!

ً ‫ﻛﻦ ﻣﻄﻤﺌﻨﺎ‬
ْ ُ ..‫ﻫﺎﻧﺌﺎ‬
ً ْ ِ
‫ﻋﺶ‬
 
 

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‫ﺣﻘﻮﻕ ﺍﻟﻄﺒﻊ ﻣﺤﻔﻮﻇﺔ ﻟﻠﻤﺆﻟﻒ‬
‫ﺍﻟﻄﺒﻌﺔ ﺍﻷﻭﻟﻰ‬
‫ﺭﻣﻀﺎﻥ ‪1437‬ﻫـ ‪ /‬ﻳﻮﻧﻴﻮ ‪2016‬ﻡ‬

‫ﻋﻨﺎﻭﻳﻦ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻟﻤﺆﻟﻒ‪:‬‬

‫ﻫﺎﺗﻒ‪50290303 :‬‬
‫ﺇﻳﻤﻴﻞ‪al-jefiri @ hotmail. com :‬‬
‫ﺗﻮﻳﺘﺮ‪@mohamdaljefiri :‬‬

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‫ﻋ‪‬ﺶ‪ ‬ﻫﺎﻧﺌﹰﺎ‪ ..‬ﻛﹸﻦ‪ ‬ﻣﻄﻤﺌﻨﺎﹰ!‬
‫‪ ‬‬
‫‪ ‬‬
‫ﻭﻣﻌـﻪ‬
‫ﺇﺯﺍﻟﺔ ﺍﻟﻬﻤﻮﻡ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‬

‫ﺇﻋﺪﺍﺩ‪:‬‬
‫‪ ‬‬
‫ﺇﻣﺎﻡ ﻭﺧﻄﻴﺐ ﻣﺴﺠﺪ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ ﺍﻟﺮﺍﺷﺪ ﺑﻀﺎﺣﻴﺔ ﺍﻟﺴ ﻡ ﻕ‪4‬‬

‫‪2016‬ﻡ‪ ‬‬ ‫‪1437‬ﻫـ ‪/‬‬

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‫ﺍﻟﺤﻤــﺪ ﷲ ﻭﺍﻟــﺼ ﺓ ﻭﺍﻟــﺴ ﻡ ﻋﻠــﻰ ﺭﺳــﻮﻝ ﺍﷲ‪ ..‬ﻭﻋﻠــﻰ ﺁﻟــﻪ‬
‫ﻭﺻﺤﺒﻪ‪ ..‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻟﻤﺎ ﺃﺭﺍﺩ ﺍﷲ ﺟﻞ ﻭﻋ ﺃﻥ ﻳﺒـﻴﻦ ﺃﺛـﺮ ﺍﻹﻳﻤـﺎﻥ ﻭﺍﻟﻌﻤـﻞ ﺍﻟـﺼﺎﻟﺢ‬
‫ﻓﻲ ﺣﺼﻮﻝ ﺍﻟﺴﻌﺎﺩﺓ ؛ ﺃﺗﻰ ﺑﺄﺳـﻠﻮﺏ ﺍﻟـﺸﺮﻁ ﻣـﻦ ﺃﺳـﺎﻟﻴﺐ ﺍﻟﻜـ ﻡ‬
‫ﺍﻟﻌﺮﺑــﻲ‪ ،‬ﺍﻟــﺬي ﻳﻔﻴــﺪ ﺍﻟﻤﻌﻨــﻰ ﺯﻳــﺎﺩﺓ ﻗــﻮﺓ‪ ،‬ﻭﺫﻟــﻚ ﺣــﻴﻦ ﻳﻮﻗــﻒ‬
‫ﺍﻟﻤﺘﻜﻠﻢ ﺣﻜﻤﻪ )ﻭﻫﻮ ﺟﻮﺍﺏ ﺍﻟﺸﺮﻁ( ﻋﻠﻰ ﺣﺪﺙ ﺃﻭ ﻃﻠـﺐ ﻣﻌـﻴﻦ‬
‫)ﻭﻫﻮ ﻓﻌﻞ ﺍﻟﺸﺮﻁ(‪..‬‬

‫ﻗـــــــﺎﻝ ﺗﻌـــــــﺎﻟﻰ ﴿ ‪a ` _ ^ ] \ [ Z Y‬‬

‫‪ ﴾...ed c b‬ﺍﻵﻳــﺔ ]ﺍﻟﻨﺤــﻞ‪ .[97 :‬ﻭﻻﺷــﻚ ﺃﻥ ﻣﻔــﺎﺗﻴﺢ‬
‫ﺍﻟﺴﻌﺎﺩﺓ ﻭﻟﺒﻬﺎ ﺑﻴﺪ ﺍﷲ ﺟﻞ ﻭﻋـ ‪ ،‬ﻳﻬﺒﻬـﺎ ﻣـﻦ ﻳـﺸﺎء ﻭﻳﺤﺮﻣﻬـﺎ ﻣـﻦ‬
‫ﻳــﺸﺎء‪ ،‬ﻭﻟــﻪ ﺍﻟﺤﻜﻤــﺔ ﺍﻟﺒﺎﻟﻐــﺔ‪﴾2 1 0 / . - , ﴿ ،‬‬
‫]ﺍﻟﻤﻠﻚ‪.[14 :‬‬

‫ﻭﻗــﺪ ﺃﻛــﺮﻡ ﺍﷲ ﺳــﺒﺤﺎﻧﻪ ﻭﺗﻌــﺎﻟﻰ ﺍﻟﻤــﺴﻠﻤﻴﻦ ﺑــﻮﺣﻲ ﺍﻟﻘــﺮﺁﻥ‬

‫ﻭﺍﻟﺴﻨﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﺟﺎءﺍ ﺑﻜﻞ ﻣﺎ ﻓﻴﻪ ﺻ ﺡ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‪ ..‬ﻭﻟﺬﺍ ﻛـﺎﻥ‬
‫ﺑﻘﺪﺭ ﺍﻟﺘﻤـﺴﻚ ﺑﻬﻤـﺎ ﻋﻠﻤـﺎ ﻭﻓﻬﻤـﺎ ﻭﻭﻋﻴـﺎ ﻭﺣﻜﻤـﺎ ﻭﺣـﺴﻦ ﻋﻤـﻞ‪،‬‬
‫ﻳﺤﺼﻞ ﺍﻟﻤﺮء ﻣﺎ ﺷﺎء ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ‪.‬‬
‫ُ َ ﱢ‬
‫ﻭﻫﺬﺍ ﺍﻟﺬي ﺑﻴﻦ ﻳﺪﻳﻚ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺍﻟﻜﺮﻳﻢ ﻗﺒﺲ ﻣﻦ ﺃﺣﺎﺩﻳـﺚ‬

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‫ﺍﻟﻨﺒﻲ ؜ ‪ -‬ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﺑﺮﺑﻪ ﻭﺃﻋﻈﻤﻬﻢ ﺣﻈﺎ ﻣﻤﺎ ﻗﺴﻤﻪ ﻟﻬـﻢ ﻣـﻦ‬
‫ﺧﻴﺮ ﻭﺳﻌﺎﺩﺓ ﻭﺭﺿﻰ ‪ ،-‬ﺗﻢ ﺍﻧﺘﻘﺎﺅﻫﺎ ﺑﻌﻨﺎﻳﺔ ﺑﺤﻴﺚ ﻳﺮﺳﻢ ﻟﻨـﺎ ﻛـﻞ‬
‫ـﺰء ﻣــﻦ ﺧﺎﺭﻃــﺔ ﻃﺮﻳــﻖ‪ ،‬ﺗﺮﺗﻜــﺰ ﻓــﻲ ﻣﻮﻗﻌﻬــﺎ ﻣــﻦ‬
‫ﺣــﺪﻳﺚ ﻣﻨﻬــﺎ ﺟـ ً‬
‫ﺍﻟﺨﺮﻳﻄﺔ ﺍﻟﺬﻫﻨﻴﺔ ﻛﻘﺎﻋﺪﺓ ﺭﺍﺳﺨﺔ ﻟﻔﻬﻢ ﺍﻟﺤﻴﺎﺓ ﻭﺍﻛﺘﺴﺎﺏ ﺍﻟﻤﻔـﺎﻫﻴﻢ‬
‫ﻭﺍﻟﻤﻬــﺎﺭﺍﺕ ﻭﺍﻟــﺴﻠﻮﻛﻴﺎﺕ ﺍﻟﻤﻮﺻــﻠﺔ ﺑــﺈﺫﻥ ﺍﷲ ﺗﻌــﺎﻟﻰ ﺇﻟــﻰ ﺣﺎﻟــﺔ‬
‫ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪ ..‬ﻭﺍﻟـﺸﻌﻮﺭ ﺑﺎﻟـﺴﺮﻭﺭ ﻭﺍﻻﻧـﺸﺮﺍﺡ‪ ..‬ﻭﺍﻟﺘﻠـﺒﺲ‬
‫ﺑﺎﻟﻬﺪﻭء ﻭﺍﻟﺮﺍﺣﺔ‪...‬‬
‫ﻭﻫﻞ ﺑﻌـﺪ ﺍﻛﺘـﺴﺎﺏ ﻫـﺬﺍ ﻭﺗﺄﺻـﻴﻠﻪ ﻓـﻲ ﺃﺫﻫﺎﻧﻨـﺎ‪ ،‬ﻭﺗﺠـﺬﺭﻩ ﻓـﻲ‬
‫ﻧﻔﻮﺳﻨﺎ‪ ،‬ﻭﺗﺮﺟﻤﺘﻪ ﻓﻲ ﻭﺍﻗـﻊ ﺳـﻠﻮﻛﻴﺎﺗﻨﺎ ﻭﺃﻓﻌﺎﻟﻨـﺎ ﺇﻻ ﺍﻟـﺴﻌﺎﺩﺓ ﻣـﻦ‬
‫ﺃﻭﺳﻊ ﺃﺑﻮﺍﺑﻬﺎ؟‬
‫ﻭﻫﻞ ﺑﻌـﺪ ﻫـﺬﺍ ﺇﻻ ﺍﻹﻧﺠـﺎﺯ ﻭﺍﻻﻣﺘﻴـﺎﺯ‪ ،‬ﻭﺍﻹﺣـﺴﺎﻥ ﻭﺍﻹﺗﻘـﺎﻥ‪،‬‬
‫ﻭﺍﻟﻨﺠﺎﺡ ﻭﺍﻟﻔ ﺡ؟‬
‫ﻭﻫــﻞ ﺑﻌــﺪﻩ ﺇﻻ ﺍﺑﺘــﺴﺎﻣﺔ ﺭﺿــﺎ ﺣﻘﻴﻘــﺔ ﻻ ﻣــﺼﻄﻨﻌﺔ ﻣﺘﻜﻠﻔــﺔ‪،‬‬
‫ﻳﻌﻘﺒﻬﺎ ﻧﻮﻡ ﻗﺮﻳﺮ ﻭﺃﺣ ﻡ ﺟﻤﻴﻠﺔ؟‬
‫ﻫﻴﺊ ﻟﻪ ﺃﻥ ﻳﻄﻠﻊ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟﻨﺒﻮﻳـﺔ‬
‫ﺍﻣﺮﺉ ﻣﺴﻠﻤﺎ ُ ﱢ‬
‫ً‬ ‫ﺇﻥ‬
‫ﻭﺍﻟﺤﻜــﻢ ﺍﻟﻤــﺼﻄﻔﻮﻳﺔ ﻓﻴﻌﺮﻓﻬــﺎ ﻭﻳﺄﻟﻔﻬــﺎ ﻭﻳﺤﻔﻈﻬــﺎ ﻭﻳﻔﻬﻤﻬــﺎ ﻣــﻦ‬
‫ﻨﻀﺮ(‪ُ ،‬ﺣﻖ ﻟﻪ ﺃﻥ ﻳﻔﺮﺡ ﺑــ)ﻓـﺘﺢ‬ ‫ﻫﺮ ﺍﻟ ﱠ ِ‬
‫ﺍﻟﺰ ْ ِ‬
‫ﺧ ﻝ ﺻﻔﺤﺎﺕ ﻗﻠﻴﻠﺔ ﻛـ ) ﱠ‬
‫ﺍﻟﺒﺎﺭي( ﻋﻠﻴـﻪ‪ ،‬ﻭ)ﺑﻠـﻮﻍ ﺍﻟﻤـﺮﺍﻡ( ﻟﺪﻳـﻪ‪ ،‬ﻭ)ﺗﻐﻠﻴـﻖ ﺍﻟﺘﻌﻠﻴـﻖ( ﻋﻠﻴـﻪ‪،‬‬
‫ﻭ)ﺗﻌﺠﻴـــﻞ ﺍﻟﻤﻨﻔﻌـــﺔ( ﻟﻨﻔـــﺴﻪ‪ ،‬ﻭ)ﺍﻹﺻـــﺎﺑﺔ( ﺑﺘﻮﺟﻴﻬـــﺎﺕ ﺳـــﻴﺪ‬
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‫ﺍﻟﺼﺤﺎﺑﺔ‪ ،‬ﻭ)ﺍﻟﺪﺭﺍﻳﺔ( ﻟﻄﺮﻕ ﺍﻟﻬﺪﺍﻳﺔ‪ ،‬ﺑﻤﺎ ﺣـﻮﺍﻩ ﻣـﻦ )ﺩﺭﺭ ﻛﺎﻣﻨـﺔ(‪،‬‬
‫ﻭ)ﻗﻮﻝ ﻣﺴﺪﺩ(‪ ،‬ﻭ)ﻧﻜﺖ( ﻣـﻦ ﺍﻟﻔﻮﺍﺋـﺪ ﻭﺍﻟـﺼ ﺡ‪ ،‬ﻭ)ُﻋﺠـﺎﺏ( ﻓـﻲ‬
‫ﺍﻟﺘﻮﺟﻴﻪ ﻭﺍﻷﺳﺒﺎﺏ‪...‬‬
‫ً‬
‫ﺣﺒﻴﺮﺍ(‪) ،‬ﻟﺘﻌﺮﻳﻒ ﺃﻫﻞ‬ ‫ً‬
‫ﺗﻠﺨﻴﺼﺎ‬ ‫ﻭﻟﻘﺪ ﺳﺎﺭﻋﺖ ﺑﻨﺸﺮﻩ ﻣﻠﺨﺼﺎ )‬
‫ﻭﺍﻟﻤـ َ ﱢ‬
‫ـﺆﺧﺮﺓ( ﻓــﻲ ﻃﺮﻳــﻖ ﺍﻟــﺴﻌﺎﺩﺓ‬ ‫ﺍﻟﻤﻘﺪﻣــﺔ ُ‬
‫ﺍﻟﺘﻘــﺪﻳﺲ(‪) ،‬ﺍﻟﺨــﺼﺎﻝ ُ ﱢ‬
‫ﻭﺍﻟﺮﺿﻰ ﺍﻟﻨﻔﺴﻲ‪ ،‬ﻓﺎﺣﺮﺹ ﻋﻠﻰ ﻗﺮﺍءﺗﻪ ﻟﻨﻔﺴﻚ ﻭﻋﻠـﻰ ﻣـﻦ ﺗﺤـﺐ‬
‫ﺍﻟﻨﻈـﺮ(‪ ،‬ﺑـﻞ ﻭﻟﻤـﻦ ُﻗﺮﺋـﺖ‬ ‫ﻷﻧﻪ )ُﻧﺨﺒﺔ ﻣﻦ ِ‬
‫ﺍﻟﻔَﻜﺮ(‪ ،‬ﻭﻟﻘﺎﺭﺋﻪ )ُﻧﺰﻫﺔ ﱠ‬
‫)‪(1‬‬
‫ﻋﻠﻴﻪ )ُﻧﺰﻫﺔ ﻟﻠﺴﺎﻣﻌﻴﻦ(‪.‬‬
‫ﺇﻧﻬﺎ ﺟﻤﻞ ﻧﺒﻮﻳﺔ‪ ،‬ﻭﻣﻔﺎﻫﻴﻢ ﺭﺑﺎﻧﻴﺔ‪ ،‬ﺑﻤﺜﺎﺑﺔ ﻗﻮﺍﻋﺪ ﻟﻔﻬـﻢ ﺍﻟﺤﻴـﺎﺓ‬
‫ﺍﻟــﺴﻌﻴﺪﺓ‪ ،‬ﻳﺠﻤﻌﻬــﺎ ﻫــﺪﻑ ﻭﺍﺣــﺪ ﻫــﻮ‪ :‬ﺗﺤــﺴﻴﻦ ﺍﻟﺘﻔﻜﻴــﺮ‪ ،‬ﻭﺗــﺮﻙ‬
‫ﺍﻟﻘﻠــﻖ‪ ،‬ﻭﺧﻠــﻖ ﺣﺎﻟــﺔ ﻣــﻦ ﺍﻟﺘــﻮﺍﺯﻥ ﺍﻟﻨﻔــﺴﻲ ﻭﺍﻟﺘﻌﺎﻣــﻞ ﺍﻷﻣﺜــﻞ ﻣــﻊ‬
‫ﺍﻟﻜﻮﻥ‪ ..‬ﺍﻟﻨﻔﺲ‪ ..‬ﺍﻟﺤﻴـﺎﺓ‪ ..‬ﺍﻟﻤـﺎﻝ‪ ..‬ﺍﻟﻨـﺎﺱ‪ ،‬ﻭﻗﺒـﻞ ﺫﻟـﻚ ﻭﺑﻌـﺪﻩ‬
‫ﻭﺃﺛﻨﺎءﻩ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﺨﺎﻟﻖ ﺟﻞ ﻭﻋ ﻓـﻲ ﺯﻣـﻦ ﺗﻤـﻮﺝ ﻓﻴـﻪ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻭﺗﻤﻮﺭ ﺑﻤﺎﺩﻳﺎﺗﻬﺎ ﻭﺯﺧﺮﻓﻬﺎ ﻭﺃﻧﺎﻧﻴﺘﻬﺎ ﺑـﻞ ﻭﻟﻌﻨﺎﺗﻬـﺎ‪ ..‬ﻓـﺎﷲ ﺍﷲ ﻓـﻲ‬
‫ﻗﺮﺍءﺗﻬﺎ ﻭﻓﻬﻤﻬﺎ‪ ،‬ﻭﺗﺪﺑﺮﻫﺎ ﻭﻣﻌﺎﻳﺸﺔ ﻣﻀﺎﻣﻴﻨﻬﺎ ﻓﻲ ﺍﻟـﺬﻫﻦ‪ ،‬ﻭﺗﻜـﺮﺍﺭ‬

‫)‪ (1‬ﺗﻀﻤﻨﺖ ﻫﺬﻩ ِ‬

‫ﺍﻟﻔﻘﺮﺓ ﺫﻛﺮ ﺃﺳﻤﺎء ﻣﺆﻟﻔﺎﺕ ﻟﻠﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﺍﻟﻌـﺴﻘ ﻧﻲ ﺭﺣﻤـﻪ‬
‫ﻭﻣَﺤ ّﺪﺛﻴﻪ‪ ،‬ﺻﺎﺣﺐ ﻛﺘﺎﺏ )ﻓﺘﺢ ﺍﻟﺒﺎﺭي ﺑـﺸﺮﺡ ﺻـﺤﻴﺢ‬
‫ﺍﷲ ﺃﺣﺪ ﺃﺋﻤﺔ ﺍﻹﺳ ﻡ ُ‬
‫ﺍﻟﺒﺨﺎﺭي( ﺍﻟﺬي ﻟﻢ ﻳﺼﻨﻒ ﻓﻲ ﺷﺮﻭﺡ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻣﺜﻠﻪ‪ ،‬ﺟـﺰﺍﻩ ﺍﷲ ﻋـﻦ‬
‫ﺍﻹﺳ ﻡ ﻭﺃﻫﻠﻪ ﺧﻴﺮ ﺍﻟﺠﺰﺍء‪ ،‬ﻭﻗﺪ ﺗﻮﻓﻲ ﺳﻨﺔ )‪852‬ﻫـ(‪.‬‬

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 ‫ﻓﻴﻪ‪ ،‬ﻟﻴﺴﻬﻞ‬ ‫ﺫﻟﻚ ﺍﻟﻤﺮﺓ ﺗﻠﻮ ﺍﻟﻤﺮﺓ ﺣﺘﻰ ﺗﺮﺗﻜﺰ ﻓﻲ ﺍﻟﻌﻘﻞ ﻭﺗﺘﺮﻋ‬
‫ﻋﻠــﻰ ﺍﻟﻘﻠــﺐ ﻭﺍﻟﺠــﻮﺍﺭﺡ ﺗﺮﺟﻤﺘﻬــﺎ ﻭﺑــﺸﻜﻞ ﺗﻠﻘــﺎﺋﻲ ﻓــﻲ ﺍﻟــﺴﻠﻮﻙ‬
‫ﻭﺍﻷﻓﻌﺎﻝ‪..‬‬
‫ﻭﺍﻵﻥ ﺃﻭﺍﻥ ﺍﳌﻘﺼﻮﺩ‪ ..‬ﻣﺴﺘﻌﻴﻨﺎ ﺑﺎﷲ ﺭﺏ ﺍﻷﺭﺑـﺎﺏ‪ ،‬ﻭﻣـﺴﺒﺐ‬
‫ﺍﻷﺳﺒﺎﺏ‪..‬‬
‫ﺍﳌﻘﺼﻮﺩ ﺇﻟﻴﻪ ﰲ ﺍﻟﺮﻏﺎﺋﺐ‪ ،‬ﺍﳌﺴﺘﻐﺎﺙ ﺑﻪ ﻋﻨﺪ ﺍﳌﺼﺎﺋﺐ‪..‬‬
‫ﻓﺈﻟﻴﻪ ﻣﻨﺘﻬﻰ ﺍﻟﻄﻠﺒﺎﺕ‪ ،‬ﻭﻣﻨﻪ ﻳﺴﺄﻝ ﻗﻀﺎﺀ ﺍﳊﺎﺟﺎﺕ‪..‬‬
‫ﺍﻟﻘﻴﻮﻡ ﺍﻟﺬﻱ ﻻ ﻗﻮﺍﻡ ﻟﻨﺎ ﺇﻻ ﺑﻪ‪ ،‬ﺍﻟﻐﲏ ﺍﻟﺬﻱ ﻻ ﻏﲎ ﺑﻨﺎ ﻋﻨﻪ‪..‬‬
‫ﻧﻮﺭ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ ﻭﻣﻦ ﻓﻴﻬﻦ‪ ،‬ﺍﻟﺬﻱ ﺃﺷﺮﻗﺖ ﺑﻨﻮﺭ ﻭﺟﻬـﻪ‬
‫ﺍﻟﻈﻠﻤﺎﺕ‪ ،‬ﻭﺻﻠﺢ ﻋﻠﻴﻪ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻻ ﺣﻮﻝ ﻭﻻ ﻗـﻮﺓ ﺇﻻ‬
‫ﺑﺎﷲ ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻭﺍﷲ ﺍﻟﻤﻮﻓﻖ ﻭﺍﻟﻬﺎﺩي ﺇﻟﻰ ﺳﺒﻴﻞ ﺍﻟﺮﺷﺎﺩ‬

‫ﺍﻟﻤﺆﻟﻒ‪2015/6/23‬ﻡ‪ ‬‬

‫‪10‬‬
 ‫)‪(1‬‬
‫ﺣﻴـﺰﺕ ﻟـﻪ ﺍﻟﺪﻧﻴـﺎ‬

‫ﻣﻔﻘـﻮﺩ‬
‫ٌ‬ ‫ﻳﻈﻦ ﺑﻌﻀﻨﺎ ﺃﻥ ﺍﻟﺴﻌﺎﺩﺓ ﺗﺘﻮﻗﻒ ﻋﻠـﻰ ﺗﺤـﺼﻴﻠﻪ ﻣـﺎ ﻫـﻮ‬
‫ﻣﻮﺟﻮﺩ ﻋﻨﺪ ﻏﻴﺮﻩ‪!..‬‬
‫ٌ‬ ‫ﻋﻨﺪﻩ‬
‫ﻓﻴﻈــﻞ ﻳﻮﻣـﻪ ﻭﺃﻣــﺴﻪ‪ ..‬ﻟﻴﻠــﻪ ﻭﻧﻬــﺎﺭﻩ‪ ..‬ﻣﺘﺮﻗﺒــﺎ ﻟﺤﻈــﺔ ﺗﺤــﺼﻴﻞ‬
‫ﺍﻟﻤﻔﻘـــﻮﺩ‪ ،‬ﻭﻟـــﺬﺍ ﻳﻐﻴـــﺐ ﺫﻫﻨـــﻪ ﻓـــﻲ ﻋـــﺎﻟﻢ ﺍﻷﺣـــ ﻡ ﻭﺍﻷﻣﻨﻴـــﺎﺕ‬
‫ﻭﺍﻻﺳﺘﻐﺮﺍﻕ ﻓﻲ ﺍﻟﺘﻔﻜﻴﺮ ﺑﺎﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﻭﻳﻨﺴﻰ ﻟﺤﻈﺘﻪ ﺍﻟﺤﺎﺿﺮﺓ ﺑﻤﺎ‬
‫ﻓﻴﻬﺎ ﻣﻦ ﻧﻌﻢ ﻣﺘﺠﺪﺩﺓ ﻭﻣﺘﻊ ﻣﺘﻌﺪﺩﺓ‪..‬‬
‫ﻃﻤﻮﺡ ﺍﺑﻦ ﺁﺩﻡ ﻭﺃﻣﻨﻴﺎﺗﻪ ﻻ ﺗﻘﻒ ﻋﻨـﺪ ﺣـﺪ‪ ،‬ﻭﻟـﻴﺲ ﻟﻬـﺎ‬
‫َ‬ ‫ﺛﻢ ﺇﻥ‬
‫ﺣﺼﻞ ﻣﺎ ﻛﺎﻥ ﺑﺎﻷﻣﺲ ﻣﻔﻘﻮﺩﺍ‪ ،‬ﺗﻤﻨﻰ ﻓﻲ ﺍﻟﻐـﺪ‬
‫ﺑﺎﺏ ُﻳﻮﺻﺪ‪ ..‬ﻛﻠﻤﺎ ﱠ‬
‫ﻣﻔﻘﻮﺩﺍ ﺟﺪﻳﺪﺍ‪ ،‬ﻓﻬـﻮ ﻓـﻲ ﺍﻧـﺸﻐﺎﻝ ﺩﺍﺋـﻢ‪ ،‬ﻭﻛـﺪ ﺫﻫﻨـﻲ ﻣـﺴﺘﻤﺮ ﻋـﻦ‬
‫ﻟﺤﻈﺘﻪ ﻭﻳﻮﻣﻪ‪ ،‬ﻭﻧﻌﻤﺔ ﺍﷲ ﺍﻟﺘﻲ ﺑﻴﻦ ﻳﺪﻳﻪ‪..‬‬
‫ْ‬
‫ﻳﺤﺼﻠﻬﺎ‪ ،‬ﻓﻘﺪ ﺯﺍﺩ ﺇﻟﻰ ﻫﻤﻪ ﻫﻤﺎ‪ ،‬ﻭﻓﺎﺽ ﻋﻠﻰ ﺣﺰﻧـﻪ‬ ‫ﺃﻣﺎ ﺇﻥ ﻟﻢ‬
‫ﺣﺰﻧﺎ‪ ،‬ﻭﺿﻢ ﻣﻊ ﺿﻴﻘﻪ ﺿﻴﻘﺎ‪!..‬‬
‫ﻓﻴﺄﺗﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮي ﺍﻟﺘﺎﻟﻲ ﻟﻴﺼﺤﺢ ﻟﻨﺎ ﻣﻔﻬـﻮﻡ ﺍﻟـﺴﻌﺎﺩﺓ‬
‫ﺍﻟﺤﻘﻴﻘﻲ‪ ،‬ﻭﻳﺒـﻴﻦ ﺃﺭﻛﺎﻧﻬـﺎ ﺍﻟﺜ ﺛـﺔ‪ ،‬ﻭﻳـﺼﺮﻑ ﺍﻟـﺬﻫﻦ ﺇﻟـﻰ ﻟﺤﻈﺘـﻪ‬
‫ﺍﻟﺤﺎﺿﺮﺓ ﻟﻴﻘﻮﻝ ﻟﻪ‪:‬‬

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‫)ﻣﻦ ﺃﺻﺒﺢ ﻣﻨﻜﻢ ﺁﻣﻨﺎ ﻓﻲ ﺳﺮﺑﻪ‪ ،‬ﻣﻌـﺎﻓﻰ ﻓـﻲ ﺟـﺴﺪﻩ‪ ،‬ﻋﻨـﺪﻩ ﻗـﻮﺕ‬
‫)‪(1‬‬
‫ﻳﻮﻣﻪ‪ ،‬ﻓﻜﺄﻧﻤﺎ ﺣﻴﺰﺕ ﻟﻪ ﺍﻟﺪﻧﻴﺎ(‪.‬‬
‫ـﻢ ﺛـ ٌﺙ‪ْ َ :‬ﺃﻣـ ٌ‬
‫ـﻦ ُ َ ﱢ ُ‬
‫ﻳﻈﻠﻠــﻪ‪ ،‬ﻭﻋﺎﻓﻴــﺔ‬ ‫ِ‬
‫ﻧﻌـ ٌ‬
‫ﺃي ﺃﻥ ﻣــﻦ ﺃﺣﺎﻃــﺖ ﺑﻴﻮﻣــﻪ َ‬
‫ﻭﺣــﺼﻞ ﺃﺳــﺒﺎﺏ‬ ‫ﱠ‬ ‫ﻳﻘﻮﻳــﻪ‪ ،‬ﻓﻘــﺪ ﻣﻠــﻚ ﺍﻟــﺪﻧﻴﺎ‪،‬‬
‫ﻭﻗــﻮﺕ ُ َ ﱢ‬ ‫ُ ْ ِ‬
‫ﺗــﺼﺤﻴﻪ‪ٌ ُ ،‬‬
‫ﺍﻟﺴﻌﺎﺩﺓ‪.‬‬
‫ٍ‬
‫ﻣﺸﻴﺪ ﻣﺮﻓﻮﻉ ﻋﻨـﻪ ﺍﻷﻣـﻦ‪ ،‬ﺃﻳﻬﻨـﺄ‬ ‫ٍ‬
‫ﻗﺼﺮ‬ ‫ﻓﻠﻚ ﺃﻥ ﺗﺘﺨﻴﻞ ﺻﺎﺣﺐ‬
‫ﺑﻘﺼﺮﻩ؟‬
‫ﻭﻟﻚ ﺃﻥ ﺗﺘـﺼﻮﺭ َ ِ ً‬
‫ﻣﻠﻜـﺎ‪ ..‬ﺇﻻ ﺃﻧـﻪ ﻣـﺸﻠﻮﻝ ﺃﻭ ﻣﻌﻠـﻮﻝ‪ !..‬ﻛﻴـﻒ‬
‫ﺳﻴﻤﺎﺭﺱ ﻣﻠﻜﻪ ﺑﻜﻞ ﻣﺎ ﻓﻴﻪ ﻣﻦ ﺣﻈﻮﺓ ﻭﺳﻄﻮﺓ‪ ،‬ﻭﻣﺎﻝ ﻭﺭﻓﺎﻫﻴﺔ؟‬
‫ﺛـﺮي ﻣـﻦ ﺍﻷﺛﺮﻳـﺎء‪ ،‬ﻭﻋﻠـﻰ ﻣﺎﺋﺪﺗـﻪ‬
‫ٍ‬ ‫ﺑﻞ ﻟﻚ ﺃﻥ ﺗﺘﺄﻣﻞ ﻓﻲ ﺣـﺎﻝ‬
‫ﺍﻟﻴﻮﻣﻴﺔ ﺷﺘﻰ ﺃﺻـﻨﺎﻑ ﺍﻟﻤﻄﻌﻮﻣـﺎﺕ ﻭﺍﻟﻤـﺸﺮﻭﺑﺎﺕ‪ ،‬ﻟﻜﻨـﻪ ﻣـﺴﻠﻮﺏ‬
‫ﻛﻤﻠﺖ ﺳﻌﺎﺩﺗﻪ ﺑﺜﺮﺍﺋﻪ؟!‬
‫ﺍﻟﻌﺎﻓﻴﺔ‪ ،‬ﻣﻤﻨﻮﻉ ﺇﻻ ﻣﻦ ﺑﻌﻀﻬﺎ‪ ،‬ﻫﻞ َ ُ َ ْ‬
‫ﻓﻘﺎﻋﺪﺓ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺬﻫﻨﻴﺔ ﺍﻟﺘﻲ ﻳﻨﺒﻐﻲ ﺍﻻﺭﺗﻜﺎﺯ ﻋﻠﻴﻬﺎ‪:‬‬
‫ﻗﺼﺮ ﺍﻟﻨﻈﺮ ﻋﻠﻰ ﺍﻟﻠﺤﻈـﺔ ﺍﻟﺤﺎﺿـﺮﺓ ﻟﻴﻜﻤـﻞ ﺍﻻﺳـﺘﻤﺘﺎﻉ ﺑﻬـﺎ‬
‫ﻳﻨﻘﺼﻬﺎ ﺗﻔﻜﻴـﺮ ﻭﺍﺳـﺘﺠﺮﺍﺭ ﻟﻤـﺎﺽ ﻗـﺪﻳﻢ‪،‬‬‫ﻭﺑﻤﺎ ﻓﻴﻬﺎ ﻣﻦ ﻧﻌﻢ‪ ،‬ﻓ ُ ْ‬
‫ﺁﺕ‪.‬‬‫ﻭﻻ ﻗﻠﻖ ﻭﺧﻮﻑ ﻣﻦ ﻣﺴﺘﻘﺒﻞ ٍ‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﺠﻮﺯي‪» :‬ﺗﻔﻜﺮﺕ ﻓﻌﻠﻤﺖ ﺃﻥ ﺍﻟﻨﻔﺲ ﻻ ﺗﻘـﻒ ﻋﻨـﺪ‬
‫ﺣـﺼﻞ ﻟﻬـﺎ‬
‫ﺣﺪ‪ ،‬ﺑـﻞ ﺗـﺮﻭﻡ ﻣـﻦ ﺍﻟﻠـﺬﺍﺕ ﻣـﺎ ﻻ ﻣﻨﺘﻬـﻰ ﻟـﻪ‪ ،‬ﻭﻛﻠﻤـﺎ َ َ‬

‫)‪ (1‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ ،(2346‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(4141‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

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‫ﻭﻳﻀﻌﻒ ﺍﻟﺒـﺪﻥ‪،‬‬ ‫ﺑﺮﺩ ﻋﻨﺪﻫﺎ ﻭﻃﻠﺒﺖ ﺳﻮﺍﻩ‪ ،‬ﻓﻴﻔﻨﻰ ﺍﻟﻌﻤﺮ‪ْ َ ،‬‬ ‫ﻏﺮﺽ‪َ َ َ ،‬‬
‫ﻭﻳﺮﻕ ﺍﻟﺠﺎﻩ‪ ،‬ﻭﻻ ﻳﺤﺼﻞ ﺍﻟﻤﺮﺍﺩ‪ .‬ﻭﻟﻴﺲ ﻓـﻲ ﺍﻟـﺪﻧﻴﺎ‬ ‫ﻭﻳﻘﻊ ﺍﻟﻨﻘﺺ‪ ِ َ ،‬ﱡ‬
‫ﺃﺑﻠﻪ ﻣﻤﻦ ﻳﻄﻠﺐ ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻟﺬﺍﺕ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻟـﻴﺲ ﻓـﻲ ﺍﻟـﺪﻧﻴﺎ ﻋﻠـﻰ‬
‫ٌ‬
‫ﺭﺍﺣﺔ ﻣﻦ ُﻣﺆﻟﻢ‪ ..‬ﺇﻟـﻰ ﺃﻥ ﻗـﺎﻝ‪ :‬ﻓـﺈﻥ ﺍﻟﻄﻤـﻊ‬ ‫ﺍﻟﺤﻘﻴﻘﺔ ﻟﺬﺓ‪ ،‬ﺇﻧﻤﺎ ﻫﻲ‬
‫ﻭﻳـﻨُﻘﺺ ﺍﻟﻤﺨﺎﻟﻄـﺔ‪ ،‬ﻭﻳـﺴﺘﺮ ﻋﻴـﻮﺏ‬ ‫ﻳـﻨﻐﺺ ﺍﻟﺨﻠـﻖ‪ْ َ ،‬‬ ‫ﻓﻲ ﺍﻟﺠﺪﻳـﺪ ُ َ ﱢ‬
‫ﻭﻳﺘﻜﺪﺭ ﺍﻟﻌﻴﺶ ﻣﻊ‬
‫ﱠ‬ ‫ﺍﻟﺨﺎﺭﺝ‪ ،‬ﻓﺘﻤﻴﻞ ﺍﻟﻨﻔﺲ ﺇﻟﻰ ُ َ ِ‬
‫ﺍﻟﻤﺸﺎﻫﺪ ﺍﻟﻐﺮﻳﺐ‪،‬‬
‫ﻐﺾ ﻋﻦ ﺍﻟﻤﺸﺘﻬﻴﺎﺕ ﻭﻳﺄﺱ ﺍﻟﻨﻔﻮﺱ ﻣـﻦ‬ ‫ﺍﻟﺤﺎﺿﺮ ﺍﻟﻘﺮﻳﺐ‪ ..‬ﺑﻞ ﺍﻟ َ ﱡ‬
‫ﺍﻟﻤﻌﺎﺷـﺮ‪ .‬ﻭﻣـﻦ ﻟـﻢ ﻳﻘﺒـﻞ‬
‫َ‬ ‫ﻃﻠﺐ ﺍﻟﻤﺴﺘﺤﺴﻨﺎﺕ ﻳﻄﻴﺐ ﺍﻟﻌﻴﺶ ﻣـﻊ‬
‫ﻫﺬﺍ ﺍﻟﻨﺼﺢ‪ ،‬ﺗﻌﺜﺮ ﻓﻲ ﻃـﺮﻕ ﺍﻟﻬـﻮﻯ‪ ،‬ﻭﻫﻠـﻚ ﻋﻠـﻰ ﺍﻟﺒـﺎﺭﺩ‪ ،‬ﻭﺭﺑﻤـﺎ‬
‫ﺳﻌﻰ ﻟﻨﻔﺴﻪ ﻓﻲ ﺍﻟﻬ ﻙ ﺍﻟﻌﺎﺟﻞ ﻭﻓﻲ ﺍﻟﻌـﺎﺭ ﺍﻟﺤﺎﺿـﺮ‪ ...‬ﻭﻣﺠﻤـﻮﻉ‬
‫ﻣــﺎ ﻗــﺪ ﺑــﺴﻄﺘﻪ‪ :‬ﺣﻔــﻆ ﺍﻟﺒــﺼﺮ ﻋــﻦ ﺍﻹﻃـ ﻕ‪ ،‬ﻭﻳــﺄﺱ ﺍﻟــﻨﻔﺲ ﻋــﻦ‬
‫)‪(1‬‬
‫ﻗﻨﻮﻋﺎ ﺑﺎﻟﺤﺎﺻﻞ«‪.‬‬ ‫ً‬ ‫ﺍﻟﺘﺤﺼﻴﻞ‬
‫ﻭﻋﻮﻓﻴــﺖ ﻓــﻲ‬
‫ﺧ ﺻــﺔ‪ :‬ﻳــﺎ ﻣــﻦ ﺃﻣﻨــﺖ ﻓــﻲ ﻣــﻀﺠﻌﻚ‪ُ ،‬‬
‫ﺻـﻠﺒﻚ‪ ،‬ﺍﺣﻤـﺪ ﺍﷲ‬ ‫ٍ‬ ‫ﻳﻮﻣﺎ ِ ْ‬
‫ﻣـﻦ ُﻗـﻮﺕ ُﻳﻘـﻴﻢ ُ ْ َ‬ ‫ً‬ ‫ﺗﻌﺪﻡ‬
‫ﺑﺪﻧﻚ‪ ،‬ﻭﻟﻢ ُ ْ َ‬
‫ٍ‬
‫ﻓﺎﺋـﺖ ﻏﻴﺮﻫـﺎ‬ ‫ﻋﻠﻰ ﻫﺬﻩ ﺍﻟﻨﻌﻢ‪ ،‬ﻓﻬـﻲ ﺃﺭﻛـﺎﻥ ﺍﻟـﺴﻌﺎﺩﺓ‪ ،‬ﻭﻛـﻞ‬
‫ﻣﺘﻊ ﻭﻣﻜﻤ ﺕ‪ ،‬ﻻ ﺷﺄﻥ ﻟﻬﺎ ﻓﻲ ﺣﻘﻴﻘـﺔ ﺍﻟـﺴﻌﺎﺩﺓ ﺇﻻ ﺍﻟﺰﻳـﺎﺩﺓ‬ ‫ٌ‬
‫ﻭﻃ ِ‬
‫ﺒﻌﻪ !‬‫ﻃﻤﻊ ﺍﺑﻦ ﺁﺩﻡ َ ْ‬
‫ﺍﻟﺘﻲ ﻻ ﻧﻬﺎﻳﺔ ﻟﻬﺎ ﻣﻊ َ َ ِ‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ )ﺹ ‪.(532‬‬

‫‪13‬‬
 ‫)‪(2‬‬
‫ﺇﻟـﻰ ﻣــﻦ ﺗﻨﻈــﺮ؟‬
‫ﻋﻨﺪ ﺗﺤـﺼﻴﻠﻚ ﻟﻠـﻨﻌﻢ ﺍﻟـﺜ ﺙ ﺍﻟـﺴﺎﺑﻘﺔ ‪ -‬ﻭﻫـﻲ ﻧﻌـﻢ ﻳـﺸﺘﺮﻙ‬
‫ﻓﻴﻬﺎ ﺟﻤﻴﻊ ﺃﺻﻨﺎﻑ ﺍﻟﺒﺸﺮ ﻏﺎﻟﺒﺎ )ﺍﻟﻤﺆﻣﻦ ﻭﺍﻟﻜﺎﻓﺮ( )ﺍﻟﺒﺮ ﻭﺍﻟﻔـﺎﺟﺮ(‬
‫)ﺍﻟﻐﻨﻲ ﻭﺍﻟﻔﻘﻴﺮ( )ﺍﻟﻤﻠﻚ ﻭﺍﻟﺮﻋﻴﺔ( ‪ -‬؛ ﻗﺪ ﻳﺪﺧﻞ ﻋﻠﻴـﻚ ﺍﻟـﺸﻴﻄﺎﻥ‬
‫ﻣﻦ ﻣﺪﺧﻞ ﺧﻔﻲ ُﻟﻴ ْﻨ ِﻐﺺ)‪ (1‬ﻋﻠﻴﻚ ﻣﻌﻴـﺸﺘﻚ ﻭﺍﺳـﺘﻤﺘﺎﻋﻚ ﺑـﺎﻟﻨﻌﻢ‬
‫ﺍﻟﺘــﻲ ﺑــﻴﻦ ﻳــﺪﻳﻚ‪ ،‬ﻭﺫﻟــﻚ ﺑــﺄﻥ ﻳﻔــﺘﺢ ﻋﻠﻴــﻚ ﺑــﺎﺏ‪ :‬ﺍﻟﻨﻈــﺮ ﺇﻟــﻰ‬
‫ﺍﻵﺧﺮﻳﻦ ﻧﻈﺮ ﻣﻘﺎﺭﻧﺔ‪ ،‬ﻓﺘﻨﻈﺮ ﻓﻲ ﻧﻮﻉ ﻗﻮﺗﻚ ﻭﻧﻮﻉ ﻗﻮﺗﻪ‪ ،‬ﺃﻭ ﻓﻲ ﻣـﺎ‬
‫ﺯﺍﺩﻩ ﺍﷲ ﻣﻦ ﻓﻀﻠﻪ ﻓﻲ ﻣﺎﻝ ﺃﻭ ﺑﻴﺖ ﺃﻭ ﺳﻴﺎﺭﺓ ﺃﻭ ﺯﻭﺟـﺔ ﺃﻭ ﻣﻨـﺼﺐ‬
‫ﺃﻭ ﺟﻤﺎﻝ ﺃﻭ ﻣﺎ ﺁﺗﺎﻩ ﺍﷲ ﻣﻦ ﺑﺴﻄﺔ ﻓﻲ ﺍﻟﻌﻠﻢ ﻭﺍﻟﺠﺴﻢ‪ ،‬ﻓﺘﺒﺪﺃ ﺗﺤﺘﻘﺮ‬
‫ﻣﺎ ﻋﻨﺪﻙ ﺇﻟﻰ ﻣـﺎ ﻋﻨـﺪﻩ‪ ،‬ﻭﺗـﺰﺩﺭي ﻧﻌﻤـﺔ ﺍﷲ ﻋﻠﻴـﻚ‪ ،‬ﻣـﻊ ﺃﻧـﻚ ﻟـﻮ‬
‫ﺃﻳﻘﻨﺖ ﺃﻥ ﻓﻮﻕ ﻛﻞ ﺫي ﻧﻌﻤﺔ ﻣﻦ ﻫﻮ ﺃﻧﻌﻢ ﻣﻨﻪ‪ ،‬ﻭﺗﺤﺘﻪ ﻣﻦ ﻫﻮ ﺃﻗﻞ‬
‫ٌ‬
‫ﻣﺠﻠﺒﺔ ﻟﻠﻬـﻢ‬ ‫ٌ‬
‫ﻣﻀﻴﻌﺔ ﻟﻠﻮﻗﺖ‬ ‫ﻣﻨﻪ‪ ،‬ﻟﻌﻠﻤﺖ ﺃﻥ ﺍﻟﻤﻘﺎﺭﻧﺔ ﻣﻊ ﺍﻵﺧﺮﻳﻦ‬
‫ﺩﻭﻥ ﺟﺪﻭﻯ‪.‬‬
‫ـﺐ ﻧﻈــﺮﻙ ﺇﻟــﻰ ﻣــﻦ ﻫــﻮ‬ ‫ﻓــﺈﻥ ﻛﻨــﺖ ﻻﺑــﺪ ﻓــﺎﻋ ﻟﻠﻤﻘﺎﺭﻧــﺔ‪ َ َ ،‬ﱢ‬
‫ﻓﻘﻠـ ْ‬
‫ﺩﻭﻧﻚ ﻻ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﻓﻮﻗﻚ‪ ،‬ﺇﺭﺷﺎﺩﺍ ﺳﻠﻮﻛﻴﺎ ﻣﻦ ﺍﻟﻨﺒـﻲ ؜ ﺣﻴـﺚ‬
‫ﻳﻘﻮﻝ‪:‬‬

‫)‪ (1‬ﺑﻤﻌﻨﻰ ﻳﻜﺪﺭ‪ْ ُ ،‬‬

‫ﻓﺎﻟﻨﻐﺼﺔ‪ :‬ﻣﺎ ﻳﻤﻨﻊ ﻣﻦ ﺇﻛﻤﺎﻝ ﺍﻟﻤﺮﺍﺩ ﻭﺗﺤﻘﻴﻖ ﺍﻟﺮﻏﺒﺔ‪.‬‬

‫‪14‬‬
‫)ﺍﻧﻈﺮﻭﺍ ﺇﻟﻰ ﻣﻦ ﺃﺳﻔﻞ ﻣﻨﻜﻢ‪ ،‬ﻭﻻ ﺗﻨﻈﺮﻭﺍ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﻓـﻮﻗﻜﻢ‪،‬‬
‫)‪(1‬‬
‫ﻓﻬﻮ ﺃﺟﺪﺭ ﺃﻥ ﻻ ﺗﺰﺩﺭﻭﺍ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻜﻢ(‪.‬‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﺑﻦ ﺟﺮﻳﺮ ﻭﻏﻴﺮﻩ‪" :‬ﻫـﺬﺍ ﺣـﺪﻳﺚ ﺟـﺎﻣﻊ ﻷﻧـﻮﺍﻉ ﻣـﻦ‬
‫ﺍﻟﺨﻴــﺮ‪ ،‬ﻷﻥ ﺍﻹﻧــﺴﺎﻥ ﺇﺫﺍ ﺭﺃﻯ ﻣــﻦ ُﻓـ ﱢ‬
‫ـﻀﻞ ﻋﻠﻴــﻪ ﻓــﻲ ﺍﻟــﺪﻧﻴﺎ ﻃﻠﺒــﺖ‬
‫ﻧﻔﺴﻪ ﻣﺜﻞ ﺫﻟﻚ ﻭﺍﺳﺘﺼﻐﺮ ﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﻧﻌﻤـﺔ ﺍﷲ ﺗﻌـﺎﻟﻰ‪ ،‬ﻭﺣـﺮﺹ‬
‫ﻋﻠﻰ ﺍﻻﺯﺩﻳﺎﺩ ﻟﻴﻠﺤﻖ ﺑﺬﻟﻚ ﺃﻭ ﻳﻘﺎﺭﺑﻪ‪ ،‬ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﻮﺟﻮﺩ ﻓﻲ ﻏﺎﻟﺐ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺃﻣﺎ ﺇﺫﺍ ﻣﺎ ﻧﻈﺮ ﻓﻲ ﺃﻣﻮﺭ ﺍﻟـﺪﻧﻴﺎ ﺇﻟـﻰ ﻣـﻦ ﻫـﻮ ﺩﻭﻧـﻪ ﻓﻴﻬـﺎ؛‬
‫ﻇﻬــﺮﺕ ﻟــﻪ ﻧﻌﻤــﺔ ﺍﷲ ﺗﻌــﺎﻟﻰ ﻋﻠﻴــﻪ ﻓــﺸﻜﺮﻫﺎ ﻭﺗﻮﺍﺿــﻊ ﻭﻓﻌــﻞ ﻓﻴــﻪ‬
‫)‪(2‬‬
‫ﺍﻟﺨﻴﺮ"‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺤـﺎﻓﻆ ﺍﻟﻌﺮﺍﻗـﻲ‪" :‬ﻭﻣـﻦ ﻫﻨـﺎ ﻳﻨﺒﻐـﻲ ﻟﻺﻧـﺴﺎﻥ ﺍﺟﺘﻨـﺎﺏ‬

‫ﺍﻻﺧﺘ ﻁ ﺑﺄﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺘﻮﺳﻊ ﻣﻨﻬﺎ ﻭﻣﻦ ﻛﺴﺒﻬﺎ ﻭﻧﻌﻴﻤﻬـﺎ ؛ ﻷﻧـﻪ‬
‫ﻗﺪ ﻳـﺆﺩي ﺇﻟـﻰ ﻫـﺬﻩ ﺍﻟﻤﻔـﺴﺪﺓ‪ .‬ﻭﻗـﺎﻝ ﺑﻌـﻀﻬﻢ‪ :‬ﺟﺎﻟـﺴﺖ ﺍﻷﻏﻨﻴـﺎء‬
‫ﻓــﺎﺣﺘﻘﺮﺕ ﻟﺒﺎﺳــﻲ ﺇﻟــﻰ ﻟﺒﺎﺳــﻬﻢ ﻭﺩﺍﺑﺘــﻲ ﺇﻟــﻰ ﺩﻭﺍﺑﻬــﻢ‪ ،‬ﻭﺟﺎﻟــﺴﺖ‬
‫ﺍﻟﻔﻘﺮﺍء ﻓﺎﺳﺘﺮﺣﺖ"‪.‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (2963‬ﻭﻧﺤﻮﻩ ﻓﻲ ﺍﻟﺒﺨﺎﺭي )‪) :(6490‬ﺇﺫﺍ ﻧﻈﺮ ﺃﺣﺪﻛﻢ ﺇﻟﻰ ﻣـﻦ‬
‫ﻓﻀﻞ ﻋﻠﻴﻪ ﻓﻲ ﺍﻟﻤﺎﻝ ﻭﺍﻟﺨﻠﻖ ﻓﻠﻴﻨﻈﺮ ﺇﻟﻰ ﻣﻦ ﻫﻮ ﺃﺳﻔﻞ ﻣﻨﻪ(‪.‬‬
‫)‪ (2‬ﺷﺮﺡ ﺍﻟﻨﻮﻭي ﻋﻠﻰ ﻣﺴﻠﻢ )‪.(97/18‬‬

‫‪15‬‬
‫ﻭﻗﺎﻝ ﻋﻘﺐ ﺷﺮﺣﻪ ﻟﻠﺤﺪﻳﺚ‪" :‬ﻭﻫﺬﺍ ﺃﺩﺏ ﺣﺴﻦ ﺃﺩﺑﻨﺎ ﺑﻪ ﻧﺒﻴﻨـﺎ‬
‫؜‪ ،‬ﻭﻓﻴﻪ ﻣﺼﻠﺤﺔ ﺩﻳﻨﻨﺎ ﻭﺩﻧﻴﺎﻧﺎ ﻭﻋﻘﻮﻟﻨﺎ ﻭﺃﺑﺪﺍﻧﻨﺎ ﻭﺭﺍﺣـﺔ ﻗﻠﻮﺑﻨـﺎ‪،‬‬
‫)‪(1‬‬
‫ﻓﺠﺰﺍﻩ ﺍﷲ ﻋﻦ ﻧﺼﻴﺤﺘﻪ ﺃﻓﻀﻞ ﻣﺎ ﺟﺰﻯ ﺑﻪ ﻧﺒﻴﺎ "‪.‬‬

‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﺠﻮﺯي‪» :‬ﺭﺃﻳـﺖ ﺍﻟـﻨﻔﺲ ﺗﻨﻈـﺮ ﺇﻟـﻰ ﻟـﺬﺍﺕ ﺃﺭﺑـﺎﺏ‬

‫ﺼﻠﺖ ﻭﻣﺎ ﻳﺘﻀﻤﻨﻬﺎ ﻣـﻦ ﺍﻵﻓـﺎﺕ«‬
‫ﺍﻟﺪﻧﻴﺎ ﺍﻟﻌﺎﺟﻠﺔ‪ ،‬ﻭﺗﻨﺴﻰ ﻛﻴﻒ ُﺣ ﱢ َ‬
‫ﺛﻢ ﺿﺮﺏ ﺍﻟﻤﺜﻞ ﺑﺼﺎﺣﺐ ﺍﻟﺴﻠﻄﻨﺔ ﻣﺒﻴﻨ ًﺎ ﺃﻥ ﻧﻌﻤﺘﻪ ﻣﺸﻮﺑﺔ ﺑـﺎﻟﻈﻠﻢ‬
‫ﻣﻨﻪ ﺃﻭ ﻣﻦ ُﻋ ّﻤﺎﻟﻪ‪ ،‬ﺛﻢ ﻫﻮ ﺣﺬﺭ ﻣﻦ ﻋﺪﻭﻩ‪ ،‬ﻗﻠـﻖ ﻣﻤـﻦ ﻫـﻮ ﻓﻮﻗـﻪ ﺃﻥ‬
‫ﻳﻌﺰﻟﻪ‪ ،‬ﻭﻣﻦ ﻧﻈﻴﺮﻩ ﺃﻥ ﻳﻜﻴﺪﻩ‪ ،‬ﻓﻠﺬﺗﻪ ﻣﻐﻤـﻮﺭﺓ ﺑﺎﻟﺤـﺬﺭ ﻓﻴﻬـﺎ ﻭﻣﻨﻬـﺎ‬
‫ﻭﺃﻳﻀﺎ ﺿﺮﺏ ﺍﻟﻤﺜﻞ ﺑﺼﺎﺣﺐ ﺗﺠـﺎﺭﺓ‪ ،‬ﻭﻛﻴـﻒ َﺗَﻘ ﱠﻄـﻊ ﻓـﻲ‬
‫ً‬ ‫ﻭﻋﻠﻴﻬﺎ‪.‬‬
‫ﺍﻟﺒ ﺩ ﻟﻨﻴﻞ ﻣﺎ ﻧـﺎﻝ ﺑﻌـﺪ ﻋﻠـﻮ ﺍﻟـﺴﻦ – ﻭﻗـﺎﻝ‪» :‬ﻭﻫـﺬﻩ ﺍﻟﺤﺎﻟـﺔ ﻫـﻲ‬
‫ﺍﻟﻐﺎﻟﺒﺔ‪ ،‬ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻻ ﻳﻜﺎﺩ ﻳﺠﺘﻤﻊ ﻟﻪ ﻛﻞ ﻣﺎ ﻳﺤﺒﻪ ﺇﻻ ﻋﻨﺪ ﻗﺮﺏ‬
‫ﺭﺣﻴﻠﻪ‪ ...‬ﺇﻟﻰ ﺃﻥ ﻗﺎﻝ‪» :‬ﻓﺈﻳﺎﻙ ﺇﻳﺎﻙ ﺃﻥ ﺗﻨﻈﺮ ﺇﻟﻰ ﺻـﻮﺭﺓ ﻧﻌـﻴﻤﻬﻢ‪،‬‬
‫ﻓﺈﻧﻚ ﺗﺴﺘﻄﻴﺒﻪ ﻟﺒﻌﺪﻩ ﻋﻨﻚ‪ ،‬ﻭﻟﻮ ﻗﺪ ﺑﻠﻐﺘﻪ ﻛﺮﻫﺘﻪ‪ ،‬ﺛـﻢ ﻓـﻲ ﺿـﻤﻨﻪ‬
‫ﻣﻦ ﻣﺤﻦ ﺍﻟـﺪﻧﻴﺎ ﻭﺍﻵﺧـﺮﺓ ﻣـﺎ ﻻ ﻳﻮﺻـﻒ‪ ،‬ﻓﻌﻠﻴـﻚ ﺑﺎﻟﻘﻨﺎﻋـﺔ ﻣﻬﻤـﺎ‬
‫)‪(2‬‬
‫ﻭﺍﻟﺪﻳﻦ«‪.‬‬
‫ﺃﻣﻜﻦ‪ ،‬ﻓﻔﻴﻬﺎ ﺳ ﻣﺔ ﺍﻟﺪﻧﻴﺎ ﱢ‬

‫)‪ (1‬ﻃﺮﺡ ﺍﻟﺘﺜﺮﻳﺐ )‪.(469 -468/8‬‬

‫)‪ (2‬ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ )ﺹ ‪(372 – 370‬‬

‫‪16‬‬
 ‫ﺧ ﺻﺔ‪ :‬ﻧﻈﺮﻙ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﻤﻜﺮﻡ‪:‬‬
‫ﺇﻥ ﺻﻮﺑﺘﻪ ﺇﻟـﻰ ﻣـﺎ ﻓـﻲ ﻳـﺪﻳﻚ؛ ﻓـﺎﻧﻈﺮ ﺇﻟﻴـﻪ ﻧﻈـﺮ ﻛﻔﺎﻳـﺔ‬
‫ﻭﻗﻨﺎﻋﺔ)‪.(1‬‬
‫ﻭﺇﻥ ﺻﻮﺑﺘﻪ ﺇﻟﻰ ﻣﺎ ﻓﻲ ﻳـﺪ ﻣـﻦ ﻫـﻮ ﻓﻮﻗـﻚ؛ ﻓـﺎﻧﻈﺮ ﺇﻟﻴـﻪ‬
‫ﻋﻠﻰ ﺃﻧﻪ ﺯﻳﺎﺩﺓ ﻓﺘﻨﺔ ﻭﺍﺑﺘ ء ﻟﻬﻢ‪.‬‬
‫ﻭﺇﻥ ﺻﻮﺑﺘﻪ ﺇﻟﻰ ﻣﺎ ﻓﻲ ﻳـﺪ ﻣـﻦ ﻫـﻮ ﺩﻭﻧـﻚ؛ ﻓـﺎﻧﻈﺮ ﺇﻟﻴـﻪ‬
‫ﻧﻈﺮ ﺇﺷﻔﺎﻕ ﻋﻠﻴﻪ ﻭﺍﻣﺘﻨﺎﻥ ﺑﻤﺎ ﻓﻀﻠﻚ ﺍﷲ ﻋﻠﻴﻪ‪.‬‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﻭﻗﺪ ﺟﺎء ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ؜ ﺃﻧﻪ ﻗـﺎﻝ‪) :‬ﺃﻓﻠـﺢ ﻣـﻦ ﻫـﺪي‬
‫ﺇﻟﻰ ﺍﻹﺳ ﻡ ﻭﻛﺎﻥ ﻋﻴﺸﻪ ﻛﻔﺎﻓﺎ ﻭﻗﻨﻊ ﺑﻪ(‪ .‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻸﻟﺒـﺎﻧﻲ ﺑـﺮﻗﻢ‬
‫)‪.(1506‬‬

‫‪17‬‬
 ‫)‪(3‬‬
‫ﺃﻣﺴـﻚ ﺑﻌـﺾ ﻣﺎﻟـﻚ‬

‫ﻛﺜﻴﺮﻭﻥ ﻳﺘﺪﺍﻭﻟﻮﻥ ﻋﺒﺎﺭﺓ‪ :‬ﺃﻧﻔﻖ ﻣـﺎ ﻓـﻲ ﺍﻟﺠﻴـﺐ ﻳﺄﺗﻴـﻚ ﻣـﺎ ﻓـﻲ‬
‫ﺍﻟﻐﻴﺐ‪ ،‬ﻭﺃﻧﺎ ﺃﻗﻮﻝ‪ :‬ﺃﻧﻔﻖ ﻣﺎ ﻓﻲ ﺍﻟﺠﻴﺐ ﺗﻨﺪﻡ ﺑ ﺭﻳﺐ‪!!!....‬‬
‫ﻭﻛﻴﻒ ﻻ ﺗﻨﺪﻡ ﻋﻠﻰ ﻣﺨﺎﻟﻔﺘﻚ ﺍﻟﺼﺮﻳﺤﺔ ﻟﻠﻮﺳﻄﻴﺔ ﺍﻻﻗﺘـﺼﺎﺩﻳﺔ‬
‫ﺍﻟﺘﻲ ﺫﻛﺮﻫﺎ ﺍﷲ ﻓﻲ ﻏﻴﺮ ﻣﺎ ﻣﻮﺿﻊ ﻣﻦ ﻛﺘﺎﺑﻪ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﺍﻟﺬي ُﻳ ْﻔﺘـﺮﺽ‬
‫ﺃﻥ ﻳﻜﻮﻥ ﻟﻲ ﻭﻟﻚ ﺩﺳﺘﻮﺭﺍ ﻳﺤﻜﻤﻨـﺎ‪ ..‬ﻭﻗﺎﻧﻮﻧـﺎ ﻳﺤﻤﻴﻨـﺎ‪ ..‬ﻭﻣﻌﻠﻤـﺎ‬
‫ﻳﺮﺷﺪﻧﺎ‪..‬‬
‫ﻳﻘــﻮﻝ ﺍﷲ ﺗﻌــﺎﻟﻰ‪6 5 4 3 2 1 0 / . ﴿:‬‬
‫‪] ﴾ : 9 8 7‬ﺍﻹﺳـﺮﺍء‪ .[29 :‬ﻭﻫﻞ ﺑﻌﺪ ﺍﻟﻤ ﻣﺔ ﻭﺍﻟﺤﺴﺮﺓ‬
‫ﺇﻻ ﺍﻟﻀﻴﻖ ﻭﺍﻟﻜﺮﺏ ﻭﺍﻟﻬﻢ ﻭﺍﻟﺤﺰﻥ؟!‬
‫ﻭﻳﻘﻮﻝ ﺟﻞ ﻭﻋ ‪Ð Ï Î Í Ì Ë Ê É﴿:‬‬
‫‪] ﴾Ó Ò Ñ‬ﺍﻟﻔﺮﻗﺎﻥ‪.[67:‬‬

‫ﻭﺇﺫﺍ ﻛــﺎﻥ ﺃﻛﺜــﺮ ﻣــﻦ ﻳــﺮﺩﺩ ﺍﻟﻌﺒــﺎﺭﺓ ﺍﻟــﺴﺎﺑﻘﺔ )ﺃﻧﻔــﻖ ﻣــﺎ ﻓــﻲ‬
‫ﺍﻟﺠﻴﺐ‪ (...‬ﻏﻴﺮ ﻣﻘﺘﻨﻊ ﺑﻬﺎ ] ً‬
‫ﻓﻜﺮﺍ[ ﻭﺇﻧﻤـﺎ ﻳﺮﺩﺩﻫـﺎ ﺗﻔﻜﻬـﺎ ﻭﺗﻨـﺪﺭﺍ‪،‬‬
‫ﻣﻌﺮﺿـ ًﺎ‬ ‫ً‬
‫ﻭﺍﻗﻌﺎ[‪ َ ُ ،‬ﱢ‬ ‫ﻣﻜﺒ ً ﺑﻮﺛﺎﻗﻬﺎ ]‬
‫ﺇﻻ ﺃﻧﻚ ﺗﺠﺪﻩ ﻭﺍﻗﻌﺎ ﺗﺤﺖ ﺃﺳﺮﻫﺎ ُ َ ﱠ‬
‫ﻇﻬﺮﻩ ﻟﺴﻴﺎﻃﻬﺎ ﻭﺿﺮﺑﺎﺗﻬﺎ!‬

‫‪18‬‬
‫ﻓﺒﻌﻀﻬﻢ ﻻ ﻳﺼﺒﺮ ﻋﻦ ﺻﺮﻑ ﺍﻟﺪﻳﻨﺎﺭ ﻓﻲ ﺍﻟﻤﻔﻴﺪ ﻭﺍﻟﻀﺎﺭ‪ ،‬ﻭﻓﻲ‬
‫ﺣﺎﺟــﺔ ﻭﻓــﻲ ﻏﻴــﺮ ﺣﺎﺟــﺔ‪ ،‬ﺑ ـ ﺗﻔﻜــﺮ ﻭﺭﻭﻳــﺔ‪ ،‬ﻭﻻ ﺗﺮﻳــﺚ ﻭﺣــﺴﻦ‬
‫ﺗﺪﺑﻴﺮ‪ ..‬ﻭﺇﻳﺎﻙ ﺃﻥ ﺗﻨﺨﺪﻉ ﺑﺘﻈﺎﻫﺮﻩ ﺑﺎﻟﻜﻤـﺎﻝ ﻭﺍﻟـﺴﻌﺔ ﻭﺍﻻﻧﺒـﺴﺎﻁ‪،‬‬
‫ﻓﺈﻧــﻚ ﻟــﻮ ُ ْ‬
‫ﺃﻋﻄﻴــﺖ ﺍﻟﻘــﺪﺭﺓ ﻋﻠــﻰ ﺍﻻﻃـ ﻉ ﻋﻠــﻰ ﻣــﺎ ﻓــﻲ ﺍﻟــﻀﻤﺎﺋﺮ‪،‬‬
‫ﻟﻮﺟﺪﺕ ﺻﺎﺣﺐ ﻫﺬﺍ ﺍﻟﻤﺴﻠﻚ ﻳﻌﻴﺶ ﺷﻌﻮﺭﺍ ﺑﺎﻟﻨﻘﺺ ﻓﻲ ﺃﻋﻤﺎﻗﻪ‪،‬‬
‫ﻭﺃﺳــﻮﺃﻫﻢ ﺣــﺎﻻ ﻣــﻦ ﺃﺿــﻄﺮ ﻹﺭﺍﻗــﺔ ﻣــﺎء ﻭﺟﻬــﻪ ﻟﺤﺎﺟــﺔ ﻃــﺮﺃﺕ‬
‫ْ ُ‬
‫ﻭﺍﺿﻄ ﱠﺮﺕ – ﻟـﻢ ﺗﻜـﻦ ﻋﻠـﻰ ﺍﻟﺒـﺎﻝ –‪ ،‬ﻛـﺎﻥ ﻗـﺪ ﺯﺍﺣﻤﻬـﺎ)‪ - (1‬ﻋﻤـﺎ‬
‫ﻗﻠﻴﻞ ‪ -‬ﺑﺘﻔﺎﻫﺎﺕ ﻭﺳﻔﺎﺳﻒ ﻭﻣﻀﻴﻌﺎﺕ ﺃﻧﻔﻖ ﻣﺎﻟﻪ ﻓﻴﻬﺎ !‬
‫ﻓﻠﻬﺬﺍ ﻭﺃﻣﺜﺎﻟﻪ ﺃﻗﻮﻝ ‪ -‬ﻧﺎﺻﺤﺎ ﻟﻪ ﻭﻣﺮﺷﺪﺍ ‪ -‬ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻨﺒـﻲ ؜‬
‫ﻟﺒﻌﺾ ﺻﺤﺎﺑﺘﻪ‪ :‬ﺃﻣﺴﻚ ﻋﻠﻴـﻚ ﺑﻌـﺾ ﻣﺎﻟـﻚ‪ .‬ﻣـﻊ ﻓـﺎﺭﻕ ﺍﻟﺘـﺸﺒﻴﻪ‬
‫ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺬﺍﻙ ﻳﻨﻔﻖ ﻓﻲ ﺣﻄﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﺼﺤﺎﺑﻲ ﺃﺭﺍﺩ ﺃﻥ ﻳﻨﻔﻖ ﻓﻲ‬
‫ﻏﺮﺍﺱ ﺍﻟﺠﻨﺔ‪ ،‬ﻓﻤﺎ ﻗﺼﺘﻪ‪..‬؟‬
‫ﺃﺭﺍﺩ ﻫﺬﺍ ﺍﻟﺼﺤﺎﺑﻲ ﻓﻲ ﺇﺣﺪﻯ ﺍﻟﻐﺰﻭﺍﺕ ﺃﻥ ﻳﻨﻔﻖ ﺟﻤﻴﻊ ﻣﺎﻟﻪ!‬
‫ﺟﻤﻴﻊ ﻣﺎﻟﻪ‪..‬؟ ﻧﻌﻢ‪ ...‬ﺟﻤﻴﻊ ﻣﺎﻟﻪ!‬
‫ﺟﻤﻴﻊ ﻣﺎﻟﻪ ﻓﻲ ﻣـﺎﺫﺍ؟ ﺃﻓـﻲ ﺳـﻴﺎﺣﺔ ﺃﻡ ﻓـﻲ ﺗﺠـﺎﺭﺓ ﺃﻡ ﻓـﻲ ﻟﻌـﺐ‬
‫ﻭﻟﻬﻮ ﺃﻡ ﻓﻲ ﻣﻄﺎﻋﻢ ﻭﻣ ﺑﺲ ﺑﺎﻫﻈﺔ ﺍﻟﺜﻤﻦ؟!‬
‫ﺍﻟﺠﻮﺍﺏ‪ :‬ﻓﻲ ﺳﺒﻴﻞ ﺍﷲ !! ﺇﻧﻪ ﻟﻐﺮﺽ ﺷﺮﻳﻒ‪ ،‬ﻭﻓﻌﻞ ﺣﻤﻴـﺪ‪..‬‬
‫ﻭﻟﻜﻦ‪...‬‬

‫)‪ (1‬ﺃي ﺣﺎﺟﺎﺗﻪ ﺍﻟﻄﺎﺭﺋﺔ ﺍﻟﻤﻔﺎﺟﺌﺔ‪.‬‬

‫‪19‬‬
‫ﺃﺗــﺎﻩ ﺍﻟﺘﻮﺟﻴــﻪ ﺍﻟﻨﺒــﻮي ﻣﺒﺎﺷــﺮﺓ ﻟﻴﻌﻴــﺪﻩ ﺇﻟــﻰ ﻭﺳــﻄﻴﺔ ﺍﻟــﺪﻳﻦ‬
‫)‪(1‬‬
‫ﻭﺍﻋﺘﺪﺍﻟﻪ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪) :‬ﺃﻣﺴﻚ ﻋﻠﻴﻚ ﺑﻌﺾ ﻣﺎﻟﻚ(‪.‬‬
‫ﻓ ﺑﺪ ﻣﻦ ﺍﻟﻨﻈﺮﺓ ﺍﻟـﺸﻤﻮﻟﻴﺔ ﺍﻟﻤﺘﻜﺎﻣﻠـﺔ ﻟﻠﻤـﺎﻝ‪ ،‬ﺑﺤﻴـﺚ ﻳﻮﺟـﻪ‬
‫ﺑﻌﻨﺎﻳﺔ ﻭﺩﺭﺍﻳﺔ ﻻ ﻛﻴﻔﻤﺎ ﺍﺗﻔﻖ‪:‬‬
‫‪ -‬ﻓﺠﺰء ﻣﻨﻪ ﻟﻀﺮﻭﺭﻳﺎﺕ ﺍﻟﺤﻴﺎﺓ ﺍﻟ ﺯﻣﺔ ﺍﻟﻤﺴﺘﻤﺮﺓ‪.‬‬
‫‪ -‬ﻭﺟﺰء ﻣﻨﻪ ﻟﻠﺤﺎﺟﻴﺎﺕ ﺍﻟﻤﺘﻨﻮﻋﺔ ﺍﻟﻤﺘﻜﺮﺭﺓ ﻭﺍﻟﻄﺎﺭﺋﺔ‪..‬‬
‫‪ -‬ﻭﺟﺰء ﻣﻨﻪ ﻟﻠﺘﺤﺴﻴﻨﻴﺎﺕ ﻭﺍﻟﻜﻤﺎﻟﻴﺎﺕ‪.‬‬
‫ﻣﺪﺧﺮ ﻟﻚ‪،‬‬
‫‪ -‬ﻭﺟﺰء ﻣﻨﻪ ﷲ ﺟﻞ ﻭﻋ ‪ ..‬ﺍﻟﺬي ﻫﻮ ﻓﻲ ﺍﻟﺤﻘﻴﻘﺔ ُ ّ ٌ‬
‫)‪(2‬‬

‫ﻳﻮﻡ ﺃﻥ ﺗﻠﻘﻰ ﺍﷲ ‪..U‬‬

‫)‪(3‬‬
‫‪ -‬ﻭﺟﺰء ﻣﻨﻪ ُﻳﺪﺧﺮ ﻟﺼﺮﻭﻑ ﺍﻟﺪﻫﺮ ﻭﻧﻮﺍﺋﺐ ﺍﻟﻌﺼﺮ‪.‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪.(2757‬‬

‫)‪ (2‬ﺑﺄﻧﻮﺍﻉ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺍﻟﻤﺎﻟﻴـﺔ ﻣـﻦ ﺯﻛـﺎﺓ ﻭﺻـﺪﻗﺔ ﻭﻭﻗـﻒ ﻭﻛﻔﺎﻟـﺔ ﻭﺃﺿـﺤﻴﺔ ﻭﺗﻔﻄﻴـﺮ‬
‫ﺻﺎﺋﻤﻴﻦ‪ ...‬ﺇﻟﺦ‪.‬‬
‫)‪ (3‬ﻗﺪ ﺗﺠـﺪ ﻣـﻦ ﻳﺴﺘـﺼﻌﺐ ﺛﻘﺎﻓـﺔ ﺍﻻﺩﺧـﺎﺭ‪ ،‬ﻭﻳـﺘﺤﺠﺞ ﺑﻐـ ء ﺍﻟﻤﻌﻴـﺸﺔ ﻭﺿـﻌﻒ‬
‫ﺍﻟﺮﻭﺍﺗــﺐ ﻭﺍﺯﺩﻳــﺎﺩ ﻣﺘﻄﻠﺒــﺎﺕ ﺍﻟﺤﻴــﺎﺓ‪ ،‬ﻭﻟــﻴﻌﻠﻢ ﺃﻥ ﺧﻴــﺮ ﻣــﺎ ﻳﺒــﺪﺃ ﺑــﻪ ﻓــﻲ ﻫــﺬﺍ‬
‫ﺍﻟﺠﺎﻧــﺐ ﺇﺩﺧــﺎﺭ ‪ %10‬ﻣــﻦ ﺍﻟﺮﺍﺗــﺐ‪ ،‬ﻭﻫــﻲ ﺃﻗــﻞ ﻧــﺴﺒﺔ ﻳﻨﺒﻐــﻲ ﺍﻟﻤﺪﺍﻭﻣــﺔ ﻋﻠــﻰ‬
‫ﺍﺩﺧﺎﺭﻫﺎ ﻭﺍﻟﺒﺪء ﺑﻬﺎ ﺣﺴﺐ ﻛ ﻡ ﺍﻟﻤﺨﺘﺼﻴﻦ ﻣﻦ ﺃﻫﻞ ﻫﺬﺍ ﺍﻟﺸﺄﻥ‪ ،‬ﺛﻢ ﺇﺫﺍ ﺛﺒﺖ‬
‫ﻋﻠﻴﻬﺎ ﻓﺘﺮﺓ‪ ،‬ﻓﻴﻤﻜﻦ ﺃﻥ ﻳﺮﻭﺽ ﻧﻔﺴﻪ ﻋﻠﻰ ﻧﺴﺒﺔ ﺃﻋﻠﻰ ﺗﺰﺩﺍﺩ ﺗﺪﺭﻳﺠﻴﺎ‪ .‬ﻭﺇﻳـﺎﻙ‬
‫ﺃﻥ ﺗﺴﺘﺼﻐﺮ ﻫﺬﻩ ﺍﻟﻨﺴﺒﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺎﺭ ﻣﻦ ﻣﺴﺘﺼﻐﺮ ﺍﻟـﺸﺮﺭ‪ ،‬ﻭﺃﻭﻝ ﺍﻟﺒﻴـﺖ ﻟﺒﻨـﺔ‪،‬‬
‫ﻭﻗﺪ ﺟﺮﺕ ﺳﻨﺔ ﺍﻟﺤﻴﺎﺓ ﻋﻠـﻰ ﺃﻥ ﺍﻟـﺼﻐﻴﺮ ﻳﻜﺒـﺮ‪ ،‬ﻓـ ﺗـﺴﺘﻌﺠﻞ ﻗﻄـﻒ ﺍﻟﺜﻤـﺮﺓ‬
‫ﻭﺗﺴﺘﻄﻴﻞ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﺈﻥ ﻋﺎﻗﺒﺔ ﻫﺬﻩ ﺍﻟﺨﻄﺔ ﺣﻤﻴﺪﺓ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬

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 ‫ﻭﻛﻞ ﺫﻟﻚ ﻭﻓﻖ ﺧﻄﺔ ﻣﺮﺳﻮﻣﺔ‪ ،‬ﻭﻛﻴﻔﻴﺔ ﻣﻌﻠﻮﻣﺔ‪.‬‬
‫ﻭﻫﺎ ﻫﻨﺎ ﻫﻤﺴﺔ ﻓﻲ ﺃﺫﻥ ﺑﻌﺾ ﺍﻟﻤﺤﺴﻨﻴﻦ‪:‬‬
‫ﻓﻘــﺪ ﺭﺃﻳﻨــﺎ ﻋﻨــﺪ ﺣﻠــﻮﻝ ﺍﻟﻜــﻮﺍﺭﺙ ﺍﻟﻌﻈﻴﻤــﺔ ﻣــﻦ ﺃﺧــﺬﻫﻢ‬
‫ﺑﺴﻴﺎﺭﺗﻪ ﻭﻟـﻴﺲ ﻋﻨـﺪﻩ‬ ‫ﺑﻜﻞ ﻣﺎﻟﻪ‪ ،‬ﺃﻭ ﺍﻟﺘﺒ‬ ‫ﺍﻟﺤﻤﺎﺱ ﻓﻘﺎﻡ ﺑﺎﻟﺘﺒ‬
‫ﻏﻴﺮﻫــﺎ‪ ،‬ﺃﻭ ﺑﺒﻴﺘــﻪ ﻭﻟــﻴﺲ ﻟــﻪ ﻏﻴــﺮﻩ‪ ،‬ﻓــﺈﻟﻰ ﺟﻤﻴــﻊ ﺃﻭﻟﺌــﻚ ﺃﺫﻛــﺮﻫﻢ‬
‫ﺑﺤﺪﻳﺚ ﻛﻌﺐ – ﺃﺣﺪ ﺍﻟﺜ ﺛﺔ ﺍﻟﺬﻳﻦ ﺧﻠﻔﻮﺍ ‪ -‬ﺣﻴﻨﻤﺎ ﺗﺎﺏ ﺍﷲ ﻋﻠﻴﻪ‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺇﻥ ﻣﻦ ﺗﻮﺑﺘﻲ ﺃﻥ ﺍﻧﺨﻠﻊ ﻣـﻦ ﻣـﺎﻟﻲ ﺻـﺪﻗﺔ ﺇﻟـﻰ‬
‫ﺍﷲ ﻭﺇﻟﻰ ﺭﺳﻮﻟﻪ ؜‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﻋﻠﻴﻪ ﺍﻟﺼ ﺓ ﻭﺍﻟﺴ ﻡ‪ :‬ﺃﻣﺴﻚ ﻋﻠﻴﻚ‬
‫ﺑﻌﺾ ﻣﺎﻟﻚ‪ ،‬ﻓﻬﻮ ﺧﻴـﺮ ﻟـﻚ‪ .‬ﻓﻘـﺎﻝ ﻛﻌـﺐ‪ :‬ﻓـﺈﻧﻲ ﺃﻣـﺴﻚ ﺑـﺴﻬﻤﻲ‬
‫)‪(1‬‬
‫ﺍﻟﺬي ﺑﺨﻴﺒﺮ‪.‬‬
‫ﻓﻬﺬﺍ ﺍﻹﻣﺴﺎﻙ ﻟﺒﻌﺾ ﺍﻟﻤﺎﻝ ﻓﻲ ﺣﻖ ﺍﻟﺼﺪﻗﺔ ﻭﺍﻟﻌﺒـﺎﺩﺓ‪ ،‬ﻓﻜﻴـﻒ‬
‫ﻓﻴﻤﺎ ﺩﻭﻧﻬﺎ ﻣﻦ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺤﺎﺟﻴﺔ ﻭﺍﻟﻜﻤﺎﻟﻴﺔ؟!‬
‫ﻗــﺎﻝ ﺍﺑــﻦ ﺍﻟﺠــﻮﺯي‪» :‬ﻓــﺈﻥ ﺍﻋﺘــﺮﺽ ﺟﺎﻫــﻞ ﻓﻘــﺎﻝ‪ :‬ﺟــﺎء ﺃﺑــﻮ‬
‫ﺑﻜﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﺑﻜﻞ ﻣﺎﻟـﻪ)‪ ،(2‬ﻓـﺎﻟﺠﻮﺍﺏ‪ :‬ﺃﻥ ﺃﺑـﺎ ﺑﻜـﺮ ﺻـﺎﺣﺐ‬
‫ﻣﻌــﺎﺵ ﻭﺗﺠــﺎﺭﺓ‪ ،‬ﻓــﺈﺫﺍ ﺃﺧــﺮﺡ ﺍﻟﻜــﻞ ﺃﻣﻜﻨــﻪ ﺃﻥ ﻳــﺴﺘﺪﻳﻦ ﻋﻠﻴــﻪ‬
‫)‪(3‬‬
‫ﻓﻴﺘﻌﻴﺶ«‪.‬‬

‫)‪ (1‬ﺗﻘﺪﻡ ﺗﺨﺮﻳﺠﻪ‪.‬‬

‫)‪ (2‬ﺃﺑﻮ ﺩﺍﻭﺩ )‪ (1678‬ﻭﺍﻟﺘﺮﻣﺬي )‪ (3675‬ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (3‬ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ )ﺹ ‪.(118‬‬

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 ‫ﺧ ﺻ ـﺔ‪ :‬ﻟﻤــﺎ ﻛــﺎﻥ ﺍﻟﻤــﺎﻝ ﻣــﻦ ﺃﻋﻈــﻢ ﺍﻟــﻨﻌﻢ ﺍﻟﺪﻧﻴﻮﻳــﺔ‬
‫ﻭﻳـﺴﻌﺪ‪ُ ..‬ﻳﻘـﻮي ُ ِ‬
‫ﻭﻳـﻀﻌﻒ‪..‬‬ ‫ﺍﻟﻤﺆﺛﺮﺓ ﻓـﻲ ﺍﻟﺤﻴـﺎﺓ‪ُ ..‬ﻳـﺸﻘﻲ ُ‬
‫ﻭﻳﻜــﺮﻡ‪ ..‬ﺃﻓ ـ ﻳــﺴﺘﺤﻖ ﻣﻨــﻚ ﺃﻥ‬ ‫ﻳﺮﻓــﻊ ﻭﻳﺨﻔــﺾ‪ُ ..‬ﻳﻬــﻴﻦ ُ‬
‫)‪(1‬‬
‫ﺗﺪﻳﺮﻩ ﺑﺨﻄﺔ ُﻣﺤﻜﻤﺔ؟!‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺻــﻔﺎﺕ ﺍﻟﻤــﺎﻝ ﻭﺗــﺄﺛﻴﺮﻩ ﺍﻟﻤــﺬﻛﻮﺭ ﻫﻨــﺎ ﺑﺎﻋﺘﺒــﺎﺭ ﻏﺎﻟــﺐ ﺍﻟﻨﻔــﻮﺱ ﻛﻤــﺎ ﻗــﺎﻝ‬
‫ﺗﻌــــﺎﻟﻰ‪y x w v u t s r q p ﴿ :‬‬
‫‪ ] ﴾ ¡ ~ } | { z‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٤ :‬‬
‫ﻭﺃﻣــﺎ ﻣــﻦ ﺗﻌﻠﻘــﺖ ﻗﻠــﻮﺑﻬﻢ ﺑــﺎﻵﺧﺮﺓ ﻭﺍﻣــﺘﻸﺕ ُﺷــﻐ ً ﺑﺄﻋﻤﺎﻟﻬــﺎ ﻓﻨﻈــﺮﺗﻬﻢ ﻟــﻪ‬
‫ﻣﺨﺘﻠﻔــﺔ ﻻ ﻳﻌــﺪﻭﺍ ﻋﻨــﺪﻫﻢ ﻛﺤﺎﺟــﺔ ﻻﺳــﺘﻤﺮﺍﺭ ﺗﻘــﻮﻳﻬﻢ ﺑــﻪ ﻋﻠــﻰ ﻋﺒــﺎﺩﺓ ﺍﷲ‬
‫ﻣﺤﺒﻮﺑﺎ ﻟﺬﺍﺗﻪ )ﻭﺍﻧﻈـﺮ ﺻـﻴﺪ ﺍﻟﺨـﺎﻃﺮ‬‫ً‬ ‫ﻭﺍﻟﺘﻮﺻﻞ ﺑﻪ ﺇﻟﻰ ﺍﻟﻤﻘﺎﺻﺪ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻻ‬
‫ﻻﺑﻦ ﺍﻟﺠﻮﺯي ﺹ ‪.(481‬‬

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 ‫)‪(4‬‬
‫ﻛﻞ ﺫي ﻧﻌﻤﺔ ﻣﺤﺴﻮﺩ‬
‫ﻳﻨﻌﻢ ﺍﷲ ﻋﻠﻴﻚ ﺑﻨﻌﻢ ﻛﺜﻴﺮﺓ ُﺗﺤﻴﻂ ﺑﻚ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﻭﻗﺪ‬ ‫ِ‬
‫ﻗﺪ ُ ْ ُ‬
‫ﻳﻐـ ِ‬
‫ـﺪﻕ ﻋﻠﻴــﻚ ﺍﻟﻤﺰﻳــﺪ ﻓﺘﻤﺘــﺎﺯ ﻋــﻦ ﻏﻴــﺮﻙ ﺑﺮﺍﺗــﺐ ﺃﻛﺜــﺮ‪ ،‬ﺃﻭ ﺑﻴــﺖ‬ ‫ُْ‬
‫ﺃﺟﻤــﻞ‪ ،‬ﺃﻭ ﺳــﻴﺎﺭﺓ ﺃﺭﻓــﻪ‪ ،‬ﺃﻭ ﺃﻭﻻﺩ ﺫي ﺟﻤــﺎﻝ ﻭﻋﻘــﻞ ﻭﺳــﻤﺖ‪ ،‬ﺃﻭ‬
‫ﺃﺳﻔﺎﺭ ﺑ ﺗﻌﺐ ﻭﺗﻜﻠﻒ‪ ،‬ﺃﻭ ﻓـﺘﺢ ﻷﺑـﻮﺍﺏ ﺍﻟﻌﺒـﺎﺩﺓ ﻓﺘﺠـﺪ ﻧﻔـﺴﻚ‬
‫ﻗﺎﺭﺋﺎ ﻟﻠﻘﺮﺁﻥ ﻓﻲ ﻛﻞ ﺣﻴﻦ ﻓﻲ ﺣﻴﻦ ﺃﻥ ﺍﻷﻛﺜﺮﻳﻦ ﻫﺠـﺮﻭﻩ‪ ،‬ﺃﻭ ﺗﺠـﺪ‬
‫ﻧﻔﺴﻚ ﺻﺎﺣﺐ ﻋﺒﺎﺩﺓ ﻭﺗﻨﻔﻞ‪ ،‬ﺃﻭ ﻣﺤﺎﻓﻈﺔ ﻋﻠـﻰ ﺍﻟـﺼﻒ ﺍﻷﻭﻝ‪ ،‬ﺃﻭ‬
‫ﻗﺪ ﻳـﺴﺮ ﺍﷲ ﻟـﻚ ﻛﺜـﺮﺓ ﺻـﻴﺎﻡ ﺃﻭ ﻗﻴـﺎﻡ ﺃﻭ ﺻـﺪﻗﺔ ﺃﻭ ﺫﻛـﺮ ﺃﻭ ﻋﻤـﺮﺓ‬
‫ﻭﺣــﺞ‪ ،‬ﻭﻳﻜــﻮﻥ ﻫــﺬﺍ ﺍﻷﻣــﺮ ﻇــﺎﻫﺮﺍ ﻣﻠﺤﻮﻇــﺎ ﻣــﺸﻬﻮﺩﺍ ﻻ ﻳﻤﻜﻨــﻚ‬
‫ﺇﺧﻔﺎﺅﻩ‪ ..‬ﻓﺘﺠـﺪ ﺃﺣﻴﺎﻧـﺎ ﺃﻧـﻪ ﻣـﻊ ﻛﺜـﺮﺓ ﻣـﺎ ﻟـﺪﻳﻚ ﻣـﻦ ﻧﻌـﻢ ﺩﻳﻨﻴـﺔ‬
‫ﻭﺩﻧﻴﻮﻳﺔ؛ ﺇﻻ ﺃﻧﻚ ﻗﺪ ﺗﺸﻌﺮ ﻣﻌﻬﺎ ﺑﻀﻴﻖ ﻣﻨﻬﺎ ﺃﻭ ﻛﺮﻩ ﻟﻬﺎ‪ ،‬ﺃﻭ ﻛﺴﻞ‬
‫ﻭﺛﻘﻞ ﻋﻦ ﻓﻌﻞ ﻣﺎ ﻛﻨﺖ ﺗﻔﻌﻠﻪ ﻭﺗﺤﺒـﻪ ﻭﺗﺴﺘـﺴﻬﻠﻪ‪ ،‬ﻓﺘﺒـﺪﺃ ﺑﺎﻟﺘﻌـﺬﺭ‬
‫ﻭﺍﻟﺘﻌﺜﺮ ﻭﺍﻟﺘﺬﻣﺮ‪..‬‬
‫ﻓﺎﻋﻠﻢ ﻭﺍﻟﺤﺎﻟﺔ ﺗﻠﻚ ﺃﻥ ﺍﻟﻨﺒﻲ ؜ ﻗﺪ ﺃﺭﺷﺪ ﻓﻘﺎﻝ‪:‬‬
‫)ﻛـــﻞ ﺫي ﻧﻌﻤــﺔ ﻣﺤﺴـــﻮﺩ(‪.‬‬
‫ﻭﺍﻟﺤﺴﺪ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﻟﻌﻠﻤﺎء ﻣﻮﺟﻮﺩﺓ ﻧﺒﺘﺘﻪ ﻓﻲ ﺩﺍﺧﻞ ﻛﻞ ﺃﺣـﺪ‪،‬‬
‫ﻳﻤﻦ ﺍﷲ ﺑﻪ ﻋﻠﻰ ﺍﻵﺧﺮﻳﻦ ﻛﻤﺎ ﻟـﻮ‬
‫ﻟﻜﻦ ﺍﻟﻜﺮﻳﻢ ﻳﺨﻔﻴﻪ‪ ،‬ﻭﻳﻔﺮﺡ ﺑﻤﺎ َ ُ ﱡ‬

‫‪23‬‬
‫ﻣﻦ ﻋﻠﻴﻪ ﻭﺃﻋﻄﺎﻩ‪ ،‬ﻭﻳﺪﻋﻮ ﻟﻬﻢ ﺑﺎﻟﺒﺮﻛﺔ‪ ..‬ﺛﻢ ﻫﻮ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤـﺎﻝ‬
‫ﺃﻧﻪ َ ﱠ‬
‫ﻳﺘﻤﻨﻰ ﻟﻨﻔﺴﻪ ﻣﺜﻞ ﻣﺎ ﻋﻨـﺪ ﻏﻴـﺮﻩ‪ ،‬ﺩﻭﻥ ﺗﻄﻠـﻊ ﻭﺗـﺸﻮﻑ ﺇﻟـﻰ ﺯﻭﺍﻟـﻪ‬
‫ﺍﻟﻨﻌﻢ ﻣﻦ ﻏﻴﺮﻩ‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ‪ ،‬ﻓﻌﻠﻴﻚ ﺑﻮﻗﺎﻳﺘﻴﻦ ﻋﻈﻴﻤﺘﻴﻦ ﺗﺠﺎﻩ ﺍﻟـﻨﻌﻢ‬
‫ﺍﻟﺘﻲ ﻫﻲ ﻣﺤﻂ ﺃﻧﻈﺎﺭ ﺍﻵﺧﺮﻳﻦ‪:‬‬
‫ﺍﻟﻮﻗﺎﻳﺔ ﺍﻷﻭﻟﻰ‪ :‬ﺇﺧﻔﺎء ﺍﻟﻨﻌﻢ ﺍﻟﺘﻲ ﻫـﻲ ﻣـﺪﻋﺎﺓ ﻟﻠﺤـﺴﺪ‪ ،‬ﻭﺫﻟـﻚ‬
‫)‪(1‬‬
‫ﻭﻟ ﱠﻤـﺎ‬
‫ﻟﻠﺤﺪﻳﺚ ﺍﻟﻤﺘﻘﺪﻡ‪ ،‬ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻓﻲ ﻃﻮﺭ ﺍﻹﻧﺠﺎﺯ َ‬
‫ﻋـﻮﺩﻩ‪ ،‬ﻛﻤـﺎ ﻗـﺎﻝ ﺍﻟﻨﺒـﻲ ؜ ‪) :‬ﺍﺳـﺘﻌﻴﻨﻮﺍ ﻋﻠـﻰ‬
‫ﻳﺘﻢ ﻭﻳﺜﺒﺖ ﻭﻳﺸﺘﺪ ُ ُ‬
‫) ‪(2‬‬
‫ﺇﻧﺠﺎﺡ ﺣﻮﺍﺋﺠﻜﻢ ﺑﺎﻟﻜﺘﻤﺎﻥ‪ ،‬ﻓﺈﻥ ﻛﻞ ﺫي ﻧﻌﻤﺔ ﻣﺤﺴﻮﺩ(‪.‬‬
‫ﻭﻻ ُﻳ ْﺸﻜﻞ ﻋﻠﻴﻚ ﻫﻨﺎ ﻣﺎ ﻭﺭﺩ ﻣﻦ ﺍﻟﺤﺚ ﻋﻠﻰ ﺍﻟﺘﺤـﺪﺙ ﺑﻨﻌﻤـﺔ‬
‫ﺍﷲ‪َ ،‬ﻓﻠُِﻜ ﱟﻞ ﻣﻦ ﺍﻟﻜﺘﻤﺎﻥ ﻭﺍﻟﺘﺤﺪﺙ ﻣﺠﺎﻟـﻪ ﻭﻭﻗﺘـﻪ‪ ،‬ﻗـﺎﻝ ﺍﻟﻌﺠﻠـﻮﻧﻲ‬
‫ﺭﺣﻤﻪ ﺍﷲ‪) :‬ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺍﻟﺘﺤﺪﺙ ﺑﺎﻟﻨﻌﻢ ﻣﺤﻤﻮﻟﺔ ﻋﻠﻰ‬
‫ﻣﺎ ﺑﻌـﺪ ﻭﻗﻮﻋﻬـﺎ ﻓـ ﺗﻜـﻮﻥ ﻣﻌﺎﺭﺿـﺔ ﻟﻬـﺬﻩ‪ ،‬ﻧﻌـﻢ ﺇِ ْﻥ ﺗﺮﺗـﺐ ﻋﻠـﻰ‬
‫)‪(3‬‬
‫ﺣﺴﺪ ﺑﻌﺪﻩ ﻓﺎﻟﻜﺘﻤﺎﻥ ﺃﻭﻟﻰ(‪.‬‬
‫ٌ‬ ‫ﺍﻟﺘﺤﺪﺙ ﺑﻬﺎ‬

‫)‪ (1‬ﻟﻤﺎ ﻭﻟﻢ ﺑﻤﻌﻨﻰ ﻭﺍﺣـﺪ‪ ،‬ﻓﻜﻠﺘﺎﻫﻤـﺎ ﺃﺩﺍﺓ ﺟـﺰﻡ ﻭﻧﻔـﻲ‪ ،‬ﺇﻻ ﺃﻥ )ﻟـﻢ( ﻧﻔـﻲ ﻟﻠـﺸ‬
‫ﺍﻟﺬي ﻳﺘﺮﻗﺐ ﻭﻗﻮﻋﻪ‪.‬‬ ‫ﺍﻟﺬي ﻻ ﻳﺘﺮﻗﺐ ﻭﻗﻮﻋﻪ‪) ،‬ﻭﻟﻤﺎ( ﻧﻔﻲ ﻟﻠﺸ‬
‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﻭﺍﻟﻄﺒﺮﺍﻧﻲ ﻭﻏﻴﺮﻫﻤـﺎ ﻭﺻـﺤﺤﻪ ﺍﻷﻟﺒـﺎﻧﻲ ﻓـﻲ ﺳﻠـﺴﻠﺔ ﺍﻷﺣﺎﺩﻳـﺚ‬
‫ﺍﻟﺼﺤﻴﺤﺔ ﺑﺮﻗﻢ )‪.(27/4)(1453‬‬
‫)‪ (3‬ﻛﺸﻒ ﺍﻟﺨﻔﺎء ﻭﻣﺰﻳﻞ ﺍﻹﻟﺒﺎﺱ ﻋﻤﺎ ﺍﺷـﺘﻬﺮ ﻣـﻦ ﺍﻷﺣﺎﺩﻳـﺚ ﻋﻠـﻰ ﺃﻟـﺴﻨﺔ ﺍﻟﻨـﺎﺱ‬
‫)‪.(123/1‬‬

‫‪24‬‬
‫ﺍﻟﻮﻗﺎﻳــﺔ ﺍﻟﺜــﺎﻧﻲ‪ :‬ﺍﻟﺮﻗﻴــﺔ ﺍﻟــﺸﺮﻋﻴﺔ ﺑﺎﻵﻳــﺎﺕ ﺍﻟﻘﺮﺁﻧﻴــﺔ ﻭﺍﻷﺩﻋﻴــﺔ‬
‫ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻻﺳﺘﻌﺎﺫﺍﺕ ﺍﻟﺜﺎﺑﺘﺔ‪ ،‬ﻓﺈﻧﻬﺎ ﻛﺤﺼﻦ ﺣﺼﻴﻦ‪ ،‬ﻭﻧﺎﻓﻌـﺔ ﻋﻠـﻰ‬
‫ﺍﻟﺤﺎﻟﻴﻦ‪ :‬ﺇﺫ ﺗﺪﻓﻊ ﺍﻟﺒ ء ﻗﺒﻞ ﺣﺼﻮﻟﻪ‪ ،‬ﻭﺗﺮﻓﻌـﻪ ﺑﻌـﺪ ﻧﺰﻭﻟـﻪ‪ ،‬ﺑـﺈﺫﻥ‬
‫ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﻭﻟﻠﺮﻗﻴـــﺔ ﻭﺍﻻﺳـــﺘﻌﺎﺫﺍﺕ ﻭﺍﻷﺩﻋﻴـــﺔ ﺍﻟﻤﺠﺎﺑـــﺔ ﻣﻨﺎﺳـــﺒﺔ ﺃﺧـــﺮﻯ‬
‫ﻧﺘﺤﺪﺙ ﻋﻨﻬﺎ ﺑﺈﺫﻥ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﺧ ﺻـــﺔ‪ :‬ﺣـــﺼﻦ ﻧﻌﻤـــﻚ ﺑـــﺸﻜﺮ ﺍﻟﻤـــﻨﻌﻢ ﺍﻟﻮﺍﺣـــﺪ‪،‬‬
‫ﻭﺇﺧﻔﺎﺋﻬــﺎ ﻋــﻦ ﺍﻟﻌــﺪﻭ ﺍﻟﺤﺎﺳــﺪ‪ ،‬ﻭﺩﻭﺍﻡ ﺍﻟﺮﻗﻴــﺔ ﻭﺍﻻﺳــﺘﻌﺎﺫﺓ‬
‫ﺑﺎﻟﺪﻋﺎء ﺍﻟﺜﺎﺑﺖ ﺍﻟﻮﺍﺭﺩ‪ ،‬ﻟﻴﻜﻤﻞ ﻫﻨﺎﺅﻙ ﻓﻴﻬﺎ ﻭﺗﻤﺘﻌﻚ ﺑﻬﺎ‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫‪25‬‬
 ‫)‪(5‬‬
‫ﻓﺎﻟـﻚ ﻣـﻦ ﻓﻴـﻚ‬
‫ﻣﻦ ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﻣﻦ ﻳﻤﻸ ﺫﺍﺗﻪ ﻭﺩﺍﺧﻠـﻪ ‪ -‬ﻣﻨـﺬ ﺃﻥ ﻳـﺼﺒﺢ ﺇﻟـﻰ‬ ‫ِ ْ‬
‫ﺃﻥ ﻳﻤــﺴﻲ ‪ -‬ﺑﺄﻓﻜــﺎﺭ ﺍﻹﻳﺠﺎﺑﻴــﺔ ﻭﺍﻟﺤﻴﻮﻳــﺔ‪ ،‬ﻭﺍﻟﻨﻈــﺮﺓ ﺍﻟﺘﻔﺎﺅﻟﻴــﺔ‬
‫ﻭﺍﻟﻤﻮﺛﻮﻗﻴﺔ ﺑﻨﻔﺴﻪ ﻭﺫﺍﺗﻪ ﻭﻗﺪﺭﺍﺗﻪ ﻭﻳﻮﻣﻪ ﻭﻛﻞ ﻣﺎ ﺣﻮﻟﻪ‪..‬‬
‫ﻭﻣﻦ ﺃﺗﻌﺴﻬﻢ ﺣﺎﻻ ﻭﻣﻘﺎﻻ – ﻭﻟﻮ ﻣﻠﻚ ﻣﻦ ﻛﻨﻮﺯ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻣﻠﻚ‬
‫– ﻣــﻦ ﻳﻘــﺬﻑ ﻓــﻲ ﺩﺍﺧﻠــﻪ ﻣﺌــﺎﺕ ﻭﺭﺑﻤــﺎ ﺁﻻﻑ ﺍﻟﻜﻠﻤــﺎﺕ ﺍﻟــﺴﻠﺒﻴﺔ‬
‫ﻭﺍﻷﻓﻜﺎﺭ ﺍﻟﺘﻨﻘﺼﻴﺔ ﻋﻦ ﻧﻔﺴﻪ ﻭﺣﻴﺎﺗـﻪ ﻭﻭﻇﻴﻔﺘـﻪ ﻭﻗﺪﺭﺍﺗـﻪ ﻭﺯﻭﺟﺘـﻪ‬
‫ﻭﺃﻭﻻﺩﻩ ﻭﻛﻞ ﻣﺎ ﺣﻮﻟﻪ !‬
‫ﺑﻞ ﺭﺑﻤﺎ ﺍﺷﺘﺪﺕ ﺍﻟﺴﻠﺒﻴﺔ ﻋﻠﻴﻪ ﺣﺘﻰ ﺻﺎﺭ ﻳﻨﺘﻘﺪ ﻣﺮﻛﺒﻪ ﻭﻣﻠﺒﺴﻪ‬
‫ﻭﺗﻮﺍﻓﻪ ﺍﻟﺤﻴﺎﺓ !‬
‫ﺒﺘـﺴﻢ ﺛﻐـﺮﺍ‪ ،‬ﱠ ِ ُ‬
‫ﺍﻟﻨـﺸﻂ‬ ‫ُ‬ ‫ﺍﻟﻤ‬
‫ﺍﻟﻤﻄﻤﺌﻦ ﻧﻔـﺴﺎ‪ُ ،‬‬
‫ُ‬ ‫ﻓﻤﻦ ﻛﺎﻥ ﺍﻷﻭﻝ‪ :‬ﻓﻬﻮ‬
‫ﺭﻭﺣﺎ‪ َ َ ُ ،‬ﱢ ُ‬
‫ﺍﻟﻤﺘﺤﻔـﺰ ﺫﺍﺗـﺎ‪ ..‬ﻓﻜﻴـﻒ ﻻ ﻳﻜـﻮﻥ ﺳـﻌﻴﺪﺍ ﺑﻤـﺎ ﻋﻨـﺪﻩ ﻭﺑﻤـﺎ‬
‫ﻳﺴﻌﻰ ﻟﻪ؟! ﻭﻟﻮ ﻟﻢ ﻳﻤﻠﻚ ﺇﻻ ﺍﻟﻘﻠﻴﻞ !‬
‫ﺷـﺎﺣﺐ ﺍﻟﻮﺟـﻪ‪،‬‬
‫َ‬ ‫ﻭﻣﻦ ﻛـﺎﻥ ﺍﻟﺜـﺎﻧﻲ‪ :‬ﻛـﺎﻥ ﻋﻜـﺲ ﺍﻷﻭﻝ ﺗﻤﺎﻣـﺎ‪،‬‬
‫ﺍﻟﻨ ْﻔﺲ‪ُ ،‬ﻣ ْﺤَﺘ ِﻘَﺮ ﺍﻟﺬﺍﺕ‪ ،‬ﻣﺤﺎﻃ ًﺎ ﺑﺎﻟﻤﻠﻞ ﻭﺍﻟﻜﺂﺑﺔ ﻭﺍﻟﻀﺠﺮ ﻭﻟﻮ‬
‫َﺿﱢﻴَﻖ ﱠ‬
‫ُ‬
‫ﺍﻟﺘﻌﺎﺳـﺔ ﻃﺮﻳﻘـﺎ ﺇﻟـﻰ ﻗﻠﺒـﻪ‬ ‫ﺗﺠﺪ‬
‫ﺃﻇﻬﺮ ﻟﻚ ﺧ ﻑ ﺫﻟﻚ‪ ..‬ﻓﻜﻴﻒ ﻻ ْ‬
‫ﺑﻞ ﻗﺼﺮﺍ ﺭﺣﺒﺎ ﺗﺴﻜﻨﻪ؟! ﻭﻟﻮ ﻣﻠﻚ ﻣﺎ ﻻ ﻳﺨﻄﺮ ﻋﻠﻰ ﺑﺎﻝ !‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﻣﻦ ﻫﺪي ﻧﺒﻴﻨﺎ ؜ ﺃﻧﻪ )ﻳﺤﺐ ﺍﻟﻔﺄﻝ ﺍﻟﺤـﺴﻦ ﻭﻳﻜـﺮﻩ‬
‫‪26‬‬
‫ﺍﻟﺘﻄﻴــﺮ()‪ ،(1‬ﻳﻌﻨــﻲ‪ :‬ﻳﺤــﺐ ﺍﻟﺘﻔــﺎﺅﻝ ﻭﺍﻟﻨﻈــﺮﺓ ﺍﻟﺤــﺴﻨﺔ ﺍﻹﻳﺠﺎﺑﻴــﺔ‬
‫ﻟﻸﻣﻮﺭ ﻭﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﻳﻜﺮﻩ ﺍﻟﺘﺸﺎﺅﻡ ﻭﺍﻟﺴﻠﺒﻴﺔ ﻭﺍﻻﻧﻬﺰﺍﻣﻴﺔ ﻭﺍﻟﻀﻌﻒ‬
‫ﺍﻟﻨﻔﺴﻲ‪.‬‬
‫ﺭﻭﻯ ﺍﻟﻄﺒﺮﺍﻧﻲ ﺃﻥ ﺍﻟﻨﺒﻲ ؜ ﺳﻤﻊ ﺭﺟ ً ﻳﻘﻮﻝ‪ :‬ﻫﺎ َﻛﻬﺎ َ ِ‬
‫ﺧﻀﺮﺓ‪.‬‬
‫ﻓﻘﺎﻝ ؜‪) :‬ﻳﺎ ﻟﺒﻴﻚ‪ ،‬ﻧﺤﻦ ﺃﺧﺬﻧﺎ ﻓﺄﻟﻚ ﻣﻦ ِﻓﻴﻚ ﺍﺧﺮﺟﻮﺍ ﺑﻨـﺎ ﺇﻟـﻰ‬
‫)‪(2‬‬
‫ﺧﻀﺮﺓ(‪ ،‬ﻓﺨﺮﺟﻮﺍ ﺇﻟﻴﻬﺎ ﻓﻤﺎ ُ ﱠ‬
‫ﺳﻞ ﻓﻴﻬﺎ ﺳﻴﻒ‪.‬‬
‫ﻗﺎﻝ ﻓﻲ ﺍﻟﻘـﺎﻣﻮﺱ‪ :‬ﺍﻟﻔـﺄﻝ ﺿـﺪ ﺍﻟﻄﻴـﺮﺓ‪ ،‬ﻭﻳـﺴﺘﻌﻤﻞ ﻓـﻲ ﺍﻟﺨﻴـﺮ‬
‫)‪(3‬‬
‫ﻭﺍﻟﺸﺮ‪.‬‬
‫ﻭﻳﺪﺧﻞ ؜ ﻳﻮﻣﺎ ﻋﻠﻰ ﺭﺟـﻞ ﻓـﻲ ﻣﺮﺿـﻪ‪ ،‬ﻓﻴﻘـﻮﻝ ﻟـﻪ‪ :‬ﻻ ﺑـﺄﺱ‬
‫ﻃﻬﻮﺭ ﺇﻥ ﺷﺎء ﺍﷲ‪ .‬ﻓﻴﻘﻮﻝ‪) :‬ﻗﻠﺖ ﻃﻬﻮﺭ! ﻛ ‪ ،‬ﺑﻞ ﻫﻲ ُﺣﻤـﻰ ﺗﻔـﻮﺭ‬
‫)‪(4‬‬
‫ﺃﻭ ﺗﺜﻮﺭ‪ ،‬ﻋﻠﻰ ﺷﻴﺦ ﻛﺒﻴﺮ ﺗﺰﻳﺮﻩ ﺍﻟﻘﺒﻮﺭ‪ .‬ﻓﻘﺎﻝ ؜‪) :‬ﻓﻨﻌﻢ ً‬
‫ﺇﺫﺍ(‪.‬‬
‫ﺃي ﺃﻥ ﻫــﺬﺍ ﻣــﺎ ﺳﻴــﺼﻴﺒﻚ ﺑﺘــﺸﺎﺅﻣﻚ ﻭﺳــﻮء ﻇﻨــﻚ ﺑﺮﺑــﻚ‬

‫)‪ (1‬ﻣﺴﻨﺪ ﺃﺣﻤـﺪ ‪ 168/16‬ﻭﺳـﻨﻦ ﺍﺑـﻦ ﻣﺎﺟـﻪ ﺑـﺮﻗﻢ ‪ ،2864‬ﻭﺻـﺤﺤﻪ ﺃﺣﻤـﺪ ﺷـﺎﻛﺮ‬
‫ﻭﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫)‪ (2‬ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ )‪ (185/4‬ﻋﻦ ﻋﻤﺮﻭ ﺑﻦ ﻋﻮﻑ ﺍﻟﻤﺰﻧـﻲ‪ ،‬ﻭﻓـﻲ ﺳـﻨﻦ ﺃﺑـﻲ ﺩﺍﻭﺩ‬
‫)‪ (3917‬ﻋﻦ ﺃﺑﻲ ﻫﺮﻳﺮﺓ ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ؜ ﺳﻤﻊ ﻛﻠﻤﺔ ﻓﺄﻋﺠﺒﺘﻪ ﻓﻘـﺎﻝ‪" :‬ﺃﺧـﺬﻧﺎ‬
‫)‪353/2‬‬ ‫ﻓﺄﻟــﻚ ﻣــﻦ ﻓﻴــﻚ"‪ .‬ﺻــﺤﺤﻪ ﺍﻷﻟﺒــﺎﻧﻲ‪ .‬ﺍﻧﻈــﺮ ﺍﻟﺴﻠــﺴﻠﺔ ﺍﻟــﺼﺤﻴﺤﺔ‬
‫ﺑﺮﻗﻢ ‪.(726‬‬
‫)‪ (3‬ﻋﻮﻥ ﺍﻟﻤﻌﺒﻮﺩ )‪.(294/10‬‬
‫)‪ (4‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪(3616‬‬

‫‪27‬‬
‫ﻭﺿــﻌﻒ ﻋﻘﻴــﺪﺗﻚ ﺑﻘﺪﺭﺗــﻪ ﻋﻠــﻰ ﺷــﻔﺎﺋﻚ ﻭﺗﻄﻬﻴــﺮﻙ ﻣــﻦ ﻫــﺬﺍ‬
‫ﺍﻟﻤﺮﺽ‪.‬‬
‫ﻭﻓــﻲ ﺭﻭﺍﻳــﺔ‪ :‬ﺃﻥ ﺍﻟﻨﺒــﻲ ؜ ﻗــﺎﻝ ﻟــﻪ‪) :‬ﺃﻣــﺎ ﺇﺫﺍ ﺃﺑﻴــﺖ ﻓﻬــﻮ ﻛﻤــﺎ‬
‫ﺗﻘﻮﻝ‪ ،‬ﻭﻣﺎ ﻗﻀﻰ ﺍﷲ ﻓﻬﻮ ﻛﺎﺋﻦ(‪ ،‬ﻗﺎﻝ ﺍﻟﺮﺍﻭي‪ :‬ﻓﻤﺎ ﺃﻣﺴﻰ ﻣﻦ ﺍﻟﻐـﺪ‬
‫)‪(1‬‬
‫ﺇﻻ ﻣﻴﺘﺎ‪.‬‬
‫)‪(2‬‬
‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ :‬ﻓﻘﺎﻡ ﺭﺳﻮﻝ ﺍﷲ ؜ ﻭﺗﺮﻛﻪ‪.‬‬
‫ﻓﺎﺣﺬﺭ ﺍﻟﺘﺸﺎﺅﻡ ﻭﺍﻟﻨﻈﺮﺓ ﺍﻟﺴﻠﺒﻴﺔ ﻟﻨﻔـﺴﻚ ﻭﻟﻸﺷـﻴﺎء ﻭﺍﻷﺣـﻮﺍﻝ‬
‫ﻭﺍﻟﻈﺮﻭﻑ ﻭﺍﻷﺷﺨﺎﺹ‪ ،‬ﺑﻞ ﻓﺎﺭﻕ ﻣﻦ ﺗﺠﺪ ﻣﻨﻪ ﺫﻟـﻚ ﺑﻌـﺪ ﻧـﺼﺤﻪ‬
‫ﻣﻌـ ٍ‬
‫ـﺪ‪ ،‬ﺇﺫﺍ ﺩﺧــﻞ ﺍﻟﻌﻘــﻞ‬ ‫ﻭﺗﻌﻠﻴﻤــﻪ ﻭﺗﻮﺟﻴﻬــﻪ‪ ،‬ﻷﻥ ﺍﻟﺘــﺸﺎﺅﻡ ﻣــﺮﺽ ُ ْ‬
‫ﺻﻌﺐ ﺧﺮﻭﺟﻪ ﻣﻨﻪ ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺍﷲ‪.‬‬
‫ﺧ ﺻﺔ‪ :‬ﺍﻟﺴﻌﺎﺩﺓ ﺇﻥ ُﺑﻨﻴـﺖ ﻋﻠـﻰ ﺃﻣـﺮ ﻣـﺎﺩي ﻣﻠﻤـﻮﺱ‪،‬‬
‫ﻓﺬﻫﺎﺑﻬﺎ ﺑﺬﻫﺎﺑﻪ‪ ،‬ﻭﻗﺪ ﻛﺘﺐ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺷ ﻓﺘﺮﺓ ﺑﻘﺎء ﺛـﻢ‬
‫ﻟﺤﻈﺔ ﻓﻨﺎء‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﺑﻨﻴـﺖ ﻋﻠـﻰ ﻣـﺸﺎﻋﺮ ﺇﻳﺠﺎﺑﻴـﺔ ﻭﻛﻠﻤـﺎﺕ‬
‫ﻨـﺸﺪ ﺃﻟﺤﺎﻧﻬـﺎ‪،‬‬
‫ﻃﻴﺒﺔ ﻭﺻﻮﺕ ﻣﻦ ﺩﺍﺧﻞ ﺍﻟﻨﻔﺲ ﻳﺘﻐﻨﻰ ﺑﻬﺎ ﻭﻳ ُ‬
‫ﻓﻘﺪ ﺑﻘﻴﺖ ﻣﺎ ﺑﻘﻴﺖ ﺍﻟﺮﻭﺡ ﺗﻌﻤﻞ‪ ،‬ﻭﺍﻟﻘﻠﺐ ﻳﻨﺒﺾ ﻭﻳﺄﻣﻞ‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻟﻠﻬﻴﺜﻤـﻲ )‪ (310/2‬ﻭﻗـﺎﻝ ﻋﻨـﻪ ﺍﺑـﻦ ﺣﺠـﺮ ﻛﻤـﺎ ﻓـﻲ ﺍﻟﻔﺘﻮﺣـﺎﺕ‬
‫ﺍﻟﺮﺑﺎﻧﻴﺔ )‪ :(68/4‬ﺣﺴﻦ ﻏﺮﻳﺐ‪.‬‬
‫)‪ (2‬ﻣﺠﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪ (302/2‬ﻭﻗﺎﻝ‪ :‬ﺭﺟﺎﻟﻪ ﺛﻘﺎﺕ‪ .‬ﻭﻗﺎﻝ ﺍﺑـﻦ ﺣﺠـﺮ ﻓـﻲ ﺍﻟﻔﺘﻮﺣـﺎﺕ‬
‫)‪ :(69/4‬ﺣﺴﻦ ﻏﺮﻳﺐ ﻣﻦ ﻫﺬﺍ ﺍﻟﻮﺟﻪ‪.‬‬

‫‪28‬‬
 ‫)‪(6‬‬
‫ﺑﻞ ﻫﻮ ُ ﱢ‬
‫ﻧﺴﻲ‬
‫ﻛﻢ ﻧﺴﺎﻫﻢ ﻓـﻲ ﺗﻌـﺬﻳﺐ ﺃﻧﻔـﺴﻨﺎ ﻭﺗﺠـﺮﻳﺢ ﻣـﺸﺎﻋﺮﻧﺎ‪ !..‬ﻋﻨـﺪﻣﺎ‬
‫ﺃﺣﻜﺎﻡ ُﺩﻭﻧِ ﱠﻴﺔٍ‪ ،‬ﻟﻤﻮﻗﻒ ﺃﺧﻔﻘﻨﺎ‬
‫ٍ‬ ‫ﺑﺄﻭﺻﺎﻑ ﺳﻠﺒﻴﺔٍ ﻭ‬
‫ٍ‬ ‫ﻧﺘﻜﻠﻢ ﻋﻦ ﺃﻧﻔﺴﻨﺎ‬
‫ﺑﻪ‪ ،‬ﺃﻭ ﺧﻄﺄ ﻭﻗﻌﻨﺎ ﻓﻴﻪ‪ ،‬ﺃﻭ ﻓﺮﺻﺔ ﻣﺮﺕ ﻣﻦ ﺑﻴﻦ ﺃﻳﺪﻳﻨﺎ‪..‬‬
‫ً‬
‫ﺣﻘﺎ‪ ..‬ﺇﺫﺍ ﻛﻨﺎ ﺟﺎﺋﺮﻳﻦ ﻣﻊ ﺃﻧﻔﺴﻨﺎ؛ ﻓﻜﻴـﻒ ﺳـﻨﻜﻮﻥ ﻣـﻊ ﻏﻴﺮﻧـﺎ‬
‫ﻣﻦ ﺃﻫﻞ ﻭﺃﻭﻻﺩ ﻭﺃﺻﺤﺎﺏ ﻭﺧﺪﻡ ﻭﻣﻌﺎﺭﻑ!‬
‫ﺇﻥ ﺍﻟﻤﻮﻗﻒ ُ ْ ِ‬
‫ﺍﻟﻤﺨﻔﻖ‪ ،‬ﻭﺍﻟﻔﺮﺻﺔ ﺍﻟﻔﺎﺋﺘﺔ‪ ،‬ﻭﺍﻟﺨﻄـﺄ ﺍﻟﻮﺍﻗـﻊ‪ ،‬ﺇﻧﻤـﺎ‬
‫ﻫــﻮ ﺟــﺰء ﻣــﻦ ﺁﻻﻑ ﺍﻟﻤﻮﺍﻗــﻒ ﻭﺍﻟﻔــﺮﺹ ﻭﺍﻷﻓﻌــﺎﻝ‪ ،‬ﻓﺒــﺄي ﻋﻘــﻞ‬
‫ﻭﻣﻨﻄﻖ ﻧﻌﻄﻲ ﺣﻜﻢ ﺍﻟﺠﺰء ﺍﻟﻨﺎﺩﺭ ﻟﻠﻜﻞ ﺍﻟﻐﺎﻟﺐ؟!‬
‫ﻣﻨـﺎ ﺃﻻ‬
‫ﺇﻥ ﺍﻟﺮﺷﺪ ﻓﻲ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﺤﻜﻤﺔ ﻓﻲ ﻣﺜﻞ ﺫﻟـﻚ ﺗﻘﺘـﻀﻲ ّ‬
‫ﻧﺤﻜﻢ ﻋﻠﻰ ﺃﻧﻔﺴﻨﺎ ﺑﺄﻭﺻﺎﻑ ﺍﻟﺴﻠﺐ ﻭﺃﺣﻜﺎﻡ ﺍﻟﺤﻂ‪ ،‬ﻭﺇﻧﻤﺎ ﻧﻘـﻮﻝ‪:‬‬
‫ﻗﺪﺭ ﺍﷲ ﻭﻣﺎ ﺷﺎء ﻓﻌﻞ()‪ ،(1‬ﺛﻢ ﻧﻨﻈﺮ ﻟﻸﻣﺮ ﻋﻠﻰ ﺃﻧـﻪ ﻣـﺎﺽ ﺗﻌﻠﻤﻨـﺎ‬ ‫) ﱠ‬
‫ﻣﻨﻪ ﺍﻟﺪﺭﺱ‪ ،‬ﻭﻧﺘﻄﻠﻊ ﻟﻠﻤﺴﺘﻘﺒﻞ ﺑﻜﻞ ﺇﻳﺠﺎﺑﻴﺔ ﻭﺣﻴﻮﻳﺔ ﻭﺛﻘـﺔ ﺑﺄﻧﻨـﺎ‬
‫ِ‬
‫ﻛﺄﻣـﺴﻨﺎ‪،‬‬ ‫ﻳﻮﻣﻨـﺎ‬ ‫ﻟﻦ ُ ْ‬
‫ﻧﻠﺪﻍ ﻣﻦ ﻫﺬﺍ ﺍﻟﺠﺤـﺮ ﻣـﺮﺗﻴﻦ‪ ،‬ﺑـﻞ ﻟـﻦ ﻧﺠﻌـﻞ َ‬
‫ِ‬
‫ﻭﺣﺎﺿَﺮﻧﺎ ﻛﻤﺎﺿﻴﻨﺎ‪.‬‬
‫ﻭﺗﺄﻣﻞ ﻫﺬﺍ ﺍﻟﻬﺪي ﺍﻟﻨﺒﻮي ﻓﻲ ﺗﻘﺪﻳﺮ ﺍﻟﺬﺍﺕ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﻭﺻﻔﻬﺎ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(2664‬‬

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‫ﺑﺎﻷﺣﻜﺎﻡ ﺍﻟﺴﻠﺒﻴﺔ‪ ،‬ﻳﻘﻮﻝ ؜‪) :‬ﻻ ﻳﻘﻞ ﺃﺣﺪﻛﻢ ‪ -‬ﻭﻓﻲ ﻟﻔﻆ‪ :‬ﺑـﺌﺲ‬
‫ﻣﺎ ﻷﺣﺪﻫﻢ ﺃﻥ ﻳﻘﻮﻝ ‪ -‬ﻧﺴﻴﺖ ﺁﻳﺔ ﻛﻴﺖ ﻭﻛﻴﺖ‪ ،‬ﺑﻞ ﻫﻮ ُ ﱢ‬
‫) ‪(1‬‬
‫ﻧﺴﻲ(‪.‬‬
‫ﺍﻟﻨﺴﻴﺎﻥ ﺇﻟﻰ ﻧﻔﺴﻪ ﻓﻮﺍﺋﺪ ﻋﺪﻳﺪﺓ ﻣﻨﻬﺎ‪:‬‬
‫َ‬ ‫ِ‬
‫ﺍﻹﻧﺴﺎﻥ‬ ‫ﻓﻔﻲ ﻋﺪﻡ ﻧﺴﺒﺔ‬
‫‪ -‬ﻧﺴﺒﺔ ﺍﻷﻓﻌﺎﻝ ﺇﻟﻰ ﺧﺎﻟﻘﻬﺎ ﻭﻫﻮ ﺍﷲ‪ ،‬ﻓﻬـﻮ ﺍﻟـﺬي ُﻳ ْﻨـﺴﻲ‪ ،‬ﻛﻤـﺎ‬
‫)‪(2‬‬
‫ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪] ﴾ ®¬ « ª © * § ¦ ¥ ﴿:‬ﺍﻷﻋﻠﻰ‪.[7-6 :‬‬
‫‪ -‬ﻭﻓﻴﻪ ﺍﻋﺘﺰﺍﺯ ﺑﺎﻟﺬﺍﺕ ﻭﺍﻟﺒﻌﺪ ﻋﻦ ﺗﺤﻘﻴﺮﻫﺎ ﻭﺗﺤﻄﻴﻤﻬﺎ‪..‬‬
‫ﻓﺈﻳﺎﻙ ﺃﻥ ﺗﺤﻜـﻢ ﻋﻠـﻰ ﻧﻔـﺴﻚ ﺃﻭ ﻋﻠـﻰ ﻭﻟـﺪﻙ ﺃﻭ ﻋﻠـﻰ ﺃﻫﻠـﻚ‬
‫ﻟﻤﺠﺮﺩ ﺃﻣﺮ ﻭﻗﻊ ﻣﻨﻚ ﺃﻭ ﻣﻨﻬﻢ! ﺑـﻞ ﺍﺣﻜـﻢ ﻋﻠـﻰ ﻣـﺎ ﻭﻗـﻊ ﻻ ﻋﻠـﻰ‬
‫ﻓﺎﻋﻠﻪ‪ ،‬ﻟﺌ ﺗﻘﻄﻊ ﻋﻠﻴﻪ ﺑﺎﺏ ﺍﻟﺮﺟﻮﻉ ﻟﻠﺼﻮﺍﺏ‪ ،‬ﻭﺗـﺴﺎﻫﻢ ﺑﺘﺤﻄـﻴﻢ‬
‫ﺫﺍﺗﻪ ﻭﺇﺫﻫﺎﺏ ﻗﺪﺭﺍﺗﻪ ﻭﺯ ﺍﻟﺨﻮﻑ ﻣﻦ ﺍﻟﻤﺒﺎﺩﺭﺓ ﻭﺍﻟﻘﻴﺎﺩﺓ ﻭﺍﻟﺘﺠﺮﺑﺔ‬
‫ﻭﺍﻹﻳﺠﺎﺑﻴﺔ ﻣﺴﺘﻘﺒ ً‪.‬‬
‫ﺧ ﺻـﺔ‪ :‬ﺗﻌﻠــﻢ ﺍﻟﺮﻓــﻖ ﻓــﻲ ﺍﻟﺤﻜــﻢ ﻋﻠــﻰ ﻧﻔــﺴﻚ ﻭﻋﻠــﻰ‬
‫ﻟﻠﺘﺨـﺮﺝ‬
‫ﱡ‬ ‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻓﺈﻥ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ ﻓﺼﻮﻝ ﺗﻌﻠﻴﻤﻴﺔ ﻻ ﺳﺒﻴﻞ‬
‫ﻣﻨﻬﺎ‪ ،‬ﻭﺍﻟﻨﺠﺎﺡ ﻻ ﺃﻥ ﻻ ﻧﺨﻄﺊ‪ ،‬ﻭﺇﻧﻤـﺎ ﻓـﻲ ﺳـﺮﻋﺔ ﻧﻬﻮﺿـﻨﺎ‬
‫ﺇﺫﺍ ﻣﺎ ﻭﻗﻌﻨﺎ‪ ،‬ﻭﻓﻲ ﻋﺪﻡ ﺍﻟﺘﻌﺜﺮ ﻣﻦ ﺫﺍﺕ ﺍﻟﺤﻔﺮﺓ ﻣـﺮﺓ ﺃﺧـﺮﻯ‪،‬‬
‫ً‬
‫ﻣﻄﻤﺌﻨﺎ‪.‬‬ ‫ً‬
‫ﻫﺎﻧﺌﺎ‬ ‫ﻓﻌﺶ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪ ،(5039‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(1878‬‬

‫)‪ (2‬ﻭﺍﻟﻨــﺴﻴﺎﻥ ‪ -‬ﻛﻤــﺎ ﻫــﻮ ﻣﻌﻠــﻮﻡ ‪ -‬ﻻ ُﻳـﺬﻡ ﺑــﺈﻃ ﻕ‪ ،‬ﻓﻘــﺪ ﻳﻜــﻮﻥ ﻧﻌﻤــﺔ‪ ،‬ﻛﻨــﺴﻴﺎﻥ‬
‫ﺍﻟﻤﻮﺍﻗﻒ ﺍﻟﻤﺆﻟﻤـﺔ ﻭﺍﻟﺤـﻮﺍﺩﺙ ﺍﻟﻌﻈﻴﻤـﺔ ﻭﺍﻷﺣـ ﻡ ﺍﻟﻤﺰﻋﺠـﺔ ﻭﻣـﻮﺍﻃﻦ ﺍﻟﻈﻠـﻢ‬
‫ﻭﺍﻟﺬﻝ ﻭﺍﻟﻘﻬﺮ ﻭﻏﻴﺮﻫﺎ‪.‬‬

‫‪30‬‬
 ‫)‪(7‬‬
‫ﻳﺮﻳﺒـــﻚ‬
‫ﺩﻉ ﻣــﺎ ُ ُ‬
‫َ ْ‬

‫ﻣﺎ ﻧﻘﻮﻟﻪ ﻭﻧﻔﻌﻠﻪ ﻭﻧﻔﻜـﺮ ﻓﻴـﻪ‪ ،‬ﻟـﻮ ﺃﻧﻨـﺎ ﻋﺮﺿـﻨﺎﻩ ﻋﻠـﻰ ﻣـﺸﺮﺣﺔ‬
‫ﺍﻟﺼﻮﺍﺏ‪ ،‬ﻟﻮﺟﺪﻧﺎ ﺃﻧﻪ ﺑﻴﻦ ﺇﺣﺪﻯ ﺛ ﺙ‪:‬‬
‫■ ﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺧﻴﺮﺍ ﻣﺤﻀﺎ = ﻓﺘﻔﻮﻳﺘﻪ ﻏﺒﻦ‪.‬‬
‫■ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜﻮﻥ ﺷﺮﺍ ﻣﺤﻀﺎ = ﻓﻔﻴﻪ ﺍﻟﻌﺘﺎﺏ ﻭﺍﻟﻌﺬﺍﺏ‪.‬‬
‫■ ﻭﺇﻣﺎ ﺃﻥ ﻳﻜـﻮﻥ ﻓﻴـﻪ ﻣـﻦ ﺍﻟﺨﻴـﺮ ﻭﺍﻟـﺸﺮ ﻭﺍﻟﻨﻔـﻊ ﻭﺍﻟـﻀﺮ ِ ِ َ ٍ‬
‫ﺑﻨـﺴﺐ‬
‫ﻣﺘﻔﺎﻭﺗﺔ‪:‬‬
‫ﺷﺮﻩ = ﻓﻬﻮ ﻛﺎﻷﻭﻝ‪.‬‬ ‫ُِ‬
‫ﺧﻴﺮﻩ ﻭﺃﻣَﻦ ﱡ‬
‫‪ -‬ﻓﺈﻥ َﻏَﻠَﺐ ُ‬
‫‪-‬‬
‫ﻭﺇﻥ ﻏﻠﺐ ﺷﺮﻩ = ﻛﺎﻥ ﻛﺎﻟﺜﺎﻧﻲ‪.‬‬
‫‪-‬‬
‫ﻭﺇﻥ ﺗﺴﺎﻭﻯ ﺍﻷﻣﺮﺍﻥ‪ ،‬ﺃﻭ ﻛﺎﻥ ﺧﻴﺮﻩ ﻣﺸﻜﻮﻛﺎ ﻭﺷﺮﻩ ﻣﻈ ً‬
‫ﻨﻮﻧـﺎ‬
‫ﺩﺍﻉ ﺇﻟـﻰ ﺍﻟﻘﻠـﻖ ﻭﺍﻻﺿـﻄﺮﺍﺏ ﺍﻟﻨﻔـﺴﻲ‪،‬‬ ‫= ﻓﻬﻨﺎ ﻓﻲ ﺍﻷﻣـﺮ ٌ‬
‫ﺷـﻚ ٍ‬
‫ﺃﻗﺪﻣﺖ ﻭﻓﻌﻠﺘﻪ ﺃﻭ َ ْ َ ْ َ‬
‫ﺃﺣﺠﻤﺖ ﻭﺗـﺮﺩﺩﺕ ﻓـﻲ ﻓﻌﻠـﻪ‪ ،‬ﻭﺳـﻮﺍء‬ ‫ﺳﻮﺍء َ ْ َ ْ‬
‫ﻗﺒﻞ ﺍﻟﻔﻌﻞ ﻭﺃﺛﻨﺎءﻩ ﻭﺑﻌﺪﻩ‪..‬‬
‫ﻓﺘﺄﺗﻲ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻨﺒﻮﻳﺔ ﻟﺘﺮﺷﺪﻙ ﺇﻟـﻰ ﺍﻟﻄﺮﻳﻘـﺔ ﺍﻟﻤﺜﻠـﻰ ﻟﻠﺘﻌﺎﻣـﻞ‬
‫ﻓﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ؜‪:‬‬
‫‪31‬‬
‫)ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺬﺏ ﺭﻳﺒـﺔ‪ ،‬ﻭﺍﻟـﺼﺪﻕ‬
‫)‪(1‬‬
‫ﻃﻤﺄﻧﻴﻨﺔ(‪.‬‬
‫ﺟــﺮﺏ ﻫــﺬﻩ ﺍﻟﻘﺎﻋــﺪﺓ ﻓــﻲ ﻛــﻞ ﺃﻣــﻮﺭ ﺍﻟﺤﻴــﺎﺓ ﺍﻟﻤــﺸﻜﻮﻙ ﻓﻴﻬــﺎ‪،‬‬
‫ﺃﻗــﻮﺍﻻ‪ ..‬ﺃﻓﻌــﺎﻻ‪ ..‬ﺃﺣــﻮﺍﻻ‪ ..‬ﺃﺷﺨﺎﺻــﺎ‪ ..‬ﺳــﻠﻌﺎ‪ ..‬ﻓﺎﺗﺮﻛﻬــﺎ ﻭﺍﻓﻌــﻞ‬
‫ﺍﻟﻤﺘﻴﻘﻦ‪ ،‬ﻓﻤﺼﻠﺤﺔ ﻣﺘﻴﻘﻨﺔ ﻓﻲ ﺍﻟﻴﺪ ﻭﻟـﻮ ﻗﻠﻴﻠـﺔ‪ ،‬ﺧﻴـﺮ ﻣـﻦ ﻣـﺼﻠﺤﺔ‬
‫ﻣﺸﻜﻮﻙ ﻓﻴﻬﺎ ﻭﻟﻮ ﻛﺜﺮﺕ‪.‬‬
‫ﻭﻛﻢ ﺍﻧﺪﻓﻊ ﻣﻦ ﺍﻧﺪﻓﻊ ﺛﻢ ﻧﺪﻡ ﻋﻠﻰ ﻣﺎ ﻭﻗﻊ‪ ،‬ﻟﺠﻬﻠﻪ ﺃﻭ ﺇﻋﺮﺍﺿـﻪ‬
‫ﻋﻦ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﻘﻴﻤﺔ‪ ،‬ﺍﻟﺘﻲ ﺗﺠﻠﺐ ﺍﻻﻃﻤﺌﻨـﺎﻥ‪ ،‬ﻭﺗـﺸﺮﺡ‬
‫ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺗﻘﻄﻊ ﻫﻤﺎ ﺁﺗﻴﺎ ﻭﻧﺪﻣﺎ ﻣﺤﺘﻤ ً‪.‬‬
‫ﺧ ﺻــﺔ‪ :‬ﺇﺫﺍ َ ﱠ‬
‫ﺩﻕ ﻣﻨﺒــﻪ ﺍﻟﺨﻴــﺮ ﻓــﻲ ﻧﻔــﺴﻚ ﻓﺄﻗﺒــﻞ ﺩﻭﻥ‬
‫ﺭﻥ ﺟﺮﺱ ﺍﻟـﺸﺮ ﻓـﻲ ﻗﻠﺒـﻚ ﻓـﺄﺣﺠﻢ ﺩﻭﻥ ﺗـﺮﺩﺩ‪،‬‬ ‫ٍ‬
‫ﺗﻮﺍﻥ‪ ،‬ﻭﺇﺫﺍ َ ﱠ‬
‫ﻓﺈﺫﺍ ﺩﺍﺭ ﺍﻷﻣﺮ ﺑﻴﻨﻬﻤﺎ ﻭﺗﺠﺎﺫﺑﻪ ﻛﻞ ﻣﻦ ﺍﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ ﻓﻤـﺎ ﻟـﻢ‬
‫ﺗﻜﻦ ﺟﺒﺬﺓ)‪ (2‬ﺍﻟﺨﻴﺮ ﺃﻗﻮﻯ ﻭﺃﻏﻠﺐ‪ ،‬ﻓﺪﻉ ﺍﻷﻣﺮ ﻭﺍﻗﻄﻊ ﺍﻟﺮﻳﺒـﺔ‬
‫= ﻓﺘﺤﺼﻞ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ (2518‬ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬

‫ﻣﺜﻞ ﺟﺬﺑﻪ‪ ،‬ﻣﻘﻠﻮﺏ ﻣﻨﻪ ﻛﻤﺎ ﻓﻲ ﺍﻟﺼﺤﺎﺡ‪ ،‬ﻭﻗﻴﻞ ﺑـﻞ ﻫﻤـﺎ ﺃﺻـ ﻥ‬ ‫)‪ (2‬ﺟﺒﺬ ﺍﻟﺸ‬
‫ﻣﺘﺴﺎﻭﻳﺎﻥ ﻣﺘﺴﺎﻭﻗﺎﻥ ﻟﻴﺲ ﺃﺣﺪﻫﻤﺎ ﻣﻘﻠﻮﺏ ﻋﻦ ﺍﻵﺧـﺮ‪ .‬ﺍﻧﻈـﺮ‪ :‬ﺗـﺎﺝ ﺍﻟﻌـﺮﻭﺱ‬
‫ﻭﻟﺴﺎﻥ ﺍﻟﻌﺮﺏ‪.‬‬

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 ‫)‪(8‬‬
‫ِ‬
‫ﺃﻋﻂ ﻛﻞ ﺫي ﺣﻖ ﺣﻘﻪ‬

‫ﺍﻟﻤﺆﻣﻦ ﻳﻌﻴﺶ ﻭﻓـﻖ ﺃﻭﻟﻮﻳـﺎﺕ ﺛﺎﺑﺘـﺔ ﻏﻴـﺮ ﺧﺎﺿـﻌﺔ ﻟﻠﺘﻐﻴﻴـﺮ ﺃﻭ‬

‫ﺍﻟﺘﺒﺪﻳﻞ ﺃﻭ ﺍﻟﺘﻘﺼﻴﺮ‪..‬‬

‫ﻭﺍﻟﺤﻘﻮﻕ ﺍﻟﻤﻄﻠﻮﺑﺔ ﻣﻨﻪ ﻋﻠﻰ ﺛ ﺙ ﻣﺮﺍﺗﺐ‪:‬‬

‫ﺣﻖ ﺍﷲ‪ ،‬ﺛﻢ ﺣـﻖ ﻧﻔـﺴﻪ‪ ،‬ﺛـﻢ ﺣـﻖ ﺍﻟﻨـﺎﺱ‪ .‬ﻛﻤـﺎ ﺭﺗﺒﻬـﺎ ﺳـﻴﺪﻧﺎ‬
‫ﺭﺳﻮﻝ ﺍﷲ ؜ ﺑﻘﻮﻟﻪ ﻷﺑﻲ ﻋﺒـﺪﺍﻟﺮﺣﻤﻦ ﻣﻌـﺎﺫ ﺑـﻦ ﺟﺒـﻞ‪) :‬ﺍﺗـﻖ ﺍﷲ‬
‫ﺍﻟﺤﺴﻨﺔ ﺗﻤﺤﻬﺎ‪ ،‬ﻭﺧﺎﻟﻖ ﺍﻟﻨـﺎﺱ ﺑﺨﻠـﻖ‬
‫َ‬ ‫ﺍﻟﺴﻴﺌﺔ‬
‫َ‬ ‫ﻭﺍﺗِﺒﻊ‬
‫ﺣﻴﺜﻤﺎ ﻛﻨﺖ‪ْ ،‬‬
‫)‪(1‬‬
‫ﺣﺴﻦ(‪.‬‬

‫ﻣﻘـﺼﻮﺩ‪ ..‬ﻓـ ﻳﺤـﺴﻦ ﺃﻥ‬

‫ٌ‬ ‫ﻭﻫﺬﺍ ﺍﻟﺘﺮﺗﻴﺐ ﺍﻟﻮﺍﺭﺩ ﻓـﻲ ﺍﻟﺤـﺪﻳﺚ‬
‫ﻏﻴــﺮﻙ ﻭﺗﺤــﺮﻕ ﻧﻔــﺴﻚ‪ ،‬ﻭﻻ ﻳﺤــﺴﻦ ﺃﻥ‬ ‫ﺗﻜــﻮﻥ ﻛﺎﻟــﺸﻤﻌﺔ ﺗــﻀ‬
‫ﺗﺤــﺴﻦ ﻋ ﻗﺘــﻚ ﺑﺎﻟﻨـﺎﺱ ﻭﺗﻬــﺘﻢ ﻟﻨﻈــﺮﺗﻬﻢ ﻟــﻚ ﻭﻛ ﻣﻬــﻢ ﻓﻴــﻚ‪،‬‬
‫ﻭﺗﻨﺴﻰ ﺗﺤﺴﻴﻦ ﻋ ﻗﺘﻚ ﻣﻊ ﺭﺑﻚ ﻭﻧﻈﺮﻩ ﺇﻟﻴﻚ‪.‬‬

‫ﺛﻢ ﺇﻥ ﺍﻟﺠﻬﺪ ﺍﻟﻤﻄﻠﻮﺏ ﺗﺠﺎﻩ ﺍﻟﺤﻘـﻮﻕ ﺍﻟﺜ ﺛـﺔ ﺟﻬـﺪ ﺗـﻮﺍﺯﻧﻲ‪،‬‬

‫)‪ (1‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ (1987‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

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‫ﺑﻤﻌﻨﻰ ﺃﻥ ﺗﻌﻄـﻲ ﻛـﻞ ﺫي ﺣـﻖ ﺣﻘـﻪ‪ ،‬ﻻ ﺃﻥ ﺗﻘﺘـﺼﺮ ﻋﻠـﻰ ﺃﺣـﺪﻫﺎ‬
‫ﺍﻵﺧـَﺮ ْﻳﻦ ﻭﺗﻬﻤـﻞ ﻣـﺎ ﻛﻨـﺖ‬
‫ﺍﻵﺧﺮﻳﻦ‪ ،‬ﺛﻢ ﺗﺮﻛﺰ ﻋﻠـﻰ ﺃﺣـﺪ َ‬
‫ﻭﺗﻬﻤﻞ َ َ ْ‬
‫ﻣﻬﺘﻤﺎ ﺑﻪ ﻭﻣﺆﺩﻳﺎ ﺣﻘﻪ!‬

‫ﻓﺄﻣــﺎ ﺣــﻖ ﺍﷲ ﻓﻴﻜــﻮﻥ ﺑ ـﺄﺩﺍء ﺍﻟﻔــﺮﺍﺋﺾ ﺍﻟﺨﻤــﺲ ﻛﻤــﺎ ﻳﺮﻳــﺪﻫﺎ‬

‫ﻭﻳﺤﺒﻬﺎ‪ ،‬ﻓﺎﻟﺼ ﺓ ﻓﻲ ﺃﻭﻝ ﻭﻗﺘﻬﺎ ﺣﻴﺚ ﻳﻨﺎﺩﻯ ﺑﻬﺎ ﻓـﻲ ﺧـﺸﻮﻉ ﺗـﺎﻡ‬
‫ﻭﺇﺳــﺒﺎﻍ ﻃﻬــﺎﺭﺓ ﻭﺇﻗﺒــﺎﻝ ﺑﻜﻠﻴﺘــﻚ ﻋﻠــﻰ ﺍﷲ‪ ...‬ﻭﺑـﺄﺩﺍء ﺣــﻖ ﺍﻟﻤــﺎﻝ‬
‫ﺑﺈﺧﺮﺍﺝ ﺍﻟﺰﻛﺎﺓ ﻭﺍﻟﻌﻨﺎﻳﺔ ﺑﺤﻆ ﺍﻟﻔﻘﻴﺮ ﻣﻨﻬـﺎ ﺩﻭﻥ ﺗﻘـﺼﻴﺮ ﻭﻻ ﺗـﺄﺧﻴﺮ‬
‫ﻭﻻ ﺗﻜﺮﻩ ﻭﺗﺒﺮﻡ! ﻣﻊ ﺻﻮﻡ ﺷﻬﺮ ﺭﻣﻀﺎﻥ ﻓـﻲ ﺧـﺸﻮﻉ ﻭﺫﻛـﺮ ﻭﺗﻮﺑـﺔ‬
‫ﻭﺍﺣﺘﺴﺎﺏ‪ ،‬ﻭﺃﺩﺍء ﻟﻔﺮﻳﻀﺔ ﺍﻟﺤﺞ ﺍﻟﻌﻈﻴﻤﺔ ﻣﺘﻰ ﻣﺎ ﺳﻨﺤﺖ ﺍﻟﻔﺮﺻـﺔ‬
‫ﻭﺳﻤﺤﺖ ﺍﻟﺼﺤﺔ ﻭﺗﻮﻓﺮﺕ ﺍﻟﻤﺆﻭﻧﺔ‪.‬‬

‫ﻓﺈﺫﺍ ﺃﺩﻳـﺖ ﺣﺠﺘـﻚ ﺍﻟﻤﻔﺮﻭﺿـﺔ ﻣـﺮﺓ ﻓـﻲ ﻋﻤـﺮﻙ‪ ،‬ﺑﻘـﻲ ﻋﻠﻴـﻚ‬

‫ﻋﻨﺎﻳـــﺔ ﻳﻮﻣﻴـــﺔ ﺑﺤـــﻖ ﺍﻟـــﺼ ﺓ‪ ،‬ﻭﻋﻨﺎﻳـــﺔ ﺳـــﻨﻮﻳﺔ ﺑﺤـــﻖ ﺍﻟـــﺼﻴﺎﻡ‬
‫ﻭﺍﻟﺰﻛﺎﺓ‪ ،‬ﻭﻫﻜﺬﺍ ﻳﻜﻤﻞ ﻓﻴـﻚ ﺑﻨﻴـﺎﻥ ﺍﻹﺳـ ﻡ‪ ،‬ﻭﺗﺘﻌﺎﻫـﺪﻩ ﺑﺎﻟﺮﻋﺎﻳـﺔ‬
‫ﻭﺍﻻﻫﺘﻤﺎﻡ‪.‬‬

‫ﺛــﻢ ﻳــﺄﺗﻲ ﺣــﻖ ﻧﻔــﺴﻚ ﻣــﻦ ﺍﻟﺮﻓــﻖ ﺑﻬــﺎ ﻭﺍﻟﻤﺤﺎﻓﻈــﺔ ﻋﻠﻴﻬــﺎ‪،‬‬

‫ﻭﺗﺜﻘﻴﻔﻬﺎ ﻭﺗﺒﺼﻴﺮﻫﺎ‪ ،‬ﻭﺃﻳﻀﺎ ﻣﺪﺣﻬﺎ ﻭﺗﺴﻠﻴﺘﻬﺎ‪ ،‬ﻭﺇﻋﻄﺎء ﺣﻘﻬـﺎ ﻣـﻦ‬
‫ﺍﻟﺮﺍﺣــﺔ ﻭﺣﻈﻬــﺎ ﻣــﻦ ﺍﻻﺳــﺘﺠﻤﺎﻡ‪ ...‬ﺇﻟــﻰ ﺁﺧــﺮ ﺑﻘﻴــﺔ ﺍﻷﻣــﻮﺭ ﺍﻟﺘــﻲ‬
‫ﺃﺑﺎﺣﻬﺎ ﺍﷲ ﻣﻤﺎ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺄﺛﻢ ﻭﻻ ﻣﻐﺮﻡ ﻭﻻ ﻋﺎﻗﺒﺔ ﺳﻮء !‬

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‫ﻳﺒﺪﺃ ﻣﻨﻬﺎ ﺑـﺎﻷﻗﺮﺏ ﻓـﺎﻷﻗﺮﺏ‪ ،‬ﻓﺤـﻖ ﺍﻟﻮﺍﻟـﺪﺓ‬
‫ﺛﻢ ﺣﻘﻮﻕ ﺍﻟﻨﺎﺱ ُ ْ َ‬
‫ﻟﻴﺲ ﻛﺤـﻖ ﺍﻟﻮﺍﻟـﺪ‪ ،‬ﻭﺣﻘﻬﻤـﺎ ﻟـﻴﺲ ﻛﺤـﻖ ﺍﻟﺰﻭﺟـﺔ‪ ،‬ﻭﺣﻘﻬـﺎ ﻭﺣـﻖ‬
‫ﺍﻷﻭﻻﺩ ﻟﻴﺲ ﻛﺤﻖ ﺍﻷﺻﺪﻗﺎء ﻭﺍﻟـﺰﻣ ء‪ ،‬ﻓـﺄﻋﻂ ﻛـﻞ ﺫي ﺣـﻖ ﺣﻘـﻪ‬
‫ﺍﻟﺒـﺮ ﺍﻟـﺬي ﺭﺳـﻤﻪ ﺍﻟﻨﺒـﻲ ؜‬
‫ﺑﺎﺩﺋﺎ ﺑﺎﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ‪ ،‬ﻭﻓﻖ ﻣـﻨﻬﺞ ﱢ‬
‫ﻟﻤﻌﺎﻭﻳﺔ ﺑﻦ ﺣﻴﺪﺓ ﺍﻟﻘﺸﻴﺮي ﺣﻴﻦ ﺳـﺄﻟﻪ‪ :‬ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ‪ ،‬ﻣـﻦ ﺃﺑـﺮ؟‬
‫ﻗﺎﻝ‪ :‬ﺃﻣﻚ‪ .‬ﻗﻠﺖ‪ :‬ﺛﻢ ﻣﻦ؟ ﻗﺎﻝ‪ :‬ﺃﻣﻚ‪ .‬ﻗﻠﺖ‪ :‬ﺛﻢ ﻣـﻦ؟ ﻗـﺎﻝ‪ :‬ﺃﻣـﻚ‪.‬‬
‫)‪(1‬‬
‫ﻗﻠﺖ‪ :‬ﺛﻢ ﻣﻦ؟ ﻗﺎﻝ‪ :‬ﺃﺑﺎﻙ‪ ،‬ﺛﻢ ﺍﻷﻗﺮﺏ ﻓﺎﻷﻗﺮﺏ‪.‬‬

‫ﺧـﺎﺹ )ﺣـﻖ ﺍﻟﻨـﺎﺱ(‪،‬‬

‫ٍ‬ ‫ٍ‬
‫ﻟﺤـﻖ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﻫﻮ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻨﺒﻮي‬
‫ﻓﺎﻧﻈﺮ ﺇﻟﻰ ﺍﻟﻤﻨﻬﺞ ﺍﻟﻨﺒﻮي ﻓﻲ ﺍﻟﺤﻖ ﺑﻌﻤﻮﻣﻪ )ﺣـﻖ ﺍﻟـﺮﺏ ﻭﺍﻟـﻨﻔﺲ‬
‫ﻭﺍﻟﻨﺎﺱ( ﺇﺫ ﻳﻘﻮﻝ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﻷﺑﻲ ﺍﻟﺪﺭﺩﺍء ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤـﺎ‪:‬‬
‫ﺇﻥ ﻟﺮﺑﻚ ﻋﻠﻴﻚ ﺣﻘﺎ‪ ،‬ﻭﻟﻨﻔﺴﻚ ﻋﻠﻴﻚ ﺣﻘﺎ‪ ،‬ﻭﻷﻫﻠﻚ ﻋﻠﻴﻚ ﺣﻘﺎ‪،‬‬
‫ﺍﻟﻨﺒﻲ ؜ ﻓﺬﻛﺮ ﺫﻟﻚ ﻟـﻪ ﻓﻘـﺎﻝ ؜‪:‬‬‫ﱠ‬ ‫ﻓﺄﻋﻂ ﻛﻞ ﺫي ﺣﻖ ﺣﻘﻪ‪ .‬ﻓﺄﺗﻰ‬
‫)ﺻﺪﻕ ﺳﻠﻤﺎﻥ(‪ (2).‬ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪) :‬ﻣﺎ ﻟﺴﻠﻤﺎﻥ ﺛﻜﻠﺘﻪ ﺃﻣﻪ‪ ،‬ﻟﻘﺪ ُ ْ ِ‬
‫ﺃﺷـﺒﻊ‬
‫)‪(3‬‬
‫ﻣﻦ ﺍﻟﻌﻠﻢ(‪.‬‬

‫)‪ (1‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ )‪ ،(5139‬ﻭﺍﻟﺘﺮﻣﺬي )‪ ،(1897‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟـﻪ )‪ (3661‬ﻭﺍﻟﻠﻔـﻆ‬

‫ﻟﻠﺘﺮﻣﺬي ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫)‪ (2‬ﺍﻟﺒﺨﺎﺭي )‪ (1867‬ﻭﻣﺴﻠﻢ )‪.(1159‬‬
‫)‪ (3‬ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺍﻷﻭﺳﻂ )‪ .(7637‬ﻭﻋﺒﺎﺭﺓ ﺛﻜﻠﺘﻪ ﺃﻣﻪ ﺃﺳﻠﻮﺏ ﻣﻦ ﺃﺳﺎﻟﻴﺐ ﺍﻟﻌـﺮﺏ‬
‫ﺍﻟﺘﻲ ﻳﺤﻜﻮﻧﻬﺎ ﻭﻻ ﻳﺮﻳﺪﻭﻥ ﻣﻌﻨﺎﻫﺎ ﻛﺘﺮﺑﺖ ﻳﺪﺍﻙ ﻭﻏﻴﺮﻫﺎ‪.‬‬

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‫ﻭﻳﻘﻮﻝ ﺍﻟﻨﺒﻲ ؜ ﻟﻌﺒـﺪﺍﷲ ﺑـﻦ ﻋﻤـﺮﻭ ﺑـﻦ ﺍﻟﻌـﺎﺹ ﻭﻫـﻮ ﺷـﺎﺏ‬
‫ﺻﻐﻴﺮ ﻳﻮﻣﺌﺬ ﺣﺪﻳﺚ ﻋﻬﺪ ﺑﺰﻭﺍﺝ‪ ) :‬ﺇﻥ ﻟﺠﺴﺪﻙ ﻋﻠﻴـﻚ ﺣﻘـﺎ‪ ،‬ﻭﺇﻥ‬
‫ﻟﻌﻴﻨﻚ ﻋﻠﻴﻚ ﺣﻘﺎ‪ ،‬ﻭﺇﻥ ﻟﺰﻭﺟﻚ ﻋﻠﻴﻚ ﺣﻘﺎ‪ ،‬ﻭﺇﻥ ﻟـﺰﻭﺭﻙ ﻋﻠﻴـﻚ‬
‫ﺣﻘﺎ ()‪.(1‬‬
‫ﺧ ﺻــﺔ‪ :‬ﺍﻟﻌــﻴﺶ ﻭﻓــﻖ ﺃﻭﻟﻮﻳــﺎﺕ ﺛﺎﺑﺘــﺔ ﻭﻣﺒــﺎﺩﺉ ﺭﺍﺳــﺨﺔ‬
‫ﻭﺣﻘﻮﻕ ﻣﺴﺘﻮﻓﺎﺓ ﻣﻨﻚ ﻭﺇﻟﻴﻚ‪ ،‬ﻟﻚ ﻭﻋﻠﻴﻚ‪ ،‬ﺳﺒﺐ ﻟﺘﺤﻘﻴﻖ‬
‫ﺍﻻﻧﺴﺠﺎﻡ ﺍﻟﻨﻔﺴﻲ ﻭﺍﻟﺴﻌﺎﺩﺓ ﺍﻟﻘﻠﺒﻴﺔ‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺍﻟﺒﺨﺎﺭي )‪.(1874‬‬

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 ‫)‪(9‬‬
‫ﻳﺼﺒـﺮ ﻋﻠـﻰ ﺃﺫﺍﻫـﻢ‬
‫ﺇﺫﺍ ﺧﺎﻟﻄــﺖ ﺍﻟﻨــﺎﺱ‪ ،‬ﻭﺃﻋﻄﻴــﺖ ﻛــﻞ ﺷــﺨﺺ ﺣﻘــﻪ ﻭﺍﺣﺘﺮﺍﻣــﻪ‪،‬‬
‫ﻓﺎﻋﻠﻢ ﺃﻥ ﻓﻲ ﻣﺨﺎﻟﻄﺔ ﺍﻟﻨﺎﺱ ﺃﺫﻯ ﻣﺤﺘﻤ ﻭﺿﺮﺭﺍ ﻣﺘﻮﻗﻌﺎ‪..‬‬
‫ْ‬
‫ﻓﻘﺪ ﻳﺆﺫﻳﻚ ﺃﺣﺐ ﺍﻟﻨـﺎﺱ ﺇﻟﻴـﻚ ﺃﻭ ﺃﻛﺜـﺮﻫﻢ ﺟﻠﻮﺳـﺎ ﺇﻟﻴـﻚ ﺃﻭ‬
‫ﺻ ﺓ ﺑﺠﺎﻧﺒﻚ! ﺇﻣﺎ ﺑﻨﻈﺮﺗﻪ ﺃﻭ ﺑﻜ ﻣﻪ ﺃﻭ ﺑﻐﻴﺒﺘﻪ ﻟﻚ‪ ،‬ﺃﻭ ﺑﻤﻌﻠﻮﻣـﺔ‬
‫ﺧﺎﻃﺌـــﺔ ﻳﻨﻘﻠﻬـــﺎ ﺇﻟﻴـــﻚ ﻓﺘﻔـــﺴﺪ ﻧﻔـــﺴﻴﻚ ﺃﻭ ﻗـــﺮﺍﺭﻙ ﺃﻭ ﻋ ﻗﺘـــﻚ‬
‫ﺑﺎﻵﺧﺮﻳﻦ‪ ..‬ﺃﻭ ﻏﻴﺮ ﺫﻟﻚ ﻣﻦ ﺻﻮﺭ ﺍﻷﺫﻯ‪..‬‬
‫ﻓ ﺑﺪ ﻣﻦ ﺗﻮﻃﻴﻦ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺃﻥ ﻣﺨﺎﻟﻄﺔ ﺍﻟﻨﺎﺱ ﻟﻴﺴﺖ ﺧﻴـﺮﺍ‬
‫ﻣﺤﻀﺎ ﻻ ﺷﺮ ﻓﻴﻪ! ﺛـﻢ ﺇﻧﻬـﺎ ﻻ ُﺗﺘـﺮﻙ ﻟـﺸﺮ ﻣﺤﺘﻤـﻞ‪ ،‬ﻭﺃﺫﻯ ﻣﺘﻮﻗـﻊ‬
‫ﻭﻗﺪ ﻻ ﻳﻘﻊ‪.‬‬
‫ﻓــﺎﻟﺨﻴﺮ ﻓــﻲ ﺍﻟﻤﺨﺎﻟﻄــﺔ‪ ،‬ﻭﻟﻜــﻦ ﻣــﻊ ﺍﻟﺒﻌــﺪ ﻋــﻦ ﺃﺳــﺒﺎﺏ ﺍﻷﺫﻯ‬
‫ﻓـﺄ ْﺣﺘﺮﻡ ُ‬
‫ﻷ ْﺣَﺘـﺮﻡ‪ ،‬ﻻ‬ ‫ِ‬
‫ﺗﺪﺍﻳﻨﻴـﺔ)‪َ ،(1‬‬
‫ﻭﺍﻟﺤﺴﺪ ﻭﺍﻟﺒﻐﺾ‪ ..‬ﻭﻓﻖ ﻗﻮﺍﻋـﺪ َ َ ُ ﱠ‬
‫ﺃﺭﺍﻗــﺒﻬﻢ ﻟــﺌ ﻳﺮﺍﻗﺒــﻮﻧﻨﻲ‪ ،‬ﻻ ﺃﺟــﺮﺡ ﻣــﺸﺎﻋﺮﻫﻢ ﻟﻜــﻲ ﻻ ﻳﺠــﺮﺡ‬
‫ﺃﺣــﺪﻫﻢ ﻣــﺸﺎﻋﺮي‪ ،‬ﺃﻓــﺮﺡ ﻟﻔــﺮﺣﻬﻢ‪ ،‬ﺃﺣــﺰﻥ ﻟﺤــﺰﻧﻬﻢ‪ ...‬ﻭﻫﻜــﺬﺍ‬
‫ﺩﻭﺍﻟﻴﻚ‪.‬‬

‫)‪ (1‬ﺃي ﻋﻠﻰ ﻣﻴﺰﺍﻥ ﻛﻤﺎ ﺗﺪﻳﻦ ﺗﺪﺍﻥ‪.‬‬

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‫ﺛﻢ ﺇﻧﻚ ﺇﻥ ﺍﺟﺘﻬﺪﺕ ﻓﻲ ﻓﻌﻞ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻭﻣـﻊ ﺫﻟـﻚ ﺭﺃﻳـﺖ ﻣـﻦ‬
‫ﺃﺣــﺪﻫﻢ ﺿـ ً‬
‫ـﺮﺍﺭﺍ‪ ،‬ﺃﻭ ﺳــﻤﻌﺖ ﻣﻨــﻪ ﺃﺫﻯ‪ ،‬ﺃﻭ ﻭﺟــﺪﺕ ﻣﻨــﻪ ﺟﻔــﻮﺓ ‪-‬‬
‫ﺳﻮﺍء ﻣﻤﻦ ﺃﺣﺴﻨﺖ ﺇﻟﻴﻪ ﺃﻭ ﻗﺮﺑﺘﻪ ﻣﻨـﻚ‪ ،‬ﺃﻭ ﻣﻤـﻦ ﻛﺎﻧـﺖ ﻣﻌﺮﻓﺘـﻚ‬
‫ﺑﻪ ﺍﻋﺘﻴﺎﺩﻳﺔ‪ -‬ﻳﺄﺗﻴﻚ ﺍﻟﺘﻮﺟﻴﻪ ﺍﻟﻨﺒـﻮي ﻟﻴﺒـﻴﻦ ﻟـﻚ ﺃﻥ ﺍﻟﺨﻴﺮﻳـﺔ ﻓـﻲ‬
‫ﺤﻤـﻞ ﺍﻷﺫﻯ‪ ،‬ﻓـﺈﻥ ﺃﻭﻟـﻰ‬
‫ﻭﺗ َ ﱡ‬
‫ﻗﻮﺓ ﻗﻠﺒﻚ ﻋﻠﻰ ﺍﻻﺳﺘﻤﺮﺍﺭ ﺑﺎﻟﻤﺨﺎﻟﻄـﺔ َ‬
‫ﻣﻌﺎﻳﻴﺮ ﺍﻟﻘﻮﺓ ﻫﻲ )ﻗﻮﺓ ﺍﻟﺼﺒﺮ ﻭﺍﻟﺘﺤﻤﻞ(‪ ..‬ﻳﻘﻮﻝ ؜‪:‬‬
‫) ﺍﻟﻤﺆﻣﻦ ﺍﻟﺬي ﻳﺨـﺎﻟﻂ ﺍﻟﻨـﺎﺱ ﻭﻳـﺼﺒﺮ ﻋﻠـﻰ ﺃﺫﺍﻫـﻢ ﺧﻴـﺮ ﻣـﻦ‬
‫)‪(1‬‬
‫ﺍﻟﺬي ﻻ ﻳﺨﺎﻟﻂ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺼﺒﺮ ﻋﻠﻰ ﺃﺫﺍﻫﻢ(‪.‬‬
‫ﺑﺠﻤـﻊ ُﻳﺤـﺴﻦ ﺇﻟﻴـﻚ؛ ﻣـﻦ ﺃﺟـﻞ ٍ‬
‫ﻓـﺮﺩ‬ ‫ٍ‬ ‫ﻭﻟﺬﺍ ﻓ ﺗﻘﻄﻊ ﻋ ﻗﺘﻚ‬
‫ﻭﺍﺣﺪ ُﻳﺆﺫﻳﻚ !‬
‫ﺗــﺒﻦ ﺣــﻮﺍﺟﺰ ﻣــﻊ ﻣــﻦ ﺁﺫﺍﻙ ﻣــﺎ ﺩﺍﻡ ﻓــﻲ ﺗﻮﺿــﻴﺢ ﺍﻷﻣــﺮ‬
‫ﻭﻻ َ ْ ِ‬
‫ﻭﺗﺼﻔﻴﺘﻪ ﺑﺪﻭﻥ ﺗﻮﺗﺮﺍﺕ ﻣﺪﺧﻞ‪ ،‬ﻓﺈﻥ ﺍﻟﻌﻤﺮ ﻗـﺼﻴﺮ‪ ،‬ﻭﺍﻟﺨﻴﺮﻳـﺔ ﻓـﻲ‬
‫ﺍﻟﻤﺨﺎﻟﻄﺔ ﻣﻊ ﺍﻟﺼﺒﺮ‪ ،‬ﻭﺍﻟﻮﻗﺖ ﺃﻧﻔـﺲ ﻣـﻦ ﺃﻥ ﻳـﻀﻴﻊ ﻓـﻲ ﺍﻟـﺪﺧﻮﻝ‬
‫ﻓﻲ ﺣﺮﻭﺏ ﻭﺗﻄﺎﺣﻦ ﻣﻊ ﺻﻐﺎﺭ ﺍﻟﻌﻘﻮﻝ ﺃﻭ ﺧﺒﺜﺎء ﺍﻟﻨﻔﺲ‪.‬‬
‫ﻭﻳﻜﻔﻴــﻚ ﺃﻥ ﺗﻌﻠــﻢ ﺃﻥ‪" :‬ﻣــﻦ ﺍﻟــﺬﻧﻮﺏ ﺍﻟﻤﺎﻧﻌــﺔ ﻣــﻦ ﺍﻟﻤﻐﻔــﺮﺓ‬
‫ﺍﻟﺸﺤﻨﺎء‪ ،‬ﻭﻫﻲ ﺣﻘﺪ ﺍﻟﻤـﺴﻠﻢ ﻋﻠـﻰ ﺃﺧﻴـﻪ ﺑﻐـﻀﺎ ﻟـﻪ ﻟﻬـﻮﻯ ﻧﻔـﺴﻪ‪،‬‬
‫ﻭﺫﻟﻚ ﻳﻤﻨﻊ ﻣـﻦ ﺍﻟﻤﻐﻔـﺮﺓ ﻓـﻲ ﺃﻛﺜـﺮ ﺃﻭﻗـﺎﺕ ﺍﻟﻤﻐﻔـﺮﺓ ﻭﺍﻟﺮﺣﻤـﺔ‪...‬‬

‫)‪ (1‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ ،(2507‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ (3273‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

‫‪38‬‬
‫ﻓﺄﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ‪ :‬ﺳ ﻣﺔ ﺍﻟﺼﺪﺭ ﻣﻦ ﺃﻧﻮﺍﻉ ﺍﻟﺸﺤﻨﺎء ﻛﻠﻬـﺎ‪ ..‬ﺳـ ﻣﺔ‬
‫ﺍﻟﻘﻠـــﺐ ﻣـــﻦ ﺍﻟـــﺸﺤﻨﺎء ﻟﻌﻤـــﻮﻡ ﺍﻟﻤـــﺴﻠﻤﻴﻦ‪ ،‬ﻭﺇﺭﺍﺩﺓ ﺍﻟﺨﻴـــﺮ ﻟﻬـــﻢ‬
‫ﻭﻧــﺼﻴﺤﺘﻬﻢ ﻭﺃﻥ ﻳﺤــﺐ ﻟﻬــﻢ ﻣــﺎ ﻳﺤــﺐ ﻟﻨﻔــﺴﻪ "‪ (1).‬ﻛﻤــﺎ ﻳﻘــﻮﻝ‬
‫ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺭﺟﺐ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﺧ ﺻﺔ‪ :‬ﺗﻌﺒﺪ ﷲ ﻓﻲ ﻋ ﻗﺘﻚ ﻣﻊ ﺍﻟﺨﻠـﻖ‪ ،‬ﻓﺄﺣـﺴﻦ ﻭﻟـﻮ ﻟـﻢ‬
‫ﻭﻗﺼﺮ‪ ،‬ﻫﻜـﺬﺍ ﺗﺘﻤﺘـﻊ ﺑﻌﻄﺎﺋـﻚ‬
‫ﻋﻤﻦ ﺃﺳﺎء َ ﱠ‬
‫ﻳﺤﺴﻨﻮﺍ ﻭﺗﺠﺎﻭﺯ ّ‬
‫ﻟﻬﻢ ﻭﻋﻄﺎﺋﻬﻢ ﻟﻚ‪ ،‬ﻭﺗﻠﺘﺬ ﺑﺎﺟﺘﻨﺎﺏ ﺃﺟﺮ ﻣﺎ ﺃﺣﺴﻨﺖ ﺑﻪ ﻟﻬـﻢ‬
‫ﻭﻟﻢ ﻳﻘﺎﺑﻠﻮﻙ ﺑﻤﺜﻠﻪ! ﻭﻟﻦ ﻳﺸﻘﻰ ﻣﻦ ﺃﻃـﺎﻉ ﺍﷲ ﻓـﻴﻤﻦ ﻋـﺼﻮﻩ‬
‫)‪(2‬‬
‫ﻭﺟﻔﻮﻩ‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺍﻧﻈـﺮ ﻛﺘﺎﺑـﻪ ﺍﻟﻔﺮﻳــﺪ ﻓـﻲ ﺑﺎﺑــﻪ‪ :‬ﻟﻄـﺎﺋﻒ ﺍﻟﻤﻌــﺎﺭﻑ‪ ،‬ﻧﻘـ ﻋــﻦ ﻣﺨﺘـﺼﺮﻩ ﻟﻠﻤﻬﻨــﺎ‬
‫ﺹ‪.111-110‬‬
‫)‪ (2‬ﻓﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ :(2558‬ﺃﻥ ﺭﺟ ً ﻗﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻥ ﻟـﻲ ﻗﺮﺍﺑـﺔ ﺃﺻـﻠﻬﻢ‬
‫ﻋﻠـﻲ‪.‬‬
‫ﱠ‬ ‫ﺇﻟـﻲ‪ ،‬ﻭﺃﺣﻠـﻢ ﻋـﻨﻬﻢ ﻭﻳﺠﻬﻠـﻮﻥ‬‫ﻭﻳﻘﻄﻌﻮﻧﻲ‪ ،‬ﻭﺃﺣﺴﻦ ﺇﻟـﻴﻬﻢ ﻭﻳـﺴﻴﺌﻮﻥ ﱠ‬
‫ﺍﻟﻤـ ﱠﻞ« ]ﺃي‪ :‬ﺗﻄﻌﻤﻬـﻢ ﺍﻟﺮﻣـﺎﺩ‬ ‫ﻓﻘﺎﻝ‪» :‬ﻟﺌﻦ ﻛﻨـﺖ ﻛﻤـﺎ ﻗﻠـﺖ‪ ،‬ﻓﻜﺄﻧﻤـﺎ ُ ِ ﱡ‬
‫ﺗـﺴﻔﻬﻢ َ‬
‫ﺍﻟﺤــﺎﺭ‪ ،‬ﻭﺍﻟﻤﻌﻨــﻰ ﺃﻧﻬــﻢ ﻳﻨــﺎﻟﻬﻢ ﺍﻹﺛــﻢ ﺍﻟﻌﻈــﻴﻢ ﻓــﻲ ﻗﻄﻴﻌﺘــﻪ ﻭﺇﺩﺧــﺎﻟﻬﻢ ﺍﻷﺫﻯ‬
‫ﺗﺨـﺰﻳﻬﻢ ﻭﺗﺤﻘـﺮﻫﻢ ﻓـﻲ ﺃﻧﻔـﺴﻬﻢ‬ ‫ﻋﻠﻴﻪ‪ .‬ﻭﻗﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻧـﻚ ﺑﺎﻹﺣـﺴﺎﻥ ﺇﻟـﻴﻬﻢ ُ ْ‬
‫ﻟﻜﺜﺮﺓ ﺇﺣﺴﺎﻧﻚ[‪ .‬ﻭﻗﺎﻝ ﻟﻪ ؜‪» :‬ﻭﻻ ﻳﺰﺍﻝ ﻣﻌﻚ ﻣﻦ ﺍﷲ ﻇﻬﻴﺮ ﻋﻠﻴﻬﻢ ﻣﺎ ﺩﻣﺖ‬
‫ﻋﻠﻰ ﺫﻟﻚ«‪ .‬ﻭﻣﻌﻨﻰ ﺍﻟﻈﻬﻴﺮ‪ :‬ﺍﻟﻤﻌﻴﻦ ﻭﺍﻟـﺪﺍﻓﻊ ﻷﺫﺍﻫـﻢ‪] .‬ﺍﻧﻈـﺮ ﺷـﺮﺡ ﺍﻟﻨـﻮﻭي‬
‫ﻋﻠﻰ ﻣﺴﻠﻢ ‪.[331/16‬‬

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 ‫)‪(10‬‬
‫ﻋﻦ َﺃﺣﺪ‬ ‫ﻠﻐﻨﻲ َ ٌ‬
‫ﺃﺣﺪ ْ‬ ‫ﻳﺒ ﱢ ُ‬
‫ﻻ َُ‬

‫ﺟﺒﻞ ﺍﻟﻠﺴﺎﻥ ﻋﻠﻰ ﻣﺤﺒﺔ ﺍﻟﻜ ﻡ ﻓﻲ ﺍﻟﻨﺎﺱ ﻭﻧﻘﻞ ﻛ ﻡ ﺑﻌـﻀﻬﻢ‬

‫ُ َِ‬
‫ﻓﻲ ﺑﻌﺾ‪ ،‬ﻭﺍﻟﺘﻔﻜﻪ ﺑﺎﻟﺤﺪﻳﺚ ﻋﻦ ﺃﺧﻄـﺎﺋﻬﻢ ﻭﻣـﺼﺎﺋﺒﻬﻢ‪ ،‬ﻭﺗـﺪﺍﻭﻝ‬
‫ﺃﺧﺒﺎﺭﻫﻢ ﻭﺧﺼﻮﺻﻴﺎﺗﻬﻢ ﻓﻲ ﺍﻟﻤﺠﺎﻟﺲ ﻭﺍﻟﺪﻳﻮﺍﻧﻴﺎﺕ ﻭﺍﻟﺘﺠﻤﻌﺎﺕ‪.‬‬

‫ﻭﻛﻢ ﺃﻓﺴﺪ ﻧﻘﻞ ﺍﻟﻜ ﻡ‪ ..‬ﻣﻦ ﻋ ﻗﺔ ﺑﻴﻦ ﺍﺛﻨﻴﻦ؟‬

‫ﻭﻛﻢ ﺩﺧﻞ ﺍﻟﺤﺰﻥ ﻭﺍﻟﻀﻴﻖ ‪ -‬ﺑﻨﻘﻞ ﻣﺸﺎﻛﻞ ﺍﻟﻨﺎﺱ ‪ -‬ﻟﻄـﺮﻑ ﻻ‬

‫ﺩﺧﻞ ﻟﻪ ﻓﻴﻬﺎ؟!‬

‫ﻓــﺈﺫﺍ ﻓﺘﺤــﺖ ﻗﻠﺒــﻚ ﻭﺃﺭﺧﻴــﺖ ﺳــﻤﻌﻚ ﻟﻤــﻦ ﻳﻨﻘــﻞ ﻟــﻚ ﻛ ـ ﻡ‬

‫ﺍﻟﻨﺎﺱ ﻓﻴﻚ ﻭﺣﺪﻳﺜﻬﻢ ﻋﻨﻚ‪ ،‬ﺳﻴﻤﺎ ﻓﻲ ﺍﻟﻨﻘﺪ ﻭﺍﻟﺨﻄﺄ ﺃﻭ ﺍﻻﺳﺘﻬﺰﺍء‬
‫ﻭﺍﻟﺤــﻂ‪ ،‬ﻓﻘــﺪ ﻓﺘﺤــﺖ ﻟﻘﻠﺒــﻚ ﺑــﺎﺏ ﺍﻟﻬــﻢ ﻭﺍﻟــﻀﻴﻖ ﻭﺍﻻﻧــﺸﻐﺎﻝ‬
‫ﺑﺎﻵﺧﺮﻳﻦ‪ ،‬ﻭﺃﻧﺖ ﺍﻟﻤ ﻡ ﻋﻠﻰ ﺃﻳـﺔ ﺣـﺎﻝ! ﻭﺍﻟـﺴﺒﺐ ﺃﻧـﻚ ﺳـﻤﺤﺖ‬
‫ﻟﻬﺬﺍ ﺍﻟﻨﺎﻗﻞ ﺍﻟﻤﻔﺴﺪ ﺃﻥ ﻳﺤﻂ ﺍﻟﺸﺮ ﺍﻟﺬي ﺳﻤﻌﻪ ﺑﺄﺫﻧﻪ ﻭﺃﻭﺩﻋﻪ ﻗﻠﺒـﻪ‬
‫ﻭﻧﻘﻠﻪ ﻓﻮﻕ ﻇﻬﺮﻩ‪ ..‬ﺃﻥ ﻳﺤﻄﻪ ﺃﺧﻴﺮﺍ ﻓﻲ ﻣـﺴﺘﻮﺩﻉ ﻗﻠﺒـﻚ‪ ..‬ﻓﻴﺮﺗـﺎﺡ‬
‫ﻫﻮ ﻭﺗﺘﻜﺪﺭ ﺃﻧﺖ !‬

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‫ﺑﻞ ﻛﻦ ﻣﻊ ﻫﺆﻻء ﺍﻟﻠﺌﺎﻡ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮﻭﻥ ﻋﻠـﻰ ﻗﺎﻋـﺪﺓ‪ :‬ﺇﻥ‬
‫ﻟﻢ ﻳﺴﻌﻔﻚ ﻧﻘﻠﻚ ﺑﺈﺳﻌﺎﺩي‪ ،‬ﻓﻠﻦ ﺃﺭﻋﻴﻚ ﺳﻤﻌﻲ ﻹﺗﻌﺎﺳﻲ‪.‬‬
‫ﻓــﺈﻥ ﺳـ ﻣﺔ ﺍﻟــﺼﺪﺭ‪ ،‬ﻭﻃﻤﺄﻧﻴﻨــﺔ ﺍﻟﻘﻠــﺐ‪ ،‬ﻭﺍﻟﻐﻔﻠــﺔ ﻋــﻦ ﺃﻭﺳــﺎﺥ‬
‫ﻣﻦ ﺍﻟﺮﺍﺣﺔ ﻻ ﻳﻌﺪﻟﻪ ﺑﻌـﺪ ﺍﻹﻳﻤـﺎﻥ ﻭﺣـﺴﻦ‬ ‫ﺍﻟﻨﺎﺱ ﻭﻋﺜﺮﺍﺗﻬﻢ‪ ،‬ﺷ‬
‫ﺍﻟﺘﻌﺒﺪ ﺷ !‬
‫ﻭﻫـــﺬﺍ ﺗﻤﺎﻣـــﺎ ﺍﻟﻤـــﺴﻠﻚ ﺍﻟﻨﺒـــﻮي ﻓـــﻲ ﺍﺟﺘﻤﺎﻋـــﻪ ﺑﺎﻟﻨـــﺎﺱ‬
‫ﻭﻣﺨﺎﻟﻄﺘﻬﻢ‪ ،‬ﺑﻞ ﻟﻘﺪ ﻛـﺎﻥ ؜ ﻳﻨﻬـﻰ ﺃﺻـﺤﺎﺑﻪ ﻗـﺎﺋ ‪) :‬ﻻ ﻳﺒﻠﻐﻨـﻲ‬
‫ﺃﺣﺪ ﻋﻦ ﺃﺣﺪ ﻣﻦ ﺃﺻﺤﺎﺑﻲ ﺷﻴﺌﺎ‪ ،‬ﻓﺈﻧﻲ ﺃﺣﺐ ﺃﻥ ﺃﺧﺮﺝ ﺇﻟﻴﻜﻢ ﻭﺃﻧﺎ‬
‫)‪(1‬‬
‫ﺳﻠﻴﻢ ﺍﻟﺼﺪﺭ(‪.‬‬
‫ﺧ ﺻﺔ‪ :‬ﻛﻤﺎ ﺗﺤـﺮﺹ ﻋﻠـﻰ ﻣـﺎ ُﺗﺪﺧﻠـﻪ ﺑﻄﻨـﻚ‪ ..‬ﻋﻠﻴـﻚ ﺃﻥ‬
‫ﺗﺤﺮﺹ ﻋﻠﻰ ﻣﺎ ُﺗﺪﺧﻠﻪ ﺳﻤﻌﻚ‪ ،‬ﻓﺈﻥ ﺍﻟﺪﺍﺧﻞ ﻟﻠـﺒﻄﻦ ﺧـﺎﺭﺝ‬
‫ﺁﺫﻯ ﻓﺘـﺮﺓ‪ ،‬ﻭﺃﻣـﺎ ﺍﻟـﺪﺍﺧﻞ ﻟﻠـﺴﻤﻊ‪ُ ،‬ﻣﺮﺗﻜـﺰ ﻓـﻲ ﺍﻟـﺬﻫﻦ‪،‬‬
‫ﻭﻟﻮ ٰ‬
‫ُﻣﺨﻴﻢ ﻓﻲ ﺍﻟـﻨﻔﺲ‪ ،‬ﻭﺑﻘـﺪﺭ ﺭﺍﺋﺤﺘـﻪ ﺯﻛـﺎﺓ ﻭﻧﺘﻨـ ًﺎ ﻳﻜـﻮﻥ ﻭﻗـﻊ‬
‫ﺍﻟﺘﺄﺛﺮ!‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﻭﺣﺴﻨﻪ ﺃﺣﻤﺪ ﺷﺎﻛﺮ ﻭﺍﻷﻛﺜﺮ ﻋﻠﻰ ﺿﻌﻒ ﺳﻨﺪﻩ‪ ،‬ﻣﻊ ﺻﺤﺔ ﻣﻌﻨـﺎﻩ‪،‬‬
‫ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

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 ‫)‪(11‬‬
‫ﻋﻠﻴﻬﻢ ﱢ ْ‬
‫ﺍﻟﺮﻓﻖ‬ ‫ِ‬ ‫َْ َ َ‬
‫ﺃﺩﺧﻞ‬

‫ﺍﻟﺮﻓﻖ ﻓﻲ ﺍﻷﻗﻮﺍﻝ ﻭﺍﻷﻓﻌﺎﻝ ﻭﺍﻷﺣﻮﺍﻝ ﻭﺭﺩﻭﺩ ﺍﻷﻓﻌـﺎﻝ‪ ،‬ﻳﺠﻌـﻞ‬

‫ﺍﻟﻘﻠﺐ ﺳﺎﻛﻨﺎ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﻣﻄﻤﺌﻨﺔ‪ ،‬ﻭﺍﻟﺪﻡ ﺑـﺎﺭﺩﺍ‪ ،‬ﻭﺍﻟﺒـﺎﻝ ﻭﺍﺳـﻌﺎ‪ ،‬ﺑـﻞ‬
‫ﻭﻧـ ِ َ‬
‫ﺣﺮﻡ ﺍﻟﺮﻓﻖ ُ‬ ‫ﻭﺍﻟﺜﻐﺮ ﻣﺘﺒ ً‬
‫ﺴﻤﺎ‪ ،‬ﻭﺍﻟﻨﺘﺎﺋﺞ ﻃﻴﺒﺔ ﻣﺤﻤﻮﺩﺓ‪ .‬ﺃﻣﺎ ﻣﻦ ُ ِ َ‬
‫ﻣﻦ ﻏﺎﻟﺐ ﻟﺤﻈﺎﺕ ﺣﻴﺎﺗﻪ ﻭﺃﺣﻮﺍﻟﻬﺎ‪ ،‬ﻓﻬﻞ ﺳﻴﺠﺪ ﺗﻠﻚ ﺍﻷﻣـﺎﺭﺍﺕ‪..‬‬
‫ﺃﻣﺎﺭﺍﺕ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺴﺮﻭﺭ؟!‬

‫ﺇﻥ ﻣــﻦ ﺃﺳــﻤﺎء ﺍﷲ ﺍﻟﺜﺎﺑﺘــﺔ )ﺍﻟﺮﻓﻴــﻖ(‪ ،‬ﻛﻤــﺎ ﻗــﺎﻝ ؜‪) :‬ﺍﻟﻠﻬــﻢ‬

‫)‪(2‬‬
‫ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ()‪ ،(1‬ﻭﻗﺎﻝ‪) :‬ﺇﻥ ﺍﷲ ﺭﻓﻴﻖ ﻳﺤﺐ ﺍﻟﺮﻓﻖ(‪.‬‬

‫)‪ (1‬ﻫﺬﻩ ﺍﻟﺠﻤﻠﺔ ﺁﺧﺮ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﻨﺒـﻲ ؜ ﻭﻫـﻮ ﻳﺤﺘﻈـﺮ ﻛﻤـﺎ ﺭﻭﺕ ﺫﻟـﻚ ﻋﺎﺋـﺸﺔ ﻓـﻲ‬
‫ﺍﻟﺒﺨﺎﺭي )‪ ،(4463‬ﻭﻗﺪ ﺍﺧﺘﻠﻒ ﺷﺮﺍﺡ ﺍﻟﺤﺪﻳﺚ ﻓـﻲ ﺍﻟﻤـﺮﺍﺩ ﺑـﺎﻟﺮﻓﻴﻖ ﺍﻷﻋﻠـﻰ‪،‬‬
‫ﻓﻘﻴﻞ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻟﺤﻘﻨﻲ ﺑﺠﻤﺎﻋﺔ ﺍﻷﻧﺒﻴﺎء ﺍﻟـﺬﻳﻦ ﻳـﺴﻜﻨﻮﻥ ﺃﻋﻠـﻰ ﻋﻠﻴـﻴﻦ‪ ،‬ﻭﻗﻴـﻞ‬
‫ﻣﻌﻨﺎﻩ‪ :‬ﺃﻟﺤﻘﻨﻲ ﺑﺎﷲ ‪ .U‬ﻭﻗﻴﻞ ﻏﻴﺮ ﺫﻟﻚ )ﺍﻧﻈﺮ‪ :‬ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴـﺮ ‪(246/2‬‬
‫ﻭ)ﻓﺘﺢ ﺍﻟﺒﺎﺭي ‪.(254/12‬‬
‫ﻟﻄﻴﻔﺔ‪ :‬ﻧﻘﻞ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ ﻋﻦ ﺍﻟﺴﻬﻴﻠﻲ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻭﺟﺪﺕ ﻓﻲ ﺑﻌﺾ ﻛﺘـﺐ‬
‫ﺍﻟﻮﺍﻗﺪي ﺃﻥ ﺃﻭﻝ ﻛﻠﻤﺔ ﺗﻜﻠﻢ ﺑﻬﺎ ؜ ﻭﻫﻮ ﻣﺴﺘﺮﺿﻊ ﻋﻨـﺪ ﺣﻠﻴﻤـﺔ "ﺍﷲ ﺃﻛﺒـﺮ"‪،‬‬
‫ﻭﺁﺧﺮ ﻛﻠﻤﺔ ﺗﻜﻠﻢ ﺑﻬﺎ ﻛﻤﺎ ﻓﻲ ﺣﺪﻳﺚ ﻋﺎﺋﺸﺔ "ﻓﻲ ﺍﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ"‪.‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(2593‬‬

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‫ﻓﻌﻠﻴﻨﺎ ﺃﻥ ﻧﻮﻃﻦ ﺃﻧﻔﺴﻨﺎ ﻋﻠﻰ ﺍﻟﺮﻓﻖ ﻓﻲ ﺍﻷﻣﻮﺭ ﻛﻠﻬـﺎ‪ ..‬ﻭﻟـﻨﻌﻠﻢ‬
‫ﺃﻥ ﺍﻟﻨﺒﻲ ؜ ﺟﻌﻞ ﻣﻦ ﺃﺳﺎﺳﻴﺎﺕ ﺍﻟﺒﻴﺖ ﺍﻷﺳﺮي ﺍﻟﺴﻌﻴﺪ ﺍﻟﻬـﺎﻧﺊ=‬
‫ﻭﺟــﻮﺩ ﺍﻟﺮﻓــﻖ ﺍﻟﻤﺘﺒــﺎﺩﻝ ﺑــﻴﻦ ﺃﻓــﺮﺍﺩ ﺃﺳــﺮﺗﻪ‪ ،‬ﺳــﻮﺍء ﺍﻟﺰﻭﺟــﺎﻥ ﻣــﻊ‬
‫ﺑﻌﻀﻬﻤﺎ‪ ،‬ﻭﻣﻊ ﺃﻭﻻﺩﻫﻤﺎ‪ ،‬ﻭﻛﺬﺍ ﺍﻷﻭﻻﺩ ﻣـﻊ ﺑﻌـﻀﻬﻢ ﺍﻟـﺒﻌﺾ‪ ،‬ﺑـﻞ‬
‫ﻭﺍﻟﺠﻤﻴــﻊ ﻣــﻊ ﺍﻟﺨــﺪﻡ ﻭﺍﻟﺠﻴــﺮﺍﻥ ﻭﺍﻷﺻــﺤﺎﺏ ﻭﺍﻟــﻀﻴﻔﺎﻥ‪ ..‬ﻭﻏﻴــﺮ‬
‫ﺫﻟﻚ‪.‬‬
‫)‪(1‬‬
‫ﻗﺎﻝ ؜‪) :‬ﺇﻥ ﺍﷲ ﺇﺫﺍ ﺃﺣﺐ ﺃﻫﻞ ﺑﻴﺖ ﺃﺩﺧﻞ ﻋﻠﻴﻬﻢ ﺍﻟﺮﻓﻖ(‪.‬‬

‫ﺑﻞ ﺟﻌﻠﻪ ﺍﻟﻨﺒﻲ ؜ ﺯﻳﻨﺔ ﻟﺼﺎﺣﺒﻪ‪ ،‬ﻓﻘـﺎﻝ‪) :‬ﻣـﺎ ﻛـﺎﻥ ﺍﻟﺮﻓـﻖ ﻓـﻲ‬
‫)‪(2‬‬
‫ﺇﻻ ﺷﺎﻧﻪ(‪.‬‬ ‫ﻣﻦ ﺷ‬ ‫ﺇﻻ ﺯﺍﻧﻪ‪ ،‬ﻭﻣﺎ ﻧ‬ ‫ﺷ‬

‫ﺑــﻞ ﺫﻛــﺮ ﺃﻥ ﻋﻄﺎﻳــﺎ ﺍﷲ ﻣــﻊ ﺍﻟﺮﻓــﻖ ﺃﻛﺜــﺮ ﻭﺃﻋﻈــﻢ ﻓﻘــﺎﻝ‪...) :‬‬

‫)‪(3‬‬
‫ﻭﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﺮﻓﻖ ﻣﺎ ﻻ ﻳﻌﻄﻲ ﻋﻠﻰ ﺍﻟﻌﻨﻒ(‪.‬‬

‫ﻳﺤﺼﻞ ﺃﻓﺮﺍﺩ ﺍﻟﺒﻴﺖ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺮﺍﺣﺔ ﻭﺣﺴﻦ ﺍﻟﻔﻜـﺮﺓ‬

‫ﻓﻜﻴﻒ ﻻ ُ َ ﱢ‬

‫)‪ (1‬ﺗﺨــﺮﻳﺞ ﺃﺣﺎﺩﻳــﺚ ﺍﻹﺣﻴــﺎء ﻟﻠﺤــﺎﻓﻆ ﺍﻟﻌﺮﺍﻗــﻲ )‪ (228/3‬ﻭﻗــﺎﻝ‪ :‬ﺇﺳــﻨﺎﺩﻩ ﺟﻴــﺪ‪.‬‬

‫ﻭﺍﻟﺬي ﻭﻗﻔﺖ ﻋﻠﻴﻪ ﻓﻲ ﻛﺘﺐ ﺍﻟﻤﺘﻮﻥ ﺍﻟﺤﺪﻳﺜﻴﺔ ﺑﻠﻔﻆ‪) :‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﺄﻫﻞ ﺑﻴﺖ‬
‫ﺧﻴــﺮﺍ ﺃﺩﺧــﻞ ﻋﻠــﻴﻬﻢ ﺍﻟﺮﻓــﻖ(‪ ،‬ﻭﻓــﻲ ﻟﻔــﻆ )ﺩﻟﻬــﻢ ﻋﻠــﻰ ﺑــﺎﺏ ﺍﻟﺮﻓــﻖ(‪ .‬ﻭﺍﻧﻈــﺮ‬
‫ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻸﻟﺒﺎﻧﻲ ﺣﺪﻳﺚ ﺭﻗﻢ )‪ (523‬ﻭﺭﻗﻢ )‪.(1219‬‬
‫)‪ (2‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )‪ (551‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ )‪.(5654‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(2593‬‬

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‫ﻭﺫﻫﺎﺏ ﺩﻭﺍﻋﻲ ﺍﻟﻘﻠﻖ ﺇﺫﺍ ﻛﺎﻥ ﺍﷲ ﻳﺤﺒﻬﻢ؟!‪ ..‬ﻭﺍﻟﻌ ﻣـﺔ ﻓـﻲ ﺫﻟـﻚ‪:‬‬
‫ﻭﻣ ـ ﱠﻦ ﻋﻠــﻴﻬﻢ ﻣــﻦ ﺭﻓــﻖ ﻓــﻲ ﺍﻟﻘــﻮﻝ ﻭﺍﻟﻔﻌــﻞ‪ ،‬ﺍﺑﺘــﺪﺍء‬
‫ﻣــﺎ ﺃﻋﻄــﺎﻫﻢ َ‬
‫ﻭﺍﺭﺗﺪﺍﺩﺍ‪.‬‬
‫ﻭﻫﻨﺎ ﻭﺻﻔﺔ ﻧﻔﺴﻴﺔ ﻷﺻﺤﺎﺏ ﺍﻟﻌﻨﻒ ﻭﺍﻟﻐﻀﺐ ﺍﻟﺴﺮﻳﻊ‪:‬‬
‫ﺍﺳﺘﺤــﻀﺮ ﻓــﻲ ﺑﺪﺍﻳــﺔ ﺍﻧﻄ ـ ﻕ ﺍﻧﻔﻌﺎﻟــﻚ ﻭﺍﻧﺒﻌــﺎﺙ ﻏــﻀﺒﻚ ﺃﻥ‬
‫ﺗﻔـــﺮﻍ ﻓﻴـــﻪ ﻋﻨﻔـــﻚ‬
‫ﺍﷲ ﺃﻗـــﺪﺭ ﻋﻠﻴـــﻚ ﻣﻤـــﻦ ﻫـــﻮ ﺃﻣﺎﻣـــﻚ ﺍﻵﻥ ُ َ ﱢ‬
‫ﻭﻏـــﻀﺒﻚ ﻭﺷـــﺪﺗﻚ ﻭﺑﺄﺳـــﻚ ﻭﻗـــﺴﻮﺗﻚ ﻭﺟﺒﺮﻭﺗـــﻚ‪ ..‬ﺑـــﺪﻭﻥ‬
‫ﺳــﺒﺐ ﻭﻣﺒــﺮﺭ‪ ،‬ﺃﻭ ﻟــﺴﺒﺐ ﻻ ﻳﻨﺎﺳــﺐ ﺣﺠــﻢ ﻣــﺎ ﺍﺭﺗﻜــﺐ ﺣﺘــﻰ‬
‫ﺗــﺼﺐ ﻋﻠﻴــﻪ ﻛــﻞ ﻫــﺬﺍ ﺍﻟﻌﻨــﻒ ﺍﻟﻠﻔﻈــﻲ ﻭﺍﻟﻔﻌﻠــﻲ ﺍﻟــﺼﺎﺩﺭ ﻣﻨــﻚ‬
‫ﺗﺠﺎﻫــﻪ‪ .‬ﻛﻤــﺎ ﻣــﺮ ﺍﻟﻨﺒــﻲ ؜ ﻋﻠــﻰ ﺃﺑــﻲ ﻣــﺴﻌﻮﺩ ﻓــﺮﺁﻩ ﻳــﻀﺮﺏ‬
‫ﺧﺎﺩﻣﻪ ﺑﺎﻟﺴﻮﻁ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪) :‬ﺍﻋﻠـﻢ ﺃﺑـﺎ ﻣـﺴﻌﻮﺩ‪ ،‬ﺃﻥ ﺍﷲ ﺃﻗـﺪﺭ ﻋﻠﻴـﻚ‬
‫ﻣﻨﻪ()‪ ! (1‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺴﻌﻮﺩ ﺑﻌﺪﻫﺎ‪ :‬ﻓﻘﻠـﺖ‪ :‬ﻻ ﺃﺿـﺮﺏ ﻣﻤﻠﻮﻛـﺎ ﺑﻌـﺪﻩ‬
‫ﺃﺑﺪﺍ‪.‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (4396‬ﻭﺍﻟﺤﺪﻳﺚ ﺑﺘﻤﺎﻣـﻪ‪ :‬ﻛﻨـﺖ ﺃﺿـﺮﺏ ﻏ ﻣـﺎ ﻟـﻰ ﺑﺎﻟـﺴﻮﻁ‪،‬‬
‫ﻓـﺴﻤﻌﺖ ﺻــﻮﺗﺎ ﻣــﻦ ﺧﻠﻔــﻰ » ﺍﻋﻠــﻢ ﺃﺑــﺎ ﻣــﺴﻌﻮﺩ «‪ .‬ﻓﻠــﻢ ﺃﻓﻬــﻢ ﺍﻟــﺼﻮﺕ ﻣــﻦ‬
‫ﺍﻟﻐﻀﺐ‪ .‬ﻗﺎﻝ‪ :‬ﻓﻠﻤﺎ ﺩﻧﺎ ﻣﻨﻰ ﺇﺫﺍ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ؜ ﻓﺈﺫﺍ ﻫﻮ ﻳﻘﻮﻝ‪ » :‬ﺍﻋﻠﻢ ﺃﺑـﺎ‬
‫ﻣﺴﻌﻮﺩ ﺍﻋﻠﻢ ﺃﺑﺎ ﻣﺴﻌﻮﺩ «‪ .‬ﻗﺎﻝ‪ :‬ﻓﺄﻟﻘﻴﺖ ﺍﻟﺴﻮﻁ ﻣﻦ ﻳﺪي‪ .‬ﻓﻘـﺎﻝ‪ » :‬ﺍﻋﻠـﻢ ﺃﺑـﺎ‬
‫ﻣﺴﻌﻮﺩ ﺃﻥ ﺍﷲ ﺃﻗﺪﺭ ﻋﻠﻴﻚ ﻣﻨﻚ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻐـ ﻡ «‪ .‬ﻗـﺎﻝ‪ :‬ﻓﻘﻠـﺖ‪ :‬ﻻ ﺃﺿـﺮﺏ‬
‫ﻣﻤﻠﻮﻛﺎ ﺑﻌﺪﻩ ﺃﺑﺪﺍ‪.‬‬

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‫ﻣﻦ ﺍﷲ ﻋﻠﻲ ﻭﻋﻠﻴﻚ ﺑﺎﻟﺮﻓﻖ ﻭﺍﻟﺤﻠﻢ‪ ،‬ﻓﺈﻥ ﺛﻠﺜﻲ ﺍﻟﻌﺎﻓﻴﺔ ﻓﻴﻬﻤﺎ !‬
‫ﺧ ﺻــﺔ‪ :‬ﺇﻧﻤــﺎ ﺍﻟﺮﻓــﻖ ﺑــﺎﻟﺘﺮﻓﻖ‪ ،‬ﻓﺎﺑــﺪﺃ ﻣــﻦ ﺍﻵﻥ ﺑﺎﻟﻤــﺸﻲ‬
‫ﺴﻤﺎ‪ ،‬ﻭﺇﺑﻄــﺎء ﺳــﻴﺮﻙ‪ ،‬ﻭﺇﺣــﺴﺎﻥ ﻇﻨــﻚ‪ ،‬ﻭﺃﻋــﻂ ﻣﺠــﺎﻻً‬
‫ﻣﺘﺒ ـ ً‬
‫ﻟﻌﻘﻠــﻚ ﻗﺒــﻞ ﺍﻧﻄــ ﻕ ﻧﻔــﺴﻚ ﻭﺑــﺴﻂ ﻟــﺴﺎﻧﻚ ﻭﺍﻧﺒﻌــﺎﺙ‬
‫ﺟﻮﺍﺭﺣﻚ‪ ..‬ﻭﻻ ﺗﻨﺲ ﺳﺆﺍﻝ ﺍﻟﺮﻓﻖ ﻣﻤﻦ ﻟﻪ ﻣﻦ ﺍﺳﻢ ﺍﻟﺮﻓﻴـﻖ‬
‫ﺃﺣﺴﻨﻪ‪ ،‬ﻭﻣﻦ ﺻﻔﺔ ﺍﻟﺮﻓﻖ ﺃﻋ ﻫﺎ‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫‪45‬‬
 ‫)‪(12‬‬
‫ﻭﺍﻟﺸـﺮ ﻟﻴـﺲ ﺇﻟﻴـﻚ‬
‫ﻫﻨﺎﻟﻚ ﺣﻘﺎﺋﻖ ﺗـﺆﻣﻦ ﺑﻬـﺎ‪ :‬ﺃﻥ ﺍﷲ ﺧﻠﻘـﻚ‪ ..‬ﻭﺃﻧـﻚ ﻋﺒـﺪ ﻟـﻪ‪..‬‬
‫ﻭﺃﻥ ﻣﻘﺘﻀﻰ ﺭﺑﻴﻮﺑﻴﺘﻪ ﻟﻚ ﻭﻋﺒﻮﺩﻳﺘﻚ ﻟـﻪ ﺃﻧـﻚ ﻣﻬﻤـﺎ ﺃﻭﺗﻴـﺖ ﻣـﻦ‬
‫ﺣﺼﻠﺖ ﻣﻦ ﻏﻨـﻰ ﻓﺄﻧـﺖ ﻓﻘﻴـﺮ‬ ‫ﻗﻮﺓ ﺗﺒﻘﻰ ﺿﻌﻴﻔﺎ ﺃﻣﺎﻡ ﻗﻮﺗﻪ‪ ،‬ﻭﻣﻬﻤﺎ َ ﱠ‬
‫ﺑﺎﻟﻨﺴﺒﺔ ﻟﻤﺎ ﻋﻨﺪﻩ‪..‬‬
‫ﻭﺃﻭﺩ ﺃﻥ ﺃﺿﻢ ﺇﻟﻰ ﻣﺠﻤﻮﻋﺔ ﺍﻟﺤﻘﺎﺋﻖ ﺍﻟﺘﻲ ﺗـﺆﻣﻦ ﺑﻬـﺎ ﺍﻟﺤﻘﻴﻘـﺔ‬
‫ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬
‫ﻗﺪﺭ َﻗَﺪَﺭﻙ ﻗﺒـﻞ ﺃﻥ ﻳﺨﻠـﻖ ﺍﻟـﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺽ‬ ‫ﻭﻫﻲ ﺃﻥ ﺍﷲ ﻗﺪ ﱠ‬
‫ـﺴﻌﻚ ﻓﻴﻤــﺎ‬
‫ـﺴﻌﻚ ﺍﻵﻥ‪ ..‬ﻭﻟــﻢ َﻳـ َ ْ َ‬
‫ﺑﺨﻤــﺴﻴﻦ ﺃﻟــﻒ ﺳــﻨﺔ ‪ ،‬ﻓ ـ َﻳـ َ ُ‬
‫)‪(1‬‬

‫ﻳﺴﻌﻚ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ ﺃﻥ ﺗﺨﺮﺝ ﻋﻤﺎ ﻛﺘﺒﻪ ﺍﷲ ﻟـﻚ ﺃﻭ‬ ‫ﻣﻀﻰ‪ ..‬ﻭﻟﻦ َ َ َ‬

‫ِ‬
‫ﻛﺘﺐ ﻋﻠﻴﻚ‪ ...‬ﻗﻴﺪ ﺃﻧﻤﻠﺔ‪!..‬‬ ‫ُ َ‬
‫ﻭﺍﻟﻘﺪﺭ ﻫﻮ ﺳﺮ ﺍﷲ ﻓﻲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻻ ﻳﻤﻜﻦ ﺍﻟﺨﻮﺽ ﻓﻴـﻪ ﺇﻻ ﻓـﻲ‬
‫ﺣﺪﻭﺩ ﻣﺎ َﺃ ْﻃَﻠَﻌﻨـﺎ ﻋﻠﻴـﻪ ﻭﺣـﻲ ﺍﻟﻘـﺮﺁﻥ ﻭﺍﻟـﺴﻨﺔ‪ ..‬ﻭﻟﻬـﺬﺍ ﺍﻟﻤﻮﺿـﻮﻉ‬
‫ﻣﺠﺎﻟﻪ ﻭﻣﺆﻟﻔﺎﺗﻪ ﻓﻠﻦ ﻧﺨﻮﺽ ﻓﻴﻪ‪ ..‬ﻭﺇﻧﻤﺎ ﺍﻟﺬي ﻳﻬﻤﻨـﻲ ﻣـﻦ ﺫﻟـﻚ‬
‫ﺍﻟﻘ ْﺪﺭ ﺍﻟﺬي ﻳﺒﻌﺚ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ ﻓﻲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺍﻟﺴﻜﻴﻨﺔ ﻓـﻲ‬
‫ﺍﻟﻤﻮﺿﻮﻉ‪َ :‬‬
‫ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺭﺍﺣﺔ ﺍﻟﺒﺎﻝ ﻓﻲ ﻣﺨﺘﻠﻒ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺫﻟـﻚ ﺑـﺄﻥ ﺗﻌﻠـﻢ‪ :‬ﺃﻥ‬
‫ﻭﻋَﻨ ً‬
‫ﺘﺎ ﻭﺷـﻘﺎء‪ ،‬ﻓﺎﻟـﺸﺮ‬ ‫ﻛﻞ ﺗﻘﺪﻳﺮ ﺍﷲ ﺣﺴﻦ ﻭﻟﻮ ﻇﻬﺮ ﻟﻚ ﻣﻨﻪ ﺑﺆﺳﺎ َ‬
‫)‪ (1‬ﻭﺭﺩ ﺫﻟﻚ ﻓﻲ ﺣﺪﻳﺚ ﻋﻦ ﻋﺒﺪﺍﷲ ﺑﻦ ﻋﻤﺮﻭ ﺍﻟﻌﺎﺹ ﻓﻲ ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(2653‬‬

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‫ﻟــﻴﺲ ﺇﻟﻴــﻪ ﻛﻤــﺎ ﻛــﺎﻥ ﺍﻟﻨﺒــﻲ ؜ ﻳﻘــﻮﻝ ﻓــﻲ ﺩﻋﺎﺋــﻪ‪) :‬ﻭﺍﻟــﺸﺮ ﻟــﻴﺲ‬
‫)‪(1‬‬
‫ﺇﻟﻴﻚ(‪.‬‬
‫ﻭﻳﺸﺮﺡ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺭﺓ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ؜‪) :‬ﻋﺠﺒﺎ ﻟﻠﻤﺆﻣﻦ! ﻻ ﻳﻘﻀﻲ‬
‫)‪(2‬‬
‫ﺍﷲ ﻟﻪ ﺷﻴﺌﺎ ﺇﻻ ﻛﺎﻥ ﺧﻴﺮﺍ ﻟﻪ(‪.‬‬
‫ﻭﻟﻨﻔﺴﺢ ﺍﻟﻤﺠﺎﻝ ﻟﻺﻣﺎﻡ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ ،‬ﻟﻴﺠﻠﻲ ﻟﻨﺎ ﻣﻌﻨﻰ ﻧﻔﻲ ﺍﻟﺸﺮ‬
‫ﻋﻦ ﺍﷲ ﺗﻌﺎﻟﻰ ﻣﻊ ﻛﻮﻧﻪ ﺧـﺎﻟﻖ ﺍﻟﺨﻴـﺮ ﻭﺍﻟـﺸﺮ‪ ،‬ﻳﻘـﻮﻝ ﻋﻨـﺪ ﺗﻔـﺴﻴﺮﻩ‬
‫ﻟﻘﻮﻟﻪ ﺗﻌﺎﻟﻰ‪]﴾ O N M L K ﴿:‬ﻫـﻮﺩ‪" :[56 :‬ﻭﺃﻣـﺎ ﺁﻳـﺔ ﻫـﻮﺩ‬
‫ﻓﺼﺮﻳﺤﺔ ﻻ ﺗﺤﺘﻤﻞ ﺇﻻ ﻣﻌﻨـﻰ ﻭﺍﺣـﺪﺍ‪ ،‬ﻭﻫـﻮ ﺃﻥ ﺍﷲ ﺳـﺒﺤﺎﻧﻪ ﻋﻠـﻰ‬
‫ﺻﺮﺍﻁ ﻣﺴﺘﻘﻴﻢ‪ ،‬ﻭﻫﻮ ﺳﺒﺤﺎﻧﻪ ﺃﺣﻖ ﻣﻦ ﻛﺎﻥ ﻋﻠﻰ ﺻﺮﺍﻁ ﻣـﺴﺘﻘﻴﻢ‪،‬‬
‫ﻓﺈﻥ ﺃﻗﻮﺍﻟﻪ ﻛﻠﻬـﺎ ﺻـﺪﻕ ﻭﺭﺷـﺪ ﻭﻫـﺪﻯ ﻭﻋـﺪﻝ ﻭﺣﻜﻤـﺔ‪z﴿ ..‬‬
‫{ | } ~ ﴾ ]ﺍﻷﻧﻌﺎﻡ‪ ،[115 :‬ﻭﺃﻓﻌﺎﻟﻪ ﻛﻠﻬـﺎ ﻣـﺼﺎﻟﺢ ﻭﺣﻜـﻢ‬
‫ﻭﺭﺣﻤﺔ ﻭﻋﺪﻝ ﻭﺧﻴﺮ‪ ،‬ﻓﺎﻟﺸﺮ ﻻ ﻳﺪﺧﻞ ﻓﻲ ﺃﻓﻌﺎﻟﻪ ﻭﻻ ﺃﻗﻮﺍﻟﻪ ﺃﻟﺒﺘـﺔ؛‬
‫ﻟﺨﺮﻭﺝ ﺍﻟﺸﺮ ﻋﻦ ﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻢ‪ ...‬ﻭﻓـﻲ ﺩﻋﺎﺋـﻪ ﻋﻠﻴـﻪ ﺍﻟـﺼ ﺓ‬
‫ﻭﺍﻟﺴ ﻡ‪ :‬ﻟﺒﻴﻚ ﻭﺳﻌﺪﻳﻚ ﻭﺍﻟﺨﻴﺮ ﻛﻠﻪ ﺑﻴﺪﻳﻚ ﻭﺍﻟﺸﺮ ﻟﻴﺲ ﺇﻟﻴﻚ‪..‬‬
‫ﺃﺳﻤﺎﺅﻩ ﻛﻠﻬﺎ ﺣﺴﻨﻰ‪ ،‬ﻭﺃﻭﺻﺎﻓﻪ ﻛﻠﻬﺎ ﻛﻤـﺎﻝ‪ ،‬ﻭﺃﻓﻌﺎﻟـﻪ ﻛﻠﻬـﺎ‬ ‫ُ‬ ‫َﻓِﺈ ﱠﻥ َ ْ‬
‫ﻣﻦ‬
‫ﺣﻜــﻢ‪ ،‬ﻭﺃﻗﻮﺍﻟــﻪ ﻛﻠﻬــﺎ ﺻــﺪﻕ ﻭﻋــﺪﻝ؛ ﻳــﺴﺘﺤﻴﻞ ﺩﺧــﻮﻝ ﺍﻟــﺸﺮ ﻓــﻲ‬
‫)‪(3‬‬
‫ﺃﺳﻤﺎﺋﻪ ﺃﻭ ﺃﻭﺻﺎﻓﻪ ﺃﻭ ﺃﻓﻌﺎﻟﻪ ﺃﻭ ﺃﻗﻮﺍﻟﻪ"‪.‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(771‬‬

‫)‪ (2‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺃﺣﻤﺪ ﻓﻲ ﻣﺴﻨﺪ ﺃﺑﻴﻪ ) ‪ ،( 24 / 5‬ﺍﻧﻈﺮ‪ :‬ﺍﻟﺴﻠﺴﻠﺔ ﺍﻟـﺼﺤﻴﺤﺔ‬
‫)‪.(148‬‬
‫)‪ (3‬ﻣﺪﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﻴﻦ )ﺹ‪.(20‬‬

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‫ﻭﻳﻘﻮﻝ ﺃﻳﻀﺎ‪" :‬ﻭﻗﺎﻝ َﺃ ْﻋَﺮ ُﻑ ﺍﻟﺨﻠﻖ ﺑـﻪ‪) :‬ﻭﺍﻟـﺸﺮ ﻟـﻴﺲ ﺇﻟﻴـﻚ(‪،‬‬
‫ﻓﻬﻮ ﻻ ﻳﺨﻠﻖ ﺷﺮﺍ ﻣﺤﻀﺎ ﻣﻦ ﻛﻞ ﻭﺟﻪ‪ ،‬ﺑﻞ ﻛﻞ ﻣﺎ ﺧﻠﻘﻪ ﻓﻔﻲ ﺧﻠﻘﻪ‬
‫ﻣﺼﻠﺤﺔ ﻭﺣﻜﻤﺔ ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺑﻌﻀﻪ ﺷﺮ ﺟﺰﺋﻲ ﺇﺿﺎﻓﻲ‪ ،‬ﻭﺃﻣﺎ ﺍﻟـﺸﺮ‬
‫ﺍﻟﻜﻠﻲ ﺍﻟﻤﻄﻠﻖ ﻣﻦ ﻛﻞ ﻭﺟﻪ ﻓﻬﻮ ﺗﻌﺎﻟﻰ ﻣﻨﺰﻩ ﻋﻨﻪ ﻭﻟـﻴﺲ ﺇﻟﻴـﻪ ")‪.(1‬‬
‫" ﻭﺍﷲ ﺗﻌــﺎﻟﻰ ﺇﻧﻤــﺎ ﻧــﺴﺐ ﺇﻟــﻰ ﻧﻔــﺴﻪ ﺍﻟﺨﻴــﺮ ﺩﻭﻥ ﺍﻟــﺸﺮ ﻓﻘــﺎﻝ‬
‫ﺗﻌﺎﻟﻰ‪] ﴾ q p o n m lk j ...﴿:‬ﺁﻝ ﻋﻤـﺮﺍﻥ‪ ...[26 :‬ﺍﻟﺬي‬
‫ﺑﻴﺪ ﺍﷲ ﺗﻌﺎﻟﻰ ﻧﻮﻋﺎﻥ‪ :‬ﻓﻀﻞ ﻭﻋـﺪﻝ‪ ،‬ﻛﻤـﺎ ﻓـﻲ ﺍﻟﺤـﺪﻳﺚ ﺍﻟـﺼﺤﻴﺢ‬
‫ﻋــﻦ ﺍﻟﻨﺒــﻲ ؜‪ ...‬ﻓﺎﻟﻔــﻀﻞ ﻹﺣــﺪﻯ ﺍﻟﻴــﺪﻳﻦ ﻭﺍﻟﻌــﺪﻝ ﻟﻸﺧــﺮﻯ‪،‬‬
‫ﻭﻛ ﻫﻤﺎ ﺧﻴﺮ ﻻ ﺷﺮ ﻓﻴﻪ ﺑﻮﺟﻪ "‪ (2).‬ﺍﻧﺘﻬﻰ ﻛ ﻣﻪ ﺭﺣﻤﻪ ﺍﷲ‪.‬‬

‫ﻗﻠﺖ‪ :‬ﻓﻤﻦ ﻋﻠﻢ ﺃﻥ ﺍﷲ ﺍﻟﺬي ﺧﻠﻘﻪ ﻗﺪﺭ ﺳﺎﺋﺮ ﺃﺣﻮﺍﻟﻪ ﻭﺷـﺆﻭﻧﻪ‪،‬‬

‫ﻭﺃﻳﻘﻦ ﺃﻥ ﻛﻞ ﺗﻘﺪﻳﺮﻩ ﺣﺴﻦ ﻭﺧﻴـﺮ‪ ،‬ﺍﻃﻤﺄﻧـﺖ ﻧﻔـﺴﻪ ﻗﺒـﻞ ﺣـﺼﻮﻝ‬
‫ﺍﻟﻤﻘﺪﻭﺭﺍﺕ ﺍﻟﻤﻜﺮﻭﻫﺎﺕ‪ ،‬ﻭﺳﻜﻨﺖ ﺃﻳـﻀﺎ ﻋﻨـﺪ ﺣـﺼﻮﻟﻬﺎ‪ ،‬ﺑﺤـﺴﻦ‬
‫ﻋﻘﻴﺪﺗﻪ ﺑﺮﺑﻪ ﻭﻗﺪﺭﻩ‪ ،‬ﻭﺍﻟﺘﻲ ﺗﻤﻨﻌﻪ ﻣﻦ ﺍﻟﺘﺄﺳﻒ ﻭﺍﻟﺘﺤﺴﺮ‪ ،‬ﻭﺑﺤﺴﻦ‬
‫ﺻﻨﻴﻌﻪ ﺑﺎﺗﺒﺎﻉ ﻫﺪﻳﻪ‪ ،‬ﻓﻲ ﺍﻟﺘﺼﺒﺮ ﻭﺍﻟﺤﻤﺪ ﻭﺍﻟﺪﻋﺎء ﻭﺍﻻﺳﺘﺮﺟﺎﻉ ﺑ‬
‫ﺗﺒﺮﻡ ﻭﻻ ﺗﺬﻣﺮ‪.‬‬

‫ﻭﺗﺄﻣﻞ ﻫـﺬﺍ ﺍﻟﻜـ ﻡ ﺍﻟﺮﺍﺋـﻊ ﻣـﻦ ﺍﺑـﻦ ﺍﻟﻘـﻴﻢ ﺭﺣﻤـﻪ ﺍﷲ ﺗﻌـﺎﻟﻰ‪،‬‬

‫)‪ (1‬ﺷﻔﺎء ﺍﻟﻌﻠﻴﻞ )‪(169 / 1‬‬

‫)‪ (2‬ﺷﻔﺎء ﺍﻟﻌﻠﻴﻞ )‪(271-270 / 1‬‬

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 ‫ﻳﻘﻮﻝ‪ ..." :‬ﺃﻧﻪ – ﺃي ﺍﻟﻨﺒﻲ ؜ ‪ -‬ﻧﻬﻰ ﺍﻟﺮﺟﻞ ﺑﻌﺪ ﺇﺻﺎﺑﺔ ﻣﺎ ُ ﱢ‬
‫ﻗـﺪﺭ‬
‫ﻟﻪ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﻟﻮ ﺃﻧﻲ ﻓﻌﻠﺖ ﻛﺬﺍ ﻟﻜﺎﻥ ﻛـﺬﺍ ﻭﻛـﺬﺍ‪ ،‬ﻭﺃﺧﺒـﺮ ﺃﻥ ﺫﻟـﻚ‬
‫ﺫﺭﻳﻌــﺔ ﺇﻟــﻰ ﻋﻤــﻞ ﺍﻟــﺸﻴﻄﺎﻥ‪ ،‬ﻓﺈﻧــﻪ ﻻ ُﻳْﺠ ـﺪي)‪ (1‬ﻋﻠﻴــﻪ ﺇﻻ ﺍﻟﺤــﺰﻥ‬
‫ﻭﺍﻟﻨﺪﻡ ﻭﺿﻴﻘﺔ ﺍﻟﺼﺪﺭ ﻭﺍﻟﺴﺨﻂ ﻋﻠﻰ ﺍﻟﻤﻘـﺪﻭﺭ‪ ،‬ﻭﺍﻋﺘﻘـﺎﺩ ﺃﻧـﻪ ﻛـﺎﻥ‬
‫ﻳﻤﻜﻨﻪ ﺩﻓﻊ ﺍﻟﻤﻘﺪﻭﺭ ﻟﻮ ﻓﻌﻞ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ُﻳﻀﻌﻒ ﺭﺿﺎﻩ ﻭﺗـﺴﻠﻴﻤﻪ‬
‫ﻭﺗﻔﻮﻳﻀﻪ ﻭﺗﺼﺪﻳﻘﻪ ﺑﺎﻟﻤﻘﺪﻭﺭ‪ ،‬ﻭﺃﻧﻪ ﻣﺎ ﺷﺎء ﺍﷲ ﻛـﺎﻥ ﻭﻣـﺎ ﻟـﻢ ﻳـﺸﺄ‬
‫ﻟﻢ ﻳﻜﻦ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﺮﺽ ﺍﻟﻘﻠﺐ ﻋـﻦ ﻫـﺬﺍ ﺍﻧﻔـﺘﺢ ﻟـﻪ ﻋﻤـﻞ ﺍﻟـﺸﻴﻄﺎﻥ‪،‬‬
‫ﻭﻣﺎ ﺫﺍﻙ ﻟﻤﺠﺮﺩ ﻟﻔﻆ )ﻟﻮ(‪ ،‬ﺑﻞ ﻟﻤﺎ ﻗﺎﺭﻧﻬﺎ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﻘﺎﺋﻤﺔ ﺑﻘﻠﺒـﻪ‬
‫ﺍﻟﻤﻨﺎﻓﻴﺔ ﻟﻜﻤﺎﻝ ﺍﻹﻳﻤﺎﻥ ﺍﻟﻔﺎﺗﺤﺔ ﻟﻌﻤﻞ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﺑـﻞ ﺃﺭﺷـﺪ ﺍﻟﻌﺒـﺪ‬
‫ﻓــﻲ ﻫــﺬﻩ ﺍﻟﺤــﺎﻝ ﺇﻟــﻰ ﻣــﺎ ﻫــﻮ ﺃﻧﻔــﻊ ﻟــﻪ ﻭﻫــﻮ ﺍﻹﻳﻤــﺎﻥ ﺑﺎﻟﻘــﺪﺭ‪،‬‬
‫ﻭﺍﻟﺘﻔﻮﻳﺾ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻟﻠﻤﺸﻴﺌﺔ ﺍﻹﻟﻬﻴـﺔ‪ ،‬ﻭﺃﻧـﻪ ﻣـﺎ ﺷـﺎء ﺍﷲ ﻛـﺎﻥ ﻭﻻ‬
‫ﺑﺪ‪ ،‬ﻓﻤﻦ ﺭﺿﻲ ﻓﻠﻪ ﺍﻟﺮﺿﻰ‪ ،‬ﻭﻣـﻦ ﺳـﺨﻂ ﻓﻠـﻪ ﺍﻟـﺴﺨﻂ‪ ،‬ﻓـﺼﻠﻮﺍﺕ‬
‫ﺍﷲ ﻭﺳ ﻣﻪ ﻋﻠﻰ ﻣﻦ ﻛ ﻣﻪ ﺷﻔﺎء ﻟﻠﺼﺪﻭﺭ‪ ،‬ﻭﻧﻮﺭ ﻟﻠﺒﺼﺎﺋﺮ‪ ،‬ﻭﺣﻴـﺎﺓ‬
‫ﻟﻠﻘﻠﻮﺏ‪ ،‬ﻭﻏﺬﺍء ﻟﻸﺭﻭﺍﺡ‪ ،‬ﻭﻋﻠﻰ ﺁﻟـﻪ‪ ،‬ﻓﻠﻘـﺪ ﺃﻧﻌـﻢ ﺑـﻪ ﻋﻠـﻰ ﻋﺒـﺎﺩﻩ‬
‫ﺃﺗﻢ ﻧﻌﻤﺔ‪ ،‬ﻭﻣﻦ ﻋﻠﻴﻬﻢ ﺑﻪ ﺃﻋﻈﻢ ِ ﱠ‬
‫ﻣﻨﺔ‪ ،‬ﻓﻠﻠـﻪ ﺍﻟﻨﻌﻤـﺔ ﻭﻟـﻪ ﺍﻟﻤﻨـﺔ ﻭﻟـﻪ‬
‫)‪(2‬‬
‫ﺍﻟﻔﻀﻞ ﻭﻟﻪ ﺍﻟﺜﻨﺎء ﺍﻟﺤﺴﻦ"‪.‬‬

‫)‪ (1‬ﺑﻤﻌﻨﻰ‪ :‬ﻣﺎ ُ ْ‬

‫ﻳﻐﻨﻲ ﻭﻻ ﻳﺪﺧﻞ ﻋﻠﻴﻪ‪.‬‬
‫)‪ (2‬ﺇﻋ ﻡ ﺍﻟﻤﻮﻗﻌﻴﻦ ﻋﻦ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ )‪.(186/3‬‬

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‫ﺧ ﺻــﺔ‪ :‬ﺑﻘــﺪﺭ ﻣﻌﺮﻓﺘــﻚ ﺑﺨﺎﻟﻘــﻚ ﻭﻗــﻮﺓ ﻋ ﻗﺘــﻚ ﺑــﻪ‪،‬‬
‫ﻣـﺮﺍ‪ ،‬ﻓﻤـﺎ ﺃﻃﻴـﺐ ﻋـﻴﺶ‬
‫ﻳﺤﻠﻮ ﻣﺬﺍﻕ ﻗﺪﺭﻩ ﻋﻠﻴـﻚ ﻭﻟـﻮ ﻛـﺎﻥ ُ ﱥ‬
‫)‪(1‬‬
‫ﻋﺰَ ﻭﺟﻞ ﻛﻤﺎ ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﺠﻮﺯي‪.‬‬
‫ﺍﻟﻌﺎﺭﻓﻴﻦ ﺑﺎﷲ ّْ‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ )ﺹ ‪.(251‬‬

‫‪50‬‬
 ‫)‪(13‬‬
‫ﺻﺪﻕ ﺍﷲ‪ ..‬ﻭﻛﺬﺏ ﺑﻄﻦ ﺃﺧﻴﻚ‬

‫ﻣﻮﺟﺔ ﻋﺎﺭﻣـﺔ ﺃﺻـﺎﺑﺖ ﺍﻟﻌـﺎﻟﻢ ﺍﻟﻐﺮﺑـﻲ ﻣﻨـﺬ ﺗﻀﻌـﻀﻌﺖ ﻣﻜﺎﻧـﺔ‬

‫ﺍﻟﺪﻳﻦ ﻭﻋﻠﻤﺎﺋﻪ ﻓﻲ ﻧﻔﻮﺳﻬﻢ‪ ،‬ﻭﻫﻲ ﺑﻄﺒﻴﻌﺔ ﺍﻟﺤـﺎﻝ ﺗﻜـﺎﺩ ﺗﺴﺘـﺸﺮي‬
‫ﻓﻲ ﺍﻟﻌﺎﻟﻢ ﺍﻟﻌﺮﺑﻲ ﺍﻟﺠﺎﺋﻊ ﻟﻜﻞ ﻣﺎ ﻫـﻮ ﻏﺮﺑـﻲ ﻣـﺴﺘﻮﺭﺩ! ﺳـﻮﺍء ﻛـﺎﻥ‬
‫ﻓﻜﺮﺍ ﺃﻭ ﺧﻠﻘﺎ ﺃﻭ ﺳﻠﻮﻛﺎ ﺃﻭ ﺷﻜ ﺃﻭ‪! ...‬‬
‫ﺇﻧﻬﺎ ﻣﺸﻜﻠﺔ )ﺍﻟﺘﺸﻜﻚ( ﻓﻲ ﻛﻞ ﺷ ‪ ..‬ﺳﻮﺍء ﻛﺎﻥ ﺫﻟﻚ ﺍﻟـﺸ‬
‫ُ َ ﱠ‬
‫ﻣـــﺴﻠﻤﺎ ﺩﻳﻨﻴـــﺎ ﻭﻋﻘﻠﻴـــﺎ ﻭﻃﺒﻴﻌﻴـــﺎ ﺃﻭ ﻧﺘﺎﺟـــﺎ ﺑـــﺸﺮﻳﺎ ﻓﻜﺮﻳـــﺎ ﺃﻭ‬
‫ﺗﺠﺮﻳﺒﻴﺎ‪!...‬‬
‫ﺑﻞ ﺑﻠﻎ ﺍﻟﺸﻚ ﺑﺒﻌـﻀﻬﻢ ﺇﻟـﻰ ﺃﻧـﻪ ﻻ ﻳـﺪﺭي ﺃﻫـﻮ ﻧـﺎﺋﻢ ﺍﻵﻥ ﺃﻡ‬
‫ﻣﺴﺘﻴﻘﻆ؟! ﻭﺍﻗﻒ ﺃﻡ ﻗﺎﻋﺪ؟! ﻻﺑﺲ ﺛﻮﺑـﺎ ﺃﺑـﻴﺾ ﺃﻭ ﺃﺳـﻮﺩ؟! ﻓﻔـﻲ‬
‫ﺟﺰﻣﻪ!‬ ‫ﺷﻚ َ ْ ِ ُ‬
‫ﺗﺨﺮﻡ َ ْ َ‬ ‫ﻧﺴﺒﺔ َ ﱟ‬ ‫ﺟﻮﺍﺏ ِ َ ُ‬
‫ﻋﻨﺪﻩ ِ ْ َ ُ‬ ‫ٍ‬ ‫ﻛﻞ‬
‫ِ‬
‫ﻭﻭﺍ ﺃﺳﻔﺎ ﻋﻠﻰ ﺯﻣﺎﻥ ﺷﺒﺎﺑﻨﺎ ﺍﻟـﺬﻳﻦ ﻫـﻢ ﻗـﻮﺍﻡ ﻣﺠﺘﻤﻌﺎﺗﻨـﺎ‪ ،‬ﻓـﺈﻥ‬
‫ﺍﻷﺻــﻨﺎﻑ ﺍﻟﻤﻔﺘﺮﺳــﺔ ﻟﻌﻘــﻮﻟﻬﻢ ﻭﻣــﺴﻠﻤﺎﺗﻬﻢ ﻭﺛــﻮﺍﺑﺘﻬﻢ ﻣﺘﻌــﺪﺩﺓ‪..‬‬
‫ﻣﻠﻤﻌﺔ!‬ ‫ُ َ ﱠ‬
‫ﻣﻤﻜﻨﺔ‪ َ ُ ..‬ﱠ‬
‫ﺑﺪء ﻣﻦ ﺍﻟﻔﺮﻕ ﺍﻟﻤﺨﺎﻟﻔﺔ‪..‬‬
‫ً‬

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‫ﺛــﻢ ﺃﺻــﺤﺎﺏ ﺍﻟﺤﺮﻳــﺔ ﺍﻟﻤﻄﻠﻘــﺔ ﺍﻟﻤــﺴﺘﻌﻠﻴﺔ ﻋﻠــﻰ ﻛــﻞ ﻣــﺎ ﻫــﻮ‬
‫ﻣﻘﺪﺱ!‬
‫ﻣــﺮﻭﺭﺍ ﺑﻤﻮﺟــﺎﺕ ﺍﻹﻟﺤــﺎﺩ ﻭﺍﻟﺘﻔﻠــﺖ ﻣــﻦ ﻛــﻞ ﻓﻜــﺮﺓ ﻭﺷــﻌﻮﺭ‬
‫ﻭﺿﻤﻴﺮ!‬
‫ﻛﺘـﺎﺏ ﺻـﺤﺎﻓﻴﻴﻦ ‪ -‬ﺃﻭ ﺇﻥ ﺷـﺌﺖ ﻓـﺴﻤﻬﻢ‬‫ﻭﺻﻮﻻ ﺇﻟـﻰ ﺑﻌـﺾ ُ ٍ‬
‫ُ ْ َ َْ‬
‫ﻣﺴﺘﻜﺘﺒﻴﻦ – ﻳﻨﺨﺮﻭﻥ ﻓﻲ ﻣﻘـﺎﻻﺗﻬﻢ ﻋﻘـﻮﻝ ﺍﻟﻘـﺮﺍء ﻟﻴﺒﻌـﺪﻭﻫﺎ ﻋـﻦ‬
‫ﺻﻔﺎء ﺍﻟﺘﺪﻳﻦ ﻭﺍﻟﻌﻘﻴﺪﺓ ﻭﺍﻟﻔﻄﺮﺓ‪!..‬‬
‫ﺍﻧﺘﻬﺎء ﺑﺎﻟﻜﺘﺐ ﺍﻟﻐﺮﺑﻴﺔ ﺍﻟﻔﻠـﺴﻔﻴﺔ ﺍﻟﻤﺘﺮﺟﻤـﺔ‪ ،‬ﺍﻟﺘـﻲ ﺗﺠـﺮ ﻋﻘـﻞ‬
‫ﻗﺎﺭﺋﻬــﺎ ﺟــﺮﺍ ﻭ)ﺟﺮﻳــﺮ( ًﺍ ﻟﻤــﺴﺘﻨﻘﻌﺎﺕ ﺍﻟﺤــﺐ ﻭﺍﻟﻌ ﻗــﺔ‪ ،‬ﻭﺗﻘــﺰﻳﻢ‬
‫ﺍﻷﺩﻳــﺎﻥ ﺑﻌﺎﻣــﺔ‪ ،‬ﻭﺗﻘــﺪﻳﺲ ﺍﻟﻌﻘــﻞ ﻭﺍﻟــﺬﺍﺕ‪ ،‬ﻭﺍﻟﻐــﺮﻭﺭ ﺑــﺎﻟﻨﻔﺲ‬
‫ﻭﺍﻻﻏﺘﺮﺍﺭ ﺑﺎﻟﻔﻜﺮ‪ ،‬ﻭﺍﻟﺘﻌﺎﻟﻲ ﻋﻠﻰ ﺍﻟﻤﺠﺘﻤـﻊ‪ ،‬ﻭﺍﻟﺘـﺸﺎﺅﻡ ‪ -‬ﺍﻟﻤﺒـﺎﻟﻎ‬
‫ﻓﻴﻪ ‪ -‬ﻣﻦ ﻭﺍﻗﻌﻪ‪..‬‬
‫َﻟﺘ ْﺤُﺪﺙ ‪ -‬ﺑﻌﺪ ﺫﻟﻚ ‪ -‬ﺍﻟﻬﺰﻳﻤﺔ ﺍﻟﻨﻔـﺴﻴﺔ‪ ،‬ﻭﺍﻻﻧﺒﻬـﺎﺭ ﺑـﺎﻟﻐﺮﺏ‪،‬‬
‫ﻟﺪﺭﺟﺔ ﺍﻻﻧـﺼﻬﺎﺭ ﻓﻴـﻪ ﺭﻭﺣـﺎ ﻭﻣـﻀﻤﻮﻧﺎ ﻭﺗـﺪﻳﻨﺎ‪ !..‬ﻓﻴـﺼﺒﺢ ﻳﻨﻈـﺮ‬
‫ﺑﻨﻈﺮﻩ‪ ،‬ﻭﻳﻔﻜﺮ ﺑﻨﻤﻄﻪ‪ ،‬ﻭﻳﻨﺴﻠﺦ ﻣﻦ ﺩﻳﻨﻪ ﻛﺎﻧﺴ ﺧﻪ‪!..‬‬
‫ﻭﻟﻴﺲ ﻳﺴﻤﺢ ﺍﻟﻤﻀﻤﺎﺭ ﺍﻟﺬي ﻧﺤﻦ ﻓﻴﻪ ﺑﺈﻳﺮﺍﺩ ﺷﺒﻬﻬﻢ‪ ،‬ﻭﻛﺸﻒ‬
‫ﺗــﺰﻳﻴﻔﻬﻢ‪ ،‬ﻭﺇﺛﺒــﺎﺕ ﺣﻤــﻖ ﻋﻘــﻮﻟﻬﻢ‪ ،‬ﻭﺇﻧﻤــﺎ ﺍﻟﻤﻘــﺼﺪ ﺍﻷﺳــﻤﻰ ﻣــﻦ‬
‫ﻋﻨﻮﺍﻥ ﻫﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺍﻟﺘﻲ ﻫﻲ )ﺻﺪﻕ ﺍﷲ ﻭﻛﺬﺏ ﺑﻄـﻦ ﺃﺧﻴـﻚ( ﻫـﻮ‬

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‫ﺗﺒﺼﻴﺮ ﺍﻟﻤﺴﻠﻢ ‪ -‬ﺍﻟﻤﺤﺎﻓﻆ ﻋﻠﻰ ﺩﻳﻨﻪ ‪ -‬ﺑﺎﻟﻤـﺴﻠﻚ ﺍﻟـﺸﺮﻋﻲ ﺍﻟـﺬي‬
‫ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻌﺎﻣﻞ ﺑﻪ ﻣﻊ ﺃﺻـﻨﺎﻑ ﻫـﺆﻻء ﺍﻟﻤﺮﺿـﻰ ﺍﻟـﺬﻳﻦ ﺗﻘـﺪﻣﺖ‬
‫ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻬﻢ‪.‬‬
‫ﺍﻟﻤـَﺴ ﱠﻠَﻤﺔ ﺍﻟﺪﻳﻨﻴـﺔ ﻭﺍﻟﺜﻮﺍﺑـﺖ ﺍﻟﻔﻄﺮﻳـﺔ‬
‫ﺗﺮﺩ ﻋﻠﻰ ُ‬
‫ﻓﺎﻟﺸﺒﻬﺔ ﻋﻨﺪﻣﺎ َ ِ ُ‬
‫ﻭﺍﻟﻘﻴﻢ ﺍﻟﻴﻘﻴﻨﻴﺔ‪:‬‬
‫ﻗﺪ ﻳﻤﻜﻦ ﺭﺩﻫﺎ ﻭﺍﻟﺠﻮﺍﺏ ﻋﻨﻬﺎ‪.‬‬
‫ﻭﻗﺪ ﻻ ﻳﻤﻜﻦ ﺫﻟﻚ‪ :‬ﻻ ﻟﻀﻌﻒ ﻣﻦ ﺃﻟﻘﻴﺖ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻧﻤـﺎ ﻷﺟـﻞ‬
‫ﺃﻥ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻤﺘﻀﻤﻦ ﻟﻠﺸﺒﻬﺔ ﻓﻲ ﺃﺻﻠﻪ ﻏﻠﻂ‪ ،‬ﻭﺍﻟﻐﻠﻂ ﻟﻐﻮ‪ ،‬ﻭﺍﻟﻠﻐـﻮ‬
‫ﻻ ُﻳ ْﻔﻬــﻢ‪ ،‬ﻷﻧــﻪ ﻟــﻴﺲ ﺑﻜـ ﻡ ﻣﺮﻛــﺐ ﻋﻠــﻰ ﻗﻮﺍﻋــﺪ ﺻــﺤﻴﺤﺔ ﻭﻟﻐــﺔ‬
‫ﺻﺎﺣﺒﻪ ﺍﻵﺧﺮﻳَﻦ ﺑﺠﻮﺍﺑﻪ؟!‬ ‫ِ‬ ‫ﺳﻠﻴﻤﺔ‪ ،‬ﻓﻜﻴﻒ ُ ِ‬
‫ﻳﻄﺎﻟﺐ‬
‫ُ‬ ‫ْ‬
‫ﻭﻟﺬﺍ ﻋﻨﺪﻣﺎ ﺃﺧﺒﺮ ﺍﻟﻨﺒﻲ ؜ ﺍﻟﺼﺤﺎﺑﺔ ﻳﻮﻣـﺎ )ﻟـﻦ ﻳﺒـﺮﺡ ﺍﻟﻨـﺎﺱ‬
‫)‪(1‬‬
‫ﻓﻤﻦ ﺧﻠﻖ ﺍﷲ (‬ ‫ﻳﺘﺴﺎءﻟﻮﻥ ﺣﺘﻰ ﻳﻘﻮﻟﻮﺍ‪ :‬ﻫﺬﺍ ﺍﷲ ﺧﺎﻟﻖ ﻛﻞ ﺷ‬
‫ﻫﻞ ﺃﺟﺎﺑﻬﻢ ﻋﻠﻰ ﺍﻟﺴﺆﺍﻝ؟!‬
‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ‪ ) :‬ﻳﺄﺗﻲ ﺍﻟﺸﻴﻄﺎﻥ ﺃﺣﺪﻛﻢ ﻓﻴﻘﻮﻝ ﻣﻦ ﺧﻠﻖ ﻛﺬﺍ‪ ،‬ﻣـﻦ‬
‫ﺧﻠﻖ ﻛﺬﺍ‪ ،‬ﺣﺘﻰ ﻳﻘﻮﻝ ﻣﻦ ﺧﻠـﻖ ﺭﺑـﻚ؟ ﻓـﺈﺫﺍ ﺑﻠﻐـﻪ ﻓﻠﻴـﺴﺘﻌﺬ ﺑـﺎﷲ‬
‫ِ‬
‫ﻓﻠـﻢ‬
‫ﻭﻟﻴﻨﺘﻪ (‪ .‬ﺃﻣﺮﻫﻢ ﺑﺎﻻﺳﺘﻌﺎﺫﺓ ﻭﺍﻻﻧﺘﻬـﺎء ﻋـﻦ ﻫـﺬﻩ ﺍﻟﻮﺳـﺎﻭﺱ‪َ ،‬‬
‫ﻟـﻢ ُ ِ ْ‬
‫ﻳﺠﺒﻬﻢ؟!‬ ‫َ ْ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪(6866‬‬

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‫ﺍﻟﺠﻮﺍﺏ‪ :‬ﻷﻥ ﺍﻟﺴﺆﺍﻝ ﻓـﻲ ﺃﺻـﻠﻪ ﻏﻠـﻂ‪ ،‬ﻭﺍﻟﻐﻠـﻂ ﻟﻐـﻮ‪ ،‬ﻭﺍﻟﻠﻐـﻮ‬
‫ُﻳﻠﻐﻰ ﻭﻻ ﻳﺠﺎﺏ‪!..‬‬
‫ﻭﺑﻴــﺎﻥ ﺫﻟــﻚ‪ :‬ﺃﻥ ﻓــﻲ ﺍﻟﻮﺟــﻮﺩ ﺛﻤــﺖ ﺧــﺎﻟﻖ ﻭﺛﻤــﺖ ﻣﺨﻠــﻮﻕ‪،‬‬
‫ﻭﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤـﺎ ﺃﻥ ﺍﻷﻭﻝ ﺻـﺎﺩﺭ ﻣﻨـﻪ ﻓﻌـﻞ ﺍﻟﺨﻠـﻖ‪ ،‬ﻭﺍﻟﺜـﺎﻧﻲ ﻭﺍﻗـﻊ‬
‫ُ‬
‫ﺳـﺆﺍﻝ َﻣـ ْﻦ‬ ‫ﻋﻠﻴﻪ ﻓﻌﻞ ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻋﻠﻴﻪ‪ :‬ﻓﺎﻟﺬي ﻳﺼﺢ ﺃﻥ ﻳﺘﻮﺟـﻪ ﺇﻟﻴـﻪ‬
‫َﺧَﻠَﻘﻪ؛ ﻫﻮ ﺍﻟﻤﺨﻠﻮﻕ )ﺍﻟﻤﻔﻌﻮﻝ ﺑﻪ(‪ ،‬ﻻ ﺍﻟﺨـﺎﻟﻖ )ﺍﻟﻔﺎﻋـﻞ(! ﻓﻜﻴـﻒ‬
‫ﺟﻮﺍﺏ ﻟﻬﺬﺍ ﺍﻟﺴﺆﺍﻝ ﺍﻟﻤﻐﻠﻮﻁ ﻓﻲ ﺃﺻﻠﻪ؟!‬
‫ٌ‬ ‫ﻳﺼﺢ‬
‫ﻭﻫﺎﻫﻨﺎ ﺩﺭﺱ ﻧﺒﻮي ﻋﻤﻠﻲ ﻟﻠﺜﺒﺎﺕ ﻭﺍﻟﻴﻘﻴﻦ ﺃﻣﺎﻡ ﻣﻦ ﻳﺤﺎﻭﻝ ﻫﺰ‬
‫ﺍﻟﻌﻘﻴﺪﺓ ﻭﺗﻬﻤﻴﺶ ﺍﻟﺜﻮﺍﺑﺖ‪ :‬ﻓﻌﻦ ﺃﺑـﻲ ﺳـﻌﻴﺪ ﺃﻥ ﺭﺟـ ﺃﺗـﻰ ﺍﻟﻨﺒـﻲ‬
‫؜ ﻓﻘﺎﻝ‪ :‬ﺃﺧﻲ ﻳﺸﺘﻜﻲ ﺑﻄﻨﻪ‪ .‬ﻓﻘﺎﻝ‪ :‬ﺍﺳﻘﻪ ﻋﺴ ‪ .‬ﺛـﻢ ﺃﺗـﻰ ﺍﻟﺜﺎﻧﻴـﺔ‬
‫ﻓﻘﺎﻝ‪ :‬ﺍﺳﻘﻪ ﻋـﺴ ‪ .‬ﺛـﻢ ﺃﺗـﺎﻩ ﺍﻟﺜﺎﻟﺜـﺔ ﻓﻘـﺎﻝ‪ :‬ﺍﺳـﻘﻪ ﻋـﺴ ‪ .‬ﺛـﻢ ﺃﺗـﺎﻩ‬
‫ﻓﻘـــﺎﻝ‪ :‬ﻗـــﺪ ﻓﻌﻠـــﺖ‪) .‬ﻭﻓـــﻲ ﺭﻭﺍﻳـــﺔ‪ :‬ﺇﻧـــﻲ ﺳـــﻘﻴﺘﻪ ﻓﻠـــﻢ ﻳـــﺰﺩﻩ ﺇﻻ‬
‫ﺍﺳﺘﻄ ﻗﺎ()‪ !(1‬ﻓﻘﺎﻝ ؜‪) :‬ﺻﺪﻕ ﺍﷲ ﻭﻛﺬﺏ ﺑﻄﻦ ﺃﺧﻴـﻚ()‪ (2‬ﺍﺳـﻘﻪ‬
‫)‪(3‬‬
‫ﻋﺴ ‪ ،‬ﻓﺴﻘﺎﻩ ﻓﺒﺮﺃ‪.‬‬
‫ﻓــﺎﺩﻓﻊ ﻋــﻦ ﻳﻘﻴﻨــﻚ ﻣــﺎ ﺗــﺴﻤﻊ ﻣــﻦ ﺃﺫﻯ‪ ،‬ﺑــﺴ ﺡ ﺍﻻﺳــﺘﻌﺎﺫﺓ‬

‫)‪ (1‬ﺍﻻﺳﺘﻄ ﻕ‪ :‬ﺍﻹﺳﻬﺎﻝ‪.‬‬

‫)‪ (2‬ﺍﻟﻤﺮﺍﺩ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ ﻓﻲ ]ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪ }:[69 :‬ﻳﺨﺮﺝ ﻣﻦ ﺑﻄﻮﻧﻬﺎ ﺷﺮﺍﺏ ﻣﺨﺘﻠﻒ‬
‫ﺃﻟﻮﺍﻧﻪ ﻓﻴﻪ ﺷﻔﺎء ﻟﻠﻨﺎﺱ{ ﻭﻫﻮ ﺍﻟﻌﺴﻞ‪.‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪(5684‬ﻭ)‪ ،(5716‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(2217‬‬

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‫ﻭﺍﻟﻜﻒ ﻋـﻦ ﺳـﻤﺎﻋﻪ ﺃﻭ ﻗﺮﺍءﺗـﻪ ﺃﻭ ﺍﻟﺘﻔﻜﻴـﺮ ﻓﻴـﻪ‪ ،‬ﻭﻗـﻞ‪ :‬ﺻـﺪﻕ ﺍﷲ‬
‫ﻭﻛﺬﺏ ﺍﻟﻤﺘﺤﺪﺙ ﺃﻭ ﺍﻟﻜﺎﺗﺐ ﺃﻭ ﺍﻟﻔﻜـﺮﺓ! ﻻﺳـﻴﻤﺎ ﻭﻗـﺪ ﻋﻠﻤـﺖ ﺃﻥ‬
‫)‪(1‬‬
‫ﺍﻟﻤﺤﺮﻙ ﻟﻬﺆﻻء ﺍﻷﻋﻮﺍﻥ ﻫﻮ ﺍﻟﺸﻴﻄﺎﻥ!‬
‫ﻭﺃﻋــﻮﺍﻥ ﺍﻟــﺸﻴﻄﺎﻥ ﻫــﺆﻻء ﻗــﺪ ﺃﺧﺒــﺮ ﻋــﻨﻬﻢ ﺍﻟﻨﺒــﻲ ؜ ﻓﻘــﺎﻝ‪:‬‬
‫)ﺳﻴﻜﻮﻥ ﻓﻲ ﺁﺧﺮ ﺃﻣﺘﻲ ﺃﻧﺎﺱ ﻳﺤﺪﺛﻮﻧﻜﻢ ﻣﺎ ﻟﻢ ﺗـﺴﻤﻌﻮﺍ ﺃﻧـﺘﻢ ﻭﻻ‬
‫ﺁﺑــﺎﺅﻛﻢ؛ ﻓﺈﻳــﺎﻛﻢ ﻭﺇﻳــﺎﻫﻢ(‪ (2).‬ﻭﻗــﺎﻝ‪) :‬ﻳﻜــﻮﻥ ﻓــﻲ ﺁﺧــﺮ ﺍﻟﺰﻣــﺎﻥ‬
‫ﺩﺟﺎﻟﻮﻥ ﻛﺬﺍﺑﻮﻥ ﻳﺄﺗﻮﻧﻜﻢ ﻣﻦ ﺍﻷﺣﺎﺩﻳﺚ ﺑﻤﺎ ﻟﻢ ﺗـﺴﻤﻌﻮﺍ ﺃﻧـﺘﻢ ﻭﻻ‬
‫)‪(3‬‬
‫ﺁﺑﺎﺅﻛﻢ‪ ،‬ﻓﺈﻳﺎﻛﻢ ﻭﺇﻳﺎﻫﻢ‪ ،‬ﻻ ﻳﻀﻠﻮﻧﻜﻢ ﻭﻻ ﻳﻔﺘﻨﻮﻧﻜﻢ(‪.‬‬
‫ﺇﺫﻥ ﺣــﺪﻳﺚ )ﺻــﺪﻕ ﺍﷲ ﻭﻛــﺬﺏ ﺑﻄــﻦ ﺃﺧﻴــﻚ( ﺑﻤﺜﺎﺑــﺔ ﻗﺎﻋــﺪﺓ‬
‫ﻣـﻦ ﺃﻣـﻮﺭ ﺍﻟـﺪﻳﻦ ﻋﻨـﺪﻩ ﻓﻴـﻪ ﻣـﻦ ﺍﷲ‬ ‫ﺷـﺮﻋﻴﺔ ﻟﻤـﻦ ﺷـﻚ ﻓـﻲ ﺷـ‬
‫ﺑﺮﻫﺎﻥ‪.‬‬
‫ﺧ ﺻــﺔ‪ :‬ﺍﺣــﺮﺹ ﻋﻠــﻰ ﻋــﺪﻡ ﺗﻌــﺮﻳﺾ ﺍﻟــﻨﻔﺲ ﻟﻠﻔــﺘﻦ‬
‫ﻭﺍﻟﺸﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﻋﺮﺿﺖ ﺑﺪﻭﻥ ﺳﻌﻲ ﻟﻬﺎ‪:‬‬
‫ﻓــﺈﻥ ﻛﺎﻧــﺖ ﺗﻘــﻒ ﻋﻠــﻰ ﺳــﺎﻕ ﻋﻠﻤﻴــﺔ ﻭﻓﻜﺮﻳــﺔ ﻣﻌﺘﺒــﺮﺓ‪،‬‬
‫ﻓﺎﻟﻤﺠــﺎﻝ ﻣﻔﺘــﻮﺡ ﻟ ﺟﺘﻬــﺎﺩ ﻓــﻲ ﺭﺩﻫــﺎ ﺑــﺎﻷﺩﺏ ﻭﺍﻟﻌﻠـــﻢ‬
‫ﻭﺍﻟﻤﻨﻄﻖ ﺍﻟﺼﺤﻴﺢ‪.‬‬

‫)‪ (1‬ﺃﺧﺬﺍ ﻣﻦ ﻗﻮﻟﻪ ﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﺴﺎﺑﻖ )ﻳﺄﺗﻲ ﺍﻟﺸﻴﻄﺎﻥ ﺃﺣﺪﻛﻢ‪.(...‬‬

‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(6‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(7‬‬

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 ‫ﺍﻟﺒﻨﻴﺎﻥ‪،‬‬ ‫ِ‬ ‫ﺍﻟﻤﺴﺘﻨﺪ‪ َ ،‬ﱠ ْ‬ ‫ﻭﺇﻥ ﻛﺎﻧﺖ َ ﱠ‬
‫ﻭﻋﺮﺓ ُ‬‫ﻛﻠﺖ ﺍﻟﻘﻮﺍﻋﺪ‪َ َ ،‬‬ ‫ﻫﺸﺔ ُ ْ‬
‫ٌ‬
‫ﻣـﺸﺎﺭﻛﺔ‬ ‫ﻓﺈﻥ َ َ ﱡ َ‬
‫ﺗﻜﻠﻒ ﺟﻮﺍﺑﻬﺎ‬ ‫ﺭﻛﺐ ﺍﻟﻐﻠﻂ ﺃﺳﺎﺳﻬﺎ ﻭﺧ ﺻﻬﺎ‪ ،‬ﱠ‬ ‫ِ‬
‫َ َ‬
‫ﻓــﻲ ﺍﻟﻐﻠــﻂ‪ ،‬ﻷﻥ ﻣــﺎ ﺑﻨــﻲ ﻋﻠــﻰ ﻏﻠــﻂ ﻓﻬــﻮ ﻏﻠــﻂ‪ ،‬ﻓــﺈﺫﺍ ﻛــﺎﻥ‬
‫ﺍﻟﺴﺆﺍﻝ ﻏﻠﻂ ﻓﺠﻮﺍﺑﻪ ﻣﺜﻠﻪ!‬
‫ﻭﺇﻥ ﻛﺎﻧﺖ ﺫﺍﺕ ﺑﺮﻳﻖ ﻭﺳﺒﻚ ﻭﺣﺒﻚ‪ ،‬ﻓﻠﻴﺘﺤﺼﻦ ﺍﻟﻤـﺮء‬
‫ﻣﻨﻬــﺎ ﺑﺎﻻﺳــﺘﻌﺎﺫﺓ ﻭﺍﻟﺘﻤــﺴﻚ ﺑــﺎﻟﻴﻘﻴﻦ ﻭﺍﻻﻧﺘﻬــﺎء ﻋــﻦ ﺳــﻜﺮﺓ‬
‫ﺍﻟﻔﻜﺮﺓ ﺣﺘﻰ ﺗـﺪﺑﺮ ﻋﻨـﻪ ﺑﺈﺩﺑـﺎﺭﻩ ﻋﻨﻬـﺎ‪ ..‬ﻭ)ﺇﻥ ﺍﻟـﺴﻌﻴﺪ ﻟﻤـﻦ‬
‫ﻭﺟﻨـﺐ ﺍﻟﻔـﺘﻦ ﺑﻘـﻮﺓ ﺟﻮﺍﺑـﻪ‬
‫َ‬ ‫ﱠ‬ ‫َ‬ ‫‪،‬‬‫ﻋﻨﻬـﺎ‬ ‫ﺑﻐﻔﻠﺘـﻪ‬ ‫)‪(1‬‬
‫ﺟﻨﺐ ﺍﻟﻔـﺘﻦ(‬
‫ُﱢ َ‬
‫ﻋﻨﻬﺎ‪.‬‬
‫ﻭﻻ ﺗﻌﺎﺟﻠﻨﺎ ﺃﺧﻲ ﺍﻟﻘﺎﺭﺉ ﺑﺎﻟﻤ ﻣـﺔ‪ ،‬ﻓﺈﻧﻨـﺎ ﻧﺮﺣـﺐ ﺑﺎﻻﺳـﺘﻔﺎﺩﺓ‬
‫ﻣﻦ ﺗﺠﺎﺭﺏ ﻭﺧﺒﺮﺍﺕ ﻭﺃﻓﻜﺎﺭ ﺍﻷﻣﻢ‪ ،‬ﻟﻜﻨﻨﺎ ﻧﺮﺍﻋـﻲ ﺻـﻮﻥ ﻋﻘﻴـﺪﺗﻨﺎ‬
‫ﻭﺣﻔــﻆ ﺩﻳﻨﻨــﺎ ﻭﺍﻟﺘﻤــﺴﻚ ﺑﻤﺒﺎﺩﺋﻨــﺎ ﺍﻟــﺸﺮﻋﻴﺔ‪ ،‬ﻭﺃﻣــﺎ ﻣــﺎ ﻭﺭﺍء ﺫﻟــﻚ‬
‫ﻓﺎﻷﻣﺮ ﻓﻴﻪ ﻣﺘـﺴﻊ‪ ،‬ﻋﻠـﻰ ﺣـﺪ ﻗـﻮﻝ ﺍﻟﻨﺒـﻲ ؜ ﻟﻠـﺼﺤﺎﺑﺔ‪) :‬ﺍﻧﻈـﺮﻭﺍ‬
‫)‪(2‬‬
‫ﻗﺮﻳﺸﺎ‪ ،‬ﻓﺨﺬﻭﺍ ﻣﻦ ﻗﻮﻟﻬﻢ‪ ،‬ﻭﺫﺭﻭﺍ ﻓﻌﻠﻬﻢ(‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺟﺰء ﻣﻦ ﺣﺪﻳﺚ ﻧﺒﻮي‪ ،‬ﺭﻭﺍﻩ ﺃﺑﻮﺩﺍﻭﺩ )‪ (4263‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

‫)‪ (2‬ﺃﺧﺮﺟﻪ ﺍﻟﺪﺍﺭﻗﻄﻨﻲ ﻓﻲ ﺍﻹﻟﺰﺍﻣﺎﺕ ﻭﺍﻟﺘﺘﺒﻊ ﺑﺮﻗﻢ )‪ (86‬ﻭﺻﺤﺤﻪ‪.‬‬

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 ‫)‪(14‬‬
‫ﺃﻗﻴﻠﻮﺍ ﺫﻭي ﺍﻟﻬﻴﺌﺎﺕ ﻋﺜﺮﺍﺗﻬﻢ‬

‫ﺍﻟﻨــﺎﺱ ﺻــﻨﻔﺎﻥ‪ :‬ﺻــﻨﻒ ﻣــﻦ ﺍﻟﻌﺎﻣــﺔ‪ ،‬ﻭﺻــﻨﻒ ﻳﺨــﺘﺺ ﺑﻨــﻮﻉ‬

‫ﺗﻤﻴﻴﺰ‪ ،‬ﻭﺃﺣﺴﻦ ﻣﺎ ُﻳَﻤ ﱠﻴﺰ ﺍﻟﻤﺮء ﺑﻪ ﺻ ﺑﺔ ﺩﻳﻨﻪ ﻭﺳﻤﻮ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻗﺪ ﻛﺘﺐ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﻧﻔﺲ ﺣﻈﻬﺎ ﻣﻦ ﺍﻟﺨﻄﺄ ﻭﺍﻟﺰﻟﻞ‪ ،‬ﻓﻤﺎ ﻣـﻦ‬
‫ﻣﻜﻠــﻒ ﻣﻌــﺼﻮﻡ‪ ..‬ﻭﻟﻜــﻦ ﺟﻌــﻞ ﺍﷲ ﺫﻭي ﺍﻟﻬﻴﺌــﺎﺕ ﺍﻟﺪﻳﻨﻴــﺔ ﺃﻗــﻞ‬
‫ﺍﻟﻨﺎﺱ ﺧﻄـﺄ‪ ،‬ﻭﺃﺑﻌـﺪﻫﻢ ﺯﻟـ ‪ ،‬ﻷﻥ ﺍﻟـﺪﻳﻦ ﻛﺎﻟـﺴﻴﺎﺝ ﺍﻟﻌﻈـﻴﻢ‪ ،‬ﻣـﻦ‬
‫ﺩﺧﻠﻪ ﺻﺎﻥ ﻧﻔﺴﻪ ﻣﻦ ﻛﺜﻴﺮ ﻣﻦ ﺍﻟﻤﺤﺮﻣﺎﺕ ﻭﺍﻟﺠﻨﺎﻳﺎﺕ‪ ،‬ﻷﻧـﻪ ﺑﻌﻴـﺪ‬
‫ﺑﻄﺒﻴﻌــﺔ ﺍﻟﺤــﺎﻝ ﻋــﻦ ﺃﺳــﺒﺎﺏ ﺍﻟﻔــﺘﻦ ﻭﺟــﻮﺍﺫﺏ ﺍﻹﺛــﻢ ﻭﻧﺰﻏــﺎﺕ‬
‫ﺍﻟﺸﻴﺎﻃﻴﻦ‪ ،‬ﻭﺍﻟﻤﻮﻓﻖ ﻣﻦ ﻭﻓﻘﻪ ﺍﷲ ﺛﻢ َﺛ ﱠﺒﺘﻪ‪.‬‬
‫ﻭﻗﺪ ﺃﺭﺷﺪ ﺍﻟﻨﺒﻲ ؜ ﺇﻟﻰ ﻣﺴﻠﻚ ﺣﻤﻴﺪ ﺃﺭﺍﺩﻩ ﻣﻨـﺎ ﻓـﻲ ﺍﻟﺘﻌﺎﻣـﻞ‬
‫ﻣــﻊ ﺃﺧﻄــﺎء ﺫﻭي ﺍﻟﻬﻴﺌــﺎﺕ ﻭﺍﻟــﺸﺮﻑ ﻭﺍﻟﻤــﺮﻭءﺍﺕ‪ ،‬ﺣﻴﻨﻤــﺎ ﻗــﺎﻝ‪:‬‬
‫)‪(1‬‬
‫ﻋﺜـ َـﺮﺍﺗﻬﻢ ﺇﻻ ﺍﻟﺤــﺪﻭﺩ«‪ (2).‬ﻭﻓــﻲ ﺭﻭﺍﻳــﺔ‪:‬‬
‫»ﺃﻗﻴﻠــﻮﺍ ﺫﻭﻯ ﺍﻟﻬﻴﺌــﺎﺕ َ َ‬
‫)‪(3‬‬
‫»ﺯﻻﺗﻬﻢ«‪.‬‬

‫)‪ (1‬ﺃﻣﺮ ﻣﻦ ﺍﻹﻗﺎﻟﺔ‪ ،‬ﺃي‪ :‬ﺍﻋﻔﻮﺍ‪ .‬ﻋﻮﻥ ﺍﻟﻤﻌﺒﻮﺩ ﻟﻠﻌﻈﻴﻢ ﺁﺑﺎﺩي )‪.(25 / 12‬‬
‫)‪ (2‬ﺳﻨﻦ ﺃﺑﻰ ﺩﺍﻭﺩ )‪ (4377‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫)‪ (3‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ )‪.(94‬‬

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‫ﻫـــﻢ‪" :‬ﺃﺻـــﺤﺎﺏ ﺍﻟﻤـــﺮﻭءﺍﺕ ﻭﺍﻟﺨـــﺼﺎﻝ‬
‫ﻭ)ﺫﻭي ﺍﻟﻬﻴﺌـــﺎﺕ( ُ ُ‬
‫ﺍﻟﺤﻤﻴــﺪﺓ ﻭﺍﻷﺧـ ﻕ ﺍﻟﻤﺮﺿــﻴﺔ")‪ ،(1‬ﻳﻘــﻮﻝ ﺍﺑــﻦ ﺍﻷﺛﻴــﺮ‪" :‬ﺍﻟــﺬﻳﻦ ﻻ‬
‫ﺍﻟﺰﻟـﺔ‪ ...‬ﻭﻳﺮﻳـﺪ ﺑـﻪ‪ :‬ﺫﻭي ﺍﻟﻬﻴﺌـﺎﺕ‬ ‫ﺃﺣـﺪﻫﻢ ﱠ ﱠ‬
‫ﻓﻴـﺰﻝ َ ُ‬ ‫ُْ ُ‬
‫ﻳﻌﺮﻓﻮﻥ ﺑﺎﻟـﺸﺮ َ َ ِ‬
‫َ‬
‫ْ‬
‫ﺗﺨﺘﻠـﻒ‬ ‫ً‬
‫ﻭﺍﺣـﺪﺍ‪ ،‬ﻭﻻ َ َ ُ‬ ‫ﻭﺳﻤﺘﺎ‬ ‫ً‬
‫ﻳﻠﺰﻣﻮﻥ ﻫﻴﺌﺔ ﻭﺍﺣﺪﺓ‪ً ْ َ ،‬‬ ‫ْ‬
‫ﺍﻟﺤﺴﻨﺔ‪ ،‬ﺍﻟﺬﻳﻦ َ َ ُ‬
‫)‪(2‬‬
‫ﺣﺎﻻﺗﻬﻢ ﱠ َ ﱡ‬
‫ﺑﺎﻟﺘﻨﻘﻞ ﻣﻦ ﻫﻴﺌﺔ ﺇﻟﻰ ﻫﻴﺌﺔ"‪.‬‬
‫ﻭﺇﻧــﻚ ﺇﺫﺍ ﺗﺄﻣﻠــﺖ ُﺑ ْﻌــﺪ ﺍﻟﻮﺍﻗــﻊ ﻋــﻦ ﻫــﺬﺍ ﺍﻹﺭﺷــﺎﺩ ﺍﻟﻨﺒــﻮي‪،‬‬
‫ﻟﻮﺟﺪﺕ ﺃﻥ ﺗﺮﻙ ﺍﻟﺘﺰﺍﻣﻪ ﻓﻲ ﺍﻟﻤﺠﺘﻤﻊ ﺃﺣﺪ ﺃﺳـﺒﺎﺏ ﺷـﻘﺎﺋﻪ ﻭﺑﺆﺳـﻪ‬
‫ﻭﺍﻧﺤ ﻝ ﻛﺜﻴـﺮ ﻣـﻦ ﺭﻭﺍﺑﻄـﻪ‪ ،‬ﻓﻮﺳـﺎﺋﻞ ﺍﻹﻋـ ﻡ ﺍﻟﺮﺳـﻤﻴﺔ ﻭﻭﺳـﺎﺋﻞ‬
‫ﺍﻟﺘﻮﺍﺻــﻞ ﺍﻻﺟﺘﻤــﺎﻋﻲ ﻃﺎﻓﺤــﺔ ﺑﻤﺜــﻞ ﻫــﺬﻩ ﺍﻟﻤﺨﺎﻟﻔــﺎﺕ‪ ،‬ﻓﺈﻧــﻚ‬
‫ﺗﺠﺪﻫﻢ ﻳﺴﺎﺭﻋﻮﻥ ﺑﻞ ﻳﺘﻨﺎﻓﺴﻮﻥ ﻓﻲ ﻧﺸﺮ ﺍﻷﺧﺒﺎﺭ ﺍﻟﺴﻠﺒﻴﺔ ﻭﺟـﺮﺍﺋﻢ‬
‫ﺍﻟﻨﺎﺱ ﻭﻋﺜﺮﺍﺗﻬﻢ ﺑﺘﺜﺒﺖ ﺃﺣﻴﺎﻧﺎ ﻭﺑ ﺗﺜﺒﺖ ﻓﻲ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺣﻴـﺎﻥ‪،‬‬
‫ﻧﺎﻫﻴﻚ ﻋﻦ ﺍﻟﻤﺒﺎﻟﻐﺔ ﻓﻲ ﺗـﺼﻮﻳﺮ ﺍﻷﻣـﺮ ﻭﺣﺒـﻚ ﺍﻟﺨﺒـﺮ‪ ،‬ﺍﺳـﺘﻌﺠﺎﻻ‬
‫ﻣﻨﻬﻢ ﻓﻲ ﺍﻟﻨﺸﺮ ﻭﺍﻻﻧﺘﺸﺎﺭ‪ ،‬ﻭﺍﻟﺸﻬﺮﺓ ﻭﺍﻟﻜـﺴﺐ‪ ،‬ﻭﻣـﺎ ﻋﻠﻤـﻮﺍ ﺃﻧﻬـﻢ‬
‫ﻳــﺴﺘﻌﺠﻠﻮﻥ ﻷﻧﻔــﺴﻬﻢ ﻛــﺴﺐ ﺍﻵﺛــﺎﻡ ﺍﻟﺤﺎﺭﻗــﺔ ﻭﺍﻟــﺴﻴﺌﺎﺕ ﺍﻟﻤﺎﺣﻘــﺔ‬
‫ﻟﻜﻞ ﺑﺮﻛـﺔ ﻭﺧﻴـﺮ‪ ،‬ﻭﻟـﻴﺲ ﻭﺭﺍء ﺫﻟـﻚ ﺇﻻ ﺍﻟﺘﻤﺰﻳـﻖ ﻭﺍﻟﺘﻔﺮﻳـﻖ ﺑـﻴﻦ‬
‫ﺻﻔﻮﻑ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﻮﺍﺣﺪ!‬

‫)‪ (1‬ﻋﻮﻥ ﺍﻟﻤﻌﺒﻮﺩ )‪.(25 / 12‬‬

‫)‪ (2‬ﺍﻟﻨﻬﺎﻳﺔ ﻓﻲ ﻏﺮﻳﺐ ﺍﻷﺛﺮ )‪.(667 / 5‬‬

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‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﺠﻮﺯي‪ ..» :‬ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﻏﻴـﺮ ﺍﻟﺠـﺎﺩﺓ‪ ،‬ﻭﺇﻧﻤـﺎ‬
‫ﻳﻤـــﺸﻮﻥ ﻣـــﻊ ﺍﻟﻌـــﺎﺩﺓ‪ ...‬ﻳﺘـــﺰﺍﻭﺭﻭﻥ ﻓﻴﻐﺘـــﺎﺏ ﺑﻌـــﻀﻬﻢ ﺑﻌـ ً‬
‫ــﻀﺎ‪،‬‬
‫ﻭﻳﻄﻠﺐ ﻛﻞ ﻭﺍﺣﺪ ﻣﻨﻬﻢ ﻋـﻮﺭﺓ ﺃﺧﻴـﻪ‪ ،‬ﻭﻳﺤـﺴﺪﻩ ﺇﻥ ﻛﺎﻧـﺖ ﻧﻌﻤـﺔ‪،‬‬
‫ﻭﻳــﺸﻤﺖ ﺑــﻪ ﺇﻥ ﻛﺎﻧــﺖ ﻣــﺼﻴﺒﺔ‪ ،‬ﻭﻳﺘﻜﺒــﺮ ﻋﻠﻴــﻪ ﺇﻥ ﻧــﺼﺢ ﻟــﻪ‪،‬‬
‫ﻣــﻦ ﺍﻟـﺪﻧﻴﺎ‪ ،‬ﻭﻳﺄﺧـﺬ ﻋﻠﻴـﻪ ﺍﻟﻌﺜــﺮﺍﺕ ﺇﻥ‬ ‫ﻭﻳﺨﺎﺩﻋـﻪ ﻟﺘﺤـﺼﻴﻞ ﺷـ‬
‫)‪(1‬‬
‫ﺃﻣﻜﻦ‪.«...‬‬

‫ﻓﻬﺆﻻء ﺣﻴﻦ ﻟﻢ ﻳـﺴﺘﺮﻭﺍ ﺍﻟﺰﻟـﺔ ﻭﻳﻘﻴﻠـﻮﺍ ﺍﻟﻌﺜـﺮﺓ ﻭﻳﻘﺒﻠـﻮﺍ ﺍﻟﻌﻔـﻮ‬

‫ﻭﻳﻌﺮﺿﻮﺍ ﻋﻦ ﺍﻟﺠﺎﻫﻞ؛ ﻟﻮ ُ ﱢ‬
‫ﻗـﺪﺭ ﻟﻬـﻢ ﺃﻥ ﺗﻨـﺰﻝ ﻋﻠـﻴﻬﻢ ﺷـﻬﺎﺩﺓ ﻣـﻦ‬
‫ﺍﻟﺴﻤﺎء‪ ،‬ﻟﻨﺰﻟﺖ ﺍﻟﺸﻬﺎﺩﺓ ﻓﻲ ﺫﻡ ﺃﺧ ﻗﻬﻢ‪ ،‬ﻋﻠﻰ ﺍﻟﻌﻜـﺲ ﺗﻤﺎﻣـﺎ ﻣـﻦ‬
‫ﺍﻟﺸﻬﺎﺩﺓ ﺍﻟﺮﺑﺎﻧﻴﺔ ﻟﻸﺧ ﻕ ﺍﻟﻤﺤﻤﺪﻳـﺔ‪ ..‬ﻗـﺎﻝ ﻣﺤﻤـﺪ ﺑـﻦ ﻋﻠـﻲ ﺑـﻦ‬
‫ً‬
‫ﻣﺤﻤـﺪﺍ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬ ‫ﺃﺩﺏ‬
‫ﻭﻋﺰ ّ‬ ‫ﺍﻟﺤﺴﻴﻦ ﺑﻦ ﻋﻠﻲ‪ " :‬ﺇﻥ ﺍﷲ ّ‬
‫ﺟﻞ ّ‬
‫ﺃﺣﺴﻦ ﺍﻷﺩﺏ‪ ،‬ﻓﻘﺎﻝ ﺗﺒـﺎﺭﻙ ﻭﺗﻌـﺎﻟﻰ‪I H G F E ﴿ :‬‬

‫‪] ﴾K J‬ﺍﻷﻋــﺮﺍﻑ‪ّ .[199 :‬‬

‫ﻓﻠﻤــﺎ َﻗ ِﺒ ـَﻞ ﻋــﻦ ﺭﺑــﻪ ﺟــﻞ ﻭﻋــﺰ‪،‬‬

‫ﻭﻋ ِﻤَﻞ ﺑﻤﺎ ﺃﻣﺮﻩ ﺑﻪ ﱡ‬

‫ﺭﺑﻪ؛ ﺃﺛﻨـﻰ ﻋﻠﻴـﻪ ﻓﻘـﺎﻝ‪﴾n m lk﴿ :‬‬ ‫َ‬
‫)‪(2‬‬
‫]ﺍﻟﻘﻠﻢ‪.[4 :‬‬

‫)‪ (1‬ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ )ﺹ ‪.(476‬‬

‫ﺍﻟﻤﺒﺮﺩ )ﺹ‪.(14‬‬
‫َ‬ ‫)‪ (2‬ﺍﻟﻔﺎﺿﻞ ﻻﺑﻦ‬

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 ‫ﺧ ﺻ ـﺔ‪ :‬ﺃﻋـ ِ‬
‫ـﻂ ﻧﻔــﺴﻚ ﻓﺘــﺮﺍﺕ ﺗﺘﺄﻣــﻞ ﻓﻴﻬــﺎ ﺃﺣــﻮﺍﻝ ﺍﻟﻨــﺎﺱ‬
‫ﻭﺻﻴﻨﻌﻬﻢ ﻓـﻲ ﺍﻟﻤﺠـﺎﻟﺲ ﻭﻭﺳـﺎﺋﻞ ﺍﻟﺘﻮﺍﺻـﻞ‪ ،‬ﻭﺍﻋـﺮﺽ ﻣـﺎ‬
‫ﺗﺸﺎﻫﺪﻩ ﻭﺗﺴﻤﻌﻪ ﻋﻠﻰ ﺍﻟﻘﻴﻢ ﻭﺍﻷﺧ ﻕ ﻭﺍﻟﻤﺒﺎﺩﺉ ﻭﺍﻟﻤﺮﻭءﺓ‪،‬‬
‫ﺳــﺘﺠﺪ ﺃﻥ ﺍﻷﻋــﻢ ﻣــﻨﻐﻤﺲ ﻓــﻲ ﺍﻵﺛــﺎﻡ ﻭﺍﻹﺿــﺮﺍﺭ‪ ،‬ﻓﺎﺟﺘﻨــﺐ‬
‫ﺭﺩيء ﺻﻨﻴﻌﻬﻢ ﻭﺍﻻﻧﺠﺮﺍﻑ ﻟﻤﺤﺎﻛﺎﺗﻬﻢ = ﺗﺴﻌﺪ‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫‪60‬‬
 ‫)‪(15‬‬
‫ﺷﻴﻄﺎﻥ ﻳﺘﺒﻊ ﺷﻴﻄﺎﻧﺔ‬
‫ـﺮﺓ ﻫــﻲ ﺍﻟــﺼﻮﺍﺭﻑ ﻓــﻲ ﺍﻟــﺪﻧﻴﺎ ﻋــﻦ ﺫﻛــﺮ ﺍﷲ ﺗﻌــﺎﻟﻰ‪ ،‬ﺳــﻮﺍء‬
‫ﻛﺜﻴـ ٌ‬
‫ﺍﻟﺬﻛﺮ ﺍﻟﻮﺍﺟـﺐ ﺑﺈﻗﺎﻣـﺔ ﺍﻟـﺼﻠﻮﺍﺕ ﻭﺍﻷﻭﺍﻣـﺮ‪ ،‬ﺃﻭ ﺍﻟـﺬﻛﺮ ﺍﻟﻤـﺴﺘﺤﺐ‬
‫ﻛﻌﺒــﺎﺩﺍﺕ ﺍﻟﻠــﺴﺎﻥ ﻣــﻦ ﺍﻷﺫﻛــﺎﺭ ﻭﺍﻟــﺪﻋﻮﺍﺕ ﻭﺍﻻﺳــﺘﻌﺎﺫﺍﺕ ﻭﺳــﺎﺋﺮ‬
‫ﺍﻟﻤﺴﺘﺤﺒﺎﺕ‪.‬‬
‫ﻭﺍﷲ ﺟﻞ ﻭﻋ ﺣﺬﺭ ﻓـﻲ ﻛﺜﻴـﺮ ﻣـﻦ ﺁﻳـﺎﺕ ﻛﺘﺎﺑـﻪ ﻣـﻦ ﺍﻻﻏﺘـﺮﺍﺭ‬
‫ﺑﺎﻟﺪﻧﻴﺎ ﻭﺍﻻﻧﺸﻐﺎﻝ ﺑﻤﻐﺮﻳﺎﺗﻬﺎ‪ ،‬ﺑﺄﺳﺎﻟﻴﺐ ﻣﺘﻨﻮﻋﺔ‪:‬‬
‫ﻓﺘﺎﺭﺓ ﺑﺎﻟﻨﻬﻲ ﻋﻦ ﺍﻻﻏﺘﺮﺍﺭ ﺑﻬـﺎ ﺻـﺮﺍﺣﺔ‪2 1 0 / . ﴿ :‬‬
‫‪]﴾= < ; : 98 7 6 5 43‬ﻓﺎﻃﺮ‪.[5 :‬‬

‫ﻭﺗــﺎﺭﺓ ﺑـــﺬﻡ ﺍﻟﻠﻬــﻮ ﻭﺍﻻﻧـــﺸﻐﺎﻝ ﺑﺎﻟﺘﻜـــﺎﺛﺮ‪﴾\ [ ﴿ :‬‬

‫]ﺍﻟﺘﻜﺎﺛﺮ‪.[1 :‬‬
‫ﻭﺗﺎﺭﺓ ﺑﺬﻡ ﺍﻟﻐﺎﻳﺎﺕ ﺍﻟﻤﺬﻣﻮﻣﺔ ﺍﻟﺘﻲ ﻳﻌـﻴﺶ ﻷﺟﻠﻬـﺎ ﺍﻟـﺴﻔﻠﺔ ﻣـﻦ‬
‫ﺍﻟﻨـــﺎﺱ‪A @ ? > = < ; : 9 8 ﴿ :‬‬
‫‪] ﴾... ED C B‬ﺍﻟﺤﺪﻳﺪ‪.[20 :‬‬

‫ﻭﻋﻠــﻰ ﻫــﺆﻻء ﻳﻨﻄﺒــﻖ ﻗــﻮﻝ ﺍﷲ ﺗﻌــﺎﻟﻰ‪1 0 / .﴿ :‬‬

‫‪] ﴾7 6 5 4 3 2‬ﺍﻟـﺮﻭﻡ‪ .[7 :‬ﻭﻋﻨﻬﻢ ﻳﻘﻮﻝ ﺗﻌﺎﻟﻰ ﻣﺤﺬﺭﺍ‪:‬‬
‫﴿> ? @ ‪L K J * H G F E D C B A‬‬
‫‪] ﴾NM‬ﺍﻟﻨﺠﻢ‪.[30-29 :‬‬

‫‪61‬‬
‫ﻭﺗــﺎﺭﺓ ﺑﺒﻴــﺎﻥ ﺣﻘﻴﻘــﺔ ﺃﻛﺜﺮﻧــﺎ ﺗﺠــﺎﻩ ﺍﻟــﺪﻧﻴﺎ‪# " ! ﴿ :‬‬
‫‪]﴾ ( ' & * $‬ﺍﻷﻋﻠﻰ‪.[17-16 :‬‬
‫ﻭﻏﻴﺮ ﺫﻟﻚ ﻓﻲ ﺁﻳﺎﺕ ﻋﺪﻳﺪﺓ ﻭﺃﺳﺎﻟﻴﺐ ﻣﺘﻨﻮﻋﺔ‪...‬‬
‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﺟﻤﻴﻊ ﻫﺬﻩ ﺍﻟﺘﺤﺬﻳﺮﺍﺕ ﻭﺍﻹﻧﺬﺍﺭﺍﺕ ﻟﻦ ﺗﺠﺪي ﻣﺎ‬
‫ﻭﻳـﺴﻬﻞ ﻋﻠﻴـﻪ ﻣﻨﺎﻓـﺬﻩ ﺇﻟـﻰ‬
‫ﺩﺍﻡ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻳﺘﺨـﺬ ﺍﻟـﺸﻴﻄﺎﻥ ﻭﻟﻴـﺎ‪ َ ُ ،‬ﱢ‬
‫ﺣﺬﺭ ﺍﻟﺮﺏ ﻣﻦ ﺍﺗﺒﺎﻉ ﺧﻄﻮﺍﺕ ﺍﻟـﺸﻴﻄﺎﻥ‬ ‫ﺑﺪﻧﻪ ﻭﻓﻜﺮﻩ ﻭﻧﻔﺴﻪ‪َ ،‬ﻭَﻟَﻜﻢ ﱠ‬
‫ﻭﺍﺗﺨﺎﺫﻩ ﻭﻟﻴﺎ‪ ،‬ﻭﻟﻜﻦ ﺃﻳﻦ ﺍﻟﺬﻳﻦ ﻳﺮﺍﻗﺒﻮﻥ ﺗﺤﺮﻛﺎﺗﻪ ﻛﻤﺎ ﻳﺮﺍﻗـﺐ ﻫـﻮ‬
‫ﺗﺤﺮﻛﺎﺗﻬﻢ؟!‬
‫ً‬
‫ﻳﻮﻣﺎ ﺭﺟ ً ﻳﺘﺒﻊ ﺣﻤﺎﻣﺔ ] ﺃي‪ :‬ﻳﻘﻔﻮ ﺃﺛﺮﻫﺎ ﻻﻋﺒﺎ‬ ‫ﺭﺃﻯ ﺍﻟﻨﺒﻲ ؜‬
‫)‪(1‬‬
‫ﺑﻬﺎ [‪ ،‬ﻓﻘﺎﻝ‪) :‬ﺷﻴﻄﺎﻥ ﻳﺘﺒﻊ ﺷﻴﻄﺎﻧﻪ(‪.‬‬
‫ﻓﺴﻤﺎﻩ ﺷـﻴﻄﺎﻧﺎ ﻟﻤﺒﺎﻋﺪﺗـﻪ ﻋـﻦ ﺍﻟﺤـﻖ ﻭﺍﺷـﺘﻐﺎﻟﻪ ﺑﻤـﺎ ﻻ ﻳﻌﻨﻴـﻪ‪،‬‬
‫)‪(2‬‬
‫ﻭﺳﻤﺎﻫﺎ ﺷﻴﻄﺎﻧﺔ ﻷﻧﻬﺎ ﺃﻭﺭﺛﺘﻪ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺫﻛﺮ ﺍﷲ‪.‬‬
‫ﺑﻞ ﺳﻤﻰ ﺍﷲ ﺍﻟﺰﻭﺟـﺔ ﻭﺍﻟﻮﻟـﺪ ﺣﻴﻨﻤـﺎ ﻳﻔﺘﻨـﺎﻥ ﺍﻟﻤـﺮء ﻋـﻦ ﺩﻳﻨـﻪ‬
‫)ﻋﺪﻭﺍ( ﻛﻤﺎ ﺳﻤﻰ ﺍﻟﺸﻴﻄﺎﻥ ﻋﺪﻭﺍ)‪ ،(3‬ﻓﻘـﺎﻝ ﺗﻌـﺎﻟﻰ‪Z Y﴿ :‬‬
‫[ \ ] ^ _ ` ‪e d cb a‬‬

‫)‪ (1‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ )‪ (4940‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

‫)‪ (2‬ﺍﻧﻈﺮ‪ :‬ﻋﻮﻥ ﺍﻟﻤﻌﺒﻮﺩ )‪.(194/13‬‬
‫)‪ (3‬ﻣﺤﻞ ﺍﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺰﻭﺟﺔ ﻭﺍﻟﻮﻟﺪ ﻓﻲ ﺣﻖ ﺍﻟﺬﻳﻦ ﻳﺸﻐﻠﻮﻥ ﻋﻦ ﺣﻘﻮﻕ ﺍﷲ ﺗﻌﺎﻟﻰ‬
‫ﺃﻭ ﻳﺼﺪﻭﻥ ﻋﻨﻬﺎ )ﺭﺍﺟﻊ ﺍﻟﺘﻔﺴﻴﺮ ﺍﻟﻤﻴﺴﺮ ﺹ‪.(557‬‬

‫‪62‬‬
‫‪] ﴾ k j i h g f‬ﺍﻟﺘﻐــــــﺎﺑﻦ‪ ،[14 :‬ﻭﻗــــــﺎﻝ‬
‫]ﻓﺎﻃﺮ‪.[6 :‬‬ ‫ﺳﺒﺤﺎﻧﻪ‪﴾ ED C B A @ ? ﴿:‬‬
‫ﻭﻫﻜــﺬﺍ ﺍﻧﻈــﺮ ﺇﻟــﻰ ﺣﺎﻟــﻚ‪ ،‬ﻣــﻊ ﺩﻳﻮﺍﻧﻴﺘــﻚ‪ ..‬ﻣﺒﺎﺭﻳﺎﺗــﻚ‪..‬‬
‫ﻗﻬﻮﺗﻚ‪ُ ..‬ﻓﺴﺤﺘﻚ‪ ..‬ﺳﻔﺮﺗﻚ‪ ..‬ﺯﻭﺟﺘﻚ‪ ..‬ﺃﻭﻻﺩﻙ‪ ..‬ﺗﺠﺎﺭﺗـﻚ‪..‬‬
‫ﻭﻇﻴﻔﺘــﻚ‪ ...‬ﺇﻟــﺦ‪ ،‬ﻣﺘــﻰ ﻣــﺎ ﺭﺃﻳــﺖ ﺃﻧﻬــﺎ َ ْ َ ْ َ‬
‫ﺃﻟﻬﺘــﻚ ﻋــﻦ ﻭﺍﺟــﺐ‪،‬‬
‫ﻭﻗﻄﻌـﺖ ﻋﻠﻴـﻚ ﺍﻟﻄﺮﻳـﻖ ﺇﻟـﻰ ﺍﻵﺧـﺮﺓ‪،‬‬ ‫َ َْ ََْ َ‬
‫ﻭﺃﺷﻐﻠﺘﻚ ﻋﻦ ﺫﻛﺮ ﺭﺑـﻚ‪ْ َ َ َ َ ،‬‬
‫ﻓﺎﻋﻠﻢ ﺃﻧﻚ ﻓﻲ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺔ‪ :‬ﺷﻴﻄﺎﻥ‪ ..‬ﺗﺘﺒﻊ ﺷﻴﻄﺎﻧﺔ !‬
‫ﻭﻋﻨــﺪﻫﺎ‪ ،‬ﻻﺑــﺪ ﻣــﻦ ﺟﻠــﺴﺔ ﻣــﺼﺎﺭﺣﺔ ﻣــﻊ ﺍﻟــﻨﻔﺲ‪ ،‬ﺗــﻀﻊ ﻓﻴﻬــﺎ‬
‫ﺍﻟﻨﻘﺎﻁ ﻋﻠﻰ ﺍﻟﺤﺮﻭﻑ‪ ،‬ﻓﺘﻌﻴﺪ ﺗﺮﺗﻴﺐ ﺳﻠﻢ ﺃﻭﻟﻮﻳﺎﺗﻚ )ﺍﻵﺧﺮﺓ ﻗﺒـﻞ‬
‫ﺍﻟﺪﻧﻴﺎ(‪ ،‬ﻭﺗﻘﺪﻡ ﺍﻟﻔـﺮﺍﺋﺾ ﺍﻟﺪﻳﻨﻴـﺔ ﻋﻠـﻰ ﺳـﺎﺋﺮ ﺍﻟـﺸﺆﻭﻥ ﺍﻟﺪﻧﻴﻮﻳـﺔ‪،‬‬
‫ﻭﺗﺴﺄﻝ ﺍﷲ ﺑﺈﻟﺤﺎﺡ ﻭﺻﺪﻕ ﺃﻥ ﻳﺮﺯﻗـﻚ ﻓﻌـﻞ ﺍﻟﺨﻴـﺮﺍﺕ‪ ،‬ﻭﺗـﺴﺘﻌﻴﺬ‬
‫ﻣﻨﻪ ﺳﺎﺋﺮ ﻳﻮﻣﻚ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺍﻟﺮﺟﻴﻢ‪ ،‬ﻓﻤﻦ ﺛﺒﺖ ﻓﻘـﺪ ُﻭﱢﻓـﻖ‪ ،‬ﻭﻣـﻦ‬
‫ُﺻ ِﺮﻑ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓـ ﻳـﺴﻌﻨﺎ ﺇﻻ ﺃﻥ ﻧـﺪﻋﻮ ﻟﻬـﺬﺍ ﺍﻟﺰﺍﻫـﺪ ﺑـﺎﻵﺧﺮﺓ‪،‬‬
‫ﺍﻟﻤﺘﻌﺒﺪ ﻓﻲ ﻣﺤﺮﺍﺏ ﺇﺑﻠﻴﺲ‪ :‬ﺍﻟﻠﻬﻢ ﺍﺻﺮﻑ ﻭﺟﻬﻪ ﻋﻦ ﺍﻟﻨﺎﺭ!‬
‫ﻭﺃﻇﻦ ﻫﺬﻩ ِ‬
‫ﺍﻟﻔﻘﺮﺓ ﺗﻐﻨﻲ ﻋﻦ ﻭﺿﻊ ﺧ ﺻﺔ!‬
‫**‬ ‫**‬ ‫**‬

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 ‫)‪(16‬‬
‫ﺇﺫﺍ ﺍﺳﺘﻮﺩﻉ ﺷﻴﺌﺎ ﺣﻔﻈﻪ‬
‫ِ‬
‫ﻟﻠﺨـﻮﻑ ﻣـﻦ‬ ‫ﻣﻔﺘﺤﺔ ﻋﻠـﻰ ﺍﻟـﺪﻭﺍﻡ‬ ‫ُ‬
‫ﻧﻮﺍﻓﺬ ﻗﻠﻮﺑﻬﻢ ُ َ ﱠ‬ ‫ً‬
‫ﺃﻧﺎﺳﺎ‬ ‫ﺧﺎﻟﻄﺖ‬
‫ُ‬
‫ﺍﻟﻮﺍﻗﻊ ﻭﺍﻟﻤﺘﻮﻗﻊ‪..‬‬
‫ﻳﻌﻴــﺸﻮﻥ ﺩﺍﺧــﻞ ﺩﺍﺋــﺮﺓ ﺍﻟــﻮﻫﻢ ُﺟــ ﱠﻞ ﺣﻴــﺎﺗﻬﻢ‪ ،‬ﻭﻳﻘــﻀﻮﻥ ﻓــﻲ‬
‫ﻏﺎﻟـﺐ ﺃﻭﻗـﺎﺗﻬﻢ‪ ،‬ﻓـ ﺗـﺴﺄﻝ ﻋـﻦ ﺷـﻌﻮﺭﻫﻢ‬ ‫ﻭﺍﻟﻬﻢ‬ ‫ِ‬
‫ﺍﻟﺨﻮﻑ َ ﱢ‬ ‫ﻏﻴﺎﻫﺐ‬
‫َ‬
‫ﺍﻟﻨﻔـﺴﻲ ﺍﻟــﺴﻠﺒﻲ‪ ،‬ﻭﺃﺛـﺮ ﺫﻟــﻚ ﻋﻠــﻰ ﻃﺒﻴﻌـﺔ ﻋ ﻗــﺎﺗﻬﻢ ﺍﻻﺟﺘﻤﺎﻋﻴــﺔ‬
‫ﺤﻴﺒﺔ‪ ،‬ﺑــﻞ ﻋﻠــﻰ ﺳــﺎﺋﺮ ﺷــﺆﻭﻥ‬ ‫ﺍﻟــﺸ ِ‬
‫ﺍﻟﻤ ْﺮَﻫَﻘــﺔ ﱠ‬
‫ﺍﻟﺮﺗﻴﺒــﺔ‪ ،‬ﻭﻭﺟــﻮﻫﻢ ُ‬
‫ﺣﻴﺎﺗﻬﻢ‪!!..‬‬
‫ﺣﺘﻰ ﺃﻧـﻚ ﻟﺘﺠـﺪ ﺍﻟﻮﺍﺣـﺪ ﻣـﻨﻬﻢ ‪ -‬ﻭﻗـﺪ ﺍﺳـﺘﻔﺤﻞ ﺑـﻪ ﺍﻟـﺪﺍء ‪-‬‬
‫ﻟﻴﻘﻠﺐ ﻣﺎ ﻻ ﻳﺨﻄﺮ ﻋﻠﻰ ﺍﻟﺒﺎﻝ ﺗﺮﺣﺎ‪ ،‬ﻭﻳﻈـﻦ ﻓﻴﻤـﺎ ﻻ ﻳﺨﺘﻠـﻒ ﻓﻴـﻪ‬
‫ﺍﺛﻨــﺎﻥ ﺃﻧــﻪ ﺧﻴــﺮ= ﺷــﺮﺍ‪ ،‬ﻓﻬــﻮ ﻛ ﺑــﺲ ﻧﻈــﺎﺭﺓ ﺳــﻮﺩﺍء‪ ،‬ﻣﻬﻤــﺎ ﺃﺭﻳﺘــﻪ‬
‫ﺍﻷﻟﻮﺍﻥ ﻭﺍﻷﺷﻜﺎﻝ ﻭﺍﻟﺠﻤﺎﻝ‪ ،‬ﺭﺁﻫﺎ ﺳﻮﺩﺍء ﻣﻌﺘﻤﺔ‪!!..‬‬
‫ﻭﻻﺷــﻚ ﺃﻥ ﺍﻟﺨــﻮﻑ ﻭﺍﻟﺘﺨﻮﻳـﻒ ﻧــﻮﻉ ﺑـ ء‪ ،‬ﻓــﺎﷲ ﺟــﻞ ﻭﻋـ‬
‫﴾]ﺍﻟﺒﻘﺮﺓ‪.[155 :‬‬ ‫ﻗﺎﻝ‪... 3 2 1 0 ﴿:‬‬
‫ﻛﻤﺎ ﺃﻧﻪ ﻻﺷﻚ ﺃﻥ ﻣﻦ ﺍﻟﺨﻮﻑ ﻣﺎ ﻫـﻮ ﻃﺒﻴﻌـﻲ‪ ،‬ﻣﺘـﻰ ﻣـﺎ ﻛﺎﻧـﺖ‬
‫ﺃﺳــﺒﺎﺑﻪ ﻭﺍﻗﻌﻴــﺔ ﻻ ﻳﺨﺘﻠــﻒ ﻓﻴﻬــﺎ ﺍﺛﻨــﺎﻥ‪ ،‬ﻛﻤــﻦ ﻳﺨــﺎﻑ ﻇﺎﻟﻤــﺎ ﺃﻭ‬

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‫ﺣﻴﻮﺍﻧﺎ ﻣﻔﺘﺮﺳﺎ ﺃﻭ ﺍﻟﺨﻮﻑ ﺣﺎﻝ ﺣﺮﺏ ﻗﺎﺋﻤﺔ ﺃﻭ ﺍﻟﺨﻮﻑ ﻋﻠﻰ ﺍﻟﻮﻟﺪ‬
‫)‪(1‬‬
‫ﻭﻣﺎ ﺃﻛﺜﺮﻩ‪ ،‬ﻭﻗﺪ ﻗﺎﻝ ؜‪) :‬ﺍﻟﻮﻟﺪ ﻣﺒﺨﻠﺔ ﻣﺠﺒﻨﺔ ﻣﺠﻬﻠﺔ ﻣﺤﺰﻧﺔ(‪.‬‬

‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ؛ ﻓﺈﻥ ﻣﻤﺎ ُﻳـ ْﺬﻫﺐ ﺍﻟﺨـﻮﻑ ُ‬

‫ﻭﻳﺰﻳـﻞ ﺃﺛـﺮﻩ‪،‬‬
‫ﻣﺪﻯ ﻋﻤﻖ ﺇﻳﻤﺎﻧﻚ ﺑﻌﻘﻴﺪﺓ ﺍﻟﻘﻀﺎء ﻭﺍﻟﻘﺪﺭ‪ ،‬ﻭﻫﻲ ﻓﻲ ﻣﺠﻤﻠﻬﺎ‪:‬‬
‫ﺃﻥ ﺗﺆﻣﻦ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﺨﻠـﻖ‪ ،‬ﻭﻛﺘـﺐ ﻣـﺎ ﻫـﻮ ﻛـﺎﺋﻦ ﺇﻟـﻰ ﻗﻴـﺎﻡ‬
‫ﺍﻟﺴﺎﻋﺔ‪ ،‬ﺛﻢ ﺇﻥ ﻫﺬﺍ ﺍﻟﻤﻜﺘﻮﺏ ﻣﺎ ﺷﺎء ﺍﷲ ﺃﻣﻀﺎﻩ ﻭﻗﻀﺎﻩ‪ ،‬ﻭﻣـﺎ ﺷـﺎء‬
‫ﺃﻥ ﻳﻤﺤﻮﻩ ﺑﻌﺪ ﺃﻥ ﻗﺪﺭﻩ ﻓﻬﻮ ﻛـﺬﻟﻚ ﺃﻳـﻀﺎ‪ ،‬ﻗـﺎﻝ ﺗﻌـﺎﻟﻰ‪¥ ﴿ :‬‬
‫]ﺍﻟﺮﻋﺪ‪.[39 :‬‬ ‫¦ § ¨ © ‪﴾® ¬ « ª‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺬي ﻗﺪﺭﻩ ﺍﷲ ﻣﻦ ﻋﻄـﺎء ﺃﻭ ﻣﻨـﻊ‪ ،‬ﻻ ﻳﻤﻠـﻚ ﺃﺣـﺪ ﺃﻥ‬
‫ﻋﻈﻢ ْ ُ‬
‫ﺷﺄﻧﻪ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﻌﻨـﻰ ﻣـﺎ ﺗﻘﻮﻟـﻪ‬ ‫ﻳﻘﻒ ﻓﻲ ﻭﺟﻬﻪ ﻣﻬﻤﺎ َ ُ َ‬
‫ﻣــﻦ ﺃﺫﻛــﺎﺭ ‪ -‬ﺑﻌــﺪ ﺭﻓــﻊ ﺭﺃﺳــﻚ ﻣــﻦ ﺍﻟﺮﻛــﻮﻉ ﻭﺑﻌــﺪ ﺍﻟﻔــﺮﺍﻍ ﻣــﻦ‬
‫ﺻ ﺗﻚ‪) :-‬ﺍﻟﻠﻬﻢ ﻻ ﻣﺎﻧﻊ ﻟﻤﺎ ﺃﻋﻄﻴﺖ‪ ،‬ﻭﻻ ﻣﻌﻄﻲ ﻟﻤﺎ ﻣﻨﻌﺖ‪ ،‬ﻭﻻ‬
‫ﻳﻨﻔﻊ ﺫﺍ ﺍﻟﺠﺪ ﻣﻨﻚ ﺍﻟﺠﺪ(‪ (2).‬ﻭﻳﻘﻮﻝ ﺳﻔﻴﺎﻥ ﺍﻟﺜـﻮﺭي‪ :‬ﺃﺗـﺪﺭﻭﻥ ﻣـﺎ‬
‫ﺗﻔــﺴﻴﺮ ﻻ ﺣــﻮﻝ ﻭﻻ ﻗــﻮﺓ ﺇﻻ ﺑــﺎﷲ؟ ﻳﻘــﻮﻝ‪ :‬ﻻ ﻳﻌﻄــﻲ ﺃﺣــﺪ ﺇﻻ ﻣــﺎ‬
‫)‪(3‬‬
‫ﺃﻋﻄﻴﺖ‪ ،‬ﻭﻻ ﻳﻘﻲ ﺃﺣﺪ ﺇﻻ ﻣﺎ ﻭﻗﻴﺖ‪.‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ )‪ (1990‬ﻭﺃﺻﻠﻪ ﻓﻲ ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪.(2972‬‬

‫)‪ (2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪ (6330‬ﻭﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪ (477‬ﻭﻣﻌﻨﻰ )ﻻ ﻳﻨﻔﻊ ﺫﺍ ﺍﻟﺠﺪ‪(...‬‬
‫ﺍﻹﻳﻤﺎﻥ ﻭﺍﻟﻄﺎﻋﺔ‪) .‬ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ‬
‫ُ‬ ‫ﻳﻨﻔﻌﻪ‬
‫ﻭﺇﻧﻤﺎ ُ‬ ‫ﺍﻟﻐﻨﻰ ﻣﻨﻚ ِ َ‬
‫ﻏﻨﺎﻩ ﱠ‬ ‫ﺃي‪ :‬ﻻ ﻳﻨﻔﻊ ﺫﺍ ِ َ‬
‫ﺍﻷﺛﻴﺮ ‪.(702/1‬‬
‫)‪ (3‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎء )‪.(10/7‬‬

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‫ﻭﻛﺬﺍ ﺍﻷﻣﺮ ﻓﻴﻤﺎ ﺃﺻﺎﺑﻚ ﺃﻭ ﺃﺧﻄﺄﻙ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺍﻟﻨﺒـﻲ ؜ ُﻳﻌﻠـﻢ‬
‫ﺻﻐﺎﺭ ﺍﻟﺼﺤﺎﺑﺔ‪) :‬ﻭﺍﻋﻠﻢ ﺃﻥ ﻣـﺎ ﺃﺻـﺎﺑﻚ ﻟـﻢ ﻳﻜـﻦ ﻟﻴﺨﻄﺌـﻚ‪ ،‬ﻭﻣـﺎ‬
‫)‪(1‬‬
‫ﺃﺧﻄﺄﻙ ﻟﻢ ﻳﻜﻦ ﻟﻴﺼﻴﺒﻚ(‪.‬‬

‫ﻭﺍﻷﻣﺮ ﻛﻤﺎ ﻗﺎﻝ ﻳﻌﻘﻮﺏ ﻋﻠﻴـﻪ ﺍﻟـﺴ ﻡ‪1 0/ . - ... ﴿:‬‬

‫‪] ﴾3 2‬ﻳﻮﺳﻒ‪ ،[64 :‬ﻓﻌﻠﻰ ﻣﺎﺫﺍ ﺗﺨﺎﻑ ﻭﺗﻘﻠﻖ ﻭﺗـﻀﻄﺮﺏ؟!‬
‫ﻭﻗــﺪ ﻋﻠﻤــﻚ ﻧﺒﻴــﻚ ؜‪) :‬ﻭﺍﻋﻠــﻢ ﺃﻥ ﺍﻷﻣــﺔ ﻟــﻮ ﺍﺟﺘﻤﻌــﺖ ﻋﻠــﻰ ﺃﻥ‬
‫ﻗﺪ ﻛﺘﺒـﻪ ﺍﷲ ﻋﻠﻴـﻚ‪ ،‬ﺭﻓﻌـﺖ‬ ‫ﻟﻢ ﻳﻀﺮﻭﻙ ﺇﻻ ﺑﺸ‬ ‫ﻳﻀﺮﻭﻙ ﺑﺸ‬
‫)‪(2‬‬
‫ﺍﻷﻗ ﻡ ﻭﺟﻔﺖ ﺍﻟﺼﺤﻒ(‪.‬‬
‫ﻫﺬﺍ ﻣﻦ ﺟﻬﺔ ﻗﻮﺓ ﺍﻻﻋﺘﻘﺎﺩ ﻭﻣﺘﺎﻧﺘـﻪ ﻭﺻـ ﺑﺘﻪ‪ ،‬ﻭﺛﻤـﺔ ﺃﻣـﺮ ﺁﺧـﺮ‬
‫ﻳﺘﻌﻠــﻖ ﺑﺎﻟــﺴﻠﻮﻙ ﻭﺍﻟﻘــﻮﻝ‪ ،‬ﻭﻫــﻮ ﺃﻥ ﻣــﺎ ﺗﺨﺎﻓــﻪ ﺃﻭ ﺗﺨــﺎﻑ ﻋﻠﻴــﻪ‪:‬‬
‫ﺍﺳﺘﻮﺩﻋﻪ ﻋﻨﺪ ﺭﺑﻚ‪ ،‬ﻓﻤﻦ ﺍﺳـﺘﻮﺩﻉ ﺍﷲ ﺷـﻴﺌﺎ ﻓﻠـﻦ ﺗـﻀﻴﻊ ﻭﺩﻳﻌﺘـﻪ‪،‬‬
‫ﻛﻤﺎ ﺣﺪﺙ ﺍﻟﻨﺒﻲ ؜ ﻋﻦ ﻟﻘﻤﺎﻥ ﺍﻟﺤﻜﻴﻢ ﺃﻧﻪ ﻗـﺎﻝ ﻻﺑﻨـﻪ ﻳﻮﻣـﺎ‪) :‬ﺇﻥ‬
‫)‪(3‬‬
‫ﺷﻴﺌﺎ ﺣﻔﻈﻪ(‪.‬‬
‫ﺍﷲ ‪ U‬ﺇﺫﺍ ﺍﺳﺘﻮﺩﻉ ً‬

‫)‪ (1‬ﺍﻟﻤﻌﺠﻢ ﺍﻟﻜﺒﻴﺮ ﻟﻠﻄﺒﺮﺍﻧﻲ )‪ ،(11080‬ﻭﻣﺴﻨﺪ ﻋﺒـﺪ ﺑـﻦ ﺣﻤﻴـﺪ )‪ ،(636‬ﻗـﺎﻝ ﺍﺑـﻦ‬
‫ﻣﺨﺘﺼﺮﺍ ﻭﻗﺎﻝ‪ :‬ﺣﺴﻦ ﺻﺤﻴﺢ‪ .‬ﺇﺗﺤﺎﻑ ﺍﻟﺨﻴﺮﺓ ﺍﻟﻤﻬـﺮﺓ‬
‫ً‬ ‫ﺣﺠﺮ‪ :‬ﻭﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬي‬
‫ﺑﺰﻭﺍﺋﺪ ﺍﻟﻤﺴﺎﻧﻴﺪ ﺍﻟﻌﺸﺮﺓ )‪.(135/7‬‬
‫)‪ (2‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ (2516‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫)‪ (3‬ﻣــﺴﻨﺪ ﺃﺣﻤــﺪ )‪ ،(5605‬ﺻــﺤﺤﻪ ﺃﺣﻤــﺪ ﺷــﺎﻛﺮ‪ ،‬ﻭﺍﻧﻈــﺮ ﺍﻟﺴﻠــﺴﻠﺔ ﺍﻟــﺼﺤﻴﺤﺔ‬
‫)‪.(2547‬‬

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 ‫ﺧ ﺻـــﺔ‪ :‬ﻣﺘـــﻰ ﻣـــﺎ ﻭﺟـــﺪﺕ ﺃﺷـــﻴﺎء ﺗﻮﻫﻤـــﺖ ﺍﻟـــﻨﻔﺲ‬
‫ﺿﻴﺎﻋﻬﺎ‪ ،‬ﻭﻗﻠﻘﺖ ﺑﺸﺄﻥ ﺍﺣﺘﻤﺎﻟﻴﺔ ﻓﻘـﺪﻫﺎ ﺃﻭ ﺗـﻀﺮﺭﻫﺎ‪ ،‬ﻓﻘـﻞ‪:‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺍﺳﺘﻮﺩﻋﻚ ﻭﻟﺪي ﺃﻭ ﺣﺎﺟﺘﻲ ﻳﺎ ﻣﻦ ﺇﺫﺍ ﺍﺳﺘﻮﺩﻋﺖ‬
‫ﺷـــﻴﺌﺎ ﺣﻔﻈﺘـــﻪ)‪ ،(1‬ﻭﺳـــﺘﺠﺪ ﺳـــﻜﻮﻥ ﺍﺿـــﻄﺮﺍﺑﻬﺎ ﻭﺣـــﺼﻮﻝ‬
‫ﻛﺄﻥ ﻣﺎء ﺑﺎﺭﺩﺍ ُﺳﻜﺐ ﻋﻠﻰ ﻗﻠﺒﻚ ﻓﺄﻃﻔﺄ ﺣـﺮﺍﺭﺓ‬
‫ﻃﻤﺄﻧﻴﻨﺘﻬﺎ‪ ...‬ﱠ‬
‫ﻭﻫﻤﻪ‪ ،‬ﻭﺷﺮﺍﺭﺓ ﻗﻠﻘﻪ‪ ،‬ﺛـﻢ ﻣـﻀﻴﺖ ﻓـﻲ ﺷـﺆﻭﻧﻚ ﺑﺜﻘـﺔ ﻋﺎﻟﻴـﺔ‬
‫ﻭﺍﻃﻤﺌﻨﺎﻥ ﺑﺪﻳﻊ‪.‬‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﻭﻟﻬﺬﺍ ﺃﺻﻞ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻛﻤـﺎ ﻗـﺎﻝ ؜‪) :‬ﻣـﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳـﺴﺎﻓﺮ ﻓﻠﻴﻘـﻞ ﻟﻤـﻦ‬
‫ﻳﺨﻠﻒ‪ :‬ﺃﺳﺘﻮﺩﻋﻜﻢ ﺍﷲ ﺍﻟﺬي ﻻ ﺗـﻀﻴﻊ ﻭﺩﺍﺋﻌـﻪ()ﺍﻟﺴﻠـﺴﻠﺔ ﺍﻟـﺼﺤﻴﺤﺔ ‪،51/1‬‬ ‫ُ ﱢ ُ‬
‫ﻭﺃﺻﻠﻪ ﻓـﻲ ﺳـﻨﻦ ﺍﺑـﻦ ﻣﺎﺟـﻪ )‪ (2295‬ﻭﺇﺫﺍ ﻛـﺎﻥ ﻫـﺬﺍ ﻭﺍﺭﺩ ﺑﺨـﺼﻮﺹ ﺍﻟـﺴﻔﺮ‪،‬‬
‫ﻓﺤﺪﻳﺚ )ﺇﻥ ﺍﷲ ﺇﺫﺍ ﺍﺳﺘﻮﺩﻉ ﺷﻴﺌﺎ ﺣﻔﻈﻪ( – ﻭﻗﺪ ﻣﻀﻰ ﺗﺨﺮﻳﺠﻪ ‪ -‬ﻳﺪﻝ ﻋﻠﻰ‬
‫ﻋﻤﻮﻡ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬

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 ‫)‪(17‬‬
‫ﻟﻴﻐﺎﻥ ﻋﻠﻰ ﻗﻠﺒﻲ‬
‫ﻻ ﻳﻌﻄﻴﻪ !‬ ‫ﻓﺎﻗﺪ ﺍﻟﺸ‬
‫ﻋﺒﺎﺭﺓ ﻣﻦ ﻣﻌﻴﻦ ﺃﻣﺜﺎﻟﻨﺎ‪ ،‬ﻭَﺗ ِﺮﺩ ﻛﺜﻴﺮﺍ ﻋﻠﻰ ﺃﻟـﺴﻨﺘﻨﺎ‪ ،‬ﻭﻫـﻲ ﻋﻠـﻰ‬
‫ﻗﺪﺭ ﻛﺒﻴﺮ ﻣﻦ ﺍﻟﺼﻮﺍﺏ ﻭﺍﻟﻮﺍﻗﻌﻴﺔ‪.‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﻳﻮﻣﺎ‬ ‫ﻭﺃﻗﻮﻝ ﺃﻳﻀﺎ‪ :‬ﻓﺎﻗﺪ ﺍﻟﺸ ‪َ ،‬ﻳ ْﻌُﻈﻢ ﺃﺛﺮ ﻓﻘﺪﻩ ﻟﻠﺸ‬
‫ﻣﻦ ﺍﻷﻳﺎﻡ ﻓﻲ ﻳﺪﻩ‪ ،‬ﻳﺘﻤﺘﻊ ﺑﻪ ﻭﻳﻨﻌﻢ ﺑﻪ ﺛﻢ ﻳﻔﻘﺪﻩ‪.‬‬
‫ﻭﻟﺬﺍ ﻓﺈﻧﻚ ﺗﺠﺪ ﺣﺰﻥ ﻣﻦ ﻓﻘﺪ ﻭﻟـﺪﺍ ﺑﻤﻮﺗـﻪ‪ ،‬ﻟـﻴﺲ ﻛﺤـﺰﻥ ﻣـﻦ‬
‫ﻋﺪﻡ ﻭﻟﺪﺍ ﻟﻌﻘﻤﻪ‪ ،‬ﻓﺎﻷﻭﻝ ﻣﺼﻴﺒﺘﻪ ﺃﻋﻈﻢ ﻭﺣﺰﻧﻪ ﺃﻋﻤﻖ‪.‬‬
‫ﻳﻘﻮﺩﻧﺎ ﻫﺬﺍ ﺍﻟﻤﺪﺧﻞ ﺍﻟﻤﻬﻢ ﺇﻟﻰ ﻗـﻀﻴﺔ ﻣﻬﻤـﺔ ﺗﺘﻌﻠـﻖ ﻓـﻲ ﺳـﺎﺋﺮ‬
‫ﻣﻦ ﺳﻠﻚ ﻃﺮﻳﻖ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻛﻤﻦ ﺩﺍﻭﻡ ﻋﻠـﻰ ﺃﺫﻛـﺎﺭ ﺍﻟـﺼﺒﺎﺡ‬
‫ﻭﺍﻟﻤﺴﺎء‪ ،‬ﺃﻭ ﺍﻟﺴﻨﻦ ﺍﻟﺮﻭﺍﺗـﺐ‪ ،‬ﺃﻭ ﻗـﺮﺍءﺓ ﻭﺭﺩ ﻣـﻦ ﺍﻟﻘـﺮﺁﻥ‪ ،‬ﺃﻭ ﻗﻴـﺎﻡ‬
‫ﻟﻴﻞ‪ ...‬ﺇﻟﺦ‪ ،‬ﺛﻢ ﺍﻧﻘﻄﻊ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﻴﻨﻈﺮ ﻓﻲ ﻧﻔـﺴﻪ ﻓﻴﺠـﺪ ﺃﻥ ﺛﻤـﺔ‬
‫ﺿﻴﻖ ﺧﻴﻢ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻻ ﻳﺪﺭي ﻣﺎ ﻣﺼﺪﺭﻩ ﺃﻭ ﺳﺒﺒﻪ‪.‬‬
‫ﺭﺑـﻂ ﻫـﺬﺍ ﺍﻟـﻀﻴﻖ‬
‫َ‬ ‫ﻭﻳﺤﺮﺹ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺃﻥ ُﻳﺒﻌﺪ ﻋـﻦ ﻓﻜـﺮﻩ‬
‫ﺑﺘﺮﻙ ﺍﻟﺨﻴﺮ ﺍﻟﺬي ﻛﺎﻥ ﻳﻤﺎﺭﺳﻪ‪ ،‬ﻭﻳﻠﻘﻲ ﻓﻲ ﺭﻭﻋﻪ ﺷﺒﻬﺔ ﺍﻟﻨﻈـﺮ ﺇﻟـﻰ‬
‫ﺣﺎﻝ ﺃﻫﻞ ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﺪﻧﻴﺎ‪ ،‬ﻛﻴﻒ ﻳﻀﺤﻜﻮﻥ ﻭﻳﻔﺮﺣﻮﻥ ﻭﻳـﺴﺘﻤﺘﻌﻮﻥ‬
‫ﻣﻊ ﺃﻧﻬﻢ ﻣﻨﺼﺮﻓﻮﻥ ﻋﻦ ﺍﻟﺨﻴﺮ ﻓﺮﺿﺎ ﻭﻧﻔ ‪..‬؟!‬

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‫ﻭﻣﺎ ﻋﻠﻢ ﺍﻟﻤﺴﻜﻴﻦ ﺃﻥ ﻫﺆﻻء ُﻋ ﱢﺠﻠﺖ ﻟﻬﻢ ﺣﺴﻨﺎﺗﻬﻢ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﺃﻧﻬﻢ ﻻ ﻳﺸﻌﺮﻭﻥ ﺑﻤﺎ ﻳﺸﻌﺮ ﺑﻪ ﻷﻧﻬﻢ ﻣﺎ ﺟﺮﺑـﻮﻩ ﺃﺻـ ‪ ،‬ﻓﻐﻔﻠـﺘﻬﻢ‬
‫ﻋﻤﻴﻘﺔ ﻣﺘﺠﺬﺭﺓ‪.‬‬
‫ﻓﺎﻟﺨﻴﺮ ﻫﻮ ﺍﻟﻤﺪﺍﻭﻣﺔ ﻋﻠﻰ ﺍﻟﺨﻴﺮ ﻭﺇﻥ ﻗﻞ‪ ،‬ﻭﻋﺪﻡ ﺗﺮﻛﻪ ﺑﺎﻟﻜﻠﻴﺔ‪،‬‬
‫ﻭﻗﻠﻴﻞ ﺩﺍﺋﻢ ﺧﻴﺮ ﻣﻦ ﻛﺜﻴﺮ ﻣﻨﻘﻄﻊ‪ ،‬ﻣﻊ ﺍﻟﻨﻈﺮ ﻓﻲ ﺍﻟﻤﻌﺎﺻﻲ ﺍﻟﻄﺎﺭﺋـﺔ‬
‫ﺃﻭ ﺍﻟﺘﻲ ﻟﻢ ﻳﺘﻢ ﺍﻟﺘﺨﻠﺺ ﻣﻨﻬﺎ ﻷﻧﻬﺎ ﻫﻲ ﺍﻟﺤﺎﺟﺒﺔ ﻋﻦ ﺫﻟﻚ ﺍﻟﺨﻴﺮ‪،‬‬
‫ﺍﻟﻤﻌﻴﻘﺔ ﻟﻪ‪.‬‬
‫ﺍﻟﺼﺎﺩﺓ ﻋﻨﻪ‪ُ ،‬‬
‫ـﻀﻴُﻖ َﺿـ ْ ً‬
‫ـﻴﻔﺎ ﻋﻠــﻰ ﻗﻠﺒــﻪ ﺑ ـ ﺳــﺒﺐ ﻭﻻ ﻣﻴﻌــﺎﺩ‪،‬‬ ‫ﻓﻤــﻦ َﺣـ ﱠـﻞ ﺍﻟـ ﱢ‬
‫ﻓﻠﻴﺒﺎﺭﺯﻩ ﺑﻜﺜﺮﺓ ﺍﻟﺬﻛﺮ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ ﻟﺮﺏ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻬﺬﺍ ﻣﺴﻠﻚ ﻧﺒـﻮي‬
‫ﻳﺤﻜﻴﻪ ﺃﻓﻀﻞ ﺧﻠـﻖ ﺍﷲ ﻭﺃﺣـﺒﻬﻢ ﺇﻟﻴـﻪ ﺣﻴـﺚ ﻳﻘـﻮﻝ‪ ) :‬ﺇﻧـﻪ ﻟﻴﻐـﺎﻥ‬
‫)‪(1‬‬
‫ﻋﻠﻰ ﻗﻠﺒﻲ‪ ،‬ﻭﺇﻧﻲ ﻷﺳﺘﻐﻔﺮ ﺍﷲ ﻓﻲ ﺍﻟﻴﻮﻡ ﻣﺎﺋﺔ ﻣﺮﺓ (‪.‬‬
‫" ﻭﺍﻟﻐﻴﻦ‪ :‬ﺍﻟﻐﻴﻢ‪ ،‬ﺃﺭﺍﺩ ﻣﺎ ﻳﻐﺸﺎﻩ ﻣﻦ ﺍﻟﺴﻬﻮ ﺍﻟﺬي ﻻ ﻳﺨﻠـﻮ ﻣﻨـﻪ‬
‫ﺍﻟﺒﺸﺮ‪ ،‬ﻷﻥ ﻗﻠﺒﻪ ﺃﺑﺪﺍ ﻛﺎﻥ ﻣﺸﻐﻮﻻ ﺑﺎﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻓﺈﻥ َﻋَﺮﺽ ﻟـﻪ ﻭﻗﺘـﺎ‬
‫ﻋﺎﺭﺽ ﺑﺸﺮي ﻳﺸﻐﻠﻪ ﻣﻦ ﺃﻣﻮﺭ ﺍﻷﻣﺔ ﻭﺍﻟﻤﻠـﺔ ﻭﻣـﺼﺎﻟﺤﻬﻤﺎ‪ ،‬ﻋـﺪ‬ ‫ٌ‬ ‫ﻣﺎ‬
‫)‪(2‬‬
‫ﺇﻟﻰ ﺍﻻﺳﺘﻐﻔﺎﺭ"‪.‬‬ ‫ﺫﻟﻚ ﺫﻧﺒﺎ ﻭﺗﻘﺼﻴﺮﺍ ﻓﻴﻔ‬
‫ﻭﻗﺎﻝ ﺍﻟﺴﻔﺎﺭﻳﻨﻲ‪ ..» :‬ﻭﻗﻴـﻞ‪ :‬ﺍﻟﻤـﺮﺍﺩ ﺍﻟﻔﺘـﺮﺍﺕ ﻭﺍﻟﻐﻔـ ﺕ ﻋـﻦ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(2702‬‬

‫)‪ (2‬ﺍﻟﻨﻬﺎﻳﺔ ﻻﺑﻦ ﺍﻷﺛﻴﺮ )‪.(759/3‬‬

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‫ﻓﺘﺮ ﻋﻨﻪ ﺃﻭ ﻏﻔﻞ ﻋﺪ ﺫﻟـﻚ‬
‫ﺍﻟﺬﻛﺮ ﺍﻟﺬي ﻛﺎﻥ ﺷﺄﻧﻪ ﺍﻟﺪﻭﺍﻡ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ َ َ‬
‫)‪(1‬‬
‫ً‬
‫ﺫﻧﺒﺎ ﻓﺎﺳﺘﻐﻔﺮ ﻣﻨﻪ«‪.‬‬
‫ـﺐ ﺇﻳﻤﺎﻧـ ًـﺎ ﻭﺗﻌﻈﻴﻤـ ًـﺎ ﷲ ﺗﻌــﺎﻟﻰ ﺇﻻ‬
‫ﺧ ﺻـﺔ‪ :‬ﻣــﺎ ﺍﻣــﺘﻸ ﻗﻠـ ٌ‬
‫ﻭﻋﻠﻢ ﺃﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﻟﻜﺜﻴﺮ ﺳﺒﺐ ﺭﺋﻴﺲ ﻟﻠﺴﻌﺎﺩﺓ‪ ،‬ﺑﻞ ﺍﻟﺨﻴﺮ‬
‫ﻣﻮﻗـــﻮﻑ ﻋﻠﻴـــﻪ‪! * Ó Ò Ñ Ð Ï Î﴿ :‬‬
‫"‪-,+ * )('& *$ #‬‬
‫‪] ﴾ .‬ﻧﻮﺡ‪.[١٢ - ١٠ :‬‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﻏﺬﺍء ﺍﻷﻟﺒﺎﺏ ﻓﻲ ﺷﺮﺡ ﻣﻨﻈﻮﻣﺔ ﺍﻵﺩﺍﺏ )ﺹ ‪.(378‬‬

‫‪70‬‬
 ‫)‪(18‬‬
‫ﺐءٌ ﻣﻦ ﻋﻤﻞ ﺻﺎﻟﺢ‬ ‫َ‬
‫ﺧ ْ‬
‫ﺃﻣﺮ ﺍﷲ ‪ U‬ﺑﺎﻹﺧ ﺹ ﻓﻲ ﻋﺒﺎﺩﺗﻪ‪ ،‬ﻭﻳﻜﻔﻲ ﺃﻥ ﻧﻨﻘﻞ ﻫﻨـﺎ ﻗﻮﻟـﻪ‬
‫ﺗﻌــــــــﺎﻟﻰ‪r q p o n m l k j i h ﴿:‬‬
‫‪] ﴾x wvut s‬ﺍﻟﺒﻴﻨﺔ‪.[5 :‬‬

‫ﻭﻣﻦ ﻫﻨﺎ ﻓﻘـﺪ ﺍﺗﻔـﻖ ﺍﻟﻌﻠﻤـﺎء ﻋﻠـﻰ ﺃﻥ ﻟﻘﺒـﻮﻝ ﺍﻟﻌﺒـﺎﺩﺓ ﺷـﺮﻃﺎﻥ‪:‬‬

‫)‪(1‬‬
‫ﺍﻹﺧ ﺹ ﷲ ﺗﻌﺎﻟﻰ‪ ،‬ﻭﺍﻟﻤﺘﺎﺑﻌﺔ ﻟﻠﺮﺳﻮﻝ ؜‪.‬‬
‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﺍﻟﺨ ﺹ ﻣﻦ ﺻـﻮﺍﺭﻑ ﺍﻹﺧـ ﺹ ﻗـﺪ ﻻ ﻳﺤـﺴﻨﻪ‬
‫ﺍﻟﻌﺎﺑﺪ ﻓﻲ ﻛﻞ ﻣﺮﺓ‪ ،‬ﻓﺘﺘـﺄﺭﺟﺢ ﺍﻟـﻨﻔﺲ ﻓـﻲ ﺗﻤﻜﻨﻬـﺎ ﻣـﻦ ﺍﻹﺧـ ﺹ‬
‫ﻭﺗﻬــﺬﻳﺒﻬﺎ ﻣــﻦ ﺍﻟﺮﻳــﺎء ﻭﺍﻟــﺴﻤﻌﺔ ﻭﺣــﺐ ﺍﻟﻤﺪﺣــﺔ ﻭﺍﻟﺘﻄﻠــﻊ ﻟﻠﻐﻴــﺮ‬
‫ﺑﺤﺴﺐ ﻗﻮﺓ ﺇﻳﻤﺎﻧﻬﺎ ﻭﻗﺖ ﺍﻟﺘﻌﺒﺪ ﺃﻭ ﺿﻌﻔﻪ‪.‬‬
‫ﻛﻤــﺎ ﺃﻧﻬــﺎ ﺇﺫﺍ ﺗﻐﻠﺒــﺖ ﻋﻠــﻰ ﻧــﻮﺍ ﺍﻟــﻨﻔﺲ ﻭﻧﺰﻏــﺎﺕ ﺍﻟــﺸﻴﻄﺎﻥ‬
‫ﻭﺃﺧﻠــﺼﺖ ﺃﺛﻨــﺎء ﺃﺩﺍء ﺍﻟﻌﺒــﺎﺩﺓ‪ ،‬ﻗــﺪ ﻻ ﻳــﺆﻣﻦ ﻋﻠﻴﻬــﺎ ﻣــﻦ ﺷــﻮﺍﺋﺐ‬
‫ﺍﻹﺧــ ﺹ ﺑﻌــﺪ ﺍﻟﻔــﺮﺍﻍ ﻣــﻦ ﺍﻟﻌﻤــﻞ ﻭﻇﻬــﻮﺭ ﺁﺛــﺎﺭﻩ ﻋﻠــﻰ ﺍﻟﻮﺟــﻪ‬
‫ﻭﺍﻟﺴﻤﺖ ﻭﺍﻟﻨﻔﺲ!‬
‫ﻭﺣﻴﻨﺌــﺬ ﻻﺑــﺪ ﺃﻥ ﺗــﻮﻃﻦ ﺍﻟــﻨﻔﺲ ﻋﻠــﻰ ﻋﺒــﺎﺩﺍﺕ ﺍﻟــﺴﺮ‪ ،‬ﻭﺃﻥ‬
‫ﺗﺘﺨﻔﻰ ﻓﻴﻤﺎ ﻳﻤﻜﻦ ﺇﺧﻔﺎﺅﻩ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻛﺎﻟﺘﻄﻮﻋﺎﺕ ﻭﻗﻴﺎﻡ ﺍﻟﻠﻴـﻞ‬

‫)‪ (1‬ﺍﻧﻈﺮ‪ :‬ﻟﻘﺎءﺍﺕ ﺍﻟﺒﺎﺏ ﺍﻟﻤﻔﺘﻮﺡ ﻻﺑﻦ ﻋﺜﻴﻤﻴﻦ )‪.(90/2‬‬

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‫ﻭﻧﺤﻮ ﺫﻟﻚ‪ ،‬ﻓﻤﻦ ﻭﺟﺪ ﻧﻔﺴﻪ ُﻣﺤﺒـﺔ ﻟﻠﺘﻌﺒـﺪ ﻓـﻲ ﺍﻟﺨﻔـﺎء ﺃﻛﺜـﺮ ﻣـﻦ‬
‫ﺍﻟﻌﻠﻦ ﻓﻘﺪ ﻟﻤﺲ ﺑﻴﺪﻳﻪ ﺣﻘﻴﻘﺔ ﺍﻹﺧ ﺹ‪.‬‬
‫ﻭﻫﺬﺍ ﻣﻌﻨﻰ ﻗﻮﻝ ﺍﻟﻨﺒﻲ ؜‪ ) :‬ﻣﻦ ﺍﺳﺘﻄﺎﻉ ﺃﻥ ﻳﻜـﻮﻥ ﻟـﻪ ﺧـﺐء‬
‫]ﺃي‪ :‬ﺷـــ ﻣﺨﺒـــﻮء ﺃي ﻣـــﺪﺧﺮ ﻋﻨـــﺪ ﺍﷲ[ ﻣـــﻦ ﻋﻤـــﻞ ﺻـــﺎﻟﺢ‬
‫)‪(1‬‬
‫ﻓﻠﻴﻔﻌﻞ(‪.‬‬
‫ﻓﺎﻟﺨﺒﻴﺌﺔ ﻫﺬﻩ ﻫﻲ ﺍﻟﻤﻌﻮﻝ ﻋﻠﻴـﻪ ﻣـﻦ ﺍﻷﻋﻤـﺎﻝ ﻓـﻲ ﺍﻵﺧـﺮﺓ‪ ،‬ﺇﺫ‬
‫ﺍﻟﻨﻮﺍﻳــﺎ ﺍﻟــﺴﻴﺌﺔ ﻟــﻢ ﻳــﺴﻠﻢ ﻣﻨﻬــﺎ ﻳﻮﻣﺌــﺬ ﺍﻟﻌــﺎﻟﻢ ﻭﻗــﺎﺭﺉ ﺍﻟﻘــﺮﺁﻥ‬
‫ﻭﺍﻟﻤﺠﺎﻫﺪ‪ ،‬ﻓﻜﻴﻒ ﺑﻤﻦ ﺩﻭﻧﻬﻢ؟!‬
‫ﻳﻘﻮﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺳﻤﻌﺖ ﺭﺳـﻮﻝ ﺍﷲ ؜ ﻳﻘـﻮﻝ‪:‬‬
‫ﺃﻭﻝ ﺍﻟﻨﺎﺱ ﻳﻘﻀﻰ ﻟﻬﻢ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺛ ﺛﺔ‪:‬‬
‫ﺭﺟﻞ ﺍﺳﺘﺸﻬﺪ‪ ،‬ﻓﺄﺗﻲ ﺑﻪ ﻓﻌﺮﻓﻪ ﻧﻌﻤﻪ ﻓﻌﺮﻓﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤـﺎ ﻋﻤﻠـﺖ‬
‫ﻓﻴﻬﺎ؟ ﻗﺎﻝ‪ :‬ﻗﺎﺗﻠﺖ ﻓﻴﻚ ﺣﺘﻰ ﺍﺳﺘـﺸﻬﺪﺕ‪ .‬ﻗـﺎﻝ‪ :‬ﻛـﺬﺑﺖ‪ ،‬ﻭﻟﻜﻨـﻚ‬
‫ﻗﺎﺗﻠﺖ ﻟﻴﻘﺎﻝ ﻓ ﻥ ﺟﺮيء ﻓﻘﺪ ﻗﻴﻞ‪ ،‬ﺛﻢ ﺃﻣﺮ ﺑﻪ ﻓﺴﺤﺐ ﻋﻠﻰ ﻭﺟﻬﻪ‬
‫ﺣﺘﻰ ﺃﻟﻘﻲ ﻓﻲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻭﺭﺟﻞ ﺗﻌﻠﻢ ﺍﻟﻌﻠﻢ ﻭﻋﻠﻤﻪ ﻭﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓـﺄﺗﻲ ﺑـﻪ ﻓﻌﺮﻓـﻪ ﻧﻌﻤـﻪ‬
‫ﻓﻌﺮﻓﻬﺎ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﻋﻤﻠﺖ ﻓﻴﻬﺎ؟ ﻗﺎﻝ‪ :‬ﺗﻌﻠﻤﺖ ﺍﻟﻌﻠﻢ ﻭﻋﻠﻤﺘﻪ ﻭﻗﺮﺃﺕ‬
‫ﻓﻴﻚ ﺍﻟﻘﺮﺁﻥ‪ .‬ﻗـﺎﻝ‪ :‬ﻛـﺬﺑﺖ‪ ،‬ﻭﻟﻜﻨـﻚ ﺗﻌﻠﻤـﺖ ﺍﻟﻌﻠـﻢ ﻟﻴﻘـﺎﻝ ﻋـﺎﻟﻢ‪،‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ ﻟﻸﻟﺒﺎﻧﻲ )‪ ،(6018‬ﻭﺍﻟﺸﺮﺡ ﻣﻦ ﺍﻟﺘﻴﺴﻴﺮ ﺑﺸﺮﺡ ﺍﻟﺠﺎﻣﻊ ﺍﻟـﺼﻐﻴﺮ‬

‫ﻟﻠﻤﻨﺎﻭﻯ )‪.(765/2‬‬

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‫ﻭﻗﺮﺃﺕ ﺍﻟﻘﺮﺁﻥ ﻟﻴﻘﺎﻝ ﻗﺎﺭﺉ‪ ،‬ﻓﻘـﺪ ﻗﻴـﻞ‪ ،‬ﺛـﻢ ﺃﻣـﺮ ﺑـﻪ ﻓـﺴﺤﺐ ﻋﻠـﻰ‬
‫ﻭﺟﻬﻪ ﺣﺘﻰ ﺃﻟﻘﻲ ﻓﻲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻭﺭﺟﻞ ﻭﺳﻊ ﺍﷲ ﻋﻠﻴﻪ ﻭﺃﻋﻄﺎﻩ ﻣﻦ ﺃﺻﻨﺎﻑ ﺍﻟﻤﺎﻝ ﻛﻠﻪ‪ ،‬ﻓـﺄﺗﻲ ﺑـﻪ‬
‫ﻓﻌﺮﻓﻪ ﻧﻌﻤﻪ ﻓﻌﺮﻓﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣـﺎ ﻋﻤﻠـﺖ ﻓﻴﻬـﺎ؟ ﻗـﺎﻝ‪ :‬ﻣـﺎ ﺗﺮﻛـﺖ ﻣـﻦ‬
‫ﺳﺒﻴﻞ ﺗﺤﺐ ﻛﻤﺎ ﺃﺭﺩﺕ ﺃﻥ ﻳﻨﻔﻖ ﻓﻴﻬﺎ ﺇﻻ ﺃﻧﻔﻘـﺖ ﻓﻴﻬـﺎ ﻟـﻚ‪ .‬ﻗـﺎﻝ‪:‬‬
‫ﻛﺬﺑﺖ‪ ،‬ﻭﻟﻜﻦ ﻟﻴﻘﺎﻝ ﺇﻧﻪ ﺟﻮﺍﺩ‪ ،‬ﻓﻘﺪ ﻗﻴﻞ‪ ،‬ﺛﻢ ﺃﻣﺮ ﺑﻪ ﻓﺴﺤﺐ ﻋﻠـﻰ‬
‫)‪(1‬‬
‫ﻭﺟﻬﻪ ﻓﺄﻟﻘﻲ ﻓﻲ ﺍﻟﻨﺎﺭ‪.‬‬
‫ﻛﻤــﺎ ﺃﻧﻬــﺎ – ﺃي ﺍﻟﺨﺒﻴﺌــﺔ ‪ -‬ﻫــﻲ ﺍﻟﻤﺮﺗﻜــﺰ ﺇﺫﺍ ﺯﻟــﺖ ﺍﻟﻘــﺪﻡ ﻓــﻲ‬
‫ﺍﻟــﺪﻧﻴﺎ ﻭﺣﻠــﺖ ﺍﻟﻤــﺼﻴﺒﺔ ﺑــﺴﺒﺒﻬﺎ‪ ،‬ﻛﻤــﺎ ﺍﺭﺗﻜــﺰ ﻋﻠﻴﻬــﺎ ﺍﻟﺜ ﺛــﺔ ﻓــﻲ‬
‫ﺍﻟﻐﺎﺭ‪ ،‬ﻓﺎﻧﻔﺮﺟﺖ ﺍﻟﺼﺨﺮﺓ ﻭﻧﺠﻮ ﺑﺄﻋﺠﻮﺑﺔ‪.‬‬
‫ﺭﻭﻯ ﺍﺑﻦ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻥ ﺭﺳـﻮﻝ ﺍﷲ ؜ ﻗـﺎﻝ‪ :‬ﺑﻴﻨﻤـﺎ‬
‫ﺛ ﺛﺔ ﻧﻔﺮ ﻣﻤﻦ ﻛﺎﻥ ﻗـﺒﻠﻜﻢ ﻳﻤـﺸﻮﻥ‪ ،‬ﺇﺫ ﺃﺻـﺎﺑﻬﻢ ﻣﻄـﺮ ﻓـﺄﻭﻭﺍ ﺇﻟـﻰ‬
‫ﻏﺎﺭ ﻓﺎﻧﻄﺒﻖ ﻋﻠﻴﻬﻢ‪ .‬ﻓﻘﺎﻝ ﺑﻌـﻀﻬﻢ ﻟـﺒﻌﺾ‪ :‬ﺇﻧـﻪ ﻭﺍﷲ ﻳـﺎ ﻫـﺆﻻء ﻻ‬
‫ﻳﻨﺠﻴﻜﻢ ﺇﻻ ﺍﻟـﺼﺪﻕ‪ ،‬ﻓﻠﻴـﺪﻉ ﻛـﻞ ﺭﺟـﻞ ﻣـﻨﻜﻢ ﺑﻤـﺎ ﻳﻌﻠـﻢ ﺃﻧـﻪ ﻗـﺪ‬
‫ﺻﺪﻕ ﻓﻴﻪ‪.‬‬
‫ﻓﻘﺎﻝ ﻭﺍﺣﺪ ﻣﻨﻬﻢ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﻧﻪ ﻛﺎﻥ ﻟﻲ ﺃﺟﻴﺮ ﻋﻤـﻞ‬
‫ﻟﻲ ﻋﻠﻰ ﻓـﺮﻕ ﻣـﻦ ﺃﺭﺯ‪ ،‬ﻓـﺬﻫﺐ ﻭﺗﺮﻛـﻪ‪ ،‬ﻭﺃﻧـﻲ ﻋﻤـﺪﺕ ﺇﻟـﻰ ﺫﻟـﻚ‬
‫ﺍﻟﻔﺮﻕ ﻓﺰﺭﻋﺘﻪ ﻓﺼﺎﺭ ﻣﻦ ﺃﻣﺮﻩ ﺃﻧﻲ ﺍﺷﺘﺮﻳﺖ ﻣﻨﻪ ﺑﻘـﺮﺍ‪ ،‬ﻭﺃﻧـﻪ ﺃﺗـﺎﻧﻲ‬

‫)‪ (1‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪ (3137‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

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‫ﻳﻄﻠﺐ ﺃﺟﺮﻩ ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺍﻋﻤﺪ ﺇﻟﻰ ﺗﻠﻚ ﺍﻟﺒﻘﺮ ﻓﺴﻘﻬﺎ‪ .‬ﻓﻘﺎﻝ ﻟﻲ‪ :‬ﺇﻧﻤﺎ‬
‫ﻟﻲ ﻋﻨﺪﻙ ﻓﺮﻕ ﻣﻦ ﺃﺭﺯ‪ .‬ﻓﻘﻠﺖ ﻟﻪ‪ :‬ﺍﻋﻤﺪ ﺇﻟﻰ ﺗﻠﻚ ﺍﻟﺒﻘﺮ‪ ،‬ﻓﺈﻧﻬﺎ ﻣـﻦ‬
‫ﺫﻟﻚ ﺍﻟﻔﺮﻕ ﻓﺴﺎﻗﻬﺎ‪ .‬ﻓﺈﻥ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﻧﻲ ﻓﻌﻠﺖ ﺫﻟﻚ ﻣﻦ ﺧﺸﻴﺘﻚ؛‬
‫ﻓﻔﺮﺝ ﻋﻨﺎ‪ ،‬ﻓﺎﻧﺴﺎﺣﺖ ﻋﻨﻬﻢ ﺍﻟﺼﺨﺮﺓ‪.‬‬
‫ﻓﻘﺎﻝ ﺍﻵﺧﺮ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﻧـﻪ ﻛـﺎﻥ ﻟـﻲ ﺃﺑـﻮﺍﻥ ﺷـﻴﺨﺎﻥ‬
‫ﻛﺒﻴﺮﺍﻥ‪ ،‬ﻓﻜﻨﺖ ﺁﺗﻴﻬﻤﺎ ﻛﻞ ﻟﻴﻠـﺔ ﺑﻠـﺒﻦ ﻏـﻨﻢ ﻟـﻲ‪ ،‬ﻓﺄﺑﻄـﺄﺕ ﻋﻠﻴﻬﻤـﺎ‬
‫ﻟﻴﻠــﺔ ﻓﺠﺌــﺖ ﻭﻗــﺪ ﺭﻗــﺪﺍ‪ ،‬ﻭﺃﻫﻠــﻲ ﻭﻋﻴــﺎﻟﻲ ﻳﺘــﻀﺎﻏﻮﻥ ﻣــﻦ ﺍﻟﺠــﻮﻉ‪،‬‬
‫ﻓﻜﻨــﺖ ﻻ ﺃﺳــﻘﻴﻬﻢ ﺣﺘــﻰ ﻳــﺸﺮﺏ ﺃﺑــﻮﺍي‪ ،‬ﻓﻜﺮﻫــﺖ ﺃﻥ ﺃﻭﻗﻈﻬﻤــﺎ‬
‫ﻭﻛﺮﻫﺖ ﺃﻥ ﺃﺩﻋﻬﻤﺎ ﻓﻴﺴﺘﻜﻨﺎ ﻟﺸﺮﺑﺘﻬﻤﺎ‪ ،‬ﻓﻠﻢ ﺃﺯﻝ ﺃﻧﺘﻈﺮ ﺣﺘﻰ ﻃﻠـﻊ‬
‫ﺍﻟﻔﺠﺮ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﺗﻌﻠﻢ ﺃﻧﻲ ﻓﻌﻠﺖ ﺫﻟﻚ ﻣﻦ ﺧﺸﻴﺘﻚ؛ ﻓﻔـﺮﺝ ﻋﻨـﺎ‪،‬‬
‫ﻓﺎﻧﺴﺎﺣﺖ ﻋﻨﻬﻢ ﺍﻟﺼﺨﺮﺓ ﺣﺘﻰ ﻧﻈﺮﻭﺍ ﺇﻟﻰ ﺍﻟﺴﻤﺎء‪.‬‬
‫ﻓﻘﺎﻝ ﺍﻵﺧﺮ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻥ ﻛﻨـﺖ ﺗﻌﻠـﻢ ﺃﻧـﻪ ﻛـﺎﻥ ﻟـﻲ ﺍﺑﻨـﺔ ﻋـﻢ ﻣـﻦ‬
‫ﺃﺣﺐ ﺍﻟﻨﺎﺱ ﺇﻟـﻲ‪ ،‬ﻭﺃﻧـﻲ ﺭﺍﻭﺩﺗﻬـﺎ ﻋـﻦ ﻧﻔـﺴﻬﺎ ﻓﺄﺑـﺖ ﺇﻻ ﺃﻥ ﺁﺗﻴﻬـﺎ‬
‫ﺑﻤﺎﺋــﺔ ﺩﻳﻨــﺎﺭ‪ ،‬ﻓﻄﻠﺒﺘﻬــﺎ ﺣﺘــﻰ ﻗــﺪﺭﺕ ﻓﺄﺗﻴﺘﻬــﺎ ﺑﻬــﺎ ﻓــﺪﻓﻌﺘﻬﺎ ﺇﻟﻴﻬــﺎ‬
‫ﻓﺄﻣﻜﻨﺘﻨﻲ ﻣﻦ ﻧﻔﺴﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﻗﻌﺪﺕ ﺑﻴﻦ ﺭﺟﻠﻴﻬﺎ ﻗﺎﻟﺖ‪ :‬ﺍﺗﻖ ﺍﷲ‪ ،‬ﻭﻻ‬
‫ﺗﻔﺾ ﺍﻟﺨﺎﺗﻢ ﺇﻻ ﺑﺤﻘﻪ‪ .‬ﻓﻘﻤﺖ ﻭﺗﺮﻛـﺖ ﺍﻟﻤﺎﺋـﺔ ﺩﻳﻨـﺎﺭ‪ ،‬ﻓـﺈﻥ ﻛﻨـﺖ‬
‫ﺗﻌﻠﻢ ﺃﻧﻲ ﻓﻌﻠﺖ ﺫﻟﻚ ﻣﻦ ﺧـﺸﻴﺘﻚ؛ ﻓﻔـﺮﺝ ﻋﻨـﺎ‪ ،‬ﻓﻔـﺮﺝ ﺍﷲ ﻋـﻨﻬﻢ‬
‫)‪(1‬‬
‫ﻓﺨﺮﺟﻮﺍ‪.‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪.(3465‬‬

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‫ﺧ ﺻﺔ‪ :‬ﺍﺟﻌﻞ ﻟﻚ ﺧﺒﻴﺌﺔ ﻣﻦ ﺍﻟﺨﻴـﺮ ﺑﻘـﺪﺭ ﻣـﺎ ﻟـﻚ ﻣـﻦ‬
‫ﺍﻟﺸﺮ ﺣﺘﻰ ﺗﺰﺍﺣﻢ ﻫﺬﻩ ﺑﻬﺬﻩ ﻓﺘﻨﺠـﻮ‪ ،‬ﻭﻛﻤـﺎ ﺃﻥ ﺧﺒﺎﻳـﺎ‬ ‫ﺧﺒﺎﻳﺎ ّ‬
‫ﺍﻟــﺸﺮ ﺳــﺒﺐ ﻟــﺴﻮء ﺍﻟﺨﺎﺗﻤــﺔ‪ ،‬ﻓﻜــﺬﻟﻚ ﺧﺒﺎﻳــﺎ ﺍﻟﺨﻴــﺮ ﺳــﺒﺐ‬
‫ﻟﺤﺴﻦ ﺍﻟﺨﺎﺗﻤﺔ ﺑﺈﺫﻥ ﺍﷲ‪ .‬ﺑﻞ ﺇﻥ »ﻣﻦ ﺃﺻﻠﺢ ﺳـﺮﻳﺮﺗﻪ‪ ،‬ﻓـﺎﺡ‬
‫ﻭﻋﺒﻘـﺖ ﺍﻟﻘﻠـﻮﺏ ﺑﻨـﺸﺮ ﻃﻴﺒـﻪ »ﻛﻤـﺎ ﻳﻘـﻮﻝ ﺍﺑـﻦ‬‫ﻋﺒﻴﺮ ﻓﻀﻠﻪ َ َ َ‬
‫)‪(1‬‬
‫ﺍﻟﺠﻮﺯي«‪.‬‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺻﻴﺪ ﺍﻟﺨﺎﻃﺮ )ﺹ ‪.(355‬‬

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 ‫)‪(19‬‬
‫ﻟﻚ ﻣﺎ ﻧﻮﻳﺖ‬

‫ﺗﺘﺒﻌﺖ ﺃﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻲ ؜ ﻓﻲ ﺷﺄﻥ ﺍﻟﺼﺪﻗﺔ ﺑﺤﺜﺎ ﻋـﻦ ﺣـﺪﻳﺚ‬

‫ﻭﺍﺣﺪ ﻳﺒﺤﺚ ﻓﻴﻪ ﺍﻟﻨﺒﻲ ؜ ﻋـﻦ ﺣـﺎﻝ ﺍﻟـﺴﺎﺋﻞ ﻭﻳﺘﺄﻛـﺪ ﻣـﻦ ﺻـﺪﻕ‬
‫ﻭﻳﻜﻠﻒ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺘﺤﻘﻖ ﻣـﻦ ﺍﺩﻋﺎﺋـﻪ؛ ﻓﻠـﻢ‬
‫ﺩﻋﻮﺍﻩ ﺍﻟﻔﺎﻗﺔ ﻭﺍﻟﺤﺎﺟﺔ ُ‬
‫ﻓﻴﻌﻄﻲ‪.‬‬
‫ﺃﻇﻔﺮ ﺑﺸ ‪ ،‬ﺑﻞ ﺍﻟﺬي ﻭﺟﺪﺗﻪ ﺃﻧﻪ ﻛﺎﻥ ُﻳﺴﺄﻝ ُ‬
‫ﻭﻛــﺎﻥ ؜ ﻳﻜﺘﻔــﻲ ﻓــﻲ ﻣﺠﺎﻟــﺴﻪ ﻭﻣﺠﺎﻣﻌــﻪ ﻭﺧﻄﺒــﻪ ﻭﺣﺪﻳﺜــﻪ‬
‫ﺑﺎﻟﺘﺤﺬﻳﺮ ﻣﻦ ﺍﻟﺘﺴﻮﻝ ﺑـ ﺣﺎﺟـﺔ ﻭﺳـﺆﺍﻝ ﺍﻟﻨـﺎﺱ ﻣـﻦ ﻏﻴـﺮ ﺑـﺄﺱ‪،‬‬
‫ﻭﺍﺩﻋــﺎء ﺍﻟﻔﺎﻗــﺔ ﻭﺍﻟﻔﻘــﺮ ﻛــﺬﺑﺎ ﻭﺯﻭﺭﺍ‪ ،‬ﻭﻓــﻲ ﺫﻟــﻚ ﺃﺣﺎﺩﻳــﺚ ﻛﺜﻴــﺮﺓ‬
‫ﻭﺻﺤﻴﺤﺔ ﻭﻭﻋﻴﺪ ﺷﺪﻳﺪ ﻓﻲ ﺣﻖ ﻫﺆﻻء‪.‬‬

‫ﻭﻟﻌﻞ ﺳﺒﺐ ﻋﺪﻡ ﺳﺆﺍﻟﻪ ﺃﻣﺮﺍﻥ‪:‬‬

‫ﺍﻷﻭﻝ‪ُ :‬ﻃ ْﻬﺮ ﺍﻟﻤﺠﺘﻤﻊ ﺍﻟﺬي ﺗﺮﺑﻰ ﻋﻠﻰ ﻳﺪﻳﻪ ﻭﺍﻫﺘـﺪﻯ ﺑﺘﻌـﺎﻟﻴﻢ‬
‫ﺷﺮﻳﻌﺘﻪ‪.‬‬
‫ﺍﻟﺜﺎﻧﻲ‪ :‬ﺃﻧﻪ ؜ ﺗﻌﻮﺩ ﺃﻻ ﻳﻨﻈﺮ ﻟﻠﻨﺎﺱ ﺑﻌﻴﻦ ﺍﻟﺮﻳﺒﺔ ﻭﺍﻟﺸﻚ‪ ،‬ﺑﻞ‬
‫ﻳﺘﻌﺎﻣـــﻞ ﻣـــﻊ ﻇـــﻮﺍﻫﺮﻫﻢ‪ ،‬ﻭﻳﻐﺘﻔـــﺮ ﺯﻻﺗﻬـــﻢ‪ ،‬ﻭﻳﻠـــﺘﻤﺲ ﺍﻟﻌـــﺬﺭ‬
‫ﻟﻤﺨﻄﺌﻬﻢ‪ ،‬ﻭﻳﺤﻤـﻞ ﻛـﻞ ﻣـﺎ ﻳﻤﻜـﻦ ﺣﻤﻠـﻪ ﻋﻠـﻰ ﺍﻟـﺴ ﻣﺔ ﻭﺣـﺴﻦ‬
‫ﺍﻟﻈﻦ‪.‬‬

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‫ﻫﺬﺍ ﻫﻮ ﺍﻟﻬﺪي ﺍﻟﻨﺒﻮي – ﻓﻴﻤـﺎ ﺃﺣـﺴﺐ – ﻣـﻊ ﺳـﺎﺋﻠﻴﻪ‪ ،‬ﺧ ﻓـﺎ‬
‫ﻟﻈﺎﻫﺮﺓ ﺍﻧﺘﺸﺮﺕ ﻓﻲ ﺯﻣﺎﻧﻨﺎ‪ ،‬ﺣﻴﺚ ﺗﺠﺪ ﺍﻟﻮﺍﺣﺪ ُﻳ ْﺮﻫﻖ ﻧﻔﺴﻪ ﻛﺜﻴـﺮﺍ‬
‫ﻓﻲ ﺍﻟﺘﺤﺪﻳﻖ ﺑﺴﺎﺋﻠﻪ‪ ،‬ﻭﺍﻟﺘﻔﺘﻴﺶ ﻋﻦ ﺣﺎﻟﺘﻪ‪ ،‬ﻭﺍﻟﺘﻨﻘﻴﺐ ﻋﻦ ﺻـﺪﻗﻪ‪،‬‬
‫ﺣﺘﻰ ﺃﻧﻪ ﻟَﻴُﺮ ﱠﺩ ﺍﻟﺴﺎﺋﻞ ﺑﺎﻟﻮﻫﻢ ﻭﺍﻟﻈﻦ ﺍﻟﻤﺠـﺮﺩ‪ ،‬ﺑـﻞ ﺗﺠـﺪ ﺍﻟـﺸﻴﻄﺎﻥ‬
‫ﻧﺠﺢ ﻣﻌﻪ ﻓﻲ ﺃﻥ ﻳﻐﻠﻖ ﻋﻠﻴﻪ – ﻓﻲ ﻏﺎﻟﺐ ﺃﺣﺎﻳﻴﻦ ﺳﺆﺍﻝ ﺍﻟﻨﺎﺱ ﻟﻪ–‬
‫ﺃﺑﻮﺍﺏ ﻭﻓﺮﺹ ﺍﻟﺼﺪﻗﺔ ﺍﻟﺘﻲ ﺗﻤﺮ ﺑﻪ ﻓﻲ ﺣﻴﺎﺗﻪ ﺑﺴﺒﺐ ﻫﺬﺍ ﺍﻹﺭﻫﺎﻕ‬
‫ﻭﺍﻟﺘﻔﺘﻴﺶ ﻭﺍﻻﺣﺘﺮﺍﺯ‪.‬‬
‫ﻭﻣﺎ ﻋﻠﻢ ﺃﻥ ﺍﻟﺬي ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﺘﻌﺎﻣﻞ ﺑﻪ ﻫﻮ ﻇـﺎﻫﺮ ﺍﻷﺣـﻮﺍﻝ‪،‬‬
‫ﻭﺃﻧﻪ ﻣـﺄﺟﻮﺭ ﻓـﻲ ﺗـﺼﺪﻗﻪ ﻋﻠـﻰ ﺃﻳـﺔ ﺣـﺎﻝ‪ ،‬ﺳـﻮﺍء ﻭﺿـﻌﻬﺎ ﻓـﻲ ﻳـﺪ‬
‫ﻣﺤﺘﺎﺝ ﺣﻘﻴﻘﻲ‪ ،‬ﺃﻡ ﻣﺰﻳﻒ ﻟﻢ ﻳﻜﻦ ﻳﻌﻠﻢ ﺣﻘﻴﻘﺘﻪ‪.‬‬
‫ﻭﻗﺪ ﺟﺮﺕ ﺣﺎﺩﺛﺔ ﻟﻄﻴﻔﺔ ﺑـﻴﻦ ﺃﺏ ﻭﺍﺑﻨـﻪ ﻓـﻲ ﺯﻣـﻦ ﺍﻟﻨﺒـﻲ ؜‪،‬‬
‫ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﺗﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻭﺣﻞ ﺇﺷﻜﺎﻟﻬﺎ‪:‬‬
‫ﻳﻘﻮﻝ ﻣﻌﻦ ﺑﻦ ﻳﺰﻳﺪ ﺍﻟﺴﻠﻤﻲ‪ :‬ﻛـﺎﻥ ﺃﺑـﻲ )ﻳﺰﻳـﺪ( ﺃﺧـﺮﺝ ﺩﻧـﺎﻧﻴﺮ‬
‫ﻳﺘــﺼﺪﻕ ﺑﻬــﺎ‪ ،‬ﻓﻮﺿــﻌﻬﺎ ﻋﻨــﺪ ﺭﺟــﻞ ﻓــﻲ ﺍﻟﻤــﺴﺠﺪ ]ﺃي ﺃﺫﻥ ﻟﻬــﺬﺍ‬
‫ﺍﻟﺮﺟﻞ ﺃﻥ ﻳﺘﺼﺪﻕ ﺑﻬﺎ ﻋﻠﻰ ﻣﺤﺘـﺎﺝ ﺇﻟﻴﻬـﺎ ﻧﻴﺎﺑـﺔ ﻋﻨـﻪ[)‪ ،(1‬ﻓﺠﺌـﺖ‬
‫ﻓﺄﺧــﺬﺗﻬﺎ ]ﺃي ﻣــﻦ ﺍﻟﺮﺟــﻞ ﺍﻟــﺬي ﻓــﻲ ﺍﻟﻤــﺴﺠﺪ ﺑﺈﺫﻧــﻪ ﻻ ﺑﻄﺮﻳــﻖ‬
‫ﺍﻻﻋﺘﺪﺍء[‪ ،‬ﻓﺄﺗﻴﺘـﻪ ﺑﻬـﺎ ]ﺃي ﺃﺗﻴـﺖ ﺃﺑـﻲ ﺑﻬـﺎ[ ﻓﻘـﺎﻝ‪ :‬ﻭﺍﷲ ﻣـﺎ ﺇﻳـﺎﻙ‬

‫)‪ (1‬ﻭﻓﺎﺋﺪﺓ ﻫـﺬﺍ ﺍﻻﺳـﺘﺨ ﻑ ﻓـﻲ ﺍﻟـﺼﺪﻗﺔ ﻭﻻﺳـﻴﻤﺎ ﺻـﺪﻗﺔ ﺍﻟﺘﻄـﻮﻉ ﻷﻥ ﻓﻴـﻪ ﻧـﻮﻉ‬
‫ﺇﺳﺮﺍﺭ‪ .‬ﻗﺎﻟﻪ ﺍﻟﺤﺎﻓﻆ ﺍﺑﻦ ﺣﺠﺮ‪.‬‬

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‫ﺃﺭﺩﺕ! ﻓﺨﺎﺻﻤﺘﻪ ﺇﻟﻰ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ ﻓﻘﺎﻝ‪) :‬ﻟﻚ‬
‫ﻣﻌﻦ ()‪.(1‬‬
‫ﻣﺎ ﻧﻮﻳﺖ ﻳﺎ ﻳﺰﻳﺪ‪ ،‬ﻭﻟﻚ ﻣﺎ ﺃﺧﺬﺕ ﻳﺎ َ ْ‬
‫ﺃي ﺃﻧﻚ ﻧﻮﻳﺖ ﺃﻥ ﺗﺘﺼﺪﻕ ﺑﻬﺎ ﻋﻠﻰ ﻣﻦ ﻳﺤﺘﺎﺝ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﺍﺑﻨـﻚ‬
‫ﻳﺤﺘــﺎﺝ ﺇﻟﻴﻬــﺎ‪ ،‬ﻓﻮﻗﻌــﺖ ﺍﻟﻤﻮﻗــﻊ‪ ،‬ﻭﺇﻥ ﻛــﺎﻥ ﻟــﻢ ﻳﺨﻄــﺮ ﺑﺒﺎﻟــﻚ ﺃﻧــﻪ‬
‫ﻳﺄﺧﺬﻫﺎ‪ .‬ﻭﻟﻚ ﻣﺎ ﺃﺧﺬﺕ ﻳﺎ ﻣﻌﻦ ﻷﻧﻚ ﺃﺧﺬﺗﻬﺎ ﻣﺤﺘﺎﺟﺎ ﺇﻟﻴﻬﺎ‪.‬‬
‫ﺑﻞ ﺇﻥ ﺗﻠﻚ ﺍﻟﺼﺪﻗﺔ ﻟﻮ ﻭﻗﻌـﺖ ﻟﻌـﺎﺹ ‪ -‬ﻭﺭﺑﻤـﺎ ﻳـﺴﺘﻌﻴﻦ ﺑﻬـﺎ‬
‫ﻋﻠﻰ ﺷ ﻣﻦ ﻣﻌﺎﺻﻴﻪ – ﻭﺃﻧﺖ ﻟﻢ ﺗﻜﻦ ﺗﻌﻠﻢ ﺣﺎﻟﻪ؛ ﻟﺼﺤﺖ ﻋﻨﺪ‬
‫ـﺮﺕ ﻋﻠﻴﻬــﺎ‪ ،‬ﻛﻤـﺎ ﻳــﺮﻭي ﺃﺑــﻮ ﻫﺮﻳـﺮﺓ ﺭﺿــﻲ ﺍﷲ ﻋﻨــﻪ ﺃﻥ‬ ‫ﺭﺑـﻚ ُ ِ‬
‫ﻭﺃﺟـ ْ َ‬
‫ﺭﺳﻮﻝ ﺍﷲ ؜ ﻗﺎﻝ‪) :‬ﻗﺎﻝ ﺭﺟﻞ ﻷﺗﺼﺪﻗﻦ ﺑﺼﺪﻗﺔ‪،‬‬
‫ﻓﺨﺮﺝ ﺑﺼﺪﻗﺘﻪ ﻓﻮﺿﻌﻬﺎ ﻓﻲ ﻳﺪ ﺳـﺎﺭﻕ‪ ،‬ﻓﺄﺻـﺒﺤﻮﺍ ﻳﺘﺤـﺪﺛﻮﻥ‪:‬‬
‫ﺗﺼﺪﻕ ﻋﻠﻰ ﺳﺎﺭﻕ! ﻓﻘﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﻟﺤﻤﺪ‪ ،‬ﻷﺗﺼﺪﻗﻦ ﺑﺼﺪﻗﺔ‪.‬‬
‫ﻓﺨﺮﺝ ﺑﺼﺪﻗﺘﻪ ﻓﻮﺿﻌﻬﺎ ﻓـﻲ ﻳـﺪ ﺯﺍﻧﻴـﺔ‪ ،‬ﻓﺄﺻـﺒﺤﻮﺍ ﻳﺘﺤـﺪﺛﻮﻥ‪:‬‬
‫ﺗﺼﺪﻕ ﺍﻟﻠﻴﻠﺔ ﻋﻠـﻰ ﺯﺍﻧﻴـﺔ! ﻓﻘـﺎﻝ‪ :‬ﺍﻟﻠﻬـﻢ ﻟـﻚ ﺍﻟﺤﻤـﺪ ﻋﻠـﻰ ﺯﺍﻧﻴـﺔ‪،‬‬
‫ﻷﺗﺼﺪﻗﻦ ﺑﺼﺪﻗﺔ‪.‬‬
‫ﻓﺨﺮﺝ ﺑﺼﺪﻗﺘﻪ ﻓﻮﺿﻌﻬﺎ ﻓﻲ ﻳﺪي ﻏﻨﻲ‪ ،‬ﻓﺄﺻـﺒﺤﻮﺍ ﻳﺘﺤـﺪﺛﻮﻥ‪:‬‬
‫ﺗﺼﺪﻕ ﻋﻠﻰ ﻏﻨﻲ!‬
‫ﻓﻘﺎﻝ‪ :‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺍﻟﺤﻤﺪ ﻋﻠﻰ ﺳﺎﺭﻕ ﻭﻋﻠﻰ ﺯﺍﻧﻴـﺔ ﻭﻋﻠـﻰ ﻏﻨـﻲ‪،‬‬
‫ﻓﺄﺗﻲ ]ﻳﻌﻨﻲ ﺭﺁﻯ ﻓﻲ ﺍﻟﻤﻨﺎﻡ [ ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﻣـﺎ ﺻـﺪﻗﺘﻚ ﻋﻠـﻰ ﺳـﺎﺭﻕ‬
‫ﻓﻠﻌﻠﻪ ﺃﻥ ﻳﺴﺘﻌﻒ ﻋﻦ ﺳﺮﻗﺘﻪ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺰﺍﻧﻴﺔ ﻓﻠﻌﻠﻬﺎ ﺃﻥ ﺗـﺴﺘﻌﻒ ﻋـﻦ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪ (1422‬ﻭﺍﻧﻈﺮ ﺍﻟﺸﺮﺡ ﻓﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭي )‪.(374 – 371/4‬‬

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 ‫) ‪(1‬‬
‫ﺯﻧﺎﻫﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﻐﻨﻲ ﻓﻠﻌﻠﻪ ﻳﻌﺘﺒﺮ ﻓﻴﻨﻔﻖ ﻣﻤﺎ ﺃﻋﻄﺎﻩ ﺍﷲ(‪.‬‬
‫ﺗﺤﺼﻞ ﻣﻤﺎ ﺗﻘﺪﻡ‪:‬‬
‫ﺧ ﺻﺔ‪ َ َ :‬ﱠ‬
‫‪ - 1‬ﺃﻧﻚ ﻏﻴﺮ ﻣﺄﻣﻮﺭ ﺑﺎﻟﺘﻨﻘﻴﺐ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﻟﺴﺎﺋﻞ‪ ،‬ﺑـﻞ ﺇﻣـﺎ‬
‫ﺃﻥ ﺗﻌﻄﻴــﻪ ﻋﻨــﺪ ﻣﻈﻨــﺔ ﺍﻟــﺼﺪﻕ ﻭﺍﻟــﺴ ﻣﺔ‪ ،‬ﺃﻭ ﺃﻥ ﺗــﺮﺩﻩ‬
‫]ﺍﻟــﻀﺤﻰ‪[10 :‬‬ ‫ﺑﻠﻄــﻒ ﺑــ ﻋﻨــﻒ ﴿ ‪﴾n m l k‬‬
‫ﻋﻨﺪ ﻣﻈﻨﺔ ﺍﻟﺮﻳﺒﺔ‪.‬‬
‫‪ - 2‬ﺃﻧﻚ ﻣﺘﻰ ﻣﺎ ﺃﻋﻄﻴﺖ ﺻﺪﻗﺘﻚ ﻣﻦ ﻻ ﻳﺴﺘﺤﻖ ﻭﻟﻢ ﺗﻜﻦ‬
‫ﺗﻌﻠﻢ‪ ،‬ﻓﺈﻥ ﺃﺟﺮﻙ ﻣﻮﻓﻮﺭ‪ ،‬ﻭﺳﻌﻴﻚ ﻣﺸﻜﻮﺭ‪ ،‬ﻭﺗﺠﺎﺭﺗـﻚ‬
‫ﻣﻊ ﺍﷲ ﻟﻦ ﺗﺒﻮﺭ‪.‬‬
‫ﺻﺢ ﻋﻦ ﺍﻟﺤﺴﻦ ﺑﻦ ﻋﻠﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ﺃﻧـﻪ ﻗـﺎﻝ‪) :‬ﻟﻠـﺴﺎﺋﻞ‬
‫)‪(2‬‬
‫ﺣﻖ ﻭﺇﻥ ﺟﺎء ﻋﻠﻰ ﻓﺮﺱ(‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺨﻄﺎﺑﻲ‪" :‬ﻣﻌﻨﺎﻩ ﺍﻷﻣﺮ ﺑﺤﺴﻦ ﺍﻟﻈـﻦ ﺑﺎﻟـﺴﺎﺋﻞ ﺇﺫﺍ ﺗﻌـﺮﺽ‬
‫)‪(3‬‬
‫ﻟﻚ‪ ،‬ﻭﺃﻥ ﻻ ﺗﺠﺒﻪ ﺑﺎﻟﺘﻜﺬﻳﺐ ﻭﺍﻟﺮﺩ ﻣﻊ ﺇﻣﻜﺎﻥ ﺍﻟﺼﺪﻕ"‪.‬‬
‫ﺗﻨﺒﻴﻪ‪ :‬ﻭﻣﺎ ﺳﺒﻖ ﻓﻲ ﺷﺄﻥ ﺍﻟـﺼﺪﻗﺔ ﺧ ًﻓـﺎ ﻟﻠﺰﻛـﺎﺓ ﺍﻟﺘـﻲ ﻳﻮﺟـﺐ‬
‫ﺍﻟﻔﻘﻬﺎء ﻟﺼﺤﺘﻬﺎ ﻭﺇﺟﺰﺍﺋﻬﺎ ﺗﺤﺮي ﻭﻗﻮﻋﻬـﺎ ﻓـﻲ ﻳـﺪ ﻣـﺴﺘﺤﻘﻴﻬﺎ ﻣـﻦ‬
‫ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻤﺎﻧﻴﺔ‪ ،‬ﻭﻣﺤﻞ ﺑﺴﻂ ﺫﻟﻚ ﻓﻲ ﻣﺪﻭﻧﺎﺕ ﺍﻟﻔﻘﻪ‪.‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪.(1421‬‬

‫)‪ (2‬ﺭﻭﺍﻩ ﺃﺑــﻮ ﺩﺍﻭﺩ ﻓــﻲ ﺳــﻨﻨﻪ )‪ (1665‬ﻭﺃﺣﻤــﺪ ﻓــﻲ ﻣــﺴﻨﺪﻩ )‪ (1730‬ﻭﺟــﻮﺩ ﺇﺳــﻨﺎﺩﻩ‬
‫ﺍﻟﺤﺎﻓﻆ ﺍﻟﻌﺮﺍﻗﻲ ﻭﺻﺤﺤﻪ ﺍﻟﺴﻴﻮﻃﻲ‪.‬‬
‫)‪ (3‬ﺟﺎﻣﻊ ﺍﻷﺻﻮﻝ ﻻﺑﻦ ﺍﻷﺛﻴﺮ )‪.(455/6‬‬

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 ‫)‪(20‬‬
‫ﺃﻭﻣﺮ ﺃﻥ ﺃﻧﻘﺐ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ‬‫ُ‬
‫ﻟﻢ ْ َ‬
‫ﺍﻹﺣﺴﺎﻥ ﺇﻟﻰ ﺍﻟﺨﻠـﻖ ﺑـﺎﻟﻘﻮﻝ ﻭﺍﻟﻔﻌـﻞ ﻣﻄﻠـﺐ ﻣﺘﻔـﻖ ﻋﻠﻴـﻪ ﻓـﻲ‬
‫ﺟﻤﻴــﻊ ﺍﻟــﺸﺮﺍﺋﻊ‪ ،‬ﻭﻋﻨــﺪ ﻛﺎﻓــﺔ ﺍﻟﺤﻜﻤــﺎء ﻭﺍﻟﻌﻘـ ء ﻭﻋﻠﻤــﺎء ﺍﻟــﻨﻔﺲ‬
‫ﻭﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﻻﺟﺘﻤﺎﻉ‪.‬‬
‫ﻭﺃﻋﻠــﻰ ﺃﻧــﻮﺍﻉ ﺍﻹﺣــﺴﺎﻥ ﺇﺣــﺴﺎﻥ ﺍﻟﻈــﻦ‪ ،‬ﻓــﺈﻥ ﻣــﻦ ﺣــﺴﻦ ﻇﻨــﻪ‬
‫ﺑﺎﻷﺷﻴﺎء ﺃﺣﺴﻦ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻌﻬﺎ ﻓﻲ ﻟﻔﻈﻪ ﻭﺳﻠﻮﻛﻪ‪.‬‬
‫ﺍﻟﻤ ّﺤـﱢﺴﻦ ﻟﻈﻨــﻪ ﺑﺎﻟﻨــﺎﺱ ﺗﺠــﺪﻩ ﻓــﻲ‬
‫ﺍﻟﻤ ْﺤـﺴﻦ ﺃﻭ ُ‬
‫ﺑــﻞ ﺇﻥ ﺫﻟــﻚ ُ‬
‫ﻧﻌﻴﻢ ﻧﻔﺴﻲ ﺩﺍﺋﻢ‪ ،‬ﻭﺳﻜﻮﻥ ﺭﻭﺣﻲ ﺛﺎﺑﺖ‪ ،‬ﻭﺍﻧﺸﺮﺍﺡ ﻭﺟﻪ ﻭﻧﻔﺲ ﻻ‬
‫ﺗﺠﺪ ﻣﺜﻠﻪ ﻋﻨﺪ ﺳـﻴﺌﻲ ﺍﻟﻈـﻦ ﻣﻤـﻦ ﺗـﺸﺤﺒﺖ ﻭﺟـﻮﻫﻬﻢ ﻭﺍﺳـﻮﺩﺕ‪،‬‬
‫ﻭﻛﻠﺖ ﻧﻔﻮﺳﻬﻢ ﻭﺧﺒﺜﺖ ﻣﻦ ﺟﺮﺍء ﻣﺮﺍﻗﺒﺔ ﺍﻟﻨﺎﺱ ﻭﺭﻣﻘﻬﻢ ﺑﺎﻟﻌﻴﻮﻥ‪،‬‬
‫ﻭﺗﺤﻠﻴﻞ ﺳﻠﻮﻛﻴﺎﺗﻬﻢ‪ ،‬ﻭﺍﻟﺘﻮﻗﻒ ﻃﻮﻳ ﻋﻨـﺪ ﻣﻘـﺎﻻﺗﻬﻢ ﻭﻣـﻮﺍﻗﻔﻬﻢ‪،‬‬
‫ﻳﻌﺮﺿـﻮﺍ ﻣـﻦ ﺣـﻮﻟﻬﻢ‬
‫ﻓ ﺗﻬﻨﺄ ﻟﻬﻢ ﻧﻔﺲ‪ ،‬ﻭﻻ ﻳﻬﺪﺃ ﻟﻬﻢ ﺑﺎﻝ ﺣﺘـﻰ َ ْ‬
‫ﻋﻠﻰ ﻣـﺸﺮﺣﺔ ﻋﻘـﻮﻟﻬﻢ ﻭﻣﻨﺨﻠـﺔ ﻇﻨـﻮﻧﻬﻢ‪ ،‬ﻭﺷـﺨﻞ ﻛـﻞ ﻣـﺎ ﻳـﺼﺪﺭ‬
‫ﻣﻨﻬﻢ ﺗﺠﺎﻫﻬﻢ ﺃﻭ ﺗﺠﺎﻩ ﻏﻴﺮﻫﻢ ﺣﺘﻰ‪!..‬‬
‫ﺑﻌﺚ ﻋﻠﻲ ﺑﻦ ﺃﺑـﻲ ﻃﺎﻟـﺐ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ ﺇﻟـﻰ ﺭﺳـﻮﻝ ﺍﷲ ؜‬
‫ﺑﻘﻄﻊ ﺫﻫﺒﻴﺔ ﺻﻐﻴﺮﺓ ﻣﻦ ﺍﻟﻴﻤﻦ ُﺃ ْﺧﺮﺟﺖ ﻣـﻦ ﻣﻘﺮﻫـﺎ ﻭﻟﻤـﺎ ُﺗ َﺨ ﱠﻠـﺺ‬
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‫ﻣﻦ ﺗﺮﺍﺏ ﺍﻟﻤﻌـﺪﻥ ﺑﻌـﺪ‪ ،‬ﻓﻘـﺴﻤﻬﺎ ﺍﻟﻨﺒـﻲ ؜ ﺑـﻴﻦ ﺃﺭﺑﻌـﺔ ﻧﻔـﺮ ﻣـﻦ‬
‫ﺃﺻﺤﺎﺑﻪ‪ .‬ﻓﻠﻤـﺎ ﺳـﻤﻊ ﺍﻟﻨـﺎﺱ )ﻗـﺮﻳﺶ ﻭﺍﻷﻧـﺼﺎﺭ( ﺑـﺬﻟﻚ‪ ،‬ﻏـﻀﺐ‬
‫ﺑﻌﺾ ﺭﺟﺎﻟﻬﻢ ﻭﻗﺎﻝ‪ :‬ﻛﻨﺎ ﻧﺤﻦ ﺃﺣﻖ ﺑﻬﺬﺍ ﻣـﻦ ﻫـﺆﻻء‪ .‬ﻓﺒﻠـﻎ ﺫﻟـﻚ‬
‫ﺍﻟﻨﺒﻲ ؜ ﻓﻘﺎﻝ‪) :‬ﺃﻻ ﺗﺄﻣﻨﻮﻧﻲ ﻭﺃﻧﺎ ﺃﻣﻴﻦ ﻣـﻦ ﻓـﻲ ﺍﻟـﺴﻤﺎء‪ ،‬ﻳـﺄﺗﻴﻨﻲ‬
‫ﺧﺒﺮ ﺍﻟﺴﻤﺎء ﺻﺒﺎﺣﺎ ﻭﻣﺴﺎء؟!(‪ .‬ﻓﻘـﺎﻡ ﺭﺟـﻞ ﻓﻘـﺎﻝ‪ :‬ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ‪،‬‬
‫ﺍﺗﻖ ﺍﷲ‪.‬‬

‫] ﻭﻳﻠــﻪ ﻣــﺎ ﺃﺟــﺮﺃﻩ‪ ،‬ﺃﺗــﺸﻚ ﻓــﻲ ﺭﺳــﻮﻝ ﺍﷲ ؜ ﺃﻧــﻪ ﻻ ﻳﺘﻘــﻲ‬

‫ً‬
‫ﻣﺘﻘﻴﺎ ﻟﺮﺑﻪ ﻓﻤﺎ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﺭﺟﻞ‬ ‫ﺍﷲ‪..‬؟! ﻭﺍﷲ ﻟﻮ ﻟﻢ ﻳﻜﻦ ﺭﺳﻮﻝ ﺍﷲ‬
‫ﺗﻘﻲ‪ ،‬ﻟﻜﻨﻪ ﺳﻮء ﺍﻟﻈﻦ ﻭﺍﻟﺠﺮﺃﺓ ﻋﻠﻰ ﺍﻷﻓﺎﺿﻞ!!! [‪.‬‬

‫ﻓﻘﺎﻝ ؜‪ :‬ﻭﻳﻠﻚ‪َ ،‬ﺃَﻭَﻟ ْﺴ ُﺖ َﺃَﺣ ﱡﻖ ﺃﻫﻞ ﺍﻷﺭﺽ ﺃﻥ ﻳﺘﻘﻲ ﺍﷲ؟ ﺛـﻢ‬

‫ﻭﻟﻰ ﺍﻟﺮﺟﻞ ]ﻫﻜﺬﺍ ﺑﺪﻭﻥ ﺍﻋﺘﺬﺍﺭ ﻭﻻ ﻧﺪﻡ[‪.‬‬

‫ﻓﻘﺎﻝ ﺧﺎﻟﺪ ﺑﻦ ﺍﻟﻮﻟﻴﺪ‪ :‬ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ ﺃﻻ ﺃﺿـﺮﺏ ﻋﻨﻘـﻪ؟ ﻗـﺎﻝ‪:‬‬

‫ﻻ‪ ،‬ﻟﻌﻠــﻪ ﺃﻥ ﻳﻜــﻮﻥ ﻳــﺼﻠﻲ‪ .‬ﻓﻘــﺎﻝ ﺧﺎﻟــﺪ‪ :‬ﻭﻛــﻢ ﻣــﻦ ﻣــﺼﻞ ﻳﻘــﻮﻝ‬
‫ﺑﻠﺴﺎﻧﻪ ﻣﺎ ﻟﻴﺲ ﻓﻲ ﻗﻠﺒﻪ‪ .‬ﻓﻘﺎﻝ ؜‪) :‬ﺇﻧﻲ ﻟﻢ ﺃﻭﻣﺮ ﺃﻥ ﺃﻧﻘﺐ ﻗﻠـﻮﺏ‬
‫ﺍﻟﻨــﺎﺱ ﻭﻻ ﺃﺷــﻖ ﺑﻄــﻮﻧﻬﻢ(‪ .‬ﺃي‪ :‬ﺇﻧﻤــﺎ ﺃﻣــﺮﺕ ﺃﻥ ﺁﺧــﺬ ﺑﻈــﻮﺍﻫﺮ‬
‫ﺃﻣﻮﺭﻫﻢ‪.‬‬
‫ﺛﻢ ُﺧ ِﺘﻢ ﺍﻟﺤﺪﻳﺚ ﺑﻘﻮﻝ ﺍﻟﻨﺒﻲ ؜ ﻋﻦ ﻫﺬﺍ ﺍﻟﺮﺟـﻞ ﻭﻫـﻮ ﻳﻨﻈـﺮ‬
‫ﻫـﺬﺍ‬ ‫ﻒ‪) :‬ﺇﻧﻪ ﻳﺨﺮﺝ ﻣﻦ ﺿﺌـﻀ‬
‫ﺇﻟﻴﻪ ﻣﻨﺼﺮﻓﺎ ﺑ ﺍﻋﺘﺬﺍﺭ ﻭﻫﻮ ُﻣَﻘ ﱟ‬
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‫ﻧــﺴﻠﻪ َﻭَﻋ ِﻘَﺒــُﻪ[ ﻗــﻮﻡ ﻳﺘﻠــﻮﻥ ﻛﺘــﺎﺏ ﺍﷲ ﺭﻃﺒــﺎ ﻻ ﻳﺠــﺎﻭﺯ‬
‫]ﻳﻌﻨــﻲ َ ْ َ ُ‬
‫)‪(1‬‬
‫ﺣﻨﺎﺟﺮﻫﻢ‪ ،‬ﻳﻤﺮﻗﻮﻥ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻳﻤﺮﻕ ﺍﻟﺴﻬﻢ ﻣﻦ ﺍﻟﺮﻣﻴﺔ(‪.‬‬

‫ﺧ ﺻﺔ‪ :‬ﻻ ُﺗْﺘﻌـﺐ ﻧﻔـﺴﻚ ﻓـﻲ ﺗﺤﻠﻴـﻞ ﺷﺨـﺼﻴﺎﺕ ﺍﻟﻨـﺎﺱ‬

‫ﻭﺻــﺪﻗﻬﻢ ﻭﺃﻓﻌــﺎﻟﻬﻢ‪ ،‬ﺑــﻞ ﻋﻠﻴــﻚ ﺑﺎﻟﻄ ﻗــﺔ ﻭﺍﻟﺒــﺸﺮ ﻣــﻊ‬
‫ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻇﺎﻫﺮﻩ ﺍﻟﻌﺪﺍﻟﺔ ﻭﺍﻟﺴ ﻣﺔ ﻓﻤﻄﻠﻮﺏ ﺣـﺴﻦ‬
‫ﺑـﺴﺒﺐ‬
‫ٍ‬ ‫ﻋﺮﺽ ﻓﻲ ﻗﻠﺒﻚ ﺗﺠﺎﻫﻪ ﻇﻦ ﺳ ﺑﻪ‬ ‫ﺍﻟﻈﻦ ﺑﻪ‪ ،‬ﻭﻣﻦ َ َ َ‬
‫ﻳﻮﺟــﺐ ﺍﻟﺮﻳﺒــﺔ‪ ،‬ﻓﺪﻋــﻪ ﻭﻻ ﺗــﺸﻐﻞ ﻧﻔــﺴﻚ ﺑــﻪ‪ ،‬ﻭﺍﻷﻣــﺮ ﻛﻤــﺎ‬
‫ﺗﻘﺪﻡ ﻣﻌﻨﺎ )ﺩﻉ ﻣﺎ ﻳﺮﻳﺒﻚ ﺇﻟﻰ ﻣﺎ ﻻ ﻳﺮﻳﺒﻚ(‪.‬‬
‫ﺃﻣﺎ ﺃﻥ ﺗﺴﺘﻤﺮ ﻓﻲ ﻣﺼﺎﺣﺒﺘﻪ ﻭﻣﺠﺎﻟﺴﺘﻪ ﻭﺇﺩﻧﺎﺋﻪ ﻭﺗﻘﺮﻳﺒﻪ‪ ،‬ﺛـﻢ‬
‫ﺗﺘﻌــﺐ ﻧﻔــﺴﻚ ﻓــﻲ ﻣﺮﺍﻗﺒﺘــﻪ ﻭﺗﺤﻠﻴﻠــﻪ ﻭﺗﻔﺘﻴــﺸﻪ ﻭﺗﻨﻘﻴﺒــﻪ‪...‬‬
‫ُْ‬
‫ﻓﺬﺍﻙ ﺗﻌﺐ ﻭﻧﺼﺐ ﺃﻧﺖ ﻓﻲ ﻏﻨـﻰ ﻋﻨـﻪ‪ ،‬ﻓـﻀ ﻋﻤـﺎ ﺗﻜـﺴﺒﻪ‬
‫ﻣﻦ ﺁﺛﺎﻡ ﺍﻟﻈﻦ ﺍﻟﺴ ﺇﺫﺍ ﺑﺎﻥ ﻇﻨﻚ ﻓﻲ ﻏﻴﺮ ﻣﺤﻠﻪ‪ ،‬ﺑﻞ ﻭﻗﻠﻤﺎ‬
‫ﺭﺑﻴــﺖ ﺍﻟــﻨﻔﺲ ﻋﻠــﻰ ﻇــﻦ ﺍﻟــﺴﻮء ﺑﺎﻟﻨــﺎﺱ ﺇﻻ ﻭﻓﺘﺤــﺖ ﻟﻬــﺎ‬‫ُﱢ‬
‫ﺃﺑﻮﺍﺏ ﺍﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ ﻭﺍﻟﻜﺬﺏ ﻭﺍﻟﻤﺒﺎﻟﻐـﺔ ﻭﺍﻟﺘﻬﻮﻳـﻞ‪.....‬‬
‫ﻓــﻲ ﺳﻠــﺴﻠﺔ ﻃﻮﻳﻠــﺔ ﻣــﻦ ﺍﻟــﺼﻔﺎﺕ ﺍﻟﻤﻘﺒﻮﺣــﺔ ﻭﺍﻟﺨــﺼﺎﻝ‬
‫ﺍﻟﻤﻤﺠﻮﺟﺔ!‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪ ،(4351‬ﻭﺍﻧﻈﺮ ﺷﺮﺡ ﺍﻟﺤﺪﻳﺚ ﻓﻲ ﻓﺘﺢ ﺍﻟﺒﺎﺭي ‪.86-84/8‬‬

‫‪82‬‬
 ‫)‪(21‬‬
‫ﻟﻢ ُﻳﺴ ﺑﻪ ﻧﺴﺒﻪ‬
‫ﻛﺎﻥ ﻣﺒﺪﺃ ﺍﻟﺨﻠﻴﻘﺔ ﺃﻥ ﺍﷲ ﺗﻌﺎﻟﻰ ﻗﺒﺾ ﻗﺒﻀﺔ ﻣﻦ ﺗـﺮﺍﺏ ﺍﻷﺭﺽ‬
‫ﻓﺨﻠﻖ ﻣﻨﻬﺎ ﺁﺩﻡ‪ ،‬ﻭﺧﻠﻖ ﻣﻦ ﺁﺩﻡ ﺣـﻮﺍء ﻭﺧﻠـﻖ ﻣﻨﻬﻤـﺎ ﺳـﺎﺋﺮ ﺍﻟﺒـﺸﺮ‪،‬‬
‫ﺑﻤﺨﺘﻠﻒ ﺃﺷﻜﺎﻟﻬﻢ ﻭﺃﻟﻮﺍﻧﻬﻢ ﻭﺟﻨـﺴﻴﺎﺗﻬﻢ‪ .‬ﺛـﻢ َ َﺗﻔـ ﱠ ﺍﻟﺨﻠـﻖ ﺇﻟـﻰ‬
‫ﺍﺻﻄﻠﺢ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺗﻘﺎﺳـﻴﻢ‬ ‫ﺃﻋﺮﺍﻕ ﻭﺃﻧﺴﺎﺏ ﻭﻗﺒﺎﺋﻞ ﻭﻋﺸﺎﺋﺮ‪ ،‬ﻛﻤﺎ ْ‬
‫ﻣﺘﻌﺪﺩﺓ ﺃﻓﺮﺯﺗﻬﺎ ﺍﻷﻋﺮﺍﻑ ﻭﺍﻟﺘﻘﺎﻟﻴﺪ ﻭﺍﻟﻤﻔﺎﻫﻴﻢ ﻭﺍﻟﺜﻘﺎﻓﺎﺕ‪ ،‬ﻓﺠﻌﻠـﻮﺍ‬
‫ﺃﻧﺴﺎﺏ ﺍﻟﻨﺎﺱ ﺃﺷﺮﺍﻓﺎ ﻭﻣﻮﺍﻟﻴﺎ‪ ،‬ﻭﻭﺿﻴﻌﺎ ﺃﻭ ﺿﻌﻴﻔﺎ‪ ...‬ﺇﻟﺦ‪.‬‬
‫ﻭﺍﻹﺳ ﻡ ﻣﻦ ﺧﺼﺎﺋﺼﻪ ﺃﻧﻪ ﻻ ﻳﺼﻄﺪﻡ ﻣﻊ ﺃﻋﺮﺍﻑ ﺍﻟﻨـﺎﺱ ﻣﺘـﻰ‬
‫ﻣﺎ ﻛﺎﻧﺖ ﺃﻋﺮﺍﻑ ﻻ ﺗﺨﺮﻡ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﻜﻠﻴﺔ ﻭﺍﻟﻤﺒـﺎﺩﺉ ﺍﻟﻌﺎﻣـﺔ؛ ﻷﻥ "‬
‫ﻟﻠﻌﺎﺩﺍﺕ ﻭﺍﻷﻋﺮﺍﻑ ﺳﻠﻄﺎﻥ ﻋﻠـﻰ ﺍﻟﻨﻔـﻮﺱ‪ ،‬ﻭﺗﺤﻜـﻢ ﻓـﻲ ﺍﻟﻌﻘـﻮﻝ‪،‬‬
‫ﻓﻤﺘﻰ ﺭﺳﺨﺖ ﺍﻟﻌﺎﺩﺓ ﺍﻋﺘﺒﺮﺕ ﻣﻦ ﺿـﺮﻭﺭﻳﺎﺕ ﺍﻟﺤﻴـﺎﺓ‪ ،‬ﻷﻥ ﺍﻟﻌﻤـﻞ‬
‫– ﻛﻤــﺎ ﻳﻘــﻮﻝ ﻋﻠﻤــﺎء ﺍﻟــﻨﻔﺲ – ﺑﻜﺜــﺮﺓ ﺗﻜــﺮﺍﺭﻩ ﺗﺄﻟﻔــﻪ ﺍﻷﻋــﺼﺎﺏ‬
‫ﻭﺍﻷﻋــﻀﺎء‪ ،‬ﻭﻻﺳــﻴﻤﺎ ﺇﺫﺍ ﺍﻗﺘــﻀﺘﻪ ﺍﻟﺤﺎﺟــﺔ‪ .‬ﻭﻣــﻦ ﺛــﻢ ﻳﻘﻮﻟــﻮﻥ‪ :‬ﺇﻥ‬
‫ﺍﻟﻌــﺎﺩﺓ ﻃﺒﻴﻌــﺔ ﺛﺎﻧﻴــﺔ‪ .‬ﻭﻳﻘــﻮﻝ ﻓﻘﻬﺎﺅﻧــﺎ‪ :‬ﺇﻥ ﻓــﻲ ﻧ ـ ﺍﻟﻨــﺎﺱ ﻋــﻦ‬
‫)‪(1‬‬
‫ﻋﺎﺩﺍﺗﻬﻢ ﺣﺮﺟﺎ ﻋﻈﻴﻤﺎ"‪.‬‬
‫ﻟﻜﻦ ﺍﻹﺳ ﻡ ﻣﻦ ﺷﺄﻧﻪ ﺍﻟﺘﺪﺧﻞ ﻓﻲ ﺃﻋﺮﺍﻑ ﺍﻟﻨﺎﺱ َﺗ َ ﱡ َ‬
‫ﺪﺧﻞ ﺿﺒﻂ‬

‫)‪ (1‬ﺍﻟﻤﺪﺧﻞ ﺍﻟﻔﻘﻬﻲ ﺍﻟﻌﺎﻡ ‪ -‬ﻧﻈﺮﻳﺔ ﺍﻟﻌﺮﻑ – ﺩ‪ .‬ﻣﺼﻄﻔﻰ ﺍﻟﺰﺭﻗﺎ – )‪.(869/2‬‬

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‫ﻭﺗﻬﺬﻳﺐ‪ ،‬ﻭﺗﻘﻮﻳﻢ ﻣﺴﺎﺭ ﻭﺍﻋﺘﺪﺍﻝ‪ ،‬ﻷﻥ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺍﻷﻋﺮﺍﻑ ﻟﻴـﺴﺖ‬
‫ﻋﻠــﻰ ﻣــﺴﺘﻮﻯ ﻭﺍﺣــﺪ ﻣــﻦ ﺍﻟﺤــﺴﻦ ﻭﺍﻟﺠــﻮﺩﺓ‪ ،‬ﻛﻤــﺎ ﺃﻧﻬــﺎ ﻛﺜﻴــﺮﺍ ﻣــﺎ‬
‫ﺗﻠﺘﺒﺲ ﺑﻬـﺎ ﺍﻷﻫـﻮﺍء ﻓﺘـﺼﺮﻓﻬﺎ ﻋـﻦ ﻣـﺴﺎﺭﻫﺎ ﺍﻟﺠـﺎﺋﺰ ﺇﻟـﻰ ﺍﻟﻤـﺂﻻﺕ‬
‫ﺍﻟﻤﺠﺮﻣﺔ‪.‬‬
‫ﺍﻟﻤﺤﺮﻣﺔ ﻭﺍﻻﺳﺘﺨﺪﺍﻣﺎﺕ ُ َ ﱠ‬
‫ُ َ ﱠ‬
‫ﻭﻣﻦ ﺗﻠﻚ ﺍﻷﻣﻮﺭ‪ ،‬ﺃﻧﺴﺎﺏ ﺍﻟﻨﺎﺱ ﻭﻣﻨﺎﺯﻟﻬﻢ ﻣﻦ ﺍﻟﻤﺠﺘﻤﻊ‪ ،‬ﻓﻘﺪ‬
‫ﺃﺑﻘـــﻰ ﺍﻹﺳـــ ﻡ ﻋﻠـــﻰ ﻭﺻـــﻒ ﺍﻟﻘﺒﺎﺋـــﻞ ﻭﺍﻟﻌـــﺸﺎﺋﺮ ﻭﺍﻟﺒﻄـــﻮﻥ‬
‫ﻭﺍﻷﻓﺨــﺎﺫ‪..‬ﺇﻟــﺦ‪ ،‬ﻟﻜﻨـﻪ َﺑـ ﱠﻴَﻦ ﺍﻟﻌ ﻗــﺔ ﺍﻟﻤﺜﻠــﻰ ﺑــﻴﻦ ﻫــﺬﻩ ﺍﻷﻃــﺮﺍﻑ‬
‫ﺑﺤﻴﺚ ﻻ ﻓﻀﻞ ﺑﻴﻦ ﺍﻟﻨﺎﺱ ﺇﻻ ﻣﻦ ﻣﻨﻈﻮﺭ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻧﻀﺮﺓ‪:‬‬
‫ﺣﺪﺛﻨﻲ ﻣﻦ ﺳﻤﻊ ﺧﻄﺒﺔ ﺭﺳـﻮﻝ ﺍﷲ ؜ ﻓـﻲ ﻭﺳـﻂ ﺃﻳـﺎﻡ ﺍﻟﺘـﺸﺮﻳﻖ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ؛ ﺃﻻ ﺇﻥ ﺭﺑﻜﻢ ﻭﺍﺣﺪ‪ ،‬ﻭﺇﻥ ﺃﺑﺎﻛﻢ ﻭﺍﺣـﺪ‪ ،‬ﺃﻻ ﻻ‬
‫ﻓﻀﻞ ﻟﻌﺮﺑﻲ ﻋﻠﻰ ﺃﻋﺠﻤﻲ‪ ،‬ﻭﻻ ﻟﻌﺠﻤﻲ ﻋﻠـﻰ ﻋﺮﺑـﻲ‪ ،‬ﻭﻻ ﻷﺣﻤـﺮ‬
‫ﻋﻠﻰ ﺃﺳﻮﺩ‪ ،‬ﻭﻻ ﺃﺳﻮﺩ ﻋﻠـﻰ ﺃﺣﻤـﺮ‪ ،‬ﺇﻻ ﺑـﺎﻟﺘﻘﻮﻯ‪ َ َ .‬ﱠ‬
‫ﺃﺑﻠﻐـﺖ؟ ﻗـﺎﻟﻮﺍ‪:‬‬
‫)‪(1‬‬
‫َﺑ ﱠﻠ َﻎ ﺭﺳﻮﻝ ﺍﷲ ؜‪.‬‬
‫ﻭﺍﺳــﺘﻨﻜﺮ ﺭﺳــﻮﻝ ﺍﻹﺳــ ﻡ ‪ -‬ﻋﻠﻴــﻪ ﻣــﻦ ﺭﺑــﻪ ﺃﻓــﻀﻞ ﺍﻟــﺼ ﺓ‬
‫ﻭﺍﻟﺴ ﻡ ‪ -‬ﺍﻟﺜﻨﺎﺋﻴﺔ ﺍﻻﻧﻔﺼﺎﻣﻴﺔ ﺍﻟﻨﻜﺪﻳﺔ ﻓﻲ ﺍﻟﺘﻌﺎﻣـﻞ ﻣـﻊ ﺍﻟﺠـﺮﺍﺋﻢ‪،‬‬
‫ﻭﺗﺤﻔﻆ! ﻭﻳﻨﺠـﻮ‬ ‫ﻓﺤﻴﻦ ﺗﺘﻌﻠﻖ ﺑﺬﻭي ﺍﻟﺠﺎﻩ ﻭﺍﻟﻐﻨﻰ ﻭﺍﻟﺸﺮﻑ ُﺗﺴﺘﺮ ُ‬
‫ﺃﺻــﺤﺎﺑﻬﺎ ﻣــﻦ ﺗﺒﻌﺎﺗﻬــﺎ‪ ،‬ﻭﺣــﻴﻦ ﺗﺘﻌﻠــﻖ ﺑﺮﻗﺒــﺔ ﺃﻭﺳــﺎﻁ ﺍﻟﻨــﺎﺱ‬
‫ﻭﻓﻘﺮﺍﺋﻬﻢ ﻭﺑﺴﻄﺎﺋﻬﻢ‪ ،‬ﻓﻠﻴﺲ ﻟﻬﻢ ﺇﻻ ﺍﻟﻌﻘﻮﺑﺔ ﺑﻞ ﻭﺍﻟﻔـﻀﺢ ﻭﺍﻟﻨـﺸﺮ‬
‫ْ ِ‬
‫ﻭﺟﻌﻠﻬﻢ ﻋﺒﺮﺓ ﻷﻣﺜﺎﻟﻬﻢ !‬ ‫ﺑﺎﻻﺳﻢ ﻭﺍﻟﺮﺳﻢ )ﺃي ﺍﻟﺼﻮﺭﺓ(! ﺑﻞ َ‬
‫)‪ (1‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )‪ (23536‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺷﻌﻴﺐ‪ :‬ﺇﺳﻨﺎﺩﻩ ﺻﺤﻴﺢ‪.‬‬

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‫ﺭﻭﺕ ﻋﺎﺋــﺸﺔ ﺭﺿــﻲ ﺍﷲ ﻋﻨﻬــﺎ ﺃﻥ ﻗﺮﻳــﺸﺎ ﺃﻫﻤﻬــﻢ ﺷــﺄﻥ ﺍﻟﻤــﺮﺃﺓ‬
‫ﺍﻟﻤﺨﺰﻭﻣﻴﺔ ﺍﻟﺘﻲ ﺳﺮﻗﺖ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻭﻣـﻦ ﻳﻜﻠـﻢ ﻓﻴﻬـﺎ ﺭﺳـﻮﻝ ﺍﷲ ؜؟‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻭﻣﻦ ﻳﺠﺘﺮﺉ ﻋﻠﻴﻪ ﺇﻻ ﺃﺳﺎﻣﺔ ﺑﻦ ﺯﻳﺪ ﺣـﺐ ﺭﺳـﻮﻝ ﺍﷲ ؜‪.‬‬
‫ﻓﻜﻠﻤﻪ ﺃﺳـﺎﻣﺔ‪ ،‬ﻓﻘـﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ؜‪ :‬ﺃﺗـﺸﻔﻊ ﻓـﻲ ﺣـﺪ ﻣـﻦ ﺣـﺪﻭﺩ‬
‫ﺍﷲ؟! ﺛﻢ ﻗﺎﻡ ﻓﺨﻄﺐ ﺛﻢ ﻗﺎﻝ‪ :‬ﺇﻧﻤﺎ ﺃﻫﻠﻚ ﺍﻟﺬﻳﻦ ﻗﺒﻠﻜﻢ ﺃﻧﻬﻢ ﻛـﺎﻧﻮﺍ‬
‫ﺇﺫﺍ ﺳﺮﻕ ﻓﻴﻬﻢ ﺍﻟﺸﺮﻳﻒ ﺗﺮﻛﻮﻩ‪ ،‬ﻭﺇﺫﺍ ﺳﺮﻕ ﻓـﻴﻬﻢ ﺍﻟـﻀﻌﻴﻒ ﺃﻗـﺎﻣﻮﺍ‬
‫ﻋﻠﻴﻪ ﺍﻟﺤﺪ‪ ،‬ﻭﺍﻳـﻢ ﺍﷲ ﻟـﻮ ﺃﻥ ﻓﺎﻃﻤـﺔ ﺑﻨـﺖ ﻣﺤﻤـﺪ ﺳـﺮﻗﺖ ﻟﻘﻄﻌـﺖ‬
‫)‪(1‬‬
‫ﻳﺪﻫﺎ‪.‬‬
‫ﻛﻤــﺎ ﺑــﻴﻦ ﺍﻟﻨﺒــﻲ ؜ ﺃﻥ ﻣﻌﻴــﺎﺭ ﺑﻠــﻮﻍ ﺍﻟﻤﺮﺍﺗــﺐ ﻓــﻲ ﺍﻵﺧــﺮﺓ ﻻ‬
‫ﺩﺧﻞ ﻟﻪ ﺑﺎﻟﻨﺴﺐ‪ ،‬ﺑـﻞ ﺍﻟﻌﺒـﺮﺓ ﺑﻤـﺎ ﻛـﺴﺐ‪ ،‬ﻣـﻦ ﻋﻤـﻞ ﻟﻠـﺼﺎﻟﺤﺎﺕ‬
‫ﻭﻓﻌــﻞ ﻟﻠﺨﻴــﺮﺍﺕ‪ ،‬ﻓﻘــﺎﻝ‪) :‬ﻭﻣــﻦ َ ﱠ‬
‫ﺑﻄــﺄ ﺑــﻪ ﻋﻤﻠــﻪ؛ ﻟــﻢ ُﻳــْﺴ ﺑــﻪ‬
‫)‪(2‬‬
‫ﻧﺴﺒﻪ(‪.‬‬
‫ﻭﻟﻢ ﺗﻜﻦ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ؜ ﺍﺯﺩﻭﺍﺟﻴﺔ ﻓﻲ ﻣﺜﻞ ﻫـﺬﻩ ﺍﻟﻤﺒـﺎﺩﺉ‬
‫ــﺼﺮﺡ ﻓـــﻲ‬
‫ﺍﻟﻌﻈﻴﻤـــﺔ ﻭﻣـــﻮﺍﺯﻳﻦ ﺍﻟﻌـــﺪﻝ ﻭﺍﻟﻘـــﺴﻂ‪ ،‬ﻭﺣﺎﺷـــﺎﻩ ﺃﻥ ُﻳـ َ ﱢ‬
‫ﻭﻳﻌﻠﻦ؛ ﻣﺎ ﻳﺨﺎﻟﻔﻪ ﻓﻲ ﺍﻟﺴﺮ ﻣﻊ ﺃﻫﻠﻪ ﻭﻋـﺸﻴﺮﺗﻪ ﻭﻗﺮﺍﺑﺘـﻪ‪،‬‬ ‫ﺍﻟﻤﺠﺘﻤﻊ ُ‬
‫ﺑــــﻞ ﻗــــﺎﻡ ؜ ﺣــــﻴﻦ ﺃﻧــــﺰﻝ ﺍﷲ ‪﴾Q P O﴿ : U‬‬
‫]ﺍﻟــﺸﻌﺮﺍء‪ [214 :‬ﻓﻘــﺎﻝ‪) :‬ﻳــﺎ ﻣﻌــﺸﺮ ﻗــﺮﻳﺶ‪ ..‬ﺍﺷــﺘﺮﻭﺍ ﺃﻧﻔــﺴﻜﻢ‪ ..‬ﻻ‬
‫ﺃﻏﻨﻲ ﻋﻨﻜﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪ (3475‬ﻭﻣﺴﻠﻢ )‪.(4505‬‬

‫)‪ (2‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(7028‬‬

‫‪85‬‬
 ‫ﻳﺎ ﺑﻨﻲ ﻋﺒﺪ ﻣﻨﺎﻑ‪ ..‬ﻻ ﺃﻏﻨﻲ ﻋﻨﻜﻢ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ‬
‫ﻳﺎ ﻋﺒﺎﺱ ﺑﻦ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ‪ ..‬ﻻ ﺃﻏﻨﻲ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ‬
‫ﻭﻳﺎ ﺻﻔﻴﺔ ‪ -‬ﻋﻤﺔ ﺭﺳﻮﻝ ﺍﷲ ‪ ..-‬ﻻ ﺃﻏﻨﻲ ﻋﻨﻚ ﻣﻦ ﺍﷲ ﺷﻴﺌﺎ‬
‫ﻭﻳﺎ ﻓﺎﻃﻤﺔ ﺑﻨﺖ ﻣﺤﻤﺪ‪ ..‬ﺳﻠﻴﻨﻲ ﻣﺎ ﺷﺌﺖ ﻣﻦ ﻣﺎﻟﻲ‪..‬‬
‫)‪(1‬‬
‫ً‬
‫ﺷﻴﺌﺎ(‪.‬‬ ‫ﻻ ﺃﻏﻨﻲ ﻋﻨﻚ ﻣﻦ ﺍﷲ‬
‫ﻭﻟﻬﺬﺍ ﻳﻨﺒﻐﻲ ﻋﻠـﻰ ﺃﺻـﺤﺎﺏ ﺍﻟـﺸﺄﻥ ﺃﻥ ﻳﺘﺠـﺮﺩﻭﺍ ﻣـﻦ ﺍﻟﻬـﻮﻯ‪،‬‬
‫ﺗﺴﻮﻍ ﻫـﻀﻢ ﺣﻘـﻮﻕ‬ ‫ﻭﺃﻥ ﻳﻌﻠﻤﻮﺍ ﺃﻥ ﺩﺭﺟﺔ ﺍﻟﻘﺮﺍﺑﺔ ﻭﻋﻠﻮ ﺍﻟﻨﺴﺐ ﻻ ُ َ ﱢ‬
‫ﺃﺻﺤﺎﺏ ﺍﻟﻜﻔﺎءﺓ ﻭﺍﻟﺠﻮﺩﺓ ﻓﻲ ﺍﻟﻌﻤـﻞ‪ ،‬ﺑـﻞ ﻣـﻦ ﺑﻄـﺄ ﺑـﻪ ﻋﻤﻠـﻪ ﻟـﻢ‬
‫ﻳﺴ ﺑﻪ ﻧﺴﺒﻪ‪..‬‬
‫ﻋﻠﻰ ﻫﺬﺍ ﺗـﺴﺘﻘﻴﻢ ﺃﺣـﻮﺍﻝ ﺍﻟﻤﺠﺘﻤـﻊ‪ ،‬ﻭﺗـﺴﺘﻘﺮ ﺷـﺆﻭﻥ ﺍﻟـﺒ ﺩ‪،‬‬
‫ﻭﻳﻨﻌﻢ ﺍﻟﻨـﺎﺱ ﺑﺎﻟﺮﺿـﻰ ﺍﻟﻨﻔـﺴﻲ ﻭﺗﺤﻘﻴـﻖ ﺃﻋﻠـﻰ ﻣﻌـﺪﻻﺕ ﺍﻟـﻮﻻء‬
‫ََْ‬
‫ﻟﺒﻴﺌﺔ ﺍﻟﻌﻤﻞ ﺑﻞ ﻟﻠﻮﻃﻦ ﺑﺄﺳﺮﻩ‪.‬‬
‫ﺧ ﺻﺔ‬
‫ﻣﻌﻨﻰ ﻳﺪﻝ ﻋﻠﻴﻪ ﺇﻥ ُﺟﻬـﻞ ﺍﻟﻨـﺴﺐ‬
‫ً‬ ‫ﻭﺍﻟﻤـــﺮء ﻓـــﻲ ﺃﺧ ﻗـــﻪ ﻭﻣﻘﺎﻟـــﻪ‬
‫ﺃﻥ ﺗﻨﺘﻤــﻲ ﻷﺏ ﺷــﺮﻳﻒ ﻛــﺎﻷﺩﺏ‬ ‫ﻓﺈﺫﺍ ﻓﻘﺪﺕ ﺍﻟﺠﺪ‪ ،‬ﻓﺎﺧﺘﺮ ﺑﻌـﺪﻩ‬
‫ﻻ ﻛﺎﻟﺒﻬﻴﻤــﺔ ﻣــﻦ ُﻟﺠــﻴﻦ ﺃﻭ ﺫﻫــﺐ‬ ‫ﻗـﺪﺭ ﻛﻤﺎﻟـﻪ‬
‫ﺛﻤﻦ ﺍﻟﻔﺘﻰ ﻓﻲ ﺍﻟﻨـﺎﺱ ُ‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪ (2753‬ﻭﻣﺴﻠﻢ )‪.(525‬‬

‫‪86‬‬
 ‫)‪(22‬‬
‫ﺗﺮﺿﻮﻥ ﺩﻳﻨﻪ !‬
‫ﺣـــﺪﺩ ﺍﻟﻨﺒـــﻲ ؜ ﻣﻌﻴـــﺎﺭﻳﻦ ﻟﻘﺒـــﻮﻝ ﺍﻟﺨﺎﻃـــﺐ ﻫﻤـــﺎ‪ :‬ﺍﻟﺘـــﺪﻳﻦ‬
‫ﻭﺍﻟﺨﻠﻖ‪ .‬ﻭﺫﻟﻚ ﺣﻴﻨﻤﺎ ﻗﺎﻝ‪) :‬ﺇﺫﺍ ﺧﻄﺐ ﺇﻟـﻴﻜﻢ ﻣـﻦ ﺗﺮﺿـﻮﻥ ﺩﻳﻨـﻪ‬
‫ﻭﺧﻠﻘـــﻪ ﻓﺰﻭﺟـــﻮﻩ ﺇﻻ ﺗﻔﻌﻠـــﻮﺍ ﺗﻜـــﻦ ﻓﺘﻨـــﺔ ﻓـــﻲ ﺍﻷﺭﺽ ﻭﻓـــﺴﺎﺩ‬
‫)‪(1‬‬
‫ﻋﺮﻳﺾ(‪.‬‬
‫ﻭﻓﻲ ﺣﺪﻳﺚ ﺁﺧﺮ ﺃﻧﻪ ﻟﻤﺎ ﻗﺎﻝ ﺫﻟﻚ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ! ﻭﺇﻥ‬
‫ﻛﺎﻥ ﻓﻴﻪ؟ ]ﺃي‪ :‬ﺷ ﻣﻦ ﻗﻠﺔ ﺍﻟﻤﺎﻝ ﺃﻭ ﻋﺪﻡ ﺍﻟﻜﻔـﺎءﺓ[‪ (2).‬ﻗـﺎﻝ‪) :‬ﺇﺫﺍ‬
‫)‪(3‬‬
‫ﺟﺎءﻛﻢ ﻣﻦ ﺗﺮﺿﻮﻥ ﺩﻳﻨﻪ ﻭﺧﻠﻘﻪ ﻓﺄﻧﻜﺤﻮﻩ( ﺛ ﺙ ﻣﺮﺍﺕ‪.‬‬
‫ﺃﻣــﺎ ﺍﺧﺘﻴــﺎﺭ ﻫــﺬﻳﻦ ﺍﻟﻤﻌﻴــﺎﺭﻳﻦ ﻋﻠــﻰ ﻭﺟــﻪ ﺍﻟﺘﺤﺪﻳــﺪ‪ ،‬ﻓــﻸﻥ‬
‫) ُ‬
‫ﺍﻟﺨﻠــﻖ( ﻣــﺪﺍﺭ ﺣــﺴﻦ ﺍﻟﻤﻌــﺎﺵ ﻭﺍﻟﻌــﺸﺮﺓ‪ .‬ﻭ)ﺍﻟــﺪﻳﻦ( ﻣــﺪﺍﺭ ﺃﺩﺍء‬
‫ﺍﻟﺤﻘﻮﻕ ﻭﻣﺮﺍﻋﺎﺓ ﺍﻟﺬﻣﺔ‪.‬‬
‫ﻗــﺎﻝ ﺍﻟﻘﺎﺿــﻲ ﻋﻴــﺎﺽ ﺭﺣﻤــﻪ ﺍﷲ‪ " :‬ﺍﻟ ﺋــﻖ ﺑــﺬﻭي ﺍﻟﻤــﺮﻭءﺍﺕ‬
‫ﻭﺃﺭﺑــﺎﺏ ﺍﻟــﺪﻳﺎﻧﺎﺕ ﺃﻥ ﻳﻜــﻮﻥ ﺍﻟــﺪﻳﻦ ﻣﻄﻤــﺢ ﻧﻈــﺮﻫﻢ ﻓﻴﻤــﺎ ﻳــﺄﺗﻮﻥ‬
‫)‪(4‬‬
‫ﻭﻳﺬﺭﻭﻥ‪ ،‬ﻻ ﺳﻴﻤﺎ ﻓﻴﻤﺎ ﻳﺪﻭﻡ ﺃﻣﺮﻩ ﻭﻳﻌﻈﻢ ﺧﻄﺮﻩ "‪.‬‬

‫)‪ (1‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ (1084‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(1967‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

‫)‪ (2‬ﺗﺤﻔﺔ ﺍﻷﺣﻮﺫي ﻟﻠﻤﺒﺎﺭﻛﻔﻮﺭي )‪.(173 / 4‬‬
‫)‪ (3‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪.(1085‬‬
‫)‪ (4‬ﺗﺤﻔﺔ ﺍﻷﺣﻮﺫي )‪.(174/4‬‬

‫‪87‬‬
‫ﻟﻜﻦ ﺍﻟﻤﻠﻔﺖ ﻓﻲ ﺍﻟﺤﺪﻳﺚ؛ ﺗﻌﻠﻴﻖ ﺫﻟـﻚ ﺍﻟﺮﺿـﻰ ﻋﻠـﻰ ﺍﻟـﺪﻳﻦ‪،‬‬
‫ﺍﻟﺨﻠﻖ‪ ،‬ﻭﻟﻜﻦ ﻟﻤﺎ ﻛـﺎﻥ ﺍﻟﻤـﺮﺍﺩ‬ ‫ﻣﻊ ﺃﻥ ﺍﻟﺪﻳﻦ ﻭﺍﺣﺪ ﻻ ﻳﺘﺠﺰﺃ‪ ،‬ﻭﻛﺬﺍ ُ‬
‫ﺑﺎﻟﺪﻳﻦ ﺍﻟﺘﺪﻳﻦ‪ ،‬ﻭﺑﺎﻟﺨﻠﻖ ﺍﻟﺘﺨﻠﻖ‪ ،‬ﻭﻛﺎﻥ ﻛﻞ ﻣﻦ ﺍﻟﺘـﺪﻳﻦ ﻭﺍﻟﺘﺨﻠـﻖ‬
‫ﻳﺘﻔﺎﻭﺕ ﻣﻦ ﺷﺨﺺ ﻵﺧـﺮ ﺑﺤـﺴﺐ ﺍﻟﺒﻴﺌـﺎﺕ ﺍﻟﻄﺒﻴﻌﻴـﺔ ﻭﻣﺮﺍﻓﻘﻬـﺎ‪،‬‬
‫ﻭﺍﻟﺒﻴﺌــﺎﺕ ﺍﻻﺟﺘﻤﺎﻋﻴــﺔ ﻭﺃﻧﻈﻤﺘﻬــﺎ ﻭﻣﻤﻴﺰﺍﺗﻬــﺎ‪ ،‬ﻣــﻦ ﺍﻟﻤﻌﺘﻘــﺪﺍﺕ‬
‫ﻭﺍﻟـــﺸﻌﺎﺋﺮ ﻭﺍﻷﺧـــ ﻕ ﻭﻧﻈـــﺎﻡ ﺍﻟﺤﻜـــﻢ ﻭﻣﻌﺎﻫـــﺪ ﺍﻟﻌﻠـــﻢ ﻭﺍﻟﻔﻜـــﺮ‬
‫ﻭﺍﻻﻧﻔﺘﺎﺡ ﻭﺍﻻﻧﻐ ﻕ ﻭﺍﻟﺘﻌﺼﺐ ﻭﺍﻟﺠﻤﻮﺩ‪ ،‬ﻟﻤﺎ ﻛـﺎﻥ ﺍﻷﻣـﺮ ﻛـﺬﻟﻚ‬
‫ﻋﻠَﻖ ﺑﺎﻟﺮﺿﻰ‪ ،‬ﻓﻘﺪ ﺃﺭﺿﻰ ﻣﻦ ﺍﻟﺘﺪﻳﻦ ﻣﺎ ﻻ ﺗﺮﺿﺎﻩ ﺃﻧﺖ!‬ ‫ُﱢ‬

‫ﻭﻛﺘﻮﺿﻴﺢ ﺃﻋﻤﻖ ﻧﻘﻮﻝ‪ :‬ﺇﻥ ﺍﻟﺘﺪﻳﻦ ُ َ‬

‫ﺷﻌﺐ ﺃﺭﺑﻊ‪ ،‬ﺗﻜـﺎﺩ ﺗﺠﺘﻤـﻊ‬
‫ﻓﻲ ﻏﺎﻟﺐ ﺍﻟﻤﺘﺪﻳﻨﻴﻦ‪ ،‬ﻟﻜﻦ ﺑﺪﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ‪ ،‬ﻭﻟﻜﻞ ﻣـﻨﻬﻢ ﺩﺭﺟـﺔ‬
‫ﻏﺎﻟﺒﺔ ﻋﻠﻰ ﺍﻷﺧﺮﻯ‪ ،‬ﻭﻫﺬﻩ ﺍﻟﺪﺭﺟﺎﺕ ﺃﻭ ﺍﻟﻤﺮﺍﺗﺐ ﻫﻲ‪:‬‬
‫ﺍﻟﺘﺪﻳﻦ ﺍﻟﻔﻜﺮي‬ ‫ﺍﻟﺘﺪﻳﻦ ﺍﻟﻌﺎﻃﻔﻲ‬
‫ﺍﻟﺘﺪﻳﻦ ﺍﻟﻈﺎﻫﺮي‬ ‫ﺍﻟﺘﺪﻳﻦ ﺍﻟﺴﻠﻮﻛﻲ‬
‫ﻓﻤﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺠﺪ ﻋﺎﻃﻔﺘﻪ ﻟﻠﺪﻳﻦ ﺟﻴﺎﺷﺔ‪ ..‬ﻣﺘﻴﻨـﺔ‪ ..‬ﺻـﻠﺒﺔ‪،‬‬
‫ﻟﻜﻦ ﻋﻤﻠﻪ ﻭﻋﺒﺎﺩﺗﻪ‪ ..‬ﻣﺘﻌﺜﺮﺓ‪ ..‬ﻣﺘﺄﺧﺮﺓ‪ ..‬ﻣﺘﻌﺴﺮﺓ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺠـﺪﻩ ﺻـﺎﺣﺐ ﻓﻜـﺮ ﺩﻳﻨـﻲ ﻣﺘـﻴﻦ‪ ،‬ﻭﻗﻨﺎﻋـﺔ ﺑـﻪ‬
‫ﺿـﻌﻒ ﻋـﻦ‬
‫ﺗﺎﻣﺔ‪ ،‬ﻭﻟﻜﻦ ﻟﻢ ﻳﻠﺘﺰﻡ ﺑﻪ ﻓـﻲ ﻣﻈﻬـﺮﻩ ﻭﻫﻴﺌﺘـﻪ‪ ،‬ﻭﺭﺑﻤـﺎ َ ُ َ‬
‫ﺍﻟﻘﻴﺎﻡ ﺑﻜﺜﻴﺮ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺪﻳﻦ ﻭﻋﺒﺎﺩﺍﺗﻪ‪.‬‬
‫ﻭﻗﺪ ﺗﺠﺪ ﺷﺨﺼﺎ ﻛﺎﻣـﻞ ﺍﻟﻬﻴﺌـﺔ ﺍﻟﺪﻳﻨﻴـﺔ ﻓـﻲ ﺷـﻜﻠﻪ ﻭﺛﻮﺑـﻪ ﺑـﻞ‬
‫ﻭﻣﻨﻄﻘﻪ‪ ،‬ﻭﺗﺠﺪ ﻋﻨﺪﻩ ﻫﻨﺎﺕ ﻓﻜﺮﻳﺔ ﻭﺟﻬﻞ ﻋﻤﻴﻖ‪.‬‬
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‫ﻣـﻀﺮﺏ ﻣﺜـﻞ ﻓـﻲ ﺍﻟﺤـﺮﺹ‬ ‫ً‬
‫ﻋﺎﺑـﺪﺍ ﻟﺮﺑـﻪ‪َ َ ،‬‬ ‫ﺗﻘﻴـﺎ‬
‫ﻭﻗﺪ ﺗﺠﺪ ﺭﺟ ً ﱥ‬
‫ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺗﺠﺪ ﻟﻬﺬﺍ ﺃﺛﺮﺍ ﻋﻈﻴﻤﺎ ﻋﻠـﻰ ﻋﺎﻃﻔﺘـﻪ ﺍﻟﺪﻳﻨﻴـﺔ‪ ،‬ﻟﻜـﻦ‬
‫ﻋﻨﺪﻩ ﺇﺷـﻜﺎﻻﺕ ﻓﻜﺮﻳـﺔ ﺃﻓﺮﺯﺗﻬـﺎ ﻟـﻪ ﺍﻟﻤـﺬﺍﻫﺐ ﺍﻟﻤﺎﺩﻳـﺔ ﺍﻟﻤﻌﺎﺻـﺮﺓ‬
‫ﺍﻟﺘﻲ ﻻﻗﺖ ﻓﻀﺎء ﻭﺍﺳﻌﺎ ﻭﺟﻬ ﺻﺎﺭﺧﺎ ﻓﻲ ﺫﻫﻨﻪ ﻓﺴﻜﻨﺖ ﻓﻴﻪ‪.‬‬
‫ﻭﺗﺠﺪ ﻓﻲ ﺍﻟﻨـﺎﺱ ‪ -‬ﻋﻠـﻰ ﻗﻠـﺔ ﻭﺍﷲ ﺍﻟﻤـﺴﺘﻌﺎﻥ ‪ -‬ﻣـﻦ ﺗـﺴﺎﻭﺕ‬
‫ﻋﻨﺪﻩ ﻗﻮﺓ ﺍﻟﺘﺪﻳﻦ ﺍﻟﻈﺎﻫﺮﻳﺔ ﻭﺍﻟﻌﺎﻃﻔﻴﺔ ﻭﺍﻟـﺴﻠﻮﻛﻴﺔ ﻭﺍﻟﻔﻜﺮﻳـﺔ‪ ،‬ﻓﻔـﻲ‬
‫ﺍﻟﻌﺒــﺎﺩﺓ ﺍﻷﺳــﺒﻖ ﺍﻷﻭﻝ‪ ،‬ﻭﻓــﻲ ﺍﻟﻌﺎﻃﻔــﺔ ﻫــﻮ ﻣــﻀﺮﺏ ﺍﻟﻤﺜــﻞ‪ ،‬ﻭﻓــﻲ‬
‫ﺍﻟﻔﻜﺮ ﻫﻮ ﺍﻟﺮﺍﺳﺦ ﺍﻟﻤﺆﺻﻞ‪.‬‬
‫ﻓﺈﺫﺍ ﻋﻠﻤﻨـﺎ ﺃﻥ ﺍﻟﺘـﺪﻳﻦ ﺃﻧـﻮﺍﻉ ﻭﻣﺮﺍﺗـﺐ‪ ،‬ﻋﻠﻤﻨـﺎ ﺃﻧـﻪ ﻟـﻴﺲ ﻛـﻞ‬
‫ﻣﺘﺪﻳﻦ ﻳـﺼﻠﺢ ﻷي ﻣﺘﺪﻳﻨـﺔ‪ ،‬ﻭﺍﻟﻌﻜـﺲ ﻛـﺬﻟﻚ‪ ،‬ﻭﻟـﺬﺍ ﻓﺈﻧـﻚ ﺗﺠـﺪ‬
‫ﺳﻴﻒ ﺍﻟﻄ ﻕ ﻭﺍﻻﻧﻔﺼﺎﻝ ﻳﺠﺮي ﻋﻠﻰ ﺍﻟﺰﻭﺍﺟـﺎﺕ ﺍﻟﻤﺘﺪﻳﻨـﺔ ﻭﻏﻴـﺮ‬
‫ﺍﻟﻤﺘﺪﻳﻨﺔ – ﻭﺇﻥ ﻛﺎﻥ ﻓﻲ ﺍﻟﺘﺪﻳﻦ ﺃﻗﻞ ﻭﺃﺳﻠﻢ ﻏﺎﻟﺒﺎ‪.-‬‬
‫ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭي ﻹﻧﺠﺎﺡ ﻣﺸﺎﺭﻳﻊ ﺍﻟﺰﻭﺍﺝ‪ ،‬ﺗﻘﻴﻴﻢ ﺍﻟﻔﺘﺎﺓ ﻣﻦ ﺟﻬﺔ‬
‫ﺍﻟﺘﺪﻳﻦ )ﻋﺎﻃﻔﺔ ﺃﻡ ﺳﻠﻮﻙ ﺃﻡ ﻣﻈﻬﺮ ﺃﻡ ﺷﺎﻣﻞ(‪ ،‬ﻓﺈﺫﺍ ﻣـﺎ ﻛـﺎﻥ ﺳـﻠﻮﻛﺎ‬
‫ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻤﺜﺎﻝ‪ ،‬ﻓﻠﻴﺲ ﻣـﻦ ﺍﻟـﺼﻮﺍﺏ ﺍﺧﺘﻴـﺎﺭ ﺍﻟﻤﺘـﺪﻳﻦ ﻟﻤﺠـﺮﺩ‬
‫ﺷﻜﻠﻪ ﻭﻣﻈﻬﺮﻩ‪ ،‬ﺑﻞ ﻻﺑﺪ ﻣﻦ ﺃﻥ ﺗﺨﺘﺒﺮ ﻋﺒﺎﺩﺗﻪ ﻭﺳـﻠﻮﻛﻪ‪ ،‬ﻓـﺈﻥ ﻛـﺎﻥ‬
‫ﻛــﺬﻟﻚ ﻓﻬــﻮ ﺍﻟــﺬي ﻳﻨﺒﻐــﻲ ﺃﻥ ﻧﺮﺿــﺎﻩ ﻟﻔﺘﺎﺗﻨــﺎ ﻟﺘﺤــﺼﻴﻞ ﺍﻟﺘﻮﺍﻓــﻖ‬
‫ﺍﻟﺪﻳﻨﻲ ﺑﻴﻨﻬﻤﺎ‪.‬‬
‫ﻭﻛــﺬﺍ ﺍﻟــﺸﺄﻥ ﻓــﻲ ﺃﻣــﻮﺭ ﺍﻷﺧــ ﻕ‪ ،‬ﻓــﺎﻷﺧ ﻕ ﺑــﺎﺏ ﻭﺍﺳــﻊ‪،‬‬
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‫ﻭﺧــﺼﺎﻝ ﻻ ﺗﺤــﺼﻰ‪ ،‬ﻓﻤــﻦ ﻛﺎﻧــﺖ ﻓﺘﺎﺗــﻪ ﻛﺮﻳﻤــﺔ ﺍﻟﻌﻄــﺎء‪ ،‬ﺳــﺨﻴﺔ‬
‫ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻤﻦ ﺍﻟﻀﺮﻭﺭي ﺍﺧﺘﺒﺎﺭ ﻛـﺮﻡ ﺍﻟﺨﺎﻃـﺐ ﻭﺍﻟـﺴﺆﺍﻝ ﻋـﻦ ﻫـﺬﺍ‬
‫ﺍﻟﺠﺎﻧــﺐ‪ ،‬ﻟــﺌ ﻧــﺴﺎﻫﻢ ﻓــﻲ ﺟﻠــﺐ ﺍﻟﻤــﺸﺎﻛﻞ ﻭﺍﻟﻬﻤــﻮﻡ ﻟﻬﻤــﺎ ﻓــﻲ‬
‫ﻓﻘﺲ‪.‬‬‫ِ‬
‫ﺣﻴﺎﺗﻬﻤﺎ ﺍﻟﻌﻤﻠﻴﺔ‪ .‬ﻭﻋﻠﻰ ﻫﺬﺍ َ ْ‬
‫ﻭﻣﻮﺿﻮﻉ ﺍﻟـﺰﻭﺍﺝ ﻭﺍﻟﺘﻮﺍﻓـﻖ ﺑﺤـﺮ ﻭﺍﺳـﻊ ﻭﺳـﺎﺣﻞ ﻋـﺮﻳﺾ‪ ،‬ﻻ‬
‫ﺗﻔﻲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻟﻮﻗﻔﺎﺕ ﺍﻟﻤﺨﺘﺼﺮﺓ ﺑـﻪ‪ ،‬ﻟﻜـﻦ ﻣـﺎ ﻻ ﻳـﺪﺭﻙ ﺟﻠـﻪ ﻻ‬
‫ﻳﺘﺮﻙ ﻛﻠﻪ‪ ،‬ﻭﺣﺴﺒﻨﺎ ﻣﻦ ﺍﻟﻘ ﺩﺓ ﻣﺎ ﺃﺣﺎﻁ ﺑﺎﻟﻌﻨﻖ‪ ،‬ﻭﻟﻌﻞ ﺍﻟﻘـﺎﺩﻡ ﻣـﻦ‬
‫ﻣﺆﺻـﻠﺔ ُ ْ َ ِ ً‬
‫ﻣﻨﻔـﺼﻠﺔ ﺇﻥ‬ ‫ﻭﺍﻗﻌﻴـﺔ ُ َ ﱠ ً‬
‫ً‬ ‫ﻳﻬﻴﺊ ﺍﷲ ﺟﻞ ﻭﻋـ ﻓﻴـﻪ ِ ً‬
‫ﻛﺘﺎﺑـﺔ‬ ‫ﺍﻷﻳﺎﻡ ُ َ ﱢ‬
‫ﺷﺎء ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬
‫ﺧ ﺻـــﺔ‪ :‬ﺍﻟﺘـــﺪﻳﻦ ﺍﻟﺤـــﻖ ﻭﺍﻟﺜﺒـــﺎﺕ ﺍﻟﺤﻘﻴﻘـــﻲ ﺣـــﻴﻦ‬
‫َ ْ َ ْ‬
‫ﺗــﺴﺘﻜﻤﻞ ﺧــﺼﺎﻝ ﺍﻟﺘــﺪﻳﻦ ﻓــﻲ ﺟﻤﻴــﻊ ﺟﻮﺍﻧﺒﻬــﺎ ﺍﻟــﺸﻜﻠﻴﺔ‬
‫ﺗﺪﻳﻨﻚ ﻭَﻧـﱢﻢ ﺟﻤﻴـﻊ‬
‫ﻭﺍﻟﺴﻠﻮﻛﻴﺔ ﻭﺍﻟﻌﺎﻃﻔﻴﺔ ﻭﺍﻟﻔﻜﺮﻳﺔ‪ ،‬ﻓﻮﺍﺯﻥ َ َ ﱡ َ َ‬
‫ﺟﻮﺍﻧﺒﻪ ﻟﺌ ﻳﺆﻭﻝ ﻟﻠﺴﻘﻮﻁ )ﺍﻻﻧﺘﻜﺎﺳﺔ( ﺃﻭ ﺍﻟﺘﺤﻨﻂ ﻣﻜﺎﻧـﻪ!‬
‫)ﺍﻻﻟﺘﺰﺍﻡ ﺍﻷﺟﻮﻑ( ﺑﺪﻭﻥ ﺫﻟﻚ ﻟـﻦ ﺗـﺴﻌﺪ ﺑﺎﻟﺘﺰﺍﻣـﻚ ﻭﺗﻬﻨـﺄ‬
‫ﺑَ َ ﱡ ِ َ‬
‫ﺘﺪﻳﻨﻚ!‬

‫**‬ ‫**‬ ‫**‬

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‫ﻣﺠـــﺮﻯ ﺍﻟــﺪﻡ‬

‫ﺗﻔﺎﻭﺕ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻹﺩﺭﺍﻙ ﺑﻴﻦ ﺍﻟﺒﺸﺮ ﻳﻨـﺘﺞ ﻋﻨـﻪ – ﻻ ﻣﺤﺎﻟـﺔ –‬

‫ُ‬
‫ﺍﺧﺘ ﻑ ﻧﺘﺎﺋﺞ ﺍﻟﺘﺤﻠﻴﻞ ﺍﻟﺬﻫﻨﻲ ﻟﻸﺣﺪﺍﺙ ﻭﺍﻟﻤﻮﺍﻗﻒ‪.‬‬
‫ﻭﺍﻟﻨﺎﺱ ﺗﺠﺎﻩ ﻫﺬﺍ ﺍﻷﻣﺮ ﻃﺮﻓﺎﻥ ﻭﻭﺳﻂ‪:‬‬
‫ﻃﺮﻑ ﻳﻌـﻲ ﺗﻠـﻚ ﺍﻟﻘـﻀﻴﺔ – ﻣﻘﺪﻣـﺔ ﻭﻧﺘﻴﺠـﺔ ‪ ،-‬ﻟﻜﻨـﻪ ﻻ ﻳﺄﺑـﻪ‬
‫ﺑﻤﻦ ﺣﻮﻟﻪ‪ ،‬ﻭﻻ ﻳﻬﻤﻪ ﻛ ﻣﻬﻢ ﻓﻴـﻪ ﻭﻧﻈـﺮﺍﺗﻬﻢ ﻟـﻪ‪ ،‬ﻭﻻ ﻳﻘـﻴﻢ ﻭﺯﻧـﺎ‬
‫ﻟﻤﻌﺮﻓﺘﻬﻢ ﺗﺤﺼﻴ ‪ ،‬ﻭﺑﺎﻟﺘﺎﻟﻲ ﻫﻮ ﻻ ﻳﻬﺘﻢ ﻟﺨﺴﺎﺭﺗﻬﻢ ﻭﻓﻘﺪﺍﻧﻬﻢ‪.‬‬
‫ﻭﻃــﺮﻑ ﻳﻬﻤــﻪ ﺫﻟــﻚ‪ ،‬ﻭﻟﻜــﻦ ﻓﻴــﻪ ﻧــﻮﻉ ﻏﻔﻠــﺔ ﺃﻭ ﺳــﺬﺍﺟﺔ‪ ،‬ﻓ ـ‬
‫ﻳﺤﺮﺹ ﻋﻠﻰ ﺍﻟﺘﻮﺿﻴﺢ ﻭﺍﻹﻓﻬـﺎﻡ ﺣـﻴﻦ ﻳﺤﺘﻤـﻞ ﺍﻟﻤﻮﻗـﻒ ﺍﻟـﺼﺎﺩﺭ‬
‫ﻣﻨﻪ ﺃﻛﺜﺮ ﻣﻦ ﺗﻔﺴﻴﺮ‪ ،‬ﺑﻌﻀﻪ ﺣﺴﻦ ﻭﺑﻌﻀﻪ ﻏﻴﺮ ﺫﻟﻚ‪.‬‬
‫ﻭﺧﻴـــﺮ ﺍﻷﻣـــﻮﺭ ﺍﻟﻮﺳـــﻂ‪ ،‬ﻭﻫـــﻮ ﻣـــﻦ ﻳﺮﺍﻋـــﻲ ﻋﻘـــﻮﻝ ﺍﻟﺒـــﺸﺮ‬
‫ﻭﻧﻔﺴﻴﺎﺗﻬﻢ‪ ،‬ﻓ ﻳﺄﺑﻪ ﺑﺎﻟﻤﻮﺍﻗﻒ ﺍﻟـﺼﻐﻴﺮﺓ ﻭﺍﻟﻌـﺎﺑﺮﺓ‪ ،‬ﺇﻻ ﺃﻧـﻪ ﻳﻘـﻒ‬
‫ﻣﻊ ﻛﺒﻴﺮﻫـﺎ ﻭﻣﻬﻤﻬـﺎ‪ ،‬ﻓﻴﺤـﺮﺹ ﻋﻠـﻰ ﺳـﻤﻌﺘﻪ ﻭﻧﻈـﺮ ﺍﻟﻨـﺎﺱ ﺇﻟﻴـﻪ‪،‬‬
‫ﻳﺘـﺮﺟﻢ‬ ‫ﻓﻴﻮﺿﺢ ﻭﻳﺼﺎﺭﺡ ﻓﻲ ﻛﻞ ﻣـﺎ ﻳﺤﺘﻤـﻞ ﺃﻥ ُ ْ‬
‫ﻳﻔﻬـﻢ ﺧﻄﺌـﺎ‪ ،‬ﺃﻭ ُ َ‬
‫ﻳﺤﻤﻞ ﻋﻠﻰ ﺍﻟﺸﺮ‪.‬‬
‫ﺳﻮءﺍ‪ ،‬ﺃﻭ ُ ْ‬

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 ‫ﻭﻗﺪ ﻛﺎﻥ ﻛﺬﻟﻚ ُ ُ‬
‫ﺍﻟﺨﻠـﻖ ﺍﻟﻨﺒـﻮي‪ ..‬ﻣـﻊ ﺃﻧـﻪ ؜ َ َ ٌ‬
‫ﻣﺤـﻞ ﻻ ﻳﻘﺒـﻞ‬
‫ﺍﻟﺘﻬﻤﺔ ﻭﺳﻮء ﺍﻟﻈﻨﺔ!‬
‫ﺧﺮﺝ ﻳﻮﻣﺎ ﻣﻦ ﻣﻌﺘﻜﻔﻪ ﻭﻣﻌـﻪ ﺻـﻔﻴﺔ – ﺯﻭﺟﺘـﻪ ﺃﻡ ﺍﻟﻤـﺆﻣﻨﻴﻦ –‬
‫ﺃﻥ‬
‫ﻓــﻲ ﻭﻗــﺖ ﺍﻟﻠﻴــﻞ ﻭﺍﻟﻈﻠﻤــﺔ‪ ،‬ﻓــﺮﺁﻩ ﺭﺟـ ﻥ؛ ﻓﻤــﺎ ﻛــﺎﻥ ﻣﻨﻬﻤــﺎ ﺇﻻ ْ‬
‫ﺃﺳــﺮﻋﺎ ﺍﻟــﺴﻴﺮ ﻟــﺌ ﻳﺤﺮﺟــﺎ ﺭﺳــﻮﻝ ﺍﷲ‪ ،‬ﻓﻘــﺎﻝ ﻟﻬﻤــﺎ ﺍﻟﻨﺒــﻲ ؜‪:‬‬
‫)ﺗﻌﺎﻟﻴﺎ‪] ،‬ﻭﻓﻲ ﻟﻔﻆ‪ :‬ﻋﻠﻰ ﺭﺳﻠﻜﻤﺎ[ ﺇﻧﻬﺎ ﺻﻔﻴﺔ ﺑﻨﺖ ُﺣﻴﻲ(‪ .‬ﻓﻘﺎﻻ‪:‬‬
‫ﺳﺒﺤﺎﻥ ﺍﷲ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪) ،‬ﻳﻌﻨﻲ‪ :‬ﺃﻣﺜﻠﻨـﺎ – ﻭﻫﻤـﺎ ﻣـﻦ ﺍﻷﻧـﺼﺎﺭ –‬
‫َﻳـ ُ ﱡ‬
‫ـﺸﻚ ﻓــﻲ ﻣﺜﻠــﻚ ﻭﺃﻧــﺖ ﺭﺳــﻮﻝ ﺍﷲ؟! ﻓﻘــﺎﻝ ؜‪) :‬ﺇﻥ ﺍﻟــﺸﻴﻄﺎﻥ‬
‫ﻳﺠــﺮي ﻣــﻦ ﺍﻹﻧــﺴﺎﻥ ﻣﺠــﺮﻯ ﺍﻟــﺪﻡ‪ ،‬ﻭﺇﻧــﻲ ﺧــﺸﻴﺖ ﺃﻥ ﻳﻠﻘــﻲ ﻓــﻲ‬
‫)‪(1‬‬
‫ﺃﻧﻔﺴﻜﻤﺎ ﺷﻴﺌﺎ(‪.‬‬
‫ﺧ ﺻﺔ‪ :‬ﺑﺎﺩﺭ ﺑﺎﻟﺘﻮﺿﻴﺢ ﻭﺍﻟﺒﻴﺎﻥ ﻟﻜﻞ ﻣـﺎ ﻳـﺼﺪﺭ ﻣﻨـﻚ‬
‫ﻭﺗَﺆ ﱠﻭﻝ ﻋﻠﻰ‬
‫ﺗﺤﻤﻞ ﻋﻠﻰ ﻏﻴﺮ ﻣﺤﻤﻠﻬﺎ‪ُ ،‬‬
‫ﻣﻦ ﺃﻗﻮﺍﻝ ﻭﺃﻓﻌﺎﻝ ﻗﺪ ُ ْ‬
‫ﻏﻴﺮ ﻭﺟﻬﻬﺎ‪ ،‬ﻟﺘﻘﻄﻊ ﻋﻨﻚ ﺷﻜﻮﻙ ﺍﻟﻨﺎﺱ ﻭﻇﻨـﻮﻧﻬﻢ ﺍﻟـﺴﻴﺌﺔ‪،‬‬
‫ﻭﻣﺎ ﺃﺳﺮﻋﻬﺎ ﺇﻟـﻰ ﻗﻠـﻮﺑﻬﻢ ﻻﺳـﻴﻤﺎ ﻭﻗـﺪ ﻋﻠﻤـﺖ ﺃﻥ ﺍﻟـﺸﻴﻄﺎﻥ‬
‫ﻳﺠﺮي ﻣﻨﻬﻢ ﻣﺠﺮﻯ ﺍﻟﺪﻡ!‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪.(2038‬‬

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 ‫)‪(24‬‬
‫ﻛﺎﻟﻘﺎﺑﺾ ﻋﻠﻰ ﺍﻟﺠﻤﺮ‬

‫ﻣﺎ ﺃﺟﻤﻞ ﺣﻴﺎﺓ ﺍﻻﻟﺘـﺰﺍﻡ ﻭﺍﻻﺳـﺘﻘﺎﻣﺔ‪ ..‬ﺑﺘـﺮﻭﻳﺾ ﺍﻟـﻨﻔﺲ ﻋﻠـﻰ‬

‫ﺍﻹﺫﻋــﺎﻥ ﻭﺍﻻﺳــﺘ ﻡ ﻷﺣﻜــﺎﻡ ﺍﷲ ﺗﻌــﺎﻟﻰ ﻇــﺎﻫﺮﺍ ﻭﺑﺎﻃﻨــﺎ‪ ،‬ﻭﺍﻟﻌــﻴﺶ‬
‫ﺑﺤﺜﺎ ﻋﻦ ﻣﺤﺎﺑﻪ‪ ،‬ﻭﻓﺮﺍﺭﺍ ﻣﻦ ﻣﺴﺎﺧﻄﻪ‪ ،‬ﻭﺍﻟﺘﺮﻗﻲ ﻓﻲ ﺳﻠﻢ ﺍﻟﻌﺒﻮﺩﻳـﺔ‬
‫ﻭﺍﻷﺧ ﻕ ﻭﺻﻮﻻ ﺇﻟﻰ ﻣﺮﺍﺗﺐ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻹﺣﺴﺎﻥ‪...‬‬

‫ﺑﻴــﺪ ﺃﻥ ﺍﻟــﺪﻧﻴﺎ ﻛﻠﻤــﺎ ﺗﻘــﺪﻡ ﻋﻤﺮﻫــﺎ‪ ،‬ﻭﻃﻮﻳــﺖ ﺩﻫﻮﺭﻫــﺎ‪ ،‬ﻛﻠﻤــﺎ‬

‫ﺍﺯﺩﺍﺩﺕ ﻓﺘﻨﺔ ﻭﺷﺮﺍ‪ ،‬ﻓﻠﻴﺴﺖ ﺣﻴﺎﺓ ﺍﻷﻭﺍﺋﻞ ﺍﻷﺳـ ﻑ ﻛﺤﻴﺎﺗﻨـﺎ‪ ،‬ﻭﻻ‬
‫ﻣﺮﻏﺒﺎﺕ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺤـﺴﻨﺎﺕ ﻛﻤﺮﻏﺒﺎﺗﻨـﺎ‪ ،‬ﻭﻻ ﺍﻟﻨﻤـﺎﺫﺝ ﻭﺍﻟﻘـﺪﻭﺍﺕ‬
‫ﻛﻤــﺎ ﻓــﻲ ﺣــﺎﻝ ﻭﺍﻗﻌﻨــﺎ‪ ،‬ﻭﻻ ﺃﺳــﺒﺎﺏ ﺍﻟﻤﻌــﺼﻴﺔ ‪ -‬ﻛﻤــﺎ ﻭﻛﻴﻔــﺎ ‪-‬‬
‫ﻛﺄﺳﺒﺎﺏ ﻣﻌﺎﺻﻴﻨﺎ‪.‬‬

‫ﻭﺍﻷﺻـــــﻌﺐ ﻓـــــﻲ ﺍﻟﻤﻮﺿـــــﻮﻉ ﺃﻥ ﻧﻜـــــﻮﻥ ﺃﻧـــــﺎ ﻭﺃﻧـــــﺖ‬

‫ﻭﺻــﺤﺒﺘﻨﺎ ﺍﻟــﺼﺎﻟﺤﺔ‪ ،‬ﻛﺄﺯﻫــﺎﺭ ﻓــﻲ ﺑﺎﻗــﺔ‪ ،‬ﻻ ﻳــﺰﺍﻝ ﺑﻌــﻀﻨﺎ ﻳــﺬﺑﻞ‬
‫ﻭﻳﺘــﺴﺎﻗﻂ‪ ،‬ﻭﻛﻠﻤــﺎ ﺍﺯﺩﺍﺩ ﺃﻋــﺪﺍﺩ ﺍﻟﻤﺘــﺴﺎﻗﻄﻴﻦ؛ ﺻــﺎﺭ ﺍﻟﺒﻘــﺎء ﺷــﺎﻗﺎ‬
‫ﻭﺍﻟﺜﺒﺎﺕ ﺻﻌﺒﺎ !‬

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‫ﺑﻞ ﺣﺘﻰ ﻣﻦ ﺛﺒﺖ‪ ،‬ﺗﺠﺪﻩ ﻳﻘﺪﻡ ﺭﺟ ً ﻭﻳﺆﺧﺮ ﺃﺧﺮﻯ ﻓﻲ ﻃﺮﻳـﻖ‬
‫ﺍﻻﻟﺘــﺰﺍﻡ ﻭﺍﻻﺳــﺘﻘﺎﻣﺔ‪ ،‬ﻭﺗﺠــﺪ ﺻــﺮﺍﻋﻪ ﻣــﻊ ﻧﻔــﺴﻪ ﺍﻷﻣــﺎﺭﺓ ﺑﺎﻟــﺴﻮء‬
‫ﻭﺷﻴﺎﻃﻴﻦ ﺍﻹﻧـﺲ ﻭﺍﻟﺠـﻦ ﻗـﺪ ﺃﻛﻠـﺖ ﻣـﻦ ﻋﻤـﺮﻩ ﺩﻫـﺮﺍ ﻭﻣـﻦ ﺑﺪﻧـﻪ‬
‫ﻭﻧﻔﺴﻪ ﻗﺪﺭﺍ !‬
‫ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﻟﻨﺒﻲ ؜ ﻫﺬﻩ ﺍﻟﺤﺎﻟﺔ ﺍﻟﺘﻲ ﺳﻴﻌﺎﻧﻲ ﻓﻴﻬـﺎ ﺍﻟﻤﻠﺘﺰﻣـﻮﻥ‬
‫ﺣــﻴﻦ ﻳﻠﺘﺰﻣــﻮﻥ)‪ (1‬ﺇﺫﺍ ﻓــﺴﺪ ﺍﻟﻨــﺎﺱ‪ ،‬ﻭﻳﺘﻄﻬــﺮﻭﻥ ﺣــﻴﻦ ﺗــﺴﺘﻔﺤﻞ‬
‫ﺍﻟﺬﻧﻮﺏ ﺑﻨﺠﺎﺳﺘﻬﺎ ﻭﻗﺬﺍﺭﺗﻬﺎ ! ﻭﺫﻛﺮ ﻣﻌﻬﺎ ﺳﺒﺒﺎ ﻋﻈﻴﻤﺎ ﻣﻦ ﺃﺳـﺒﺎﺏ‬
‫ﺍﻟﺜﺒﺎﺕ ﻋﻠﻰ ﺍﻻﻟﺘﺰﺍﻡ‪ ،‬ﻓﻌﻦ ﺃﻧـﺲ ﺑـﻦ ﻣﺎﻟـﻚ ﻗـﺎﻝ‪ :‬ﻗـﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﺯﻣﺎﻥ‪ :‬ﺍﻟﺼﺎﺑﺮ ﻓـﻴﻬﻢ ﻋﻠـﻰ ﺩﻳﻨـﻪ ﻛﺎﻟﻘـﺎﺑﺾ‬
‫ٌ‬ ‫؜‪) :‬ﻳﺄﺗﻲ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‬
‫)‪(2‬‬
‫ﻋﻠﻰ ﺍﻟﺠﻤﺮ(‪.‬‬
‫ﻭﺟﺎء ﻋﻦ ﺃﺑﻲ ﺛﻌﻠﺒﺔ ﺍﻟﺨـﺸﻨﻲ ﺃﻧـﻪ ﺳـﺌﻞ ﻋـﻦ ﻗـﻮﻝ ﺍﷲ ﺗﻌـﺎﻟﻰ‪:‬‬
‫﴿; < = > ?@ ‪﴾ GF E D C B A‬‬
‫]ﺍﻟﻤﺎﺋﺪﺓ‪ [105 :‬ﻓﻘﺎﻝ‪ :‬ﺳﺄﻟﺖ ﻋﻨﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ؜ ﻓﻘـﺎﻝ‪ :‬ﺑـﻞ ﺍﺋﺘﻤـﺮﻭﺍ‬
‫ﺑﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﻭﺗﻨﺎﻫﻮﺍ ﻋـﻦ ﺍﻟﻤﻨﻜـﺮ‪ ،‬ﺣﺘـﻰ ﺇﺫﺍ ﺭﺃﻳـﺖ ُﺷـ ﱥﺤﺎ ُﻣﻄﺎﻋـﺎ‪،‬‬

‫)‪ (1‬ﺍﻟﻤﺮﺍﺩ ﺑﺎﻻﻟﺘﺰﺍﻡ ﺍﻟﺘﺰﺍﻡ ﺍﻟﻔﻜﺮ ﻭﺍﻟﻘﻠﺐ‪ ،‬ﻭﻟﻮ ﻟﻢ ﻳﺴﻌﻔﻪ ﺍﻟﻤﻈﻬﺮ‪ ،‬ﻭﻟـﻴﺲ ﺍﻻﻟﺘـﺰﺍﻡ‬
‫ﻣﺠــﺮﺩ ﺻــﻮﺭﺓ ﻭﻫﻴﺌــﺔ ﻣــﻊ ﻗﻠــﺐ ﺃﺟــﻮﻑ ﻭﻋﻤــﻞ ﻻ ُﻳــﺴﻌﻒ! ﻭﻗــﺪ ﺭﻭي ﻓــﻲ‬
‫ﺍﻟﺤﺪﻳﺚ ﺃﻥ ﺷﺮ ﻣﺎ ُﺃﻋﻄﻲ ﺍﻟﻤﺴﻠﻢ‪) :‬ﻗﻠﺐ ﺳﻮء ﻓـﻲ ﺻـﻮﺭﺓ ﺣـﺴﻨﺔ‪ ،‬ﻓـﺈﺫﺍ ﻧﻈـﺮ‬
‫ﺇﻟﻰ ﻧﻔﺴﻪ ﺃﻋﺠﺒﺘﻪ( ﻛﻤﺎ ﻓﻲ ﺍﻟﺠﺎﻣﻊ ﺍﻟﺼﻐﻴﺮ ﻟﻠﺴﻴﻮﻃﻲ ﻭﺿﻌﻔﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫)‪ (2‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ (2260‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

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‫ﻭﺩﻧﻴﺎ ﻣﺆﺛﺮﺓ‪ ،‬ﻭﺇﻋﺠﺎﺏ ﻛﻞ ﺫي ﺭﺃي ﺑﺮﺃﻳﻪ‪ ،‬ﻓﻌﻠﻴـﻚ‬
‫ﻭﻫﻮﻯ ُﻣ ﱠﺘﺒﻌﺎ‪ُ ،‬‬
‫ﺑﺨﺎﺻﺔ ﻧﻔﺴﻚ ﻭﺩﻉ ﺍﻟﻌﻮﺍﻡ‪ ،‬ﻓـﺈﻥ ﻣـﻦ ﻭﺭﺍﺋﻜـﻢ ﺃﻳﺎﻣـﺎ ﺍﻟـﺼﺒﺮ ﻓـﻴﻬﻦ‬
‫ﻣﺜﻞ ﺍﻟﻘﺒﺾ ﻋﻠﻰ ﺍﻟﺠﻤﺮ‪ ،‬ﻟﻠﻌﺎﻣﻞ ﻓﻴﻬﻦ ﻣﺜـﻞ ﺃﺟـﺮ ﺧﻤـﺴﻴﻦ ﺭﺟـ‬
‫ﻳﻌﻤﻠﻮﻥ ﻣﺜﻞ ﻋﻤﻠﻜﻢ‪ .‬ﻗﻴـﻞ‪ :‬ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ‪ ،‬ﺃﺟـﺮ ﺧﻤـﺴﻴﻦ ﻣﻨـﺎ ﺃﻭ‬
‫)‪(1‬‬
‫ﻣﻨﻬﻢ؟ ﻗﺎﻝ‪ :‬ﺑﻞ ﺃﺟﺮ ﺧﻤﺴﻴﻦ ﻣﻨﻜﻢ‪.‬‬
‫ﻓﻠﺌﻦ ﺫﻫﺐ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﻜﺮﺍﻡ ﺑﺮﺅﻳﺔ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻭﺍﻹﻳﻤﺎﻥ ﺑﻪ ﻋﻦ‬
‫ﻣﺸﺎﻫﺪﺓ‪ ،‬ﻭﺍﻟﺠﻬﺎﺩ ﻣﻌﻪ ﻭﺍﻟﻬﺠﺮﺓ‪ ،‬ﻭﺍﺧﺘﺼﻮﺍ ﺑﻬﺬﺍ ﺍﻟﻔﻀﻞ ﺍﻟـﺬي ﻟـﻢ‬
‫ﻭﻟﻦ ﻳﺪﺭﻛﻪ ﺃﺣﺪ ﻣﻤﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻓﻘﺪ ُﺧﺼﺼﻨﺎ ﻧﺤﻦ ﻓﻲ ﻫـﺬﺍ ﺍﻟﺰﻣـﺎﻥ‬
‫ﺑﺄﺟﺮ ﺧﻤﺴﻴﻦ ﻣﻨﻬﻢ‪ ..‬ﺇﻧﻪ ﻟﻔﻀﻞ ﻋﻈﻴﻢ ﻭﺧﻴﺮ ﻋﻤﻴﻢ !‬

‫ﻓﻤﺎ ﺃﻋﻈﻢ ﺍﻻﻟﺘﺰﺍﻡ ﻭﺍﻟﺜﺒﺎﺕ ﻋﻠﻴﻪ ﻓﻲ ﻫﺬﻩ ﺍﻷﻳـﺎﻡ ﻟﻤـﻦ ﺍﺣﺘـﺴﺒﻪ‬

‫ﻭﺗﻠﺬﺫ ﺑﻪ‪ ،‬ﻭﻻ ﺃﻇﻦ ﻫﺬﻩ ﺍﻷﻳﺎﻡ ﺍﻟﻤﺬﻛﻮﺭﺓ ‪ -‬ﺃﻳﺎﻡ ﺍﻟﺼﺒﺮ ‪ -‬ﺑﻤﺎ ﻓﻴﻬﺎ‬
‫ﻣﻦ ﺷﺢ ﻣﻄﺎﻉ ]ﻭﻫـﻮ‪ :‬ﺃﻥ ﻳﻄﻴﻌـﻪ ﺻـﺎﺣﺒﻪ ﻓـﻲ ﻣﻨـﻊ ﺍﻟﺤﻘـﻮﻕ ﺍﻟﺘـﻲ‬
‫ـﺆﺛﺮﺓ‬
‫ﺃﻭﺟﺒﻬــﺎ ﺍﷲ ﺗﻌــﺎﻟﻰ ﻋﻠﻴــﻪ ﻓــﻲ ﻣﺎﻟــﻪ[)‪ (2‬ﻭﻫــﻮﻯ ﻣﺘﺒــﻊ ﻭﺩﻧﻴــﺎ ُﻣـ ْ َ‬
‫ﻭﺇﻋﺠﺎﺏ ﻛﻞ ﺍﻣﺮﺉ ﺑﺮﺃﻳﻪ ﺇﻻ ﻫﺬﻩ ﺍﻷﻳـﺎﻡ ﺍﻟﺘـﻲ ﻧﻌﻴـﺸﻬﺎ‪ ،‬ﺑﻤـﺎ ﻓﻴﻬـﺎ‬
‫ﻭﺳﻨﺔ ﻟﻠﻨﺒﻲ ؜ ﻣﻬﺠﻮﺭﺓ‪ ،‬ﻭﺍﻧﻔﺼﺎﻝ ﺗﺎﻡ ﺑـﻴﻦ‬ ‫ﺣﻜﻢ ﷲ ُ َ ﱠ‬
‫ﻣﻌﻄﻞ‪ُ ،‬‬ ‫ﻣﻦ ُ ْ‬

‫)‪ (1‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ (3058‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳـﺐ‪ .‬ﻭﻗـﺎﻝ ﺍﻷﻟﺒـﺎﻧﻲ‪ :‬ﺿـﻌﻴﻒ‬
‫ﻟﻜﻦ ﺑﻌﻀﻪ ﺻﺤﻴﺢ‪.‬‬
‫)‪ (2‬ﺗﺎﺝ ﺍﻟﻌﺮﻭﺱ ﻟﻠﺰﺑﻴﺪي )‪.(462/21‬‬

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 ‫ِ‬
‫ﺍﻟﻌﺎﻟﻢ ﻭﺍﻟﺤﺎﻛﻢ‪ ،‬ﻭﺗﻘﻠﻴﺪ ﻭﺍﻧﺒﻬﺎﺭ ﺑﺎﻷﺟﺎﻧﺐ ﻭﺍﻷﻋـﺎﺟﻢ‪ ،‬ﻭﺍﻧـﺴ ﺥ‬
‫ﻣﻦ ﺍﻟﻬﻮﻳﺔ ﺍﻹﺳـ ﻣﻴﺔ ﻭﺍﻷﺧـ ﻕ ﺍﻟﻤﺮﺿـﻴﺔ‪ ..‬ﻭﺍﷲ ﺍﻟﻤـﺴﺘﻌﺎﻥ‪ ،‬ﻭﻻ‬
‫ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪.‬‬

‫ﺧ ﺻﺔ‪ :‬ﺇﻥ ﻣـﻦ ﻗـﺎﻝ ﺍﷲ ﻓـﻴﻬﻢ‪﴾ åä ã â á à ﴿ :‬‬

‫]ﺍﻟﺘﻮﺑـﺔ‪ [100 :‬ﺃﻋﻄﻰ ﺍﻟﻮﺍﺣـﺪ ﻣﻨـﺎ ﺃﺟـﺮ ﺧﻤـﺴﻴﻦ ﻣـﻨﻬﻢ‪ ..‬ﻓﻤـﺎ‬
‫ﻋﻠﻲ ﻭﻋﻠﻴﻚ ﺇﻥ ﻧﺤﻦ ﺍﺳﺘﻘﻤﻨﺎ ﺑﻤـﺎ ﺍﺳـﺘﻘﺎﻣﻮﺍ‬
‫ﺗﻈﻦ ﻓﻀﻞ ﺍﷲ ﱠ‬
‫ﻭﺍﻟﺘﺰﻣﻨﺎ ﺑﻤﺎ ﺍﻟﺘﺰﻣﻮﺍ!‬

‫**‬ ‫**‬ ‫**‬

‫‪96‬‬
 ‫)‪(25‬‬
‫ِْ‬
‫ﺑﺌﺲ ﺃﺧﻮ ﺍﻟﻌﺸﻴﺮﺓ‬
‫ﻛﻠﻤـﺎﺕ‪ ..‬ﻻ ﺃﺣــﺼﻲ ﻛــﻢ ﻛﺮﺭﻫــﺎ ﻋﻠـﻰ ﻣــﺴﺎﻣﻌﻲ ﺫﻟــﻚ ﺍﻟــﺸﻴﺦ‬
‫ﺍﻟﺤﻠـــﻴﻢ ﺍﻟـــﺬي ﻟﻘﺒﺘـــﻪ ﺑﻌـــﺪ ﻭﻓﺎﺗـــﻪ ﺑﻠﻘـــﺐ )ﺑﺮﻭﻓﻴـــﺴﻮﺭ ﺍﻟـــﺴﻴﺮﺓ‬
‫ﺍﻟﻨﺒﻮﻳﺔ(‪ ...‬ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ ﺣﻴﺚ ﻛﺎﻥ ﻳﻘﻮﻝ ﻟﻲ‪:‬‬
‫" ﺍﻟﺤﻴﺎﺓ ﺃﻗﺼﺮ ﻣﻦ ﺃﻥ ﺗﺪﺧﻞ ﻓﻴﻬﺎ ﻓﻲ ﺻـﺮﺍﻋﺎﺕ‪ ،‬ﻭﺗﻨـﺸﻐﻞ‬
‫ﻓﻲ ﻋـﺪﺍءﺍﺕ ﺗﺄﻛـﻞ ﻣـﻦ ﻭﻗﺘـﻚ ﻭﻋﻤـﺮﻙ ﻭﺻـﺤﺘﻚ‪ ،‬ﻭﺇﻧﻤـﺎ ﺟﻔـﻒ‬
‫ﺍﻟﺼﺮﺍﻋﺎﺕ ﻣﺎ ﺍﺳﺘﻄﻌﺖ‪ ،‬ﻭﺍﻧﺸﻐﻞ ﻋﻨﻬﻢ ﻻ ﺑﻬﻢ ! ")‪.(1‬‬
‫ﺗﺄﻣﻠﺘﻬﺎ ﻛﺜﻴﺮﺍ‪ ،‬ﺛﻢ ﺣﺎﻭﻟﺖ ﺃﺳـﺘﺬﻛﺮ ﻣﻮﺍﻗـﻒ ﺳـﻴﺮﺓ ﺍﻟﻨﺒـﻲ ؜‬
‫ﻭﺃﺣﺎﺩﻳﺜﻪ ﺍﻟﺠﻠﻴﻠـﺔ‪ ،‬ﻓﻮﺟـﺪﺕ ﺃﻧﻬـﺎ ﻫـﺪﻳﺎ ﻧﺒﻮﻳـﺎ ﺍﺟﺘﻤﺎﻋﻴـﺎ ﺭﺍﺋﻌـﺎ‪..‬‬
‫ِ‬
‫ﻭﻣﻨﺎﻭﺋﻴﻬﺎ‪.‬‬ ‫ﻭﻣﻨﻬﺠﺎ ﺭﺍﻗﻴﺎ ﻓﻲ ﺍﻟﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﻔﺲ‬
‫ﻳﻌﻬﺪ ﻣﻦ ﺳﻴﺮﺓ ﺍﻟﻨﺒﻲ ؜ ُﺭﻏﻢ ﻛﺜـﺮﺓ ﺧـﺼﻮﻡ ﺩﻋﻮﺗـﻪ‪ ،‬ﺃﻧـﻪ‬
‫ﻓﻠﻢ ُ ْ‬
‫ﺃﺧﺮﺝ ﺭﺟ ﻣﻦ ﻣﺠﻠﺴﻪ ﻭﻃﺮﺩﻩ‪،‬‬ ‫َْ‬ ‫ِ‬
‫ﻗﻄﻊ ﺻ ﺗﻪ ﻭﻋ ﻗﺎﺗﻪ ﺑﺎﻟﻨﺎﺱ‪ ،‬ﺃﻭ َ‬
‫ﻣﻨﻊ ﺷﺨﺼﺎ ﻃﻠﺐ ﺍﻟﺪﺧﻮﻝ ﻋﻠﻴـﻪ‪ ،‬ﻭﺇﻧﻤـﺎ ﻛـﺎﻥ ؜ ُﻳﺤـﺴﻦ ﺇﻟـﻰ‬ ‫ﺃﻭ َ َ‬
‫ﻣﺤﺴﻨﻬﻢ‪ ،‬ﻭﻳﺘﺄﻟﻒ ﺃﻭﺳﺎﻃﻬﻢ‪ ،‬ﻭﻳﺘﺮﻙ ﺍﻟﻤﺴ ﺃﻭ ﻳﺮﺩ ﻋﻠﻴﻪ ﺇﺳﺎءﺗﻪ‬
‫ﺑﺈﺣﺴﺎﻥ‪.‬‬

‫)‪ (1‬ﻭﺍﻟﻘﺎﺋﻞ ﻫﻮ ﺍﻟﺸﻴﺦ ﺍﻟﻤﺮﺑﻲ ﻧﺠﻴﺐ ﺍﻟﻌﺎﻣﺮ ﺭﺣﻤﻪ ﺍﷲ ﺗﻌﺎﻟﻰ‪.‬‬

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‫ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎء‪ :‬ﺍﻟﻨﺎﺱ ﺭﺟ ﻥ‪ :‬ﻓﺮﺟﻞ ﻣﺤﺴﻦ‪ ،‬ﻓﺨﺬ ﻣﺎ‬
‫ﻋﻔﺎ ﻟﻚ ﻣﻦ ﺇﺣﺴﺎﻧﻪ‪ ،‬ﻭﻻ ﺗﻜﻠﻔﻪ ﻓﻮﻕ ﻃﺎﻗﺘﻪ ﻭﻻ ﻣـﺎ ﻳﺤﺮﺟـﻪ‪ .‬ﻭﺇﻣـﺎ‬
‫ﻣﺴ ‪ ،‬ﻓﻤـﺮﻩ ﺑـﺎﻟﻤﻌﺮﻭﻑ‪ ،‬ﻓـﺈﻥ ﺗﻤـﺎﺩﻯ ﻋﻠـﻰ ﺿـ ﻟﻪ‪ ،‬ﻭﺍﺳﺘﻌـﺼﻰ‬
‫ﻋﻠﻴــﻚ‪ ،‬ﻭﺍﺳــﺘﻤﺮ ﻓــﻲ ﺟﻬﻠــﻪ‪ ،‬ﻓــﺄﻋﺮﺽ ﻋﻨــﻪ‪ ،‬ﻓﻠﻌــﻞ ﺫﻟــﻚ ﺃﻥ ﻳــﺮﺩ‬
‫)‪(1‬‬
‫ﻛﻴﺪﻩ‪.‬‬

‫ﻭﻛﻴﻒ ﻻ ﻳﻜﻮﻥ ﻧﺒﻴﻨﺎ ﻛﺬﻟﻚ ﻭﻫﻮ ﺍﻟـﺬي ﺭﺑـﺎﻩ ﺭﺑـﻪ ﻋﻠـﻰ‪E ﴿:‬‬
‫ﻭﻋﻠﻰ ﻗﻮﻟـﻪ‪:‬‬ ‫‪]﴾K J I H G F‬ﺍﻷﻋﺮﺍﻑ‪.[199 :‬‬
‫﴿ _ ` ‪m l k j * h g f e dc b a‬‬
‫‪] ﴾v u t s r * p o n‬ﺍﻟﻤﺆﻣﻨﻮﻥ‪.[98-96:‬‬
‫ﻭﻗﺎﻝ ﻟﻪ ﺃﻳﻀﺎ‪c b a ` _^ ] \ [ Z﴿ :‬‬
‫‪] ﴾ k j i h g f e d‬ﻓــﺼﻠﺖ‪ .[ 34 :‬ﻭﻓــﻲ ﻫــﺬﻩ‬
‫ﺍﻟــﺴﻮﺭﺓ ﺍﻟﻜﺮﻳﻤــﺔ ﺃﻳــﻀﺎ‪¡ ~ } | { z y ﴿ :‬‬
‫‪] ﴾¥ ¤ £ ¢‬ﻓﺼﻠﺖ‪.[36 :‬‬

‫ﻗــﺎﻝ ﺍﺑــﻦ ﻛﺜﻴــﺮ‪ " :‬ﻓﻬــﺬﻩ ﺍﻵﻳــﺎﺕ ﺍﻟــﺜ ﺙ ﻓــﻲ "ﺍﻷﻋــﺮﺍﻑ"‬

‫ﻭ"ﺍﻟﻤﺆﻣﻨﻮﻥ" ﻭ"ﺣﻢ ﺍﻟﺴﺠﺪﺓ")‪ ،(2‬ﻻ ﺭﺍﺑﻊ ﻟﻬﻦ‪ ،‬ﻓﺈﻧﻪ ﺗﻌﺎﻟﻰ ﻳﺮﺷـﺪ‬

‫)‪ (1‬ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ )‪.(532/3‬‬

‫)‪ (2‬ﺃي ﺳﻮﺭﺓ ﻓﺼﻠﺖ‪ ،‬ﻳﺴﻤﻮﻧﻬﺎ ﺣـﻢ ﺍﻟـﺴﺠﺪﺓ ﻷﻧﻬـﺎ ﺍﺑﺘـﺪﺃﺕ ﺑـﺎﻷﺣﺮﻑ ﺍﻟﻤﻘﻄﻌـﺔ‬
‫)ﺣﻢ(‪ ،‬ﻭﻷﻧﻬﺎ ﻓﻴﻬﺎ ﺳﺠﺪﺓ ﺗ ﻭﺓ‪ ،‬ﻭﺇﻧﻤﺎ ﻗﺎﻟﻮﺍ ﻟﻬﺎ ﺣﻢ ﺍﻟﺴﺠﺪﺓ ﺗﻤﻴﻴﺰﺍ ﻟﻬﺎ ﻋﻦ‬
‫ﺳﻮﺭﺓ ﺍﻟﺴﺠﺪﺓ‪.‬‬

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‫ﻓــﻴﻬﻦ ﺇﻟــﻰ ﻣﻌﺎﻣﻠــﺔ ﺍﻟﻌﺎﺻــﻲ ﻣــﻦ ﺍﻹﻧــﺲ ﺑــﺎﻟﻤﻌﺮﻭﻑ ﻭﺍﻟﺘــﻲ ﻫــﻲ‬
‫ﺃﺣﺴﻦ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ َﻳُﻜ ﱡﻔﻪ ﻋﻤﺎ ﻫﻮ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﻤﺮﺩ ﺑﺈﺫﻧﻪ ﺗﻌﺎﻟﻰ؛ ﻭﻟﻬﺬﺍ‬
‫ﻗﺎﻝ‪ .﴾ k j i h g f e d ﴿ :‬ﺛﻢ ﻳﺮﺷﺪ ﺗﻌـﺎﻟﻰ‬
‫ﺇﻟﻰ ﺍﻻﺳﺘﻌﺎﺫﺓ ﺑﻪ ﻣﻦ ﺷﻴﻄﺎﻥ ﺍﻟﺠﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﻻ َﻳُﻜ ﱡﻔﻪ ﻋﻨﻚ ﺍﻹﺣﺴﺎﻥ‪،‬‬
‫ﻭﺇﻧﻤﺎ ﻳﺮﻳﺪ ﻫ ﻛﻚ ﻭﺩﻣﺎﺭﻙ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻓﺈﻧﻪ ﻋﺪﻭ ﻣﺒﻴﻦ ﻟﻚ ﻭﻷﺑﻴـﻚ‬
‫ﻣﻦ ﻗﺒﻠﻚ‪.‬‬
‫ﻗــﺎﻝ ﺍﺑــﻦ ﻋﺒــﺎﺱ ﻓــﻲ ﺗﻔــﺴﻴﺮ ﺁﻳــﺔ ﻓــﺼﻠﺖ‪ :‬ﺃﻣــﺮ ﺍﷲ ﺍﻟﻤــﺆﻣﻨﻴﻦ‬
‫ﺑﺎﻟﺼﺒﺮ ﻋﻨﺪ ﺍﻟﻐﻀﺐ‪ ،‬ﻭﺍﻟﺤﻠﻢ ﻋﻨﺪ ﺍﻟﺠﻬﻞ‪ ،‬ﻭﺍﻟﻌﻔﻮ ﻋﻨـﺪ ﺍﻹﺳـﺎءﺓ‪،‬‬
‫ﻓﺈﺫﺍ ﻓﻌﻠﻮﺍ ﺫﻟﻚ ﻋﺼﻤﻬﻢ ﺍﷲ ﻣـﻦ ﺍﻟـﺸﻴﻄﺎﻥ‪ ،‬ﻭﺧـﻀﻊ ﻟﻬـﻢ ﻋـﺪﻭﻫﻢ‬
‫)‪(1‬‬
‫ﻛﺄﻧﻪ ﻭﻟﻲ ﺣﻤﻴﻢ "‪.‬‬
‫ﻭﻟﻤﺎ ﺍﺳﺘﺄﺫﻥ ﺭﺟﻞ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ؜ ﻗﺎﻝ‪ :‬ﺍﺋﺬﻧﻮﺍ ﻟـﻪ‪ ،‬ﻓﺒـﺌﺲ ﺍﺑـﻦ‬
‫ﺍﻟﻌــﺸﻴﺮﺓ ﺃﻭ ﺑــﺌﺲ ﺃﺧــﻮ ﺍﻟﻌــﺸﻴﺮﺓ! ﻓﻠﻤــﺎ ﺩﺧــﻞ ﺃﻻﻥ ﻟــﻪ ﺍﻟﻜــ ﻡ‪،‬‬
‫ﻓﻌﺠﺒﺖ ﻋﺎﺋﺸﺔ ﻣﻦ ﺻﻨﻴﻌﻪ ﻓﺴﺄﻟﺘﻪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻗﻠﺖ ﻣﺎ ﻗﻠﺖ ﺛﻢ‬
‫ﺃﻟﻨﺖ ﻟﻪ ﻓﻲ ﺍﻟﻘﻮﻝ؟! ﻓﻘﺎﻝ‪ :‬ﺃي ﻋﺎﺋﺸﺔ‪ ،‬ﺇﻥ ﺷﺮ ﺍﻟﻨـﺎﺱ ﻣﻨﺰﻟـﺔ ﻋﻨـﺪ‬
‫)‪(2‬‬
‫ﺍﷲ ﻣﻦ ﺗﺮﻛﻪ ﺃﻭ ﻭﺩﻋﻪ ﺍﻟﻨﺎﺱ ﺍﺗﻘﺎء ﻓﺤﺸﻪ‪.‬‬
‫ﻭﻳﺒــﺪﻭ ﺃﻥ ﺍﻟــﺼﺤﺎﺑﺔ ﻗــﺪ ﻓﻬﻤــﻮﺍ ﻫــﺬﺍ ﺍﻟﻬــﺪي ﺍﻟﻨﺒــﻮي ﺟﻴــﺪﺍ‪،‬‬
‫ﻓﺘﻈﺎﻓﺮﺕ ﺍﻟﻨﻘﻮﻝ ﻋﻨﻬﻢ ﻓﻲ ﺗﻘﺮﻳﺮﻩ‪:‬‬

‫)‪ (1‬ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ )‪.(181/7‬‬

‫)‪ (2‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪.(6954‬‬

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‫ﻳﻘﻮﻝ ﻋﻤﺮ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻣﺎ ﻋﺎﻗﺒﺖ ﻣﻦ ﻋﺼﻰ ﺍﷲ ﻓﻴﻚ ﺑﻤﺜـﻞ‬
‫)‪(1‬‬
‫ﺃﻥ ﺗﻄﻴﻊ ﺍﷲ ﻓﻴﻪ‪.‬‬
‫ﻭﻳﻘـﻮﻝ ﺃﺑــﻮ ﺍﻟــﺪﺭﺩﺍء‪ :‬ﺇﻧـﺎ ﻟﻨﻜــﺸﺮ ﻓــﻲ ﻭﺟـﻮﻩ ﺃﻗــﻮﺍﻡ ﻭﻧــﻀﺤﻚ‬
‫)‪(2‬‬
‫ﺇﻟﻴﻬﻢ ﻭﺇﻥ ﻗﻠﻮﺑﻨﺎ ﻟﺘﻠﻌﻨﻬﻢ‪.‬‬
‫ﻫـــﺬﺍ‪ ،‬ﻭﺇﻥ ﺍﻟﺮﺍﺣـــﺔ ﻓـــﻲ ﺍﻹﻋـــﺮﺍﺽ ﻋـــﻦ ﺍﻟﻌـــﺪﻭ ﻭﺍﻟﻤﺘـــﺮﺑﺺ‬
‫ﻭﺍﻟﺸﺎﻧﺊ‪ ،‬ﺃﻋﻈﻢ ﻣﻦ ﺍﺣﺘﺮﺍﻕ ﺍﻟﻘﻠﺐ ﻭﺗﻄﺎﺣﻦ ﺍﻟـﻨﻔﺲ ﻓـﻲ ﻣﺮﺍﻗﺒﺘـﻪ‪،‬‬
‫ﻭﻣﺒﺎﺩﻟﺘﻪ ﺍﻟﻌﺪﺍء ﻭﺍﻟـﺒﻐﺾ‪ ،‬ﻭﻣﺤﺎﻭﻟـﺔ ﺍﻟﻈﻔـﺮ ﺑـﻪ ﻭﺍﻻﻧﺘـﺼﺎﺭ ﻋﻠﻴـﻪ‪.‬‬
‫ﻛﻴﻒ ﻭﻫﻲ ﺃﺣﺪ ﺧﺼﺎﻝ ﺃﻫـﻞ ﺍﻟﺠﻨـﺔ ﺍﻟـﺬﻳﻦ ﻫـﻢ ﻓـﻲ ﻏﺎﻳـﺔ ﺍﻟﺮﺍﺣـﺔ‬
‫ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺮﺿﻰ‪ .‬ﻗﺎﻝ ﺗﻌـﺎﻟﻰ‪N M L K J I ﴿:‬‬
‫‪ZYX WV UTSRQPO‬‬
‫[ ﴾]ﺍﻟﺮﻋﺪ‪ .[22 :‬ﻗﻮﻟﻪ‪ ﴾W V U﴿ :‬ﺃي‪ :‬ﻳـﺪﻓﻌﻮﻥ‬
‫ﺍﻟﻘﺒﻴﺢ ﺑﺎﻟﺤﺴﻦ‪ ،‬ﻓﺈﺫﺍ ﺁﺫﺍﻫﻢ ﺃﺣﺪ ﻗﺎﺑﻠﻮﻩ ﺑﺎﻟﺠﻤﻴﻞ ﺻﺒﺮﺍ ﻭﺍﺣﺘﻤـﺎﻻ‬
‫ﻣﺨﺒﺮﺍ ﻋﻦ ﻫﺆﻻء ﺍﻟﺴﻌﺪﺍء ﺍﻟﻤﺘﺼﻔﻴﻦ‬
‫ً‬ ‫ﻭﺻﻔﺤﺎ ﻭﻋﻔﻮﺍ‪ ...‬ﻭﻟﻬﺬﺍ ﻗﺎﻝ‬
‫ﺑﻬﺬﻩ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺤﺴﻨﺔ ﺑﺄﻥ ﻟﻬﻢ ﻋﻘﺒﻰ ﺍﻟﺪﺍﺭ‪ ،‬ﺛﻢ ﻓﺴﺮ ﺫﻟـﻚ ﺑﻘﻮﻟـﻪ‪:‬‬
‫)‪(3‬‬
‫﴿ ] ^ ﴾ ]ﺍﻟﺮﻋﺪ‪.[٢٣ :‬‬

‫ﻭﻟﻜﻦ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺭﺑﻲ ﺑﻌﺪ ﺍﻷﻣﺮ ﺑﺎﻹﺣﺴﺎﻥ ﺇﻟـﻰ ﺍﻟﻤـﺴ ‪m ﴿:‬‬

‫)‪ (1‬ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ )‪.(181/7‬‬

‫)‪ (2‬ﺗﻐﻠﻴﻖ ﺍﻟﺘﻌﻠﻴﻖ ﻻﺑﻦ ﺣﺠﺮ )‪ ،(103/5‬ﻭﺍﻟﺴﻠﺴﻠﺔ ﺍﻟﺼﺤﻴﺤﺔ ﻟﻸﻟﺒﺎﻧﻲ )‪.(4856‬‬
‫)‪ (3‬ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ )‪.(451/4‬‬

‫‪100‬‬
‫‪] ﴾ w v u t s r q p o n‬ﻓــﺼﻠﺖ‪ [35 :‬ﺃي‪:‬‬
‫ﻳﻠﻬﻢ ﻫﺬﻩ ﺍﻟﻮﺻﻴﺔ ﺃﻭ ﺍﻟﺨـﺼﻠﺔ ﺃﻭ ﺍﻟـﺼﻔﺔ ﴿ ‪ ﴾q p o‬ﺃي‪:‬‬ ‫ﻣﺎ ُ ْ َ‬
‫ﻋﻠﻰ ﺃﺫﻯ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻌﺎﻣﻠﻮﻫﻢ ﺑﺎﻟﺠﻤﻴﻞ ﻣﻊ ﺇﺳـﺪﺍﺋﻬﻢ ﺇﻟـﻴﻬﻢ ﺍﻟﻘﺒـﻴﺢ‬
‫)‪(1‬‬
‫﴿‪ ﴾ w v u t s r‬ﺃي‪ :‬ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪.‬‬

‫ً‬
‫ﺃﺣﺪﺍ‪ ،‬ﻭﻻ ﺗﻨﺸﻐﻞ ﻣﻊ ﺃﺣﺪ ﻓـﻲ ﻋـﺪﺍء‬ ‫ﺧ ﺻﺔ‪ :‬ﻻ ﺗﺨﺴﺮ‬
‫ﺩﺍﺋﻢ‪ ،‬ﺍﺑﺘﺴﻢ ﻟﻠﺠﻤﻴﻊ‪ ،‬ﺻﺎﻓﺢ ﺍﻟﺠﻤﻴـﻊ‪ ،‬ﺍﺩﻉ ﻟﻠﺠﻤﻴـﻊ‪ ،‬ﻟﻜـﻦ‬
‫ﻻ ﺗﻘﺮﺏ ﺇﻟﻴﻚ ﻭﻣﻨﻚ ﺇﻻ ﻣﻦ ﺧﻠﺼﺖ ﻣﻮﺩﺗﻪ ﻟﻚ‪ ،‬ﻭﻇﻬـﺮﺕ‬
‫ﻭﺣ ّﻴﺪ ﺍﻟﻌـﺪﺍءﺍﺕ‬
‫ﺧﻴﺮﻳﺘﻪ ﻟﻚ ﻭﺑﻚ‪ ،‬ﻭﺇﻻ ﻓﺠﻔﻒ ﺍﻟﺼﺮﺍﻋﺎﺕ َ‬
‫َ‬
‫ﻭﺃ ْﺑ ِﻖ ﺍﻟﻌ ﻗﺎﺕ ﻓﻲ ﺃﺩﻧﻰ ﻣﺴﺘﻮﻳﺎﺕ ﺍﻟﻤﻌﺮﻓﺔ ﻭﺃﻗﻞ ﺃﺑﺠﺪﻳﺎﺕ‬
‫ﺍﻟﺤﻘﻮﻕ ﻣﻦ ﺳ ﻡ ﻭﺍﺑﺘـﺴﺎﻡ‪ ،‬ﻭﻻ ﺗﺒـﺎﻟﻎ ﺑـﺎﻟﺒﻐﺾ‪ ،‬ﺑـﻞ ﺍﺗﺒـﻊ‬
‫ﺍﻟﻮﺻﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺘﺎﻟﻴﺔ‪) :‬ﺃﺑﻐﺾ ﺑﻐﻴﻀﻚ ﻫﻮﻧـﺎ ﻣـﺎ ﻋـﺴﻰ ﺃﻥ‬
‫)‪(2‬‬
‫ﻳﻜﻮﻥ ﺣﺒﻴﺒﻚ ﻳﻮﻣﺎ ﻣﺎ(‪.‬‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺗﻔﺴﻴﺮ ﺍﺑﻦ ﻛﺜﻴﺮ )‪.(492/5‬‬

‫)‪ (2‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ (1997‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

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 ‫ﺯﻭﺍﻝ ﺍﻟﻬﻢ‬
‫ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‬

‫ﻓﺘﺸﺖ ﻓﻲ ﺍﻷﻗـﻮﺍﻝ ﻭﺍﻟﻌﺒـﺎﺩﺍﺕ ﻭﺍﻟﻌـﺎﺩﺍﺕ ﺍﻟﺘـﻲ ﻛـﺎﻥ ﻳﻤﺎﺭﺳـﻬﺎ‬

‫ﺍﻟﻨﺒﻲ ؜ ﻃﻠﺒـﺎ ﻟـﺰﻭﺍﻝ ﺍﻟﻬﻤـﻮﻡ ﻭﺍﻟﻜـﺮﻭﺏ ﻭﺍﻟـﻀﻴﻖ‪ ،‬ﻓﻮﺟـﺪﺕ ﺃﻥ‬
‫ﺷﺮﻳﻌﺘﻪ ﺑﺸﻜﻞ ﻋﺎﻡ ﺗﺤﻘﻖ ﺫﻟﻚ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻓﻲ ﺷﺮﻳﻌﺘﻪ ﺃﻣـﻮﺭ ًﺍ ﺧﺎﺻـﺔ‬
‫ﻟﺘﺤﻘﻴﻖ ﺫﻟﻚ ﺍﻟﻐﺮﺽ‪ ،‬ﻫـﻲ ﻣـﺎ ﺳـﻴﻜﻮﻥ ﻣﺤـﻞ ﺍﻫﺘﻤـﺎﻣﻲ ﻓـﻲ ﻫـﺬﻩ‬
‫ﺍﻟﺴﻄﻮﺭ‪.‬‬

‫ﻓﻤﺎ ﺳﺄﺫﻛﺮﻩ ﻭﺃﻧﻘﻠﻪ ﻫﻨﺎ ﻫﻮ ﺑﻤﺜﺎﺑﺔ ﺑﺮﻧﺎﻣﺞ ﻋﻤﻠﻲ ﻟﺰﻭﺍﻝ ﺍﻟﻬﻤﻮﻡ‬

‫ﻣﺴﺘﻘﻰ ﻣﻦ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﺑﻌﻀﻪ ﻣﺘﻌﻠﻖ ﺑﻌﻤﻞ ﺍﻟﻘﻠﺐ )ﺍﻻﻋﺘﻘـﺎﺩ(‪،‬‬
‫ﻭﺑﻌــﻀﻪ ﻣﺘﻌﻠــﻖ ﺑــﺎﻷﻗﻮﺍﻝ )ﺍﻟــﺪﻋﺎء(‪ ،‬ﻭﺑﻌــﻀﻪ ﻣﺘﻌﻠــﻖ ﺑﺎﻟــﺴﻠﻮﻙ‬
‫)ﻋﺒﺎﺩﺍﺕ ﻭﺃﻓﻌﺎﻝ(‪ ،‬ﻭﺇﻧﻪ ُﻟﻴﺮﺟـﻰ ﻟﻤـﻦ ﺩﺍﻭﻡ ﻋﻠﻴـﻪ ﻭﺍﺣﺘـﺴﺐ ﻓﻌﻠـﻪ‬
‫ﺭﺟﺎء ﺯﻭﺍﻝ ﻫﻤﻪ ﺣﺴﺐ ﻣـﺎ ﺟـﺎء ﻣﻨـﺼﻮﺻﺎ ﻋﻠﻴـﻪ ﻓـﻲ ﺍﻟﺤـﺪﻳﺚ ﺃﻭ‬
‫ﺍﻷﺛﺮ ﺃﻥ ﻳﺤﻘﻖ ﺍﷲ ﻟﻪ ﺫﻟﻚ‪ ،‬ﻭﺫﻟﻚ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﻟﻲ‪:‬‬

‫‪102‬‬
 ‫)‪(1‬‬
‫ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻫﻢ ﺍﻵﺧﺮﺓ‪:‬‬
‫ﻛﺜﻴــﺮﺓ ﻫــﻲ ﺍﻟﻬﻤــﻮﻡ ﺍﻟﺘــﻲ ﺗﺨــﺎﻟﺞ ﻧﻔﻮﺳــﻨﺎ‪ ،‬ﻭﺇﺫﺍ ﻧﻈــﺮﺕ ﺇﻟﻴﻬــﺎ‬
‫ﻭﺟﺪﺗﻬﺎ ﻫﻤﻮﻣﺎ ﺩﻧﻴﻮﻳﺔ ﺑﺤﺘﺔ‪ ،‬ﻭﻟﻴﺲ ﻫﺬﺍ ﻓﻘﻂ‪ ،‬ﺑﻞ ﺇﻧﻬﺎ ُﺗﺰﺍﺣﻢ ﻫﻢ‬
‫ﺍﻵﺧﺮﺓ ﺣﺘﻰ ﺗﻜـﺎﺩ ﺗﻄﻐـﻰ ﻋﻠﻴـﻪ‪ ،‬ﻭﺗـﻀﻌﻒ ﺍﻟﻌﻤـﻞ ﻷﺟﻠـﻪ ﺑـﺴﺒﺐ‬
‫ﺍﻻﻧﺸﻐﺎﻝ ﺑﻬﺎ‪.‬‬
‫ﻭﺍﻟﺤﻘﻴﻘﺔ ﺃﻥ ﻃﻠﺐ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺑﻨﻔﺲ ﺍﻟﺪﺭﺟﺔ ﻣﻦ ﺍﻟﺤﺮﺹ‬
‫ﻭﺍﻟﻌﻄﺎء ﻭﺍﻻﻫﺘﻤﺎﻡ ﻻ ﻳﻤﻜﻦ‪ ،‬ﻷﻥ ﻟﻠﺪﻧﻴﺎ ﻫﻤﻮﻡ ﻣﺘﺸﻌﺒﺔ‪ ،‬ﻭﻟﻶﺧﺮﺓ‬
‫ﻗﻌﺪ ﺍﷲ ﻟﻨﺎ ﻗﺎﻋﺪﺓ ﻓﻲ ﻛﺘﺎﺑﻪ ﺗﺒﻴﻦ ﺣﺠﻢ‬
‫ﻫﻢ ﻭﺍﺣﺪ ﻓﻘﻂ‪ ،‬ﻣﻦ ﻫﻨﺎ َ ﱠ‬
‫ﻛﻞ ﻣﻨﻬﻤﺎ ﻭﻣﺎ ﻳﻨﺒﻐﻲ ﺻﺮﻑ ﺍﻟﻬﻤﻮﻡ ﻭﺍﻟﺠﻬﻮﺩ ﺇﻟﻴﻪ ﻓﻘﺎﻝ‪º ﴿:‬‬
‫» ¼ ½ ¾ ¿‪Ç ÆÅ Ä Ã Â Á À‬‬
‫‪] ﴾ ...ÌË Ê É È‬ﺍﻟﻘﺼﺺ‪ .[77 :‬ﻓﺠﻌﻞ ﺍﻵﺧﺮﺓ ﺃﺻ ‪،‬‬
‫ﻭﺟﻌﻞ ﺍﻟﺪﻧﻴﺎ ﻓﺮﻋﺎ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﻔ ﺳﻤﺎﻩ ﻧﺼﻴﺒﺎ ﺃي ﻗﺪﺭﺍ ﻣﻌﻴﻨﺎ‬
‫ﻣﺤﺪﺩﺍ‪ ،‬ﻭﺃﺷﺎﺭ ﺇﻟﻰ ﺣﺠﻤﻪ ﻭﺃﻧﻪ ﺻﻐﻴﺮ ﺟﺪﺍ ﺣﺘﻰ ﻳﻜﺎﺩ ُﻳﻨﺴﻰ‪...‬‬
‫ﻭﻫﻜﺬﺍ ﺷﺄﻥ ﻣﻦ ﺗﻌﻠﻖ ﻗﻠﺒﻪ ﺑﺎﻵﺧﺮﺓ ﻭﺍﺷﺘﻐﻞ ﺑﻬﻤﻬـﺎ ﻋـﻦ ﺳـﺎﺋﺮ‬
‫ﺍﻟﻬﻤﻮﻡ‪ .‬ﻗﺎﻝ ؜‪ » :‬ﻣﻦ ﺟﻌﻞ ﺍﻟﻬﻤﻮﻡ ﻫﻤﺎ ﻭﺍﺣﺪﺍ‪ ،‬ﻫﻢ ﺁﺧﺮﺗﻪ‪ :‬ﻛﻔﺎﻩ‬
‫ﺍﷲ ﻫﻢ ﺩﻧﻴﺎﻩ‪ ،‬ﻭﻣﻦ ﺗﺸﻌﺒﺖ ﺑﻪ ﺍﻟﻬﻤﻮﻡ ﻓﻲ ﺃﺣﻮﺍﻝ ﺍﻟﺪﻧﻴﺎ‪ :‬ﻟـﻢ ﻳﺒـﺎﻝ‬
‫)‪(1‬‬
‫ﺍﷲ ﻓﻲ ﺃي ﺃﻭﺩﻳﺘﻬﺎ ﻫﻠﻚ «‪.‬‬

‫)‪ (1‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ (95 / 1‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

‫‪103‬‬
‫ﻭﻓﻲ ﻟﻔﻆ‪ » :‬ﻣﻦ ﺟﻌﻞ ﺍﻟﻬﻤﻮﻡ ﻫﻤﺎ ﻭﺍﺣﺪﺍ ﻫـﻢ ﺍﻟﻤﻌـﺎﺩ ﻛﻔـﺎﻩ ﺍﷲ‬
‫ﺳﺎﺋﺮ ﻫﻤﻮﻣﻪ‪ ،‬ﻭﻣﻦ ﺗﺸﻌﺒﺘﻪ ﺍﻟﻬﻤﻮﻡ ﺃﺣﻮﺍﻝ ﺍﻟـﺪﻧﻴﺎ ﻟـﻢ ﻳﺒـﺎﻝ ﺍﷲ ﻓـﻲ‬
‫ﺃي ﺃﻭﺩﻳﺘﻪ ﻫﻠﻚ «)‪.(1‬‬
‫ﻭﺫﻛــﺮ ﺍﻟﻨﺒــﻲ ؜ ﺛـ ﺙ ﻓﻮﺍﺋــﺪ ﻟﻤــﻦ ﺍﻗﺘــﺼﺮ ﻫﻤــﻪ ﻋﻠــﻰ ﻃﻠــﺐ‬
‫ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﺎ ﻳﻘﺎﺑﻠﻬﺎ ﻣﻦ ﺍﻟﻤﻀﺎﺭ ﺍﻟﻤﺘﺮﺗﺒﺔ ﻋﻠﻰ ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠـﻰ ﻫـﻢ‬
‫ﺍﻟﺪﻧﻴﺎ ﻓﻘﺎﻝ‪:‬‬
‫»ﻣﻦ ﻛﺎﻧﺖ ﺍﻵﺧﺮﺓ ﻫﻤﻪ؛‬
‫‪ .1‬ﺟﻌﻞ ﺍﷲ ﻏﻨﺎﻩ ﻓﻲ ﻗﻠﺒﻪ‪،‬‬
‫‪ .2‬ﻭﺟﻤﻊ ﻟﻪ ﺷﻤﻠﻪ‪،‬‬
‫‪ .3‬ﻭﺃﺗﺘﻪ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻲ ﺭﺍﻏﻤﺔ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﻫﻤﻪ ؛‬
‫‪ .4‬ﺟﻌﻞ ﺍﷲ ﻓﻘﺮﻩ ﺑﻴﻦ ﻋﻴﻨﻴﻪ‪،‬‬
‫‪ .5‬ﻭﻓﺮﻕ ﻋﻠﻴﻪ ﺷﻤﻠﻪ‪،‬‬
‫)‪(2‬‬
‫‪ .6‬ﻭﻟﻢ ﻳﺄﺗﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻣﺎ ﻗﺪﺭ ﻟﻪ «‪.‬‬
‫ﻓﻘﻮﻟﻪ‪ :‬ﻭﺃﺗﺘﻪ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻲ ﺭﺍﻏﻤﺔ‪ :‬ﺃي ﻣﻘﻬﻮﺭﺓ‪ .‬ﻭﺍﻟﺤﺎﺻﻞ ﺃﻥ ﻣﺎ‬
‫ُﻛﺘﺐ ﻟﻠﻌﺒﺪ ﻣﻦ ﺍﻟﺮﺯﻕ ﻳﺄﺗﻴﻪ ﻻ ﻣﺤـﺎﻝ‪ ،‬ﺇﻻ ﺃﻧـﻪ ﻣـﻦ ﻃﻠـﺐ ﺍﻵﺧـﺮﺓ‬
‫ﻳﺄﺗﻴﻪ ﺑ ﺗﻌﺐ‪ ،‬ﻭﻣﻦ ﻃﻠﺐ ﺍﻟﺪﻧﻴﺎ ﻳﺄﺗﻴﻪ ﺑﺘﻌﺐ ﻭﺷﺪﺓ‪.‬‬

‫)‪ (1‬ﺍﻟﻤﺴﻨﺪ ﻟﻠﺸﺎﺷﻲ )‪.(304‬‬

‫)‪ (2‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ ،(2465‬ﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ ،(4105‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

‫‪104‬‬
 ‫)‪(2‬‬
‫ﻣﻌﺮﻓﺔ ﻓﻮﺍﺋﺪ ﺍﻟﻬﻤﻮﻡ‬
‫ﺃﺛﻨﺎء ﺩﺧﻮﻟﻚ ﻓﻲ ﻫﺬﺍ ﺍﻟﺒﺮﻧﺎﻣﺞ ﺍﻟﻌﻤﻠﻲ‪ ،‬ﻭﺭﻳﺜﻤﺎ ﺗﺰﻭﻝ ﺍﻟﻬﻤـﻮﻡ‬
‫ﻣــﻦ ﻗﻠﺒــﻚ ﺷــﻴﺌﺎ ﻓــﺸﻴﺌﺎ ﺑــﺈﺫﻥ ﺍﷲ‪ ،‬ﻓ ـﺎﻋﻠﻢ ﺃﻥ ﻣﻤــﺎ ﻳــﺴﺎﻋﺪﻙ ﻓــﻲ‬
‫ﺍﻟﺘﺨﻔﻒ ﻣﻦ ﺃﻋﺮﺍﺽ ﺍﻟﻬﻤﻮﻡ ﻭﺍﺣﺘﻤﺎﻝ ﺃﺛﺮﻫﺎ‪ ،‬ﻣﻌﺮﻓﺔ ﻓﻮﺍﺋﺪﻫﺎ ﺍﻟﺘـﻲ‬
‫ﺭﺑﻄﻬﺎ ﺍﷲ ﺑﻬﺎ‪ ،‬ﺑﺤﻴﺚ ﻛﻠﻤﺎ ﺗﺠـﺪﺩ ﻟـﻚ ﻫﻤـﺎ ﺗﺤـﺼﻠﺖ ﻟـﻚ ﺗﻠـﻚ‬
‫ﺍﻟﻔﻮﺍﺋﺪ ﻭﺍﻟﻤﻨﺎﻓﻊ‪ ،‬ﻓﻤﻦ ﺫﻟﻚ‪ :‬ﺇﻳﻘﺎﻇﻚ ﻋﻦ ﻏﻔﻠﺘﻚ ﻋﻦ ﺭﺑﻚ‪ ،‬ﻓﻘـﺪ‬
‫ﻳﺒﺘﻠﻴﻚ ﺍﷲ ﻣﻦ ﺃﺟﻞ ﺃﻥ ﻳﻜﻮﻥ ﺍﺑﺘ ﺅﻙ ﺳﺒﺐ ﻋﻮﺩﺗﻚ ﻟﻪ ﻭﻟﺠﻮﺋﻚ‬
‫ﺇﻟﻴﻪ ﻭﺣﺴﻦ ﻋﺒﺎﺩﺗﻚ ﻟﻪ‪ ،‬ﻭﻫﺬﺍ ﻛﺜﻴﺮ ﻓﻲ ﺃﻭﺳـﺎﻁ ﺍﻟﻌﺎﺻـﻴﻦ‪ ،‬ﻭﻣﻨﻬـﺎ‬
‫ﺍﺧﺘﺒﺎﺭ ﺻﺪﻕ ﺇﻳﻤﺎﻧﻚ ﻭﻗﻮﺓ ﺻﺒﺮﻙ ﻭﻣﺪﻯ ﺭﺿﺎﻙ ﻋﻨﻪ ﺃﻗﺪﺍﺭ ﺭﺑﻚ‪،‬‬
‫ﻭﻫﺬﺍ ﻛﺜﻴﺮ ﺃﻳﻀﺎ ﻓﻲ ﺃﻭﺳﺎﻁ ﺍﻟﺼﺎﻟﺤﻴﻦ‪ ،‬ﻭﺃﻳﻀﺎ‪:‬‬

‫ﺗﻜﻔﻴﺮ ﺍﻟﺬﻧﻮﺏ‬

‫ﻓﻌﻦ ﺃﺑﻲ ﺳـﻌﻴﺪ ﺍﻟﺨـﺪﺭي ﻭﺃﺑـﻲ ﻫﺮﻳـﺮﺓ ﺭﺿـﻲ ﺍﷲ ﻋﻨﻬﻤـﺎ ﻋـﻦ‬

‫ﺍﻟﻨﺒﻲ ؜ ﻗﺎﻻ‪ » :‬ﻣﺎ ﻳﺼﻴﺐ ﺍﻟﻤﺴﻠﻢ ﻣﻦ ﻧﺼﺐ ﻭﻻ ﻭﺻﺐ ﻭﻻ ﻫـﻢ‬
‫ﻭﻻ ﺣﺰﻥ ﻭﻻ ﺃﺫﻯ ﻭﻻ ﻏﻢ ﺣﺘـﻰ ﺍﻟـﺸﻮﻛﺔ ﻳـﺸﺎﻛﻬﺎ ﺇﻻ ﻛﻔـﺮ ﺍﷲ ﺑﻬـﺎ‬
‫)‪(1‬‬
‫ﻣﻦ ﺧﻄﺎﻳﺎﻩ «‪.‬‬

‫)‪ (1‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭي )‪.(5318‬‬

‫‪105‬‬
‫ﻭﻓﻲ ﻟﻔﻆ‪» :‬ﻣﺎ ﻳﺼﻴﺐ ﺍﻟﻤﺆﻣﻦ ﻣﻦ ﻭﺻﺐ ﻭﻻ ﻧﺼﺐ ﻭﻻ ﺳـﻘﻢ‬
‫)‪(1‬‬
‫ﻭﻻ ﺣﺰﻥ ﺣﺘﻰ ﺍﻟﻬﻢ ﻳﻬﻤﻪ ﺇﻻ ﻛﻔﺮ ﺑﻪ ﻣﻦ ﺳﻴﺌﺎﺗﻪ«‪.‬‬
‫]ﺍﻟﻨـﺴﺎء‪:‬‬ ‫ﻳﺠﺰ ِﺑﻪِ ﴾‬
‫ﺳﻮءﺍ ُ ْ َ‬ ‫ﻣﻦ َ ْ َ ْ‬
‫ﻳﻌﻤﻞ ُ ً‬ ‫ﻭﻟﻤﺎ ﻧﺰﻝ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﻟﻰ‪ْ َ ﴿:‬‬
‫‪ [123‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻛﻴﻒ ﺍﻟـﺼ ﺡ ﺑﻌـﺪ ﻫـﺬﻩ ﺍﻵﻳـﺔ‪:‬‬
‫﴿ ‪﴾ D C B A @ ?> = < ; : 9‬‬
‫]ﺍﻟﻨﺴﺎء‪ ،[123 :‬ﻓﻜﻞ ﺳﻮء ﻋﻤﻠﻨﺎ ﺟﺰﻳﻨﺎ ﺑـﻪ؟! ﻓﻘـﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ؜‪:‬‬
‫»ﻏﻔﺮ ﺍﷲ ﻟﻚ ﻳﺎ ﺃﺑﺎ ﺑﻜﺮ‪ ،‬ﺃﻟﺴﺖ ﺗﻤﺮﺽ؟ ﺃﻟـﺴﺖ ﺗﻨـﺼﺐ؟ ﺃﻟـﺴﺖ‬
‫ﺗﺤﺰﻥ؟ ﺃﻟﺴﺖ ﺗﺼﻴﺒﻚ ﺍﻟﻸﻭﺍء؟ ﻗﺎﻝ‪ :‬ﺑﻠﻰ‪ .‬ﻗـﺎﻝ‪ :‬ﻓﻬـﻮ ﻣـﺎ ﺗﺠـﺰﻭﻥ‬
‫)‪(2‬‬
‫ﺑﻪ«‪.‬‬
‫ﻳﻌﻨﻲ ﺃﻥ ﺍﻟﻤﺠﺎﺯﺍﺓ ﻗﺪ ﺗﻜﻮﻥ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻓﻲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺑﻌﺒﺪ ﺧﻴﺮﺍ ﻓﻲ ﺍﻵﺧﺮﺓ‪ ،‬ﺟﺎﺯﺍﻩ ﻋﻠـﻰ ﺫﻧﻮﺑـﻪ ﻓـﻲ ﺍﻟـﺪﻧﻴﺎ‬
‫ﺑﻤﺎ ﻳﺼﻴﺒﻪ ﻣﻦ ﻣﺼﺎﺋﺐ ﻭﻣﺘﺎﻋﺐ ﻭﻫﻤﻮﻡ‪ ،‬ﻭﻟﺬﺍ ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﻳﻘـﻮﻝ‬
‫ﺑﻌﺪﻫﺎ ﺫﻟﻚ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ؜‪ » :‬ﻣﻦ ﻳﻌﻤـﻞ ﺳـﻮءﺍ ﻳﺠـﺰ ﺑـﻪ ﻓـﻲ‬
‫)‪(3‬‬
‫ﺍﻟﺪﻧﻴﺎ«‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(2573‬‬

‫)‪ (2‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ )‪ (68‬ﻭﺻﺤﺤﻪ ﺍﻷﺭﻧﺎﺅﻭﻁ‪.‬‬
‫)‪ (3‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ )‪ (23‬ﻭﺻﺤﺤﻪ ﺍﻷﺭﻧﺎﺅﻭﻁ‪.‬‬

‫‪106‬‬
 ‫)‪(3‬‬
‫)‪(1‬‬
‫ﺃﺩﻋﻴﺔ ﺯﻭﺍﻝ ﺍﻟﻬﻤﻮﻡ‬
‫ﻭﺭﺩ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻋﺪﺩ ﻛﺜﻴﺮ ﻣﻦ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻷﺫﻛﺎﺭ ﺍﻟﺘﻲ ﻣـﻦ‬
‫ﻗﺎﻟﻬﺎ ﺯﺍﻝ ﻫﻤﻪ‪ ،‬ﻭﺍﻧﺼﺮﻑ ﻋﻨـﻪ ﻛـﺪﺭﻩ‪ ،‬ﻭﻗـﺪ ﺍﺟﺘﻬـﺪﺕ ﻓـﻲ ﺟﻤﻌﻬـﺎ‬
‫ﻭﺗﺮﺗﻴﺒﻬﺎ ﻭﺗﺨﺮﻳﺠﻬﺎ ﻋﻠﻰ ﺍﻟﻨﺤﻮ ﺍﻟﺘﺎﻟﻲ‪ ،‬ﻓﺎﺟﻌﻠﻬـﺎ ﻭﺭﺩﺍ ﻳﻮﻣﻴـﺎ ﻟـﻚ‬
‫ﻓﻔﻴﻬﺎ ﺧﻴﺮ ﻋﻈﻴﻢ ﻟﻤﻦ ﺟﺮﺑﻬﺎ ﻭﺛﺒﺖ ﻋﻠﻴﻬﺎ ﺇﻥ ﺷﺎء ﺍﷲ ﺗﻌﺎﻟﻰ‪:‬‬

‫ﺳﺒ َ َ‬
‫ﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻈﻴﻢِ‪.‬‬ ‫ُ ْ‬ ‫‪-1‬‬

‫ﺃﻫﻤﻪ َ ْ ُ‬
‫ﺍﻷﻣﺮ‪ ،‬ﺭﻓﻊ ﻃﺮﻓﻪ‬ ‫ﺃﻥ ﺍﻟﻨﺒﻲ ؜ ﻛﺎﻥ ﺇﺫﺍ ﱠ‬
‫ﺭﻭﻯ ﺃﺑﻮ ُﻫﺮﻳﺮﺓ ﱠ‬
‫ﺇﻟﻰ ﺍﻟﺴﻤﺎء ﻭﻗﺎﻟﻪ‪ ...‬ﻭﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﻲ ﺍﻟﺪﻋﺎء ﻗﺎﻝ‪ :‬ﻳـﺎ ﺣـﻲ ﻳـﺎ‬
‫)‪(2‬‬
‫ﻗﻴﻮﻡ‪.‬‬
‫ً‬
‫ﺷﻴﺌﺎ‪.‬‬ ‫ﺭﺑﻰ ﻻ ُ ْ ِ ُ‬
‫ﺃﺷﺮﻙ ﺑﻪ‬ ‫ﺍﷲ َ ﱢ‬
‫ُ‬ ‫‪-2‬‬
‫ﻋﻤــﻴﺲ‪ :‬ﻗــﺎﻝ ﻟــﻲ ﺭﺳــﻮﻝ ﺍﷲ ؜‪ :‬ﺃﻻ‬
‫ﻗﺎﻟــﺖ ﺃﺳــﻤﺎء ﺑﻨــﺖ ُ َ‬
‫‪141‬‬ ‫)‪ (1‬ﺫﻛﺮﺗﻬﺎ ﻫﻨﺎ ﻣﺨﺮﺟﺔ ﻣﻊ ﺗﻌﻠﻴﻖ ﻣﺎ ﺗﻴﺴﺮ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﻓﺮﺩﺕ ﺻﻴﻎ ﺍﻷﺩﻋﻴـﺔ ﺹ‬
‫ﻟﻴﺴﻬﻞ ﺣﻔﻈﻬﺎ ﻭﺍﻟﺪﻋﺎء ﺑﻬﺎ‪.‬‬
‫)‪ (2‬ﺍﻟﺘﺮﻣﺬي )‪ (3436‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﻏﺮﻳﺐ‪ .‬ﻭﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﺗﻘﺘﻀﻲ ﺗﻀﻌﻴﻔﻪ‪،‬‬
‫ﻭﻟﺬﺍ ﺣﻜﻢ ﻋﻠﻴﻪ ﺍﻟﻌﻠﻤﺎء ﺑﺎﻟﻀﻌﻒ‪ ،‬ﻟﻜﻦ ﺍﻟﺘﺴﺒﻴﺢ ﻋﻨﺪ ﺍﻟﻬﻢ ﻭﺍﻟﻜﺮﺏ ﻭﺍﺭﺩ ﻓﻲ‬
‫ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ ﻛﻤﺎ ﺳﻴﺄﺗﻲ‪ ،‬ﺑﻞ ﻭﺍﻷﺻﻞ ﻓﻲ ﺫﻟـﻚ ﻣﻨـﺎﺩﺍﺓ ﻧﺒـﻲ ﺍﷲ ﻳـﻮﻧﺲ‬
‫ﻭﻫـــﻮ ﻓـــﻲ ﻛـــﺮﺏ ﺑﻄـــﻦ ﺍﻟﺤـــﻮﺕ ﻭﻇﻠﻤﺎﺗـــﻪ ﴿ ‪q p o n m l k‬‬
‫‪] ﴾ t s r‬ﺍﻷﻧﺒﻴﺎء‪.[٨٧ :‬‬
‫‪107‬‬
‫ﺍﻟﻜــﺮﺏ‪:‬‬
‫ﺍﻟﻜــﺮﺏ ﺃﻭ ﻓــﻲ َ ْ ِ‬ ‫ﺗﻘــﻮﻟﻴﻬﻦ ِ ْ َ‬
‫ﻋﻨــﺪ َ ْ ِ‬ ‫ِ ﱠ‬ ‫ٍ‬
‫ﻛﻠﻤــﺎﺕ‬ ‫ُ ﱢُ ِ‬
‫ﺃﻋﻠﻤــﻚ‬
‫)‪(1‬‬
‫ﻭﺫﻛﺮﻫﺎ‪.‬‬
‫ﻭﻓﻲ ﺭﻭﺍﻳﺔ ﻋﻨﻬﺎ‪ :‬ﺃﻥ ﺍﻟﻨﺒﻲ ؜ ﺟﻤﻊ ﺑﻨﻲ ﻋﺒﺪ ﺍﻟﻤﻄﻠﺐ ﻓﻘـﺎﻝ‬
‫ﻟﻬﻢ‪ :‬ﺇﻥ ﻧﺰﻝ ﺑﺄﺣﺪﻛﻢ ﻫﻢ ﺃﻭ ﻏـﻢ ﺃﻭ ﻛـﺮﺏ ﺃﻭ ﺳـﻘﻢ ﺃﻭ ﻷﻭﺍء‬
‫)‪(2‬‬
‫ﻓﻠﻴﻘﻞ‪ :‬ﺍﷲ ﺭﺑﻲ ﻻ ﺃﺷﺮﻙ ﺑﻪ ﺷﻴﺌﺎ‪ ،‬ﺛ ﺙ ﻣﺮﺍﺕ‪.‬‬
‫)‪(3‬‬
‫ﺳﺒﻊ ﻣﺮﺍﺕ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻭﻓﻰ ﺭﻭﺍﻳﺔ ﺃﻧﻬﺎ ُﺗﻘﺎﻝ َ‬
‫ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪.‬‬ ‫‪-3‬‬
‫ﻭﻳﺬﻛﺮ ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ‪ ،‬ﻋﻦ ﺍﻟﻨﺒـﻲ ؜‪" :‬ﻣـﻦ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ُ :‬‬
‫ﻛﺜﺮﺕ ﻫﻤﻮﻣﻪ ﻭﻏﻤﻮﻣﻪ‪ ،‬ﻓﻠﻴﻜﺜﺮ ﻣـﻦ ﻗـﻮﻝ‪ :‬ﻻ ﺣـﻮﻝ ﻭﻻ ﻗـﻮﺓ‬
‫ﻛﻨـﺰ ﻣـﻦ ﻛﻨـﻮﺯ‬
‫ﺇﻻ ﺑﺎﷲ "‪ .‬ﻭﺛﺒـﺖ ﻓـﻲ "ﺍﻟـﺼﺤﻴﺤﻴﻦ"‪ :‬ﺃﻧﻬـﺎ َ ٌ‬
‫)‪(4‬‬
‫ﺍﻟﺠﻨﺔ‪.‬‬
‫ﺑﺎﺏ ﻣﻦ ﺃﺑﻮﺍﺏ َ ﱠ‬
‫ﺍﻟﺠﻨﺔ‪ .‬ﻭﻓﻰ "ﺍﻟﺘﺮﻣﺬي"‪ :‬ﺃﻧﻬﺎ ٌ‬
‫َ ﱠ‬
‫ﻭﻳﻘﻮﻝ‪ " :‬ﻭﺃﻣﺎ ﺗﺄﺛﻴﺮ ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﻓـﻲ ﺩﻓـﻊ ﻫـﺬﺍ‬
‫ﺍﻟﺪﺍء َﻓﻠِﻤـﺎ ﻓﻴﻬـﺎ ﻣـﻦ ﻛﻤـﺎﻝ ﺍﻟﺘﻔـﻮﻳﺾ ﻭﺍﻟﺘﺒـﺮي ﻣـﻦ ﺍﻟﺤـﻮﻝ‬

‫)‪ (1‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ )‪ (1525‬ﻭﺳﻨﻦ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ (3882‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

‫)‪ (2‬ﺍﻟﻤﻌﺠﻢ ﺍﻷﻭﺳﻂ ﻟﻠﻄﺒﺮﺍﻧﻲ )‪.(6119‬‬
‫)‪ (3‬ﺍﻟﻄﺐ ﺍﻟﻨﺒﻮي )ﺹ‪ ،(47‬ﻭﻫﺬﻩ ﺍﻟﺮﻭﺍﻳﺔ ﺍﻟﺘﻲ ﻓﻴﻬﺎ ﺍﻟﺘﺴﺒﻴﻊ ﺃﺧﺮﺟﻬﺎ ﺍﻟﻨﺴﺎﺋﻲ ﻓـﻲ‬
‫ﺍﻟﺴﻨﻦ ﺍﻟﻜﺒﺮﻯ )‪ (10486‬ﻣﺮﺳﻠﺔ ﻋﻦ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪﺍﻟﻌﺰﻳﺰ‪ ،‬ﻭﺃﺧﺮﺝ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ‬
‫ﺃﻧﻬﺎ ﺗﻘﺎﻝ ﻣﺮﺗﻴﻦ‪ ،‬ﻭﺍﻷﻣﺮ ﻓﻲ ﻫﺬﺍ ﻭﺍﺳـﻊ‪ ،‬ﻓـﺎﻟﻤﺮﺓ ﺃﺻـﺢ ﻣـﻦ ﺣﻴـﺚ ﺍﻟﺜﺒـﻮﺕ‪،‬‬
‫ﻭﺗﻜﺮﺍﺭﻫﺎ ﺳﺒﻊ ﻣﺮﺍﺕ ﺧﻴﺮ ﻋﻠﻰ ﺧﻴﺮ‪ ،‬ﻭﺍﷲ ﺃﻋﻠﻢ‪.‬‬
‫)‪ (4‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(180/4‬‬

‫‪108‬‬
‫ﻭﺍﻟﻘﻮﺓ ﺇﻻ ﺑﻪ‪ ،‬ﻭﺗﺴﻠﻴﻢ ﺍﻷﻣﺮ ﻛﻠﻪ ﻟﻪ‪ ،‬ﻭﻋﺪﻡ ﻣﻨﺎﺯﻋﺘﻪ ﻓﻲ ﺷـﺊ‬
‫ﻣﻨﻪ‪ ،‬ﻭﻋﻤﻮﻡ ﺫﻟﻚ ﻟﻜﻞ ﺗﺤﻮﻝ ﻣﻦ ﺣﺎﻝ ﺇﻟﻰ ﺣﺎﻝ ﻓـﻲ ﺍﻟﻌـﺎﻟﻢ‬
‫ﺍﻟﻌﻠﻮي ﻭﺍﻟﺴﻔﻠﻲ‪ ،‬ﻭﺍﻟﻘﻮﺓ ﻋﻠﻰ ﺫﻟﻚ ﺍﻟﺘﺤﻮﻝ‪ ،‬ﻭﺃﻥ ﺫﻟـﻚ ﻛﻠـﻪ‬
‫ﺑﺎﷲ ﻭﺣﺪﻩ ﻓ ﻳﻘﻮﻡ ﻟﻬﺬﻩ ﺍﻟﻜﻠﻤﺔ ﺷ ‪ .‬ﻭﻓـﻲ ﺑﻌـﺾ ﺍﻵﺛـﺎﺭ‪:‬‬
‫ﺇﻧﻪ ﻣﺎ ﻳﻨﺰﻝ ﻣﻠﻚ ﻣﻦ ﺍﻟﺴﻤﺎء ﻭﻻ ﻳـﺼﻌﺪ ﺇﻟﻴﻬـﺎ ﺇﻻ ﺑـ ﺣـﻮﻝ‬
‫ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﻭﻟﻬﺎ ﺗﺄﺛﻴﺮ ﻋﺠﻴـﺐ ﻓـﻲ ﻃـﺮﺩ ﺍﻟـﺸﻴﻄﺎﻥ ﻭﺍﷲ‬
‫)‪(1‬‬
‫ﺍﻟﻤﺴﺘﻌﺎﻥ"‪.‬‬
‫ُ‬
‫ﺃﺳﺘﻐﻴﺚ‪.‬‬ ‫ِ َ‬
‫ﺑﺮﺣﻤﺘﻚ‬ ‫ﻗﻴﻮﻡ‬
‫ﺣﻰ ﻳﺎ َ ﱡ ُ‬
‫ﻳﺎ َ ﱡ‬ ‫‪-4‬‬

‫ﺃﻣـﺮ ﻗﺎﻟـﻪ‪ (2).‬ﻭﺫﻛـﺮ‬

‫ﺭﺳﻮﻝ ﺍﷲ ؜ ﻛﺎﻥ ﺇﺫﺍ ﻛﺮﺑﻪ ٌ‬
‫َ‬ ‫ﺃﻥ‬
‫ﺫﻛﺮ ﺃﻧﺲ ﱠ‬
‫)‪(3‬‬
‫ﺫﻟﻚ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻟﻜﻨﻪ ﻗﺎﻝ‪ :‬ﺇﺫﺍ ﻧﺰﻝ ﺑﻪ ﻫﻢ ﺃﻭ ﻏﻢ‪.‬‬
‫ُ‬
‫ﺃﺳـﺘﻐﻴﺚ( ﻓـﻲ‬ ‫ِ‬
‫ﺑﺮﺣﻤﺘـﻚ‬ ‫ﻗﻴﻮﻡ‬
‫" ﻭﻓﻲ ﺗﺄﺛﻴﺮ ﻗﻮﻟﻪ‪) :‬ﻳﺎ ﺣﻲ ﻳﺎ َ ﱡ ُ‬
‫ـﺈﻥ ﺻــﻔﺔ ﺍﻟﺤﻴــﺎﺓ ﻣﺘـ ﱢ ٌ‬
‫ـﻀﻤﻨﺔ‬ ‫ﺩﻓــﻊ ﻫــﺬﺍ ﺍﻟــﺪﺍء ﻣﻨﺎﺳــﺒﺔ ﺑﺪﻳﻌــﺔ‪ ،‬ﻓـ ﱠ‬
‫ﺍﻟﻘﻴﻮﻣﻴــﺔ‬
‫ﻟﺠﻤﻴــﻊ ﺻــﻔﺎﺕ ﺍﻟﻜﻤــﺎﻝ‪ ،‬ﻣــﺴﺘﻠﺰﻣﺔ ﻟﻬــﺎ‪ ،‬ﻭﺻــﻔﺔ َ ﱡ‬
‫ﺍﻷﻋﻈـﻢ‬
‫ُ‬ ‫ﺍﺳﻢ ﺍﷲ‬
‫ﻣﺘﻀﻤﻨﺔ ﻟﺠﻤﻴﻊ ﺻﻔﺎﺕ ﺍﻷﻓﻌﺎﻝ‪ ،‬ﻭﻟﻬﺬﺍ ﻛﺎﻥ ُ‬
‫ﺍﻟﺤـﻲ‬ ‫ﺳﺌﻞ ﺑﻪ ﺃﻋﻄﻰ‪ :‬ﻫﻮ ُ‬
‫ﺍﺳﻢ َ‬ ‫ﺍﻟﺬي ﺇﺫﺍ ُﺩﻋﻲ ﺑﻪ ﺃﺟﺎﺏ‪ ،‬ﻭﺇﺫﺍ ُ ِ َ‬
‫ﺟﻤﻴـﻊ ﺍﻷﺳـﻘﺎﻡ ﻭﺍﻵﻻﻡ‪ ،‬ﻭﻟﻬـﺬﺍ‬
‫َ‬ ‫ﺍﻟﻘﻴﻮﻡ‪ ،‬ﻭﺍﻟﺤﻴﺎﺓ ﺍﻟﺘﺎﻣﺔ ُﺗﻀﺎﺩ‬
‫َﱡ‬

‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(185/4‬‬

‫)‪ (2‬ﺍﻟﺘﺮﻣﺬي )‪ (3524‬ﻭﺣﺴﻨﻪ ﺍﻷﻟﺒﺎﻧﻲ ﻓﻲ ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ ﺑﺮﻗﻢ )‪.(4777‬‬
‫)‪ (3‬ﺍﻧﻈﺮ‪ :‬ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ ﻟﻸﻟﺒﺎﻧﻲ )‪.(4791‬‬

‫‪109‬‬
‫ﺣـﺰﻥ‬
‫ﻏﻢ ﻭﻻ َ َ ٌ‬‫ﻫﻢ ﻭﻻ َ ٌ‬
‫ﺍﻟﺠﻨﺔ ﻟﻢ ﻳﻠﺤﻘﻬﻢ َ ٌ‬‫ﻛﻤﻠﺖ ﺣﻴﺎﺓ ﺃﻫﻞ َ ﱠ‬ ‫ﻟﻤﺎ َ ُ َ ْ‬
‫َﱠ‬
‫ﺼﺎﻥ ﺍﻟﺤﻴــﺎﺓ ﺗــﻀﺮ ﺑﺎﻷﻓﻌــﺎﻝ‪،‬‬‫ﻭﻻ ﺷــ ﻣــﻦ ﺍﻵﻓــﺎﺕ‪ .‬ﻭﻧﻘــ ُ‬
‫ﻭﺗﻨــﺎﻓﻲ ﺍﻟﻘﻴﻮﻣﻴــﺔ‪ ،‬ﻓﻜﻤــﺎُﻝ ﺍﻟﻘﻴﻮﻣﻴــﺔ ﻟﻜﻤــﺎﻝ ﺍﻟﺤﻴــﺎﺓ‪ ،‬ﻓــﺎﻟﺤﻲ‬
‫ﻭﺍﻟﻘﻴـﻮﻡ ﻻ‬
‫ﺻﻔﺔ ﺍﻟﻜﻤﺎﻝ ﺃﻟﺒﺘـﺔ‪ َ ،‬ﱡ‬ ‫ﻳﻔﻮﺗﻪ ِ‬
‫ُ‬ ‫ﺍﻟﻤﻄﻠﻖ ﺍﻟﺘﺎﻡ ﺍﻟﺤﻴﺎﺓ ﻻ‬
‫ﻣﻤﻜــﻦ ﺃﻟﺒﺘــﺔ‪ ،‬ﻓﺎﻟﺘﻮﺳــﻞ ﺑــﺼﻔﺔ ﺍﻟﺤﻴــﺎﺓ‬
‫ٌ‬ ‫ﻓﻌــﻞ‬ ‫ﱠُ‬
‫ﻳﺘﻌــﺬﺭ ﻋﻠﻴــﻪ ٌ‬
‫ُ ﱡ‬
‫ﻭﻳــﻀﺮ‬ ‫ﻀﺎﺩ ﺍﻟﺤﻴــﺎﺓ‪،‬‬
‫ﺗــﺄﺛﻴﺮ ﻓــﻲ ﺇﺯﺍﻟــﺔ ﻣــﺎ ُﻳــ ﱡ‬
‫ٌ‬ ‫ﻭﺍﻟﻘﻴﻮﻣﻴــﺔ ﻟــﻪ‬
‫َﱡ‬
‫ً‬
‫ﺧﺎﺻـﺎ‬ ‫ً‬
‫ﺗـﺄﺛﻴﺮﺍ‬ ‫ﺍﻟﻘﻴﻮﻡ‬
‫ﺑﺎﻷﻓﻌﺎﻝ‪ ...‬ﻭﺍﻟﻤﻘﺼﻮﺩ‪ :‬ﺃﻥ ﻻﺳﻢ ﺍﻟﺤﻲ َ ﱡ‬
‫ﻓﻲ ﺇﺟﺎﺑﺔ ﺍﻟﺪﻋﻮﺍﺕ‪ ،‬ﻭﻛﺸﻒ ُ‬
‫ﺍﻟﻜﺮﺑﺎﺕ‪.‬‬
‫ﻭﻓــﻰ "ﺍﻟــﺴﻨﻦ" ﻭ"ﺻــﺤﻴﺢ ﺃﺑــﻰ ﺣــﺎﺗﻢ" ﻣﺮﻓﻮﻋـ ًـﺎ‪" :‬ﺍﺳــﻢ ﺍﷲِ‬
‫ُ‬
‫ـﺎﺗﻴﻦ ﺍﻵﻳﺘــﻴﻦ‪Ö Õ Ô Ó ÒÑ Ð Ï﴿ :‬‬ ‫ﺍﻷﻋﻈــﻢ ﻓــﻲ ﻫـ َ ْ ِ‬
‫ْ َ‬
‫ﺁﻝ ﻋﻤـﺮﺍﻥ‪# * ! ﴿ :‬‬ ‫ِ‬
‫ﻭﻓﺎﺗﺤﺔ ِ‬ ‫× ‪] ﴾Ø‬ﺍﻟﺒﻘـﺮﺓ‪،[163 :‬‬
‫‪] ﴾ ) ( ' & % $‬ﺁﻝ ﻋﻤـــﺮﺍﻥ‪ ،[2-1 :‬ﻗـــﺎﻝ ﺍﻟﺘﺮﻣـــﺬ ﱡي‪:‬‬
‫ﺣﺪﻳﺚ ﺻﺤﻴﺢ‪.‬‬
‫ً‬
‫ﺃﻳﻀﺎ‪ :‬ﻣﻦ ﺣﺪﻳﺚ ﺃﻧـﺲ‬ ‫ِ‬
‫ﺣﺒﺎﻥ"‬
‫ﻭﻓﻰ "ﺍﻟﺴﻨﻦ" ﻭ"ﺻﺤﻴﺢ ﺍﺑﻦ ﱠ‬
‫ﻟـﻚ ْ َ ْ َ‬
‫ﺍﻟﺤﻤـﺪ‪ ،‬ﻻ‬ ‫ﺑـﺄﻥ َ َ‬ ‫ُ َ‬
‫ﺃﺳـﺄﻟﻚ ﱠ‬ ‫ﺃﻥ ﺭﺟ ً ﺩﻋﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﱠ ُ ﱠ‬
‫ﺍﻟﻠﻬﻢ ﺇﻧﻲ‬ ‫ﱠ‬
‫ﻭﺍﻷﺭﺽ‪ ،‬ﻳـﺎ ﺫﺍ ﺍﻟﺠـ ﻝ‬
‫ِ‬ ‫ِ‬
‫ﺍﻟﺴﻤﻮﺍﺕ‬
‫ﺑﺪﻳﻊ ﱠ‬‫ُ‬ ‫ﺍﻟﻤﻨﺎﻥ‪،‬‬
‫ﺃﻧﺖ ﱠ ُ‬‫ﺇﻟﻪ ﺇﻻ َ‬
‫ََ‬
‫ﺍﷲ‬
‫ﺩﻋــﺎ َ‬ ‫ـﻮﻡ‪ ،‬ﻓﻘــﺎﻝ ﺍﻟﻨﺒــﻲ ؜‪":‬ﻟﻘــﺪ َ َ‬
‫ﻗﻴـ ُ‬
‫ـﻰ ﻳــﺎ َ ﱡ‬
‫ﻭﺍﻹﻛــﺮﺍﻡ‪ ،‬ﻳــﺎ ﺣـ ﱡ‬
‫ﺃﺟــﺎﺏ‪ ،‬ﻭﺇﺫﺍ ُ ِ َ‬
‫ﺳــﺌﻞ ﺑــﻪ‬ ‫َ‬ ‫ﺑﺎﺳــﻤﻪِ ْ َ‬
‫ﺍﻷﻋﻈــﻢ ﺍﻟــﺬي ﺇﺫﺍ ﺩﻋــﻲ ﺑــﻪ‬ ‫ِ‬
‫ﺃﻋﻄﻰ"‪.‬‬
‫ْ َ‬
‫‪110‬‬
‫ﻭﻟﻬﺬﺍ ﻛﺎﻥ ﺍﻟﻨﺒﻲ ؜ ﺇﺫﺍ ﺍﺟﺘﻬﺪ ﻓﻲ ﺍﻟﺪﻋﺎء‪ ،‬ﻗﺎﻝ‪َ" :‬ﻳـﺎ ﺣـﻲ ﻳـﺎ‬
‫ﻗﻴﻮﻡ")‪.(1‬‬
‫َﱡ ُ‬
‫ﻣﻦ ﱠ ِ ِ َ‬
‫ﺍﻟﻈﺎﻟﻤﻴﻦ‪.‬‬ ‫ﻛﻨﺖ ِ َ‬
‫ﺳﺒﺤﺎﻧﻚ ﱢﺇﻧﻲ ُ ُ‬
‫ﺃﻧﺖ ُ ْ َ َ‬ ‫َﻻ ﺇﻟ ٰـﻪ ﱠﺇﻻ َ َ‬ ‫‪-5‬‬
‫ﺩﻋـﻮﺓ‬
‫ُ‬ ‫ﺭﺳـﻮﻝ ﺍﷲ ؜ ﻗـﺎﻝ‪" :‬‬ ‫ُ‬ ‫ﺭﻭﻯ ﺳﻌﺪ ﺑﻦ ﺃﺑﻰ َ ﱠ‬
‫ﻭﻗﺎﺹ ﺃﻥ‬
‫ﻳـﺪﻉ ﺑﻬـﺎ‬
‫ﻟﻢ َ ْ ُ‬ ‫ﺑﻄﻦ ُ ِ‬
‫ﺍﻟﺤﻮﺕ‪ْ َ ....‬‬ ‫ﺭﺑﻪ ﻭﻫﻮ ﻓﻲ َ ْ ِ‬
‫ﺩﻋﺎ َ ﱠ ُ‬ ‫ﺍﻟﻨﻮﻥ ْ‬
‫ﺇﺫ َ َ‬ ‫ﺫي ﱡ‬
‫ﺍﺳـﺘﺠﻴﺐ ﻟـﻪ"‪ (2).‬ﻭﻓـﻰ ﺭﻭﺍﻳـﺔ‪:‬‬ ‫ﻣﺴﻠﻢ ﻓﻲ ﺷ َ ﱡ‬
‫ﻗـﻂ ﺇﻻ ْ ُ ِ َ‬ ‫ٌ‬ ‫ٌ‬
‫ﺭﺟﻞ‬
‫ﻓـﺮﺝ ﺍﷲ ﻋﻨـﻪ‪َ َ ِ َ :‬‬
‫ﻛﻠﻤـﺔ‬ ‫ﻣﻜﺮﻭﺏ ﺇﻻ ﱠ‬ ‫ﻷﻋﻠﻢ ِ ْ َ ً‬
‫ﻛﻠﻤﺔ ﻻ ُ َ‬
‫ﻳﻘﻮﻟﻬﺎ ْ ٌ‬ ‫ُ‬ ‫" ﱢﺇﻧﻲ‬
‫)‪(3‬‬
‫ﻳﻮﻧﺲ"‪.‬‬‫ﺃﺧﻲ ُ ُ‬
‫ـﺈﻥ ﻓﻴﻬــﺎ ﻣــﻦ ﻛﻤــﺎﻝ ﺍﻟﺘﻮﺣﻴــﺪ‬
‫" ﻭﺃﻣــﺎ ﺩﻋــﻮُﺓ ﺫي ﺍﻟﻨــﻮﻥ‪ ..‬ﻓـ ﱠ‬
‫ِ‬
‫ﻭﺍﻋﺘﺮﺍﻑ ﺍﻟﻌﺒـﺪ ﺑﻈﻠﻤـﻪ ﻭﺫﻧﺒـﻪ ﻣـﺎ ﻫـﻮ‬ ‫ﻟﻠﺮﺏ ﺗﻌﺎﻟﻰ‪،‬‬
‫ﱢ‬ ‫ﻭﺍﻟﺘﻨﺰﻳﻪ‬
‫ﻭﺃﺑﻠﻎ ﺍﻟﻮﺳـﺎﺋﻞ ﺇﻟـﻰ ﺍﷲ‬ ‫ﻭﺍﻟﻐﻢ‪،‬‬ ‫ِ‬
‫ِ‬ ‫ﻭﺍﻟﻬﻢ َ ﱢ‬ ‫ﺍﻟﻜﺮﺏ َ ﱢ‬
‫ﺃﺩﻭﻳﺔ َ ِ‬ ‫ﻣﻦ ﺃﺑﻠﻎ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﺘﻨﺰﻳﻪ ﻳﺘـﻀﻤﻨﺎﻥ‬
‫َ‬ ‫ﻓﺈﻥ‬
‫ﺳﺒﺤﺎﻧﻪ ﻓﻲ ﻗﻀﺎء ﺍﻟﺤﻮﺍﺋﺞ‪ ،‬ﱠ‬
‫ﻧﻘﺺ ﻭﻋﻴﺐ ﻭﺗﻤﺜﻴـﻞ ﻋﻨـﻪ‪.‬‬ ‫ٍ‬ ‫ﻛﻞ‬ ‫ﻭﺳﻠﺐ ُ ﱢ‬ ‫ﺇﺛﺒﺎﺕ ﻛﻞ ﻛﻤﺎﻝ ِ‬
‫ﷲ‪،‬‬
‫َ‬
‫ﻭﺍﻟﺜـﻮﺍﺏ‬ ‫ﺇﻳﻤـﺎﻥ ﺍﻟﻌﺒـﺪ ﺑﺎﻟـﺸ‬
‫َ‬ ‫ﻳﺘـﻀﻤﻦ‬
‫ﱠ‬ ‫ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑـﺎﻟﻈﻠﻢ‬
‫ُ‬
‫ﻭﺭﺟﻮﻋــﻪ ﺇﻟــﻰ ﺍﷲ‪ ،‬ﻭﺍﺳــﺘﻘﺎﻟﺘﻪ‬
‫َ‬ ‫ـﺴﺎﺭﻩ‬
‫ﻭﻳﻮﺟــﺐ ﺍﻧﻜـ َ‬
‫ﻭﺍﻟﻌﻘــﺎﺏ‪ُ ،‬‬
‫ُ‬
‫ﺃﺭﺑﻌـﺔ‬ ‫ﻭﺍﻻﻋﺘﺮﺍﻑ ﺑﻌﺒﻮﺩﻳﺘﻪ‪ ،‬ﻭﺍﻓﺘﻘﺎﺭﻩ ﺇﻟﻰ ﺭﺑﻪ‪ ،‬ﻓﻬﻬﻨﺎ‬
‫َ‬ ‫ﻋﺜﺮﺗﻪ‪،‬‬
‫َ‬

‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(185/4‬‬

‫)‪ (2‬ﺳﻨﻦ ﺍﻟﺘﺮﻣﺬي )‪ (3505‬ﻭﺻﺤﺤﻪ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬
‫)‪ (3‬ﺍﻟﻜﻠﻢ ﺍﻟﻄﻴﺐ ﻻﺑﻦ ﺗﻴﻤﻴﺔ ﺑﺮﻗﻢ )‪ .(123‬ﻭﺍﻧﻈﺮ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻟﺮﺑﺎﻧﻴـﺔ ﻻﺑـﻦ ﺣﺠـﺮ‬
‫)‪.(10/4‬‬

‫‪111‬‬
 ‫ُ‬
‫ﺍﻟﺘﻮﺳـﻞ ﺑﻬـﺎ‪ :‬ﺍﻟﺘﻮﺣﻴـﺪ‪ ،‬ﻭﺍﻟﺘﻨﺰﻳـﻪ‪ ،‬ﻭﺍﻟﻌﺒﻮﺩﻳـﺔ‪،‬‬ ‫ُﺃﻣﻮﺭ ﻗﺪ ﻭﻗﻊ‬
‫)‪(1‬‬
‫ﻭﺍﻻﻋﺘﺮﺍﻑ "‪.‬‬

‫ﻭﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﻣﺎ ﻛﺮﺏ ﻧﺒﻲ ﻣﻦ ﺍﻷﻧﺒﻴـﺎء ﺇﻻ ﺍﺳـﺘﻐﺎﺙ‬

‫)‪(2‬‬
‫ﺑﺎﻟﺘﺴﺒﻴﺢ‪.‬‬
‫ﺣــﺴﺒﻲ ﺍﷲ ﻻ ﺇﻟــﻪ ﺇﻻ ﻫــﻮ ﻋﻠﻴــﻪ ﺗﻮﻛﻠــﺖ ﻭﻫــﻮ ﺭﺏ ﺍﻟﻌــﺮﺵ‬ ‫‪-6‬‬
‫)ﺳﺒﻊ ﻣﺮﺍﺕ(‪.‬‬ ‫ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﻣﻦ ﻗﺎﻟﻪ ﺇﺫﺍ ﺃﺻﺒﺢ ﻭﺇﺫﺍ ﺃﻣﺴﻰ = ﻛﻔﺎﻩ ﺍﷲ ﻣﺎ ﺃﻫﻤﻪ ﺻﺎﺩﻗﺎ ﻛـﺎﻥ‬
‫) ‪(3‬‬
‫ﺑﻬﺎ ﺃﻭ ﻛﺎﺫﺑﺎ‪.‬‬
‫ﻋـﻴﻦ‪،‬‬
‫ﻃﺮﻓـﺔ َ ْ ٍ‬
‫ﻧﻔـﺴﻲ َ ْ َ َ‬ ‫ﺃﺭﺟـﻮ‪َ ،‬ﻓـ َ ِ ْ ِ‬
‫ﺗﻜﻠﻨـﻲ ﺇﻟـﻰ َ ْ‬ ‫ﺭﺣﻤﺘـﻚ ُ‬ ‫ﱠُ ﱠ‬
‫ﺍﻟﻠﻬﻢ َ ْ َ َ َ‬ ‫‪-7‬‬

‫ﻛﻠﻪ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ْ َ‬

‫ﺃﻧﺖ"‪.‬‬ ‫ْ ِ ْ‬
‫ﻭﺃﺻﻠﺢ ﻟﻲ َﺷﺄﻧﻲ ُ ﱠ ُ‬
‫ــــﻮﺍﺕ‬
‫ُ‬ ‫ﺩﻋـ‬
‫ﺃﻥ ﺭﺳـــــﻮﻝ ﺍﷲ ؜ ﺳـــــﻤﺎﻫﺎ َ َ‬
‫ﺭﻭﻯ ﺃﺑـــــﻮ ﺑﻜـــــﺮﺓ ﱠ‬
‫)‪(4‬‬
‫ﺍﻟﻤﻜﺮﻭﺏ‪.‬‬
‫ِ‬
‫ﺃﺭﺟﻮ‪ ،‬ﻓ َ ِ ْ‬
‫ﺗﻜﻠﻨﻰ ﺇﻟـﻰ ﻧﻔـﺴﻰ‬ ‫ﺭﺣﻤﺘﻚ ْ ُ‬ ‫ﻭﻓﻰ ﻗﻮﻟﻪ‪ " :‬ﱠ ُ ﱠ‬
‫ﺍﻟﻠﻬﻢ َ ْ َ َ َ‬
‫ـﺖ" ﻣــﻦ‬
‫ﺇﻻ ﺃﻧـ َ‬ ‫ـﻠﺢ ﻟــﻰ ﺷــﺄﻧﻰ ُ ﱠ‬
‫ﻛﻠـ ُـﻪ ﻻ ﺇﻟـ َـﻪ ﱠ‬ ‫ﻭﺃﺻـ ِ ْ‬
‫ـﻴﻦ‪ْ ،‬‬
‫ﻃﺮﻓـ َـﺔ َﻋـ ْ ٍ‬
‫َْ َ‬

‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(185/4‬‬

‫)‪ (2‬ﺍﻟﺠﻮﺍﺏ ﺍﻟﻜﺎﻓﻲ ﺃﻭ ﺍﻟﺪﺍء ﻭﺍﻟﺪﻭﺍء ﻻﺑﻦ ﺍﻟﻘﻴﻢ )ﺹ‪.(7‬‬
‫)‪ (3‬ﺳــﻨﻦ ﺃﺑــﻲ ﺩﺍﻭﺩ )‪ (5081‬ﻭﺟــﻮﺩ ﺇﺳــﻨﺎﺩﻩ ﺍﻟﻌ ﻣــﺔ ﺍﺑــﻦ ﺑــﺎﺯ ﻛﻤــﺎ ﻓــﻲ ﺍﻟﻔﺘــﺎﻭﻯ‬
‫)‪.(294/9‬‬
‫)‪ (4‬ﺳﻨﻦ ﺃﺑﻰ ﺩﺍﻭﺩ )‪ (5090‬ﻭﺣﺴﻦ ﺇﺳﻨﺎﺩﻩ ﺍﻷﻟﺒﺎﻧﻲ‪.‬‬

‫‪112‬‬
‫ﻭﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴـﻪ ﻭﺣـﺪﻩ‪،‬‬ ‫ﺍﻟﺨﻴﺮ ُ ﱡ ُ‬
‫ﻛﻠﻪ ﺑﻴﺪﻳﻪ‬ ‫ﻟﻤﻦ‬ ‫ِ‬
‫ُ‬ ‫ُ‬ ‫ﺗﺤﻘﻴﻖ ﺍﻟﺮﺟﺎء َ‬
‫ـﻮﻟﻰ ﺇﺻ ـ ﺡ‬‫ـﻮﻳﺾ ﺍﻷﻣــﺮ ﺇﻟﻴــﻪ‪ ،‬ﻭﺍﻟﺘــﻀ ﺇﻟﻴــﻪ‪ ،‬ﺃﻥ ﻳﺘـ ﱠ‬ ‫ﻭﺗﻔـ ُ‬
‫ﻭﺍﻟﺘﻮﺳـﻞ ﺇﻟﻴـﻪ ﺑﺘﻮﺣﻴـﺪﻩ ﻣﻤـﺎ ﻟـﻪ‬
‫ﱡ‬ ‫ﺷﺄﻧﻪ‪ ،‬ﻭﻻ َ ِ َ‬
‫ﻳﻜﻠﻪ ﺇﻟﻰ ﻧﻔﺴﻪ‪،‬‬
‫ﺭﺑـﻰ ﻻ‬‫ﺍﷲ ﱢ‬
‫ﺗﺄﺛﻴﺮ ﻗﻮي ﻓـﻲ ﺩﻓـﻊ ﻫـﺬﺍ ﺍﻟـﺪﺍء‪ ،‬ﻭﻛـﺬﻟﻚ ﻗﻮﻟـﻪ‪ُ " :‬‬ ‫ٌ‬
‫)‪(1‬‬
‫ﺷﻴﺌﺎ"‪.‬‬ ‫ُْ ِ ُ‬
‫ﺃﺷﺮﻙ ِﺑﻪ َ ْ ً‬
‫ﻻ ﺇﻟــﻪ ﺇﻻ ﺍﷲ ﺍﻟﺤﻠــﻴﻢ ﺍﻟﻜــﺮﻳﻢ ﺳــﺒﺤﺎﻥ ﺍﷲ ﻭﺗﺒــﺎﺭﻙ ﺍﷲ ﺭﺏ‬ ‫‪-8‬‬
‫ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪.‬‬
‫ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺃﺑـﻲ ﻃﺎﻟـﺐ ﺭﺿـﻲ ﺍﷲ ﻋﻨـﻪ‪ :‬ﻋﻠﻤﻨـﻲ ﺭﺳـﻮﻝ ﺍﷲ‬
‫)‪(2‬‬
‫؜ ﺇﺫﺍ ﻧﺰﻝ ﺑﻲ ﻛﺮﺏ ﺃﻥ ﺃﻗﻮﻝ‪ :‬ﻭﺫﻛﺮﻩ‪.‬‬
‫ﺍﻟﻌــﺮﺵ‬
‫ِ‬ ‫ﺭﺏ‬
‫ﺍﷲ ﱡ‬
‫ﺇﻟــﻪ ﺇﻻ ُ‬
‫ﺍﻟﺤﻠــﻴﻢ‪ ،‬ﻻ َ‬ ‫ﺍﷲ َ ِ ُ‬
‫ﺍﻟﻌﻈــﻴﻢ َ ِ ُ‬ ‫ﺇﻟــﻪ ﺇﻻ ُ‬
‫ﻻ َ‬ ‫‪-9‬‬
‫ﺍﻷﺭﺽ‬
‫ﻭﺭﺏ ْ‬ ‫ـﺴﺒﻊ‪ َ ،‬ﱡ‬ ‫ﺭﺏ ﺍﻟـ ﱠ َ ِ‬ ‫َ ِ‬
‫ـﺴﻤﻮﺍﺕ ﺍﻟـ ﱠ ْ‬ ‫ﺍﷲ َ ﱡ‬
‫ﺍﻟﻌﻈــﻴ ُﻢ‪ ،‬ﻻ ﺇﻟـ َـﻪ ﺇﻻ ُ‬
‫ﺍﻟﻜﺮﻳﻢ‪.‬‬
‫ﺍﻟﻌﺮﺵ َ ِ ُ‬
‫ﺭﺏ َ ْ ِ‬ ‫َ ﱡ‬
‫ﺭﺳــﻮﻝ ﺍﷲ ؜ ﻛــﺎﻥ ﻳــﺪﻋﻮ ﺑــﻪ ﻋﻨــﺪ‬
‫َ‬ ‫ﺃﻥ‬
‫ﺭﻭﻯ ﺍﺑــﻦ ﻋﺒــﺎﺱ ﱠ‬
‫)‪(3‬‬
‫ﺍﻟﻜﺮﺏ‪.‬‬
‫َْ‬
‫‪ - 10‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻬﻢ ﻭﺍﻟﺤﺰﻥ‪ ،‬ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻌﺠـﺰ‬

‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(185/4‬‬

‫)‪ (2‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ ﺑﻦ ﺣﻨﺒﻞ )‪ (701‬ﻭﺻﺤﺤﻪ ﻣﺤﻘﻘﻪ ﺍﻷﺭﻧﺎﺅﻭﻁ‪.‬‬
‫)‪ (3‬ﺍﻟﺒﺨﺎﺭي )‪ ،(5985‬ﻣﺴﻠﻢ )‪.(7097‬‬

‫‪113‬‬
‫ﻭﺍﻟﻜﺴﻞ‪ ،‬ﻭﺃﻋﻮﺫ ﺑـﻚ ﻣـﻦ ﺍﻟﺠـﺒﻦ ﻭﺍﻟﺒﺨـﻞ‪ ،‬ﻭﺃﻋـﻮﺫ ﺑـﻚ ﻣـﻦ‬
‫ﺍﻟﺪﻳﻦ ﻭﻗﻬﺮ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻏﻠﺒﺔ ﱠ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﻟﺨـﺪﺭي‪ :‬ﺩﺧـﻞ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻭﺳﻠﻢ ﺫﺍﺕ ﻳﻮﻡ ﺍﻟﻤﺴﺠﺪ ﻓﺈﺫﺍ ﻫﻮ ﺑﺮﺟﻞ ﻣﻦ ﺍﻷﻧﺼﺎﺭ ﻳﻘﺎﻝ ﻟـﻪ‬
‫ﺃﺑﻮ ﺃﻣﺎﻣﺔ ﻓﻘﺎﻝ " ﻳﺎ ﺃﺑﺎ ﺃﻣﺎﻣﺔ ﻣﺎ ﻟﻲ ﺃﺭﺍﻙ ﺟﺎﻟﺴﺎ ﻓـﻲ ﺍﻟﻤـﺴﺠﺪ‬
‫ﻓﻲ ﻏﻴﺮ ﻭﻗﺖ ﺍﻟﺼ ﺓ "؟ ﻗﺎﻝ‪ :‬ﻫﻤﻮﻡ ﻟﺰﻣﺘﻨﻲ ﻭﺩﻳﻮﻥ ﻳﺎ ﺭﺳﻮﻝ‬
‫ﺍﷲ‪ .‬ﻗﺎﻝ‪ " :‬ﺃﻓ ﺃﻋﻠﻤـﻚ ﻛ ﻣـﺎ ﺇﺫﺍ ﺃﻧـﺖ ﻗﻠﺘـﻪ ﺃﺫﻫـﺐ ﺍﷲ ‪U‬‬
‫ﻫﻤﻚ ﻭﻗﻀﻰ ﻋﻨﻚ ﺩﻳﻨﻚ "؟ ﻗﺎﻝ‪ :‬ﺑﻠـﻰ ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ‪ .‬ﻗـﺎﻝ‪:‬‬
‫"ﻗــﻞ ﺇﺫﺍ ﺃﺻــﺒﺤﺖ ﻭﺇﺫﺍ ﺃﻣــﺴﻴﺖ‪ :‬ﺍﻟﻠﻬــﻢ ﺇﻧــﻲ ﺃﻋــﻮﺫ ﺑــﻚ ﻣــﻦ‬
‫ﺍﻟﻬــﻢ‪ .......‬ﻗــﺎﻝ‪ :‬ﻓﻔﻌﻠــﺖ ﺫﻟــﻚ‪ ،‬ﻓﺄﺫﻫــﺐ ﺍﷲ ‪ U‬ﻫﻤــﻲ‪،‬‬
‫)‪(1‬‬
‫ﻭﻗﻀﻰ ﻋﻨﻲ ﺩﻳﻨﻲ‪.‬‬
‫ﺗﻀﻤﻦ ﺍﻻﺳـﺘﻌﺎﺫﺓ ﻣـﻦ ﺛﻤﺎﻧﻴـﺔ ﺃﺷـﻴﺎء‪ ُ ،‬ﱡ‬
‫ﻛـﻞ‬ ‫ﱠ‬ ‫ﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ "‬
‫ﻭﺍﻟﻌﺠـﺰ‬
‫ُ‬ ‫ﻭﺍﻟﺤﺰﻥ َﺃﺧﻮﺍﻥ‪،‬‬
‫ََ ُ‬ ‫ﻓﺎﻟﻬﻢ‬
‫ﱡ‬ ‫ﺍﺛﻨﻴﻦ ﻣﻨﻬﺎ َﻗﺮﻳﻨﺎﻥ ﻣﺰﺩﻭﺟﺎﻥ‪،‬‬
‫ـﺪﻳﻦ‬ ‫ـﻠﻊ ﺍﻟـ ﱠ ْ‬ ‫ﻭﺍﻟﺒﺨـ ُـﻞ َﺃﺧــﻮﺍﻥ‪َ ،‬‬
‫ﻭﺿـ َ ُ‬ ‫ـﺒﻦ ُ‬ ‫ﻭﺍﻟﺠـ ُ‬
‫ُ‬ ‫ﻭﺍﻟﻜـ ُ‬
‫ـﺴﻞ ﺃﺧــﻮﺍﻥ‪،‬‬
‫ـﺈﻥ ﺍﻟﻤﻜــﺮﻭﻩ ﺍﻟﻤــﺆﻟﻢ ﺇﺫﺍ ﻭﺭﺩ ﻋﻠــﻰ‬ ‫ﻭﻏﻠﺒـ ُـﺔ ﺍﻟﺮﺟــﺎﻝ ﺃﺧــﻮﺍﻥ‪ ،‬ﻓـ ﱠ‬
‫ﻓﻴﻮﺟﺐ ﻟـﻪ ﺍﻟﺤـﺰﻥ‪،‬‬ ‫ً‬
‫ﻣﺎﺿﻴﺎ‪ُ ،‬‬ ‫ﺳﺒﺒﻪ ً‬
‫ﺃﻣﺮﺍ‬ ‫ُ‬ ‫ﺍﻟﻘﻠﺐ‪ ،‬ﻓﺈﻣﺎ ﺃﻥ ﻳﻜﻮﻥ‬
‫ﻭﺗﺨﻠـﻒ‬
‫ُ‬ ‫ﻣﺘﻮﻗﻌﺎ ﻓﻲ ﺍﻟﻤﺴﺘﻘﺒﻞ‪ ،‬ﺃﻭﺟـﺐ ﺍﻟﻬـﻢ‪،‬‬ ‫ً‬ ‫ﻭﺇﻥ ﻛﺎﻥ ً‬
‫ﺃﻣﺮﺍ‬
‫ﺍﻟﻌﺒﺪ ﻋﻦ ﻣﺼﺎﻟﺤﻪ ﻭﺗﻔﻮﻳﺘﻬـﺎ ﻋﻠﻴـﻪ‪ ،‬ﺇﻣـﺎ ﺃﻥ ﻳﻜـﻮﻥ ِﻣـﻦ ﻋـﺪﻡ‬

‫)‪ (1‬ﺳﻨﻦ ﺃﺑﻲ ﺩﺍﻭﺩ )‪ (1555‬ﻭﻫﺬﺍ ﺍﻟﺤﺪﻳﺚ ﺳﻜﺖ ﻋﻨﻪ ﺃﺑـﻮﺩﺍﻭﺩ‪ ،‬ﻭﺣـﺴﻨﻪ ﺍﻟﻤﻨـﺬﺭي‬
‫ﻭﺍﺑﻦ ﺣﺠﺮ‪ ،‬ﻭﺍﻟﺪﻋﺎء ﺑﺄﻟﻔﺎﻇﻪ ﻭﺍﺭﺩ ﻓﻲ ﺃﺣﺎﺩﻳﺚ ﺻﺤﻴﺤﺔ‪.‬‬

‫‪114‬‬
‫ﻭﺣـﺒﺲ‬
‫ُ‬ ‫ﺍﻟﻘﺪﺭﺓ ﻭﻫﻮ ﺍﻟﻌﺠﺰ‪ ،‬ﺃﻭ ﻣﻦ ﻋﺪﻡ ﺍﻹﺭﺍﺩﺓ ﻭﻫﻮ ﺍﻟﻜﺴﻞ‪،‬‬ ‫ُ‬
‫ﻣﻨـﻊ‬
‫ﻳﻜـﻮﻥ َ‬
‫َ‬ ‫ﺧﻴﺮﻩ ﻭﻧﻔﻌﻪ ﻋﻦ ﻧﻔﺴﻪ ﻭﻋﻦ ﺑﻨـﻲ ﺟﻨـﺴﻪ‪ ،‬ﺇﻣـﺎ ﺃﻥ‬
‫ﺍﻟﻨـﺎﺱ‬
‫ﻭﻗﻬﺮ ﱠ‬
‫ُ‬ ‫ﺍﻟﺠﺒﻦ‪ ،‬ﺃﻭ ﺑﻤﺎﻟﻪ‪ ،‬ﻓﻬﻮ ﺍﻟﺒﺨﻞ‪،‬‬ ‫ﻧﻔﻌﻪ ﺑﺒﺪﻧﻪ‪ ،‬ﻓﻬﻮ ُ‬
‫ﺍﻟﺮﺟـﺎﻝ‪،‬‬ ‫ﺍﻟﺪﻳﻦ‪ ،‬ﺃﻭ ﺑﺒﺎﻃﻞ ﻓﻬـﻮ َ َ ُ‬
‫ﻏﻠﺒـﺔ ﱢ‬ ‫ﺿﻠﻊ ﱠ ْ‬
‫ﻟﻪ ﺇﻣﺎ ﺑﺤﻖ‪ ،‬ﻓﻬﻮ َ َ ُ‬
‫)‪(1‬‬
‫ﺷﺮ "‪.‬‬ ‫ُ‬
‫ﺍﻟﺤﺪﻳﺚ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻣﻦ ﻛﻞ َ ﱟ‬ ‫ﺗﻀﻤﻦ‬
‫ﱠ‬ ‫ﻓﻘﺪ‬
‫ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺭﺏ ﺍﻟﻌﺮﺵ‬
‫ﺃﺳﺄﻟﻚ ﺑ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ‪ّ ،‬‬ ‫‪- 11‬‬
‫ﺍﻟﻌﻈــﻴﻢ‪ ،‬ﻭﺃﺳــﺄﻟﻚ ﺑ ـ ﺇﻟــﻪ ﺇﻻ ﺃﻧــﺖ ﺭﺏ ﺍﻟــﺴﻤﺎﻭﺍﺕ ﺍﻟــﺴﺒﻊ‬
‫ﻭﺍﻷﺭﺿﻴﻦ ﺍﻟﺴﺒﻊ ﻭﻣﺎ ﻓﻴﻬﻦ‪ّ ،‬ﺇﻧﻚ ﻋﻠﻰ ﻛﻞ ﺷ ﻗﺪﻳﺮ‪.‬‬

‫ﻛـﺮﺏ ﺃﻭ ﺧـﺎﻑ‬
‫ٌ‬ ‫ﻏﻢ ﺃﻭ‬
‫ﻫﻢ ﺃﻭ ﱞ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺒﺎﺱ‪ :‬ﻣﻦ ﻧﺰﻝ ﺑﻪ ّ‬
‫ﻣﻦ ﺳﻠﻄﺎﻥ‪ ،‬ﻓﺪﻋﺎ ﺑﻬﺆﻻء ﺍﺳﺘﺠﻴﺐ ﻟﻪ‪ :‬ﻭﺫﻛﺮﻩ ﺛﻢ ﻗﺎﻝ‪ :‬ﺛﻢ‬
‫)‪(2‬‬
‫ﺳﻞ ﺍﷲ ﺣﺎﺟﺘﻚ‪.‬‬
‫ِ‬
‫‪ - 12‬ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﻋﺒﺪﻙ ﻭﺍﺑﻦ ﺃﻣﺘﻚ‪ ،‬ﻧﺎﺻﻴﺘﻲ ﻓـﻲ ﻳـﺪﻙ‪ ،‬ﻣـﺎﺽ ﻓـﻲ‬
‫ﺣﻜﻤــﻚ‪ ،‬ﻋــﺪﻝ ﻓــﻲ ﻗــﻀﺎﺋﻚ‪ ،‬ﺃﺳــﺄﻟﻚ ﺑﻜــﻞ ﺍﺳــﻢ ﻫــﻮ ﻟــﻚ‪،‬‬
‫ﺳﻤﻴﺖ ﺑﻪ ﻧﻔﺴﻚ‪ ،‬ﺃﻭ ﺃﻧﺰﻟﺘﻪ ﻓﻲ ﻛﺘﺎﺑﻚ‪ ،‬ﺃﻭ ﻋﻠﻤﺘﻪ ﺃﺣـﺪﺍ ﻣـﻦ‬
‫ﺧﻠﻘﻚ‪ ،‬ﺃﻭ ﺍﺳﺘﺄﺛﺮﺕ ﺑـﻪ ﻓـﻲ ﻋﻠـﻢ ﺍﻟﻐﻴـﺐ ﻋﻨـﺪﻙ‪ ،‬ﺃﻥ ﺗﺠﻌـﻞ‬
‫ﺍﻟﻘﺮﺁﻥ‪ :‬ﺭﺑﻴﻊ ﻗﻠﺒﻲ‪ ،‬ﻭﺟ ء ﺣﺰﻧﻲ‪ ،‬ﻭﺫﻫﺎﺏ ﻫﻤﻲ‪.‬‬

‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(185/4‬‬

‫)‪ (2‬ﺭﻭﺍﻩ ﺍﻟﺒﺨــﺎﺭي ﻓــﻲ ﺍﻷﺩﺏ ﺍﻟﻤﻔــﺮﺩ )‪ ،(89/1‬ﻭﺿــﻌﻔﻪ ﺍﻷﻟﺒــﺎﻧﻲ‪ ،‬ﻟﻜــﻦ ﻣـ ّـﺮ ﻓــﻲ‬
‫ﺍﻷﺩﻋﻴﺔ ﻗﺮﻳﺐ ﻣﻦ ﺃﻟﻔﺎﻇﻪ‪.‬‬

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‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﻗﺎﻝ ﺭﺳـﻮﻝ ﺍﷲ ﺻـﻠﻰ‬
‫ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ :‬ﻣـﺎ ﺃﺻـﺎﺏ ﻣـﺴﻠﻤﺎ ﻗـﻂ ﻫـﻢ ﻭﻻ ﺣـﺰﻥ ﻓﻘـﺎﻝ‪:‬‬
‫ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﻋﺒﺪﻙ‪ ........‬ﺇﻻ ﺃﺫﻫـﺐ ﺍﷲ ﻫﻤـﻪ ﻭﺃﺑﺪﻟـﻪ ﻣﻜـﺎﻥ‬
‫ﺣﺰﻧﻪ ﻓﺮﺣﺎ‪ .‬ﻗﺎﻟﻮﺍ‪ :‬ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ ﺃﻻ ﻧـﺘﻌﻠﻢ ﻫـﺬﻩ ﺍﻟﻜﻠﻤـﺎﺕ؟‬
‫)‪(1‬‬
‫ﻗﺎﻝ‪ :‬ﺑﻠﻰ ﻳﻨﺒﻐﻲ ﻟﻤﻦ ﺳﻤﻌﻬﻦ ﺃﻥ ﻳﺘﻌﻠﻤﻬﻦ‪.‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘـﻴﻢ‪ " :‬ﻭﺃﻣـﺎ ﺣـﺪﻳﺚ ﺍﺑـﻦ ﻣـﺴﻌﻮﺩ‪ " :‬ﱠ ُ ﱠ‬
‫ﺍﻟﻠﻬـﻢ ﱢﺇﻧـﻲ‬
‫ـﺪﻙ"‪ ،‬ﻓﻔﻴــﻪ ﻣــﻦ ﺍﻟﻤﻌــﺎﺭﻑ ﺍﻹﻟﻬﻴــﺔ‪ ،‬ﻭﺃﺳـ ِ‬
‫ـﺮﺍﺭ‬ ‫ﻋﺒـ ِ َ‬
‫ـﻦ َ ْ‬
‫ـﺪﻙ ْﺍﺑـ ُ‬
‫ﻋﺒـ ُ َ‬
‫َْ‬
‫ـﺮﺍﻑ‬
‫ـﻀﻤﻦ ﺍﻻﻋﺘـ َ‬ ‫ﻳﺘـ ِ ُ‬
‫ـﺴﻊ ﻟــﻪ ﻛﺘــﺎﺏ‪ ،‬ﻓﺈﻧــﻪ ﻳﺘـ ﱠ‬ ‫ﺍﻟﻌﺒﻮﺩﻳــﺔ ﻣــﺎ ﻻ ﱠ‬
‫ﻳـﺼﺮﻓﻬﺎ‬ ‫ﺑﻌﺒﻮﺩﻳﺘﻪ ﻭﻋﺒﻮﺩﻳﺔ ﺁﺑﺎﺋﻪ ُ‬
‫ﻭﺃﻥ ﻧﺎﺻﻴﺘﻪ ﺑﻴـﺪﻩ ُ ﱢ‬
‫ﻭﺃﻣﻬﺎﺗﻪ‪ ،‬ﱠ‬
‫ً‬
‫ﺿﺮﺍ‪ ،‬ﻭﻻ‬ ‫ﺍﻟﻌﺒﺪ ﺩﻭﻧﻪ ﻟﻨﻔﺴﻪ ً‬
‫ﻧﻔﻌﺎ ﻭﻻ‬ ‫ُ‬ ‫ِ‬
‫ﻳﻤﻠﻚ ُ‬ ‫ﻛﻴﻒ ﻳﺸﺎء‪ ،‬ﻓ‬
‫ﻧﺎﺻﻴﺘﻪ ﺑﻴﺪ ﻏﻴﺮﻩ‪ ،‬ﻓﻠﻴﺲ‬‫ُ‬ ‫ﻷﻥ َﻣﻦ‬ ‫ً‬
‫ﻧﺸﻮﺭﺍ‪ ،‬ﱠ‬ ‫ﺣﻴﺎﺓ‪ ،‬ﻭﻻ ُ‬
‫ً‬ ‫ً‬
‫ﻣﻮﺗﺎ ﻭﻻ‬
‫ﻋـﺎﻥ ﻓـﻲ ﻗﺒـﻀﺘﻪ‪ ،‬ﺫﻟﻴـﻞ ﺗﺤـﺖ‬ ‫ٍ‬ ‫ﺇﻟﻴﻪ ﺷ ٌ ﻣﻦ ﺃﻣـﺮﻩ‪ ،‬ﺑـﻞ ﻫـﻮ‬
‫ﻗـﻀﺎﺅﻙ"‬
‫َ‬ ‫ﻋـﺪﻝ ِﻓـ ﱠﻲ‬
‫ﻜﻤﻚ َ ْ ٌ‬
‫ﻣﺎﺽ ﻓ ﱠﻲ ُﺣ ْ ُ َ‬
‫ٍ‬ ‫ﻗﻬﺮﻩ‪ .‬ﻭﻗﻮﻟﻪ‪" :‬‬
‫ﺳﻠﻄﺎﻥ ِ‬
‫ﻣﺪﺍﺭ ﺍﻟﺘﻮﺣﻴﺪ‪:‬‬‫ﻣﺘﻀﻤﻦ ﻷﺻﻠﻴﻦ ﻋﻈﻴﻤﻴﻦ ﻋﻠﻴﻬﻤﺎ ُ‬ ‫ٌ‬
‫ﻧﺎﻓـﺬﺓ ﻓـﻲ‬
‫ٌ‬ ‫ﺍﻟـﺮﺏ ﺗﻌـﺎﻟﻰ‬
‫ﻭﺃﻥ ﺃﺣﻜـﺎﻡ ﱠ ﱢ‬
‫ﺍﻟﻘـﺪﺭ‪ ،‬ﱠ‬
‫ﺇﺛﺒﺎﺕ َ َ‬
‫ُ‬ ‫ﺃﺣﺪﻫﻤﺎ‪:‬‬
‫ﺍﻧﻔﻜﺎﻙ ﻟﻪ ﻋﻨﻬﺎ‪ ،‬ﻭﻻ ِ َ‬
‫ﺣﻴﻠﺔ ﻟﻪ ﻓﻲ ﺩﻓﻌﻬﺎ‪.‬‬ ‫َ‬ ‫ٌ‬
‫ﻣﺎﺿﻴﺔ ﻓﻴﻪ‪ ،‬ﻻ‬ ‫ﻋﺒﺪﻩ‬

‫)‪ (1‬ﺍﻟﻤﺴﺘﺪﺭﻙ ﻟﻠﺤﺎﻛﻢ )‪ ،(1877‬ﻭﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺣﺪﻳﺚ ﺻﺤﻴﺢ ﻋﻠـﻰ ﺷـﺮﻁ ﻣـﺴﻠﻢ ﺇﻥ‬
‫ﺳﻠﻢ ﻣﻦ ﺇﺭﺳﺎﻝ ﻋﺒﺪ ﺍﻟﺮﺣﻤﻦ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﻋﻦ ﺃﺑﻴﻪ ﻓﺈﻧـﻪ ﻣﺨﺘﻠـﻒ ﻓـﻲ ﺳـﻤﺎﻋﻪ‬
‫ﻋﻦ ﺃﺑﻴﻪ‪.‬‬

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 ‫ﻭﺍﻟﺜــﺎﻧﻲ‪ :‬ﺃﻧــﻪ ﺳــﺒﺤﺎﻧﻪ ﻋـ ٌ‬
‫ـﺪﻝ ﻓــﻲ ﻫــﺬﻩ ﺍﻷﺣﻜــﺎﻡ‪ ،‬ﻏﻴــﺮ ﻇــﺎﻟﻢ‬
‫ﻓـﺈﻥ‬
‫ﻳﺨﺮﺝ ﻓﻴﻬﺎ ﻋﻦ ﻣﻮﺟﺐ ﺍﻟﻌﺪﻝ ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﱠ‬ ‫ﻟﻌﺒﺪﻩ‪ ،‬ﺑﻞ ﻻ ُ‬
‫ُ‬
‫ـﺴﺘﺤﻴﻞ‬ ‫ـﻔﻬﻪ‪ ،‬ﻓﻴـ‬ ‫ﺍﻟﻈﻠــﻢ ﺳــﺒﺒﻪ ﺣﺎﺟـ ُـﺔ ﺍﻟﻈــﺎﻟﻢ‪ ،‬ﺃﻭ ُ‬
‫ﺟﻬﻠــﻪ‪،‬ﺃﻭ ﺳـ ُ‬
‫ﻏﻨـﻰ ﻋـﻦ ﻛـﻞ‬ ‫ٌ‬ ‫ﻭﻣـﻦ ﻫـﻮ‬
‫ﻋﻠـﻴﻢ‪َ ،‬‬
‫ٌ‬ ‫ﺻﺪﻭﺭﻩ ﻣﻤﻦ ﻫﻮ ﺑﻜﻞ ﺷـ‬ ‫ُ‬
‫ﻭﻣﻦ ﻫﻮ ﺃﺣﻜـﻢ ﺍﻟﺤـﺎﻛﻤﻴﻦ‪ ،‬ﻓـ‬ ‫ﻓﻘﻴﺮ ﺇﻟﻴﻪ‪ْ َ ،‬‬
‫ٌ‬ ‫ﻭﻛﻞ ﺷ‬‫ﺷ ‪ ،‬ﱡ‬
‫ﺣﻜﻤﺘﻪ ﻭﺣﻤﺪﻩ‪ ،‬ﻛﻤﺎ ﻟﻢ ﺗﺨـﺮﺝ‬ ‫ﺫﺭﺓ ِﻣﻦ ﻣﻘﺪﻭﺭﺍﺗﻪ ﻋﻦ ِ‬ ‫ﺗﺨﺮﺝ َ ﱠ ٌ‬
‫ُ‬
‫ﻧﻔـﺬﺕ ﻣـﺸﻴﺌﺘﻪ‬
‫ْ‬ ‫ُ‬
‫ﺣﻴـﺚ‬ ‫ِ‬
‫ﻋﻦ ُﻗﺪﺭﺗـﻪ ﻭﻣـﺸﻴﺌﺘﻪ‪ ،‬ﻓﺤﻜﻤﺘـﻪ ﻧﺎﻓـﺬﺓ‬
‫ﺻﻠﻰ ﺍﷲ ﻋﻠـﻰ ﻧﺒﻴﻨـﺎ ﻭﻋﻠﻴـﻪ‬ ‫ﻫﻮﺩ َ ﱠ‬
‫ﻧﺒﻰ ﺍﷲ ٌ‬ ‫ﻭﻗﺪﺭﺗﻪ‪ ،‬ﻭﻟﻬﺬﺍ ﻗﺎﻝ ﱡ‬ ‫ُ‬
‫ﻗﻮﻣــﻪ ﺑــﺂﻟﻬﺘﻬﻢ‪. - , + * ﴿ :‬‬ ‫ﻭﺳـ ﱠـﻠﻢ‪ ،‬ﻭﻗــﺪ َ ﱠ‬
‫ﺧﻮﻓــﻪ ُ‬ ‫َ‬
‫‪< * : 9 8 7 6 54 3 * 1 0 /‬‬
‫= > ? @ ‪M L K JI H G F E D C BA‬‬
‫‪] ﴾O N‬ﻫــﻮﺩ‪ ،[56-54 :‬ﺃي ﻣــﻊ ﻛﻮﻧــﻪ ﺳــﺒﺤﺎﻧﻪ ﺁﺧـ ً‬
‫ـﺬﺍ‬
‫ﺑﻨﻮﺍﺻــﻲ ﺧﻠﻘــﻪ ﻭﺗــﺼﺮﻳﻔﻬﻢ ﻛﻤــﺎ ﻳــﺸﺎء‪ ،‬ﻓﻬــﻮ ﻋﻠــﻰ ﺻـ ٍ‬
‫ـﺮﺍﻁ‬ ‫َ‬
‫ﻳﺘﺼﺮﻑ ﻓـﻴﻬﻢ ﺇﻻ ﺑﺎﻟﻌـﺪﻝ ﻭﺍﻟﺤﻜﻤـﺔ‪ ،‬ﻭﺍﻹﺣـﺴﺎﻥ‬‫ﱠ ُ‬ ‫ﻣﺴﺘﻘﻴﻢ ﻻ‬
‫ٍ‬
‫ﻣﻄﺎﺑﻖ ﻟﻘﻮﻟﻪ‪D C ﴿ :‬‬ ‫ٌ‬ ‫ﺣﻜﻤﻚ"‪،‬‬‫ﻓﻲ ُ ْ ُ َ‬
‫ٍ َ‬
‫ﻭﺍﻟﺮﺣﻤﺔ‪ .‬ﻓﻘﻮﻟﻪ‪" :‬ﻣﺎﺽ‬
‫ــﻀﺎﺅﻙ"‪،‬‬
‫َ‬ ‫ــﺪﻝ ﻓِـــ ﱠﻲ ﻗـ‬
‫ﻭﻗﻮﻟـــﻪ‪َ " :‬ﻋـ ْ ٌ‬
‫ُ‬ ‫‪،﴾ JI H G F E‬‬
‫ــﺎﺑﻖ ﻟﻘﻮﻟـــﻪ‪] ﴾ O N M L K ﴿:‬ﻫـــﻮﺩ‪ ،[57 :‬ﺛـــﻢ‬ ‫ﻣﻄـ ٌ‬
‫ﺍﻟﻌﺒـﺎﺩ‬ ‫ِ‬
‫ﻋﻠـﻢ‬
‫ُ‬ ‫ﺳﻤﻰ ﺑﻬﺎ ﻧﻔـﺴﻪ ﻣـﺎ َ َ‬ ‫ﺭﺑﻪ ﺑﺄﺳﻤﺎﺋﻪ ﺍﻟﺘﻲ ﱠ‬‫ﺗﻮﺳﻞ ﺇﻟﻰ ّ ﱢ‬
‫ﱠ َ‬
‫ﻣﻨﻬﺎ ﻭﻣﺎ ﻟﻢ ﻳﻌﻠﻤﻮﺍ‪ .‬ﻭﻣﻨﻬﺎ‪ :‬ﻣﺎ ﺍﺳﺘﺄﺛﺮﻩ ﻓﻲ ﻋﻠﻢ ﺍﻟﻐﻴﺐ ﻋﻨﺪﻩ‪،‬‬
‫ُ‬
‫ﺍﻟﻮﺳـﻴﻠﺔ‬ ‫ﻧﺒﻴﺎ ﻣﺮﺳـ ً‪ ،‬ﻭﻫـﺬﻩ‬ ‫ﻣﻘﺮﺑﺎ‪ ،‬ﻭﻻ ّ ً‬
‫ﻣﻠﻜﺎ ُ ﱠ ً‬
‫ﻓﻠﻢ ُﻳﻄﻠﻊ ﻋﻠﻴﻪ َ َ ً‬

‫‪117‬‬
‫ﻭﺃﻗﺮﺑﻬـــﺎ ﺗﺤـــﺼﻴ ً‬
‫ُ‬ ‫ﻭﺃﺣﺒﻬـــﺎ ﺇﻟـــﻰ ﺍﷲ‪،‬‬
‫ﱡ‬ ‫ﺃﻋﻈـــﻢ ﺍﻟﻮﺳـــﺎﺋﻞ‪،‬‬
‫ُ‬
‫ﻟﻠﻤﻄﻠﻮﺏ‪.‬‬
‫ﺛــﻢ ﺳــﺄﻟﻪ ﺃﻥ ﻳﺠﻌـ َـﻞ ﺍﻟﻘــﺮﺁﻥ ِﻟﻘﻠﺒــﻪ ﻛــﺎﻟﺮﺑﻴﻊ ﺍﻟــﺬﻯ َ‬
‫ﻳﺮﺗــﻊ ﻓﻴــﻪ‬
‫ﺷـﻔﺎء‬
‫َ‬ ‫ﻳﺠﻌﻠـﻪ‬
‫َ‬ ‫ﺭﺑﻴـﻊ ﺍﻟﻘﻠـﻮﺏ‪ ،‬ﻭﺃﻥ‬
‫ُ‬ ‫ﺍﻟﻘـﺮﺁﻥ‬
‫ُ‬ ‫ﺍﻟﺤﻴﻮﺍﻥ‪ ،‬ﻭﻛﺬﻟﻚ‬
‫ُ‬
‫ِ ُ‬
‫ﻳـﺴﺘﺄﺻﻞ ﺍﻟـﺪﺍء‪،‬‬ ‫ﻓﻴﻜﻮﻥ ﻟﻪ ﺑﻤﻨﺰﻟﺔ ﺍﻟـﺪﻭﺍء ﺍﻟـﺬﻯ‬
‫ُ‬ ‫ﻭﻏﻤﻪ‪،‬‬
‫ﻫﻤﻪ َ ﱢ‬ ‫َ ﱢ‬
‫ﻟﺤﺰﻧــﻪ‬
‫ﻭﻳﻌﻴــﺪ ﺍﻟﺒــﺪﻥ ﺇﻟــﻰ ﺻــﺤﺘﻪ ﻭﺍﻋﺘﺪﺍﻟــﻪ‪ ،‬ﻭﺃﻥ ﻳﺠﻌﻠــﻪ ُ‬ ‫ُ ُ‬
‫ﻓﺄﺣﺮﻯ ﺑﻬﺬﺍ‬
‫ﻭﺍﻷﺻﺪﻳﺔ ﻭﻏﻴﺮﻫﺎ‪َ ْ ،‬‬
‫َ‬ ‫ﻛﺎﻟﺠ ء ﺍﻟﺬﻯ ﻳﺠﻠﻮ ﱡ َ‬
‫ﺍﻟﻄﺒﻮﻉ‬ ‫ِ‬
‫ﻳﺰﻳـﻞ ﻋﻨـﻪ ﺩﺍءﻩ‪،‬‬ ‫ﺍﻟﻌ ﺝ ﺇﺫﺍ ﺻـﺪﻕ ﺍﻟﻌﻠﻴـﻞ ﻓـﻲ ﺍﺳـﺘﻌﻤﺎﻟﻪ ﺃﻥ ُ َ‬
‫)‪(1‬‬
‫ً‬
‫ﻭﻋﺎﻓﻴﺔ‪ ..‬ﻭﺍﷲ ﺍﻟﻤﻮﻓﻖ"‪.‬‬ ‫ً‬
‫ﻭﺻﺤﺔ‬ ‫ﺷﻔﺎء ً‬
‫ﺗﺎﻣﺎ‪،‬‬ ‫ً‬ ‫ﻭﻳﻌﻘﺒﻪ‬
‫ُ‬
‫‪ 13‬ﻭ‪ – 14‬ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﺍﻟﺼ ﺓ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻛﻤﺎ ﺳﻴﺄﺗﻲ‪.‬‬

‫ﻫﺬﺍ ﻭﻗﺪ ﺭﺩ ﺍﻟﻌﻠﻤـﺎء ﻗـﻮﻝ ﻣـﻦ ﻗـﺎﻝ ﺑـﺄﻥ ﻫـﺬﻩ ﺍﻟﻔـﻀﺎﺋﻞ ﺍﻟﺘـﻲ‬
‫ﺟﺎءﺕ ﻓﻲ ﻫـﺬﻩ ﺍﻷﺫﻛـﺎﺭ ﺇﻧﻤـﺎ ﻫـﻲ ﻷﻫـﻞ ﺍﻟـﺸﺮﻑ ﻓـﻲ ﺍﻟـﺪﻳﻦ‬
‫ﻭﺍﻟﻄﻬــﺎﺭﺓ ﻣــﻦ ﺍﻟﻜﺒــﺎﺋﺮ ﺩﻭﻥ ﺍﻟﻤــﺼﺮﻳﻦ ﻭﻏﻴـﺮﻫﻢ‪ ،‬ﻭﺫﻛــﺮﻭﺍ ﺃﻥ‬
‫ﺍﻷﺣﺎﺩﻳﺚ ﻋﺎﻣﺔ ﺗﺸﻤﻞ ﺍﻟﺠﻤﻴﻊ‪ ،‬ﻟﻜﻨﻬﻢ ﻗﺎﻟﻮﺍ‪ :‬ﻭﻟﻮ ﻗـﺎﻝ – ﺃي‬
‫ﻫﺬﺍ ﺍﻟﻘﺎﺋﻞ ﺍﻟﻤﺮﺩﻭﺩ ﻋﻠﻴﻪ ‪ :-‬ﻫﺬﻩ ﺍﻷﺣﺎﺩﻳﺚ ﻟﻤﻦ ﻗﺎﻟﻬﺎ ﻣﻌﻈﻤﺎ‬
‫ﻟﺮﺑــﻪ‪ ،‬ﻣﺨﻠــﺼﺎ ﻣــﻦ ﻗﻠﺒــﻪ‪ ،‬ﻧﻴﺘــﻪ ﺻــﺎﺩﻗﺔ ﻣﻄﺎﺑﻘــﺔ ﻟﻘﻮﻟــﻪ‪ ،‬ﻛــﺎﻥ‬
‫ﺃﻭﻟﻰ‪ .‬ﻓﻠﻴﺤﺮﺹ ﺍﻟﻤﺮء ﻋﻠﻰ ﺍﻻﺗﺼﺎﻑ ﺑﻬﺬﻩ ﺍﻟﺨـﺼﺎﻝ ﻟـﻴﺤﻆ‬
‫)‪(2‬‬
‫ﺑﺜﻤﺎﺭ ﻫﺬﻩ ﺍﻷﺩﻋﻴﺔ ﻭﺍﻷﺫﻛﺎﺭ‪.‬‬

‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(185/4‬‬

‫)‪ (2‬ﺇﻛﻤﺎﻝ ﺍﻟﻤﻌﻠﻢ )‪.(111/8‬‬

‫‪118‬‬
‫ﻭﻳﺒﻴﻦ ﻟﻨﺎ ﺍﻹﻣﺎﻡ ﺍﻟﻘـﻴﻢ ﺍﺑـﻦ ﺍﻟﻘـﻴﻢ‪ :‬ﻛﻴـﻒ ﺗـﺆﺛﺮ ﻫـﺬﻩ ﺍﻷﺩﻋﻴـﺔ‬
‫ﺍﻷﺩﻭﻳﺔ ﻓﻲ ﻋ ﺝ ﺍﻟﺒﺪﻥ ﺍﻟﻌﻠﻴﻞ ﻭﺇﺯﺍﻟﺔ ﻣﺮﺿﻪ ﻣﻦ ﻫﻢ ﻭﻏـﻢ ﻭﺿـﻴﻖ‬
‫ﻻﺳﻴﻤﺎ ﺇﺫﺍ ﻗﻮي ﺗﻮﺣﻴﺪﻫﺎ ﻟﺮﺑﻬﺎ ﻭﺗﻮﻛﻠﻬﺎ ﻋﻠﻴﻪ ﻭﺗﻌﻠﻘﻬﺎ ﻭﺍﺳﺘﻌﺎﻧﺘﻬﺎ‬
‫ﺑﻪ؟ ﻓﻴﻘﻮﻝ‪:‬‬
‫ﺧﻠﻖ ﻟﻤﻌﺮﻓﺔِ ﻓﺎﻃﺮﻩ ﻭﻣﺤﺒﺘﻪ ﻭﺗﻮﺣﻴﺪﻩ ﻭﺍﻟـﺴﺮﻭﺭ ﺑـﻪ‪،‬‬
‫ﺍﻟﻘﻠﺐ‪َ ِ ُ :‬‬
‫ُ‬ ‫"‬
‫ﻭﺍﻻﺑﺘﻬــﺎﺝ ﺑﺤﺒــﻪ‪ ،‬ﻭﺍﻟﺮﺿــﻰ ﻋﻨــﻪ‪ ،‬ﻭﺍﻟﺘﻮﻛــﻞ ﻋﻠﻴــﻪ‪ ،‬ﻭﺍﻟﺤــﺐ ﻓﻴــﻪ‪،‬‬
‫ﻭﺍﻟــﺒﻐﺾ ﻓﻴــﻪ‪ ،‬ﻭﺍﻟﻤــﻮﺍﻻﺓ ﻓﻴــﻪ‪ ،‬ﻭﺍﻟﻤﻌــﺎﺩﺍﺓ ﻓﻴــﻪ‪ ،‬ﻭﺩﻭﺍﻡ ﺫﻛــﺮﻩ‪ ،‬ﻭﺃﻥ‬
‫ﻭﺃﺭﺟﻰ ﻋﻨﺪﻩ ِﻣﻦ ﻛﻞ ﻣـﺎ ﺳـﻮﺍﻩ‪،‬‬‫ﺃﺣﺐ ﺇﻟﻴﻪ ِﻣﻦ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ‪َ ْ ،‬‬ ‫ﱠ‬ ‫ﻳﻜﻮﻥ‬
‫ﺳـﺮﻭﺭ ﻭﻻ ﱠ َ‬
‫ﻟـﺬﺓ‪،‬‬ ‫َ‬ ‫ﻧﻌﻴﻢ ﻟـﻪ ﻭﻻ‬
‫َ‬ ‫ﻭﺃﺟﻞ ﻓﻲ ﻗﻠﺒﻪ ِﻣﻦ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ‪ ،‬ﻭﻻ‬ ‫َ ﱠ‬
‫ﺍﻟﻐﺬﺍء ﻭﺍﻟﺼﺤﺔ ﻭﺍﻟﺤﻴـﺎﺓ‪،‬‬‫ﺑﻞ ﻭﻻ ﺣﻴﺎﺓ ﺇﻻ ﺑﺬﻟﻚ‪ ،‬ﻭﻫﺬﺍ ﻟﻪ ﺑﻤﻨﺰﻟﺔ ِ‬
‫ـﺎﻟﻬﻤﻮﻡ ﻭﺍﻟﻐﻤــﻮﻡ ﻭﺍﻷﺣــﺰﺍﻥ‬
‫ُ‬ ‫ﻓﻘـ َـﺪ ﻏــﺬﺍءﻩ ﻭﺻــﺤﺘﻪ ﻭﺣﻴﺎﺗــﻪ‪ ،‬ﻓـ‬‫ﻓــﺈﺫﺍ َ َ‬
‫ﻭﺭﻫﻦ ﻣﻘﻴﻢ ﻋﻠﻴﻪ‪.‬‬
‫ﺻﻮﺏ ﺇﻟﻴﻪ‪ٌ ْ ،‬‬‫ﻣﺴﺎﺭﻋﺔ ِﻣﻦ ﻛﻞ َ ْ ٍ‬
‫ٌ‬
‫ُ‬
‫ﻭﺍﻻﺳــﺘﻬﺎﻧﺔ‬ ‫ُ‬
‫ﻭﺍﻟﻐﻔﻠــﺔ‬ ‫ـﺬﻧﻮﺏ‬
‫ُ‬ ‫ﻭﻣــﻦ ﺃﻋﻈــﻢ ﺃﺩﻭﺍﺋــﻪ‪ :‬ﱢ ُ‬
‫ﺍﻟــﺸﺮﻙ ﻭﺍﻟـ‬
‫ﻭﺗـﺮﻙ ﺍﻟﺘﻔـﻮﻳﺾ ﺇﻟﻴـﻪ‪ ِ ،‬ﱠ ُ‬
‫ﻭﻗﻠـﺔ ﺍﻻﻋﺘﻤـﺎﺩ ﻋﻠﻴـﻪ‪،‬‬ ‫ُ‬ ‫ﻭﻣﺮﺍﺿـﻴﻪ‪،‬‬
‫ﺑﻤﺤﺎﺑﻪ َ‬
‫َِ ﱢ‬
‫ﱡ‬
‫ﻭﺍﻟـﺸﻚ ﻓـﻲ ﻭﻋـﺪﻩ‬ ‫ُ‬
‫ﻭﺍﻟـﺴﺨﻂ ﺑﻤﻘـﺪﻭﺭﻩ‪،‬‬ ‫ﺳـﻮﺍﻩ‪،‬‬
‫ُ‬ ‫ﻭﺍﻟﺮﻛﻮﻥ ﺇﻟـﻰ ﻣـﺎ‬
‫ُ‬
‫ﻭﻭﻋﻴﺪﻩ‪.‬‬
‫ﺍﻷﻣﻮﺭ ﻭﺃﻣﺜﺎﻟﻬـﺎ ﻫـﻲ‬‫ﻭﺟﺪﺕ ﻫﺬﻩ ُ‬
‫َ‬ ‫ﺗﺄﻣﻠﺖ ﺃﻣﺮﺍﺽ ﺍﻟﻘﻠﺐ‪،‬‬
‫َ‬ ‫ﻭﺇﺫﺍ‬
‫ﺩﻭﺍء ﻟـﻪ ﺳـﻮﺍﻩ ﻣـﺎ‬ ‫ِ‬
‫ﺳـﺒﺐ ﻟﻬـﺎ ﺳـﻮﺍﻫﺎ‪ ،‬ﻓـﺪﻭﺍﺅﻩ ﺍﻟـﺬي ﻻ َ‬
‫َ‬ ‫ﺃﺳﺒﺎﺑﻬﺎ ﻻ‬
‫ُ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﻤﻀﺎﺩﺓ ﻟﻬـﺬﻩ ﺍﻷﺩﻭﺍء‪،‬‬‫ﺗﻀﻤﻨﺘﻪ ﻫﺬﻩ ﺍﻟﻌ ﺟﺎﺕ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻦ ُ‬
‫ُْ‬

‫‪119‬‬
‫ﻓﺼﺤﺘﻪ ُﺗﺤﻔﻆ‬
‫ُ‬ ‫ﻭﺍﻟﺼﺤﺔ ُﺗﺤﻔﻆ ِ ْ‬
‫ﺑﺎﻟﻤﺜﻞ‪،‬‬ ‫ﺍﻟﻤﺮﺽ ُﻳﺰﺍﻝ ﺑﺎﻟﻀﺪ‪ ،‬ﱢ ُ‬ ‫َ‬ ‫ﻓﺈﻥ‬
‫ﱠ‬
‫ُ‬
‫ﻭﺃﻣﺮﺍﺿﻪ ﺑﺄﺿﺪﺍﺩﻫﺎ‪.‬‬ ‫ﺑﻬﺬﻩ ُ‬
‫ﺍﻷﻣﻮﺭ ﺍﻟﻨﺒﻮﻳﺔ‪،‬‬
‫ﻭﺍﻟﻠـﺬﺓ ﻭﺍﻟﻔـﺮﺡ‬‫ﺑﺎﺏ ﺍﻟﺨﻴﺮ ﻭﺍﻟـﺴﺮﻭﺭ ﱠ‬ ‫ﻓﺎﻟﺘﻮﺣﻴﺪ‪ ..‬ﻳﻔﺘﺢ ﻟﻠﻌﺒﺪ َ‬
‫ﺍﺳﺘﻔﺮﺍﻍ ﻟﻸﺧ ﻁ ﻭﺍﻟﻤﻮﺍﺩ ﺍﻟﻔﺎﺳـﺪﺓ ﺍﻟﺘـﻲ ﻫـﻲ‬ ‫ٌ‬ ‫ُ‬
‫ﻭﺍﻟﺘﻮﺑﺔ‬ ‫ﻭﺍﻻﺑﺘﻬﺎﺝ‪،‬‬
‫ـﺎﺏ‬ ‫ﻭﺣﻤﻴـ ٌـﺔ ﻟــﻪ ﻣــﻦ ﺍﻟﺘﺨﻠــﻴﻂ‪ ،‬ﻓﻬــﻲ ُ ْ ِ‬
‫ـﺒﺐ ﺃﺳــﻘﺎﻣﻪ‪ِ ،‬‬
‫ﺗﻐﻠــﻖ ﻋﻨــﻪ ﺑـ َ‬ ‫ﺳـ ُ‬
‫ﺑﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻭﺍﻟﺨﻴـﺮ ﺑﺎﻟﺘﻮﺣﻴـﺪ‪َ ْ ُ ،‬‬
‫ﻭﻳﻐﻠـﻖ ﺑـﺎﺏ‬ ‫ﻓﻴﻔﺘﺢ ﻟﻪ ُ‬
‫ﺍﻟﺸﺮﻭﺭ‪َ ُ ،‬‬
‫ﺍﻟﺸﺮﻭﺭ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻤﺘﻘﺪﻣﻴﻦ ﻣﻦ ﺃﺋﻤﺔ ﺍﻟﻄﺐ‪َ :‬ﻣﻦ ﺃﺭﺍﺩ ﻋﺎﻓﻴﺔ ﺍﻟﺠـﺴﻢ‪،‬‬
‫ﱢ ِ‬
‫ﻭﻣــﻦ ﺃﺭﺍﺩ ﻋﺎﻓﻴــﺔ ﺍﻟﻘﻠــﺐ‪ ،‬ﻓﻠﻴﺘـ ُ ْ‬
‫ـﺮﻙ‬ ‫ﻓﻠﻴﻘﻠـ ْـﻞ ﻣــﻦ ﺍﻟﻄﻌــﺎﻡ ﻭﺍﻟــﺸﺮﺍﺏ‪َ ،‬‬
‫ُ‬
‫ﻭﺭﺍﺣـﺔ‬ ‫ﻗﻠـﺔ ﺍﻟﻄﻌـﺎﻡ‪،‬‬‫ﺭﺍﺣﺔ ﺍﻟﺠﺴﻢ ﻓـﻲ ِ ﱠ‬
‫ُ‬ ‫ﺍﻵﺛﺎﻡ‪ .‬ﻭﻗﺎﻝ ﺛﺎﺑﺖ ﺑﻦ ُ ﱠ َ‬
‫ﻗﺮﺓ‪:‬‬
‫ﻗﻠﺔ ﺍﻟﻜ ﻡ‪.‬‬ ‫ﺍﻟﻠﺴﺎﻥ ﻓﻲ ِ ﱠ‬
‫ﻭﺭﺍﺣﺔ ﱢ‬
‫ُ‬ ‫ﺍﻟﺮﻭﺡ ﻓﻲ ِ ﱠ‬
‫ﻗﻠﺔ ﺍﻵﺛﺎﻡ‪،‬‬ ‫ﱠ‬
‫ﺃﺿـﻌﻔﺘﻪ ﻭﻻ‬
‫ْ‬ ‫ﺍﻟﺴﻤﻮﻡ‪ ،‬ﺇﻥ ﻟـﻢ ُ ْ‬
‫ﺗﻬﻠﻜـﻪ‬ ‫ﻭﺍﻟﺬﻧﻮﺏ ﻟﻠﻘﻠﺐ‪ ،‬ﺑﻤﻨﺰﻟﺔ ﱡ‬ ‫ُ‬
‫ـﺪﺭ ﻋﻠــﻰ ﻣﻘﺎﻭﻣــﺔ ﺍﻷﻣــﺮﺍﺽ‪ ،‬ﻗــﺎﻝ‬ ‫ُﺑـ ﱠـﺪ‪ ،‬ﻭﺇﺫﺍ ﺿـ ُـﻌﻔﺖ ُ ﱠ ُ‬
‫ﻗﻮﺗــﻪ‪ ،‬ﻟــﻢ ﻳﻘـ ْ‬
‫ﺍﻟﻤﺒﺎﺭﻙ‪:‬‬
‫ﻋﺒﺪ ﺍﷲ ﺍﺑﻦ ُ َ‬
‫ﻃﺒﻴﺐ ﺍﻟﻘﻠﻮﺏ ُ‬
‫ُ‬
‫ــﻮﺭﺙ ﺍﻟـ ﱡ ﱠ‬
‫ــﺬﻝ ْ َ ُ‬
‫ﺇﺩﻣﺎﻧﻬـــﺎ‬ ‫ــﺪ ُﻳـ ِ ُ‬
‫ﻭﻗـ ْ‬
‫َ َ‬ ‫ﺍﻟﻘﻠـﻮﺏ‬ ‫ﺍﻟﺬﻧﻮﺏ ُ ِ ُ‬
‫ﺗﻤﻴﺖ ْ ُ َ‬ ‫ﺭﺃﻳﺖ ُ َ‬ ‫ََْ ُ‬
‫ﻟﻨﻔــــﺴﻚ ِ‬
‫ﻭﺧﻴــــﺮ ِ َ ْ ِ َ‬ ‫ﺣﻴـﺎﺓ ْ ُ‬ ‫ﻭﺗﺮﻙ ﱡ ُ ِ‬
‫ْ َ َُ‬
‫ﻋــــﺼﻴﺎﻧﻬﺎ‬ ‫ٌ‬ ‫َ َ‬ ‫ﺍﻟﻘﻠـﻮﺏ‬
‫ِ‬ ‫ﺍﻟـﺬﻧﻮﺏ َ َ ُ‬ ‫َ َْ ُ‬

‫ﺃﻋﻈﻢ ﺃﺩﻭﻳﺘﻬﺎ‪ ،‬ﻭﺍﻟﻨﻔﺲ ﻓﻲ‬

‫ُ‬ ‫ﻭﻣﺨﺎﻟﻔﺘﻪ‬
‫ُ‬ ‫ﺃﻛﺒﺮ ﺃﺩﻭﺍﺋﻬﺎ‪،‬‬
‫ﻓﺎﻟﻬﻮﻯ ُ‬
‫ِ‬
‫ﻟﺠﻬﻠﻬﺎ ﺗﻈﻦ ِ‬
‫ﺷﻔﺎءﻫﺎ ﻓـﻲ ﺍﺗﺒـﺎﻉ‬ ‫ﺍﻷﺻﻞ ُ ِ َ ْ‬
‫ﺧﻠﻘﺖ ﺟﺎﻫﻠﺔ ﻇﺎﻟﻤﺔ‪ ،‬ﻓﻬﻲ‬
‫َ‬

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‫ﻭﻟﻈﻠﻤﻬـﺎ ﻻ ﺗﻘﺒـﻞ ِﻣـﻦ ﺍﻟﻄﺒﻴـﺐ‬ ‫ِ‬ ‫ﻭﻋﻄﺒﻬـﺎ‪،‬‬
‫َُ‬ ‫ﻫﻮﺍﻫﺎ‪ ،‬ﻭﺇﻧﻤﺎ ﻓﻴﻪ ُ‬
‫ﺗﻠﻔﻬﺎ‬
‫ﻭﺗـﻀﻊ ﺍﻟـﺪﻭﺍء‬
‫ُ‬ ‫ﺗﻀﻊ ﺍﻟـﺪﺍء ِ َ‬
‫ﻣﻮﺿـﻊ ﺍﻟـﺪﻭﺍء ﻓﺘﻌﺘﻤـﺪﻩ‪،‬‬ ‫ﺍﻟﻨﺎﺻﺢ‪ ،‬ﺑﻞ َ ُ‬
‫ﻭﺍﺟﺘﻨﺎﺑﻬـﺎ‬
‫ِ‬ ‫ِ‬
‫ﺇﻳﺜﺎﺭﻫـﺎ ﻟﻠـﺪﺍء‪،‬‬ ‫ﻓﻴﺘﻮﻟ ُﺪ ِﻣﻦ ﺑـﻴﻦ‬
‫ﱠ‬ ‫ﻣﻮﺿﻊ ﺍﻟﺪﺍء ﻓﺘﺠﺘﻨﺒﻪ‪،‬‬
‫ﺃﻧـﻮﺍﻉ ﻣـﻦ ﺍﻷﺳـﻘﺎﻡ ِ‬
‫ﱠُ‬
‫ﻭﻳﺘﻌـﺬﺭ‬ ‫ﺗﻌﻴـﻰ ﺍﻷﻃﺒـﺎء‪،‬‬
‫ﻭﺍﻟﻌﻠـﻞ ﺍﻟﺘـﻰ ُ ِ‬ ‫ٌ‬ ‫ﻟﻠﺪﻭﺍء‬
‫ﺍﻟﻘـﺪﺭ‪،‬‬ ‫ﻭﺍﻟﻤﺼﻴﺒﺔ ﺍﻟﻌﻈﻤﻰ‪ ،‬ﺃﻧﻬـﺎ ُ َ ﱢ ُ‬
‫ﺗﺮﻛـﺐ ﺫﻟـﻚ ﻋﻠـﻰ َ َ‬ ‫ُ‬ ‫ﻣﻌﻬﺎ ﺍﻟﺸﻔﺎء‪.‬‬
‫ﻭﻳﻘـﻮﻯ ﱠ ُ‬
‫ﺍﻟﻠـﻮﻡ‬ ‫ً‬
‫ﺩﺍﺋﻤـﺎ‪َ َ ،‬‬ ‫ﺭﺑﻬـﺎ ﺑﻠـﺴﺎﻥ ﺍﻟﺤـﺎﻝ‬ ‫ﻭﺗﻠـﻮﻡ ﱠ‬
‫ُ‬ ‫ﻧﻔﺴﻬﺎ‪،‬‬‫ﻓﺘﺒﺮﻯء َ‬
‫ُ ﱢ‬
‫ﺍﻟﻠﺴﺎﻥ‪.‬‬ ‫ﻳﺼﺮﺡ ﺑﻪ ﱢ‬
‫ﺣﺘﻰ ُ ﱢ َ‬
‫ﻳﻄﻤـﻊ ﻓـﻲ ُﺑﺮﺋـﻪ ﺇﻻ‬ ‫ُ‬
‫ﺍﻟﻌﻠﻴﻞ ﺇﻟﻰ ﻫﺬﻩ ﺍﻟﺤﺎﻝ‪ ،‬ﻓـ ُ َ‬ ‫ﻭﺇﺫﺍ ﻭﺻﻞ‬
‫ً‬
‫ﻃﺮﻳﻘـﺔ‬ ‫ُ‬
‫ﻭﻳﺮﺯﻗـﻪ‬ ‫ﺣﻴـﺎﺓ ﺟﺪﻳـﺪﺓ‪،‬‬
‫ً‬ ‫ﻓﻴﺤﻴﻴﻪ‬
‫ﺃﻥ ﺗﺘﺪﺍﺭﻛﻪ ﺭﺣﻤﺔ ﻣﻦ ﺭﺑﻪ‪ُ ،‬‬
‫ﺣﻤﻴﺪﺓ‪ ،‬ﻓﻠﻬﺬﺍ ﻛﺎﻥ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒـﺎﺱ ﻓـﻲ ُﺩﻋـﺎء ﺍﻟﻜـﺮﺏ ﻣـﺸﺘﻤ ً‬
‫ﻋﻠﻰ ﺗﻮﺣﻴﺪ ﺍﻹﻟﻬﻴﺔ ﻭﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻭﻭﺻـﻒ ﺍﻟـﺮﺏ ﺳـﺒﺤﺎﻧﻪ ﺑﺎﻟﻌﻈﻤـﺔ‬
‫ﻭﺍﻟﺤﻠﻢ‪ ،‬ﻭﻫﺎﺗـﺎﻥ ﺍﻟـﺼﻔﺘﺎﻥ ﻣـﺴﺘﻠﺰﻣﺘﺎﻥ ﻟﻜﻤـﺎﻝ ُ‬
‫ﺍﻟﻘـﺪﺭﺓ ﻭﺍﻟﺮﺣﻤـﺔ‪،‬‬
‫ﺍﻟﻌﻠــﻮﱢي‬ ‫ﻭﺍﻹﺣــﺴﺎﻥ ﻭﺍﻟﺘﺠــﺎﻭﺯ‪ ،‬ﻭﻭﺻـ ِـﻔﻪ ﺑﻜﻤــﺎﻝ ﺭﺑﻮﺑﻴﺘــﻪ ﻟﻠﻌـ َ‬
‫ـﺎﻟﻢ ُ‬
‫ﺳــﻘﻒ ﺍﻟﻤﺨﻠﻮﻗــﺎﺕ ﻭﺃﻋﻈﻤﻬــﺎ‪.‬‬
‫ُ‬ ‫ﻭﺍﻟــﺴﻔﻠﻰ‪ ،‬ﻭﺍﻟﻌــﺮﺵ ﺍﻟــﺬي ﻫــﻮ‬
‫ﱡ ﱢ‬
‫ﺍﻟﻌﺒـﺎﺩﺓ‬
‫ُ‬ ‫ﺗﻮﺣﻴـﺪﻩ‪ ،‬ﻭﺃﻧـﻪ ﺍﻟـﺬي ﻻ ﺗﻨﺒﻐـﻲ‬
‫َ‬ ‫ﺗـﺴﺘﻠﺰﻡ‬
‫ُِ‬ ‫ﻭﺍﻟﺮﺑﻮﺑﻴﺔ ﺍﻟﺘﺎﻣـﺔ‬
‫ﱡ‬
‫ﻋﻈﻤﺘــﻪ‬
‫ُ‬ ‫ـﻮﻑ ﻭﺍﻟﺮﺟــﺎء ﻭﺍﻹﺟـ ﻝ ﻭﺍﻟﻄﺎﻋــﺔ ﺇﻻ ﻟــﻪ‪ .‬ﻭ‬
‫ـﺐ ﻭﺍﻟﺨـ ُ‬
‫ﻭﺍﻟﺤـ ﱡ‬
‫ﻭﺳـﻠﺐ ﻛـﻞ ﻧﻘـﺺ ﻭﺗﻤﺜﻴـﻞ‬
‫َ‬ ‫ﺇﺛﺒﺎﺕ ﻛﻞ ﻛﻤﺎﻝ ﻟﻪ‪،‬‬
‫َ‬ ‫ﺗﺴﺘﻠﺰﻡ‬
‫ُ‬ ‫ﺍﻟﻤﻄﻠﻘﺔ‬
‫ﻋﻨﻪ‪ُ ِ .‬‬
‫ﻭﺣﻠﻤﻪ ﻳﺴﺘﻠﺰﻡ ﻛﻤﺎﻝ ﺭﺣﻤﺘﻪ ﻭﺇﺣﺴﺎﻧﻪ ﺇﻟﻰ ﺧﻠﻘﻪ‪.‬‬
‫ِ‬
‫ﻭﻣﻌﺮﻓﺘــﻪ ﺑــﺬﻟﻚ ﺗﻮﺟــﺐ ﻣﺤﺒﺘــﻪ ﻭﺇﺟ ﻟــﻪ‬
‫ُ‬ ‫ْ ُ‬
‫ﻓﻌﻠــﻢ ﺍﻟﻘﻠــﺐ‬

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 ‫ﻭﺗﻮﺣﻴﺪﻩ‪ ،‬ﻓﻴﺤﺼﻞ ﻟﻪ ﻣﻦ ﺍﻻﺑﺘﻬﺎﺝ ﱠ‬
‫ﻭﺍﻟﻠﺬﺓ ﻭﺍﻟﺴﺮﻭﺭ ﻣﺎ ﻳـﺪﻓﻊ ﻋﻨـﻪ‬ ‫َ‬
‫ﺗﺠـﺪ ﺍﻟﻤـﺮﻳﺾ ﺇﺫﺍ ﻭﺭﺩ ﻋﻠﻴـﻪ ﻣـﺎ‬
‫ُ‬ ‫ﺃﻟﻢ ﺍﻟﻜﺮﺏ ﻭﺍﻟﻬﻢ ﻭﺍﻟﻐﻢ‪ ،‬ﻭﺃﻧـﺖ‬
‫ﻭﻳﻘـ ﱢـﻮﻯ ﻧﻔــﺴﻪ‪ ،‬ﻛﻴــﻒ ﺗﻘــﻮﻯ ﺍﻟﻄﺒﻴﻌــﺔ ﻋﻠــﻰ ﺩﻓــﻊ‬
‫ﻭﻳﻔﺮﺣــﻪ ُ‬
‫ـﺴﺮﻩ ُ‬
‫ﻳـ ﱡ ُ‬
‫ﻓﺤﺼﻮﻝ ﻫﺬﺍ ﺍﻟﺸﻔﺎء ﻟﻠﻘﻠﺐ ﺃﻭﻟﻰ ﻭﺃﺣﺮﻯ‪.‬‬ ‫ُ‬ ‫ﺍﻟﺤﺴﻲ‪،‬‬
‫ﱢ‬ ‫ﺍﻟﻤﺮﺽ‬
‫ﻗﺎﺑﻠﺖ ﺑﻴﻦ ﺿﻴﻖ ﺍﻟﻜﺮﺏ ﻭﺳﻌﺔ ﻫﺬﻩ ﺍﻷﻭﺻـﺎﻑ ﺍﻟﺘـﻲ‬
‫َ‬ ‫ﺛﻢ ﺇﺫﺍ‬
‫ﺩﻋـﺎء ﺍﻟﻜـﺮﺏ‪ ،‬ﻭﺟﺪﺗـﻪ ﻓـﻲ ﻏﺎﻳـﺔ ﺍﻟﻤﻨﺎﺳـﺒﺔ ﻟﺘﻔـﺮﻳﺞ ﻫـﺬﺍ‬
‫ُ‬ ‫ﺗﻀﻤﻨﻬﺎ‬
‫ﱠ‬
‫ِ‬
‫ﺳـﻌﺔ ﺍﻟﺒﻬﺠـﺔ ﻭﺍﻟـﺴﺮﻭﺭ‪ ،‬ﻭﻫـﺬﻩ‬‫ﺍﻟﻀﻴﻖ‪ ،‬ﻭﺧﺮﻭﺝ ﺍﻟﻘﻠـﺐ ﻣﻨـﻪ ﺇﻟـﻰ َ‬
‫ﻗﻠﺒـﻪ‬
‫ﺃﻧﻮﺍﺭﻫـﺎ‪ ،‬ﻭﺑﺎﺷـﺮ ُ‬
‫ُ‬ ‫ﻳـﺼﺪﻕ ﺑﻬـﺎ َﻣـﻦ ﺃﺷـﺮﻗﺖ ﻓﻴـﻪ‬ ‫ُ ُ‬
‫ﺍﻷﻣﻮﺭ ﺇﻧﻤـﺎ ُ ﱢ‬
‫)‪(1‬‬
‫ﺣﻘﺎﺋﻘﻬﺎ "‪.‬‬
‫َ‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(184/4‬‬

‫‪122‬‬
 ‫)‪(4‬‬
‫ﻟﺰﻭﻡ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﻣﺪﺍﻭﻣﺔ ﺍﻟﺼ ﺓ ﻋﻠﻰ ﺍﻟﻨﺒﻲ‬
‫ﺗﻘــﺪﻡ ﺃﻥ ﺃﺣــﺪ ﺍﻷﺳــﺒﺎﺏ ﺍﻟﺠﺎﻟﺒــﺔ ﻟﻠﻬﻤــﻮﻡ = ﻓﻌــﻞ ﺍﻟــﺬﻧﻮﺏ‬
‫ﻭﺍﻛﺘﺴﺎﺏ ﺍﻵﺛﺎﻡ‪ ،‬ﻭﻣﻦ ﺍﻟﻤﻌﻠﻮﻡ ﺃﻥ ﺍﻟﻌﺒﺪ ﻻ ﺳﺒﻴﻞ ﻟﻪ ﺇﻟـﻰ ﺍﻟﻌـﺼﻤﺔ‬
‫ﺍﻟﺘﺎﻣﺔ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻛﺎﻓﺔ‪ ،‬ﻭﺇﻧﻤﺎ ﺣﺴﺒﻪ ﺃﻥ ﻳﺠﺎﻫﺪ ﻧﻔﺴﻪ ﻭﻳﺴﺄﻝ ﺭﺑـﻪ‬
‫ﻭﻳﺠﺎﻧــﺐ ﺃﺳــﺒﺎﺏ ﺍﻟــﺬﻧﺐ‪ ،‬ﻭﻣــﻊ ﺫﻟــﻚ ﻋــﺴﺎﻩ ﺃﻥ ﻳــﺘﺨﻠﺺ ﻣــﻦ‬
‫ﺍﻟﺬﻧﻮﺏ ﺍﻟﻜﺒﻴﺮﺓ ﻭﺍﻟﺼﻐﻴﺮﺓ‪ ،‬ﻭﻻ ﻳﺒﻘﻰ ﻟﺪﻳـﻪ ﺳـﻮﻯ ﺍﻟﻠﻤـﻢ ﻭﺍﻟﻐﻔﻠـﺔ‬
‫ﺍﻟﻠﺬﻳﻦ ﻻ ﺳﺒﻴﻞ ﻟﻠﺨ ﺹ ﻣﻨﻬﻤﺎ ﻏﺎﻟﺒﺎ … ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛـﺬﻟﻚ‪،‬‬ ‫ﱠ‬
‫ﻓﺈﻥ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﻟﻜﺜﻴﺮ ﻳﻤﺤﻮ ﺍﷲ ﺑﻪ ﻣﺎ ﺷﺎء ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ ﻭﺍﻟـﺰﻻﺕ‪،‬‬
‫ﻓﻴﺘــﺪﺍﺭﻙ ﺍﻟﻌﺒــﺪ ﺍﻟﻤــﺴ ﻧﻔــﺴﻪ ﻗﺒــﻞ ﺗﻜﺎﻟــﺐ ﻫﻤــﻮﻡ ﺫﻧﻮﺑــﻪ ﻋﻠﻴــﻪ‪،‬‬
‫ﻓﺎﻻﺳﺘﻐﻔﺎﺭ ﺣﺴﺐ ﺍﻟﻨﺺ ﺍﻟﻨﺒﻮي ﺍﻟﺘﺎﻟﻲ ﻳﺰﻳﻞ ﺍﻟﺴﻴﺌﺔ ﻭﺃﺛﺮﻫـﺎ ﻭﻫـﻮ‬
‫ﺍﻟﻬﻢ ﻭﺍﻟﻀﻴﻖ‪.‬‬
‫ﻭﻗﺪ ﺟﺎء ﺫﻟﻚ ﻣﻦ ﺣﺪﻳﺚ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤـﺎ‬
‫ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ؜‪) :‬ﻣﻦ ﻟﺰﻡ ﺍﻻﺳﺘﻐﻔﺎﺭ؛ ﺟﻌﻞ ﺍﷲ ﻟﻪ ﻣﻦ ﻛـﻞ‬
‫ﻫـــﻢ ﻓﺮﺟـــﺎ‪ ،‬ﻭﻣـــﻦ ﻛـــﻞ ﺿـــﻴﻖ ﻣﺨﺮﺟـــﺎ‪ ،‬ﻭﺭﺯﻗـــﻪ ﻣـــﻦ ﺣﻴـــﺚ ﻻ‬
‫)‪(1‬‬
‫ﻳﺤﺘﺴﺐ(‪.‬‬

‫)‪ (1‬ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴـﺐ ﻟﻠﻤﻨـﺬﺭي )‪ (2502‬ﻭﻗـﺎﻝ‪ :‬ﺭﻭﺍﻩ ﺃﺑـﻮ ﺩﺍﻭﺩ ﻭﺍﻟﻨـﺴﺎﺋﻲ ﻭﺍﺑـﻦ‬
‫ﻣﺎﺟﻪ ﻭﺍﻟﺤﺎﻛﻢ ﻭﺍﻟﺒﻴﻬﻘﻲ ﻛﻠﻬﻢ ﻣﻦ ﺭﻭﺍﻳﺔ ﺍﻟﺤﻜـﻢ ﺑـﻦ ﻣـﺼﻌﺐ ﻭﻗـﺎﻝ ﺍﻟﺤـﺎﻛﻢ‬
‫ﺻﺤﻴﺢ ﺍﻹﺳـﻨﺎﺩ‪ ،‬ﻭﺍﻟﺤـﺪﻳﺚ ﺿـﻌﻒ ﺇﺳـﻨﺎﺩﻩ ﺟﻤـﻊ ﻣـﻦ ﺃﻫـﻞ ﺍﻟﻌﻠـﻢ ﻣـﻨﻬﻢ =‬

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‫ﻭﺍﻟﻐـﻢ‬
‫ﺍﻟﻬـﻢ َ ﱢ‬
‫ﺗـﺄﺛﻴﺮ ﺍﻻﺳـﺘﻐﻔﺎﺭ ﻓـﻲ ﺩﻓـﻊ ﱠ ﱢ‬ ‫ُ‬ ‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ " :‬ﻭﺃﻣـﺎ‬
‫ﻛـﻞ ُﺃﻣـﺔ ﱠ‬
‫ﺃﻥ‬ ‫ﺃﻫﻞ ﺍﻟﻤﻠﻞ ﻭﻋﻘ ُء ُ ﱢ‬ ‫ﺍﺷﺘﺮﻙ ﻓﻲ ﺍﻟﻌﻠﻢ ﺑﻪ ُ‬ ‫ِ‬
‫ﻓﻠﻤﺎ‬ ‫ﱢ‬
‫َ َ‬ ‫ﻭﺍﻟﻀﻴﻖ‪َ ،‬‬
‫ﻭﺿـﻴﻖ‬
‫َ‬ ‫ﻭﺍﻟﺤﺰﻥ‪،‬‬
‫ُ‬ ‫ﻭﺍﻟﺨﻮﻑ‬
‫َ‬ ‫ﺍﻟﻐﻢ‪،‬‬
‫ﺍﻟﻬﻢ ﻭ َ ﱠ‬
‫ﻭﺍﻟﻔﺴﺎﺩ ُﺗﻮﺟﺐ َ ﱠ‬
‫َ‬ ‫ﺍﻟﻤﻌﺎﺻﻰ‬
‫َ‬
‫ﺃﻭﻃﺎﺭﻫﻢ‪،‬‬
‫َ‬ ‫ﻗﻀﻮﺍ ﻣﻨﻬﺎ‬
‫ﺇﻥ ﺃﻫﻠﻬﺎ ﺇﺫﺍ َ ْ‬ ‫ﺍﻟﺼﺪﺭ‪ ،‬ﻭﺃﻣﺮﺍﺽ ﺍﻟﻘﻠﺐ‪ ،‬ﺣﺘﻰ ﱠ‬
‫ﻳﺠﺪﻭﻧﻪ ﻓﻲ ﺻـﺪﻭﺭﻫﻢ ﻣـﻦ‬ ‫ﺩﻓﻌﺎ ﻟﻤﺎ َ ِ ُ‬
‫ً‬ ‫ﻧﻔﻮﺳﻬﻢ‪ ،‬ﺍﺭﺗﻜﺒﻮﻫﺎ‬
‫ُ‬ ‫ﻭﺳﺌﻤﺘﻬﺎ‬
‫ﻭﺍﻟﻐﻢ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ُ‬
‫ﺷﻴﺦ ﺍﻟﻔﺴﻮﻕ‪:‬‬ ‫ﻭﺍﻟﻬﻢ َ ﱢ‬
‫ﺍﻟﻀﻴﻖ َ ﱢ‬
‫ﺑﻬـــﺎ‬ ‫ــﺪﺍﻭﻳﺖ ِﻣ ْ َ‬
‫ﻨﻬـــﺎ ِ َ‬ ‫ــﺮﻯ َﺗـ َ َ ْ ُ‬ ‫َُْ‬
‫ﻭﺃﺧـ َ‬
‫ﻋﻠـــﻰ َ ﱠ ٍ‬
‫ﻟـــﺬﺓ‬ ‫ﺷـــﺮﺑﺖ َ َ‬ ‫َ َ ْ ٍ‬
‫ﻭﻛـــﺄﺱ َ ِ ْ ُ‬
‫ﺩﻭﺍء ﻟﻬـﺎ‬
‫َ‬ ‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻫﺬﺍ ﺗﺄﺛﻴﺮ ﺍﻟﺬﻧﻮﺏ ﻭﺍﻵﺛﺎﻡ ﻓﻲ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻓـ‬
‫)‪(1‬‬
‫ُ‬
‫ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ "‪.‬‬ ‫ﺇﻻ‬
‫ﻭﻓﻲ ﺃﺛﺮ ﺍﻟﺼ ﺓ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ﻋﻠﻰ ﺯﻭﺍﻝ ﺍﻟﻬﻢ‪ ،‬ﺟﺎء ﻋـﻦ ﺍﻟﻄﻔﻴـﻞ‬
‫ﺃﺑﻲ ﺑﻦ ﻛﻌﺐ ﻋﻦ ﺃﺑﻴﻪ ﺃﻧﻪ ﻗـﺎﻝ‪ :‬ﻛـﺎﻥ ﺭﺳـﻮﻝ ﺍﷲ ؜ ﺇﺫﺍ ﺫﻫـﺐ‬ ‫ُ‬
‫ﺑﻦ َ ّ‬
‫ﺛﻠﺜﺎ ﺍﻟﻠﻴﻞ ﻗﺎﻡ ﻓﻘﺎﻝ‪" :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﺍﺫﻛـﺮﻭﺍ ﺍﷲ‪ ،‬ﺟـﺎءﺕ ﺍﻟﺮﺍﺟﻔـﺔ‬
‫ﺗﺘﺒﻌﻬﺎ ﺍﻟﺮﺍﺩﻓﺔ‪ ،‬ﺟﺎء ﺍﻟﻤﻮﺕ ﺑﻤﺎ ﻓﻴﻪ‪ ،‬ﺟﺎء ﺍﻟﻤـﻮﺕ ﺑﻤـﺎ ﻓﻴـﻪ"‪ ،‬ﻗـﺎﻝ‬
‫ُﺃَﺑ ّﻲ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺇﻧـﻲ ُﺃﻛﺜـﺮ ﺍﻟـﺼ ﺓ ﻋﻠﻴـﻚ‪ ،‬ﻓﻜـﻢ ﺃﺟﻌـﻞ‬
‫ﻟﻚ ﻣﻦ ﺻ ﺗﻲ؟ ﻓﻘﺎﻝ‪" :‬ﻣﺎ ﺷﺌﺖ"‪ ،‬ﻗـﺎﻝ‪ :‬ﻗﻠـﺖ ﺍﻟﺮﺑـﻊ؟ ﻗـﺎﻝ‪" :‬ﻣـﺎ‬
‫ﺷــﺌﺖ"‪ ،‬ﻓــﺈﻥ ﺯﺩﺕ ﻓﻬــﻮ ﺧﻴــﺮ ﻟــﻚ‪ ،‬ﻗﻠــﺖ‪ :‬ﺍﻟﻨــﺼﻒ؟ ﻗــﺎﻝ‪" :‬ﻣــﺎ‬

‫= ﺍﻟﺸﻴﺦ ﺍﻷﻟﺒﺎﻧﻲ‪ ،‬ﺇﻻ ﺃﻥ ﻣﻌﻨﺎﻩ ﺻـﺤﻴﺢ ﻳـﺸﻬﺪ ﻟـﻪ ﺃﺻـﻮﻝ ﻛﺜﻴـﺮﺓ ﻭﻛـﺬﺍ ﺍﻟﻮﺍﻗـﻊ‬
‫ﺍﻟﻌﻤﻠﻲ ﺑﻤﺎ ﻳﺠﺪﻩ ﻛﺜﻴـﺮ ﺍﻻﺳـﺘﻐﻔﺎﺭ ﻣﻨـﺎ ﻣـﻦ ﺍﻧـﺸﺮﺍﺡ ﻧﻔـﺲ ﻭﺯﻭﺍﻝ ﻫـﻢ‪ ،‬ﻭﺍﷲ‬
‫ﺍﻟﻤﻮﻓﻖ‪.‬‬
‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(185/4‬‬

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‫ﺷﺌﺖ"‪ ،‬ﻓﺈﻥ ﺯﺩﺕ ﻓﻬﻮ ﺧﻴﺮ ﻟﻚ"‪ ،‬ﻗﺎﻝ‪ :‬ﻗﻠﺖ‪ :‬ﻓﺎﻟﺜﻠﺜﻴﻦ؟ ﻗـﺎﻝ‪" :‬ﻣـﺎ‬
‫ﺷﺌﺖ‪ ،‬ﻓﺈﻥ ﺯﺩﺕ ﻓﻬﻮ ﺧﻴﺮ ﻟﻚ"‪ ،‬ﻗﺎﻝ‪ :‬ﺃﺟﻌـﻞ ﻟـﻚ ﺻـ ﺗﻲ ﻛﻠﻬـﺎ؟‬
‫ﻗﺎﻝ‪" :‬ﺇﺫﻥ ُﺗ ْﻜﻔﻰ ﻫﻤﻚ ُ‬
‫ﻭﻳﻐﻔﺮ ﻟﻚ ﺫﻧﺒﻚ"‪.‬‬
‫)‪(1‬‬

‫ﻭﻓــﻲ ﺭﻭﺍﻳــﺔ‪ :‬ﻗــﺎﻝ ﺭﺟــﻞ‪ :‬ﻳــﺎ ﺭﺳــﻮﻝ ﺍﷲ‪ ،‬ﺃﺭﺃﻳــﺖ ﺇﻥ ﺟﻌﻠــﺖ‬

‫ﺻ ﺗﻲ ﻛﻠﻬﺎ ﺻ ﺓ ﻋﻠﻴﻚ؟ ﻗﺎﻝ‪" :‬ﺇﺫﻥ ﻳﻜﻔﻴـﻚ ﺍﷲ ﻣـﺎ ﺃﻫﻤـﻚ ﻣـﻦ‬
‫)‪(2‬‬
‫ﺃﻣﺮ ﺩﻧﻴﺎﻙ ﻭﺁﺧﺮﺗﻚ"‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬي)‪ :(2457‬ﻭﻗﺎﻝ‪ :‬ﺣﺪﻳﺚ ﺣﺴﻦ ﺻﺤﻴﺢ‪.‬‬

‫)‪ (2‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ )‪ (21280‬ﻭﺣﺴﻨﻪ ﺍﻟﻤﺤﻘﻖ ﺍﻷﺭﻧﺎﺅﻭﻁ‪.‬‬

‫‪125‬‬
 ‫)‪(5‬‬
‫ﻛﺜﺮﺓ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﻮﻣﻴﺎ‬

‫ﻓﺈﻥ ﺍﷲ ﺟﻞ ﻭﻋ ﻗﺪ ﻗـﺎﻝ ﻋـﻦ ﺫﻛـﺮﻩ‪ä ã â á ﴿ :‬‬

‫‪] ﴾ å‬ﺍﻟﺮﻋـﺪ‪ ،[28 :‬ﻭﺧﻴﺮ ﺫﻛﺮ ﺍﷲ ﻛ ﻣﻪ ﺍﻟﺬي ﺳـﻤﺎﻩ ﻓـﻲ ﻛﺘﺎﺑـﻪ‬
‫﴿ ‪] ﴾t s‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[58 :‬‬
‫ﻭﻛﺎﻥ ؜ ﻳﻘﻮﻝ ﻓﻲ ﺩﻋﺎﺋﻪ‪" :‬ﺃﺳﺄﻟﻚ‪ ...‬ﺃﻥ ﺗﺠﻌﻞ ﺍﻟﻘﺮﺁﻥ ﺭﺑﻴـﻊ‬
‫ﻗﻠﺒﻲ‪ ،‬ﻭﻧﻮﺭ ﺻﺪﺭي‪ ،‬ﻭﺟ ء ﺣﺰﻧﻲ‪ ،‬ﻭﺫﻫﺎﺏ ﻫﻤﻲ " ﻛﻤﺎ ﻣـﺮ ﻣﻌﻨـﺎ‬
‫ﻓﻲ ﺍﻟﺤﺪﻳﺚ‪ ،‬ﻭﺃﻛﺪ ﺃﻥ ﻣﻦ ﻗﺎﻟﻪ ﺫﻫﺐ ﺍﷲ ﺑﻬﻤﻪ ﻭﺃﺑﺪﻟﻪ ﻣﻜﺎﻥ ﺣﺰﻧﻪ‬
‫ﻓﺮﺣﺎ‪.‬‬
‫ﻭﺍﻟﺬﻳﻦ ﻳﺪﺍﻭﻣﻮﻥ ﻋﻠﻰ ﻗﺮﺍءﺓ ﺍﻟﻘـﺮﺁﻥ ﻓﺘـﺮﺓ‪ ،‬ﻓﻴﺘﻨﻌﻤـﻮﻥ ﺑﻤـﺎ ﻓﻴـﻪ‬
‫ﻣﻦ ﻫﺪﻯ ﻭﻋﻠﻢ‪ ،‬ﻭﺳـﻜﻴﻨﺔ ﻭﻃﻤﺄﻧﻴﻨـﺔ‪ ،‬ﻭﺭﺍﺣـﺔ ﻭﺍﻧـﺸﺮﺍﺡ‪ ،‬ﻭﺗﻮﻓﻴـﻖ‬
‫ﻭﺗﺴﺪﻳﺪ‪ ،‬ﺛﻢ ﻳﻨـﺸﻐﻠﻮﻥ ﻋـﻦ ﻗﺮﺍءﺗـﻪ ﻳﻮﻣـﺎ ﺃﻭ ﺍﺛﻨـﻴﻦ‪ ،‬ﺗﺠـﺪﻫﻢ ﻣـﻦ‬
‫ﺃﻛﺜــﺮ ﺍﻟﻨــﺎﺱ ﺷــﻌﻮﺭﺍ ﻭﻣﻌﺮﻓــﺔ ﺑﻌﻈــﻴﻢ ﺃﺛــﺮ ﺍﻟﻘــﺮﺁﻥ ﻋﻠــﻰ ﺣﻴــﺎﺗﻬﻢ‬
‫ﻭﺑﺮﻛﺘﻬــﺎ‪ ،‬ﻭﻧﻔﻮﺳــﻬﻢ ﻭﺳــﻌﺎﺩﺗﻬﺎ‪ ،‬ﻭﺑﻴــﻮﺗﻬﻢ ﻭﺳـ َ ِ‬
‫ـﻜﻨﻬﺎ‪ ،‬ﻭﻗــﺮﺍﺭﺍﺗﻬﻢ‬ ‫َ‬
‫ﻭﺗﻮﻓﻴﻘﻬﺎ‪.‬‬
‫**‬ ‫**‬ ‫**‬

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 ‫)‪(7)(6‬‬
‫ﻟﻠﺼ ﺓ‬ ‫ﺍﻟﺼﺒﺮ ﻭﺍﻟﻔ‬
‫)‪(1‬‬
‫ﺍﻟﻨﺒـﻰ ؜ ﻛـﺎﻥ ﺇﺫﺍ َ َ َ‬
‫ﺣﺰﺑـﻪ‬ ‫ﱠ‬ ‫ﺃﻥ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ‪ :‬ﻓﻲ "ﺍﻟﻤﺴﻨﺪ"‪ :‬ﱠ‬
‫ﺍﻟـﺼ ﺓ‪،‬‬ ‫)‪(2‬‬
‫ﺃﻣﺮ ]ﺃي‪ :‬ﻏﻠﺒﻪ َ‬
‫ﻭﺃَﻟ ﱠﻢ ﺑﻪ ﻭﺷﻐﻠﻪ ﺃﻣﺮ ﺷـﺪﻳﺪ[ ‪َ ،‬ﻓـ ِ َ ﺇﻟـﻰ ﱠ‬ ‫ٌ‬
‫﴿¡ ‪]﴾ ¤£ ¢‬ﺍﻟﺒﻘﺮﺓ‪.[45:‬‬
‫)‪(3‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﻟﻰ‪:‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪" :‬ﻭﺍﻟـﺼ ﺓ ﺃﻓﻌـﺎﻝ ﻭﺃﻗـﻮﺍﻝ ﻓﻠـﺬﻟﻚ ﺛﻘﻠـﺖ ﻋﻠـﻰ‬
‫ﻏﻴﺮ ﺍﻟﺨﺎﺷﻌﻴﻦ‪ ،‬ﻭﻣﻦ ﺃﺳﺮﺍﺭﻫﺎ ﺃﻧﻬﺎ ﺗﻌﻴﻦ ﻋﻠﻰ ﺍﻟﺼﺒﺮ ﻟﻤﺎ ﻓﻴﻬﺎ ﻣـﻦ‬
‫ﺍﻟﺬﻛﺮ ﻭﺍﻟﺪﻋﺎء ﻭﺍﻟﺨﻀﻮﻉ ﻭﻛﻠﻬﺎ ﺗﻀﺎﺩ ﺣﺐ ﺍﻟﺮﻳﺎﺳﺔ ﻭﻋﺪﻡ ﺍﻻﻧﻘﻴﺎﺩ‬
‫ﻟﻸﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ")‪.(4‬‬
‫ﻭﺟﺎء ﻋﻦ ﺍﺑﻦ ﻋﺒـﺎﺱ ﺭﺿـﻲ ﺍﷲ ﺗﻌـﺎﻟﻰ ﻋﻨﻬﻤـﺎ ﺃﻧـﻪ ﻧﻌـﻰ ﺇﻟﻴـﻪ‬
‫ﺃﺧﻮﻩ ﻗﺜﻢ ﻭﻫﻮ ﻓﻲ ﺳﻔﺮ ﻓﺎﺳـﺘﺮﺟﻊ ﺛـﻢ ﺗﻨﺤـﻰ ﻋـﻦ ﺍﻟﻄﺮﻳـﻖ ﻓﺄﻧـﺎﺥ‬
‫ﻓــﺼﻠﻰ ﺭﻛﻌﺘــﻴﻦ ﺃﻃــﺎﻝ ﻓﻴﻬﻤــﺎ ﺍﻟﺠﻠــﻮﺱ‪ ،‬ﺛــﻢ ﻗــﺎﻡ ﻭﻫــﻮ ﻳﻘــﻮﻝ‪:‬‬
‫)‪(5‬‬
‫﴿¡ ‪.﴾ ¤£ ¢‬‬

‫)‪ (1‬ﻭﺭﻭي ﺣﺰﻧﻪ ﺑﺪﻝ ﺣﺰﺑﻪ‪.‬‬

‫)‪ (2‬ﺇﻛﻤﺎﻝ ﺍﻟﻤﻌﻠﻢ ﻟﻠﻘﺎﺿﻲ ﻋﻴﺎﺽ )‪ (111/8‬ﻭﺍﻟﺪﻳﺒﺎﺝ ﻟﻠﺴﻴﻮﻃﻲ )‪.(77/6‬‬
‫)‪ (3‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ ‪.47/4‬‬
‫)‪ (4‬ﻓﺘﺢ ﺍﻟﺒﺎﺭي ﻻﺑﻦ ﺣﺠﺮ )‪.(351/4‬‬
‫)‪ (5‬ﺭﻭﺍﻩ ﺍﻟﻄﺒﺮﺍﻧﻲ ﻓﻲ ﺗﻔﺴﻴﺮﻩ ﺑﺈﺳﻨﺎﺩ ﺣﺴﻦ‪ ،‬ﻗﺎﻟﻪ ﺍﺑﻦ ﺣﺠﺮ )‪.(351/4‬‬

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‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻣﺒﻴﻨﺎ ﻛﻴﻒ ﺗﺆﺛﺮ ﺍﻟﺼ ﺓ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺍﻟﻤﻬﻤـﻮﻡ‬
‫ﺍﻟـﺼ ُﺓ‪ ..‬ﻓـﺸﺄﻧﻬﺎ‬
‫ﻭﺍﻟﻤﻐﻤﻮﻡ ﻓﺘﺰﻳﻞ ﺣﺰﻧﻪ ﻭﺗﺬﻫﺐ ﺿـﻴﻘﻪ‪ " :‬ﻭﺃﻣـﺎ ﱠ‬
‫ﺃﻛﺒـﺮ ﺷـﺄﻥ‪،‬‬ ‫ﻭﻟﺬﺗـﻪ‬ ‫ِ‬
‫ﻭﺷﺮﺣﻪ ﻭﺍﺑﺘﻬﺎﺟـﻪ ﱠ‬ ‫ﻓﻲ ﺗﻔﺮﻳﺢ ﺍﻟﻘﻠﺐ ﻭﺗﻘﻮﻳﺘﻪ‪،‬‬
‫ُ‬
‫ِ‬
‫ﺍﺗـﺼﺎﻝ ﺍﻟﻘﻠـﺐ ﻭﺍﻟـﺮﻭﺡ ﺑـﺎﷲ‪ ،‬ﻭﻗﺮﺑـﻪ ﻭﺍﻟﺘـﻨﻌﻢ ﺑـﺬﻛﺮﻩ‪،‬‬ ‫ﻭﻓﻴﻬﺎ ﻣـﻦ‬
‫ِ‬
‫ﻭﺍﺳﺘﻌﻤﺎﻝ ﺟﻤﻴﻊ ﺍﻟﺒﺪﻥ‬ ‫ِ‬
‫ﻭﺍﻟﻮﻗﻮﻑ ﺑﻴﻦ ﻳﺪﻳﻪ‪،‬‬ ‫ﻭﺍﻻﺑﺘﻬﺎﺝ ﺑﻤﻨﺎﺟﺎﺗﻪ‪،‬‬
‫ِ‬
‫ﺣﻈﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﺷـﺘﻐﺎﻟﻪِ‬
‫ﻭﻗﻮﺍﻩ ﻭﺁﻻﺗﻪ ﻓﻲ ﻋﺒﻮﺩﻳﺘﻪ‪ ،‬ﻭﺇﻋﻄﺎء ﻛﻞ ﻋﻀﻮ ﱠ‬
‫ُ‬
‫ﻭﺍﻧﺠﺬﺍﺏ ُﻗﻮﻯ ﻗﻠﺒﻪ‬
‫ِ‬ ‫ﺍﻟﺘﻌﻠﻖ ﺑﺎﻟﺨﻠﻖ ﻭﻣ ﺑﺴﺘﻬﻢ ﻭﻣﺤﺎﻭﺭﺍﺗﻬﻢ‪،‬‬‫ﱡ‬ ‫ﻋﻦ‬
‫ﺣﺎﻟـﺔ ﺍﻟـﺼ ﺓ ﻣـﺎ‬
‫َ‬ ‫ﻋـﺪﻭﻩ‬
‫ﱢ‬ ‫ِ‬
‫ﻭﺭﺍﺣﺘـﻪ ﻣـﻦ‬ ‫ﻭﺟﻮﺍﺭﺣﻪ ﺇﻟﻰ ﺭﺑـﻪ ﻭﻓـﺎﻃﺮﻩ‪،‬‬
‫ﻭﺍﻟﻤﻔﺮﺣـﺎﺕ ﻭﺍﻷﻏﺬﻳـﺔ ﺍﻟﺘـﻲ ﻻ ُﺗ ﺋـﻢ‬
‫ﱢ‬ ‫ﺻﺎﺭﺕ ﺑﻪ ﻣﻦ ﺃﻛﺒﺮ ﺍﻷﺩﻭﻳﺔ‬
‫ﺍﻟﻘﻠـﻮﺏ ﺍﻟﻌﻠﻴﻠـﺔ‪ ،‬ﻓﻬـﻲ ﻛﺎﻷﺑـﺪﺍﻥ ﻻ‬
‫ُ‬ ‫ﻭﺃﻣـﺎ‬
‫ﺍﻟﻘﻠﻮﺏ ﺍﻟـﺼﺤﻴﺤﺔ‪ .‬ﱠ‬
‫َ‬ ‫ﺇﻻ‬
‫ُﺗﻨﺎﺳﺒﻬﺎ ﺇﻻ ﺍﻷﻏﺬﻳﺔ ﺍﻟﻔﺎﺿﻠﺔ‪.‬‬

‫ﺍﻟﻌﻮﻥ ﻋﻠﻰ ﺗﺤﺼﻴﻞ ﻣﺼﺎﻟﺢ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬‬

‫ﻓﺎﻟﺼ ُﺓ ﻣﻦ ﺃﻛﺒﺮ َ ْ‬
‫ﻭﺩﺍﻓﻌﺔ ﻷﺩﻭﺍء‬‫ٌ‬ ‫ﻣﻨﻬﺎﺓ ﻋﻦ ﺍﻹﺛﻢ‪،‬‬
‫ٌ‬ ‫ﻭﺩﻓﻊ ﻣﻔﺎﺳﺪ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﻫﻰ‬
‫ـﻀﺔ‬ ‫ﻭﻣﺒﻴـ َ ٌ‬ ‫ـﺮﺩﺓ ﻟﻠـ ِ‬ ‫ﺍﻟﻘﻠـﻮﺏ‪ْ َ ،‬‬
‫ـﻮﺭﺓ ﻟﻠﻘﻠــﺐ‪ ُ ،‬ﱢ‬
‫ﻭﻣﻨـ ﱢ ٌ‬
‫ـﺪﺍء ﻋــﻦ ﺍﻟﺠــﺴﺪ‪ُ ،‬‬ ‫ﻭﻣﻄـ َ َ ٌ‬
‫ٌ‬
‫ﻭﺩﺍﻓﻌــﺔ‬ ‫ِ ٌ‬
‫ﻭﺟﺎﻟﺒــﺔ ﻟﻠــﺮﺯﻕ‪،‬‬ ‫ﻟﻠﻮﺟــﻪ‪ ُ ،‬ﱢ ٌ‬
‫ﻭﻣﻨــﺸﻄﺔ ﻟﻠﺠــﻮﺍﺭﺡ ﻭﺍﻟــﻨﻔﺲ‪،‬‬
‫ِ ٌ‬
‫ﻭﺣﺎﻓﻈـﺔ‬ ‫ِ ٌ‬
‫ﻭﻗﺎﻣﻌـﺔ ﻷﺧـ ﻁ ﺍﻟـﺸﻬﻮﺍﺕ‪،‬‬ ‫ِ ٌ‬
‫ﻭﻧﺎﺻـﺮﺓ ﻟﻠﻤﻈﻠـﻮﻡ‪،‬‬ ‫ﻟﻠﻈﻠﻢ‪،‬‬
‫ِ ٌ‬
‫ﻭﻧﺎﻓﻌـﺔ‬ ‫ﻟﻠﻐﻤـﺔ‪،‬‬ ‫ِ‬
‫ﻭﻛﺎﺷـﻔﺔ ُ ﱠ‬ ‫ﻟﻠﻨﻘﻤﺔ‪ٌ ِ ُ ،‬‬
‫ﻭﻣﻨﺰﻟﺔ ﻟﻠﺮﺣﻤﺔ‪،‬‬ ‫ِ ٌ‬
‫ﻭﺩﺍﻓﻌﺔ ﱢ‬ ‫ﻟﻠﻨﻌﻤﺔ‪،‬‬
‫ﻣﻦ ﻛﺜﻴﺮ ﻣﻦ ﺃﻭﺟﺎﻉ ﺍﻟﺒﻄﻦ‪.‬‬

‫‪128‬‬
‫ﻭﻗﺪ ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ ﻓﻲ "ﺳﻨﻨﻪ" ﻣﻦ ﺣﺪﻳﺚ ﻣﺠﺎﻫـﺪ‪ ،‬ﻋـﻦ ﺃﺑـﻰ‬
‫ﺭﺳﻮﻝ ﺍﷲ ؜ ﻭﺃﻧﺎ ﻧﺎﺋﻢ ﺃﺷﻜﻮ ِﻣﻦ ﻭﺟﻊ ﺑﻄﻨـﻰ‪،‬‬ ‫ُ‬ ‫ﻫﺮﻳﺮﺓ ﻗﺎﻝ‪ :‬ﺭﺁﻧﻰ‬
‫ﻗﻠـﺖ‪ :‬ﻧﻌـﻢ ﻳـﺎ‬
‫ﺩﺭﺩ"؟ ﻗـﺎﻝ‪ُ :‬‬ ‫ﻫﺮﻳـﺮﺓ ؛ ِ َ َ ْ‬
‫ﺃﺷـﻜﻤﺖ َ ْ ْ‬ ‫ﻓﻘﺎﻝ ﻟـﻰ‪" :‬ﻳـﺎ ﺃﺑـﺎ ُ َ ْ َ‬
‫ﺍﻟـﺼ ِﺓ ِ َ ً‬
‫ﺷـﻔﺎء"‪ .‬ﻭﻗـﺪ ُﺭﻭﻯ‬ ‫ﻓـﺈﻥ ﻓـﻲ ﱠ‬ ‫ﻗﻢ َ َ ﱢ‬
‫ﻓـﺼﻞ‪ ،‬ﱠ‬ ‫ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻗﺎﻝ‪ْ ُ " :‬‬
‫َ‬
‫ﻫﺮﻳـﺮﺓ‪ ،‬ﻭﺃﻧـﻪ ﻫـﻮ ﺍﻟـﺬﻯ ﻗـﺎﻝ ﺫﻟـﻚ‬
‫ﻣﻮﻗﻮﻓﺎ ﻋﻠﻰ ﺃﺑﻰ ُ َ َ‬ ‫ً‬ ‫ُ‬
‫ﺍﻟﺤﺪﻳﺚ‬ ‫ﻫﺬﺍ‬
‫ﺃﻳﻮﺟﻌـﻚ‬
‫ُ َ‬ ‫ِ‬
‫ﺍﻟﻠﻔﻈـﺔ ﺑﺎﻟﻔﺎﺭﺳـﻰ‪:‬‬ ‫ﺃﺷـﺒﻪ‪ .‬ﻭﻣﻌﻨـﻰ ﻫـﺬﻩ‬
‫ُ‬ ‫ﻟﻤﺠﺎﻫﺪ‪ ،‬ﻭﻫـﻮ‬
‫ﺑﻄﻨﻚ؟‬
‫ُ َ‬
‫ﻓﻴﺨﺎﻃـﺐ‬
‫ﺻﺪﺭ ﺯﻧﺪﻳﻖ ﺍﻷﻃﺒـﺎء ﺑﻬـﺬﺍ ﺍﻟﻌـ ﺝ‪ُ َ ُ ،‬‬‫ُ‬ ‫ﻓﺈﻥ ﻟﻢ ﻳﻨﺸﺮﺡ‬
‫ً‬
‫ﺟﻤﻴﻌـﺎ‪،‬‬ ‫ُ‬
‫ﻭﻳﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻟﺼ ُﺓ ﺭﻳﺎﺿﺔ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺒـﺪﻥ‬ ‫ﺑﺼﻨﺎﻋﺔ ﺍﻟﻄﺐ‪،‬‬
‫ﺗﺸﺘﻤﻞ ﻋﻠﻰ ﺣﺮﻛﺎﺕ ﻭﺃﻭﺿـﺎﻉ ﻣﺨﺘﻠﻔـﺔ ِﻣـﻦ ﺍﻻﻧﺘـﺼﺎﺏ‪،‬‬
‫ُِ‬ ‫ﺇﺫ ﻛﺎﻧﺖ‬
‫ﻭﺍﻟﺘﻮﺭﻙ‪ ،‬ﻭﺍﻻﻧﺘﻘﺎﻻﺕ ﻭﻏﻴﺮﻫﺎ ﻣﻦ ﺍﻷﻭﺿـﺎﻉ‬ ‫ﱡ‬ ‫ﻭﺍﻟﺮﻛﻮﻉ‪ ،‬ﻭﺍﻟﺴﺠﻮﺩ‪،‬‬
‫ﺃﻛﺜـﺮ ﺍﻷﻋـﻀﺎء‬
‫ُ‬ ‫ِ ُ‬
‫ﻭﻳﻨﻐﻤـﺰ ﻣﻌﻬـﺎ‬ ‫ﺃﻛﺜـﺮ ﺍﻟﻤﻔﺎﺻـﻞ‪،‬‬
‫ُ‬ ‫ﻳﺘﺤﺮﻙ ﻣﻌﻬـﺎ‬
‫ﱠ‬ ‫ﺍﻟﺘﻰ‬
‫ﺍﻟـﻨﻔﺲ‪ ،‬ﻭﺍﻟﻐـﺬﺍء‪ ،‬ﻓﻤـﺎ‬ ‫ﺍﻟﺒﺎﻃﻨﺔ‪َ ِ َ ،‬‬
‫ﻛﺎﻟﻤﻌﺪﺓ‪ ،‬ﻭﺍﻷﻣﻌﺎء‪ ،‬ﻭﺳـﺎﺋﺮ ﺁﻻﺕ ﱠ َ‬
‫ٌ‬
‫ﻭﺗﺤﻠﻴـﻞ ﻟﻠﻤـﻮﺍﺩ‪ ،‬ﻭﻻ‬ ‫ٌ‬
‫ﺗﻘﻮﻳـﺔ‬ ‫ﻳﻜـﻮﻥ ﻓـﻲ ﻫـﺬﻩ ﺍﻟﺤﺮﻛـﺎﺕ‬
‫َ‬ ‫ُﻳﻨﻜﺮ ﺃﻥ‬
‫ﻭﺍﻧﺸﺮﺍﺣﻬﺎ ﻓﻲ ﺍﻟﺼ ﺓ‪ ،‬ﻓﺘﻘﻮﻯ ﺍﻟﻄﺒﻴﻌﺔ‪،‬‬‫ِ‬ ‫ِﺳﻴﻤﺎ ﺑﻮﺍﺳﻄﺔ ِ‬
‫ﻗﻮﺓ ﺍﻟﻨﻔﺲ‬ ‫ﱠ‬
‫ﻓﻴﻨــﺪﻓﻊ ﺍﻷﻟــﻢ‪ .‬ﻭﻟﻜــﻦ ﺩﺍء ﺍﻟﺰﻧﺪﻗــﺔِ ﻭﺍﻹﻋــﺮﺍﺽ ﻋﻤــﺎ ﺟــﺎءﺕ ﺑــﻪ‬
‫ﺩﺍء ﻟﻴﺲ ﻟﻪ ﺩﻭﺍء ﺇﻻ ﻧﺎﺭ ﴿‪À‬‬
‫ﻭﺍﻟﺘﻌﻮﺽ ﻋﻨﻪ ﺑﺎﻹﻟﺤﺎﺩ ٌ‬ ‫ﱡ ُ‬
‫ﺍﻟﺮﺳﻞ‪ ،‬ﱠ ﱡ ِ‬
‫]ﺍﻟﻠﻴﻞ‪[16 - 14 :‬‬
‫)‪(1‬‬
‫‪."﴾ ( ' & * $ # " ! * Â Á‬‬

‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(185/4‬‬

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‫ﻭﻳــﺼﻒ ﺍﺑــﻦ ﺍﻟﻘــﻴﻢ – ﻓ ـﻲ ﻛﻠﻤــﺎﺕ ﺭﺍﺋﻌــﺔ ‪ -‬ﻣﻨــﺎﻓﻊ ﺍﻟــﺼ ﺓ‬
‫ﻭﺍﻟﺼﺒﺮ ﻭﺁﺛﺎﺭﻫﻤﺎ ﺍﻟﺤﺴﻨﺔ‪:‬‬
‫" ﻭﺍﻟــﺼ ﺓ ﻣﺠﻠﺒــﺔ ﻟﻠــﺮﺯﻕ‪ ،‬ﺣﺎﻓﻈــﺔ ﻟﻠــﺼﺤﺔ‪ ،‬ﺩﺍﻓﻌــﺔ ﻟــﻸﺫﻯ‪،‬‬
‫ﻣﻄﺮﺩﺓ ﻟﻸﺩﻭﺍء‪ ،‬ﻣﻘﻮﻳـﺔ ﻟﻠﻘﻠـﺐ‪ ،‬ﻣﺒﻴـﻀﺔ ﻟﻠﻮﺟـﻪ‪ ،‬ﻣﻔﺮﺣـﺔ ﻟﻠـﻨﻔﺲ‪،‬‬
‫ﻣﺬﻫﺒﺔ ﻟﻠﻜﺴﻞ‪ ،‬ﻣﻨﺸﻄﺔ ﻟﻠﺠﻮﺍﺭﺡ‪ ،‬ﻣﻤﺪﺓ ﻟﻠﻘﻮﻯ‪ ،‬ﺷـﺎﺭﺣﺔ ﻟﻠـﺼﺪﺭ‪،‬‬
‫ﻣﻐﺬﻳﺔ ﻟﻠﺮﻭﺡ‪ ،‬ﻣﻨﻮﺭﺓ ﻟﻠﻘﻠﺐ‪ ،‬ﺣﺎﻓﻈﺔ ﻟﻠﻨﻌﻤﺔ‪ ،‬ﺩﺍﻓﻌﺔ ﻟﻠﻨﻘﻤﺔ‪ ،‬ﺟﺎﻟﺒﺔ‬
‫ﻟﻠﺤﺮﻛﺔ‪ ،‬ﻣﺒﻌﺪﺓ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻣﻘﺮﺑﺔ ﻣﻦ ﺍﻟﺮﺣﻤﻦ‪.‬‬
‫ﻭﺑﺎﻟﺠﻤﻠﺔ‪ :‬ﻓﻠﻬﺎ ﺗﺄﺛﻴﺮ ﻋﺠﻴﺐ ﻓﻲ ﺣﻔـﻆ ﺻـﺤﺔ ﺍﻟﺒـﺪﻥ ﻭﺍﻟﻘﻠـﺐ‬
‫ﻭﻗﻮﺍﻫﻤﺎ‪ ،‬ﻭﺩﻓﻊ ﺍﻟﻤﻮﺍﺩ ﺍﻟﺮﺩﻳﺌﺔ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻣﺎ ﺍﺑﺘﻠﻲ ﺭﺟ ﻥ ﺑﻌﺎﻫـﺔ ﺃﻭ‬
‫ﺩﺍء ﺃﻭ ﻣﺤﻨﺔ ﺃﻭ ﺑﻠﻴـﺔ ﺇﻻ ﻛـﺎﻥ ﺣـﻆ ﺍﻟﻤـﺼﻠﻲ ﻣﻨﻬﻤـﺎ ﺃﻗـﻞ ﻭﻋﺎﻗﺒﺘـﻪ‬
‫ﺃﺳﻠﻢ‪.‬‬
‫ﻭﻟﻠــﺼ ﺓ ﺗــﺄﺛﻴﺮ ﻋﺠﻴــﺐ ﻓــﻲ ﺩﻓــﻊ ﺷــﺮﻭﺭ ﺍﻟــﺪﻧﻴﺎ ﻭﻻ ﺳــﻴﻤﺎ ﺇﺫﺍ‬
‫ﺃﻋﻄﻴﺖ ﺣﻘﻬﺎ ﻣﻦ ﺍﻟﺘﻜﻤﻴﻞ ﻇـﺎﻫﺮﺍ ﻭﺑﺎﻃﻨـﺎ‪ ،‬ﻓﻤـﺎ ﺍﺳـﺘﺪﻓﻌﺖ ﺷـﺮﻭﺭ‬
‫ﺍﻟــﺪﻧﻴﺎ ﻭﺍﻵﺧــﺮﺓ ﻭﻻ ﺍﺳــﺘﺠﻠﺒﺖ ﻣــﺼﺎﻟﺤﻬﻤﺎ ﺑﻤﺜــﻞ ﺍﻟــﺼ ﺓ‪ ،‬ﻭﺳــﺮ‬
‫ﺫﻟﻚ ﺃﻥ ﺍﻟﺼ ﺓ ﺻﻠﺔ ﺑـﺎﷲ ‪ ،U‬ﻭﻋﻠـﻰ ﻗـﺪﺭ ﺻـﻠﺔ ﺍﻟﻌﺒـﺪ ﺑﺮﺑـﻪ ‪U‬‬
‫ﺗﻔﺘﺢ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺨﻴﺮﺍﺕ ﺃﺑﻮﺍﺑﻬﺎ‪ ،‬ﻭﺗﻘﻄﻊ ﻋﻨﻪ ﻣﻦ ﺍﻟﺸﺮﻭﺭ ﺃﺳﺒﺎﺑﻬﺎ‪،‬‬
‫ﻭﺗﻔﻴﺾ ﻋﻠﻴﻪ ﻣﻮﺍﺩ ﺍﻟﺘﻮﻓﻴﻖ ﻣﻦ ﺭﺑﻪ ‪ U‬ﻭﺍﻟﻌﺎﻓﻴﺔ ﻭﺍﻟﺼﺤﺔ ﻭﺍﻟﻐﻨﻴﻤﺔ‬
‫ﻭﺍﻟﻐﻨﻰ ﻭﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻨﻌﻴﻢ ﻭﺍﻷﻓﺮﺍﺡ ﻭﺍﻟﻤﺴﺮﺍﺕ ﻛﻠﻬـﺎ ﻣﺤـﻀﺮﺓ ﻟﺪﻳـﻪ‬
‫ﻭﻣﺴﺎﺭﻋﺔ ﺇﻟﻴﻪ"‪.‬‬

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‫ﻭﻳﻘﻮﻝ ﻋﻦ ﺍﻟﺼﺒﺮ‪ ] " :‬ﺍﻟـﺼﺒﺮ ﻧـﺼﻒ ﺍﻹﻳﻤـﺎﻥ [‪ ،‬ﻓﺈﻧـﻪ ﻣﺎﻫﻴـﺔ‬
‫ﻭﺷ ْﻜﺮ‪ ،‬ﻛﻤﺎ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟـﺴﻠﻒ‪ :‬ﺍﻹﻳﻤـﺎﻥ ﻧـﺼﻔﺎﻥ‪:‬‬‫ﻣﺮﻛﺒﺔ ﻣﻦ ﺻﺒﺮ ُ‬
‫ﻧــﺼﻒ ﺻــﺒﺮ ﻭﻧــﺼﻒ ﺷــﻜﺮ‪ .‬ﻗــﺎﻝ ﺗﻌــﺎﻟﻰ‪° ¯ ® ¬ ﴿ :‬‬
‫] ﺇﺑﺮﺍﻫﻴﻢ‪.[ 5 :‬‬ ‫‪﴾³²±‬‬
‫ﻭﺍﻟﺼﺒﺮ ﻣﻦ ﺍﻹﻳﻤـﺎﻥ ﺑﻤﻨﺰﻟـﺔ ﺍﻟـﺮﺃﺱ ﻣـﻦ ﺍﻟﺠـﺴﺪ‪ ،‬ﻭﻫـﻮ ﺛ ﺛـﺔ‬
‫ﺃﻧﻮﺍﻉ‪ :‬ﺻﺒﺮ ﻋﻠﻰ ﻓﺮﺍﺋﺾ ﺍﷲ ﻓ ﻳﻀﻴﻌﻬﺎ‪ ،‬ﻭﺻﺒﺮ ﻋﻦ ﻣﺤﺎﺭﻣﻪ ﻓـ‬
‫ﻳﺮﺗﻜﺒﻬــﺎ‪ ،‬ﻭﺻــﺒﺮ ﻋﻠــﻰ ﺃﻗــﻀﻴﺘﻪ ﻭﺃﻗــﺪﺍﺭﻩ ﻓــ ﻳﺘــﺴﺨﻄﻬﺎ‪ ،‬ﻭﻣــﻦ‬
‫ﺍﺳــﺘﻜﻤﻞ ﻫــﺬﻩ ﺍﻟﻤﺮﺍﺗــﺐ ﺍﻟــﺜ ﺙ ﺍﺳــﺘﻜﻤﻞ ﺍﻟــﺼﺒﺮ ﻭﻟــﺬﺓ ﺍﻟــﺪﻧﻴﺎ‬
‫ﻭﺍﻵﺧﺮﺓ ﻭﻧﻌﻴﻤﻬـﺎ‪ ،‬ﻭﺍﻟﻔـﻮﺯ ﻭﺍﻟﻈﻔـﺮ ﻓﻴﻬﻤـﺎ ﻻ ﻳـﺼﻞ ﺇﻟﻴـﻪ ﺃﺣـﺪ ﺇﻻ‬
‫ﻋﻠﻰ ﺟﺴﺮ ﺍﻟﺼﺒﺮ‪ ،‬ﻛﻤﺎ ﻻ ﻳﺼﻞ ﺃﺣﺪ ﺇﻟﻰ ﺍﻟﺠﻨﺔ ﺇﻻ ﻋﻠﻰ ﺍﻟـﺼﺮﺍﻁ‪.‬‬
‫ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﻟﺨﻄﺎﺏ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺧﻴﺮ ﻋﻴﺶ ﺃﺩﺭﻛﻨﺎﻩ ﺑﺎﻟـﺼﺒﺮ‪.‬‬
‫ﻭﺇﺫﺍ ﺗﺄﻣﻠــﺖ ﻣﺮﺍﺗــﺐ ﺍﻟﻜﻤــﺎﻝ ﺍﻟﻤﻜﺘــﺴﺐ ﻓــﻲ ﺍﻟﻌــﺎﻟﻢ ﺭﺃﻳﺘﻬــﺎ ﻛﻠﻬــﺎ‬
‫ﻣﻨﻮﻃــﺔ ﺑﺎﻟــﺼﺒﺮ‪ ،‬ﻭﺇﺫﺍ ﺗﺄﻣﻠــﺖ ﺍﻟﻨﻘــﺼﺎﻥ ﺍﻟــﺬي ﻳــﺬﻡ ﺻــﺎﺣﺒﻪ ﻋﻠﻴــﻪ‬
‫ﻭﻳــﺪﺧﻞ ﺗﺤــﺖ ﻗﺪﺭﺗــﻪ؛ ﺭﺃﻳﺘــﻪ ﻛﻠــﻪ ﻣــﻦ ﻋــﺪﻡ ﺍﻟــﺼﺒﺮ‪ ،‬ﻓﺎﻟــﺸﺠﺎﻋﺔ‬
‫ﻭﺍﻟﻌﻔﺔ ﻭﺍﻟﺠﻮﺩ ﻭﺍﻹﻳﺜﺎﺭ ﻛﻠﻪ ﺻﺒﺮ ﺳﺎﻋﺔ‪.‬‬
‫ﻣﻦ ﺣﻞ ﺫﺍ ﺍﻟﻄﻠﺴﻢ ﻓـﺎﺯ ﺑﻜﻨـﺰﻩ‬ ‫ﻓﺎﻟﺼﺒﺮ ﻃﻠﺴﻢ ﻋﻠﻰ ﻛﻨﺰ ﺍﻟﻌﻠﻰ‬

‫ﻭﺃﻛﺜﺮ ﺃﺳﻘﺎﻡ ﺍﻟﺒﺪﻥ ﻭﺍﻟﻘﻠﺐ ﺇﻧﻤـﺎ ﺗﻨـﺸﺄ ﻣـﻦ ﻋـﺪﻡ ﺍﻟـﺼﺒﺮ‪ ،‬ﻓﻤـﺎ‬
‫ﺣﻔﻈــﺖ ﺻــﺤﺔ ﺍﻟﻘﻠــﻮﺏ ﻭﺍﻷﺑــﺪﺍﻥ ﻭﺍﻷﺭﻭﺍﺡ ﺑﻤﺜــﻞ ﺍﻟــﺼﺒﺮ‪ ،‬ﻓﻬــﻮ‬
‫ﺍﻟﻔﺎﺭﻭﻕ ﺍﻷﻛﺒﺮ ﻭﺍﻟﺘﺮﻳﺎﻕ ﺍﻷﻋﻈﻢ‪ ،‬ﻭﻟﻮ ﻟـﻢ ﻳﻜـﻦ ﻓﻴـﻪ ﺇﻻ ﻣﻌﻴـﺔ ﺍﷲ‬

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‫ﻣﻊ ﺃﻫﻠـﻪ‪ ،‬ﻓـﺈﻥ ﺍﷲ ﻣـﻊ ﺍﻟـﺼﺎﺑﺮﻳﻦ‪ ،‬ﻭﻣﺤﺒﺘـﻪ ﻟﻬـﻢ‪ ،‬ﻓـﺈﻥ ﺍﷲ ﻳﺤـﺐ‬
‫ﺍﻟﺼﺎﺑﺮﻳﻦ‪ ،‬ﻭﻧﺼﺮﻩ ﻷﻫﻠﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻨﺼﺮ ﻣﻊ ﺍﻟﺼﺒﺮ‪ ،‬ﻭﺇﻧﻪ ﺧﻴﺮ ﻷﻫﻠـﻪ‬
‫﴿ » ¼ ½ ¾¿ ﴾ ] ﺍﻟﻨﺤــــﻞ‪ [ 126 :‬ﻭﺇﻧــــﻪ ﺳــــﺒﺐ‬
‫ﺍﻟﻔــــــ ﺡ‪Ã Â Á À ¿ ¾ ½ ¼﴿ :‬‬
‫] ﺁﻝ ﻋﻤﺮﺍﻥ‪." [ 200 :‬‬
‫)‪(1‬‬
‫‪﴾Å Ä‬‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(304/4‬‬

‫‪132‬‬
 ‫)‪(8‬‬
‫ﺍﻟﺠﻬﺎﺩ ]ﺍﻟﺤﻖ[‬
‫ﺟــﺎء ﻓــﻲ ﺍﻟﺤــﺪﻳﺚ ﺍﻟــﺼﺤﻴﺢ ﺃﻥ ﺍﻟﻨﺒــﻲ ؜ ﻗــﺎﻝ‪ُ ْ َ َ ) :‬‬
‫ﻋﻠــﻴﻜﻢ‬
‫ﻳـﺪﻓﻊ ﺍﷲُ ﺑـﻪ ﻋـﻦ ﱡ ُ ِ‬
‫ﺍﻟﻨﻔـﻮﺱ‬ ‫ُ‬ ‫ﺃﺑﻮﺍﺏ َ ﱠ ِ‬
‫ﺍﻟﺠﻨـﺔ‪،‬‬ ‫ِ‬ ‫ﺑﺎﺏ ِﻣﻦ‬
‫ﻓﺈﻧﻪ ٌ‬ ‫ِ َ ِ‬
‫ﺑﺎﻟﺠﻬﺎﺩ‪ ،‬ﱠ‬
‫)‪(1‬‬
‫ﻭﺍﻟﻐﻢ(‪.‬‬
‫ﺍﻟﻬﻢ َ ﱠ‬
‫َ ﱠ‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘـﻴﻢ ﻣﺒﻴﻨـﺎ ﻛﻴـﻒ ﻳـﺆﺛﺮ ﺍﻟﺠﻬـﺎﺩ ﻓـﻲ ﺍﻟﻬـﻢ ﻓﻴﺰﻳﻠـﻪ‪:‬‬
‫ﻓـﺄﻣﺮ ﻣﻌﻠـﻮﻡ ﺑﺎﻟﻮﺟـﺪﺍﻥ‪،‬‬ ‫ِ‬
‫ﺍﻟﺠﻬﺎﺩ ﻓﻲ ﺩﻓﻊ ﺍﻟﻬﻢ ﻭﺍﻟﻐـﻢ‪،‬‬ ‫ﺗﺄﺛﻴﺮ‬ ‫ﻭﺃﻣﺎ‬
‫" ﱠ‬
‫ٌ‬ ‫ُ‬
‫ﻭﺻـﻮﻟﺘﻪ ﻭﺍﺳـﺘﻴ َءﻩ‪ ،‬ﺍﺷـﺘﺪ‬ ‫ﺗﺮﻛﺖ ِ َ‬
‫ﺻﺎﺋﻞ ﺍﻟﺒﺎﻃـﻞ َ ْ‬ ‫ْ‬ ‫ﻓﺈﻥ ﺍﻟﻨﻔﺲ ﻣﺘﻰ‬‫ﱠ‬
‫ﻭﻛﺮﺑﻬـﺎ ﻭﺧﻮﻓﻬـﺎ‪ ،‬ﻓـﺈﺫﺍ ﺟﺎﻫﺪﺗـﻪ ﷲ ﺃﺑـﺪﻝ ﺍﷲ ﺫﻟـﻚ‬
‫ُ‬ ‫ﻭﻏﻤﻬـﺎ‪،‬‬
‫ﻫﻤﻬﺎ ﱡ‬ ‫ﱡ‬
‫ﻭﻗـﻮﺓ‪ ،‬ﻛﻤـﺎ ﻗـﺎﻝ ﺗﻌـﺎﻟﻰ‪!﴿ :‬‬
‫ً‬ ‫ً‬
‫ﻭﻧـﺸﺎﻃﺎ‬ ‫ً‬
‫ﻓﺮﺣـﺎ‬ ‫ﻭﺍﻟﺤـﺰﻥ‬
‫ُ ْ َ‬ ‫ﺍﻟﻬﻢ‬
‫ﱠ‬
‫"‪*)(' &%$#‬‬
‫‪] ﴾0/ . -* +‬ﺍﻟﺘﻮﺑـــﺔ‪ ،[15-14 :‬ﻓـــ ﺷـــ‬
‫َ‬
‫ﻭﺣﺰﻧــﻪ ﻣــﻦ ﺍﻟﺠﻬــﺎﺩ‪ ..‬ﻭﺍﷲ‬
‫ﻭﻫﻤــﻪ ُ‬
‫ﻭﻏﻤــﻪ َ ﱢ‬
‫ـﺐ ﻟﺠـ َـﻮﻯ ﺍﻟﻘﻠــﺐ َ ﱢ‬
‫ﺃﺫﻫـ ُ‬
‫)‪(2‬‬
‫ﺍﻟﻤﺴﺘﻌﺎﻥ "‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﻣﺴﻨﺪ ﺃﺣﻤﺪ )‪ (22771‬ﻭﺣﺴﻨﻪ ﻣﺤﻘﻘﻪ ﺍﻷﺭﻧﺎﺅﻭﻁ‪ ،‬ﻭﻫﻮ ﻓﻲ ﺻﺤﻴﺢ ﺍﺑـﻦ ﺣﺒـﺎﻥ‬
‫ﺑﺮﻗﻢ )‪ (4855‬ﻭﺣﺴﻨﻪ ﺍﺑﻦ ﻛﺜﻴـﺮ ﻓـﻲ ﺟـﺎﻣﻊ ﺍﻟﻤـﺴﺎﻧﻴﺪ ﻭﺍﻟـﺴﻨﻦ ﺑـﺮﻗﻢ )‪(5810‬‬
‫ﻭﺍﻟﻀﻴﺎء ﺍﻟﻤﻘﺪﺳﻲ ﻓـﻲ ﺍﻷﺣﺎﺩﻳـﺚ ﺍﻟﻤﺨﺘـﺎﺭﺓ )‪ ،(356‬ﻭﺻـﺤﺤﻪ ﺍﻷﻟﺒـﺎﻧﻲ ﻓـﻲ‬
‫ﺻﺤﻴﺢ ﺍﻟﺠﺎﻣﻊ )‪.(4063‬‬
‫)‪ (2‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(185/4‬‬

‫‪133‬‬
 ‫)‪(9‬‬
‫ﻋﺒﺎﺩﺍﺕ ﻣﺎ ﺑﻴﻦ ﺍﻟﺼ ﺗﻴﻦ‬
‫)‪(1‬‬
‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﻓﻲ ﺃﺳﺮﺍﺭ ﺍﻟﺼ ﺓ‪:‬‬
‫" ﻭﻣﺎ ﺑﻴﻦ ﺍﻟﺼ ﺗﻴﻦ ﺗﺤﺪﺙ ﻟﻠﻌﺒﺪ ﺍﻟﻐﻔﻠﺔ ﻭﺍﻟﺠﻔـﻮﺓ ﻭﺍﻟﻘـﺴﻮﺓ‪،‬‬
‫ﻳﻨﺤﻴﻪ ﻋﻦ‬
‫ﻭﺍﻟﺰﻻﺕ ﻭﺍﻟﺨﻄﺎﻳﺎ‪ ،‬ﻓﻴﺒﻌﺪﻩ ﺫﻟﻚ ﻋﻦ ﺭﺑﻪ‪ ،‬ﻭ ّ‬
‫ﻭﺍﻹﻋﺮﺍﺽ ﱠ‬
‫ﻗﺮﺑﻪ‪ ،‬ﻓﻴﺼﻴﺮ ﺑﺬﻟﻚ ﻛﺄﻧـﻪ ﺃﺟﻨﺒﻴـﺎ ﻣـﻦ ﻋﺒﻮﺩﻳﺘـﻪ‪ ،‬ﻟـﻴﺲ ﻣـﻦ ﺟﻤﻠـﺔ‬
‫ﻭﻗﻴـﺪﻩ‬ ‫ﺍﻟﻌﺒﻴﺪ‪ ،‬ﻭﺭﺑﻤﺎ ﺃﻟﻘﻰ ﺑﻴﺪﻩ ﺇﻟﻰ ﺃﺳﺮ ﺍﻟﻌﺪﻭ ﻟـﻪ ﻓﺄﺳـﺮﻩ ﱠ‬
‫ﻭﻏﻠـﻪ‪ ،‬ﱠ‬
‫ﻭﺣﺒﺴﻪ ﻓﻲ ﺳﺠﻦ ﻧﻔﺴﻪ ﻭﻫﻮﺍﻩ‪:‬‬
‫)‪(2‬‬
‫ﻓﺤﻈﻪ ﺿﻴﻖ ﺍﻟـﺼﺪﺭ‪ ،‬ﻭﻣﻌﺎﻟﺠـﺔ ﺍﻟﻬﻤـﻮﻡ ﻭﺍﻟﻐﻤـﻮﻡ ﻭﺍﻷﺣـﺰﺍﻥ‬
‫ﻭﺍﻟﺤﺴﺮﺍﺕ‪ ،‬ﻭﻻ ﻳـﺪﺭي ﺍﻟـﺴﺒﺐ ﻓـﻲ ﺫﻟـﻚ‪ .‬ﻓﺎﻗﺘـﻀﺖ ﺭﺣﻤـﺔ ﺭﺑـﻪ‬
‫ﺍﻟﺮﺣﻴﻢ ﺍﻟﻮﺩﻭﺩ ﺃﻥ ﺟﻌﻞ ﻟﻪ ﻣﻦ ﻋﺒﻮﺩﻳﺘـﻪ ﻋﺒﻮﺩﻳـﺔ ﺟﺎﻣﻌـﺔ‪ ،‬ﻣﺨﺘﻠﻔـﺔ‬
‫ﺍﻷﺟﺰﺍء ﻭﺍﻟﺤـﺎﻻﺕ ﺑﺤـﺴﺐ ﺍﺧـﺘ ﻑ ﺍﻷﺣـﺪﺍﺙ ﺍﻟﺘـﻲ ﻛﺎﻧـﺖ ﻣـﻦ‬

‫)‪.(1/7) (1‬‬
‫)‪ (2‬ﻗﺎﻝ ﺍﺑﻦ ﺣﺠﺮ‪ :‬ﻭﻗﻴﻞ ﻓﻲ ﻫﺬﻩ ﺍﻷﺷﻴﺎء ﺍﻟﺜ ﺛـﺔ ﻭﻫـﻲ ﺍﻟﻬـﻢ ﻭﺍﻟﻐـﻢ ﻭﺍﻟﺤـﺰﻥ‪ :‬ﺃﻥ‬
‫ﺍﻟﻬﻢ ﻳﻨﺸﺄ ﻋﻦ ﺍﻟﻔﻜﺮ ﻓﻴﻤﺎ ﻳﺘﻮﻗﻊ ﺣﺼﻮﻟﻪ ﻣﻤﺎ ﻳﺘﺄﺫﻯ ﺑﻪ‪ ،‬ﻭﺍﻟﻐﻢ ﻛﺮﺏ ﻳﺤـﺪﺙ‬
‫ﻟﻠﻘﻠﺐ ﺑﺴﺒﺐ ﻣﺎ ﺣﺼﻞ‪ ،‬ﻭﺍﻟﺤﺰﻥ ﻳﺤـﺪﺙ ﻟﻔﻘـﺪ ﻣـﺎ ﻳـﺸﻖ ﻋﻠـﻰ ﺍﻟﻤـﺮء ﻓﻘـﺪﻩ‪.‬‬
‫)ﻓﺘﺢ ﺍﻟﺒﺎﺭي ‪.(129 / 16‬‬

‫‪134‬‬
‫ﺷﺪﺓ ﺣﺎﺟﺘﻪ ﺇﻟﻰ ﻧﺼﻴﺒﻪ ﻣﻦ ﻛـﻞ ﺧﻴـﺮ ﻣـﻦ ﺃﺟـﺰﺍء‬
‫ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺑﺤﺴﺐ ﱠ‬
‫ﺗﻠﻚ ﺍﻟﻌﺒﻮﺩﻳﺔ "‪.‬‬
‫ﻓﺎﻃﺮﺩ ﻋﻨﻚ ﺍﻟﻐﻔﻠﺔ ﺍﻟﺠﺎﻟﺒﺔ ﻟﻠﻀﻴﻖ ﻭﺍﻟﻬﻢ ﻓﻴﻤﺎ ﺑـﻴﻦ ﺍﻟـﺼﻠﻮﺍﺕ‬
‫ﻓﺄﺷﻐﻞ ﻟﺴﺎﻧﻚ ﺑﺬﻛﺮ ﺍﷲ ﺗﻌﺎﻟﻰ‪ َ َ ،‬ﱠ ْ‬
‫ﻭﺗﻨﻘﻞ ﻣـﺎ‬ ‫ْ‬ ‫ﺑﺎﻟﺘﻨﻔﻞ ﻭﺍﻟﺘﻄﻮﻉ‪ ،‬ﻭﺇﻻ‬
‫ﺑﻴﻦ ﺗﻤﺠﻴـﺪﻩ ﻭﺗـﺴﺒﻴﺤﻪ ﻭﺗﻨﺰﻳﻬـﻪ‪ ،‬ﻭﺣﻤـﺪ ﻭﺷـﻜﺮﻩ ﻭﺍﻟﺜﻨـﺎء ﻋﻠﻴـﻪ‪،‬‬
‫ﻭﺍﺳﺘﻐﻔﺎﺭﻩ ﻭﺗﻜﺒﻴﺮﻩ ﻭﺗﻬﻠﻴﻠﻪ ﻭﺗﻮﺣﻴﺪﻩ ﺳﺒﺤﺎﻧﻪ ﺃﻫﻞ ﺍﻟﺜﻨﺎء ﻭﺍﻟﻤﺠﺪ‬
‫ﻻ ﻧﺤﺼﻲ ﺛﻨﺎء ﻋﻠﻴﻪ ﻫﻮ ﻛﻤﺎ ﺃﺛﻨﻰ ﻋﻠﻰ ﻧﻔﺴﻪ‪.‬‬
‫ﻭﻳﺨﺘﻢ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺣﺪﻳﺜﻪ ﺑﻌـﺪ ﺃﻥ ﺫﻛـﺮ ﺑﻌـﺾ ﻫـﺬﻩ ﺍﻟﻌ ﺟـﺎﺕ‬
‫ﺍﻟﻨﺒﻮﻳﺔ ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺩﺍء‬ ‫ِ‬
‫ﻭﺍﻟﻐـﻢ ﻭﺍﻟﺤـﺰﻥ‪ ،‬ﻓﻬـﻮ ٌ‬
‫ﺍﻟﻬﻢ َ ﱢ‬
‫" ﻓﺈﻥ ﻟﻢ ﺗﻘﻮ ﻋﻠﻰ ﺇﺫﻫﺎﺏ ﺩﺍء َ ﱢ‬
‫)‪(1‬‬
‫ﻗﺪ ﺍﺳﺘﺤﻜﻢ‪ ،‬ﻭﺗﻤﻜﻨﺖ ﺃﺳﺒﺎﺑﻪ‪ ،‬ﻭﻳﺤﺘـﺎﺝ ﺇﻟـﻰ ﺍﺳـﺘﻔﺮﺍﻍ ُ ﱢ‬
‫ﻛﻠـﻲ"‪.‬‬
‫ﻭﺍﷲ ﺍﻟﻤﺴﺘﻌﺎﻥ‪.‬‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺯﺍﺩ ﺍﻟﻤﻌﺎﺩ )‪.(180/4‬‬

‫‪135‬‬
 ‫ﻓﺼﻞ‬
‫ﺃﻭﺭﺩ ﺍﻹﻣﺎﻡ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ﻛﺘﺎﺑﻪ ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ ﻋﺪﺩﺍ ﻣﻦ ﺍﻷﺑﻴﺎﺕ‬
‫ﺍﻟﺸﻌﺮﻳﺔ ﺍﻟﺘﻲ ﻳﺮﻭﻳﻬﺎ ﻋﻦ ﺃﺻـﺤﺎﺑﻬﺎ ﺑﺈﺳـﻨﺎﺩﻩ ﺇﻟـﻴﻬﻢ‪ ،‬ﻭﻫـﻲ ﺃﺑﻴـﺎﺕ‬
‫ً‬
‫ﺣـﺪﻳﺜﻴﺎ ﻣـﻦ‬ ‫ً‬
‫ﻛﺘﺎﺑـﺎ‬ ‫ﺭﺍﺋﻌﺔ ﻓـﻲ ﻣﻮﺿـﻮﻋﻨﺎ ﻫـﺬﺍ‪ ،‬ﻭﻟﻤـﺎ ﻛـﺎﻥ ﺍﻟﻜﺘـﺎﺏ‬
‫ﺃﺭﺑﻌــﺔ ﻋــﺸﺮ ﻣﺠﻠــﺪﺍ ﻳــﺼﻌﺐ ﻋﻠــﻰ ﺍﻟﻜﺜﻴــﺮﻳﻦ ﺍﻗﺘﻨــﺎﺅﻩ ﻓــﻀ ً ﻋــﻦ‬
‫ﺍﻟﻤﻄﺎﻟﻌﺔ ﻓﻴﻪ‪ ،‬ﺭﺃﻳﺖ ﺃﻥ ﺃﻧﺘﻘﻲ ﻣﻨﻬـﺎ ﺟﻤﻠـﺔ ﺃﻟﺤﻘﻬـﺎ ﺑﻜﺘـﺎﺑﻲ ﻫـﺬﺍ‪،‬‬
‫ﻭﺍﷲ ﺍﻟﻤﻮﻓﻖ‪.‬‬
‫)‪(1‬‬
‫‪ - 1‬ﺃﻧﺸﺪ ﻣﺤﻤﺪ ﺑﻦ ﻋﺎﻣﺮ ﺍﻟﺒﻠﺨﻲ‪:‬‬
‫ﺃﻳــﺎ ﻓــﺎﺭﺝ ﺍﻟﻬـــﻢ ﻋـــﻦ ﻧــﻮﺡ ﻭﺃﺳــﺮﺗﻪ‬
‫ﻭﺻــﺎﺣﺐ ﺍﻟﺤــﻮﺕ ﻣــﻮﻟﻰ ﻛــﻞ ﻣﻜـــﺮﻭﺏ‬
‫ﻭ ﻓـــﺎﻟﻖ ﺍﻟﺒﺤــــﺮ ﻋـــﻦ ﻣﻮﺳـــﻰ ﻭﺷـــﻴﻌﺘﻪ‬
‫ﻭﻣﺬﻫﺐ ﺍﻟﺤﺰﻥ ﻋـﻦ ﺫي ﺍﻟﺒﻴـﺖ ﻳﻌﻘـﻮﺏ‬
‫ﻭ ﺟﺎﻋـــــﻞ ﺍﻟﻨـــــﺎﺭ ﻹﺑﺮﺍﻫﻴـــــﻢ ﺑــــﺎﺭﺩﺓ‬
‫ﻭﺭﺍﻓـــﻊ ﺍﻟـــﺴﻘﻢ ﻋــــﻦ ﺃﻭﺻــــﺎﻝ ﺃﻳــــﻮﺏ‬
‫ﺇﻥ ﺍﻷﻃﺒـــــﺎء ﻻ ﻳﻐﻨــــﻮﻥ ﻋـــــﻦ ﻭﺻــــﺐ‬
‫ﺃﻧــﺖ ﺍﻟﻄﺒﻴــﺐ ﻃﺒﻴـــﺐ ﻏﻴـــﺮ ﻣﻐﻠـــﻮﺏ‬
‫ٓ‬
‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ )‪.(206 / 7‬‬

‫‪136‬‬
 ‫)‪(1‬‬
‫‪ - 2‬ﺃﻧﺸﺪ ﺃﺣﻤﺪ ﺑﻦ ﻳﺤﻴﻰ‪:‬‬
‫ﻭﻛــــﻞ ﻋــــﺴـﺮ ﻣﻌـــــﻪ ﻳــــﺴﺮ‬ ‫ﻣﻔﺘـــﺎﺡ ﺑـــﺎﺏ ﺍﻟﻔــــﺮﺝ ﺍﻟـــﺼﺒﺮ‬
‫ﻭﺍﻷﻣــﺮ ﻳــﺄﺗﻲ ﺑﻌـــﺪﻩ ﺍﻷﻣــﺮ‬ ‫ﻭﺍﻟــﺪﻫﺮ ﻻ ﻳﺒﻘــﻰ ﻋﻠــﻰ ﺣﺎﻟــﻪ‬
‫ﻳﻔﻨــﻰ ﻋﻠﻴﻬــﺎ ﺍﻟﺨﻴـــﺮ ﻭﺍﻟــﺸﺮ‬ ‫ﻭﺍﻟﻜﺮﻩ ﺗﻔﻨﻴﻪ ﺍﻟﻠﻴــﺎﻟﻲ ﺍﻟﺘـﻲ‬
‫ﻓﻴﻬـــﺎ ﺍﻟﻴـــﻮﻡ ﻭﺍﻟـــﺸﻬﺮ‬ ‫ﻳـــﺴ‬ ‫ﻭﻛﻴــﻒ ﻳﺒﻘــﻰ ﺣــﺎﻝ ﻣــﻦ ﺣﺎﻟــﻪ‬

‫**‬ ‫**‬ ‫**‬

‫)‪(2‬‬
‫‪ - 3‬ﻛﺎﻥ ﺍﻟﻘﺎﺳﻢ ﺑﻦ ﻣﺤﻤﺪ ﺑﻦ ﺟﻌﻔﺮ ﻳﻘﻮﻝ ﻛﺜﻴﺮﺍ‪:‬‬
‫ﺗﺮﻯ ﻟﻪ ﻓﺮﺟﺎ ﻣﻤﺎ ﺃﻟـﺢ ﺑـﻪ ﺍﻟـﺪﻫﺮ‬ ‫ﻋﺴﻰ ﻣﺎ ﺗﺮﻯ ﺃﻥ ﻻ ﻳـﺪﻭﻡ ﻭﺃﻥ‬
‫ﻟـﻪ ﻛــﻞ ﻳـﻮﻡ ﻓــﻲ ﺧﻠﻴﻘﺘــﻪ ﺃﻣــﺮ‬ ‫ﻋ‪/‬ــﺴﻰ ﻓﺮﺟــﺎ ﻳﺄﺗـــﻲ ﺑــﻪ ﺍﷲ ﺇﻧــﻪ‬
‫ﻗﻀﻰ ﺍﷲ ﺇﻥ ﺍﻟﻌﺴﺮ ﻳﺘﺒﻌﻪ ﻳـﺴﺮ‬ ‫ﺇﺫﺍ ﻻﺡ ﻋﺴﺮ ﻓـﺎﺭﺝ ﻳـﺴﺮﺍ ﻓﺈﻧـﻪ‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ )‪(207 / 7‬‬

‫)‪ (2‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ )‪.(207 / 7‬‬

‫‪137‬‬
‫‪ -4‬ﻗــﺎﻝ ﺇﺑــﺮﺍﻫﻴﻢ ﺑــﻦ ﻣــﺴﻌﻮﺩ‪ :‬ﻛــﺎﻥ ﺭﺟــﻞ ﻣــﻦ ﺗﺠــﺎﺭ ﺍﻟﻤﺪﻳﻨــﺔ‬
‫ﻳﺨﺘﻠــﻒ ﺇﻟــﻰ ﺟﻌﻔــﺮ ﺑــﻦ ﻣﺤﻤــﺪ ﻓﻴﺨﺎﻟﻄــﻪ ﻭﻳﻌﺮﻓــﻪ ﺑﺤــﺴﻦ‬
‫ﺍﻟﺤﺎﻝ‪ ،‬ﻓﺘﻐﻴـﺮﺕ ﺣﺎﻟـﻪ ﻓﺠﻌـﻞ ﻳـﺸﻜﻮ ﺫﻟـﻚ ﺇﻟـﻰ ﺟﻌﻔـﺮ ﺑـﻦ‬
‫)‪(1‬‬
‫ﻣﺤﻤﺪ ﻓﻘﺎﻝ ﺟﻌﻔﺮ‪:‬‬
‫ﻓﻘﺪ ﺃﻳﺴﺮﺕ ﻓﻲ ﺍﻟﺰﻣﻦ ﺍﻟﻄﻮﻳﻞ‬ ‫ﻭﺇﻥ ﺃﻋـﺴﺮﺕ ﻳﻮﻣـﺎ‬ ‫ﻓ ﺗﺠـ‬
‫ﻟﻌــــﻞ ﺍﷲ ﻳﻐﻨـــﻲ ﻋــــﻦ ﻗﻠﻴـــﻞ‬ ‫ﻭﻻ ﺗﻴــﺄﺱ ﻓــﺈﻥ ﺍﻟﻴـــﺄﺱ ﻛﻔــﺮ‬
‫ﻓـــــﺈﻥ ﺍﷲ ﺃﻭﻟـــــﻰ ﺑﺎﻟﺠﻤﻴــــﻞ‬ ‫ﻭﻻ ﺗﻈــﻦ ﺑﺮﺑــﻚ ﻇــﻦ ﺳـــﻮء‬

‫ﻗﺎﻝ‪ :‬ﻓﺨﺮﺟﺖ ﻣﻦ ﻋﻨﺪﻩ ﻭﺃﻧﺎ ﺃﻏﻨﻰ ﺍﻟﻨﺎﺱ‪.‬‬

‫**‬ ‫**‬ ‫**‬

‫‪ -5‬ﻗﺎﻝ ﻣﺤﻤﺪ ﺑﻦ ﺍﻟﺤﺴﻴﻦ‪ :‬ﺭﺃﻳـﺖ ﻣﺠﻨﻮﻧـﺎ ﻗـﺪ ﺃﻟﺠـﺄﻩ ﺍﻟـﺼﺒﻴﺎﻥ‬

‫ﺇﻟﻰ ﻣﺴﺠﺪ‪ ،‬ﻓﺠﺎء ﻓﻘﻌﺪ ﻓﻲ ﺯﺍﻭﻳـﺔ‪ ،‬ﻓﺘﻔﺮﻗـﻮﺍ ﻋﻨـﻪ ﻓﻘـﺎﻡ ﻭﻫـﻮ‬
‫)‪(2‬‬
‫ﻳﻘﻮﻝ‪:‬‬
‫ﻓﺄﺻﻌﺐ ﺍﻷﻣﺮ ﺃﺩﻧﺎﻩ ﻣﻦ ﺍﻟﻔﺮﺝ‬ ‫ﺇﺫﺍ ﺿـﺎﻕ ﺃﻣـﺮ ﻓﺎﻧﺘﻈـﺮ ﻓﺮﺟﺎ‬

‫**‬ ‫**‬ ‫**‬

‫)‪ (1‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ )‪(207/7‬‬

‫)‪ (2‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ )‪.(208/7‬‬

‫‪138‬‬
‫‪ -6‬ﺣﺪﺙ ﺍﻟﺤﺴﻴﻦ ﺑـﻦ ﻋﺒـﺪ ﺍﻟـﺮﺣﻤﻦ‪ :‬ﺃﻥ ﻭﺯﻳـﺮ ﺍﻟﻤﻠـﻚ ﻧﻔـﺎﻩ‬
‫ﺍﻟﻤﻠﻚ ﻟﻤﻮﺟﺪﺓ ﻭﺟﺪﻫﺎ ﻋﻠﻴﻪ‪ ،‬ﻓـﺎﻏﺘﻢ ﻟـﺬﻟﻚ ﻏﻤـﺎ ﺷـﺪﻳﺪﺍ‪ ،‬ﻓﺒﻴﻨﻤـﺎ‬
‫)‪(1‬‬
‫ﻫﻮ ﺫﺍﺕ ﻟﻴﻠﺔ ﻓﻲ ﻣﺴﻴﺮ ﻟﻪ‪ ،‬ﺇﺫ ﺃﻧﺸﺪﻩ ﺭﺟﻞ ﻛﺎﻥ ﻣﻌﻪ‪:‬‬
‫ﺣـــﺴﻨﺎ ﺃﻣـــﺲ ﻭﺳـــﻮﻯ ﺃﻭﺩﻙ‬ ‫ﺃﺣـــﺴﻦ ﺍﻟﻈـــﻦ ﺑـــﺮﺏ ﻋـــﻮﺩﻙ‬
‫ﻛﺎﻥ ﺑـﺎﻷﻣﺲ ﺳـﻴﻜﻔﻴﻚ ﻏـﺪﻙ‬ ‫ﺇﻥ ﺭﺑـــﺎ ﻛـــﺎﻥ ﻳﻜﻔﻴـــﻚ ﺍﻟـــﺬي‬

‫ﻗﺎﻝ‪ :‬ﻓﺴﺮﻯ ﻋﻨﻪ ﻓﺄﻣﺮ ﻟﻪ ﺑﻌﺸﺮﺓ ﺁﻻﻑ ﺩﺭﻫﻢ‪.‬‬

‫**‬ ‫**‬ ‫**‬
‫)‪(2‬‬
‫‪ -7‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺃﺑﻲ ﺍﻟﺪﻧﻴﺎ‪ :‬ﺃﻧﺸﺪﻧﻲ ﺭﺟﻞ ﻣﻦ ﻗﺮﻳﺶ‪:‬‬
‫ﺃﻳﺎﺩﻳــــﻪ ﺍﻟﺤﺪﻳﺜــــﺔ ﻭﺍﻟﻘﺪﻳﻤــــﺔ‬ ‫ﺃﻟﻢ ﺗﺮ ﺃﻥ ﺭﺑﻚ ﻟﻴـﺲ ﻳﺤـﺼﻰ‬
‫ﻳﻘﻴـﻢ ﻭﻣﺎ ﻫﻤﻮﻣـﻚ ﺑﺎﻟﻤﻘﻴﻤــﺔ‬ ‫ﺗﺴﻞ ﻋﻦ ﺍﻟﻬﻤﻮﻡ ﻓﻠـﻴﺲ ﺷـ‬
‫ﺇﻟﻴـــﻚ ﺑﻨﻈـــﺮﺓ ﻣﻨــــﻪ ﺭﺣﻴﻤــــﺔ‬ ‫ﻟﻌـــﻞ ﺍﷲ ﻳﻨﻈــــﺮ ﺑﻌــــﺪ ﻫــــﺬﺍ‬

‫**‬ ‫**‬ ‫**‬

‫‪ -8‬ﺃﻧﺸﺪﻧﻲ ﺃﺑﻮ ﺍﻟﺤﺴﻦ ﻋﻠـﻲ ﺑـﻦ ﺑﻜـﺮﺍﻥ ﺍﻟﻮﺍﺳـﻄﻲ ﻗـﺎﻝ‪ :‬ﺃﻧـﺸﺪﻧﺎ‬
‫)‪(3‬‬
‫ﻋﻠﻲ ﺑﻦ ﻣﻬﺪي ﻟﺒﻌﻀﻬﻢ‪:‬‬
‫ﻳﻜــــﻮﻥ ﻭﺭﺍءﻩ ﻓــــﺮﺝ ﻗﺮﻳـــﺐ‬ ‫ﻋــﺴﻰ ﺍﻟﻜــﺮﺏ ﺍﻟــﺬي ﺃﻣــﺴﻴﺖ‬
‫ﻓﻴﻪ‬
‫)‪ (1‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ )‪.(208/7‬‬
‫)‪ (2‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ )‪.(208/7‬‬
‫)‪ (3‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ )‪.(209/7‬‬

‫‪139‬‬
‫ﻭﻳﺄﺗـــﻲ ﺃﻫﻠــﻪ ﺍﻟﻨﺎﺋـــﻲ ﺍﻟﻐﺮﻳـﺐ‬ ‫ﻓﻴــﺄﻣﻦ ﺧــﺎﺋﻒ ﻭﻳﻔـــﻚ ﻋــﺎﻥ‬
‫ﺑﺤﺎﺟﺘﻨــــﺎ ﺗﺒــــﺎﺩﺭ ﺃﻭ ﺗــــﺆﻭﺏ‬ ‫ﻓﻴــﺎ ﻟﻴــﺖ ﺍﻟﺮﻳــﺎﺡ ﻣــﺴﺨـﺮﺍﺕ‬
‫ﻭﺗﺨﺒـــﺮ ﺃﻫﻠﻨـــﺎ ﻋﻨـــﺎ ﺍﻟﺠﻨــﻮﺏ‬ ‫ﻓﺘﺨﺒﺮﻧـــﺎ ﺍﻟـــﺸﻤـﺎﻝ ﺇﺫﺍ ﺃﺗﻴﻨــــﺎ‬
‫ﻓــــﺈﻥ ﻏــــﺪﺍ ﻟﻨﺎﻇــــﺮﻩ ﻗﺮﻳـــﺐ‬ ‫ﻓﺈﻥ ﻳﻚ ﺻﺪﺭ ﻫـﺬﺍ ﺍﻟﻴـﻮﻡ ﻟــﻲ‬
‫**‬ ‫**‬ ‫**‬
‫‪ -9‬ﻭﺃﻧﺸﺪﻧﻲ ﺳﺎﻟﻢ ﺑﻦ ﺍﻟﺤﺴﻴﻦ‪:‬‬
‫)‪(1‬‬

‫ﻣــﺎ ﻫــﻢ ﻋﺒـــﺪ ﻣــﻦ ﺍﻟـــﺪﻧﻴﺎ ﺑــﺬي ﺣـــﺰﻥ‬

‫ﺇﻻ ﻟﺬﻟــــــﻚ ﻣﻔﺘــــــﺎﺡ ﻣــــــﻦ ﺍﻟﻔـــــﺮﺝ‬
‫ﻟــﻮ ﻳﻤــﺲ ﺑــﺪﺍﺭ ﺍﻟﻬــﻢ ﻣﻔﺘــﺮﺵ ﺍﻟﺤــﺸﺎ‬
‫ﻣﺘﻔﻜــــﺮ ﻓــــﻲ ﻋﻈـــــﻢ ﻣــــﺎ ﻓﻴـــــﻪ ﻭﻟــــﺞ‬
‫ﻓﻠﻌـــﻞ ﺃﻥ ﻳـــﺄﺗﻲ ﺍﻟـــﺼﺒﺎﺡ ﺑﻨﻌﻤـــﺔ ﻣـــﻦ‬
‫ﺭﺑـــــﻪ ﻓﻴــــــﺮﺍﻩ ﻓﻴﻬــــــﺎ ﻗــــــﺪ ﺧــــــﺮﺝ‬

‫**‬ ‫**‬ ‫**‬

‫)‪(2‬‬
‫‪ -10‬ﻗﺎﻝ ﻋﺒﺪ ﺑﻦ ﺣﻤﻴﺪ ﻟﺮﺟﻞ ﻳﺸﻜﻲ ﺇﻟﻴﻪ ﺍﻟﻌﺴﺮﺓ ﻓﻲ ﺃﻣﻮﺭﻩ‪:‬‬
‫ﺃﻻ ﺃﻳﻬــﺎ ﺍﻟﻤــﺮء ﺍﻟــﺬي ﻓــﻲ ﻋــﺴﺮﻩ ﺃﺻــﺒﺢ‬
‫ﺇﺫﺍ ﺍﺷﺘﺪ ﺑﻚ ﺍﻷﻣﺮ ﻓ ﺗـﻨﺲ ﺃﻟـﻢ ﻧـﺸﺮﺡ‬

‫)‪ (1‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ )‪.(209/7‬‬

‫)‪ (2‬ﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ )‪.(209/7‬‬

‫‪140‬‬
 ‫ﺍﻷﺫﻛﺎﺭ ﻭﺍﻷﺩﻋﻴﺔ ﺍﻟﻨﺒﻮﻳﺔ ﺍﻟﺼﺤﻴﺤﺔ‬
‫)‪(1‬‬
‫ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺯﻭﺍﻝ ﺍﻟﻬﻢ ﻭﺍﻟﻜﺮﺏ‬

‫)ﻛﺜﻴﺮﺍ ﻭﺩﺍﺋﻤﺎ(‬ ‫■ ﺍﺳﺘﻐﻔﺮ ﺍﷲ ﺍﺳﺘﻐﻔﺮ ﺍﷲ‬

‫ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ِ‬ ‫ﺳﺒﺤﺎﻥ ﺍﷲ‬
‫■ ُ ْ َ َ‬
‫ً‬
‫ﺷﻴﺌﺎ‪.‬‬ ‫ﺭﺑﻰ ﻻ ُ ْ ِ ُ‬
‫ﺃﺷﺮﻙ ﺑﻪ‬ ‫ﺍﷲ َ ﱢ‬
‫ُ‬ ‫■‬
‫■ ﻻ ﺣﻮﻝ ﻭﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ‪.‬‬
‫ِ َ‬
‫ﺑﺮﺣﻤﺘﻚ ﺃﺳ ُ‬
‫ﺘﻐﻴﺚ‪.‬‬ ‫ﻗﻴﻮﻡ‬
‫ﺣﻰ ﻳﺎ َ ﱡ ُ‬
‫■ ﻳﺎ َ ﱡ‬
‫ﻣﻦ ﱠ ِ ِ َ‬
‫ﺍﻟﻈﺎﻟﻤﻴﻦ‪.‬‬ ‫ﻛﻨﺖ ِ َ‬
‫ﺳﺒﺤﺎﻧﻚ ﱢﺇﻧﻲ ُ ُ‬ ‫■ ﻻ َ ﺇﻟﻪ ﺇﻻ َ َ‬
‫ﺃﻧﺖ ُ ْ َ َ‬
‫■ ﺣــﺴﺒﻲ ﺍﷲ ﻻ ﺇﻟــﻪ ﺇﻻ ﻫــﻮ ﻋﻠﻴــﻪ ﺗﻮﻛﻠــﺖ ﻭﻫــﻮ ﺭﺏ ﺍﻟﻌــﺮﺵ‬
‫)ﺳﺒﻊ ﻣﺮﺍﺕ(‪.‬‬ ‫ﺍﻟﻌﻈﻴﻢ‪.‬‬
‫ﺃﺭﺟـﻮ‪َ ،‬ﻓـ َ ِ ْ ِ‬
‫ﺗﻜﻠﻨـﻲ ﺇﻟـﻰ َ ْ‬
‫ﻋـﻴﻦ‪،‬‬
‫ﻃﺮﻓـﺔ َ ْ ٍ‬
‫ﻧﻔـﺴﻲ َ ْ َ َ‬ ‫ﺭﺣﻤﺘـﻚ ُ‬ ‫ﱠُ ﱠ‬
‫ﺍﻟﻠﻬﻢ َ ْ َ َ َ‬ ‫■‬
‫ﻛﻠﻪ‪ ،‬ﻻ ﺇﻟﻪ ﺇﻻ ْ َ‬
‫ﺃﻧﺖ‪.‬‬ ‫ْ ِْ‬
‫ﻭﺃﺻﻠﺢ ﻟﻲ َﺷﺄﻧﻲ ُ ﱠ ُ‬
‫■ ﻻ ﺇﻟــﻪ ﺇﻻ ﺍﷲ ﺍﻟﺤﻠــﻴﻢ ﺍﻟﻜــﺮﻳﻢ ﺳــﺒﺤﺎﻥ ﺍﷲ ﻭﺗﺒــﺎﺭﻙ ﺍﷲ ﺭﺏ‬
‫ﺍﻟﻌﺮﺵ ﺍﻟﻌﻈﻴﻢ ﻭﺍﻟﺤﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﻟﻤﻴﻦ‪.‬‬

‫)‪ (1‬ﻭﻫﻲ ﺍﻟﺘﻲ ﺗﻘﺪﻡ ﺫﻛﺮﻫﺎ ﻭﺗﺨﺮﻳﺠﻬﺎ‪ ،‬ﺳﺮﺩﺗﻬﺎ ﻫﻨﺎ ﻟﻴﺴﻬﻞ ﺣﻔﻈﻬﺎ ﻭﺍﻟﺪﻋﺎء ﺑﻬﺎ‪.‬‬

‫‪141‬‬
‫ﺍﻟﻌــﺮﺵ‬ ‫ﺭﺏ‬
‫ﺍﷲ ﱡ‬
‫ﺇﻟــﻪ ﺇﻻ ُ‬ ‫ِ‬
‫ﺍﻟﺤﻠــﻴﻢ‪ ،‬ﻻ َ‬ ‫ﺍﷲ َ ِ‬
‫ِ‬ ‫ﺍﻟﻌﻈــﻴﻢ َ ُ‬
‫ُ‬ ‫ﺇﻟــﻪ ﺇﻻ ُ‬
‫■ ﻻ َ‬
‫ﺍﻷﺭﺽ‬
‫ﻭﺭﺏ ْ‬ ‫ـﺴﺒﻊ‪ َ ،‬ﱡ‬ ‫ﺭﺏ ﺍﻟـ ﱠ َ ِ‬ ‫َ ِ‬
‫ـﺴﻤﻮﺍﺕ ﺍﻟـ ﱠ ْ‬ ‫ﺍﷲ َ ﱡ‬
‫ـﻴﻢ‪ ،‬ﻻ ﺇﻟـ َـﻪ ﺇﻻ ُ‬
‫ﺍﻟﻌﻈـ ُ‬
‫ﺍﻟﻜﺮﻳﻢ‪.‬‬
‫ﺍﻟﻌﺮﺵ َ ِ ُ‬
‫ﺭﺏ َ ْ ِ‬ ‫َ ﱡ‬
‫■ ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻬﻢ ﻭﺍﻟﺤﺰﻥ‪ ،‬ﻭﺃﻋﻮﺫ ﺑﻚ ﻣﻦ ﺍﻟﻌﺠﺰ‬
‫ﻭﺍﻟﻜﺴﻞ‪ ،‬ﻭﺃﻋﻮﺫ ﺑﻚ ﻣـﻦ ﺍﻟﺠـﺒﻦ ﻭﺍﻟﺒﺨـﻞ‪ ،‬ﻭﺃﻋـﻮﺫ ﺑـﻚ ﻣـﻦ‬
‫ﺍﻟﺪﻳﻦ ﻭﻗﻬﺮ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻏﻠﺒﺔ ﱠ‬
‫ﺭﺏ ﺍﻟﺴﻤﺎﻭﺍﺕ ﺍﻟﺴﺒﻊ ﻭﺭﺏ ﺍﻟﻌـﺮﺵ‬
‫■ ﺃﺳﺄﻟﻚ ﺑ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ‪ّ ،‬‬
‫ﺍﻟﻌﻈــﻴﻢ‪ ،‬ﻭﺃﺳــﺄﻟﻚ ﺑ ـ ﺇﻟــﻪ ﺇﻻ ﺃﻧــﺖ ﺭﺏ ﺍﻟــﺴﻤﺎﻭﺍﺕ ﺍﻟــﺴﺒﻊ‬
‫ﻗﺪﻳﺮ‪.‬‬ ‫ﻭﺍﻷﺭﺿﻴﻦ ﺍﻟﺴﺒﻊ ﻭﻣﺎ ﻓﻴﻬﻦ‪ّ ،‬ﺇﻧﻚ ﻋﻠﻰ ﻛﻞ ﺷ‬
‫■ ﺍﻟﻠﻬﻢ ﺇﻧﻲ ﻋﺒﺪﻙ ﻭﺍﺑﻦ ﺃﻣﺘﻚ‪ ،‬ﻧﺎﺻﻴﺘﻲ ﻓـﻲ ﻳـﺪﻙ‪ ،‬ﻣـﺎﺽ ﻓـﻲ‬
‫ﺣﻜﻤــﻚ‪ ،‬ﻋــﺪﻝ ﻓــﻲ ﻗــﻀﺎﺋﻚ‪ ،‬ﺃﺳــﺄﻟﻚ ﺑﻜــﻞ ﺍﺳــﻢ ﻫــﻮ ﻟــﻚ‪،‬‬
‫ﺳﻤﻴﺖ ﺑﻪ ﻧﻔﺴﻚ‪ ،‬ﺃﻭ ﺃﻧﺰﻟﺘﻪ ﻓﻲ ﻛﺘﺎﺑﻚ‪ ،‬ﺃﻭ ﻋﻠﻤﺘﻪ ﺃﺣـﺪﺍ ﻣـﻦ‬
‫ﺧﻠﻘﻚ‪ ،‬ﺃﻭ ﺍﺳﺘﺄﺛﺮﺕ ﺑـﻪ ﻓـﻲ ﻋﻠـﻢ ﺍﻟﻐﻴـﺐ ﻋﻨـﺪﻙ‪ ،‬ﺃﻥ ﺗﺠﻌـﻞ‬
‫ﺍﻟﻘﺮﺁﻥ‪ :‬ﺭﺑﻴﻊ ﻗﻠﺒﻲ‪ ،‬ﻭﺟ ء ﺣﺰﻧﻲ‪ ،‬ﻭﺫﻫﺎﺏ ﻫﻤﻲ‪.‬‬

‫■ ﺍﻟﺼ ﺓ ﻋﻠﻰ ﺍﻟﻨﺒﻲ )ﻛﺜﻴﺮﺍ ﻭﺩﺍﺋﻤﺎ( ﺑﺈﺣﺪﻯ ﺍﻟﺼﻴﻎ ﺍﻟﺘﺎﻟﻴﺔ‪:‬‬

‫‪ -‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻤﺪ‪.‬‬

‫‪-‬‬
‫ﺃﻭ‪ :‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺃﺯﻭﺍﺟﻪ ﻭﺫﺭﻳﺘﻪ ﻛﻤﺎ ﺻـﻠﻴﺖ ﻋﻠـﻰ‬

‫‪142‬‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﺑﺎﺭﻙ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺃﺯﻭﺍﺟﻪ ﻭﺫﺭﻳﺘﻪ ﻛﻤﺎ ﺑﺎﺭﻛـﺖ ﻋﻠـﻰ‬
‫ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻧﻚ ﺣﻤﻴﺪ ﻣﺠﻴﺪ‪.‬‬
‫‪-‬‬
‫ﺃﻭ‪ :‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﻣﺤﻤﺪ ﻛﻤـﺎ ﺻـﻠﻴﺖ ﻋﻠـﻰ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﻭﻋﻠﻰ ﺁﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺇﻧﻚ ﺣﻤﻴﺪ ﻣﺠﻲ ﺍﻟﻠﻬﻢ ﺑـﺎﺭﻙ ﻋﻠـﻰ‬
‫ﻣﺤﻤﺪ ﻭﻋﻠﻰ ﺁﻝ ﻣﺤﻤﺪ ﻛﻤـﺎ ﺑﺎﺭﻛـﺖ ﻋﻠـﻰ ﺇﺑـﺮﺍﻫﻴﻢ ﻭﻋﻠـﻰ ﺁﻝ‬
‫ﺇﺑﺮﺍﻫﻴﻢ ﺇﻧﻚ ﺣﻤﻴﺪ ﻣﺠﻴﺪ‪.‬‬
‫**‬ ‫**‬ ‫**‬

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144
 ‫ﺍﻟﺨﺎﺗﻤــﺔ‬

‫ﺍﻟﺤﻤﺪﷲ ﺍﻟـﺬي ﺑﻨﻌﻤﺘـﻪ ﺗـﺘﻢ ﺍﻟـﺼﺎﻟﺤﺎﺕ‪ ،‬ﻭﺑﺘﻮﻓﻴﻘـﻪ ﻳﺒﻠـﻎ‬

‫ﺍﻟﻤﺮء ﺍﻟﻐﺎﻳﺎﺕ ﻭﻳﺤﻘﻖ ﺍﻟﻤﺮﺍﺩﺍﺕ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ‪:‬‬
‫ﻓﺒﻌﺪ ﺍﻟﺘﻄﻮﺍﻑ ﻋﻠﻰ ﺭﺑﻮﻉ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺍﻟـﻮﺟﻴﺰ‪ ،‬ﻭﺍﻗﺘﻄـﺎﻑ‬
‫ﻣﺎ ﻓﻴﻪ ﻣﻦ ﻫﺪي ﻧﺒﻮي ﺟﻠﻴﻞ ﻋﺰﻳﺰ‪ ،‬ﻳﻜﻮﻥ ﺍﻟﻘﺎﺭﺉ ﻗـﺪ ﻋﻠـﻢ ﺃﻥ‬
‫ﻳـﺸﺘﺮﻯ ﻭﻳﻮﻫـﺐ‪ ،‬ﻭﺇﻧﻤـﺎ ﻫـﻲ ﺗﺮﺑﻴـﺔ‬ ‫ﺍﻟﺴﻌﺎﺩﺓ ﻟﻴﺲ ﺃﻣﺮﺍ ﻣﺎﺩﻳـﺎ ُ ْ‬
‫ﺟﻤﻠـــﺔٍ ﻣـــﻦ ﺍﻷﻗـــﻮﺍﻝ ﻭﺍﻷﻓﻌـــﺎﻝ ﻭﺍﻟﻌـــﺎﺩﺍﺕ‬ ‫ﻟﻠـــﻨﻔﺲ ﻋﻠـــﻰ ُ ْ‬
‫ﻭﺍﻟﻤﻌﺘﻘــﺪﺍﺕ ﻭﺍﻟــﺴﻠﻮﻛﻴﺎﺕ ﺍﻟﺘــﻲ ﻣﺘــﻰ ﻣــﺎ ﺃﻟﻔﺘﻬــﺎ ﻭﺗﻌﻮﺩﺗﻬــﺎ‬
‫ﻭﺻــﺎﺭﺕ ﺟــﺰء ﻣــﻦ ﺷﺨــﺼﻴﺘﻬﺎ؛ ﻧﺎﻟــﺖ ﺍﻟــﺴﻌﺎﺩﺓ ﻣــﻦ ﺃﻭﺳــﻊ‬
‫ﺃﺑﻮﺍﺑﻬﺎ‪ ،‬ﻭﺻﺎﺭﺕ ﺗﺮﻯ ﻛﻞ ﻣﺎ ﻓﻲ ﺍﻟﻮﺟﻮﺩ ﺟﻤﻴ ‪ ،‬ﻷﻧﻬﺎ ﺗﻜﻮﻥ‬
‫ﻧﻔﺴﺎ ﺭﺑﺎﻧﻴﺔ‪ ،‬ﺗﻌﻴﺶ ﻣﻊ ﺍﷲ ﻭﻷﺟﻞ ﺍﷲ ﻭﻭﻓﻖ ﻣﻨﻬﺞ ﺍﷲ‪ ،‬ﻭ]ﺍﷲ‬
‫ﺟﻤﻴﻞ ﻳﺤﺐ ﺍﻟﺠﻤﺎﻝ[)‪ ،(1‬ﻓﻤﻦ ﻛﺎﻥ ﻣﻌﻪ ﻓﻜﻴﻒ ﻻ ﻳﺮﻯ ﺍﻟﻮﺟﻮﺩ‬
‫ﺟﻤﻴ ؟!‬
‫ﻭﻟﻴﺴﺖ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ﻭﺍﻟﻤﻔـﺎﻫﻴﻢ ﺍﻟـﺸﺮﻋﻴﺔ ﻣﺤـﺼﻮﺭﺓ‬
‫ﺑﻤﺎ ﺫﻛﺮ ﻓﻲ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﺑﻞ ﻫﻲ ﺃﻋﻈﻢ ﻭﺃﻭﺳﻊ ﺑﻜﺜﻴﺮ‪ ،‬ﻭﻟﻌـﻞ‬

‫)‪ (1‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(91‬‬

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‫ﺍﷲ ﺟﻞ ﻭﻋ ﻳﺘﻴﺢ ﻟﻨـﺎ ﻓﺮﺻـﺎ ﻗﺎﺩﻣـﺔ ﻧـﺴﺘﻘﻲ ﻓﻴﻬـﺎ ﻣـﻦ ﻣﻌـﻴﻦ‬
‫ﺳﻴﺮﺓ ﺍﻟﻨﺒﻲ ﺍﻟﻜﺮﻳﻢ ﻭﺳﻨﺘﻪ‪ ،‬ﻣﺎ ﻳﻜﻤﻞ ﻣﺎ ﺑﺪﺃﻧﺎﻩ ﻫﻨﺎ‪ ،‬ﺑـﻞ ﻭﻣـﻦ‬
‫ﺳــﻴﺮ ﺍﻷﻧﺒﻴــﺎء ﻭﺍﻟﺮﺳــﻞ ﻋﻠــﻴﻬﻢ ﺟﻤﻴﻌــﺎ ﺃﻓــﻀﻞ ﺍﻟــﺼ ﺓ ﻭﺃﺗــﻢ‬
‫ﺍﻟــﺴ ﻡ‪ ،‬ﻭﻗــﺪ ﺟــﺎء ﻓــﻲ ﺷــﻌﺐ ﺍﻹﻳﻤــﺎﻥ ﻟﻠﺒﻴﻬﻘــﻲ )‪ (205/7‬ﺃﻥ‬
‫ﻣﻮﺳــﻰ ﻋﻠﻴــﻪ ﺍﻟــﺴ ﻡ ﻗــﺎﻝ ﻟﺮﺑــﻪ ﻳﻮﻣــﺎ‪ :‬ﻳــﺎ ﺭﺏ ﺃﺭﺃﻳــﺖ ﺇﺑــﺮﺍﻫﻴﻢ‬
‫ﺃﻋﻄﻴﺘﻬﻢ؟ ﻗﺎﻝ‪ :‬ﺇﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻟﻢ ﻳﻌـﺪﻝ‬ ‫ﻭﺇﺳﺤﺎﻕ ﻭﻳﻌﻘﻮﺏ ﺃي ﺷ‬
‫ﺑﻲ ﺷﻴﺌﺎ ﺇﻻ ﺍﺧﺘﺎﺭﻧﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﺇﻥ ﺇﺳﺤﺎﻕ ﺟﺎﺩ ﻟﻲ ﺑﻨﻔﺴﻪ ﻓﻬﻮ ﻋﻠـﻰ‬
‫ﻣﺎ ﺳﻮﺍﻩ ﺃﺟﻮﺩ‪ ،‬ﻭﺃﻣﺎ ﻳﻌﻘﻮﺏ ﻓﻤﺎ ﺍﺑﺘﻠﻴﺘﻪ ﺑﺒ ء ﺇﻻ ﺍﺯﺩﺍﺩ ﺑـﻲ ﺣـﺴﻦ‬
‫ﺍﻟﻈﻦ‪.‬‬
‫ﻓﻬﺆﻻء ﻗﺪﻭﺍﺗﻨﺎ ﺍﻟﺘﻲ ﺃﺭﺍﺩ ﺍﷲ ﻣﻨﺎ ﺍﻟﺘﺄﺳﻲ ﺑﻬﺎ‪ ،‬ﻭﺇﻥ ﻧﺒﻴﻨﺎ ﻣﺤﻤﺪﺍ‬
‫؜ ﻋﻠﻰ ﺭﺃﺱ ﺍﻟﻘﺎﺋﻤﺔ‪ ،‬ﺑـﻞ ﺧﻴـﺮ ﺗﻠـﻚ ﺍﻟﻘـﺪﻭﺍﺕ ﻋﻠـﻰ ﺍﻹﻃـ ﻕ‪،‬‬
‫ﻭﺇﻥ ﻫﺬﺍ ﺍﻟﻌﻤﻞ‪ ،‬ﻟﻬـﻮ ﻣﺤﺎﻭﻟـﺔ ﻣﺘﻮﺍﺿـﻌﺔ ﻟﺘﻘﺮﻳـﺐ ﺗﻠـﻚ ﺍﻟﻘـﺪﻭﺍﺕ‬
‫ﻭﺑﻴﺎﻥ ﻋﻈﻴﻢ ﻓﻀﻠﻬﻢ ﻭﺃﺛﺮﻫﻢ‪ ،‬ﺃﻟﺤﻘﻨﺎ ﺍﷲ ﺑﺮﻛﺎﺑﻬﻢ ﺩﻧﻴﺎ ﻭﺁﺧﺮﺓ‪.‬‬
‫ﻭﺧﺘﺎﻣﺎ‪ ،‬ﺃﺳﺄﻝ ﺍﷲ ﻟـﻲ ﻭﻟﺠﻤﻴـﻊ ﻣـﻦ ﻗـﺮﺃ ﻛﺘـﺎﺑﻲ ﻫـﺬﺍ ﺍﻧـﺸﺮﺍﺡ‬
‫ﺻﺪﺭﻩ‪ ،‬ﻭﺍﻧﻔﺮﺍﺝ ﺃﺳـﺎﺭﻳﺮﻩ‪ ،‬ﻭﺯﻭﺍﻝ ﻫﻤـﻪ‪ ،‬ﻭﺫﻫـﺎﺏ ﻏﻤـﻪ‪ ،‬ﻭﺗﻨﻔـﻴﺲ‬
‫ﻛﺮﺑــﻪ‪ ،‬ﻭﺃﻥ ُﻳـ ْ ِ‬
‫ـﻨﻌﻢ ﻋﻠﻴﻨــﺎ ﻭﺟﻤﻴــﻊ ﺍﻟﻤــﺴﻠﻤﻴﻦ ﺑﺨﻴــﺮ ﺣــﺎﻝ ﻭﻣﻘــﺎﻝ‬
‫ﻭﻓﻌﺎﻝ ﻭﺧﺼﺎﻝ ﻭﺧ ﻝ ﻭﻣﻨﺎﻝ ﻭﻣﺂﻝ‪.‬‬
‫ﺍﻟﻤﺆﻟﻒ ﻓﻲ‬
‫‪ 4‬ﺭﻣﻀﺎﻥ ‪2016‬ﻡ‬

‫‪146‬‬
‫‪5 .................................................‬‬ ‫ﺍﻟﻤﻘﺪﻣﺔ‬
‫ﺍﻟﺪﻧﻴـﺎ ‪11....................................‬‬ ‫)‪ (1‬ﺣﻴـﺰﺕ ﻟـﻪ‬
‫‪14....................................‬‬ ‫)‪ (2‬ﺇﻟـﻰ ﻣــﻦ ﺗﻨﻈــﺮ؟‬
‫‪18.................................‬‬ ‫)‪ (3‬ﺃﻣﺴـﻚ ﺑﻌـﺾ ﻣﺎﻟـﻚ‬
‫ﻣﺤﺴﻮﺩ ‪23.................................‬‬ ‫)‪ (4‬ﻛﻞ ﺫي ﻧﻌﻤﺔ‬
‫‪26.....................................‬‬ ‫)‪ (5‬ﻓﺎﻟـﻚ ﻣـﻦ ﻓﻴـﻚ‬
‫‪29.........................................‬‬ ‫ﻧﺴﻲ‬
‫)‪ (6‬ﺑﻞ ﻫﻮ ُ ﱢ‬
‫ﻳﺮﻳﺒـــﻚ ‪31.....................................‬‬
‫ﺩﻉ ﻣــﺎ ُ ُ‬
‫)‪ْ َ (7‬‬
‫ﺃﻋﻂ ﻛﻞ ﺫي ﺣﻖ ﺣﻘﻪ ‪33................................‬‬ ‫)‪ِ (8‬‬
‫ﺃﺫﺍﻫـﻢ ‪37...................................‬‬ ‫)‪ (9‬ﻳﺼﺒـﺮ ﻋﻠـﻰ‬
‫َﺃﺣﺪ ‪40..............................‬‬‫ﻋﻦ‬
‫ﺃﺣﺪ ْ‬‫ﻳﺒﻠﻐﻨﻲ َ ٌ‬
‫)‪ (10‬ﻻ ُ َ ﱢ ُ‬
‫ﻋﻠﻴﻬﻢ ﱢ ْ‬
‫ﺍﻟﺮﻓﻖ ‪42..................................‬‬ ‫ِ‬ ‫)‪َ َ ْ َ (11‬‬
‫ﺃﺩﺧﻞ‬
‫ﺇﻟﻴـﻚ ‪46..................................‬‬ ‫)‪ (12‬ﻭﺍﻟﺸـﺮ ﻟﻴـﺲ‬
‫ﺃﺧﻴﻚ ‪51.......................‬‬ ‫)‪ (13‬ﺻﺪﻕ ﺍﷲ‪ ..‬ﻭﻛﺬﺏ ﺑﻄﻦ‬

‫‪147‬‬
‫‪57.........................‬‬ ‫)‪ (14‬ﺃﻗﻴﻠﻮﺍ ﺫﻭي ﺍﻟﻬﻴﺌﺎﺕ ﻋﺜﺮﺍﺗﻬﻢ‬
‫ﺷﻴﻄﺎﻧﺔ ‪61.................................‬‬ ‫)‪ (15‬ﺷﻴﻄﺎﻥ ﻳﺘﺒﻊ‬
‫ﺣﻔﻈﻪ ‪64...............................‬‬ ‫)‪ (16‬ﺇﺫﺍ ﺍﺳﺘﻮﺩﻉ ﺷﻴﺌﺎ‬
‫‪68....................................‬‬ ‫)‪ (17‬ﻟﻴﻐﺎﻥ ﻋﻠﻰ ﻗﻠﺒﻲ‬
‫‪71...............................‬‬ ‫ﺧﺐء ﻣﻦ ﻋﻤﻞ ﺻﺎﻟﺢ‬
‫)‪ٌ ْ َ (18‬‬
‫‪76.......................................‬‬ ‫)‪ (19‬ﻟﻚ ﻣﺎ ﻧﻮﻳﺖ‬
‫ﺃﻭﻣﺮ ﺃﻥ ﺃﻧﻘﺐ ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ ‪80.......................‬‬ ‫ُ‬
‫)‪ (20‬ﻟﻢ ْ َ‬
‫ﺑﻪ ﻧﺴﺒﻪ ‪83...................................‬‬ ‫)‪ (21‬ﻟﻢ ُﻳﺴ‬
‫! ‪87......................................‬‬ ‫)‪ (22‬ﺗﺮﺿﻮﻥ ﺩﻳﻨﻪ‬
‫ﺍﻟــﺪﻡ ‪91......................................‬‬ ‫)‪ (23‬ﻣﺠـــﺮﻯ‬
‫ﺍﻟﺠﻤﺮ ‪93................................‬‬ ‫)‪ (24‬ﻛﺎﻟﻘﺎﺑﺾ ﻋﻠﻰ‬
‫ﺍﻟﻌﺸﻴﺮﺓ ‪97...................................‬‬ ‫)‪ْ ِ (25‬ﺑﺌﺲ ﺃﺧﻮ‬

‫‪102‬‬ ‫ﺯﻭﺍﻝ ﺍﻟﻬﻢ ﻓﻲ ﺍﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ‪..........................‬‬

‫‪103‬‬ ‫)‪ (1‬ﺍﻻﻗﺘﺼﺎﺭ ﻋﻠﻰ ﻫﻢ ﺍﻵﺧﺮﺓ‪........................... :‬‬
‫‪105‬‬ ‫)‪ (2‬ﻣﻌﺮﻓﺔ ﻓﻮﺍﺋﺪ ﺍﻟﻬﻤﻮﻡ ‪.................................‬‬
‫‪105‬‬ ‫ﺗﻜﻔﻴﺮ ﺍﻟﺬﻧﻮﺏ ‪.....................................‬‬
‫‪107‬‬ ‫)‪ (3‬ﺃﺩﻋﻴﺔ ﺯﻭﺍﻝ ﺍﻟﻬﻤﻮﻡ ‪.................................‬‬
‫‪123‬‬ ‫)‪ (4‬ﻟﺰﻭﻡ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻭﻣﺪﺍﻭﻣﺔ ﺍﻟﺼ ﺓ ﻋﻠﻰ ﺍﻟﻨﺒﻲ ‪............‬‬

‫‪148‬‬
‫‪126‬‬ ‫)‪ (5‬ﻛﺜﺮﺓ ﻗﺮﺍءﺓ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﻳﻢ ﻳﻮﻣﻴﺎ ‪......................‬‬
‫‪127‬‬ ‫ﻟﻠﺼ ﺓ ‪............................‬‬ ‫)‪ (7)(6‬ﺍﻟﺼﺒﺮ ﻭﺍﻟﻔ‬
‫‪133‬‬ ‫)‪ (8‬ﺍﻟﺠﻬﺎﺩ ]ﺍﻟﺤﻖ[ ‪.....................................‬‬
‫‪134‬‬ ‫)‪ (9‬ﻋﺒﺎﺩﺍﺕ ﻣﺎ ﺑﻴﻦ ﺍﻟﺼ ﺗﻴﻦ ‪...........................‬‬
‫‪136‬‬ ‫ﻓﺼﻞ‪ :‬ﺃﺑﻴﺎﺕ ﻓﻲ ﺍﻟﻬﻢ ﻳﺮﻭﻳﻬﺎ ﺍﻟﺒﻴﻬﻘﻲ ﻓﻲ ُﺷﻌﺐ ﺍﻹﻳﻤﺎﻥ ‪...‬‬
‫‪141‬‬ ‫ﻣﺴﺮﺩ‪ :‬ﺍﻷﺫﻛﺎﺭ ﻭﺍﻷﺩﻋﻴﺔ ﺍﻟﻮﺍﺭﺩﺓ ﻓﻲ ﺯﻭﺍﻝ ﺍﻟﻬﻢ ﻭﺍﻟﻜﺮﺏ ‪....‬‬
‫‪145‬‬ ‫ﺍﻟﺨﺎﺗﻤــﺔ ‪.............................................‬‬

‫*‬ ‫*‬ ‫*‬

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 ‫ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﺇﻫﺪﺍﺀ ﻣﻦ‬

‫‪ ‬‬
‫ﻫـ‪2016/‬ﻡ‬ ‫ﺭﻣﻀﺎﻥ ‪1437‬‬

‫ﺑﺎﻟﺘﻌﺎﻭﻥ ﻣﻊ‬
‫ﻣﺴﺠﺪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﻋﺒﺪ ﺍﻟﻤﺤﺴﻦ ﺍﻟﺮﺍﺷﺪ‬

‫ﺟﺰﺍﻫﻢ ﺍﷲ ﺧﻴﺮﺍ‪.‬‬

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