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ﺃﺩﺭﻛﻴﲏ ﻳﺎ ﺳﻠﻤﻰ !
ﻣﺸﺖ ﺍﳊﺎﺟﺔ ﻓﺎﻃﻤﺔ ﻋﻠﻰ ﺃﻃﺮﺍﻑ ﺃﺻﺎﺑﻌﻬﺎ ﳓﻮ ﻏﺮﻓﺔ ﺳﻠﻤﻰ ،ﰒ ﻓﺘﺤﺖ ﺍﻟﺒـﺎﺏ ﺑﺮﻓـﻖ ،ﻭ ﺃﻃﻠـﺖ
ﺑﺮﺃﺳﻬﺎ ﺍﻟﺬﻱ ﺍﻣﺘﻸ ﺷﻌﲑﺍﺕ ﺑﻴﻀﺎﺀ ،ﺗﻨﺒﺊ ﻋﻦ ﻋﺮﻭﺱ ﻗﺎﺩﻣﺔ ﻭ ﺟﺪﺓ ﻣﻨﺘﻈﺮﺓ .
) -ﰲ ﺇﺷﻔﺎﻕ ( ﻟﻘﺪ ﺳﻬﺮﻧﺎ ﺃﻣﺲ ﻛﺜﲑﺍ ﰲ ﺗﺮﺗﻴﺐ ﺍﳊﻘﺎﺋﺐ ،ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻨﺎﻣﻲ ﺃﻛﺜﺮ.
-ﻛﺄﻥ ﻫﻨﺎﻙ ﻣﺎ ﺳﻴﺸﻐﻞ ﺑﺎﱄ ﻏﲑﻙ ﺇﺫﺍ ﺧﻼ ﻣﻨﻚ ! )ﺗﻀﺤﻜﺎﻥ ( ﺣﺴﻨﺎ ،ﻟﻘﺪ ﺻـﻠﻴﺖ ﺃﻧـﺎ ﻭ
ﺳﺄﺫﻫﺐ ﻷﻋﺪ ﺍﻟﻐﺪﺍﺀ ،ﺟﻬﺰﻱ ﻧﻔﺴﻚ ﻟﻨﺨﺮﺝ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻌﺼﺮ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﻟﻨﻘﻞ ﺣﻘﺎﺋﺒﻚ ﺇﱃ
-ﺃﻧﺎ ﺳﺄﺟﻴﺒﻪ ،ﺃﻛﻤﻠﻲ ﺃﻧﺖ ﺻﻼﺗﻚ ) .ﺗﺬﻫﺐ ﺍﳊﺎﺟﺔ ﻓﺎﻃﻤﺔ ﻟﻠﺮﺩ ﻋﻠﻰ ﺍﻟﺒﺎﺏ ،ﻓﺘﻈﻬﺮ ﺷـﺎﺑﺔ
ﺭﻗﻴﻘﺔ ،ﻣﺼﻔﺮﺓ ﺍﻟﻮﺟﻪ ،ﺗﻠﺒﺲ ﻋﺒﺎﺀﺓ ﺳﻮﺩﺍﺀ ،ﻭ ﻳﻨﺒﺊ ﻫﻨﺪﺍﻣﻬﺎ ﻋﻦ ﻋﺠﻠﺘﻬﺎ (
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) -ﻣﻨﺪﻫﺸﺔ ﻣﻦ ﻣﻨﻈﺮﻫﺎ ( ﻣﻦ ؟ ﻣﻴﺴﻮﻥ ؟ ﺃﻫﻼ ﻭ ﺳﻬﻼ ،ﺃﻫﻼ ﻳﺎ ﺍﺑﻨﱵ ،ﺗﻔﻀﻠﻲ .
) -ﰲ ﻧﻈﺮﺓ ﻛﺴﲑﺓ ( ﺳﺎﳏﻴﲏ ﻳﺎ ﺧﺎﻟﱵ ﻋﻠﻰ ﺯﻳﺎﺭﰐ ﺍﳌﻔﺎﺟﺌﺔ ،ﻟﻜﻨﲏ ﺃﺭﻳﺪ ﺳﻠﻤﻰ ﰲ ﺃﻣﺮ ﻫـﺎﻡ ،
ﻫﻞ ﻫﻲ ﻣﻮﺟﻮﺩﺓ ؟
) -ﺗﻔﺘﺢ ﳍﺎ ﺍﻟﺒﺎﺏ ( ﻧﻌﻢ ،ﺗﻔﻀﻠﻲ ﻳﺎ ﺍﺑﻨﱵ ،ﺇﺎ ﺗﺼﻠﻲ ﺍﻟﻈﻬﺮ ﻭ ﺳﺘﱰﻝ ﺣﺎﻻ .ﻫﻴﺎ ﺍﺩﺧﻠـﻲ ﻳـﺎ
ﻣﻴﺴﻮﻥ .
) -ﻻ ﺗﻘﻮﻯ ﻋﻠﻰ ﻛﺒﺢ ﻋﻮﺍﻃﻔﻬﺎ ،ﻓﺘﺪﻣﻊ ﻋﻴﻨﺎﻫﺎ ( ﺃﺭﺟﻮﻙ ﻳﺎ ﺧﺎﻟﱵ ،ﺃﺭﻳﺪ ﺳﻠﻤﻰ !
) -ﺗﻨﻬﺾ ﻣﻦ ﻓﻮﺭﻫﺎ ﻣﺘﻌﺠﺒﺔ ( ﺣﺎﻻ ﻳﺎ ﺣﺒﻴﺒﱵ ،ﺳﺄﻧﺎﺩﻱ ﺳﻠﻤﻰ ﻭ ﺃﻋﺪ ﻟﻚ ﺷـﻴﺌﺎ ﺗـﺸﺮﺑﻴﻨﻪ )
ﺗﺴﺮﻉ ﺻﺎﻋﺪﺓ ﻟﻐﺮﻓﺔ ﺳﻠﻤﻰ ( ﻳﺎ ﺭﺏ ﺍﺳﺘﺮ ! ) ﺗﻄﺮﻕ ﺍﻟﺒﺎﺏ ﰒ ﺗﻔﺘﺢ ،ﻓﺘﺠﺪ ﺳﻠﻤﻰ ﻗﺪ ﺳﻠﻤﺖ
-ﺻﻔﺎﺀ ؟
) -ﻣﻨﺪﻫﺸﺔ( ﻣﻴﺴﻮﻥ ؟! ﻣﻴﺴﻮﻥ ﺍﻟﱵ ﺗﺮﻛﺖ ﺩﺭﺍﺳﺘﻬﺎ ﻟﺘﺘﺰﻭﺝ ﻣﻦ ﺯﻣﻴﻠﻬﺎ ﺍﻟﺬﻱ ﺃﺣﺒﺘﻪ؟
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) -ﺗﻮﻣﺊ ﺑﺮﺃﺳﻬﺎ ﺃﻥﹾ ﻧﻌﻢ ( ﺃﺳﺮﻋﻲ ﺇﻟﻴﻬﺎ ﻳﺎ ﺍﺑﻨﱵ ،ﺇﺎ ﺗﺒﻜﻲ ﻭ ﻭﺟﻬﺎ ﺷـﺎﺣﺐ ،ﻻ ﺭﻳـﺐ ﺃﻥ
-ﺃﺳﺮﻋﻲ ﻳﺎ ﺍﺑﻨﱵ ،ﻋﺴﻰ ﺍﷲ ﻳﻔﺮﺝ ﻛﺮﺎ ﻋﻠﻰ ﻳﺪﻳﻚ ) ﺗﻨﺼﺮﻑ ( ﺳﺄﺫﻫﺐ ﺃﻧﺎ ﻹﻋﺪﺍﺩ ﺍﻟﻌﺼﲑ.
) -ﺗﱰﻝ ﺳﻠﻤﻰ ﺍﻟﺪﺭﺝ ﻣﺴﺮﻋﺔ ،ﰒ ﺗﺪﺧﻞ ﻋﻠﻰ ﻣﻴﺴﻮﻥ ﰲ ﺍﻟﺼﺎﻟﻮﻥ ( ﻣﻴﺴﻮﻥ ! ﺃﻫـﻼ ﺑـﻚ !
) -ﺗﻨﻬﺾ ﻣﻴﺴﻮﻥ ﻭ ﺗﺒﺘﺴﻢ ﰲ ﺍﺭﺗﻴﺎﺡ ﺭﻏﻢ ﻋﻴﻨﻴﻬﺎ ﺍﳊﻤﺮﺍﻭﻳﻦ ( ﺳﻠﻤﻰ ! ﻛﻢ ﺃﻧﺎ ﺳﻌﻴﺪﺓ ﻟﺮﺅﻳﺘﻚ
) -ﲢﺘﻀﻨﻬﺎ ﺑﻘﻮﺓ ﰲ ﻗﻠﻖ ( ﻫﺪﺋﻲ ﻣﻦ ﺭﻭﻋﻚ ﻳﺎ ﺣﺒﻴﺒﱵ ،ﺃﻧﺎ ﻣﻌﻚ ﻭ ﺳﺄﻇﻞ ﺇﱃ ﺟﺎﻧﺒﻚ ﻣﺎﺩﻣـﺖ
ﺃﺳﺘﻄﻴﻊ .ﺗﻌﺎﻟﹶﻲ ﺍﺟﻠﺴﻲ ﻭ ﺍﻫﺪﺋﻲ ﺃﻭﻻ ،ﰒ ﻓﻬﻤﻴﲏ ﻣﺎ ﺍﻟﺬﻱ ﺣﺼﻞ ) .ﺗﺪﺧﻞ ﺍﳊﺎﺟﺔ ﻓﺎﻃﻤـﺔ
ﺑﺎﻟﻌﺼﲑ ﺍﻟﺒﺎﺭﺩ (
) -ﺗﻨﻈﺮ ﺇﻟﻴﻬﺎ ﺑﻘﻠﻖ ﺍﻷﻡ ﺍﻟﺮﺅﻭﻡ( ﻻ ﺷﻜﺮ ﻋﻠﻰ ﻭﺍﺟﺐ ﻳﺎ ﺍﺑـﻨﱵ ،ﺳـﺄﺗﺮﻛﻜﻤﺎ ﺍﻵﻥ ﻭﺣـﺪﻛﻤﺎ
)ﲣﺮﺝ(
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) -ﺗﺒﺘﺴﻢ ( ﻫﻲ ﺍﻟﻮﺣﻴﺪﺓ ﺍﻟﱵ ﺣﺎﺭﺕ ﰲ ﻭﺻﻔﻬﺎ ﺃﺑﻠﻎ ﻣﻔﺮﺩﺍﰐ .
-ﺳﻠﻤﻰ ؟
-ﻧﻌﻢ ؟
) -ﺗﺸﻬﻖ ( ﻣﻴﺴﻮﻥ !
) -ﻣﻨﺪﻫﺸﺔ( ﺃﱂ ﻳﻜﻦ ﻫﻮ ﺍﻟﺬﻱ ﺗﺮﻛﺖ ﺍﻟﺪﺭﺍﺳﺔ ﻷﺟﻠﻪ ﻭ ﺃﺻﺮﺭﺕ ﻋﻠﻰ ﺍﻟﺰﻭﺍﺝ ﻣﻨﻪ ﺭﻏﻢ ﻣﻌﺎﺭﺿﺔ
ﺍﳉﻤﻴﻊ ؟
) -ﺗﺮﺑﺖ ﻋﻠﻴﻬﺎ ( ﻟﻦ ﻳﺼﻠﺢ ﻫﺬﺍ ﻳﺎ ﻣﻴﺴﻮﻥ ،ﻛﻔﻜﻔﻲ ﺩﻣﻮﻋﻚ ﻗﻠﻴﻼ ﻭ ﺻﺎﺭﺣﻴﲏ ﲟﺎ ﻳﻌﺘﻤـﻞ ﰲ
ﻗﻠﺒﻚ .
) -ﲤﺴﺢ ﺩﻣﻮﻋﻬﺎ ،ﰒ ﺗﺮﺩﻑ ﺑﻌﺪ ﺻﻤﺖ ﻛﺄﳕﺎ ﺗﺮﺗﺐ ﺍﻷﺣﺪﺍﺙ ﰲ ﺫﻫﻨﻬﺎ ( ﰲ ﺍﻟﺒﺪﺍﻳـﺔ ﻣـﺮﺕ
ﺍﻟﺸﻬﻮﺭ ﺍﻷﻭﱃ ﺑﻴﻨﻨﺎ ﻋﻠﻰ ﺧﲑ ﻣﺎ ﻳﺮﺍﻡ ،ﰒ ﻻﺣﻈﺖ ﺃﻥ ﺣﺎﺯﻡ ﻳﺰﺩﺍﺩ ﻋﺼﺒﻴﺔ ﲟﺮﻭﺭ ﺍﻟﻮﻗـﺖ ،
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ﺣﱴ ﻋﺮﻓﺖ ﺃﺧﲑﺍ ﺃﻥ ﺗﻜﻠﻔﺔ ﻋﺮﺳﻨﺎ ﻛﺎﻧﺖ ﺑﺎﻫﻈﺔ ،ﻭ ﻻ ﺯﺍﻝ ﻋﻠﻴﻪ ﺳﺪﺍﺩ ﺟﺰﺀ ﻛﺒﲑ ،ﻏﲑ ﺃﻥ
ﺭﺍﺗﺒﻪ ﻻ ﻳﻜﻔﻲ -ﻭ ﺃﻧﺖ ﺗﻌﻠﻤﲔ ﺃﻥ ﺣﺎﺯﻡ ﻻ ﳛﺐ ﺍﻟﻠﺠﻮﺀ ﻟﻮﺍﻟﺪﻳﻪ ﻭ ﻳﻔﻀﻞ ﺍﻻﻋﺘﻤـﺎﺩ ﻋﻠـﻰ
ﻧﻔﺴﻪ -ﻭ ﻟﺬﻟﻚ ﺣﺎﻭﻝ ﲢﺼﻴﻞ ﻭﻇﻴﻔﺔ ﺃﺧﺮﻯ ،ﻭ ﺑﺪﺃﻧﺎ ﻣﺮﺣﻠﺔ ﺍﻟﺘﻘﺸﻒ ﻟﺘـﻮﻓﲑ ﺍﻟﻨﻔﻘـﺎﺕ.
ﻣﺮﺕ ﺃﺭﺑﻌﺔ ﺃﺷﻬﺮ ﺗﻘﺮﻳﺒﺎ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ ﺍﻟﻔﻈﻴﻌﺔ ﻭ ﻛﻼﻧﺎ ﻳﺰﺩﺍﺩ ﻋﺼﺒﻴﺔ ،ﻭ ﻳﻨﻔﺠﺮ ﰲ ﻭﺟـﻪ
ﺍﻵﺧﺮ ﻷﺗﻔﻪ ﺍﻷﺳﺒﺎﺏ ،ﻭ ﰲ ﺍﻟﻨﻬﺎﻳﺔ ﱂ ﺃﻋﺪ ﻗﺎﺩﺭﺓ ﻋﻠﻰ ﺍﻻﺣﺘﻤﺎﻝ ﻓﻮﺍﺟﻬﺘﻪ ﻣﺒﺎﺷﺮﺓ .ﺣﺎﻭﻟـﺖ
ﺇﻗﻨﺎﻋﻪ ﺑﺎﻟﻠﺠﻮﺀ ﻟﻮﺍﻟﺪﻳﻨﺎ ﻟﺪﻓﻊ ﺍﻟﺪﻳﻮﻥ ،ﺇﻻ ﺃﻧﻪ ﺛﺎﺭ ﰲ ﻭﺟﻬﻲ .ﻓﻬﺪﺩﺗﻪ ﺣﻴﻨﻬﺎ ﺑﺄﻧﲏ ﺳﺄﺧﺮﺝ ﲝﺜﺎ
ﻋﻦ ﻭﻇﻴﻔﺔ ،ﻭ ﻟﻜﻨﻪ ﺳﺨﺮ ﻣﲏ ﻷﻧﲏ ﱂ ﺃﻛﻤﻞ ﺗﻌﻠﻴﻤﻲ ،ﻓﻤﺎ ﻛﺎﻥ ﻣﲏ ﺇﻻ ﺃﻥ ﺻﺮﺧﺖ ﺑﻮﺟﻬـﻪ
ﺃﻧﻪ ﻟﻮ ﻛﺎﻥ ﺭﺟﻼ ﺣﻘﺎ ﳌﺎ ﺃﳉﺄﻧﺎ ﺇﱃ ﺍﺳﺘﺠﺪﺍﺀ ﺍﻟﻨﺎﺱ ..ﻓـ ..ﻓـــ ) ﺗﺘﺤـﺪﺭ ﻣﻮﻋﻬـﺎ ﻭ
ﺗﺼﻤﺖ ﳊﻈﺔ ﻟﺘﻠﺘﻘﻂ ﺃﻧﻔﺎﺳﻬﺎ ﺍﳌﺘﺴﺎﺭﻋﺔ ( ﺻﻔﻌﲏ! ..ﺗﺼﻮﺭﻱ ﻳﺎ ﺳﻠﻤﻰ ! ﺻﻔﻌﲏ ﻋﻠﻰ ﻭﺟﻬﻲ ،
ﻭ ﺧﺮﺝ ﻣﻦ ﺍﻟﺒﻴﺖ ﺛﺎﺋﺮﺍ ! ﻭ ﻣﻦ ﻳﻮﻣﻬﺎ ﲣﺎﺻﻤﻨﺎ ﻓﻼ ﻧﺘﻜﻠﻢ ﺇﻻ ﻟﻤﺎﻣﺎ ﻭ ﻻ ﻧﺮﺩ ﻋﻠﻰ ﺑﻌـﻀﻨﺎ ﺇﻻ
ﲜﻔﺎﺀ .ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻛﺎﻥ ﳛﺎﻭﻝ ﻣﺼﺎﳊﱵ ،ﺇﻻ ﺃﻧﲏ ﻛﻨﺖ ﺃﺻﺪﻩ ﺑﻘﻮﺓ ﻭ ﺃﻧﻔﺮ ﻣﻨﻪ ﻷﻧـﲏ ﻛﻨـﺖ
ﻏﺎﺿﺒﺔ .ﰒ ﻓﺠﺄﺓ ﺻﺎﺭﺕ ﻣﻌﺎﻣﻠﺘﻪ ﱄ ﺑﺎﺭﺩﺓ ﻭ ﻻﻣﺒﺎﻟﻴﺔ ،ﻭ ﱂ ﻳﻌﺪ ﳛﺎﻭﻝ ﻣﺼﺎﳊﱵ ﺃﻭ ﻳﺒـﺪﻱ ﺃﻱ
ﻣﺸﺎﻋﺮ ﲡﺎﻫﻲ ،ﻓﺸﻌﺮﺕ ﺃﻧﻪ ﳜﻔﻲ ﻋﲏ ﺷﻴﺌﺎ ،ﺧﺎﺻﺔ ﻭ ﺃﻧﻪ ﻛﺎﻥ ﻳﺘﺼﺮﻑ ﺃﻣﺎﻣﻲ ﺪﻭﺀ ﻣﺮﻳﺐ ،
ﻭ ﻟﻜﻨﲏ ﱂ ﺃﺻﻞ ﻻﻛﺘﺸﺎﻑ ﺷﺊ .ﺍﺳﺘﻴﻘﻈﺖ ﻣﻦ ﺍﻟﻨﻮﻡ ﺫﺍﺕ ﻟﻴﻠﺔ -ﻭ ﻗﺪ ﺻﺎﺭ ﻳﻨـﺎﻡ ﰲ ﻏﺮﻓـﺔ
ﺍﳌﻌﻴﺸﺔ ﻣﻨﺬ ﺍﺧﺘﻠﻔﻨﺎ – ﻭ ﱂ ﺃﺟﹺﺪْﻩ ﻧﺎﺋﻤﺎ ﰲ ﻣﻜﺎﻧﻪ .ﲝﺜﺖ ﻋﻨﻪ ﺪﻭﺀ ،ﻓﻠﻤﺤـﺖ ﻧـﻮﺭ ﻏﺮﻓـﺔ
ﺍﳌﻜﺘﺐ ﻣﻀﺎﺀً .ﺍﺧﺘﻠﺴﺖ ﺍﻟﻨﻈﺮ ﻣﻦ ﺛﻘﺐ ﺍﳌﻔﺘﺎﺡ ،ﻓﻮﺟﺪﺗﻪ ﺟﺎﻟﺴﺎ ﺇﱃ ﺟﻬﺎﺯﻩ ﻭ ﺍﻟﺴﺎﻋﺔ ﺗﺸﲑ
ﻟﻠﺜﺎﻧﻴﺔ ﻭ ﺍﻟﻨﺼﻒ ﺻﺒﺎﺣﺎ ،ﻓﺮﺍﺑﲏ ﺃﻣﺮﻩ .ﰲ ﺻﺒﺎﺡ ﺍﻟﻴﻮﻡ ﺍﻟﺘﺎﱄ ،ﺑﻌﺪ ﺃﻥ ﺧﺮﺝ ﻫـﻮ ﻟﻠﻌﻤـﻞ ،
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ﺫﻫﺒﺖ ﻭ ﻓﺘﺤﺖ ﺟﻬﺎﺯﻩ ) ..ﺗﺘﻮﻗﻒ ﻣﺮﺓ ﺃﺧﺮﻯ ﻟﺘﻠﺘﻘﻂ ﺃﻧﻔﺎﺳﻬﺎ ﺍﻟﻼﻫﺜﺔ ( ﻓﻮﺟﺪﺗﻪ ﳜﺰﻥ ﳎﻤﻮﻋﺔ
) -ﺗﺒﻜﻲ( ﻧﻌﻢ ،ﺭﺃﻳﺘﻬﺎ ﺑﺄﻡ ﻋﻴﲏ ،ﻭﻭﺩﺕ ﻟﻮ ﺃﻧﲏ ﻋﻤﻴﺖ ﻭﻗﺘﻬﺎ .ﺳﺎﻋﺘﻬﺎ ﺃﺩﺭﻛﺖ ﺃﻧﻪ ﺻﺎﺭ ﻳﺪﻣﻦ
ﺗﻠﻚ ﺍﳌﻮﺍﻗﻊ ﺍﻹﺑﺎﺣﻴﺔ ،ﻭ ﺗﺄﻛﺪ ﻣﻦ ﺫﻟﻚ ﺣﲔ ﺍﻃﻠﻌﺖ ﻋﻠﻰ ﺍﳌﻮﺍﻗﻊ ﺍﻟﱵ ﻳﺘـﺼﻔﺤﻬﺎ .ﺷـﻌﺮﺕ
ﺑﺎﻟﺸﻠﻞ ﳚﺘﺎﺡ ﺃﻭﺻﺎﱄ ﻛﻠﻬﺎ ﺣﱴ ﺗﻔﻜﲑﻱ .ﻭ ﱂ ﺃﺷﻌﺮ ﺑﻨﻔﺴﻲ ﺇﻻ ﻭ ﺃﻧﺎ ﺃﺳﺘﻘﻞ ﺳﻴﺎﺭﺓ ﺍﻷﺟـﺮﺓ
-ﻻ.
-ﻻ.
) -ﺗﻨﻈﺮ ﻟﺴﻠﻤﻰ ﺑﺮﺟﺎﺀ ( ﻣﺎﺫﺍ ﺃﻓﻌﻞ ﻳﺎ ﺳﻠﻤﻰ ؟ ﺃﺭﺟﻮﻙ ﺃﻧﺎ ﻣﺸﻮﺷﺔ ﻭ ﺣﺎﺋﺮﺓ ) ﺗﺒﻜـﻲ ( ﺃﻫـﺬﺍ
ﺍﻟﺬﻱ ﺿﺤﻴﺖ ﻷﺟﻠﻪ ﻭﻭﻗﻔﺖ ﰲ ﻭﺟﻪ ﺍﳉﻤﻴﻊ ﻭ ﺃﻭﳍﻢ ﻭﺍﻟﺪﺍﻱ )ﻳﻌﻠﻮ ﳓﻴﺒﻬﺎ(
) -ﺗﺮﺗﺐ ﻋﻠﻴﻬﺎ ﺳﻠﻤﻰ ﰲ ﺣﻨﺎﻥ ( ﻻ ﺗﺒﻜﻲ ﻳﺎ ﻣﻴﺴﻮﻥ ،ﻣﺎﺯﺍﻝ ﻫﻨﺎﻙ ﺃﻣﻞ ﺑﺈﺫﻥ ﺍﷲ!
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) -ﺗﺮﲤﻲ ﰲ ﺣﻀﻨﻬﺎ( ﻋﺮﻓﺖ ﺃﻧﻚ ﻟﻦ ﲣﺬﻟﻴﲏ ﻳﺎ ﺳﻠﻤﻰ ،ﻛﻢ ﺃﺣﺒﻚ!
) -ﲢﺘﻀﻨﻬﺎ ﻭ ﺗﺘﺮﻛﻬﺎ ﺗﻔﺮﻍ ﺩﻣﻮﻋﻬﺎ ﰲ ﺣﲔ ﺗﺮﺗﺐ ﻫﻲ ﺃﻓﻜﺎﺭﻫﺎ( ﻣﺎ ﺭﺃﻳﻚ ﻟﻮ ﺃﺣﻜﻲ ﻟﻚ ﻗﺼﺔ ﻳﺎ
ﻣﻴﺴﻮﻥ؟
-ﻗﺼﺘﻨﺎ ﲢﻜﻲ ﻋﻦ ﻓﺘﺎﺓ ﲨﻴﻠﺔ ﻣﺪﻟﻠﺔ ﻣﻦ ﺃﺳﺮﺓ ﻣﻴﺴﻮﺭﺓ ،ﺍﻟﺘﻘﺖ ﺑﺰﻣﻴﻞ ﻣﻦ ﻗﺴﻢ ﺁﺧﺮ ﰲ ﺍﻟﻜﻠﻴـﺔ
ﻳﻜﱪﻫﺎ ﺑﺴﻨﺔ -ﻣﻦ ﺃﺳﺮﺓ ﻣﻴﺴﻮﺭﺓ ﻛﺬﻟﻚ -ﻭﻭﻗﻌﺎ ﰲ ﺍﳊﺐ ﻣﻦ ﺃﻭﻝ ﻧﻈﺮﺓ .ﻭ ﻷﻥ ﺗﻠﻚ ﺍﻟﻔﺘﺎﺓ
ﻛﺎﻧﺖ ﻃﺎﻟﺒﺔ ﺟﺎﻣﻌﻴﺔ ،ﻓﻘﺪ ﻇﻨﺖ ﺃﺎ ﻧﻀﺠﺖ ﲟﺎ ﻓﻴﻪ ﺍﻟﻜﻔﺎﻳﺔ ﻟﺘﺼﺒﺢ ﺯﻭﺟﺔ .ﺍﳊﻘﻴﻘﺔ ﺃﺎ ﻛﺎﻧﺖ
ﻓﺘﺎﺓ ﻟﻄﻴﻔﺔ ﺇﻻ ﺃﺎ ﻣﺪﻟﻠﺔ ﻛﺄﺎ ﻃﻔﻠﺔ ﻛﺒﲑﺓ ،ﻻ ﺗﺮﻯ ﺍﳊﻴﺎﺓ ﺇﻻ ﺑﺎﻟﻠﻮﻥ ﺍﻟﻮﺭﺩﻱ ،ﻭ ﻻ ﺗﻌـﺮﻑ
ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﺇﻻ ﺍﻟﺜﻮﺏ ﺍﻷﺑﻴﺾ ﻭ ﻟﻘﺐ ﺍﻟﻌﺮﻭﺱ ﻭ ﺷﻬﺮ ﺍﻟﻌﺴﻞ ،ﻓﺮﻛﺒﺖ ﺭﺃﺳﻬﺎ ﻭ ﺃﺻﺮﺕ ﻋﻠﻰ
ﺍﻟﺰﻭﺍﺝ ﻣﻨﻪ ﺭﻏﻢ ﻧﺼﺎﺋﺢ ﺍﻟﺼﺪﻳﻘﺎﺕ ﻭ ﲢﺬﻳﺮﺍﺕ ﺍﻷﻫﻞ ،ﻟﻴﺲ ﺪﻑ ﻣﻨﻌﻬﺎ ﻣﻦ ﺍﻟﺰﻭﺍﺝ ﻭ ﻟﻜﻦ
ﺪﻑ ﺇﻋﺪﺍﺩﻫﺎ ﻟﻪ ،ﻏﲑ ﺃﻥ ﺻﺎﺣﺒﺘﻨﺎ ﺃﺻﺮﺕ ﰲ ﻋﻨﺎﺩ ﺍﻷﻃﻔﺎﻝ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﺪﺭﺍﺳﺔ ﻭ ﺍﻟﺰﻭﺍﺝ ﻣﻨﻪ
ﰲ ﺍﳊﺎﻝ...
) -ﺗﻄﺄﻃﺊ ﺭﺃﺳﻬﺎ ﰲ ﺧﺠﻞ( ﻳﻜﻔﻲ ﻳﺎ ﺳﻠﻤﻰ ،ﺃﻋﺮﻑ ﺎﻳﺔ ﺍﻟﻘﺼﺔ ) ﺗﺒﻜﻲ ( ﺍﻵﻥ ﻓﻘﻂ ﺃﺩﺭﻛـﺖ
ﻛﻢ ﻛﻨﺖ ﲪﻘﺎﺀ ﻭ ﻏﺒﻴﺔ ..ﻛﻨﺖ ﻓﻌﻼ ﺳﻌﻴﺪﺓ ﺑﺎﻟﺜﻮﺏ ﺍﻷﺑﻴﺾ ﻭ ﺍﻫﺘﻤﺎﻡ ﺍﳉﻤﻴﻊ ﰊ ..ﻟﻜـﻦ ..
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-ﺃﻥ ﺗﻜﻮﱐ ﻋﺮﻭﺳﺎ ﺃﺳﻬﻞ ﻣﻦ ﺃﻥ ﺗﻜﻮﱐ ﺯﻭﺟﺔ ،ﺃﻟﻴﺲ ﻛﺬﻟﻚ؟
-ﺑﻠﻰ !
-ﻗﻠﺖ ﻟﻚ ﺇﻥ ﻣﺎ ﺗﻘﺪﻣﲔ ﻋﻠﻴﻪ ﻣﺴﺆﻭﻟﻴﺔ ﻋﻈﻴﻤﺔ ﻭ ﻟﻴﺲ ﻣﻐﺎﻣﺮﺓ ﳑﺘﻌﺔ ﻛﻤﺎ ﻛﻨﺖ ﺗﺮﻳﻦ!
-ﻛﻨﺖ ﺃﺣﺴﺐ ﺃﻧﲏ ﻭﺻﻠﺖ ﻟﺴﻦ ﺍﻟﺰﻭﺍﺝ ﺑﻌﺪﻣﺎ ﺻﺮﺕ ﰲ ﺍﳉﺎﻣﻌﺔ ،ﺑﻞ ﺃﻋﺮﻑ ﻛﺜﲑﺍ ﺗﺰﻭﺟﻦ ﻭ
-ﻳﺎ ﺣﺒﻴﺒﱵ ،ﺍﻟﺰﻭﺍﺝ ﻻ ﳛﺴﺐ ﺑﺎﻟﺴﻦ ،ﻭ ﻟﻜﻦ ﲟﺪﻯ ﺃﻫﻠﻴﺔ ﻭ ﺍﺳﺘﻌﺪﺍﺩ ﺍﻟﻔﺮﺩ ﻷﻥ ﻳﺸﺮﻙ ﻏـﲑﻩ
ﰲ ﺣﻴﺎﺗﻪ ﻭ ﻳﺼﲑ ﻣﺴﺆﻭﻻ ﻋﻦ ﻧﻔﺴﻪ ﻭ ﺷﺮﻳﻜﻪ .ﻟﻴﺲ ﺍﻷﻣﺮ ﻟﻌﺒﺔ ﻳﺘﺸﺎﺭﻙ ﻓﻴﻬﺎ ﻃﻔﻼﻥ ،ﺑﻞ ﺣﻴﺎﺓ
ﻳﺘﻘﺎﲰﻬﺎ ﺍﺛﻨﺎﻥ ﺭﺍﺷﺪﺍﻥ ﻣﺪﺭﻛﺎﻥ ﳌﺎ ﳘﺎ ﻣﻘﺪﻣﺎﻥ ﻋﻠﻴﻪ .ﺇﺎ ﺃﻣﺎﻧﺔ ﻋﻈﻴﻤﺔ ﻭ ﻣﺴﺆﻭﻟﻴﺔ ﻛﱪﻯ ﻳـﺎ
ﻣﻴﺴﻮﻥ .ﺫﻟﻚ ﻳﻌﲏ ﻣﺰﻳﺪﺍ ﻣﻦ ﺍﻹﻳﺜﺎﺭ ،ﻣﺰﻳﺪﺍ ﻣﻦ ﺍﻟﺘﻔﻬﻢ ،ﻣﺰﻳﺪﺍ ﻣﻦ ﺍﻟﻨﻀﺞ ﻭ ﺍﻟﺘﻔﺘﺢ.
-ﰒ ﻛﺎﻥ ﺇﺻﺮﺍﺭﻙ ﻋﻠﻰ ﺫﻟﻚ " ﺍﻟﻌـﺮﺱ ﺍﻷﺳﻄﻮﺭﻱ" ﻭ ﻛـﻞ ﺗﻠﻚ ﻣﻈﺎﻫﺮ ﺍﻟﺘـﺮﻑ ﺍﳌﻜﻠﱢـﻒ
ﻭﺍﳌﺒﺎﻟﹶـﻎ ﻓﻴﻪ !
-ﻳﺎ ﺣﺒﻴﺒﱵ ،ﻭ ﻫﻞ ﺳﺘﺸﺎﺭﻛﻚ ﺗﻠﻚ ﺍﻟﺼﺪﻳﻘﺎﺕ ﺩﻓﻊ ﺍﻟﻨﻔﻘﺎﺕ؟ ﻭ ﻣﱴ ﻛﺎﻧﺖ ﺍﳌﻈﺎﻫﺮ ﻭ ﻛـﻼﻡ
ﺍﻟﻨﺎﺱ ﻫﻮ ﻣﺎ ﳛﻜﻢ ﺗﺼﺮﻓﺎﺗﻨﺎ ﻳﺎ ﻣﻴﺴﻮﻥ ؟ ﺃﱂ ﻳﻘﻞ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭ ﺍﻟـﺴﻼﻡ :
"ﺃﻳﺴﺮﻫﻦ ﻣﺆﻭﻧﺔ ﺃﻋﻈﻤﻬﻦ ﺑﺮﻛﺔ" ؟ ﺻﺤﻴﺢ ﺃﺎ ﻟﻴﻠﺔ ﺍﻟﻌﻤﺮ ،ﻭ ﺻﺤﻴﺢ ﺃﻥ ﺃﺳﺮﺗﻴﻜﻤﺎ ﻣﻴﺴﻮﺭﺗﺎﻥ
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،ﻟﻜﻦ ﺍﻹﺳﺮﺍﻑ ﺇﺳﺮﺍﻑ ،ﻭ ﺍﻹﺳﺮﺍﻑ ﻻ ﻳﺄﰐ ﲞﲑ ﻳﺎ ﻣﻴﺴﻮﻥ ﻭ ﺇﻻ ﳌﺎ ﻴﻨﻬﺎ ﻋﻨـﻪ ،ﻭ ۞ﺍﷲ
ﻻ ﳛﺐ ﺍﳌﺴﺮﻓﲔ۞.
-ﱂ ﺃﻛﻦ ﺃﻋﻠﻢ ﺃﻧﻪ ﺳﻴﺠﺮ ﻭﺭﺍﺀﻩ ﻛﻞ ﺗﻠﻚ ﺍﻟﺘﺒﹺﻌﺎﺕ ﺍﳌﺮﺓ ،ﻟﻘﺪ ﺩﻓﻊ ﻭﺍﻟـﺪﻱ ﻧـﺼﻴﺒﻪ ،ﻭ ﻟﻜـﲏ
ﻓﻮﺟﺌﺖ ﺃﻥ ﺣﺎﺯﻡ ﱂ ﻳﻮﺍﻓﻖ ﺃﻥ "ﻳﺘﱪﻉ" ﻭﺍﻟﺪﻩ ﺑﺪﻓﻊ ﻧﺼﻴﺒﻪ ،ﺑﻞ ﺃﺻﺮ ﺃﻥ ﻳﻜﺪ ﻫﻮ ﻟﻴﺪﻓﻌﻪ!
-ﻛﺎﻥ ﻳﺰﻳﺪﻩ ﺭﺟﻮﻟﺔ ﰲ ﻧﻈﺮﻱ ﺃﻭﻝ ﺍﻷﻣﺮ ،ﺣﲔ ﻳﺮﻓﺾ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠـﻰ ﻭﺍﻟﺪﻳـﻪ ﻭ ﻳـﺼﺮ ﺃﻥ
ﻳـﺘـﻜﻔـﻞ ﻫﻮ ﺑﻨﻔﺴﻪ ..ﻭ ﻟﻜﻦ ) ..ﺗﻨﻜﺲ ﺭﺃﺳﻬﺎ ﰲ ﺃﺳﻒ( ﻟﻴﺘﲏ ﱂ ﺃﺅﻳﺪﻩ ﰲ ﺗﻠﻚ ﺍﻷﻓﻜﺎﺭ
ﺍﻟﺒﻠﻬﺎﺀ !!!!
-ﺃﱂ ﺗﺘﺄﳌﻲ ﺃﻧﺖ ﻳﺎ ﻣﻴﺴﻮﻥ ﻷﻥ ﺯﻭﺟﻚ ﱂ ﻳﻘﺪﺭ ﺗﻀﺤﻴﺘﻚ ﺑﺘﺮﻙ ﺗﻌﻠﻴﻤﻚ ﻷﺟﻠﻪ ؟
-ﺑﻠﻰ !
-ﻓﻜﺬﻟﻚ ﺍﻷﻣﺮ ﻣﻊ ﺍﻟﻮﺍﻟﺪﻳﻦ ﻳﺎ ﻣﻴﺴﻮﻥ .ﺗـﺨﻴﻠﻲ ﻣﻌﻲ ﺷﻘﺎﺀ ﻭﺍﻟﺪﻳﻚ ﻃﻮﺍﻝ ﺗﻠﻚ ﺍﻟـﺴﻨﲔ ﻭ
-ﺑﻠﻰ!
-ﻓﻜﻴﻒ ﺑﻚ ﺣﲔ ﺗﻜﻔﺮﻳﻦ ﺑﻜﻞ ﺗﻠﻚ ﺍﻟﻨﻌﻤﺔ ،ﻭ ﺗﺘﺮﻛﲔ – ﻣﺜﻼ -ﺍﻟﻌﻴﺶ ﻣﻌﻬﻤﺎ ﻭ ﺗﺼﺮﻳﻦ ﻋﻠﻰ
!!! -
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-ﺇﻧﻚ ﺣﻴﻨﻬﺎ ﲤﺎﺭﺳﲔ ﺃﻗﺴﻰ ﺃﻧﻮﺍﻉ ﺍﻟﻌﻘﻮﻕ ﻣﻌﻬﻤﺎ ﻳﺎ ﻣﻴﺴﻮﻥ ،ﲢﺮﻣﻴﻨﻬﻤﺎ ﻣﻦ ﺍﻟﺪﻭﺭ ﺍﻟﺬﻱ ﺍﺟﺘﻤﻌﺎ
ﻋﻠﻴﻪ ﻷﺟﻠﻚ ،ﻭ ﺗﺮﻣﲔ ﺑﻜﻞ ﻛﺪﳘﺎ ﻭﺭﺍﺀ ﻇﻬﺮﻙ ﻛﺄﻧﻚ ﺗﻘﻮﻟﲔ " :ﱂ ﺃﻋﺪ ﺃﺣﺘﺎﺟﻜﻤﺎ" ! ﺃﻫﻜﺬﺍ
-ﻭ ﻟﻦ ﺗﻌﻴﻪ ﺣﻘﺎ ﺇﻻ ﺣﲔ ﺗﺼﲑﻳﻦ ﺃﻣﺎ ﻭ ﻳﺼﲑ ﻫﻮ ﺃﺑﺎ ﻳﻜﺪ ﻭ ﻳﺸﻘﻰ ﻟﻴﻮﻓﺮ ﻷﺑﻨﺎﺋﻪ ﺃﻓﻀﻞ ﺍﻟﻌﻴﺶ ﻭ
ﺃﻟﹾﻴﻨﻪ ،ﰒ ﺣﲔ ﻳﻜﱪﻭﻥ ﻳﺮﻓﻀﻮﻥ ﻣﺎ ﺃﻓﲎ ﻋﻤﺮﻩ ﰲ ﲨﻌﻪ ﻷﺟﻠﻬﻢ ،ﻭ ﺗﺮﻳﻨـﻬﻢ ﺃﻧـﺖ ﳝـﻀﻮﻥ
ﻟﻴﺘﺰﻭﺟﻮﻥ ﻋﻠﻰ ﻫﻮﺍﻫﻢ ﺩﻭﻥ ﺃﻥ ﻳﻌﺒﺌﻮﺍ ﺑﺮﺿﺎﻙ ﺃﻭ ﻗﺒﻮﻟﻚ ،ﺃﻭ ﻳﺴﻤﻌﻮﺍ ﻟﻨﺼﺎﺋﺤﻚ ﻭ ﺃﻧـﺖ –
-ﺇﻥ ﻣﺒﺪﺃ ﺍﻟﺮﺟﻮﻟﺔ ﺫﺍﻙ ﻣﺒﺪﺃ ﻇﺎﱂ ﻳﺎ ﻣﻴﺴﻮﻥ ،ﻭ ﻻ ﺃﺭﺍﻩ ﺇﻻ ﻳﻨﺘﻘﺺ ﻣﻦ ﺭﺟﻮﻟﺔ ﻣﻦ ﻳﺪﻋﻴﻪ ،ﺣـﲔ
ﻳﺮﻯ ﻓﻀﻞ ﺃﺑﻮﻳﻪ ﺍﻟﺬﻱ ﻳﻬﺪﻳﺎﻧﻪ ﻟﻪ ﺑﻜﻞ ﺍﳊﺐ " ﺗﱪﻋﺎ" ﻣﻬﻴﻨﺎ ،ﻭ ﻳﺮﻓﻀﻪ ﺑﻜﻞ ﻗﺴﻮﺓ ﻣﻌﺘـﱪﺍ
ﺇﻳﺎﻩ ﺫﻻ ﺃﻭ ﺻﺪﻗﺔ ﻻ ﻳﻠﻴﻖ ﺑﻪ ﻗﺒﻮﳍﺎ ! ﻟﻘﺪ ﺗﺄﻛﺪﺕ ﻣﻦ ﻫﺬﺍ ﻭ ﺃﻧﺎ ﺃﺭﻯ ﻣﺪﻯ ﺍﻟﻔﺮﺣﺔ ﰲ ﻋﻴـﻮﻥ
ﻭﺍﻟﺪﻱ ﻭ ﺍﳉﻬﺪ ﺍﻟﺼﺎﺩﻕ ﺍﶈﺐ ﺍﻟﺬﻱ ﻳﺒﺬﻻﻧﻪ ﻷﺟﻞ ﲡﻬﻴﺰﻱ ،ﺃﻓﺄﺳﻠﺒﻬﻤﺎ ﻓﺮﺣﺘﻬﻤﺎ ﺑﻜﻞ ﻗﺴﻮﺓ
ﺮﺩ ﺃﻧﲏ ﺃﺭﻳﺪ ﺃﻥ ﺃﺳﺘﻘﻞ ؟ ﺮﺩ ﺃﻧﲏ ﺃﺗﺮﻓﻊ ﻋﻦ "ﺻﺪﻗﺎﻤﺎ" ؟ ﻭ ﻟﻴﺲ ﺫﻟﻚ ﻣﻦ ﺍﻻﺳﺘﻘﻼﻝ ﻭ
ﻻ ﻣﻦ ﺍﻟﻌﺰﺓ ﰲ ﺷﺊ.
) -ﺗﺪﻣﻊ ﻋﻴﻨﺎﻫﺎ( ﻛﻢ ﺃﺧﻄﺄ ﻛﻼﻧﺎ ﰲ ﺣﻖ ﻭﺍﻟﺪﻳﻪ ،ﻭ ﻣﺎ ﺃﺭﻯ ﻣﺎ ﳓﻦ ﻓﻴﻪ ﺇﻻ ﺑـﺴﺒﺐ ﺫﻟـﻚ ﺍﻷﱂ
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) -ﰲ ﺭﻓﻖ ( ﻻ ﺗﻴﺄﺳﻲ ﻳﺎ ﻣﻴﺴﻮﻥ ،ﻣﺎﺯﺍﻝ ﺑﺈﻣﻜﺎﻧﻨﺎ ﺇﺻﻼﺡ ﺍﻷﻣﻮﺭ.
) -ﺗﻘﺎﻃﻌﻬﺎ ﺑﺮﻓﻖ ( ﻧﻌﻢ ﻳﺎ ﻣﻴﺴﻮﻥ ،ﺇﺻﻼﺣﻬﺎ .ﻭ ﺇﻥ ﺃﺭﺩﺕ ﺍﳊﻖ ﻭ ﻗﺪ ﺟﺌﺘﲏ ﻃﻠﺒﺎ ﻟﻠﻨـﺼﻴﺤﺔ ،
-ﺑﺈﻋﺮﺍﺿﻚ ﻋﻨﻪ ﻭ ﻫﺠﺮﻙ ﻟﻪ ،ﻭ ﺗﻠﻚ ﺃﻗﺴﻰ ﻋﻘﻮﺑﺔ ﻳﻮﻗﻌﻬﺎ ﺃﺣﺪ ﺍﻟﺰﻭﺟﲔ ﺑﺎﻵﺧﺮ .
) -ﺗﻀﺤﻚ( ﻻ ﻣﻌﻚ ﻭ ﻻ ﻣﻌﻪ ﻳﺎ ﻣﻴﺴﻮﻥ ،ﺃﻧﺎ ﻣﻌﻜﻤﺎ ﻣﻌﺎ ،ﻣﻊ ﺑﻘﺎﺀ ﺑﻴﺘﻜﻤﺎ ﻭ ﺍﺳﺘﻘﺮﺍﺭ ﳑﻠﻜﺘﻜﻤﺎ
ﻣﻌﺎ ﻳﺎ ﺣﺒﻴﺒﱵ.
-ﳑﻠﻜﺘﻨﺎ ؟
-ﺑﺎﻟﺘﺄﻛﻴﺪ ﻳﺎ ﻋﺰﻳﺰﰐ ،ﺃﻻ ﺗﻌﻠﻤﲔ ﺃﻧﻪ ﻣﻨﺬ ﺍﻟﻴﻮﻡ ﺍﻟﺬﻱ ﺩﺧﻠﺘﻤﺎ ﻓﻴﻪ ﳑﻠﻜﺘﻜﻤﺎ ﱂ ﻳﻌﺪ ﻫﻨـﺎﻙ ﺣـﺪ
ﻓﺎﺻﻞ ﺑﲔ "ﺃﻧﺎ" ﻭ "ﺃﻧﺖ" ،ﻭ ﺇﳕﺎ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﺘﻼﲪﺎ ﻟﻴﺼﲑﺍ " ﳓﻦ " !
ﺍﻟﻐﻠﻴﻆ ،ﻓﻠﻢ ﻳﻌﺪ ﺍﻷﻣﺮ ﻓﺮﺩﺍ ﺃﻭ ﺍﺳﺘﻔﺮﺍﺩﺍ ،ﺑﻞ ﺷﺮﻛﺔ ﻭ ﻣﻮﺩﺓ ﻭ ﺭﲪﺔ .
) -ﺗﺰﻓﺮ ﰲ ﺃﺳﻰ ( ﺇﻧﲏ ﱂ ﺃﺟﺪ ﺃﻳﺎ ﻣﻦ ﺍﳌﻌﺎﱐ ﺍﻟﱵ ﻗﻠﺘﻬﺎ ﻳﺎ ﺳﻠﻤﻰ .
-ﺇﻻ ﰲ ﺍﻟﺰﻭﺍﺝ ،ﻣﺎﺯﺍﻝ ﰲ ﺍﻹﻣﻜﺎﻥ ﺍﻟﺘﻐﺎﺿﻲ ﻋﻦ ﺍﻷﺳﺎﺱ ،ﻭ ﺍﻟﺴﻌﻲ ﰲ ﺗﺪﺍﺭﻙ ﺍﻟﺒﻨﺎﺀ .
-ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﻘﺘﻨﻌﻲ ﺃﻭﻻ ﻳﺎ ﻣﻴﺴﻮﻥ ﺃﻥ ﻋﺼﺒﻴﺔ ﺯﻭﺟﻚ ﺇﳕﺎ ﻛﺎﻧﺖ ﻷﺟﻠﻚ ،.ﻓﻔﻀﻼ ﻋﻦ ﺗﻜـﺎﻟﻴﻒ
ﺍﻟﻌﺮﺱ ﺍﻷﺳﻄﻮﺭﻱ ،ﻻ ﺯﺍﻝ ﻫﻨﺎﻙ ﺍﻹﻧﻔﺎﻕ ﻋﻠﻰ ﺑﻴﺘﻪ ﻭ ﺃﺳﺮﺗﻪ ﺍﳌﻤﺜﻠﺔ ﻓﻴﻚ ﺍﻵﻥ ،ﰒ ﺍﻷﺑﻨﺎﺀ ﺑﻌﺪ
ﺫﻟﻚ ،ﺧﺎﺻﺔ ﻭ ﺃﻧﻪ ﻳﻌﻠﻢ ﺃﻧﻚ ﻣﻦ ﺃﺳﺮﺓ ﻣﻴﺴﻮﺭﺓ ﻭ ﻟﻦ ﺗﺴﺘﻄﻴﻌﻲ ﺍﻟﺼﱪ ﻃﻮﻳﻼ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻝ
-ﺣﻴﻨﻬﺎ ﺳﻨﻌﻮﺩ ﻟﻠﻨﻘﻄﺔ ﺍﻟﱵ ﲢﺪﺛﻨﺎ ﻋﻨﻬﺎ ﻗﺒﻼ ،ﻭ ﺗﺄﻳﻴﺪﻙ ﻟﻪ ﻓﻴﻬﺎ .
-ﻟﻘﺪ ﺍﻗﺘﻨﻌﺖ ﺃﻧﺎ ،ﻓﻜﻴﻒ ﺃﻗﻨﻌﻪ ﻫﻮ ،ﻭ ﻣﺴﺄﻟﺔ ﺭﺟﻮﻟﺘﻪ ﺗﻠﻚ ﺣﺴﺎﺳﺔ ﻋﻨﺪﻩ !
) -ﰲ ﻋﺘﺎﺏ ﺭﻓﻴﻖ ( ﻗﺪ ﻛﺎﻥ ﻳﻨﺒﻐﻲ ﻃﺎﳌﺎ ﺃﺩﺭﻛﺖ ﺫﻟﻚ ﺃﻻ ﺗﺘﻔﻮﻫﻲ ﺑﺘﻠﻚ ﺍﻟﻌﺒﺎﺭﺓ ﺍﻟﻘﺎﺳﻴﺔ !
) -ﻳﻈﻬﺮ ﻋﻠﻴﻬﺎ ﺍﻟﻨﺪﻡ ( ﺃﻋﻠﻢ ﺃﻧﲏ ﺃﺧﻄﺄﺕ ،ﻟﻜﻨﲏ ﻛﻨﺖ ﻏﺎﺿﺒﺔ ﺟﺪﺍ ،ﻭ ﻣﺘﻌﺒﺔ ﻣﻦ ﺗﻠﻚ ﺍﳊﻴﺎﺓ
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) -ﺗﺮﺑﺖ ﻋﻠﻰ ﻇﻬﺮﻫﺎ ﰲ ﺗﻌﺎﻃﻒ( ﺃﺭﺃﻳﺖ ﻛﻴﻒ ﺗﺘﺮﺍﻛﻢ ﺍﻷﺷﻴﺎﺀ ﺍﻟﺼﻐﲑﺓ ﺍﻟﱵ ﱂ ﺗﻠﻖﹺ ﳍـﺎ ﺑـﺎﻻ
ﻟﺘﺼﻨﻊ ﻛﻞ ﻫﺬﻩ ﺍﻟﻔﺠﻮﺓ ؟ ﻟﺬﻟﻚ ﺣﺎﻭﻝ ﻭﺍﻟﺪﺍﻙ ﺗﺄﺧﲑ ﺍﻟﺰﻭﺍﺝ ﺣﱴ ﻳﺼﻠﹸﺐ ﻋﻮﺩﻙ ﻭ ﻳﻨـﻀﺞ
ﻓﻜﺮﻙ ﻋﻦ ﺍﻟﺰﻭﺍﺝ ﻭ ﺍﻟﺸﺮﺍﻛﺔ ﻭ ﲢﻤﻞ ﺍﳌﺴﺆﻭﻟﻴﺔ .ﻭ ﻛﺬﻟﻚ ﺣﺎﻭﻝ ﻭﺍﻟﺪﻩ ﺇﻗﻨﺎﻋﻪ ﺑﺎﻟﻌﺪﻭﻝ ﻋﻦ
ﻋﻨﺎﺩﻩ ﰲ ﲢﻤﻞ ﻣﺒﻠﻎ ﻛﺒﲑ ﻛﻬﺬﺍ ﻳﻔﻮﻕ ﺭﺍﺗﺒﻪ ﻟﻌﺸﺮ ﺳﻨﻮﺍﺕ ﻗﺎﺩﻣﺔ !
-ﻛﻴﻒ ؟
-ﺇﺩﻣﺎﻧﻪ ﺗﻠﻚ ﺍﻟﺼﻮﺭ ﺇﳕﺎ ﻫﻮ ﻟﺴﺪ ﺍﻟﻔﺮﺍﻍ ﺍﻟﺬﻱ ﺧﻠﻔﺘﻪ ﺠﺮﻙ ﻟﻪ ،ﻭ ﺑﺮﻭﺩﻩ ﰲ ﻣﻌﺎﻣﻠﺘﻚ ﺇﳕﺎ ﻫﻮ
ﺩﻟﻴﻞ ﻋﻠﻰ ﻣﺪﻯ ﻭﻃﺄﺓ ﺑﻌﺪﻙ ﻋﻨﻪ ﻭ ﻧﻔﻮﺭﻙ ﻣﻨﻪ ﻋﻠﻴﻪ ،ﻭ ﻟﻜﻦ ﻛﱪﻳﺎﺋﻪ ﲤﻨﻌﻪ ﻣﻦ ﺃﻥ ﻳﻈﻬﺮ ﻫـﻮ
-ﳍﺬﻩ ﺍﻟﺪﺭﺟﺔ؟
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-ﳍﺬﻩ ﺍﻟﺪﺭﺟﺔ ﻭ ﺯﻳﺎﺩﺓ ،ﺃﱂ ﺗﻜﻮﱐ ﺃﻧﺖ ﺍﻟﱵ ﺗﻨﺸﺪ ﺍﻷﺷﻌﺎﺭ ﰲ ﺭﻗﺔ ﻃﺒﻌﻪ ﻭ ﺩﻣﺎﺛﺔ ﺧﻠﻘﻪ ؟
-ﻷﻧﻪ ﻛﺎﻥ ﳚﺎﻫﺪ ﰲ ﻣﻮﺍﺯﻧﺔ ﺍﳊﻤﻞ ،ﻭ ﺇﺫﺍ ﺑﻚ ﺗﺮﻣﻴﻨﻪ ﻛﻠﻪ ﻋﻠﻴﻪ ﰒ ﺗﻮﻟﻴﻨﻪ ﻇﻬﺮﻙ .
-ﺑﺈﺫﻥ ﺍﷲ ﻳﺎ ﻣﻴﺴﻮﻥ .ﺃﱂ ﺗﻘﻮﱄ ﺇﻧﻪ ﻳﺼﻠﻲ ﺍﻟﻔﺠﺮ ﰲ ﺍﳌﺴﺠﺪ ﻭ ﳛﺎﻓﻆ ﻋﻠﻰ ﺻـﻼﺓ ﺍﳉﻤﺎﻋـﺔ ﻭ
-ﺑﻠﻰ !
-ﱂ ﻳﻌﺪ ﻣﻨﺘﻈﻤﺎ ﻓﻴﻬﺎ ،ﺃﺣﻴﺎﻧﺎ ﻳﺆﺩﻳﻬﺎ ﰲ ﺍﻟﺒﻴﺖ ،ﻭ ﻟﻜﻨﻪ ﻣﺎ ﺯﺍﻝ ﳏﺎﻓﻈﺎ ﻋﻠﻰ ﺻـﻼﺓ ﺍﻟﻔﺠـﺮ ﰲ
) -ﰲ ﻋﺘﺎﺏ ﻣﺘﺮﻓﻖ ( ﻓﺬﺍﻙ ﺃﻭﱃ ﺃﻥ ﺗﺸﻔﻘﻲ ﻋﻠﻴﻪ ﻳﺎ ﻣﻴﺴﻮﻥ ﻻ ﺃﻥ ﺗﺴﺨﺮﻱ ﻣﻨﻪ .ﺃﻻ ﺗﺮﻳﻦ ﻣﺪﻯ
ﺍﻟﻜﺮﺏ ﺍﻟﺬﻱ ﻧﺰﻝ ﺑﻪ ؟! ﺯﻭﺟﺘﻪ ﺧﺎﺻﻤﺘﻪ ﻭ ﺍﻟﺪﻳﻮﻥ ﺗﺮﺍﻛﻤﺖ ﻋﻠﻴﻪ ﻭ ﺍﻵﻥ ﺫﻟﻚ ﺍﳉﺮﻡ ﺍﻟﻌﻈﻴﻢ
ﺍﻟﺬﻱ ﺳﻘﻂ ﰲ ﺣﺒﺎﺋﻠﻪ ﻭ ﻻ ﳚﺪ ﻣﻨﻬﺎ ﺧﻼﺻﺎ ،ﻓﻼ ﺭﺍﺣﺔ ﺭﻭﺣﻴﺔ ،ﻭ ﻻ ﺭﺍﺣﺔ ﻣﺎﺩﻳﺔ ﻭ ﻻ ﺭﺍﺣﺔ
ﺯﻭﺟﻴﺔ .ﻻ ﺭﻳﺐ ﺃﻥ ﺿﻤﲑﻩ ﻳﻌﺬﺑﻪ ﻋﻠﻰ ﺇﲦﻪ ﺫﺍﻙ ،ﻭ ﻗﻴﺎﻣﻪ ﻭ ﺻﻼﺗﻪ ﻻ ﻳﻌﻴﺒﺎﻧﻪ ﺑﻞ ﳘـﺎ ﻣـﻦ
" ﺇﻥ ﺍﳌﺆﻣﻦ ﺧﻠﻖ ﻣﻔﺘﻮﻧﺎ ﺗﻮﺍﺑﺎ ﻧـﺴِﻴﺎ ﻓـﺈﻥ ﺳﲑﺩﺍﻧﻪ ﺑﺈﺫﻥ ﺍﷲ .ﺃﱂ ﻳﻘﻞ ﺍﳊﺒﻴﺐ ﺍﻟﺼﻄﻔﻰ s
ﺫﹸﻛﱢﺮ ﺫﹶﻛﹶﺮ " )*( ﻭ ﺫﻟﻚ ﺍﻟﺸﺎﺏ ﺍﻟﺬﻱ ﻗﺎﻟﻮﺍ ﺇﻧﻪ ﻳﺼﻠﻲ ﻭ ﻟﻜﻨﻪ ﻳﻔﻌﻞ ﻛﺬﺍ ﻭ ﻛﺬﺍ ،ﻓﺮﺩ ﻋﻠﻴﻬﻢ
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) -ﺗﻄﺮﻕ ﻣﻔﻜﺮﺓ ﻭ ﻗﺪ ﺑﺪﺍ ﻋﻠﻴﻬﺎ ﺍﻷﺳﻰ ( ﻭﻳﻠﻲ ﳑﺎ ﻓﻌﻠﺘﻪ ﺑﻚ ﻳﺎ ﺣﺎﺯﻡ .
-ﺧﺬﻱ ﺑﻴﺪﻩ ﻭ ﺃﻋﻴﻨﻴﻪ ﻋﻠﻰ ﺍﻟﺪﻧﻴﺎ ﻳﺎ ﻣﻴﺴﻮﻥ ،ﻭ ﻻ ﺗﻌﻴﲏ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻴﻪ ﻓﺈﻧﻚ ﺭﺍﻋﻴﺔ ﰲ ﺑﻴﺘﻚ ﻛﻤـﺎ
ﻫﻮ ﺭﺍﻉ ،ﻭ ﻣﺴﺆﻭﻟﺔ ﻋﻨﻪ ﻛﻤﺎ ﻫﻮ ﻣﺴﺆﻭﻝ ﻋﻨﻚ ،ﻛﻮﱐ ﻟﻪ ﺧﲑ ﺍﳌﺘﺎﻉ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ .ﺍﺑﺪﺋﻲ
ﺑﺎﻟﺘﻮﺩﺩ ﺇﻟﻴﻪ ﺑﺼﺪﻕ ،ﰒ ﺃﻗﻨﻌﻴﻪ ﺑﺎﻻﺳﺘﻌﺎﻧﺔ ﺑﻮﺍﻟﺪﻳﻪ ﻭ ﺍﺣﻔﻈﻲ ﻟﻪ ﰲ ﺫﺍﺕ ﺍﻟﻮﻗﺖ ﻣـﺎﺀ ﻭﺟﻬـﻪ
ﲝﺴﻦ ﲣﲑﻙ ﻟﻸﻟﻔﺎﻅ ﺍﻟﱵ ﻫﻲ ﺍﳌﺤﻚ ﰲ ﻣﺜﻞ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ،ﻓﺒﺪﻝ ﺃﻥ ﺗﻘﻮﱄ ﻟﻪ " ﺍﺳﺘﻌﻦ ﺑﻮﺍﻟﺪﻙ
ﻷﻧﻚ ﻟﻦ ﺗﺴﺘﻄﻴﻊ ﻭﺣﺪﻙ " ﻗﻮﱄ ﻟﻪ " ﺃﻋﻠﻢ ﺃﻧﻚ ﲡﺘﻬﺪ ﻭ ﺗﻜﺪ ﻷﺟﻠﻲ ﻭ ﺃﻧﺎ ﺃﺛﻖ ﺑﻚ ،ﻭ ﻟﻜﻨﲏ
ﻋﺰﺯﻱ ﺛﻘﺘﻪ ﺑﻨﻔﺴﻪ ﺑﺜﻘﺘﻚ ﺃﻧﺖ ﻓﻴﻪ ،ﻷﻥ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻟﻮ ﻭﻗﻒ ﺿﺪﻩ ﻭ ﻭﻗﻔﺖ ﺃﻧﺖ ﻣﻌﻪ ﻓﺴﻴﺼﻤﺪ ،
ﻭ ﻟﻮ ﻛﻨﺖ ﺃﻧﺖ ﺿﺪﻩ ﻭ ﺍﻟﻌﺎﱂ ﻛﻠﻪ ﻣﻌﻪ ،ﻓﺴﻴﺴﻘﻂ .ﺃﺗﻌﻠﻤﲔ ﳌﺎﺫﺍ ؟ ﻷﻧﻚ ﺻﺮﺕ ﻋﺎﳌﻪ ﻳﺎ ﻣﻴﺴﻮﻥ
ﻭ ﻫﻮ ﻋﺎﳌﻚ .ﻟﻘﺪ ﺻﺎﺭ ﻋﺎﳌﻚ ﺍﻵﻥ ﺃﺭﺣﺐ ﻳﺎ ﻣﻴﺴﻮﻥ ﺑﺘﺸﺎﺭﻛﻚ ﻣﻌﻪ ،ﻓﻼ ﺗﻀﻴﻴﻘﻴﻪ ﺃﻧﺖ ﺑـﺘﻔﻜﲑ
ﻃﻔﻮﱄ ﻋﺸﻮﺍﺋﻲ ،ﺑﻞ ﺯﻳﺪﻳﻪ ﲨﺎﻻ ﲟﺰﻳﺪ ﻣﻦ ﺍﻟﺘﻔﻬﻢ ﻭ ﻣﺰﻳﺪ ﻣﻦ ﺍﻟﺼﱪ ﻭ ﻛﺜﲑ ﻣﻦ ﺍﳊﺐ .
) -ﺗﻨﻈﺮ ﻟﺴﻠﻤﻰ ﻣﻨﺸﺮﺣﺔ ( ﻓﺮﺝ ﺍﷲ ﻛﺮﺑﻚ ﻛﻤﺎ ﻓﺮﺟﺖ ﻛﺮﰊ ﻳﺎ ﺳﻠﻤﻰ ،ﻭ ﺟﺰﺍﻙ ﻋﲏ ﺧـﲑﺍ.
ﻟﻘﺪ ﺻﺮﺕ ﺃﺣﺐ ﺣﺎﺯﻣﺎ ﺃﻛﺜﺮ ﻣﻦ ﺫﻱ ﻗﺒﻞ ﺑﻌﺪ ﺃﻥ ﺟﺌﺘﻚ ﻭ ﺃﻧﺎ ﻟﻪ ﻛﺎﺭﻫﺔ) .ﻳﺒﺪﻭ ﻋﻠﻴﻬﺎ ﺍﻟﺘﺮﺩﺩ(
-ﺳﺄﺗﺮﻙ ﻟﻚ ﺃﻧﺖ ﺍﻟﺘﻔﻜﲑ ﻓﻴﻤﺎ ﺗﻘﻮﻟﲔ ﺑﻌﻘﻠﻚ ﻭ ﻗﻠﺒﻚ ﻣﻌﺎ .ﻋﻮﺩﻱ ﺇﱃ ﺑﻴﺘﻚ ﻳﺎ ﻣﻴﺴﻮﻥ ،ﻭ ﺻﻞﱢ
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) -ﺗﺪﻣﻊ ﻋﻴﻨﺎﻫﺎ ﻭ ﺗﺄﺧﺬ ﺑﻴﺪﻱ ﺳﻠﻤﻰ( ﺟﺰﺍﻙ ﺍﷲ ﻋﲏ ﺧﲑﺍ ﻳﺎ ﺳﻠﻤﻰ .ﻟﻦ ﺃﻧﺴﻰ ﻟﻚ ﻭﻗﻔﺘﻚ ﺇﱃ
ﺟﺎﻧﱯ ،ﺳﺄﻋﻮﺩ ﻭ ﺃﺻﻠﻲ ،ﻭ ﺳﺄﺩﻋﻮ ﺍﷲ ﻭ ﺳﺄﻓﻜﺮ ﰲ ﻛﻞ ﻣﺎ ﻗﻠﺘﻪ ﱄ ،ﻭ ﺑﺈﺫﻥ ﺍﷲ ﺳﻨـﺼﻠﺢ
ﻛﻞ ﺷﺊ .
) -ﺗﺸﺪ ﻋﻠﻰ ﻳﺪﻳﻬﺎ ﻣﺆﻛﺪﺓ ( ﺑﺈﺫﻥ ﺍﷲ ،ﺃﻧﺎ ﻭﺍﺛﻘﺔ ﻳﺎ ﺣﺒﻴﺒﱵ ،ﺍﻣﺾﹺ ﻭ ﺍﷲ ﰲ ﻋﻮﻧﻚ ﻭ ﺳـﺄﺩﻋﻮ
ﻟﻚ ﻣﻦ ﻛﻞ ﻗﻠﱯ.
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)*( " ﺇﻥ ﺍﳌﺆﻣﻦ ﺧﻠﻖ ﻣﻔﺘﻮﻧﺎ ﺗﻮﺍﺑﺎ ﻧﺴﻴﺎ ﻓﺈﻥ ﺫﻛﺮ ﺫﻛﺮ " ﺍﻟﺮﺍﻭﻱ :ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻋﺒﺎﺱ ﺍﶈﺪﺙ :ﺍﺑﻦ ﻋﺪﻱ
-ﺍﳌﺼﺪﺭ :ﺍﻟﻜﺎﻣﻞ ﰲ ﺍﻟﻀﻌﻔﺎﺀ -ﺍﻟﺼﻔﺤﺔ ﺃﻭ ﺍﻟﺮﻗﻢ - ٥٥٩/٣ :ﺧﻼﺻﺔ ﺍﻟﺪﺭﺟﺔ] :ﻓﻴﻪ[ ﺩﺍﻭﺩ ﺑـﻦ
" ﻣﻦ ﺍﻷﺧﻄﺎﺀ ﺍﻟﹼﱵ ﺗﺴﺮﺑﺖ ﺇﻟﻴﻨﺎ ﻣﻦ ﺛﻘﺎﻓﺔ ﺍﻟﺼﻮﻓﻴﺔ ﺍﳌﺄﺧﻮﺫﺓ ﺃﺻﻼﹰ ﻣﻦ ﺭﻫﺒﺎﻧﻴﺔ ﺍﻟﻨﺼﺎﺭﻯ ﻭﺭﻳﺎﺿـﺎﺕ
ﺍﻟﺒﻮﺫﻳﲔ ﻭﻏﲑﻫﻢ ،ﻃﻠﺐ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺣﺎﻟﺔ ﺍﻟﺴﻼﻣﺔ ﺍﻟﻜﺎﻣﻠﺔ ﻣﻦ ﺍﻟﺬﹼﻧﻮﺏ ،ﻭﻫﺬﺍ ﳏـﺎﻝ ﻷﻥﹼ ﺟـﻨﺲ
ﺍﻟﺬﹼﻧﺐ ﻻ ﻳﺴﻠﻢ ﻣﻨﻪ ﺑﺸﺮ ،ﻭﻛﻮﻥ ﺍﳌﺆﻣﻦ ﳚﻌﻞ ﻫﺬﺍ ﻏﺎﻳﺘﻪ ﻓﻬﻮ ﻳﻄﻠﺐ ﺍﳌﺴﺘﺤﻴﻞ ،ﺇﻻﹼ ﺃﻥ ﳚﻌﻠﻬﺎ ﻏﺎﻳـﺔ
ﻣﻄﻠﻮﺏ ﻣﻨﻪ ﲢﻘﻴﻖ ﺃﻗﺮﺏ ﺍﻟﻨﺘﺎﺋﺞ ﺇﻟﻴﻬﺎ .ﺇﻥﹼ ﺍﷲ ﺗﻌﺎﱃ ﺧﻠﻖ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﻩ ﺍﳊﻴﺎﺓ ﻭﺟﻌﻞ ﻟـﻪ ﺃﺟـﻼﹰ
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ﻳﻜﺘﺴﺐ ﻓﻴﻪ ﺍﻟﺼﺎﳊﺎﺕ ،ﻓﻤﻦ ﻗﺪﻡ ﻋﻠﻰ ﺍﷲ ﲟﻴﺰﺍﻥ ﺣﺴﻨﺎﺕ ﺭﺍﺟﺢ ﻓﻬﻮ ﺍﻟﻨﺎﺟﻲ ﺇﻥ ﺷـﺎﺀ ﺍﷲ ﺗﻌـﺎﱃ ،
ﺑﻐﺾ ﺍﻟﻨﻈﺮ ﻋﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﻣﻦ ﺍﻟﺴﻴﺌﺎﺕ ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺣﺪﺍﹰ .
ﻭﺇﻥﹼ ﺍﻟﻨﺎﻇﺮ ﺇﱃ ﺍﻟﻨﺼﻮﺹ ﻳﺪﺭﻙ ﲜﻼﺀ ﺃﻥﹼ ﻣﺮﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻌﺒﺪ ﻟﻴﺲ ﳎﺮﺩ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﳌﺨﺎﻟﻔﺔ ،ﺑﻞ
ﺍﳌﺮﺍﺩ ﺑﻘﺎﺀ ﺍﻟﻌﻼﻗﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺭﺑﻪ ﲟﻌﲎ :ﺃﻥ ﻳﻄﻴﻌﻪ ﺍﻟﻌﺒﺪ ﻓﻴﺆﺟﺮ ،ﻭﻳﺬﻧﺐ ﻓﻴﺴﺘﻐﻔﺮ ،ﻭﻳـﻨﻌﻢ ﻋﻠﻴـﻪ
ﻓﻴﺸﻜﺮ ،ﻭﻳﻘﺘﺮ ﻋﻠﻴﻪ ﻓﻴﺪﻋﻮﻩ ﻭﻳﻄﻠﺐ ﻣﻨﻪ ،ﻭﻳﻀﻴﻖ ﺃﻛﺜﺮ ﻓﻴﻠﺠﺄ ﻭﻳﻀﻄﺮ ،ﻭﻫﻜﺬﺍ .ﻭﻟـﺬﻟﻚ ﻭﺭﺩ ﰲ
ﺑﻌﺾ ﺍﻵﺛﺎﺭ ﺃﻥﹼ ﺍﻟﻌﺒﺪ ﺍﻟﺼﺎﱀ ﻳﻐﻔﻞ ﺃﻭ ﻳﻨﺴﻰ ﻓﻴﻀﻴﻖ ﺍﷲ ﻋﻠﻴﻪ ﺑﺒﻼﺀ ،ﺣﺘﻰ ﻳـﺴﻤﻊ ﺻـﻮﺗﻪ ﺑﺎﻟـﺪﻋﺎﺀ
ﻭﺍﻻﻟﺘﺠﺎﺀ .ﻭﻭﺭﺩ ﺃﻥﹼ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ ﻳﻜﺜﺮ ﻣﻦ ﺍﻟﺬﹼﻛﺮ ﻭﻻ ﻳﺴﺘﻐﻔﺮ ﻓﻴﻘﺪﺭ ﺍﷲ ﻋﻠﻴﻪ ﺍﻟﺬﹼﻧﺐ ﻟﻴﺴﻤﻊ ﺻـﻮﺗﻪ
ﰲ ﺍﻻﺳﺘﻐﻔﺎﺭ .
ﻭﳍﺬﺍ ﻛﺎﻥ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ -ﻣﻊ ﺳﻼﻣﺘﻪ ﻣﻦ ﺍﻟﺬﹼﻧﻮﺏ ﻳﻜﺜﺮ ﻣـﻦ ﺃﻥ ﻳـﺴﺘﻐﻔﺮ ،ﺇﻣـﺎ
ﻟﺮﺅﻳﺘﻪ ﺗﻘﺼﲑﺍﹰ ﻣﻦ ﻧﻔﺴﻪ ﰲ ﺣﻖ ﻣﺎ ﻳﺮﻯ ﻣﻦ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻪ ،ﺃﻭ ﻷﻧﻪ ﻳﺮﻯ ﻣﻦ ﻧﻔﺴﻪ ﺗﻘﺼﲑﺍﹰ ﰲ ﺍﻟـﺬﹼﻛﺮ
ﺧﺼﻮﺻﺎﹰ ﻋﻨﺪﻣﺎ ﻳﺪﺧﻞ ﺍﳋﻼﺀ ﺃﻭ ﳓﻮ ﺫﻟﻚ .ﻭﺍﳌﻬﻢ ﺃﻧﻪ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳـﻠﻢ -ﳛﻘﹼـﻖ ﺍﻹﺭﺍﺩﺓ
ﺍﻟﻘﺪﺳﻴﺔ ﰲ ﺃﻥ ﻳﺴﺘﻤﺮ ﺍﻟﻌﺒﺪ ﰲ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ،ﻟﺒﻴﺎﻥ ﺃﻧﻪ ﻻ ﻳﺴﻠﻢ ﻋﺒﺪ ﻣـﺎ ﻣـﻦ ﺟـﻨﺲ
ﺍﻟﺘﻘﺼﲑ ﺍﻟﹼﺬﻱ ﻳﻮﺟﺐ ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ،ﺇﻣﺎ ﺗﻘﺼﲑﺍﹰ ﻋﻦ ﺍﻷﻛﻤﻞ ﰲ ﻧﻈﺮﻫﻢ ﻛﻤﺎ ﰲ ﺣـﻖ ﺍﻷﻧﺒﻴـﺎﺀ ،ﺃﻭ
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ﻭﻣﻦ ﺍﳊﻤﺎﻗﺔ ﺃﻥ ﻳﺸﻐﻞ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﺑﺎﻟﺘﺨﻠﹼﺺ ﻣﻦ ﺫﻧﺐ ﻣﻌﻴﻦ ﺣﺘﻰ ﻳﻔﻮﺗﻪ ﻣﻦ ﺍﻟﻘﺮﺑﺎﺕ ﻣﺎ ﳝﺤﻮ ﺃﺛﺮ ﺫﻟﻚ
ﺍﻟﺬﹼﻧﺐ ﻭﻻ ﻳﻜﻮﻥ ﻟﻪ ﻣﻌﻬﺎ ﺃﻱ ﺗﺄﺛﲑ ﻋﻠﻰ ﺍﻟﻌﺒﺪ .ﺃﻭ ﺣﺘﻰ ﻳﻘﻊ ﻓﻴﻤﺎ ﻫﻮ ﺃﻋﻈﻢ ﻣﻨﻪ ﻣﻦ ﺍﻟﺬﹼﻧﻮﺏ ﺍﻟﹼﱵ ﺗﺆﺛﹼﺮ
ﻓﻌﻼﹰ ﰲ ﺍﻟﻨﻔﺲ ﻭﺗﺮﺟﺢ ﻛﻔﹼﺔ ﻣﻴﺰﺍﻥ ﺍﳋﺴﺎﺭﺓ ﻋﻠﻰ ﺍﻟﻔﻼﺡ ،ﺑﺴﺒﺐ ﻏﻔﻠﺘﻪ ﻋﻨﻬﺎ ﻭﺭﺅﻳﺘﻪ ﻟﺬﻧﺐ ﻣﻌﻴﻦ ﻳﻜﱪ
ﰲ ﻧﻔﺴﻪ .ﻭﻛﻞﹼ ﺫﻟﻚ ﺑﺴﺒﺐ ﺍﻟﺘﻔﻜﲑ ﺍﻟﻌﺎﻃﻔﻲ ﻭﺍﳋﻴﺎﱄ ،ﻭﺍﻟﺴﻌﻲ ﻟﺒﻠﻮﻍ ﻣﺎ ﱂ ﻳﻄﻠﺐ ﻣﻦ ﺍﻟﻌﺒﺪ ﺑﻠﻮﻏﻪ .
ﻓﺈﻥﹼ ﺍﻟﺒﻌﺾ ﻳﺒﺘﻠﻰ ﺑﻌﻤﻞ ﻗﺪ ﻳﻜﻮﻥ ﺷﺒﻬﺔ ﻭﱂ ﻳﺮﺗﻖ ﻷﻥ ﻳﻜﻮﻥ ﺫﻧﺒﺎﹰ ﺻﺮﳛﺎﹰ ،ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻌﻤﻞ ﻳﻌﺘـﱪ ﰲ
ﳎﺘﻤﻌﻪ ﻋﻼﻣﺔ ﻟﻐﲑ ﺍﳌﺘﺪﻳﻦ ﻭﺷﻌﺎﺭﺍﹰ ﻟﻠﻔﺴﻘﺔ ،ﻓﻴﺸﻐﻠﻪ ﻫﺬﺍ ﺍﻟﻔﻌﻞ ﻭﻳﻌﻈـﻢ ﰲ ﻧﻔـﺴﻪ ﻃﻠﺒـﺎﹰ ﻟﻠﺘﻤﻈﻬـﺮ
ﻭﺍﻟﺸﻌﺎﺭﻳﺔ ﻣﻊ ﺃﻧﻪ ﻳﻘﻊ ﰲ ﻛﺒﺎﺋﺮ ﺻﺮﳛﺔ ﻏﲑ ﺃﻧﻬﺎ ﻟﻴﺴﺖ ﺷﻌﺎﺭﺍﹰ ﻭﻣﻈﻬﺮﺍﹰ ﻛﺎﻟﻐﻴﺒﺔ ﻭﺍﻟﻨﻤﻴﻤﺔ .ﺃﻭ ﺑـﺴﺒﺐ
ﺍﳊﺮﺹ ﻋﻠﻰ ﺍﻟﻜﻤﺎﻝ ﻭﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺬﹼﻧﻮﺏ ﻭﻫﻮ ﺷﻲﺀ ﳏﺎﻝ ،ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﺸﻐﻞ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﺑﻪ ﻓﻴﻘﻊ
ﰲ ﺍﻟﻔﺘﻮﺭ ﻭﺍﻟﻴﺄﺱ ،ﺇﺫﺍ ﻇﻦ ﺃﻥﹼ ﻫﺬﺍ ﻏﺎﻳﺔ ﺍﻟﺘﺪﻳﻦ ﻭﻫﺪﻑ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺎﻟﺪﻳﻦ .
ﻭﺗﺄﻣﻞ ﻣﻌﻲ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ) :ﺳﺪﺩﻭﺍ ﻭﻗﺎﺭﺑﻮﺍ ﻭﺃﺑﺸﺮﻭﺍ() (٢ﻓﺈﻥﹼ ﻓﻴﻪ ﻣﻌﲎ ﻟﻄﻴﻔﺎﹰ ﻳﻘﻄـﻊ
ﺍﻟﻄﹼﻤﻊ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﺒﻠﻎ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺪﻳﻦ ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻕ ﺍﷲ ﺗﻌﺎﱃ ،ﺑﻞ ﺍﳌﻄﺎﻟﺒﺔ ﺃﻥ ﻳﺴﺪﺩ ﺍﻟﻌﺒـﺪ ﻭﺃﻥ
ﻳﻘﺎﺭﺏ ﻓﻜﺄﻥﹼ ﺍﻹﺻﺎﺑﺔ ﻏﲑ ﳑﻜﻨﺔ ،ﻭﻟﻜﻦ ﻛﻠﹼﻤﺎ ﻛﺎﻥ ﺳﻬﻢ ﺍﻟﻌﺒﺪ ﺃﻗﺮﺏ ﺇﱃ ﺍﻹﺻﺎﺑﺔ ﻓﻬﻮ ﺃﻗﺮﺏ ﻟﻠﺴﻼﻣﺔ
ﻓﺈﺫﺍ ﻭﻃﹼﻦ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ﻛﻠﹼﻤﺎ ﻭﻗﻊ ﻓﻴﻪ ﺳﻜﻨﺖ ﻧﻔﺴﻪ ﻋﻦ ﺍﻟﺘﻄﻠﹼﻊ ﻟﻠﻮﻗﻮﻉ ﰲ ﺍﳋﻄﺄ
.ﺃﻭ ﻋﻠﻰ ﺍﻷﻗﻞ ﺃﺿﻌﻔﺖ ﺃﺛﺮ ﺍﻟﺬﹼﻧﺐ ﰲ ﺍﻟﻨﻔﺲ ،ﻓﺎﻟﺘﻮﺑﺔ ﻻ ﻳﻘﻮﻡ ﺑﻮﺟﻬﻬﺎ ﺷﻲﺀ ﻣﻦ ﺍﻟﺬﹼﻧﻮﺏ ﻭﺍﳋﻄﺎﻳـﺎ
ﺑﺎﻟﻐﺎﹰ ﻣﺎ ﺑﻠﻎ ،ﺇﺫﺍ ﺻﺪﻕ ﺍﻟﻌﺒﺪ ﻓﻴﻬﺎ ،ﻭﺫﺍﻕ ﻗﻠﺒﻪ ﺣﺮﻗﺔ ﺍﻟﻨﺪﻡ ﻭﺃﱂ ﺍﳊﺴﺮﺓ ﻣﻦ ﺯﻟﹼﺔ ﺍﻟﺬﹼﻧﺐ .
ﻭﺇﺫﺍ ﻋﺮﻑ ﺭﺑﻚ ﻣﻨﻚ ﺗﻜﺮﺍﺭ ﺍﻟﺘﻮﺑﺔ ﻭﺗﻌﺎﻫﺪﻫﺎ ﻓﻼ ﺃﺛﺮ ﻟﺬﻧﺒﻚ ﺑﻌﺪ ﺫﻟﻚ ﺃﺑﺪﺍﹰ .
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ﻭﺇﺫﺍ ﻋﺮﻑ ﺇﺑﻠﻴﺲ ﻣﻨﻚ ﻛﺜﺮﺓ ﺍﻟﺘﻮﺑﺔ ﻭﺗﻌﺎﻫﺪﻫﺎ ﻗﻨﻂ ﻭﺃﻳﺲ ﻣﻨﻚ.
ﻓﺄﻫﻠﻚ ﺇﺑﻠﻴﺲ ﺑﺘﻌﺎﻫﺪ ﺍﻟﺘﻮﺑﺔ ﰲ ﻛﻞﹼ ﻭﻗﺖ ﻭﺇﻥ ﻛﺜﺮﺕ ،ﻓﺈﻥﹼ ﺍﷲ ﻻ ﳝﻞﹼ ﻣﻨﻬﺎ ﻛﻤﺎ ﳝﻞﹼ ﺍﺑﻦ ﺁﺩﻡ ،ﻓﻌـﻦ
ﺃﰊ ﻫﺮﻳﺮﺓ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ) :ﺃﻥﹼ ﺭﺟﻼﹰ ﺃﺫﻧﺐ ﺫﻧﺒـﺎﹰ ﻓﻘـﺎﻝ :ﺃﻱ
ﺭﺏ ﺃﺫﻧﺒﺖ ﺫﻧﺒﺎﹰ ﻓﺎﻏﻔﺮ ﱄ ،ﻓﻘﺎﻝ :ﻋﺒﺪﻱ ﺃﺫﻧﺐ ﺫﻧﺒﺎﹰ ﻓﻌﻠﻢ ﺃﻥﹼ ﻟﻪ ﺭﺑﺎﹰ ﻳﻐﻔﺮ ﺍﻟﺬﹼﻧﺐ ﻭﻳﺄﺧـﺬ ﺑـﻪ ،ﻗـﺪ
ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ،ﰒﹼ ﺃﺫﻧﺐ ﺫﻧﺒﺎﹰ ﺁﺧﺮ ،ﻓﻘﺎﻝ :ﺭﺏ ﺇﻧﻲ ﻋﻤﻠﺖ ﺫﻧﺒﺎﹰ ﻓﺎﻏﻔﺮ ﱄ ،ﻓﻘﺎﻝ :ﻋﻠﻢ ﻋﺒـﺪﻱ ﺃﻥﹼ
ﻟﻪ ﺭﺑﺎﹰ ﻳﻐﻔﺮ ﺍﻟﺬﹼﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ﻗﺪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ،ﰒﹼ ﻋﻤﻞ ﺫﻧﺒﺎﹰ ﺁﺧﺮ ﻓﻘﺎﻝ :ﺭﺏ ﺇﻧﻲ ﻋﻤﻠﺖ ﺫﻧﺒﺎﹰ ﺁﺧﺮ
ﻓﺎﻏﻔﺮ ﱄ ،ﻓﻘﺎﻝ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ :ﻋﻠﻢ ﻋﺒﺪﻱ ﺃﻥﹼ ﻟﻪ ﺭﺑﺎﹰ ﻳﻐﻔﺮ ﺍﻟﺬﹼﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ،ﺃﺷﻬﺪﻛﻢ ﺃﻧﻲ ﻗـﺪ
ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻘﻴﻢ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ ) :ﺷﺮﻁ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻋﺪﻡ ﻣﻌﺎﻭﺩﺓ ﺍﻟﺬﹼﻧﺐ ،ﻭﻗﺎﻝ :ﻣﱴ ﻋﺎﺩ ﺇﻟﻴﻪ ﺗﺒﻴﻨـﺎ
ﺃﻥﹼ ﺍﻟﺘﻮﺑﺔ ﻛﺎﻧﺖ ﺑﺎﻃﻠﺔ ﻏﲑ ﺻﺤﻴﺤﺔ .ﻭﺍﻷﻛﺜﺮﻭﻥ ﻋﻠﻰ ﺃﻥﹼ ﺫﻟﻚ ﻟﻴﺲ ﺑﺸﺮﻁ ﻭﺇﻧﻤﺎ ﺻﺤﺔ ﺍﻟﺘﻮﺑﺔ ﻣﻮﻗﻮﻓﺔ
ﻋﻠﻰ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻭﺍﻟﻨﺪﻡ ﻋﻠﻴﻪ ﻭﺍﻟﻌﺰﻡ ﺍﳉﺎﺯﻡ ﻋﻠﻰ ﺗﺮﻙ ﻣﻌﺎﻭﺩﺗﻪ ().(٤
ﻭﰲ ﺍﳌﺴﺘﺪﺭﻙ ﺃﻥﹼ ﺍﻟﻨﱯ – ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ -ﺟﺎﺀﻩ ﺭﺟﻞ ﻓﻘﺎﻝ ) :ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺃﺣﺪﻧﺎ ﻳـﺬﻧﺐ ،
ﻗﺎﻝ :ﻳﻜﺘﺐ ﻋﻠﻴﻪ ،ﻗﺎﻝ :ﰒﹼ ﻳﺴﺘﻐﻔﺮ ﻣﻨﻪ ،ﻗﺎﻝ :ﻳﻐﻔﺮ ﻟﻪ ﻭﻳﺘﺎﺏ ﻋﻠﻴﻪ ،ﻗﺎﻝ :ﻓﻴﻌﻮﺩ ﻓﻴﺬﻧﺐ ،ﻗﺎﻝ :
ﻳﻜﺘﺐ ﻋﻠﻴﻪ ،ﻗﺎﻝ :ﰒﹼ ﻳﺴﺘﻐﻔﺮ ﻣﻨﻪ ﻭﻳﺘﻮﺏ ،ﻗﺎﻝ :ﻳﻐﻔﺮ ﻟﻪ ﻭﻳﺘﺎﺏ ﻋﻠﻴﻪ ،ﻭﻻ ﳝـﻞﹼ ﺍﷲ ﺣﺘـﻰ ﲤﻠﹼـﻮﺍ
().(٥
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ﻭﻋﻦ ﻋﻠﻲ – ﻛﺮﻡ ﺍﷲ ﻭﺟﻬﻪ -ﻗﺎﻝ ) :ﺧﻴﺎﺭﻛﻢ ﻛﻞﹼ ﻣﻔﺘﻦ ﺗﻮﺍﺏ ،ﻗﻴﻞ :ﻓﺈﻥ ﻋﺎﺩ ؟ ﻗﺎﻝ :ﻳـﺴﺘﻐﻔﺮ
ﺍﷲ ﻭﻳﺘﻮﺏ ،ﻗﻴﻞ :ﻓﺈﻥ ﻋﺎﺩ ؟ ﻗﺎﻝ :ﻳﺴﺘﻐﻔﺮ ﺍﷲ ﻭﻳﺘﻮﺏ ،ﻗﻴﻞ :ﻓﺈﻥ ﻋﺎﺩ ؟ ﻗﺎﻝ :ﻳﺴﺘﻐﻔﺮ ﺍﷲ ﻭﻳﺘﻮﺏ
ﻭﻗﻴﻞ ﻟﻠﺤﺴﻦ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ) : -ﺃﻻ ﻳﺴﺘﺤﻲ ﺃﺣﺪﻧﺎ ﻣﻦ ﺭﺑﻪ ﻳﺴﺘﻐﻔﺮ ﻣﻦ ﺫﻧﻮﺑﻪ ﰒﹼ ﻳﻌﻮﺩ ﰒﹼ ﻳﺴﺘﻐﻔﺮ
ﰒﹼ ﻳﻌﻮﺩ ،ﻓﻘﺎﻝ :ﻭﺩ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻮ ﻇﻔﺮ ﻣﻨﻜﻢ ﺬﻩ ،ﻓﻼ ﲤﻠﹼﻮﺍ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ().(٦
ﻛﻤﺎ ﺃﻥﹼ ﻛﺜﺮﺓ ﺍﻟﺘﻮﺑﺔ ﻳﺰﻳﻞ ﺃﺛﺮ ﺍﻟﺬﹼﻧﺐ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ،ﻭﻫﻮ ﺍﺭﺗﺒﺎﻁ ﻭﺛﻴﻖ ﺑﲔ ﺍﷲ ﻭﺑﲔ ﺍﻟﻌﺒﺪ ﺍﻣﺘﺪﺡ
ﻓﻠﻴﺲ ﻣﻦ ﺷﺮﻁ ﺍﻟﻮﻻﻳﺔ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﺬﹼﻧﻮﺏ ،ﻭﻟﻜﻦ ﻋﺪﻡ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺘﻮﺑﺔ ﻣﻨﻬﺎ ،ﻛﻤﺎ ﻗـﺎﻝ
ﺗﻌﺎﱃ:
" ﻭﺳﺎﺭﻋﻮﺍ ﺇﱃ ﻣﻐﻔﺮﺓ ﻣﻦ ﺭﺑﻜﻢ ﻭﺟﻨﺔ ﻋﺮﺿﻬﺎ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﺃﹸﻋﺪﺕ ﻟﻠﻤﺘﻘﲔ ﺍﻟﹼﺬﻳﻦ ﻳﻨﻔﻘـﻮﻥ ﰲ
ﺍﻟﺴﺮﺍﺀ ﻭﺍﻟﻀﺮﺍﺀ ﻭﺍﻟﻜﺎﻇﻤﲔ ﺍﻟﻐﻴﻆ ﻭﺍﻟﻌﺎﻓﲔ ﻋﻦ ﺍﻟﻨﺎﺱ ﻭﺍﷲ ﳛﺐ ﺍﶈﺴﻨﲔ ﻭﺍﻟﹼﺬﻳﻦ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻓﺎﺣﺸﺔ ﺃﻭ
ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺫﻛﺮﻭﺍ ﺍﷲ ﻓﺎﺳﺘﻐﻔﺮﻭﺍ ﻟﺬﻧﻮﻢ ﻭﻣﻦ ﻳﻐﻔﺮ ﺍﻟﺬﹼﻧﻮﺏ ﺇﻻﹼ ﺍﷲ ﻭﱂ ﻳﺼﺮﻭﺍ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﻮﺍ ﻭﻫﻢ
ﻳﻌﻠﻤﻮﻥ " ] ﺁﻝ ﻋﻤﺮﺍﻥ ، [١٣٥ :ﻭﻻ ﺃﺻﺮﺡ ﻣﻦ ﻫﺬﻩ ﺍﻵﻳﺔ ﻋﻠﻰ ﺃﻥﹼ ﺍﻟﺮﺟﻞ ﻗﺪ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﺘﻘﲔ ﺑﻞ
ﻭﺍﶈﺴﻨﲔ ﻭﻣﻊ ﺫﻟﻚ ﻓﻘﺪ ﻳﻘﻊ ﻣﻨﻪ ﺍﻟﺬﹼﻧﺐ ﺑﻞ ﺍﻟﻔﺎﺣﺸﺔ ﻭﻻ ﳝﻨﻊ ﺫﻟﻚ ﻣﻦ ﺑﻠﻮﻏﻪ ﻣﺮﺗﺒﺔ ﺍﳌﺘﻘﲔ ﺃﻫﻞ ﺍﳉﻨﺔ
،ﺑﺸﺮﻁ ﺃﻧﻪ ﺇﺫﺍ ﻓﻌﻞ ﺍﻟﻔﺎﺣﺸﺔ ﺗﺬﻛﹼﺮ ﻭﺃﻗﻠﻊ ﻭﺗﺎﺏ ،ﻓﻬﻮ ﺇﺫﺍﹰ ﻻ ﻳﺼﺮ ﻋﻠﻰ ﺍﳌﻌﺼﻴﺔ ﻣﻊ ﺃﻧﻪ ﻗﺪ ﻳﻘﻊ ﻓﻴﻬﺎ
ﺍﳌﺮﺓ ﺑﻌﺪ ﺍﳌﺮﺓ ﻟﻜﻨﻪ ﻳﺘﻮﺏ ﻣﻨﻬﺎ ﺃﻳﻀﺎﹰ ﻛﻞﹼ ﻣﺎ ﻭﻗﻊ ﻓﻴﻬﺎ .
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ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ ) :ﻭﻇﺎﻫﺮ ﺍﻟﻨﺼﻮﺹ ﺗﺪﻝﹼ ﻋﻠﻰ ﺃﻥﹼ ﻣﻦ ﺗﺎﺏ ﺇﱃ ﺍﷲ ﺗﻮﺑﺔ ﻧﺼﻮﺣﺎﹰ ﻭﺍﺟﺘﻤﻌـﺖ ﺷـﺮﻭﻁ
ﺍﻟﺘﻮﺑﺔ ﰲ ﺣﻘﹼﻪ ﻓﺈﻧﻪ ﻳﻘﻄﻊ ﺑﻘﺒﻮﻝ ﺍﷲ ﺗﻮﺑﺘﻪ ،ﻛﻤﺎ ﻳﻘﻄﻊ ﺑﻘﺒﻮﻝ ﺇﺳﻼﻡ ﺍﻟﻜﺎﻓﺮ ﺇﺫﺍ ﺃﺳﻠﻢ ﺇﺳﻼﻣﺎﹰ ﺻـﺤﻴﺤﺎﹰ
ﻭﻫﺬﺍ ﻗﻮﻝ ﺍﳉﻤﻬﻮﺭ ،ﻭﻛﻼﻡ ﺍﺑﻦ ﻋﺒﺪﺍﻟﱪ ﻳﺪﻝﹼ ﻋﻠﻰ ﺃﻧﻪ ﺇﲨﺎﻉ ().(٧
ﻗﺎﻝ ﺍﺑﻦ ﺍﳉﻮﺯﻱ ) :ﻣﻦ ﻫﻔﺎ ﻫﻔﻮﺓ ﱂ ﻳﻘﺼﺪﻫﺎ ﻭﱂ ﻳﻌﺰﻡ ﻋﻠﻴﻬﺎ ﻗﺒﻞ ﺍﻟﻔﻌﻞ ،ﻭﻻ ﻋﺰﻡ ﻋﻠﻰ ﺍﻟﻌﻮﺩﺓ ﺑﻌﺪﻩ ،
ﰒﹼ ﺍﻧﺘﺒﻪ ﻓﺎﺳﺘﻐﻔﺮ ﺍﷲ ﻛﺎﻥ ﻓﻌﻠﻪ ﻭﺇﻥ ﺩﺧﻠﻪ ﻋﻤﺪﺍﹰ ﰲ ﻣﻘﺎﻡ ﺧﻄﺄ ،ﻣﺜﻞ ﺃﻥ ﻳﻌﺮﺽ ﻟﻪ ﻣﺴﺘﺤﺴﻦ) (٨ﻓﻴﻐﻠﺒﻪ
ﺍﻟﻄﹼﺒﻊ ﻓﻴﻄﻠﻖ ﺍﻟﻨﻈﺮ ،ﻓﺈﺫﺍ ﺍﻧﺘﺒﻪ ﻟﻨﻔﺴﻪ ﻧﺪﻡ ﻋﻠﻰ ﻓﻌﻠﻪ ،ﻓﻘﺎﻡ ﺍﻟﻨﺪﻡ ﺑﻐﺴﻞ ﺍﻷﻭﺳﺎﺥ ﺍﻟﹼﱵ ﻛﺄﻧﻬﺎ ﻏﻠﻄﺔ ﱂ
ﺗﻘﺼﺪ ،ﻓﻬﺬﺍ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ " :ﺇﻥﹼ ﺍﻟﹼﺬﻳﻦ ﺍﺗﻘﻮﺍ ﺇﺫﺍ ﻣﺴﻬﻢ ﻃﺎﺋﻒ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺗﺬﻛﹼﺮﻭﺍ ﻓـﺈﺫﺍ ﻫـﻢ
ﻓﺄﻣﺎ ﺍﳌﺪﺍﻭﻡ ﻋﻠﻰ ﺗﻠﻚ ﺍﻟﻨﻈﺮﺓ ﺍﳌﺮﺩﺩ ﳍﺎ ،ﺍﳌﺼﺮ ﻋﻠﻴﻬﺎ ،ﻓﻜﺄﻧﻪ ﰲ ﻣﻘﺎﻡ ﻣﺘﻌﻤﺪ ﻟﻠﻨﻬﻲ ﻣﺒﺎﺭﺯﹴ ﺑﺎﳋﻼﻑ ،
ﺃﻛﺜﺮ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ
ﻗﺪ ﻳﻀﻌﻒ ﺇﳝﺎﻥ ﺍﳌﺆﻣﻦ ﻋﻦ ﺍﻟﺘﻮﺑﺔ ﻣﻦ ﺫﻧﺐ ﻣﻌﻴﻦ ،ﺃﻭ ﻟﺮﺑﻤﺎ ﻻ ﺗﺴﺎﻋﺪﻩ ﻇﺮﻭﻑ ﺣﻴﺎﺗﻪ ﻋﻠﻰ ﺍﻹﻗـﻼﻉ
ﻋﻦ ﻫﺬﺍ ﺍﻟﺬﹼﻧﺐ .ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳊﺎﻝ ﻫﻜﺬﺍ ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺆﻣﻦ ﺃﻥ ﻳﻌﺠﺰ ﻋﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ،ﻓﺎﻻﺳﺘﻐﻔﺎﺭ ﻣـﻦ
ﺃﺳﺒﺎﺏ ﺍﳌﻐﻔﺮﺓ ،ﻭﻣﻦ ﻭﺳﺎﺋﻞ ﲣﻔﻴﻒ ﺃﺛﺮ ﺍﻟﺬﹼﻧﺐ ،ﻭﻫﺬﺍ ﻟﻴﺲ ﲟﺴﺘﻨﻜﺮ .ﻓﺎﻻﺳﺘﻐﻔﺎﺭ ﺍﳌﻘﺮﻭﻥ ﺑﺎﻟﺘﻮﺑﺔ ﻟﻪ
ﺷﺄﻥ ﺁﺧﺮ ،ﻷﻥﹼ ﻣﻦ ﺗﺎﺏ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ﺗﻮﺑﺔ ﻣﻜﺘﻤﻠﺔ ﺍﻟﺸﺮﺍﺋﻂ ﻭﺟﺒﺖ ﻟﻪ ﻣﻦ ﺍﷲ ﺍﳌﻐﻔﺮﺓ .ﻭﺃﻣﺎ ﺍﻻﺳﺘﻐﻔﺎﺭ
ﺩﻭﻥ ﺇﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﻓﺈﻧﻪ ﻭﺇﻥ ﻛﺎﻥ ﺃﻗﻞﹼ ﺩﺭﺟﺔ ﻟﻜﻦ ﻻ ﻳﻌﺪﻡ ﺍﻟﻌﺒﺪ ﻣﻨﻪ ﻓﺎﺋﺪﺓ ،ﻷﻧﻪ ﺗﻌﺮﺽ ﺑﺎﻟـﺪﻋﺎﺀ
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ﻭﺍﻟﺴﻠﻒ ﺭﲪﻬﻢ ﺍﷲ ﻗﺮﺭﻭﺍ ﻭﻧﺒﻬﻮﺍ ﺃﻥﹼ ﳎﺮﺩ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺩﻭﻥ ﺍﻹﻗﻼﻉ ﻋﻦ ﺍﻟﺬﹼﻧﺐ ﺃﻭ ﺍﻟﻌﺰﻡ ﻋﻠﻴـﻪ ﻟـﻴﺲ
ﺃﻭﻻﻫﺎ :ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﳌﻘﺮﻭﻥ ﺑﺎﻟﺘﻮﺑﺔ ﻭﻫﻲ ﺃﻋﻼﻫﺎ ،ﻭﻣﺬﻫﺐ ﺃﻫﻞ ﺍﻟﺴﻨﺔ ﺍﳉﺰﻡ ﺑﺘﺮﺗـﺐ ﺍﳌﻐﻔـﺮﺓ ﻋﻠـﻰ
ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﳌﻘﺮﻭﻥ ﺑﺎﻟﺘﻮﺑﺔ ﻟﻠﻨﺼﻮﺹ ﺍﳌﺘﻮﺍﻓﺮﺓ ﻋﻠﻰ ﺫﻟﻚ ،ﻭﻣﻨﻬﺎ ﻗﻮﻟﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ :
ﻗﺎﻝ ﺍﺑﻦ ﺭﺟﺐ ) :ﻓﺎﻻﺳﺘﻐﻔﺎﺭ ﺍﻟﺘﺎﻡ ﺍﳌﻮﺟﺐ ﻟﻠﻤﻐﻔﺮﺓ ﻫﻮ ﻣﺎ ﻗﺎﺭﻥ ﻋﺪﻡ ﺍﻹﺻﺮﺍﺭ ﻛﻤﺎ ﻣﺪﺡ ﺍﷲ ﺃﻫﻠـﻪ
ﺍﻟﺜﹼﺎﻧﻴﺔ :ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺎﻟﻘﻠﺐ ﻭﺍﻟﻠﹼﺴﺎﻥ ﻣﻦ ﺍﻟﺬﹼﻧﺐ ﻟﻜﻦ ﺩﻭﻥ ﺃﻥ ﻳﻘﺘﺮﻥ ﺑﻪ ﺗﻮﺑﺔ ﺃﻭ ﻋﺰﻡ ﻋﻠﻰ ﺍﻹﻗـﻼﻉ ،
ﻭﻫﺬﻩ ﺃﺩﱏ ﻣﻦ ﺍﻟﹼﱵ ﻗﺒﻠﻬﺎ ﻟﻜﻨﻬﺎ ﳏﻤﻮﺩﺓ .ﻭﻫﻲ ﻭﺍﻗﻌﺔ ﻳﻘﻊ ﻓﻴﻬﺎ ﻛﺜﲑ ﻣﻦ ﺍﻟﻨﺎﺱ ،ﻓﻬﻮ ﺇﺫﺍ ﻭﺍﻗـﻊ ﺫﻧﺒـﺎﹰ
ﻻﻣﺘﻪ ﻧﻔﺴﻪ ﻓﻴﺴﺘﻐﻔﺮ ﻭﻳﺪﻋﻮ ﺍﷲ ﺃﻥ ﻳﻐﻔﺮ ﻟﻪ ﻟﻜﻦ ﻻ ﻳﻘﺎﺭﻥ ﺫﻟﻚ ﻋﺰﻣﻪ ﻋﻠﻰ ﺍﻹﻗﻼﻉ ﻟـﻀﻌﻒ ﺇﳝﺎﻧـﻪ
ﻭﺷﺪﺓ ﺗﻌﻠﹼﻖ ﻗﻠﺒﻪ ﺑﺎﻟﺬﹼﻧﺐ ،ﺃﻭ ﻟﻐﻔﻠﺘﻪ ﻋﻦ ﺍﻟﺘﻮﺑﺔ ،ﻗﺎﻝ ﺷﻴﺦ ﺍﻹﺳﻼﻡ ﺭﲪﻪ ﺍﷲ ) :ﻓﺈﻥ ﺍﻹﺳﺘﻐﻔﺎﺭ ﻫـﻮ
ﻃﻠﺐ ﺍﳌﻐﻔﺮﺓ ﻭﻫﻮ ﻣﻦ ﺟﻨﺲ ﺍﻟﺪﻋﺎﺀ ﻭﺍﻟﺴﺆﺍﻝ ،ﻭﻫﻮ ﻣﻘﺮﻭﻥ ﺑﺎﻟﺘﻮﺑﺔ ﰲ ﺍﻟﻐﺎﻟﺐ ﻭﻣﺄﻣﻮﺭ ﺑﻪ ،ﻟﻜﻦ ﻗـﺪ
ﻳﺘﻮﺏ ﺍﻹﻧﺴﺎﻥ ﻭﻻ ﻳﺪﻋﻮ ،ﻭﻗﺪ ﻳﺪﻋﻮﺍ ﻭﻻ ﻳﺘﻮﺏ ( ﻭﺳﺎﻕ ﺣﺪﻳﺚ ﺃﰊ ﻫﺮﻳﺮﺓ ﺍﳌﺘﻘﺪﻡ )...ﻋﻠﻢ ﻋﺒـﺪﻱ
ﺃﻥﹼ ﻟﻪ ﺭﺑﺎﹰ ﻳﻐﻔﺮ ﺍﻟﺬﹼﻧﺐ ﻭﻳﺄﺧﺬ ﺑﻪ ،ﺃﺷﻬﺪﻛﻢ ﺃﻧﻲ ﻗﺪ ﻏﻔﺮﺕ ﻟﻌﺒﺪﻱ ﻓﻠﻴﻌﻤﻞ ﻣﺎ ﺷﺎﺀ() (١٢ﰒﹼ ﻗـﺎﻝ ):
ﻭﺍﻟﺘﻮﺑﺔ ﲤﺤﻮ ﲨﻴﻊ ﺍﻟﺴﻴﺌﺎﺕ ... ،ﻭﺃﻣﺎ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺑﺪﻭﻥ ﺍﻟﺘﻮﺑﺔ ﻓﻬﺬﺍ ﻻ ﻳﺴﺘﻠﺰﻡ ﺍﳌﻐﻔﺮﺓ ،ﻭﻟﻜـﻦ ﻫـﻮ
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ﺍﻟﺜﹼﺎﻟﺜﺔ :ﺍﻻﺳﺘﻐﻔﺎﺭ ﺍﻟﻌﺎﻡ ﺑﺎﻟﻠﹼﺴﺎﻥ ﺩﻭﻥ ﺍﻟﻘﻠﺐ ،ﻟﻜﻦ ﺑﺪﻭﻥ ﺗﻮﺑﺔ ﻣﻦ ﺫﻧﺐ ﻣﻌﻴﻦ ﺃﻭ ﺇﻗﻼﻉ ﻋﻨﻪ ،ﻗـﺎﻝ
ﺍﺑﻦ ﺭﺟﺐ ) :ﻭﺇﻥ ﻗﺎﻝ ﺑﻠﺴﺎﻧﻪ :ﺃﺳﺘﻐﻔﺮ ﺍﷲ ﻭﻫﻮ ﻏﲑ ﻣﻘﻠﻊ ﺑﻘﻠﺒﻪ ﻓﻬﻮ ﺩﺍﻉﹴ ﷲ ﺑﺎﳌﻐﻔﺮﺓ ﻛﻤﺎ ﻳﻘـﻮﻝ :
ﺍﻟﻠﹼﻬﻢ ﺍﻏﻔﺮ ﱄ ،ﻭﻫﻮ ﺣﺴﻦ ﻭﻗﺪ ﻳﺮﺟﻰ ﻟﻪ ﺍﻹﺟﺎﺑﺔ ،ﻭﺃﻣﺎ ﻣﻦ ﻗﺎﻝ :ﺗﻮﺑﺔ ﺍﻟﻜﺬﹼﺍﺑﲔ ﻓﻤﺮﺍﺩﻩ ﺃﻧﻪ ﻟـﻴﺲ
ﺑﺘﻮﺑﺔ ﻛﻤﺎ ﻳﻌﺘﻘﺪﻩ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ،ﻭﻫﺬﺍ ﺣﻖ ،ﻓﺈﻥﹼ ﺍﻟﺘﻮﺑﺔ ﻻ ﺗﻜﻮﻥ ﻣﻊ ﺍﻹﺻﺮﺍﺭ ().(١٤
ﻭﻗﺎﻝ ) :ﻭﳎﺮﺩ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ :ﺍﻟﻠﹼﻬﻢ ﺍﻏﻔﺮ ﱄ ﻃﻠﺐ ﻟﻠﻤﻐﻔﺮﺓ ﻭﺩﻋﺎﺀ ﺎ ،ﻓﻴﻜﻮﻥ ﺣﻜﻤﻪ ﺣﻜﻢ ﺳـﺎﺋﺮ
ﺍﻟﺪﻋﺎﺀ ﺇﻥ ﺷﺎﺀ ﺃﺟﺎﺑﻪ ﻭﻏﻔﺮ ﻟﺼﺎﺣﺒﻪ ،ﻻ ﺳﻴﻤﺎ ﺇﺫﺍ ﺧﺮﺝ ﻣﻦ ﻗﻠﺐ ﻣﻨﻜﺴﺮ ﺑﺎﻟﺬﹼﻧﺐ ﻭﺻﺎﺩﻑ ﺳﺎﻋﺔ ﻣﻦ
ُﺭﻭﻱ ﻋﻦ ﻟﻘﻤﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺃﻧﻪ ﻗﺎﻝ ﻻﺑﻨﻪ :ﻳﺎ ﺑﲏ ﻋﻮﺩ ﻟﺴﺎﻧﻚ :ﺍﻟﻠﹼﻬﻢ ﺍﻏﻔﺮ ﱄ ،ﻓﺈﻥﹼ ﷲ ﺳﺎﻋﺎﺕ ﻻ
ﻭﻗﺎﻝ ﺍﳊﺴﻦ ) :ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺑﻴﻮﺗﻜﻢ ﻭﻋﻠﻰ ﻣﻮﺍﺋﺪﻛﻢ ﻭﰲ ﻃـﺮﻗﻜﻢ ﻭﰲ ﺃﺳـﻮﺍﻗﻜﻢ ﻭﰲ
ﻟﻘﺪ ﺗﻌﻬﺪ ﺇﺑﻠﻴﺲ ﺃﻥ ﻳﻜﺴﺮ ﻧﻔﺲ ﺍﺑﻦ ﺁﺩﻡ ﻭﻳﺬﻟﹼﻬﺎ ﺑﺎﳌﻌﺼﻴﺔ ،ﻭﺇﺫﺍ ﻛﺎﻥ ﻛﺬﻟﻚ ﻓﻤﺎ ﻣﻦ ﺷﻲﺀ ﺃﺷﺪ ﻋﻠﻴﻪ
ﰲ ﺣﺎﻝ ﺍﳌﻌﺼﻴﺔ ﻣﻦ ﺃﻥ ﻳﺴﺘﻐﻔﺮ ﺍﻟﻌﺎﺻﻲ ،ﻗﺎﻝ ﺍﳊﺴﻦ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ :ﺑﻠﻐﻨﺎ ﺃﻥﹼ ﺇﺑﻠﻴﺲ ﻗﺎﻝ :ﺳـﻮﻟﺖ
ﻭﺍﷲ ﺃﻋﻠﻢ
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.١ﺃﺧﺮﺟﻪ ﻣﺴﻠﻢ ﰲ ﺍﻟﺘﻮﺑﺔ ﺡ . ٢٧٤٨
.٢ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ ﰲ ﻛﺘﺎﺏ ﺍﻟﺮﻗﺎﻕ ﺑﺎﺏ ﻗﻮﻝ ﺍﻟﻨﱯ) e ﻟﻮ ﺗﻌﻠﻤﻮﻥ ﻣﺎ ﺃﻋﻠﻢ( ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ
.١٠ﺃﺧﺮﺟﻪ ﺍﺑﻦ ﻣﺎﺟﺔ ﺑﺮﻗﻢ ٤٢٥٠ﻭﺍﻟﻄﹼﱪﺍﱐ ﰲ ﺍﻟﻜﺒﲑ ١٠٢٨ﻭﺃﺑﻮ ﻧﻌـﻴﻢ ﰲ ﺍﳊﻠﻴـﺔ ٢١٠ / ٤
ﻭﻏﲑﻫﻢ ،ﻭﰲ ﺳﻨﺪﻩ ﺿﻌﻒ ،ﻭﺣﺴﻨﻪ ﺍﳊﺎﻓﻆ ﺑﺸﻮﺍﻫﺪﻩ ﻛﻤﺎ ﰲ ﺍﳌﻘﺎﺻﺪ ﻟﻠﺴﺨﺎﻭﻱ ﺹ . ١٥٢
.١٢ﺗﻘﺪﻡ .
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١٥٣ / ١ ﺍﻹﺣﻴﺎﺀ ﻟﻠﻐﺰﺍﱄ.١٦
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