹾﺠﻠ ﹴ‬ ‫ﹺ‬ ‫ﻭﻝ ﺗﹺ ﹶ‬
‫ﻠﻚ ﺍﻟ ﱡﻈ ﹾﻠ ﹶﻤ ﹸﺔ ﹶﻭ ﹶﻳﻨﹾﻜﹶﺸ ﹸ‬ ‫ﺗ ﹸﹶﺰ ﹸ‬
‫ﻒ ﹶ‬
‫ﻈﻴﻤ ﹰﺎ ﹶﻟﻨﹶﺎ‪ .‬ﻭﺑﹺﻨﹺ ﹾﻌ ﹶﻤ ﹺﺔ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹾﺴ ﹶﺘ ﹾﻘ ﹶﺒ ﹶﻠ ﹸﺔ‪ ،‬ﹸﻣ ﹾﻈﻠ ﹶﻤ ﹲﺔ ﹶﻭ ﹸﻣﻮﺣ ﹶﺸ ﹲﺔ ﺑﹺﻜ ﹾﹶﻮﻧ ﹶﻬﺎ ﹶﻗﺒﺮ ﹰﺍ ﹶﻋ ﹶ‬
‫ﹺ‬
‫ﹶﻭ ﹶﻳ ﹶﺴ ﹸﺎﺭﻧﹶﺎ ﺍ ﱠﻟﺬﻱ ﹸﻫ ﹶﻮ ﺍﻟﺠ ﹶﻬ ﹸﺔ ﹸ‬
‫ﻓﻴﻬﺎ ﹺﺿﻴﺎ ﹶﻓ ﹲ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﺍﻹﻳﲈﻥ ﹶﺗﻨﹾﻜ ﹺﹶﺸ ﹸ‬
‫ﺎﺕ ﹶﺭ ﹾﺣ ﹶﻤﺎﻧ ﱠﻴ ﹲﺔ‪.‬‬ ‫ﻒ ﹶﻋ ﹾﻦ ﹺﺟﻨﹶﺎﻥ ﹸﻣ ﹶﺰ ﱠﻳﻨﹶﺔ ﹶ‬
‫ﻠﺴ ﹶﻔ ﹺﺔ‪ .‬ﹶﻓﺒﹺﻨﹺ ﹾﻌ ﹶﻤ ﹺﺔ ﺍﻹﻳﲈﻥ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴﻤﻮﺍﺕ ﹸﻣﻮﺣ ﹶﺸ ﹲﺔ ﹸﻣﺪﹾ ﻫ ﹶﺸ ﹲﺔ ﺑﹺﻨﹶ ﹶﻈﺮ ﺍﻟ ﹶﻔ ﹶ‬
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‫ﹶﻭﺟ ﹶﻬ ﹸﺔ ﺍﻟ ﹶﻔﻮﻕ ﹶﻭ ﹸﻫ ﹶﻮ ﹶﻋﺎ ﹶﻟ ﹸﻢ ﱠ‬
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‫ﺮﺓ ﺑﹺﺄﻣ ﹺﺮ ﻣﻦ ﺯﻳﻦ ﻭﺟﻪ ﺍﻟﺴ ﹺ‬ ‫ﺼﺎﺑﻴﺢ ﻣﺘﹶﺒﺴﻤ ﹴﺔ ﻣﺴ ﱠﺨ ﹴ‬ ‫ﻒ ﺗﹺ ﹶ ﹺ‬
‫ﲈﺀ ﺑﹺ ﹶﻬﺎ ﹸﻳ ﹾﺴﺘﹶﺄﻧﹶ ﹸﺲ ﺑﹺ ﹶﻬﺎ‬ ‫ﱠ‬ ‫ﹾ ﹶ ﹾ ﹶﱠ ﹶ ﹶ‬ ‫ﻠﻚ ﺍﻟﺠ ﹶﻬ ﹸﺔ ﹶﻋ ﹾﻦ ﹶﻣ ﹺ ﹶ ﹸ ﹶ ﱢ ﹶ ﹸ ﹶ‬ ‫ﺗ ﹶﺘﻜ ﱠﹶﺸ ﹸ‬
‫ﹶﻭﻻ ﹸﻳﺘ ﹶﹶﻮ ﱠﺣ ﹸﺶ ﹺﻣﻨ ﹶﹾﻬﺎ‪.‬‬
‫ﺍﻟﻀﺎ ﱠﻟ ﹺﺔ‪.‬‬
‫ﻠﺴ ﹶﻔ ﹺﺔ ﱠ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻫﻲ ﹶﻋﺎ ﹶﻟ ﹸﻢ ﺍﻷﺭﺽ ﹸﻣﻮﺣ ﹶﺸ ﹲﺔ ﺑﹺ ﹶﻮ ﹾﺿﻌ ﱠﻴﺘ ﹶﻬﺎ ﰲ ﹶﻧ ﹾﻔﺴ ﹶﻬﺎ ﺑﹺﻨﹶ ﹶﻈ ﹺﺮ ﺍﻟ ﹶﻔ ﹶ‬
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‫ﹶﻭﺟ ﹶﻬ ﹸﺔ ﺍﻟﺘ ﹾﱠﺤﺖ ﹶﻭ ﹶ‬
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‫ﻒ ﹶﻋﻦ ﺳﻔﻴﻨ ﹴﹶﺔ ﺭﺑﺎﻧﻴ ﹴﺔ ﻣﺴ ﱠﺨﺮ ﹴﺓ ﻭﻣ ﹾﺸﺤﻮﻧ ﹴﹶﺔ ﺑﹺﺄﻧﹾﻮﺍ ﹺﻉ ﺍﻟ ﱠﻠ ﹶﺬ ﹺﺍﺋ ﹺﺬ ﻭﺍﻟﻤ ﹾﻄﻌﻮﻣ ﹺ‬ ‫ﹺ‬
‫ﺎﺕ؛ ﹶﻗﺪﹾ‬ ‫ﹶ ﹸ ﹶ‬ ‫ﹶ‬ ‫ﹶﱠ ﹶ ﹸ ﹶ ﹶ ﹶ ﹶ ﹸ‬ ‫ﹶﻓﺒﹺﻨ ﹾﻌ ﹶﻤﺔ ﺍﻹﻳﲈﻥ ﺗﹶﺘﻜ ﱠﹶﺸ ﹸ ﹾ ﹶ‬
‫ﺍﻟﺮ ﹾﺣ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻥ ﻟﻠﺴ ﹺ‬ ‫ﺃﺭ ﹶﻛﺒﻬﺎ ﺻﺎﻧﹺﻌﻬﺎ ﻧﹶﻮﻉ ﺍﻟﺒ ﹶﺸ ﹺﺮ ﻭ ﹺﺟﻨﺲ ﺍﻟﺤﻴﻮ ﹺ‬
‫ﻤﻦ‪.‬‬ ‫ﻴﺎﺣﺔ ﰲ ﺃ ﹾﻃ ﹶﺮﺍﻑ ﹶﻣﻤ ﹶﻠﻜﹶﺔ ﱠ‬ ‫ﱢ ﹶ‬ ‫ﹶﹶ ﹶ ﹸﹶ ﹶ ﹶ ﹶ ﹶ ﹶﹶﹶ‬
‫ﻠﻒ ﹶﻗﺎﻓﹺ ﹶﻠ ﹴﺔ‪،‬‬‫ﺍﻟﺤ ﹶﻴ ﹺﺎﺓ ﹸﻣ ﹾﺴ ﹺﺮ ﹶﻋ ﹰﺔ ﹶﻗﺎﻓﹺ ﹶﻠ ﹰﺔ ﹶﺧ ﹶ‬ ‫ﻠﻚ ﹺ ﹺ‬
‫ﺍﻟﺠ ﹶﻬﺔ ﻛ ﱡﹸﻞ ﹶﺫﻭﻱ ﹶ‬ ‫ﹶﻭ ﹺﺟ ﹶﻬ ﹸﺔ ﺍﻷ ﹶﻣﺎ ﹺﻡ ﺍ ﱠﻟﺬﻱ ﹶﻳﺘ ﹶﹶﻮ ﱠﺟ ﹸﻪ ﺇﱃ ﺗﹺ ﹶ‬
‫ﻴﺎﺣ ﹸﺔ ﹶﻋ ﹺﻦ‬ ‫ﻒ ﺗﹺ ﹶ ﹺ‬ ‫ﺎﺕ ﺍﻟ ﹶﻌﺪﹶ ﹺﻡ ﺑﹺﻼ ﹸﺭ ﹸﺟﻮﻉﹴ‪ .‬ﹶﻭﺑﹺﻨﹺ ﹾﻌ ﹶﻤ ﹺﺔ ﺍﻹﻳﲈﻥ ﹶﺗ ﹶﺘﻜ ﱠﹶﺸ ﹸ‬ ‫ﻠﻚ ﺍﻟ ﹶﻘﻮﺍﻓﹺ ﹸﻞ ﰲ ﹸﻇ ﹸﻠﻤ ﹺ‬ ‫ﹶﻐﻴﺐ ﺗﹺ ﹶ‬
‫ﻠﻚ ﺍﻟﺴ ﹶ‬ ‫ﹶ‬ ‫ﺗ ﹸ‬
‫ﺃﺧ ﹺﺬ ﺍﻷﹸﺟﺮﺓ‪،‬ﹺ‬ ‫ﻮﺿ ﹺﻊ ﹾ‬ ‫ﹺ‬
‫ﹶﺎﻥ ﺍﻟﺨﺪﹾ ﻣﺔ ﺇﱃ ﻣ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﻝ ﹶﺫﻭﻱ ﺍﻟﺤﻴﺎﺓ ﻣﻦ ﺩ ﹺﺍﺭ ﺍﻟ ﹶﻔﻨﹶﺎﺀ ﺇﱃ ﺩ ﹺﺍﺭ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﻣﻦ ﻣﻜ ﹺ‬‫ﹺ‬ ‫ﺍﻧﺘﹺ ﹶﻘ ﹺ‬
‫ﹾﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹾ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬
‫ﺍﺝ ﺍﻟﻤ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺰﺣﻤ ﹺﺔ ﺇﱃ ﻣﻘﺎ ﹺﻡ ﺍﻟﺮﺣﻤ ﹺﺔ ﻭﺍﻻﺳﺘﹺﺮ ﹺ‬ ‫ﹺ‬
‫ﻮﺕ‪،‬‬ ‫ﺍﻟﺤ ﹶﻴﺎﺓ ﰲ ﺃ ﹾﻣ ﹶﻮ ﹺ ﹶ‬ ‫ﺍﺣﺔ‪ .‬ﹶﻭﺃ ﱠﻣﺎ ﹸﺳﺮ ﹶﻋ ﹸﺔ ﹶﺫﻭﻱ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﱠ ﹾ ﹶ‬ ‫ﹶ‬ ‫ﹶﻭﻣ ﹾﻦ ﹶﻣ ﹶﺤ ﱢﻞ ﱠ ﹾ ﹶ‬
‫ﺎﻕ ﹶﻭﺗ ﹶﹶﺴ ﹸﺎﺭ ﹲﻉ ﺇﱃ ﹶﺳﻌﺎ ﹶﺩﺍﺗﹺ ﹺﻬ ﹾﻢ‪.‬‬‫ﻘﻮﻃ ﹰﺎ ﹶﻭﻣﺼﻴ ﹶﺒ ﹰﺔ‪ ،‬ﺑﻞ ﹺﻫﻲ ﹸﺻ ﹸﻌﻮ ﹲﺩ ﺑﺎﺷﺘﹺ ﹺﻴ ﹴ‬
‫ﹶ‬ ‫ﹸ‬ ‫ﹶﻓ ﹶﻠ ﹾﻴ ﹶﺴ ﹾﺖ ﹸﺳ ﹸ‬

‫)‪ (١‬ﳌﺎ ﻛﺎﻥ ﺍﻟﺸﻜﺮ ﺃﻫﻢ ﺃﺳﺲ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺑﻌﺪ ﺍﻟﺘﻔﻜﺮ‪ ،‬ﻭﺃﻥ ﺃﻛﺜﺮ ﻣﺮﺍﺗﺐ ﺍﻟﺸﻜﺮ ﻭﺍﳊﻤﺪ ﻭﺣﻘﺎﺋﻘﻬﲈ ﻗﺪ ﹸﺃﻭﺿﺤﺖ ﺇﻳﻀﺎﺣ ﹰﺎ‬
‫ﻛﺎﻣﻼﹰ ﰲ ﺃﺟﺰﺍﺀ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«؛ ﻟﺬﺍ ﻳﺬﻛﺮ ﻫﻨﺎ ﺑﻌﺾ ﻣﺮﺍﺗﺐ ﺍﳊﻤﺪ ﺍﻟﺬﻱ ﻳﻘﺎﺑﻞ ﻧﻌﻤﺔ ﺍﻹﻳﲈﻥ ﺫﻛﺮ ﹰﺍ ﻣﺨﺘﺼﺮ ﹰﺍ ﺟﺪ ﹰﺍ‪ ،‬ﺍﻛﺘﻔﺎ ﹰﺀ‬
‫ﺑﺘﻠﻚ ﺍﳌﺮﺍﺗﺐ ﺍﳌﺬﻛﻮﺭﺓ‪ .‬ﻓﺈﻥ ﻟﻠﺤﻤﺪ ﻣﺮﺍﺗﺐ ﺣﺴﺐ ﻣﺮﺍﺗﺐ ﻧﻌﻤﺔ ﺍﻹﻳﲈﻥ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٢٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻮﺭ ﻳﺘﹶﺤﻴﺮ ﻣﺘﹶﺮﺩﺩ ﹰﺍ ﻭﻣﺴ ﹶﺘ ﹾﻔ ﹺﺴﺮ ﹰﺍ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻭ ﹺﺟﻬ ﹸﺔ ﹶ ﹺ‬
‫ﺑـ»ﻣ ﹾﻦ‬ ‫ﹸ‬ ‫ﺍﻟﺨ ﹾﻠﻒ ﺃﻳﻀ ﹰﺎ ﹸﻣ ﹾﻈﻠ ﹶﻤ ﹲﺔ ﹸﻣﻮﺣ ﹶﺸ ﹲﺔ‪ .‬ﹶﻓﻜ ﱡﹸﻞ ﺫﻱ ﹸﺷ ﹸﻌ ﹴ ﹶ ﱠ ﹸ ﹸ ﹶ ﱢ‬ ‫ﹶ ﹶ‬
‫ﻭﺣ ﹺﻪ‪..‬‬ ‫ﺎﺕ ﰲ ﺭ ﹺ‬
‫ﹸ‬
‫ﻓﻸﻥ ﺍﻟ ﹶﻐ ﹾﻔ ﹶﻠ ﹶﺔ ﻻ ﹸﺗﻌﻄﻲ ﻟﻪ ﺟﻮﺍﺑ ﹰﺎ‪ ،‬ﻳﺼﻴﺮ ﺍﻟﺘﹶﺮﺩﺩ ﻭﺍﻟﺘﱠﺤﻴﺮ ﹸﻇ ﹸﻠﻤ ﹴ‬
‫ﹶ‬ ‫ﹶ ﱡﹸ‬ ‫ﹸ ﹶ ﹶ ﹶ ﹸ ﹶ ﱡﹸ‬ ‫ﹾ‬ ‫ﱠ‬ ‫ﺃﻳ ﹶﻦ؟ ﺇﱃ ﺃﻳ ﹶﻦ؟«‪.‬‬
‫ﺃﺭﺳ ﹶﻠ ﹸﻬ ﹾﻢ‬
‫ﻟﻲ ﹶ‬‫ﺍﻷﺯ ﱠ‬
‫ﺎﻥ ﹶ‬ ‫ﺍﻟﺴﻠ ﹶﻄ ﹶ‬
‫ﺄﻥ ﱡ‬‫ﺍﻟﺠ ﹶﻬ ﹸﺔ ﹶﻋ ﹾﻦ ﹶﻣ ﹾﺒﺪﹶ ﺇﹺ ﺍﻹﻧﺴﺎﻥ ﹶﻭ ﹶﻭﻇﻴ ﹶﻔﺘﹺ ﹺﻪ‪ ،‬ﹶﻭﺑﹺ ﱠ‬ ‫ﻒ ﺗﹺ ﹶ‬
‫ﻠﻚ ﹺ‬ ‫ﹶﻓﺒﹺﻨﹺ ﹾﻌ ﹶﻤ ﹺﺔ ﺍﻹﻳﲈﻥ ﹶﺗﻨﹾﻜ ﹺﹶﺸ ﹸ‬
‫ﻣﻮ ﹶﻇﻔﻴﻦ ﺇﱃ ﺩ ﹺﺍﺭ ﺍﻻﻣﺘﹺﺤ ﹺ‬
‫ﺎﻥ‪..‬‬ ‫ﹾ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹸﹶ‬
‫ﺍﻟﺠﻬ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻫﺬﻩ ﺍﻟﺤﻘﻴ ﹶﻘ ﹺﺔ ﻳﻜﻮ ﹸﻥ »ﺍﻟﺤﻤﺪﹸ « ﹶﻋﲆ ﻧﹺﻌﻤ ﹺﺔ ﺍﻹﻳﲈﻥ ﺍﻟﻤ ﹺ ﹺ‬ ‫ﹶﻓ ﹺﻤﻦ ﹺ‬
‫ﺎﺕ‬ ‫ﺰﻳﻞ ﻟﻠ ﱡﻈ ﹸﻠ ﹶﻤﺎﺕ ﹶﻋ ﹾﻦ ﻫﺬﻩ ﹺ ﹶ‬ ‫ﹸ‬ ‫ﹾﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ ﹸ‬ ‫ﹶ‬ ‫ﹾ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺑـ»ﺍﻟﺤ ﹾﻤﺪ« ﹸﻳ ﹾﻔ ﹶﻬ ﹸﻢ ﹶﺩ ﹶﺭ ﹶﺟ ﹸﺔ ﻫﺬﻩ ﺍﻟﻨﱢ ﹾﻌ ﹶﻤﺔ ﹶﻭ ﹶﻟ ﱠﺬﺗ ﹶﹸﻬﺎ‪.‬‬
‫ﹶ‬ ‫ﻈﻴﻤ ﹰﺔ ﺗ ﹾﹶﺴ ﹶﺘ ﹾﻠ ﹺﺰ ﹸﻡ ﹶ‬
‫»ﺍﻟﺤ ﹾﻤﺪﹶ «‪ .‬ﺇﺫ‬ ‫ﺍﻟﺴ ﱢﺖ ﺃﻳﻀ ﹰﺎ ﻧ ﹾﻌ ﹶﻤ ﹰﺔ ﹶﻋ ﹶ‬
‫ﱢ‬
‫ﺍﺋﺮ ﺑﹺﻼ ﻧﹺ ﹶﻬﺎ ﹶﻳ ﹴﺔ«‪.‬‬
‫ﻠﺴ ﹸﻞ ﰲ ﹶﺩ ﹾﻭ ﹴﺭ ﹶﺩ ﹴ‬
‫ﻠﺴ ﹴﻞ ﹶﻳﺘ ﹶﹶﺴ ﹶ‬
‫»ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﰲ ﺗ ﹶﹶﺴ ﹸ‬
‫ﺎﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﹶ‬ ‫ﹶﻓ ﹶ‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﺑﺈﺯﺍ ﹶﻟﺘﹺ ﹺﻪ ﻟﹺ ﹸﻈ ﹸﻠﻤ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺎﺕ‬ ‫ﹶ‬ ‫ﺍﻟﺴ ﱠﺖ‪ .‬ﹶﻓﻜﲈ ﺃﻥ ﺍﻹﻳﲈﻥ ﹶ‬ ‫ﺍﻟﻤﻨ ﱢﹶﻮ ﹺﺭ ﹶﻟﻨﹶﺎ ﺍﻟﺠ ﹶﻬﺎﺕ ﱢ‬ ‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﻧ ﹾﻌ ﹶﻤﺔ ﺍﻹﻳﲈﻥ ﹸ‬ ‫ﹶ‬
‫ﺍﻟﺴ ﱢﺖ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴ ﱢﺖ ﻧ ﹾﻌ ﹶﻤ ﹲﺔ ﹶﻋﻈﻴ ﹶﻤ ﹲﺔ ﻣ ﹾﻦ ﺟ ﹶﻬﺔ ﹶﺩ ﹾﻓ ﹺﻊ ﺍﻟ ﹶﺒﻼﻳﺎ؛ ﻛ ﹶﹶﺬﻟ ﹶﻚ ﱠ‬ ‫ﹺ ﹺ‬
‫ﺃﻥ ﺍﻹﻳﲈﻥ ﻟ ﹶﺘﻨﹾﻮﻳﺮﻩ ﻟﻠﺠ ﹶﻬﺎﺕ ﱢ‬ ‫ﺍﻟﺠ ﹶﻬﺎﺕ ﱢ‬
‫ﺍﻟﺠﻬ ﹺ‬ ‫ﹺ ﹺ ﹺ ﹺﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻈﻴ ﹶﻤ ﹲﺔ ﺃﺧﺮ￯ ﹺﻣ ﹾﻦ ﹺﺟ ﹶﻬ ﹺﺔ ﹶﺟ ﹾﻠ ﹺ‬‫ﻧﹺ ﹾﻌ ﹶﻤ ﹲﺔ ﹶﻋ ﹺ‬
‫ﺎﺕ‬ ‫ﺎﻥ ﻟﻌﻼ ﹶﻗﺘﻪ ﺑﹺ ﹶﺠﺎﻣﻌ ﱠﻴﺔ ﻓ ﹾﻄ ﹶﺮﺗﻪ ﺑﹺ ﹶﻤﺎ ﰲ ﹺ ﹶ‬ ‫ﺎﻹﻧﺴ ﹸ‬
‫ﺍﻟﻤﻨﹶﺎﻓﻊﹺ‪ .‬ﹶﻓ ﹶ‬ ‫ﺐ ﹶ‬
‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴ ﱢﺖ‬ ‫ﻺﻧﺴﺎﻥ ﺍ ﹾﺳﺘ ﹶﻔﺎ ﹶﺩ ﹲﺓ ﻣ ﹾﻦ ﹶﺟﻤﻴ ﹺﻊ ﺍﻟﺠ ﹶﻬﺎﺕ ﱢ‬ ‫ﻮﺟﻮ ﹶﺩﺍﺕ‪ .‬ﹶﻭﺑﹺﻨ ﹾﻌ ﹶﻤﺔ ﺍﻹﻳﲈﻥ ﹸﻳ ﹾﻤﻜ ﹸﻦ ﻟ ﹶ‬ ‫ﺍﻟﻤ ﹸ‬
‫ﺍﻟﺴ ﱢﺖ ﻣ ﹶﻦ ﹶ‬ ‫ﱢ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻠﻚ ﺍﻟﺠ ﹶﻬ ﹸﺔ ﺑﹺ ﹶﻤ ﹶﺴﺎ ﹶﻓﺘ ﹶﻬﺎ‬ ‫ﹺ‬
‫ﺃﻳﻨﲈ ﹶﻳﺘ ﹶﹶﻮ ﱠﺟ ﹸﻪ‪ .‬ﹶﻓﺒﹺﺴ ﱢﺮ ﴿ ‪) ﴾l k j i h‬ﺍﻟﺒﻘﺮﺓ‪ (١١٥:‬ﹶﺗ ﹶﺘﻨ ﱠﹶﻮ ﹸﺭ ﻟ ﹸﻪ ﺗ ﹶ‬ ‫ﹺ‬
‫ﺁﺧ ﹺﺮ ﹶﻫﺎ‪،‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻤ ﹾﺆ ﹺﻣﻦ ﹶﻟﻪ ﹸﻋﻤﺮ ﻣﻌﻨ ﹺﹶﻮﻱ ﻳﻤﺘﹶﺪﱡ ﹺﻣﻦ ﺃﻭ ﹺﻝ ﺍﻟﺪﱡ ﻧﻴﺎ ﺇﱃ ﹺ‬ ‫ﺍﻟ ﱠﻄ ﹺﻮﻳ ﹶﻠ ﹺﺔ ﺑﹺ ﹶﻼ ﹶﺣﺪﱟ ‪ .‬ﹶﺣﺘﱠﻰ ﹶ‬
‫ﹶ‬ ‫ﹾ ﹶ‬ ‫ﹶ ﹸ ﹶ ﹸ ﹾﹲ ﹶﹾ ﱞ ﹶﹾ‬ ‫ﻛﺄ ﱠﻥ‬
‫ﺑﺴ ﹼﺮ ﹶﺗﻨ ﹺ‬
‫ﹾﻮﻳﺮ‬ ‫ﺍﻹﻧﺴﺎﻥ ﹺ‬
‫ﹶ‬ ‫ﺇﻥ‬ ‫ﺍﻷﺯ ﹺﻝ ﺇﱃ ﺍﻷ ﹶﺑ ﹺﺪ‪ .‬ﻭﺣﺘﻰ ﱠ‬ ‫ﹶﻳ ﹾﺴﺘ ﹺﹶﻤﺪﱡ ﹶﺫﻟﹺ ﹶﻚ ﺍﻟ ﹸﻌ ﹾﻤ ﹸﺮ ﻣﻦ ﻧﹸﻮﺭ ﹶﺣ ﹶﻴ ﹴﺎﺓ ﹸﻣ ﹾﻤﺘﹶﺪﱠ ﹴﺓ ﻣﻦ ﹶ‬
‫ﺎﺣ ﹺﺔ ﹸﻭ ﹾﺳ ﹶﻌ ﹺﺔ ﺍﻟ ﹶﻌﺎ ﹶﻟﻢ‪،‬‬ ‫ﺎﴐ ﻭﺍﻟﻤﻜ ﹺ‬ ‫ﹺ‬ ‫ﺍﻹﻳﲈﻥ ﻟﹺ ﹺﺠﻬﺎﺗﹺ ﹺﻪ ﻳ ﹾﺨﺮﺝ ﹶﻋﻦ ﻣ ﹺﻀ ﹺﻴﻖ ﱠ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻀ ﱢﻴ ﹺﻖ ﺇﱃ ﹶﺳ ﹶ‬ ‫ﹶﺎﻥ ﱠ‬ ‫ﺍﻟﺤ ﹺ ﹶ ﹶ‬ ‫ﺍﻟﺰ ﹶﻣﺎﻥ ﹶ‬ ‫ﹶ ﹶ ﹸ ﹸ ﹾ ﹶ‬
‫ﻭﺣ ﹺﻪ ﹶﻭ ﹶﻗ ﹾﻠﺒﹺ ﹺﻪ‪ .‬ﹶﻭ ﹶﻫﻜﹶﺬﺍ ﹶﻓ ﹺﻘ ﹾﺲ‪...‬‬ ‫ﺎﺿﺮ ﹰﺍ ﻟﹺﺮ ﹺ‬
‫ﹸ‬
‫ﺎﴈ ﻭﺍﻟﻤﺴ ﹶﺘ ﹾﻘﺒ ﹸﻞ ﹶﺯﻣﺎ ﹶﻧ ﹰﺎ ﺣ ﹺ‬
‫ﹶ ﹸ ﹾ ﹶ ﹶ ﹶ‬
‫ﻭﻳﺼﻴﺮ ﺍﻟﻌﺎ ﹶﻟﻢ ﹶﻛﺒﻴﺘﹺ ﹺﻪ‪ ،‬ﻭﺍﻟﻤ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹸ ﹶ ﹸ ﹶ‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﹸﻘﻄﺘﹶﻲ ﺍﻻﺳﺘﹺﻨﹶﺎﺩ ﻭﺍﻻﺳﺘﹺﻤﺪﹶ ﹺ‬
‫ﺍﺩ‪.‬‬ ‫ﺍﻟﺤﺎﻭﻱ ﻟﹺﻨ ﹶ‬
‫ﹶ ﹾ ﹾ‬ ‫ﹾ‬ ‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﺍﻹﻳﲈﻥ ﹶ‬
‫ﹶ‬
‫ﺎﺝ ﺇﱃ ﻧﹸﻘ ﹶﻄ ﹺﺔ ﺍﺳﺘﹺﻨ ﹴ‬
‫ﹶﺎﺩ‬ ‫ﹶﺎﺝ ﺍﻟ ﹶﺒ ﹶﺸ ﹸﺮ ﹶﺃﺷﺪﱠ ﺍﺣﺘﹺ ﹶﻴ ﹴ‬ ‫ﹺﹺ‬ ‫ﹶﻧﻌﻢ‪ ،‬ﺑﹺ ﹺﺴﺮ ﹶﻏﺎﻳ ﹺﺔ ﹶﻋﺠ ﹺﺰ ﺍﻟﺒ ﹶﺸ ﹺﺮ ﻭﻛ ﹺ‬
‫ﹾ‬ ‫ﹶﺜﺮﺓ ﺃﻋﹾﺪﹶ ﺍﺋﻪ ﹶﻳﺤﺘ ﹸ‬ ‫ﹾ ﹶ ﹶ ﹶ‬ ‫ﱢ ﹶ‬ ‫ﹶ ﹾ‬
‫ﺪﺍﺋ ﹺﻪ ﺍﻟ ﹶﻐﻴ ﹺﺮ )‪ (١‬ﺍﻟﻤﺤﺪﹸ ﻭﺩ ﹺﺓ‪ ،‬ﻭﺑﹺﻐﺎﻳ ﹺﺔ ﹶﻓ ﹾﻘ ﹺﺮ ﺍﻹﻧﺴﺎﻥ ﻣﻊ ﹶﻏﺎﻳ ﹺﺔ ﻛﹶﺜﺮ ﹺﺓ ﺣﺎﺟﺎﺗﹺ ﹺﻪ ﻭﺁﻣﺎﻟﹺﻪﹺ‬
‫ﹶﺠﺊ ﺇﻟﻴﻬﺎ ﻟﹺﺪﹶ ﹾﻓ ﹺﻊ ﺃ ﹾﻋ ﹺ‬‫ﹺ‬
‫ﹶ ﹶ ﹶ‬ ‫ﹶ ﹶ ﹶ ﹶ‬ ‫ﹶ ﹾ ﹶ ﹶ ﹶ‬ ‫ﹾ‬ ‫ﹶﻳ ﹾﻠﺘ ﹸ‬
‫ﺎﺟﺎﺗﹺ ﹺﻪ ﺑﹺ ﹶﻬﺎ‪.‬‬ ‫ﹺ ﹺ‬ ‫ﺎﺝ ﺇﱃ ﻧﹸﻘ ﹶﻄ ﹺﺔ ﹺ ﹴ‬
‫ﺍﺳﺘﻤﺪﹶ ﺍﺩ ﹶﻳﺴﺘﹶﻤﺪﱡ ﻣﻨ ﹶﹾﻬﺎ‪ ،‬ﹶﻭ ﹶﻳ ﹾﺴ ﹸﺄﻝ ﹶﺣ ﹶ‬
‫ﹾ‬ ‫ﹶﺎﺝ ﹶﺃﺷﺪﱠ ﺍﺣﺘﹺ ﹶﻴ ﹴ‬
‫ﹶﻳ ﹾﺤﺘ ﹸ‬
‫ﻧﺼﻪ‪ ...» :‬ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ ﴾A @ ?﴿ :‬ﺇﻧﲈ ﻭﺻﻒ ﲠﺎ‬ ‫)‪ (١‬ﺟﺎﺀ ﰲ ﺍﳌﺼﺒﺎﺡ ﺍﳌﻨﲑ ﻟﻠﻔﻴﻮﻣﻲ‪ ،‬ﰲ ﻣﺎﺩﺓ )ﻏﲑ( ﻣﺎ ﹼ‬
‫ﺑﻌﻀﻬﻢ ﻓﺎﺩﺧﻞ ﻋﻠﻴﻬﺎ ﺍﻷﻟﻒ‬
‫ﹸ‬ ‫ﺍﺟﱰﺃ‬ ‫ﻫﻨﺎ‬ ‫ﻭﻣﻦ‬ ‫ﻣﻌﺎﻣﻠﺘﻬﺎ‪.‬‬ ‫ﻓﻌﻮﻣﻠﺖ‬ ‫ﺍﳌﻌﺮﻓﺔ‪،‬‬ ‫ﺍﻟﻤﻌﺮﻓ ﹶﺔ‪ ،‬ﻷﳖﺎ ﺃﺷﺒﻬ ﹺ‬
‫ﺖ ﺍﻟﻤﻌﺮﻓ ﹶﺔ ﺑﺈﺿﺎﻓﺘﻬﺎ ﺇﱃ‬ ‫ﹶﹶ‬
‫ﻟﻤﺎ ﺷﺎﲠﺖ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺑﺈﺿﺎﻓﺘﻬﺎ ﺇﱃ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺟﺎﺯ ﺃﻥ ﹸ‬
‫ﻳﺪﺧﻠﻬﺎ ﻣﺎ ﻳﻌﻘﺐ ﺍﻹﺿﺎﻓﺔ‪ ،‬ﻭﻫﻮ ﺍﻷﻟﻒ ﻭﺍﻟﻼﻡ‪.«...‬‬ ‫ﻭﺍﻟﻼﻡ‪ ،‬ﻷﳖﺎ ﹼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٣٠‬‬
‫ﺎﻵﺧﺮ ﹺﺓ ﻫﻮ ﻧﹸﻘ ﹶﻄ ﹸﺔ ﺍﹺﺳﺘﹺﻤﺪﹶ ﹴ‬ ‫ﺎﻥ ﺑﹺ ﹺ‬ ‫ﹶﺎﺩ ﻟﹺ ﹺﻔ ﹺ‬‫ﺎﻥ ﺑﺎﷲ ﻫﻮ ﻧﹸﻘ ﹶﻄ ﹸﺔ ﺍﺳﺘﹺﻨ ﹴ‬
‫ﺍﺩ‬ ‫ﹾ‬ ‫ﹶ ﹸ ﹶ‬ ‫ﻄﺮﺓ ﺍﻟ ﹶﺒ ﹶﺸ ﹺﺮ‪ .‬ﹶﻭ ﹶ‬
‫ﺍﻹﻳﻤ ﹸ‬ ‫ﹶ‬ ‫ﹾ‬ ‫ﹸ ﹶ‬ ‫ﺎﻹﻳﻤ ﹸ‬‫ﹶﻓ ﹶ‬
‫ﹶﲔ ﻳﺘﹶﻮﺣ ﹸﺶ ﹶﻋ ﹶﻠ ﹺﻴﻪ ﹶﻗﻠﺒﻪ ﻭﺭﻭﺣﻪ‪ ،‬ﻭﻳﻌ ﱢﺬﺑﻪ ﹺﻭﺟﺪﹶ ﺍ ﹸﻧﻪ ﹺ‬ ‫ﻟﹺ ﹺﻮ ﹾﺟﺪﹶ ﺍﻧﹺ ﹺﻪ‪ .‬ﹶﻓ ﹶﻤ ﹾﻦ ﹶﻟ ﹾﻢ ﹶﻳ ﹾﻌ ﹺﺮ ﹾ‬
‫ﺩﺍﺋﻤ ﹰﺎ‪.‬‬ ‫ﹸ‬ ‫ﹸﹸ ﹶ ﹸ ﹸ ﹸ ﹶﹸﹶ ﹸﹸ‬ ‫ﹶﲔ ﺍﻟﻨﱡﻘ ﹶﻄﺘ ﹺ ﹶ ﹶ ﱠ‬ ‫ﻑ ﹶﻫﺎﺗ ﹺ‬
‫ﻭﺣ ﹺﻪ ﹶﻟ ﹶﺬ ﹺﺍﺋ ﹶﺬ‬ ‫ﺎﻥ ﺇﱃ ﺍﻟﻨﹸﻘ ﹶﻄ ﹺﺔ ﺍﻷﻭﱃ‪ ،‬ﻭﺍﺳﺘﹶﻤﺪﱠ ﹺﻣﻦ ﺍﻟﻨﹸﻘ ﹶﻄ ﹺﺔ ﺍﻟ ﱠﺜﺎﻧﹺﻴﺔ ﺃﺣﺲ ﹺﻣﻦ ﺃﻋﲈﻕ ﺭ ﹺ‬
‫ﹸ‬ ‫ﱠ ﹾ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹾ ﹶ‬
‫ﻭﻣﻦ ﺍﺳ ﹶﺘﻨﹶﺪﹶ ﺑﺎﻹﻳﻤ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹶ ﹾ ﹾ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻣ ﹾﻌﻨﹶﻮ ﱠﻳ ﹰﺔ ﹶﻭ ﹸﺃﻧﹾﺴ ﹶﻴ ﹰﺔ ﹸﻣ ﹶﺴ ﹼﻠ ﹶﻴ ﹰﺔ ﹶﻭﺍ ﹾﻋﺘ ﹶﻤﺎﺩ ﹰﺍ ﹶﻳ ﹾﻄ ﹶﻤﺌ ﱡﻦ ﺑﹺ ﹶﻬﺎ ﹺﻭ ﹾﺟﺪﹶ ﺍ ﹸﻧ ﹸﻪ‪.‬‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﺎﻝ‪،‬‬‫ﺍﻥ ﺍﻷﻣ ﹶﺜ ﹺ‬ ‫ﺰﻳﻞ ﻟﻶﻻ ﹺﻡ ﹶﻋ ﹺﻦ ﺍﻟ ﱠﻠ ﹶﺬ ﹺﺍﺋ ﹺﺬ ﺍﻟﻤ ﹾﺸﺮﻭ ﹶﻋ ﹺﺔ ﺑﹺﺈﺭﺍﺀ ﹺﺓ ﺩﻭﺭ ﹺ‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﻧ ﹺ‬
‫ﹾ‬ ‫ﹶ ﹶﹶﹶ‬ ‫ﹶ ﹸ‬ ‫ﹸﻮﺭ ﺍﻹﻳﲈﻥ ﹸ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻭ ﹺ‬
‫ﺃﻥ‬‫ﹶﺠﺪﱡ ﺩ ﺍﻷﻣ ﹶﺜﺎﻝ‪ .‬ﹶﻳ ﹾﻌﻨﻲ ﱠ‬ ‫ﺰﻳﻞ ﺁﻻﻡ ﺍﻟﻔ ﹶﺮﺍﻕ ﺑﺈﺭﺍﺀﺓ ﹶﻟ ﱠﺬﺓ ﺗ ﹶ‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﺍﻟﻤﺪﻳ ﹺﻢ ﻟﻠﻨﱢ ﹶﻌﻢ ﺑﹺﺈﺭﺍ ﹶﺀﺓ ﹶﺷ ﹶﺠ ﹶﺮﺓ ﺍﻹ ﹾﻧ ﹶﻌﺎ ﹺﻡ‪ ،‬ﹶﻭ ﹸ‬ ‫ﹶ ﹸ‬
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‫ﹶﺠﺪﱡ ﺩ ﺍﻷﻣ ﹶﺜ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻨﺸﺄ ﻣ ﹾﻦ ﹶﺯ ﹶﻭﺍﻟ ﹶﻬﺎ‪ .‬ﹶﻓﺒﹺﻨ ﹺ‬ ‫ﹴ‬
‫ﺎﻝ‪ .‬ﹶﻭﰲ‬ ‫ﺐ ﺇﱃ ﺗ ﹶ‬ ‫ﺍﻟﺰ ﹶﻭ ﹸﺍﻝ‪ ،‬ﹶﻭ ﹶﻳﻨ ﹶﻘﻠ ﹸ‬
‫ﻭﻝ ﱠ‬ ‫ﹸﻮﺭ ﺍﻹﻳﲈﻥ ﹶﻳ ﹸﺰ ﹸ‬ ‫ﰲ ﻛ ﱢﹸﻞ ﹶﻟ ﱠﺬﺓ ﺁﻻﻣ ﹰﺎ ﺗ ﹶ‬
‫ﺍﻟﺘ ﹶﱠﺠﺪﱡ ﹺﺩ ﹶﻟ ﱠﺬ ﹲﺓ ﹸﺃﺧﺮ￯‪..‬‬
‫ﻭﻝ ﺑﹺﺄﻛ ﹺﹾﻠ ﹶﻬﺎ‪.‬‬ ‫ﻠﻚ ﺍﻟ ﱠﺜ ﹶﻤ ﹶﺮ ﹺﺓ‪ .‬ﹶﻓﺘ ﹸﹶﺰ ﹸ‬ ‫ﻑ ﹶﺷ ﹶﺠ ﹶﺮﺗ ﹶﹸﻬﺎ ﹶﺗﻨ ﹶﹾﺤ ﹺﺼ ﹸﺮ ﺍﻟﻨﱢ ﹾﻌ ﹶﻤ ﹸﺔ ﰲ ﺗﹺ ﹶ‬ ‫ﻜﻤﺎ ﹶﺃﻥ ﺍﻟ ﱠﺜ ﹶﻤ ﹶﺮ ﹶﺓ ﺇﺫﺍ ﹶﻟ ﹾﻢ ﹸﺗ ﹾﻌ ﹶﺮ ﹾ‬
‫ﹶﻓ ﹶ‬
‫ﻭﻝ ﺍﻷ ﹶﻟﻢ ﰲ ﺯﻭﺍﻟﹺﻬﺎ ﻟﹺﺒ ﹶﻘ ﹺ‬ ‫ﻮﻫﺪﹶ ﹾﺕ‪ ،‬ﹶﻳ ﹸﺰ ﹸ‬ ‫ﺙ ﺗﹶﺄﺳﻔ ﹰﺎ ﹶﻋﲆ ﹶﻓ ﹾﻘ ﹺﺪ ﹶﻫﺎ‪ .‬ﻭﺇﺫﺍ ﹸﻋ ﹺﺮ ﹶﻓ ﹾﺖ ﹶﺷﺠﺮﺗﹸﻬﺎ ﻭ ﹸﺷ ﹺ‬ ‫ﹶﻭﺗ ﹺ‬
‫ﺎﺀ‬ ‫ﹶ ﹶ ﹶ ﹶ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﹶﹶ‬ ‫ﹸﻮﺭ ﹸ ﱡ‬
‫ﻭﺡ ﺍﻟ ﹶﺒ ﹶﺸ ﹺﺮ ﹺﻫ ﹶﻲ‬ ‫ﺇﻥ ﹺﻣﻦ ﹶﺃﺷﺪﱢ ﺣ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﺎﺿ ﹶﺮ ﹺﺓ‪ ،‬ﹶﻭ ﹶﺗ ﹾﺒ ﹺ‬ ‫ﹶﺷﺠﺮﺗﹺﻬﺎ ﺍﻟﺤ ﹺ‬
‫ﺎﻻﺕ ﹸﺭ ﹺ‬ ‫ﹶ‬ ‫ﺪﻳﻞ ﺍﻟ ﱠﺜ ﹶﻤ ﹶﺮﺓ ﺍﻟ ﹶﻔﺎﻧ ﹶﻴﺔ ﺑﹺﺄ ﹾﻣ ﹶﺜﺎﻟ ﹶﻬﺎ‪ .‬ﹶﻭﻛ ﹶﹶﺬﺍ ﱠ ﹾ‬ ‫ﹶﹶ ﹶ ﹶ‬
‫ﺎﺕ ﻭ ﹶﺗﻨﹾﻌ ﹺﺪﻡ‪ .‬ﺑﻞ ﹶﺗﻨﹾ ﹶﻘ ﹺﻠﺐ ﺑﹺﺘﹶﺠﺪﱡ ﺩﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺕ ﺍﻟﻨﱠﺎﺷ ﹶﺌ ﹸﺔ ﻣ ﹶﻦ ﺍﻟﻔ ﹶﺮﺍ ﹶﻗﺎﺕ‪ .‬ﹶﻓﺒﹺﻨ ﹺ‬ ‫ﹺ‬
‫ﹸ ﹶ‬ ‫ﹸﻮﺭ ﺍﻹﻳﲈﻥ ﺗﹶﻔﺘ ﹺﹶﺮ ﹸﻕ ﺍﻟﻔ ﹶﺮﺍ ﹶﻗ ﹸ ﹶ ﹶ ﹸ ﹶ‬ ‫ﺍﻟﺘﱠﺄ ﱡﻟ ﹶﻤ ﹸ‬
‫ﻳﺬ«‪...‬‬ ‫ﻳﺪ ﹶﻟ ﹺﺬ ﹲ‬
‫ﻟﺬ ﹲﺓ ﺃﺧﺮ￯ ﺇﺫ »ﻛ ﱡﹸﻞ ﺟﺪﹶ ﹴ‬
‫ﹶ‬ ‫ﻓﻴﻪ ﱠ‬‫ﺎﻝ ﺍ ﱠﻟﺬﻱ ﹺ‬ ‫ﺍﻷﻣ ﹶﺜ ﹺ‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﳋﺎﻣﺴﺔ‬
‫ﻮﺣﺸﻴ ﹶﻦ‪،‬‬ ‫ﹸﻮﺭ ﺍﻹﻳﲈﻥ ﺍ ﱠﻟﺬﻱ ﻳﺼﻮﺭ ﻣﺎ ﻳﺘﹶﻮﻫﻢ ﺃﻋﺪﺍﺀ ﻭﺃﺟﺎﻧﹺﺐ ﻭﺍﻣﻮﺍﺗ ﹰﺎ ﻣ ﹺ‬ ‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﻧ ﹺ‬
‫ﹶ ﹶ ﹶ ﹶ ﹾﹶ ﹸ‬ ‫ﹸ ﹶ ﱢﹸ ﹶ ﹸ ﹶ ﱠ ﹸ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺃﺣ ﹶﻴﺎ ﹰﺀ ﹸﻣﺆﻧﺴﻴ ﹶﻦ‪ ،‬ﹶﻭﻋ ﹶﺒﺎﺩ ﹰﺍ ﹸﻣ ﹶﺴ ﱢﺒﺤﻴ ﹶﻦ ﹶﺫﺍﻛ ﹺﺮﻳ ﹶﻦ‪..‬‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻭﺇﺧ ﹶﻮﺍﻧ ﹰﺎ ﹶﻭ ﹾ‬
‫ﺃﺣ ﹶﺒﺎﺑ ﹰﺎ ﹾ‬
‫ﻮﺟﻮ ﹶﺩﺍﺕ‪ ،‬ﹾ‬ ‫ﹶﻭﺃ ﹾﻳﺘﹶﺎﻣ ﹰﺎ ﺑﺎﻛﲔ ﻣ ﹶﻦ ﹶ‬
‫ﺍﻟﻤ ﹸ‬
‫ﹴ‬ ‫ﺍﺕ ﺍﻟﻌﺎ ﹶﻟ ﹺﻢ ﻣ ﹺﻀﺮﻳﻦ ﻛﹶﺎﻷﻋ ﹺ‬
‫ﺪﺍﺀ ﹶﻭ ﹶﻳﺘ ﹶﹶﻮ ﱠﺣ ﹸﺶ ﹺﻣ ﹾﻦ ﻛ ﱢﹸﻞ‬ ‫ﺃﻥ ﹶﻧ ﹶﻈﺮ ﺍﻟ ﹶﻐﻔ ﹶﻠ ﹺﺔ ﻳﺮ￯ ﻣﻮﺟﻮﺩ ﹺ‬
‫ﺷﻰﺀ‪،‬‬ ‫ﹾ‬ ‫ﹶ ﹸ ﱢ ﹶ‬ ‫ﹶ ﹸ ﹶ‬ ‫ﹶ‬ ‫ﹶﻳ ﹾﻌﻨﻲ ﱠ ﹶ‬
‫ﺎﺿﻴﺔﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺐ‪ .‬ﺇﺫ ﰲ ﹶﻧ ﹶﻈ ﹺﺮ ﱠ‬ ‫ﹺ‬
‫ﹶﻭ ﹶﻳ ﹶﺮ￯ ﺍﻷﺷﻴﺎﺀ ﻛﹶﺎﻷﺟﺎﻧ ﹺ‬
‫ﺍﻟﻤ ﹶ‬ ‫ﺍﻟﻀﻼ ﹶﻟﺔ ﹶﺗﻨﹾ ﹶﻘﻄ ﹸﻊ ﹶﻋﻼ ﹶﻗ ﹸﺔ ﺍﻻﹸ ﹸﺧ ﱠﻮﺓ ﰲ ﻛ ﱢﹸﻞ ﺍﻷﺯﻣﻨﹶﺔ ﹶ‬
‫ﺍﻟﻀﻼ ﹶﻟﺔ ﹶﻛﺪﹶ ﻗﻴ ﹴ‬
‫ﻘﺔ‬ ‫ﹶ‬ ‫ﺃﻫﻞ ﱠ‬‫ﻴﻞ‪ .‬ﹶﻓ ﹸﺎ ﹸﺧ ﱠﻮ ﹸﺓ ﹺ‬ ‫ﻐﲑ ﹶﻗ ﹺﻠ ﹴ‬
‫ﺎﴐ ﹶﺻ ﹴ‬ ‫ﺎﻥ ﹶﺣ ﹺ ﹴ‬ ‫ﻭﺍﻻﺳﺘﹺ ﹾﻘﺒﺎﻟﻴ ﹺﺔ‪ .‬ﻭﻣﺎ ﹸﺍ ﹸﺧﻮ ﹸﺗﻪ ﻭ ﹶﻋﻼ ﹶﻗ ﹸﺘﻪ ﹼﺇﻻ ﰲ ﹶﺯﻣ ﹴ‬
‫ﹶ‬ ‫ﹸ‬ ‫ﹶ ﹾ ﹶ ﱠ ﹶ ﹶ ﱠ ﹸ ﹶ‬
‫ﻨﺘﻬﻰ ﺍﻻﺳﺘﹺﻘ ﹶﺒ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻷﺟﻨﹶﺒﹺ ﱠﻴ ﹺﺔ‪ .‬ﹶﻭ ﹸﺍ ﹸﺧ ﱠﻮ ﹸﺓ ﹺ‬ ‫ﹴ ﹺ‬ ‫ﹺ‬
‫ﺎﻝ‪.‬‬ ‫ﹾ‬ ‫ﺍﻟﻤﺎﴈ ﺇﱃ ﹸﻣ ﹶ‬ ‫ﺃﻫﻞ ﺍﻹﻳﲈﻥ ﺗﹶﻤﺘﹶﺪﱡ ﻣ ﹾﻦ ﹶﻣ ﹾﺒﺪﹶ ﺇﹺ ﹶ‬ ‫ﰲ ﹸﺃ ﹸﻟﻮﻑ ﹶﺳﻨﹶﺔ ﻣ ﹶﻦ ﹾ‬
‫ﻮﺣﺸﻴﻦ‪ .‬ﻭ ﹶﻧ ﹶﻈﺮ ﺍﻹﻳﲈﻥ ﻳ ﹶﺸ ﹺ‬ ‫ﹶﺎﺕ ﺃﻣﻮﺍﺗ ﹰﺎ ﻣ ﹺ‬ ‫ﺍﻟﻜﺎﺋﻨ ﹺ‬
‫ﹺ‬ ‫ﻭﺇﹺ ﱠﻥ ﻧ ﹶﻈﺮ ﱠ ﹺ‬
‫ﺎﻫﺪﹸ ﺃﻭﻟﺌﻚ ﺍﻷﺟﺮﺍ ﹶﻡ‬ ‫ﹸ‬ ‫ﹶ ﹶ ﹶ‬ ‫ﹾﹶ ﹸ‬ ‫ﺍﻟﻀﻼ ﹶﻟﺔ ﹶﻳﺮ￯ ﹾ‬
‫ﺃﺟ ﹶﺮﺍ ﹶﻡ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﻫﺬﻩﹺ‬ ‫ﺎﺕ ﻓﺎﻃﹺ ﹺﺮ ﹺﻩ‪ .‬ﹶﻓ ﹶﻠﻬﺎ ﺭﻭﺡ ﻭﺣﻴﺎ ﹲﺓ ﹺﻣﻦ ﹺ‬ ‫ﺎﻥ ﺣﺎﻟﹺ ﹺﻪ ﺑﹺﺘﹶﺴﺒﻴﺤ ﹺ‬ ‫ﺃﺣﻴﺎﺀ ﻣﺆﻧﹺﺴﻴﻦ ﻳ ﹶﺘ ﹶﻜ ﱠﻠﻢ ﻛ ﱡﹸﻞ ﺟﺮ ﹴﻡ ﺑﹺ ﹺﻠﺴ ﹺ‬
‫ﹾ‬ ‫ﹸ ﹲ ﹶﹶ‬ ‫ﹾ ﹶ‬ ‫ﹶ‬ ‫ﹾ‬ ‫ﹶ ﹶ ﹸ‬ ‫ﹾ ﹰ ﹸ‬
‫ﺍﻟﻀﻼ ﹶﻟ ﹺﺔ ﻳﺮ￯ ﹶﺫﻭﻱ ﺍﻟﺤﻴﺎﺓﹺ‬ ‫ﹺ‬
‫ﺃﻧﻴﺴ ﹰﺔ ﹸﻣﺆﻧﺴ ﹰﺔ‪ .‬ﹶﻭﺇﹺ ﱠﻥ ﹶﻧ ﹶﻈ ﹶﺮ ﱠ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺠ ﹶﻬ ﹺﺔ‪ .‬ﹶﻓﻼ ﹶﺗﻜ ﹸ‬
‫ﹺ‬
‫ﹶﹶ‬ ‫ﹶﹶ‬ ‫ﹸﻮﻥ ﹸﻣﻮﺣ ﹶﺸ ﹰﺔ ﹸﻣﺪﹾ ﻫ ﹶﺸ ﹰﺔ‪ ،‬ﹾﺑﻞ ﹶ‬
‫‪٤٣١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﹸﻮﻥ ﹺﻣ ﹾﻦ ﹶﻋ ﹾﺠ ﹺﺰ ﹺﻫ ﹾﻢ‬ ‫ﺐ ﹸﻣ ﹶﺘ ﹶﻌ ﱢﻬﺪﹲ ‪ .‬ﻛﹶﺄﻧ ﹸﱠﻬ ﹾﻢ ﺃﻳﺘﹶﺎ ﹲﻡ ﹶﻳﺒﻜ ﹶ‬ ‫ﹺ‬

‫ﻴﺲ ﹶﻟ ﹸﻬ ﹾﻢ ﹶﺣﺎ ﹴﻡ ﹸﻣﺘ ﹶﹶﻮ ﱢﺩ ﹲﺩ ﹶﻭ ﹶﺻﺎﺣ ﹲ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟ ﹶﻌﺎﺟﺰﻳ ﹶﻦ ﹶﻋ ﹾﻦ ﹶﻣ ﹶﻄﺎﻟﺒﹺ ﹾ‬
‫ﻬﻢ ﹶﻟ ﹶ‬
‫ﻴﺴﻮﺍ ﺃﻳﺘﹶﺎﻣ ﹰﺎ ﹶﺑﺎﻛﻴ ﹶﻦ‪ ،‬ﹶﺑﻞ ﹸﻫ ﹾﻢ ﹺﻋ ﹶﺒﺎ ﹲﺩ ﹸﻣ ﹶﻜ ﱠﻠ ﹸﻔ ﹶ‬
‫ﻮﻥ‬ ‫ﹺ‬
‫ﺍﻟﺤ ﹶﻴﺎﺓ ﹶﻟ ﹸ‬
‫ﺇﻥ ﹶﺫﻭﻱ ﹶ‬ ‫ﻮﻝ‪ :‬ﱠ‬ ‫ﻭﺣ ﹾﺰﻧﹺ ﹺﻬﻢ ﻭﻳ ﹺ‬
‫ﺄﺳ ﹺﻬ ﹾﻢ‪ .‬ﹶﻭ ﹶﻧ ﹶﻈ ﹸﺮ ﺍﻹﻳﲈﻥ ﹶﻳ ﹸﻘ ﹸ‬ ‫ﹾ ﹶﹶ‬ ‫ﹶ ﹸ‬
‫ﺍﻛﺮﻭﻥ ﹸﻣ ﹶﺴ ﱢﺒ ﹸﺤ ﹶ‬
‫ﻮﻥ‪.‬‬ ‫ﹶ‬ ‫ﻮﻥ ﹶﻭ ﹶﺫ‬
‫ﻮﺭﻭﻥ ﹸﻣ ﹶﻮ ﱠﻇ ﹸﻔ ﹶ‬
‫ﹶ‬ ‫ﹶﻭ ﹶﻣﺄ ﹸﻣ‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺴﺎﺩﺳﺔ‬
‫ﹶﲔ ﹺﻣ ﹶﻦ ﺍﻟﻨﱢ ﹶﻌ ﹺﻢ ﹶﻳﺴﺘ ﹺﹶﻔﻴﺪﹸ‬
‫ﹶﲔ ﹶﻣ ﹾﻤ ﹸﻠﻮﺀﺗ ﹺ‬
‫ﻔﺮﺗ ﹺ‬
‫ﻳﻦ ﻛ ﹸﹶﺴ ﹶ‬‫ﺍﻟﻤ ﹶﺼ ﱢﻮ ﹺﺭ ﻟﻠﺪﱠ ﹶﺍﺭ ﹺ‬
‫ﹸﻮﺭ ﺍﻹﻳﲈﻥ ﹸ‬ ‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﻧ ﹺ‬ ‫ﹶ‬
‫ﻭﺣﻴﺔﹺ‬
‫ﺮﺓ ﻭﺍﻟﺒﺎﻃﹺﻨ ﹺﹶﺔ‪ ،‬ﻭﺃﻗﺴﺎ ﹺﻡ ﹶﻟ ﹶﻄ ﹺﺎﺋ ﹺﻔ ﹺﻪ ﺍﻟﻤﻌﻨﹶﻮﻳ ﹺﺔ ﻭﺍﻟﺮ ﹺ‬‫ﺎﻫ ﹺ‬
‫ﺆﻣﻦ ﺑﻴ ﹺﺪ ﺍﻹﻳﲈﻥ ﺑﺄﻧﻮﺍ ﹺﻉ ﺣﻮﺍﺳ ﹺﻪ ﺍﻟ ﹶﻈ ﹺ‬‫ﹺﻣﻨﹾﻬﻤﺎ ﺍﻟﻤ ﹺ‬
‫ﹶ ﹶ ﹶ ﹸ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ ﹶ ﱢ‬ ‫ﹸ ﹶ ﹸ ﹸ ﹶ‬
‫ﺍﻟﻤﻨﹾﻜ ﹺﹶﺸ ﹶﻔ ﹺﺔ ﺑﹺ ﹺﻀﻴ ﹺ‬
‫ﺎﺀ ﺍﻹﻳﻤﺎﻥ‪.‬ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﹸ‬
‫ﺬﻩ ﺍ ﹾﻟ ﹶﻤﺎ ﱢﺩ ﱠﻳ ﹺﺔ‬
‫ﺩﺍﺋﺮ ﹺﺓ ﹶﻟ ﹶﺬ ﹺﺍﺋ ﹺ‬‫ﹺ‬
‫ﺍﻟﺤ ﹶﻴﺎﺓ ﺇﱃ ﹶ‬
‫ﺩﺍﺋﺮﺓ ﹺ ﹺ‬
‫ﺍﺳﺘ ﹶﻔﺎ ﹶﺩﺓ ﹶﺫﻭﻱ ﹶ‬
‫ﹺ‬ ‫ﺇﻥ ﰲ ﹶﻧ ﹶﻈ ﹺﺮ ﱠ ﹺ‬
‫ﺍﻟﻀﻼ ﹶﻟﺔ ﺗﺘ ﹶﹶﺼﺎ ﹶﻏ ﹸﺮ ﹶ ﹸ ﹾ‬ ‫ﹶﻧ ﹶﻌ ﹾﻢ‪ ،‬ﱠ‬
‫ﹺ‬ ‫ﹸﺤﻴﻂ ﺑﹺﺎﻟﺴﻤ ﹺ‬ ‫ﹺ ﹴ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻤﻨﹶ ﱠﻐ ﹶﺼ ﹺﺔ ﺑﹺ ﹶﺰ ﹶﻭﺍﻟﹺ ﹶﻬﺎ‪ .‬ﹶﻭﺑﹺﻨ ﹺ‬
‫ﺍﻷﺭﺽ‬ ‫ﺎﻭﺍﺕ ﹶﻭ‬ ‫ﺍﻻﺳﺘ ﹶﻔﺎ ﹶﺩﺓ ﺇﱃ ﺩﺍﺋ ﹶﺮﺓ ﺗ ﹸ ﱠ ﹶ‬ ‫ﹸﻮﺭ ﺍﻹﻳﲈﻥ ﺗﺘ ﹶﹶﻮ ﱠﺳ ﹸﻊ ﹶﺩﺍﺋ ﹶﺮ ﹸﺓ ﹾ‬ ‫ﹸ‬
‫ﻭﺃﻧﻴﺴ ﹰﺎ ﰲ ﺳ ﹶﻔ ﹺﺮﻩ؛ﹺ‬ ‫ﹺ‬ ‫ﺍﺝ ﰲ ﺑﻴﺘﹺ ﹺﻪ ﻭﺭﻓﻴﻘ ﹰﺎ ﰲ ﻭﻇﻴ ﹶﻔﺘﹺﻪﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﻤﺲ ﻛﹶﴪ ﹴ ﹶ ﹾ ﹶ ﹶ‬ ‫ﺍﻟﺸ ﹶ‬‫ﺎﻟﻤﺆﻣ ﹸﻦ ﹶﻳﺮ￯ ﱠ‬ ‫ﹶﺑ ﹾﻞ ﺑﹺﺎﻟﺪﱡ ﻧ ﹶﻴﺎ ﹶﻭﺍﻵﺧ ﹶﺮﺓ‪ .‬ﹶﻓ ﹸ‬
‫ﹺ ﹺﹺ‬ ‫ﺍﻟﺸﻤﺲ ﻧﹺﻌﻤ ﹰﺔ ﹶﻟﻪ؛ ﹶﺗﻜ ﹸ ﹺ‬ ‫ﺍﻟﺸ ﹾﻤ ﹸﺲ ﻧﹺ ﹾﻌ ﹶﻤ ﹰﺔ ﹺﻣ ﹾﻦ ﻧﹺ ﹶﻌ ﹺﻤ ﹺﻪ‪ .‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﺗﻜ ﹸ‬
‫ﻔﺮ ﹸﺓ‬‫ﹸﻮﻥ ﺩﺍﺋ ﹶﺮ ﹸﺓ ﺍﺳﺘ ﹶﻔﺎ ﹶﺩﺗﻪ ﹶﻭ ﹸﺳ ﹶ‬ ‫ﹸﻮﻥ ﱠ ﹾ ﹸ ﹾ ﹶ ﹸ‬ ‫ﹸﻮﻥ ﱠ‬ ‫ﹶﻭ ﹶﺗﻜ ﹸ‬
‫ﺎﻭﺍﺕ‪.‬‬ ‫ﻧﹺﻌﻤﺘﹺ ﹺﻪ ﺃﻭﺳﻊ ﹺﻣﻦ ﺍﻟﺴﻤ ﹺ‬
‫ﹶ ﹶ ﹶ ﱠ ﹶ‬ ‫ﹾﹶ‬
‫ﺎﻝ ﴿‪) ﴾Ì Ë Ê É‬ﺇﺑﺮﺍﻫﻴﻢ‪ (٣٣:‬ﻭ‬ ‫ﺮﺁﻥ ﺍﻟﻤﻌ ﹺﺠ ﹸﺰ ﺍﻟﺒﻴ ﹺ‬
‫ﺎﻥ ﺑﹺﺄﻣ ﹶﺜ ﹺ‬ ‫ﹶﹶ‬ ‫ﹶﻓﺎﻟ ﹸﻘ ﹸ ﹸ ﹾ‬
‫ﹶﺎﺷ ﹶﺌ ﹺﺔ ﹺﻣ ﹶﻦ‬ ‫ﺎﺭ ﹶﻗ ﹺﺔ ﺍﻟﻨ ﹺ‬
‫ﺍﻟﺨ ﹺ‬‫ﹶﺎﺕ ﹶ‬ ‫ﻫﺬ ﹺﻩ ﺍﻹﺣﺴﺎﻧ ﹺ‬ ‫ﺸﻴﺮ ﺑﺒﻼ ﹶﻏﺘﹺ ﹺﻪ ﺇﱃ ﹺ‬
‫﴿ ‪) ﴾ ) ( ' & %‬ﺍﳊﺞ‪ (٦٥:‬ﹸﻳ ﹺ ﹸ ﹶ‬
‫ﺍﻹﻳﻤ ﹺ‬
‫ﺎﻥ‪.‬‬ ‫ﹶ‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﺃﺣﺪ ﻭﻟﹺﻜ ﱢﹸﻞ‬
‫ﺐ ﺍﻟﻮﺟﻮ ﹺﺩ ﻧﹺﻌﻤ ﹲﺔ ﹶﻟﻴﺴ ﹾﺖ ﹶﻓﻮ ﹶﻗﻬﺎ ﻧﹺﻌﻤ ﹲﺔ ﻟﹺﻜ ﱢﹸﻞ ﹴ‬
‫ﹶ ﹾﹶ‬ ‫ﺍﻟﻮﺍﺟ ﹺ ﹸ ﹸ ﹾ ﹶ ﹶ‬
‫ﺍﻟﺤﻤﺪﹸ ﷲ ﹶﻋﲆ ﺍﷲ‪ .‬ﹶﻓ ﹸﻮ ﹸﺟﻮ ﹸﺩ ﹶ ﹺ‬
‫ﹶ ﹾ‬
‫ﹴ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹴ‬
‫ﹶﺎﻑ‬
‫ﻭﺃﺻﻨ ﹶ‬ ‫ﺇﺣ ﹶﺴﺎﻧﹶﺎﺕ ﻻ ﹶﻏﺎ ﹶﻳ ﹶﺔ ﹶﻟ ﹶﻬﺎ‪ ،‬ﹾ‬
‫ﹶﺎﺱ ﹾ‬
‫ﺃﺟﻨ ﹶ‬‫ﺃﻧﻮﺍﻉ ﻧ ﹶﻌ ﹴﻢ ﻻ ﻧ ﹶﻬﺎ ﹶﻳ ﹶﺔ ﹶﻟ ﹶﻬﺎ‪ ،‬ﹶﻭ ﹾ‬
‫ﻮﺟﻮﺩ‪ .‬ﻭﻫﺬﻩ ﺍﻟﻨﱢ ﹾﻌ ﹶﻤ ﹸﺔ ﹶﺗ ﹶﺘ ﹶﹶﻀ ﱠﻤ ﹸﻦ ﹶ‬ ‫ﹶﻣ ﹸ‬
‫ﺎﺕ ﻻ ﹶﺣﺪﱠ ﹶﻟ ﹶﻬﺎ‪.‬‬ ‫ﹶﻋﻄﻴ ﹴ‬
‫ﱠ‬
‫ﻗﺪ ﹸﺃﺷﲑ ﺇﱃ ﻗﺴﻢ ﻣﻨﻬﺎ ﰲ ﺃﺟﺰﺍﺀ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻭﺑﺎﳋﺎﺻﺔ »ﰲ ﺍﳌﻮﻗﻒ ﺍﻟﺜﺎﻟﺚ ﻣﻦ‬
‫ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﻼﺛﲔ«‪ .‬ﻭﻛﻞ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺒﺎﺣﺜﺔ ﻋﻦ ﺍﻹﻳﲈﻥ ﺑﺎﷲ ﻣﻦ ﺃﺟﺰﺍﺀ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‬
‫ﺗﻜﺸﻒ ﺍﳊﺠﺎﺏ ﻋﻦ ﻭﺟﻪ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‪ .‬ﻓﺎﻛﺘﻔﺎ ﹰﺀ ﲠﺎ ﻧﻘﺘﴫ ﻫﻨﺎ‪.‬‬
‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹸﺔ ﹺﻣ ﹾﻦ ﹶﺫﻭﻱ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺﹺ‬
‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﹶﺭ ﹾﺣ ﹶﻤﺎﻧ ﱠﻴﺘﻪ ﹶﺗ ﹶﻌﺎﱃ ﺍﻟﺘﻲ ﹶﺗﺘ ﹶﹶﻀ ﱠﻤ ﹸﻦ ﻧ ﹶﻌ ﹶﻤ ﹰﺎ ﺑﹺ ﹶﻌﺪﹶ ﺩ ﹶﻣ ﹾﻦ ﹶﺗ ﹶﻌ ﱠﻠ ﹶﻖ ﺑﹺﻪ ﱠ‬
‫ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٣٢‬‬
‫ﹶﺤﺼ ﹸﻞ ﹶﻟ ﹸﻪ ﹶﺳ ﹶﻌﺎ ﹶﺩ ﹲﺓ ﹶﻣ ﹾﻌﻨﹶﻮ ﱠﻳ ﹲﺔ‬ ‫ﺎﺕ ﺑﹺﻜ ﱢﹸﻞ ﹶﺫﻭﻱ ﹶ‬
‫ﺍﻟﺤ ﹶﻴﺎﺓ ﺗ ﹸ‬ ‫ﻄﺮ ﹺﺓ ﺍﻹﻧﺴﺎﻥ ﺑﹺ ﹺﺴ ﱢﺮ ﹶﺟ ﹺﺎﻣﻌ ﱠﻴﺘﹺ ﹺﻪ ﹶﻋﻼ ﹶﻗ ﹲ‬ ‫ﹺ‬
‫ﺍﻟﺤﻴﺎﺓ‪ .‬ﺇﺫ ﰲ ﻓ ﹶ‬ ‫ﹶ‬
‫ﹸﻮﻥ ﻧﹶﻮﻉ ﻧﹺﻌﻤ ﹴﺔ ﻟﹺ ﹶﺬﻟﹺ ﹶﻚ ﺍﻹﻧﺴﺎﻥ‪.‬ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻄﺮﺗﻪ ﺗﹶﺄ ﱡﺛ ﹲﺮ ﺑﹺﺂﻻﻣ ﹺﻬ ﹾﻢ‪ .‬ﹶﻓﺎﻟﻨﱢ ﹾﻌ ﹶﻤ ﹸﺔ ﹶﻋ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﻠﻴﻬﻢ ﹶﺗﻜ ﹸ ﹶ ﹾ ﹶ‬ ‫ﺐ ﹶﺳ ﹶﻌﺎ ﹶﺩﺍﺗ ﹺﻬ ﹾﻢ‪ .‬ﹶﻭﰲ ﻓ ﹶ‬
‫ﺑﹺ ﹶﺴ ﹶﺒ ﹺ‬

‫ﻘﺎﺕ ﻭﺍﻟﹺﺪﹶ ﺍﺗﹺ ﹺﻬ ﹾﻢ‪ .‬ﺇﺫ‬‫ﻴﻤﻴﺘﹺ ﹺﻪ ﹶﺗﻌﺎﱃ ﺑﹺﻌﺪﹶ ﹺﺩ ﺍﻷﻃﻔﺎﻝ ﺍﻟﻤﻨﹾﻌ ﹺﻢ ﹶﻋ ﹶﻠ ﹺﻴﻬﻢ ﺑﹺ ﹶﺸ ﹶﻔ ﹺ‬
‫ﹾ‬ ‫ﹸ ﹶ‬ ‫ﹶ‬
‫ﹺ ﹺ‬
‫ﻭﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﹶﺭﺣ ﱠ ﹶ‬ ‫ﹶ‬
‫ﻛﺬﻟﹺ ﹶﻚ ﹶﻳ ﹶﺘﻨﹶ ﱠﻌ ﹸﻢ‬
‫ﻔﻞ ﹶﺟ ﹺﺎﺋـﻊ ﻻ ﹶﻭﺍﻟﹺﺪﹶ ﹶﺓ ﹶﻟ ﹸﻪ؛ ﹶ‬ ‫ﻛﲈ ﺃﻥ ﻛ ﱠﹸﻞ ﻣﻦ ﹶﻟﻪ ﻓﹺﻄﺮ ﹲﺓ ﺳﻠﻴﻤ ﹲﺔ ﻳﺘﹶﺄ ﱠﻟﻢ ﻭﻳﺘﹶﻮﺟﻊ ﹺﻣﻦ ﺑﻜ ﹺ‬
‫ﹶﺎﺀ ﻃﹺ ﹴ‬ ‫ﹶ ﹾ ﹸ ﹶ ﹶ ﹶ ﹶ ﹸ ﹶﹶ ﹶ ﱠ ﹸ ﹾ ﹸ‬
‫ﺪﺍﺕ ﹶﻋﲆ ﺃﻃ ﹶﻔﺎﻟﹺ ﹶﻬﺎ‪.‬‬
‫ﻒ ﺍﻟﻮﺍﻟﹺ ﹺ‬
‫ﹶ‬
‫ﺑﹺ ﹶﺘﻌ ﱡﻄ ﹺ‬
‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﺍﻟﺤﻤﺪﹸ ﷲ ﹶﻋﲆ ﺣ ﹺ ﹺ ﹺ‬
‫ﻛﻤﺎ‬
‫ﻜﻤﺘﻪ ﰲ ﺍﻟﻜﺎﺋﻨﹶﺎﺕ‪ .‬ﺇﺫ ﹶ‬ ‫ﻜﻴﻤ ﱠﻴﺘﻪ ﹶﺗ ﹶﻌﺎﱃ ﺑﹺ ﹶﻌﺪﹶ ﺩ ﺩ ﹶﻗﺎﺋ ﹺﻖ ﹶﺟﻤﻴ ﹺﻊ ﺃﻧﻮﺍ ﹺﻉ ﺣ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹾ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺑﹺﺘ ﹶﹶﺠ ﱢﻠ ﹶﻴﺎﺕ ﹶﺭﺣﻴﻤ ﱠﻴﺘﻪ؛ ﻛ ﹶﹶﺬﻟ ﹶﻚ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﺗ ﹶﺘﻨﹶ ﱠﻌ ﹸﻢ ﹶﻧ ﹾﻔ ﹸﺲ ﺍﻹﻧﺴﺎﻥ ﺑﹺ ﹶﺠ ﹶﻠ ﹶﻮﺍﺕ ﹶﺭ ﹾﺣﻤﺎﻧ ﱠﻴﺘﻪ‪ ،‬ﹶﻭ ﹶﻳ ﹶﺘﻨﹶ ﱠﻌ ﹸﻢ ﹶﻗ ﹸ‬
‫ﻜﻤﺘﹺ ﹺﻪ‪.‬‬ ‫ﹺ ﹺ‬
‫ﻘﻞ ﺍﻹﻧﺴﺎﻥ ﺑﹺ ﹶﻠ ﹶﻄﺎﺋﻒ ﺣ ﹶ‬ ‫ﹶﻳ ﹶﺘ ﹶﻠ ﱠﺬ ﹸﺫ ﹶﻋ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺤﻤﺪﹸ ﷲ ﹶﻋﲆ ﺣ ﹺ ﹺ ﹺ‬
‫ﻘﻲ‬ ‫»ﺍﻟﻮ ﹺﺍﺭﺙ«‪ ،‬ﹶﻭﺑﹺ ﹶﻌﺪﹶ ﺩ ﹶﺟﻤﻴ ﹺﻊ ﹶﻣﺎ ﹶﺑ ﹶ‬ ‫ﹶﺠ ﱢﻠ ﹶﻴﺎﺕ ﺍﺳﻤﻪ ﹶ‬ ‫ﻔﻴﻈ ﱠﻴﺘﻪ ﹶﺗ ﹶﻌﺎﱃ ﺑﹺ ﹶﻌﺪﹶ ﺩ ﺗ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹾ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﺟﻮ ﹶﺩﺍﺕ ﹶﺩﺍﺭ ﺍﻵﺧ ﹶﺮﺓ‪ ،‬ﻭﺑﹺ ﹶﻌﺪﹶ ﺩ ﺁ ﹶﻣﺎﻝ ﺍﻟ ﹶﺒ ﹶﺸ ﹺﺮ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺁﺑﺂﺋﻬﺎ ﹶﻭ ﹶﺻﻮﺍﺣﺒﹺ ﹶﻬﺎ‪ ،‬ﹶﻭﺑﹺ ﹶﻌﺪﹶ ﺩ ﹶﻣ ﹸ‬ ‫ﹶﺑﻌﺪﹶ ﹶﻓ ﹶﻮﺍﺕ ﹸﺃ ﹸﺻﻮﻟ ﹶﻬﺎ ﹶﻭ ﹶ‬
‫ﹶﻔﺲ ﺍﻟﻨﱢ ﹾﻌ ﹶﻤ ﹺﺔ؛ ﹶﻭ ﹶﺑ ﹶﻘﺎ ﹸﺀ ﺍﻟ ﱠﻠ ﱠﺬ ﹺﺓ‬
‫ﻧﻌﻤ ﹰﺔ ﹺﻣ ﹾﻦ ﻧ ﹺ‬‫ﺃﻋﻈﻢ ﹶ‬‫ﹸ‬ ‫ﺧﺮﻭ ﱠﻳ ﹺﺔ‪ .‬ﺇﺫ ﹶﺩ ﹶﻭﺍ ﹸﻡ ﺍﻟﻨﱢ ﹾﻌ ﹶﻤ ﹺﺔ‬ ‫ﹺ‬
‫ﺍﻟﻤﻜﺎﻓﺄﺓ ﺍﻷﹸ ﹶ‬
‫ﹺ‬
‫ﺍﻟﻤ ﹾﺤ ﹸﻔﻮ ﹶﻇﺔ ﻷﺟﻞ ﹸ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺠﻨﱠﺔ ﻧ ﹾﻌ ﹶﻤ ﹲﺔ ﹶﻓ ﹾﻮ ﹶﻕ ﹶﻧ ﹾﻔ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻟ ﱠﺬ ﹲﺓ ﺃﻋﲆ ﹶﻟ ﱠﺬ ﹰﺓ ﻣ ﹾﻦ ﻧ ﹺ‬
‫ﻭﻫﻜﹶﺬﺍ‪.‬‬ ‫ﺲ ﺍ ﹾﻟ ﹶﺠﻨﱠﺔ‪ .‬ﹶ‬ ‫ﻭﺍﻟﺨﻠﻮ ﹸﺩ ﰲ ﹶ‬ ‫ﹶﻔﺲ ﺍﻟ ﱠﻠ ﱠﺬﺓ؛ ﹸ‬

‫ﻮﺩﺍﺕ ﰲ‬ ‫ﹶﻓﺤ ﹺﻔﻴﻈﹺﻴ ﹸﺘﻪ ﹶﺗﻌﺎﱃ ﹶﺗﺘ ﹶﹶﻀﻤﻦ ﻧﹺﻌﻤ ﹰﺎ ﺃﻛﺜﺮ ﻭﺃﺯﻳﺪﹶ ﻭﺃﻋﲆ ﹺﻣﻦ ﺟﻤﻴ ﹺﻊ ﺍﻟﻨﱢﻌ ﹺﻢ ﹶﻋﲆ ﺍﻟﻤﻮﺟ ﹺ‬
‫ﹶ ﹸ‬ ‫ﹶ‬ ‫ﹾ ﹶ‬ ‫ﹶ ﹶ ﹶ‬ ‫ﱠ ﹸ ﹶ‬ ‫ﹶ ﱠ ﹸ ﹶ‬
‫ﺍﻟﻜﺎﺋﻨ ﹺ‬
‫ﹶﺎﺕ‪.‬‬ ‫ﹺ‬ ‫ﹶﺟﻤﻴ ﹺﻊ‬
‫ﺍﻟﺤ ﹾﺴﻨﻰ‪.‬‬ ‫ﹺ‬ ‫ﻭﻫﻜﹶﺬﺍ‪ ،‬ﹶﻓ ﹺﻘﺲ ﹶﻋﲆ ﺍﺳ ﹺﻢ »ﺍﻟﺮﲪﻦ ﻭﺍﻟﺮﺣﻴ ﹺﻢ ﻭﺍﻟﺤ ﹺﻜﻴ ﹺﻢ ﻭﺍﻟﺤ ﹺ ﹺ‬
‫ﻔﻴﻆ« ﺳﺎﺋ ﹶﺮ ﺃﺳﲈﺋﻪ ﹸ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﱠ‬ ‫ﱠ‬ ‫ﹾ‬
‫ﺃﻥ ﰲ ﻛ ﱢﹸﻞ ﺍﺳ ﹴﻢ ﻣﻨﻬﺎ ﻧﹺ ﹶﻌ ﹶﻤ ﹰﺎ‬
‫ﻓﺎﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﻛ ﱢﹸﻞ ﺍﺳ ﹴﻢ ﹺﻣ ﹾﻦ ﺃﺳﲈﺋﻪ ﹶﺗ ﹶﻌﺎﱃ ﹶﺣﻤﺪ ﹰﺍ ﺑﹺﻼ ﻧﹺﻬﺎ ﹶﻳ ﹴﺔ‪.‬ﻟﹺ ﹶﻤﺎ ﱠ‬
‫ﹶ‬
‫ﺑﹺﻼ ﻧﹺ ﹶﻬﺎ ﹶﻳ ﹴﺔ‪.‬‬
‫ﺎﺕ ﺍ ﱠﻟﺘﻲ ﻻ ﻧﹺ ﹶﻬﺎ ﹶﻳ ﹶﺔ‬
‫ﺎﻥ ﻟﻜ ﱢﹸﻞ ﻣﺎ ﻣﴣ ﹺﻣﻦ ﺟﻤﻴ ﹺﻊ ﺍﻹ ﹾﻧﻌﺎﻣ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹾ ﹶ‬ ‫ﹶ ﹶ‬
‫ﺍﻟﺤﻤﺪﹸ ﷲ ﹶﻋﲆ ﺍﻟ ﹸﻘ ﹺ‬
‫ﺮﺁﻥ ﺍ ﱠﻟﺬﻱ ﹸﻫ ﹶﻮ ﺗ ﹾﹶﺮ ﹸﺟ ﹶﻤ ﹲ‬ ‫ﹶ ﹾ‬
‫ﹶﻟﻬﺎ ﺣﻤﺪ ﹰﺍ ﺑﻼ ﻧﹺﻬﺎﻳﺔ‪.‬ﹴ‬
‫ﹶ ﹶ‬ ‫ﹶ ﹶ ﹾ‬
‫ﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺣﻤﺪ ﹰﺍ ﺑﹺﻼ ﻧﹺﻬﺎﻳﺔ‪ .‬ﺇﺫ ﹸﻫﻮ ﺍﻟﻮﺳﻴ ﹶﻠ ﹸﺔ ﻟﻺﻳﻤ ﹺ‬
‫ﺎﻥ‬ ‫ﺍﻟﺤﻤﺪﹸ ﷲ ﹶﻋﲆ ﻣﺤﻤ ﹴﺪ ﹶﻋ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﱠ ﹸ ﹶ ﱠ ﹸ ﹶ ﹾ‬ ‫ﹸ ﹶ ﱠ‬ ‫ﹶ ﹾ‬
‫ﻴﺢ ﻟﹺ ﹶﺠﻤﻴ ﹺﻊ ﹶﺧ ﹶﺰ ﹺﺍﺋ ﹺﻦ ﺍﻟﻨﱢ ﹶﻌ ﹺﻢ ﺍﻟﺘﻲ ﹶﺃﺷ ﹾﺮﻧﹶﺎ ﺇﻟﻴﻬﺎ ﰲ ﹶ‬
‫ﻫﺬﺍ ﺍﻟ ﹶﺒ ﹺ‬
‫ﺎﺏ ﺍﻟ ﱠﺜﺎﲏ ﺁﻧﻔ ﹰﺎ‪.‬‬ ‫ﺍﻟﻤ ﹶﻔﺎﺗﹺ ﹺ‬
‫ﻤﻴﻊ ﹶ‬
‫ﹺ‬
‫ﺍ ﱠﻟﺬﻱ ﻓﻴﻪ ﹶﺟ ﹸ‬
‫ﻬﺮ ﹾﺳ ﹶﺘ ﹲﺔ ﻷﻧ ﹶﹾﻮﺍ ﹺﻉ ﻧﹺ ﹶﻌ ﹺﻤ ﹺﻪ‬
‫ﺎﺕ ﹶﺭ ﱢﺏ ﺍﻟ ﹶﻌﺎ ﹶﻟﻤﻴ ﹶﻦ‪ ،‬ﻭﻓﹺ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﹶﻋﲆ ﻧ ﹾﻌ ﹶﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ﺍ ﱠﻟﺘﻲ ﹶ‬
‫ﻫﻲ ﹶﻣﺮﺿ ﱠﻴ ﹸ‬ ‫ﹶ‬
‫ﺍﻟﻤﺎﺩﻳ ﹺﺔ ﻭﺍﻟﻤﻌﻨﹶﻮﻳ ﹺﺔ‪ ،‬ﺣﻤﺪ ﹰﺍ ﺑﹺﻼ ﻧﹺﻬﺎﻳﺔ‪.‬ﹴ‬
‫ﹶ ﹶ‬ ‫ﹶ ﱢﱠ ﹶ ﹶ ﹾ ﱠ ﹶ ﹾ‬
‫‪٤٣٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻣﻨﺔ‬
‫ﺎﻑ ﺟﻤﺎﻟﹺ ﹺﻪ ﻭﻛﹶﻤﺎﻟﹺ ﹺﻪ‪ ،‬ﹶ ﹺ‬ ‫ﺎﺭ ﺃﻭﺻ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﺒﻴﺮ‬
‫ﹶﺎﺏ ﺍﻟﻜ ﹸ‬ ‫ﻫﺬﺍ ﺍﻟﻜﺘ ﹸ‬ ‫ﹶ ﹶ ﹶ ﹶ‬ ‫ﺈﻇﻬ ﹺ ﹶ‬ ‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﺍ ﱠﻟﺬﻱ ﹶﻳ ﹾﺤ ﹶﻤﺪﹸ ﹶﻟ ﹸﻪ ﹶﻭ ﹸﻳﺜﻨﻲ ﹶﻋ ﹶﻠﻴﻪ ﺑﹺ ﹶ‬ ‫ﹶ‬
‫ﻮﺭﻫﺎ‪ ،‬ﻭﺑﹺﺠﻤﻴﻊ ﻛ ﹺﹶﻠﻤﺎﺗﹺﻪﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺃﺑﻮﺍﺑﹺﻪ ﹶﻭ ﹸﻓ ﹸﺼﻮﻟ ﹶﻬﺎ‪ ،‬ﻭﺑﹺ ﹶﺠﻤﻴﻊ ﹶﺻﺤﺎﺋﻔﻪ ﹶﻭ ﹸﺳ ﹸﻄ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﹶ ﹶ‬ ‫ﺑﺠﻤﻴ ﹺﻊ ﹶ‬ ‫ﺍﻟﻤ ﹶﺴ ﹼﻤﻰ ﺑـ»ﺍﻟﻜﺎﺋﻨﹶﺎﺕ« ﹶ‬ ‫ﹸ‬
‫ﺎﺷ ﹺﻪ ﺍﻷﺣﺪﹺ‬ ‫ﻼﻝ ﹶﻧ ﱠﻘ ﹺ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﺃﻭﺻﺎﻑ ﹶﺟ‬ ‫ﺈﻇﻬﺎﺭ ﹶﺑ ﹶﻮﺍﺭﻕ ﹶ‬ ‫ﹶﻭ ﹸﺣ ﹸﺮﻭﻓﻬﺎ‪ ،‬ﻛ ﱞﹸﻞ ﺑﹺ ﹶﻘﺪﹶ ﺭ ﻧ ﹾﺴ ﹶﺒﺘﻪ ﹶﻳ ﹾﺤ ﹶﻤﺪﹸ ﹸﻩ ﹶﺗ ﹶﻌﺎﱃ ﹶﻭ ﹸﻳ ﹶﺴ ﱢﺒ ﹸﺤ ﹸﻪ ﺑﹺ ﹶ‬
‫ﺍﻟﺮ ﹺﺣﻴ ﹺﻢ‪ ،‬ﹶﻭﺑﹺ ﹶﻤ ﹾﻈ ﹶﻬ ﹺﺮ ﱠﻳ ﹺﺔ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺮ ﹾﺣ ﹶﻤ ﹺﻦ ﱠ‬ ‫ﻷﺿ ﹶﻮﺍﺀ ﹾﺃﻭ ﹶﺻﺎﻑ ﹶﺟ ﹶﻤﺎﻝ ﻛﹶﺎﺗﺒﹺﻪ ﱠ‬ ‫ﻈﻬ ﹺﺮ ﱠﻳ ﹺﺔ ﻛ ﱟﹸﻞ ﺑﹺ ﹶﻘﺪﹶ ﹺﺭ ﻧﹺ ﹾﺴ ﹶﺒﺘﹺ ﹺﻪ ﹾ‬ ‫ﹺ‬
‫ﺍﻟﺼ ﹶﻤﺪ ﺑﹺ ﹶﻤ ﹶ‬ ‫ﱠ‬
‫ﹺ‬
‫ﺍﻟﺤﻜﻴ ﹺﻢ‪ ،‬ﹶﻭﺑﹺﻤﺮﺁﺗ ﱠﻴﺔ‬ ‫ﹺ‬ ‫ﺪﻳﺮ ﺍﻟ ﹾﻌﻠﻴ ﹺﻢ ﺍﻟ ﹶﻌ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻷﻧﻮﺍﺭ ﹾﺃﻭ ﹶﺻﺎﻑ ﻛﲈﻝ ﹸﻣﻨﹾﺸﺌﻬﺎ ﻭ ﹸﻣﻨﹾﺸﺪﻫﺎ ﺍﻟ ﹶﻘ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻛ ﱟﹸﻞ ﺑﹺ ﹶﻘﺪﹶ ﹺﺭ ﻧ ﹾﺴ ﹶﺒﺘﻪ‬
‫ﺰﻳﺰ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺﹺ ﹺ ﹺ‬
‫ﺍﻟﺤﺴﻨﻰ‪ .‬ﹶﺟ ﱠﻞ ﹶﺟﻼ ﹸﻟ ﹸﻪ ﻭﻻ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﹸﻫ ﹶﻮ‪.‬‬ ‫ﺃﺳﲈﺀ ﹶﻣ ﹾﻦ ﹶﻟ ﹸﻪ ﺍﻷﺳﲈﺀ ﹸ‬ ‫ﹶﺠ ﱢﻠ ﹶﻴﺎﺕ ﹾ‬ ‫ﻛﻞ ﺑﹺ ﹶﻘﺪﹶ ﹺﺭ ﻧ ﹾﺴ ﹶﺒﺘﻪ ﻷﺷ ﱠﻌﺔ ﺗ ﹶ‬ ‫ﱟ‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺘﺎﺳﻌﺔ‬
‫ﹶﺎﺕ ﹺﻣﻦ ﺃﻭ ﹺﻝ ﺍﻟﺪﱡ ﻧﻴﺎ ﺇﱃ ﹺ‬
‫ﺁﺧ ﹺﺮ‬ ‫ﺍﻟﻜﺎﺋﻨ ﹺ‬
‫ﹺ‬ ‫ﺏ ﹶﺫﺭ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﹾ ﱠ‬ ‫ﺍﺕ‬ ‫ﺍﻟﺤ ﹾﻤﺪﹸ ‪-‬ﻣ ﹶﻦ ﺍﷲ ﺑﺎﷲ ﹶﻋﲆ ﺍﷲ‪ -‬ﷲ ﺑﹺ ﹶﻌﺪﹶ ﺩ ﹶﺿ ﹾﺮ ﹺ ﱠ‬ ‫ﹶ‬
‫ﺍﻷﺯ ﹺﻝ ﺇﱃ ﺍﻷﺑﺪ‪.‬ﹺ‬
‫ﺍﻟﺨﻠ ﹶﻘ ﹺﺔ ﰲ ﹶﻋﺎﺷ ﹶﺮﺍﺕ ﹶﺩﻗﺎﺋ ﹺﻖ ﺍﻷﺯﻣﻨﹶﺔ ﻣ ﹶﻦ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬
‫ﺍﻟﺤﻤﺪﹸ ﷲ ﹶﻋﲆ »ﺍﻟﺤﻤﺪﹸ ﷲ« ﺑﹺﺪﹶ ﹴ ﹺ‬
‫ﻠﺴ ﹸﻞ ﺇﱃ ﹶﻣﺎ ﻻ ﹶﻳ ﹶﺘﻨﹶﺎﻫﻰ‪.‬‬ ‫ﻭﺭ ﺩﺍﺋ ﹴﺮ ﰲ ﺗ ﹶﹶﺴ ﹸ‬
‫ﻠﺴ ﹴﻞ ﹶﻳﺘ ﹶﹶﺴ ﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ ﹾ‬
‫)‪(١‬‬

‫ﺍﺕ ﻭ ﹺ‬
‫ﹺ‬ ‫ﺎﻥ ﹶﻋ ﹶﻠ ﱠﻲ ﹶﻭ ﹶﻋﲆ ﺇﺧﻮﺍﲏ ﺑﹺ ﹶﻌﺪﹶ ﹺﺩ ﹶﺿ ﹾﺮ ﹺ‬ ‫ﺍﻟﺤﻤﺪﹸ ﷲ ﹶﻋﲆ ﻧﹺﻌﻤ ﹺﺔ ﺍﻟ ﹸﻘ ﹺ‬
‫ﺮﺁﻥ ﻭﺍﻹﻳﻤ ﹺ‬
‫ﺟﻮﺩﻱ ﰲ‬ ‫ﺏ ﹶﺫ ﱠﺭ ﹸ‬ ‫ﹶ ﹶ‬ ‫ﹾﹶ‬ ‫ﹶ ﹾ‬
‫ﺍﻵﺧﺮﺓ‪.‬ﹺ‬
‫ﻘﺎﺋ ﹺﻬﻢ ﰲ ﹺ‬ ‫ﺎﺋﻖ ﹸﻋﻤﺮﻱ ﰲ ﺍﻟﺪﱡ ﻧﻴﺎ‪ ،‬ﻭﺑ ﹶﻘ ﹺﺎﺋﻲ ﻭﺑ ﹺ‬ ‫ﹺ ﹺ‬
‫ﹶ‬ ‫ﹾ‬ ‫ﹶ‬ ‫ﹶ ﹶﹶ‬ ‫ﹶﻋﺎﺷ ﹶﺮﺍﺕ ﹶﺩ ﹶﻗ ﹺ ﹾ‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬
‫﴿‪﴾ÒÑÐÏÎÍÌËÊÉÈÇÆÅÄÃÂÁ‬‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺﹺ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﺁﻣﻴﻦ‪.‬‬ ‫ﻬﻢ ﹶﺻ ﱢﻞ ﹶﻋﲆ ﹶﺳ ﱢﻴﺪﻧﹶﺎ ﹸﻣ ﹶﺤ ﱠﻤﺪ ﺑﹺ ﹶﻌﺪﹶ ﺩ ﹶﺣ ﹶﺴﻨﹶﺎﺕ ﹸﺃ ﱠﻣﺘﻪ ﹶﻭ ﹶﻋﲆ ﺁﻟﻪ ﹶﻭ ﹶﺻ ﹾﺤﺒﹺﻪ ﹶ‬
‫ﻭﺳ ﱢﻠ ﹾﻢ ﹶ‬ ‫ﺍﻟ ﹼﻠ ﱠ‬
‫ﺭﺏ ﺍﻟ ﹶﻌﺎ ﹶﻟ ﹺﻤﻴﻦ‪.‬‬
‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﱢ‬
‫ﹶﻭ ﹶ‬

‫)‪ (١‬ﺍﻟﺪﻭﺭ ﻭﺍﻟﺘﺴﻠﺴﻞ ﳏﺎﻻﻥ ﰲ ﺩﺍﺋﺮﺓ ﺍﳌﻤﻜﻨﺎﺕ‪ .‬ﻷﳖﲈ ﻳﻘﺘﻀﻴﺎﻥ ﻋﺪﻡ ﺍﻟﺘﻨﺎﻫﻲ‪ ،‬ﻭﺩﺍﺋﺮﺓ ﺍﳌﻤﻜﻨﺎﺕ ﻣﺘﻨﺎﻫﻴﺔ ﻓﻼ ﺗﺴﻊ ﻏﲑ‬
‫ﺍﳌﺘﻨﺎﻫﻲ‪ .‬ﺃﻣﺎ ﺍﳊﻤﺪ ﺍﳌﺘﻌﻠﻖ ﺑﺪﺍﺋﺮﺓ ﺍﻟﻮﺟﻮﺏ ﻓﻬﻮ ﻏﲑ ﹴ‬
‫ﻣﺘﻨﺎﻩ‪ .‬ﻓﻴﺪﺧﻞ ﺑﺎﻟﺪﻭﺭ ﻭﺍﻟﺘﺴﻠﺴﻞ ﰲ ﺩﺍﺋﺮﺓ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﻓﻴﺘﻤﻜﻦ‬
‫ﻓﻴﻬﺎ ﻭﺗﺴﻌﻪ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٣٤‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‬
‫ﰲ ﻣﺮﺍﺗﺐ‬
‫»ﺍﷲ ﺍﻛﱪ«‬

‫»ﺳﻨﺬﻛﺮ ﺳﺒﻌ ﹰﺎ ﻣﻦ ﺛﻼﺙ ﻭﺛﻼﺛﲔ ﻣﺮﺗﺒﺔ ﳍﺬﺍ ﺍﻟﺒﺎﺏ‪ ،‬ﺣﻴﺚ ﻗﺪ ﹸﺫﻛﺮ ﹲ‬

‫ﻗﺴﻢ ﻣﻬﻢ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﳌﺮﺍﺗﺐ ﰲ ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﲏ ﻣﻦ ﺍﳌﻜﺘﻮﺏ ﺍﻟﻌﴩﻳﻦ‪ ،‬ﻭﰲ ﳖﺎﻳﺔ ﺍﳌﻮﻗﻒ ﺍﻟﺜﺎﲏ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻭﺍﻟﺜﻼﺛﲔ‪ ،‬ﻭﰲ ﺑﺪﺍﻳﺔ ﺍﳌﻮﻗﻒ ﺍﻟﺜﺎﻟﺚ ﻣﻨﻬﺎ‪ .‬ﻓﻤﻦ ﺷﺎﺀ ﺃﻥ ﻳﻄﻠﻊ ﻋﲆ ﺣﻘﻴﻘﺔ ﻫﺬﻩ ﺍﳌﺮﺍﺗﺐ‪ ،‬ﻓﻠﲑﺍﺟﻊ‬
‫ﺗﻠﻚ ﺍﻟﺮﺳﺎﺋﻞ«‪.‬‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻷﻭﱃ‬
‫﴿‪ ~ } | { z y x w v u t s‬ﮯ ¡ ‪§ ¦ ¥ ¤ £ ¢‬‬
‫¨ ©﴾ )ﺍﻹﴎﺍﺀ‪ .(١١١ :‬ﹶﻟ ﱠﺒ ﹶ‬
‫ﻴﻚ ﹶﻭ ﹶﺳ ﹾﻌﺪﹶ ﹶ‬
‫ﻳﻚ‪..‬‬
‫ﺍﻟﺨﺎﻟﹺ ﹸﻖ‬
‫ﺪﺭ ﹰﺓ ﹶﻭ ﹺﻋﻠﻤ ﹰﺎ‪ ،‬ﺇﺫ ﹸﻫ ﹶﻮ ﹶ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹶﺼ ﱢﻮ ﹸﺭ ﺍ ﱠﻟﺬﻱ ﹶﺻﻨ ﹶﹶﻊ‬ ‫ﺍﻟﺒﺎﺭﺉ ﹸ‬‫ﹸ‬ ‫ﺟﻞ ﺟﻼ ﹸﻟﻪ ﺍﷲ ﹶﺃ ﹾﻛ ﹶﺒ ﹸﺮ ﻣ ﹾﻦ ﻛ ﱢﹸﻞ ﳾﺀ ﹸﻗ ﹶ‬ ‫ﱠ‬
‫ﺑﺬﻟﹺ ﹶﻚ ﺍﻟ ﹶﻘ ﹶﻠﻢ‪ .‬ﺇﺫ ﹶ‬
‫ﺫﺍﻙ‬ ‫ﺍﻹﻧﺴﺎﻥ ﹶ‬
‫ﹶ‬ ‫ﹶﺐ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﹶﺐ ﺍﻟﻜﹶﺎﺋﻨﹶﺎﺕ ﺑ ﹶﻘ ﹶﻠ ﹺﻢ ﹶﻗﺪﹶ ﹺﺭﻩ ﻛ ﹶﹶﻤﺎ ﹶﻛﺘ ﹶ‬
‫ﹺ ﹺ‬
‫ﺪﺭﺗﻪ ﻛﺎﻟﻜﹶﺎﺋﻨﹶﺎﺕ‪ ،‬ﹶﻭ ﹶﻛﺘ ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑ ﹸﻘ ﹺ‬
‫ﹶ ﹶ‬
‫ﺍﻙ ﹶﺻ ﱠﻴ ﹶﺮ ﹸﻩ ﹶﻣ ﹾﺴﺠﺪ ﹰﺍ‪.‬‬‫ﹸﻮﺏ ﹶﻗﺪﹶ ﹺﺭ ﹺﻩ‪ .‬ﺇﺑﺪﹶ ﺍ ﹸﻋ ﹸﻪ ﻟﹺ ﹶﺬ ﹶ‬ ‫ﺪﺭﺗﻪ ﹶﻣﻜﺘ ﹸ‬
‫ﺍﻟﺼﻐﲑ ﻣﺼﻨﹸﻮﻉ ﹸﻗ ﹺ ﹺ‬
‫ﹸ ﹶ‬ ‫ﹺ ﹶ‬ ‫ﹶﺒﻴﺮ ﻛ ﹶﹶﻬ ﹶﺬﺍ ﺍﻟ ﹶﻌﺎ ﹶﻟ ﹺﻢ‬‫ﺍﻟ ﹶﻌﺎ ﹶﻟ ﹸﻢ ﺍﻟﻜ ﹸ‬
‫ﹶﺎﺅ ﹸﻩ ﹺﳍﺬﺍ ﹶﺻ ﱠﻴ ﹶﺮ ﹸﻩ ﹶﻣ ﹾﻤ ﹸﻠﻮﻛ ﹰﺎ‪ .‬ﹶﺻﻨﹾ ﹶﻌ ﹸﺘ ﹸﻪ ﰲ‬ ‫ﺫﺍﻙ ﹸﻣﻠﻜ ﹰﺎ‪ .‬ﺑﹺﻨ ﹸ‬
‫ﺍﻙ ﹶﺻ ﱠﻴ ﹶﺮ ﹶ‬ ‫ﺎﺅ ﹸﻩ ﻟﹺ ﹶﺬ ﹶ‬
‫ﺎﺟﺪ ﹰﺍ‪ .‬ﺇﻧ ﹶﹾﺸ ﹸ‬ ‫ﻟﻬﺬﺍ ﹶﺻ ﱠﻴﺮ ﹸﻩ ﺳ ﹺ‬
‫ﹶ ﹶ‬ ‫ﻳﺠﺎ ﹸﺩ ﹸﻩ ﹶ‬ ‫ﺇﹺ ﹶ‬
‫ﺫﺍﻙ ﺗ ﹺ ﹺ‬ ‫ﺪﺭ ﹸﺗ ﹸﻪ ﰲ ﹶ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶ‬
‫ﺸﻤ ﹶﺘ ﹸﻪ‪ .‬ﹶﺭ ﹾﺣ ﹶﻤ ﹸﺘ ﹸﻪ ﰲ ﹶﻫﺬﺍ‬‫ﹸﻈﻬ ﹸﺮ ﺣ ﹶ‬ ‫ﺎﻫ ﹶﺮ ﹾﺕ ﻛﺘﹶﺎﺑ ﹰﺎ‪ .‬ﺻ ﹾﺒ ﹶﻐ ﹸﺘ ﹸﻪ ﰲ ﹶﻫﺬﺍ ﺗ ﹶﹶﺰ ﹶﺍﻫ ﹶﺮ ﹾﺕ ﺧﻄﺎ ﹶﺑ ﹰﺎ‪ .‬ﹸﻗ ﹶ‬ ‫ﺫﺍﻙ ﹶﺗ ﹶﻈ ﹶ‬
‫ﺍﻷﺣﺪﹸ ‪ .‬ﹺﺳ ﱠﻜ ﹸﺘ ﹸﻪ ﰲ ﹶﺫﺍﻙ ﰲ‬ ‫ﹺ‬
‫ﺍﻟﻮﺍﺣﺪﹸ ‪ .‬ﻧ ﹾﻌ ﹶﻤ ﹸﺘ ﹸﻪ ﰲ ﹶﻫﺬﺍ ﺗﹸﻌﻠ ﹸﻦ ﹸﻫ ﹶﻮ ﹶ‬
‫ﹺ ﹺ‬
‫ﺫﺍﻙ ﺗ ﹾﹶﺸ ﹶﻬﺪﹸ ﹸﻫ ﹶﻮ ﹶ‬ ‫ﺸﻤ ﹸﺘ ﹸﻪ ﰲ ﹶ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺗﹶﻨﻈ ﹸﻢ ﻧ ﹾﻌ ﹶﻤ ﹶﺘ ﹸﻪ‪ .‬ﺣ ﹶ‬
‫ﺍﳉﺴ ﹺﻢ ﻭﺍﻷﻋ ﹺ‬ ‫ﺍﻷﺟ ﹶﺰ ﹺﺍﺀ ﹸﺳﻜﻮﻧ ﹰﺎ ﹶﺣ ﹶﺮ ﹶﻛ ﹰﺔ‪ .‬ﺧﺎﺗ ﹸﹶﻤ ﹸﻪ ﰲ ﹶﻫﺬﺍ ﰲ ﹺ‬
‫ﻀﺎﺀ ﹸﺣ ﹶﺠ ﹾﻴ ﹶﺮ ﹰﺓ ﹶﺫ ﱠﺭﺓﹰ‪.‬‬ ‫ﹶ ﹾ‬ ‫ﺍﻟﻜ ﱢﹸﻞ ﹶﻭ ﹾ‬
‫ﺎﻭ ﹰﺓ ﹸﻣ ﹾﻄ ﹶﻠ ﹶﻘ ﹰﺔ ﹶﻣ ﹶﻊ ﺍﻧﹾﺘﹺ ﹶﻈﺎ ﹴﻡ ﹸﻣ ﹾﻄ ﹶﻠ ﹴﻖ‪ ،‬ﰲ ﹸﺳ ﹾﺮ ﹶﻋ ﹴﺔ‬
‫ﻛﻴﻒ ﺗﹶﺮ￯ ﻛﹶﺎﻟ ﹶﻔ ﹶﻠ ﹺﻖ ﹶﺳ ﹶﺨ ﹶ‬ ‫ﺍﻟﻤﺘ ﹺﱠﺴ ﹶﻘ ﹺﺔ ﹶ‬ ‫ﹺ‬
‫ﹶﻓﺎ ﹾﻧ ﹸﻈ ﹾﺮ ﺇﱃ ﺁ ﹶﺛﺎﺭﻩ ﹸ‬
‫ﺎﻥ ﹸﻣ ﹾﻄ ﹶﻠ ﹴﻖ ‪ ،‬ﰲ ﹸﻭ ﹾﺳ ﹶﻌ ﹴﺔ ﹸﻣ ﹾﻄ ﹶﻠ ﹶﻘ ﹴﺔ ﹶﻣ ﹶﻊ ﹸﺣ ﹾﺴ ﹺﻦ ﹸﺻﻨﹾ ﹴﻊ‬ ‫ﺍﻥ ﻣ ﹾﻄ ﹶﻠ ﹴﻖ‪ ،‬ﰲ ﺳﻬﻮ ﹶﻟ ﹴﺔ ﻣ ﹾﻄ ﹶﻠ ﹶﻘ ﹴﺔ ﻣﻊ ﺇ ﹾﺗ ﹶﻘ ﹴ‬
‫ﹶ ﹶ‬ ‫ﹸ‬ ‫ﹸ ﹸ‬
‫ﹴ‬ ‫ﹴ‬
‫ﹸﻣ ﹾﻄ ﹶﻠ ﹶﻘﺔ ﹶﻣ ﹶﻊ ﺍﺗ ﹶﱢﺰ ﹸ‬
‫ﺎﺯ ﹸﻣ ﹾﻄ ﹶﻠ ﹴﻖ‪ ،‬ﰲ ﹸﺭ ﹾﺧ ﹶﺼ ﹴﺔ ﹸﻣ ﹾﻄ ﹶﻠ ﹶﻘ ﹴﺔ‬‫ﺎﻕ ﹸﻣ ﹾﻄ ﹶﻠ ﹴﻖ‪ ،‬ﰲ ﹺﺧ ﹾﻠ ﹶﻄ ﹴﺔ ﹸﻣ ﹾﻄ ﹶﻠ ﹶﻘ ﹴﺔ ﹶﻣ ﹶﻊ ﺍ ﹾﻣﺘﹺ ﹶﻴ ﹴ‬ ‫ﻣ ﹾﻄ ﹶﻠ ﹴﻖ‪ ،‬ﰲ ﹸﺑ ﹾﻌﺪﹶ ﹴﺓ ﻣ ﹾﻄ ﹶﻠ ﹶﻘ ﹴﺔ ﻣ ﹶﻊ ﺍ ﱢﺗ ﹶﻔ ﹴ‬
‫ﹶ‬ ‫ﹸ‬ ‫ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﺍﻟﻤﻨﹶﺎﻓﻖ ﹶﻋﲆ‬ ‫ﺍﻟﻤ ﹶﺤ ﱢﻘﻖ‪ ،‬ﹸﻣ ﹾﺠﺒﹺ ﹶﺮ ﹲﺓ ﹾ‬
‫ﻟﻸﺣ ﹶﻤﻖ ﹸ‬ ‫ﺍﻟﻤ ﹾﺸ ﹸﻬﻮ ﹶﺩ ﹸﺓ ﹶﺷﺎﻫﺪﹶ ﹲﺓ ﻟﻠ ﹶﻌﺎﻗ ﹺﻞ ﹸ‬ ‫ﹶﻣ ﹶﻊ ﹸﻏ ﹸﻠ ﱟﻮ ﹸﻣ ﹾﻄ ﹶﻠﻖ‪ .‬ﹶﻓ ﹶﻬﺬﻩ ﺍﻟ ﹶﻜ ﹾﻴﻔ ﱠﻴ ﹸﺔ ﹶ‬
‫ﺍﻟﻤ ﹾﻄ ﹶﻠ ﹸﻖ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶﻗ ﹸﺒ ﹺ‬
‫ﻴﻢ ﹸ‬ ‫ﺍﻟﻤ ﹾﻄ ﹶﻠ ﹶﻘﺔ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﻌﻠ ﹸ‬ ‫ﻟﻠﺤ ﱢﻖ ﺫﻱ ﺍﻟ ﹸﻘﺪﹾ ﹶﺭﺓ ﹸ‬ ‫ﺍﻟﻮ ﹾﺣﺪﹶ ﺓ ﹶ‬ ‫ﻮﻝ ﹶ‬
‫ﺍﻟﺼﻨﹾ ﹶﻌﺔ ﹶﻭ ﹶ‬
‫‪٤٣٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﺸ ﹾﺮﻛ ﹺﹶﺔ ﹸﺻ ﹸﻌﻮ ﹶﺑ ﹲﺔ ﹸﻣﻨ ﹶﻐ ﹺﻠ ﹶﻘ ﹲﺔ‪:‬‬

‫ﺍﻟﻮ ﹾﺣﺪﹶ ﹺﺓ ﹸﺳ ﹸﻬﻮ ﹶﻟ ﹲﺔ ﹸﻣ ﹾﻄ ﹶﻠ ﹶﻘ ﹲﺔ‪ ،‬ﹶﻭﰲ ﺍﻟ ﹶﻜ ﹾﺜ ﹶﺮ ﹺﺓ ﹶﻭ ﱢ‬
‫ﹶﻭﰲ ﹶ‬
‫ﹶﺎﺕ ﻛﹶﺎﻟﻨ ﹾﱠﺨ ﹶﻠ ﹺﺔ‪ ،‬ﹶﻭﺍﻟﻨ ﹾﱠﺨ ﹶﻠ ﹸﺔ ﻛﹶﺎﻟ ﱠﺜ ﹶﻤ ﹶﺮ ﹺﺓ ﹸﺳ ﹸﻬﻮ ﹶﻟ ﹰﺔ ﰲ ﺍﻻ ﹾﺑﺘﹺﺪﹶ ﺍﻉﹺ‪.‬‬ ‫ﺍﺣ ﹺﺪ‪ ،‬ﹶﻓﺎﻟﻜ ﹺ‬
‫ﹶﺎﺋﻨ ﹸ‬ ‫ﺇﻥ ﹸﺃﺳﻨﹺﺪﹶ ﻛ ﱡﹸﻞ ﺍﻷﺷﻴﺎﺀ ﹺﻟﻠﻮ ﹺ‬
‫ﹶ‬ ‫ﹾ ﹾ‬
‫ﺍﺕ ﺻﻌﻮﺑ ﹰﺔ ﰲ ﺍﻻﻣﺘﹺﻨﹶﺎﻉﹺ‪ .‬ﺇﺫ ﺍﻟﻮ ﹺ‬ ‫ﹶﺎﻟﺸﺠﺮ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﻭ ﹾ ﹺ ﹺ ﹺ‬
‫ﺍﺣﺪﹸ‬ ‫ﹶ‬ ‫ﹾ‬ ‫ﹸ ﹸ ﹶ‬ ‫ﺇﻥ ﹸﺃ ﹾﺳﻨﺪﹶ ﻟﻠ ﹶﻜ ﹾﺜ ﹶﺮﺓ ﹶﻓﺎﻟﻨ ﹾﱠﺨﻠ ﹸﺔ ﻛﹶﺎﻟﻜﹶﺎﺋﻨﹶﺎﺕ‪ ،‬ﹶﻭﺍﻟ ﱠﺜ ﹶﻤ ﹶﺮ ﹸﺓ ﻛ ﱠ ﹶ ﹶ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﹶﺜﲑ ﺑﹺﻼ ﹸﻛ ﹾﻠ ﹶﻔﺔ ﻭﻻ ﹸﻣ ﹶﺒ ﹶ‬ ‫ﹺ‬
‫ﻭﻭ ﹾﺿﻌﻴ ﹰﺔ ﻟﻠﻜ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻮ ﹾﺿﻌ ﱠﻴ ﹸﺔ‬ ‫ﺎﺷ ﹶﺮﺓ؛ ﻭ ﹶﻟ ﹾﻮ ﹸﺃﺣﻴ ﹶﻠ ﹾﺖ ﺗ ﹾﻠ ﹶﻚ ﹶ‬ ‫ﺍﻟﻮﺍﺣﺪ ﹸﻳ ﹶﺤ ﱢﺼ ﹸﻞ ﻧﹶﺘ ﹶ‬
‫ﻴﺠ ﹰﺔ ﹶ‬ ‫ﺑﹺﺎﻟﻔ ﹾﻌ ﹺﻞ ﹶ‬
‫ﹶﺎﻷﻣ ﹺﲑ ﹶﻣ ﹶﻊ‬‫ﺍﺕ ﻛ ﹺ‬ ‫ﺍﺕ ﻭﻣ ﹶﺸﺎﺟﺮ ﹴ‬ ‫ﺎﺕ ﻭﻣﺒ ﹶ ﹴ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﻭﺍﻟﻨﱠﺘﻴﺠ ﹸﺔ ﺇﱃ ﺍﻟﻜ ﹺ‬
‫ﺎﺷ ﹶﺮ ﹶ ﹸ ﹶ ﹶ‬ ‫ﹶﺜﺮﺓ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﹶﺼ ﹶﻞ ﺇﻟﻴﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﺘ ﹶﻜ ﱡﻠ ﹶﻔ ﹶ ﹸ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﺍﺕ‪ ،‬ﻭﻧﹸﻘ ﹶﻄﺔﹺ‬ ‫ﺍﺕ‪ ،‬ﻭﺍﻟ ﹶﻔﻮﺍﺭ ﹺﺓ ﻣﻊ ﺍﻟ ﹶﻘ ﹶﻄﺮ ﹺ‬ ‫ﺍﻷﺭﺽ ﻣﻊ ﺍﻟﺴﻴﺎﺭ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﱠ ﹶ ﹶ ﹶ‬ ‫ﹺ ﹶ ﹶ ﱠ ﱠ ﹶ‬ ‫ﺍﻟﺤ ﹶﺠﺮﺍﺕ‪ ،‬ﹶﻭ‬ ‫ﺍﻟﻨﱠ ﹶﻔ ﹶﺮﺍﺕ‪ ،‬ﹶﻭﺍﻟ ﹶﺒ ﹺﺎﲏ ﹶﻣ ﹶﻊ ﹶ‬
‫ﹶﻂ ﰲ ﺍﻟﺪﱠ ﹺﺍﺋ ﹶﺮ ﹺﺓ‪.‬‬‫ﺍﻟﻤﺮﻛ ﹺﹶﺰ ﻣﻊ ﺍﻟﻨﱡﻘ ﹺ‬
‫ﹶﹾ ﹶ ﹶ‬
‫ﺐ ﻟﹺ ﹶﺤ ﹾﻤ ﹺﻞ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﺎﺏ ﹶﻣ ﹶﻘﺎ ﹶﻡ ﹸﻗﺪﹾ ﹶﺭﺓ ﹶﻏ ﹾﻴ ﹺﺮ ﹶﻣ ﹾﺤﺪﹸ ﻭ ﹶﺩﺓ‪ .‬ﹶﻭﻻ ﹶﻳ ﹾﻀ ﹶﻄ ﱡﺮ ﱠ‬
‫ﺍﻟﺴ ﹶﺒ ﹸ‬ ‫ﺍﻹﻧﺘﺴ ﹸ‬
‫ﹶ‬ ‫ﺍﻟﻮ ﹾﺣﺪﹶ ﹺﺓ ﹶﻳ ﹸﻘﻮ ﹸﻡ‬ ‫ﺃﻥ ﰲ ﹶ‬ ‫ﺑﹺ ﹺﺴ ﱢﺮ ﱠ‬
‫ﺐ ﻟﹺ ﹶﺤ ﹾﻤ ﹺﻞ ﹶﻣﻨﹶﺎﺑ ﹺﻊ‬ ‫ﺍﻟﺸ ﹾﺮﻛ ﹺﹶﺔ ﹶﻳ ﹾﻀ ﹶﻄ ﱡﺮ ﻛ ﱡﹸﻞ ﹶﺳ ﹶﺒ ﹴ‬ ‫ﺍﻟﻤ ﹾﺴﻨ ﹺﹶﺪ ﺇ ﹶﻟ ﹺﻴﻪ‪ .‬ﹶﻭﰲ ﱢ‬ ‫ﹺ‬
‫ﹶﻣﻨﹶﺎﺑ ﹺﻊ ﹸﻗ ﱠﻮﺗﻪ ﹶﻭ ﹶﻳ ﹶﺘ ﹶﻌﺎ ﹶﻇ ﹸﻢ ﺍﻷ ﹶﺛ ﹸﺮ ﺑﺎﻟﻨ ﹾﱢﺴ ﹶﺒﺔ ﺇﱃ ﹸ‬
‫ﹺﹺ‬
‫ﺍﻟﺠﺒﺎﺑﹺ ﹶﺮ ﹺﺓ‪ ،‬ﹶﻭ ﹶﺣ ﹶﻤ ﹶﻠ ﹾﺖ‬ ‫ﺍﻟﺬ ﹶﺑﺎ ﹶﺑ ﹸﺔ ﹶﻋﲆ ﹶ‬ ‫ﺖ ﺍﻟﻨ ﹾﱠﻤ ﹶﻠ ﹸﺔ ﹶﻭ ﱡ‬ ‫ﹸﻗﻮﺗﹺ ﹺﻪ؛ ﹶﻓﻴﺘﹶﺼﺎ ﹶﻏﺮ ﺍﻷ ﹶﺛﺮ ﺑﹺﻨﹺﺴﺒ ﹺﺔ ﹺﺟﺮ ﹺﻣ ﹺﻪ‪ .‬ﻭ ﹺﻣﻦ ﻫﻨﹶﺎ ﹶﻏ ﹶﻠﺒ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹾ ﹸ‬ ‫ﹸ ﹾ ﹶ ﹾ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﱠ‬
‫ﹺ‬
‫ﺍﻟﺼﻐ ﹶﻴﺮ ﹸﺓ ﹶﺷ ﹶﺠ ﹶﺮ ﹰﺓ ﹶﻋﻈﻴﻤﺔ‪.‬‬ ‫ﹺ‬
‫ﺍﻟﻨ ﹶﱡﻮﺍ ﹸﺓ ﱠ‬
‫ﺍﻟﻤ ﹾﻄ ﹶﻠ ﹺﻖ‪ .‬ﹶﺑ ﹾﻞ ﹶﻳﻜ ﹸ‬ ‫ﹺ‬ ‫ﺍﺣ ﹺﺪ ﻻ ﹶﻳﻜ ﹸ‬ ‫ﻨﺎﺩ ﻛ ﱢﹸﻞ ﺍﻷﺷﻴﺎﺀ ﺇﱃ ﺍﻟﻮ ﹺ‬ ‫ﺃﻥ ﰲ ﺇﺳ ﹺ‬ ‫ﹶﻭﺑﹺ ﹺﺴ ﱢﺮ ﱠ‬
‫ﹸﻮﻥ‬ ‫ﺍﻹﻳﺠﺎ ﹸﺩ ﻣ ﹶﻦ ﺍﻟ ﹶﻌﺪﹶ ﹺﻡ ﹸ‬ ‫ﹶ‬ ‫ﹸﻮﻥ‬ ‫ﹶ‬ ‫ﹾ‬
‫ﺎﺭ ﹺﺟﻲ‪ ،‬ﹶﻛﻨﹶ ﹾﻘ ﹺﻞ ﺍﻟﺼﻮﺭ ﹺﺓ ﺍﻟﻤﺘﹶﻤ ﱢﺜ ﹶﻠ ﹺﺔ ﰲ ﺍﳌﹺ ﹺ‬ ‫ﻠﻤﻲ ﺇﱃ ﺍﻟﻮﺟ ﹺ‬ ‫ﹺ ﹺ ﹺ‬
‫ﺮﺁﺓ ﺇﱃ‬ ‫ﱡ ﹶ ﹸ ﹶ‬ ‫ﺍﻟﺨ ﹺ ﱢ‬ ‫ﻮﺩ ﹶ‬ ‫ﹸ ﹸ‬ ‫ﻮﺟﻮﺩ ﺍﻟﻌ ﱢ‬ ‫ﺍﻟﻤ ﹸ‬
‫ﹶﻘﻞ ﹶ‬ ‫ﺍﻹﻳﺠﺎ ﹸﺩ ﹶﻋ ﹾﻴ ﹶﻦ ﻧ ﹺ‬ ‫ﹶ‬
‫ﹸﻮﺏ‬ ‫ﺍﻟﻤﻜﺘ ﹺ‬ ‫ﺍﻟﺨ ﱢﻂ ﹶ‬ ‫ﺇﻇﻬﺎﺭ ﹶ‬ ‫ﹺ‬ ‫ﺍﻟﺴ ﹸﻬﻮ ﹶﻟ ﹺﺔ‪ ،‬ﺃﻭ‬ ‫ﹺ‬
‫ﺎﺭﺟ ﱟﻲ ﹶﻟ ﹶﻬﺎ ﺑﹺﻜﹶﲈﻝ ﱡ‬
‫ﻮﺩ ﹶﺧ ﹺ ﹺ‬ ‫ﻴﺖ ﻭﺟ ﹴ‬ ‫ﹺ ﹺ ﹺ ﹺ‬
‫ﺤﻴ ﹶﻔﺔ ﺍﻟ ﹸﻔﻮ ﹸﻃﻮ ﹾﻏﺮﺍﻓ ﱠﻴﺔ ﻟ ﹶﺘ ﹾﺜﺒﹺ ﹸ ﹸ‬
‫ﺍﻟﺼ ﹺ ﹺ‬
‫ﱠ‬
‫ﹶﺎﺩ ﺍﻷﺷﻴﺎﺀ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﹶﻭﺍﻟ ﹶﻜ ﹾﺜ ﹶﺮ ﹺﺓ‬ ‫ﻈﻬﺮ ﹴﺓ ﹺﻟﻠ ﹺﻜﺘﹶﺎﺑ ﹺﺔ ﺍﻟﻤﺴﺘﹸﻮﺭ ﹺﺓ‪ .‬ﻭﰲ ﺇﺳﻨ ﹺ‬
‫ﹶ ﹶ ﹾ ﹶ ﹶ ﹾ‬
‫ﹺ ﹺ ﹴ‬
‫ﺑﹺﻤﺪﹶ ﺍﺩ ﻻ ﹸﻳﺮ￯‪ ،‬ﺑﹺﻮﺍﺳﻄﺔ ﹶﻣﺎ ﱠﺩﺓ ﹸﻣ ﹺ ﹶ‬
‫ﹺ ﹴ‬
‫ﺎﻟﺴ ﹸﻬﻮ ﹶﻟ ﹸﺔ ﰲ‬ ‫ﹸﻮﻥ ﺃﺻﻌﺐ ﹾ ﹺ‬ ‫ﺇﻥ ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻜ ﹾﻦ ﹸﻣ ﹶﺤﺎ ﹰ‬ ‫ﺍﻟﻤ ﹾﻄ ﹶﻠ ﹺﻖ‪ ،‬ﹶﻭ ﹸﻫ ﹶﻮ ﹾ‬ ‫ﹺ‬ ‫ﹶﻳ ﹾﻠ ﹶﺰ ﹸﻡ‬
‫ﺍﻷﺷ ﹶﻴﺎﺀ‪ .‬ﹶﻓ ﹸ‬ ‫ﻻ ﹶﻳﻜ ﹸ ﹾ ﹶ ﹶ‬ ‫ﺍﻹﻳﺠﺎ ﹸﺩ ﻣ ﹶﻦ ﺍﻟ ﹶﻌﺪﹶ ﹺﻡ ﹸ‬ ‫ﹶ‬
‫ﺍﺻ ﹶﻠ ﹲﺔ ﺇﱃ ﹶﺩ ﹶﺭ ﹶﺟ ﹺﺔ ﺍﻻﻣﺘﹺﻨﹶﺎﻉﹺ‪ .‬ﹶﻭﺑﹺ ﹺﺤﻜ ﹶﹾﻤ ﹺﺔ‬ ‫ﺟﻮﺏ‪ ،‬ﻭﺍﻟﺼﻌﻮﺑ ﹸﺔ ﰲ ﺍﻟ ﹶﻜ ﹾﺜﺮ ﹺﺓ ﻭ ﹺ‬
‫ﹶ ﹶ‬ ‫ﺍﻟﻮ ﹺ ﹶ ﹸ ﹸ ﹶ‬
‫ﹺ‬
‫ﺍﻟﻮ ﹾﺣﺪﹶ ﺓ ﻭﺍﺻ ﹶﻠ ﹲﺔ ﺇﱃ ﹶﺩ ﹶﺭ ﹶﺟﺔ ﹸ‬
‫ﹺ ﹺ‬
‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹾﻮ ﹸﺟﻮﺩ ﻣ ﹶﻦ ﺍﻟ ﹶﻌﺪﹶ ﹺﻡ‬ ‫ﺲ ﻣ ﹶﻦ ﺍﻟ ﱠﻠ ﹾﻴ ﹺ‬ ‫ﹺ‬ ‫ﺇﻳﺠﺎ ﹸﺩ »ﺍﻷ ﹾﻳ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﱠ‬
‫ﺍﻉ ﹶ‬ ‫ﺲ« ﹶﻳ ﹾﻌﻨﻲ ﺇ ﹾﺑﺪﹶ ﹶ‬ ‫ﺍﻉ ﹶﻭ ﹶ‬ ‫ﺍﻟﻮﺣﺪﹶ ﺓ ﹸﻳ ﹾﻤﻜ ﹸﻦ ﺍﻹ ﹾﺑﺪﹶ ﹸ‬ ‫ﺃﻥ ﰲ ﹶ‬
‫ﺍﻟﺸ ﹾﺮﻛ ﹺﹶﺔ‬ ‫ﺍﻟﻌ ﹾﻠ ﹺﻤ ﱢﻲ ﺑﻼ ﹸﻛ ﹾﻠ ﹶﻔ ﹴﺔ ﹶﻭﻻ ﹺﺧ ﹾﻠ ﹶﻄ ﹴﺔ‪ .‬ﹶﻭﰲ ﱢ‬ ‫ﺐ ﹺ‬ ‫ﺍﺕ ﰲ ﺍﻟ ﹶﻘﺎ ﹶﻟ ﹺ‬ ‫ﺍﻟﺬﺭ ﹺ‬ ‫ﹴ‬
‫ﺍﻟﺼ ﹾﺮﻑ ﺑﹺﻼ ﹸﻣﺪﱠ ﺓ ﹶﻭﻻ ﹶﻣﺎ ﱠﺩﺓ‪ ،‬ﹶﻭﺇﻓﺮﺍ ﹶﻍ ﱠ ﱠ‬
‫ﹴ‬ ‫ﹺ‬
‫ﱢ‬
‫ﹴ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻉ ﻣ ﹶﻦ ﺍﻟ ﹶﻌﺪﹶ ﹺﻡ ﺑﹺﺎ ﱢﺗ ﹶﻔﺎﻕ ﻛ ﱢﹸﻞ ﺃﻫﻞ ﺍﻟ ﹶﻌ ﹾﻘ ﹺﻞ‪ .‬ﹶﻓﻼ ﹸﺑﺪﱠ ﻟ ﹸﻮﺟﻮﺩ ﺫﻱ ﹶﺣ ﹶﻴﺎﺓ ﹶﺟ ﹾﻤ ﹸﻊ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻭﺍﻟ ﹶﻜ ﹾﺜ ﹶﺮﺓ ﻻ ﹸﻳ ﹾﻤﻜ ﹸﻦ ﺍﻹ ﹾﺑﺪﹶ ﹸ‬
‫ﺍﺕ ﰲ ﹺﺟ ﹾﺴ ﹺﻢ‬ ‫ﺍﻟﺬﺭ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻨﺎﴏ؛ ﻭﺑﹺﻌﺪﹶ ﹺﻡ ﺍﻟ ﹶﻘﺎ ﹶﻟ ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹴ‬ ‫ﹴ‬
‫ﻤﻲ ﹶﻳ ﹾﻠ ﹶﺰ ﹸﻡ ﻟ ﹸﻤ ﹶﺤﺎ ﹶﻓ ﹶﻈﺔ ﱠ ﹶ‬ ‫ﺐ ﺍﻟﻌ ﹾﻠ ﱢ‬ ‫ﹶﺫ ﱠﺭﺍﺕ ﹸﻣﻨﹾﺘﹶﺸ ﹶﺮﺓ ﰲ ﺍﻷﺭﺽ ﹶﻭﺍﻟ ﹶﻌ ﹺ ﹶ ﹶ‬
‫ﺍﻟﺸﺮﻛﺎ ﹶﺀ ﹸﻣ ﹾﺴ ﹶﺘ ﹾﻐﻨﻴ ﹲﺔ ﹶﻋﻨ ﹶﹾﻬﺎ‬ ‫ﺇﻥ ﱡ‬ ‫ﺫﻱ ﺍﻟﺤ ﹶﻴ ﹺﺎﺓ ﹸﻭ ﹸﺟﻮ ﹸﺩ ﹺﻋ ﹾﻠ ﹴﻢ ﹸﻛ ﱢﻠ ﱟﻲ‪ ،‬ﹶﻭﺇﺭﺍ ﹶﺩ ﹴﺓ ﹸﻣ ﹾﻄ ﹶﻠ ﹶﻘ ﹴﺔ ﰲ ﻛ ﱢﹸﻞ ﹶﺫ ﱠﺭ ﹴﺓ‪ .‬ﹶﻭ ﹶﻣ ﹶﻊ ﺫﻟﹺ ﹶﻚ ﱠ‬
‫ﻲﺀ ﹺﻣﻦ ﺍﻟﻤﻮﺟﻮﺩ ﹺ‬ ‫ﺍﺕ ﻭﺗﹶﺤﻜ ﹺﻤﻴ ﹲﺔ ﻣﺤﻀ ﹲﺔ‪ ،‬ﻻ ﺃﻣﺎﺭﺓ ﻋ ﹶﻠﻴﻬﺎ ﻭﻻ ﺇﺷﺎﺭﺓ ﺇﻟﻴﻬﺎ ﰲ ﹶﺷ ﹴ‬
‫ﺍﺕ‪ .‬ﺇﺫ‬ ‫ﹶ ﹶﹾ ﹸ ﹶ‬ ‫ﹶ ﹾ ﹶ‬ ‫ﺑﺎﻟﺬ ﹺ ﹶ ﹶ ﱡ ﱠ ﹶ ﹾ ﹶ‬ ‫ﻣﻤﺘﹶﻨﹺ ﹶﻌ ﹲﺔ ﱠ‬ ‫ﹶﻭ ﹾ‬
‫ﺍﻟﺸﺮﻛﹶﺎﺀ؛ﹺ‬ ‫ﺑﺎﻟﻀﺮ ﹺ‬ ‫ﹺ ﹴ‬ ‫ﹺ‬ ‫ﹺﺧ ﹾﻠ ﹶﻘ ﹸﺔ ﺍﻟﺴﻤﺎﻭ ﹺ‬
‫ﻨﻲ ﹶﻋ ﹺﻦ ﱡ ﹶ‬ ‫ﺎﺳ ﹸﺘ ﹾﻐ ﹶ‬ ‫ﻭﺭﺓ‪ .‬ﹶﻓ ﹾ‬ ‫ﺍﻷﺭﺽ ﺗ ﹾﹶﺴ ﹶﺘ ﹾﻠ ﹺﺰ ﹸﻡ ﹸﻗﺪﹾ ﹶﺭ ﹰﺓ ﻛﹶﺎﻣ ﹶﻠ ﹰﺔ ﹶﻏ ﹾﻴ ﹶﺮ ﹸﻣﺘﹶﻨﺎﻫ ﹶﻴﺔ ﱠ ﹸ ﹶ‬ ‫ﹺ‬ ‫ﺍﺕ ﹶﻭ‬ ‫ﱠ ﹶ ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٣٦‬‬
‫ﻭﺭ ﹴﺓ‪،‬‬ ‫ﹺ ﹴ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹴ‬ ‫ﹴ ﹺ ﹴ‬ ‫ﹺ‬
‫ﹶﺤﺪﻳﺪﹸ ﹶﻭﺍﻧﹾﺘ ﹶﻬﺎ ﹸﺀ ﹸﻗﺪﹾ ﹶﺭﺓ ﻛﹶﺎﻣ ﹶﻠﺔ ﹶﻏ ﹾﻴ ﹺﺮ ﹸﻣ ﹶﺘﻨﹶﺎﻫ ﹶﻴﺔ ﰲ ﹶﻭ ﹾﻗﺖ ﻋﹶﺪﹶ ﹺﻡ ﺍﻟﺘﱠﻨﺎﻫﻲ ﺑﹺ ﹸﻘ ﱠﻮﺓ ﹸﻣ ﹶﺘﻨﹶﺎﻫ ﹶﻴﺔ ﺑﹺﻼ ﹶﺿ ﹸﺮ ﹶ‬
‫ﹶﻭ ﹼﺇﻻ ﹶﻟ ﹺﺰ ﹶﻡ ﺗ ﹾ‬
‫ﺍﻟﺸ ﹶﺮﻛﹶﺎ ﹸﺀ‪ ،‬ﹶﻣ ﹶﻊ ﱠ‬
‫ﺃﻥ ﱡ‬
‫ﺍﻟﺸ ﹶﺮﻛﹶﺎ ﹶﺀ‬ ‫ﺖ ﱡ‬ ‫ﺍﻟﻀﺮﻭﺭ ﹺﺓ ﰲ ﹶﻋﻜ ﹺﹾﺴ ﹺﻪ ؛ ﻭﻫﻮ ﻣﺤ ﹲﺎﻝ ﰲ ﹶﺧﻤﺴ ﹺﺔ ﺃﻭﺟ ﹴﻪ ‪ .‬ﹶﻓﺎﻣ ﹶﺘﻨﹶﻌ ﹺ‬
‫ﹾ ﹶ‬ ‫ﹾ ﹶ ﹾ ﹸ‬ ‫ﹶ ﹸ ﹶ ﹸ ﹶ‬ ‫ﹶﻣ ﹶﻊ ﱠ ﹸ ﹶ‬
‫ﳾﺀ ﹺﻣﻦ ﺍﻟﻤﻮﺟﻮﺩ ﹺ‬ ‫ﺟﻮﺩﻫﺎ‪ ،‬ﻭﻻ ﺃﻣﺎﺭﺓ ﻋﲆ ﺗﹶﺤ ﱡﻘ ﹺﻘﻬﺎ ﰲ ﹴ‬ ‫ﻠﻚ ﺍﻟﻮﺟﻮ ﹺﻩ ﻻ ﺇﺷﺎﺭﺓ ﺇﱃ ﻭ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﺕ‪.‬‬ ‫ﹶ ﹶ ﹸ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﺍﻟﻤﻤﺘﹶﻨ ﹶﻌ ﹶﺔ ﺑﹺﺘ ﹶ ﹸ ﹸ‬ ‫ﹸ‬
‫ﻓﻘﺪ ﺍﺳﺘﻔﴪﻧﺎ ﻋﻦ ﻫﺬﻩ ﺍﳌﺴﺄﻟﺔ ﰲ »ﺍﳌﻮﻗﻒ ﺍﻷﻭﻝ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﻼﺛﲔ« ﻣﻦ‬
‫ﺍﻟﺬﺭﺍﺕ ﺇﱃ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﰲ »ﺍﳌﻮﻗﻒ ﺍﻟﺜﺎﲏ« ﻣﻦ ﺍﻟﺴﲈﻭﺍﺕ ﺇﱃ ﺍﻟﺘﺸﺨﺼﺎﺕ ﺍﻟﻮﺟﻬﻴﺔ ﻓﺄﻋﻄﺖ‬
‫ﲨﻴﻌﻬﺎ ﺟﻮﺍﺏ ﺭﺩ ﺍﻟﴩﻙ ﺑﺈﺭﺍﺀﺓ ﺳﻜﺔ ﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫ﺎﺏ ﹶﺭ ﹺﻗ ﹲﻴﻖ ﹶﻋﲆ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻓﻜ ﹶﹶﻤﺎ ﻻ ﹸﺷ ﹶﺮﻛﹶﺎ ﹶﺀ ﹶﻟ ﹸﻪ؛ ﻛ ﹶﹶﺬﻟ ﹶﻚ ﻻ ﹸﻣﻌﻴ ﹶﻦ ﹶﻭﻻ ﹸﻭ ﹶﺯﺭﺍ ﹶﺀ ﹶﻟ ﹸﻪ‪ .‬ﹶﻭ ﹶﻣﺎ ﺍﻷﺳﺒﺎﺏ ﹼﺇﻻ ﺣ ﹶﺠ ﹲ‬
‫ﹺ‬
‫ﻑ ﺍﻷﺳﺒﺎﺏ ﹶﻭ ﹾﺃﻭ ﹶﺳ ﹸﻌ ﹶﻬﺎ‬ ‫ﺍﻷﻣﺮ‪ .‬ﺇﺫ ﹾﺃﺷ ﹶﺮ ﹸ‬ ‫ﹺ‬ ‫ﺇﳚﺎﺩ ﱞﻱ ﰲ ﻧ ﹺ‬
‫ﹶﻔﺲ‬ ‫ﹺ‬ ‫ﺍﻷﺯﻟﹺ ﱠﻴ ﹺﺔ‪ ،‬ﹶﻟ ﹾﻴ ﹶﺲ ﹶﻟ ﹶﻬﺎ ﺗﹶﺄﺛﹺ ﹲﻴﺮ‬ ‫ﻑ ﺍﻟ ﹸﻘﺪﹾ ﹶﺭ ﹺﺓ ﹶ‬ ‫ﺗﹶﺼﺮ ﹺ‬
‫ﹶ ﱡ‬
‫ﹺ‬
‫ﹾﻞ ﹶﻭﺍﻟﻜﹶﻼ ﹺﻡ ﹶﻭﺍﻟﻔﻜ ﹺﹾﺮ«‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻴﺲ ﰲ ﹶﻳﺪﻩ ﻣ ﹾﻦ ﺃ ﹾﻇ ﹶﻬ ﹺﺮ ﺃ ﹾﻓ ﹶﻌﺎﻟﻪ ﺍﻹﺧﺘ ﹶﻴﺎﺭ ﱠﻳﺔ ﻛﹶـ»ﺍﻷﻛ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﻥ؛ ﹶﻣ ﹶﻊ ﺃ ﱠﻧ ﹸﻪ ﹶﻟ ﹶ‬ ‫ﺍﻹﻧﺴ ﹸ‬ ‫ﺇﺧﺘ ﹶﻴﺎﺭ ﹰﺍ ﹸﻫ ﹶﻮ ﹶ‬
‫ﻮﻝ‬ ‫ﺍﻷﻭ ﹶﺳ ﹸﻊ ﺍﺧﺘﹺ ﹶﻴﺎﺭ ﹰﺍ ﹶﻣ ﹾﻐ ﹸﻠ ﹶ‬ ‫ﺐ ﹾ‬ ‫ﹸﻮﻙ‪ .‬ﻓﺈﺫﺍ ﻛ ﹶ‬ ‫ﺍﺣﺪﹲ ﹶﻣ ﹾﺸﻜ ﹲ‬ ‫ﺰﺍﺀ ﹼﺇﻻ ﺟ ﹾﺰﺀ ﻭ ﹺ‬ ‫ﺎﺕ ﺃﺟ ﹴ‬ ‫ﹺﻣﻦ ﹺﻣ ﹶﺌ ﹺ‬
‫ﻑ ﹶﻭ ﹾ‬ ‫ﺍﻷﺷ ﹶﺮ ﹸ‬ ‫ﺍﻟﺴ ﹶﺒ ﹸ‬ ‫ﹶﺎﻥ ﱠ‬ ‫ﹸ ﹲ ﹶ‬ ‫ﹾ‬ ‫ﹾ‬
‫ﹸﻮﻥ ﺍﻟ ﹶﺒ ﹺﻬ ﹸ‬ ‫ﺍﻟﺤ ﹺ‬ ‫ﹺ‬
‫ﺎﺩﺍﺕ‬‫ﻭﺍﻟﺠ ﹶﻤ ﹸ‬ ‫ﹶ‬ ‫ﻴﻤﺎﺕ‬ ‫ﹶﻴﻒ ﻳﻤﻜﻦ ﺃﻥ ﹶﺗﻜ ﹶ‬ ‫ﻘﻲ ﻛ ﹶﹶﻤﺎ ﺗﹶﺮ￯؛ ﹶﻓﻜ ﹶ‬ ‫ﻘﻴ ﱢ‬ ‫ﺍﻷ ﹾﻳﺪﻱ ﹶﻋ ﹺﻦ ﺍﻟﺘ ﹶﱠﺼ ﱡﺮﻑ ﹶ‬
‫ﺍﻷﺭﺽ ﻭﺍﻟﺴﻤ ﹺ‬ ‫ﻟﺨ ﹺﺎﻟ ﹺﻖ‬
‫ﺍﻟﺮ ﹸﺑﻮﺑﹺ ﱠﻴ ﹺﺔ ﹶ‬ ‫ﹺ‬ ‫ﹶﺷ ﹺﺮﻳﻜ ﹰﺔ ﰲ‬
‫ﻑ‬ ‫ﹸﻮﻥ ﺍﻟ ﱠﻈ ﹾﺮ ﹸ‬ ‫ﺎﻭﺍﺕ‪ .‬ﹶﻓﻜ ﹶﹶﻤﺎ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﹶﻳﻜ ﹶ‬ ‫ﹺ ﹶ ﱠ ﹶ‬ ‫ﺍﻹﻳﺠﺎﺩ ﹶﻭ ﱡ‬ ‫ﹶ‬
‫ﺃﺭﺳ ﹶﻞ ﹶﻋﲆ‬ ‫ﻨﺪ ﹸﻳﻞ ﺍ ﱠﻟﺬﻱ ﹶﻟ ﱠ ﹺ‬ ‫ﻓﻴﻪ ﺍﻟﻬ ﹺﺪﻳ ﹶﺔ‪ ،‬ﺃﻭ ﺍﻟﻤ ﹺ‬ ‫ﺎﻥ ﹺ‬
‫ﻒ ﻓﻴﻪ ﺍﻟ ﹶﻌﻄ ﱠﻴ ﹶﺔ‪ ،‬ﺃﻭ ﺍﻟﻨﱠ ﹶﻔ ﹸﺮ ﺍ ﱠﻟﺬﻱ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﱠ‬ ‫ﺍﻟﺴﻠ ﹶﻄ ﹸ‬ ‫ﺍ ﱠﻟﺬﻱ ﹶﻭ ﹶﺿ ﹶﻊ ﱡ‬
‫ﺍﻟﻤ ﹾﺮ ﹶﺳ ﹶﻠ ﹸﺔ‬‫ﺍﻷﺳﺒﺎﺏ ﹸ‬
‫ﹸ‬ ‫ﺎﻥ ﰲ ﹶﺳ ﹾﻠ ﹶﻄﻨﹶﺘﹺ ﹺﻪ؛ ﻛ ﹶﹶﺬﻟﹺ ﹶﻚ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﹶﻳﻜ ﹶ‬
‫ﹸﻮﻥ‬ ‫ﺇﻟﻴﻚ‪ ،‬ﹸﺷﺮﻛﹶﺎﺀ ﹺﻟﻠﺴ ﹾﻠ ﹶﻄ ﹺ‬
‫ﹶ ﹶ ﱡ‬ ‫ﹶﻳ ﹺﺪ ﹺﻩ ﺍﻟﻨﱢ ﹾﻌ ﹶﻤ ﹶﺔ ﹶ‬
‫ﺎﺏ ﺍ ﱠﻟﺘﻲ ﺍ ﹾﻟ ﹶﺘ ﱠﻔ ﹾﺖ‬ ‫ﻭﺍﻷﺳ ﹶﺒ ﹸ‬
‫ﹾ‬ ‫ﺍﻟﻤﺪﱠ ﱠﺧ ﹶﺮ ﹺﺓ ﹶﻟﻨﹶﺎ‪،‬‬ ‫ﹺ ﹺ‬
‫ﻭﻑ ﺍ ﱠﻟﺘﻲ ﻫ ﹶﻲ ﹶﺻﻨﹶﺎﺩ ﹸﻳﻖ ﻟﻠﻨﱢ ﹶﻌ ﹺﻢ ﹸ‬
‫ﹺ‬ ‫ﹶﻋﲆ ﺃ ﹾﻳ ﹺﺪﻳﻬﻢ ﺍﻟﻨﱢ ﹶﻌ ﹸﻢ ﺇﻟﻴﻨﹶﺎ‪ ،‬ﹶﻭﺍﻟ ﹸﻈ ﹸﺮ ﹸ‬
‫ﺪﺍﺓ ﺇ ﹶﻟﻴﻨﹶﺎ‪ ،‬ﹸﺷ ﹶﺮﻛﹶﺎ ﹶﺀ ﺃ ﹾﻋﻮﺍﻧ ﹰﺎ ﺃﻭ ﹶﻭ ﹶﺳ ﹺﺎﺋ ﹶﻂ ﹸﻣ ﹶﺆ ﱢﺛ ﹶﺮﺓﹰ‪.‬‬ ‫ﹶﻋﲆ ﹶﻋ ﹶﻄﺎﻳﺎ ﺇ ﹶﻟ ﹺﻬﻴ ﹴﺔ ﻣﻬ ﹴ‬
‫ﹶ ﱠ ﹸﹾ‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻲﺀ ﹸﻗﺪﹾ ﹶﺭ ﹰﺓ ﹶﻭ ﹺﻋ ﹾﻠ ﹶﻤ ﹰﺎ‪ ،‬ﺇﺫ ﹸﻫ ﹶﻮ ﹶ‬‫ﺟ ﱠﻞ ﺟﻼ ﹸﻟﻪ ﺍﷲ ﺃﻛﺒﺮ ﹺﻣﻦ ﻛ ﱢﹸﻞ ﹶﺷ ﹴ‬
‫ﻴﻢ‬‫ﺍﻟﺤﻜ ﹸ‬ ‫ﺍﻟﺼﺎﻧ ﹸﻊ ﹶ‬‫ﻴﻢ ﱠ‬‫ﺍﻟﺨ ﹼﻼ ﹸﻕ ﺍﻟ ﹶﻌﻠ ﹸ‬ ‫ﹶﹸ ﹾ‬ ‫ﹶ ﹶ ﹸ‬
‫ﹶﺎﺋﻨﹶﺎﺕﹺ‬ ‫ﹶﺎﻥ ﺍﻟﻜ ﹺ‬ ‫ﻠﻮﻳ ﹸﺔ ﰲ ﺑﺴﺘ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹸﹾ‬ ‫ﺍﻷﺟ ﹶﺮﺍ ﹸﻡ ﺍﻟ ﹸﻌ ﹺ ﱠ‬‫ﺍﺕ ﺍﻷﺭﺿ ﱠﻴ ﹸﺔ ﹶﻭ ﹾ‬ ‫ﻮﺟﻮ ﹶﺩ ﹸ‬‫ﺍﻟﻤ ﹸ‬ ‫ﻴﻢ ﺍ ﱠﻟﺬﻱ ﻫﺬﻩ ﹶ‬ ‫ﺍﻟﺮﺣ ﹸ‬‫ﺍﻟﺮﺣﻤ ﹸﻦ ﱠ‬ ‫ﱠ‬
‫ﹶﺎﺕ ﺍﻟﻤ ﹶﺘ ﹶﻠﻮﻧﹶﺔ ﺍﻟﻤﺘ ﹶﹶﺰﻳﻨﹶ ﹸﺔ ﺍﻟﻤﻨﹾ ﹸﺜﻮﺭﺓﹸ‪ ،‬ﻭﻫ ﹺﺬﻩﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ ﹶ ﹶ ﹶ‬ ‫ﹸ ﱢ‬ ‫ﺍﺕ ﹸﻗﺪﹾ ﹶﺭﺓ ﹶﺧ ﹼﻼﻕ ﹶﻋﻠﻴ ﹴﻢ ﺑﹺﺎﻟ ﹶﺒﺪﹶ ﹶﺍﻫﺔ‪ ،‬ﹶﻭ ﹶﻫﺬﻩ ﺍﻟﻨﹶ ﹶﺒﺎﺗ ﹸ ﹸ ﱢ‬ ‫ﹸﻣﻌﺠ ﹶﺰ ﹸ‬
‫ﻮﺭ ﹸﺓ ﰲ ﹶﺣ ﹺﺪﻳ ﹶﻘ ﹺﺔ ﺍﻷﺭﺽ ﹶﺧ ﹶﻮ ﹺﺍﺭ ﹸﻕ ﹶﺻﻨﹾ ﹶﻌ ﹺﺔ ﺻﺎﻧﹺ ﹴﻊ ﹶﺣ ﹺﻜﻴ ﹴﻢ‬ ‫ﺍﻟﻤﻨ ﹸﹾﺸ ﹶ‬
‫ﺍﻟﻤ ﹶﺘ ﹶﺒ ﱢﺮ ﹶﺟ ﹸﺔ ﹶ‬
‫ﺍﻟﻤ ﹶﺘﻨ ﱢﹶﻮ ﹶﻋ ﹸﺔ ﹸ‬‫ﹶﺎﺕ ﹸ‬ ‫ﺍﻟﺤ ﹾﻴ ﹶﻮﺍﻧ ﹸ‬‫ﹶ‬
‫ﻫﺬ ﹺﻩ ﺍﻟﺤﺪﻳ ﹶﻘ ﹺﺔ ﻫﺪﹶ ﺍﻳﺎ ﺭﺣﻤﺔﹺ‬ ‫ﹶﺎﻥ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻤﺘ ﹶﹶﺰ ﱢﻳﻨﹶ ﹸﺔ ﰲ ﹺﺟﻨ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺑﹺ ﱠ‬
‫ﹶ ﹶ ﹶ ﹾ ﹶ‬ ‫ﹶ‬ ‫ﺍﻟﻤﺘﹶﺒ ﹶ ﱢﺴ ﹶﻤ ﹸﺔ ﹶﻭﺍﻷ ﹾﺛ ﹶﻤ ﹸﺎﺭ ﹸ‬
‫ﺍﻷﺯ ﹶﻫ ﹸﺎﺭ ﹸ‬ ‫ﻭﺭﺓ‪ ،‬ﹶﻭ ﹶﻫﺬﻩ ﹾ‬ ‫ﺎﻟﻀ ﹸﺮ ﹶ‬
‫ﻫﺬ ﹺﻩ ﺑﹺ ﹶﺄ ﱠﻥ ﹶﺧ ﱠﻼ ﹶﻕ ﹶﻫ ﹶ‬
‫ﺎﺗﻴﻚ ﹶﻭ ﹸﻣ ﹶﺼ ﱢﻮ ﹶﺭ‬ ‫ﹶﺎﻙ ﻭ ﹸﺗﻌ ﹺﻠﻦ ﹺ‬
‫ﻴﻚ ﹶﻭ ﹸﺗﻨﹶﺎﺩﻱ ﺗ ﹶ ﹾ ﹸ‬ ‫ﺎﻫﺪﹶ ﹺﺓ‪ .‬ﺗ ﹾﹶﺸ ﹶﻬﺪﹸ ﻫﺎﺗﹺ ﹶ‬ ‫ﻤﻦ ﹶﺭﺣﻴ ﹴﻢ ﹸ‬
‫ﺑﺎﻟﻤ ﹶﺸ ﹶ‬ ‫ﹶﺭ ﹾﺣ ﹴ‬
‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﻠﻴﻢ ﹶﻗﺪ ﹶﻭﺳ ﹶﻊ ﻛ ﱠﹸﻞ ﹶﺷﻲﺀ ﹶﺭ ﹾﺣ ﹶﻤ ﹰﺔ ﹶﻭﻋ ﹶ‬
‫ﻠﻤ ﹰﺎ‪،‬‬ ‫ﺪﻳﺮ ﹶﻭﺑﹺﻜ ﱢﹸﻞ ﳾﺀ ﹶﻋ ﹲ‬ ‫ﺐ ﻫﺬﻩ ﹶﻋﲆ ﻛ ﱢﹸﻞ ﳾﺀ ﹶﻗ ﹲ‬ ‫ﹶﺎﻙ ﹶﻭ ﹶﻭﺍﻫ ﹶ‬ ‫ﺗ ﹶ‬
‫‪٤٣٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻠﻴﻞ ﻭﺍﻟﻜﹶﺜﻴﺮ ﻭﺍﻟﺼﻐﻴﺮ ﻭﺍﻟﻜﹶﺒﻴﺮ ﻭﺍﻟﻤ ﹶﺘﻨ ﹺ‬
‫ﹶﺎﻫﻲ‬ ‫ﹸ ﹶ ﹸ‬ ‫ﹶ ﹸ ﹶ‬ ‫ﹸ‬ ‫ﺍﺕ ﹶﻭﺍﻟﻨ ﹸﱡﺠﻮ ﹸﻡ ﹶﻭﺍﻟ ﹶﻘ ﹸ ﹶ‬ ‫ﺎﻭ￯ ﺑﹺﺎﻟﻨ ﹾﱢﺴ ﹶﺒ ﹺﺔ ﺇﱃ ﹸﻗﺪﹾ ﹶﺭﺗﹺ ﹺﻪ ﱠ‬
‫ﺍﻟﺬ ﱠﺭ ﹸ‬ ‫ﺗﺘ ﹶﹶﺴ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﺕ ﹶﺻﻨﹾ ﹶﻌﺔ ﺻﺎﻧ ﹴﻊ ﹶﺣﻜﻴ ﹴﻢ ﺗ ﹾﹶﺸ ﹶﻬﺪﹸ ﻋﲆ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺿ ﹶﻴﺔ ﹶﻭ ﹶﻏ ﹶﺮﺍﺋﺒﹺﻬﺎ ﹸﻣ ﹾﻌ ﹺﺠ ﹶﺰ ﹸ‬ ‫ﹺ‬
‫ﹶﺎﻫﻲ‪ .‬ﻭﻛ ﱡﹸﻞ ﺍﻟﻮ ﹸﻗﻮ ﹶﻋﺎﺕ ﺍﻟﻤ ﹺ‬ ‫ﻭ ﹶﻏﻴﺮ ﺍﻟﻤ ﹶﺘﻨ ﹺ‬
‫ﹶ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﹶ ﹸ ﹸ‬
‫ﹶﺎﺕ ﺍﻹﺳﺘﹺ ﹾﻘﺒﺎﻟﹺﻴ ﹺﺔ ﻭ ﹶﻋ ﹺ‬
‫ﺠﺎﺋﺒﹺﻬﺎ‪ ،‬ﺇﺫ ﹸﻫ ﹶﻮ ﹶ‬ ‫ﺃﻥ ﹶﺫﻟﹺ ﹶﻚ ﺍﻟﺼﺎﻧﹺﻊ ﹶﻗﺪﻳﺮ ﹶﻋﲆ ﻛ ﱢﹸﻞ ﺍﻹﻣﻜﹶﺎﻧ ﹺ‬
‫ﺰﻳﺰ‬ ‫ﺍﻟﺨ ﹼﻼ ﹸﻕ ﺍﻟ ﹶﻌ ﹸ‬
‫ﻠﻴﻢ ﹶﻭﺍﻟ ﹶﻌ ﹸ‬ ‫ﹾ ﹶ ﱠ ﹶ‬ ‫ﹾ‬ ‫ﱠ ﹶ ﹲ‬
‫ﺍﻟﺤ ﹺ‬
‫ﻜﻴ ﹸﻢ‪.‬‬ ‫ﹶ‬
‫ﺪﺭﺗﹺ ﹺﻪ‪.‬‬ ‫ﹺ ﹺﹺ‬
‫ﺸﺮ ﻓ ﹾﻄ ﹶﺮﺗﻪ‪ .‬ﹶﻣ ﹾﻈ ﹶﻬ ﹶﺮ ﹸﻗ ﹶ‬
‫ﹺﹺ‬ ‫ﹺ ﹺ‬
‫ﺤﺎﻥ ﹶﻣ ﹾﻦ ﹶﺟ ﹶﻌ ﹶﻞ ﹶﺣﺪﻳ ﹶﻘ ﹶﺔ ﺃﺭﺿﻪ ﹶﻣ ﹾﺸ ﹶﻬ ﹶﺮ ﹶﺻﻨﹾ ﹶﻌﺘﻪ‪ .‬ﹶﻣ ﹾﺤ ﹶ‬ ‫ﹶﻓ ﹸﺴ ﹾﺒ ﹶ‬
‫ﺍﺕ‪ .‬ﹶﻣ ﹶ‬
‫ﻜﻴﻞ‬ ‫ﺎﺕ‪ .‬ﻣ ﹺﺴ ﹶﻴﻞ ﺍﻟﻤﻮﺟﻮﺩ ﹺ‬ ‫ﻣﺪﹶ ﺍﺭ ﹺﺣﻜﹾﻤﺘﹺ ﹺﻪ‪ .‬ﻣ ﹾﺰﻫﺮ ﺭﺣﻤﺘﹺ ﹺﻪ‪ .‬ﻣ ﹾﺰﺭﻉ ﺟﻨﱠﺘﹺ ﹺﻪ‪ .‬ﻣﻤﺮ ﺍﻟﻤ ﹾﺨ ﹸﻠﻮ ﹶﻗ ﹺ‬
‫ﹶ ﹸ ﹶ‬ ‫ﹶ‬ ‫ﹶﹶﱠ ﹶ‬ ‫ﹶ ﹶ ﹶ ﹶ‬ ‫ﹶ ﹶﹶ ﹶ ﹾ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶ‬
‫ﹺ‬
‫ﺍﻟﻤ ﹾﺼﻨﹸﻮ ﹶﻋﺎﺕ‪.‬‬ ‫ﹶ‬
‫ﻠﻤ ﹺﻪ‪.‬‬
‫ﺍﺕ ﹺﻋ ﹺ‬ ‫ﺮﺍﺕ ﻣ ﹶﺰﻫﺮ ﺍﻟﻨﹶﺒ ﹺ‬
‫ﺎﺗﺎﺕ ﹸﻣ ﹾﻌ ﹺﺠ ﹶﺰ ﹸ‬ ‫ﹸ ﱠﹸ ﹶ‬
‫ﺍﻟﺸﺠ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺤ ﹾﻴﻮﺍﻧﹶﺎﺕ ﹸﻣﻨﹶ ﱠﻘ ﹸﺶ ﺍﻟ ﱡﻄﻴﻮﺭﺍﺕ ﹸﻣ ﹶﺜ ﱠﻤ ﹸﺮ ﱠ ﹶ‬ ‫ﹶﻓ ﹸﻤ ﹶﺰ ﱠﻳ ﹸﻦ ﹶ‬
‫ﺮﺍﻫﻴ ﹸﻦ ﹸﻟ ﹾﻄ ﹺﻔ ﹺﻪ‪.‬‬
‫ﻮﺩ ﹺﻩ‪ .‬ﺑ ﹺ‬
‫ﹶ‬
‫ﹶﺧﻮ ﹺﺍﺭ ﹸﻕ ﺻﻨ ﹺﹾﻌ ﹺﻪ‪ .‬ﻫﺪﺍﻳﺎ ﺟ ﹺ‬
‫ﹶ ﹶ ﹸ‬ ‫ﹸ‬ ‫ﹶ‬
‫ﺍﻷﻣﻄﺎﺭ ﹶﻋﲆ‬ ‫ﹺ‬ ‫ﺎﺭ‪ ،‬ﺗ ﹶﹶﻬ ﱡﺰ ﹸﺝ‬ ‫ﺍﻷﺳ ﹶﺤ ﹺ‬ ‫ﹺ‬ ‫ﺎﺭ‪ ،‬ﺗ ﹶﹶﺴ ﱡﺠ ﹸﻊ ﺍﻷﻃ ﹶﻴ ﹺ‬ ‫ﺎﺭ ﹺﻣ ﹾﻦ ﺯﻳﻨ ﹺﹶﺔ ﺍﻷ ﹾﺛ ﹶﻤ ﹺ‬ ‫ﺍﻷﺯﻫ ﹺ‬
‫ﺎﺭ ﰲ ﻧ ﹾﹶﺴ ﹶﻤﺔ ﹾ‬ ‫ﹶ‬ ‫ﹶﺗ ﹶﺒ ﱡﺴ ﹸﻢ‬
‫ﲪﻦ‪ ،‬ﺗ ﹶﹶﺮ ﱡﺣ ﹸﻢ‬ ‫ﻑ ﹶﻭ ﹸﺩﻭﺩ‪ ،‬ﺗ ﹶﹶﻮ ﱡﺩ ﹸﺩ ﹶﺭ ﹴ‬ ‫ﹴ‬ ‫ﺎﺭ‪ ..‬ﹶﺗ ﹶﻌ ﱡﺮ ﹸ‬ ‫ﺍﻟﺼ ﹶﻐ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻷﺯﻫ ﹺ‬ ‫ﹸﺧﺪﹸ ﹺ‬
‫ﺎﺭ‪ ،‬ﺗ ﹶﹶﺮ ﱡﺣ ﹸﻢ ﺍﻟﻮﺍﻟﺪﹶ ﺍﺕ ﹶﻋﲆ ﺍﻷﻃﻔﺎﻝ ﱢ‬ ‫ﹶ‬ ‫ﻭﺩ‬
‫ﱢ‬
‫ﺍﻟﺠﺎﻥ‪.‬‬ ‫ﺍﻟﻤ ﹶﻠ ﹺﻚ ﹶﻭ‬ ‫ﺍﻟﺤ ﹶﻴﻮﺍﻥ ﹶﻭ ﹶ‬
‫ﹺ‬
‫ﻭﺡ ﹶﻭ ﹶ‬ ‫ﺍﻟﺮ ﹺ‬ ‫ﹺ‬
‫ﺍﻹﻧﺴﺎﻥ ﹶﻭ ﱡ‬
‫ﹴ ﹺ ﹺ‬
‫ﹶﺤﻨﱡ ﹸﻦ ﹶﻣﻨﱠﺎﻥ ﻟﻠﺠ ﱢﻦ ﹶﻭ ﹶ‬
‫ﹴ‬
‫ﹶﺣﻨﱠﺎﻥ‪ ،‬ﺗ ﹶ‬
‫ﺍﻟﺼﻨﹾ ﹶﻌ ﹺﺔ‪ .‬ﹶﻫﺪﹶ ﺍﻳﺎ‬ ‫ﻜﻤﺔ‪ .‬ﹶﺧ ﹶﻮ ﹺﺍﺭ ﹸﻕ ﱠ‬
‫ﺍﻟﺤ ﹺ‬
‫ﹶ‬
‫ﺍﺕ ﹺ‬ ‫ﻌﺠ ﹶﺰ ﹸ‬‫ﺍﻷﺯﻫﺎﺭ‪ ،‬ﻣ ﹺ‬
‫ﻮﺏ ﹶﻭ ﹶ ﹸ ﹸ‬ ‫ﻭﺍﻟﺤ ﹸﺒ ﹸ‬ ‫ﹸ‬ ‫ﻭﺭ ﹶﻭﺍﻷ ﹾﺛ ﹶﻤ ﹸﺎﺭ‪،‬‬ ‫ﹶﻭﺍﻟ ﹸﺒ ﹸﺬ ﹸ‬
‫ﺑﺄﻥ ﹶﺧ ﱠﻼ ﹶﻗ ﹶﻬﺎ ﹶﻋﲆ ﻛ ﱢﹸﻞ‬ ‫ﺎﺩ ﹶﻗ ﹲﺔ ﱠ‬ ‫ﺍﻫﺪﹸ ﺻ ﹺ‬ ‫ﺍﻵﺧﺮ ﹺﺓ‪ .‬ﹶﺷﻮ ﹺ‬ ‫ﺩﺍﺭ ﹺ‬ ‫ﺍﻫﺪﹸ ﹸﻟ ﹾﻄ ﹺﻔ ﹺﻪ ﰲ ﹺ‬ ‫ﺍﻟﺮﺣﻤ ﹺﺔ‪ .‬ﺑﺮﺍﻫﻴﻦ ﺍﻟﻮﺣﺪﹶ ﹺﺓ‪ .‬ﹶﺷﻮ ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﱠ ﹾ ﹶ ﹶﹶ ﹸ ﹶ ﹾ‬
‫ﺍﻟﺨ ﹾﻠﻖ ﹶﻭﺍﻟﺘﱠﺪﹾ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﺍﻟﺼﻨﹾ ﹺﻊ‬ ‫ﺑﲑ ﹶﻭ ﱡ‬ ‫ﺎﻟﺮ ﹾﺣ ﹶﻤﺔ ﹶﻭﺍﻟﻌ ﹾﻠ ﹺﻢ ﹶﻭ ﹶ‬ ‫ﻴﻢ‪ .‬ﹶﻗﺪﹾ ﹶﻭﺳ ﹶﻊ ﻛ ﱠﹸﻞ ﳾﺀ ﺑﹺ ﱠ‬ ‫ﺪﻳﺮ‪ .‬ﹶﻭﺑﹺﻜ ﱢﹸﻞ ﳾﺀ ﹶﻋﻠ ﹲ‬ ‫ﳾﺀ ﹶﻗ ﹲ‬
‫ﺑﲑ‬‫ﺎﻟﺨ ﹾﻠ ﹺﻖ ﹶﻭﺍﻟﺘﱠﺪﹾ ﹺ‬ ‫ﹶﺎﻟﺤ ﱠﺒ ﹺﺔ ﻻ ﹶﺗ ﹾﺜ ﹸﻘ ﹸﻞ ﹶﻋ ﹶﻠ ﹺﻴﻪ ﺑﹺ ﹶ‬ ‫ﺍﻷﺭﺽ ﻛ ﹶ‬ ‫ﹸ‬ ‫ﹶﺎﻟﺰ ﹾﻫ ﹶﺮ ﹺﺓ ﹶﻭ‬
‫ﺬﺭ ﹺﺓ ﹶﻭﺍﻟﻨ ﹾﱠﺠ ﹸﻢ ﻛ ﱠ‬ ‫ﻤﺲ ﻛﹶﺎﻟ ﹶﺒ ﹶ‬ ‫ﺎﻟﺸ ﹸ‬ ‫ﹶﻭﺍﻟﺘ ﹾﱠﺼ ﹺﻮ ﹺﻳﺮ‪ .‬ﹶﻓ ﱠ‬
‫ﺍﺕ‬ ‫ﻮﺯ ﹸ‬ ‫ﺎﺭﺍﺕ ﺍﻟ ﹶﻘﺪﹶ ﹺﺭ‪ .‬ﹸﺭ ﹸﻣ ﹶ‬ ‫ﺇﺷ ﹸ‬ ‫ﺍﻟﻮ ﹾﺣﺪﹶ ﹺﺓ ﰲ ﺃﻗﻄﺎﺭ ﺍﻟ ﹶﻜ ﹾﺜ ﹶﺮ ﹺﺓ‪ .‬ﹶ‬ ‫ﻭﺭ ﹶﻭﺍﻷ ﹾﺛ ﹶﻤ ﹸﺎﺭ ﹶﻣ ﹶﺮﺍﻳﺎ ﹶ‬ ‫ﻮﻳﺮ‪ .‬ﹶﻓﺎﻟ ﹸﺒ ﹸﺬ ﹸ‬ ‫ﺍﻟﺼﻨ ﹺﻊ ﹶﻭﺍﻟﺘ ﹾﱠﺼ ﹺ‬ ‫ﹶﻭ ﱡ‬
‫ﺍﻟﺼﻨﹾ ﹺﻊ ﹶﻭﺍﻟﺘ ﹾﹶﺼ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﻳﺮ‪.‬‬ ‫ﺍﻟﻮ ﹾﺣﺪﹶ ﺓ‪ ،‬ﺗ ﹾﹶﺼﺪﹸ ﹸﺭ ﹶﺷﺎﻫﺪﹶ ﹰﺓ ﻟ ﹶﻮ ﹾﺣﺪﹶ ﺓ ﺍﻟ ﹶﻔﺎﻃ ﹺﺮ ﰲ ﱡ‬ ‫ﻠﻚ ﺍﻟ ﹶﻜ ﹾﺜ ﹶﺮ ﹶﺓ ﻣ ﹾﻦ ﹶﻣﻨﹾ ﹶﺒ ﹺﻊ ﹶ‬ ‫ﺄﻥ ﺗ ﹶ‬ ‫ﺍﻟ ﹸﻘﺪﹾ ﹶﺭﺓ ﺑﹺ ﱠ‬
‫ﺑﺄﻥ ﹶﺧﺎﻟﹺ ﹶﻖ‬ ‫ﺍﻟﺤﻜ ﹶﹾﻤ ﹺﺔ ﱠ‬ ‫ﻳﺤﺎﺕ ﹺ‬ ‫ﹸ‬ ‫ﺍﻟﺨ ﹾﻠ ﹺﻖ ﹶﻭﺍﻟﺘﱠﺪﹾ ﺑﹺ ﹺﲑ‪ .‬ﹶﻭ ﹶﺗ ﹾﻠ ﹺﻮ‬ ‫ﺍﻟﺼﺎﻧﹺ ﹺﻊ ﰲ ﹶ‬ ‫ﻜﻤﺔ ﱠ‬
‫ﺍﻛﺮ ﹰﺓ ﻟﹺ ﹺﺤ ﹺ‬
‫ﹶ‬
‫ﹺ‬
‫ﺍﻟﻮ ﹾﺣﺪﹶ ﺓ ﹶﺗﻨﹾﺘﹶﻬﻲ ﹶﺫ ﹶ‬
‫ﹺ‬
‫ﹸﺛ ﱠﻢ ﺇﱃ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻷﻇﻬ ﹸﺮ ﻣ ﹾﻦ‬ ‫ﹶ‬ ‫ﺍﻟﻤ ﹾﻘ ﹸﺼﻮ ﹸﺩ‬ ‫ﻛﺎﻥ ﹶﺛ ﹶﻤﺮ ﹰﺍ ﹶﻓ ﹸﻬ ﹶﻮ ﹶ‬ ‫ﺇﻥ ﹶ‬ ‫ﺋﻲ ﹶﻳﻨﹾ ﹸﻈ ﹸﺮ‪ ،‬ﹶﺛ ﱠﻢ ﺇﱃ ﹸﺟ ﹾﺰﺋﻪ‪ .‬ﺇ ﹾﺫ ﹾ‬ ‫ﺍﻟﺠ ﹾﺰ ﱢ‬ ‫ﺍﻟﻜ ﱢﹸﻞ ﺑﹺ ﹸﻜ ﱢﻠ ﱠﻴﺔ ﺍﻟﻨﱠ ﹶﻈ ﹺﺮ ﺇﱃ ﹸ‬
‫ﹶﺎﺕ‪ ،‬ﹶﻓﻬﻮ ﺍﻟﻤ ﹾﻘﺼﻮﺩ ﺍﻷ ﹾﻇﻬﺮ ﻟﹺ ﹶﺨ ﹺﺎﻟ ﹺﻖ ﺍﻟﻤﻮﺟﻮﺩ ﹺ‬ ‫ﹶﺎﺋﻨ ﹺ‬ ‫ﺍﻟﺸﺠ ﹺﺮ‪ .‬ﹶﻓﺎﻟﺒ ﹶﺸﺮ ﹶﺛﻤﺮ ﻟﹺﻬ ﹺﺬ ﹺﻩ ﺍﻟﻜ ﹺ‬ ‫ﹶﺧ ﹺ‬
‫ﺍﺕ‪.‬‬ ‫ﹶﹾ ﹸ ﹶ‬ ‫ﹶﹸ‬ ‫ﹸﹶ ﹶ ﹸ ﹸ‬ ‫ﹶ ﹸ ﹶﹲ ﹶ‬ ‫ﻠﻖ ﹶﻫﺬﺍ ﱠ ﹶ‬
‫ﹺ ﹺ ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻷﺻ ﹶﻐ ﹸﺮ‬ ‫ﺎﻥ ﹾ‬ ‫ﺍﻟﻤ ﹾﺨ ﹸﻠﻮ ﹶﻗﺎﺕ‪ .‬ﹶﻭﻣ ﹾﻦ ﻫﺬﻩ ﺍﻟﺤﻜ ﹶﹾﻤﺔ ﹶﻓ ﹶ‬
‫ﺎﻹﻧﺴ ﹸ‬ ‫ﻠﺐ ﻛﹶﺎﻟﻨ ﹶﱡﻮﺍﺓ‪ ،‬ﹶﻓ ﹸﻬ ﹶﻮ ﺍﻟﻤﺮﺁ ﹸﺓ ﺍﻷﻧ ﹶﹾﻮ ﹸﺭ ﻟ ﹶﺼﺎﻧ ﹺﻊ ﹶ‬ ‫ﻭﺍﻟ ﹶﻘ ﹸ‬
‫ﻫﺬ ﹺﻩ ﺍﻟﻤﻮﺟ ﹺ‬ ‫ﺤﺸ ﹺﺮ ﰲ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺮﻳﺐ‬‫ﱠﺨ ﹺ‬ ‫ﻮﺩﺍﺕ‪ ،‬ﹶﻭﺍﻟﺘ ﹾ‬ ‫ﹶ ﹸ‬ ‫ﺍﻟﻤ ﹾ‬ ‫ﺍﻟﻤﺪﹶ ﹸﺍﺭ ﺍﻷ ﹾﻇ ﹶﻬ ﹸﺮ ﻟﻠﻨﱠ ﹾﺸ ﹺﺮ ﹶﻭ ﹶ‬ ‫ﰲ ﻫﺬﻩ ﺍﻟﻜﹶﺎﺋﻨﺎﺕ ﹸﻫ ﹶﻮ ﹶ‬
‫ﹶﺎﺋ ﹺ‬ ‫ﺪﻳﺪ ﻟﹺﻬ ﹺﺬ ﹺﻩ ﺍﻟﻜ ﹺ‬ ‫ﱠﺤﻮﻳﻞ ﻭﺍﻟﺘﱠﺠ ﹺ‬
‫ﻨﺎﺕ‪.‬‬ ‫ﹶ‬ ‫ﹺ ﹶ ﹾ‬ ‫ﺪﻳﻞ ﹶﻭﺍﻟﺘ‬ ‫ﻭﺍﻟ ﱠﺘ ﹾﺒ ﹺ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٣٨‬‬
‫ﻮﻝ ﻟﹺ ﹸﻜﻨ ﹺﹾﻪ ﹶﻋ ﹶﻈ ﹶﻤﺘﹺ ﹺﻪ‪.‬‬ ‫ﺍﷲ ﺃﻛﺒﺮ ﻳﺎ ﻛﹶﺒﻴﺮ ﺃﻧﺖ ﺍ ﱠﻟﺬﻱ ﻻ ﺗ ﹺ‬
‫ﹶﻬﺪﻱ ﺍﻟ ﹸﻌ ﹸﻘ ﹸ‬ ‫ﹶﹸ ﹶ ﹸ‬
‫‪ ‬‬ ‫‪‬‬ ‫‪  ‬‬ ‫‪‬‬ ‫‪‬‬
‫‪(١)                    ‬‬
‫‪              ‬‬
‫‪‬‬ ‫‪          ‬‬ ‫‪        ‬‬
‫»‪« ‬‬ ‫‪:‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬‫‪‬‬ ‫‪‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬‫‪‬‬‫‪‬‬‫‪‬‬ ‫«‬ ‫‪‬‬
‫‪‬‬
‫‪ ‬‬ ‫‪‬‬
‫‪‬‬‫»‪‬‬ ‫‪:‬‬ ‫‪‬‬ ‫‪    ‬‬
‫‪  ‬‬
‫‪‬‬ ‫‪‬‬
‫)‪(٢‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﺇﻳﻀﺎﺣﻬﺎ ﰲ ﺭﺃﺱ »ﺍﳌﻮﻗﻒ ﺍﻟﺜﺎﻟﺚ« ﻣﻦ »ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﻼﺛﲔ«‪.‬‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹶﺼ ﱢﻮ ﹸﺭ ﺍﻟﻜ ﹺﹶﺮ ﹸ‬
‫ﻳﻢ‬ ‫ﻴﻢ ﹸ‬‫ﺍﻟﺤﻜ ﹸ‬
‫ﻴﻢ ﹶ‬‫ﺍﻟﻤ ﹶﻘﺪﱢ ﹸﺭ ﺍﻟ ﹶﻌﻠ ﹸ‬
‫ﺪﻳﺮ ﹸ‬‫ﺍﷲ ﺃﻛ ﹶﺒ ﹸﺮ ﻣ ﹾﻦ ﻛ ﱢﹸﻞ ﳾﺀ ﹸﻗﺪﹾ ﹶﺭﺓ ﹶﻭﻋﻠﻤ ﹰﺎ ﺇﺫ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﻘ ﹸ‬
‫ﺍﻟﺠﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟ ﱠﻠﻄﹺ ﹸ‬
‫ﺎﻝ‬ ‫ﺍﻟﺠﻤ ﹸﻴﻞ ﹸﺫﻭ ﹶ ﹶ‬ ‫ﺍﻟﻤﺘ ﹶﹶﺤﻨﱢ ﹸﻦ ﹶ‬
‫ﻴﻢ ﹸ‬ ‫ﺍﻟﺮﺣ ﹸ‬‫ﺍﻟﺮ ﹾﺣﻤ ﹸﻦ ﱠ‬ ‫ﻑ ﱠ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻌ ﱢﺮ ﹸ‬
‫ﺍﻟﻮ ﹸﺩﻭ ﹸﺩ ﹸ‬
‫ﺍﻟﻤﻨﹾﻌ ﹸﻢ ﹶ‬ ‫ﺍﻟﻤ ﹶﺰ ﱢﻳ ﹸﻦ ﹸ‬
‫ﻴﻒ ﹸ‬
‫ﻒ‬ ‫ﺃﺟﺰﺍ ﹰﺀ ﹶﻭ ﹶﺻ ﹶﺤ ﹺﺎﺋ ﹶ‬
‫ﻼ ﹶﻭ ﹶ‬ ‫ﻨﺎﺕ ﹸﻛ ﹰ‬‫ﹶﺎﺋ ﹺ‬‫ﺍﻷﺯﻟﻲ ﺍ ﱠﻟﺬﻱ ﻣﺎ ﺣ ﹶﻘ ﹺﺎﺋ ﹸﻖ ﻫ ﹺﺬ ﹺﻩ ﺍﻟﻜ ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﺎﺵ ﹶ ﱡ‬ ‫ﺍﻟﻤ ﹾﻄ ﹶﻠ ﹺﻖ ﺍﻟ ﱠﻨ ﱠﻘ ﹸ‬ ‫ﹺ‬
‫ﹶﻭﺍﻟﻜ ﹶﹶﻤﺎﻝ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﹴ‬
‫ﻮﺟﻮ ﹶﺩﺍﺕ ﹸﻛ ﱢﻠﻴ ﹰﺎ ﹶﻭ ﹸﺟﺰﺋﻴ ﹰﺎ ﹸ‬
‫ﻭﻭ ﹸﺟﻮﺩ ﹰﺍ ﹶﻭ ﹶﺑﻘﺎ ﹰﺀ‪:‬‬ ‫ﺍﻟﻤ ﹸ‬‫ﹶﻭ ﹶﻃ ﹶﺒﻘﺎﺕ‪ ،‬ﹶﻭﻣﺎ ﹶﺣﻘﺎﺋ ﹸﻖ ﻫﺬﻩ ﹶ‬
‫ﹶﻘﺪ ﹴﻳﺮ ﹶﻭ ﹺﻋ ﹾﻠ ﹴﻢ ﹶﻭ ﹺﺣﻜ ﹶﹾﻤ ﹴﺔ‪.‬‬ ‫ﻮﻁ ﹶﻗ ﹶﻠ ﹺﻢ ﹶﻗ ﹶﻀ ﹺﺎﺋ ﹺﻪ ﻭ ﹶﻗﺪﹶ ﹺﺭ ﹺﻩ ﺑﹺ ﹶﺘﻨﹾﻈﹺﻴ ﹴﻢ ﻭﺗ ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﹼﺇﻻ ﹸﺧ ﹸﻄ ﹸ‬
‫ﹴ‬
‫ﹶﺼﻮﻳﺮ‪.‬‬ ‫ﹶﺎﺭ ﹺﻋ ﹾﻠ ﹺﻤ ﹺﻪ ﹶﻭ ﹺﺣﻜ ﹶﹾﻤﺘﹺ ﹺﻪ ﺑﹺ ﹸﺼﻨﹾ ﹴﻊ ﹶﻭﺗ‬‫ﻮﺵ ﹶﺑﺮﻛ ﹺ‬ ‫ﹶﻭ ﹼﺇﻻ ﹸﻧ ﹸﻘ ﹸ‬
‫ﹶﺼﻮ ﹺﻳﺮ ﹺﻩ ﻭﺗ ﹾﹶﺰ ﹺﻳﻴﻨ ﹺ ﹺﻪ ﻭ ﹶﺗﻨ ﹺﹾﻮ ﹺﻳﺮ ﹺﻩ ﺑﹺ ﹸﻠ ﹾﻄ ﹴ‬ ‫ﹺﹺ‬ ‫ﹺ‬ ‫ﻭ ﹼﺇﻻ ﺗ ﹾﹶﺰ ﹺﻳﻴ ﹸ ﹺ‬
‫ﻒ ﹶﻭﻛ ﹶﹶﺮ ﹴﻡ‪.‬‬ ‫ﹶ‬ ‫ﻨﺎﺕ ﹶﻳﺪ ﹶﺑ ﹾﻴﻀﺎﺀ ﹸﺻﻨﹾﻌﻪ ﹶﻭﺗ ﹺ ﹶ‬ ‫ﹾ‬ ‫ﹶ‬
‫ﻒ ﹸﻟ ﹾﻄ ﹺﻔ ﹺﻪ ﹶﻭﻛ ﹶﹶﺮ ﹺﻣ ﹺﻪ ﻭ ﹶﺗ ﹶﻌ ﱡﺮﻓﹺ ﹺﻪ ﹶﻭﺗ ﹶﹶﻮ ﱡﺩ ﹺﺩ ﹺﻩ ﺑﹺ ﹶﺮ ﹾﺣ ﹶﻤ ﹴﺔ ﹶﻭﻧﹺ ﹾﻌ ﹶﻤ ﹴﺔ‪.‬‬‫ﻄﺎﺋ ﹺ‬
‫ﻭ ﹼﺇﻻ ﺃﺯﺍﻫﻴﺮ ﹶﻟ ﹺ‬
‫ﹸ‬ ‫ﹶ‬
‫ﺎﻝ ﹶﻭﻛ ﹴ‬ ‫ﹶﺤﻨﱡﻨﹺ ﹺﻪ ﺑﹺ ﹶﺠﻤ ﹴ‬ ‫ﹺﹺ‬ ‫ﹺﹺ ﹺ ﹺﹺ‬
‫ﹶﲈﻝ‪.‬‬ ‫ﹶ‬ ‫ﺎﺽ ﹶﻋ ﹾﻴ ﹺﻦ ﹶﺭ ﹾﺣ ﹶﻤﺘﻪ ﹶﻭﻧ ﹾﻌ ﹶﻤﺘﻪ ﹶﻭﺗ ﹶﹶﺮ ﱡﺣﻤﻪ ﹶﻭﺗ ﹶ‬ ‫ﺍﺕ ﹶﻓ ﱠﻴ ﹺ‬ ‫ﹶﻭ ﹼﺇﻻ ﹶﺛ ﹶﻤ ﹶﺮ ﹸ‬
‫ﻮﻣﻲ ﺑﹺ ﹶﺸﻬﺎﺩ ﹺﺓ ﺗﹶﻔﺎﻧﹺﻴ ﹺﺔ ﺍﻟﻤﺮﺍﻳﺎ ﻭﺳﻴﺎﻟﹺﻴ ﹺﺔ ﺍﻟﻤ ﹺ‬
‫ﻈﺎﻫ ﹺﺮ‪،‬‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﺎﺕ ﹶﺟ ﹴ‬‫ﹶﻭ ﹼﺇﻻ ﹶﻟ ﹶﻤ ﹶﻌ ﹸ‬
‫ﹶ ﹶ ﱠ ﱠ ﹶ‬ ‫ﱠ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﺪﻱ ﹶﻭﻛﹶﲈﻝ ﹶﺩ ﹾﻳ ﹸﻤ ﱟ‬
‫ﲈﻝ ﹶﺳ ﹾﺮ ﹶﻣ ﱟ‬
‫ﻮﺭ ﹶﻭﺍﻷ ﹾﺩ ﹶﻭ ﹺﺍﺭ‪ ،‬ﹶﻭ ﹶﻣ ﹶﻊ ﹶﺩ ﹶﻭﺍ ﹺﻡ ﺍﻹ ﹾﻧ ﹶﻌﺎ ﹺﻡ ﹶﻋﲆ ﹶﻣ ﱢﺮ ﺍﻷﻧﹶﺎ ﹺﻡ‬ ‫ﺎﻝ ﹶﻋﲆ ﻣﺮ ﺍﻟ ﹸﻔ ﹸﺼ ﹺ‬
‫ﻮﻝ ﹶﻭﺍﻟ ﹸﻌ ﹸﺼ ﹺ‬ ‫ﺍﻟﺠﻤ ﹺ‬
‫ﹶﱢ‬ ‫ﹶﺠﲇ ﹶ ﹶ‬ ‫ﹶﻣ ﹶﻊ ﺩﻭﺍﻡ ﺗ ﹶ‬
‫ﹶﻭﺍﻷﻳﱠﺎ ﹺﻡ ﹶﻭﺍﻷ ﹾﻋ ﹶﻮﺍ ﹺﻡ‪.‬‬
‫ﻼﺯ ﹺﻡ ﹺﻣ ﹾﻦ ﺃ ﹾﻇ ﹶﻬ ﹺﺮ‬
‫ﺍﻟﻤ ﹺ‬
‫ﻴﺾ ﹸ‬ ‫ﺍﺕ ﹶﻣ ﹶﻊ ﺍﻟﺘ ﹶﱠﺠ ﱢﻠﻲ ﺍﻟﺪﱠ ﹺﺍﺋ ﹺﻢ ﹶﻣ ﹶﻊ ﺍﻟ ﹶﻔ ﹺ‬
‫ﺍﻟﻤﺮ ﹺﺁﺓ ﹶﺯﻭ ﹸﺍﻝ ﺍﻟﻤﻮﺟﻮﺩ ﹺ‬
‫ﹶ ﹸ ﹶ‬ ‫ﹶ‬
‫ﹺ‬
‫ﹶﻧ ﹶﻌ ﹾﻢ ﹶﺗ ﹶﻔﺎﲏ ﹾ‬
‫ﺎﻫ ﹺﺮ ﹺﻣ ﹾﻦ‬‫ﺍﻫﺮ ﻟﻴﺴﺎ ﻣ ﹾﻠ ﹶﻚ ﺍﻟﻤ ﹶﻈ ﹺ‬
‫ﹶ‬ ‫ﺍﻟﺰ ﹶ ﹶ ﹸ‬
‫ﹶﻤﺎﻝ ﱠ ﹺ‬ ‫ﺃﻥ ﺍﻟﻜ ﹶ‬ ‫ﺎﻫ ﹶﺮ ﱠ‬‫ﻤﺎﻝ ﺍﻟ ﱠﻈ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟ ﱠﻈ ﹶﻮﺍﻫ ﹺﺮ ﻣ ﹾﻦ ﺃ ﹾﺑ ﹶﻬ ﹺﺮ ﺍﻟ ﹶﺒ ﹶﻮﺍﻫ ﹺﺮ ﻋﲆ ﺃﻥ ﹶ‬
‫ﺍﻟﺠ ﹶ‬

‫ﻷﻥ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺗﻘﻮﻝ‪﴾ ( ' & % ﴿ :‬‬ ‫)‪ (١‬ﹼ‬

‫)‪ (٢‬ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺗﺄﺧﺬ ﺑﻌﲔ ﺍﻻﻋﺘﺒﺎﺭ ﺯﻫﺮﺓ ﺟﺰﺋﻴﺔ ﻭﺣﺴﻨﺎﺀ ﲨﻴﻠﺔ‪ ،‬ﻓﺎﻟﺮﺑﻴﻊ ﺍﻟﺰﺍﻫﺮ ﻛﺘﻠﻚ ﺍﻟﺰﻫﺮﺓ ﻭﺍﳉﻨﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻣﺜﻠﻬﺎ؛‬
‫ﺇﻧﺴﺎﻥ ﲨﻴﻞ ﻭﻋﻈﻴﻢ‪ ،‬ﻭﻛﺬﺍ ﺍﳊﻮﺭ ﺍﻟﻌﲔ ﻭﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﻭﺟﻨﺲ‬ ‫ﹲ‬ ‫ﺇﺫ ﳘﺎ ﻣﻈﻬﺮﺍﻥ ﻣﻦ ﻣﻈﺎﻫﺮ ﺗﻠﻚ ﺍﳌﺮﺗﺒﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻟﻌﺎﱂ‬
‫ﺍﳊﻴﻮﺍﻥ ﻭﺻﻨﻒ ﺍﻹﻧﺴﺎﻥ‪ ..‬ﻛﻞ ﻣﻨﻬﺎ ﻛﺄﻧﻪ ﰲ ﻫﻴﺌﺔ ﺇﻧﺴﺎﻥ ﲨﻴﻞ ﻳﻌﻜﺲ ﺑﺼﻔﺤﺎﺗﻪ ﻫﺬﻩ ﺍﻷﺳﲈﺀ ﺍﻟﺘﻲ ﺗﻌﻜﺴﻬﺎ ﻫﺬﻩ‬
‫ﺍﳌﺮﺗﺒﺔ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٣٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻮﺩ ﹺﻟﻠ ﹶﺒﺎﻗﻲ‬‫ﺐ ﺍﻟﻮﺟ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻤ ﹶﺠﺪﱠ ﹺﺩ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹴ ﹺ‬ ‫ﺒﻴﺎﻥ ﹺﻣ ﹾﻦ ﹶ‬ ‫ﺃﻓﺼ ﹺﺢ ﺗﹺ ﹴ‬
‫ﻟﻠﻮﺍﺟ ﹺ ﹸ ﹸ‬ ‫ﺍﻟﻤ ﹶﺠ ﱠﺮﺩ ﻟﻼﺣﺴﺎﻥ ﹸ‬ ‫ﺃﻭﺿ ﹺﺢ ﹸﺑ ﹾﺮ ﹶﻫﺎﻥ ﻟﻠ ﹶﺠ ﹶﻤﺎﻝ ﹸ‬ ‫ﹶ‬
‫ﺍﻟﻮﺩﻭﺩ‪.‬ﹺ‬
‫ﹶ ﹸ‬
‫ﻭﺭ ﹺﺓ‬ ‫ﺍﻟﻤﻜ ﱠﹶﻤ ﹸﻞ ﹶﻳﺪﹸ ﱡﻝ ﺑﹺ ﱠ‬
‫ﺎﻟﻀ ﹸﺮ ﹶ‬
‫ﹺ‬
‫ﺍﻟﻤﻜ ﱠﹶﻤ ﹺﻞ‪ .‬ﹸﺛ ﱠﻢ ﺍﻟﻔ ﹾﻌ ﹸﻞ ﹸ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤﻜ ﱠﹶﻤ ﹸﻞ ﹶﻳﺪﹸ ﱡﻝ ﺑﺎﻟ ﹶﺒﺪﹶ ﹶﺍﻫﺔ ﻋﲆ ﺍﻟﻔ ﹾﻌ ﹺﻞ ﹸ‬
‫ﹶﻧ ﹶﻌ ﹾﻢ ﹶﻓ ﹾﺎﻷ ﹶﺛ ﹸﺮ ﹸ‬
‫ﹺ‬ ‫ﻜﻤ ﹸﻞ ﹶﻳﺪﹸ ﱡﻝ ﺑﹺﻼ ﹶﺭ ﹴ‬ ‫ﺍﻟﻤﻜ ﱠﹶﻤ ﹺﻞ ﺛﻢ‬ ‫ﹺ‬
‫ﺍﻟﻤﻜ ﱠﹶﻤ ﹺﻞ‪.‬‬
‫ﺍﻟﻮ ﹾﺻﻒ ﹸ‬ ‫ﻳﺐ ﹶﻋﲆ ﹶ‬ ‫ﺍﻟﻤ ﹼ‬
‫ﺍﻹﺳﻢ ﹸ‬‫ﹸ‬ ‫ﺍﻟﻤﻜ ﱠﹶﻤ ﹺﻞ ﹶﻭﺍﻟ ﹶﻔﺎﻋ ﹺﻞ ﹸ‬‫ﹶﻋﲆ ﺍﻻﺳ ﹺﻢ ﹸ‬
‫ﺍﻟﻤﻜ ﱠﹶﻤ ﹸﻞ ﹶﻳﺪﹸ ﱡﻝ ﺑﹺﺎﻟ ﹶﻴ ﹺ‬ ‫ﺍﻟﺸ ﹸ‬‫ﺍﻟﻤﻜ ﱠﹶﻤ ﹺﻞ‪ .‬ﹸﺛ ﱠﻢ ﱠ‬ ‫ﺻﻒ ﺍﻟﻤﻜﹶﻤ ﹸﻞ ﻳﺪﹸ ﱡﻝ ﺑﹺﻼ ﹶﺷ ﹴﻚ ﹶﻋﲆ ﱠ ﹺ‬
‫ﻘﲔ ﹶﻋﲆ‬ ‫ﺄﻥ ﹸ‬ ‫ﺍﻟﺸﺄﻥ ﹸ‬ ‫ﺍﻟﻮ ﹸ ﹸ ﱠ ﹶ‬ ‫ﹸﺛ ﱠﻢ ﹶ‬
‫ﺍﻟﺤ ﱡﻖ ﺍﻟ ﹶﻴﻘﻴ ﹸﻦ‪.‬‬ ‫ﻠﻴﻖ ﺑﹺ ﱠ ﹺ‬ ‫ﺍﺕ ﺑﹺ ﹶﻤﺎ ﹶﻳ ﹸ‬‫ﺍﻟﺬ ﹺ‬ ‫ﻛ ﹺ‬
‫ﹶﲈﻝ ﱠ‬
‫ﺎﻟﺬﺍﺕ ﹶﻭ ﹸﻫ ﹶﻮ ﹶ‬

‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﻟﻲ ﺍ ﱠﻟﺬﻱ ﺃﺳﺲ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻷﺯ ﱡ‬
‫ﻴﻢ ﹶ‬ ‫ﺍﻟﺤﻜ ﹸ‬ ‫ﺍﻟﺤﺎﻛ ﹸﻢ ﹶ‬
‫ﺍﻟﺤﻜ ﹸﹶﻢ ﹶ‬ ‫ﹶﺟ ﱠﻞ ﹶﺟﻼ ﹸﻟ ﹸﻪ ﺍﷲ ﺃﻛ ﹶﺒ ﹸﺮ ﺇﺫ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﻌﺪﹾ ﹸﻝ ﺍﻟ ﹶﻌﺎﺩ ﹸﻝ ﹶ‬
‫ﻀﺎﺋ ﹺﻪ‬
‫ﻮﻝ ﻣ ﹺﺸﻴ ﹶﺌﺘﹺ ﹺﻪ ﻭ ﹺﺣﻜﹾﻤﺘﹺ ﹺﻪ‪ .‬ﻭ ﹶﻓﺼ ﹶﻠﻬﺎ ﺑﹺﺪﹶ ﺳﺎﺗﹺ ﹺﲑ ﹶﻗ ﹺ‬
‫ﹶ ﱠ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺎﻥ ﹶﺷ ﹶﺠ ﹶﺮﺓ ﻫﺬﻩ ﺍﻟﻜﹶﺎﺋﻨﹶﺎﺕ ﰲ ﺳﺘﹶﺔ ﺃﻳﺎ ﹴﻡ ﺑﹺ ﹸﺄ ﹸﺻ ﹶ‬
‫ﹺ ﹺ ﹺ‬ ‫ﹸﺑﻨﹾ ﹶﻴ ﹶ‬
‫ﹶﻮﺍﻣﻴﺲ ﹺﻋﻨﹶﺎﻳﺘﹺ ﹺﻪ ﻭﺭﺣﻤﺘﹺ ﹺﻪ‪ .‬ﻭﻧﹶﻮﺭﻫﺎ ﺑﹺﺠ ﹶﻠ ﹺ‬ ‫ﺍﻧﻴﻦ ﻋﺎ ﹶﺩﺗﹺ ﹺﻪ ﹶﻭ ﹸﺳﻨﱠﺘﹺ ﹺﻪ‪ .‬ﹶﻭ ﹶﺯ ﱠﻳﻨﹶﻬﺎ ﺑﹺﻨ‬
‫ﹶﻭ ﹶﻗﺪﹶ ﹺﺭ ﹺﻩ‪ .‬ﹶﻭ ﹶﻧ ﱠﻈ ﹶﻤﻬﺎ ﺑﹺ ﹶﻘ ﹶﻮ ﹺ‬
‫ﻮﺍﺕ‬ ‫ﹶ ﱠﹶ ﹶ ﹶ‬ ‫ﹺ ﹶ ﹶﹶ ﹾ ﹶ‬
‫ﹺﹺ‬ ‫ﹺ‬ ‫ﹺﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺﹺ‬
‫ﹶﺎﺳﺒﹺﻬﺎ‬ ‫ﻮﺟﻮ ﹶﺩﺍﺗﻪ ﹶﻭﺗﹶﺸﺎ ﹸﺑ ﹺﻬﻬﺎ ﹶﻭﺗﻨ ﹸ‬ ‫ﺃﺳﲈﺋﻪ ﹶﻭﺻ ﹶﻔﺎﺗﻪ ﺑﹺ ﹶﺸ ﹶﻬﺎ ﹶﺩﺍﺕ ﺍﻧﹾﺘﻈﺎ ﹶﻣﺎﺕ ﹶﻣﺼﻨﹸﻮ ﹶﻋﺎﺗﻪ ﹶﻭﺗ ﹶﹶﺰ ﱡﻳﻨﹶﺎﺕ ﹶﻣ ﹸ‬
‫ﻲﺀ ﹶﻋﲆ ﹺﻣ ﹾﻘﺪﹶ ﹺﺍﺭ ﹶﻗﺎ ﹶﻣ ﹺﺔ ﻗﺎﺑﹺﻠ ﱠﻴﺘﹺ ﹺﻪ‬ ‫ﺍﻟﺸﻌﻮﺭﻳ ﹺﺔ ﰲ ﻛ ﱢﹸﻞ ﹶﺷ ﹴ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻭﺗﹶﺠﺎﻭﲠﺎ ﻭﺗ ﹺ‬
‫ﺍﻟﺼﻨ ﹶﻌﺔ ﱡ ﹸ ﱠ‬ ‫ﹶﻌﺎﻭﳖﺎ ﹶﻭﺗﹶﻌﺎﻧﹸﻘﻬﺎ‪ ،‬ﹶﻭﺇﺗﹾﻘﺎﻥ ﱠ‬ ‫ﹶ ﹶ ﹸ ﹶ ﹸ‬
‫ﺍﻟﻤ ﹶﻘﺪﱠ ﹶﺭ ﹺﺓ ﺑﹺ ﹶﺘ ﹾﻘ ﹺﺪ ﹺﻳﺮ ﺍﻟ ﹶﻘﺪﹶ ﺭ‪.‬ﹺ‬
‫ﹸ‬
‫ﺍﺳ ﹶﻌ ﹸﺔ ﰲ‬ ‫ﹶﺰﻳﻴﻨ ﹺﹶﺎﲥﺎ‪ ..‬ﻭﺍﻟﺮﺣﻤ ﹸﺔ ﺍﻟﻮ ﹺ‬ ‫ﺍﻟﻌﻨﹶﺎ ﹶﻳ ﹸﺔ ﺍﻟﺘﱠﺎ ﱠﻣ ﹸﺔ ﰲ ﺗ ﹺ‬ ‫ﹾﻈﻴﲈﲥﺎ‪ ..‬ﻭ ﹺ‬ ‫ﺎﻟﺤﻜﻤ ﹸﺔ ﺍﻟ ﹶﻌﺎﻣ ﹸﺔ ﰲ ﹶﺗﻨ ﹺ‬ ‫ﹶﻓ ﹺ‬
‫ﹶ‬ ‫ﹶ ﱠ ﹶ‬ ‫ﹶ‬ ‫ﱠ‬ ‫ﹶ‬
‫ﺍﻟﺼﻨ ﹶﻌ ﹺﺔ ﺑﹺ ﹶﻤ ﹾﻈ ﹶﻬ ﹺﺮ ﱠﻳﺘﹺﻬﺎ‬ ‫ﻭﺍﻟﺤ ﹶﻴﺎ ﹸﺓ ﺍﻟ ﹶﻌﺠﻴ ﹶﺒ ﹸﺔ ﱠ‬‫ﹶ‬ ‫ﺍﻟﺸ ﹺﺎﻣ ﹶﻠ ﹸﺔ ﰲ ﺗﹶﺮﺑﹺ ﹶﻴﺘﹺﻬﺎ‪..‬‬ ‫ﺎﺷ ﹸﺔ ﱠ‬ ‫ﺍﻷﺭﺯ ﹸﺍﻕ ﹶﻭﺍﻹ ﹶﻋ ﹶ‬ ‫ﹶﻠﻄﻴﻔﺎﲥﺎ‪ ..‬ﹶﻭ ﹶ‬ ‫ﹺ‬ ‫ﺗ‬
‫ﺍﻟﺠﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹺﻟﻠ ﱡﺸﺆﻭﻥ ﱠ‬
‫ﺎﻝ‬ ‫ﹶﺠ ﱢﻠﻲ ﹶ ﹶ‬ ‫ﹶﺤﺴﻴﻨﹶﺎﺗ ﹶﻬﺎ‪ ..‬ﹶﻭ ﹶﺩ ﹶﻭﺍ ﹸﻡ ﺗ ﹶ‬ ‫ﺍﻟﻤ ﹶﺤﺎﺳ ﹸﻦ ﺍﻟ ﹶﻘ ﹾﺼﺪ ﱠﻳ ﹸﺔ ﰲ ﺗ ﹾ‬ ‫ﺍﻟﺬﺍﺗ ﱠﻴﺔ ﻟ ﹶﻔﺎﻃ ﹺﺮﻫﺎ‪ ..‬ﹶﻭ ﹶ‬
‫ﺎﻫ ﹸﺮ ﰲ ﹶﺟ ﹾﺬ ﹶﺑﺘﹺﻬﺎ‪..‬‬ ‫ﹾﺠ ﹶﺬﺍﺏ ﺍﻟ ﱠﻈ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺼﺎﺩ ﹸﻕ ﰲ ﹶﻗ ﹾﻠﺒﹺﻬﺎ ﻟ ﹶﻤﻌ ﹸﺒﻮﺩ ﹶﻫﺎ‪ ..‬ﹶﻭﺍﻻﻧ ﹺ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺲ ﹶﻣ ﹶﻊ ﹶﺯﻭﺍﻟ ﹶﻬﺎ‪ ..‬ﹶﻭﺍﻟﻌ ﹾﺸ ﹸﻖ ﱠ‬
‫ﹺ‬ ‫ﺍﻟﻤﻨﹾ ﹶﻌ ﹺﻜ ﹺ‬ ‫ﹸ‬
‫ﻜﻴﻢ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﱢﻔﺎﻕ ﻛ ﱢﹸﻞ ﻛ ﱠﹸﻤﻠ ﹶﻬﺎ ﹶﻋﲆ ﹶﻭ ﹾﺣﺪﹶ ﺓ ﻓﺎﻃﺮﻫﺎ‪ ..‬ﹶﻭﺍﻟﺘ ﹶﹶﺼ ﱡﺮ ﹸ‬ ‫ﹺ‬ ‫ﹶﻭﺍﺗ ﹸ‬
‫ﺍﻟﺤ ﹸ‬ ‫ﺑﻴﺮ ﹶ‬ ‫ﻑ ﻟ ﹶﻤﺼﺎﻟ ﹶﺢ ﰲ ﺃﺟﺰﺍﺋﻬﺎ‪ ..‬ﹶﻭﺍﻟﺘﱠﺪﹾ ﹸ‬
‫ﺍﻟﻐﺎﻳﺎﺕ‬
‫ﹸ‬ ‫ﹶﺎﳖﺎ‪ ..‬ﹶﻭ‬ ‫ﺮﺍﺕ ﺃﺭﻛ ﹺ‬ ‫ﻭﺍﻻﻧﺘﹺﻈﺎﻡ ﺍﻟﻤﻜﹶﻤ ﹸﻞ ﹺﰲ ﺗﹶﻐﻴ ﹺ‬ ‫ﹶﺒﺎﺗﺎﲥﺎ‪ ..‬ﻭﺍﻟﺘﱠﺮﺑﹺﻴ ﹸﺔ ﺍﻟﻜﹶﺮﻳﻤ ﹸﺔ ﻟﹺﺤﻴﻮﺍﻧﺎﺗﹺﻬﺎ‪ ..‬ﹺ‬ ‫ﻟﹺﻨ ﹺ‬
‫ﱡ‬ ‫ﹸ ﹸ ﱠ‬ ‫ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﻴﺎﺝ ﺇﱃ‬ ‫ﺴﻦ ﹶﺻﻨﹾ ﹶﻌﺘﹺﻬﺎ ﺑﹺﻼ ﺍﺣﺘﹺ ﹴ‬ ‫ﺎﻝ ﹸﺣ ﹺ‬ ‫ﻭﺙ ﹶﺩ ﹾﻓ ﹶﻌ ﹰﺔ ﻣ ﹶﻊ ﻏﺎ ﹶﻳ ﹺﺔ ﻛﹶﻤ ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﺍﻟﺤﺪﹸ ﹸ‬ ‫ﹺ‬
‫ﺍﻟﺠﺴﻴﻤ ﹸﺔ ﰲ ﺍﻧﺘﻈﺎ ﹺﻡ ﹸﻛ ﱢﻠـ ﱠﻴﺘﻬﺎ‪ ..‬ﹶﻭ ﹸ‬
‫ﹺ‬
‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﹶﺤﺪﻳﺪ ﺗ ﹶﹶﺮ ﱡﺩﺩ ﺇﹺ ﹾﻣﻜﺎﻧﺎﲥﺎ‪ ..‬ﹶﻭ ﹶﻗﻀﺎ ﹸﺀ ﺣﺎﺟﺎﲥﺎ ﹶﻋﲆ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﹸﻣﺪﱠ ﺓ ﻭ ﹶﻣﺎ ﱠﺩﺓ‪ ..‬ﹶﻭﺍﻟﺘ ﹶﱠﺸ ﱡﺨ ﹸ‬ ‫ﹴ‬
‫ﻴﻤ ﹸﺔ ﹶﻣ ﹶﻊ ﻋﹶﺪﹶ ﹺﻡ ﺗ ﹾ‬ ‫ﺍﻟﺤﻜ ﹶ‬ ‫ﺼﺎﺕ ﹶ‬
‫ﻴﺚ ﻻ ﹸﻳ ﹾﺸ ﹶﻌ ﹸﺮ ﹶﻣ ﹶﻊ‬ ‫ﺐ ﹶﻭ ﹺﻣ ﹾﻦ ﹶﺣ ﹸ‬ ‫ﻴﺚ ﻻ ﹸﻳﺤﺘ ﹶﹶﺴ ﹸ‬ ‫ﹶﺎﺳ ﹶﺒ ﹺﺔ‪ ،‬ﹺﻣ ﹾﻦ ﹶﺣ ﹸ‬ ‫ﻘﺔ ﺍﻟﻤﻨ ﹺ‬
‫ﹸ‬
‫ﺍﻟﻼ ﹺﺋ ﹺ‬ ‫ﹶﻏﺎ ﹶﻳ ﹺﺔ ﹶﻛ ﹾﺜ ﹶﺮ ﹺﲥﺎ ﹶﻭ ﹶﺗﻨ ﱡﹶﻮ ﹺﻋﻬﺎ ﰲ ﺃﻭ ﹶﻗ ﹺﺎﲥﺎ ﱠ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤﻄ ﹶﻠ ﹶﻘ ﹸﺔ ﰲ ﹶﻣﻨ ﹶﺒ ﹺﻊ‬ ‫ﺍﻟﻤﻄ ﹶﻠ ﹶﻘ ﹸﺔ ﰲ ﹶﻣ ﹾﻌﺪﹶ ﻥ ﹶﺿ ﹾﻌﻔ ﹶﻬﺎ‪ ..‬ﹶﻭﺍﻟ ﹸﻘﺪﹾ ﹶﺭ ﹸﺓ ﹸ‬ ‫ﻗ ﹶﺼ ﹺﺮ ﺃ ﹾﻳﺪﳞﺎ ﻋ ﹾﻦ ﺃﺻ ﹶﻐ ﹺﺮ ﹶﻣﻄﺎﻟﺒﹺﻬﺎ‪ ..‬ﹶﻭﺍﻟ ﹸﻘ ﱠﻮ ﹸﺓ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﺎﻫﺮﺓ ﰲ ﺟﻤ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤﻜ ﱠﹶﻤ ﹸﻞ ﰲ‬ ‫ﺤﻴﻂ ﰲ ﹶﺟ ﹾﻬﻠﻬﺎ‪ ..‬ﹶﻭﺍﻻﻧﺘﻈﺎ ﹸﻡ ﹸ‬ ‫ﺍﻟﻤ ﹸ‬ ‫ﻮﺭ ﹸ‬ ‫ﺍﻟﺸ ﹸﻌ ﹸ‬‫ﻮﺩﻫﺎ‪ ..‬ﹶﻭ ﹸ‬ ‫ﺍﻟﺤﻴﺎ ﹸﺓ ﺍﻟ ﹶﻈ ﹶ ﹸ ﹸ ﹸ‬ ‫ﹶﻋ ﹾﺠ ﹺﺰﻫﺎ‪ ..‬ﹶﻭ ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٤٠‬‬
‫ﺍﺧ ﹶﻠ ﹺﺔ‬
‫ﹶﺎﻟﺪﻭﺍﺋ ﹺﺮ ﺍﻟﻤﺘﹶﺪﹶ ﹺ‬
‫ﹸ‬
‫ﹺ‬ ‫ﻴﺤ ﹺﺎﲥﺎ ﻛ‬ ‫ﱢﻔﺎﻕ ﰲ ﺗ ﹾﹶﺴﺒﹺ ﹶ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻐ ﱢﻴﺮ‪ ..‬ﹶﻭﺍﻻﺗ ﹸ‬ ‫ﺍﻟﻤ ﹶﻐ ﱢﻴ ﹺﺮ ﺍﻟ ﹶﻐ ﹺﲑ ﹸ‬
‫ﹺ‬
‫ﹶﻠﺰ ﹸﻡ ﻟ ﹸﻮ ﹸﺟﻮﺩ ﹸ‬
‫ﺮﺍﲥﺎ ﺍﻟﻤﺴﺘ ﹺ ﹺ‬
‫ﹸ ﹾ‬
‫ﹶﺗ ﹶﻐ ﱡﻴ ﹺ‬
‫ﺎﺟ ﹺﺎﲥﺎ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟﻤ ﹾﻘ ﹸﺒﻮﻟ ﱠﻴ ﹸﺔ ﰲ ﹶﺩ ﹶﻋ ﹶﻮ ﹺﺍﲥﺎ ﺍﻟ ﱠﺜﻼﺙ »ﺑﹺﻠﺴﺎﻥ ﺍﺳﺘﻌﺪﺍﺩﻫﺎ‪ ،‬ﻭﺑﹺﻠﺴﺎﻥ ﺍﺣﺘ ﹶﻴ ﹶ‬ ‫ﺍﻟﻤ ﹾﺮﻛ ﹺﹶﺰ‪ ..‬ﹶﻭ ﹶ‬ ‫ﺍﻟﻤﺘﱠﺤﺪﹶ ﺓ ﹶ‬ ‫ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﺿﺎﺕ ﰲ ﻋﺒﺎ ﹶﺩﺍﺗ ﹶﻬﺎ‪ ..‬ﹶﻭﺍﻻﻧﺘﻈﺎ ﹸﻡ‬ ‫ﻬﻮﺩﺍﺕ ﹶﻭﺍﻟ ﹸﻔ ﹸﻴ‬ ‫ﺍﻟﻤﻨﺎﺟﺎ ﹸﺓ ﹶﻭ ﱡ‬
‫ﺍﻟﺸ‬ ‫ﹺ‬
‫ﺍﻟﻔﻄﺮ ﱠﻳﺔ‪ ،‬ﻭﺑﹺﻠﺴﺎﻥ ﺍﺿﻄ ﹺ‬‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹸ‬ ‫ﹸ‬ ‫ﺮﺍﺭﻫﺎ«‪ ..‬ﹶﻭ ﹸ‬
‫ﺍﻟﻮ ﹾﺻ ﹶﻠ ﹺﺔ ﹶﺑﻴ ﹶﻦ ﹸﻣﻨﹾـﺘﹶﻬﺎﻫﺎ‬ ‫ﹶﻮﻥ ﺍﻟﻌ ﹶﺒﺎ ﹶﺩﺓ ﻓﻴﻬﺎ ﹶﺧ ﹾﻴ ﹶﻂ ﹸ‬
‫ﻛﺮ ﹶﻓﺎﻃﹺ ﹺﺮﻫﺎ‪ ..‬ﻭﻛ ﹸ ﹺ ﹺ‬
‫ﹶ‬ ‫ﹶﺎﻥ ﺑﹺ ﹺﺬ ﹺ‬ ‫ﺍﻻ ﹾﻃ ﹺﻤﺌﻨ ﹸ‬ ‫ﰲ ﹶﻗﺪﹶ ﺭﳞﺎ‪ ..‬ﻭ ﹺ‬
‫ﹶ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﺭ ﻛ ﹶﹶﻤﺎﳍﺎ ﹶﻭﻟﺘ ﹶﹶﺤـ ﱡﻘ ﹺﻖ ﹶﻣ ﹶﻘﺎﺻﺪ ﺻﺎﻧﻌﻬﺎ‪..‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺒﺐ ﹸﻇ ﹸﻬ ﹺ‬ ‫ﹺ‬
‫ﻭﺳ ﹶ‬ ‫ﹶﻭ ﹶﻣ ﹾﺒﺪﹶ ﺋﻬﺎ‪ ..‬ﹶ‬
‫ﺪﺍﺕ ﺑﹺﺄﻧﱠﻬﺎ ﹸﻛ ﱠﻠﻬﺎ ﺑﹺﺘﹶﺪﺑﹺ ﹺﲑ ﹸﻣﺪﹶ ﱢﺑ ﹴﺮ ﹶﺣﻜﻴﻢ‬ ‫ﺷﺎﻫ ﹲ‬ ‫ﹶﻴﻔﻴ ﹺﺎﲥﺎ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺴﺎﺋ ﹺﺮ ﹸﺷ‬ ‫ﻭﻫﻜﹶﺬﺍ ﺑﹺ ﹺ‬
‫ﺃﺣ ﹶﻮﺍﳍﺎ ﹶﻭﻛ ﱠ‬ ‫ﺆﻭﻧﺎﲥﺎ ﹶﻭ ﹾ‬ ‫ﹶ‬
‫ﹶﺤﺖ ﺗﹶﺼﺮﻑ ﻣﺘﺼﺮﻑﹴ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹺ ﹴ‬
‫ﱢ‬ ‫ﻭﺍﺣﺪ‪ ..‬ﻭﰲ ﺗﹶﺮﺑﹺ ﹶﻴﺔ ﹸﻣ ﹶﺮ ﱟﺏ ﻛﹶﺮﻳﻢ ﺃﺣﺪ ﹶﺻ ﹶﻤﺪ‪ ..‬ﹶﻭ ﹸﻛ ﱡﻠ ﹶﻬﺎ ﹸﺧﺪﱠ ﺍ ﹸﻡ ﹶﺳ ﱢﻴﺪ ﻭﺍﺣﺪ‪ ..‬ﻭﺗ ﹶ ﹶ ﱡ‬
‫ﹸﻮﺏ ﹺﻣ ﹾﻦ‬ ‫ﻴﻢ ﹶﻭ ﹾﺣﺪﹶ ﺗﹺ ﹺﻪ ﻋﲆ ﻛ ﱢﹸﻞ ﹶﻣﻜﺘ ﹴ‬ ‫ﹺ‬
‫ﺮﺕ ﹶﻭﺗﹶﻜﺎ ﹶﺛ ﹶﺮ ﹾﺕ ﹶﺧﻮﺍﺗ ﹸ‬
‫ﹺ ﹴ‬
‫ﻭﺍﺣﺪ‪ ..‬ﹶﻭ ﹶﻣﺼﺪﹶ ﹸﺭ ﹶﻫﺎ ﹸﻗﺪﹾ ﹶﺭ ﹸﺓ ﻭﺍﺣﺪ ﺍ ﱠﻟﺬﻱ ﺗ ﹶ‬
‫ﹶﻈﺎﻫ ﹾ‬ ‫ﹴ‬
‫ﻮﺟﻮ ﹶﺩﺍﺗﹺ ﹺﻪ‪.‬‬ ‫ﹺ‬
‫ﻔﺤﺔ ﻣ ﹾﻦ ﹶﺻ ﹶﻔ ﹶﺤﺎﺕ ﹶﻣ ﹸ‬
‫ﻣﻜﺘﹸﻮﺑﺎﺗﹺ ﹺﻪ ﰲ ﻛ ﱢﹸﻞ ﺻ ﹴ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬
‫ﻮﺍﻥ ﹶﻭ ﹶﺣ ﹶﺠ ﹴﺮ‪ ،‬ﹶﺑﻞ ﻛ ﱡﹸﻞ ﹶﺫ ﱟﺭ ﹶﻭ ﹶﻣﺪﹶ ﹴﺭ‪ ،‬ﰲ‬ ‫ﺎﺕ ﻭ ﹶﺷﺠ ﹴﺮ‪ ،‬ﺑﻞ ﻛ ﱡﹸﻞ ﺣﻴ ﹴ‬ ‫ﹴ‬ ‫ﹶﻧﻌﻢ‪ :‬ﹶﻓﻜ ﱡﹸﻞ ﹶﺯ ﹴ‬
‫ﹶﹶ‬ ‫ﻫﺮﺓ ﹶﻭ ﹶﺛ ﹶﻤ ﹴﺮ‪ ،‬ﹶﻭﻛ ﱡﹸﻞ ﹶﻧ ﹶﺒ ﹶ ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶﹾ‬
‫ﺫﺍﻙ ﺍﻷﺛﺮ ﹸﻫ ﹶﻮ‬ ‫ﺄﻥ ﺫﺍ ﹶ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﱠﻘﺶ ﹶﻭﺍﻷ ﹶﺛﺮ‪ ،‬ﹸﻳ ﹾﻈ ﹺﻬ ﹸﺮ ﻟﺪ ﱠﻗﺔ ﺍﻟﻨﱠﻈﺮ ﺑﹺ ﱠ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﻭﺍﺩ ﹶﻭ ﹶﺟ ﹶﺒ ﹴﻞ‪ ،‬ﻭﻛ ﱢﹸﻞ ﺑﺎﺩ ﹶﻭ ﹶﻗ ﹾﻔﺮ ﺧﺎﺗ ﹲﹶﻢ ﹶﺑ ﱢﻴ ﹸﻦ ﺍﻟﻨ ﹺ‬ ‫ﻛ ﱢﹸﻞ ﹴ‬
‫ﺲ ﹶﻭﺍﻟ ﹶﻘ ﹶﻤ ﹺﺮ ﰲ‬ ‫ﺐ ﹶﻇ ﹾﻬ ﹺﺮ ﺍﻟ ﹶﺒ ﱢـﺮ ﹶﻭ ﹶﺑ ﹾﻄ ﹺﻦ ﺍﻟ ﹶﺒ ﹾﺤ ﹺﺮ؛ ﹶﻓ ﹸﻬ ﹶﻮ ﹶﻧ ﱠﻘ ﹸ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺸ ﹾﻤ ﹺ‬‫ﺎﺵ ﱠ‬ ‫ﺍﻟﻤﻜﺎﻥ ﺑﹺﺎﻟﻌ ﹶﺒ ﹺﺮ؛ ﹶﻓ ﹸﻬ ﹶﻮ ﻛﺎﺗ ﹸ‬ ‫ﺫﺍﻙ ﹶ‬ ‫ﺐ ﹶ‬ ‫ﻛﺎﺗ ﹸ‬
‫ﺎﺷﻬﺎ ﺍﷲ ﺃ ﹾﻛ ﹶﺒ ﹸﺮ‪.‬‬ ‫ﻼﻝ ﹶﻧ ﱠﻘ ﹺ‬ ‫ﺍﻟﻌ ﹶﺒ ﹺﺮ‪ .‬ﹶﺟ ﱠﻞ ﹶﺟ ﹸ‬ ‫ﺫﺍﺕ ﹺ‬ ‫ﺍﺕ ﹺ‬ ‫ﺤﻴﻔﺔ ﺍﻟﺴﻤﺎﻭ ﹺ‬ ‫ﺻ ﹺ‬
‫ﱠ ﹶ‬ ‫ﹶ‬
‫‪(١)  ‬‬
‫‪‬‬ ‫‪‬‬ ‫‪‬‬‫‪ ‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬ ‫‪‬‬
‫‪     .      ‬‬ ‫‪‬‬
‫)‪(٢‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﳋﺎﻣﺴﺔ‬
‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺐ‬‫ﺼﻴﺮ ﺍ ﱠﻟﺬﻱ ﻫﺬﻩ ﺍﻷﺟﺮﺍ ﹸﻡ ﺍﻟ ﹸﻌﻠﻮ ﱠﻳ ﹸﺔ ﻭﺍﻟﻜﹶﻮﺍﻛ ﹸ‬ ‫ﺍﻟﻤ ﹶﺼ ﱢﻮ ﹸﺭ ﺍﻟ ﹶﺒ ﹸ‬
‫ﺪﻳﺮ ﹸ‬ ‫ﺍﻟﺨ ﹼﻼ ﹸﻕ ﺍﻟ ﹶﻘ ﹸ‬ ‫ﺍﷲ ﺃﻛ ﹶﺒ ﹸﺮ ﺇﺫ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻫ ﹺﺪ ﹸﺭ ﹸﺑﻮﺑﹺ ﱠﻴﺘﹺ ﹺﻪ ﹶﻭ ﹺﻋ ﱠﺰﺗﹺ ﹺﻪ؛ ﺗ ﹾﹶﺸ ﹶﻬﺪﹸ ﹶﻭﺗﹸﻨﺎﺩﻱ‬
‫ﻌﺎﻋﺎﺕ ﹶﺷﻮ ﹺ‬
‫ﹸ ﹶ‬ ‫ﺮﺍﻫﲔ ﹸﺃ ﹸﻟﻮﻫ ﱠﻴﺘﹺ ﹺﻪ ﹶﻭ ﹶﻋ ﹶﻈ ﹶﻤﺘﹺ ﹺﻪ‪ ،‬ﹶﻭ ﹸﺷ‬
‫ﹺ‬ ‫ﺮﺍﺕ ﹶﺑ‬ ‫ﺍﻟﺪﱡ ﱢﺭ ﱠﻳ ﹸﺔ ﹶﻧ ﱢﻴ ﹸ‬
‫ﺸﻤ ﹺﺔ ﹶﻋ ﹶﻈ ﹶﻤ ﹺﺔ ﹸﻗﺪﹾ ﹶﺭﺗﹺ ﹺﻪ‪.‬‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ ﹺﹺ‬ ‫ﹺ‬ ‫ﹺﹺ‬ ‫ﹺ‬
‫ﹶﻋﲆ ﹶﺷ ﹾﻌ ﹶﺸ ﹶﻌﺔ ﹶﺳ ﹾﻠ ﹶﻄﻨﺔ ﹸﺭ ﹸﺑﻮﺑﹺ ﱠﻴﺘﻪ ﹶﻭ ﹸﺗﻨﹶﺎﺩﻱ ﹶﻋﲆ ﹸﻭ ﹾﺳ ﹶﻌﺔ ﹸﺣﻜﹾﻤﻪ ﹶﻭﺣﻜ ﹶﹾﻤﺘﻪ‪ ،‬ﻭ ﹶﻋﲆ ﺣ ﹶ‬
‫ﹺ‬
‫ﹶﻓﺎﺳﺘ ﹺﹶﻤﻊ ﺇﱃ ﹺ‬
‫ﺁﻳﺔ‪:‬‬ ‫ﹾ ﹾ‬
‫﴿‪) ﴾W V U T S R Q P‬ﻕ‪.(٦ :‬‬

‫ﺸﻤ ﹴﺔ‪،‬‬ ‫ﹺ‬ ‫ﻛﻴﻒ ﺗﹶﺮ￯ ﹸﺳﻜﹸﻮﺗ ﹰﺎ ﰲ ﹸﺳﻜﹸﻮﻧﺔ‪ ،‬ﹶﺣ ﹶﺮ ﹶﻛ ﹰﺔ ﰲ ﹺﺣﻜ ﹶﹾﻤ ﹴﺔ‪ ،‬ﺗ ﹶ ﹾ‬ ‫ﹸﺛﻢ ﺍﻧ ﹸﻈﺮ ﺇﱃ ﻭﺟ ﹺﻪ ﺍﻟﺴ ﹺ‬
‫ﹶﻸ ﹸﻷﹰ ﰲ ﺣ ﹶ‬ ‫ﲈﺀ ﹶ‬ ‫ﹶ ﹾ ﱠ‬ ‫ﱠ ﹾ‬
‫ﺍﻥ ﺍﻟﺼﻨﹾﻌﺔ‪.‬ﹺ‬‫ﺍﻟﺨﻠ ﹶﻘ ﹺﺔ ﻣﻊ ﺍﺗ ﹶﱢﺰ ﹺ‬
‫ﹶﺗﺒﺴﻤ ﹰﺎ ﰲ ﹺﺯﻳﻨ ﹴﹶﺔ ﻣﻊ ﺍﻧﺘﹶﻈﺎ ﹺﻡ ﹺ‬
‫ﱠ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶﱡ‬

‫)‪ (١‬ﻳﺮﺩﺩ ﺍﻟﻌﺎﱂ ﺑﻠﺴﺎﻧﻪ ﺩﺍﺋﲈ‪. ﴾ ( ' & % ﴿ :‬‬

‫)‪ (٢‬ﻟﻘﺪ ﻭﺿﺤﺖ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﰲ ﺫﻳﻞ ﺍﳌﻮﻗﻒ ﺍﻷﻭﻝ ﻣﻦ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﻼﺛﲔ«‪ ،‬ﻭﰲ ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﲏ ﻣﻦ‬
‫»ﺍﳌﻜﺘﻮﺏ ﺍﻟﻌﴩﻳﻦ«‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٤١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﹶﻨﻮ ﹺﻳﺮ ﺍﻟﻤﻌﺎﻟﹺﻢ‪ ،‬ﺗﹶﻸ ﹸﻟ ﹸﺆ ﻧﹸﺠ ﹺ‬
‫ﺒﺎﺣﻬﺎ ﻟﹺﺘ ﹺ‬‫ﺍﺳ ﹺﻢ‪ ،‬ﺗﹶﻬﻠﻬ ﹸﻞ ﹺﻣﺼ ﹺ‬‫ﹶﺒﺪﻳﻞ ﺍﻟﻤﻮ ﹺ‬ ‫ﺗ ﹶﹶﺸﻌ ﹸﺸﻊ ﹺﴎ ﹺ ﹺ‬
‫ﻮﻣﻬﺎ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﹾ‬ ‫ﹶ ﹸ‬ ‫ﺍﺟﻬﺎ ﻟﺘ ﹺ ﹶ ﹶ‬ ‫ﹾ ﹸ‬
‫ﻫﺬﺍ ﺍﻟ ﹶﻌﺎ ﹶﻟ ﹺﻢ‪.‬‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﻷﻫﻞ ﺍﻟﻨ ﹶﱡﻬﻰ ﹶﺳ ﹾﻠ ﹶﻄﻨﹶ ﹰﺔ ﺑﻼ ﺍﻧﺘ ﹶﻬﺎﺀ ﻟﺘ ﹺ‬
‫ﹶﺪﺑﲑ ﹶ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻟﹺﺘ ﹺ‬
‫ﹶﺰﻳﲔ ﺍﻟ ﹶﻌ ﹶﻮ ﹺﺍﱂ‪ .‬ﹸﺗ ﹾﻌﻠ ﹸﻦ‬
‫ﻛﺎﻥ ﹶﻭ ﹶﻣﺎ ﹶﻟﻢ ﹶﻳﺸﺄ ﹶﻟﻢ‬ ‫ﻲﺀ‪ ،‬ﹶﻭ ﹸﻣﺮﻳﺪﹲ ﺑﹺﺈﺭﺍ ﹶﺩ ﹴﺓ ﹶﺷ ﹺﺎﻣ ﹶﻠ ﹴﺔ ﻣﺎ ﺷﺎ ﹶﺀ ﹶ‬ ‫ﺍﻟﺨ ﹼﻼ ﹸﻕ ﺍﻟ ﹶﻘﺪﻳﺮ ﻋﻠﻴﻢ ﺑﹺﻜ ﱢﹸﻞ ﹶﺷ ﹴ‬ ‫ﹶﻓ ﹶﺬﻟﹺ ﹶﻚ ﹶ‬
‫ﹸ ﹶ ﹲ‬
‫ﹺ‬ ‫ﹴ ﹺ ﹴ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﹶﺼﻮ ﹸﺭ ﹸﻭ ﹸﺟﻮ ﹸﺩ‬ ‫ﹶﻳ ﹸﻜ ﹾﻦ‪ .‬ﹶﻭ ﹸﻫ ﹶﻮ ﹶﻗﺪ ﹲﻳﺮ ﹶﻋﲆ ﻛ ﱢﹸﻞ ﹶﺷﻲﺀ ﺑﹺ ﹸﻘﺪﹾ ﹶﺭﺓ ﹸﻣ ﹾﻄ ﹶﻠ ﹶﻘﺔ ﹸﻣﺤﻴﻄﺔ ﺫﺍﺗ ﱠﻴﺔ‪ .‬ﹶﻭﻛﹶﲈ ﻻ ﹸﻳﻤﻜ ﹸﻦ ﻭﻻ ﹸﻳﺘ ﱠ‬
‫ﺇﻟﻪ ﺧﺎﻟﹺ ﹴﻖ‬ ‫ﻛﺬﻟﹺ ﹶﻚ ﻻ ﻳﻤ ﹺﻜﻦ ﻭﻻ ﻳﺘﹶﺼﻮﺭ ﻭﺟﻮﺩ ﹴ‬ ‫ﺮﺍﺭﺓ؛ ﹶ‬‫ﻴﺎﺀ ﻭﻻ ﺣ ﹴ‬ ‫ﻤﺲ ﰲ ﻫﺬﺍ ﺍﻟﻴﻮ ﹺﻡ ﺑﹺﻼ ﹺﺿ ﹴ‬ ‫ﺍﻟﺸ ﹺ‬ ‫ﻫﺬﻩ ﱠ‬ ‫ﹺ‬
‫ﹸ ﱠﹸ ﹸ ﹸ‬ ‫ﹸﹾ ﹸ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﻻﺯﻡ‬ ‫ﺤﻴﻂ ﹺ‬ ‫ﻲﺀ ﺑﹺﻌﻠﻢ ﻣ ﹴ‬ ‫ﺤﻴﻂ‪ ،‬ﻭﺑﹺﻼ ﹸﻗﺪﺭ ﹴﺓ ﻣﻄ ﹶﻠ ﹶﻘ ﹴﺔ‪ .‬ﹶﻓﻬﻮ ﺑﹺﺎﻟﻀﺮﻭﺭ ﹺﺓ ﻋﻠﻴﻢ ﺑﹺﻜ ﱢﹸﻞ ﹶﺷ ﹴ‬ ‫ﲈﻭﺍﺕ ﺑﹺﻼ ﹺﻋ ﹾﻠ ﹴﻢ ﻣ ﹴ‬ ‫ﹺ‬ ‫ﹺﻟﻠ ﱠﺴ‬
‫ﹸ‬ ‫ﹸﹶ ﹶ ﹶ ﹶ ﹲ‬ ‫ﹶ ﹸ‬ ‫ﹸ‬
‫ﺍﻟﺤ ﹸﻀ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶﺫ ﹺ ﹺ‬
‫ﻮﺭ‬ ‫ﺍﺗﻲ ﻟﻠﺬﺍﺕ‪ ،‬ﹶﻳ ﹶﻠﺰ ﹸﻡ ﹶﺗ ﹶﻌ ﱡﻠ ﹸﻖ ﺫﻟ ﹶﻚ ﺍﻟﻌﻠ ﹺﻢ ﺑﹺﻜ ﱢﹸﻞ ﺍﻷﺷﻴﺎﺀ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﹶﻳﻨﹾ ﹶﻔ ﱠﻚ ﹶﻋﻨﹾ ﹸﻪ ﹶﺷﻲ ﹲﺀ ﺑﹺﺴ ﱢﺮ ﹸ‬ ‫ﱟ‬
‫ﻮﺫ ﻭﺍﻹﺣﺎ ﹶﻃ ﹺﺔ ﺍﻟﻨﱡﻮﺭﺍﻧﹺﻴﺔ‪.‬ﹺ‬ ‫ﻮﺩ ﻭﺍﻟﻨﱡ ﹸﻔ ﹺ‬ ‫ﺍﻟﺸﻬ ﹺ‬
‫ﱠ‬ ‫ﹶ ﹶ‬ ‫ﹶﻭ ﱡ ﹸ ﹶ‬
‫ﺍﻟﻤﻨﹾ ﹸﻈﻮ ﹶﻣ ﹺﺔ‪،‬‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﺯﻭﻧﹶﺔ‪ ،‬ﹶﻭﺍﻻﺗ ﹶﱢﺰﺍﻧﺎﺕ ﹶ‬
‫ﺎﺕ ﺍﻟﻤ ﹸ ﹺ‬
‫ﹶ‬
‫ﺍﻻﻧﹾﺘﹺﻈﺎﻣ ﹺ‬
‫ﹶ‬
‫ﺍﺕ ﹺﻣﻦ ﹺ‬
‫ﹶ‬
‫ﹶﻓﲈ ﻳ ﹶﺸﺎﻫﺪﹸ ﰲ ﺟﻤﻴ ﹺﻊ ﺍﻟﻤﻮﺟﻮﺩ ﹺ‬
‫ﹶ ﹸ ﹶ‬ ‫ﹶ‬ ‫ﹸ ﹶ‬
‫ﺍﻟﻤ ﹶﻌ ﱠﻴﻨ ﹺﹶﺔ‪،‬‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹾﺜﻤ ﹶﺮﺓ‪ ،‬ﹶﻭﺍﻵﺟﺎﻝ ﹸ‬
‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤﻨﹾـ ﹶﺘ ﹶﻈ ﹶﻤﺔ‪ ،‬ﹶﻭﺍﻷ ﹾﻗﻀ ﹶﻴﺔ ﹸ‬
‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﹶﻭﺍﻟﺤ ﹶﻜ ﹺﻢ ﺍﻟ ﹶﻌﺎ ﱠﻣﺔ‪ ،‬ﹶﻭﺍﻟﻌﻨﹶﺎ ﹶﻳﺎﺕ ﺍﻟﺘﱠﺎ ﱠﻣﺔ‪ ،‬ﹶﻭﺍﻷ ﹾﻗﺪﹶ ﹺﺍﺭ ﹸ‬
‫ﹺ‬
‫ﺍﻻﺗ ﹺ‬ ‫ﻴﺎﺯ ﻭ ﹺ‬ ‫ﺎﺕ ﺍﻟﻤ ﹶﺰﻳﻨ ﹺﹶﺔ‪ ،‬ﻭ ﹶﻏﺎﻳ ﹺﺔ ﻛﹶﻤ ﹺ ﹺ ﹺ‬ ‫ﺍﻻﻫﺘﹺﻤﺎﻣ ﹺ‬ ‫ﹾﻘﺎﻧﺎﺕ ﺍﻟﻤ ﹶﻔﻨﱠـﻨ ﹺﹶﺔ‪ ،‬ﻭ ﹺ‬ ‫ﹺ‬ ‫ﺍﻷﺭﺯ ﹺﺍﻕ ﺍﻟﻤ ﹶﻘﻨﱠـﻨ ﹺﹶﺔ‪ ،‬ﻭ ﹺ‬
‫ﱢﺰﺍﻥ‬ ‫ﺎﻝ ﺍﻻﻣﺘ ﹺ ﹶ‬ ‫ﹸ ﱠ ﹶ ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﺍﻻﺗ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﹶﻭ ﹶ‬
‫ﻮﺏ ﺑﹺﻜ ﱢﹸﻞ ﹶﺷ ﹴ‬
‫ﻲﺀ‪.‬‬ ‫ﺇﺣﺎ ﹶﻃ ﹺﺔ ﹺﻋﻠ ﹺﻢ ﹶﻋ ﹼﻼ ﹺﻡ ﺍﻟ ﹸﻐ ﹸﻴ ﹺ‬ ‫ﹾﻘﺎﻥ‪ ،‬ﻭﺍﻟﺴﻬﻮ ﹶﻟ ﹺﺔ ﺍﻟﻤﻄ ﹶﻠ ﹶﻘ ﹺﺔ ﹶﺷ ﹺ‬ ‫ﺍﻻﺗ ﹺ‬ ‫ﺍﻻﻧﹾﺘﹺ ﹶﻈﺎ ﹺﻡ ﻭ ﹺ‬ ‫ﻭ ﹺ‬
‫ﺍﺕ ﹶﻋﲆ ﹶ‬ ‫ﺎﻫﺪﹶ ﹲ‬ ‫ﹸ‬ ‫ﹶ ﱡ ﹸ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﺍﻟﻮﺟﻮ ﹶﺩ ﰲ‬ ‫ﺃﻥ ﺁﻳﺔ ﴿ ‪) ﴾ 2 1 0 / . - ,‬ﺍﳌﻠﻚ‪ (١٤ :‬ﺗﹶﺪﹸ ﱡﻝ ﻋﲆ ﺃﻥ ﹸ‬ ‫ﹶﻭ ﱠ‬
‫ﹶﻠﺰﻡ ﻧﹸﻮﺭ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻌ ﹺ‬ ‫ﹶﻠﺰﻡ ﹺ‬
‫ﺍﻟﻌﻠ ﹺﻢ ﻓﻴﻬﺎ‪.‬‬ ‫ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻷﺷﻴﺎﺀ ﹶﻳﺴﺘ ﹺ ﹸ ﹶ‬ ‫ﹸﻮﺭ ﹸ‬‫ﻠﻢ ﺑﹺﻪ‪ .‬ﹶﻭﻧ ﹶ‬ ‫ﹶ‬ ‫ﺍﻟﴚﺀ ﹶﻳ ﹾﺴﺘ ﹺ ﹸ‬
‫ﻮﺭ ﹺﻩ‪ ،‬ﺇﱃ ﻧﹺﺴ ﹶﺒ ﹺﺔ ﹶﺩﻻ ﹶﻟ ﹺﺔ ﹺﺧﻠ ﹶﻘ ﹺﺔ ﺍﻹﻧﺴﺎﻥ ﹶﻋﲆ ﹺﻋﻠ ﹺﻢ‬ ‫ﺴﻦ ﹶﺻﻨﹾ ﹶﻌ ﹺﺔ ﺍﻹﻧﺴﺎﻥ ﹶﻋﲆ ﹸﺷ ﹸﻌ ﹺ‬ ‫ﹶﻓﻨﹺﺴ ﹶﺒ ﹸﺔ ﹶﺩﻻ ﹶﻟ ﹺﺔ ﹸﺣ ﹺ‬
‫ﺼﻒ ﺍﻟﻨ ﹺ‬‫ﺲ ﰲ ﻧﹺ ﹺ‬ ‫ﺍﻟﺸ ﹾﻤ ﹺ‬ ‫ﻌﺸ ﹺ‬ ‫ﺍﻟﺬﺑﻴﺒ ﹺﺔ ﰲ ﺍﻟ ﱠﻠﻴ ﹶﻠ ﹺﺔ ﺍﻟﺪﱠ ﻫﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺﹺ ﹺ ﹺ ﹺ‬
‫ﱠﻬﺎﺭ ﹶﻋﲆ‬ ‫ﻌﺔ ﹶ‬ ‫ﺎﺀ ﺇﱃ ﹶﺷ ﹶ‬ ‫ﹶ‬ ‫ﺧﺎﻟﻘﻪ‪ ،‬ﻛﹶﻨﺴ ﹶﺒﺔ ﹸﻟ ﹶﻤﻴ ﹶﻌﺔ ﻧ ﹶﹸﺠ ﹾﻴ ﹶﻤﺔ ﱡ ﹶ ﹾ ﹶ‬
‫ﺟﻪ ﺍﻟ ﹶﻐﺒ ﹺ‬
‫ﺮﺍﺀ‪.‬‬ ‫ﻭ ﹺ‬
‫ﹾ‬ ‫ﹶ‬
‫ﻭﻥ ﹶﻣ ﹺﺸﻴ ﹶﺌﺘﹺ ﹺﻪ‪.‬‬
‫ﻲﺀ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﹶﺤ ﱠﻘ ﹶﻖ ﹶﺷﻲﺀ ﺑﹺﺪﹸ ﹺ‬ ‫ﻲﺀ ﻓﻬﻮ ﻣﺮﻳﺪﹲ ﻟﻜ ﱢﹸﻞ ﹶﺷ ﹴ‬ ‫ﻭﻛﹶﲈ ﺃﻧﻪ ﻋﻠﻴﻢ ﺑﹺﻜ ﱢﹸﻞ ﹶﺷ ﹴ‬
‫ﹲ‬ ‫ﹶ ﹶ‬ ‫ﹸ‬ ‫ﱠﹸ ﹶ ﹲ‬ ‫ﹶ‬
‫ﹸﺨﺼﺺ‪ ،‬ﹸﺛﻢ ﻳﺘﹶﺤ ﱠﻘ ﹸﻖ ﻭﺟﻮﺩ ﺍﻷﺷﻴﺎﺀ‪.‬ﹺ‬ ‫ﻟﻚ ﱠ‬
‫ﻠﻢ ﹸﻳ ﹶﻤ ﱢﻴ ﹸﺰ؛ ﻛ ﹶﹶﺬ ﹶ‬ ‫ﹺ‬ ‫ﹶﻭﻛﲈ ﺃﻥ ﺍﻟ ﹸﻘﺪﹾ ﹶﺭ ﹶﺓ ﺗ ﹶﹸﺆ ﱢﺛ ﹸﺮ‪ ،‬ﹶﻭ ﱠ‬
‫ﹶ‬ ‫ﱠ ﹶ ﹶ ﹸ ﹸ‬ ‫ﺃﻥ ﺍﻹﺭﺍﺩ ﹶﺓ ﺗ ﹶ ﱢ ﹸ‬ ‫ﺃﻥ ﺍﻟﻌ ﹶ‬
‫ﺃﺣﻮﺍﻟﹺ ﹶﻬﺎ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﺟﻮﺩ ﺇﺭﺍﺩﺗﹺ ﹺﻪ ﺗﹶﻌﺎﱃ ﻭﺍﺧﺘﹺﻴ ﹺ ﹺ‬
‫ﺎﺭﻩ ﹸﺳﺒﺤﺎ ﹶﻧ ﹸﻪ ﺑﹺ ﹶﻌﺪﹶ ﺩ ﻛﹶﻴﻔ ﱠﻴﺎﺕ ﺍﻷﺷﻴﺎﺀ ﹶﻭ ﹾ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬
‫ﺍﻫﺪﹸ ﹶﻋﲆ ﻭ ﹺ‬
‫ﹸ‬
‫ﺎﻟﺸﻮ ﹺ‬
‫ﹶﻓ ﹶ ﹶ‬
‫ﹺ‬
‫ﺆﻭﻧﺎﲥﺎ‪.‬‬ ‫ﹶﻭ ﹸﺷ‬
‫ﺍﻟﻤ ﹾﺤﺪﹸ ﻭ ﹶﺩ ﹺﺓ‪،‬‬ ‫ﹺ‬ ‫ﻔﺎﲥﺎ ﹺﻣ ﹾﻦ ﺑﹺ ﹺ‬
‫ﲔ ﺍﻹ ﹾﻣﻜﹶﺎﻧﹶﺎﺕ ﺍﻟ ﹶﻐ ﹾﻴ ﹺﺮ ﹶ‬
‫ﺼﻴﺼﻬﺎ ﺑﹺ ﹺﺼ ﹺ‬
‫ﹶﺨ ﹸ‬‫ﺍﺕ ﹶﻭﺗ ﹾ‬‫ﹶﻧﻌﻢ‪ ،‬ﹶﻓ ﹶﺘﻨﹾﻈﻴﻢ ﺍﻟﻤﻮﺟﻮﺩ ﹺ‬
‫ﹶ‬ ‫ﹸ ﹶ‬ ‫ﹶ ﹾ‬
‫ﹶﺸﺎﻛﺴﺔ‪،‬ﹺ‬ ‫ﻮﻝ ﺍﻟﻤﺘ ﹺ‬‫ﹶﺤﺖ ﺃﻳﺪﻱ ﺍﻟﺴ ﹸﻴ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻘﻴﻤﺔ‪ ،‬ﹶﻭﻣ ﹾﻦ ﹶﺑ ﹺ‬ ‫ﹺ‬ ‫ﹶﻭ ﹺﻣ ﹾﻦ ﹶﺑ ﹺ‬
‫ﹶ‬ ‫ﹸ‬ ‫ﱡ‬ ‫ﺍﻟﻤ ﹶﺸ ﱠﻮ ﹶﺷﺔ‪ ،‬ﹶﻭﺗ ﹶ‬
‫ﲔ ﺍﻻﺣﺘ ﹶﻤﺎﻻﺕ ﹸ‬ ‫ﲔ ﺍﻟ ﱡﻄ ﹸﺮﻕ ﺍﻟ ﹶﻌ ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٤٢‬‬
‫ﹺ ﹺ‬
‫ﺃﻥ ﹶﺧ ﹾﻠ ﹶﻖ‬‫ﻳﻦ؛ ﹶﻭ ﱠ‬‫ﺍﻟﻤ ﹾﺸ ﹸﻬﻮ ﹶﺩ ﹺ‬‫ﺎﺱ ﹶ‬ ‫ﺍﻟﺠ ﱠﺴ ﹺ‬
‫ﺎﺱ ﹶ‬ ‫ﺍﻷﺭ ﱢﻕ‪ ،‬ﹶﻭﺗ ﹾﹶﻮ ﹺﺯﻳﻨ ﹶﹸﻬﺎ ﹺﲠﺬﺍ ﺍﳌﻴﺰﺍﻥ ﹶ‬
‫ﺍﻟﺤ ﱠﺴ ﹺ‬ ‫ﹺﲠﺬﺍ ﺍﻟﻨﱢ ﹶﻈﺎ ﹺﻡ ﺍﻷ ﹶﺩ ﱢﻕ ﹶ‬
‫ﹶﺎﻹﻧﺴﺎﻥ ﺑﹺ ﹺﺠ ﹶﻬﺎﺯﺍﺗﹺ ﹺﻪ‬
‫ﹺ‬ ‫ﺍﻟﺠ ﹺﺎﻣﺪﹶ ﹺﺓ ‪ -‬ﻛ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟﺤ ﹶﻴﻮ ﱠﻳﺔ ﻣ ﹶﻦ ﺍﻟ ﹶﺒﺴﺎﺋﻂ ﹶ‬
‫ﹺ‬
‫ﺍﻟﻤﻨ ﹶﺘ ﹶﻈﲈﺕ ﹶ‬
‫ﹺ ﹺ‬
‫ﺍﻟﻤﺨﺘﹶﻠ ﹶﻔﺎﺕ ﹸ‬
‫ﹺ‬
‫ﻮﺟﻮﺩﺍﺕ ﹸ‬ ‫ﺍﻟﻤ ﹸ‬‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺﻣ ﹶﻦ ﺍﻟﻨﱡﻄ ﹶﻔﺔ‪ ،‬ﹶﻭﺍﻟ ﱠﻄ ﹾﻴ ﹺﺮ ﺑﹺ ﹺ‬
‫ﹺ‬
‫ﺍﻟﻤ ﹶﺘﻨﹶﻮ ﹶﻋﺔ ﻣ ﹶﻦ ﺍﻟﻨ ﹶﱠﻮﺍﺓ ‪ -‬ﺗﹶﺪﹸ ﱡﻝ ﻋﲆ‬ ‫ﺍﻟﺸ ﹶﺠ ﹺﺮ ﺑﺄ ﹾﻋ ﹶﻀﺎﺋﻪ ﹸ‬ ‫ﻴﻀﺔ‪ ،‬ﹶﻭ ﱠ‬ ‫ﺠﻮﺍﺭﺣﻪ ﻣ ﹶﻦ ﺍﻟ ﹶﺒ ﹶ‬
‫ﺎﺭ ﹺﻩ ﹶﻭ ﹶﻣ ﹺﺸﻴ ﹶﺌﺘﹺ ﹺﻪ ﹸﺳ ﹾﺒ ﹶﺤﺎ ﹶﻧ ﹸﻪ‪ .‬ﹶﻓﻜﲈ ﺃﻥ ﺗﹶﻮﺍ ﹸﻓ ﹶﻖ ﺍﻷﺷﻴﺎﺀ ﹺﻣ ﹾﻦ‬ ‫ﹶﺨﺼﺺ ﻛ ﱢﹸﻞ ﹶﺷ ﹴ‬
‫ﻲﺀ ﹶﻭ ﹶﺗ ﹶﻌ ﱡﻴـﻨﹶ ﹸﻪ ﺑﺈﺭﺍ ﹶﺩﺗﹺ ﹺﻪ ﻭﺍﺧﺘﹺ ﹶﻴ ﹺ‬ ‫ﺃﻥ ﺗ ﹶ ﱡ ﹶ‬
‫ﺑﺎﻟﻀﺮﻭﺭ ﹺﺓ ﻋﲆ ﺃﻥ ﺻﺎﻧﹺﻌﻬﺎ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺﺟﻨ ﹴ‬
‫ﻭﺍﺣﺪﹲ ﺃﺣﺪﹲ ؛‬ ‫ﹶ‬ ‫ﺃﺳﺎﺳﺎﺕ ﺍﻷ ﹾﻋﻀﺎﺀ‪ ،‬ﹶﻳﺪﹸ ﱡﻝ ﱠ ﹸ ﹶ‬ ‫ﺍﻷﻓﺮﺍﺩ ﻣ ﹾﻦ ﻧﹶﻮ ﹴﻉ ﰲ ﹶ‬ ‫ﹾﺲ‪ ،‬ﹶﻭ ﹶ‬
‫ﻓﺎﺭ ﹶﻗ ﹴﺔ ﹸﻣﻨﹾ ﹶﺘ ﹶﻈ ﹶﻤ ﹴﺔ‪ ،‬ﺗﹶﺪﹸ ﱡﻝ ﻋﲆ ﺃﻥ‬ ‫ﹴ‬
‫ﻼﻣﺎﺕ ﹺ‬ ‫ﺍﻟﻤﺸﺘ ﹺﹶﻤ ﹶﻠ ﹺﺔ ﹶﻋﲆ ﹶﻋ‬ ‫ﻜﻴﻤﺔ ﹸ‬
‫ﺼﺎﺕ ﺍﻟﺤ ﹺ‬
‫ﹶ ﹶ‬
‫ﺃﻥ ﺗﹶﻤﺎﻳ ﹶﺰﻫﺎ ﰲ ﺍﻟﺘ ﹶﱠﺸ ﱡﺨ ﹺ‬
‫ﹶﺬﻟﻚ ﱠ ﹸ‬ ‫ﻛ ﹶ‬
‫ﻓﺎﻋ ﹲﻞ ﹸﻣﺨﺘ ﹲﹶﺎﺭ ﹸﻣ ﹺﺮﻳﺪﹲ ﹶﻳﻔ ﹶﻌ ﹸﻞ ﻣﺎ ﹶﻳﺸﺎ ﹸﺀ ﹶﻭ ﹶﻳﺤﻜ ﹸﹸﻢ ﻣﺎ ﹸﻳﺮﻳﺪﹸ ﹶﺟ ﱠﻞ ﹶﺟﻼ ﹸﻟ ﹸﻪ‪.‬‬ ‫ﺍﻟﻮﺍﺣﺪﹶ ﺍﻷﺣﺪﹶ ﻫﻮ ﹺ‬ ‫ﹺ‬ ‫ﺎﻧﻊ‬ ‫ﹶ‬
‫ﹸ ﹶ‬ ‫ﺍﻟﺼ ﹶ‬ ‫ﺫﻟﻚ ﱠ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹶﻭﻛﲈ ﺃﻥ ﺫﻟﹺ ﹶﻚ ﹶ‬
‫ﺤﻴﻂ‪،‬‬ ‫ﻠﻴﻢ ﺑﹺﻜ ﱢﹸﻞ ﹶﺷﻲﺀ‪ ،‬ﹶﻭ ﹸﻣ ﹺﺮﻳﺪﹲ ﻟﻜ ﱢﹸﻞ ﹶﺷﻲﺀ‪ ،‬ﹶﻟ ﹸﻪ ﻋ ﹲ‬
‫ﻠﻢ ﹸﻣ ﹲ‬ ‫ﺍﻟﻤﺮﻳﺪﹶ ﹶﻋ ﹲ‬ ‫ﻠﻴﻢ ﹸ‬ ‫ﺍﻟﺨ ﹼﻼ ﹶﻕ ﺍﻟ ﹶﻌ ﹶ‬
‫ﺍﻟﺬ ﹺ‬
‫ﺍﺕ ﹶﻭ ﹺ‬ ‫ﻧﺎﺷ ﹶﺌ ﹲﺔ ﹺﻣ ﹶﻦ ﱠ‬
‫ﹶﺬﻟﻚ ﹶﻟﻪ ﹸﻗﺪﺭ ﹲﺓ ﻛﺎﻣ ﹶﻠ ﹲﺔ ﹶﺿﺮﻭﺭﻳ ﹲﺔ ﹶﺫﺍﺗﹺﻴ ﹲﺔ ﹺ‬ ‫ﹺ‬
‫ﻻﺯ ﹶﻣ ﹲﺔ‬ ‫ﱠ‬ ‫ﹸ ﱠ‬ ‫ﹶﻭﺇﺭﺍﺩ ﹲﺓ ﹶﺷﺎﻣ ﹶﻠ ﹲﺔ‪ ،‬ﹶﻭﺍﺧﺘ ﹶﻴ ﹲﺎﺭ ﺗﹶﺎ ﱞﻡ؛ ﻛ ﹶ ﹸ ﹶ‬
‫ﺤﺎﻝ ﺑﺎﻻﺗﹺ ﹶﻔ ﹺ‬ ‫ﹶﺪﺍﺧ ﹸﻞ ﹺﺿﺪﱢ ﻫﺎ‪ .‬ﹶﻭ ﹼﺇﻻ ﹶﻟ ﹺﺰ ﹶﻡ ﹶﺟ ﹾﻤ ﹸﻊ ﱢ‬ ‫ﹺﻟﻠ ﱠﺬ ﹺ‬
‫ﺎﻕ‪.‬‬ ‫ﺍﻟﻤ ﹸ‬ ‫ﺍﻟﻀﺪﱠ ﹾﻳ ﹺﻦ ﹸ‬ ‫ﺍﺕ‪ .‬ﹶﻓ ﹸﻤ ﹶﺤ ﹲﺎﻝ ﺗ ﹸ‬

‫ﺍﻟﻜﺜﻴﺮ‬
‫ﹸ‬ ‫ﺍﻟﻨﺠﻮ ﹸﻡ ﹶﻭﺍﻟ ﹶﻘ ﹸ‬
‫ﻠﻴﻞ ﹶﻭ‬ ‫ﺍﺕ ﹶﻭ ﹸ‬ ‫ﺪﺭﺓ‪ .‬ﹶﻓ ﹶﺘﺘﹶﺴﺎﻭ￯ ﺑﹺﺎﻟﻨﱢﺴ ﹶﺒ ﹺﺔ ﺇﻟﻴﻬﺎ ﱠ‬
‫ﺍﻟﺬ ﱠﺭ ﹸ‬ ‫ﻠﻚ ﺍﻟ ﹸﻘ ﹺ‬
‫ﺐ ﰲ ﺗﹺ ﹶ‬ ‫ﹶﻓﻼ ﹺ‬
‫ﻣﺮﺍﺗ ﹶ‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﹶﻭﺍﻟﻌﺎ ﹶﻟ ﹸﻢ ﻭﺍﻟﻨ ﹶﱡﻮﺍ ﹸﺓ ﱠ‬
‫ﻭﺍﻟﺸ ﹶﺠ ﹸﺮ‪:‬‬ ‫ﹸ‬ ‫ﺍﻟﺠﺰ ﹸﺀ ﹶﻭﺍﻟﻜ ﱡﹸﻞ ﹶﻭ‬
‫ﺰﺋﻲ ﹶﻭﺍﻟ ﹸﻜ ﱢﻠ ﱡﻲ ﹶﻭ ﹸ‬
‫ﺍﻟﺠ ﱡ‬
‫ﹶﺒﻴﺮ ﹶﻭ ﹸ‬
‫ﻐﻴﺮ ﻭﺍﻟﻜ ﹸ‬
‫ﺍﻟﺼ ﹸ‬
‫ﹶﻭ ﹶ‬
‫ﺍﻟﺸﻔﺎﻓﹺ ﱠﻴ ﹺﺔ ﹶﻭﺍﻟﻤﻘﺎ ﹶﺑ ﹶﻠ ﹺﺔ ﹶﻭﺍﻟﻤ ﹶﻮ ﹶﺍﺯﻧ ﹺﹶﺔ ﹶﻭﺍﻻﻧﺘﹺﻈﺎ ﹺﻡ ﹶﻭﺍﻻﻣﺘﹺ ﹺ‬
‫ﱡﻮﺭﺍﻧ ﱠﻴ ﹺﺔ ﹶﻭ ﱠ‬ ‫ﹺ‬
‫ﺜﺎﻝ‪.‬‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﺑﹺﺴ ﱢﺮ ﺍﻟﻨ ﹶ‬
‫ﺍﻟﺴ ﹸﻬﻮ ﹶﻟ ﹺﺔ‬ ‫ﹺ‬
‫ﺍﻟﻤﻄ ﹶﻠ ﹺﻖ ﰲ ﱡ‬
‫ﺍﻟﺴﺮ ﹶﻋﺔ ﹶﻭ ﱡ‬ ‫ﺎﺯ ﹸ‬‫ﺍﻟﻤﻄ ﹶﻠ ﹺﻖ ﹶﻭﺍﻻﻣﺘﹺ ﹶﻴ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤﻄ ﹶﻠ ﹺﻖ ﹶﻭﺍﻻﺗ ﹶﱢﺰﺍﻥ ﹸ‬
‫ﹺ‬
‫ﺑﹺ ﹶﺸﻬﺎ ﹶﺩﺓ ﺍﻻﻧﺘﻈﺎ ﹺﻡ ﹸ‬
‫ﹺ‬
‫ﺎﺕ‪.‬‬‫ﻭﺍﻟﻜﹶﺜﺮ ﹺﺓ ﺍﻟﻤﻄ ﹶﻠ ﹶﻘ ﹺ‬
‫ﹶ ﹶ ﹸ‬
‫ﺍﻷﺣﺪ ﱠﻳ ﹺﺔ‪.‬‬
‫ﹶﺠ ﱢﻠﻲ ﹶ‬
‫ﹺ‬
‫ﺍﻟﻮﺣﺪﹶ ﺓ ﻭﺗ ﹶ‬ ‫ﴪ ﹶ‬ ‫ﺍﺣﺪ ﱠﻳ ﹺﺔ ﻭ ﹸﻳ ﹺ‬
‫ﺇﻣﺪﺍﺩ ﺍﻟﻮ ﹺ‬
‫ﹶ‬
‫ﹺ‬ ‫ﺑﹺ ﹺﺴ ﱢﺮ‬
‫ﺟﻮﺏ ﹶﻭﺍﻟﺘ ﹶﹶﺠ ﱡﺮ ﹺﺩ ﹶﻭ ﹸﻣ ﹶﺒﺎ ﹶﻳﻨ ﹺﹶﺔ ﺍﻟﻤﺎﻫ ﱠﻴ ﹺﺔ‪.‬‬
‫ﺍﻟﻮ ﹺ‬ ‫ﺑﹺ ﹺﺤ ﹺ‬
‫ﻜﻤﺔ ﹸ‬ ‫ﹶ‬
‫ﺴﺮ ﻋﹶﺪﹶ ﹺﻡ ﺍﻟﺘﱠـ ﹶﻘ ﱡﻴ ﹺﺪ ﹶﻭﻋﹶﺪﹶ ﹺﻡ ﺍﻟﺘ ﹶﱠﺤ ﱡﻴ ﹺﺰ ﹶﻭﻋﹶﺪﹶ ﹺﻡ ﺍﻟﺘ ﹶﱠﺠ ﱡﺰ ﹺﺀ‪.‬‬ ‫ﺑﹺ ﱢ‬
‫ﹺ‬ ‫ﺍﻟﻮ ﹶﺳ ﹺﺎﺋ ﹺﻞ ﰲ ﺍﻟﺘ ﹾﹶﺴ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺑﹺ ﹺﺤﻜﻤ ﹺﺔ ﹺ‬
‫ﺍﻟﺤ ﹸﺎﻝ ﺃﻧﱠ ﹸﻪ ﻻ‬
‫ﺘﻴﺞ ﺇ ﹶﻟﻴﻪ‪ .‬ﹶﻭ ﹶ‬
‫ﺍﺣ ﹶ‬ ‫ﺇﻥ ﹾ‬ ‫ﻬﻴﻞ ﹾ‬ ‫ﺍﻟﻤ ﹶﻮﺍﻧ ﹺﻊ ﺇﱃ ﹶ‬ ‫ﻼﺏ ﺍﻟ ﹶﻌ ﹶﻮﺍﺋ ﹺﻖ ﹶﻭ ﹶ‬ ‫ﺍﻧﻘ ﹺ‬ ‫ﹶ‬
‫ﺎﻻﺕ ﺍﻟ ﱠﻠﻄﻴ ﹶﻔﺔ‪.‬ﹺ‬
‫ﹶﻘﻞ ﺍﻟﺴﻴ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺎﺝ‪ ،‬ﻛﺄ ﹾﻋ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺤﺪﻳﺪ ﱠﻳﺔ ﻟﻨ ﹺ ﹶ ﱠ‬ ‫ﺍﻟﺨ ﹸﻄﻮﻁ ﹶ‬ ‫ﺼﺎﺏ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﹶﻭ ﹸ‬ ‫ﺍﺣﺘ ﹶﻴ ﹶ‬
‫ﻟﻴﺴ ﹾﺖ ﺑﹺﺄ ﹶﻗ ﱠﻞ‬ ‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﹶﻭﺍﻟﻨﱠﻮﺍ ﹶﺓ ﹶ‬ ‫ﻐﻴﺮ ﹶﻭ‬ ‫ﺍﻟﺼ ﹶ‬ ‫ﺰﺋﻲ ﹶﻭﺍﻟ ﹶﻘ ﹶ‬
‫ﻠﻴﻞ ﹶﻭ ﹶ‬ ‫ﺍﻟﺠ ﱠ‬
‫ﺍﻟﺠﺰ ﹶﺀ ﹶﻭ ﹸ‬ ‫ﺃﻥ ﱠ‬
‫ﺍﻟﺬ ﱠﺭ ﹶﺓ ﹶﻭ ﹸ‬ ‫ﻜﻤ ﹺﺔ ﱠ‬ ‫ﺑﹺﺤ ﹶ‬
‫ﹺ‬
‫ﺍﻟﺸ ﹶﺠ ﹺﺮ‪.‬‬
‫ﹶﺒﲑ ﹶﻭﺍﻟ ﹶﻌﺎ ﹶﻟ ﹺﻢ ﹶﻭ ﱠ‬ ‫ﹶﺟ ﹶﺰﺍ ﹶﻟ ﹰﺔ ﹺﻣ ﹶﻦ ﺍﻟﻨ ﹾﱠﺠ ﹺﻢ ﹶﻭﺍﻟﻨﱠﻮ ﹺﻉ ﹶﻭﺍﻟﻜ ﱢﹸﻞ ﹶﻭﺍﻟ ﹸﻜ ﱢﻠ ﱢﻲ ﹶﻭﺍﻟﻜ ﹺ‬
‫ﹶﺜﲑ ﹶﻭﺍﻟﻜ ﹺ‬

‫ﺍﻟﻤ ﹶﺼ ﱠﻐ ﹶﺮ ﹺﺓ‪،‬‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹶﻓﻤﻦ ﹶﺧ ﹶﻠ ﹶﻖ ﻫﺆ ﹺ‬

‫ﻻﺀ ﻻ ﻳﺴﺘﹶﺒﻌﺪﹸ ﹺﻣﻨﹾﻪ ﹶﺧ ﹸ ﹺ ﹺ‬
‫ﺤﺎﻃﺎﺕ ﻛﺎﻷﻣﺜ ﹶﻠﺔ ﹶ‬
‫ﺍﻟﻤﻜﺘﹸﻮ ﹶﺑﺔ ﹸ‬ ‫ﹸ‬ ‫ﺍﻟﻤ‬
‫ﻠﻖ ﻫﺬﻩ‪ .‬ﺇﺫ ﹸ‬ ‫ﹸ‬ ‫ﹸﹾ ﹶ‬ ‫ﹸ‬ ‫ﹶ ﹾ‬
‫‪٤٤٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻑ ﺧﺎﻟﹺ ﹺﻖ‬ ‫ﺒﻀ ﹺﺔ ﺗﹶﺼﺮ ﹺ‬

‫ﹶ ﱡ‬ ‫ﺤﻴﻂ ﰲ ﹶﻗ ﹶ‬ ‫ﺍﻟﻤ ﹸ‬ ‫ﻜﻮﻥ ﹸ‬ ‫ﺃﻥ ﹶﻳ ﹶ‬ ‫ﻭﺭ ﹺﺓ ﹾ‬
‫ﺑﺎﻟﻀ ﹸﺮ ﹶ‬‫ﺍﻟﻤ ﹶﻌ ﱠﺼ ﹶﺮ ﹺﺓ‪ .‬ﹶﻓﻼ ﹸﺑﺪﱠ ﹶ‬ ‫ﹺ‬
‫ﺍﻟﻤﺤ ﹸﻠﻮ ﹶﺑﺔ ﹸ‬
‫ﹺ‬
‫ﺃﻭ ﻛﺎﻟﻨﱡ ﹶﻘﻂ ﹶ‬
‫ﹺ‬
‫ﻮﺍﺯﻳﻦ‬ ‫ﺃﻥ ﹶﻳ ﹾﻌ ﹸﺼ ﹶﺮﻫﺎ ﹺﻣﻨﹾ ﹸﻪ ﺑﹺ ﹶﻤ‬ ‫ﻠﻤ ﹺﻪ‪ ،‬ﹶﻭ ﹾ‬
‫ﺎﺗﲑ ﹺﻋ ﹺ‬ ‫ﺎﺕ ﺑﹺﺪﹶ ﹶﺳ ﹺ‬ ‫ﺤﻴﻂ ﰲ ﺍﻟﻤﺤﺎ ﹶﻃ ﹺ‬
‫ﹸ ﹶ‬
‫ﺜﺎﻝ ﺍﻟﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟﻤ ﹶﺤﺎﻁ‪ ،‬ﻟ ﹸﻴﺪﹾ ﹺﺭ ﹶﺝ ﻣ ﹶ ﹸ‬ ‫ﹸ‬
‫ﹶﺎﻙ ﺍﻟ ﹸﻜ ﱢﻠﻴ ﹺ‬
‫ﺇﺑﺮ ﹸﺍﺯ ﺗ ﹶ‬ ‫ﹺ‬ ‫ﹺﺣ ﹺ ﹺ‬
‫ﺎﺕ‪.‬‬ ‫ﱠ‬ ‫ﹶﻌﺴ ﹸﺮ ﹶﻋﻠﻴﻬﺎ ﹶ‬ ‫ﺍﻟﺠﺰﺋ ﱠﻴﺎﺕ ﻻ ﹶﻳﺘ ﱠ‬ ‫ﺎﺗﻴﻚ ﹸ‬‫ﺃﺑﺮ ﹶﺯ ﹾﺕ ﹶﻫ ﹶ‬ ‫ﺪﺭ ﹸﺓ ﺍ ﱠﻟﺘﻲ ﹶ‬ ‫ﻜﻤﺘﻪ‪ .‬ﹶﻓﺎﻟ ﹸﻘ ﹶ‬ ‫ﹶ‬
‫ﻴﺴ ﹾﺖ ﺑﹺﺄ ﹶﻗ ﱠﻞ‬ ‫ﹺ‬ ‫ﺮﺩ ﺑﹺ ﹶﺬﺭ ﹺ‬
‫ﺍﻟﺤﻜﻤ ﹺﺔ ﺍﻟﻤﻜﺘﹸﻮﺑ ﹶﺔ ﹶﻋﲆ ﺍﻟﺠﻮﻫ ﹺﺮ ﺍﻟ ﹶﻔ ﹺ‬ ‫ﺮﺁﻥ ﹺ‬ ‫ﹸﺴﺨ ﹶﺔ ﹸﻗ ﹺ‬
‫ﺍﻷﺛﲑ ﹶﻟ ﹶ‬ ‫ﺍﺕ‬ ‫ﱠ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ ﹶ‬ ‫ﹶﻓﻜﲈ ﺃﻥ ﻧ ﹶ‬
‫ﹺ‬ ‫ﲈﻭﺍﺕ ﺑﹺ ﹺﻤ ﹺ‬
‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻤﻮﺱ؛‬ ‫ﺍﻟﺸ‬‫ﺪﺍﺩ ﺍﻟﻨ ﹸﱡﺠﻮ ﹺﻡ ﹶﻭ ﱡ‬ ‫ﺍﻟﺴ‬
‫ﺍﻟﻤﻜﺘﹸﻮ ﹶﺑﺔ ﹶﻋﲆ ﹶﺻ ﹶﺤﺎﺋﻒ ﱠ‬ ‫ﹶﺟ ﹶﺰﺍ ﹶﻟ ﹰﺔ ﻣ ﹾﻦ ﻧ ﹾﹸﺴ ﹶﺨﺔ ﹸﻗﺮﺁﻥ ﺍﻟ ﹶﻌ ﹶﻈ ﹶﻤﺔ ﹶ‬
‫ﺍﻟﺰ ﹾﻫ ﹶﺮ ﹺﺓ‬
‫ﺭﺩ ﱠ‬ ‫ﻭﺍﻟﻔﻴﻞ‪ ،‬ﻭﻻ ﺻﻨﹾﻌ ﹸﺔ ﻭ ﹺ‬
‫ﹺ ﹶ ﹶ ﹶ ﹶ‬ ‫ﻴﺴ ﹾﺖ ﹺﺧﻠ ﹶﻘ ﹸﺔ ﻧﹶﺤ ﹶﻠ ﹴﺔ ﹶﻭﻧ ﹾﹶﻤ ﹶﻠ ﹴﺔ ﺑﹺﺄ ﹶﻗ ﱠﻞ ﹶﺟ ﹶﺰﺍ ﹶﻟ ﹰﺔ ﹺﻣ ﹾﻦ ﹺﺧﻠ ﹶﻘ ﹺﺔ ﺍﻟﻨﱠﺨ ﹶﻠ ﹺﺔ‬ ‫ﻛﺬﻟ ﹶﻚ ﹶﻟ ﹶ‬
‫ﹶﹺ‬
‫ﺍﻟﺰ ﹾﻫ ﹶﺮ ﹺﺓ‪ .‬ﹶﻭﻫﻜﹶﺬﺍ ﹶﻓ ﹺﻘ ﹾﺲ‪.‬‬ ‫ﺑﹺﺄ ﹶﻗ ﱠﻞ ﹶﺟ ﹶﺰﺍ ﹶﻟ ﹰﺔ ﹺﻣ ﹾﻦ ﹶﺻﻨﹾ ﹶﻌ ﹺﺔ ﹸﺩ ﱢﺭ ﱢﻱ ﻧﹶﺠ ﹺﻢ ﱡ‬
‫ﹺ‬
‫ﱠﺸﻜﻴﻞ‬ ‫ﺎﺱ ﺍﻟﺘ‬ ‫ﺍﻟﻀﻼ ﹶﻟ ﹺﺔ ﰲ ﺍﻟﺘﹺ ﹶﺒ ﹺ‬ ‫ﺃﻫﻞ ﱠ‬ ‫ﺍﻟﺴ ﹸﻬﻮ ﹶﻟ ﹺﺔ ﰲ ﺇﳚﺎﺩ ﺍﻷﺷﻴﺎﺀ ﺃﻭ ﹶﻗ ﹶﻌ ﹾﺖ ﹶ‬ ‫ﹺ‬
‫ﹶﻓﻜﲈ ﺃﻥ ﻏﺎ ﹶﻳ ﹶﺔ ﻛﹶﲈﻝ ﱡ‬
‫ﺍﻷﻭﻫﺎ ﹸﻡ؛ ﻛﺬﻟﹺ ﹶﻚ‬ ‫ﹶ‬ ‫ﺍﻟﺨ ﹶﺮﺍﻓ ﱠﻴ ﹺﺔ ﺍ ﱠﻟﺘﻲ ﺗ ﹸﹶﻤ ﱡﺠﻬﺎ ﺍﻟ ﹸﻌ ﹸﻘ ﹸ‬
‫ﻮﻝ‪ ،‬ﹶﺑﻞ ﹶﺗ ﹶﺘﻨﹶ ﱠﻔ ﹸﺮ ﹶﻋﻨﻬﺎ‬ ‫ﺎﻻﺕ ﹸ‬ ‫ﹶﻠﺰ ﹺﻡ ﹺﻟﻠﻤﺤ ﹺ‬
‫ﹸ ﹶ‬ ‫ﺍﻟﻤﺴﺘ ﹺ‬‫ﱡﻞ ﹸ‬‫ﺑﺎﻟﺘ ﹶﱠﺸﻜ ﹺ‬
‫ﺍﺕ ﺑﺎﻟﻨﹺﺴ ﹶﺒ ﹺﺔ ﺇﱃ ﹸﻗﺪﹾ ﹶﺭ ﹺﺓ‬‫ﺍﻟﺬﺭ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴ ﱠﻴﺎﺭﺍﺕ ﹶﻣ ﹶﻊ ﱠ ﱠ‬ ‫ﹶﺴﺎﻭﻱ ﱠ‬‫ﹶ‬ ‫ﺍﻟﺤﻘﻴ ﹶﻘ ﹺﺔ ﺗ‬
‫ﺍﻟﺤ ﱢﻖ ﹶﻭ ﹶ‬ ‫ﹺ‬
‫ﻷﻫﻞ ﹶ‬ ‫ﻭﺭ ﹺﺓ‬ ‫ﺃ ﹾﺛ ﹶﺒﺘ ﹾﹶﺖ ﺑﹺﺎﻟ ﹶﻘﻄ ﹺﻊ ﹶﻭ ﹶ‬
‫ﺍﻟﻀ ﹸﺮ ﹶ‬
‫ﺍﻟﻜﺎﺋ ﹺ‬
‫ﻨﺎﺕ‪.‬‬ ‫ﹺ‬ ‫ﺧﺎﻟﹺ ﹺ‬
‫ـﻖ‬
‫ﹶﺟ ﱠﻞ ﹶﺟﻼ ﹸﻟ ﹸﻪ ﹶﻭ ﹶﻋ ﹸﻈ ﹶﻢ ﺷﺄ ﹸﻧ ﹸﻪ ﹶﻭ ﹶﻻ ﺇﹺﻟ ﹶﻪ ﱠﺇﻻ ﹸﻫ ﹶﻮ‪.‬‬
‫)‪(١‬‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺴﺎﺩﺳﺔ‬
‫ﺎﺩ ﹸﻝ ﺍﻟﺤﻜﻴﻢ ﺍﻟ ﹶﻘ ﹺ‬
‫ﺎﺩ ﹸﺭ‬ ‫ﻲﺀ ﹸﻗﺪﹾ ﺭ ﹰﺓ ﻭﻋﻠﻤ ﹰﺎ‪ ،‬ﺇﺫ ﻫﻮ ﺍﻟﻌ ﹺ‬ ‫ﺟ ﱠﻞ ﺟﻼ ﹸﻟﻪ ﻭﻋ ﹸﻈﻢ ﺷﺄ ﹸﻧﻪ ﺍﷲ ﺃﻛﺒﺮ ﹺﻣﻦ ﻛ ﱢﹸﻞ ﹶﺷ ﹺ‬
‫ﹶ ﹸ‬ ‫ﹸ ﹶ ﹶ‬ ‫ﹶ ﹶ ﹶ‬ ‫ﹶﹸ ﹾ‬ ‫ﹸ‬ ‫ﹶ ﹶ ﹸ ﹶ ﹶ ﹶ‬
‫ﻣﻴﺰﺍﻧﹺ ﹺﻪ‬‫ﻈﺎﻣ ﹺﻪ ﹶﻭ ﹶ‬
‫ﻑ ﹶﻗﺒ ﹶﻀﺘﹶﻰ ﻧﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﻟﻲ ﺍ ﱠﻟﺬﻱ ﻫﺬﻩ ﺍﻟ ﹶﻌ ﹶﻮﺍﻟ ﹸﻢ ﹸﻛ ﱡﻠ ﹶﻬﺎ ﰲ ﺗ ﹶﹶﺼ ﱡﺮ ﹾ ﹾ‬ ‫ﺎﻥ ﺍﻷ ﹶﺯ ﱡ‬ ‫ﺍﻟﺴﻠ ﹶﻄ ﹸ‬ ‫ﺍﻷﺣﺪﹸ ﱡ‬
‫ﹺ‬
‫ﺍﻟﻮﺍﺣﺪﹸ ﹶ‬ ‫ﻠﻴﻢ ﹶ‬
‫ﺍﻟ ﹶﻌ ﹸ‬
‫ﹺﹺ‬ ‫ﹺ ﹺ ﹺﹺ‬ ‫ﹺ‬ ‫ﻠﻤ ﹺﻪ ﻭ ﹸﻗ ﹺ ﹺ‬‫ﹶﻮﺯﻳﻨﹺ ﹺﻪ ﻭ ﹶﻋﺪﻟﹺ ﹺﻪ ﻭ ﹺﺣﻜﻤﺘﹺ ﹺﻪ ﻭ ﹺﻋ ﹺ‬ ‫ﹺﹺ‬
‫ﺱ‬ ‫ﺎﻟﺤﺪﹾ ﹺ‬ ‫ﺃﺣﺪ ﱠﻳﺘﻪ ﺑﹺ ﹶ‬ ‫ﻈﻬ ﹸﺮ ﺳ ﱢﺮ ﹶﻭﺍﺣﺪ ﱠﻳﺘﻪ ﹶﻭ ﹶ‬ ‫ﺪﺭﺗﻪ‪ ،‬ﹶﻭ ﹶﻣ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶﻭ ﹶﺗﻨﹾﻈﻴﻤﻪ ﹶﻭﺗ ﹺ ﹶ‬
‫ﺍﻥ ﹶﻭﺍﻟﺘﱠﻨﻈﻴ ﹺﻢ ﹶﻭﺍﻟﺘ ﹺ‬
‫ﱠﻮﺯﻳﻦ؛‬ ‫ﹶﻮﻥ ﹺﻣ ﹾﻦ ﹶﺩ ﹺﺍﺋ ﹶﺮ ﹺﺓ ﺍﻟﻨﱢ ﹶﻈﺎ ﹺﻡ ﹶﻭ ﹶ‬
‫ﺍﻟﻤﻴﺰ ﹺ‬ ‫ﺎﺭﺝ ﰲ ﺍﻟﻜ ﹺ‬
‫ﺎﻫﺪﹶ ﺓ‪ .‬ﺇﺫ ﻻ ﹶﺧ ﹺ ﹶ‬
‫ﺍﻟﺸﻬﻮﺩﻱ ﺑﻞ ﺑﹺﺎﻟﻤ ﹶﺸ ﹺ‬
‫ﹸ ﹶ‬ ‫ﱡ ﹸ ﱢ ﹶ‬
‫ﺍﻟﺤﻜﻴ ﹺﻢ ﹶﻭﺃ ﹾﻣ ﹺﺮ ﹺﻩ‬ ‫ﹺ ﹺﹺ‬
‫ﺒﲔ«‪ .‬ﹶﻭ ﹸﻫﲈ ﹸﻋ ﹶﻨﻮﺍﻧﺎﻥ ﻟﻌﻠ ﹺﻢ ﺍﻟ ﹶﻌﻠﻴ ﹺﻢ ﹶ‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﹺ‬
‫ﻭ»ﺍﻟﻜﺘ ﹺ‬
‫ﹶﺎﺏ ﹸ‬ ‫ﺒﲔ«‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﹺ ﹺ‬
‫ﹶﻭ ﹸﻫ ﹶﻤﺎ ﺑﺎﺑﺎﻥ ﻣ ﹶﻦ »ﺍﻹﻣﺎ ﹺﻡ ﹸ‬
‫ﺫﻟﻚ ﺍﻹﻣﺎ ﹺﻡ‬ ‫ﹶﺎﺏ ﹶﻣ ﹶﻊ ﹶ‬ ‫ﺫﻟﻚ ﹺ‬
‫ﺍﻟﻜﺘ ﹺ‬ ‫ﺍﻥ‪ ،‬ﰲ ﹶ‬ ‫ﺫﻟﻚ ﹺ‬
‫ﺍﻟﻤ ﹶﻴﺰ ﹺ‬ ‫ﺬﻟﻚ ﺍﻟﻨﱢﻈﺎ ﹸﻡ ﹶﻣ ﹶﻊ ﹶ‬ ‫ﺍﻟﺮﺣﻴ ﹺﻢ ﹶﻭﺇﺭﺍ ﹶﺩﺗﹺ ﹺﻪ‪ .‬ﹶﻓ ﹶ‬ ‫ﹶﻭ ﹸﻗﺪﹾ ﹶﺭ ﹺﺓ ﺍﻟ ﹶﻌ ﹺ‬
‫ﺰﻳﺰ ﱠ‬
‫ﺃﻥ ﻻ ﹶﺷﻲﺀ ﹺﻣﻦ ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﻟﻜ ﹺ‬ ‫ﺟﻬ ﹺﻪ ﺍﻟﻌﻴﻨ ﹺ‬ ‫ﺃﺳ ﹺﻪ ﺇﺫ ﹶﻋ ﹲ‬ ‫ﺮﺍﻥ ﻟﹺﻤﻦ ﹶﻟﻪ ﰲ ﺭ ﹺ‬ ‫ﺎﻧﺎﻥ ﻧﹶـﻴ ﹺ‬
‫ﺮﻫ ﹺ‬
‫ﹶﻮﻥ‬ ‫ﹶ ﹶ‬ ‫ﹶﺎﻥ‪ ،‬ﹾ‬ ‫ﺎﻥ‪ ،‬ﻭﰲ ﹶﻭ ﹺ ﹶ‬ ‫ﹶ ﹾ ﹸ ﹶ‬ ‫ﱢ‬ ‫ﹸﺑ ﹶ‬
‫ﹶﻮﺯﻳﻦ ﺩﻳ ﹴ‬ ‫ﹴ‬ ‫ﹶﺰﻳ ﹺ‬‫ﱠﺎﻥ‪ ،‬ﹶﻭﺗ ﹺ‬ ‫ﲪﻦ‪ ،‬ﻭ ﹶﺗﻨﹾﻈﻴ ﹺﻢ ﺣﻨ ﹴ‬ ‫ﹺ‬ ‫ﻣﺎﻥ ﻳ ﹾﺨﺮﺝ ﻣﻦ ﹶﻗ ﹶ ﹺ‬ ‫ﻭ ﱠ ﹺ‬
‫ﺎﻥ‪.‬‬ ‫ﲔ ﹶﻣﻨﱠﺎﻥ‪ ،‬ﹶﻭﺗ ﹺ ﹶ ﱠ‬ ‫ﹶ‬ ‫ﺒﻀﺔ ﺗ ﹶﹶﺼ ﱡﺮﻑ ﹶﺭ ﹴ ﹶ‬ ‫ﺍﻟﺰ ﹶ ﹸ ﹸ ﹾ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﺍﻟﺨ ﹼﻼ ﹺﻗ ﱠﻴ ﹺﺔ‪ ،‬ﺍﻟﻨﱠﺎﻇﹺ ﹶﺮ ﹺ‬ ‫ﺍﻻﺳ ﹺﻢ »ﺍﻷﻭ ﹺﻝ ﻭ ﹺ‬
‫ﺍﻷﺧ ﹺﺮ« ﰲ ﹶ‬ ‫ﺃﻥ ﺗﹶﺠ ﱢﻠﻲ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤﻨﺘﹶﻬﻰ‬
‫ﺍﻟﻤﺒﺪﹶ ﺃ ﹶﻭ ﹸ‬
‫ﻳﻦ ﺇﱃ ﹶ‬ ‫ﱠ ﹶ‬ ‫ﺍﻟﺤﺎﺻ ﹸﻞ‪ :‬ﱠ ﹶ ﹶ‬
‫ﹶ‬
‫)‪ (١‬ﻟﻮ ﻛﺘﺒﺖ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻛﺴﺎﺋﺮ ﺍﳌﺮﺍﺗﺐ ﻟﻄﺎﻟﺖ ﺟﺪ ﹰﺍ‪ ،‬ﻷﻥ »ﺍﻹﻣﺎﻡ ﺍﳌﺒﲔ« ﻭ»ﺍﻟﻜﺘﺎﺏ ﺍﳌﺒﲔ« ﻻ ﻳﻤﻜﻦ ﺑﻴﺎﳖﲈ‬
‫ﺑﺎﺧﺘﺼﺎﺭ‪ ،‬ﻭﺣﻴﺚ ﺇﻧﻨﺎ ﺫﻛﺮﻧﺎ ﻧﺒﺬﺓ ﻣﻨﻬﲈ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﻼﺛﲔ« ﻓﻘﺪ ﺃﲨﻠﻨﺎ ﻫﻨﺎ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﺎ ﺃﴎﺩﻧﺎ ﺑﻌﺾ ﺍﻹﻳﻀﺎﺣﺎﺕ ﺃﺛﻨﺎﺀ‬
‫ﺍﻟﺪﺭﺱ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٤٤‬‬
‫ﹶﺠ ﱢﻠ ﹶﻲ‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶﻘﺒﻞ ﹶﻭ ﹺ‬
‫ﺍﻟﻤﺴﺘ ﹺ‬ ‫ﺍﻷﺻﻞ ﹶﻭﺍﻟﻨ ﹺ‬‫ﹺ‬
‫ﺒﲔ«‪ .‬ﹶﻭﺗ ﹶ‬ ‫ﺍﻷﻣﺮ ﹶﻭﺍﻟﻌﻠ ﹺﻢ‪ ،‬ﹸﻣﺸﲑﺍﻥ ﺇﱃ »ﺍﻹﻣﺎ ﹺﻡ ﹸ‬ ‫ﺍﻟﻤﺎﴈ ﹶﻭ ﹸ‬ ‫ﹶﺴﻞ ﹶﻭ ﹶ‬ ‫ﹶﻭ‬
‫ﺍﻟﻤ ﹺ‬
‫ﺒﲔ«‪.‬‬ ‫ﺸﲑﺍﻥ ﺇﱃ ﹺ‬
‫»ﺍﻟﻜ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺨ ﹼﻼ ﹺﻗ ﱠﻴ ﹺﺔ ﹸﻳ‬ ‫ﺎﻫ ﹺﺮ ﹶﻭﺍﻟﺒﺎﻃﹺ ﹺﻦ« ﹶﻋﲆ ﺍﻷﺷﻴﺎﺀ ﰲ ﹺﺿ ﹺ‬
‫ﻤﻦ ﹶ‬ ‫ﹺ‬
‫ﺍﻻﺳ ﹺﻢ »ﺍﻟ ﱠﻈ ﹺ‬
‫ﺘﺎﺏ ﹸ‬
‫ﺨﻠ ﹶﻘ ﹺﺔ‬
‫ﺰﺋﻴ ﹰﺔ ﻟﹺ ﹺ‬
‫ﹺ‬ ‫ﻨﺎﺕ ﻛ ﹶﹶﺸﺠﺮ ﹴﺓ ﹶﻋﻈﻴﻤ ﹴﺔ‪ ،‬ﻭﻛ ﱡﹸﻞ ﻋﺎ ﹶﻟ ﹴﻢ ﹺﻣﻨﻬﺎ ﺃﻳﻀ ﹰﺎ ﻛ ﱠ ﹺ‬
‫ﹶﺎﻟﺸ ﹶﺠﺮﺓ‪ .‬ﹶﻓﻨ ﹶﹸﻤ ﱢﺜ ﹸﻞ ﹶﺷ ﹶﺠ ﹶﺮ ﹰﺓ ﹸﺟ ﱠ‬ ‫ﹶ ﹶ‬ ‫ﹶﹶ‬ ‫ﹶﺎﺋ ﹸ‬‫ﹶﻓﺎﻟﻜ ﹺ‬
‫ﺃﺻﻞ ﹶﻭ ﹶﻣﺒﺪﹶ ﹲﺃ ﹶﻭ ﹸﻫ ﹶﻮ ﺍﻟﻨﱠﻮﺍ ﹸﺓ ﺍ ﱠﻟﺘﻲ ﺗﹶﻨ ﹸﺒ ﹸﺖ‬ ‫ﺰﺋ ﱠﻴ ﹸﺔ ﳍﺎ ﹲ‬‫ﺍﻟﺸﺠﺮﺓ ﺍﻟﺠ ﹺ‬ ‫ﺃﻧﻮﺍﻋﻬﺎ ﻭ ﹶﻋﻮﺍﳌﹺﻬﺎ‪ .‬ﹺ ﹺ‬ ‫ﻨﺎﺕ ﻭ ﹺ‬ ‫ﺍﻟﻜﺎﺋ ﹺ‬
‫ﹺ‬
‫ﻭﻫﺬﻩ ﱠ ﹶ ﹶ ﹸ ﹸ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﻮﲥﺎ ﹶﻭ ﹸﻫ ﹶﻮ ﺍﻟﻨﱠﻮﺍ ﹸﺓ ﰲ ﹶﺛﻤ ﹺ‬‫ﹶﺴﻞ ﻳﺪﻳﻢ ﻭﻇﻴ ﹶﻔﺘﹶﻬﺎ ﺑ ﻣ ﹺ‬
‫ﺮﺍﲥﺎ‪.‬‬ ‫ﹶ‬ ‫ﹶ ﻌﺪﹶ ﹶ‬ ‫ﻠﻴﻬﺎ‪ ،‬ﹶﻭﻛﹶﺬﺍ ﳍﺎ ﻧ ﹲ ﹸ ﹸ ﹶ‬ ‫ﹶﻋ ﹶ‬
‫ﺍﻟﻤﺒﺪﺃ ﹶﻭﺍﻟﻨﱠﻮﺍ ﹶﺓ ﺍﻷﺻﻠ ﱠﻴ ﹶﺔ‬ ‫ﺍﻵﺧ ﹺﺮ«‪ .‬ﹶﻓ ﱠ‬ ‫ﺍﻻﺳ ﹺﻢ »ﺍﻷﻭ ﹺﻝ ﻭ ﹺ‬ ‫ﺮﺍﻥ ﻟﹺﺘﹶﺠ ﱢﻠﻲ ﹺ‬ ‫ﹶﻓﺎﻟﻤﺒﺪﹶ ﹸﺃ ﻭﺍﻟﻤﻨﺘﹶﻬﻰ ﻣ ﹾﻈﻬ ﹺ‬
‫ﻜﺄﻥ ﹶ‬ ‫ﱠ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻬﺮﺳ ﹶﺘ ﹲﺔ ﹶﻭﺗ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻜﻤﺔ‪ ،‬ﻓ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﺎﺕ ﰲ‬ ‫ﺍﻟﺸ ﹶﺠﺮﺓ‪ .‬ﹶﻭﺍﻟﻨﱠﻮﺍﺗ ﹸ‬ ‫ﱡﻞ ﱠ‬ ‫ﺳﺎﺗﲑ ﺗﹶﺸﻜ ﹺ‬ ‫ﹶﻌﺮ ﹶﻓ ﹲﺔ ﹸﻣ ﹶﺮ ﱠﻛ ﹶﺒ ﹲﺔ ﻣ ﹾﻦ ﹶﻣ ﹸ‬
‫ﺠﻤﻮ ﹺﻉ ﹶﺩ‬ ‫ﺑﹺﺎﻻﻧﺘﻈﺎ ﹺﻡ ﹶﻭﺍﻟﺤ ﹶ‬
‫ﺍﻻﺳ ﹺﻢ ﹺ‬ ‫ﺎﻳﺎﲥﺎ ﻣﻈﻬﺮ ﻟﹺﺘﹶﺠ ﱢﻠﻲ ﹺ‬ ‫ﹺ‬
‫ﺍﻵﺧﺮ‪.‬‬ ‫ﺮﺍﲥﺎ ﺍ ﱠﻟﺘﻲ ﰲ ﳖ ﹺ ﹶ ﹶ ﹲ ﹶ‬ ‫ﹶﺛﻤ ﹺ‬
‫ﹶ‬
‫ﺎﺕ ﺻﻐﻴﺮ ﹲﺓ ﹸﺃ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺤ ﹺ‬ ‫ﺎﻝ ﹺ‬ ‫ﺮﺍﺕ ﺑﹺﻜﻤ ﹺ‬‫ﱠﻮﺍﺗﺎﺕ ﰲ ﺍﻟ ﱠﺜﻤ ﹺ‬ ‫ﹶﻓﺘﹺ ﹶ‬
‫ﻭﺩ ﹶﻋ ﹾﺖ ﻓﻴﻬﺎ‬ ‫ﻜﻤﺔ‪ ،‬ﻛﺄﻧﱠﻬﺎ ﹸﺻﻨﹶﻴﺪﻳ ﹶﻘ ﹲ ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﻠﻚ ﺍﻟﻨ‬
‫ﹺ‬ ‫ﱡﻞ ﻣﺎ ﹸﻳﺸﺎﺑﹺ ﹸﻪ ﺗﹺ ﹶ‬ ‫ﻓﹺ ﹺ‬
‫ﺳﺎﺗﻴﺮ ﺗﹶﺸﻜ ﹺ‬
‫ﱡﻞ‬ ‫ﺐ ﻓﻴﻬﺎ ﺑﹺ ﹶﻘ ﹶﻠ ﹺﻢ ﺍﻟ ﹶﻘﺪﹶ ﹺﺭ ﹶﺩ ﹸ‬ ‫ﻠﻚ ﹶ‬
‫ﺍﻟﺸ ﹶﺠﺮﺓﹶ‪ .‬ﹶﻭﻛﺄﻧﱠﻬﺎ ﻛﹸﺘ ﹶ‬ ‫ﻬﺮﺳ ﹶﺘ ﹲﺔ ﹶﻭﺗ ﹺ‬
‫ﹶﻌﺮ ﹶﻓ ﹲﺔ ﻟﺘ ﹶﹶﺸﻜ ﹺ‬
‫ﺮﺍﺕ ﺁﺗﹺ ﹶﻴ ﹴﺔ‪.‬‬
‫ﹶﺷﺠ ﹴ‬
‫ﹶ‬
‫ﺍﻻﻧﺘﹺﻈﺎ ﹺﻡ ﹶﻭﺍﻟﺘ ﹺ‬
‫ﱠﺰﻳﲔ‬ ‫ﹶﲈﻝ ﹺ‬
‫ﺎﻫﺮﻫﺎ ﺑﹺﻜ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻇﺎﻫﺮ ﱠ ﹺ‬
‫ﺍﻟﺸ ﹶﺠ ﹶﺮﺓ ﹶﻣ ﹾﻈ ﹶﻬ ﹲﺮ ﻟﺘ ﹶﹶﺠ ﱢﻠﻲ ﺍﻻﺳ ﹺﻢ »ﺍﻟ ﱠﻈﺎﻫ ﹺﺮ«‪ .‬ﹶﻓ ﹶﻈ ﹸ‬
‫ﹺ‬
‫ﹶﻭ ﹸ‬
‫ﺍﻟﻌﻨﹶﺎ ﹶﻳ ﹺﺔ‪.‬‬
‫ﺍﻟﺤﻜﻤ ﹺﺔ ﻭ ﹺ‬
‫ﹶ ﹶ‬ ‫ﻘﺪﺍﺭ ﹶﻗﺎﻣﺘﹺﻬﺎ ﺑﹺﻜ ﹺ‬
‫ﹶﲈﻝ ﹺ‬ ‫ﹺ‬
‫ﻜﻤﺔ‪ ،‬ﻛﺄﻧﱠﻬﺎ ﹸﺣ ﱠﻠ ﹲﺔ ﹸﻣﻨ ﹶﺘ ﹶﻈ ﹶﻤ ﹲﺔ ﹸﻣ ﹶﺰ ﱠﻳﻨﹶ ﹲﺔ ﹸﻣ ﹶﺮ ﱠﺻ ﹶﻌ ﹲﺔ ﹶﻗﺪ ﹸﻗﺪﱠ ﹾﺕ ﹶﻋﲆ ﻣ ﹺ ﹶ‬
‫ﺍﻟﺤ ﹺ‬
‫ﹶ‬
‫ﻭ ﹺ‬
‫ﹶ‬
‫ﺍﻟﻤ ﹶﺤ ﱢﻴ ﹺﺮ‬ ‫ﹶﲈﻝ ﺍﻻﻧﺘﹺﻈﺎ ﹺﻡ ﹶﻭﺍﻟﺘ ﹺ‬
‫ﱠﺪﺑﲑ ﹸ‬
‫ﺍﻻﺳ ﹺﻢ »ﺍﻟ ﹶﺒﺎﻃﹺ ﹺﻦ«‪ .‬ﹶﻓﺒﻜ ﹺ‬ ‫ﺍﻟﺸﺠﺮ ﹺﺓ ﻣﻈﻬﺮ ﻟﹺﺘﹶﺠ ﱢﻠﻲ ﹺ‬
‫ﻠﻚ ﱠ ﹶ ﹶ ﹶ ﹶ ﹲ ﹶ‬ ‫ﹶﻭ ﹶﺑﺎﻃﹺ ﹸﻦ ﺗﹺ ﹶ‬
‫ﺍﻟﺸ ﹶﺠ ﹶﺮ ﹺﺓ‬ ‫ﻛﺄﻥ ﺑﺎﻃﹺ ﹶﻦ ﺗﹺ ﹶ‬ ‫ﻴﺎﺓ ﺇﱃ ﺍﻷﻋ ﹺ‬
‫ﻀﺎﺀ ﺍﻟﻤﺨﺘ ﹺﹶﻠ ﹶﻔ ﹺﺔ ﺑﹺﻜ ﹺ‬
‫ﹶﲈﻝ ﺍﻻﻧﺘﹺﻈﺎ ﹺﻡ‪ ،‬ﱠ‬ ‫ﻮﻝ‪ ،‬ﻭﺗﹶﻮﺯﻳ ﹺﻊ ﻣﻮﺍﺩ ﺍﻟﺤ ﹺ‬ ‫ﹺ‬
‫ﻠﻚ ﱠ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﹶﹶ ﱢ ﹶ‬ ‫ﻟﻠ ﹸﻌ ﹸﻘ ﹺ ﹶ‬
‫ﺍﻻﻧﺘﹶﻈﺎ ﹺﻡ ﻭ ﹺ‬
‫ﺍﻻﺗ ﹶﱠﺰ ﹺ‬
‫ﺍﻥ‪.‬‬ ‫ﺎﺭ ﹶﻗ ﹲﺔ ﰲ ﹶﻏﺎﻳ ﹺﺔ ﹺ‬ ‫ﹺ‬
‫ﻣﺎﻛﻴﻨﹶ ﹲﺔ ﹶﺧ ﹺ‬
‫ﹶ‬ ‫ﹶ‬
‫ﺍﻟﻤ ﹺ‬
‫ﺒﲔ«؛ ﻛ ﹶﹶﺬ ﹶ‬
‫ﻟﻚ‬ ‫ﹺ‬ ‫ﻬﺮﺳ ﹶﺘ ﹲﺔ ﹺ‬
‫ﺧﺎﺭ ﹶﻗ ﹲﺔ ﺗﹸﺸﲑﺍﻥ ﺇﱃ »ﺍﻹﻣﺎ ﹺﻡ ﹸ‬ ‫ﻭﺁﺧ ﹶﺮﻫﺎ ﻓﹺ ﹺ‬
‫ﹶﻌﺮ ﹶﻓ ﹲﺔ ﹶﻋﺠﻴﺒ ﹲﺔ‪ ،‬ﹺ‬
‫ﹶ‬ ‫ﹶﻓﻜﲈ ﺃﻥ ﱠﺃﻭ ﹶﻟﻬﺎ ﺗ ﹺ‬
‫ﹺ‬
‫»ﺍﻟﻜﺘ ﹺ‬ ‫ﺍﻻﻧﺘﹺﻈﺎ ﹺﻡ‪ ،‬ﺗﹸﺸﻴﺮ ﹺ‬
‫ﺎﻫﺮﻫﺎ ﻛﺤ ﱠﻠ ﹴﺔ ﹶﻋﺠﻴﺒ ﹺﺔ ﺍﻟﺼﻨﹾﻌ ﹺﺔ‪ ،‬ﻭﺑﺎﻃﹺﻨﹶﻬﺎ ﻛﹶﻤﺎﻛﻴﻨ ﹴﹶﺔ ﰲ ﹶﻏﺎﻳ ﹺﺔ ﹺ‬ ‫ﱠ ﹺ‬
‫ﹶﺎﺏ‬ ‫ﺍﻥ ﺇﱃ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹶ ﹶ‬ ‫ﹸ‬ ‫ﺇﻥ ﹶﻇ ﹶ‬
‫ﺍﻟﻤ ﹺ‬
‫ﺒﲔ«‪.‬‬ ‫ﹸ‬
‫ﻮﻅ« ﹶﻭﺗﹶﺪﹸ ﱡﻝ ﹶﻋ ﹶﻠ ﹺﻴﻪ؛ ﻛﹶﺬﻟﹺ ﹶﻚ‬
‫ﻮﺡ ﺍﻟﻤﺤ ﹸﻔ ﹺ‬
‫ﹸﺸﻴﺮ ﺇﱃ »ﺍﻟ ﱠﻠ ﹺ ﹶ‬
‫ﺍﻟﺤﺎﻓﻈﺎﺕ ﰲ ﺍﻹﻧﺴﺎﻥ ﺗ ﹸ‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﹶﻓﻜﲈ ﺃﻥ ﺍﻟ ﹸﻘ ﱠﻮﺍﺕ ﹶ‬
‫ﺎﻫ ﹸﺮ ﹶﻭﺍﻟ ﹶﺒﺎﻃﹺ ﹸﻦ‬
‫ﺒﲔ«‪ .‬ﻭﺍﻟ ﱠﻈ ﹺ‬
‫ﺍﻟﻤ ﹺ ﹶ‬
‫ﹴ‬ ‫ﹺ‬
‫ﹸﺸﻴﺮﺍﻥ ﰲ ﻛ ﱢﹸﻞ ﹶﺷ ﹶﺠﺮﺓ ﺇﱃ »ﺍﻹﻣﺎ ﹺﻡ ﹸ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺇﻥ ﺍﻟﻨ ﹶﱠﻮﺍﺗﺎﺕ ﺍﻷﺻﻠ ﱠﻴ ﹶﺔ ﹶﻭﺍﻟ ﱠﺜ ﹶﻤﺮﺍﺕ ﺗ ﹶ‬ ‫ﱠ‬
‫ﺎﺿﻴﻬﺎ‬‫ﺰﺋﻴ ﹺﺔ ﹶﺷﺠﺮ ﹶﺓ ﺍﻷﺭﺽ ﺑﹺﻤ ﹺ‬ ‫ﹺ‬ ‫ﻫﺬ ﹺﻩ ﱠ ﹺ‬ ‫ﺒﲔ«‪ .‬ﹶﻓ ﹺﻘﺲ ﹶﻋﲆ ﹺ‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﹺ‬
‫»ﺍﻟﻜﺘ ﹺ‬ ‫ﻳﺮﻣ ﹶﺰ ﹺ‬
‫ﹶ‬ ‫ﹶﹶ‬ ‫ﺍﻟﺠ ﱠ‬
‫ﺍﻟﺸ ﹶﺠ ﹶﺮﺓ ﹸ‬ ‫ﹾ‬ ‫ﹶﺎﺏ ﹸ‬ ‫ﺍﻥ ﺇﱃ‬ ‫ﹶ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺃﻧﺴﺎﳍﺎ‪ .‬ﹶﻭ ﹶﻫﻜﺬﺍ‪...‬‬ ‫ﺄﺟﺪﹶ ﺍﺩﻫﺎ ﹶﻭ ﹶ‬‫ﹶﻭ ﹸﻣﺴﺘﹶﻘ ﹶﺒﻠﻬﺎ‪ ،‬ﹶﻭ ﹶﺷ ﹶﺠﺮ ﹶﺓ ﺍﻟﻜﹶﺎﺋﻨﺎﺕ ﺑﹺﺄﻭﺍﺋﻠﻬﺎ ﹶﻭﺁﺗﻴﻬﺎ‪ ،‬ﹶﻭ ﹶﺷ ﹶﺠﺮ ﹶﺓ ﺍﻹﻧﺴﺎﻥ ﺑﹺ ﹾ‬
‫‪٤٤٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻼﻝ ﺧﺎﻟﹺ ﹺﻘﻬﺎ ﹶﻭﻻ ﺇ ﹶﻟ ﹶﻪ ﹼﺇﻻ ﹸﻫ ﹶﻮ‪.‬‬

‫ﹶﺟ ﱠﻞ ﹶﺟ ﹸ‬

‫ﹶﺎﺭ ﺇﱃ ﹸﻛﻨ ﹺﹾﻪ ﹶﺟ ﹶﺒ ﹸﺮﻭﺗﹺ ﹺﻪ‪.‬‬ ‫ﹺ‬ ‫ﹺﹺ‬ ‫ﹺ‬ ‫ﹶﻬﺪﻱ ﺍﻟﻌ ﹸﻘ ﹸ ﹺ‬
‫ﻮﻝ ﻟ ﹶﻮﺻﻒ ﹶﻋ ﹶﻈ ﹶﻤﺘﻪ ﹶﻭﻻ ﺗﹶﺼ ﹸﻞ ﺍﻷ ﹾﻓﻜ ﹸ‬ ‫ﹸ‬
‫ﻳﺎ ﻛﹶﺒﻴﺮ ﺃﻧﺖ ﺍ ﱠﻟﺬﻱ ﻻ ﺗ ﹺ‬
‫ﹸ‬
‫ﺍﳌﺮﺗﺒﺔ ﺍﻟﺴﺎﺑﻌﺔ‬
‫ﱠﺎﺡ ﺍﻟ ﹶﻔ ﱠﻌ ﹸﺎﻝ ﺍﻟ ﹶﻌ ﹼﻼ ﹸﻡ‬ ‫ﺪﺭ ﹰﺓ ﹶﻭ ﹺﻋﻠﻤ ﹰﺎ‪ .‬ﺇﺫ ﹸﻫ ﹶﻮ )‪ (١‬ﹶ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﺍﻟﺨ ﹼﻼ ﹸﻕ ﺍﻟ ﹶﻔﺘ ﹸ‬ ‫ﹶﺟ ﱠﻞ ﹶﺟﻼ ﹸﻟ ﹸﻪ ﺍﷲ ﺃﻛ ﹶﺒ ﹸﺮ ﻣ ﹾﻦ ﻛ ﱢﹸﻞ ﹶﺷﻲﺀ ﹸﻗ ﹶ‬
‫ﹺ‬ ‫ﻮﺟﻮ ﹶﺩ ﹺﺍﲥﺎ ﻇﹺ ﹸ‬ ‫ﹺ‬ ‫ﻫﺬ ﹺﻩ ﺍﻟﻜ ﹺ‬ ‫ﺍﻷﺯ ﹺﻝ ﺍ ﱠﻟﺬﻱ ﹺ‬
‫ﺁﺛﺎﺭ‬
‫ﺃﻧﻮﺍﺭﻩ‪ ،‬ﹶﻭ ﹸ‬ ‫ﻼﻝ ﹶ‬ ‫ﻨﺎﺕ ﺑﹺﺄﻧﻮﺍﻋﻬﺎ ﹶﻭ ﹶﻣ ﹸ‬ ‫ﹶﺎﺋ ﹸ‬ ‫ﻤﺲ ﹶ‬ ‫ﺎﺽ ﹶﺷ ﹸ‬ ‫ﺎﺏ ﺍﻟ ﹶﻔ ﱠﻴ ﹸ‬ ‫ﺍﻟﻮ ﱠﻫ ﹸ‬
‫ﹶ‬
‫ﻴﺎﺕ‬ ‫ﻀﺎﺋ ﹺﻪ ﻭ ﹶﻗﺪﹶ ﹺﺭ ﹺﻩ‪ ،‬ﻭﻣﺮﺍﻳﺎ ﺗﹶﺠ ﱢﻠ ﹺ‬ ‫ﻮﻁ ﹶﻗ ﹶﻠ ﹺﻢ ﹶﻗ ﹺ‬ ‫ﻭﺧ ﹸﻄ ﹸ‬ ‫ﺃﺳﲈﺋ ﹺﻪ‪ ،‬ﹸ‬‫ﹺ‬ ‫ﹸﻘﻮﺵ ﺃﻧﻮﺍﻉ ﺗﹶﺠ ﱢﻠ ﹺ‬
‫ﻴﺎﺕ‬ ‫ﹺ‬ ‫ﺃﻓ ﹶﻌﺎﻟﹺ ﹺﻪ‪ ،‬ﹶﻭ ﹸ‬
‫ﺃﻟﻮﺍﻥ ﻧ‬
‫ﹶ ﹶﹶ ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﹺﺻ ﹶﻔﺎﺗﹺ ﹺﻪ ﹶﻭ ﹶﺟ ﹶﻤﺎﻟﹺ ﹺﻪ ﹶﻭ ﹶﺟﻼﻟﹺ ﹺﻪ ﹶﻭﻛﹶﲈﻟﹺ ﹺﻪ‪..‬‬
‫ﻟﻲ ﺑﹺ ﹶﺠﻤﻴ ﹺﻊ ﹸﻛﺘﹸﺒﹺ ﹺﻪ ﹶﻭ ﹸﺻ ﹸﺤ ﹺﻔ ﹺﻪ ﻭﺁﻳﺎﺗﹺ ﹺﻪ ﺍﻟ ﹶﺘﻜ ﹺﹾﻮﻳﻨ ﱠﻴ ﹺﺔ ﻭﺍﻟ ﹸﻘﺮﺁﻧ ﱠﻴ ﹺﺔ‪..‬‬ ‫ﺍﻷﺯ ﱢ‬‫ﺎﻫ ﹺﺪ ﹶ‬ ‫ﺍﻟﺸ ﹺ‬
‫ﺈﺟﻤﺎ ﹺﻉ ﱠ‬ ‫ﺑﹺ ﹶ‬
‫ﺍﻟﻐ ﹺ‬
‫ﻨﺎﺀ‬ ‫ﺫﺍﲥﺎ ﻭ ﹶﺫﺭ ﹺﺍﲥﺎ ﻣﻊ ﺗﹶﻈﺎﻫ ﹺﺮ ﹺ‬ ‫ﺎﺟﺎﲥﺎ ﰲ ﹺ‬ ‫ﺎﺭﺍﲥﺎ ﹶﻭﺍﺣﺘﹺ ﹶﻴ ﹺ‬ ‫ﻭﺑﺈﺟﻤﺎ ﹺﻉ ﺍﻷﺭﺽ ﻣ ﹶﻊ ﺍﻟ ﹶﻌﺎ ﹶﻟ ﹺﻢ ﺑﹺﺎﻓﺘﹺ ﹶﻘ ﹺ‬
‫ﹸ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﱠ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﺍﻟﻤﻄ ﹶﻠ ﹶﻘ ﹺﺔ ﹶﻋ ﹶﻠﻴﻬﺎ‪..‬‬ ‫ﺍﻟﻤﻄ ﹶﻠ ﹺﻖ ﻭﺍﻟ ﱠﺜ ﹺ‬
‫ﺮﻭﺓ ﹸ‬ ‫ﹶ ﹶ‬ ‫ﹸ‬
‫ﻠﻮﺏ ﺍﻟﻤﻨ ﱠﹶﻮﺭ ﹺﺓ ﹶﻭﺍﻟ ﹸﻌ ﹸﻘ ﹺ‬ ‫ﹺ‬ ‫ﻭﺑﺈﺟﻤﺎ ﹺﻉ ﻛ ﱢﹸﻞ ﺃﻫﻞ ﱡ ﹺ ﹺ‬
‫ﻮﻝ‬ ‫ﺍﻟﺸ ﹸﻬﻮﺩ ﻣ ﹾﻦ ﹶﺫﻭﻱ ﺍﻷﺭﻭﺍﺡ ﺍﻟﻨﱠـ ﱢﻴ ﹶـﺮﺓ ﹶﻭﺍﻟ ﹸﻘ ﹺ ﹸ ﹶ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻨﱡﻮﺭﺍﻧ ﱠﻴ ﹺﺔ ﹺﻣ ﹶﻦ ﺍﻷﻧﺒﻴﺎﺀ ﹶﻭﺍﻷﻭﻟ ﹶﻴﺎﺀ ﻭﺍﻷﺻﻔ ﹶﻴﺎﺀ ﺑﹺ ﹶﺠﻤﻴ ﹺﻊ ﺗﹶﺤﻘﻴ ﹶﻘﺎﺗ ﹺﻬ ﹾﻢ ﹶﻭﻛ ﹸﹸﺸﻮ ﹶﻓﺎﺗ ﹺﻬ ﹾﻢ ﹶﻭ ﹸﻓ ﹸﻴﻮﺿﺎﺗ ﹺﻬ ﹾﻢ‬
‫ﹺ‬ ‫ﹺ‬
‫ﹶﺎﺟﺎﺗﹺ ﹺﻬ ﹾﻢ‪..‬‬
‫ﹶﻭ ﹸﻣﻨ ﹶ‬
‫ﺍﻟﺴﻔﻠ ﱠﻴ ﹺﺔ ﺑﹺﲈ ﻻ ﹸﻳ ﹶﺤﺪﱡ ﹺﻣ ﹾﻦ ﹶﺷﻬﺎ ﹶﺩﺍﺗﹺ ﹺﻬ ﹸﻢ‬ ‫ﹺ‬
‫ﺍﻷﺟﺮﺍ ﹺﻡ ﺍﻟ ﹸﻌﻠﻮ ﱠﻳﺔ ﹶﻭ ﱡ‬
‫ﹶ‬ ‫ﹶﻗﺪﹾ ﺍ ﱠﺗ ﹶﻔ ﹶﻖ ﺍﻟﻜ ﱡﹸﻞ ﹺﻣ ﹸﻨﻬ ﹾﻢ‪ ،‬ﹶﻭ ﹺﻣ ﹶﻦ ﺍﻷﺭﺽ ﹶﻭ‬
‫ﺍﺕ ﺍﻟﺼﺤ ﹺ‬ ‫ﺍﺕ ﺍﻵﻳﺎﺕ ﺍﻟ ﱠﺘﻜﹾﻮﻳﻨﻴ ﹺﺔ ﻭﺍﻟ ﹸﻘﺮﺁﻧﻴ ﹺﺔ ﻭ ﹶﺷﻬﺎﺩ ﹺ‬ ‫ﺒﻮﻝ ﹶﺷﻬﺎﺩ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﻒ‬ ‫ﱡ ﹸ‬ ‫ﱠ ﹶ ﹶ ﹶ‬ ‫ﱠ‬ ‫ﺍﻟ ﹶﻘﻄﻌ ﱠﻴﺔ ﹶﻭﺗﹶﺼﺪﻳﻘﺎﺗ ﹺﻬ ﹸﻢ ﺍﻟ ﹶﻴﻘﻴﻨ ﱠﻴﺔ ﺑﹺ ﹶﻘ ﹺ ﹶ ﹶ‬
‫ﺪﺭﺗﹺ ﹺﻪ‬
‫ﺁﺛﺎﺭ ﹸﻗ ﹶ‬
‫ﹺ‬
‫ﻮﺟﻮ ﹶﺩﺍﺕ ﹸ‬ ‫ﺍﻟﻤ ﹸ‬
‫ﹺ ﹺ‬
‫ﺍﻟﻮ ﹸﺟﻮﺩ ﻋﲆ ﺃﻥ ﻫﺬﻩ ﹶ‬
‫ﹺ‬
‫ﺐ ﹸ‬ ‫ﺍﺟ ﹺ‬ ‫ﺍﻟﻮ ﹺ‬
‫ﻫﻲ ﹶﺷ ﹶﻬﺎ ﹶﺩ ﹸﺓ ﹶ‬
‫ﹺ‬
‫ﺍﻟﺴﻤﺎﻭ ﱠﻳﺔ ﺍ ﱠﻟﺘﻲ ﹶ‬ ‫ﹸﺐ ﱠ‬ ‫ﹶﻭﺍﻟ ﹸﻜﺘ ﹺ‬
‫ﺃﻧﻮ ﹺﺍﺭ ﹺﻩ‪.‬‬
‫ﻼﺕ ﹶ‬
‫ﹺ‬
‫ﺃﺳﲈﺋﻪ ﹶﻭﺗ ﹶﹶﻤ ﱡﺜ ﹸ‬ ‫ﹸﻮﺑﺎﺕ ﹶﻗﺪﹶ ﹺﺭ ﹺﻩ ﹶﻭ ﹶﻣﺮﺍﻳﺎ‬
‫ﻭ ﹶﻣ ﹾﻜﺘ ﹸ‬
‫ﹶﺟ ﱠﻞ ﹶﺟﻼ ﹸﻟ ﹸﻪ ﹶﻭﻻ ﺇ ﹶﻟ ﹶﻪ ﹼﺇﻻ ﹸﻫ ﹶﻮ‪.‬‬

‫)‪ (١‬ﻳﻤﻜﻦ ﺍﻻﻧﺘﻘﺎﻝ ﺇﱃ ﺍﳌﺴﻤﻰ ﺫﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ ﺇﺫﺍ ﻣﺎ ﻧﻈﺮ ﺑﻤﻨﻈﺎﺭ ﻫﺬﻩ ﺍﻷﺳﲈﺀ ﺍﳌﺒﺎﺭﻛﺔ ﺇﱃ ﻣﻈﺎﻫﺮ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻵﺛﺎﺭ‬
‫ﺍﻹﳍﻴﺔ ﻭﺭﺍﺀ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٤٦‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‬
‫ﻓﺼﻼﻥ‬
‫ﺍﻟﻔﺼﻞ ﺍﻷﻭﻝ‬
‫ﹴ‬
‫ﺛﻼﺙ ﻭﺳﺘﲔ ﻣﺮﺗﺒ ﹰﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﺗﻮﺣﻴﺪﻩ ﺳﺒﺤﺎﻧﻪ ﻣﺘﺨﺬ ﹰﺍ‬ ‫ﻫﺬﺍ ﺍﻟﻔﺼﻞ ﻳﺸﲑ ﺇﱃ‬
‫ﹺﻭﺭﺩ ﹰﺍ ﻣﻬﻤ ﹰﺎ ﻭﻣﺸﻬﻮﺭ ﹰﺍ ﻟﺴﻴﺪﻧﺎ ﺍﳋﴬ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻛﻤﺒﺪﺃ ﻭﺃﺳﺎﺱ ﳍﺬﺍ ﺍﻟﻮﺭﺩ‪ .‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﻛﻞ ﻣﺮﺗﺒﺔ‬
‫ﻣﻦ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺜﻼﺙ ﻭﺍﻟﺴﺘﲔ ﻋﺒﺎﺭﺓ ﻋﻦ ﲨﻠﺘﲔ‪.‬‬
‫ﻓﻜﻠﻤﺔ »ﻻ ﺍﻟﻪ ﹼﺇﻻ ﺍﷲ« ﺗﺜﺒﺖ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻷﺳﲈﺀ ﺍﻟﺘﻲ ﺗﺒﺪﺃ ﺑـ»ﻫﻮ« ﺗﺜﺒﺖ ﻭﺟﻮﺩ‬
‫ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻓﻌﻨﺪﻣﺎ ﺗﺸﲑ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﺇﱃ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﳜﻄﺮ ﺑﺎﻟﺒﺎﻝ ﺳﺆﺍﻝ ﻣﻘﺪﱠ ﺭ‪ ،‬ﻛﺄﻥ ﻳﻘﺎﻝ‪:‬‬
‫ﻭﻣﻦ ﻫﻮ ﺍﻟﻮﺍﺣﺪ؟ ﻭﻛﻴﻒ ﻧﻌﺮﻓﻪ؟ ﻓﻴﻜﻮﻥ ﺟﻮﺍﺑﻪ‪ :‬ﻫﻮ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ..‬ﻣﺜﻼﹰ‪ .‬ﺃﻱ ﺃﻥ ﺁﺛﺎﺭ ﺍﻟﺸﻔﻘﺔ‬
‫ﺗﻌﺮﻑ ﺫﻟﻚ ﺍﻟﺮﲪﻦ ﻭﺗﺪﻝ ﻋﻠﻴﻪ‪ .‬ﻭﻫﻜﺬﺍ ﻗﺲ ﺍﻟﺒﺎﻗﻲ‪.‬‬
‫ﻭﺍﻟﺮﲪﺔ ﺍﻟﺘﻲ ﲤﻸ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﹼ‬

‫‬
‫ﻜﻤ ﹴﺔ ﹶﻭ ﹺﻋﻨﺎ ﹶﻳ ﹴﺔ‪ ،‬ﻭ ﹶﺑﻴ ﹶﻦ ﹶﻳﺪﹶ ﻱ ﻛ ﱢﹸﻞ ﹶﺣ ﹶﻴ ﹴﺎﺓ‬ ‫ﻴﻚ ﺑﻴﻦ ﻳﺪﹶ ﻱ ﻛ ﱢﹸﻞ ﻧﹺﻌﻤ ﹴﺔ ﻭﺭ ﹴ ﹺ‬
‫ﺣﻤﺔ ﹶﻭﺣ ﹶ‬ ‫ﹾﹶ ﹶﹶ ﹶ‬ ‫ﻬﻢ ﺇﻧﱢﻲ ﹸﺍ ﹶﻗﺪﱢ ﹸﻡ ﺇ ﹶﻟ ﹶ ﹶ ﹶ ﹶ‬
‫ﹶﺍﻟ ﹼﻠ ﱠ‬
‫ﺬﺭ ﹴﺓ‪ ،‬ﹶﻭ ﹶﺑﻴ ﹶﻦ ﹶﻳﺪﹶ ﻱ ﻛ ﱢﹸﻞ ﹶﺻﻨﹾ ﹶﻌ ﹴﺔ‬ ‫ﹴ‬ ‫ﹴ‬ ‫ﺎﺕ‪ ،‬ﻭﺑﻴﻦ ﻳﺪﹶ ﻱ ﻛ ﱢﹸﻞ ﹶﺯ ﹴ‬
‫ﻫﺮﺓ ﹶﻭ ﹶﺛ ﹶﻤﺮﺓ ﹶﻭ ﹶﺣ ﱠﺒﺔ ﹶﻭ ﹶﺑ ﹶ‬
‫ﹶ‬ ‫ﹶ ﹶ ﹶ‬
‫ﺍﻥ ﻭ ﹶﻧﺒ ﹴ‬ ‫ﹴ‬
‫ﻣﻤﺎﺕ ﹶﻭ ﹶﺣ ﹶﻴﻮ ﹶ ﹶ‬
‫ﹴ‬
‫ﹶﻭ ﹶ‬
‫ﹶﻤﻴﻴﺰ ﰲ ﻛ ﱢﹸﻞ ﺍﻟﻤﻮﺟﻮﺩ ﹺ‬ ‫ﹺ‬
‫ﺍﺕ ﹶﻭ ﹶﺫ ﱠﺭ ﹺﺍﲥﺎ‪،‬‬ ‫ﹶ ﹸ ﹶ‬ ‫ﻳﻦ ﻭﺗ ﹴ‬ ‫ﺍﻥ‪ ،‬ﻭﺑﻴ ﹶﻦ ﹶﻳﺪﻱ ﻛ ﱢﹸﻞ ﺗﹶﻨﻈﻴﻢ ﹶﻭﺗ ﹺ‬
‫ﹶﻮﺯ ﹴ‬ ‫ﻣﻴﺰ ﹴ‬‫ﻭﺻﺒ ﹶﻐ ﹴﺔ ﻭﻧﻈﺎ ﹴﻡ ﹶﻭ ﹶ‬ ‫ﹺ‬
‫ﺃﻥ‪:‬‬‫ﹶﺸﻬﺪﹸ )‪ (١‬ﹾ‬‫ﹶﺷﻬﺎ ﹶﺩ ﹰﺓ ﻧ ﹶ‬

‫)‪ (١‬ﰲ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺍﺕ ﺣﻜﲈﻥ‪ :‬ﺃﺣﺪﳘﺎ ﻳﺪﻝ ﻋﲆ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻭﻫﻮ ﻗﻮﻟﻪ‪) :‬ﻻ ﺍﻟﻪ ﹼﺇﻻ ﺍﷲ( ﻭﺍﻵﺧﺮ‪ ،‬ﻳﺜﺒﺖ ﻭﺟﻮﺩ ﺫﻟﻚ ﺍﻟﻮﺍﺣﺪ‪،‬‬
‫ﻭﻫﻮ ﺍﻷﺳﲈﺀ ﺍﻟﺘﻲ ﺗﺒﺪﺃ ﺑـ»ﻫﻮ«‪ .‬ﻓﻜﻠﲈ ﻭﺭﺩ ﺿﻤﲑ »ﻫﻮ« ﻓﻬﻮ ﺟﻮﺍﺏ ﻟﺴﺆﺍﻝ ﻣﻘﺪﹼ ﺭ‪ .‬ﻭﻛﺄﻧﻪ ﻳﻘﺎﻝ‪ :‬ﻛﻴﻒ ﻧﻌﺮﻑ ﺫﻟﻚ ﺍﻹﻟﻪ‬
‫ﺍﻟﻮﺍﺣﺪ؟ ﻓﻴﺠﻴﺒﻪ ﻣﺜﻼﹰ ﺑﻘﻮﻝ‪» :‬ﻫﻮ ﺍﻟﺴﻤﻴﻊ ﺍﻟﺒﺼﲑ« ﻓﻴﻘﻮﻝ ﰲ ﻫﺬﺍ‪ :‬ﺇﻥ ﻫﻨﺎﻙ ﹶﻣﻦ ﻳﺮ￯ ﻭﻳﺴﻤﻊ ﺣﺎﺟﺎﺕ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﻭﺍﺩﻋﻴﺘﻬﺎ ﻓﻴﺨﻠﻖ ﻣﺎ ﺗﻄﻠﺒﻪ ﻭﻳﻔﻌﻞ ﻣﺎ ﺗﺮﻳﺪﻩ‪ .‬ﻭﻫﻜﺬﺍ ﻣﺜﻞ ﻫﺬﻩ ﺍﻵﺛﺎﺭ‪ ،‬ﺗﺜﺒﺖ ﺍﻷﻓﻌﺎﻝ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﺗﺜﺒﺖ ﺃﺳﻤﺎ ﹰﺀ‬
‫ﻛﺎﻟﺴﻤﻴﻊ ﻭﺍﻟﺒﺼﲑ‪ ،‬ﻭﺗﺪﻝ ﺗﻠﻚ ﺍﻷﺳﲈﺀ ﻋﲆ ﻭﺟﻮﺩ ﻣﻮﺻﻮﻓﺎﲥﺎ‪ .‬ﻓﺠﻤﻴﻊ ﻫﺬﻩ ﺍﳉﻤﻞ ﺗﺴﲑ ﻋﲆ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ‪ ،‬ﻓﺘﺜﺒﺖ‬
‫ﺑﺎﻵﺛﺎﺭ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﺑﺎﻷﻓﻌﺎﻝ ﺍﻷﺳﻤﺎ ﹶﺀ‪ ،‬ﻭﺑﺎﻷﺳﲈﺀ ﻭﺟﻮ ﹶﺩ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٤٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﹺ‬
‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟﺒﺎﻗﻲ ﺍﻟﺪﱠ ﹸ‬
‫ﻳﻤـﻮ ﹸﻡ‬ ‫ﺍﻟـﺤﻰ ﺍﻟـ ﹶﻘـﻴﻮ ﹸﻡ‬
‫ﱡ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ‬
‫ﺍﻟﺠ ﱠﺒ ﹸﺎﺭ‬
‫ﺰﻳﺰ ﹶ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶ‬
‫ـﻮ ﺍﻟ ﹶﻌ ﹸ‬ ‫ﻳﻚ ﻟـ ﹸﻪ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹶﻭ ﹾﺣﺪﹶ ﹸﻩ ﻻ ﹶﺷ ﹺ‬
‫ـﺮ ﹶ‬
‫ﻵ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ ﻫﻮ ﺍﻷﻭﻝ ﻭ ﹺ‬
‫ﺍﻵﺧ ﹸﺮ‬ ‫ﹶ‬ ‫ﹸ ﹶ‬ ‫ﹶ‬ ‫ﺍﻟﺤﻜﻴﻢ ﺍﻟـ ﹶﻐ ﱠﻔ ﹸﺎﺭ‬‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺼـﻴـﺮ‬
‫ﹸ‬ ‫ﻤﻴﻊ ﺍﻟ ﹶﺒ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﱠ‬
‫ﺍﻟﺴ ﹸ‬ ‫ﺎﻫ ﹸﺮ ﹶﻭﺍﻟـﺒـﹶﺎﻃﹺـ ﹸﻦ‬‫ﻵ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫﻮ ﺍﻟ ﱠﻈ ﹺ‬
‫ﹶ‬ ‫ﹶ‬
‫ـﻜﻮﺭ‬
‫ﺍﻟﺸ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﻐ ﹸﻔ ﹸ‬
‫ﻮﺭ ﱠ‬ ‫ـﺒﻴﺮ‬
‫ﺍﻟﺨ ﹸ‬‫ﻄﻴـﻒ ﹶ‬
‫ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟ ﱠﻠ‬
‫ﺼـﻴـﺮ‬
‫ﹸ‬ ‫ـﻮ ﹸﺭ ﺍﻟ ﹶﺒ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹸ‬
‫ﺍﻟﻤ ﹶﺼ ﱢ‬ ‫ﺍﻟـﻘﺪﻳـﺮ‬
‫ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻟﺨ ﹼﻼ ﹸﻕ‬
‫ﻠـﻴﻢ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹸ‬
‫ﺍﻟﻤﺤـﻴـﻲ ﺍﻟ ﹶﻌ ﹸ‬ ‫ﺍﻟـﻜـﺮﻳﻢ‬
‫ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻟﺠ ﱠﻮﺍ ﹸﺩ‬
‫ـﻜﻴـﻢ‬
‫ﹸ‬ ‫ﺍﻟﺤ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹸ‬
‫ﺍﻟﻤﺪﹶ ﱢﺑ ﹸـﺮ ﹶ‬ ‫ﹶﺮﻳـﻢ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹸ‬
‫ﺍﻟﻤﻐﻨـﻲ ﺍﻟـﻜ ﹸ‬
‫ﻜﻴﻢ‬
‫ﺍﻟﺤ ﹸ‬
‫ﺍﻟﻌﺰﻳـﺰ ﹶ‬
‫ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ‬ ‫ﺣﻴﻢ‬
‫ﺍﻟـﺮ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹸ‬
‫ﺍﻟﻤ ﹶﺮ ﱢﺑـﻲ ﱠ‬
‫ﺍﻟﻐـﻨـﻲ‬
‫ﱡ‬ ‫ﻟــﻲ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻟـﻮ ﱡ‬ ‫ﻮﻱ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟـﻌ ﱢﻠ ﱡ‬
‫ـﻲ ﺍﻟـ ﹶﻘ ﱡ‬
‫ﺠﻴﺐ‬
‫ﺍﻟﻤ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﻘ ﹸ‬
‫ﺮﻳﺐ ﹸ‬ ‫ﻗـﻴﺐ‬
‫ﺍﻟﺮ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﱠ‬
‫ﺍﻟﺸﻬﻴﺪﹸ ﱠ‬
‫ﻜﻴﻢ‬
‫ﺍﻟﺤ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻟﺨ ﹼﻼ ﹸﻕ ﹶ‬ ‫ـﻠـﻴﻢ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﻔ ﹸ‬
‫ﺘﺎﺡ ﺍﻟ ﹶﻌ ﹸ‬
‫ﹺ‬
‫ـﻤـﺪﹸ‬
‫ﺍﻟﺼ ﹶ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻷﺣـﺪﹸ ﹶ‬ ‫ﺯﺍﻕ ﹸﺫﻭ ﺍﻟ ﹸﻘ ﱠﻮﺓ ﹶ‬
‫ﺍﻟﻤﺘﻴ ﹸﻦ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﱠ‬
‫ﺍﻟﺮ ﹸ‬

‫ﺍﻟﻤـﺠـﹺﻴـﺪﹸ‬ ‫ﻻ ﺍﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻟـﻮ ﹸﺩﻭ ﹸﺩ ﹶ‬ ‫ﻵ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ ﻫﻮ ﺍﻟﺒـﺎﻗـﻲ ﺍﻷ ﹾﻣ ﹶﺠﺪﹸ‬
‫ﺍﻟـﻮ ﹺﺍﺭ ﹸ‬
‫ﺙ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟﻤـﹶﻠـ ﹸﹺﻚ ﹶ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﻔ ﱠﻌ ﹸﺎﻝ ﳌﹺـﺎ ﻳﺮﻳـﺪﹸ‬
‫ﻵ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ ﻫﻮ ﺍﻟﺒﺎﻗـﻲ ﺍﻟـﺒ ﹺ‬
‫ﺼـﻮ ﹸﺭ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﺒﺎﺭ￯ ﹸﺀ ﹸ‬
‫ﺍﻟﻤ ﱢ‬ ‫ﺎﻋ ﹸ‬
‫ـﺚ‬ ‫ﹶ‬ ‫ﹸ ﹶ ﹶ‬ ‫ﹶ‬
‫ﺎﻥ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﱠ‬
‫ﺍﻟﺴﻴﺪﹸ ﺍﻟـﺪﱠ ﱠﻳ ﹸ‬ ‫ﺍﻟﻤـﺪﹶ ﱢﺑ ﹸـﺮ‬
‫ـﻄـﻴـﻒ ﹸ‬
‫ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟ ﱠﻠ‬

‫ﻮﺡ ﺍﻟـ ﹸﻘـﺪﱡ ﹸ‬

‫ﻭﺱ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﱡ‬
‫ﺍﻟﺴ ﱡﺒ ﹸ‬ ‫ﺍﻟﻤـﻨ ﹸ‬
‫ﱠـﺎﻥ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟـﺤـﻨ ﹸ‬
‫ﱠـﺎﻥ ﹶ‬
‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟـ ﹶﻔ ﹾـﺮ ﹸﺩ ﱠ‬
‫ﺍﻟـﺼ ﹶﻤـﺪﹸ‬ ‫ﻜﻢ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﺍﻟ ﹶﻌﺪﹾ ﹸﻝ ﹶ‬
‫ﺍﻟـﺤ ﹸ‬
‫ﺍﻟـﻨﻮﺭ ﺍﻟـﻬﺎﺩﻱ‪..‬‬
‫ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٤٨‬‬
‫)‪(١‬‬ ‫ﹺ‬
‫ﺍﻟـﻌﺎﺭﻓـﻴـ ﹶﻦ‬ ‫ﻭﻑ ﻟﹺﻜ ﱢﹸﻞ‬
‫ﻌﺮ ﹸ‬ ‫ﺍﻟﻤ ﹸ‬‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﹸـﻞ ﺍﻟﻌـﺎﺑﹺﺪﻳ ﹶﻦ‪..‬‬ ‫ـﻖ ﻟﹺﻜ ﱢ‬ ‫ﺍﻟﺤ ﱡ‬‫ﺍﻟﻤﻌ ﹸﺒـﻮ ﹸﺩ ﹶ‬‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻟـﺸ ﹺ‬ ‫ﹸﻮﺭ ﻟﹺﻜ ﱢﹸﻞ ﱠ‬
‫ـﺎﻛﺮﻳ ﹶﻦ‬ ‫ﺍﻟﻤﺸﻜ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻟﺬ ﹺ‬
‫ﺍﻛﺮﻳ ﹶﻦ‪..‬‬ ‫ﹸﻮﺭ ﻟﻜ ﱢﹸﻞ ﱠ‬ ‫ﺍﻟﻤ ﹾﺬﻛ ﹸ‬‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﹺ‬
‫ﺍﻟﺤـﺎﻣﺪﻳـ ﹶﻦ‬ ‫ﺤﻤﻮ ﹸﺩ ﻟﻜ ﱢﹸﻞ ﹶ‬ ‫ﺍﻟﻤ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﹸـﻞ ﺍﻟ ﱠﻄﺎﻟﺒـﻴ ﹶﻦ‪..‬‬ ‫ﻮﺟﻮ ﹸﺩ ﻟﹺﻜ ﱢ‬ ‫ﺍﻟﻤ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﻵ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ ﻫﻮ ﺍﻟﻤﻮﺻ ﹸ ﹺ‬
‫ﺍﻟﻤ ﹶﻮ ﱢﺣﺪﻳ ﹶﻦ‬ ‫ﻮﻑ ﻟﻜ ﱢﹸﻞ ﹸ‬ ‫ﹸ ﹶ ﹶ ﹸ‬ ‫ﹶ‬
‫ﺍﻟﻤ ﹺﺤ ﱢﺒﻴ ﹶﻦ‪..‬‬ ‫ﺍﻟﺤﻖ ﻟﻜ ﱢﹸﻞ ﹸ‬ ‫ﻮﺏ ﱡ‬ ‫ﺍﻟﻤﺤ ﹸﺒ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﻮﺏ ﻟﹺﻜ ﱢﹸﻞ ﺍﻟﻤﺮﻳـﺪﻳـ ﹶﻦ‬ ‫ﺍﻟﻤﺮ ﹸﻏ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﻘﺼـﻮ ﹸﺩ ﻟﻜ ﱢﹸﻞ ﹸ‬
‫ﺍﻟﻤﻨﻴـﺒـﻴ ﹶﻦ ‪..‬‬ ‫ﺍﻟﻤ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶ‬
‫ـﻮ ﹶ‬
‫ﻵ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫﻮ ﺍﻟﻤﻘـﺼـﻮﺩ ﻟﹺﻜ ﱢﹸﻞ ﺍﻟـﺠ ﹺ‬
‫ﻨﺎﻥ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹸ ﹸ‬ ‫ﹶ‬
‫ﺍﻟﻤﻮﺟـﹺﺪﹸ ﻟﹺﻜ ﱢ‬
‫ﹸـﻞ ﺍﻷﻧـﺎ ﹺﻡ‪..‬‬ ‫ـﻮ ﹸ‬‫ﻵ ﺇﻟـ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶ‬
‫ﹸـﻞ ﹶﺯ ﹴ‬
‫ﻣﺎﻥ‬ ‫ﻮﺟﻮ ﹸﺩ ﻓـﻲ ﻛ ﱢ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻟﻤ ﹸ‬
‫ﹸـﻞ ﻣ ﹴ‬
‫ﻜـﺎﻥ‪..‬‬ ‫ﺍﻟﻤﻌ ﹸﺒﻮ ﹸﺩ ﰲ ﻛ ﱢ ﹶ‬
‫ـﻮ ﹶ‬‫ﻵ ﺇﻟـ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶ‬
‫ﹸـﻞ ﻟـ ﹴ‬
‫ﹸﻮﺭ ﺑﹺﻜ ﱢ‬
‫ﹺﺴـﺎﻥ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶﻮ ﹶ‬
‫ﺍﻟﻤﺬﻛ ﹸ‬
‫ﻵ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫﻮ ﺍﻟﻤﺸﻜﹸﻮﺭ ﺑﹺﻜ ﱢﹸﻞ ﺇﺣﺴ ﹴ‬
‫ـﺎﻥ‪..‬‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬
‫ﹾـﻌـﻢ ﺑﻼ ﺍﻣﺘﹺ ﹴ‬
‫ﹺ‬
‫ﻨﺎﻥ‬ ‫ﺍﻟﻤﻨ ﹸ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹸﻫ ﹶ‬
‫ـﻮ ﹸ‬
‫)‪ (١‬ﻭﻓﺤﻮ￯ ﻫﺬﻩ ﺍﻟﻔﻘﺮﺓ ﻭﺍﻟﺘﻲ ﺗﻠﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻘﺮﺍﺕ‪ ،‬ﺍﻵﰐ‪:‬‬
‫ﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﻣﻌﺮﻓﺔ ﺫﻟﻚ‪ ،‬ﻓﺎﻧﻈﺮ! ﺇﻥ ﻣﺎ ﻋﺮﻓﻪ ﲨﻴﻊ ﺍﻟﻌﺎﺭﻓﲔ ﺍﻟﺬﻳﻦ ﺃﺗﻮﺍ ﰲ ﻧﻮﻉ ﺍﻟﺒﴩ‪ ،‬ﺑﺪﻻﺋﻠﻬﻢ ﺍﳌﺨﺘﻠﻔﺔ ﻭﻃﺮﻗﻬﻢ‬
‫ﺍﳌﺘﺒﺎﻳﻨﺔ ﻫﻮ »ﻣﻌﺮﻭﻑ« ﻭﺍﺣﺪ‪ .‬ﻓﺬﻟﻚ ﺍﳌﻌﺮﻭﻑ ﻫﻮ ﺍﻹﻟﻪ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﻴﻈﻬﺮ‪ ،‬ﻭﺟﻮﺩ ﻣﻦ ﻳﻌﺮﻓﻪ ﺃﻫﻞ ﺍﳌﻌﺮﻓﺔ ﺍﻟﺬﻳﻦ ﻻ‬
‫ﳛﺼﻴﻬﻢ ﺍﻟﻌﺪﹼ ﺑﻮﺟﻮﻩ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﴡ‪ ،‬ﻭﺿﻮﺣ ﹰﺎ ﻇﺎﻫﺮ ﹰﺍ ﻛﺎﻟﺸﻤﺲ‪ :‬ﻭﻛﺬﺍ‪ ،‬ﺇﻥ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﻟﺬﻳﻦ ﻻ ﳛﴫﻫﻢ ﺍﻟﻌﺪﹼ ﰲ ﻧﻮﻉ‬
‫ﺍﻟﺒﴩ ﻟﻌﺒﺎﺩﲥﻢ ﻣﻌﺒﻮﺩ ﹰﺍ ﻭﺍﺣﺪ ﹰﺍ ﻭﺟﻨﻴﻬﻢ ﺍﻟﺜﻤﺮﺍﺕ ﺍﳌﻌﻨﻮﻳﺔ ﺇﺯﺍﺀ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﻭﺣﻈﻮﲥﻢ ﺑﺎﳌﻨﺎﺟﺎﺓ ﻭﺍﻟﻔﻴﻮﺿﺎﺕ‪ ،‬ﻳﺪﻝ‬
‫ﻋﲆ ﻭﺟﻮﺩ ﺫﻟﻚ ﺍﳌﻌﺒﻮﺩ ﺑﺘﻮﺍﺗﺮ ﻣﻀﺎﻋﻒ‪ .‬ﻭﻫﻜﺬﺍ ﻓﻘﺲ ﻋﲆ ﺳﺎﺋﺮ ﺍﻟﻔﻘﺮﺍﺕ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٤٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﺃﻣﺎﻧﹰﺎ ﹺﻣ ﹶﻦ ﺍﷲ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﺇﻳﻤـﺎﻧـ ﹰﺎ ﺑﺎﷲ‬

‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹶﺣﻘﺎ ﹶﺣﻘﺎ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﺃﻣـﺎ ﹶﻧ ﹰﺔ ﹺﻋـﻨﹾﺪﹶ ﺍﷲ‬
‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹶﺗ ﹶﻌ ﱡﺒـﺪ ﹰﺍ ﹶﻭﺭﻗﺎ‬ ‫ﻵ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﺇﺫ ﹶﻋﺎﻧ ﹰﺎ ﹶﻭ ﹺﺻﺪﹾ ﻗ ﹰﺎ‬
‫ﺎﺩ ﹸﻕ ﺍﻟﻮ ﹺ‬
‫ﻮﻝ ﺍﷲ ﺍﻟﺼ ﹺ‬
‫ﺍﻟﻤﺒﻴ ﹸﻦ ﹸﻣ ﹶﺤ ﱠﻤﺪﹲ ﹶﺭ ﹸﺳ ﹸ‬ ‫ﻵ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ ﹺ‬
‫ﻋﺪ ﺍﻷﻣﻴ ﹸﻦ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﺍﻟﻤﻠ ﹸﻚ ﹶ‬
‫ﺍﻟﺤ ﱡﻖ ﹸ‬ ‫ﹶ‬ ‫ﹶ‬

‫ﺍﻟﻔﺼﻞ ﺍﻟﺜﺎﲏ‬
‫ﺇﻥ ﻫﺬﻩ ﺍﻟﺴﻄﻮﺭ ﺍﳋﻤﺴﺔ ﺃﻭ ﺍﻟﺴﺘﺔ ﻣﻦ ﺍﻟﺘﻤﺠﻴﺪ ﻭﺍﻟﺘﻌﻈﻴﻢ ﺍﻟﺘﻲ ﺗﻌﺘﱪ ﻓﺎﺗﺤ ﹶﺔ ﺃﻭﺭﺍﺩ ﺍﻟﺼﺒﺎﺡ‬
‫ﱠ‬
‫ﹴ‬
‫ﻛﻨﻮﺍﺓ ﻟﺴﻠﺴﻠﺔ ﻓﻜﺮﻳﺔ‬ ‫ﻟﺪ￯ ﻣﻌﻈﻢ ﺍﻷﻗﻄﺎﺏ‪ .‬ﻭﻋﲆ ﺍﻷﺧﺺ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ‪ ،‬ﻗﺪ ﺃﺻﺒﺤﺖ‬
‫ﻃﻮﻳﻠﺔ‪ .‬ﻭﺍﻧﺒﺘﺖ ﺳﻨﺒ ﹰ‬
‫ﻼ ﻣﻌﻨﻮﻳ ﹰﺎ ﻣﻦ ﻗﺒﻴﻞ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﺗﺴﻊ ﻭﺗﺴﻌﲔ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﳌﻌﺮﻓﺔ‬
‫ﻭﺍﻟﺘﻮﺣﻴﺪ‪.‬‬
‫ﻭﻗﺪ ﺫﻛﺮﺕ ﻫﻨﺎ ﺗﺴﻊ ﻭﺳﺒﻌﻮﻥ ﻣﺮﺗﺒﺔ ﻣﻦ ﺗﻠﻚ ﺍﳌﺮﺍﺗﺐ ﺍﻟﺘﺴﻊ ﻭﺍﻟﺘﺴﻌﲔ‪ ،‬ﻭﻫﻲ ﺗﺘﻮﺟﻪ ﰲ‬
‫ﻛﻞ ﻓﻘﺮﺓ ﻣﻦ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ‪ ،‬ﺇﱃ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺍﳌﻘﺪﺳﺔ ﺑﺠﻬﺘﲔ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺇﳖﺎ ﺗﺸﻬﺪ ﻋﲆ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺑﺎﳊﺎﻝ ﺍﳊﺎﴐﺓ ﺍﳌﺸﻬﻮﺩﺓ‪ ،‬ﻓﻴﻌ ﹼﺒﺮ ﻋﻦ ﺫﻟﻚ ﺍﳌﻌﻨﻰ‬
‫ﺑﻌﺒﺎﺭﺓ »ﷲ ﺷﻬﻴﺪ«‪.‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﳖﺎ ﹼ‬
‫ﺗﺪﻝ ﺑﻌﺒﺎﺭﺓ »ﻋﲆ ﺍﷲ ﺩﻟﻴﻞ« ﻋﲆ ﺇﺷﺎﺭﺓ ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺘﻲ ﺗﻈﻬﺮ ﺑﺘﻌﺎﻗﺐ ﺍﻷﻣﺜﺎﻝ‬
‫ﺑﻌﻀﻬﺎ ﻭﺭﺍﺀ ﺑﻌﺾ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٥٠‬‬

‫‬
‫ﻟﻴﻞ‬ ‫ﻠﻚ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹺ‬
‫ﺍﻟﻜﺒﺮ ﹶﻳﺎ ﹸﺀ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬ ‫ﺍﻟﻤ ﹸ‬
‫ﺃﺻ ﹶﺒﺤﻨﺎ ﹶﻭﺃﺻ ﹶﺒ ﹶﺢ ﹸ‬
‫)‪(١‬‬
‫ﹾ‬
‫ﺍﻟﻬﻴ ﹶﺒ ﹸﺔ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﹶﻭﺍﻟ ﹶﻌ ﹶﻈ ﹶﻤ ﹸﺔ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹶ‬
‫ﺪﺭ ﹸﺓ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﹶﻭﺍﻟ ﹸﻘ ﹶﻮ ﹸﺓ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟ ﹸﻘ ﹶ‬
‫ﹶﻭﺍﻵﻻ ﹸﺀ ﷲ ﹶﺷﻬﻴﺪﹲ )‪ (٢‬ﹶﻭﺍﻹﻧﻌﺎ ﹸﻡ ﺍﻟﺪﱠ ﹺﺍﺋ ﹸﻢ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬
‫ﺍﻟﺴﺮ ﹶﻣﺪﹸ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﺍﻟﺠ ﹶﻤ ﹸﺎﻝ ﱠ‬
‫ﹶﻭﺍﻟ ﹶﺒ ﹶﻬﺎ ﹸﺀ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹶ‬
‫ﹶﻤﺎﻝ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﻼﻝ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟﻜ ﹸ‬
‫ﺍﻟﺠ ﹸ‬
‫ﹶﻭ ﹶ‬
‫ﺮﻭﺕ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﹶﻭﺍﻟ ﹶﻌ ﹶﻈ ﹸﻤ ﹸ‬
‫ﻮﺕ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹶ‬
‫ﺍﻟﺠ ﹶﺒ ﹸ‬
‫ﻟﻴﻞ‬ ‫ﺍﻟﺮ ﹸﺑﻮﺑ ﱠﻴ ﹸﺔ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻷﹸﻟﹸﻮﻫ ﱠﻴ ﹸﺔ ﹸ‬
‫ﺍﻟﻤﻄ ﹶﻠ ﹶﻘ ﹸﺔ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬ ‫ﹶﻭ ﱡ‬
‫ﹺ‬
‫ﺍﻷﺭﺽ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬ ‫ﹺ‬
‫ﻟﻴﻞ‬ ‫ﲈﻭﺍﺕ ﹶﻭ‬ ‫ﺍﻟﺴ ﹾﻠ ﹶﻄﻨﹶ ﹸﺔ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹸﺟﻨﹸﻮ ﹸﺩ ﱠ‬
‫ﺍﻟﺴ‬ ‫ﹶﻭ ﱠ‬

‫)‪ (١‬ﺃﺻﺒﺤﻨﺎ‪ :‬ﺃﻱ ﺩﺧﻠﻨﺎ ﺍﻟﺼﺒﺎﺡ )ﺻﺒﺎﺣ ﹰﺎ( ﻭ ﹸﻣﻠﻚ ﻫﺬﺍ ﺍﻟﺼﺒﺎﺡ ﺷﺎﻫﺪ ﷲ ﺃﻳﻀ ﹰﺎ‪.‬‬
‫ﻭﰲ ﺍﻟﺒﺎﺏ ﻧﻜﺘﺘﺎﻥ‪:‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪ :‬ﺇﻥ ﻛﻞ ﳾﺀ ﺑﻮﺟﻮﺩﻩ ﺍﳊﺎﴐ ﻳﺸﻬﺪ ﻋﲆ ﻭﺟﻮﺩ ﺍﷲ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ ﻛﲈ ﺃﻥ ﺗﺒﺪﹼ ﻟﻪ ﺍﳌﻨﻈﻢ ﻭﺫﻫﺎﺑﻪ ﻛﻲ ﻳﻔﺴﺢ‬
‫ﺍﳌﺠﺎﻝ ﳌﻦ ﻳﺄﰐ ﺑﻌﺪﻩ ﻣﻦ ﺃﻣﺜﺎﻟﻪ‪ ،‬ﻭﺇﺑﺮﺍﺯﻩ ﺳﻠﺴﻠﺔ ﻋﻈﻴﻤﺔ ﲢﺖ ﺻﻮﺭﺓ ﺍﻟﺘﺠﺪﹼ ﺩ‪ ..‬ﻛﻞ ﺫﻟﻚ ﺩﻟﻴﻞ ﻋﲆ ﻭﺟﻮﺩﻩ ﺗﻌﺎﱃ‬
‫ﻭﻋﲆ ﻭﺣﺪﺍﻧﻴﺘﻪ‪.‬‬
‫ﻭﺍﳊﺎﺻﻞ‪ :‬ﻳﺪﻝ ﺑﻔﻘﺮﺓ »ﺷﻬﻴﺪ« ﻋﲆ ﺍﳊﺎﻟﺔ ﺍﻟﺮﺍﻫﻨﺔ‪ .‬ﻭﺑﺠﻤﻠﺔ »ﺩﻟﻴﻞ« ﻳﺪﻝ ﻋﲆ ﺍﻟﺴﻠﺴﻠﺔ ﺍﳌﺘﺸﻜﻠﺔ ﻧﺘﻴﺠﺔ ﺗﺮﻛﹼﺐ ﺃﻣﺜﺎﳍﺎ‬
‫ﺍﳌﺘﻌﺎﻗﺒﺔ‪.‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺣﺴﺐ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻨﺤﻮﻳﺔ ﺃﻥ ﻳﻘﺎﻝ‪» :‬ﺍﻵﻻﺀ ﻋﲆ ﺍﷲ ﺷﻬﻴﺪﺓ« ﻭﻟﻜﻦ ﻋﺪﻝ ﻋﻦ ﺫﻟﻚ ﺇﱃ ﺍﻟﻠﻔﻆ‬
‫ﺍﳌﺬﻛﺮ »ﺷﻬﻴﺪ« ﻟﻴﺪﻝ ﻋﲆ ﺃﻥ ﻛﻞ ﻓﺮﺩ ﻳﺸﻬﺪ ﺑﺬﻟﻚ‪ .‬ﻭﻟﻮ ﻗﻴﻞ‪» :‬ﺷﻬﻴﺪﺓ« ﻷﻓﺎﺩ ﻣﻌﻨﻰ ﺍﳉﲈﻋﺔ‪ .‬ﻭﻳﻘﺎﻝ‪» :‬ﺍﻟﺮﺑﻮﺑﻴﺔ ﻋﲆ ﺍﷲ‬
‫ﻼ‪ :‬ﻷﻥ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻫﻮ‪ :‬ﺃﻥ ﺃﻧﻮﺍﻉ ﺍﻟﱰﺑﻴﺔ ﻭﺍﻟﺘﺪﺑﲑ ﺍﻟﺘﻲ ﺃﻭﺟﺪﻫﺎ ﺍﷲ ﺑﺮﺑﻮﻳﺘﻪ‪ ،‬ﺗﺸﻬﺪ ﺑﺬﻟﻚ‪ ،‬ﺇﺫ ﺍﻟﺮﺑﻮﺑﻴﺔ‬ ‫ﺷﻬﻴﺪ« ﻣﺜ ﹰ‬
‫ﺗﺸﺎﻫﺪ ﺃﻧﻮﺍﻉ ﺍﻟﱰﺑﻴﺔ ﻭﺍﻟﺘﺪﺑﲑ ﺍﻟﺘﻲ ﻫﻲ ﺁﺛﺎﺭﻫﺎ‪ .‬ﻓﻘﻴﻞ‪» :‬ﺷﻬﻴﺪ« ﻟﻴﺠﻌﻞ ﻛﻞ ﳾﺀ ﻣﺸﻬﻮﺩ ﺷﺎﻫﺪﺍ‪.‬ﹰ‬ ‫ﺗﺸﺎﻫﺪ‪ ،‬ﺑﻴﻨﲈ ﹶ‬
‫ﻧﻔﺴﻬﺎ ﻻ ﹶ‬
‫ﻓﻠﻮ ﻗﻴﻞ »ﺷﻬﻴﺪﺓ« ﻟﻜﺎﻥ ﺭﺍﺟﻌ ﹰﺎ ﺇﱃ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻧﻔﺴﻬﺎ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﺍﻟﻨﻜﺘﺔ ﰲ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﴿ ® ¯ ‪) ﴾³ ² ± °‬ﺍﻷﻋﺮﺍﻑ‪ (٥٦:‬ﻓﻤﻊ ﺃﻥ ﺍﻟﺮﲪﺔ‬
‫ﻣﺆﻧﺜﺔ ﱂ ﹸﻳﻌ ﱠﺒﺮ ﻋﻨﻬﺎ ﺑـ»ﻗﺮﻳﺒﺔ« ﻭﺍﻧﲈ ﹸﻋ ﹼﺒﺮ ﺑـ»ﻗﺮﻳﺐ« ﻷﻥ ﺍﳌﺮﺍﺩ‪ :‬ﻟﻴﺲ ﺇﻓﺎﺩﺓ ﻗﺮﺏ ﺗﻠﻚ ﺍﻟﺮﲪﺔ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﻜﻠﻴﺔ ﺍﻟﺘﻲ ﻫﻲ‬
‫ﹴ‬
‫ﻣﺤﺴﻦ‬ ‫ﻛﺎﻟﺸﻤﺲ ﻓﺤﺴﺐ‪ ،‬ﺑﻞ ﺇﻓﺎﺩﺓ ﻗﺮﺏ ﺍﻹﺣﺴﺎﻧﺎﺕ ﺍﳋﺎﺻﺔ ﺃﻳﻀ ﹰﺎ ﻭﺍﻟﺘﻲ ﻫﻲ ﺑﻤﺜﺎﺑﺔ ﺃﺷﻌﺔ ﺗﻠﻚ ﺍﻟﺸﻤﺲ‪ .‬ﻓ ﹸﻴﺮ￯ ﻟﻜﻞ‬
‫ﺗﻘﻞ ﻗﺮﻳﺒﺔ ﺑﻞ ﻗﺎﻟﺖ ﻗﺮﻳﺐ‬ ‫ﺃﻥ ﺍﻵﻳﺔ ﱂ ﹾ‬
‫ﺇﺣﺴﺎﻧ ﹰﺎ ﻗﺮﻳﺒ ﹰﺎ‪ .‬ﻭﻟﻔﻆ »ﺍﻹﺣﺴﺎﻥ« ﻣﺬﻛﺮ‪ .‬ﻓﻤﻦ ﺣﻘﻪ ﺇﺫﻥ ﺃﻥ ﹸﳜ ﹶﱪ ﻋﻨﻪ ﺑـ»ﻗﺮﻳﺐ«‪ .‬ﻛﲈ ﱠ‬
‫ﺃﻥ ﺍﷲ ﻗﺮﻳﺐ ﻣﻦ ﺍﳌﺤﺴﻨﲔ ﺑﺮﲪﺘﻪ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬ ‫ﻟﻜﻲ ﺗﻔﻴﺪ ﱠ‬
‫)‪ (٢‬ﰲ ﺃﻣﺜﺎﻝ ﻫﺬﺍ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻘﺎﻝ »ﺷﻬﻴﺪﺓ« ﻏﲑ ﺃﻧﻪ ﺍﺳﺘﻌﻤﻞ ﺍﻟﻠﻔﻆ ﺍﳌﺬﻛﺮ ﻟﻠﻨﻜﺘﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﻛﻠﻤﺔ »ﻗﺮﻳﺐ« ﺑﺪﻝ »ﻗﺮﻳﺒﺔ«‬
‫ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ® ¯ ‪ . ﴾³ ² ± °‬ﻭﻟﺌﻦ ﺟﺎﺀ ﰲ ﺑﻌﺾ ﺍﻷﻣﺎﻛﻦ ﺟﻤﻌ ﹰﺎ‪ ،‬ﹼﺇﻻ ﺍﻧﻪ ﻭﺭﺩ ﺑﻠﻔﻆ‬
‫»ﺷﻬﻴﺪ« ﺍﳌﺬﻛﺮ ﻷﻥ ﺍﳌﺮﺍﺩ ﻛﻞ ﻭﺍﺣﺪ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٥١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﹶﻘﺪﻳﺮ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬ ‫ﹺ‬

‫ﻟﻴﻞ‬ ‫ﹶﻭﺍﻷﻗﻀ ﹶﻴ ﹸﺔ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟﺘ ﹸ‬
‫)‪(١‬‬

‫ﱠﺪﺑﻴﺮ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﹶﻭﺍﻟﺘﱠﺮﺑﻴ ﹸﺔ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟﺘ ﹸ‬
‫ﱠﻨﻈﻴﻢ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﱠﺼﻮﻳﺮ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟﺘ ﹸ‬
‫ﹸ‬ ‫ﹶﻭﺍﻟﺘ‬
‫ﹶﻭﺍﻟﺘ ﹺ‬
‫ﱠﺰﻳﻴ ﹸﻦ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟﺘﱠﻮﺯﻳ ﹸﻦ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬
‫ﺍﻟﺠﻮ ﹸﺩ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬ ‫ﺍﻻﺗ ﹸ‬ ‫ﻭ ﹺ‬
‫ﻟﻴﻞ‬ ‫ﹾﻘﺎﻥ )‪(٢‬ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹸ‬ ‫ﹶ‬
‫ﺍﻻﻳﺠﺎ ﹸﺩ ﺍﻟﺪﱠ ﹺﺍﺋ ﹸﻢ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﻠﻖ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﻭ ﹺ‬
‫ﹶ‬ ‫ﹶﻭ ﹶ‬
‫ﺍﻟﺨ ﹸ‬
‫ﺍﻷﻣﺮ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﹶﻭﺍﻟﺤﻜ ﹸﹾﻢ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹸ‬
‫ﻒ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﺤﺎﺳﻦ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﻭﺍﻟ ﱠﻠ ﹺ‬
‫ﻄﺎﺋ ﹸ‬ ‫ﻭﺍﻟﻤ ﹺ‬
‫ﹶ‬ ‫ﹸ‬ ‫ﹶ ﹶ‬
‫ﺤﺎﻣﺪﹸ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﻭﺍﻟﻤ ﹺ‬
‫ﺪﺍﺋ ﹸﺢ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﻭﺍﻟﻤ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬
‫ﹶﻤﺎﻻﺕ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﹸ‬ ‫ﺍﺕ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟﻜ‬ ‫ﻭ ﹺ‬
‫ﺍﻟﻌﺒﺎ ﹶﺩ ﹸ‬ ‫ﹶ‬
‫ﺮﻛﺎﺕ ﹶﻋﲆ ﺍﷲ ﹲ‬
‫ﺩﻟﻴﻞ‬ ‫ﺎﺕ )‪ (٣‬ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟ ﹶﺒ ﹸ‬
‫ﹶﻭﺍﻟﺘﱠﺤ ﱠﻴ ﹸ‬

‫)‪ (١‬ﺍﻷﻗﻀﻴﺔ‪ :‬ﻛﲈ ﺃﻥ ﺍﳊﺎﻟﺔ ﺍﳊﺎﴐﺓ ﻭﺍﳌﻘﺎﺩﻳﺮ ﺍﳌﺨﺼﻮﺻﺔ ﻭﺍﳌﻨﺘﻈﻤﺔ ﻟﻠﺠﺰﺋﻴﺎﺕ ﺗﺸﻬﺪ ﻋﲆ ﻭﺟﻮﺩ ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ‪ ،‬ﻓﺈﻥ‬
‫ﺯﻭﺍﻝ ﺍﻷﻣﻮﺭ ﺍﻟﻜﻠﻴﺔ ﻭﺯﻭﺍﻝ ﺍﳉﺰﺋﻴﺎﺕ ﺍﻟﺬﻱ ﻳﺘﻢ ﺑﺘﻘﺪﻳﺮ ﻭﺑﻤﻘﺪﺍﺭ ﻣﻨﺘﻈﻢ ‪-‬ﻭﺍﻟﺬﻱ ﻋ ﹼﺒﺮ ﻋﻨﻪ ﺑـ»ﺍﻟﺘﻘﺪﻳﺮ«‪ -‬ﻳﺪﻝ ﻛﺬﻟﻚ‬
‫ﻋﲆ ﻭﺟﻮﺩ ﺫﻟﻚ ﺍﻟﻔﺎﻃﺮ ﺍﳊﻜﻴﻢ‪ .‬ﻭﻛﺄﻥ ﺍﻻﻧﺘﻈﺎﻣﺎﺕ ﺍﳌﻘﺘﻀﻴﺔ ﺗﺸﻬﺪ ﻋﲆ ﺃﻥ ﻣﻨﺎﻭﺑﺔ ﺍﳊﻴﺎﺓ ﻭﺍﳌﻮﺕ ﻭﲡﲇ ﺍﻟﻘﺪﺭ ﻭﺍﻟﺘﻘﺪﻳﺮ‬
‫ﻼ »ﺍﻟﱰﺑﻴﺔ« ﺗﻌﻨﻲ ﺇﺩﺍﺭﺓ ﻭﺟﻮﺩ ﺍﻟﴚﺀ ﺿﻤﻦ‬ ‫ﺍﳌﻨﺘﻈﻢ ﰲ ﻣﻨﺎﻭﺑﺔ ﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ‪ ،‬ﻛﻠﻬﺎ ﺗﺪﻝ ﻋﲆ ﻭﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ‪ .‬ﻓﻤﺜ ﹰ‬
‫ﴍﺍﺋﻄﻪ‪ .‬ﻭ»ﺍﻟﺘﺪﺑﲑ« ﻳﻌﻨﻲ ﺗﻐﻴﲑ ﺫﻟﻚ‪ .‬ﻓﻠﻜﻞ ﻣﻨﻬﲈ ﺩﻻﻟﺔ ﳐﺘﻠﻔﺔ‪ .‬ﻭﺗﺴﺘﻄﻴﻊ ﺍﻥ ﺗﻘﻴﺲ ﺳﺎﺋﺮ ﺍﻟﻔﻘﺮﺍﺕ ﻋﲆ ﻫﺬﺍ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫)‪ (٢‬ﺍﻹﺗﻘﺎﻥ‪ :‬ﻫﻮ ﺍﻟﺼﻨﻊ ﺑﺎﻫﺘﲈﻡ ﻭﺟﻮﺩﺓ‪.‬‬
‫ﻭﺍﻟﻠﻄﺎﺋﻒ‪ :‬ﺍﺭﻳﺪ ﲠﺎ ﺻﻮﺭ ﺍﳌﺤﺎﺳﻦ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﳌﺜﺎﻟﻴﺔ ﺑﺰﻭﺍﻝ ﺻﻮﺭﻫﺎ ﺍﳌﺸﻬﻮﺩﺓ‪ .‬ﺃﻭ ﺍﳌﺮﺍﺩ ﲠﺎ‪ :‬ﳏﺎﺳﻦ ﺗﻠﻚ ﺍﻟﺴﻠﺴﻠﺔ‬
‫ﺍﳌﺘﻌﺎﻗﺒﺔ‪.‬‬
‫ﺍﳌﺤﺎﻣﺪ‪ :‬ﺍﳌﺮﺍﺩ ﺃﻧﻮﺍﻉ ﺍﳊﻤﺪ ﺍﳊﺎﴐﺓ‪.‬‬
‫ﻭﺍﳌﺪﺍﺋﺢ‪ :‬ﻫﻲ ﺍﻷﺛﻨﻴﺔ ﺍﻟﺜﺎﺑﺘﺔ ﺍﻟﺪﺍﺋﻤﺔ‪ ،‬ﻭﻛﺄﳖﺎ ﺍﺛﻨﻴﺔ ﻣﻨﺒﻌﺜﺔ ﻣﻦ ﺳﻠﺴﻠﺔ ﺍﻷﻣﺜﺎﻝ ﺍﳌﺤﻴﻄﺔ ﺑﺎﳌﺤﺎﻣﺪ ﺍﳌﺎﺿﻴﺔ ﻭﺍﳌﺴﺘﻘﺒﻠﺔ‪.‬‬
‫ﺍﻟﻜﲈﻻﺕ‪ :‬ﺗﻌﻨﻲ ﺍﻟﻜﲈﻻﺕ ﺍﻟﺘﻲ ﺗﺴﺘﻠﺰﻡ ﺍﳌﻌﺒﻮﺩﻳﺔ‪ .‬ﺃﻱ ﺣﺘﻰ ﺇﺫﺍ ﺫﻫﺐ ﺍﻟﻌﺎﺑﺪﻭﻥ ﺑﻌﺒﺎﺩﺍﲥﻢ ﻓﺈﻥ ﺍﻟﻜﲈﻻﺕ ﺍﻟﺘﻲ ﺗﻘﺘﴤ‬
‫ﻻ ﻋﻦ ﺍﻟﺴﻼﺳﻞ ﺍﳌﺎﺿﻴﺔ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬ ‫ﺍﳌﻌﺒﻮﺩﻳﺔ ﺑﺎﻗﻴﺔ‪ .‬ﻭﻫﻲ ‪-‬ﺃﻱ ﺍﻟﻜﲈﻻﺕ‪ -‬ﺗﺴﻮﻕ ﺇﱃ ﺍﻟﻌﺒﺎﺩﺓ ﺑﺪ ﹰ‬
‫ﺗﺮﺣﺐ‬‫ﹼ‬ ‫‪،‬‬ ‫ﹰ‬
‫ﺎ‬ ‫ﻣﻨﺘﻈﻤ‬ ‫ﹰ‬
‫ﺍ‬ ‫ﺇﻇﻬﺎﺭ‬ ‫ﺍﻹﳍﻲ‬ ‫ﺍﳌﺮﺍﺩ‬ ‫ﺩﺍﺋﺮﺓ‬ ‫ﺿﻤﻦ‬ ‫ﺣﻴﺎﲥﺎ‬ ‫)‪ (٣‬ﺍﻟﺘﺤﻴﺎﺕ‪ :‬ﺃﻱ ﺃﻥ ﲨﻴﻊ ﺫﻭﻱ ﺍﳊﻴﺎﺓ ﻣﻦ ﺣﻴﺚ ﺍﻇﻬﺎﺭﻫﺎ ﺁﺛﺎﺭ‬
‫ﻭﲥﻨﺊ ﺻﻨﻌﺔ ﺻﺎﻧﻌﻬﺎ ﺍﳉﻠﻴﻞ‪ .‬ﺑﻤﺜﻞ ﻣﺎ ﺍﺫﺍ ﺻﻨﻊ ﺷﺨﺺ ﻣﺎﻛﻨﺔ ﺧﺎﺭﻗ ﹰﺔ ﺑﺪﻳﻌﺔ ﺭﻛﹼﺐ ﻋﲆ ﺭﺃﺳﻬﺎ ﺃﺟﻬﺰﺓ ﻟﺘﺴﺠﻴﻞ ﺍﻟﺼﻮﺕ‬
‫ﻭﺍﻟﺘﺼﻮﻳﺮ‪ ،‬ﻭﺗﻌﻤﻞ ﺑﻨﻔﺴﻬﺎ‪ ،‬ﻓﺘﺘﺤﺪﺙ ﻭﺗﻜﺘﺐ ﻭﲣﺎﺑﺮ ﺑﺼﻮﺭﺓ ﺫﺍﺗﻴﺔ‪ ،‬ﻭﻋﻤﻠﺖ ﺗﻠﻚ ﺍﳌﺎﻛﻨﺔ ﻋﲆ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺮﻳﺪﻩ‬
‫ﻼ‪ :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ! ﺑﺎﺭﻙ ﺍﷲ!‬ ‫ﺻﺎﻧﻌﻬﺎ ﻭﺃﻋﻄﺖ ﻧﺘﺎﺋﺠﻬﺎ ﺍﳊﺴﻨﺔ‪ .‬ﻓﻜﲈ ﺍﻥ ﺍﻟﻨﺎﻇﺮ ﺇﱃ ﺗﻠﻚ ﺍﳌﺎﻛﻨﺔ ﻳﺒﺎﺭﻙ ﻭﳞﻨﺊ ﺫﻟﻚ ﺍﻟﺮﺟﻞ ﻗﺎﺋ ﹰ‬
‫ﻭﻳﻤﻨﺤﻪ ﻫﺪﺍﻳﺎ ﻣﻌﻨﻮﻳﺔ‪ .‬ﻛﺬﻟﻚ ﺃﺟﻬﺰﺓ ﺗﻠﻚ ﺍﳌﺎﻛﻨﺔ ﺑﺈﻇﻬﺎﺭﻫﺎ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﻘﺼﻮﺩﺓ ﻣﻨﻬﺎ ﻭﺇﻇﻬﺎﺭ ﺁﺛﺎﺭﻫﺎ ﻋﲆ ﺃﻛﻤﻞ ﻭﺟﻪ‪ ،‬ﺇﻧﲈ‬
‫ﻣﻌﻨﻰ‪.‬‬
‫ﺗﺸﻜﺮ ﻭﺗﻘﺪﺭ ﻭﲢﻴﻲ ﺻﺎﻧﻌﻬﺎ ﺑﻠﺴﺎﻥ ﺣﺎﳍﺎ‪ ،‬ﻭﺗﻘﺪﹼ ﻡ ﺍﻟﺘﻬﺎﲏ ﻭﺍﻟﺘﱪﻳﻚ ﺑﻘﻮﳍﺎ‪ ..‬ﻣﺎ ﺷﺎﺀ ﺍﷲ ﹰ‬
‫ﻭﻫﻜﺬﺍ ﻓﻔﻲ ﺭﺃﺱ ﻛﻞ ﺫﻱ ﺣﻴﺎﺓ ﺁﻻﺕ ﻭﺃﺟﻬﺰﺓ ﻛﺒﲑﺓ ﻭﳐﺘﻠﻔﺔ ﻛﺄﺟﻬﺰﺓ ﺗﺴﺠﻴﻞ ﺍﻷﺻﻮﺍﺕ ﻭﺍﻟﺘﻘﺎﻁ ﺍﻟﺼﻮﺭ ﻭﺍﻟﱪﻗﻴﺎﺕ‬
‫ﹴ‬
‫ﺗﺴﺒﻴﺤﺎﺕ ﻟﺼﺎﻧﻌﻬﺎ‬ ‫ﻭﺍﳍﻮﺍﺗﻒ‪ .‬ﻭﻫﻲ ﺑﺈﻇﻬﺎﺭﻫﺎ ﻣﺎ ﰲ ﺧﻠﻘﻬﺎ ﻣﻦ ﻣﻘﺎﺻﺪ ﻭﻧﺘﺎﺋﺞ ﻋﲆ ﺃﻛﻤﻞ ﻭﺟﻪ ﻭﺃﲤﻪ‪ ،‬ﺇﻧﲈ ﺗﻌﻠﻦ ﻋﻦ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٥٢‬‬
‫ﺎﺕ ﹶﻋﲆ ﺍﷲ ﹲ‬
‫ﺩﻟﻴﻞ‬ ‫ﺍﻟﺼ ﹶﻠ ﹸ‬
‫ﻮﺍﺕ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟ ﱠﻄـ ﱢﻴـ ﹶﺒ ﹸ‬ ‫ﹶﻭ ﱠ‬
‫ﻟﻴﻞ‬ ‫ﹺ‬
‫ﺍﻟﻤﺎﺿ ﹶﻴ ﹸﺔ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬ ‫ﺍﻟﺨ ﹺ‬
‫ﻮﺍﺭ ﹸﻕ‬ ‫ﺎﺕ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹶ‬ ‫ﺍﻟﻤﺨ ﹸﻠﻮ ﹶﻗ ﹸ‬
‫ﹶﻭ ﹶ‬
‫ﺰﺍﺕ ﺍﻵﺗﹺ ﹶﻴ ﹸﺔ ﹶﻋﲆ ﺍﷲ ﹲ‬
‫ﺩﻟﻴﻞ‬ ‫ﻌﺠ ﹸ‬ ‫ﺍﺕ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟﻤ ﹺ‬
‫ﹸ‬ ‫ﻮﺟﻮ ﹶﺩ ﹸ‬ ‫ﺍﻟﻤ ﹸ‬
‫ﹶﻭ ﹶ‬
‫ﺮﺵ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﻤﺎﻭﺍﺕ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟ ﹶﻌ ﹸ‬
‫ﹸ‬ ‫ﺍﻟﺴ‬
‫ﹶﻭ ﱠ‬
‫ﺍﻷﻗﻤ ﹸﺎﺭ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﻟﻴﻞ‬ ‫ﻤﻮﺱ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹶ‬ ‫ﹶﻭ ﱡ‬
‫ﺍﻟﺸ ﹸ‬
‫ﺎﺭﺍﺕ ﹶﻋﲆ ﺍﷲ ﹲ‬
‫ﺩﻟﻴﻞ‬ ‫ﺍﻟﺴ ﱠﻴ ﹸ‬‫ﹶﻭﺍﻟﻨ ﹸﱡﺠﻮ ﹸﻡ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹶ‬
‫ﺍﻷﺭﺽ ﹶﻋﲆ ﺍﷲ ﹲ‬
‫ﺩﻟﻴﻞ‬ ‫ﹸ‬ ‫ﺃﻣﻄﺎﺭ ﹺﻩ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ‬
‫ﹺ‬ ‫ﹶﺼﺮﻓﺎﺗﹺ ﹺﻪ ﹶﻭ‬
‫ﺍﻟﺠ ﱡﻮ ﺑﹺﺘ ﱡ‬
‫ﹶﻭ ﹶ‬
‫ﻳﻌﻨﻲ‪:‬‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫)ﻭﺍﻟ ﹸﻘﺪﺭﺓ ﺍﻟ ﱠﻈ ﹺ‬
‫ﺍﻟﻤﻜ ﱠﹶﻤ ﹶﻠ ﹸﺔ ﻓﻴﻬﺎ‪ ،‬ﹶﻭ ﱢ‬
‫ﺍﻟﺼﺒ ﹶﻐ ﹸﺔ‬ ‫ﺍﻟﺼﻨ ﹶﻌ ﹸﺔ ﹸ‬
‫ﻜﻤ ﹸﺔ ﺍﻟﺒﺎﻫ ﹶﺮ ﹸﺓ ﻓﻴﻬﺎ‪ ،‬ﹶﻭ ﹶ‬ ‫ﺍﻷﺭﺽ‪ ،‬ﹶﻭﺍﻟﺤ ﹶ‬ ‫ﺎﻫ ﹶﺮ ﹸﺓ ﰲ‬ ‫ﹶ ﹸ‬ ‫ﹶ‬
‫ﺩﻟﻴﻞ(‪.‬‬ ‫ﺍﻟﻮﺍﺳ ﹶﻌ ﹸﺔ ﻓﻴﻬﺎ ﹶﻋﲆ ﺍﷲ ﹲ‬‫ﹺ‬
‫ﺣﻤ ﹸﺔ ﹶ‬‫ﺍﻟﺮ ﹶ‬ ‫ﺍﻟﻤ ﹶﺘﻨ ﱢﹶﻮ ﹶﻋ ﹸﺔ ﻓﻴﻬﺎ‪ ،‬ﹶﻭ ﱠ‬
‫ﱢﻌﻤ ﹸﺔ ﹸ‬
‫ﺍﻟﻤﺘ ﹶﹶﺰ ﱢﻳﻨﹶ ﹸﺔ ﻓﻴﻬﺎ‪ ،‬ﹶﻭﺍﻟﻨ ﹶ‬
‫ﹸ‬
‫ﻟﻴﻞ‬ ‫ﻌﺠ ﹶﺰﺍﺗﹺ ﹺﻪ ﹶﻋﲆ ﺍﷲ ﹶﺩ ﹲ‬
‫ﺑﺂﻻﻑ ﻣ ﹺ‬
‫ﹸ‬
‫ﹺ‬ ‫ﻮﻑ ﺁﻳﺎﺗﹺ ﹺﻪ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹸﻣ ﹶﺤ ﱠﻤﺪﹲ‬ ‫ﺮﺁﻥ ﹸﺑﺄ ﹸﻟ ﹺ‬‫ﹶﻭﺍﻟ ﹸﻘ ﹸ‬
‫ﺄﺛﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺠﺎﺋﺒﹺﻬﺎ ﻭ ﹶﻏ ﹺ‬ ‫ﻭﺍﻟﺒﹺﺤﺎﺭ ﺑﹺﻌ ﹺ‬
‫ﺎﺭﻫﺎ ﹶﻋﲆ ﺍﷲ‬ ‫ﺑﺄﺯﻫﺎﺭﻫﺎ ﺑﹺ ﹶ‬ ‫ﺑﺄﻭﺭﺍﻗﻬﺎ‬ ‫ﺮﺍﺋﺒﻬﺎ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭﺍﻟﻨ ﹶﺒ ﹸ‬
‫ﺎﺗﺎﺕ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹸ ﹶ‬
‫ﹲ‬
‫ﺩﻟﻴﻞ‬
‫ﻳﻌﻨﻲ‪:‬‬
‫ﺪﺍﺕ‬ ‫ﹺ‬
‫ﺍﻟﺤﺎﻣ ﹸ‬ ‫ﺤﺎﺕ ﺑﹺ ﹺ‬
‫ﺄﻭﺭﺍﻗﻬﺎ‪ ،‬ﹶﻭ‬ ‫ﺍﻟﻤ ﹶﺴ ﱢﺒ ﹸ‬ ‫ﺮﺍﺕ ﺍﻟﻤ ﹺ‬
‫ﺮﺍﺕ ﹸ‬ ‫ﺜﻤ ﹸ‬ ‫ﺍﻟﻤﺘ ﹶﹶﺰ ﱢﻫ ﹸ ﹸ‬ ‫ﻨﺎﺕ ﹸ‬ ‫ﺍﻟﻤﺘ ﹶﹶﺰ ﱢﻳ ﹸ‬‫ﹶﺎﺕ ﹸ‬‫)ﻓﺎﻟﻨﱠـ ﹶﺒﺎﺗ ﹸ‬
‫ﺎﺭﻫﺎ‪ ،‬ﹶﻋﲆ ﺍﷲ ﹲ‬
‫ﺩﻟﻴﻞ(‬ ‫ﺮﺍﺕ ﺑﹺﺄ ﹾﺛ ﹶﻤ ﹺ‬
‫ﺍﻟﻤ ﹶﻜ ﱢﺒ ﹸ‬ ‫ﹺ‬
‫ﺄﺯﻫﺎﺭﻫﺎ‪ ،‬ﹶﻭ ﹸ‬ ‫ﺑﹺ‬
‫ﺮﺍﺕ ﷲ ﹶﺷﻬﻴﺪﹲ ‪.‬‬ ‫ﲈﺭﻫﺎ ﺍﻟﻤ ﹶﻜﺒ ﹺ‬ ‫ﺍﳊﺎﻣ ﹺ‬
‫ﺪﺍﺕ ﹶﻭﺃ ﹾﺛ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺃﺯﻫﺎﺭﻫﺎ‬ ‫ﺄﻭﺭﺍﻗﻬﺎ ﺍﻟﻤﺴﺒ ﹺ‬
‫ﺤﺎﺕ ﹶﻭ‬ ‫ﻭﺍﻷﺷﺠﺎﺭ ﺑﹺ ﹺ‬
‫ﹸ ﱢ‬ ‫ﹸ ﱢ‬ ‫ﹶ ﹸ‬ ‫ﹶ‬
‫ﻴﻮﺭﺍﺕ‬ ‫ﺪﺍﺕ‪ ،‬ﹶﻭﺍﻟ ﱡﻄ‬ ‫ﹺ‬
‫ﻮﻳﺮﺍﺕ ﺍﻟﺤﺎﻣ ﹸ‬ ‫ﺎﺕ‪ ،‬ﹶﻭﺍﻟ ﹸﻄ‬ ‫ﺍﻟﻤﺴ ﱢﺒ ﹶﺤ ﹸ‬
‫ﹸ‬ ‫ﹸ‬ ‫ﹶﺎﺕ ﹸ‬ ‫ﻭﺍﻟﺤﻮﻳﻨ ﹸ‬
‫ﹸ‬ ‫ﺮﺍﺕ‪،‬‬‫ﺍﻟﻤﻜ ﱢﺒ ﹸ‬‫ﻴﻮﺍﻧﺎﺕ ﹸ‬
‫ﹸ‬ ‫ﺍﻟﺤ‬
‫ﹶﻭ ﹶ‬
‫ﻼﺕ ﹶﻋﲆ ﺍﷲ ﹲ‬
‫ﺩﻟﻴﻞ‪.‬‬ ‫ﺍﻟﻤ ﹶﻬ ﱢﻠ ﹸ‬
‫ﺍﻟﺼﺎ ﱠﻓ ﹸﺔ ﹸ‬
‫ﱠ‬
‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ‬
‫ﻭﺡ‬
‫ﺍﻟﺮ ﹸ‬‫ﺍﻟﻤ ﹶﻠ ﹸﻚ ﹶﻭ ﱡ‬
‫ﻬﻢ ﰲ ﹶﻣﺴﺠﺪ ﺍﻟﻜﹶﺎﺋﻨﺎﺕ ﷲ ﹶﺷﻬﻴﺪﹲ ‪ .‬ﹶﻭ ﹶ‬ ‫ﻭﺍﻹﻧﺲ ﹶﻭﺍﻟﺠ ﱡﻦ ﺑﹺﻌ ﹶﺒﺎﺩﺍﲥﻢ ﹶﻭ ﹶﺻ ﹶﻠﻮﺍﺗ ﹾ‬
‫ﺴﺠ ﹺﺪ ﺍﻟ ﹶﻌﺎ ﹶﻟ ﹺﻢ ﺑﹺﺘﹶﺴﺒﻴﺤﺎﺗﹺ ﹺﻬ ﹾﻢ ﹶﻭ ﹺﻋﺒﺎﺩﺍﺗﹺ ﹺﻬ ﹾﻢ ﹶﻋﲆ ﺍﷲ ﹲ‬
‫ﺩﻟﻴﻞ‪.‬‬ ‫ﰲﻣ ﹺ‬
‫ﹶ‬
‫= ﻭﻋﻦ ﻛﲈﻝ ﺻﻨﻌﺘﻪ ﺍﻟﺘﻲ ﺗﻌ ﹼﺒﺮ ﻋﻨﻬﺎ ﺑـ»ﺍﻟﺘﺤﻴﺎﺕ« ﺑﺎﺳﺘﺤﺴﺎﻧﺎﲥﺎ ﻭﲥﻠﻴﻼﲥﺎ ﻭﺗﻜﺒﲑﺍﲥﺎ ﻭﻫﺪﺍﻳﺎﻫﺎ ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫ﺃﻣﺎ ﻧﺤﻦ ﻓﺒﻘﻮﻟﻨﺎ »ﺍﻟﺘﺤﻴﺎﺕ« ﺇﻧﲈ ﻧﺘﺬﻛﺮ ﺗﻠﻚ ﺍﻟﺘﺤﻴﺎﺕ ﻭﻧﻘﺪﻣﻬﺎ ﺇﱃ ﺍﳊﴬﺓ ﺍﻹﳍﻴﺔ ﺗﻌﺒﻴﺮ ﹰﺍ ﻋﻦ ﺃﻧﻔﺴﻨﺎ‪ ،‬ﻭﺍﻟﻠﺴﺎﻥ ﺑﺤﺪ ﺫﺍﺗﻪ‬
‫ﺟﻬﺎﺯ ﻣﻦ ﺗﻠﻚ ﺍﻷﺟﻬﺰﺓ ﻓﺄﻭﱃ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﻄﻠﻮﺑﺔ ﻣﻨﻪ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﺮﺟﻤ ﹰﺎ ﳍﺬﻩ ﺍﻟﺘﺤﻴﺎﺕ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٥٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﺼ ﹾﺒ ﹶﻐ ﹸﺔ ﷲ ﹶﻓﺎﻟ ﱠﺜـﻨﹶﺎ ﹸﺀ ﷲ‪..‬‬

‫ﹶﻭ ﱢ‬ ‫ﺪﺡ ﷲ‪..‬‬ ‫ﺍﻟﺼﻨﹾ ﹶﻌ ﹸﺔ ﷲ ﹶﻓ ﹶ‬
‫ﺎﻟﻤ ﹸ‬ ‫ﹶﻭ ﱠ‬
‫ﺣﻤ ﹸﺔ ﷲ‪..‬‬
‫ﺍﻟﺮ ﹶ‬
‫ﹶﻭ ﱠ‬ ‫ﻜﺮ ﷲ‪..‬‬ ‫ﹶﻭﺍﻟﻨﱢ ﹾﻌ ﹶﻤ ﹸﺔ ﷲ ﹶﻓ ﱡ‬
‫ﺎﻟﺸ ﹸ‬
‫ﺭﺏ ﺍﻟ ﹶﻌﺎ ﹶﻟﻤﻴ ﹶﻦ‪.‬‬ ‫ﹶﻓ ﹶ‬
‫ﺎﻟﺤﻤﺪﹸ ﷲ ﱢ‬

‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‬
‫ﰲ ﻣﺮﺍﺗﺐ ﴿‪ (١). ﴾Ø × Ö Õ‬ﹶﻭ ﹸﻫ ﹶﻮ ﹶﺧ ﹸ‬
‫ﻤﺲ ﻧﻜﺖ‪..‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‬
‫ﻣﺠﺮﺏ ﳌﺮﺽ ﺍﻟﻌﺠﺰ ﺍﻟﺒﴩﻱ ﻭﺳﻘﻢ ﺍﻟﻔﻘﺮ ﺍﻹﻧﺴﺎﲏ‬
‫ﻓﻬﺬﺍ ﺍﻟﻜﻼﻡ ﺩﻭﺍﺀ ﱠ‬
‫ﻮﺟﺪﹸ ﺍ ﹾﻟﻤﻮﺟﻮﺩ ﺍ ﹾﻟﺒ ﹺ‬
‫ﺎﻗﻲ‬ ‫﴿‪) (٢) ﴾Ø × Ö Õ‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٧٣:‬ﺇﹺ ﹾﺫ ﹸﻫ ﹶﻮ ﺍ ﹾﻟﻤ ﹺ‬
‫ﹶﹾ ﹸ ﹸ ﹶ‬ ‫ﹸ‬
‫ﺐ ﺍ ﹾﻟﻮﺟﻮﺩ ‪.‬ﹺ‬ ‫ﻮﺟ ﹺﺪ ﹺﻩ ﺍ ﹾﻟ ﹶﻮ ﹺ‬ ‫ﹺ‬
‫ﺎﺀ ﻣ ﹺ‬ ‫ﺍﺕ ﻟﹺﺪﹶ ﻭﺍ ﹺﻡ ﺍ ﹾﻟﻮﺟ ﹺ‬
‫ﺍﻝ ﺍ ﹾﻟﻤﻮﺟﻮﺩ ﹺ‬
‫ﺍﺟ ﹺ ﹸ ﹸ‬ ‫ﻮﺏ ﺑﹺ ﹶﺒ ﹶﻘ ﹸ‬
‫ﻮﺩ ﺍ ﹾﻟ ﹶﻤ ﹾﺤ ﹸﺒ ﹺ‬ ‫ﹸ ﹸ‬ ‫ﹶ‬ ‫ﹶﻓﻼ ﹶﺑ ﹾﺄ ﹶﺱ ﺑﹺ ﹶﺰ ﹶﻭ ﹺ ﹶ ﹾ ﹸ ﹶ‬
‫ﺍﻝ ﺍ ﹾﻟﻤﺼﻨﹸﻮ ﹺﻉ ﻟﹺﺒ ﹶﻘ ﹺ‬
‫ﺎﺀ ﹶﻣﺪﹶ ﹺﺍﺭ ﺍ ﹾﻟ ﹶﻤ ﹶﺤ ﱠﺒ ﹺﺔ ﹺﰲ ﹶﺻﺎﻧﹺ ﹺﻌ ﹺﻪ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﺍﻟﺼﺎﻧ ﹸﻊ ﺍ ﹾﻟ ﹶﻔﺎﻃ ﹸﺮ ﺍ ﹾﻟ ﹶﺒﺎﻗﻲ ﹶﻓﻼ ﹸﺣ ﹾﺰ ﹶﻥ ﹶﻋ ﹶﻠﻰ ﹶﺯ ﹶﻭ ﹺ ﹶ ﹾ‬
‫ﹶﻭ ﹸﻫ ﹶﻮ ﱠ‬
‫ﺍﻝ ﺍ ﹾﻟﻤ ﹾﻠ ﹺﻚ ﺍ ﹾﻟﻤﺘ ﹶﹶﺠﺪﱢ ﹺﺩ ﹺﰲ ﹶﺯ ﹶﻭ ﹴ‬
‫ﺍﻝ ﹶﻭ ﹶﺫ ﹶﻫ ﹴ‬ ‫ﻒ ﹶﻋ ﹶﻠﻰ ﹶﺯ ﹶﻭ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺏ‪.‬‬ ‫ﹸ‬ ‫ﹸ‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﺍ ﹾﻟ ﹶﻤﻠ ﹸﻚ ﺍ ﹾﻟ ﹶﻤﺎﻟ ﹸﻚ ﺍ ﹾﻟ ﹶﺒﺎﻗﻲ ﹶﻓﻼ ﺗ ﱡ‬
‫ﹶﺄﺳ ﹶ‬
‫ﺎﺕ ﹺﻣ ﹶﻦ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﻟﹺ ﹶﺒ ﹶﻘ ﹺﺎﺋ ﹶﻬﺎ ﹺﰲ ﹶﺩ ﹺﺍﺋ ﹶﺮ ﹺﺓ‬
‫ﺎﻗﻲ ﹶﻓﻼ ﺗﹶﺤﺴﺮ ﹶﻋ ﹶﻠﻰ ﹶﻏﻴﺒﻮﺑ ﹺﺔ ﺍ ﹾﻟﻤﺤﺒﻮﺑ ﹺ‬
‫ﹾﹸ ﹶ ﹶ ﹾ ﹸ ﹶ‬ ‫ﹶ ﱡ ﹶ‬
‫ﺎﻫﺪﹸ ﺍ ﹾﻟﻌﺎﻟﹺﻢ ﺍ ﹾﻟﺒ ﹺ‬
‫ﹶ ﹸ ﹶ‬
‫ﺍﻟﺸ ﹺ‬‫ﹶﻭ ﹸﻫ ﹶﻮ ﱠ‬
‫ﺎﻫ ﹺﺪ ﹶﻫﺎ ﹶﻭ ﹺﰲ ﹶﻧ ﹶﻈ ﹺﺮ ﹺﻩ ‪.‬‬
‫ﹺﻋ ﹾﻠ ﹺﻢ ﹶﺷ ﹺ‬

‫)‪ (١‬ﻗﺒﻞ ﺛﻼﺛﺔ ﻋﴩ ﻋﺎﻣ ﹰﺎ ﺃﻟﻘﻴﺖ ﻧﻈﺮﺓ ﻋﲆ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﻋﲆ ﻗﻤﺔ ﺗﻞ )ﻳﻮﺷﻊ( ﺍﻟﺸﺎﻫﻖ‪ ..‬ﻭﻛﻨﺖ ﻛﺴﺎﺋﺮ ﺍﻟﻨﺎﺱ ﻣﻔﺘﻮﻧ ﹰﺎ ﺑﻄﺒﻘﺎﺕ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳌﺘﺪﺍﺧﻠﺔ ﻭﳏﺎﺳﻨﻬﺎ‪ .‬ﻛﲈ ﻛﻨﺖ ﻣﺸﺪﻭﺩ ﹰﺍ ﺇﻟﻴﻬﺎ ﺑﺤﺐ ﺷﺪﻳﺪ؛ ﻣﻊ ﺃﻧﻨﻲ ﺷﺎﻫﺪﺕ ﺑﻌﻘﲇ ﺍﻧﺤﺪﺍﺭﻫﺎ ﺇﱃ ﺍﻟﻔﻨﺎﺀ‬
‫ﻭﺍﻟﺰﻭﺍﻝ ﺑﺸﻜﻞ ﻇﺎﻫﺮ ﻭﻭﺍﺿﺢ ﺟﺪ ﹰﺍ‪ .‬ﻓﺄﺣﺴﺴﺖ ﺃﻟﻤ ﹰﺎ ﻭﻓﺮﺍﻗ ﹰﺎ؛ ﺑﻞ ﺃﺣﺴﺴﺖ ﻇﻠﻤﺔ ﺁﺗﻴﺔ ﻣﻦ ﻓﺮﺍﻗﺎﺕ ﻻ ﺣﺪ ﳍﺎ‪ .‬ﻓﺄﻏﺎﺛﺘﻨﻲ‬
‫ﺭﻣﺰﻱ ﻋﲆ ﻧﺤﻮ ﻣﺎ‬‫ﹼ‬ ‫ﻓﺠﺄﺓ ﺁﻳﺔ ﴿‪ ﴾Ø × Ö Õ‬ﺑﻤﺮﺍﺗﺒﻬﺎ ﺍﻟﺜﻼﺛﺔ ﻭﺍﻟﺜﻼﺛﲔ‪ .‬ﻓﺒﺪﺃﺕ ﺃﻗﺮﺃﻫﺎ ﺑﺸﻜﻞ‬
‫ﺳﻴﺬﻛﺮ‪.‬‬
‫ﺍﻥ ﻛﻞ ﲨﻠﺔ ﻣﻦ ﺍﳉﻤﻞ ﺍﻟﺴﺒﻊ ﺍﳌﺒﺎﺭﻛﺔ ﺍﻟﺘﻲ ﻛﻨﺖ ﺃﻭﺍﻇﺐ ﻋﻠﻴﻬﺎ ﺑﲔ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﺳﺘﻜﻮﻥ ﳌﻌﺔ ﺿﻤﻦ ﳌﻌﺎﺕ‬
‫ﹸ‬
‫ﻣﻜﺎﻥ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‬ ‫ﺧﻤﺲ ﲨﻞ ﻣﻨﻬﺎ ﻭﺑﻘﻴﺖ ﻫﺎﺗﺎﻥ ﺍﳉﻤﻠﺘﺎﻥ‪ .‬ﻟﺬﺍ ﺑﻘﻲ‬ ‫ﹸ‬ ‫ﺩﺧﻠﺖ‬
‫ﹾ‬ ‫»ﺍﳌﻜﺘﻮﺏ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﲔ«‪ .‬ﻭﻗﺪ‬
‫ﻭﺍﻟﻠﻤﻌﺔ ﺍﳋﺎﻣﺴﺔ ﻓﺎﺭﻏ ﹰﺎ‪ .‬ﻭﺳﺘﻜﻮﻥ ﺇﺣﺪ￯ ﺍﳉﻤﻞ ﺣﻮﻝ ﻣﺮﺍﺗﺐ ﴿‪ . ﴾Ø × Ö Õ‬ﺃﻣﺎ ﺍﻷﺧﺮ￯‬
‫ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ(‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ ﻣﺮﺍﺗﺐ ﻫﺎﺗﲔ ﺍﳉﻤﻠﺘﲔ ﺍﳌﺒﺎﺭﻛﺘﲔ ﻋﺒﺎﺭﺓ ﻋﻦ ﺍﻟﺬﻛﺮ‬ ‫ﹼ‬ ‫ﻭﻻﻗﻮﺓ ﹼﺍﻻ ﺑﺎﷲ‬
‫ﹼ‬ ‫ﻓﺤﻮﻝ ﻣﺮﺍﺗﺐ )ﻻ ﺣﻮﻝ‬
‫ﻭﺍﻟﻔﻜﺮ ﺃﻛﺜﺮ ﻣﻦ ﻛﻮﳖﺎ ﻋﻠﻤ ﹰﺎ‪ ،‬ﻓﻘﺪ ﹸﺫﻛﺮﺕ ﰲ ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ ﺑﺎﻟﻌﺮﺑﻴﺔ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫)‪ (٢‬ﻟﻘﺪ ﺭﺃﻳﺖ ﰲ ﻭﻗﺖ ﻣﺎ ﺃﻧﻮﺍﺭ ﹰﺍ ﻭﻣﻘﺎﻣﺎﺕ ﻛﺜﲑﺓ ﳍﺬﻩ ﺍﳉﻤﻠﺔ ﺍﳌﺒﺎﺭﻛﺔ‪ .‬ﻓﺄﻧﻘﺬﺗﻨﻲ ﻣﻦ ﻭﺭﻃﺎﺕ ﻭﻇﻠﲈﺕ ﺭﻫﻴﺒﺔ‪ .‬ﻭﻛﻨﺖ ﻗﺪ‬
‫ﻭﺿﻌﺖ ﺇﺷﺎﺭﺍﺕ ﻋﲆ ﺗﻠﻚ ﺍﻷﺣﻮﺍﻝ ﻭﺍﳌﻘﺎﻣﺎﺕ‪ :‬ﻓﺘﺎﺭﺓ ﰲ ﺻﻮﺭﺓ ﻓﻘﺮﺓ ﳐﺘﴫﺓ ﺟﺪ ﹰﺍ‪ ،‬ﻭﺃﺧﺮ￯ ﺑﻜﻠﲈﺕ ﻣﻌﺪﻭﺩﺍﺕ ﻷﺟﻞ‬
‫ﺗﺬﻛﲑ ﻧﻔﴘ‪ .‬ﺃﻣﺎ ﺗﻠﻚ ﺍﻟﻔﻘﺮﺓ ﺍﻷﻭﱃ‪ ،‬ﻓﻜﻨﺖ ﻛﻠﲈ ﻓﻜﺮﺕ ﰲ ﻣﻮﺕ ﺫﻭﻱ ﺍﳊﻴﺎﺓ ﺑﻤﻮﺕ ﻭﻓﻨﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻀﺨﻤﺔ ﺍﻟﺘﻲ ﻫﻲ‬
‫ﻛﻴﻞ‪ .‬ﻭﺍﳉﻤﻞ ﺍﻟﺘﻲ‬ ‫ﺍﻟﻮ ﹸ‬ ‫ﹺ‬
‫ﻫﻮ‪:‬ﺣﺴ ﹸﺒﻨﺎ ﺍﷲ ﹶﻭﻧ ﹾﻌ ﹶﻢ ﹶ‬
‫ﹶ‬ ‫ﳏﺒﻮﺑﺘﻲ ﻛﲈ ﻫﻲ ﳏﺒﻮﺑﺔ ﻟﻶﺧﺮﻳﻦ‪ ،‬ﻭﺟﺪﺕ ﺃﻥ ﺿﲈﺩ ﺁﻻﻣﻲ ﻭﳘﻮﻣﻲ ﺍﻟﻌﻤﻴﻘﺔ‬
‫ﺍﻟﺴﺮ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺗﺴﲑ ﺣﺴﺐ ﻫﺬﺍ ﹼ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٥٤‬‬
‫ﺎﺳﻨﹺ ﹶﻬﺎ‬
‫ﻨﺎﺕ ﻟﹺﺪﹶ ﻭﺍ ﹺﻡ ﻣﻨ ﹶﹾﺸﺄﹺ ﻣﺤ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬
‫ﺍﻝ ﺍﻟﻤﺴﺘﹶﺤﺴ ﹺ‬
‫ﹸ ﹾ ﹾ ﹶ‬ ‫ﹶ‬
‫ﺎﺣﺐ ﺍ ﹾﻟ ﹶﻔﺎﻃﹺﺮ ﺍ ﹾﻟﺒ ﹺ‬
‫ﺎﻗﻲ ﹶﻓﻼ ﹶﻛﺪﹶ ﺭ ﹶﻋ ﹶﻠﻰ ﹶﺯ ﹶﻭ ﹺ‬ ‫ﹸ ﹶ‬
‫ﹺ‬
‫ﺍﻟﺼ ﹸ‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﱠ‬
‫ﹺﰲ ﺃﺳﻤ ﹺ‬
‫ﺂﺀ ﹶﻓﺎﻃﹺ ﹺﺮ ﹶﻫﺎ‪.‬‬ ‫ﹾ ﹶ‬
‫ﻒ ﻋ ﹶﻠﻰ ﻓﹺﺮ ﹺﺍﻕ ﺍﻷﺣﺒﺎﺏ ﻟﹺﺒ ﹶﻘ ﹺ‬
‫ﺎﺀ ﹶﻣ ﹾﻦ ﹶﻳ ﹺﺮ ﹸﺛ ﹸﻬ ﹾﻢ ﹶﻭ ﹶﻳ ﹾﺒ ﹶﻌ ﹸﺜ ﹸﻬ ﹾﻢ‪.‬‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﺎﻋ ﹸﺚ ﺍ ﹾﻟ ﹶﺒ ﹺﺎﻗﻲ ﹶﻓﻼ ﹶﺗ ﹶﻠ ﱡﻬ ﹶ ﹶ‬
‫ﺙ ﺍ ﹾﻟﺒ ﹺ‬
‫ﹶﻭ ﹸﻫ ﹶﻮ ﺍ ﹾﻟ ﹶﻮ ﹺﺍﺭ ﹸ ﹶ‬
‫ﻸﺳﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺂﺀ‬ ‫ﹶﺤ ﱡﺰ ﹶﻥ ﹶﻋ ﹶﻠﻰ ﹶﺯ ﹶﻭﺍﻝ ﺍ ﹾﻟ ﹶﺠﻤﻴﻼﺕ ﺍ ﱠﻟﺘﻲ ﻫ ﹶﻲ ﹶﻣ ﹶﺮﺍ ﹶﻳﺎ ﻟ ﹶ ﹾ ﹶ‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﺍ ﹾﻟ ﹶﺠﻤ ﹸﻴﻞ ﺍ ﹾﻟ ﹶﺠﻠ ﹸﻴﻞ ﺍ ﹾﻟ ﹶﺒﺎﻗﻲ ﹶﻓﻼ ﺗ ﹶ‬
‫ﺍﻝ ﺍ ﹾﻟ ﹶﻤ ﹶﺮﺍ ﹶﻳﺎ‪.‬‬ ‫ﹺ‬
‫ﺍﻷﺳﲈﺀ ﺑﹺ ﹶﺠﻤﺎﻟﹺ ﹶﻬﺎ ﹶﺑ ﹾﻌﺪﹶ ﹶﺯ ﹶﻭ ﹺ‬ ‫ﺕ ﻟﹺﺒـ ﹶﻘ ﹺ‬
‫ﺎﺀ‬ ‫ﺍ ﹾﻟﺠ ﹺﻤ ﹶ ﹺ‬
‫ﹶ‬ ‫ﻴﻼ ﹶ‬ ‫ﹶ‬
‫ﺎﺯﻳ ﹺﺔ ﻟﹺﺒ ﹶﻘ ﹺ‬ ‫ﹺ‬ ‫ﺎﻗﻲ ﹶﻓﻼ ﺗ ﹶﹶﺄﻟﱡﻢ ﹺﻣ ﹾﻦ ﹶﺯ ﹶﻭ ﹺ‬
‫ﻭﻫﻮ ﺍ ﹾﻟﻤﻌﺒﻮﺩ ﺍ ﹾﻟﻤﺤﺒﻮﺏ ﺍ ﹾﻟﺒ ﹺ‬
‫ﺎﺀ ﺍ ﹾﻟ ﹶﻤ ﹾﺤ ﹸﺒ ﹺ‬
‫ﻮﺏ‬ ‫ﺍﻝ ﺍ ﹾﻟ ﹶﻤ ﹾﺤ ﹸﺒﻮ ﹶﺑﺎﺕ ﺍ ﹾﻟ ﹶﻤ ﹶﺠ ﹺ ﱠ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹸ ﹶ ﹶ ﹾﹸ ﹸ ﹶ ﹾﹸ ﹸ ﹶ‬
‫ﺍ ﹾﻟ ﹶﺤ ﹺﻘﻴﻘﻲ‪.‬‬
‫ﻮﺳ ﱠﻴ ﹶﺔ ﹶﻭﻻ ﺃﳘﻴﺔ ﹺﻣ ﹾﻦ ﹶﺯ ﹶﻭ ﹺ‬
‫ﺎﻗﻲ ﹶﻓﻼ ﹶﻏﻢ ﻭﻻ ﻣ ﹾﺄﻳ ﹺ‬ ‫ﻑ ﺍ ﹾﻟﺒ ﹺ‬ ‫ﻭﻫﻮ ﺍﻟﺮﺣﻤﻦ ﹺ‬
‫ﺍﻝ‬ ‫ﱠ ﹶ ﹶ ﹸ‬ ‫ﺍﻟﺮ ﹸﺅ ﹸ ﹶ‬ ‫ﻴﻢ ﺍ ﹾﻟ ﹶﻮ ﹸﺩﻭ ﹸﺩ ﱠ‬
‫ﺍﻟﺮﺣ ﹸ‬ ‫ﹶ ﹸ ﹶ ﱠ ﹾ ﹶ ﹸ ﱠ‬
‫ﺎﻫ ﹺﺮﻳﻦ ﻟﹺﺒ ﹶﻘ ﹺ‬
‫ﺎﺀ ﹶﻣ ﹾﻦ ﹶﻭ ﹺﺳ ﹶﻌ ﹾﺖ ﹶﺭ ﹾﺣ ﹶﻤ ﹸﺘ ﹸﻪ ﹶﻭ ﹶﺷ ﹶﻔ ﹶﻘ ﹸﺘ ﹸﻪ ﻛ ﱠﹸﻞ ﹶﺷ ﹴﺊ‪.‬‬ ‫ﺍ ﹾﻟﻤﻨ ﹺﹾﻌ ﹺﻤﻴﻦ ﺍ ﹾﻟﻤ ﹾﺸ ﹺﻔ ﹺﻘﻴﻦ ﺍﻟ ﱠﻈ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹸ‬ ‫ﹸ‬
‫ﺎﺕ ﺍ ﹾﻟﻤ ﹾﺸ ﹺﻔ ﹶﻘ ﹺ‬
‫ﺍﻝ ﺍﻟ ﱠﻠﻄﹺﻴ ﹶﻔ ﹺ‬ ‫ﺎﻗﻲ ﹶﻓﻼ ﹺﺣﺮ ﹶﻗ ﹶﺔ ﹶﻭﻻ ﹺﻋ ﹾﺒﺮ ﹶﺓ ﺑﹺ ﹶﺰ ﹶﻭ ﹺ‬ ‫ﻮﻑ ﺍ ﹾﻟﺒ ﹺ‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﺍ ﹾﻟ ﹶﺠ ﹺﻤ ﹸﻴﻞ ﺍﻟ ﱠﻠﻄﹺ ﹸ‬
‫ﺎﺕ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﹾ‬ ‫ﻴﻒ ﺍ ﹾﻟ ﹶﻌ ﹸﻄ ﹸ ﹶ‬
‫ﺍﺣ ﹴﺪ ﹺﻣﻦ ﺗﹶﺠ ﱢﻠﻴﺎﺗﹺ ﹺﻪ؛ ﹶﻓﺒ ﹶﻘﺎﺅﻩ ﺑﹺﻬ ﹺﺬ ﹺﻩ ﺍﻷﻭﺻ ﹺ‬ ‫ﺎﺀ ﻣﻦ ﻳ ﹸﻘﻮﻡ ﻣ ﹶﻘﺎﻡ ﹸﻛ ﱢﻠﻬﺎ‪ ،‬ﻭﻻ ﻳ ﹸﻘﻮﻡ ﺍ ﹾﻟﻜ ﱡﹸﻞ ﻣ ﹶﻘﺎﻡ ﺗﹶﺠ ﱟﻞ ﻭ ﹺ‬ ‫ﹺ ﹺ‬
‫ﺎﻑ‬ ‫ﹾ ﹶ‬ ‫ﹶ ﹸ ﹶ‬ ‫ﹾ ﹶ ﹶ‬ ‫ﹶ ﹶ ﹶ ﹶ‬ ‫ﻟ ﹶﺒ ﹶﻘ ﹶ ﹾ ﹶ ﹸ ﹶ ﹶ ﹶ ﹶ ﹶ ﹸ‬
‫ﺎﺕ ﻛ ﱢﹸﻞ ﺃﺣﺪ ﹺﻣ ﹶﻦ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ‪× Ö Õ﴿ .‬‬ ‫ﻳ ﹸﻘﻮﻡ ﻣ ﹶﻘﺎﻡ ﻛ ﱢﹸﻞ ﻣﺎ ﹶﻓﻨﹺﻲ ﻭ ﹶﺯ ﹶﺍﻝ ﹺﻣﻦ ﺃﻧﻮﺍﻉ ﻣﺤﺒﻮﺑ ﹺ‬
‫ﹶ ﹾﹸ ﹶ‬ ‫ﹾ‬ ‫ﹶ ﹶ ﹶ‬ ‫ﹶ ﹸ ﹶ ﹶ‬
‫ﹺ‬
‫‪ ﴾Ø‬ﹶﻧ ﹶﻌ ﹾﻢ ﹶﺣ ﹾﺴﺒﹺﻲ ﹺﻣ ﹾﻦ ﹶﺑ ﹶﻘﺎﺀ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻭ ﹶﻣﺎ ﻓﹺ ﹶﻴﻬﺎ ﹶﺑ ﹶﻘﺎ ﹸﺀ ﹶﻣﺎﻟﹺ ﹺﻜ ﹶﻬﺎ ﹶﻭ ﹶﺻﺎﻧﹺ ﹺﻌ ﹶﻬﺎ ﹶﻭ ﹶﻓﺎﻃﹺ ﹺﺮ ﹶﻫﺎ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﻮﺟﺪﻱ ﺍ ﹾﻟﺒ ﹺ‬ ‫ﹺ‬ ‫ﹺﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶﺣ ﹾﺴﺒﹺﻲ )‪ (١‬ﹺﻣ ﹾﻦ ﹶﺑ ﹶﻘ ﹺﺎﺋﻲ ﱠ‬
‫ﺎﻗﻲ‪،‬‬ ‫ﺃﻥ ﺍﷲ ﹸﻫ ﹶﻮ ﺍ ﹶﻟ ﹺﻬ ﹶﻲ ﺍ ﹾﻟ ﹶﺒﺎﻗﻲ‪ ،‬ﹶﻭ ﹶﺧﺎﻟﻘ ﹶﻲ )‪ (٢‬ﺍ ﹾﻟ ﹶﺒﺎﻗﻲ‪ ،‬ﹶﻭ ﹸﻣ ﹺ ﹶ ﹶ‬
‫ﺎﻋﺜﹺﻲ ﺍ ﹾﻟﺒ ﹺ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﻗﻲ‪ ،‬ﹶﻓﻼ ﹶﺑ ﹾﺄ ﹶﺱ‬ ‫ﹶﻭ ﹶﻓﺎﻃ ﹺﺮ ﹶﻱ ﺍ ﹾﻟ ﹶﺒﺎﻗﻲ‪ ،‬ﹶﻭ ﹶﻣﺎﻟﻜ ﹶﻲ ﺍ ﹾﻟ ﹶﺒﺎﻗﻲ‪ ،‬ﹶﻭ ﹶﺷﺎﻫﺪ ﹶﻱ ﺍ ﹾﻟ ﹶﺒﺎﻗﻲ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻌ ﹸﺒﻮﺩ ﹶﻱ ﺍ ﹾﻟ ﹶﺒﺎﻗﻲ ﻭ ﹶﺑ ﹶ ﹶ‬
‫ﺄﺳ ﹶﻤ ﹺﺎﺋ ﹺﻪ‪ .‬ﹶﻭ ﹶﻣﺎ ﹺﰲ‬ ‫ﹺﹺ‬ ‫ﺎﺀ ﻣ ﹺ ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﹺ‬
‫ﺇﻳﺠﺎﺩﻩ ﺑﹺ ﹾ‬‫ﻮﺟﺪﻱ‪ ،‬ﹶﻭ ﹶ‬ ‫ﹶﺤ ﱡﺴ ﹶﺮ ﹶﻋ ﹶﻠﻰ ﹶﺯ ﹶﻭﺍﻝ ﹶﻭ ﹸﺟﻮﺩﻱ ﻟ ﹶﺒ ﹶﻘ ﹸ‬
‫ﻒ ﹶﻭﻻ ﺗ ﹶ‬ ‫ﹶﻭﻻ ﹸﺣ ﹾﺰ ﹶﻥ ﹶﻭﻻ ﺗ ﹶﹶﺄ ﱡﺳ ﹶ‬
‫)‪ (١‬ﻣﺜﻠﲈ ﺭﺃﻳﺖ ﺟﻠﻮﺍﺕ ﺍﻷﺳﲈﺀ ﺍﻟﺒﺎﻗﻴﺔ ﻟﻠﺒﺎﻗﻲ ﺫﻱ ﺍﳉﻼﻝ ﻭﺭﺍﺀ ﻓﻨﺎﺀ ﺍﻟﺪﻧﻴﺎ ﻭﺯﻭﺍﻝ ﺍﻵﻓﺎﻕ‪ ،‬ﻓﺸﻌﺮﺕ ﺑﺴﻠﻮﺍﻥ ﺗﺎﻡ‪ ،‬ﻛﺬﻟﻚ‬
‫ﻧﻈﺮﺕ ﺇﱃ ﺷﺨﴢ‪ .‬ﻓﺈﺫﺍ ﺑﻤﺨﺘﻠﻒ ﻃﺒﻘﺎﺕ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﻨﻔﺴﻴﺔ ﺍﻟﻌﺪﻳﺪﺓ ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﺸﺨﺼﻴﺔ ﻭﺣﻘﺎﺋﻘﻬﺎ ﺍﻟﺘﻲ ﺍﻓﺘﺘﻨﺖ‬
‫ﺑﺴﺮ ﻣﺎ ﻏﺮﺯ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ‬‫ﲠﺎ ﰲ ﺷﺨﴢ ﲡﺮﻱ ﺑﴪﻋﺔ ﻧﺤﻮ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻔﻨﺎﺀ‪ ،‬ﻓﺒﺤﺜﺖ ﰲ ﺗﻠﻚ ﺍﻟﻔﺎﻧﻴﺎﺕ ﻋﻦ ﺍﻟﺒﻘﺎﺀ ﹼ‬
‫ﻛﻞ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﰐ ﺟﻠﻮ ﹰﺓ ﺑﺎﻗﻴﺔ ﻣﻦ ﺟﻠﻮﺍﺕ‬ ‫ﻣﻦ ﻋﺸﻖ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻓﻮﺟﺪﺕ ﺟﻠﻮﺓ ﺃﺳﲈﺀ ﺧﺎﻟﻘﻲ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺭﺃﻳﺖ ﰲ ﺯﻭﺍﻝ ﹼ‬
‫ﺍﺳ ﹴﻢ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳌﺘﻤﺜﻠﺔ ﻓﻴﻬﺎ‪ .‬ﻋﻨﺪ ﺫﻟﻚ ﺃﺩﺭﻛﺖ ﺇﺩﺭﺍﻛ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﺃﻥ ﻋﺸﻖ ﺍﻟﺒﻘﺎﺀ ﺍﻟﻜﺎﻣﻦ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﳏﺒﺔ ﻣﺘﺸﻌﺒﺔ‬
‫ﻋﻦ ﺍﳌﺤﺒﺔ ﺍﻵﳍﻴﺔ‪.‬‬
‫ﱢ‬
‫ﻳﺘﺤﺮ￯ ﳏﺒﻮﺑﻪ ﺑﺸﻜﻞ ﺧﻄﺄ؛ ﻓﺒﻴﻨﲈ ﻳﻠﺰﻡ ﻋﻠﻴﻪ ﺣﺐ ﺍﻟﻤﺘﻤﺜﻞ ﰲ ﺍﳌﺮﺁﺓ ﻭﺍﻟﺒﺤﺚ ﻋﻨﻪ‪ ،‬ﻳﺒﺪﺃ ﺑﺤﺐ ﺍﳌﺮﺁﺓ ﺃﻭ‬ ‫ﺑﻴﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﹼ‬
‫ﻻ ﻣﻦ ﺃﻥ ﻳﻌﺒﺪ »ﻫﻮ«‪ .‬ﻭﻟﻜﻦ ﻳﺪﺭﻙ ﺧﻄﺄﻩ ﺑﻌﺪ ﺯﻭﺍﻟﻪ‪.‬‬ ‫ﺣﺐ ﻛﻴﻔﻴﺔ ﺍﻟﺘﻤﺜﻞ ﻓﻴﻬﺎ ﻭﺍﻟﺘﻲ ﺗﻌﺪ ﺑﻤﺜﺎﺑﺔ ﺍﻟﺰﻳﻨﺔ ﳍﺎ‪ .‬ﻓﻴﻌﺒﺪ »ﺃﻧﺎ« ﺑﺪ ﹰ‬
‫ﺇﻥ ﺍﻟﻘﻠﺐ ﻭﻣﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ﻣﺮﺁﺓ ﺫﺍﺕ ﺷﻌﻮﺭ‪ ،‬ﲢﺲ ﻣﺎ ﻳﺘﻤﺜﻞ ﻓﻴﻬﺎ ﺑﺸﻌﻮﺭ‪ ،‬ﻭﲢﺒﻪ ﺑﻌﺸﻖ ﺍﻟﺒﻘﺎﺀ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬ ‫ﹼ‬
‫ﻧﻔﺴﻬﺎ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﹶ‬ ‫ﺗﺒﲔ‬ ‫ﻣﺘﻜﻠﻢ‬ ‫ﺿﻤﲑ‬ ‫ﺍﻟﺜﲈﻧﻴﺔ‪،‬‬ ‫ﺍﻟﻜﻠﲈﺕ‬ ‫ﰲ‬ ‫ﺗﺘﻜﺮﺭ‬ ‫ﺍﻟﺘﻲ‬ ‫»ﺍﻟﻴﺎﺀ«‬ ‫ﺣﺮﻑ‬ ‫)‪ (٢‬ﺇﻥ‬
‫‪٤٥٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ ﹺ ﹺ ﹴ‬
‫ﹶﺎﺅﻫﺎ ﹶﻟ ﹾﻴ ﹶﺲ‬
‫ﺍﻟﺼ ﹶﻔﺔ ﹶﻭ ﹶﻓﻨ ﹶ‬ ‫ﹶﺷ ﹾﺨﴢ ﻣ ﹾﻦ ﺻ ﹶﻔﺔ ﹼﺇﻻ ﹶﻭﻫ ﹶﻲ ﻣ ﹾﻦ ﹸﺷ ﹶﻌﺎ ﹺﻉ ﺍ ﹾﺳ ﹴﻢ ﻣ ﹾﻦ ﺃﺳﲈﺋﻪ ﺍ ﹾﻟ ﹶﺒﺎﻗ ﹶﻴﺔ؛ ﹶﻓ ﹶﺰ ﹶﻭ ﹸﺍﻝ ﺗ ﹾﻠ ﹶﻚ ﱢ‬
‫ﺎﻗ ﹶﻴ ﹲﺔ ﹶﻭ ﹶﻣ ﹾﺸ ﹸﻬﻮ ﹶﺩ ﹲﺓ ﻟﹺ ﹶﺨﺎﻟﹺ ﹺﻘ ﹶﻬﺎ‪.‬‬
‫ﺇﻋﹾﺪﹶ ﺍﻣ ﹰﺎ ﹶﻟﻬﺎ‪ ،‬ﻷﳖﺎ ﻣﻮﺟﻮﺩ ﹲﺓ ﹺﰲ ﺩ ﹺﺍﺋﺮ ﹺﺓ ﺍ ﹾﻟ ﹺﻌ ﹾﻠ ﹺﻢ ﻭﺑ ﹺ‬
‫ﹶﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶﹾ ﹸ ﹶ‬ ‫ﹶ‬
‫ﻮﺭﻱ ﻭﺇﻳﻤ ﹺﺎﲏ ﺑﹺﺄ ﱠﻧﻪ ﺍﹺ ﹶﻟ ﹺﻬﻲ ﺍ ﹾﻟﺒ ﹺ‬ ‫ﹺﹺ ﹺ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﻗﻲ‬ ‫ﹶ ﹶ‬ ‫ﹸ‬ ‫ﹶﻭﻛ ﹶﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺒ ﹶﻘﺎﺀ ﹶﻭ ﹶﻟ ﱠﺬﺗﻪ ﻋ ﹾﻠﻤﻲ ﹶﻭﺇ ﹾﺫ ﹶﻋ ﹺﺎﲏ ﹶﻭ ﹸﺷ ﹸﻌ ﹺ ﹶ ﹶ‬
‫ﺍﻻ ﹾﺳ ﹺﻢ‪ .‬ﹶﻓﺒﹺ ﹺﺴ ﱢﺮ‬ ‫ﻣﺎﻫﻴﺘﹺﻲ ﹼﺇﻻ ﻇﹺ ﱞﻞ ﻟﹺﺬﻟﹺ ﹶﻚ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ ﹺ‬
‫ﺎﻉ ﺍ ﹾﺳﻤﻪ ﺍ ﹾﻟ ﹶﺒﺎﻗﻲ ﹺﰲ ﻣ ﹾﺮﺁﺓ ﹶﻣﺎﻫ ﱠﻴﺘﻲ؛ ﹶﻭ ﹶﻣﺎ ﹶﺣﻘﻴ ﹶﻘ ﹸﺔ ﱠ‬
‫ﺍ ﹾﻟﻤﺘﹶﻤ ﱢﺜ ﹸﻞ ﹸﺷﻌ ﹺ ﹺ ﹺ ﹺ‬
‫ﹶ ﹸ‬ ‫ﹸ ﹶ‬
‫ﻴﻬﺎ ﹶﻭ ﹶﺑ ﹶﻘﺎ ﹸﺀ ﹶﻣﺎ ﺗ ﹶﹶﻤ ﱠﺜ ﹶﻞ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺗ ﹶﹶﻤ ﱡﺜﻠﻪ ﰲ ﻣ ﹾﺮﺁﺓ ﹶﺣﻘﻴ ﹶﻘﺘﻲ ﹶﺻ ﹶﺎﺭ ﹾﺕ ﹶﻧ ﹾﻔ ﹸﺲ ﹶﺣﻘﻴ ﹶﻘﺘﻲ ﹶﻣ ﹾﺤ ﹸﺒﻮ ﹶﺑ ﹰﺔ‪ ،‬ﻻ ﻟﺬﺍﺗ ﹶﻬﺎ ﹶﺑ ﹾﻞ ﺑﺴ ﱢﺮ ﹶﻣﺎ ﻓ ﹶ‬
‫ﻓﹺﻴﻬﺎ ﺃﻧﻮﺍﻉ ﺑ ﹶﻘ ﹴ‬
‫ﺎﺀ ﹶﻟ ﹶﻬﺎ‪.‬‬ ‫ﹶ‬ ‫ﹶ‬
‫)‪(١‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﻫﺬ ﹺﻩ ﺍ ﹾﻟ ﹶﻤ ﹾﻮ ﹸﺟﻮ ﹶﺩ ﹸ‬
‫ﺍﺕ‬ ‫ﻮﺩ ﺍ ﱠﻟ ﹺﺬﻱ ﻣﺎ ﹺ‬
‫ﹶ‬
‫ﺍﺟﺐ ﺍ ﹾﻟﻮﺟ ﹺ‬
‫﴿‪ ﴾Ø × Ö Õ‬ﺇﺫ ﹸﻫ ﹶﻮ ﺍ ﹾﻟ ﹶﻮ ﹺ ﹸ ﹸ ﹸ‬
‫ﺎﺏ ﺇﻟﻴﻪ ﹶﻭﺑﹺ ﹶﻤ ﹾﻌ ﹺﺮ ﹶﻓﺘﹺ ﹺﻪ ﺃﻧﻮﺍﺭ‬
‫ﺎﻻﻧﹾﺘﹺ ﹶﺴ ﹺ‬ ‫ﻮﺩ ﹺﻩ؛ ﺑﹺ ﹺﻪ ﻭﺑﹺ ﹺ‬
‫ﹶ‬
‫ﺎﺩ ﹺﻩ ﻭﻭﺟ ﹺ‬ ‫ﹺ‬
‫ﺇﻳﺠ ﹶ ﹸ ﹸ‬
‫ﹺ‬
‫ﹶﺠ ﱢﻠ ﹶﻴﺎﺕ ﹶ‬
‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺎﻻﺕ ﹼﺇﻻ ﹶﻣ ﹶﻈﺎﻫ ﹸﺮ ﻟﺘ ﹶﹶﺠﺪﱡ ﺩ ﺗ ﹶ‬
‫ﺍﻟﺴ ﱠﻴ ﹸ‬
‫ﱠ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺕ ﺍ ﹾﻟ ﹶﻌﺪﹶ ﹶﻣﺎﺕ ﹶﻭﺁﻻ ﹸﻡ ﺍ ﹾﻟﻔ ﹶﺮﺍﻗﺎﺕ ﺍ ﹾﻟ ﹶﻐ ﹾﻴﺮ ﺍ ﹾﻟ ﹶﻤ ﹾﺤﺪﹸ ﻭ ﹶﺩﺍﺕ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍ ﹾﻟ ﹸﻮ ﹸﺟﻮﺩ ﺑﹺﻼ ﹶﺣﺪﱟ ‪ .‬ﹶﻭﺑﹺﺪﹸ ﻭﻧﻪ ﹸﻇ ﹸﻠ ﹶﻤ ﹸ‬
‫ﺎﺭ ﱠﻳ ﹺﺔ ﹺﰲ‬
‫ﺍﻻ ﹾﻋﺘﹺ ﹶﺒ ﹺ‬
‫ﹶﺎﺕ ﹺ‬ ‫ﺍﺕ ﺍﻟﺴﻴﺎ ﹶﻟ ﹸﺔ ﹼﺇﻻ ﻭ ﹺﻫﻲ ﻣﺮﺍﻳﺎ ﻭ ﹺﻫﻲ ﻣﺘﹶﺠﺪﱢ ﺩ ﹲﺓ ﺑﹺ ﹶﺘﺒﺪﱡ ﹺﻝ ﺍﻟﺘﱠﻌﻴﻨ ﹺ‬
‫ﱡ‬ ‫ﹶ ﹶ ﹶﹶ ﹶ ﹶ ﹶ ﹸ ﹶ ﹶ ﹶ‬
‫ﹺ ﹺ‬
‫ﹶﻭ ﹶﻣﺎ ﻫﺬﻩ ﺍ ﹾﻟ ﹶﻤ ﹾﻮ ﹸﺟﻮ ﹶﺩ ﹸ ﱠ ﱠ‬
‫ﻮﻩ‪:‬‬ ‫ﹶﻓﻨ ﹺﹶﺎﺋﻬﺎ ﻭ ﹶﺯﻭﺍﻟﹺﻬﺎ ﻭﺑ ﹶﻘ ﹺﺎﺋﻬﺎ ﺑﹺ ﹺﺴﺘ ﹺﱠﺔ ﻭﺟ ﹴ‬
‫ﹶ ﹸ‬ ‫ﹶ ﹶ ﹶ ﹶ ﹶﹶ ﹶ‬
‫ﺍﻷﻭ ﹸﻝ‪ :‬ﹶﺑ ﹶﻘﺎ ﹸﺀ ﹶﻣ ﹶﻌﺎﻧﹺ ﹶﻴﻬﺎ ﺍ ﹾﻟ ﹶﺠ ﹺﻤﻴ ﹶﻠ ﹺﺔ ﹶﻭ ﹸﻫ ﹺﻮ ﱠﻳﺎﺗﹺ ﹶﻬﺎ ﺍ ﹾﻟ ﹺﻤ ﹶﺜﺎﻟﹺ ﱠﻴ ﹺﺔ‪.‬‬
‫ﱠ‬
‫ﺍﺡ ﺍ ﹾﻟ ﹺﻤ ﹶﺜﺎﻟﹺ ﱠﻴ ﹺﺔ‪.‬‬
‫ﹶﻭﺍﻟ ﱠﺜﺎﻧﹺﻰ‪ :‬ﹶﺑ ﹶﻘﺎ ﹸﺀ ﹸﺻ ﹶﻮ ﹺﺭ ﹶﻫﺎ ﹺﰲ ﺍﻷ ﹾﻟ ﹶﻮ ﹺ‬
‫ﺍﻷﺧ ﹶﺮﻭ ﱠﻳ ﹺﺔ‪.‬‬
‫ﺮﺍﲥﺎ ﹾ‬ ‫ﺎﻟﺚ‪ :‬ﹶﺑ ﹶﻘﺎﺀ ﹶﺛﻤ ﹺ‬
‫ﹸ ﹶ‬ ‫ﻭﺍﻟ ﱠﺜ ﹸ‬
‫ﻭﺍﻟﺮﺍﺑﹺﻊ‪ :‬ﺑ ﹶﻘﺎﺀ ﺗﹶﺴﺒﹺﻴﺤﺎﺗﹺﻬﺎ ﺍﻟﺮﺑﺎﻧﹺﻴ ﹺﺔ ﺍ ﹾﻟﻤﺘﹶﻤ ﱢﺜ ﹶﻠ ﹺﺔ ﹶﻟﻬﺎ ﺍ ﱠﻟﺘﹺﻲ ﹺﻫﻲ ﻧﹶﻮﻉ ﻭﺟ ﹴ‬
‫ﻮﺩ ﹶﻟ ﹶﻬﺎ‪.‬‬ ‫ﹶ ﹾ ﹸ ﹶ ﹸ‬ ‫ﹶ‬ ‫ﹶ ﹼ ﹸ ﹶ ﹸ ﹾ ﹶ ﹶ ﱠﱠ ﱠ ﹸ ﹶ‬
‫ﺍﻟﺴ ﹾﺮ ﹶﻣ ﹺﺪ ﱠﻳ ﹺﺔ‪.‬‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ ﹺ ﹺ‬
‫ﺎﺅﻫﺎ ﹺﰲ ﺍ ﹾﻟ ﹶﻤ ﹶﺸﺎﻫﺪ ﺍ ﹾﻟﻌ ﹾﻠﻤ ﱠﻴﺔ ﹶﻭﺍ ﹾﻟ ﹶﻤﻨﹶﺎﻇ ﹺﺮ ﱠ‬
‫ﹺ‬
‫ﹶﻭﺍ ﹾﻟﺨﹶ ﺎﻣ ﹸﺲ‪ :‬ﹶﺑ ﹶﻘ ﹶ‬
‫ﹶﺖ ﹺﻣ ﹾﻦ ﹶﺫ ﹺﻭﻱ ﺍﻷﺭﻭﺍﺡ‪ (٢).‬ﹶﻭ ﹶﻣﺎ ﹶﻭﻇﹺﻴ ﹶﻔﺘ ﹶﹸﻬﺎ ﹺﰲ ﹶﻛ ﹾﻴ ﹺﻔ ﱠﻴﺎﺗﹺ ﹶﻬﺎ‬
‫ﺍﺣ ﹶﻬﺎ ﺍﹺ ﹾﻥ ﻛﹶﺎﻧ ﹾ‬
‫ﺎﺩﺱ‪ :‬ﺑ ﹶﻘﺎﺀ ﺃﺭﻭ ﹺ‬
‫ﹺ‬
‫ﻭﺍﻟﺴ ﹸ ﹶ ﹸ ﹾ ﹶ‬ ‫ﱠ‬
‫ﺗﻢ ﺇﻳﻀﺎﺣﻬﺎ ﺑﺨﻤﺴﺔ ﺭﻣﻮﺯ ﻭﲬﺲ‬ ‫ﹴ‬
‫)‪ (١‬ﻛﻨﺖ ﺃﻓﻜﺮ ﻣﻨﺬ ﺃﻣﺪ ﺑﻌﻴﺪ ﺃﻥ ﺃﺷﲑ ﺇﺷﺎﺭﺓ ﻋﺎﺑﺮﺓ ﳎﻤﻠﺔ ﺇﱃ ﻣﺮﺍﺗﺐ ﺣﻘﻴﻘﺔ ﻫﺎﻣﺔ؛ ﹼ‬
‫ﺇﺷﺎﺭﺍﺕ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﴩﻳﻦ« ﺍﻟﺬﻱ ﻳﻜﺸﻒ ﻋﻦ ﻃﻠﺴﻢ ﺍﻟﻔ ﹼﻌﺎﻟﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﺃﻫﻢ ﻣﻌﻤﻴﺎﺕ ﺍﻟﻜﻮﻥ‬
‫ﻭﺍﻟﺘﻲ ﲡﺮﻱ ﺑﺼﻔﺔ ﺩﺍﺋﻤﺔ ﰲ ﺧﻀﻢ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﻭﺍﻟﻔﻨﺎﺀ ﻭﺍﻟﺰﻭﺍﻝ‪ .‬ﺃﻣﺎ ﺍﻟﻔﻨﺎﺀ ﻭﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻌﺪﻡ ﻓﻤﺴﺎﺋﻞ ﺗﻌ ﹼﺒﺮ ﻋﻦ ﻋﻨﺎﻭﻳﻦ‬
‫ﻷﻧﻮﺍﻉ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺗﺜﻤﺮ ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺃﻧﲈﻃﻬﺎ‪ ،‬ﻭﺃﻥ ﺍﻟﴚﺀ ﺍﻵﻳﻞ ﺇﱃ ﺍﻟﺰﻭﺍﻝ ﻳﱰﻙ ﻭﺭﺍﺀﻩ ﺍﺿﺮﺍﺑ ﹰﺎ ﻛﺜﲑﺓ ﻣﻦ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﻭﺇﻥ ﻣﻮﺕ ﺫﻱ ﺣﻴﺎﺓ ﻭﺯﻭﺍﻟﻪ ﻳﺜﻤﺮ ﻭﺟﻮﺩﺍﺕ ﻛﺜﲑﺓ‪ ،‬ﻳﱰﻛﻬﺎ ﻭﺭﺍﺀﻩ ﺛﻢ ﻳﺬﻫﺐ‪ .‬ﻧﻌﻢ ﺇﻥ ﺍﻟﴚﺀ ﺍﻟﻔﺎﲏ ﻳﻈﻞ ﺑﺎﻗﻴ ﹰﺎ ﻣﻦ ﺟﻬﺎﺕ‬
‫ﻠﻰ ﻭﺍﻟﺘﻌ ﹼﻔﻦ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﱰﻙ ﻣﻜﺎﳖﺎ ﺳﻨﺒﻠﺔ ﺟﺎﻣﻌﺔ ﳌﺎﺋﺔ ﺣﺒﺔ‪ .‬ﻭﻫﻜﺬﺍ‪ ،‬ﻭﺑﻨﺎﺀ ﻋﲆ ﻫﺬﺍ ﺍﻟﴪ‬ ‫ﻣﺘﻌﺪﺩﺓ‪ .‬ﻓﺎﳊﺒﺔ ﲤﻮﺕ ﺑﺎﻟﺒﹺ ﹶ‬
‫ﻓﺎﳋﻮﻑ ﻣﻦ ﺍﳌﻮﺕ ﻭﺍﻟﻌﺪﻡ‪ ،‬ﻭﺍﻟﺘﺄﺳﻒ ﻋﲆ ﺍﻟﺰﻭﺍﻝ ﻟﻴﺲ ﺃﻣﺮ ﹰﺍ ﰲ ﻣﻮﺿﻌﻪ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫)‪ (٢‬ﻛﲈ ﺑﺮﻫﻦ ﻋﲆ ﺑﻘﺎﺋﻬﺎ ﺑﺎﻟﻘﻄﻊ ﻭﺍﻟﴬﻭﺭﺓ ﺑﱪﺍﻫﲔ ﺑﺎﻫﺮﺓ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﴩﻳﻦ«‪ .‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﻭﺍﺡ‪،‬‬
‫ﻭﻧﻮﺍﻣﻴﺲ ﻣﺎﻫﻴﺘﻬﺎ ﻭﺩﺳﺎﺗﲑ ﺗﺸﻜﻠﻬﺎ‪ .‬ﻓﺈﻥ ﺫﻟﻚ ﺍﻟﻘﺎﻧﻮﻥ ﻭﺍﻟﻨﺎﻣﻮﺱ ﻭﺍﻟﺪﺳﺘﻮﺭ ﺭﻭﺡ‬ ‫ﹸ‬ ‫ﺗﺒﻘﻰ ﻗﻮﺍﻧﻴ ﹸﻦ ﺣﻘﻴﻘﺘﻬﺎ ﻭﺧﻠﻘﺘﻬﺎ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٥٦‬‬
‫ﻮﺭﻫﺎ ﻭﺍﹺﻧﹾﻄﹺ ﹶﻔ ﹺﺎﺋﻬﺎ‪ :‬ﹼﺇﻻ ﺇﹺ ﹾﻇﻬﺎﺭ ﺍ ﹾﻟﻤ ﹾﻘﺘ ﹺﹶﻀﻴ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍ ﹾﻟﻤﺘ ﹶ ﹺ ﹺ‬
‫ﺎﺕ‬ ‫ﹶ‬ ‫ﹶ ﹸ ﹸ‬ ‫ﹶ‬ ‫ﹶﺨﺎﻟ ﹶﻔﺔ ﹺﰲ ﹶﻣ ﹾﻮﺗ ﹶﻬﺎ ﹶﻭ ﹶﻓﻨﹶﺎﺋ ﹶﻬﺎ ﹶﻭ ﹶﺯ ﹶﻭﺍﻟ ﹶﻬﺎ ﹶﻭﻋﹶﺪﹶ ﻣ ﹶﻬﺎ ﹶﻭ ﹸﻇ ﹸﻬ ﹺ ﹶ ﹶ‬ ‫ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﺕ ﻛ ﹶﹶﺴ ﹾﻴ ﹴﻞ ﰲ ﹶﻏﺎ ﹶﻳﺔ ﱡ‬
‫ﺍﻟﺴ ﹾﺮ ﹶﻋﺔ ﹶﺗﺘ ﹶﹶﻤ ﱠﻮ ﹸﺝ‬ ‫ﻟﻸﺳ ﹶﻤﺎﺀ ﺍﻹ ﹶﻟ ﹺﻬ ﱠﻴﺔ‪ ،‬ﹶﻓﻤ ﹾﻦ ﺳ ﱢﺮ ﻫﺬﻩ ﺍ ﹾﻟ ﹶﻮﻇﻴ ﹶﻔﺔ ﹶﺻ ﹶﺎﺭﺕ ﺍ ﹾﻟ ﹶﻤ ﹾﻮ ﹸﺟﻮ ﹶﺩ ﹸ‬ ‫ﹾ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﻫ ﹸﺮ ﺍ ﹾﻟ ﹶﻔ ﱠﻌﺎﻟ ﱠﻴ ﹸﺔ ﺍﻟﺪﱠ ﺍﺋ ﹶﻤ ﹸﺔ ﹶﻭﺍ ﹾﻟ ﹶﺨ ﱠﻼﻗ ﱠﻴ ﹸﺔ ﺍ ﹾﻟ ﹸﻤ ﹾﺴﺘﹶﻤ ﱠﺮﺓﹸ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻣ ﹾﻮﺗ ﹰﺎ ﹶﻭ ﹶﺣ ﹶﻴﺎ ﹰﺓ ﹶﻭ ﹸﻭ ﹸﺟﻮﺩ ﹰﺍ ﹶﻭﻋﹶﺪﹶ ﻣ ﹰﺎ‪ .‬ﹶﻭﻣ ﹾﻦ ﻫﺬﻩ ﺍ ﹾﻟ ﹶﻮﻇﻴ ﹶﻔﺔ ﹶﺗ ﹶﺘ ﹶﻈ ﹶ‬
‫ﻮﻝ‪ ﴾Ø × Ö Õ﴿ :‬ﻳﻌﻨﹺﻲ؛ ﺣﺴﺒﹺﻲ ﹺﻣﻦ ﺍ ﹾﻟﻮﺟ ﹺ‬
‫ﻮﺩ‬ ‫ﺃﻥ ﹶﻳ ﹸﻘ ﹶ‬‫ﹶﻓﻼ ﹸﺑﺪﱠ ﹺﱄ ﹶﻭﻟﹺﻜ ﱢﹸﻞ ﺃﺣﺪ ﹾ‬
‫ﹶ ﹸ ﹸ‬ ‫ﹶ ﹾ‬ ‫ﹶﹾ‬
‫ﻈﻬ ﹺﺮ ﹺﻣ ﹾﻦ ﹶﻣﻼﻳﻴ ﹶﻦ‬ ‫ﺍﻟﻤ ﱠﻨﻮ ﹺﺭ ﺍ ﹾﻟ ﹶﻤ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺁﻥ ﹶﺳ ﱠﻴ ﹲﺎﻝ ﻣ ﹾﻦ ﻫﺬﺍ ﺍ ﹾﻟ ﹸﻮ ﹸﺟﻮﺩ ﹸ‬
‫ﺐ ﺍ ﹾﻟﻮﺟ ﹺ‬
‫ﻮﺩ‪ .‬ﹶﻛ ﹶﻔ ﹺﺎﲏ ﹲ‬ ‫ﺍﺟ ﹺ ﹸ ﹸ‬ ‫ﺎﺭ ﹶﻭ ﹺ‬ ‫ﺃﻧﱢﻲ ﺃ ﹶﺛ ﹲﺮ ﹺﻣ ﹾﻦ ﺁ ﹶﺛ ﹺ‬
‫ﻮﺩ ﺍ ﹾﻟ ﹸﻤ ﹶﺰ ﱠﻭ ﹺﺭ ﺍﻷ ﹾﺑﺘ ﹺﹶﺮ‪.‬‬‫ﺳﻨ ﹴﹶﺔ ﹺﻣﻦ ﺍ ﹾﻟﻮﺟ ﹺ‬
‫ﹶ ﹸ ﹸ‬ ‫ﹶ‬
‫ﺎﲏ‪،‬‬ ‫ﺇﻳﻤ ﹺ ﹴ‬‫ﺎﺏ ﹶ‬ ‫ﹸﻮﻑ ﹶﺳﻨ ﹴﹶﺔ ﺑﹺﻼ ﺍﹺﻧﹾﺘﹺ ﹶﺴ ﹺ‬ ‫ﻮﺩ؛ ﻣ ﹶﻘﺎﻡ ﹸﺃﻟ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺎﺏ ﺍﻹﻳﲈﲏ ﹶﺗ ﹸﻘﻮ ﹸﻡ ﹶﺩﻗﻴ ﹶﻘ ﹲﺔ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻮ ﹸﺟ ﹶ ﹶ‬ ‫ﺍﻻﻧﹾﺘﹺ ﹶﺴ ﹺ‬ ‫ﹶﻧﻌﻢ ﺑﹺ ﹺﺴﺮ ﹺ‬
‫ﹶ ﹾ ﱢ‬
‫ﺍﻵﻻﻑ ﺳﻨﹶﺔ‪.‬ﹴ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﺐ ﻣ ﹾﻦ ﺗ ﹾﻠ ﹶﻚ‬ ‫ﹶﺑ ﹾﻞ ﺗ ﹾﻠ ﹶﻚ ﺍﻟﺪﱠ ﻗﻴ ﹶﻘ ﹸﺔ ﺃﺗ ﱡﹶﻢ ﹶﻭ ﹾﺃﻭ ﹶﺳ ﹸﻊ ﺑﹺ ﹶﻤ ﹶﺮﺍﺗ ﹶ‬
‫ﺎﺀ ﹶﻋ ﹶﻈ ﹶﻤ ﹸﺘ ﹸﻪ‪ ،‬ﹶﻭ ﹺﰲ ﺍﻷﹶ ﹺ‬ ‫ﻮﺩ ﻭ ﹺﻗﻴﻤﺘﹺ ﹺﻪ ﺃﻧ ﱢﻲ ﺻﻨﹾﻌ ﹸﺔ ﻣﻦ ﻫﻮ ﹺﰲ ﺍﻟﺴﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺭﺽ ﺁ ﹶﻳﺎ ﹸﺗ ﹸﻪ‪،‬‬ ‫ﱠ ﹶ‬ ‫ﹶ ﹶ ﹶ ﹾ ﹸ ﹶ‬ ‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻮ ﹸﺟ ﹶ ﹶ‬
‫ﺍﻷﺭ ﹶﺽ ﹺﰲ ﹺﺳﺘ ﹺﱠﺔ ﺃ ﱠﻳﺎ ﹴﻡ‪.‬‬ ‫ﹺ‬
‫ﺍﻟﺴ ﹶﻤﺎﻭﺍﺕ ﹶﻭ ﹾ‬ ‫ﹶﻭ ﹶﺧ ﹶﻠ ﹶﻖ ﱠ‬
‫ﹺﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻴﺢ‪ ،‬ﹶﻭ ﹶﺯ ﱠﻳ ﹶﻦ‬ ‫ﺍﻟﺴ ﹶﻤﺎ ﹶﺀ ﺑﹺ ﹶﻤ ﹶﺼﺎﺑﹺ ﹶ‬ ‫ﹸﻮﻉ ﹶﻣ ﹾﻦ ﹶﺯ ﱠﻳ ﹶﻦ ﹶﻭﻧ ﱠﹸﻮ ﹶﺭ ﱠ‬ ‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺ ﹶﻲ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻮ ﹸﺟﻮﺩ ﹶﻭﻛﹶﲈﻟﻪ ﺃﻧﱠﻲ ﹶﻣ ﹾﺼﻨ ﹸ‬
‫ﺯﺍﻫﻴﺮ‪.‬‬ ‫ﺭﺽ ﹶﺑﺄ ﹶ‬ ‫ﹶﻭ ﱠﺑﻬﺮ ﺍﻷﹶ ﹶ‬
‫ﹶﺎﺕ ﺑﹺ ﹶﺠ ﹺﻤﻴ ﹺﻊ‬ ‫ﹶﺎﺋﻨ ﹸ‬‫ﻫﺬ ﹺﻩ ﺍ ﹾﻟﻜ ﹺ‬
‫ﻮﻙ ﻭ ﹶﻋﺒﺪﹲ ﻟﹺﻤﻦ ﹺ‬
‫ﻮﻕ ﹶﻭ ﹶﻣ ﹾﻤ ﹸﻠ ﹲ ﹶ ﹾ ﹶ ﹾ‬ ‫ﻑ ﺃﻧﱢﻲ ﹶﻣ ﹾﺨ ﹸﻠ ﹲ‬ ‫ﺍﻟﺸﺮ ﹺ‬ ‫ﹺ‬
‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻔ ﹾﺨ ﹺﺮ ﹶﻭ ﱠ ﹶ‬
‫ﺇﺷ ﹺ‬
‫ﺎﺭﺍﺕ‬ ‫ﺎﺕ ﻛ ﹶﹶﻤﺎﻟﹺ ﹺﻪ ﹶﻭ ﹶ‬ ‫ﻴﻒ ﺑﹺﺎﻟﻨﱢﺴﺒ ﹺﺔ ﺇﱃ ﻛﹶﻤﺎﻟﹺ ﹺﻪ ﻭﺟﻤﺎﻟﹺ ﹺﻪ‪ ،‬ﻭ ﹺﻣﻦ ﺁﻳ ﹺ‬ ‫ﺎﺳﻨﹺ ﹶﻬﺎ ﻇﹺ ﱞﻞ ﹶﺿ ﹺﻌ ﹲ‬ ‫ﻛﹶﻤﺎﻻﺗﹺﻬﺎ ﻭﻣﺤ ﹺ‬
‫ﹶ ﹾ ﹶ‬ ‫ﹶ ﹶ ﹶ ﹶ‬ ‫ﹾ ﹶ‬ ‫ﹶ ﹶ ﹶ ﹶ ﹶ‬
‫ﹶﺟ ﹶﻤﺎﻟﹺ ﹺﻪ‪.‬‬
‫ﺎﺕ ﹶﻟﻄﹺﻴ ﹶﻔ ﹴﺔ‬ ‫ﻭﻛﹶﺬﺍ ﺣﺴﺒﹺﻲ ﹺﻣﻦ ﻛ ﱢﹸﻞ ﳾﺀ ﻣﻦ ﻳﺪﱠ ﹺﺧﺮ ﻣﺎ ﻻ ﻳﻌﺪﱡ ﻭﻻ ﻳﺤﺼﻰ ﹺﻣﻦ ﻧﹺﻌ ﹺﻤ ﹺﻪ ﹺﰲ ﺻﻨﹶﻴ ﹺﺪ ﹶﻗ ﹴ‬
‫ﹸ ﹾ‬ ‫ﹾ ﹶ‬ ‫ﹶ ﹾ ﹶ ﹸ ﹶ ﹸﹶ ﹶ ﹸ ﹶ‬ ‫ﹾ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹺﻫ ﹶﻲ ﹶﺑ ﹾﻴ ﹶﻦ »ﺍ ﹾﻟﻜﹶﺎﻑ ﹶﻭﺍﻟﻨﱡﻮﻥ« ﹶﻓ ﹶﻴﺪﱠ ﺧ ﹸﺮ ﺑﹺ ﹸﻘﺪﹾ ﹶﺭﺗﻪ ﹶﻣ ﹺ‬
‫ﺎﺕ ﹶﻟﻄﻴ ﹶﻔ ﹲﺔ‬ ‫ﻴﻬﺎ ﹸﺻﻨﹶ ﹾﻴﺪ ﹶﻗ ﹲ‬ ‫ﻼﻳﻴ ﹶﻦ ﻗﻨﹾ ﹶﻄﺎﺭ ﹰﺍ ﹺﰲ ﹶﻗ ﹾﺒ ﹶﻀﺔ ﹶﻭﺍﺣﺪﹶ ﺓ ﻓ ﹶ‬
‫ﺗ ﹶﹸﺴ ﱠﻤﻰ ﹸﺑ ﹸﺬﻭﺭ ﹰﺍ ﹶﻭﻧﹶﻮﺍ ﹶﻳﺎ‪.‬‬
‫ﺎﺕ‬ ‫ﻫﺬ ﹺﻩ ﺍ ﹾﻟ ﹶﻤ ﹾﺼﻨﹸﻮ ﹶﻋ ﹸ‬
‫ﺎﻥ؛ ﺍ ﹾﻟﺠ ﹺﻤ ﹸﻴﻞ ﺍﻟﺮ ﹺﺣﻴﻢ ﺍ ﱠﻟ ﹺﺬﻱ ﻣﺎ ﹺ‬
‫ﹶ‬ ‫ﱠ ﹸ‬ ‫ﹶ‬
‫ﺎﻝ ﻭ ﹺﺫﻱ ﺇﺣﺴ ﹴ‬
‫ﹾ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﻣ ﹾﻦ ﻛ ﱢﹸﻞ ﺫﻱ ﹶﺟ ﹶﻤ ﹴ ﹶ‬
‫ﻫﺬ ﹺﻩ ﺍﻟﻨﱢ ﹶﻌ ﹸﻢ‬
‫ﻮﺭ‪ .‬ﻭ ﹺ‬
‫ﻮﺭ ﹶﻭﺍﻟﺪﱡ ﹸﻫ ﹺ ﹶ‬ ‫ﻮﻝ ﹶﻭﺍ ﹾﻟ ﹸﻌ ﹸﺼ ﹺ‬‫ﻴﻼﺕ ﹼﺇﻻ ﻣﺮﺍ ﹶﻳﺎ ﻣ ﹶﺘ ﹶﻔﺎﻧﹺ ﹶﻴ ﹲﺔ ﻟﹺﺘ ﹶﹶﺠﺪﱡ ﹺﺩ ﺃﻧﻮﺍﺭ ﹶﺟﻤﺎﻟﹺ ﹺﻪ ﺑﹺﻤﺮ ﺍ ﹾﻟ ﹸﻔ ﹸﺼ ﹺ‬
‫ﹶﱢ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﺍ ﹾﻟ ﹶﺠ ﹺﻤ ﹸ‬
‫ﺐ ﺇ ﹾﻧ ﹶﻌ ﹺﺎﻣ ﹺﻪ ﺍﻟﺪﱠ ﹺﺍﺋ ﹺﻢ ﹶﻋ ﹶﻠﻰ ﹶﻣ ﱢﺮ‬‫ﺎﻫ ﹸﺮ ﻟﹺﺘ ﹶﹶﺠﺪﱡ ﹺﺩ ﹶﻣ ﹶﺮﺍﺗﹺ ﹺ‬‫ﻒ ﻣ ﹶﻈ ﹺ‬‫ﹺ‬
‫ﺍﻟﺼ ﹾﻴ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺍ ﹾﻟ ﹸﻤﺘ ﹶﹶﻮﺍﺗ ﹶﺮ ﹸﺓ ﹶﻭﺍﻷ ﹾﺛ ﹶﻤ ﹸﺎﺭ ﺍ ﹾﻟ ﹸﻤ ﹶﺘ ﹶﻌﺎﻗ ﹶﺒ ﹸﺔ ﹺﰲ ﱠ‬
‫ﺍﻟﺮﺑﹺﻴ ﹺﻊ ﹶﻭ ﱠ‬
‫ﺍﻷﻧ ﹶﺎ ﹺﻡ ﹶﻭﺍﻷﻳﱠﺎ ﹺﻡ ﹶﻭﺍﻷ ﹾﻋ ﹶﻮﺍ ﹺﻡ‪.‬‬
‫ﺃﻣﺮﻱ ﻟﺬﻟﻚ ﺍﻟﻔﺮﺩ ﻭﻟﻨﻮﻋﻪ‪ .‬ﻛﲈ ﺃﻥ ﺷﺠﺮﺓ ﺍﻟﺘﻴﻨﺔ ﲤﻮﺕ ﻭﺗﻨﻌﺪﻡ ﻭﻳﺒﻘﻰ ﺭﻭﺣﻬﺎ ﺍﻷﻣﺮﻱ ﺍﻟﺬﻱ ﻫﻮ ﻗﻮﺍﻧﲔ ﺗﺸﻜﻠﻪ ﻭﻳﺪﻭﻡ‬ ‫ﹼ‬ ‫=‬
‫ﰲ ﻧﻮﻳﺘﻪ ﺍﻟﺼﻐﲑﺓ؛ ﻓﺬﻟﻚ ﺍﻟﺮﻭﺡ ﺍﻷﻣﺮﻱ ﻻ ﻳﻤﻮﺕ ﺑﻞ ﻳﺘﺠﺪﺩ ﻋﻠﻴﻪ ﺍﻟﺼﻮﺭ‪ ،‬ﺑﻞ ﺗﺪﻭﻡ ﻣﺎﻫﻴﺘﻪ ﻟﻠﺤﻴﺎﺓ‪ .‬ﺇﺫ ﻣﺎﻫﻴﺘﻬﺎ ﻇﻞ‬
‫ﻻﺳﻢ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﺍﻟﺒﺎﻗﻴﺔ‪ ،‬ﻓﺘﺒﻘﻰ ﺗﻠﻚ ﺍﳌﺎﻫﻴﺔ ﲢﺖ ﺷﻌﺎﻉ ﺍﻻﺳﻢ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺗﺒﻘﻰ ﻫﻮﻳﺘﻪ ﺃﻳﻀﺎ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻟﻮﺍﺡ‬
‫ﺍﳌﺜﺎﻟﻴﺔ‪ .‬ﻓﻼ ﻳﻜﻮﻥ ﺍﻟﻌﺪﻡ ﹼﺇﻻ ﻋﻨﻮﺍﻧ ﹰﺎ ﻻﻧﺘﻘﺎﻝ ﻭﺟﻮﺩ ﺯﺍﺋﻞ ﺇﱃ ﺃﻧﻮﺍﻉ ﻣﻦ ﻭﺟﻮﺩ ﺩﺍﺋﻢ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٥٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﺎﻫﻴﺘﹺﻬﺎ ﺃﻧﻲ ﹶﺧ ﹺﺮﻳ ﹶﻄ ﹲﺔ ﻭﻓﹺﻬ ﹺﺮﺳ ﹶﺘ ﹲﺔ ﻭ ﹶﻓ ﹾﺬ ﹶﻟ ﹶﻜ ﹲﺔ ﻭ ﹺﻣ ﹶﻴﺰ ﹲ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻥ ﹶﻭﻣ ﹾﻘ ﹶﻴ ﹲ‬
‫ﺎﺱ‬ ‫ﹶ‬ ‫ﹶ ﹾ ﹾ ﹶ‬ ‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺤ ﹶﻴﺎﺓ ﹶﻭ ﹶﻣ ﹺ ﱠ ﹶ ﱢ‬
‫ﺕ ﹶﻭﺍ ﹾﻟ ﹶﺤ ﹶﻴ ﹺﺎﺓ‪.‬‬ ‫ﺍﺕ ﺃﺳﻤ ﹺ‬
‫ﺎﺀ ﹶﺧﺎﻟﹺ ﹺﻖ ﺍ ﹾﻟﻤﻮ ﹺ‬ ‫ﻟﹺﺠ ﹶﻠﻮ ﹺ‬
‫ﹶﹾ‬ ‫ﹾ ﹶ‬ ‫ﹶ ﹶ‬
‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺤ ﹶﻴ ﹺﺎﺓ ﹶﻭ ﹶﻭﻇﹺﻴ ﹶﻔﺘﹺ ﹶﻬﺎ ﻛ ﹾﹶﻮ ﹺﲏ ﹶﻛﻜ ﹺﹶﻠ ﹶﻤ ﹴﺔ ﹶﻣ ﹾﻜﺘﹸﻮ ﹶﺑ ﹴﺔ ﺑﹺ ﹶﻘ ﹶﻠ ﹺﻢ ﺍ ﹾﻟ ﹸﻘﺪﹾ ﹶﺭ ﹺﺓ‪ ،‬ﹶﻭ ﹸﻣ ﹾﻔ ﹺﻬ ﹶﻤ ﹴﺔ ﹶﺩﺍ ﱠﻟ ﹴﺔ ﹶﻋ ﹶﻠﻰ‬
‫ﺍﻟﺬﺍﺗﹺ ﱠﻴ ﹺﺔ ﻟﹺ ﹶﻔﺎﻃﹺ ﹺﺮ ﹶﻱ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻟ ﹸﻪ ﺍﻷﺳﲈﺀ‬ ‫ﻮﻥ ﱠ‬ ‫ﻠﺸ ﹸﺌ ﹺ‬ ‫ﺃﺳﻤ ﹺ‬
‫ﺎﺀ ﺍ ﹾﻟ ﹶﻘ ﹺﺪ ﹺﻳﺮ ﺍ ﹾﻟ ﹸﻤ ﹾﻄ ﹶﻠ ﹺﻖ ﺍ ﹾﻟ ﹶﺤ ﱢﻲ ﺍ ﹾﻟ ﹶﻘ ﱡﻴﻮ ﹺﻡ ﺑﹺ ﹶﻤ ﹾﻈ ﹶﻬ ﹺﺮ ﱠﻳ ﹺﺔ ﹶﺣ ﹶﻴ ﹺﺎﰐ ﻟﹺ ﱡ‬ ‫ﹾ ﹶ‬
‫ﺍ ﹾﻟ ﹸﺤ ﹾﺴﻨﻰ‪.‬‬
‫ﻼﲏ ﻭﺗ ﹾﹶﺸ ﹺﻬ ﹺﲑﻱ ﺑﻴﻦ ﺇﺧﻮﺍﲏ ﺍ ﹾﻟﻤ ﹾﺨ ﹸﻠﻮ ﹶﻗ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺕ‬ ‫ﹶ‬ ‫ﹶﹾ ﹶ‬ ‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺤ ﹶﻴﺎﺓ ﹶﻭ ﹸﺣ ﹸﻘﻮﻗ ﹶﻬﺎ ﺇ ﹾﻋ ﹺ ﹶ‬
‫ﻮﺍﺕ ﺃﺳ ﹺ‬
‫ﲈﺀ ﹶﺧﺎﻟﹺ ﹺﻘ ﹶﻲ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﺯ ﱠﻳﻨﹶﻨﹺﻲ‬ ‫ﹶﺎﺕ ﺑﹺﺘ ﹶﹶﺰﻳﻨﹺﻲ ﺑﹺﺠ ﹶﻠ ﹺ‬ ‫ﹶﺎﺋﻨ ﹺ‬
‫ﻮﺩ ﹶﺧﺎﻟﹺ ﹺﻖ ﺍ ﹾﻟﻜ ﹺ‬ ‫ﺎﺭﻱ ﻟﹺﻨﹶ ﹶﻈ ﹺﺮ ﹸﺷﻬ ﹺ‬ ‫ﻼﲏ ﻭﺇ ﹾﻇ ﹶﻬ ﹺ‬ ‫ﹶﻭﺇ ﹾﻋ ﹺ‬
‫ﹾ‬ ‫ﹶ‬ ‫ﱡ‬ ‫ﹸ‬
‫ﻮﺩﻱ ﹶﻭ ﹺﺧ ﹾﻠ ﹶﻌ ﹺﺔ ﻓﹺ ﹾﻄ ﹶﺮ ﹺﰐ ﹶﻭ ﹺﻗﻼ ﹶﺩ ﹺﺓ ﹶﺣ ﹶﻴ ﹺﺎﰐ ﺍ ﹾﻟ ﹸﻤﻨﹾـ ﹶﺘ ﹶﻈ ﹶﻤ ﹺﺔ ﺍ ﱠﻟﺘﹺﻲ ﻓﹺ ﹶﻴﻬﺎ ﹸﻣ ﹶﺰ ﱠﻳﻨ ﹸ‬
‫ﹶﺎﺕ ﹶﻫﺪﹶ ﺍ ﹶﻳﺎ‬ ‫ﺎﺕ ﺣ ﱠﻠ ﹺﺔ ﻭﺟ ﹺ‬
‫ﹸ ﹸ ﹸ‬
‫ﺑﹺﻤﺮﺻﻌ ﹺ‬
‫ﹸﹶ ﱠ ﹶ‬
‫ﹶﺭ ﹾﺣ ﹶﻤﺘﹺ ﹺﻪ ‪.‬‬
‫ﺐ ﺍ ﹾﻟﺤﻴ ﹺﺎﺓ ﻭ ﹸﺷﻬ ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﹺ ﹺ ﹺ ﹺ‬ ‫ﹶﻭﻛﹶﺬﺍ ﹶﺣﺴﺒﹺﻲ ﹺﻣ ﹾﻦ ﹸﺣ ﹸﻘ ﹺ‬
‫ﻮﺩﻱ ﹶﻟ ﹶﻬﺎ‬ ‫ﻮﻕ ﹶﺣ ﹶﻴ ﹺﺎﰐ ﹶﻓ ﹾﻬﻤﻲ ﻟﺘﹶﺤ ﱠﻴﺎﺕ ﹶﺫ ﹺﻭﻱ ﺍ ﹾﻟ ﹶﺤ ﹶﻴﺎﺓ ﻟ ﹶﻮﺍﻫ ﹺ ﹶ ﹶ ﹶ ﹸ‬ ‫ﹾ‬
‫ﺍﺕ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻬﺎ‪.‬‬
‫ﹶﻭ ﹶﺷ ﹶﻬﺎ ﹶﺩ ﹲ‬
‫ﺇﺣ ﹶﺴﺎﻧﹺ ﹺﻪ ﺑﹺ ﹸﺸ ﹸﻌ ﹴ‬
‫ﻮﺭ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶﻭﻛﹶﺬﺍ ﹶﺣﺴﺒﹺﻲ ﹺﻣ ﹶﻦ ﹸﺣ ﹸﻘ ﹺ‬
‫ﻮﻕ ﹶﺣ ﹶﻴﺎﺗﻰ ﹶﺗ ﹶﺒ ﱡﺮ ﹺﺟﻲ ﹶﻭﺗ ﹶﹶﺰ ﱡﻳﻨﻲ ﺑﹺ ﹸﻤ ﹶﺮ ﱠﺻ ﹶﻌﺎﺕ ﹶﺟ ﹶﻮﺍﻫ ﹺﺮ ﹾ‬ ‫ﹾ‬
‫ﹺ‬
‫ﺍﻷﺯﻟ ﱢﻲ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺽ ﻟﻨﹶ ﹶﻈﺮ ﹸﺷ ﹸﻬﻮﺩ ﹸﺳ ﹾﻠ ﹶﻄﺎﻧ ﹶﻲ ﹶ‬ ‫ﺇﻳﻤﺎﻧﹺ ﱟﻰ ﻟﹺﻠ ﹶﻌ ﹾﺮ ﹺ‬
‫ﹶ‬
‫ﺇﻳﻤ ﹺﺎﲏ‪ ،‬ﺑﹺﺄﻧﱢﻲ ﹶﻋ ﹾﺒﺪﹸ ﹸﻩ ﹶﻭ ﹶﻣ ﹾﺼﻨﻮ ﹸﻋ ﹸﻪ‬ ‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﺤ ﹶﻴ ﹺﺎﺓ ﹶﻭ ﹶﻟ ﱠﺬﺗﹺ ﹶﻬﺎ ﹺﻋ ﹾﻠ ﹺﻤﻲ ﹶﻭﺇ ﹾﺫ ﹶﻋ ﹺﺎﲏ ﹶﻭ ﹸﺷ ﹸﻌ ﹺ‬
‫ﻮﺭﻱ ﹶﻭ ﹶ‬
‫ﻴﻒ ﹸﻣﻨ ﹺﹾﻌ ﹲﻢ ﹶﻋ ﹶﻠ ﱠﻰ‪ ،‬ﹸﻳ ﹶﺮ ﱢﺑﻴﻨﹺﻲ ﻛﹶﲈ ﹶﻳ ﹺﻠ ﹸﻴﻖ‬
‫ﻳﻢ ﹶﻟﻄﹺ ﹲ‬
‫ﻴﻢ ﹺﰊ ﻛ ﹺﹶﺮ ﹲ‬
‫ﹺ‬ ‫ﹺﹺ‬
‫ﹶﺎﺝ ﺇ ﹶﻟ ﹾﻴﻪ؛ ﹶﻭ ﹸﻫ ﹶﻮ ﹶﺧﺎﻟﻘﻲ ﹶﺭﺣ ﹲ‬
‫ﹺ‬ ‫ﹺ‬
‫ﹶﻭ ﹶﻣ ﹾﺨ ﹸﻠﻮ ﹸﻗ ﹸﻪ ﹶﻭ ﹶﻓﻘ ﹸﻴﺮ ﹸﻩ ﹶﻭ ﹸﻣ ﹾﺤﺘ ﹲ‬
‫ﺑﹺ ﹺﺤﻜ ﹶﹾﻤﺘﹺ ﹺﻪ ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤﺘﹺ ﹺﻪ‪.‬‬
‫ﺎﺳ ﱠﻴﺘﹺﻲ ﺑﹺﺄﻣ ﹶﺜ ﹺ‬
‫ﺎﻝ ﹶﻋ ﹾﺠ ﹺﺰ ﹶﻱ ﺍ ﹾﻟ ﹸﻤ ﹾﻄ ﹶﻠ ﹺﻖ ﹶﻭ ﹶﻓ ﹾﻘ ﹺﺮ ﹶﻱ ﺍ ﹾﻟ ﹸﻤ ﹾﻄ ﹶﻠ ﹺﻖ‬ ‫ﻭﻛﹶﺬﺍ ﺣﺴﺒﹺﻲ ﹺﻣﻦ ﺍ ﹾﻟﺤﻴ ﹺﺎﺓ ﻭ ﹺﻗﻴﻤﺘﹺﻬﺎ ﹺﻣ ﹾﻘﻴ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹶﹶ ﹶ ﹶ ﹶ‬
‫ﹾ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬
‫ﺎﺕ ﺭﺣﻤ ﹺﺔ ﺍﻟﺮ ﹺﺣﻴ ﹺﻢ ﺍ ﹾﻟﻤ ﹾﻄ ﹶﻠ ﹺﻖ‪ ،‬ﻭ ﹶﻃﺒ ﹶﻘ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹶﻭ ﹶﺿ ﹾﻌ ﹺﻔ ﹶﻲ ﺍ ﹾﻟ ﹸﻤ ﹾﻄ ﹶﻠ ﹺﻖ ﻟﹺ ﹶﻤﺮﺍﺗﹺ ﹺ‬
‫ﺎﺕ‬ ‫ﹶ ﹶ‬ ‫ﹸ‬ ‫ﺐ ﹸﻗﺪﹾ ﹶﺭﺓ ﺍ ﹾﻟ ﹶﻘﺪ ﹺﻳﺮ ﺍ ﹾﻟ ﹸﻤ ﹾﻄ ﹶﻠ ﹺﻖ‪ ،‬ﹶﻭ ﹶﺩ ﹶﺭ ﹶﺟ ﹶ ﹾ ﹶ ﱠ‬
‫ﹸﻗ ﱠﻮ ﹺﺓ ﺍ ﹾﻟ ﹶﻘ ﹺﻮ ﱢﻱ ﺍ ﹾﻟ ﹸﻤ ﹾﻄ ﹶﻠ ﹺﻖ‪.‬‬
‫ﺎﺕ ﹺﺻ ﹶﻔ ﹺﺎﰐ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹺﻌ ﹾﻠ ﹺﻢ ﻭﺍﻹﺭﺍﺩﺓ ﹶﻭﺍ ﹾﻟ ﹸﻘﺪﹾ ﹶﺭ ﹺﺓ ﺍ ﹾﻟ ﹸﺠ ﹾﺰ ﹺﺋ ﱠﻴ ﹺﺔ ﻟﹺ ﹶﻔ ﹾﻬ ﹺﻢ‬
‫ﻭﻛﹶﺬﺍ ﺣﺴﺒﹺﻲ ﺑﹺﻤﻌﻜ ﹺﹶﺴﻴﺘﹺﻲ ﺑﹺﺠ ﹾﺰ ﹺﺋﻴ ﹺ‬
‫ﹸ ﱠ‬ ‫ﹶ ﹾ ﱠ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻴﻂ ﺑﹺﻤ ﹶﻴﺰﺍﻥ ﻋ ﹾﻠﻤﻲ ﺍ ﹾﻟ ﹸﺠ ﹾﺰﺋ ﱢﻲ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺎﺕ ﺍ ﹾﻟ ﹸﻤﺤﻴ ﹶﻄﺔ ﻟ ﹶﺨﺎﻟﻘﻲ‪ .‬ﹶﻓﺄ ﹾﻓ ﹶﻬ ﹸﻢ ﻋ ﹾﻠ ﹶﻤ ﹸﻪ ﺍ ﹾﻟ ﹸﻤﺤ ﹶ‬‫ﺍﻟﺼ ﹶﻔ ﹺ‬
‫ﱢ‬
‫ﹶﺎﻣ ﹸﻞ ﺍ ﹾﻟ ﹸﻤ ﹾﻄ ﹶﻠ ﹸﻖ‪ .‬ﹶﻓﻜ ﱡﹸﻞ ﹶﻣﺎ ﹺﰲ ﺍ ﹾﻟﻜ ﹾﹶﻮ ﹺﻥ ﹺﻣ ﹶﻦ‬
‫ﺄﻥ ﺍﹺ ﹶﻟ ﹺﻬﻲ ﻫﻮ ﺍ ﹾﻟﻜ ﹺ‬
‫ﹸ ﹶ‬ ‫ﺎﻝ؛ ﹺﻋ ﹾﻠ ﹺﻤﻲ ﺑﹺ ﱠ‬
‫ﹶﻭ ﹶﻫﻜﹶﺬﺍ ﹶﺣﺴﺒﹺﻲ ﹺﻣ ﹶﻦ ﺍ ﹾﻟﻜﹶﻤ ﹺ‬
‫ﹶ‬ ‫ﹾ‬
‫ﺎﺭﺍﺕ ﺇﱃ ﻛﹶﻤﺎﻟﹺﻪ‪.‬ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺎﻝ ﹺﻣﻦ ﺁﻳ ﹺ‬
‫ﹶ‬ ‫ﺎﺕ ﻛ ﹶﹶﻤﺎﻟﻪ‪ ،‬ﹶﻭﺍ ﹶﺷ ﹲ‬ ‫ﺍ ﹾﻟﻜ ﹶﹶﻤ ﹺ ﹾ ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٥٨‬‬
‫ﹶﻔﴘ‪ ،‬ﺍﻹﻳﲈﻥ ﺑﹺﺎﷲ‪ .‬ﺇﺫ ﺍﻹﻳﲈﻥ ﻟﹺ ﹾﻠ ﹶﺒ ﹶﺸ ﹺﺮ ﹶﻣﻨﹾ ﹶﺒ ﹲﻊ ﻟﹺﻜ ﱢﹸﻞ ﻛﹶﲈﻻﺗﹺ ﹺﻪ‪.‬‬ ‫ﹶﻭﻛﹶﺬﺍ ﹶﺣﺴﺒﹺﻲ ﹺﻣ ﹶﻦ ﺍ ﹾﻟﻜﹶﻤ ﹺ‬
‫ﺎﻝ ﹺﰲ ﻧ ﹺ‬ ‫ﹶ‬ ‫ﹾ‬
‫ﺎﺟﺎﺗﹺ ﹶﻲ ﺍ ﹾﻟ ﹶﻤ ﹾﻄ ﹸﻠﻮ ﹶﺑ ﹺﺔ ﺑﹺﺄﻧ ﹶﹾﻮﺍ ﹺﻉ ﺃ ﹾﻟ ﹺﺴﻨ ﹺﹶﺔ ﹺﺟ ﹶﻬﺎﺯﺍﺗﹺ ﹶﻲ ﺍ ﹾﻟ ﹸﻤ ﹾﺨﺘ ﹺﹶﻠ ﹶﻔ ﹺﺔ‪،‬‬ ‫ﹺ‬
‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﻣ ﹾﻦ ﻛ ﱢﹸﻞ ﳾﺀ ﻷﻧ ﹶﹾﻮﺍ ﹺﻉ ﹶﺣ ﹶ‬
‫ﻫﻮ ﹸﻳ ﹾﻄ ﹺﻌ ﹸﻤﻨﹺﻲ ﹶﻭ ﹶﻳ ﹾﺴ ﹺﻘﻴﻨﹺﻲ ﹶﻭ ﹸﻳ ﹶﺮ ﱢﺑﻴﻨﹺﻲ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺﹺ‬
‫ﺍ ﹶﻟ ﹺﻬﻲ ﹶﻭ ﹶﺭ ﱢﺑﻲ ﹶﻭ ﹶﺧﺎﻟﻘﻲ ﹶﻭ ﹸﻣ ﹶﺼ ﱢﻮ ﹺﺭ ﹶﻱ ﺍ ﱠﻟﺬﻱ ﹶﻟ ﹸﻪ ﺍﻷﺳﲈﺀ ﺍ ﹾﻟ ﹸﺤ ﹾﺴﻨﹶﻰ ﺍ ﱠﻟﺬﻱ ﹶ‬
‫ﹺ‬
‫ﹶﻭ ﹸﻳﺪﹶ ﱢﺑ ﹸﺮ ﹺﲏ ﹶﻭ ﹸﻳﻜ ﱢﹶﻤ ﹸﻠﻨﹺﻲ‪ ،‬ﹶﺟ ﱠﻞ ﹶﺟﻼ ﹸﻟ ﹸﻪ ﹶﻭ ﹶﻋ ﱠﻢ ﻧ ﹶﹶﻮﺍ ﹸﻟ ﹸﻪ‪.‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﺣﺴﺒﹺﻲ ﻟﹺﻜ ﱢﹸﻞ ﻣ ﹶﻄﺎﻟﹺﺒﹺﻲ ﻣﻦ ﹶﻓﺘﹶﺢ ﺻﻮﺭ ﹺﰐ ﻭﺻﻮﺭ ﹶﺓ ﺃﻣ ﹶﺜ ﹺﺎﱄ ﹺﻣﻦ ﹶﺫ ﹺﻭﻱ ﺍ ﹾﻟﺤﻴ ﹺﺎﺓ ﹺﰲ ﺍ ﹾﻟﻤ ﹺ‬
‫ﺎﺀ ﺑﹺ ﹶﻠﻄﹺ ﹺ‬
‫ﻴﻒ‬ ‫ﹶ‬ ‫ﹶﹶ‬ ‫ﹾ‬ ‫ﹶ ﹾ ﹶ ﹸ ﹶ ﹶ ﹸ ﹶ ﹾ‬ ‫ﹶ‬ ‫ﹶ ﹾ‬
‫ﻴﻒ ﹸﺭ ﹸﺑﻮﺑﹺ ﱠﻴﺘﹺ ﹺﻪ‪.‬‬
‫ﻴﻒ ﹺﺣﻜﹾﻤﺘﹺ ﹺﻪ ﻭ ﹶﻟﻄﹺ ﹺ‬
‫ﹶ ﹶ‬
‫ﻴﻒ ﹸﻗﺪﹾ ﺭﺗﹺ ﹺﻪ ﻭ ﹶﻟﻄﹺ ﹺ‬
‫ﹶ ﹶ‬
‫ﺻﻨ ﹺﹾﻌ ﹺﻪ ﻭ ﹶﻟﻄﹺ ﹺ‬
‫ﹶ‬ ‫ﹸ‬
‫ﺎﺻ ﹺﺪﻱ ﹶﻣ ﹾﻦ ﺃﻧ ﹶﹾﺸ ﹶﺄ ﹺﲏ ﹶﻭ ﹶﺷ ﱠﻖ ﹶﺳ ﹾﻤ ﹺﻌﻲ ﹶﻭ ﹶﺑ ﹶﺼ ﹺﺮﻱ‪ ،‬ﹶﻭﺃ ﹾﺩ ﹶﺭ ﹶﺝ ﰲ ﹺﺟ ﹾﺴ ﹺﻤﻲ‬ ‫ﻭﻛﹶﺬﺍ ﺣﺴﺒﹺﻲ ﻟﹺﻜ ﱢﹸﻞ ﻣ ﹶﻘ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻟﹺ ﹶﺴﺎﻧ ﹰﺎ ﹶﻭ ﹶﺟﻨﺎﻧ ﹰﺎ‪ ،‬ﹶﻭ ﹾﺃﻭ ﹶﺩ ﹶﻉ ﻓ ﹶﻴﻬﺎ ﹶﻭ ﹺﰲ ﺟ ﹶﻬ ﹺ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺎﺳ ﹰﺔ ﻻ ﹸﺗ ﹶﻌﺪﱡ ﻟ ﹶﻮ ﹾﺯﻥ ﹸﻣﺪﱠ ﹶﺧ ﹶﺮﺍﺕ ﺃﻧﻮﺍﻉ‬ ‫ﺎﺯﺍﰐ؛ ﹶﻣ ﹶﻮ ﹺﺍﺯﻳ ﹶﻦ ﹶﺣ ﱠﺴ ﱠ‬
‫ﹸﺤ ﹶﺼﻰ ﻟﹺ ﹶﻔ ﹾﻬ ﹺﻢ ﺃﻧﻮﺍﻉ‬ ‫ﺎﺳ ﹰﺔ ﻻ ﺗ ﹾ‬
‫ﹴ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﹶﺧ ﹶﺰﺍﺋ ﹺﻦ ﹶﺭ ﹾﺣ ﹶﻤﺘﻪ‪ .‬ﹶﻭﻛﹶﺬﺍ ﺃ ﹾﺩ ﹶﻣ ﹶﺞ ﹺﰲ ﻟ ﹶﺴ ﹺﺎﲏ ﹶﻭ ﹶﺟﻨﹶﺎﻧﻰ ﹶﻭﻓ ﹾﻄ ﹶﺮ ﹺﰐ ﺁﻻﺕ ﹶﺟ ﱠﺴ ﹶ‬
‫ﹺﹺ‬ ‫ﹺ‬
‫ﺃﺳ ﹶﻤ ﹺﺎﺋ ﹺﻪ‪.‬‬ ‫ﹸﻮﺯ ﹾ‬ ‫ﹸﻛﻨ ﹺ‬

‫ﻴﻒ‬‫ﺍﻟﻀ ﹺﻌ ﹺ‬ ‫ﻮﺩ ﹶﻱ ﱠ‬ ‫ﻭﻛﹶﺬﺍ ﺣﺴﺒﹺﻲ ﻣﻦ ﺃﺩﺭﺝ ﹺﰲ ﹶﺷ ﹾﺨ ﹺﺼﻲ ﺍﻟﺼ ﹺﻐ ﹺﲑ ﺍ ﹾﻟﺤ ﹺﻘ ﹺﲑ‪ ،‬ﻭﺃﺩﻣﺞ ﹺﰲ ﻭﺟ ﹺ‬
‫ﹸ ﹸ‬ ‫ﹶ ﹾﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﱠ‬ ‫ﹶ ﹾ ﹾﹶ ﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬
‫ﻫﺬﻩﹺ‬
‫ﻴﺎﺕ ﻭ ﹺ‬ ‫ﻫﺬ ﹺﻩ ﺍ ﹾﻟﺤﻮﺍﺱ ﻭﺍ ﹾﻟ ﹺﺤﺴ ﹺ‬ ‫ﺎﺯﺍﺕ ﻭ ﹺ‬ ‫ﻫﺬ ﹺﻩ ﺍ ﹾﻟﺠﻮ ﹺﺍﺭﺡ ﻭﺍ ﹾﻟ ﹺﺠﻬ ﹺ‬ ‫ﺍﻵﻻﺕ ﻭ ﹺ‬ ‫ﹺ‬ ‫ﺍ ﹾﻟ ﹶﻔ ﹺﻘ ﹺﲑ ﻫﺬﻩ ﺍﻷ ﹾﻋ ﹶﻀﺎ ﹶﺀ ﹶﻭ‬
‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﱢ‬ ‫ﹶ ﹶ ﱠ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹶ ﹶ ﹶ‬ ‫ﹶ‬
‫ﺎﺕ ﺃﺳﲈﺋﻪ ﺑﹺ ﹶﺠ ﹺﻠ ﹺ‬ ‫ﺎﺱ ﺟ ﹺﻤﻴ ﹺﻊ ﺃﻧﻮﺍﻉ ﻧﹺﻌ ﹺﻤ ﹺﻪ‪ ،‬ﻭﻹﺫﺍ ﹶﻗ ﹺﺔ ﺃﻛﺜﺮ ﺗﹶﺠ ﱢﻠﻴ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟ ﱠﻠ ﹶﻄ ﹺﺎﺋ ﹶ‬
‫ﻴﻞ‬ ‫ﹶ ﱠ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﻹﺣ ﹶﺴ ﹺ ﹶ‬ ‫ﻒ ﹶﻭﺍ ﹾﻟ ﹶﻤ ﹾﻌﻨ ﹺﹶﻮﻳﺎﺕ؛ ﹾ‬
‫ﻴﻒ ﹺﺣﻜ ﹶﹾﻤﺘﹺ ﹺﻪ‪.‬‬ ‫ﻴﻞ ﺭﺣﻤﺘﹺ ﹺﻪ ﻭﺑﹺﻜﹶﺒﹺ ﹺﲑ ﺭﺑﻮﺑﹺﻴﺘﹺ ﹺﻪ ﻭﻛ ﹺﹶﺮﻳ ﹺﻢ ﺭ ﹾﺃ ﹶﻓﺘﹺ ﹺﻪ ﻭﺑﹺﻌﻈﹺﻴ ﹺﻢ ﹸﻗﺪﹾ ﺭﺗﹺ ﹺﻪ ﻭ ﹶﻟﻄﹺ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹸﹸ ﱠ ﹶ‬
‫ﹺ‬
‫ﹸﺃ ﹸﻟﻮﻫ ﱠﻴﺘﻪ ﹶﻭ ﹶﺟﻤ ﹺ ﹶ ﹾ ﹶ ﹶ‬
‫ﹺ ﹺﹺ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﳋﺎﻣﺴﺔ‬
‫ﹶﺨﺮ ﹰﺍ‪ :‬ﹶﺣ ﹾﺴﺒﹺﻲ ﹶﻣ ﹾﻦ ﹶﺧ ﹶﻠ ﹶﻘﻨﹺﻲ‪،‬‬
‫ﻻ ﻭﻣﺘ ﹶﹶﺸﻜﱢﺮ ﹰﺍ ﻭﻣ ﹾﻔﺘ ﹺ‬
‫ﹶ ﹸ‬ ‫ﻻ ﹶﻭ ﹶﻗﺎ ﹰ ﹶ ﹸ‬
‫ﻮﻝ ﹶﺣﺎ ﹰ‬ ‫ﺃﻥ ﹶﻳ ﹸﻘ ﹶ‬ ‫ﻻ ﹸﺑﺪﱠ ﹺﱄ ﹶﻭﻟﹺﻜ ﱢﹸﻞ ﺃﺣﺪ ﹾ‬
‫ﹸﻮﺭ ﺍ ﹾﻟﻮﺟ ﹺ‬ ‫ﹺ‬ ‫ﻭ ﹾ ﹺ ﹺ‬
‫ﻮﺩ‪.‬‬ ‫ﺃﺧ ﹶﺮ ﹶﺟﻨﻲ ﻣ ﹾﻦ ﹸﻇ ﹾﻠ ﹶﻤﺔ ﺍ ﹾﻟ ﹶﻌﺪﹶ ﹺﻡ‪ ،‬ﹶﻭﺃ ﹾﻧ ﹶﻌ ﹶﻢ ﹶﻋ ﹶﻠ ﱠﻲ ﺑﹺﻨ ﹺ ﹸ ﹸ‬ ‫ﹶ‬
‫ﻭﻛﹶﺬﺍ ﺣﺴﺒﹺﻲ ﻣﻦ ﺟﻌ ﹶﻠﻨﹺﻲ ﺣﻴﺎ ﹶﻓﺄ ﹾﻧﻌﻢ ﹶﻋ ﹶﻠﻲ ﻧﹺﻌﻤ ﹶﺔ ﺍ ﹾﻟﺤﻴ ﹺﺎﺓ ﺍ ﱠﻟﺘﹺﻲ ﹸﺗﻌﻄﹺﻲ ﻟﹺﺼ ﹺ‬
‫ﺎﺣﺒﹺ ﹶﻬﺎ ﻛ ﱠﹸﻞ ﳾﺀ‬ ‫ﹶ‬ ‫ﹾ‬ ‫ﹶﹶ‬ ‫ﹶ ﹶ ﱠ ﹾﹶ‬ ‫ﹶ‬ ‫ﹶ ﹾ ﹶ ﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬
‫ﺎﺣﺒﹺﻬﺎ ﺇﱃ ﻛ ﱢﹸﻞ ﹶﺷﻲﺀ‪.‬ﹴ‬
‫ﻭﺗ ﹺﹸﻤﺪﱡ ﻳﺪﹶ ﺻ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬
‫ﻭﻛﹶﺬﺍ ﺣﺴﺒﹺﻲ ﻣﻦ ﺟﻌ ﹶﻠﻨﹺﻲ ﺇﻧﹾﺴﺎﻧ ﹰﺎ ﹶﻓﺄ ﹾﻧﻌﻢ ﹶﻋ ﹶﻠﻲ ﺑﹺﻨﹺﻌﻤ ﹺﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺍ ﱠﻟﺘﹺﻲ ﺻﻴـﺮ ﹺ‬
‫ﺕ ﺍﻹﻧﺴﺎﻥ ﹶﻋﺎ ﹶﻟﻤ ﹰﺎ‬ ‫ﹶ ﱠ ﹶ‬ ‫ﹶ ﹶ ﱠ ﹾﹶ‬ ‫ﹶ‬ ‫ﹶ ﹾ ﹶ ﹾ ﹶ ﹶ‬ ‫ﹶ‬
‫ﹺ‬
‫ﻨﻰ ﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻌﺎ ﹶﻟ ﹺﻢ ﺍ ﹾﻟﻜﹶﺒﹺ ﹺﲑ‪.‬‬ ‫ﹺ‬
‫ﹶﺻﻐﻴﺮ ﹰﺍ ﺃ ﹾﻛ ﹶﺒﺮ ﹶﻣ ﹾﻌ ﹰ‬
‫‪٤٥٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻭﻛﹶﺬﺍ ﺣﺴﺒﹺﻲ ﻣﻦ ﺟﻌ ﹶﻠﻨﹺﻲ ﻣ ﹾﺆ ﹺﻣﻨ ﹰﺎ ﹶﻓﺄ ﹾﻧﻌﻢ ﹶﻋ ﹶﻠﻲ ﻧﹺﻌﻤ ﹶﺔ ﺍﻹﻳﲈﻥ ﺍ ﱠﻟ ﹺﺬﻱ ﻳﺼﻴـﺮ ﺍﻟﺪﱡ ﹾﻧﻴﺎ ﻭ ﹺ‬
‫ﺍﻵﺧ ﹶﺮ ﹶﺓ‬ ‫ﹶ ﹶ‬ ‫ﹸ ﹶ ﱢ ﹸ‬ ‫ﹶ ﹶ ﱠ ﹾﹶ‬ ‫ﹸ‬ ‫ﹶ ﹾ ﹶ ﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬
‫ﻛﹶﺴ ﹾﻔﺮ ﹶﺗﻴ ﹺﻦ ﻣﻤ ﹸﻠﻮ ﹶﺋ ﹶﺘﻴ ﹺﻦ ﹺﻣﻦ ﺍﻟﻨﱢﻌ ﹺﻢ ﻳ ﹶﻘﺪﱢ ﻣﻬﻤﺎ ﺇﱃ ﺍ ﹾﻟﻤ ﹾﺆ ﹺﻣ ﹺﻦ ﺑﹺﻴ ﹺﺪ ﺍﻹﻳﻤﺎﻥ‪.‬ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﹶ ﹶ ﹸ ﹸﹸ ﹶ‬ ‫ﹸ ﹶ ﹾ ﹶﹾ ﹾ‬
‫ﺍﻟﺴﻼ ﹸﻡ‪ ،‬ﹶﻓﺄ ﹾﻧ ﹶﻌ ﹶﻢ ﹶﻋ ﹶﻠ ﱠﻲ ﺑﹺ ﹶﻤﺎ ﹺﰲ‬ ‫ﹺ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﺍﻟﺼﻼ ﹸﺓ ﹶﻭ ﱠ‬‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﹶﻣ ﹾﻦ ﹶﺟ ﹶﻌ ﹶﻠﻨﻲ ﻣ ﹾﻦ ﹸﺃ ﱠﻣﺔ ﹶﺣﺒﹺﻴﺒﹺﻪ ﹸﻣ ﹶﺤ ﱠﻤﺪ ﹶﻋ ﹶﻠ ﹾﻴﻪ ﱠ‬
‫ﺎﻻﺕ ﺍ ﹾﻟ ﹶﺒ ﹶﺸ ﹺﺮ ﱠﻳ ﹺﺔ‪ ..‬ﹶﻭﺑﹺﺘﹺ ﹾﻠ ﹶﻚ‬
‫ﺐ ﺍ ﹾﻟﻜﹶﻤ ﹺ‬
‫ﹶ‬ ‫ﺍﻹﻳﲈﻥ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻤ ﹶﺤ ﱠﺒ ﹺﺔ ﹶﻭﺍ ﹾﻟ ﹶﻤ ﹾﺤ ﹸﺒﻮﺑﹺ ﱠﻴ ﹺﺔ ﺍﻹ ﹶﻟ ﹺﻬ ﱠﻴ ﹺﺔ‪ ،‬ﺍ ﱠﻟﺘﹺﻲ ﹺﻫ ﹶﻲ ﹺﻣ ﹾﻦ ﺃ ﹾﻋ ﹶﻠﻰ ﹶﻣ ﹶﺮﺍﺗﹺ ﹺ‬
‫ﻼﺕ ﹶﺩ ﹺﺍﺋ ﹶﺮ ﹺﺓ ﺍﻹﻣﻜﺎﻥ‬ ‫ﺎﺩﻱ ﺍﹺﺳﺘﹺ ﹶﻔﺎﺩ ﹺﺓ ﺍ ﹾﻟﻤ ﹾﺆ ﹺﻣ ﹺﻦ ﺇﱃ ﻣﺎ ﻻ ﻳ ﹶﺘﻨﹶﺎﻫﻰ ﹺﻣﻦ ﻣ ﹾﺸﺘﹶﻤ ﹺ‬
‫ﹾ ﹸ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹾ ﹶ ﹸ‬
‫ﺍ ﹾﻟﻤﺤﺒ ﹺﺔ ﺍﻹﻳﲈﻧﻴﺔ ﺗﹶﻤﺘﹶﺪﱡ ﺃﻳ ﹺ‬
‫ﹾ ﹶ‬ ‫ﹶ ﹶﱠ‬
‫ﹶﻭﺍ ﹾﻟ ﹸﻮ ﹸﺟ ﹺ‬
‫ﻮﺏ‪.‬‬
‫ﺇﻳﻤﺎﻧ ﹰﺎ ﹶﻋ ﹶﻠﻰ ﻛﹶﺜﹺ ﹴﲑ ﹺﻣ ﹾﻦ ﹶﻣ ﹾﺨ ﹸﻠﻮﻗﺎﺗﹺ ﹺﻪ‪ ،‬ﹶﻓ ﹶﻠ ﹾﻢ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﹶﻣ ﹾﻦ ﹶﻓ ﱠﻀ ﹶﻠﻨﻲ ﺟﻨﹾﺴ ﹰﺎ ﹶﻭﻧ ﹾﹶﻮﻋ ﹰﺎ ﹶﻭﺩﻳﻨ ﹰﺎ ﹶﻭ ﹶ‬
‫ﹶﻳ ﹾﺠ ﹶﻌ ﹺﻠﻨﹺﻲ ﹶﺟ ﹺﺎﻣﺪ ﹰﺍ ﹶﻭﻻ ﹶﺣ ﹶﻴﻮﺍﻧ ﹰﺎ ﹶﻭﻻ ﹶﺿﺎ ﹰ‬
‫ﻻ ‪ .‬ﹶﻓ ﹶﻠ ﹸﻪ ﺍ ﹾﻟ ﹶﺤ ﹾﻤﺪﹸ ﹶﻭ ﹶﻟ ﹸﻪ ﱡ‬
‫ﺍﻟﺸﻜ ﹸﹾﺮ‪.‬‬
‫ﺃﺳ ﹶﻤ ﹺﺎﺋ ﹺﻪ‪ ،‬ﹶﻭﺃ ﹾﻧ ﹶﻌ ﹶﻢ ﹶﻋ ﹶﻠ ﱠﻲ ﺑﹺﻨﹺ ﹾﻌ ﹶﻤ ﹴﺔ ﻻ ﺗ ﹶﹶﺴ ﹸﻌ ﹶﻬﺎ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﹶﻣ ﹾﻦ ﹶﺟ ﹶﻌ ﹶﻠﻨﻲ ﹶﻣ ﹾﻈ ﹶﻬﺮ ﹰﺍ ﹶﺟﺎﻣﻌ ﹰﺎ ﻟﺘ ﹶﹶﺠ ﱢﻠ ﱠﻴﺎﺕ ﹾ‬
‫ﻱ ﺍ ﹾﻟ ﹸﻤ ﹾﺆ ﹺﻣ ﹺﻦ()‪ (١‬ﹶﻳ ﹾﻌﻨﹺﻲ ﱠ‬
‫ﺃﻥ‬ ‫ﹺ‬
‫ﺐ ﹶﻋ ﹾﺒﺪ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﹶﺎﺕ ﺑﹺﺴ ﱢﺮ ﹶﺣﺪﻳﺚ )ﻻ ﹶﻳ ﹶﺴ ﹸﻌﻨـﻲ ﹾﺃﺭﴈ ﹶﻭﻻ ﹶﺳ ﹶﻤﺎﺋﻲ ﹶﻭ ﹶﻳ ﹶﺴ ﹸﻌﻨﻲ ﹶﻗ ﹾﻠ ﹸ‬
‫ﹶﺎﺋﻨ ﹸ ﹺ‬ ‫ﺍ ﹾﻟﻜ ﹺ‬
‫ﹶﺎﺋﻨ ﹺ‬ ‫ﺎﺕ ﺍﻷﺳﲈﺀ ﺍ ﹾﻟﻤﺘﹶﺠ ﱢﻠﻴ ﹺﺔ ﹺﰲ ﺟ ﹺﻤﻴ ﹺﻊ ﺍ ﹾﻟﻜ ﹺ‬ ‫ﺎﻫﻴ ﹶﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻣ ﹾﻈﻬﺮ ﺟ ﹺﺎﻣﻊ ﻟﹺﺠ ﹺﻤﻴ ﹺﻊ ﺗﹶﺠ ﱢﻠﻴ ﹺ‬ ‫ﹺ‬
‫ﹶﺎﺕ‪.‬‬ ‫ﹶ‬ ‫ﹸ ﹶ ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹶﹲ ﹶ ﹲ ﹶ‬ ‫ﺍ ﹾﻟ ﹶﻤ ﱠ‬
‫ﹶﻭﻛﹶﺬﺍ ﹶﺣ ﹾﺴﺒﹺﻲ ﹶﻣ ﹺﻦ ﹾﺍﺷﺘﹶﺮ￯ ﹸﻣ ﹾﻠ ﹶﻜ ﹸﻪ ﺍ ﱠﻟ ﹺﺬﻱ ﹺﻋﻨ ﹺﹾﺪﻱ ﹺﻣﻨﱢﻲ ﻟﹺ ﹶﻴ ﹾﺤ ﹶﻔ ﹶﻈ ﹸﻪ ﹺﱄ‪ ،‬ﹸﺛ ﱠﻢ ﹸﻳ ﹺﻌﻴﺪﹶ ﹸﻩ ﺇ ﹶﻟ ﱠﻲ‪ ،‬ﹶﻭﺃ ﹾﻋﻄﺎﻧﺎ ﹶﺛ ﹶﻤﻨﹶ ﹸﻪ‬
‫ﹶﺎﺋﻨ ﹺ‬ ‫ﺍﺕ ﺍ ﹾﻟﻜ ﹺ‬ ‫ﻮﺩﻱ ﹺﰲ ﹶﺫﺭ ﹺ‬ ‫ﺍﺕ ﻭﺟ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺸﻜ ﹸﹾﺮ ﹶﻭ ﹶﻟ ﹸﻪ ﺍ ﹾﻟ ﹶﺤ ﹾﻤﺪﹸ ﺑﹺ ﹶﻌﺪﹶ ﹺﺩ ﹶﺿ ﹾﺮ ﹺ‬
‫ﺍ ﹾﻟ ﹶﺠﻨﱠ ﹶﺔ‪ .‬ﹶﻓ ﹶﻠ ﹸﻪ ﱡ‬
‫ﹶﺎﺕ‪.‬‬ ‫ﱠ‬ ‫ﺏ ﹶﺫ ﱠﺭ ﹸ ﹸ‬

‫ﹸﻮﺭ ﹸﻣ ﹶﺤ ﱠﻤﺪﹾ ﹶﺻ ﱠﻠﻰ ﺍﷲ‬

‫ﻧ ﹾ‬ ‫ﹶﺣ ﹾﺴـﺒﻲ ﹶﺭ ﱢﺑـﻲ ﹶﺟ ﱠ‬
‫ـﻞ ﺍﷲ‬
‫ﻻ ﺍﹺ ﹶﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ‬
‫ﹺﺳ ﱡﺮ ﹶﻗـ ﹾﻠﺒﹺﻲ ﹺﺫﻛ ﹸﹾﺮ ﺍﷲ‬ ‫ﹶﺣ ﹾﺴﺒﹺـﻲ ﹶﺭ ﱢﺑـﻲ ﹶﺟ ﱠ‬
‫ـﻞ ﺍﷲ‬
‫ﺃﺣ ﹶﻤﺪﹾ ﹶﺻـ ﱠﻠـﻰ ﺍﷲ‬ ‫ﹺ‬
‫ﹾـﺮ ﹾ‬
‫ﺫﻛ ﹸ‬
‫ﻻ ﺍﹺ ﹶﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ‬

‫)‪ (١‬ﺍﻧﻈﺮ‪ :‬ﺃﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﻟﺰﻫﺪ ‪٨١‬؛ ﺍﻟﻐﺰﺍﱄ‪ ،‬ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ‪١٥/٣‬؛ ﺍﻟﺪﻳﻠﻤﻲ‪ ،‬ﺍﳌﺴﻨﺪ ‪١٧٤/٣‬؛ ﺍﻟﺰﺭﻛﴚ‪ ،‬ﺍﻟﺘﺬﻛﺮﺓ‬
‫ﰲ ﺍﻷﺣﺎﺩﻳﺚ ﺍﳌﺸﺘﻬﺮﺓ ‪١٣٥‬؛ ﺍﻟﺴﺨﺎﻭﻱ‪ ،‬ﺍﳌﻘﺎﺻﺪ ﺍﳊﺴﻨﺔ ‪٩٩٠‬؛ ﺍﻟﻌﺠﻠﻮﲏ‪ ،‬ﻛﺸﻒ ﺍﳋﻔﺎﺀ ‪ ..٢٥٥/٢‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‬
‫ﻼ ﻣﻨﻬﲈ‬ ‫ﹴ‬
‫ﲨﺎﻋﺔ ﻟﻪ ﻣﻦ ﺍﻟﺼﻮﻓﻴﺔ ﻻ ﻳﺮﻳﺪﻭﻥ ﺣﻘﻴﻘﺔ ﻇﺎﻫﺮﻩ ﻣﻦ ﺍﻻﲢﺎﺩ ﻭﺍﳊﻠﻮﻝ ﻷﻥ ﻛ ﹰ‬ ‫ﻭﺫﻛﺮ‬ ‫ﺍﳍﻴﺘﻤﻲ ﰲ ﺍﻟﻔﺘﺎﻭ￯ ﺍﳊﺪﻳﺜﻴﺔ‪:‬‬
‫ﹸ‬
‫ﻛﻔﺮ‪ ،‬ﻭﺻﺎﳊﻮ ﺍﻟﺼﻮﻓﻴﺔ ﺃﻋﺮﻑ ﺍﻟﻨﺎﺱ ﺑﺎﷲ ﻭﻣﺎ ﳚﺐ ﻟﻪ ﻭﻣﺎ ﻳﺴﺘﺤﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻧﲈ ﻳﺮﻳﺪﻭﻥ ﺑﺬﻟﻚ ﺃﻥ ﻗﻠﺐ ﺍﳌﺆﻣﻦ ﻳﺴﻊ‬
‫ﺍﻹﻳﲈﻥ ﺑﺎﷲ ﻭﳏﺒﺘﻪ ﻭﻣﻌﺮﻓﺘﻪ‪ .‬ﺃ ﻫـ ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٦٠‬‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‬
‫)‪(١‬‬
‫ﻮﻝ ﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹼﺇﻻ ﺑﺎﷲ ﺍﻟ ﹶﻌﻠﹺ ﱢﻲ ﺍﻟ ﹶﻌﻈﻴ ﹺﻢ «‬
‫ﰲ »ﻻ ﹶﺣ ﹶ‬

‫ﻭﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﻄﻴﺒﺔ ﺍﳌﺒﺎﺭﻛﺔ ﺧﺎﻣﺴﺔ ﻣﻦ ﺍﳋﻤﺲ ﺍﻟﺒﺎﻗﻴﺎﺕ ﺍﻟﺼﺎﳊﺎﺕ ﺍﳌﺸﻬﻮﺭﺍﺕ ﺍﻟﺘﻲ‬
‫ﺍﻟﻌﻠﻲ‬
‫ﹼ‬ ‫ﻫﻲ‪» :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪ .‬ﻭﺍﳊﻤﺪ ﷲ‪ ،‬ﻭﻻ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ‪ ،‬ﻭﺍﷲ ﺍﻛﱪ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﹼﺇﻻ ﺑﺎﷲ‬
‫ﺍﻟﻌﻈﻴﻢ«‪.‬‬

‫‬

‫ﺣﺎﺟﺎﰐ ﹶﻭ ﹶﻣﻄﺎﻟﹺﺒﻲ ﻻ ﹸﺗ ﹶﻌﺪﱡ ﹶﻭﻻ ﺗﹸﺤﴡ‪،‬‬ ‫ﺃﻥ ﹶ‬ ‫ﻘﺮ ﺑﹺﻼ ﻧﹺﻬﺎ ﹶﻳ ﹴﺔ‪ ،‬ﹶﻣ ﹶﻊ ﱠ‬ ‫ﹺ‬
‫ﺇﳍﻲ ﹶﻭ ﹶﺳ ﱢﻴﺪﻱ ﹶﻭ ﹶﻣﺎﻟﻜﻲ! ﹺﱄ ﹶﻓ ﹲ‬
‫ﺍﻟﺮﺣﻴ ﹺﻢ! ﹶﻭﻳﺎ ﺧﺎﻟﹺﻘﻲ ﺍﻟﻜﹶﺮﻳﻢ!‬ ‫ﹶﻘﺼ ﹸﺮ ﹶﻳﺪﻱ ﹶﻋ ﹾﻦ ﺃﺩﻧﻰ ﹶﻣﻄﺎﻟﹺﺒﻲ‪ .‬ﹶﻓﻼ ﹶﺣ ﹶ‬
‫ﻮﻝ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺭ ﱢﺑ ﹶﻲ ﱠ‬ ‫ﹶﻭﺗ ﹸ‬
‫ﻛﻴﻞ ﻳﺎ ﻛﺎﰲ‪.‬‬‫ﺴﻴﺐ ﻳﺎ ﹶﻭ ﹸ‬
‫ﻳﺎ ﹶﺣ ﹸ‬
‫ﺇ ﹶﻟﻬﻲ! ﺍﺧﺘﻴﺎﺭﻱ ﻛ ﹶﹶﺸﻌﺮ ﹴﺓ ﹶﺿﻌﻴ ﹶﻔ ﹴﺔ‪ ،‬ﻭﺁﻣﺎﱄ ﻻ ﺗﹸﺤﺼﻰ‪ .‬ﹶﻓﺄ ﹾﻋﺠ ﹸﺰ ﹺ‬
‫ﺩﺍﺋ ﹶﻤ ﹰﺎ ﹶﻋ ﱠﻤﺎ ﻻ ﺃﺳﺘﹶﻐﻨﻲ ﹶﻋﻨﻪ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﺴﻴﺐ ﻳﺎ ﻛﹶﺎﰲ‪.‬‬ ‫ﻛﻴﻞ ﻳﺎ ﹶﺣ ﹸ‬ ‫ﹶﻔﻴﻞ ﻳﺎ ﹶﻭ ﹸ‬
‫ﹶﺮﻳﻢ ﻳﺎ ﻛ ﹸ‬ ‫ﻮﻝ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﻏ ﱡ‬
‫ﻨﻲ ﻳﺎ ﻛ ﹸ‬ ‫ﺃﺑﹶﺪ ﹰﺍ‪ .‬ﹶﻓﻼ ﹶﺣ ﹶ‬
‫ﺃﻥ ﺍﻷﻋﺪﺍﺀ ﻭ ﹺ‬
‫ﺍﻟﻌ ﹶﻠ ﹶﻞ ﹶﻭﺍﻷﻭﻫﺎ ﹶﻡ‬ ‫ﺇﻟﻬﻲ ﹶﻭ ﹶﺳ ﱢﻴﺪﻱ ﹶﻭ ﹶﻣﺎﻟﹺﻜﻲ! ﺍﻗﺘﹺﺪﺍﺭﻱ ﻛ ﹶﹶﺬ ﱠﺭ ﹴﺓ ﹶﺿﻌﻴ ﹶﻔ ﹴﺔ‪ ،‬ﹶﻣ ﹶﻊ ﱠ‬
‫ﹶ‬ ‫ﹶ‬
‫ﻮﻝ‬ ‫ﻮﺍﻝ ﻣﺎ ﻻ ﺗﹸﺤﴡ‪ .‬ﹶﻓﻼ ﹶﺣ ﹶ‬ ‫ﻼﻝ ﹶﻭﺍﻷﺳ ﹶﻔ ﹶﺎﺭ ﺍﻟ ﱢﻄ ﹶ‬ ‫ﺍﻟﻀ ﹶ‬ ‫ﹺ‬
‫ﺍﻷﻫﻮﺍﻝ ﻭﺍﻵﻻ ﹶﻡ ﹶﻭﺍﻷﺳ ﹶﻘﺎ ﹶﻡ ﹶﻭﺍﻟ ﱡﻈ ﹸﻠﲈﺕ ﹶﻭ ﱠ‬ ‫ﹶ‬ ‫ﹶﻭ‬
‫ﹺ‬
‫ﻔﻴﻆ ﻳﺎ ﹶﻭ ﹸ‬
‫ﻛﻴﻞ‪.‬‬ ‫ﺠﻴﺐ ﻳﺎ ﹶﺣ ﹸ‬
‫ﺮﻳﺐ ﻳﺎ ﹸﻣ ﹸ‬ ‫ﹶﻋﻨﻬﺎ‪ ،‬ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﹸﻣﻘﺎ ﹶﺑ ﹶﻠﺘﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﻗ ﹺﻮ ﱡﻱ ﻳﺎ ﹶﻗ ﹸ‬
‫ﺪﻳﺮ ﻳﺎ ﹶﻗ ﹸ‬
‫)‪ (١‬ﻟﻘﺪ ﺃﻭﺿﺤﻨﺎ ﰲ ﺭﺳﺎﺋﻞ ﻛﺜﲑﺓ؛ ﺑﺄﻥ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻋﺠﺰ ﹰﺍ ﺑﻼ ﺣﺪﻭﺩ ﻭﻓﻘﺮ ﹰﺍ ﺑﻼ ﳖﺎﻳﺔ‪ ،‬ﻣﻊ ﺃﻥ ﻟﻪ ﺃﻋﺪﺍ ﹰﺀ ﻻ ﺣﺪ ﳍﻢ‬
‫ﻭﻣﻄﺎﻟﺐ ﻻ ﺗﻨﺘﻬﻲ‪ .‬ﻭﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻔﻘﺮ ﳏﺘﺎﺝ ﻓﻄﺮ ﹰﺓ ﺇﱃ ﺍﻻﻟﺘﺠﺎﺀ ﻭﺍﳌﻠﺠﺈﹴ ﺇﱃ ﻗﺪﻳﺮ ﺭﺣﻴﻢ‪ .‬ﻓﻜﲈ‬
‫ﹰ‬
‫ﻭﻣﻠﺠﺄ ﲡﺎﻩ ﻛﻞ ﺃﻋﺪﺍﺋﻪ؛‬ ‫ﺃﻥ ﺍﳉﻤﻠﺔ ﺍﻷﻭﱃ ﻣﻦ ﺁﻳﺔ‪ ﴾Ø × Ö Õ﴿ :‬ﺗﺮﺷﺪ ﺇﱃ ﻣﺮﻫﻢ ﻟﻠﻌﺠﺰ‬
‫ﹼ‬
‫ﻭﺃﻥ ﺍﳉﻤﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ )ﻧﻌﻢ ﺍﻟﻮﻛﻴﻞ(‪ ،‬ﺩﻭﺍﺀ ﻟﻔﻘﺮﻩ ﻭﻭﺳﻴﻠﺔ ﺇﱃ ﲢﻘﻴﻖ ﲨﻴﻊ ﻣﻄﺎﻟﺒﻪ؛ ﻭﻛﺬﻟﻚ ﲨﻠﺔ )ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺍﻻ ﺑﺎﷲ‬
‫ﺍﻟﻌﲇ ﺍﻟﻌﻈﻴﻢ( ﺩﻭﺍﺀ ﻟﻠﻌﺠﺰ ﻭﺍﻟﻔﻘﺮ ﺍﻟﺒﴩﻳﲔ ﻛﺠﻤﻠﺔ )ﺣﺴﺒﻨﺎ ﺍﷲ( ﺗﻤﺎﻣ ﹰﺎ‪ ،‬ﻭﻟﻜﻨﻪ ﰲ ﺻﻮﺭﺓ ﺃﺧﺮ￯‪ ،‬ﻓﻜﻠﻤﺔ »ﻻ ﺣﻮﻝ«‬
‫ﹰ‬
‫ﻣﻠﺘﺠﺄ ﺇﱃ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﻭﺗﻔﻴﺪ ﻛﻠﻤﺔ )ﻻ ﻗﻮﺓ( ﺍﻥ ﺍﻟﻮﺳﻴﻠﺔ ﻟﻘﻀﺎﺀ‬ ‫ﺗﻔﻴﺪ ﺃﻥ ﻧﻘﻄﺔ ﺍﺳﺘﻨﺎﺩﻩ ﲡﺎﻩ ﺃﻋﺪﺍﺋﻪ‪ ،‬ﺑﺘﱪﺅﻩ ﻣﻦ ﻗﻮﺗﻪ‬
‫ﻣﻄﺎﻟﺒﻪ ﻭﺣﺎﺟﺎﺗﻪ ﻫﻲ ﺍﻟﺘﻮﻛﻞ ﻣﻊ ﺍﻻﻋﺘﲈﺩ ﻋﲆ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﻭﻟﻘﺪ ﺃﺣﺴﺴﺖ ﺑﻤﺮﺍﺗﺐ ﻛﺜﲑﺓ ﳉﻤﻠﺔ )ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ‪ (..‬ﻫﺬﻩ ﰲ ﻧﻔﴘ ﺑﺘﺠﺎﺭﺏ ﻛﺜﲑﺓ‪ .‬ﻓﻮﺿﻌﺖ ﻛﻠﲈﺕ ﳐﺘﴫﺓ‬
‫ﺇﺷﺎﺭﺓ ﺇﱃ ﺗﻠﻚ ﺍﳌﺮﺍﺗﺐ ﻓﺄﻻﺣﻆ ﺗﻠﻚ ﺍﳌﺮﺍﺗﺐ ﺑﻮﺳﺎﻃﺔ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ‪ .‬ﻭﺳﻮﻑ ﻳﺬﻛﺮ ﰲ ﻫﺬﺍ ﺍﻟﺒﺎﺏ ﻣﻦ ﺍﻟﻜﻠﲈﺕ ﺍﻟﺘﻲ‬
‫ﺗﺮﻣﺰ ﺇﱃ ﻗﺴﻢ ﻣﻦ ﺗﻠﻚ ﺍﳌﺮﺍﺗﺐ ﺑﻌﻴﻨﻬﺎ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٦١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻠﻚ ﺍﻵﻣ ﹺ‬ ‫ﻮﻝ ﹶﻋﻦ ﹶﻃ ﹶﻠ ﹺ ﹺ‬ ‫ﹴ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹶﺣ ﹺ‬
‫ﺎﻝ‪ ،‬ﹶﻭﻻ‬ ‫ﺐﺗ ﹶ ﹶ‬ ‫ﹸﺤﺼﻰ‪ .‬ﹶﻓﻼ ﹶﺣ ﹶ ﹾ‬ ‫ﻔﺊ ﻛﹶﺄﻣ ﹶﺜ ﹺﺎﱄ‪ .‬ﹶﻭﺁﻣﺎﱄ ﻻ ﺗ ﹶ‬ ‫ﻴﺎﰐ ﻛ ﹸﹶﺸﻌ ﹶﻠﺔ ﺗﹶﻨ ﹶﻄ ﹸ‬
‫ﺴﻴﺐ ﻳﺎ ﹺ‬ ‫ﹺ ﹺ‬
‫ﻛﺎﰲ ﻳﺎ ﹶﻭ ﹸ‬
‫ﻛﻴﻞ ﹶﻳﺎ ﻭﺍﰲ‪.‬‬ ‫ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺗﹶﺤﺼﻴﻠﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺣ ﱡﻲ ﻳﺎ ﹶﻗ ﱡﻴﻮ ﹸﻡ ﻳﺎ ﹶﺣ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹸﻋﻤﺮﻱ ﹶﻛﺪﹶ ﻗﻴ ﹶﻘ ﹴﺔ ﹶﺗﻨﹾ ﹶﻘﴤ ﻛ ﹺ‬
‫ﹸﺤﺼﻰ‪.‬‬ ‫ﺃﻥ ﹶﻣ ﹶﻘﺎﺻﺪﻱ ﹶﻭ ﹶﻣ ﹶﻄﺎﻟﺒﻲ ﻻ ﹸﺗ ﹶﻌﺪﱡ ﹶﻭﻻ ﺗ ﹶ‬ ‫ﹶﺄﻗﺮﺍﲏ؛ ﹶﻣ ﹶﻊ ﱠ‬
‫ﹺ‬
‫ﻛﻴﻞ ﻳﺎ ﹶﻭﺍﰲ‪.‬‬ ‫ﺴﻴﺐ ﻳﺎ ﻛﺎﰲ ﻳﺎ ﹶﻭ ﹸ‬ ‫ﻟﻲ ﻳﺎ ﺃﺑﹶﺪ ﱡﻱ ﻳﺎ ﹶﺣ ﹸ‬ ‫ﻮﻝ ﹶﻋﻨﻬﺎ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﻠﻴﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺃﺯ ﱡ‬ ‫ﹶﻓﻼ ﹶﺣ ﹶ‬
‫ﻌﺮ ﹶﻓﺘﹺ ﹶﻚ‪ ،‬ﹶﻭﻣﺎ ﹶﻳ ﹶﻠﺰ ﹸﻡ‬
‫ﺃﻥ ﻣﺎ ﹶﻳ ﹶﻠﺰ ﹸﻡ ﹸﻣﺤﺎ ﹶﻓ ﹶﻈـ ﹸﺘ ﹸﻪ ﹺﻣ ﹾﻦ ﺃﻧﻮﺍﺭ ﹶﻣ ﹺ‬‫ﻭﻝ؛ ﹶﻣ ﹶﻊ ﱠ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹸﺷ ﹸﻌﻮﺭﻱ ﹶﻛ ﹶﻠ ﹾﻤ ﹶﻌ ﹴﺔ ﺗ ﹸﹶﺰ ﹸ‬
‫ﲈﺕ‬ ‫ﻠﻚ ﺍﻟ ﱡﻈ ﹸﻠ ﹺ‬‫ﻮﻝ ﹶﻋ ﹾﻦ ﺗﹺ ﹶ‬ ‫ﹸﺤﺼﻰ‪ .‬ﹶﻓﻼ ﹶﺣ ﹶ‬ ‫ﹺ‬ ‫ﺍﻟﺘﱠﺤ ﱡﻔ ﹸﻆ ﹺﻣﻨﹾﻪ ﹺﻣﻦ ﺍﻟ ﱡﻈ ﹸﻠ ﹺ‬
‫ﺍﻟﻀﻼﻻﺕ ﻻ ﹸﺗ ﹶﻌﺪﱡ ﹶﻭﻻ ﺗ ﹶ‬ ‫ﲈﺕ ﹶﻭ ﱠ‬ ‫ﹸ ﹶ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺴﻴﺐ ﻳﺎ ﻛﺎﰲ‬ ‫ﺒﻴﺮ ﻳﺎ ﹶﺣ ﹸ‬ ‫ﻠﻴﻢ ﻳﺎ ﹶﺧ ﹸ‬ ‫ﺍﻟﻀﻼﻻﺕ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﻫﺎﺗﻴ ﹶﻚ ﺍﻷﻧﻮﺍﺭ ﹶﻭﺍﳍﺪﺍﻳﺎﺕ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﻋ ﹲ‬ ‫ﹶﻭ ﱠ‬
‫ﻔﻴﻆ ﻳﺎ ﹶﻭ ﹸ‬
‫ﻛﻴﻞ‪.‬‬ ‫ﻳﺎ ﹶﺣ ﹸ‬
‫ﻟﻴﻞ‪ ،‬ﹶﻣ ﹶﻊ‬‫ﻠﻴﻞ ﹶﺫ ﹲ‬
‫ﹶﺤﻴﻒ ﹶﻭ ﹶﺑﺪﹶ ﹲﻥ ﹶﻋ ﹲ‬
‫ﺴﻢ ﻧ ﹲ‬ ‫ﻭﻉ ﹶﻭ ﹶﺻﱪ ﹶﺿ ﹲ ﹺ‬ ‫ﻮﻉ ﹶﻭ ﹶﻗ ﹲ‬ ‫ﹶﻔﺲ ﹶﻫ ﹸﻠ ﹲ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﻧ ﹲ‬
‫ﻌﻴﻒ ﹶﻭﺟ ﹲ‬ ‫ﹲ‬ ‫ﻠﺐ ﹶﺟ ﹸﺰ ﹲ‬
‫ﺎﻝ‬‫ﻠﻚ ﺍﻷﺣﻤ ﹺ‬
‫ﹶ‬ ‫ﻮﻝ ﹶﻋ ﹾﻦ ﺗﹺ ﹶ‬ ‫ﻘﻴﻞ‪ .‬ﹶﻓﻼ ﹶﺣ ﹶ‬ ‫ﻭﺍﻟﻤ ﹾﻌﻨﹶﻮ ﱠﻳ ﹺﺔ ﹶﺛ ﹲ‬
‫ﻘﻴﻞ ﹶﺛ ﹲ‬ ‫ﹺ‬
‫ﺍﻟﻤﺎ ﱢﺩﻳﹶﺔ ﹶ‬
‫ﹺ‬
‫ﺍﻷﺣﻤﺎﻝ ﹶ‬ ‫ﹶ‬ ‫ﻮﻝ ﹶﻋ ﹶﻠ ﱠﻲ ﹺﻣ ﹶﻦ‬
‫ﺤﻤ ﹶ‬
‫ﺍﻟﻤ ﹸ‬ ‫ﱠ‬
‫ﺃﻥ ﹶ‬
‫ﺴﻴﺐ ﻳﺎ ﻛﹶﺎﰲ ﻳﺎ ﹶﻭ ﹺﻛ ﹸﻴﻞ ﻳﺎ ﹶﻭﺍﰲ‪.‬‬ ‫ﹶﺮﻳﻢ ﻳﺎ ﹶﺣ ﹸ‬
‫ﹺ‬
‫ﺣﻴﻢ ﻳﺎ ﺧﺎﻟﻘﻲ ﺍﻟﻜ ﹸ‬ ‫ﺍﻟﺮ ﹸ‬ ‫ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﹶﺣﻤﻠﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺭ ﱢﺑﻲ ﱠ‬
‫ﹺ ﹺ‬ ‫ﹺ ﹺ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺰﻣ ﹺ‬ ‫ﹺ‬
‫ﻘﺪﺍﺭ‬
‫ﺍﻟﻤﻜﺎﻥ ﻣ ﹸ‬ ‫ﺍﻟﺠ ﹶﺮﻳﺎﻥ؛ ﹶﻭﻟ ﹶﻲ ﻣ ﹶﻦ ﹶ‬ ‫ﺴﻴﻞ ﰲ ﹶﺳ ﹾﻴ ﹴﻞ ﹶﻭﺍﺳ ﹴﻊ ﹶﺳﺮﻳﻊ ﹶ‬ ‫ﺁﻥ ﹶﻳ ﹸ‬‫ﺎﻥ ﹲ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﻣ ﹶﻦ ﱠ ﹶ‬
‫ﺍﻟﻮ ﹸﺻ ﹺ‬ ‫ﹺ‬ ‫ﺍﻷﺯﻣﻨ ﹺﹶﺔ‪ .‬ﹶﻓﻼ ﹶﺣ ﹶ‬
‫ﺍﻷﻣﻜﻨ ﹺﹶﺔ ﻭ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟ ﹶﻘ ﹺﱪ ﻣﻊ ﹶﻋﻼ ﹶﻗﺘﻲ ﺑﹺ ﹺ‬
‫ﺴﺎﺋ ﹺﺮ‬
‫ﻮﻝ ﺇﱃ‬ ‫ﻮﻝ ﹶﻋ ﹺﻦ ﺍﻟ ﹶﻌﻼ ﹶﻗﺔ ﺑﹺ ﹶﻬﺎ‪ ،‬ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﹸ‬ ‫ﹶ‬ ‫ﹶ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻔﻴﻞ‬‫ﺴﻴﺐ ﻳﺎ ﻛﹶﺎﰲ ﻳﺎ ﻛ ﹸ‬ ‫ﺍﻷﻛﻮﺍﻥ‪ ،‬ﹶﻭﻳﺎ ﹶﺭ ﱠﺏ ﺍﻟﺪﱡ ﹸﻫﻮﺭ ﹶﻭﺍﻷﺯ ﹶﻣﺎﻥ ﻳﺎ ﹶﺣ ﹸ‬ ‫ﻣﺎ ﻓﻴﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺭ ﱠﺏ ﺍﻷ ﹾﻣﻜﻨﹶﺔ ﹶﻭ ﹶ‬
‫ﻳﺎ ﹶﻭﺍﰲ‪.‬‬
‫ﺎﻑ ﹺﻣﻨ ﹸﻪ ﹶﻭﻣﺎ‬ ‫ﺃﻥ ﺃﻋﺪﹶ ﺍﺋﻲ ﹶﻭﻣﺎ ﹸﻳﺆﻟﹺ ﹸﻤﻨﻲ ﹶﻭﻣﺎ ﹶ‬
‫ﺃﺧ ﹸ‬ ‫ﻌﻒ ﺑﹺﻼ ﹶﻏﺎ ﹶﻳ ﹴﺔ‪ ،‬ﹶﻣ ﹶﻊ ﱠ‬
‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﹶﻋ ﹾﺠ ﹲﺰ ﺑﹺﻼ ﻧﹺﻬﺎ ﹶﻳ ﹴﺔ ﹶﻭ ﹶﺿ ﹲ‬
‫ﲈﲥﺎ ﻭﻻ ﹸﻗﻮ ﹶﺓ ﹶﻋﲆ ﺩ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻓﻌﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ‬ ‫ﹶ‬ ‫ﻮﻝ ﹶﻋ ﹾﻦ ﹶﻫ ﹶﺠ ﹺ ﹶ ﱠ‬ ‫ﹸﺤﺼﻰ‪ .‬ﹶﻓﻼ ﹶﺣ ﹶ‬ ‫ﹸﻳ ﹶﻬﺪﱢ ﹸﺩﲏ ﻣ ﹶﻦ ﺍﻟ ﹶﺒﻼ ﹶﻳﺎ ﹶﻭﺍﻵﻓﺎﺕ ﻣﺎ ﻻ ﺗ ﹶ‬
‫ﻛﻴﻞ ﻳﺎ ﹶﺣ ﹸ‬
‫ﻔﻴﻆ ﻳﺎ ﻛﹶﺎﰲ‪.‬‬ ‫ﹶﻔﻴﻞ ﻳﺎ ﹶﻭ ﹸ‬ ‫ﻗﻴﺐ ﻳﺎ ﻛ ﹸ‬ ‫ﺮﻳﺐ ﻳﺎ ﹶﺭ ﹸ‬ ‫ﺪﻳﺮ ﻳﺎ ﹶﻗ ﹸ‬ ‫ﻮﻱ ﻳﺎ ﹶﻗ ﹸ‬‫ﹶﻗ ﱡ‬
‫ﹸﺤﺼﻰ‪.‬‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﹶﻓ ﹾﻘ ﹲﺮ ﺑﹺﻼ ﻏﺎ ﹶﻳ ﹴﺔ ﹶﻭ ﹶﻓﺎ ﹶﻗ ﹲﺔ ﺑﹺﻼ ﻧﹺﻬﺎ ﹶﻳ ﹴﺔ؛ ﹶﻣ ﹶﻊ ﱠ‬
‫ﺃﻥ ﺣﺎﺟﺎﰐ ﹶﻭ ﹶﻣﻄﺎﻟﺒﻲ ﹶﻭ ﹶﻭﻇﺎﺋﻔﻲ ﻣﺎ ﻻ ﺗ ﹶ‬
‫ﺣﻴﻢ‪.‬‬
‫ﹶﺮﻳﻢ ﻳﺎ ﹸﻣﻐﻨﻲ ﻳﺎ ﹶﺭ ﹸ‬
‫ﻨﻲ ﻳﺎ ﻛ ﹸ‬ ‫ﻮﻝ ﻋﻨﻬﺎ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﻠﻴﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﻏ ﱡ‬ ‫ﹶﻓﻼ ﹶﺣ ﹶ‬

‫ﹶﻜﻠﻨﻲ ﺇﱃ ﹶﺣﻮﱄ‬ ‫ﹶﺠﺄﺕ ﺇﱃ ﺣﻮﻟﹺ ﹶﻚ ﻭ ﹸﻗﻮﺗﹺ ﹶﻚ ﹶﻓﻼ ﺗ ﹺ‬ ‫ﻴﻚ ﹺﻣ ﹾﻦ ﹶﺣﻮﱄ ﹶﻭ ﹸﻗ ﱠﻮﰐ‪ ،‬ﹶﻭﺍﻟﺘ ﹸ‬ ‫ﺃﺕ ﺇ ﹶﻟ ﹶ‬
‫ﺇ ﹶﻟﻬﻲ ﺗﹶـ ﹶﺒ ﱠﺮ ﹸ‬
‫ﹶ ﱠ‬ ‫ﹶ‬
‫ﺿﺎﻉ ﹸﻋﻤﺮﻱ‪ ،‬ﹶﻭ ﹶﻓﻨﻲ‬
‫ﺿﺎﻕ ﹶﺻﺪﺭﻱ‪ ،‬ﹶﻭ ﹶ‬ ‫ﺍﺭﺣ ﹾﻢ ﹶﻋﺠﺰﻱ ﹶﻭ ﹶﺿﻌﻔﻲ ﹶﻭ ﹶﻓﻘﺮﻱ ﹶﻭ ﹶﻓﺎ ﹶﻗﺘﻲ‪ .‬ﹶﻓ ﹶﻘﺪ ﹶ‬ ‫ﹶﻭ ﹸﻗ ﱠﻮﰐ‪ .‬ﹶﻭ ﹶ‬
‫ﺍﻟﻤﺎﻟﹺ ﹸﻚ ﻟﹺﻨﹶﻔﻌﻲ ﹶﻭ ﹶﺿ ﱢﺮﻱ‪ ،‬ﹶﻭ ﹶ‬
‫ﺃﻧﺖ‬ ‫ﺃﻧﺖ ﹶ‬ ‫ﺃﻧﺖ ﺍﻟ ﹶﻌﺎﻟﹺ ﹸﻢ ﺑﹺ ﹺﺴ ﱢﺮﻱ ﹶﻭ ﹶﺟﻬﺮﻱ‪ ،‬ﹶﻭ ﹶ‬ ‫ﹶﺻﱪﻱ‪ ،‬ﹶﻭﺗﹶﺎ ﹶﻩ ﻓﹺﻜﺮﻱ‪ ،‬ﹶﻭ ﹶ‬
‫ﹶﻔﺮﻳﺞ ﻛﹶﺮﰊ ﻭﺗ ﹺ‬
‫ﹶﻴﺴ ﹺﲑ ﹸﻋﴪﻱ‪ .‬ﹶﻓ ﹶﻔ ﱢﺮ ﹾﺝ ﻛ ﱠﹸﻞ ﻛﹶﺮ ﹶﺑﺘﻲ ﹶﻭ ﹶﻳ ﱢﺴ ﹾﺮ ﹶﻋ ﹶﻠ ﱠﻲ ﹶﻭ ﹶﻋﲆ ﺇﺧﻮﺍﲏ ﻛ ﱠﹸﻞ ﹶﻋ ﹴ‬
‫ﺴﲑ‪.‬‬ ‫ﺎﺩ ﹸﺭ ﹶﻋﲆ ﺗ ﹺ‬ ‫ﺍﻟ ﹶﻘ ﹺ‬
‫ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٦٢‬‬
‫ﻮﻕ ﺇ ﹶﻟ ﹺﻴﻪ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺍﳌﺎﴈ‬
‫ﻣﺎﻥ ﺍﻵﰐ‪ ،‬ﹶﻭ ﹶﻋ ﹺﻦ ﺃﻫﻮﺍﻟﹺ ﹺﻪ ﻣ ﹶﻊ ﺳ ﹴ‬
‫ﹶ ﹶ‬
‫ﺍﻟﺰ ﹺ‬ ‫ﻮﻝ ﹶﻋ ﹺﻦ ﱠ‬ ‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﹶﻭ ﹶﻟ ﹶﺬ ﹺﺍﺋ ﹺﺬ ﹺﻩ ﹶﻣ ﹶﻊ ﹶﻋﻼ ﹶﻗ ﹴﺔ ﺑﹺ ﹺﻪ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺃﺯﻟﹺ ﱡﻲ ﻳﺎ ﺃﺑﹶ ﹺﺪ ﱡﻱ‪.‬‬
‫ﺎﺕ ﹺﻣ ﹾﻦ‬
‫ﺺ ﹺﻣﻨ ﹸﻪ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺇ ﹶﻋﺎ ﹶﺩ ﹺﺓ ﻣﺎ ﹶﻓ ﹶ‬
‫ﺎﻑ ﹶﻭﻻ ﺃﺧ ﹶﻠ ﹸ‬‫ﺃﺧ ﹸ‬ ‫ﺍﻟﺰ ﹺ‬
‫ﻭﺍﻝ ﺍ ﱠﻟﺬﻱ ﹶ‬ ‫ﻮﻝ ﹶﻋ ﹺﻦ ﱠ‬
‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﺃﺻ ﹸﻞ ﺇﻟﻴﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺳﺮ ﹶﻣ ﹺﺪ ﱡﻱ ﻳﺎ ﺑﺎﻗﻲ‪.‬‬
‫ﺣﻴﺎﺗﻲ ﺍ ﱠﻟﺘﻲ ﺃﺗﹶﺤﺴﺮﻫﺎ‪ ،‬ﻭﻻ ﹺ‬
‫ﹶ‬ ‫ﹶ ﱠ ﹸ‬ ‫ﹶ ﹶ‬
‫ﺟﻮ ﹺﺩ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﻣ ﹺ‬ ‫ﻠﻤ ﹺﺔ ﺍﻟ ﹶﻌﺪﹶ ﹺﻡ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﻧ ﹺ‬ ‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﻮﺟﻮ ﹸﺩ‬
‫ﻮﺟﺪﹸ ﻳﺎ ﹶﻣ ﹸ‬ ‫ﹸ‬ ‫ﺍﻟﻮ ﹸ‬
‫ﹸﻮﺭ ﹸ‬ ‫ﻮﻝ ﹶﻋ ﹾﻦ ﹸﻇ ﹶ‬
‫ﻳﺎ ﹶﻗ ﹸ‬
‫ﺪﻳﻢ‪.‬‬
‫ﺍﻟﻼ ﹺﺯﻣ ﹺﺔ ﹺﻟﻠﺤ ﹺ‬ ‫ﹺ‬ ‫ﻮﻝ ﹶﻋ ﹺﻦ ﺍﻟﻤﻀﺎﺭ ﹼ ﹺ ﹺ‬
‫ﻴﺎﺓ ﹼﺇﻻ‬ ‫ﹶ‬ ‫ﺴﺎﺭ ﹼ ﹶ‬ ‫ﺍﻟﻼﺣ ﹶﻘﺔ ﺑﹺ ﹶ‬
‫ﺎﻟﺤﻴﺎﺓ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﹶ‬
‫ﺍﻟﻤ ﱢ‬ ‫ﹶ ﱢ‬ ‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﺑﹺ ﹶﻚ ﻳﺎ ﹸﻣﺪﹶ ﱢﺑ ﹸﺮ ﻳﺎ ﹶﺣ ﹸ‬
‫ﻜﻴﻢ‪.‬‬
‫ﺍﻟﻤﻄ ﹸﻠﻮ ﹶﺑ ﹺﺔ ﻟﹺﺬﻱ‬ ‫ﹺﹺ‬ ‫ﺎﺟ ﹶﻤ ﹺﺔ ﹶﻋﲆ ﺫﻱ ﱡ‬
‫ﺍﻟﺸ ﹸﻌ ﹺ‬
‫ﻮﺭ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺍﻟ ﱠﻠﺬﺍﺋﺬ ﹶ‬
‫ﺍﻟﻬ ﹺ‬
‫ﻮﻝ ﹶﻋ ﹺﻦ ﺍﻵﻻ ﹺﻡ ﹶ‬
‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﹺ‬
‫ﺍﻟﺤ ﱢﺲ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹸﻣ ﹶﺮ ﱢﺑﻲ ﻳﺎ ﻛ ﹸ‬
‫ﹶﺮﻳﻢ‪.‬‬
‫ﺍﻟﻤ ﹶﺰ ﱢﻳﻨ ﹺﹶﺔ‬ ‫ﹺ‬
‫ﺍﻟﻤ ﹶﺤﺎﺳ ﹺﻦ ﹸ‬
‫ﹺ‬ ‫ﻮﻝ ﹶﻋ ﹺﻦ ﺍﻟﻤﺴﺎﻭﻱ ﺍﻟﻌ ﹺ ﹺ ﹺ‬
‫ﺎﺭ ﹶﺿﺔ ﻟ ﹶﺬﻭﻱ ﺍﻟ ﹸﻌ ﹸﻘﻮﻝ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﹺ‬ ‫ﻟﹺ ﹶﺬﻭﻱ ﹺ‬
‫ﺍﻟﻬ ﹶﻤ ﹺﻢ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹸﻣﺤﺴ ﹸﻦ ﻳﺎ ﻛ ﹸ‬
‫ﹶﺮﻳﻢ‪.‬‬
‫ﻷﻫﻞ ﺍﻟ ﱠﻄﺎ ﹶﻋ ﹺ‬
‫ﺎﺕ ﹼﺇﻻ ﺑﹺ ﹶﻚ‬ ‫ﹺ‬ ‫ﺎﻥ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺍﻟﻨﱢ ﹶﻌ ﹺﻢ‬ ‫ﻷﻫﻞ ﹺ‬
‫ﺍﻟﻌﺼﻴ ﹺ‬ ‫ﹺ‬ ‫ﻮﻝ ﹶﻋ ﹺﻦ ﺍﻟﻨﱢـ ﹶﻘ ﹺﻢ‬‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﹶ‬
‫ﻮﺭ ﻳﺎ ﹸﻣﻨ ﹺﹾﻌ ﹸﻢ‪.‬‬
‫ﻳﺎ ﹶﻏ ﹸﻔ ﹸ‬
‫ﺃﺿ ﹶﺤ ﹶﻚ‬ ‫ﺍﻷﺣﺰ ﹺ‬
‫ﺍﻥ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺍﻷﻓﺮﺍﺡ ﹼﺇﻻ ﺑﹺ ﹶﻚ‪ .‬ﹶﻓﺈﻧ ﹶﱠﻚ ﺃﻧﺖ ﺍ ﱠﻟﺬﻱ ﹾ‬ ‫ﹶ‬ ‫ﻮﻝ ﹶﻋ ﹺﻦ‬
‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﻤﻴﻞ ﻳﺎ ﹶﺟ ﹸ‬
‫ﻠﻴﻞ‪.‬‬ ‫ﹶﻭﺃ ﹾﺑﻜﻰ ﻳﺎ ﹶﺟ ﹸ‬

‫ﺍﻟﻌ ﹶﻠ ﹺﻞ‪ ،‬ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺍﻟ ﹶﻌﺎﻓﹺ ﹶﻴ ﹺﺔ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﺷﺎﰲ ﻳﺎ ﹸﻣ ﹶﻌﺎﰲ‪.‬‬

‫ﻮﻝ ﹶﻋ ﹺﻦ ﹺ‬
‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬

‫ﻐﻴﺚ‪.‬‬ ‫ﹺ‬
‫ﺍﻵﻣﺎﻝ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹸﻣﻨﺠﻲ ﻳﺎ ﹸﻣ ﹸ‬ ‫ﻮﻝ ﹶﻋ ﹺﻦ ﺍﻵﻻ ﹺﻡ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ‬
‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﹺ‬
‫ﻮﻝ ﹶﻋ ﹺﻦ ﺍﻟ ﱡﻈ ﹸﻠﲈﺕ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺍﻷﻧﻮﺍﺭ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﻧ ﹸ‬
‫ﹸﻮﺭ ﻳﺎ ﻫﺎﺩﻱ‪.‬‬ ‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﻼ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﻣ ﹾﻦ ﺑ ﹶﻴ ﹺﺪ ﹺﻩ ﹶ‬
‫ﺍﻟﺨ ﹸﻴﺮ‬ ‫ﺍﻟﺨ ﹺ‬
‫ﲑﺍﺕ ﺃﺻ ﹰ‬ ‫ﺍﻟﺸ ﹺ‬
‫ﺮﻭﺭ ﹸﻣﻄ ﹶﻠﻘ ﹰﺎ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﹶ‬ ‫ﻮﻝ ﹶﻋ ﹺﻦ ﱡ‬
‫ﺇ ﹶﻟﻬﻲ ﻻ ﹶﺣ ﹶ‬
‫ﹺﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺﹺ‬ ‫ﹴ‬
‫ﺼﲑ‪ ،‬ﹶﻭﺑﹺ ﹶﺤﻮﺍﻳ ﹺﺞ ﹶﻣﺨ ﹸﻠﻮ ﹶﻗﺎﺗﻪ ﹶﺧ ﹲ‬
‫ﺒﲑ‪.‬‬ ‫ﻗﺪﻳﺮ‪ ،‬ﹶﻭﺑﹺﻌ ﹶﺒﺎﺩﻩ ﹶﺑ ﹲ‬
‫ﹶﻭ ﹸﻫ ﹶﻮ ﹶﻋﲆ ﻛ ﱢﹸﻞ ﹶﺷﻲﺀ ﹲ‬
‫‪٤٦٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻮﻝ ﹶﻋ ﹺﻦ ﺍﻟﻤﻌﺎﴆ ﹼﺇﻻ ﺑﹺ ﹺﻌﺼﻤﺘﹺ ﹶﻚ؛ ﻭﻻ ﹸﻗﻮ ﹶﺓ ﹶﻋﲆ ﺍﻟ ﱠﻄﺎ ﹶﻋ ﹺﺔ ﹼﺇﻻ ﺑﹺﺘ ﹺ‬
‫ﹶﻮﻓﻴﻘ ﹶﻚ ﻳﺎ ﹸﻣ ﹶﻮ ﱢﻓ ﹸﻖ‬ ‫ﺇ ﹶﻟﻬﻲ! ﻻ ﹶﺣ ﹶ‬
‫ﹶ ﱠ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﻳﺎ ﹸﻣﻌﻴ ﹸﻦ‪.‬‬
‫ﺃﻥ ﺁﻳﺔ ﴿‪on‬‬ ‫ﺍﻧﻲ‪ ،‬ﹶﻣ ﹶﻊ ﱠ‬ ‫ﺎﺕ ﹶﺷﺪﻳﺪﹶ ﹲﺓ ﻣﻊ ﻧﹶﻮﻋﻲ ﺍﻹﻧﺴﺎﻧﻲ ﹺ ﹺ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﹶﻋﻼ ﹶﻗ ﹲ‬
‫ﺍﻟﺤ ﹾﻴ ﹶﻮ ﱢ‬
‫ﻭﺟﻨﹾﺴ ﹶﻲ ﹶ‬ ‫ﱢ‬ ‫ﹶ‬ ‫ﹶ ﹶ‬
‫ﹸﻄﻔﺊ ﺁﻣﺎﱄ ﺍﻟﻤ ﹶﺘ ﹶﻌ ﱢﻠ ﹶﻘ ﹺﺔ ﺑﹺﻨﹶﻮﻋﻲ ﹶﻭ ﹺﺟﻨﴘ‪ ،‬ﹶﻭ ﹶﺗﻨ ﹺﹾﻌﻲ ﹶﻋ ﹶﻠﻲ ﺑﹺﻤ ﹺ‬
‫ﹺ‬
‫ﻮﲥﲈ‪.‬‬ ‫ﱠ ﹶ‬ ‫ﹸ‬ ‫‪) ﴾rqp‬ﺁﻝ ﻋﻤﺮﺍﻥ‪ (١٨٥:‬ﺗ ﹶﹸﻬﺪﱢ ﹸﺩﲏ ﹶﻭﺗ ﹸ‬
‫ﱠﻌﻲ‪ ،‬ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺗ ﹶﹶﺴ ﱟﻞ ﹶﻳﻤ ﹸ‬
‫ﻸ ﹶﻣ ﹶﺤ ﱠﻞ‬ ‫ﺫﻟﻚ ﺍﻟﻤ ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﻮﻝ ﹶﻋ ﹾﻦ ﹶ‬‫ﹶﻓﻼ ﹶﺣ ﹶ‬
‫ﻮﺕ ﹶﻭﺍﻟﻨ ﹺ‬ ‫ﺍﻟﺤﺰﻥ ﺍﻷﻟﻴ ﹺﻢ ﺍﻟﻨﱠﺎﺷﺊ ﻣ ﹾﻦ ﹶ ﹶ‬ ‫ﺫﺍﻙ ﹸ‬
‫ﻨﻚ ﻛ ﱡﹸﻞ ﹶﺷﻲﺀ‪.‬‬ ‫ﻣﺎﺯﺍﻝ ﻋﻦ ﹶﻗﻠﺒﻲ ﻭﺭﻭﺣﻲ ﹼﺇﻻ ﺑﹺ ﹶﻚ‪ .‬ﹶﻓﺄﻧﺖ ﺍ ﱠﻟﺬﻱ ﺗﹶﻜﻔﻲ ﻋﻦ ﻛ ﱢﹸﻞ ﹶﺷ ﹴ‬
‫ﻲﺀ‪ ،‬ﹶﻭﻻ ﹶﻳﻜﻔﻲ ﹶﻋ ﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶ ﹾ‬
‫ﺃﻥ ﺁﻳﺔ ﴿ ‪Q P O‬‬ ‫ﺎﻱ ﺍ ﱠﻟﺘﻲ ﻛﹶﺒ ﹾﻴﺘﹺﻲ ﹶﻭ ﹶﻣﻨـﺰﱄ؛ ﹶﻣ ﹶﻊ ﱠ‬ ‫ﹲ ﹺ‬
‫ﻼﻗﺎﺕ ﹶﺷﺪﻳﺪﹶ ﹲﺓ ﹶﻣ ﹶﻊ ﹸﺩﻧ ﹶﻴ ﹶ‬‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﹶﻋ‬
‫ﹸﻌﻠ ﹸﻦ ﹶﺧﺮﺍﺑﹺ ﱠﻴ ﹺﺔ ﹶﺑﻴﺘﻲ ﹶ‬
‫ﻫﺬﺍ‪ ،‬ﹶﻭ ﹶﺯ ﹶﻭ ﹶﺍﻝ‬ ‫‪) ﴾Y X W V U T *R‬ﺍﻟﺮﲪﻦ‪ (٢٧-٢٦ :‬ﺗ ﹺ‬
‫ﺍﻟﻬﺎﺋ ﹶﻠ ﹺﺔ‪ ،‬ﹶﻭ ﹶﻋ ﹾﻦ‬
‫ﻫﺬ ﹺﻩ ﺍﻟﻤﺼﻴﺒ ﹺﺔ ﹺ‬
‫ﹸ ﹶ‬
‫ﻮﻝ ﹶﻋﻦ ﹺ‬
‫ﻨﻬﺪ ﹺﻡ؛ ﹶﻭﻻ ﹶﺣ ﹶ ﹾ‬
‫ﻴﺖ ﺍﻟﻤ ﹺ‬
‫ﹸ ﹶ‬
‫ﺫﻟﻚ ﺍﻟﺒ ﹺ‬
‫ﹶﻣﺤ ﹸﺒﻮ ﹶﺑﺎﰐ ﺍ ﱠﻟﻼﰐ ﺳﺎ ﹶﻛﻨﹾﺘ ﹸﹸﻬ ﹾﻢ ﰲ ﹶ ﹶ‬
‫ﺎﺕ ﹺﻣ ﹶﻦ ﺍﻷﺣﺒﺎﺏ ﺍﻵﻓﹺ ﹶﻠ ﹺﺔ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﻣﺎ ﹸﻳ ﹶﺴ ﱢﻠﻴﻨﻲ ﹶﻋﻨﻬﺎ‪ ،‬ﹶﻭ ﹶﻳ ﹸﻘﻮ ﹸﻡ ﹶﻣ ﹶﻘﺎ ﹶﻣﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﻣ ﹾﻦ ﹶﻳ ﹸﻘﻮ ﹸﻡ‬
‫ﺍﻟﻔﺮﺍ ﹶﻗ ﹺ‬
‫ﹺ‬
‫ﻴﺎﺕ ﺭ ﹺ ﹺ‬
‫ﺟﻠﻮ ﹲﺓ ﹺﻣﻦ ﺗﹶﺠ ﱢﻠ ﹺ‬
‫ﺣﻤﺘﻪ ﹶﻣ ﹶﻘﺎ ﹶﻡ ﻛ ﱢﹸﻞ ﻣﺎ ﹶ‬
‫ﻓﺎﺭ ﹶﻗﻨﻲ‪.‬‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹾ ﹶ‬
‫ﺍﺣﺘﻴﺎﺟﺎﺕ‬
‫ﹲ‬ ‫ﹶﺜﺮ ﹺﺓ ﹺﺟﻬﺎﺯﺍﰐ ﺍ ﱠﻟﺘﻲ ﺃ ﹾﻧ ﹶﻌ ﹾﻤﺘﹶﻬﺎ ﹶﻋ ﹶﻠ ﱠﻲ‪ ،‬ﹶﻭ‬ ‫ﹺ‬ ‫ﺇ ﹶﻟﻬﻲ ﹺﱄ ﹶﻋﻼ ﹶﻗ ﹲ )‪ (١‬ﹺ ﹺ ﹺ‬
‫ﺎﺕ ﺑﹺﺠﺎﻣﻌ ﱠﻴﺔ ﻣﺎﻫ ﱠﻴﺘﻲ‪ ،‬ﹶﻭﻏﺎ ﹶﻳﺔ ﻛ ﹶ‬
‫ﺃﻥ ﺁﻳﺔ ﴿ ‪﴾ o n m l k j i h g f‬‬ ‫ﺍﻋﻬﺎ؛ ﹶﻣ ﹶﻊ ﱠ‬ ‫ﻨﺎﺕ ﻭﺍﻧﻮ ﹺ‬ ‫ﺍﻟﻜﺎﺋ ﹺ‬
‫ﹺ‬ ‫ﹶﺷﺪﻳﺪﹶ ﹲﺓ ﺇﱃ‬
‫ﹶ ﹶ‬
‫ﺎﻧﻘﻄﺎ ﹺﻉ ﻛ ﱢﹶﻞ ﹶﻋﻼ ﹶﻗ ﹴﺔ ﹶﻳﺘﹶﻮ ﱠﻟﺪﹸ ﹶﺟ ﹾﺮ ﹲﺡ‬ ‫ﺎﺀ‪ .‬ﻭﺑﹺ ﹺ‬‫ﹺ‬ ‫ﹺ‬
‫ﹶﺜﻴﺮ ﹶﺓ ﻣ ﹶﻦ ﺍﻷﺷ ﹶﻴ ﹶ‬ ‫)ﺍﻟﻘﺼﺺ‪ (٨٨ :‬ﺗ ﹶﹸﻬﺪﱢ ﹸﺩﲏ ﹶﻭﺗﹶﻘ ﹶﻄ ﹸﻊ ﹶﻋﻼ ﹶﻗﺎﰐ ﺍﻟﻜ ﹶ‬
‫ﺍﻟﻤﺤﺪﹸ ﻭ ﹶﺩ ﹺﺓ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺃﺩﻭ ﹶﻳﺘﹺﻬﺎ‬ ‫ﹺ‬
‫ﺍﻟﺠ ﹸﺮﻭﺣﺎﺕ ﺍﻟ ﹶﻐ ﹺﲑ ﹶ‬ ‫ﻠﻚ ﹸ‬ ‫ﻮﻝ ﹶﻋ ﹾﻦ ﺗﹺ ﹶ‬‫ﹶﻮﻱ ﰲ ﹸﺭﻭﺣﻲ‪ .‬ﹶﻭﻻ ﹶﺣ ﹶ‬ ‫ﹶﻭﺃ ﹶﻟ ﹲﻢ ﹶﻣﻌﻨ ﱞ‬
‫ﺎﺀ‪ ،‬ﹶﻭﻳﺎ ﹶﻣ ﹾﻦ‬‫ﻭﺍﺣ ﹴﺪ ﹺﻣﻦ ﺗﹶﻮﺟ ﹺﻪ ﺭﺣﻤﺘﹺ ﹺﻪ ﻛ ﱡﹸﻞ ﺍﻷﺷﻴ ﹺ‬ ‫ﻲﺀ ﹺ‬ ‫ﻲﺀ‪ ،‬ﻭﻻ ﻳﻜﻔﻲ ﻋﻦ ﹶﺷ ﹴ‬ ‫ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﻣﻦ ﻳﻜﻔﻲ ﻟﹺﻜ ﱢﹸﻞ ﹶﺷ ﹴ‬
‫ﹶ‬ ‫ﹾ ﹶ ﱡ ﹶ ﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ ﹶ‬ ‫ﹶ ﹾ‬
‫ﹸﻮﻥ ﹶﻟﻪ ﹶﺷﻲﺀ ﹺﻣﻦ ﺍﻷﺷﻴﺎﺀ‪.‬ﹺ‬
‫ﹶ‬ ‫ﹲ ﹶ‬ ‫ﹶﺎﻥ ﹶﻟ ﹸﻪ ﻛ ﱡﹸﻞ ﳾﺀ ﻭ ﹶﻣ ﹾﻦ ﹶﻟ ﹾﻢ ﹶﻳ ﹸﻜ ﹾﻦ ﹶﻟ ﹸﻪ ﻻ ﹶﻳﻜ ﹸ ﹸ‬ ‫ﹶﺎﻥ ﻟﴚﺀ ﻛ ﹶ‬ ‫ﺇﺫﺍ ﻛ ﹶ‬

‫ﹶﺄﻥ ﺟﺴﻤﻲ‬ ‫ﺍﻟﺠﺴﻤﺎﻧ ﱠﻴ ﹺﺔ‪ ،‬ﹶﺣﺘﱠﻰ ﻛ ﱠ‬ ‫ﻼﻗﺎﺕ ﹶﺷﺪﻳﺪﹶ ﹲﺓ ﹶﻭﺍﺑﺘﹺﻼﺀ ﹶﻭﻣﻔﺘﹸﻮﻧﹺ ﱠﻴ ﹲﺔ ﻣ ﹶﻊ ﹶﺷﺨﺼ ﱠﻴﺘﻲ ﹺ‬
‫ﹶ‬ ‫ﹲ ﹶ‬ ‫ﹲ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﹶﻋ‬
‫ﺃﻥ ﹺﺟﺴﻤﻲ‬ ‫ﻘﺎﺀ؛ ﹶﻣ ﹶﻊ ﱠ‬ ‫ﺸﻖ ﹶﺷﺪﻳﺪﹲ ﻟﹺﻠﺒ ﹺ‬ ‫ﻘﻒ ﹶﺟﻤﻴ ﹺﻊ ﺁﻣﺎﱄ ﹶﻭ ﹶﻣ ﹶﻄﺎﻟﹺﺒﻲ؛ ﹶﻭﻓﹺ ﱠﻲ ﹺﻋ ﹲ‬ ‫ﺎﻫﺮﻱ ﻟﹺﺴ ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﹶﻋ ﹸﻤﻮ ﹲﺩ ﰲ ﹶﻧ ﹶﻈﺮﻱ ﺍﻟ ﱠﻈ ﱢ ﹶ‬
‫ﻨﺎﺡ ﺍﻟ ﱠﺘ ﹶﻔ ﱡﺮ ﹺﻕ ﰲ ﻛ ﱢﹸﻞ‬ ‫ﺍﻟﺠﻤ ﹶﻠ ﹺﺔ‪ ،‬ﺑﻞ ﹺﻣ ﹾﻦ ﹶﻟﺤ ﹴﻢ ﹶﻭ ﹶﺩ ﹴﻡ ﹶﻭ ﹶﻋﻈ ﹴﻢ ﹶﻋﲆ ﹶﺟ ﹺ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﻴﺲ ﻣ ﹾﻦ ﹶﺣﺪﻳﺪ ﹶﻭﻻ ﹶﺣ ﹶﺠﺮ ﻟ ﹶﻴﺪﹸ ﻭ ﹶﻡ ﰲ ﹸ‬
‫ﹺ‬
‫ﹶﻟ ﹶ‬
‫ﲔ‪ ،‬ﺳﺘﹸﺨﺘﹶﻢ ﺑﹺ ﹶﺨﺎ ﹶﺗ ﹺﻢ ﺍﻟﻤ ﹺ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﺮﻳﺐ؛ ﹶﻣ ﹶﻊ ﺃﻧﱢﻲ ﹶﻗﺪ‬ ‫ﻮﺕ ﹶﻋ ﹾﻦ ﹶﻗ ﹴ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﺃﻥ ﹶﺣﻴﺎﰐ ﻛﹶﺠﺴﻤﻲ ﹶﻣﺤﺪﻭﺩ ﹸﺓ ﺍﻟ ﱠﻄ ﹶﺮ ﹶﻓ ﹺ ﹶ‬ ‫ﺁﻥ؛ ﹶﻭ ﹶﻣ ﹶﻊ ﱠ‬
‫ﺍﻟﺴ ﹶﻘ ﹸﻢ ﹶﻇﻬﺮﻱ ﹶﻭ ﹶﺻﺪﺭﻱ‪ ،‬ﹶﻓﺄﻧﺎ ﰲ ﹶﻗ ﹶﻠ ﹴﻖ ﹶﻭ ﹶﺿ ﹶﺠﺮ ﹶﻭﺍﺿﻄﹺ ﹴ‬ ‫ﹺ‬
‫ﺮﺍﺏ‬ ‫ﺃﺱ ﹶﺷﻴﺒ ﹰﺎ ﻣﻨﱢﻲ‪ ،‬ﹶﻭﻗﺪ ﹶﺿ ﹶﺮ ﹶﺏ ﱠ‬ ‫ﺍﻟﺮ ﹸ‬‫ﺍﺷ ﹶﺘ ﹶﻌ ﹶﻞ ﱠ‬
‫)‪ (١‬ﻟﻘﺪ ﺃﺷﲑﺕ ﺇﱃ ﻣﺮﺍﺗﺐ )ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ‪ (..‬ﻫﺬﻩ ﻭﺇﱃ ﺣﻘﺎﺋﻘﻬﺎ‪ ،‬ﺑﺈﺷﺎﺭﺍﺕ ﻓﻘﻂ‪ .‬ﺃﻣﺎ ﺍﻟﱪﺍﻫﲔ ﻭﺍﻟﺪﻻﺋﻞ ﻓﻠﻢ ﺗﺬﻛﺮ‪ ،‬ﻷﻥ‬
‫ﺍﳌﺌﺎﺕ ﺑﻞ ﺍﻵﻻﻑ ﻣﻦ ﺑﺮﺍﻫﲔ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺩﻻﺋﻞ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﳌﺬﻛﻮﺭﺓ ﰲ ﺍﻷﺑﻮﺍﺏ ﺍﻟﺴﺎﺑﻘﺔ ﻫﻲ ﺩﻻﺋﻞ ﻋﲆ ﺣﻘﺎﺋﻖ )ﻻ ﺣﻮﻝ‬
‫ﻭﻻ ﻗﻮﺓ‪ (...‬ﺑﺼﻔﺔ ﻋﺎﻣﺔ‪ .‬ﻓﻠﺬﻟﻚ ﱂ ﺗﺬﻛﺮ ﺃﺩﻟﺔ ﻣﺴﺘﻘﻠﺔ ﺃﺧﺮ￯‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٦٤‬‬
‫ﺍﻟﻬ ﹺﺎﺋ ﹶﻠ ﹺﺔ؛ ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﻣﺎ ﹸﻳ ﹶﺴ ﱢﻠﻴﻨﻲ‬ ‫ﹺ‬
‫ﺍﻟﺤﺎ ﹶﻟﺔ ﹶ‬
‫ﹺ ﹺ‬
‫ﻮﻝ ﹶﻋ ﹾﻦ ﻫﺬﻩ ﹶ‬ ‫ﻫﺬ ﹺﻩ ﺍﻟﻜﹶﻴﻔ ﱠﻴ ﹺﺔ‪ .‬ﹶﻓﻼ ﹶﺣ ﹶ‬
‫ﺪﻳﺪ ﹺﻣﻦ ﹺ‬
‫ﹾ‬
‫ﻭﺗﹶﺄ ﱡﻟ ﹴﻢ ﻭﺗﹶﺤ ﱡﺰ ﹴﻥ ﹶﺷ ﹴ‬
‫ﹶ ﹶ‬ ‫ﹶ‬
‫ﹺ‬
‫ﻮﺕ ﻣﻨﱢﻲ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺭ ﱢﺑ ﹶﻲ‬ ‫ﹺ‬
‫ﻀﻴﻊ ﻣﻨﱢﻲ‪ ،‬ﹶﻭ ﹶﻋﲆ ﻣﺎ ﹶﻳ ﹸﻘﻮ ﹸﻡ ﹶﻣ ﹶﻘﺎ ﹶﻡ ﻣﺎ ﹶﻳ ﹸﻔ ﹸ‬
‫ﺤﺰﻧﹸﻨﻲ‪ ،‬ﹶﻭ ﹶﻋﲆ ﻣﺎ ﹸﻳ ﹶﻌ ﱢﻮ ﹸﺿﻨﻲ ﻣﺎ ﹶﻳ ﹸ‬ ‫ﹶﻋ ﱠﻤﺎ ﹶﻳ ﹸ‬
‫ﺍﻟﺒﺎﻗﻴﺔ‪.‬ﹺ‬
‫ﺇﺑﻘﺎﺋ ﹺﻪ ﻣﻦ ﺗﹶﻤﺴ ﹶﻚ ﺑﹺﺎﺳ ﹴﻢ ﹺﻣﻦ ﺃﺳﲈﺋﻪ ﹺ‬ ‫ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺍﻟﺒﺎﻗﻲ ﺑﺒ ﹶﻘ ﹺﺎﺋ ﹺﻪ ﻭ ﹺ‬
‫ﹶ‬ ‫ﹾ‬ ‫ﹶ ﹾ ﹶ ﱠ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﻳﻦ ﻻ ﹶﻣ ﹶﻔ ﱠﺮ ﹺﻣ ﹸﻨﻬﲈ؛ ﹶﻭ ﹺﱄ‬ ‫ﺍﻟﺰ ﹺ‬
‫ﻭﺍﻝ ﺍﻟ ﱠﻠ ﹶﺬ ﹺ‬ ‫ﻮﺕ ﹶﻭ ﱠ‬‫ﻮﻑ ﹶﺷﺪﻳﺪﹲ ﹺﻣﻦ ﺍﻟﻤ ﹺ‬
‫ﹶ ﹶ‬ ‫ﻴﺎﺓ ﹶﺧ ﹲ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﻭﻟﹺﻜ ﱢﹸﻞ ﺫﻱ ﺣ ﹴ‬
‫ﹶ‬ ‫ﹶ‬
‫ﹺ‬
‫ﺍﻟﻤﻮﺕ ﺇﱃ ﺃﺟﺴﺎﻣﻨﺎ ﺑﹺ ﹸﻬ ﹸﺠﻮ ﹺﻡ‬ ‫ﹺ‬ ‫ﺬﻳﻦ ﻻ ﹶﺩﻭﺍ ﹶﻡ ﹶﻟ ﹸﻬﲈ؛ ﹶﻣ ﹶﻊ ﱠ‬ ‫ﻠﺤﻴﺎﺓ ﹶﻭﺍﻟ ﹸﻌ ﹾﻤ ﹺﺮ ﺍﻟ ﱠﻠ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﺴﺎﺭ ﹶﻉ ﹶ‬
‫ﺃﻥ ﺗ ﹸ‬ ‫ﹶﻣ ﹶﺤ ﱠﺒ ﹲﺔ ﹶﺷﺪﻳﺪ ﹲﺓ ﻟ ﹶ‬
‫ﺍﻵﻣﺎﻝ ﺍﻟﺪﱡ ﻧ ﹶﻴﻮ ﱠﻳ ﹺﺔ ﹼﺇﻻ ﹶﻭ ﹶﻳﻘ ﹶﻄ ﹸﻌﻬﺎ‪ ،‬ﹶﻭﻻ ﹶﻟ ﱠﺬ ﹰﺓ ﹼﺇﻻ ﹶﻭ ﹶﻳ ﹾﻬ ﹺﺪ ﹸﻣﻬﺎ‪.‬‬
‫ﹺ‬ ‫ﻼ ﹺﻣ ﹶﻦ‬ ‫ﻷﺣ ﹴﺪ ﺃ ﹶﻣ ﹰ‬‫ﺍﻵﺟﺎﻝ ﻻ ﹸﻳﺒﻘﻲ ﹺﱄ ﹶﻭﻻ ﹶ‬ ‫ﹺ‬
‫ﻮﺕ‬ ‫ﺍﻟﻬﺎﺋ ﹶﻠ ﹺﺔ ﻭﻻ ﹸﻗﻮ ﹶﺓ ﹶﻋﲆ ﻣﺎ ﻳﺴ ﱢﻠﻴﻨﹶﺎ ﹶﻋﻨﻬﺎ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺧﺎﻟﹺ ﹶﻖ ﺍﻟﻤ ﹺ‬ ‫ﹺ‬ ‫ﻠﻚ ﺍﻟ ﹶﺒ ﹺﻠ ﱠﻴ ﹺﺔ‬‫ﻮﻝ ﹶﻋ ﹾﻦ ﺗﹺ ﹶ‬ ‫ﹶﻓﻼ ﹶﺣ ﹶ‬
‫ﹶ‬ ‫ﹸﹶ‬ ‫ﱠ‬ ‫ﹶ‬
‫ﻌﺮ ﹸﻓ ﹸﻪ ﹶﻭ ﹸﻳ ﹺﺤ ﱡﺒ ﹸﻪ؛ ﺗﹶﺪﹸ ﻭ ﹸﻡ‬
‫ﹶﻮﺟ ﹶﻪ ﺇﻟﻴﻪ ﹶﻭ ﹶﻳ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴﺮ ﹶﻣﺪ ﱠﻳ ﹸﺔ‪ ،‬ﺍ ﱠﻟﺬﻱ ﹶﻣ ﹾﻦ ﺗ ﹶﹶﻤ ﱠﺴ ﹶﻚ ﺑﹺﻪ ﹶﻭﺗ ﱠ‬‫ﺍﻟﺤﻴﺎ ﹸﺓ ﱠ‬
‫ﹺ‬
‫ﺍﻟﺤﻴﺎﺓ! ﹶﻭﻳﺎ ﹶﻣ ﹾﻦ ﹶﻟ ﹸﻪ ﹶ‬‫ﹶﻭ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺰﻥ ﹶﻟ ﹸﻪ ﹶﻭﻻ ﺃ ﹶﻟ ﹶﻢ ﹶﻋﻠﻴﻪ ﺑﹺﺴ ﱢﺮ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﹶﺠﺪﱡ ﹶﺩ ﹶﺣﻴﺎﺓ ﹶﻭﺗ ﹶ‬
‫ﹶﺒﺪﻳﻞ ﹶﻣﻜﺎﻥ‪ .‬ﻓﺈ ﹰﺫﺍ ﹶﻓﻼ ﹸﺣ ﹶ‬ ‫ﻮﺕ ﹶﻟ ﹸﻪ ﺗ ﹶ‬ ‫ﺍﻟﻤ ﹸ‬‫ﹸﻮﻥ ﹶ‬ ‫ﹶﺣﻴﺎ ﹸﺗ ﹸﻪ ﹶﻭ ﹶﻳﻜ ﹸ‬
‫﴿ ! " ‪) ﴾* ) ( ' & % $ #‬ﻳﻮﻧﺲ‪.(٦٢ :‬‬
‫ﹺ‬
‫ﺍﻷﺭﺽ‬ ‫ﺍﺕ ﹶﻭ‬ ‫ﱢﻴﺎﺕ ﺑﹺﺎﻟﺴﻤﺎﻭ ﹺ‬ ‫ﲈﺕ ﻭﺗﹶﻤﻨ ﹴ‬ ‫ﺎﺕ ﺑﹺﺘﹶﺄ ﱡﻟ ﹴ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﻷﺟﻞ ﻧﹶﻮﻋﻲ ﹶﻭ ﹺﺟﻨﴘ ﹶﻋﻼ ﹶﻗ ﹲ‬
‫ﱠ ﹶ‬ ‫ﹶ ﹶ‬
‫ﻠﻚ ﺍﻷﺟﺮﺍ ﹺﻡ‪ ،‬ﹶﻭﻻ‬ ‫ﻮﻩ ﹶﻋﲆ ﺇﺳﲈ ﹺﻉ ﺃﻣﺮﻱ ﹶﻟ ﹸﻬﲈ‪ ،‬ﹶﻭﺗﹶﺒﻠﻴ ﹺﻎ ﺃ ﹶﻣﲇ ﻟﹺﺘﹺ ﹶ‬ ‫ﺟﻪ ﹺﻣﻦ ﺍﻟﻮﺟ ﹺ‬
‫ﹶ ﹸ ﹸ‬
‫ﺍﳍﺎ‪ .‬ﹶﻓﻼ ﹸﻗﻮ ﹶﺓ ﱄ ﺑﹺﻮ ﹴ‬
‫ﹶ‬ ‫ﱠ‬
‫ﻭﺑﹺﺄﺣﻮ ﹺ‬
‫ﹶ ﹶ‬
‫ﺒﺎﺩﻩﹺ‬‫ﺍﻷﺭﺽ! ﻭﻳﺎ ﻣﻦ ﺳ ﱠﺨﺮﻫﲈ ﻟﹺ ﹺﻌ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹺ ﹶ ﹶ ﹾ ﹶ ﹶ ﹸ‬ ‫ﻤﺎﻭﺍﺕ ﹶﻭ‬ ‫ﺍﻟﺴ ﹶ‬ ‫ﻮﻝ ﹶﻋ ﹾﻦ ﻫﺬﺍ ﺍﻻﺑﺘﻼﺀ ﹶﻭﺍﻟ ﹶﻌﻼ ﹶﻗﺔ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺭ ﱠﺏ ﱠ‬ ‫ﹶﺣ ﹶ‬
‫ﹺ‬
‫ﺍﻟﺼﺎﻟﺤﻴ ﹶﻦ‪.‬‬ ‫ﱠ‬
‫ﺍﻷﻭﻗﺎﺕ ﺍﻻﺳﺘﹺﻘ ﹶﺒﺎﻟ ﱠﻴ ﹺﺔ؛ ﹶﻣ ﹶﻊ ﺃﻧﱠﻨﺎ‬
‫ﹺ‬ ‫ﺍﻟﻤﺎﺿ ﹶﻴ ﹺﺔ ﹶﻭ‬
‫ﹺ‬ ‫ﺍﻷﺯﻣﻨ ﹺﹶﺔ‬
‫ﹺ‬ ‫ﻘﻞ ﹶﻋﻼ ﹶﻗ ﹲ‬
‫ﺎﺕ ﹶﻣ ﹶﻊ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﹶﻭﻟﹺﻜ ﱢﹸﻞ ﺫﻱ ﹶﻋ ﹴ‬
‫ﻠﺐ ﹺﻣ ﹾﻦ ﹶ‬
‫ﺫﺍﻙ‬ ‫ﻣﺎﺽ ﹶﻭ ﹸﻣﺴﺘﹶﻘ ﹶﺒ ﹴﻞ ﹺﳉ ﹴ‬ ‫ﹴ‬ ‫ﺃﻳﺪﻳﻨﺎ ﺇﱃ ﺃﺩﻧﻰ ﹶﺯ ﹴ‬
‫ﻣﺎﻥ‬ ‫ﹶﺼﻞ ﹺ‬ ‫ﺣﺎﴐ ﹶﺿ ﹼﻴ ﹴﻖ ﻻ ﺗ ﹸ‬ ‫ﻣﺎﻥ ﹺ ﹴ‬ ‫ﹶﻗ ﹺﺪ ﺍﻧﹾﺤﺒﺴﻨﹶﺎ ﰲ ﹶﺯ ﹴ‬
‫ﹶﹶﹾ‬
‫ﹶﺤﻮﻳﻠﻬﺎ ﺇﱃ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﻝ ﹶﻋ ﹾﻦ ﻫﺬﻩ ﺍﻟﺤﺎ ﹶﻟﺔ‪ ،‬ﹶﻭﻻ ﹸﻗ ﱠﻮ ﹶﺓ ﹶﻋﲆ ﺗ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺤﺰﻧﹸﻨﺎ‪ .‬ﹶﻓﻼ ﹶﺣ ﹶ‬ ‫ﹺ‬
‫ﻔﺮ ﹸﺣﻨﺎ‪ ،‬ﺃﻭ ﻟﺪﹶ ﹾﻓ ﹴﻊ ﻣ ﹾﻦ ﻫﺬﺍ ﻣﺎ ﹸﻳ ﹺ‬ ‫ﹺ‬
‫ﻣﺎ ﹸﻳ ﱢ‬
‫ﻮﺭ ﻭﺍﻷﺯﻣ ﹺ‬ ‫ﹺ‬
‫ﺎﻥ‪.‬‬ ‫ﹶ‬ ‫ﺍﳊﺎﻝ ﹼﺇﻻ ﺑﹺ ﹶﻚ ﻳﺎ ﹶﺭ ﱠﺏ ﺍﻟﺪﱡ ﹸﻫ ﹺ ﹶ‬ ‫ﺃﺣﺴ ﹺﻦ‬ ‫ﹶ‬
‫ﺁﻣﺎﻝ ﺃﺑﺪﻳﺔ ﻭﻣﻄﺎﻟﹺﺐ ﺳﺮﻣﺪﻳ ﹲﺔ ﺗﹶﻤﺘﹶﺪﱡ ﺇﱃ ﺃﺑﺪﹺ‬ ‫ﻄﺮﺗ ﹺﻬ ﹾﻢ ﹲ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﹸ ﹶ ﹶ ﱠ ﹾ‬ ‫ﹶ ﹶ‬ ‫ﻄﺮﰐ ﹶﻭﻟﻜ ﱢﹸﻞ ﺃﺣﺪ ﰲ ﻓ ﹶ‬ ‫ﺇ ﹶﻟﻬﻲ! ﹺﱄ ﰲ ﻓ ﹶ‬
‫ﺍﺣﺘﻴﺎﺝ ﹶﻭ ﹶﻣ ﹶﺤ ﱠﺒ ﹲﺔ ﻻ ﹸﻳﺸﺒﹺ ﹸﻌ ﹸﻬﲈ ﺍﻟﺪﹸ ﻧﻴﺎ ﹶﻭﻣﺎ‬ ‫ﻓﻴﻪ‬ ‫ﺟﺎﻣﻌ ﹰﺎ‪ ،‬ﹺ‬ ‫ﺍﻵﺑﺎﺩ‪ .‬ﺇﺫ ﹶﻗﺪ ﺃﻭﺩ ﹾﻋ ﹶﺖ ﰲ ﻓﹺﻄﺮﺗﹺﻨﹶﺎ ﺍﺳﺘﹺﻌﺪﺍﺩ ﹰﺍ ﹶﻋﺠﻴﺒ ﹰﺎ ﹺ‬ ‫ﹺ‬
‫ﹲ‬ ‫ﹶ‬ ‫ﹾ ﹶ‬
‫ﺍﻻﺳﺘﹺﻌﺪﺍ ﹸﺩ‬ ‫ﺍﻟﺒﺎﻗﻴ ﹺﺔ؛ ﻭﻻ ﻳﻄﻤ ﹺﺌﻦ ﺫﻟﹺ ﹶﻚ ﹺ‬
‫ﹶ ﹶ ﱡ‬ ‫ﹶ‬
‫ﻠﻚ ﺍﻟﻤﺤﺒ ﹸﺔ ﹼﺇﻻ ﺑﹺﺎﻟﺠﻨ ﹺﱠﺔ ﹺ‬
‫ﹶ‬ ‫ﻴﺎﺝ ﹶﻭﺗ ﹶ ﹶ ﹶ ﱠ‬
‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﻓﻴﻬﺎ‪ ،‬ﹶﻭﻻ ﹶﻳﺮﴇ ﺫﻟ ﹶﻚ ﺍﻻﺣﺘ ﹸ‬
‫ﺍﻟﺠﻨ ﹺﱠﺔ ﹶﻭ ﹶﺩ ﹺﺍﺭ ﺍﻟ ﹶﻘﺮﺍﺭ‪.‬‬
‫ﹺ )‪(١‬‬ ‫ﹺ ﹺ‬
‫ﺍﻟﺴﻌﺎ ﹶﺩﺓ ﺍﻷ ﹶﺑﺪ ﱠﻳﺔ‪ .‬ﻳﺎ ﹶﺭ ﱠﺏ ﺍﻟﺪﱡ ﻧﻴﺎ ﹶﻭﺍﻵﺧ ﹶﺮﺓ ﹶﻭﻳﺎ ﹶﺭ ﱠﺏ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺪﺍﺭ ﱠ‬‫ﹼﺇﻻ ﺑﹺ ﹺ‬

‫)‪ (١‬ﻛﺎﻥ ﻣﻦ ﺍﳌﻘﺮﺭ ﺃﻥ ﺗﻜﺘﺐ ﻋﴩﻭﻥ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ )ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ‪ (..‬ﰲ ﺍﻟﺒﺪﺍﻳﺔ‪ .‬ﻭﻗﺪ ﺃﺧﺮﲥﺎ ﻋﲆ ﺃﻣﻞ ﻛﺘﺎﺑﺘﻬﺎ ﰲ‬
‫ﻭﺿﺤﺖ ﻟﻄﺎﻟﺖ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﻭﺍﻥ ﻛﺘﺒﺖ ﺑﺈﺷﺎﺭﺍﺕ ﲣﺼﻨﻲ ﻓﺤﺴﺐ‬ ‫ﺗﺄﺧﺮﺕ ﺣﺎﻟﻴ ﹰﺎ‪ .‬ﻷﻥ ﻫﺬﻩ ﺍﻷﺩﻟﺔ ﻟﻮ ﹼ‬
‫ﺍﳋﺘﺎﻡ‪ .‬ﻭﳌﺎ ﺑﻠﻐﻨﺎ ﺍﳋﺘﺎﻡ ﹼ‬
‫ﻟﻜﺎﻧﺖ ﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻨﻬﺎ ﻗﻠﻴﻠﺔ‪ .‬ﻟﺬﺍ ﺃﺭﺟﺌﺖ ﺇﱃ ﻭﻗﺖ ﺁﺧﺮ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٦٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬

‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‬

‫ﻮﻝ ﺍﷲ‬ ‫ﺃﻥ ﻵ ﺍﹺ ﹶﻟ ﹶﻪ ﹼﺇﻻ ﺍﷲ ﹶﻭ ﱠ‬

‫ﺃﻥ ﹸﻣ ﹶﺤ ﱠﻤﺪ ﹰﺍ ﹶﺭ ﹸﺳ ﹸ‬ ‫ﹶﺸﻬﺪﹸ ﹾ‬
‫ﰲ ﺷﻬﺎﺩﺓ‪ :‬ﻧ ﹶ‬

‫ﺍﳌﻘﺎﻡ ﺍﻷﻭﻝ‬
‫ﺍﻷﺧ ﹺ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﻴﺎﺭ‪ ،‬ﹶﻳﺎ‬ ‫ﺭﺏ ﺍﻟﻨﹶﺒ ﹼﻴﻴ ﹶﻦ ﹶﻭ ﹾ‬ ‫ﺍﻟﺠﻨﱠﺔ ﹶﻭﺍﻟﻨ ﹺﱠﺎﺭ‪ .‬ﹶﻭﻳﺎ ﱠ‬ ‫ﺭﺏ ﹶ‬ ‫ﹶﺎﺭ‪ .‬ﻭﻳﺎ ﱠ‬ ‫ﺍﻟﻤﺨﺘ ﹺ‬ ‫ﺍﻟﻠﻬﻢ ﻳﺎ ﹶﺭ ﱠﺏ ﹸﻣ ﹶﺤ ﱠﻤﺪ ﹸ‬ ‫ﱠ‬
‫ﺭﺏ ﺍﻷﻧ ﹶﹾﻬﺎﺭﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺤ ﹸﺒ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻷﺛﻤﺎﺭ‪ .‬ﻳﺎ ﱠ‬ ‫ﻮﺏ ﹶﻭ ﹶ‬ ‫ﺭﺏ ﺍﻟﺼ ﹶﻐﺎﺭ ﹶﻭﺍﻟﻜ ﹶﺒﺎﺭ‪ .‬ﻳﺎ ﹶﺭ ﱠﺏ ﹸ‬ ‫ﺍﻷﺑﺮﺍﺭ‪ .‬ﻳﺎ ﱠ‬ ‫ﺍﻟﺼﺪﱢ ﻳﻘﻴ ﹶﻦ ﹶﻭ ﹶ‬ ‫ﺭﺏ ﱢ‬ ‫ﱠ‬
‫ﻴﻞ ﹶﻭﺍﻟﻨﱠﻬﺎﺭ‪.‬ﹺ‬ ‫ﺭﺏ ﺍﻟ ﱠﻠ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺭﺏ ﺍﻟ ﹶﻌﺒﻴﺪ ﹶﻭﺍﻷﺣﺮﺍﺭ‪ .‬ﻳﺎ ﱠ‬ ‫ﺤﺎﺭ￯ ﹶﻭﺍﻟﻘﻔﺎﺭ‪ .‬ﻳﺎ ﱠ‬ ‫ﺍﻟﺼ ﹶ‬ ‫ﺭﺏ ﱠ‬ ‫ﺍﻷﺷﺠﺎﺭ‪ .‬ﹶﻳﺎ ﱠ‬ ‫ﹶ‬ ‫ﹶﻭ‬
‫ﺃﺳﻤ ﹺﺎﺋ ﹶﻚ‬ ‫ﻤﻴﻊ ﹶ‬ ‫ﹸﺸﻬﺪﹸ ﹶﺟ ﹶ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻘﺪﱢ ﹶﺳ ﹺﺔ‪ ..‬ﹶﻭﻧ ﹺ‬ ‫ﻤﻴﻊ ﺻ ﹶﻔﺎﺗ ﹶﻚ ﹸ‬
‫ﹺ ﹺ‬
‫ﹸﺸﻬﺪﹸ ﹶﺟ ﹶ‬ ‫ﹸﺸﻬﺪﹸ ﹶﻙ ﹶﻭﻧ ﹺ‬ ‫ﺃﻣﺴﻴﻨﹶﺎ ﹶﻭﺃﺻ ﹶﺒﺤﻨﺎ ﻧ ﹺ‬ ‫ﹶ‬
‫ﻤﻴﻊ‬ ‫ﺍﻟﺸﺘﱠﻰ‪ ..‬ﹶﻭﻧ ﹺ‬ ‫ﹺ‬
‫ﺟﻤﻴﻊ ﹶﻣ ﹾﺨﻠﻮ ﹶﻗﺎﺗ ﹶﻚ ﱠ‬ ‫ﻤﻴﻊ ﹶﻣﻠﺌﻜﹶﺘ ﹶﻚ ﺍﻟ ﹸﻌﻠ ﹶﻴﺎ‪ ..‬ﻭﻧ ﹾﹸﺸ ﹺﻬﺪﹸ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﺤﺴﻨﻰ‪ ..‬ﹶﻭﻧ ﹺ‬
‫ﹸﺸﻬﺪﹸ ﹶﺟ ﹶ‬ ‫ﹶ‬ ‫ﹸﺸﻬﺪﹸ ﹶﺟ ﹶ‬ ‫ﹸ‬
‫ﻤﻴﻊ ﺁﻳﺎﺗﹺ ﹶﻚ‬ ‫ﹸﺸﻬﺪﹸ ﹶﺟ ﹶ‬ ‫ﻴﺎﺋ ﹶﻚ ﺍﻟ ﹸﻌﻠ ﹶﻴﺎ‪ ..‬ﹶﻭﻧ ﹺ‬ ‫ﺃﻧﺒﹺﻴ ﹺﺎﺋ ﹶﻚ ﺍﻟﻌﻈﻤﻰ‪ .‬ﻭﺟﻤﻴﻊ ﺃﻭﻟﹺﻴ ﹺﺎﺋ ﹶﻚ ﺍﻟﻜﹸﱪ￯‪ .‬ﻭﺟﻤﻴﻊ ﺃﺻ ﹺﻔ ﹺ‬
‫ﹶ ﹶ ﹶ ﹾ‬ ‫ﹶ ﹶ ﹶ ﹶ‬ ‫ﹸ‬ ‫ﹶ‬
‫ﹶﺎﺕ ﺍﻟﻤﻨﹾ ﹸﻈﻮﻣ ﹺ‬ ‫ﻨﺎﺕ ﺍﻟﻤﻮﺯﻭﻧ ﹺ‬ ‫ﹸﺸﻬﺪﹸ ﺟﻤﻴﻊ ﻣﺼﻨﹸﻮ ﹶﻋﺎﺗﹺ ﹶﻚ ﺍﻟﻤﺰﻳ ﹺ‬ ‫ﹺ‬
‫ﺎﺕ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﹸ ﱠ‬ ‫ﺍﻟﺘﱠﻜﻮﻳﻨ ﱠﻴﺔ ﺍ ﱠﻟﺘﻲ ﻻ ﹸﺗ ﹶﻌﺪﱡ ﹶﻭﻻ ﺗﹸﺤﴡ‪ ..‬ﹶﻭﻧ ﹺ ﹶ ﹶ ﹶ‬
‫ﻭﺍﻟﺤ ﹺﺎﻣ ﹶﻠ ﹺﺔ‬ ‫ﹶ‬
‫ﺎﻫ ﹺ‬
‫ﻼﺕ‬ ‫ﺪﺍﺕ ﺍﻟﺠ ﹺ‬
‫ﹶ‬
‫ﺰﺍﺕ‪ .‬ﺍﻟﺠ ﹺﺎﻣ ﹺ‬
‫ﹶ‬
‫ﺍﻟﻌﺎﺟ ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻜﺎﺋ ﹺ‬
‫ﻨﺎﺕ‬ ‫ﹺ‬ ‫ﺍﺕ‬‫ﹸﺸﻬﺪﹸ ﺟﻤﻴﻊ ﹶﺫﺭ ﹺ‬
‫ﺍﻟﻤﺘ ﹶﹶﻤﺎﺛﻼﺕ‪ ..‬ﹶﻭﻧ ﹺ ﹶ ﹶ ﱠ‬
‫ﹺ ﹺ‬
‫ﹸ‬
‫ﹸﺸﻬﺪﹸ ﺟﻤﻴﻊ ﻣﺮﻛﺒﺎﺕﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤﻨ ﹶﺘ ﹶﻈ ﹶﻤﺎﺕ‪ ..‬ﻭﻧ ﹺ ﹶ ﹶ ﹸ ﹶ‬ ‫ﺍﻟﻮﻇﺎﺋﻒ ﹸ‬ ‫ﺐ ﹶ‬ ‫ﺑﹺﺤﻮﻟ ﹶﻚ ﹶﻭ ﹶﻃﻮﻟ ﹶﻚ ﹶﻭﺃﻣﺮ ﹶﻙ ﹶﻭﺇﺫﻧ ﹶﻚ ﹶﻋﺠﺎﺋ ﹶ‬
‫ﺍﻟﺒﺴﺎﺋ ﹺ‬
‫ﹺ‬ ‫ﹸﻮﻋﺎﺕ ﹺﻣﻦ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﱠ ﹺ‬
‫ﻂ‬ ‫ﺍﻟﻤﺼﻨ‬ ‫ﺍﻟﻤﺘ ﹶﻘﻨﹶﺎﺕ ﹶ‬ ‫ﺍﻟﻤﻨ ﹶﺘ ﹶﻈ ﹶﻤﺎﺕ ﹸ‬ ‫ﺍﻟﻤ ﹶﺘﻨﹶﻮﻋﺎﺕ ﹸ‬ ‫ﺍﻟﻤﺤﺪﻭ ﹶﺩﺍﺕ ﹸ‬ ‫ﺍﻟﺬﺭﺍﺕ ﺍﻟ ﹶﻐ ﹺﲑ ﹶ‬
‫ﺍﻟﻤﺨﺘ ﹺﹶﻠ ﹶﻄ ﹺﺔ ﹶﻣ ﹶﻮﺍ ﱡﺩ ﹶﺣ ﹶﻴ ﹺﺎﲥﺎ ﰲ ﹶﻏﺎ ﹶﻳ ﹺﺔ‬ ‫ﹺ‬
‫ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﺍﻟﻨﱠﺎﻣ ﹶﻴﺎﺕ ﹸ‬
‫ﹺ‬
‫ﹸ‬ ‫ﱡﺒﺎﺕ‬‫ﹸﺸﻬﺪﹸ ﺟﻤﻴﻊ ﺗﹶﺮﻛ ﹺ‬
‫ﺍﻟﺠﺎﻣﺪﺍﺕ‪ ..‬ﹶﻭﻧ ﹺ ﹶ ﹶ ﹶ‬
‫ﹺ ﹺ‬
‫ﹶ‬
‫ﺎﻥ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀﹺ‬ ‫ﹸﺸﻬﺪﹸ ﹶﺣﺒﻴ ﹶﺒ ﹶﻚ ﺍﻷﻛﺮ ﹶﻡ ﹸﺳﻠ ﹶﻄ ﹶ‬ ‫ﺎﺯ‪ ..‬ﹶﻭﻧ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻤﺘ ﹶﹶﻤ ﱢﻴ ﹶـﺰﺓ ﹶﺩﻓ ﹶﻌ ﹰﺔ ﰲ ﹶﻏﺎﻳﺔ ﺍﻻﻣﺘ ﹶﻴ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﺍﻻﺧﺘﻼﻁ ﹶﻭ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺃﻓﻀ ﹶﻞ ﺍﻟﻤﺨ ﹸﻠﻮ ﹶﻗﺎﺕ ﺫﺍ ﺍﻟﻤ ﹺ‬
‫ﱠﺴﻠﻴﻤﺎﺕ‪..‬‬ ‫ﺍﻟﺼ ﹶﻠﻮﺍﺕ ﹶﻭﺍﻟﺘ ﹶ‬ ‫ﺃﻓﻀﻞ ﱠ‬ ‫ﹸ‬ ‫ﻌﺠ ﹶﺰﺍﺕ ﺍﻟﺒﺎﻫ ﹶﺮﺓ ﹶﻋﻠﻴﻪ ﻭ ﹶﻋﲆ ﺁﻟﻪ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻜﻴﻢ ﹶﺫﺍ ﺍﻵﻳﺎﺕ ﺍﻟ ﹶﺒ ﱢﻴﻨﹶﺎﺕ ﹶﻭﺍﻟ ﹶﺒ ﹶـﺮ ﹺ‬ ‫ﹺ‬ ‫ﹶﻭﻧ ﹺ‬
‫ﺍﻷﻧﻮﺍﺭ‬ ‫ﺍﻟﻮﺍﺿ ﹶﺤﺎﺕ ﹶﻭ‬ ‫ﺍﻫﲔ ﺍﻟﻨﱠ ﹼﻴﺮﺍﺕ ﹶﻭﺍﻟﺪﹶ ﻻﺋ ﹺﻞ ﹶ‬ ‫ﺍﻟﺤ ﹶ‬ ‫ﹸﺸﻬﺪﹸ ﹸﻓﺮﻗﺎﻧ ﹶﹶﻚ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﺍﻟﻮ ﹺ‬ ‫ﹶﺸﻬﺪﹸ ﺑﹺﺄﻧ ﹶﱠﻚ ﹶ‬ ‫ﹺ ﹺ‬
‫ﺍﻟﺤﻲ‬ ‫ﱡ‬ ‫ﺍﻟﺼ ﹶﻤﺪﹸ‬ ‫ﺍﻷﺣﺪﹸ ﺍ ﹾﻟ ﹶﻔ ﹾﺮ ﹸﺩ ﱠ‬ ‫ﺍﻟﻮﺍﺣﺪﹸ ﹶ‬ ‫ﺍﻟﻮﺟﻮﺩ ﹶ‬ ‫ﺐ ﹸ‬ ‫ﺍﺟ ﹸ‬ ‫ﺃﻧﺖ ﺍﷲ ﹶ‬ ‫ﺍﻟﺴﺎﻃﻌﺎﺕ‪ :‬ﺑﹺﺄﻧﱠﺎ ﹸﻛ ﱠﻠﻨﺎ ﻧ ﹶ‬ ‫ﱠ‬
‫ﺍﻟﻤﻘﺘ ﹺﹶﺪ ﹸﺭ‬ ‫ﺍﻟﺤﻜ ﹸﹶﻢ ﹸ‬ ‫ﺪﻝ ﹶ‬ ‫ﺣﻴﻢ ﺍﻟ ﹶﻌ ﹸ‬ ‫ﺍﻟﺮ ﹸ‬ ‫ﺍﻟﺮﺣﻤ ﹸﻦ ﱠ‬ ‫ﺼﻴﺮ ﱠ‬ ‫ﻤﻴﻊ ﺍﻟ ﹶﺒ ﹸ‬ ‫ﺍﻟﺴ ﹸ‬ ‫ﺍﻟﻤﺮﻳﺪﹸ ﱠ‬ ‫ﺪﻳﺮ ﹸ‬ ‫ﻜﻴﻢ ﺍﻟ ﹶﻘ ﹸ‬ ‫ﺍﻟﺤ ﹸ‬ ‫ﻠﻴﻢ ﹶ‬ ‫ﺍﻟ ﹶﻘ ﱡﻴﻮ ﹸﻡ ﺍﻟ ﹶﻌ ﹸ‬
‫ﺃﻥ ﻻ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺃﻧﺖ ﹶﻭﺣﺪﹶ ﹶﻙ ﻻ ﹶﺷ ﹶ‬
‫ﺮﻳﻚ ﹶﻟ ﹶﻚ ﹶﻭﺃﻧ ﹶﱠﻚ‬ ‫ﹶﺸﻬﺪﹸ ﹾ‬ ‫ﺍﻟﻤ ﹶﺘ ﹶﻜ ﱢﻠ ﹸﻢ‪ ،‬ﹶﻟ ﹶﻚ ﺍﻷﺳﲈﺀ ﹸ‬
‫ﺍﻟﺤﺴﻨﻰ‪ ..‬ﹶﻭﻛﹶﺬﺍ ﻧ ﹶ‬ ‫ﹸ‬
‫ﹺ‬ ‫ﹺ‬
‫ﹶﺸﻬﺪﹸ ﺑﻜ ﱢﹸﻞ ﻣﺎ ﹶﻣ ﱠﺮ ﹶﻭ ﹶﻣ ﹶﻊ ﻛ ﱢﹸﻞ ﹶﻣﺎ ﹶﻣ ﱠﺮ ﺑ ﱠ‬ ‫ﹴ‬ ‫ﹺ‬ ‫ﹴ‬
‫ﺄﻥ ﹸﻣ ﹶﺤ ﱠﻤﺪ ﹰﺍ‬ ‫ﺪﻳﺮ ﹶﻭﺑﻜ ﱢﹸﻞ ﹶﺷﻲﺀ ﹶﻋ ﹲ‬
‫ﻠﻴﻢ‪ ..‬ﹶﻭﻛﹶﺬﺍ ﻧ ﹶ‬ ‫ﹶﻋﲆ ﻛ ﱢﹸﻞ ﹶﺷﻲﺀ ﹶﻗ ﹲ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٦٦‬‬
‫ﹺ ﹺ‬ ‫ﹺ‬ ‫ﻋﹶﺒﺪﹸ ﹶﻙ ﻭﻧﹶﺒﻴ ﹶﻚ ﻭﺻ ﹺﻔﻴ ﹶﻚ ﻭ ﹶﺧﻠﻴ ﹸﻠ ﹶﻚ‪ .‬ﻭﺟﻤ ﹸﺎﻝ ﻣ ﹺ‬
‫ﻤﺲ‬ ‫ﻠﻴﻚ ﹸﺻﻨﹾﻌ ﹶﻚ‪ .‬ﹶﻭ ﹶﻋﻴ ﹸﻦ ﻋﻨﹶﺎ ﹶﻳﺘ ﹶﻚ‪ .‬ﹶﻭ ﹶﺷ ﹸ‬ ‫ﻠﻜ ﹶﻚ‪ .‬ﹶﻭ ﹶﻣ ﹸ‬ ‫ﹶ ﹶ ﹶ ﹸ‬ ‫ﹶ ﱡ ﹶ ﹶ ﱡ ﹶ‬
‫ﻮﺟﻮ ﹶﺩﺍﺗ ﹶﻚ‪ .‬ﹶﻭﻛ ﱠﹶﺸ ﹸ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹸﻮﺭ ﹶﺧﻠﻘ ﹶﻚ‪ .‬ﹶﻭ ﹶﺷ ﹶﺮ ﹸ‬ ‫ﹺ‬ ‫ﺴﺎﻥ ﹶﻣ ﹶﺤ ﱠﺒﺘﹺ ﹶﻚ‪ .‬ﹶﻭﻣ ﹸ‬
‫ﹺ‬ ‫ﹺﻫﺪﹶ ﺍ ﹶﻳـﺘﹺ ﹶﻚ‪ .‬ﹶﻭﻟﹺ ﹸ‬
‫ﺎﻑ‬ ‫ﻑ ﹶﻣ ﹸ‬ ‫ﺣﻤﺘ ﹶﻚ‪ .‬ﹶﻭﻧ ﹸ‬ ‫ﺜﺎﻝ ﹶﺭ ﹶ‬
‫)‪(١‬‬

‫ﺒﺎﺩ ﹶﻙ‬‫ﺃﻭﺍﻣ ﹺﺮ ﹶﻙ ﻟﹺ ﹺﻌ ﹺ‬
‫ﹸﻮﺯ ﺃﺳﻤ ﹺﺎﺋ ﹶﻚ‪ .‬ﻭﻣﻌ ﱢﻠﻢ ﹺ‬ ‫ﻑ ﹸﻛﻨ ﹺ‬ ‫ﺩﻻ ﹸﻝ ﹶﺳﻠ ﹶﻄﻨ ﹺﹶﺔ ﹸﺭ ﹸﺑﻮﺑﹺ ﹶﻴﺘﹺ ﹶﻚ‪ .‬ﹶﻭ ﹸﻣ ﹶﻌ ﱢﺮ ﹸ‬ ‫ﻛﺎﺋﻨﹶﺎﺗﹺ ﹶﻚ‪ .‬ﹶﻭ ﹼ‬
‫ﻠﺴ ﹺﻢ ﹺ‬ ‫ﻃﹺ ﹺ‬
‫ﹶ ﹸﹶ ﹸ‬ ‫ﹶ‬
‫ﺃﺳﻤﺎﺋ ﹶﻚ‪،‬‬‫ﹺ‬ ‫ﺎﺩ ﹶﻙ‪ .‬ﹶﻭ ﹺﻣﺮﺁ ﹸﺓ ﹸﻣ ﹶﺤ ﱠﺒﺘﹺ ﹶﻚ ﻟﹺ ﹶﺠ ﹶﻤﺎﻟﹺ ﹶﻚ ﹶﻭ‬ ‫ﻬﻮﺩ ﹶﻙ ﻭﺍﹺﺷﻬ ﹺ‬ ‫ﹶﺎﺋﻨﹶﺎﺗﹺ ﹶﻚ‪ .‬ﻭﻣﺪﹶ ﺍﺭ ﹸﺷ ﹺ‬ ‫ﺘﺎﺏ ﻛ ﹺ‬‫ﺁﻳﺎﺕ ﹺﻛ ﹺ‬
‫ﻭﻣ ﹶﻔ ﹺﺴﺮ ﹺ‬
‫ﹶ ﹶ‬ ‫ﹶ ﹸ‬ ‫ﹶ ﹸ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹶﻭ ﹶﻣ ﹶﺤ ﱠﺒﺘ ﹶﻚ ﻟﺼﻨ ﹶﻌﺘ ﹶﻚ ﹶﻭ ﹶﻣﺼﻨﹸﻮ ﹶﻋﺎﺗ ﹶﻚ‪ ،‬ﹶﻭﻟﻤ ﹶﺤﺎﺳ ﹺﻦ ﹶﻣﺨ ﹸﻠﻮ ﹶﻗﺎﺗ ﹶﻚ‪ .‬ﹶﻭ ﹶﺣﺒﻴ ﹸﺒ ﹶﻚ ﹶﻭ ﹶﺭ ﹸﺳﻮ ﹸﻟ ﹶﻚ ﺍ ﱠﻟﺬﻱ ﹶ‬
‫ﺃﺭﺳﻠ ﹶﺘ ﹸﻪ‬
‫ﴫ‬ ‫ﻮﺵ ﹶﻗ ﹺ‬ ‫ﻜﻤ ﹺﺔ ﹶﺻﻨ ﹶﻌ ﹺﺔ ﹺﺻﺒ ﹶﻐ ﹺﺔ ﹸﻧ ﹸﻘ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﹶﺭ ﹾﺣ ﹶﻤ ﹰﺔ ﻟﻠﻌﺎ ﹶﻟﻤﻴ ﹶﻦ‪ .‬ﹶﻭﻟ ﹶﺒﻴﺎﻥ ﹶﻣ ﹶﺤﺎﺳ ﹺﻦ ﻛﹶﲈﻻﺕ ﹶﺳﻠ ﹶﻄﻨﹶﺔ ﹸﺭ ﹸﺑﻮﺑ ﱠﻴﺘ ﹶﻚ ﺑﹺﺤ ﹶ‬
‫ﹺ‬
‫ﹶﺎﺏ ﺍﻟﻌﺎ ﹶﻟﻤﻴ ﹶﻦ‪.‬‬ ‫ﻮﺭ ﹺﻛﺘ ﹺ‬ ‫ﺎﺕ ﹺ‬
‫ﺁﻳﺎﺕ ﹸﺳ ﹸﻄ ﹺ‬ ‫ﺎﺕ ﻛﹶﻠﻤ ﹺ‬
‫ﹶ‬
‫ﺈﺷﺎﺭﺍﺕ ﹺﺣﻜ ﹺﹶﻤﻴ ﹺ‬
‫ﱠ‬
‫ﹺ‬ ‫ﹺ‬
‫ﺃﺳﻤﺎﺋ ﹶﻚ ﺑﹺ‬ ‫ﹺ‬
‫ﹶﻌﺮﻳﻒ ﹸﻛﻨ ﹺ‬
‫ﹸﻮﺯ‬ ‫ﺍﻟ ﹶﻌﺎ ﹶﻟﻤﻴ ﹶﻦ‪ .‬ﹶﻭﻟﹺﺘ‬
‫ﲈﻭﺍﺕ ﻭﺍﻷﺭﺿﻴﻦ‪ .‬ﹶﻋ ﹶﻠ ﹺﻴﻪ ﻭ ﹶﻋﲆ ﺁﻟﹺ ﹺﻪ ﻭﺃﺻﺤﺎﺑﹺ ﹺﻪ ﻭﺍﹺﺧﻮﺍﻧﹺ ﹺﻪ ﺃﻟﻒ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ ﹺ ﹺ‬
‫ﺃﻟﻒ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶﻭﻟ ﹶﺒﻴﺎﻥ ﹶﻣﺮﺿ ﱠﻴﺎﺗ ﹶﻚ ﻳﺎ ﹶﺭ ﱠﺏ ﱠ‬
‫ﺍﻟﺴ‬
‫ﺁﻥ ﻭ ﹶﺯ ﹴ‬ ‫ﹴ‬ ‫ﹴ‬
‫ﻣﺎﻥ‪.‬‬ ‫ﹶﺻﻼﺓ ﹶﻭ ﹶﺳﻼ ﹴﻡ ﰲ ﻛ ﱢﹸﻞ ﹶ‬
‫ﻫﺬ ﹺﻩ‬
‫ﺘﻚ ﻭﺭﺣﻤﺘ ﹶﹶﻚ ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﻔﻴﻆ ﻳﺎ ﹶﺣﺎﻓ ﹸﻆ ﻳﺎ ﹶﺧ ﹶﻴﺮ ﺍﻟﺤﺎﻓﻈﻴ ﹶﻦ ﻧﹶﺴﺘﹶﻮﺩ ﹸﻉ ﺣﻔ ﹶﻈ ﹶﻚ ﹶﻭﺣ ﹶﻤﺎ ﹶﻳ ﹶ ﹶ ﹶ ﹶ‬
‫ﺍﻟﻠﻬﻢ ﻳﺎ ﹶﺣ ﹸ‬
‫ﱠ‬
‫ﴩﻭ ﹶ ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺤﻤﺪﹸ ﷲ ﹶﺭ ﱢﺏ‬
‫ﺍﻟﻤﻴﺰﺍﻥ ﺁﻣﲔ‪ .‬ﹶﻭ ﹶ‬ ‫ﺍﻟﺤ ﹺ ﹶ‬
‫ﻈﻬﺎ ﺇﱃ ﹶﻳﻮ ﹺﻡ ﹶ‬‫ﺍﻟﺸﻬﺎﺩﺍﺕ ﺍ ﱠﻟﺘﻲ ﺃﻧ ﹶﻌﻤﺘﹶﻬﺎ ﹶﻋﻠﻴﻨﺎ‪ .‬ﹶﻓﺎﺣ ﹶﻔ ﹶ‬
‫ﱠ‬
‫ﺍﻟ ﹶﻌﺎ ﹶﻟﻤﻴ ﹶﻦ‪.‬‬

‫ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﲏ‬
‫ﺎﻑ ﹶﺟﻼﻟﹺ ﹺﻪ ﹶﻭ ﹶﺟ ﹶﻤﺎﻟﹺ ﹺﻪ‬ ‫ﺟﻮﺏ ﻭﺟﻮ ﹺﺩ ﹺﻩ‪ ،‬ﻭﺩ ﱠﻝ ﺍﻟﻨﱠﺎﺱ ﹶﻋﲆ ﺃﻭﺻ ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶ‬ ‫ﺍﻟﺤ ﹾﻤﺪﹸ ﷲ ﺍ ﱠﻟﺬﻱ )‪ (٢‬ﹶﺩ ﱠﻝ ﹶﻋﲆ ﹸﻭ ﹺ ﹸ ﹸ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﺍﻟﻤ ﹶﺼﺪﱠ ﹸﻕ ﻭﺍﻟ ﹸﺒ ﹾﺮ ﹸ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﻭﻛﹶﲈﻟﹺ ﹺﻪ‪ ،‬ﹶ‬
‫ﻫﺎﻥ ﺍﻟﻨﱠﺎﻃ ﹸﻖ‬ ‫ﺍﻟﺼﺎﺩ ﹸﻕ ﹸ‬ ‫ﺍﻟﺸﺎﻫﺪﹸ ﱠ‬ ‫ﻭﺷﻬﺪﹶ ﻋﲆ ﺃ ﱠﻧ ﹸﻪ ﹶﻭﺍﺣﺪﹲ ﹶﻓﺮ ﹲﺩ ﹶﺻ ﹶﻤﺪﹲ ‪ :‬ﱠ‬
‫ﻌﺠﺰﺍﺗﹺ ﹺﻬ ﹾﻢ‪ .‬ﹶﻭﺇﻣﺎ ﹸﻡ‬ ‫ﹾ ﹸ‬
‫ﹺ‬
‫ﹶﺼﺪﻳﻘ ﹺﻬﻢ ﹶﻭﻣ ﹺ‬ ‫ﺍﻟﻤﺤ ﱠﻘ ﹸﻖ ﺳﻴﺪﹸ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻤﺮﺳﻠﻴﻦ‪ .‬ﺍﻟﺤﺎﻭﻱ ﻟﹺﺴﺮ ﺇﺟﻤ ﹺ‬
‫ﺎﻋ ﹺﻬ ﹾﻢ ﹶﻭﺗ‬ ‫ﹶ‬ ‫ﱢ‬ ‫ﹶ‬ ‫ﹶ ﹸ ﹶ ﹶ‬ ‫ﹶ ﱢ‬ ‫ﹸ ﹶ‬
‫ﺎﺭ ﹶﻗﺔﹺ‬‫ﺍﻟﺨ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺭﻫﺎﺻﺎﺕ ﹶ‬ ‫ﺍﻟﺤﺎﻭﻱ ﻟﺴ ﱢﺮ ﺍﺗ ﹶﻔﺎﻗ ﹺﻬ ﹾﻢ ﹶﻭﺗﹶﺤﻘﻴﻘ ﹺﻬ ﹾﻢ ﹶﻭﻛﹶﺮﺍ ﹶﻣﺎﺗ ﹺﻬ ﹾﻢ‪ .‬ﹸﺫﻭ ﺍﻻ ﹶ‬ ‫ﺍﻷﻭﻟﻴﺎﺀ ﹶﻭﺍﻟﺼﺪﹼ ﻳﻘﻴ ﹶﻦ‪ .‬ﹶ‬
‫ﺍﳋ ﹺ‬
‫ﺼﺎﻝ‬ ‫ﺍﻟﻮﺍﺿﺤ ﹺﺔ‪ .‬ﹸﺫﻭ ﺍﻷﺧﻼﻕ ﺍﻟﻌﺎﻟﻴ ﹺﺔ ﰲ ﺫﺍﺗﹺ ﹺﻪ‪ .‬ﻭ ﹺ‬ ‫ﹺ‬ ‫ﺮﺍﻫﲔ ﺍﻟﻘﺎﻃﹺ ﹶﻌ ﹺﺔ‬
‫ﹺ‬ ‫ﺎﻫ ﹺ‬
‫ﺮﺓ ﹶﻭﺍﻟ ﹶﺒ‬ ‫ﺰﺍﺕ ﺍﻟﺒ ﹺ‬ ‫ﻌﺠ ﹺ‬ ‫ﹶﻭﺍﻟﻤ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹸ‬
‫)‪ (١‬ﺇﻥ ﻛﻞ ﻛﻠﻤﺔ ﰲ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺜﺎﻧﻴﺔ ﺗﻮﻣﺊ ﺇﱃ ﺑﺮﻫﺎﻥ ﺻﺎﺩﻕ ﺣﻖ ﻣﻦ ﺍﻟﱪﺍﻫﲔ ﺍﳊﻘﺔ ﻟﻠﻨﺒﻮﺓ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﻛﲈ ﺗﺸﲑ ﺇﱃ ﻭﻇﻴﻔﺔ‬
‫ﻣﻦ ﻭﻇﺎﺋﻒ ﺍﻟﻨﺒﻮﺓ‪ ،‬ﻭﺇﱃ ﻣﻘﺎﻡ ﻣﻦ ﺍﳌﻘﺎﻣﺎﺕ ﺍﳌﺤﻤﺪﻳﺔ‪ ،‬ﻣﺜﻠﲈ ﻛﻞ ﻓﻘﺮﺓ ﰲ ﺍﻟﺸﻬﺎﺩﺓ ﺍﻷﻭﱃ ﺗﺪﻝ ﻋﲆ ﻛﺜﲑ ﻣﻦ ﺑﺮﺍﻫﲔ‬
‫ﻼ ﻣﻦ ﺗﻠﻚ ﺍﻟﻜﻠﲈﺕ ﻭﺍﻟﻔﻘﺮﺍﺕ ﺷﺎﻫﺪﺓ ﱄ‪ ،‬ﻭﺗﺸﻬﺪ ﻣﻌﻲ‪ ،‬ﻭﺃﻧﺎ ﺑﻨﻴﺘﻲ ﺃﻗﻠﺐ ﺷﻬﺎﺩﺍﲥﺎ ﺍﻟﺘﻲ ﻫﻲ ﺑﻠﺴﺎﻥ‬ ‫ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻓﻜﺄﻥ ﻛ ﹰ‬
‫ﹰ‬
‫ﺍﳊﺎﻝ ﺇﱃ ﻟﺴﺎﻥ ﺍﳌﻘﺎﻝ‪ ،‬ﻓﻨﺸﻬﺪ ﻣﻌﺎ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫)‪ (٢‬ﺇﻥ ﺇﻳﻀﺎﺡ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻫﻮ ﰲ ﺁﺧﺮ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﺘﺎﺳﻊ ﻋﴩ« ﻭﻫﻮ ﺭﺳﺎﻟﺔ ﺍﳌﻌﺠﺰﺍﺕ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﻭﺇﻥ ﻛﻞ ﻗﻴﺪ ﻭﻛﻞ ﻛﻠﻤﺔ ﻓﻴﻪ‬
‫ﻳﺸﲑ ﺇﱃ ﺩﻟﻴﻞ ﻣﻦ ﺩﻻﺋﻞ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﲪﺪﻳﺔ ﻛﲈ ﺍﻧﻪ ﻳﻮﻣﺊ ﺇﱃ ﺍﻟﱪﺍﻫﲔ ﺍﻟﺪﹼ ﺍﻟﺔ ﻋﲆ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ ﻫﻮ ﻛﻼﻡ ﺍﷲ‪.‬‬
‫ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﻟﻨﺒﻲ ﷺ ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻫﻨﺎ‪ ،‬ﻋﲆ ﺃﻥ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﲈ ﺩﻟﻴﻞ ﺳﺎ ﹴﻡ ﻟﻠﻐﺎﻳﺔ ﻋﲆ ﻭﺣﺪﺍﻧﻴﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫ﻭﺗﻌﺎﱃ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٤٦٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﺸﺮﻭﻥ‬
‫ﻨـﺰ ﹺﻝ ﺑﹺﺘ ﹴ‬ ‫ﺍﻟﻤ ﹺ‬ ‫ﹺﹺ‬ ‫ﹺ ﹺ‬ ‫ﹺﹺ‬ ‫ﹺ‬
‫ﹶﻮﻓﻴﻖ‬ ‫ﺎﺟﻤﺎ ﹺﻉ ﹸ‬ ‫ﺍﻟﺮ ﹶﺑﺎﲏ ﺑﹺ ﹶ‬ ‫ﺣﻲ ﱠ‬ ‫ﺍﻟﻮ ﹺ‬‫ﺍﻟﺴﺎﻣ ﹶﻴﺔ ﰲ ﹶﺷﺮﻳ ﹶﻌﺘﻪ‪ .‬ﹶﻣﻬ ﹶﺒ ﹸﻂ ﹶ‬ ‫ﺍﻟﺴ ﹶﺠﺎﻳﺎ ﱠ‬ ‫ﺍﻟ ﹶﻐﺎﻟ ﹶﻴﺔ ﰲ ﹶﻭﻇﻴ ﹶﻔﺘﻪ‪ .‬ﹶﻭ ﱠ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﻨـﺰ ﹺﻝ ﹶﻋ ﹶﻠ ﹺﻴﻪ ﺑﹺ ﹸﻘ ﱠﻮ ﹺﺓ ﺇﻳﻤﺎﻧﹺ ﹺﻪ‪ .‬ﹶﻭﺍﻟﻤ ﹶ ﹺ‬ ‫ﻨـﺰ ﹺﻝ ﺑﹺﺈﻋﺠ ﹺ ﹺ‬
‫ﻬﻢ‪.‬‬ ‫ﻨـﺰﻝ ﺇﻟﻴﻬﻢ ﺑﹺﻜ ﹸﹸﺸﻮﻓ ﹺﻬ ﹾﻢ ﹶﻭﺗﹶﺤﻘﻴ ﹶﻘﺎﺗ ﹾ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﺍﻟﻤ ﹶ‬‫ﺎﺯﻩ‪ .‬ﹶﻭ ﹸ‬ ‫ﹶ‬ ‫ﺍﻟﻤ ﹶ‬ ‫ﹶﻟ ﹸﻪ‪ .‬ﹶﻭ ﹸ‬
‫ﹺ‬ ‫ﺮﺷﺪﹸ ﹺ‬ ‫ﻼﺋﻜ ﹺﹶﺔ ﻣ ﹺ‬ ‫ﺎﺣﺐ ﺍﻟﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶﺳ ﱠﻴ ﹸﺎﺭ ﹶﻋﺎ ﹶﻟ ﹺﻢ ﺍﻟ ﹶﻐ ﹺ‬
‫ﺍﻹﻧﺲ‪.‬‬ ‫ﺍﻟﺠ ﱢﻦ ﹶﻭ‬ ‫ﹸ‬ ‫ﺍﻟﻤ ﹶﻠﻜﻮﺕ‪ .‬ﹸﻣﺸﺎﻫﺪﹸ ﺍﻷﺭﻭﺍﺡ ﹶﻭ ﹸﻣ ﹶﺼ ﹸ ﹶ‬ ‫ﻴﺐ ﹶﻭ ﹶ‬
‫ﺣﻤ ﹺﺔ‪.‬‬ ‫ﺍﻟﺮ ﹶ‬ ‫ﺜﺎﻝ ﱠ‬ ‫ﺍﻟﻤﺤ ﱠﺒ ﹺﺔ‪ .‬ﹺﻣ ﹸ‬ ‫ﹶ‬ ‫ﺴﺎﻥ‬ ‫ﺍﻟﺤﻘﻴ ﹶﻘ ﹺﺔ‪ .‬ﻟﹺ ﹸ‬ ‫ﺎﻥ ﹶ‬ ‫ﺮﻫ ﹸ‬ ‫ﺍﻟﺤﻖ‪ .‬ﹸﺑ ﹶ‬ ‫ﱢ‬ ‫ﺮﺍﺝ‬ ‫ﹺ ﹺ ﹺ ﹺ‬
‫ﹶﻭﺃﻧ ﹶﹾﻮ ﹸﺭ ﹶﺛ ﹶﻤﺮﺍﺕ ﹶﺷ ﹶﺠ ﹶﺮﺓ ﺍﻟﺨﻠ ﹶﻘﺔ‪ .‬ﺳ ﹸ‬
‫ﹺ‬
‫ﺎﺻ ﹺﺪ‬ ‫ﻬﻮﺭ ﻣ ﹶﻘ ﹺ‬
‫ﺪﺍﺭ ﹸﻇ ﹺ ﹶ‬ ‫ﺍﻟﺮ ﹸﺑﻮﺑ ﱠﻴﺔ‪ .‬ﹶﻣ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬
‫ﻒ ﻃﻠﺴ ﹺﻢ ﺍﻟﻜﺎﺋﻨﹶﺎﺕ‪ .‬ﹶﺣ ﹼﻼ ﹸﻝ ﹸﻣ ﹶﻌ ﱠﻤﻰ ﺍﻟﺨﻠ ﹶﻘﺔ‪ .‬ﹶﺩ ﹼﻻ ﹸﻝ ﹶﺳﻠ ﹶﻄﻨﹶﺔ ﱡ‬
‫ﹺ ﹺ‬ ‫ﻛﺎﺷ ﹸ ﹺ ﹺ‬ ‫ﹺ‬
‫ﺮﻣ ﹸﺰ ﺑﹺ ﹶﺸﺨﺼ ﱠﻴﺘﹺ ﹺﻪ‬ ‫ﻨﺎﺕ‪ ،‬ﺍﻟﻤ ﹺ‬
‫ﹸ‬
‫ﺍﻟﻜﺎﺋ ﹺ‬
‫ﹺ‬ ‫ﹺ‬
‫ﹶﲈﻻﺕ‬ ‫ﹶﻈﺎﻫ ﹺﺮ ﻛ‬ ‫ﻭﻭﺍﺳ ﹶﻄ ﹸﺔ ﺗ ﹸ‬
‫ﹺ‬
‫ﻮﺟﻮﺩﺍﺕ‪ .‬ﹶ‬
‫ﹺ‬
‫ﺍﻟﻤ ﹸ‬ ‫ﻠﻖ ﹶ‬ ‫ﻨﺎﺕ ﰲ ﹶﺧ ﹺ‬ ‫ﺍﻟﻜﺎﺋ ﹺ‬ ‫ﹺ‬ ‫ﺧﺎﻟﹺ ﹺﻖ‬
‫ﺍﻟﺼﺎﻧﹺ ﹶﻊ ﹶﻧ ﹶﻈ ﹶﺮ ﺇﻟﻴﻪ ﹶﻭ ﹶﺧ ﹶﻠ ﹶﻖ‬ ‫ﺃﻥ ﱠ‬ ‫ﻨﺎﺕ » ﹶﻳﻌﻨﻲ ﱠ‬ ‫ﺍﻟﻜﺎﺋ ﹺ‬ ‫ﹺ‬ ‫ﹶﻮﻥ ﰲ ﹶﺧ ﹺ‬
‫ﻠﻖ‬ ‫ﲔ ﹶﻓﺎﻃﹺ ﹺﺮ ﺍﻟﻜ ﹺ‬ ‫ﹸﺼﺐ ﹶﻋ ﹺ‬ ‫ﺍﻟﻤﻌﻨﹶﻮ ﱠﻳﺔ ﺇﱃ ﺃﻧ ﹸﻪ ﻧ ﹸ‬
‫ﹺ‬
‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺃﻧﻤﻮ ﹶﺫ ﹸﺝ‬ ‫ﻭﺍﻟﺸﺮﻳ ﹶﻌﺔ ﹶﻭﺍﻹﺳﻼﻣ ﹶﻴﺔ ﺍ ﱠﻟﺘﻲ ﻫﻲ ﺑﺪﹶ ﺳﺎﺗﲑﻫﺎ ﹸ‬ ‫ﻷﺟﻠﻪ ﹶﻭﻷﻣﺜﺎﻟﻪ ﹶﻫﺬﺍ ﺍﻟ ﹶﻌﺎ ﹶﻟ ﹶﻢ« ﹸﺫﻭ ﺍﻟﺪﹼ ﻳﻦ ﱠ‬
‫ﻨﺎﺕ‪ .‬ﹶﻓ ﱠ‬
‫ﻜﺄﻥ‬ ‫ﺍﻟﻜﺎﺋ ﹺ‬ ‫ﹺ‬ ‫ﺧﺮ ﹶﺟ ﹾﺖ ﹺﻣ ﹾﻦ ﹺﻛﺘ ﹺ‬
‫ﹶﺎﺏ‬ ‫ﻬﺮﺳﺘ ﹲﺔ ﹸﺃ ﹺ‬ ‫ﹶﺄﻥ ﺫﻟﹺ ﹶﻚ ﺍﻟﺪﹼ ﻳ ﹶﻦ ﻓﹺ ﹺ‬ ‫ﻳﻦ‪ .‬ﻛ ﱠ‬ ‫ﺍﻟﺴﻌﺎ ﹶﺩ ﹺﺓ ﰲ ﺍﻟﺪﱠ ﹶﺍﺭ ﹺ‬ ‫ﹺ‬
‫ﺳﺎﺗﲑ ﱠ‬ ‫ﹶﺩ‬
‫ﺍﻟﻜﻮﻥ‪ .‬ﹶﻓﻨﹶﺎﻇﹺ ﹸﻢ‬ ‫ﹺ‬ ‫ﺍﻟﺤ ﱡﻖ ﺇﱃ ﺃ ﱠﻧ ﹸﻪ ﻧﹺﻈﺎ ﹸﻡ ﻧﹶﺎﻇﹺﻢ‬ ‫ﺸﻴﺮ ﺩﻳﻨﹸ ﹸﻪ ﹶ‬
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‫ﺍﻟﻤ ﹸ‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﻨـﺰﻝ ﹶﻋﻠﻴﻪ ﻗﺮﺍ ﹶﺀ ﹲﺓ ﻵﻳﺎﺕ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ .‬ﹸ‬
‫ﺮﺁﻥ ﺍﻟﻤ ﹶ ﹺ ﹺ ﹺ‬
‫ﺍﻟ ﹸﻘ ﹶ ﹸ‬
‫ﺍﻷﺣﺴ ﹺﻦ‬ ‫ﹶ‬ ‫ﺍﻟﺠ ﹺﺎﻣ ﹺﻊ ﹺﲠﺬﺍ ﺍﻟﻨﹼﻈ ﹺﻢ‬ ‫ﻳﻦ ﹶ‬ ‫ﺫﻟﻚ ﺍﻟﺪﹼ ﹺ‬ ‫ﺍﻷﻛﻤ ﹺﻞ ﹸﻫ ﹶﻮ ﻧﹶﺎﻇﹺ ﹸﻢ ﹶ‬ ‫ﹶ‬ ‫ﻨﺎﺕ ﹺﲠﺬﺍ ﺍﻟﻨﱢﻈﺎ ﹺﻡ ﺍﻷﺗ ﱢﹶﻢ‬ ‫ﺍﻟﻜﺎﺋ ﹺ‬ ‫ﹺ‬ ‫ﻫﺬ ﹺﻩ‬ ‫ﹺ‬
‫ﺆﻣﻨﻴﻦ ﻣﺤﻤﺪﹲ ﹶﻋ ﹺ‬ ‫ﺎﺷﺮ ﺍﻟﻤ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻠﻴﻪ‬ ‫ﹶ ﹸ ﹶ ﱠ‬ ‫ﺍﻷﺟﻤ ﹺﻞ‪ ،‬ﹶﺳ ﱢﻴﺪﹸ ﻧﺎ ﻧﹶﺤ ﹸﻦ ﹶﻣ ﹶﻌﺎﺷ ﹶﺮ ﹶﺑﻨﻲ ﺁ ﹶﺩ ﹶﻡ‪ ،‬ﹶﻭ ﹸﻣﻬﺪﻳﻨﹶﺎ ﺇﱃ ﺍﻹﻳﲈﻥ ﻧﹶﺤ ﹸﻦ ﹶﻣ ﹶﻌ ﹶ ﹶ‬ ‫ﹶ‬
‫ﺍﻟﺸﺎﻫﺪﹶﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻤﺎﻭﺍﺕ‪ .‬ﻓﺈﻥ ﺫﻟ ﹶﻚ ﱠ‬ ‫ﹸ‬ ‫ﺍﻟﺼ ﹶﻠﻮﺍﺕ ﹶﻭﺃﺗ ﱡﹶﻢ ﺍﻟﺘ ﹾﱠﺴﻠﻴﲈﺕ ﻣﺎ ﹶﺩﺍ ﹶﻣﺖ ﺍﻷﺭﺽ ﹶﻭ ﱠ‬
‫ﺍﻟﺴ‬ ‫ﺃﻓﻀ ﹸﻞ ﱠ‬ ‫ﹶﻭ ﹶﻋﲆ ﺁﻟﻪ ﹶ‬
‫ﺎﻫﺪ‪.‬ﹺ‬ ‫ﻮﺭ ﺍﻟﻤ ﹶﺸ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻷﺷﻬﺎﺩ ﺑﹺ ﹶﻄ ﹺ ﹸ‬ ‫ﹶ‬ ‫ﹺ‬
‫ﺅﻭﺱ‬ ‫ﺍﻟﺸﻬﺎ ﹶﺩﺓ ﹶﻋﲆ ﹸﺭ‬ ‫ﻴﺐ ﰲ ﻋﺎ ﹶﻟ ﹺﻢ ﱠ‬ ‫ﺸﻬﺪﹸ ﹶﻋ ﹺﻦ ﺍﻟ ﹶﻐ ﹺ‬ ‫ﹶﻳ ﹶ‬
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‫ﺍﻷﻗﻄﺎﺭ ﺑﹺﺄﻋﲆ‬ ‫ﺍﻷﻋﺼ ﹺ‬ ‫ﺎﻝ ﺍﻟ ﹶﺒ ﹶﺸ ﹺﺮ ﹶﺧ ﹶ‬ ‫ﺸﺎﻫﺪﹸ ﹸﺛﻢ ﻳﺸﻬﺪﹸ ﻣ ﹺ‬
‫ﻨﺎﺩﻳ ﹰﺎ ﻷﺟ ﹶﻴ ﹺ‬ ‫ﺎﻫﺪﹸ ﺃﻧﱠﻪ ﻳ ﹺ‬
‫ﺎﺭ ﹶﻭ‬ ‫ﹶ‬ ‫ﻠﻒ‬ ‫ﱠ ﹶ ﹶ ﹸ‬ ‫ﹶﻧ ﹶﻌ ﹾﻢ؛ ﹸﻳ ﹶﺸ ﹶ ﹸ ﹸ‬
‫ﹶﺻﻮﺗﹺ ﹺﻪ‪.‬‬
‫ﻮﺍﻫ ﹺﻖ ﺍﻻﺳﺘﹺﻘ ﹶﺒ ﹺ‬
‫ﺎﻝ ﻭﺑﹺﺠﻤﻴ ﹺﻊ ﹸﻗ ﱠﻮﺗﹺ ﹺﻪ‪.‬‬ ‫ﹶﻧﻌﻢ؛ ﹶﻓﻬﺬﺍ ﺻﺪ￯ ﺻﻮﺗﹺ ﹺﻪ ﻳﺴﻤﻊ ﹺﻣﻦ ﺃﻋﲈﻕ ﺍﳌﺎﴈ ﺇﱃ ﹶﺷ ﹺ‬
‫ﹶ ﹸ ﹶ ﹸ ﹾ‬ ‫ﹶ‬ ‫ﹶ ﹾ‬
‫ﹺﹺ‬ ‫ﹶﻧﻌﻢ؛ ﹶﻓ ﹶﻘﺪ ﺍﺳﺘﹶﻮﱃ ﹶﻋﲆ ﻧﹺ ﹺ‬
‫ﻤﺎﻭﻱ ﹸﺧ ﹸﻤ ﹸﺲ ﹶﺑﻨﻲ ﺁ ﹶﺩ ﹶﻡ‪ .‬ﹶﻭ ﹶﺩﺍ ﹶﻣ ﹾﺖ‬
‫ﹼ‬ ‫ﺍﻧﺼ ﹶﺒ ﹶﻎ ﺑﹺﺼﺒﻐﻪ ﱠ‬
‫ﺍﻟﺴ‬ ‫ﺍﻷﺭﺽ‪ .‬ﹶﻭ ﹶ‬‫ﹺ‬ ‫ﺼﻒ‬ ‫ﹶ ﹾ‬
‫ﺎﻫﺮ ﹰﺍ ﹶﻭﺑﺎﻃﹺﻨ ﹰﺎ ﹶﻋﲆ ﹶﺛﻠ ﹶﺜﲈﺋﺔ‬ ‫ﻣﺎﻥ‪ ،‬ﻳﺤﻜﹸﻢ ﹶﻇ ﹺ‬
‫ﹸ‬ ‫ﹶ‬
‫ﺳﻠ ﹶﻄﻨﹶ ﹸﺘﻪ ﺍﻟﻤﻌﻨﹶﻮﻳ ﹸﺔ ﺃﻟﻔ ﹰﺎ ﻭ ﹶﺛ ﹶﻠﺜﲈﺋﺔ ﻭ ﹶﺧﻤﺴﻴﻦ ﺳﻨﹶ ﹰﺔ ﰲ ﻛ ﱢﹸﻞ ﹶﺯ ﹴ‬
‫ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹸ ﹶ ﱠ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺃﺭﻭﺍﺣﻬ ﹾﻢ ﹶﻭ ﹸﻋ ﹸﻘﻮﻟﻬ ﹾﻢ‬ ‫ﺍﻟﻤﻄﻴ ﹶﻌﺔ ﺑﹺﺎﻧﻘ ﹶﻴﺎﺩ ﻧﹸﻔﻮﺳﻬ ﹾﻢ ﹶﻭ ﹸﻗ ﹸﻠﻮﺑﹺﻬ ﹾﻢ ﹶﻭ ﹶ‬ ‫ﺍﻟﺼﺎﺩ ﹶﻗﺔ ﹸ‬ ‫ﹶﻭ ﹶﺧﻤﺴﻴ ﹶﻦ ﻣﻠ ﹸﻴﻮﻧ ﹰﺎ ﻣ ﹾﻦ ﹶﺭﻋ ﱠﻴﺘ ﹶﻪ ﱠ‬
‫ﻮﺭ‬ ‫ﺍﻟﻤ ﹶﺴ ﱠﻤ ﹶﺮ ﹺﺓ ﹶﻋﲆ ﹸﺻ ﹸﺨ ﹺ‬
‫ﻮﺭ ﺍﻟﺪﱡ ﹸﻫ ﹺ‬ ‫ﹺﹺ‬
‫ﺳﺎﺗﲑﻩ ﹸ‬ ‫ﻬﺎﺩﺍﺕ ﹸﻗ ﱠﻮ ﹺﺓ ﹶﺩ‬
‫ﹺ‬ ‫ﻷﻭ ﹺﺍﻣ ﹺﺮ ﹶﺳ ﱢﻴ ﹺﺪ ﹺﻫ ﹾﻢ ﹶﻭ ﹸﺳﻠ ﹶﻄﺎﻧﹺ ﹺﻬ ﹾﻢ‪ .‬ﹶﻭﺑﹺﻐﺎ ﹶﻳ ﹺﺔ ﹺﺟﺪﱢ ﱠﻳﺘﹺ ﹺﻪ ﺑﹺ ﹶﺸ‬
‫ﹶ‬
‫ﻐﻨﺎﺋ ﹺﻪ ﹶﻋ ﹺﻦ ﺍﻟﺪﱡ ﻧﻴﺎ‪ .‬ﻭﺑﻐﺎﻳﺔ ﺍﻃﻤﺌﻨﺎﻧﻪ ﻭﻭ ﹸﺛﻮﻗﻪﹺ‬ ‫ﻫﺪ ﹺﻩ ﻭﺍﺳﺘﹺ ﹺ‬ ‫ﻮﻗ ﹺﻪ ﺑﹺ ﹶﺸﻬﺎﺩ ﹺﺓ ﹸﺯ ﹺ‬ ‫ﺎﺭ‪ .‬ﻭﺑﹺ ﹶﻐﺎﻳ ﹺﺔ ﻭ ﹸﺛ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﹸ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶﻭ ﹶﻋﲆ ﺟ ﹶﺒﺎﻩ ﺍﻷﻗ ﹶﻄ ﹺ ﹶ ﹶ ﹸ‬
‫ﱢﻔﺎﻕ ﺍﻟﻜ ﱢﹸﻞ‪ ،‬ﹶﺷﻬﺎ ﹶﺩ ﹰﺓ ﹺ‬
‫ﺟﺎﺯ ﹶﻣ ﹰﺔ‬ ‫ﲑﻩ ﹺﻭﺑﹺﻐﺎ ﹶﻳ ﹺﺔ ﹸﻗ ﱠﻮ ﹺﺓ ﺇﻳﻤﺎﻧﹺ ﹺﻪ ﺑﹺ ﹶﺸﻬﺎ ﹶﺩ ﹺﺓ ﺃﻧﱠـ ﹸﻪ ﺃ ﹾﻋ ﹶﺒﺪﹸ ﹶﻭﺍﺗﻘﻰ ﹺﻣ ﹶﻦ ﺍﻟﻜ ﱢﹸﻞ ﺑﹺﺎﺗ ﹺ‬ ‫ﺑﺸﻬﺎﺩ ﹺﺓ ﺳ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹶ‬
‫ﹸﻣﻜ ﱠﹶﺮ ﹶﺭ ﹰﺓ ﺑـ‪:‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٦٨‬‬
‫ﺎﻑ ﹶﺟﻼﻟﹺ ﹺﻪ‬ ‫ﺟﻮﺩ ﹺﻩ‪ ،‬ﻭﺻﺮﺡ ﺑﹺﺄﻭﺻ ﹺ‬
‫ﹶ‬ ‫ﹶ ﹶ ﱠ ﹶ‬
‫ﻮﺏ ﻭ ﹺ‬
‫﴿‪ ﴾á à ß Þ Ý Ü‬ﺍ ﱠﻟﺬﻱ ﹶﺩ ﱠﻝ ﹶﻋﲆ ﹸﻭ ﹸﺟ ﹺ ﹸ‬
‫ﺍﻟﺤﺎﻭﻱ ﻟﹺ ﹺﺴ ﱢﺮ ﺇﲨﺎ ﹺﻉ ﻛ ﱢﹸﻞ‬ ‫ﻜﻴﻢ ﹶ‬ ‫ﺍﻟﺤ ﹸ‬ ‫ﺮﻗﺎﻥ ﹶ‬ ‫ﻭﺍﺣﺪﹲ ﺃﺣﺪ ﹶﻓﺮ ﹲﺩ ﹶﺻ ﹶﻤﺪﹲ ‪ ،‬ﺍﻟ ﹸﻔ ﹸ‬ ‫ﻭﺟﲈﻟﹺ ﹺﻪ ﻭﻛﹶﲈﻟﹺ ﹺﻪ‪ ،‬ﻭ ﹶﺷ ﹺﻬﺪﹶ ﺃ ﱠﻧﻪ ﹺ‬
‫ﹸ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﹶ ﹶ‬
‫ﻻﺀ‬‫ﺏ ﻭﺍﻟﻤﺴﺎﻟﹺ ﹺﻚ ﺍﻟﻤﺘ ﹺﱠﻔ ﹶﻘ ﹺﺔ ﹸﻗ ﹸﻠﻮﺏ ﻫﺆ ﹺ‬ ‫ﺎﺭ ﹺ‬ ‫ﺍﻟﻤ ﹶﺸ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ ﹺ‬ ‫ﹸﻛﺘ ﹺ‬
‫ﹸ ﹶ ﹸ‬ ‫ﹸ‬ ‫ﹶ ﹶ‬ ‫ﺍﻟﻤﺨﺘﹶﻠﻔﻴ ﹶﻦ ﰲ ﹶ‬ ‫ﺍﻟﻤ ﹶﻮ ﱢﺣﺪﻳ ﹶﻦ ﹸ‬ ‫ﹸﺐ ﺍﻷﻧﺒﻴﺎﺀ ﹶﻭﺍﻷﻭﻟ ﹶﻴﺎﺀ ﹶﻭ ﹸ‬
‫ﻬﺮ ﹺﻩ‬ ‫ﺍﻟﺴ ﱡﺖ‪ .‬ﺇﺫ ﹶﻋﲆ ﹶﻇ ﹺ‬ ‫ﺍﻟﻤﻨ ﱠﹶﻮ ﹺﺭ ﺟﻬﺎ ﹸﺗ ﹸﻪ ﱢ‬
‫ﹺ‬ ‫ﹺ‬
‫ﹶﺼﺪﻳﻖ ﺃﺳﺎﺳﺎﺕ ﺍﻟ ﹸﻘﺮﺁﻥ ﹸ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﻘﻮﻝ ﺃﻭﻟﺌﻚ ﺑﹺ ﹶﺤﻘﺎﺋﻖ ﹸﻛﺘﹸﺒﹺ ﹺﻬ ﹾﻢ ﹶﻋﲆ ﺗ‬ ‫ﹶﻭ ﹸﻋ ﹸ‬
‫ﺎﻥ‪ .‬ﻭﺗﹶﺤ ﹶﺘﻪ ﺑﺮﺍﻫﻴﻦ ﺍﻹﺫ ﹶﻋ ﹺ‬ ‫ﻘﺎﺋ ﹸﻖ ﺍﻹﻳﻤ ﹺ‬ ‫ﺎﺯ‪ .‬ﻭﰲ ﺑﻄﻨﹺ ﹺﻪ ﺣ ﹺ‬ ‫ﹺﺳ ﱠﻜ ﹸﺔ‬
‫ﻳﻦ‪.‬‬ ‫ﺎﻥ‪ .‬ﹶﻭ ﹶﻫﺪﹶ ﹸﻓ ﹸﻪ ﹶﺳ ﹶﻌﺎ ﹶﺩ ﹸﺓ ﺍﻟﺪﱠ ﹶﺍﺭ ﹺ‬ ‫ﹶ ﹸ ﹶﹶ ﹸ‬ ‫ﹶ‬ ‫ﹶ‬ ‫ﺍﻹﻋﺠ ﹺ ﹶ ﹶ‬ ‫ﹶ‬
‫ﻨـﺰ ﹺﻝ‬ ‫ﻨـﺰ ﹺﻝ ﺑﹺﺈﻋﺠ ﹺ ﹺ‬ ‫ﺣﻲ ﺍﻟﺮﺑﺎﻧﻲ ﺑﹺﺈﺟﻤﺎ ﹺﻉ ﺍﻟﻤ ﹺ ﹺ ﹺ ﹺ‬ ‫ﹶﺎﺩ ﹺﻩ ﹶﻣ ﹸ‬ ‫ﻭﻧﹸﻘ ﹶﻄ ﹸﺔ ﺍﺳﺘﹺﻨ ﹺ‬
‫ﺍﻟﻤ ﹶ‬ ‫ﺎﺯﻩ‪ .‬ﹶﻭ ﹸ‬ ‫ﹶ‬ ‫ﺍﻟﻤ ﹶ‬ ‫ﻨـﺰﻝ ﺑﹺﺂﻳﺎﺗﻪ‪ .‬ﹶﻭ ﹸ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﺍﻟﻮ ﹺ ﱠ ﱠ ﱢ‬ ‫ﺤﺾ ﹶ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺠﻤ ﹸﻊ‬ ‫ﻔﻮﺗﻪ‪ .‬ﹶﻭﻭﺿﻌ ﱠﻴﺘﻪ ﺍﻟﻤﻌ ﹸﻠﻮ ﹶﻣﺔ ﻋﻨﺪﹶ ﻧـﺰﻭﻟﻪ‪ .‬ﹶﻣ ﹶ‬ ‫ﺇﻳﻤﺎﻧﻪ ﹶﻭﺃ ﹶﻣﻨ ﱠﻴﺘﻪ‪ .‬ﹶﻭﻛﹶﲈﻝ ﺗﹶﺴﻠﻴﻤ ﱠﻴﺘﻪ ﹶﻭ ﹶﺻ ﹶ‬ ‫ﹶﻋﻠﻴﻪ ﺑﹺ ﹸﻘ ﱠﻮﺓ ﹶ‬
‫ﺍﻷﺛﻤ ﹺ‬ ‫ﺍﺕ ﺑﹺﺎﻟ ﹶﻴ ﹺ‬ ‫ﻮﺻ ﹸﻞ ﺇﱃ ﺍﻟﺴﻌﺎﺩ ﹺ‬ ‫ﺪﺍﻫ ﹺﺔ‪ .‬ﺍﻟﻤ ﹺ‬ ‫ﻘﺎﺋ ﹺﻖ ﺑﹺﺎﻟ ﹶﻴ ﹺ‬ ‫ﺍﻟﺤ ﹺ‬
‫ﺎﺭ‬ ‫ﹶ‬ ‫ﻘﲔ‪ .‬ﹸﺫﻭ‬ ‫ﱠ ﹶ‬ ‫ﹸ‬ ‫ﻘﲔ‪ .‬ﹶﻭ ﹶﻣﻨ ﹶﺒ ﹸﻊ ﺃﻧﻮﺍﺭ ﺍﻹﻳﲈﻥ ﺑﹺﺎﻟ ﹶﺒ ﹶ‬ ‫ﹶ‬
‫ﹺ‬ ‫ﺍﻟﺼﺎﺩﻕ ﻣ ﹾﻦ ﺗ ﹺ‬‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﻜﹶﺎﻣ ﹺ‬
‫ﺍﻷﻣﺎﺭﺍﺕ‪.‬‬ ‫ﹶ‬ ‫ﹶﻔﺎﺭﻳﻖ‬ ‫ﺪﺱ ﱠ‬ ‫ﺎﻟﺤ ﹺ‬ ‫ﺎﻥ ﺑﹺ ﹶ‬ ‫ﺍﻟﺠ ﹼ‬ ‫ﺍﻟﻤ ﹶﻠﻚ ﻭﺍﻹﻧﺲ ﹶﻭ ﹶ‬ ‫ﻮﻝ ﹶ‬ ‫ﺎﻫﺪﹶ ﺓ‪ .‬ﹶﻣﻘ ﹸﺒ ﹸ‬ ‫ﺎﻟﻤ ﹶﺸ ﹶ‬ ‫ﻠﲔ ﺑﹺ ﹸ‬
‫ﺍﻃﻤ ﹺ‬ ‫ﺑﺎﻟﻔﻄﺮ ﹺﺓ ﺍﻟﺴﻠﻴﻤ ﹺﺔ ﺑﹺ ﹶﺸﻬﺎﺩ ﹺﺓ ﹺ‬ ‫ﻼﺀ ﺍﻟﻜﺎﻣﻠﻴﻦ‪ .‬ﻭﺍﻟﻤﺼﺪﱠ ﹸﻕ ﹺ‬ ‫ﱢﻔﺎﻕ ﺍﻟﻌ ﹶﻘ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺌﻨﺎﻥ‬ ‫ﹶ‬ ‫ﹶ ﱠ ﹶ‬ ‫ﹶ ﹶ ﹸ ﹶ‬ ‫ﺍﻟﻤﺆ ﱠﻳﺪﹸ ﺑﹺﺎﻟﺪﹶ ﻻﺋ ﹺﻞ ﺍﻟ ﹶﻌﻘﻠ ﱠﻴﺔ ﺑﹺﺎﺗ ﹺ ﹸ‬ ‫ﹸ‬
‫ﺎﻫﺪﹶ ﺓ‪ .‬ﹸﺫﻭ ﺍﻟ ﹶﺒ ﹶﺼ ﹺﺮ ﺍﻟﻤﻄ ﹶﻠ ﹺﻖ ﹶﻳﺮ￯ ﺍﻷﺷﻴﺎﺀ ﺑﹺﻜ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻮﺡ‪،‬‬ ‫ﺍﻟﻮ ﹸﺿ ﹺ‬ ‫ﹶﲈﻝ ﹸ‬ ‫ﹸ‬ ‫ﺑﺎﻟﻤ ﹶﺸ ﹶ‬ ‫ﺍﻟﻤﻌﺠ ﹶﺰ ﹸﺓ ﺍﻷﺑﺪﻳﺔ ﹸ‬ ‫ﺍﻟﻮﺟﺪﹶ ﺍﻥ ﺑﹺﻪ‪ .‬ﹸ‬
‫ﺍﻟﻤ ﹶﻘ ﱠﺮﺑﻴ ﹶﻦ‬ ‫ﻸ ﺍﻷﻋﲆ ﻣ ﹶﻦ ﹸ‬
‫ﹺ‬ ‫ﺍﻟﻤ ﹶ‬ ‫ﺍﻟﻤﻄ ﹶﻠ ﹺﻖ ﹸﻳ ﹶﻌ ﱢﻠ ﹸﻢ ﹶ‬
‫ﹺ‬
‫ﺮﻳﺐ‪ .‬ﹸﺫﻭ ﺍﻻﻧﺒﹺﺴﺎﻁ ﹸ‬
‫ﹺ‬ ‫ﺎﴐ ﺍﻟ ﹶﻘ ﹺ‬ ‫ﹶﺎﻟﺤ ﹺ ﹺ‬ ‫ﺐ ﺍﻟ ﹶﺒﻌﻴﺪﹶ ﻛ ﹶ‬
‫ﹺ‬
‫ﹶﻳﺮ￯ ﺍﻟ ﹶﻐﺎﺋ ﹶ‬
‫ﺸﻤ ﹸﻞ ﺗﹶﻌﻠﻴﻤﻪ ﻭﺗﹶﻌﻠﻴﻤﺎ ﹸﺗﻪ ﹶﻃﺒ ﹺ‬ ‫ﺭﺱ‪ ،‬ﻭﻳ ﹺ‬ ‫ﺭﺱ‪ ،‬ﻭﻳﻌ ﱢﻠﻢ ﺃﻃ ﹶﻔ ﹶﺎﻝ ﺍﻟﺒ ﹶﺸ ﹺﺮ ﺑﹺ ﹺ ﹺ‬
‫ﻘﺎﺕ ﹶﺫﻭﻱ‬ ‫ﹶ ﹸ ﹶ‬ ‫ﹸﹸ‬ ‫ﻌﲔ ﹶﺫﻟ ﹶﻚ ﺍﻟﺪﱠ ﹺ ﹶ ﹶ‬ ‫ﹶ‬ ‫ﺑﹺﺪﹶ ﹴ ﹶ ﹸ ﹶ ﹸ‬
‫ﺎﺯ ﹶﻣ ﹰﺔ‬ ‫ﺍﻟﺸﻬﺎ ﹶﺩ ﹺﺓ‪ ،‬ﹶﺷﻬﺎ ﹶﺩ ﹰﺓ ﹶﺟ ﹺ‬ ‫ﻴﺐ ﰲ ﹶﻋﺎ ﹶﻟ ﹺﻢ ﱠ‬ ‫ﺴﺎﻥ ﺍﻟ ﹶﻐ ﹺ‬ ‫ﻂ‪ .‬ﻟﹺ ﹸ‬ ‫ﺴﺎﺋ ﹺ‬‫ﻂ ﺍﻟﺒ ﹺ‬
‫ﹶ‬
‫ﻮﺭ ﹺﻣﻦ ﺃﻋﲆ ﺍﻷ ﹶﻋﺎﱄ ﺇﱃ ﺃﺑﺴ ﹺ‬
‫ﹶ‬ ‫ﺍﻟﺸ ﹸﻌ ﹺ ﹾ‬ ‫ﹸ‬
‫ﹸﻣﻜ ﱠﹶﺮ ﹶﺭ ﹰﺓ ﺑـ»ﻵ ﺇ ﹶﻟ ﹶﻪ ﹼﺇﻻ ﹸﻫ ﹶﻮ« ﻭ ﴿‪. ﴾á à ß Þ Ý Ü‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬

‫ﻣﻦ ﺍﳌﻜﺘﻮﺏ ﺍﳊﺎﺩﻱ ﻭﺍﻟﺜﻼﺛﲔ‪ ،‬ﻭﺛﻤﺮﺓ ﻣﻦ ﺛﲈﺭ ﺳﺠﻦ »ﺃﺳﻜﻲ ﺷﻬﺮ«‪.‬‬

‫ﻭﻫﻲ ﻋﺒﺎﺭﺓ ﻋﻦ ﺳﺖ ﻧﻜﺎﺕ‪.‬‬

‫ﻫﺬﺍ ﺍﻟﺪﺭﺱ ﺍﻟﻘ ﹼﻴﻢ ﺛﻤﺮ ﹲﺓ ﻣﻦ ﺛﲈﺭ »ﺳﺠﻦ ﺃﺳﻜﻲ ﺷﻬﺮ«‬

‫ﻭﺣﺼﻴﻠ ﹸﺔ ﻣﺪﺭﺳﺘﻬﺎ ﺍﻟﻴﻮﺳﻔﻴﺔ‪ ،‬ﻣﺜﻠﲈ ﻛﺎﻧﺖ »ﺭﺳﺎﻟﺔ ﺍﻟﺜﻤﺮﺓ«‬
‫»ﺳﺠﻦ ﺩﻧﻴﺰﱄ« ﻭﻛﲈ ﻛﺎﻧﺖ »ﺭﺳﺎﻟﺔ ﺍﳊﺠﺔ‬
‫ﹸ‬ ‫ﺛﻤﺮ ﹰﺓ ﺃﻳﻨ ﹶﻌﻬﺎ‬
‫ﺍﻟﺰﻫﺮﺍﺀ« ﺩﺭﺳ ﹰﺎ ﺑﻠﻴﻐ ﹰﺎ ﺃﺯﻫﺮ ﰲ ﺳﺠﻦ ﺁﻓﻴﻮﻥ‪.‬‬
‫ﹴ‬
‫ﻧﻜﺎﺕ ﺩﻗﻴﻘﺔ‬ ‫ﺗﻀﻢ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ‪-‬ﻭﻫﻲ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‪-‬‬
‫ﹴ‬
‫ﻟﺴﺘﺔ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ‪.‬‬

‫ﰲ ﺍﻟﻘﺴﻢ ﺍﻟﺬﻱ ﳜﺺ ﺍﺳﻢ ﺍﷲ »ﺍﳊﻲ« ﻭ»ﺍﻟﻘﻴﻮﻡ« ﻣﻦ ﺍﻻﺳﻢ‬

‫ﺍﻷﻋﻈﻢ ﻣﺴﺎﺋﻞ ﻋﻤﻴﻘﺔ ﻭﻭﺍﺳﻌﺔ ﺟﺪ ﹰﺍ ﻗﺪ ﻻ ﻳﺴﺘﻄﻴﻊ ﱡ‬
‫ﻛﻞ ﺃﺣﺪ‬
‫ﺃﻥ ﻳﺴﺘﻮﻋﺒﻬﺎ ﻛ ﱠﻠﻬﺎ ﻭﻳﺘﺬﻭﻗﻬﺎ ﺟﻤﻴﻌ ﹰﺎ‪ ،‬ﹼﺇﻻ ﺃﻧﻪ ﻻ ﻳﺒﻘﻰ ﺃﺣﺪﹲ ﺩﻭﻥ‬
‫ﻧﺼﻴﺐ ﻣﻨﻬﺎ ﻭﻓﺎﺋﺪﺓ ﻳﻐﻨﻤﻬﺎ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٧٠‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‬
‫ﲣﺺ ﺇﺣﺪ￯ ﻧﻜﺎﺕ ﺍﺳﻢ ﺍﷲ‬

‫ﺍﻟﻘﺪﻭﺱ‬

‫‬

‫﴿ ‪) ﴾Ë Ê É È‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪(٤٨:‬‬

‫ﹼ‬
‫ﻭﺗﺠﻞ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ ﺍﷲ »ﺍﻟﻘﺪﻭﺱ«‬ ‫ﻟﻘﺪ ﲡﻠﺖ ﱄ ﻧﻜﺘ ﹲﺔ ﻣﻦ ﻧﻜﺎﺕ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‬
‫ﻭﻫﻮ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﺃﻭ ﺃﺣﺪﹸ ﺃﻧﻮﺭﺍﻩ ﺍﻟﺴﺘﺔ‪ ،‬ﻭﺃﻧﺎ ﻧﺰﻳﻞ ﺳﺠﻦ »ﺃﺳﻜﻲ ﺷﻬﺮ« ﺃﻭﺍﺧﺮ ﺷﻬﺮ ﺷﻌﺒﺎﻥ‬
‫ﺍﳌﺒﺎﺭﻙ‪ .‬ﻓﺒ ﹼﻴﻦ ﱄ‪ :‬ﺍﻟﻮﺟﻮ ﹶﺩ ﺍﻹﳍﻲ ﺑﻮﺿﻮﺡ ﺗﺎﻡ‪ ،‬ﻭﻛﺸﻒ ﱄ‪ :‬ﺍﻟﻮﺣﺪﺍﻧﻴ ﹶﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺑﺠﻼﺀ‪ ،‬ﻛﲈ ﻳﺄﰐ‪:‬‬
‫ﹴ‬
‫ﻭﺷﺒﻴﻬﺔ‬ ‫ﹺ‬
‫ﺩﺍﺋﺐ ﺍﳊﺮﻛﺔ‪،‬‬ ‫ﹸ‬
‫ﺍﻟﻜﻮﻥ ﻭﻫﺬﻩ ﺍﻟﻜﺮ ﹸﺓ ﺍﻷﺭﺿﻴﺔ ﻛﻤﻌﻤﻞ ﻋﻈﻴﻢ‬ ‫ﻟﻘﺪ ﺗﺮﺍﺀ￯ ﱄ ﻫﺬﺍ‬
‫ﹴ‬
‫ﺿﻴﺎﻓﺔ ﲠﺬﻩ ﺍﻟﺴﻌﺔ ﻭﲠﺬﻩ‬ ‫ﺑﻔﻨﺪﻕ ﻭﺍﺳﻊ‪ ،‬ﺃﻭ ﹺ‬
‫ﺩﺍﺭ ﺿﻴﺎﻓﺔ ﺗﹸﻤﻸ ﻭﺗﹸﺨﲆ ﺑﻼ ﺍﻧﻘﻄﺎﻉ‪ ،‬ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺩﺍﺭ‬
‫ﺍﻟﻜﺜﺮﺓ ﺍﻟﻜﺎﺛﺮﺓ ﻣﻦ ﺍﻟﻐﺎﺩﻳﻦ ﻭﺍﻟﺮﺍﺋﺤﲔ‪ ،‬ﲤﺘﻠﺊ ﺑﺎﻟﻨﻔﺎﻳﺎﺕ ﻭﺍﻷﻧﻘﺎﺽ‪ ،‬ﻭﻳﺼﺎﺏ ﻛﻞ ﳾﺀ‬
‫ﺃﺳﺒﺎﺏ ﺍﳊﻴﺎﺓ‪ .‬ﻓﺈﻥ ﱂ ﺗﻌﻤﻞ ﻳﺪﹸ ﺍﻟﺘﻨﻈﻴﻒ ﻭﺍﻟﺘﻨﺴﻴﻖ ﻓﻴﻬﺎ ﻋﻤ ﹰ‬
‫ﻼ ﺩﺍﺋﻤ ﹰﺎ ﺃ ﹼﺩﺕ‬ ‫ﹸ‬ ‫ﺑﺎﻟﺘﻠﻮﺙ‪ ،‬ﻭﺗﻀﻴﻖ ﻓﻴﻬﺎ‬
‫ﺗﻠﻚ ﺍﻷﻭﺳﺎﺥ ﺇﱃ ﺍﺧﺘﻨﺎﻕ ﺍﻹﻧﺴﺎﻥ ﻭﺍﺳﺘﺤﺎﻟﺔ ﻋﻴﺸﻪ‪.‬‬
‫ﺑﻴﺪ ﺃﻧﻨﺎ ﻻ ﻧﻜﺎﺩ ﻧﺮ￯ ﰲ ﻣﻌﻤﻞ ﺍﻟﻜﻮﻥ ﺍﻟﻌﻈﻴﻢ ﻫﺬﺍ‪ ،‬ﻭﰲ ﺩﺍﺭ ﺿﻴﺎﻓﺔ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻫﺬﻩ‬
‫ﺃﺛﺮ ﹰﺍ ﻟﻠﻨﻔﺎﻳﺎﺕ‪ ،‬ﻛﲈ ﺍﻧﻪ ﻻ ﺗﻮﺟﺪ ﰲ ﺃﻳﺔ ﺯﺍﻭﻳﺔ ﻣﻦ ﺯﻭﺍﻳﺎﳘﺎ ﻣﺎﺩﺓ ﻏﲑ ﻧﺎﻓﻌﺔ‪ ،‬ﺃﻭ ﻏﲑ ﴐﻭﺭﻳﺔ‪ ،‬ﺃﻭ‬
‫ﹸﺃ ﹺﻟﻘ ﹶﻴ ﹾﺖ ﻋﺒﺜ ﹰﺎ‪ ،‬ﺣﺘﻰ ﺇﻥ ﻇﻬﺮﺕ ﻣﺎﺩ ﹲﺓ ﻛﻬﺬﻩ ﻓﴪﻋﺎﻥ ﻣﺎ ﺗﹸﺮﻣﻰ ﰲ ﻣﻜﺎﺋﻦ ﲢﻮﻳﻞ ﺑﻤﺠﺮﺩ ﻇﻬﻮﺭﻫﺎ‪،‬‬
‫ﺗﹸﺤﻴﻠﻬﺎ ﺇﱃ ﻣﺎﺩﺓ ﻧﻈﻴﻔﺔ‪.‬‬
‫ﺍﻷﻣﺮ ﺍﻟﺪﺍﺋﺐ ﻳﺪﻟﻨﺎ ﻋﲆ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﻳﺮﺍﻗﺐ ﻫﺬﺍ ﺍﳌﻌﻤﻞ ﺇﻧﲈ ﻳﺮﺍﻗﺒﻪ ﺑﻜﻞ ﻋﻨﺎﻳﺔ ﻭﺇﺗﻘﺎﻥ‪،‬‬
‫ﻓﻬﺬﺍ ﹸ‬
‫ﺃﺛﺮ‬
‫ﻭﺃﻥ ﻣﺎﻟﻜﻪ ﻳﺄﻣﺮ ﺑﺘﻨﻈﻴﻔﻪ ﻭﺗﻨﺴﻴﻘﻪ ﻭﺗﺰﻳﻴﻨﻪ ﻋﲆ ﺍﻟﺪﻭﺍﻡ ﺣﺘﻰ ﻻ ﹸﻳﺮ￯ ﻓﻴﻪ ‪-‬ﺭﻏﻢ ﺿﺨﺎﻣﺘﻪ‪ -‬ﹲ‬
‫‪٤٧١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﹺ‬
‫ﻣﺘﻨﺎﺳﺒ ﹰﺔ ﻣﻊ ﻛﱪ ﺍﳌﻌﻤﻞ ﻭﺿﺨﺎﻣﺘﻪ‪ .‬ﻓﺎﻟﻤﺮﺍﻋﺎ ﹸﺓ ﺑﺎﻟﺘﻄﻬﲑ ﺇﺫﻥ‬ ‫ﻟﻠﻘﺎﺫﻭﺭﺍﺕ ﻭﺍﻟﻨﻔﺎﻳﺎﺕ ﺍﻟﺘﻲ ﺗﻜﻮﻥ‬
‫ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻔﺮﺩ ﺇﻥ‬‫ﻣﺴﺘﻤﺮﺓ‪ ،‬ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﺎﻟﺘﻨﻈﻴﻒ ﺩﺍﺋﻤﺔ ﻭﻣﺘﻨﺎﺳﺒﺔ ﻣﻊ ﺿﺨﺎﻣﺔ ﺍﳌﻌﻤﻞ ﻭﺳﻌﺘﻪ‪ ،‬ﱠ‬
‫ﱂ ﻳﺴﺘﹶﺤﻢ ﻭﱂ ﻳﻘﻢ ﺑﺘﻨﻈﻴﻒ ﻏﺮﻓﺘﻪ ﺧﻼﻝ ﺷﻬﺮ‪ ،‬ﻟﻀﺎﻗﺖ ﻋﻠﻴﻪ ﺍﳊﻴﺎﺓ‪ ..‬ﻓﻜﻴﻒ ﺑﻨﻈﺎﻓﺔ ﻗﴫ ﺍﻟﻌﺎﱂ‬
‫ﺍﻟﻌﻈﻴﻢ؟!‬

‫ﺍﻟﻤﺸﺎﻫﺪ ﰲ ﻗﴫ ﺍﻟﻌﺎﱂ ﺍﻟﺒﺪﻳﻊ ﻫﺬﺍ ﻣﺎ ﻫﻮ ﹼﺇﻻ ﹲ‬

‫ﻧﺎﺑﻊ‬ ‫ﹶ‬ ‫ﺇﺫﻥ ﻓﺎﻟ ﹸﻄﻬﺮ ﻭﺍﻟﻨﻘﺎﺀ ﻭﺍﻟﺼﻔﺎﺀ ﻭﺍﻟﺒﻬﺎﺀ‬
‫ﻣﻦ ﺗﻨﻈﻴﻒ ﺣﻜﻴ ﹴﻢ ﻣﺴﺘﻤﺮ‪ ،‬ﻭﻣﻦ ﺗﻄﻬﲑ ﺩﻗﻴﻖ ﺩﺍﺋﻢ‪ ..‬ﻓﻠﻮﻻ ﻫﺬﻩ ﺍﻟﻤﺮﺍﻗﺒ ﹸﺔ ﺍﳌﺴﺘﺪﻳﻤﺔ ﻟﻠﻨﻈﺎﻓﺔ‪،‬‬
‫ﻣﺌﺎﺕ ﺍﻵﻻﻑ‬
‫ﻭﺍﻟﻌﻨﺎﻳ ﹸﺔ ﺍﳌﺴﺘﻤﺮﺓ ﺑﺎﻟﻄﻬﺮ‪ ،‬ﻟﻜﺎﻧﺖ ﲣﺘﻨﻖ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ ‪-‬ﺑﺄﺟﻮﺍﺋﻬﺎ ﺍﳌﻮﺑﻮﺀﺓ‪ -‬ﹸ‬
‫ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﺧﻼﻝ ﺳﻨﺔ‪ ..‬ﻭﻟﻮﻻ ﺗﻠﻚ ﺍﻟﻤﺮﺍﻗﺒ ﹸﺔ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﻔﺎﺋﻘﺔ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺰﺍﺧﺮﺓ‬
‫ﺃﻧﻘﺎﺿﻬﺎ ﺍﳌﺘﻄﺎﻳﺮﺓ ﰲ ﺍﻟﻔﻀﺎﺀ‬
‫ﹸ‬ ‫ﺍﻟﻤﻌﺮﺿﺔ ﻟﻠﻤﻮﺕ ﻭﺍﻻﻧﺪﺛﺎﺭ‪ ،‬ﻟﻜﺎﻧﺖ‬
‫ﱠ‬ ‫ﺑﺎﻟﻜﻮﺍﻛﺐ ﻭﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﺘﻮﺍﺑﻊ‬
‫ﺭﺃﺱ ﺍﻟﺪﻧﻴﺎ! ﻭﻟﻜﺎﻧﺖ ﺗﹸﻤﻄﹺﺮ ﻋﻠﻴﻨﺎ ﻛﺘ ﹰ‬
‫ﻼ ﻫﺎﺋﻠﺔ‬ ‫ﺭﺅﻭﺳﻨﺎ ﻭﺭﺅﻭﺱ ﺍﻷﺣﻴﺎﺀ ﺍﻷﺧﺮ￯‪ ،‬ﺑﻞ ﹶ‬ ‫ﹶ‬ ‫ﺗﺤ ﹼﻄﻢ‬
‫ﹸﺮﻏﻤﻨﺎ ﻋﲆ ﺍﻟﻔﺮﺍﺭ ﻣﻦ ﻭﻃﻨﻨﺎ ﺍﻟﺪﻧﻴﻮﻱ! ﺑﻴﻨﲈ ﱂ ﺗﺴﻘﻂ ﻣﻨﺬ ﺩﻫﻮﺭ ﺳﺤﻴﻘﺔ ﻣﻦ‬
‫ﺑﺤﺠﻢ ﺍﳉﺒﺎﻝ‪ ،‬ﻭﺗ ﹸ‬
‫ﹺ‬
‫ﺑﻀﻌﺔ ﻧﻴﺎﺯﻙ‪ ،‬ﻭﱂ ﺗﹸﺼﺐ ﺃﺣﺪ ﹰﺍ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻞ ﻛﺎﻧﺖ‬ ‫ﺍﻟﻔﻀﺎﺀ ﺍﳋﺎﺭﺟﻲ ‪-‬ﻧﺘﻴﺠﺔ ﺍﻻﻧﺪﺛﺎﺭ‪ -‬ﺳﻮ￯‬
‫ﺍﻟﺘﻨﻈﻴﻒ ﺍﻟﺪﺍﺋﺐ ﻭﺍﻟﺘﻄﻬﲑ ﺍﻟﺪﺍﺋﻢ ﰲ ﺳﻄﺢ ﺍﻷﺭﺽ‪ ،‬ﻟﻜﺎﻧﺖ ﺍﻷﻧﻘﺎﺽ‬
‫ﹸ‬ ‫ﻋﺒﺮ ﹰﺓ ﳌﻦ ﻳﻌﺘﱪ! ﻭﻟﻮﻻ‬
‫ﻭﺍﻷﻭﺳﺎﺥ ﻭﺍﻷﺷﻼﺀ ﺍﻟﻨﺎﲡﺔ ﻣﻦ ﺗﻌﺎﻗﺐ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ ﺍﻟﻠﺬﻳﻦ ﻳﺼﻴﺒﺎﻥ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺃﻣﻢ‬
‫ﺍﻷﺣﻴﺎﺀ‪ ،‬ﲤﻸ ﺍﻟﱪ ﻭﺍﻟﺒﺤﺮ ﻣﻌ ﹰﺎ‪ ،‬ﻭﻟﻜﺎﻧﺖ ﺍﻟﻘﺬﺍﺭ ﹸﺓ ﺗﺼﻞ ﺇﱃ ﺣﺪ ﻳﻨﻔﺮ ﱡ‬
‫ﻛﻞ ﻣﻦ ﻟﻪ ﺷﻌﻮﺭ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ‬
‫ﻭﺟﻪ ﺍﻷﺭﺽ ﺍﻟﺪﻣﻴﻢ‪ ،‬ﺑﻞ ﻛﺎﻥ ﻳﺴﻮﻗﻪ ﺇﱃ ﺍﻟﻔﺮﺍﺭ ﻣﻨﻬﺎ ﺇﱃ ﺍﳌﻮﺕ ﻭﺍﻟﻌﺪﻡ ﻧﺎﻫﻴﻚ ﻋﻦ ﺣ ﱢﺒﻪ ﻭﻋﺸﻘﻪ‪.‬‬
‫ﺍﻟﻜﺎﺗﺐ ﺻﺤﺎﺋﻒ ﻛﺘﺎﺑﻪ ﺑ ﹸﻴﴪ‬
‫ﹸ‬ ‫ﻳﻄﻬﺮ‬
‫ﺍﻟﻄﻴﺮ ﺃﺟﻨﺤﺘﻪ ﺑﺴﻬﻮﻟﺔ ﺗﺎﻣﺔ ﺃﻭ ﱢ‬
‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﻣﺜﻠﲈ ﻳﻨ ﹼﻈﻒ‬
‫ﻛﺎﻣﻞ‪ ،‬ﻓﺈﻥ ﺃﺟﻨﺤﺔ ﻫﺬﻩ ﺍﻷﺭﺽ ﺍﻟﻄﺎﺋﺮﺓ ‪-‬ﻣﻊ ﺍﻟﻄﻴﻮﺭ ﺍﻟﺴﲈﻭﻳﺔ ﰲ ﺍﻟﻔﻀﺎﺀ‪ -‬ﻭﺻﺤﺎﺋﻒ ﻫﺬﺍ‬
‫ﻭﻳﺠﻤﻼﻥ ﻭﻳﺰ ﹼﻳﻨﺎﻥ ﺑﻤﺜﻞ ﺗﻠﻚ ﺍﻟﺴﻬﻮﻟﺔ‬
‫ﱠ‬ ‫ﻭﻳﻄﻬﺮﺍﻥ‬
‫ﱠ‬ ‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻌﻈﻴﻢ ‪-‬ﺃﻋﻨﻲ ﺍﻟﻜﻮﻥ‪ -‬ﻳﻨ ﱠﻈﻔﺎﻥ‬
‫ﻭﺍﻟﻴﴪ‪ ،‬ﺑﻞ ﺇﻥ ﺗﻄﻬﲑ ﺳﻄﺢ ﺍﻷﺭﺽ ﻫﺬﺍ ﻭﺗﻨﻈﻴﻔﻪ ﻭﺗﻨﺴﻴﻘﻪ ﻭﺗﺰﻳﻴﻨﻪ ﻫﻮ ﻣﻦ ﻛﲈﻝ ﺍﻹﺗﻘﺎﻥ ﺑﺤﻴﺚ‬
‫ﹶ‬
‫ﺟﻤﺎﻝ ﺍﻵﺧﺮﺓ ﻳﻌﺸﻘﻮﻥ ﻫﺬﺍ ﺍﳉﲈﻝ ﻭﻫﺬﻩ ﺍﻟﻨﻈﺎﻓﺔ ﳍﺬﺍ ﺍﻟﻌﺎﱂ‬ ‫ﳚﻌﻞ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻭﻥ ‪-‬ﺑﺈﻳﲈﳖﻢ‪-‬‬
‫ﺍﻟﺪﻧﻴﻮﻱ ﺑﻞ ﻗﺪ ﻳﻌﺒﺪﻭﻧﻪ!‬
‫ﹴ‬
‫ﺑﺘﺠﻞ ﻣﻦ ﲡﻠﻴﺎﺕ‬ ‫ﺇﺫﻥ ﻓﻘﴫ ﺍﻟﻌﺎﱂ ﺍﻟﺒﺎﺫﺥ ﻫﺬﺍ‪ ،‬ﻭﻣﻌﻤﻞ ﺍﻟﻜﻮﻥ ﺍﳍﺎﺋﻞ ﻫﺬﺍ‪ ،‬ﻗﺪ ﹶﺣﻈﹺﻲ‬
‫ﺍﺳﻢ ﺍﷲ ﺍﻟﻘﺪﻭﺱ ﻋﻠﻴﻪ‪ ،‬ﺣﺘﻰ ﺇﻧﻪ ﻋﻨﺪﻣﺎ ﺗﺼﺪﺭ ﺍﻷﻭﺍﻣﺮ ﺍﻹﳍﻴﺔ ﺍﳌﻘﺪﺳﺔ ﺍﳋﺎﺻﺔ ﺑﺎﻟﺘﻄﻬﲑ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٧٢‬‬
‫ﻭﺍﻟﺘﻨﻈﻴﻒ ﻻ ﺗﺼﺪﺭ ﻟﻠﺤﻴﻮﺍﻧﺎﺕ ﺍﻟﺒﺤﺮﻳﺔ ﺍﻟﻜﺒﲑﺓ ﺍﳌﻔﱰﺳﺔ‪ ،‬ﺍﳌﺆﺩﻳﺔ ﻭﻇﻴﻔﺔ ﺍﻟﺘﻨﻈﻴﻒ ﻭﺍﻟﺼﻘﻮﺭ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﺪﻳﺪﺍﻥ ﻭﺍﻟﻨﻤﻞ ﺍﻟﺘﻲ ﲡﻤﻊ ﺍﳉﻨﺎﺋﺰ ﻭﺗﻘﻮﻡ‬
‫ﹸ‬ ‫ﺍﻟﱪﻳﺔ ﺍﳉﺎﺭﺣﺔ ﻭﺣﺪﻫﺎ‪ ،‬ﺑﻞ ﻳﺴﺘﻤﻊ ﳍﺎ ﺃﻳﻀ ﹰﺎ‬
‫ﺑﻤﻬﻤﺔ ﻣﻮﻇﻔﻲ ﺍﻟﺼﺤﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺮﺍﻋﲔ ﳍﺎ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ،‬ﺑﻞ ﺗﺴﺘﻤﻊ ﳍﺬﻩ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺘﻨﻈﻴﻔﻴﺔ ﺣﺘﻰ‬
‫ﺍﻟﻜﺮﻳﺎﺕ ﺍﳊﻤﺮ ﻭﺍﻟﺒﻴﺾ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻟﺪﻡ ﻓﺘﻘﻮﻡ ﺑﻤﻬﻤﺔ ﺍﻟﺘﻨﻈﻴﻒ ﻭﺍﻟﺘﻨﻘﻴﺔ ﰲ ﺣﺠﲑﺍﺕ ﺍﻟﺒﺪﻥ ﻛﲈ‬
‫ﹸ‬
‫ﻳﻘﻮﻡ ﺍﻟﺘﻨﻔﺲ ﺑﺘﺼﻔﻴﺔ ﺍﻟﺪﻡ‪ ،‬ﺑﻞ ﺣﺘﻰ ﺍﻷﺟﻔﺎﻥ ﺍﻟﺮﻗﻴﻘﺔ ﺗﺴﺘﻤﻊ ﳍﺎ ﻓﺘﻄﻬﺮ ﺍﻟﻌﲔ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﺑﻞ‬
‫ﺣﺘﻰ ﺍﻟﺬﺑﺎﺏ ﻳﺴﺘﻤﻊ ﳍﺎ ﻓﻴﻘﻮﻡ ﺑﺘﻨﻈﻴﻒ ﺃﺟﻨﺤﺘﻪ ﺩﺍﺋﻤ ﹰﺎ‪..‬‬
‫ﺍﻟﺮﻳﺎﺡ‬
‫ﹸ‬ ‫ﻭﻣﺜﻠﲈ ﻳﺴﺘﻤﻊ ﻛﻞ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻟﺘﻠﻚ ﺍﻷﻭﺍﻣﺮ ﺍﻟﻘﺪﺳﻴﺔ ﺑﺎﻟﺘﻨﻈﻴﻒ‪ ،‬ﺗﺴﺘﻤﻊ ﳍﺎ ﺃﻳﻀ ﹰﺎ‬
‫ﺭﻭﺿﺘﻬﺎ‬
‫ﺗﺮﺵ ﹶ‬ ‫ﺗﻄﻬﺮ ﻭﺟ ﹶﻪ ﺍﻷﺭﺽ ﻣﻦ ﺍﻟﻨﻔﺎﻳﺎﺕ‪ ،‬ﻭﺍﻷﺧﺮ￯ ﹼ‬ ‫ﺍﳍﻮﺝ ﻭﺍﻟﺴﺤﺐ ﺍﻟﺜﻘﺎﻝ‪ ،‬ﻓﺘﻠﻚ ﱢ‬
‫ﹸ‬
‫ﺍﻟﺠﻤﺎﻝ‬ ‫ﺑﺎﳌﺎﺀ ﺍﻟﻄﺎﻫﺮ ﻓﺘﺴﻜﹼﻦ ﺍﻟﻐﺒﺎﺭ ﻭﺍﻟﱰﺍﺏ‪ ،‬ﺛﻢ ﺗﻨﺴﺤﺐ ﺑﴪﻋﺔ ﻭﻧﻈﺎﻡ ﺣﺎﻣﻠ ﹰﺔ ﺃﺩﻭﺍﲥﺎ ﻟﻴﻌﻮﺩ‬
‫ﺍﻟﺴﺎﻃﻊ ﺇﱃ ﻭﺟﻪ ﺍﻟﺴﲈﺀ ﺻﺎﻓﻴ ﹰﺎ ﻣﺘﻸﻟﺌ ﹰﺎ‪.‬‬
‫ﻭﻣﺜﻠﲈ ﺗﺴﺘﻤﻊ ﻟﺘﻠﻚ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺼﺎﺩﺭﺓ ﺑﺎﻟﺘﻄﻬﲑ ﻭﺍﻟﺘﻨﻈﻴﻒ ﺍﻟﻨﺠﻮ ﹸﻡ‪ ،‬ﻭﺍﻟﻌﻨﺎﴏ‪ ،‬ﻭﺍﳌﻌﺎﺩﻥ‪،‬‬
‫ﺍﻟﺬﺭﺍﺕ ﺟﻤﻴﻌ ﹰﺎ‪ ،‬ﺣﺘﻰ ﺇﳖﺎ ﺗﺮﺍﻋﻲ ﺍﻟﻨﻘﺎﻭﺓ ﻭﺍﻟﺼﻔﺎﺀ ﰲ‬
‫ﹸ‬ ‫ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﺑﺄﺷﻜﺎﳍﺎ ﻭﺃﻧﻮﺍﻋﻬﺎ‪ ،‬ﺗﺴﺘﻤﻊ ﳍﺎ‬
‫ﺩﻭﺍﻣﺎﺕ ﲢﻮﻻﲥﺎ ﺍﳌﺤﲑﺓ ﻟﻸﻟﺒﺎﺏ‪ ،‬ﻓﻼ ﲡﺘﻤﻊ ﰲ ﺯﺍﻭﻳﺔ ﺩﻭﻥ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﻻ ﺗﺰﺩﺣﻢ ﰲ ﺭﻛﻦ ﺩﻭﻥ‬
‫ﻧﻔﻊ‪ ،‬ﺑﻞ ﺇﻥ ﺗﻠﻮﺛﺖ ﺗﹸﻨ ﱠﻈﻒ ﻓﻮﺭ ﹰﺍ ﻭﺗﹸﺴﺎﻕ ﺳﻮﻗ ﹰﺎ ﻣﻦ ﻟﺪﻥ ﻗﺪﺭﺓ ﺣﻜﻴﻤﺔ ﺇﱃ ﺃﺧﺬ ﺃﻃﻬﺮ ﺍﻷﻭﺿﺎﻉ‬
‫ﹺ‬
‫ﻭﺃﺧﺬ ﺃﲨﻞ ﺍﻟﺼﻮﺭ ﻭﺃﻧﻘﺎﻫﺎ ﻭﺃﻟﻄﻔﻬﺎ‪.‬‬ ‫ﹺ‬
‫ﻭﺃﻧﻈﻔﻬﺎ ﻭﺃﺳﻄﻌﻬﺎ ﻭﺃﺻﻔﺎﻫﺎ‪،‬‬
‫ﺗﺠﻞ‬ ‫ﹴ‬
‫ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ ﻫﻮ ﱟ‬ ‫ﻓﻌﻞ ﺍﻟﺘﻄﻬﲑ ﻫﺬﺍ ﺍﻟﺬﻱ ﻫﻮ ﹲ‬
‫ﻓﻌﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﻳﻌ ﹼﺒﺮ ﻋﻦ‬ ‫ﻭﻫﻜﺬﺍ ﻓﺈﻥ ﹶ‬
‫ﺃﻋﻈﻢ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ »ﺍﻟﻘﺪﻭﺱ« ﺍﻷﻋﻈﻢ‪ ،‬ﹸﻳﺮ￯ ﺫﻟﻚ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﺣﺘﻰ ﰲ ﺃﻋﻈﻢ ﺩﻭﺍﺋﺮ‬
‫ﺍﻟﻜﻮﻥ ﻭﺃﻭﺳﻌﻬﺎ‪ ،‬ﺑﺤﻴﺚ ﻳﺒﲔ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺮﺑﺎﲏ‪ ،‬ﻭ ﹸﻳﻈﻬﺮ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﺍﻹﳍﻴﺔ ﻣﻊ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‬
‫ﹸ‬
‫ﺍﻟﻌﻴﻮﻥ ﺍﻟﻨﺎﻓﺬﺓ ﺍﻟﻨﻈﺮ‪.‬‬ ‫ﻇﻬﻮﺭ ﹰﺍ ﺟﻠﻴ ﹰﺎ ﻛﺎﻟﺸﻤﺲ ﺍﳌﻨﲑﺓ‪ ،‬ﻓﺘﺒﴫﻩ‬
‫ﻭﻗﺪ ﺛﺒﺖ ﺑﱪﺍﻫﲔ ﺩﺍﻣﻐﺔ ﰲ ﺃﻏﻠﺐ ﺃﺟﺰﺍﺀ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪ :‬ﺃﻥ ﹶ‬
‫ﻓﻌﻞ ﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻟﻨﻈﺎﻡ‬
‫»ﺍﻟﺤﻜﹶﻢ ﻭﺍﳊﻜﻴﻢ«‪ ،‬ﻭﺃﻥ ﻓﻌﻞ ﺍﻟﻮﺯﻥ ﻭﺍﳌﻴﺰﺍﻥ ﺍﻟﺬﻱ ﻫﻮ ﱟ‬
‫ﺗﺠﻞ‬ ‫ﺍﻟﺬﻱ ﻫﻮ ﱟ‬
‫ﺗﺠﻞ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ ﹶ‬
‫ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ »ﺍﻟﻌﺪﻝ ﻭﺍﻟﻌﺎﺩﻝ«‪ ،‬ﻭﺃﻥ ﻓﻌﻞ ﺍﻟﺘﺰﻳﲔ ﻭﺍﻹﺣﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﱟ‬
‫ﺗﺠﻞ ﻣﻦ ﲡﻠﻴﺎﺕ‬
‫ﺍﺳﻢ »ﺍﳉﻤﻴﻞ ﻭﺍﻟﻜﺮﻳﻢ«‪ ،‬ﻭﺃﻥ ﻓﻌﻞ ﺍﻟﱰﺑﻴﺔ ﻭﺍﻹﻧﻌﺎﻡ ﺍﻟﺬﻱ ﻫﻮ ﱟ‬
‫ﺗﺠﻞ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ »ﺍﻟﺮﺏ‬
‫ﺗﺸﺎﻫﺪ ﺑﻮﺿﻮﺡ ﰲ ﺁﻓﺎﻕ‬ ‫ﻛﻞ ﻓﻌﻞ ﻣﻦ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻫﻮ ﹲ‬
‫ﻓﻌﻞ ﻭﺍﺣﺪ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﹶ‬ ‫ﻭﺍﻟﺮﺣﻴﻢ«‪ ..‬ﱡ‬
‫‪٤٧٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬

‫ﻓﻌﻞ‬ ‫ﻭﺍﺣﺪ ﹴ‬
‫ﺃﺣﺪ‪ ،‬ﻭﻳﺒﲔ ﻭﺣﺪﺍﻧﻴﺘﻪ ﺑﺠﻼﺀ‪ .‬ﻛﺬﻟﻚ ﹸ‬ ‫ﹴ‬ ‫ﹺ‬
‫ﻭﺟﻮﺩ‬ ‫ﻓﻜﻞ ﻣﻨﻬﺎ ﻳﺸﲑ ﺇﱃ ﻭﺟﻮﺏ‬
‫ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﱞ‬
‫ﺍﻟﺘﻨﻈﻴﻒ ﻭﺍﻟﺘﻄﻬﲑ ﺍﻟﺬﻱ ﻫﻮ ﹴ‬
‫ﲡﻞ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ »ﺍﻟﻘﺪﻭﺱ« ﻳﺪﻝ ﻋﲆ ﻭﺟﻮﺩ ﺫﻟﻚ ﺍﻟﻮﺍﺟﺐ‪،‬‬
‫ﻛﺎﻟﺸﻤﺲ‪ ،‬ﻭﻳﺒﲔ ﻭﺣﺪﺍﻧﻴﺘﻪ ﻛﺎﻟﻨﻬﺎﺭ‪ ..‬ﻭﻛﲈ ﺃﻥ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺬﻛﻮﺭﺓ ﻣﻦ ﺗﻨﻈﻴﻢ ﻭﺗﻘﺪﻳﺮ ﻭﺗﺰﻳﲔ‬
‫ﹺ‬
‫ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻷﻓﻌﺎﻝ ﺍﳊﻜﻴﻤﺔ ﺗﺒﲔ ﺧﺎﻟﻘ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ ﺃﺣﺪ ﹰﺍ‪ ،‬ﺑﻮﺣﺪﲥﺎ ﺍﻟﻨﻮﻋﻴﺔ‪ ،‬ﻭﺑﻈﻬﻮﺭﻫﺎ‬ ‫ﻭﺗﻨﻈﻴﻒ‬
‫ﰲ ﺃﻭﺳﻊ ﺍﻵﻓﺎﻕ ﺍﻟﻜﻮﻧﻴﺔ‪ ،‬ﻛﺬﻟﻚ ﺃﻛﺜﺮ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ‪ ،‬ﺑﻞ ﻛﻞ ﺍﺳﻢ ﻣﻦ ﺃﻟﻒ ﺍﺳﻢ ﻭﺍﺳﻢ ﻣﻦ‬
‫ﹸ‬
‫ﺍﻟﻔﻌﻞ ﺍﻟﻨﺎﺗﺞ ﻣﻦ‬ ‫ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻟﻪ ﹴ‬
‫ﲡﻞ ﺃﻋﻈﻢ ﰲ ﺃﻭﺳﻊ ﺩﺍﺋﺮﺓ ﻣﻦ ﺩﻭﺍﺋﺮ ﺍﻟﻜﻮﻥ ﻛﻬﺬﺍ‪ .‬ﻓ ﹸﻴﻈﻬﺮ‬
‫ﺫﻟﻚ ﺍﻟﺘﺠﲇ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﻇﻬﻮﺭ ﹰﺍ ﺟﻠﻴ ﹰﺎ ﻳﻨﺎﺳﺐ ﺳﻌﺔ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻭﻭﺿﻮﺣﻪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺤﻜﻤ ﹶﺔ ﺍﻟﻌﺎﻣﺔ ﺍﻟﺘﻲ ﺗﹸﺨﻀﻊ ﻛﻞ ﳾﺀ ﻟﻘﺎﻧﻮﳖﺎ ﻭﻧﻈﺎﻣﻬﺎ‪ ،‬ﻭﺍﻟﻌﻨﺎﻳ ﹶﺔ ﺍﻟﺸﺎﻣﻠﺔ ﺍﻟﺘﻲ‬
‫ﺍﻟﺴﺮﻭﺭ ﻭﺍﻟﺒﻬﺠﺔ ﻋﲆ ﻛﻞ ﳾﺀ ﻭﲡﻌﻠﻪ‬ ‫ﹶ‬ ‫ﺗﺠﻤﻞ ﻛﻞ ﳾﺀ ﻭﺗﺰ ﹼﻳﻨﻪ‪ ،‬ﻭﺍﻟﺮﺣﻤ ﹶﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﺘﻲ ﺗﹸﺪﺧﻞ‬‫ﹼ‬
‫ﻛﻞ ﺫﻱ ﺣﻴﺎﺓ ﻭﻳﺘﻤﺘﻊ ﺑﻠﺬﺍﺋﺬﻩ‪ ،‬ﻭﺍﻟﺤﻴﺎ ﹶﺓ ﻭﺍﻹﺣﻴﺎﺀ‬‫ﻭﺍﻟﺮﺯﻕ ﺍﻟﻌﺎﻡ ﺍﻟﺬﻱ ﻳﻌﺘﺎﺵ ﻋﻠﻴﻪ ﱡ‬‫ﹶ‬ ‫ﹴ‬
‫ﰲ ﲪﺪ ﺩﺍﺋﻢ‪،‬‬
‫ﺍﻟﺘﻲ ﺗﺮﺑﻂ ﻛﻞ ﳾﺀ ﺑﺎﻷﺷﻴﺎﺀ ﺍﻷﺧﺮ￯‪ ،‬ﻭﲡﻌﻞ ﺍﻟﴚﺀ ﻳﻨﺘﻔﻊ ﻣﻦ ﻛﻞ ﳾﺀ ﻛﺄﻧﻪ ﹲ‬
‫ﻣﺎﻟﻚ ﻟﻸﺷﻴﺎﺀ‪..‬‬
‫ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﻭﺃﻣﺜﺎ ﹸﻟﻬﺎ‪ ،‬ﺍﳌﺸﻬﻮﺩﺓ ﺑﺎﻟﺒﺪﺍﻫﺔ‪ ،‬ﻭﺍﻟﻤﺘﹼﺴﻤﺔ ﺑﺎﻟﻮﺣﺪﺓ‪ ،‬ﻭﺍﻟﺠﺎﻋﻠ ﹸﺔ ﻭﺟ ﹶﻪ ﺍﻟﻜﻮﻥ ﻳﴩﻕ‬
‫ﻭﻳﺴﺘﻬﻞ ﺑﹺﺸﺮ ﹰﺍ ﻭﺳﺮﻭﺭ ﹰﺍ‪ ،‬ﺗﺪﻝ ﺑﺪﺍﻫ ﹰﺔ ﻋﲆ‪» :‬ﺍﳊﻜﻴﻢ‪ ،‬ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﻟﺮﺯﺍﻕ‪ ،‬ﺍﳊﻲ‬
‫ﹼ‬ ‫ﺑﻬﺎ ﹰﺀ‪،‬‬
‫ﺍﳌﺤﻴﻲ«‪ ،‬ﻛﲈ ﻳﺪﻝ ﺍﻟﻀﻮ ﹸﺀ ﻋﲆ ﺍﻟﺸﻤﺲ‪ .‬ﻭﷲ ﺍﳌﺜﻞ ﺍﻷﻋﲆ‪ .‬ﱡ‬
‫ﻓﻜﻞ ﻓﻌﻞ ﻣﻦ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻮﺍﺳﻌﺔ‬
‫ﺍﻟﺘﻲ ﺗﺮﺑﻮ ﻋﲆ ﺍﳌﺌﺎﺕ‪ ،‬ﺩﻟﻴﻞ ﺑﺎﻫﺮ ﺍﻟﻮﺿﻮﺡ ﻋﲆ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﺇﻥ ﱂ ﹸﻳﺴﻨﹶﺪ ﺇﱃ »ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ«‬
‫ﹴ‬
‫ﺑﻤﺌﺎﺕ ﻣﻦ ﺍﻷﻭﺟﻪ‪.‬‬ ‫ﻣﺌﺎﺕ ﺍﳌﺤﺎﻻﺕ‬
‫ﺳﺒﺤﺎﻧﻪ ﻟﻨﺘﺠﺖ ﺇﺫﻥ ﹸ‬
‫ﺍﻷﻓﻌﺎﻝ ﻛ ﱡﻠﻬﺎ ﻛﺎﳊﻜﻤﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻹﻋﺎﺷﺔ ﻭﺍﻹﺣﻴﺎﺀ ﻭﺍﻹﻣﺎﺗﺔ‬
‫ﹸ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﻼ‪ :‬ﺇﻧﻪ ﻟﻴﺴﺖ‬
‫ﻓﻌﻞ ﻭﺍﺣﺪ ﻓﻘﻂ ﻣﻨﻬﺎ ﻭﻫﻮ ﹸ‬
‫ﻓﻌﻞ‬ ‫ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺒﺪﳞﻴﺔ ﻭﻣﻦ ﺩﻻﺋﻞ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺑﻞ ﺣﺘﻰ ﹲ‬
‫ﻛﻞ ﳾﺀ ﻟﻪ‬ ‫ﺍﻟﺘﻄﻬﲑ ﻟﻮ ﱂ ﹸﻳﺴﻨﺪ ﺇﱃ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻟﻠﺰﻡ ‪-‬ﰲ ﻃﺮﻳﻖ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ‪ -‬ﺃﻥ ﻳﻜﻮﻥ ﱡ‬
‫ﹴ‬
‫ﻭﻣﻌﺮﻓﺔ‬ ‫ﻋﻼﻗ ﹲﺔ ﺑﺎﻟﺘﻨﻈﻴﻒ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﺬﺭﺍﺕ‪ ،‬ﺇﱃ ﺍﳊﴩﺍﺕ‪ ،‬ﺇﱃ ﺍﻟﻌﻨﺎﴏ‪ ،‬ﺇﱃ ﺍﻟﻨﺠﻮﻡ‪ ،‬ﻋﲆ ﻋﻠ ﹴﻢ‬
‫ﻭﺗﺰﻳﻴﻨﻪ ﻭﲡﻤﻴﻠﻪ ﻭﻣﻮﺍﺯﻧﺔ ﻣﺎ ﻓﻴﻪ!! ﻭﺃﻥ ﻳﻼﺣﻆ ﺍﻷﻣﻮﺭ ﻭﻓﻘﻬﺎ‪ ،‬ﹺ‬
‫ﻭﻳﻘﺪﺭ‬ ‫ﹺ‬ ‫ﺑﺘﻨﻈﻴﻒ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﻌﻈﻴﻢ‬
‫ﻋﲆ ﺍﻟﺘﺤﺮﻙ‪ ..‬ﺃﻭ ﻳﻠﺰﻡ ﺃﻥ ﻳﺘﺼﻒ ﱞ‬
‫ﻛﻞ ﻣﻨﻬﺎ ﺑﺎﻟﺼﻔﺎﺕ ﺍﻟﻘﺪﺳﻴﺔ ﺍﳉﻠﻴﻠﺔ ﻟﺮﺏ ﺍﻟﻌﺎﳌﲔ!!‪ .‬ﺃﻭ ﻳﻠﺰﻡ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻫﻨﺎﻙ ﳎﻠﺲ ﺷﻮﺭ￯ ﻭﺍﺳﻊ ﺳﻌﺔ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻟﺘﻨﻈﻴﻢ ﲨﻴﻊ ﺗﺰﻳﻴﻨﺎﺕ ﺍﻟﻜﻮﻥ ﻭﺗﻄﻬﲑﻩ‬
‫ﺍﻟﻤﺠﻠﺲ ﻣﺎ ﻻ ﳛﺪ ﻣﻦ ﺍﻟﺬﺭﺍﺕ‬
‫ﹶ‬ ‫ﻭﺗﻘﺪﻳﺮ ﻛﻞ ﻣﺎ ﻳﻠﺞ ﻓﻴﻪ ﻭﻣﺎ ﳜﺮﺝ ﻣﻨﻪ ﻭﻣﻮﺍﺯﻧﺘﻪ‪ ،‬ﻭﺃﻥ ﻳﺸﻜﱢﻞ ﻫﺬﺍ‬
‫ﻭﺍﳊﴩﺍﺕ ﻭﺍﻟﻨﺠﻮﻡ!!‪..‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٧٤‬‬
‫ﺳﺎﻟﻚ ﻃﺮﻳﻖ ﺍﻟﻜﻔﺮ ﺇﱃ ﹴ‬
‫ﻣﺌﺎﺕ ﻣﻦ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳋﺮﺍﻓﺎﺕ ﺍﻟﺴﺨﻴﻔﺔ ﻭﺍﳌﺤﺎﻻﺕ‬ ‫ﹸ‬ ‫ﻭﻫﻜﺬﺍ ﻳﺼﻞ‬
‫ﻳﻈﻬﺮ ﺍﻟﺘﺰﻳﻴ ﹸﻦ ﺍﳌﺤﻴﻂ ﻭﺍﻟﺘﻨﻈﻴﻒ ﺍﻟﺸﺎﻣﻞ ﺍﻟﻈﺎﻫﺮ ﰲ ﺍﻷﺭﺟﺎﺀ ﻛﺎﻓﺔ‪ .‬ﺃﻱ ﻻ ﻳﻨﺸﺄ‬
‫ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﺔ ﻛﻲ ﹶ‬
‫ﳏﺎﻝ ﻭﺍﺣﺪ ﺑﻞ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﳌﺤﺎﻻﺕ‪.‬‬ ‫ﹲ‬

‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﱂ ﹸﻳﺴﻨﺪ ﺿﻮ ﹸﺀ ﺍﻟﻨﻬﺎﺭ ﹸ‬

‫ﻭﺍﻟﺸﻤﻴﺴﺎﺕ ﺍﳌﺘﺄﻟﻘﺔ ﺍﳌﺜﺎﻟﻴﺔ ﰲ ﻛﻞ ﳾﺀ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ‪،‬‬
‫ﺍﻧﻌﻜﺎﺳﺎﺕ ﻟﺘﺠﲇ ﺗﻠﻚ ﺍﻟﺸﻤﺲ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻟﻠﺰﻡ ﻭﺟﻮ ﹸﺩ‬
‫ﹲ‬ ‫ﹸﻔﺴﺮ ﻋﲆ ﺃﳖﺎ‬
‫ﺇﱃ ﺍﻟﺸﻤﺲ ﺍﻟﻮﺍﺣﺪﺓ‪ ،‬ﻭﱂ ﺗ ﱠ‬
‫ﹴ‬
‫ﺷﻤﺲ ﺣﻘﻴﻘﻴﺔ ﰲ ﻛﻞ ﻗﻄﺮﺓ ﻣﺎﺀ ﳌﺎﻋﺔ‪ ،‬ﻭﰲ ﻛﻞ ﻗﻄﻌﺔ ﺯﺟﺎﺝ ﺷﻔﺎﻓﺔ‪ ،‬ﻭﰲ ﻛﻞ ﺑﻠﻮﺭﺓ ﺛﻠﺞ ﻣﺸﻌﺔ‪،‬‬
‫ﺣﺘﻰ ﰲ ﻛﻞ ﺫﺭﺓ ﻣﻦ ﺫﺭﺍﺕ ﺍﳍﻮﺍﺀ‪ ،‬ﻛﻲ ﻳﻈﻬﺮ ﺫﻟﻚ ﺍﻟﻀﻮ ﹸﺀ ﺍﻟﺬﻱ ﻳﻌﻢ ﺍﻟﻮﺟﻮﺩ!!‬
‫ﻭﻫﻜﺬﺍ؛ ﻓﺎﻟﺤﻜﻤ ﹸﺔ ﺿﻴﺎ ﹲﺀ‪ ،‬ﻭﺍﻟﺮﺣﻤ ﹸﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺿﻴﺎﺀ‪ ،‬ﻭﺍﻟﺘﺰﻳﲔ ﻭﺍﳌﻮﺍﺯﻧﺔ ﻭﺍﻟﺘﻨﻈﻴﻢ‬
‫ﻭﺷﻌﺎﻉ ﻣﻦ ﺃﺷﻌﺔ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻷﺯﱄ ﺳﺒﺤﺎﻧﻪ‪.‬‬
‫ﹲ‬ ‫ﻛﻞ ﻣﻨﻬﺎ ﺿﻴﺎﺀ ﺷﺎﻣﻞ ﳏﻴﻂ‬ ‫ﻭﺍﻟﺘﻨﻈﻴﻒ ﱞ‬
‫ﻓﺎﻧﻈﺮ ﺍﻵﻥ ﺑﻨﻮﺭ ﻫﺬﺍ ﺍﻹﻳﲈﻥ ﻟﱰ￯ ﻛﻴﻒ ﻳﺴﻘﻂ ﹸ‬
‫ﺃﻫﻞ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻀﻼﻟﺔ ﰲ ﻣﺴﺘﻨﻘﻊ ﺁﺳﻦ ﻻ‬
‫ﻼ‪» :‬ﺍﳊﻤﺪ ﷲ‬ ‫ﹺ‬
‫ﲪﺎﻗﺔ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﻭﺟﻬﺎﻟﺘﻬﻢ! ﻭﺍﲪﺪ ﺍﷲ ﻗﺎﺋ ﹰ‬ ‫ﻳﻤﻜﻨﻬﻢ ﺍﳋﺮﻭﺝ ﻣﻨﻪ‪ .‬ﻭﺷﺎﻫﺪ ﻣﺪ￯‬
‫ﻋﲆ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭﻛﲈﻝ ﺍﻹﻳﲈﻥ«‪.‬‬
‫ﻗﺼﺮ ﺍﻟﻌﺎﱂ ﻃﺎﻫﺮ ﹰﺍ ﻧﻘﻴ ﹰﺎ‬
‫ﺍﻟﻤﺸﺎﻫﺪ ﺍﻟﺬﻱ ﳚﻌﻞ ﹶ‬
‫ﹶ‬ ‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻨﻈﻴﻒ ﺍﻟﺴﺎﻣﻲ ﺍﻟﺸﺎﻣﻞ‬‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻭﻣﻘﺘﻀﻰ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺗﻪ‪ .‬ﻭﻛﲈ ﺗﺘﻮﺟﻪ ﺗﺴﺒﻴﺤﺎﺕ‬ ‫ﹰ‬ ‫ﺗﺠﻞ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ »ﺍﻟﻘﺪﻭﺱ«‬ ‫ﻧﻈﻴﻔ ﹰﺎ ﳍﻮ ﱟ‬
‫ﺍﺳﻢ »ﺍﻟﻘﺪﻭﺱ« ﻧﻈﺎﻓ ﹶﺔ ﺗﻠﻚ‬ ‫ﹺ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﲨﻴﻌﻬﺎ ﺇﱃ ﺍﺳﻢ »ﺍﻟﻘﺪﻭﺱ« ﻭﺗﺮﻧﻮ ﺇﻟﻴﻪ‪ ،‬ﻛﺬﻟﻚ ﻳﺴﺘﺪﻋﻲ ﹸ‬
‫ﺍﻟﻄﻬﻮﺭ ﻧﻮﺭ ﹰﺍ ﻣﻦ‬
‫ﹶ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻭﻃﻬﺎﺭﲥﺎ )‪ (١‬ﺣﺘﻰ ﻋﺪﹼ ﺍﳊﺪﻳﺚ ﺍﻟﴩﻳﻒ‪» :‬ﺍﻟﻨﻈﺎﻓﺔ ﻣﻦ ﺍﻹﻳﲈﻥ«‬
‫ﺃﻧﻮﺍﺭﻩ )‪ (٢‬ﻻﺭﺗﺒﺎﻃﻪ ﺍﻟﻘﺪﳼ ﻫﺬﺍ‪ ،‬ﻭﺃﻇﻬﺮﺕ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﺃﻥ ﺍﻟ ﹸﻄﻬﺮ ﻣﺪﻋﺎ ﹲﺓ ﺇﱃ ﺍﳌﺤﺒﺔ ﺍﻹﳍﻴﺔ‬
‫ﻭﻣﺪﺍﺭ ﳍﺎ‪ ،‬ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) ﴾° ¯ ® ¬ « ª ﴿ :‬ﺍﻟﺒﻘﺮﺓ‪.(٢٢٢ :‬‬

‫)‪ (١‬ﳚﺐ ﹼﺃﻻ ﻧﻨﺴﻰ ﺃﻥ ﺍﳋﺼﺎﻝ ﺍﻟﻘﺒﻴﺤﺔ‪ ،‬ﻭﺍﻻﻋﺘﻘﺎﺩﺍﺕ ﺍﻟﺒﺎﻃﻠﺔ‪ ،‬ﻭﺍﻟﺬﻧﻮﺏ ﻭﺍﻵﺛﺎﻡ‪ ،‬ﻭﺍﻟﺒﺪﻉ‪ ،‬ﻛﻠﻬﺎ ﻣﻦ ﺍﻷﻭﺳﺎﺥ ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫)ﺍﳌﺆﻟﻒ(‪.‬‬
‫)‪ (٢‬ﻭﺭﺩﺕ ﰲ ﻫﺬﺍ ﺍﳌﻌﻨﻰ ﺃﺣﺎﺩﻳﺚ ﻛﺜﲑﺓ ﺍﻧﻈﺮ‪ :‬ﻣﺴﻠﻢ‪ ،‬ﺍﻟﻄﻬﺎﺭﺓ ‪١‬؛ ﺍﻟﱰﻣﺬﻱ‪ ،‬ﺍﻟﺪﻋﻮﺍﺕ ‪٨٦‬؛ ﺍﻟﺪﺍﺭﻣﻲ‪ ،‬ﺍﻟﻮﺿﻮﺀ ‪٢‬؛ ﺍﺑﻦ‬
‫ﺣﺒﺎﻥ‪ ،‬ﺍﻟﺼﺤﻴﺢ ‪٢٩٤/١٢‬؛ ﺍﲪﺪ ﺑﻦ ﺣﻨﺒﻞ‪ ،‬ﺍﳌﺴﻨﺪ ‪٣٤٤ ،٣٤٢/٥‬؛ ﺍﻟﻄﱪﺍﲏ‪ ،‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ‪٢٨٤/٣‬؛ ﺍﻟﺒﻴﻬﻘﻲ‪،‬‬
‫ﺷﻌﺐ ﺍﻻﻳﲈﻥ ‪.٤٥ /١‬‬
‫‪٤٧٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‬
‫ﲣﺺ ﺇﺣﺪ￯ ﻧﻜﺎﺕ ﺍﺳﻢ ﺍﷲ‬

‫ﺍﻟﻌﺪﻝ‬
‫﴿‪) ﴾V U T S R Q P O N M L‬ﺍﳊﺠﺮ‪(٢١ :‬‬

‫ﻟﻘﺪ ﺗﺮﺍﺀﺕ ﱄ ﻧﻜﺘ ﹲﺔ ﻟﻄﻴﻔ ﹲﺔ ﻣﻦ ﻟﻄﺎﺋﻒ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﹲ‬

‫ﻭﻧﻮﺭ ﻣﻦ ﺃﻧﻮﺍﺭ ﲡﻠﻴﺎﺕ ﺍﺳﻢ‬
‫ﺍﷲ‪» :‬ﺍﻟﻌﺪﻝ« ﺍﻟﺬﻱ ﻫﻮ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ‪ ،‬ﺃﻭ ﻫﻮ ﻧﻮﺭ ﻣﻦ ﺃﻧﻮﺍﺭﻩ ﺍﻟﺴﺘﺔ‪.‬‬
‫ﺗﺮﺍﺀ￯ ﱄ ﺫﻟﻚ ﺍﻟﻨﻮﺭ ﻣﻦ ﺑﻌﻴﺪ ‪-‬ﻛﲈ ﻫﻮ ﺍﳊﺎﻝ ﰲ ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪ -‬ﻭﺃﻧﺎ ﻧﺰﻳﻞ ﺳﺠﻦ »ﺃﺳﻜﻲ‬
‫ﻃﺮﻳﻖ ﴐﺏ ﺍﻷﻣﺜﺎﻝ‪ .‬ﻓﻨﻘﻮﻝ‪:‬‬ ‫ﹶ‬ ‫ﺷﻬﺮ« ﻭﻷﺟﻞ ﺗﻘﺮﻳﺒﻪ ﺇﱃ ﺍﻷﻓﻬﺎﻡ ﻧﺴﻠﻚ ﺃﻳﻀ ﹰﺎ‬
‫ﹸ‬
‫ﻋﻮﺍﻣﻞ ﺍﻟﺘﺨﺮﻳﺐ ﻭﺍﻟﺘﻌﻤﲑ‪ ،‬ﻭﰲ‬ ‫ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻗﴫ ﺑﺪﻳﻊ ﻳﻀﻢ ﻣﺪﻳﻨ ﹰﺔ ﻭﺍﺳﻌﺔ ﺗﺘﺪﺍﻭﳍﺎ‬
‫ﺗﻠﻚ ﺍﳌﺪﻳﻨﺔ ﳑﻠﻜ ﹲﺔ ﻭﺍﺳﻌﺔ ﺗﻐﲇ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻣﻦ ﺷﺪﺓ ﻣﻈﺎﻫﺮ ﺍﳊﺮﺏ ﻭﺍﳍﺠﺮﺓ‪ ،‬ﻭﺑﲔ ﺟﻮﺍﻧﺢ ﺗﻠﻚ‬
‫ﻋﺎﱂ ﻋﻈﻴﻢ ﻳﺴ ﹶﺒﺢ ﻛﻞ ﺣﲔ ﰲ ﺧﻀﻢ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ‪ ..‬ﻭﻟﻜﻦ ﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﻛﻞ ﻣﻈﺎﻫﺮ‬ ‫ﺍﳌﻤﻠﻜﺔ ﹲ‬
‫ﺍﻻﺿﻄﺮﺍﺏ‪ ،‬ﻓﺈﻥ ﻣﻮﺍﺯﻧ ﹰﺔ ﻋﺎﻣﺔ ﻭﻣﻴﺰﺍﻧ ﹰﺎ ﺣﺴﺎﺳ ﹰﺎ‪ ،‬ﻭﻋﻤﻠﻴﺔ ﹴ‬
‫ﻭﺯﻥ ﺩﻗﻴﻖ ﺗﺴﻴﻄﺮ ﰲ ﻛﻞ ﺟﻮﺍﻧﺐ ﺍﻟﻘﴫ‬
‫ﻭﻧﻮﺍﺣﻲ ﺍﳌﺪﻳﻨﺔ ﻭﺗﺴﻮﺩ ﰲ ﻛﻞ ﺃﺭﺟﺎﺀ ﺍﳌﻤﻠﻜﺔ ﻭﺃﻃﺮﺍﻑ ﺍﻟﻌﺎﱂ‪ ،‬ﻭﲥﻴﻤﻦ ﻋﻠﻴﻬﺎ ﻫﻴﻤﻨ ﹰﺔ‪ ،‬ﺑﺤﻴﺚ ﺗﺪﻝ‬
‫ﻳﻠﺞ ﻓﻴﻬﺎ‬
‫ﺑﺪﺍﻫﺔ ﻋﲆ‪ :‬ﺃﻥ ﻣﺎ ﳛﺪﺙ ﺿﻤﻦ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﻟﺘﻲ ﻻ ﳛﴫﻫﺎ ﺍﻟﻌﺪﹼ ﻣﻦ ﲢﻮﻻﺕ‪ ،‬ﻭﻣﺎ ﹸ‬
‫ﹺ‬
‫ﺍﻟﻮﺟﻮﺩ ﻛ ﱠﻠﻬﺎ‬ ‫ﻭﻣﺎ ﳜﺮﺝ ﻣﻨﻬﺎ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﹼﺇﻻ ﺑﻌﻤﻠﻴﺔ ﹴ‬
‫ﻭﺯﻥ ﻭ ﹶﻛ ﹾﻴ ﹴﻞ‪ ،‬ﻭﻣﻴﺰﺍﻥ ﹶﻣﻦ ﻳﺮ￯ ﺃﻧﺤﺎ ﹶﺀ‬
‫ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ﺟﻤﻴ ﹸﻌﻬﺎ ﺃﻣﺎ ﹶﻡ ﻧﻈﺮ ﻣﺮﺍﻗﺒﺘﻪ ﰲ ﻛﻞ ﺣﲔ‪ ...‬ﺫﻟﻜﻢ ﺍﻟﻮﺍﺣﺪ‬
‫ﹸ‬ ‫ﰲ ﺁﻥ ﻭﺍﺣﺪ‪ ،‬ﻭﻣﻦ ﲡﺮﻱ‬
‫ﻭﺇﻻ ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺴﺎﻋﻴﺔ ﺇﱃ ﺍﺧﺘﻼﻝ ﺍﻟﺘﻮﺍﺯﻥ‪ ،‬ﺳﺎﺋﺒ ﹰﺔ ﺃﻭ ﻣﻔﻮﺿﺔ ﺇﱃ‬ ‫ﺍﻷﺣﺪ ﺳﺒﺤﺎﻧﻪ‪ .‬ﹼ‬
‫ﹴ‬
‫ﺳﻤﻜﺔ ﻭﺍﺣﺪﺓ‬ ‫ﺍﳌﺼﺎﺩﻓﺔ ﺍﻟﻌﺸﻮﺍﺀ ﺃﻭ ﺍﻟﻘﻮﺓ ﺍﻟﻌﻤﻴﺎﺀ ﺃﻭ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻈﻠﻤﺔ ﺍﻟﺒﻠﻬﺎﺀ‪ ،‬ﻟﻜﺎﻧﺖ ﺑﻮﻳﻀﺎﺕ‬
‫ﹴ‬
‫ﺯﻫﺮﺓ ﻭﺍﺣﺪﺓ ‪-‬ﻛﺎﳋﺸﺨﺎﺵ‪ -‬ﺍﻟﺘﻲ ﺗﺰﻳﺪ‬ ‫ﺍﻟﺘﻲ ﺗﺰﻳﺪ ﻋﲆ ﺍﻷﻟﻮﻑ ﲣﻞ ﺑﺘﻠﻚ ﺍﳌﻮﺍﺯﻧﺔ‪ ،‬ﺑﻞ ﺑﺬﻳﺮﺍﺕ‬
‫ﻋﲆ ﻋﴩﻳﻦ ﺃﻟﻒ ﲣﻞ ﲠﺎ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺗﺪﻓﻖ ﺍﻟﻌﻨﺎﴏ ﺍﳉﺎﺭﻳﺔ ﻛﺎﻟﺴﻴﻞ‪ ،‬ﻭﺍﻻﻧﻘﻼﺑﺎﺕ ﺍﳍﺎﺋﻠﺔ‬
‫ﻭﺍﻟﺘﺤﻮﻻﺕ ﺍﻟﻀﺨﻤﺔ ﺍﻟﺘﻲ ﲢﺪﺙ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻜﻮﻥ‪ ..‬ﻛﻞ ﻣﻨﻬﺎ ﻟﻮ ﻛﺎﻥ ﺳﺎﺋﺒ ﹰﺎ ﻟﻜﺎﻥ ﻗﻤﻴﻨ ﹰﺎ ﺃﻥ ﳜﻞ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٧٦‬‬
‫ﺑﺘﻠﻚ ﺍﳌﻮﺍﺯﻧﺔ ﺍﻟﺪﻗﻴﻘﺔ ﺍﳌﻨﺼﻮﺑﺔ ﺑﲔ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﻳﻔﺴﺪ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﻜﺎﻣﻞ ﺑﲔ ﺃﺟﺰﺍﺀ ﺍﻟﻜﺎﺋﻨﺎﺕ‬
‫ﺍﻟﻬﺮﺝ ﻭﺍﳌﺮﺝ‪..‬‬
‫ﹸ‬ ‫ﻭﻟﻜﻨﺖ ﺗﺮ￯ ﺍﻟﻌﺎﱂ ﻭﻗﺪ ﹼ‬
‫ﺣﻞ ﻓﻴﻪ‬ ‫ﹶ‬ ‫ﺧﻼﻝ ﺳﻨﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﺑﻞ ﺧﻼﻝ ﻳﻮﻡ ﻭﺍﺣﺪ‪.‬‬
‫ﻭﺗﻌﺮﺽ ﻟﻼﺿﻄﺮﺍﺑﺎﺕ ﻭﺍﻟﻔﺴﺎﺩ‪ ..‬ﻓﺎﻟﺒﺤﺎﺭ ﲤﺘﻠﺊ ﺑﺎﻷﻧﻘﺎﺽ ﻭﺍﳉﺜﺚ‪ ،‬ﻭﺗﺘﻌﻔﻦ‪ ..‬ﻭﺍﳍﻮﺍﺀ ﻳﺘﺴﻤﻢ‬
‫ﹼ‬
‫ﺑﺎﻟﻐﺎﺯﺍﺕ ﺍﳌﴬﺓ ﺍﳋﺎﻧﻘﺔ‪ ،‬ﻭﻳﻔﺴﺪ‪ .‬ﻭﺍﻷﺭﺽ ﺗﺼﺒﺢ ﻣﺰﺑﻠﺔ ﻭﻣﺴﻠﺨﺔ‪ ،‬ﻭﺗﻐﺪﻭ ﻣﺴﺘﻨﻘﻌ ﹰﺎ ﺁﺳﻨ ﹰﺎ ﻻ‬
‫ﺗﻄﺎﻕ ﻓﻴﻪ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻓﺈﻥ ﺷﺌﺖ ﹶﻓﺄﻧﻌﻢ ﺍﻟﻨﻈﺮ‪ ،‬ﰲ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛ ﱢﻠﻬﺎ‪ ،‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺣﺠﲑﺍﺕ ﺍﳉﺴﻢ ﺇﱃ ﺍﻟﻜﺮﻳﺎﺕ‬
‫ﺍﳊﻤﺮ ﻭﺍﻟﺒﻴﺾ ﰲ ﺍﻟﺪﻡ‪ ،‬ﻭﻣﻦ ﲢﻮﻻﺕ ﺍﻟﺬﺭﺍﺕ ﺇﱃ ﺍﻟﺘﻨﺎﺳﺐ ﻭﺍﻻﻧﺴﺠﺎﻡ ﺑﲔ ﺃﺟﻬﺰﺓ ﺍﳉﺴﻢ‪،‬‬
‫ﻭﻣﻦ ﻭﺍﺭﺩﺍﺕ ﺍﻟﺒﺤﺎﺭ ﻭﻣﺼﺎﺭﻳﻔﻬﺎ ﺇﱃ ﻣﻮﺍﺭﺩ ﺍﳌﻴﺎﻩ ﺍﳉﻮﻓﻴﺔ ﻭﴏﻓﻴﺎﲥﺎ‪ ،‬ﻭﻣﻦ ﺗﻮﻟﺪﺍﺕ ﺍﳊﻴﻮﺍﻧﺎﺕ‬
‫ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﻭﻓﻴﺎﲥﺎ ﺇﱃ ﲣﺮﻳﺒﺎﺕ ﺍﳋﺮﻳﻒ ﻭﺗﻌﻤﲑﺍﺕ ﺍﻟﺮﺑﻴﻊ‪ ،‬ﻭﻣﻦ ﻭﻇﺎﺋﻒ ﺍﻟﻌﻨﺎﴏ ﻭﺣﺮﻛﺎﺕ‬
‫ﺍﻟﻨﺠﻮﻡ ﺇﱃ ﺗﺒﺪﻝ ﺍﳌﻮﺕ ﻭﺍﳊﻴﺎﺓ‪ ،‬ﻭﻣﻦ ﺗﺼﺎﺩﻡ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻈﻼﻡ ﺇﱃ ﺗﻌﺎﺭﺽ ﺍﳊﺮﺍﺭﺓ ﻭﺍﻟﱪﻭﺩﺓ‪ ..‬ﻭﻣﺎ‬
‫ﻳﻮﺯﻥ ﻭ ﹸﻳﻘﺪﱠ ﺭ ﺑﻤﻴﺰﺍﻥ ﺧﺎﺭﻕ ﺍﳊﺴﺎﺳﻴﺔ‪ ،‬ﻭﺃﻥ ﺍﳉﻤﻴﻊ ﹸﻳﻜﺘﺎﻝ‬‫ﺷﺎﲠﻬﺎ ﻣﻦ ﺃﻣﻮﺭ‪ ،‬ﻛﻲ ﺗﺮ￯ ﺃﻥ ﺍﻟﻜﻞ‪ :‬ﹶ‬
‫ﺑﻤﻜﻴﺎﻝ ﻏﺎﻳ ﹰﺔ ﰲ ﺍﻟﺪﻗﺔ‪ ،‬ﺑﺤﻴﺚ ﻳﻌﺠﺰ ﹸ‬
‫ﻋﻘﻞ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺮ￯ ﺇﺳﺮﺍﻓ ﹰﺎ ﺣﻘﻴﻘﻴ ﹰﺎ ﰲ ﻣﻜﺎﻥ ﻭﻋﺒﺜ ﹰﺎ ﰲ‬
‫ﺃﻛﻤﻞ ﻧﻈﺎ ﹴﻡ ﻭﺃﺗﻘﻨﹶﻪ ﰲ ﻛﻞ ﳾﺀ ﻓﻴﺤﺎﻭﻝ ﺃﻥ ﹸﻳﺮ ﹶﻳﻪ‪ ،‬ﻭﻳﺮ￯‬ ‫ﹺ‬
‫ﻭﻳﺸﺎﻫﺪ ﹶ‬ ‫ﻋﻠﻢ ﺍﻹﻧﺴﺎﻥ‬
‫ﺟﺰﺀ‪ ..‬ﺑﻞ ﻳﻠﻤﺲ ﹸ‬
‫ﺗﻮﺻﻞ ﺇﻟﻴﻬﺎ ﺍﻹﻧﺴﺎﻥ ﹼﺇﻻ‬ ‫ﹴ‬
‫ﺃﺭﻭﻉ ﺗﻮﺍﺯﻥ ﻭﺃﺑﺪ ﹶﻋﻪ ﰲ ﻛﻞ ﻣﻮﺟﻮﺩ ﻓﻴﺴﻌﻰ ﻹﺑﺮﺍﺯﻩ‪ .‬ﻓﲈ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻲ ﱠ‬‫ﹶ‬
‫ﺗﺮﲨﺔ ﻟﺬﻟﻚ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺒﺪﻳﻊ ﻭﺗﻌﺒﲑ ﻋﻦ ﺫﻟﻚ ﺍﻟﺘﻮﺍﺯﻥ ﺍﻟﺮﺍﺋﻊ‪.‬‬
‫ﻓﺘﺄﻣﻞ ﰲ ﺍﳌﻮﺍﺯﻧﺔ ﺍﻟﺮﺍﺋﻌﺔ ﺑﲔ ﺍﻟﺸﻤﺲ ﻭﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﻴﺎﺭﺓ ﺍﻹﺛﻨﺘﻰ ﻋﴩﺓ ﺍﻟﺘﻲ ﻛﻞ ﻣﻨﻬﺎ‬
‫ﳐﺘﻠﻔﺔ ﻋﻦ ﺍﻷﺧﺮ￯‪ ،‬ﺃﻻ ﺗﺪﻝ ﻫﺬﻩ ﺍﳌﻮﺍﺯﻧﺔ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻭﺿﻮﺡ ﺍﻟﺸﻤﺲ ﻧﻔﺴﻬﺎ ﻋﲆ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﻫﻮ »ﺍﻟﻌﺪﻝ ﺍﻟﻘﺪﻳﺮ«؟‬
‫ﺛﻢ ﺗﺄﻣﻞ ﰲ ﺍﻷﺭﺽ ‪-‬ﻭﻫﻲ ﺇﺣﺪ￯ ﺍﻟﻜﻮﺍﻛﺐ ﺍﻟﺴﻴﺎﺭﺓ‪ -‬ﻫﺬﻩ ﺍﻟﺴﻔﻴﻨﺔ ﺍﳉﺎﺭﻳﺔ ﺍﻟﺴﺎﺑﺤﺔ‬
‫ﰲ ﺍﻟﻔﻀﺎﺀ ﺍﻟﺘﻲ ﲡﻮﻝ ﰲ ﺳﻨﺔ ﻭﺍﺣﺪﺓ ﻣﺴﺎﻓﺔ ﻳﻘﺪﱠ ﺭ ﻃﻮ ﹸﻟﻬﺎ ﺑﺄﺭﺑﻊ ﻭﻋﴩﻳﻦ ﺃﻟﻒ ﺳﻨﺔ‪ .‬ﻭﻣﻊ ﻫﺬﻩ‬
‫ﺍﻟﴪﻋﺔ ﺍﳌﺬﻫﻠﺔ ﻻ ﺗﺒﻌﺜﺮ ﺍﳌﻮﺍﺩ ﺍﳌﻨﺴﻘﺔ ﻋﲆ ﺳﻄﺤﻬﺎ ﻭﻻ ﺗﻀﻄﺮﺏ ﲠﺎ ﻭﻻ ﺗﻄﻠﻘﻬﺎ ﺇﱃ ﺍﻟﻔﻀﺎﺀ‪..‬‬
‫ﻓﻠﻮ ﺯﻳﺪ ﳾ ﹲﺀ ﻗﻠﻴﻞ ﰲ ﴎﻋﺘﻬﺎ ﺃﻭ ﹸﺃﻧﻘﺺ ﻣﻨﻬﺎ ﻟﻜﺎﻧﺖ ﺗﻘﺬﻑ ﺑﻘﺎﻃﻨﻴﻬﺎ ﺇﱃ ﺍﻟﻔﻀﺎﺀ‪ ،‬ﻭﻟﻮ ﺃﺧ ﹼﻠﺖ‬
‫ﺑﻤﻮﺍﺯﻧﺘﻬﺎ ﻟﺪﻗﻴﻘﺔ ‪-‬ﺑﻞ ﻟﺜﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ‪ -‬ﻟﺘﻌﺜﺮﺕ ﰲ ﺳﲑﻫﺎ ﻭﺍﺿﻄﺮﺑﺖ‪ ،‬ﻭﻟﺮﺑﲈ ﺍﺻﻄﺪﻣﺖ ﺑﻐﲑﻫﺎ‬
‫ﻣﻦ ﺍﻟﺴﻴﺎﺭﺍﺕ ﻭﻟﻘﺎﻣﺖ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫‪٤٧٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺛﻢ ﺗﺄﻣﻞ ﰲ ﺗﻮﻟﺪﺍﺕ ﻭﻭﻓﻴﺎﺕ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺇﻋﺎﺷﺘﻬﲈ ﻭﺣﻴﺎﲥﲈ ﻋﲆ ﺍﻷﺭﺽ ﻭﺍﻟﺘﻲ‬
‫ﻳﺰﻳﺪ ﻋﺪﺩ ﺃﻧﻮﺍﻋﻬﺎ ﻋﲆ ﺍﻷﺭﺑﻌﲈﺋﺔ ﺃﻟﻒ ﻧﻮﻉ‪ ،‬ﺗﺮ￯ ﻣﻮﺍﺯﻧ ﹰﺔ ﺭﺍﺋﻌﺔ ﺫﺍﺕ ﺭﲪﺔ‪ ،‬ﺗﺪﻟﻚ ﺩﻻﻟﺔ ﻗﺎﻃﻌﺔ ﻋﲆ‬
‫ﺟﻞ ﺟﻼ ﹸﻟﻪ‪ ،‬ﻛﺪﻻﻟﺔ ﺍﻟﻀﻴﺎﺀ ﻋﲆ ﺍﻟﺸﻤﺲ‪.‬‬
‫ﺍﳋﺎﻟﻖ ﺍﻟﻌﺎﺩﻝ ﺍﻟﺮﺣﻴﻢ ﹼ‬

‫ﺛﻢ ﺗﺄﻣﻞ ﰲ ﺃﻋﻀﺎﺀ ﻛﺎﺋﻦ ﺣﻲ ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﺍﻟﺘﻲ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﴡ‪ ،‬ﻭﺩﻗﻖ ﰲ ﺃﺟﻬﺰﺗﻪ ﻭﰲ‬
‫ﺣﻮﺍﺳﻪ‪ ..‬ﺗ ﹶﹶﺮ ﻓﻴﻬﺎ ﻣﻦ ﺍﻻﻧﺴﺠﺎﻡ ﺍﻟﺘﺎﻡ ﻭﺍﻟﺘﻨﺎﺳﻖ ﺍﻟﻜﺎﻣﻞ ﻭﺍﳌﻮﺍﺯﻧﺔ ﺍﻟﺪﻗﻴﻘﺔ ﻣﺎ ﻳﺪ ﹼﻟﻚ ﺑﺪﺍﻫﺔ ﻋﲆ‬
‫ﺍﻟﺼﺎﻧﻊ ﺍﻟﺬﻱ ﻫﻮ »ﺍﻟﻌﺪﻝ ﺍﳊﻜﻴﻢ«‪.‬‬
‫ﺛﻢ ﺗﺄﻣﻞ ﰲ ﺣﺠﲑﺍﺕ ﺟﺴﻢ ﻛﺎﺋﻦ ﺣﻲ ﻭﰲ ﺃﻭﻋﻴﺔ ﺍﻟﺪﻡ‪ ،‬ﻭﰲ ﺍﻟﻜﺮﻳﺎﺕ ﺍﻟﺴﺎﺑﺤﺔ ﰲ ﺍﻟﺪﻡ‪،‬‬
‫ﻭﰲ ﺫﺭﺍﺕ ﺗﻠﻚ ﺍﻟﻜﺮﻳﺎﺕ‪ ،‬ﲡﺪ ﻣﻦ ﺍﳌﻮﺍﺯﻧﺔ ﺍﳋﺎﺭﻗﺔ ﺍﻟﺒﺪﻳﻌﺔ ﻣﺎ ﻳﺜﺒﺖ ﻟﻚ ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ ﺃﻧﻪ ﻻ ﲢﺼﻞ‬
‫ﹴ‬
‫ﻭﺑﻘﺎﻧﻮﻥ‬ ‫ﹴ‬
‫ﺣﺴﺎﺱ‬ ‫ﻫﺬﻩ ﺍﻟﻤﻮﺍﺯﻧ ﹸﺔ ﺍﻟﺮﺍﺋﻌﺔ ﻭﻻ ﺇﺩﺍﺭﺗﹸﻬﺎ ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﻭﻻ ﺗﺮﺑﻴﺘﹸﻬﺎ ﺍﳊﻜﻴﻤﺔ ﹼﺇﻻ ﺑﻤﻴﺰﺍﻥ‬
‫ﻧﺎﻓﺬ ﻭﺑﻨﻈﺎﻡ ﺻﺎﺭﻡ ﻟﻠﺨﺎﻟﻖ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ »ﺍﻟﻌﺪﻝ ﺍﳊﻜﻴﻢ« ﺍﻟﺬﻱ ﺑﻴﺪﻩ ﻧﺎﺻﻴﺔ ﻛﻞ ﳾﺀ‪ ،‬ﻭﻋﻨﺪﻩ‬
‫ﻣﻔﺎﺗﻴﺢ ﻛﻞ ﳾﺀ‪ ،‬ﻻ ﳛﺠﺐ ﻋﻨﻪ ﳾﺀ ﻭﻻ ﻳﻌﺰﺏ‪ ،‬ﻭﻳﺪﻳﺮ ﻛﻞ ﳾﺀ ﺑﺴﻬﻮﻟﺔ ﺇﺩﺍﺭ ﹶﺓ ﳾﺀ ﻭﺍﺣﺪ‪.‬‬
‫ﱠ‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻻ ﻳﻌﺘﻘﺪ ﺃﻥ ﺃﻋﲈﻝ ﺍﳉﻦ ﻭﺍﻹﻧﺲ ﻳﻮﻡ ﺍﳊﴩ ﺍﻷﻛﱪ ﺗﻮﺯﻥ ﺑﻤﻴﺰﺍﻥ ﺍﻟﻌﺪﻝ ﺍﻹﳍﻲ‪،‬‬
‫ﻭﻳﺴﺘﻐﺮﺏ ﻣﻨﻬﺎ ﻭﻳﺴﺘﺒﻌﺪﻫﺎ ﻭﻻ ﻳﺆﻣﻦ ﲠﺎ‪ ،‬ﺃﻗﻮﻝ ﻟﻮ ﺗﻤﻜﹼﻦ ﺃﻥ ﻳﺘﺄﻣﻞ ﻓﻴﲈ ﻫﻮ ﻇﺎﻫﺮ ﻣﺸﺎﻫﺪﹲ ﻣﻦ‬
‫ﺃﻧﻮﺍﻉ ﺍﳌﻮﺍﺯﻧﺔ ﺍﻟﻜﱪ￯ ﺃﻣﺎﻣﻪ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻟﺰﺍﻝ ﺍﺳﺘﺒﻌﺎ ﹸﺩﻩ ﻭﺍﺳﺘﻨﻜﺎﺭﻩ ﺣﺘﻤ ﹰﺎ‪.‬‬
‫ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ ﺍﳌﴪﻑ ﺍﻟﻈﺎﱂ ﺍﻟﻮﺳﺦ‪!.‬‬
‫ﻭﺩﺳﺎﺗﻴﺮ ﺇﳍﻴﺔ‬
‫ﹸ‬ ‫ﺍﻋﻠﻢ‪ ،‬ﺃﻥ »ﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻄﻬﺮ ﻭﺍﻟﻌﺪﺍﻟﺔ« ﺳﻨﻦ ﺇﳍﻴﺔ ﺟﺎﺭﻳﺔ ﰲ ﺍﻟﻜﻮﻥ‪،‬‬
‫ﺷﺎﻣﻠﺔ ﺗﺪﻭﺭ ﺭﺣﻰ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻋﻠﻴﻬﺎ ﻻ ﻳﻔﻠﺖ ﻣﻨﻬﺎ ﳾﺀ ﹼﺇﻻ ﺃﻧﺖ ﺃﳞﺎ ﺍﻟﺸﻘﻲ‪ ،‬ﻭﺃﻧﺖ ﺑﻤﺨﺎﻟﻔﺘﻚ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛﻠﻬﺎ ﰲ ﺳﲑﻫﺎ ﻭﻓﻖ ﻫﺬﻩ ﺍﻟﺴﻨﻦ ﺍﻟﺸﺎﻣﻠﺔ ﺗﻠﻘﻰ ﺍﻟﻨﻔﺮﺓ ﻣﻨﻬﺎ ﻭﺍﻟﻐﻀﺐ ﻋﻠﻴﻚ ﻭﺃﻧﺖ‬
‫ﻏﻀﺐ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛﻠﻬﺎ ﻋﻠﻴﻚ ﻓﺘﻘﱰﻑ ﺍﻟﻈﻠﻢ ﻭﺍﻹﴎﺍﻑ ﻭﻻ‬
‫ﹶ‬ ‫ﺗﺴﺘﺤﻘﻬﺎ‪ ..‬ﻓﻌﻼ ﹶﻡ ﺗﺴﺘﻨﺪ ﻭﺗﺜﲑ‬
‫ﺗﻜﱰﺙ ﻟﻠﻤﻮﺍﺯﻧﺔ ﻭﺍﻟﻨﻈﺎﻓﺔ؟‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﳊﻜﻤﺔ ﺍﻟﻌﺎﻣﺔ ﺍﳌﻬﻴﻤﻨﺔ ﰲ ﺍﻟﻜﻮﻥ ﻭﺍﻟﺘﻲ ﻫﻲ ﹴ‬
‫ﲡﻞ ﺃﻋﻈﻢ ﻻﺳﻢ »ﺍﳊﻜﻴﻢ« ﺇﻧﲈ ﺗﺪﻭﺭ‬
‫ﺣﻮﻝ ﳏﻮﺭ ﺍﻻﻗﺘﺼﺎﺩ ﻭﻋﺪﻡ ﺍﻹﴎﺍﻑ‪ ،‬ﺑﻞ ﺗﺄﻣﺮ ﺑﺎﻻﻗﺘﺼﺎﺩ‪.‬‬
‫ﻭﺇﻥ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﻌﺎﻣﺔ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻟﻜﻮﻥ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ »ﺍﻟﻌﺪﻝ« ﺇﻧﲈ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٧٨‬‬
‫ﺗﺪﻳﺮ ﻣﻮﺍﺯﻧ ﹶﺔ ﻋﻤﻮﻡ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﺗﺄﻣﺮ ﺍﻟﺒﴩﻳﺔ ﺑﺈﻗﺎﻣﺔ ﺍﻟﻌﺪﻝ‪ .‬ﻭﺇﻥ ﺫﻛﺮ ﺍﳌﻴﺰﺍﻥ ﺃﺭﺑﻊ ﻣﺮﺍﺕ ﰲ ﺳﻮﺭﺓ‬
‫ﺍﻟﺮﲪﻦ ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﳌﻮﺍﺯﻳﻦ ﰲ ﺃﺭﺑﻊ ﻣﺮﺍﺗﺐ ﻭﺑﻴﺎﻥ ﻷﳘﻴﺔ ﺍﳌﻴﺰﺍﻥ ﺍﻟﺒﺎﻟﻐﺔ ﻭﻟﻘﻴﻤﺘﻪ‬
‫ﺍﻟﻌﻈﻤﻰ ﰲ ﺍﻟﻜﻮﻥ‪ .‬ﻭﺫﻟﻚ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪a ` _ * ] \ [ Z﴿ :‬‬
‫‪) ﴾i h g f e d * b‬ﺍﻟﺮﲪﻦ‪.(٩-٧ :‬‬

‫ﻇﻠﻢ ﻛﺬﻟﻚ ﻇﻠﻤ ﹰﺎ ﺣﻘﻴﻘﻴ ﹰﺎ ﰲ ﳾﺀ‪ ،‬ﻭﻻ ﹶ‬

‫ﺑﺨﺲ ﰲ ﺍﳌﻴﺰﺍﻥ‬ ‫ﻧﻌﻢ‪ ،‬ﻓﻜﲈ ﻻ ﺇﴎﺍﻑ ﰲ ﳾﺀ‪ ،‬ﻓﻼ ﹶ‬
‫ﻗﻂ‪ .‬ﻭﺇﻥ ﺍﻟﺘﻄﻬﲑ ﻭﺍﻟﻄﻬﺮ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ »ﺍﻟﻘﺪﻭﺱ« ﻳﻌﺮﺽ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﺑﺄﲠﻰ ﺻﻮﺭﲥﺎ ﻭﺃﺑﺪﻉ ﺯﻳﻨﺘﻬﺎ‪ ،‬ﻓﻼ ﺗﺮ￯ ﺛﻤﺔ ﻗﺬﺍﺭﺓ ﰲ ﻣﻮﺟﻮﺩ‪ ،‬ﻭﻻ ﲡﺪ ﻗﺒﺤ ﹰﺎ ﺃﺻﻴ ﹰ‬
‫ﻼ ﰲ ﳾﺀ ﻣﺎ ﱂ‬
‫ﺗﻤﺴﻪ ﻳﺪﹸ ﺍﻟﺒﴩ ﺍﻟﻮﺳﺨﺔ‪.‬‬
‫ﹼ‬
‫ﻓﺎﻋﻠﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ »ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻄﻬﺮ« ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﺣﻘﺎﺋﻖ ﺍﻟﻘﺮﺁﻥ ﻭﺩﺳﺎﺗﲑ‬
‫ﺍﻹﺳﻼﻡ‪ ،‬ﻣﺎ ﺃﺷﺪﱠ ﻫﺎ ﺇﻳﻐﺎﻻﹰ ﰲ ﺃﻋﲈﻕ ﺍﳊﻴﺎﺓ ﺍﻻﺟﺘﲈﻋﻴﺔ‪ ،‬ﻭﻣﺎ ﺃﺷﺪﱠ ﻫﺎ ﻋﺮﺍﻗﺔ ﻭﺃﺻﺎﻟﺔ‪ .‬ﻭﺃﺩﺭﻙ ﻣﻦ‬
‫ﻫﺬﺍ ﻣﺪ￯ ﹺ‬
‫ﻗﻮﺓ ﺍﺭﺗﺒﺎﻁ ﺃﺣﻜﺎﻡ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻟﻜﻮﻥ‪ ،‬ﻭﻛﻴﻒ ﺃﳖﺎ ﻣﺪﹼ ﺕ ﺟﺬﻭﺭ ﹰﺍ ﻋﻤﻴﻘﺔ ﰲ ﺃﻏﻮﺍﺭ ﺍﻟﻜﻮﻥ‬
‫ﳑﺘﻨﻊ ﻛﺎﻣﺘﻨﺎﻉ ﺇﻓﺴﺎﺩ‬
‫ﺑﻌﺮ￯ ﻭﺛﻴﻘﺔ ﻻ ﺍﻧﻔﺼﺎﻡ ﳍﺎ‪ .‬ﺛﻢ ﺍﻓﻬﻢ ﻣﻨﻬﺎ ﺃﻥ ﺇﻓﺴﺎﺩ ﺗﻠﻚ ﺍﳊﻘﺎﺋﻖ ﹲ‬
‫ﹰ‬ ‫ﻓﺄﺣﺎﻃﺘﻪ‬
‫ﻧﻈﺎﻡ ﺍﻟﻜﻮﻥ ﻭﺍﻹﺧﻼﻝ ﺑﻪ ﻭﺗﺸﻮﻳﻪ ﺻﻮﺭﺗﻪ‪.‬‬
‫ﻭﻣﺜﻠﲈ ﺗﺴﺘﻠﺰﻡ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﳌﺤﻴﻄﺔ ﺑﺎﻟﻜﻮﻥ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﻧﻮﺍﺭ ﺍﻟﻌﻈﻴﻤﺔ ﺍﻟﺜﻼﺛﺔ »ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﺍﻟﺤﺸﺮ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻓﺈﻥ ﺣﻘﺎﺋﻖ ﳏﻴﻄﺔ ﻣﻌﻬﺎ‪ :‬ﻛﺎﻟﺮﲪﺔ ﻭﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﺮﻗﺎﺑﺔ‪،‬‬
‫ﹶ‬ ‫ﻭﺍﻻﻗﺘﺼﺎﺩ ﻭﺍﻟﻄﻬﺮ«‬
‫ﺍﻟﺤﺸﺮ ﻭﺗﻘﺘﴤ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ‪ ،‬ﺇﺫ‬ ‫ﹺ‬
‫ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﻣﺌﺎﺕ ﺍﳊﻘﺎﺋﻖ ﺍﳌﺤﻴﻄﺔ ﻭﺍﻷﻧﻮﺍﺭ ﺍﻟﻌﻈﻴﻤﺔ ﺗﺴﺘﻠﺰﻡ‬
‫ﹶ‬
‫ﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﺗﻨﻘﻠﺐ ﻣﺜﻞ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﳌﻬﻴﻤﻨﺔ ﻋﲆ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﺍﳌﺤﻴﻄﺔ ﺑﺎﻟﻜﻮﻥ ﺇﱃ ﺃﺿﺪﺍﺩﻫﺎ‬
‫ﺑﻌﺪﻡ ﳎﻲﺀ ﺍﳊﴩ ﻭﺑﻌﺪﻡ ﺇﻗﺎﻣﺔ ﺍﻵﺧﺮﺓ‪ ،‬ﺃﻱ ﺃﻥ ﺗﻨﻘﻠﺐ ﺍﻟﺮﺣﻤ ﹸﺔ ﺇﱃ ﺿﺪﻫﺎ ﻭﻫﻮ ﺍﻟﻈﻠﻢ‪ ،‬ﻭﺗﻨﻘﻠﺐ‬
‫ﺍﻟﺤﻜﻤ ﹸﺔ ﺃﻭ ﺍﻻﻗﺘﺼﺎﺩ ﺇﱃ ﺿﺪﳘﺎ ﻭﻫﻮ ﺍﻟﻌﺒﺚ ﻭﺍﻹﴎﺍﻑ‪ ،‬ﻭﻳﻨﻘﻠﺐ ﺍﻟ ﹸﻄﻬﺮ ﺇﱃ ﺿﺪﻩ ﻭﻫﻮ ﺍﻟﻌﺒﺚ‬
‫ﻭﺍﻟﻔﺴﺎﺩ‪ .‬ﹶ‬
‫ﺣﺎﺵ ﷲ‪..‬‬
‫ﹴ‬
‫ﺑﻌﻮﺿﺔ ﺿﻌﻴﻔﺔ ﻣﺤﺎﻓﻈ ﹰﺔ‬ ‫ﺣﻖ ﹺ‬
‫ﺣﻴﺎﺓ‬ ‫ﱠ‬
‫ﺇﻥ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺍﳊﻜﻤﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﻠﺘﲔ ﲢﺎﻓﻈﺎﻥ ﻋﲆ ﹼ‬
‫ﺣﻘﻮﻕ ﲨﻴﻊ ﺫﻭﻱ ﺍﻟﺸﻌﻮﺭ ﻏﲑ‬‫ﹶ‬ ‫ﺗﺘﺴﻢ ﺑﺎﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻀ ﹼﻴﻌﺎ ‪-‬ﺑﻌﺪﻡ ﺇﻗﺎﻣﺔ ﺍﳊﴩ‪-‬‬
‫ﺍﳌﺤﺪﻭﺩﻳﻦ ﻭﲥﻀﲈ ﺣﻘﻮﻗ ﹰﺎ ﻏﲑ ﻣﺘﻨﺎﻫﻴﺔ ﳌﻮﺟﻮﺩﺍﺕ ﻏﲑ ﳏﺼﻮﺭﺓ‪..‬‬
‫ﻭﺇﻥ ﻋﻈﻤﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﻟﺘﻲ ﺗﹸﻈﻬﺮ ﺩﻗﺔ ﻣﺘﻨﺎﻫﻴﺔ ﻭﺣﺴﺎﺳﻴﺔ ﻓﺎﺋﻘﺔ ‪-‬ﺇﺫﺍ ﺟﺎﺯ ﺍﻟﺘﻌﺒﲑ‪ -‬ﰲ ﺍﻟﺮﲪﺔ‬
‫‪٤٧٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻭﺍﻟﺸﻔﻘﺔ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻟﻮﻫﻴﺔ ﺍﻟﺒﺎﺳﻄﺔ ﺳﻠﻄﺎﻧﹶﻬﺎ ﻋﲆ ﺍﻟﻮﺟﻮﺩ ﻛﻠﻪ ﻭﺍﻟﺘﻲ ﺗﺮﻳﺪ‬
‫ﺇﻇﻬﺎﺭ ﻛﲈﻻﲥﺎ ﻭﺗﻌﺮﻳﻒ ﻧﻔﺴﻬﺎ ﻭﲢﺒﻴﺒﻬﺎ ﺑﺘﺰﻳﻴﻨﺎﲥﺎ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﺒﺪﺍﺋﻊ ﺻﻨﺎﺋﻌﻬﺎ ﻭﺑﲈ ﺃﺳﺒﻐﺖ ﻋﻠﻴﻬﺎ‬
‫ﻣﻦ ﻧﹺ ﹶﻌ ﹴﻢ ﻫﻞ ﻳﻤﻜﻦ ﺃﻥ ﺗﺴﻤﺢ ‪-‬ﻫﺬﻩ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﻷﻟﻮﻫﻴﺔ ﺍﳉﻠﻴﻠﺔ‪ -‬ﺑﻌﺪﻡ ﺇﻗﺎﻣﺔ ﺍﳊﴩ‬
‫ﺍﻟﺤﻂ ﻣﻦ ﻗﻴﻤﺔ ﲨﻴﻊ ﻛﲈﻻﲥﺎ ﻭﻣﻦ ﻗﻴﻤﺔ ﳐﻠﻮﻗﺎﲥﺎ ﻗﺎﻃﺒﺔ؟‪ .‬ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠﻮ ﹰﺍ‬
‫ﹼ‬ ‫ﺍﻟﺬﻱ ﻳﺴﺒﺐ‬
‫ﻛﺒﻴﺮ ﹰﺍ‪.‬‬
‫ﻓﻤﺜﻞ ﻫﺬﺍ ﺍﳉﲈﻝ ﺍﳌﻄﻠﻖ ﻻ ﻳﺮﴇ ‪-‬ﺑﺎﻟﺒﺪﺍﻫﺔ‪ -‬ﺑﻤﺜﻞ ﻫﺬﺍ ﺍﻟﻘﺒﺢ ﺍﳌﻄﻠﻖ‪.‬‬
‫ﻻ ﺑﺠﻤﻴﻊ ﻣﺎ ﻓﻴﻪ ﻣﻦ‬‫ﻓﺎﻟﺬﻱ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻜﺮ ﺍﻵﺧﺮﺓ ﻋﻠﻴﻪ ﺃﻥ ﻳﻨﻜﺮ ﻭﺟﻮﺩ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺃﻭ ﹰ‬
‫ﹴ‬
‫ﺑﺄﻟﻮﻑ ﻣﻦ ﺍﻷﻟﺴﻨﺔ‪ ،‬ﻭﺗﺜﺒﺖ ﻟﻪ ﺃﻧﻪ‬ ‫ﺣﻘﺎﺋﻖ‪ .‬ﹼ‬
‫ﻭﺇﻻ ﻓﺎﻟﻜﺎﺋﻨﺎﺕ ﻣﻊ ﺣﻘﺎﺋﻘﻬﺎ ﺍﳌﺘﺄﺻﻠﺔ ﻓﻴﻬﺎ ﱢ‬
‫ﺗﻜﺬﺑﻪ‬
‫ﹼ‬
‫ﺍﻟﻜﺬﺍﺏ ﺍﻷﴍ‪ .‬ﻭﻗﺪ ﺃﺛﺒﺘﺖ »ﺭﺳﺎﻟﺔ ﺍﳊﴩ« ﺑﺪﻻﺋﻞ ﻗﺎﻃﻌﺔ‪ :‬ﺃﻥ ﻭﺟﻮﺩ ﺍﻵﺧﺮﺓ ﺛﺎﺑﺖ ﻭﻗﺎﻃﻊ ﻻ‬
‫ﺭﻳﺐ ﻓﻴﻪ ﻛﻮﺟﻮﺩ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٨٠‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‬
‫ﺗﺸﲑ ﺇﱃ ﺍﻟﻨﻮﺭ ﺍﻟﺜﺎﻟﺚ ﻣﻦ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺴﺘﺔ ﻟﻼﺳﻢ ﺍﻷﻋﻈﻢ‪:‬‬

‫ﺍﻟﺤﻜﹶﻢ‬

‫﴿‪) ﴾z y x w v‬ﺍﻟﻨﺤﻞ‪(١٢٥ :‬‬

‫ﻟﻘﺪ ﺗﺮﺍﺀﺕ ﱄ ﻧﻜﺘ ﹲﺔ ﻣﻦ ﺍﻟﻨﻜﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ ﳍﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪ ،‬ﻭﻧﻮﺭ ﻣﻦ ﺃﻧﻮﺍﺭ ﲡﻠﻴﺎﺕ ﺍﺳﻢ‬
‫»ﺍﻟﺤﻜﹶﻢ« ﺍﻟﺬﻱ ﻫﻮ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ‪ ،‬ﺃﻭ ﺃﺣﺪ ﺃﻧﻮﺍﺭﻩ‪ .‬ﰲ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﺍﳌﺒﺎﺭﻙ‪ .‬ﻓﻜﹸﺘﺒﺖ ﻫﺬﻩ‬
‫ﺍﷲ ﹶ‬
‫ﹴ‬
‫ﻋﺠﻞ‪ ،‬ﻓﺄﺛﺒﺘﱡﻬﺎ ﻋﲆ ﺣﺎﳍﺎ ﰲ ﺍﳌﺴﻮﺩﺓ ﺩﻭﻥ ﺗﻨﻘﻴﺢ ﺃﻭ ﺗﻐﻴﲑ‪.‬‬ ‫ﺍﻟﻨﻜﺘﺔ ﺍﳌﺸﺘﻤﻠﺔ ﻋﲆ ﲬﺲ ﻧﻘﺎﻁ ﻋﲆ‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‪:‬‬
‫»ﺍﻟﺤﻜﹶﻢ« ﺟﻌﻞ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‬
‫ﻣﺜﻠﲈ ﺫﻛﺮﻧﺎ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﺎﴍﺓ« ﺃﻥ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﹶ‬
‫ﻣﺌﺎﺕ ﺍﻟﻜﺘﺐ‪ ،‬ﻭ ﹸﺃﺩﺭﺟﺖ ﰲ ﻛﻞ ﺳﻄﺮ‬
‫ﹸ‬ ‫ﹸﺘﺒﺖ ﰲ ﻛﻞ ﺻﺤﻴﻔﺔ ﻣﻦ ﺻﺤﺎﺋﻔﻪ‬
‫ﺑﻤﺜﺎﺑﺔ ﻛﺘﺎﺏ ﻋﻈﻴﻢ ﻛ ﹾ‬
‫ﻣﺌﺎﺕ ﺍﻷﺳﻄﺮ‪ ،‬ﻭﺗﹸﻘﺮﺃ ﲢﺖ ﻛﻞ ﺣﺮﻑ ﻓﻴﻪ‬
‫ﹸ‬ ‫ﻭﺧ ﱠﻄ ﹾﺖ ﰲ ﻛﻞ ﻛﻠﻤﺔ ﻣﻨﻪ‬
‫ﻣﺌﺎﺕ ﺍﻟﺼﻔﺤﺎﺕ‪ ،‬ﹸ‬
‫ﹸ‬ ‫ﻣﻨﻪ‬
‫ﻓﻬﺮﺱ ﳐﺘﴫ ﺻﻐﲑ ﻳﻠﺨﺺ ﳏﺘﻮﻳﺎﺕ ﺍﻟﻜﺘﺎﺏ‬‫ﹲ‬ ‫ﻭﺣ ﹺﻔ ﹶﻆ ﰲ ﻛﻞ ﻧﻘﻄﺔ ﻣﻦ ﻧﻘﺎﻃﻪ‬
‫ﻣﺌﺎﺕ ﺍﻟﻜﻠﲈﺕ‪ ،‬ﹸ‬
‫ﹸ‬
‫ﻛﻠﻪ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺑﺼﻔﺤﺎﺗﻪ ﻭﺃﺳﻄﺮﻩ ﺑﻞ ﺑﻨﻘﺎﻃﻪ ﻳﺪﻝ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﺳﺎﻃﻌﺔ ‪-‬ﺑﻤﺌﺎﺕ ﺍﻷﻭﺟﻪ‪-‬‬
‫ﻣﺼﻮ ﹺﺭﻩ ﻭﻛﺎﺗﺒﻪ‪ ،‬ﺣﺘﻰ ﺇﻥ ﻣﺸﺎﻫﺪﺓ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﻮﲏ ﺍﻟﻌﻈﻴﻢ ﻫﺬﺍ ﻭﺣﺪﹶ ﻫﺎ ﻛﺎﻓﻴ ﹲﺔ ﻟﻠﺪﻻﻟﺔ ﻋﲆ‬
‫ﱢ‬ ‫ﻋﲆ‬
‫ﻭﺟﻮﺩ ﻛﺎﺗﺒﻪ‪ ،‬ﺑﻞ ﺗﺴﻮﻗﻨﺎ ﺇﱃ ﻣﻌﺮﻓﺔ ﻭﺟﻮﺩﻩ ﻭﻭﺣﺪﺍﻧﻴﺘﻪ ﺑﲈ ﻳﻔﻮﻕ ﺩﻻﻟﺔ ﺍﻟﻜﺘﺎﺏ ﻋﲆ ﻧﻔﺴﻪ ﺃﺿﻌﺎﻓ ﹰﺎ‬
‫ﺍﻟﺤﺮﻑ ﺍﻟﻮﺍﺣﺪ ﻋﲆ ﻭﺟﻮﺩﻩ ﻭﻳﻌ ﹼﺒﺮ ﻋﻦ ﻧﻔﺴﻪ ﺑﻤﻘﺪﺍﺭ ﺣﺮﻑ ﻓﺈﻧﻪ ﻳﻌ ﹼﺒﺮ ﻋﻦ‬
‫ﹸ‬ ‫ﻣﻀﺎﻋﻔﺔ‪ .‬ﺇﺫ ﺑﻴﻨﲈ ﻳﺪﻝ‬
‫ﺃﻭﺻﺎﻑ ﻛﺎﺗﺒﻪ ﺑﻤﻘﺪﺍﺭ ﺳﻄﺮ‪..‬‬
‫ﺇﻥ ﺳﻄﺢ ﺍﻷﺭﺽ »ﺻﺤﻴﻔﺔ« ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺒﲑ‪ ،‬ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ ﺗﻀﻢ ﻛﺘﺒ ﹰﺎ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺑﻌﺪﺩ ﻃﻮﺍﺋﻒ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ‪ ،‬ﻭﻫﻲ ﺗﹸﻜﺘﺐ ﺃﻣﺎﻡ ﺃﻧﻈﺎﺭﻧﺎ ﰲ ﻣﻮﺳﻢ ﺍﻟﺮﺑﻴﻊ ﰲ ﻏﺎﻳﺔ ﺍﻟﻜﲈﻝ‬
‫ﻭﺍﻹﺗﻘﺎﻥ ﻣﻦ ﺩﻭﻥ ﺧﻄﺄﹴ‪ ،‬ﻛﺘﺎﺑ ﹰﺔ ﻣﺘﺪﺍﺧﻠﺔ‪ ،‬ﺟﻨﺒ ﹰﺎ ﺇﱃ ﺟﻨﺐ‪ ،‬ﰲ ﺁﻥ ﻭﺍﺣﺪ‪.‬‬
‫‪٤٨١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻭﺍﻟﺒﺴﺘﺎﻥ »ﺳﻄﺮ« ﻣﻦ ﻫﺬﻩ ﺍﻟﺼﺤﻴﻔﺔ‪ ،‬ﻧﺸﺎﻫﺪ ﻓﻴﻪ ﻗﺼﺎﺋﺪ ﻣﻨﻈﻮﻣﺔ ﻭﻫﻲ ﺗﹸﻜﺘﺐ ﺃﻣﺎﻡ ﺃﻋﻴﻨﻨﺎ‬
‫ﺑﻌﺪﺩ ﺍﻷﺯﻫﺎﺭ ﻭﺍﻷﺷﺠﺎﺭ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ‪ ،‬ﻛﺘﺎﺑ ﹰﺔ ﻣﺘﺪﺍﺧﻠﺔ‪ ،‬ﺟﻨﺒ ﹰﺎ ﺇﱃ ﺟﻨﺐ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺧﻄﺄ‪.‬‬
‫ﺃﺛﻤﺎﺭﻫﺎ‬
‫ﹸ‬ ‫ﺃﺯﻫﺎﺭﻫﺎ‪ ،‬ﻭﻗﺪ ﺃﻭﺷﻜﺖ ﺃﻥ ﲣﺮﺝ‬ ‫ﹸ‬ ‫ﻭﺍﻟﺸﺠﺮﺓ ﺍﻟﻨﺎﻣﻴﺔ ﺍﻟﺰﺍﻫﻴﺔ ﺃﻭﺭﺍ ﹸﻗﻬﺎ‪ ،‬ﺍﳌﻔﺘﺤﺔ‬
‫ﻣﻦ ﺃﻛﲈﻣﻬﺎ‪ ،‬ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ »ﻛﻠﻤ ﹲﺔ« ﻣﻦ ﺫﻟﻚ ﺍﻟﺴﻄﺮ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﲤﺜﻞ ﻓﻘﺮ ﹰﺓ ﻛﺎﻣﻠﺔ ﺫﺍﺕ ﻣﻐﺰ￯‬
‫ﺗﻌ ﹼﺒﺮ ﺗﻌﺒﻴﺮ ﹰﺍ ﺑﻠﻴﻐ ﹰﺎ ﻋﻦ ﺛﻨﺎﺋﻬﺎ ﻭﲪﺪﻫﺎ ﻭﺩﻻﻟﺘﻬﺎ ﻋﲆ »ﺍﳊﻜﻢ« ﺫﻱ ﺍﳉﲈﻝ‪ ،‬ﺑﻌﺪﺩ ﺃﻭﺭﺍﻗﻬﺎ ﺍﳌﻨﺘﻈﻤﺔ‬
‫ﻭﺃﺯﻫﺎﺭﻫﺎ ﺍﳌﺰﻳﻨﺔ ﻭﺃﺛﲈﺭﻫﺎ ﺍﳌﻮﺯﻭﻧﺔ‪ ،‬ﺣﺘﻰ ﻟﻜﺄﻥ ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ ﺍﳌﻔﺘﺤﺔ ﺍﻷﺯﻫﺎﺭ ﻗﺼﻴﺪ ﹲﺓ ﻋﺼﲈﺀ‬
‫ﺗﺘﻐﻨﻰ ﺑﺎﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ ﻋﲆ ﺁﻻﺀ ﺑﺎﺭﺋﻬﺎ ﺍﳌﺼﻮﺭ ﺍﳉﻠﻴﻞ‪.‬‬
‫ﹺ‬
‫ﻭﻋﺠﺎﺋﺐ‬ ‫ﻭﻛﺄﻥ »ﺍﳊﻜﻴﻢ« ﺫﺍ ﺍﳉﻼﻝ ﻳﺮﻳﺪ ﺃﻥ ﻳﻨﻈﺮ ﻋﺒﺎ ﹸﺩﻩ ﺇﱃ ﻣﺎ ﹶﻋ ﹶﺮﺿﻪ ﻣﻦ ﺑﺪﺍﺋﻊ ﺁﺛﺎﺭﻩ‬
‫ﳐﻠﻮﻗﺎﺗﻪ ﰲ ﻣﻌﺮﺽ ﺍﻷﺭﺽ ﺍﻟﺒﺪﻳﻊ ﺑﺄﻟﻮﻑ ﻣﻦ ﺍﻟﻌﻴﻮﻥ‪ .‬ﻭﻛﺄﻥ ﺗﻠﻚ ﺍﳍﺪﺍﻳﺎ ﺍﻟﺜﻤﻴﻨﺔ ﻭﺍﻷﻭﺳﻤﺔ‬
‫ﺍﻟﻐﺎﻟﻴﺔ ﻭﺍﻟﺸﺎﺭﺍﺕ ﺍﻟﻠﻄﻴﻔﺔ ﺍﻟﺘﻲ ﻣﻨﺤﻬﺎ ﺍﷲ ﺗﻌﺎﱃ ﻟﺘﻠﻚ ﺍﻟﺸﺠﺮﺓ ﻗﺪ ﺃﻋﻄﺘﻬﺎ ﻣﻦ ﺍﻟﺸﻜﻞ ﺍﳉﻤﻴﻞ‬
‫ﺍﻟﻤﺰﻳﻦ‪ ،‬ﻭﺍﳍﻴﺄﺓ ﺍﳌﻮﺯﻭﻧﺔ ﺍﳌﻨﺘﻈﻤﺔ‪ ،‬ﻭﺍﻹﺑﺎﻧﺔ ﺍﳊﻜﻴﻤﺔ ﺍﻟﺒﻠﻴﻐﺔ ﻣﺎ ﳞﻴﺆﻫﺎ ﻟﻠﻌﺮﺽ ﺃﻣﺎﻡ ﺃﻧﻈﺎﺭ ﹺ‬
‫ﺍﳌﻠﻚ‬ ‫ﱠ‬
‫ﺍﻟﻌﻈﻴﻢ ﰲ ﻳﻮﻡ ﻋﻴﺪﻩ ﺍﻟﺒﻬﻴﺞ ﻭﻋﺮﺿﻪ ﺍﻟﻌﺎﻡ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ‪ ..‬ﰲ ﺍﻟﺮﺑﻴﻊ ﺍﻟﺰﺍﻫﻲ‪ ..‬ﻓﺘﻨﻄﻖ ﺑﺎﻟﺸﻬﺎﺩﺓ‬
‫ﻋﲆ ﻭﺟﻮﺩ ﺍﻟﺒﺎﺭﺉ ﺍﳌﺼﻮﺭ‪ ،‬ﻭﺍﻟﺪﻻﻟﺔ ﻋﲆ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ ﺃﻟﺴﻨ ﹲﺔ ﻋﺪﻳﺪﺓ ﻭﻭﺟﻮ ﹲﻩ ﻛﺜﲑﺓ ﻣﺘﺪﺍﺧﻠﺔ؛‬
‫ﻣﻦ ﻛﻞ ﺯﻫﺮﺓ ﻣﻦ ﺃﺯﻫﺎﺭ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﻭﻣﻦ ﻛﻞ ﺛﻤﺮﺓ ﻣﻦ ﺛﲈﺭﻫﺎ‪.‬‬
‫ﹲ‬
‫ﻣﻮﺯﻭﻥ ﺑﻤﻴﺰﺍﻥ ﺩﻗﻴﻖ‪ ،‬ﻭﺫﻟﻚ ﺍﳌﻴﺰﺍﻥ ﻣﻘﺪﱠ ﺭ ﻭﻓﻖ‬ ‫ﻓﻤﺜﻼﹰ‪ :‬ﱠ‬
‫ﺇﻥ ﻛﻞ ﻣﺎ ﰲ ﺍﻟﺰﻫﺮﺓ ﻭﺍﻟﺜﻤﺮﺓ‬
‫ﹴ‬
‫ﻭﻣﻮﺍﺯﻧﺔ ﻳﺘﺠﺪﺩﺍﻥ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺘﻨﻈﻴﻢ‬ ‫ﺗﻨﺎﺳﻖ ﺑﺪﻳﻊ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺘﻨﺎﺳﻖ ﻳﺴﲑ ﻣﻨﺴﺠﻤ ﹰﺎ ﻣﻊ ﺗﻨﻈﻴ ﹴﻢ‬
‫ﻭﺍﳌﻮﺍﺯﻧﺔ ﳚﺮﻳﺎﻥ ﰲ ﺛﻨﺎﻳﺎ ﺯﻳﻨﺔ ﻓﺎﺧﺮﺓ ﻭﺻﻨﻌﺔ ﻣﺘﻘﻨﺔ‪ ،‬ﻭﺗﻠﻚ ﺍﻟﺰﻳﻨﺔ ﻭﺍﻹﺗﻘﺎﻥ ﻳﻈﻬﺮﺍﻥ ﺑﺮﻭﺍﺋﺢ‬
‫ﺫﺍﺕ ﻣﻐﺰ￯ ﻭﺑﻤﺬﺍﻗﺎﺕ ﺫﺍﺕ ﺣﻜﻤﺔ‪ ..‬ﻭﻫﻜﺬﺍ ﺗﺸﲑ ﻛﻞ ﺯﻫﺮﺓ ﺇﱃ ﺍﳊﻜﻢ ﺫﻱ ﺍﳉﻼﻝ ﺇﺷﺎﺭﺍﺕ‪،‬‬
‫ﻭﺛﻤﺎﺭﻫﺎ‬
‫ﹸ‬ ‫ﻭﺗﺪﻝ ﻋﻠﻴﻪ ﺩﻻﻻﺕ‪ ،‬ﺑﻌﺪﺩ ﺃﺯﻫﺎﺭ ﺗﻠﻚ ﺍﻟﺸﺠﺮﺓ‪ .‬ﻭﺍﻟﺸﺠﺮﺓ ﺍﻟﺘﻲ ﻫﻲ ﺑﻤﺜﺎﺑﺔ ﻛﻠﻤﺔ‪،‬‬
‫ﺍﻟﺘﻲ ﻫﻲ ﺑﺤﻜﻢ ﺣﺮﻭﻑ ﺗﻠﻚ ﺍﻟﻜﻠﻤﺔ‪ ،‬ﻭﺑﺬﻭﺭ ﺍﻟﺜﻤﺮ ﻛﺄﳖﺎ ﻧﻘﺎﻁ ﺗﻠﻚ ﺍﳊﺮﻭﻑ ﺍﻟﺘﻲ ﺗﻀﻢ‬
‫ﻼ ﻭﲢﻤﻞ ﺧﻄﺔ ﺃﻋﲈﳍﺎ‪ .‬ﻫﺬﻩ ﺍﻟﺸﺠﺮﺓ ﺇﺫﺍ ﺃﺧﺬﻧﺎﻫﺎ ﻣﺜﺎ ﹰ‬
‫ﻻ ﻭﻗﺴﻨﺎ ﻋﻠﻴﻬﺎ‬ ‫ﻓﻬﺮﺱ ﺍﻟﺸﺠﺮﺓ ﻛﺎﻣ ﹰ‬
‫ﺍﻟﺤﻜﹶﻢ«‬
‫ﺳﻄﻮﺭﻩ ﻭﺻﺤﺎﺋﻔﻪ ﻗﺪ ﺻﺎﺭﺕ ﺑﺘﺠﲆ ﺃﻧﻮﺍﺭ ﺍﺳﻢ »ﺍﳊﻜﻴﻢ ﹶ‬
‫ﹶ‬ ‫ﻛﺘﺎﺏ ﺍﻟﻜﻮﻥ ﺍﻟﻜﺒﲑ‪ ،‬ﻧﺮ￯‬
‫ﻣﻌﺠﺰﺓ ﺑﺎﻫﺮﺓ‪ ،‬ﺑﻞ ﻏﺪﺕ ﻛﻞ ﺻﺤﻴﻔﺔ ﻣﻨﻪ‪ ،‬ﻭﻛﻞ ﺳﻄﺮ ﻣﻨﻪ‪ ،‬ﻭﻛﻞ ﻛﻠﻤﺔ‪ ،‬ﻭﻛﻞ ﺣﺮﻑ‪ ،‬ﻭﻛﻞ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﻛﻠﻬﺎ ﻋﲆ ﺃﻥ ﺗﺄﰐ ﺑﻤﺜﻞ ﺗﻠﻚ‬
‫ﹸ‬ ‫ﻧﻘﻄﺔ ﻣﻌﺠﺰ ﹲﺓ ﺗﺒﻠﻎ ﻣﻦ ﺍﻟﻌﻈﻤﺔ ﻣﺎ ﻟﻮ ﺍﺟﺘﻤﻌﺖ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٨٢‬‬
‫ﺍﻟﻨﻘﻄﺔ ‪-‬ﺃﻱ ﺍﻟﺒﺬﺭﺓ‪ -‬ﺃﻭ ﺑﻨﻈﲑﻫﺎ ﻻ ﺗﺄﰐ ﺑﻤﺜﻠﻬﺎ‪ .‬ﺑﻞ ﺗﻌﺠﺰ ﺍﻷﺳﺒﺎﺏ ﺟﻤﻴ ﹸﻌﻬﺎ ﻋﺠﺰ ﹰﺍ ﻣﻄﻠﻘ ﹰﺎ ﻋﻦ‬
‫ﻣﻌﺎﺭﺿﺘﻬﺎ‪.‬‬
‫ﹴ‬
‫ﻣﻌﺠﺰﺍﺕ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻛﻞ ﺁﻳﺔ ﻛﻮﻧﻴﺔ ﻣﻦ ﺁﻳﺎﺕ ﻗﺮﺁﻥ ﺍﻟﻜﻮﻥ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻨﻈﻮﺭ ﺗ ﹺ‬
‫ﹶﻌﺮﺽ ﻟﻸﻧﻈﺎﺭ‬
‫ﻧ ﹼﻴﺮﺍﺕ ﻫﻲ ﺑﻌﺪﺩ ﻧﻘﺎﻃﻬﺎ ﻭﺣﺮﻭﻓﻬﺎ‪ ،‬ﻓﻼ ﺟﺮﻡ ﺃﻥ ﺍﳌﺼﺎﺩﻓﺔ ﺍﻟﻌﺸﻮﺍﺀ ﻭﺍﻟﻘﻮﺓ ﺍﻟﻌﻤﻴﺎﺀ‪ ،‬ﻭﺍﻟﻄﺒﻴﻌﺔ‬
‫ﺍﻟﺼﲈﺀ ﺍﻟﺒﻠﻬﺎﺀ ﺍﻟﺘﻲ ﻻ ﻫﺪﻑ ﳍﺎ ﻭﻻ ﻣﻴﺰﺍﻥ‪ ،‬ﻻ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﺗﺘﺪﺧﻞ ‪-‬ﰲ ﺃﻳﺔ ﺟﻬﺔ ﻛﺎﻧﺖ‪ -‬ﰲ‬
‫ﻫﺬﺍ ﺍﳌﻴﺰﺍﻥ ﺍﳌﺘﻘﻦ ﺍﳋﺎﺹ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻻﻧﺘﻈﺎﻡ ﺍﻟﺪﻗﻴﻖ ﺍﻟﺒﺪﻳﻊ ﺍﻟﻤﺘﹼﺴﻤﲔ ﺑﺎﳊﻜﻤﺔ ﻭﺍﻟﺒﺼﲑﺓ‪ .‬ﻓﻠﻮ‬
‫ﻼ ﻗﻂ‪.‬‬‫ﻳﺸﺎﻫﺪ ﰲ ﺃﻱ ﻣﻜﺎﻥ ﺗﻔﺎﻭﺗ ﹰﺎ ﻭﻻ ﺧﻠ ﹰ‬ ‫ﺍﻓﺘﹸﺮﺽ ﺗﺪﺧﻠﻬﺎ ‪-‬ﺟﺪ ﹰ‬
‫ﻻ‪ -‬ﻟﻈﻬﺮ ﺃﺛﺮ ﺍﻟﺘﺪﺧﻞ‪ ،‬ﺑﻴﻨﲈ ﻻ ﹶ‬

‫ﻭﻫﻲ ﻣﺴﺄﻟﺘﺎﻥ‪:‬‬ ‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﻣﺜﻠﲈ ﹸﻭ ﹼﺿﺢ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﺎﴍﺓ« ﺃﻧﻪ ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ ﺍﻟﺮﺻﻴﻨﺔ‪ :‬ﺃﻥ‬
‫ﺸﻬﺪ ﻭ ﹸﻳ ﹺ‬
‫ﺸﻬﺪﹶ ﺟﻤﺎ ﹶﻟﻪ‪ .‬ﻭﺃﻥ ﺍﻟﻜﲈﻝ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻣﻨﺘﻬﻰ‬ ‫ﺍﳉﲈﻝ ﺍﻟﺬﻱ ﻫﻮ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻜﲈﻝ ﻻﺑﺪ ﺃﻥ ﹶﻳ ﹶ‬
‫ﺸﻬﺪ ﻭ ﹸﻳ ﹺ‬
‫ﺸﻬﺪ ﻛﻤﺎ ﹶﻟﻪ‪ .‬ﻓﺒﻨﺎﺀ ﻋﲆ ﻫﺬﺍ ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﻌﺎﻡ ﻓﺈﻥ ﺍﻟﺒﺎﺭﺉ ﺍﳌﺼﻮﺭ ﺳﺒﺤﺎﻧﻪ‬ ‫ﺍﳉﲈﻝ ﻻﺑﺪ ﺃﻥ ﹶﻳ ﹶ‬
‫ﹺ‬
‫ﺑﺄﻟﺴﻨﺔ ﳐﻠﻮﻗﺎﺗﻪ‬ ‫ﻭﻛﲈﻝ ﺟﻤﺎﻟﹺﻪ ﻭﻳﺤ ﹼﺒﺒﻪ‬
‫ﹶ‬ ‫ﺟﻤﺎﻝ ﻛﲈﻟﹺﻪ‬
‫ﹶ‬ ‫ﻳﻌﺮﻑ‬
‫ﺍﻟﺬﻱ ﺃﺑﺪﻉ ﻛﺘﺎﺏ ﺍﻟﻜﻮﻥ ﺍﻟﻌﻈﻴﻢ ﻫﺬﺍ ﱢ‬
‫ﻭﻳﻔﻬﻢ ﻛﻤﺎ ﹶﻟﻪ ﺍﻟﺴﺎﻣﻲ‪،‬‬
‫ﻓﻴﻌﺮﻑ ﺳﺒﺤﺎﻧﻪ ﺫﺍﺗﹶﻪ ﺍﻟﻤﻘﺪﱠ ﺳﺔ‪ ،‬ﹼ‬
‫‪-‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺃﺻﻐﺮ ﺟﺰﺋﻲ ﺇﱃ ﺃﻛﱪ ﻛﲇ‪ -‬ﱢ‬
‫ﻭ ﹸﻳﻈﻬﺮ ﺟﻤﺎ ﹶﻟﻪ ﺍﻟﺒﺪﻳﻊ‪ :‬ﲠﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﺮﺍﺋﻊ‪ ،‬ﻭﺑﻜﻞ ﺻﺤﻴﻔﺔ ﻓﻴﻪ‪ ،‬ﻭﺑﻜﻞ ﺳﻄﺮ ﻓﻴﻪ‪ ،‬ﻭﺑﻜﻞ ﻛﻠﻤﺔ ﻓﻴﻪ‪،‬‬
‫ﺑﻞ ﺣﺘﻰ ﺑﻜﻞ ﺣﺮﻑ ﻭﺑﻜﻞ ﻧﻘﻄﺔ ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﻟﻌﻈﻴﻢ ﻫﺬﺍ‪.‬‬
‫ﻧﻔﺴﻪ‬
‫ﻳﻌﺮﻑ ﹶ‬ ‫ﻜﻢ ﺍﳊﺎﻛﻢ« ﺫﺍ ﺍﳉﻼﻝ ﻭﺍﳉﲈﻝ‪ ،‬ﺇﺫ ﹼ‬ ‫ﺍﻟﺤ ﹶ‬
‫ﻓﻴﺎ ﺃﳞﺎ ﺍﻟﻐﺎﻓﻞ! ﺇﻥ ﻫﺬﺍ »ﺍﳊﻜﻴﻢ ﹶ‬
‫ﹴ‬
‫ﳐﻠﻮﻕ ﻣﻦ ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻭﲠﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺮﺍﺋﻌﺔ ﻭﲠﺬﻩ ﺍﻟﻜﺜﺮﺓ ﺍﻟﻜﺎﺛﺮﺓ ﻣﻦ‬ ‫ﻟﻚ ﻭﻳﺤ ﹼﺒﺒﻬﺎ ﺇﻟﻴﻚ ﺑﻜﻞ‬
‫ﺍﻟﻮﺳﺎﺋﻞ ﺍﻟﺒﺪﻳﻌﺔ‪ ،‬ﺇﻥ ﱂ ﺗﻘﺎﺑﹺﻞ ﺗﻌﺮﻳ ﹶﻔﻪ ﻫﺬﺍ ﺑﺎﻹﻳﲈﻥ ﺑﻪ ﻭﱂ ﹺ‬
‫ﺗﻌﺮﻓﻪ‪ ،‬ﻭﺇﻥ ﱂ ﺗﻘﺎﺑﹺﻞ ﲢﺒﻴﺒﻪ ﻫﺬﺍ ﺑﺎﻟﻌﺒﺎﺩﺓ‬
‫ﺃﻋﻈﻢ ﺟﻬ ﹶﻠﻚ ﺇﺫﻥ‪ ،‬ﻭﻣﺎ ﺃﻓﺪﺡ ﺧﺴﺎﺭﺗﻚ!‪ .‬ﺍﺣﺬﺭ!‪ .‬ﺍﻧﺘﺒﻪ!‪ ..‬ﻭﺃﻓﹺﻖ‬‫ﹶ‬ ‫ﻧﻔﺴﻚ ﺇﻟﻴﻪ‪ ،‬ﻓﲈ‬‫ﻟﻪ ﻭﱂ ﺗﺤ ﹼﺒﺐ ﹶ‬
‫ﻣﻦ ﻏﻔﻠﺘﻚ!‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﻧﻪ ﻻ ﻣﻜﺎﻥ ﻟﻠﴩﻙ ﻗﻂ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﺸﺎﺳﻊ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﺃﺑﺪﻋﻪ ﺍﻟﺼﺎﻧﻊ‬
‫ﺍﻟﻘﺪﻳﺮ ﺍﳊﻜﻴﻢ ﺑﻘﺪﺭﺗﻪ ﻭﺣﻜﻤﺘﻪ؛ ﻷﻥ ﻭﺟﻮﺩ ﻣﻨﺘﻬﻰ ﺍﻟﻨﻈﺎﻡ ﰲ ﻛﻞ ﳾﺀ ﻟﻦ ﻳﺴﻤﺢ ﺑﺎﻟﴩﻙ ﺃﺑﺪ ﹰﺍ‪،‬‬
‫ﺍﻟﺘﻔﺎﻭﺕ ﻭﺍﻻﺧﺘﻼﻝ ﰲ ﺫﻟﻚ ﺍﻟﴚﺀ‪ ،‬ﻣﺜﻠﲈ ﲣﺘﻠﻂ‬ ‫ﺃﻳﺪ ﻣﺘﻌﺪﺩﺓ ﰲ ﺧﻠﻖ ﹴ‬
‫ﳾﺀ ﻣﺎ ﻟﺒﺎﻥ‬ ‫ﻓﻠﻮ ﺗﺪﺧﻠﺖ ﹴ‬
‫ﹸ‬
‫‪٤٨٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺍﻷﻣﻮﺭ ﺇﺫﺍ ﻣﺎ ﻭﺟﺪ ﺳﻠﻄﺎﻧﺎﻥ ﰲ ﺑﻠﺪ‪ ،‬ﻭﻣﺴﺆﻭﻻﻥ ﰲ ﻣﺪﻳﻨﺔ‪ ،‬ﻭﻣﺪﻳﺮﺍﻥ ﰲ ﻗﺼﺒﺔ‪ ،‬ﻭﻣﺜﻠﲈ ﻳﺮﻓﺾ‬
‫ﺃﺑﺴﻂ ﻣﻮﻇﻒ ﺗﺪﺧﻞ ﺃﺣﺪ ﰲ ﺷﺄﻥ ﻣﻦ ﺷﺆﻭﻧﻪ ﺍﻟﺘﻲ ﲣﺺ ﻭﻇﻴﻔﺘﻪ‪..‬‬
‫ﻛﻞ ﺫﻟﻚ ﺩﻻﻟﺔ ﻋﲆ ﺃﻥ ﺍﳋﺎﺻﺔ ﺍﻷﺳﺎﺳﻴﺔ ﻟﻠﺤﺎﻛﻤﻴﺔ ﺇﻧﲈ ﻫﻲ‪» :‬ﺍﻻﺳﺘﻘﻼﻝ« ﻭ»ﺍﻻﻧﻔﺮﺍﺩ«‬
‫ﻓﺎﻻﻧﺘﻈﺎﻡ ﻳﻘﺘﴤ ﺍﻟﻮﺣﺪﺓ ﻛﲈ ﺃﻥ ﺍﳊﺎﻛﻤﻴﺔ ﺗﻘﺘﴤ ﺍﻻﻧﻔﺮﺍﺩ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﹲ‬
‫ﻇﻞ ﺑﺎﻫﺖ ﺯﺍﺋﻞ ﻟﻠﺤﺎﻛﻤﻴﺔ‬
‫ﻟﺪ￯ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﺟﺰ ﺍﻟﻔﻘﲑ ﻳﺮ ﹼﺩ ﺍﳌﺪﺍﺧﻠﺔ ﺑﻘﻮﺓ‪ ،‬ﻓﻜﻴﻒ ﺑﺎﳊﺎﻛﻤﻴﺔ ﺍﳊﻘﻴﻘﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﰲ ﻣﺮﺗﺒﺔ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﳌﻄﻠﻘﺔ ﻟﺪ￯ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ ﺳﺒﺤﺎﻧﻪ؟ ﺃﻻ ﺗﺮ ﹼﺩ ﺍﻟﴩﻙ ﻭﺗﺮﻓﻀﻪ ﺭﻓﻀ ﹰﺎ ﺑﺎﺗ ﹰﺎ؟‪.‬‬
‫ﹼ‬
‫ﻭﺍﺧﺘﻞ ﺍﻟﻨﻈﺎﻡ‬ ‫ﻓﻠﻮ ﹸﺃﻓﱰﺽ ﺍﻟﺘﺪﺧﻞ ‪-‬ﻭﻟﻮ ﺑﻤﻘﺪﺍﺭ ﺫﺭﺓ‪ -‬ﻻﺧﺘﻠﻂ ﺍﻻﻧﺘﻈﺎﻡ ﻭﺍﻟﺘﻨﺎﺳﻖ‬
‫ﻭﺍﳌﻴﺰﺍﻥ!‪ .‬ﻣﻊ ﺍﻟﻌﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻗﺪ ﹸﺃﺑﺪﻉ ﺇﺑﺪﺍﻋ ﹰﺎ ﺭﺍﺋﻌ ﹰﺎ ﺇﱃ ﺣﺪ ﻳﻠﺰﻡ ﻟﹺ ﹶﺨ ﹾﻠﻖ ﺑﺬﺭﺓ ﻭﺍﺣﺪﺓ ﻗﺪﺭ ﹲﺓ‬
‫ﻗﺎﺩﺭﺓ ﻋﲆ ﺧﻠﻖ ﺷﺠﺮﺓ ﻛﺎﻣﻠﺔ‪ ،‬ﻭﻳﻠﺰﻡ ﳋﻠﻖ ﺷﺠﺮﺓ ﻭﺍﺣﺪﺓ ﻗﺪﺭﺓ ﻗﺎﺩﺭﺓ ﻹﺑﺪﺍﻉ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ .‬ﻭﺇﺫﺍ‬
‫ﻣﺎ ﺍﻓﺘﹸﺮﺽ ﻭﺟﻮﺩ ﴍﻳﻚ ﰲ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﹶﻭ ﹶﺟﺐ ﺃﻥ ﻳﻈﻬﺮ ﻧﺼﻴﺒ ﹸﻪ ﰲ ﺍﻟﺘﺪﺧﻞ ﹺ‬
‫ﳋﻠﻖ ﺃﺻﻐﺮ ﺑﺬﺭﺓ ﻣﺜ ﹰ‬
‫ﻼ‬
‫ﹸ‬
‫ﺍﻟﻜﻮﻥ ﺍﻟﻌﻈﻴﻢ‪ -‬ﰲ‬ ‫ﻳﺴﻌﻬﲈ‬
‫‪-‬ﺇﺫ ﺍﻟﺒﺬﺭﺓ ﻧﻤﻮﺫﺝ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ -‬ﻭﻋﻨﺪﺋﺬ ﻳﻠﺰﻡ ﺍﺳﺘﻘﺮﺍﺭ ﺭﺑﻮﺑﻴﺘﲔ ‪-‬ﻻ ﹶ‬
‫ﹺ‬
‫ﻭﺃﺑﻌﺪﻫﺎ ﻋﻦ ﺍﳌﻨﻄﻖ‬ ‫ﺑﺬﺭﺓ ﺻﻐﲑﺓ‪ ،‬ﺑﻞ ﰲ ﺫﺭﺓ!! ﻭﻫﺬﺍ ﻣﻦ ﺃﺳﺨﻒ ﺍﳌﺤﺎﻻﺕ ﻭﺍﳋﻴﺎﻻﺕ ﺍﻟﺒﺎﻃﻠﺔ‬
‫ﻭﺍﻟﻌﻘﻞ‪.‬‬
‫ﻓﺎﻋﻠﻢ ﻣﻦ ﻫﺬﺍ‪ ،‬ﻣﺎ ﺃﺗﻔ ﹶﻪ ﺍﻟﴩﻙ ﻭﺍﻟﻜﻔﺮ ﻣﻦ ﺧﺮﺍﻓﺔ! ﻭﻣﺎ ﺃﻛﺬ ﹶﺑﻬﲈ ﻣﻦ ﻛﻠﻤﺔ! ﻭﻣﺎ ﺃﻓﻈﻌﻬﲈ‬
‫ﻣﻦ ﺍﻓﱰﺍﺀ! ﺇﺫ ﻳﻘﺘﻀﻴﺎﻥ ﻋﺠﺰ ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﻳﻤﺴﻚ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﻥ ﺗﺰﻭﻻ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻋﺠﺰﻩ ﺳﺒﺤﺎﻧﻪ‬
‫ﺑﻴﺪﻩ ﻣﻘﺎﻟﻴﺪ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻳﺪﻳﺮﳘﺎ ﺑﻤﻴﺰﺍﻥ ﻋﺪﻟﻪ ﻭﻧﻈﺎﻡ ﺣﻜﻤﺘﻪ‪ ..‬ﻳﻘﺘﻀﻴﺎﻥ ﹶ‬
‫ﺃﺻﻮﺏ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺣﻖ ﻭﺣﻘﻴﻘﺔ! ﻭﻣﺎ ﺃﻋﺪ ﹶﻟﻪ ﻣﻦ ﺻﺪﻕ‬
‫ﹶ‬ ‫ﺣﺘﻰ ﰲ ﺑﺬﺭﺓ ﺻﻐﲑﺓ!! ﻭﺍﻋﻠﻢ! ﻣﺎ‬
‫ﻭﺻﻮﺍﺏ! ﺃﺩﺭﻙ ﻫﺬﺍ ﻭﺫﺍﻙ ﻭﻗﻞ‪ :‬ﺍﳊﻤﺪ ﷲ ﻋﲆ ﺍﻹﻳﲈﻥ‪.‬‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﺃﻟﻮﻑ ﺍﻟﻌﻮﺍﱂ‬
‫ﹶ‬ ‫»ﺍﻟﺤﻜﹶﻢ ﻭﺍﳊﻜﻴﻢ« ﻗﺪ ﺃﺩﺭﺝ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬ ‫ﹶ‬ ‫ﱠ‬
‫ﺇﻥ ﺍﻟﺼﺎﻧﻊ ﺍﻟﻘﺪﻳﺮ ﺑﺎﺳﻤﻪ‬
‫ﺍﻟﺤﻜﹶﻢ ﺍﳌﻘﺼﻮﺩﺓ ﰲ ﺍﻟﻜﻮﻥ ﻭﺃﻓﻀﻞ‬ ‫ﺍﳌﻨﺘﻈﻤﺔ ﺍﻟﺒﺪﻳﻌﺔ‪ ،‬ﻭﺑﻮﺃ ﺍﻹﻧﺴﺎﻥ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﺃﻛﺜﺮ ﻣﻦ ﻳﻤﺜﻞ ﹺ‬
‫ﹸ‬ ‫ﹼ‬
‫ﹺ‬
‫ﻭﳏﻮﺭﻫﺎ؛ ﺇﺫ ﻳﺘﻄﻠﻊ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ‬ ‫ﻣﻮﻗﻊ ﺍﻟﺼﺪﺍﺭﺓ‪ ،‬ﻭﺟﻌﻠﻪ ﺑﻤﺜﺎﺑﺔ ﻣﺮﻛﺰ ﺗﻠﻚ ﺍﻟﻌﻮﺍﱂ‬
‫ﹶ‬ ‫ﹶﻣﻦ ﻳﻈﻬﺮﻫﺎ‪-‬‬
‫ﻣﻌﻈﻢ‬
‫ﹶ‬ ‫ﹺﺣﻜﹶﻢ ﻭﻣﺼﺎﻟﺢ ﺇﱃ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺟﻌﻞ ﺍﻟﺮﺯﻕ ﺑﻤﺜﺎﺑﺔ ﺍﳌﺮﻛﺰ ﰲ ﺩﺍﺋﺮﺓ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ؛ ﻓﺘﺠﺪ ﺃﻥ‬
‫ﻭﺃﻏﻠﺐ ﺍﳌﺼﺎﻟﺢ ﻭﺍﻟﻔﻮﺍﺋﺪ ‪-‬ﺿﻤﻦ ﻋﺎﱂ ﺍﻹﻧﺴﺎﻥ‪ -‬ﺗﺘﻮﺟﻪ ﺇﱃ ﺫﻟﻚ ﺍﻟﺮﺯﻕ‬ ‫ﹺ‬
‫ﺍﻟﺤﻜﹶﻢ ﻭﺍﻟﻐﺎﻳﺎﺕ‬
‫ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٨٤‬‬
‫ﻭﺗﺘﻀﺢ ﺑﻪ؛ ﻟﺬﺍ ﻓﺈﻥ ﲡﻠﻴﺎﺕ ﺍﺳﻢ »ﺍﳊﻜﻴﻢ« ﺗﺒﺪﻭ ﻭﺍﺿﺤ ﹰﺔ ﺑﺄﲠﺮ ﺻﻮﺭﻫﺎ ﻭﺃﺳﻄﻌﻬﺎ ﻣﻦ ﺧﻼﻝ‬
‫ﻣﺸﺎﻋﺮ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﻣﻦ ﺗﻀﺎﻋﻴﻒ ﻣﺬﺍﻗﺎﺕ ﺍﻟﺮﺯﻕ‪ ،‬ﺣﺘﻰ ﻏﺪﺍ ﻛﻞ ﻋﻠﻢ ‪-‬ﻣﻦ ﻣﺌﺎﺕ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺘﻲ‬
‫ﻌﺮﻑ ﺗﺠﻠﻴ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ ﹶ‬
‫»ﺍﻟﺤﻜﹶﻢ«‬ ‫ﺗﻮﺻﻞ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﻛﺸﻔﻬﺎ ﺑﲈ ﻳﻤﻠﻚ ﻣﻦ ﺷﻌﻮﺭ‪ -‬ﹸﻳ ﱢ‬
‫ﹼ‬
‫ﰲ ﻧﻮﻉ ﻣﻦ ﺍﻷﻧﻮﺍﻉ‪.‬‬
‫ﻓﻤﺜﻼ‪ :‬ﻟﻮ ﹸﺳﺌﻞ ﻋﻠﻢ ﺍﻟﻄﺐ‪ :‬ﻣﺎ ﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ؟‪ .‬ﻷﺟﺎﺏ‪ :‬ﺑﺄﳖﺎ ﺻﻴﺪﻟﻴﺔ ﻛﱪ￯ ﹸﺃﺣﴬﺕ‬
‫ﺧﺮﺕ‪.‬‬
‫ﺟﻤﻴﻊ ﺍﻷﺩﻭﻳﺔ ﻭﺍ ﱡﺩ ﹶ‬
‫ﹸ‬ ‫ﻓﻴﻬﺎ ﺑﺈﺗﻘﺎﻥ‬
‫ﻭﺇﺫﺍ ﻣﺎ ﹸﺳﺌﻞ ﻋﻠﻢ ﺍﻟﻜﻴﻤﻴﺎﺀ‪ :‬ﻣﺎ ﻫﺬﻩ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ؟‪ .‬ﻷﺟﺎﺏ‪ :‬ﺑﺄﳖﺎ ﳐﺘﱪ ﻛﻴﻤﻴﺎﺀ ﻣﻨﺘﻈﻢ‬
‫ﺑﺪﻳﻊ ﻛﺎﻣﻞ‪.‬‬
‫ﻣﻨﺴﻖ ﹲ‬
‫ﻛﺎﻣﻞ ﻻ ﺗﺮ￯ ﻓﻴﻪ ﻧﻘﺼ ﹰﺎ‪.‬‬ ‫ﻋﲆ ﺣﲔ ﳚﻴﺐ ﻋﻠﻢ ﺍﳌﻜﺎﺋﻦ‪ :‬ﺑﺄﳖﺎ ﻣﻌﻤﻞ ﱠ‬
‫ﺃﻧﻮﺍﻉ ﺍﳌﺤﺎﺻﻴﻞ‪،‬‬
‫ﹸ‬ ‫ﻛﲈ ﳚﻴﺐ ﻋﻠﻢ ﺍﻟﺰﺭﺍﻋﺔ‪ :‬ﺑﺄﳖﺎ ﺣﺪﻳﻘﺔ ﻏﻨﱠﺎﺀ ﻭﻣﺰﺭﻋﺔ ﻣﻌﻄﺎﺀ‪ ،‬ﺗﹸﺴﺘﻨﺒﺖ ﻓﻴﻬﺎ‬
‫ﱞ‬
‫ﻛﻞ ﰲ ﺃﻭﺍﻧﻪ‪.‬‬
‫ﻭﻷﺟﺎﺏ ﻋﻠﻢ ﺍﻟﺘﺠﺎﺭﺓ‪ :‬ﺑﺄﳖﺎ ﻣﻌﺮﺽ ﲡﺎﺭﻱ ﻓﺨﻢ‪ ،‬ﻭﺳﻮﻕ ﰲ ﻏﺎﻳﺔ ﺍﻟﺮﻭﻋﺔ ﻭﺍﻟﻨﻈﺎﻡ‪،‬‬
‫ﻭﳏﻞ ﲡﺎﺭﻱ ﳛﻮﻱ ﺃﻧﻔﺲ ﺍﻟﺒﻀﺎﺋﻊ ﺍﳌﺼﻨﻮﻋﺔ ﻭﺃﺟﻮ ﹶﺩﻫﺎ‪.‬‬
‫ﻭﻷﺟﺎﺏ ﻋﻠﻢ ﺍﻹﻋﺎﺷﺔ‪ :‬ﺑﺄﳖﺎ ﻣﺴﺘﻮﺩﻉ ﺿﺨﻢ ﻳﻀﻢ ﺍﻷﺭﺯﺍﻕ ﻛﻠﻬﺎ ﺑﺄﻧﻮﺍﻋﻬﺎ ﻭﺃﺻﻨﺎﻓﻬﺎ‪.‬‬
‫ﹲ‬
‫ﻣﻄﺒﺦ ﺭﺑﺎﲏ ﺗﹸﻄﺒﺦ ﻓﻴﻪ ﻣﺌﺎﺕ ﺍﻷﻟﻮﻑ ﻣﻦ ﺍﻷﻃﻌﻤﺔ ﺍﻟﺸﻬ ﱠﻴﺔ‬ ‫ﻭﻷﺟﺎﺏ ﻋﻠﻢ ﺍﻟﺘﻐﺬﻳﺔ‪ :‬ﺇﳖﺎ‬
‫ﺍﻟﻠﺬﻳﺬﺓ ﺟﻨﺒ ﹰﺎ ﺇﱃ ﺟﻨﺐ ﺑﻨﻈﺎﻡ ﰲ ﻏﺎﻳﺔ ﺍﻹﺗﻘﺎﻥ ﻭﺍﻟﻜﲈﻝ‪.‬‬
‫ﻭﻟﻮ ﺳﺌﻞ ﻋﻠﻢ ﺍﻟﻌﺴﻜﺮﻳﺔ ﻋﻦ ﺍﻷﺭﺽ!‪ .‬ﻷﺟﺎﺏ‪ :‬ﺑﺄﳖﺎ ﻣﻌﺴﻜﺮ ﻣﻬﻴﺐ ﹸﻳﺴﺎﻕ ﺇﻟﻴﻪ ﰲ ﻛﻞ‬
‫ﺭﺑﻴﻊ ﺟﻨﻮ ﹲﺩ ﻣﺴﻠﺤﻮﻥ ﹸﺟﺪﺩ ﻳﺆ ﹼﻟﻔﻮﻥ ﺃﻣﻤ ﹰﺎ ﳐﺘﻠﻔﺔ ﻣﻦ ﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻳﺒﻠﻎ ﺗﻌﺪﺍﺩﻫﺎ ﹶ‬
‫ﺃﻛﺜﺮ ﻣﻦ‬
‫ﺃﺭﺯﺍﻕ ﱢ‬
‫ﻛﻞ‬ ‫ﹶ‬ ‫ﹸﻨﺼﺐ ﹺﺧ ﹶﻴ ﹸﻤﻬﻢ ﰲ ﺃﺭﺟﺎﺀ ﺳﻄﺢ ﺍﻷﺭﺽ‪ .‬ﻭﻋﲆ ﺍﻟﺮﻏﻢ ﻣﻦ ﺃﻥ‬ ‫ﺃﺭﺑﻌﲈﺋﺔ ﺃﻟﻒ ﺃﻣﺔ‪ ،‬ﻓﺘ ﹶ‬
‫ﹺ‬
‫ﻭﻣﻼﺑﺴﻬﺎ ﻣﺘﻐﺎﻳﺮ ﹲﺓ ﻭﺃﺳﻠﺤﺘﹶﻬﺎ ﻣﺘﺒﺎﻳﻨ ﹲﺔ‪ ،‬ﻭﺗﻌﻠﻴﲈﲥﺎ ﳐﺘﻠﻔ ﹲﺔ‪ ،‬ﹸ‬
‫ﻭﺭ ﹶﺧﺼﻬﺎ‬ ‫ﹶ‬ ‫ﺃ ﱠﻣﺔ ﲣﺘﻠﻒ ﻋﻦ ﺍﻷﺧﺮ￯‪،‬‬
‫ﻣﺘﻔﺎﻭﺗﺔ‪ ،‬ﹼﺇﻻ ﺃﻥ ﹶ‬
‫ﺃﻣﻮﺭ ﺍﳉﻤﻴﻊ ﺗﺴﲑ ﺑﺎﻧﺘﻈﺎﻡ ﺭﺍﺋﻊ‪ ،‬ﻭﻟﻮﺍﺯ ﹶﻡ ﺍﳉﻤﻴﻊ ﺗﹸﻬ ﹼﻴﺄ ﺩﻭﻥ ﻧﺴﻴﺎﻥ ﻭﻻ ﺍﻟﺘﺒﺎﺱ‪،‬‬
‫ﻭﺫﻟﻚ ﺑﺄﻣﺮ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺑﻔﻀﻞ ﺭﲪﺘﻪ ﺍﻟﺴﺎﺑﻐﺔ ﺻﺎﺩﺭ ﹰﺍ ﻣﻦ ﺧﺰﻳﻨﺘﻪ ﺍﻟﻮﺍﺳﻌﺔ‪.‬‬
‫ﻭﺇﺫﺍ ﻣﺎ ﺳﺌﻞ ﻋﻠﻢ ﺍﻟﻜﻬﺮﺑﺎﺀ! ﻷﺟﺎﺏ‪ :‬ﺑﺄﻥ ﺳﻘﻒ ﻗﴫ ﺍﻟﻜﻮﻥ ﺍﻟﺒﺪﻳﻊ ﻫﺬﺍ ﻗﺪ ﹸﺯ ﱢﻳﻦ ﺑﻤﺼﺎﺑﻴﺢ‬
‫‪٤٨٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬

‫ﻣﺘﻸﻟﺌﺔ ﻻ ﺣﺪﱠ ﻟﻜﺜﺮﲥﺎ ﻭﻻ ﻣﻨﺘﻬﻰ ﻟﺮﻭﻋﺘﻬﺎ ﻭﺗﻨﺎﺳﻘﻬﺎ‪ ،‬ﺣﺘﻰ ﺇﻥ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺒﺪﻳﻊ ﻭﺍﻟﺘﻨﺎﺳﻖ ﺍﻟﺮﺍﺋﻊ‬
‫ﺍﻷﺭﺽ ﺃﻟﻒ‬
‫ﹶ‬ ‫ﺍﻟﺬﻱ ﻓﻴﻪ ﳛﻮﻻﻥ ﺩﻭﻥ ﺍﻧﻔﺠﺎﺭ ﺗﻠﻚ ﺍﳌﺼﺎﺑﻴﺢ ﺍﻟﺴﲈﻭﻳﺔ ﺍﳌﺘﻮﻫﺠﺔ ﺩﻭﻣ ﹰﺎ ‪-‬ﻭﻫﻲ ﺗﻜﱪ‬
‫ﻣﺮﺓ ﻭﰲ ﻣﻘﺪﻣﺘﻬﺎ ﺍﻟﺸﻤﺲ‪ -‬ﻭﺩﻭﻥ ﺍﻧﺘﻘﺎﺹ ﺗﻮﺍﺯﳖﺎ ﺃﻭ ﻧﺸﻮﺏ ﺣﺮﻳﻖ ﻓﻴﲈ ﺑﻴﻨﻬﺎ‪..‬‬
‫ﹸﻐﺬ￯ ﺗﻠﻚ ﺍﳌﺼﺎﺑﻴﺢ ﺍﻟﺘﻲ ﻻ ﳛﺪ ﻭﻻ ﻳﻨﻔﺪ ﺍﺳﺘﻬﻼﻛﹸﻬﺎ؟‪ .‬ﻭﻟﹺ ﹶﻢ ﻻ ﳜﺘﻞ‬ ‫ﹴ‬
‫ﻣﺼﺪﺭ ﺗ ﹼ‬ ‫ﺗﹸﺮ￯ ﻣﻦ ﺃﻱ‬
‫ﻧﻮﺭﻩ‬ ‫ﺗﻮﺍﺯﻥ ﺍﻻﺣﱰﺍﻕ؟ ﻋﻠﻤ ﹰﺎ ﺃﻥ ﻣﺼﺒﺎﺣ ﹰﺎ ﺯﻳﺘﻴ ﹰﺎ ﺻﻐﻴﺮ ﹰﺍ ﺇﻥ ﱂ ﹸﻳ ﹶ‬
‫ﺮﺍﻉ ﻭ ﹸﻳﻌﺘ ﹶﻦ ﺑﻪ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻳﻨﻄﻔﺊ ﹸ‬
‫ﻭﻳﺨﺐ‪ ..‬ﻓﺴﺒﺤﺎﻧﻪ ﻣﻦ ﻗﺪﻳﺮ ﺣﻜﻴﻢ ﺫﻱ ﺟﻼﻝ ﻛﻴﻒ ﺃﻭﻗﺪ ﺍﻟﺸﻤﺲ ﺍﻟﺘﻲ ﻫﻲ ﺃﺿﺨﻢ ﻣﻦ ﺍﻷﺭﺽ‬
‫ﹸ‬
‫ﺑﻤﻠﻴﻮﻥ ﻣﺮﺓ ﻭﻣﴣ ﻋﲆ ﻋﻤﺮﻫﺎ ﺃﻛﺜﺮ ﻣﻦ ﻣﻠﻴﻮﻥ ﺳﻨﺔ ‪-‬ﺣﺴﺐ ﻣﺎ ﺗﻮﺻﻞ ﺇﻟﻴﻪ ﻋﻠﻢ ﺍﻟﻔﻠﻚ‪ -‬ﺩﻭﻥ‬
‫ﺃﻥ ﺗﻨﻄﻔﺊ ﻭﻣﻦ ﺩﻭﻥ ﻭﻗﻮﺩ ﺃﻭ ﺯﻳﺖ‪ (١)..‬ﺗﺄﻣﻞ ﰲ ﻫﺬﺍ ﻭﺳ ﹼﺒﺢ ﺑﺎﺳﻢ ﺭﺑﻚ ﺍﻟﻌﻈﻴﻢ ﻭﻗﻞ‪» :‬ﻣﺎ ﺷﺎﺀ‬
‫ﺍﷲ‪ ،‬ﺗﺒﺎﺭﻙ ﺍﷲ‪ ،‬ﻻ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ«‪ ..‬ﹸﻗﻠﻬﺎ ﺑﻌﺪﺩ ﺍﻟﺜﻮﺍﲏ ﺍﻟﺘﻲ ﻣﺮﺕ ﻋﲆ ﻋﻤﺮ ﺍﻟﺸﻤﺲ‪ ..‬ﻓﻼ ﺷﻚ ﺃﻥ‬
‫ﻧﻈﺎﻣ ﹰﺎ ﺑﺪﻳﻌ ﹰﺎ ﺻﺎﺭﻣ ﹰﺎ ﻫﻮ ﺍﻟﺬﻱ ﳞﻴﻤﻦ ﻋﲆ ﻫﺬﻩ ﺍﳌﺼﺎﺑﻴﺢ ﺍﻟﺴﲈﻭﻳﺔ ﺍﳌﺘﻸﻟﺌﺔ ﻭﻻﺑﺪ ﺃﻥ ﺭﻋﺎﻳﺘﻬﺎ‪،‬‬
‫ﻣﺼﺪﺭ ﺍﳊﺮﺍﺭﺓ ‪-‬ﻭﺍﳌﺮﺟﻞ ﺍﻟﺒﺨﺎﺭﻱ‪ -‬ﻟﺘﻠﻚ ﺍﻟﻜﺘﻞ ﺍﻟﻨﺎﺭﻳﺔ ﺍﻟﺘﻲ ﻫﻲ‬
‫ﹶ‬ ‫ﻭﻣﺮﺍﻗﺒﺘﹶﻬﺎ ﺩﻗﻴﻘﺔ‪ ،‬ﺣﺘﻰ ﻛﺄﻥ‬
‫ﺟﻬﻨﻢ ﻻ ﺗﻨﻔﺪ ﺣﺮﺍﺭﺗﹸﻬﺎ ﻭﺗﺮﺳﻠﻬﺎ ﺇﱃ ﺍﻟﻜﻞ ﻣﻈﻠﻤﺔ‬
‫ﹸ‬ ‫ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﻀﺨﺎﻣﺔ ﻭﰲ ﻏﺎﻳﺔ ﺍﻟﻜﺜﺮﺓ‪ ،‬ﺇﻧﲈ ﻫﻲ‬
‫ﻗﺎﲤﺔ ﺑﻼ ﻧﻮﺭ‪ .‬ﻭﻛﺄﻥ ﻣﺎﻛﻨﺔ ﺗﻠﻚ ﺍﳌﺼﺎﺑﻴﺢ ﺍﳌﻨﻮﺭﺓ ﻭﺍﻟﻘﻨﺎﺩﻳﻞ ﺍﳌﻀﻴﺌﺔ ﺍﻟﺘﻲ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﴡ ﻫﻲ‬
‫ﺟﻨ ﹲﺔ ﺩﺍﺋﻤﺔ ﻳﺮﺳﻞ ﺇﻟﻴﻬﺎ ﺍﻟﻨﻮﺭ ﻭﺍﻟﻀﻴﺎﺀ ﻓﻴﺴﺘﻤﺮ ﺍﺷﺘﻌﺎﳍﺎ ﺍﳌﻨﺘﻈﻢ ﺑﺎﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ »ﺍﳊﻜﻢ‬
‫ﻭﺍﳊﻜﻴﻢ«‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻗﻴﺎﺳ ﹰﺎ ﻋﲆ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻋﻠ ﹴﻢ ﻣﻦ ﻣﺌﺎﺕ ﺍﻟﻌﻠﻮﻡ ﻳﺸﻬﺪ ﻗﻄﻌ ﹰﺎ‪ :‬ﺃﻥ ﻫﺬﺍ‬
‫ﻭﻣﺼﺎﻟﺢ ﺷﺘﻰ ﺿﻤﻦ ﺍﻧﺘﻈﺎﻡ ﻛﺎﻣﻞ ﻻ ﻧﻘﺺ ﻓﻴﻪ‪ ،‬ﻭﺃﻥ ﺗﻠﻚ ﺍﻷﻧﻈﻤﺔ‬ ‫ﺍﻟﻜﻮﻥ ﻗﺪ ﹸﺯﻳﻦ ﹺ‬
‫ﺑﺤ ﹶﻜ ﹴﻢ‬
‫ﹶ‬ ‫ﱢ‬
‫ﻭﺍﻟﺤﻜﹶﻢ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﺗﻠﻚ ﺍﳊﻜﻤﺔ ﺍﳌﻌﺠﺰﺓ ﺍﳌﺤﻴﻄﺔ ﺑﺎﻟﻜﻮﻥ ﻗﺪ ﹸﺃﺩﺭﺟﺖ ﺑﻤﻘﻴﺎﺱ‬‫ﺍﻟﺒﺪﻳﻌﺔ ﹺ‬
‫ﺃﺻﻐﺮ‪ ،‬ﺣﺘﻰ ﰲ ﺃﺻﻐﺮ ﻛﺎﺋﻦ ﺣﻲ ﻭﰲ ﺃﺻﻐﺮ ﺑﺬﺭﺓ‪..‬‬
‫ﻭﺇﺭﺩﺍﻑ ﹺ‬
‫ﺍﻟﺤﻜﹶﻢ ﻭﺍﻟﻔﻮﺍﺋﺪ ﺑﺎﻧﺘﻈﺎﻡ ﻻ ﳛﺼﻞ ﹼﺇﻻ‬ ‫ﹺ‬
‫ﺍﻟﻐﺎﻳﺎﺕ‬ ‫ﺗﺘﺒﻊ‬
‫ﹶ‬ ‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺑﺪﺍﻫﺔ ﺃﻥ ﹶ‬
‫ﺑﺎﻹﺭﺍﺩﺓ ﻭﺍﻻﺧﺘﻴﺎﺭ ﻭﺍﻟﻘﺼﺪ ﻭﺍﳌﺸﻴﺌﺔ‪ ،‬ﹼ‬
‫ﻭﺇﻻ ﻓﻼ‪ .‬ﻓﻜﲈ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﺍﻟﺒﺪﻳﻊ ﻟﻴﺲ ﻫﻮ ﻣﻦ ﺷﺄﻥ‬

‫)‪ (١‬ﺇﺫﺍ ﻣﺎ ﹸﺣﺴﺐ ﻣﺎ ﻳﻠﺰﻡ ﻣﺪﻓﺄﺓ ﻗﴫ ﺍﻟﻜﻮﻥ ﻭﻣﺼﺒﺎﺣﻪ ﻭﻫﻮ ﺍﻟﺸﻤﺲ ﻛﻢ ﲢﺘﺎﺝ ﻳﻮﻣﻴ ﹰﺎ ﻣﻦ ﺍﻟﻮﻗﻮﺩ ﻭﻣﻦ ﺍﻟﺰﻳﺖ ﻟﻺﺿﺎﺀﺓ‪،‬‬
‫ﻧﺮ￯ ﺃﳖﺎ ﺑﺤﺴﺎﺏ ﺍﻟﻔﻠﻜﻴﲔ ﺑﺤﺎﺟﺔ ﺇﱃ ﻣﻠﻴﻮﻥ ﺿﻌﻒ ﺣﺠﻢ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻣﻦ ﺍﻟﻮﻗﻮﺩ ﻭ ﺃﻟﻮﻑ ﺍﻷﺿﻌﺎﻑ ﻣﻦ ﺣﺠﻢ‬
‫ﺍﻟﺒﺤﺎﺭ ﻣﻦ ﺍﻟﺰﻳﻮﺕ‪ .‬ﻓﺘﺄﻣﻞ ﰲ ﻋﻈﻤﺔ ﺍﳋﺎﻟﻖ ﺍﻟﻘﺪﻳﺮ ﺫﻱ ﺍﳉﻼﻝ ﺍﻟﺬﻱ ﻳﻮﻗﺪ ﺗﻠﻚ ﺍﳌﺪﻓﺄﺓ ﻭﻳﺸﻌﻞ ﺫﻟﻚ ﺍﻟﴪﺍﺝ ﺍﻟﻮﻫﺎﺝ‬
‫ﻣﻦ ﺩﻭﻥ ﻭﻗﻮﺩ ﻭﻻ ﺯﻳﺖ‪ ،‬ﻭﻳﺸﻌﻠﻬﺎ ﺑﻼ ﺍﻧﻘﻄﺎﻉ‪ .‬ﺗﺪ ﹼﺑﺮ ﰲ ﺳﻌﺔ ﺣﻜﻤﺘﻪ ﻭﻃﻼﻗﺔ ﻗﺪﺭﺗﻪ‪ ،‬ﻭﻗﻞ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ‪ ..‬ﻣﺎ ﺷﺎﺀ ﺍﷲ‪..‬‬
‫ﺗﺒﺎﺭﻙ ﺍﷲ‪ ..‬ﺑﻌﺪﺩ ﺫﺭﺍﺕ ﺍﻟﺸﻤﺲ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٨٦‬‬
‫ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻄﺒﻴﻌﺔ ‪-‬ﺍﻟﻠﺘﲔ ﻻ ﲤﻠﻜﺎﻥ ﺇﺭﺍﺩ ﹰﺓ ﻭﻻ ﺍﺧﺘﻴﺎﺭ ﹰﺍ ﻭﻻ ﻗﺼﺪ ﹰﺍ ﻭﻻ ﺷﻌﻮﺭ ﹰﺍ‪ -‬ﻓﻠﻦ ﻳﻜﻮﻥ ﳍﲈ‬
‫ﺃﺟﻬﻞ ﹶﻣﻦ ﻻ ﻳﻌﺮﻑ ﺃﻭ ﻻ ﻳﺆﻣﻦ ﺑﺎﻟﻔﺎﻋﻞ ﺍﳌﺨﺘﺎﺭ ﻭﺑﺎﻟﺼﺎﻧﻊ ﺍﳊﻜﻴﻢ‬ ‫ﹶ‬ ‫ﹲ‬
‫ﺗﺪﺧﻞ ﻓﻴﻪ ﻛﺬﻟﻚ؛ ﻟﺬﺍ ﻓﲈ‬
‫ﻭﺍﻟﺤﻜﹶﻢ ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﺘﻲ ﻻ ﺣﺪﱠ ﳍﺎ ﻭﻫﻲ ﻣﺒﺜﻮﺛﺔ ﰲ ﻣﻮﺟﻮﺩﺍﺕ‬‫ﺍﻟﺬﻱ ﺗﺪﻝ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻷﻧﻈﻤ ﹸﺔ ﺍﻟﺒﺪﻳﻌﺔ ﹺ‬
‫ﺍﻟﻜﻮﻥ ﻗﺎﻃﺒﺔ‪.‬‬
‫ﺇﻥ ﻛﺎﻥ ﻫﻨﺎﻙ ﳾﺀ ﹸﻳﺴﺘﹶﻐﺮﺏ ﻣﻨﻪ ﻭ ﹸﻳﺜﲑ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﺍﻟ ﹶﻌﺠﺐ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻓﺈﻧﲈ ﻫﻮ‪:‬‬ ‫ﻧﻌﻢ‪ ،‬ﹾ‬
‫ﹺ‬
‫ﻭﺍﻟﺤﻜﹶﻢ ﺑﺄﺷﻜﺎﳍﺎ ﺍﻟﺴﺎﻣﻴﺔ‬ ‫ﺇﻧﻜﺎﺭ ﻭﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ؛ ﻷﻥ ﺍﻻﻧﺘﻈﺎﻡ ﺑﺄﻧﻮﺍﻋﻪ ﺍﻟﺒﺪﻳﻌﺔ ﺍﻟﺘﻲ ﻻ ﺗﻌﺪ‬ ‫ﹸ‬
‫ﺍﻟﺘﻲ ﻻ ﲢﴡ ﻭﺍﳌﻨﺪﺭﺟﺔ ﰲ ﻛﻞ ﻣﻮﺟﻮﺩ ﰲ ﺍﻟﻜﻮﻥ ﺷﻮﺍﻫﺪﹸ ﺻﺎﺩﻗﺔ ﻋﲆ ﻭﺟﻮﺏ ﻭﺟﻮﺩﻩ ﺳﺒﺤﺎﻧﻪ‬
‫ﳉﻬﻞ ﻣﺎ ﺑﻌﺪﻩ ﺟﻬﻞ ﳌﻦ ﻻ ﻳﺮ￯ ﻫﺬﺍ ﺍﻟﺮﺏ‬‫ﹴ‬ ‫ﻭﺳﺤﻘ ﹰﺎ‬
‫ﻟﻌﻤﻰ ﻣﺎ ﺑﻌﺪﻩ ﻋﻤﻰ! ﹸ‬‫ﹰ‬ ‫ﻭﻋﲆ ﻭﺣﺪﺍﻧﻴﺘﻪ‪ ..‬ﻓ ﹸﺒﻌﺪ ﹰﺍ‬
‫ﺍﳊﻜﻴﻢ ﺳﺒﺤﺎﻧﻪ! ﺣﺘﻰ ﻳﻤﻜﻨﻨﻲ ﺍﻟﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺴﻮﻓﺴﻄﺎﺋﻴﲔ ﺍﻟﺬﻳﻦ ﹸﻳ ﹶﻌﺪﹼ ﻭﻥ ﲪﻘﻰ ﻹﻧﻜﺎﺭﻫﻢ ﻭﺟﻮﺩ‬
‫ﺇﻧﻜﺎﺭ ﺧﺎﻟﻘﻪ ‪-‬ﻭﻫﻮ ﺍﷲ‬
‫ﹸ‬ ‫ﺃﻫﻞ ﺍﻟﻜﻔﺮ؛ ﻷﻥ ﺍﻻﻋﺘﻘﺎﺩ ﺑﻮﺟﻮﺩ ﺍﻟﻜﻮﻥ ﻭﻣﻦ ﺑﻌﺪﻩ‬‫ﺃﻋﻘﻞ ﹺ‬
‫ﺍﻟﻜﻮﻥ‪ ،‬ﻫﻢ ﹸ‬
‫ﺳﺒﺤﺎﻧﻪ‪ -‬ﻏﲑ ﳑﻜﻦ ﻗﻄﻌ ﹰﺎ‪ ،‬ﻭﻻ ﹸﻳﻘﺒﻞ ﺃﺻﻼﹰ‪ ،‬ﻟﺬﺍ ﺑﺪﺃﻭﺍ ﺑﺈﻧﻜﺎﺭ ﺍﻟﻜﻮﻥ ﻭﺃﻧﻜﺮﻭﺍ ﻭﺟﻮﺩﻫﻢ ﺃﻳﻀ ﹰﺎ‪،‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﻻ ﳾﺀ ﻣﻮﺟﻮﺩ ﻋﲆ ﺍﻹﻃﻼﻕ‪ .‬ﻓﺄﺑﻄﻠﻮﺍ ﻋﻘﻮﳍﻢ‪ ،‬ﻭﺃﻧﻘﺬﻭﺍ ﺃﻧﻔﺴﻬﻢ ﺑﺎﻗﱰﺍﲠﻢ ﺷﻴﺌ ﹰﺎ ﺇﱃ‬
‫ﺍﻟﻌﻘﻞ ﻣﻦ ﻣﺘﺎﻫﺔ ﺍﳊﲈﻗﺔ ﻏﲑ ﺍﳌﺘﻨﺎﻫﻴﺔ ﻟﻠﻤﻨﻜﺮﻳﻦ ﺍﳉﺎﺣﺪﻳﻦ ﺍﳊﻤﻘﻰ ﺍﳌﺘﺴﱰﻳﻦ ﲢﺖ ﺳﺘﺎﺭ ﺍﻟﻌﻘﻞ!‬

‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬
‫ﻣﻌﲈﺭﻱ ﺑﺎﺭﻉ ﺣﻜﻴﻢ ﻗﺼﺮ ﹰﺍ ﻣﻨﻴﻔ ﹰﺎ‪،‬‬
‫ﹲ‬ ‫ﻣﺜﻠﲈ ﹸﺃﺷﲑ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﺎﴍﺓ« ﺇﱃ ﺃﻧﻪ‪ :‬ﺇﺫﺍ ﻣﺎ ﺷ ﱠﻴﺪ‬
‫ﺍﻟﺤﻜﹶﻢ ﻭﺍﳌﺼﺎﻟﺢ ﻭﺍﻟﻔﻮﺍﺋﺪ‪ ،‬ﻓﻼ ﻳﺘﺼﻮﺭ ﹶﻣﻦ ﻟﻪ ﺷﻌﻮﺭ ﺃﻥ‬ ‫ﻭﺃﻭﺩﻉ ﰲ ﻛﻞ ﺣﺠﺮ ﻣﻦ ﺃﺣﺠﺎﺭﻩ ﻣﺌﺎﺕ ﹺ‬
‫ﻻ ﻳﺒﻨﻲ ﻟﻪ ﺳﻘﻔ ﹰﺎ ﳛﻔﻈﻪ ﻣﻦ ﺍﻟﺒﲆ ﻭﺍﻟﻔﺴﺎﺩ؛ ﻷﻥ ﻫﺬﺍ ﻳﻌﻨﻲ ﺗﻌﺮﻳﺾ ﺍﻟﺒﻨﺎﺀ ﻟﻠﻌﺪﻡ ﻭﺍﻟﺘﻠﻒ ﻭﺿﻴﺎﻉ‬
‫ﺗﻠﻚ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﳊﻜﻢ ﺍﻟﺘﻲ ﻛﺎﻥ ﻳﺮﻋﺎﻫﺎ ﻭﻳﺘﻮﻻﻫﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻻ ﻳﺮﴇ ﺑﻪ ﺫﻭ ﺷﻌﻮﺭ‪ .‬ﺃﻭ ﺃﻥ ﺣﻜﻴﻤ ﹰﺎ‬
‫ﻣﻄﻠﻘ ﹰﺎ ﹸﻳﻨﺸﺊ ﻣﻦ ﺩﺭﻫﻢ ﻣﻦ ﺍﻟﺒﺬﻭﺭ ﻣﺌﺎﺕ ﺍﻷﻃﻨﺎﻥ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﳊﻜﻢ ﻭﺍﻟﻐﺎﻳﺎﺕ‪ ،‬ﻭﻳﺘﻌﻘﺒﻬﺎ‬
‫ﻭﻳﺪﻳﺮﻫﺎ‪ ،‬ﻻ ﻳﻤﻜﻦ ﺃﻥ ﹶﻳﺘﹶﺼﻮﺭ ﹶﻣﻦ ﻟﻪ ﻋﻘﻞ ﺻﺪﻭﺭ ﺍﻟﻌﺒﺚ ﻭﺍﻹﴎﺍﻑ ﺍﳌﻨﺎﻓﻴﲔ ﻛﻠﻴ ﹰﺎ ﻟﻠﺤﻜﻤﺔ‬
‫ﺍﳌﻄﻠﻘﺔ ﻣﻦ ﺫﻟﻚ ﺍﳊﻜﻴﻢ ﺍﳌﻄﻠﻖ ﻓﻴﻘ ﹼﻠﺪ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻀﺨﻤﺔ ﻓﺎﺋﺪﺓ ﺟﺰﺋﻴﺔ‪ ،‬ﻭﻏﺎﻳﺔ ﺗﺎﻓﻬﺔ ﻭﺛﻤﺮﺓ ﻗﻠﻴﻠﺔ‪،‬‬
‫ﻋﻠﻤ ﹰﺎ ﺃﻧﻪ ﻳﻨﻔﻖ ﻹﻧﺸﺎﺋﻬﺎ ﻭﺇﺛﲈﺭﻫﺎ ﺍﻟﻜﺜﲑ!‪..‬‬
‫ﻧﻌﻢ‪ ،‬ﻓﻜﲈ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﺼﻮﺭ ﻫﺬﺍ ﺃﻭ ﺫﺍﻙ ﹲ‬
‫ﻋﺎﻗﻞ ﻗﻂ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﺼﻮﺭ ﹶﻣﻦ ﻟﻪ‬
‫ﹸ‬
‫ﺍﻟﻌﺒﺚ ﻭﺍﻹﴎﺍﻑ ﺑﻌﺪﻡ ﺇﺗﻴﺎﻥ ﺍﻵﺧﺮﺓ ﻭﺑﻌﺪﻡ ﺇﻗﺎﻣﺘﻪ‬ ‫ﻣﺴﻜ ﹸﺔ ﻋﻘﻞ ﺃﻥ ﻳﺼﺪﹸ ﺭ ﻣﻦ ﺍﻟﺼﺎﻧﻊ ﺍﳊﻜﻴﻢ‬
‫‪٤٨٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﹴ‬
‫ﺍﳊﴩ ﻭﺍﻟﻘﻴﺎﻣﺔ ﺑﻌﺪ ﺃﻥ ﻗ ﱠﻠﺪ ﻛﻞ ﻣﻮﺟﻮﺩ ﰲ ﻗﴫ ﺍﻟﻜﻮﻥ ﻫﺬﺍ ﻣﺌﺎﺕ ﻣﻦ ﺍﳊﻜﻢ ﻭﺍﳌﺼﺎﻟﺢ ﹼ‬
‫ﻭﺟﻬﺰﻩ‬
‫ﻭﻭﻇﺎﺋﻒ ﺑﻌﺪﺩ ﺃﺯﻫﺎﺭﻫﺎ‪ -‬ﻓﻼ‬
‫ﹶ‬ ‫ﺑﻤﺌﺎﺕ ﺍﻟﻮﻇﺎﺋﻒ ‪-‬ﺣﺘﻰ ﺇﻧﻪ ﻗ ﱠﻠﺪ ﻛﻞ ﺷﺠﺮﺓ ﹺﺣﻜﻤ ﹰﺎ ﺑﻌﺪﺩ ﺛﲈﺭﻫﺎ‬
‫ﹺ‬
‫ﺍﳊﻜﻢ ﻭﺍﳌﻘﺎﺻﺪ‬ ‫ﻳﻤﻜﻦ ﺃﻥ ﻳﺘﻮﺍﺭﺩ ﻋﲆ ﺧﺎﻃﺮ ﻋﺎﻗﻞ ﺃﻥ ﻳﻀﻴﻊ ﻫﺬﺍ ﺍﻟﺤﻜﻴﻢ ﺍﳉﻠﻴﻞ ﺟﻤﻴﻊ ﻫﺬﻩ ﹺ‬
‫ﹶ‬ ‫ﹸ‬ ‫ﹼ‬
‫ﻭﺟﻤﻴﻊ ﻫﺬﻩ ﺍﻟﻮﻇﺎﺋﻒ ﺑﻌﺪﻡ ﺇﻗﺎﻣﺘﻪ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺍﻵﺧﺮﺓ‪ .‬ﺇﺫ ﻳﻌﻨﻲ ﻫﺬﺍ ﺇﺳﻨﺎ ﹶﺩ ﺍﻟﻌﺠﺰ ﺍﻟﺘﺎﻡ ﺇﱃ ﻗﺪﺭﺓ‬
‫ﹶ‬
‫ﻭﺇﺭﺟﺎﻉ ﺍﻟﻘﺒﺢ‬
‫ﹶ‬ ‫ﻭﺗﻨﺴﻴﺐ ﺍﻟﻌﺒﺚ ﻭﺍﻟﻀﻴﺎﻉ ﺇﱃ ﺍﳊﻜﻤﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻟﻠﺤﻜﻴﻢ ﺍﳌﻄﻠﻖ‪،‬‬
‫ﹶ‬ ‫ﺍﻟﻘﺪﻳﺮ ﺍﳌﻄﻠﻖ‪،‬‬
‫ﺍﳌﻄﻠﻖ ﺇﱃ ﲨﺎﻝ ﺭﲪﺔ ﺍﻟﺮﺣﻴﻢ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﺇﺳﻨﺎ ﹶﺩ ﺍﻟﻈﻠﻢ ﺍﳌﻄﻠﻖ ﺇﱃ ﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﺘﺎﻣﺔ ﻟﻠﻌﺎﺩﻝ ﺍﳌﻄﻠﻖ‪ ،‬ﺃﻱ‬
‫ﺇﻧﻜﺎﺭﻫﺎ ﻛﻠﻴ ﹰﺎ ﻣﻦ ﺍﻟﻮﺟﻮﺩ! ﻭﻫﺬﺍ ﻣﻦ‬
‫ﹶ‬ ‫ﺇﻧﻜﺎﺭ ﻛﻞ ﻣﻦ ﺍﳊﻜﻤﺔ ﻭﺍﻟﺮﲪﺔ ﻭﺍﻟﻌﺪﺍﻟﺔ ﺍﻟﻈﺎﻫﺮﺓ ﺍﳌﺸﺎﻫﺪﺓ‪،‬‬
‫ﹶ‬
‫ﺃﻋﺠﺐ ﺍﳌﺤﺎﻻﺕ ﻭﺃﺷﺪﻫﺎ ﺳﺨﻔ ﹰﺎ ﻭﺃﻛﺜﺮﻫﺎ ﺑﻄﻼﻧ ﹰﺎ!‪.‬‬
‫ﹺ‬
‫ﻓﻠﻴﺄﺕ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﻟﻴﻨﻈﺮﻭﺍ ﺇﱃ ﺿﻼﻟﺘﻬﻢ ﻛﻴﻒ ﺃﳖﺎ ﻣﻈﻠﻤ ﹲﺔ ﻣﻠﻴﺌﺔ ﺑﺎﻟﻌﻘﺎﺭﺏ ﻭﺍﳊﻴﺎﺕ‬
‫ﻣﻨﻮ ﹲﺭ ﲨﻴﻞ ﻛﺎﳉﻨﺔ‬
‫ﻛﻘﺒﻮﺭﻫﻢ ﺍﻟﺘﻲ ﺳﻴﺼﲑﻭﻥ ﺇﻟﻴﻬﺎ! ﻭﻟﻴﺪﺭﻛﻮﺍ ﺃﻥ ﻃﺮﻳﻖ ﺍﻹﻳﲈﻥ ﺑﺎﻵﺧﺮﺓ ﱠ‬
‫ﻓﻠﻴﺴﻠﻜﻮﻩ ﻭﻟﻴﻨ ﹶﻌﻤﻮﺍ ﺑﺎﻹﻳﲈﻥ‪.‬‬

‫ﻭﻫﻲ ﻣﺴﺄﻟﺘﺎﻥ‪:‬‬ ‫ﺍﻟﻨﻘﻄﺔ ﺍﳋﺎﻣﺴﺔ‪:‬‬

‫ﺗﻌﻘﺐ ﺍﻟﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ ‪ -‬ﺑﻤﻘﺘﴣ ﺍﺳﻢ »ﺍﳊﻜﻴﻢ« ﻷﻟﻄﻒ ﺻﻮﺭﺓ ﰲ ﻛﻞ‬
‫ﹶ‬ ‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﱠ‬
‫ﺇﻥ‬
‫ﳾﺀ ﻭﺃﻗﴫ ﻃﺮﻳﻖ‪ ،‬ﻭﺃﺳﻬﻞ ﻃﺮﺍﺯ‪ ،‬ﻭﺃﻧﻔﻊ ﺷﻜﻞ‪ ..‬ﻳﺪﻝ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﲆ ﺃﻥ ﺍﻟﻔﻄﺮﺓ ﻻ ﺇﴎﺍﻑ‬
‫ﻓﻴﻬﺎ ﻗﻂ ﻭﻻ ﻋﺒﺚ‪ ،‬ﻓﲈ ﻣﻦ ﳾﺀ ﹼﺇﻻ ﻭﻓﻴﻪ ﻧﻔ ﹶﻌﻪ ﻭﺟﺪﻭﺍﻩ‪ ،‬ﻭﺇﻥ ﺍﻹﴎﺍﻑ ﻣﺜﻠﲈ ﻳﻨﺎﰲ ﺍﺳﻢ »ﺍﳊﻜﻴﻢ«‬
‫ﻓﺎﻻﻗﺘﺼﺎﺩ ﻻﺯ ﹸﻣﻪ ﻭﻣﻘﺘﻀﺎﻩ ﻭﺩﺳﺘﻮﺭﻩ ﺍﻷﺳﺎﺱ‪.‬‬
‫ﺍﻟﻤﺒﺬﺭ! ﺍﻋﻠﻢ ﻣﺪ￯ ﳎﺎﻧﺒﺘﻚ ﺍﻟﺤﻘﻴﻘ ﹶﺔ ﺑﻘﻌﻮﺩﻙ ﻋﻦ ﺗﻄﺒﻴﻖ ﺃﻋﻈﻢ‬
‫ﹼ‬ ‫ﻓﻴﺎ ﺃﳞﺎ ﺍﳌﴪﻑ‬
‫ﺩﺳﺘﻮﺭ ﻟﻠﻜﻮﻥ ﺍﳌﺒﻨﻲ ﻋﲆ ﺍﻻﻗﺘﺼﺎﺩ‪ .‬ﻭﺗﺪ ﹼﺑﺮ ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪﴾ , + * ) ﴿ :‬‬
‫)ﺍﻷﻋﺮﺍﻑ‪ (٣١ :‬ﻟﺘﻌﻠﻢ ﻣﺪ￯ ﺭﺳﻮﺥ ﺍﻟﺪﺳﺘﻮﺭ ﺍﻟﻮﺍﺳﻊ ﺍﻟﺸﺎﻣﻞ ﺍﻟﺬﻱ ﺗﺮﺷﺪ ﺇﻟﻴﻪ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﺳﻢ ﺍﷲ »ﺍﳊﻜﻢ ﻭﺍﳊﻜﻴﻢ« ﻳﻘﺘﻀﻴﺎﻥ ﺑﺪﺍﻫﺔ ﻧﺒﻮﺓ ﳏﻤﺪ‬
‫ﷺ ﻭﺭﺳﺎﻟﺘﻪ‪ ،‬ﻭﻳﺪﻻﻥ ﻋﻠﻴﻬﺎ ﻭﻳﺴﺘﻠﺰﻣﺎﳖﺎ‪.‬‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﺒﻠﻴﻎ ﺑﻤﻌﺎﻧﻴﻪ ﻭﻣﺮﺍﻣﻴﻪ‪ ،‬ﻳﻘﺘﴤ ﺑﺎﻟﴬﻭﺭﺓ ﻣﻌﻠﻤ ﹰﺎ ﺑﺎﺭﻋ ﹰﺎ ﻟﺘﺪﺭﻳﺴﻪ‪..‬‬
‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﻣﺎﺩﺍﻡ‬
‫ﻭﺣﺴﻨﻪ‪ ..‬ﻭﺍﻟﺼﻨﻌ ﹸﺔ ﺍﻟﺒﺪﻳﻌﺔ‬ ‫ﻭﺍﻟﺠﻤﺎﻝ ﺍﻟﻔﺎﺋﻖ ﻳﻘﺘﴤ ﻣﺮﺁ ﹰﺓ ﻳﱰﺍﺀ￯ ﻓﻴﻬﺎ‪ ،‬ﻭ ﹸﻳﺮﻱ ﲠﺎ ﺟﻤﺎ ﹶﻟﻪ ﹸ‬
‫ﹸ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٨٨‬‬
‫ﺗﺴﺘﺪﻋﻲ ﻣﻨﺎﺩﻳ ﹰﺎ ﺩﺍﻋﻴ ﹰﺎ ﺇﻟﻴﻬﺎ‪ ..‬ﻓﻼﺑﺪ ﺃﻥ ﻳﻮﺟﺪ ﺑﲔ ﺑﻨﻲ ﺍﻟﺒﴩ ﺍﻟﺬﻱ ﻫﻮ ﻣﻮﺿﻊ ﺧﻄﺎﺏ ﻛﺘﺎﺏ‬
‫ﹺ‬
‫ﻭﺍﻟﺤﻜﹶﻢ ﺍﻟﺪﻗﻴﻘﺔ ﰲ ﻛﻞ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻓﻪ‪ ،‬ﺃﻗﻮﻝ‪:‬‬ ‫ﺍﻟﻜﻮﻥ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻀﻤﻦ ﻣﺌﺎﺕ ﺍﳌﻌﺎﲏ ﺍﻟﺒﻠﻴﻐﺔ‬
‫ﻭﻣﻌﻠﻢ ﺃﻛﱪ‪ ،‬ﻟﻴﺮﺷﺪﹶ ﺍﻟﻨﺎﺱ ﺇﱃ ﻣﺎ ﰲ ﺫﻟﻚ ﺍﻟﻜﺘﺎﺏ ﺍﻟﻜﺒﲑ ﻣﻦ ﹺﺣﻜﻢ‬
‫ﹲ‬ ‫ﻻﺑﺪ ﺃﻥ ﻳﻮﺟﺪ ﺭﺍﺋﺪﹲ ﺃﻛﻤﻞ‪،‬‬
‫ﻣﻘﺪﹼ ﺳﺔ ﺣﻘﻴﻘﻴﺔ‪ ..‬ﻭﻟﻴﻌ ﹼﻠﻢ ﻭﺟﻮﺩ ﹺ‬
‫ﺍﻟﺤﻜﹶﻢ ﺍﳌﺒﺜﻮﺛﺔ ﰲ ﺃﺭﺟﺎﺋﻪ ﻭﻳﺪﻝ ﻋﻠﻴﻬﺎ‪ ..‬ﻭﻟﻴﻜﻮﻥ ﻣﺒﻌﺚ ﻇﻬﻮﺭ‬ ‫ﹶ‬
‫ﺇﻇﻬﺎﺭﻩ‬
‫ﹶ‬ ‫ﺍﳌﻘﺎﺻﺪ ﺍﻟﺮﺑﺎﻧﻴﺔ ﰲ ﺧﻠﻖ ﺍﻟﻜﻮﻥ‪ ،‬ﺑﻞ ﺍﻟﺴﺒﺐ ﰲ ﺣﺼﻮﳍﺎ‪ ..‬ﻭﻟﻴﺮﺷﺪﹶ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪ ﺍﳋﺎﻟﻖ‬
‫ﻣﻦ ﻛﲈﻝ ﺻﻨﻌﺘﻪ ﺍﻟﺒﺪﻳﻌﺔ‪ ،‬ﻭﲨﺎﻝ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ ،‬ﻓﻴﻜﻮﻥ ﻛﺎﳌﺮﺁﺓ ﺍﻟﺼﺎﻓﻴﺔ ﻟﺬﻟﻚ ﺍﻟﻜﲈﻝ ﺍﻟﺒﺪﻳﻊ‬
‫ﻭﻟﻴﻨﻬﺾ ﺑﻌﺒﻮﺩﻳﺔ ﻭﺍﺳﻌﺔ ‪-‬ﺑﺎﺳﻢ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻗﺎﻃﺒﺔ‪ -‬ﲡﺎﻩ ﻣﻈﺎﻫﺮ ﺍﻟﺮﺑﻮﺑﻴﺔ‬ ‫ﹶ‬ ‫ﻭﺍﳉﲈﻝ ﺍﻟﻔﺎﺋﻖ‪..‬‬
‫ﺍﻟﺸﻮﻕ ﻭﻧﺎﺛﺮ ﹰﺍ ﺍﻟﻮﺟﺪﹶ ﰲ ﺍﻵﻓﺎﻕ ﺑﺮ ﹰﺍ ﻭﺑﺤﺮ ﹰﺍ ﻣﻠﻔﺘ ﹰﺎ ﺃﻧﻈﺎﺭ ﺍﳉﻤﻴﻊ ﺇﱃ ﺍﻟﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ‬
‫ﹶ‬ ‫ﺍﻟﻮﺍﺳﻌﺔ‪ ،‬ﻣﺜﻴﺮ ﹰﺍ‬
‫ﺃﺳﻤﺎﻉ‬ ‫ﺗﺮﻥ ﺑﻪ ﺃﺭﺟﺎﺀ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ..‬ﻭﻟﻴﻘﺮﻉ‬ ‫ﺑﺪﻋﻮﺓ ﻭﺩﻋﺎﺀ‪ ،‬ﻭﲥﻠﻴﻞ ﻭﺗﺴﺒﻴﺢ ﻭﺗﻘﺪﻳﺲ‪ ،‬ﹼ‬ ‫ﹴ‬
‫ﹶ‬
‫ﲨﻴﻊ ﺃﺭﺑﺎﺏ ﺍﻟﻌﻘﻮﻝ ﺑﲈ ﻳﻠ ﹼﻘﻨﻪ ﻣﻦ ﺩﺭﻭﺱ ﻣﻘﺪﺳﺔ ﺳﺎﻣﻴﺔ ﻭﺇﺭﺷﺎﺩﺍﺕ ﺣﻜﻴﻤﺔ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺍﳊﻜﻴﻢ‪..‬‬
‫ﻭﻟﻴﺒ ﹼﻴﻦ ﺑﺄﲨﻞ ﺻﻮﺭﺓ ﻭﺃﺟﻼﻫﺎ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻌﻈﻴﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻹﳍﻴﺔ ﻟﺬﻟﻚ ﺍﻟﺼﺎﻧﻊ ﺍﳊﻜﻢ ﺍﳊﻜﻴﻢ‪..‬‬
‫ﻣﻈﺎﻫﺮ ﺍﳊﻜﻤﺔ ﺍﻟﺒﺎﻟﻐﺔ ﻭﺍﳉﲈﻝ ﻭﺍﳉﻼﻝ ﺍﳌﺘﺠﻠﻴﺔ ﰲ ﺍﻵﻓﺎﻕ‪.‬‬
‫ﹶ‬ ‫ﻭﺃﺗﻤﻬﺎ‬
‫ﻭﻟﻴﺴﺘﻘﺒﻞ ﺑﺄﻛﻤﻞ ﻣﻘﺎﺑﻠﺔ ﹼ‬
‫ﹲ‬
‫ﻓﺈﻧﺴﺎﻥ ﻫﺬﻩ ﻣﻬﻤﺘﹸﻪ‪ ،‬ﺇﻧﺴﺎﻥ ﴐﻭﺭﻱ ﻭﺟﻮ ﹸﺩﻩ‪ ،‬ﺑﻞ ﻳﺴﺘﻠﺰﻣﻪ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻛﴬﻭﺭﺓ ﺍﻟﺸﻤﺲ‬
‫ﻭﻟﺰﻭﻣﻬﺎ ﻟﻪ‪.‬‬
‫ﻓﺎﻟﺬﻱ ﻳﺆﺩﻱ ﻫﺬﻩ ﺍﳌﻬﲈﺕ‪ ،‬ﻭﻳﻨﺠﺰ ﻫﺬﻩ ﺍﻟﻮﻇﺎﺋﻒ ﻋﲆ ﺃﺗﻢ ﺻﻮﺭﺓ ﻟﻴﺲ ﹼﺇﻻ ﺍﻟﺮﺳﻮﻝ‬
‫ﺍﻷﻛﺮﻡ ﷺ ﻛﲈ ﻫﻮ ﻣﺸﺎﻫﺪ؛ ﻟﺬﺍ ﻓﻜﲈ ﺗﺴﺘﻠﺰﻡ ﺍﻟﺸﻤﺲ ﺍﻟﻀﻮﺀ‪ ،‬ﻭﻳﺴﺘﻠﺰﻡ ﺍﻟﻀﻮﺀ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﹺ‬
‫ﻓﺎﻟﺤﻜﹶﻢ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﹶ‬ ‫ﹸ‬ ‫ﹶ‬
‫ﺍﳌﺒﺜﻮﺛﺔ ﰲ ﺁﻓﺎﻕ ﺍﻟﻜﻮﻥ ﻭﺟﻨﺒﺎﺗﻪ ﺗﺴﺘﻠﺰﻡ ﻧﺒﻮ ﹶﺓ ﳏﻤﺪ ﷺ ﻭﺭﺳﺎﻟﺘﻪ‪.‬‬
‫»ﺍﻟﺤﻜﻢ ﻭﺍﳊﻜﻴﻢ« ‪-‬ﰲ ﺃﻭﺳﻊ ﻣﺪﺍﻩ‪ -‬ﺍﻟﺮﺳﺎﻟﺔ‬
‫ﻧﻌﻢ‪ ،‬ﻣﺜﻠﲈ ﻳﻘﺘﴤ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﹶ‬
‫ﺍﻷﲪﺪﻳﺔ‪ ،‬ﻓﺈﻥ ﺃﻏﻠﺐ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ؛ »ﺍﷲ‪ ،‬ﺍﻟﺮﲪﻦ‪ ،‬ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﻟﻮﺩﻭﺩ‪ ،‬ﺍﳌﻨﻌﻢ‪ ،‬ﺍﻟﻜﺮﻳﻢ‪ ،‬ﺍﳉﻤﻴﻞ‪،‬‬
‫ﺍﻟﺮﺏ« ﻭﺃﻣﺜﺎ ﹶﻟﻬﺎ‪ ،‬ﺗﺴﺘﻠﺰﻡ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﲪﺪﻳﺔ ﰲ ﺃﻋﻈﻢ ﲡﻠﻴﺎﲥﺎ ﻭﺇﺣﺎﻃﺘﻬﺎ ﺑﺎﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﺍﺳﺘﻠﺰﺍﻣ ﹰﺎ‬
‫ﻗﺎﻃﻌ ﹰﺎ ﻻ ﺭﻳﺐ ﻓﻴﻪ‪.‬‬
‫ﺑﻤﻦ ﻫﻮ ﺭﲪﺔ‬ ‫ﻓﻤﺜﻼﹰ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ ﺍﻟﺘﻲ ﻫﻲ ﲡﲇ ﺍﺳﻢ »ﺍﻟﺮﲪﻦ« ﺗﻈﻬﺮ ﺑﻮﺿﻮﺡ ﹶ‬
‫ﻟﻠﻌﺎﳌﲔ‪ ..‬ﻭﺇﻥ ﺍﻟﺘﺤﺒﺐ ﺍﻹﳍﻲ‪ ،‬ﻭﺍﻟﺘﻌﺮﻑ ﺍﻟﺮﺑﺎﲏ ‪-‬ﺍﻟﻠﺬﻳﻦ ﳘﺎ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ »ﺍﻟﻮﺩﻭﺩ«‪-‬‬
‫ﻳﻔﻀﻴﺎﻥ ﺇﱃ ﻧﺘﻴﺠﺘﻬﲈ ﻭﳚﺪﺍﻥ ﺍﳌﻘﺎﺑﻠﺔ ﺑﺤﺒﻴﺐ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ..‬ﻭﺇﻥ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳉﲈﻝ‪ :‬ﻣﻦ ﲨﺎﻝ‬
‫‪٤٨٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺍﻟﺬﺍﺕ ﺇﱃ ﲨﺎﻝ ﺍﻷﺳﲈﺀ‪ ،‬ﻭﲨﺎﻝ ﺍﻟﺼﻨﻌﺔ ﻭﺍﻹﺗﻘﺎﻥ‪ ،‬ﻭﲨﺎﻝ ﺍﳌﺼﻨﻮﻋﺎﺕ ﻭﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻛﻞ ﺃﻧﻮﺍﻉ‬
‫ﺗﺸﺎﻫﺪ ﰲ ﺗﻠﻚ ﺍﳌﺮﺁﺓ ﺍﻷﲪﺪﻳﺔ‪ ،‬ﻭﺗﹸﺸﻬﺪ ﲠﺎ‪..‬‬
‫ﹶ‬ ‫ﺍﳉﲈﻝ ‪-‬ﺍﻟﺘﻲ ﻫﻲ ﹴ‬
‫ﲡﻞ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ ﺍﳉﻤﻴﻞ‪-‬‬
‫ﺑﻞ ﺣﺘﻰ ﲡﻠﻴﺎﺕ ﻋﻈﻤﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﻫﻴﻤﻨﺔ ﺳﻠﻄﻨﺔ ﺍﻷﻟﻮﻫﻴﺔ ﺇﻧﲈ ﺗﹸﻌﺮﻑ ﺑﺮﺳﺎﻟﺔ ﻫﺬﺍ ﺍﻟﺪﺍﻋﻴﺔ ﺍﻟﻌﻈﻴﻢ‬
‫ﺇﱃ ﺳﻠﻄﺎﻥ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺗﺘﺒﲔ ﲠﺎ‪ ،‬ﻭﺗﹸﻔﻬﻢ ﻋﻨﻬﺎ‪ ،‬ﻭﺗﹸﺼﺪﹼ ﻕ ﲠﺎ‪ ..‬ﻭﻫﻜﺬﺍ ﻓﺄﻏﻠﺐ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﺇﻧﲈ‬
‫ﻫﻲ ﺑﺮﻫﺎﻥ ﺑﺎﻫﺮ ﻋﲆ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻷﲪﺪﻳﺔ ﻛﲈ ﻣﺮ ﺁﻧﻔ ﹰﺎ‪..‬‬
‫ﻧﺤﺼﻞ ﳑﺎ ﺳﺒﻖ‪ :‬ﺃﻧﻪ ﻣﺎ ﺩﺍﻡ ﺍﻟﻜﻮﻥ ﻣﻮﺟﻮﺩ ﹰﺍ ﺑﺎﻟﻔﻌﻞ ﻭﻻ ﻳﻤﻜﻦ ﺇﻧﻜﺎﺭﻩ‪ ،‬ﻓﻼ ﻳﻤﻜﻦ ﺃﻥ‬
‫ﹸﻳﻨﻜﹶﺮ ﻛﺬﻟﻚ ﻣﺎ ﻫﻮ ﺑﻤﺜﺎﺑﺔ ﺃﻟﻮﺍﻧﹺﻪ ﻭﺯﻳﻨﺘﻪ‪ ،‬ﻭﺿﻴﺎﺋﻪ ﻭﺇﺗﻘﺎﻧﻪ‪ ،‬ﻭﺃﻧﻮﺍﻉ ﺣﻴﺎﺗﻪ‪ ،‬ﻭﺃﺷﻜﺎﻝ ﺭﻭﺍﺑﻄﻪ ﻣﻦ‬
‫ﺍﳊﻘﺎﺋﻖ ﺍﳌﺸﻬﻮﺩﺓ‪ ،‬ﻛﺎﳊﻜﻤﺔ‪ ،‬ﻭﺍﻟﻌﻨﺎﻳﺔ‪ ،‬ﻭﺍﻟﺮﲪﺔ‪ ،‬ﻭﺍﳉﲈﻝ‪ ،‬ﻭﺍﻟﻨﻈﺎﻡ‪ ،‬ﻭﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭﺍﻟﺰﻳﻨﺔ‪ ،‬ﻭﺃﻣﺜﺎﳍﺎ‬
‫ﻣﻦ ﺍﳊﻘﺎﺋﻖ‪ ..‬ﻓﲈﺩﺍﻡ ﻻ ﻳﻤﻜﻦ ﺇﻧﻜﺎﺭ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﻓﻼ ﻳﻤﻜﻦ ﺇﻧﻜﺎﺭ ﻣﻮﺻﻮﻑ ﺗﻠﻚ‬
‫ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺇﻧﻜﺎﺭ ﻓﺎﻋﻞ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﻭﺷﻤﺲ ﺗﻠﻚ ﺍﻷﺿﻮﺍﺀ‪ ،‬ﺃﻋﻨﻲ ﺫﺍﺕ ﺍﷲ ﺍﻷﻗﺪﺱ‬
‫ﺟﻞ ﺟﻼ ﹸﻟﻪ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ »ﺍﳊﻜﻴﻢ‪ ،‬ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﳉﻤﻴﻞ‪ ،‬ﺍﳊﻜﻢ‪ ،‬ﺍﻟﻌﺪﻝ«‪ ..‬ﻭﻛﺬﺍ ﻻ‬
‫ﹼ‬
‫ﻣﺪﺍﺭ ﻟﻌﺮﺽ ﻛﲈﻻﲥﺎ‪،‬‬
‫ﻣﺪﺍﺭ ﻟﻈﻬﻮﺭ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﻭﺍﻷﻓﻌﺎﻝ‪ ،‬ﺑﻞ ﹶﻣﻦ ﻫﻮ ﹲ‬
‫ﺇﻧﻜﺎﺭ ﹶﻣﻦ ﻫﻮ ﹲ‬
‫ﹸ‬ ‫ﻳﻤﻜﻦ‬
‫ﺑﻞ ﲢﻘﻖ ﲡﻠﻴﺎﲥﺎ‪ ،‬ﺫﻟﻜﻢ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﳏﻤﺪ ﷺ‪ ،‬ﺍﻟﺮﺍﺋﺪ ﺍﻷﻛﱪ‪ ،‬ﻭﺍﳌﻌﻠﻢ ﺍﻷﻛﻤﻞ‪ ،‬ﻭﺍﻟﺪﺍﻋﻴﺔ‬
‫ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻛﺸﺎﻑ ﻃﻠﺴﻢ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﺍﳌﺮﺁﺓ ﺍﻟﺼﻤﺪﺍﻧﻴﺔ‪ ،‬ﻭﺣﺒﻴﺐ ﺍﻟﺮﲪﻦ‪ ..‬ﻓﻼ ﻳﻤﻜﻦ ﺇﻧﻜﺎﺭ‬
‫ﺭﺳﺎﻟﺘﻪ ﻗﻄﻌ ﹰﺎ‪ ،‬ﻷﳖﺎ ﺃﺳﻄﻊ ﻧﻮﺭ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻛﺴﻄﻮﻉ ﺿﻴﺎﺀ ﻋﺎﱂ ﺍﳊﻘﻴﻘﺔ ﻭﻧﻮﺭ ﺣﻘﻴﻘﺔ ﺍﻟﻜﺎﺋﻨﺎﺕ‪.‬‬

‫ﻋﻠﻴﻪ ﻭﻋﲆ ﺁﻟﻪ ﻭﺻﺤﺒﻪ ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻌﺪﺩ ﻋﺎﴍﺍﺕ ﺍﻷﻳﺎﻡ ﻭﺫﺭﺍﺕ ﺍﻷﻧﺎﻡ‪.‬‬

‫﴿‪﴾ \[ZYXWVUTSRQ‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٩٠‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺮﺍﺑﻌﺔ‬
‫ﲣﺺ ﺍﺳﻢ ﺍﷲ‬

‫ﺍﻟﻔﺮﺩ‬

‫‬

‫﴿ ! " ‪) ﴾$ #‬ﺍﻹﺧﻼﺹ‪(١:‬‬

‫ﺑﻴﻨﲈ ﺃﻧﺎ ﻧﺰﻳﻞ ﺳﺠﻦ »ﺃﺳﻜﻲ ﺷﻬﺮ« ﰲ ﺷﻬﺮ ﺷﻮﺍﻝ ﺇﺫ ﺗﺮﺍﺀﺕ ﱄ ﻧﻜﺘﺔ ﺩﻗﻴﻘﺔ ﻣﻦ ﺍﻟﻨﻜﺎﺕ‬
‫ﻗﺒﺲ ﻣﻦ ﺃﻧﻮﺍﺭ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ‪» :‬ﺍﻟﻔﺮﺩ« ‪-‬ﺃﻭ ﻫﻮ ﺃﺣﺪ‬
‫ﺍﻟﻠﻄﻴﻔﺔ ﳍﺬﻩ ﺍﻵﻳﺔ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﻭﻻﺡ ﱄ ﹲ‬
‫ﺍﺳﻤﻲ »ﺍﻟﻮﺍﺣﺪ ﻭﺍﻷﺣﺪ« ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﻨﻰ‪.‬‬
‫ﺃﻧﻮﺍﺭﻩ ﺍﻟﺴﺘﺔ‪ -‬ﺍﻟﺬﻱ ﻳﺘﻀﻤﻦ ﹶ‬
‫ﺳﻨﺒﲔ ﻫﻨﺎ ﺑﺎﺧﺘﺼﺎﺭ ﺷﺪﻳﺪ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﹸﻳﻈﻬﺮﻩ ﺫﻟﻚ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ‪ .‬ﻭﺫﻟﻚ‬
‫ﰲ ﺳﺒﻊ ﺇﺷﺎﺭﺍﺕ ﻣﻮﺟﺰﺓ‪.‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻷﻭﱃ‪:‬‬
‫ﹺ‬
‫ﺑﺼﲈﺕ ﺍﻟﺘﻮﺣﻴﺪ‬ ‫ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ »ﺍﻟﻔﺮﺩ« ﺑﺘﺠﻠﻴﻪ ﺍﻷﻋﻈﻢ ﻋﲆ ﺍﻟﻜﻮﻥ ﻛ ﱢﻠﻪ‬
‫ﻟﻘﺪ ﻭﺿﻊ ﹸ‬
‫ﺍﳌﻤﻴﺰ‪ ،‬ﻭﺃﺧﺘﺎﻡ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﺍﻟﻮﺍﺿﺤﺔ‪ ،‬ﻋﲆ ﳎﻤﻮﻉ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻋﲆ ﻛﻞ ﻧﻮ ﹴﻉ ﻓﻴﻪ‪ ،‬ﻭﻋﲆ ﻛﻞ ﹴ‬
‫ﻓﺮﺩ‬ ‫ﹶ‬
‫ﻓﻴﻪ‪ .‬ﻭﳌﺎ ﻛﺎﻧﺖ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﴩﻭﻥ« ﻭ»ﺍﳌﻜﺘﻮﺏ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﺜﻼﺛﻮﻥ« ﻗﺪ ﺗﻨﺎﻭﻻ ﺑﻴﺎﻥ‬
‫ﹴ‬
‫ﺑﺼﲈﺕ ﻭﺃﺧﺘﺎﻡ ﻣﻨﻬﺎ ﺩﺍ ﹼﻟﺔ ﻋﲆ‬ ‫ﺫﻟﻚ ﺍﻟﺘﺠﲇ ﺑﴚﺀ ﻣﻦ ﺍﻟﺘﻔﺼﻴﻞ‪ ،‬ﻧﻜﺘﻔﻲ ﺑﺎﻹﺷﺎﺭﺓ ﻓﻘﻂ ﺇﱃ ﺛﻼﺙ‬
‫ﺍﻟﺘﻮﺣﻴﺪ‪:‬‬
‫ﺍﳋﺘﻢ ﺍﻷﻭﻝ‪ :‬ﺇﻥ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻟﻠﻔﺮﺩﻳﺔ ﻗﺪ ﻃﺒﻊ ﻋﲆ ﻭﺟﻪ »ﺍﻟﻜﻮﻥ« ﻛ ﱢﻠﻪ ﻃﺎﺑﻌ ﹰﺎ ﻣﻤﻴﺰ ﹰﺍ‬
‫ﺑﺤﻜﻢ »ﺍﻟﻜﻞ« ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ‬ ‫ﺣﻮﻝ ﺍﻟﻜﻮﻥ ﻛ ﱠﻠﻪ ﹸ‬
‫ﻟﻠﺘﻮﺣﻴﺪ‪ ،‬ﻭﺧﺘﻤ ﹰﺎ ﻭﺍﺿﺤ ﹰﺎ ﻟﻠﻮﺣﺪﺍﻧﻴﺔ ﻭﺿﻮﺣ ﹰﺎ ﹼ‬
‫ﺍﻟﺘﺠﺰﺋﺔ ﻣﻄﻠﻘ ﹰﺎ ﺑﺤﻴﺚ ﺇﻥ ﹶﻣﻦ ﻻ ﻳ ﹾﻘ ﹺﺪﺭ ﻋﲆ ﺃﻥ ﻳﺘﴫﻑ ﰲ ﺍﻟﻜﻮﻥ ﻛ ﱢﻠﻪ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺎﻟﻜ ﹰﺎ‬
‫ﹸﻣﻠﻜ ﹰﺎ ﺣﻘﻴﻘﻴ ﹰﺎ ﻷﻱ ﺟﺰﺀ ﻣﻨﻪ‪ .‬ﻭﻟﻨﻮﺿﺢ ﻫﺬﺍ ﺍﳋﺘﻢ ﺍﳌﻤﻴﺰ‪:‬‬
‫‪٤٩١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺇﻥ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻟﻜﻮﻥ‪ ،‬ﺑﺄﻧﻮﺍﻋﻬﺎ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﺗﺘﻌﺎﻭﻥ ﻓﻴﲈ ﺑﻴﻨﻬﺎ ﺗﻌﺎﻭﻧ ﹰﺎ ﻭﺛﻴﻘ ﹰﺎ‪ ،‬ﻭﻳﺴﻌﻰ‬ ‫ﱠ‬
‫ﺗﺮﻭﺱ ﻣﻌﻤﻞ ﺑﺪﻳﻊ‬ ‫ﻣﻬﻤﺔ ﺍﻵﺧﺮ ﻭﻛﺄﳖﺎ ﲤﺜﻞ ﺑﻤﺠﻤﻮﻋﻬﺎ ﻭﺃﺟﺰﺍﺋﻬﺎ‬ ‫ﹺ‬ ‫ﹼ‬
‫ﻛﻞ ﺟﺰﺀ ﻣﻨﻬﺎ ﻟﺘﻜﻤﻠﺔ‬
‫ﹶ‬
‫ﻭﺩﻭﺍﻟﻴ ﹶﺒﻪ ‪-‬ﺍﻟﺬﻱ ﻳﺸﺎﻫﺪ ﻓﻴﻪ ﻫﺬﺍ ﺍﻟﺘﻌﺎﻭﻥ ﺑﻮﺿﻮﺡ‪ -‬ﻓﻬﺬﺍ ﺍﻟﺘﺴﺎﻧﺪ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ‬
‫ﻛﻞ ﺟﺰﺀ ﻟﻠﺠﺰﺀ‬ ‫ﻛﻞ ﻣﻨﻬﺎ ﻟﻄﻠﺐ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﻣﺪﺍﺩ ﱢ‬ ‫ﺍﻷﺟﺰﺍﺀ‪ ،‬ﻭﻫﺬﻩ ﺍﻻﺳﺘﺠﺎﺑﺔ ﰲ ﺇﺳﻌﺎﻑ ﱟ‬
‫ﺍﻵﺧﺮ‪ ،‬ﺑﻞ ﻫﺬﺍ ﺍﻟﺘﻌﺎﻧﻖ ﻭﺍﻻﻧﺪﻣﺎﺝ ﺑﲔ ﺍﻷﺟﺰﺍﺀ‪ ،‬ﳚﻌﻞ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻭﺣﺪ ﹰﺓ ﻣﺘﺤﺪﺓ‬
‫ﺗﺴﺘﻌﴢ ﻋﲆ ﺍﻻﻧﻘﺴﺎﻡ ﻭﺍﻻﻧﻔﻜﺎﻙ‪ .‬ﻳﺸﺒﻪ ﰲ ﻫﺬﺍ ﻭﺣﺪ ﹶﺓ ﺃﺟﺰﺍﺀ ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻻ ﻳﻤﻜﻦ‬
‫ﹼ‬
‫ﻓﻚ ﺑﻌﻀﻬﺎ ﻋﻦ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪.‬‬
‫ﻧﻔﻬﻢ ﻣﻦ ﻫﺬﺍ ﺃﻥ ﺍﻟﺬﻱ ﻳﻤﺴﻚ ﺯﻣﺎﻡ ﻋﻨﴫ ﻭﺍﺣﺪ ﰲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﹾ‬
‫ﺇﻥ ﱂ ﻳﻜﻦ ﺯﻣﺎﻡ ﲨﻴﻊ‬
‫ﺍﻟﻌﻨﺎﴏ ﺑﻴﺪﻩ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﻴﻄﺮ ﻋﲆ ﺫﻟﻚ ﺍﻟﻌﻨﴫ ﺍﻟﻮﺍﺣﺪ ﺃﻳﻀ ﹰﺎ‪ .‬ﺇﺫﻥ ﻓـ»ﺍﻟﺘﻌﺎﻭﻥ«‬
‫ﻭ»ﺍﻟﺘﺴﺎﻧﺪ« ﻭ»ﺍﻟﺘﺠﺎﻭﺏ« ﻭ»ﺍﻟﺘﻌﺎﻧﻖ« ﺍﻟﻮﺍﺿﺤﺔ ﻋﲆ ﻭﺟﻪ ﺍﻟﻜﻮﻥ‪ ،‬ﺇﻧﲈ ﻫﻲ ﺃﺧﺘﺎ ﹲﻡ ﻛﱪ￯‬
‫ﻭﺑﺼﲈﺕ ﺳﺎﻃﻌﺔ ﻟﻠﺘﻮﺣﻴﺪ‪.‬‬
‫ﺇﻥ ﺍﻟﺘﺠﲇ ﺍﻟﺒﺎﻫﺮ ﻻﺳﻢ ﺍﷲ »ﺍﻟﻔﺮﺩ« ﳚﻌﻠﻨﺎ ﻧﹸﺸﺎﻫﺪ ‪-‬ﻋﲆ ﻭﺟﻪ ﺍﻷﺭﺽ‬ ‫ﺍﳋﺘﻢ ﺍﻟﺜﺎﲏ‪ :‬ﱠ‬
‫ﻭﻻﺳﻴﲈ ﰲ ﺍﻟﺮﺑﻴﻊ‪ -‬ﺧﺘﻤ ﹰﺎ ﻻﻣﻌ ﹰﺎ ﻟﻸﺣﺪﻳﺔ‪ ،‬ﻭﺁﻳ ﹰﺔ ﺟﻠﻴﺔ ﻟﻠﻮﺣﺪﺍﻧﻴﺔ ﺑﺤﻴﺚ ﺇﻥ ﻣﻦ ﻻ ﻳﺪﻳﺮ ﲨﻴﻊ‬
‫ﺍﻷﺣﻴﺎﺀ ﻋﲆ ﻭﺟﻪ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﺑﺄﻓﺮﺍﺩﻫﺎ ﻭﺃﺣﻮﺍﳍﺎ ﻭﺷﺆﻭﳖﺎ ﻛﺎﻓﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﻳﺮ￯ ﻭﻻ ﳜﻠﻖ‬
‫ﻭﻻ ﻳﻌﻠﻢ ﲨﻴﻌﻬﺎ ﻣﻌ ﹰﺎ‪ ،‬ﻻ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺗﺪﺧﻞ ﰲ ﺃﻱ ﳾﺀ ﻣﻦ ﺣﻴﺚ ﺍﻹﳚﺎﺩ‪ .‬ﻓﻠﻨﻮﺿﺢ‬
‫ﻫﺬﺍ ﺍﳋﺘﻢ‪:‬‬

‫ﺗﺄﻣﻞ ﰲ ﻫﺬﻩ ﺍﻟ ﹸﺒ ﹸﺴﻂ ﺍﳌﻔﺮﻭﺷﺔ ﻋﲆ ﺍﻷﺭﺽ ﺍﻟﺘﻲ ﹸﻟﺤﻤﺘﹸﻬﺎ ﹶ‬

‫ﻭﺳﺪﺍﻫﺎ ﻣﺎﺋﺘﺎ ﺃﻟﻒ ﻃﺎﺋﻔﺔ‬
‫ﻭﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﻃﻮﺍﺋﻒ ﺍﻟﻨﺒﺎﺗﺎﺕ ﺑﺄﻓﺮﺍﺩﻫﺎ ﺍﳌﺘﻨﻮﻋﺔ ﺍﻟﺘﻲ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﴡ ﻭﺍﻟﺘﻲ‬
‫ﺗﻀﻔﻲ ﺍﻟﺰﻳﻨﺔ ﻭﺗﻨﺜﺮ ﺍﻟﺒﻬﺠﺔ ﻋﲆ ﻧﺴﻴﺞ ﺍﳊﻴﺎﺓ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ ‪-‬ﻭﺑﺨﺎﺻﺔ ﰲ ﺍﻟﺮﺑﻴﻊ‪ -‬ﺗﺄ ﹼﻣﻠﻬﺎ‬
‫ﺟﻴﺪ ﹰﺍ ﹺ‬
‫ﻭﺃﺩﻡ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‪ ،‬ﻓﺈﳖﺎ ﻣﻊ ﺍﺧﺘﻼﻑ ﺃﺷﻜﺎﳍﺎ‪ ،‬ﻭﺗﺒﺎﻳﻦ ﻭﻇﺎﺋﻔﻬﺎ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺃﺭﺯﺍﻗﻬﺎ ﻭﺗﻨﻮﻉ‬
‫ﺇﻥ ﺭﺯﻕ ﻛﻞ ﺫﻱ ﺣﻴﺎﺓ ﻳﺄﺗﻴﻪ ﺭﻏﺪ ﹰﺍ ﻣﻦ‬ ‫ﹺ‬
‫ﺗﺸﺎﻫﺪ‪ :‬ﱠ‬ ‫ﺃﺟﻬﺰﲥﺎ‪ ،‬ﻭﺍﻣﺘﺰﺍﺟﻬﺎ ﺑﻌﻀﻬﺎ ﻣﻊ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‬
‫ﻛﻞ ﻣﻜﺎﻥ ﻭﻣﻦ ﺣﻴﺚ ﻻ ﳛﺘﺴﺐ‪ ،‬ﺑﻼ ﺳﻬﻮ ﻭﻻ ﻧﺴﻴﺎﻥ‪ ،‬ﺑﻼ ﺍﻧﺸﻐﺎﻝ ﻭﻻ ﺍﺭﺗﺒﺎﻙ‪ ،‬ﺑﻼ ﺧﻄﺄ ﻭﻻ‬
‫ﺍﻟﺘﺒﺎﺱ‪ ..‬ﻓ ﹸﻴﻌﻄﻰ ﺑﻤﻴﺰﺍﻥ ﺩﻗﻴﻖ ﺣﺴﺎﺱ ﻛﻞ ﻣﺎ ﳛﺘﺎﺟﻪ ﺍﻟﻔﺮﺩ‪ ،‬ﰲ ﻭﻗﺘﻪ ﺍﳌﻨﺎﺳﺐ‪ ،‬ﻣﻦ ﺩﻭﻥ ﺗﻜﻠﻒ‬
‫ﻭﻻ ﺗﻜﻠﻴﻒ‪ ،‬ﻣﻊ ﲤﻴﻴﺰ ﹴ‬
‫ﻟﻜﻞ ﻣﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﻳﻤﻮﺝ ﰲ ﻫﺬﺍ ﺍﻻﻣﺘﺰﺍﺝ ﺍﳍﺎﺋﻞ ﻭﰲ ﻫﺬﺍ ﺍﳋﻀﻢ ﻣﻦ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٩٢‬‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳌﺘﺪﺍﺧﻠﺔ‪ ،‬ﻓﻀﻼﹰ ﻋﲈ ﹸﻳ ﹾﺨﺒﺊ ﺑﺎﻃ ﹸﻦ ﺍﻷﺭﺽ ﻣﻦ ﺁﻳﺎﺕ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺮﺍﺋﻌﺔ ﺍﳌﺘﻠﻤﻌﺔ ﻣﻦ‬
‫ﺍﻧﺘﻈﺎﻡ ﺍﳌﻌﺎﺩﻥ ﻭﺍﻟﻌﻨﺎﴏ ﺍﳉﺎﻣﺪﺓ‪.‬‬
‫ﻟﺬﺍ ﻓﺈﻥ ﻫﺬﺍ »ﺍﻟﺘﺪﺑﲑ ﻭﺍﻹﺩﺍﺭﺓ« ﺍﳌﺸﺎﻫﺪ ﰲ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺪﺍﺋﺐ ﻋﲆ ﻭﺟﻪ ﺍﻷﺭﺽ‬
‫ﻭﺧﺘﻢ ﻭﺍﺿﺢ ﻟﻠﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﺑﺤﻴﺚ ﺇﻥ ﹶﻣﻦ ﱂ ﻳﻜﻦ ﺧﺎﻟﻘ ﹰﺎ‬
‫ﹲ‬ ‫ﻭﺑﺎﻃﻨﻬﺎ ﺇﻧﲈ ﻫﻮ ﺁﻳﺔ ﺳﺎﻃﻌﺔ ﻟﻸﺣﺪﻳﺔ‪،‬‬
‫ﳉﻤﻴﻊ ﺗﻠﻚ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﻣﺪ ﹼﺑﺮ ﹰﺍ ﳉﻤﻴﻊ ﺷﺆﻭﳖﺎ ﰲ ﺁﻥ ﻭﺍﺣﺪ‪ ،‬ﻻ ﻳﻘﺪﺭ ﻋﲆ ﺍﻟﺘﺪﺧﻞ‬
‫‪-‬ﻣﻦ ﺣﻴﺚ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻹﳚﺎﺩ‪ -‬ﰲ ﳾﺀ ﻣﻨﻬﺎ‪ ،‬ﻷﻧﻪ ﻟﻮ ﺗﺪﺧﻞ ﻷﻓﺴﺪ ﺗﻠﻚ ﺍﻹﺩﺍﺭﺓ ﺍﳌﺘﻮﺍﺯﻧﺔ‬
‫ﺍﻟﻮﺍﺳﻌﺔ‪ .‬ﹼﺇﻻ ﻣﺎ ﻳﺆﺩﻳﻪ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻭﻇﻴﻔﺔ ﻇﺎﻫﺮﻳﺔ ‪-‬ﺑﺈﺫﻥ ﺇﳍﻲ ﺃﻳﻀ ﹰﺎ‪ -‬ﻟﻜﺸﻒ ﺗﻠﻚ ﺍﻟﻘﻮﺍﻧﲔ‬
‫ﻭﺣﺴﻦ ﺳﲑﻫﺎ‪.‬‬
‫ﺍﻟﺮﺑﺎﻧﻴﺔ ﹸ‬
‫ﺍﳋﺘﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﻭﺟﻪ ﺍﻹﻧﺴﺎﻥ‬
‫ﻭﺧﺘﻤﻪ ﻭﺍﺿﺢ ﻭﺿﻮﺣ ﹰﺎ ﺑﻴﻨ ﹰﺎ ﻟﻜﻞ ﹶﻣﻦ ﻳﺘﺄﻣﻞ ﻭﺟ ﹶﻪ ﺃﻱ ﺇﻧﺴﺎﻥ ﻛﺎﻥ‪،‬‬
‫ﹶ‬ ‫ﱠ‬
‫ﺇﻥ ﺷﻌﺎﺭ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺃﻥ ﻟﻜﻞ ﺇﻧﺴﺎﻥ ﻋﻼﻣ ﹰﺔ ﻓﺎﺭﻗﺔ ﰲ ﻭﺟﻬﻪ ﺗﹸﻤ ﱢﻴﺰﻩ ﻋﻦ ﻏﲑﻩ‪ .‬ﻓﺎﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻀﻊ ﺗﻠﻚ‬
‫ﻭﺫﻟﻚ‪ :‬ﱠ‬
‫ﺍﻟﻌﻼﻣﺎﺕ ﰲ ﻛﻞ ﻭﺟﻪ‪ ،‬ﻭﻻ ﻳﻜﻮﻥ ﻣ ﹼﻄﻠﻌ ﹰﺎ ﻋﲆ ﲨﻴﻊ ﺍﻟﻮﺟﻮﻩ ﺍﻟﺴﺎﺑﻘﺔ ﻭﺍﻟﻼﺣﻘﺔ ﻣﻨﺬ ﺁﺩﻡ ﻋﻠﻴﻪ‬
‫ﺍﻟﺴﻼﻡ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻤﺪﹼ ﻳﺪﹶ ﻩ ﻣﻦ ﺣﻴﺚ ﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ﻟﻴﻀﻊ ﺗﻠﻚ ﺍﻟﻔﻮﺍﺭﻕ‬
‫ﺍﻟﻤﻤ ﹼﻴﺰﺓ ﺍﳍﺎﺋﻠﺔ ﰲ ﺫﻟﻚ ﺍﻟﻮﺟﻪ ﺍﻟﺼﻐﲑ ﻹﻧﺴﺎﻥ ﻭﺍﺣﺪ‪.‬‬
‫ﹺ‬
‫ﻭﺟﻪ ﺍﻹﻧﺴﺎﻥ ﺫﻟﻚ ﺍﻟﻄﺎﺑﻊ ﺍﳌﻤﻴﺰ ﻭﺗﻠﻚ ﺍﻵﻳﺔ ﺍﳉﻠﻴﺔ ﺑﺘﻠﻚ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻭﺿﻊ ﰲ‬
‫ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻔﺎﺭﻗﺔ‪ ،‬ﻻ ﺑﺪ ﺃﻥ ﺃﻓﺮﺍﺩ ﺍﻟﺒﴩ ﻛﺎﻓﺔ ﻫﻢ ﲢﺖ ﻧﻈﺮﻩ ﻭﺷﻬﻮﺩﻩ‪ ،‬ﻭﺿﻤ ﹶﻦ ﺩﺍﺋﺮﺓ ﻋﻠﻤﻪ ﺣﺘﻰ‬
‫ﺍﻟﺨﺘﻢ ﻟﻠﺘﻮﺣﻴﺪ ﰲ ﺫﻟﻚ ﺍﻟﻮﺟﻪ‪ .‬ﺑﺤﻴﺚ ﺇﻧﻪ ﻣﻊ ﺍﻟﺘﺸﺎﺑﻪ ﺍﻟﻈﺎﻫﺮ ﺑﲔ ﺍﻷﻋﻀﺎﺀ ﺍﻷﺳﺎﺱ‬
‫ﹶ‬ ‫ﻳﻀﻊ ﺫﻟﻚ‬
‫‪-‬ﻛﺎﻟﻌﻴﻮﻥ ﻭﺍﻷﻧﻮﻑ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻷﻋﻀﺎﺀ‪ -‬ﻻ ﺗﺘﺸﺎﺑﻪ ﺗﺸﺎﺑﻬ ﹰﺎ ﺗﺎﻣ ﹰﺎ‪ ،‬ﺑﺴﺒﺐ ﻋﻼﻣﺎﺕ ﻓﺎﺭﻗﺔ ﰲ ﹴ‬
‫ﻛﻞ‬
‫ﻣﻨﻬﺎ‪ .‬ﻭﻛﲈ ﺃﻥ ﺗﺸﺎﺑﻪ ﺍﻷﻋﻀﺎﺀ ‪-‬ﻣﻦ ﻋﻴﻮﻥ ﻭﺃﻧﻮﻑ‪ -‬ﰲ ﻭﺟﻮﻩ ﺍﻟﺒﴩ ﻛﺎﻓﺔ ﺩﻟﻴﻞ ﻗﺎﻃﻊ ﻋﲆ ﻭﺣﺪﺍﻧﻴﺔ‬
‫ﺧﺎﻟﻖ ﺍﻟﺒﴩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ ﺍﻟﻌﻼﻣﺎﺕ ﺍﻟﻔﺎﺭﻗﺔ ﺍﳌﻮﺿﻮﻋﺔ ﻋﲆ ﻛﻞ ﹴ‬
‫ﻭﺟﻪ ‪-‬ﻟﺼﻴﺎﻧﺔ‬
‫ﻭﻟﺤﻜﹶﻢ ﺃﺧﺮ￯ ﻛﺜﲑﺓ‪ -‬ﻫﻲ ﺍﻷﺧﺮ￯‬ ‫ﺣﻘﻮﻕ ﻛﻞ ﻓﺮﺩ ﰲ ﺍﳌﺠﺘﻤﻊ‪ ،‬ﻭﳌﻨﻊ ﺍﻻﻟﺘﺒﺎﺱ‪ ،‬ﻭﻟﻠﺘﻤﻴﻴﺰ‪ ،‬ﹺ‬
‫ﹲ‬
‫ﺩﻟﻴﻞ ﻭﺍﺿﺢ ﻋﲆ ﺍﻹﺭﺍﺩﺓ ﺍﳌﻄﻠﻘﺔ ﻭﺍﳌﺸﻴﺌﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻟﺬﻟﻚ ﺍﳋﺎﻟﻖ ﺍﻟﻮﺍﺣﺪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺁﻳ ﹲﺔ‬
‫ﺑﺪﻳﻌﺔ ﺟﻠﻴﺔ ﺃﻳﻀ ﹰﺎ ﻟﻸﺣﺪﻳﺔ‪ ،‬ﺑﺤﻴﺚ ﺇﻥ ﻣﻦ ﻻ ﹶﻳﻘﺪﺭ ﻋﲆ ﺧﻠﻖ ﲨﻴﻊ ﺍﻟﺒﴩ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ‬
‫ﺑﻞ ﲨﻴﻊ ﺍﻟﻜﻮﻥ ﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﻀﻊ ﺗﻠﻚ ﺍﻟﺴﻤﺔ ﺍﳌﻤﻴﺰﺓ ﰲ ﺃﺣﺪ‪.‬‬
‫‪٤٩٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﺇﻥ ﻋﻮﺍﱂ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺃﻧﻮﺍﻋﻬﺎ ﺍﳌﺘﻨﻮﻋﺔ ﻭﻋﻨﺎﴏﻫﺎ ﺍﳌﺘﺒﺎﻳﻨﺔ ﻗﺪ ﺍﻧﺪﳎﺖ ﺍﻧﺪﻣﺎﺟ ﹰﺎ‬ ‫ﱠ‬
‫ﺇﻥ ﹶﻣﻦ ﱂ ﻳﻜﻦ ﻣﺎﻟﻜ ﹰﺎ ﳉﻤﻴﻊ ﺍﻟﻜﻮﻥ ﻻ ﻳﻤﻜﻨﻪ‬
‫ﺑﻌﻀﻬﺎ ﻣﻊ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﺑﺤﻴﺚ ﱠ‬ ‫ﻛﻠﻴ ﹰﺎ ﻭﺗﺪﺍﺧﻞ ﹸ‬
‫ﻧﻮﺭ ﺍﻟﺘﻮﺣﻴﺪ ﻻﺳﻢ ﺍﷲ »ﺍﻟﻔﺮﺩ« ﻗﺪ‬ ‫ﺃﻥ ﻳﺘﴫﻑ ﺑﻨﻮ ﹴﻉ ﻣﻨﻪ ﺃﻭ ﻋﻨﴫ ﻓﻴﻪ ﺗﺼﺮﻓ ﹰﺎ ﺣﻘﻴﻘﻴ ﹰﺎ‪ ،‬ﻷﻥ ﲡﲇ ﹺ‬
‫ﻓﻀﻢ ﺃﺟﺰﺍﺀﻫﺎ ﻛﺎﻓﺔ ﰲ ﻭﺣﺪﺓ ﻣﺘﺤﺪﺓ‪ ،‬ﻭﺟﻌﻞ ﻛﻞ ﺟﺰﺀ ﻣﻨﻪ ﻳﻌﻠﻦ ﺗﻠﻚ‬
‫ﹼ‬ ‫ﺃﺿﺎﺀ ﺃﺭﺟﺎﺀ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪،‬‬
‫ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪.‬‬
‫ﻼ‪ :‬ﻛﲈ ﺃﻥ ﻛﻮﻥ ﺍﻟﺸﻤﺲ ﻣﺼﺒﺎﺣ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ ﳍﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻳﺸﲑ ﺇﱃ ﺃﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﺄﲨﻌﻬﺎ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﻭﻛﻮﻥ ﺍﻟﻨﺎﺭ ﻧﺎﺭ ﹰﺍ ﻭﺍﺣﺪﺓ‬
‫ﹶ‬ ‫ﻛﻮﻥ ﺍﳍﻮﺍﺀ ﻫﻮﺍ ﹰﺀ ﻭﺍﺣﺪ ﹰﺍ ﻳﺴﻌﻰ ﳋﺪﻣﺔ ﺍﻷﺣﻴﺎﺀ ﻛﻠﻬﺎ‪..‬‬
‫ﻣﻠﻚ ﻟﻮﺍﺣﺪ‪ ،‬ﻓﺈﻥ ﹶ‬
‫ﹲ‬
‫ﺗﻮﻗﺪ ﲠﺎ ﺍﳊﺎﺟﺎﺕ ﻛﻠﻬﺎ‪ ..‬ﻭﻛﻮﻥ ﺍﻟﺴﺤﺎﺏ ﻭﺍﺣﺪ ﹰﺍ ﻳﺴﻘﻲ ﺍﻷﺭﺽ‪ ..‬ﻭﻛﻮﻥ ﺍﻷﻣﻄﺎﺭ ﻭﺍﺣﺪﺓ ﺗﺄﰐ‬
‫ﻹﻏﺎﺛﺔ ﺍﻷﺣﻴﺎﺀ ﻛﺎﻓﺔ‪ ..‬ﻭﺍﻧﺘﺸﺎﺭ ﺃﻏﻠﺐ ﺍﻷﺣﻴﺎﺀ ﻣﻦ ﻧﺒﺎﺗﺎﺕ ﻭﺣﻴﻮﺍﻧﺎﺕ ﺍﻧﺘﺸﺎﺭ ﹰﺍ ﻃﻠﻴﻘ ﹰﺎ ﰲ ﺃﺭﺟﺎﺀ‬
‫ﺍﻷﺭﺽ ﻛﺎﻓﺔ ﻣﻊ ﻭﺣﺪﺓ ﻧﻮﻋﻴﺘﻬﺎ‪ ،‬ﻭﻭﺣﺪﺓ ﻣﺴﻜﻨﻬﺎ‪ ..‬ﻛﻞ ﺫﻟﻚ ﺇﺷﺎﺭﺍﺕ ﻗﺎﻃﻌﺔ ﻭﺷﻬﺎﺩﺍﺕ ﺻﺎﺩﻗﺔ‬
‫ﹴ‬
‫ﻭﺍﺣﺪ ﺃﺣﺪ‪.‬‬ ‫ﻣﻠﻚ ﳌﺎﻟﻚ‬ ‫ﹺ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﻣﺴﺎﻛﻨﹶﻬﺎ ﻭﻣﻮﺍﺿ ﹶﻌﻬﺎ ﺇﻧﲈ ﻫﻲ ﹲ‬ ‫ﻋﲆ ﺃﻥ ﺗﻠﻚ‬
‫ﻓﻔﻲ ﺿﻮﺀ ﻫﺬﺍ ﻭﻗﻴﺎﺳ ﹰﺎ ﻋﻠﻴﻪ ﻧﺮ￯‪ :‬ﺃﻥ ﺗﺪﺍﺧﻞ ﺍﻷﻧﻮﺍﻉ ﺍﳌﺨﺘﻠﻔﺔ ﻟﻠﻜﺎﺋﻨﺎﺕ ﻭﺍﻧﺪﻣﺎﺟﻬﺎ‬
‫ﺍﻟﺸﺪﻳﺪ ﺑﺒﻌﻀﻬﺎ ﻗﺪ ﺟﻌﻞ ﻣﺠﻤﻮ ﹶﻋﻬﺎ ﺑﻤﺜﺎﺑﺔ ﹴ‬
‫ﻛﻞ ﻭﺍﺣﺪ ﻻ ﻳﻘﺒﻞ ﺍﻟﺘﺠﺰﺋﺔ ﻗﻄﻌ ﹰﺎ ﻣﻦ ﺣﻴﺚ ﺍﻹﳚﺎﺩ‪.‬‬
‫ﺣﻜﻤﻪ ﻋﲆ ﲨﻴﻊ ﺍﻟﻜﻮﻥ ﻻ ﻳﻤﻜﻨﻪ ‪-‬ﻣﻦ ﺣﻴﺚ ﺍﳋﻠﻖ ﻭﺍﻟﺮﺑﻮﺑﻴﺔ‪ -‬ﺃﻥ‬ ‫ﹶ‬ ‫ﻓﺎﻟﺬﻱ ﻻ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﹸﻳﻨ ﹼﻔﺬ‬
‫ﺃﻱ ﳾﺀ ﻓﻴﻪ‪ ،‬ﺣﺘﻰ ﻟﻮ ﻛﺎﻥ ﺫﻟﻚ ﺍﻟﴚﺀ ﺫﺭ ﹰﺓ ﺃﻭ ﺃﺻﻐﺮ ﻣﻨﻬﺎ‪.‬‬ ‫ﹺ‬
‫ﹸﻳﺨﻀﻊ ﻟﺮﺑﻮﺑﻴﺘﻪ ﱠ‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﺗﺤﻮﻝ ﺍﻟﻜﻮﻥ ﻛ ﱡﻠﻪ ﺑﺎﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﺍﷲ »ﺍﻟﻔﺮﺩ« ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ ﺭﺳﺎﺋﻞ ﺻﻤﺪﺍﻧﻴﺔ‬
‫ﻟﻘﺪ ﹼ‬
‫ﻭﻣﻜﺎﺗﻴﺐ ﺭﺑﺎﻧﻴﺔ ﻣﺘﺪﺍﺧﻠﺔ ﺑﻌﻀﻬﺎ ﰲ ﺍﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﺗﺰﺧﺮ ﱡ‬
‫ﻛﻞ ﺭﺳﺎﻟﺔ ﻣﻨﻬﺎ ﺑﺂﻳﺎﺕ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‬
‫ﹺ‬
‫ﺑﺼﲈﺕ ﺍﻷﺣﺪﻳﺔ ﺑﻌﺪﺩ ﻛﻠﲈﲥﺎ‪ ،‬ﺑﻞ ﺇﻥ ﻛﻞ ﻛﻠﻤﺔ ﻓﻴﻬﺎ ﺗﹸﻔﺼﺢ‬ ‫ﻭﺃﺧﺘﺎﻡ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﲢﻤﻞ ﻛﻞ ﺭﺳﺎﻟﺔ‬
‫ﺍﻟﺨﺘﻢ ﺃﻭ ﺍﻟﺘﻮﻗﻴﻊ ﰲ ﺍﻟﺮﺳﺎﻟﺔ ﻋﲆ ﻛﺎﺗﺒﻬﺎ‪ ،‬ﻓﺈﻥ ﻛﻞ ﺯﻫﺮﺓ ﻭﻛﻞ‬
‫ﹸ‬ ‫ﻋﻦ ﻭﺣﺪﺍﻧﻴﺔ ﻛﺎﺗﺒﻬﺎ؛ ﺇﺫ ﻛﲈ ﻳﺪﻝ‬
‫ﺧﺘﻢ ﺍﻷﺣﺪﻳﺔ ﻭﻃﻐﺮﺍﺀ ﺍﻟﺼﻤﺪﺍﻧﻴﺔ‬ ‫ﺛﻤﺮﺓ‪ ،‬ﻭﻛﻞ ﻋﺸﺐ‪ ،‬ﻭﻛﻞ ﺣﻴﻮﺍﻥ‪ ،‬ﻭﻛﻞ ﺷﺠﺮ‪ ،‬ﺇﻧﲈ ﻳﻤﺜﻞ ﹶ‬
‫ﹴ‬
‫ﺣﺪﻳﻘﺔ‬ ‫ﻼ‪ -‬ﰲ‬‫ﻭﻛﺄﳖﺎ ﺃﺧﺘﺎﻡ ﳌﻮﺍﺿﻌﻬﺎ ﺍﻟﺘﻲ ﺗﺘﺨﺬ ﻫﻴﺌﺔ ﺍﻟﺮﺳﺎﺋﻞ ﻓﺘﺒﲔ ﻛﺎﺗ ﹶﺒﻬﺎ‪ .‬ﻓﺰﻫﺮ ﹲﺓ ﺻﻔﺮﺍﺀ ‪-‬ﻣﺜ ﹰ‬
‫ﻓﻤ ﹾﻦ ﻛﺎﻥ ﻣﺎﻟﻜ ﹰﺎ ﻟﺬﻟﻚ ﺍﳋﺘﻢ‬
‫ﻣﺼﻮﺭ ﺍﳊﺪﻳﻘﺔ‪ ،‬ﹶ‬‫ﻣﺎ‪ .‬ﻫﺬﻩ ﺍﻟﺰﻫﺮﺓ ﻫﻲ ﺑﻤﺜﺎﺑﺔ ﺧﺘ ﹴﻢ ﻳﺪﻝ ﺑﻮﺿﻮﺡ ﻋﲆ ﱢ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٩٤‬‬
‫ﻣﺎﻟﻚ ﳉﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺗﻠﻚ ﺍﻟﺰﻫﺮﺓ ﻭﻣﺜﻴﻼﲥﺎ ﺍﳌﺒﺜﻮﺛﺔ ﻋﲆ ﺍﻷﺭﺽ ﻛﺎﻓﺔ‪ ،‬ﻭﻳﺪﻝ ﺃﻳﻀ ﹰﺎ‬‫‪-‬ﺍﻟﺰﻫﺮﺓ‪ -‬ﻓﻬﻮ ﹲ‬
‫ﲡﻞ ﺑﺎﻫﺮ‬‫ﻋﲆ ﺃﻥ ﺗﻠﻚ ﺍﳊﺪﻳﻘﺔ ﻛﺘﺎﺑﺘﹸﻪ‪ .‬ﺃﻱ ﺇﻥ ﻛﻞ ﳾﺀ ﹸﻳ ﹾﺴﻨﹺﺪﹸ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺇﱃ ﺧﺎﻟﻘﻪ ﻭﻳﺸﲑ ﺇﱃ ﹴ‬
‫ﻋﻈﻴﻢ ﻟﻮﺣﺪﺍﻧﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ‪.‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬
‫ﻟﻘﺪ ﺃﻭﺿﺤﺖ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﰲ ﺃﺟﺰﺍﺋﻬﺎ ﺍﻟﻜﺜﲑﺓ ﺑﱪﺍﻫﲔ ﻣﺘﻌﺪﺩﺓ ﺃﻥ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ‬
‫ﻭﺍﺿﺢ ﻭﺿﻮﺡ ﺍﻟﺸﻤﺲ‪ ،‬ﻓﻬﻮ ﻣﻘﺒﻮﻝ ﰲ ﺍﻷﻋﲈﻕ ﺇﱃ ﺣﺪ ﺍﻟﺴﻬﻮﻟﺔ‬ ‫ﹲ‬ ‫ﻻﺳﻢ ﺍﷲ ﺍﻟﻔﺮﺩ ﻣﻊ ﺃﻧﻪ‬
‫ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﻫﻮ ﻣﺴﺘﺴﺎﻍ ﻋﻘﻼﹰ ﻭﻣﻨﻄﻘ ﹰﺎ ﺇﱃ ﺣﺪ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﺒﺪﺍﻫﺔ‪ .‬ﻭﺑﻌﻜﺴﻪ ﺍﻟﴩﻙ ﺍﳌﻨﺎﰲ ﻟﺬﻟﻚ‬
‫ﺍﻟﺘﺠﲇ‪ ،‬ﻓﻬﻮ ﻣﻌ ﹼﻘﺪ ﺇﱃ ﺃﻗﴡ ﺣﺪﻭﺩ ﺍﻟﺘﻌﻘﻴﺪ‪ ،‬ﻭﻏﲑ ﻣﻨﻄﻘﻲ ﺇﻃﻼﻗ ﹰﺎ‪ ،‬ﻭﻫﻮ ﺑﻌﻴﺪ ﺟﺪ ﹰﺍ ﻋﻦ ﺍﳌﻌﻘﻮﻝ‬
‫ﺇﱃ ﺣﺪ ﺍﳌﺤﺎﻝ ﻭﺍﻻﻣﺘﻨﺎﻉ‪ .‬ﺳﻨﺒﲔ ﻫﻨﺎ ﺛﻼﺙ ﻧﻘﺎﻁ ﻣﻦ ﺗﻠﻚ ﺍﻷﺩﻟﺔ ﻓﻘﻂ‪ ،‬ﻭﻧﺤﻴﻞ ﺗﻔﺎﺻﻴﻠﻬﺎ ﺇﱃ‬
‫ﺍﻟﺮﺳﺎﺋﻞ ﺍﻷﺧﺮ￯‪.‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‪ :‬ﻟﻘﺪ ﺃﺛﺒﺘﻨﺎ ﺑﱪﺍﻫﲔ ﻗﺎﻃﻌﺔ ﰲ ﺧﺘﺎﻡ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﺎﴍﺓ« ﻭﰲ »ﺍﻟﻜﻠﻤﺔ‬
‫ﻼ ﺃﻧﻪ‪ :‬ﻣﻦ ﺍﻟﺴﻬﻮﻟﺔ‬‫ﻼ‪ ،‬ﻭﰲ ﺧﺘﺎﻡ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﻌﴩﻳﻦ« ﻣﻔﺼ ﹰ‬ ‫ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﴩﻳﻦ« ﺇﺛﺒﺎﺗ ﹰﺎ ﻣﺠﻤ ﹰ‬
‫ﺃﺻﻐﺮ ﳾﺀ ﻋﲆ ﺣﺪﹼ ﺳﻮﺍﺀ‪،‬‬ ‫ﹺ‬ ‫ﻭﺧﻠﻖ‬
‫ﹸ‬ ‫ﻠﻖ ﺃﻋﻈﻢ ﹺﺟﺮﻡ‪،‬‬
‫ﻭﺍﻟﻴﴪ ﻋﲆ ﻗﺪﺭﺓ »ﺍﻷﺣﺪ ﺍﻟﻔﺮﺩ« ﺳﺒﺤﺎﻧﻪ‪ ،‬ﹶﺧ ﹸ‬
‫ﺤﺪﺙ ﰲ ﻛﻞ ﺭﺑﻴﻊ ﺑﺴﻬﻮﻟﺔ ﺑﺎﻟﻐﺔ‬ ‫ﺯﻫﺮﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻳ ﹺ‬
‫ﹴ‬ ‫ﴪ ﹺ‬
‫ﺧﻠﻖ‬ ‫ﺍﻟﺮﺑﻴﻊ ﺍﻟﺸﺎﺳﻊ ﺑ ﹸﻴ ﹺ‬ ‫ﻓﻬﻮ ﺳﺒﺤﺎﻧﻪ ﳜﻠﻖ‬
‫ﹸ‬ ‫ﹶ‬
‫ﻣﺸﺎﻫﺪ‪ -‬ﻭ ﹸﻳﺮﺍﻋﻲ ﺷﺠﺮﺓ ﺿﺨﻤﺔ ﺑﺎﺳﻘﺔ ﺑ ﹸﻴﴪ ﻣﺮﺍﻋﺎﺗﻪ‬‫ﹶ‬ ‫ﺁﻻﻓ ﹰﺎ ﻣﻦ ﻧﲈﺫﺝ ﺍﳊﴩ ﻭﺍﻟﻨﺸﻮﺭ ‪-‬ﻛﲈ ﻫﻮ‬
‫ﹴ‬ ‫ﹺ‬
‫ﺯﻫﺮﺓ ﻓﻴﻪ ﻣﻦ‬ ‫ﺧﻠﻖ ﱢ‬
‫ﻛﻞ‬ ‫ﺃﻱ ﻣﻦ ﺫﻟﻚ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﳌﺘﻌﺪﺩﺓ‪ ،‬ﻷﺻﺒﺢ ﹸ‬ ‫ﻓﺎﻛﻬ ﹰﺔ ﺻﻐﲑﺓ‪ .‬ﻓﻠﻮ ﹸﺃﺳﻨﺪ ﹲ‬
‫ﻠﻖ ﻛﻞ ﹴ‬
‫ﺛﻤﺮﺓ ﻓﻴﻪ ﻣﻦ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻣﺎ ﻟﻠﺸﺠﺮﺓ ﺍﻟﺒﺎﺳﻘﺔ‪.‬‬ ‫ﺍﳌﺸﻜﻼﺕ ﻣﺎ ﻟﻠﺮﺑﻴﻊ ﺍﻟﺸﺎﺳﻊ‪ ،‬ﻭﰲ ﹶﺧ ﹺ‬

‫ﺑﺎﻟﻤﺆﻥ ﻭﺍﻟﻌﺘﺎﺩ ﺑﺄﻣﺮ ﺻﺎﺩﺭ ﻣﻦ ﻗﺎﺋﺪ ﻭﺍﺣﺪ‪ ،‬ﻣﻦ‬

‫ﹶ‬ ‫ﺗﺠﻬﻴﺰ ﺍﳉﻴﺶ ﺑﺄﻛﻤﻠﻪ‬
‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻛﺎﻥ‬
‫ﻼ ﻭﺑﺴﻴﻄ ﹰﺎ ﻛﺘﺠﻬﻴﺰ ﺟﻨﺪﻱ ﻭﺍﺣﺪ‪ ،‬ﻳﻜﻮﻥ ﺻﻌﺒ ﹰﺎ ﺑﻞ ﻣﻤﺘﻨﻌ ﹰﺎ ﺃﻥ ﻳﻜﻮﻥ ﻛﻞ‬ ‫ﻣﺼﺪﺭ ﻭﺍﺣﺪ‪ ،‬ﺳﻬ ﹰ‬
‫ﹴ‬
‫ﻋﻨﺪﺋﺬ ﳛﺘﺎﺝ ﻛﻞ‬ ‫ﺟﻨﺪﻱ ﻳﺘﺠﻬﺰ ﻣﻦ ﻣﻌﺎﻣﻞ ﻣﺘﻔﺮﻗﺔ ﻭﻳﺘﻠﻘﻰ ﺍﻷﻭﺍﻣﺮ ﻣﻦ ﺇﺩﺍﺭﺍﺕ ﻣﺘﻌﺪﺩﺓ ﻛﺜﲑﺓ‪ ،‬ﺇﺫ‬
‫ﺟﻨﺪﻱ ﺇﱃ ﻣﻌﺎﻣﻞ ﺑﻘﺪﺭ ﺃﻓﺮﺍﺩ ﺍﳉﻴﺶ ﺑﺄﻛﻤﻠﻪ!!‬
‫ﺍﻟﺨﻠﻖ ﻭﺍﻹﳚﺎﺩ‬
‫ﹸ‬ ‫ﺍﻷﻣﺮ ﻳﺴﻬﻞ ﺑﺎﻟﻮﺣﺪﺓ ﻭﻳﺼﻌﺐ ﺑﺎﻟﻜﺜﺮﺓ ﻫﻜﺬﺍ‪ ،‬ﻛﺬﻟﻚ ﺇﺫﺍ ﹸﺃﺳﻨﹺﺪ‬
‫ﹶ‬ ‫ﻓﻜﲈ ﺃﻥ‬
‫ﻼ ﻛﺨﻠﻖ ﻓﺮﺩ‬‫ﺧﻠﻖ ﺃﻓﺮﺍﺩ ﻏﲑ ﳏﺪﻭﺩﺓ ﻟﻨﻮ ﹴﻉ ﻭﺍﺣﺪ ﻳﻜﻮﻥ ﺳﻬ ﹰ‬
‫ﺇﱃ »ﺍﻟﻔﺮﺩ ﺍﻷﺣﺪ« ﺟﻞ ﻭﻋﻼ‪ ،‬ﻓﺈﻥ ﹶ‬
‫‪٤٩٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻛﻞ ﹴ‬
‫ﻓﺮﺩ ﻳﻜﻮﻥ ﹸﻣﻌﻀ ﹰ‬
‫ﻼ ﻭﺻﻌﺒ ﹰﺎ ﻛﺨﻠﻖ ﺍﻟﻨﻮﻉ ﺍﻟﻮﺍﺳﻊ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﺑﻴﻨﲈ ﻟﻮ ﹸﺃﺳﻨﹺﺪ ﺇﱃ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﻓﺈﻥ ﹶ‬
‫ﺧﻠﻖ ﹼ‬
‫ﺍﻟﻜﺜﲑ‪.‬‬
‫ﺃﺟﻞ‪ ،‬ﺇﻥ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺍﻟﺘﻔﺮﺩ ﲡﻌﻞ ﱠ‬
‫ﻛﻞ ﳾﺀ ﻣﻨﺘﺴﺒ ﹰﺎ ﻭﻣﺴﺘﻨﺪ ﹰﺍ ﺇﱃ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺍﻟﻮﺍﺣﺪﺓ‪،‬‬
‫ﻭﻳﺼﺒﺢ ﻫﺬﺍ ﺍﻻﻧﺘﺴﺎﺏ ﻭﺍﻻﺳﺘﻨﺎﺩ ﻗﻮ ﹰﺓ ﻻ ﺣﺪﹼ ﳍﺎ ﻟﺬﻟﻚ ﺍﻟﴚﺀ‪ ،‬ﺣﺘﻰ ﻳﻤﻜﻨﻪ ﺃﻥ ﹸﻳﻨﺠﺰ ﻣﻦ ﺍﻷﻋﲈﻝ‬
‫ﺃﻟﻮﻑ ﺍﳌﺮﺍﺕ ﻣﻌﺘﻤﺪ ﹰﺍ ﻋﲆ ﴎ ﺫﻟﻚ‬
‫ﹶ‬ ‫ﺍﳉﺴﻴﻤﺔ‪ ،‬ﻭﻳﻮ ﹼﻟﺪ ﻣﻦ ﺍﻟﻨﺘﺎﺋﺞ ﺍﻟﻌﻈﻴﻤﺔ ﻣﺎ ﻳﻔﻮﻕ ﻗﻮﺗﹶﻪ ﺍﻟﺬﺍﺗﻴﺔ‬
‫ﹺ‬
‫ﻭﻣﺎﻟﻜﻬﺎ‬ ‫ﺍﻻﺳﺘﻨﺎﺩ ﻭﺍﻻﻧﺘﺴﺎﺏ‪ .‬ﺃﻣﺎ ﺍﻟﺬﻱ ﻻ ﻳﺴﺘﻨﺪ ﻭﻻ ﻳﻨﺘﺴﺐ ﺇﱃ ﺻﺎﺣﺐ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻟﻌﻈﻤﻰ‬
‫ﻧﺘﺎﺋﺠﻬﺎ‬
‫ﹸ‬ ‫»ﺍﻟﻔﺮﺩ ﺍﻷﺣﺪ« ﻓﺴﻴﻨﺠﺰ ﻣﻦ ﺍﻷﻋﲈﻝ ﻣﺎ ﺗﺘﺤﻤﻠﻪ ﻗﻮﺗﹸﻪ ﺍﻟﺬﺍﺗﻴﺔ ﺍﳌﺤﺪﻭﺩﺓ ﺟﺪ ﹰﺍ‪ ،‬ﻭﺗﻨﺤﴪ‬
‫ﺗﺒﻌ ﹰﺎ ﻟﺬﻟﻚ‪.‬‬
‫ﻼ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﺍﻧﺘﺴﺐ ﺇﱃ ﻗﺎﺋﺪ ﻋﻈﻴﻢ ﻭﺍﺳﺘﻨﺪ ﺇﻟﻴﻪ ﺑﺼﻔﺔ ﺍﳉﻨﺪﻳﺔ‪ ،‬ﻳﺼﺒﺢ ﻟﻪ ﻫﺬﺍ‬ ‫ﻓﻤﺜ ﹰ‬
‫ﺍﻻﻧﺘﺴﺎﺏ ﻭﺍﻻﺳﺘﻨﺎﺩ ﺑﻤﺜﺎﺑﺔ ﹴ‬
‫ﻗﻮﺓ ﻣﻤﺪﹼ ﺓ ﻻ ﺗﻨﻔﺪ‪ ،‬ﻓﻼ ﻳﻀﻄﺮ ﺇﱃ ﲪﻞ ﺫﺧﲑﺗﻪ ﻭﻋﺘﺎﺩﻩ ﻣﻌﻪ‪ ،‬ﻟﺬﺍ‬
‫ﻘﺪﻡ ﻋﲆ ﺃﴎ ﻗﺎﺋﺪ ﺟﻴﺶ ﺍﻟﻌﺪﻭ ﺍﳌﻐﻠﻮﺏ ﻣﻊ ﹴ‬
‫ﺁﻻﻑ ﳑﻦ ﻣﻌﻪ‪ ،‬ﺑﻴﻨﲈ ﺍﻟﺴﺎﺋﺐ ﺍﻟﺬﻱ ﱂ ﻳﻨﺨﺮﻁ‬ ‫ﻗﺪ ﻳ ﹺ‬
‫ﹸ‬
‫ﻣﻀﻄﺮ ﺇﱃ ﲪﻞ ﺫﺧﲑﺗﻪ ﻭﻋﺘﺎﺩﻩ ﻣﻌﻪ‪ ،‬ﻭﻣﻬﲈ ﺑﻠﻎ ﻣﻦ ﺍﻟﺸﺠﺎﻋﺔ ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻘﺎﻭﻡ‬ ‫ﹲ‬ ‫ﰲ ﺍﳉﻨﺪﻳﺔ‪،‬‬
‫ﺑﺘﻠﻚ ﺍﻟﻘﻮﺓ ﹼﺇﻻ ﺑﻀﻌ ﹶﺔ ﺃﻓﺮﺍﺩ ﻣﻦ ﺍﻟﻌﺪﻭ‪ ،‬ﻭﻗﺪ ﻻ ﻳﺜﺒﺖ ﺃﻣﺎﻣﻬﻢ ﹼﺇﻻ ﻟﻔﱰﺓ ﻗﻠﻴﻠﺔ‪.‬‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺮ￯ ﺃﻥ ﻗﻮﺓ ﺍﻻﺳﺘﻨﺎﺩ ﻭﺍﻻﻧﺘﺴﺎﺏ ‪-‬ﺍﻟﺘﻲ ﰲ ﺍﻟﻔﺮﺩﻳﺔ ﻭﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ -‬ﲡﻌﻞ ﺍﻟﻨﻤﻠﺔ‬
‫ﺍﻟﺼﻐﲑﺓ ﺗﻘﺪﻡ ﻋﲆ ﺇﻫﻼﻙ ﻓﺮﻋﻮﻥ ﻋﻨﻴﺪ‪ ،‬ﻭﲡﻌﻞ ﺍﻟﺒﻌﻮﺿﺔ ﺍﻟﺮﻗﻴﻘﺔ ﲡﻬﺰ ﻋﲆ ﻧﻤﺮﻭﺩ ﻃﺎﻏﻴﺔ‪،‬‬
‫ﹺ‬
‫ﻟﺘﺤﻤﻞ ﻋﲆ ﻇﻬﺮﻫﺎ ﺷﺠﺮﺓ‬ ‫ﻭﲡﻌﻞ ﺍﳌﻴﻜﺮﻭﺏ ﺍﻟﺒﺴﻴﻂ ﻳﺪﻣﺮ ﺑﺎﻏﻴ ﹰﺎ ﺃﺛﻴﻤ ﹰﺎ‪ ..‬ﻛﲈ ﺗﻤﺪﹼ ﺍﻟﺒﺬﺭﺓ ﺍﻟﺼﻐﲑﺓ‬
‫ﺻﻨﻮﺑﺮ ﺑﺎﺳﻘﺔ ﺷﺎﻫﻘﺔ‪ ..‬ﻛﻞ ﺫﻟﻚ ﺑﺎﺳﻢ ﺫﻟﻚ ﺍﻻﻧﺘﺴﺎﺏ ﻭﺑﴪ ﺫﻟﻚ ﺍﻻﺳﺘﻨﺎﺩ‪.‬‬
‫ﻭﻳﺤﺸﺪﻫﻢ ﻹﻧﻘﺎﺫ ﺟﻨﺪﻱ‬ ‫ﹼ‬ ‫ﺟﻤﻴﻊ ﺟﻨﻮﺩﻩ‬
‫ﹶ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻗﺎﺋﺪ ﹰﺍ ﻋﻈﻴﻤ ﹰﺎ ﺷﻬﻤ ﹰﺎ ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﺴﺘﻨﻔﺮ‬
‫ﻭﺍﺣﺪ ﻭﺇﻣﺪﺍﺩﻩ‪ ،‬ﻭﺍﳉﻨﺪﻱ ﺑﺪﻭﺭﻩ ﻳﺴﺘﺸﻌﺮ ﻛﺄﻥ ﺟﻴﺸ ﹰﺎ ﺟﺮﺍﺭ ﹰﺍ ﻳﺴﻨﺪﻩ ﻭﻳﻤﺪﹼ ﻩ ﺑﻘﻮﺓ ﻣﻌﻨﻮﻳﺔ ﻋﺎﻟﻴﺔ‬
‫ﺣﺘﻰ ﺗﻤﻜﹼﻨﻪ ﻣﻦ ﺃﻥ ﻳﻨﻬﺾ ﺑﺄﻋﲈﻝ ﺟﺴﺎﻡ ﺑﺎﺳﻢ ﺍﻟﻘﺎﺋﺪ‪ .‬ﻓﺎﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ )ﻭﻟﻪ ﺍﳌﺜﻞ ﺍﻷﻋﲆ(‬
‫ﻷﻧﻪ ﻓﺮﺩ ﻭﺍﺣﺪ ﺃﺣﺪ‪ ،‬ﻓﻼ ﺣﺎﺟﺔ ﰲ ﺃﻳﺔ ﺟﻬﺔ ﺇﱃ ﺃﺣﺪ ﻏﲑﻩ‪ ،‬ﻭﺇﺫﺍ ﺍﻓﱰﺿﺖ ﺍﳊﺎﺟﺔ ﰲ ﺟﻬﺔ ﻣﺎ‪،‬‬
‫ﻓﺈﻧﻪ ﻳﺴﺘﻨﻔﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛﻠﻬﺎ ﻹﻣﺪﺍﺩ ﺫﻟﻚ ﺍﻟﴚﺀ ﻭﺇﺳﻨﺎﺩﻩ‪ ،‬ﻓﻴﺤﴩ ﺳﺒﺤﺎﻧﻪ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻷﺟﻠﻪ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻳﺴﺘﻨﺪ ﱡ‬
‫ﻛﻞ ﳾﺀ ﺇﱃ ﻗﻮﺓ ﻋﻈﻴﻤﺔ ﻫﺎﺋﻠﺔ ﲤﻠﻚ ﻣﻘﺎﻟﻴﺪ ﺍﻟﻜﻮﻥ ﺑﺄﴎﻩ‪ ..‬ﻭﻫﻜﺬﺍ ﻳﺴﺘﻤﺪ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٩٦‬‬
‫ﻛﻞ ﳾﺀ ﰲ ﺍﻟﻮﺟﻮﺩ ﻗﻮﺗﹶﻪ ﻣﻦ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻹﳍﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺍﳌﻄﻠﻘﺔ‪ ..‬ﻣﻦ ﺫﻟﻚ »ﺍﻟﻔﺮﺩ ﺍﻷﺣﺪ« ﹼ‬
‫ﺟﻞ‬ ‫ﱡ‬
‫ﻭﻋﻼ‪.‬‬

‫ﻓﻠﻮﻻ »ﺍﻟﻔﺮﺩﻳﺔ«‪ ..‬ﻟﻔ ﹶﻘﺪ ﻛﻞ ﳾﺀ ﻫﺬﻩ ﺍﻟﻘﻮﺓ ﺍﳉﺒﺎﺭﺓ‪ ،‬ﻭﻟﺴﻘﻂ ﺇﱃ ﺍﻟﻌﺪﻡ ﻭﺗﻼﺷﺖ ﹸ‬
‫ﻧﺘﺎﺋﺠﻪ‪.‬‬
‫ﻓﲈ ﺗﺮﺍﻩ ﻣﻦ ﻇﻬﻮﺭ ﻧﺘﺎﺋﺞ ﻋﻈﻴﻤﺔ ﻫﺎﺋﻠﺔ ﻣﻦ ﺃﺷﻴﺎﺀ ﺑﺴﻴﻄﺔ ﺗﺎﻓﻬﺔ‪ ،‬ﺗﺮﺷﺪﻧﺎ ﺑﺎﻟﺒﺪﺍﻫﺔ ﺇﱃ ﺍﻟﻔﺮﺩﻳﺔ‬
‫ﻭﺛﻤﺎﺭﻩ ﻣﻨﺤﺼﺮ ﹰﺓ ﰲ ﻗﻮﺗﻪ ﻭﻣﺎﺩﺗﻪ ﺍﻟﻀﺌﻴﻠﺔ‪ ،‬ﻭﺗﺼﻐﺮ‬
‫ﹸ‬ ‫ﻛﻞ ﳾﺀ‬ ‫ﻧﺘﺎﺋﺞ ﱢ‬
‫ﻭﺍﻷﺣﺪﻳﺔ‪ .‬ﻭﻟﻮﻻﻫﺎ ﻟﺒﻘﻴﺖ ﹸ‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﺑﻞ ﺗﺰﻭﻝ‪ .‬ﺃﻻ ﺗﺮ￯ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺜﻤﻴﻨﺔ ﺍﻟﻨﻔﻴﺴﺔ ﻛﺎﻟﻔﻮﺍﻛﻪ ﻭﺍﳋﴬ ﻭﻏﲑﻫﺎ ﻣﺒﺬﻭﻟﺔ‬ ‫ﹴ‬
‫ﻋﻨﺪﺋﺬ‬
‫ﹸ‬
‫ﻭﻣﺘﻮﺍﻓﺮﺓ ﺃﻣﺎﻣﻨﺎ‪ .‬ﻣﺎ ﺫﻟﻚ ﹼﺇﻻ ﺑﴪ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺍﻻﻧﺘﺴﺎﺏ ﻭﺣﴩ ﲨﻴﻊ ﺍﻟﻘﻮ￯‪ ،‬ﻓﻠﻮﻻ »ﺍﻟﻔﺮﺩﻳﺔ«‬
‫ﳌﺎ ﻛﻨﺎ ﻧﺤﺼﻞ ﺑﺂﻻﻑ ﺍﻟﺪﺭﺍﻫﻢ ﻣﺎ ﻧﺤﺼﻠﻪ ﺍﻟﻴﻮﻡ ﻣﻦ ﺑﻄﻴﺦ ﺃﻭ ﺭﻣﺎﻥ ﺑﺪﺭﺍﻫﻢ ﻣﻌﺪﻭﺩﺓ‪ .‬ﻓﻜﻞ ﻣﺎ‬
‫ﻧﺸﺎﻫﺪﻩ ﻣﻦ ﺑﺴﺎﻃﺔ ﺍﻷﻣﻮﺭ ﻭﺍﻷﺷﻴﺎﺀ ﻭﺳﻬﻮﻟﺘﻬﺎ ﻭﺭﺧﺼﻬﺎ ﻭﺗﻮﻓﺮﻫﺎ ﺇﻧﲈ ﻫﻲ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‬
‫ﻭﺗﺸﻬﺪ ﺑﺎﻟﻔﺮﺩﻳﺔ‪.‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺇﻥ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺗﹸﺨ ﹶﻠﻖ ﻭﺗﻈﻬﺮ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﺑﻮﺟﻬﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﳋﻠﻖ ﻣﻦ ﺍﻟﻌﺪﻡ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﻌ ﱠﺒﺮ ﻋﻨﻪ ﺑـ»ﺍﻹﺑﺪﺍﻉ ﻭﺍﻻﺧﱰﺍﻉ«‪.‬‬
‫ﻭﻣﻨﺢ ﺍﻟﻮﺟﻮﺩ ﳍﺎ ﻣﻦ ﺃﺷﻴﺎﺀ ﺣﺎﴐﺓ‪ ،‬ﺃﻱ‬
‫ﹸ‬ ‫ﺍﻟﺜﺎﲏ‪ :‬ﺇﻧﺸﺎﺅﻫﺎ ﻣﻦ ﻋﻨﺎﴏ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﻭﺗﺮﻛﻴ ﹸﺒﻬﺎ‬
‫ﺑـ»ﺍﻟﱰﻛﻴﺐ ﻭﺍﻹﻧﺸﺎﺀ«‪.‬‬
‫ﻓﺈﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻦ ﺯﺍﻭﻳﺔ ﴎ ﺍﻷﺣﺪﻳﺔ ﻭﲡﲇ ﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻧﺮ￯ ﺃﻥ ﺧﻠ ﹶﻘﻬﺎ ﻭﺇﻳﺠﺎ ﹶﺩﻫﺎ‬
‫ﺃﻣﺮ ﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ﺇﱃ ﺍﻟﻔﺮﺩﻳﺔ‬ ‫ﻔﻮﺽ ﹸ‬ ‫ﻳﻜﻮﻥ ﺳﻬﻼﹰ ﻭﻫ ﹼﻴﻨ ﹰﺎ ﺇﱃ ﺣﺪ ﺍﻟﻮﺟﻮﺏ ﻭﺍﻟﺒﺪﺍﻫﺔ‪ ،‬ﺑﻴﻨﲈ ﺇﻥ ﱂ ﹸﻳ ﱠ‬
‫ﺃﻣﻮﺭ ﻏﲑ ﻣﻌﻘﻮﻟﺔ ﻭﻏﲑ ﻣﻨﻄﻘﻴﺔ ﺇﱃ ﺣﺪ ﺍﳌﺤﺎﻝ‬
‫ﻭﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻓﺴﺘﺘﻌﻘﺪ ﺍﻷﻣﻮﺭ ﻭﺗﺘﺸﺎﺑﻚ‪ ،‬ﻭﺗﻈﻬﺮ ﹲ‬
‫ﻭﺍﻻﻣﺘﻨﺎﻉ‪ .‬ﻭﺣﻴﺚ ﺇﻧﻨﺎ ﻧﺮ￯ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻗﺎﻃﺒﺔ ﺗﻈﻬﺮ ﺇﱃ ﺍﻟﻮﺟﻮﺩ ﻣﻦ ﺩﻭﻥ ﺻﻌﻮﺑﺔ ﻭﺗﻜﻠﻒ‪ ،‬ﻭﻣﻦ‬
‫ﻏﲑ ﻋﻨﺎﺀ‪ ،‬ﻭﻋﲆ ﺃﺗﻢ ﺻﻮﺭﺓ ﻭﻛﻴﻔﻴﺔ‪ ،‬ﻳﺜﺒﺖ ﻟﻨﺎ ﺑﺪﺍﻫﺔ ﺇﺫﻥ ﲡﲇ ﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻭﻳﺘﺒﲔ ﻟﻨﺎ‪ :‬ﺃﻥ ﻛﻞ ﳾﺀ ﰲ‬
‫ﺍﻟﻮﺟﻮﺩ ﺇﻧﲈ ﻫﻮ ﻣﻦ ﺇﺑﺪﺍﻉ »ﺍﻷﺣﺪ ﺍﻟﻔﺮﺩ« ﺫﻱ ﺍﳉﻼﻝ ﻭﺍﻹﻛﺮﺍﻡ‪.‬‬
‫ﺃﻣﺮ ﺍﳋﻠﻖ ﺇﱃ »ﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ« ﳜﻠﻖ ﻛﻞ ﳾﺀ ﻣﻦ ﺍﻟﻌﺪﻡ ﰲ ﳌﺢ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﹸﺃﺳﻨﺪ ﹸ‬
‫ﺍﻟﺒﴫ ﻭﺑﻜﻞ ﺳﻬﻮﻟﺔ ﻭﻳﴪ‪ ،‬ﻭﺑﻘﺪﺭﺗﻪ ﺍﳌﻄﻠﻘﺔ ﺍﻟﻌﻈﻴﻤﺔ ﺑﺂﺛﺎﺭﻫﺎ ﺍﳌﺸﻬﻮﺩﺓ‪ .‬ﻭﻳﻘﺪﹼ ﺭ ﻟﻜﻞ ﳾﺀ ﹺ‬
‫ﺑﻌﻠﻤﻪ‬
‫ﺍﳌﺤﻴﻂ ﺍﳌﻄﻠﻖ ﻣﺎ ﻳﺸﺒﻪ ﻗﻮﺍﻟﺐ ﻣﻌﻨﻮﻳﺔ ﻭﺗﺼﺎﻣﻴﻢ ﻏﻴﺒﻴﺔ‪ ..‬ﻓﻜﻞ ﳾﺀ ﻋﻨﺪﻩ ﺑﻤﻘﺪﺍﺭ‪.‬‬
‫‪٤٩٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻓﻜﲈ ﺃﻥ ﺍﳉﻨﻮﺩ ﺍﳌﻄﻴﻌﲔ ﰲ ﺍﳉﻴﺶ ﺍﳌﻨﻈﻢ ﹸﻳﺴﺎﻗﻮﻥ ﻷﺧﺬ ﻣﻮﺍﺿﻌﻬﻢ ﺑﺄﻣﺮ ﻣﻦ ﺍﻟﻘﺎﺋﺪ‬
‫ﺍﻟﺬﺭﺍﺕ ﺍﳌﻄﻴﻌﺔ ﻟﻸﻭﺍﻣﺮ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻓﺈﳖﺎ ﺗﺴﺎﻕ ﺑﺎﻟﻘﺪﺭﺓ‬
‫ﹸ‬ ‫ﻭﺣﺴﺐ ﺧﻄﺘﻪ ﺍﳌﻮﺿﻮﻋﺔ ﰲ ﻋﻠﻤﻪ‪ ،‬ﻛﺬﻟﻚ‬
‫ﹴ‬
‫ﻭﺻﻮﺭﺓ‬ ‫ﺍﻟﺮﺑﺎﻧﻴﺔ ‪-‬ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﻭﻳﴪ‪ -‬ﻟﺘﺄﺧﺬ ﻣﻮﺍﻗﻌﻬﺎ ﻭﲢﺎﻓﻆ ﻋﻠﻴﻬﺎ ﺣﺴﺐ ﺗﺼﻤﻴ ﹴﻢ ﻣﻮﺟﻮﺩ‪،‬‬
‫ﺟﻤﻊ ﺍﻟﺬﺭﺍﺕ ﻣﻦ ﺍﻷﻧﺤﺎﺀ ﺍﳌﺨﺘﻠﻔﺔ‪ ،‬ﻓﺈﻥ ﲨﻴﻊ‬
‫ﹸ‬ ‫ﻣﻮﺟﻮﺩﺓ‪ ،‬ﰲ ﻣﺮﺁﺓ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺍﻷﺯﱄ‪ .‬ﺣﺘﻰ ﻟﻮ ﻟﺰﻡ‬
‫ﺍﻟﺬﺭﺍﺕ ﺍﳌﺮﺗﺒﻄﺔ ﺑﻘﺎﻧﻮﻥ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺍﳌﺤﻴﻂ‪ ،‬ﻭﺍﳌﻮﺛﻮﻗﺔ ﺍﻟﺼﻠﺔ ﺑﺪﺳﺎﺗﲑ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﺗﺼﺒﺢ‬
‫ﻭﺑﺴﻮﻕ ﺍﻟﻘﺪﺭﺓ ﻷﺧﺬ‬
‫ﺑﻤﺜﺎﺑﺔ ﺍﳉﻨﻮﺩ ﺍﳌﻨﻘﺎﺩﻳﻦ ﰲ ﺍﳉﻴﺶ ﺍﳌﻨﻈﻢ‪ ،‬ﻓﺘﺄﰐ ﻣﴪﻋﺔ ﺑﺬﻟﻚ ﺍﻟﻘﺎﻧﻮﻥ ﹶ‬
‫ﻣﻮﺍﻗﻌﻬﺎ ﰲ ﺫﻟﻚ ﺍﻟﻘﺎﻟﺐ ﺍﻟﻌﻠﻤﻲ ﻭﺍﳌﻘﺪﺍﺭ ﺍﻟﻘﺪﺭﻱ ﺍﳌﺤﻴﻄﲔ ﺑﻮﺟﻮﺩ ﺫﻟﻚ ﺍﻟﴚﺀ‪ .‬ﺑﻞ ﻛﲈ ﺗﻈﻬﺮ‬
‫ﺍﻟﺼﻮﺭ ﹸﺓ ﺍﳌﺜﺎﻟﻴﺔ ﺍﳌﺘﻤﺜﻠﺔ ﰲ ﺍﳌﺮﺁﺓ ﻋﲆ ﺍﻟﻮﺭﻗﺔ ﺍﳊﺴﺎﺳﺔ ﰲ ﺁﻟﻪ ﺍﻟﺘﺼﻮﻳﺮ ﻭﺗﻠﺒﺲ ﻭﺟﻮﺩ ﹰﺍ ﻣﺤﺴﻮﺳ ﹰﺎ‬
‫ﻭﺗﺸﺎﻫﺪ ﺍﻟﻜﺘﺎﺑﺔ ﺍﳌﺨﻔﻴﺔ ﺍﻟﴪﻳﺔ ﺑﺈﻣﺮﺍﺭ ﻣﺎﺩﺓ ﻛﻴﲈﻭﻳﺔ ﻋﻠﻴﻬﺎ‪ .‬ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ‬
‫ﹶ‬ ‫ﺧﺎﺭﺟﻴ ﹰﺎ‪ ،‬ﻭﻛﲈ ﺗﻈﻬﺮ‬
‫ﺻﻮﺭﺓ ﲨﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ،‬ﻭﻣﺎﻫﻴﺔ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺍﳌﻮﺟﻮﺩﺓ ﰲ ﻣﺮﺁﺓ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺍﻟﻔﺮﺩ ﺍﻷﺣﺪ‪ ،‬ﻓﺈﻥ‬
‫ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﺍﳌﻄﻠﻘﺔ ﺗﹸﻠﺒﺴﻬﺎ ‪-‬ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﻭﻳﴪ‪ -‬ﻭﺟﻮﺩ ﹰﺍ ﺧﺎﺭﺟﻴ ﹰﺎ ﻣﺤﺴﻮﺳ ﹰﺎ‪ ،‬ﻓﺘﻈﻬﺮ ﻟﻠﻌﻴﺎﻥ‬
‫ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﺑﻌﺪ ﺃﻥ ﻛﺎﻧﺖ ﰲ ﻋﺎﱂ ﺍﳌﻌﻨﻰ ﻭﺍﻟﻐﻴﺐ‪.‬‬
‫ﻣﺴﺢ ﺳﻄﺢ‬ ‫ﹴ‬
‫ﻭﻟﻜﻦ ﺇﻥ ﱂ ﹸﻳﺴﻨﺪ ﺃﻣﺮ ﺍﳋﻠﻖ ﺇﱃ ﺍﻟﻔﺮﺩ ﺍﻷﺣﺪ ﻓﻌﻨﺪﺋﺬ ﻳﻠﺰﻡ ﳋﻠﻖ ﺫﺑﺎﺑﺔ ﻭﺍﺣﺪﺓ ﹸ‬
‫ﹴ‬
‫ﻟﻮﺟﻮﺩ ﻣﻌ ﹼﻴﻦ ﺛﻢ ﻭﺯﳖﺎ ﺑﻤﻴﺰﺍﻥ‬ ‫ﹺ‬
‫ﻭﺫﺭﺍﲥﺎ ﺍﳌﻌﻴﻨﺔ‬ ‫ﺍﻷﺭﺽ ﻭﺗﻔﺘﻴﺸﻬﺎ ﻭﻏﺮﺑﻠﺔ ﻋﻨﺎﴏﻫﺎ ﺟﻤﻴﻌ ﹰﺎ‬
‫ﺩﻗﻴﻖ ﺣﺴﺎﺱ‪ ،‬ﻟﻮﺿﻊ ﻛﻞ ﺫﺭﺓ ﰲ ﻣﻮﺿﻌﻬﺎ ﺍﳌﺨﺼﺺ ﳍﺎ‪ ،‬ﺣﺴﺐ ﻗﻮﺍﻟﺐ ﻣﺎﺩﻳﺔ ﺑﻌﺪﺩ ﺃﺟﻬﺰﲥﺎ‬
‫ﻼ ﻋﻦ ﺟﻠﺐ ﺍﳌﺸﺎﻋﺮ‬ ‫ﻭﺃﻋﻀﺎﺋﻬﺎ ﺍﳌﺘﻘﻨﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﻜﻲ ﻳﺄﺧﺬ ﻛﻞ ﳾﺀ ﻣﻜﺎﻧﻪ ﺍﻟﻼﺋﻖ ﺑﻪ‪ ،‬ﻓﻀ ﹰ‬
‫ﻭﺍﻷﺣﺎﺳﻴﺲ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺍﻟﻠﻄﺎﺋﻒ ﺍﳌﻌﻨﻮﻳﺔ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﺍﳌﻌﻨﻮﻳﺔ ﻭﺍﻟﺮﻭﺣﻴﺔ ﺑﻌﺪ ﻭﺯﳖﺎ ﺃﻳﻀ ﹰﺎ‬
‫ﺑﻤﻴﺰﺍﻥ ﺩﻗﻴﻖ ﺣﺴﺐ ﺣﺎﺟﺔ ﺍﻟﺬﺑﺎﺑﺔ!!‬
‫ﺧﻠﻖ ﺫﺑﺎﺑﺔ ﻭﺍﺣﺪﺓ ﺻﻌﺒ ﹰﺎ ﻣﻤﺘﻨﻌ ﹰﺎ ﻛﺈﳚﺎﺩ ﲨﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ؟!‬
‫ﺃﻻ ﻳﻜﻮﻥ ‪-‬ﲠﺬﺍ ﺍﻻﻋﺘﺒﺎﺭ‪ -‬ﹸ‬
‫ﺟﻤﻴﻊ ﺃﻫﻞ‬
‫ﹸ‬ ‫ﺃﻟﻴﺲ ﻓﻴﻪ ﺍﻟﺼﻌﻮﺑﺎﺕ ﺗﻠﻮ ﺍﻟﺼﻌﻮﺑﺎﺕ ﻭﺍﳌﺤﺎﻻﺕ ﺿﻤﻦ ﺍﳌﺤﺎﻻﺕ؟! ﻟﺬﺍ ﺍﺗﻔﻖ‬
‫ﺍﻟﺨﺎﻟﻖ ﺍﻟﻔﺮﺩ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ .‬ﻭﳍﺬﺍ ﻟﻮ ﹸﻓ ﹼﻮﺽ ﺍﻷﻣﺮ‬
‫ﹸ‬ ‫ﺍﻹﻳﲈﻥ ﻭﺍﻟﻌﻠﻢ‪ :‬ﺃﻧﻪ ﻻ ﳜﻠﻖ ﻣﻦ ﺍﻟﻌﺪﻡ ﹼﺇﻻ‬
‫ﺍﻟﺠﻤﻊ ﻣﻦ ﺃﻛﺜﺮ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫ﹸ‬ ‫ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻄﺒﻴﻌﺔ ﺍﺳﺘﻠﺰﻡ ﻟﻮﺟﻮﺩ ﳾﺀ ﻭﺍﺣﺪ‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻟﻘﺪ ﺃﻭﺭﺩﻧﺎ ﺃﻣﺜﻠﺔ ﻛﺜﲑﺓ ﰲ ﺭﺳﺎﺋﻞ ﺷﺘﻰ ﺗﺸﲑ ﺇﱃ‪ :‬ﺃﻥ ﺇﺳﻨﺎﺩ ﺍﳋﻠﻖ ﺇﱃ »ﺍﻟﻔﺮﺩ‬
‫ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ« ﳚﻌﻞ ﺧﻠﻖ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ ﺳﻬﻼﹰ ﻛﺎﻟﴚﺀ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺑﻌﻜﺴﻪ ﺇﺫﺍ ﹸﺃﺳﻨﹺﺪ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ‬
‫ﻓﺨﻠﻖ ﺍﻟﴚﺀ ﺍﻟﻮﺍﺣﺪ ﻳﻜﻮﻥ ﺻﻌﺒ ﹰﺎ ﻣﻤﺘﻨﻌ ﹰﺎ ﻛﺨﻠﻖ ﲨﻴﻊ ﺍﻷﺷﻴﺎﺀ‪.‬‬
‫ﻭﺍﻷﺳﺒﺎﺏ ﹸ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٤٩٨‬‬
‫ﻧﻘﺘﴫ ﻣﻨﻬﺎ ﻫﻨﺎ ﻋﲆ ﺛﻼﺛﺔ ﺃﻣﺜﻠﺔ ﻓﻘﻂ‪:‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺇﺫﺍ ﹸﺃﺣﻴﻠﺖ ﺇﺩﺍﺭﺓ ﺃﻟﻒ ﺟﻨﺪﻱ ﺇﱃ ﺿﺎﺑﻂ ﻭﺍﺣﺪ‪ ،‬ﻭ ﹸﺃﺣﻴﻠﺖ ﺇﺩﺍﺭ ﹸﺓ ﺟﻨﺪﻱ‬
‫ﻭﺍﺣﺪ ﺇﱃ ﻋﴩﺓ ﺿﺒﺎﻁ‪ ،‬ﻓﺈﻥ ﺇﺩﺍﺭ ﹶﺓ ﻫﺬﺍ ﺍﳉﻨﺪﻱ ﺗﻜﻮﻥ ﺫﺍﺕ ﻣﺸﻜﻼﺕ ﻭﺻﻌﻮﺑﺎﺕ ﺑﻤﻘﺪﺍﺭ ﻋﴩﺓ‬
‫ﺑﻌﻀﻬﻢ ﺑﻌﻀ ﹰﺎ‪،‬‬
‫ﺃﺿﻌﺎﻑ ﺇﺩﺍﺭﺓ ﺗﻠﻚ ﺍﻟﻔﺮﻗﺔ ﻣﻦ ﺍﳉﻨﻮﺩ‪ .‬ﻭﺫﻟﻚ‪ :‬ﻷﻥ ﺍﻷﻣﺮﺍﺀ ﺍﻟﻌﺪﻳﺪﻳﻦ ﺳﻴﻌﺎﺩﻱ ﹸ‬
‫ﺃﻭﺍﻣﺮﻫﻢ ﺣﺘﻤ ﹰﺎ‪ ،‬ﻓﻼ ﳚﺪ ﺫﻟﻚ ﺍﳉﻨﺪﻱ ﺭﺍﺣ ﹰﺔ ﺑﲔ ﻣﻨﺎﺯﻋﺔ ﺃﻣﺮﺍﺋﻪ‪ .‬ﺑﻌﻜﺴﻪ ﺗﻤﺎﻣ ﹰﺎ ﺫﻟﻚ‬‫ﹸ‬ ‫ﻭﺳﺘﺘﻌﺎﺭﺽ‬
‫ﺍﻟﻀﺎﺑﻂ ﺍﻟﺬﻱ ﻳﺪﻳﺮ ﺑﺄﻭﺍﻣﺮﻩ ﻓﺮﻗﺔ ﻛﺎﻣﻠﺔ ﻣﻦ ﺍﳉﻨﻮﺩ ﻭﻛﺄﻧﻪ ﻳﺪﻳﺮ ﺟﻨﺪﻳ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ‪ ،‬ﻭﻳﻨ ﹼﻔﺬ ﺧﻄﺘﻪ ﻭﻣﺎ‬
‫ﻳﺮﻳﺪﻩ ﻣﻦ ﺍﻟﻔﺮﻗﺔ ﺑﺘﺪﺑﲑﻩ ﻛﻞ ﳾﺀ ﺑﺴﻬﻮﻟﺔ ﻭﻳﴪ‪ ،‬ﻋﻠﻤ ﹰﺎ ﺃﻧﻪ ﻳﺘﻌﺬﺭ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻫﺬﻩ ﺍﻟﻨﺘﻴﺠﺔ ﺇﺫﺍ‬
‫ﺗﹸﺮﻙ ﺍﻷﻣﺮ ﺇﱃ ﺟﻨﻮﺩ ﺳﺎﺋﺒﲔ‪.‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﲏ‪ :‬ﺇﺫﺍ ﹸﺳ ﹼﻠﻢ ﺃﻣﺮ ﺑﻨﺎﺀ ﻗﺒﺔ ﺟﺎﻣﻊ ﺃﻳﺎ ﺻﻮﻓﻴﺎ ﺇﱃ ﺑﻨﹼﺎﺀ ﻣﺎﻫﺮ‪ ،‬ﻓﺈﻧﻪ ﻳﻘﻮﻡ ﺑﻪ ﺑﻜﻞ ﺳﻬﻮﻟﺔ‬
‫ﹴ‬
‫ﺣﺠﺮ ﺣﺎﻛﻤ ﹰﺎ ﻣﻄﻠﻘ ﹰﺎ ﻋﲆ ﺳﺎﺋﺮ‬ ‫ﻭﻳﴪ‪ ،‬ﺑﻴﻨﲈ ﺇﺫﺍ ﹸﺳ ﹼﻠﻢ ﺑﻨﺎﺅﻫﺎ ﺇﱃ ﺃﺣﺠﺎﺭﻫﺎ‪ ،‬ﻟﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﱡ‬
‫ﻛﻞ‬
‫ﺍﻷﺣﺠﺎﺭ‪ ،‬ﻭﻣﺤﻜﻮﻣ ﹰﺎ ﳍﺎ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻛﻲ ﺗﺄﺧﺬ ﺍﻟﻘﺒ ﹸﺔ ﺍﳌﻌﻠﻘﺔ ﺍﻟﺸﺎﳐﺔ ﺷﻜ ﹶﻠﻬﺎ! ﻓﺒﻴﻨﲈ ﻛﺎﻥ ﺍﻟﺒﻨﹼﺎﺀ‬
‫ﻼ ‪-‬ﻟﺴﻬﻮﻟﺔ ﺍﻷﻣﺮ ﻟﺪﻳﻪ‪ -‬ﺗﴫﻑ ﺍﻵﻥ ﻣﺌﺎﺕ ﻣﻦ ﺍﻟﺒﻨﹼﺎﺋﲔ ‪-‬ﺍﻷﺣﺠﺎﺭ‪-‬‬ ‫ﺍﳌﺎﻫﺮ ﻳﴫﻑ ﺟﻬﺪ ﹰﺍ ﻗﻠﻴ ﹰ‬
‫ﺃﺿﻌﺎﻑ ﺃﺿﻌﺎﻑ ﺫﻟﻚ ﺍﳉﻬﺪ ﻣﻦ ﺩﻭﻥ ﺍﳊﺼﻮﻝ ﻋﲆ ﻧﺘﻴﺠﺔ!!‪.‬‬
‫ﺍﳌﺜﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻣﺄﻣﻮﺭ ﹲﺓ ﻭﻣﻮﻇﻔﺔ ﻣﻦ ﻟﺪﻥ »ﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ« ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﻭﻫﻲ ﻛﺎﳉﻨﺪﻱ ﺍﳌﻄﻴﻊ ﷲ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ ،‬ﻓﺤﻴﻨﲈ ﺗﺴﺘﻠﻢ ﺍﻷﻣﺮ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺁﻣﺮﻫﺎ ﺍﻷﺣﺪ‪،‬‬
‫ﺗﻬﺐ ﻣﻨﺘﺸﻴﺔ ﺑﺄﻣﺮ ﻣﻮﻻﻫﺎ ﻭﺗﻨﻐﻤﺮ ﰲ ﺟﺬﺑﺎﺕ ﻭﻇﻴﻔﺘﻬﺎ ﰲ ﺷﻮﻕ ﻋﺎﺭﻡ‪ ،‬ﻭﺗﺪﻭﺭ ﻛﺎﳌﺮﻳﺪ ﺍﳌﻮﻟﻮﻱ‬
‫ﹼ‬
‫ﺍﻟﻌﺎﺷﻖ ‪-‬ﻋﻨﺪ ﻗﻴﺎﻣﻪ ﻟﻠﺴﲈﻉ‪ -‬ﻓﺘﻜﻮﻥ ﻭﺳﻴﻠ ﹰﺔ ﳊﺼﻮﻝ ﺍﳌﻮﺍﺳﻢ ﺍﻷﺭﺑﻌﺔ‪ ،‬ﻭﺍﺧﺘﻼﻑ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‬
‫ﻭﻇﻬﻮﺭ ﺍﳊﺮﻛﺎﺕ ﺍﻟﺮﻓﻴﻌﺔ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﺍﻟﻜﺸﻒ ﻋﻦ ﻣﻨﺎﻇﺮ ﺧﻼﺑﺔ ﻟﻘﺒﺔ ﺍﻟﺴﲈﺀ ﺍﳌﻬﻴﺒﺔ ﻭﺗﺒﺪﻳﻠﻬﺎ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ ﻛﺘﺒﺪﻝ ﺍﳌﺸﺎﻫﺪ ﺍﻟﺴﻴﻨﲈﺋﻴﺔ‪ ..‬ﻭﺗﻜﻮﻥ ﺳﺒﺒ ﹰﺎ ﳊﺼﻮﻝ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﺣﺘﻰ‬
‫ﺍﻷﺭﺽ ﻫﻲ ﺍﻟﻘﺎﺋﺪ ﻟﺘﻠﻚ ﺍﳌﻨﺎﻭﺭﺓ ﺍﻟﻌﺴﻜﺮﻳﺔ ﺍﳌﻬﻴﺒﺔ ﺑﲔ ﻧﺠﻮﻡ ﺍﻟﻜﻮﻥ‪.‬‬
‫ﹶ‬ ‫ﱠ‬
‫ﻟﻜﺄﻥ‬
‫ﺍﻷﻣﺮ ﺇﱃ »ﺍﻟﻔﺮﺩ ﺍﻷﺣﺪ« ﺍﻟﺬﻱ ﺃﺣﺎﻁ ﺑﺤﺎﻛﻤﻴﺔ ﺃﻟﻮﻫﻴﺘﻪ ﻭﺳﻠﻄﺎﻥ ﺭﺑﻮﺑﻴﺘﻪ‬ ‫ﻭﻟﻜﻦ ﹾ‬
‫ﺇﻥ ﱂ ﹸﻳﺴﻨﺪ ﹸ‬
‫ﹴ‬
‫ﻓﻌﻨﺪﺋﺬ ﻳﻠﺰﻡ ﻭﺟﻮ ﹸﺩ‬ ‫ﺣﻜﻤﻪ ﻭﺃﻣﺮﻩ ﰲ ﻛﻞ ﺻﻐﲑﺓ ﻭﻛﺒﲑﺓ ﰲ ﺍﻟﻮﺟﻮﺩ‪،‬‬ ‫ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻨﻔﺬ‬
‫ﹸ‬
‫ﻣﻼﻳﲔ ﺍﻟﻨﺠﻮﻡ ﺍﻟﺘﻲ ﺗﻜﱪ ﺍﻷﺭﺽ ﺑﺄﻟﻮﻑ ﺍﳌﺮﺍﺕ‪ ،‬ﻭﻻﺑﺪ ﻣﻦ ﺃﻥ ﺗﺴﲑ ﻫﺬﻩ ﺍﻟﻨﺠﻮ ﹸﻡ ﰲ ﻣﺪﺍﺭ ﺃﻛﱪ‬
‫‪٤٩٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻭﺃﻭﺳﻊ ﺑﻤﻼﻳﲔ ﺍﳌﺮﺍﺕ ﻣﻦ ﻣﺪﺍﺭ ﺍﻷﺭﺽ ﻛﻲ ﺗﻈﻬﺮ ﺗﻠﻚ ﺍﳌﻨﺎﻭﺭﺓ ﺍﻟﺴﲈﻭﻳﺔ ﻭﺍﻷﺭﺿﻴﺔ ﻭﺗﻠﻚ‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﻧﻔﺴﻬﺎ ﺍﻟﺘﻲ ﺗﺘﻮﻟﺪ ﻣﻦ ﺣﺮﻛﺘﻲ ﺍﻷﺭﺽ ﺍﻟﺴﻨﻮﻳﺔ ﻭﺍﻟﻴﻮﻣﻴﺔ ﺑﻜﻞ ﺳﻬﻮﻟﺔ ﻭﻳﴪ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﱠ‬
‫ﻓﺈﻥ ﺣﺼﻮﻝ ﻫﺬﻩ ﺍﻟﻨﺘﺎﺋﺞ ﺍﳉﻠﻴﻠﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺣﺮﻛﺘﻲ ﺍﻷﺭﺽ ﺣﻮﻝ ﳏﻮﺭﻫﺎ‬
‫ﻭﻣﺪﺍﺭﻫﺎ ‪-‬ﺣﺮﻛﺔ ﺗﺸﺒﻪ ﺣﺮﻛﺎﺕ ﺍﳌﻮﻟﻮﻱ ﺍﻟﻌﺎﺷﻖ‪ -‬ﻳﻈﻬﺮ ﻟﻨﺎ ﻣﺪ￯ ﺍﻟﺴﻬﻮﻟﺔ ﻭﺍﻟﻔﻄﺮﻳﺔ ﻭﺍﻟﺒﺴﺎﻃﺔ‬
‫ﻃﺮﻳﻖ ﺍﻟﴩﻙ ﻭﺍﻟﻜﻔﺮ‬
‫ﹸ‬ ‫ﰲ »ﺍﻷﺣﺪﻳﺔ ﻭﺍﻟﻔﺮﺩﻳﺔ«‪ ،‬ﻭﻳﺒﲔ ﻟﻨﺎ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ ﻛﻢ ﻫﻲ ﳑﻠﻮﺀ ﹲﺓ‬
‫ﺑﺎﳌﺤﺎﻻﺕ ﺍﻟﺘﻲ ﻻ ﺣﺪﱠ ﳍﺎ ﻭﺑﺎﻷﻣﻮﺭ ﺍﻟﺒﺎﻃﻠﺔ ﻏﲑ ﺍﳌﻌﻘﻮﻟﺔ‪.‬‬
‫ﺟﻬﻞ ﺍﳌﺘﺸﺪﻗﲔ ﺑﺎﻟﻄﺒﻴﻌﺔ ﻭﻋ ﹼﺒﺎﺩ ﺍﻷﺳﺒﺎﺏ‪،‬‬‫ﻭﺑﻌﺪ‪ ..‬ﻓﻼﺣﻆ ﺍﻵﻥ ﺑﻤﻨﻈﺎﺭ ﻫﺬﺍ ﺍﳌﺜﺎﻝ ﺍﻵﰐ ﹶ‬
‫ﻭﻗ ﹾﺲ ﻋﻠﻴﻪ ﻣﺪ￯‬ ‫ﹺ‬
‫ﺑﻴﺪﺍﺀ ﻭﻫ ﹴﻢ ﻳﺘﻴﻬﻮﻥ‪ ،‬ﹺ‬ ‫ﻟﺘﻌﻠﻢ ﰲ ﺃﻱ ﹶﺩ ﹶﺭﻙ ﻣﻦ ﻭﺣﻞ ﺍﳊﲈﻗﺔ ﻳﺘﻤﺮﻏﻮﻥ ﻭﰲ ﺃﻱ‬
‫ﺑ ﹺ‬
‫ﻌﺪﻫﻢ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﻣﻴﺪﺍﻥ ﺍﳌﻨﻄﻖ ﻭﺍﻟﻌﻘﻞ ﺍﻟﺴﻠﻴﻢ‪:‬‬ ‫ﹸ‬
‫ﻼ ﻣﻦ‬‫ﻣﻌﻤﻞ ﻋﻈﻴﻢ‪ ..‬ﻛﺘﺎﺏ ﺭﺍﺋﻊ‪ ..‬ﻗﴫ ﻣﺸﻴﺪ‪ ..‬ﺳﺎﻋﺔ ﺩﻗﻴﻘﺔ‪ ..‬ﻻ ﺷﻚ ﺃﻥ ﺍﻟﺬﻱ ﺻﻨﻊ ﻛ ﹰ‬
‫ﻫﺬﻩ ﻗﺪ ﻧ ﹼﻈﻤﻪ ﹼ‬
‫ﻭﻧﺴﻘﻪ ﺑﺪﻗﺔ ﻭﻋﻨﺎﻳﺔ‪ ،‬ﻭﳚﻴﺪ ﺇﺩﺍﺭﺗﻪ ﻭﻳﺮﻋﺎﻩ‪ ،‬ﻭﻻ ﺷﻚ ﺃﻧﻪ ﺃﺭﺍﺩ ﰲ ﺻﻨﻊ ﻛﻞ ﻣﻨﻬﺎ‬
‫ﺇﻇﻬﺎﺭ ﳏﺎﺳﻦ ﺻﻨﻌﺘﻪ ﻭﺇﺑﺮﺍﺯ ﺑﺪﺍﺋﻊ ﻋﻤﻠﻪ‪ .‬ﻓﺈﻥ ﺃﺣﺎﻝ ﺃﺣﺪﹸ ﻫﻢ ﺇﺩﺍﺭﺓ ﺍﳌﻌﻤﻞ ﺍﻟﻌﻈﻴﻢ ﺇﱃ ﺩﻭﺍﻟﻴﺐ‬
‫ﹶ‬
‫ﻭﻓﻮﺽ ﺑﻨﺎ ﹶﺀ ﺍﻟﻘﴫ ﺍﳌﻨﻴﻒ ﺇﱃ ﺃﺣﺠﺎﺭ ﺍﻟﻘﴫ ﻧﻔﺴﻪ‪ ،‬ﻭﺃﺳﻨﺪ ﻣﻌﺎﲏ ﺍﻟﻜﺘﺎﺏ ﺍﳉﻤﻴﻠﺔ‬
‫ﺍﳌﻌﻤﻞ ﻧﻔﺴﻪ‪ ،‬ﹼ‬
‫ﺇﱃ ﺍﳊﺮﻭﻑ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻜﺄﻧﻪ ﻗﺪ ﺟﻌﻞ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﳌﻌﻤﻞ ﺫﺍ ﻗﺪﺭﺓ ﻋﻈﻴﻤﺔ ﻟﺘﻨﻈﻴﻢ ﻧﻔﺴﻪ‬
‫ﻭﻏﲑﻩ! ﻭﺟﻌﻞ ﱠ‬
‫ﻛﻞ ﺣﺮﻑ ﻣﻦ ﺣﺮﻭﻑ ﺍﻟﻜﺘﺎﺏ ﺑﻞ ﺍﻟﻮﺭﻕ ﻭﺍﻟﻘﻠﻢ ﺷﻴﺌ ﹰﺎ ﺧﺎﺭﻗ ﹰﺎ ﻳﺒﺪﻉ ﺍﻟﻜﺘﺎﺏ‬
‫ﹶ‬
‫ﺟﻤﺎﻝ ﺍﳌﻌﻨﻰ ﰲ‬ ‫ﻧﻔﺴﻪ! ﺃﻱ ﺇﻧﻪ ﳛﻴﻞ ﺭﻭﻋ ﹶﺔ ﺍﻻﻧﺘﻈﺎﻡ ﰲ ﺍﳌﻌﻤﻞ ﺇﱃ ﺩﻭﺍﻟﻴﺐ ﺍﳌﻌﻤﻞ‪ ،‬ﻭﻳﺴﻨﺪ‬
‫ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺗﻮﺍﻓﻖ ﺍﳊﺮﻭﻑ ﻣﻦ ﺗﻠﻘﺎﺀ ﻧﻔﺴﻬﺎ!!‬
‫ﻳﺘﻔﻮﻩ ﺑﻪ ﺑﻌﻴﺪ ﹰﺍ ﻛﻞ ﺍﻟ ﹸﺒﻌﺪ ﻋﻦ ﺳﻼﻣﺔ ﺍﻟﻌﻘﻞ؟‬
‫ﻭﺃﻱ ﹶﻭ ﹾﻫﻢ! ﺃﻟﻴﺲ ﺍﻟﺬﻱ ﹼ‬ ‫ﺃﻱ ﹴ‬
‫ﻫﺬﺭ ﻫﺬﺍ! ﹼ‬ ‫ﹼ‬
‫ﻓﺎﻟﺬﻳﻦ ﳛﻴﻠﻮﻥ ﺃﻣﺮ ﺍﳋﻠﻖ ﻭﺍﻹﳚﺎﺩ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﺒﺪﻳﻊ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﻭﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ ﳞﻮﻭﻥ ﰲ‬
‫ﻣﻈﺎﻫﺮ ﺍﻹﺑﺪﺍﻉ ﻭﺍﺿﺤﺔ ﻋﲆ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻄﺒﻴﻌﺔ ﻧﻔﺴﻬﺎ‪،‬‬
‫ﹶ‬ ‫ﺟﻬﻞ ﻣﺮﻛﹼﺐ ﺳﺤﻴﻖ ﻛﻬﺬﺍ‪ .‬ﻭﺫﻟﻚ ﻷﻥ‬
‫ﻓﻬﻲ ﳐﻠﻮﻗ ﹲﺔ ﻛﺴﺎﺋﺮ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ .‬ﻓﺎﻟﺬﻱ ﺧﻠﻘﻬﺎ ‪-‬ﻋﲆ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﻟﺒﺪﻳﻌﺔ‪ -‬ﻫﻮ ﺍﻟﺬﻱ ﳜﻠﻖ‬
‫ﺁﺛﺎﺭﻫﺎ ﻭﻧﺘﺎﺋﺠﻬﺎ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻭﻳﻈﻬﺮﻫﺎ ﻣﻌ ﹰﺎ‪ ..‬ﻓﺎﻟﺬﻱ ﺧﻠﻖ ﺍﻟﺒﺬﺭﺓ ﻫﻮ ﺍﻟﺬﻱ ﺃﻧﺸﺄ ﻋﻠﻴﻬﺎ ﺷﺠﺮﺗﹶﻬﺎ‪ ،‬ﻭﻫﻮ‬
‫ﹶ‬
‫ﺧﻠﻖ ﺍﻷﺳﺒﺎﺏ ﻭﺍﻟﻄﺒﻴﻌﺔ ﻣﻊ ﺁﺛﺎﺭﳘﺎ‬
‫ﺃﺛﻤﺎﺭﻫﺎ ﻭﺃﺯﻫﺎﺭﻫﺎ ﻣﻦ ﺃﻛﲈﻣﻬﺎ‪ ..‬ﺑﻴﻨﲈ ﺇﻥ ﱂ ﹸﻳﺴﻨﹶﺪ ﹸ‬
‫ﹶ‬ ‫ﺍﻟﺬﻱ ﳜﺮﺝ‬
‫ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‬
‫ﹲ‬ ‫ﺇﱃ »ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ«‪ ،‬ﻳﻠﺰﻡ ﻟﻮﺟﻮﺩ ﺃﻧﻮﺍﻉ ﺍﻷﺳﺒﺎﺏ ﻭﺃﻧﲈﻁ ﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﺨﺘﻠﻔﺔ‪،‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٠٠‬‬
‫ﻭﺍﻟﻄﺒﻴﻌﺔ ﺍﳌﻨﺘﻈﻤﺔ ﺍﳌﻨﺴﻘﺔ ﺍﳌﺨﺘﻠﻔﺔ ‪ .‬ﻭﻫﻜﺬﺍ ﺗﺴﺘﻤﺮ ﺳﻠﺴﻠ ﹸﺔ ﻣﻮﻫﻮﻣﺔ ﳑﺘﻨﻌﺔ ﻻ ﻣﻌﻨﻰ ﳍﺎ ﻭﻻ ﳖﺎﻳﺔ!‬
‫ﻭﻫﺬﺍ ﻣﻦ ﺃﻋﺠﺐ ﻋﺠﺎﺋﺐ ﺍﳉﻬﻞ ﻭﺃﺗﻌﺴﻪ!!‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﳋﺎﻣﺴﺔ‪:‬‬
‫ﻟﻘﺪ ﺃﺛﺒﺘﻨﺎ ﰲ ﻣﻮﺍﺿﻊ ﻣﺘﻌﺪﺩﺓ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﻭﺑﱪﺍﻫﲔ ﺩﺍﻣﻐﺔ‪ :‬ﺃﻥ ﺍﻻﺳﺘﻘﻼﻝ ﻭﺍﻻﻧﻔﺮﺍﺩ ﻣﻦ‬
‫ﻋﺎﺟﺰ ﻋﺠﺰ ﹰﺍ ﺷﺪﻳﺪ ﹰﺍ‪ ،‬ﻭﻻ ﻳﻤﻠﻚ ﻣﻦ‬
‫ﹲ‬ ‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ‬ ‫ﺃﺧﺺ ﺧﺼﺎﺋﺺ ﺍﳊﺎﻛﻤﻴﺔ‪ ،‬ﺣﺘﻰ ﺇﻥ ﻫﺬﺍ‬
‫ﺃﻱ ﻓﻀﻮﻝ ﻛﺎﻥ ﻣﻦ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻳﺮﻓﺾ ﺑﻜﻞ ﺷﺪﺓ‬ ‫ﺍﳊﺎﻛﻤﻴﺔ ﺳﻮ￯ ﻇﻞ ﺑﺎﻫﺖ‪ ،‬ﻧﺮﺍﻩ ﻳﺮ ﹼﺩ ﺑﻜﻞ ﻗﻮﺓ ﱠ‬
‫ﺃﻱ ﺗﺪﺧﻞ ﻛﺎﻥ ﻣﻨﻬﻢ ﰲ ﺷﺆﻭﻧﻪ‪ ،‬ﺻﻮﻧ ﹰﺎ ﻣﻨﻪ ﻻﺳﺘﻘﻼﻟﻪ ﻭﺍﻧﻔﺮﺍﺩﻩ ﰲ ﺍﻷﻣﺮ‪ .‬ﺑﻞ ﹸﺫ ﹺﻛﺮ ﰲ ﺍﻟﺘﺎﺭﻳﺦ ﺃﻥ‬
‫ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺍﻟﺴﻼﻃﲔ ﻗﺪ ﺳﻔﻜﻮﺍ ﺩﻣﺎ ﹰﺀ ﺯﻛﻴﺔ ﻷﺑﻨﺎﺋﻬﻢ ﺍﻷﺑﺮﻳﺎﺀ ﻭﺇﺧﻮﺍﳖﻢ ﺍﻟﻄﻴﺒﲔ ﺣﻴﻨﲈ ﺷﻌﺮﻭﺍ‬
‫ﹴ‬
‫ﺑﺘﺪﺧﻞ ﻣﻨﻬﻢ ﰲ ﺷﺆﻭﳖﻢ‪.‬‬
‫ﺃﺧﺺ ﺧﺼﺎﺋﺺ ﺍﳊﺎﻛﻤﻴﺔ‬
‫ﻭﺭﻓﺾ ﻣﺪﺍﺧﻠﺔ ﺍﻵﺧﺮﻳﻦ ﻫﻮ ﻣﻦ ﹼ‬
‫ﹸ‬ ‫ﺇﺫﻥ ﻓﺎﻻﺳﺘﻘﻼﻝ ﻭﺍﻻﻧﻔﺮﺍﺩ‬
‫ﺍﳊﻘﺔ‪ ،‬ﻻ ﻓﻜﺎﻙ ﳍﺎ ﻋﻨﻪ‪ .‬ﺑﻞ ﻫﻮ ﻻﺯﻣﻬﺎ ﻭﻣﻘﺘﻀﺎﻫﺎ ﺍﻟﺪﺍﺋﻢ‪ .‬ﻓﺎﳊﺎﻛﻤﻴﺔ ﺍﻹﳍﻴﺔ ﺍﻟﺘﻲ ﻫﻲ ﰲ ﺭﺑﻮﺑﻴﺔ‬
‫ﻼ ﻣﺎ ﻣﻦ ﺳﻮﺍﻫﺎ ﻗﻂ‪.‬‬‫ﻣﻄﻠﻘﺔ ﺗﺮ ﹼﺩ ﺑﻜﻞ ﺷﺪﺓ ﺍﻟﴩﻙ ﻭﺍﻻﺷﱰﺍﻙ ﻣﻬﲈ ﻛﺎﻥ ﻧﻮﻋﻪ‪ ،‬ﻭﻻ ﺗﻘﺒﻞ ﺗﺪﺧ ﹰ‬
‫ﻭﻣﻦ ﻫﻨﺎ ﻧﺮ￯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﻔﻴﺾ ﰲ ﺑﻴﺎﻥ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﻭﻳﺮ ﹼﺩ ﺍﻟﴩﻙ ﻭﺍﳌﺸﺎﺭﻛﺔ ﺑﺄﺳﻠﻮﺏ‬
‫ﻣﺮﻭﻉ‪ ..‬ﻓﻜﲈ ﺍﻗﺘﻀﺖ ﺍﳊﺎﻛﻤﻴﺔ ﺍﻹﳍﻴﺔ ‪-‬ﺍﻟﺘﻲ ﻫﻲ ﰲ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﳌﻄﻠﻘﺔ‪ -‬ﺍﻟﺘﻮﺣﻴﺪﹶ‬ ‫ﺷﺪﻳﺪ ﻭﺑﺘﻬﺪﻳﺪ ﹼ‬
‫ﻣﻘﺘﻀﻰ ﺷﺪﻳﺪ ﹰﺍ ﻭﺩﺍﻋﻴ ﹰﺎ ﻗﻮﻳ ﹰﺎ ﳍﺎ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﻨﻈﺎ ﹸﻡ ﺍﳌﺘﻘﻦ‬
‫ﹰ‬ ‫ﻭﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﺑﻘﻄﻌﻴﺔ ﺗﺎﻣﺔ‪ ،‬ﻭﺃﻇﻬﺮﺕ‬
‫ﺍﻟﻤﺸﺎﻫﺪﺍﻥ ﰲ ﺍﻟﻜﻮﻥ ‪-‬ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺍﻟﻨﺠﻮﻡ ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﻭﺍﻷﺭﺽ‬
‫ﹶ‬ ‫ﻭﺍﻻﻧﺴﺠﺎ ﹸﻡ ﺍﻟﺒﺪﻳﻊ‬
‫ﹴ‬
‫ﻋﺪﻝ‪ ،‬ﻭﺑﺮﻫﺎﻥ ﺑﺎﻫﺮ ﻋﲆ ﺗﻠﻚ‬ ‫ﻭﺍﳌﻌﺎﺩﻥ ﻭﺍﻧﺘﻬﺎﺀ ﺑﺎﳉﺰﺋﻴﺎﺕ ﻭﺍﻷﻓﺮﺍﺩ ﻭﺍﻟﺬﺭﺍﺕ‪ -‬ﱞ‬
‫ﻛﻞ ﻣﻨﻬﲈ ﺷﺎﻫﺪﹸ‬
‫ﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻭﺍﻟﻔﺮﺩﻳﺔ‪ ،‬ﻓﻼ ﻳﺴﻤﺢ ﻗﻂ ﻟﺮﻳﺒﺔ ﺃﻭ ﻟﺸﺒﻬﺔ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺗﺪﺧﻞ ﳑﺎ ﺳﻮ￯ ﺍﻟﻮﺍﺣﺪ‬
‫ﺍﻟﻤﺸﺎﻫﺪ ﰲ ﲨﻴﻊ ﺃﺟﺰﺍﺀ‬
‫ﹶ‬ ‫ﺍﻷﺣﺪ‪ ،‬ﻟﻔﺴﺪ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺒﺪﻳﻊ ﺍﻟﺮﺻﲔ‪ ،‬ﻭﺍﺧﺘﻞ ﻫﺬﺍ ﺍﻟﺘﻮﺍﺯﻥ ﺍﳌﺤﻜﻢ‬
‫ﺍﻟﻜﻮﻥ‪ ،‬ﻓﺼﺪﻕ ﺍﷲ ﺍﻟﻌﻈﻴﻢ ﺍﻟﺬﻱ ﻗﺎﻝ‪) ﴾ ¶ μ ´ ³ ² ± °﴿ :‬ﺍﻷﻧﺒﻴﺎﺀ‪(٢٢ :‬‬

‫ﺁﺛﺎﺭﻩ ﺑﺎﺩﻳ ﹰﺔ‪ ،‬ﹼﺇﻻ ﺃﻥ ﺍﻟﺪﻋﻮﺓ ﺍﻟﴫﳛﺔ ﰲ‬

‫ﻧﻌﻢ‪ ،‬ﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺃﻱ ﺗﺪﺧﻞ ﻣﻬﲈ ﻛﺎﻥ ﻟﻈﻬﺮﺕ ﹸ‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ‪) ﴾ K J I H G F ﴿ :‬ﺍﳌﻠﻚ‪ (٣ :‬ﺗﺮﻳﻚ ﻫﺬﺍ ﺍﻟﻨﻈﺎﻡ ﺍﻟﺒﺪﻳﻊ ﺑﻜﻞ‬
‫ﻭﺿﻮﺡ ﻭﺟﻼﺀ ﺣﺘﻰ ﻻ ﺗﺮ￯ ﺛﻐﺮ ﹰﺓ ﻭﻻ ﻟﺒﺴ ﹰﺎ ﻭﻻ ﻧﻘﺼ ﹰﺎ ﰲ ﺟﻬﺔ ﻣﻦ ﺍﳉﻬﺎﺕ ﺍﺑﺘﺪﺍ ﹰﺀ ﻣﻦ ﺍﻟﺬﺭﺍﺕ‬
‫ﺇﱃ ﺍﳌﺠﺮﺍﺕ‪.‬‬
‫‪٥٠١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺇﺫﻥ ﻓﺎﻟﻨﻈﺎ ﹸﻡ ﺍﻟﺮﺻﲔ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﻻﻧﺘﻈﺎﻡ ﺍﻟﺮﺍﺋﻊ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻛﺎﻓﺔ‪ ،‬ﻭﺍﳌﻮﺍﺯﻧﺔ ﺍﻟﺪﻗﻴﻘﺔ‬
‫ﺍﻟﺘﺠﻠﻲ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﺍﻟﻔﺮﺩ ﻭﻳﺸﻬﺪ ﺷﻬﺎﺩ ﹰﺓ ﻭﺍﺿﺤﺔ ﻋﲆ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪.‬‬
‫ﹶ‬ ‫ﺑﲔ ﺍﳌﻮﺟﻮﺩﺍﺕ‪ ..‬ﻳﻈﻬﺮ ﻟﻨﺎ‬
‫ﻭﻓﻬﺮﺳﻪ‬
‫ﹸ‬ ‫ﻭﻧﻤﻮﺫﺟﻪ‪،‬‬
‫ﹸ‬ ‫ﺛﻢ ﺇﻥ ﺃﻱ ﳐﻠﻮﻕ ﻣﻬﲈ ﻛﺎﻥ ﺻﻐﻴﺮ ﹰﺍ‪ ،‬ﺇﻧﲈ ﻫﻮ ﹲ‬
‫ﻣﺜﺎﻝ ﻣﺼﻐﺮ ﻟﻠﻜﻮﻥ ﻛﻠﻪ‬
‫ﺍﳌﺨﺘﴫ‪ ،‬ﺑﻤﻘﺘﴣ ﲡﲇ ﺍﻷﺣﺪﻳﺔ‪ .‬ﻓﻼ ﻳﻜﻮﻥ ﻣﺎﻟﻜ ﹰﺎ ﻟﺬﻟﻚ ﺍﳌﺨﻠﻮﻕ ﺍﳊﻲ ﺍﻟﺼﻐﲑ ﹼﺇﻻ ﹶﻣﻦ ﻛﺎﻥ‬
‫ﺑﻴﺪﻩ ﺯﻣﺎﻡ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻭﻟﻪ ﺍﻷﻣﺮ ﺟﻤﻴﻌ ﹰﺎ‪ .‬ﻭﺣﻴﺚ ﺇﻥ ﻛﻞ ﺑﺬﺭﺓ ﻣﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺼﻐﺮ ﻟﻴﺴﺖ ﱠ‬
‫ﺑﺄﻗﻞ‬
‫ﺇﺑﺪﺍﻋ ﹰﺎ ﰲ ﺍﳋﻠﻖ ﻣﻦ ﺷﺠﺮﺓ ﺿﺨﻤﺔ‪ ،‬ﻭﺃﻥ ﻛﻞ ﺷﺠﺮﺓ ﺑﺎﺳﻘﺔ ﺗﻀﺎﻫﻲ ﰲ ﺧﻠﻘﻬﺎ ﹶ‬
‫ﺧﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ‪،‬‬
‫ﹴ‬
‫ﻭﻛﻮﻥ ﺻﻐﲑ‪ ،‬ﻓﺈﻥ ﲡﲇ ﺍﻷﺣﺪﻳﺔ ﻫﺬﺍ ﳚﻌﻞ‬ ‫ﻭﻛﻞ ﻛﺎﺋﻦ ﺣﻲ ﺻﻐﲑ ﺇﻧﲈ ﻫﻮ ﺑﺤﻜﻢ ﻋﺎ ﹶﻟ ﹴﻢ ﻣﺼ ﹼﻐﺮ‬
‫ﺍﻟﴩﻙ ﻭﺍﻻﺷﱰﺍﻙ ﻣﺤﺎ ﹰ‬
‫ﻻ ﻣﻤﺘﻨﻌ ﹰﺎ‪.‬‬
‫ﻼ ﻳﺴﺘﻌﴢ ﻋﲆ ﺍﻟﺘﺠﺰﺋﺔ‬ ‫ﺛﻢ ﺇﻥ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﰲ ﺿﻮﺀ ﻫﺬﺍ ﺍﻟﴪ ‪-‬ﴎ ﺍﻷﺣﺪﻳﺔ‪ -‬ﻟﻴﺲ ﻛ ﹰ‬
‫ﹼ‬
‫ﻭﺗﺪﺧﻞ‬ ‫ﻭﺣﺪﻫﺎ‪ ،‬ﺑﻞ ﺃﻳﻀ ﹰﺎ ﻫﻮ ﻛ ﹼﻠ ﱞﻲ ﻣﻦ ﺣﻴﺚ ﺍﳌﺎﻫﻴﺔ‪ ،‬ﻻ ﻳﻘﺒﻞ ﺍﻻﻧﻘﺴﺎﻡ ﻭﺍﻻﺷﱰﺍﻙ ﻭﺍﻟﺘﺠﺰﺋﺔ‬
‫ﻭﻛﻞ ﺍﻟﻜﻮﻥ ﻫﻮ ﺑﺤﻜﻢ ﺍﻟﻜ ﹼﻠﻲ‪،‬‬ ‫ﹴ‬
‫ﻭﻓﺮﺩ ﻣﻨﻪ‪ ،‬ﱡ‬ ‫ﺟﺰﺋﻲ‬ ‫ﺍﻷﻳﺪﻱ ﺍﳌﺘﻌﺪﺩﺓ ﻗﻂ‪ .‬ﻓﺈﻥ ﻛﻞ ﺟﺰﺀ ﻓﻴﻪ ﺑﺤﻜﻢ‬
‫ﱟ‬
‫ﻓﻠﻴﺲ ﻓﻴﻪ ﻣﻮﺿﻊ ﻟﻼﺷﱰﺍﻙ ﰲ ﺃﻳﺔ ﺟﻬﺔ ﻛﺎﻧﺖ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﺍﻟﻔﺮﺩ ﻳﺜﺒﺖ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ ﲠﺬﺍ ﺍﻟﴪ ﻟﻸﺣﺪﻳﺔ‪ ،‬ﺑﺪﺭﺟﺔ‬
‫ﺍﻟﺒﺪﺍﻫﺔ‪.‬‬
‫ﻭﺗﻮﺟ ﹶﻪ ﻭﻇﻴﻔﺔ ﱟ‬
‫ﻛﻞ ﻣﻨﻬﺎ ﺇﱃ‬ ‫ﹼ‬ ‫ﺍﻧﺪﻣﺎﺝ ﺃﻧﻮﺍ ﹺﻉ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻧﺪﻏﺎ ﹶﻣﻬﺎ ﻓﻴﲈ ﺑﻴﻨﻬﺎ‪،‬‬
‫ﹶ‬ ‫ﻧﻌﻢ‪ ،‬ﻛﲈ ﱠ‬
‫ﺃﻥ‬
‫ﺍﻟﻜﻮﻥ ﻛﻼ ﻭﺍﺣﺪ ﹰﺍ ﻳﺴﺘﻌﴢ ﻋﲆ ﺍﻟﺘﺠﺰﺋﺔ ﻗﻄﻌ ﹰﺎ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﳋﻠﻖ‬ ‫ﹶ‬ ‫ﻋﻤﻮﻡ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﺜﻠﲈ ﳚﻌﻞ‬
‫ﺃﺛﺎﺭﻫﺎ ﻭﻓﻌﺎﻟﻴﺎﺗﹸﻬﺎ ﰲ‬
‫ﻭﺍﻟﺮﺑﻮﺑﻴﺔ‪ .‬ﻛﺬﻟﻚ ﺍﻷﻓﻌﺎﻝ ﺍﻟﻌﻤﻮﻣﻴﺔ ﺍﳌﺤﻴﻄﺔ ﺑﺎﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻟﺘﻲ ﺗﻈﻬﺮ ﹸ‬
‫ﺍﻟﻜﻮﻥ ﺃﻳﻀ ﹰﺎ ﻛﻼ ﻭﺍﺣﺪ ﹰﺍ ‪-‬ﻣﻦ ﺣﻴﺚ ﺗﺪﺍﺧﻠﻬﺎ ﺑﺒﻌﻀﻬﺎ‪ -‬ﺣﺘﻰ ﻳﺮﻓﺾ‬
‫ﹶ‬ ‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﻋﻤﻮﻣ ﹰﺎ ﲡﻌﻞ‬
‫ﺍﻟﺘﺠﺰﺋ ﹶﺔ ﻭﻳﺮ ﹼﺩﻫﺎ ﺭ ﹼﺩ ﹰﺍ ﻗﻮﻳ ﹰﺎ‪ .‬ﻭﻟﺘﻮﺿﻴﺢ ﺫﻟﻚ ﻧﺴﻮﻕ ﺍﳌﺜﺎﻝ ﺍﻵﰐ‪:‬‬
‫ﻓﻌﻞ ﺍﻹﻋﺎﺷﺔ ﻭﺍﻹﺭﺯﺍﻕ ﻓﻴﻪ ﻣﺒﺎﴍﺓ‪ .‬ﻭﺿﻤﻦ ﺃﻓﻌﺎﻝ‬ ‫ﺣﺎﳌﺎ ﺗﹸﻮﻫﺐ ﺍﻟﺤﻴﺎ ﹸﺓ ﻟﻠﻜﺎﺋﻦ ﻳﻈﻬﺮ ﹸ‬
‫ﹺ‬
‫ﺟﺴﺪ ﺫﻟﻚ ﺍﻟﻜﺎﺋﻦ ﻭﺗﻨﺴﻴﻖ ﺃﻋﻀﺎﺋﻪ‪،‬‬ ‫ﻓﻌﻞ ﺗﻨﻈﻴ ﹺﻢ‬‫ﻳﺸﺎﻫﺪ ﻣﺒﺎﺷﺮ ﹰﺓ ﹸ‬ ‫ﺍﻹﻋﺎﺷﺔ ﻭﺍﻹﺣﻴﺎﺀ ﻫﺬﻩ‪،‬‬
‫ﹶ‬
‫ﹺ‬
‫ﺍﻹﻋﺎﺷﺔ ﻭﺍﻹﺣﻴﺎﺀ ﻭﺍﻟﺘﻨﻈﻴﻢ ﻭﺍﻟﺘﺠﻬﻴﺰ ﻳﻔﻌﻞ‬ ‫ﹸ‬
‫ﺃﻓﻌﺎﻝ‬ ‫ﻭﲡﻬﻴﺰﻩ ﺑﲈ ﳛﺘﺎﺝ ﻭﻳﻠﺰﻡ‪ .‬ﻭﺣﻴﻨﲈ ﺗﻈﻬﺮ‬
‫ﺍﻟﺘﺼﻮﻳﺮ ﻭﺍﻟﱰﺑﻴﺔ ﻭﺍﻟﺘﺪﺑﲑ ﻓﻌ ﹶﻠﻪ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪ ..‬ﻭﻫﻜﺬﺍ‪.‬‬
‫ﹸ‬
‫ﻓﺘﺪﺍﺧﻞ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻷﻓﻌﺎﻝ ﺍﳌﺤﻴﻄﺔ ﺍﻟﻌﺎﻣﺔ ﹺ‬
‫ﺑﻌﻀﻬﺎ ﺑﺎﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﻭﺇﺗﺤﺎ ﹸﺩﻫﺎ ﺑﺒﻌﻀﻬﺎ‪،‬‬ ‫ﹸ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٠٢‬‬
‫ﻭﺍﻣﺘﺰﺍﺟﻬﺎ ﻛﺎﻣﺘﺰﺍﺝ ﺍﻷﻟﻮﺍﻥ ﺍﻟﺴﺒﻌﺔ ﰲ ﺍﻟﻄﻴﻒ ﺍﻟﺸﻤﴘ‪ ،‬ﺛﻢ ﺇﺣﺎﻃ ﹸﺔ ﻛﻞ ﻓﻌﻞ ﻣﻦ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ‬
‫ﹸ‬
‫ﻭﻛﻮﻥ ﻛﻞ ﹴ‬
‫ﻓﻌﻞ ﻣﻨﻬﺎ‬ ‫ﹸ‬ ‫ﻭﺷﻤﻮ ﹸﻟﻪ ‪-‬ﻣﻊ ﻭﺣﺪﺗﻪ ﻣﻦ ﺣﻴﺚ ﺍﳌﺎﻫﻴﺔ‪ -‬ﻟﻠﻤﻮﺟﻮﺩﺍﺕ ﻛﻠﻬﺎ ﰲ ﻭﺣﺪﺓ ﻭﺍﺣﺪﺓ‪،‬‬
‫ﻓﻌ ﹰ‬
‫ﻼ ﻭﺣﺪﺍﻧﻴ ﹰﺎ‪ ..‬ﻳﺪﻝ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﲆ ﺃﻥ ﻓﺎﻋ ﹶﻠﻪ ﻭﺍﺣﺪﹲ ﺃﺣﺪ ﻓﺮﺩ‪..‬‬
‫ﻭﻛﲈ ﺃﻥ ﺍﺳﺘﻴﻼ ﹶﺀ ﻛﻞ ﻓﻌﻞ ‪-‬ﻣﻦ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ‪ -‬ﻭﻫﻴﻤﻨﺘﹶﻪ ﻋﲆ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻗﺎﻃﺒﺔ‪ ،‬ﻭﺍﺗﺤﺎ ﹶﺩﻩ‬
‫ﻣﻊ ﺳﺎﺋﺮ ﺍﻷﻓﻌﺎﻝ ﰲ ﺗﻌﺎﻭﻥ ﻭﺛﻴﻖ‪ ،‬ﳚﻌﻞ ﺍﻟﻜﻮﻥ ﻛﻼ ﻏﲑ ﻗﺎﺑﻞ ﻟﻠﺘﺠﺰﺋﺔ‪ ..‬ﻛﺬﻟﻚ ﻓﺈﻥ ﻛﻞ ﳐﻠﻮﻕ‬
‫ﹺ‬
‫ﻭﻧﻤﻮﺫﺟﻪ ﳚﻌﻞ ﺍﻟﻜﻮﻥ ﻛﻠﻴ ﹰﺎ ﻏﲑ ﻗﺎﺑﻞ ﻟﻼﻧﻘﺴﺎﻡ‬ ‫ﹺ‬
‫ﻭﻓﻬﺮﺳﻪ‬ ‫ﺣﻲ ﻣﻦ ﺣﻴﺚ ﻛﻮﻧﻪ ﺑﻤﺜﺎﺑﺔ ﹺ‬
‫ﺑﺬﺭﺓ ﺍﻟﻜﻮﻥ‬
‫ﻭﺍﻟﺘﺠﺰﺋﺔ ‪-‬ﻣﻦ ﺣﻴﺚ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ -‬ﺑﻞ ﳚﻌﻞ ﺍﻧﻘﺴﺎﻣﻪ ﻣﺤﺎﻻﹰ ﻭﺧﺎﺭﺟ ﹰﺎ ﻋﻦ ﺍﻹﻣﻜﺎﻥ‪ ،‬ﺃﻱ ﺃﻥ ﺍﻟﻜﻮﻥ‬
‫ﺭﺏ ﺍﳉﺰﺀ ﹼﺇﻻ ﻣﻦ ﻛﺎﻥ ﺭﺑﺎ ﻟﻠﻜﻞ‪ .‬ﻭﻫﻮ ﱞ‬
‫ﻛﻠﻲ ﺃﻳﻀ ﹰﺎ ﺑﺤﻴﺚ‬ ‫ﲠﺬﺍ ﻫﻮ ﱞ‬
‫ﻛﻞ ﻻ ﻳﺘﺠﺰﺃ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺇﺫﻥ ﱡ‬
‫ﻛﻞ ﺟﺰﺀ ﻣﻨﻪ ﺑﺤﻜﻢ ﻓﺮﺩ‪ ،‬ﻓﻼ ﻳﻜﻮﻥ ﺭﺑﺎ ﻟﻠﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ﹼﺇﻻ ﻣﻦ ﻛﺎﻥ ﺯﻣﺎﻡ ﺫﻟﻚ ﺍﻟﻜﲇ ﺑﻴﺪﻩ‪.‬‬
‫ﻳﻜﻮﻥ ﱡ‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺴﺎﺩﺳﺔ‪:‬‬
‫ﻛﲈ ﺃﻥ ﺍﻧﻔﺮﺍﺩ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﺑﺎﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﺗﻮﺣﻴﺪﹶ ﻩ ﺑﺎﻷﻟﻮﻫﻴﺔ ﻫﻮ ﺃﺳﺎﺱ ﲨﻴﻊ‬
‫ﺍﻟﻜﲈﻻﺕ)‪ (١‬ﻭﻣﻨﺸﺄ ﺍﳌﻘﺎﺻﺪ ﺍﻟﺴﺎﻣﻴﺔ‪ ،‬ﻭﻣﻨﺒﻊ ﹺ‬
‫ﺍﻟﺤﻜﹶﻢ ﺍﻟﻤﻮ ﹶﺩﻋﺔ ﰲ ﺧﻠﻖ ﺍﻟﻜﻮﻥ‪ ،‬ﻛﺬﻟﻚ ﻫﻮ ﺍﻟﻐﺎﻳ ﹸﺔ‬
‫ﻭﺍﻟﺒﻠﺴﻢ ﺍﻟﺸﺎﰲ‪ ،‬ﻟﺘﻄﻤﲔ ﺭﻏﺒﺎﺕ ﻛﻞ ﺫﻱ ﺷﻌﻮﺭ ﻭﺫﻱ ﻋﻘﻞ ﻭﻻﺳﻴﲈ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓﻠﻮﻻ‬ ‫ﹸ‬ ‫ﺍﻟﻘﺼﻮ￯‪،‬‬
‫»ﺍﻟﻔﺮﺩﻳﺔ« ﻻﻧﻄﻔﺄﺕ ﺷﻌﻠ ﹸﺔ ﺭﻏﺒﺎﺗﻪ ﻭﻣﻄﺎﻟﺒﻪ ﻛ ﱢﻠﻬﺎ ﻭﺍﻧﻤﺤﺖ ﺟﻤﻴﻊ ﹺ‬
‫ﺍﻟﺤﻜﹶﻢ ﺍﻟﻤﻮ ﹶﺩﻋﺔ ﰲ ﺧﻠﻖ‬ ‫ﹸ‬
‫ﺃﻛﺜﺮ ﺍﻟﻜﲈﻻﺕ ﺍﳌﻮﺟﻮﺩﺓ ﻭﺍﻟﺜﺎﺑﺘﺔ ﻭﺍﻧﻌﺪﻣﺖ‪.‬‬
‫ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺗﻼﺷﺖ ﹸ‬
‫ﺣﺐ ﺍﻟﺒﻘﺎﺀ ﺑﻞ ﻋﺸﻘﻪ‪ ،‬ﻋﻤﻴﻘ ﹲﺔ ﰲ ﺍﻹﻧﺴﺎﻥ‪ ..‬ﻫﺬﻩ ﺍﻟﺮﻏﺒﺔ ﺍﻟﻌﺮﻳﻘﺔ ﻻ ﳛﻘﻘﻬﺎ‬ ‫ﻓﻤﺜﻼ‪ :‬ﱠ‬
‫ﺇﻥ ﺭﻏﺒﺔ ﱢ‬
‫ﻭﻻ ﻳﺴﻜﹼﻨﻬﺎ ﻭ ﹸﻳﻄﻤﺌﻨﹸﻬﺎ ﹼﺇﻻ ﹶﻣﻦ ﻫﻮ ﻣﺎﻟﻚ ﳌﻘﺎﻟﻴﺪ ﺍﻟﻜﻮﻥ‪ ،‬ﺍﻟﺬﻱ ﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺒﻘﺎﺀ ﺍﻟﴪﻣﺪﻱ ﺃﻣﺎﻡ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﺎﻵﺧﺮﺓ‪ ،‬ﺑﻌﺪ ﺃﻥ ﹸﻳﻨﻬﻲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ ﻭﻳﻐﻠﻖ ﺃﺑﻮﺍ ﹶﺑﻬﺎ ﻛﺴﻬﻮﻟﺔ ﻏﻠﻖ ﻏﺮﻓﺔ ﻭﻓﺘﺢ‬
‫ﺃﺧﺮ￯‪.‬‬
‫ﻭﻫﻨﺎﻙ ﺭﻏﺒﺎﺕ ﺃﺧﺮ￯ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ ﻟﻺﻧﺴﺎﻥ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﺮﻏﺒﺔ‪ ،‬ﻛ ﱡﻠﻬﺎ ﳑﺘﺪﺓ ﺇﱃ ﻏﲑ ﳖﺎﻳﺔ‬
‫ﻣﻌﻠﻮﻣﺔ ﻭﻣﺘﺸﻌﺒﺔ ﰲ ﺛﻨﺎﻳﺎ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺟﻤﻴﻌ ﹰﺎ‪ ..‬ﻓﻬﺬﻩ ﺍﻟﺮﻏﺒﺎﺕ ﺟﻤﻴ ﹸﻌﻬﺎ ﻣﺮﺗﺒﻄﺔ ﺍﺭﺗﺒﺎﻃ ﹰﺎ ﻭﺛﻴﻘ ﹰﺎ‬
‫)‪ (١‬ﺣﺘﻰ ﺇﻥ ﺍﻟﺘﻮﺣﻴﺪ ﻫﻮ ﻧﻔﺴﻪ ﺃﻭﺿﺢ ﺑﺮﻫﺎﻥ‪ ،‬ﻭﺃﺳﻄﻊ ﺩﻟﻴﻞ ﻋﲆ ﺍﻟﻜﲈﻝ ﻭﺍﳉﲈﻝ ﺍﻹﳍﻲ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻋﹸﺮﻑ ﺃﻥ ﺻﺎﻧﻊ ﺍﻟﻜﻮﻥ‬
‫ﻭﺍﺣﺪ ﺃﺣﺪ‪ ،‬ﻓﺴ ﹸﻴﻌﺮﻑ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻜﲈﻝ ﻭﺍﳉﲈﻝ ﺍﳌﺸﺎﻫﺪﺓ ﰲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺑﺄﳖﺎ ﻇﻼﻝ ﻭﲡﻠﻴﺎﺕ ﻭﻋﻼﻣﺎﺕ ﻷﻧﻮﺍﻉ ﺍﻟﻜﲈﻝ‬
‫ﺍﳌﻘﺪﺱ ﻭﺃﻧﲈﻁ ﺍﳉﲈﻝ ﺍﻟﻤﻨﺰﹼ ﻩ ﻟﺬﻟﻚ ﺍﻟﺼﺎﻧﻊ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﻟﺬﻟﻚ ﺍﻟﻜﲈﻝ ﺍﳌﻘﺪﺱ ﻭﺍﳉﲈﻝ ﺍﳌﻨﺰﻩ‪ ،‬ﺑﻴﻨﲈ ﺇﺫﺍ ﱂ ﹸﻳﻌﺮﻑ‬
‫ﺍﻟﺼﺎﻧﻊ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻓﺴﺘﺤﺎﻝ ﺗﻠﻚ ﺍﻟﻜﲈﻻﺕ ﻭﺃﻧﻮﺍﻉ ﺍﳉﲈﻝ ﺇﱃ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺘﻲ ﻻ ﺷﻌﻮﺭ ﳍﺎ ﻭﺇﱃ ﳐﻠﻮﻗﺎﺕ ﻋﺎﺟﺰﺓ‪ ،‬ﻭﻋﻨﺪﻫﺎ‬
‫ﹸ‬
‫ﳛﺎﺭ ﺍﻟﻌﻘﻞ ﺍﻟﺒﴩﻱ ﺃﻣﺎﻡ ﺧﺰﺍﺋﻦ ﺍﻟﻜﲈﻝ ﻭﺍﳉﲈﻝ ﺍﻟﴪﻣﺪﻳﲔ‪ ،‬ﻷﻧﻪ ﻓﻘﺪ ﻣﻔﺘﺎﺡ ﺗﻠﻚ ﺍﻟﻜﻨﻮﺯ ﺍﳋﺎﻟﺪﺓ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٥٠٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺍﻟﺴﺮ ﻟﺒﻘﻴﺖ ﻫﺬﻩ ﺍﻟﺮﻏﺒﺎﺕ ﻋﻘﻴﻤ ﹰﺔ‬
‫ﺑﺤﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭﻣﺸﺪﻭﺩﺓ ﻣﻊ ﴎ »ﺍﻟﻔﺮﺩﻳﺔ«‪ .‬ﻓﻠﻮﻻ ﺫﻟﻚ ﹼ‬
‫ﺩﻭﻥ ﻧﺘﺎﺋﺞ‪ ،‬ﻗﺎﺻﺮ ﹰﺓ ﻋﻦ ﺑﻠﻮﻍ ﻣﺪﺍﻫﺎ‪ ،‬ﻣﺒﺘﻮﺭﺓ ﻣﻨﻜﻤﺸﺔ‪ .‬ﻭﻟﻮﻻ ﺗﴫﻑ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﰲ ﺍﻟﻜﻮﻥ‬
‫ﻛﻠﻪ ﳌﺎ ﺍﻃﻤﺄﻧﹼﺖ ﻭﻻ ﺣﺼﻠﺖ ﺗﻠﻚ ﺍﻟﺮﻏﺒﺎﺕ‪ ،‬ﻭﻟﻮ ﺣﺼﻠﺖ ﺣﺼﻠﺖ ﻣﺒﺘﻮﺭﺓ‪.‬‬
‫ﻓﺎﻹﻳﲈﻥ ﺑﺎﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻭﺑﻘﺪﺭﺓ »ﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ« ﺍﳌﻄﻠﻘﺔ ﺇﺫﻥ ﻫﻮ ﻭﺣﺪﹶ ﻩ ﺍﻟﻜﻔﻴﻞ‬
‫ﺑﺈﺣﻼﻝ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻭﺍﻟﺴﻜﻮﻥ ﰲ ﺗﻠﻚ ﺍﻟﺮﻏﺒﺎﺕ ﺍﳌﺘﺄﺟﺠﺔ ﻟﺪ￯ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻣﻦ ﺃﺟﻞ ﻫﺬﺍ ﺍﻟﴪ‬
‫ﺍﻟﻌﻈﻴﻢ ﻧﺮ￯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﺬﻛﺮ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﺑﻜﻞ ﺣﺮﺍﺭﺓ ﻭﺷﻮﻕ‪ ،‬ﻭﻳﻜﺮﺭﻫﺎ ﺑﻜﻞ‬
‫ﺣﻼﻭﺓ ﻭﺫﻭﻕ‪ ،‬ﻭﺃﻥ ﺍﻷﻧﺒﻴﺎﺀ ‪-‬ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‪ -‬ﻭﺍﻷﺻﻔﻴﺎﺀ ﻭﺍﻟﻌﻠﲈﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﺼﺎﳊﲔ ﳚﺪﻭﻥ‬
‫ﺑﻐﻴﺘﻬﻢ ﻭﺫﻭﻗﻬﻢ ﺍﻟﺴﺎﻣﻲ‪ ،‬ﺑﻞ ﻣﻨﺘﻬﻰ ﺳﻌﺎﺩﲥﻢ ﰲ ﺃﻓﻀﻞ ﻣﺎ ﻗﺎﻟﻮﻩ‪» :‬ﻻ ﺇﻟﻪ ﹼﺇﻻ ﻫﻮ«‪.‬‬

‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺴﺎﺑﻌﺔ‪:‬‬
‫ﻭﻓﻬﻤﻪ‬
‫ﻭﺑﺄﺗﻢ ﺻﻮﺭﺗﻪ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻗﺪ ﺃﺛﺒﺘﻪ ﻭﺃﻋﻠﻨﻪ ﹼ‬
‫ﹼ‬ ‫ﱠ‬
‫ﺇﻥ ﻫﺬﺍ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﺑﺠﻤﻴﻊ ﻣﺮﺍﺗﺒﻪ‪،‬‬
‫ﻭﺑ ﹼﻠﻐﻪ ﳏﻤﺪﷺ‪ ،‬ﻓﻼﺑﺪ ﺃﻥ ﺭﺳﺎﻟﺘﻪ ﺛﺎﺑﺘ ﹲﺔ ﻭﻗﺎﻃﻌﺔ ﻛﻘﻄﻌﻴﺔ ﺛﺒﻮﺕ ﺍﻟﺘﻮﺣﻴﺪ ﻧﻔﺴﻪ؛ ﻷﻧﻪ‪ :‬ﳌﺎ ﻛﺎﻥ‬
‫ﺍﻟﺘﻮﺣﻴﺪﹸ ﻫﻮ ﺃﻋﻈﻢ ﺣﻘﻴﻘﺔ ﰲ ﻋﺎﱂ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭﺃﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ ﻫﻮ ﺍﻟﺬﻱ ﺗﻮﱃ ﺗﺒﻠﻴ ﹶﻐﻪ‬
‫ﻭﺗﻌﻠﻴﻤﻪ ﺑﺠﻤﻴﻊ ﺣﻘﺎﺋﻘﻪ‪ ،‬ﻓﻼﺑﺪ ﺃﻥ ﲨﻴﻊ ﺍﻟﱪﺍﻫﲔ ﺍﻟﺘﻲ ﺗﺜﺒﺖ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﺗﻜﻮﻥ ﺑﺪﻭﺭﻫﺎ ﺑﺮﺍﻫﻴ ﹶﻦ‬
‫ﻹﺛﺒﺎﺕ ﺭﺳﺎﻟﺘﻪ ﻭﺃﺩﻟ ﹰﺔ ﻋﲆ ﺻﺪﻕ ﻧﺒﻮﺗﻪ ﻭﺃﺣ ﹼﻘﻴﺔ ﺩﻋﻮﺗﻪ ﷺ‪ ،‬ﻓﺮﺳﺎﻟ ﹲﺔ ﻛﻬﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺍﻟﻌﻈﻤﻰ ﺍﻟﺘﻲ‬
‫ﺗﻀﻢ ﹸﺃﻟﻮﻓ ﹰﺎ ﻣﻦ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺴﺎﻣﻴﺔ ﻭﺗﻜﺸﻒ ﻋﻦ ﺣﻘﻴﻘﺔ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﺮﺷﺪ ﺇﻟﻴﻪ ﻭﺗﻠﻘﻨﻪ‪ ،‬ﻻ‬
‫ﻏﻴﺮ ﳏﻤﺪ ﷺ ﺍﻟﺬﻱ ﺃ ﹼﺩ￯ ﺍﻷﻣﺎﻧﺔ‬
‫ﻓﻤﻦ ﺫﺍ ﹸ‬
‫ﺷﻚ ﺃﳖﺎ ﺭﺳﺎﻟﺔ ﻳﻘﺘﻀﻴﻬﺎ ﺫﻟﻚ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺗﻠﻚ ﺍﻟﻔﺮﺩﻳﺔ‪ .‬ﹶ‬
‫ﻋﲆ ﺃﻓﻀﻞ ﻭﺟﻪ ﻭﺑ ﹼﻠﻎ ﺍﻟﺮﺳﺎﻟﺔ ﻋﲆ ﺃﲨﻞ ﺻﻮﺭﺓ؟‪.‬‬
‫ﺳﻨﺬﻛﺮ ﺛﻼﺛﺔ ﻧﲈﺫﺝ‪ ،‬ﻣﺜﺎ ﹰ‬
‫ﻻ ﻟﺘﻠﻚ ﺍﻷﺩﻟﺔ ﺍﻟﻜﺜﲑﺓ ﻭﺍﻷﺳﺒﺎﺏ ﺍﻟﻌﺪﻳﺪﺓ ﺍﻟﺘﻲ ﺗﺸﻬﺪ ﺑﻌﻈﻤﺔ‬
‫ﻋﻠﻮ ﻣﻨـﺰﻟﺘﻪ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﻭﺗﺒ ﹼﻴﻦ ﺃﻧﻪ ﺍﻟﴪﺍﺝ ﺍﳌﻨﲑ‬
‫ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻌﻨﻮﻳﺔ ﳍﺬﺍ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﷺ ﻭﺗﺪﻝ ﻋﲆ ﹼ‬
‫ﳍﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺷﻤﺴﻬﺎ ﺍﻟﺴﺎﻃﻌﺔ‪.‬‬
‫ﺟﻤﻴﻊ ﺃﻓﺮﺍﺩ ﺍﻷﻣﺔ‪ ،‬ﻭﻋﲆ ﻣﺪ￯‬ ‫ﹸ‬ ‫ﺍﻟﺪﻟﻴﻞ ﺍﻷﻭﻝ‪ :‬ﱠ‬
‫ﺇﻥ ﺛﻮﺍﺏ ﲨﻴﻊ ﺍﳊﺴﻨﺎﺕ ﺍﻟﺘﻲ ﻳﻨﺎﳍﺎ‬
‫ﻣﻜﺘﻮﺏ ﻣﺜ ﹸﻠﻪ ﰲ ﺻﺤﻴﻔﺔ ﺣﺴﻨﺎﺗﻪ ﷺ‪ ،‬ﺇﺫ ﻫﻮ ﺍﻟﺴﺒﺐ ﰲ ﻧﻴﻞ ﻛﻞ ﺛﻮﺍﺏ ﺗﻨﺎﻟﻪ ﺃﻣﺘﹸﻪ‬
‫ﹲ‬ ‫ﲨﻴﻊ ﺍﻟﻌﺼﻮﺭ‪،‬‬
‫ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺣﻴﺚ »ﺍﻟﺴﺒﺐ ﻛﺎﻟﻔﺎﻋﻞ«‪ ..‬ﺗﺄﻣﻞ ﰲ ﻫﺬﺍ ﺛﻢ ﻓﻜﹼﺮ ﰲ ﺍﳌﻘﺎﻡ ﺍﳌﻌﻈﻢ ﺍﻟﻼﺋﻖ ﺍﻟﺬﻱ‬
‫ﻣﺠﻤﻮﻉ ﺍﻷﺩﻋﻴﺔ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﻣﻦ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳌﻘﺒﻮﻟﺔ ﺍﳌﺮﻓﻮﻋﺔ ﻳﻮﻣﻴ ﹰﺎ ﻣﻦ ﺍﻷﻣﺔ ﻛﺎﻓﺔ‪..‬‬
‫ﹸ‬ ‫ﻳﻘﺘﻀﻴﻪ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٠٤‬‬
‫ﺷﻤﺲ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺍﻟﴪﺍﺝ‬ ‫ﹴ‬
‫ﻋﻨﺪﺋﺬ‪ ،‬ﺩﺭﺟﺘﻪ ﺍﻟﻌﺎﻟﻴﺔ ﺍﻟﺮﻓﻴﻌﺔ ﻭﺗﻔﻬﻢ ﺃﻥ ﺷﺨﺼﻴﺘﻪ ﺍﳌﻌﻨﻮﻳﺔ‬ ‫ﺗﺪﺭﻙ‬
‫ﹸ‬
‫ﺍﳌﻨﲑ ﻟﻠﺨﻠﻖ ﺃﲨﻌﲔ‪.‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﲏ‪ :‬ﱠ‬
‫ﺇﻥ ﺑﺬﺭﺓ ﺍﻟﺸﺠﺮﺓ ﺍﻟﻮﺍﺭﻓﺔ ﻟﻺﺳﻼﻡ‪ ،‬ﻭﻣﻨﺸﺄﻫﺎ‪ ،‬ﻭﺣﻴﺎﺗﹶﻬﺎ‪ ،‬ﻭﻣﻨﺒﻌﻬﺎ ﺇﻧﲈ ﻫﻲ‬
‫ﺣﻘﻴﻘﺔ ﺍﳌﺎﻫﻴﺔ ﺍﳌﺤﻤﺪﻳﺔ‪ ،‬ﺑﲈ ﲤﻠﻚ ﻣﻦ ﻓﻄﺮﺓ ﺳﺎﻣﻴﺔ‪ ،‬ﻭﺧﻠﻘﺔ ﻛﺎﻣﻠﺔ‪ .‬ﻓﺘﺬﻛﹼﺮ ﻫﺬﺍ ﺛﻢ ﻓﻜﹼﺮ ﰲ ﺍﻟﺮﻗﻲ‬
‫ﺍﻟﺮﻭﺣﻲ ﳍﺬﺍ ﺍﻟﺮﺳﻮﻝ ﺍﳊﺒﻴﺐ ﷺ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﺍﺳﺘﺸﻌﺎﺭﻩ ﺍﻟﻜﺎﻣﻞ ﺍﻷﺗﻢ ﳉﻤﻴﻊ ﻣﻌﺎﲏ ﻋﺒﺎﺩﺗﻪ‪،‬‬
‫ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻭﺣﻘﻴﻘﺘﹶﻪ‪ .‬ﻟﺘﻌﻠﻢ‬
‫ﻭﺃﺫﻛﺎﺭﻩ‪ ،‬ﻭﻛﻠﲈﺗﻪ ﺍﻟﴩﻳﻔﺔ ﻭﻣﺮﺍﺗﺒﻬﺎ‪ ،‬ﻭﺍﻟﺘﻲ ﲤﺜﻞ ﺑﻤﺠﻤﻮﻋﻬﺎ ﹶ‬
‫ﺳﻤﻮﻫﺎ‪.‬‬ ‫ﻣﺪ￯ ﻋﻠﻮ ﻣﺮﺗﺒﺔ ﻭﻻﻳﺔ ﻋﺒﻮﺩﻳﺘﻪ ﷺ ﺇﱃ ﺍﻟﺪﺭﺟﺔ ﺍﻟﺮﻓﻴﻌﺔ‪ ،‬ﺩﺭﺟﺔ ﺍﳊﺒﻴﺒﻴﺔ‪ .‬ﻭﺍﻓﻬﻢ ﹶ‬
‫ﻣﺒﻠﻎ ﹼ‬
‫ﹴ‬
‫ﺻﻼﺓ‪ ،‬ﺑﻌﺾ ﺍﳌﻌﺎﲏ ﻭﺍﻷﻧﻮﺍﺭ ﺍﳌﺸﻌﺔ ﻣﻦ ﻛﻠﻤﺔ‬ ‫ﹴ‬
‫ﺳﺠﺪﺓ ﰲ‬ ‫ﻋﻠﻲ ﻳﻮﻣ ﹰﺎ ﰲ‬
‫ﻭﻟﻘﺪ ﻓﺘﺢ ﺍﷲ ﹼ‬
‫)ﺳﺒﺤﺎﻥ ﺭﰊ ﺍﻷﻋﲆ( ﺑﲈ ﻳﻘﺮﺏ ﻣﻦ ﻓﻬﻢ ﺍﻟﺼﺤﺎﺑﺔ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ ﻣﻦ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ‬
‫ﻓﺄﺩﺭﻛﺖ ﲠﺎ ﺍﳌﻨـﺰﻟﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﺎﻟﻴﺔ‬
‫ﹸ‬ ‫ﺍﳌﻘﺪﺳﺔ‪ .‬ﻓﺘﺒﲔ ﱄ ﻳﻘﻴﻨ ﹰﺎ ﺃﳖﺎ ﹲ‬
‫ﺧﲑ ﻣﻦ ﻋﺒﺎﺩﺓ ﺷﻬﺮ‪،‬‬
‫ﺍﻟﺘﻲ ﳛﻈﻰ ﲠﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺭﺿﻮﺍﻥ ﺍﷲ ﻋﻠﻴﻬﻢ ﺃﲨﻌﲔ‪.‬‬
‫ﺍﻟﻜﻠﻤﺎﺕ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﻭﻓﻴﻮﺿﺎﺗﹸﻬﺎ ﰲ ﺑﺪﺀ ﺍﻹﺳﻼﻡ ﳍﺎ ﻣﺰﺍﻳﺎ‬
‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺘﻲ ﺗﺸﻌﻬﺎ‬
‫ﺧﺎﺻﺔ‪ ،‬ﻭﺫﻟﻚ ﻟﺠﺪﹼ ﲥﺎ‪ ،‬ﻭﳍﺎ ﻣﻦ ﺍﻟﻠﻄﺎﻓﺔ ﻭﺍﻟﻄﺮﺍﻭﺓ ﻭﺍﻟﻠﺬﺓ ﻣﺎ ﺗﺘﻨﺎﻗﺺ ﺑﻤﺮﻭﺭ ﺍﻟﺰﻣﻦ ﻭﺗﺘﺴﱰ‬
‫ﲢﺖ ﺳﺘﺎﺭ ﺍﻟﻐﻔﻠﺔ‪.‬‬
‫ﻭﺍﻵﻥ‪ ،‬ﻭﰲ ﺿﻮﺀ ﻣﺎ ﺳﺒﻖ ﺗﺄﻣﻞ ﻣﻜﺎﻧﺔ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ ﺍﻟﺬﻱ ﺗﻨﺎﻭﻝ ﺍﻟﻜﻼﻡ ﺍﳌﻘﺪﺱ‪،‬‬
‫ﻭﺭ ﹶﺷ ﹶﻔﻪ ﻣﻦ ﺍﳌﻨﺒﻊ ﺍﻷﻗﺪﺱ‪ ،‬ﻭﺍﺳﺘﻮﻋﺐ ﺃﻧﻮﺍﺭﻩ ﺑﺎﻟﻮﺣﻲ ﺍﻹﳍﻲ ﺑﻜﺎﻣﻞ ﺟﺪﹼ ﺗﹺﻪ ﻭﻃﺮﺍﻭﺗﻪ ﻭﻟﻄﺎﻓﺘﻪ‪.‬‬
‫ﹶ‬
‫ﹴ‬
‫ﻣﻊ ﻣﺎ ﹸﻓﻄﺮ ﻋﻠﻴﻪ ﻣﻦ ﺍﺳﺘﻌﺪﺍﺩ ﻛﺎﻣﻞ‪ ..‬ﻓﺎﻷﻧﻮﺍﺭ ﻭﺍﻟﻔﻴﻮﺿﺎﺕ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺗﺴﺒﻴﺤﺔ ﻭﺍﺣﺪﺓ ﻣﻨﻪ ﷺ‬
‫ﻭﺃﻋﻢ ﻣﻦ ﲨﻴﻊ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺘﻲ ﲤﻸ ﺃﺭﺟﺎﺀ ﻋﺒﺎﺩﺓ ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﻋﻨﺪ ﻏﲑﻩ‪.!.‬‬
‫ﹼ‬ ‫ﺧﲑ‬
‫ﻫﻲ ﹲ‬
‫ﹺﻗﺲ ﻋﲆ ﻫﺬﺍ ﺍﳌﻨﻮﺍﻝ‪ ،‬ﻛﻲ ﺗﻌﻠﻢ ﻛﻢ ﺑﻠﻎ ﺭﺳﻮ ﹸﻟﻨﺎ ﺍﳊﺒﻴﺐ ﷺ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﻟﻜﲈﻝ ﺍﻟﺘﻲ ﻻ‬
‫ﺣﺪ ﳍﺎ ﻭﻻ ﳖﺎﻳﺔ‪.‬‬
‫ﺍﻟﺪﻟﻴﻞ ﺍﻟﺜﺎﻟﺚ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻤﺜﻞ ﺃﻋﻈﻢ ﻣﻘﺼﺪ ﻣﻦ ﺍﳌﻘﺎﺻﺪ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻫﻮ‬
‫ﺍﻟﻤﺆﻫﻞ ﻹﺩﺭﺍﻙ ﺍﳋﻄﺎﺏ ﺍﻟﺮﺑﺎﲏ‪ .‬ﻭﻗﺪ ﺍﺧﺘﺎﺭﻩ ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﺑﲔ ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻭﺍﺻﻄﻔﻰ ﻣﻦ ﺑﲔ‬
‫ﱠ‬
‫ﻣﻮﺿﻊ‬
‫ﹶ‬ ‫ﺍﻟﻤﻜﺮﻡ ﹶﻣﻦ ﻫﻮ ﹸ‬
‫ﺃﻛﻤﻞ ﻭﺃﻓﻀﻞ ﻭﺃﻋﻈﻢ ﺇﻧﺴﺎﻥ ﺑﺄﻋﲈﻟﻪ ﻭﺁﺛﺎﺭﻩ ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻟﻴﻜﻮﻥ‬ ‫ﹼ‬ ‫ﺍﻹﻧﺴﺎﻥ‬
‫ﺧﻄﺎﺑﻪ ﺍﳉﻠﻴﻞ ﺑﺎﺳﻢ ﺍﻟﻨﻮﻉ ﺍﻹﻧﺴﺎﲏ ﻛﺎﻓﺔ‪ ،‬ﺑﻞ ﺑﺎﺳﻢ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺟﻤﻴﻌ ﹰﺎ‪ .‬ﻓﻼ ﺭﻳﺐ ﺃﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‬
‫‪٥٠٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺍﻟﻔﺮﺩ ﺍﳉﻠﻴﻞ ﺍﻟﺬﻱ ﻫﻴﺄ ﺭﺳﻮﻟﻪ ﺍﳊﺒﻴﺐ ﷺ ﳍﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻟﻼﺋﻘﺔ ﺑﻪ ﻗﺪ ﻣﻨﺤﻪ ﻣﻦ ﺍﻷﻧﻮﺍﺭ ﻭﺍﻟﻜﲈﻻﺕ‬
‫ﻣﺎ ﻻ ﳛﺪ ﺑﺤﺪﻭﺩ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻭﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻟﺪﻻﺋﻞ ﺍﻟﺜﻼﺛﺔ ﻭﺩﻻﺋﻞ ﺃﺧﺮ￯ ﻛﺜﲑﺓ ﹶﻳﺜﺒﺖ ﻟﺪﻳﻨﺎ ﻳﻘﻴﻨ ﹰﺎ‪ :‬ﺇﻥ ﺍﻟﺸﺨﺼﻴﺔ‬
‫ﺍﳌﻌﻨﻮﻳﺔ ﻟﻠﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ‪ ،‬ﺷﻤﺲ ﻣﻌﻨﻮﻳﺔ ﺳﺎﻃﻌﺔ ﻟﻠﻜﺎﺋﻨﺎﺕ‪ .‬ﻭﴎﺍﺝ ﻣﻨﲑ ﻻﻣﻊ ﳍﺎ‪ ،‬ﻛﲈ‬
‫ﺃﳖﺎ ﺍﻵﻳﺔ ﺍﻟﻌﻈﻤﻰ ﻣﻦ ﻗﺮﺁﻥ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﻟﻠﻔﺮﻗﺎﻥ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻣﺮﺁﺓ ﺻﺎﻓﻴﺔ ﻟﻠﺘﺠﲇ‬
‫ﻋﺰ ﻭﺟﻞ‪.‬‬
‫ﺍﻷﻋﻈﻢ ﻷﻧﻮﺍﺭ ﺍﺳﻢ »ﺍﻟﻔﺮﺩ« ﹼ‬
‫ﹴ‬
‫ﺻﻠﻮﺍﺕ‬ ‫ﻓﺎﻟ ﹼﻠﻬﻢ ﻳﺎ ﺃﺣﺪﹸ ‪ ،‬ﻳﺎ ﻓﺮ ﹸﺩ‪ ،‬ﻳﺎ ﺻﻤﺪﹸ ‪ ،‬ﹺ‬
‫ﺃﻧﺰﻝ ﻣﻦ ﺑﺮﻛﺎﺕ ﺧﺰﻳﻨﺔ ﺭﲪﺘﻚ ﺍﻟﺘﻲ ﻻ ﺗﻨﻔﺪ‬
‫ﻭﺳﻼﻣ ﹰﺎ ﻋﲆ ﺗﻠﻚ ﺍﻟﺬﺍﺕ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﴩﻳﻔﺔ‪ ،‬ﺑﻌﺪﺩ ﺫﺭﺍﺕ ﺍﻟﻜﻮﻥ ﻣﻀﺮﻭﺑ ﹰﺎ ﺑﻌﺪﺩ ﻋﺎﴍﺍﺕ ﲨﻴﻊ‬
‫ﺃﺯﻣﻨﺔ ﺍﻟﻜﻮﻥ‪.‬‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٠٦‬‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﳋﺎﻣﺴﺔ‬
‫ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ‬

‫ﺍﳊﻲ‬

‫‬

‫﴿‪Ü Û Ú Ù Ø × Ö Õ Ô Ó Ò Ñ Ð Ï Î Í‬‬
‫‪) ﴾á à ß Þ Ý‬ﺍﻟﺮﻭﻡ‪(٥٠ :‬‬

‫﴿‪ ~ } | { z y x w v u t s‬ﮯ﴾ )ﺍﻟﺒﻘﺮﺓ‪(٢٥٥ :‬‬

‫ﹴ‬
‫ﻭﲡﻞ ﻣﻦ ﲡﻠﻴﺎﺕ‬ ‫ﻟﻘﺪ ﺗﺮﺍﺀﺕ ﰲ ﺃﻓﻖ ﻋﻘﲇ ﻧﻜﺘ ﹲﺔ ﻣﻦ ﺍﻟﻨﻜﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ ﻟﻶﻳﺘﲔ ﺍﳌﺬﻛﻮﺭﺗﲔ‪،‬‬
‫ﻧﻮﺭﻳﻪ‪ ،‬ﺃﻭ ﺃﺣﺪ ﺃﻧﻮﺍﺭﻩ ﺍﻟﺴﺘﺔ‪ ،‬ﻭﺫﻟﻚ ﰲ ﺷﻬﺮ ﺷﻮﺍﻝ ﻋﻨﺪﻣﺎ‬
‫ﻧﻮﺭ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ »ﺍﳊﻲ« ﺃﻭ ﺃﺣﺪ ﹶ‬
‫ﻛﻨﺖ ﰲ ﺳﺠﻦ ﺃﺳﻜﻲ ﺷﻬﺮ‪ .‬ﻓﻠﻢ ﺃﲤﻜﻦ ﻣﻦ ﺃﻥ ﺃﺛ ﹼﺒﺘﻬﺎ ﰲ ﺣﻴﻨﻪ‪ ،‬ﻭﱂ ﺍﺳﺘﻄﻊ ﺃﻥ ﺃﻗﺘﻨﺺ ﺫﻟﻚ ﺍﻟﻄﺎﺋﺮ‬
‫ﹴ‬
‫ﺭﻣﻮﺯ‬ ‫ﺒﺲ ﺍﻟﻮﺿﻴﺊ ﺍﺿﻄﺮﺭﺕ ﺇﱃ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﺑﻮﺿﻊ‬ ‫ﺍﻟﺴﺎﻣﻲ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﺪﻣﺎ ﺗﺒﺎﻋﺪ ﺫﻟﻚ ﺍﻟ ﹶﻘ ﹸ‬
‫ﺃﺷﻌﺔ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻜﱪ￯‪ ،‬ﻭﺫﻟﻚ ﺍﻟﻨﻮﺭ ﺍﻷﻋﻈﻢ‪.‬‬ ‫ﹺ‬ ‫ﺗﺮﻣﺰ ﺇﱃ‬
‫ﻭﺳﺄﺷﲑ ﺇﻟﻴﻬﺎ ﻫﻨﺎ ﺑﺎﺧﺘﺼﺎﺭ‪:‬‬

‫ﺍﻟﺮﻣﺰ ﺍﻷﻭﻝ‪:‬‬
‫ﻣﺎ ﺍﳊﻴﺎﺓ ﺍﻟﺘﻲ ﻫﻲ ﹴ‬
‫ﲡﻞ ﺃﻋﻈﻢ ﻻﺳﻢ ﺍﷲ ﺍﳊﻲ ﺍﳌﺤﻴﻲ؟ ﻭﻣﺎ ﻣﺎﻫﻴﺘﻬﺎ؟ ﻭﻣﺎ ﻣﻬﻤﺘﻬﺎ؟‬
‫ﺟﻮﺍﺏ ﻫﺬﺍ ﺍﻟﺴﺆﺍﻝ ﻧﹸﺪﺭﺟﻪ ﻋﲆ ﺻﻮﺭﺓ ﻓﻬﺮﺱ‪ ،‬ﻋﲆ ﺍﻟﻨﺤﻮ ﺍﻵﰐ‪:‬‬
‫ﺍﳊﻴﺎﺓ ﻫﻲ ﳍﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ‪:‬‬
‫ﺃﻫﻢ ﻏﺎﻳﺔ‪..‬‬
‫‪٥٠٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻭﺃﻋﻈﻢ ﻧﺘﻴﺠﺔ‪..‬‬
‫ﹸ‬
‫ﻭﺃﺳﻄﻊ ﻧﻮﺭ‪..‬‬
‫ﻭﺃﻟﻄﻒ ﲬﲑﺓ‪..‬‬
‫ﹸ‬
‫ﻭﺃﺻﻔﻰ ﺧﻼﺻﺔ‪..‬‬
‫ﹸ‬
‫ﻭﺃﻛﻤﻞ ﺛﻤﺮﺓ‪..‬‬
‫ﻭﺃﺳﻤﻰ ﻛﲈﻝ‪..‬‬
‫ﻭﺃﺯﻫﻰ ﲨﺎﻝ‪..‬‬
‫ﻭﺃﲠﻰ ﺯﻳﻨﺔ‪..‬‬
‫ﺳﺮ ﻭﺣﺪﲥﺎ‪..‬‬
‫ﻭﻫﻲ ﱡ‬
‫ﻭﺭﺍﺑﻄ ﹸﺔ ﺍﲢﺎﺩﻫﺎ‪..‬‬
‫ﻭﻣﻨﺸﺄ ﻛﲈﻻﲥﺎ‪..‬‬
‫ﻭﻫﻲ ﺃﺑﺪﻉ ﹺ‬
‫ﺫﺍﺕ ﹴ‬
‫ﺭﻭﺡ ﻓﻴﻬﺎ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﻹﺗﻘﺎﻥ ﻭﺍﳌﺎﻫﻴﺔ‪..‬‬ ‫ﹸ‬
‫ﹴ‬
‫ﳐﻠﻮﻕ ﻋﺎ ﹶﻟﻤ ﹰﺎ ﺑﺤﺪﹼ ﺫﺍﺗﻪ‪..‬‬ ‫ﺃﺻﻐﺮ‬ ‫ﻭﻫﻲ ﺣﻘﻴﻘﺘﹸﻬﺎ ﺍﳌﻌﺠﺰﺓ؛ ﺗﹸﺼ ﱢﻴﺮ‬
‫ﹶ‬
‫ﻭﻫﻲ ﺃﺭﻭﻉ ﻣﻌﺠﺰﺍﺕ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ؛ ﺑﺠﻌﻠﻬﺎ ﺍﻟﻜﺎﺋﻦ ﺍﳊﻲ ﺑﻤﺜﺎﺑﺔ ﹴ‬
‫ﻛﻮﻥ ﻣﺼﻐﺮ‪ ،‬ﻓﻜﺄﳖﺎ‬ ‫ﹸ‬
‫‪-‬ﺃﻱ ﺍﳊﻴﺎﺓ‪ -‬ﻭﺳﻴﻠ ﹲﺔ ﻻﻧﻄﻮﺍﺀ ﺍﻟﻜﺎﺋﻨﺎﺕ ﰲ ﺫﻟﻚ ﺍﻟﻜﺎﺋﻦ ﺍﳊﻲ ﺍﻟﺼﻐﲑ؛ ﺑﲈ ﺗﹸﻈﻬﺮ ﻓﻴﻪ ﻣﺎ ﻳﺸﺒﻪ‬
‫ﹴ‬
‫ﺭﺑﺎﻁ ﻭﺛﻴﻖ ﻣﻊ ﻣﻌﻈﻢ ﺍﳌﻮﺟﻮﺩﺍﺕ‪..‬‬ ‫ﻓﻬﺮﺱ ﺍﻟﻜﻮﻥ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻛﲈ ﲡﻌﻠﻪ ﰲ‬
‫ﹶ‬
‫ﻭﻫﻲ ﺻﻨﻌ ﹲﺔ ﺇﳍﻴﺔ ﺧﺎﺭﻗﺔ؛ ﺗﻜ ﱢﺒﺮ ﺍﻟﺠﺰ ﹶﺀ ﺍﻟﻀﺌﻴﻞ ﺇﱃ ﺃﻛﱪ ﱟ‬
‫ﻛﻞ‪ ،‬ﺣﺘﻰ ﺇﳖﺎ ﲡﻌﻞ ﺍﻟﻔﺮ ﹶﺩ ﺑﺤﻜﻢ‬
‫ﺍﻟﻜﻞ ﻭﺍﻟﻜ ﹼﻠﻲ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ‬
‫ﺍﻟﻜﻮﻥ ‪-‬ﻣﻦ ﺣﻴﺚ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ -‬ﰲ ﺣﻜﻢ ﹼ‬ ‫ﹶ‬ ‫ﺍﻟﻌﺎ ﹶﻟﻢ ﻭﻛﺄﻧﻪ ﻛ ﹼﻠﻲ‪ .‬ﻭﺗﹶﻌﺮﺽ‬
‫ﺍﻟﺘﺠﺰﺋﺔ ﻭﺍﻻﺷﱰﺍﻙ ﻭﺍﻻﻧﻘﺴﺎﻡ‪..‬‬
‫ﹴ‬
‫ﺑﺮﻫﺎﻥ ﺿﻤﻦ ﻣﺎﻫﻴﺎﺕ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﺃﺛﺒﺘﹸﻪ ﻭﺃﻛﻤ ﹸﻠﻪ‪ ،‬ﻳﺸﻬﺪ ﻋﲆ ﻭﺟﻮﺏ ﻭﺟﻮﺩﻩ‬ ‫ﺃﺳﻄﻊ‬ ‫ﻭﻫﻲ‬
‫ﹸ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﻋﲆ ﺃﻧﻪ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﻭﻳﺪﻝ ﻋﲆ ﻭﺣﺪﺗﻪ ﻭﺃﺣﺪﻳﺘﻪ ﺟﻞ ﻭﻋﻼ‪..‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٠٨‬‬
‫ﻭﺃﻇﻬﺮﻫﺎ‬
‫ﹸ‬ ‫ﻭﻫﻲ ﹸ‬
‫ﺃﺑﻠﻎ ﺻﻮﺭﺓ ﻟﺼﻨﻌﺔ ﺭﺑﺎﻧﻴﺔ ﺣﻜﻴﻤﺔ ‪-‬ﺿﻤﻦ ﺍﳌﺼﻨﻮﻋﺎﺕ ﺍﻹﳍﻴﺔ‪ -‬ﻭﺃﺧﻔﺎﻫﺎ‬
‫ﻭﺃﻧﺰﻫﻬﺎ ﻭﺃﳌﻌﻬﺎ‪..‬‬
‫ﹸ‬ ‫ﻭﺃﺛﻤﻨﹸﻬﺎ ﻭﺃﺯﻫﺪﻫﺎ‬
‫ﺃﻟﻄﻒ ﹴ‬
‫ﲡﻞ ﻟﻠﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻭﺃﺭ ﱡﻗﻬﺎ ﻭﺃﺩﻗﻬﺎ؛ ﲡﻌﻞ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺧﺎﺩﻣﺔ ﳍﺎ‪..‬‬ ‫ﹸ‬ ‫ﻭﻫﻲ‬
‫ﻭﻫﻲ ﺃﺟﻤﻊ ﹴ‬
‫ﻣﺮﺁﺓ ﺗﻌﻜﺲ ﺍﻟﺸﺆﻭﻥ ﺍﻹﳍﻴﺔ ﻟﻸﻧﻈﺎﺭ‪..‬‬ ‫ﹸ‬
‫ﻭﻫﻲ ﺃﻋﺠﻮﺑ ﹸﺔ ﺍﳋﻠﻘﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ؛ ﺇﺫ ﲡﻤﻊ ﲡﻠﻴﺎﺕ ﺍﺳﻢ »ﺍﻟﺮﲪﻦ‪ ،‬ﺍﻟﺮﺯﺍﻕ‪ ،‬ﺍﻟﺮﺣﻴﻢ‪ ،‬ﺍﻟﻜﺮﻳﻢ‪،‬‬
‫ﻭﺍﻟﻤﺸﺎﻫﺪﺓ ﻛﺎﻟﺮﺯﻕ ﻭﺍﳊﻜﻤﺔ‬ ‫ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ« ﻭﲡﻌﻞ ﺍﳊﻘﺎﺋﻖ ﺍﻟﻜﺜﲑﺓ‬ ‫ﹺ‬ ‫ﺍﳊﻜﻴﻢ‬
‫ﹶ‬
‫ﻭﺍﻟﻌﻨﺎﻳﺔ ﻭﺍﻟﺮﲪﺔ ﺗﺎﺑﻌ ﹰﺔ ﳍﺎ‪ ،‬ﻓﺘﻘﻮﺩﻫﺎ‪ ،‬ﻣﺜﻠﲈ ﻫﻲ ﻣﻨﺸﺄ ﲨﻴﻊ ﺍﳌﺸﺎﻋﺮ ﻭﻣﻌﺪﻥ ﺍﳊﻮﺍﺱ ﺍﻟﻌﺎﻣﺔ‬
‫ﻛﺎﻟﺒﴫ ﻭﺍﻟﺴﻤﻊ ﻭﺍﻟﺸﻌﻮﺭ‪..‬‬
‫ﹴ‬
‫ﺍﺳﺘﺤﺎﻟﺔ ﻋﺠﻴﺒﺔ ﰲ ﻣﺼﻨﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺣﻴﺚ ﺗﻘﻮﻡ‬ ‫ﻭﺟﻬﺎﺯ‬
‫ﹸ‬ ‫ﹴ‬
‫ﺗﻨﻈﻴﻒ ﻋﻈﻴﻤﺔ‪،‬‬ ‫ﻭﻫﻲ ﻣﺎﻛﻨ ﹸﺔ‬
‫ﻭﺗﻨﻮﺭﻩ‪ ،‬ﻭﻛﺄﻥ ﺍﻟﺠﺴﺪﹶ ﺍﻟﺬﻱ ﻫﻮ‬
‫ﺍﻟﺮﻗﻲ ﹼ‬
‫ﹶ‬ ‫ﻭﺗﻤﻨﺤﻪ‬
‫ﹸ‬ ‫ﻓﺘﻄﻬﺮ ﺍﻟﴚﺀ‬
‫ﺑﺎﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﻄﻬﲑ ﰲ ﻛﻞ ﻧﻮﺍﺣﻴﻪ؛ ﱢ‬
‫ﻭﻣﻌﺴﻜﺮﻫﺎ؛ ﺗﺘﻌﻠﻢ ﻓﻴﻪ ﻭﻇﺎﺋ ﹶﻔﻬﺎ‪ ،‬ﻭﺗﺘﺪﺭﺏ‬ ‫ﹴ‬
‫ﺿﻴﺎﻓﺔ ﻟﻘﻮﺍﻓﻞ ﺍﻟﺬﺭﺍﺕ ﻭﻣﺪﺭﺳﺘﹸﻬﺎ‬ ‫ﺩﺍﺭ‬ ‫ﹼ‬
‫ﹸ‬ ‫ﻋﺶ ﺍﳊﻴﺎﺓ ‪ -‬ﹸ‬
‫ﻋﲆ ﺃﻋﲈﳍﺎ‪ ،‬ﻓﺘﺘﻨﻮﺭ ﻭﺗﴤﺀ ‪..‬‬
‫»ﺍﻟﺤﻲ ﺍﳌﺤﻴﻲ« ﺳﺒﺤﺎﻧﻪ ﻋﺎ ﹶﻟﻢ ﺍﻟﺪﻧﻴﺎ ﺍﳌﻈﻠﻢ ﺍﻟﻔﺎﲏ ﺍﻟﺴﺎﻓﻞ ﻭﻳﻤﻨﺤﻪ‬‫ﱡ‬ ‫ﻳﻨﻮﺭ ﲠﺎ‬
‫ﻭﻫﻲ ﻭﺳﻴﻠﺔ ﹼ‬
‫ﻧﻮﻋ ﹰﺎ ﻣﻦ ﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﳚﻌﻠﻪ ﺑﲈﻛﻨﺔ ﺍﳊﻴﺎﺓ ﻟﻄﻴﻔ ﹰﺎ ﻣﻬﻴﺌ ﹰﺎ ﻟﻠﻤﴤ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻟﺒﺎﻗﻲ ‪..‬‬
‫ﺍﻟﻤﻠﻚ ﻭﺍﳌﻠﻜﻮﺕ‪ ،‬ﺻﺎﻓﻴﺎﻥ ﻃﺎﻫﺮﺍﻥ ﻻ ﻧﻘﺺ ﻓﻴﻬﲈ‪ ،‬ﺳﺎﻣﻴﺎﻥ‪،‬‬
‫ﻭﺟﻬﻲ ﺍﳊﻴﺎﺓ‪ ،‬ﺃﻱ ﹸ‬
‫ﺛﻢ ﺇﻥ ﹶ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﻳﺔ ﹸﺣﺠﺒ ﹰﺎ ﻟﺘﴫﻓﺎﺕ‬
‫ﹸ‬ ‫ﺗﻮﺿﻊ ﳍﺎ‬
‫ﻭﻫﻲ ﳐﻠﻮﻕ ﺧﺎﺹ ﻣﺘﻤﻴﺰ ﻋﻦ ﻛﻞ ﺧﻠﻖ ﺁﺧﺮ ﱂ ﹶ‬
‫ﺃﻣﺮ ﺻﺪﻭﺭﻫﺎ ﻣﻦ ﻳﺪ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ‬
‫ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ‪-‬ﻛﲈ ﻫﻲ ﰲ ﺳﺎﺋﺮ ﺍﻷﺷﻴﺎﺀ‪ -‬ﻭﺫﻟﻚ ﻟﻴﻜﻮﻥ ﹸ‬
‫ﻣﺒﺎﴍﺓ ﺩﻭﻥ ﹸﺣﺠﺐ ﺃﻭ ﻭﺳﺎﺋﻂ‪..‬‬
‫ﻣﻌﻨﻰ ﻭﺭﻣﺰ ﹰﺍ‪ ،‬ﺃﻱ ﺇﳖﺎ ﺗﺜﺒﺖ‬
‫ﹰ‬ ‫ﻭﺣﻘﻴﻘﺔ ﺍﳊﻴﺎﺓ ﺗﺘﻄﻠﻊ ﺇﱃ ﺍﻷﺭﻛﺎﻥ ﺍﻹﻳﲈﻧﻴﺔ ﺍﻟﺴﺘﺔ ﻭﺗﺜﺒﺘﻬﺎ‬
‫ﻭﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻭﺣﻴﺎﲥﺎ ﺍﻟﺪﺍﺋﻤﺔ‪ ..‬ﻭﻭﺟﻮ ﹶﺩ‬
‫ﹶ‬ ‫ﻭﺟﻮ ﹶﺩ ﻭﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ﺳﺒﺤﺎﻧﻪ ﻭﺣﻴﺎﺗﻪ ﺍﻟﴪﻣﺪﻳﺔ‪..‬‬
‫ﺍﳌﻼﺋﻜﺔ‪ ..‬ﻭﺗﺘﻮﺟﻪ ﺗﻮﺟﻬ ﹰﺎ ﻛﺎﻣ ﹰ‬
‫ﻼ ﺇﱃ ﺇﺛﺒﺎﺕ ﺳﺎﺋﺮ ﺍﻷﺭﻛﺎﻥ ﺍﻹﻳﲈﻧﻴﺔ ﻭﺗﻘﺘﻀﻴﻬﺎ‪..‬‬
‫ﻭﻫﻲ ﺃﺻﻔﻰ ﺧﻼﺻﺔ ﻣﱰﺷﺤﺔ ﻣﻦ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻛ ﱢﻠﻬﺎ ﻛﲈ ﺃﳖﺎ ﺃﻋﻈﻢ ﹺﺳ ﹼﺮ ﻳﻮ ﹼﻟﺪ ﺍﻟﺸﻜﺮ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳊﻤﺪ ﻭﺍﳌﺤﺒﺔ ﺍﻟﺘﻲ ﻫﻲ ﺃﻫﻢ ﺍﳌﻘﺎﺻﺪ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﻜﻮﻥ ﻭﺃﻫﻢ ﻧﺘﻴﺠﺔ ﳋﻠﻖ ﺍﻟﻌﺎﱂ ﻫﺬﺍ‪.‬‬
‫‪٥٠٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺗﺄﻣﻞ ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﺍﳌﻬﻤﺔ ﺍﻟﻘ ﹼﻴﻤﺔ ﻟﻠﺤﻴﺎﺓ ﻭﺍﻟﺒﺎﻟﻐﺔ ﺗﺴﻌ ﹰﺎ ﻭﻋﴩﻳﻦ ﺧﺎﺻﻴﺔ‪ ،‬ﻭﺩﻗﻖ ﺍﻟﻨﻈﺮ ﰲ‬
‫ﻣﻬﲈﲥﺎ ﺍﻟﺴﺎﻣﻴﺔ ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﺛﻢ ﺍﻧﻈﺮ ﻣﻦ ﻭﺭﺍﺀ ﺍﺳﻢ »ﺍﳌﺤﻴﻲ« ﺇﱃ ﻋﻈﻤﺔ ﺍﺳﻢ »ﺍﳊﻲ« ﻭﺃﺩﺭﻙ ﻛﻴﻒ ﺃﻥ‬
‫ﺍﺳﻢ »ﺍﳊﻲ« ﻫﻮ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ ﻣﻦ ﺣﻴﺚ ﻫﺬﻩ ﺍﳋﺼﺎﺋﺺ ﺍﻟﻌﻈﻴﻤﺔ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻭﻣﻦ ﺣﻴﺚ ﺛﲈﺭﻫﺎ‬
‫ﻛﺒﺮ ﺍﻟﻜﻮﻥ ﻭﻧﺘﻴﺠ ﹰﺔ ﻋﻈﻤﻰ ﺑﻌﻈﻤﺘﻪ ﻣﺎ ﺩﺍﻣﺖ ﻫﻲ‬
‫ﻭﻧﺘﺎﺋﺠﻬﺎ‪ ،‬ﻭﺍﻓﻬﻢ ﺃﻳﻀ ﹰﺎ ﺃﻥ ﻟﻠﺤﻴﺎﺓ ﻏﺎﻳ ﹰﺔ ﻛﱪ￯ ﹶ‬
‫ﺃﻋﻈﻢ ﻧﺘﻴﺠﺔ ﳍﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺃﻋﻈﻢ ﻏﺎﻳﺔ ﻭﺃﺛﻤﻦ ﺛﻤﺮﺓ؟ ﻷﻥ ﺍﻟﺜﻤﺮﺓ ﻣﺜﻠﲈ ﻫﻲ ﻧﺘﻴﺠﺔ ﺍﻟﺸﺠﺮﺓ‪ ،‬ﻓﻨﺘﻴﺠﺔ‬
‫ﺍﻟﺜﻤﺮﺓ ﺷﺠﺮﺓ ﻗﺎﺩﻣﺔ ﺑﻮﺳﺎﻃﺔ ﺑﺬﺭﲥﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻏﺎﻳﺔ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻭﻧﺘﻴﺠﺘﹶﻬﺎ ﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺛﻤﺮﺓ ﻣﻦ ﺛﲈﺭﻫﺎ ﻫﻲ ﺍﻟﺸﻜﺮ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﳊﻤﺪ ﻭﺍﳌﺤﺒﺔ ﲡﺎﻩ ﻭﺍﻫﺐ ﺍﳊﻴﺎﺓ »ﺍﳊﻲ ﺍﳌﺤﻴﻲ« ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﺸﻜﺮ ﻭﺍﳌﺤﺒﺔ ﻭﺍﳊﻤﺪ‬
‫ﻭﺍﻟﻌﺒﺎﺩﺓ ﻫﻲ ﺛﻤﺮﺓ ﺍﳊﻴﺎﺓ ﻛﲈ ﺃﳖﺎ ﻏﺎﻳﺔ ﺍﻟﻜﺎﺋﻨﺎﺕ‪.‬‬
‫ﹴ‬
‫»ﻋﻴﺶ ﺑﺮﻓﺎﻩ‪ ،‬ﻭﺗﻤﺘﹼﻊ ﺑﻐﻔﻠﺔ‪،‬‬ ‫ﻓﺎﻋﻠﻢ ﻣﻦ ﻫﺬﺍ‪ :‬ﺃﻥ ﺍﻟﺬﻳﻦ ﳛﴫﻭﻥ ﻏﺎﻳﺔ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﰲ‪:‬‬
‫ﻣﺴﺘﻬﺠﻦ ﻗﺒﻴﺢ‪ -‬ﲠﺬﻩ ﺍﻟﻨﻌﻤﺔ ﺍﻟﻐﺎﻟﻴﺔ ﺍﻟﻜﱪ￯‪ ،‬ﻧﻌﻤﺔ ﺍﳊﻴﺎﺓ‪،‬‬
‫ﹶ‬ ‫ﻭﺗﻨ ﹼﻌﻢ ﲠﻮ￯« ﺇﻧﲈ ﻳﺴﺘﺨ ﹼﻔﻮﻥ ‪-‬ﺑﺠﻬﻞ‬
‫ﻭﻫﺪﻳﺔ ﺍﻟﺸﻌﻮﺭ‪ ،‬ﻭﺇﺣﺴﺎﻥ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﳛﻘﺮﻭﳖﺎ ﻭﻳﻨﻜﺮﻭﳖﺎ ﺑﻞ ﻳﻜﻔﺮﻭﻥ ﲠﺎ ﻓﲑﺗﻜﺒﻮﻥ ﻛﻔﺮﺍﻧ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ‬
‫ﻭﺇﺛﻤ ﹰﺎ ﻣﺒﻴﻨ ﹰﺎ‪.‬‬

‫ﺍﻟﺮﻣﺰ ﺍﻟﺜﺎﲏ‪:‬‬
‫ﻭﺃﻟﻄﻒ ﹴ‬
‫ﲡﻞ ﻻﺳﻢ ﺍﷲ »ﺍﳌﺤﻴﻲ« ﳛﺘﺎﺝ‬ ‫ﹸ‬ ‫ﺃﻋﻈﻢ ﱟ‬
‫ﺗﺠﻞ ﻻﺳﻢ ﺍﷲ »ﺍﳊﻲ«‬ ‫ﹸ‬ ‫ﺍﳊﻴﺎﺓ ﺍﻟﺘﻲ ﻫﻲ‬
‫ﰲ ﺑﻴﺎﻥ ﻣﺮﺍﺗﺒﻬﺎ ﻭﺻﻔﺎﲥﺎ ﻭﻭﻇﺎﺋﻔﻬﺎ ‪-‬ﺍﳌﺬﻛﻮﺭ ﻓﻬﺮﺳﺘﹸﻬﺎ ﰲ ﺍﻟﺮﻣﺰ ﺍﻷﻭﻝ‪ -‬ﺇﱃ ﻛﺘﺎﺑﺔ ﺭﺳﺎﺋﻞ ﻋﺪﺓ‬
‫ﺑﻌﺪﺩ ﺗﻠﻚ ﺍﳌﺰﺍﻳﺎ ﻭﺍﳋﺼﺎﺋﺺ‪ .‬ﻟﺬﺍ ﺳﻨﺸﲑ ﺇﺷﺎﺭﺓ ﳐﺘﴫﺓ ﺇﱃ ﺑﻀ ﹴﻊ ﻣﻨﻬﺎ ﳏﻴﻠﲔ ﺗﻔﺎﺻﻴﻠﻬﺎ ﺇﱃ‬
‫ﺃﺟﺰﺍﺀ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪ ،‬ﺣﻴﺚ ﹶﺑ ﹼﻴﻨﺖ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺗﻠﻚ ﺍﳋﺼﺎﺋﺺ ﻭﺍﳌﺮﺍﺗﺐ ﻭﺍﳌﻬﲈﺕ‪ .‬ﻓﻠﻘﺪ ﺫﻛﺮ ﰲ‬
‫ﻭﺟ ﹶﻬﻲ ﺍﳊﻴﺎﺓ ﺻﺎﻓﻴﺎﻥ‪،‬‬
‫ﺍﳋﺎﺻﻴﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﴩﻳﻦ ﻣﻦ ﺍﳋﺼﺎﺋﺺ ﺍﻟﺘﺴﻌﺔ ﻭﺍﻟﻌﴩﻳﻦ ﻟﻠﺤﻴﺎﺓ‪ :‬ﺃﻥ ﹾ‬
‫ﺷﻔﺎﻓﺎﻥ‪ ،‬ﺭﺍﺋﻘﺎﻥ‪ .‬ﻓﻠﻢ ﺗﻀﻊ ﺍﻟﻘﺪﺭ ﹸﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺃﺳﺒﺎﺑ ﹰﺎ ﻇﺎﻫﺮﻳﺔ ﻟﺘﴫﻓﺎﲥﺎ ﻓﻴﻬﺎ‪ .‬ﹼ‬
‫ﻭﺳﺮ ﻫﺬﻩ ﺍﳋﺎﺻﻴﺔ‬
‫ﻫﻮ ﻣﺎ ﻳﺄﰐ‪:‬‬
‫ﻭﺣﺴﻦ‪ ،‬ﺃﻣﺎ ﺍﻟﴩ ﻭﺍﻟﻘﺒﺢ ﻓﻬﲈ ﺟﺰﺋﻴﺎﻥ‬ ‫»ﺇﻥ ﻛﻞ ﳾﺀ ﰲ ﺍﻟﻜﻮﻥ ﻳﻨﻄﻮﻱ ﻋﲆ ﺧﲑ‪ ،‬ﻭﻓﻴﻪ ﹲ‬
‫ﲨﺎﻝ ﹸ‬ ‫ﱠ‬
‫ﺑﺤﻜﻢ ﻭﺣﺪﺗﲔ ﻗﻴﺎﺳﻴﺘﲔ‪ ،‬ﺃﻱ ﺇﳖﲈ ﹸﻭﺟﺪﺍ ﻹﻇﻬﺎﺭ ﻣﺎ ﰲ ﺍﳋﲑ ﻭﻣﺎ ﰲ ﺍﳉﲈﻝ ﻣﻦ ﻣﺮﺍﺗﺐ‬ ‫ﺟﺪ ﹰﺍ‪ ،‬ﻭﳘﺎ ﹸ‬
‫ﻭﺍﻟﻘﺒﺢ ﹸﺣﺴﻨ ﹰﺎ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ‪ .‬ﺃﻱ ﻣﻦ ﺯﺍﻭﻳﺔ ﻛﻮﳖﲈ‬
‫ﹸ‬ ‫ﺍﻟﺸﺮ ﺧﻴﺮ ﹰﺍ‬
‫ﻛﺜﲑﺓ ﻭﺣﻘﺎﺋﻖ ﻋﺪﻳﺪﺓ؛ ﻟﺬﺍ ﹸﻳ ﹶﻌﺪﱡ ﱡ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥١٠‬‬
‫ﻭﺳﺎﺋﻞ ﻹﺑﺮﺍﺯ ﺍﳌﺮﺍﺗﺐ ﻭﺍﳊﻘﺎﺋﻖ‪ .‬ﻭﻟﻜﻦ ﻣﺎ ﻳﺒﺪﻭ ﻟﺬﻭﻱ ﺍﻟﺸﻌﻮﺭ ﻣﻦ ﻣﻈﺎﻫﺮ ﺍﻟﻘﺒﺢ ﻭﺍﻟﴩ ﻭﺍﻟﺒﻼﺀ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﻳﺔ ﺳﺘﺎﺭ ﹰﺍ‬
‫ﹸ‬ ‫ﻓﻮﺿ ﹶﻌﺖ‬
‫ﻭﺍﳌﺼﺎﺋﺐ ﻗﺪ ﺗﺪﻓﻌﻬﻢ ﺇﱃ ﺍﻟﺴﺨﻂ ﻭﺍﻟﺸﻜﻮ￯ ﻭﺍﻻﻣﺘﻌﺎﺽ‪ .‬ﹸ‬
‫ﻟﺘﴫﻑ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ‪ ،‬ﻟﺌﻼ ﺗﺘﻮﺟﻪ ﺗﻠﻚ ﺍﻟﺸﻜﺎﻭ￯ ﺍﻟﻈﺎﳌﺔ ﻭﺍﻟﺴﺨﻂ ﺍﻟﺒﺎﻃﻞ ﺇﱃ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ«‬
‫ﺟﻞ ﻭﻋﻼ‪ .‬ﺯﺩ ﻋﲆ ﺫﻟﻚ ﻓﺈﻥ ﺍﻟﻌﻘﻞ ﺃﻳﻀ ﹰﺎ ﺑﻨﻈﺮﻩ ﺍﻟﻈﺎﻫﺮﻱ ﺍﻟﻘﺎﴏ‪ ،‬ﻗﺪ ﻳﺮ￯ ﻣﻨﺎﻓﺎ ﹰﺓ ﺑﲔ ﺃﻣﻮﺭ‬ ‫ﹼ‬
‫ﺍﻷﺳﺒﺎﺏ‬ ‫ﻓﻮ ﹺﺿ ﹶﻌﺖ‬ ‫ﹺ‬ ‫ﻳﺮﺍﻫﺎ ﺧﺴﻴﺴ ﹰﺔ‪ ،‬ﺧﺒﻴﺜ ﹰﺔ‪ ،‬ﻗﺒﻴﺤﺔ‪ ،‬ﻭﺑﲔ‬
‫ﹸ‬ ‫ﺍﻟﻤﻨـﺰﻫﺔ ﺍﳌﻘﺪﺳﺔ ﳍﺎ‪ .‬ﹸ‬
‫ﹼ‬ ‫ﻣﺒﺎﴍﺓ ﻳﺪ ﺍﻟﻘﺪﺭﺓ‬
‫ﺍﻟﻈﺎﻫﺮﻳﺔ ﺳﺘﺎﺭ ﹰﺍ ﻟﺘﴫﻑ ﺍﻟﻘﺪﺭﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻟ ﹸﺘﻨ ﱢﹶـﺰﻩ ﻋﺰ ﹶﺓ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﻋﻦ ﺗﻠﻚ ﺍﳌﻨﺎﻓﺎﺓ ﺍﻟﻈﺎﻫﺮﻳﺔ«‪.‬‬
‫ﻧﻔﺴﻬﺎ ﻻ ﻳﻤﻜﻨﻬﺎ ﺃﻥ ﹺ‬
‫ﺗﻮﺟﺪ ﺷﻴﺌ ﹰﺎ ﺑﺤﺪ ﺫﺍﲥﺎ ﻗﻂ‪ .‬ﺑﻞ ﻫﻲ ﻣﻮﺿﻮﻋ ﹲﺔ‬ ‫ﹶ‬ ‫ﻫﺬﺍ ﻋﻠﻤ ﹰﺎ ﺃﻥ ﺍﻷﺳﺒﺎﺏ‬
‫ﻟﺼﻴﺎﻧﺔ ﻋﺰﺓ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﻭﺗﻨـﺰﳞﻬﺎ‪ ،‬ﻭﻟﺘﻈﻞ ﻫﻲ ﻫﺪﻓ ﹰﺎ ﻣﺒﺎﺷﺮ ﹰﺍ ﻟﻠﺸﻜﺎﻭ￯ ﺍﻟﻈﺎﳌﺔ ﻭﺍﻻﻋﱰﺍﺿﺎﺕ‬
‫ﺍﻟﺒﺎﻃﻠﺔ‪.‬‬
‫ﻭﻟﻘﺪ ﺫﻛﺮﻧﺎ ﰲ ﻣﻘﺪﻣﺔ ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﲏ ﻣﻦ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﴩﻳﻦ« ﺃﻥ ﹶﻣ ﹶﻠﻚ ﺍﳌﻮﺕ‬
‫»ﻋﺰﺭﺍﺋﻴﻞ« ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺟﺪ ﺃﻥ ﻣﻬﻤﺔ ﻗﺒﺾ ﺍﻷﺭﻭﺍﺡ ﺍﻟﺘﻲ ﺃﻭﻛ ﹶﻠ ﹾﺖ ﺇﻟﻴﻪ ﻣﻬﻤ ﹲﺔ ﺑﻐﻴﻀﺔ ﻟﺒﻨﻲ ﺁﺩﻡ‪،‬‬
‫ﺭﺏ ﺍﻟﻌﺰﺓ ﺑﺸﺄﻥ ﻣﻬﻤﺘﻪ ﻗﺎﺋ ﹰ‬
‫ﻼ‪:‬‬ ‫ﻣﻮﺿﻊ ﺳﺨﻄﻬﻢ ﻭﻣﺜﺎﺭ ﺍﻣﺘﻌﺎﺿﻬﻢ‪ ،‬ﻓﻨﺎﺟﻰ ﱠ‬ ‫ﹶ‬ ‫ﻭﺳﻴﻜﻮﻥ ﻣﻦ ﺟﺮﺍﺋﻬﺎ‬
‫ﻋﻠﻲ!‬
‫‪ -‬ﻳﺎ ﺭﺏ ﺇﻥ ﻋﺒﺎ ﹶﺩﻙ ﺳﻴﺴﺨﻄﻮﻥ ﹼ‬
‫ﻭﺟﺎﺀﻩ ﺍﳉﻮﺍﺏ‪:‬‬
‫ﹸﺼﻮﺏ ﺳﻬﺎﻡ‬
‫ﻭﺣﺠﺎﺏ ﺍﳌﺼﺎﺋﺐ ﺑﲔ ﻣﻬﻤﺘﻚ ﻭﺑﻴﻨﻬﻢ‪ ،‬ﻓﻼ ﺗ ﱠ‬
‫ﹶ‬ ‫‪ -‬ﺳﺄﺿﻊ ﺳﺘﺎﺭ ﺍﻷﻣﺮﺍﺽ‬
‫ﺍﻟﺤ ﹸﺠﺐ‪.‬‬
‫ﺍﻟﺸﻜﺎﻭ￯ ﻭﺍﻻﻋﱰﺍﺿﺎﺕ ﺇﻟﻴﻚ‪ ،‬ﺑﻞ ﺇﱃ ﹸ‬
‫ﻓﺤﺴﺐ ﻣﻀﻤﻮﻥ ﻫﺬﻩ ﺍﳌﻨﺎﺟﺎﺓ ﻧﻘﻮﻝ‪:‬‬
‫ﺇﻥ ﺍﻟﺬﻳﻦ ﻻ ﻳﺮﻭﻥ ﺍﻟﻮﺟﻪ ﺍﻟﺼﺒﻮﺡ ﺍﳊﻘﻴﻘﻲ ﻟﻠﻤﻮﺕ ‪-‬ﺍﳌﻄﻞ ﻋﲆ ﺃﻫﻞ ﺍﻹﻳﲈﻥ‪ -‬ﻭﻻ‬
‫ﻳﺪﺭﻛﻮﻥ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﹴ‬
‫ﺭﲪﺔ ﻣﺪﹼ ﺧﺮﺓ‪ ،‬ﻳﺒﺪﻭﻥ ﺍﻋﱰﺍﺿﺎﺕ ﻭﺷﻜﺎﻭ￯‪ ،‬ﻓﺘﱪﺯ ﺃﻣﺎ ﹶﻣﻬﻢ ﻣﻬﻤ ﹸﺔ ﻋﺰﺭﺍﺋﻴﻞ‬
‫ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺣﺠﺎﺑ ﹰﺎ ﻭﺳﺘﺎﺭ ﹰﺍ‪ ،‬ﻓﻼ ﺗﺘﻮﺟﻪ ﺗﻠﻚ ﺍﻟﺸﻜﺎﻭ￯ ﺍﻟﺒﺎﻃﻠﺔ ﻭﺍﻻﻋﱰﺍﺿﺎﺕ ﺍﳌﺠﺤﻔﺔ ﺇﱃ‬
‫ﺳﺘﺎﺭ‪ ،‬ﻓﺈﻥ ﺍﻷﺳﺒﺎﺏ‬
‫ﹲ‬ ‫ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ ﻟﻠﺤﻲ ﺍﻟﻘﻴﻮﻡ‪ .‬ﻭﻣﺜﻠﲈ ﺃﻥ ﻣﻬﻤﺔ ﻋﺰﺭﺍﺋﻴﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‬
‫ﺍﻟﻈﺎﻫﺮﻳﺔ ﺍﻷﺧﺮ￯ ﻫﻲ ﺃﻳﻀ ﹰﺎ ﹸﺣ ﹸﺠﺐ ﻭﺃﺳﺘﺎﺭ‪.‬‬
‫ﺍﻷﺳﺒﺎﺏ ﹸﺣ ﹸﺠﺒ ﹰﺎ ﺑﲔ ﻳﺪﻱ ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﺃﻣﺎﻡ‬
‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻌﻈﻤﺔ ﺗﻘﺘﻀﻴﺎﻥ ﺃﻥ ﺗﻜﻮﻥ‬
‫‪٥١١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺍﻷﺳﺒﺎﺏ ﺃﻳﺪﳞﺎ ﻭﺗﺮﻓﻌﻬﺎ ﻋﻦ ﺍﻟﺘﺄﺛﲑ‬
‫ﹸ‬ ‫ﻧﻈﺮ ﺍﻟﻌﻘﻞ‪ ،‬ﹼﺇﻻ ﺃﻥ ﺍﳉﻼﻝ ﻭﺍﻟﻮﺣﺪﺍﻧﻴﺔ ﻳﻘﺘﻀﻴﺎﻥ ﺃﻥ ﺗﺴﺤﺐ‬
‫ﺍﳊﻘﻴﻘﻲ‪.‬‬
‫ﻣﺒﺮﺀﺍﻥ ﻣﻦ‬
‫ﺍﻟﻤﻠﻚ ﻭﺍﳌﻠﻜﻮﺕ‪ ،‬ﻓﻬﲈ ﺻﺎﻓﻴﺎﻥ ﻛﺎﻣﻼﻥ ﹼ‬
‫ﺃﻣﺎ ﻭﺟﻬﺎ ﺍﳊﻴﺎﺓ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪ ،‬ﹸ‬
‫ﺍﻟﻨﻘﺺ ﻭﺍﻟﺘﻘﺼﲑ‪ ،‬ﻓﻤﺜﻠﲈ ﻻ ﻳﻮﺟﺪ ﻓﻴﻬﲈ ﻣﺎ ﻳﺴﺘﺪﻋﻲ ﺍﻟﺸﻜﻮ￯ ﺃﻭ ﺍﻻﻋﱰﺍﺽ‪ ،‬ﻓﻠﻴﺲ ﻓﻴﻬﲈ‬
‫ﻣﺴﺘﻬﺠﻦ ﺃﻭ ﻗﺒﺢ ﻇﺎﻫﺮ؛ ﻟﺬﺍ ﻓﻘﺪ ﹸﺳ ﱢﻠﻢ ﻭﺟﻬﺎﻫﺎ‬
‫ﹶ‬ ‫ﻛﺬﻟﻚ ﻣﺎ ﻳﻨﺎﰲ ﻋﺰﺓ ﺍﻟﻘﺪﺭﺓ ﻭﻧﺰﺍﻫﺘﻬﺎ ﻣﻦ ﹶﺩﻧﹶﺲ‬
‫ﻭﺣ ﹸﺠﺒﻬﺎ‪.‬‬
‫ﻣﺒﺎﺷﺮ ﹰﺓ ﺇﱃ ﺍﺳﻢ »ﺍﳌﺤﻴﻲ« ﻟﺬﺍﺕ ﺍﷲ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﻣﻦ ﺩﻭﻥ ﺇﺳﺪﺍﻝ ﺃﺳﺘﺎﺭ ﺍﻷﺳﺒﺎﺏ ﹸ‬
‫ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻟﻮﺟﻮ ﹸﺩ ﻭﺍﻹﳚﺎﺩ‪ ..‬ﻭﻋﻠﻴﻪ ﻧﺮ￯ ﺃﻥ ﺍﻹﳚﺎﺩ ﹶ‬
‫ﻭﺍﻟﺨﻠﻖ ﻳﺘﻮﺟﻬﺎﻥ‬ ‫ﹺ‬
‫ﻭﻣﺜﻞ ﺍﳊﻴﺎﺓ؛ ﹸ‬
‫ﻣﺒﺎﺷﺮ ﹰﺓ ﻣﻦ ﺩﻭﻥ ﹸﺣ ﹸﺠﺐ ﻭﺃﺳﺘﺎﺭ ﺇﱃ ﻗﺪﺭﺓ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﺑﻞ ﺣﺘﻰ ﺍﳌﻄﺮ ‪-‬ﻭﻫﻮ ﻧﻮﻉ ﻣﻦ ﺍﳊﻴﺎﺓ‬
‫ﺃﻛﻒ‬
‫ﹸﺤﺮﻡ ﱡ‬ ‫ﻭﺭﲪﺔ ﻣﻬﺪﺍﺓ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ‪ -‬ﻓﻼ ﻳﺤﻜﹸﻤﻪ ﻗﺎﻧﻮﻥ ﻣ ﹼﻄﺮﺩ ﳛﺪﺩ ﹶ‬
‫ﻭﻗﺖ ﻧﺰﻭﻟﻪ؛ ﻭﺫﻟﻚ ﻟﺌﻼ ﺗ ﹶ‬
‫ﺍﻟﴬﺍﻋﺔ ﺃﻣﺎﻡ ﺑﺎﺏ ﺍﻟﺮﲪﺔ ﻣﻦ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻻﺳﱰﺣﺎﻡ ﻭﻗﺖ ﺍﳊﺎﺟﺔ؛ ﺇﺫ ﻟﻮ ﻛﺎﻥ ﺍﳌﻄﺮ ﻳﻨـﺰﻝ ﺣﺴﺐ‬
‫ﺍﻟﺨﻠﻖ ﻳﺘﻮﺳﻠﻮﻥ ﻭﻳﺴﺘﻐﻴﺜﻮﻥ ﻛﻞ ﺣﲔ‬
‫ﹸ‬ ‫ﻗﺎﻧﻮﻥ ﻣ ﹼﻄﺮﺩ ‪-‬ﺑﻤﺜﻞ ﴍﻭﻕ ﺍﻟﺸﻤﺲ ﻭﻏﺮﻭﲠﺎ‪ -‬ﹶﻟ ﹶﻤﺎ ﻛﺎﻥ‬
‫ﺍﺳﺘﻨـﺰﺍﻻﹰ ﻟﻨﻌﻤﺔ ﺍﳊﻴﺎﺓ ﺗﻠﻚ‪.‬‬

‫ﺍﻟﺮﻣﺰ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﻟﻘﺪ ﺫﻛﺮ ﰲ ﺍﳋﺎﺻﻴﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﴩﻳﻦ ﺃﻥ‪ :‬ﺍﳊﻴﺎﺓ ﻫﻲ ﻧﺘﻴﺠﺔ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﺜﻠﲈ ﺃﻥ ﻧﺘﻴﺠﺔ‬
‫ﺳﺒﺐ ﺧﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﻋﻠ ﹸﺔ ﻏﺎﻳﺘﻬﺎ‪ ،‬ﻭﻧﺘﻴﺠﺘﹸﻬﺎ ﺍﳌﻘﺼﻮﺩﺓ‪.‬‬
‫ﺍﳊﻴﺎﺓ ﻫﻲ‪ :‬ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻬﲈ ﹸ‬
‫ﻧﻔﺴﻪ ﻟﺬﻭﻱ ﺍﳊﻴﺎﺓ ﻭﻳﺤ ﹼﺒﺒﻬﺎ ﺇﻟﻴﻬﻢ‬
‫ﻳﻌﺮﻑ ﹶ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ ﺳﺒﺤﺎﻧﻪ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﺇﺫ ﱢ‬
‫ﺷﻜﺮﻫﻢ ﲡﺎﻩ ﺗﻠﻚ ﺍﻟﻨﻌﻢ‪ ،‬ﻭﻣﺤ ﱠﺒﺘﻬﻢ ﺇﺯﺍﺀ ﺗﻠﻚ ﺍﳌﺤﺒﺔ‪،‬‬ ‫ﹺ‬
‫ﺑﻨ ﹶﻌﻤﻪ ﺍﻟﺘﻲ ﻻ ﺗﻌﺪ ﻭﻻ ﲢﴡ‪ ،‬ﻳﻄﻠﺐ ﻣﻨﻬﻢ ﹶ‬
‫ﻭﺛﻨﺎﺀﻫﻢ ﻭﺍﺳﺘﺤﺴﺎﳖﻢ ﻣﻘﺎﺑﻞ ﺑﺪﺍﺋﻊ ﹸﺻﻨﻌﻪ‪ ،‬ﻭﻃﺎﻋﺘﹶﻬﻢ ﻭﻋﺒﻮﺩﻳﺘﹶﻬﻢ ﲡﺎﻩ ﺃﻭﺍﻣﺮﻩ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ .‬ﻓﻴﻜﻮﻥ‬
‫ﺃﻋﻈﻢ ﻏﺎﻳﺔ ﳉﻤﻴﻊ ﺃﻧﻮﺍﻉ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺑﺪﻭﺭﻫﺎ ﻳﻜﻮﻥ‬
‫ﹶ‬ ‫ﺳﺮ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻫﺬﺍ‪-‬‬
‫ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺒﺎﺩﺓ ‪-‬ﺣﺴﺐ ﹼ‬
‫ﻏﺎﻳﺔ ﺍﻟﻜﻮﻥ ﺑﺄﴎﻩ‪ ..‬ﻭﻣﻦ ﻫﻨﺎ ﻧﺮ￯ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﳛﺚ ﺑﺤﺮﺍﺭﺓ ﻭﻳﺴﻮﻕ ﺑﺮﻓﻖ ﻭﻋﺬﻭﺑﺔ ﺇﱃ‬
‫ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺒﺎﺩﺓ؛ ﻓﻴﻜﺮﺭ ﻛﺜﻴﺮ ﹰﺍ ﻭﻳﺒ ﹼﻴﻦ ﻭﻳﻮﺿﺢ ﺃﻥ ﺍﻟﻌﺒﺎﺩﺓ ﹼ‬
‫ﺧﺎﺻﺔ ﷲ ﻭﺣﺪﻩ‪ ،‬ﻭﺃﻥ ﺍﻟﺸﻜﺮ ﻭﺍﳊﻤﺪ‬
‫ﻻ ﻳﻠﻴﻘﺎﻥ ﺣﻘ ﹰﺎ ﹼﺇﻻ ﺑﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺃﻥ ﻣﺎ ﰲ ﺍﳊﻴﺎﺓ ﻣﻦ ﺷﺆﻭﻥ ﻭﺃﻣﻮﺭ ﻫﻲ ﰲ ﻗﺒﻀﺔ ﺗﴫﻓﻪ ﻭﺣﺪﻩ‪،‬‬
‫ﺍﻟﻮﺳﺎﺋﻂ ﻭﺍﻷﺳﺒﺎﺏ‪ ،‬ﻣﺴ ﱢﻠﻤ ﹰﺎ ﺍﳊﻴﺎﺓ ﺑﲈ ﻓﻴﻬﺎ ﺇﱃ ﻳﺪ ﺍﻟﻘﺪﺭﺓ ﻟﻠﺤﻲ ﺍﻟﻘﻴﻮﻡ‬
‫ﹶ‬ ‫ﻓﻴﻨﻔﻲ ﲠﺬﺍ ﻭﺑﴫﺍﺣﺔ ﺗﺎﻣﺔ‬
‫ﻓﻴﻘﻮﻝ ﻣﺜ ﹰ‬
‫ﻼ‪:‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥١٢‬‬
‫﴿‪) ﴾b a ` _ ^ ] \ [ Z Y X‬ﺍﳌﺆﻣﻨﻮﻥ‪(٨٠ :‬‬

‫﴿‪) ﴾ N M L K J I H G F E D C B‬ﻏﺎﻓﺮ‪(٦٨ :‬‬

‫﴿ » ¼ ½ ¾ ¿ ‪) ﴾ À‬ﺍﻟﺮﻭﻡ‪(٢٤ :‬‬

‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﺬﻱ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺸﻜﺮ ﻭﺍﳊﻤﺪ ﻭﺍﻻﻣﺘﻨﺎﻥ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﺜﲑ ﺍﻟﺸﻌﻮﺭ ﺇﱃ ﺍﳌﺤﺒﺔ ﻭﺍﻟﺜﻨﺎﺀ‬
‫‪-‬ﺑﻌﺪ ﻧﻌﻤﺔ ﺍﳊﻴﺎﺓ‪ -‬ﺇﻧﲈ ﻫﻮ ﺍﻟﺮﺯﻕ ﻭﺍﻟﺸﻔﺎﺀ ﻭﺍﻟﻐﻴﺚ‪ ،‬ﻭﺃﻣﺜﺎ ﹸﻟﻬﺎ ﻣﻦ ﺩﻭﺍﻋﻲ ﺍﻟﺸﻜﺮ ﻭﺍﳊﻤﺪ‪.‬‬
‫ﻭﻫﺬﻩ ﺍﻟﻮﺳﺎﺋﻞ ﺃﻳﻀ ﹰﺎ ﳏﺼﻮﺭ ﹲﺓ ﻛﻠﻴ ﹰﺎ ﺑﻴﺪ ﺍﻟﺮﺯﺍﻕ ﺍﻟﺸﺎﰲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻠﻴﺴﺖ ﺍﻷﺳﺒﺎﺏ ﹼﺇﻻ‬
‫ﻭﺣﺠﺐ ﻭﻭﺳﺎﺋﻂ ﻓﺤﺴﺐ؛ ﺇﺫ ﺇﻥ ﻋﻼﻣﺔ ﺍﳊﴫ ﻭﺍﻟﺘﺨﺼﻴﺺ ‪-‬ﺣﺴﺐ ﻗﻮﺍﻋﺪ ﺍﻟﻠﻐﺔ‬
‫ﺃﺳﺘﺎﺭ ﹸ‬
‫ﺍﻟﻌﺮﺑﻴﺔ‪» -‬ﻫﻮ ﺍﻟﺮﺯﺍﻕ«‪» ،‬ﻫﻮ ﺍﻟﺬﻱ«‪ ،‬ﻭﺍﺿﺤﺔ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺍﻵﺗﻴﺔ‪:‬‬
‫﴿ ‪) ﴾ZYXWV‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪(٥٨ :‬‬

‫﴿ ‪) ﴾ÅÄÃÂ‬ﺍﻟﺸﻌﺮﺍﺀ‪(٨٠ :‬‬

‫﴿ ¬ ® ¯ ‪) ﴾´ ³ ² ± °‬ﺍﻟﺸﻮﺭ￯‪(٢٨ :‬‬

‫ﺃﻥ ﺍﻟﺮﺯﻕ ﻭﺍﻟﺸﻔﺎﺀ ﻭﺍﻟﻐﻴﺚ ﺧﺎﺻ ﹲﺔ ﺑﻪ ﺳﺒﺤﺎﻧﻪ‬

‫ﻓﻬﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﻭﺃﻣﺜﺎﳍﺎ ﺗﺒﲔ‪ :‬ﱠ‬
‫ﺧﻮﺍﺹ ﺍﻷﺩﻭﻳﺔ ﻭﺍﻟﻌﻼﺝ ﻫﻮ ﺫﻟﻚ‬
‫ﱠ‬ ‫ﻭﺗﻌﺎﱃ‪ ،‬ﻭﺗﻨﺤﴫ ﻛﻠﻴ ﹰﺎ ﺑﻴﺪ ﻗﺪﺭﺓ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ‪ .‬ﻓﺎﻟﺬﻱ ﻭﻫﺐ‬
‫ﺍﻟﺸﺎﰲ ﺍﳊﻘﻴﻘﻲ ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﺧﻠﻘﻬﺎ ﻭﻟﻴﺲ ﻏﲑﻩ‪.‬‬

‫ﺍﻟﺮﻣﺰ ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﻟﻘﺪ ﹸﺑ ﹼﻴﻨﺖ ﰲ ﺍﳋﺎﺻﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﴩﻳﻦ ﻣﻦ ﺍﳊﻴﺎﺓ‪:‬‬
‫ﱠ‬
‫ﺃﻥ ﺍﳊﻴﺎﺓ ﺗﺜﺒﺖ ﺃﺭﻛﺎﻥ ﺍﻷﻳﲈﻥ ﺍﻟﺴﺘﺔ ﻭﺗﻨـﻈﺮ ﺇﻟﻴﻬﺎ ﻭﺗﺘﻮﺟﻪ ﻧﺤـﻮﻫﺎ‪ ،‬ﻭﺗﺸﲑ ﺇﱃ ﲢﻘﻴﻘﻬﺎ‪.‬‬
‫ﻭﺃﻫﻢ ﻧﺘﻴﺠﺘﻬﺎ ﻭﲬﲑﲥﺎ‪ ،‬ﻓﻼ ﺗﻨﺤﴫ‬
‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﻓﲈ ﺩﺍﻣﺖ »ﺍﳊﻴﺎﺓ« ﻫﻲ ﺣﻜﻤﺔ ﺧﻠﻖ ﺍﻟﻜﺎﺋﻨﺎﺕ‪،‬‬
‫ﺇﻥ ﻏﺎﻳﺔ ﺷﺠﺮﺓ‬‫ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ ﺍﻟﺴﺎﻣﻴﺔ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻔﺎﻧﻴﺔ ﺍﻟﻘﺼﲑﺓ ﺍﻟﻨﺎﻗﺼﺔ ﺍﳌﺆﳌﺔ‪ ،‬ﺑﻞ ﱠ‬
‫ﺍﳊﻴﺎﺓ ﻭﻧﺘﻴﺠﺘﹶﻬﺎ ﻭﺛﻤﺮﲥﺎ ‪-‬ﻭﺍﻟﺘﻲ ﹸﻓ ﹺﻬﻢ ﻋﻈﻤﺘﹸﻬﺎ ﻭﻣﺎﻫﻴﺘﻬﺎ ﺑﺎﳋﻮﺍﺹ ﺍﻟﺘﺴﻊ ﻭﺍﻟﻌﴩﻳﻦ‪ -‬ﻣﺎ ﻫﻲ ﹼﺇﻻ‬
‫ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ ﻭﺍﻵﺧﺮﺓ ﻭﺍﳊﻴﺎﺓ ﺍﳊﻴﺔ ﺑﺤﺠﺮﻫﺎ ﻭﺗﺮﺍﲠﺎ ﻭﺷﺠﺮﻫﺎ ﰲ ﺩﺍﺭ ﺍﻟﺴﻌﺎﺩﺓ ﺍﳋﺎﻟﺪﺓ‪ .‬ﹼ‬
‫ﻭﺇﻻ‬
‫ﺍﻟﻤﺠ ﹼﻬﺰﺓ ﲠﺬﻩ ﺍﻷﺟﻬﺰﺓ ﺍﻟﻐﺰﻳﺮﺓ ﺍﳌﺘﻨﻮﻋﺔ ﰲ ﺫﻭﻱ ﺍﻟﺸﻌﻮﺭ ‪-‬ﻭﻻﺳﻴﲈ‬
‫ﹶ‬ ‫ﻳﻠﺰﻡ ﺃﻥ ﺗﻈﻞ ﺷﺠﺮ ﹸﺓ ﺍﳊﻴﺎﺓ‬
‫‪٥١٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﹼ‬
‫ﻭﺃﺣﻂ ﻣﻦ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺗﻌﺴ ﹰﺎ ﻭﺷﻘﻴ ﹰﺎ ﻭﺫﻟﻴ ﹰ‬
‫ﻼ‬ ‫ﹸ‬ ‫ﺍﻹﻧﺴﺎﻥ‪ -‬ﺩﻭﻥ ﺛﻤﺮ ﻭﻻ ﻓﺎﺋﺪﺓ‪ ،‬ﻭﻻ ﺣﻘﻴﻘﺔ‪ .‬ﻭﻟﻈﻞ‬
‫ﺍﻟﻌﺼﻔﻮﺭ ﺑﻌﴩﻳﻦ ﺩﺭﺟﺔ ‪-‬ﺑﺎﻟﻨﺴﺒﺔ ﻟﺴﻌﺎﺩﺓ ﺍﳊﻴﺎﺓ‪ -‬ﻣﻊ ﺃﻧﻪ ﺃﺳﻤﻰ ﳐﻠﻮﻕ‪ ،‬ﻭﺃﻛﺮ ﹸﻡ ﺫﻭﻱ ﺍﳊﻴﺎﺓ‬
‫ﻭﺃﺭﻓﻊ ﻣﻦ ﺍﻟﻌﺼﻔﻮﺭ ﺑﻌﴩﻳﻦ ﺩﺭﺟﺔ‪ ،‬ﻣﻦ ﺣﻴﺚ ﺍﻷﺟﻬﺰﺓ ﻭﺭﺃﺱ ﻣﺎﻝ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻧﻌﻤﺔ ﺑﻼ ﹰﺀ ﻭﻣﺼﻴﺒﺔ ﻋﲆ ﺍﻹﻧﺴﺎﻥ ﺑﺘﻔﻜﺮﻩ ﰲ ﺃﺣﺰﺍﻥ ﺍﻟﺰﻣﺎﻥ‬ ‫ﺑﻞ ﻳﺼﺒﺢ ﺍﻟﻌﻘﻞ ﺍﻟﺬﻱ ﻫﻮ ﺃﺛﻤﻦ ﹴ‬
‫ﹸ‬
‫ﹴ‬
‫ﻗﻠﺐ ﺍﻹﻧﺴﺎﻥ ﺩﺍﺋﻤ ﹰﺎ ﻣﻌﻜﺮ ﹰﺍ ﺻﻔﻮ ﻟﺬﺓ ﻭﺍﺣﺪﺓ ﺑﺘﺴﻌﺔ ﺁﻻﻡ!‪ .‬ﻭﻻ‬ ‫ﺍﻟﻐﺎﺑﺮ ﻭﳐﺎﻭﻑ ﺍﳌﺴﺘﻘﺒﻞ ﹼ‬
‫ﻓﻴﻌﺬﺏ ﹶ‬
‫ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺑﺎﻃﻞ ﻣﺎﺋﺔ ﰲ ﺍﳌﺎﺋﺔ‪ .‬ﻓﻬﺬﻩ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﺇﺫﻥ ﺗﺜﺒﺖ ﺭﻛﻦ ﺍﻹﻳﲈﻥ ﺑﺎﻵﺧﺮﺓ ﺇﺛﺒﺎﺗ ﹰﺎ ﻗﺎﻃﻌ ﹰﺎ‬
‫ﺃﻛﺜﺮ ﻣﻦ ﺛﻼﺛﲈﺋﺔ ﺃﻟﻒ ﻧﻤﻮﺫﺝ ﻣﻦ ﻧﲈﺫﺝ ﺍﳊﴩ‪.‬‬
‫ﺑﲈ ﺗﻈﻬﺮ ﻟﻨﺎ ﰲ ﻛﻞ ﺭﺑﻴﻊ ﹶ‬
‫ﻟﺮﺏ ﻗﺪﻳﺮ‪ ،‬ﳞﻴﺊ ﻣﺎ ﻳﻠﺰﻡ ﺣﻴﺎﺗﹶﻚ ﻣﻦ ﺍﳊﺎﺟﺎﺕ ﺍﳌﺘﻌﻠﻘﺔ ﲠﺎ ﺟﻤﻴﻌ ﹰﺎ‬
‫ﻓﻴﺎ ﺗﺮ￯ ﻫﻞ ﻳﻤﻜﻦ ﱟ‬
‫ﻭﻳﻮ ﹼﻓﺮ ﻟﻚ ﺃﺟﻬﺰﺗﹶﻬﺎ ﻛﻠﻬﺎ ﺳﻮﺍ ﹰﺀ ﰲ ﺟﺴﻤﻚ ﺃﻭ ﰲ ﺣﺪﻳﻘﺘﻚ‪ ،‬ﺃﻭ ﰲ ﺑﻠﺪﻙ‪ ،‬ﻭﻳﺮﺳﻠﻪ ﰲ ﻭﻗﺘﻪ ﺍﳌﻨﺎﺳﺐ‬
‫ﺑﺤﻜﻤﺔ ﻭﻋﻨﺎﻳﺔ ﻭﺭﲪﺔ‪ ،‬ﺣﺘﻰ ﺇﻧﻪ ﻳﻌﻠﻢ ﺭﻏﺒ ﹶﺔ ﻣﻌﺪﺗﻚ ﻓﻴﲈ ﻳﻜ ﹸﻔﻞ ﻟﻚ ﺍﻟﻌﻴﺶ ﻭﺍﻟﺒﻘﺎﺀ‪ ،‬ﻭﻳﺴﻤﻊ ﻣﺎ‬
‫ﲥﺘﻒ ﺑﻪ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﺍﳋﺎﺹ ﺍﳉﺰﺋﻲ ﻟﻠﺮﺯﻕ ﹸﻣﺒﺪﻳ ﹰﺎ ﻗﺒﻮ ﹶﻟﻪ ﻟﺬﻟﻚ ﺍﻟﺪﻋﺎﺀ ﺑﲈ ﹼ‬
‫ﺑﺚ ﻣﻦ ﺍﻷﻃﻌﻤﺔ ﺍﻟﻠﺬﻳﺬﺓ‬
‫ﺃﻥ ﻻ ﻳﻌﺮﻓﻚ؟ ﻭﻻ ﻳﺮﺍﻙ؟‬‫ﻄﻤﺌﻦ ﺗﻠﻚ ﺍﳌﻌﺪﺓ! ﻓﻬﻞ ﻳﻤﻜﻦ ﳍﺬﺍ ﺍﳌﺘﴫﻑ ﺍﻟﻘﺪﻳﺮ ﹾ‬ ‫ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ ﻟﻴ ﹺ‬
‫ﹸ‬
‫ﻳﺴﺘﺠﻴﺐ ﻷﻋﻈ ﹺﻢ‬
‫ﹶ‬ ‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﴬﻭﺭﻳﺔ ﻷﻋﻈﻢ ﻏﺎﻳﺔ ﻟﻺﻧﺴﺎﻥ ﻭﻫﻲ ﺍﳊﻴﺎﺓ ﺍﻷﺑﺪﻳﺔ؟؟ ﻭﻻ‬ ‫ﹶ‬ ‫ﻭﻻ ﳞﻴﺊ‬
‫ﻭﺃﻋﻤﻪ‪ ،‬ﻭﻫﻮ ﺩﻋﺎ ﹸﺀ ﺍﻟﺒﻘﺎﺀ ﻭﺍﳋﻠﻮﺩ؟ ﻭﻻ ﻳﻘﺒ ﹶﻠﻪ ﺑﻌﺪﻡ ﺇﻧﺸﺎﺋﻪ ﺍﳊﻴﺎﺓ ﺍﻵﺧﺮﺓ ﻭﺇﳚﺎﺩ‬ ‫ﻭﺃﻫﻤﻪ‬ ‫ﹴ‬
‫ﺩﻋﺎﺀ‬
‫ﹼ‬ ‫ﱢ‬
‫ﻳﺴﻤﻊ ﺩﻋﺎﺀ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ‪-‬ﻭﻫﻮ ﺃﺳﻤﻰ ﳐﻠﻮﻕ ﰲ ﺍﻟﻜﻮﻥ ﺑﻞ ﻫﻮ ﺳﻠﻄﺎﻥ ﺍﻷﺭﺽ‬
‫ﹶ‬ ‫ﺍﳉﻨﺔ؟ ﻭﻻ‬
‫ﻳﻬﺰ ﺍﻟﻌﺮﺵ ﻭﺍﻟﻔﺮﺵ! ﻓﻬﻞ‬
‫ﻭﻧﺘﻴﺠﺘﹸﻬﺎ‪ -‬ﺫﻟﻚ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻌﺎﻡ ﺍﻟﻘﻮﻱ ﺍﻟﺼﺎﺩﺭ ﻣﻦ ﺍﻷﻋﲈﻕ‪ ،‬ﻭﺍﻟﺬﻱ ﹼ‬
‫ﻭﻳﻌﺮﺽ ﺣﻜﻤﺘﹶﻪ‬
‫ﻳﻤﻜﻦ ﺃﻥ ﻻ ﳞﺘﻢ ﺑﻪ ﺍﻫﺘﻤﺎ ﹶﻣﻪ ﺑﺪﻋﺎﺀ ﺍﳌﻌﺪﺓ ﺍﻟﺼﻐﲑﺓ ﻭﻻ ﹸﻳﺮﴈ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ؟ ﹼ‬
‫ﺍﻟﻜﺎﻣﻠﺔ ﻭﺭﲪﺘﻪ ﺍﳌﻄﻠﻘﺔ ﻟﻺﻧﻜﺎﺭ؟؟ ﻛﻼ‪ ..‬ﺛﻢ ﻛﻼ ﺃﻟﻒ ﺃﻟﻒ ﻣﺮﺓ ﻛﻼ‪.‬‬
‫ﺻﻮﺕ ﻷﺩﻧﻰ ﹴ‬
‫ﺟﺰﺀ ﻣﻦ ﺍﳊﻴﺎﺓ ﻓﻴﺴﺘﻤﻊ ﻟﺸﻜﻮﺍﻩ ﻭﻳﺴﻌﻔﻪ‪،‬‬ ‫ﹴ‬ ‫ﺃﺧﻔﺖ‬ ‫ﻭﻫﻞ ﻳﻌﻘﻞ ﺃﻥ ﻳﺴﻤﻊ‬
‫ﹶ‬
‫ﻣﺴﺨﺮ ﹰﺍ ﻟﻪ ﺃﻛﱪ ﳐﻠﻮﻗﺎﺗﻪ ﰲ ﺍﻟﻜﻮﻥ‪،‬‬
‫ﱢ‬ ‫ﻭﳛﻠﻢ ﻋﻠﻴﻪ ﻭﻳﺮﺑﻴﻪ ﺑﻌﻨﺎﻳﺔ ﻛﺎﻣﻠﺔ ﻭﺭﻋﺎﻳﺔ ﺗﺎﻣﺔ ﻭﺑﺎﻫﺘﲈﻡ ﺑﺎﻟﻎ‬
‫ﺛﻢ ﻻ ﻳﺴﻤﻊ ﺻﻮﺗ ﹰﺎ ﻋﺎﻟﻴ ﹰﺎ ﻛﻬﺰﻳﻢ ﺍﻟﺮﻋﺪ ﻷﻋﻈﻢ ﺣﻴﺎﺓ ﻭﺍﺳﲈﻫﺎ ﻭﺃﻟﻄﻔﻬﺎ ﻭﺃﺩﻭﻣﻬﺎ؟ ﻭﻫﻞ ﻳﻌﻘﻞ‪:‬‬
‫ﹼﺃﻻ ﳞﺘﻢ ﺑﺪﻋﺎﺋﻪ ﺍﳌﻬﻢ ﺟﺪ ﹰﺍ ‪-‬ﻭﻫﻮ ﺩﻋﺎﺀ ﺍﻟﺒﻘﺎﺀ‪ -‬ﹼ‬
‫ﻭﺃﻻ ﻳﻨﻈﺮ ﺇﱃ ﺗﴬﻋﻪ ﻭﺭﺟﺎﺋﻪ ﻭﺗﻮﺳﻠﻪ؟ ﻭﻳﻜﻮﻥ‬
‫ﻳﺠـﻬﺰ ‪-‬ﺑﻌﻨـﺎﻳﺔ ﻛﺎﻣﻠﺔ‪ -‬ﺟﻨﺪﻳ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ ﺑﺎﻟﻌﺘﺎﺩ‪ ،‬ﻭﻻ ﻳﺮﻋﻰ ﺍﳉﻴﺶ ﺍﳉﺮﺍﺭ ﺍﳌﻮﺍﱄ ﻟﻪ!! ﹶ‬
‫ﻭﻛﻤﻦ‬ ‫ﹼ‬ ‫ﻛ ﹶﹶﻤﻦ‬
‫ﻳـﺮ￯ ﺍﻟﺬﺭﺓ ﻭﻻ ﻳﺮ￯ ﺍﻟﺸﻤﺲ! ﺃﻭ ﻛﻤﻦ ﻳﺴﻤﻊ ﻃﻨﲔ ﺍﻟﺒﻌﻮﺿﺔ ﻭﻻ ﻳﺴﻤﻊ ﺭﻋﻮﺩ ﺍﻟﺴﲈﺀ! ﹶ‬
‫ﺣﺎﺵ‬
‫ﷲ ﻣﺎﺋﺔ ﺃﻟﻒ ﻣﺮﺓ ﹶ‬
‫ﺣﺎﺵ ﷲ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥١٤‬‬
‫ﻭﻫﻞ ﻳﻘﺒﻞ ﺍﻟﻌﻘﻞ ‪-‬ﺑﻮﺟﻪ ﻣﻦ ﺍﻷﻭﺟﻪ‪ -‬ﺃﻥﱠ ﺍﻟﻘﺪﻳﺮ ﺍﳊﻜﻴﻢ ﺫﺍ ﺍﻟﺮﲪﺔ ﺍﻟﻮﺍﺳﻌﺔ ﻭﺫﺍ ﺍﳌﺤﺒﺔ‬
‫ﺍﻟﻔﺎﺋﻘﺔ ﻭﺫﺍ ﺍﻟﺮﺃﻓﺔ ﺍﻟﺸﺎﻣﻠﺔ ﻭﺍﻟﺬﻱ ﳛﺐ ﺻﻨﻌﺘﹶﻪ ﻛﺜﻴﺮ ﹰﺍ‪ ،‬ﻭﻳﺤ ﹼﺒﺐ ﹶ‬
‫ﻧﻔﺴﻪ ﲠﺎ ﺇﱃ ﳐﻠﻮﻗﺎﺗﻪ ﻭﻫﻮ ﺃﺷﺪﹼ‬
‫ﹲ‬
‫ﻭﺃﻫﻞ ﻟﻠﺤﺐ‪،‬‬ ‫ﺃﻛﺜﺮ ﺣﺒ ﹰﺎ ﻟﻪ‪ ،‬ﻭﻫﻮ ﺍﳌﺤﺒﻮﺏ‪،‬‬
‫ﺣﺒ ﹰﺎ ﳌﻦ ﳛﺒﻮﻧﻪ‪ ،‬ﻓﻬﻞ ﻳﻌﻘﻞ ﺃﻥ ﹸﻳ ﹾﻔﻨﻲ ﺣﻴﺎﺓ ﹶﻣﻦ ﻫﻮ ﹸ‬
‫ﹺ‬
‫ﻭﺍﻟﺬﻱ ﻳﻌﺒﺪ ﺧﺎﻟ ﹶﻘﻪ ﻓﻄﺮﺓﹰ؟ ﻭ ﹸﻳﻔﻨﻲ ﻛﺬﻟﻚ ﱠ‬
‫ﻟﺐ ﺍﳊﻴﺎﺓ ﻭﺟﻮﻫﺮﻫﺎ ﻭﻫﻮ ﺍﻟﺮﻭﺡ‪ ،‬ﺑﺎﳌﻮﺕ ﺍﻷﺑﺪﻱ!!‬
‫ﻣﻌﺮﺿ ﹰﺎ‬
‫ﻭﻳﺴﺒﺐ ﺟﻔﻮ ﹰﺓ ﺑﻴﻨﻪ ﻭﺑﲔ ﻣﺤ ﱢﺒﻪ ﻭﳏﺒﻮﺑﻪ ﻭﻳﺆﳌﻪ ﺃﺷﺪﱠ ﺍﻹﻳﻼﻡ! ﻓﻴﺠﻌﻞ ﴎ ﺭﲪﺘﻪ ﻭﻧﻮﺭ ﳏﺒﺘﻪ ﹼ‬
‫ﺣﺎﺵ ﷲ ﺃﻟﻒ ﻣﺮﺓ ﹶ‬
‫ﺣﺎﺵ ﷲ‪...‬‬ ‫ﻟﻺﻧﻜﺎﺭ! ﹶ‬

‫ﻭﺟﻤﻠﻪ‪ ،‬ﻭﺍﻟﺮﺣﻤ ﹸﺔ ﺍﳌﻄﻠﻘﺔ ﺍﻟﺘﻲ ﺃﲠﺠﺖ‬

‫ﹼ‬ ‫ﻓﺎﻟﺠﻤﺎﻝ ﺍﳌﻄﻠﻖ ﺍﻟﺬﻱ ﺯ ﹼﻳﻦ ﺑﺘﺠ ﹼﻠﻴﻪ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‬
‫ﹸ‬
‫ﹺ‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻗﺎﻃﺒ ﹰﺔ ﻭﺯ ﹼﻳﻨﺘﻬﺎ‪ ،‬ﻻﺑﺪ ﺃﳖﲈ ﹼ‬
‫ﻣﻨﺰﻫﺘﺎﻥ ﻭﻣﻘﺪﺳﺘﺎﻥ ﺑﻼ ﳖﺎﻳﺔ ﻭﻻ ﺣﺪﹼ ‪ ،‬ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﺴﺎﻭﺓ‬
‫ﻭﻋﻦ ﻫﺬﺍ ﺍﻟﻘﺒﺢ ﺍﳌﻄﻠﻖ ﻭﺍﻟﻈﻠﻢ ﺍﳌﻄﻠﻖ‪.‬‬
‫ﺍﻟﻨﺘﻴﺠﺔ‪ :‬ﻣﺎﺩﺍﻣﺖ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﻴﺎﺓﹲ‪ ،‬ﻓﻼﺑﺪ ﺃﻥ ﺍﻟﺬﻳﻦ ﻳﻔﻬﻤﻮﻥ ﴎ ﺍﳊﻴﺎﺓ ﻣﻦ ﺍﻟﺒﴩ‪ ،‬ﻭﻻ‬
‫ﻳﺴﻴﺆﻭﻥ ﺍﺳﺘﻌﲈﻝ ﺣﻴﺎﲥﻢ‪ ،‬ﻳﻜﻮﻧﻮﻥ ﺃﻫ ﹰ‬
‫ﻼ ﳊﻴﺎﺓ ﺑﺎﻗﻴﺔ‪ ،‬ﰲ ﺩﺍﺭ ﺑﺎﻗﻴﺔ ﻭﰲ ﺟﻨﺔ ﺑﺎﻗﻴﺔ‪ ..‬ﺁﻣﻨﺎ‪.‬‬
‫ﻭﺗﻠﻤ ﹶﻊ‬
‫ﹼ‬ ‫ﺗﻸﻟﺆ ﺍﳌﻮﺍﺩ ﺍﻟﻠﲈﻋﺔ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ ﺑﺎﻧﻌﻜﺎﺳﺎﺕ ﺿﻮﺀ ﺍﻟﺸﻤﺲ‪،‬‬ ‫ﹶ‬ ‫ﺛﻢ‪ ،‬ﺇﻥ‬
‫ﻭﺍﻟﺰ ﹶﺑﺪ ﻋﲆ ﺳﻄﺢ ﺍﻟﺒﺤﺮ‪ ،‬ﺛﻢ ﺍﻧﻄﻔﺎﺀ ﺫﻟﻚ ﺍﻟﺘﻸﻟﺆ ﻭﺍﻟﱪﻳﻖ ﺑﺰﻭﺍﳍﺎ ﻭﳌﻌﺎﻥ‬
‫ﻭﺍﻟﺤﺒﺎﺏ ﹶ‬‫ﹶ‬ ‫ﺍﻟﻔﻘﺎﻋﺎﺕ‬
‫ﹴ‬
‫ﻴﺴﺎﺕ ﺧﻴﺎﻟﻴﺔ‪ -‬ﹸﻳﻈﻬﺮ ﻟﻨﺎ ﺑﺪﺍﻫﺔ ﺃﻥ ﺗﻠﻚ ﺍﻟﻠﻤﻌﺎﺕ ﻣﺎ‬ ‫ﺍﻟﻔﻘﺎﻋﺎﺕ ﺍﻟﺘﻲ ﺗﻌﻘﺒﻬﺎ ‪-‬ﻛﺄﳖﺎ ﻣﺮﺍﻳﺎ ﹸ‬
‫ﻟﺸ ﹶﻤ‬
‫ﺷﻤﺲ ﻭﺍﺣﺪﺓ ﻋﺎﻟﻴﺔ‪ .‬ﻭﺗﺬﻛﹸﺮ ﺑﻤﺨﺘﻠﻒ ﺍﻷﻟﺴﻨﺔ ﻭﺟﻮﺩ ﺍﻟﺸﻤﺲ‪ ،‬ﻭﺗﺸﲑ‬ ‫ﹴ‬ ‫ﻫﻲ ﹼﺇﻻ ﲡﲇ ﺍﻧﻌﻜﺎﺱ‬
‫ﺇﻟﻴﻬﺎ ﺑﺄﺻﺎﺑﻊ ﻣﻦ ﻧﻮﺭ‪ ...‬ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺗﻸﻟﺆ ﺫﻭﻱ ﺍﳊﻴﺎﺓ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ‪ ،‬ﻭﰲ ﺍﻟﺒﺤﺮ‪،‬‬
‫ﺑﺎﻟﻘﺪﺭﺓ ﺍﻹﳍﻴﺔ ﻭﺑﺎﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ »ﺍﳌﺤﻴﻲ« ﻟﻠﺤﻲ ﺍﻟﻘﻴﻮﻡ ﹼ‬
‫ﺟﻞ ﺟﻼﻟﻪ‪ ،‬ﻭﺍﺧﺘﻔﺎﺋﻬﺎ ﻭﺭﺍﺀ‬
‫ﺷﻬﺎﺩﺍﺕ ﻭﺇﺷﺎﺭﺍﺕ‬
‫ﹲ‬ ‫ﺳﺘﺎﺭ ﺍﻟﻐﻴﺐ ﻟﻔﺴﺢ ﺍﳌﺠﺎﻝ ﻟﻠﺬﻱ ﳜﻠﻔﻬﺎ ‪-‬ﺑﻌﺪ ﺃﻥ ﺭ ﹼﺩﺩﺕ ﻳﺎ ﺣﻲ‪ -‬ﻣﺎ ﻫﻲ ﹼﺇﻻ‬
‫ﻟﻠﺤﻴﺎﺓ ﺍﻟﴪﻣﺪﻳﺔ ﻭﻟﻮﺟﻮﺏ ﻭﺟﻮﺩ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﺁﺛﺎﺭﻩ ﻣﻦ ﺗﻨﻈﻴﻢ‬
‫ﹸﺸﺎﻫﺪ ﹸ‬
‫ﺟﻤﻴﻊ ﺍﻟﺪﻻﺋﻞ ﺍﻟﺘﻲ ﺗﺸﻬﺪ ﻋﲆ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﺗ ﹶ‬
‫ﹶ‬ ‫ﻭﻛﺬﺍ‪ ،‬ﻓﺈﻥ‬
‫ﻭﺟﻤﻴﻊ ﺍﳊﺠﺞ ﺍﻟﺘﻲ‬
‫ﹶ‬ ‫ﺍﻟﻤﺼﺮﻓﺔ ﰲ ﺍﻟﻜﻮﻥ‪،‬‬
‫ﹼ‬ ‫ﻭﺟﻤﻴﻊ ﺍﻟﱪﺍﻫﲔ ﺍﻟﺘﻲ ﺗﺜﺒﺖ ﺍﻟﻘﺪﺭﺓ‬
‫ﹶ‬ ‫ﺍﳌﻮﺟﻮﺩﺍﺕ‪،‬‬
‫ﻭﺟﻤﻴﻊ ﺍﻟﻌﻼﻣﺎﺕ ﻭﺍﳌﻌﺠﺰﺍﺕ ﺍﻟﺘﻲ‬
‫ﹶ‬ ‫ﺗﺜﺒﺖ ﺍﻹﺭﺍﺩﺓ ﻭﺍﳌﺸﻴﺌﺔ ﺍﳌﻬﻴﻤﻨﺔ ﻋﲆ ﺇﺩﺍﺭﺓ ﺍﻟﻜﻮﻥ ﻭﺗﻨﻈﻴﻤﻪ‪،‬‬
‫ﺟﻤﻴﻊ ﺍﻟﺪﻻﺋﻞ ﺍﻟﺘﻲ‬
‫ﹸ‬ ‫ﺗﺜﺒﺖ ﺍﻟﺮﺳﺎﻻﺕ ﺍﻟﺘﻲ ﻫﻲ ﻣﺪﺍﺭ ﺍﻟﻜﻼﻡ ﺍﻟﺮﺑﺎﲏ ﻭﺍﻟﻮﺣﻲ ﺍﻹﳍﻲ‪ ..‬ﻭﻫﻜﺬﺍ‬
‫ﺗﺸﻬﺪ ﹼ‬
‫ﻭﺗﺪﻝ ﻋﲆ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﺍﻟﺴﺒﻊ ﺍﳉﻠﻴﻠﺔ‪ ،‬ﺗﺪﻝ ‪-‬ﻭﺗﺸﻬﺪ ﺃﻳﻀ ﹰﺎ‪ -‬ﺑﺎﻻﺗﻔﺎﻕ ﻋﲆ ﺣﻴﺎﺓ »ﺍﳊﻲ‬
‫‪٥١٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺳﻤﻊ‬
‫ﹲ‬ ‫ﺍﻟﻘﻴﻮﻡ« ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻷﻧﻪ‪ :‬ﻟﻮ ﹸﻭﺟﺪﺕ ﺍﻟﺮﺅﻳ ﹸﺔ ﰲ ﳾﺀ ﻓﻼﺑﺪ ﺃﻥ ﻟﻪ ﺣﻴﺎﺓ ﺃﻳﻀ ﹰﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ‬
‫ﻓﺬﻟﻚ ﻋﻼﻣﺔ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻟﻮ ﻭﺟﺪ ﺍﻟﻜﻼ ﹸﻡ ﻓﻬﻮ ﺇﺷﺎﺭﺓ ﻋﲆ ﻭﺟﻮﺩ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻫﻨﺎﻙ ﺍﻻﺧﺘﻴﺎﺭ‬
‫ﺁﺛﺎﺭﻫﺎ‬
‫ﺗﺸﺎﻫﺪ ﹸ‬
‫ﹶ‬ ‫ﺟﻤﻴﻊ ﺩﻻﺋﻞ ﺍﻟﺼﻔﺎﺕ ﺍﳉﻠﻴﻠﺔ ﺍﻟﺘﻲ‬
‫ﹶ‬ ‫ﻣﻈﺎﻫﺮ ﺍﳊﻴﺎﺓ‪ ،‬ﻛﺬﻟﻚ ﻓﺈﻥ‬
‫ﹸ‬ ‫ﻭﺍﻹﺭﺍﺩﺓ ﻓﺘﻠﻚ‬
‫ﻭ ﹸﻳﻌ ﹶﻠﻢ ﺑﺪﺍﻫﺔ ﻭﺟﻮ ﹸﺩﻫﺎ ﺍﳊﻘﻴﻘﻲ‪ ،‬ﺃﻣﺜﺎﻝ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ‪ ،‬ﻭﺍﻹﺭﺍﺩﺓ ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﺍﳌﺤﻴﻂ‪ ،‬ﺗﺪﻝ‬
‫ﻋﲆ ﺣﻴﺎﺓ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﻭﻭﺟﻮﺏ ﻭﺟﻮﺩﻩ‪ ،‬ﻭﺗﺸﻬﺪ ﻋﲆ ﺣﻴﺎﺗﻪ ﺍﻟﴪﻣﺪﻳﺔ ﺍﻟﺘﻲ ﹼﻧﻮ ﹶﺭ ﹾﺕ ‪-‬ﺑﺸﻌﺎ ﹴﻉ‬
‫ﹴ‬
‫‪-‬ﺑﺘﺠﻞ ﻣﻨﻬﺎ‪ -‬ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻛﻠﻬﺎ ﺑﺬﺭﺍﲥﺎ ﻣﻌ ﹰﺎ‪.‬‬ ‫ﺟﻤﻴﻊ ﺍﻟﻜﻮﻥ ﻭﺃﺣ ﹶﻴﺖ‬
‫ﹶ‬ ‫ﻣﻨﻬﺎ‪-‬‬
‫*‬ ‫*‬ ‫*‬

‫ﻭﺍﳊﻴﺎﺓ ﻛﺬﻟﻚ ﺗﻨﻈﺮ ﺇﱃ ﺍﻟﺮﻛﻦ ﺍﻹﻳﲈﲏ »ﺍﻹﻳﲈﻥ ﺑﺎﳌﻼﺋﻜﺔ« ﻭﺗﺪﻝ ﻋﻠﻴﻪ ﻭﺗﺜﺒﺘﻪ ﺭﻣﺰ ﹰﺍ‪ .‬ﻷﻥ‪:‬‬
‫ﹴ‬
‫ﻧﺘﻴﺠﺔ ﻟﻠﻜﻮﻥ‪ ،‬ﻭﺃﻥ ﺫﻭﻱ ﺍﳊﻴﺎﺓ ‪-‬ﻟﻨﻔﺎﺳﺘﻬﻢ‪ -‬ﻫﻢ ﺃﻛﺜﺮ ﺍﻧﺘﺸﺎﺭ ﹰﺍ ﻭﺗﻜﺎﺛﺮ ﹰﺍ‪،‬‬ ‫ﺃﻫﻢ‬
‫ﺍﳊﻴﺎﺓ ﻣﺎ ﺩﺍﻣﺖ ﻫﻲ ﱡ‬
‫ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺘﺘﺎﺑﻌﻮﻥ ﺇﱃ ﺩﺍﺭ ﺿﻴﺎﻓﺔ ﺍﻷﺭﺽ ﻗﺎﻓﻠ ﹰﺔ ﺇﺛﺮ ﻗﺎﻓﻠﺔ‪ ،‬ﱠ‬
‫ﻓﺘﻌﻤﺮ ﲠﻢ ﻭﺗﺒﺘﻬﺞ‪ ..‬ﻭﻣﺎ ﺩﺍﻣﺖ‬
‫ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻫﻲ ﳏﻂ ﻫﺬﺍ ﺍﻟﺴﻴﻞ ﻣﻦ ﺃﻧﻮﺍﻉ ﺫﻭﻱ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺘﹸﻤﻸ ﻭﺗﹸﺨﲆ ﺑﺤﻜﻤﺔ ﺍﻟﺘﺠﺪﻳﺪ‬
‫ﹴ‬
‫ﺣﻴﺎﺓ ﺑﻐﺰﺍﺭﺓ‪ ،‬ﺣﺘﻰ ﺃﺻﺒﺤﺖ‬ ‫ﻭﺍﻟﺘﻜﺎﺛﺮ ﺑﺎﺳﺘﻤﺮﺍﺭ‪ ،‬ﻭ ﹸﻳﺨﻠﻖ ﰲ ﺃﺧﺲ ﺍﻷﺷﻴﺎﺀ ﻭﺍﻟﻌﻔﻮﻧﺎﺕ ﺫﻭﻭ‬
‫ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻣﻌﺮﺿ ﹰﺎ ﻋﺎﻣ ﹰﺎ ﻟﻸﺣﻴﺎﺀ‪ ..‬ﻭﻣﺎ ﺩﺍﻡ ﹸﻳﺨﻠﻖ ﺑﻜﺜﺮﺓ ﻫﺎﺋﻠﺔ ﻋﲆ ﺍﻷﺭﺽ ﺃﺻﻔﻰ ﺧﻼﺻﺔ‬
‫ﻟﱰﺷﺢ ﺍﳊﻴﺎﺓ ﻭﻫﻮ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺮﻭﺡ ﺍﻟﻠﻄﻴﻔﺔ ﺫﺍﺕ ﺍﳉﻮﻫﺮ ﺍﻟﺜﺎﺑﺖ‪ ،‬ﻓﻜﺄﻥ ﺍﻷﺭﺽ ﲢﻴﺎ‬
‫ﻭﺗﺘﺠﻤﻞ ﺑﺎﳊﻴﺎﺓ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﻷﺭﻭﺍﺡ‪ ..‬ﻓﻼ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﲈﻭﻳﺔ ﺍﻟﺘﻲ ﻫﻲ‬
‫ﻭﺃﻋﻈﻢ ﺃﻫﻤﻴ ﹰﺔ ﻣﻦ ﺍﻷﺭﺽ ﺟﺎﻣﺪ ﹰﺓ ﻭﺩﻭﻥ ﺣﻴﺎﺓ ﻭﺑﻼ ﺷﻌﻮﺭ‪.‬‬
‫ﹸ‬ ‫ﺃﻛﺜﺮ ﻟﻄﺎﻓ ﹰﺔ ﻭﺃﻛﺜﺮ ﻧﻮﺭ ﹰﺍ‬
‫ﺳﻴﻌﻤﺮﻭﻥ ﺍﻟﺴﲈﻭﺍﺕ ﻭﻳﺒﻬﺠﻮﻥ ﺍﻟﺸﻤﻮﺱ ﻭﺍﻟﻨﺠﻮﻡ‪ ،‬ﻭﳞﺒﻮﻥ ﳍﺎ ﺍﳊﻴﻮﻳﺔ‪،‬‬
‫ﱢ‬ ‫ﺇﺫﻥ ﻓﺎﻟﺬﻳﻦ‬
‫ﻭﻳﻤﺜﻠﻮﻥ ﻧﺘﻴﺠﺔ ﺧﻠﻖ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺛﻤﺮﲥﺎ‪ ،‬ﻭﺍﻟﺬﻳﻦ ﺳﻴﺘﴩﻓﻮﻥ ﺑﺎﳋﻄﺎﺑﺎﺕ ﺍﻟﺴﺒﺤﺎﻧﻴﺔ‪ ،‬ﻫﻢ ﺫﻭﻭ‬
‫ﺑﺴﺮ‬
‫ﺷﻌﻮﺭ ﻭﺫﻭﻭ ﺣﻴﺎﺓ ﻣﻦ ﺳﻜﺎﻥ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺃﻫﺎﻟﻴﻬﺎ ﺍﳌﺘﻼﺋﻤﲔ ﻣﻌﻬﺎ ﺣﻴﺚ ﻳﻮﺟﺪﻭﻥ ﻫﻨﺎﻙ ﹼ‬‫ﹴ‬
‫ﺍﳊﻴﺎﺓ‪ ..‬ﻭﻫﻢ ﺍﳌﻼﺋﻜﺔ‪.‬‬
‫*‬ ‫*‬ ‫*‬

‫ﺳﺮ ﻣﺎﻫﻴﺔ ﺍﳊﻴﺎﺓ ﻭﻳﺘﻮﺟﻪ ﺇﱃ »ﺍﻹﻳﲈﻥ ﺑﺎﻟﺮﺳﻞ« ﻭﻳﺜﺒﺘﻪ ﺭﻣﺰ ﹰﺍ‪.‬‬

‫ﻭﻛﺬﻟﻚ ﻳﻨﻈﺮ ﱡ‬
‫ﺃﻋﻈﻢ ﹴ‬
‫ﲡﻞ ﻭﺃﻛﻤﻞ ﻧﻘﺶ‬ ‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﻓﲈ ﺩﺍﻡ ﺍﻟﻜﻮﻥ ﻗﺪ ﹸﺧﻠﻖ ﻷﺟﻞ ﺍﳊﻴﺎﺓ ﻭﺃﻥ ﺍﳊﻴﺎﺓ ﻫﻲ‬
‫ﻭﺃﲨﻞ ﺻﻨﻌﺔ ﻟﻠﺤﻲ ﺍﻟﻘﻴﻮﻡ ﹼ‬
‫ﺟﻞ ﺟﻼﻟﻪ‪ ،‬ﻭﻣﺎ ﺩﺍﻣﺖ ﺣﻴﺎﺗﹸﻪ ﺍﻟﴪﻣﺪﻳﺔ ﺍﳋﺎﻟﺪﺓ ﺗﻈﻬﺮ ﻭﺗﻜﺸﻒ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥١٦‬‬
‫ﻋﻦ ﻧﻔﺴﻬﺎ ﺑﺈﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ ﻭﺇﻧﺰﺍﻝ ﺍﻟﻜﺘﺐ‪ .‬ﺇﺫ ﻟﻮ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺭﺳﻞ ﻭﻻ ﻛﺘﺐ ﳌﺎ ﹸﻋﺮﻓﺖ ﺗﻠﻚ‬
‫ﺍﳊﻴﺎﺓ ﺍﻷﺯﻟﻴﺔ‪ ،‬ﻓﻜﲈ ﺃﻥ ﺗﻜ ﹼﻠﻢ ﺍﻟﻔﺮﺩ ﻳﺒﲔ ﺣﻴﻮﻳﺘﻪ ﻭﺣﻴﺎﺗﻪ ﻛﺬﻟﻚ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﺮﺳﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻼﻡ‬
‫ﺍﻟﻤﻨـﺰﻟﺔ ﻋﻠﻴﻬﻢ‪ ،‬ﻳﺒ ﹼﻴﻨﻮﻥ ﻭﻳﺪ ﹼﻟﻮﻥ ﻋﲆ ﺫﻟﻚ ﺍﳌﺘﻜﻠﻢ »ﺍﳊﻲ« ﺍﻟﺬﻱ ﻳﺄﻣﺮ ﻭﻳﻨﻬﻰ ﺑﻜﻠﲈﺗﻪ‬
‫ﹶ‬ ‫ﻭﺍﻟﻜﺘﺐ‬
‫ﻭﺧﻄـﺎﺑﺎﺗﻪ ﻣﻦ ﻭﺭﺍﺀ ﺍﻟﻐﻴﺐ ﺍﳌﺤﺠﻮﺏ ﻭﺭﺍﺀ ﺳﺘﺎﺭ ﺍﻟﻜﻮﻥ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﺍﳊﻴﺎﺓ ﺍﻟﺘﻲ ﰲ ﺍﻟﻜﻮﻥ ﻛﲈ ﺃﳖﺎ‬
‫ﺗﺪﻝ ‪-‬ﺑﺼﻮﺭﺓ ﻗﺎﻃﻌﺔ‪ -‬ﻋﲆ »ﺍﳊﻲ« ﺍﻷﺯﱄ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻋﲆ ﻭﺟﻮﺏ ﻭﺟﻮﺩﻩ‪ ،‬ﺗﺪﻝ ﻛﺬﻟﻚ‬
‫ﻋﲆ ﺃﺭﻛﺎﻥ ﺍﻹﻳﲈﻥ ﻣﺜﻞ »ﺇﺭﺳﺎﻝ ﺍﻟﺮﺳﻞ« ﻭ»ﺇﻧﺰﺍﻝ ﺍﻟﻜﺘﺐ« ﺍﻟﺬﺍﻥ ﳘﺎ ﺷﻌﺎﻋﺎﺕ ﺗﻠﻚ ﺍﳊﻴﺎﺓ‬
‫ﺍﻷﺯﻟﻴﺔ ﻭﲡﻠﻴﺎﲥﺎ ﻭﺍﺭﺗﺒﺎﻃﺎﲥﺎ ﻭﻋﻼﻗﺎﲥﺎ ﻭﺗﺜﺒﺘﻬﲈ ﺭﻣﺰ ﹰﺍ‪ ،‬ﻭﻻﺳﻴﲈ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺤﻤﺪﻳﺔ ﻭ ﺍﻟﻮﺣﻲ‬
‫ﺍﻟﻘﺮﺁﲏ‪ .‬ﺇﺫ ﻳﺼﺢ ﺍﻟﻘﻮﻝ‪ ،‬ﺃﳖﲈ ﺛﺎﺑﺘﺎﻥ ﻗﺎﻃﻌﺎﻥ ﻛﻘﻄﻌﻴﺔ ﺛﺒﻮﺕ ﺗﻠﻚ ﺍﳊﻴﺎﺓ‪ ،‬ﺣﻴﺚ ﺇﳖﲈ ﺑﻤﺜﺎﺑﺔ ﺭﻭﺡ‬
‫ﺍﳊﻴﺎﺓ ﻭﻋﻘﻠﻬﺎ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﻛﲈ ﺃﻥ ﺍﳊﻴﺎﺓ ﻫﻲ ﺧﻼﺻﺔ ﻣﱰﺷﺤﺔ ﻣﻦ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﻟﺸﻌﻮﺭ ﻭﺍﳊﺲ ﻣﱰﺷﺤﺎﻥ‬
‫ﻣﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻬﲈ ﺧﻼﺻﺘﻬﺎ‪ ،‬ﻭﺍﻟﻌﻘﻞ ﻣﱰﺷﺢ ﻣﻦ ﺍﻟﺸﻌﻮﺭ ﻭﺍﳊﺲ‪ ،‬ﻓﻬﻮ ﺧﻼﺻﺔ ﺍﻟﺸﻌﻮﺭ‪ ،‬ﻭﺍﻟﺮﻭﺡ‬
‫ﻫﻲ ﺍﳉﻮﻫﺮ ﺍﳋﺎﻟﺺ ﺍﻟﺼﺎﰲ ﻟﻠﺤﻴﺎﺓ‪ ،‬ﻓﻬﻲ ﺫﺍﺗﹸﻬﺎ ﺍﻟﺜﺎﺑﺘﺔ ﺍﳌﺴﺘﻘﻠﺔ‪ ..‬ﻛﺬﻟﻚ ﺍﳊﻴﺎﺓ ﺍﳌﺤﻤﺪﻳﺔ ‪-‬ﺍﳌﺎﺩﻳﺔ‬
‫ﻭﺍﳌﻌﻨﻮﻳﺔ‪ -‬ﻣﱰﺷﺤ ﹲﺔ ﻣﻦ ﺍﳊﻴﺎﺓ ﻭﻣﻦ ﺭﻭﺡ ﺍﻟﻜﻮﻥ ﻓﻬﻲ ﺧﻼﺻﺔ ﺯﺑﺪﲥﺎ‪ ،‬ﻭﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺤﻤﺪﻳﺔ‬
‫ﻭﺷﻌﻮﺭﻩ ﻭﻋﻘﻠﻪ‪ ،‬ﻓﻬﻲ ﺃﺻﻔﻰ ﺧﻼﺻﺘﻪ‪ ،‬ﺑﻞ ﺇﻥ ﺣﻴﺎﺓ ﳏﻤﺪ‬ ‫ﹺ‬ ‫ﺣﺲ ﺍﻟﻜﻮﻥ‬‫ﻛﺬﻟﻚ ﻣﱰﺷﺤﺔ ﻣﻦ ﹼ‬
‫ﷺ ‪-‬ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪ -‬ﺑﺸﻬﺎﺩﺓ ﺁﺛﺎﺭﻫﺎ ﺣﻴﺎ ﹲﺓ ﳊﻴﺎﺓ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺤﻤﺪﻳﺔ ﺷﻌﻮﺭ ﻟﺸﻌﻮﺭ‬
‫ﺍﻟﻜﻮﻥ ﻭﻧﻮﺭ ﻟﻪ‪ .‬ﻭﺍﻟﻮﺣﻲ ﺍﻟﻘﺮﺁﲏ ‪-‬ﺑﺸﻬﺎﺩﺓ ﺣﻘﺎﺋﻘﻪ ﺍﳊﻴﻮﻳﺔ‪ -‬ﺭﻭﺡ ﳊﻴﺎﺓ ﺍﻟﻜﻮﻥ ﻭﻋﻘﻞ ﻟﺸﻌﻮﺭﻩ‪..‬‬
‫ﺃﺟﻞ‪ ..‬ﺃﺟﻞ‪ ..‬ﺃﺟﻞ‪.‬‬
‫ﺍﻟﻜﻮﻥ ﻭﻏﺎﺩﺭﻩ ﻣﺎﺕ ﺍﻟﻜﻮﻥ ﻭﺗﻮﻓﻴﺖ ﺍﻟﻜﺎﺋﻨﺎﺕ‪،‬‬ ‫ﹶ‬ ‫ﻧﻮﺭ ﺍﻟﺮﺳﺎﻟﺔ ﺍﳌﺤﻤﺪﻳﺔ‬
‫ﻓﺈﺫﺍ ﻣﺎ ﻓﺎﺭﻕ ﹸ‬
‫ﻭﺇﺫﺍ ﻣﺎ ﻏﺎﺏ ﺍﻟﻘﺮﺁﻥ ﻭﻓﺎﺭﻕ ﺍﻟﻜﻮﻥ‪ ،‬ﹶﺟ ﹼﻦ ﺟﻨﻮﻧﻪ ﻭ ﹶﻓ ﹶﻘﺪﺕ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﺻﻮﺍ ﹶﺑﻬﺎ‪ ،‬ﻭﺯﺍﻝ ﻋﻘ ﹸﻠﻬﺎ‪،‬‬
‫ﻭﻇﻠﺖ ﺩﻭﻥ ﺷﻌﻮﺭ‪ ،‬ﻭﺍﺻﻄﺪﻣﺖ ﺑﺈﺣﺪ￯ ﺳﻴﺎﺭﺍﺕ ﺍﻟﻔﻀﺎﺀ‪ ،‬ﻭﻗﺎﻣﺖ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫*‬ ‫*‬ ‫*‬

‫ﻭﺍﳊﻴﺎﺓ ‪-‬ﻛﺬﻟﻚ‪ -‬ﺗﻨﻈﺮ ﺇﱃ ﺍﻟﺮﻛﻦ ﺍﻹﻳﲈﲏ »ﺍﻟﻘﺪﺭ« ﻭﺗﺪﻝ ﻋﻠﻴﻪ ﻭﺗﺜﺒﺘﹸﻪ ﺭﻣﺰ ﹰﺍ‪ ،‬ﺇﺫ ﻣﺎ ﺩﺍﻣﺖ‬
‫ﺍﻟﺤﻴﺎ ﹸﺓ ﺿﻴﺎ ﹰﺀ ﻟﻌﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻭﻗﺪ ﺍﺳﺘﻮﻟﺖ ﻋﻠﻴﻪ ﻭﺃﺣﺎﻃﺖ ﺑﻪ‪ ،‬ﻭﻫﻲ ﻧﺘﻴﺠ ﹸﺔ ﺍﻟﻮﺟﻮﺩ ﻭﻏﺎﻳﺘﻪ‪،‬‬
‫ﹴ‬
‫ﻓﻬﺮﺱ ﻭﻧﻤﻮﺫﺝ ﻟﻠﻔﻌﺎﻟﻴﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺣﺘﻰ ﻛﺄﳖﺎ ﺑﻤﺜﺎﺑﺔ‬ ‫ﻭﺃﺗﻢ‬ ‫ﹴ‬
‫ﻭﺃﻭﺳﻊ ﻣﺮﺁﺓ ﻟﺘﺠﻠﻴﺎﺕ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ‪ ،‬ﱡ‬
‫ﹸ‬
‫ﻧﻮ ﹴﻉ ﻣﻦ ﺧﻄﺘﻬﺎ ﻭﻣﻨﻬﺠﻬﺎ ‪-‬ﺇﺫﺍ ﺟﺎﺯ ﺍﻟﺘﺸﺒﻴﻪ‪ -‬ﻓﻼﺑﺪ ﺃﻥ ﴎ ﺍﳊﻴﺎﺓ ﻳﻘﺘﴤ ﺃﻥ ﻳﻜﻮﻥ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‬
‫‪٥١٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺃﻳﻀ ﹰﺎ ‪-‬ﻭﻫﻮ ﺑﻤﻌﻨﻰ ﺍﳌﺎﴈ ﻭﺍﳌﺴﺘﻘﺒﻞ‪ -‬ﺃﻱ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺎﺿﻴﺔ ﻭﺍﻟﻘﺎﺑﻠﺔ‪ ،‬ﰲ ﺣﻴﺎﺓ ﻣﻌﻨﻮﻳﺔ‪ ،‬ﺃﻱ‬
‫ﹰ‬
‫ﻭﻣﺘﻬﻴﺄ ﻻﻣﺘﺜﺎﻝ ﺍﻷﻭﺍﻣﺮ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ‪ .‬ﹶﻣ ﹶﺜ ﹸﻠﻬﺎ‬ ‫ﰲ ﻧﻈﺎﻡ ﻭﺍﻧﺘﻈﺎﻡ‪ ،‬ﻭﺃﻥ ﻳﻜﻮﻥ ﻣﻌﻠﻮﻣ ﹰﺎ ﻭﻣﺸﻬﻮﺩ ﹰﺍ ﻭﻣﺘﻌ ﹼﻴﻨ ﹰﺎ‬
‫ﻛﻤﺜﻞ ﺗﻠﻚ ﺍﻟﺒﺬﺭﺓ ﺍﻷﺻﻠﻴﺔ ﻟﻠﺸﺠﺮﺓ ﻭﺃﺻﻮﳍﺎ‪ ،‬ﻭﺍﻟﻨﻮ￯ ﻭﺍﻷﺛﲈﺭ ﺍﻟﺘﻲ ﰲ ﻣﻨﺘﻬﺎﻫﺎ‪ ،‬ﺍﻟﺘﻲ ﺗﺘﻤﻴﺰ‬
‫ﺑﻤﺰﺍﻳﺎ ﻧﻮ ﹴﻉ ﻣﻦ ﺍﳊﻴﺎﺓ ﻛﺎﻟﺸﺠﺮﺓ ﻧﻔﺴﻬﺎ‪ ،‬ﺑﻞ ﻗﺪ ﲢﻤﻞ ﺗﻠﻚ ﺍﻟﺒﺬﻭﺭ ﻗﻮﺍﻧﻴ ﹶﻦ ﺣﻴﺎﺗﻴﺔ ﺃﺩﻕ ﻣﻦ ﻗﻮﺍﻧﲔ‬
‫ﺣﻴﺎﺓ ﺍﻟﺸﺠﺮﺓ‪.‬‬
‫ﺍﻟﺨﺮﻳﻒ ﺍﳌﺎﴈ‪ ،‬ﻭﻣﺎ ﺳﻴﺨﻠﻔﻪ ﻫﺬﺍ ﺍﻟﺮﺑﻴﻊ ‪-‬ﺑﻌﺪ‬
‫ﹸ‬ ‫ﻭﻛﲈ ﺃﻥ ﺍﻟﺒﺬﻭﺭ ﻭﺍﻷﺻﻮﻝ ﺍﻟﺘﻲ ﺧﻠﻔﻬﺎ‬
‫ﺇﺩﺑﺎﺭﻩ‪ -‬ﻣﻦ ﺍﻟﺒﺬﻭﺭ ﻭﺍﻷﺻﻮﻝ‪ ،‬ﲢﻤﻞ ﻧﻮﺭ ﺍﳊﻴﺎﺓ‪ ،‬ﻭﺗﺴﲑ ﻭﻓﻖ ﻗﻮﺍﻧﲔ ﺣﻴﺎﺗﻴﺔ‪ ،‬ﻣﺜﻞ ﻣﺎ ﳛﻤﻠﻪ ﻫﺬﺍ‬
‫ﻭﻛﻞ ﻏﺼﻦ ﻣﻨﻬﺎ ﱡ‬
‫ﻭﻛﻞ ﻓﺮﻉﹴ‪ ،‬ﻟﻪ ﻣﺎﺿﻴﻪ ﻭﻣﺴﺘﻘﺒﻠﻪ‪،‬‬ ‫ﺍﻟﺮﺑﻴﻊ ﻣﻦ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻜﺬﻟﻚ ﺷﺠﺮﺓ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﱡ‬
‫ﹼ‬
‫ﻭﻟﻜﻞ ﺟﺰﺀ ﻣﻨﻪ ﻭﺟﻮ ﹲﺩ‬ ‫ﻭﻟﻪ ﺳﻠﺴﻠﺔ ﻣﺆﻟﻔﺔ ﻣﻦ ﺍﻷﻃﻮﺍﺭ ﻭﺍﻷﻭﺿﺎﻉ‪ ،‬ﺍﻟﻘﺎﺑﻠﺔ ﻭﺍﳌﺎﺿﻴﺔ‪ ،‬ﻭﻟﻜﻞ ﻧﻮ ﹴﻉ‬
‫ﻼ ﺑﺬﻟﻚ ﺳﻠﺴﻠﺔ ﻭﺟﻮﺩ ﻋﻠﻤﻲ‪ .‬ﻭﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﻠﻤﻲ‬ ‫ﻣﺘﻌﺪﺩ ﺑﺄﻃﻮﺍﺭ ﳐﺘﻠﻔﺔ ﰲ ﺍﻟﻌﻠﻢ ﺍﻹﳍﻲ‪ ،‬ﻣﺸ ﹼﻜ ﹰ‬
‫ﹴ‬
‫ﻟﺘﺠﻞ ﻣﻌﻨﻮﻱ ﻟﻠﺤﻴﺎﺓ ﺍﻟﻌﺎﻣﺔ‪ ،‬ﺣﻴﺚ ﺗ ﹸ‬
‫ﹸﺆﺧﺬ ﺍﻟﻤﻘﺪﱠ ﺭﺍﺕ‬ ‫ﻣﻈﻬﺮ‬
‫ﹲ‬ ‫ﻫﺬﺍ‪ ،‬ﺍﻟﺸﺒﻴﻪ ﺑﺎﻟﻮﺟﻮﺩ ﺍﳋﺎﺭﺟﻲ ﻫﻮ‬
‫ﺍﳊﻴﺎﺗﻴﺔ ﻣﻦ ﺗﻠﻚ ﺍﻷﻟﻮﺍﺡ ﺍﻟ ﹶﻘﺪﹶ ﺭﻳﺔ ﺍﳊﻴﺔ ﺫﺍﺕ ﺍﳌﻐﺰ￯ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻣﺘﻼﺀ ﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ‪-‬ﺍﻟﺬﻱ ﻫﻮ ﻧﻮﻉ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‪ -‬ﺑﺎﻷﺭﻭﺍﺡ ﺍﻟﺘﻲ ﻫﻲ ﻋﻴ ﹸﻦ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻭﻣﺎﺩﲥﺎ‪ ،‬ﻭﺟﻮﻫﺮﻫﺎ‪ ،‬ﻭﺫﻭﺍﲥﺎ‪ ،‬ﻳﺴﺘﻠﺰﻡ ﺃﻥ ﻳﻜﻮﻥ ﺍﳌﺎﴈ ﻭﺍﳌﺴﺘﻘﺒﻞ ‪-‬ﺍﻟﻠﺬﺍﻥ ﳘﺎ ﻧﻮﻉ ﻣﻦ‬
‫ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻭﻗﺴﻢ ﺛﺎﻥ ﻣﻨﻪ‪ -‬ﻣﺘﺠﻠﻴﺔ ﻓﻴﻬﲈ ﺍﳊﻴﺎﺓ‪ .‬ﻭﻛﺬﺍ ﻓﺈﻥ ﺍﻻﻧﺘﻈﺎﻡ ﺍﻟﺘﺎﻡ ﻭﺍﻟﺘﻨﺎﺳﻖ ﺍﻟﻜﺎﻣﻞ ﰲ‬
‫ﻭﺃﻃﻮﺍﺭﻩ ﺍﳊﻴﻮﻳﺔ ﻟﻴﺒﲔ ﺃﻥ‬ ‫ﻭﻧﺘﺎﺋﺠﻪ‬ ‫ﹴ‬
‫ﻣﻌﺎﻥ ﻟﻄﻴﻔﺔ ﻟﴚﺀ ﻣﺎ‬ ‫ﺍﻟﻮﺟﻮﺩ ﺍﻟﻌﻠﻤﻲ ﺍﻹﳍﻲ ﻷﻭﺿﺎﻉ ﺫﺍﺕ‬
‫ﹶ‬ ‫ﹶ‬
‫ﻟﻪ ﺃﻫﻠﻴﺔ ﻟﻨﻮﻉ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻣﺜﻞ ﻫﺬﺍ ﺍﻟﺘﺠﲇ ‪-‬ﲡﲇ ﺍﳊﻴﺎﺓ‪ -‬ﺍﻟﺬﻱ ﻫﻮ ﺿﻴﺎﺀ ﺷﻤﺲ ﺍﳊﻴﺎﺓ ﺍﻷﺯﻟﻴﺔ ﻟﻦ ﻳﻨﺤﴫ‬
‫ﰲ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﻫﺬﺍ ﻓﻘﻂ‪ ،‬ﻭﻻ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﺍﳊﺎﴐ‪ ،‬ﻭﰲ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺍﳋﺎﺭﺟﻲ‪ ،‬ﺑﻞ ﻻﺑﺪ ﺃﻥ‬
‫ﻟﻜﻞ ﻋﺎ ﹶﻟ ﹴﻢ ﻣﻦ ﺍﻟﻌﻮﺍﱂ ﻣﻈﻬﺮ ﹰﺍ ﻣﻦ ﻣﻈﺎﻫﺮ ﺗﺠ ﹼﻠﻲ ﺫﻟﻚ ﺍﻟﻀﻴﺎﺀ ﺣﺴﺐ ﻗﺎﺑﻠﻴﺘﻪ‪.‬‬
‫ﱢ‬

‫ﻛﻞ ﻣﻦ‬ ‫ﻭﺇﻻ ﻷﺻﺒﺢ ﱞ‬ ‫ﻭﻣﺸﻊ ﻣﻀﻴﺊ ﺑﺬﻟﻚ ﺍﻟﺘﺠﲇ ﹼ‬‫ﹲ‬ ‫ﺣﻲ‬
‫ﻓﺎﻟﻜﻮﻥ ﺇﺫﻥ ‪-‬ﺑﺠﻤﻴﻊ ﻋﻮﺍﳌﻪ‪ -‬ﹲ‬‫ﹸ‬
‫ﺍﻟﻌﻮﺍﱂ ‪-‬ﻛﲈ ﺗﺮﺍﻩ ﻋﻴ ﹸﻦ ﺍﻟﻀﻼﻟﺔ‪ -‬ﺟﻨﺎﺯ ﹰﺓ ﻫﺎﺋﻠﺔ ﳐﻴﻔﺔ ﲢﺖ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﺍﳌﻮﻗﺘﺔ ﺍﻟﻈﺎﻫﺮﺓ‪ ،‬ﻭﻋﺎ ﹶﻟﻤ ﹰﺎ‬
‫ﺧﺮﺑ ﹰﺎ ﻣﻈﻠﻤ ﹰﺎ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﹸﻳﻔﻬﻢ ﻭﺟ ﹲﻪ ﻭﺍﺳﻊ ﻣﻦ ﺃﻭﺟﻪ ﺍﻹﻳﲈﻥ ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻣﻦ ﴎ ﺍﳊﻴﺎﺓ ﻭﻳﺜﺒﺖ ﺑﻪ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥١٨‬‬
‫ﻭﻳﺘﻀﺢ‪ .‬ﺃﻱ ﻛﲈ ﺗﹶﻈﻬﺮ ﺣﻴﻮﻳ ﹸﺔ ﻋﺎﱂﹴ ﺍﻟﺸﻬﺎﺩﺓ ﻭﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳊﺎﴐﺓ ﺑﺎﻧﺘﻈﺎﻣﻬﺎ ﻭﺑﻨﺘﺎﺋﺠﻬﺎ‪ ،‬ﻛﺬﻟﻚ‬
‫ﻣﻌﻨﻰ‪ ،‬ﻭﳍﺎ‬
‫ﹰ‬ ‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﺍﳌﺎﺿﻴﺔ ﻭﺍﻵﺗﻴﺔ ﺍﻟﺘﻲ ﺗﻌﺪﹼ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﳍﺎ ﻭﺟﻮ ﹲﺩ ﻣﻌﻨﻮﻱ‪ ،‬ﺫﻭ ﺣﻴﺎﺓ‬
‫ﺛﺒﻮﺕ ﻋﻠﻤﻲ ﺫﻭ ﺭﻭﺡ‪ ،‬ﺑﺤﻴﺚ ﻳﻈﻬﺮ ‪-‬ﺑﺎﺳﻢ ﺍﳌﻘﺪﺭﺍﺕ‪ -‬ﺃﺛﺮ ﺗﻠﻚ ﺍﳊﻴﺎﺓ ﺍﳌﻌﻨﻮﻳﺔ ﺑﻮﺳﺎﻃﺔ ﻟﻮﺡ‬
‫ﹲ‬
‫ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪.‬‬

‫ﺍﻟﺮﻣﺰ ﺍﳋﺎﻣﺲ‪:‬‬
‫ﻟﻘﺪ ﹸﺫﻛﺮ ﰲ ﺍﳋﺎﺻﻴﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﴩﺓ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﳊﻴﺎﺓ ﺃﻧﻪ ﻣﺎ ﺇﻥ ﺗﻨﻔﺬ ﺍﻟﺤﻴﺎ ﹸﺓ ﰲ ﳾﺀ‬
‫ﺣﺘﻰ ﺗﺼ ﹼﻴﺮﻩ ﻋﺎ ﹶﻟﻤ ﹰﺎ ﺑﺤﺪﹼ ﺫﺍﺗﻪ؛ ﺇﺫ ﲤﻨﺤﻪ ﻣﻦ ﺍﳉﺎﻣﻌﻴﺔ ﻣﺎ ﳚﻌﻠﻪ ﻛﻼ ﺇﻥ ﻛﺎﻥ ﺟﺰﺀ ﹰﺍ‪ ،‬ﻭﻣﺎ ﳚﻌﻠﻪ ﻛﻠﻴ ﹰﺎ‬
‫ﺃﻏﻠﺐ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﺍﳌﺘﺠﻠﻴﺔ‬
‫ﹶ‬ ‫ﺇﻥ ﻛﺎﻥ ﺟﺰﺋﻴ ﹰﺎ؛ ﻓﺎﳊﻴﺎﺓ ﳍﺎ ﻣﻦ ﺍﳉﺎﻣﻌﻴﺔ ﺑﺤﻴﺚ ﺗﻌﺮﺽ ﰲ ﻧﻔﺴﻬﺎ‬
‫ﹾ‬
‫ﻋﲆ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﻭﻛﺄﳖﺎ ﻣﺮﺁﺓ ﺟﺎﻣﻌﺔ ﺗﻌﻜﺲ ﲡﻠﻴﺎﺕ ﺍﻷﺣﺪﻳﺔ‪ .‬ﻓﺤﺎﳌﺎ ﺗﺪﺧﻞ ﺍﻟﺤﻴﺎ ﹸﺓ ﰲ ﺟﺴﻢ‬
‫ﺗﻌﻤﻞ ﻋﲆ ﲢﻮﻳﻠﻪ ﺇﱃ ﻋﺎﱂ ﻣﺼ ﹼﻐﺮ‪ ،‬ﻟﻜﺄﳖﺎ ﲢﻴﻠﻪ ﺑﻤﺜﺎﺑﺔ ﺑﺬﺭﺓ ﺣﺎﻣﻠﺔ ﻟﻔﻬﺮﺱ ﺷﺠﺮﺓ ﺍﻟﻜﺎﺋﻨﺎﺕ‪،‬‬
‫ﺃﺻﻐﺮ ﻛﺎﺋﻦ ﺣﻲ‬ ‫ﺧﺎﻟﻖ ﺷﺠﺮﲥﺎ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﺬﻱ ﺧﻠﻖ‬ ‫ﹺ‬
‫ﻗﺪﺭﺓ ﹺ‬ ‫ﻭﻛﲈ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺍﻟﺒﺬﺭ ﹸﺓ ﹼﺇﻻ ﺃﺛﺮ‬
‫ﹶ‬
‫ﻻﺑﺪ ﺃﻧﻪ ﻫﻮ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪.‬‬
‫ﻓﻬﺬﻩ ﺍﳊﻴﺎﺓ ﺑﺠﺎﻣﻌﻴﺘﻬﺎ ﻫﺬﻩ ﺗﹸﻈﻬﺮ ﰲ ﻧﻔﺴﻬﺎ ﺃﺧﻔﻰ ﺃﴎﺍﺭ ﺍﻷﺣﺪﻳﺔ ﻭﺃﺩ ﹼﻗﻬﺎ‪ .‬ﺃﻱ ﻛﲈ ﺃﻥ‬
‫ﺍﻟﺸﻤﺲ ﺍﻟﻌﻈﻴﻤﺔ ﺗﻮﺟﺪ ﺑﻀﻴﺎﺋﻬﺎ ﻭﺃﻟﻮﺍﳖﺎ ﺍﻟﺴﺒﻌﺔ ﻭﺍﻧﻌﻜﺎﺳﺎﲥﺎ ﰲ ﻣﺎ ﻳﻘﺎﺑﻠﻬﺎ ﻣﻦ ﻗﻄﺮﺓ ﻣﺎﺀ ﺃﻭ‬
‫ﺟﻤﻴﻊ ﲡﻠﻴﺎﺕ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ‬
‫ﹸ‬ ‫ﻗﻄﻌﺔ ﺯﺟﺎﺝ‪ ،‬ﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﻛﻞ ﺫﻱ ﺣﻴﺎﺓ ﺍﻟﺬﻱ ﺗﺘﺠﲆ ﻓﻴﻪ‬
‫ﻭﺃﻧﻮﺍﺭ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﺍﳌﺤﻴﻄﺔ ﺑﺎﻟﻜﻮﻥ‪ .‬ﻓﺎﳊﻴﺎﺓ ‪-‬ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ‪ -‬ﲡﻌﻞ ﺍﻟﻜﻮﻥ ﻣﻦ ﺣﻴﺚ‬
‫ﹸ‬
‫ﺍﻟﻜﻞ ﺍﻟﺬﻱ ﻻ ﻳﻘﺒﻞ ﺍﻻﻧﻘﺴﺎﻡ ﻭﺍﻟﺘﺠﺰﺋﺔ‪ ،‬ﻭﲡﻌﻠﻪ ﺑﺤﻜﻢ ﺍﻟﻜ ﹼﻠﻲ ﺍﻟﺬﻱ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻹﳚﺎﺩ ﺑﺤﻜﻢ ﹼ‬
‫ﲤﺘﻨﻊ ﻋﻠﻴﻪ ﺍﻟﺘﺠﺰﺋﺔ ﻭﺍﻻﺷﱰﺍﻙ‪.‬‬
‫ﺍﻟﺨﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ ﻋﲆ ﻭﺟﻬﻚ ﻳﺪﻝ ﺑﺎﻟﺒﺪﺍﻫﺔ ﻋﲆ ﺃﻥ ﺍﻟﺬﻱ‬
‫ﹸ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﳋﺘﻢ ﺍﻟﺬﻱ ﹶﻭ ﹶﺿﻌﻪ‬
‫ﺧﺎﻟﻖ ﺑﻨﻲ ﺟﻨﺴﻚ ﻛﻠﻬﻢ؛ ﺫﻟﻚ ﻷﻥ ﺍﳌﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﺎﻧﻘﺴﺎﻣﻬﺎ ﻏﲑ ﳑﻜﻦ‪.‬‬
‫ﺧﻠﻘﻚ ﻫﻮ ﹸ‬
‫ﻭﻛﺬﻟﻚ ﺍﻷﻣﺮ ﰲ ﺃﺟﺰﺍﺀ ﺍﻟﻜﺎﺋﻨﺎﺕ! ﺇﺫ ﺗﺘﺤﻮﻝ ﺑﻮﺳﺎﻃﺔ ﺍﳊﻴﺎﺓ ﻛﺄﳖﺎ ﺃﻓﺮﺍﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﺍﻟﻜﺎﺋﻨﺎﺕ‬
‫ﻛﺄﳖﺎ ﻧﻮﻉ ﻟﺘﻠﻚ ﺍﻷﻓﺮﺍﺩ‪.‬‬
‫ﺧﺘﻢ ﺍﻷﺣﺪﻳﺔ ﻋﲆ ﳎﻤﻮﻉ ﺍﻟﻜﻮﻥ ﻓﺈﳖﺎ ﺗﺮ ﹼﺩ ﺍﻟﴩﻙ ﻭﺍﻻﺷﱰﺍﻙ ﻭﺗﺮﻓﻀﻪ‬
‫ﻓﻜﲈ ﺗﹸﻈﻬﺮ ﺍﻟﺤﻴﺎ ﹸﺓ ﹶ‬
‫ﹺ‬
‫ﺭﻓﻀ ﹰﺎ ﺑﺎﺗ ﹰﺎ ﺑﺈﻇﻬﺎﺭﻫﺎ ﺧﺘﻢ ﺍﻷﺣﺪﻳﺔ ﻧﻔﺴﻪ ﻭﺧﺘﻢ ﺍﻟﺼﻤﺪﻳﺔ ﻋﲆ ﻛﻞ ﺟﺰﺀ ﻣﻦ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻮﻥ‪.‬‬
‫‪٥١٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺛﻢ ﺇﻥ ﰲ ﺍﳊﻴﺎﺓ ﻣﻦ ﺧﻮﺍﺭﻕ ﺍﻟﺼﻨﻌﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﻣﻌﺠﺰﺍﺕ ﺍﻹﺑﺪﺍﻉ ﺍﻟﺒﺎﻫﺮ ﺑﺤﻴﺚ ﺇﻧﻪ ﹶﻣﻦ ﱂ‬
‫ﻳﻜﻦ ﻗﺎﺩﺭ ﹰﺍ ﻋﲆ ﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻳﻌﺠﺰ ﻛﻠﻴ ﹰﺎ ﻋﻦ ﺧﻠﻖ ﺃﺻﻐﺮ ﻛﺎﺋﻦ ﺣﻲ ﻓﻴﻪ‪.‬‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﻟﻘﻠﻢ ﺍﻟﺬﻱ ﻛﺘﺐ ﻓﻬﺮﺱ ﺷﺠﺮﺓ ﺍﻟﺼﻨﻮﺑﺮ ﺍﻟﻀﺨﻤﺔ ﻭﻣﻘﺪﹼ ﺭﺍﲥﺎ ﰲ ﺑﺬﺭﲥﺎ‬
‫ﺭﺻﻊ ﺻﻔﺤﺎﺕ‬ ‫ﻧﻔﺴﻪ ﺍﻟﺬﻱ ﹼ‬ ‫ﺍﻟﺼﻐﲑﺓ ‪-‬ﻛﻜﺘﺎﺑﺔ ﺍﻟﻘﺮﺁﻥ ﻣﺜﻼﹰ ﻋﲆ ﺣﺒﺔ ﲪﺺ‪ -‬ﻫﻮ ﺫﻟﻚ ﺍﻟﻘﻠﻢ ﹸ‬
‫ﺍﻟﺴﲈﺀ ﺑﻶﻟﺊ ﺍﻟﻨﺠﻮﻡ‪ .‬ﻭﺃﻥ ﺍﻟﺬﻱ ﺃﺩﺭﺝ ﰲ ﺭﺃﺱ ﺍﻟﻨﺤﻞ ﺍﻟﺼﻐﲑ ﺍﺳﺘﻌﺪﺍﺩ ﹰﺍ ﻳﻤﻜﹼﻨﻬﺎ ﻣﻦ ﻣﻌﺮﻓﺔ‬
‫ﺃﺯﻫﺎﺭ ﺣﺪﺍﺋﻖ ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪ ،‬ﹺ‬
‫ﻭﺗﻘﺪﺭ ﻋﲆ ﺍﻻﺭﺗﺒﺎﻁ ﻣﻊ ﺃﻏﻠﺒﻬﺎ ﺑﻮﺷﺎﺋﺞ‪ ،‬ﻭﳚﻌﻠﻬﺎ ﻗﺎﺩﺭﺓ ﻋﲆ ﺗﻘﺪﻳﻢ‬
‫ﹼ‬
‫ﺃﻟﺬ ﻫﺪﻳﺔ ﻣﻦ ﻫﺪﺍﻳﺎ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ‪-‬ﻭﻫﻲ ﺍﻟﻌﺴﻞ‪ -‬ﻭﻳﺪﻓﻌﻬﺎ ﺇﱃ ﻣﻌﺮﻓﺔ ﴍﺍﺋﻂ ﺣﻴﺎﲥﺎ ﻣﻨﺬ ﺃﻭﻝ‬
‫ﻗﺪﻭﻣﻬﺎ ﺇﱃ ﺍﳊﻴﺎﺓ ﻻ ﺷﻚ ﺃﻧﻪ ﻫﻮ ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺩﻉ ﻫﺬﺍ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺍﻟﻮﺍﺳﻊ‬
‫ﻭﺍﻟﻘﺎﺑﻠﻴﺔ ﺍﻟﻌﻈﻴﻤﺔ ﻭﺍﻷﺟﻬﺰﺓ ﺍﻟﺪﻗﻴﻘﺔ ﻓﻴﻬﺎ ‪.‬‬
‫ﺍﳋﻼﺻﺔ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﳊﻴﺎﺓ ﺁﻳ ﹸﺔ ﺗﻮﺣﻴﺪ ﺳﺎﻃﻌﺔ ﺗﺴﻄﻊ ﻋﲆ ﻭﺟﻪ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻭﺃﻥ ﻛﻞ ﺫﻱ ﺭﻭﺡ‬
‫ﺧﺘﻢ‬
‫‪-‬ﻣﻦ ﺟﻬﺔ ﺣﻴﺎﺗﻪ‪ -‬ﺁﻳﺔ ﻟﻸﺣﺪﻳﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﺼﻨﻌﺔ ﺍﳌﺘﻘﻨﺔ ﺍﳌﻮﺟﻮﺩﺓ ﻋﲆ ﻛﻞ ﻓﺮﺩ ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﹲ‬
‫ﻓﺠﻤﻴﻊ ﺫﻭﻱ ﺍﳊﻴﺎﺓ ﻳﺼﺪﹼ ﻗﻮﻥ ﺑﺒﺼﲈﺕ ﺣﻴﺎﲥﻢ ﺭﺳﺎﻟ ﹶﺔ ﺍﻟﻜﻮﻥ ﻫﺬﻩ ﻭﻳﻌﻠﻨﻮﻥ‬
‫ﹸ‬ ‫ﻟﻠﺼﻤﺪﻳﺔ‪ ،‬ﻭﲠﺬﺍ‬
‫ﻼ ﻋﻦ‬‫ﺧﺘﻢ ﻟﻠﻮﺣﺪﺍﻧﻴﺔ ﰲ ﺗﻠﻚ ﺍﻟﺮﺳﺎﻟﺔ ﻓﻀ ﹰ‬
‫ﺃﳖﺎ ﻣﻦ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ«‪ ..‬ﻓﻜﻞ ﻣﻨﻬﺎ ﹲ‬
‫ﺧﺘﻢ ﻟﻸﺣﺪﻳﺔ ﻭﻋﻼﻣﺔ ﺍﻟﺼﻤﺪﻳﺔ‪ .‬ﻓﻜﲈ ﺃﻥ ﺍﻷﻣﺮ ﻫﻜﺬﺍ ﰲ ﺍﳊﻴﺎﺓ‪ ،‬ﻓﻜﻞ ﻛﺎﺋﻦ ﺣﻲ ﺃﻳﻀ ﹰﺎ ﺧﺘﻢ‬
‫ﺃﳖﺎ ﹲ‬
‫ﺧﺘﻢ ﺍﻷﺣﺪﻳﺔ‪.‬‬
‫ﻟﻠﻮﺣﺪﺍﻧﻴﺔ ﰲ ﻛﺘﺎﺏ ﺍﻟﻜﻮﻥ؛ ﻛﲈ ﻗﺪ ﹸﻭﺿﻊ ﻋﲆ ﻭﺟﻬﻪ ﻭﺳﻴﲈﻩ ﹶ‬
‫ﻭﺑﺼﲈﺕ ﺣﻴﺔ ﺗﺸﻬﺪ ﻋﲆ‬
‫ﹲ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺍﳊﻴﺎﺓ ﺑﻌﺪﺩ ﺟﺰﺋﻴﺎﲥﺎ ﻭﺑﻌﺪﺩ ﺃﻓﺮﺍﺩﻫﺎ ﺍﳊﻴﺔ ﺃﺧﺘﺎ ﹲﻡ‬
‫ﻭﺣﺪﺍﻧﻴﺔ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﻣﺜﻠﲈ ﺃﻥ ﻓﻌﻞ ﺍﻟﺒﻌﺚ ‪-‬ﺍﻹﺣﻴﺎﺀ‪ -‬ﺃﻳﻀ ﹰﺎ ﳜﺘﻢ ﺑﺄﺧﺘﺎﻡ ﺍﻟﺘﺼﺪﻳﻖ ﻋﲆ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﺑﻌﺪﺩ ﺍﻷﻓﺮﺍﺩ ﻣﻦ ﺍﻷﺣﻴﺎﺀ‪ .‬ﻓﺈﺣﻴﺎ ﹸﺀ ﺍﻷﺭﺽ ﺍﻟﺬﻱ ﻫﻮ ﻣﺜﺎﻝ ﻭﺍﺣﺪ ﻋﲆ ﺍﻟﺒﻌﺚ ﻫﻮ ﺷﺎﻫﺪﹸ‬
‫ﺻﺪﻕ ﺳﺎﻃﻊ ﻋﲆ ﺍﻟﺘﻮﺣﻴﺪ ﻛﺎﻟﺸﻤﺲ‪ ،‬ﻷﻥ ﺑﻌﺚ ﺍﻷﺭﺽ ﰲ ﺍﻟﺮﺑﻴﻊ ﻭﺇﺣﻴﺎﺀﻫﺎ ﻳﻌﻨﻲ ﺑﻌﺚ ﺃﻓﺮﺍﺩ‬ ‫ﹴ‬
‫ﻻ ﺗﻌﺪ ﻭﻻ ﲢﴡ ﻷﻧﻮﺍﻉ ﺍﻷﺣﻴﺎﺀ ﺍﻟﺘﻲ ﺗﺮﺑﻮ ﻋﲆ ﺛﻼﺛﲈﺋﺔ ﺃﻟﻒ ﻧﻮﻉ‪ ،‬ﻓﺘﹸﺒﻌﺚ ﺟﻤﻴﻌ ﹰﺎ ﻣﻌ ﹰﺎ ﻣﻦ ﺩﻭﻥ‬
‫ﻻ ﻣﻨﺘﻈﻤﺔ ﻻ‬ ‫ﻼ ﻣﻨﺘﻈﻤ ﹰﺎ‪ .‬ﻓﺎﻟﺬﻱ ﻳﻔﻌﻞ ﲠﺬﺍ ﺍﻟﻔﻌﻞ ﺃﻓﻌﺎ ﹰ‬
‫ﻼ ﻣﺘﻜﺎﻣ ﹰ‬‫ﻧﻘﺺ ﻭﻻ ﻗﺼﻮﺭ ﺑﻌﺜ ﹰﺎ ﻣﺘﺪﺍﺧ ﹰ‬
‫ﺣﺪﻭﺩ ﳍﺎ ﻓﺈﻧﻪ ﻫﻮ ﺧﺎﻟﻖ ﺍﳌﺨﻠﻮﻗﺎﺕ ﲨﻴﻌﻬﺎ‪ ،‬ﻭﺃﻧﻪ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﺍﻟﺬﻱ ﳛﻴﻲ ﺫﻭﻱ ﺍﳊﻴﺎﺓ ﻗﺎﻃﺒﺔ‪،‬‬
‫ﻭﺃﻧﻪ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ ﺍﻟﺬﻱ ﻻ ﴍﻳﻚ ﻟﻪ ﰲ ﺭﺑﻮﺑﻴﺘﻪ ﻗﻂ‪.‬‬
‫ﺍﻛﺘﻔﻴﻨﺎ ﲠﺬﺍ ﺍﻟﻘﺪﺭ ﺍﻟﻘﻠﻴﻞ ﺍﳌﺨﺘﴫ ﻣﻦ ﺑﺴﻂ ﺧﻮﺍﺹ ﺍﳊﻴﺎﺓ ﳏﻴﻠﲔ ﺑﻴﺎﻥ ﺍﳋﻮﺍﺹ ﺍﻷﺧﺮ￯‬
‫ﻭﺗﻔﺼﻴﻼﲥﺎ ﺇﱃ ﺃﺟﺰﺍﺀ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﻭﰲ ﻭﻗﺖ ﺁﺧﺮ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٢٠‬‬
‫ﺍﳋﺎﲤﺔ‬
‫ﺇﻥ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﻟﻴﺲ ﻭﺍﺣﺪ ﹰﺍ ﻟﻜﻞ ﺃﺣﺪ‪ ،‬ﺑﻞ ﳜﺘﻠﻒ ﻭﻳﺘﺒﺎﻳﻦ‪ ،‬ﻓﻤﺜ ﹰ‬
‫ﻼ‪ :‬ﻟﺪ￯ ﺍﻹﻣﺎﻡ ﻋﲇ‬
‫ﻗﺪﻭﺱ«‪ ..‬ﻭﻟﺪ￯‬
‫ﹲ‬ ‫ﺣﻜﻢ‪ ،‬ﹲ‬
‫ﻋﺪﻝ‪،‬‬ ‫ﹲ‬ ‫ﺣﻲ‪ ،‬ﻗﻴﻮ ﹲﻡ‪،‬‬
‫ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻫﻮ ﺳﺘﺔ ﺃﺳﲈﺀ ﺣﺴﻨﻰ ﻫﻲ‪» :‬ﻓﺮ ﹲﺩ‪ ،‬ﹲ‬
‫»ﺣﻜ ﹲﹶﻢ ﹲ‬
‫ﻋﺪﻝ«‪ ..‬ﻭﻟﺪ￯ ﺍﻟﺸﻴﺦ ﺍﻟﻜﻴﻼﲏ ﹸﻗﺪﺱ ﴎﻩ‬ ‫ﺃﰊ ﺣﻨﻴﻔﺔ ﺍﻟﻨﻌﲈﻥ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﺍﺳﲈﻥ ﳘﺎ‪ :‬ﹶ‬
‫ﺣﻲ«‪ ..‬ﻭﻟﺪ￯ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﲏ )ﺍﲪﺪ ﺍﻟﻔﺎﺭﻭﻗﻲ ﺍﻟﴪﻫﻨﺪﻱ( ﺭﴈ ﺍﷲ ﻋﻨﻪ‬
‫ﻫﻮ ﺍﺳﻢ ﻭﺍﺣﺪ‪» :‬ﻳﺎ ﹼ‬
‫ﻫﻮ‪» :‬ﺍﻟﻘﻴﻮ ﹸﻡ«‪ ..‬ﻭﻫﻜﺬﺍ‪ ،‬ﻓﻠﺪ￯ ﺍﻟﻜﺜﲑﻳﻦ ﻣﻦ ﺍﻟﻌﻈﲈﺀ ﺍﻷﻓﺬﺍﺫ ﺃﺳﲈﺀ ﺃﺧﺮ￯ ﻫﻲ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ‬
‫ﻋﻨﺪﻫﻢ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ ﺍﳋﺎﻣﺴﺔ ﲣﺺ ﺍﺳﻢ ﺍﷲ »ﺍﳊﻲ« ﻭﻗﺪ ﺃﻇﻬﺮ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻋﻈﻢ ﷺ ﰲ‬
‫ﻣﻨﺎﺟﺎﺗﻪ ﺍﻟﺮﻓﻴﻌﺔ ﺍﳌﺴﲈﺓ ﺑـ»ﺍﳉﻮﺷﻦ ﺍﻟﻜﺒﲑ« ﻣﻌﺮ ﹶﻓﺘﻪ ﺍﳉﺎﻣﻌﺔ ﺍﻟﺴﺎﻣﻴﺔ ﷲ ﺇﻇﻬﺎﺭ ﹰﺍ ﻳﻠﻴﻖ ﺑﻪ ﻭﺣﺪﻩ؛ ﻟﺬﺍ‬
‫ﻻ ﻭﺧﺎﲤﺔ ﺣﺴﻨ ﹰﺔ ﳍﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪،‬‬ ‫ﻼ ﻭﺣﺠ ﹰﺔ ﻭﺗﺒﺮﻛ ﹰﺎ ﻭﺩﻋﺎﺀ ﻣﻘﺒﻮ ﹰ‬
‫ﻧﺬﻛﺮ ﻣﻦ ﺗﻠﻚ ﺍﳌﻨﺎﺟﺎﺓ ﺷﺎﻫﺪ ﹰﺍ ﻭﺩﻟﻴ ﹰ‬
‫ﻓﻨﺬﻫﺐ ﺧﻴﺎﻻﹰ ﺇﱃ ﺫﻟﻚ ﺍﻟﺰﻣﺎﻥ ﻭﻧﻘﻮﻝ‪ :‬ﺁﻣﲔ‪ ..‬ﺁﻣﲔ ﻋﲆ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﺮﺳﻮﻝ ﺍﻟﻜﺮﻳﻢ ﷺ‪ ،‬ﻓﻨﺮﺩﺩ‬
‫ﺍﳌﻨﺎﺟﺎﺓ ﻧﻔﺴﻬﺎ ﻋﲆ ﺃﺻﺪﺍﺀ ﺫﻟﻚ ﺍﻟﻘﻮﻝ ﺍﻟﻨﺒﻮﻱ ﺍﻟﻜﺮﻳﻢ‪:‬‬
‫ﹶﻳﺎ ﹶﺣ ﱡﻲ ﹶﻗ ﹾﺒ ﹶﻞ ﻛ ﱢﹸﻞ ﹶﺣ ﹼﻲ * ﹶﻳﺎ ﹶﺣ ﱡﻲ ﹶﺑﻌﺪﹶ ﻛ ﱢﹸﻞ ﹶﺣ ﹼﻲ‬
‫ﻴﺲ ﻛ ﹺﹶﻤ ﹺﺜﻠ ﹺﻪ ﹶﺣ ﱞﻲ‬
‫ﹶﻳﺎ ﹶﺣ ﱡﻲ ﺍ ﹶﻟﺬﻱ ﻻ ﹸﻳ ﹾﺸﺒﹺ ﹸﻬ ﹸﻪ ﹶﺷﻲ ﹲﺀ * ﹶﻳﺎ ﹶﺣ ﱡﻲ ﺍ ﹶﻟﺬﻱ ﹶﻟ ﹶ‬
‫ﹶﻳﺎ ﹶﺣ ﱡﻲ ﺍ ﹶﻟﺬﻱ ﻻ ﹸﻳ ﹶﺸ ﹺ‬
‫ﺎﺭ ﹸﻛ ﹸﻪ ﹶﺣ ﱞﻲ * ﹶﻳﺎ ﹶﺣ ﱡﻲ ﺍ ﹶﻟﺬﻱ ﻻ ﹶﻳﺤﺘ ﹸ‬
‫ﹶﺎﺝ ﺇﱃ ﹶﺣ ﱟﻲ‬
‫ﻴﺖ ﻛ ﱠﹸﻞ ﹶﺣ ﱟﻲ * ﹶﻳﺎ ﹶﺣ ﱡﻲ ﺍ ﹶﻟﺬﻱ ﹶﻳ ﹾﺮ ﹸﺯ ﹸﻕ ﻛ ﱠﹸﻞ ﹶﺣ ﱟﻲ‬ ‫ﹶﻳﺎ ﹶﺣ ﱡﻲ ﺍ ﹶﻟﺬﻱ ﹸ‬
‫ﻳﻤ ﹸ‬
‫ﹺ‬
‫ﻮﺕ‬
‫ﻳﻤ ﹸ‬ ‫ﺍﻟﻤﻮﺗﹶﻰ * ﹶﻳﺎ ﹶﺣ ﱡﻲ ﺍ ﹶﻟﺬﻱ ﻻ ﹶ‬ ‫ﹶﻳﺎ ﹶﺣ ﱡﻲ ﺍ ﹶﻟﺬﻱ ﹸﻳ ﹾﺤﻴﻲ ﹶ‬

‫ﺎﻥ ﻧ ﱢﹶﺠﻨﹶﺎ ﹺﻣ ﹶﻦ ﺍﻟﻨ ﹺﱠﺎﺭ‬

‫ﺎﻥ ﺍﻷ ﹶﻣ ﹶ‬ ‫ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶﹶﻚ ﹶﻳﺎ ﹶﻻ ﺇﻟ ﹶﻪ ﹼﺇﻻ ﺃﻧ ﹶ‬
‫ﹾﺖ ﺍﻷ ﹶﻣ ﹶ‬

‫ﺁﻣﲔ‪.‬‬

‫﴿‪﴾\[ZYXWVUTSRQ‬‬
‫‪٥٢١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺩﺳﺔ‬
‫ﺗﺘﻄﻠﻊ ﺇﱃ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ‬

‫ﺍﻟﻘﻴﻮﻡ‬

‫ﻼ ﳌﻨﺒﻊ ﺍﻟﻨﻮﺭ‪ ،‬ﻛﲈ ﺍﺭﺗ ﹺﹸﺌ ﹶﻲ ﺃﻥ ﺗﻜﻮﻥ‬

‫ﻟﻘﺪ ﺃﺻﺒﺤﺖ ﺍﳋﻼﺻﺔ ﺍﳌﻘﺘﻀﺒﺔ ﻻﺳﻢ ﺍﷲ »ﺍﳊﻲ« ﺫﻳ ﹰ‬
‫ﻫﺬﻩ ﺍﻟﻨﻜﺘﺔ ﺍﻟﺘﻲ ﲣﺺ ﺍﺳﻢ ﺍﷲ »ﺍﻟﻘﻴﻮﻡ« ﺫﻳ ﹰ‬
‫ﻼ ﻟﻠﻜﻠﻤﺔ ﺍﻟﺜﻼﺛﲔ‪.‬‬
‫ﺍﻋﺘﺬﺍﺭ‪:‬‬
‫ﺇﻥ ﻫﺬﻩ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺒﺎﻟﻐﺔ ﺍﳋﻄﻮﺭﺓ ﻭﺍﻷﳘﻴﺔ‪ ،‬ﻭﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﺍﷲ »ﺍﻟﻘﻴﻮﻡ« ﺍﻟﻄﺎﻓﺢ‬ ‫ﱠ‬
‫ﻋﲆ ﻭﺟﻪ ﺍﳊﻴﺎﺓ ﻭﺍﻟﻐﺎﺹ ﰲ ﺃﻋﲈﻕ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﱂ ﺗﺘﻮﺍﺭﺩ ﺇﱃ ﺍﻟﻘﻠﺐ ﺗﻮﺍﺭﺩ ﹰﺍ ﻣﺘﻌﺎﻗﺒ ﹰﺎ ﻣﻨﺘﻈﻤ ﹰﺎ‪ ،‬ﺍﻟﻮﺍﺣﺪﺓ‬
‫ﺗﻠﻮ ﺍﻷﺧﺮ￯‪ .‬ﺑﻞ ﹶﺳ ﹶﻄﻌﺖ ﺩﻓﻌ ﹰﺔ ﻭﺍﺣﺪﺓ ﰲ ﺳﲈﺀ ﺍﻟﻘﻠﺐ ﻛﺎﻟﱪﻭﻕ ﺍﳋﺎﻃﻔﺔ‪ ،‬ﻭﺍﻧﻘﺪﺡ ﺯﻧﺎ ﹸﺩ ﺍﻟﻘﻠﺐ‪،‬‬
‫ﹶ‬
‫ﺃﺟﺮ ﻋﻠﻴﻬﺎ ﺃﻱ ﺗﻌﺪﻳﻞ ﺃﻭ ﺗﻐﻴﲑ ﺃﻭ ﺗﺸﺬﻳﺐ‪.‬‬‫ﺧﻄﺮﺕ ﱄ ﻭﱂ ﹺ‬
‫ﹾ‬ ‫ﻓﺪﻭﻧﺘﹸﻬﺎ ﻛﲈ‬ ‫ﹸ‬
‫ﺍﻟﻮﺟﺪﺍﻥ ﲠﺎ ﹼ‬ ‫ﻓﺎﺳﺘﻨﺎﺭ‬
‫ﻭﺍﻟﺴﺒﻚ ﺍﻟﺒﻼﻏﻲ‪ .‬ﻓﺄﺭﺟﻮ ﺃﻥ ﺗﺘﻜﺮﻣﻮﺍ‬
‫ﻳﻌﺘﻮﺭﻫﺎ ﳾﺀ ﻣﻦ ﺍﳋﻠﻞ ﰲ ﺍﻷﺩﺍﺀ ﺍﻟﺒﻴﺎﲏ‪ ،‬ﹶ‬
‫ﹶ‬ ‫ﻓﻼ ﺟﺮﻡ ﺃﻥ‬
‫ﻭﺣﺴﻦ ﳏﺘﻮﺍﻩ‪.‬‬
‫ﺑﺎﻟﺼﻔﺢ ﻋﲈ ﺗﺸﺎﻫﺪﻭﻧﻪ ﻣﻦ ﻗﺼﻮﺭ ﰲ ﺍﻟﺸﻜﻞ ﻷﺟﻞ ﲨﺎﻝ ﺍﳌﻀﻤﻮﻥ ﹸ‬

‫ﺗﻨﺒﻴﻪ‪:‬‬
‫ﱠ‬
‫ﺇﻥ ﺍﳌﺴﺎﺋﻞ ﺍﻟﻠﻄﻴﻔﺔ ﻭﺍﻟﻨﻜﺎﺕ ﺍﻟﺪﻗﻴﻘﺔ ﺍﻟﺘﻲ ﲣﺺ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﻫﻲ ﻋـﻈﻴﻤﺔ ﺍﻟﺴﻌﺔ‪،‬‬
‫ﻋﻤﻴﻘﺔ ﺍﻷﻏﻮﺍﺭ‪ ،‬ﻭﻻﺳﻴﲈ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﻲ ﲣﺺ ﺍﺳﻢ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ«‪ .‬ﻭﺑﺨﺎﺻﺔ ﺍﻟﺸﻌﺎﻉ ﺍﻷﻭﻝ ﻣﻨﻬﺎ‪،‬‬
‫ﺍﻟﺠﻤﻴﻊ ﺳﻮﺍ ﹰﺀ ﰲ‬
‫ﹸ‬ ‫ﺍﻟﺬﻱ ﻭﺭﺩ ﻭﺭﻭﺩ ﹰﺍ ﺃﻋﻤﻖ ﻣﻦ ﻏﲑﻩ ﻟﺘﻮﺟﻬﻪ ﻣﺒﺎﴍﺓ ﺇﱃ ﺍﳌﺎﺩﻳﲔ‪ (١).‬ﻟﺬﺍ ﻓﻠﻴﺲ‬
‫ﺑﺒﻌﺾ ﻣﻨﻬﺎ‪ ،‬ﻭﻓﺎﺗﻪ ﺇﺩﺭﺍﻙ ﹴ‬
‫ﺟﺰﺀ ﻫﻨﺎ‪،‬‬ ‫ﹴ‬ ‫ﺇﺩﺭﺍﻛﻬﻢ ﳌﺴﺎﺋﻠﻪ ﻛﻠﻬﺎ‪ ،‬ﻭﺭﺑﲈ ﹶﺻ ﹸﻌﺐ ﻋﲆ ﺍﻟﺒﻌﺾ ﺍﻹﺣﺎﻃ ﹸﺔ‬
‫ﻳﺨﺮ ﹶﺝ ﻣﻦ ﺍﻟﻨﻈﺮ ﻓﻴﻬﺎ‪ ،‬ﻣﻦ ﻏﲑ ﺃﻥ ﻳﺴﺘﻔﻴﺪ ﺷﻴﺌ ﹰﺎ‪،‬‬‫ﻭﺟﺰﺀ ﻫﻨﺎﻙ‪ ،‬ﹼﺇﻻ ﺃﻧﻨﺎ ﻣﻄﻤﺌﻨﻮﻥ ﺇﱃ ﺃﻥ ﺃﺣﺪ ﹰﺍ ﻟﻦ ﹸ‬
‫ﺪﺭﻙ ﻛ ﱡﻠﻪ‪ ،‬ﻻ ﹸﻳﱰﻙ ﻛ ﱡﻠﻪ« ﻛﲈ‬
‫ﺑﻞ ﺳﻴﻨﺎﻝ ‪-‬ﺑﻼ ﺷﻚ‪ -‬ﺣ ﱠﻈﻪ ﺍﳌﻘﺴﻮﻡ ﻟﻪ ﻣﻦ ﻛﻞ ﻣﺴﺄﻟﺔ ﻣﻨﻬﺎ‪» ،‬ﻓﲈ ﻻ ﹸﻳ ﹶ‬
‫)‪ (١‬ﺇﻥ ﱂ ﻳﻜﻦ ﻗﺎﺭﺉ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﻋﲆ ﺍﻃﻼﻉ ﻭﺍﺳﻊ ﻋﲆ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﻓﻌﻠﻴﻪ ﹼﺃﻻ ﻳﻘﺮﺃ ﻫﺬﺍ ﺍﻟﺸﻌﺎﻉ‪ ،‬ﺃﻭ ﻳﻘﺮﺃﻩ ﰲ ﺍﳋﺘﺎﻡ‪ ،‬ﻭﻟﻴﴩﻉ ﻣﻦ‬
‫ﺍﻟﺸﻌﺎﻉ ﺍﻟﺜﺎﲏ‪).‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٢٢‬‬
‫ﺗﻘﻮﻝ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﺴﺎﺭﻳﺔ؛ ﻓﻠﻴﺲ ﺻﻮﺍﺑ ﹰﺎ ﺃﻥ ﻳﺪﻉ ﺃﺣﺪ ﻫﺬﻩ ﺍﻟﺮﻭﺿﺔ ﺍﳌﻌﻨﻮﻳﺔ ﺍﳌﻠﻴﺌﺔ ﺑﺎﻟﺜﻤﺮﺍﺕ ﺑﺤﺠﺔ‬
‫ﻛﺴﺐ ﻭﻣﻐﻨﻢ‪.‬‬ ‫ﹲ‬ ‫ﹶﻋﺠﺰﻩ ﻋﻦ ﹶﺟﻨﻲ ﲨﻴﻊ ﺛﻤﺮﺍﲥﺎ! ﻭﻣﺎ ﻗﻄ ﹶﻔﻪ ﻣﻨﻬﺎ ﻭﺣﺼﻞ ﻋﻠﻴﻪ ﻓﻬﻮ‬
‫ﻭﻣﺜﻠﲈ ﺃﻥ ﻣﻦ ﺍﳌﺴﺎﺋﻞ ﺍﻟﺘﻲ ﲣﺺ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﻣﺎ ﻫﻮ ﻭﺍﺳﻊ ﺟﺪ ﹰﺍ ﻟﺪﺭﺟﺔ ﺗﺘﻌﺬﺭ ﻣﻌﻬﺎ‬
‫ﺍﻹﺣﺎﻃﺔ ﺍﻟﻜﻠﻴﺔ ﺑﻪ‪ ،‬ﻓﺈﻥ ﻓﻴﻬﺎ ﺃﻳﻀ ﹰﺎ ﻣﺴﺎﺋﻞ ﳍﺎ ﻣﻦ ﺍﻟﺪﻗﺔ ﻣﺎ ﺗﻨﺪﱡ ﲠﺎ ﻋﻦ ﺑﴫ ﺍﻟﻌﻘﻞ؛ ﻭﻻﺳﻴﲈ ﺭﻣﻮﺯ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺸﺎﻣﻠﺔ ﻷﺭﻛﺎﻥ ﺍﻹﻳﲈﻥ ﺍﻟﺘﻲ ﻫﻲ ﰲ ﺍﺳﻢ ﺍﷲ »ﺍﳊﻲ«‪ ،‬ﻭﺇﺷﺎﺭﺍﺕ ﺍﳊﻴﺎﺓ ﻓﻴﻪ ﺇﱃ ﺍﻹﻳﲈﻥ‬
‫ﺑﺎﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﺍﻟﺸﻌﺎﻉ ﺍﻷﻭﻝ ﻻﺳﻢ ﺍﷲ »ﺍﻟﻘﻴﻮﻡ«‪ .‬ﻭﻟﻜﻦ ﻣﻊ ﻫﺬﺍ ﻻ ﻳﺒﻘﻰ ﺃﺣﺪﹲ ﺩﻭﻥ ﺍﻷﺧﺬ‬
‫ﻭﻣﺪ￯ ﻋﲆ ﺃﻗﻞ ﺗﻘﺪﻳﺮ‪ ،‬ﻭﻻ ﻏﺮﻭ ﻓﺈﻥ ﺯﻳﺎﺩﺓ ﺍﻹﻳﲈﻥ ﺍﻟﺬﻱ‬ ‫ﹴ‬
‫ﺑﺤﻆ ﻣﻨﻬﺎ‪ .‬ﺑﻞ ﺗﺸﺪﹼ ﺇﻳﻤﺎﻧﹶﻪ ﻭﺗﹶﺰﻳﺪﻩ ﺳﻌ ﹰﺔ‬
‫ﹰ‬
‫ﻛﻨـﺰ‬
‫ﻫﻮ ﻣﻔﺘﺎﺡ ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ ﺇﻧﲈ ﻫﻮ ﻋﲆ ﺟﺎﻧﺐ ﻋﻈﻴﻢ ﻣﻦ ﺍﻷﳘﻴﺔ‪ ،‬ﻓﺰﻳﺎﺩﺗﹸﻪ ﻭﻟﻮ ﺑﻤﻘﺪﺍﺭ ﺫﺭﺓ ﹲ‬
‫ﻋﻈﻴﻢ‪ ،‬ﻛﲈ ﻳﻘﻮﻝ ﺍﻷﻣﺎﻡ ﺍﻟﺮﺑﺎﲏ ﺃﲪﺪ ﺍﻟﻔﺎﺭﻭﻗﻲ ﺍﻟﴪﻫﻨﺪﻱ‪:‬‬
‫ﹴ‬
‫ﻣﺌﺎﺕ ﻣﻦ‬ ‫»ﺇﻥ ﺍﻧﻜﺸﺎﻑ ﻣﺴﺄﻟﺔ ﺻﻐﲑﺓ ﻣﻦ ﻣﺴﺎﺋﻞ ﺍﻹﻳﲈﻥ ﳍﻮ ﺃﻓﻀﻞ ﰲ ﻧﻈﺮﻱ ﻣﻦ‬
‫ﺍﻷﺫﻭﺍﻕ ﻭﺍﻟﻜﺮﺍﻣﺎﺕ«‪.‬‬

‫‬

‫﴿ ‪) ﴾Ì Ë Ê É‬ﻳﺲ‪(٨٣ :‬‬

‫﴿‪) ﴾ m l k j‬ﺍﻟﺰﻣﺮ‪(٦٣ :‬‬

‫﴿‪) ﴾QPONML‬ﺍﳊﺠﺮ‪(٢١ :‬‬

‫﴿ ‪) ﴾IHGFEDC‬ﻫﻮﺩ‪(٥٦ :‬‬

‫ﻋﻈﻴﻢ ﻣﻦ‬
‫ﹲ‬ ‫ﻟﻘﺪ ﺗﺮﺍﺀ￯ ﻟﻌﻘﲇ ﰲ ﺷﻬﺮ ﺫﻱ ﺍﻟﻘﻌﺪﺓ ﻭﺃﻧﺎ ﻧﺰﻳﻞ ﺳﺠﻦ »ﺃﺳﻜﻲ ﺷﻬﺮ« ﹴ‬
‫ﲡﻞ‬
‫ﺃﻧﻮﺍﺭ ﺍﺳﻢ ﺍﷲ ﺍﻷﻋﻈﻢ »ﺍﻟﻘﻴﻮﻡ« ﺍﻟﺬﻱ ﻫﻮ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ‪ ،‬ﺃﻭ ﺍﻟﺴﺎﺩﺱ ﻣﻦ ﺍﻷﻧﻮﺍﺭ ﺍﻟﺴﺘﺔ ﻟﻼﺳﻢ‬
‫ﺍﻷﻋﻈﻢ‪ .‬ﻛﲈ ﺗﺮﺍﺀﺕ ﻧﻜﺘﺔ ﻣﻦ ﻧﻜﺎﺕ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ ﺍﳌﺸﲑﺓ ﺇﱃ ﺍﻟﻘﻴﻮﻣﻴﺔ ﺍﻹﳍﻴﺔ‪.‬‬
‫ﺗﺤﻮﻝ ﺩﻭﻥ ﺃﻥ ﹸﺃﻭﰲ ﱠ‬
‫ﺣﻖ ﻫﺬﻩ ﺍﻷﻧﻮﺍﺭ ﻣﻦ ﺍﻟﺒﻴﺎﻥ‪ .‬ﻭﺣﻴﺚ‬ ‫ﺑﻴﺪ ﺃﻥ ﻇﺮﻭﻑ ﺍﻟﺴﺠﻦ ﺍﳌﺤﻴﻄﺔ ﰊ ﹸ‬
‫ﺇﻥ ﺍﻷﻣﺎﻡ ﻋﻠﻴ ﹰﺎ ﺭﴈ ﺍﷲ ﻋﻨﻪ ﻗﺪ ﺃﺑﺮﺯ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﰲ ﻗﺼﻴﺪﺗﻪ ﺍﳌﺴﲈﺓ ﺑـﺄﺭﺟﻮﺯﺓ »ﺍﻟﺴﻜﻴﻨﺔ«‬
‫‪٥٢٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻟﺪ￯ ﺑﻴﺎﻧﻪ ﻟﺴﺎﺋﺮ ﺍﻷﺳﲈﺀ ﺍﳉﻠﻴﻠﺔ ﻣﻦ ﻗﺼﻴﺪﺗﻪ »ﺍﻟﺒﺪﻳﻌﻴﺔ«‪ .‬ﻳﻮﱄ ﺃﳘﻴﺔ ﺧﺎﺻﺔ ﻟﺘﻠﻚ ﺍﻷﺳﲈﺀ ﺍﻟﺴﺘﺔ‪،‬‬
‫ﻼ ﻋﲈ ﻳﻤﻨﺤﻪ ﻟﻨﺎ ‪-‬ﺑﻜﺮﺍﻣﺔ ﻣﻦ ﺍﷲ‪ -‬ﺍﻟﺴﻠﻮﺍﻥ ﻭﺍﻟﻌﺰﺍﺀ ﺃﺛﻨﺎﺀ ﺑﺤﺜﻪ ﻟﺘﻠﻚ ﺍﻷﺳﲈﺀ‪ ،‬ﻟﺬﺍ ﺳﻨﺸﲑ‬ ‫ﻓﻀ ﹰ‬
‫ﺑﺈﺷﺎﺭﺍﺕ ﳐﺘﴫﺓ ﺇﱃ ﺑﻴﺎﻥ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﺍﷲ »ﺍﻟﻘﻴﻮﻡ« ‪-‬ﻛﲈ ﻓﻌﻠﻨﺎ ﻣﻊ ﺍﻷﺳﲈﺀ ﺍﳋﻤﺴﺔ‬
‫ﺍﻷﺧﺮ￯‪ -‬ﻭﺳﻨﺠﻌﻞ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ ﰲ ﲬﺴﺔ ﺃﺷﻌﺔ‪.‬‬

‫ﺍﻟﺸﻌﺎﻉ ﺍﻷﻭﻝ‪:‬‬
‫ﻭﺟﻤﻴﻊ‬
‫ﹸ‬ ‫ﺇﻥ ﺧﺎﻟﻖ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺫﺍ ﺍﳉﻼﻝ ﻗﻴﻮﻡ‪ .‬ﺃﻱ ﺇﻧﻪ ﻗﺎﺋﻢ ﺑﺬﺍﺗﻪ‪ ،‬ﺩﺍﺋﻢ ﺑﺬﺍﺗﻪ‪ ،‬ﹴ‬
‫ﺑﺎﻕ ﺑﺬﺍﺗﻪ‪،‬‬ ‫ﱠ‬
‫ﹲ‬ ‫ﹲ‬
‫ﺍﻷﺷﻴﺎﺀ ﻭﺍﳌﻮﺟﻮﺩﺍﺕ ﻗﺎﺋﻤﺔ ﺑﻪ‪ ،‬ﺗﺪﻭﻡ ﺑﻪ‪ ،‬ﺗﺒﻘﻰ ﰲ ﺍﻟﻮﺟﻮﺩ ﺑﻪ‪ ،‬ﻭﲡﺪ ﺍﻟﺒﻘﺎﺀ ﺑﻪ‪ .‬ﻓﻠﻮ ﺍﻧﻘﻄﻊ ﻫﺬﺍ‬
‫ﹸ‬
‫ﺍﻟﻜﻮﻥ ﻛﻠﻪ‪.‬‬ ‫ﻋﲔ ﹸﻳﻤﺤﻰ‬ ‫ﹺ‬
‫ﻃﺮﻓﺔ ﹴ‬ ‫ﺍﻻﻧﺘﺴﺎﺏ ﻟﻠﻘﻴﻮﻣﻴﺔ ﻣﻦ ﺍﻟﻜﻮﻥ ﺑﺄﻗﻞ ﻣﻦ‬
‫ﹸ‬
‫ﺛﻢ ﺇﻥ ﺫﻟﻚ ﺍﳉﻠﻴﻞ ﻣﻊ ﻗﻴﻮﻣﻴﺘﻪ ﴿ ‪ ﴾ 3 2 1‬ﻛﲈ ﻭﺻﻔﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ‪.‬‬
‫ﺃﻱ ﻻ ﻧﻈﲑ ﻟﻪ ﻭﻻ ﻣﺜﻴﻞ ﻭﻻ ﺷﺒﻴﻪ ﻭﻻ ﴍﻳﻚ‪ :‬ﰲ ﺫﺍﺗﻪ‪ ..‬ﰲ ﺻﻔﺎﺗﻪ‪ ..‬ﻭﰲ ﺃﻓﻌﺎﻟﻪ‪.‬‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻳﻤﺴﻚ ﺍﻟﻜﻮﻥ ﻛ ﱠﻠﻪ ﺃﻥ ﻳﺰﻭﻝ ﰲ ﻗﺒﻀﺔ ﺭﺑﻮﺑﻴﺘﻪ ﻭﻳﺪﻳﺮ ﲨﻴﻊ ﺷﺆﻭﻧﻪ ﻭﻳﺪ ﹼﺑﺮ‬
‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ ﻭﻛﻴﻔﻴﺎﺗﻪ ﺑﻜﲈﻝ ﺍﻻﻧﺘﻈﺎﻡ ﻭﻣﻨﺘﻬﻰ ﺍﻟﺘﺪﺑﲑ ﻭﻏﺎﻳﺔ ﺍﻟﺮﻋﺎﻳﺔ‪ ،‬ﻭﰲ ﺳﻬﻮﻟﺔ ﻣﻄﻠﻘﺔ ﻛﺈﺩﺍﺭﺓ‬
‫ﺜﻴﻞ ﺃﻭ ﴍﻳﻚ ﺃﻭ ﺷﺒﻴﻪ‪.‬‬‫ﻣﺜﻞ ﺃﻭ ﹶﻣ ﹲ‬
‫ﳏﺎﻝ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﹲ‬
‫ﻗﴫ ﺃﻭ ﺑﻴﺖ ﹲ‬
‫ﹼ‬
‫ﻭﻳﺴﺨﺮ ﺃﻋﻈﻢ ﳾﺀ‬ ‫ﺧﻠﻖ ﺍﻟﻨﺠﻮﻡ ﺳﻬﻼﹰ ﻋﻠﻴﻪ ﻭﻫﻴﻨ ﹰﺎ ﻛﺨﻠﻖ ﺍﻟﺬﺭﺍﺕ‪..‬‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﹶﻣﻦ ﻛﺎﻥ ﹸ‬
‫ﻓﻌﻞ ﻓﻌ ﹰ‬
‫ﻼ‪ ،‬ﻓﺎﻷﻓﺮﺍﺩ‬ ‫ﰲ ﺍﻟﻮﺟﻮﺩ ﻛﺄﺻﻐﺮﻩ ﺿﻤﻦ ﻗﺪﺭﺗﻪ ﺍﳌﻄﻠﻘﺔ‪ ..‬ﻭﻻ ﻳﻤﻨﻊ ﳾ ﹲﺀ ﺷﻴﺌ ﹰﺎ ﻋﻨﻪ‪ ،‬ﻭﻻ ﹲ‬
‫ﻧﺼﺐ ﻧﻈﺮﻩ ﻛﺎﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ‪ ،‬ﻭﺍﻷﺻﻮﺍﺕ ﺟﻤﻴ ﹸﻌﻬﺎ ﻳﺴﻤﻌﻬﺎ ﻣﻌ ﹰﺎ‪ ،‬ﻭﻳﻮﰲ ﺣﺎﺟﺎﺕ‬
‫ﹶ‬ ‫ﻏﲑ ﺍﳌﺤﺪﻭﺩﻳﻦ‬
‫ﻭﺩﻓﻌﺔ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﻻ ﳜﺮﺝ ﳾﺀ ﻣﻬﲈ ﻛﺎﻥ‪ ،‬ﻭﻻ ﺣﺎﻟ ﹲﺔ ﻣﻬﲈ ﻛﺎﻧﺖ ﻣﻦ ﺩﺍﺋﺮﺓ‬‫ﹴ‬ ‫ﺍﻟﻜﻞ ﰲ ﹴ‬
‫ﺁﻥ ﻭﺍﺣﺪ‬
‫ﹲ‬
‫ﻣﻜﺎﻥ‬ ‫ﻣﺸﻴﺌﺘﻪ ﻭﻧﻄﺎﻕ ﺇﺭﺍﺩﺗﻪ ‪ -‬ﺑﺸﻬﺎﺩﺓ ﺍﻷﻧﻈﻤﺔ ﻭﺍﳌﻮﺍﺯﻳﻦ ﺍﳉﺎﺭﻳﺔ ﰲ ﺍﻟﻜﻮﻥ ‪ -‬ﻭﻛﲈ ﺃﻧﻪ ﻻ ﻳﺤﺪﹼ ﻩ‬
‫ﺣﺎﴐ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻭﻛﲈ ﺃﻥ ﻛﻞ ﳾﺀ ﺑﻌﻴﺪﹲ ﻋﻨﻪ ﹸﺑﻌﺪ ﹰﺍ ﻣﻄﻠﻘ ﹰﺎ‪ ،‬ﻓﻬﻮ ﺃﻗﺮﺏ‬ ‫ﹺ‬
‫ﻭﺑﻌﻠﻤﻪ‬ ‫ﻓﻬﻮ ﺑﻘﺪﺭﺗﻪ‬
‫ﹲ‬
‫ﺃﻱ ﳾﺀ‪ ..‬ﻓﻬﺬﺍ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﺫﻭ ﺍﳉﻼﻝ‪ ،‬ﻻﺑﺪ ﺃﻧﻪ ﴿ ‪ ﴾3 2 1‬ﻓﻼ‬
‫ﺇﻟﻴﻪ ﻣﻦ ﹼ‬
‫ﺍﻟﻤﻨـﺰﻫﺔ‬
‫ﹼ‬ ‫ﻧﻈﲑ ﻟﻪ ﻭﻻ ﴍﻳﻚ ﻭﻻ ﻭﺯﻳﺮ ﻭﻻ ﺿﺪ ﻭﻻ ﻧﺪﹼ ‪ .‬ﺑﻞ ﳏﺎﻝ ﰲ ﺣﻘﻪ ﻛﻞ ﺫﻟﻚ‪ .‬ﺃﻣﺎ ﺷﺆﻭﻧﹸﻪ‬
‫ﺍﻟﻤ ﹶﺜﻞ ﻭﺍﻟﺘﻤﺜﻴﻞ )ﻭﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻷﻣﺜﺎﻝ ﻭﺍﻟﺘﻤﺜﻴﻼﺕ‬‫ﺍﳊﻜﻴﻤﺔ‪ ،‬ﻓﻴﻤﻜﻦ ﺃﻥ ﹸﻳﻨ ﹶﻈﺮ ﺇﻟﻴﻬﺎ ﺑﻤﻨﻈﺎﺭ ﹶ‬
‫ﻭﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﺍﻟﻮﺍﺭﺩﺓ ﰲ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺇﻧﲈ ﻫﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﻣﻦ ﺍﳌﺜﻞ ﻭﺍﻟﺘﻤﺜﻴﻞ(‪.‬‬
‫ﻭﺍﻟﻤﺠﺮﺩ ﻋﻦ ﺍﳌﺎﺩﺓ‬
‫ﹼ‬ ‫ﻓﻬﺬﺍ ﺍﻟﺬﺍﺕ ﺍﻷﻗﺪﺱ ﺍﻟﺬﻱ ﻻ ﻣﺜﻴﻞ ﻟﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪،‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٢٤‬‬
‫ﻭﺍﻟﻤﻤﺘﻨﻊ ﻋﻠﻴﻪ ﺍﻟﺘﻐ ﹼﻴﺮ ﻭﺍﻟﺘﺒﺪﻝ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ‬
‫ﹸ‬ ‫ﹸ‬
‫ﺍﻟﻤﺤﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺘﺠﺰﺅ ﻭﺍﻻﻧﻘﺴﺎﻡ‪،‬‬ ‫ﺍﻟﻤﻨـﺰﻩ ﻋﻦ ﺍﳌﻜﺎﻥ‪،‬‬
‫ﹼ‬
‫ﺘﺼﻮﺭ ﻋﺠﺰﻩ ﻭﺍﺣﺘﻴﺎﺟﻪ ﺃﺑﺪ ﹰﺍ‪ ..‬ﻫﺬﺍ ﺍﻟﺬﺍﺕ ﺍﻷﻗﺪﺱ ﻗﺪ ﺃﻋﻄﻰ ﹲ‬
‫ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‬ ‫ﹶ‬ ‫ﻳﻤﻜﻦ ﺃﻥ ﹸﻳ‬
‫ﺑﻌﺾ ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﻮﳘﻬﻢ ﺃﻥ ﲡﻠﻴﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ ﺍﳌﺘﺠﻠﻴﺔ ﰲ‬ ‫ﹺ‬ ‫ﺃﺣﻜﺎ ﹶﻡ ﺃﻟﻮﻫﻴﺘﻪ ﺍﻟﻌﻈﻴﻤﺔ ﺇﱃ‬
‫ﻗﺴﻢ ﻣﻦ ﻫﺆﻻﺀ‬
‫ﻓﻔﻮﺽ ﹲ‬
‫ﺻﻔﺤﺎﺕ ﺍﻟﻜﻮﻥ ﻭﻃﺒﻘﺎﺕ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻫﻲ ﺍﻟﺬﺍﺕ ﺍﻷﻗﺪﺱ ﻧﻔﺴﻪ‪ ،‬ﹼ‬
‫ﺑﻌﺾ ﺁﺛﺎﺭ ﲡﻠﻴﺎﺗﻪ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ ﻭﺍﻷﺳﺒﺎﺏ‪ ،‬ﻭﺍﳊﺎﻝ ﺃﻧﻪ ﻗﺪ ﺛﺒﺖ ﺑﱪﺍﻫﲔ ﻣﺘﻌﺪﺩﺓ ﻧﺎﺻﻌﺔ‬
‫ﻭﰲ ﻋﺪﻳﺪ ﻣﻦ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ« ﺃﻥ ﺍﻟﻄﺒﻴﻌﺔ ﻣﺎ ﻫﻲ ﹼﺇﻻ ﺻﻨﻌﺔ ﺇﳍﻴﺔ ﻭﻻ ﺗﻜﻮﻥ ﺻﺎﻧﻌ ﹰﺎ‪ ،‬ﻭﻫﻲ ﻛﺘﺎﺏ‬
‫ﻛﺮﺍﺱ ﻭﻻ ﺗﻜﻮﻥ‬
‫ﹲ‬ ‫ﹲ‬
‫ﻭﳏﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻧ ﹼﻘﺎﺷ ﹰﺎ ﹸﻣﺒﺪﻋ ﹰﺎ‪ ،‬ﻭﻫﻲ‬ ‫ﺭﺑﺎﲏ ﻭﻻ ﺗﻜﻮﻥ ﻛﺎﺗﺒ ﹰﺎ‪ ،‬ﻭﻫﻲ ﹲ‬
‫ﻧﻘﺶ ﺑﺪﻳﻊ‬
‫ﺴﻄﺮ ﻭﻻ ﺗﻜﻮﻥ‬ ‫ﹺ‬ ‫ﹲ‬ ‫ﻭﺍﺿﻌ ﹶﺔ ﺍﻟﻘﻮﺍﻧﲔ ﻭﺻﺎﺣﺒﺔ ﺍﻟﻜﺮﺍﺱ‪ ،‬ﻭﻫﻲ‬
‫ﻗﺎﻧﻮﻥ ﻭﻻ ﺗﻜﻮﻥ ﻗﺪﺭﺓﹰ‪ ،‬ﻭﻫﻲ ﻣ ﹲ‬
‫ﻣﺼﺪﺭ ﹰﺍ ﻟﻠﻮﺟﻮﺩ‪ ،‬ﻭﻫﻲ ﳾﺀ ﻣﻨﻔﻌﻞ ﻭﻻ ﺗﻜﻮﻥ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻭﻫﻲ ﻧﻈﺎﻡ ﻭﳏﺎﻝ ﺃﻥ ﺗﻜﻮﻥ ﻧﺎﻇﻤ ﹰﺎ‪،‬‬
‫ﻣﺸﺮﻋ ﹰﺎ‪.‬‬
‫ﻭﳑﺘﻨﻊ ﺃﻥ ﺗﻜﻮﻥ ﺷﺎﺭﻋ ﹰﺎ ﹼ‬
‫ﹲ‬ ‫ﻭﻫﻲ ﴍﻳﻌﺔ ﻓﻄﺮﻳﺔ‬
‫ﺧﻠﻖ ﺃﺻﻐﺮ ﻛﺎﺋﻦ ﺣﻲ ﺇﱃ ﺍﻟﻄﺒﻴﻌﺔ‪ ،‬ﻭﻗﻴﻞ ﳍﺎ ﻓﺮﺿ ﹰﺎ ‪ :‬ﻫﻴﺎ‬ ‫ﻭﻟﻮ ﺍﻓﱰﺽ ﻣﺤﺎﻻﹰ ﻭﺃﺣﻴﻞ ﹸ‬
‫ﻗﻮﺍﻟﺐ ﻣﺎﺩﻳﺔ ﻭﻣﻜﺎﺋﻦ ‪ -‬ﺑﻌﺪﺩ‬ ‫ﹴ‬ ‫ﺃﻭﺟﺪﻱ ﻫﺬﺍ ﺍﻟﻜﺎﺋﻦ ‪-‬ﻣﺜ ﹰ‬
‫ﻼ‪ -‬ﻓﻴﻨﺒﻐﻲ ﻟﻠﻄﺒﻴﻌﺔ ﻋﻨﺪﺋﺬ ﺃﻥ ﺗﻬ ﹼﻴﻰﺀ‬
‫ﹶ‬
‫ﺃﻋﻀﺎﺀ ﺫﻟﻚ ﺍﻟﻜﺎﺋﻦ ﻟﻜﻲ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺆﺩﻱ ﺫﻟﻚ ﺍﻟﻌﻤﻞ!! ﻭﻗﺪ ﺃﺛﺒﺘﻨﺎ ﳏﺎﻟﻴﺔ ﻫﺬﺍ ﺍﻟﻔﺮﺽ ﰲ‬
‫ﻣﻮﺍﺿﻊ ﻛﺜﲑﺓ ﻣﻦ »ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ«‪.‬‬
‫ﺛﻢ ﺇﻥ ﻗﺴﻤ ﹰﺎ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ﺍﻟﺬﻳﻦ ﹸﻳﻄﻠﻖ ﻋﻠﻴﻬﻢ »ﺍﳌﺎﺩﻳﻮﻥ« ﻳﺸﻌﺮﻭﻥ ﺑﺎﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ‬
‫ﻟﻠﺨﻼﻗﻴﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻟﻘﺪﺭﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ﰲ ﲢﻮﻻﺕ ﺍﻟﺬﺭﺍﺕ ﺍﳌﻨﺘﻈﻤﺔ‪ ،‬ﻭﻟﻜﻨﻬﻢ ﳚﻬﻠﻮﻥ ﻣﺼﺪﺭ ﺫﻟﻚ‬
‫ﺍﻟﺘﺠﲇ‪ ،‬ﻭﻳﻌﺠﺰﻭﻥ ﻋﻦ ﺃﻥ ﻳﺪﺭﻛﻮﺍ ﻣﻦ ﺃﻳﻦ ﺗﹸﺪﺍﺭ ﺗﻠﻚ ﺍﻟﻘﻮﺓ ﺍﻟﻌﺎﻣﺔ ﺍﻟﻨﺎﺑﻌﺔ ﻣﻦ ﲡﲇ ﺍﻟﻘﺪﺭﺓ‬
‫ﺍﻟﺼﻤﺪﺍﻧﻴﺔ‪ ..‬ﻓﻸﳖﻢ ﳚﻬﻠﻮﻥ ﻛﻞ ﺫﻟﻚ ﻓﻘﺪ ﴍﻋﻮﺍ ﺑﺈﺳﻨﺎﺩ ﺁﺛﺎﺭ ﺍﻷﻟﻮﻫﻴﺔ ﺇﱃ ﺍﻟﺬﺭﺍﺕ ﻧﻔﺴﻬﺎ ﻭﺇﱃ‬
‫ﹴ‬
‫ﻹﻧﺴﺎﻥ ﺃﻥ ﻳﱰﺩ￯ ﺇﱃ ﻫﺬﺍ‬ ‫ﺣﺮﻛﺎﲥﺎ ﻋﻴﻨﻬﺎ‪ ،‬ﻓﺘﻮﳘﻮﺍ ﺃﺯﻟﻴﺔ ﺍﳌﺎﺩﺓ ﻭﺍﻟﻘﻮﺓ‪ .‬ﻓﺴﺒﺤﺎﻥ ﺍﷲ!! ﺃﻓﻴﻤﻜﻦ‬
‫ﺍﻟﺪﺭﻙ ﺍﻟﺴﺤﻴﻖ ﻣﻦ ﺍﳉﻬﺎﻟﺔ ﻭﺍﳋﺮﺍﻓﺔ ﺍﳌﺤﻀﺔ‪ ،‬ﻓﻴﺴﻨﺪ ﺍﻵﺛﺎﺭ ﺍﻟﺒﺪﻳﻌﺔ ﻟﻠﺨﺎﻟﻖ ﺍﻟﺒﺪﻳﻊ ﻭﺍﻷﻓﻌﺎﻝ‬
‫ﹴ‬
‫ﺫﺭﺍﺕ ﻣﻀﻄﺮﺑﺔ ﺑﺘﻴﺎﺭﺍﺕ‬ ‫ﺍﳊﻜﻴﻤﺔ ﻟﻠﻌﻠﻴﻢ ﺍﻟﺒﺼﲑ ‪-‬ﻭﻫﻮ ﺍﳌﺘﻌﺎﻝ ﻋﻦ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‪ -‬ﺇﱃ‬
‫ﻳﻘﺮ‬ ‫ﹴ‬
‫ﺍﳌﺼﺎﺩﻓﺎﺕ‪ ،‬ﺟﺎﻣﺪﺓ ﻋﻤﻴﺎﺀ ﻏﲑ ﺷﺎﻋﺮﺓ‪ ،‬ﻻ ﺣﻮﻝ ﳍﺎ ﻭﻻ ﻗﻮﺓ‪ ،‬ﻭﺇﱃ ﺣﺮﻛﺎﲥﺎ!‪ ..‬ﺃ ﻓﻴﻤﻜﻦ ﺃﻥ ﹼ‬
‫ﻓﻤ ﹾﻦ ﻛﺎﻥ ﻟﻪ ﻣﺴﻜ ﹲﺔ ﻣﻦ ﻋﻘﻞ ﻻﺑﺪ ﺃﻥ ﳛﻜﻢ ﺑﺄﻥ ﻫﺬﺍ ﹲ‬
‫ﺟﻬﻞ ﻣﺎ ﺑﻌﺪﻩ ﺟﻬﻞ‪ ،‬ﻭﺧﺮﺍﻓﺔ‬ ‫ﲠﺬﺍ ﺃﺣﺪ؟‪ .‬ﹶ‬
‫ﻣﺎ ﺑﻌﺪﻫﺎ ﺧﺮﺍﻓﺔ‪ .‬ﱠ‬
‫ﺇﻥ ﻫﺆﻻﺀ ﺍﻟﺘﻌﺴﺎﺀ ﻗﺪ ﻭﻗﻌﻮﺍ ﰲ ﻋﺒﺎﺩﺓ ﺁﳍﺔ ﻛﺜﲑﺓ ﻷﳖﻢ ﺃﻋﺮﺿﻮﺍ ﻋﻦ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‬
‫ﺍﳌﻄﻠﻘﺔ‪ .‬ﺃﻱ ﻷﳖﻢ ﱂ ﻳﺆﻣﻨﻮﺍ ﹴ‬
‫ﺑﺈﻟﻪ ﻭﺍﺣﺪ‪ ،‬ﺃﺻﺒﺤﻮﺍ ﻣﻀﻄﺮﻳﻦ ﺇﱃ ﻗﺒﻮﻝ ﻣﺎ ﻻ ﳖﺎﻳﺔ ﻟﻪ ﻣﻦ ﺍﻵﳍﺔ!‪..‬‬
‫‪٥٢٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺃﻱ ﻷﳖﻢ ﱂ ﻳﺴﺘﻮﻋﺒﻮﺍ ﺑﻌﻘﻮﳍﻢ ﺍﻟﻘﺎﴏﺓ ﺃﺯﻟﻴﺔ ﺍﻟﺬﺍﺕ ﺍﻷﻗﺪﺱ ﹼ‬
‫ﻭﺧﻼﻗﻴﺘﻪ ‪-‬ﻭﳘﺎ ﺻﻔﺘﺎﻥ ﻻﺯﻣﺘﺎﻥ‬
‫ﺫﺍﺗﻴﺘﺎﻥ ﻟﻪ ﺳﺒﺤﺎﻧﻪ‪ -‬ﻓﻘﺪ ﺃﺻﺒﺤﻮﺍ ‪-‬ﺑﺤﻜﻢ ﻣﺴﻠﻜﻬﻢ ﺍﻟﻀﺎﻝ‪ -‬ﻣﻀﻄﺮﻳﻦ ﺇﱃ ﻗﺒﻮﻝ ﺃﺯﻟﻴﺔ ﺫﺭﺍﺕ‬
‫ﺟﺎﻣﺪﺓ ﻻ ﺣﺪﹼ ﳍﺎ ﻭﻻ ﳖﺎﻳﺔ‪ ،‬ﺑﻞ ﺇﱃ ﻗﺒﻮﻝ ﺃﻟﻮﻫﻴﺔ ﺍﻟﺬﺭﺍﺕ! ﻓﺘﺄﻣﻞ ﻣﺒﻠﻎ ﺍﳊﻀﻴﺾ ﺍﻟﺬﻱ ﺳﻘﻄﻮﺍ‬
‫ﹺ‬
‫ﻭﺳﺤﻴﻖ ﺍﻟﺪﺭﻙ ﺍﻷﺳﻔﻞ ﻣﻦ ﺍﳉﻬﻞ ﺍﻟﺬﻱ ﺗﺮ ﹼﺩﻭﺍ ﻓﻴﻪ!‬ ‫ﻓﻴﻪ‪،‬‬
‫ﺣﻮﳍﺎ ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ ﺍﳉﻴﺶ ﺍﳌﻬﻴﺐ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﺇﻥ ﺍﻟﺘﺠﲇ ﺍﻟﻈﺎﻫﺮ »ﻟﻠﺤﻲ ﺍﻟﻘﻴﻮﻡ« ﰲ ﺍﻟﺬﺭﺍﺕ ﻗﺪ ﹼ‬
‫ﺍﳌﻨﻈﻢ ﺑﺤﻮﻝ ﺍﷲ ﻭﻗﻮﺗﻪ ﻭﺃﻣﺮﻩ‪ ،‬ﻓﻠﻮ ﹸﺳﺤﺐ ﺃﻣﺮ ﺍﻟﻘﺎﺋﺪ ﺍﻷﻋﻈﻢ ﻷﻗﻞ ﻣﻦ ﻃﺮﻓﺔ ﻋﲔ ﻣﻦ ﺗﻠﻚ‬
‫ﺍﻟﺘﻲ ﻻ ﲢﺪ ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﺍﳉﺎﻣﺪﺓ ﻭﺍﻟﺘﻲ ﻻ ﺷﻌﻮﺭ ﳍﺎ ﻭﻻ ﻋﻘﻞ‪ ،‬ﻟﻈﻠﺖ ﺳﺎﺋﺒﺔ‪ ،‬ﺑﻞ ﳏﻴﺖ ﻧﻬﺎﺋﻴ ﹰﺎ‬
‫ﻣﻦ ﺍﻟﻮﺟﻮﺩ‪.‬‬
‫ﹶ‬
‫ﺃﺟﻬﻞ ﻣﻦ ﺍﻟﺴﺎﺑﻖ ﻭﺃﻭﻏﻞ ﰲ‬ ‫ﺛﻢ ﺇﻥ ﻫﻨﺎﻙ ﻣﻦ ﻳﺘﻈﺎﻫﺮﻭﻥ ﺑ ﹸﺒﻌﺪ ﺍﻟﻨﻈﺮ‪ ،‬ﻓﻴﺴﻮﻗﻮﻥ ﻓﻜﺮ ﹰﺍ‬
‫ﺍﳋﺮﺍﻓﺔ ﻣﻨﻪ ﺣﻴﺚ ﻳﺘﻮﳘﻮﻥ ﺃﻥ ﻣﺎﺩﺓ ﺍﻷﺛﲑ ﻫﻲ ﺍﳌﺼﺪﺭ ﻭﻫﻲ ﺍﻟﻔﺎﻋﻞ‪ ،‬ﻟﻘﻴﺎﻣﻬﺎ ﺑﻤﻬﻤﺔ ﺍﳌﺮﺁﺓ‬
‫ﹴ‬
‫ﺻﺤﻴﻔﺔ ﻣﻦ ﺻﺤﺎﺋﻒ‬ ‫ﺃﻟﻄﻒ ﱡ‬
‫ﻭﺃﺭﻕ ﻭﺃﻃﻮﻉ‬ ‫ﹸ‬ ‫ﺍﻟﻌﺎﻛﺴﺔ ﻟﺘﺠﻠﻴﺎﺕ ﺭﺑﻮﺑﻴﺔ ﺍﳋﺎﻟﻖ ﺳﺒﺤﺎﻧﻪ! ﻋﻠﻤ ﹰﺎ ﺃﳖﺎ‬
‫ﻭﺃﻛﺜﺮﻫﺎ ﺗﺴﺨﻴﺮ ﹰﺍ ﻭﺍﻧﻘﻴﺎﺩ ﹰﺍ‪ ،‬ﻭﻫﻲ ﻭﺳﻴﻠﺔ ﻟﻨﻘﻞ ﺃﻭﺍﻣﺮﻩ ﺍﳉﻠﻴﻠﺔ‪ .‬ﻭﻫﻲ‬
‫ﹸ‬ ‫ﺇﺟﺮﺍﺀﺍﺕ ﺍﻟﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ‬
‫ﺍﳌﺪﺍﺩ ﺍﻟﻠﻄﻴﻒ ﻟﻜﺘﺎﺑﺎﺗﻪ‪ ،‬ﻭﺍﻟﺤ ﹼﻠﺔ ﺍﻟﻘﺸﻴﺒﺔ ﺍﻟﺸﻔﻴﻔﺔ ﻻﳚﺎﺩﺍﺗﻪ‪ ،‬ﻭﺍﳋﻤﲑﺓ ﺍﻷﺳﺎﺱ ﳌﺼﻨﻮﻋﺎﺗﻪ‪،‬‬
‫ﻭﺍﻷﺭﺽ ﺍﳋﺼﺒﺔ ﻟﺤ ﹼﺒﺎﺗﻪ‪.‬‬
‫ﻓﻼ ﺷﻚ ﺃﻥ ﻫﺬﺍ ﺍﳉﻬﻞ ﺍﻟﻌﺠﻴﺐ ﺍﳌﺮﻋﺐ ﻳﺴﺘﻠﺰﻡ ﳏﺎﻻﺕ ﻻ ﺣﺪ ﳍﺎ ﻭﻻ ﳖﺎﻳﺔ‪ ،‬ﻭﺫﻟﻚ‬
‫ﺃﻟﻄﻒ ﻣﻦ ﻣﺎﺩﺓ ﺍﻟﺬﺭﺍﺕ ﺍﻟﺘﻲ ﻏﺮﻕ ﲠﺎ ﺍﳌﺎﺩﻳﻮﻥ ﰲ ﻣﺴﺘﻨﻘﻊ ﺍﻟﻀﻼﻟﺔ‪ ،‬ﻭﻫﻲ‬ ‫ﹸ‬ ‫ﻷﻥ ﻣﺎﺩﺓ ﺍﻷﺛﲑ ﻫﻲ‬
‫ﺃﻛﺜﻒ ﻣﻦ ﺍﳍﻴﻮﱃ )‪ (١‬ﺍﻟﺘﻲ ﹼ‬
‫ﺿﻞ ﻓﻴﻬﺎ ﺍﻟﻔﻼﺳﻔﺔ ﺍﻟﻘﺪﻣﺎﺀ ﻭﺗﺎﻫﻮﺍ‪ .‬ﻭﻫﻲ ﻣﺎﺩﺓ ﺟﺎﻣﺪﺓ ﻻ ﺇﺭﺍﺩﺓ ﳍﺎ ﻭﻻ‬ ‫ﹸ‬
‫ﻭﺍﻟﻤﺠﻬﺰﺓ‬
‫ﹼ‬ ‫ﺍﺧﺘﻴﺎﺭ ﻭﻻ ﺷﻌﻮﺭ‪ ،‬ﻓﺈﺳﻨﺎﺩ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻵﺛﺎﺭ ﺇﱃ ﻫﺬﻩ ﺍﳌﺎﺩﺓ ﺍﻟﻘﺎﺑﻠﺔ ﻟﻼﻧﻘﺴﺎﻡ ﻭﺍﻟﺘﺠﺰﺅ‬
‫ﻟﻠﻘﻴﺎﻡ ﺑﻮﻇﻴﻔﺔ ﺍﻟﻨﻘﻞ ﻭﺧﺎﺻﺔ ﺍﻻﻧﻔﻌﺎﻝ‪ ،‬ﻭﺇﱃ ﺫﺭﺍﲥﺎ ﺍﻟﺘﻲ ﻫﻲ ﺃﺻﻐﺮ ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﻻﺷﻚ ﺃﻧﻪ‬
‫ﺟﺮﻳﻤﺔ ﻭﺧﻄﺄ ﻓﺎﺣﺶ ﺑﻌﺪﺩ ﺫﺭﺍﺕ ﺍﻷﺛﲑ؛ ﻷﻥ ﺗﻠﻚ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻵﺛﺎﺭ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﲢﺪﺙ‬
‫ﹼﺇﻻ ﺑﺈﺭﺍﺩﺓ ﻣﻦ ﹺ‬
‫ﻳﻘﺪﺭ ﻋﲆ ﺭﺅﻳﺔ ﻛﻞ ﳾﺀ ﰲ ﺃﻱ ﳾﺀ ﻛﺎﻥ ﻭ ﹶﻣﻦ ﻳﻤﻠﻚ ﻋﻠﻤ ﹰﺎ ﻣﺤﻴﻄ ﹰﺎ ﺑﻜﻞ ﳾﺀ‪.‬‬ ‫ﹶ‬
‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﻓﻌﻞ ﺍﻹﳚﺎﺩ ﺍﳌﺸﻬﻮﺩ ﰲ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻳﺘﹼﺴﻢ ﺑﻜﻴﻔﻴﺔ ﻣﻌﻴﻨﺔ ﻭﺃﺳﻠﻮﺏ ﻣﻨﻔﺮﺩ ﺑﺤﻴﺚ‬
‫ﹴ‬
‫ﻗﺪﺭﺓ ﻗﺎﺩﺭﺓ ﻭﺍﺧﺘﻴﺎﺭ ﻃﻠﻴﻖ‪ ،‬ﻳﺮ￯ ﺃﻛﺜﺮ ﺍﻷﺷﻴﺎﺀ‪،‬‬ ‫ﺻﺎﺣﺐ‬ ‫ﻳﺪﻝ ﺩﻻﻟﺔ ﻭﺍﺿﺤﺔ ﻋﲆ ﺃﻥ ﹺ‬
‫ﺍﳌﻮﺟﺪ ﻫﻮ‬
‫ﹸ‬

‫)‪ (١‬ﺍﳍﻴﻮﱃ‪ :‬ﻟﻔﻆ ﻳﻮﻧﺎﲏ ﻣﻌﻨﺎﻩ ﻋﻨﺪ ﺍﻟﻔﻼﺳﻔﺔ‪ :‬ﺍﳌﺎﺩﺓ ﺍﻷﻭﱃ ﺍﳌﺠﺮﺩﺓ ﻋﻦ ﺍﻟﺼﻮﺭﺓ ﻣﻦ ﺣﺠﻢ ﻭﺍﻣﺘﺪﺍﺩ ﻭﻟﻮﻥ ﻭﻣﺎ ﺃﺷﺒﻪ ﺫﻟﻚ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٢٦‬‬
‫ﺃﻱ ﳾﺀ ﻛﺎﻥ‪ ،‬ﻭﻻﺳﻴﲈ ﺍﻟﻜﺎﺋﻦ ﺍﳊﻲ ﻭﻳﻌﻠﻢ ﱠ‬
‫ﻛﻞ ﻣﺎ ﻳﺮﺗﺒﻂ ﺑﻪ ﻣﻦ‬ ‫ﺑﻞ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻟﺪ￯ ﺇﳚﺎﺩﻩ ﱠ‬
‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﺛﻢ ﻳﻀﻊ ﺫﻟﻚ ﺍﻟﴚﺀ ﰲ ﻣﻮﺿﻌﻪ ﺍﳌﻼﺋﻢ ﻟﻪ‪ ،‬ﻭﻳﻀﻤﻦ ﻟﻪ ﺍﻟﺒﻘﺎﺀ ﰲ ﺫﻟﻚ ﺍﳌﻮﻗﻊ‪ ،‬ﺃﻱ ﺇﻥ‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﳌﺎﺩﻳﺔ ﺍﳉﺎﻫﻠﺔ ﻻ ﻳﻤﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﺑﺤﺎﻝ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻓﺎﻋ ﹰ‬
‫ﻼ ﳍﺎ‪.‬‬
‫ﺇﻥ ﻓﻌﻼﹰ ﺇﻳﺠﺎﺩﻳ ﹰﺎ ‪-‬ﻣﻬﲈ ﻛﺎﻥ ﺟﺰﺋﻴ ﹰﺎ‪ -‬ﻳﺪﻝ ﺩﻻﻟﺔ ﻋﻈﻴﻤﺔ ‪-‬ﺑﴪ ﺍﻟﻘﻴﻮﻣﻴﺔ‪ -‬ﻋﲆ ﺃﻧﻪ ﹸ‬
‫ﻓﻌﻞ‬ ‫ﻧﻌﻢ‪ ،‬ﱠ‬
‫ﻼ‪ -‬ﻳﺪﻟﻨﺎ ﺑﺠﻬﺘﲔ ﻋﲆ ﺃﻧﻪ ﳜﺺ‬‫ﺍﻟﻤﺘﻮﺟﻪ ﺇﱃ ﺇﳚﺎﺩ ﻧﺤﻠﺔ ‪-‬ﻣﺜ ﹰ‬
‫ﹼ‬ ‫ﺧﺎﻟﹺﻖ ﺍﻟﻜﻮﻥ ﻓﻌ ﹰ‬
‫ﻼ ﻣﺒﺎﺷﺮ ﹰﺍ‪ .‬ﻓﺎﻟﻔﻌﻞ‬
‫ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ ﻭﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺃﻥ ﻗﻴﺎﻡ ﺗﻠﻚ ﺍﻟﻨﺤﻠﺔ ﻣﻊ ﻣﺜﻴﻼﲥﺎ ﰲ ﲨﻴﻊ ﺍﻷﺭﺽ ﺑﺎﻟﻔﻌﻞ ﹺ‬
‫ﻧﻔﺴﻪ ﰲ ﺍﻟﻮﻗﺖ‬ ‫ﺍﳉﻬﺔ ﺍﻷﻭﱃ‪ :‬ﱠ‬
‫ﹴ‬
‫ﻟﻔﻌﻞ ﳛﻴﻂ‬ ‫ﻃﺮﻑ‬
‫ﹲ‬ ‫ﻧﻔﺴﻪ ﻳﺪﻟﻨﺎ ﻋﲆ ﺃﻥ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﺍﳉﺰﺋﻲ ﺍﻟﺬﻱ ﻧﺸﺎﻫﺪﻩ ﰲ ﻧﺤﻠﺔ ﻭﺍﺣﺪﺓ ﺇﻧﲈ ﻫﻮ‬
‫ﺑﺴﻄﺢ ﺍﻷﺭﺽ ﻛﻠﻪ‪ .‬ﺃﻱ ﺃﻥ ﻣﻦ ﻛﺎﻥ ﻓﺎﻋ ﹰ‬
‫ﻼ ﻟﺬﻟﻚ ﺍﻟﻔﻌﻞ ﺍﻟﻌﻈﻴﻢ ﺍﻟﻮﺍﺳﻊ ﻭﻣﺎﻟﻜ ﹰﺎ ﻟﻪ ﻓﻬﻮ ﺻﺎﺣﺐ‬
‫ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﺍﳉﺰﺋﻲ‪.‬‬
‫ﻼ ﳍﺬﺍ ﺍﻟﻔﻌﻞ ﺍﳉﺰﺋﻲ ﺍﳌﺘﻮﺟﻪ ﺇﱃ ﹺ‬
‫ﺧﻠﻖ ﻫﺬﻩ ﺍﻟﻨﺤﻠﺔ‬ ‫ﺍﳉﻬﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻷﺟﻞ ﺃﻥ ﻳﻜﻮﻥ ﺃﺣﺪ ﻓﺎﻋ ﹰ‬
‫ﺍﳌﺎﺛﻠﺔ ﺃﻣﺎﻣﻨﺎ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ‪-‬ﺍﻟﻔﺎﻋﻞ‪ -‬ﻋﺎﻟﻤ ﹰﺎ ﺑﴩﻭﻁ ﺣﻴﺎﺓ ﺗﻠﻚ ﺍﻟﻨﺤﻠﺔ ﻭﺃﺟﻬﺰﲥﺎ ﻭﻋﻼﻗﺎﲥﺎ‬
‫ﻣﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻷﺧﺮ￯ ﻭﻛﻴﻔﻴﺔ ﺿﲈﻥ ﺣﻴﺎﲥﺎ ﻭﻣﻌﻴﺸﺘﻬﺎ‪ ،‬ﻓﻴﻠﺰﻡ ﺇﺫﻥ ﺃﻥ ﻳﻜﻮﻥ ﺫﺍ ﺣﻜﻢ ﹴ‬
‫ﻧﺎﻓﺬ ﻋﲆ‬
‫ﻳﺨﺺ‬
‫ﹼ‬ ‫ﻓﻌﻞ ﺟﺰﺋﻲ ﻳﺪﻝ ﻣﻦ ﺟﻬﺘﲔ ﻋﲆ ﺃﻧﻪ‬‫ﻼ‪ .‬ﺃﻱ ﺇﻥ ﺃﺻﻐﺮ ﹴ‬ ‫ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻟﻴﺠﻌﻞ ﺫﻟﻚ ﺍﻟﻔﻌﻞ ﻛﺎﻣ ﹰ‬
‫ﺧﺎﻟﻖ ﻛﻞ ﳾﺀ‪ .‬ﻭﻟﻜﻦ ﺃﻛﺜﺮ ﻣﺎ ﻳﺤ ﹼﻴﺮ ﺍﻹﻧﺴﺎﻥ ﻭﳚﻠﺐ ﺍﻧﺘﺒﺎﻫﻪ ﻫﻮ‪ :‬ﺃﻥ ﺍﻷﺯﻟﻴﺔ ﻭﺍﻟﴪﻣﺪﻳﺔ ﺍﻟﺘﻲ‬
‫ﹶ‬
‫ﺻﻔﺔ ﻟﻠﺬﺍﺕ ﺍﻷﻗﺪﺱ ﺍﳌﺎﻟﻚ ﻷﻗﻮ￯ ﻣﺮﺗﺒﺔ ﰲ ﺍﻟﻮﺟﻮﺩ‬ ‫ﻫﻲ ﻣﻦ ﺃﺧﺺ ﺧﺼﺎﺋﺺ ﺍﻷﻟﻮﻫﻴﺔ ﻭﺃﻟﺰ ﹺﻡ ﹴ‬
‫ﹼ‬
‫ﺍﻟﺘﺠﺮﺩ ﻣﻦ ﺍﳌﺎﺩﺓ ﻭﺃﺑﻌﺪ ﻃﻮﺭ ﹰﺍ ﻋﻦ ﺍﻟﺰﻭﺍﻝ ﻭﻫﻮ‬
‫ﹼ‬ ‫ﻭﺃﺛﺒﺖ ﺩﺭﺟﺔ ﰲ ﺍﻟﻮﺟﻮﺩ ﻭﻫﻮ‬
‫ﹸ‬ ‫ﻭﻫﻮ ﺍﻟﻮﺟﻮﺏ‬
‫ﻭﺃﻗﺪﺳﻬﺎ ﻋﻦ ﺍﻟﺘﻐﲑ ﻭﺍﻟﻌﺪﻡ ﻭﻫﻮ ﺍﻟﻮﺣﺪﺓ‪...‬‬
‫ﹸ‬ ‫ﻭﺃﺳﻠﻢ ﺻﻔﺔ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻮﺟﻮﺩ‬
‫ﹸ‬ ‫ﺍﻟﺘﻨـﺰﻩ ﻋﻦ ﺍﳌﻜﺎﻥ‬
‫ﹼ‬
‫ﺃﻗﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺬﻱ ﳛﲑ ﺍﻹﻧﺴﺎﻥ ﻭﻳﺜﲑ ﻗﻠﻘﻪ‪ ،‬ﻭﳚﻠﺐ ﺍﻧﺘﺒﺎﻫﻪ ﺇﻧﲈ ﻫﻮ ﺍﺳﻨﺎﺩ ﺻﻔﺔ ﺍﻷﺯﻟﻴﺔ ﻭﺍﻟﴪﻣﺪﻳﺔ‬
‫ﺃﺿﻌﻒ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﺍﻟﻮﺟﻮﺩ‪،‬‬
‫ﹸ‬ ‫ﺇﱃ ﺍﻷﺛﲑ ﻭﺍﻟﺬﺭﺍﺕ ﻭﻣﺎ ﺷﺎﲠﻬﺎ ﻣﻦ ﺍﳌﻮﺍﺩ ﺍﳌﺎﺩﻳﺔ ﺍﻟﺘﻲ ﳍﺎ‬
‫ﻭﺃﻋﻤﻬﺎ ﺍﻧﺘﺸﺎﺭ ﹰﺍ ﰲ ﺍﳌﻜﺎﻥ‪ ،‬ﻭﳍﺎ ﺍﻟﻜﺜﺮﺓ ﺍﻟﺘﻲ ﻻ‬
‫ﱡ‬ ‫ﻭﺃﺩﻕ ﺩﺭﺟﺔ ﻓﻴﻪ‪ ،‬ﻭﺃﻛﺜﺮ ﺃﻃﻮﺍﺭﻩ ﺗﻐﻴﺮ ﹰﺍ ﻭﺗﺤﻮ ﹰ‬
‫ﻻ‪،‬‬ ‫ﱡ‬
‫ﻭﺗﻮﻫﻢ ﻧﺸﻮ ﹶﺀ ﻗﺴﻢ ﻣﻦ ﺍﻵﺛﺎﺭ ﺍﻹﳍﻴﺔ ﻣﻨﻬﺎ‪،‬‬
‫ﹼ‬ ‫ﲢﺪ‪ ..‬ﻓﺈﺳﻨﺎﺩ ﺍﻷﺯﻟﻴﺔ ﺇﱃ ﻫﺬﻩ ﺍﳌﻮﺍﺩ ﻭﺗﺼﻮﺭﻫﺎ ﺃﺯﻟﻴ ﹰﺔ‪،‬‬
‫ﻣﻨﺎﻑ ﺃﻱ ﻣﻨﺎﻓﺎﺓ ﻟﻠﻮﺍﻗﻊ‪ ،‬ﻭﺑﻌﻴﺪﹲ ﻛﻞ ﺍﻟﺒﻌﺪ ﻋﻦ ﻣﻨﻄﻖ‬‫ﻣﺎ ﻫﻮ ﹼﺇﻻ ﳎﺎﻓﺎ ﹲﺓ ﻭﺃﻱ ﳎﺎﻓﺎﺓ ﻟﻠﺤﻘﻴﻘﺔ ﻭﺃﻣﺮ ﹴ‬
‫ﹲ‬
‫ﺍﻟﻌﻘﻞ ﻭﺑﺎﻃﻞ ﻭﺍﺿﺢ ﺍﻟﺒﻄﻼﻥ‪ .‬ﻭﻗﺪ ﺃﺛﺒﺘﻨﺎ ﻫﺬﺍ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﺑﱪﺍﻫﲔ ﺭﺻﻴﻨﺔ‪.‬‬
‫‪٥٢٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬

‫ﻭﻫﻮ ﻣﺴﺄﻟﺘﺎﻥ‪:‬‬ ‫ﺍﻟﺸﻌﺎﻉ ﺍﻟﺜﺎﲏ‪:‬‬

‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪:‬‬
‫﴿ ‪HGFEDC‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ~ } | { ﴿ :‬ﮯ ﴾ )ﺍﻟﺒﻘﺮﺓ‪(٢٥٥ :‬‬
‫‪) ﴾I‬ﻫﻮﺩ‪) ﴾ m l k j﴿ (٥٦ :‬ﺍﻟﺰﻣﺮ‪ (٦٣ :‬ﻭﺃﻣﺜﺎ ﹸﻟﻬﺎ ﻣﻦ ﺍﻵﻳﺎﺕ‬
‫ﺍﻟﺘﻲ ﺗﺘﻀﻤﻦ ﺣﻘﻴﻘﺔ ﻋﻈﻤﻰ ﺗﺸﲑ ﺇﱃ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﺍﷲ »ﺍﻟﻘﻴﻮﻡ«‪ ..‬ﺳﻨﻮﺭﺩ ﻭﺟﻬ ﹰﺎ ﻭﺍﺣﺪ ﹰﺍ‬
‫ﻣﻦ ﺗﻠﻚ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﻫﻮ ﺍﻵﰐ‪:‬‬
‫ﱠ‬
‫ﺇﻥ ﻗﻴﺎﻡ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﲈﻭﻳﺔ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺩﻭﺍ ﹶﻣﻬﺎ ﻭﺑﻘﺎﺀﻫﺎ ﺇﻧﲈ ﻫﻮ ﻣﺸﺪﻭﺩ ﺑﴪ ﺍﻟﻘﻴﻮﻣﻴﺔ‪،‬‬
‫ﻷﻗﻞ ﻣﻦ ﺩﻗﻴﻘﺔ‪ -‬ﻟﺘﺒﻌﺜﺮﺕ ﺗﻠﻚ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺘﻲ‬ ‫ﻭﺟﻬﻪ ‪-‬ﻭﻟﻮ ﱠ‬‫ﹶ‬ ‫ﺳﺮ ﺍﻟﻘﻴﻮﻣﻴﺔ ﻭﺗﺠ ﹼﻠﻴﻪ‬
‫ﻓﻠﻮ ﹶﺻﺮﻑ ﱡ‬
‫ﺗﻔﻮﻕ ﺿﺨﺎﻣﺔ ﺑﻌﻀﻬﺎ ﺿﺨﺎﻣﺔ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﺑﺄﻟﻮﻑ ﺍﳌﺮﺍﺕ ﻭﻻﻧﺘﺜﺮﺕ ﻣﻼﻳﻴ ﹸﻦ ﺍﻷﺟﺮﺍﻡ ﰲ‬
‫ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﻭ ﹶﻟ ﹶﻬﻮﺕ ﺇﱃ ﺳﺤﻴﻖ ﺍﻟﻌﺪﻡ‪ .‬ﻟﻨﻮﺿﺢ ﺫﻟﻚ ﺑﻤﺜﺎﻝ‪:‬‬ ‫ﻓﻀﺎﺀ ﻏﲑ ﹴ‬
‫ﻣﺘﻨﺎﻩ ﻭﻻﺻﻄﺪﻡ ﹸ‬
‫ﺇﻧﻨﺎ ﻣﺜﻠﲈ ﻧﻔﻬﻢ ﻗﺪﺭﺓ ﻗﻴﻮﻣﻴﺔ ﹶﻣﻦ ﹸﻳﺴ ﹼﻴﺮ ﺃﻟﻮﻑ ﻗﺼﻮﺭ ﺿﺨﻤﺔ ﰲ ﺍﻟﺴﲈﺀ ﺑﺪﻝ ﺍﻟﻄﺎﺋﺮﺍﺕ ﺑﻤﻘﺪﺍﺭ‬
‫ﹺ‬
‫ﻭﺍﻧﻘﻴﺎﺩﻫﺎ ﰲ ﺟﺮﳞﺎ‪.‬‬ ‫ﹺ‬
‫ﻭﺩﻭﺍﻣﻬﺎ‪ ،‬ﻭﺑﻤﺪ￯ ﺍﻧﺘﻈﺎﻡ ﺩﻭﺭﺍﳖﺎ‬ ‫ﺛﺒﺎﺕ ﺗﻠﻚ ﺍﻟﻜﺘﻞ ﺍﳍﺎﺋﻠﺔ ﺍﻟﺘﻲ ﰲ ﺍﻟﺴﲈﺀ‬ ‫ﹺ‬
‫ﺗﺠﻠﻲ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ‪» :‬ﺍﻟﻘﻴﻮﻡ« ﻣﻦ ﻣﻨﺢ ﺍﻟﻘﻴﻮﻡ ﺫﻱ ﺍﳉﻼﻝ ﻗﻴﺎﻣ ﹰﺎ ﻭﺑﻘﺎﺀ ﹰﺍ ﻭﺩﻭﺍﻣ ﹰﺎ‬‫ﹶ‬ ‫ﻧﻔﻬﻢ ﺃﻳﻀ ﹰﺎ‪:‬‬
‫ﻭﺟﺮﻳﺎﳖﺎ ﰲ ﻣﻨﺘﻬﻰ ﺍﻻﻧﻘﻴﺎﺩ‬ ‫ﹺ‬ ‫‪-‬ﺑﴪ ﺍﻟﻘﻴﻮﻣﻴﺔ‪ -‬ﻷﺟﺮﺍ ﹴﻡ ﺳﲈﻭﻳﺔ ﻻ ﺣﺪﹼ ﳍﺎ ﰲ ﺃﺛﲑ ﺍﻟﻔﻀﺎﺀ ﺍﻟﻮﺍﺳﻊ‪،‬‬
‫ﹺ‬
‫ﻭﺍﻟﻨﻈﺎﻡ ﻭﺍﻟﺘﻘﺪﻳﺮ‪ ،‬ﻭﺇﺳﻨﺎﺩﻫﺎ ﻭﺇﺩﺍﻣﺘﻬﺎ ﻭﺇﺑﻘﺎﺋﻬﺎ ﺩﻭﻥ ﻋﻤﺪ ﻭﻻ ﺳﻨﺪ‪ ،‬ﻣﻊ ﺃﻥ ﻗﺴﻤ ﹰﺎ ﻣﻨﻬﺎ ﹸ‬
‫ﺃﻛﺒﺮ ﻣﻦ‬
‫ﻼ ﻋﻦ ﺗﺴﺨﲑ ﻛﻞ ﻣﻨﻬﺎ ﻭﺗﻮﻇﻴﻔﻬﺎ ﰲ‬ ‫ﺃﻟﻮﻑ ﺍﳌﺮﺍﺕ ﻭﻗﺴﻤ ﹰﺎ ﻣﻨﻬﺎ ﻣﻼﻳﲔ ﺍﳌﺮﺍﺕ‪ ،‬ﻓﻀ ﹰ‬‫ﹶ‬ ‫ﺍﻷﺭﺽ‬
‫ﻣﻬﻤﺔ ﺧﺎﺻﺔ‪ ،‬ﻭﺟﻌﻠﻬﺎ ﺟﻤﻴﻌ ﹰﺎ ﻛﺎﳉﻴﺶ ﺍﳌﻬﻴﺐ‪ ،‬ﻣﻨﻘﺎﺩ ﹰﺓ ﺧﺎﺿﻌﺔ ﺧﻀﻮﻋ ﹰﺎ ﺗﺎﻣ ﹰﺎ ﻟﻸﻭﺍﻣﺮ ﺍﻟﺼﺎﺩﺭﺓ‬
‫ﻻ ﻗﻴﺎﺳﻴ ﹰﺎ ﻟﻠﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ‬ ‫ﳑﻦ ﻳﻤﻠﻚ ﺃﻣﺮ ﻛﻦ ﻓﻴﻜﻮﻥ‪ .‬ﻓﻜﲈ ﺃﻥ ﺫﻟﻚ ﻳﻤﻜﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﺜﺎ ﹰ‬
‫ﺫﺭﺍﺕ ﻛﻞ ﻣﻮﺟﻮﺩ ‪-‬ﺍﻟﺘﻲ ﻫﻲ ﻛﺎﻟﻨﺠﻮﻡ ﺍﻟﺴﺎﺑﺤﺔ ﰲ ﺍﻟﻔﻀﺎﺀ‪ -‬ﻓﺈﳖﺎ ﻗﺎﺋﻤ ﹲﺔ ﺃﻳﻀ ﹰﺎ‬
‫ﹸ‬ ‫»ﺍﻟﻘﻴﻮﻡ« ﻛﺬﻟﻚ‬
‫ﺑﴪ ﺍﻟﻘﻴﻮﻣﻴﺔ‪ ،‬ﻭﲡﺪ ﺩﻭﺍ ﹶﻣﻬﺎ ﻭﺑﻘﺎﺀﻫﺎ ﺑﺬﻟﻚ ﺍﻟﴪ‪.‬‬
‫ﻭﺗﺠﻤ ﹶﻌﻬﺎ ﻋﲆ ﻫﻴﺌﺔ ﻣﻌﻴﻨﺔ ﻭﺗﺮﻛﻴﺐ‬
‫ﹼ‬ ‫ﻧﻌﻢ‪ ،‬ﺇﻥ ﺑﻘﺎﺀ ﺫﺭﺍﺕ ﺟﺴﻢ ﻛﻞ ﻛﺎﺋﻦ ﺣﻲ ﺩﻭﻥ ﺃﻥ ﺗﺘﺒﻌﺜﺮ‬
‫ﻛﻞ ﻋﻀﻮ ﻣﻦ ﺃﻋﻀﺎﺋﻪ‪ ،‬ﻋﻼﻭ ﹰﺓ ﻋﲆ ﺍﺣﺘﻔﺎﻇﻬﺎ ﺑﻜﻴﺎﳖﺎ‬ ‫ﻣﻌﲔ ﻭﺷﻜﻞ ﻣﻌﲔ ﺣﺴﺐ ﻣﺎ ﻳﻨﺎﺳﺐ ﱠ‬
‫ﻭﻫﻴﺌﺘﻬﺎ ﺃﻣﺎﻡ ﺳﻴﻞ ﺍﻟﻌﻨﺎﴏ ﺍﳉﺎﺭﻓﺔ ﺩﻭﻥ ﺃﻥ ﺗﺘﺸﺘﺖ‪ ،‬ﻭﺍﺳﺘﻤﺮﺍﺭﻫﺎ ﻋﲆ ﻧﻈﺎﻣﻬﺎ ﺍﳌﺘﻘﻦ‪ ..‬ﻛﻞ ﺫﻟﻚ‬
‫ﻻ ﻳﻨﺸﺄ ‪-‬ﻛﲈ ﻫﻮ ﻣﻌﻠﻮﻡ ﺑﺪﺍﻫﺔ‪ -‬ﻣﻦ ﺍﻟﺬﺭﺍﺕ ﻧﻔﺴﻬﺎ‪ ،‬ﺑﻞ ﻫﻮ ﻣﻦ ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ ﺍﻹﳍﻴﺔ ﺍﻟﺘﻲ ﻳﻨﻘﺎﺩ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٢٨‬‬
‫ﺧﻀﻮﻉ ﺍﳉﻴﺶ‬ ‫ﻛﻞ ﻧﻮ ﹴﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻷﺣﻴﺎﺀ‬ ‫ﻛﻞ ﹴ‬
‫ﻓﺮﺩ ﺣﻲ ﺍﻧﻘﻴﺎ ﹶﺩ ﺍﻟﻄﺎﺑﻮﺭ ﰲ ﺍﳉﻴﺶ‪ ،‬ﻭﳜﻀﻊ ﳍﺎ ﱡ‬ ‫ﳍﺎ ﱡ‬
‫ﹶ‬
‫ﺍﳌﻨﻈﻢ‪ .‬ﻓﻤﺜﻠﲈ ﹸﻳﻌﻠﻦ ﺑﻘﺎ ﹸﺀ ﺍﻷﺣﻴﺎﺀ ﻭﺍﳌﺮﻛﺒﺎﺕ ﻭﺩﻭﺍ ﹸﻣﻬﺎ ﻋﲆ ﺳﻄﺢ ﺍﻷﺭﺽ ﻭﺳﻴﺎﺣ ﹸﺔ ﺍﻟﻨﺠﻮﻡ‬
‫ﻭﺗﺠﻮﺍ ﹸﻟﻬﺎ ﰲ ﺍﻟﻔﻀﺎﺀ ﱠ‬
‫ﺳﺮ ﺍﻟﻘﻴﻮﻣﻴﺔ ﺗﻌﻠﻨﹸﻪ ﻫﺬﻩ ﺍﻟﺬﺭﺍﺕ ﺃﻳﻀ ﹰﺎ ﺑﺄﻟﺴﻨﺔ ﻏﲑ ﻣﻌﺪﻭﺩﺓ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻳﻘﺘﴤ ﺍﻹﺷﺎﺭﺓ ﺇﱃ ﻗﺴﻢ ﻣﻦ ﻓﻮﺍﺋﺪ ﺍﻷﺷﻴﺎﺀ ﹺ‬
‫ﻭﺣﻜﹶﻤﻬﺎ ﺍﳌﺮﺗﺒﻄﺔ ﺑﴪ ﺍﻟﻘﻴﻮﻣﻴﺔ‪:‬‬
‫ﺇﻥ ﺣﻜﻤﺔ ﻭﺟﻮﺩ ﻛﻞ ﳾﺀ‪ ،‬ﻭﻏﺎﻳ ﹶﺔ ﻓﻄﺮﺗﻪ‪ ،‬ﻭﻓﺎﺋﺪ ﹶﺓ ﺧﻠﻘﻪ‪ ،‬ﻭﻧﺘﻴﺠﺔ ﺣﻴﺎﺗﻪ ‪-‬ﻛ ﹰ‬
‫ﻼ ﻣﻨﻬﺎ‪ -‬ﺇﻧﲈ‬
‫ﻫﻲ ﻋﲆ ﺃﻧﻮﺍﻉ ﺛﻼﺛﺔ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻷﻭﻝ‪ :‬ﻭﻫﻮ ﺍﳌﺘﻮﺟﻪ ﺇﱃ ﻧﻔﺴﻪ ﻭﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻭﻣﺼﺎﳊﻪ‪.‬‬
‫ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﲏ‪) :‬ﻭﻫﻮ ﺍﻷﻫﻢ ﻣﻦ ﺍﻷﻭﻝ(‪ :‬ﻫﻮ ﺃﻥ ﻛﻞ ﳾﺀ ﰲ ﺍﻟﻮﺟﻮﺩ ﺑﻤﺜﺎﺑﺔ ﹴ‬
‫ﺁﻳﺔ ﺟﻠﻴﻠﺔ‪،‬‬
‫ﻭﻳﺘﻌﺮﻑ ﻣﻦ‬
‫ﹼ‬ ‫ﻛﻞ ﺫﻱ ﺷﻌﻮﺭ ﺃﻥ ﻳﻄﺎﻟ ﹶﻌﻬﺎ‬ ‫ﹴ‬
‫ﻭﻣﻜﺘﻮﺏ ﺭﺑﺎﲏ‪ ،‬ﻭﻛﺘﺎﺏ ﺑﻠﻴﻎ‪ ،‬ﻭﻗﺼﻴﺪﺓ ﺭﺍﺋﻌﺔ‪ ،‬ﻳﺴﺘﻄﻴﻊ ﱡ‬
‫ﺧﻼﳍﺎ ﻋﲆ ﺗﺠ ﹼﻠﻰ ﺃﺳﲈﺀ ﺍﻟﻔﺎﻃﺮ ﺍﳉﻠﻴﻞ‪ .‬ﺃﻱ ﺇﻥ ﻛﻞ ﳾﺀ ﻳﻌ ﹼﺒﺮ ﻋﻦ ﻣﻌﺎﻧﻴﻪ ﺍﻟﻐﺰﻳﺮﺓ ﻟﻘﺮﺍﺋﻪ ﺍﻟﺬﻳﻦ‬
‫ﻻ ﳛﺼﻴﻬﻢ ﺍﻟﻌﺪ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻬﻮ ﳜﺺ ﺍﻟﺼﺎﻧﻊ ﺍﳉﻠﻴﻞ‪ ،‬ﻭﻫﻮ ﺍﳌﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ‬
‫ﻓﺎﺋﺪ ﹸﺓ ﹺ‬
‫ﺧﻠﻖ ﺍﻟﴚﺀ ﰲ ﻧﻔﺴﻪ ﻭﺍﺣﺪ ﹰﺓ ﻓﺎﻟﺘﻲ ﻳﺘﻄﻠﻊ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﺒﺎﺭﻱ ﺍﳉﻠﻴﻞ ﻫﻲ ﻣﺌﺎﺕ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ‪،‬‬
‫ﹼ‬
‫ﻭﻣﺤﻂ ﻣﺸﺎﻫﺪﺓ ﲡﲇ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‬ ‫ﻣﻮﺿﻊ ﻧﻈﺮﻩ ﺇﱃ ﺑﺪﺍﺋﻊ ﺻﻨﻌﻪ‪،‬‬
‫ﹶ‬ ‫ﺣﻴﺚ ﺇﻧﻪ ﺳﺒﺤﺎﻧﻪ ﳚﻌﻠﻪ‬
‫ﹸ‬
‫ﺍﻟﻌﻴﺶ ﻟﺜﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ‪ .‬ﻫﺬﺍ‬ ‫ﻓﻴﻪ‪ .‬ﻓﻀﻤﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ ﺍﻟﺜﺎﻟﺚ ﺍﻟﻌﻈﻴﻢ ﻣﻦ ﺣﻜﻤﺔ ﺍﻟﻮﺟﻮﺩ ﻳﻜﻔﻲ‬
‫ﺳﺮ ﻣﻦ ﺃﴎﺍﺭ ﺍﻟﻘﻴﻮﻣﻴﺔ ﺍﻟﺬﻱ ﻳﻘﺘﴤ ﻭﺟﻮﺩ ﻛﻞ ﳾﺀ‪.‬‬
‫ﻭﺳﻴﻮﺿﺢ ﰲ ﺍﻟﺸﻌﺎﻉ ﺍﻟﺜﺎﻟﺚ ﱞ‬
‫ﱠ‬
‫ﻭﺣﻜﹶﻤﻬﺎ ﻣﻦ ﺯﺍﻭﻳﺔ ﺍﻧﻜﺸﺎﻑ ﻃﻠﺴﻢ ﺍﻟﻜﺎﺋﻨﺎﺕ‬ ‫ﺗﺄﻣﻠﺖ ﺫﺍﺕ ﻳﻮﻡ ﰲ ﻓﻮﺍﺋﺪ ﺍﳌﻮﺟﻮﺩﺍﺕ ﹺ‬‫ﹸ‬
‫ﹶﻔﺴﻬﺎ ﻭﺗ ﹺ‬
‫ﹸﻈﻬ ﹸﺮﻫﺎ ﺛﻢ ﻻ ﺗﻠﺒﺚ ﺃﻥ‬ ‫ﹶﻌﺮﺽ ﻫﺬﻩ ﺍﻷﺷﻴﺎﺀ ﻧ ﹶ‬
‫ﻭﻟﻐﺰ ﺍﳋﻠﻖ‪ ،‬ﻓﻘﻠﺖ ﰲ ﻧﻔﴘ‪ :‬ﳌﺎﺫﺍ ﻳﺎ ﺗﹸﺮ￯‪ ،‬ﺗ ﹸ‬
‫ﲣﺘﻔﻲ ﻭﺗﺮﺣﻞ ﻣﺴﺮﻋ ﹰﺔ؟‪ ..‬ﺍﻧﻈﺮ ﺇﱃ ﺃﺟﺴﺎﻣﻬﺎ ﻭﺷﺨﻮﺻﻬﺎ ﻓﺈﺫﺍ ﻛﻞ ﻣﻨﻬﺎ ﻣﻨ ﹼﻈﻢ ﻣﻨﺴﻖ ﻗﺪ ﹸﺃﻟﺒﺲ‬
‫ﻭﺯ ﹼﻳﻦ ﺑﺄﲨﻞ ﺯﻳﻨﺔ ﻭﺃﻟﻄﻔﻬﺎ‪ ،‬ﻭ ﹸﺃﺭﺳﻞ ﺑﺸﺨﺼﻴﺔ ﺫﺍﺕ‬ ‫ﹴ‬
‫ﺑﺤﻜﻤﺔ ﻭﺍﺿﺤﺔ ﹸ‬ ‫ﻭﺟﻮﺩ ﹰﺍ ﻋﲆ ﻗﺪﱢ ﻩ ﻭﻗﺪﺭﻩ‬
‫ﻌﺮﺽ ﺃﻣﺎﻡ ﺍﳌﺸﺎﻫﺪﻳﻦ ﰲ ﻫﺬﺍ ﺍﳌﻌﺮﺽ ﺍﻟﻮﺍﺳﻊ‪ ..‬ﻭﻟﻜﻦ ﻣﺎ ﺃﻥ ﲤﺮ ﺑﻀﻌﺔ‬ ‫ﺣﻜﻤﺔ ﻭﺟﺴﻢ ﻣﻨﺴﻖ ﻟ ﹸﻴ ﹶ‬
‫ﺃﻳﺎﻡ ‪-‬ﺃﻭ ﺑﻀﻊ ﺩﻗﺎﺋﻖ‪ -‬ﹼﺇﻻ ﻭﺗﺮﺍﻩ ﻳﺘﻼﺷﻰ ﻭﳜﺘﻔﻲ ﻣﻦ ﺩﻭﻥ ﺃﻥ ﻳﱰﻙ ﻓﺎﺋﺪﺓ ﺃﻭ ﻧﻔﻌ ﹰﺎ‪ !!.‬ﻓﻘﻠﺖ‪:‬‬
‫‪٥٢٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﹸﺗﺮ￯ ﻣﺎ ﺍﳊﻜﻤﺔ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﻈﻬﻮﺭ ﻟﻨﺎ ﻟﻔﱰﺓ ﻗﺼﲑﺓ ﻛﻬﺬﻩ؟‪..‬ﻛﻨﺖ ﰲ ﳍﻔﺔ ﺷﺪﻳﺪﺓ ﻟﻠﻮﺻﻮﻝ‬
‫ﻟﻄﻒ ﺍﻟﺮﺏ ﺍﳉﻠﻴﻞ ﺳﺒﺤﺎﻧﻪ‪ ..‬ﻓﻮﺟﺪﺕ ‪-‬ﰲ ﺫﻟﻚ ﺍﻟﻮﻗﺖ‪ -‬ﺣﻜﻤ ﹰﺔ‬
‫ﹸ‬ ‫ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﻟﴪ‪ ..‬ﻓﺄﺩﺭﻛﻨﻲ‬
‫ﻣﻬﻤﺔ ﻣﻦ ﹺﺣﻜﹶﻢ ﳎﻲﺀ ﺍﳌﻮﺟﻮﺩﺍﺕ ‪-‬ﻭﻻﺳﻴﲈ ﺍﻷﺣﻴﺎﺀ‪ -‬ﺇﱃ ﻣﺪﺭﺳﺔ ﺍﻷﺭﺽ‪ ،‬ﻭﺍﳊﻜﻤﺔ ﻫﻲ‪:‬‬
‫ﹲ‬
‫ﻭﺇﻋﻼﻥ‬ ‫ﺃﻥ ﻛﻞ ﳾﺀ ‪-‬ﻭﻻﺳﻴﲈ ﺍﻷﺣﻴﺎﺀ‪ -‬ﺇﻧﲈ ﻫﻲ ﻛﻠﻤﺔ ﺇﳍﻴﺔ ﻭﺭﺳﺎﻟﺔ ﺭﺑﺎﻧﻴﺔ ﻭﻗﺼﻴﺪ ﹲﺓ ﻋﺼﲈﺀ‪،‬‬
‫ﻣﻮﺿﻊ ﻣﻄﺎﻟﻌﺔ ﲨﻴﻊ ﺫﻭﻱ‬
‫ﹶ‬ ‫ﴏﻳﺢ ﰲ ﻣﻨﺘﻬﻰ ﺍﻟﺒﻼﻏﺔ ﻭﺍﳊﻜﻤﺔ‪ .‬ﻓﺒﻌﺪ ﺃﻥ ﻳﺼﺒﺢ ﺫﻟﻚ ﺍﻟﴚﺀ‬
‫ﺃﻏﺮﺍﺿﻪ‪ ،‬ﺗﺘﻼﺷﻰ ﺻﻮﺭﺗﹸﻪ ﺍﳉﺴﺪﻳﺔ ﻭﲣﺘﻔﻲ ﻣﺎﺩﺗﹸﻪ‬
‫ﹶ‬ ‫ﺍﻟﺸﻌﻮﺭ‪ ،‬ﻭﻳﻔﻲ ﺑﺠﻤﻴﻊ ﻣﻌﺎﻧﻴﻪ ﳍﻢ ﻭﻳﺴﺘﻨﻔﺪ‬
‫ﺗﻠﻚ ﺍﻟﺘﻲ ﻫﻲ‪ :‬ﺑﺤﻜﻢ ﻟﻔﻆ ﺍﻟﻜﻠﻤﺔ ﻭﺣﺮﻭﻓﻬﺎ‪ ،‬ﺗﺎﺭﻛﺔ ﻣﻌﺎﻧﻴﻬﺎ ﰲ ﺍﻟﻮﺟﻮﺩ‪ .‬ﻟﻘﺪ ﻛﻔﺘﻨﻲ ﻣﻌﺮﻓﺔ ﻫﺬﻩ‬
‫ﺍﻟﻤﻌﺠﺰﺍﺕ ﺍﻟﺪﻗﻴﻘﺔ ﰲ ﺍﳌﺼﻨﻮﻋﺎﺕ‬
‫ﹸ‬ ‫ﺍﳊﻜﻤﺔ ﻃﻮﺍﻝ ﺳﻨﺔ‪ ..‬ﻭﻟﻜﻦ ﺑﻌﺪ ﻣﻀﻴﻬﺎ ﺍﻧﻜﺸﻔﺖ ﺃﻣﺎﻣﻲ‬
‫ﺃﻥ ﻫﺬﺍ ﺍﻹﺗﻘﺎﻥ ﺍﻟﺒﺪﻳﻊ ﺟﺪ ﹰﺍ ﻭﺍﻟﺪﻗﻴﻖ ﺟﺪ ﹰﺍ ﰲ‬
‫ﻭﺍﻹﺗﻘﺎﻥ ﺍﻟﺒﺪﻳﻊ ﻓﻴﻬﺎ ﻭﻻﺳﻴﲈ ﺍﻷﺣﻴﺎﺀ‪ .‬ﻓﺘﺒ ﹼﻴﻦ ﱄ‪ :‬ﱠ‬
‫ﲨﻴﻊ ﺍﳌﺼﻨﻮﻋﺎﺕ ﻟﻴﺲ ﳌﺠﺮﺩ ﺇﻓﺎﺩﺓ ﺍﳌﻌﻨﻰ ﺃﻣﺎﻡ ﺃﻧﻈﺎﺭ ﺫﻭﻱ ﺍﻟﺸﻌﻮﺭ؛ ﺇﺫ ﺭﻏﻢ ﺃﻥ ﻣﺎ ﻻ ﳛﺪ ﻣﻦ‬
‫ﻛﻞ ﻣﻮﺟﻮﺩ ﹼﺇﻻ ﺃﻥ ﻣﻄﺎﻟﻌﺘﻬﻢ ‪-‬ﻣﻬﲈ ﻛﺎﻧﺖ‪ -‬ﻓﻬﻲ ﳏﺪﻭﺩﺓ‪ ،‬ﻓﻀ ﹰ‬
‫ﻼ ﻋﻦ‬ ‫ﺫﻭﻱ ﺍﻟﺸﻌﻮﺭ ﻳﻄﺎﻟﻌﻮﻥ ﱠ‬
‫ﺃﻧﻪ ﻻ ﻳﺴﺘﻄﻴﻊ ﱡ‬
‫ﻛﻞ ﺫﻱ ﺷﻌﻮﺭ ﺃﻥ ﻳﻨﻔﺬ ﺇﱃ ﺩﻗﺎﺋﻖ ﺍﻟﺼﻨﻌﺔ ﻭﺇﺑﺪﺍﻋﻬﺎ ﰲ ﺍﻟﻜﺎﺋﻦ ﺍﳊﻲ ﻭﻻ ﻳﻘﺪﺭ ﻋﲆ‬
‫ﺍﻛﺘﻨﺎﻩ ﲨﻴﻊ ﺃﴎﺍﺭﻫﺎ‪.‬‬
‫ﻋﺮﺽ ﺑﺪﺍﺋﻊ ﺻﻨﻊ‬
‫ﻭﺃﻋﻈﻢ ﻏﺎﻳﺔ ﻟﻔﻄﺮﲥﺎ ﺇﻧﲈ ﻫﻲ‪ :‬ﹸ‬
‫ﹸ‬ ‫ﻓﺄﻫﻢ ﻧﺘﻴﺠﺔ ﺇﺫﻥ ﰲ ﺧﻠﻖ ﺍﻷﺣﻴﺎﺀ‬
‫ﱡ‬
‫ﻭﺇﺑﺮﺍﺯ ﻫﺪﺍﻳﺎ ﺭﲪﺘﻪ ﻭﺁﻻﺋﻪ ﺍﻟﻌﻤﻴﻤﺔ ﺍﻟﺘﻲ ﻭﻫﺒﻬﺎ ﻟﻸﺣﻴﺎﺀ‪ ،‬ﺃﻣﺎﻡ‬ ‫ﹸ‬ ‫ﺍﻟﻘﻴﻮﻡ ﺍﻷﺯﱄ ﺃﻣﺎ ﹶﻡ ﻧﻈﺮﻩ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﻭﺃﺩﺭﻛﺖ‬
‫ﹸ‬ ‫ﺷﻬﻮﺩﻩ ﺟﻞ ﻭﻋﻼ‪ ..‬ﻟﻘﺪ ﻣﻨﺤﺘﻨﻲ ﻫﺬﻩ ﺍﻟﻐﺎﻳﺔ ﺍﻃﻤﺌﻨﺎﻧ ﹰﺎ ﻛﺎﻓﻴ ﹰﺎ ﻭﻗﻨﺎﻋﺔ ﺗﺎﻣﺔ ﻟﺰﻣﻦ ﻣﺪﻳﺪ‪.‬‬
‫ﻣﻨﻬﺎ‪ :‬ﺃﻥ ﻭﺟﻮﺩ ﺩﻗﺎﺋﻖ ﺍﻟﺼﻨﻊ ﻭﺑﺪﺍﺋﻊ ﺍﳋﻠﻖ ﰲ ﻛﻞ ﻣﻮﺟﻮﺩ ‪-‬ﻭﻻﺳﻴﲈ ﺍﻷﺣﻴﺎﺀ‪ -‬ﺑﲈ ﻳﻔﻮﻕ ﺍﳊﺪ‪،‬‬
‫ﺇﻧﲈ ﻫﻮ ﻟﻌﺮﺿﻬﺎ ﺃﻣﺎﻡ ﺍﻟﻘﻴﻮﻡ ﺍﻷﺯﱄ‪ .‬ﺃﻱ ﺃﻥ ﺣﻜﻤﺔ ﺍﳋﻠﻖ ﻫﻲ‪ :‬ﻣﺸﺎﻫﺪ ﹸﺓ ﺍﻟﻘﻴﻮﻡ ﺍﻷﺯﱄ ﻟﺒﺪﺍﺋﻊ‬
‫ﺧﻠﻘﻪ ﺑﻨﻔﺴﻪ‪ ..‬ﻭﻫﺬﻩ ﺍﳌﺸﺎﻫﺪﺓ ﺗﺴﺘﺤﻖ ﻫﺬﺍ ﺍﻟﺒﺬﻝ ﺍﻟﻌﻤﻴﻢ ﻭﻫﺬﻩ ﺍﻟﻮﻓﺮﺓ ﺍﳍﺎﺋﻠﺔ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ‪.‬‬
‫ﻭﻟﻜﻦ ﺑﻌﺪ ﻣﴤ ﻣﺪﺓ‪ ..‬ﺭﺃﻳﺖ ﺃﻥ ﺩﻗﺎﺋﻖ ﺍﻟﺼﻨﻊ ﻭﺍﻹﺗﻘﺎﻥ ﺍﻟﺒﺪﻳﻊ ﰲ ﺷﺨﻮﺹ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﻭﰲ ﺻﻮﺭﲥﺎ ﺍﻟﻈﺎﻫﺮﺓ ﻻ ﺗﺪﻭﻡ ﻭﻻ ﺗﺒﻘﻰ‪ ،‬ﺑﻞ ﺗﺘﺠﺪﺩ ﺑﴪﻋﺔ ﻣﺬﻫﻠﺔ‪ ،‬ﻭﺗﺘﺒﺪﻝ ﺁﻧﺎ ﺑﻌﺪ ﺁﻥ‪ ،‬ﻭﺗﺘﺤﻮﻝ‬
‫ﻓﺄﺧﺬﺕ ﺃﻭﻏﻞ ﰲ ﺍﻟﺘﻔﻜﲑ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﻦ‪ .‬ﻭﻗﻠﺖ‪:‬‬
‫ﹸ‬ ‫ﺿﻤﻦ ﺧﻠﻖ ﻣﺴﺘﻤﺮ ﻣﺘﺠﺪﺩ ﻭﻓﻌﺎﻟﻴﺔ ﻣﻄﻠﻘﺔ‪..‬‬
‫ﻋﻈﻢ ﺗﻠﻚ ﺍﻟﻔﻌﺎﻟﻴﺔ ﻧﻔﺴﻬﺎ‪ ..‬ﻭﻋﻨﺪﻫﺎ ﺑﺪﺕ‬
‫ﹶ‬ ‫ﻻﺑﺪ ﺃﻥ ﺣﻜﻤﺔ ﻫﺬﻩ ﺍﳋﻼﻗﻴﺔ ﻭﺍﻟﻔﻌﺎﻟﻴﺔ ﻋﻈﻴﻤ ﹲﺔ‬
‫ﺃﺗﺤﺮ￯ ﺣﻜﻤ ﹰﺔ ﺃﺧﺮ￯‬
‫ﺍﳊﻜﻤﺘﺎﻥ ﺍﻟﺴﺎﺑﻘﺘﺎﻥ ﻧﺎﻗﺼﺘﲔ ﻭﻗﺎﴏﺗﲔ ﻋﻦ ﺍﻹﻳﻔﺎﺀ ﺑﺎﻟﻐﺮﺽ‪ .‬ﻭﺑﺪﺃﺕ ﹼ‬
‫ﺑﻠﻬﻔﺔ ﻋﺎﺭﻣﺔ‪ ،‬ﻭﺃﺑﺤﺚ ﻋﻨﻬﺎ ﺑﺎﻫﺘﲈﻡ ﺑﺎﻟﻎ‪..‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٣٠‬‬
‫ﻭﺑﻌﺪ ﻣﺪﺓ ‪-‬ﻭﷲ ﺍﳊﻤﺪ ﻭﺍﳌﻨﺔ‪ -‬ﺗﺮﺍﺀﺕ ﱄ ﺣﻜﻤ ﹲﺔ ﻋﻈﻴﻤﺔ ﻻ ﺣﺪ ﻟﻌﻈﻤﺘﻬﺎ ﻭﻏﺎﻳﺔ ﺟﻠﻴﻠﺔ ﻻ‬
‫ﻣﻨﺘﻬﻰ ﳉﻼﳍﺎ‪ ،‬ﺗﺮﺍﺀﺕ ﱄ ﻣﻦ ﺧﻼﻝ ﻓﻴﺾ ﻧﻮﺭ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﻧﺒﻌﺖ ﻣﻦ ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ‪ ..‬ﻓﺄﺩﺭﻛﺖ‬
‫ﲠﺎ ﺳﺮ ﹰﺍ ﺇﻟﻬﻴ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ﰲ ﺍﳋﻠﻖ‪ ،‬ﺫﻟﻚ ﺍﻟﺬﻱ ﻳﻄﻠﻖ ﻋﻠﻴﻪ ﻃﻠﺴﻢ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭ ﻟﻐﺰ ﺍﳌﺨﻠﻮﻗﺎﺕ!‬
‫ﺑﻀﻊ ﻧﻘﺎﻁ ﻣﻦ ﻫﺬﺍ ﺍﻟﴪ ﺫﻛﺮ ﹰﺍ ﻣﺠﻤ ﹰ‬
‫ﻼ ﺣﻴﺚ ﺇﻧﻪ ﻗﺪ ﻓﺼﻞ‬ ‫ﺳﻨﺬﻛﺮ ﰲ ﺍﻟﺸﻌﺎﻉ ﺍﻟﺜﺎﻟﺚ ﻫﻨﺎ ﹶ‬
‫ﺗﻔﺼﻴ ﹰ‬
‫ﻼ ﻛﺎﻓﻴ ﹰﺎ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﴩﻳﻦ« ﻣﻦ »ﺍﳌﻜﺘﻮﺑﺎﺕ«‪.‬‬
‫ﹺ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ‬ ‫ﻧﻌﻢ‪ ،‬ﺍﻧﻈﺮﻭﺍ ﺇﱃ ﲡﲇ ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ ﻭﻫﻲ ‪ :‬ﺃﻥ ﺍﷲ ﺃﺧﺮﺝ‬
‫ﻭﺑﻮﺃ‬
‫ﻣﻦ ﻇﻠﲈﺕ ﺍﻟﻌﺪﻡ ﻭﻭﻫﺐ ﳍﺎ ﺍﻟﻮﺟﻮ ﹶﺩ‪ ،‬ﻭﻣﻨﺤﻬﺎ ﺍﻟﻘﻴﺎﻡ ﻭﺍﻟﺒﻘﺎﺀ ﰲ ﻫﺬﺍ ﺍﻟﻔﻀﺎﺀ ﺍﻟﻮﺍﺳﻊ‪ ،‬ﹼ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﻣﻮﻗﻌ ﹰﺎ ﻻﺋﻘ ﹰﺎ ﻟﺘﻨﺎﻝ ﺗﺠﻠﻴ ﹰﺎ ﻣﻦ ﲡﻠﻴﺎﺕ ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ ﻛﲈ ﺑﻴﻨﺘﻪ ﺍﻵﻳ ﹸﺔ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬
‫﴿ ‪) ﴾ 9 8 7 6 5 4 3‬ﺍﻟﺮﻋﺪ‪ .(٢ :‬ﻓﻠﻮﻻ ﻫﺬﻩ ﺍﻟﺮﻛﻴﺰﺓ ﺍﻟﻌﻈﻴﻤﺔ ﻭﻫﺬﺍ ﺍﳌﺴﺘﻨﺪ‬
‫ﻛﻞ ﳾﺀ ﰲ ﺧﻀﻢ ﻓﺮﺍﻍ ﻻ ﺣﺪﹼ ﻟﻪ‪ ،‬ﻭﳍﻮ￯‬ ‫ﺍﻟﺮﺻﲔ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ‪ ،‬ﻓﻼ ﺑﻘﺎﺀ ﻟﴚﺀ ﺑﻞ ﻟﺘﺪﺣﺮﺝ ﱡ‬
‫ﺇﱃ ﺍﻟﻌﺪﻡ‪.‬‬
‫ﺟﻤﻴﻊ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺇﱃ ﺍﻟﻘﻴﻮﻡ ﺍﻷﺯﱄ ﺫﻱ ﺍﳉﻼﻝ ﰲ ﻭﺟﻮﺩﻫﺎ ﻭﰲ ﻗﻴﺎﻣﻬﺎ‬
‫ﹸ‬ ‫ﻭﻛﲈ ﺗﺴﺘﻨﺪ‬
‫ﺟﻤﻴﻊ ﺃﺣﻮﺍﻝ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻗﺎﻃﺒﺔ ﻭﺃﻭﺿﺎﻋﻬﺎ‬ ‫ﹸ‬ ‫ﻭﺑﻘﺎﺋﻬﺎ‪ ،‬ﻭﺃﻥ ﻗﻴﺎﻡ ﻛﻞ ﳾﺀ ﺑﻪ ﺳﺒﺤﺎﻧﻪ‪ ..‬ﻛﺬﻟﻚ‬
‫ﻛﺎﻓﺔ ﻭﻛﻴﻔﻴﺎﲥﺎ ﺍﳌﺘﺴﻠﺴﻠﺔ ﻛﻠﻬﺎ ﻣﺮﺗﺒﻄ ﹲﺔ ﺑﺪﺍﻳﺎﺗﹸﻬﺎ ﺍﺭﺗﺒﺎﻃ ﹰﺎ ﻣﺒﺎﺷﺮ ﹰﺍ ﺑﴪ ﺍﻟﻘﻴﻮﻣﻴﺔ‪ ،‬ﻛﲈ ﺗﻮﺿﺤﻬﺎ‬
‫ﺍﻵﻳﺔ ﺍﻟﻜﺮﻳﻤﺔ ﴿ ‪) ﴾g f e d‬ﻫﻮﺩ‪ (١٢٣ :‬ﺇﺫ ﻟﻮﻻ ﺍﺳﺘﻨﺎ ﹸﺩ ﻛﻞ ﳾﺀ ﺇﱃ ﺗﻠﻚ‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ‪ ،‬ﻟﻨﺘﺞ ﻣﺎ ﻫﻮ ﳏﺎﻝ ﻟﺪ￯ ﺃﺭﺑﺎﺏ ﺍﻟﻌﻘﻞ ﻣﻦ ﺃﻟﻮﻑ ﺍﻟﺪﻭﺭ ﻭﺍﻟﺘﺴﻠﺴﻞ‪ ،‬ﺑﻞ ﺑﻌﺪﺩ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ‪ .‬ﻭﻟﻨﻮﺿﺢ ﺫﻟﻚ ﺑﻤﺜﺎﻝ‪:‬‬
‫ﺇﻥ ﺍﳊﻔﻆ‪ ،‬ﺃﻭ ﺍﻟﻨﻮﺭ‪ ،‬ﺃﻭ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺃﻭ ﺍﻟﺮﺯﻕ ﺃﻭ ﻣﺎ ﺷﺎﲠﻪ ﻣﻦ ﺃﻱ ﳾﺀ ﻛﺎﻥ‪ ،‬ﺇﻧﲈ ﻳﺴﺘﻨﺪ‬
‫‪-‬ﻣﻦ ﺟﻬﺔ‪ -‬ﺇﱃ ﳾﺀ ﺁﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﻳﺴﺘﻨﺪ ﺇﱃ ﺁﺧﺮ‪ ،‬ﻭﻫﺬﺍ ﺇﱃ ﺁﺧﺮ ﻭﻫﻜﺬﺍ‪ ..‬ﻓﻼﺑﺪ ﻣﻦ ﳖﺎﻳﺔ‬
‫ﻟﻪ‪ ،‬ﺇﺫ ﻻ ﻳﻌﻘﻞ ﹼﺃﻻ ﻳﻨﺘﻬﻲ ﺑﴚﺀ‪ .‬ﻓﻤﻨﺘﻬﻰ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﺴﻼﺳﻞ ﻛﻠﻬﺎ ﺇﻧﲈ ﻫﻮ ﰲ ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ‪.‬‬
‫ﻣﻌﻨﻰ ﻻﺳﺘﻨﺎﺩ ﺃﻓﺮﺍﺩ ﺗﻠﻚ ﺍﻟﺴﻼﺳﻞ ﺍﳌﻮﻫﻮﻣﺔ‬ ‫ﹰ‬ ‫ﻭﺑﻌﺪ ﺇﺩﺭﺍﻙ ﻫﺬﺍ ﺍﻟﴪ ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ ﻻ ﻳﺒﻘﻰ‬
‫ﺑﻌﻀﻬﺎ ﺑﺎﻟﺒﻌﺾ ﺍﻵﺧﺮ‪ ،‬ﺑﻞ ﺗﹸﺮﻓﻊ ﻧﻬﺎﺋﻴ ﹰﺎ ﻭﺗﹸﺰﺍﻝ‪ .‬ﻓﻴﻜﻮﻥ ﻛﻞ ﳾﺀ ﻣﺘﻮﺟﻬ ﹰﺎ ﺗﻮﺟﻬ ﹰﺎ ﻣﺒﺎﺷﺮ ﹰﺍ ﺇﱃ‬
‫ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ‪.‬‬
‫‪٥٣١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺍﻟﺸﻌﺎﻉ ﺍﻟﺜﺎﻟﺚ‪:‬‬
‫ﹴ‬
‫ﻃﺮﻑ ﻣﻦ ﺍﻧﻜﺸﺎﻑ ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ ﺍﻟﺬﻱ ﺗﺘﻀﻤﻨﻪ‬ ‫ﺳﻨﺸﲑ ﰲ ﻣﻘﺪﻣﺔ ﺃﻭ ﻣﻘﺪﻣﺘﲔ ﺇﱃ‬
‫ﺍﳋﻼﻗﻴﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻛﲈ ﺗﺸﲑ ﺇﻟﻴﻬﺎ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻵﻳﺎﺕ ﺍﻟﻜﺮﻳﻤﺔ‪:‬‬

‫﴿ ‪) ﴾j i h g f‬ﺍﻟﺮﲪﻦ‪) ﴾ Ë Ê É﴿ (٢٩ :‬ﺍﻟﱪﻭﺝ‪﴾ ] \ [ ﴿ (١٦:‬‬

‫﴿‪Ò Ñ Ð Ï Î Í‬‬ ‫)ﺍﻟﺮﻭﻡ‪) ﴾ Ì Ë Ê É ﴿ (٥٤:‬ﻳﺲ‪(٨٣:‬‬
‫‪) ﴾ Ö Õ Ô Ó‬ﺍﻟﺮﻭﻡ‪.(٥٠:‬‬

‫ﺣﻴﻨﲈ ﻧﻨﻈﺮ ﺇﱃ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﻌﲔ ﺍﻟﺘﺄﻣﻞ‪ ،‬ﻧﺮ￯‪ :‬ﺃﻥ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺗﻀﻄﺮﺏ ﰲ ﺧﻀﻢ ﺳﻴﻞ‬
‫ﻓﻘﺴﻢ ﻣﻨﻬﺎ ﻻ ﻳﻠﺒﺚ ﺛﺎﻧﻴﺔ ﺛﻢ ﻳﻐﻴﺐ‪ ،‬ﻭﻃﺎﺋﻔ ﹲﺔ ﻣﻨﻬﺎ ﺗﺄﰐ ﻟﺪﻗﻴﻘﺔ‬
‫ﹲ‬ ‫ﺍﻟﺰﻣﺎﻥ ﻭﺗﺘﻌﺎﻗﺐ ﻗﺎﻓﻠ ﹰﺔ ﺇﺛﺮ ﻗﺎﻓﻠﺔ‪.‬‬
‫ﻣﺮ ﺍﻟﻜﺮﺍﻡ ﺛﻢ ﻳﻠﺞ ﰲ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺑﻌﺪ‬
‫ﻭﺍﺣﺪﺓ ﺛﻢ ﲤﴤ ﺇﱃ ﺷﺄﳖﺎ‪ .‬ﻭﻧﻮﻉ ﻣﻨﻬﺎ ﻳﻤﺮ ﺇﱃ ﻋﺎﱂ ﺍﻟﺸﻬﺎﺩﺓ ﹼ‬
‫ﺳﺎﻋﺔ‪ .‬ﻭﻗﺴﻢ ﻣﻨﻬﺎ ﳛﻂ ﺭﺣ ﹶﻠﻪ ﰲ ﻳﻮ ﹴﻡ ﺛﻢ ﻳﻐﺎﺩﺭ‪ ،‬ﻭﻗﺴﻢ ﻣﻨﻬﺎ ﻳﻤﻜﺚ ﺳﻨﺔ ﺛﻢ ﻳﻤﴤ‪ ،‬ﻭﻗﺴﻢ ﻳﻤﴤ‬
‫ﻋﺼﺮ ﹰﺍ ﺛﻢ ﻳﺮﺣﻞ‪ ،‬ﻭﺁﺧﺮ ﻳﻘﴤ ﻋﺼﻮﺭ ﹰﺍ ﺛﻢ ﻳﱰﻙ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ ..‬ﻭﻫﻜﺬﺍ ﱞ‬
‫ﻓﻜﻞ ﻳﺄﰐ ﺛﻢ ﻳﻐﺎﺩﺭ ﺑﻌﺪ‬
‫ﺃﺩﺍﺀ ﻣﻬﻤﺘﻪ ﺍﳌﻮﻛﻮﻟﺔ ﺇﻟﻴﻪ‪ .‬ﻓﻬﺬﻩ ﺍﻟﺴﻴﺎﺣﺔ ﺍﳌﺬﻫﻠﺔ ﻟﻠﻌﻘﻮﻝ‪ ،‬ﻭﺫﻟﻚ ﺍﻟﺴﻴﻞ ﺍﳉﺎﺭﻱ ﻟﻠﻤﻮﺟﻮﺩﺍﺕ‬
‫ﻭﺍﻟﺴﻔﺮ ﺍﻟﺪﺍﺋﺐ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ‪ ،‬ﺇﻧﲈ ﺗﺘﻢ ﺑﻨﻈﺎﻡ ﻣﺘﻘﻦ ﻭﻣﻴﺰﺍﻥ ﺩﻗﻴﻖ ﻭﺣﻜﻤﺔ ﺗﺎﻣﺔ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻘﻮﺩ ﻫﺬﻩ‬
‫ﺍﻟﺮﺣﻠﺔ ﺍﳌﺴﺘﻤﺮﺓ ﻭﻳﻤﺴﻚ ﺑﺰﻣﺎﻣﻬﺎ‪ ،‬ﻳﻘﻮﺩﻫﺎ ﺑﺒﺼﲑﺓ ﻭﻳﺴ ﹼﻴﺮﻫﺎ ﺑﺤﻜﻤﺔ‪ ،‬ﻭﻳﺴﻮﻗﻬﺎ ﺑﺘﺪﺑﲑ ﺑﺤﻴﺚ ﻟﻮ‬
‫ﺍﲢﺪﺕ ﲨﻴﻊ ﺍﻟﻌﻘﻮﻝ ﻭﺃﺻﺒﺤﺖ ﻋﻘ ﹰ‬
‫ﻼ ﻭﺍﺣﺪ ﹰﺍ ﳌﺎ ﺑﻠﻎ ﻣﻌﺮﻓ ﹶﺔ ﻛﻨﻪ ﻫﺬﻩ ﺍﻟﺮﺣﻠﺔ ﻭﻻ ﻳﺼﻞ ﺇﱃ ﺇﺩﺭﺍﻙ‬
‫ﺣﻜﻤﺘﻬﺎ‪ ،‬ﻧﺎﻫﻴﻚ ﻋﻦ ﺃﻥ ﳚﺪ ﻓﻴﻬﺎ ﻧﻘﺼ ﹰﺎ ﺃﻭ ﻗﺼﻮﺭ ﹰﺍ‪.‬‬
‫ﺍﻟﺨﺎﻟﻖ ﺗﻠﻚ ﺍﳌﺼﻨﻮﻋﺎﺕ ﺍﻟﻠﻄﻴﻔﺔ ﺍﳌﺤﺒﻮﺑﺔ‬
‫ﹸ‬ ‫ﻭﻫﻜﺬﺍ ﺿﻤﻦ ﻫﺬﻩ ﺍﳋﻼﻗﻴﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻳﺴﻮﻕ‬
‫ﺇﻟﻴﻪ ‪-‬ﻭﻻﺳﻴﲈ ﺍﻷﺣﻴﺎﺀ‪ -‬ﺇﱃ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﺩﻭﻥ ﺃﻥ ﻳﻤﻬﻠﻬﺎ ﻟﺘﺘﻔﺴﺢ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‪ .‬ﻭﻳﻌﻔﻴﻬﺎ ﻣﻦ‬
‫ﻣﻬﲈﲥﺎ ﰲ ﺣﻴﺎﲥﺎ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺩﻭﻥ ﺃﻥ ﻳﺪﻋﻬﺎ ﺗﻨﴩﺡ ﻭﺗﻨﺒﺴﻂ‪ ،‬ﻓﻴﻤﻸ ﺩﺍﺭ ﺿﻴﺎﻓﺘﻪ ﻫﺬﻩ ﺑﺎﻟﻀﻴﻮﻑ‬
‫ﻼ ﻣﻦ ﺍﻟﻜﺮﺓ ﺍﻷﺭﺿﻴﺔ ﻣﺎ ﻳﺸﺒﻪ ﻟﻮﺣﺔ ﻛﺘﺎﺑﺔ‬‫ﻭﻳﺨ ﹼﻠﻴﻬﺎ ﻣﻨﻬﻢ ﺑﺎﺳﺘﻤﺮﺍﺭ ﺩﻭﻥ ﺭﺿﺎﻫﻢ‪ ،‬ﺟﺎﻋ ﹰ‬
‫‪-‬ﻛﺎﻟﺴﺒﻮﺭﺓ‪ -‬ﻳﻜﺘﺐ ﻓﻴﻬﺎ ﺑﺎﺳﺘﻤﺮﺍﺭ ﻗﻠﻢ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ﻛﺘﺎﺑﺎﺗﻪ ﻭﳚﺪﺩﻫﺎ‪ ،‬ﻭﻳﺒﺪﳍﺎ‪ ،‬ﺑﺘﺠﻠﻴﺎﺕ ﹶﻣﻦ‬
‫﴿ ‪) ﴾O N‬ﺍﻟﺒﻘﺮﺓ‪.(٢٥٨:‬‬

‫ﺍﻟﺨﻼﻗﻴﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻣﻘﺘﻀﻴ ﹰﺎ‬

‫ﹼ‬ ‫ﻭﻫﻜﺬﺍ‪ ،‬ﻓﺈﻥ ﺳﺮ ﹰﺍ ﻣﻦ ﺃﴎﺍﺭ ﻫﺬﻩ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻭﻫﺬﻩ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٣٢‬‬
‫ﺃﺳﺎﺳ ﹰﺎ ﻣﻦ ﻣﻘﺘﻀﻴﺎﲥﺎ ﻭﺳﺒﺒ ﹰﺎ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﺍﻋﻴﺔ ﳍﺎ ﺇﻧﲈ ﻫﻮ ﺣﻜﻤ ﹲﺔ ﻋﻈﻴﻤﺔ ﻻ ﺣﺪﹼ ﳍﺎ ﻭﻻﳖﺎﻳﺔ‪،‬‬
‫ﻫﺬﻩ ﺍﳊﻜﻤﺔ ﺗﺘﺸﻌﺐ ﺇﱃ ﺛﻼﺙ ﺷﻌﺐ ﻣﻬﻤﺔ‪:‬‬
‫ﻓﺎﻟﺸﻌﺒﺔ ﺍﻷﻭﱃ ﻣﻦ ﺗﻠﻚ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﻫﻲ ﺃﻥ ﱠ‬
‫ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻔﻌﺎﻟﻴﺔ ‪-‬ﺟﺰﺋﻴ ﹰﺎ ﻛﺎﻥ ﺃﻡ ﻛﻠﻴ ﹰﺎ‪ -‬ﻳﻮﺭﺙ ﻟﺬﺓﹰ‪ ،‬ﺑﻞ ﱠ‬
‫ﺇﻥ ﰲ ﻛﻞ ﻓﻌﺎﻟﻴﺔ‬
‫ﻟﺬﺓﹰ‪ ،‬ﺑﻞ ﺍﻟﻔﻌﺎﻟﻴﺔ ﻧﻔﺴﻬﺎ ﻫﻲ ﻋﻴ ﹸﻦ ﺍﻟﻠﺬﺓ‪ ،‬ﺑﻞ ﺍﻟﻔﻌﺎﻟﻴﺔ ﻫﻲ ﺗﻈﺎﻫﺮ ﺍﻟﻮﺟﻮﺩ ﺍﻟﺬﻱ ﻫﻮ ﻋﻴ ﹸﻦ ﺍﻟﻠﺬﺓ‪،‬‬
‫ﻭﻫﻮ ﺍﻧﺘﻔﺎﺿ ﹲﺔ ﺑﺎﻟﺘﺒﺎﻋﺪ ﻋﻦ ﺍﻟﻌﺪﻡ ﺍﻟﺬﻱ ﻫﻮ ﻋﻴ ﹸﻦ ﺍﻷﱂ‪.‬‬
‫ﻛﻞ ﻗﺎﺑﻠﻴﺔ ﻳﺮ ﹸﻗﺐ ﺑﻠﻬﻔﺔ ﻭﻟﺬﺓ ﻣﺎ ﻳﻨﻜﺸﻒ ﻋﻦ ﻗﺎﺑﻠﻴﺎﺗﻪ ﺑﻔﻌﺎﻟﻴﺔ ﻣﺎ‪ ،‬ﻭﺇﻥ‬ ‫ﺻﺎﺣﺐ ﱢ‬
‫ﹶ‬ ‫ﻭﺣﻴﺚ ﱠ‬
‫ﺇﻥ‬
‫ﻟﺬﺓ ﻣﺜﻠﲈ ﻳﻮ ﹼﻟﺪ ﻟﺬﺓﹰ‪ ،‬ﻭﺇﻥ ﺻﺎﺣﺐ ﻛﻞ ﻛﲈﻝ ﺃﻳﻀ ﹰﺎ‬ ‫ﺗﻈﺎﻫﺮ ﻛﻞ ﺍﺳﺘﻌﺪﺍﺩ ﺑﻔﻌﺎﻟﻴﺔ ﺇﻧﲈ ﻫﻮ ﻧﺎﺷﺊ ﻣﻦ ﹴ‬
‫ﹲ‬
‫ﹲ‬
‫ﻭﻛﲈﻝ‬ ‫ﺗﻈﺎﻫﺮ ﻛﲈﻻﺗﻪ ﺑﺎﻟﻔﻌﺎﻟﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﰲ ﻛﻞ ﻓﻌﺎﻟﻴﺔ ﻟﺬ ﹲﺓ ﻛﺎﻣﻨﺔ ﻣﻄﻠﻮﺑ ﹲﺔ ﻛﻬﺬﻩ‬ ‫ﹴ‬
‫ﻭﻟﺬﺓ‬ ‫ﻳﺘﺎﺑﻊ ﺑﻠﻬﻔﺔ‬
‫ﹶ‬
‫ﻟﺮﲪﺔ ﻭﺍﺳﻌﺔ ﻭﳏﺒﺔ‬ ‫ﹴ‬ ‫ﺗﺠﻠﻴﺎﺕ ﹴ‬
‫ﺃﺯﻟﻴﺔ‬ ‫ﻭﺗﺸﺎﻫﺪ ﰲ ﻋﺎﱂ ﺍﻷﺣﻴﺎﺀ‬ ‫ﻧﻔﺴﻬﺎ ﻛﲈﻝ‪،‬‬
‫ﹸ‬ ‫ﹶ‬ ‫ﳏﺒﻮﺏ ﻛﻬﺬﺍ‪ ،‬ﻭﺍﻟﻔﻌﺎﻟﻴﺔ ﹸ‬
‫ﻻ ﳖﺎﻳﺔ ﳍﺎ ﻧﺎﺑﻌﺔ ﻣﻦ ﺣﻴﺎﺓ ﴎﻣﺪﻳﺔ‪ ..‬ﻓﻼ ﺷﻚ ﺃﻥ ﺗﻠﻚ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺗﺪﻝ ﻋﲆ‪ :‬ﺃﻥ ﺍﻟﺬﻱ ﻳﺤ ﹼﺒﺐ‬
‫ﻧﻔﺴﻪ ﺇﱃ ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻭﻳﺤ ﹼﺒﻬﻢ ﻭﻳﺮﲪﻬﻢ ﺑﺈﺳﺒﺎﻍ ﻧﹺ ﹶﻌﻤﻪ ﻭﺃﻟﻄﺎﻓﻪ ﻋﻠﻴﻬﻢ ﻋﲆ ﻫﺬﻩ ﺍﻟﺼﻮﺭﺓ ﺍﳌﻄﻠﻘﺔ‪،‬‬ ‫ﹶ‬
‫ﺗﻘﺘﴤ ﺣﻴﺎﺗﹸﻪ ﺍﻟﴪﻣﺪﻳﺔ ﻋﺸﻘ ﹰﺎ ﻣﻄﻠﻘ ﹰﺎ ﻻﻫﻮﺗﻴ ﹰﺎ )ﺇﺫﺍ ﺟﺎﺯ ﺍﻟﺘﻌﺒﲑ( ﻭﻣﺤﺒ ﹰﺔ ﻣﻘﺪﺳﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﻭﻟﺬ ﹰﺓ‬
‫ﻣﻨـﺰﻫﺔ ﺳﺎﻣﻴﺔ‪ ..‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﻟﺸﺆﻭﻥ ﺍﻹﳍﻴﺔ ﺍﳌﻘﺪﺳﺔ ﺍﻟﻼﺋﻘﺔ ﺑﻘﺪﺳﻴﺘﻪ ﻭﺍﳌﻨﺎﺳﺒﺔ ﻟﻮﺟﻮﺏ‬
‫‪-‬ﻣﻨﻪ‪ -‬ﹼ‬
‫ﻭﺟﻮﺩﻩ‪ .‬ﻓﺘﻠﻚ ﺍﻟﺸﺆﻭﻥ ﺍﻹﳍﻴﺔ ﺑﻤﺜﻞ ﻫﺬﻩ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺘﻲ ﻻ ﺣﺪ ﳍﺎ‪ ،‬ﻭﺑﻤﺜﻞ ﻫﺬﻩ ﺍﳋﻼﻗﻴﺔ ﺍﻟﺘﻲ ﻻ‬
‫ﻭﺗﺨﻀﻪ ﺧﻀ ﹰﺎ‪.‬‬
‫ﹼ‬ ‫ﳖﺎﻳﺔ ﳍﺎ‪ ،‬ﺗﺠﺪﱢ ﺩ ﺍﻟﻌﺎ ﹶﻟﻢ ﻭﺗﺒﺪﱢ ﻟﻪ‬
‫ﺍﻟﺸﻌﺒﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺣﻜﻤﺔ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻹﳍﻴﺔ ﺍﳌﻄﻠﻘﺔ ﺍﳌﺘﻮﺟﻬﺔ ﺇﱃ ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ‪:‬‬
‫ﻫﺬﻩ ﺍﳊﻜﻤﺔ ﺗﻄﻞ ﻋﲆ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﻨﻰ‪.‬‬
‫ﺻﺎﺣﺐ‬
‫ﹸ‬ ‫ﻛﻞ ﲨﺎﻝ ﻳﺮﻏﺐ ﺃﻥ ﻳﺮ￯ ﺟﻤﺎ ﹶﻟﻪ ﻭ ﹸﻳﺮ ﹶﻳﻪ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻳﻮ ﹼﺩ‬
‫ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺻﺎﺣﺐ ﱢ‬
‫ﺍﳌﻬﺎﺭﺓ ﺃﻥ ﻳﻠﻔﺖ ﺍﻷﻧﻈﺎﺭ ﺇﻟﻴﻪ ﺑﻌﺮﺽ ﻣﻬﺎﺭﺍﺗﻪ ﻭﺇﻋﻼﻧﻪ ﻋﻨﻬﺎ‪ .‬ﻓﺎﳊﻘﻴﻘﺔ ﺍﳉﻤﻴﻠﺔ ﺍﻟﻜﺎﻣﻨﺔ‪ ،‬ﻭﺍﳌﻌﻨﻰ‬
‫ﺍﳉﻤﻴﻞ ﺍﳌﺨﺒﻮﺀ ﻳﺘﻄﻠﻌﺎﻥ ﺇﺫﻥ ﺇﱃ ﺍﻻﻧﻄﻼﻕ ﻭﺍﺳﺘﻘﻄﺎﺏ ﺍﻷﻧﻈﺎﺭ‪.‬‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺮﺻﻴﻨﺔ ﺳﺎﺭﻳ ﹲﺔ ﰲ ﻛﻞ ﳾﺀ‪ ،‬ﱟ‬
‫ﻛﻞ ﺣﺴﺐ ﺩﺭﺟﺘﻪ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﻛﻞ‬
‫ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﻛﻞ ﺍﺳﻢ ﻣﻦ ﺃﻟﻒ ﺍﺳﻢ ﻭﺍﺳﻢ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻟﻠﺠﻤﻴﻞ ﺍﳌﻄﻠﻖ ﻭﻟﻠﻘﻴﻮﻡ‬
‫‪٥٣٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﹴ‬
‫ﻭﻛﲈﻝ ﺣﻘﻴﻘﻲ‪ ،‬ﻭﲨﺎﻝ ﺣﻘﻴﻘﻲ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﲨﻴﻠﺔ ﺑﺎﻫﺮﺓ‬ ‫ﺫﻱ ﺍﳉﻼﻝ‪ ،‬ﻳﻨﻄﻮﻱ ﻋﲆ ﹸﺣ ﹴ‬
‫ﺴﻦ ﺣﻘﻴﻘﻲ‪،‬‬
‫ﺑﺸﻬﺎﺩﺓ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻛﻠﻬﺎ‪ ،‬ﻭﲡﻠﻴﺎﺕ ﺗﻠﻚ ﺍﻷﺳﲈﺀ ﺍﻟﻈﺎﻫﺮﺓ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺇﺷﺎﺭﺍﺕ ﻧﻘﻮﺷﻬﺎ ﺍﻟﺒﺪﻳﻌﺔ ﻓﻴﻬﺎ‪،‬‬
‫ﻛﻞ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﻛﻞ ﺍﺳﻢ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ﻓﻴﻬﺎ ﻣﻦ ﺍﳊﺴﻦ ﻭﺍﳉﲈﻝ ﻭﺍﳊﻘﺎﺋﻖ‬ ‫ﺑﻞ ﺇﻥ ﱠ‬
‫ﺍﳉﻤﻴﻠﺔ ﻣﺎ ﻻ ﳛﴫﻩ ﺣﺪﹼ ‪.‬‬
‫ﻭﺣﻴﺚ ﺇﻥ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻭﻫﺬﻩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻫﻲ ﻣﺮﺍﻳﺎ ﻋﺎﻛﺴﺔ ﻟﺘﺠﻠﻴﺎﺕ ﲨﺎﻝ ﻫﺬﻩ ﺍﻷﺳﲈﺀ‬
‫ﻧﻘﻮﺵ ﺗﻠﻚ ﺍﻷﺳﲈﺀ ﺍﳉﻤﻴﻠﺔ‪ ..‬ﻭﻫﻲ ﺻﺤﺎﺋ ﹸﻔﻬﺎ‬
‫ﹸ‬ ‫ﹸﻌﺮﺽ ﻓﻴﻬﺎ‬‫ﻟﻮﺣﺎﺕ ﺑﺪﻳﻌﺔ ﺗ ﹶ‬
‫ﹲ‬ ‫ﺍﳌﻘﺪﺳﺔ‪ ..‬ﻭﻫﻲ‬
‫ﹺ‬
‫ﲡﻠﻴﺎﲥﺎ ﻏﲑ‬ ‫ﺍﻟﺘﻲ ﺗﻌ ﹼﺒﺮ ﻋﻦ ﺣﻘﺎﺋﻘﻬﺎ ﺍﳉﻤﻴﻠﺔ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﺗﻠﻚ ﺍﻷﺳﲈﺀ ﺍﻟﺪﺍﺋﻤﺔ ﺍﳋﺎﻟﺪﺓ ﺳﺘﹶﻌﺮﺽ‬
‫ﻣﺴﻤﺎﻫﺎ ﺍﳊﻖ‬
‫ﺻﺤﺎﺋﻒ ﻛﺘﹸﺒﻬﺎ ﺃﻣﺎ ﹶﻡ ﻧﻈﺮ ﹼ‬
‫ﹶ‬ ‫ﺍﳌﺤﺪﻭﺩﺓ‪ ،‬ﻭﺗﱪﺯ ﹶ‬
‫ﻧﻘﻮﺷﻬﺎ ﺍﳊﻜﻴﻤﺔ ﻏﲑ ﺍﳌﻌﺪﻭﺩﺓ‪ ،‬ﻭﺗﹸﺸﻬﺮ‬
‫ﻼ ﻋﻦ ﻋﺮﺿﻬﺎ ﺃﻣﺎ ﹶﻡ ﺃﻧﻈﺎﺭ ﻣﺎ ﻻ ﻳﻌﺪ ﻣﻦ ﺫﻭﻱ ﺍﻷﺭﻭﺍﺡ ﻭﺫﻭﻱ‬ ‫ﻭﻫﻮ »ﺍﻟﻘﻴﻮﻡ« ﺫﻭ ﺍﳉﻼﻝ‪ ،‬ﻓﻀ ﹰ‬
‫ﺍﻟﺸﻌﻮﺭ ﳌﻄﺎﻟﻌﺘﻬﺎ ﻭﺍﻟﺘﺄﻣﻞ ﻓﻴﻬﺎ‪ .‬ﻭﻻ ﺑﺪ ﺃﳖﺎ ﺗﺠﺪﹼ ﺩ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻋﺎﻣﺔ ﻭﻋﲆ ﺍﻟﺪﻭﺍﻡ ﺑﺘﺠﻠﻴﺎﲥﺎ ﻭﺗﹸﺒﺪﱢ ﹸﻟﻬﺎ‬
‫ﺍﺳﺘﻨﺎﺩ ﹰﺍ ﺇﱃ ﺫﻟﻚ ﺍﻟﻌﺸﻖ ﺍﻹﳍﻲ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﺑﻨﺎ ﹰﺀ ﻋﲆ ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ ﺍﻹﳍﻴﺔ‪ ،‬ﻭﺫﻟﻚ ﻷﺟﻞ ﺇﺑﺮﺍﺯ‬
‫ﺷﺨﻮﺹ ﻻ ﺣﺪﹼ ﳍﺎ ﻣﻦ ﺷﺨﺺ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻇﻬﺎﺭ‬ ‫ﹴ‬ ‫ﻟﻮﺣﺎﺕ ﻻ ﳖﺎﻳﺔ ﳍﺎ ﻣﻦ ﳾﺀ ﳏﺪﻭﺩ‪ ،‬ﻭﻋﺮﺽ‬ ‫ﹴ‬
‫ﺣﻘﺎﺋﻖ ﻛﺜﲑﺓ ﺟﺪ ﹰﺍ ﻣﻦ ﺣﻘﻴﻘﺔ ﻭﺍﺣﺪﺓ‪.‬‬

‫ﺍﻟﺸﻌﺎﻉ ﺍﻟﺮﺍﺑﻊ‪:‬‬
‫ﺍﻟﺸﻌﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺣﻜﻤﺔ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ ﺍﻟﻤﺤ ﹼﻴﺮﺓ ﰲ ﺍﻟﻜﻮﻥ‪:‬‬
‫ﺍﻟﺴﺮﻭﺭ‬
‫ﹶ‬ ‫ﺴﺮ ﺑﺈﺭﺿﺎﺀ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻛﻞ ﺫﻱ ﺭﺃﻓﺔ ﻳﻨﴩﺡ ﺇﺫﺍ ﻣﺎ ﺃﺩﺧﻞ‬ ‫ﻫﻲ ﺃﻥ ﱠ‬
‫ﻛﻞ ﺫﻱ ﺭﲪﺔ ﹸﻳ ﱡ‬
‫ﺇﱃ ﻗﻠﻮﺏ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﺒﺘﻬﺞ ﺫﻭ ﺍﳌﺤﺒﺔ ﺑﺈﲠﺎﺝ ﳐﻠﻮﻗﺎﺗﻪ ﺍﳉﺪﻳﺮﺓ ﺑﺎﻟﺒﻬﺠﺔ‪ ،‬ﻛﲈ ﻳﺴﻌﺪ ﱡ‬
‫ﻛﻞ ﺫﻱ‬
‫ﻛﻞ ﻋﺎﺩﻝ ﺑﺠﻌﻞ ﺃﺻﺤﺎﺏ‬ ‫ﳘﺔ ﻋﺎﻟﻴﺔ ﻭﺻﺎﺣﺐ ﻏﲑﺓ ﻭﺷﻬﺎﻣﺔ ﺑﺈﺳﻌﺎﺩﻩ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻭﻣﺜﻠﲈ ﻳﻔﺮﺡ ﱡ‬
‫ﺍﻟﻤﻘﺼﺮﻳﻦ‪ ،‬ﻳﺰﻫﻮ‬
‫ﹼ‬ ‫ﺍﳊﻘﻮﻕ ﻳﻨﺎﻟﻮﻥ ﺣ ﱠﻘﻬﻢ ﻭﻳﺸﻜﺮﻭﻧﻪ ﻟﻮﺿﻊ ﺍﳊﻖ ﰲ ﻧﺼﺎﺑﻪ ﻭﺇﻧﺰﺍﻝ ﺍﻟﻌﻘﺎﺏ ﻋﲆ‬
‫ﱡ‬
‫ﻛﻞ ﺻﻨﹼﺎﻉ ﻣﺎﻫﺮ ﻭﻳﻔﺘﺨﺮ ﺑﻌﺮﺽ ﺻﻨﻌﺘﻪ ﻭﺇﺷﻬﺎﺭ ﻣﻬﺎﺭﺗﻪ ﻟﺪ￯ ﻗﻴﺎﻡ ﻣﺼﻨﻮﻋﺎﺗﻪ ﺑﺈﻧﺘﺎﺝ ﻣﺎ ﻛﺎﻥ‬
‫ﻳﺘﻮﻗﻌﻪ ﻋﲆ ﺃﺗﻢ ﻭﺟﻪ ﻳﺘﺼﻮﺭﻩ‪.‬‬
‫ﱞ‬
‫ﻓﻜﻞ ﻣﻦ ﻫﺬﻩ ﺍﻟﺪﺳﺎﺗﲑ ﺍﳌﺬﻛﻮﺭﺓ ﺁﻧﻔ ﹰﺎ‪ ،‬ﻗﺎﻋﺪ ﹲﺓ ﺃﺳﺎﺳﻴﺔ ﻋﻤﻴﻘﺔ ﺭﺍﺳﺨﺔ ﺟﺎﺭﻳﺔ ﰲ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‬
‫ﻣﺜﻠﲈ ﲡﺮﻱ ﰲ ﻋﺎﱂ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٣٤‬‬
‫ﻭﺿﺤﻨﺎ ﰲ »ﺍﳌﻮﻗﻒ ﺍﻟﺜﺎﲏ ﻣﻦ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﻼﺛﲔ« ﺃﻣﺜﻠﺔ ﺛﻼﺛﺔ ﺗﺒﲔ ﺟﺮﻳﺎﻥ‬
‫ﻭﻟﻘﺪ ﹼ‬
‫ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻷﺳﺎﺳﻴﺔ ﰲ ﲡﻠﻴﺎﺕ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ‪ ،‬ﻧﺮ￯ ﻣﻦ ﺍﳌﻨﺎﺳﺐ ﺍﺧﺘﺼﺎﺭﻫﺎ ﻫﻨﺎ ﻓﻨﻘﻮﻝ‪:‬‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﺭﲪﺔ ﻓﺎﺋﻘﺔ ﻭﳘﺔ ﻋﺎﻟﻴﺔ ﻣﻊ ﻣﻨﺘﻬﻰ ﺍﻟﻜﺮﻡ ﻭﺍﻟﺴﺨﺎﺀ‪ ،‬ﻳﺴﻌﺪﻩ ﺟﺪ ﹰﺍ ﺃﻥ ﻳﻐﺪﻕ‬
‫ﱠ‬
‫ﻋﲆ ﻓﻘﺮﺍﺀ ﻣﺪﻗﻌﲔ ﻭﳏﺎﻭﻳﺞ ﻣﻀﻄﺮﻳﻦ ﻭﻳﺘﻔﻀﻞ ﻋﻠﻴﻬﻢ ﺑﻜﺮﻣﻪ ﻭﺟﻮﺩﻩ‪ ،‬ﻓ ﹸﻴﻌﺪﹼ ﳍﻢ ﻣﻮﺍﺋﺪﹶ ﻭﻻﺋﻢ‬
‫ﻓﺎﺧﺮﺓ ﻭﻣﺄﻛﻮﻻﺕ ﻧﻔﻴﺴﺔ ﻋﲆ ﻣﺘﻦ ﺳﻔﻴﻨﺔ ﻋﺎﻣﺮﺓ ﲡﺮﻱ ﲠﻢ ﰲ ﺑﺤﺎﺭ ﺍﻷﺭﺽ ﻟ ﹸﻴﺪﺧﻞ ﺍﻟﺒﻬﺠ ﹶﺔ‬
‫ﻭﺍﻟﴪﻭﺭ ﰲ ﻗﻠﻮﲠﻢ ﺿﻤﻦ ﺳﻴﺎﺣﺔ ﲨﻴﻠﺔ ﻭﻧﺰﻫﺔ ﻟﻄﻴﻔﺔ‪ ..‬ﻓﻬﺬﺍ ﺍﻟﺸﺨﺺ ﻳﺴﺘﻤﺘﻊ ﻣﻦ ﻣﻈﺎﻫﺮ‬
‫ﺻﺪﺭﻩ ﺍﻧﺸﺮﺍﺣ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ﻭﻫﻮ ﻳﺸﺎﻫﺪ ﲤﺘﻌﻬﻢ ﺑﻤﺒﺎﻫﺞ‬
‫ﹸ‬ ‫ﺍﻟﺸﻜﺮ ﺍﳌﻨﺒﻌﺜﺔ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻭﻳﻨﴩﺡ‬
‫ﺍﻟﻨﻌﻢ ﻭﺍﻵﻻﺀ‪ ،‬ﻭﻳﻔﺘﺨﺮ ﺑﴪﻭﺭﻫﻢ ﻭﻳﺰﻫﻮ ﺑﻔﺮﺣﻬﻢ‪ ..‬ﻛﻞ ﺫﻟﻚ ﺑﻤﻘﺘﴣ ﻣﺎ ﺃﻭﺩﻉ ﺍﷲ ﰲ ﻓﻄﺮﺗﻪ‬
‫ﻣﻦ ﺳﺠﺎﻳﺎ ﺳﺎﻣﻴﺔ ﻭﺻﻔﺎﺕ ﺭﻓﻴﻌﺔ‪.‬‬
‫ﹴ‬
‫ﻭﻣﻮﻇﻒ ﻟﻠﺘﻮﺯﻳﻊ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺑﻤﺜﺎﺑﺔ ﹴ‬
‫ﺃﻣﻴﻦ ﻋﲆ ﻭﺩﺍﺋﻊ ﺍﳋﺎﻟﻖ ﺍﻟﻜﺮﻳﻢ‬
‫ﻟﻴﺲ ﹼﺇﻻ ‪ ،‬ﺇﺫﺍ ﻛﺎﻥ ﻳﺴﺘﻤﺘﻊ ﻭﻳﻨﴩﺡ ﻭﻳﺘﻠﺬﺫ ﺇﱃ ﻫﺬﺍ ﺍﻟﻘﺪﺭ ﻟﺪ￯ ﺇﻛﺮﺍﻣﻪ ﺍﻵﺧﺮﻳﻦ ﰲ ﺿﻴﺎﻓﺔ‬
‫ﺟﺰﺋﻴﺔ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﻥ ﻳﺎ ﺗﺮ￯ ﺑـ»ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ‪ - ﴾ j i h ﴿ -‬ﺍﻟﺬﻱ ﺗﻨﻄﻠﻖ ﺇﻟﻴﻪ ﹸ‬
‫ﺁﻳﺎﺕ‬
‫ﹴ‬
‫ﳐﻠﻮﻗﺎﺕ ﻻ ﺣﺪﹼ ﳍﻢ ﻣﻦ‬ ‫ﺃﻛﻒ ﺍﻟﺜﻨﺎﺀ ﻭﺍﻟﺮﴇ ﺑﺎﻟﺪﻋﺎﺀ ﻭﺍﻟﺘﴬﻉ ﻣﻦ‬
‫ﺍﳊﻤﺪ ﻭﺍﻟﺸﻜﺮ ﻭﺗﹸﺮﻓﻊ ﺇﻟﻴﻪ ﱡ‬
‫ﺍﻷﺣﻴﺎﺀ ﺇﱃ ﺍﻹﻧﺴﺎﻥ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺍﳉﻦ ﻭﺍﻷﺭﻭﺍﺡ‪ ،‬ﺍﻟﺬﻳﻦ ﲪﻠﻬﻢ ﰲ ﺳﻔﻴﻨﺔ ﺍﻟﺮﲪﻦ ‪-‬ﺍﻷﺭﺽ‪-‬‬
‫ﻭﺃﺳﺒﻎ ﻋﻠﻴﻬﻢ ﻧﹺ ﹶﻌﻤﻪ ﻇﺎﻫﺮ ﹰﺓ ﻭﺑﺎﻃﻨﺔ ﺑﺄﻧﻮﺍﻉ ﻣﻄﻌﻮﻣﺎﺗﻪ ﺍﳌﻨﺴﺠﻤﺔ ﺗﻤﺎﻣ ﹰﺎ ﻣﻊ ﻣﺎ ﻏﺮﺯ ﻓﻴﻬﻢ ﻣﻦ ﺃﺫﻭﺍﻕ‬
‫ﻛﻞ ﹴ‬
‫ﺟﻨﺔ ﻣﻦ‬ ‫ﻼ ﻋﻦ ﺟﻌﻠﻪ ﱠ‬ ‫ﻭﺗﻔﻀﻞ ﻋﻠﻴﻬﻢ ﲠﺬﻩ ﺍﻟﺴﻴﺎﺣﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻜﻮﻥ‪ .‬ﻓﻀ ﹰ‬ ‫ﱠ‬ ‫ﻭﺃﺭﺯﺍﻕ‪،‬‬
‫ﻓﺠﻤﻴﻊ‬
‫ﹸ‬ ‫ﺍﻷﻧﻔﺲ ﻭﺗﻠﺬ ﺍﻷﻋﲔ‪...‬‬
‫ﹸ‬ ‫ﺟﻨﺎﻧﻪ ﰲ ﺩﺍﺭ ﺍﳋﻠﻮﺩ‪ ،‬ﺩﺍﺭ ﺿﻴﺎﻓﺔ ﺩﺍﺋﻤﺔ ﹸﻣﻌﺪﱠ ﺓ ﻓﻴﻬﺎ ﻛﻞ ﻣﺎ ﺗﺸﺘﻬﻴﻪ‬
‫ﺁﻳﺎﺕ ﺍﻟﺸﻜﺮ ﻭﺍﳊﻤﺪ ﻭﺍﻟﺮﴇ ﺍﳌﻨﻄﻠﻘﺔ ﻣﻦ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻗﺎﻃﺒﺔ ﻭﺍﳌﻨﺒﻌﺜﺔ ﻣﻦ ﴎﻭﺭﻫﻢ‬
‫ﻭﻓﺮﺣﻬﻢ ﻭﺍﺑﺘﻬﺎﺟﻬﻢ ﺑﺎﻟﻨﻌﻢ ﻭﺍﻵﻻﺀ ﺍﻟﻌﻤﻴﻤﺔ ﻋﻠﻴﻬﻢ ﻭﺍﳌﺘﻮﺟﻬﺔ ﻛﻠﻬﺎ ﺇﱃ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﺗﻮ ﱠﻟﺪ ﻣﻦ‬
‫ﺍﻟﺸﺆﻭﻥ ﺍﻹﳍﻴﺔ‪ ،‬ﺍﳌﻘﺪﺳﺔ ﺍﻟﺘﻲ ﺗﻘﺘﴤ ﻫﺬﻩ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ ﻭﺍﳋﻼﻗﻴﺔ ﺍﳌﺴﺘﻤﺮﺓ‪ ،‬ﺗﻠﻚ ﺍﻟﺸﺆﻭﻥ‬
‫ﺍﻟﺘﻌﺒﻴﺮ ﻋﻨﻬﺎ ﻭﱂ ﻳﺆ ﹶﺫﻥ ﻟﻨﺎ ﺑﺎﻹﻓﺼﺎﺡ ﻋﻨﻬﺎ‪ ،‬ﺑﻞ ﺭﺑﲈ ﹸﻳﺸﺎﺭ ﺇﻟﻴﻬﺎ ﺑﺄﺳﲈﺀ‪ :‬ﺍﻟﺮﴇ ﺍﳌﻘﺪﺱ‬
‫ﹸ‬ ‫ﺍﻟﺘﻲ ﹶﻳﻌﺠﺰ‬
‫ﻭﺍﻻﻓﺘﺨﺎﺭ ﺍﳌﻘﺪﺱ ﻭ ﺍﻟﻠﺬﺓ ﺍﳌﻘﺪﺳﺔ ﻭﻣﺎ ﺷﺎﲠﻬﺎ ﻣﻦ ﺍﻷﺳﲈﺀ ﺍﻟﺘﻲ ﻧﹸﻌ ﹼﺒﺮ ﲠﺎ ‪-‬ﻧﺤﻦ ﺍﻟﺒﴩ‪ -‬ﻋﻦ‬
‫ﺍﻟﻤﻨـﺰﻫﺔ‪.‬‬
‫ﹼ‬ ‫ﻣﻌﺎﲏ ﺍﻟﺮﺑﻮﺑﻴﺔ‬
‫‪٥٣٥‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻭﻣﺜﺎﻝ ﺁﺧﺮ‪:‬‬
‫ﺣﺎﻙ ‪-‬ﺑﻼ ﺍﺳﻄﻮﺍﻧﺔ‪ -‬ﻳﻌ ﹼﺒﺮ ﻋﲈ ﻳﺮﻳﺪﻩ ﻣﻨﻪ ﻭﻳﻌﻤﻞ ﻋﲆ ﺃﻓﻀﻞ‬ ‫ﺇﺫﺍ ﻗﺎﻡ ﺻﻨﹼﺎﻉ ﻣﺎﻫﺮ‪ ،‬ﺑﺼﻨﻊ ﹴ‬
‫ﺻﻮﺭﺓ ﻳﺮﻏﺒﻬﺎ ﻫﻮ‪ ،‬ﻛﻢ ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﻟﺼﻨﺎﻉ ﻣﻔﺘﺨﺮ ﹰﺍ‪ ،‬ﻭﻛﻢ ﻳﻜﻮﻥ ﻣﺘﻠﺬﺫ ﹰﺍ ﻣﻦ ﺭﺅﻳﺔ ﺻﻨﻌﺘﻪ ﻋﲆ ﻫﺬﻩ‬
‫ﺍﻟﺼﻮﺭﺓ ﻭﻛﻢ ﻳﻜﻮﻥ ﻣﺴﺮﻭﺭ ﹰﺍ ﺣﺘﻰ ﻳﺮﺩﺩ ﰲ ﻧﻔﺴﻪ‪» :‬ﻣﺎ ﺷﺎﺀ ﺍﷲ«‪..‬‬
‫ﹺ‬
‫ﺻﺎﻧﻌﻬﺎ ﺇﱃ ﻫﺬﻩ‬ ‫ﻓﺈﺫﺍ ﻛﺎﻧﺖ ﺻﻨﻌ ﹲﺔ ﺻﻐﲑﺓ ﺻﻮﺭﻳﺔ ‪-‬ﻣﻦ ﺩﻭﻥ ﺇﳚﺎﺩ ﺣﻘﻴﻘﻲ‪ -‬ﺗﺜﲑ ﰲ ﺭﻭﺡ‬
‫ﺍﻟﺪﺭﺟﺔ ﻣﻦ ﻣﺸﺎﻋﺮ ﺍﻻﻓﺘﺨﺎﺭ ﻭﺍﻟﺮﴇ‪ .‬ﻓﻜﻴﻒ ﺑﺎﻟﺼﺎﻧﻊ ﺍﳊﻜﻴﻢ ﺍﻟﺬﻱ ﺃﻭﺟﺪ ﻫﺬﻩ ﺍﳌﻮﺟﻮﺩﺍﺕ‬
‫ﻛ ﱠﻠﻬﺎ ﻭﺟﻌﻠﻬﺎ ﻣﻮﺳﻴﻘﻰ ﺇﳍﻴﺔ ﺗﻌ ﹼﺒﺮ ﻋﻦ ﺷﻜﺮﻫﺎ ﻭﺗﺴﺒﻴﺤﻬﺎ ﻭﺗﻘﺪﻳﺴﻬﺎ ﺑﺄﻧﻮﺍ ﹴﻉ ﻣﻦ ﺍﻟﻨﻐﲈﺕ ﻭﺃﻧﻮﺍﻉ‬
‫ﻼ ﻋﲈ ﺃﺳﺒﻎ ﻋﲆ ﻛﻞ ﻧﻮﻉ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﱢ‬
‫ﻭﻛﻞ‬ ‫ﻣﻦ ﺍﻟﻜﻼﻡ‪ ،‬ﻛﲈ ﺟﻌﻠﻬﺎ ﻣﺼﻨﻌ ﹰﺎ ﻋﺠﻴﺒ ﹰﺎ ﻓﻀ ﹰ‬
‫ﹴ‬
‫ﺻﻨﻌﺔ ﻣﺘﻘﻨﺔ ﺑﺪﻳﻌﺔ ﻣﺘﺒﺎﻳﻨﺔ ﻣﻌﺠﺰﺓ ﺑﺨﻮﺍﺭﻗﻬﺎ‪ ،‬ﺃﺿﻒ ﺇﱃ ﺫﻟﻚ ﺍﳌﻜﺎﺋﻦ‬ ‫ﻋﺎ ﹶﻟﻢ ﻣﻦ ﻋﻮﺍﱂ ﺍﻟﻜﻮﻥ ﻣﻦ‬
‫ﺍﻟﻜﺜﲑﺓ ﺍﻟﺘﻲ ﺃﻭﺩﻋﻬﺎ ﰲ ﺭﺅﻭﺱ ﺫﻭﻱ ﺍﳊﻴﺎﺓ ﺍﻟﺸﺒﻴﻬﺔ ﺑﺎﳊﺎﻛﻲ ﻭﺁﻻﺕ ﺍﻟﺘﺼﻮﻳﺮ ﻭﺃﺟﻬﺰﺓ ﺍﻟﺒﺚ‬
‫ﻭﺍﻻﺳﺘﻘﺒﺎﻝ‪ ،‬ﺑﻞ ﺃﻭﺩﻉ ﺃﻋﺠﺐ ﻣﻦ ﻫﺬﻩ ﺍﻷﺟﻬﺰﺓ ﺍﳌﻌﺠﺰﺓ ﺣﺘﻰ ﰲ ﺭﺃﺱ ﺃﺻﻐﺮ ﺣﻴﻮﺍﻥ! ﺑﻞ ﱂ‬
‫ﻳﻮﺩﻉ ﰲ ﺭﺃﺱ ﺍﻹﻧﺴﺎﻥ ﳎﺮﺩ ﹴ‬
‫ﺣﺎﻙ ﺑﻼ ﺍﺳﻄﻮﺍﻧﺔ‪ ،‬ﻭﻻ ﺁﻟﺔ ﺗﺼﻮﻳﺮ ﺑﻼ ﻋﺪﺳﺔ‪ ،‬ﻭﻻ ﻫﺎﺗﻔ ﹰﺎ ﺑﻼ ﺳﻠﻚ‬
‫ﺑﻞ ﻣﻜﺎﺋﻦ ﺃﻋﺠﺐ ﺑﻜﺜﲑ ﻭﺧﻮﺍﺭﻕ ﺃﻋﻈﻢ ﻭﺃﻋﻈﻢ ﳑﺎ ﺫﻛﺮ ﺑﻜﺜﲑ‪.‬‬
‫ﻓﲈ ﹸﻳﻨﺸﺌﻪ ﻋﻤﻞ ﻫﺬﻩ ﺍﳌﻜﺎﺋﻦ ﺍﻟﻌﺎﻣﻠﺔ ﻭﻓﻖ ﺇﺭﺍﺩﺗﻪ ﻭﺍﻟﻤﻮ ﹶﺩﻋﺔ ﰲ ﺭﺃﺱ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺨﻠﻮﻕ ﰲ‬
‫ﺃﺣﺴﻦ ﺗﻘﻮﻳﻢ ﻣﻦ ﻣﻌﺎﲏ ﺍﻻﻓﺘﺨﺎﺭ ﺍﳌﻘﺪﺱ ﻭﺍﻟﺮﴇ ﺍﳌﻘﺪﺱ‪ ،‬ﻭﺃﻣﺜﺎﳍﺎ ﻣﻦ ﺍﳌﻌﺎﲏ ﺍﳉﻠﻴﻠﺔ ﻭﺍﻟﺸﺆﻭﻥ‬
‫ﺍﳌﻘﺪﺳﺔ ﻟﻠﺮﺑﻮﺑﻴﺔ ‪-‬ﺍﻟﺘﻲ ﻫﻲ ﻣﻦ ﻫﺬﺍ ﺍﻟﻨﻮﻉ‪ -‬ﻳﺴﺘﻠﺰﻡ ﺣﺘﻤ ﹰﺎ ﻫﺬﻩ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ ﺍﳌﺸﺎﻫﺪﺓ‪.‬‬
‫ﺣﻖ ﺍﳌﻈﻠﻮﻡ ﻣﻦ ﺍﻟﻈﺎﱂ‬
‫ﻭﺭﺿﻰ ﻋﻨﺪﻣﺎ ﻳﺄﺧﺬ ﱠ‬
‫ﹰ‬ ‫ﻭﻣﺜ ﹰ‬
‫ﻼ‪ :‬ﺇﻥ ﺍﳊﺎﻛﻢ ﺍﻟﻌﺎﺩﻝ ﳚﺪ ﻟﺬ ﹰﺓ ﻭﻣﺘﻌﺔ‬
‫ﻭﻳﺴﺮ ﻟﺪ￯‬
‫ﹼ‬ ‫ﻭﳚﻌﻞ ﺍﳊﻖ ﻳﺄﺧﺬ ﻧﺼﺎ ﹶﺑﻪ‪ ،‬ﻭﻳﻔﺘﺨﺮ ﻟﺪ￯ ﺻﻴﺎﻧﺘﻪ ﺍﻟﻀﻌﻔﺎ ﹶﺀ ﻣﻦ ﴍﻭﺭ ﺍﻷﻗﻮﻳﺎﺀ‪،‬‬
‫ﻣﻨﺤﻪ ﻛﻞ ﻓﺮﺩ ﻣﺎ ﻳﺴﺘﺤﻘﻪ ﻣﻦ ﺣﻘﻮﻕ‪ ..‬ﻛﻞ ﺫﻟﻚ ﻣﻦ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳊﺎﻛﻤﻴﺔ ﻭﺍﻟﻌﺪﺍﻟﺔ ﻭﻗﻮﺍﻋﺪﳘﺎ‬
‫ﹶ‬
‫ﺷﺮﺍﺋﻂ ﺍﳊﻴﺎﺓ ﰲ‬ ‫ﹺ‬
‫ﺑﻤﻨﺤﻪ‬ ‫ﺍﻷﺳﺎﺱ‪ .‬ﻓﻼﺑﺪ ﺃﻥ ﺍﳊﺎﻛﻢ ﺍﳊﻜﻴﻢ ﺍﻟﻌﺎﺩﻝ ﺍﻟﺬﻱ ﻫﻮ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ«‬
‫ﺻﻮﺭﺓ ﺣﻘﻮﻕ ﺍﳊﻴﺎﺓ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ ﻛﺎﻓﺔ ﻭﻻﺳﻴﲈ ﺍﻷﺣﻴﺎﺀ‪ ..‬ﻭﺑﺈﺣﺴﺎﻧﻪ ﺇﻟﻴﻬﻢ ﺑﺄﺟﻬﺰﺓ ﲢﺎﻓﻆ ﻋﲆ‬
‫ﺣﻴﺎﲥﻢ‪ ..‬ﻭﺑﺤﲈﻳﺘﻪ ﺍﻟﻀﻌﻔﺎﺀ ﻣﻦ ﴍﻭﺭ ﺍﻷﻗﻮﻳﺎﺀ ﺑﻜﻞ ﺭﲪﺔ ﻭﺭﺃﻓﺔ‪ ..‬ﻭﺑﺘﻮﻟﻴﻪ ﺇﻇﻬﺎﺭ ﴎ ﺍﻟﻌﺪﺍﻟﺔ‬
‫ﻼ‪ ..‬ﻭﺑﺈﻧﺰﺍﻝ ﳾﺀ ﻣﻦ ﺍﻟﻌﻘﻮﺑﺔ ﺑﺎﻟﻈﺎﳌﲔ ‪-‬ﰲ‬‫ﻛﻞ ﺫﻱ ﺣﻖ ﻣﻦ ﺍﻷﺣﻴﺎﺀ ﺣ ﱠﻘﻪ ﻛﺎﻣ ﹰ‬
‫ﰲ ﺍﻟﻜﻮﻥ ﺑﺈﻋﻄﺎﺀ ﱢ‬
‫ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ -‬ﻭﺑﺨﺎﺻﺔ ﻣﺎ ﳛﺼﻞ ﻣﻦ ﺍﻟﺘﺠﲇ ﺍﻟﻜﺎﻣﻞ ﻟﻠﻌﺪﺍﻟﺔ ﺍﻟﻌﻈﻤﻰ ﰲ ﺍﳌﺤﻜﻤﺔ ﺍﻟﻜﱪ￯ ﻟﻴﻮﻡ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٣٦‬‬
‫ﹴ‬
‫ﻭﻣﻌﺎﻥ ﻗﺪﺳﻴﺔ‬ ‫ﺍﳊﴩ ﺍﻷﻋﻈﻢ‪ ..‬ﳛﺼﻞ ﻣﻦ ﻛﻞ ﻫﺬﺍ ﻣﺎ ﻧﻌﺠﺰ ﻋﻦ ﺍﻟﺘﻌﺒﲑ ﻋﻨﻪ ﻣﻦ ﺷﺆﻭﻥ ﺭﺑﺎﻧﻴﺔ‬
‫ﺟﻠﻴﻠﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﻘﺘﴤ ﻫﺬﻩ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ ﰲ ﺍﻟﻜﻮﻥ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﰲ ﺿﻮﺀ ﻫﺬﻩ ﺍﻷﻣﺜﻠﺔ ﺍﻟﺜﻼﺛﺔ‪:‬‬
‫ﻭﻛﻞ ﺍﺳﻢ ﻣﻨﻬﺎ ﺧﺎﺻﺔ‪ ،‬ﻳﻘﺘﴤ ﻫﺬﻩ ﹼ‬
‫ﺍﻟﺨﻼﻗﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ‪ ،‬ﺣﻴﺚ‬ ‫ﻓﺈﻥ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﻋﺎﻣﺔ‪ ،‬ﱠ‬
‫ﻳﻜﻮﻥ ﻣﺤﻮﺭ ﹰﺍ ﻟﻘﺴﻢ ﻣﻦ ﻫﺬﻩ ﺍﻟﺸﺆﻭﻥ ﺍﻹﳍﻴﺔ ﺍﳌﻘﺪﺳﺔ ﻭﺃﻣﺜﺎﳍﺎ ﺿﻤﻦ ﻫﺬﻩ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ‪.‬‬
‫ﺍﻟﺜﻤﺎﺭ‬ ‫ﹴ‬
‫ﻗﺎﺑﻠﻴﺔ ﻭﻛﻞ ﺍﺳﺘﻌﺪﺍﺩ ﻳﻮﺭﺙ ﻓﺮﺣ ﹰﺎ ﻭﺍﻧﺸﺮﺍﺣ ﹰﺎ ﻭﻟﺬﺓﹰ‪ ،‬ﺑﻤﻨﺤﻬﺎ‬ ‫ﻭﺣﻴﺚ ﺇﻥ ﻛﻞ‬
‫ﹸ‬
‫ﻭﺍﻟﻔﻮﺍﺋﺪ ﻟﺪ￯ ﺍﻧﺒﺴﺎﻃﻬﺎ ﻭﺍﻧﻜﺸﺎﻓﻬﺎ‪ ..‬ﻭﺇﻥ ﻛﻞ ﻣﻮﻇﻒ ﻳﺸﻌﺮ ‪-‬ﻋﻨﺪ ﺇﲤﺎﻡ ﺍﻟﻮﻇﻴﻔﺔ ﻭﺇﳖﺎﺋﻬﺎ ﻋﲆ‬
‫ﻭﺃﻱ ﺭﺍﺣﺔ‪ ..‬ﻭﺇﻥ ﺟﻨﻲ ﺛﻤﺮﺍﺕ ﻛﺜﲑﺓ ﻣﻦ ﺑﺬﺭﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻭﺍﻏﺘﻨﺎ ﹶﻡ ﹺ‬
‫ﺭﺑﺢ‬ ‫ﺍﻟﻮﺟﻪ ﺍﳌﻄﻠﻮﺏ‪ -‬ﺑﺮﺍﺣﺔ ﹼ‬
‫ﻣﺌﺎﺕ ﺍﻟﺪﺭﺍﻫﻢ ﻣﻦ ﺩﺭﻫﻢ ﻭﺍﺣﺪ‪ ،‬ﻫﻲ ﺣﺎﻻﺕ ﻣﻔﺮﺣﺔ ﺟﺪ ﹰﺍ ﻷﺻﺤﺎﲠﺎ ﻭﺗﻌﺪﹼ ﲡﺎﺭﺓ ﺭﺍﺑﺤﺔ ﳍﻢ‪..‬‬
‫ﻓﻼﺑﺪ ﺃﻥ ﻳﻔﻬﻢ ﻣﺪ￯ ﺃﳘﻴﺔ ﺍﳌﻌﺎﲏ ﺍﳌﻘﺪﺳﺔ ﻭﺷﺆﻭﻥ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﻹﳍﻴﺔ ﺍﻟﻨﺎﺷﺌﺔ ﻣﻦ ﺍﻟﻔﻌﺎﻟﻴﺔ‬
‫ﺍﻟﺪﺍﺋﻤﺔ ﻭﺍﳋﻼﻗﻴﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺍﻟﺘﻲ ﺗﻜﺸﻒ ﻋﻦ ﲨﻴﻊ ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ﺍﻟﺘﻲ ﻻ ﲢﺪ‪ ،‬ﻭﲨﻴﻊ ﺍﻟﻘﺎﺑﻠﻴﺎﺕ‬
‫ﺍﻟﺘﻲ ﻻ ﺗﻌﺪ‪ ،‬ﳉﻤﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ‪ ..‬ﻭﺍﻟﺘﻲ ﺗﹸﻨﻬﻲ ﻭﻇﻴﻔ ﹶﺔ ﲨﻴﻊ ﺍﳌﺨﻠﻮﻗﺎﺕ ﺑﻌﺪ ﺃﻥ‬
‫ﺗﺴﺘﺨﺪﻣﻬﺎ ﰲ ﻭﻇﺎﺋﻒ ﺟﺴﻴﻤﺔ ﻭﺗﺮ ﹼﻗﻴﻬﺎ ﲠﺬﺍ ﺍﻟﺘﴪﻳﺢ ﺇﱃ ﻣﺮﺍﺗﺐ ﺃﺳﻤﻰ ﻭﺃﻋﲆ ‪-‬ﻛ ﹶﹶﺄ ﹾﻥ ﺗﺮﻗﻰ‬
‫ﹺ‬
‫ﻭﺍﳌﻌﺎﺩﻥ ﺇﱃ ﺣﻴﺎﺓ ﺍﻟﻨﺒﺎﺗﺎﺕ‪ ،‬ﻭﺍﻟﻨﺒﺎﺗﺎﺕ ﺇﱃ ﺩﺭﺟﺔ ﺣﻴﺎﺓ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺑﲈ‬ ‫ﺍﻟﻌﻨﺎﺻﺮ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﳌﻌﺎﺩﻥ‪،‬‬
‫ﹶ‬
‫ﺗﻤﺪﹼ ﻫﺎ ﻣﻦ ﺭﺯﻕ‪ ،‬ﻭﺍﳊﻴﻮﺍﻧﺎﺕ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺸﺎﻋﺮﺓ ﻭﺍﻟﻌﺎﻟﻴﺔ ﺑﺎﻟﺸﻜﺮ ﻭﺍﳊﻤﺪ‪ -‬ﻭﺍﻟﺘﻲ ﲡﻌﻞ‬
‫ﻛﻞ ﻛﺎﺋﻦ ﻳﺨ ﹸﻠﻒ ﺃﻧﻮﺍﻋ ﹰﺎ ﻣﻦ ﺍﻟﻮﺟﻮﺩ ﻛﺮﻭﺣﻪ ﻭﻣﺎﻫﻴﺘﻪ ﻭﻫﻮﻳﺘﻪ ﻭﺻﻮﺭﺗﻪ ﺑﻌﺪ ﺯﻭﺍﻝ ﻇﺎﻫﺮ ﻭﺟﻮﺩﻩ‬
‫ﻟﺘﺆﺩﻱ ﺍﳌﻬﻤﺔ ﻧﻔﺴﻬﺎ ﻛﲈ ﻭﺿﺢ ﰲ »ﺍﳌﻜﺘﻮﺏ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﴩﻳﻦ«‪.‬‬
‫ﺟﻮﺍﺏ ﻗﺎﻃﻊ ﻋﻦ ﺳﺆﺍﻝ ﻣﻬﻢ‬
‫ﻳﻘﻮﻝ ﻗﺴﻢ ﻣﻦ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ‪ :‬ﱠ‬
‫ﺇﻥ ﺍﻟﺬﻱ ﻳﻐ ﹼﻴﺮ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﻔﻌﺎﻟﻴﺔ ﺩﺍﺋﻤﺔ ﻭﻳﺒﺪﹼ ﳍﺎ‪ ،‬ﻳﻠﺰﻡ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻫﻮ ﻣﺘﻐﻴﺮ ﹰﺍ ﻭﻣﺘﺤﻮ ﹰ‬
‫ﻻ ﺃﻳﻀ ﹰﺎ‪.‬‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﻛﻼ ﺛﻢ ﻛﻼ‪ .‬ﹶ‬
‫ﺣﺎﺵ ﷲ ﺃﻟﻒ ﺃﻟﻒ ﻣﺮﺓ ﹶ‬
‫ﺣﺎﺵ ﷲ!‬
‫ﺇﻥ ﺗﻐ ﹼﻴ ﹶﺮ ﺃﻭﺟﻪ ﺍﳌﺮﺍﻳﺎ ﰲ ﺍﻷﺭﺽ‪ ،‬ﻻ ﻳﺪﻝ ﻋﲆ ﺗﻐ ﹼﻴﺮ ﺍﻟﺸﻤﺲ ﰲ ﺍﻟﺴﲈﺀ‪ ،‬ﺑﻞ ﻳﺪﻝ ﻋﲆ ﺇﻇﻬﺎﺭ‬
‫ﲡﺪﺩ ﲡﻠﻴﺎﺕ ﺍﻟﺸﻤﺲ‪ .‬ﻓﻜﻴﻒ ﺑﺎﻟﺬﻱ ﻫﻮ ﺃﺯﱄ ﻭﺃﺑﺪﻱ ﻭﴎﻣﺪﻱ ﻭﰲ ﻛﲈﻝ ﻣﻄﻠﻖ ﻭﰲ ﺍﺳﺘﻐﻨﺎﺀ‬
‫‪٥٣٧‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻭﺍﻟﻤﻨـﺰﻩ ﻋﻦ ﺍﻹﻣﻜﺎﻥ‬
‫ﹼ‬ ‫ﻣﻄﻠﻖ )ﻋﻦ ﺍﳋﻠﻖ ( ﻭﻫﻮ ﺍﻟﻜﺒﲑ ﺍﳌﺘﻌﺎﻝ ﺍﳌﻘﺪﺱ ﻋﻦ ﺍﳌﺎﺩﺓ ﻭﺍﳌﻜﺎﻥ ﻭﺍﳊﺪﻭﺩ‪،‬‬
‫ﻭﺍﳊﺪﻭﺙ‪ ،‬ﻓﺘﻐ ﹼﻴﺮ ﻫﺬﺍ ﺍﻟﺬﺍﺕ ﺍﻷﻗﺪﺱ ﹲ‬
‫ﳏﺎﻝ ﺑﺎﳌﺮﺓ‪.‬‬
‫ﻼ ﻋﲆ ﺗﻐ ﹼﻴﺮﻩ ﻫﻮ‪ ،‬ﺑﻞ ﻫﻮ ﺩﻟﻴﻞ ﻋﲆ ﻋﺪﻡ ﺗﻐﲑﻩ‪ ،‬ﻭﻋﺪﻡ‬ ‫ﺛﻢ ﺇﻥ ﺗﻐﲑ ﺍﻟﻜﺎﺋﻨﺎﺕ‪ ،‬ﻟﻴﺲ ﺩﻟﻴ ﹰ‬
‫ﻳﺤﺮﻙ ﺃﺷﻴﺎ ﹰﺀ ﻋﺪﻳﺪﺓ ﺑﺎﻧﺘﻈﺎﻡ ﺩﻗﻴﻖ ﻭﻳﻐ ﹼﻴﺮﻫﺎ‪ ،‬ﻻﺑﺪ ﹼﺃﻻ ﻳﻜﻮﻥ‬
‫ﻷﻥ ﺍﻟﺬﻱ ﹼ‬‫ﺗﺤﻮﻟﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ .‬ﱠ‬
‫ﹼ‬
‫ﻣﺘﻐﻴﺮ ﹰﺍ ﹼ‬
‫ﻭﺃﻻ ﻳﺘﺤﺮﻙ‪..‬‬
‫ﻛﺮﺍﺕ ﻛﺒﲑﺓ ﻭﺻﻐﲑﺓ ﻣﺮﺗﺒﻄﺔ ﺑﻌﺪﺓ ﺧﻴﻮﻁ؛ ﺣﺮﻛﺔ‬ ‫ﹴ‬ ‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺃﻧﻚ ﺇﺫﺍ ﻛﻨﺖ ﲢﺮﻙ‬
‫ﻣﻨﺘﻈﻤﺔ ﻭﺩﺍﺋﻤﺔ‪ ،‬ﻭﺗﻀﻌﻬﺎ ﰲ ﺃﻭﺿﺎﻉ ﻣﻨﺘﻈﻤﺔ‪ ،‬ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻜﻮﻥ ﺃﻧﺖ ﺛﺎﺑﺘ ﹰﺎ ﰲ ﻣﻜﺎﻧﻚ ﺩﻭﻥ ﺃﻥ‬
‫ﺗﺘﺤﻮﻝ ﻋﻨﻪ ﹼ‬
‫ﻭﺇﻻ ﺍﺧﺘﻞ ﺍﻻﻧﺘﻈﺎﻡ‪.‬‬
‫ﻳﺤﺮﻙ ﺑﺎﻧﺘﻈﺎﻡ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﺤﺮﻙ‪ ،‬ﻭﺍﻟﺬﻱ ﻳﻐ ﹼﻴﺮ‬
‫ﻭﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﳌﺸﻬﻮﺭﺓ‪» :‬ﺇﻥ ﺍﻟﺬﻱ ﹼ‬
‫ﺑﺎﺳﺘﻤﺮﺍﺭ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻜﻮﻥ ﻣﺘﻐﻴﺮ ﹰﺍ«‪ .‬ﻛﻲ ﻳﺴﺘﻤﺮ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﰲ ﺍﻧﺘﻈﺎﻣﻪ‪.‬‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﺇﻥ ﺍﻟﺘﻐﲑ ﻭﺍﻟﺘﺒﺪﻝ ﻧﺎﺷﺊ ﻣﻦ ﺍﳊﺪﻭﺙ‪ ،‬ﻭﻣﻦ ﺍﻟﺘﺠﺪﺩ ﺑﻘﺼﺪ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﻟﻜﲈﻝ‪،‬‬
‫ﻭﻣﻦ ﺍﳊﺎﺟﺔ‪ ،‬ﻭﻣﻦ ﺍﳌﺎﺩﻳﺔ‪ ،‬ﻭﻣﻦ ﺍﻹﻣﻜﺎﻥ‪ .‬ﺃﻣﺎ ﺍﻟﺬﺍﺕ ﺍﻷﻗﺪﺱ؛ ﻓﻬﻮ ﻗﺪﻳﻢ ﺃﺯﱄ‪ ،‬ﻭﰲ ﻛﲈﻝ ﻣﻄﻠﻖ‪،‬‬
‫ﻣﻨﺰﻩ ﻋﻦ ﺍﳌﺎﺩﺓ‪ ،‬ﻭﻫﻮ ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻓﻼﺑﺪ ﺃﻥ ﺍﻟﺘﺒﺪﻝ ﻭﺍﻟﺘﻐﲑ ﳏﺎﻝ ﰲ‬
‫ﻭﰲ ﺍﺳﺘﻐﻨﺎﺀ ﻣﻄﻠﻖ‪ ،‬ﹼ‬
‫ﺣﻘﻪ ﻭﻏﲑ ﳑﻜﻦ ﺃﺻ ﹰ‬
‫ﻼ‪.‬‬

‫ﺍﻟﺸﻌﺎﻉ ﺍﳋﺎﻣﺲ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﺇﺫﺍ ﺃﺭﺩﻧﺎ ﺃﻥ ﻧﺮ￯ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﺍﷲ »ﺍﻟﻘﻴﻮﻡ« ﻓﲈ ﻋﻠﻴﻨﺎ ﹼﺇﻻ ﺃﻥ‬
‫ﻧﺠﻌﻞ ﺧﻴﺎ ﹶﻟﻨﺎ ﻭﺍﺳﻌ ﹰﺎ ﺟﺪ ﹰﺍ ﺑﺤﻴﺚ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺸﺎﻫﺪ ﺍﻟﻜﻮﻥ ﺑﺄﴎﻩ‪ ،‬ﻓﻨﺠﻌﻞ ﻣﻨﻪ ﻧﻈﺎﺭﺗﲔ ﺇﺣﺪﺍﳘﺎ‬
‫ﺃﺻﻐﺮ ﺍﻟﺬﺭﺍﺕ‪ .‬ﻓﺈﺫﺍ ﻣﺎ ﻧﻈﺮﻧﺎ ﺑﺎﳌﻨﻈﺎﺭ ﺍﻷﻭﻝ‬
‫ﹶ‬ ‫ﺗﺮ￯ ﺃﺑﻌﺪﹶ ﺍﳌﺴﺎﻓﺎﺕ ﻛﺎﳌﺮﺻﺪ ﻭﺍﻷﺧﺮ￯ ﺗﺸﺎﻫﺪ‬
‫ﺃﻛﺒﺮ ﻣﻦ ﺍﻷﺭﺽ ﺑﺄﻟﻮﻑ‬
‫ﻧﺮ￯‪ :‬ﺃﻥ ﻣﻼﻳﲔ ﺍﻟﻜﺮﺍﺕ ﺍﻟﻀﺨﻤﺔ ﻭﺍﻟﻜﺘﻞ ﺍﳍﺎﺋﻠﺔ ﺍﻟﺘﻲ ﻣﻨﻬﺎ ﻣﺎ ﻫﻮ ﹸ‬
‫ﺃﻟﻄﻒ‬
‫ﹶ‬ ‫ﻋﻤﺪ ﻧﺮﺍﻫﺎ‪ ،‬ﻭﻫﻲ ﲡﺮﻱ ﺿﻤﻦ ﺃﺛﲑ ﻟﻄﻴﻒ‬
‫ﺍﳌﺮﺍﺕ‪ ،‬ﻗﺪ ﹸﺭﻓﻌﺖ ﺑﺘﺠﲇ ﺍﺳﻢ »ﺍﻟﻘﻴﻮﻡ« ﺑﻐﲑ ﹶ‬
‫ﱠ‬
‫ﻭﺗﺴﺨﺮ ﻷﺟﻞ ﺍﻟﻘﻴﺎﻡ ﺑﻤﻬﺎﻡ ﻋﻈﻴﻤﺔ ﰲ ﺣﺮﻛﺎﲥﺎ ﻭﰲ ﺛﺒﺎﲥﺎ ﺍﻟﻈﺎﻫﺮ‪.‬‬ ‫ﻣﻦ ﺍﳍﻮﺍﺀ‪،‬‬
‫ﺃﺻﻐﺮ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﺈﺫﺍ ﺑﻨﺎ ﺃﻣﺎﻡ ﺫﺭﺍﺕ ﻣﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺼﻐﺮ‬
‫ﹶ‬ ‫ﻟﻨﺮﺟﻊ ﺍﻵﻥ ﺇﱃ ﺍﳌﻨﻈﺎﺭ ﺍﻵﺧﺮ‪ ..‬ﻟﻨﺮ￯‬
‫‪-‬ﺑﺴﺮ ﺍﻟﻘﻴﻮﻣﻴﺔ‪ -‬ﻭﻫﻲ ﺗﺄﺧﺬ ﺃﻭﺿﺎﻋ ﹰﺎ ﻣﻨﺘﻈﻤﺔ ﺟﺪ ﹰﺍ ﻛﺎﻟﻨﺠﻮﻡ‪ ،‬ﻭﺗﺘﺤﺮﻙ‬
‫ﹼ‬ ‫ﺗﺸﻜﻞ ﺃﺟﺴﺎﻡ ﺍﻷﺣﻴﺎﺀ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٣٨‬‬
‫ﻭﻓﻖ ﻧﻈﺎﻡ ﻣﻌﲔ ﻭﺗﻨﺎﺳﻖ ﳐﺼﺺ ﻣﻨﺠﺰﺓ ﲠﺎ ﻭﻇﺎﺋﻒ ﲨﺔ‪ ،‬ﻓﺈﻥ ﺷﺌﺖ ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﻟﻜﺮﻳﺎﺕ ﺍﳊﻤﺮ‬
‫ﹴ‬
‫ﺣﺮﻛﺎﺕ ﺧﺎﺻﺔ ﺷﺒﻴﻬﺔ ﺑﺤﺮﻛﺎﺕ ﺍﳌﻮﻟﻮﻳﺔ ﻹﻧﺠﺎﺯ ﻣﻬﲈﺕ ﺟﺴﻴﻤﺔ ﰲ‬ ‫ﻭﺍﻟﺒﻴﺾ ﺗﺮﺍﳘﺎ ﺗﺘﺤﺮﻛﺎﻥ‬
‫ﺍﳉﺴﻢ ﻭﳘﺎ ﲡﺮﻳﺎﻥ ﰲ ﺍﻟﺴﻴﻞ ﺍﻟﺪﺍﻓﻖ ﻟﻠﺪﻡ‪.‬‬

‫)‪(١‬‬
‫ﺧﻼﺻﺔ ﺍﳋﻼﺻﺔ‬
‫ﻟﻘﺪ ﺍﺭﺗﺄﻳﻨﺎ ﺃﻥ ﻧﺪﺭﺝ ﻫﻨﺎ ﺧﻼﺻﺔ ﺗﺒﲔ ﺍﻟﻀﻴﺎ ﹶﺀ ﺍﳌﻘﺪﺱ ﺍﳊﺎﺻﻞ ﻣﻦ ﺍﻣﺘﺰﺍﺝ ﺃﻧﻮﺍﺭ ﺍﻷﺳﲈﺀ‬
‫ﺍﻟﺴﺘﺔ ﻟﻼﺳﻢ ﺍﻷﻋﻈﻢ‪ ،‬ﻛﺎﻣﺘﺰﺍﺝ ﺍﻷﻟﻮﺍﻥ ﺍﻟﺴﺒﻌﺔ ﻟﻀﻮﺀ ﺍﻟﺸﻤﺲ ‪- ﴾ j i h ﴿ -‬‬
‫ﻭﻷﺟﻞ ﻣﺸﺎﻫﺪﺓ ﻫﺬﺍ ﺍﻟﻨﻮﺭ ﺍﳌﻘﺪﺱ ﻧﺴﻮﻕ ﻫﺬﻩ ﺍﳋﻼﺻﺔ‪:‬‬
‫ﺗﺄﻣﻞ ﰲ ﻣﻮﺟﻮﺩﺍﺕ ﺍﻟﻜﻮﻥ ﻛﻠﻪ ﻭﺍﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻣﻦ ﻭﺭﺍﺀ ﻫﺬﺍ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ »ﺍﻟﻘﻴﻮﻡ«‬
‫ﻣﻨﺢ ﺍﻟﺒﻘﺎﺀ ﻭﺍﻟﺪﻭﺍﻡ ﻭﺍﻟﻘﻴﺎﻡ ﳍﺎ ﹶﺗﺮ‪ :‬ﺃﻥ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ »ﺍﳊﻲ« ﻗﺪ ﺟﻌﻞ ﺗﻠﻚ‬ ‫ﺍﻟﺬﻱ ﹶ‬
‫ﹺ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﻛ ﱠﻠﻬﺎ ﻣﻨﻮﺭﺓ ﺑﻨﻮﺭﻩ ﺍﻟﺰﺍﻫﺮ‪،‬‬ ‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﺍﳊﻴﺔ ﺳﺎﻃﻌ ﹰﺔ ﻣﻨﻮﺭﺓ ﺑﺘﺠﻠﻴﻪ ﺍﻟﺒﺎﻫﺮ‪ ،‬ﻭﺟﻌﻞ‬
‫ﺣﺘﻰ ﻳﻤﻜﻦ ﻣﺸﺎﻫﺪﺓ ﳌﻌﺎﻥ ﻧﻮﺭ ﺍﳊﻴﺎﺓ ﻋﲆ ﺍﻷﺣﻴﺎﺀ ﻛﺎﻓﺔ‪.‬‬
‫ﺿﻢ ﲨﻴﻊ‬
‫ﻭﺍﻵﻥ ﺍﻧﻈﺮ؛ ﺇﱃ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ »ﺍﻟﻔﺮﺩ« ﻣﻦ ﻭﺭﺍﺀ ﺍﺳﻢ »ﺍﳊﻲ« ﹶﺗﺮﻩ ﻗﺪ ﹼ‬
‫ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﺄﻧﻮﺍﻋﻬﺎ ﻭﺃﺟﺰﺍﺋﻬﺎ ﻭﺍﺳﺘﻮﻋﺒﻬﺎ ﺿﻤﻦ ﻭﺣﺪﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻬﻮ ﻳﻄﺒﻊ ﻋﲆ ﺟﺒﻬﺔ ﻛﻞ ﳾﺀ‬
‫ﺧﺘﻢ ﺍﻷﺣﺪﻳﺔ‪ ،‬ﻓﻴﺠﻌﻞ ﻛﻞ ﳾﺀ ﻳﻌﻠﻦ ﺗﺠ ﹼﻠﻴﻪ ﺑﺄﻟﺴﻨﺔ‬
‫ﺧﺘﻢ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪ ،‬ﻭﻳﻀﻊ ﻋﲆ ﻭﺟﻪ ﻛﻞ ﳾﺀ ﹶ‬
‫ﻻ ﺣﺪ ﳍﺎ ﻭﻻ ﳖﺎﻳﺔ‪.‬‬
‫ﺛﻢ ﺍﻧﻈﺮ ﻣﻦ ﺧﻠﻒ ﺍﺳﻢ »ﺍﻟﻔﺮﺩ« ﺇﱃ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ »ﺍﳊﻜﻢ« ﹶﺗﺮ‪ :‬ﺃﻧﻪ ﻗﺪ ﺿﻢ‬
‫ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛﻠﻬﺎ ﻣﻦ ﺃﻋﻈﻢ ﺩﺍﺋﺮﺓ ﻓﻴﻬﺎ ﺇﱃ ﺃﺻﻐﺮﻫﺎ ﻛﻠﻴ ﹰﺎ ﻛﺎﻥ ﺃﻡ ﺟﺰﺋﻴ ﹰﺎ ‪-‬ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﻨﺠﻮﻡ ﻭﺍﻧﺘﻬﺎﺀ‬
‫ﺇﱃ ﺍﻟﺬﺭﺍﺕ‪ -‬ﻣﻨﺢ ﻛﻞ ﻣﻮﺟﻮﺩ ﻣﺎ ﻳﺴﺘﺤﻖ ﻣﻦ ﻧﻈﺎﻡ ﻣﺜﻤﺮ ﻭﻣﺎ ﻳﻼﺋﻤﻪ ﻣﻦ ﺍﻧﺘﻈﺎﻡ ﺣﻜﻴﻢ ﻭﻣﺎ ﻳﻮﺍﻓﻘﻪ‬
‫ﻭﺭﺻﻌﻬﺎ ﺑﺘﺠﻠﻴﻪ ﺍﻟﺴﺎﻃﻊ‪.‬‬
‫ﻣﻦ ﺍﻧﺴﺠﺎﻡ ﻣﻔﻴﺪ‪ .‬ﻓﻠﻘﺪ ﺯ ﹼﻳﻦ ﺍﺳﻢ »ﺍﳊﻜﻢ« ﺍﻷﻋﻈﻢ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻛﻠﻬﺎ ﹼ‬
‫ﺛﻢ ﺍﻧﻈﺮ ﻣﻦ ﺧﻠﻒ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ »ﺍﳊﻜﻢ« ﺇﱃ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ »ﺍﻟﻌﺪﻝ«‬
‫ﺟﻤﻴﻊ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﻤﻮﺟﻮﺩﺍﲥﺎ ﺿﻤﻦ ﻓﻌﺎﻟﻴﺔ ﺩﺍﺋﻤﺔ‬
‫ﹶ‬ ‫‪-‬ﻛﲈ ﺃﻭﺿﺤﻨﺎﻩ ﰲ ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ -‬ﹶﺗﺮﻩ ﻳﺪﻳﺮ‬
‫ﹶ‬
‫ﺍﻟﻌﻘﻮﻝ ﰲ ﺣﲑﺓ ﻭﺇﻋﺠﺎﺏ‪،‬‬ ‫ﺑﻤﻮﺍﺯﻳﻨﻪ ﺍﻟﺪﻗﻴﻘﺔ ﻭﻣﻘﺎﻳﻴﺴﻪ ﺍﳊﺴﺎﺳﺔ ﻭﻣﻜﺎﻳﻴﻠﻪ ﺍﻟﻌﺎﺩﻟﺔ ﺑﺤﻴﺚ ﳚﻌﻞ‬
‫)‪ (١‬ﻫﺬﻩ ﺍﳋﻼﺻﺔ ﻫﻲ ﺍﻷﺳﺎﺱ ﺍﻟﺬﻱ ﺗﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺼﻐﲑﺓ ﻟ ﹼﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﲔ‪ ،‬ﻭﻫﻲ ﺯﺑﺪﺓ ﻣﻮﺿﻮﻋﺎﲥﺎ ﺍﻟﺘﻲ ﲢﻤﻞ‬
‫ﺃﴎﺍﺭ ﺍﻷﺳﲈﺀ ﺍﻟﺴﺘﺔ ﺍﳊﺴﻨﻰ ﻟﻼﺳﻢ ﺍﻷﻋﻈﻢ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٥٣٩‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻧﺠﻢ ﻣﻦ ﺍﻷﺟﺮﺍﻡ ﺍﻟﺴﲈﻭﻳﺔ ﺗﻮﺍﺯﻧﹶﻪ ﻟﺜﺎﻧﻴﺔ ﻭﺍﺣﺪﺓ‪ .‬ﺃﻱ ﺇﺫﺍ ﺍﻧﻔﻠﺖ ﻣﻦ ﲡﲇ ﺍﺳﻢ »ﺍﻟﻌﺪﻝ«‬
‫ﻓﻠﻮ ﻓﻘﺪ ﹲ‬
‫ﺍﻟﻬﺮﺝ ﻭﺍﳌﺮﺝ ﰲ ﺍﻟﻨﺠﻮﻡ ﻛ ﱢﻠﻬﺎ ﻭﻷ ﹼﺩ￯ ‪-‬ﻻ ﳏﺎﻟﺔ‪ -‬ﺇﱃ ﺣﺪﻭﺙ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﹸ‬ ‫ﱠ‬
‫ﻟﺤﻞ‬
‫ﻭﻫﻜﺬﺍ ﻓﻜﻞ ﺩﺍﺋﺮﺓ ﻣﻦ ﺩﻭﺍﺋﺮ ﺍﻟﻮﺟﻮﺩ ﱡ‬
‫ﻭﻛﻞ ﻣﻮﺟﻮﺩ ﻣﻦ ﻣﻮﺟﻮﺩﺍﲥﺎ ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺍﻟﺪﻭﺍﺋﺮ‬
‫ﺃﺻﻐﺮ ﺍﳌﻮﺟﻮﺩﺍﺕ ﰲ ﺍﳉﺴﻢ ﻣﻦ ﻛﺮﻳﺎﺕ ﲪﺮ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺣﺮﻛﺎﺕ‬ ‫ﺍﻟﻌﻈﻴﻤﺔ ‪-‬ﺍﳌﺴﲈﺓ ﺑﺪﺭﺏ ﺍﻟﺘﺒﺎﻧﺔ‪ -‬ﺇﱃ‬
‫ﻛﻞ ﻣﻨﻬﺎ ﻗﺪ ﹸﻓ ﹼﺼﻞ ﺗﻔﺼﻴ ﹰ‬
‫ﻼ ﺧﺎﺻ ﹰﺎ ﻭ ﹸﻗﺪﹼ ﺭ ﺗﻘﺪﻳﺮ ﹰﺍ ﺩﻗﻴﻘ ﹰﺎ ﻭﻗﻴﺲ ﺑﻤﻘﺎﻳﻴﺲ ﺣﺴﺎﺳﺔ‪ ،‬ﻭ ﹸﻣﻨﺢ‬ ‫ﻭﺑﻴﺾ‪ ،‬ﱞ‬
‫‪-‬ﻛﻞ ﻣﻨﻬﺎ‪ -‬ﺍﻟﻄﺎﻋﺔ ﺍﻟﺘﺎﻣﺔ ﻭﺍﻻﻧﻘﻴﺎﺩ ﺍﳌﻄﻠﻖ‬ ‫ﻼ ﻣﻌﻴﻨ ﹰﺎ ﻭﻭﺿﻌ ﹰﺎ ﻣﺨﺼﻮﺻ ﹰﺎ ﺑﺤﻴﺚ ﹸﻳﻈﻬﺮ ﱞ‬ ‫ﺷﻜ ﹰ‬
‫ﻭﺩﻳﻨﻮﻧ ﹰﺔ ﻛﺎﻣﻠﺔ ﻟﻸﻭﺍﻣﺮ ﺍﻟﺼﺎﺩﺭﺓ ﻣﻦ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﺃﻣﺮ »ﻛﻦ ﻓﻴﻜﻮﻥ« ﺍﺑﺘﺪﺍﺀ ﻣﻦ ﺟﻴﻮﺵ ﺍﻟﻨﺠﻮﻡ‬
‫ﺍﳍﺎﺋﻠﺔ ﺍﳌﺘﻸﻟﺌﺔ ﰲ ﺍﻟﻔﻀﺎﺀ ﺇﱃ ﺟﻴﻮﺵ ﺍﻟﺬﺭﺍﺕ ﺍﳌﺘﻨﺎﻫﻴﺔ ﰲ ﺍﻟﺼﻐﺮ‪.‬‬
‫ﻓﺎﻧﻈﺮ ﺍﻵﻥ ﻣﻦ ﺧﻠﻒ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﺍﷲ » ﺍﻟﻌﺪﻝ« ﻭﻣﻦ ﺧﻼﻟﻪ‪ ،‬ﻭﺷﺎﻫﺪ ﺍﻟﺘﺠﲇ‬
‫ﻭﺿﺤﻨﺎﻩ ﰲ ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪ -‬ﺗ ﹶﹶﺮ ‪ :‬ﺃﻥ ﻫﺬﺍ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ‬ ‫ﺍﻷﻋﻈﻢ ﻻﺳﻢ ﺍﷲ »ﺍﻟﻘﺪﻭﺱ« ‪-‬ﺍﻟﺬﻱ ﹼ‬
‫ﹺ‬
‫ﻣﻮﺟﻮﺩﺍﺕ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻧﻈﻴﻔ ﹰﺔ‪ ،‬ﻧﻘﻴﺔ ﻃﺎﻫﺮﺓ‪ ،‬ﺑﺮﺍﻗﺔ‪ ،‬ﺻﺎﻓﻴﺔ‪ ،‬ﺯﻛﻴﺔ‪،‬‬ ‫ﻻﺳﻢ »ﺍﻟﻘﺪﻭﺱ« ﻗﺪ ﺟﻌﻞ‬
‫ﻭﺣﻮﳍﺎ ﺇﱃ ﻣﺎ ﻳﺸﺒﻪ ﻣﺮﺍﻳﺎ ﲨﻴﻠﺔ ﳎﻠﻮﺓ ﻻﺋﻘﺔ ﻹﻇﻬﺎﺭ ﺍﳉﲈﻝ ﺍﻟﺒﺪﻳﻊ ﺍﳌﻄﻠﻖ‪ ،‬ﻭﺗﻨﺎﺳﺐ‬
‫ﻣﺰﻳﻨﺔ‪ ،‬ﻭﲨﻴﻠﺔ ﹼ‬
‫ﻋﺮﺽ ﲡﻠﻴﺎﺕ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪.‬‬
‫ﻋﻤﺖ ﺍﻟﻜﻮﻥ‬‫ﺃﻥ ﻫﺬﻩ ﺍﻷﺳﲈﺀ ﻭﺍﻷﻧﻮﺍﺭ ﺍﻟﺴﺘﺔ ﻟﻼﺳﻢ ﺍﻷﻋﻈﻢ‪ ،‬ﻗﺪ ﹼ‬ ‫ﻧﺤﺼﻞ ﳑﺎ ﺗﻘﺪﻡ‪ :‬ﱠ‬
‫ﻛﻠﻪ ﻭﻏﻄﺖ ﺍﳌﻮﺟﻮﺩﺍﺕ ﻗﺎﻃﺒﺔ ﻭ ﹶﻟ ﹶﻔ ﹶﻌﺘﹾﻬﺎ ﺑﺄﺳﺘﺎﺭ ﻣﺰﺭﻛﺸﺔ ﻣﻠﻮﻧﺔ ﺑﺄﺯﻫﻰ ﺍﻷﻟﻮﺍﻥ ﺍﳌﺘﻨﻮﻋﺔ ﻭﺃﺑﺪﻉ‬
‫ﺍﻟﻨﻘﻮﺵ ﺍﳌﺨﺘﻠﻔﺔ ﻭﺃﺭﻭﻉ ﺍﻟﺰﻳﻨﺎﺕ ﺍﳌﺘﺒﺎﻳﻨﺔ‪.‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻣﻦ ﺍﻟﺸﻌﺎﻉ ﺍﳋﺎﻣﺲ‪:‬‬
‫ﺇﻥ ﺟﻠﻮﺓ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﻟﻘﻴﻮﻣﻴﺔ ﻋﲆ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﺷﻌﺎﻋ ﹰﺎ ﻣﻦ ﻧﻮﺭﻫﺎ ﻣﺜﻠﲈ ﹼ‬
‫ﻳﻌﻢ ﺍﻟﻜﻮﻥ ﺑﻤﻈﺎﻫﺮ‬ ‫ﱠ‬
‫ﺍﻟﻮﺍﺣﺪﻳﺔ ﻭﺍﳉﻼﻝ‪ ،‬ﻓﺈﻧﻪ ﻳﱪﺯ ﻋﲆ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ‪-‬ﺍﻟﺬﻱ ﻳﻤﺜﻞ ﳏﻮﺭ ﺍﻟﻜﻮﻥ ﻭﻗﻄﺒﻪ ﻭﺛﻤﺮﺗﻪ‬
‫ﺃﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺍﻟﺘﻲ ﻫﻲ ﻗﺎﺋﻤ ﹲﺔ ﺑﴪ ﺍﻟﻘﻴﻮﻣﻴﺔ ﻓﻬﻲ‬
‫ﺍﻟﺸﺎﻋﺮﺓ‪ -‬ﻣﻈﺎﻫﺮ ﺍﻷﺣﺪﻳﺔ ﻭﺍﳉﲈﻝ‪ .‬ﻭﻫﺬﺍ ﻳﻌﻨﻲ‪ :‬ﱠ‬
‫ﺗﻘﻮﻡ ﺃﻳﻀ ﹰﺎ ‪-‬ﻣﻦ ﺟﻬﺔ‪ -‬ﺑﺎﻹﻧﺴﺎﻥ؛ ﺍﻟﺬﻱ ﻳﻤﺜﻞ ﺃﻛﻤﻞ ﻣﻈﻬﺮ ﻣﻦ ﻣﻈﺎﻫﺮ ﲡﲇ ﺍﺳﻢ »ﺍﻟﻘﻴﻮﻡ«‪ .‬ﺃﻱ‬
‫ﺇﻥ ﺍﻟﻘﻴﻮﻣﻴﺔ ﺗﺘﺠﲆ ﰲ ﺍﻹﻧﺴﺎﻥ ﺗﺠﻠﻴ ﹰﺎ ﳚﻌﻞ ﻣﻨﻪ ﻋﻤﻮﺩ ﹰﺍ ﺳﺎﻧﺪ ﹰﺍ ﻟﻠﻜﺎﺋﻨﺎﺕ ﺟﻤﻴﻌ ﹰﺎ‪ ،‬ﺑﻤﻌﻨﻰ ﺃﻥ ﻣﻌﻈﻢ‬
‫ﺍﻟﺤﻜﹶﻢ ﺍﻟﻈﺎﻫﺮﺓ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻭﺃﻏﻠﺐ ﻣﺼﺎﳊﻬﺎ ﻭﻏﺎﻳﺎﲥﺎ ﺗﺘﻮﺟﻪ ﺇﱃ ﺍﻹﻧﺴﺎﻥ‪.‬‬ ‫ﹺ‬

‫ﻧﻌﻢ‪ ،‬ﻳﺼﺢ ﺃﻥ ﻳﻘﺎﻝ‪ :‬ﺇﻥ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﺳﺒﺤﺎﻧﻪ ﻗﺪ ﺃﺭﺍﺩ ﻭﺟﻮﺩ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪،‬‬
‫ﻓﺨﻠﻖ ﺍﻟﻜﻮﻥ ﻷﺟﻠﻪ‪ ،‬ﻭﺫﻟﻚ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺪﺭﻙ ﲨﻴﻊ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﻨﻰ ﻭﻳﺘﺬﻭﻗﻬﺎ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٤٠‬‬
‫ﻼ‪ -‬ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﻣﻌﺎﲏ ﺗﻠﻚ ﺍﻷﺳﲈﺀ‬
‫ﺑﲈ ﺃﻭﺩﻉ ﺍﷲ ﻓﻴﻪ ﻣﻦ ﻣﺰﺍﻳﺎ ﻭﺧﺼﺎﺋﺺ ﺟﺎﻣﻌﺔ‪ .‬ﻓﻬﻮ ﻳﺪﺭﻙ ‪-‬ﻣﺜ ﹰ‬
‫ﺑﲈ ﻳﺘﺬﻭﻕ ﻣﻦ ﻟﺬﺍﺋﺬ ﺍﻷﺭﺯﺍﻕ ﺍﳌﻨﻬﻤﺮﺓ ﻋﻠﻴﻪ‪ ،‬ﺑﻴﻨﲈ ﻻ ﻳﺒﻠﻎ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺇﺩﺭﺍﻙ ﺗﻠﻚ ﺍﻷﺳﲈﺀ ﺑﺘﻠﻚ‬
‫ﺍﻷﺫﻭﺍﻕ ﺍﻟﺮﺯﻗﻴﺔ‪.‬‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﺠﻤﻴﻊ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪،‬‬ ‫ﺸﻌﺮ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ«‬‫ﻓﻸﺟﻞ ﺟﺎﻣﻌﻴﺔ ﺍﻹﻧﺴﺎﻥ ﺍﳌﻬﻤﺔ ﻳ ﹺ‬
‫ﹸ‬
‫ﻨﺤﻪ ﻣﻌﺪ ﹰﺓ ﻣﺎﺩﻳ ﹰﺔ ﻳﺴﺘﻄﻴﻊ ﲠﺎ ﺃﻥ ﻳﺘﺬﻭﻕ‬
‫ﻓﻤ ﹶ‬
‫ﻭﻳﺬﻭﻗﻪ ﻃﻌﻮ ﹶﻡ ﺁﻻﺋﻪ‪ ،‬ﹶ‬
‫ﹼ‬ ‫ﺃﻧﻮﺍﻉ ﺇﺣﺴﺎﻧﻪ‪،‬‬
‫ﹶ‬ ‫ﻭﻳﻌﺮﻓﻪ ﺑﺠﻤﻴﻊ‬
‫ﹼ‬
‫ﹺ‬
‫ﻣﺎ ﺃﻏﺪﻕ ﻋﻠﻴﻪ ﻣﻦ ﻧﻌ ﹴﻢ ﻟﺬﻳﺬﺓ ﻗﺪ ﺑﺴﻄﻬﺎ ﰲ ﹸﺳﻔﺮﺓ ﻭﺍﺳﻌﺔ ﺳﻌﺔ ﺍﻷﺭﺽ‪ .‬ﺛﻢ ﻭﻫﺐ ﻟﻪ ﺣﻴﺎﺓ‪،‬‬
‫ﺍﻟﻤ ﹶﻌﺪﹼ ﺓ ﻋﲆ ﹸﺳﻔﺮﺓ‬
‫ﻭﺟﻌﻞ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻛﺘﻠﻚ ﺍﳌﻌﺪﺓ ﺍﳌﺎﺩﻳﺔ ﺗﺴﺘﻄﻴﻊ ﺃﻥ ﺗﺘﻨﻌﻢ ﺑﺄﻧﻮﺍﻉ ﻣﻦ ﺍﻟﻨﻌﻢ ﹸ‬
‫ﻭﺍﺳﻌﺔ ﻣﻔﺮﻭﺷﺔ ﺃﻣﺎﻣﻬﺎ ﻭﺗﺘﻠﺬﺫ ﲠﺎ ﺑﲈ ﺯﻭﺩﻫﺎ ‪-‬ﺳﺒﺤﺎﻧﻪ‪ -‬ﻣﻦ ﻣﺸﺎﻋﺮ ﻭﺣﻮﺍﺱ ﳍﺎ ﺍﻟﻘﺪﺭﺓ ﺃﻥ ﲤﺘﺪ‬
‫‪-‬ﻛﺎﻷﻳﺪﻱ‪ -‬ﺇﱃ ﱢ‬
‫ﻛﻞ ﻧﻌﻤﺔ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻌﻢ‪ ،‬ﻓﺘﺆﺩﻱ ﻋﻨﺪ ﺫﻟﻚ ﺣ ﱠﻘﻬﺎ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﻜﺮ ﻭﺍﳊﻤﺪ‪.‬‬
‫ﺛﻢ ﻭﻫﺐ ﻟﻪ ‪-‬ﻓﻮﻕ ﻣﻌﺪﺓ ﺍﳊﻴﺎﺓ ﻫﺬﻩ‪ -‬ﻣﻌﺪﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ‪ ،‬ﻭﻫﺬﻩ ﺍﳌﻌﺪﺓ ﺗﻄﻠﺐ ﺭﺯﻗ ﹰﺎ ﻭﻧ ﹶﻌﻤ ﹰﺎ ﺃﻳﻀ ﹰﺎ‪.‬‬
‫ﺍﻟﻌﻘﻞ ﻭﺍﻟﻔﻜﺮ ﻭﺍﳋﻴﺎﻝ ﺑﻤﺜﺎﺑﺔ ﺃﻳﺪﻱ ﺗﻠﻚ ﺍﳌﻌﺪﺓ‪ ،‬ﳍﺎ ﺍﻟﻘﺪﺭﺓ ﻋﲆ ﺑﻠﻮﻍ ﺁﻓﺎﻕ ﺃﻭﺳﻊ ﻣﻦ‬ ‫ﹶ‬ ‫ﻓﺠﻌﻞ‬
‫ﻣﻴﺎﺩﻳﻦ ﺍﳊﻴﺎﺓ ﺍﳌﺸﻬﻮﺩﺓ‪ ،‬ﻭﻋﻨﺪﻫﺎ ﺗﺴﺘﻄﻴﻊ ﺍﳊﻴﺎﺓ ﺍﻹﻧﺴﺎﻧﻴﺔ ﺃﻥ ﺗﺆﺩﻱ ﻣﺎ ﻋﻠﻴﻬﺎ ﻣﻦ ﺷﻜﺮ ﻭﲪﺪ‬
‫ﲡﺎﻩ ﺑﺎﺭﺋﻬﺎ ﺣﻴﺚ ﲤﺘﺪ ﺃﻣﺎ ﹶﻣﻬﺎ ﹸﺳﻔﺮ ﹸﺓ ﺍﻟﻨﹺ ﹶﻌﻢ ﺍﻟﻌﺎﻣﺮﺓ ﺍﻟﺘﻲ ﺗﺴﻊ ﺍﻟﺴﲈﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ .‬ﺛﻢ ﻷﺟﻞ ﺃﻥ‬
‫ﻳﻤﺪﹼ ﺃﻣﺎﻡ ﺍﻹﻧﺴﺎﻥ ﺳﻔﺮ ﹶﺓ ﻧﻌ ﹴﻢ ﺃﺧﺮ￯ ﻋﻈﻴﻤﺔ ﺟﻌﻞ ﻋﻘﺎﺋﺪ ﺍﻹﺳﻼﻡ ﻭﺍﻹﻳﲈﻥ ﺑﻤﺜﺎﺑﺔ ﻣﻌﺪﺓ ﻣﻌﻨﻮﻳﺔ‬
‫ﺗﻄﻠﺐ ﺃﺭﺯﺍﻗ ﹰﺎ ﻣﻌﻨﻮﻳﺔ ﻛﺜﲑﺓ ﻓﻤﺪﹼ ﺳﻔﺮ ﹰﺓ ﻣﻠﻴﺌﺔ ﺑﺎﻟﺮﺯﻕ ﺍﳌﻌﻨﻮﻱ ﳍﺬﻩ ﺍﳌﻌﺪﺓ ﺍﻹﻳﲈﻧﻴﺔ ﻭ ﹶﺑ ﹶﺴﻄﻬﺎ ﺧﺎﺭﺝ‬
‫ﻓﻀﻢ ﺍﻷﺳﻤﺎ ﹶﺀ ﺍﻹﳍﻴﺔ ﰲ ﺗﻠﻚ ﺍﻟﺴﻔﺮﺓ ﺍﻟﻌﻈﻴﻤﺔ‪ ..‬ﻭﳍﺬﺍ ﻳﺴﺘﺸﻌﺮ ﺍﻹﻧﺴﺎﻥ‬
‫ﹼ‬ ‫ﺍﳌﻤﻜﻨﺎﺕ ﺍﳌﺸﺎﻫﺪﺓ‪.‬‬
‫ﹴ‬
‫ﻧﺎﺑﻌﺔ ﻣﻦ ﲡﻠﻴﺎﺕ ﺍﺳﻢ »ﺍﻟﺮﲪﻦ«‬ ‫ﹴ‬
‫ﺭﻓﻴﻌﺔ ﻻ ﻣﻨﺘﻬﻰ ﳍﺎ‪،‬‬ ‫‪-‬ﺑﺘﻠﻚ ﺍﳌﻌﺪﺓ ﺍﳌﻌﻨﻮﻳﺔ‪ -‬ﻭﻳﺘﻤﺘﻊ ﺑﺄﺫﻭﺍﻕ‬
‫ﻭﺍﺳﻢ »ﺍﳊﻜﻴﻢ« ﺣﺘﻰ ﻳﺮﺩﺩ‪) :‬ﺍﳊﻤﺪ ﷲ ﻋﲆ ﻭﺍﺳﻊ ﺭﲪﺘﻪ ﻭﺟﻠﻴﻞ ﺣﻜﻤﺘﻪ(‪..‬‬
‫ﹶ‬
‫ﺍﻹﻧﺴﺎﻥ‪ -‬ﲠﺬﻩ ﺍﳌﻌﺪﺓ ﺍﳌﻌﻨﻮﻳﺔ ﺍﻟﻌﻈﻤﻰ ‪-‬ﻟﻴﺴﺘﻔﻴﺪ ﻭﻳﻐﻨﻢ‬ ‫ﺍﻟﺨﺎﻟﻖ ﹺ‬
‫ﺍﳌﻨﻌﻢ‬ ‫ﹸ‬ ‫ﻭﻫﻜﺬﺍ ‪-‬ﻣﻜﹼﻦ‬
‫ﺃﺫﻭﺍﻕ ﳏﺒﺘﻪ ﺍﻹﳍﻴﺔ‪ ،‬ﰲ ﺗﻠﻚ ﺍﳌﻌﺪﺓ ﻓﺈﻥ ﳍﺎ ﺁﻓﺎﻗ ﹰﺎ ﻻ ﺗﺤﺪﹼ ﻭﻣﻴﺎﺩﻳﻦ‬
‫ﹸ‬ ‫ﻧﻌﻤ ﹰﺎ ﺇﳍﻴﺔ ﻻ ﺣﺪ ﳍﺎ‪ ،‬ﻭﻻﺳﻴﲈ‬
‫ﻻ ﲢﴫ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﺟﻌﻞ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﺳﺒﺤﺎﻧﻪ ﺍﻹﻧﺴﺎﻥ ﻣﺮﻛﺰ ﹰﺍ ﻟﻠﻜﻮﻥ‪ ،‬ﻭﻣﺤﻮﺭ ﹰﺍ ﻟﻪ‪ ،‬ﺑﻞ ﹼ‬
‫ﺳﺨﺮ‬
‫ﺃﻧﻮﺍﻉ ﻣﻌﺪﺍﺗﻪ ﺍﳌﺎﺩﻳﺔ ﻭﺍﳌﻌﻨﻮﻳﺔ‪.‬‬
‫ﹸ‬ ‫ﺍﻟﻜﻮﻥ ﻟﻪ ﻓﻤﺪﹼ ﺃﻣﺎﻣﻪ ﺳﻔﺮﺓ ﻋﻈﻴﻤﺔ ﹺﻋﻈﻢ ﺍﻟﻜﻮﻥ ﻟﺘﺘﻠﺬﺫ‬
‫ﹶ‬
‫ﺃﻣﺎ ﺣﻜﻤﺔ ﻗﻴﺎﻡ ﺍﻟﻜﻮﻥ ﺑﴪ ﺍﻟﻘﻴﻮﻣﻴﺔ ﻋﲆ ﺍﻹﻧﺴﺎﻥ ‪-‬ﻣﻦ ﺟﻬﺔ‪ -‬ﻓﻬﻲ ﻟﻠﻮﻇﺎﺋﻒ ﺍﳌﻬﻤﺔ‬
‫ﺍﻟﺜﻼﺙ ﺍﻟﺘﻲ ﺃﻧﻴﻄﺖ ﺑﺎﻹﻧﺴﺎﻥ‪:‬‬
‫‪٥٤١‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﺍﻷﻭﱃ‪ :‬ﺗﻨﻈﻴﻢ ﲨﻴﻊ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻌﻢ ﺍﳌﺒﺜﻮﺛﺔ ﰲ ﺍﻟﻜﺎﺋﻨﺎﺕ ﺑﺎﻹﻧﺴﺎﻥ ﻭﺭﺑﻄﻬﺎ ﺑﺄﻭﺍﴏ ﺍﳌﻨﺎﻓﻊ‬
‫ﺭﺅﻭﺱ ﺧﻴﻮﻁ ﺍﻟﻨﻌﻢ ﺑﺎﻹﻧﺴﺎﻥ‬
‫ﹸ‬ ‫ﺍﻟﺘﻲ ﲣﺺ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻛﲈ ﺗﻨ ﱠﻈﻢ ﺧﺮﺯ ﺍﳌﺴﺒﺤﺔ ﺑﺎﳋﻴﻂ‪ ،‬ﻓﺘﹸﺮﺑﻂ‬
‫ﻭﻣﺼﺎﳊﻪ ﻭﻣﻨﺎﻓﻌﻪ‪ .‬ﻓﻴﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﺑﲈ ﻳﺸﺒﻪ ﻓﻬﺮﺳ ﹰﺎ ﻷﻧﻮﺍﻉ ﻣﺎ ﰲ ﺧﺰﺍﺋﻦ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﻭﻧﻤﻮﺫﺟ ﹰﺎ‬
‫ﳌﺤﺘﻮﻳﺎﲥﺎ‪.‬‬
‫ﻣﻮﺿﻊ ﺧﻄﺎﺑﻪ ﺳﺒﺤﺎﻧﻪ ﺑﲈ ﺃﻭﺩﻉ ﻓﻴﻪ ﻣﻦ ﺧﺼﺎﺋﺺ‬ ‫ﹶ‬ ‫ﹸ‬
‫ﻛﻮﻥ ﺍﻹﻧﺴﺎﻥ‬ ‫ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﻣﻮﺿﻊ ﺧﻄﺎﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻭﻣﻘﺪﹼ ﺭ ﹰﺍ ﻟﺒﺪﺍﺋﻊ ﺻﻨﺎﺋﻌﻪ ﻭ ﹸﻣﻌﺠﺒ ﹰﺎ ﲠﺎ‪،‬‬
‫ﹶ‬ ‫ﺃﻫﻠﺘﻪ ﻟﻴﻜﻮﻥ‬
‫ﺟﺎﻣﻌﺔ ﹼ‬
‫ﻭﻧﻬﻮﺿﻪ ﺑﺘﻘﺪﻳﻢ ﺁﻻﺀ ﺍﻟﺸﻜﺮ ﻭﺍﻟﺜﻨﺎﺀ ﻭﺍﳊﻤﺪ ﺍﻟﺸﻌﻮﺭﻱ ﺍﻟﺘﺎﻡ‪ .‬ﻋﲆ ﻣﺎ ﹸﺑﺴﻂ ﺃﻣﺎ ﹶﻣﻪ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﻨﻌﻢ‬
‫ﹸ‬
‫ﻭﺍﻵﻻﺀ ﺍﻟﻌﻤﻴﻤﺔ‪.‬‬
‫ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻗﻴﺎ ﹸﻡ ﺍﻹﻧﺴﺎﻥ ﺑﺤﻴﺎﺗﻪ ﺑﻤﻬﻤﺔ ﻣﺮﺁﺓ ﻋﺎﻛﺴﺔ ﻟﺸﺆﻭﻥ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ«‬
‫ﻭﻟﺼﻔﺎﺗﻪ ﺍﳉﻠﻴﻠﺔ ﺍﳌﺤﻴﻄﺔ‪ ،‬ﻭﺫﻟﻚ ﺑﺜﻼﺛﺔ ﻭﺟﻮﻩ‪:‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﻫﻮ ﺷﻌﻮﺭ ﺍﻹﻧﺴﺎﻥ ﺑﻘﺪﺭﺓ ﹺ‬
‫ﺧﺎﻟﻘﻪ ﺳﺒﺤﺎﻧﻪ ﺍﳌﻄﻠﻘﺔ ﻭﺩﺭﺟﺎﲥﺎ ﻏﲑ ﺍﳌﺤﺪﻭﺩﺓ‬
‫ﻣﺮﺍﺗﺐ ﺗﻠﻚ ﺍﻟﻘﺪﺭﺓ ﺍﳌﻄﻠﻘﺔ ﺑﲈ ﳛﻤﻞ ﻣﻦ ﺩﺭﺟﺎﺕ ﺍﻟﻌﺠﺰ‪.‬‬ ‫ﹶ‬ ‫ﺑﲈ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﻋﺠﺰ ﻣﻄﻠﻖ‪ .‬ﻓﻴﺪﺭﻙ‬
‫ﹺ‬
‫ﻭﺩﺭﺟﺎﲥﺎ ﺑﲈ ﻟﺪﻳﻪ ﻣﻦ ﻓﻘﺮ‪ ،‬ﻭﻳﻔﻬﻢ ﺃﻳﻀ ﹰﺎ ﻗﻮﺓ ﺧﺎﻟﻘﻪ ﺍﻟﻌﻈﻴﻤﺔ‬ ‫ﻭﻳﺪﺭﻙ ﻛﺬﻟﻚ ﺭﲪﺔ ﺧﺎﻟﻘﻪ ﺍﻟﻮﺍﺳﻌﺔ‬
‫ﺑﲈ ﻳﻜﻤﻦ ﻓﻴﻪ ﻣﻦ ﺿﻌﻒ‪ ...‬ﻭﻫﻜﺬﺍ‪.‬‬
‫ﻣﺮﺁﺓ ﻗﻴﺎﺳﻴﺔ ﺻﻐﲑﺓ ﻹﺩﺭﺍﻙ ﺻﻔﺎﺕ ﺧﺎﻟﻘﻪ ﺍﻟﻜﺎﻣﻠﺔ‪،‬‬‫ﻭﺑﺬﻟﻚ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺆﺩﻳ ﹰﺎ ﻣﻬﻤ ﹶﺔ ﹴ‬
‫ﹴ‬
‫ﻗﺎﴏﺓ ﻧﺎﻗﺼﺔ؛ ﺇﺫ ﻛﲈ ﺃﻥ ﺍﻟﻈﻼﻡ ﻛﻠﲈ ﺍﺷﺘﺪﹼ ﺳﻄﻊ ﺍﻟﻨﻮﺭ ﺃﻛﺜﺮ‪ ،‬ﻓﻴﺆﺩﻱ‬ ‫ﹴ‬
‫ﺻﻔﺎﺕ‬ ‫ﻭﺫﻟﻚ ﺑﲈ ﻳﻤﻠﻚ ﻣﻦ‬
‫ﻫﺬﺍ ﺍﻟﻈﻼﻡ ﻣﻬﻤﺔ ﺇﺭﺍﺀﺓ ﺍﳌﺼﺎﺑﻴﺢ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ﺃﻳﻀ ﹰﺎ ﻳﺆﺩﻱ ﻣﻬﻤﺔ ﺇﺭﺍﺀﺓ ﻛﲈﻻﺕ ﺻﻔﺎﺕ ﺑﺎﺭﺋﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﺑﲈ ﻟﺪﻳﻪ ﻣﻦ ﺻﻔﺎﺕ ﻧﺎﻗﺼﺔ ﻣﻈﻠﻤﺔ‪.‬‬
‫ﻭﻗﺪﺭﺓ ﺿﺌﻴﻠﺔ ﻭﺗﻤ ﹼﻠ ﹴﻚ‬
‫ﹴ‬ ‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﲏ‪ :‬ﱠ‬
‫ﺇﻥ ﻣﺎ ﻟﺪ￯ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺇﺭﺍﺩﺓ ﺟﺰﺋﻴﺔ ﻭﻋﻠ ﹴﻢ ﻗﻠﻴﻞ‬
‫ﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ‬ ‫ﹴ‬
‫ﻭﻗﺎﺑﻠﻴﺔ ﻋﲆ ﺇﻋﲈﺭ ﺑﻴﺘﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﳚﻌﻠﻪ ﻳﺪﺭﻙ ﲠﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﳉﺰﺋﻴﺔ ﹶ‬ ‫ﰲ ﻇﺎﻫﺮ ﺍﳊﺎﻝ‬
‫ﺍﻟﻌﻈﻴﻢ ﻭﻳﻔﻬﻢ ﻣﺪ￯ ﻣﺎﻟﻜﻴﺘﹺﻪ ﺍﻟﻮﺍﺳﻌﺔ ﻭﻋﻈﻴﻢ ﺇﺗﻘﺎﻧﻪ ﻭﺳﻌﺔ ﺇﺭﺍﺩﺗﻪ ﻭﻫﻴﻤﻨﺔ ﻗﺪﺭﺗﻪ ﻭﺇﺣﺎﻃﺔ ﻋﻠﻤﻪ‪.‬‬
‫ﻼ ﻣﻦ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﺇﻧﲈ ﻫﻲ ﺻﻔﺎﺕ ﻣﻄﻠﻘﺔ ﻭﻋﻈﻴﻤﺔ ﻻ ﺣﺪﹼ ﳍﺎ ﻭﻻ ﳖﺎﻳﺔ‪ .‬ﻭﲠﺬﺍ‬ ‫ﻓﻴﺪﺭﻙ ﺃﻥ ﻛ ﹰ‬
‫ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ ﻣﺆﺩﻳ ﹰﺎ ﻣﻬﻤﺔ ﻣﺮﺁﺓ ﺻﻐﲑﺓ ﻹﻇﻬﺎﺭ ﺗﻠﻚ ﺍﻟﺼﻔﺎﺕ ﻭﺇﺩﺭﺍﻛﻬﺎ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٤٢‬‬
‫ﺃﻣﺎ ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﻦ ﻗﻴﺎﻡ ﺍﻹﻧﺴﺎﻥ ﺑﻤﻬﻤﺔ ﻣﺮﺁﺓ ﻋﺎﻛﺴﺔ ﻟﻜﲈﻻﺕ ﺍﻟﺼﻔﺎﺕ ﺍﻹﳍﻴﺔ ﻓﻠﻪ‬
‫ﻭﺟﻬﺎﻥ‪:‬‬
‫ﺑﺪﺍﺋﻊ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﺍﳊﺴﻨﻰ ﺍﳌﺘﻨﻮﻋﺔ ﻭﲡﻠﻴﺎﲥﺎ ﺍﳌﺨﺘﻠﻔﺔ ﰲ ﺫﺍﺗﻪ‪ .‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﹶ‬ ‫ﺇﻇﻬﺎﺭﻩ‬
‫ﹸ‬
‫ﺑﻤﺜﺎﺑﺔ ﻓﻬﺮﺱ ﻣﺼﻐﺮ ﻟﻠﻜﻮﻥ ﻛﻠﻪ ‪-‬ﺑﲈ ﻳﻤﻠﻚ ﻣﻦ ﺻﻔﺎﺕ ﺟﺎﻣﻌﺔ‪ -‬ﻭﻛﺄﻧﻪ ﻣﺜﺎ ﹸﻟﻪ ﺍﳌﺼﻐﺮ‪ ،‬ﻟﺬﺍ‬
‫ﻓﺘﺠﻠﻴﺎﺕ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﻜﻮﻥ ﻋﺎﻣ ﹰﺔ ﻧﺮﺍﻫﺎ ﺗﺘﺠﲆ ﰲ ﺍﻹﻧﺴﺎﻥ ﺑﻤﻘﻴﺎﺱ ﻣﺼﻐﺮ‪.‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﲏ‪ :‬ﺃﺩﺍﺅﻩ ﻣﻬﻤ ﹶﺔ ﺍﳌﺮﺁﺓ ﺍﻟﻌﺎﻛﺴﺔ ﻟﻠﺸﺆﻭﻥ ﺍﻹﳍﻴﺔ‪ ،‬ﺃﻱ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﻛﲈ ﻳﺸﲑ ﺑﺤﻴﺎﺗﻪ‬
‫ﺣﻮﺍﺱ ﻛﺎﻟﺴﻤﻊ ﻭﺍﻟﺒﴫ‬
‫ﱠ‬ ‫ﺇﱃ ﺣﻴﺎﺓ »ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ« ﻓﺈﻧﻪ ﺑﻮﺳﺎﻃﺔ ﻣﺎ ﻳﻨﻜﺸﻒ ﰲ ﺣﻴﺎﺗﻪ ﺍﻟﺬﺍﺗﻴﺔ ﻣﻦ‬
‫ﹺ‬
‫ﺻﻔﺎﺕ ﺍﻟﺴﻤﻊ ﻭﺍﻟﺒﴫ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﳉﻠﻴﻠﺔ ﺍﳌﻄﻠﻘﺔ‬ ‫ﹺ‬
‫ﻭﺃﻣﺜﺎﳍﺎ ﻳﻔﻬﻢ ‪-‬ﻭﻳﺒ ﹼﻴﻦ ﻟﻶﺧﺮﻳﻦ‪-‬‬
‫»ﻟﻠﺤﻲ ﺍﻟﻘﻴﻮﻡ«‪.‬‬
‫ﺛﻢ ﺇﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻳﻤﻠﻚ ﻣﺸﺎﻋﺮ ﺩﻗﻴﻘﺔ ﺟﺪ ﹰﺍ ﻭﻛﺜﲑﺓ ﺟﺪ ﹰﺍ ‪-‬ﻭﻗﺪ ﻻ ﺗﻨﻜﺸﻒ ﺿﻤﻦ‬
‫ﹴ‬
‫ﺑﺄﺷﻜﺎﻝ ﻣﺘﻨﻮﻋﺔ ﻭﺍﻧﻔﻌﺎﻻﺕ ﳐﺘﻠﻔﺔ‪،‬‬ ‫ﺣﻴﺎﺗﻪ ﻭﺇﻧﲈ ﻋﻨﺪﻣﺎ ﻳﺤ ﱠﻔﺰ ﺃﻭ ﹸﻳﺜﺎﺭ‪ -‬ﻓﺘﻈﻬﺮ ﺗﻠﻚ ﺍﳌﺸﺎﻋﺮ‬
‫ﻓﺈﻧﻪ ﺑﻮﺳﺎﻃﺔ ﻫﺬﻩ ﺍﳌﺸﺎﻋﺮ ﺍﻟﺪﻗﻴﻘﺔ ﻭﺍﳌﻌﺎﲏ ﺍﻟﻌﻤﻴﻘﺔ ﻳﺆﺩﻱ ﻣﻬﻤ ﹶﺔ ﻋﺮﺽ ﺍﻟﺸﺆﻭﻥ ﺍﻟﺬﺍﺗﻴﺔ‬
‫»ﻟﻠﺤﻲ ﺍﻟﻘﻴﻮﻡ«‪ .‬ﻓﻤﺜﻼﹰ‪ :‬ﺍﳊﺐ ﻭﺍﻻﻓﺘﺨﺎﺭ ﻭﺍﻟﺮﴇ ﻭﺍﻻﻧﴩﺍﺡ ﻭﺍﻟﴪﻭﺭ ﻭﻣﺎ ﺷﺎﲠﻬﺎ ﻣﻦ‬
‫ﺗﺘﻔﺠﺮ ﻟﺪ￯ ﺍﻹﻧﺴﺎﻥ ﰲ ﻇﺮﻭﻑ ﺧﺎﺻﺔ‪ ،‬ﻳﺆﺩﻱ ﺍﻹﻧﺴﺎﻥ ﲠﺎ ﻣﻬﻤ ﹶﺔ ﺍﻹﺷﺎﺭﺓ ﺇﱃ‬
‫ﹼ‬ ‫ﺍﳌﻌﺎﲏ ﺍﻟﺘﻲ‬
‫ﻫﺬﻩ ﺍﻷﻧﻮﺍﻉ ﻣﻦ ﺍﻟﺸﺆﻭﻥ ﺍﻹﳍﻴﺔ ﺑﲈ ﻳﻨﺎﺳﺐ ﻗﺪﺳﻴﺔ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﻭﻏﻨﺎﻩ ﺍﳌﻄﻠﻖ ﻭﺑﲈ ﻳﻠﻴﻖ‬
‫ﺑﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪.‬‬
‫ﻭﻛﲈ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻭﺣﺪ ﹸﺓ ﻗﻴﺎﺱ ‪-‬ﺑﲈ ﻳﻤﻠﻚ ﻣﻦ ﺟﺎﻣﻌﻴﺔ ﺣﻴﺎﺗﻪ‪ -‬ﳌﻌﺮﻓﺔ ﺻﻔﺎﺕ ﺍﷲ ﺍﳉﻠﻴﻠﺔ‪،‬‬
‫ﻭﻓﻬﺮﺱ ﻟﺘﺠﲇ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ ،‬ﻭﻣﺮﺁ ﹲﺓ ﺫﺍﺕ ﺷﻌﻮﺭ ﺑﺠﻬﺎﺕ ﻋﺪﺓ ﻟﺬﺍﺕ »ﺍﳊﻲ‬‫ﹲ‬ ‫ﻭﺷﺆﻭﻧﻪ ﺍﳊﻜﻴﻤﺔ‪،‬‬
‫ﻭﻣﻘﻴﺎﺱ‬
‫ﹲ‬ ‫ﻭﻓﻬﺮﺱ ﻟﻪ‬
‫ﹲ‬ ‫ﺍﻟﻘﻴﻮﻡ«‪ ..‬ﻛﺬﻟﻚ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﻭﺣﺪ ﹸﺓ ﻗﻴﺎﺱ ﺃﻳﻀ ﹰﺎ ﳌﻌﺮﻓﺔ ﺣﻘﺎﺋﻖ ﺍﻟﻜﻮﻥ ﻫﺬﺍ‪،‬‬
‫ﻭﻣﻴﺰﺍﻥ‪ .‬ﻓﻤﺜﻼﹰ‪ :‬ﺇﻥ ﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﻋﲆ ﻭﺟﻮﺩ ﺍﻟﻠﻮﺡ ﺍﳌﺤﻔﻮﻅ ﰲ ﺍﻟﻜﻮﻥ ﻳﺘﻤﺜﻞ ﰲ ﻧﻤﻮﺫﺟﻪ‬
‫ﺍﳌﺼﻐﺮ ﻭﻫﻮ ﺍﻟﻘﻮﺓ ﺍﳊﺎﻓﻈﺔ ﻟﺪ￯ ﺍﻹﻧﺴﺎﻥ‪ .‬ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﻋﲆ ﻭﺟﻮﺩ ﻋﺎ ﹶﻟﻢ ﺍﳌﺜﺎﻝ ﻧﻠﻤﺴﻪ ﰲ‬
‫ﻧﻤﻮﺫﺟﻪ ﺍﳌﺼﻐﺮ ﻭﻫﻮ ﻗﻮﺓ ﺍﳋﻴﺎﻝ ﻟﺪ￯ ﺍﻹﻧﺴﺎﻥ‪ (١)،‬ﻭﺍﻟﺪﻟﻴﻞ ﺍﻟﻘﺎﻃﻊ ﻋﲆ ﻭﺟﻮﺩ ﺍﻟﺮﻭﺣﺎﻧﻴﺎﺕ ﰲ‬
‫)‪ (١‬ﻧﻌﻢ! ﺇﻥ ﻋﻨﺎﴏ ﺍﻹﻧﺴﺎﻥ ﻣﺜﻠﲈ ﺗﺸﲑ ﺇﱃ ﻋﻨﺎﴏ ﺍﻟﻜﻮﻥ ﻭﻋﻈﺎﻣﻪ ﺗﻨﺒﺊ ﻋﻦ ﺃﺣﺠﺎﺭﻩ ﻭﺻﺨﻮﺭﻩ‪ ،‬ﻭﺃﺷﻌﺎﺭﻩ ﺗﻮﺣﻲ ﺇﱃ‬
‫ﻧﺒﺎﺗﺎﺗﻪ ﻭﺃﺷﺠﺎﺭﻩ‪ ،‬ﻭﺍﻟﺪﻡ ﺍﳉﺎﺭﻱ ﰲ ﺟﺴﻤﻪ ﻭﺍﻟﺴﻮﺍﺋﻞ ﺍﳌﺨﺘﻠﻔﺔ ﺍﳌﱰﺷﺤﺔ ﻣﻦ ﻋﻴﻮﻧﻪ ﻭﺃﻧﻔﻪ ﻭﻓﻤﻪ ﲣﱪ ﻋﻦ ﻋﻴﻮﻥ ﺍﻷﺭﺽ‬
‫ﺭﻭﺡ ﺍﻹﻧﺴﺎﻥ ﻋﻦ ﻋﺎﱂ ﺍﻷﺭﻭﺍﺡ ﻭﺣﺎﻓﻈﺘﻪ ﻋﻦ ﺍﻟﻠﻮﺡ ﺍﳌﺤﻔﻮﻅ ﻭﻗﻮﺓ ﺧﻴﺎﻟﻪ ﻋﻦ‬
‫ﻭﻳﻨﺎﺑﻴﻌﻬﺎ ﻭﻣﻴﺎﻫﻬﺎ ﺍﳌﻌﺪﻧﻴﺔ‪ ،‬ﻛﺬﻟﻚ ﲣﱪ ﹸ‬
‫ﻋﺎﱂ ﺍﳌﺜﺎﻝ‪ .‬ﻭﻫﻜﺬﺍ ﳜﱪ ﻛﻞ ﺟﻬﺎﺯ ﻋﻦ ﻋﺎﱂ ﻭﻳﺸﻬﺪ ﻋﲆ ﻭﺟﻮﺩﻩ ﺷﻬﺎﺩﺓ ﻗﺎﻃﻌﺔ‪) .‬ﺍﳌﺆﻟﻒ(‪.‬‬
‫‪٥٤٣‬‬ ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‬
‫ﻟﻄﺎﺋﻒ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻮﺍﻩ‪ ..‬ﻭﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺍﻹﻧﺴﺎﻥ‬
‫ﹸ‬ ‫ﺍﻟﻜﻮﻥ ﻧﺪﺭﻛﻪ ﺿﻤﻦ ﻧﻤﻮﺫﺟﻬﺎ ﺍﳌﺼﻐﺮ ﻭﻫﻮ‬
‫ﺍﻟﺤﻘﺎﺋﻖ ﺍﻹﻳﲈﻧﻴﺔ ﰲ ﺍﻟﻜﻮﻥ ﺑﺪﺭﺟﺔ ﺍﻟﺸﻬﻮﺩ‪.‬‬
‫ﹶ‬ ‫ﻣﻘﻴﺎﺳ ﹰﺎ ﻣﺼﻐﺮ ﹰﺍ ﹸﻳﻈﻬﺮ ﻋﻴﺎﻧ ﹰﺎ‬
‫ﻋﻤﺎ ﺫﻛﺮﻧﺎﻩ؛ ﺇﺫ ﻫﻮ‪:‬‬
‫ﻼ ﹼ‬ ‫ﻣﻬﲈﺕ ﻭﻭﻇﺎﺋﻒ ﻭﺧﺪﻣﺎﺕ ﻛﺜﲑﺓ ﺃﺧﺮ￯ ﻟﻺﻧﺴﺎﻥ ﻓﻀ ﹰ‬ ‫ﹲ‬ ‫ﻭﻫﻨﺎﻙ‬
‫ﻭﳏﺘﺎﺝ ﺷﺎﻛﺮ ﻷﻧﻌﻢ ﺍﻟﺮﲪﺔ‬
‫ﹲ‬ ‫ﻣﺮﺁ ﹲﺓ ﻟﺘﺠﲇ ﺍﳉﲈﻝ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺩﺍ ﹴﻉ ﺇﱃ ﺍﻟﻜﲈﻝ ﺍﻟﴪﻣﺪﻱ ﹼ‬
‫ﻭﺩﺍﻝ ﻋﻠﻴﻪ‪،‬‬
‫ﺍﻟﻮﺍﺳﻌﺔ ﺍﻷﺑﺪﻳﺔ‪.‬‬
‫ﹸ‬
‫ﺍﻟﺠﻤﺎﻝ ﺑﺎﻗﻴ ﹰﺎ ﻭﺍﻟﻜﲈﻝ ﺳﺮﻣﺪﻳ ﹰﺎ ﻭﺍﻟﺮﲪﺔ ﺃﺑﺪﻳﺔ‪ ،‬ﻓﻼﺑﺪ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﺍﳌﺮﺁﺓ‬ ‫ﻓﲈ ﺩﺍﻡ‬
‫ﺍﳌﺸﺘﺎﻗﺔ ﻟﺬﻟﻚ ﺍﳉﲈﻝ ﺍﻟﺒﺎﻗﻲ ﻭﺍﻟﺪﺍﻋﻲ ﺍﻟﻌﺎﺷﻖ ﻟﺬﻟﻚ ﺍﻟﻜﲈﻝ ﺍﻟﴪﻣﺪﻱ ﻭﺍﳌﺤﺘﺎﺝ ﺍﻟﺸﺎﻛﺮ ﻟﺘﻠﻚ‬
‫ﺍﻟﺮﲪﺔ ﺍﻷﺑﺪﻳﺔ ﺳ ﹸﻴﺒﻌﺚ ﺇﱃ ﺩﺍﺭ ﺑﻘﺎﺀ ﺃﺑﺪﻳﺔ ﻟﻴﺨﻠﺪ ﻓﻴﻬﺎ ﺩﺍﺋﻤ ﹰﺎ‪ ،‬ﻭﻻﺑﺪ ﺃﻧﻪ ﺳﻴﺬﻫﺐ ﺇﱃ ﺍﻷﺑﺪ ﻟﲑﺍﻓﻖ‬
‫ﺍﻟﺒﺎﻗﲔ ﺍﳋﺎﻟﺪﻳﻦ ﻫﻨﺎﻙ ﻭﻳﺮﺍﻓﻖ ﺫﻟﻚ ﺍﳉﲈﻝ ﺍﻟﺒﺎﻗﻲ ﻭﺫﻟﻚ ﺍﻟﻜﲈﻝ ﺍﻟﴪﻣﺪﻱ ﻭﺗﻠﻚ ﺍﻟﺮﲪﺔ ﺍﻷﺑﺪﻳﺔ‬
‫ﻭﳏﺐ ﹴ‬
‫ﺯﺍﺋﻞ‪.‬‬ ‫ﹴ‬ ‫ﰲ ﺃﺑﺪ ﺍﻵﺑﺎﺩ‪ .‬ﺑﻞ ﻳﻠﺰﻡ ﺫﻟﻚ ﻗﻄﻌ ﹰﺎ ﻷﻥ‪ :‬ﺍﳉﲈﻝ ﺍﻷﺑﺪﻱ ﻻ ﻳﺮﴇ ﺑﻤﺸﺘﺎﻕ ﹴ‬
‫ﻓﺎﻥ‬
‫ﺇﺫ ﺍﳉﲈﻝ ﻳﻄﻠﺐ ﻣﺤﺒ ﹰﺔ ﲡﺎﻫﻪ ﻣﺜﻠﲈ ﳛﺐ ﹶ‬
‫ﻧﻔﺴﻪ‪ .‬ﺑﻴﻨﲈ ﺍﻟﺰﻭﺍﻝ ﻭﺍﻟﻔﻨﺎ ﹸﺀ ﳛﻮﻻﻥ ﺩﻭﻥ ﺗﻠﻚ ﺍﳌﺤﺒﺔ‬
‫ﻭﻳﺒﺪﻻﳖﺎ ﺇﱃ ﻋﺪﺍﺀ‪.‬‬
‫ﻳﺒﻖ ﻫﻨﺎﻙ ﺧﺎﻟﺪ ﹰﺍ ﻣﺨﻠﺪ ﹰﺍ ﻓﺴﻴﺠﺪ ﰲ ﻓﻄﺮﺗﻪ ﻋﺪﺍ ﹰﺀ‬ ‫ﹸ‬
‫ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﻭﱂ ﹶ‬ ‫ﻓﻠﻮ ﱂ ﻳﺮﺣﻞ‬
‫ﺷﺪﻳﺪ ﹰﺍ ﳌﺎ ﳛﻤﻞ ﻣﻦ ﴎ ﻣﻐﺮﻭﺯ ﻓﻴﻪ ﻭﻫﻮ ﺍﳌﺤﺒﺔ ﺍﻟﻌﻤﻴﻘﺔ ﻧﺤﻮ ﺍﳉﲈﻝ ﺍﻟﴪﻣﺪﻱ‪ .‬ﻣﺜﻠﲈ ﺑﻴﻨﹼﺎ ﺫﻟﻚ‬
‫ﹴ‬
‫ﺣﺎﺷﻴﺔ ﰲ »ﺍﻟﻜﻠﻤﺔ ﺍﻟﻌﺎﴍﺓ« )ﺭﺳﺎﻟﺔ ﺍﳊﴩ(‪ :‬ﺃﻥ ﺣﺴﻨﺎﺀ ﺑﺎﺭﻋ ﹶﺔ ﺍﳉﲈﻝ ﻋﻨﺪﻣﺎ ﻃﺮﺩﺕ ‪-‬ﺫﺍﺕ‬ ‫ﰲ‬
‫ﻋﺸﻖ ﺍﳉﲈﻝ ﻟﺪ￯ ﺍﻟﻌﺎﺷﻖ ﺍﳌﻄﺮﻭﺩ ﻗﺒﺤ ﹰﺎ ﻭﻛﺮﻫ ﹰﺎ ﺣﺘﻰ ﺑﺪﺃ‬
‫ﻳﻮﻡ‪ -‬ﺃﺣﺪﹶ ﻋﺸﺎﻗﻬﺎ ﻣﻦ ﳎﻠﺴﻬﺎ‪ ،‬ﺍﻧﻘﻠﺐ ﹸ‬
‫ﹶ‬
‫ﺍﻟﺠﻤﺎﻝ ﻭﺳﺨﻂ ﻋﻠﻴﻪ‪.‬‬ ‫ﻳﺴ ﹼﻠﻰ ﻧﻔﺴﻪ ﺑﻘﻮﻟﻪ‪ :‬ﺗﺒ ﹰﺎ ﳍﺎ ﻣﺎ ﹶ‬
‫ﺃﻗﺒﺤﻬﺎ! ﻓﺄﻧﻜﺮ‬
‫ﺍﻟﻨﻘﺺ ﻭﺍﻟﻘﺼﻮﺭ ﻓﻴﲈ ﺗﻘﴫ ﻳﺪﹸ ﻩ ﻋﻨﻪ‪،‬‬
‫ﹶ‬ ‫ﻧﻌﻢ ﻓﻜﲈ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﻌﺎﺩﻱ ﻣﺎ ﳚﻬﻠﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﺘﺤﺮ￯‬
‫ﻭﻳﻌﺠﺰ ﻋﻦ ﺍﻻﺣﺘﻔﺎﻅ ﺑﻪ ﻭﻣﺴﻜﻪ‪ ..‬ﺑﻞ ﺗﺮﺍﻩ ﻳﺘﺤﺮ￯ ﻓﻴﻪ ﻋﻦ ﺍﻟﻘﺼﻮﺭ ﺑﴚﺀ ﻣﻦ ﻋﺪﺍﺀ ﻭﺣﻘﺪ‬
‫ﻳﻀﻤﺮﻩ‪ ،‬ﺑﻞ ﻳﺘﺨﺬ ﻣﺎ ﻳﺸﺒﻪ ﺍﻟﻌﺪﺍﺀ ﻟﻪ‪.‬‬
‫ﻧﻔﺴﻪ ﺇﱃ‬
‫ﺍﻟﻜﻮﻥ ﻳﺸﻬﺪ ﺑﺄﻥ ﺍﳌﺤﺒﻮﺏ ﺍﳊﻘﻴﻘﻲ ﻭﺍﳉﻤﻴﻞ ﺍﳌﻄﻠﻖ ﺳﺒﺤﺎﻧﻪ ﻳﺤ ﹼﺒﺐ ﹶ‬ ‫ﹸ‬ ‫ﻓﲈ ﺩﺍﻡ‬
‫ﺍﻹﻧﺴﺎﻥ ﺑﺠﻤﻴﻊ ﺃﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ‪ ،‬ﻭﻳﻄﻠﺐ ﻣﻨﻪ ﻣﻘﺎﺑﻞ ﺫﻟﻚ ﺣﺒ ﹰﺎ ﻋﻈﻴﻤ ﹰﺎ ﻟﻪ‪ ،‬ﻓﻼﺑﺪ ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ‬
‫ﻻ ﻳﺪﻉ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻣﺤﺒﻮ ﹸﺑﻪ ﻭﺣﺒﻴ ﹸﺒﻪ ﻳﺴﺨﻂ ﻋﻠﻴﻪ‪ ،‬ﻓﻼ ﻳﻮﺩﻉ ﰲ ﻓﻄﺮﺗﻪ ﻣﺎ ﻳﺜﲑ ﻋﺪﺍ ﹰﺀ‬
‫ﺍﻟﻤﻜﺮﻡ ﺍﳌﻤﺘﺎﺯ‪ ،‬ﺍﳌﺤﺒﻮﺏ‬
‫ﹼ‬ ‫ﻧﺤﻮﻩ ‪-‬ﺃﻱ ﺑﻌﺪﻡ ﺇﺣﺪﺍﺙ ﺍﻵﺧﺮﺓ‪ -‬ﻭﻻ ﻳﻐﺮﺯ ﰲ ﻓﻄﺮﺓ ﻫﺬﺍ ﺍﳌﺨﻠﻮﻕ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٤٤‬‬
‫ﹴ‬
‫ﻣﻨﺎﻑ ﻛﻠﻴ ﹰﺎ ﻟﻔﻄﺮﺗﻪ ﻣﻦ ﻋﺪﺍﺀ ﺧﻔﻲ‪،‬‬ ‫ﻟﺪ￯ ﺍﻟﺮﺏ ﺍﻟﺮﺣﻴﻢ ﻭﺍﳌﺨﻠﻮﻕ ﺃﺻ ﹰ‬
‫ﻼ ﻟﻠﻘﻴﺎﻡ ﺑﻌﺒﺎﺩﺗﻪ‪ ،‬ﻣﺎ ﻫﻮ‬
‫ﺭﻭﺣﻪ ﺳﺨﻄ ﹰﺎ ﻋﻠﻴﻪ ﺳﺒﺤﺎﻧﻪ ﻗﻂ؛ ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻤﻜﻨﻪ ﺃﻥ ﻳﺪﺍﻭ￯ ﺟﺮﺣﻪ‬ ‫ﻳﺤﻤﻞ ﹶ‬‫ﻭﻻ ﻳﻤﻜﻦ ﺃﻥ ﹼ‬
‫ﺍﻟﻐﺎﺋﺮ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﻓﺮﺍﻗﻪ ﺍﻷﺑﺪﻱ ﻋﻦ ﲨﺎﻝ ﻣﻄﻠﻖ ﻳﺤ ﹼﺒﻪ ﻭﻳﻘﺪﹼ ﺭﻩ ﹼﺇﻻ ﺑﺎﻟﻌﺪﺍﺀ ﻧﺤﻮﻩ‪ ،‬ﺃﻭ ﺍﻟﺴﺨﻂ‬
‫ﻋﻠﻴﻪ‪ ،‬ﺃﻭ ﺇﻧﻜﺎﺭﻩ‪ .‬ﻭﻛﻮﻥ ﺍﻟﻜﻔﺎﺭ ﺃﻋﺪﺍ ﹶﺀ ﺍﷲ ﻧﺎﺑﻊ ﻣﻦ ﻫﺬﻩ ﺍﻟﺰﺍﻭﻳﺔ‪ ..‬ﻷﺟﻞ ﻫﺬﺍ ﻓﺴﻴﺠﻌﻞ ﺫﻟﻚ‬
‫ﺍﳉﲈﻝ ﺍﻷﺯﱄ ﺣﺘﻤ ﹰﺎ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﺬﻱ ﻫﻮ ﻣﺮﺁﺓﹲ ﻣﺸﺘﺎﻗﺔ ﺇﻟﻴﻪ ﻣﺒﻌﻮﺛ ﹰﺎ ﺇﱃ ﻃﺮﻳﻖ ﺃﺑﺪ ﺍﻵﺑﺎﺩ‪ ،‬ﻟﲑﺍﻓﻖ‬
‫ﺫﻟﻚ ﺍﳉﲈﻝ ﺍﳌﻄﻠﻖ ﻭﺍﻟﺒﻘﺎﺀ ﻭﺍﳋﻠﻮﺩ‪ ،‬ﻭﻻ ﺭﻳﺐ ﺃﻥ ﺳﻴﺠﻌﻠﻪ ﻳﻨﺎﻝ ﺣﻴﺎﺓ ﺑﺎﻗﻴﺔ ﰲ ﺩﺍﺭ ﺑﺎﻗﻴﺔ ﺧﺎﻟﺪﺓ‪.‬‬
‫ﻠﻖ ﻣﺤﺒ ﹰﺎ ﻟﺬﻟﻚ ﺍﳉﲈﻝ‪ ..‬ﻭﺃﻥ ﺍﳉﲈﻝ‬ ‫ﻭﻣﺎ ﺩﺍﻡ ﺍﻹﻧﺴﺎﻥ ﻣﺸﺘﺎﻗ ﹰﺎ ﻓﻄﺮ ﹰﺓ ﳉﲈﻝ ﹴ‬
‫ﺑﺎﻕ ﻭﻗﺪ ﹸﺧ ﹶ‬
‫ﺍﻟﺒﺎﻗﻲ ﻻ ﻳﺮﴇ ﺑﻤﺸﺘﺎﻕ ﺯﺍﺋﻞ‪ ..‬ﻭﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺴﻜﹼﻦ ﺁﻻ ﹶﻣﻪ ﻭﺃﺣﺰﺍﻧﻪ ﺍﻟﻨﺎﲨﺔ ﻋﲈ ﻻ ﺗﺼﻞ ﺇﻟﻴﻪ ﻳﺪﹸ ﻩ‬
‫ﺍﻟﻘﺼﻮﺭ ﻓﻴﻪ ﺑﻞ ﻳﺴﻜﹼﻨﻬﺎ ﺑﻌﺪﺍﺀ ﺧﻔﻲ ﻧﺤﻮﻩ‪ ،‬ﻣﺴﻠﻴ ﹰﺎ‬
‫ﹶ‬ ‫ﺃﻭ ﻳﻌﺠﺰ ﻋﻦ ﺍﻻﺣﺘﻔﺎﻅ ﺑﻪ ﺃﻭ ﳚﻬﻠﻪ‪ ،‬ﺑﺘﺤﺮﻱ‬
‫ﻧﻔﺴﻪ ﲠﺬﺍ ﺍﻟﻌﺪﺍﺀ‪ ..‬ﻭﻣﺎ ﺩﺍﻡ ﺍﻟﻜﻮﻥ ﻗﺪ ﹸﺧﻠﻖ ﻷﺟﻞ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﳐﻠﻮﻕ ﻟﻠﻤﻌﺮﻓﺔ‬
‫ﴎﻣﺪﻱ ﺑﺄﺳﲈﺋﻪ ﺍﳊﺴﻨﻰ ﻭﲡﻠﻴﺎﺗﻪ ﺑﺎﻗﻴﺔ ﺩﺍﺋﻤﺔ‪..‬‬
‫ﹲ‬ ‫ﺍﻹﳍﻴﺔ ﻭﳌﺤﺒﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ..‬ﻭﺧﺎﻟﻖ ﺍﻟﻜﻮﻥ‬
‫ﻓﻼﺑﺪ ﺃﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺳ ﹸﻴﺒ ﹶﻌﺚ ﺇﱃ ﺩﺍﺭ ﺍﻟﺒﻘﺎﺀ ﻭﺍﳋﻠﻮﺩ‪ ،‬ﻭﻻ ﺑﺪ ﺃﻥ ﻳﻨﺎﻝ ﺣﻴﺎﺓ ﺑﺎﻗﻴﺔ ﺩﺍﺋﻤﺔ‪.‬‬
‫ﻫﺬﺍ ﻭﺇﻥ ﺍﻟﺮﺳﻮﻝ ﺍﻷﻛﺮﻡ ﷺ ﻭﻫﻮ ﺍﻹﻧﺴﺎﻥ ﺍﻷﻛﻤﻞ ﻭﺍﻟﺪﻟﻴﻞ ﺍﻷﻋﻈﻢ ﻋﲆ ﺍﷲ ﻗﺪ ﺃﻇﻬﺮ‬
‫ﲨﻴﻊ ﻣﺎ ﺑ ﹼﻴﻨﺎﻩ ﻣﻦ ﻛﲈﻻﺕ ﺍﻹﻧﺴﺎﻥ ﻭﻗﻴﻤﺘﹺﻪ ﻭﻣﻬﻤﺘﻪ ﻭﻣﺜﻠﻪ‪ ،‬ﻓﺄﻇﻬﺮ ﺗﻠﻚ ﺍﻟﻜﲈﻻﺕ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﰲ‬
‫ﹴ‬
‫ﺻﻮﺭﺓ ﻭﺃﻛﻤﻠﻬﺎ‪ ،‬ﳑﺎ ﻳﺪﻟﻨﺎ ﻋﲆ‪ :‬ﺃﻥ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻣﺜﻠﲈ ﹸﺧﻠﻘﺖ ﻷﺟﻞ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﺃﻱ ﺃﻧﻪ‬ ‫ﺩﻳﻨﻪ‪ ،‬ﺑﺄﻭﺿﺢ‬
‫ﹴ‬
‫ﻣﻘﺼﻮﺩ ﻣﻦ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﺃﻳﻀ ﹰﺎ ﻭﺃﻓﻀﻞ‬ ‫ﺍﳌﻘﺼﻮﺩ ﺍﻷﻋﻈﻢ ﻣﻦ ﺧﻠﻘﻬﺎ ﻭﺍﳌﻨﺘﺨﺐ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﹼ‬
‫ﺃﺟﻞ‬
‫ﻣﺼﻄﻔﻰ ﻣﻨﻪ‪ ،‬ﺑﻞ ﺃﺭﻭﻉ ﻭﺃﺳﻄﻊ ﻣﺮﺁﺓ ﻟﻸﺣﺪ ﺍﻟﺼﻤﺪ ﺇﻧﲈ ﻫﻮ ﳏﻤﺪ ﻋﻠﻴﻪ ﻭﻋﲆ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ‬
‫ﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﺑﻌﺪﺩ ﺣﺴﻨﺎﺕ ﺃﻣﺘﻪ‪...‬‬
‫ﺣﻲ ﻳﺎﻗﻴﻮ ﹸﻡ ﻳﺎ ﺣﻜﻢ ﻳﺎ ﻋﺪﻝ ﻳﺎ ﻗﺪﻭﺱ‪.‬‬
‫ﻓﻴﺎ ﺍﷲ ﻳﺎ ﺭﲪﻦ ﻳﺎ ﺭﺣﻴﻢ ﻳﺎ ﻓﺮﺩ ﻳﺎ ﱡ‬
‫ﻭﺑﺤﺮﻣﺔ ﺣﺒﻴﺒﻚ ﺍﻷﻛﺮﻡ ﷺ‬
‫ﻧﺴﺄﻟﻚ ﺑﺤﻖ ﻓﺮﻗﺎﻧﻚ ﺍﳊﻜﻴﻢ ﹸ‬
‫ﻭﺑﺤﻖ ﺃﺳﲈﺋﻚ ﺍﳊﺴﻨﻰ ﻭﺑﺤﺮﻣﺔ ﺍﺳﻤﻚ ﺍﻷﻋﻈﻢ‬
‫ﺃﻥ ﲢﻔﻈﻨﺎ ﻣﻦ ﴍ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﻦ ﴍ ﺍﳉﻦ ﻭﺍﻹﻧﺴﺎﻥ‪ .‬ﺁﻣﲔ‬
‫﴿‪﴾\[ZYXWVUTSRQ‬‬
 ‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺤﺎﺩﻳﺔ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﺍﻧﻘﺴﻤﺖ ﻫﺬﻩ ﺍﻟﻠﻤﻌﺔ ﺇﱃ »ﺍﻟﺸﻌﺎﻋﺎﺕ« ﻭﺳﺘﻨﴩ ﰲ ﳎﻠﺪ ﻣﺴﺘﻘﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬

‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﻭﻫﻲ »ﺍﻟﻠﻮﺍﻣﻊ« ﺍﻟﺘﻲ ﻫﻲ ﺁﺧﺮ ﻣﺎ ﺃ ﹼﻟﻔﻪ »ﺳﻌﻴﺪ ﺍﻟﻘﺪﻳﻢ« ﰲ ﻏﻀﻮﻥ ﻋﴩﻳﻦ ﻳﻮﻣ ﹰﺎ ﻣﻦ ﺷﻬﺮ‬
‫ﺭﻣﻀﺎﻥ ﻭﺟﺎﺀﺕ ﻣﻨﻈﻮﻣﺔ ﻧﻈﻤ ﹰﺎ ﻋﻔﻮﻳ ﹰﺎ‪ .‬ﻧﴩﺕ ﻣﻠﺤﻘ ﹰﺔ ﺑﻤﺠﻤﻮﻋﺔ »ﺍﻟﻜﻠﲈﺕ«‪.‬‬

‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﺜﻼﺛﻮﻥ‬

‫ﻫﻲ ﺍﳊﻘﺎﺋﻖ ﺍﻟﺘﻲ ﻇﻬﺮﺕ ﻋﲆ ﻗﻠﺐ »ﺳﻌﻴﺪ ﺍﳉﺪﻳﺪ« ﺑﺪﺭﺟﺔ ﺍﻟﺸﻬﻮﺩ‪ ،‬ﻭﺳﻄﺮﻫﺎ ﺑﺎﻟﻠﻐﺔ‬
‫ﺍﻟﻌﺮﺑﻴﺔ ﰲ ﺭﺳﺎﺋﻞ ﻣﻮﺳﻮﻣﺔ ﺑـ)»ﻗﻄﺮﺓ ﻣﻦ ﺑﺤﺮ ﺍﻟﺘﻮﺣﻴﺪ«‪» ،‬ﺣﺒﺔ ﻣﻦ ﺟﻨﺎﻥ ﺍﻟﻘﺮﺁﻥ«‪» ،‬ﺷﻤﺔ ﻣﻦ‬
‫ﻧﺴﻴﻢ ﻫﺪﺍﻳﺔ ﺍﻟﻘﺮﺁﻥ«‪» ،‬ﺫﺭﺓ ﻣﻦ ﺷﻌﺎﻋﺎﺕ ﻫﺪﺍﻳﺔ ﺍﻟﻘﺮﺁﻥ«‪» ،‬ﺣﺒﺎﺏ ﻣﻦ ﻋﲈﻥ ﺍﻟﻘﺮﺁﻥ«‪» ،‬ﺯﻫﺮﺓ ﻣﻦ‬
‫ﺭﻳﺎﺽ ﺍﻟﻘﺮﺁﻥ«‪»،‬ﺷﻌﻠﺔ ﻣﻦ ﺃﻧﻮﺍﺭ ﺍﻟﻘﺮﺁﻥ«( ﻣﻊ ﺫﻳﻮﻝ ﻫﺬﻩ ﺍﻟﺮﺳﺎﺋﻞ ﻭﻗﺪ ﺿﻤﺖ ﻛ ﹼﻠﻬﺎ ﲢﺖ ﻋﻨﻮﺍﻥ‬
‫»ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ ﺍﻟﻨﻮﺭﻱ« ﺳﻴﻨﴩ ﰲ ﳎﻠﺪ ﻣﺴﺘﻘﻞ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬
 
                       
   ،  ،  
   ،  ،  ،  ،
،

       
   ،  

                        

    
     

  
    
  
    
                     ‫ ﷺ‬   
        
     
 ،  
          
       .   ..            
 
          
            .   ..       

  
       »     

          
  .  ..« 
  
      
  ..            
                
   !       

   
         
   
  .   ..        .   ..
          
       
  ..                

‫ﺑﺎﺳﻢ ﲨﻴﻊ ﻃﻼﺏ ﺍﻟﻨﻮﺭ‬

‫ﺳﻌﻴﺪ ﺍﻟﻨﻮﺭﳼ‬
 ‫ﻧﺒﺬﺓ ﻋﻦ ﺑﻌﺾ ﺍﻷﻋﻼﻡ‬
‫ﺃﲪﺪ ﺍﳌﻬﺎﺟﺮ )ﺍﳊﺎﻓﻆ(‪ :‬ﻫﻮ ﺃﺣﺪ ﺃﴍﺍﻑ ﺍﻟﺘﺠﺎﺭ ﰲ ﺑﺎﺭﻻ ﻭﻣﻦ ﺃﻭﺍﺋﻞ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﻻﺯﻡ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﻃﻮﺍﻝ ﺑﻘﺎﺋﻪ ﰲ ﺑﺎﺭﻻ ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪١٩٤٨‬ﻡ ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ‪.‬‬
‫ﺃﲪﺪ ﻏﺎﻟﺐ )ﺍﳌﻌﻠﻢ(‪ :‬ﻣﻦ ﺃﻭﺍﺋﻞ ﻃﻼﺏ ﺍﻟﻨﻮﺭ‪ ،‬ﺧﻄﺎﻁ ﻭﺷﺎﻋﺮ‪ ،‬ﻟﻪ ﺩﻳﻮﺍﻥ ﺷﻌﺮ ﳐﻄﻮﻁ‪ ،‬ﻭﻟﺪ‬
‫ﰲ )ﻳﺎﻟﻮﺍﺝ( ﺳﻨﺔ ‪ ،١٩٠٠‬ﻭﺗﻮﰲ ﰲ ﺷﺒﺎﻁ ‪١٩٤٠‬ﻡ ﺭﲪﻪ ﺍﷲ ﺭﲪﺔ ﻭﺍﺳﻌﺔ‪.‬‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﲏ‪ :‬ﻫﻮ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻷﺣﺪ ﺍﻟﴪﻫﻨﺪﻱ ﺍﻟﻔﺎﺭﻭﻗﻲ )‪ ١٠٣٤-٩٧١‬ﻫـ(‬
‫ﺍﳌﻠﻘﺐ ﺑﺤﻖ »ﳎﺪﺩ ﺍﻷﻟﻒ ﺍﻟﺜﺎﲏ« ﺑﺮﻉ ﰲ ﻋﻠﻮﻡ ﻋﴫﻩ‪ ،‬ﻭﲨﻊ ﻣﻌﻬﺎ ﺗﺮﺑﻴﺔ ﺍﻟﺮﻭﺡ ﻭﲥﺬﻳﺐ ﺍﻟﻨﻔﺲ‬
‫ﻭﺍﻹﺧﻼﺹ ﷲ ﻭﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ‪ ،‬ﺭﻓﺾ ﺍﳌﻨﺎﺻﺐ ﺍﻟﺘﻲ ﻋﺮﺿﺖ ﻋﻠﻴﻪ‪ ،‬ﻗﺎﻭﻡ ﻓﺘﻨﺔ »ﺍﳌﻠﻚ ﺃﻛﱪ« ﺍﻟﺘﻲ‬
‫ﻛﺎﺩﺕ ﲤﺤﻖ ﺍﻹﺳﻼﻡ‪ .‬ﻭ ﱠﻓ ﹶﻘﻪ ﺍﳌﻮﱃ ﺍﻟﻌﺰﻳﺰ ﺇﱃ ﴏﻑ ﺍﻟﺪﻭﻟﺔ ﺍﳌﻐﻮﻟﻴﺔ ﺍﻟﻘﻮﻳﺔ ﻣﻦ ﺍﻹﳊﺎﺩ ﻭﺍﻟﱪﳘﻴﺔ‬
‫ﺇﱃ ﺇﺣﺘﻀﺎﻥ ﺍﻹﺳﻼﻡ ﺑﲈ ﺑﺚ ﻣﻦ ﻧﻈﺎﻡ ﺍﻟﺒﻴﻌﺔ ﻭﺍﻻﺧﻮﺓ ﻭﺍﻹﺭﺷﺎﺩ ﺑﲔ ﺍﻟﻨﺎﺱ‪ ،‬ﻃﻬﺮ ﻣﻌﲔ ﺍﻟﺘﺼﻮﻑ‬
‫ﻣﻦ ﺍﻷﻛﺪﺍﺭ‪ ،‬ﺗﻨﺎﻣﺖ ﺩﻋﻮﺗﻪ ﰲ ﺍﻟﻘﺎﺭﺓ ﺍﳍﻨﺪﻳﺔ ﺣﺘﻰ ﻇﻬﺮ ﻣﻦ ﺛﲈﺭﻫﺎ ﺍﳌﻠﻚ ﺍﻟﺼﺎﻟﺢ »ﺍﻭﺭﻧﻚ ﺯﻳﺐ«‬
‫ﻓﺎﻧﺘﴫ ﺍﳌﺴﻠﻤﻮﻥ ﰲ ﺯﻣﺎﻧﻪ‪ ،‬ﻭﻫﺎﻥ ﺍﻟﻜﻔﺎﺭ‪ .‬ﺇﻧﺘﴩﺕ ﻃﺮﻳﻘﺘﻪ »ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ« ﰲ ﺃﺭﺟﺎﺀ ﺍﻟﻌﺎﱂ ﺍﻹﺳﻼﻣﻲ‬
‫ﺑﻮﺳﺎﻃﺔ ﺍﻟﻌﻼﻣﺔ ﺧﺎﻟﺪ ﺍﻟﺸﻬﺮﺯﻭﺭﻱ ﺍﳌﺸﻬﻮﺭ ﺑﻤﻮﻻﻧﺎ ﺧﺎﻟﺪ )‪١٢٤٣-١١٩٢‬ﻫـ(‪ .‬ﻟﻪ ﻣﺆﻟﻔﺎﺕ‬
‫ﻋﺪﻳﺪﺓ ﺃﺷﻬﺮﻫﺎ »ﻣﻜﺘﻮﺑﺎﺕ« ﺗﺮﲨﻬﺎ ﺇﱃ ﺍﻟﻌﺮﺑﻴﺔ ﳏﻤﺪ ﻣﺮﺍﺩ ﰲ ﳎﻠﺪﻳﻦ‪.‬‬
‫ﺍﻟﺮﻓﺎﻋﻲ‪ ٥٧٨-٥١٢) :‬ﻫـ( ﺍﲪﺪ ﺑﻦ ﻋﲇ ﺑﻦ ﳛﻴﻰ ﺍﻟﺮﻓﺎﻋﻲ‪ ،‬ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪ ،‬ﺍﻹﻣﺎﻡ ﺍﻟﺰﺍﻫﺪ‬
‫ﻣﺆﺳﺲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﺮﻓﺎﻋﻴﺔ‪ .‬ﻭﻟﺪ ﰲ ﻗﺮﻳﺔ ﺣﺴﻦ ﰲ ﻭﺍﺳﻂ ﺑﺎﻟﻌﺮﺍﻕ ﺳﻨﺔ ‪ ٥١٢‬ﻫـ ﻭﺗﻔﻘﻪ ﻭﺗﺄﺩﺏ ﰲ‬
‫ﻭﺍﺳﻂ‪ .‬ﻭﻛﺎﻥ ﻳﺴﻜﻦ ﻗﺮﻳﺔ ﺃﻡ ﻋﺒﻴﺪﺓ ﺑﺎﻟﺒﻄﺎﺋﺢ )ﺑﲔ ﻭﺍﺳﻂ ﻭﺍﻟﺒﴫﺓ( ﻭﺗﻮﰲ ﲠﺎ ﺳﻨﺔ ‪ ٥٧٨‬ﻫـ‪.‬‬
‫ﺍﻟﺴﻴﺪ ﺍﻟﺒﺪﻭﻱ‪٦٧٥-٥٩٦ :‬ﻫـ‪١٢٧٦-١٢٠٠/‬ﻡ ﺃﲪﺪ ﺑﻦ ﻋﲇ ﺑﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺍﳊﺴﻴﻨﻲ‪ ،‬ﺃﺑﻮ‬
‫ﺍﻟﻌﺒﺎﺱ ﺍﻟﺒﺪﻭﻱ‪ .‬ﺍﳌﺘﺼﻮﻑ‪ ،‬ﺻﺎﺣﺐ ﺍﻟﺸﻬﺮﺓ ﰲ ﺍﻟﺪﻳﺎﺭ ﺍﳌﴫﻳﺔ‪ .‬ﺃﺻﻠﻪ ﻣﻦ ﺍﳌﻐﺮﺏ‪ ،‬ﻭﻟﺪ ﺑﻔﺎﺱ‪،‬‬
‫ﻭﻃﺎﻑ ﺍﻟﺒﻼﺩ ﻭﺃﻗﺎﻡ ﺑﻤﻜﺔ ﻭﺍﳌﺪﻳﻨﺔ‪ ،‬ﻭﺩﺧﻞ ﻣﴫ ﰲ ﺃﻳﺎﻡ ﺍﳌﻠﻚ ﺍﻟﻈﺎﻫﺮ ﺑﻴﱪﺱ‪ ،‬ﻓﺨﺮﺝ ﻻﺳﺘﻘﺒﺎﻟﻪ ﻫﻮ‬
‫ﻭﻋﺴﻜﺮﻩ‪ ،‬ﻭﺃﻧـﺰﻟﻪ ﰲ ﺩﺍﺭ ﺿﻴﺎﻓﺘﻪ‪ ،‬ﻭﺯﺍﺭ ﺳﻮﺭﻳﺔ ﻭﺍﻟﻌﺮﺍﻕ ﺳﻨﺔ ‪٦٣٤‬ﻫـ ﻭﻋﻈﻢ ﺷﺄﻧﻪ ﰲ ﺑﻼﺩ ﻣﴫ‬
‫ﻓﺎﻧﺘﺴﺐ ﺇﱃ ﻃﺮﻳﻘﺘﻪ ﲨﻬﻮﺭ ﻛﺒﲑ ﺑﻴﻨﻬﻢ ﺍﳌﻠﻚ ﺍﻟﻈﺎﻫﺮ‪ .‬ﻭﺗﻮﰲ ﻭﺩﻓﻦ ﰲ ﻃﻨﻄﺎ ﺣﻴﺚ ﺗﻘﺎﻡ ﰲ ﻛﻞ ﺳﻨﺔ‬
‫ﺳﻮﻕ ﻋﻈﻴﻤﺔ ﻳﻔﺪ ﺇﻟﻴﻬﺎ ﺍﻟﻨﺎﺱ ﻣﻦ ﲨﻴﻊ ﺃﻧﺤﺎﺀ ﺍﻟﻘﻄﺮ ﺍﳌﴫﻱ ﺍﺣﺘﻔﺎﺀ ﹰﺍ ﺑﻤﻮﻟﺪﻩ‪ ،‬ﱂ ﻳﺬﻛﺮ ﻟﻪ ﻣﱰﲨﻮﻩ‬
‫ﺗﺼﻨﻴﻔ ﹰﺎ ﻏﲑ »ﺣﺰﺏ‪-‬ﳐﻄﻮﻁ« ﻭ»ﻭﺻﺎﻳﺎ« ﻭ»ﺻﻠﻮﺍﺕ«‪ .‬ﻭﻗﺪ ﺍﻓﺮﺩ ﺑﻌﻀﻬﻢ ﺳﲑﺗﻪ ﰲ ﻛﺘﺐ‪ ،‬ﻣﻨﻬﺎ‬
‫ﻛﺘﺎﺏ »ﺍﻟﺴﻴﺪ ﺍﻟﺒﺪﻭﻱ« ﳌﺤﻤﺪ ﻓﻬﻤﻲ ﻋﺒﺪ ﺍﻟﻠﻄﻴﻒ‪.‬‬
‫‪٥٤٩‬‬ ‫ﻧﺒﺬﺓ ﻋﻦ ﺑﻌﺾ ﺍﻷﻋﻼﻡ‬
‫ﺑﻜﺮ ﺃﻓﻨﺪﻱ‪ :‬ﻣﻦ ﺃﻭﺍﺋﻞ ﻃﻼﺏ ﺍﻟﻨﻮﺭ‪ ،‬ﻭﻟﺪ ﺳﻨﺔ ‪١٨٩٨‬ﻡ ﰲ ﺑﺎﺭﻻ ﻭﺗﻮﰲ ﰲ ﺳﻨﺔ ‪١٩٥٤‬ﻡ ﰲ‬
‫ﺍﺳﺘﺎﻧﺒﻮﻝ ﺗﻐﻤﺪﻩ ﺍﷲ ﺑﺮﲪﺘﻪ‪.‬‬
‫ﺗﻮﻓﻴﻖ )ﺍﳊﺎﻓﻆ(‪١٩٦٥-١٨٨٧) :‬ﻡ( ﻣﻦ ﺃﻭﺍﺋﻞ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﻭﻛﺘﺎﲠﺎ‪ ،‬ﻟﻘﺐ ﺑﺎﳊﺎﻓﻆ‬
‫ﳊﻔﻈﻪ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻭﺑﺎﻟﺸﺎﻣﻲ ﻟﻄﻮﻝ ﺑﻘﺎﺋﻪ ﺑﺎﻟﺸﺎﻡ ﺑﺼﺤﺒﺔ ﻭﺍﻟﺪﻩ ﺍﻟﺬﻱ ﻛﺎﻥ ﺿﺎﺑﻄ ﹰﺎ ﻫﻨﺎﻙ‪ ،‬ﻭﻫﻮ‬
‫ﺍﳌﺸﻬﻮﺩ ﻟﻪ ﺑﺎﻟﺼﻼﺡ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﺘﻘﻮ￯‪ ،‬ﻻﺯ ﹶﻡ ﺍﻷﺳﺘﺎﺫ ﰲ ﺑﺎﺭﻻ ﻭﰲ ﺳﺠﻮﻥ ﺃﺳﻜﻲ ﺷﻬﺮ ﻭﺩﻧﻴﺰﱄ‪.‬‬
‫ﺗﻐﻤﺪﻩ ﺍﷲ ﺑﺮﲪﺘﻪ‪.‬‬
‫ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ )‪١٤٨-٨٠‬ﻫـ ( ﺟﻌﻔﺮ ﺑﻦ ﳏﻤﺪ ﺍﻟﺒﺎﻗﺮ ﺑﻦ ﻋﲇ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺑﻦ ﺍﳊﺴﲔ‬
‫ﺍﻟﺴﺒﻂ‪ ،‬ﺍﳍﺎﺷﻤﻲ ﺍﻟﻘﺮﳾ‪ ،‬ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺎﻟﺼﺎﺩﻕ‪ :‬ﺳﺎﺩﺱ ﺍﻷﺋﻤﺔ ﺍﻻﺛﻨﻲ ﻋﴩ‪ .‬ﻛﺎﻥ ﻣﻦ ﺃﺟﻼﺀ‬
‫ﺍﻟﺘﺎﺑﻌﲔ‪ .‬ﻭﻟﻪ ﻣﻨﺰﻟﺔ ﺭﻓﻴﻌﺔ ﰲ ﺍﻟﻌﻠﻢ‪ .‬ﻭﻟﻘﺐ ﺑﺎﻟﺼﺎﺩﻕ ﻷﻧﻪ ﱂ ﻳﻌﺮﻑ ﻋﻨﻪ ﺍﻟﻜﺬﺏ ﻗﻂ‪ .‬ﻟﻪ ﺃﺧﺒﺎﺭ ﻣﻊ‬
‫ﺍﳋﻠﻔﺎﺀ ﻣﻦ ﺑﻨﻲ ﺍﻟﻌﺒﺎﺱ ﻭﻛﺎﻥ ﺟﺮﻳﺌﺎ ﻋﻠﻴﻬﻢ ﺻﺪﺍﻋﺎ ﺑﺎﳊﻖ‪ .‬ﻟﻪ )ﺭﺳﺎﺋﻞ( ﳎﻤﻮﻋﺔ ﰲ ﻛﺘﺎﺏ‪ .‬ﻣﻮﻟﺪﻩ‬
‫ﻭﻭﻓﺎﺗﻪ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪.‬‬
‫ﺣﺎﺗﻢ ﺍﻟﻄﺎﺋﻲ‪ ٤٦-٠٠٠) :‬ﻕ ﻫـ( ﺣﺎﺗﻢ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻌﺪ ﺑﻦ ﺍﳊﴩﺝ ﺍﻟﻄﺎﺋﻲ ﺍﻟﻘﺤﻄﺎﲏ‪،‬‬
‫ﺃﺑﻮ ﻋﺪﻱ ‪ :‬ﺷﺎﻋﺮ ﺟﺎﻫﲇ‪ ،‬ﻓﺎﺭﺱ ﺟﻮﺍﺩ‪ ،‬ﺟﺎﻫﲇ‪ .‬ﻳﴬﺏ ﺍﳌﺜﻞ ﺑﺠﻮﺩﻩ‪ .‬ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﻧﺠﺪ‪ ،‬ﻭﺯﺍﺭ‬
‫ﺍﻟﺸﺎﻡ ﻓﺘﺰﻭﺝ ﻣﺎﻭﻳﺔ ﺑﻨﺖ ﺣﺠﺮ ﺍﻟﻐﺴﺎﻧﻴﺔ‪ ،‬ﻭﻣﺎﺕ ﰲ ﻋﻮﺍﺭﺽ )ﺟﺒﻞ ﰲ ﺑﻼﺩ ﻃﻴﺊ( ﻗﺎﻝ ﻳﺎﻗﻮﺕ ‪ :‬ﻭﻗﱪ‬
‫ﺣﺎﺗﻢ ﻋﻠﻴﻪ‪ .‬ﺷﻌﺮﻩ ﻛﺜﲑ‪ ،‬ﺿﺎﻉ ﻣﻌﻈﻤﻪ‪ ،‬ﻭﺑﻘﻲ ﻣﻨﻪ )ﺩﻳﻮﺍﻥ ‪-‬ﻁ( ﺻﻐﲑ‪ .‬ﻭﺃﺧﺒﺎﺭﻩ ﻛﺜﲑﺓ ﻣﺘﻔﺮﻗﺔ ﰲ‬
‫ﻛﺘﺐ ﺍﻷﺩﺏ ﻭﺍﻟﺘﺎﺭﻳﺦ‪ .‬ﻭﺃﺭﺧﻮﺍ ﻭﻓﺎﺗﻪ ﰲ ﺍﻟﺴﻨﺔ ﺍﻟﺜﺎﻣﻨﺔ ﺑﻌﺪ ﻣﻮﻟﺪ ﺍﻟﻨﺒﻲ ﷺ‪.‬‬
‫ﺧﺎﻟﺪ )ﺍﳊﺎﻓﻆ(‪ :‬ﻫﻮ ﺧﺎﻟﺪ ﻋﻤﺮ ﻟﻄﻔﻲ ﺃﻓﻨﺪﻱ‪ .‬ﻣﻦ ﺃﻭﺍﺋﻞ ﻃﻼﺏ ﺍﻟﻨﻮﺭ ﻭﻛﺘﺎﺏ ﺍﻟﺮﺳﺎﺋﻞ‪.‬‬
‫ﻭﻟﺪ ﺳﻨﺔ ‪ ١٨٩١‬ﰲ ﺑﺎﺭﻻ ﺗﻮﰲ ﺳﻨﺔ ‪ ١٩٤٦‬ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ ‪-‬ﺭﲪﻪ ﺍﷲ‪ .-‬ﺍﺷﺘﻐﻞ ﰲ ﺍﻟﺘﻌﻠﻴﻢ ﺛﻢ ﺗﺮﻛﻪ‬
‫ﻭﺍﺻﺒﺢ ﺇﻣﺎﻣ ﹰﺎ ﰲ ﺃﺣﺪ ﻣﺴﺎﺟﺪ ﺑﺎﺭﻻ‪ ،‬ﺃﺭﺳﻞ ﻟﻪ ﺍﻷﺳﺘﺎﺫ ﺭﺳﺎﻟﺔ ﻋﺰ￯ ﻓﻴﻬﺎ ﻃﻔﻠﻪ )ﺃﻧﻮﺭ( ﺍﻟﺬﻱ ﺗﻮﰲ‬
‫ﺳﻨﺔ ‪ ١٩٣٠‬ﺍﺛﺮ ﺇﺻﺎﺑﺘﻪ ﺑﻤﺮﺽ ﺍﻟﺴﻌﺎﻝ ﺍﻟﺪﻳﻜﻲ ﻋﻦ ﻋﻤﺮ ﻳﻨﺎﻫﺰ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺩﺧﻠﺖ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ ﺿﻤﻦ‬
‫ﺍﳌﻜﺘﻮﺑﺎﺕ ‪ -‬ﺍﳌﻜﺘﻮﺏ ﺍﻟﺴﺎﺑﻊ ﻋﴩ‪.‬‬
‫ﺧﴪﻭ‪ :‬ﻛﺎﻥ ﰲ ﻣﻘﺪﻣﺔ ﺍﻟﺬﻳﻦ ﺍﺳﺘﻨﺴﺨﻮﺍ ﺍﳌﺌﺎﺕ ﻣﻦ ﺍﻟﺮﺳﺎﺋﻞ ﻭﻧﴩﻭﻫﺎ ﰲ ﺃﺣﻠﻚ ﺍﻟﻈﺮﻭﻑ‪،‬‬
‫ﻭﻗﴣ ﻣﻌﻈﻢ ﺣﻴﺎﺗﻪ ﻣﻊ ﺃﺳﺘﺎﺫﻩ ﰲ ﺳﺠﻮﻥ ﺃﺳﻜﻲ ﺷﻬﺮ ﻭﺩﻧﻴﺰﱄ ﻭﺁﻓﻴﻮﻥ ﻭﻫﻮ ﺍﻟﺬﻱ ﻛﺘﺐ ﻣﺼﺤﻔ ﹰﺎ‬
‫ﺑﺘﻮﺟﻴﻪ ﻣﻦ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﻹﻇﻬﺎﺭ ﺍﻹﻋﺠﺎﺯ ﰲ ﺍﻟﺘﻮﺍﻓﻘﺎﺕ ﺍﻟﻠﻄﻴﻔﺔ ﻻﺳﻢ ﺍﳉﻼﻟﺔ ﰲ ﺍﻟﺼﻔﺤﺔ‬
‫ﺍﻟﻮﺍﺣﺪﺓ‪ .‬ﻭﻟﺪ ﰲ ﺇﺳﺒﺎﺭﻃﺔ ﺳﻨﺔ ‪ ١٨٩٩‬ﻭﺗﻮﰲ ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺳﻨﺔ ‪١٩٧٧‬ﻡ ﺭﲪﻪ ﺍﷲ ﺭﲪﺔ ﻭﺍﺳﻌﺔ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٥٠‬‬
‫ﺧﻠﻮﴆ ﳛﻴﺎﻛﻴﻞ‪ :‬ﻣﻦ ﺍﻟﺴﺎﺑﻘﲔ ﺍﻟﺬﻳﻦ ﺗﺘﻠﻤﺬﻭﺍ ﻋﲆ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﰲ »ﺑﺎﺭﻻ« ﻭﻛﺎﻥ‬
‫ﹴ‬
‫ﺣﻴﻨﺌﺬ ﺿﺎﺑﻄ ﹰﺎ ﺑﺮﺗﺒﺔ ﻧﻘﻴﺐ‪ ،‬ﻛﺎﻥ ﻳﺒﻌﺚ ﺇﱃ ﺃﺳﺘﺎﺫﻩ ﺃﺳﺌﻠﺘﻪ ﻭﻣﺎ ﹸﻳﺴﺘﻔﴪ ﻣﻨﻪ ﻣﻦ ﺃﻣﻮﺭ ﺇﻳﲈﻧﻴﺔ‪ .‬ﹼ‬
‫ﺟﻤﻌﺖ‬
‫ﻭﺳﻤﻴﺖ ﺑـ)ﺍﳌﻜﺘﻮﺑﺎﺕ(‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪ ١٩٨٦‬ﻋﻦ ‪ ٩١‬ﺳﻨﺔ ﻣﻦ‬
‫ﹼ‬ ‫ﻫﺬﻩ ﺍﻷﺟﻮﺑﺔ ﺑﺘﻮﺟﻴﻪ ﺍﻷﺳﺘﺎﺫ ﻧﻔﺴﻪ‬
‫ﺍﻟﻌﻤﺮ‪ ،‬ﺭﲪﻪ ﺍﷲ ﺭﲪﺔ ﻭﺍﺳﻌﺔ‪.‬‬
‫ﺧﻮﺍﺭﺯﻡ ﺷﺎﻩ‪ :‬ﻫﻮ ﺍﳊﺎﻛﻢ ﺍﻟﺴﺎﺑﻊ ﻭﺍﻷﺧﲑ ﻹﻣﱪﺍﻃﻮﺭﻳﺔ ﺧﻮﺍﺭﺯﻡ‪ ،‬ﺗﺼﺪ￯ ﻷﻭﻝ ﻣﺮﺓ ﳉﻴﺶ‬
‫ﺟﻨﻜﻴﺰﺧﺎﻥ‪ ،‬ﻭﺷﺘﺖ ﺟﻴﺶ ﺃﺣﺪ ﻗﻮﺍﺩﻩ‪ ،‬ﻭﰲ ﺳﻨﺔ ‪ ١٢٢١‬ﺷﺘﺖ ﺃﻳﻀ ﹰﺎ ﺟﻴﺸ ﹰﺎ ﻛﺒﻴﺮ ﹰﺍ ﻟﻠﻤﻐﻮﻝ‪ ،‬ﻭﻟﻜﻦ‬
‫ﺍﺿﻄﺮ ﺇﱃ ﺍﻻﻧﺴﺤﺎﺏ ﺇﱃ ﺍﳍﻨﺪ ﻟﺘﻮﺍﱃ ﻫﺠﻮﻡ ﺍﳌﻐﻮﻝ‪ .‬ﻭﰲ ﺳﻨﺔ ‪ ١٢٢٤‬ﺃﺣﻴﺎ ﺇﻣﱪﺍﻃﻮﺭﻳﺔ ﺧﻮﺍﺭﺯﻡ‬
‫ﰲ ﺇﻳﺮﺍﻥ ﺃﺩﺕ ﺍﻧﺘﺼﺎﺭﺍﺗﻪ ﺇﱃ ﺗﻮﺟﺲ ﺍﻟﺴﻼﺟﻘﺔ ﻭﺍﻟﺪﻭﻟﺔ ﺍﻷﻳﻮﺑﻴﺔ ﻣﻨﻪ‪ .‬ﻓﻠﻢ ﳚﺪ ﻣﻨﻬﺎ ﻋﻮﻧ ﹰﺎ‪ .‬ﻭﰲ ﺳﻨﺔ‬
‫‪ ١٢٣١‬ﺍﺿﻄﺮ ﺇﱃ ﺍﻻﻧﺴﺤﺎﺏ ﺃﻣﺎﻡ ﺍﳌﻐﻮﻝ ﺇﱃ ﺟﺒﺎﻝ ﻃﻮﺭﻭﺱ ﻭﺍﻏﺘﻴﻞ ﻫﻨﺎﻙ‪.‬‬
‫ﺭﺃﻓﺖ ﺑﺎﺭﻭﺩﺟﻲ‪ (١٩٧٥-١٨٨٦) :‬ﻋﺴﻜﺮﻱ ﻣﺘﻘﺎﻋﺪ ﻣﻦ ﺃﻭﺍﺋﻞ ﺍﻟﺬﻳﻦ ﺗﺘﻠﻤﺬﻭﺍ ﻋﲆ‬
‫ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﻭﻻﺯﻣﻪ ﰲ ﺳﺠﻦ ﺍﺳﻜﻲ ﺷﻬﺮ ﻭﺩﻧﺰﱄ‪ .‬ﺗﻮﱃ ﺍﻹﻣﺎﻣﺔ ﰲ ﺍﺳﺘﺎﻧﺒﻮﻝ‪ ،‬ﻛﺎﻥ ﺣﺎﺫﻗ ﹰﺎ‬
‫ﰲ ﺗﻌﻠﻴﻢ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺍﻟﺮﻭﻣﻲ )ﻣﻮﻻﻧﺎ ﺟﻼﻝ ﺍﻟﺪﻳﻦ(‪٦٧٢-٦٠٤) :‬ﻫـ( )‪١٢٧٣-١٢٠٧‬ﻡ( ﻋﺎﱂ ﺑﻔﻘﻪ ﺍﳊﻨﻔﻴﺔ‬
‫ﻭﺍﳋﻼﻑ ﻭﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ‪ ،‬ﺛﻢ ﻣﺘﺼﻮﻑ ﺻﺎﺣﺐ )ﺍﳌﺜﻨﻮﻱ( ﺍﳌﺸﻬﻮﺭ ﺑﺎﻟﻔﺎﺭﺳﻴﺔ ﺍﳌﺴﺘﻐﻨﻲ ﻋﻦ ﺍﻟﺘﻌﺮﻳﻒ‬
‫ﰲ ﺳﺘﺔ ﻭﻋﴩﻳﻦ ﺃﻟﻒ ﺑﻴﺖ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﻄﺮﻳﻘﺔ ﺍﳌﻮﻟﻮﻳﺔ‪ .‬ﻭﻟﺪ ﰲ ﺑﻠﺦ )ﺑﻔﺎﺭﺱ( ﺍﺳﺘﻘﺮ ﰲ )ﻗﻮﻧﻴﺔ(‬
‫ﺳﻨﺔ ‪٦٢٣‬ﻫـ ﻋﺮﻑ ﺑﺎﻟﱪﺍﻋﺔ ﰲ ﺍﻟﻔﻘﻪ ﻭﻏﲑﻩ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ‪ ،‬ﻓﺘﻮﱃ ﺍﻟﺘﺪﺭﻳﺲ ﺑﻘﻮﻧﻴﺔ ﰲ ﺃﺭﺑﻊ‬
‫ﻣﺪﺍﺭﺱ ﺑﻌﺪ ﻭﻓﺎﺓ ﺃﺑﻴﻪ ﺳﻨﺔ ‪ ٦٢٨‬ﻫـ‪ ،‬ﻣﻦ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﺩﻳﻮﺍﻥ ﻛﺒﲑ‪ ،‬ﻓﻴﻪ ﻣﺎ ﻓﻴﻪ‪ ،‬ﻣﻜﺘﻮﺑﺎﺕ‪.‬‬
‫ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ ٩٤-٣٨) :‬ﻫـ( ﻋﲇ ﺑﻦ ﺍﳊﺴﲔ ﺑﻦ ﻋﲇ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ‪ ،‬ﺍﳍﺎﺷﻤﻲ ﺍﻟﻘﺮﳾ‪،‬‬
‫ﺃﺑﻮ ﺍﳊﺴﻦ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺰﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ‪ :‬ﺭﺍﺑﻊ ﺍﻷﺋﻤﺔ ﺍﻻﺛﻨﻲ ﻋﴩ‪ ،‬ﻭﺃﺣﺪ ﻣﻦ ﻛﺎﻥ ﻳﴬﺏ ﲠﻢ ﺍﳌﺜﻞ ﰲ‬
‫ﺍﳊﻠﻢ ﻭﺍﻟﻮﺭﻉ‪ .‬ﻣﻮﻟﺪﻩ ﻭﻭﻓﺎﺗﻪ ﺑﺎﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ ‪ .‬ﺃﺣﴢ ﺑﻌﺪ ﻣﻮﺗﻪ ﻋﺪﺩ ﻣﻦ ﻛﺎﻥ ﻳﻘﻮﲥﻢ ﴎﺍ‪ ،‬ﻓﻜﺎﻧﻮﺍ‬
‫ﻧﺤﻮ ﻣﺌﺔ ﺑﻴﺖ‪.‬‬
‫ﺍﻟﺴﻌﺪﻱ‪» :‬ﺷﻴﺦ ﻣﺼﻠﺢ ﺍﻟﺪﻳﻦ« ﻣﻦ ﺷﻌﺮﺍﺀ ﺍﻟﺼﻮﻓﻴﺔ ﺍﻟﻜﺒﺎﺭ‪ ،‬ﻭﻣﻦ ﺃﺭﻗﻬﻢ ﺗﻌﺒﻴﺮ ﹰﺍ‪ ،‬ﻭﻟﺪ ﰲ‬
‫ﻻ ﻟﺪﺭﺍﺳﺎﺗﻪ ﰲ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ ﰲ ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﻈﺎﻣﻴﺔ‪ ،‬ﻛﺎﻥ ﻣﻦ‬ ‫ﻣﺪﻳﻨﺔ »ﺷﲑﺍﺯ«‪ ،‬ﻗﺪﻡ ﺑﻐﺪﺍﺩ ﺍﺳﺘﻜﻤﺎ ﹰ‬
‫ﻣﺮﻳﺪﻱ ﺍﻟﺸﻴﺦ ﻋﺒﺪﺍﻟﻘﺎﺩﺭ ﺍﻟﻜﻴﻼﲏ‪ ،‬ﻗﴣ ﺛﻼﺛﲔ ﺳﻨﺔ ﻣﻦ ﻋﻤﺮﻩ ﰲ ﺍﻷﺳﻔﺎﺭ ﻭﻧﻈﻢ ﺍﻟﺸﻌﺮ‪ ،‬ﻭﻛﺘﺎﺑﻪ‬
‫»ﻛﻠﺴﺘﺎﻥ« ﻣﺸﻬﻮﺭ‪.‬‬
‫‪٥٥١‬‬ ‫ﻧﺒﺬﺓ ﻋﻦ ﺑﻌﺾ ﺍﻷﻋﻼﻡ‬
‫»ﺳﻌﻴﺪ ﺍﻟﻘﺪﻳﻢ«‪ :‬ﻫﻮ ﺍﻟﻠﻘﺐ ﺍﻟﺬﻱ ﻳﻄﻠﻘﻪ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﻋﲆ ﻧﻔﺴﻪ‪ ،‬ﻗﺒﻞ ﻗﻴﺎﻣﻪ ﺑﺘﺄﻟﻴﻒ‬
‫ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ )‪ (١٩٢٦‬ﻭﻗﺒﻞ ﺃﻥ ﻳﺄﺧﺬ »ﺳﻌﻴﺪ ﺍﳉﺪﻳﺪ« ﻋﲆ ﻋﺎﺗﻘﻪ ﻣﻬﻤﺔ ﺇﻧﻘﺎﺫ ﺍﻹﻳﲈﻥ‪ ،‬ﻭﻳﺴﺘﻠﻬﻢ ﻣﻦ‬
‫ﻓﻴﺾ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‪.‬‬
‫ﺍﻟﺸﻴﺦ ﺳﻌﻴﺪ‪ :‬ﺍﳌﺸﻬﻮﺭ ﺑـ»ﺑـﲑﺍﻥ« ﻛﺮﺩﻱ ﻣﻦ ﺷﻴﻮﺥ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ‪ ،‬ﻛﺎﻥ ﺟﺪﻩ ﻣﻦ‬
‫ﺧﻠﻔﺎﺀ ﻣﻮﻻﻧﺎ ﺧﺎﻟﺪ ﺍﻟﺸﻬﺮﺯﻭﺭﻱ‪ ،‬ﻗﺎﺩ ﺛﻮﺭﺓ ﰲ ﺍﻷﻗﺎﻟﻴﻢ ﺍﻟﴩﻗﻴﺔ ﰲ ﺗﺮﻛﻴﺎ ﺿﺪ ﺍﻟﺴﻠﻄﺔ ﺍﳊﺎﻛﻤﺔ‬
‫ﻻﲡﺎﻫﻬﺎ ﺍﳌﻌﺎﺩﻱ ﻟﻠﺪﻳﻦ‪ .‬ﻧﺸﺒﺖ ﺛﻮﺭﺗﻪ ﰲ ‪ ١٩٢٥/٢/١‬ﻭﺗﻢ ﺍﻟﻘﻀﺎﺀ ﻋﻠﻴﻬﺎ ﰲ ‪١٩٢٥/٤/١٥‬‬
‫ﻭ ﹸﻗﺪﻡ ﺍﻟﺸﻴﺦ ﺇﱃ ﳏﻜﻤﺔ ﺍﻟﺜﻮﺭﺓ ﻓﺄﺻﺪﺭﺕ ﻋﻠﻴﻪ ﻭﻋﲆ ﺳﺒﻌﺔ ﻭﺃﺭﺑﻌﲔ ﻣﻦ ﻣﻘﺮﺑﻴﻪ ﺣﻜﻢ ﺍﻹﻋﺪﺍﻡ ﻭﺗﻢ‬
‫ﺗﻨﻔﻴﺬﻩ ﻋﻠﻴﻬﻢ ﰲ »ﺩﻳﺎﺭﺑﻜﺮ« ﰲ ‪.١٩٢٥/٦/٢٩‬‬
‫ﺳﻠﻴﲈﻥ ﺭﺷﺪﻱ‪١٩٧٤-١٨٩٩) :‬ﻡ( ﻣﻦ ﺗﻼﻣﻴﺬ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﺍﻷﻭﺍﺋﻞ ﰲ ﺍﺳﺒﺎﺭﻃﺔ‪،‬‬
‫ﺳﺠﻦ ﻣﻌﻪ ﰲ ﻛﻞ ﻣﻦ ﺍﺳﻜﻲ ﺷﻬﺮ ﻭﺩﻧﻴﺰﱄ‪.‬‬
‫ﺳﻠﻴﲈﻥ )ﺍﻟﺴﻴﺪ(‪ :‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺧﺪﻡ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﰲ ﻣﻨﻔﺎﻩ »ﺑﺎﺭﻻ« ﻃﻮﺍﻝ ﺛﲈﲏ ﺳﻨﻮﺍﺕ‪،‬‬
‫ﻻ ﻟﻠﺼﺪﻕ ﻭﺍﻟﻮﻓﺎﺀ ﻭﺍﻹﺧﻼﺹ‪ .‬ﺗﻮﰲ ﰲ ﺳﻨﺔ ‪ ١٩٦٥‬ﺭﲪﻪ ﺍﷲ ﺭﲪﺔ ﻭﺍﺳﻌﺔ‪.‬‬ ‫ﻛﺎﻥ ﻣﺜﺎ ﹰ‬

‫ﺍﻟﺸﺎﺫﱄ‪ ٦٥٦-٥٩١) :‬ﻫـ( ﻫﻮ ﻋﲇ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺪ ﺍﳉﺒﺎﺭ ﺍﻟﺸﺎﺫﱄ‪ ،‬ﻭﺍﻟﺸﺎﺫﻟﺔ ﻗﺮﻳﺔ‬

‫ﻣﻦ ﺃﻓﺮﻳﻘﻴﺎ‪ ،‬ﺍﻟﴬﻳﺮ ﺍﻟﺰﺍﻫﺪ ﻧـﺰﻳﻞ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻭﺷﻴﺦ ﺍﻟﻄﺎﺋﻔﺔ ﺍﻟﺸﺎﺫﻟﻴﺔ‪ ،‬ﺻﺎﺣﺐ ﺍﻷﻭﺭﺍﺩ ﺍﳌﺴﲈﺓ‬
‫»ﺣﺰﺏ ﺍﻟﺸﺎﺫﱄ«‪.‬‬
‫ﺻﱪﻱ ﺁﺭﺳﻴﻮﻥ‪ :‬ﻭﻟﺪ ﰲ ﺳﻨﺔ ‪ ١٨٩٣‬ﻭﺗﻮﰲ ﰲ ‪. ١٩٥٤ /٢ /٢‬ﺇﻣﺎﻡ ﻣﺴﺠﺪ ﰲ »ﺑﺪﺭﺓ«‬
‫ﺍﻟﺘﺎﺑﻌﺔ ﻟﻨﺎﺣﻴﺔ »ﺍﻛﺮﻳﺪﻳﺮ«‪ .‬ﺗﺘﻠﻤﺬ ﻋﲆ ﺍﻻﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﻭﺳﺠﻦ ﻣﻌﻪ ﰲ ﺳﺠﻦ ﺩﻧﻴﺰﱄ ‪ ١٩٤٣‬ﻭﻛﺎﻥ‬
‫ﻳﻄﻠﻖ ﻋﻠﻴﻪ »ﺳﻨﱰﺍﻝ« ﻟﻨﺸﺎﻃﻪ ﺍﻟﻮﺍﺳﻊ ﰲ ﻧﴩ ﺍﻟﺮﺳﺎﺋﻞ ﺍﱃ ﺍﻟﻘﺮ￯ ﺍﳌﺤﻴﻄﺔﻟـ»ﺑﺎﺭﻻ«‪.‬‬
‫ﺻﺪﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻘﻮﻧﻮﻱ‪ :‬ﻫﻮ ﳏﻤﺪ ﺑﻦ ﺇﺳﺤﺎﻕ ﺑﻦ ﳏﻤﺪ ﺑﻦ ﻳﻮﺳﻒ ﺍﻟﻘﻮﻧﻮﻱ ﺍﻟﺮﻭﻣﻲ‪ ،‬ﺻﺪﺭ‬
‫ﺍﻟﺪﻳﻦ‪ :‬ﻣﻦ ﻛﺒﺎﺭ ﺗﻼﻣﻴﺬ ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ ﺗﺰﻭﺝ ﺍﺑﻦ ﺍﻟﻌﺮﰊ ﺃﻣﻪ‪ ،‬ﻭﺭ ﹼﺑﺎﻩ‪ ،‬ﻣﻦ ﻛﺘﺒﻪ )ﺍﻟﻨﺼﻮﺹ‬
‫ﺳﻤﺎﻩ )ﺇﻋﺠﺎﺯ ﺍﻟﺒﻴﺎﻥ ﰲ ﺗﻔﺴﲑ‬
‫ﰲ ﲢﻘﻴﻖ ﺍﻟﻄﻮﺭ ﺍﳌﺨﺼﻮﺹ( ﰲ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﺗﻔﺴﲑ ﺳﻮﺭﺓ ﺍﻟﻔﺎﲢﺔ ﹼ‬
‫ﺃﻡ ﺍﻟﻘﺮﺁﻥ(‪.‬‬
‫ﻃﺎﻭﻭﺱ ﺑﻦ ﻛﻴﺴﺎﻥ‪ ١٠٦-٣٣) :‬ﻫ( ﻃﺎﻭﻭﺱ ﺑﻦ ﻛﻴﺴﺎﻥ ﺍﳋﻮﻻﲏ ﺍﳍﻤﺪﺍﲏ‪ :‬ﻣﻦ ﺃﻛﺎﺑﺮ‬
‫ﺍﻟﺘﺎﺑﻌﲔ‪ ،‬ﺗﻔﻘﻬ ﹰﺎ ﰲ ﺍﻟﺪﻳﻦ ﻭﺭﻭﺍﻳﺔ ﻟﻠﺤﺪﻳﺚ‪ ،‬ﻭﺗﻘﺸﻔﺎ ﰲ ﺍﻟﻌﻴﺶ‪ ،‬ﻭﺟﺮﺃﺓ ﻋﲆ ﻭﻋﻆ ﺍﳋﻠﻔﺎﺀ ﻭﺍﳌﻠﻮﻙ‪.‬‬
‫ﺃﺻﻠﻪ ﻣﻦ ﺍﻟﻔﺮﺱ‪ ،‬ﻭﻣﻮﻟﺪﻩ ﻭﻣﻨﺸﺄﻩ ﰲ ﺍﻟﻴﻤﻦ‪ .‬ﺗﻮﰲ ﺣﺎﺟﺎ ﺑﺎﳌﺰﺩﻟﻔﺔ ﺃﻭ ﺑﻤﻨﻰ‪ ،‬ﻭﻛﺎﻥ ﻫﺸﺎﻡ ﺑﻦ ﻋﺒﺪ‬
‫ﺍﳌﻠﻚ ﺣﺎﺟﺎ ﺗﻠﻚ ﺍﻟﺴﻨﺔ‪ ،‬ﻓﺼﲆ ﻋﻠﻴﻪ‪ .‬ﻭﻛﺎﻥ ﻳﺄﺑﻰ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﺮﺍﺀ‪.‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٥٢‬‬
‫ﻋﺒﺪ ﺍﳌﺠﻴﺪ‪ :‬ﻫﻮ ﺃﺻﻐﺮ ﺍﺧﻮﺓ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ‪ .‬ﺗﺮﺟﻢ ﻛﺜﻴﺮ ﹰﺍ ﻣﻦ ﺭﺳﺎﺋﻠﻪ ﺇﱃ ﺍﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ‬
‫ﺇﻻ ﺃﳖﺎ ﻧﴩﺕ ﰲ ﻭﻗﺘﻬﺎ ﰲ ﻧﻄﺎﻕ ﺿﻴﻖ ﻭﺗﺮﺟﻢ ﺇﱃ ﺍﻟﱰﻛﻴﺔ ﺭﺳﺎﺋﻠﻪ ﺍﻟﻌﺮﺑﻴﺔ )ﺇﺷﺎﺭﺍﺕ ﺍﻹﻋﺠﺎﺯ(‬
‫ﻭ)ﺍﳌﺜﻨﻮﻱ ﺍﻟﻌﺮﰊ(‪ .‬ﻛﺎﻥ ﻣﺪﺭﺳ ﹰﺎ ﻟﻠﻐﺔ ﺍﻟﻌﺮﺑﻴﺔ ﺛﻢ ﻣﻔﺘﻴ ﹰﺎ ﺛﻢ ﻣﺪﺭﺳ ﹰﺎ ﻟﻠﻌﻠﻮﻡ ﺍﻹﺳﻼﻣﻴﺔ ﰲ ﻣﻌﻬﺪ ﺍﻷﺋﻤﺔ‬
‫ﻭﺍﳋﻄﺒﺎﺀ ﻭﺍﳌﻌﻬﺪ ﺍﻹﺳﻼﻣﻲ ﰲ ﻗﻮﻧﻴﺎ‪ .‬ﺗﻮﰲ ﺳﻨﺔ ‪١٩٦٧‬ﻡ ﻋﻦ ﺛﻼﺙ ﻭﺛﲈﻧﲔ ﺳﻨﺔ ﻣﻦ ﺍﻟﻌﻤﺮ ﺭﲪﻪ ﺍﷲ‬
‫ﺭﲪﺔ ﻭﺍﺳﻌﺔ‪.‬‬
‫ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﺒﺪﺍﷲ‪ :‬ﺍﺑﻦ ﺷﻘﻴﻖ ﺍﻷﺳﺘﺎﺫ ﺍﻟﻨﻮﺭﳼ ﻭﻟﺪ ﺳﻨﺔ ‪ ١٩٠٣‬ﰲ ﻧﻮﺭﺱ ﻭﺗﻮﰲ ﺳﻨﺔ‬
‫‪ ١٩٢٨‬ﻭﺩﻓﻦ ﰲ ﻗﺮﻳﺔ )ﺫﻭ ﺍﻟﻔﻀﻞ( ﰲ ﺃﻧﻘﺮﺓ‪ .‬ﻛﺘﺐ ﺗﺎﺭﻳﺦ ﺣﻴﺎﺓ ﺍﻷﺳﺘﺎﺫ ﺣﺘﻰ ﻋﺎﻡ ‪ ١٩١٨‬ﻭﻧﴩﻩ ﺑﻜﺘﺎﺏ‬
‫ﻃﺒﻊ ﰲ ﺇﺳﻄﻨﺒﻮﻝ‪.‬‬
‫ﻓﻀﻮﱄ ﺍﻟﺒﻐﺪﺍﺩﻱ‪ :‬ﺷﺎﻋﺮ ﻋﺎﺵ ﰲ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺩﺱ ﻋﴩ ﺍﳌﻴﻼﺩﻱ ﻭﻫﻮ ﻣﺆﺳﺲ ﺍﻷﺩﺏ‬
‫ﺍﻟﻌﺜﲈﲏ ﺍﻵﺫﺭﻱ‪ ،‬ﻟﻪ ﺃﺷﻌﺎﺭ ﻭﺩﻭﺍﻭﻳﻦ ﰲ ﺍﻟﻠﻐﺎﺕ ﺍﻟﱰﻛﻴﺔ ﻭﺍﻟﻌﺮﺑﻴﺔ ﻭﺍﻟﻔﺎﺭﺳﻴﺔ ﺗﻮﰲ ﺳﻨﺔ ‪١٥٥٥‬ﻡ‪ ،‬ﻣﻦ‬
‫ﺃﻋﲈﻟﻪ ﺍﳌﺸﻬﻮﺭﺓ »ﻟﻴﲆ ﻭﳎﻨﻮﻥ« ﺍﺳﻤﻪ ﺍﳊﻘﻴﻘﻲ‪ :‬ﳏﻤﺪ‪.‬‬
‫ﺍﻟﻜﻴﻼﲏ )ﻋﺒﺪ ﺍﻟﻘﺎﺩﺭ(‪ :‬ﻫﻮ ﺍﺑﻦ ﺃﰊ ﺻﺎﻟﺢ ﺃﺑﻮ ﳏﻤﺪ ﺍﳉﻴﲇ‪ .‬ﻭﻟﺪ ﺑﺠﻴﻼﻥ ﺟﻨﻮﺏ ﻏﺮﺏ ﺑﺤﺮ‬
‫ﺍﳋﺰﺭ ﺳﻨﺔ ‪ ٤٧٠‬ﻫـ‪ ،‬ﻳﻨﺘﻬﻲ ﻧﺴﺒﻪ ﺇﱃ ﺳﻴﺪﻧﺎ ﺍﳊﺴﻦ ﺭﴈ ﺍﷲ ﻋﻨﻪ‪ ،‬ﺩﺧﻞ ﺑﻐﺪﺍﺩ ﻓﺴﻤﻊ ﺍﳊﺪﻳﺚ ﻭﺗﻔﻘﻪ‬
‫ﻋﲆ ﺃﰊ ﺳﻌﻴﺪ ﺍﳌﺨﺮﻣﻲ ﺍﳊﻨﺒﲇ‪ ،‬ﻭﻫﻮ ﺃﺣﺪ ﺍﻷﻗﻄﺎﺏ ﺍﳌﻌﺮﻭﻓﲔ ﻟﺪ￯ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﳉﲈﻋﺔ‪ ،‬ﻭﳎﺪﺩ‬
‫ﻋﻈﻴﻢ ﺍﺳﺘﻘﺎﻡ ﻋﲆ ﻳﺪﻳﻪ ﻛﺜﲑ ﻣﻦ ﺍﳌﺴﻠﻤﲔ ﻭﺍﺳﻠﻢ ﻛﺜﲑ ﻣﻦ ﺍﻟﻴﻬﻮﺩ ﻭﺍﻟﻨﺼﺎﺭ￯‪ .‬ﻣﻦ ﻣﺼﻨﻔﺎﺗﻪ؛ ﻛﺘﺎﺏ‬
‫ﺍﻟﻐﻨﻴﺔ ﻭﻓﺘﻮﺡ ﺍﻟﻐﻴﺐ ﻭﺍﻟﻔﺘﺢ ﺍﻟﺮﺑﺎﲏ‪ ،‬ﺗﻮﰲ ﺑﺒﻐﺪﺍﺩ ﺳﻨﺔ ‪ ٥٦١‬ﻫـ ‪.‬‬
‫ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ‪ ٦٣٨-٥٦٠) :‬ﻫـ ‪١٢٤٠-١١٦٥/‬ﻡ( ﻫﻮ ﳏﻤﺪ ﺑﻦ ﻋﲇ ﺑﻦ ﳏﻤﺪ ﺍﺑﻦ‬
‫ﻋﺮﰊ‪ ،‬ﺃﺑﻮ ﺑﻜﺮ ﺍﳊﺎﲤﻲ ﺍﻟﻄﺎﺋﻲ ﺍﻷﻧﺪﻟﴘ‪ ،‬ﺍﳌﻌﺮﻭﻑ ﺑﻤﺤﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ‪ ،‬ﺍﳌﻠﻘﺐ ﺑﺎﻟﺸﻴﺦ ﺍﻷﻛﱪ‪:‬‬
‫ﻓﻴﻠﺴﻮﻑ‪ ،‬ﻣﻦ ﺃﺋﻤﺔ ﺍﳌﺘﻜﻠﻤﲔ ﰲ ﻛﻞ ﻋﻠﻢ‪ .‬ﻭﻟﺪ ﰲ ﻣﺮﺳﻴﻪ )ﺑﺎﻷﻧﺪﻟﺲ( ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﺍﺷﺒﻴﻠﻴﺔ‪ .‬ﻭﻗﺎﻡ‬
‫ﺑﺮﺣﻠﺔ ﻓﺰﺍﺭ ﺍﻟﺸﺎﻡ ﻭﺑﻼﺩ ﺍﻟﺮﻭﻡ ﻭﺍﻟﻌﺮﺍﻕ ﻭﺍﳊﺠﺎﺯ‪ .‬ﻭﺃﻧﻜﺮ ﻋﻠﻴﻪ ﺃﻫﻞ ﺍﻟﺪﻳﺎﺭ ﺍﳌﴫﻳﺔ »ﺷﻄﺤﺎﺕ«‬
‫ﺻﺪﺭﺕ ﻋﻨﻪ‪ ،‬ﻓﻌﻤﻞ ﺑﻌﻀﻬﻢ ﻋﲆ ﺇﺭﺍﻗﺔ ﺩﻣﻪ‪ .‬ﻭﺣﺒﺲ‪ ،‬ﻓﺴﻌﻰ ﰲ ﺧﻼﺻﻪ ﻋﲇ ﺑﻦ ﻓﺘﺢ ﺍﻟﺒﺠﺎﺋﻲ ﻓﻨﺠﺎ‪.‬‬
‫ﻭﺍﺳﺘﻘﺮ ﰲ ﺩﻣﺸﻖ‪ ،‬ﻓﺘﻮﰲ ﻓﻴﻬﺎ ﻟﻪ ﻧﺤﻮ ﺃﺭﺑﻌﲈﺋﺔ ﻛﺘﺎﺏ ﻭﺭﺳﺎﻟﺔ‪ ،‬ﻣﻨﻬﺎ )ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﳌﻜﻴﺔ( ﰲ ﺍﻟﺘﺼﻮﻑ‬
‫ﻭﻋﻠﻢ ﺍﻟﻨﻔﺲ ﻭ)ﻓﺼﻮﺹ ﺍﳊﻜﻢ(‪.‬‬
‫ﻣﺼﻄﻔﻰ ﺟﺎﻭﻳﺶ‪ :‬ﺍﺳﻤﻪ ﺍﳊﻘﻴﻘﻲ ﺧﻠﻮﴆ ﻣﺼﻄﻔﻰ ﻭﻟﺪ ﺳﻨﺔ ‪ ،١٨٨٢‬ﺧﺪﻡ ﺍﻷﺳﺘﺎﺫ‬
‫ﺍﻟﻨﻮﺭﳼ ﰲ ﺑﺎﺭﻻ ﻭﺗﻮﰲ ﰲ ﺷﺒﺎﻁ ﺳﻨﺔ ‪ ١٩٣٩‬ﻋﻦ ﺳﺒﻌﺔ ﻭﲬﺴﲔ ﺳﻨﺔ ﻣﻦ ﺍﻟﻌﻤﺮ ﺗﻐﻤﺪﻩ ﺍﷲ ﺑﺮﲪﺘﻪ‪.‬‬
‫‪٥٥٣‬‬ ‫ﻧﺒﺬﺓ ﻋﻦ ﺑﻌﺾ ﺍﻷﻋﻼﻡ‬
‫ﻣﺼﻄﻔﻰ ﺻﱪﻱ‪١٩٥٤-١٨٦٩) :‬ﻡ( ﺗﻮﱃ ﻣﺸﻴﺨﺔ ﺍﻹﺳﻼﻡ ﰲ ﺍﻟﺪﻭﻟﺔ ﺍﻟﻌﺜﲈﻧﻴﺔ‪ ،‬ﻗﺎﻭﻡ‬
‫ﺍﳊﺮﻛﺔ ﺍﻟﻜﲈﻟﻴﺔ‪ ،‬ﻫﺎﺟﺮ ﺇﱃ ﻣﴫ‪ ،‬ﺃﻟﻒ ﻛﺘﺒ ﹰﺎ ﺃﳘﻬﺎ )ﻣﻮﻗﻒ ﺍﻟﻌﻘﻞ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻟﻌﺎﱂ ﻣﻦ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬
‫ﻭﻋﺒﺎﺩﻩ ﺍﳌﺮﺳﻠﲔ(‪.‬‬
‫ﻣﻮﺳﻰ ﺟﺎﺭﺍﷲ‪) :‬ﺑﺎﻛﻮﻑ( ﺗﺮﻛﺴﺘﺎﲏ‪ ،‬ﻗﺎﺯﺍﲏ‪ ،‬ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﰲ ﺭﻭﺳﻴﺎ ﻗﺒﻞ ﺍﻟﺜﻮﺭﺓ ﺍﻟﺒﻠﺸﻔﻴﺔ‪،‬‬
‫ﺃﻟﻒ ﻣﺎ ﻳﻘﺎﺭﺏ )‪ (١٢٠‬ﻛﺘﺎﺑ ﹰﺎ ﰲ ﳐﺘﻠﻒ ﻣﻮﺿﻮﻋﺎﺕ ﺍﻹﺳﻼﻡ ﺁﺭﺍﺅﻩ ﺗﻨﺤﻮ ﻣﻨﺤﻰ ﺍﻟﺘﺠﺪﺩ ﻭﺍﻟﺘﺤﺮﺭ‪،‬‬
‫ﺃﻳﺪ ﺍﻟﺜﻮﺭﺓ ﻣﺪﺓ ﻣﻦ ﺍﻟﺰﻣﻦ ﺗﺨﻠﺼ ﹰﺎ ﻣﻦ ﺍﻟﻘﻴﴫﻳﺔ ﺛﻢ ﺗﺒﲔ ﻟﻪ ﺍﻷﻣﺮ‪ ،‬ﻓﺴﺠﻦ ﻋﺪﺓ ﻣﺮﺍﺕ‪ .‬ﺳﺎﻓﺮ ﺇﱃ‬
‫ﺑﻠﺪﺍﻥ ﻛﺜﲑﺓ‪ ،‬ﻭﺃﻫﻢ ﻣﺆﻟﻔﺎﺗﻪ‪ :‬ﺍﻟﻮﺷﻴﻌﺔ ﰲ ﻧﻘﺪ ﻋﻘﺎﺋﺪ ﺍﻟﺸﻴﻌﺔ ﺗﻮﰲ ﰲ ﻣﻠﺠﺄ ﺍﻟﻌﺠﺰﺓ ﺑﺎﻟﻘﺎﻫﺮﺓ‪.‬‬
‫ﻧﻴﺎﺯﻱ ﺍﳌﴫﻱ‪ :‬ﺷﺎﻋﺮ ﺗﺮﻛﻲ ﺻﻮﰲ )‪١٦٩٤-١٦١٨‬ﻡ(‪ ،‬ﻭﻟﺪ ﰲ ﻗﺮﻳﺔ ﻗﺮﻳﺒﺔ ﻟﻮﻻﻳﺔ‬
‫»ﻣﻼﻃﻴﺔ«‪ .‬ﺃﻛﻤﻞ ﺩﺭﺍﺳﺘﻪ ﰲ ﺍﻷﺯﻫﺮ ﺍﻟﴩﻳﻒ ﻓﻠ ﹼﻘﺐ ﺑـ»ﺍﳌﴫﻱ«‪ ،‬ﻟﻪ ﺩﻳﻮﺍﻥ ﺷﻌﺮ ﻭﻣﺆﻟﻔﺎﺕ ﻣﻨﻬﺎ‪:‬‬
‫»ﺭﺳﺎﻟﺔ ﺍﳊﺴﻨﲔ«‪» ،‬ﻣﻮﺍﺋﺪ ﺍﻟﻌﺮﻓﺎﻥ ﻭﻋﻮﺍﺋﺪ ﺍﻹﺣﺴﺎﻥ«‪» ،‬ﻫﺪﺍﻳﺔ ﺍﻹﺧﻮﺍﻥ«‪ .‬ﺗﻮ ﹼﻟﻰ ﺍﻹﺭﺷﺎﺩ ﰲ‬
‫ﻣﺪﺍﺭﺱ ﺍﺳﺘﺎﻧﺒﻮﻝ ﺍﻟﻌﻠﻤﻴﺔ‪.‬‬
 ‫ﺳﻮﺭﺓ ﺍﻷﻧﺒﻴﺎﺀ‬
‫ﺍﻟﻀ ﱡﺮ ‪٥‬‬ ‫ﺇﹺ ﹾﺫ ﻧﹶﺎ ﹶﺩ￯ ﹶﺭ ﱠﺑ ﹸﻪ ﹶﺃﻧ ﱢﻲ ﹶﻣ ﱠﺴﻨ ﹺ ﹶﻲ ﱡ‬
‫ﺎﺕ ﹶﺃﻥ ﻻ ﺇﹺ ﹶﻟ ﹶﻪ ﺇﹺ ﱠﻻ ﹶﺃ ﹶ‬
‫ﻧﺖ ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶ‬
‫ﹶﻚ ‪٥‬‬ ‫ﹶﻓﻨﹶﺎﺩ￯ ﻓﹺﻲ ﺍﻟ ﱡﻈ ﹸﻠﻤ ﹺ‬
‫ﹶ‬ ‫ﹶ‬ ‫ﻓﻬﺮﺱ ﺍﻵﻳﺎﺕ‬
‫ﹺ‬
‫ﺲ ﹶﺫﺍﺋ ﹶﻘ ﹸﺔ ﺍ ﹾﻟ ﹶﻤ ﹾﻮﺕ ‪٣٢٥‬‬ ‫ﹺ‬ ‫ﻛ ﱡﹸﻞ ﹶﻧ ﹾﻔ ﹴ‬ ‫ﺳﻮﺭﺓ ﺁﻝ ﻋﻤﺮﺍﻥ‬
‫ﹸﻨﺖ ‪٦‬‬ ‫ﹶﻚ ﺇﹺﻧﱢﻲ ﻛ ﹸ‬ ‫ﻧﺖ ﹸﺳ ﹾﺒ ﹶﺤﺎﻧ ﹶ‬ ‫ﹶﻻ ﺇﹺ ﹶﻟ ﹶﻪ ﺇﹺ ﱠﻻ ﹶﺃ ﹶ‬ ‫ﻴﺴﻰ ﹺﻋﻨﺪﹶ ﺍﻟ ﱣﻠ ﹺﻪ ‪٥٣‬‬ ‫ﹺ‬
‫ﺇﹺﻥﱠ ﹶﻣ ﹶﺜ ﹶﻞ ﻋ ﹶ‬
‫ﻴﻬ ﹶﻤﺎ ﺁﻟﹺ ﹶﻬ ﹲﺔ ﺇﹺ ﹼﻻ ﺍﻟ ﱣﻠ ﹸﻪ ‪٥٠٠‬‬
‫ﹶﻟ ﹾﻮ ﻛﹶﺎﻥﹶ ﻓﹺ ﹺ‬
‫ﻴﻞ ‪،٣٥٦ ،٣٥٥ ،٣٣٠ ،٥‬‬ ‫ﺍﻟﻮﻛﹺ ﹸ‬ ‫ﹺ‬
‫ﹶﺣﺴ ﹸﺒﻨﺎ ﺍﻟ ﱣﻠ ﹸﻪ ﻭﻧ ﹾﻌ ﹶﻢ ﹶ‬
‫ﺍﻟﺴ ﹺ‬
‫ﺠ ﱢﻞ ‪١٧٦‬‬ ‫ﺍﻟﺴ ﹶﻤﺎﺀ ﹶﻛ ﹶﻄ ﱢﻲ ﱢ‬ ‫ﹶﻳ ﹾﻮ ﹶﻡ ﹶﻧ ﹾﻄ ﹺﻮﻱ ﱠ‬ ‫‪٤٦٠ ،٤٥٦ ،٤٥٥ ،٤٥٤ ،٤٥٣ ،٣٥٩ ،٣٥٨‬‬
‫ﺳﻮﺭﺓ ﺍﻷﻧﻌﺎﻡ‬ ‫ﻮﻝ ‪٨٢‬‬ ‫ﺍﻟﺮ ﹸﺳ ﹶ‬
‫ﺖ ﹶﻭﺍ ﱠﺗ ﹶﺒ ﹾﻌﻨﹶﺎ ﱠ‬ ‫ﹶﺭ ﱠﺑﻨﹶﺎ ﹶﺁﻣﻨﱠﺎ ﺑﹺ ﹶﻤﺎ ﹶﺃﻧ ﹶﺰ ﹾﻟ ﹶ‬
‫ﹶﻓ ﹶﻠ ﱠﻤﺎ ﻧ ﹸﹶﺴﻮ ﹾﺍ ﹶﻣﺎ ﹸﺫﻛ ﹸﱢﺮﻭ ﹾﺍ ﺑﹺ ﹺﻪ ﹶﻓﺘ ﹾﹶﺤﻨﹶﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ‪٣٩٦‬‬ ‫ﹸﺤ ﱡﺒﻮﻥﹶ ﺍﻟ ﱣﻠ ﹶﻪ ﹶﻓﺎ ﱠﺗﺒﹺ ﹸﻌﻮﻧﹺﻲ ‪٧٦ ،٧٢‬‬ ‫ﹸﻗ ﹾﻞ ﺇﹺﻥ ﻛﹸﻨﺘﹸﻢ ﺗ ﹺ‬
‫ﹾ‬
‫ﹸﻗ ﹺﻞ ﺍﻟ ﱣﻠﻪ ﹸﺛ ﱠﻢ ﹶﺫ ﹾﺭ ﹸﻫ ﹾﻢ ﻓﹺﻲ ﹶﺧ ﹾﻮ ﹺﺿ ﹺﻬ ﹾﻢ ‪٤٠٨‬‬ ‫ﻚ ‪١٨٠‬‬ ‫ﻚ ﺍ ﹾﻟﻤ ﹾﻠ ﹺ‬ ‫ﹺ‬
‫ﹸﻗ ﹺﻞ ﺍﻟ ﱣﻠ ﹸﻬ ﱠﻢ ﹶﻣﺎﻟ ﹶ ﹸ‬
‫ﹶﻭ ﹶﻻ ﺗ ﹾﹶﺄ ﹸﻛ ﹸﻠﻮ ﹾﺍ ﹺﻣ ﱠﻤﺎ ﹶﻟ ﹾﻢ ﹸﻳ ﹾﺬﻛ ﹺﹶﺮ ﹾﺍﺳ ﹸﻢ ﺍﻟ ﱣﻠ ﹺﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ‪١٨٥‬‬ ‫ﺕ ‪٤٦٣ ،٢٢٦‬‬ ‫ﺲ ﹶﺫﺁﺋﹺ ﹶﻘ ﹸﺔ ﺍ ﹾﻟﻤﻮ ﹺ‬
‫ﹶﹾ‬ ‫ﻛ ﱡﹸﻞ ﹶﻧ ﹾﻔ ﹴ‬
‫ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‬ ‫ﺎﻥ ‪١٣٢‬‬ ‫ﻚ ﹶﻭ ﹸﺫ ﱢﺭ ﱠﻳﺘ ﹶﹶﻬﺎ ﹺﻣ ﹶﻦ ﱠ‬
‫ﺍﻟﺸ ﹾﻴ ﹶﻄ ﹺ‬ ‫ﹺﻭﺇﹺﻧﱢﻲ ﹸﺃ ﹺﻋ ﹸﻴﺬ ﹶﻫﺎ ﺑﹺ ﹶ‬
‫ﹶﻭ ﹶﻻ ﹶﺗﻨﹶﺎ ﹶﺯ ﹸﻋﻮﺍ ﹶﻓ ﹶﺘ ﹾﻔ ﹶﺸ ﹸﻠﻮﺍ ‪٢٢١ ،٢١٥‬‬ ‫ﹺ‬ ‫ﹺﹺ‬
‫ﻴﻦ ‪٣٦٥‬‬ ‫ﻴﻦ ﺍ ﹾﻟ ﹶﻐ ﹾﻴ ﹶﻆ ﹶﻭﺍ ﹾﻟ ﹶﻌﺎﻓ ﹶ‬
‫ﹶﻭﺍ ﹾﻟﻜﹶﺎﻇﻤ ﹶ‬
‫ﺳﻮﺭﺓ ﺍﻹﺧﻼﺹ‬
‫ﺖ ﹺﻣ ﹾﻦ ﹶﺧ ﹾﻴ ﹴﺮ ‪٦٠‬‬
‫ﺲ ﱠﻣﺎ ﹶﻋ ﹺﻤ ﹶﻠ ﹾ‬
‫ﹶﺠﺪﹸ ﻛ ﱡﹸﻞ ﹶﻧ ﹾﻔ ﹴ‬ ‫ﹶﻳ ﹾﻮ ﹶﻡ ﺗ ﹺ‬
‫ﹸﻗ ﹾﻞ ﹸﻫ ﹶﻮ ﺍﻟ ﱣﻠ ﹸﻪ ﹶﺃ ﹶﺣﺪﹲ ‪٤٩٠‬‬
‫ﺳﻮﺭﺓ ﺇﺑﺮﺍﻫﻴﻢ‬
‫ﺳﻮﺭﺓ ﺍﻹﺳﺮﺍﺀ‬ ‫ﻚ ﹶﻓﺎﻃﹺ ﹺﺮ ﺍﻟﺴﻤﺎﻭ ﹺ‬
‫ﺍﺕ ‪٢٦٠ ،٢٤٦‬‬ ‫ﱠ ﹶ ﹶ‬ ‫ﹶﺃﻓﹺﻲ ﺍﻟ ﱣﻠ ﹺﻪ ﹶﺷ ﱞ‬
‫ﺇﹺ ﱠﻣﺎ ﹶﻳ ﹾﺒ ﹸﻠﻐ ﱠﹶﻦ ﹺﻋﻨﺪﹶ ﹶﻙ ﺍ ﹾﻟﻜﹺ ﹶﺒ ﹶﺮ ﹶﺃ ﹶﺣﺪﹸ ﹸﻫ ﹶﻤﺎ ‪٣٣٢‬‬
‫ﺍﻟﺸ ﹾﻤ ﹶﺲ ﹶﻭﺍ ﹾﻟ ﹶﻘ ﹶﻤ ﹶﺮ ‪٤٣١‬‬
‫ﹶﻭ ﹶﺳﺨﱠ ﺮ ﹶﻟﻜ ﹸﹸﻢ ﱠ‬
‫ﺍﻟﺴ ﹾﺒ ﹸﻊ ﹶﻭﺍﻷﹶ ﹾﺭ ﹸﺽ ‪٤٢٥ ،٩٤‬‬
‫ﺍﺕ ﱠ‬ ‫ﺗ ﹶﹸﺴ ﱢﺒ ﹸﺢ ﹶﻟ ﹸﻪ ﱠ‬
‫ﺍﻟﺴ ﹶﻤ ﹶﺎﻭ ﹸ‬
‫ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‬
‫ﹶﻭﺇﹺﻥ ﱢﻣﻦ ﹶﺷ ﹾﻲ ﹴﺀ ﺇﹺ ﱠﻻ ﹸﻳ ﹶﺴ ﱢﺒ ﹸﺢ ﺑﹺ ﹶﺤ ﹾﻤﺪﹶ ﹺﻩ ‪٤٢٥ ،١٧٧‬‬ ‫ﹺ ﹺ‬
‫ﺍﻟﺮ ﹾﺟ ﹶﺲ ‪١٣١‬‬ ‫ﺐ ﹶﻋﻨﻜ ﹸﹸﻢ ﱢ‬ ‫ﻟ ﹸﻴ ﹾﺬﻫ ﹶ‬
‫ﻭ ﹸﻗ ﹺﻞ ﺍ ﹾﻟﺤﻤﺪﹸ ﻟﹺ ﱣﻠ ﹺﻪ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻟﻢ ﻳﺘ ﹺ‬
‫ﱠﺨ ﹾﺬ ﹶﻭ ﹶﻟﺪﹰ ﺍ ‪٤٣٤‬‬ ‫ﹾ ﹶ‬ ‫ﹶ ﹾ‬ ‫ﹶ‬
‫ﻚ ﹶﻭ ﹶﺑﻨﹶﺎﺗﹺ ﹶ‬ ‫ـﻬﺎ ﺍﻟ ﱠﻨﺒﹺ ﱡﻲ ﹸﻗﻞ ﻷﹶﺯ ﹶﹾﻭ ﹺ‬
‫ﻚ ‪٢٧٤‬‬ ‫ﺍﺟ ﹶ‬ ‫ﹶﻳﺎ ﹶﺃﻳ ﱡ ﹶ‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﺮﻭﺝ‬
‫ﺳﻮﺭﺓ ﺍﻷﻋﺮﺍﻑ‬
‫ﻓ ﹼﻌ ﹲﺎﻝ ﻟﹺ ﹶﻤﺎ ﹸﻳﺮﻳﺪﹸ ‪٥٣١‬‬
‫ﹶﺃ ﹾﻭ ﹸﻫ ﹾﻢ ﹶﻗﺂﺋﹺ ﹸﻠﻮﻥﹶ ‪٤٠٤‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ‬ ‫ﹺ ﹺ‬ ‫ﺇﹺﻥﱠ ﺭﺣﻤ ﹶ ﹺ‬
‫ﺇﻧﹼﺎ ﻟﹺ ﱣﻠ ﹺﻪ ﻭﺇﻧﹼﺎ ﹺ‬
‫ﻴﻦ ‪٤٥٠‬‬ ‫ﺖ ﺍﻟ ﱣﻠﻪ ﹶﻗ ﹺﺮ ﹲ‬
‫ﻳﺐ ﱢﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻤ ﹾﺤﺴﻨ ﹶ‬ ‫ﹶ ﹾ ﹶ‬
‫ﺍﺟ ﹸﻌﻮﻥ ‪٢٩٠ ،١٦٨‬‬ ‫ﺇﻟﻴﻪ ﹶﺭ ﹺ‬ ‫ﹶ‬
‫ﹶﻟ ﹶﻌ ﱠﻠ ﹸﻬ ﹾﻢ ﹶﻳ ﹶﺘ ﹶﻔﻜ ﹸﱠﺮﻭﻥﹶ ‪٤٢٠‬‬
‫ﹺ‬
‫ﻴﻦ ‪٤٧٤‬‬ ‫ﺐ ﺍﻟﺘ ﱠﱠﻮﺍﺑﹺ ﹶ‬‫ﺇﹺﻥﱠ ﺍﻟ ﱣﻠ ﹶﻪ ﹸﻳﺤ ﱡ‬ ‫ﹺ ﹺ ﹺ‬
‫ﻴﻦ ‪١٢٠ ،١٠٠‬‬ ‫ﹶﻭﺍ ﹾﻟ ﹶﻌﺎﻗ ﹶﺒ ﹸﺔ ﻟ ﹾﻠ ﹸﻤﺘﱠﻘ ﹶ‬
‫ﻳﻦ ﺇﹺ ﹶﺫﺍ ﹶﺃ ﹶﺻﺎ ﹶﺑﺘ ﹸﹾﻬﻢ ﱡﻣ ﹺﺼﻴ ﹶﺒ ﹲﺔ ‪٣٠٥ ،٢٩٠‬‬ ‫ﹺ‬
‫ﺍ ﱠﻟﺬ ﹶ‬
‫ﺖ ﻛ ﱠﹸﻞ ﹶﺷ ﹾﻲ ﹴﺀ ‪١٧٧‬‬
‫ﹶﻭ ﹶﺭ ﹾﺣ ﹶﻤﺘﹺﻲ ﹶﻭ ﹺﺳ ﹶﻌ ﹾ‬
‫ﺍﻟ ﱣﻠ ﹸﻪ ﹶﻻ ﺇﹺ ﹶﻟ ﹶﻪ ﹼﺇﻻ ﹸﻫ ﹶﻮ ﺍ ﹾﻟ ﹶﺤ ﱡﻲ ﺍ ﹾﻟ ﹶﻘ ﱡﻴﻮ ﹸﻡ ‪٥٠٦‬‬
‫ﻭ ﹸﻛ ﹸﻠﻮ ﹾﺍ ﹶﻭ ﹾﺍﺷ ﹶﺮ ﹸﺑﻮ ﹾﺍ ﹶﻭ ﹶﻻ ﺗ ﹾﹸﺴ ﹺﺮ ﹸﻓﻮ ﹾﺍ ‪٤٨٧ ،٢٠٥ ،١٩٣‬‬
‫ﺎﺀ ﹶﻓ ﹶﺴ ﱠﻮ ﹸﺍﻫ ﱠﻦ ‪٩٤‬‬‫ﹸﺛﻢ ﺍﺳﺘﹶﻮ￯ ﺇﹺ ﹶﻟﻰ ﺍﻟﺴﻤ ﹺ‬
‫ﱠ ﹶ‬ ‫ﱠ ﹾ ﹶ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٥٨‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺤﺪﻳﺪ‬ ‫ﹶﻓ ﹶﺄ ﹾﻳﻨ ﹶﹶﻤﺎ ﺗ ﹶﹸﻮ ﱡﻟﻮ ﹾﺍ ﹶﻓ ﹶﺜ ﱠﻢ ﹶﻭ ﹾﺟ ﹸﻪ ﺍﻟ ﱣﻠ ﹺﻪ ‪٤٢٩‬‬
‫ﺽ ‪٣٥٠‬‬ ‫ﺳﺒﺢ ﻟﹺ ﱠﻠ ﹺﻪ ﻣﺎ ﻓﹺﻲ ﺍﻟﺴﻤﺎﻭ ﹺ‬
‫ﺍﺕ ﹶﻭﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ﹶﻓﺈﹺﻧ ﹶﱠﻤﺎ ﹶﻳ ﹸﻘ ﹸ‬
‫ﻮﻝ ﹶﻟ ﹸﻪ ﻛﹸﻦ ﹶﻓ ﹶﻴ ﹸﻜﻮﻥﹸ ‪٥١٢ ،٣٥٦‬‬
‫ﱠ ﹶ ﹶ‬ ‫ﹶ‬ ‫ﹶ ﱠ ﹶ‬
‫ﹶﻭ ﹶﺃﻧ ﹶﺰ ﹾﻟﻨﹶﺎ ﺍ ﹾﻟ ﹶﺤ ﹺﺪﻳﺪﹶ ﻓﹺ ﹺﻴﻪ ﹶﺑ ﹾﺄ ﹲﺱ ﹶﺷ ﹺﺪﻳﺪﹲ ‪٣٨٩ ،٣٨٨‬‬ ‫ﹶﺄﺧﺬ ﹸﻩ ﹺﺳﻨ ﹲﺔ ﹶﻭﻻ ﻧﹶﻮ ﹲﻡ ‪٥٢٧‬‬‫ﹶﻻ ﺗ ﹸ‬
‫ﺳﻮﺭﺓ ﺍﻟﺤﺸﺮ‬ ‫ﻑ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ﹶﻭ ﹶﻻ ﹸﻫ ﹾﻢ ﹶﻳ ﹾﺤ ﹶﺰ ﹸﻧﻮﻥﹶ ‪١٦٥‬‬
‫ﹶﻻ ﹶﺧ ﹾﻮ ﹲ‬
‫ﹶﻭ ﹸﻳ ﹾﺆﺛﹺ ﹸﺮﻭﻥﹶ ﹶﻋ ﹶﻠﻰ ﹶﺃﻧ ﹸﻔ ﹺﺴ ﹺﻬ ﹾﻢ ‪٢٢٤ ،٢٠٨‬‬
‫ﹶﻟ ﹶﻌ ﱠﻠﻜ ﹾﹸﻢ ﹶﺗ ﹶﺘ ﹶﻔﻜ ﹸﱠﺮﻭﻥﹶ ‪٤٢٠‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺪﺧﺎﻥ‬ ‫ﹺ‬
‫ﺍﻟﺼ ﹶﻼ ﹶﺓ ‪١٧٨‬‬ ‫ﻴﻤﻮ ﹾﺍ ﱠ‬ ‫ﹶﻭ ﹶﺃﻗ ﹸ‬
‫ﹶﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹸﻢ ﱠ‬
‫ﺍﻟﺴ ﹶﻤﺎﺀ ‪١٢١‬‬ ‫ﹶﻓ ﹶﻤﺎ ﹶﺑﻜ ﹾ‬ ‫ﻭﺑ ﱢﺸ ﹺﺮ ﺍ ﱠﻟ ﹺﺬﻳﻦ ﺁﻣﻨﹸﻮ ﹾﺍ ﻭﻋ ﹺﻤ ﹸﻠﻮ ﹾﺍ ﺍﻟﺼﺎﻟﹺﺤ ﹺ‬
‫ﺎﺕ ‪٣٢٦‬‬ ‫ﱠ ﹶ‬ ‫ﹶ ﹶ ﹶ‬ ‫ﹶﹶ‬
‫ﺳﻮﺭﺓ ﺍﻟﺬﺍﺭﻳﺎﺕ‬
‫ﹺ ﹺ‬ ‫ﹶﻭ ﹶﻋ ﹶﺴﻰ ﹶﺃﻥ ﹶﺗﻜ ﹶﹾﺮ ﹸﻫﻮ ﹾﺍ ﹶﺷ ﹾﻴﺌ ﹰﺎ ﹶﻭ ﹸﻫ ﹶﻮ ﹶﺧ ﹾﻴ ﹲﺮ ﱠﻟﻜ ﹾﹸﻢ ‪٣٧٤ ،٣٧١‬‬
‫ﻴﻦ ‪،٤٠٢ ،١٩٧ ،٨٩‬‬‫ﱠﺍﻕ ﹸﺫﻭ ﺍ ﹾﻟ ﹸﻘ ﱠﻮﺓ ﺍ ﹾﻟ ﹶﻤﺘ ﹸ‬ ‫ﺇﹺﻥﱠ ﺍﻟ ﱣﻠ ﹶﻪ ﹸﻫ ﹶﻮ ﱠ‬
‫ﺍﻟﺮﺯ ﹸ‬
‫ﹺ ﹺ ﹺﹺ‬
‫‪٥١٢‬‬ ‫ﻴﻦ ‪٢٢١‬‬ ‫ﻮﻣﻮﺍ ﻟ ﱠﻠﻪ ﹶﻗﺎﻧﺘ ﹶ‬ ‫ﹶﻭ ﹸﻗ ﹸ‬
‫ﹺ‬ ‫ﹾ‬ ‫ﹺ‬ ‫ﹶ‬ ‫ﹾ‬ ‫ﹶ‬ ‫ﹶﻭ ﹶﻻ ﺗ ﹾﹶﺸﺘ ﹸﹶﺮﻭﺍ ﺑﹺﺂ ﹶﻳﺎﺗﹺﻲ ﹶﺛ ﹶﻤﻨﹰﺎ ﹶﻗﻠﹺﻴ ﹰ‬
‫ﹶﺎﻫﺎ ﻓﻨ ﹾﻌ ﹶﻢ ﺍﻟ ﹶﻤﺎﻫﺪﹸ ﻭﻥﹶ ‪٤٧٠‬‬ ‫ﺍﻷﺭ ﹶﺽ ﻓ ﹶﺮﺷﻨ ﹶ‬ ‫ﹶﻭ ﹾ‬ ‫ﻼ ‪٢٢١‬‬
‫ﹺ‬
‫ﺇﻻ ﻟ ﹶﻴ ﹾﻌ ﹸﺒﺪﹸ ﹺ‬ ‫ﺖ ﺍ ﹾﻟ ﹺ‬
‫ﻭﻥ ‪٤٠٢‬‬ ‫ﺍﻹﻧﺲ ﱠ‬
‫ﺠ ﱠﻦ ﹶﻭ ﹶ‬ ‫ﹶﻭ ﹶﻣﺎ ﹶﺧ ﹶﻠ ﹾﻘ ﹸ‬ ‫ﻴﺖ ‪٥٣١ ،٥١٢‬‬ ‫ﹸﻳ ﹾﺤﻴﹺـﻲ ﹶﻭ ﹸﻳ ﹺﻤ ﹸ‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﺣﻤﻦ‬ ‫ﺳﻮﺭﺓ ﺍﻟﺘﻮﺑﺔ‬
‫ﻛ ﱡﹸﻞ ﹶﻣ ﹾﻦ ﹶﻋ ﹶﻠ ﹾﻴ ﹶﻬﺎ ﹶﻓ ﹴ‬
‫ﺎﻥ ‪٤٦٣‬‬
‫ﹶﻓﺈﹺﻥ ﺗ ﹶﹶﻮ ﱠﻟ ﹾﻮ ﹾﺍ ﹶﻓ ﹸﻘ ﹾﻞ ﹶﺣ ﹾﺴﺒﹺ ﹶﻲ ﺍﻟ ﱣﻠ ﹸﻪ ﻻ ﺇﹺ ﹶﻟ ﹶﻪ ‪،٧٢ ،٣٧ ،٢٧ ،٥‬‬
‫ﺎﺀ ﹶﺭ ﹶﻓ ﹶﻌ ﹶﻬﺎ ﹶﻭ ﹶﻭ ﹶﺿ ﹶﻊ ﺍ ﹾﻟ ﹺﻤﻴﺰﹶﺍﻥﹶ ‪٤٧٨‬‬
‫ﺍﻟﺴ ﹶﻤ ﹶ‬
‫ﹶﻭ ﱠ‬ ‫‪٣٤٤‬‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﻋﺪ‬
‫ﹴ‬ ‫ﺍﻟ ﱣﻠﻪ ﺍ ﱠﻟ ﹺﺬﻱ ﺭ ﹶﻓﻊ ﺍﻟﺴﻤﺎﻭ ﹺ‬ ‫ﻮﻝ ﱢﻣ ﹾﻦ ﹶﺃﻧ ﹸﻔ ﹺﺴﻜ ﹾﹸﻢ ‪٧٢ ،٢٧‬‬
‫ﹶﻟ ﹶﻘﺪﹾ ﹶﺟﺎﺀﻛ ﹾﹸﻢ ﹶﺭ ﹸﺳ ﹲ‬
‫ﺍﺕ ﺑﹺ ﹶﻐ ﹾﻴ ﹺﺮ ﹶﻋ ﹶﻤﺪ ‪٥٣٠‬‬ ‫ﹶ ﹶ ﱠ ﹶ ﹶ‬ ‫ﹸ‬
‫ﺳﻮﺭﺓ ﺍﻟﺤﺞ‬
‫ﻳﻦ ﺇﹺ ﱠﻻ ﻓﹺﻲ ﹶﺿ ﹶﻼ ﹴﻝ ‪١٦٦‬‬ ‫ﹺ‬
‫ﹶﻭ ﹶﻣﺎ ﹸﺩ ﹶﻋﺎﺀ ﺍ ﹾﻟﻜﹶﺎﻓ ﹺﺮ ﹶ‬
‫ﺳﻮﺭﺓ ﺍﻟﺮﻭﻡ‬ ‫ﻭﻥ ﺍﻟ ﱣﻠ ﹺﻪ ‪٣٣٩‬‬
‫ﻳﻦ ﺗﹶﺪﹾ ﹸﻋﻮﻥﹶ ﹺﻣﻦ ﹸﺩ ﹺ‬ ‫ﹺ‬
‫ﺇﹺﻥﱠ ﺍ ﱠﻟﺬ ﹶ‬
‫ﺍﻷﺭ ﹺ‬ ‫ﹺ‬
‫ﹶﺃ ﹶﻭ ﹶﻟ ﹾﻢ ﹶﻳ ﹶﺘ ﹶﻔﻜ ﹸﱠﺮﻭﺍ ﻓﹺﻲ ﺃﻧ ﹸﻔ ﹺﺴ ﹺﻬ ﹾﻢ ‪٤٢٠‬‬ ‫ﺽ ‪٤٣١‬‬ ‫ﹶﺳﺨﱠ ﹶﺮ ﹶﻟﻜﹸﻢ ﱠﻣﺎ ﻓﻲ ﹾ‬

‫ﻤﺖ ﺍﻟ ﱣﻠ ﹺﻪ ‪٥٣١ ،٥٠٦‬‬

‫ﺁﺛﺎﺭ ﺭﺣ ﹺ‬
‫ﻓﺎ ﹾﻧ ﹸﻈﺮ ﺇﻟﻰ ﹺ ﹶ ﹾ‬ ‫ﻒ ﹶﺳﻨ ﹴﹶﺔ ‪٢٥‬‬ ‫ﻚ ﻛ ﹶﹶﺄ ﹾﻟ ﹺ‬‫ﹶﻭﺇﹺﻥﱠ ﹶﻳ ﹾﻮﻣ ﹰﺎ ﹺﻋﻨﺪﹶ ﹶﺭ ﱢﺑ ﹶ‬

‫ﹶﻓ ﹸﻴ ﹾﺤﻴﹺﻲ ﺑﹺ ﹺﻪ ﹾﺍﻷﹶ ﹾﺭ ﹶﺽ ﹶﺑ ﹾﻌﺪﹶ ﹶﻣ ﹾﻮﺗﹺ ﹶﻬﺎ ‪٥١٢‬‬ ‫ﺎﺳﺘ ﹺﹶﻤ ﹸﻌﻮﺍ ﹶﻟ ﹸﻪ ‪٣٧٧‬‬
‫ﱠﺎﺱ ﹸﺿ ﹺﺮ ﹶﺏ ﹶﻣ ﹶﺜ ﹲﻞ ﹶﻓ ﹾ‬ ‫ـﻬﺎ ﺍﻟﻨ ﹸ‬ ‫ﹶﻳﺎ ﹶﺃﻳ ﱡ ﹶ‬
‫ﻵﻳ ﹴ‬
‫ﺎﺕ ﱢﻟ ﹶﻘ ﹾﻮ ﹴﻡ ﹶﻳ ﹶﺘ ﹶﻔﻜ ﹸﱠﺮﻭﻥﹶ ‪٤٢٠‬‬ ‫ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮ‬
‫ﹶ‬
‫ﺍﻷﺭ ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹶﻭﺇﹺﻥ ﱢﻣﻦ ﹶﺷ ﹾﻲ ﹴﺀ ﺇﹺ ﱠﻻ ﹺﻋﻨﺪﹶ ﻧﹶﺎ ﹶﺧﺰﹶﺍﺋﹺﻨﹸ ﹸﻪ ‪٥٢٢ ،٤٧٥‬‬
‫ﺽ ‪٤٢٦‬‬ ‫ﹶﻟ ﹸﻪ ﺍ ﹾﻟ ﹶﻤ ﹶﺜ ﹸﻞ ﺍﻷ ﹾﻋ ﹶﻠﻰ ﻓﻲ ﱠ‬
‫ﺍﻟﺴ ﹶﻤ ﹶﺎﻭﺍﺕ ﹶﻭ ﹾ‬
‫ﺍﺕ ‪١٤١‬‬ ‫ﻭ ﹶﻟﻪ ﺍ ﹾﻟﻤ ﹶﺜ ﹸﻞ ﺍﻷﻋ ﹶﻠﻰ ﻓﹺﻲ ﺍﻟﺴﻤﺎﻭ ﹺ‬
‫ﱠ ﹶ ﹶ‬ ‫ﹾ‬ ‫ﹶ ﹸ ﹶ‬ ‫ﺳﻮﺭﺓ ﺍﻟﺤﺠﺮﺍﺕ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴ ﹶﻤ ﹶﺎﻭﺍﺕ ‪١٣٩‬‬‫ﹶﻭﻣ ﹾﻦ ﺁ ﹶﻳﺎﺗﻪ ﹶﺧ ﹾﻠ ﹸﻖ ﱠ‬ ‫ﺇﹺﻥﱠ ﹶﺃﻛ ﹶﹾﺮ ﹶﻣﻜ ﹾﹸﻢ ﹺﻋﻨﺪﹶ ﺍﻟ ﱣﻠ ﹺﻪ ﹶﺃ ﹾﺗ ﹶﻘﺎﻛ ﹾﹸﻢ ‪٣٠‬‬
‫ﺎﺀ ‪٥٣١‬‬ ‫ﹶﻳﺨﹾ ﹸﻠ ﹸﻖ ﻣﺎ ﹶﻳ ﹶﺸ ﹸ‬ ‫ﹺ‬
‫ﺍﺏ ‪٢١٤‬‬ ‫ﹶﻗﺎ ﹶﻟﺖ ﹾﺍﻷﹶ ﹾﻋ ﹶﺮ ﹸ‬
‫ﺳﻮﺭﺓ ﺍﻟﺰﻟﺰﻟﺔ‬
‫ﹶﻓ ﹶﻤﻦ ﹶﻳ ﹾﻌ ﹶﻤ ﹾﻞ ﹺﻣ ﹾﺜ ﹶﻘ ﹶﺎﻝ ﹶﺫ ﱠﺭ ﹴﺓ ‪١٩١‬‬
‫‪٥٥٩‬‬ ‫ﺍﻟــﻔــﻬــﺎﺭﺱ‬
‫ﹶﻣ ﹺﻦ ﺍﺗﱠﺨﹶ ﹶﺬ ﺇﹺ ﹶﻟ ﹶﻬ ﹸﻪ ﹶﻫ ﹶﻮﺍ ﹸﻩ ‪٤١١‬‬ ‫ﺳﻮﺭﺓ ﺍﻟﺰﻣﺮ‬
‫ﹶﻭﺇﹺ ﹶﺫﺍ ﹶﻣ ﱡﺮﻭﺍ ﺑﹺﺎﻟ ﱠﻠﻐ ﹺﹾﻮ ﹶﻣ ﱡﺮﻭﺍ ﻛﹺ ﹶﺮ ﹰﺍﻣﺎ ‪٢١٦‬‬ ‫ﹶﺎﺏ ﺑﹺﺎ ﹾﻟ ﹶﺤ ﱢﻖ ‪٢٠٦‬‬ ‫ﺇﹺﻧﱠﺎ ﹶﺃﻧ ﹶﺰ ﹾﻟﻨﹶﺎ ﺇﹺ ﹶﻟﻴ ﹶ ﹺ‬
‫ﻚ ﺍ ﹾﻟﻜﺘ ﹶ‬ ‫ﹾ‬
‫ﺳﻮﺭﺓ ﺍﻟﻘﺼﺺ‬ ‫ﺖ ﹶﻭﺇﹺﻧ ﹸﱠﻬ ﹾﻢ ﹶﻣ ﱢﻴﺘﹸﻮﻥﹶ ‪٢٢٦‬‬ ‫ﺇﹺﻧ ﹶ‬
‫ﱠﻚ ﹶﻣ ﱢﻴ ﹲ‬
‫ﺖ ‪١٨٣‬‬ ‫ﱠﻚ ﻻ ﺗ ﹾﹶﻬ ﹺﺪﻱ ﹶﻣ ﹾﻦ ﹶﺃ ﹾﺣ ﹶﺒ ﹾﺒ ﹶ‬ ‫ﺇﹺﻧ ﹶ‬ ‫ﺍﺕ ﹶﻭﺍﻷﹶ ﹾﺭﺽ ‪٥٢٧ ،٥٢٢‬‬ ‫ﹶﻟﻪ ﻣ ﹶﻘﺎﻟﹺﻴﺪﹸ ﺍﻟﺴﻤﺎﻭ ﹺ‬
‫ﱠ ﹶ‬ ‫ﹸ ﹶ‬
‫ﻚ ﹼﺇﻻ ﹶﻭ ﹾﺟ ﹶﻬ ﹸﻪ ‪٤٦٣ ،٣٤٥ ،٣٤٤ ،٢٠‬‬ ‫ﻛ ﱡﹸﻞ ﹶﺷ ﹾﻲ ﹴﺀ ﹶﻫﺎﻟﹺ ﹲ‬ ‫ﹺ‬
‫ﹶﻭ ﹶﺃﻧﺰ ﹶﹶﻝ ﹶﻟﻜﹸﻢ ﱢﻣ ﹾﻦ ﺍﻷ ﹾﻧ ﹶﻌﺎ ﹺﻡ ﹶﺛ ﹶﻤﺎﻧ ﹶﻴ ﹶﺔ ﹶﺃﺯ ﹶﹾﻭﺍﺝﹴ ‪٣٩١‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻘﻠﻢ‬ ‫ﺳﻮﺭﺓ ﺍﻟﺸﻌﺮﺍﺀ‬
‫ﱠﻚ ﹶﻟ ﹶﻌﻠﻰ ﹸﺧ ﹸﻠ ﹴﻖ ﹶﻋﻈﹺﻴ ﹴﻢ ‪٨٧‬‬ ‫ﹶﻭﺇﹺﻧ ﹶ‬ ‫ﻴﻦ ‪٥١٢ ،٢٩٠‬‬ ‫ﺖ ﹶﻓ ﹸﻬ ﹶﻮ ﹶﻳ ﹾﺸ ﹺﻔ ﹺ‬ ‫ﹶﻭﺇﹺ ﹶﺫﺍ ﹶﻣ ﹺﺮ ﹾﺿ ﹸ‬
‫ﺳﻮﺭﺓ ﺍﻟﻘﻴﺎﻣﺔ‬ ‫ﻴﻦ ‪٢٩٠‬‬‫ﹶﻭﺍ ﱠﻟ ﹺﺬﻱ ﹸﻫ ﹶﻮ ﹸﻳ ﹾﻄ ﹺﻌ ﹸﻤﻨﹺﻲ ﹶﻭ ﹶﻳ ﹾﺴ ﹺﻘ ﹺ‬
‫ﻧﺴﺎﻥﹸ ﹶﺃﻥ ﹸﻳﺘ ﹶﹾﺮ ﹶﻙ ‪١٩٢‬‬ ‫ﹶﺃﻳ ﹶ ﹾﺤ ﹶﺴ ﹸ‬
‫ﺐ ﹾﹺ‬
‫ﺍﻹ ﹶ‬ ‫ﺳﻮﺭﺓ ﺍﻟﺸﻤﺲ‬
‫ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‬
‫ﹶﻗﺪﹾ ﹶﺃ ﹾﻓ ﹶﻠ ﹶﺢ ﹶﻣﻦ ﹶﺯﻛ ﹶ‬
‫ﱠﺎﻫﺎ ‪٢٢١‬‬
‫ﺲ ‪١٤٩‬‬ ‫ﹶﺣﺘﱠﻰ ﺇﹺ ﹶﺫﺍ ﹶﺑ ﹶﻠﻎﹶ ﹶﻣﻐ ﹺﹾﺮ ﹶﺏ ﱠ‬
‫ﺍﻟﺸ ﹾﻤ ﹺ‬ ‫ﺳﻮﺭﺓ ﺍﻟﺸﻮﺭ￯‬
‫ﹶﻗ ﹶﺎﻝ ﹶﻗﺎﺋﹺ ﹲﻞ ﱢﻣﻨ ﹸﹾﻬ ﹾﻢ ﻛ ﹾﹶﻢ ﹶﻟﺒﹺ ﹾﺜﺘ ﹾﹸﻢ ‪٢٥‬‬ ‫ﹸﻗﻞ ﹶﻻ ﹶﺃ ﹾﺳ ﹶﺄ ﹸﻟﻜ ﹾﹸﻢ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﺃ ﹾﺟﺮ ﹰﺍ ‪٣٠ ،٢٧‬‬
‫ﹸﻗﻞ ﱠﻟﻮ ﻛﹶﺎﻥﹶ ﺍ ﹾﻟﺒﺤﺮ ﹺﻣﺪﹶ ﺍﺩﺍ ﱢﻟﻜﹶﻠﹺﻤ ﹺ‬
‫ﺎﺕ ﹶﺭ ﱢﺑﻲ ‪٣٨٥‬‬ ‫ﹶ‬ ‫ﹰ‬ ‫ﹶ ﹾ ﹸ‬ ‫ﹾ‬ ‫ﹶﻟ ﹾﻴ ﹶﺲ ﻛ ﹺﹶﻤ ﹾﺜﻠﹺ ﹺﻪ ﹶﺷ ﹾﻲ ﹲﹸﺀ ‪٤٢٦ ،١٤١‬‬
‫ﻼﺙ ﹺﻣﺎﺋ ﹴﹶﺔ ‪٢٥‬‬
‫ﹶﻭ ﹶﻟﺒﹺ ﹸﺜﻮﺍ ﻓﹺﻲ ﻛ ﹾﹶﻬ ﹺﻔ ﹺﻬ ﹾﻢ ﹶﺛ ﹶ‬ ‫ﺚ ‪٥١٢‬‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﺍ ﱠﻟ ﹺﺬﻱ ﹸﻳﻨﹶﺰ ﹸﱢﻝ ﺍ ﹾﻟ ﹶﻐ ﹾﻴ ﹶ‬
‫ﺳﻮﺭﺓ ﺍﻟﻤﺆﻣﻨﻮﻥ‬ ‫ﺳﻮﺭﺓ ﺍﻟﺼﺎﻓﺎﺕ‬
‫ﹺﹺ‬
‫ﻴﻦ ‪١٥٨‬‬ ‫ﹶﻓ ﹶﺘ ﹶﺒ ﹶﺎﺭ ﹶﻙ ﺍﻟ ﱣﻠ ﹸﻪ ﹶﺃ ﹾﺣ ﹶﺴ ﹸﻦ ﺍ ﹾﻟﺨﹶ ﺎﻟﻘ ﹶ‬ ‫ﻻ ﻳﺴﻤ ﹸﻌﻮﻥﹶ ﺇﹺ ﹶﻟﻰ ﺍ ﹾﻟ ﹺ‬
‫ﻤﻸ ﺍﻷ ﹾﻋ ﹶﻠﻰ ‪٤١٤‬‬ ‫ﹶ ﱠ ﱠ‬
‫ﺍﻟﺸ ﹶﻴﺎﻃﹺ ﹺ‬
‫ﻴﻦ ‪١٢٥ ،٩٩‬‬ ‫ﻚ ﹺﻣﻦ ﻫﻤﺰ ﹺ‬
‫ﹶﺍﺕ ﱠ‬ ‫ﹶﻭ ﹸﻗﻞ ﱠﺭ ﱢﺏ ﹶﺃ ﹸﻋﻮ ﹸﺫ ﺑﹺ ﹶ ﹾ ﹶ ﹶ‬ ‫ﺳﻮﺭﺓ ﺍﻟﻄﻼﻕ‬
‫ﻴﺖ ‪٥١٢‬‬ ‫ﹶﻭ ﹸﻫ ﹶﻮ ﺍ ﱠﻟ ﹺﺬﻱ ﹸﻳ ﹾﺤﻴﹺﻲ ﹶﻭ ﹸﻳ ﹺﻤ ﹸ‬ ‫ﺍﺕ ‪٩٢‬‬ ‫ﺍﻟ ﱣﻠﻪ ﺍ ﱠﻟ ﹺﺬﻱ ﹶﺧ ﹶﻠ ﹶﻖ ﺳﺒﻊ ﺳﻤﺎﻭ ﹴ‬
‫ﹶ ﹾﹶ ﹶ ﹶ ﹶ‬ ‫ﹸ‬
‫ﺳﻮﺭﺓ ﺍﻟﻤﺎﺋﺪﺓ‬ ‫ﹶﻭ ﹶﻣﻦ ﹶﻳﺘ ﹶﹶﻮﻛ ﹾﱠﻞ ﹶﻋ ﹶﻠﻰ ﺍﻟ ﱣﻠ ﹺﻪ ﹶﻓ ﹸﻬ ﹶﻮ ﹶﺣ ﹾﺴ ﹸﺒ ﹸﻪ ‪٢٣٥‬‬
‫ﺖ ﹶﻟﻜ ﹾﹸﻢ ﹺﺩﻳﻨﹶﻜ ﹾﹸﻢ ‪٧٧‬‬
‫ﺍ ﹾﻟ ﹶﻴ ﹾﻮ ﹶﻡ ﹶﺃﻛ ﹶﹾﻤ ﹾﻠ ﹸ‬ ‫ﺳﻮﺭﺓ ﺍﻟﻌﻠﻖ‬
‫ﹶﻭ ﹶﺗ ﹶﻌ ﹶﺎﻭﻧﹸﻮﺍ ﹶﻋ ﹶﻠﻰ ﺍ ﹾﻟﺒﹺ ﱢﺮ ﹶﻭﺍﻟ ﱠﺘ ﹾﻘ ﹶﻮ￯ ‪٢١٥‬‬ ‫ﺍﻹﻧﺴﺎﻥﹶ ﹶﻟ ﹶﻴ ﹾﻄﻐﹶﻰ ‪٣٠٢‬‬
‫ﹶ‬ ‫ﻛ ﹼﹶﻼ ﺇﹺﻥﱠ‬
‫ﺳﻮﺭﺓ ﺍﻟﻤﺰﻣﻞ‬ ‫ﺳﻮﺭﺓ ﺍﻟﻌﻨﻜﺒﻮﺕ‬
‫ﹶﻳ ﹾﻮ ﹰﻣﺎ ﹶﻳ ﹾﺠ ﹶﻌ ﹸﻞ ﺍ ﹾﻟ ﹺﻮ ﹾﻟﺪﹶ ﺍﻥﹶ ﹺﺷﻴ ﹰﺒﺎ ‪٣٣٠‬‬ ‫ﹶﻭﻛ ﹶﹶﺄﻳﱢﻦ ﹺﻣﻦ ﹶﺩﺍ ﱠﺑ ﹴﺔ ﻻ ﺗ ﹾﹶﺤ ﹺﻤ ﹸﻞ ﹺﺭ ﹾﺯ ﹶﻗ ﹶﻬﺎ ‪٨٩‬‬
‫ﺳﻮﺭﺓ ﺍﻟﻤﻄﻔﻔﻴﻦ‬ ‫ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‬
‫ﻛ ﱠﹶﻼ ﹶﺑ ﹾﻞ ﹶﺭﺍﻥﹶ ﹶﻋ ﹶﻠﻰ ﹸﻗ ﹸﻠﻮﺑﹺ ﹺﻬﻢ ‪١٢‬‬ ‫ﺍﻟﺮﺅﹾ ﹶﻳﺎ ﺑﹺﺎ ﹾﻟ ﹶﺤ ﱢﻖ ‪٣٩‬‬
‫ﹶﻟ ﹶﻘﺪﹾ ﹶﺻﺪﹶ ﹶﻕ ﺍﻟ ﱣﻠ ﹸﻪ ﹶﺭ ﹸﺳﻮ ﹶﻟ ﹸﻪ ﱡ‬
‫ﺳﻮﺭﺓ ﺍﻟﻤﻠﻚ‬ ‫ﻧﺒﻚ ‪٤٤‬‬ ‫ﻚ ﺍﻟ ﱣﻠ ﹸﻪ ﹶﻣﺎ ﺗﹶﻘﺪﱠ ﹶﻡ ﹺﻣﻦ ﹶﺫ ﹶ‬ ‫ﻟﹺﻴ ﹺ‬
‫ﻐﻔ ﹶﺮ ﹶﻟ ﹶ‬ ‫ﹶ‬
‫ﹶﺃﻻ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﻣ ﹾﻦ ﹶﺧ ﹶﻠ ﹶﻖ ﹶﻭ ﹸﻫ ﹶﻮ ﺍﻟ ﱠﻠﻄﹺ ﹸ‬
‫ﻴﻒ ‪٤٤١‬‬ ‫ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‬
‫ﻆ ‪١١٧‬‬ ‫ﹶﺗﻜﹶﺎﺩ ﺗﹶﻤﻴ ﹸﺰ ﹺﻣﻦ ﺍ ﹾﻟ ﹶﻐﻴ ﹺ‬ ‫ﹸﻗ ﹾﻞ ﹶﻣﺎ ﹶﻳ ﹾﻌ ﹶﺒ ﹸﺆﺍ ﺑﹺﻜ ﹾﹸﻢ ﹶﺭ ﱢﺑﻲ ﹶﻟ ﹾﻮ ﹶﻻ ﹸﺩ ﹶﻋﺎﺅﹸ ﻛ ﹾﹸﻢ ‪٢٩٩‬‬
‫ﹸ ﹶﱠ ﹶ ﹾ‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٦٠‬‬
‫ﺳﻮﺭﺓ ﻟﻘﻤﺎﻥ‬ ‫ﹶﻓ ﹾﺎﺭ ﹺﺟ ﹺﻊ ﺍ ﹾﻟ ﹶﺒ ﹶﺼ ﹶﺮ ﹶﻫ ﹾﻞ ﺗ ﹶﹶﺮ￯ ﹺﻣﻦ ﹸﻓ ﹸﻄ ﹴ‬
‫ﻮﺭ ‪٥٠٠ ،١٩٢‬‬
‫ﺍﺣﺪﹶ ﹴﺓ ‪٣٣٩ ،٢٦٨‬‬
‫ﺲﻭ ﹺ‬
‫ﱠﻣﺎ ﹶﺧ ﹾﻠ ﹸﻘﻜ ﹾﹸﻢ ﹶﻭ ﹶﻻ ﹶﺑ ﹾﻌ ﹸﺜﻜ ﹾﹸﻢ ﺇﹺ ﱠﻻ ﹶﻛﻨﹶ ﹾﻔ ﹴ ﹶ‬ ‫ﹶﻭ ﹶﻟ ﹶﻘﺪﹾ ﹶﺯ ﱠﻳﻨﱠﺎ ﱠ‬
‫ﺍﻟﺴ ﹶﻤﺎﺀ ﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ‪٤١٤‬‬
‫ﹶﻭ ﹶﻳ ﹾﻌ ﹶﻠ ﹸﻢ ﹶﻣﺎ ﻓﹺﻲ ﺍﻷﹶ ﹾﺭ ﹶﺣﺎ ﹺﻡ ‪١٥٥‬‬ ‫ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ‬
‫ﺳﻮﺭﺓ ﻣﺮﻳﻢ‬ ‫ﹸﻗ ﹾﻞ ﹶﺃ ﹸﻋﻮ ﹸﺫ ﺑﹺ ﹶﺮ ﱢﺏ ﺍﻟﻨ ﹺ‬
‫ﱠﺎﺱ ‪١٢٥‬‬
‫ﻛﻬﻴﻌﺺ ‪٣١٣‬‬ ‫ﺳﻮﺭﺓ ﺍﻟﻨﺒﺄ‬
‫ﺳﻮﺭﺓ ﻫﻮﺩ‬ ‫ﹶﻋ ﱠﻢ ﹶﻳﺘ ﹶﹶﺴﺎﺀ ﹸﻟﻮﻥﹶ ‪١٨٠‬‬
‫ﺎﺳﺘ ﹺﹶﻘ ﹾﻢ ﻛ ﹶﹶﻤﺎ ﹸﺃ ﹺﻣ ﹾﺮ ﹶﺕ ‪٨٧‬‬ ‫ﹶﻓ ﹾ‬ ‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‬

‫ﹶﺎﺻ ﹶﻴﺘﹺ ﹶﻬﺎ ‪٥٢٧ ،٥٢٢‬‬

‫ﺁﺧ ﹲﺬ ﺑﹺﻨ ﹺ‬
‫ﻣﺎ ﹺﻣﻦ ﺩﺍﺑ ﹴﺔ ﹼﺇﻻ ﻫﻮ ﹺ‬
‫ﹸ ﹶ‬ ‫ﹶ ﹾ ﹶ ﱠ‬ ‫ﺤﻜ ﹶﹾﻤ ﹺﺔ ‪٤٨٠‬‬
‫ﻚ ﺑﹺﺎ ﹾﻟ ﹺ‬ ‫ﺍ ﹾﺩ ﹸﻉ ﺇﹺﻟﻰ ﹶﺳﺒﹺ ﹺ‬
‫ﻴﻞ ﹶﺭ ﱢﺑ ﹶ‬

‫ﹶﻭﺇﹺ ﹶﻟ ﹾﻴ ﹺﻪ ﹸﻳ ﹾﺮ ﹶﺟ ﹸﻊ ﺍﻷﹶ ﹾﻣ ﹸﺮ ﹸﻛ ﱡﻠ ﹸﻪ ‪٥٣٠‬‬ ‫ﺎﺳﺘ ﹺﹶﻌ ﹾﺬ ﺑﹺﺎﻟ ﱣﻠ ﹺﻪ ‪١٠٥‬‬

‫ﹶﻓ ﹾ‬
‫ﻚ ﺇﹺ ﹶﻟﻰ ﺍﻟﻨ ﹾﱠﺤ ﹺﻞ ‪١٧٧‬‬ ‫ﹶﻭ ﹶﺃ ﹾﻭ ﹶﺣﻰ ﹶﺭ ﱡﺑ ﹶ‬
‫ﹶﻭﻣﺎ ﹺﻣﻦ ﹶﺩﺍ ﱠﺑ ﹴﺔ ﻓﻲ ﺍﻷﺭﺽ ‪١٩٧‬‬
‫ﺳﻮﺭﺓ ﻳﺲ‬ ‫ﺍﻟﺴﺎ ﹶﻋ ﹺﺔ ﺇﹺ ﱠﻻ ﹶﻛ ﹶﻠ ﹾﻤﺢﹺ ﺍ ﹾﻟ ﹶﺒ ﹶﺼ ﹺﺮ ‪٢٦٨‬‬
‫ﹶﻭ ﹶﻣﺎ ﹶﺃ ﹾﻣ ﹸﺮ ﱠ‬

‫ﻮﻝ ‪٣٨٣ ،٣٨١ ،١٧٨‬‬ ‫ﺇﹺﻧ ﹶﱠﻤﺎ ﹶﺃ ﹾﻣ ﹸﺮ ﹸﻩ ﺇﹺ ﹶﺫﺍ ﹶﺃ ﹶﺭﺍ ﹶﺩ ﹶﺷ ﹾﻴﺌﹰﺎ ﹶﺃﻥﹾ ﹶﻳ ﹸﻘ ﹶ‬ ‫ﺳﻮﺭﺓ ﺍﻟﻨﺴﺎﺀ‬
‫ﺎﻥ ﻛﹶﺎﻥﹶ ﹶﺿ ﹺﻌﻴ ﹰﻔﺎ ‪١٠٤‬‬‫ﺍﻟﺸ ﹾﻴ ﹶﻄ ﹺ‬
‫ﺇﹺﻥﱠ ﹶﻛ ﹾﻴﺪﹶ ﱠ‬
‫ﹸﻮﺕ ﻛ ﱢﹸﻞ ﹶﺷ ﹾﻲ ﹴﺀ ‪٥٢٢ ،١٧٨‬‬
‫ﹶﻓ ﹸﺴ ﹾﺒ ﹶﺤﺎﻥﹶ ﺍ ﱠﻟ ﹺﺬﻱ ﺑﹺ ﹶﻴ ﹺﺪ ﹺﻩ ﹶﻣ ﹶﻠﻜ ﹸ‬
‫ﺳﻮﺭﺓ ﻳﻮﺳﻒ‬ ‫ﻳﻦ ﻓﹺ ﹶﻴﻬﺎ ﹶﺃﺑﹶـﺪﹰ ﺍ ‪٤١٢‬‬ ‫ﹺﹺ‬
‫ﹶﺧﺎﻟﺪ ﹶ‬
‫ﹺ‬ ‫ﹺ‬
‫ﻮﺀ ‪٤١١ ،١٢٣‬‬ ‫ﺇﹺﻥﱠ ﺍﻟﻨﱠ ﹾﻔﺲ ﻷﹶﻣﺎﺭ ﹲﺓ ﺑﹺﺎﻟﺴ ﹺ‬ ‫ﻴﻤﺎ ‪٤٥‬‬ ‫ﹶﺎﻫ ﹾﻢ ﺻ ﹶﺮﺍ ﹰﻃﺎ ﱡﻣ ﹾﺴﺘﹶﻘ ﹰ‬
‫ﹶﻭ ﹶﻟ ﹶﻬﺪﹶ ﹾﻳﻨ ﹸ‬
‫ﱡ‬ ‫ﹶ ﱠ ﹶ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﻤﻞ‬
‫ﹶﻭ ﹶﻗ ﹶﺎﻝ ﻧﹺ ﹾﺴ ﹶﻮ ﹲﺓ ﻓﹺﻲ ﺍ ﹾﻟ ﹶﻤﺪﻳﻨﹶﺔ ‪٢١٤‬‬
‫ﹺ‬ ‫ﹺ‬
‫ﻭﻣﺎ ﹸﺃﺑـﺮﺉﹸ ﹶﻧ ﹾﻔ ﹺﺴﻲ ﺇﹺﻥﱠ ﺍﻟﻨﱠ ﹾﻔﺲ ﻷﹶﻣﺎﺭ ﹲﺓ ﺑﹺﺎﻟﺴ ﹺ‬ ‫ﻸ ﺇﹺﻧﱢﻲ ﹸﺃ ﹾﻟ ﹺﻘ ﹶﻲ ‪١٣٤‬‬
‫ﺍﻟﻤ ﹸ‬ ‫ﺖ ﹶﻳﺎ ﹶﺃﻳ ﱡ ﹶ‬
‫ـﻬﺎ ﹶ‬ ‫ﹶﻗﺎ ﹶﻟ ﹾ‬
‫ﻮﺀ ‪٢٢٢ ،١٢٣‬‬ ‫ﱡ‬ ‫ﹶ ﱠ ﹶ‬ ‫ﹶﹶ ﹶ ﱢ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﺍﻟﺴ ﹶﻤ ﹶﺎﻭﺍﺕ ‪٣٩٠‬‬ ‫ﺐ ﹶﺀ ﻓﻲ ﱠ‬ ‫ﹸﻳﺨﹾ ﹺﺮ ﹸﺝ ﺍ ﹾﻟﺨﹶ ﹾ‬
‫ﺳﻮﺭﺓ ﻳﻮﻧﺲ‬
‫ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‬
‫ﹶﺃﻻ ﺇﹺﻥﱠ ﹾﺃﻭﻟﹺ ﹶﻴﺎﺀ ﺍﻟ ﱣﻠ ﹺﻪ ﻻ ﹶﺧ ﹾﻮ ﹲ‬
‫ﻑ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻬ ﹾﻢ ‪٤٦٤‬‬
‫ﺽ ‪٣٦٠‬‬ ‫ﺍﺕ ﹶﻭﺍﻷﹶ ﹾﺭ ﹺ‬ ‫ﺍﻟ ﱣﻠﻪ ﻧﹸﻮﺭ ﺍﻟﺴﻤﺎﻭ ﹺ‬
‫ﹸ ﹸ ﱠ ﹶ ﹶ‬
‫ﺇﹺﻥﹾ ﹶﺃ ﹾﺟ ﹺﺮﻱ ﹼﺇﻻ ﹶﻋ ﹶﻠﻰ ﺍﻟ ﱣﻠ ﹺﻪ ‪٢٠٨‬‬
‫ﹺ‬
‫ﺍﻟﺮ ﹸﺳﻮﻝ ﹼﺇﻻ ﺍ ﹾﻟ ﹶﺒ ﹶﻼ ﹸﻍ ‪٢٠٨ ،١٨٣‬‬‫ﹶﻭ ﹶﻣﺎ ﹶﻋ ﹶﻠﻰ ﱠ‬
‫ﺳﻮﺭﺓ ﺳﺒﺄ‬
‫ﹶﻭ ﹶﺃﻟﹶـﻨﱠﺎ ﹶﻟ ﹸﻪ ﺍ ﹾﻟ ﹶﺤ ﹺﺪﻳﺪﹶ ‪٣٨٩‬‬
‫ﺳﻮﺭﺓ ﻏﺎﻓﺮ‬
‫ﹸﻫ ﹶﻮ ﺍ ﱠﻟ ﹺﺬﻱ ﹸﻳ ﹾﺤﻴﹺﻲ ﹶﻭ ﹸﻳ ﹺﻤ ﹸ‬
‫ﻴﺖ ‪٥١٢‬‬
‫ﺳﻮﺭﺓ ﻓﺼﻠﺖ‬
‫ﻳﻦ ﹶﺁﻣﻨﹸﻮﺍ ﹸﻫﺪﹰ ￯ ﹶﻭ ﹺﺷ ﹶﻔﺎﺀ ‪٥‬‬ ‫ﹺ ﹺ‬
‫ﻟ ﱠﻠﺬ ﹶ‬
‫ﺳﻮﺭﺓ ﻕ‬

‫ﹶﺃ ﹶﻓ ﹶﻠ ﹾﻢ ﹶﻳﻨ ﹸﻈ ﹸﺮﻭﺍ ﺇﹺ ﹶﻟﻰ ﱠ‬

‫ﺍﻟﺴ ﹶﻤﺎﺀ ﹶﻓ ﹾﻮ ﹶﻗ ﹸﻬ ﹾﻢ ‪٤٤٠‬‬
‫‪٥٦١‬‬ ‫ﺍﻟــﻔــﻬــﺎﺭﺱ‬
‫ﻟﹺﺪﻭﺍ ﻟﻠﻤﻮﺕ ﻭﺍﺑﻨﻮﺍ ﻟﻠﺨﺮﺍﺏ ‪٣٤٩‬‬
‫ﹺ ﹺ‬ ‫ﹺ‬
‫ﹶﻣﺎ ﻣ ﹾﻦ ﹸﻣ ﹾﺴﻠ ﹴﻢ ﹸﻳﺼﻴ ﹸﺒ ﹸﻪ ﹶﺃ ﹰ‬
‫ﺫ￯‪ ،‬ﺇﹺ ﱠﻻ ﹶﺣ ﱠ‬
‫ﺎﺕ ﺍﻟ ﱣﻠ ﹸﻪ ﹶﻋﻨﹾ ﹸﻪ ‪٢٩٥ ،١٦‬‬
‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﺸﺮﻳﻔﺔ‬
‫ﻣﻦ ﺃﺷﺮﺍﻁ ﺍﻟﺴﺎﻋﺔ ﺃﻥ ﻳﻘﻞ ﺍﻟﻌﻠﻢ ‪٢٨٨‬‬
‫ﺃ ﹼﺩﺑﻨﻲ ﺭﺑﻲ ﻓﺄﺣﺴﻦ ﺗﺄﺩﻳﺒﻲ ‪٧٨‬‬
‫ﻣﻦ ﺗﻤﺴﻚ ﺑﺴﻨﺘﻲ ﻋﻨﺪ ﻓﺴﺎﺩ ﺃﻣﺘﻲ ﻓﻠﻪ ﺃﺟﺮ ‪،٨٧ ،٧٣‬‬
‫‪٢٣٢‬‬ ‫ﺑﻼﺀ ﺍﻷﻧﺒﻴﺎﺀ ﺛﻢ ‪٣٠١‬‬
‫ﺃﺷﺪﹼ ﺍﻟﻨﺎﺱ ﹰ‬

‫ﻓﻌﻠﻲ ﻣﻮﻻﻩ ‪٣٣‬‬ ‫ﻛﻨﺖ ﻣﻮﻻﻩ‬

‫ﹶﻣﻦ ﹸ‬ ‫ﺃﻋﺪ￯ ﻋﺪﻭﻙ ﻧﻔﺴﻚ ﺍﻟﺘﻲ ﺑﻴﻦ ﺟﻨﺒﻴﻚ ‪٤١١‬‬
‫ﱞ‬
‫ﹶﻣﻦ ﻳﺮﺩ ﺍﻟ ﱣﻠﻪ ﺑﻪ ﺧﻴﺮ ﹰﺍ ﹸﻳﺼﺐ ﻣﻨﻪ ‪٢٩٣‬‬ ‫ﹼﺃﻣﺘﻲ ﹼﺃﻣﺘﻲ ‪٢٨‬‬

‫ﻚ ﺍ ﹾﻟ ﹶﻌﺎﻟﹺ ﹸﻤﻮﻥﹶ ‪٢٠٦ ،١٨٤‬‬

‫ﱠﺎﺱ ﱠﺇﻻ ﺍ ﹾﻟ ﹶﻌﺎﻟﹺ ﹸﻤﻮﻥﹶ ﹶﻭ ﹶﻫ ﹶﻠ ﹶ‬ ‫ﹶﻫ ﹶﻠ ﹶ‬ ‫ﺇﺫﺍ ﻣﺮﺽ ﺍﻟﻌﺒﺪ ﺃﻭ ﺳﺎﻓﺮ‪ ،‬ﻛﺘﺐ ﺍﻟ ﱣﻠﻪ ﺗﻌﺎﻟﻰ ﻟﻪ ‪٢٩٨‬‬
‫ﻚ ﺍﻟﻨ ﹸ‬
‫ﺇﻥ ﺍﻟﺮﺟﻞ ﻟﻴﻜﻮﻥ ﻟﻪ ﻋﻨﺪ ﺍﻟ ﱣﻠﻪ ﺍﻟﻤﻨـﺰﻟ ﹸﺔ‪٣٠٠ ،‬‬
‫ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻧﻲ ﻗﺪ ﺗﺮﻛﺖ ﻓﻴﻜﻢ ﻣﺎ ﺇﻥ ﺃﺧﺬﺗﻢ ﺑﻪ ‪٣٠‬‬
‫ﺇﻥﱠ ﺍﻟﺴﻤﺎﺀ ﻣﻮﺝ ﻣﻜﻔﻮﻑ ‪٩٥‬‬
‫ﺇﻥ ﻧﺴﻞ ﻛﻞ ﻧﺒﻲ ﻣﻨﻪ ‪٣٣‬‬
‫ﺑﻼﺀ ﺍﻷﻧﺒﻴﺎﺀ ﺛﻢ ﺍﻟﺼﺎﻟﺤﻮﻥ‪٣٠١ ،‬‬ ‫ﺍﺷﺪ ﺍﻟﻨﺎﺱ ﹰ‬
‫ﺍﺕ ‪٢٢٦‬‬ ‫ﻠﺬ ﹺ‬ ‫ﹶﺍﻛﹾﺜﹺﺮﻭﺍ ﹺﺫﻛﹾﺮ ﻫ ﹺ‬
‫ﺎﺫ ﹺﻡ ﺍ ﱠﻟ ﱠ‬ ‫ﹸ ﹶ ﹶ‬
‫ﺍﻟﺤﻖ ﻳﻌﻠﻮ ﻭﻻ ﹸﻳﻌﻠﻰ ﻋﻠﻴﻪ ‪١٢٠‬‬
‫ﺍﻟﺨﻼﻓﺔ ﺑﻌﺪﻱ ﻓﻲ ﹸﺃﻣﺘﻲ ﺛﻼﺛﻮﻥ ﺳﻨﺔ ‪٤٦‬‬
‫ﺍﻟﺪﻧﻴﺎ ﺳﺠﻦ ﺍﻟﻤﺆﻣﻦ ﻭﺟﻨﺔ ﺍﻟﻜﺎﻓﺮ ‪٧١‬‬
‫ﺍ ﹾﻟ ﹶﻘﻨﹶﺎ ﹶﻋ ﹸﺔ ﹶﻛ ﹾﻨ ﹲﺰ ﹶﻻ ﹶﻳ ﹾﻔﻨﹶﻰ ‪٢٠٣‬‬
‫ﺗﻔﻜﺮ ﺳﺎﻋﺔ ﺧﻴﺮ ﻣﻦ ﻋﺒﺎﺩﺓ ﺳﻨﺔ ‪٤٢٠‬‬
‫ﺗﻨﺎﻛﺤﻮﺍ ﺗﻜﺜﺮﻭﺍ ﻓﺈﻧﻲ ﺃﺑﺎﻫﻲ ﺑﻜﻢ ﺍﻷﻣﻢ ‪٢٧٨‬‬
‫ﺭﺃﺱ ﻛﻞ ﺧﻄﻴﺌﺔ ‪٣٢٩‬‬
‫ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﹸ‬
‫ﱡ‬
‫ﺎﺀ ﻣﻦ ﺍﻟ ﹶﻘﺮﻧﺎﺀ ‪٣٧٨‬‬
‫ﺍﻟﺠﻤ ﹸ‬
‫ﹼ‬ ‫ﻳﻘﺘﺺ‬
‫ﺣﺘﻰ ﹼ‬
‫ﻭﺷﺮ ﻛﻬﻮﻟﻜﻢ ‪٣٥٤‬‬ ‫ﺧﻴﺮ ﺷﺒﺎﺑﻜﻢ ﻣﻦ ﺗﺸ ﹼﺒﻪ ﺑﻜﻬﻮﻟﻜﻢ ﱡ‬ ‫ﹸ‬
‫ﹸﻃﻮ ٰﺑﻰ ﻟﹺ ﹶﻤ ﹾﻦ ﹶﻋ ﹶﺮ ﹶ‬
‫ﻑ ﹶﺣﺪﱠ ﹸﻩ ﹶﻭ ﹶﻟ ﹾﻢ ﹶﻳﺘ ﹶﹶﺠ ﹶﺎﻭ ﹾﺯ ﹶﻃ ﹾﻮ ﹶﺭ ﹸﻩ ‪١٨٤‬‬
‫ﻋ ﹼﺰ ﹶﻣﻦ ﻗﻨﻊ ﹼ‬
‫ﻭﺫﻝ ﹶﻣﻦ ﻃﻤﻊ ‪٢٠٤‬‬
‫ﻛﹸﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ ﻭﻛﻞ ﺿﻼﻟﺔ ﻓﻲ ﺍﻟﻨﺎﺭ ‪٧٧‬‬
‫ﻠﻲ ﺍﻟ ﹶﻌﻈﻴ ﹺﻢ ‪٥‬‬‫ﺣﻮﻝ ﻭﻻ ﻗﻮ ﹶﺓ ﹼﺇﻻ ﺑﺎﻟ ﱣﻠﻪ ﺍﻟ ﹶﻌ ﱢ‬
‫ﻻ ﹶ‬
‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬ ‫ﹺ‬
‫ﻱ‬ ‫ﻻ ﹶﻳ ﹶﺴ ﹸﻌﻨﻲ ﹾﺃﺭﺿﻲ ﹶﻭﻻ ﹶﺳ ﹶﻤﺎﺋﻲ ﹶﻭ ﹶﻳ ﹶﺴ ﹸﻌﻨﻲ ﹶﻗ ﹾﻠ ﹸ‬
‫ﺐ ﹶﻋ ﹾﺒﺪ ﹶ‬
‫ﺍ ﹾﻟ ﹸﻤ ﹾﺆ ﹺﻣ ﹺﻦ ‪٤٥٩‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٦٢‬‬
‫‪،٣٨٠ ،٣٥٨ ،٣٥٠ ،٣٢١ ،٣٢٠ ،٣١٩‬‬ ‫ﺍﻷﺷﺠﺎﺭ‬
‫‪٤٢٤ ،٤٢٣ ،٣٨٦ ،٣٨٣‬‬
‫ﻓﻬﺮﺱ ﺗﺤﻠﻴﻠﻲ‬
‫‪،١٦١ ،١٣٥ ،١١١ ،٧٦ ،٥٤ ،٥١ ،٢٣‬‬ ‫ﺍﻷﺷﻴﺎﺀ‬
‫ﺃ‬
‫‪،٢٦١ ،٢٥٨ ،٢٥٦ ،٢٤٨ ،١٩٤ ،١٩١ ،١٦٧ ،١٦٦‬‬
‫ﺍﻷﺑﺪﻳﺔ ‪،٣٢٨ ،٣٠١ ،٢٩٥ ،٢٩٢ ،٢٦٨ ،٢٦٤ ،٢٦٣ ،٢٦٢ ،١٩٢ ،١٧٢ ،١٤٢ ،١١٢ ،٨٣ ،٨١ ،٢٩ ،٧‬‬
‫‪،٤٣٥ ،٤٣٠ ،٣٨٣ ،٣٣٩ ،٣٣٨ ،٣٣٧ ،٣٣٦ ،٣٣٤ ،٢٩٣ ،٢٨١ ،٢٤١ ،٢٣٦ ،٢٢٦ ،٢٢٣ ،٢٢١ ،٢١٨‬‬
‫‪،٤٩٦ ،٤٩٤ ،٤٧٨ ،٤٦٨ ،٤٤٤ ،٤٤٣ ،٤٤٢ ،٤٤١ ،٣٤١ ،٣٢٧ ،٣٢٣ ،٣١٩ ،٣١٧ ،٣٠٩ ،٢٩٩ ،٢٩٥‬‬
‫‪٥٣٧ ،٥٢٨ ،٥٢٦ ،٥٢٥ ،٥٢٣ ،٥١٥ ،٥٠٨ ،٤٩٧‬‬ ‫‪٥٤٣ ،٥٢٢ ،٥١٣ ،٥١٢ ،٥٠٩ ،٤٦٨ ،٣٦٧ ،٣٥١‬‬

‫ﺍﻷﺿﺪﺍﺩ ‪١١٣‬‬ ‫ﺍﻷﺟﻞ ‪٢٩٩ ،٢٩٦ ،١١١‬‬

‫ﺍﻷﻗﺮﺑﻴﺔ ﺍﻹﻟﻬﻴﺔ ‪٥٦ ،٣٥‬‬ ‫ﺍﻷﺣﺪﻳﺔ ‪،٤٩٣ ،١٤٠ ،١٣٩ ،١٣٨ ،١٣٥ ،١٣٤ ،٦‬‬
‫‪٥٣٩ ،٥٣٨ ،٥١٩ ،٥١٨ ،٥٠١ ،٤٩٩ ،٤٩٦‬‬
‫ﺃﻛﺮﻡ ﺍﻟﻤﺨﻠﻮﻗﺎﺕ ‪١١٥‬‬
‫‪،١١٢ ،٨٣ ،٧١ ،٦١ ،١٥ ،١٤ ،١٣ ،٨‬‬ ‫ﺍﻵﺧــﺮﺓ‬
‫ﺍﻷﻟﻢ ‪،٣٢٦ ،٣٠٨ ،٢٩٨ ،٢٩٤ ،٢٩٣ ،١٩٨ ،١١١‬‬
‫‪،٢٢١ ،٢١٩ ،٢١٨ ،٢١٧ ،٢١٥ ،١٨١ ،١٧٢ ،١٦٠‬‬
‫‪٥٣٢ ،٣٧٠ ،٣٦٩‬‬
‫‪،٣٢٩ ،٣٢٨ ،٣١٩ ،٣١٨ ،٢٩٣ ،٢٩١ ،٢٨٢ ،٢٨٠‬‬
‫‪،٥٢٤ ،٤٨٩ ،٤٧٩ ،٤٠٧ ،٤٠٣ ،٢٥٨‬‬ ‫ﺍﻷﻟﻮﻫﻴﺔ‬
‫‪،٤٧٨ ،٤٧١ ،٤٠٠ ،٣٩٤ ،٣٥٩ ،٣٥٣ ،٣٤١ ،٣٤٠‬‬
‫‪٥٢٦‬‬
‫‪٥٤٧ ،٥٤٣ ،٥١٥ ،٥١٣ ،٥٠٨ ،٤٨٦ ،٤٧٩‬‬
‫ﺍﻷﻣﺎﻧﺔ ‪٥٠٣ ،١٩٢ ،١٦٨‬‬
‫ﺍﻷﺧﻮﺓ ‪،٢٣٠ ،٢٢٨ ،٢٢٥ ،٢٢٣ ،١٨٢ ،٦٥ ،٣٧‬‬
‫ﺃﻣﺮﺍﺽ ﺍﻷﻃﻔﺎﻝ ‪٣١٠‬‬ ‫‪٣٩٣ ،٣١٣ ،٢٣٢‬‬
‫ﺍﻷﻧﺎﻧﻴﺔ ‪٢٤٣ ،٢٣٠ ،٢١١‬‬ ‫ﺍﻷﺫﻛﺎﺭ ‪٤٢١‬‬
‫ﺃﻧﺎﻧﻴﺔ ﺍﻟﻨﻔﺲ ‪٢٢٩ ،١٢٣‬‬ ‫ﺍﻷﺳﺒﺎﺏ ‪،١٨٥ ،١٧٢ ،١٧٠ ،١٦٥ ،٦٦ ،٥٩ ،٧ ،٦‬‬
‫ﺍﻷﻭﺍﻣﺮ ﺍﻟﺘﻜﻮﻳﻨﻴﺔ ‪٥١٧ ،١٩١ ،١٧٣‬‬ ‫‪،٢٥٦ ،٢٥٠ ،٢٤٩ ،٢٤٧ ،٢٢٧ ،٢٠٧ ،١٨٨ ،١٨٦‬‬
‫ﺍﻷﻭﺭﺍﺩ ﺍﻟﻘﺪﺳﻴﺔ ‪١٨٣‬‬ ‫‪،٣٣٨ ،٣٣٧ ،٢٧١ ،٢٧٠ ،٢٦٥ ،٢٦٤ ،٢٦٣ ،٢٦١‬‬

‫ﺃﻭﺭﻭﺑﺎ ‪،٢٤٢ ،١٧٢ ،١٦٩ ،١٦٥ ،١٦٣ ،١٦٢ ،٩٢‬‬ ‫‪،٤٨٢ ،٤٧٥ ،٤٣٦ ،٤٣٥ ،٤٠٨ ،٤٠٧ ،٣٧٧ ،٣٣٩‬‬

‫‪٢٨١ ،٢٧٩ ،٢٧٨ ،٢٧٥ ،٢٥٥ ،٢٥٤ ،٥١١ ،٥١٠ ،٥٠٢ ،٤٩٩ ،٤٩٧ ،٤٩٥ ،٤٩٤ ،٤٨٦‬‬
‫‪٥٣٢ ،٥٢٦ ،٥١٢‬‬
‫ﺍﻹﺑﺪﺍﻉ ‪٥١٩ ،٤٩٩ ،٤٩٦ ،٢٧٣‬‬
‫ﺍﻷﺳﺒﺎﺏ ﺍﻟﻤﺎﺩﻳﺔ ‪،٣٣٨ ،٢٧٠ ،٢٥٠ ،٢٤٩ ،٢٤٧ ،٦‬‬
‫ﺍﻹﺗﻘﺎﻥ ‪،٣٧٧ ،٢٥٤ ،٢٥٣ ،٢٤٧ ،١٧٧ ،١٧٣‬‬
‫‪٥٢٦ ،٣٣٩‬‬
‫‪٥٢٩ ،٥٠٧ ،٤٨٤ ،٤٧١ ،٤٥١‬‬
‫ﺍﻷﺳﻤﺎﺀ ﺍﻟﺤﺴﻨﻰ ‪،١٣٧ ،١١٧ ،١١٣ ،٧٩ ،٥٧‬‬
‫ﺍﻹﺛﻢ ‪٣٣٥ ،١١‬‬
‫‪،٣١٩ ،٣٠٦ ،١٨٤ ،١٧٤ ،١٦٧ ،١٥٨ ،١٤١ ،١٣٨‬‬
‫ﺍﻹﺣﺴﺎﻥ ‪،٤٥٠ ،٢٩٣ ،٢٣٩ ،٢٢١ ،١٨٦ ،٨٤ ،٨٢‬‬
‫‪،٤٨٩ ،٤٨٨ ،٤٧٣ ،٤٦٩ ،٤٥٦ ،٤١٢ ،٣٢٩ ،٣٢٨‬‬
‫‪٥٥٣‬‬
‫‪٥٣٤ ،٥٣٣ ،٥٣٢ ،٥١٨ ،٥٠٨‬‬
‫‪٥٦٣‬‬ ‫ﺍﻟــﻔــﻬــﺎﺭﺱ‬
‫ﺍﻹﺧﻼﺹ ‪،٣١٤ ،٣١١ ،٣٠٩ ،٣٠٣ ،٣٠٠ ،٢٩٩ ،٢٩٧ ،٢٩٦ ،٢٠٦ ،٢٠٤ ،٢٠٣ ،١٩١ ،١٨٨ ،١٨٤‬‬
‫‪،٣٢٩ ،٣٢٤ ،٣٢٣ ،٣٢١ ،٣٢٠ ،٣١٩ ،٣١٨ ،٣١٧ ،٢١٦ ،٢١٥ ،٢١٣ ،٢١٢ ،٢١١ ،٢٠٩ ،٢٠٨ ،٢٠٧‬‬
‫‪،٣٥٣ ،٣٥٢ ،٣٥١ ،٣٤٩ ،٣٤٨ ،٣٤٣ ،٣٤١ ،٣٣٥ ،٢٢٤ ،٢٢٣ ،٢٢٢ ،٢٢١ ،٢٢٠ ،٢١٩ ،٢١٨ ،٢١٧‬‬
‫‪،٣٦٨ ،٣٦٧ ،٣٦٦ ،٣٦٥ ،٣٦٠ ،٣٥٨ ،٣٥٧ ،٣٥٤ ،٢٨٥ ،٢٨٢ ،٢٣١ ،٢٢٩ ،٢٢٨ ،٢٢٧ ،٢٢٦ ،٢٢٥‬‬
‫‪،٤٣٠ ،٤٢٩ ،٤٢٨ ،٤١٧ ،٤٠٨ ،٣٨٦ ،٣٧٤ ،٣٦٩‬‬ ‫‪٤٩٠ ،٤١١ ،٤٠٣ ،٣٩٧ ،٣٩٦ ،٣٧٢ ،٣٤٥ ،٣٠٤‬‬
‫‪،٤٨٧ ،٤٨٣ ،٤٧٤ ،٤٦٨ ،٤٦٧ ،٤٥٩ ،٤٥٨ ،٤٣١‬‬ ‫ﺍﻹﺭﺍﺩﺓ ﺍﻹﻟﻬﻴﺔ ‪١٥٥ ،١٥٤ ،١١٤‬‬
‫‪،٥٤٧ ،٥٢٢ ،٥١٧ ،٥١٦ ،٥١٥ ،٥١٣ ،٥١٠ ،٤٩٧‬‬
‫ﺍﻹﺭﺍﺩﺓ ﺍﻟﺠﺰﺋﻴﺔ ‪٣٢٢ ،١١٩‬‬
‫‪٥٥١‬‬
‫ﺍﻹﺳﻼﻡ ‪،٧٨ ،٤٥ ،٤١ ،٤٠ ،٣٢ ،٣١ ،٣٠ ،٢٩ ،٨‬‬
‫‪،٣٥١ ،٣٤٣ ،٣١٩ ،٣١٨ ،١١١‬‬ ‫ﺍﻹﻳﻤﺎﻥ ﺑﺎﻵﺧﺮﺓ‬
‫‪،٢٧٣ ،٢٣٧ ،٢١٥ ،٢٠٩ ،٢٠٧ ،١٨٢ ،١٣٢ ،١٢٧‬‬
‫‪٥١٣ ،٤٨٧‬‬
‫‪،٣٥٣ ،٣٤٥ ،٣٣٢ ،٣٢٥ ،٣١٠ ،٢٨٧ ،٢٨٥ ،٢٨٣‬‬
‫ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ‪٧٦ ،٣٠‬‬ ‫‪،٥٤٠ ،٥٠٤ ،٤٧٨ ،٤٧٤ ،٤٠٩ ،٣٦٨ ،٣٥٨ ،٣٥٤‬‬
‫‪،٢١٣ ،٢١٢ ،٢١٠ ،٢٠٩ ،٢٠٨ ،٢٠٧‬‬ ‫ﺍﻻﺗﻔﺎﻕ‬ ‫‪٥٥٣ ،٥٤٨‬‬
‫‪٢١٦ ،٢١٥ ،٢١٤‬‬ ‫ﺍﻹﻋﺠﺎﺏ ﺑﺎﻟﻨﻔﺲ ‪٢٢١ ،٢١٣‬‬
‫ﺍﺟﺘﻤﺎﻉ ﺍﻷﺳﺒﺎﺏ ‪٢٤٩ ،٢٤٧‬‬ ‫ﺍﻹﻟﺤﺎﺩ ‪٥٤٨ ،٣٩٤ ،٢٤٦ ،٢٤٥ ،٢٢٥‬‬
‫‪،٣٠٢ ،٢٧٧ ،٢٤٣ ،٢٤٢ ،٢٤١ ،٢٤٠‬‬ ‫ﺍﻻﺣﺘﺮﺍﻡ‬ ‫ﺍﻹﻣﺎﻡ ﺍﻟﻤﺒﻴﻦ ‪٤٤٣‬‬
‫‪٤٠١ ،٣٦٧ ،٣٣٢ ،٣٠٣‬‬ ‫ﺍﻹﻣﺎﻣﺔ ‪٥٥٠ ،٢١٣ ،٢٧‬‬
‫ﺍﻻﺧﺘﺒﺎﺭ ‪١٨٣‬‬ ‫ﺍﻹﻣﻜﺎﻥ ‪،٣٣٩ ،٢٦٣ ،٢٦١ ،١٠٦ ،١٠٥ ،٩١ ،٩٠‬‬
‫ﺍﻻﺧﺘﻼﻑ ‪،٢١٥ ،٢١٤ ،٢١٢ ،٢١٠ ،٢٠٩ ،٢٠٦‬‬ ‫‪٥٣٧ ،٥٠٢ ،٤٥٩ ،٣٤٠‬‬
‫‪٤٢٠ ،٢٥٠ ،٢١٧ ،٢١٦‬‬ ‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ‪٢٢٣‬‬
‫ﺍﻻﺳﺘﻌﺪﺍﺩﺍﺕ ‪٥٣٦ ،١٥٦ ،١٥٥ ،١٢٠ ،٨٣‬‬
‫ﺇﻧﻜﺎﺭ ‪،٢٦٨ ،١٧١ ،١٧٠ ،١٦٩ ،١٢٤ ،١١٧ ،٩٥‬‬
‫ﺍﻻﺳﺘﻐﻔﺎﺭ ‪٢٤١ ،١٢٣ ،١٠٥‬‬ ‫‪٤٨٩ ،٤٠٧ ،٢٧٢ ،٢٧١‬‬
‫ﺍﻻﺳﺘﻐﻨﺎﺀ ‪٣٠٢ ،١٩٧‬‬ ‫ﺍﻹﻳﺜﺎﺭ ‪٢٠٨ ،٢٠٠ ،١٧٢‬‬
‫ﺍﻻﺳﺘﻘﺎﻣﺔ ‪٢١٢ ،٨٧ ،٣٤‬‬ ‫ﺍﻹﻳﺠﺎﺩ ‪،٢٧١ ،٢٦٩ ،٢٦٨ ،٢٦٣ ،١٠٨ ،١٠٤ ،٥٠‬‬
‫‪،٥٢١ ،٥٢٠ ،٥٠٦ ،٤٧٠ ،٤٦٩‬‬ ‫ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ‬ ‫‪٥٢٥ ،٥١١ ،٤٩٣ ،٤٩١ ،٣٣٨ ،٢٧٣ ،٢٧٢‬‬
‫ﺍﻹﻳﻤﺎﻥ ‪٥٤٧ ،٥٢٧ ،٥٢٢ ،٧٤ ،٧١ ،٥٧ ،٥٢ ،٣١ ،٢٨ ،٢٧ ،١١ ،٨‬‬
‫ﺍﻻﺷﺘﺮﺍﻙ ‪٢٦٤ ،٢٢٩ ،٢٢٨ ،٧٠‬‬ ‫‪،١٠٨ ،١٠٦ ،١٠٥ ،١٠٤ ،١٠٣ ،١٠١ ،١٠٠ ،٩٨ ،٨٥‬‬
‫ﺍﻻﻗﺘﺮﺍﻥ ‪١٨٧ ،١٨٦‬‬ ‫‪،١٤٠ ،١٢١ ،١١٩ ،١١٧ ،١١٤ ،١١٢ ،١١١ ،١١٠‬‬
‫‪،٢٢١ ،٢١٥ ،٢١٠ ،١٩٦ ،١٧٨ ،١٦٩ ،١٤٦ ،١٤٥‬‬
‫‪،١٩٩ ،١٩٨ ،١٩٧ ،١٩٦ ،١٩٣ ،٦٦‬‬ ‫ﺍﻻﻗﺘﺼﺎﺩ‬
‫‪،٢٤٦ ،٢٤٢ ،٢٤١ ،٢٣٦ ،٢٣٢ ،٢٢٥ ،٢٢٤ ،٢٢٢‬‬
‫‪٤٨٧ ،٤٧٨ ،٤٧٧ ،٢٠٥ ،٢٠٤ ،٢٠٢ ،٢٠١ ،٢٠٠‬‬
‫‪،٢٩١ ،٢٨٧ ،٢٨٦ ،٢٧٣ ،٢٧١ ،٢٦٦ ،٢٦٣ ،٢٤٧‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٦٤‬‬
‫ﺍﻟﺘﺴﺎﻧﺪ ‪٤٩١ ،١٧١‬‬ ‫ﺍﻻﻧﺘﺴﺎﺏ ‪،٣٥٧ ،٣٥٦ ،٣٤٥ ،٣١٠ ،٢٥٧ ،٢٥٦‬‬
‫ﺍﻟﺘﺸﺒﻴﻬﺎﺕ ‪٤٠٧ ،١٢٧‬‬ ‫‪٤٩٥‬‬

‫‪،٢٠٩ ،١٧٣ ،١٧١ ،١٦٥ ،١٣٦ ،١٣٤‬‬ ‫ﺍﻟﺘﻌﺎﻭﻥ‬ ‫‪،٣١٢ ،٢٥٩ ،٢٥٥ ،٢٥٤ ،٢٥٢ ،٢٥٠‬‬ ‫ﺍﻻﻧﺘﻈﺎﻡ‬
‫‪٤٩١ ،٢٦٤ ،٢١٤‬‬ ‫‪٥٣٧ ،٥٢٣ ،٥١٧ ،٤٩٩ ،٤٨٦ ،٤٨٣ ،٤٨٢ ،٣٨٢‬‬

‫ﺍﻟﺘﻔﻜﺮ ‪،٤١٠ ،٢٩٨ ،٢٨٠ ،٢٢٦ ،٢١٢ ،٢٠٥ ،٧٤‬‬ ‫ﺏ‬

‫ﺍﻟﺒﺎﻃﻞ ‪٤٢٨ ،٤٢١ ،٤٢٠ ،٤١٩ ،٢٢٤ ،٢١٥ ،٢١٤ ،٢١٠ ،٢٠٩ ،١٢٠ ،٣٦‬‬
‫ﺍﻟﺘﻘﻠﻴﺪ ‪١٩٨ ،١٧١‬‬ ‫‪٥١٠ ،٤١٧‬‬

‫ﺍﻟﺘﻘﻴﺔ ‪٣٦‬‬ ‫ﺍﻟﺒﺎﻗﻲ ‪،١٥٦ ،٩٣ ،٢٦ ،٢٤ ،٢٣ ،٢٢ ،٢١ ،٢٠ ،٥‬‬

‫ﺍﻟﺘﻜﺎﻟﻴﻒ ﺍﻟﺪﻳﻨﻴﺔ ‪١١٢‬‬ ‫‪،٤٤٦ ،٣٥٦ ،٣٤٥ ،٣٤٤ ،٣٣٦ ،٢٨٦ ،١٨٩ ،١٥٨‬‬
‫‪٥٤٤ ،٥٤٣ ،٥٠٨ ،٤٦٤ ،٤٥٦ ،٤٥٤ ،٤٤٧‬‬
‫ﺍﻟﺘﻨﻈﻴﻒ ‪٤٧٤ ،٤٧٣ ،٤٧٢ ،٤٧٠‬‬
‫ﺍﻟﺒﺪﻋﺔ ‪١٤٨ ،٨١ ،٧٢‬‬
‫ﺍﻟﺘﻮﺍﺿﻊ ‪٤٠١ ،٢٤١ ،٢٠٠ ،١٦٨‬‬
‫‪،٣١٧ ،٣١٦ ،٣١٥ ،٢٤١ ،١٧٩ ،١٦٠‬‬ ‫ﺍﻟﺒﺮﺯﺥ‬
‫ﺍﻟﺘﻮﺍﻓﻘﺎﺕ ‪٥٥٠ ،٤١٣ ،٥٢‬‬
‫‪٣٧٢ ،٣٣٤ ،٣٢٧ ،٣٢٠‬‬
‫‪،١٨٨ ،١٥٩ ،٥٧ ،٥٦ ،٣٧ ،٢٨ ،٧ ،٦‬‬ ‫ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺍﻟﺒﺮﻛﺔ ‪٣٣٢ ،٢٣٦ ،٢٠٥ ،٢٠٤ ،١٩٧ ،١٩٦‬‬
‫‪،٤٩٣ ،٤٩٢ ،٤٩٠ ،٤٨٣ ،٤٧٣ ،٤٣٦ ،٣٤١ ،٣٣٧‬‬
‫‪٥٤٥ ،٥١٩ ،٥٠٣ ،٥٠٢ ،٥٠١ ،٥٠٠‬‬ ‫ﺍﻟﺒﻌﺚ ﺑﻌﺪ ﺍﻟﻤﻮﺕ ‪٣١٩‬‬

‫ﺍﻟﺘﻮﺭﺍﺓ ‪٤٢‬‬ ‫‪،١١٢ ،٨٣ ،٧١ ،٥٩ ،٥٧ ،٢٥ ،٢٤ ،٢٢‬‬ ‫ﺍﻟﺒﻘﺎﺀ‬
‫‪،٣٢٦ ،٣١٩ ،٢٢٦ ،٢١٧ ،٢١٣ ،٢٠٨ ،١٨٩ ،١٢١‬‬
‫ﺍﻟﺘﻮﻓﻴﻖ ﺍﻹﻟﻬﻲ ‪٢٢٤ ،٢١٠‬‬
‫‪،٣٧٤ ،٣٦٠ ،٣٥٦ ،٣٥٥ ،٣٥٣ ،٣٥١ ،٣٣٦ ،٣٢٩‬‬
‫ﺍﻟﺘﻮﻛﻞ ‪٤٦٠ ،٤٠١ ،٢١٤‬‬
‫‪،٥١٣ ،٥٠٨ ،٥٠٢ ،٤٥٤ ،٤١٧ ،٤١٦ ،٤١٠ ،٣٧٨‬‬
‫ﺗﺠﻠﻴﺎﺕ ﺍﻷﺳﻤﺎﺀ ﺍﻹﻟﻬﻴﺔ ‪١٨٤‬‬ ‫‪٥٤٤ ،٥٣٨ ،٥٢٦ ،٥٢٣‬‬
‫ﺗﻠﻤﻴﺬ ﺍﻟﻘﺮﺁﻥ ‪١٦٧‬‬ ‫ﺍﻟﺒﻼﻳﺎ ‪٣٥٤ ،٣٥٠ ،٣٣٢ ،١٤ ،١٣‬‬
‫ﺗﻮﺣﻴﺪ ﺍﻟﻤﺴﺎﻋﻲ ‪٢٢٩‬‬
‫ﺕ‬
‫ﺙ‬ ‫ﺍﻟﺘﺎﺭﻳﺦ ‪٥٠٠ ،٢٨٧ ،١٨٤ ،١٥٣ ،١٥٢ ،١٥١ ،٤٢‬‬
‫ﺍﻟﺜﻘﺔ ‪٢٨٨ ،٢٨٤ ،٢٧٨ ،٢٧٧ ،١٧٣‬‬ ‫ﺍﻟﺘﺠﺎﺭﺓ ‪٤٨٤ ،٣١٠ ،٢٩١ ،٢٠١‬‬
‫ﺍﻟﺜﻮﺍﺏ ‪،٢٢٣ ،٢١٢ ،٢١١ ،٢١٠ ،١٩٢ ،١٦٦ ،١٣‬‬ ‫ﺍﻟﺘﺠﺪﺩ ‪٥٥٣ ،٥٣٧ ،٢٥١ ،٨‬‬
‫‪٣٩٧ ،٣٧٣ ،٣٦٥ ،٢٩٨ ،٢٩٤ ،٢٣٢ ،٢٣٠ ،٢٢٩‬‬
‫ﺍﻟﺘﺤﻴﺎﺕ ‪٤٥٢ ،٤٥١‬‬
‫ﺍﻟﺘﺨﺮﻳﺐ ‪٤٧٥ ،٢٣٧ ،١٢١ ،١٠٣‬‬
‫ﺍﻟﺘﺪﺑﻴﺮ ‪٥٢٣ ،٤٩٢ ،٤٥١‬‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪٢٨٨ ،٢٨٥ ،٢٨٢ ،٢٨١‬‬
‫‪٥٦٥‬‬ ‫ﺍﻟــﻔــﻬــﺎﺭﺱ‬
‫ﺡ‬ ‫ﺝ‬
‫ﺍﻟﺤﺎﻛﻤﻴﺔ ‪٥٣٥ ،٥٠٠ ،٤٨٣ ،٢٦٤ ،٢٥٢‬‬ ‫ﺍﻟﺠﺒﺎﻝ ‪٤٧١ ،٣٧٤ ،٣٧٣ ،٣٢١ ،٢٥٧ ،١٥٣ ،١٥٢‬‬
‫ﺍﻟﺤﺐ ‪٥٤٢ ،١٨٥ ،٥٨ ،٣٤ ،١٤‬‬ ‫ﺍﻟﺠﺮﺍﺋﻢ ‪٧١‬‬

‫ﺍﻟﺤﺠﺎﺏ ‪،٢٩٢ ،٢٨٦ ،٢٧٩ ،٢٧٨ ،٢٧٥ ،٢٧٤‬‬ ‫ﺍﻟﺠﺰﺀ ﺍﻻﺧﺘﻴﺎﺭﻱ ‪٣٢٤ ،٣٢٢ ،١٨٢‬‬
‫‪٤٣١ ،٣٨٢ ،٣٠١ ،٣٠٠ ،٢٢٢ ،١٩٥ ،١٩٤ ،١٩٣ ،٩٢ ،٥٨ ،١٧‬‬ ‫ﺍﻟﺠﺴﺪ‬
‫ﺍﻟﺤﺮﺹ ‪٤٠١ ،٢١٧ ،٢١٠ ،٢٠٣ ،٢٠٢ ،١٧٢‬‬ ‫‪٣٥٥ ،٣٢٤ ،٣١٥ ،٢٩٢ ،٢٧٧ ،٢٥٢‬‬

‫ﺍﻟﺤﺮﻭﻑ ﺍﻹﺳﻼﻣﻴﺔ ‪٥٣‬‬ ‫ﺍﻟﺠﻔﺮ ‪٥٢ ،٤٤‬‬

‫ﺍﻟﺤﺮﻳﺔ ‪٣٦٦ ،٢٤٢ ،٢٣٨ ،٢٣٧‬‬ ‫ﺍﻟﺠﻤﺎﺩﺍﺕ ‪١٧٥ ،١٧٣ ،١٦٥‬‬

‫‪،٢٢٧ ،٢٢٢ ،٢١٩ ،٢١٨ ،٢١٧ ،٢١٠‬‬ ‫ﺍﻟﺤﺴﺪ‬ ‫ﺍﻟﺠﻤﺎﻋﺔ ‪،٢٣٠ ،٢٢٩ ،٢١٦ ،١٨٧ ،٧٠ ،٦٩ ،٦٣‬‬
‫‪٤٠١ ،٢٣٠ ،٢٢٨‬‬ ‫‪٤٥٠ ،٢٥٩‬‬
‫‪،١٧٦ ،١٣٧ ،١٠٠ ،٨٤ ،٨٢ ،٧٧ ،٥٨‬‬ ‫ﺍﻟﺠﻤﺎﻝ‬
‫ﺍﻟﺤﺴﻨﺔ ‪٤٥٩ ،٤٥١ ،٤٠١ ،٤٠٠ ،١٤٨ ،٨١ ،٧٩‬‬
‫‪،٤٧٩ ،٤٧١ ،٣٦١ ،٣٦٠ ،٢٩٢ ،٢٨٨ ،٢٥٧ ،٢١٤‬‬
‫ﺍﻟﺤﺸﺮ ‪،١٩٢ ،١٩١ ،١٦٢ ،١٦١ ،١٢٣ ،٢٩ ،٢٨‬‬
‫‪،٥٤٣ ،٥٣٩ ،٥٠٩ ،٥٠٢ ،٤٨٩ ،٤٨٨ ،٤٨٢ ،٤٨١‬‬
‫‪،٤٨٧ ،٤٧٩ ،٤٧٨ ،٤٧٧ ،٣١٩ ،٢٣٢ ،٢٢٤ ،٢٠٨‬‬
‫‪٥٤٤‬‬
‫‪٥٤٣ ،٥٣٦ ،٥١٣ ،٤٩٤‬‬
‫ﺍﻟﺠﻤﻴﻞ ‪،١٠٠ ،٩٠ ،٨٣ ،٧٩ ،٧٧ ،٦٣ ،٦٢ ،١٣‬‬
‫ﺍﻟﺤﻔﻴﻆ ‪٣٨١ ،١٩٢ ،١٩١‬‬ ‫‪٥٣٢ ،٤٨٩ ،٤٨٨ ،٤٨١ ،٤٧٢ ،٣٠٦ ،١٢٩‬‬
‫ﺍﻟﺤﻖ ‪،٤٨ ،٣٧ ،٣٦ ،٣٥ ،٣٣ ،٣١ ،٢٣ ،٢٢ ،١٨‬‬ ‫‪،٤١١ ،٣٨٦ ،٢٤٤ ،١١٥ ،١٠٩ ،٩٣ ،٦٦‬‬ ‫ﺍﻟﺠﻦ‬
‫‪،١٢١ ،١٢٠ ،١١٣ ،١١٠ ،١٠٩ ،١٠٦ ،١٠٠ ،٩٩ ،٦٥‬‬ ‫‪٥٤٧ ،٥٤٤ ،٤٧٧ ،٤١٤‬‬
‫‪،١٨٨ ،١٨٧ ،١٨٣ ،١٨٢ ،١٧٩ ،١٧٨ ،١٧٣ ،١٣٩‬‬
‫ﺍﻟﺠﻨﺔ ‪،٣٠١ ،٢٩٧ ،٢٨٨ ،٢١٨ ،١٢٨ ،٨٥ ،٢٩ ،٩‬‬
‫‪،٢١٣ ،٢١٢ ،٢١١ ،٢١٠ ،٢٠٩ ،٢٠٨ ،٢٠٧ ،١٩٠‬‬
‫‪،٤١٥ ،٤١٤ ،٣٩٣ ،٣٩١ ،٣٤١ ،٣٢٣ ،٣١٩ ،٣١٧‬‬
‫‪،٢٦٥ ،٢٤٥ ،٢٢٤ ،٢١٩ ،٢١٧ ،٢١٦ ،٢١٥ ،٢١٤‬‬
‫‪٥١٣ ،٤١٧ ،٤١٦‬‬
‫‪،٣٠٧ ،٣٠٥ ،٢٩٨ ،٢٩٥ ،٢٧٤ ،٢٦٩ ،٢٦٨ ،٢٦٧‬‬
‫ﺍﻟﺠﻨﻴﻦ ‪١٥٦ ،١٥٥ ،١٥٣‬‬
‫‪،٤٠٦ ،٣٨٩ ،٣٨٨ ،٣٦٣ ،٣٤٢ ،٣٢٤ ،٣١١ ،٣٠٩‬‬
‫ﺍﻟﺠﻬﺎﺩ ‪،٢٣٢ ،٢١٦ ،١٨٢ ،١٤٦ ،١١٥ ،١١٤ ،٨٦‬‬
‫‪٥٣٥ ،٥٣٣ ،٤٠٨‬‬
‫‪٣٩٥ ،٣٧٤ ،٣٠٢ ،٢٩٨ ،٢٩١‬‬
‫ﺍﻟﺤﻘﻴﻘﺔ ‪،٣٥ ،٣٣ ،٣٢ ،٣١ ،٣٠ ،٢٥ ،٢٣ ،١٧ ،٨‬‬
‫ﺍﻟﺠﻬﻞ ‪٥٢٥ ،٥٠٠ ،٤٠٧ ،٢٨٨ ،٢٧١ ،٢٦٠ ،١٢٧‬‬
‫‪،٨١ ،٧١ ،٦٣ ،٥٤ ،٥٣ ،٥١ ،٤٨ ،٤٦ ،٤٥ ،٤٠ ،٣٧‬‬
‫ﺍﻟﺠﻮﺷﻦ ﺍﻟﻜﺒﻴﺮ ‪٥٢٠ ،١٨٣‬‬
‫‪،١٣٠ ،١٢٨ ،١٢٧ ،١٢٤ ،١١٤ ،١٠٩ ،٩٥ ،٨٩ ،٨٢‬‬
‫‪،١٩٠ ،١٧٠ ،١٦٨ ،١٦٤ ،١٦٠ ،١٥٧ ،١٣٩ ،١٣٦‬‬ ‫ﺍﻟﺠﻮﻉ ‪٢٩٥ ،٢٩٢ ،٢٠٥ ،١٩٩ ،١٧٤ ،٩٠ ،١٤‬‬
‫‪،٢١٥ ،٢٠٩ ،٢٠٧ ،٢٠٠ ،١٩٩ ،١٩٦ ،١٩٥ ،١٩١‬‬ ‫ﺟﺴﻢ ﺍﻹﻧﺴﺎﻥ ‪٤٩١ ،٢٢٢ ،١٩٤‬‬
‫ﺟﻬﻨﻢ ‪،٢٣٢ ،٢٣٠ ،٢٢٨ ،٢٢٧ ،٢٢٦ ،٢١٩ ،٢١٨ ،٢١٧ ،١٢٨ ،١١٨ ،١١٧ ،١٠٧ ،١٠٤ ،٥٦ ،١١‬‬
‫‪،٢٧٣ ،٢٧١ ،٢٧٠ ،٢٦٨ ،٢٦٣ ،٢٥٠ ،٢٤١ ،٢٣٨‬‬ ‫‪٤١٢ ،٢٨٧ ،٢٨٦ ،٢٨١ ،٢٦٦ ،١٦٣‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٦٦‬‬
‫ﺍﻟﺤﻲ ﺍﻟﻘﻴﻮﻡ ‪،٥١٤ ،٥١٢ ،٥١١ ،٥١٠ ،٥٠٧ ،٣٥٩‬‬ ‫‪،٣١٠ ،٣٠٧ ،٣٠٦ ،٣٠٣ ،٢٩٧ ،٢٨٨ ،٢٨٦ ،٢٨٥‬‬
‫‪،٥٤٠ ،٥٣٩ ،٥٣٥ ،٥٣٤ ،٥٢٣ ،٥٢١ ،٥١٩ ،٥١٥ ،٣٣٩ ،٣٣٦ ،٣٣٥ ،٣٣٤ ،٣٣٢ ،٣٣١ ،٣٢٩ ،٣٢٧‬‬
‫‪٥٤٢ ،٥٤١ ،٣٧١ ،٣٧٠ ،٣٦٧ ،٣٦٠ ،٣٥٣ ،٣٥٢ ،٣٤٩ ،٣٤٠‬‬
‫ﺥ‬ ‫‪،٤١١ ،٤١٠ ،٤٠١ ،٣٩٩ ،٣٩٦ ،٣٩٤ ،٣٩٢ ،٣٨٦‬‬
‫‪٥٢٧ ،٥١٢ ،٥٠٦ ،٤٨٩‬‬
‫ﺍﻟﺨﺎﻟﻖ ‪،١٣٤ ،١١٦ ،١١٣ ،١٠٧ ،١٠٠ ،٩٣ ،٨٣‬‬
‫ﺍﻟﺤﻜﻢ ‪،٢٤٠ ،٢٠٣ ،١٧٧ ،١٧١ ،١٦٥ ،٨١ ،٦٤‬‬
‫‪،٢٩٧ ،٢٦٧ ،٢٦٤ ،٢٤٧ ،٢٢٦ ،١٩٣ ،١٦٥ ،١٣٦‬‬
‫‪،٤٨٩ ،٤٨٨ ،٤٨٧ ،٤٨٥ ،٤٨١ ،٢٧٤ ،٢٧٣ ،٢٤١‬‬
‫‪،٤٠٧ ،٣٩١ ،٣٩٠ ،٣٨٩ ،٣٥٢ ،٣٢٩ ،٣١٨ ،٣١٧‬‬
‫‪٥٣٨‬‬
‫‪٥٣٤ ،٥٢٥ ،٥١١ ،٤٩٢ ،٤٨٨ ،٤٨٥ ،٤٧٧‬‬
‫‪،٢٩٧ ،٢٦٨ ،٢٦٧ ،٢٠٠ ،١٩٥‬‬ ‫ﺍﻟﺤﻜﻤﺔ ﺍﻹﻟﻬﻴﺔ‬
‫ﺍﻟﺨﺮﺍﻓﺔ ‪٥٢٥ ،٢٤٥‬‬ ‫‪٣٧٩ ،٢٩٩‬‬
‫ﺍﻟﺨﻼﻗﻴﺔ ‪٥٣٢ ،٥٣١ ،٥٢٩ ،٣٥٨‬‬ ‫‪،٩٣ ،٨٩ ،٨٦ ،٧٩ ،٧٧ ،٧٦ ،٧٠ ،٥٤‬‬ ‫ﺍﻟﺤﻜﻴﻢ‬
‫ﺍﻟﺨﻠﺔ ‪٣٩٣ ،٢٢٥‬‬ ‫‪،١٦٧ ،١٦١ ،١٦٠ ،١٥٢ ،١٢٩ ،١١٨ ،١١٦ ،١٠٩‬‬

‫‪،١٣٧ ،١١٤ ،١٠٧ ،١٠٣ ،٩٩ ،٨٣ ،٣٦‬‬ ‫ﺍﻟﺨﻠﻖ‬ ‫‪،٢٣٨ ،٢١٢ ،٢٠٣ ،١٩٤ ،١٩١ ،١٨٩ ،١٧٦ ،١٦٩‬‬

‫‪،٣٣٨ ،٢٧٠ ،٢٦٥ ،٢٦٠ ،٢٥٦ ،٢٥٥ ،٢٥٣ ،١٤٢ ،٣١٦ ،٣١٢ ،٣٠٧ ،٣٠٤ ،٣٠١ ،٢٩٥ ،٢٦٧ ،٢٦٤‬‬
‫‪،٤٩٩ ،٤٩٧ ،٤٩٦ ،٤٩٣ ،٤٩٢ ،٤٠٦ ،٤٠٢ ،٣٨١ ،٤٦٦ ،٤٥١ ،٤١٦ ،٣٩٠ ،٣٧٧ ،٣٣٤ ،٣٢٩ ،٣١٧‬‬
‫‪٥٣٧ ،٥٣٠ ،٥٢٩ ،٥٢٨ ،٥٠١ ،٤٨٨ ،٤٨٧ ،٤٨٦ ،٤٨٤ ،٤٨٢ ،٤٨١ ،٤٧٧ ،٤٧٣‬‬
‫‪٥٤٤ ،٥٤٠ ،٥٣٥ ،٥١٤ ،٥٠٨ ،٤٨٩‬‬
‫ﺍﻟﺨﻮﺍﻃﺮ ‪٢٨٩ ،١٦٠‬‬
‫ﺍﻟﺤﻨﺎﻥ ‪٢٨٠‬‬
‫ﺍﻟﺨﻴﺎﻝ ‪،٣٣٣ ،٣١٢ ،٣٠٨ ،٢٥٧ ،٢٢٦ ،١٠٦‬‬
‫ﺍﻟﺤﻮﺭ ﺍﻟﻌﻴﻦ ‪٤٣٨ ،٢٨٨‬‬
‫‪٥٤٢ ،٤١٠ ،٣٥٧ ،٣٥٠ ،٣٤٧‬‬
‫ﺍﻟﺤﻴﺎﺓ ‪،١١١ ،١٠٠ ،٩٣ ،٩٢ ،٨٥ ،٨١ ،١٢ ،٨‬‬
‫ﺍﻟﺨﻴﺮ ‪،٢٠٨ ،٢٠١ ،١٧٨ ،١١٦ ،١٠٩ ،١٠٧ ،١٠٣‬‬
‫‪،١٥٦ ،١٥٥ ،١٥٤ ،١٣٧ ،١٢٩ ،١٢٣ ،١١٤ ،١١٢‬‬
‫‪٥٠٩ ،٣٧٤ ،٢٩٧ ،٢٣٧‬‬
‫‪،١٩٠ ،١٧٩ ،١٧٥ ،١٧٤ ،١٧٢ ،١٧١ ،١٦٨ ،١٦٥‬‬
‫ﺧﺪﻣﺔ ﺍﻟﻘﺮﺁﻥ ‪،٦٨ ،٦٦ ،٦٥ ،٦٤ ،٦٣ ،٦١ ،٦٠ ،٢٧‬‬ ‫‪،٢٧٧ ،٢٣٧ ،٢٢٨ ،٢١٨ ،٢١٥ ،٢٠٣ ،٢٠٢ ،١٩٢‬‬
‫‪٢٣٠ ،٢٢٥ ،٢٢١ ،١٨٧ ،٧١ ،٧٠ ،٣٠٣ ،٣٠٢ ،٢٩٩ ،٢٩٧ ،٢٩٥ ،٢٨٣ ،٢٨٢ ،٢٧٨‬‬
‫ﺧﻠﻴﻔﺔ ﺍﻷﺭﺽ ‪٢٣٨‬‬ ‫‪،٣٢٤ ،٣٢٠ ،٣١٨ ،٣١٤ ،٣١٠ ،٣٠٩ ،٣٠٧ ،٣٠٦‬‬
‫ﺩ‬ ‫‪،٣٤٧ ،٣٤٣ ،٣٤١ ،٣٣٦ ،٣٣٥ ،٣٢٧ ،٣٢٦ ،٣٢٥‬‬

‫‪،٢٠٥ ،١٧٨ ،١٤٥ ،١٣٢ ،٦٦ ،٢٢ ،٦‬‬ ‫ﺍﻟﺪﻋﺎﺀ‬ ‫‪،٣٦٢ ،٣٦١ ،٣٦٠ ،٣٥٩ ،٣٥٨ ،٣٥٣ ،٣٥٠ ،٣٤٩‬‬

‫‪٥١٣ ،٣٧٢ ،٣٤٧ ،٣٠٤ ،٣٠٣ ،٢٩٩ ،٢٤١ ،٣٨٤‬‬ ‫‪،٣٨٣ ،٣٧٨ ،٣٧٦ ،٣٧٣ ،٣٦٩ ،٣٦٨ ،٣٦٦‬‬
‫‪،٤٥٣‬‬ ‫‪،٤٥١ ،٤٢١ ،٤١٠ ،٣٩٩ ،٣٩٨ ،٣٩٣ ،٣٨٨‬‬
‫ﺍﻟﺪﻧﻴﺎ ‪،٥٩ ،٢٩ ،٢٥ ،٢٣ ،٢١ ،١٩ ،١٣ ،١١ ،٩ ،٨‬‬
‫‪،٥٠٨‬‬ ‫‪،٥٠٧ ،٥٠٦ ،٤٩١ ،٤٧٨ ،٤٧٦ ،٤٧١ ،٤٧٠‬‬
‫‪،١٠٧ ،٩٧ ،٨١ ،٧٦ ،٧١ ،٧٠ ،٦٩ ،٦٧ ،٦٦ ،٦٣ ،٦٢‬‬
‫‪،٥١٧‬‬ ‫‪،٥١٦ ،٥١٥ ،٥١٤ ،٥١٣ ،٥١٢ ،٥١١ ،٥٠٩‬‬
‫‪،١٥٢ ،١٤٧ ،١٤٥ ،١٢٣ ،١٢١ ،١١٢ ،١٠٩ ،١٠٨‬‬
‫‪٥٤٠ ،٥٣٨ ،٥٣٥ ،٥٢٢ ،٥٢١ ،٥١٩ ،٥١٨‬‬
‫‪٥٦٧‬‬ ‫ﺍﻟــﻔــﻬــﺎﺭﺱ‬
‫‪،٤٠٦ ،٣٩١ ،٣٥٥ ،٣٣٢ ،٣٣١ ،٣٣٠ ،٣٢٨ ،٣٠٠ ،١٧٢ ،١٧١ ،١٧٠ ،١٦٩ ،١٦٧ ،١٦٣ ،١٦١ ،١٦٠‬‬
‫‪٥٤١ ،٥١٩ ،٤٧٨ ،١٩٩ ،١٩٠ ،١٨٩ ،١٨٣ ،١٨٢ ،١٨١ ،١٧٧ ،١٧٣‬‬
‫‪،١٤٢ ،١٤١ ،١٤٠ ،١٣٧ ،١٠٥ ،١٥‬‬ ‫ﺍﻟﺮﺣﻤﻦ‬ ‫‪،٢١٩ ،٢١٨ ،٢١٧ ،٢١٦ ،٢١٥ ،٢١٤ ،٢٠٨ ،٢٠٧‬‬
‫‪،٣٧٧ ،٣٥١ ،٣٤٨ ،٣٤٥ ،٣١٤ ،٣٠٩ ،٣٠٢ ،٢٣١ ،٢٤٢ ،٢٤٠ ،٢٣٩ ،٢٣٧ ،٢٣٥ ،٢٢٨ ،٢٢٦ ،٢٢٥‬‬
‫‪،٥٠٨ ،٤٨٩ ،٤٨٨ ،٤٧٨ ،٤٦٣ ،٤٤٦ ،٣٨٩ ،٣٨٣ ،٢٨٥ ،٢٨٤ ،٢٨٣ ،٢٨٢ ،٢٨١ ،٢٧٦ ،٢٤٤ ،٢٤٣‬‬
‫‪٥٤٠ ،٥٣٤ ،٥٣١ ،٢٩٩‬‬ ‫‪،٢٩٧ ،٢٩٦ ،٢٩٥ ،٢٩٤ ،٢٩١ ،٢٨٨ ،٢٨٦‬‬
‫‪،٣١٧‬‬ ‫‪،٣١٤ ،٣١١ ،٣١٠ ،٣٠٩ ،٣٠٢ ،٣٠١ ،٣٠٠‬‬
‫ﺍﻟﺮﺣﻴﻢ ‪،١٠٠ ،٨٠ ،٧٩ ،٧٦ ،٢٨ ،٢٢ ،١٥ ،١٣ ،٧‬‬
‫‪،٣٢٥‬‬ ‫‪،٣٢٤ ،٣٢٣ ،٣٢٢ ،٣٢١ ،٣٢٠ ،٣١٩ ،٣١٨‬‬
‫‪،١٩٣ ،١٨١ ،١٤٢ ،١٤١ ،١٣٧ ،١٣٦ ،١٣٤ ،١٠٥‬‬
‫‪،٣٣٦‬‬ ‫‪،٣٣٤ ،٣٣٣ ،٣٣٠ ،٣٢٩ ،٣٢٨ ،٣٢٧ ،٣٢٦‬‬
‫‪،٣٠٢ ،٣٠١ ،٣٠٠ ،٢٩٧ ،٢٩٣ ،٢٩٠ ،٢٣١ ،٢٢٦‬‬
‫‪،٣٥٠‬‬ ‫‪،٣٤٩ ،٣٤٥ ،٣٤٤ ،٣٤٣ ،٣٤٢ ،٣٤١ ،٣٤٠‬‬
‫‪،٣٥١ ،٣٣٥ ،٣٣٤ ،٣٢١ ،٣١٤ ،٣١٣ ،٣٠٩ ،٣٠٤‬‬
‫‪،٣٦٤‬‬ ‫‪،٣٦٠ ،٣٥٧ ،٣٥٦ ،٣٥٥ ،٣٥٣ ،٣٥٢ ،٣٥١‬‬
‫‪،٤٧٧ ،٤٧٣ ،٤٧٢ ،٤٤٦ ،٤٠١ ،٣٩١ ،٣٨٣ ،٣٧٧‬‬
‫‪،٤٠٦‬‬ ‫‪،٤٠٥ ،٤٠١ ،٣٩٥ ،٣٩٤ ،٣٦٩ ،٣٦٨ ،٣٦٥‬‬
‫‪٥٤٤ ،٥٠٨ ،٤٨٩ ،٤٨٨ ،٤٨٧‬‬
‫‪،٥٠٢‬‬ ‫‪،٤٨٦ ،٤٨٠ ،٤٧٧ ،٤٧١ ،٤٥٤ ،٤٥٣ ،٤١٠‬‬
‫ﺍﻟﺮﺣﻴﻤﻴﺔ ‪١٤٠ ،١٣٤‬‬
‫‪٥٤٧ ،٥٣٥ ،٥١٤ ،٥١٣ ،٥١٢ ،٥٠٨‬‬
‫‪،٤٠٢ ،٢٩٢ ،٢٧٨ ،١٥١ ،٩٠ ،٨٩ ،١٢‬‬ ‫ﺍﻟﺮﺯﺍﻕ‬
‫‪،٢٩٤ ،٢٩٣ ،٢٩٢ ،٢٩١ ،٢٩٠ ،٢٦٦‬‬ ‫ﺍﻟــﺪﻭﺍﺀ‬
‫‪٥١٢ ،٥٠٨ ،٤٧٣‬‬
‫‪،٣٠٢ ،٣٠١ ،٣٠٠ ،٢٩٩ ،٢٩٨ ،٢٩٧ ،٢٩٦ ،٢٩٥‬‬
‫ﺍﻟﺮﻭﺡ ‪،١٩٠ ،١٦٧ ،١٦٣ ،٥٨ ،٥١ ،٤٩ ،٤٨ ،٢٣‬‬ ‫‪،٣١١ ،٣١٠ ،٣٠٩ ،٣٠٨ ،٣٠٧ ،٣٠٦ ،٣٠٤ ،٣٠٣‬‬
‫‪،٣٤٨ ،٣٢٤ ،٣٢٣ ،٣١٤ ،٢٩٤ ،٢٣٨ ،٢٢٢ ،٢٠١‬‬ ‫‪٣٢٢‬‬
‫‪٥٤٨ ،٥١٤ ،٤٥٦ ،٤٢٠ ،٣٥٧‬‬
‫ﺍﻟﺪﻭﺭ ﻭﺍﻟﺘﺴﻠﺴﻞ ‪٥٣٠ ،٤٣٣‬‬
‫ﺍﻟﺮﻳﺎﺀ ‪،٢٢٤ ،٢١٥ ،٢١١ ،٢٠٧ ،٢٠٤ ،٧٨ ،٦٦‬‬
‫ﺫ‬
‫‪٢٩٠ ،٢٨٢ ،٢٤٤ ،٢٢٩ ،٢٢٧ ،٢٢٦ ،٢٢٥‬‬
‫ﺍﻟﺬﺭﺍﺕ ‪،٢٥٢ ،٢٥١ ،١٧٦ ،١٧٤ ،١٦٧ ،١٢٢ ،٩‬‬
‫ﺭﺍﺑﻄﺔ ﺍﻟﻤﻮﺕ ‪٣٢٧ ،٢٢٦ ،٢٢٥ ،٧٤‬‬
‫‪،٣٨٢ ،٣٤٠ ،٣٣٩ ،٢٧٣ ،٢٧٢ ،٢٦٤ ،٢٥٩ ،٢٥٥‬‬
‫ﺭﺣﻤﺔ ﻟﻠﻌﺎﻟﻤﻴﻦ ‪٤٨٨ ،١٤٣ ،١٤٢‬‬
‫‪،٥٠٨ ،٥٠٠ ،٤٩٧ ،٤٧٦ ،٤٧٣ ،٤٣٦ ،٣٨٦ ،٣٨٣‬‬
‫‪،١٨٦ ،١٨٢ ،١٤٣ ،٨٠ ،٦٩ ،٦٨‬‬ ‫ﺭﺳﺎﺋﻞ ﺍﻟﻨﻮﺭ‬ ‫‪٥٣٩ ،٥٣٨ ،٥٣٧ ،٥٢٨ ،٥٢٧ ،٥٢٥ ،٥٢٤ ،٥٢٣‬‬
‫‪،٢٣٩ ،٢٣٦ ،٢٣٥ ،٢٣٢ ،٢٣٠ ،٢٢٧ ،٢٢٥ ،٢٢٣‬‬
‫ﺍﻟﺬﻧﻮﺏ ‪،٣٠٧ ،٢٢٣ ،١٨١ ،١٠٩ ،٧٩ ،١٧ ،١٦‬‬
‫‪،٢٨٦ ،٢٨٥ ،٢٨٤ ،٢٨٣ ،٢٨٢ ،٢٨٠ ،٢٤٦ ،٢٤٥‬‬
‫‪٣٩٧ ،٣١٠‬‬
‫‪،٣٦٥ ،٣٦٣ ،٣٦٢ ،٣٦١ ،٣٥٥ ،٣٤٥ ،٣١٢ ،٢٨٧‬‬
‫ﺭ‬
‫‪،٣٩٥ ،٣٩٤ ،٣٩٣ ،٣٧٢ ،٣٧١ ،٣٧٠ ،٣٦٧ ،٣٦٦‬‬
‫ﺍﻟﺮﺍﺣﺔ ‪،٣١٨ ،٣٠٧ ،٢٩١ ،٢٠٣ ،٢٠٢ ،١٧٥ ،١٢‬‬
‫‪،٤٧٢ ،٤٣١ ،٤٢٨ ،٤٢١ ،٤١٣ ،٤٠١ ،٣٩٨ ،٣٩٦‬‬
‫‪٣٦٤‬‬
‫‪٥٥١ ،٥٤٧ ،٥٢٤ ،٥٢٣ ،٥١٩ ،٥٠٩ ،٤٩٤‬‬
‫ﺍﻟﺮﺣﻤﺔ ﺍﻹﻟﻬﻴﺔ ‪،١٥٤ ،١٤٣ ،١٣٧ ،١٣٥ ،١١٩ ،٨‬‬
‫‪،٢٩٧ ،٢١٨ ،١٩٥ ،١٨٧ ،١٨٦ ،١٨٥ ،١٧٥ ،١٥٥‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٦٨‬‬
‫ﺍﻟﺸﻌﻮﺭ ‪،٢١٢ ،١٦٤ ،١٤٠ ،٩٣ ،٨٤ ،٨٣ ،٧٩ ،٧٧‬‬ ‫ﺯ‬
‫‪،٣٨٧ ،٣٨٦ ،٣٦٠ ،٣٥٤ ،٣٢١ ،٢٧٧ ،٢٦٥ ،٢٦٣‬‬ ‫ﺍﻟﺰﻛﺎﺓ ‪٢٠٨ ،٢٠٤‬‬
‫‪،٥٢٩ ،٥١٦ ،٥١٥ ،٥١٢ ،٥١٠ ،٥٠٩ ،٤٧٨ ،٤٠٦‬‬
‫ﺍﻟﺰﻻﺯﻝ ‪٣٥٢ ،٨‬‬
‫‪٥٣٣‬‬
‫ﺍﻟﺰﻣﺎﻥ ‪،١٤٩ ،١٤٥ ،٤٣ ،٤٢ ،٤٠ ،٢٥ ،٢٣ ،١٩‬‬
‫ﺍﻟﺸﻔﺎﺀ ‪٣٨٤ ،٣١١ ،٣٠٧ ،٣٠٤ ،٢٩٧ ،١٦‬‬
‫‪،٢٣٥ ،٢٣٣ ،٢١٠ ،٢٠٥ ،١٩٨ ،١٦٨ ،١٥٣ ،١٥٢‬‬
‫‪،٢٨٢ ،٢٨٠ ،١٧٤ ،١٣٧ ،٦٢ ،٢٩ ،٢٨‬‬ ‫ﺍﻟﺸﻔﻘﺔ‬ ‫‪،٣٨٥ ،٣٦٠ ،٣٤٧ ،٣٢٢ ،٢٩٣ ،٢٨٧ ،٢٨٤ ،٢٨٠‬‬
‫‪،٣٩٣ ،٣٥٤ ،٣٢١ ،٣١٠ ،٣٠٨ ،٣٠٣ ،٢٨٧ ،٢٨٥‬‬ ‫‪٥٣١ ،٥٢٠ ،٥١٧ ،٥١٣ ،٤٠٩ ،٤٠٧‬‬
‫‪٤٤٦‬‬
‫ﺍﻟﺰﻭﺍﺝ ‪٢٧٨‬‬
‫‪،١٩٦ ،١٩٥ ،١٥٤ ،٧٧ ،١٩ ،١٥ ،١٤‬‬ ‫ﺍﻟﺸﻜﺮ‬ ‫ﺱ‬
‫‪،٢٩٢ ،٢٩١ ،٢٦٥ ،٢٤٤ ،٢٣٩ ،٢٠٦ ،٢٠٤ ،٢٠٢‬‬
‫‪،٣٤١ ،٣١٩ ،٢٤١ ،٢٢٣ ،٢٢١‬‬ ‫ﺍﻟﺴﻌﺎﺩﺓ ﺍﻷﺑﺪﻳﺔ‬
‫‪،٣٧٣ ،٣٦٩ ،٣٠٨ ،٣٠٥ ،٣٠٢ ،٢٩٩ ،٢٩٧ ،٢٩٥‬‬
‫‪٥٢٢ ،٣٥١‬‬
‫‪،٥٤٠ ،٥٣٤ ،٥١٢ ،٥١١ ،٥٠٩ ،٥٠٨ ،٤٢٨ ،٤١٠‬‬
‫‪،٢٨٤ ،٢٨٣ ،١٦٩ ،١٦٣ ،١٦٢ ،١٩‬‬ ‫ﺍﻟﺴﻔﺎﻫﺔ‬
‫‪٥٤١‬‬
‫‪٣٥٤ ،٣٠٦ ،٢٨٥‬‬
‫‪،٢٠٣ ،٢٠٢ ،١٨ ،١٧ ،١٥ ،١٤ ،١٢‬‬ ‫ﺍﻟﺸﻜﻮ￯‬
‫ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ‪٤٠٤ ،٧٩ ،٧٨ ،٧٦ ،٧٤ ،٣٠‬‬
‫‪،٣٠٠ ،٢٩٩ ،٢٩٤ ،٢٩٢ ،٢٩١ ،٢٦١ ،٢٣٧ ،٢٠٤‬‬
‫‪٥١١ ،٤٠١ ،٣١٨ ،٣٠٨ ،٣٠٥ ،٣٠٤‬‬ ‫ﺍﻟﺴﻴﺌﺔ ‪٤٠٠ ،٢٣٩ ،٢٠٠ ،١٢٤‬‬

‫ﺍﻟﺸﻬﺮﺓ ‪٥٤٨ ،٣٣٥ ،٣٢٦ ،٢٢٩ ،٢٢٤ ،٢٠٧ ،١٢٠‬‬ ‫ﺍﻟﺴﻴﺎﺳﺔ ‪١٤٦ ،١٤٥ ،٦٢ ،٤٠ ،٣٢‬‬

‫ﺍﻟﺸﻬﻮﺍﺕ ‪٢٩٣ ،٢٨٣ ،٢١٣‬‬ ‫ﺵ‬

‫ﺍﻟﺸﻬﻴﺪ ‪٣٧٣ ،٣٧٢ ،٣٠٢‬‬ ‫‪،٥٣٦ ،٥٣٤ ،٥٣٢ ،٥٠٨ ،١٨٥‬‬ ‫ﺍﻟﺸﺆﻭﻥ ﺍﻹﻟﻬﻴﺔ‬
‫‪٥٤٢‬‬
‫ﺍﻟﺸﻮﻕ ‪٣٤٧ ،٣١٦ ،٢٠٣ ،١٧٤ ،١٦٥ ،٥٦‬‬
‫ﺍﻟﺸﺎﻓﻲ ‪،٢٩٦ ،٢٩٢ ،٢٦٦ ،١٥٣ ،١٠٧ ،٢١ ،١٢‬‬
‫‪،١٠٦ ،١٠٥ ،١٠٤ ،١٠٢ ،١٠١ ،٩٩‬‬ ‫ﺍﻟﺸﻴﻄﺎﻥ‬
‫‪٥١٢ ،٥٠٢ ،٣٢٢ ،٣٠٧‬‬
‫‪،١٢٣ ،١٢١ ،١١٥ ،١١٣ ،١١٢ ،١٠٩ ،١٠٨ ،١٠٧‬‬
‫ﺍﻟﺸﺒﺎﺏ ‪٢٨٧ ،١٦٦ ،١٢٥ ،١٢٤ ،٢٩٣ ،٢٩١ ،٢٨٦ ،٢٨٣ ،٢٨٠ ،١٨٠ ،١٩‬‬
‫‪،٣٢٨ ،٣٢٧ ،٣٢٦ ،٣٢٥ ،٣١٦ ،٣١٤ ،٣٠٠ ،٢٩٩‬‬
‫ﺍﻟﺸﻴﻮﺥ ‪،٣١٧ ،٣١٥ ،٣١٤ ،٣١٣ ،٣١٢ ،٣١٠‬‬
‫‪٣٧٤ ،٣٦٨ ،٣٣٢ ،٣٢٩‬‬
‫‪،٣٣٢ ،٣٣١ ،٣٢٩ ،٣٢٨ ،٣٢٧ ،٣٢٤ ،٣٢٠ ،٣١٨‬‬
‫‪٣٦١ ،٣٥٤ ،٣٤٦ ،٣٤٢ ،٣٤١ ،٣٣٧‬‬ ‫ﺍﻟﺸﺠﺎﻋﺔ ‪٤٩٥ ،٢٧٨ ،٨٧ ،٣٥‬‬

‫ﺷﻬﻮﺍﺕ ﺍﻟﻨﻔﺲ ‪٢١٢‬‬ ‫ﺍﻟﺸﺮ ‪٥٠٩ ،٢٠٩ ،١٠٨ ،١٠٧ ،١٠٠‬‬

‫‪،٤٩٤ ،٤٨٣ ،٤٣٦ ،٢٧٠ ،٢٢٩ ،١٤١‬‬ ‫ﺍﻟﺸﺮﻙ‬
‫‪٥١٨ ،٥٠١ ،٥٠٠ ،٤٩٩‬‬
‫ﺍﻟﺸﻌﺎﺋﺮ ‪١٤٦ ،١٢٢ ،٧٨‬‬
‫‪٥٦٩‬‬ ‫ﺍﻟــﻔــﻬــﺎﺭﺱ‬
‫ﻃﻮﻝ ﺍﻷﻣﻞ ‪٣٠٦ ،٢٢٦ ،٢٢٥‬‬ ‫ﺹ‬
‫ﻅ‬ ‫‪،٢٩٨ ،٢٩٢ ،٢٩١ ،٢٩٠ ،١٥ ،١٤ ،١٣‬‬ ‫ﺍﻟﺼﺒﺮ‬
‫ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ‪٥١١‬‬ ‫‪٣٧٣ ،٣٦٩ ،٣٦٥ ،٣٠٢‬‬
‫ﺍﻟﻈﻠﻢ ‪،٣٦٥ ،٣٥٧ ،٢٣٧ ،١٢٤ ،١١٥ ،٨٧ ،٧٠‬‬ ‫ﺍﻟﺼﺤﺔ ‪٤٧٢ ،٣٠٤ ،٣٠٢ ،٢٩٥ ،٢٩٣ ،٢٩١‬‬
‫‪٤٨٧ ،٤٧٨ ،٤٧٧ ،٣٩٥ ،٣٧٣‬‬ ‫ﺍﻟﺼﺪﻗﺔ ‪١٤٤‬‬
‫ﻉ‬ ‫ﺍﻟﺼﻼﺓ ‪،١١٢ ،١٠٤ ،١٠١ ،٨٥ ،٦٣ ،٥٥ ،٥٤ ،٦‬‬
‫ﺍﻟﻌﺎﺩﺍﺕ ‪١١٤ ،٩٠ ،٨١‬‬ ‫‪،٣٨٥ ،٣١٨ ،٣١٥ ،٢٩٣ ،٢٩٠ ،٢٦٧ ،٢٦٦ ،١٤٢‬‬
‫ﺍﻟﻌﺎﻃﻞ ‪١٧٥‬‬ ‫‪٥٤٤ ،٤٨٩ ،٤٢١ ،٤١٩ ،٤١٥ ،٤٠٦ ،٤٠٥ ،٣٩٤‬‬
‫‪،١٦١ ،٨٥ ،٨١ ،٧٣ ،٤٢ ،١٩ ،١٣ ،١٢‬‬ ‫ﺍﻟﻌﺒﺎﺩﺓ‬ ‫ﺻﺪﻕ ﻧﺒﻮﺗﻪ ﷺ ‪٥٠٣‬‬
‫‪،٢٦٤ ،٢٣٦ ،٢٣٢ ،٢١٧ ،٢١٦ ،١٨٤ ،١٨٣ ،١٧٩‬‬ ‫ﺽ‬
‫‪،٣٠٤ ،٢٩٩ ،٢٩٨ ،٢٩٥ ،٢٩٠ ،٢٦٨ ،٢٦٧ ،٢٦٦‬‬ ‫ﺍﻟﻀﺮﻭﺭﺓ ‪١٩٨ ،٧٩‬‬
‫‪٥١١ ،٤٥١ ،٤٠٣ ،٤٠٢ ،٣٦٩ ،٣٦٣ ،٣٢٧‬‬
‫‪،٢٩٩ ،٢١٤ ،٢١٠ ،١٢٠ ،١١٣ ،٣١‬‬ ‫ﺍﻟﻀﻌﻒ‬
‫ﺍﻟﻌﺒﺚ ‪٤٨٧ ،٤٨٦ ،٤٧٨ ،٣٢٢ ،٢٦٧ ،٢٦٥ ،٩٣‬‬ ‫‪٣٣١ ،٣١٤ ،٣٠٤‬‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ ‪٤٠٣ ،٤٠٢ ،٢٩٧ ،١٧٨ ،١٥٤ ،١٦ ،١٢‬‬ ‫‪،١٠٣ ،١٠٢ ،١٠٠ ،٩٩ ،٧٦ ،٧٥ ،٧١‬‬ ‫ﺍﻟﻀﻼﻟﺔ‬
‫ﺍﻟﻌﺠﺰ ‪،٣٠٣ ،٢٩٩ ،٢٩٦ ،٢٠٣ ،١٨٤ ،٧٤ ،١٩‬‬ ‫‪،١١٧ ،١١٥ ،١١٤ ،١١٣ ،١١٢ ،١١٠ ،١٠٦ ،١٠٥‬‬
‫‪،٤٦٠ ،٤٥٣ ،٣٥٧ ،٣٣٦ ،٣٣١ ،٣٢١ ،٣١٤ ،٣١٠ ،١٧٨ ،١٧٠ ،١٦٣ ،١٦٢ ،١٢١ ،١٢٠ ،١١٩ ،١١٨‬‬
‫‪٥٤١ ،٤٨٧ ،٢٣٢ ،٢١٥ ،٢١٣ ،٢١٢ ،٢١٠ ،٢٠٨ ،٢٠٧ ،١٩٠‬‬
‫ﺍﻟﻌﺪﺍﻟﺔ ‪٥٣٥ ،٤٨٧ ،٤٧٨ ،٤٧٧ ،٢٧٤ ،٢٣٧ ،١١٨‬‬ ‫‪،٢٩٧ ،٢٨٦ ،٢٨١ ،٢٧٢ ،٢٧١ ،٢٥٣ ،٢٤٤ ،٢٤٢‬‬
‫‪،٣٧٢ ،٣٦٣ ،٣٥٤ ،٣٤٢ ،٣٤٠ ،٣٣٧ ،٣٢٨ ،٣١٥‬‬
‫‪،٣٦٤ ،٣٦٢ ،٢٧٤ ،٢٣٤ ،١٦٢ ،١٢٣‬‬ ‫ﺍﻟﻌﺪﻝ‬
‫‪،٥٢٥ ،٥٢٤ ،٥١٧ ،٤٨٧ ،٤٧٤ ،٤١٤ ،٤٠٩ ،٣٧٧‬‬
‫‪،٤٨٩ ،٤٧٨ ،٤٧٧ ،٤٧٦ ،٤٧٥ ،٤٧٢ ،٤١٥ ،٣٧٢‬‬
‫‪٥٣٦‬‬
‫‪٥٣٩ ،٥٣٨‬‬
‫ﻁ‬
‫ﺍﻟﻌﺪﻡ ‪،١١١ ،١١٠ ،١٠٣ ،٨٣ ،٧٦ ،١٥ ،١٢ ،٨‬‬
‫ﺍﻟﻄﺒﻴﻌﺔ ‪،٣٠٥ ،٢٩٨ ،٢٧٣ ،٢٧٢ ،٢٧١ ،٢٧٠ ،١٧٠ ،١١٢ ،٢٥٤ ،٢٥٣ ،٢٥٢ ،٢٤٧ ،٢٤٥ ،١٥٨ ،٥٥‬‬
‫‪،٤٨٦ ،٤٥٦ ،٣٥٨ ،٣٣٩ ،٣٣٨ ،٣٢٣ ،٣٢٢ ،٣٠٧ ،٢٦٣ ،٢٦١ ،٢٦٠ ،٢٥٩ ،٢٥٨ ،٢٥٧ ،٢٥٦ ،٢٥٥‬‬
‫‪٥٣٢ ،٥٣٠ ،٥٢٧ ،٤٩٧ ،٤٩٦ ،٤٩٢ ،٤٠٨ ،٤٠٧ ،٢٧٣ ،٢٧٢ ،٢٧١ ،٢٧٠ ،٢٦٨ ،٢٦٦‬‬
‫‪٥٢٤ ،٤٩٩ ،٤٩٧ ،٤٧٥‬‬
‫ﺍﻟﻌﺮﺵ ﺍﻷﻋﻈﻢ ‪٤١٨ ،٤١٧ ،١٥٠ ،١٣٥ ،٨٠‬‬
‫ﺍﻟﻄﺮﻳﻘﺔ ‪،٥٤٨ ،٣٩٤ ،٣٦٨ ،١٥٧ ،١٢٢ ،٣٣ ،٢٠‬‬
‫ﺍﻟﻌﺰﺓ ‪٥١٠ ،٢١٠ ،٢٠٤ ،١٩٩ ،١٩٨ ،١٩٤ ،١٦٨‬‬
‫‪٥٥١ ،٥٥٠‬‬
‫ﺍﻟﻌﺰﻭﺑﺔ ‪٢٧٨‬‬
‫ﺍﻟﻄﻤﻊ ‪٢٠٣‬‬
‫ﺍﻟﻌﺸﻖ ‪٥٣٣ ،١٤٠ ،٨٢ ،٥٩ ،٥٧ ،٥٦ ،٢١‬‬
‫ﺍﻟﻄﻮﻓﺎﻥ ‪١١٧‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٧٠‬‬
‫ﻋﺎﻟﻢ ﺍﻟﻤﺜﺎﻝ ‪٥٤٢ ،٤١٧ ،١٨٩ ،١٨٨ ،١٢٩ ،٩٤‬‬ ‫ﺍﻟﻌﻘﺎﺏ ‪٥٣٣ ،١٩٢ ،١٠٢ ،٧١ ،٤٤‬‬
‫ﻋﻠﻢ ﺍﻟﻔﻠﻚ ‪٤٨٥ ،١٢٨‬‬ ‫ﺍﻟﻌﻘﻞ ‪،١١٠ ،١٠٨ ،١٠٢ ،٩٧ ،٩٤ ،٥٨ ،٥٧ ،٢٠‬‬
‫ﻍ‬ ‫‪،٢٣٨ ،٢٣٠ ،٢١٣ ،١٧١ ،١٦٠ ،١٣٦ ،١٣٣ ،١٣٠‬‬
‫‪،٢٥٨ ،٢٥٧ ،٢٥٥ ،٢٥٠ ،٢٤٩ ،٢٤٨ ،٢٤٧ ،٢٤٥‬‬
‫ﺍﻟﻐﺮﺑﺔ ‪،٣٤٩ ،٣٤٣ ،٣٣١ ،٣٣٠ ،٣٢٩ ،٣٢٠ ،٦٦‬‬
‫‪،٤٢٣ ،٤١٥ ،٤١٤ ،٣٣٩ ،٣٣٧ ،٢٧٢ ،٢٧١ ،٢٦١‬‬
‫‪٣٥٧ ،٣٥٦ ،٣٥٥‬‬
‫‪،٥١٤ ،٥١٣ ،٥١١ ،٥١٠ ،٥٠٩ ،٥٠٢ ،٤٩٩ ،٤٨٦‬‬
‫ﺍﻟﻐﺮﻭﺭ ‪،٢٤٣ ،٢١٩ ،٢١٣ ،١٩٥ ،١٨٧ ،١٨٤ ،٦٦‬‬
‫‪٥٥٣ ،٥٣٠ ،٥٢٦ ،٥٢٢‬‬
‫‪٤١١ ،٤٠٧ ،٤٠١ ،٢٩٤ ،٢٩١‬‬
‫ﺍﻟﻌﻠﺔ ‪١٨٦ ،١٨٣‬‬
‫ﺍﻟﻐﻔﺎﺭ ‪٧٩‬‬ ‫ﺍﻟﻌﻠﻢ ‪،١٥٦ ،١٥٥ ،١٥١ ،١٢٧ ،٨١ ،٤٨ ،٤٥ ،٣٢‬‬
‫ﺍﻟﻐﻔﻠﺔ ‪،١٢٤ ،١١١ ،٧٦ ،٦١ ،٢٤ ،١٨ ،١٦ ،١٤ ،٧‬‬ ‫‪،٢٣٧ ،٢١٥ ،٢١٣ ،٢١١ ،٢١٠ ،٢٠٩ ،٢٠٨ ،٢٠٣‬‬
‫‪،٢٣٩ ،٢١٣ ،٢٠٧ ،١٩٠ ،١٨٧ ،١٧٩ ،١٦٩ ،١٦٨ ،٣٠٣ ،٢٨٨ ،٢٧٢ ،٢٧٠ ،٢٦٠ ،٢٥١ ،٢٤٣ ،٢٤٢‬‬
‫‪،٣١٥ ،٣١١ ،٣٠٠ ،٢٩٩ ،٢٩٦ ،٢٩٥ ،٢٩٣ ،٢٩١ ،٤٨٣ ،٤٠٧ ،٣٨٧ ،٣٨٦ ،٣٨١ ،٣٤٠ ،٣٣٨ ،٣٠٧‬‬
‫‪،٣٥٣ ،٣٥٠ ،٣٤١ ،٣٢٩ ،٣٢٨ ،٣٢٦ ،٣٢٣ ،٣١٦‬‬ ‫‪٥٤٩ ،٥١٧ ،٥١٤ ،٤٩٧‬‬
‫ﺍﻟﻌﻤﺮ ‪٥٠٤ ،٤١٠ ،٣٧٩ ،٣٥٥ ،٣٥٤ ،٢٩١ ،٢٩٠ ،٢٨٣ ،٢٧٥ ،١٢٨ ،٢٥ ،٢٣‬‬
‫ﺍﻟﻐﻔﻮﺭ ‪١٠٥‬‬ ‫‪،٣٦٠ ،٣٥٩ ،٣٢٣ ،٣١٦ ،٣١٤ ،٣٠٧ ،٣٠٦ ،٢٩٣‬‬
‫ﺍﻟﻐﻴﺚ ‪١٥٥ ،١٥٤ ،١٥٣‬‬ ‫‪٥٥٢ ،٥٥٠ ،٤٢١ ،٤١٠ ،٤٠٤ ،٣٦٩‬‬

‫ﺍﻟﻐﻴﻠﻮﻟﺔ ‪٤٠٤‬‬ ‫ﺍﻟﻌﻤﻞ ‪،٦٥ ،٦٤ ،٦٣ ،٦٢ ،٦١ ،٦٠ ،٥٢ ،١٩ ،١٣‬‬
‫‪،١٣٠ ،١٢٩ ،١٠٣ ،٨٤ ،٧٤ ،٧٣ ،٦٩ ،٦٨ ،٦٧ ،٦٦‬‬
‫ﻑ‬
‫‪،٢١١ ،٢٠٩ ،٢٠٣ ،٢٠٢ ،١٨٥ ،١٧٥ ،١٧٣ ،١٤٨‬‬
‫ﺍﻟﻔﺨﺮ ‪٢٨٢ ،١٨٤‬‬
‫‪،٣٧٠ ،٣٦٤ ،٢٥٨ ،٢٢٧ ،٢٢٢ ،٢١٨ ،٢١٦ ،٢١٢‬‬
‫ﺍﻟﻔﺮﺍﺋﺾ ‪٣٦٩ ،٣١٤ ،٣١١ ،٨٥ ،١٢‬‬
‫‪٥٣٧ ،٥٢٤ ،٤٨٥ ،٣٩٨‬‬
‫‪،٣٠٢ ،٢٩٦ ،٢٩٤ ،٥٦ ،٢٤ ،٢٢ ،٢١‬‬ ‫ﺍﻟﻔﺮﺍﻕ‬
‫‪،٣٧٢ ،٣٦٥ ،٣٦٢ ،٣٣٢ ،٣٣٠‬‬ ‫ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﻟﻬﻴﺔ‬
‫‪٣٥٤ ،٣٥٠ ،٣٤٨ ،٣٤٦ ،٣٢٩ ،٣١٥ ،٣١٤‬‬
‫‪٣٧٤ ،٣٧٣‬‬
‫ﺍﻟﻔﺮﺩ ‪،٤٧١ ،٤٥٦ ،٢٦٥ ،٢٥٩ ،٢٥٥ ،٢٣٠ ،٥٣‬‬ ‫ﺍﻟﻌﻴﺪ ‪١٧٩ ،١٧٨ ،٧٠‬‬
‫‪،٤٩٨ ،٤٩٧ ،٤٩٦ ،٤٩٥ ،٤٩٤ ،٤٩٣ ،٤٩١ ،٤٩٠‬‬
‫ﺍﻟﻌﻴﻦ ‪،٢٢٣ ،٢١٨ ،٢٠٨ ،١٧٦ ،١٦٤ ،١٤٩ ،١٢٤‬‬
‫‪٥٣٨ ،٥١٦ ،٥٠٥ ،٥٠٣ ،٥٠١‬‬
‫‪،٤٣٨ ،٣٩٩ ،٣٥٣ ،٣٣١ ،٣١٥ ،٣٠١ ،٢٨٨ ،٢٤٩‬‬
‫ﺍﻟﻔﺴﻖ ‪٢٨٥ ،١٧١‬‬ ‫‪٤٧٢‬‬
‫ﺍﻟﻔﻀﻴﻠﺔ ‪٢٣٩ ،٢٣٨‬‬ ‫ﻋﺎﻟﻢ ﺍﻟﺒﺮﺯﺥ ‪٣٧٢ ،٣٣٤ ،٣٢٧ ،٣١٥‬‬
‫ﺍﻟﻔﻄﺮﺓ ‪٤٨٧ ،٣٥٧ ،٢٨٨ ،٢٣٧ ،١١٥ ،٨٢‬‬ ‫ﻋﺎﻟﻢ ﺍﻟﺒﻘﺎﺀ ‪٤١٧ ،٣٢٩ ،١٢١ ،١١٢ ،٨٣ ،٧١ ،٢٥‬‬
‫ﺍﻟﻔﻘﺮ ‪٤٥٣ ،١٧٢‬‬ ‫ﻋﺎﻟﻢ ﺍﻟﻐﻴﺐ ‪،٥١٧ ،٥١٦ ،٣٨٦ ،٣١٤ ،١٧٨ ،١٥٦‬‬
‫ﺍﻟﻔﻠﺴﻔﺔ ‪١٦٨ ،١٦٧ ،١٦٢ ،١٥٨ ،١٤٥ ،٩٥ ،٥٥‬‬ ‫‪٥٣١ ،٥١٨‬‬
‫‪٥٧١‬‬ ‫ﺍﻟــﻔــﻬــﺎﺭﺱ‬
‫‪،٢٩٧ ،٢٩٦ ،٢٨٩ ،٢٨٧ ،٢٤٥ ،٢٤١ ،٢٣٨ ،٢٢٦ ،٣٤٥ ،٣٣٦ ،٣٢٦ ،٢٢٥ ،١٨٩ ،٧٥ ،٢١‬‬ ‫ﺍﻟﻔﻨﺎﺀ‬
‫‪،٣٥٧ ،٣٥٣ ،٣٥١ ،٣٣٧ ،٣٢٧ ،٣٢٤ ،٣٢٣ ،٣٢١‬‬ ‫‪٤٥٥ ،٤٥٣‬‬
‫‪،٤١٩ ،٤١٧ ،٤١٠ ،٤٠٠ ،٣٩٧ ،٣٩٦ ،٣٦٧ ،٣٦٦‬‬ ‫ﺍﻟﻔﻴﻮﺿﺎﺕ ‪١٨٨‬‬
‫‪٥٤٨ ،٥٢١ ،٤٥٤‬‬
‫ﻕ‬
‫ﺍﻟﻘﻠﻖ ‪٢٩٨ ،٢٩٧ ،٢٩٦ ،٢١٢‬‬
‫ﺍﻟﻘﺒﺢ ‪٥١٤ ،٥١٠ ،٤٨٧ ،٤٧٩ ،٢٦٣ ،١٠٣ ،٧٩‬‬
‫ﺍﻟﻘﻨﺎﻋﺔ ‪٢٩٣ ،٢٨٦ ،٢٠٤ ،٢٠٣ ،٢٠٢ ،١٩٧‬‬
‫ﺍﻟﻘﺒﺮ ‪،٢٤١ ،٢٢٦ ،٢٠٧ ،١٩٠ ،١٨١ ،١٦٠ ،١٢١‬‬
‫ﺍﻟﻘﻮﺓ ‪،١١٧ ،١١٦ ،١١٤ ،٨٧ ،٨٢ ،٤٣ ،٣١ ،١٤‬‬ ‫‪،٣٣١ ،٣٢٦ ،٣٢٤ ،٣٢٢ ،٣٢٠ ،٣١٤ ،٣٠١ ،٢٩١‬‬
‫‪،٢٠٨ ،١٩٥ ،١٩٤ ،١٧٥ ،١٧١ ،١٤٠ ،١٣٦ ،١٢١‬‬ ‫‪٤١٠ ،٣٦٩ ،٣٦٣ ،٣٦١‬‬
‫‪،٢٦٠ ،٢٥٧ ،٢٥٣ ،٢٢٤ ،٢٢٣ ،٢١٨ ،٢١٣ ،٢٠٩‬‬
‫ﺍﻟﻘﺘﻞ ‪٤١٢‬‬
‫‪،٤٩٦ ،٤٩٥ ،٤٧٥ ،٤٠٢ ،٣٥٥ ،٣٥١ ،٣٤٣ ،٣٤٠‬‬
‫ﺍﻟﻘﺪﺭ ﺍﻹﻟﻬﻲ ‪،٣٧٤ ،٢٧٠ ،٢٥٧ ،٢٥٣ ،٢٥١ ،٢٤٣‬‬
‫‪٥٤٢ ،٥٢٤‬‬
‫‪٣٩٥‬‬
‫ﺍﻟﻘﻴﺎﺱ ﺍﻻﺳﺘﺜﻨﺎﺋﻲ ‪٧٦‬‬
‫ﺍﻟﻘﺪﺭﺓ ﺍﻹﻟﻬﻴﺔ ‪،٢٥٢ ،٢٥١ ،٢٤٩ ،١٧٦ ،١٥٤ ،٤٣‬‬
‫ﺍﻟﻘﻴﺎﻣﺔ ‪،٢٨١ ،٢٧٨ ،٢٣٢ ،٢٢٦ ،١٩٢ ،١٦١ ،٦٧‬‬
‫‪،٥٠٧ ،٤٩٧ ،٤٦٠ ،٣٨١ ،٣٧٧ ،٢٧٠ ،٢٦٠ ،٢٥٨‬‬
‫‪٥٣٩ ،٥١٦ ،٥٠٣ ،٤٩٢ ،٤٨٧ ،٤٧٦ ،٣٧٨ ،٣١٥‬‬
‫‪٥١٠ ،٥٠٨‬‬
‫ﺍﻟﻘﻴﻠﻮﻟﺔ ‪٤٠٥‬‬
‫‪،٤٧٨ ،٤٧٤ ،٤٧٣ ،٤٧٢ ،٤٧١ ،٤٧٠‬‬ ‫ﺍﻟﻘﺪﻭﺱ‬
‫‪،٥٣١ ،٥٣٠ ،٥٢٨ ،٥٢٧ ،٥٢٦ ،٥٢٢‬‬ ‫ﺍﻟﻘﻴﻮﻣﻴﺔ‬ ‫‪٥٣٩‬‬
‫‪٥٤٠ ،٥٣٩ ،٥٣٧ ،٥٣٣ ،٥٣٢‬‬
‫ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ‪،٥١ ،٤٨ ،٤٥ ،٤٢ ،٤٠ ،٢٥ ،٩ ،٨‬‬
‫ﻗﺎﻧﻮﻥ ﺍﻟﺘﻨﺎﺳﻞ ‪٥٤ ،٥٣‬‬ ‫‪،١٠٠ ،٩٦ ،٩٥ ،٨٦ ،٧٥ ،٦٥ ،٦٤ ،٦٠ ،٥٦ ،٥٣ ،٥٢‬‬
‫ﻗﺎﻧﻮﻥ ﺍﻟﻤﺴﺎﻭﺍﺓ ‪٢٤١ ،٢٤٠ ،٢٣٧‬‬ ‫‪،١٢١ ،١١٢ ،١٠٩ ،١٠٥ ،١٠٤ ،١٠٣ ،١٠٢ ،١٠١‬‬
‫ﻗﻠﻢ ﺍﻟﻘﺪﺭ ‪٢٥١‬‬ ‫‪،١٥٠ ،١٤٩ ،١٤٢ ،١٣٩ ،١٣٨ ،١٣٥ ،١٢٥ ،١٢٣‬‬
‫‪،٢١٢ ،٢٠٨ ،١٨٧ ،١٦٧ ،١٦٤ ،١٦٠ ،١٥٢ ،١٥١‬‬
‫ﻙ‬
‫‪،٢٧٥ ،٢٦٨ ،٢٦٦ ،٢٤٥ ،٢٤٢ ،٢٣٠ ،٢٢٥ ،٢٢٢‬‬
‫ﺍﻟﻜﺎﻓﺮ ‪،١٤٦ ،١٤٥ ،١١٧ ،١١٢ ،١١١ ،٨٤ ،٧١‬‬
‫‪،٣٢٨ ،٣٢٧ ،٣٢٦ ،٣٢٣ ،٣١٧ ،٣١٤ ،٢٩٦ ،٢٨٨‬‬
‫‪١٧١‬‬
‫‪،٣٤٧ ،٣٤٣ ،٣٤٢ ،٣٣٩ ،٣٣٧ ،٣٣٤ ،٣٣٢ ،٣٣٠‬‬
‫ﺍﻟﻜﺒﺎﺋﺮ ‪٢٨٧ ،١٠٨ ،١٠٧ ،١٠٤‬‬ ‫‪،٣٨٧ ،٣٨٦ ،٣٨٣ ،٣٧٩ ،٣٧٣ ،٣٥٦ ،٣٥٠ ،٣٤٨‬‬
‫ﺍﻟﻜﺘﺎﺏ ﺍﻟﻤﺒﻴﻦ ‪٤٤٣ ،١٩١ ،١٧٧ ،١٧٦ ،١٤٠‬‬ ‫‪،٤٢٠ ،٤١٧ ،٤٠٢ ،٣٩٦ ،٣٩٣ ،٣٩١ ،٣٨٩ ،٣٨٨‬‬
‫ﺍﻟﻜﺮﺍﻣﺔ ‪٤١٤ ،٢٠٥ ،٩١ ،٥٢‬‬ ‫‪٥٥١ ،٥٤٩ ،٥٣٠ ،٥٢٣ ،٥١١ ،٥٠٣ ،٥٠٠‬‬
‫ﺍﻟﻜﺮﻡ ‪٥٣٤ ،٢٠٠‬‬ ‫ﺍﻟﻘﻠﺐ ‪،٥٧ ،٥٦ ،٥٥ ،٢١ ،١٧ ،١٦ ،١٣ ،١٢ ،١١‬‬
‫ﺍﻟﻜﺴﺐ ‪٣٢٢ ،٣٠٠ ،٢٠٢ ،١١٩ ،١٠٨‬‬ ‫‪،١٤٠ ،١٣٣ ،١٢٥ ،١٢٢ ،١٠٨ ،١٠٦ ،١٠٤ ،٨٢ ،٧٨‬‬
‫‪،٢١٣ ،٢٠١ ،١٩٠ ،١٨٤ ،١٦٠ ،١٤٦ ،١٤٥ ،١٤٤‬‬
‫ﺍﻟﻜﺸﻒ ‪٣٩٤ ،١٤٥ ،١٤٤ ،١٠٣ ،٩٤ ،٩٣ ،٢٨‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٧٢‬‬
‫ﺍﻟﻠﻮﺡ ﺍﻷﺯﻟﻲ ‪١٤٥‬‬ ‫ﺍﻟﻜﻔﺮ ‪،١٠٥ ،١٠٣ ،١٠١ ،١٠٠ ،٧١ ،٥٤ ،١٤ ،١١‬‬
‫ﺍﻟﻠﻮﺡ ﺍﻟﻤﺤﻔﻮﻅ ‪٥٤٢ ،١١٦‬‬ ‫‪،١٦٣ ،١٢٢ ،١١٨ ،١١٧ ،١١١ ،١١٠ ،١٠٧ ،١٠٦‬‬
‫‪،٤٧٤ ،٤٧٣ ،٤١٢ ،٢٦٨ ،٢٤٩ ،٢٤٧ ،٢٤٥ ،١٧٠‬‬
‫ﻟﻄﻤﺎﺕ ﺍﻟﺮﺃﻓﺔ ‪٢٢٤ ،٦٢ ،٦٠‬‬
‫‪٤٨٦‬‬
‫ﻟﻮﺡ ﺍﻟﻘﻀﺎﺀ ﻭﺍﻟﻘﺪﺭ ‪٥١٨‬‬
‫ﺍﻟﻜﻼﻡ ﺍﻟﺮﺑﺎﻧﻲ ‪٥١٤‬‬
‫ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ ‪٣١٧‬‬
‫ﻡ‬ ‫ﺍﻟﻜﻤﺎﻝ ‪،١٠٧ ،١٠٠ ،٩٣ ،٨٦ ،٨٤ ،٨١ ،٧٧ ،١٢‬‬
‫‪،٤٨٢ ،٤٨٠ ،٣٥٦ ،٣٥٥ ،٣١٨ ،٣١٣ ،٢٥٢ ،١٧٨‬‬
‫ﺍﻟﻤﺆﻣﻦ ‪،١٢٤ ،١٢٣ ،١١٢ ،١٠٩ ،١٠٧ ،٨٣ ،٧١‬‬
‫‪٥٤٣ ،٥٣٧ ،٥٠٤ ،٥٠٢ ،٤٨٨‬‬
‫‪،٣٢٧ ،٣٢٤ ،٣٠١ ،٢٩٨ ،٢٩٦ ،٢٧٦ ،٢١٨ ،٢١٣‬‬
‫‪٤٥٩ ،٣٥٣‬‬ ‫ﺍﻟﻜﻤﺎﻻﺕ ‪٥٤٤ ،٥٠٢ ،٤٥١ ،١١٣ ،٨٦‬‬

‫ﺍﻟﻤﺎﺩﺓ ‪،٣٣٨ ،٢٧٢ ،٢٧١ ،٢٤٨ ،١٩٨ ،٩٥ ،٢٨‬‬ ‫ﺍﻟﻜﻮﻥ ‪،١١٢ ،٩٩ ،٨٤ ،٨٢ ،٧٧ ،٧٥ ،٥٧ ،٥١ ،٩‬‬
‫‪٥٣٧ ،٥٢٦ ،٥٢٥ ،٥٢٤ ،٥٢٣ ،٤١٣ ،١٤١‬‬ ‫‪،١٣٧ ،١٣٤ ،١٢٢ ،١١٨ ،١١٧ ،١١٦ ،١١٣‬‬
‫‪،٢٣٧‬‬ ‫‪،٢١٢ ،٢٠٠ ،١٧٦ ،١٦٧ ،١٦٥ ،١٥٥ ،١٥٤‬‬
‫ﺍﻟﻤﺎﺿﻲ ‪،١٩٠ ،١٤٤ ،٧٥ ،٧٤ ،٤٠ ،٢٩ ،٢٣ ،١٤‬‬
‫‪،٢٦٤‬‬ ‫‪،٢٦٣ ،٢٦٠ ،٢٥٦ ،٢٥٣ ،٢٥١ ،٢٤٩ ،٢٣٨‬‬
‫‪،٤٦٧ ،٤٦٢ ،٣٤٤ ،٣٢٤ ،٣٢٣ ،٣٢٢ ،٣٢١ ،٢٩١‬‬
‫‪،٣١٧‬‬ ‫‪،٣١٥ ،٢٧٣ ،٢٧٢ ،٢٧١ ،٢٧٠ ،٢٦٧ ،٢٦٥‬‬
‫‪٥١٧‬‬
‫‪،٤١٦‬‬ ‫‪،٤١٥ ،٤٠٧ ،٣٨٩ ،٣٥٢ ،٣٣٧ ،٣٢١ ،٣١٩‬‬
‫ﺍﻟﻤﺎﻝ ‪٢٢٨ ،١٩٨ ،١٩٧ ،١٤٦‬‬
‫‪،٤٧٧‬‬ ‫‪،٤٧٥ ،٤٧٣ ،٤٧٢ ،٤٧١ ،٤٧٠ ،٤٥٥ ،٤٤٦‬‬
‫ﺍﻟﻤﺠﺎﻫﺪﺓ ‪١١٣ ،١٠١‬‬ ‫‪،٤٨٥‬‬ ‫‪،٤٨٤ ،٤٨٣ ،٤٨٢ ،٤٨١ ،٤٨٠ ،٤٧٩ ،٤٧٨‬‬
‫ﺍﻟﻤﺤﺎﻣﺪ ‪٤٥١‬‬ ‫‪،٤٩٣ ،٤٩٢ ،٤٩١ ،٤٩٠ ،٤٨٩ ،٤٨٨ ،٤٨٧ ،٤٨٦‬‬
‫‪،٨٤ ،٨٣ ،٨٢ ،٥٩ ،٣٦ ،٣٣ ،٢٤ ،٢١‬‬ ‫ﺍﻟﻤﺤﺒﺔ‬ ‫‪،٥٠٤ ،٥٠٣ ،٥٠٢ ،٥٠١ ،٥٠٠ ،٤٩٩ ،٤٩٨ ،٤٩٥‬‬
‫‪،٤٧٤ ،٤٥٤ ،٤٠٠ ،٣٢٩ ،٢١٣ ،٢٠٦ ،١٨٩ ،١٢٣ ،٥١٥ ،٥١٤ ،٥١٣ ،٥١١ ،٥٠٩ ،٥٠٨ ،٥٠٧ ،٥٠٥‬‬
‫‪٥٤٣ ،٥٣٣ ،٥١٤ ،٥١٢ ،٥١١ ،٥٣٣ ،٥٢٧ ،٥٢٦ ،٥٢٤ ،٥٢٣ ،٥١٩ ،٥١٨ ،٥١٦‬‬
‫‪،٥١١ ،٥٠٩ ،٥٠٨ ،٥٠٦ ،٤٧٣ ،٣٥٩‬‬ ‫ﺍﻟﻤﺤﻴﻲ‬ ‫‪،٥٤١ ،٥٤٠ ،٥٣٩ ،٥٣٨ ،٥٣٧ ،٥٣٦ ،٥٣٥ ،٥٣٤‬‬
‫‪٥١٤‬‬ ‫‪٥٤٤ ،٥٤٣ ،٥٤٢‬‬
‫ﺍﻟﻤﺪﻧﻴﺔ ‪،٢٧٥ ،٢٧٤ ،٢٥٩ ،١٧٢ ،١٦٨ ،١٦٢ ،٥٥‬‬ ‫ﻝ‬
‫ﺍﻟﻠﺬﺓ ‪٢٨٤ ،٢٨٣ ،١٩٩ ،١٧٧ ،١٧٥ ،١٧٤ ،١٧٣ ،١٠٨ ،١٣‬‬
‫ﺍﻟﻤﺮﺗﺪ ‪١٧١ ،١٤٦‬‬ ‫‪،٥٣٢ ،٤٠١ ،٣٦٩ ،٣٤١ ،٢٩٥ ،٢٩٤ ،٢٨٦ ،٢٨٥‬‬
‫ﺍﻟﻤﺮﺷﺪ ‪٣٩٣ ،٢٨٠ ،٢٣٠ ،١٨٨ ،١٨٧ ،٧٤ ،٢٨‬‬ ‫‪٥٣٤‬‬

‫ﺍﻟﻤﺮﺽ ‪،٢١٥ ،٢١٣ ،٢٠٨ ،١٩ ،١٨ ،١٦ ،١٥ ،١٠‬‬ ‫ﺍﻟﻠﺴﺎﻥ ‪٢٢٢ ،١٩٦ ،١٩٠ ،١٥٦‬‬
‫ﺍﻟﻠﻄﻴﻒ ‪،٢٩٦ ،٢٩٥ ،٢٩٤ ،٢٩٣ ،٢٩٢ ،٢٩١ ،٢١٩ ،٢١٦ ،٢٠٢ ،١٧٥ ،١٥٠ ،١٢٨ ،٧٩ ،٤٤ ،٩‬‬
‫‪،٣٠٧ ،٣٠٥ ،٣٠٤ ،٣٠٢ ،٣٠١ ،٢٩٩ ،٢٩٨ ،٢٩٧‬‬ ‫‪٥٤٩ ،٥٢٥ ،٤٠٤ ،٢٩٤ ،٢١٤ ،٢٠٣‬‬
‫‪٣٤٢ ،٣١١ ،٣٠٨‬‬
‫‪٥٧٣‬‬ ‫ﺍﻟــﻔــﻬــﺎﺭﺱ‬
‫‪،٣٥٩ ،٣٤٩ ،٣٤٥ ،٣٣٥ ،٣٢٧ ،٣٢٢ ،٣٢٠ ،٣١٩‬‬ ‫ﺍﻟﻤﺮﻳﺪ ‪٢٢٥‬‬
‫ﺍﻟﻤﺴﺘﻘﺒﻞ ‪٥١٠ ،٤٧٦ ،٤٧٥ ،٤٧١ ،٤٥٥ ،٤٢١ ،٤٠٥ ،٣٦٠ ،٤٢ ،٤١ ،٤٠ ،٢٩ ،٢٨ ،١٥ ،١٤ ،٨ ،٧‬‬
‫ﺍﻟﻤﻮﺟﻮﺩﺍﺕ ‪،٩٣ ،٨٣ ،٧٥ ،٥١ ،٢٤ ،٢٣ ،٢١ ،٢٠‬‬ ‫‪،٢٩٤ ،٢٩١ ،٢٢٦ ،١٥٥ ،١٣١ ،١٣٠ ،١٠٨ ،٧٥ ،٤٥‬‬
‫‪،١٤٢ ،١٣٨ ،١٣٥ ،١٢٢ ،١١٨ ،١١٧ ،١١١ ،١٠٢ ،٣٩٠ ،٣٤٦ ،٣٤٥ ،٣٢٤ ،٣٢٣ ،٣٢٢ ،٣٢١ ،٣١٠‬‬
‫‪،٢٥٣ ،٢٤٩ ،٢٤٨ ،١٧٦ ،١٧٤ ،١٧٣ ،١٦٢ ،١٥٨‬‬ ‫‪٥١٣ ،٤١٠‬‬
‫‪،٢٦٩ ،٢٦٨ ،٢٦٧ ،٢٦٦ ،٢٦٠ ،٢٥٩ ،٢٥٥ ،٢٥٤‬‬ ‫ﺍﻟﻤﺼﺎﺩﻓﺔ ‪٤٨٢ ،٤٧٥‬‬
‫‪،٣٣٧ ،٣٢١ ،٣١٥ ،٣٠٦ ،٢٧٣ ،٢٧٢ ،٢٧١ ،٢٧٠‬‬
‫ﺍﻟﻤﺼﺎﻟﺢ ‪٤٨٣ ،٥٤‬‬
‫‪،٤٤٦ ،٤٤٥ ،٤٠٨ ،٣٨٧ ،٣٨٣ ،٣٥٩ ،٣٥٣ ،٣٣٨‬‬
‫ﺍﻟﻤﺼﺪﺭ ‪٥٢٥ ،١٨٧‬‬
‫‪،٤٩٥ ،٤٩٢ ،٤٧٨ ،٤٧٧ ،٤٧٦ ،٤٧٥ ،٤٥٤ ،٤٥٣‬‬
‫‪،٥٢٥ ،٥٢٤ ،٥١٤ ،٥٠٨ ،٥٠٧ ،٥٠١ ،٤٩٧ ،٤٩٦‬‬ ‫ﺍﻟﻤﻌﺒﻮﺩ ‪٤٤٨ ،٢٦٥ ،٢٦٠ ،١٨١ ،١٧٨ ،٥٩ ،٢٦‬‬

‫‪٥٣٩ ،٥٣٨ ،٥٣٥ ،٥٣٣ ،٥٣٠ ،٥٢٩ ،٥٢٨‬‬ ‫ﺍﻟﻤﻌﺠﺰﺓ ‪٥٣٥ ،٥٠٧ ،٤٨٥ ،٤٠٢ ،٣٧٧ ،١٥٠‬‬

‫ﺍﻟﻤﻴﺰﺍﻥ ‪٤٨٢ ،٤٨١ ،٤٧٨ ،٢٣٢ ،١٣٠‬‬ ‫ﺍﻟﻤﻌﺮﻭﻑ ‪٤٤٨ ،٤٦‬‬

‫ﻣﺎﻫﻴﺔ ﺍﻹﻧﺴﺎﻥ ‪٤٠٥ ،١٥٧ ،١٣٥ ،١٠١‬‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻻﺳﻤﻲ ‪١٥٨ ،١٥٧‬‬

‫ﻣﻌﺎﻧﻲ ﺍﻟﻘﺮﺁﻥ ‪٤٥‬‬ ‫ﺍﻟﻤﻌﻨﻰ ﺍﻟﺤﺮﻓﻲ ‪١٥٧‬‬

‫ﻥ‬ ‫ﺍﻟﻤﻐﻔﺮﺓ ‪١٠٥ ،٤٤‬‬

‫ﺍﻟﻨﺒﻮﺓ ‪،٥٧ ،٥٦ ،٤٤ ،٣٥ ،٣٤ ،٣٣ ،٣٠ ،٢٩ ،٢٨‬‬ ‫ﺍﻟﻤﻐﻴﺒﺎﺕ ‪١٥٦ ،١٥٤ ،١٥٣‬‬
‫ﺍﻟﻤﻘﺎﻡ ‪٤٦٦ ،٣٩٣ ،٢١١ ،١٧٨ ،١٣١ ،١٢٨ ،٩٨ ،١٣٣ ،١٢٦ ،٨٢ ،٧٢ ،٤٣ ،٣٧ ،٢٨ ،١٤‬‬
‫ﺍﻟﻨﺴﻞ ‪٢٧٩ ،٢٧٨ ،١٣٢ ،٣٠‬‬ ‫‪،٣٩٠ ،٣٥٧ ،٣١٧ ،٢٧٤ ،٢٤٢ ،٢٣٠ ،٢٠٨ ،١٣٤‬‬
‫‪٥٢٨ ،٥١٠ ،٥٠٣ ،٤٦٦ ،٤٤٠ ،٤٣٤‬‬
‫ﺍﻟﻨﺴﻴﺎﻥ ‪٢٩٥‬‬
‫ﺍﻟﻤﻘﺒﺮﺓ ‪٣٣٤ ،٣٣٣‬‬
‫ﺍﻟﻨﺼﺮ ‪٢٤٠‬‬
‫ﺍﻟﻤﻘﺪﺭﺍﺕ ‪٥١٨‬‬
‫‪،١٨٧ ،١٨٦ ،١٨٥ ،١٦٩ ،١٦٦ ،١٣٩‬‬ ‫ﺍﻟﻨﻌﻤﺔ‬
‫ﺍﻟﻤﻼﺋﻜﺔ ‪،٣٨٨ ،٣٥٣ ،٣٣٥ ،٣٠٥ ،٢٩٥ ،٢٨٨ ،٢٤١ ،١٩٣ ،١٢٨ ،١١٦ ،٩٣ ،٧٩ ،٥٣ ،٢٩ ،١١‬‬
‫‪٥٠٩ ،٤٣١ ،٤١٠ ،٤٠٦ ،٣٩٢ ،٣٩١ ،٣٨٩‬‬ ‫‪٥٤٠ ،٥١٥ ،٥٠٨ ،٣٨٧ ،٣٧٣ ،٣٠٣ ،١٢٩‬‬

‫‪،١١٩ ،١١٣ ،١٠٨ ،١٠٥ ،٧٥ ،٧٤ ،٨‬‬ ‫ﺍﻟﻨﻔﺲ‬ ‫ﺍﻟﻤﻨﺎﺟﺎﺓ ‪٥٢٠ ،٥١٠ ،١٨٠ ،١٦ ،١١ ،١٠ ،٨ ،٧ ،٦‬‬

‫‪،٢١٠ ،٢٠٩ ،٢٠٨ ،١٨١ ،١٦٦ ،١٦٣ ،١٢٣ ،١٢٠‬‬ ‫ﺍﻟﻤﻨﺎﻇﺮﺓ ‪٢٤٢ ،٢١٩‬‬
‫‪،٢٢٩ ،٢٢٧ ،٢٢٦ ،٢٢٤ ،٢٢٢ ،٢١٣ ،٢١٢ ،٢١١‬‬ ‫ﺍﻟﻤﻨﺎﻗﺸﺔ ‪٢١٧ ،٢٠٧ ،١٤٨ ،٦٧‬‬
‫‪،٢٧٩ ،٢٧٧ ،٢٦٧ ،٢٦٦ ،٢٥٨ ،٢٤٤ ،٢٤٣ ،٢٣٠‬‬ ‫ﺍﻟﻤﻮﺍﺯﻧﺔ ‪٤٧٧ ،٤٧٦ ،٤٧٥ ،٣٥‬‬
‫‪،٣١٥ ،٣١٤ ،٣١١ ،٣٠٩ ،٣٠٢ ،٢٩٨ ،٢٩٤ ،٢٨٧‬‬
‫ﺍﻟﻤﻮﺕ ‪،١١٦ ،١١٢ ،١١١ ،٩٠ ،٨٩ ،٧٥ ،٧٤ ،٨‬‬
‫‪٥٤٨ ،٥٤٤ ،٤١١ ،٣٩٤ ،٣٦٥ ،٣٤١ ،٣٣٧‬‬
‫‪،٢٢٥ ،٢٢٣ ،١٩٨ ،١٩١ ،١٧٤ ،١٦٩ ،١٦٦ ،١٢١‬‬
‫ﺍﻟﻨﻔﺲ ﺍﻹﻧﺴﺎﻧﻴﺔ ‪١٠٨‬‬ ‫‪،٣٠٩ ،٢٩٧ ،٢٩٦ ،٢٩٤ ،٢٩٣ ،٢٩١ ،٢٤١ ،٢٢٦‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٧٤‬‬
‫ﺍﻟﻮﺣﻲ ﺍﻟﻘﺮﺁﻧﻲ ‪٥١٦ ،٤١٨ ،٤١٧ ،٤١٦‬‬ ‫ﺍﻟﻨﻔﻲ ‪١٧٠ ،١٢٤ ،٥١‬‬
‫ﺍﻟﻮﺩﻭﺩ ‪٤٨٨ ،٣٢١‬‬ ‫ﺍﻟﻨﻮﺍﻓﻞ ‪٨٥ ،٧٨‬‬
‫ﺍﻟﻮﺳﻮﺳﺔ ‪٢٩٧‬‬ ‫ﺍﻟﻨﻮﻡ ‪٤٠٥ ،٤٠٤ ،٣٢٥ ،١٥‬‬
‫ﺍﻟﻮﺻﺎﻝ ‪٣١٨ ،٥٦ ،٢٤‬‬ ‫ﻧﺴﺎﺀ ﺍﻷﻣﺎﺯﻭﻥ ‪٢٨٧‬‬
‫ﺍﻟﻮﺻﻔﺔ ‪٢٨٩‬‬ ‫ﻧﻌﻤﺔ ﺍﻹﻳﻤﺎﻥ ‪٤٢٨‬‬
‫ﺍﻟﻮﻓﺎﺀ ‪،٣٣٦ ،٣٠٠ ،٢٩٩ ،٢٨٤ ،٢٧٨ ،٢١٠ ،١٤٠‬‬ ‫ﻧﻌﻤﺔ ﺍﻟﺤﻴﺎﺓ ‪٥١٢ ،٥٠٩‬‬
‫‪٣٧٨ ،٣٧٦ ،٣٤٣ ،٣٤١‬‬ ‫ﻫـ‬
‫ﺍﻟﻮﻗﺎﺭ ‪٢٠٠‬‬ ‫‪،١٢١ ،١١٩ ،١١٣ ،١١٢ ،١٠٩ ،١٠٤‬‬ ‫ﺍﻟﻬﺪﺍﻳﺔ‬
‫ﺍﻟﻮﻻﻳﺔ ‪،٣٠٢ ،٢١٨ ،١٤٤ ،٣٥ ،٣٤ ،٣٣ ،٣٢ ،٢٥‬‬ ‫‪٣١٥ ،٢١٣ ،٢١٢ ،٢١٠ ،٢٠٩ ،٢٠٨ ،١٧١ ،١٦٨‬‬
‫‪٣٩٧ ،٣٩٤ ،٣٠٩‬‬ ‫ﺍﻟﻬﻤﺔ ‪٣٩٧ ،٢٣٠ ،٢١٥ ،٢١٠‬‬
‫ﺍﻟﻮﻫﻢ ‪٢٥٧ ،٢٤٩ ،١٠٨ ،١٤‬‬ ‫ﺍﻟﻬﻮ￯ ‪٣٩٧ ،٢٧٩ ،٢٥٨ ،١٠٨‬‬
‫ﻭﺣﺪﺓ ﺍﻟﺸﻬﻮﺩ ‪٥٩‬‬ ‫ﻭ‬
‫ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ‪،٤٠٧ ،١٤١ ،٥٩ ،٥٧ ،٥٦ ،٤٩ ،٤٧‬‬ ‫ﺍﻟﻮﺍﺟﺐ ﺍﻟﻮﺟﻮﺩ ‪٥٣٧ ،٥٢٣ ،٤٨٩ ،٥١‬‬
‫‪٤٠٩ ،٤٠٨‬‬
‫‪،٢٥٦ ،٢٥٥ ،٢٥٢ ،٢٤٩ ،١٩٢‬‬ ‫ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣــﺪ‬
‫‪،٤٩٧ ،٤٩٦ ،٤٧٧ ،٤٧٥ ،٤٧٣ ،٤٠٨ ،٣٣٨ ،٢٦٥‬‬
‫‪٥١٩ ،٥٠٣ ،٥٠٢ ،٥٠٠ ،٤٩٩ ،٤٩٨‬‬
‫ﺍﻟﻮﺍﺣﺪﻳﺔ ‪٥٣٩ ،١٣٩ ،١٣٥‬‬
‫ﺍﻟﻮﺍﺭﺙ ‪٣٤٦‬‬
‫ﺍﻟﻮﺟﺪﺍﻥ ‪٢٣٩ ،١٩٨‬‬
‫‪،٥٧ ،٥٦ ،٥٤ ،٥١ ،٤٩ ،٤٧ ،١٥ ،١٢‬‬ ‫ﺍﻟﻮﺟﻮﺩ‬
‫‪،١٤٥ ،١٤١ ،١٣٤ ،١٢٢ ،١١٩ ،١١٨ ،١٠٣ ،٨٣ ،٥٩‬‬
‫‪،٢٦٠ ،٢٥٧ ،٢٥٤ ،٢٥١ ،٢٤٧ ،١٧٦ ،١٥٥ ،١٥٤‬‬
‫‪،٣٠٥ ،٢٩٨ ،٢٧٣ ،٢٧٢ ،٢٧١ ،٢٧٠ ،٢٦٩ ،٢٦٣‬‬
‫‪،٤٠٨ ،٤٠٧ ،٤٠٦ ،٣٥٩ ،٣٤٠ ،٣٣٩ ،٣٣٨ ،٣٢٤‬‬
‫‪،٤٨٩ ،٤٨٧ ،٤٧٩ ،٤٧٤ ،٤٧٢ ،٤٥٥ ،٤٤٦ ،٤٠٩‬‬
‫‪،٥١٧ ،٥١٦ ،٥٠٨ ،٥٠٣ ،٥٠٢ ،٤٩٨ ،٤٩٦ ،٤٩١‬‬
‫‪،٥٣٢ ،٥٣٠ ،٥٢٩ ،٥٢٨ ،٥٢٦ ،٥٢٥ ،٥٢٣ ،٥٢١‬‬
‫‪٥٣٩ ،٥٣٧ ،٥٣٦‬‬
‫ﺍﻟﻮﺣﻲ ‪٥١٦ ،٤١٨ ،٤١٧ ،٤١٦ ،٤١٤‬‬
‫‪٥٧٥‬‬
‫ﺟﻼﻝ ﺍﻟﺪﻳﻦ ﺍﻟﺮﻭﻣﻲ ‪٥٥٠ ،٤٠٨‬‬
‫ﺟﻨﻜﻴﺰﺧﺎﻥ ‪٥٥٠ ،١٨٢‬‬
‫ﺣﺴﻦ ﻓﻴﻀﻲ ‪٣٧٣‬‬
‫ﺣﻠﻤﻲ ‪٣٧٠‬‬
‫ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ ‪٤٠‬‬
‫ﺧﺴﺮﻭ ‪،٢٣٢ ،٢٠٣ ،١٨٦ ،١٨٥ ،١٥٨ ،١٤٤ ،٦٧‬‬
‫‪٥٤٩ ،٣٧٤ ،٣٤٦ ،٢٨٩‬‬
‫ﺧﻠﻮﺻﻲ ‪٥٥٢ ،٥٥٠ ،٦٥ ،٦٤ ،٦٣ ،٤٨ ،٤٧‬‬
‫ﺩﺍﻭﺩ ‪٣٨٩‬‬
‫ﺭﺃﻓﺖ ‪،٢٨٩ ،٢٣٢ ،١٥٧ ،١٤٨ ،١٤٤ ،١٢٦ ،٨٨‬‬
‫‪٥٥٠ ،٤٠٤ ،٣٩٠‬‬
‫ﺯﻫﺪﻱ ﺍﻟﺼﻐﻴﺮ ‪٦٧‬‬ ‫‪،٥٢٠ ،٣٣٥ ،١٥٧ ،٨١ ،٧٤ ،٧٣‬‬
‫ﺯﻫﺪﻱ ﺍﻟﻜﺒﻴﺮ ‪٦٧‬‬
‫ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪٥٥٠ ،٥٤٩ ،٤٢ ،٢٩‬‬
‫ﺳﻌﺪﻱ ﺍﻟﺸﻴﺮﺍﺯﻱ ‪٣٩٧‬‬
‫‪،٢٤٢ ،٢٣٥ ،١٨٠ ،١٦٢ ،١٦٠‬‬ ‫ﺳﻌﻴﺪ ﺍﻟﺠﺪﻳﺪ‬
‫‪٥٥١ ،٥٤٥ ،٣٣٢ ،٣٢١‬‬
‫ﺳﻌﻴﺪ ﺍﻟﻘﺪﻳﻢ ‪،٣٣٢ ،٣٢١ ،٢٣٥ ،١٨٠ ،١٦٢ ،٧٤‬‬
‫‪٥٥١ ،٥٤٥‬‬
‫ﺳﻠﻴﻤﺎﻥ ‪٣٩٠‬‬
‫ﺻﺒﺮﻱ ‪٢٩٩ ،١٥٣ ،١٤٤ ،٤٧‬‬
‫ﻋﺎﺋﺸﺔ ‪٨٦‬‬
‫ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ‪٥٥٢ ،٣٤٤ ،٣٤٣ ،٣٤٢ ،٣٣٦ ،٣٣٥‬‬
‫ﻋﺒﺪ ﺍﻟ ﱣﻠﻪ ﺑﻦ ﺳﻼﻡ ‪٢٠٠‬‬ ‫ﺍﻟﻜﻴﻼﻧﻲ ‪،٣٣١ ،٢٢٤ ،١٩٦ ،١٦٧ ،٦٩ ،٦٠ ،٢٩‬‬
‫ﻋﺒﺪ ﺍﻟ ﱣﻠﻪ ﺑﻦ ﻋﺒﺎﺱ ‪٢٠٠‬‬
‫ﻋﺒﺪ ﺍﻟ ﱣﻠﻪ ﺑﻦ ﻋﻤﺮ ‪٢٠١ ،٢٠٠ ،١٤٠‬‬
‫ﻋﺒﺪ ﺍﻟ ﱣﻠﻪ ﺟﺎﻭﻳﺶ ‪٧٠‬‬
‫ﻋﺒﺪ ﺍﻟﻤﺠﻴﺪ ‪٥٥٢ ،٦٥ ،٦٢ ،٤٧‬‬
‫ﺍﻟــﻔــﻬــﺎﺭﺱ‬
‫ﻓﻬﺮﺱ ﺍﻷﺳﻤﺎﺀ‬
‫ﺁﺩﻡ ‪٤٩٢ ،٣٤٤ ،٢٦٢ ،١٤٠ ،٥٣ ،٢٩‬‬
‫ﺃﺑﻮ ﺣﻨﻴﻔﺔ ‪٣٧٣ ،٢٠١‬‬
‫ﺃﺑﻮ ﺫﺭ ‪٣١٨‬‬
‫ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ ‪٣٧٣‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ‪١٥١ ،٣٠‬‬
‫ﺇﺑﻠﻴﺲ ‪١٨٢ ،١١٥‬‬
‫ﺇﺳﺮﺍﻓﻴﻞ ‪١٩١‬‬
‫ﺍﺑﻦ ﺳﻴﻨﺎ ‪٢٠٥‬‬
‫ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﻧﻲ‬
‫‪٥٤٨‬‬
‫ﺍﻟﺒﺪﻭﻱ ‪٥٤٩ ،٥٤٨ ،٩١‬‬
‫ﺍﻟﺒﻴﻬﻘﻲ ‪٢٠٣‬‬
‫ﺍﻟﺤﺎﺝ ﻋﺜﻤﺎﻥ ‪٣٤٦‬‬
‫ﺍﻟﺤﺎﻓﻆ ﻋﻠﻲ ‪٣٧٢ ،٣٧١ ،١٤٤‬‬
‫ﺍﻟﺨﻀﺮ ‪٤٤٦ ،١٥١‬‬
‫ﺍﻟﺪﺟﺎﻝ ‪١٤٩‬‬
‫ﺍﻟﺮﻓﺎﻋﻲ ‪٥٤٨ ،١٦٧‬‬
‫ﺍﻟﺴﻔﻴﺎﻧﻲ ‪٣٧٠‬‬
‫ﺍﻟﺸﺎﺫﻟﻲ ‪٥٥١ ،١٦٧‬‬
‫ﺍﻟﺸﺎﻓﻌﻲ ‪١٣٨‬‬
‫‪٥٥٢ ،٥٥١ ،٥٢٠ ،٤٤٩ ،٣٤٧ ،٣٣٥ ،٣٣٤‬‬
‫ﺗﻮﻓﻴﻖ ‪١٤٩ ،٦٦ ،٦٥‬‬
‫ﺟﺒﺮﻳﻞ ‪٤١٧‬‬
‫ﺟﻌﻔﺮ ﺍﻟﺼﺎﺩﻕ ‪٥٤٩ ،٢٩‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٧٦‬‬
‫ﻋﺜﻤﺎﻥ ‪٤٦ ،٤١ ،٣٣‬‬
‫ﻋﺰﺭﺍﺋﻴﻞ ‪٥١٠ ،١١٦‬‬
‫ﻓﻬﺮﺱ ﺍﻷﺷﻌﺎﺭ ﻭﺍﻷﻣﺜﺎﻝ‬
‫ﻭﺍﻟﺤﻜﻢ‬ ‫ﻋﻤﺮ ﺃﻓﻨﺪﻱ ‪٥٤ ،٥٣‬‬
‫ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ‪٤٦ ،٤١ ،٣٤ ،٣٣ ،٣٢‬‬
‫ﺍﺀ ﻓﹺﻨ ﹶﹾﺠﺎﻥﹲ ‪٢٤‬‬
‫ﺃﺭ ﹸﺽ ﺍﻟ ﹶﻔ ﹶﻼ ﹺﺓ ﻣﻊ ﹾﺍﻷﻋﺪﹶ ﹺ‬
‫ﹶ ﹶ ﹾ‬ ‫ﹾ‬
‫ﻋﻴﺴﻰ ‪٤٠٣ ،١٨٢ ،١٥٣ ،١٤٩ ،٥٣ ،٤٣ ،٣٤‬‬
‫ﺃﻥ ﺍﻹﻣﻜﺎﻥ ﺍﻟﺬﺍﺗﻲ ﻻ ﻳﻨﺎﻓﻲ ﺍﻟﻴﻘﻴﻦ ﺍﻟﻌﻠﻤﻲ ‪١٠٦‬‬
‫ﻓﺮﻋﻮﻥ ‪٤٩٥ ،١١٧‬‬
‫ﺇﻧﻤﺎ ﺍﻷﺷﻴﺎﺀ ﺗﹸﻌﺮﻑ ﺑﺄﺿﺪﺍﺩﻫﺎ ‪٢٩٥‬‬
‫ﻟﻄﻔﻲ ‪١٥٨ ،١٤٤‬‬
‫ﺍﻹﻧﺴﺎﻥ ﻋﺒﺪ ﺍﻹﺣﺴﺎﻥ ‪٨٤‬‬
‫ﻣﺤﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﺑﻲ ‪،٥٥١ ،٤٠٩ ،٤٠٧ ،٤٩ ،٤٨‬‬
‫ﹲ‬
‫ﺃﺳﻬﻞ ‪١٠٠‬‬ ‫ﺍﻟﺘﺨﺮﻳﺐ‬
‫ﹸ‬ ‫‪٥٥٢‬‬
‫ﺧﺎﺋﺐ ﺧﺎﺳﺮ ‪٢٠٢ ،١٧٢‬‬
‫ﹲ‬ ‫ﺍﻟﺤﺮﻳﺺ‬
‫ﻣﺼﻄﻔﻰ ﺻﺒﺮﻱ ‪٥٥٣ ،٤٠٩‬‬
‫ﺍﻟﺨﻴﺮ ﻓﻴﻤﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻟ ﱣﻠﻪ ‪٣٧٤‬‬
‫ﻣﻮﺳﻰ ‪٣٧٧‬‬
‫ﺍﻟﺮﺍﺣ ﹸﺔ ﻣﻨﺪﻣﺠﺔ ﻓﻲ ﺍﻟﺰﺣﻤﺔ ‪١٧٥‬‬
‫ﻣﻮﺳﻰ ﺑﺎﻛﻮﻑ ‪٥٥٣ ،٤٠٩‬‬
‫ﺍﻟﻀﺮﻭﺭﺓ ﹸﺗ ﹶﻘﺪﹼ ﺭ ﺑﻘﺪﺭﻫﺎ ‪١٩٨‬‬
‫ﻣﻮﻻﻧﺎ ﺧﺎﻟﺪ ‪٥٥١ ،٥٤٨‬‬
‫ﺍﻟﻈﻠﻢ ﻻ ﻳﺪﻭﻡ ﻭﺍﻟﻜﻔﺮ ﻳﺪﻭﻡ ‪٧٠‬‬
‫ﻧﻤﺮﻭﺩ ‪٤٩٥ ،٣٨٠ ،٣٧٧ ،٣٤٠ ،٢٥٦‬‬
‫ﺍﻟﻌﺎﺭﻑ ﺗﻜﻔﻴﻪ ﺍﻹﺷﺎﺭﺓ ‪٨٧‬‬
‫ﻧﻮﺡ ‪١١٧‬‬
‫ﺍﻟﻌﺪﻡ ﻻ ﻳﺜﺒﺖ ‪١١٠‬‬
‫ﻧﻴﺎﺯﻱ ﺍﻟﻤﺼﺮﻱ ‪٥٥٣ ،٣٣٠ ،٣١٦ ،٣١٥ ،٣١٤‬‬
‫ﺍﻟﻔﻨﺎﺀ ﻓﻲ ﺍﻹﺧﻮﺍﻥ ‪٢٢٥‬‬
‫ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ‪١٥٢‬‬
‫ﺣﻖ ﻟﻪ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ‪١٧١‬‬
‫ﺍﻟﻤﺮﺗﺪ ﻻ ﹼ‬
‫ﻳﻮﺳﻒ ‪٢٢٢ ،١٢٣‬‬
‫ﹴ‬
‫ﺍﻟﻤﺴﺘﺮﻳﺢ ﺍﻟﻌﺎﻃﻞ ﺷﺎﻙ ﻣﻦ ﻋﻤﺮﻩ ‪١٧٥‬‬
‫ﺍﻟﻮﺍﺣﺪ ﻻ ﻳﺼﺪﺭ ﹼﺇﻻ ﻋﻦ ﺍﻟﻮﺍﺣﺪ ‪٢٥٠‬‬
‫ﺑﻲ ﺍﺩﺏ ﻣﺤﺮﻭﻡ ‪٧٩‬‬
‫ﺗﺮﻙ ﺍﻟﻌﺎﺩﺍﺕ ﻣﻦ ﺍﻟﻤﻬﻠﻜﺎﺕ ‪٩٠‬‬
‫ﻏﻴﺮ ﹶﺿﺮﻡ ﻭﺗﺴﺘﺴﻤﻦ ﺫﺍ ﻭﺭﻡ ‪١٨٨‬‬ ‫ﺗﻨﻔﺦ ﻣﻦ ﹺ‬

‫ﺐ ﻓﹺﻲ ﹶﺑ ﹾﻴ ﹶﺘ ﹾﻴ ﹺﻦ ﹶﺟ ﹾﻤﻌ ﹰﺎ ‪٢٠٥‬‬

‫ﺖ ﺍﻟ ﱢﻄ ﱠ‬
‫ﹶﺟ ﹶﻤ ﹾﻌ ﹸ‬
‫ﺫﻫﺐ ﺍﻟﺒﺄﺱ ﻭﺣﻤﺪ ﹰﺍ ﻟ ﱣﻠﻪ ﻋﻠﻰ ﺍﻟﺴﻼﻣﺔ ‪٢٨٩‬‬
‫ﺎﻝ ﹺﺳﻨﹶ ﹲﺔ ‪٢٤‬‬ ‫ﺍﻟﻮ ﹶﺻ ﹺ‬ ‫ﹺﺳﻨﹶ ﹸﺔ ﹺ‬
‫ﺍﻟﻔ ﹶﺮ ﹺﺍﻕ ﹶﺳﻨﹶ ﹲﺔ ﹶﻭ ﹶﺳﻨﹶ ﹸﺔ ﹺ‬

‫ﹸﻃﻮ ٰﺑﻰ ﻟﹺ ﹶﻤ ﹾﻦ ﹶﻋ ﹶﺮ ﹶ‬
‫ﻑ ﹶﺣﺪﱠ ﹸﻩ ﹶﻭ ﹶﻟ ﹾﻢ ﹶﻳﺘ ﹶﹶﺠ ﹶﺎﻭ ﹾﺯ ﹶﻃ ﹾﻮ ﹶﺭ ﹸﻩ ‪١٨٤‬‬
‫ﻴﻚ ﺃﻥﱠ ﺍﻟ ﱣﻠ ﹶﻪ ﹶﺻ ﱣﻠﻰ ﺑﹺﻨﹶ ﹾﻔ ﹺﺴ ﹺﻪ ‪٤٠٦‬‬ ‫ﹶﻓ ﹶﻴﻜ ﹺﹾﻔ ﹶ‬
‫‪٥٧٧‬‬
‫ﺍﻟﺤﺪﻳﺒﻴﺔ ‪٤٣ ،٤٠‬‬
‫ﺍﻟﺸﺎﻡ ‪٥٤٩ ،٢٣٦‬‬
‫ﺍﻟﺼﻴﻦ ‪١٨٨ ،١٧٢ ،١٥٣ ،١٥٢‬‬
‫ﺍﻟﻜﻌﺒﺔ ‪٤٠‬‬
‫ﺍﻟﻤﺤﻴﻂ ﺍﻷﻃﻠﺴﻲ ‪١٥٠‬‬
‫ﺍﻟﻤﺪﺭﺳﺔ ﺍﻟﻨﻮﺭﻳﺔ ‪٣٧٠‬‬
‫ﺍﻟﻤﺪﺭﺳﺔ ﺍﻟﻴﻮﺳﻔﻴﺔ ‪،٣٧٥ ،٣٧٤ ،٣٧٠ ،٣٦٥ ،٣٦٣‬‬
‫‪٣٩٥‬‬
‫ﺍﻟﻤﺪﻳﻨﺔ ﺍﻟﻤﻨﻮﺭﺓ ‪١١٣ ،١١٢ ،٤٠‬‬
‫ﺍﻟﻴﻤﻦ ‪٥٥١ ،١٨٨ ،١٥١‬‬
‫ﺍﻟﻴﻮﻧﺎﻥ ‪٢٤٦‬‬
‫ﺍﻣﻴﺮﺩﺍﻍ ‪٣٦١‬‬
‫‪،٣٠١ ،٣٠٠ ،٢٣٤ ،٢٢٤ ،١٠٦ ،٦٣ ،٦٢‬‬ ‫ﺑﺎﺭﻻ‬
‫‪،٥٥١ ،٥٥٠ ،٥٤٩ ،٥٤٨ ،٣٤٥ ،٣٤٣ ،٣٤٢ ،٣٢٠‬‬
‫‪٥٥٢‬‬
‫ﺑﻮﺭﺩﻭﺭ ‪٣٠٠ ،١٩٧ ،٦٢ ،٦١‬‬
‫ﺗﺮﻛﻴﺎ ‪٥٥١ ،٣٦٩ ،٢٤٦ ،٢٢٤‬‬ ‫‪،٣٥٢ ،٣٤٢ ،٢٨٠ ،٢٣٤ ،٢٠٦ ،١٩٩‬‬
‫ﺟﺎﻣﻊ ﺑﺎﻳﺰﻳﺪ ‪٣٢٦ ،٣٢٥‬‬
‫ﺟﺎﻣﻠﺠﺔ ‪٣٣٥‬‬ ‫ﺇﺳﻄﻨﺒﻮﻝ ‪،٣٣٠ ،٣٢٦ ،٣٢٥ ،٢٤٢ ،٢٢٤ ،١٧٠‬‬
‫ﺟﺒﺎﻝ ﻫﻤﺎﻻﻳﺎ ‪١٥٢‬‬ ‫‪،٥٤٩ ،٣٤٧ ،٣٤١ ،٣٣٥ ،٣٣٤ ،٣٣٣ ،٣٣٢ ،٣٣١‬‬
‫ﺧﻮﺭﺧﻮﺭ ‪٣٥٣ ،٣٤٧‬‬
‫ﺩﺍﺭ ﺍﻟﺤﻜﻤﺔ ﺍﻹﺳﻼﻣﻴﺔ ‪٣٤٧ ،٣٣٥‬‬
‫‪،٣٧١ ،٣٧٠ ،٣٦٩ ،٣٦٨ ،٣٦٧ ،٣٦١‬‬ ‫ﺩﻧﻴﺰﻟﻲ‬
‫‪٤٦٩ ،٣٧٣‬‬
‫ﺭﻭﺳﻴﺎ ‪٥٥٣ ،٣٩٨ ،٣٧٣ ،٣٣٤ ،٣٢٩ ،٢٨٣‬‬
‫ﺳﺪ ﺍﻟﺼﻴﻦ ‪١٥٣‬‬
‫ﺳﺪ ﺫﻱ ﺍﻟﻘﺮﻧﻴﻦ ‪١٥٣‬‬
‫ﺳﻨﺮﻛﻨﺖ ‪١٤٩‬‬
‫ﺍﻟــﻔــﻬــﺎﺭﺱ‬
‫ﻛﻞ ﹴ‬
‫ﺁﺕ ﻗﺮﻳﺐ ‪٤١٠‬‬
‫ﻻ ﺇﺳﺮﺍﻑ ﻓﻲ ﺍﻟﺨﻴﺮ ‪٢٠١‬‬
‫ﻻ ﻋﺒﺮﺓ ﻟﻼﺣﺘﻤﺎﻝ ﻏﻴﺮ ﺍﻟﻨﺎﺷﺊ ﻋﻦ ﺩﻟﻴﻞ ‪١٠٦‬‬
‫ﺎﺏ ﹶﻣﺎ ﹶﻭ ﹶﺟﺪﹶ ﹾﺕ ‪٣٤٨‬‬ ‫ﹶﻟ ﹾﻮ ﹶﻻ ﹸﻣ ﹶﻔ ﹶﺎﺭ ﹶﻗ ﹸﺔ ﹾ‬
‫ﺍﻷﺣ ﹶﺒ ﹺ‬
‫ﺯﻣﻦ ﺍﻟﻨﻮﺍﺋﺐ ‪٢٩٠ ،١٤‬‬ ‫ﻣﺎ ﹶ‬
‫ﺃﻃﻮﻝ ﹶ‬
‫ﻣﻦ ﻃﻠﺐ ﹶﻭ ﹶﺟﺪﹼ ﹶﻭ ﹶﺟﺪﹶ ‪٢٠٩‬‬
‫ﺐ ﻛﹶﻠﹺﻴ ﹶﻠ ﹲﺔ ‪١٢٣‬‬‫ﺍﻟﺮ ﹶﺿﺎ ﹶﻋ ﹾﻦ ﻛ ﱢﹸﻞ ﹶﻋ ﹾﻴ ﹴ‬
‫ﹶﻭ ﹶﻋ ﹾﻴ ﹸﻦ ﱢ‬
‫ﹺ‬
‫ﹶﻭ ﹶﻣﺎ ﺃﻧﹶﺎ ﺑﹺﺎ ﹾﻟ ﹶﺒﺎﻏﻰ ﹶﻋ ﹶﻠﻰ ﺍ ﹾﻟ ﹸﺤ ﱢ‬
‫ﺐ ﹸﺭ ﹾﺷ ﹶﻮ ﹰﺓ ‪١٨٥‬‬
‫ﻓﻬﺮﺱ ﺍﻷﻣﺎﻛﻦ‬
‫ﺁﺳﻴﺎ ‪١٧٢‬‬
‫ﺃﺭﺿﺮﻭﻡ ‪١٥‬‬
‫ﺃﻓﻴﻮﻥ ‪٤٦٩ ،٣٦٣‬‬
‫ﺃﻛﺮﻳﺪﺭ ‪٦٣‬‬
‫ﺃﻣﺮﻳﻜﺎ ‪٣٨٩ ،٢١٤‬‬
‫ﺃﻧﻘﺮﺓ ‪٥٥٢ ،٣٧١ ،٣٢١ ،٢٧٦ ،٢٤٦‬‬
‫ﺇﺳﺒﺎﺭﻃﺔ‬
‫‪٥٥١ ،٣٧٠‬‬
‫‪٥٥٣ ،٥٥٢ ،٥٥٠‬‬
‫ﺇﺳﻼﻡ ﻛﻮﻱ ‪٢٩٩‬‬
‫ﺇﻳﺮﺍﻥ ‪٥٥٠ ،٢٠٣ ،١٥٢‬‬
‫ﺇﻳﻼﻣﺎ ‪٢٩٩‬‬
‫ﺍﺳﻜﻲ ﺷﻬﺮ ‪٥٥٠ ،٤٢١ ،٤١٩ ،٣٦٩ ،٣١٢‬‬
‫ﺍﻟﺒﺴﻔﻮﺭ ‪٣٣٥ ،٣١٧‬‬
‫ﺍﻟﺠﺎﻣﻊ ﺍﻷﺯﻫﺮ ‪٢٣٦‬‬
‫ﺍﻟﺠﺰﻳﺮﺓ ﺍﻟﻌﺮﺑﻴﺔ ‪٤٠٥ ،٤٠‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٧٨‬‬
‫ﺍﻟﺼﻘﺮ ‪٤٨‬‬ ‫ﺳﻴﺒﺮﻳﺎ ‪١٨٨‬‬
‫ﺍﻟﻄﺎﻭﻭﺱ ‪٥٩ ،٥٨‬‬ ‫ﻓﺮﻧﺴﺎ ‪٢٠٣‬‬
‫ﺍﻟﻄﻴﺮ ‪١١١ ،٩٣ ،٥٨‬‬ ‫ﻗﺴﻄﻤﻮﻧﻲ ‪٣٧٢ ،٣٧٠ ،٣٦٩‬‬
‫ﺍﻟﻌﺼﻔﻮﺭ ‪٥١٣‬‬ ‫ﻗﻮﺻﺘﺮﻣﺎ ‪٣٣٦ ،٣٣٤ ،٣٢٩‬‬
‫ﺍﻟﻌﻨﺰ ‪٦٩‬‬ ‫ﻟﻨﺪﻥ ‪٨٩‬‬
‫ﺍﻟﻔﺮﺱ ‪٥٥١ ،٣٤٦‬‬ ‫ﻣﺤﻠﺔ ﺍﻷﺭﻣﻦ ‪٣٤٨‬‬
‫ﺍﻟﻜﻠﺐ ‪١٧٤‬‬ ‫ﻣﺪﺭﺳﺔ ﺍﻟﺰﻫﺮﺍﺀ ‪٣٧١ ،٣٦١ ،٢٨٠‬‬
‫ﺍﻟﻨﺴﺮ ‪١٢٨‬‬ ‫ﻣﻜﺔ ﺍﻟﻤﻜﺮﻣﺔ ‪١٧٩ ،٤٠‬‬
‫ﺍﻟﻨﻌﺎﻣﺔ ‪١١١‬‬ ‫ﻭﺍﺭﺷﻮ ‪٣٣٠‬‬
‫ﺍﻟﻬﺪﻫﺪ ‪٣٩٠‬‬ ‫ﻳﻮﺷﻊ ‪٤٥٣ ،٣١٧‬‬
‫ﺍﻟﻮﻋﻞ ‪٢١٤‬‬
‫ﻓﻬﺮﺱ ﺍﻟﺤﻴﻮﺍﻧﺎﺕ‬
‫ﻓﻬﺮﺱ ﺍﻟﻨﺒﺎﺗﺎﺕ‬ ‫ﺍﻷﺳﺪ ‪٤٠١ ،٣٧٢ ،٢٨٢ ،١٣٠‬‬
‫ﺍﻟﺘﻴﻦ ‪١٧٥‬‬ ‫ﺍﻟﺒﻌﻮﺿﺔ ‪٥١٣ ،٤٩٥ ،١٧٧‬‬
‫ﺍﻟﺜﻤﺮﺓ ‪٥٠٩ ،٤٦٩ ،٣٧٢ ،٣٧١ ،٣٦٧ ،٣٢٣‬‬ ‫ﺍﻟﺒﻠﺒﻞ ‪١٧٧‬‬
‫ﺍﻟﺤﻨﻄﺔ ‪٢٥٧‬‬ ‫ﺍﻟﺜﻮﺭ ‪١٣٠ ،١٢٩ ،١٢٨ ،١٢٧ ،١٢٦‬‬
‫ﺍﻟﺮﻣﺎﻥ ‪١٧٥‬‬ ‫ﺍﻟﺤﺼﺎﻥ ‪٣٧٢ ،٣٦٤‬‬
‫ﺍﻟﺰﻫﺮﺓ ‪٤٩٤ ،٤٩٣ ،٤٨١ ،٤٣٨ ،٥٧‬‬ ‫ﺍﻟﺤﻤﺎﺭ ‪٢٤٨‬‬
‫ﺍﻟﺼﻨﻮﺑﺮ ‪٥١٩ ،٣٤٠ ،٢٥٧‬‬ ‫ﺍﻟﺤﻮﺕ ‪١٣٠ ،١٢٩ ،١٢٧ ،٧ ،٦‬‬
‫ﺟﻮﺯ ﺍﻟﻬﻨﺪ ‪١٧٥‬‬ ‫ﺍﻟﺤﻴﺔ ‪،٥١٩ ،٥١٧ ،٥١٢ ،٣٧٨ ،٢٥٥ ،١٤٢ ،٥٤‬‬
‫ﺣﻤﺺ ‪٥١٩‬‬ ‫‪٥٣٨‬‬

‫ﺯﻫﺮﺓ ﺍﻟﺸﻤﺲ ‪١٩١‬‬ ‫ﺍﻟﺨﻨﺰﻳﺮ ‪٥٥‬‬

‫ﺍﻟﺪﺟﺎﺟﺔ ‪٢٨٢ ،١٩٦ ،١٧٤‬‬
‫ﺍﻟﺪﻳﻚ ‪١٧٤‬‬
‫‪،٣٧٧ ،٣٧٦ ،٣٤٠ ،٣٣٨ ،٢٨١ ،٢٤٩‬‬ ‫ﺍﻟﺬﺑﺎﺏ‬
‫‪٤٧٢ ،٣٨٠ ،٣٧٩‬‬
‫ﺍﻟﺴﻤﻚ ‪١٢٩ ،٩٣‬‬
‫ﺍﻟﺸﺎﺓ ‪٣٧٨‬‬
 ‫ﻓﻬﺮﺱ ﻋﺎﻡ ﻟﻠﻤﻮﺿﻮﻋﺎﺕ‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻷﻭﱃ‪ :‬ﻣﻨﺎﺟﺎﺓ ﺳﻴﺪﻧﺎ ﻳﻮﻧﺲ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺑﻴﺎﻥ ﺣﺎﺟﺔ ﻛﻞ ﺇﻧﺴﺎﻥ ﺇﻟﻴﻬﺎ ‪٦ ............‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﻨﺎﺟﺎﺓ ﺃﻳﻮﺏ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ .‬ﻭﺑﻴﺎﻥ ﺣﺎﺟﺘﻨﺎ ﺇﻟﻴﻬﺎ ﰲ ﲬﺲ ﻧﻜﺎﺕ‪١٠ .............‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺇﻥ ﰲ ﻛﻞ ﺇﺛﻢ ﻃﺮﻳﻘ ﹰﺎ ﺇﱃ ﺍﻟﻜﻔﺮ ‪١١ ..................................................‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻟﻴﺲ ﻟﻺﻧﺴﺎﻥ ﺣﻖ ﺍﻟﺸﻜﻮ￯ ﻣﻦ ﺍﻟﺒﻼﺀ ‪١٢ ..........................................‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻋﲆ ﺍﳌﺼﺎﺋﺐ ﺃﻥ ﻳﻔﻜﺮ ﺑﺎﻟﺜﻮﺍﺏ‪ ،‬ﻟﲑﻗﻰ ﺇﱃ ﻣﺮﺗﺒﺔ ﺍﻟﺸﻜﺮ‪١٣ ..........................‬‬
‫ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﰲ ﺑﻴﺎﻥ ﻗﻮﺓ ﺍﻟﺼﱪ ﻟﺪ￯ ﺍﻹﻧﺴﺎﻥ ‪١٤ ...............................................‬‬
‫ﺍﳋﺎﻣﺴﺔ‪ :‬ﺛﻼﺙ ﻣﺴﺎﺋﻞ‪١٦ ............................................................... :‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺍﳌﺼﻴﺒﺔ ﺍﳊﻘﻴﻘﻴﺔ ﻫﻲ ﺍﻟﺘﻲ ﺗﺼﻴﺐ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺑﻴﺎﻥ ﻋﻼﺟﻬﺎ‪١٦ ..........................‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻛﻠﲈ ﺍﺳﺘﻌﻈﻤﺖ ﺍﳌﺼﻴﺒﺔ ﻋﻈﻤﺖ‪ ،‬ﻭﻋﻼﺝ ﺫﻟﻚ ‪١٧ ..................................‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﳌﺮﺽ ﺑﺤﻖ ﺍﻟﺸﺒﺎﺏ ﻧﻌﻤﺔ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ‪١٨ ........................................‬‬
‫ﺗﻔﺠﺮ ﻛﻨﻮﺯ ﺍﻟﻌﺠﺰ ﻭﺍﻟﻔﻘﺮ ﰲ ﺍﻹﻧﺴﺎﻥ ‪١٩ .................................‬‬
‫ﺍﳋﺎﲤﺔ‪ :‬ﺍﻷﻣﺮﺍﺽ ﹼ‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺑﻴﺎﻥ ﺣﻘﻴﻘﺘﲔ ﺑﺠﻤﻠﺔ‪ :‬ﻳﺎ ﺑﺎﻗﻲ ﺃﻧﺖ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﰲ ﺛﻼﺙ ﻧﻜﺎﺕ‪٢٠ ............... :‬‬
‫ﺍﻷﻭﱃ‪ :‬ﲡﺮﻳﺪ ﺍﻟﻘﻠﺐ ﳑﺎ ﺳﻮ￯ ﺍﷲ‪٢٠ .......................................................‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻋﺸﻖ ﺍﻟﺒﻘﺎﺀ ﺍﳌﻐﺮﻭﺯ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ‪٢٢ ............................................‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺗﻔﺎﻭﺕ ﺗﺄﺛﲑ ﺍﻟﺰﻣﺎﻥ ﰲ ﻓﻨﺎﺀ ﺍﻷﺷﻴﺎﺀ‪ .‬ﻭﻛﻴﻔﻴﺔ ﲢﻮﻳﻞ ﺍﻟﻌﻤﺮ ﺍﻟﻔﺎﲏ ﺇﱃ ﹴ‬
‫ﺑﺎﻕ ‪٢٣ ...........‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺭﺳﺎﻟﺔ ﻣﻨﻬﺎﺝ ﺍﻟﺴﻨﺔ ‪٢٧ .....................................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪ :‬ﺭﺃﻓﺔ ﺍﻟﺮﺳﻮﻝ ﷺ ﻭﺭﲪﺘﻪ ﻋﲆ ﺃﻣﺘﻪ ‪٢٨ ........................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻟﺘﻮﻓﻴﻖ ﺑﲔ ﻭﻇﻴﻔﺔ ﺍﻟﻨﺒﻮﺓ ﺍﳉﻠﻴﻠﺔ ﻭﺗﻮﺟﻬﻪ ﷺ ﺇﱃ ﺃﻣﻮﺭ ﺟﺰﺋﻴﺔ ‪٢٨ ..............‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺗﻔﺴﲑ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪ :‬ﹼﺇﻻ ﺍﳌﻮﺩﺓ ﰲ ﺍﻟﻘﺮﺑﻰ‪٣٠ .....................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﳋﻼﻑ ﺑﲔ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﻭﺍﻟﺸﻴﻌﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﺍﻧﻪ ﻻ ﺧﲑ ﰲ ﺍﻹﻓﺮﺍﻁ ‪٣١ .............‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺃﺩﳎﺘﺎ ﰲ ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﴩﻳﻦ ‪٣٨ ..........................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﲣﺺ ﺳﺒﻌﺔ ﺃﻧﻮﺍﻉ ﻣﻦ ﺍﻹﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻲ ﻵﻳﺎﺕ ﰲ ﺧﺘﺎﻡ ﺳﻮﺭﺓ ﺍﻟﻔﺘﺢ‪٣٩ ........‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٨٠‬‬
‫ﺗﺘﻤﺔ‪ :‬ﺍﻹﺧﺒﺎﺭ ﺍﻟﻐﻴﺒﻲ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ‪٤٥ ...................... ﴾G F E‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ‪٤٧ ........................................................................:‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ‪ :‬ﺣﻮﻝ ﺍﻧﺘﺴﺎﺏ »ﺧﻠﻮﴆ« ﻵﻝ ﺍﻟﺒﻴﺖ ‪٤٧ ....................................‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ‪ :‬ﺑﻴﺎﻥ ﻧﻘﺎﺋﺺ ﺩﻗﻴﻘﺔ ﰲ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪٤٨ ......................................‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺣﻮﻝ ﻋﻠﻢ »ﺍﳉﻔﺮ« ‪٥٢ .....................................................‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺟﻮﺍﺏ ﹴ‬
‫ﺷﺎﻑ ﻋﻦ ﺍﺩﻋﺎﺀ ﺃﻥ ﻟﻌﻴﺴﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺍﻟﺪ ﹰﺍ ‪٥٣ ....................‬‬
‫‪ -‬ﻭﺑﻴﺎﻥ ﻋﻠﺔ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﺍﻟﴩﻋﻴﺔ ‪٥٤ ................................................‬‬
‫ﺫﻳﻞ ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ ﺣﻮﻝ ﺍﺑﻦ ﻋﺮﰊ‪٥٦ ......................................................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﺎﴍﺓ‪ :‬ﺭﺳﺎﻟﺔ ﻟﻄﲈﺕ ﺍﻟﺮﺃﻓﺔ ﻭﺻﻔﻌﺎﺕ ﺍﻟﺮﲪﺔ ‪ -‬ﺑﻴﺎﻥ ﻣﺎ ﺗﻠﻘﺎﻩ ﺍﻷﺧﻮﺓ ﺍﻟﻌﺎﻣﻠﻮﻥ‬
‫ﻣﻦ ﻟﻄﲈﺕ ﺗﺄﺩﻳﺐ ﺭﺣﻴﻤﺔ ﺟﺮﺍﺀ ﺃﺧﻄﺎﺀ ﺃﺛﻨﺎﺀ ﺧﺪﻣﺘﻬﻢ ﺍﻟﻘﺮﺁﻥ ﰲ ﲬﺴﺔ ﻋﴩﺓ ﻣﺜﺎﻝ ‪٦٠ ........‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﳊﺎﺩﻳﺔ ﻋﴩﺓ‪ :‬ﻣﺮﻗﺎﺓ ﺍﻟﺴﻨﺔ ﻭﺗﺮﻳﺎﻕ ﻣﺮﺽ ﺍﻟﺒﺪﻋﺔ‪٧٢ .................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪ :‬ﺃﳘﻴﺔ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﻋﻨﺪ ﺍﺳﺘﻴﻼﺀ ﺍﻟﺒﺪﻉ ﺧﺎﺻﺔ‪٧٣ ................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﳌﺴﺘﻤﺴﻚ ﺑﺎﻟﺴﻨﺔ ﹲ‬
‫ﺃﻫﻞ ﳌﻘﺎﻡ ﺍﳌﺤﺒﻮﺑﻴﺔ ‪٧٣ .....................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺑﻴﺎﻥ ﺃﳘﻴﺔ ﺍﻟﺘﻤﺴﻚ ﺑﺎﻟﺴﻨﺔ ﰲ ﺳﻴﺎﺣﺔ ﺭﻭﺣﻴﺔ‪٧٤ ...............................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺣﺎﻟﺔ ﺭﻭﺣﻴﺔ ﻧﺎﺑﻌﺔ ﻣﻦ ﺍﻟﺘﺄﻣﻞ ﰲ ﺭﺍﺑﻄﺔ ﺍﳌﻮﺕ ‪٧٤ .............................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺇﻥ ﳏﺒﺔ ﺍﷲ ﺗﺴﺘﻠﺰﻡ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ‪٧٦ ...................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻛﻞ ﺑﺪﻋﺔ ﺿﻼﻟﺔ‪ ،‬ﻭﺑﻴﺎﻥ ﺃﻧﻮﺍﻉ ﺍﻟﺴﻨﻦ ‪٧٧ ...................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺍﻟﺴﻨﺔ ﺍﳌﻄﻬﺮﺓ ﺃﺩﺏ ﻋﻈﻴﻢ ‪٧٨ ...............................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﻣﺪ￯ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﻭﻣﺪ￯ ﺍﻟﺸﻘﺎﺀ ﰲ ﺗﺮﻛﻬﺎ‪٨٠ .......................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻛﺎﻓﻴﺔ ﳌﻦ ﻳﺒﺘﻐﻲ ﺍﻟﻨﻮﺭ ‪٨١ ......................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﻌﺎﴍﺓ‪ :‬ﳏﺒﺔ ﺍﷲ ﻭﳏﺒﺔ ﺭﺳﻮﻟﻪ ﷺ ‪٨٢ ..............................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﳊﺎﺩﻳﺔ ﻋﴩﺓ‪ :‬ﺛﻼﺙ ﻣﺴﺎﺋﻞ ‪٨٥ .....................................................‬‬
‫ﺍﻷﻭﱃ‪ :‬ﻣﻨﺎﺑﻊ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ‪٨٥ .............................................................‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪) :‬ﻛﺎﻥ ﹸﺧﻠﻘ ﹸﻪ ﺍﻟﻘﺮﺁﻥ(‪٨٦ .............................................................‬‬
‫ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻧﻪ ﷺ ﻳﻤﺜﻞ ﺍﻻﺳﺘﻘﺎﻣﺔ ﰲ ﲨﻴﻊ ﺃﻓﻌﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ﻭﺃﺣﻮﺍﻟﻪ ‪٨٦ ..........................‬‬
‫‪٥٨١‬‬ ‫ﻓــﻬــﺮﺱ ﺍﻟــﻤــﻮﺿــﻮﻋــﺎﺕ‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻋﴩﺓ‪ :‬ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻟﲔ‪٨٨ ................................................‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻧﻘﻄﺘﺎﻥ‪٨٩ .........................................................................‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺍﻟﺮﺯﻕ ﻧﻮﻋﺎﻥ ﻭﻻ ﻣﻮﺕ ﻣﻦ ﺍﳉﻮﻉ ‪٨٩ ..............................................‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺃﻧﻮﺍﻉ ﺍﻹﻣﻜﺎﻥ‪ :‬ﺍﻟﻌﻘﲇ ﻭﺍﻟﻌﺮﰲ ﻭﺍﻟﻌﺎﺩﻱ‪٩٠ .........................................‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﻣﺴﺄﻟﺘﺎﻥ ‪٩١ ........................................................................‬‬
‫ﺍﻷﻭﱃ‪ :‬ﻛﻮﻥ ﺍﻷﺭﺽ ﺫﺍﺕ ﺳﺒﻊ ﻃﺒﻘﺎﺕ ﻛﺎﻟﺴﲈﻭﺍﺕ ‪٩١ .....................................‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﺣﻮﻝ ﺍﻟﺴﲈﻭﺍﺕ ﺍﻟﺴﺒﻊ ‪٩٤ ..........................................................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻋﴩﺓ‪ :‬ﺭﺳﺎﻟﺔ ﺣﻜﻤﺔ ﺍﻻﺳﺘﻌﺎﺫﺓ ‪ -‬ﰲ ﺛﻼﺙ ﻋﴩ ﺇﺷﺎﺭﺓ ‪٩٩ ....................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻷﻭﱃ‪ :‬ﻣﺎ ﺍﻟﴪ ﰲ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ؟‪٩٩ .....................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﺎ ﺍﳊﻜﻤﺔ ﰲ ﺧﻠﻖ ﺍﻟﺸﻴﺎﻃﲔ ﻭﻫﻢ ﺍﻟﴩ ﺍﳌﺤﺾ؟‪١٠٠ ........................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﳌﺎﺫﺍ ﻳﻌﺪﹼ ﺍﻟﻜﺎﻓﺮ ﻣﺘﺠﺎﻭﺯ ﹰﺍ ﻋﲆ ﺣﻘﻮﻕ ﺍﳌﺨﻠﻮﻗﺎﺕ؟‪١٠٢ ........................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻟﻮﺟﻮﺩ ﺧﲑ ﳏﺾ ﻭﺍﻟﻌﺪﻡ ﴍ ﳏﺾ‪١٠٣ ..................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻟﹺ ﹶﻢ ﹸﻳﻐﻠﺐ ﺃﻫﻞ ﺍﻹﻳﲈﻥ ﺃﻣﺎﻡ ﺩﺳﺎﺋﺲ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﻀﻌﻴﻔﺔ؟ ‪١٠٤ ................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻋﻼﺝ ﺍﻟﻮﺳﺎﻭﺱ ‪١٠٥ ....................................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺧﻠﻖ ﺍﻟﴩ ﻟﻴﺲ ﺷﺮ ﹰﺍ ﻭﺇﻧﲈ ﻛﺴﺐ ﺍﻟﴩ ﴍ ‪ -‬ﻋﺪﻡ ﺇﺩﺭﺍﻙ ﺍﳌﻌﺘﺰﻟﺔ ﻫﺬﺍ ﺍﻟﴪ‬
‫‪ -‬ﻛﻴﻒ ﻳﺒﻘﻰ ﻣﺆﻣﻨ ﹰﺎ ﹶﻣﻦ ﺍﺭﺗﻜﺐ ﺍﻟﻜﺒﺎﺋﺮ؟ ‪١٠٧ ...............................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺍﻟﻜﻔﺮ ﻗﺴﲈﻥ ‪ -‬ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﲈ ‪ -‬ﻟﹺ ﹶﻢ ﻳﺴﻠﻚ ﺍﻟﻜﺜﲑﻭﻥ ﻃﺮﻳﻖ ﺍﻟﻜﻔﺮ؟‬
‫‪ -‬ﺟﺎﻧﺐ ﻣﻦ ﺭﲪﺔ ﺍﻟﻘﺮﺁﻥ ﻋﲆ ﺍﻟﻜﺎﻓﺮ‪١١٠ ...................................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﻗﺪ ﹸﻳﻐﻠﺐ ﺃﻫﻞ ﺍﳍﺪﺍﻳﺔ ﺃﻣﺎﻡ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ ‪ -‬ﺳﲑ ﺍﻟﻜﻮﻥ ﺣﺴﺐ‬
‫ﻗﺎﻧﻮﻥ ﺍﻟﺘﻐﲑ ﻭﺍﻟﺘﺤﻮﻝ ﻧﺤﻮ ﺍﻟﻜﲈﻝ ‪ -‬ﺍﻟﻔﺮﻕ ﺑﲔ ﻃﺮﻳﻖ ﺍﳍﺪﺍﻳﺔ ﻭﺍﻟﻀﻼﻟﺔ ‪ -‬ﳌﺎﺫﺍ ﱂ ﻳﺴﺘﻨﺪ‬
‫ﺍﻟﺮﺳﻮﻝ ﷺ ﺇﱃ ﺍﳌﻌﺠﺰﺍﺕ ﰲ ﲨﻴﻊ ﺃﻓﻌﺎﻟﻪ؟‪١١٢ ..............................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﻌﺎﴍﺓ‪ :‬ﺇﺛﺒﺎﺕ ﻭﺟﻮﺩ ﺍﻟﺸﻴﺎﻃﲔ ‪١١٥ ...............................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﳊﺎﺩﻳﺔ ﻋﴩﺓ‪ :‬ﺑﻴﺎﻥ ﻣﺎﻫﻴﺔ ﺍﻟﻜﻔﺮ ﻭﻏﻴﻆ ﺍﻟﻜﺎﺋﻨﺎﺕ ﻋﻠﻴﻪ‪١١٧ ...........................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﴩﺓ‪ :‬ﺃﺭﺑﻌﺔ ﺃﺳﺌﻠﺔ ﻭﺃﺟﻮﺑﺘﻬﺎ ‪١١٨ ............................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﴩﺓ‪ :‬ﺛﻼﺙ ﻧﻘﺎﻁ ﺣﻮﻝ ﺩﺳﺎﺋﺲ ﺍﻟﺸﻴﻄﺎﻥ ‪١٢٢ ...............................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻋﴩﺓ‪ :‬ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻟﲔ‪١٢٦ ..............................................:‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٨٢‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ‪ :‬ﺣﻮﻝ ﺍﻟﺜﻮﺭ ﻭﺍﳊﻮﺕ‪ ،‬ﻣﻊ ﺑﻴﺎﻥ ﺛﻼﺛﺔ ﺃﺳﺲ ﻭﺛﻼﺛﺔ ﺍﻭﺟﻪ‪١٢٦ ..................‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻷﻭﻝ‪ :‬ﺃﺧﻄﺎﺀ ﻋﻠﲈﺀ ﺑﻨﻲ ﺇﴎﺍﺋﻴﻞ ﺗﻌﻮﺩ ﺇﻟﻴﻬﻢ ﻻ ﺇﱃ ﺍﻹﺳﻼﻡ ‪١٢٧ ....................‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﲏ‪ :‬ﻛﻠﲈ ﺍﻧﺘﻘﻠﺖ ﺍﻟﺘﺸﺒﻴﻬﺎﺕ ﻭﺍﳌﺠﺎﺯﺍﺕ ﺇﱃ ﺍﻟﻌﻮﺍﻡ ﻋﺪﹼ ﺕ ﺣﻘﺎﺋﻖ‬
‫ﻣﻠﻤﻮﺳﺔ‪١٢٧ ...............................................................................‬‬
‫ﺍﻷﺳﺎﺱ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻓﻬﻢ ﻣﺘﺸﺎﲠﺎﺕ ﺍﳊﺪﻳﺚ‪١٢٨ ...............................................‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻷﻭﻝ‪ :‬ﺍﳌﻼﺋﻜﺔ ﺍﳌﴩﻓﻮﻥ ﻋﲆ ﺳﻠﻄﻨﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ‪١٢٨ .....................................‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﲏ‪ :‬ﺣﻘﻴﻘﺔ ﺍﳌﺠﺎﺯ ﰲ ﺟﻮﺍﺏ ﺍﻟﺮﺳﻮﻝ ﷺ ‪١٢٩ ......................................‬‬
‫ﺍﻟﻮﺟﻪ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺑﻴﺎﻥ ﺫﻟﻚ ﰲ ﺿﻮﺀ ﻋﻠﻢ ﺍﻟﻔﻠﻚ ﺍﳊﺪﻳﺚ‪١٣٠ ...................................‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ‪ :‬ﳜﺺ ﺃﻫﻞ ﺍﻟﻌﺒﺎﺀ ‪١٣١ ........................................................‬‬
‫ﺍﳌﻘﺎﻡ ﺍﻟﺜﺎﲏ‪ :‬ﻳﻀﻢ ﺳﺘﺔ ﻣﻦ ﺃﴎﺍﺭ  ‪١٣٣ .........................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﳋﺎﻣﺴﺔ ﻋﴩﺓ‪ :‬ﻓﻬﺎﺭﺱ ﺍﻟﻜﻠﲈﺕ ﻭﺍﳌﻜﺘﻮﺑﺎﺕ ﻭﺍﻟﻠﻤﻌﺎﺕ ﺇﱃ ﺍﻟﺮﺍﺑﻌﺔ ﻋﴩﺓ ‪١٤٣ ........‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻋﴩﺓ‪١٤٤ ................................................................ :‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ ﺍﳌﺜﲑ‪ :‬ﻛﻴﻒ ﳜﱪ ﺃﻫﻞ ﺍﻟﻮﻻﻳﺔ ﻋﲈ ﻫﻮ ﺧﻼﻑ ﺍﻟﻮﺍﻗﻊ؟ ‪١٤٤ ......................‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ ﺍﳌﺜﲑ‪ :‬ﻟﹺ ﹶﻢ ﻻ ﲥﺎﺟﻢ ﺳﻴﺎﺳﺔ ﺍﳌﺒﺘﺪﻉ ﻭﻻ ﺗﻘﻮﻡ ﺑﻤﺤﺎﻭﻟﺔ؟‪١٤٥ ......................‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ ﺍﳌﺜﲑ‪ :‬ﻟﹺ ﹶﻢ ﻋﺎﺭﺿﺖ ﺍﳊﺮﺏ ﺑﺸﺪﺓ؟ ‪١٤٦ .......................................‬‬
‫ﻓﻠ ﹶﻢ ﺗﻮﺹ ﺑﺄﺧﺬ ﺍﳊﺬﺭ‪١٤٧ ............................‬‬ ‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺮﺍﺑﻊ ﺍﳌﺜﲑ‪ :‬ﺍﻥ ﻣﺎ ﰲ ﻳﺪﻙ ﻧﻮﺭ ﹺ‬

‫ﺧﺎﲤﺔ‪ :‬ﺳﺆﺍﻝ ﺣﻮﻝ ﺍﻟﻠﺤﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﴩﻳﻔﺔ ‪١٤٨ ..............................................‬‬

‫ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ‪ :‬ﺍﳌﻌﻨﻰ ﺍﻟﻈﺎﻫﺮﻱ ﳊﻘﻴﻘﺔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ‪١٤٩ ............... ﴾8 7 6 5‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ‪ :‬ﺍﻳﻦ ﻳﻘﻊ ﺳﺪ ﺫﻱ ﺍﻟﻘﺮﻧﲔ؟ ﻭﻣﻦ ﻳﺄﺟﻮﺝ ﻭﻣﺄﺟﻮﺝ ‪١٥١ .........................‬‬
‫ﺳﺆﺍﻝ ﺣﻮﻝ ﺍﳌﻐﻴﺒﺎﺕ ﺍﳋﻤﺲ ‪١٥٣ ..........................................................‬‬
‫ﺳﺆﺍﻝ ﺣﻮﻝ ﺍﻟﻠﻄﺎﺋﻒ ﺍﻟﻌﴩ ‪١٥٧ ...........................................................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺑﻌﺔ ﻋﴩﺓ‪ :‬ﻣﺬﻛﺮﺍﺕ ﰲ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ‪١٥٩ ........................................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻷﻭﱃ‪ :‬ﺧﻄﺎﺏ ﺇﱃ ﺍﻟﻨﻔﺲ‪ :‬ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﻘﻠﺐ ﺃﻥ ﻳﺮﺗﺒﻂ ﺑﲈ ﻻ ﻳﺮﺍﻓﻘﻪ‪١٦٠ .................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻻ ﲢﺴﺒﻦ ﺃﳞﺎ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻣﺎ ﺳﻮ￯ ﺍﷲ ﺃﻋﻈﻢ ﻣﻨﻚ ﻭﻻ ﻧﻔﺴﻚ ﺃﻛﱪ‬
‫ﻣﻦ ﺃﻱ ﺷﺊ ‪١٦٠ ..........................................................................‬‬
‫‪٥٨٣‬‬ ‫ﻓــﻬــﺮﺱ ﺍﻟــﻤــﻮﺿــﻮﻋــﺎﺕ‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺯﻭﺍﻝ ﻓﻼ ﲢﻤﻞ ﻋﻠﻴﻬﺎ ﻣﺎ ﻻ ﻃﺎﻗﺔ ﳍﺎ ﺑﻪ ‪١٦١ ..........................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻛﻞ ﻓﺮﺩ ﺳﻴﻌﺎﺩ ﰲ ﺍﳊﴩ ﺍﻷﻛﱪ ﺑﻌﻴﻨﻪ ‪١٦١ ....................................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺣﻮﺍﺭ ﻣﻊ ﺍﻟﺸﺨﺼﻴﺔ ﺍﳌﻌﻨﻮﻳﺔ ﻷﻭﺭﻭﺑﺎ ‪-‬ﺃﻭﺭﻭﺑﺎ ﺍﺛﻨﺘﺎﻥ‪ -‬ﻻ ﺳﻌﺎﺩﺓ‬
‫ﺑﻼ ﺳﻌﺎﺩﺓ ﺍﻟﺮﻭﺡ ‪-‬ﻣﺜﺎﻝ ﻟﺒﻴﺎﻥ ﻧﻈﺮﺓ ﺃﻭﺭﻭﺑﺎ ﻟﻠﺤﻴﺎﺓ ﻭﺭﺅﻳﺔ ﺍﻟﻘﺮﺁﻥ ﳍﺎ‪ -‬ﺃﺳﺲ ﻭﺍﻫﻴﺔ‬
‫ﺗﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﺃﻭﺭﻭﺑﺎ ﻭﺩﺣﻀﻬﺎ‪ .‬ﻣﻘﺎﺭﻧﺔ ﺑﲔ ﺗﻠﻤﻴﺬ ﺃﻭﺭﻭﺑﺎ ﻭﺗﻠﻤﻴﺬ ﺍﻟﻘﺮﺁﻥ‪١٦٢ ...................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻻ ﻗﻴﻤﺔ ﻟﻜﺜﺮﺓ ﻋﺪﺩ ﺍﻟﻜﻔﺎﺭ ‪١٦٩ ............................................‬‬
‫ﻳﺤﺾ ﺍﳌﺴﻠﻤﲔ ﻋﲆ ﺍﻟﺘﻤﺴﻚ ﺑﺄﺫﻳﺎﻝ ﺃﻭﺭﻭﺑﺎ ‪١٧١ .............‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺧﻄﺎﺏ ﺇﱃ ﻣﻦ ﹼ‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﺜﺎﻣﻨﺔ‪ :‬ﺍﻟﻠﺬﺓ ﻭﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﺍﻷﱂ ﻭﺍﻟﺸﻘﺎﺀ ﰲ ﺍﻟﻜﺴﻞ ‪ -‬ﺍﻷﺟﺮﺓ ﺩﺍﺧﻠﺔ‬
‫ﰲ ﺍﻟﻌﻤﻞ ﻛﻞ ﺷﺊ ﻳﺸﻬﺪ ﻋﲆ ﺍﻟﻮﺣﺪﺍﻧﻴﺔ‪١٧٣ ................................................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﺘﺎﺳﻌﺔ‪ :‬ﺍﻟﻨﺒﻮﺓ ﺧﻼﺻﺔ ﺍﻟﻜﲈﻝ‪١٧٨ ..................................................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﻌﺎﴍﺓ‪ :‬ﺃﻧﻮﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ ‪ -‬ﻣﺎ ﻳﻘﺘﴤ ﻛﻞ ﻗﺴﻢ‪١٧٩ ...................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﳊﺎﺩﻳﺔ ﻋﴩﺓ‪ :‬ﺭﲪﺔ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻮﺍﺳﻌﺔ ﰲ ﻣﺮﺍﻋﺎﺗﻪ ﺃﻓﻬﺎﻡ ﺍﻟﻌﻮﺍﻡ‪١٨٠ ......................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﺜﺎﻧﻴﺔ ﻋﴩﺓ‪ :‬ﺗﴬﻉ ﻭﺩﻋﺎﺀ ‪١٨٠ .....................................................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﺜﺎﻟﺜﺔ ﻋﴩﺓ‪ :‬ﲬﺲ ﻣﺴﺎﺋﻞ ﹸﻳﻠﺘﺒﺲ ﻓﻴﻬﺎ‪١٨٢ ......................................... :‬‬
‫‪ -١‬ﻳﻠﺘﺒﺲ ﻋﲆ ﺩﻋﺎﺓ ﺍﳊﻖ‪ :‬ﻋﺪﻡ ﺍﻟﺘﻤﻴﻴﺰ ﺑﲔ ﻭﺍﺟﺐ ﺍﻟﻌﺒﺪ ﻭﻣﺎ ﻫﻮ ﻣﻮﻛﻮﻝ ﺇﱃ ﺍﷲ ‪١٨٢ ..........‬‬
‫‪ -٢‬ﻳﻠﺘﺒﺲ ﻋﲆ ﻗﺎﺭﺉ ﺍﻷﻭﺭﺍﺩ ﻭﺍﻷﺫﻛﺎﺭ‪ :‬ﻋﺪﻡ ﺭﺅﻳﺘﻪ ﺍﻟﻔﻮﺍﺋﺪ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺍﻟﺘﻲ ﻭﺟﺪﻫﺎ‬
‫ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﻟﺢ‪١٨٣ .......................................................................‬‬
‫‪ -٣‬ﻳﻠﺘﺒﺲ ﻋﲆ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻋﺪﻡ ﻣﻌﺮﻓﺔ ﺣﺪﹼ ﻩ ﻭﲡﺎﻭﺯﻩ ﻃﻮﺭﻩ ‪١٨٤ ...............................‬‬
‫‪ -٤‬ﻳﻠﺘﺒﺲ ﻋﲆ ﺍﻟﻜﺜﲑﻳﻦ‪ :‬ﺍﻋﺘﺒﺎﺭ ﺍﻟﺸﻴﺌﲔ ﻋﻠ ﹰﺔ ﻟﻶﺧﺮ ﻋﻨﺪ ﳎﻴﺌﻬﺎ ﻣﻌ ﹰﺎ ‪ -‬ﺑﻴﺎﻥ ﺍﻟﻔﺮﻕ‬
‫ﺑﲔ ﺍﻻﻗﱰﺍﻥ ﻭﺍﻟﻌﻠﺔ ﻭﻭﺿﻊ ﻣﻴﺰﺍﻥ ﳌﻌﺮﻓﺔ ﺍﻟﴩﻙ ﺍﳋﻔﻲ ‪١٨٥ .................................‬‬
‫‪ -٥‬ﻳﻠﺘﺒﺲ ﻋﲆ ﺍﳉﲈﻋﺔ‪ :‬ﺃﻣﺮ ﻣﺮﺷﺪﻫﻢ‪ ،‬ﻳﺴﻨﺪﻭﻥ ﺍﻟﻴﻪ ﺣﺼﻴﻠﺔ ﻋﻤﻠﻬﻢ ﻭﻳﻨﻈﺮﻭﻥ ﺍﻟﻴﻪ‬
‫ﻛﺄﻧﻪ ﺍﳌﺼﺪﺭ‪١٨٧ ...........................................................................‬‬
‫ﺍﳌﺬﻛﺮﺓ ﺍﻟﺮﺍﺑﻌﺔ ﻋﴩﺓ‪ :‬ﺃﺭﺑﻌﺔ ﺭﻣﻮﺯ ﲣﺺ ﺍﻟﺘﻮﺣﻴﺪ‪١٨٨ .......................................‬‬
‫‪ -١‬ﻻ ﻣﻌﺒﻮﺩ ﻳﻠﻴﻖ ﺑﺎﻹﻧﺴﺎﻥ ﹼﺇﻻ ﺍﻟﺬﻱ ﳛﻜﻢ ﺍﻷﺭﺽ ﻭﺍﻟﺴﲈﺀ ‪١٨٨ .............................‬‬
‫‪ -٢‬ﻣﺎ ﰲ ﻓﻄﺮﺓ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺣﺐ ﺍﻟﺒﻘﺎﺀ ﻫﻮ ﹴ‬
‫ﲡﻞ ﻻﺳﻢ ﺍﻟﺒﺎﻗﻲ ﺫﻱ ﺍﳉﻼﻝ‪١٨٩ ..................‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٨٤‬‬
‫‪ -٣‬ﺍﺣﺬﺭ ﺃﻥ ﻳﻐﺮﻕ ﺍﻟﻄﻒ ﻟﻄﺎﺋﻔﻚ ﰲ ﺃﻛﻠﺔ ﺃﻭ ﻛﻠﻤﺔ‪١٨٩ .....................................‬‬
‫‪ -٤‬ﺩﻧﻴﺎﻙ ﻗﱪ ﻓﺎﻧﺴﻞ ﻣﻨﻬﺎ ﻭﺍﺩﺧﻞ ﻣﺪﺍﺭﺝ ﺣﻴﺎﺓ ﺃﺭﺣﺐ ‪١٩٠ ..................................‬‬
‫ﺍﳌﺬﻛﺮ ﺍﳋﺎﻣﺴﺔ ﻋﴩﺓ‪ :‬ﺍﳌﺴﺄﻟﺔ ﺍﻷﻭﱃ‪ :‬ﲡﲇ ﺍﺳﻢ ﺍﷲ ﺍﳊﻔﻴﻆ ‪١٩١ .............................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻋﴩﺓ‪ :‬ﺭﺳﺎﻟﺔ ﺍﻻﻗﺘﺼﺎﺩ ‪١٩٣ .................................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻻﻗﺘﺼﺎﺩ ﺷﻜﺮ ﻣﻌﻨﻮﻱ ﻭﺍﻹﴎﺍﻑ ﺍﺳﺘﺨﻔﺎﻑ ﺑﺎﻟﻨﻌﻤﺔ ‪١٩٣ .....................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻻﻗﺘﺼﺎﺩ ﺍﻧﺴﺠﺎﻡ ﻣﻊ ﺍﳊﻜﻤﺔ ﺍﻹﳍﻴﺔ ﻭﺍﻹﴎﺍﻑ ﻳﻨﺎﻗﻀﻬﺎ ‪١٩٤ ..................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﺘﲈﺱ ﺍﻟﻠﺬﺓ ﻷﺟﻞ ﺍﻟﺸﻜﺮ‪١٩٥ ................................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻻﻗﺘﺼﺎﺩ ﺳﺒﺐ ﻟﻠﻌﺰﺓ ‪١٩٦ ...................................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﻻﻗﺘﺼﺎﺩ ﺳﺒﺐ ﻟﻠﱪﻛﺔ ﻭﺍﻟﻠﺬﺓ ‪١٩٩ ..........................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﻻ ﻋﻼﻗﺔ ﻟﻼﻗﺘﺼﺎﺩ ﺑﺎﳋﺴﺔ‪٢٠٠ .............................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺍﻟﻘﻨﺎﻋﺔ ﻛﻨﺰ ﻻ ﻳﻔﻨﻰ ﻭﺍﳊﺮﺹ ﺳﺒﺐ ﺍﳊﺮﻣﺎﻥ‪٢٠٢ .............................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﻌﴩﻭﻥ‪ :‬ﺭﺳﺎﻟﺔ ﺍﻹﺧﻼﺹ )‪٢٠٦ ................................................(١‬‬
‫ﺳﺆﺍﻝ‪ :‬ﻟﹺ ﹶﻢ ﳜﺘﻠﻒ ﺃﻫﻞ ﺍﳊﻖ ﺑﻴﻨﲈ ﻳﺘﻔﻖ ﺃﻫﻞ ﺍﻟﻀﻼﻟﺔ؟‪٢٠٧ ....................................‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻷﻭﻝ‪ :‬ﺗﻮﺟﻪ ﻭﻇﻴﻔﺔ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﺇﱃ ﺍﳉﻤﻴﻊ ﻭﻋﺪﻡ ﺗﻌﲔ ﺃﺟﻮﺭﻫﻢ‬
‫ﻭﻋﻼﺝ ﺫﻟﻚ ﺑﺎﻹﺧﻼﺹ ‪٢٠٧ .............................................................‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﲏ‪ :‬ﻋﺪﻡ ﻭﺟﺪﺍﻥ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﺃﻧﻔﺴﻬﻢ ﺑﺤﺎﺟﺔ ﺇﱃ ﺍﻻﺗﻔﺎﻕ ﻭﻋﻼﺟﻪ ﰲ ﺗﺴﻌﺔ‬
‫ﺃﻣﻮﺭ ﻣﻦ ﺍﻟﻌﻤﻞ ﺍﻹﳚﺎﰊ ﺍﻟﺒﻨﹼﺎﺀ ‪٢٠٨ .........................................................‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺳﻮﺀ ﺍﺳﺘﻌﲈﻝ ﻋﻠﻮ ﺍﳍﻤﺔ ﺍﳌﻔﴤ ﺇﱃ ﺍﻻﺧﺘﻼﻑ‪ ،‬ﻭﻋﻼﺟﻪ ﻫﻮ ﺍﻟﻌﻠﻢ‬
‫ﺑﺄﻥ ﺭﴇ ﺍﷲ ﻳﻨﺎﻝ ﺑﺎﻹﺧﻼﺹ ﻻ ﺑﻜﺜﺮﺓ ﺍﻻﺗﺒﺎﻉ‪٢١٠ .........................................‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﺜﺒﺎﺕ ﻋﲆ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﻋﻼﺟﻪ ﻫﻮ ﺭﺑﻂ ﺍﳌﺤﺒﺔ ﻣﻊ ﺍﻟﺴﺎﻟﻜﲔ‬
‫ﰲ ﻣﻨﻬﺞ ﺍﳊﻖ ﻣﻊ ﺗﺮﻙ ﴍﻑ ﺍﻟﻘﺪﻭﺓ ﳍﻢ‪٢١٢ ................................................‬‬
‫ﺍﻟﺴﺒﺐ ﺍﳋﺎﻣﺲ‪ :‬ﻋﺪﻡ ﺍﻟﺸﻌﻮﺭ ﺑﺎﳊﺎﺟﺔ ﺇﱃ ﺍﻟﻘﻮﺓ ﺍﻟﻜﺎﻣﻨﺔ ﰲ ﺍﻻﺗﻔﺎﻕ‪ .‬ﻭﻋﻼﺟﻪ ﺍﻟﻌﻤﻞ‬
‫ﻭﻓﻖ ﺩﺳﺘﻮﺭ ﺍﻟﺘﻌﺎﻭﻥ‪ ،‬ﻭﻣﻌﺮﻓﺔ ﴐﺭ ﺍﻻﺧﺘﻼﻑ ‪٢١٣ .........................................‬‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺗﺸﺘﺖ ﺍﻟﻨﻈﺮ ﺿﻤﻦ ﻣﺴﺎﺋﻞ ﻣﻬﻤﺔ‪ .‬ﻭﻋﻼﺟﻪ ﺍﻟﻌﻔﻮ ﻋﻦ ﻫﻔﻮﺍﺕ‬
‫ﺍﻵﺧﺮﻳﻦ ﻭﺍﻟﺼﻔﺢ ﻋﻨﻬﻢ‪ .‬ﺍﳌﺮﻭﺭ ﻋﲆ ﺍﳌﻨﺎﺯﻋﺎﺕ ﻣﺮ ﺍﻟﻜﺮﺍﻡ ﻭﺍﻟﺪﻋﻮﺓ ﺇﱃ ﺗﺮﻛﻬﺎ‪٢١٥ .............‬‬
‫‪٥٨٥‬‬ ‫ﻓــﻬــﺮﺱ ﺍﻟــﻤــﻮﺿــﻮﻋــﺎﺕ‬
‫ﺍﻟﺴﺒﺐ ﺍﻟﺴﺎﺑﻊ‪ :‬ﻋﺪﻡ ﺍﳊﻔﺎﻅ ﻋﲆ ﻓﻀﺎﺋﻞ ﻣﻨﻬﺞ ﺍﳊﻖ ﻭﺍﻟﻌﺠﺰ ﻋﻦ ﺍﻟﻌﻤﻞ ﺿﻤﻦ‬
‫ﻣﻨﺎﻗﺸﺔ ﴍﻳﻔﺔ‪ .‬ﻭﻋﻼﺟﻪ ﺍﲥﺎﻡ ﺍﳌﺮﺀ ﻧﻔﺴﻪ ﻭﺍﻻﻧﺤﻴﺎﺯ ﺇﱃ ﳖﺞ ﺍﳊﻖ ‪٢١٧ ........................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﳊﺎﺩﻳﺔ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﺭﺳﺎﻟﺔ ﺍﻹﺧﻼﺹ )‪٢٢٠ ....................................... (٢‬‬
‫ﺃﳘﻴﺔ ﺍﻹﺧﻼﺹ‪٢٢١ .......................................................................‬‬
‫ﺩﺳﺎﺗﲑ ﺍﻹﺧﻼﺹ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺍﺑﺘﻐﺎﺀ ﺭﴇ ﺍﷲ ﰲ ﺍﻷﻋﲈﻝ ‪٢٢٢ ......................................................‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﺗﺮﻙ ﺍﻧﺘﻘﺎﺩ ﺍﻹﺧﻮﺍﻥ ‪٢٢٢ .............................................................‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻟﻘﻮﺓ ﰲ ﺍﳊﻖ‪٢٢٤ ..................................................................‬‬
‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﻻﻓﺘﺨﺎﺭ ﺑﻤﺰﺍﻳﺎ ﺍﻹﺧﻮﺍﻥ ‪٢٢٥ .......................................................‬‬
‫ﻭﺳﺎﺋﻞ ﻛﺴﺐ ﺍﻹﺧﻼﺹ‪:‬‬
‫ﺃﻭ ﹰﻻ‪ :‬ﺭﺍﺑﻄﺔ ﺍﳌﻮﺕ ‪٢٢٥ .....................................................................‬‬
‫ﺛﺎﻧﻴ ﹰﺎ‪ :‬ﺍﻟﺘﺄﻣﻞ ﺍﻹﻳﲈﲏ ﰲ ﺍﳌﺨﻠﻮﻗﺎﺕ‪٢٢٦ ......................................................‬‬
‫ﻣﻮﺍﻧﻊ ﺍﻹﺧﻼﺹ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺍﳊﺴﺪ ﺍﻟﻨﺎﺷﺊ ﻣﻦ ﺍﳌﻨﺎﻓﻊ ﺍﳌﺎﺩﻳﺔ ‪٢٢٧ ...............................‬‬
‫ﻣﺜﺎﻻﻥ ﻹﺩﺍﻣﺔ ﺍﻹﺧﻼﺹ‪٢٢٨ ...............................................................‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﺣﺐ ﺍﳉﺎﻩ ﻭﺍﻟﺘﻄﻠﻊ ﺇﱃ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ‪٢٢٩ ..............................................‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳋﻮﻑ ﻭﺍﻟﻄﻤﻊ ‪٢٣١ ...............................................................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻧﻴﺔ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﺭﺳﺎﻟﺔ ﺍﻹﺷﺎﺭﺍﺕ ﺍﻟﺜﻼﺙ ‪٢٣٤ .....................................‬‬
‫ﺍﻷﻭﱃ‪ :‬ﻟﹺ ﹶﻢ ﻳﺘﺪﺧﻞ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺑﺄﻣﻮﺭ ﺁﺧﺮﺗﻚ؟ ‪٢٣٥ ...........................................‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﻟﹺ ﹶﻢ ﻻ ﺗﺮﺍﺟﻌﻨﺎ‪ ،‬ﺛﻢ ﺗﺸﻜﻮ؟ ‪٢٣٧ .......................................................‬‬
‫ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻠﻴﻚ ﺍﻻﻧﻘﻴﺎﺩ ﻟﻘﻮﺍﻧﲔ ﺍﳉﻤﻬﻮﺭﻳﺔ! ‪٢٤٠ .............................................‬‬
‫ﺍﳋﺎﲤﺔ‪ :‬ﺍﻋﺘﺪﺍﺀ ﻣﺤ ﹼﻴﺮ ﻳﻮﺟﺐ ﺍﻟﺸﻜﺮﺍﻥ ‪٢٤٣ ..................................................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﺭﺳﺎﻟﺔ ﺍﻟﻄﺒﻴﻌﺔ‪٢٤٥ ................................................‬‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﺑﻴﺎﻥ ﻣﺎﻫﻴﺔ ﻣﺴﻠﻚ ﺍﳉﺎﺣﺪﻳﻦ ﻣﻦ ﺍﻟﻄﺒﻴﻌﻴﲔ‪٢٤٥ ........................................‬‬
‫ﺗﻨﺒﻴﻪ ﺁﺧﺮ‪ :‬ﺳﺒﺐ ﺗﺄﻟﻴﻒ ﻫﺬﻩ ﺍﻟﺮﺳﺎﻟﺔ‪٢٤٦ ....................................................‬‬
‫ﺍﳌﻘﺪﻣﺔ‪ :‬ﺛﻼﺙ ﻛﻠﲈﺕ ﲣﺮﺝ ﻣﻦ ﺃﻓﻮﺍﻩ ﺍﻟﻨﺎﺱ ﺗﻔﻮﺡ ﻣﻨﻬﺎ ﺭﺍﺋﺤﺔ ﺍﻟﻜﻔﺮ ‪٢٤٧ .....................‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٨٦‬‬
‫ﺍﻟﻄﺮﻳﻖ ﺍﻷﻭﻝ‪ :‬ﻗﻮﳍﻢ ﻋﻦ ﺍﻟﴚﺀ‪ :‬ﺍﺟﺘﲈﻉ ﺍﻷﺳﺒﺎﺏ ﻳﺆﺩﻱ ﺇﱃ ﺗﺸﻜﻴﻞ ﺍﻷﺷﻴﺎﺀ ‪٢٤٨ .............‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻷﻭﻝ‪ :‬ﺍﺳﺘﺤﻀﺎﺭ ﺍﻷﺩﻭﻳﺔ ﰲ ﺍﻟﺼﻴﺪﻟﻴﺔ ﻣﺼﺎﺩﻓﺔ ﳏﺎﻝ ‪٢٤٨ .............................‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﲏ‪ :‬ﺍﺟﺘﲈﻉ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻀﺎﺩﺓ ﺑﻨﻔﺴﻬﺎ ﺑﺎﻧﺘﻈﺎﻡ ﺗﺎﻡ ﻭﻣﻴﺰﺍﻥ ﺩﻗﻴﻖ ‪٢٤٩ ..................‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺇﺳﻨﺎﺩ ﺍﳌﻮﺟﻮﺩ ﺍﳌﻨﺘﻈﻢ ﺇﱃ ﺃﻳﺪﻱ ﺍﻷﺳﺒﺎﺏ‪ ،‬ﳏﺎﻝ ﻇﺎﻫﺮ ‪٢٥٠ ....................‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻗﻮﳍﻢ‪ :‬ﺗﺸﻜﻞ ﺍﳌﻮﺟﻮﺩﺍﺕ ﺑﻨﻔﺴﻬﺎ ‪٢٥١ ........................................‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻷﻭﻝ‪ :‬ﻳﻠﺰﻡ ﻗﺒﻮﻝ ﻋﲔ ﺗﺮ￯ ﻛﻞ ﺷﺊ ﰲ ﻛﻞ ﺫﺭﺓ ‪٢٥١ ..................................‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﲏ‪ :‬ﻻﺑﺪ ﺃﻥ ﺗﻜﻮﻥ ﻛﻞ ﺫﺭﺓ ﺣﺎﻛﻤﺔ ﻭﳏﻜﻮﻣﺔ ﰲ ﺍﻟﻮﻗﺖ ﻧﻔﺴﻪ‪٢٥٢ ....................‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﻠﺰﻡ ﻭﺟﻮﺩ ﻗﻮﺍﻟﺐ ﺑﻌﺪﺩ ﺍﳌﺮﻛﺒﺎﺕ ﺍﻟﻌﺎﻣﻠﺔ ﰲ ﺍﳉﺴﻢ ‪٢٥٢ ......................‬‬
‫ﺍﻟﻜﻠﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﻗﻮﳍﻢ ﻋﻦ ﺍﻟﴚﺀ‪ :‬ﺍﻗﺘﻀﺘﻪ ﺍﻟﻄﺒﻴﻌﺔ‪٢٥٣ ........................................‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻷﻭﻝ‪ :‬ﻳﻠﺰﻡ ﻋﲆ ﺍﻟﻄﺒﻴﻌﺔ ﺃﻥ ﺗﻀﻊ ﰲ ﻛﻞ ﳾﺀ ﺃﺟﻬﺰﺓ ﻣﻌﻨﻮﻳﺔ ‪٢٥٣ ......................‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﲏ‪ :‬ﻳﻠﺰﻡ ﻋﲆ ﺍﻟﻄﺒﻴﻌﺔ ﺇﺣﻀﺎﺭ ﻣﻌﺎﻣﻞ ﻻ ﺣﺪﹼ ﳍﺎ ﰲ ﺣﻔﻨﺔ ﺗﺮﺍﺏ ‪٢٥٤ ..................‬‬
‫ﺍﳌﺤﺎﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻳﻮﺿﺢ ﺑﻤﺜﺎﻟﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺩﺧﻮﻝ ﺇﻧﺴﺎﻥ ﺑﺪﺍﺋﻲ ﻗﺼﺮ ﹰﺍ ﻓﺨﻤ ﹰﺎ ‪٢٥٧ ................................................‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﺩﺧﻮﻝ ﺇﻧﺴﺎﻥ ﻣﻌﺰﻭﻝ ﻋﻦ ﺍﻟﻌﺎﱂ ﻣﻌﺴﻜﺮ ﹰﺍ ﻭﺟﺎﻣﻊ ﺍﻳﺎﺻﻮﻓﻴﺎ ‪٢٥٩ ........................‬‬
‫ﺧﻼﺻﺔ ﺍﻟﺒﺤﺚ ﺃﻥ ﺍﻟﻄﺒﻴﻌﺔ ﳎﻤﻮﻋﺔ ﻗﻮﺍﻧﲔ ﻭﻟﻴﺴﺖ ﻗﺎﺩﺭﺓ ‪٢٦٠ ...............................‬‬
‫ﺍﳋﺎﲤﺔ‪ :‬ﺍﻟﺴﺆﺍﻝ ﺍﻷﻭﻝ‪ :‬ﻣﺎ ﺣﺎﺟﺔ ﺍﻟﺮﺏ ﺳﺒﺤﺎﻧﻪ ﺇﱃ ﻋﺒﺎﺩﺍﺗﻨﺎ؟‪٢٦٦ .............................‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﲏ‪ :‬ﺃﻳﻦ ﻳﻜﻤﻦ ﴎ ﺍﳊﻘﻴﻘﺔ‪ :‬ﺳﻬﻮﻟﺔ ﺍﻹﳚﺎﺩ؟ ‪٢٦٨ ..................................‬‬
‫ﺍﻟﺴﺆﺍﻝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻣﺎ ﻣﻌﻨﻰ ﻣﺎ ﻳﻘﻮﻟﻪ ﺍﻟﻔﻼﺳﻔﺔ‪ :‬ﻻ ﻳﺴﺘﺤﺪﺙ ﺷﺊ ﻣﻦ ﺍﻟﻌﺪﻡ ‪٢٧١ ................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺮﺍﺑﻌﺔ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﺭﺳﺎﻟﺔ ﺍﳊﺠﺎﺏ‪٢٧٤ ..............................................‬‬
‫ﺍﳊﻜﻤﺔ ﺍﻷﻭﱃ‪ :‬ﺍﳊﺠﺎﺏ ﺃﻣﺮ ﻓﻄﺮﻱ ﻟﻠﻨﺴﺎﺀ ﻭﺍﻟﺘﱪﺝ ﻳﻨﺎﻗﺾ ﺍﻟﻔﻄﺮﺓ‪٢٧٥ .......................‬‬
‫ﺍﳊﻜﻤﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﳌﺮﺃﺓ ﻟﻴﺴﺖ ﺻﺎﺣﺒﺔ ﺯﻭﺟﻬﺎ ﰲ ﺣﻴﺎﺓ ﺩﻧﻴﻮﻳﺔ ﻭﺣﺪﻫﺎ‪٢٧٦ .......................‬‬
‫ﺍﳊﻜﻤﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺳﻌﺎﺩﺓ ﺍﻷﴎﺓ ﻫﻲ ﺑﺎﻟﺜﻘﺔ ﺍﳌﺘﺒﺎﺩﻟﺔ ﺑﲔ ﺍﻟﺰﻭﺟﲔ ﻭﺍﻟﺘﱪﺝ ﳜﻞ ﲠﺎ ‪٢٧٧ ...........‬‬
‫ﺍﳊﻜﻤﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﻓﺘﻨﺔ ﺍﻟﻨﺴﺎﺀ ﰲ ﺁﺧﺮ ﺍﻟﺰﻣﺎﻥ ‪٢٧٨ ..............................................‬‬
‫ﺣﻮﺍﺭ ﻣﻊ ﺍﳌﺆﻣﻨﺎﺕ‪ ،‬ﺃﺧﻮﺍﰐ ﰲ ﺍﻵﺧﺮﺓ ‪٢٨٠ ..................................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﻨﺴﺎﺀ ﺭﺍﺋﺪﺍﺕ ﺍﻟﺸﻔﻘﺔ ﻭﺑﻄﻼﺕ ﺍﳊﻨﺎﻥ ‪٢٨٠ ...................................‬‬
‫‪٥٨٧‬‬ ‫ﻓــﻬــﺮﺱ ﺍﻟــﻤــﻮﺿــﻮﻋــﺎﺕ‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺩﻭﺭ ﺍﳉﻤﻌﻴﺎﺕ ﺍﳌﻔﺴﺪﺓ ﰲ ﺇﺿﻼﻝ ﺍﻟﻨﺴﺎﺀ ﺍﻟﻐﺎﻓﻼﺕ‪ ،‬ﻭﻋﻼﺟﻬﺎ‪٢٨٣ .............‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﰲ ﺍﻷﺫﻭﺍﻕ ﺍﳋﺎﺭﺟﺔ ﻋﻦ ﺣﺪﻭﺩ ﺍﻟﴩﻉ ﺁﻻﻡ ﺃﺿﻌﺎﻑ ﻟﺬﺍﺋﺬﻫﺎ‪٢٨٥ ...............‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﳋﺎﻣﺴﺔ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﺭﺳﺎﻟﺔ ﺍﳌﺮﴇ ‪٢٨٩ ..............................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻷﻭﻝ‪ :‬ﺍﳌﺮﺽ ﻳﻜﺴﺒﻚ ﺃﺭﺑﺎﺣ ﹰﺎ ﻃﺎﺋﻠﺔ‪٢٩٠ .............................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﲏ‪ :‬ﺍﳌﺮﺽ ﳛﻮﻝ ﺩﻗﺎﺋﻖ ﺍﻟﻌﻤﺮ ﺇﱃ ﺳﺎﻋﺎﺕ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ‪٢٩٠ ..........................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﳌﺮﺽ ﻣﺮﺷﺪ ﻧﺎﺻﺢ ‪٢٩١ ....................................................‬‬
‫ﻳﻌﺮﻓﻚ ﺑﺄﺳﲈﺀ ﺍﷲ ﺍﳊﺴﻨﻰ ‪٢٩٢ ........................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳌﺮﺽ ﹼ‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳌﺮﺽ ﺇﺣﺴﺎﻥ ﺇﳍﻲ‪٢٩٣ ....................................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﻛﻞ ﺣﺎﻝ ﻳﺰﻭﻝ‪ ،‬ﻓﻜﺮ ﰲ ﺍﻟﺜﻮﺍﺏ‪٢٩٣ ........................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﳌﺮﺽ ﻳﺬﻛﺮﻙ ﺑﻌﺪﻡ ﺍﻹﺧﻼﺩ ﺇﱃ ﺍﻟﺪﻧﻴﺎ‪٢٩٤ .................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺍﳌﺮﺽ ﻳﺬﻳﻘﻚ ﻟﺬﺓ ﺍﻟﻨﻌﻤﺔ ‪٢٩٥ ...............................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺍﳌﺮﺽ ﻳﻜ ﹼﻔﺮ ﺍﻟﺬﻧﻮﺏ‪٢٩٥ ....................................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺍﳌﻮﺕ ﻟﻴﺲ ﻣﺨﻴﻔ ﹰﺎ ﰲ ﺫﺍﺗﻪ ‪٢٩٦ ...............................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﻌﺎﴍ‪ :‬ﺍﻟﺘﻔﻜﺮ ﰲ ﺍﻟﺜﻮﺍﺏ ﻳﺰﻳﻞ ﺍﻟﻘﻠﻖ‪٢٩٧ ............................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﳊﺎﺩﻱ ﻋﴩ‪ :‬ﺍﳌﺮﺽ ﳞﺐ ﻟﻚ ﻟﺬﺓ ﻣﻌﻨﻮﻳﺔ ‪٢٩٨ .......................................‬‬
‫ﻳﻔﺠﺮ ﻳﻨﺎﺑﻴﻊ ﺍﻟﺪﻋﺎﺀ ‪٢٩٨ ..........................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﲏ ﻋﴩ‪ :‬ﺍﳌﺮﺽ ﹼ‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﻟﺚ ﻋﴩ‪ :‬ﻳﺒﻠﻎ ﺍﻟﻌﺒﺪﹸ ﺑﺎﳌﺮﺽ ﻣﺎ ﻻ ﻳﺒﻠﻐﻪ ﺑﺎﻟﻌﻤﻞ ‪٢٩٩ ..............................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺮﺍﺑﻊ ﻋﴩ‪ :‬ﺍﻟﻌﲔ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ ﺍﳌﻌﻨﻮﻳﺔ‪٣٠٠ ..............................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﳋﺎﻣﺲ ﻋﴩ‪ :‬ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﺑﻼ ﹰﺀ ‪٣٠١ ..................................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺴﺎﺩﺱ ﻋﴩ‪ :‬ﺍﳌﺮﺽ ﻳﻨﻘﺬ ﺻﺎﺣﺒﻪ ﻣﻦ ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﻟﻨﺎﺱ ‪٣٠٢ .....................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺴﺎﺑﻊ ﻋﴩ‪ :‬ﺭﻋﺎﻳﺔ ﺍﳌﺮﴇ ﻭﻋﻴﺎﺩﲥﻢ ﺳﻨﺔ ﻧﺒﻮﻳﺔ‪٣٠٣ ..................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﻣﻦ ﻋﴩ‪ :‬ﺍﻧﻈﺮ ﺇﱃ ﻣﻦ ﻫﻮ ﺃﺷﺪ ﻣﻨﻚ ﻣﺼﻴﺒﺔ ‪٣٠٤ ...................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺘﺎﺳﻊ ﻋﴩ‪ :‬ﺍﳌﺮﺽ ﻳﺼﻔﻰ ﺍﳊﻴﺎﺓ ﻭﻳﱪﺯ ﺍﻷﺳﲈﺀ ﺍﳊﺴﻨﻰ ‪٣٠٦ .........................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﻌﴩﻭﻥ‪ :‬ﻋﻼﺝ ﺍﳌﺮﺽ ﺍﳊﻘﻴﻘﻲ ﻭﺍﻟﻮﳘﻲ ‪٣٠٧ .......................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﳊﺎﺩﻱ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﺍﻟﻠﺬﺓ ﺍﳌﻌﻨﻮﻳﺔ ﺍﳌﺤﻴﻄﺔ ﺑﺎﳌﺮﻳﺾ ‪٣٠٨ ...............................‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٨٨‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﲏ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﳌﺎﺫﺍ ﹸﻳﻌﺪ ﺍﻟﺸﻠﻞ ﻣﻦ ﺍﻷﻣﺮﺍﺽ ﺍﳌﺒﺎﺭﻛﺔ ‪٣٠٩ ..........................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺜﺎﻟﺚ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﻧﻈﺮ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﺇﱃ ﺍﳌﺮﻳﺾ‪٣٠٩ .................................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﻟﺮﺍﺑﻊ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﺃﻣﺮﺍﺽ ﺍﻷﻃﻔﺎﻝ ﻭﺭﻋﺎﻳﺔ ﺍﻟﺸﻴﻮﺥ‪٣١٠ ..............................‬‬
‫ﺍﻟﺪﻭﺍﺀ ﺍﳋﺎﻣﺲ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﺍﻟﻌﻼﺝ ﺍﻟﻘﺪﳼ‪٣١١ .............................................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺴﺎﺩﺳﺔ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﺭﺳﺎﻟﺔ ﺍﻟﺸﻴﻮﺥ‪٣١٢ .............................................‬‬
‫ﺗﻨﺒﻴﻪ ‪٣١٢ ..................................................................................‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻷﻭﻝ‪ :‬ﺇﻥ ﻣﻨﺒﻊ ﻣﺎ ﺳﻴﺬﻛﺮ ﻣﻦ ﺑﻮﺍﺭﻕ ﺍﻟﺮﺟﺎﺀ ﻫﻮ ﺍﻹﻳﲈﻥ ‪٣١٣ ..........................‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﲏ‪ :‬ﲡﲇ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ﳛﻮﻝ ﺍﳊﺰﻥ ﺍﳌﺆﱂ ﰲ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺇﱃ ﻓﺮﺡ ﻣﴩﻕ ‪٣١٤ .........‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺍﻧﻜﺸﺎﻑ ﻧﻮﺭ ﺍﻟﻨﺒﻲ ﷺ ﻭﺷﻔﺎﻋﺘﻪ ﻫﻮ ﺍﻟﺒﻠﺴﻢ ﺍﻟﺸﺎﰲ ﻭﻧﻮﺭ ﺍﻟﺮﺟﺎﺀ ‪٣١٤ .........‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺇﻣﺪﺍﺩ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﺰﻳﻞ ﺍﻟﻴﺄﺱ ‪٣١٦ ........................................‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﳋﺎﻣﺲ‪ :‬ﺍﻹﻳﲈﻥ ﺑﺎﻵﺧﺮﺓ ﻳﻤﻨﺢ ﻧﻮﺭ ﹰﺍ ﻻ ﻳﻨﻄﻔﺊ ﻭﺭﺟﺎﺀ ﻻ ﳜﻴﺐ ‪٣١٧ ...................‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺴﺎﺩﺱ‪ :‬ﺍﻹﻳﲈﻥ ﺑﺎﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻳﻤﻨﺢ ﺍﻹﻧﺲ ﻭﺍﻟﺴﻠﻮﺍﻥ‪٣٢٠ ..........................‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺴﺎﺑﻊ‪ :‬ﺃﻧﻮﺍﺭ ﺍﻹﻳﲈﻥ ﺗﺒﺪﺩ ﺍﻟﻈﻠﲈﺕ ﻣﻦ ﺍﳉﻬﺎﺕ ﺍﻟﺴﺖ‪٣٢١ ...........................‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﻣﻦ‪ :‬ﺑﺸﺎﺭﺓ ﺍﻟﻘﺮﺁﻥ ﺗﻘﻮﺩ ﺇﱃ ﻭﺟﺪﺍﻥ ﺍﻟﺪﻭﺍﺀ ﰲ ﺍﻟﺪﺍﺀ ﻧﻔﺴﻪ ‪٣٢٥ ......................‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺘﺎﺳﻊ‪ :‬ﺍﻟﻌﺠﺰ ﻭﺍﻟﻀﻌﻒ ﰲ ﺍﻟﺸﻴﺨﻮﺧﺔ ﺷﻔﻴﻌﺎﻥ ﻟﺪ￯ ﺑﺎﺏ ﺍﻟﺮﲪﺔ ﺍﻹﳍﻴﺔ ‪٣٢٩ .........‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﻌﺎﴍ‪ :‬ﲢﻮﻝ ﺍﳊﺰﻥ ﺇﱃ ﴎﻭﺭ ﺑﻨﻮﺭ ﺍﻟﻘﺮﺁﻥ‪٣٣٢ ......................................‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﳊﺎﺩﻱ ﻋﴩ‪ :‬ﺍﻧﺘﺼﺎﺭ ﺍﻟﻘﻠﺐ ﻋﲆ ﺍﻟﻔﻠﺴﻔﺔ ﺑﺈﻣﺪﺍﺩ ﺣﻜﻤﺔ ﺍﻟﻘﺮﺁﻥ ‪٣٣٥ ..................‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﲏ ﻋﴩ‪ :‬ﺍﻟﻨﻮﺭ ﺍﻟﻨﺎﺑﻊ ﻣﻦ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ ‪٣٤٢ .............﴾j i h g f‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺜﺎﻟﺚ ﻋﴩ‪ :‬ﺣﻮﺍﺩﺙ ﺃﻟﻴﻤﺔ ﰲ ﻣﺪﻳﻨﺔ »ﻭﺍﻥ« ﻭﲡﲇ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿ « ¬﴾‪٣٤٧ .........‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺮﺍﺑﻊ ﻋﴩ‪ :‬ﻣﻦ ﻣﺮﺍﺗﺐ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﴿‪٣٥٥ ................﴾Ø × Ö Õ‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﳋﺎﻣﺲ ﻋﴩ‪ :‬ﺇﻏﺎﺛﺔ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﻛﻠﲈ ﺩﺏ ﺍﳊﺰﻥ ﻭﺍﻻﺿﻄﺮﺍﺏ ‪٣٦١ .................‬‬
‫ﺍﻟﺮﺟﺎﺀ ﺍﻟﺴﺎﺩﺱ ﻋﴩ‪ :‬ﺇﻣﺪﺍﺩ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﰲ ﺍﻟﺴﺠﻦ ﻭﺧﺎﺭﺟﻪ ‪٣٦٩ .........................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﺎﻣﻨﺔ ﻭﺍﻟﻌﴩﻭﻥ‪٣٧٦ ...............................................................‬‬
‫ﳏﺎﻭﺭﺓ ﻟﻄﻴﻔﺔ ﺣﻮﻝ ﺍﻟﺬﺑﺎﺏ ‪٣٧٦ ............................................................‬‬
‫ﺍﳊﺮﻭﻑ ﺍﻟﻘﺮﺁﻧﻴﺔ ‪٣٨١ ......................................................................‬‬
‫ﺍﻟﻜﻠﲈﺕ ﺍﻹﳍﻴﺔ ‪٣٨٥ .......................................................................‬‬
‫‪٥٨٩‬‬ ‫ﻓــﻬــﺮﺱ ﺍﻟــﻤــﻮﺿــﻮﻋــﺎﺕ‬
‫ﺇﻧﺰﺍﻝ ﺍﳊﺪﻳﺪ ‪٣٨٨ ..........................................................................‬‬
‫ﻭﺻﻒ ﺍﳍﺪﻫﺪ ﳋﺎﻟﻘﻪ‪٣٩٠ ..................................................................‬‬
‫ﺇﻧﺰﺍﻝ ﺍﻷﻧﻌﺎﻡ‪٣٩١ ..........................................................................‬‬
‫ﺩﺳﺘﻮﺭ ‪٣٩٣ ...............................................................................‬‬
‫ﻓﻘﺮﺓ ﻛﺘﺒﺖ ﰲ ﺳﺠﻦ ﺍﺳﻜﻲ ﺷﻬﺮ ‪٣٩٥ ......................................................‬‬
‫ﴍﻑ ﺍﻟﺮﺳﺎﺋﻞ ﺍﻟﺮﻓﻴﻊ ‪٣٩٦ .................................................................‬‬
‫ﻟﻄﻤﺔ ﺭﲪﺔ ‪٣٩٦ ............................................................................‬‬
‫ﺣﻜﺎﻳﺘﺎﻥ ﺻﻐﲑﺗﺎﻥ ‪٣٩٨ ....................................................................‬‬
‫ﻧﻜﺘﺘﺎﻥ‪ :‬ﺍﻷﻭﱃ‪ :‬ﺍﳉﺰﺍﺀ ﺍﻟﻌﺎﺟﻞ ﻟﻠﺤﺴﻨﺎﺕ ﻭﺍﻟﺴﻴﺌﺎﺕ‪٤٠٠ ....................................‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺑﻴﺎﻥ ﺃﻭﺟﻪ ﺍﻹﻋﺠﺎﺯ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪٤٠٢ ........................ ﴾ N M L K J﴿ :‬‬
‫ﺣﻮﻝ »ﺍﻟﻘﻴﻠﻮﻟﺔ«‪٤٠٤ .......................................................................‬‬
‫ﺧﺎﻃﺮﺓ ﲨﻴﻠﺔ ‪٤٠٥ ..........................................................................‬‬
‫ﺣﻮﻝ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ ﻭﺃﴐﺍﺭﻩ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ‪٤٠٧ ............................................‬‬
‫ﺟﻮﺍﺏ ﻋﻦ ﺳﺆﺍﻝ ﳜﺺ ﻭﺣﺪﺓ ﺍﻟﻮﺟﻮﺩ‪٤٠٩ .................................................‬‬
‫ﺗﺄﻣﻞ ﻣﻦ ﻧﺎﻓﺬﺓ ﺍﻟﺴﺠﻦ ‪٤١٠ ................................................................‬‬
‫ﺃﻋﺪ￯ ﻋﺪﻭﻙ ﻧﻔﺴﻚ ‪٤١١ ..................................................................‬‬
‫ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﻟﺒﻘﺎﺀ ﰲ ﺟﻬﻨﻢ ﻋﺪ ﹰﻻ؟ ‪٤١٢ .....................................................‬‬
‫ﺗﻮﺍﻓﻖ ﻟﻄﻴﻒ‪٤١٣ ..........................................................................‬‬
‫ﺭﺟﻢ ﺟﻮﺍﺳﻴﺲ ﺍﳉﻦ ﺍﻟﺬﻳﻦ ﻳﺴﱰﻗﻮﻥ ﺍﻟﺴﻤﻊ ‪-‬ﻭﻣﺸﺎﻫﺪﺓ ﺍﳉﻨﺔ ﰲ ﺃﻗﺮﺏ ﺍﻷﻣﺎﻛﻦ‪٤١٤ .........‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺘﺎﺳﻌﺔ ﻭﺍﻟﻌﴩﻭﻥ‪ :‬ﺭﺳﺎﻟﺔ ﺍﻟﺘﻔﻜﺮ ﺍﻹﻳﲈﲏ ﺍﻟﺮﻓﻴﻊ‪٤١٩ .................................‬‬
‫ﺇﻳﻀﺎﺡ ‪٤٢٠ ...............................................................................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻷﻭﻝ‪ :‬ﰲ »ﺳﺒﺤﺎﻥ ﺍﷲ« ﺛﻼﺛﺔ ﻓﺼﻮﻝ‪٤٢٢ .............................................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﲏ‪ :‬ﰲ »ﺍﳊﻤﺪ ﷲ« ﺗﺴﻊ ﻧﻘﺎﻁ ‪٤٢٨ .................................................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﻣﺮﺍﺗﺐ »ﺍﷲ ﺍﻛﱪ« ﺳﺒﻊ ﻣﺮﺍﺗﺐ‪٤٣٤ .........................................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻓﺼﻼﻥ‪٤٤٦ ..................................................................‬‬
‫ﺍﻷﻭﻝ‪ :‬ﻣﺮﺍﺗﺐ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﺗﻮﺣﻴﺪﻩ ‪٤٤٦ .....................................................‬‬
‫ﺍﻟﻠﻤﻌﺎﺕ‬ ‫‪٥٩٠‬‬
‫ﺍﻟﺜﺎﲏ‪ :‬ﰲ ﺍﻟﺘﺤﻤﻴﺪ ﻭﺍﻟﺘﻌﻈﻴﻢ ﰲ ﺷﻬﺎﺩﺓ‪ :‬ﻻ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ ‪٤٤٩ ....................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﳋﺎﻣﺲ‪ :‬ﰲ ﻣﺮﺍﺗﺐ ﴿‪ ﴾Ø × Ö Õ‬ﰲ ﲬﺲ ﻧﻜﺖ ‪٤٥٣ .................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‪ :‬ﰲ »ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﹼﺇﻻ ﺑﺎﷲ ﺍﻟﻌﲇ ﺍﻟﻌﻈﻴﻢ« ‪٤٦٠ .............................‬‬
‫ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺑﻊ‪ :‬ﰲ ﺷﻬﺎﺩﺓ ﻧﺸﻬﺪ ﺃﻥ ﻻ ﺇﻟﻪ ﹼﺇﻻ ﺍﷲ ﻭﺃﻥ ﻣﺤﻤﺪ ﹰﺍ ﺭﺳﻮﻝ ﺍﷲ ‪٤٦٥ ...................‬‬
‫ﺍﻟﻠﻤﻌﺔ ﺍﻟﺜﻼﺛﻮﻥ‪٤٦٩ ........................................................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻷﻭﱃ‪ :‬ﲣﺺ ﺍﺳﻢ ﺍﷲ »ﺍﻟﻘﺪﻭﺱ«‪٤٧٠ ................................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﲣﺺ ﺍﺳﻢ ﺍﷲ »ﺍﻟﻌﺪﻝ«‪٤٧٥ ...................................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﲣﺺ ﺍﺳﻢ ﺍﷲ »ﺍﻟﺤﻜﹶﻢ«‪٤٨٠ ..................................................‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‪ :‬ﺍﻟﻜﻮﻥ ﻛﺘﺎﺏ ﻋﻈﻴﻢ‪٤٨٠ ......................................................‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻣﺴﺄﻟﺘﺎﻥ‪٤٨٢ ................................................................:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺍﳉﲈﻝ ﻭﺍﻟﻜﲈﻝ ﻳﺴﺘﺪﻋﻴﺎﻥ ﺍﻟﺮﺅﻳﺔ ﻭﺍﻹﺭﺍﺀﺓ ‪٤٨٢ .......................................‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻻ ﻣﻜﺎﻥ ﻟﻠﴩﻙ ﻗﻂ ‪٤٨٢ ............................................................‬‬
‫ﺗﻌﺮﻑ ﺍﺳﻢ ﺍﷲ »ﺍﳊﻜﻴﻢ«‪٤٨٣ ..........................................‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺍﻟﻌﻠﻮﻡ ﹼ‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﳊﻜﻢ ﺍﳌﺸﻬﻮﺩﺓ ﺗﻘﺘﴤ ﺍﻵﺧﺮﺓ ‪٤٨٦ ..........................................‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﻣﺴﺄﻟﺘﺎﻥ‪٤٨٧ ..............................................................:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﻻ ﺇﴎﺍﻑ ﰲ ﺍﻟﻔﻄﺮﺓ ‪٤٨٧ ...........................................................‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﺳﻢ ﺍﷲ »ﺍﳊﻜﻢ« ﻳﻘﺘﴤ ﻧﺒﻮﺓ ﳏﻤﺪ ﷺ‪٤٨٧ ..........................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﲣﺺ ﺍﺳﻢ ﺍﷲ »ﺍﻟﻔﺮﺩ«‪٤٩٠ ...................................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻷﻭﱃ‪ :‬ﺃﺧﺘﺎﻡ ﺍﻟﺘﻮﺣﻴﺪ ‪٤٩٠ .........................................................‬‬
‫ﺍﳋﺘﻢ ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻌﺎﻭﻥ ﺑﲔ ﺃﺟﺰﺍﺀ ﺍﻟﻜﻮﻥ ‪٤٩٠ .................................................‬‬
‫ﺍﳋﺘﻢ ﺍﻟﺜﺎﲏ‪ :‬ﺇﺩﺍﺭﺓ ﺍﳊﻴﺎﺓ ﻋﲆ ﺍﻷﺭﺽ ‪٤٩١ ...................................................‬‬
‫ﺍﳋﺘﻢ ﺍﻟﺜﺎﻟﺚ‪ :‬ﺳﻴﲈﺀ ﺍﻹﻧﺴﺎﻥ ‪٤٩٢ ...........................................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻧﺎﻣﻮﺱ ﻭﺍﺣﺪ ‪٤٩٣ ..........................................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺭﺳﺎﺋﻞ ﺻﻤﺪﺍﻧﻴﺔ ‪٤٩٣ .......................................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺮﺍﺑﻌﺔ‪ :‬ﺍﻟﺘﻮﺣﻴﺪ ﻓﻄﺮ￯ ﻭﺍﻟﴩﻙ ﳏﺎﻝ ‪٤٩٤ ..........................................‬‬
‫‪٥٩١‬‬ ‫ﻓــﻬــﺮﺱ ﺍﻟــﻤــﻮﺿــﻮﻋــﺎﺕ‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻷﻭﱃ‪ :‬ﻗﻮﺓ ﺍﻻﺳﺘﻨﺎﺩ ﻭﺍﻻﻧﺘﺴﺎﺏ‪٤٩٤ .................................................‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻳﴪ ﺍﳋﻠﻖ ﰲ ﺍﻟﺘﻮﺣﻴﺪ‪٤٩٦ ....................................................‬‬
‫ﺍﻟﻨﻘﻄﺔ ﺍﻟﺜﺎﻟﺜﺔ‪ :‬ﺇﺳﻨﺎﺩ ﺍﳋﻠﻖ ﺇﱃ ﺍﻟﻔﺮﺩ ﺍﻟﻮﺍﺣﺪ ﳚﻌﻠﻪ ﺳﻬ ﹰ‬
‫ﻼ‪٤٩٧ .................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﳋﺎﻣﺴﺔ‪ :‬ﺍﻻﺳﺘﻘﻼﻝ ﻭﺍﻻﻧﻔﺮﺍﺩ ‪٥٠٠ .................................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﺍﻟﺒﻠﺴﻢ ﺍﻟﺸﺎﰲ ‪٥٠٢ .......................................................‬‬
‫ﺍﻹﺷﺎﺭﺓ ﺍﻟﺴﺎﺑﻌﺔ‪ :‬ﺍﻟﴪﺍﺝ ﺍﳌﻨﲑ ‪٥٠٣ .........................................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﳋﺎﻣﺴﺔ‪ :‬ﲣﺺ ﺍﺳﻢ ﺍﷲ »ﺍﳊﻲ«‪٥٠٦ ..................................................‬‬
‫ﺍﻟﺮﻣﺰ ﺍﻷﻭﻝ‪ :‬ﻣﺎﻫﻴﺔ ﺍﳊﻴﺎﺓ ﻭﻣﻬﻤﺘﻬﺎ ‪٥٠٦ .....................................................‬‬
‫ﺍﻟﺮﻣﺰ ﺍﻟﺜﺎﲏ‪ :‬ﻭﺟﻪ ﺍﳌﻠﻚ ﻭﺍﳌﻠﻜﻮﺕ ﰲ ﺍﳊﻴﺎﺓ‪٥٠٩ .............................................‬‬
‫ﺍﻟﺮﻣﺰ ﺍﻟﺜﺎﻟﺚ‪ :‬ﻧﺘﻴﺠﺔ ﺍﳊﻴﺎﺓ‪ :‬ﺍﻟﺸﻜﺮ ﻭﺍﻟﻌﺒﺎﺩﺓ‪٥١١ .............................................‬‬
‫ﺍﻟﺮﻣﺰ ﺍﻟﺮﺍﺑﻊ‪ :‬ﺍﳊﻴﺎﺓ ﺗﺜﺒﺖ ﺍﻷﺭﻛﺎﻥ ﺍﻹﻳﲈﻧﻴﺔ ‪٥١٢ ..............................................‬‬
‫ﺍﻟﺮﻣﺰ ﺍﳋﺎﻣﺲ‪ :‬ﺍﳊﻴﺎﺓ ﺗﻌﺮﺽ ﺍﻷﺳﲈﺀ ﺍﻹﳍﻴﺔ ‪٥١٨ ............................................‬‬
‫ﺍﻟﻨﻜﺘﺔ ﺍﻟﺴﺎﺩﺳﺔ‪ :‬ﲣﺺ ﺍﺳﻢ ﺍﷲ »ﺍﻟﻘﻴﻮﻡ«‪٥٢١ ...............................................‬‬
‫ﺍﻋﺘﺬﺍﺭ ﻭﺗﻨﺒﻴﻪ‪٥٢١ ..........................................................................‬‬
‫ﺍﻟﺸﻌﺎﻉ ﺍﻷﻭﻝ‪ :‬ﺍﳋﺎﻟﻖ ﻗﻴﻮﻡ ﺃﺯﱄ‪٥٢٣ ........................................................‬‬
‫ﺍﻟﺸﻌﺎﻉ ﺍﻟﺜﺎﲏ‪ :‬ﻣﺴﺄﻟﺘﺎﻥ‬
‫ﺍﻷﻭﱃ‪ :‬ﻣﻌﺮﻓﺔ ﻗﻴﻮﻣﻴﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪٥٢٧ ...................................................‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓﻮﺍﺋﺪ ﺍﻷﺷﻴﺎﺀ ﻭﺣﻜﻤﻬﺎ ﺍﳌﺮﺗﺒﻄﺔ ﺑﴪ ﺍﻟﻘﻴﻮﻣﻴﺔ ‪٥٢٨ ....................................‬‬
‫ﺍﻟﺸﻌﺎﻉ ﺍﻟﺜﺎﻟﺚ‪ :‬ﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ ﻭﺣﻜﻤﺔ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ ‪٥٣١ ...................................‬‬
‫ﺍﻟﺸﻌﺎﻉ ﺍﻟﺮﺍﺑﻊ‪ :‬ﻫﻮ ﺍﻟﺸﻌﺒﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻣﻦ ﺣﻜﻤﺔ ﺍﻟﻔﻌﺎﻟﻴﺔ ﺍﻟﺪﺍﺋﻤﺔ ‪٥٣٣ .............................‬‬
‫ﺍﻟﺸﻌﺎﻉ ﺍﳋﺎﻣﺲ ‪ :‬ﻣﺴﺄﻟﺘﺎﻥ‪٥٣٧ ............................................................ :‬‬
‫ﺍﻷﻭﱃ‪ :‬ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﻜﻮﻥ ﻣﻦ ﺧﻼﻝ ﺍﻟﺘﺠﲇ ﺍﻷﻋﻈﻢ ﻷﻧﻮﺍﺭ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ‪٥٣٧ .................‬‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻹﻧﺴﺎﻥ ﻭﴎ ﺍﻟﻘﻴﻮﻣﻴﺔ ‪٥٣٩ .........................................................‬‬
‫ﻧﺒﺬﺓ ﻋﻦ ﺑﻌﺾ ﺍﻷﻋﻼﻡ‪٥٤٨ .................................................................‬‬
‫ﺍﻟﻔﻬﺎﺭﺱ‪٥٥٥ ..............................................................................‬‬