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‫ﺃﺫﻭﺍﻕ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ‬
‫ﰲ ﺷﺮ ﺡ‬

‫ّ‬
‫ﺍﳊﻜﻢ ﺍﻟﻌﻄﺎﺋﻴﺔ‬
‫ﺍﻟﺸﻴﺦ‬

‫ﳏﻤﺪ ﺑﺎﺳﻢ ﺩﻫﻤﺎﻥ‬

‫‪١‬‬
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 KW‫א‬
   ‫א‬‫א‬W‫א‬   ‫א‬ ‫א‬‫א‬
 ‫א‬‫א‬
 KW‫א‬ ٢٠٠٩  ١٤٣٠
 K٣١٢W‫א‬
 K٢٤C١٧W‫א‬
 KW‫א‬
   K‫א‬   
 ١٢٦٧٣WK

‫א‬         
 00963 11 2741998W
 00963 944 494085W‫א‬
E.mail: dartayba@gawab.com
‫א‬  
 ‫א‬ ‫א‬    W‫א‬‫א‬‫א‬
‫א‬‫א‬‫א‬ Website:www.alsoufy.com 
‫א‬   ‫א‬   ‫א‬   ‫א‬ E.mail:alsoufy@alsoufy.com
  ‫א‬  E.mail:b.alsoufy@gmail.com
    ‫א‬   
 K‫ א‬ 00963 11 5227775 W   
00963 966 471651W
 ‫ﺇﻫﺪﺍء‬
‫ﺇﱃ‪:‬‬

‫ﺇﻣﺎﻡ ﺍﻟﻨﺒﻴﲔ‪...‬‬

‫ﻭﺳﻴﺪ ﺍﳌﺮﺳﻠﲔ‪...‬‬

‫ﺳﻴﺪ ﺍﻷﻭﻟﲔ ﻭﺍﻵﺧﺮﻳﻦ‪...‬‬

‫ﺳﻴﺪﻱ‪:‬‬

‫‪s‬‬
 ‫ﻭﺇﱃ‪:‬‬
‫ً‬
‫ﻣﻦ ﻛﻨﺖ ﻣﻴﺘﺎ ﻓﺄﺣﻴﺎﻧﻲ ﺍﷲ ﺑﻪ‪..‬‬
‫ً ﱠ‬
‫ﻭﻣﻦ ﻛﻨﺖ ﺟﺎﻫﻼ ﻓﻌﻠﻤﻨﻲ ﺍﷲ ﺑﻪ‪..‬‬
‫ً ﱠ‬
‫ﻭﻣﻦ ﻛﻨﺖ ﻏﺎﻓﻼ ﻓﺬﻛﺮﻧﻲ ﺍﷲ ﺑﻪ‪..‬‬
‫ﱠ‬ ‫ً‬
‫ﻭﻣﻦ ﻛﻨﺖ ﺫﻟﻴﻼ ﻓﺄﻋﺰﻧﻲ ﺍﷲ ﺑﻪ‪..‬‬
‫ًّ‬
‫ﻭﻣﻦ ﻛﻨﺖ ﺿﺎﻻ ﻓﻬﺪﺍﻧﻲ ﺍﷲ ﺑﻪ‪..‬‬
‫ً‬ ‫ً‬ ‫ًّ‬ ‫ً‬
‫ﻭﻣﻦ ﻛﻨﺖ ﻧﺴﻴﺎ ﻣﻨﺴﻴﺎ ﻓﺼﺮﺕ ﺷﻴﺌﺎ ﻣﺬﻛﻮﺭﺍ ﺑﻪ‪..‬‬
‫ﺇﱃ‪:‬‬
‫ّ‬
‫ﺷﻴﺨﻨﺎ ﻭﺃﺳﺘﺎﺫﻧﺎ ﻭﻣﺮﺷﺪﻧﺎ‪ ،‬ﻭﻗﺮﺓ ﺃﻋﻴﻨﻨﺎ‪ ،‬ﺭﳛﺎﻧﺔ ﻗﻠﻮﺏ‬

‫ﺍﻟﻌﺎﺭﻓﲔ ﺍﻟﻮﺍﺭﺙ ﺍﶈﻤﺪﻱ ﺍﻟﺸﻴﺦ‪:‬‬

‫‪ ‬‬
‫ﻗَﺪ‪‬ﺱﹶ ﺍ‪ ‬ﺳ‪‬ﺮ‪‬ﻩ ﺍﻟﻌﹶﺰﻳﺰ‬

‫ﳏﻤﺪ ﺑﺎﺳﻢ ﺩﳘﺎﻥ‬

‫ﻣﻘﺪﻣﺔ ﺍﻟﻌﻼﻣﺔ ﺍﳌﺮﺑﻲ ﺍﻟﺸﻴﺦ ﻋﻤﺮ ﺍﻟﺼﺒﺎﻍ‬

‫‪٥‬‬
٦
 ‫‪DCB A‬‬
‫ﻣﻘﺪﻣﺔ‪:‬‬
‫ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ‬
‫ﺃﲨﻌﲔ ﻭﺑﻌﺪ‪:‬‬
‫ﻓﻘﺪ ﺃﻛﺮﻣﲏ ﺍﷲ ‪ ‬ﻣﻦ ﻗﺒﻞ ﲞﺪﻣﺔ ﻋﻠﻮﻡ ﺍﻟﺘﺼﻮﻑ ﺑﺘﺄﻟﻴﻒ ﻛﺘﺎﺑﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺩﻟﻴﻞ ﺍﳌﺮﺷﺪﻳﻦ ﰲ ﺗﺴﻠﻴﻚ ﺍﻟﺴﺎﻟﻜﲔ‪.‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﺭﺣﻠﺔ ﻭﻓﺎﺀ ﻣﻊ ﺍﻟﻮﺍﺭﺙ ﺍﶈﻤﺪﻱ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ‪.‬‬
‫ﻭﻳﺰﻳﺪﱐ ﺍﷲ ﺍﻟﻴﻮﻡ ﺗﻮﻓﻴﻘﹰﺎ ‪‬ﺬﺍ ﺍﻟﻜﺘﺎﺏ‪:‬‬
‫ﺃﺫﻭﺍﻕ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﰲ ﺷﺮﺡ ﺍﳊﻜﻢ ﺍﻟﻌﻄﺎﺋﻴ‪‬ﺔ‪.‬‬
‫ﺃﺭﺩﺕ ﻓﻴﻪ ﺑﻴﺎﻥ ﺍﺧﺘﻼﻑ ﺃﺫﻭﺍﻕ ﺍﻟﻌﺎﺭﻓﲔ ﻣﻊ ﻭﺣﺪﺓ ﺍﳍﺪﻑ ﻭﺍﻟﻐﺎﻳﺔ‪.‬‬
‫ﻭﻗﺪ ﻗﺎﻡ ﻗﺒﻠﻲ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻷﺋﻤﺔ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺼﺎﳊﲔ ﺑﺸﺮﺡ ﺍﳊﻜـﻢ ﺍﻟﻌﻄﺎﺋﻴ‪‬ـﺔ‬
‫ﻟﻜﻨﻬﻢ ﲨﻴﻌﹰﺎ ﻛﺎﻧﻮﺍ ﻣﻦ ﺃﺑﻨﺎﺀ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺸﺎﺫﻟﻴ‪‬ﺔ ﺭﺿﻲ ﺍﷲ ﻋﻦ ﻣﺆﺳﺴﻬﺎ ﺳـﻴﺪﻱ‬
‫ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪﺱ ﺳﺮﻩ ﻭﻋﻦ ﺳﺎﺋﺮ ﺭﺟﺎﳍﺎ ﺍﻟﺴﺎﺑﻘﲔ ﻭﺍﳌﻌﺎﺻـﺮﻳﻦ‪،‬‬
‫ﻭﻗﺪﻣﻮﺍ ﺷﺮﻭﺣﹰﺎ ﻋﻤﻴﻘﺔ ﺍﻟﻔﻬﻢ ﺗﻨ ‪‬ﻢ ﻋﻦ ﺫﻭﻕ ﺭﻓﻴﻊ‪ ،‬ﻟﻜﲏ ﺷﻌﺮﺕ ﻣﻦ ﺧﻼﻝ ﻗﺮﺍﺀﰐ‬
‫ﻑ ﰲ ﺍﻷﺫﻭﺍﻕ ﻭﺍﻟﺴﻠﻮﻙ ﻭﺍﳌﻨﻬﺞ ﺑﺎﳌﻘﺎﺭﻧﺔ ﻣﻊ ﺃﺫﻭﺍﻕ‬ ‫ﳍﺬﻩ ﺍﻟﺸﺮﻭﺡ ﺃﻥ ﻫﻨﺎﻙ ﺍﺧﺘﻼ ‪‬‬
‫ﺍﳌﺪﺭﺳﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﺍﻟﱵ ﺃﻛﺮﻣﲏ ﺍﷲ ﺑﺎﻻﻧﺘﺴﺎﺏ ﺇﻟﻴﻬﺎ ﻭﺧﺪﻣﺔ ﺃﺑﻨﺎﺋﻬﺎ‪ ،‬ﻓﺄﺣﺒﺒﺖ ﺃ ﹾﻥ‬
‫ﺃﺷﺎﺭﻙ ﺇﺧﻮﺍﱐ ﺍﻟﺸﺎﺫﻟﻴ‪‬ﺔ ﺑﺸﺮﺡ ﻫﺬﻩ ﺍﳊﻜﻢ ﻭﺃﻇﻨﻬﻢ ﻳﺄﺫﻧﻮﻥ ﱄ ﻭﻻ ﻳ‪‬ﻌﺎﺭﺿـﻮﻥ‪،‬‬
‫ﺣﱴ ﺇﺫﺍ ﺍﻃﹼﻠﻊ ﻋﻠﻴﻬﺎ ﺃﺑﻨﺎﺀ ﺍﳌﺸﺮﺏ ﺍﻟﻨﻘﺸﺒﻨﺪﻱ ﻻ ﳚـﺪﻭﻥ ﻓﻴﻬـﺎ ﺗﻨﺎﻗﻀـﹰﺎ ﻣـﻊ‬
‫ﺳﻠﻮﻛﻬﻢ‪.‬‬

‫‪٧‬‬
 ‫ﰊ ﻣﻦ ﺍﻟﺬﻳﻦ ﻗﺎﻣﻮﺍ ﺑﺸﺮﺡ ﻫـﺬﻩ ﺍﳊﻜـﻢ ﻣـﻦ‬ ‫ﺽ ﺃﺩ ‪‬‬
‫ﻭﻻﺑ ‪‬ﺪ ﻫﻨﺎ ﻣﻦ ﻭﻗﻔﺔ ﺍﻋﺘﺮﺍ ﹴ‬
‫ﻕ‬
‫ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﻌﺎﺻﺮﻳﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﺧﻠﻮﺍ ﻣﺪﺭﺳﺔ ﺍﻟﺘﺼـﻮﻑ‪ ،‬ﻷ ﹼﻥ ﺍﻟﺘﺼـﻮﻑ ﺃﺫﻭﺍ ‪‬‬
‫ﻑ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺪﺧﻞ ﻣﺪﺭﺳﺔ ﺍﻟﺘﺼـﻮ‪‬ﻑ ﻻ ﻳـﺪﺭﻙ‬ ‫ﺕ ﻭﺯﺧﺎﺭ ‪‬‬ ‫ﻑ ﻻ ﻣﻔﺮﺩﺍ ‪‬‬ ‫ﻭﻣﻌﺎﺭ ‪‬‬
‫ﺃﺫﻭﺍﻗﻪ ﻭﻣﻌﺎﺭﻓﻪ ﻭﺧﻔﺎﻳﺎﻩ ﻭﺃﺳﺮﺍﺭﻩ ﻓﻜﻴﻒ ﻳﻮﻓﹼﻲ ﺷﺮﺡ ﻫﺬﻩ ﺍﳊﻜﻢ؟!‬
‫ﳚﺐ ﺃ ﹾﻥ ﻧﻌﻠﻢ ﺃ ﹼﻥ ﻭﺍﺿﻊ ﺍﳊﻜﻢ ﺍﻟﻌﻄﺎﺋﻴﺔ ﻫﻮ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﻄﺎﺀ ﺍﷲ ﺍﻟﺴـﻜﻨﺪﺭﻱ‬
‫ﺭﲪﻪ ﺍﷲ)‪(١‬ﺃﺣﺪ ﺍﻟﺼﺎﳊﲔ ﻭﻛﺒﺎﺭ ﺍﻟﺼﻮﻓﻴﲔ‪ ،‬ﻭﻫﻲ ﺣﻜ ‪‬ﻢ ﻋﻈﻴﻤ ﹲﺔ ﲣﺘﺺ ﺑﺎﻟﺴﻠﻮﻙ‬
‫ﻭﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻟﻴﺴﺖ ﺣﻜﻤﹰﺎ ﻋﻘﻠﻴ ﹰﺔ ﳎﺮﺩ ﹰﺓ ﻛﻤﺎ ﻫﻮ ﻣﺸـﻬﻮﺭ ﻣﺼـﻄﻠﺢ ﺍﳊﻜﻤـﺔ‪،‬‬
‫ﻭﺗﺘﻀﻤ‪‬ﻦ ﻫﺬﻩ ﺍﳊﻜﻢ ﻗﻮﺍﻋﺪ ﺃﺳﺎﺳﻴﺔ ﻭﻧﺼﺎﺋﺢ ﻟﻠﻤﺮﻳﺪ ﳌﻌﺎﳉﺔ ﺑﻌﺾ ﺍﻷﻣﻮﺭ ﺍﻟﱠـﱵ‬
‫ﺗﻌﺘﺮﺿﻪ ﰲ ﺳﻠﻮﻛﻪ‪.‬‬
‫ﻭﻻ ﺑﺪ ﺃ ﹾﻥ ﻧﻌﻠﻢ ﺃﻳﻀﹰﺎ ﺃﻥ ﺍﳊﻜﻢ ﺍﻟﻌﻄﺎﺋﻴﺔ ﻟﻴﺴﺖ ﻫﻲ ﻛﻞ ﺍﻟﺘﺼﻮﻑ ﻛﻤﺎ ﺑـﺎﻟﻎ‬
‫ﺑﻌﻀﻬﻢ ﰲ ﻭﺻﻔﻬﺎ‪ ،‬ﺑﻞ ﻫﻲ ﺟﺰﺀ ﻳﺴﲑ ﻣﻦ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﺍﻟﺬﻱ ﻳ‪‬ﺆﺧﺬ ﻣﻦ ﺻـﺤﺒﺔ‬
‫ﺍﻟﺼﺎﳊﲔ ﻭﺍﻟﺸﻴﻮﺥ ﺍﳌﺮﺑﲔ ﻻ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻓﻌﻠﻰ ﻓﺮﺽ ﺃ ﱠﻥ ﺍﳌﺮﻳﺪ ﺟﺎﺀ ‪‬ﺬﻩ ﺍﳊﻜﻢ‬
‫ﻭﻗﺮﺃﻫﺎ ﻭﺍﺟﺘﻬﺪ ﻟﻴﻌﻤﻞ ‪‬ﺎ‪ ،‬ﻻ ﻳﻨﺘﻔﻊ ‪‬ﺎ ﻭﻻ ﻳﻔﻠﺢ‪ ،‬ﺑﻞ ﻋﻠﻴﻪ ﺇﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻔـﻼﺡ ﺃﻥ‬
‫ﻳﺒﺤﺚ ﻋﻦ ﺍﳌﺮﰊ ﺍﻟﺬﻱ ﻳﺸﺮﺣﻬﺎ ﻟﻪ ﲟﻌﺎﳉﺔ ﺳﻠﻮﻛﻪ‪.‬‬
‫ﻭﻣﺮﺍﺩ ﻣﺆﻟﻒ ﺍﳊﻜﻢ ﻭﺷ ‪‬ﺮﺍﺣﻬﺎ ﺑﻌﺪﻩ ﺗﻮﺟﻴﻪ ﺍﳌﺮﻳﺪ ﰲ ﺳﻠﻮﻛﻪ ﺣﱴ ﻳﻜﻮﻥ ﺩﺍﺋﻤﹰﺎ‬
‫ﻋﻠﻰ ﻫﺪﺍﻳﺔ ﻭﻧﻮﺭ‪ ،‬ﻓﻤﺎ ﺃﺧﻄﺮ ﺍﻟﻄﺮﻳﻖ ﺇﺫﺍ ﱂ ﳛﺴﻦ ﺍﳌﺮﻳﺪ ﺍﻟﺴﻠﻮﻙ ﻓﻘﺪ ﻳﺼـﲑ ﺇﱃ‬
‫ﺍﻟﻜﻔﺮ ﺃﻗﺮﺏ ﻣﻨﻪ ﻟﻺﳝﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﺃﺣﺴﻦ ﺍﻟﺴﻠﻮﻙ ﺻﺎﺭ ﰲ ﻣﻘﺎﻡ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻭﺫﻟﻚ ﻷ ﹼﻥ‬
‫ﺭﻭﺣﺎﻧﻴﺔ ﺍﻟﺴﺎﻟﻚ ﺗﻘﻮﻯ ﻓﺘﻨﻜﺸﻒ ﻟﻪ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﻗﺪ ﻳﻈﻬﺮ ﻋﻠـﻰ ﻳﺪﻳـﻪ‬

‫)‪ (١‬ﺗﺎﺝ ﺍﻟﺪ‪‬ﻳﻦ ﺃﲪﺪ ﺑﻦ ﻋﺒﺪ ﺍﻟﻜﺮﱘ ﺍﳉﺬﺍﻣ ‪‬ﻲ ﺍﻟﺸﺎﺫﱄ‪ :‬ﻭﻟﺪ ﰲ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﰲ ﺍﻟﻨﺼﻒ ﺍﻟﺜﺎﱐ ﻣﻦ ﺍﻟﻘﺮﻥ ﺍﻟﺴﺎﺑﻊ ﺍﳍﺠـﺮﻱ‪،‬‬
‫ﺻﺤﺐ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺒﲑ ﺃﺑﺎ ﺍﻟﻌﺒﺎﺱ ﺍﳌﺮﺳﻲ ﻭﺃﺧﺬ ﻋﻨﻪ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻭﺃﺧﺬ ﻋﻦ ﻋﻠﻤﺎﺀ ﻋﺼﺮﻩ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺸﺮﻋﻴ‪‬ﺔ‪ ،‬ﻭﺷﻬﺪ ﻟﻪ ﺍﳉﻤﻴـﻊ‬
‫ﺑﺒﻠﻮﻏﻪ ﻣﺮﺗﺒﺔ ﺍﻟﻜﻤﺎﻝ ﺭﲪﻪ ﺍﷲ ﻭﻗﺪ‪‬ﺱ ﺍﷲ ﺳﺮ‪‬ﻩ‪.‬‬
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‫ﺑﻌﺾ ﺍﳋﻮﺍﺭﻕ‪ ،‬ﻭﻫﻨﺎ ﻳﻜﻤﻦ ﺍﳋﻄﺮ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻜﻦ ﺍﳌﺮﻳﺪ ﻣﻨﻀـﺒﻄﹰﺎ ﺑﺸـﺮﻳﻌﺔ ﺍﷲ‬
‫ﻭﻣﻨﺘﺒﻬﹰﺎ ﺇﱃ ﻣﺼﺎﺋﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺇﻏﻮﺍﺀﺍﺕ ﺍﻟﻨﻔﺲ ﻭﻗﻊ ﺑﺸ ‪‬ﺮ ﻋﻈﻴﻢ‪.‬‬
‫ﻻ ﺑﺪ ﺃﻳﻀﹰﺎ ﺃ ﹾﻥ ﻧﺒ‪‬ﻴﻦ ﺃ ﹼﻥ ﺍﳊﻜﻢ ﺍﻟﻌﻄﺎﺋﻴﺔ ﻟﻴﺴﺖ ﻭﺣﻴـﹰﺎ ﻗﺮﺁﻧﻴـﹰﺎ ﺣـﱴ ‪‬ﻧﻠـﺰﻡ‬
‫ﺑﻨﺼﻮﺻﻬﺎ‪ ،‬ﻓﻘﺪ ﺗﻜﻮﻥ ﰲ ﺑﻌﺾ ﺍﳌﻮﺍﺿﻊ ﺗﻔﺴﺮ ﺃﺫﻭﺍﻕ ﻭﻣﺸـﺮﺏ ﻣﺆﻟﻔﻬـﺎ ﺩﻭﻥ‬
‫ﻒ ﻟﺘﺠﻤﻴﻞ ﻋﺒﺎﺭﺍ‪‬ﺎ‪ ،‬ﻭﻛـﺬﻟﻚ ﰲ‬ ‫ﺃﺫﻭﺍﻕ ﻏﲑﻩ‪ ،‬ﻭﻭﺟﺪﺕ ﰲ ﺑﻌﺾ ﺃﻟﻔﺎﻇﻬﺎ ﺗﻜﹼﻠ ‪‬‬
‫ﺑﻌﻀﻬﺎ ﺗﻜﺮﺍﺭﹰﺍ ﻟﻠﻤﻌﺎﱐ ﺑﺄﻟﻔﺎﻅ ﳐﺘﻠﻔﺔ‪ ،‬ﻓﻘﻤﺖ ﲝﺬﻑ ﺍﳌﻜﺮﺭ ﻭﺩﻣﺞ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ‬
‫ﻟﻴﺘﻜﺎﻣﻞ ﺍﳌﻮﺿﻮﻉ ﺑﻜﻞ ﺃﺑﻌﺎﺩﻩ ﻭﺃﻗﺴﺎﻣﻪ ﻭﺁﺩﺍﺑﻪ‪.‬‬
‫ﺐ ﻓﻴﻬﺎ‪ ،‬ﻓﺄﻳﻦ ﺃﻧﺎ ﻣﻦ ﻣﻘﺎﻡ ﻣﺆﻟﻔﻬﺎ ﺭﲪـﻪ‬ ‫ﻭﻻ ﺃﻗﺼﺪ ﺑﺬﻟﻚ ﺍﻟﻌﻤﻞ ﺗﺼﺤﻴﺢ ﻋﻴ ﹴ‬
‫ﺍﷲ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﻟﺘﺴﻬﻴﻞ ﻓﻬﻤﻬﺎ ﻭﺣﺼﻮﻝ ﲤﺎﻡ ﺍﳌﺮﺍﺩ ﻣﻦ ﺗﺄﻟﻴﻔﻬﺎ‪ ،‬ﻭﻻ ﺃﻇ ‪‬ﻦ ﺃ ﹼﻥ ﺫﻟـﻚ‬
‫ﳛﺰﻧﻪ‪ ،‬ﻭﺃﺭﺟﻮ ﺃ ﹾﻥ ﺃﺟﺘﻤﻊ ﺑﻪ ﺭﻭﺣﻴﹰﺎ ﻓﻴﺄﺫﻥ ﱄ ﺑﺬﻟﻚ ﺇ ﹾﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫ﳏﻤﺪ ﺑﺎﺳﻢ ﺩﳘﺎﻥ‬

‫ﺩﻣﺸـﻖ‬
‫‪١٤٣٠/٧/٤‬ﻫـ‬
‫‪ ٢٠٠٩/٦/٢٧‬ﻡ‬

‫‪٩‬‬
 ‫ﲤﻬﻴﺪ‪:‬‬
‫ﳌﺎ ﻛﺎﻧﺖ ﺍﻟﻐﺎﻳﺔ ﰲ ﻧﺰﻭﻝ ﺍﻟﺸﺮﺍﺋﻊ ﺇﻗﺎﻣﺔ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﳋﺎﻟﺼـﺔ ﷲ ﺗﻌـﺎﱃ؛ ﻛـﺎﻥ‬
‫ﺍﻟﺘﺼﻮﻑ ﺍﳌﺘﻤﺜﻞ ﲟﻘﺎﻡ ﺍﻹﺣﺴﺎﻥ‪»:‬ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ‬
‫ﻳﺮﺍﻙ«)‪ (١‬ﺭﻭﺡ ﺍﻹﺳﻼﻡ ﻭﻟﺒ‪‬ﻪ‪ ،‬ﺃﺭﺃﻳﺖ ﻟﻮ ﺃﻥ ﻣﻠﻜﺔ ﲨﺎﻝ ﺍﻟﻌﺎﱂ ﻓﻘـﺪﺕ ﺭﻭﺣﻬـﺎ‬
‫ﺏ ﻟﻴﻠﺔ ﻋﺮﺱ‪ ،‬ﺃﻳﻘﺒﻞ ‪‬ﺎ؟ ﻓﻤﺎ ﻗﻴﻤﺔ ﺍﻟﻌﺒﺎﺩﺓ ﺇﺫﺍ ﺧﻠﺖ ﻣﻦ ﺭﻭﺣﻬﺎ؟ ﻣﺎ‬ ‫ﻭﹸﻗﺪﻣﺖ ﻟﺸﺎ ﹴ‬
‫ﻗﻴﻤﺔ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﺧﻠﺖ ﻣﻦ ﺫﻛﺮ ﺍﷲ؟‬
‫ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﻻ ﻳﻌﻴﺸﻮﻥ ﺃﺯﻣﺔ ﺟﻬﺎﻟﺔ ﰲ ﺍﻹﺳﻼﻡ ﻭﺃﺣﻜﺎﻣﻪ‪ ،‬ﻓﺎﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ‬
‫ﻣﻨﺘﺸﺮ ﰲ ﻛﻞ ﺑﻘﺎﻉ ﺍﻷﺭﺽ ﻭﻋﻠﻰ ﺍﻟﺸﺎﺷﺎﺕ ﺍﻟﻔﻀﺎﺋﻴﺔ‪ ...‬ﻭﻏـﺪﺕ ﺭﺳـﺎﻻﺕ‬
‫ﺍﳌﺎﺟﺴﺘﲑ ﻭﺍﻟﺪﻛﺘﻮﺭﺍﻩ ﺑﺎﻵﻻﻑ‪ ،‬ﻭﻟﻌ ﹼﻞ ﻛﺜﲑ ﻣﻦ ﺃﺻﺤﺎ‪‬ﺎ ﻻ ﳚﺪﻭﻥ ﻋﻤﻞ ﻟﻌـﺪﻡ‬
‫ﻭﺟﻮﺩ ﺷﺎﻏﺮ ﰲ ﺍﳉﺎﻣﻌﺎﺕ‪ ،‬ﻭﻻ ﻳﻌﻴﺶ ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﺃﺯﻣﺔ ﻋﻤﻞ ﺑـﺎﻟﻌﻠﻢ‪ ،‬ﻓـﺈﻥ‬
‫ﺍﳌﺴﺎﺟﺪ ﺗﻔﻴﺾ ﺑﺎﳌﺼﻠﲔ ﰲ ﺍﻷﻭﻗﺎﺕ ﺍﳋﻤﺲ‪ ،‬ﻭﻳﻜﺎﺩ ﺍﳌﺼﻠﻲ ﻻ ﳚﺪ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‬
‫ﻣﻜﺎﻧﹰﺎ ﻟﻴﺼﻠﻲ ﻓﻴﻪ ﺿﻤﻦ ﺟﺪﺭﺍﻥ ﺍﳌﺴﺠﺪ‪ ،‬ﻭﰲ ﻛﻞ ﻳﻮﻡ ﻳﺸ‪‬ﻴﺪ ﻣﺴـﺠﺪ ﺟﺪﻳـﺪ‬
‫ﻭﺟﺎﻣﻌﺔ ﺇﺳﻼﻣﻴﺔ‪ ،‬ﻭﺗﻜﺎﺩ ﺷﻮﺍﺭﻉ ﺍﳌﺪﻥ ﲣﻠﻮ ﻣﻦ ﺍﳌﺎﺭﺓ ﰲ ﺷﻬﺮ ﺭﻣﻀـﺎﻥ ﺳـﺎﻋﺔ‬
‫ﺍﻹﻓﻄﺎﺭ! ﻟﻜﻦ ﺍﳌﺴﻠﻤﲔ ﺍﻟﻴﻮﻡ ﻳﻌﻴﺸﻮﻥ ﺃﺯﻣﺔ ﺍﻹﺧﻼﺹ ﷲ ﺗﻌﺎﱃ‪..‬‬
‫ﻛﺜ ‪‬ﲑ ﺟﺪﹰﺍ ﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ‪ ...‬ﻭﻛﺜ ‪‬ﲑ ﺟﺪﹰﺍ ﻫﻢ ﺍﻟﻌﺎﻣﻠﻮﻥ ﺑﺎﻟﻌﻠﻢ‪ ...‬ﻭﻗﻠﻴ ﹲﻞ ﺟﺪﹰﺍ ﻫـﻢ‬
‫ﺍﳌﺨﻠﺼﻮﻥ ﻭﺃﻗﻞ ﻣﻨﻬﻢ ﺑﻞ ﻧﺪﺭﹲﺓ ﻫﻢ ﺍﳌﺘﻔﺎﻧﻮﻥ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺇﺫﹰﺍ‪ ..‬ﺍﳌﺴﻠﻤﻮﻥ ﺍﻟﻴﻮﻡ ﲝﺎﺟﺔ ﺇﱃ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ ﺍﻟـﺬﻳﻦ ﻳﻌﻠﹼﻤـﻮﻥ ﻭﻳﻌﻤﻠـﻮﻥ‬
‫ﻭﳜﻠﺼﻮﻥ ﻭﻳﺘﻔﺎﻧﻮﻥ ﰲ ﺧﺪﻣﺔ ﺍﻟﺪﻋﻮﺓ ﻭﻫﺪﺍﻳﺔ ﺍﻷﻣﺔ ﻋﻠﻰ ﺣﺴـﺎﺏ ﺣﻈـﻮﻇﻬﻢ‬
‫ﺍﻟﺸﺨﺼﻴﺔ‪ ،‬ﻻ ﲣﺪﻋﻬﻢ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻴﺲ ﳍﺎ ﻣﻜﺎﻥ ﰲ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻧﻈﺮﻫﻢ ﻣﺘﻮﺍﺻـﻞ ﺇﱃ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٥٠‬ﻭﺃﲪﺪ )‪.(٩٤٩٧‬‬

‫‪١٠‬‬
 ‫ﺍﳋﺎﻟﻖ ﻻ ﺇﱃ ﺍﳋﻠﻖ! ﻻ ﳜﺎﻓﻮﻥ ﰲ ﺍﷲ ﻟﻮﻣﺔ ﻻﺋﻢ‪ ،‬ﻳﺪﻓﻌﻮﻥ ﺍﻟﺴـﻴﺌﺔ ﺑـﺎﻟﱵ ﻫـﻲ‬
‫ﺠﺪﻭﻥ ﺭﺍﻛﻌﻮﻥ ﺳﺎﺟﺪﻭﻥ ﻣﺘﺒ‪‬ﺘﻠﻮﻥ ﻳﺘﻠـﻮﻥ ﻛﺘـﺎﺏ ﺍﷲ‪ ،‬ﻻ‬ ‫ﺃﺣﺴﻦ‪ ،‬ﰲ ﻟﻴﻠﻬﻢ ﻣﺘﻬ ‪‬‬
‫ﻳﻌﺮﻓﻮﻥ ﻃﻌﻢ ﺍﻟﻨﻮﻡ ﻗﺒﻞ ﺍﻟﻔﺠﺮ ﺃﺑﺪﹰﺍ! ﻭﻛﻤﺎ ﻻ ﻳﻌﺮﻓﻮﻧﻪ ﻛﺬﻟﻚ ﺑﻌـﺪ ﺍﻟﻔﺠـﺮ! ﺇﺫﺍ‬
‫ﻧﻄﻘﻮﺍ ﺧﺮﻗﻮﺍ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺇﺫﺍ ﺳﻜﺘﻮﺍ ﺣﺮﻗﻮﻫﺎ‪ ،‬ﻧﻈﺮﺍ‪‬ﻢ ﺗﺴﺒﻖ ﻛﻼﻣﻬﻢ‪ ،‬ﻭﻛﻼﻣﻬﻢ‬
‫ﺩﻭﺍﺀ ﻟﻠﻌﻠﻴﻞ ﻭﺷﻔﺎﺀ ﻟﻠﺴﻘﻴﻢ‪ ..‬ﺍﻟﻮﺍﺣﺪ ﻣﻨﻬﻢ ﺇﺫﺍ ﻧﻈﺮ ﺍﻋﺘﱪ‪ ،‬ﻭﺇﺫﺍ ﺗﻜﻠﻢ ﺫﻛـﺮ ﺍﷲ‬
‫ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭﺇﺫﺍ ﺻﻤﺖ ﺗﻔﻜﺮ ﰲ ﺑﺪﻳﻊ ﺻﻨﻊ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ‪‬ﻣﹺﻨﻊ ﺻﱪ‪ ،‬ﻭﺇﺫﺍ ﹸﺃﻋﻄﻲ ﺷﻜﺮ‪،‬‬
‫ﻭﺇﺫﺍ ﺍﺑﺘﻠﻲ ﺍﺳﺘﺮﺟﻊ‪ ،‬ﻭﺇﺫﺍ ‪‬ﺟﻬﻞ ﻋﻠﻴﻪ ﺣ‪‬ﻠﻢ‪ ،‬ﻭﺇﺫﺍ ﻋ‪‬ﻠﻢ ﺗﻮﺍﺿﻊ‪ ،‬ﻭﺇﺫﺍ ‪‬ﻋﻠﹼﻢ ﺭﻓﻖ‪ ،‬ﻭﺇﺫﺍ‬
‫ﻕ ﻭﻛﻬﻒ ﺑـ ﹴﺮ‪ ،‬ﻗﺮﻳـﺐ‬ ‫‪‬ﺳﺌﻞ ﺑﺬﻝ ﺍﳌﺴﺘﻄﺎﻉ‪ ،‬ﻫﻮ ﻋﻮ ﹲﻥ ﻟﻠﻤﺴﺘﺮﺷﺪ‪ ،‬ﺣﻠﻴﻒ ﺻﺪ ﹴ‬
‫ﺍﻟﺮﺿﺎ ﰲ ﺣﻖ ﻧﻔﺴﻪ‪ ،‬ﺑﻌﻴﺪ ﺍﳍﻤﺔ ﻭﻋﺎﻟﻴﻬﺎ ﰲ ﺣﻖ ﺍﷲ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻧ‪‬ﻴﺘﻪ ﺃﻓﻀـﻞ ﻣـﻦ‬
‫ﻋﻤﻠﻪ‪ ،‬ﻭﻋﻤﻠﻪ ﺃﺑﻠﻎ ﻣﻦ ﻗﻮﻟﻪ‪ ،‬ﺩﻳﺪﻧﻪ ﻣﻌﺮﻓﺔ ﺍﳊﻖ ﻭﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﺧﻠﻘﻪ ﺍﳊﻴﺎﺀ‪ ،‬ﻭﻭﺍﻗـﻊ‬
‫ﻋﻤﻠﻪ ﺍﻟﻮﺭﻉ‪ ،‬ﻟﻪ ﺑﺼﲑﺓ ﻳﺒﺼﺮ ﺑﻨﻮﺭﻫﺎ‪ ،‬ﻭﻋﻨﺪﻩ ﺣﻘﺎﺋ ‪‬ﻖ ﻣﻦ ﺍﻟﻌﻠﻢ ﻳﻨﻄﻖ ‪‬ﺎ‪ ،‬ﻭﺩﻻﺋ ﹲﻞ‬
‫ﻣﻦ ﺍﻟﻴﻘﲔ ﻳﺼﻔﻬﺎ ﻭﻳﻌ‪‬ﺒﺮ ﻋﻨﻬﺎ‪ ،‬ﻭﻗﻴ‪‬ﺪ ﳎﺎﻫﺪﺗﻪ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻭﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ‪ ،‬ﻛﻤﺎ‬
‫ﻗﻴﺪ ﺍﻟﺘﻌﺒﲑ ﻋﻦ ﺃﺣﻮﺍﻟﻪ ﲟﺎ ﻧﻄﻖ ﺑﻪ ﺍﻟﺸﺮﻉ ﺍﳌﺒﲔ‪ ،‬ﻓﺤﺎﺯ ﻗﺼﺐ ﺍﻟﺴﺒﻖ ﻓﻴﻤﺎ ﻧﺎﻟﻮﻩ ﻣﻦ‬
‫ﻣﺮﺍﺗﺐ ﺍﻟﻮﻻﻳﺔ ﻭﺍﻟﺴﲑ ﰲ ﻃﺮﻳﻖ ﺟﻬﺎﺩ ﺍﻟﻨﻔﺲ ﻭﺍﳍﻮﻯ‪ ،‬ﻭﻛﺎﻥ ﲝﻖ ﻗﺪ ﺣﺼﻞ ﻋﻠﻰ‬
‫ﻣﺮﺍﺗﺐ ﳏﺒﺔ ﺍﷲ ‪ ،‬ﻭﳏﺒﺔ ﺭﺳﻮﻟﻪ ﺍﻷﻣﲔ ‪ ،‬ﻭﻧﺎﻝ ﻣﻦ ﻣﻮﺍﻫﺐ ﺭﺑﺎﻧﻴ ‪‬ﺔ ﻭﻋﻠﻮﻣـﹰﺎ‬
‫ﻟﺪﻧﻴ ‪‬ﺔ ﰲ ﺍﻟﻌﻠﻢ ﻭﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓﺎﺳﺘﺤﻖ ﻭﺻﻒ ﺍﻟﻮﺍﺻﻒ ﻟﻪ ﺑﺄﻧﻪ ﻭﺍﺭﺙ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﳌﺎ‬
‫ﻧﺎﻝ ﻣﻦ ﺍﻟﺘﻘ‪‬ﻴﺪ ﺑﺄﻟﻔﺎﻅ ﺍﻟﺸﺮﻉ ﻭﺍﻟﺘﻘﻴﺪ ﺑﺎﻟﺴﻨﺔ ﺍﻟﻨﺒﻮﻳﺔ ﻣﻊ ﺗﺬﻭﻗﻪ ﺍﳊﻘـﺎﺋﻖ ﻋﻠـﻰ‬
‫ﺣﺴﺐ ﺩﺭﺟﺎﺗﻪ ﻭﻣﺮﺍﺗﺒﻪ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﺬﻱ ﻳﻨﺒﻄﻖ ﻋﻠﻴﻪ ﻛﻠﻤﺔ )ﻭﱄﱡ ﺍﷲ(‪ ،‬ﻫﺆﻻﺀ ﻫﻢ ﺃﻫﻞ‬
‫ﺍﻟﺘﺼﻮﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﻮﻥ ﺍﻟﻌﺎﳌﻮﻥ ﺑﺎﷲ‪.‬‬

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 ‫ﻛﻢ ﻋﻠﻤﺎﺅﻧﺎ ﺍﻟﻴﻮﻡ ﲝﺎﺟﺔ ﺇﱃ ﺃﻥ ﻳﺪﺧﻠﻮﺍ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺍﻟﺘﺰﻛﻮﻳﺔ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ‬
‫ﺃﺳﻮﺓ ﺑﺴﻴ‪‬ﺪﻫﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺍﻟﺬﻱ ﺃﻫ‪‬ﻠﻪ ﺍﷲ ﻷﻋﻈﻢ ﻣﻬﻤﺔ ﰲ ﺗﺎﺭﻳﺦ ﺍﻹﻧﺴـﺎﻧﻴﺔ‬
‫ﺑﺈﺩﺧﺎﻟﻪ ﻏﺎﺭ ﺣﺮﺍﺀ‪ ...‬ﻏﺎﺭ ﺍﻟﺬﻛﺮ ﻭﺍﻟﻔﻜﺮ‪ ...‬ﻭﺍﳊﺐ ﺍﻹﳍﻲ‪..‬‬
‫ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻗﺪ‪‬ﺱ ﺳﺮﻩ‪ ،‬ﺍﻟﺬﻱ ﻣﻸ ﺍﻟـﺪﻧﻴﺎ ﻫﺪﺍﻳـ ﹰﺔ‬
‫ﻭﺩﻋﻮ ﹰﺓ ﻋﺠﺰﺕ ﺍﳌﺆﻟﻔﺎﺕ ﺍﻟﻀﺨﻤﺔ ﻋﻦ ﺇﺣﺼﺎﺋﻬﺎ‪:‬‬
‫))ﻳﺎ ﺑﲏ‪ :‬ﻟﻘﺪ ﻗﺮﺃﺕ ﺍﻟﻌﻠﻢ ﻋﻠﻰ ﻛﺒﺎﺭ ﻋﻠﻤﺎﺀ ﺍﻟﺸﺎﻡ ﺍﳌﺨﺘﺼﲔ‪ ،‬ﻭﺣﻔﻈﺖ )‪(١٠‬‬
‫ﺁﻻﻑ ﻣﱳ ﺑﺸﺮﻭﺣﻬﺎ‪ ،‬ﰒ ﺃﺩﺧﻠﲏ ﺍﻟﺸﻴﺦ ﺃﻣﲔ ﻣﺪﺭﺳﺔ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﻟـﻮﻻ ﺗﻠـﻚ‬
‫ﻱ ﺃﺑﺪﹰﺍ((‬
‫ﺍﳌﺪﺭﺳﺔ ﳌﺎ ﺣﺼﻞ ﺍﳋﲑ ﻋﻠﻰ ﻳﺪ ‪‬‬
‫ﻭﻳﻘﻮﻝ ﺃﻳﻀﹰﺎ ﻋﻠﻰ ﻃﺮﻳﻘﺘﻪ ﰲ ﺍﳌﺒﺎﺳﻄﺔ‪:‬‬
‫))ﻛﻨﺖ ﲨﺎﺩ ﺃﻭﻝ‪ ...‬ﻓﺼﺮﺕ ﺭﺑﻴﻊ ﺃﻭﻝ‪ ..‬ﺑﱪﻛﺔ ﺍﳌﺴﺒﺤﺔ((‬

‫ﻭﻳﻘﺼﺪ ﺑﺬﻟﻚ ﻃﺮﻳﻖ ﺍﻟﺬﻛﺮ‪.‬‬

‫ﻭﲰﻌﺘﻪ ﻳﻘﻮﻝ‪)) :‬ﻟﻘﺪ ﺍﺟﺘﻬﺪﺕ ﺃﻥ ﺃﹸﺩﺧﻞ ﻛﻞ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ ﻫﺬﻩ ﺍﳌﺪﺭﺳﺔ ﺣﱴ‬
‫ﲢﻴﺎ ﻗﻠﻮ‪‬ﻢ ﺑﺬﻛﺮ ﺍﷲ ﻓﺘﺤﻴﺎ ‪‬ﻢ ﺍﻟﺒﻼﺩ ﻭﺍﻟﻌﺒﺎﺩ‪ ،‬ﻟﻜﻦ ﻛﺜﲑﹰﺍ ﻣﻨﻬﻢ ﺣﺠﺒـﻬﻢ ﻋـﻦ‬
‫ﺍﻟﻄﺮﻳﻖ ﻏﺮﻭﺭﻫﻢ ﺑﻌﻠﻮﻣﻬﻢ ﻓﻌﺎﺷﻮﺍ ﻭﻣﺎﺗﻮﺍ ﻭﻣﺎ ﺻﻨﻌﻮﺍ ﻟﻺﺳﻼﻡ ﺷﻲﺀ! ﺃﻣﺎ ﻣﻦ ﺩﺧﻞ‬
‫ﺗﻠﻚ ﺍﳌﺪﺭﺳﺔ ﻓﺒﻔﻀﻞ ﺍﷲ ﺑﲔ ﻋﺸﻴﺔ ﻭﺿﺤﺎﻫﺎ ﺻﺎﺭ ﻧﻮﺭﻩ ﳝﻸ ﻣﺪﻳﻨﺘﻪ‪ ...‬ﻳﻬﺘﺪﻱ ﺑﻪ‬
‫ﺍﻟﻀﺎﻟﻮﻥ ﻭﲡﺘﻤﻊ ﺣﻮﻟﻪ ﺍﻷﻟﻮﻑ(( ﰒ ﺗﺎﺑﻊ ﻓﻘﺎﻝ‪:‬‬
‫))ﺧﺮﺟﺖ ﻳﻮﻣﹰﺎ ﻣﻦ ﺇﺣﺪﻯ ﳏﺎﺿﺮﺍﰐ ﺍﻟﱵ ﺣﻀﺮﻫﺎ ﻋﺸـﺮﺍﺕ ﺍﻷﻟـﻮﻑ‪ ...‬ﺇﱃ‬
‫ﺍﻟﺴﻴﺎﺭﺓ ﻭﺑﺼﺤﺒﱵ ﺻﺪﻳﻖ ﺣﺒﻴﺐ ﻛﺎﻥ ﺯﻣﻴﻠﻲ ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‪ ،‬ﻟﻜﻨﻪ ﺗﺎﺑﻊ ﺩﺭﺍﺳـﺘﻪ‬
‫ﰲ ﺍﻷﺯﻫﺮ ﻭﺣﺼﻞ ﻋﻠﻰ ﺍﻟﺪﻛﺘﻮﺭﺍﻩ‪ ،‬ﻭﳌﺎ ﺭﺃﻯ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ﻋﻠ ‪‬ﻲ ﺑﻜﻰ! ﻓﺴﺄﻟﺘﻪ‪ :‬ﹶﱂ‬
‫ﺖ ﻣﻦ ﺍﻟﻌﻤﺮ ﺳﺒﻌﲔ ﻋﺎﻣﹰﺎ ﻭﱂ ﻳﻨﺘﻔﻊ ﰊ ﺃﺣﺪ ﻣﻦ ﺍﳌﺴﻠﻤﲔ‪،‬‬ ‫ﺗﺒﻜﻲ؟ ﻓﻘﺎﻝ‪ :‬ﻟﻘﺪ ﺑﻠﻐ ‪‬‬
‫ﻟﻘﺪ ﻗﻤﺖ ﺧﻄﻴﺒﹰﺎ ﻋﻠﻰ ﺍﳌﻨﱪ )‪ (٤٠‬ﻋﺎﻣﹰﺎ ﻻ ﺃﺫﻛﺮ ﺃﻥ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﳌﺼﻠﲔ ﺩﻋﺎﱐ ﺑﻌﺪ‬
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‫ﺍﳋﻄﺒﺔ ﺇﱃ ﻓﻨﺠﺎﻥ ﻗﻬﻮﺓ)‪ ،(١‬ﻟﻘﺪ ﻓﺘﺢ ﺍﷲ ﻋﻠﻴﻚ ﻫﺬﻩ ﺍﻟﻔﺘـﻮﺡ‪ ،‬ﻓﻠـﻮ ﺩﺧﻠـﺖ‬
‫ﻣﺪﺭﺳﺘﻚ ﻟﻜﺎﻥ ﺧﲑﹰﺍ ﱄ ﰲ ﺩﻧﻴﺎﻱ ﻭﺁﺧﺮﰐ!((‬

‫ﺝ ‪‬ﻣﻦ ﺍﻷﺯﻫﺮ ﻟﻜﻨﻪ ﻣﺎ ﺃﺯﻫﺮ!‬

‫ﻭﻟﻘﺪ ﲰﻌﺖ ﻓﻀﻴﻠﺔ ﺍﻟﺸﻴﺦ ﺭﺟﺐ ﻳﻘﻮﻝ ﻣﻌﱢﻠﻘﹰﺎ‪ :‬ﲣ ‪‬ﺮ ‪‬‬
‫ﺳﺆﺍﻝﹲ ﻳﻔﺮﺽ ﻧﻔﺴﻪ‪:‬‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺘﺼﻮﻑ ﻣﺎ ﺫﻛﺮﺕ‪ ،‬ﻓﻠﻤﺎﺫﺍ ﳛﺎﺭﺏ ﻛﺜﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺘﺼﻮﻑ ﻭﺃﻫﻠﻪ؟‬
‫ﺍﳉﻮﺍﺏ‪ :‬ﺇ ﹼﻥ ﺍﻟﺘﺼﻮﻑ ﺍﶈﺎﺭ‪‬ﺏ ﻟﻴﺲ ﺍﻟﺘﺼﻮﻑ ﺍﳌﺬﻛﻮﺭ ﺁﻧﻔﺎﹰ؛ ﺇﳕﺎ ﻫﻮ ﺍﻟﺘﺼﻮﻑ‬
‫ﺍﶈﺮ‪‬ﻑ ﺍﻟﺬﻱ ﺧﺮﺝ ﻋﻦ ﻣﻨﻬﺞ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪.‬‬
‫ﰲ ﻛﻞ ﻋﺼ ﹴﺮ ﻭﰲ ﻛﻞ ﻣﺼ ﹴﺮ‪ ،‬ﰲ ﻛﻞ ﺯﻣﺎﻥ ﻭﰲ ﻛﻞ ﻣﻜﺎﻥ‪ ،‬ﻳـﺪﺧﻞ ﺃﻧـﺎﺱ‬
‫ﻳﻠﺒﺴﻮﻥ ﰲ ﻇﻮﺍﻫﺮﻫﻢ ﺛﻮﺑﹰﺎ‪ ،‬ﻭﺣﻘﺎﺋﻘﻬﻢ ﻏﲑ ﻇﻮﺍﻫﺮﻫﻢ‪ ،‬ﻭﻭﺟﻮﺩ ﻫـﺆﻻﺀ ﻳﺸـﻮ‪‬ﺵ‬
‫ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺬﻭﻕ ﺍﳊﻘﻴﻘﻲ‪.‬‬
‫ﻟﻘﺪ ﺷﻮ‪‬ﻩ ﻛﺜ ‪‬ﲑ ﳑﻦ ﺍﻧﺘﺴﺐ ﺇﱃ ﺍﻟﺘﺼﻮﻑ ﲨﺎﻟﻪ‪ ،‬ﻓﺼﺎﺭﺕ ﺻـﻮﺭﺗﻪ ﻏﺎﻳـ ﹰﺔ ﰲ‬
‫ﺍﻟﻘﺒﺢ‪ ،‬ﻓﻘﺎﻣﺖ ﻓﺌﺔ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﺳﻢ ﺍﻟﻐﲑﺓ ﻋﻠﻰ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻟﺘﻘﻒ ﰲ ﻭﺟﻬﻪ ﻧﻘـﺪﹰﺍ‬
‫ﳌﻨﻬﺠﻪ ﻭﰲ ﻭﺟﻪ ﺃﻫﻠﻪ ﺗﻔﺴﻴﻘﹰﺎ ﻭﺗﻜﻔﲑﹰﺍ! ﺩﻭﻥ ﺃﻥ ﻳﺘﻌ ‪‬ﻤﻘﻮﺍ ﰲ ﺍﻟﺒﺤﺚ ﻭﻳﺘﺤﻘﻘﻮﺍ ﻣﻦ‬
‫ﺍﻻﺧﺘﺼﺎﺻﻴﲔ ﺍﳌﻌﺘﻤﺪﻳﻦ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﺇﱐ ﺃﻧﺼﺢ ﺃﻭﻟﺌﻚ ﺍﳌﻌﺎﺭﺿـﲔ ﺃﻥ‬
‫ﻳﻘﺮﺅﻭﺍ ﻛﺘﺎﺏ‪ :‬ﺣﻘﺎﺋﻖ ﻋﻦ ﺍﻟﺘﺼﻮﻑ ﻟﻠﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻘـﺎﺩﺭ ﻋﻴﺴـﻰ ﺭﲪـﻪ ﺍﷲ‪،‬‬
‫ﻭﻛﺘﺎﰊ‪ :‬ﺩﻟﻴﻞ ﺍﳌﺮﺷﺪﻳﻦ ﰲ ﺗﺴﻠﻴﻚ ﺍﻟﺴﺎﻟﻜﲔ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﻴﺬﻛﺮ ﺍﻟﺸﺒﻬﺎﺕ ﻭﻳﺮﺩ ﻋﻠﻴﻬﺎ ﺑﺎﻟﺸﻮﺍﻫﺪ ﻭﺍﻷﺩﻟﺔ‪.‬‬
‫ﺏ ﻭ ﺃﺻ ﹴﻞ ﰲ ﺍﻟﺘﺼﻮﻑ ﺷﺎﻫﺪﹰﺍ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﺃﻭ ﺍﻟﺴﻨﺔ ﺃﻭ‬ ‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﻴﺬﻛﺮ ﻟﻜﻞ ﺃﺩ ﹴ‬
‫ﻛﻠﻴﻬﻤﺎ‪.‬‬

‫)‪ (١‬ﻣﺮﺍﺩﻩ ﺃﻥ ﺍﳌﺴﻠﻤﲔ ﻻ ﻳﻬﺘﻤﻮﺍ ﺑﻪ ﻟﻌﺪﻡ ﺷﻌﻮﺭﻫﻢ ﺑﺎﻻﻧﺘﻔﺎﻉ ﻣﻨﻪ‪.‬‬

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 ‫ﻭﺃﺿﻴﻒ ﰲ ﻫﺬﺍ ﺍﻟﺘﻤﻬﻴﺪ ﺃ ﹼﻥ ﺍﻟﺘﺼﻮﻑ ﺍﻟﻴﻮﻡ ﻳﻨﻘﺴﻢ ﺇﱃ ﺃﺭﺑﻌﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ -١‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﻘﺮﺁﱐ‪:‬‬
‫ﻭﻫﻮ ﺍﻟﺘﺼﻮﻑ ﺍﳊﻘﻴﻘﻲ ﺍﳌﺴﺘﻤﺪﺓ ﺃﺻﻮﻟﻪ ﻭﺁﺩﺍﺑﻪ ﻣﻦ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺴﻨﺔ‪ ،‬ﻓﺈﻥ ﺷـﺌﺖ‬
‫ﺃﻃﻠﻖ ﻋﻠﻴﻪ‪ :‬ﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﺇ ﹾﻥ ﺷﺌﺖ ﺃﻃﻠﻖ ﻋﻠﻴﻪ‪ :‬ﻣﻘﺎﻡ ﺍﻹﺣﺴﺎﻥ‪ ،‬ﻓﺈ ﹼﻥ ﺍﻷﲰﺎﺀ ﻻ‬
‫ﺗﻐﲑ ﺣﻘﺎﺋﻖ ﺍﳌﺴﻤﻴﺎﺕ‪.‬‬
‫ﻭﻳﻘﺴﻢ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﺍﻟﻘﺮﺁﱐ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬
‫ﺃ ‪ -‬ﻗﺴ ‪‬ﻢ ﺍﻋﺘﻘﺪ ﺃﻫﻠﻪ ﺍﻟﺘﺼﻮﻑ ﺍﻟﻘﺮﺁﱐ ﻭﻋﻤﻠﻮﺍ ﺑﺄﺻﻮﻟﻪ ﻭﺁﺩﺍﺑﻪ‪ ،‬ﻓﺄﺣﺪﻫﻢ ﺃﻫﻞ‬
‫ﻷﻥ ﻳﻄﻠﻖ ﻋﻠﻰ ﻧﻔﺴﻪ )ﺍﻟﺼﻮﰲ( ﻟﻴﻘﺘﺪﻱ ﺑﻪ ﺍﳌﺴﻠﻤﻮﻥ‪.‬‬
‫ﺑـ ‪ -‬ﻗﺴ ‪‬ﻢ ﺍﻋﺘﻘﺪ ﺃﻫﻠﻪ ﺍﻟﺘﺼﻮﻑ ﺍﻟﻘﺮﺁﱐ ﻟﻜﻨﻬﻢ ﻗﺼﺮﻭﺍ ﰲ ﺍﻟﺘﺰﺍﻡ ﺁﺩﺍﺑﻪ‪ ،‬ﻓﻬـﻢ‬
‫ﻼ ﻟﻼﻗﺘﺪﺍﺀ‪.‬‬ ‫ﻭﺇ ﹾﻥ ‪‬ﺳ‪‬ﻠﻤﺖ ﻋﻘﻴﺪ‪‬ﻢ ﻟﻴﺴﻮﺍ ﺃﻫ ﹰ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﺭﻑ ﺑﺸﲑ ﺍﻟﺒﺎﱐ ﺭﲪﻪ ﺍﷲ‪ :‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﻘﺮﺁﱐ‪ :‬ﻫﻮ ﺳﻠﻮﻙ ﻣﻌﺮﻓﺔ‬
‫ﺍﷲ ﻻ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻘﺮﺍﺀﺓ ﻟﻠﻜﺘﺐ‪ ،‬ﻭﻻ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺘﻘﻌﺮ ﺑﺎﻷﻟﻔﺎﻅ ﺍﳉﺎﻓﺔ ﺍﻟـﱵ ﻻ‬
‫ﻣﺪﻟﻮﻝ ﳍﺎ‪ ،‬ﻭﻟﻜﻦ ﻳﺼﻞ ﺇﱃ ﻫﺬﻩ ﺍﳌﻌﺮﻓﺔ ﺑﻌﻤﻞ ﺟﺎﺩ ﻟﺘﺰﻛﻴﺔ ﺍﻟﻨﻔﺲ ﻭﻹﺩﻣﺎﻥ ﺫﻛﺮ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻟﺘﻄﻬﲑ ﺍﻟﻘﻠﺐ ﳑﺎ ﺳﻮﻯ ﺍﷲ‪ ،‬ﻭﺃﻳﻀﹰﺎ ﳊﻤﻞ ﺍﳉﻮﺍﺭﺡ ﻭﺍﳉـﻮﺍﻧﺢ ﻋﻠـﻰ‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﺎﺩﺓ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻛﻞ ﺫﻟﻚ ﻳﺴﺘﻘﺮ ﺍﻟﻌﻤﻞ ﺑﻪ ﺷﻮﻗﹰﺎ ﺇﱃ ﺍﷲ ﻭﺣﺒﹰﺎ‬
‫ﻟﻄﺎﻋﺘﻪ ﻭﻋﺒﺎﺩﺗﻪ‪ ،‬ﻓﺘﺮﻯ ﺍﻟﺴﺎﻟﻚ ﺩﻭﻣﹰﺎ ﻳﻘﺒﻞ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ ﺑﺸﻮﻕ ﻻﻫـﺐ‬
‫ﻭﲝﺮﺹ ﻋﻠﻰ ﺗﻄﺒﻴﻖ ﺍﻟﺴﻨﺔ ﺍﻟﺸﺮﻳﻔﺔ ﺍﻗﺘﺪﺍ ًﺀ ﺑﺮﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻊ ﺍﻟﺘﺰﺍﻣﻪ ﺃﺛﻨﺎﺀ ﺍﻟﻌﺒﺎﺩﺓ‬
‫ﻕ ﻋﺎﺭ ‪‬ﻡ ﻟـﺬﻛﺮ‬ ‫ﻭﺍﻟﻄﺎﻋﺔ ﺃ ﹾﻥ ﺗﻜﻮﻥ ﻣﻮﺍﻓﻘ ﹰﺔ ﻟﻠﺸﺮﻳﻌﺔ ﺍﳌﻄﻬﺮﺓ‪ ،‬ﻭﻳﻀﺎﻑ ﺇﱃ ﻫﺬﺍ ﺷﻮ ‪‬‬
‫ﺍﷲ‪ ،‬ﻗﻞ ﺇ ﹾﻥ ﺷﺌﺖ‪ :‬ﺷﻮﻕ ﺇﱃ ﺑﻠﻮﻍ ﻣﻘﺎﻡ ﻻ ﺣﺪﻭﺩ ﻟﻪ ﻣﻦ ﺣﺐ ﺍﷲ ﺟﻞ ﻭﻋﻼ‪.‬‬

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 ‫‪ -٢‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﺮﻫﺒﺎﱐ‪:‬‬
‫ﺃﻫﻠﻪ ﻗﻮﻡ ﺍﻋﺘﻘﺪﻭﺍ ﺍﻟﺘﺼﻮﻑ ﺍﻟﻘﺮﺁﱐ‪ ،‬ﻟﻜﻨﻬﻢ ﻭﻻﺳﺘﻐﺮﺍﻗﻬﻢ ﰲ ﺃﻭﺭﺍﺩﻫﻢ ﻭﻛﺜـﺮﺓ‬
‫ﺗﻌﺒ‪‬ﺪﻫﻢ ﻭﺍﺑﺘﻌﺎﺩﻫﻢ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺮﺑﲔ ﺍﳒﺬﺑﺖ ﻗﻠﻮ‪‬ﻢ ﺇﱃ ﺍﻵﺧﺮﺓ ﻓﺰﻫﺪﻭﺍ ﰲ ﺍﻟﺪﻧﻴﺎ‬
‫ﻓﻘﺼ‪‬ﺮﻭﺍ ﰲ ﺑﻨﺎﺀ ﺍﳉﺎﻧﺐ ﺍﳊﻀﺎﺭﻱ ﻟﻺﺳﻼﻡ‪ ،‬ﻫﻢ ﻋﻠﻰ ﺧ ﹴﲑ ﻭﻻ ﻳﻼﻡ ﺃﺣﺪﻫﻢ ﻟﻐﻠﺒﺔ‬
‫ﺍﻟﻮﺟﺪ‪ ،‬ﺃﺋﻤﺘﻬﻢ ﰲ ﺍﻋﺘﻘﺎﺩﻫﻢ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ‪ :‬ﺃﺑﻮ ﺫﺭ ﻭﺃﺑـﻮ ﺍﻟـﺪﺭﺩﺍﺀ ﻭﺳـﻠﻤﺎﻥ‬
‫ﺍﻟﻔﺎﺭﺳﻲ‪.‬‬
‫ﻭﺇ ﹾﻥ ﻛﺎﻥ ﺍﻷﻭﱃ ‪‬ﻢ ﺃﻥ ﻳﻘﻮ‪‬ﻣﻮﺍ ﺳﻠﻮﻛﻬﻢ ﻋﻠﻰ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﺍﻟﻜﺎﻣﻞ‪.‬‬
‫ﺍﻟﺼﻮﻓﻴﺔ ﺍﻹﺳﻼﻣﻴﺔ ﻟﻴﺴﺖ ﺍﻧﻄﻮﺍﺋﻴ ﹰﺔ ﻭﻻ ﺍﻧﻌﺰﺍﻟﻴﺔ‪ ،‬ﻭﻟﻜﻨﻬﺎ ﺗﺸﻤﻞ ﲨﻴﻊ ﻣﺮﺍﺣـﻞ‬
‫ﺼﻌﺪ ﻭﺍﳌﺴﺘﻮﻳﺎﺕ‪ ،‬ﻣﻊ ﺣﺮﺍﺳﺔ ﺩﺍﺋﻤﺔ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺃﻻ ﻳﻠﺘﻔـﺖ‬ ‫ﺍﳊﻴﺎﺓ ﻭﻋﻠﻰ ﺳﺎﺋﺮ ﺍﻟ ‪‬‬
‫ﺇﱃ ﻏﲑ ﺍﷲ ‪.‬‬
‫‪ -٣‬ﺍﻟﺘﺼﻮﻑ ﺍﳋﺮﺍﰲ‪:‬‬
‫ﺃﻫﻠﻪ ﻗﻮ ‪‬ﻡ ﻣﻦ ﻋﺎﻣﺔ ﺍﻟﻨﺎﺱ ﺑﻌﻴﺪﻭﻥ ﻋﻦ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﳉﻬـﻞ‪ ،‬ﺷـﻐﻠﻮﺍ‬
‫ﺃﻧﻔﺴﻬﻢ ﺑﺴﺮﺩ ﺍﻟﻘﺼﺺ ﺍﳋﺮﺍﻓﻴﺔ ﺍﳋﻴﺎﻟﻴﺔ ﻭﺍﳌﺒﺎﻟﻐﺔ ﰲ ﻛﺮﺍﻣﺎﺕ ﺍﻷﻭﻟﻴﺎﺀ ﺩﻭﻥ ﲢﻘﻖ‪،‬‬
‫ﻭﻗﺪ ﲡﺪ ﺃﺣﺪﻫﻢ ﻻ ﻳﻘﻴﻢ ﺍﻟﺼﻼﺓ ﻭﻻ ﻳﺼﻮﻡ ﺭﻣﻀﺎﻥ! ﰒ ﻳﻄﻠـﻖ ﻋﻠـﻰ ﻧﻔﺴـﻪ‬
‫)ﺍﻟﺼﻮﰲ(! ﻓﻬﺆﻻﺀ ﻣﻦ ﺷ ‪‬ﺮ ﺍﻟﻨﺎﺱ ﻭﺳﺒﺐ ﻋﻈﻴﻢ ﰲ ﺗﺸﻮﻳﻪ ﺣﻘﻴﻘﺔ ﺍﻟﺘﺼﻮﻑ‪.‬‬
‫‪ -٤‬ﺍﻟﺘﺼﻮﻑ ﺍﻟﺒﺪﻋﻲ‪:‬‬
‫ﺃﻫﻠﻪ ﺷﺮ ﺍﻟﻨﺎﺱ ﻭﺃﺑﻌﺪ ﺍﻟﻨﺎﺱ ﻋﻦ ﺍﷲ‪ ،‬ﺧﺮﺟﻮﺍ ﻋﻦ ﺍﳌﻨﻬﺞ ﺍﻟﻘﺮﺁﱐ ﺇﱃ ﺃﻫﻮﺍﺋﻬﻢ‪،‬‬
‫ﻭﻋﺪﻟﻮﺍ ﻋﻦ ﺍﻟﺴﻨﺔ ﺇﱃ ﺍﻟﺒﺪﻋﺔ‪ ،‬ﺧﻠﻄﻮﺍ ﺑﲔ ﺍﻟﺮﺟﺎﻝ ﻭﺍﻟﻨﺴﺎﺀ ﰲ ﺣﻠﻘﺎﺕ ﺍﻟـﺬﻛﺮ‪،‬‬
‫ﺷﻐﻠﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺑﺰﻳﺎﺭﺓ ﻗﺒﻮﺭ ﺍﻟﺼﺎﳊﲔ ﻋﻦ ﺃﻋﻤﺎﻝ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺑﺎﻹﻧﺸﺎﺩ ﻋﻦ‬
‫ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﺑﹶﻠ ‪‬ﻐ ﹺﻮ ﺍﻟﻜﻼﻡ ﻋﻦ ﳎﺎﻟﺲ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﻬﻢ ﰲ ﻭﺍﺩ ﻭﺍﻟﺘﺼﻮﻑ ﰲ ﻭﺍ ‪‬ﺩ‬

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 ‫ﺁﺧﺮ‪ ،‬ﰒ ﻳﻄﻠﻘﻮﻥ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ )ﺍﻟﺼﻮﻓﻴﺔ(!!‬
‫ﺇ ﹼﻥ ﻭﺟﻮﺩ ﺍﻷﺻﻨﺎﻑ ﺍﻟﺜﻼﺛﺔ ﺍﻷﺧﲑﺓ ﻻ ﻳﻘﺪﺡ ﰲ ﺍﻟﺘﺼﻮﻑ ﺍﻟﻘـﺮﺁﱐ‪ ،‬ﻭﻛﻴـﻒ‬
‫ﻳﻘﺪﺡ ﺑﻪ ﻭﻫﻮ ﺃﺻﻞ ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺪﻳﻦ؟ ﺑﻞ ﻫﻮ ﺭﻭﺡ ﺍﻹﺳﻼﻡ‪.‬‬

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‫‪ (١‬ﻣ‪‬ﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻨ‪‬ﺠ‪‬ﺢِ ﰲ ﺍﻟﻨـﻬﺎﻳﺎﺕ ﺍﻟﺮ‪‬ﺟـﻮﻉ ﺇﱃ ﺍ‪ ‬ﰲ ﺍﻟﺒـﺪﺍﻳﺎﺕ‪ ،‬ﻓﻤـﻦ ﺃﺷـﺮﻗﺖ‬

‫ﺑﺪﺍﻳﺘﻪ ﺃﺷﺮﻗﺖ ﳖﺎﻳﺘﻪ‪.‬‬

‫]ﺍﻟﻌﻨﻜﺒﻮﺕ‪.[٦٩ :‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪z ut s r q p { :‬‬
‫ﺍﻟﺴﻠﻮﻙ ﺑﺪﺍﻳ ﹲﺔ ﻭ‪‬ﺎﻳ ﹲﺔ‪ ،‬ﺷﺄﻧﻪ ﺷﺄﻥ ﻛﻞ ﻋﻤﻞ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺪﻧﻴﻮﻱ ﺍﻟﺬﻱ ﺃﹸﺗﻘﻦ ﺻﻨﻌﻪ‬
‫ﰲ ﺑﺪﺍﻳﺘﻪ ﺩﺍﻡ ﻭﺍﺳﺘﻤﺮ ﻣﺆ ‪‬ﺩﻳﹰﺎ ﻣﺎ ﺻ‪‬ﻨﻊ ﻷﺟﻠﻪ ﺣﺘ‪‬ﻰ ‪‬ﺎﻳﺘﻪ‪ ،‬ﻭﻛﺬﺍ ﺍﳌﺮﻳـﺪ ﻳﺘﺤﻘـﻖ‬
‫ﻼ‬
‫ﻗﺼﺪﻩ ﻭﻣﺮﺍﺩﻩ ﻣﻦ ﺑﻠﻮﻍ ﺍﳌﻌﺮﻓﺔ ﺇﺫﺍ ﻛﺎﻥ ﰲ ﺃﺻﻞ ﺳﻠﻮﻛﻪ ﺭﺟ‪‬ﺎﻋﹰﺎ ﺇﱃ ﺍﷲ ﻣ‪‬ﻘـﺒ ﹰ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻓﺈﻥ ﻣﻦ ﺃﻫﻢ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﳚﺐ ﺃﻥ ﻳﻘﻮﻡ ‪‬ﺎ ﺍﳌﺮﻳﺪ ﻫﻲ ﻣﺮﺍﻗﺒـﺔ ﺳـﻠﻮﻛﻪ ﰲ‬
‫ﺍﻟﺒﺪﺍﻳﺎﺕ‪ ،‬ﻓﺎﻟﺴﻠﻮﻙ ﺑﺬﺭﺓ ﺗﻠﻘﻰ ﰲ ﺃﺭﺽ ﺍﻹﺧﻼﺹ ﻭﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﺍﻟﺘﻮﺟـﻪ ﺇﱃ ﺍﷲ‪،‬‬
‫ﻓﺘﻨﺒﺖ ﻭﺗﺜﻤﺮ ﻣﻦ ﻛﻞ ﺯﻭﺝ ‪‬ﻴﺞ‪ ،‬ﻓﻤﺎ ﻣﻦ ﻋﺎﺭﻑ ﺑﺎﷲ ﺇ ﹼﻻ ﻭﻛﺎﻧﺖ ﺑﺪﺍﻳﺘﻪ ﺻﺎﺩﻗﺔ‬
‫ﰲ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﻋﻠﻰ ﻗﺪﺭ ﺻﺤﺔ ﺍﻟﺒﺪﺍﻳﺔ ﺗﻜﻮﻥ ﺻﺤﺔ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬
‫ﺍﻧﻈﺮ ﺇﱃ ﺇﻣﺎﻡ ﺍﻟﻌﺎﺭﻓﲔ ﻭﺳﻴﺪ ﺍﻟﻨﺒﻴﲔ ‪ ‬ﺧﻼ ﰲ ﺍﻟﻐﺎﺭ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﻓﺄﺣﻴـﺎ‬
‫ﺍﻟﻌﺎﱂ ﻛﻠﻪ‪.‬‬
‫ﻭﺍﻧﻈﺮ ﺇﱃ ﻧﱯ ﺍﷲ ﻣﻮﺳﻰ ‪ ‬ﺧﻼ ﺑﺎﷲ ﺃﺭﺑﻌﲔ ﻳﻮﻣﹰﺎ ﻓﻠﻢ ﻳﺘﺠﺎﻭﺯ ﻓﻠﺴﻄﲔ‪.‬‬
‫ﻕ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬
‫ﻕ ﺍﻟﺒﺪﺍﻳﺔ ﻳﻜﻮ ﹸﻥ ﺇﺷﺮﺍ ‪‬‬
‫ﻓﻌﻠﻰ ﻗﺪﺭ ﺇﺷﺮﺍ ﹺ‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍ‪‬ﺬﻭﺏ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻻ ﲢﺴﺒﻮﻫﺎ ﺭﺧﻴﺼﺔ‪ ،‬ﻓﻤﻦ ﺭﺃﻳﻨﺎﻩ ﰲ ﺑﺪﺍﻳﺘﻪ ﺟﺎ ‪‬ﺩﹰﺍ ﰲ ﻃﻠﺐ ﺍﳊﻖ ﻣﻌﺮﺿﹰﺎ ﻋـﻦ‬
‫ﺍﳋﻠﻖ ﻣﺴﺘﻐﺮﻗﹰﺎ ﰲ ﺧﺪﻣﺔ ﻣﻮﻻﻩ ﻧﺎﺳﻴﹰﺎ ﳊﻈﻮﻇﻪ ﻭﻫﻮﺍﻩ ﻋﻠﻤﻨﺎ ﺃﻥ ‪‬ﺎﻳﺘﻪ ﻣﺸﺮﻗﺔ((‬

‫‪١٧‬‬
 ‫ﻋﻼﻣﺔ ﺻﺤﺔ ﺍﻟﺒﺪﺍﻳﺎﺕ‪:‬‬
‫‪ -١‬ﺍﶈﺒﺔ ﻟﻠﺼﺎﳊﲔ‪.‬‬
‫‪ -٢‬ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫‪ -٣‬ﺍﳍﻤﺔ ﰲ ﺍﻟﺬﻛﺮ‪.‬‬
‫‪ -٤‬ﺍﻹﺧﻼﺹ‪.‬‬
‫‪ -٥‬ﺻﻼﺓ ﺍﻟﻠﻴﻞ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻛﻦ ﺟﺎﺩﹰﺍ ﰲ ﺑﺪﺍﻳﺎﺗﻚ ﻟﺘ‪‬ﺸﺮﻕ ‪‬ﺎﻳﺎﺗﻚ‪.‬‬

‫*********‬

‫‪١٨‬‬
‫‪ (٢‬ﻻ ﺗﺼﺤﺐ ﻣﹶﻦ‪ ‬ﻻ ﻳﻨ‪‬ﻬِﻀُﻚﹶ ﺣﺎﻟُﻪ ﻭﻻ ﻳﺪ‪‬ﻟﱡﻚ ﻋﻠﻰ ﺍ‪ ‬ﻣﻘﺎﻟﻪ‪ ،‬ﺭﺑ‪‬ﻤﺎ ﻛﻨﺖﹶ ﻣ‪‬ﺴﻴﺌﺎً‬

‫ﻓﺄﺭﺗﻚﹶ ﺻﺤﺒﺘُﻚ ﻣﹶﻦ ﻫﻮ ﺃﺳﻮﺃُ ﻣﻨﻚ ﺣﺎﻻً ﺍﻹﺣﺴﺎﻥﹶ ﻣﻨﻚ‪.‬‬

‫ﺍﻟﺼﺤﺒﺔ ﰲ ﺍﻟﻄﺮﻳﻖ ﺃﺻ ﹲﻞ ﻣﻦ ﺃﺻﻮﻟﻪ‪ ،‬ﻭﻋﻨﺪ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﺃﻭﻛﺪ ﺍﻷﺻﻮﻝ‪.‬‬
‫ﻗﻴﻞ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣ‪‬ﻦ ﻧ‪‬ﺠﺎﻟ‪‬ﺲ؟ ﻓﹶﻘﺎ ﹶﻝ ﺭ‪‬ﺳﻮﻝﹸ ﺍﷲ ‪:‬‬
‫ﷲ ﺭﺅ‪‬ﻳﺘ‪‬ﻪ‪ ‬ﻭ‪‬ﺯﺍ ‪‬ﺩ ﰲ ﻋ‪‬ﻠ ‪‬ﻤﻜﹸﻢ ﻣ‪‬ﻨ ‪‬ﻄﻘﹸـﻪ‪ ‬ﻭ ‪‬ﺭﻏﱠـ‪‬ﺒﻜﹸﻢ ﰲ ﺍﻵﺧ‪‬ـ ‪‬ﺮ ‪‬ﺓ‬
‫»ﻣ‪‬ﻦ ﹶﺫ ﱠﻛ ‪‬ﺮﻛﹸﻢ ﺍ َ‬
‫‪‬ﻋ ‪‬ﻤﻠﹸﻪ‪.(١)«‬‬
‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(٢‬‬
‫»ﺃﻻ ﺃﹸﺧﱪﻛﻢ ﲞﻴﺎﺭﻛﻢ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺭ‪‬ﺅﻭﺍ ﺫﹸ ‪‬ﻛ ‪‬ﺮ ﺍﷲ«‪.‬‬
‫ﻣﺮﺍﺗﺐ ﺍﻟﺼﺤﺒﺔ‪:‬‬
‫‪ -١‬ﺻﺤﺒﺔ ﺍﻟﺸﻴﺦ ﺍﳌﺮﰊ ﻣﻊ ﻓﻨﺎﺀ ﺍﶈﺒﺔ ﻋﻨﺪ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ‪:‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻄﺮﻳﻖ )‪ (٢٤‬ﻗﲑﺍﻃﹰﺎ‪ (٢٣) ،‬ﻣﻨﻬﺎ ﳏﺒﺔ ﺍﻟﺸﻴﺦ ﺍﳌﺮﰊ‪ ،‬ﻭﻗﲑﺍﻃﹰﺎ ﻭﺍﺣـﺪﹰﺍ‬
‫ﻟﺒﺎﻗﻲ ﺍﻟﺴﻠﻮﻙ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ‪ :‬ﻣﻦ ﻻ ﺷﻴﺦ ﻟﻪ ﻓﺸﻴﺨﻪ ﺍﻟﺸﻴﻄﺎﻥ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻣﺎ ﺃﺟﹼﻠﻬﺎ ﻣﻦ ﻛﻠﻤﺔ ﲨﻌﺖ ﻛﻞ ﻋﻠﻞ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻓﻠﻮﻻ ﺍﻟﻌﺎﱂ ﻻ ﻳﻜـﻮﻥ‬
‫ﻋﻠﻤﹰﺎ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﻄﺒﻴﺐ ﻻ ﻳﻜﻮﻥ ﻃ‪‬ﺒﹰﺎ‪ ،‬ﻭﻟﻮﻻ ﺍ‪‬ﺎﻫﺪ ﻻ ﻳﻜﻮﻥ ﺟﻬﺎﺩﹰﺍ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﺸﻴﺦ‬
‫ﻻ ﻳﻜﻮﻥ ﻣﺮﻳﺪﹰﺍ‪....‬ﺇﻧﻪ ﻗﺎﻧﻮﻥ ﺍﷲ ﰲ ﺃﺭﺿﻪ‪.‬‬

‫)‪ (١‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪.(٢٥٥٨٨‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺍﻷﺩﺏ ﺍﳌﻔﺮﺩ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﲪﺪ )‪ (٢٧٦٤٠‬ﺑﺎﺏ ﻣﻦ ﺣﺪﻳﺚ ﺃﲰﺎﺀ ﺑﻨﺖ ﻳﺰﻳﺪ ﻭﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ‪.‬‬
‫‪١٩‬‬
 ‫‪ -٢‬ﺻﺤﺒﺔ ﺍﳌﺮﻳﺪ ﺍﳌﹸﺮﺑ‪‬ﻰ ﺍ ﹸﳌﺤ‪‬ﺐ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﺍﳌﺮ ُﺀ ﻋﻠﻰ ﺩﻳﻦ ﺧﻠﻴﻠﻪ ﻓﻠﻴﻨﻈﺮ ﺃﺣﺪﻛﻢ ﻣﻦ ﳜﺎﻟﻞ«‬
‫ﻭﻓﺎﺋﺪ‪‬ﺎ ﻋﻨﺪ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﺗﻌﹼﻠﻢ ﺁﺩﺍﺏ ﺻﺤﺒﺔ ﺍﻟﺸﻴﺦ ﻭﺍﺯﺩﻳﺎﺩ ﳏﺒ‪‬ﺔ ﺍﳌﺮﻳﺪ ﻟﺸﻴﺨﻪ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻷﰊ ﺫﺭ‪:‬‬
‫»ﺍﻧﻈﺮ ﺇﱃ ﻣﻦ ﲢﺘﻚ ﻭﻻ ﺗﻨﻈﺮ ﺇﱃ ﻣﻦ ﻓﻮﻗﻚ ﻓﺈﻧﻪ ﺃﺟﺪﺭ ﺃﻟﹼﺎ ﺗﺰﺩﺭﻱ ﻧﻌﻤﺔ ﺍﷲ‬
‫)‪(٢‬‬
‫ﻋﻠﻴﻚ«‬
‫ﻭﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﺪﻳﺚ ﺻﺤﺒﺔ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺣﱴ ﻳﺮﻯ ﺍﳌﺆﻣﻦ ﻛﺜﺮﺓ ﻧﻌـﻢ ﺍﷲ ﻋﻠﻴـﻪ‬
‫ﻓﻴﺤﻤﺪﻩ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﻋﻦ ﺻﺤﺒﺔ ﺃﻫﻞ ﺍﻹﳝﺎﻥ ﻓﺎﻟﻌﻜﺲ ‪ ...‬ﺍﺻﺤﺐ ﻣﻦ ﻫﻮ ﻓﻮﻗﻚ‬
‫ﻼ ﻭﻃﺎﻋﺔ‪ ،‬ﻓﺎﳌﺮﻳﺪ ﺍﳌﻮﻓـﻖ‬ ‫ﻭﻻ ﺗﺼﺤﺐ ﻣﻦ ﻫﻮ ﺩﻭﻧﻚ ﻓﺬﻟﻚ ﺃﺣﺮﻯ ﺃﻥ ﺗﺰﻳﺪ ﻋﻤ ﹰ‬
‫ﻣﻦ ﻳ‪‬ﺤﺴﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻟﺼﺎﺣﺐ‪ ،‬ﻭﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ ﺇﺫﺍ ﻧﺰﻟﻮﺍ ﺑﻠﺪﹰﺍ ﻣﻦ ﺍﻟﺒﻠﺪﺍﻥ ﺃﻭﻝ‬
‫ﻣﺎ ﻳﺴﺄﻟﻮﻥ ﺍﷲ‪) :‬ﺍﻟﻠﻬﻢ ﻫﻴ‪‬ﺊ ﱄ ﺟﻠﻴﺴﹰﺎ ﺻﺎﳊﹰﺎ(‪.‬‬
‫ﺻﻔﺎﺕ ﺍﻟﺼﺎﺣﺐ ﺍﻟﻨﺎﻓﻊ‪:‬‬
‫‪ -١‬ﳘﹼﺘﻪ ﻋﺎﻟﻴﺔ‪.‬‬
‫ﺐ ﻟﻠﺼﺎﳊﲔ‪.‬‬ ‫‪ -٢‬ﳏ ‪‬‬
‫‪ -٣‬ﺃﺧﻼﻗﻪ ﻧﺒﻮﻳﺔ‪.‬‬
‫‪ -٤‬ﻣﻠﺘﺰﻡ ﺑﺂﺩﺍﺏ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٨٣٩٨‬‬

‫)‪ (٢‬ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪.(٤٣٥٧٢‬‬
‫‪٢٠‬‬
 ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪﺱ ﺳﺮﻩ‪:‬‬
‫))ﺃﻭﺻﺎﱐ ﺣﺒﻴﱯ ﻓﻘﺎﻝ‪ :‬ﻻ ﺗﻨﻘﻞ ﻗﺪﻣﻴﻚ ﺇ ﹼﻻ ﺣﻴﺚ ﺗﺮﺟﻮ ﺛﻮﺍﺏ ﺍﷲ‪ ،‬ﻭﻻ ﲡﻠﺲ‬
‫ﻚ ﺇ ﹼﻻ ‪‬ﻣ ‪‬ﻦ ﺗﺰﺩﺍﺩ ﺑﻪ ﻳﻘﻴﻨﹰﺎ‬
‫ﺴ ‪‬‬
‫ﻒ ﻟ‪‬ﻨﻔ ِ‬
‫ﺇﻻ ﺣﻴﺚ ﺗﺄﻣﻦ ﻏﺎﻟﺒﹰﺎ ﻣﻦ ﻣﻌﺼﻴﺔ ﺍﷲ‪ ،‬ﻭﻻ ﺗﺼ ﹶﻄ ‪‬‬
‫ﻭﻗﻠﻴﻞ ﻣﺎ ﻫ‪‬ﻢ((‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺍﲝﺚ ﻋﻦ ﺍﻟﺼﺎﺣﺐ ﺍﻟﺬﻱ ﻣ‪‬ﻠﻰﺀ ﻗﻠﺒﻪ ﲜﻼﻝ ﺍﷲ ﺃﻭ ﲨﺎﻟﻪ‪ ،‬ﻓﺘﺸﺮﺏ ﻣﻦ ﻗﻠﺒـﻪ‬
‫ﺍﳉﻼﻝ ﻭﺍﳉﻤﺎﻝ‪ ،‬ﻓﺈﻥ ﺗﻌﺬﺭ ﺫﻟﻚ ﻟﻨﺪﺭﺓ ﺃﻫﻠﻪ ﻓﺎﺻﺤﺐ ﻣﻦ ﻳ‪‬ﺬﻛﹼﺮﻙ ﺑﺎﷲ ﻭﻟﻮ‬
‫ﺏ ﺣﺎ ‪‬ﻣ ﹺﻞ ﻓ‪‬ﻘ ‪‬ﻪ ﺇﱃ ﻣﻦ ﻫﻮ ﺃﻓﻘﻪ ﻣﻨﻪ«)‪.(١‬‬
‫ﺑﻠﺴﺎﻧﻪ‪ ،‬ﻓﻠﻌ ﹼﻞ ﺃﻥ ﻳﻜﻮﻥ‪ » :‬ﺭ ‪‬‬

‫*********‬

‫)‪ (١‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(١٣٣٧٤‬‬

‫‪٢١‬‬
 ‫‪ (٣‬ﻣﺎ ﺻﺤﺒﻚ ﻣﹶﻦ‪ ‬ﺻﺤﺒﻚ ﻭ ﻫﻮ ﺑﻌﻴﺒﻚ ﻋﻠﻴﻢ‪ ،‬ﻭ ﻟﻴﺲ ﺫﻟﻚ ﺇﻻ ﻣﻮﻻﻙ ﺍﻟﻜﺮﻳﻢ‪،‬‬

‫ﺧﲑ ﻣﹶﻦ‪ ‬ﺻﺤﺒﻚ ﻣﻦ ﻳﻄﻠﺒﻚ ﻟﻚ‪ ،‬ﻻ ﻟﺸﻲﺀ ﻳﻌﻮﺩ ﻣﻨﻚ ﺇﻟﻴﻪ‪.‬‬
‫ﺱ ﺍﻫ‪‬ﺘﻤ‪‬ﺎﻣﹰﺎ ﺑﺎﻟﺼ‪‬ﺤﺒ‪‬ﺔ‪.‬‬
‫ﻕ ﻟﻪ ﺃﺻﺤﺎﺏ‪ ،‬ﻭﺍﻟﺴﺎﻟﻜﻮﻥ ﺃﺷ ‪‬ﺪ ﺍﻟﻨ‪‬ﺎ ﹺ‬
‫ﻛﻞﱡ ﳐﻠﻮ ﹴ‬
‫ﺍﻷﺻﺤﺎﺏ ﻛﺜﲑﻭﻥ‪:‬‬
‫‪ -١‬ﺃﺻﺤﺎﺏ ﺍﳌﺼﻠﺤﺔ‪:‬‬
‫ﻳﺼﺤﺒﻮﻧﻚ ﻟﻴﻨﺘﻔﻌﻮﺍ ﻣﻨﻚ‪ ،‬ﻓﺈﺫﺍ ﺍﻧﺘﻔﺖ ﺍﳌﻨﻔﻌﺔ ﺗﺮﻛﻮﻙ‪ ،‬ﻓﺎﺗﺮﻛﻬﻢ ﻣﻦ ﺍﻟﺒﺪﺍﻳﺔ‪.‬‬
‫‪ -٢‬ﺃﺻﺤﺎﺏ ﺍﻟﺴﻠﻮﻙ‪:‬‬
‫ﻓﻬﻢ ﻣﻐﺮﻭﺭﻭﻥ ﺑﻚ‪ ،‬ﻳﻈﻨﻮﻥ ﻋﻨﺪﻙ ﺍﻟﺼﺪﻕ‪ ،‬ﻭ ﻟﻮ ﻋﻠﻤﻮﺍ ﻋﻴﻮﺑـﻚ ﻟﺒﺼـﻘﻮﺍ ﰲ‬
‫ﻭﺟﻬﻚ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﺃﻳﻬﺎ ﺍﳌﺮﻳﺪ ﻣﻮﻓﻘﹰﺎ ﻓﺎﺑﺬﻝ ﺟﻬﺪﻙ ﻟﺘﻜﻮﻥ ﻋﻨﺪ ﺣ‪‬ﺴـﻦ ﻇﻨـﻬﻢ‬
‫ﺑﻚ‪ ،‬ﻷ ﹼﻥ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺍﻟﻐﺶ ﺃﺑﺪﹰﺍ‪.‬‬
‫‪ -٣‬ﺻﺤﺒﺔ ﺍﻟﺸﻴﻮﺥ‪:‬‬
‫ﻇﻬﺮ ﳍﻢ ﻣﻦ ﻋﻴﻮﺑﻚ ﺍﻟﻘﻠﻴﻞ ﻭﺧﻔﻲ ﻋﻨﻬﻢ ﺍﻟﻜﺜﲑ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺻﺤﺒﻮﻙ ﻷﺟـﻞ‬
‫ﻣﻨﻔﻌﺘﻚ ﻻ ﳌﻨﻔﻌﺘﻬﻢ‪ ،‬ﻭﺗﻘﺮﻳﺒﻚ ﻻ ﺗﻘﺮﻳﺒﻬﻢ‪ ،‬ﻓﺎﻟﺰﻣﻬﻢ ﻭﺍﺻﺪﻗﻬﻢ‪ ،‬ﻓﺼﺤﺒﺘﻬﻢ ﻣﺎ ﻫﻲ‬
‫ﺇﻻ ﺻﺤﺒﺔ ﺍﷲ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻚ ﺍﻟﻮﻗـﺎﺋﻊ‬
‫ﻣﻦ ﻛﺘـﺎﺏ ﺍﳊـ ﹺﻖ ﺗﻠـ ‪‬‬ ‫ـﻢ‬
‫ـﺄ ﹼﻥ ﳍـ‬‫ـﺎ ِﺀ ﻓـ‬
‫ـﺬ ﺑﺎﻷﻭﻟﻴـ‬
‫ﻓﺸـﻤ‪‬ﺮ ﻭﻟـ‬
‫ﺐ ﻣـﺎ ﻫـﻮ ﻃـﺎﻣﻊ‬
‫ﻭﻣﻨﻬﻢ ﻳﻨﺎﻝ ﺍﻟﺼ ‪‬‬ ‫ﻫﻢ ﺍﻟﺬﺧ ‪‬ﺮ ﻟﻠﻤﻠﻬﻮﻑ ﻭﺍﻟﻜ ﹸﱰ ﻭﺍﻟﺮﺟـﺎ‬
‫ﻭﺍﲰﻬﻢ ﻟﻠﺼـﱪ ﰲ ﺍﳊـﺐ ﺷﺎﻓــﻊ‬ ‫ﺏ ﻭﺍﻟﺴﺆ ﹸﻝ ﻭﺍﳌـﲎ‬
‫ﻫﻢ ﺍﻟﻘﺼ ‪‬ﺪ ﻭﺍﳌﻄﻠﻮ ‪‬‬
‫ﻓﻔﻴﻬﻢ ﻟﻀ ‪‬ﺮ ﺍﻟﻌﺎﳌﻴــﻦ ﻣﻨﺎﻓـــﻊ‬ ‫ﻫﻢ ﺍﻟﻨﺎﺱ ﻓﺎﻟﺰﻡ ﺇ ﹾﻥ ﻋﺮﻓـﺖ ﺟﻨـﺎ‪‬ﻢ‬

‫‪٢٢‬‬
 ‫‪ -٤‬ﺻﺤﺒﺔ ﺍﷲ‪:‬‬
‫ﺲ‪ ،‬ﻋﻠﻢ ﻛﻞ ﻣﺎ ﻓﻴﻚ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﻣﻊ ﺫﻟـﻚ‬ ‫ﺐ ﻭﺧﲑ ﺟﻠﻴ ﹴ‬ ‫ﻭﻫﻮ ﺧﲑ ﺻﺎﺣ ﹴ‬
‫ﺻﺤﺒﻚ ﻟﻴﺰ ﹼﻛﻴﻚ ﻭﻳﺮﹼﻗﻴﻚ‪ ،‬ﻓﻤﺎ ﺻﺤﺒ ﹸﺔ ﺍﷲ ﻟﻌﺒﺪﻩ ﺇﻻ ﺻﺤﺒﺔ ﺇﺣﺴﺎﻥ ﺍﳌﻮﱃ ﳌﻮﻻﻩ‪.‬‬
‫ﻓﺎﻋﺮﻑ ﺣﻘﻴﻘﺔ ﺍﻟﺼﺤﺒﺔ ﻭﺍﻟﺰﻡ ﺍﻷﺩﺏ ﰲ ﻇﺎﻫﺮﻙ ﻭﺑﺎﻃﻨﻚ‪ ،‬ﻭﺍﺳﺘ ﹺﺢ ﻣﻦ ﺍﷲ ﺃﻥ‬
‫ﻳﺮﺍﻙ ﺣﻴﺚ ‪‬ﺎﻙ ﺃﻭ ﻳﻔﻘﺪﻙ ﺣﻴﺚ ﺃﻣﺮﻙ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﺳﻮﻯ ﺍﻟﺮﲪﻦ ﻓﻬﻮ ﻟـﻪ ﺟﻠـﻴﺲ‬ ‫ﻭﱄ ﺍﷲ ﻟــﻴﺲ ﻟــﻪ ﺃﻧﻴـــﺲ‬
‫ﻭﺣﻴﺪ ﺍﻟﺪﻫﺮ ﺟـﻮﻫﺮﻩ ﻧﻔﻴــﺲ‬ ‫ﻳــﺬﻛﺮﻩ ﻓﻴــﺬﻛﺮﻩ ﻓﻴﺒﻜـــﻲ‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﳊﻜﻤﺔ‪:‬‬
‫ﻱ ﺍﻷﺻﺤﺎﺏ ﺃﺣ ‪‬ﻖ ﺃ ﹾﻥ ﺗﺼﺤﺐ ﻓﺎﺻﺤﺐ‪ ،‬ﻭﻻ ﺗﻐﺘ ‪‬ﺮ ﺑﻜﺜﺮﺓ‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻧﻈﺮ ﺃ ‪‬‬
‫ﺍﻷﺻﺤﺎﺏ‪ ،‬ﻓﺈ ﹼﻥ ﺧﲑ ﺻﺎﺣﺐ ﻫﻮ ﺍﷲ‪ .‬‬
‫‪‬‬

‫‪‬‬

‫‪‬‬
‫*********‬
‫‪‬‬

‫‪‬‬

‫‪٢٣‬‬
‫‪ (٤‬ﻣﻦ ﻋﻼﻣﺎﺕ ﻣـﻮﺕ ﺍﻟﻘﻠـﺐ‪ :‬ﻋـﺪﻡ ﺍﳊـﺰﻥ ﻋﻠـﻰ ﻣـﺎ ﻓﺎﺗـﻚ ﻣـﻦ ﺍﳌﻮﺍﻓﻘـﺎﺕ ﻭﺗـﺮﻙ‬

‫ﺍﻟﻨ‪‬ﺪﻡ ﻋﻠﻰ ﻣﺎ ﻓﻌﻠﺘﻪ ﻣﻦ ﻭﺟﻮﺩ ﺍﻟﺰ‪‬ﻻﺕ‪.‬‬

‫ﺍﻟﻘﻠﺐ ﰲ ﺍﻹﻧﺴﺎﻥ ﻫﻮ ﻣﻮﺿﻊ ﺍﻹﳝﺎﻥ ﻭﻣﻮﺿﻊ ﻣﻌﺮﻓﺔ ﺍﷲ ﻭﻣﻮﺿﻊ ﺍﻟﺼﻠﺔ ﺑﺎﷲ‪،‬‬
‫ﻭﺃﻳﻀﹰﺎ ﻫﻮ ﻣﻮﺿﻊ ﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﺮﻳﺎﺀ ﻭﺍﳉﻬﻞ ﺑﺎﷲ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻊ ﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﱵ ﲡﻌـﻞ‬
‫ﺍﻹﻧﺴﺎﻥ ﺣﻴﻮﺍﻧ‪‬ﻴﹰﺎ ﻻ ﺇﻧﺴﺎﻧﻴﹰﺎ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺃﻻ ﻭﺇ ﹼﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐ ﹰﺔ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠـﻪ ﻭﺇﺫﺍ ﻓﺴـﺪﺕ‬
‫)‪(١‬‬
‫ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠﻪ ﺃﻻ ﻭﻫﻲ ﺍﻟﻘﻠﺐ«‬
‫ﻓﺎﻹﳝﺎﻥ ﻳﺮﺗﻜﺰ ﻋﻠﻰ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﺈﺫﺍ ﺣﻴﺎ ﺍﻟﻘﻠﺐ ﻛﺎﻧﺖ ﺣﻴﺎﺓ ﺍﻹﻧﺴﺎﻥ ﺑـﺎﷲ‬
‫ﻗﺎﺋﻤﺔ ﻭﳏﺒﺔ ﺍﷲ ﰲ ﻗﻠﺒﻪ ﻣﻮﺟﻮﺩﺓ‪ ،‬ﻭﺇﺫﺍ ﻣﺎﺕ ﺍﻟﻘﻠﺐ ﻣﺎﺗﺖ ﺻﻠﺔ ﺍﻹﻧﺴـﺎﻥ ﺑـﺎﷲ‬
‫ﻭﻣﺎﺕ ﺷﻌﻮﺭﻩ ﻭﺇﺣﺴﺎﺳﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﰲ ﺍﻟﻘﻠﺐ ﺷﻲﺀ ﻣﻦ ﺍﳌﺮﺽ ﻓﺈﻥ ﻋﻼﺟﻪ ﺳﻬﻞ‬
‫ﻟﻜﻦ ﳛﺘﺎﺝ ﺑﻌﺾ ﺍﻟﻮﻗﺖ‪ ،‬ﺃﻣﺎ ﺇﺫﺍ ﻛﺎﻥ ﻣﻴﺘﹰﺎ ﻓﺈ ﹼﻥ ﻋﻼﺟﻪ ﺻﻌ ‪‬‬
‫ﺐ ﺟﺪﹰﺍ ﻭﻟﻜﻦ ﻟـﻴﺲ‬
‫ﻼ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪] z ÇÆ Å Ä Ã Â Á À { :‬ﺍﳊﺪﻳﺪ‪.[١٧ :‬‬ ‫ﻣﺴﺘﺤﻴ ﹰ‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻷﺭﺽ ﰲ ﺍﻵﻳﺔ‪ :‬ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻼ ﺳﺄﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﻣﺎ ﺍﻹﳝﺎﻥ؟ ﻓﻘﺎﻝ ‪:‬‬
‫ﻋﻦ ﺃﰊ ﺃﻣﺎﻣﺔ ‪ ‬ﻗﺎﻝ‪ :‬ﺃ ﹼﻥ ﺭﺟ ﹰ‬
‫)‪(٢‬‬
‫»ﺇﺫﺍ ﺳ ‪‬ﺮﺗﻚ ﺣﺴﻨﺘﻚ ﻭﺳﺎﺀﺗﻚ ﺳﻴﺌﺘﻚ ﻓﺄﻧﺖ ﻣﺆﻣﻦ«‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪.(٥٢‬‬

‫)‪ (٢‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٢٢٢٢٠‬‬
‫‪٢٤‬‬
 ‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪:‬‬
‫))ﺇ ﹼﻥ ﺍﳌﺆﻣﻦ ﻳﺮﻯ ﺫﻧﻮﺑﻪ ﻛﺄﻧﻪ ﰲ ﺃﺻﻞ ﺟﺒ ﹴﻞ ﳜﺎﻑ ﺃ ﹾﻥ ﻳﻘﻊ ﻋﻠﻴﻪ‪ ،‬ﻭﺇ ﹼﻥ ﺍﻟﻔـﺎﺟﺮ‬
‫)‪(١‬‬
‫ﺏ ﻭﻗﻊ ﻋﻠﻰ ﺃﻧﻔﻪ ﻗﺎﻝ ﺑﻪ ﻫﻜﺬﺍ‪((!!..‬‬
‫ﻳﺮﻯ ﺫﻧﻮﺑﻪ ﻛﺬﺑﺎ ﹴ‬
‫ﺍﳌﻮﺕ‪ :‬ﺿﺪ ﺍﳊﻴﺎﺓ ﻭﻫﻮ ﻓﻘﺪﺍﻥ ﺍﻟﺸﻌﻮﺭ ﻭﺍﻹﺣﺴﺎﺱ‪.‬‬
‫ﻓﻤﻦ ﻋﻼﻣﺔ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ ﺑﺎﷲ ﺍﻟﺘﺄﱂ ﻋﻨﺪ ﻓﻮﺍﺕ ﺍﻟﻔﺮﺹ ﺍﻟﱵ ﺗ ﹼﻘﺮﺏ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﷲ‬
‫ﺃﻭ ﻳﺸﺮﺏ ‪‬ﺎ ﺍﻟﻘﻠﺐ ﻣﻦ ﳏﺒﺔ ﺍﷲ‪ ،‬ﻭﺍﻟﺘﺄﹼﻟﻢ ﻋﻠﻰ ﺳﺎﺑﻖ ﺍﻟﺰﻻﺕ ﻭﺍﳌﺨﺎﻟﻔﺎﺕ‪.‬‬
‫ﻭﻣﻦ ﻋﻼﻣﺔ ﻣﻮﺕ ﺍﻟﻘﻠﺐ ﺃﻧﻪ ﺇﺫﺍ ﻭﻋﻈﺘﻪ ﻻ ﻳﺘﻌﻆ ﻭﺇﺫﺍ ﺫﻛﺮﺗـﻪ ﻻ ﻳﺘـﺬﻛﺮ ﻭﺇﺫﺍ‬
‫ﳘﺔ ﻟﻔﻌﻞ ﺍﳋﲑ‪ ،‬ﻭﺇﺫﺍ ﺭﺃﻯ ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﺍﷲ‬ ‫ﺩ‪‬ﻋﻲ ﺇﱃ ﺃﻓﻌﺎﻝ ﺍﳋﲑ ﻻ ﺗﻮﺟﺪ ﻋﻨﺪﻩ ﹼ‬
‫ﻻ ﻳﺘﺤﺮﻙ ﻗﻠﺒﻪ‪.‬‬
‫ﺃﺳﺒﺎﺏ ﻣﻮﺕ ﺍﻟﻘﻠﺐ‪:‬‬
‫‪ -١‬ﳏﺒﺔ ﺍﻟﺪﻧﻴﺎ ﻭﺑﺬﻝ ﺍﻟﻄﺎﻗﺔ ﺑﺘﺤﺼﻴﻠﻬﺎ‪.‬‬
‫‪ -٢‬ﻃﻮﻝ ﺍﻷﻣﻞ ﻭﻧﺴﻴﺎﻥ ﺍﳌﻮﺕ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﻄﻮﻝ ﺍﻷﻣﻞ‪ :‬ﺍﻟﻴﻘﲔ ﺍﻟﺘﺎﻡ ﺑﺘﻨﻔﻴﺬ ﻣﺎ ﳜﻄﻂ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﻣﺸﺎﺭﻳﻊ‪.‬‬
‫ﻳﻘﻮﻝ ﺳﻴﺪﻧﺎ ﻋﻤﺮ ‪:‬‬
‫))ﺍﻋﻤﻞ ﻟﺪﻧﻴﺎﻙ ﻛﺄﻧﻚ ﺗﻌﻴﺶ ﺃﺑﺪﹰﺍ‪ ،‬ﻭﺍﻋﻤﻞ ﻵﺧﺮﺗﻚ ﻛﺄﻧﻚ ﲤﻮﺕ ﻏﺪﹰﺍ((‬

‫ﻓﺎﳌﺆﻣﻦ ﳜﻄﻂ ﻟﻸﻣﻮﺭ ﻭﻟﻜﻨﻪ ﻳﻌﻠﻘﻬﺎ ﻋﻠﻰ ﺍﳌﻮﺕ ﻓﻼ ﻳﻜﻮﻥ ﻋﻨـﺪﻩ ﻳﻘـﲔ ﺗـﺎﻡ‬
‫ﺑﺘﻨﻔﻴﺬﻫﺎ‪.‬‬
‫‪ -٣‬ﲰﺎﻉ ﺍﻟﻐﻨﺎﺀ ﻭﺍﻷﳊﺎﻥ‪.‬‬
‫‪ -٤‬ﺻﺤﺒﺔ ﺃﻣﻮﺍﺕ ﺍﻟﻘﻠﻮﺏ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٤٩٧‬‬

‫‪٢٥‬‬
 ‫ﺃﺳﺒﺎﺏ ﺣﻴﺎﺓ ﺍﻟﻘﻠﺐ‪:‬‬
‫‪ -١‬ﳏﺒﺔ ﺍﻵﺧﺮﺓ‪.‬‬
‫‪ -٢‬ﻗﺼﺮ ﺍﻷﻣﻞ ﻭﺫﻛﺮ ﺍﳌﻮﺕ‪.‬‬
‫‪ -٣‬ﲰﺎﻉ ﺍﻟﻘﺮﺁﻥ ﺑﺎﻷﳊﺎﻥ‪.‬‬
‫‪ -٤‬ﺻﺤﺒﺔ ﺃﺣﻴﺎﺀ ﺍﻟﻘﻠﻮﺏ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻓﺤﺺ ﻗﻠﺒﻚ ﻋﻠﻰ ﻣﻮﺍﺯﻳﻦ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺍﺣﺬﺭ ﺃﻥ ﻳﻜﻮﻥ ﻣﻴﺘـﹰﺎ ﺃﻭ‬
‫ﺷﺎﺭﻑ ﻋﻠﻰ ﺍﳌﻮﺕ‪.‬‬

‫*********‬

‫‪٢٦‬‬
‫‪ (٥‬ﻻ ﻳﻜﻦ ﺗﺄﺧ‪‬ﺮ ﺃﻣﺪ ﺍﻟﻌﻄﺎﺀ ﻣﻊ ﺍﻹﳊﺎﺡ ﰲ ﺍﻟﺪﻋﺎﺀ ﻣﻮﺟﺒﺎً ﻟﻴﺄﺳـﻚ‪ ،‬ﻓﻬـﻮ ﺿـﻤﻦ‬

‫ﻟﻚ ﺍﻹﺟﺎﺑـﺔ ﻓﻴﻤـﺎ ﳜﺘـﺎﺭﻩ ﻟـﻚ ﻻ ﻓﻴﻤـﺎ ﲣﺘـﺎﺭ ﻟﻨﻔﺴـﻚ‪ ،‬ﻭﰲ ﺍﻟﻮﻗـﺖ ﺍﻟـﺬﻱ ﻳﺮﻳـﺪ ﻻ ﰲ‬

‫ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺮﻳﺪ‪.‬‬

‫ﺍﳌﻘﺎﻡ ﺍﻷﻋﻠﻰ ﻭﺍﻷﺳﲎ ﰲ ﺍﻷﺩﺏ ﻫﻮ ﺍﻟﺮﺿﺎ ﻋﻦ ﺍﷲ ﺑﻜ ﹼﻞ ﺗﻘﺪﻳﺮﺍﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﳌﻘﺎﻡ‬
‫ﳚﻌﻞ ﻣﻦ ﺻﺎﺣﺒﻪ ﻳﺴﺘﺤﻴﻲ ﺃ ﹾﻥ ﻳﺴﺄﻝ ﺍﷲ‪.‬‬
‫ﻭﺭﺩ ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﳊﺎﺭﺙ ﺭﲪﻪ ﺍﷲ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻣﻦ ﺷﻐﻠﻪ ﺫﻛﺮﻱ ﻋﻦ ﻣﺴﺄﻟﱵ ﺃﻋﻄﻴﺘﻪ ﻓﻮﻕ ﻣﺎ ﺃﻥ ﺃﹸﻋﻄـﻲ‬
‫)‪(١‬‬
‫ﺍﻟﺴﺎﺋﻠﲔ«‬
‫ﻆ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻫﺬﺍ ﺧ‪‬ﻠﻘﻪ ﱂ‬ ‫ﳚﺐ ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺪ‪‬ﻋﺎﺀ ﻋﺒﻮﺩﻳ ﹰﺔ ﻭﺍﻓﺘﻘﺎﺭﹰﺍ ﻻ ﻃﻠﺒﹰﺎ ﻟ‪‬ﺤ ﱟ‬
‫ﻳﻨﺘﻈﺮ ﺍﻹﺟﺎﺑﺔ ﻭﺇ ﹾﻥ ﻃﺎﻝ ﺍﻟﻮﻗﺖ ﻭﺍﻟﺰﻣﻦ‪ ،‬ﻓﻤﺎ ﺃﺧ‪‬ﺮ ﺍﷲ ﺍﺳﺘﺠﺎﺑﺔ ﺩﻋـﺎ ٍﺀ ﺇ ﹼﻻ ﻭﺭﺃﻯ‬
‫ﺍﻟﺪ‪‬ﺍﻋﻲ ﰲ ﺗﺄﺧﲑﻫﺎ ﺧﲑﹰﺍ‪.‬‬

‫ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃ‪‬ﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺃﻧﺖ ﺍﻟﻔﻘﲑ ﺇﻟﻴﻪ ﻭﺃﻧﺖ ﺍﻟﺬﻱ ﻃﻠﺒﺖ ﻣﻨﻪ ﻓﺎﻹﺟﺎﺑﺔ ﺳﺘﻜﻮﻥ ﺑﺈﺭﺍﺩﺗﻪ‬
‫ﻻ ﺑﺈﺭﺍﺩﺗﻚ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺮﺍﻩ ﻻ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺮﺍﻩ‪ ،‬ﻓﻼ ﺗﻴﺄﺱ‪ ،‬ﻭﺳـﻠﹼﻢ‬
‫ﺍﻷﻣﺮ ﺇﻟﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌﻮﺍﻡ ﰲ ﺃﻣﺜﺎﳍﻢ‪ ) :‬ﺷﺤ‪‬ﺎﺩ ﻭﻣﺸﺎ ﹺﺭﻁ!!( ﻓﺘﺄﺩﺏ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﻣﺼﻨﻔﻪ )‪.(٢٩٢٧١‬‬

‫‪٢٧‬‬
‫‪ (٦‬ﻻ ﻳ‪‬ﺸﹶﻜﱢﻜَﻨ‪‬ﻚﹶ ﰲ ﺍﻟﻮﻋﺪ ﻋﺪﻡ ﻭﻗﻮﻉ ﺍﳌﻮﻋﻮﺩ ﺑﻪ ﻭﺇﻥ‪ ‬ﺗﻌﻴ‪‬ﻦ ﺯﻣﻨﻪ‪ ،‬ﻟﺌَﻼ‪ ‬ﻳﻜﻮﻥ ﺫﻟﻚ‬

‫ﻗﺪﺣﺎً ﰲ ﺑﺼﲑﺗﻚ ﻭﺇﲬﺎﺩﺍً ﻟﻨﻮﺭ ﺳﺮﻳﺮﺗﻚ‪.‬‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪M L K J I HGF E DC B A‬‬
‫‪Z Y X W V U T S R Q P ON‬‬
‫[ \] ^ _ ` ‪] z b a‬ﻳﻮﻧﺲ‪.[٦٤ – ٦٢ :‬‬

‫ﺸﺮﺍﺕ ﻭﺍﻟﻮﻋﻮﺩ ﺍﻹﳍﻴﺔ ﺍﻟﱵ ﻳﻠـﻬﻤﻬﺎ ﺍﷲ ﻷﻭﻟﻴﺎﺋـﻪ‪ ،‬ﻫـﺬﻩ‬ ‫ﺩﻟﹼﺖ ﺍﻵﻳﺔ ﻋﻠﻰ ﺍﳌﺒ ‪‬‬
‫ﺍﳌﺒﺸﺮﺍﺕ ﰲ ﺯﻣﻦ ﺍﻟﻨﺒﻮﺓ ﻛﺎﻧﺖ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻮﺣﻲ ﺍﳌﻌﺼﻮﻡ‪ ،‬ﺣﻴﺚ ﻛﺎﻥ ﺍﻟﻨﱯ ‪T‬‬
‫ﻳﺒﺸ‪‬ﺮ ﺃﺻﺤﺎﺑﻪ ﺑﻜﺜﲑ ﻣﻦ ﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﺃﻣﺎ ﺑﻌﺪ ﺍﻟﻨﺒﻮﺓ‪:‬‬
‫ﻓﻘﺪ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ‪:‬‬
‫»ﺫﻫﺒﺖ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻓﻼ ﻧﺒﻮﺓ ﺑﻌﺪﻱ ﺇﻻ ﺍﳌﺒﺸﺮﺍﺕ« ﻗﻴﻞ‪ :‬ﻳـﺎ ﺭﺳـﻮﻝ ﺍﷲ ﻭﻣـﺎ‬
‫)‪(١‬‬
‫ﺍﳌﺒﺸﺮﺍﺕ؟ ﻗﺎﻝ‪» :‬ﺍﻟﺮﺅﻳﺎ ﺍﻟﺼﺎﳊﺔ ﻳﺮﺍﻫﺎ ﺍﳌﺆﻣﻦ ﺃﻭ ﺗ‪‬ﺮﻯ ﻟﻪ«‬
‫ﻣﺼﺎﺩﺭ ﺍﳌﺒﺸﺮﺍﺕ‪:‬‬
‫‪ -١‬ﺍﻟﺮﺅﻯ ﺍﳌﻨﺎﻣﻴﺔ‪.‬‬
‫‪ -٢‬ﺍﻟﻜﺸﻮﻑ ﺍﻟﺮﻭﺣﻴﺔ‪.‬‬
‫‪ -٣‬ﺍﻹﳍﺎﻣﺎﺕ ﺍﻟﻘﻠﺒﻴﺔ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻟﻘﺪ ﺑﺸ‪‬ﺮ ﺍﻟﺸﻴﺦ ﺃﻣﲔ ﻛﻔﺘﺎﺭﻭ ﻗﹸﺪﺱ ﺳ ‪‬ﺮﻩ ﺃﺑﺎ ﻣﺼـﻄﻔﻰ ﺍﳋﺮﻓـﺎﻥ ﺃ ﹾﻥ‬
‫ﻳﻌﻴﺶ )‪ (٩٦‬ﺳﻨﺔ ﻓﺘﺤﻘﻘﺖ ﺍﻟﺒﺸﺎﺭﺓ‪ ،‬ﻭﻛﺎﻥ ﺃﺑﻮ ﻣﺼﻄﻔﻰ ﺭﲪﻪ ﺍﷲ ﻛﹼﻠﻤﺎ ﻣـﺮﺽ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ )‪.(٣٠٥١‬‬

‫‪٢٨‬‬
 ‫ﻣﺮﺿﹰﺎ ﺷﺪﻳﺪﹰﺍ ﻳﻘﻮﻝ ﻷﻫﻠﻪ‪ :‬ﻻ ﲣﺎﻓﻮﺍ ﻟﻦ ﺃﻣﻮﺕ ﻷ ﹼﻥ ﺷﻴﺨﻲ ﺑﺸ‪‬ـﺮﱐ ﺃ ﹾﻥ ﺃﻋـﻴﺶ‬
‫)‪ (٩٦‬ﺳﻨﺔ!!‬
‫ﺸﺮ ﺃﻳﻀﹰﺎ ﺍﻟﺪﻛﺘﻮﺭ ﻣﺪﺣﺖ ﺷﻴﺦ ﺍﻷﺭﺽ ﺑﺄﻧﻪ ﺳﻴﺼﲑ ﻃﺒﻴﺐ ﺍﳌﻠﻚ‪ ،‬ﻓﺼـﺎﺭ‬ ‫ﻭﺑ ‪‬‬
‫ﻃﺒﻴﺐ ﺍﳌﻠﻚ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ!!‬
‫ﺸﺮ ﺑﺄ ﹼﻥ ﺟﺎﻣﻊ ﺃﰊ ﺍﻟﻨﻮﺭ ﺳﻴﺘﻮﺳ‪‬ﻊ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﻟﻨﻬﺮ‪ ،‬ﻓﻮﺳ‪‬ﻊ ﺇﱃ ﻣﺎ ﺑﻌﺪ ﺍﻟﻨﻬﺮ‬ ‫ﻭﺑ ‪‬‬
‫ﻭﺑﺎﺭﺗﻔﺎﻉ ﺗﺴﻌﺔ ﻃﻮﺍﺑﻖ!!‬
‫ﺸﺮ ﺍﻟﺸﻴﺦ ﻋﻴﺴﻰ ﺍﻟﻜﺮﺩﻱ ﹸﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ ﺍﻟﺸﻴ ‪‬ﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﹸﻗﺪ‪‬ﺱ ﺳـ ‪‬ﺮﻩ ﺃ ﹼﻥ‬ ‫ﻭﺑ ‪‬‬
‫ﺩﻋﻮﺗﻪ ﺳﺘﺼﻞ ﻣﺸﺎﺭﻕ ﺍﻷﺭﺽ ﻭﻣﻐﺎﺭ‪‬ﺎ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ!!‬
‫ﻭﺑﺸ‪‬ﺮ ﺍﻟﺸﻴ ‪‬ﺦ ﹸﻗﺪ‪‬ﺱ ﺳ ‪‬ﺮﻩ ﺍﻟﻌﺎ ﹶﱂ ﺍﻹﺳﻼﻣﻲ ﺑﺎ‪‬ﻴﺎﺭ ﺍﻟﺸﻴﻮﻋﻴ‪‬ﺔ ﻗﺒﻞ ﺍ‪‬ﻴﺎﺭﻫﺎ ﺑﻌﺸـﺮ‬
‫ﺳﻨﻮﺍﺕ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ!!‬
‫ﻭﺑﺸ‪‬ﺮ ﺃﻳﻀﹰﺎ ﺍﻟﺪﻛﺘﻮ ‪‬ﺭ ﺯﻳﺎﺩ ﺍﻟﺪﻳﻦ ﺍﻷﻳﻮﰊ ﺑﺎﳌﻨﺼﺐ ﺍﻟﻮﺯﺍﺭﻱ‪ ،‬ﻭﲢﻘﻘﺖ ﺍﻟﺒﺸﺎﺭﺓ!!‬
‫ﺸ ‪‬ﺮ ﻛﺬﻟﻚ ﺍﻟﺸﻴ ‪‬ﺦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ ﺩﻟﻮﺍﻥ ﺣﻔﻈﻪ ﺍﷲ ﲟﻨﺼـﺐ ﻣﻔـﱵ ﺩﻭﻣـﺎ‪،‬‬ ‫ﻭﺑ ‪‬‬
‫ﻭﲢﻘﻘﺖ ﺍﻟﺒﺸﺎﺭﺓ!!‬
‫ﺇﺫﹰﺍ‪ :‬ﺇﺫﺍ ﻭﻋﺪﻙ ﺍﳊ ‪‬ﻖ ﺗﻌﺎﱃ ﺑﺸﻲ ٍﺀ ﻋﻠﻰ ﻟﺴﺎﻥ ﺍﻟﻮﺣﻲ ﺃﻭ ﺍﻹﳍﺎﻡ ﺃﻭ ﺍﻟﺒﺸﺎﺭﺓ ﻣﻦ‬
‫ﺖ ﻣﺮﻳﺪﹰﺍ ﺻﺎﺩﻗﹰﺎ‪ ،‬ﻭﺇ ﹾﻥ ﻃﺎﻝ ﺃﻣﺪﻩ‬ ‫ﻚ ﰲ ﲢﻘﹼﻖ ﺍﳌﻮﻋﻮﺩ ﺑﻪ ﺃﺑﺪﹰﺍ ﺇ ﹾﻥ ﻛﻨ ‪‬‬ ‫ﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻓﻼ ﺗﺸ ‪‬‬
‫ﻚ ﰲ ﲢﻘﹼﻖ ﻭﻋﺪ ﺍﷲ‬ ‫ﺸ ‪‬‬‫ﻭﺗﺄﺧ‪‬ﺮ‪ ،‬ﻷ ﹼﻥ ﺫﻟﻚ ﻳﻌﻮﺩ ﺇﱃ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇ ﹼﻻ ﻓﺈ ﹼﻥ ﺍﻟ ‪‬‬
‫ﻧﻘﺺ ﰲ ﺍﻟﺪﻳﻦ ﻳﻮﺭﺙ ﺍﻟﺴﻘﻮﻁ ﻣﻦ ﻋﲔ ﺍﷲ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺃ ﱠﻥ ﺍﷲ ﺍﺳﺘﺠﺎﺏ ﳌﻮﺳﻰ ﰲ ﻓﺮﻋﻮﻥ ﺑﻌﺪ ﻭﻋﺪﻩ ﺑـ ‪ ٤٠‬ﺳﻨﺔ!!‬
‫ﻣ‪‬ﻦ ﺣﻜﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺗﺄﺧﲑ ﺍﳌﻮﻋﻮﺩ ﺑﻪ‪:‬‬
‫‪ -١‬ﺍﺧﺘﺒﺎﺭ ﺍﳌﺮﻳﺪ ﰲ ﺻﺪﻕ ﺇﳝﺎﻧﻪ ﺑﺎﻟﻮﻋﺪ ﻭﺍﻟﻮﻋﻴﺪ‪.‬‬
‫‪ -٢‬ﺇﻇﻬﺎ ‪‬ﺭ ﻗﻬﺮﻳﺘﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻭﻋﺰﺗﻪ‪.‬‬
‫‪٢٩‬‬
‫‪ -٣‬ﺑﻘﺎﺀ ﺍﳌﺮﻳﺪ ﻣﻨﺘﻈﺮﹰﺍ ﲢﻘﻴﻖ ﺍﻟﻮﻋﺪ‪ ،‬ﻭﺩﳝﻮﻣﺔ ﺍﺿﻄﺮﺍﺭﻩ ﰲ ﺫﻟﻚ ﺩﻭﺍﻡ ﻋﺒﻮﺩﻳﺘﻪ‪،‬‬
‫ﻣﺜﺎﻟﻪ ﰲ ﺍﻟﺴﲑﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ :‬ﻧﺰﻝ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ T‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z Å Ä Ã Â‬ﺍﻟﻘﻤﺮ‪[٤٥ :‬‬

‫ﺏ ﻭﻻ ﻗﺘﺎ ﹲﻝ ﻭﻻ ﲨ ‪‬ﻊ‪ ،‬ﻭﺑﻌﺪ ﺯﻣ ﹴﻦ ﻭﻗﺒﻞ ﻣﻌﺮﻛﺔ ﺑﺪﺭ ﺑﻴـﻮﻡ‬

‫ﻭﱂ ﻳﻜﻦ ﲟﻜﺔ ﺣﺮ ‪‬‬
‫ﱯ ‪ ‬ﺃﺻﺤﺎﺑ‪‬ﻪ ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﻣﺼﺮﻉ ﻓﻼﻥ« ﻗﺎﻝ‪ :‬ﻭﻳﻀﻊ ﻳﺪﻩ ﻋﻠﻰ ﺍﻷﺭﺽ‬
‫ﺸ ‪‬ﺮ ﺍﻟﻨ ‪‬‬
‫‪‬ﺑ ‪‬‬
‫ﻭﻳﻘﻮﻝ‪» :‬ﻫﺎﻫﻨﺎ ﻭﻫﺎﻫﻨﺎ« ﻓﻤﺎ ﺃﻣﺎﻁ ﺃﺣﺪﻫﻢ ﻋﻦ ﻣﻮﺿﻊ ﻳﺪﻩ ‪..(١).‬‬
‫ﻭﺭﻏﻢ ﲢﻘﻘﻪ ﻣﻦ ﺍﻟﻨﺼﺮ ﺃﺣﻴﺎ ﺍﻟﻠﻴﻠﺔ ﻛﻠﻬﺎ ﻳﺪﻋﻮ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﻨﺼﺮ‪ ،‬ﻭﻗﺒﻴﻞ ﺍﳌﻌﺮﻛـﺔ‬
‫ﺭﻓﻊ ﻳﺪﻳﻪ ﻭﺩﻋﺎ ﻭﺩﻋﺎ ﺣﱴ ﺳﻘﻂ ﺭﺩﺍﺅﻩ ‪ ‬ﻻ ﺷ ﹼﻜﹰﺎ ﺑﺘﺤﻘﻖ ﺍﳌﻮﻋـﻮﺩ! ﻭﻟﻜـﻦ‬
‫ﺗﻌﻠﻴﻤﹰﺎ ﻟﻸﻣﺔ ﺑﺄ ﹾﻥ ﻳﻠﺘﺠﺆﻭﺍ ﺇﱃ ﺍﷲ ﰲ ﺍﳌﻬﻤﺎﺕ‪.‬‬
‫ﻋﻼﻣﺔ ﺍﻟﺘﺼﺪﻳﻖ ﰲ ﲢﻘﻖ ﺍﻟﻮﻋﺪ‪:‬‬
‫ﺽ ﻃﺒﻴﻌ ‪‬ﻲ‪.‬‬
‫ﺡ ﻋﺎﺭ ‪‬‬
‫ﻋﺪﻡ ﺷﺪﺓ ﺍﻟﻔﺮﺡ ﺣﲔ ﲢﻘﻘﻪ ﻭﺇﳕﺎ ﻳﻜﻮﻥ ﻓﺮ ‪‬‬
‫ﺁﺩﺍﺏ ﺍﻧﺘﻈﺎﺭ ﲢﻘﻖ ﺍﻟﻮﻋﺪ‪:‬‬
‫ﷲ ﺫﻟﻚ ﳊﻜﻤ ‪‬ﺔ ﻳﻌﻠﻤﻬﺎ‪.‬‬ ‫‪ -١‬ﺍﻟﺘﻤﺎﺱ ﺍﻟﺘﺄﻭﻳﻞ ﰲ ﺍﻟﺘﺄﺧﲑ ﻛﺄﻥ ﻳﻘﻮﻝ‪ :‬ﹶﺃ ‪‬ﺧ ‪‬ﺮ ﺍ ُ‬
‫ﱯ ‪ ‬ﻗﺒﻞ ﻏﺰﻭﺓ ﺑﺪﺭ‪.‬‬ ‫‪ -٢‬ﺩﻭﺍ ‪‬ﻡ ﺍﻻﺿﻄﺮﺍﺭ ﻭﺍﻻﻟﺘﺠﺎﺀ ﻛﻤﺎ ﺍﻟﺘﺠﺄ ﺍﻟ‪‬ﻨ ‪‬‬
‫ﻭﻟﻘﺪ ﻛﺎﻥ ﺷﻴﺨﻨﺎ ﺭﻏﻢ ﺍﺷﺘﺪﺍﺩ ﺍﻷﺯﻣﺎﺕ ﻭﺣﺎﻟﻚ ﺍﻟﻈﻠﻤﺎﺕ ﻣﻄﻤﺌ‪‬ﻨﹰﺎ ﺑﻜ ﱢﻞ ﻣﺎ ﺑﺸ‪‬ﺮﻩ‬
‫ﺑﻪ ﺷﻴﺨ‪‬ﻪ‪ ،‬ﻭﻣﺎ ‪‬ﺑﺸ‪ ‬ﺮ ﺑﻪ ﺑﺎﻹﳍﺎﻡ‪ ،‬ﻭﻛﺎﻥ ﺫﻟﻚ ﻳﺘﺤﻘﻖ ﻭﺍﻟﺸﻴﺦ ﰲ ﻏﺎﻳﺔ ﺍﳍﺪﻭﺀ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃ‪‬ﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻛﻦ ﻋﻠﻰ ﺛﻘﺔ ﺑﺘﺤﻘﻴﻖ ﻭﻋﺪ ﺍﷲ ﻭﺑﺸﺎﺋﺮ ﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻭﺍﻧﺘﻈـﺮ ﺫﻟـﻚ‬
‫ﺑﺴﻜﻮﻥ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٨٣‬‬

‫‪٣٠‬‬
‫‪ (٧‬ﺇﺫﺍ ﻓَﺘﺢﹶ ﻟﻚ ﻭﺟﻬﺔً ﻣﻦ ﺍﻟﺘﻌﺮ‪‬ﻑ ﻓﻼ ﺗُﺒﺎﱄ ﻣﻌﻬﺎ ﺇﻥ‪ ‬ﻗﻞّ ﻋﻤﻠﻚ‪ ،‬ﻓﺈ�ّﻪ ﻣﺎ ﻓﺘﺤﻬـﺎ‬

‫ﻟﻚ ﺇﻻّ ﻭﻫﻮ ﻳﺮﻳﺪ‪ ‬ﺃﻥ ﻳﺘﻌﺮ‪‬ﻑ ﺇﻟﻴﻚ‪ ،‬ﺃﱂ ﺗﻌﻠـﻢ ﺃﻥ‪ ‬ﺍﻟﺘّﻌـﺮ‪‬ﻑﹶ ﻫـﻮ ﻣـﻮﺭِﺩ‪‬ﻩ ﻋﻠﻴـﻚ ﻭﺍﻷﻋﻤـﺎﻝ‬

‫ﺃ�ﺖﹶ ﻣﻬﺪﻳﻬﺎ ﺇﻟﻴﻪ؟ ﻭﺃﻳﻦ ﻣﺎ ﺗُﻬﺪﻳﻪ ﺇﻟﻴﻪ‪ ‬ﻣ‪‬ﻤ‪‬ﺎ ﻫﻮ ﻣ‪‬ﻮﺭِﺩﻩ ﻋﻠﻴﻚ؟‬

‫ﺍﳌﻌﺮﻓﺔ‪ :‬ﲤﻜﱡ ‪‬ﻦ ﺣﻘﻴﻘﺔ ﺍﳌﻌﻠﻮﻡ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻴﻨﻄﺒﻊ ﰲ ﺍﻟﻘﻠﺐ ﺍﻧﻄﺒﺎﻋﹰﺎ ﻻ ﳝﻜـﻦ‬
‫ﺭﺩ‪‬ﻩ‪ ،‬ﺃﻭ ﲢﺮﻳﻔﻪ‪.‬‬
‫ﺇ ﹼﻥ ﺍﻟﺼﻠﺔ ﺑﲔ ﺍﷲ ﻭﻋﺒﺪﻩ ﻻ ﺑﻄﺮﻳﻖ ﺍﻷﻋﻤﺎﻝ ﻓﺤﺴﺐ ﻭﺇﳕﺎ ﺑﻄﺮﻳﻖ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻗﻮﺓ‬
‫ﺍﳌﻌﺮﻓﺔ ﰲ ﺍﻟﻘﻠﺐ ﻫﻲ ﺳﺒﺐ ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻟﺬﻟﻚ ﻟﻴﺲ ﺍﳌﻬﻢ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺍﻟﻌﺎﺭﻑ ﺑـﺎﷲ‬
‫ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺗﻌﺒ‪‬ﺪﹰﺍ‪ ،‬ﻓﻘﺪ ﻛﺎﻥ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﺼﺤﺎﺑﺔ ﻳﺘﻌﺒ‪‬ﺪﻭﻥ ﺃﻛﺜﺮ ﻣﻦ ﺗﻌﺒ‪‬ﺪﻩ ‪.‬‬
‫ﷲ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﻳﻜﻮﻥ ﺇﻣ‪‬ﺎ ﺑﺘﺠﻠﹼﻲ ﺟﻼﻟﻪ ﺃﻭ ﺑﺘﺠﻠﹼﻲ ﲨﺎﻟﻪ‪ ،‬ﻓـﺈﺫﺍ ﺃﺭﺍﺩ ﺃ ﹾﻥ‬ ‫ﻑﺍِ‬ ‫ﺗﻌ ‪‬ﺮ ‪‬‬
‫ﻳ‪‬ﺒﱢﻠ ﹶﻎ ﻋﺒﺪﻩ ﻣﻘﺎﻣﹰﺎ ﲡﻠﹼﻰ ﻋﻠﻴﻪ ﺑﺄﺣﺪﳘﺎ‪.‬‬
‫ﻓﺈ ﹾﻥ ﻛﺎﻥ ﺑﺘﺠﹼﻠﻲ ﺟﻼﻟﻪ ﻓﺈ ﹼﻥ ﲡﻠﹼﻲ ﺍﳉﻼﻝ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻳﻮﺭﺙ ﻓﺘﻮﺭﹰﺍ ﰲ ﺍﳍﻤـﺔ‬
‫ﻭﻗﺴﻮﺓ ﰲ ﺍﻟﻘﻠﺐ ﺭﻏﻢ ﻭﺟﻮﺩ ﺍﳌﻌﺮﻓﺔ‪.‬‬
‫ﻭﺇ ﹾﻥ ﻛﺎﻥ ﺑﺘﺠﻠﻲ ﲨﺎﻟﻪ ﻓﺈ ﹼﻥ ﲡﻠﹼﻲ ﺍﳉﻤﺎﻝ ﻳﻮﺭﺙ ﺃﻧﺴـﹰﺎ ﻭﻃﺮﺑـﹰﺎ ﰲ ﺍﻟﻘﻠـﺐ‬
‫ﻭﻃﻤﺄﻧﻴﻨ ﹰﺔ ﻳﻘﻠﱢﻞ ﺻﺎﺣﺒ‪‬ﻬﺎ ﻣﻦ ﺍﻻﺟﺘﻬﺎﺩ ﻭﺍﻟﻌﻤﻞ ﻭﻳﻜﺘﻔﻲ ﺑﺎﳌﺮﺍﻗﺒﺔ ﻭﺍﻟﺬﻛﺮ‪.‬‬
‫ﻓﻔﻲ ﻛﻼ ﺍﳊﺎﻟﺘﲔ ﺇﻧ‪‬ﻤﺎ ﻫﻲ ﺍﻣﺘﺤﺎ ﹲﻥ ﻭﺍﺧﺘﺒﺎ ‪‬ﺭ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺪﻩ‪ ،‬ﻓﺈﻥ ﺣﻔـﻆ‬
‫ﺍﻷﺩﺏ ﺯﺍﺩ ﻭﺗﺮﻗﹼﻰ‪ ،‬ﻭﺇ ﹾﻥ ﺃﺿﺎﻉ ﺍﻷﺩﺏ ﻃﹸ ﹺﺮ ‪‬ﺩ ‪‬ﻭﺣ‪ ‬ﹺﺮ ‪‬ﻡ‪ ،‬ﻷ ﱠﻥ ﺍﻷﻋﻤﺎﻝ ﺍﻟﻘﻠﺒﻴـﺔ ﻣـﻦ‬
‫ﺍﻟﺮﺿﺎ ﻭﺍﳊﺐ ﻭﺍﻹﺧﻼﺹ ﻫﻲ ﺍﻷﺻﻞ ﺍﳌﻘﺪﻡ ﻋﻠﻰ ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻓﻠﻴﺲ ﻛـﻞ‬
‫ﲡﻠﻲ ﺟﻼﻝ ﳑﺪﻭﺣﹰﺎ‪.‬‬

‫‪٣١‬‬
 ‫ﺃﺣﻮﺍﻝ ﲡﻠﻲ ﺍﳉﻼﻝ‪:‬‬
‫ﺴﺨ‪‬ﻂ ﺃﻭ ﻗﻨﻂ‪.‬‬‫‪ -١‬ﻋﻘﻮﺑﺔ ﻭﻃﺮﺩ‪ :‬ﺇﺫﺍ ﺃﺳﺎﺀ ﺍﻷﺩﺏ ﻓ ‪‬‬
‫‪ -٢‬ﺗﺄﺩﻳﺐ ﻭﺗﻨﺒﻴﻪ‪ :‬ﻓﻴﻨﻬﺾ ﻣﻦ ﻏﻔﻠﺘﻪ ﻭﻳﻌﻮﺩ ﻷﺩﺑﻪ‪.‬‬
‫ﻕ‪ :‬ﺑﺴﺒﺐ ﺗﺄﺩﺑﻪ ﺑﺂﺩﺍﺏ ﺍﻟﻘﺒﺾ‪.‬‬ ‫‪ -٣‬ﺯﻳﺎﺩﺓ ﻭﺗﺮ ‪‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻟﺰﻡ ﺑﺎﺏ ﺍﻟﺮﺯﻕ ﺍﻹﳍﻲ ﺍﻟﺬﻱ ﹸﻓﺘﺢ ﻟﻚ ﻭﺍﺣﻔﻈﻪ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻧ‪‬ﻪ ﺍﻷﺻﻞ‬
‫ﰲ ﺗﺮﺑﻴﺘﻚ‪.‬‬

‫*********‬

‫‪٣٢‬‬
‫‪ (٨‬ﻭﺻﻮﻟﻚﹶ ﺇﱃ ﺍ‪ ‬ﻭﺻﻮﻟﻚﹶ ﺇﱃ ﺍﻟﻌﻠﻢ ﺑﻪ‪ ،‬ﻭﺇﻻ ﻓﺠﻞّ ﺭﺑ‪‬ﻨﺎ ﺃﻥ‪ ‬ﻳﺘّﺼﻞ ﺑﻪ ﺷﻲﺀ‪ ‬ﺃﻭ‬

‫ﻳﺘﺼﻞَ ﻫﻮ ﺑﺸﻲﺀ‪ ،‬ﻭﻗﺮﺑ‪‬ﻚﹶ ﻣﻨﻪ ﺃﻥ‪ ‬ﺗﻜﻮﻥ ﻣﺸﺎﻫﺪﺍً ﻟﻘﺮﺑِﻪ‪ ،‬ﻭﺇﻻ ﻓﻤ‪‬ﻦ ﺃﻳﻦ ﺃ�ـﺖ ﻭﻭﺟـﻮﺩ‪‬‬

‫ﻗﺮﺑِﻪ؟‬
‫ﻟﻜ ﹼﻞ ﻋﻠ ﹴﻢ ﻭﻓ ﹴﻦ ﺍﺻﻄﻼﺣﺎﺗﻪ ﺍﳋﺎﺻﺔ ﺑﻪ‪ ،‬ﻳﻔﻬﻤﻬﺎ ﺃﻫﻠﻪ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻓﺈﺫﺍ ﻧﻄﻘﻮﺍ ﺑﻪ‬
‫ﺕ ﺍﺻﻄﻠﺤﻮﻫﺎ ﻓﻴﻤﺎ ﺑﻴﻨـﻬﻢ‪،‬‬ ‫ﺃﻣﺎﻡ ﺍﻟﻌﺎﻣﺔ ﺍﺳﺘﻬﺠﻨﻮﻩ‪ ،‬ﻭﻷﺭﺑﺎﺏ ﺍﻟﺴﻠﻮﻙ ﺍﺻﻄﻼﺣﺎ ‪‬‬
‫ﺇﺫﺍ ﻧﻄﻘﻮﺍ ‪‬ﺎ ﺍﺳﺘﻬﺠﻨﻬﺎ ﺃﻫﻞ ﺍﻟﻌﻠﻢ‪ ،‬ﻣﻨﻬﺎ‪ :‬ﺍﻟﺴﺎﻟﻚ ﻭﺍﻟﻮﺍﺻﻞ ﻭﺍﻟﻌﺎﺭﻑ ﻭﺍﻟﻘﻄـﺐ‬
‫ﻭﺍﻟﺘﺠﻠﹼﻲ ﻭﺍﻟﻔﻨﺎﺀ ﻭﺍﻟﺒﻘﺎﺀ‪...‬‬
‫ﻭﳍﺬﻩ ﺍﻻﺻﻄﻼﺣﺎﺕ ﻣﺮﺍﺩﻓﺎﺕ ﻟﻐﻮﻳﺔ ﻗﺪ ﲣﺪﻡ ﺍﳌﻌﲎ ﻭﻗﺪ ﻻ ﲣﺪﻣﻪ ﻣﻨﻬﺎ‪:‬‬
‫ﺍﻻﺗﺼﺎﻝ ﺑﺎﷲ‪ :‬ﺃﻣﺎ ﺑﺎﻟﻠﻐﺔ ﻓﻤﻌﻨﺎﻩ ﺍﻻﺗﺼﺎﻝ ﺍﳊﺴ‪‬ﻲ‪ ،‬ﻭﻟﻜﻦ ﺍﻟﻘﻮﻡ ﻳﻘﺼـﺪﻭﻥ ﺑـﻪ‬
‫ﻭﺻﻮﻝ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﻣﻘﺎﻡ ﺍﻟﻌﻠﻢ ﺑﺎﷲ ﻭﺑﻜﻞ ﺻﻔﺎﺗﻪ ﻭﲢﻘﻘﻪ ﺑﺬﻟﻚ‪ ،‬ﻓﻴﺸـﻬﺪ ﺃ ﹼﻥ ﺍﷲ‬
‫ﻣﻌﻪ ﺣﻴﺚ ﻛﺎﻥ ﺑﻜ ﹼﻞ ﺻﻔﺎﺗﻪ‪ ،‬ﻭﻻ ﻳﻘﺼﺪﻭﻥ ﺍﻟﺘﺠﺴﻴﻢ ﺃﺑﺪﹰﺍ ‪ -‬ﻓﺤﺎﺷﺎ ﷲ‪ -‬ﻓﻬـﻢ‬
‫ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺗﻌﻈﻴﻤﹰﺎ ﳋﺎﻟﻘﻬﻢ ﻭﺗﱰﻳﻬﹰﺎ ﻟﻪ‪.‬‬
‫ﻭﻗﺪ ﻭﺭﺩ ﺑﺎﻻﺻﻄﻼﺡ ﺍﻟﺸﺮﻋﻲ‪ :‬ﺍﻟﻌﻠ ‪‬ﻢ ﺑﺎﷲ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺇ ﹼﻥ ﻣﻦ ﺍﻟﻌﻠﻢ ﻛﻬﻴﺌﺔ ﺍﳌﻜﻨﻮﻥ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﷲ ﻓﺈﺫﺍ ﻧﻄﻘـﻮﺍ ﺑـﻪ ﻻ‬
‫ﻳ‪‬ﻨﻜﺮﻩ ﺇﻻ ﺃﻫﻞ ﺍﻟ ‪‬ﻐﺮﺓ ﺑﺎﷲ« )‪.(١‬‬
‫ﻭﻗﺪ ﺍﺗ‪ ‬ﹺﻬ ‪‬ﻢ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻣﻦ ﻗﺒﻞ ﺍﳌﻐﺮﺿـﲔ ﺍﳌﹸﺸـﻮ‪‬ﻫﲔ ﺑـﺎﳊﻠﻮﻝ ﻭﺍﻻﲢـﺎﺩ‬
‫ﻭﺣﺎﺷﺎﻫﻢ ﺃ ﹾﻥ ﻳﻘﻮﻟﻮﺍ ﺃﻭ ﻳﻌﺘﻘﺪﻭﺍ ﺑﺬﻟﻚ ﺃﺑﺪﹰﺍ‪ ،‬ﻓﻤﺎ ﻫﻲ ﺇﻻ ﻋﻘﻴﺪﺓ ﻭﺛﻨﻴ‪‬ﺔ ﺍﺗ‪‬ﻬﻤﻮﺍ ‪‬ﺎ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤﻲ )‪ (٨٠٢‬ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﻟﻠﺴﻴﻮﻃﻲ‪.‬‬

‫‪٣٣‬‬
 ‫ﻭﻛﺬﻟﻚ ﺍﺻﻄﻼﺡ )ﺍﻟﻘﺮﺏ( ﻭﻫﻮ ﻣﺼﻄﻠ ‪‬ﺢ ﺷﺮﻋﻲ‪ ،‬ﻓﻌﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫ﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ«‬
‫»ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇ ﹼ‬
‫ﻓﺎ‪‬ﺗ ﹺﻬ ‪‬ﻢ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻣﻦ ﻗﺒﻞ ﺍﳌﻐﺮﺿﲔ ﺃ‪‬ﻢ ﻳﻘﺼﺪﻭﻥ ﺑﺎﻟﻜﻠﻤﺔ ﻣﻌﻨﺎﻫﺎ ﺍﻟﻈـﺎﻫﺮ‬
‫ﺴ ‪‬ﻲ‪ ،‬ﻭﺣﺎﺷﺎﻫﻢ ﺃ ﹾﻥ ﻳﻘﺼﺪﻭﺍ ﺫﻟﻚ ﻭﻫﻢ ﺃﻛﺜﺮ ﺍﻟﻨﺎﺱ ﺗﻌﻈﻴﻤﹰﺎ ﳉﺎﻧﺐ‬‫ﻣﻦ ﺍﻟﻘﺮﺏ ﺍﳊ ‪‬‬
‫ﺍﷲ ﻭﺗﻨ‪‬ﺰﻳﻬﹰﺎ ﻟﻪ‪ ،‬ﺑﻞ ﻭ ‪‬ﻋﺮﹺﻑ ﲨﻴﻊ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﺑﺘﺄﻭﻳﻠﻬﻢ ﻟﻶﻳـﺎﺕ ﺍﳌﺘﺸـﺎ‪‬ﺎﺕ‬
‫ﺗﻨ‪‬ﺰﻳﻬﹰﺎ ﻟﻠﺤﻀﺮﺓ ﺍﻹﳍﻴ‪‬ﺔ ﺣﺮﺻﹰﺎ ﻋﻠﻰ ﻋﻘﻮﻝ ﺍﻟﻌﺎﻣ‪‬ﺔ ﺃﻥ ﻳﻘﻌﻮﺍ ﲜﺮﻡ ﺍﻟﺘﺠﺴـﻴﻢ ﻣـﻦ‬
‫ﺣﻴﺚ ﻻ ﻳﺪﺭﻭﻥ‪ ،‬ﻓﺎﻟﻘﺮﺏ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻣﻌﻨﺎﻩ ﺷﻬﻮﺩ ﺍﻟﺴﺎﻟﻚ ﺃﻥ ﺍﷲ ﳏـﻴ ﹲ‬
‫ﻂ‬
‫ﺑﻪ ﺑﻜﻞ ﺻﻔﺎﺗﻪ‪ ،‬ﻭﻫﺬﺍ ﺍﳊﺎﻝ ﻻ ﻳﻜﻮﻥ ﺣﱴ ﻳﻔﲎ ﺍﻟﺴﺎﻟﻚ ﻋﻦ ﺫﺍﺗﻪ ﻭ ﹸﻛﱢﻠ ‪‬ﻪ ﻭﻻ ﻳﺮﻯ‬
‫ﺇﻻ ﺭﺑﻪ ﻓﲑﺍﻩ ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣﻦ ﺣﺒﻞ ﺍﻟﻮﺭﻳﺪ‪ ،‬ﻓﻼ ﻳﺴﺄﻝ ﻏﲑﻩ‪ ،‬ﻭﻻ ﻳﺘﻮﻛﻞ ﺇﻻ ﻋﻠﻴـﻪ‪،‬‬
‫ﻭﻻ ﳜﻀﻊ ﺇﻻ ﻟﻪ‪ ،‬ﻭﻻ ﳜﺎﻑ ﺇﻻ ﻣﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺭﺯﻭﻕ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺍﻟﻘﺮﺏ ﻋﻠﻰ ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪:‬‬
‫‪ -١‬ﻗﺮﺏ ﺍﻟﻜﺮﺍﻣﺔ‪ :‬ﻭﻫﻮ ﺗﻘﺮﻳﺐ ﺍﳊﻖ ﻋﺒﺪ‪‬ﻩ ﺣﱴ ﻳﻜﻮﻥ ﻣﺸﺎﻫﺪﹰﺍ ﻟﻘﺮﺑﻪ‪.‬‬
‫‪ -٢‬ﻗﺮﺏ ﺍﻹﺣﺎﻃﺔ‪ :‬ﺇﺣﺎﻃﺔ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻹﺭﺍﺩﺓ ﻭﻫﻮ ﻗﺮﺏ ﺍﳊﻖ ﻣﻦ ﻋﺒﺪﻩ‪.‬‬
‫ﺝ ﻋﻦ ﺍﻷﻳـﻦ‬ ‫‪ -٣‬ﻗﺮﺏ ﺍﳌﻨﺎﺳﺒﺔ ﻭﺍﳌﺴﺎﻓﺔ‪ :‬ﻭﻫﺬﺍ ﳏﺎ ﹲﻝ ﻋﻠﻰ ﺍﷲ ﺗﻌﺎﱃ ﻓﻬﻮ ﺧﺎﺭ ‪‬‬
‫ﻭﺍﻟﻜﻴﻒ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻛﻦ ‪‬ﻣ‪‬ﻨﺰ‪‬ﻫﹰﺎ ﳊﻀﺮﺓ ﺭﺑﻚ ﻭﺗﻌﻠﱠﻢ ﺍﺻـﻄﻼﺣﺎﺕ‬
‫ﺍﻟﺼﻮﻓﻴ‪‬ﺔ ﻣﻦ ﻣﺼﺎﺩﺭﻫﺎ‪ ،‬ﻭﺍﺣﺬﺭ ﺃ ﹾﻥ ﺗﺴﻤﻊ ﻟﻠﻤﻐﺮﺿﲔ ﺍﳌﺨ ‪‬ﺮﺑﲔ‪.‬‬

‫)‪ (١‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪.(٦١٣٧‬‬

‫‪٣٤‬‬
‫‪ (٩‬ﻻ ﻳﻌﻈﻢ‪ ‬ﺍﻟﺬّ�ﺐ‪ ‬ﻋﻨﺪﻙَ ﻋﻈﻤﺔً ﺗﺼﺪ‪‬ﻙَ ﻋﻦ ﺣ‪‬ﺴﻦِ ﺍﻟﻈّـﻦ‪ ‬ﺑـﺎ‪ ‬ﺗﻌـﺎﱃ‪ ،‬ﻓـﺈِﻥ‪ ‬ﻣﹶـﻦ‪‬‬

‫ﻋﺮﻑ ﺭﹶﺑﹶﻪ ﺍﺳﺘﺼﻐﺮ ﰲ ﺟﻨﺐ ﻛﺮﻣ‪‬ﻪ‪ ‬ﺫ�ﺒﻪ‪ ،‬ﻭﺍﻋﻠﻢ ﺃ�ﻪ ﻻ ﺻﻐﲑﺓﹶ ﺇﺫﺍ ﻗﺎﺑﹶﻠﻚ ﻋﺪﻟﻪ‪ ،‬ﻭﻻ‬

‫ﻛﺒﲑﺓﹶ ﺇﺫﺍ ﻭﺍﺟﻬﻚﹶ ﻓﻀﻠﻪ‪.‬‬

‫ﺍﻟﻮﺍﺟﺐ ﻋﻠﻰ ﺍﳌﺮﻳﺪ ﺩﺍﺋﻤﹰﺎ ﺍﳋﻮﻑ ﻣﻦ ﺗﺒﻌﺎﺕ ﺫﻧﺒﻪ ﻹﳝﺎﻧﻪ ﺑﺎﻟﻮﻋﻴﺪ‪ ،‬ﻭﻫﺬﺍ ﻳﺪﻓﻊ‬
‫ﺍﳌﺮﻳﺪ ﻟﻠﻌﻤﻞ ﺑﺎﻟﺼﺎﳊﺎﺕ ﻭﺍﺟﺘﻨﺎﺏ ﺍﳌﺨﺎﻟﻔﺎﺕ‪ ،‬ﻟﻜﻦ ﻻ ﻳﻨﺒﻐﻲ ﻟﻠﺨﻮﻑ ﻣﻦ ﺗﺒﻌﺎﺕ‬
‫ﲔ ﺇﱃ‬‫ﺍﻟﺬﻧﺐ ﺃﻥ ﻳﻐﻠﺐ ﺭﺟﺎﺀ ﺍﻟﻌﺒﺪ ﺑﺮﺑﻪ ﻭﺣﺴﻦ ﻇﻨﻪ ﺑﻪ‪ ،‬ﺑﻞ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻨﻈﺮ ﺑﻌـ ﹴ‬
‫ﲔ ﺃﹸﺧﺮﻯ ﺇﱃ ﺍﳋﻮﻑ ﻟﻴﻌﺘﺪﻝ ﺳﻠﻮﻛﻪ‪ ،‬ﻓﺈﻥ ﻧﻈﺮ ﺇﱃ ﺭﺑﻪ ﺑﻌﲔ ﺍﻟﺮﺟـﺎﺀ‬ ‫ﺍﻟﺮﺟﺎﺀ ﻭﺑﻌ ﹴ‬
‫ﺩﻭﻥ ﺍﳋﻮﻑ ﺍﺳﺘﺼﻐﺮ ﺯﻻﺗﻪ ﺃﻣﺎﻡ ﺟﺎﻧﺐ ﺍﷲ ﺗﻌﺎﱃ ﻭﻋﻔﻮﻩ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻳﺪﻓﻊ ﺍﳌﺮﻳـﺪ‬
‫ﺇﱃ ﺍﻟﺘﺮﺍﺧﻲ ﻭﺍﻟﻔﺘﻮﺭ‪ ،‬ﻭﺇﻥ ﻧﻈﺮ ﺇﱃ ﺟﺎﻧﺐ ﻋﻈﻤﺔ ﻣﻦ ﺍﺭﺗﻜﺐ ﰲ ﺟﻨﺒـﻪ ﺍﻟـﺬﻧﺐ‬
‫ﻳﺌﺲ ﻣﻦ ﺭﲪﺘﻪ!‬
‫ﻗﺎﻝ ﺍﻟﺼﺎﳊﻮﻥ‪:‬‬
‫ﺃﺩﺏ ﺍﳌﺮﻳﺪ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺣﻴﺎﺗﻪ ﻣﻐﻠﹼﺒﹰﺎ ﺍﳋﻮﻑ ﻋﻠﻰ ﺍﻟﺮﺟـﺎﺀ ﻟﻴﺴـﺘﻘﻴﻢ ﻋﻠـﻰ‬
‫ﺍﻟﺴﻠﻮﻙ ﻭﻋﻨﺪ ﺷﻌﻮﺭﻩ ﺑﺎﻗﺘﺮﺍﺏ ﺃﺟﻠﻪ‪ ،‬ﻓﺎﻷﺩﺏ ﻳﻘﺘﻀﻲ ﺗﻐﻠﻴﺐ ﺍﻟﺮﺟﺎﺀ ﻋﻠﻰ ﺍﳋﻮﻑ‬
‫ﻗﺎﻝ ﺍﻟﺸﺎﻓﻌﻲ ﺭﲪﻪ ﺍﷲ ﻭﻫﻮ ﻋﻠﻰ ﻓﺮﺍﺵ ﺍﳌﻮﺕ‪:‬‬
‫ﺖ ﺍﻟﺮ‪‬ﺟﺎ ﻣﻨ‪‬ﻲ ﻟﻌﻔﻮﻙ ﺳ‪‬ـﻠﱠﻤﺎ‬
‫ﺟﻌﻠ ‪‬‬ ‫ﻓﻠﻤ‪‬ﺎ ﻗﺴﺎ ﻗﻠﱯ ﻭﺿﺎﻗﺖ ﻣـﺬﺍﻫﱯ‬
‫ﺑﻌﻔﻮﻙ ﺭﺑ‪‬ﻲ ﻛﺎﻥ ﻋﻔﻮ‪‬ﻙ ﺃﻋﻈﻤـﺎ‬ ‫ـﺎ ﻗﺮﻧﺘ ـ ‪‬ﻪ‬
‫ـﱯ ﻓﻠ ‪‬ﻤـ‬
‫ـﺎﻇﻤﲏ ﺫﻧـ‬
‫ﺗﻌـ‬
‫ـﺎ‬
‫ـ ﹰﺔ ﻭﺗﻜﺮ‪‬ﻣـ‬
‫ـﻮ ﻣﻨ‪‬ـ‬
‫ـﻮﺩ ﻭﺗﻌﻔـ‬
‫ﲡـ‬ ‫ﻓﻤﺎ ﺯﻟﺖ ﺫﺍ ﺟﻮ ‪‬ﺩ ﻭﻓﻀـ ﹴﻞ ﻭﻣﻨ‪‬ـ ‪‬ﺔ‬
‫ـﺪﻣﺎ‬
‫ـﻌﲑ ﻓﺄﻧـ‬
‫ﺴـ‬‫ـﺎ ﻟﻠ ‪‬‬
‫ﻓﺄﻫﻨ ـﺄ ﻭﺇ ‪‬ﻣـ‬ ‫ﻓﻴﺎﻟﻴﺖ ﺷﻌﺮﻱ ﻫﻞ ﺃﺻـ ‪‬ﲑ ﳉﻨ‪‬ـ ‪‬ﺔ‬

‫‪٣٥‬‬
 ‫ﷲ ﺇﱃ ﺩﺍﻭﻭﺩ ‪:‬‬ ‫ﺃﻭﺣﻰ ﺍ ُ‬
‫))ﻳﺎ ﺩﺍﻭﻭﺩ ﻗﹸﻞ ﻟﻌﺒﺎﺩﻱ ﺍﻟﺼ ‪‬ﺪﻳﻘﲔ ﻻ ﻳﻐﺘﺮﻭﺍ‪ ،‬ﻓﺈﱐ ﺇ ﹾﻥ ﺃﹸﻗﻢ ﻋﻠﻴﻬﻢ ﻋﺪﱄ ﻭﻗﺴﻄﻲ‪،‬‬
‫ﺃﻋﺬ‪‬ﻢ ﻏﲑ ﻇﺎﱂ ﳍﻢ‪ ،‬ﻭﻗﻞ ﻟﻌﺒﺎﺩﻱ ﺍﳌﺬﻧﺒﲔ ﻻ ﻳﻘﻨﻄﻮﺍ ﻓﺈﻧﻪ ﻻ ﻳﻌﻈﻢ ﻋﻠ ‪‬ﻲ ﺫﻧـﺐ‬
‫ﺃﻏﻔﺮﻩ ﳍﻢ((‪.‬‬
‫ﺍﻟﺼﻐﲑﺓ ﻭﺍﻟﻜﺒﲑﺓ ﻭﺻﻔﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻌﺒﺪ‪ ،‬ﺃﻣ‪‬ﺎ ﺑﺎﻟﻨﺴﺒﺔ ﷲ ﻓﻼ ﺻﻐﲑﺓ ﻭﻻ ﻛﺒﲑﺓ‬
‫ﺇﳕﺎ ﻋﺪﻝ ﻭﻓﻀﻞ‪ ،‬ﻓﺈﻥ ﲡﻠﻰ ﺑﻌﺪﻟﻪ ﺃﻫﻠﻚ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﳛﺴﺒﻮﻥ ﺃ‪‬ﻢ ﻣﻬﺘﺪﻭﻥ‪ ،‬ﻭﺇ ﹾﻥ‬
‫ﲡﻠﻰ ﺑﻔﻀﻠﻪ ﳒﺎ ﻋﺒﺎﺩﻩ ﺍﻟﺬﻳﻦ ﻛﺎﻧﻮﺍ ﳚﺮﻣﻮﻥ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇ ﹼﻥ ﺍﻟﺬﻱ ﻳﻌﺮﻑ ﻋﻈﻤﺔ ﺍﷲ ﻭﻗﺪﺭﺗﻪ ﻭﺳﻌﺔ ﺭﲪﺘﻪ ﻭﻏﻨﺎﻩ ﻋﻦ ﺧﻠﻘﻪ‬
‫ﻻ ﻳﻌﺪ ﻳﺮﻯ ﺍﻟﺬﻧﺐ ﺃﺑﺪﹰﺍ ﺃﻣﺎﻡ ﺗﻠﻚ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓ ﹾﻠﻨﺤﺴﻦ ﺍﻟﻈ ‪‬ﻦ ﺑﺎﷲ ﺗﻌﺎﱃ‪.‬‬

‫*********‬

‫‪٣٦‬‬
‫‪ (١٠‬ﺇﻥ‪ ‬ﱂ ﺗُﺤﺴ‪‬ــﻦ ﻇﻨ‪‬ــﻚ ﺑــﻪ ﻷﺟــﻞ ﻭﺻــﻔﻪ‪ ،‬ﻓﺤﺴ‪ ‬ـﻦ‪ ‬ﻇﻨ‪ ‬ـﻚ ﺑ ـﻪ ﻷﺟــﻞ ﻣﻌﺎﻣﻠﺘــﻪ‬

‫ﻣﻌﻚ‪ ،‬ﻓﻬﻞ ﻋﻮ‪‬ﺩﻙَ ﺇﻻّ ﺣﺴ‪‬ﻨﺎً؟ ﻭﻫﻞ ﺃﺳﺪﻯ ﺇﻟﻴﻚ ﺇﻻّ ﻣﻨﻨﺎً؟‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ‪ ،‬ﺇ ﹾﻥ ﻇ ‪‬ﻦ ﺧﲑﹰﺍ ﻓﻠـﻪ ﻭﺇ ﹾﻥ ﻇـ ‪‬ﻦ ﺷـﺮﹰﺍ‬
‫)‪(١‬‬
‫ﻓﻠﻪ«‬
‫ﺍﳌﺮﻳﺪ ﻓﻘﲑ ﺇﱃ ﺍﷲ ﻻ ﻳﺮﻯ ﺇ ﹼﻻ ﻣﻮﻻﻩ‪ ،‬ﻭ ﹼﳌﺎ ﻳﺮﻯ ﺇﺣﺴﺎﻥ ﺍﷲ ﺗﻌﺎﱃ ﳋﻠﻘﻪ ﻋﻠﻢ ﺃ ﹼﻥ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺳﲑﺣﻢ ﺧﻠﻘﻪ ﻓﺄﺣﺴﻦ ﺍﻟﻈﻦ ﺑﻪ‪ ،‬ﻭﻗﺪ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑـﻪ ﻧﻌﻤـﻪ‬
‫ﺍﻟﻜﺜﲑﺓ ﻋﻠﻰ ﺧﻠﻘﻪ ﻟﻴﻌﺮﻓﻮﻩ ﻭﳛﺴﻨﻮﺍ ﺍﻟﻈﻦ ﺑﻪ‪.‬‬
‫ﺇ ﹼﻥ ﺣﺴﻦ ﺍﻟﻈ ‪‬ﻦ ﺃﻋﻈﻢ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻘﺮﺑﺎﺕ‪ ،‬ﻷﻥ ﺑﻪ ﻛﻤﺎﻝ ﺍﻟﺘﻨ‪‬ﺰﻳﻪ‪ ،‬ﻓﻤﺤﺴﻦ ﺍﻟﻈﻦ‬
‫ﻳﺮﻯ ﺇﺣﺴﺎﻥ ﻣﻮﻻﻩ ﻓﻮﻕ ﻣﻌﺎﺻﻴﻪ ﻭﺟﻨﺎﻳﺎﺗﻪ‪.‬‬
‫ﻭﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﷲ ﺗﻌﺎﱃ ﺃﻋﻈﻢ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻷ ﹼﻥ ﻓﻴﻪ ﻧﺴﺒﺔ ﺍﻟﻨﻘﺺ ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻤﺴﻲﺀ‬
‫ﺍﻟﻈﻦ ﻳﺮﻯ ﺫﻧﻮﺑﻪ ﻭﺟﻨﺎﻳﺎﺗﻪ ﻓﻮﻕ ﻋﻈﻤﺔ ﺍﷲ‪.‬‬
‫ﻣﻦ ﺩﻋﺎﺀ ﺍﻟﺼﺎﳊﲔ‪:‬‬
‫ﺍﻟﻠﻬﻢ ﻣﻐﻔﺮﺗﻚ ﺃﻭﺳﻊ ﻣﻦ ﻛﻞ ﺫﻧﻮﰊ‪ ،‬ﻭﺭﲪﺘﻚ ﺃﺭﺟﻰ ﻋﻨﺪﻱ ﻣﻦ ﻛﻞ ﻃﺎﻋﺎﰐ‪.‬‬
‫ﺃﺣﻮﺍﻝ ﺍﻟﻌﺒﺎﺩ ﻣﻊ ﺭ‪‬ﻢ‪:‬‬
‫‪ -١‬ﺍﻟﺴﺎﻟﻜﻮﻥ‪:‬‬
‫ﻳﺮﻭﻥ ﺇﺣﺴﺎﻥ ﺍﷲ ﺍﻟﻨﺎﺷﺊ ﻋﻦ ﺣﺴﻦ ﻣﻌﺎﻣﻠﺘﻪ ﻭﻣﻨﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﲡﻠﻰ ﻋﻠﻴﻬﻢ ﺑﺼﻔﺎﺕ‬
‫ﻗﻬﺮﻩ ﻧﻈﺮﻭﺍ ﺇﱃ ﺳﺎﻟﻒ ﺇﺣﺴﺎﻧﻪ ﻭﻃﻤﻌﻮﺍ ﺃ ﹾﻥ ﻳﻐﻠﺐ ﺇﺣﺴﺎﻧﻪ ﻗﻬﺮﻩ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒﺎﻥ ﰲ ﺻﺤﻴﺤﻪ )‪.(٦٣٩‬‬

‫‪٣٧‬‬
 ‫‪ -٢‬ﺍﻟﻮﺍﺻﻠﻮﻥ‪:‬‬
‫ﺴ ‪‬ﻦ ﻇﻨﻬﻢ‪ ،‬ﻭﺇ ﹾﻥ‬
‫ﻳﺮﻭﻥ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻭﺻﻔﻲ ﺍﳉﻼﻝ ﻭﺍﳉﻤﺎﻝ‪ ،‬ﻓﺈ ﹼﻥ ﲡﻠﻰ ﲜﻤﺎﻟﻪ ‪‬ﺣ ‪‬‬
‫ﲡﻠﻰ ﲜﻼﻟﻪ ﺭﺃﻭﺍ ﺇﺣﺴﺎﻧﻪ ﰲ ﺟﻼﻟﻪ ﻟﻐﻠﺒﺔ ﺍﻟﺘ‪‬ﻨﺰﻳﻪ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪﺱ ﺳﺮﻩ‪:‬‬
‫))ﺇﻧ‪‬ﺎ ﻻ ﳓﺐ ﺇﻻ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺭﺟ ﹲﻞ‪ :‬ﻳﺄﰉ ﺫﻟﻚ ﺟﺪ‪‬ﻙ ‪ ‬ﺑﻘﻮﻟﻪ‪:‬‬
‫ﺐ ﻣﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻬﺎ«‬
‫»ﺟﺒﻠﺖ ﺍﻟﻘﻠﻮﺏ ﻋﻠﻰ ﺣ ‪‬‬
‫((‬‫ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﻗﺪﺱ ﺳﺮﻩ‪)) :‬ﺃﻧﺎ ﻻ ﺃﺭﻯ ﳏﺴﻨﹰﺎ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ!‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫))ﻗﺮﺃﺕ ﻟﻴﻠ ﹰﺔ ﺳﻮﺭﺓ ﺍﻟﻨﺎﺱ ﺇﱃ ﺃﻥ ﺑﻠﻐﺖ ﻓﻴﻬـﺎ‪z~}|{{ :‬‬
‫ﺱ ﻳﺪﺧﻞ ﺑﻴﻨﻚ ﻭﺑﲔ ﺣﺒﻴﺒﻚ ﻳـﺬﻛﺮﻙ‬ ‫ﻓﻘﻴﻞ ﱄ )ﻫﺎﺗﻒ(‪ :‬ﺷ ‪‬ﺮ ﺍﻟﻮﺳﻮﺍﺱ‪ :‬ﻭﺳﻮﺍ ‪‬‬
‫ﺃﻓﻌﺎﻟﻚ ﺍﻟﺴﻴﺌﺔ ﻭﻳﻨﺴﻴﻚ ﺃﻓﻌﺎﻟﻚ ﺍﳊﺴﻨﺔ‪ ،‬ﻭﻳﻜﺜﺮ ﻋﻨﺪﻙ ﺫﺍﺕ ﺍﻟﺸﻤﺎﻝ ﻭﻳﻘﻠﻞ ﺫﺍﺕ‬
‫ﺍﻟﻴﻤﲔ ﻟﻴﻌﺪﻝ ﺑﻚ ﻋﻦ ﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺎﷲ ﻭﻛﺮﻣﻪ ﺇﱃ ﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﷲ‪ ،‬ﻓﺎﺣﺬﺭﻭﺍ ﻫﺬﺍ‬
‫ﺍﻟﺒﺎﺏ ﻓﻘﺪ ﺃﹸﺧﺬ ﻣﻨﻪ ﺧﻠﻖ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﻌ‪‬ﺒﺎﺩ ﻭﺍﻟﺰ ‪‬ﻫﺎﺩ ﻭﺃﻫﻞ ﺍﻟﻄﺎﻋﺔ ﻭﺍﻟﺴﺪﺍﺩ((‪.‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪)) :‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪ :‬ﻣﻦ ﻋﺮﻑ ﺷﺪﺍﺋﺪ ﺍﻟﺰﻣﺎﻥ ﰲ ﺍﻷﻟﻄﺎﻑ ﺍﳉﺎﺭﻳﺔ ﻣﻦ ﺍﷲ‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭﻋﺮﻑ ﺇﺳﺎﺀﺗﻪ ﰲ ﺇﺣﺴﺎﻥ ﺍﷲ ﺇﻟﻴﻪ((‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ ] z e d c b a { :‬ﺍﻷﻋﺮﺍﻑ‪.[٦٩ :‬‬

‫ﺇ ﹼﻥ ﺃﺧﻄﺮ ﺃﻋﺪﺍﺀ ﺍﻟﺴﺎﻟﻚ ﺍﻟﻴﺄﺱ‪ ،‬ﻭﻣﺎ ﺳﺎﺭ ﻣﻦ ﺳﺎﺭ ﺇﻻ ﺑﺎﻟﺮﺟﺎﺀ ﻭﺣﺴﻦ ﺍﻟﻈﻦ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻣﺎ ﺩﻣﺖ ﺗﺒﺬﻝ ﺟﻬﺪﻙ ﻭﳘﺘﻚ ﰲ ﺍﻟﺘﻘـﺮﺏ‬
‫ﺇﱃ ﺍﷲ ﻭﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﻣﻌﺼﻴﺘﻪ ﻭﺍﻟﻐﻔﻠﺔ ﻋﻨﻪ‪ ،‬ﻓﺄﺣﺴﻦ ﺍﻟﻈﻦ ﺑﺮﺑﻚ‪ ،‬ﻓﺈﻧﻚ ﻋﻠﻰ ﺧﲑ‪،‬‬
‫ﻓﺈﻥ ﺍﷲ ﻻ ﳜﻠﻒ ﺍﳌﻴﻌﺎﺩ‪.‬‬

‫‪٣٨‬‬
‫‪ (١١‬ﺇﺫﺍ ﻭﻗﻊ ﻣﻨﻚ ﺫ�ﺐ‪ ‬ﻓﻼ ﻳﻜﻦ ﺳﺒﺒﺎً ﻟﻴﺄﺳﻚ ﻣﻦ ﺣﺼﻮﻝ ﺍﻻﺳـﺘﻘﺎﻣﺔ ﻣـﻊ ﺭﺑ‪‬ـﻚﹶ‪،‬‬

‫ﻓﻘــﺪ ﻳﻜــﻮﻥ‪ ‬ﺫﻟــﻚ ﺁﺧ ـﺮﹶ ﺫ� ـﺐٍ ﻗُ ـﺪ‪‬ﺭﹶ ﻋﻠﻴــﻚ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕﹶ ﺃﻥ ﻳ‪‬ﻔ ـﺘَﺢﹶ ﻟــﻚ ﺑــﺎﺏ‪ ‬ﺍﻟﺮ‪‬ﺟــﺎﺀ‪‬‬

‫ﻓﺎﺷﻬﺪ‪ ‬ﻣﺎ ﻣ‪‬ﻨﻪ‪ ‬ﺇﻟﻴﻚﹶ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕﹶ ﺃﻥ ﻳ‪‬ﻔﺘَﺢﹶ ﻟﻚ ﺑﺎﺏ‪ ‬ﺍﳋﻮﻑ‪ ‬ﻓﺎﺷﻬﺪ‪ ‬ﻣﺎ ﻣ‪‬ﻨﻚﹶ ﺇﻟﻴﻪ‪.‬‬
‫ﳜﻠﹼﻲ ﺍﷲ ‪ ‬ﺃﺣﻴﺎﻧﹰﺎ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﻧﻔﺴﻪ ﻟﻠﺤﻈﺔ ﻭﺍﺣﺪﺓ ﻓﻴﻘﻊ ﰲ ﺍﻟﺬﻧﺐ ﺑﺴـﺒﺐ‬
‫ﺐ ﺩﺧﻞ ﻋﻠﻰ ﻗﻠﺐ ﺍﻟﺴﺎﻟﻚ ﺃﻭ ﺷﻲﺀ ﻣﻦ ﺍﻟﻈﻦ ﺍﳊﺴﻦ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻛﻞ ﺫﻟـﻚ‬ ‫ﻋ‪‬ﺠ ﹴ‬
‫ﺗﺮﺑﻴﺔ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺪﻩ ﻟﻴﺒﻘﻰ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﻣﺘﻮﺍﺿﻌﹰﺎ ﻣﺘﻤﺴﻜﻨﹰﺎ ﻋﻠﻰ ﻋﺘﺒـﺎﺕ ﺍﷲ‪،‬‬
‫ﻣﺴﺘﻐﻔﺮﹰﺍ ﺭﺑﻪ‪ ،‬ﻣﻔﺘﻘﺮﹰﺍ ﺇﻟﻴﻪ‪ ،‬ﻃﺎﻟﺒﹰﺎ ﺍﻟﻌﻮﻥ ﻭﺍﻹﻣﺪﺍﺩ ﻭﺍﳊﻔﻆ‪ ،‬ﺭﺍ ‪‬ﺩﹰﺍ ﻓﻀﻞ ﺍﻷﻋﻤـﺎﻝ‬
‫ﺍﻟﺼﺎﳊﺔ ﺇﱃ ﺍﷲ‪.‬‬
‫ﻋﻦ ﺃﻧﺲ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﻛﻞ ﺍﺑﻦ ﺁﺩﻡ ﺧﻄﺎﺀ ﻓﺨﲑ ﺍﳋﻄﺎﺋﲔ ﺍﻟﺘﻮﺍﺑﻮﻥ«‬
‫‪‬ﻣ ‪‬ﻦ ﺃﺧﻄﺮ ﻣﺎ ﻳﺘﻌﺮﺽ ﻟﻪ ﺍﻟﺴﺎﻟﻚ ﻣﻦ ﻣﻮﺍﻧﻊ‪ :‬ﺍﻟﻮﻗﻮﻉ ﺑﺎﻟـﺬﻧﻮﺏ‪ ،‬ﻻﺳـﻴﻤﺎ ﺃ ﹼﻥ‬
‫ﺐ ﺗﺴﻠﹼﻞ ﺍﻟﻴﺄﺱ ﺇﱃ ﻗﻠﺒـﻪ‬
‫ﺍﻟﺴﺎﻟﻚ ﻳ‪‬ﺠﺎﻫﺪ ﻧﻔﺴﻪ ﻟﻴﺘﺨﻠﹼﺺ ﻣﻦ ﺫﻧﻮﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻊ ﺑﺬﻧ ﹴ‬
‫ﻓﻔﺘﺮﺕ ﳘﹼﺘﻪ ﻭﺿﻌﻔﺖ ﻋﺰﳝﺘﻪ‪.‬‬
‫ﺐ ﻭﻻ ﻳ‪‬ﻀﻌﻒ ﻋﺰﳝﺘﻪ ﻋﻤ ﹲﻞ‪ ،‬ﻷﻧﻪ‬ ‫ﻭﺍﻟﺴﺎﻟﻚ ﺍﻟﻌﺎﻗﻞ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳ‪‬ﺤﺒﹺﻂ ﳘﹼﺘﻪ ﺫﻧ ‪‬‬
‫ﻋﻠﻰ ﻋﻈﻴﻢ ﺍﻷﻣﻞ ﺑﺄﻥ ﻳﻜﻮﻥ ﺫﻟﻚ ﺁﺧﺮ ﺍﻟﺬﻧﻮﺏ ﻭ‪‬ﺎﻳﺔ ﺍﻟﻌﻴﻮﺏ‪.‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﱂ ﺗﺬﻧﺒﻮﺍ ﻟﺬﻫﺐ ﺍﷲ ﺑﻜﻢ ﻭﳉـﺎﺀ ﺑﻘـﻮﻡ ﻳـﺬﻧﺒﻮﻥ‬
‫)‪(٢‬‬
‫ﻓﻴﺴﺘﻐﻔﺮﻭﻥ ﺍﷲ ﻓﻴﻐﻔﺮ ﳍﻢ«‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(١٣٠٧٢‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٧١٤١‬‬
‫‪٣٩‬‬
‫ﻭﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﺟﻨﺎﺣﺎ ﺍﻟﺴﺎﻟﻚ ﻻ ﻳﺘﻘﻮ‪‬ﻡ ﺳﻠﻮﻛﻪ ﺩﻭ‪‬ﻤﺎ‪ ،‬ﻭﻫﺬﺍ ﻣﺎ ﻣﻴ‪‬ﺰ ﺍﻟﺴﻠﻮﻙ‬
‫ﺍﻹﺳﻼﻣﻲ ﻋﻦ ﻏﲑﻩ‪.‬‬
‫ﻓﻔﻲ ﺍﻹﳒﻴﻞ ﱂ ﺗﺬﻛﺮ ﺍﻟﻨﺎﺭ ﺇﻻ ﻣﺮﺗﲔ ﺃﻭ ﺃﻛﺜﺮ‪ ،‬ﻟﺬﻟﻚ ﻻ ﲡﺪ ﻋﻨﺪ ﺃﻫﻞ ﺍﻹﳒﻴﻞ‬
‫ﺭﺩﻋﹰﺎ‪.‬‬
‫ـﺎﱃ‪v u t s r q { :‬‬
‫ـﺎﻝ ﺗﻌـ‬
‫ـﻮﻝ‪ :‬ﻗـ‬
‫ـﺔ ﺗﻘـ‬
‫ﻭﺍﻟﻴﻬﻮﺩﻳ‪‬ـ‬
‫‪] zw‬ﺍﻟﺒﻘﺮﺓ‪ ،[٨٠ :‬ﻓﺎﻧﻌﺪﻣﺖ ﺍﻟﺘﻘﻮﻯ ﻋﻨﺪﻫﻢ‪.‬‬
‫ﻭﻛﺬﻟﻚ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﻜﺘﺐ ﺍﻹﺳﻼﻣﻴ‪‬ﺔ ﻳﻐﻠﺐ ﻋﻠﻴﻬﺎ ﺣﺎﻝ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻣﻨﻬﺎ ﺗﺮﻫﻴﺐ‬
‫ﳏﺾ‪ ،‬ﻭﻣﻨﻬﺎ ﺗﺮﻏﻴﺐ ﳏﺾ‪ ،‬ﻓﻌﻠﻴﻚ ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﻟﻚ ﺑﺎﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻻ ﻳﺄﺗﻴـﻪ‬
‫ﺍﻟﺒﺎﻃﻞ ﻣﻦ ﺑﲔ ﻳﺪﻳﻪ ﻭﻻ ﻣﻦ ﺧﻠﻔﻪ‪ ،‬ﺍﻧﻈﺮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫{‪] z \ [ Z Y X W‬ﺍﻻﻧﻔﻄﺎﺭ‪.[٦ :‬‬
‫ٍ‬
‫ﻋﺠﻴﺐ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻻ ﺭﺟﺎﺀ ﻭﻻ‬ ‫ﲨﻌﺖ ﺍﻵﻳﺔ ﺑﲔ ﺍﻟﺘﺮﻏﻴﺐ ﻭﺍﻟﺘﺮﻫﻴﺐ ﺑﺘﺪﺍﺧ ﹰﻞ‬
‫ﺧﻮﻑ ﻓﻬﻮ ﺍﻟﺼﺨﺮ ﺍﳉﺎﻣﺪ ﰲ ﻣﻜﺎﻧﻪ‪ ،‬ﻓﻌﻠﻴﻚ ﺇﻥ ﺃﺭﺩﺕ ﺍﻟﺮﺟﺎﺀ ﺃﻥ ﺗﺸﻬﺪ ﻋﻄﺎﺀﻩ‬
‫ﻭﺇﺣﺴﺎﻧﻪ ﺍﻟﺬﻱ ﳝﺪ‪‬ﻙ ﺑﻪ ﺭﻏﻢ ﺇﺳﺎﺀﺗﻚ ﻭﺗﻘﺼﲑﻙ‪ ،‬ﻭﺇﻥ ﺃﺭﺩﺕ ﺍﳋـﻮﻑ ﻓﻌﻠﻴـﻚ‬
‫ﺍﻟﻨﻈﺮ ﺇﱃ ﺑﻀﺎﻋﺘﻚ ﺍﻟﱵ ﺳﺘﻘﺎﺑﻠﻪ ‪‬ﺎ‪.‬‬
‫ﻣﺮﺍﺗﺐ ﺍﻟﺮﺟﺎﺀ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺎﻣﺔ‪ :‬ﻳﺮﺟﻮﻥ ﺍﳌﻐﻔﺮﺓ ﻭﺩﺧﻮﻝ ﺍﳉﻨ‪‬ﺔ‪.‬‬
‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ‪ :‬ﻳﺮﺟﻮﻥ ﺍﻟﻮﺻﻠﺔ ﻭﺩﻭﺍﻡ ﺍﳌﺴﺮ‪‬ﺓ‪.‬‬
‫‪ -٣‬ﺍﻟﻌﺎﺭﻓﻮﻥ‪ :‬ﻳﺮﺟﻮﻥ ﺍﻟﺸﻬﻮﺩ ﻭﻟﺰﻭﻡ ﺍﳌﻌﺒﻮﺩ‪.‬‬
‫ﻣﺮﺍﺗﺐ ﺍﳋﻮﻑ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺎﻣﺔ ‪ :‬ﳜﺎﻓﻮﻥ ﺍﻟﺬﻧﻮﺏ ﻭﻋﺎﻗﺒﺘﻬﺎ‪.‬‬
‫‪٤٠‬‬
 ‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ ‪ :‬ﳜﺎﻓﻮﻥ ﺍﻟﻘﻄﻴﻌﺔ ﻭﺣﺮﻣﺎ‪‬ﺎ‪.‬‬
‫‪ -٣‬ﺍﻟﻌﺎﺭﻓﻮﻥ ‪ :‬ﳜﺎﻓﻮﻥ ﺍﻟﺮﺟﻌﺔ ﻭﺗﻘﹼﻠﺒﺎ‪‬ﺎ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﻚ‪ ،‬ﻭﰲ ﻛﻼ‬‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺃﻧﺖ ﰲ ﺟﻬﺎﺩ ﻭﺳﺘﺒﻘﻰ ﰲ ﺟﻬﺎﺩ‪ ،‬ﺇﻣﺎ ﻧﺼ ‪‬ﺮ ﻭﺇﻣﺎ ‪‬ﻫ ﹾﻠ ‪‬‬
‫ﺍﳊﺎﻟﺘﲔ ﺃﻧﺖ ﻣﺮﻳ ‪‬ﺪ ﻓﻼ ﲢﺰﻥ ﻭﻻ ﺗﻴﺄﺱ‪ ،‬ﻭﺍﲝﺚ ﻋﻦ ﻣﺼﺎﺩﺭ ﺍﳋﻮﻑ ﻭﺍﻟﺮﺟﺎﺀ ﻛﻲ‬
‫ﳛﺮﻛﺎﻙ ﰲ ﺍﻟﺴﻠﻮﻙ ﻭﻳﺼﺤﺒﺎﻙ ﰲ ﺍﻟﻄﺮﻳﻖ‪.‬‬

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‫‪٤١‬‬
 ‫‪ (١٢‬ﻣ‪‬ﻦ‪ ‬ﻋﻼﻣﺔ‪ ‬ﺍﻻﻋﺘﻤﺎﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻌﻤﻞ �ُﻘﺼﺎﻥ‪ ‬ﺍﻟﺮﺟﺎﺀ‪ ‬ﻋﻨﺪ ﺍﻟﻮﻗﻮﻉ ﺑﺎﻟﺰ‪‬ﻟﻞ‪.‬‬
‫ﻳﺘﻤ‪‬ﻴﺰ ﺍﻟﻄﺮﻳﻖ ﺑﻘﻮﺍﻋﺪ ﺃﺳﺎﺳﻴﺔ ﻫﻲ ﻣﻮﺍﺯﻳﻦ ﻳﺰﻥ ﺍﻟﺴﺎﻟﻚ ﻋﻠﻴﻬﺎ ﺇﳝﺎﻧﻪ‪ ،‬ﻭﺿـﻌﻬﺎ‬
‫ﺍﳌﺮﺷﺪﻭﻥ ﺍﳌﺮ‪‬ﺑﻮﻥ ﺍﳌﺄﺫﻭﻧﻮﻥ ﺑﺎﻟﺘﺴﻠﻴﻚ‪ ،‬ﺗﺘﻤﻴﺰ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﺑﺎﻟﺪﻗﺔ ﺍﳌﺘﻨﺎﻫﻴﺔ ﺍﻟـﱵ‬
‫ﲣﻔﻰ ﻋﻠﻰ ﻣﻦ ﱂ ﻳﺪﺧﻞ ﺍﻟﻄﺮﻳﻖ ﻭﻟﻮ ﺑﻠﻎ ﻣﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﺑﻠﻎ‪ ،‬ﻭﻣﻦ ﻫﺬﻩ ﺍﻟﻘﻮﺍﻋﺪ ﻫﺬﻩ‬
‫ﺍﳊﻜﻤﺔ ﺍﻟﱵ ﺗﻜﺸﻒ ﻟﻠﺬﻱ ﻳﻌﺘﻤﺪ ﻋﻠﻰ ﻋﻤﻠﻪ ﻧﻘﺼ‪‬ﻪ ﺑﻌﻼﻣ ‪‬ﺔ‪ :‬ﻫﻲ ﻧﻘﺼﺎﻥ ﺭﺟﺎﺋﻪ ﳌﹼﺎ‬
‫ﻳﻘﻊ ﰲ ﺍﳌﻌﺼﻴﺔ‪.‬‬
‫ﷲ ‪:‬‬ ‫ﻋﻦ ﺷﺮﻳﻚ ﺑﻦ ﻃﺎﺭﻕ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍ ِ‬
‫»ﻟﻦ ﻳﺪﺧ‪‬ﻞ ﺃﺣﺪ‪ ‬ﺍﳉﻨ‪‬ﺔ ﺑﻌﻤﻠﻪ« ﻗﺎﻟﻮﺍ‪ :‬ﻭﻻ ﺃﻧﺖ ﻳﺎﺭﺳﻮﻝ ﺍﷲ؟! ﻗﺎﻝ‪» :‬ﻭﻻ ﺃﻧﺎ‪...‬‬
‫)‪(١‬‬
‫ﷲ ﺑﺮﲪﺘﻪ«‬
‫ﺇ ﹼﻻ ﺃ ﹾﻥ ﻳﺘﻐ ‪‬ﻤﺪﱐ ﺍ ُ‬
‫ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺳﺒ‪‬ﺒ ‪‬ﻪ ﻋﺪﻡ ﺍﻟﺘﺤﻘﻖ ﺑﺎﻟﺰﻭﺍﻝ‪ -‬ﺃﻱ ﺯﻭﺍﻝ ﺍﻟﺜﻘﺔ ﺑﺎﻟﻌﻤﻞ ﻣـﻦ‬
‫ﺺ ﻛـﺒ ‪‬ﲑ‪ ،‬ﺇﺫ ﺃ ﹼﻥ ﺍﻟﻌﻤـﻞ‬
‫ﺍﻟﻘﻠﺐ‪ ،‬ﻭﺟﻌﻞ ﺍﻟﻌﻤﻞ ﻋﻮﺿﹰﺎ ﻋﻦ ﻋﻄﺎﺀ ﺍﷲ‪ -‬ﻭﻫﻮ ﻧﻘ ‪‬‬
‫ﻣﻨﺸﺆ ‪‬ﻩ ﻣﻦ ﺍﷲ ﻓﻜﻴﻒ ﺗﻌﺎﻭﺽ ﻋﻄﺎﺀ ﺍﷲ ﺑﻌﻄﺎﺋﻪ؟ ﻓﻤﻦ ﺍﻋﺘﻤﺪ ﻋﻠﻰ ﻋﻤﻠﻪ ﻓﻜﺄﻧـﻪ‬
‫ﺟﻌﻞ ﺑﻴﻨﻪ ﻭﺑﲔ ﺍﷲ ﲦﻦ‪.‬‬
‫ﻭﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫{ ® ¯ ‪] z ² ±°‬ﺍﻟﻨﺤﻞ‪[٣٢ :‬‬

‫ﻭﺑﲔ ﺍﳊﺪﻳﺚ‪ ،‬ﻓﺎﻟﺒﺎﺀ ﰲ ﺍﻵﻳﺔ ﺳﺒﺒﻴ‪‬ﺔ ﻭﰲ ﺍﳊﺪﻳﺚ ﻋﻮﺿﻴ‪‬ﺔ‪.‬‬

‫ﻫﻨﺎﻙ ﺍﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻟﻘﻠﺒﻴﺔ ﻭﺍﻟﻜﺮﺍﻣﺎﺕ ﺳﺒ‪‬ﺒ ‪‬ﻪ ﻋﺪﻡ ﺻـﺤﺒﺔ‬
‫ﺍﻟﺮﺟﺎﻝ )ﺃﻫﻞ ﺍﻟﺘﺴﻠﻴﻚ(‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ )‪.(٧٢١٩‬‬

‫‪٤٢‬‬
‫ﻓﺎﳌﻄﻠﻮﺏ ﻫﻮ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺍﷲ‪ :‬ﻭﻫﻮ ﳌﻦ ﲢﻘﱠﻖ ﲟﻌﺮﻓﺔ ﺍﷲ‪ ،‬ﻓﻠﻮ ﺃ ﹾﻥ ﺍﻟﺴـﺎﻟﻚ‬
‫ﺐ ﻓﻴﺄﺱ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﻭﻗﺎﻝ ﰲ ﻧﻔﺴﻪ‪ :‬ﺍﻧﺘﻬﻰ ﺍﻟﺴﻠﻮﻙ ﻭﻃـﺮﺩﺕ ﻣـﻦ‬ ‫ﻭﻗﻊ ﺑﺬﻧ ﹴ‬
‫ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺩ ﹼﻝ ﻋﻠﻰ ﺃﻧﻪ ﻣﻌﺘﻤﺪ ﰲ ﺍﻷﺻﻞ ﻋﻠﻰ ﻋﻤﻠﻪ ﻻ ﻋﻠﻰ ﺍﷲ‪.‬‬
‫ﻓﻴﺠﺐ ﻋﻠﻰ ﺍﻟﺴﺎﻟﻚ ﺃﻟﹼﺎ ﻳﻌﻈﻢ ﺧﻮﻓﻪ ﺇﺫﺍ ﺻﺪﺭﺕ ﻣﻨﻪ ﻏﻔﻠﺔ‪ ،‬ﻛﻤـﺎ ﻻ ﻳﺰﻳـﺪ‬
‫ﺭﺟﺎﺅﻩ ﺇﺫﺍ ﻭﻗﻌﺖ ﻣﻨﻪ ﻳﻘﻈﺔ ﻭﳘﺔ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃ‪‬ﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺭﺍﻗﺐ ﺳﻠﻮﻛﻚ ﻛﻴﻼ ﻳﻜﻮﻥ ﺍﻋﺘﻤﺎﺩﻙ ﻋﻠﻰ ﺍﻟﻌﻤـﻞ ﻭﺃﻧـﺖ ﻻ‬
‫ﺗﺸﻌﺮ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻓﺎﳌﻮﻓﻖ ﺍﻟﺬﻱ ﻳﺼﺤﺐ ﺍﻟﺸﻴﺦ ﺍﳌﺮﺷﺪ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﻳﻘﻒ ﺑﻪ ﻋﻠﻰ ﺣﻘﻴﻘﺔ‬
‫ﺳﻠﻮﻛﻪ‪ ،‬ﻓﻼ ﻳﺪﻉ ﺍﻟﻌﻤﻞ ‪‬ﻳ ‪‬ﻐﺮ‪ ‬ﻩ ﻭﻻ ﺍﳌﻌﺼﻴﺔ ﺗ‪‬ﻘ‪‬ﻨ ﹸﻄ ‪‬ﻪ‪ ،‬ﻓﻬﺬﺍ ﺍﻟﻌﻠﻢ ﻳﺘﺤ ﹼﻘﻖ ﰲ ﺍﻟﻘﻠـﺐ‬
‫ﻣﻦ ﺧﺪﻣﺔ ﺍﻟﺮﺟﺎﻝ ﻭﺻﺤﺒﺔ ﺃﻫﻞ ﺍﻟﻜﻤﺎﻝ‪.‬‬

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‫‪٤٣‬‬
‫‪ (١٣‬ﺍﻟﺮ‪‬ﺟﺎﺀ‪ ‬ﻣﺎ ﻗﺎﺭ�ﻪ ﻋﻤﻞٌ‪ ،‬ﻭﺇﻻّ ﻓﻬﻮ ﺃﻣﻨﻴﺔٌ‪ ،‬ﻭﺍﳊﺰﻥ ﻋﻠﻰ ﻓﻘﺪﺍﻥ ﺍﻟﻄّﺎﻋﺔ ﻣﻊ ﻋﺪﻡ‬

‫ﺍﻟﻨ‪‬ﻬــﻮﺽ ﺇﻟﻴﻬــﺎ ﻣ‪ ‬ـﻦﹶ ﺍﻻﻏــﱰﺍﺭ‪ ،‬ﻭﺇﺣﺎﻟﺘــﻚ ﺍﻷﻋﻤــﺎﻝ ﻋﻠــﻰ ﻭﺟــﻮﺩ‪ ‬ﺍﻟﻔــﺮﺍﻍ ﻣــﻦ ﺭﻋﻮ�ــﺎﺕ‪‬‬

‫ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻼ ﺗﱰﻗّﺐ‪ ‬ﻓـﺮﺍﻍَ ﺍﻷﻏﻴـﺎﺭ ﻓـﺈﻥ‪ ‬ﺫﻟـﻚ ﻳﻘﻄﻌـﻚﹶ ﻋـﻦ ﻭﺟـﻮﺩ ﺍﳌﺮﺍﻗﺒـﺔ ﻓﻴﻤـﺎ ﻫـﻮ‬

‫ﻣﻘﻴﻤﻚﹶ ﻓﻴﻪ‪.‬‬
‫ﺍﻟﺴﻠﻮﻙ ﻃﺮﻳﻖ ﻃﻮﻳﻞ ‪‬ﺎﻳﺘﻪ ﺣﺼﻮﻝ ﺍﳌﻌﺮﻓﺔ ﻭﺍﶈﺒﺔ ﻭﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻛﻞ ﺳﺎﻟﻚ ﻳﺮﺟﻮ‬
‫ﺣﺼﻮﻝ ﺗﻠﻚ ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﺭﺟﺎ ‪‬ﺅ ‪‬ﻩ ﻣﻘﺮﻭﻧﹰﺎ ﺑﺄﺳﺒﺎﺑﻪ‪ ،‬ﻓﻬﻮ ﺍﻟﺮﺟﺎﺀ ﺍﻟـﺬﻱ ﻻ‬
‫ﺑﺪ ﺃ ﹾﻥ ﳛﺼﻞ ﻋﻠﻴﻪ‪ ،‬ﻭ ‪‬ﻣ ‪‬ﻦ ﻛﺎﻥ ﺭﺟﺎﺅﻩ ﺑﺪﻭﻥ ﺑﺬﻝ ﺍﻷﺳﺒﺎﺏ ﻓﻘﺪ ﺿـ ﱠﻞ ﺍﻟﻄﺮﻳـﻖ‬
‫ﻭﺃﺿﺎﻉ ﻭﻗﺘﻪ ﻭﻋﻤﺮﻩ‪ ،‬ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﺱ ﺃﻣـﻮﺍ ﹺﻝ ﺍﳌﻔـﺎﻟﻴﺲ‬
‫ﺇ ﱠﻥ ﺍﳌﹸﲎ ﺭﺃ ‪‬‬ ‫ﺖ ﺍﻟﻠﻴـ ﹶﻞ ﻣ‪‬ﻐ‪‬ﺘﹺﺒﻄﹶـﹰﺎ‬
‫ﺖ ﺑﹺـ ‪‬‬
‫ﺇﺫﺍ ﲤﻨ‪‬ﻴ ‪‬‬
‫ﻗﺎﻝ ﺍﳉﻨﻴﺪ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻣﺎ ﺃﺧﺬﻧﺎ ﺍﻟﺘﺼﻮﻑ ﻋﻦ ﺍﻟﻘﻴﻞ ﻭﺍﻟﻘﺎﻝ ﻭﺍﳌﺮﺍﺀ ﻭﺍﳉﺪﺍﻝ‪ ...‬ﺇﳕﺎ ﺃﺧـﺬﻧﺎﻩ ﻋـﻦ‬
‫ﺍﳉﻮﻉ ﻭﺍﻟﺴﻬﺮ ﻭﻣﻼﺯﻣﺔ ﺍﻟﻌﻤﻞ((‪.‬‬
‫ﻭﺇ ﹼﻥ ﻣﻦ ﺃﺧﻄﺮ ﻣﺎ ﻳﺘﻌﺮﺽ ﻟﻪ ﺍﻟﺴﺎﻟﻚ ﻫﻮ ﺍﻻﻏﺘﺮﺍﺭ‪ ،‬ﺃﻱ ﻳﻈﻦ ﺑﻨﻔﺴﻪ ﺃﻧﻪ ﻋﻠـﻰ‬
‫ﺧﲑ ﻭﻫﻮ ﻋﻠﻰ ﻏﲑ ﺫﻟﻚ‪ ،‬ﳛﺴﺐ ﻧﻔﺴﻪ ﻣﻬﺘﺪﻳﹰﺎ ﻭﻫﻮ ﻋﻠﻰ ﻏﲑ ﻫﺪﺍﻳﺔ‪.‬‬
‫ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺮﺟﺎﺀ ﻭﺍﻷﻣﻨﻴﺔ‪:‬‬
‫ﻉ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺴﻌﻲ ﻟﺘﺤﺼﻴﻠﻪ‪.‬‬
‫ﺍﻟﺮﺟﺎﺀ‪ :‬ﺗﻌﹼﻠﻖ ﺍﻟﻘﻠﺐ ﲟﻄﻤﻮ ﹴ‬
‫ﻉ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﺘﻜﺎﺳﻞ ﻋﻦ ﺑﺬﻝ ﺍﳉﻬﺪ ﻟﻠﺤﺼﻮﻝ ﻋﻠﻴﻪ‪.‬‬
‫ﺍﻷﻣﻨﻴﺔ‪ :‬ﺗﻌﹼﻠﻖ ﺍﻟﻘﻠﺐ ﲟﻄﻤﻮ ﹴ‬
‫ﺗﻌﺎﱃ‪] z é è ç æ å ä ã â { :‬ﺍﻟﻜﻬﻒ‪.[١١٠:‬‬ ‫ﻗﺎﻝ‬

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 ‫ﺃﻣﺜﻠﺔ‪:‬‬
‫‪‬ﻣﻦ ﺭﺟﺎ ﺍﳌﻌﺮﻓﺔ ﻭﺟﺐ ﻋﻠﻴﻪ ﺻﺤﺒﺔ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﻭﻣ‪‬ﻦ ﺭﺟﺎ ﺍﶈﺒﺔ ﻭﺟﺐ ﻋﻠﻴﻪ ﺳﻬﺮ ﺍﻟﻠﻴﺎﻝ‪.‬‬
‫ﻭﻣ‪‬ﻦ ﺭﺟﺎ ﺍﻟﻜﻤﺎﻝ ﻭﺟﺐ ﻋﻠﻴﻪ ﺗﺮﻙ ﺍﳌﺮﺍﺀ ﻭﺍﳉﺪﺍﻝ‪.‬‬
‫ﻭﻣ‪‬ﻦ ﺭﺟﺎ ﺍﳉﻨﺔ ﻭﺟﺐ ﻋﻠﻴﻪ ﻛﺜﺮﺓ ﺍﻷﻋﻤﺎﻝ‪.‬‬
‫ﻭﻣ‪‬ﻦ ﺭﺟﺎ ﺍﳌﻐﻔﺮﺓ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﳌﺒﺎﻟﻐﺔ ﰲ ﺍﳌﻌﺬﺭﺓ‪.‬‬
‫ﻭﻣ‪‬ﻦ ﺭﺟﺎ ﻣﻌﺮﻓﺔ ﺍﻷﺳﺮﺍﺭ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﳌﺒﺎﻟﻐﺔ ﺑﺎﻻﻧﻜﺴﺎﺭ‪.‬‬
‫ﻭﻣ‪‬ﻦ ﺭﺟﺎ ﺍﳌﻮﺍﻫﺐ ﻭﺟﺐ ﻋﻠﻴﻪ ﺗﺮﻙ ﺍﻟﺮﻏﺎﺋﺐ‪.‬‬
‫ﺃﻗﺴﺎﻡ ﺍﳊﺰﻧﲔ‪:‬‬
‫‪ -١‬ﺍﻟﺼﺎﺩﻗﻮﻥ‪ :‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺃﺻﺎ‪‬ﻢ ﻓﺘﻮﺭ ﰲ ﺍﻟﺴﻠﻮﻙ ﻓﻔﻘﺪﻭﺍ ﻛـﺜﲑﹰﺍ ﻣـﻦ‬
‫ﺃﻭﺭﺍﺩﻫﻢ ﺣﺰﻧﻮﺍ ﺣﺰﻧﹰﺎ ﺷﺪﻳﺪﹰﺍ ﺟﺮﺡ ﻗﻠﻮ‪‬ﻢ ﺟﺮﺣﹰﺎ ﻋﻤﻴﻘﺎﹰ؛ ﻓﻜﺎﻥ ﺣﺰ‪‬ﻢ ﺍﻧﺘﻔﺎﺿـﹰﺎ‬
‫ﻭﺍﻧﻄﻼﻗﹰﺎ ﻟﺘﻌﻮﻳﺾ ﻣﺎ ﻓﺎﺕ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺪﻗﺎﻕ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻳﻘﻄﻊ ﺻﺎﺣﺐ ﺍﳊﺰﻥ ﰲ ﺷﻬﺮ ﻭﺍﺣﺪ ﻣﺎ ﻻ ﻳﻘﻄﻌﻪ ﻏﲑﻩ ﰲ ﺳﻨﲔ((‪.‬‬
‫‪ -٢‬ﺍﳌﺪ‪‬ﻋﻮﻥ‪ :‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﺃﺻﺎ‪‬ﻢ ﻓﺘﺮﺓ ﰲ ﺍﻟﺴﻠﻮﻙ ﺣﺰﻧﻮﺍ ﺣﺰﻧﹰﺎ ﻣﺰﻳ‪‬ﻔـﹰﺎ ﻻ‬
‫ﻳﺪﻋﻮﻫﻢ ﺇﱃ ﺍﻟﺘﻌﻮﻳﺾ ﺑﻞ ﻳﻜﺘﻔﻮﻥ ﺑﺎﻷﻗﻮﺍﻝ ﺩﻭﻥ ﺍﻷﻋﻤﺎﻝ‪.‬‬
‫ﻼ ﻳﻘﻮﻝ‪ :‬ﻭﺍ ﺣﺰﻧﺎﻩ! ﻓﻘﺎﻟﺖ‪ :‬ﻗﻞ ﻟﻪ‪ :‬ﻭﺍ ﻗﻠﹼﺔ‬ ‫ﲰﻌﺖ ﺭﺍﺑﻌﺔ ﺍﻟﻌﺪﻭﻳﺔ ﺭﲪﻬﺎ ﺍﷲ ﺭﺟ ﹰ‬
‫ﺣﺰﻧﺎﻩ‪ ،‬ﻓﻠﻮ ﻛﺎﻥ ﺣﺰﻧﻚ ﺻﺎﺩﻗﹰﺎ ﱂ ﺗﺘﻬﻴ‪‬ﺄ ﺃﻥ ﺗﺘﻨﻔﺲ!!‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺪﺍﺭﺍﱐ ﹸﻗﺪ‪‬ﺱ ﺳ ‪‬ﺮﻩ‪)) :‬ﻟﻴﺲ ﺍﻟﺒﻜﺎﺀ ﺑﺘﻌﺼﲑ ﺍﻟﻌﻴﻮﻥ‪ ،‬ﺇﳕﺎ ﺍﻟﺒﻜﺎﺀ‬
‫ﺃ ﹾﻥ ﺗﺘﺮﻙ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﺗﺒﻜﻲ ﻋﻠﻴﻪ‪ ،‬ﻭﻻ ﻳﻐﺮﻧ‪‬ﻚ ﺑﻜﺎﺀ ﺍﻟﺮﺟﻞ‪ ،‬ﻓﺈﻥ ﺇﺧـﻮﺓ ﻳﻮﺳـﻒ‬
‫ﺟﺎﺅﻭﺍ ﺃﺑﺎﻫﻢ ﻋﺸﺎ ًﺀ ﻳﺒﻜﻮﻥ ﻭﻗﺪ ﻓﻌﻠﻮﺍ ﻣﺎ ﻓﻌﻠﻮﺍ((‪.‬‬
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 ‫ﻓﻤﺎ ﺍﳊﺰﻥ ﺩﻭﻥ ﺍﻟﻨﻬﻮﺽ ﺇﱃ ﺍﻟﻌﻤﻞ ﺇ ﹼﻻ ﻏﺮﻭﺭ‪.‬‬
‫ﻛﺎﻥ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ ﺇﺫﺍ ﻓﺎﺗﻪ ﻭﺭﺩ ﺍﻟﻠﻴﻞ ﺻﻠﻰ ﻣﺌﺔ ﺭﻛﻌﺔ ﺻﻼﺓ ﺍﻟﻀﺤﻰ!‬
‫ﻑ ﻋﻠﻴﻬﻢ ﻭﻻ ﻫﻢ ﳛﺰﻧﻮﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪ -٣‬ﺍﻟﻮﺍﺻﻠﻮﻥ‪ :‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﺧﻮ ‪‬‬
‫{‪ ] z J I H G F E D C B A‬ﻳﻮﻧﺲ‪.[٦٢ :‬‬

‫ﻷ ﱠﻥ ﺃﻭﻗﺎ‪‬ﻢ ﺑﺬﻛﺮ ﺍﷲ ﻣﻌﻤﻮﺭﺓ ﻭﲞﺪﻣﺘﻪ ﻣﻮﺻﻮﻟﺔ‪ ،‬ﻓﻠﻮ ﻗﻴﻞ ﻷﺣـﺪﻫﻢ‪ :‬ﻣﻠﹶـﻚ‬

‫ﺍﳌﻮﺕ ﺳﻴﺰﻭﺭﻙ ﺑﻌﺪ ﺳﺎﻋﺔ‪ ،‬ﻣﺎ ﺯﺍﺩ ﰲ ﺍﻟﻌﻤﻞ ﻻﻧﺸﻐﺎﻝ ﺍﻟﻮﻗﺖ ﻛﻠﻪ ﺑﺎﷲ‪.‬‬
‫ﺩﻭﺍﺀ ﺍﳊﺰﻥ ﺍﻟﻜﺎﺫﺏ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﹸﻗﺪ‪‬ﺱ ﺳ ‪‬ﺮﻩ‪:‬‬
‫))ﻣﻦ ﱂ ﺗﻄﺎﻭﻋﻪ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﻨـﻬﻮﺽ ﺇﱃ ﺍﻟﻄﺎﻋـﺎﺕ‪ ،‬ﻭﺃﹸﺧﻠـﺪﺕ ﺇﱃ ﺃﺭﺽ‬
‫ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻓﻐﺬﺍﺅﻩ ﰲ ﺃﻣﺮﻳﻦ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺃ ﹾﻥ ﻳﻌﻠﻢ ﻣﻨ‪‬ﺔ ﺍﷲ ﻋﻠﻴﻪ ﺑﺎﳍﺪﺍﻳﺔ ﻟﻺﺳﻼﻡ ﻭﳏﺒ‪‬ﺔ ﺍﻹﳝﺎﻥ‪ ،‬ﻓﻴﺸﻜﺮ ﺍﷲ ﻋﻠﻴﻬـﺎ‬
‫ﻟﻴﺤﺼ‪‬ﻦ ﺑﻘﺎﺀﻫﺎ ﻋﻨﺪﻩ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺩﻭﺍﻡ ﺗﻀﺮﻋﻪ ﻟﻪ ﻭﺍﺑﺘﻬﺎﻟﻪ ﺇﻟﻴﻪ ﰲ ﻣﻜﺎﻥ ﺍﻹﺟﺎﺑﺔ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺏ ﺳﻠﹼﻢ ﺳﻠﹼﻢ‪..‬‬
‫ﻭﺇ ﹾﻥ ﺃﳘﻞ ﻫﺬﻳﻦ ﺍﻷﻣﺮﻳﻦ ﻓﺎﻟﺸﻘﺎﺀ ﻻﺯﻣﻪ((‪.‬‬
‫ﻭﻣﻦ ﲨﻠﺔ ﺍﻟﻌﻠﻞ‪ :‬ﻳ‪‬ﻮﺳﻮﺱ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺗﺴﻮ‪‬ﻝ ﺍﻟﻨﻔﺲ ﻟﻜﺜﲑ ﻣـﻦ ﺍﻟـﺬﺍﻛﺮﻳﻦ ﺃﻥ‬
‫ﻳﻨﺘﻈﺮﻭﺍ ﻓﺮﺍﻏﻬﻢ ﻣﻦ ﺃﻋﻤﺎﳍﻢ ﻭﺍﻧﺸﻐﺎﻻ‪‬ﻢ ﺣﱴ ﻳﺬﻛﺮﻭﺍ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻴﻘﻌﻮﺍ ﰲ ﺍﻟﺒﻌﺪ‬
‫ﻭﺍﳊﺮﻣﺎﻥ‪ ،‬ﻷﻥ ﺍﳌﺸﺎﻏﻞ ﻻ ﺗﻨﺘﻬﻲ ﻭﺍﻷﻋﻤﺎﻝ ﻻ ﺗﻨﻘﻄﻊ ﻭﺍﻹﻧﺴﺎﻥ ﺭﻛﻦ ﻣﻦ ﺃﺭﻛﺎﻥ‬
‫ﺍﳊﻴﺎﺓ‪ ،‬ﻓﺎﳌﻮﻓﻖ ﻣﻦ ﻳ‪‬ﺠﺎﻫﺪ ﺍﻷﻏﻴﺎﺭ ﻟﻴﺬﻛﺮ ﺍﷲ‪.‬‬
‫ﻓﻌﻼﻣ ﹸﺔ ﺿﻌﻒ ﺍﻹﳝﺎﻥ ﻭﺍﻟﺮﻛﻮﻥ ﺇﱃ ﺃﻫﻮﺍﺀ ﺍﻟﻨﻔﺲ ﺗﻘﺪﱘ ﺃﻋﻤﺎﻝ ﺍﻟـﺪﻧﻴﺎ ﻋﻠـﻰ‬
‫ﺃﻋﻤﺎﻝ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺗﺄﺧﲑ ﺃﻋﻤﺎﻝ ﺍﻵﺧﺮﺓ ﺇﱃ ﺃﻭﻗﺎﺕ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺃﻋﻤﺎﻝ ﺍﻟﺪﻧﻴﺎ‪.‬‬

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 ‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫ﺲ ﻣ‪‬ﻦ ﺩﺍﻥ ﻧﻔﺴﻪ ﻭﻋﻤﻞ ﳌﺎ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻭﺍﻷﲪ ‪‬ﻖ ‪‬ﻣﻦ ﺃﺗﺒﻊ ﻧﻔﺴﻪ ﻫﻮﺍﻫﺎ‬
‫»ﺍﻟﻜ‪‬ﻴ ‪‬‬
‫)‪(١‬‬
‫ﻭﲤﻨ‪‬ﻰ ﻋﻠﻰ ﺍﷲ«‬
‫ﻭﺍﻟﺴﺎﻟﻚ ﺍﳊﻘﻴﻘﻲ‪ :‬ﻫﻮ ﺍﻟﱠﺬﻱ ﻻ ‪‬ﻳ ﹶﻘﺪ‪ ‬ﻡ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺍﻟﺼ‪‬ﺎﱀ ﺷﻴﺌﹰﺎ ﻷ‪‬ﻧ ‪‬ﻪ ﻳﺮﻯ ﻭﻗﺘ ‪‬ﻪ‬
‫ﷲ ﻻ ﻟﻨﻔﺴﻪ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺼ‪‬ﺎﱀ ﻫﻮ ﺃﻭﱃ ﺑﻮﻗﺖ ﺍﷲ ﻣ‪‬ﻦ ﻋﻤـﻞ ﺍﻟـ ‪‬ﺪﻧﻴﺎ‪ ،‬ﻭﺍﳊﻜـﻴﻢ‬
‫ﺍﻟﻜﺎﻣﻞ ﻣﻦ ﻋﻤﻞ ﲟﺎ ﻭﺭﺩ ﰲ ﺻﺤﻒ ﺇﺑﺮﺍﻫﻴﻢ‪:‬‬
‫»ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ ﻣﺎ ﱂ ﻳﻜﻦ ﻣﻐﻠﻮﺑﹰﺎ ﻋﻠﻰ ﻋﻘﻠﻪ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﺳـﺎﻋﺎﺕ‪ :‬ﺳـﺎﻋﺔ‬
‫ﻳﻨﺎﺟﻲ ﻓﻴﻬﺎ ﺭ‪‬ﺑﻪ ‪ ،‬ﻭﺳﺎﻋﺔ ﳛﺎﺳﺐ ﻓﻴﻬﺎ ﻧﻔﺴﻪ‪ ،‬ﻭﺳﺎﻋ ﹸٌﺔ ﻳﺘﻔﻜﹼﺮ ﻓﻴﻬﺎ ﰲ ﺻﻨﻊ‬
‫ﺍﷲ ‪ ،‬ﻭﺳﺎﻋﺔ ﳜﻠﻮ ﻓﻴﻬﺎ ﲝﺎﺟﺘﻪ ﻣﻦ ﺍﳌﻄﻌﻢ ﻭﺍﳌﺸﺮﺏ‪ ،‬ﻭﻋﻠـﻰ ﺍﻟﻌﺎﻗـﻞ ﺃﻻ‬
‫)‪(٢‬‬
‫ﺵ ﺃﻭ ﻟﺬﺓﹲ ﻣﻦ ﻏﲑ ﳏﺮ‪‬ﻡ«‬
‫ﻳ‪‬ﻜﻮﻥ ﻇﺎﻋﻨﹰﺎ ﺇ ﹼﻻ ﻟﺜﻼﺙ‪ :‬ﺗﺰ ‪‬ﻭﺩ‪ ‬ﳌﻌﺎ ‪‬ﺩ ﺃﻭ ﻣﺮ ‪‬ﻣﺔﹲ ﳌﻌﺎ ﹴ‬
‫ﻣﻦ ﻭﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻘﻠﺐ ﺍﳌﺮﻳﺪ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ ﻋﻨﺪ ﺍﻧﺸﻐﺎﻝ ﻗﻠﺒﻪ ﺑﺎﻟﺪﻧﻴﺎ‪ :‬ﺍﻧﺘﻈﺮ‬
‫ﺣﱴ ﻳﺘﻔﺮﻍ ﺍﻟﻘﻠﺐ ﷲ ﺣﱴ ﺗﺬﻛﺮ ﺍﷲ!!‬
‫ﺍﻟﻘﺎﻋﺪﺓ ﻋﻨﺪ ﺍﻟﺴﺎﻟﻜﲔ‪:‬‬
‫ﺕ‪ ،‬ﺇﳕﺎ ﳝﻸ ﻭﻗﺘﻪ‬
‫ﺖﺁ ‪‬‬
‫ﺖ ﻣﻀﻰ ﻭﻻ ﺑﻮﻗ ‪‬‬ ‫))ﺍﻟﺼﻮﰲﱡ ﺍﺑ ‪‬ﻦ ﻭﻗ‪‬ﺘ ‪‬ﻪ(( ﺃﻱ‪ :‬ﻻ ﻳﻨﺸﻐﻞ ﺑﻮﻗ ‪‬‬
‫ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﺑﻄﺎﻋﺔ ﺍﷲ ﻭﻣﺮﺍﻗﺒﺘﻪ‪ ،‬ﻭﺇ ﹼﻻ ﺇﻥ ﺗﻔﻜﹼﺮ ﺑﺎﳌﺴﺘﻘﺒﻞ ﺃﻭ ﺍﻧﺸﻐﻞ ﻧﺪﻣﹰﺎ ﻋﻠـﻰ‬
‫ﺍﳌﺎﺿﻲ ﺃﺿﺎﻉ ﺍﳊﺎﺿﺮ‪.‬‬
‫ﺍﳌﺮﺍﻗﺒﺔ‪:‬‬
‫ﷲ ﺷﻌﺮ ﺑﻨﻈﺮ ﺍﷲ ﺇﻟﻴﻪ‪.‬‬
‫ﺷﻌﻮ ‪‬ﺭ ﺍﻟﻌﺒﺪ ﺑﺮﺅﻳﺔ ﺭﺑﻪ ﻟﻪ‪ ،‬ﻭﻫﻲ ﲦﺮﺓ ﺍﻟﺬﻛﺮ‪ ،‬ﻓﻤﻦ ﺫﻛﺮ ﺍ َ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ )‪.(٢٤٥٩‬‬

‫)‪ (٢‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﺑﻦ ﺣﺒ‪‬ﺎﻥ ﰲ ﺻﺤﻴﺤﻪ )‪.(٣٦١‬‬
‫‪٤٧‬‬
 ‫ﺩﺭﺟﺎﺕ ﺍﳌﺮﺍﻗﺒﺔ‪:‬‬
‫‪ -١‬ﻣﺮﺍﻗﺒﺔ ﺍﻟﻌﺒﺪ ﻟﺮﺑﻪ ﺑﻘﻠﺒﻪ ﻭﻭﺍﺭﺩﻩ ﺍﻷﻧﺲ‪.‬‬
‫‪ -٢‬ﻣﺮﺍﻗﺒﺔ ﺍﻟﻌﺒﺪ ﻟﻨﻈﺮ ﺭﺑﻪ ﺇﻟﻴﻪ ﻭﻭﺍﺭﺩﻩ ﺍﳍﻴﺒﺔ‪.‬‬
‫ﻣﺴﺎﻟﻚ ﺍﳌﺮﺍﻗﺒﺔ‪:‬‬
‫‪ -١‬ﺍﳉﻠﻮﺱ ﻋﻠﻰ ﺍﻟﻘﺪﻣﲔ ﻭﺍﺳﺘﺤﻀﺎﺭ ﻧﻈﺮ ﺍﷲ ﻟﻚ‪) :‬ﺍﷲ ﻣﻌﻲ‪ ...‬ﺍﷲ ﻧـﺎﻇﺮ‬
‫ﱄ‪ ...‬ﺍﷲ ﻣﻄﻠﻊ ﻋﻠﻰ ﺳﺮﻳﺮﰐ‪(...‬‬ ‫ﺇﹼ‬
‫‪ -٢‬ﺍﻟ‪‬ﻨﺰﻭﻝ ﺇﱃ ﺍﻷﺳﻮﺍﻕ ﻭﺍﻟﻐﻮﺹ ﰲ ﺷﻮﺍﻏﻞ ﺍﳊﻴﺎﺓ ﻭﺍﺳﺘﺤﻀﺎﺭ ﻧﻈﺮ ﺍﷲ ﺇﻟﻴﻚ‬
‫)ﺍﳋﻠﻮﺓ ﰲ ﺍﳉﻠﻮﺓ( ﻭﻫﻲ ﻣﻦ ﺃﻫﻢ ﺃﺻﻮﻝ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺇﻳ‪‬ﺎﻙ ﺃﻳﻬﺎ ﺍﳌﺮﻳﺪ ﺃ ﹾﻥ ﺗﻐﺘ ‪‬ﺮ ﺑﺎﻷﻟﻘﺎﺏ ﻭﺍﻷﲰﺎﺀ ﺃﻭ ﺗﺴﺒﺢ ﰲ ﲝﺮ ﺍﻷﻣﻨﻴﺎﺕ‪ ،‬ﻓﺎﺟﺘﻬﺪ‬
‫ﻭﺍﻋﻤﻞ ﺣﺘ‪‬ﻰ ﳛﺼﻞ ﻟﻚ ﻣﺎ ﺗﻄﻠﺐ ﻭﺗﺄﻣﻞ‪ ،‬ﻭﺍﺣﺬﺭ ﻣﻦ ﺍﻻﺩ‪‬ﻋﺎﺀ‪ ،‬ﻭﺯﻥ ﻧﻔﺴﻚ ﻋﻠﻰ‬
‫ﻫﺬﺍ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﻣﺮﻳﻀﹰﺎ ﻓﺎﻃﻠﺐ ﲞﺪﻣﺔ ﺍﻟﻌﺎﺭﻓﲔ ﺍﻟﺸﻔﺎﺀ‪.‬‬
‫ﻼ ﻳﻌﲏ ﺗﺮﺍﺟﻌﻚ ﻛﺜﲑﹰﺍ‪،‬‬‫ﻭﺍﺣﺬﺭ ﺍﻟﺘﺴﻮﻳﻒ ﻭﺍﻟﺘﺄﺧﲑ ﻓﺄﻧﺖ ﰲ ﺳﺒﺎﻕ‪ ،‬ﺗﻮﻗﻔﻚ ﻗﻠﻴ ﹰ‬
‫ﻭﺍﷲ ‪ ‬ﻳﺮﻳﺪ ﻣﻨﻚ ﺃﻥ ﺗﺬﻛﺮﻩ ﰲ ﺍﳌﻮﺿﻊ ﺍﻟﺬﻱ ﻭﺿﻌﻚ ﻓﻴﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫]ﺍﻟﻨﻮﺭ‪.[٣٧ :‬‬ ‫{‪zIHG FEDCBA‬‬
‫ﻓﻼ ﺗﻨﺘﻈﺮ ﺣﱴ ﺗﻔﺮﻍ ﻣﻦ ﺃﻋﻤﺎﻟﻚ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺣﱴ ﺗﺘﻔﺮﻍ ﳌﺮﺍﻗﺒﺔ ﺍﷲ ﺑﻞ ﺍﺷـﺘﻐﻞ‬
‫ﲟﺮﺍﻗﺒﺔ ﺍﷲ ﻭﺃﻧﺖ ﰲ ﺷﻐﻠﻚ ﻭﻋﻤﻠﻚ ﺣﱴ ﻻﻳﻔﻮﺗﻚ ﻭﺍﺭﺩ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﻣﺸﺎﻏﻞ‬
‫ﺍﳊﻴﺎﺓ ﻻ ﺗﻨﺘﻬﻲ‪ ،‬ﻓﻤﱴ ﺳﺘﺘﻔﺮﻍ ﳌﺮﺍﻗﺒﺔ ﺍﷲ؟‬
‫ﻗﻠﺖ‪ :‬ﻭﻫﺬﺍ ﺣﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﳌﺮﻳﺪﻳﻦ ﻳﺆﺟﻞ ﺟﻠﺴﺎﺕ ﺍﻟﺬﻛﺮ ﺇﱃ ﺣﲔ ﻓﺮﺍﻏـﻪ‬
‫ﻓﺘﻤﺮ ﻋﻠﻴﻪ ﺍﻟﺸﻬﻮﺭ ﻭﺍﻟﺴﻨﻮﺍﺕ ﻭﻫﻮ ﻳﻨﺘﻈﺮ ﻓﺮﺍﻏﻪ ﻓﺈﱃ ﻣﱴ‪...‬؟!‬

‫‪٤٨‬‬
‫‪ (١٤‬ﻣﺎ �ﻔﻊ ﺍﻟﻘﻠﺐﹶ ﺷﻲﺀ‪ ‬ﻣﺜﻞ ﻋﺰﻟﺔ ﻳﺪ‪‬ﺧﻞُ ﲠﺎ ﻣﻴﺪﺍﻥ ﻓﻜﺮﺓ‪ ،‬ﺍﻟﻔﻜﺮﺓ‪ :‬ﺳـﲑ‪ ‬ﺍﻟﻘﻠـﺐ‬

‫ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﻷﻏﻴﺎﺭ‪ ،‬ﻭﻫﻲ ﺳﺮﺍﺝ ﺍﻟﻘﻠﺐ ﻓﺈﺫﺍ ﺫﻫﺒﺖ‪ ‬ﻓﻼ ﺇﺿﺎﺀﺓ ﻟﻪ‪ ،‬ﻭﺍﻟﻔﻜﺮﺓ ﺿﺮﺑﺎﻥ‪:‬‬

‫ﻓﻜــﺮﺓ‪ ‬ﺗﺼـﺪﻳﻖٍ ﻭﺇﳝــﺎﻥٍ‪ ،‬ﻭﻓﻜــﺮﺓ‪ ‬ﺷــﻬﻮﺩ‪ ‬ﻭﻋﻴــﺎﻥٍ‪ ،‬ﻓــﺎﻷﻭﱃ ﻷﺭﺑــﺎﺏِ ﺍﻻﻋﺘﺒــﺎﺭِ‪ ،‬ﻭﺍﻟﺜﺎ�ﻴـﺔُ‬

‫ﻷﺭﺑﺎﺏِ ﺍﻟﺸ‪‬ﻬﻮﺩ‪ ‬ﻭﺍﻻﺳﺘﺒﺼﺎﺭ‪‬‬

‫ﻟﻠﺴﺎﻟﻚ ﰲ ﺍﻟﻄﺮﻳﻖ ﺟﻨﺎﺣﺎﻥ ﻻ ﻏﲎ ﻟﻪ ﻋﻨﻬﻤﺎ ﰲ ﺍﻟﺴﻠﻮﻙ ﻭﳘﺎ‪ :‬ﺍﻟﺬﻛﺮ ﻭﺍﻟﻔﻜﺮ‪.‬‬
‫ﻭﻗﺪ ﻗﺮ‪‬ﻤﺎ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﺘﺎﺑﻪ ﻓﻘﺎﻝ‪:‬‬
‫{‪o n m l k j i h g f e‬‬
‫‪] z p‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٩١ :‬‬

‫ﱐ ﻣﻮﺿﻌﺎ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻟﻜ ﱟﻞ ﻏـﺬﺍﺀ‪ ،‬ﻓﻐـﺬﺍﺀ‬ ‫ﱐ ﻭﺍﻟﻌﻘﻼ ﹼ‬

‫ﻭﺍﻟﻘﻠﺐ ﺍﻟﺮ‪‬ﻭﺣﺎ ﹼ‬
‫ﱐ ﺍﻟﺬﻱ ﰲ ﺍﻟﺮ‪‬ﺃﺱ‬
‫ﱐ ﺍﻟﹼﺬﻱ ﰲ ﺍﻟﺼ‪‬ﺪﺭ ﺫﻛﺮ ﺍﷲ‪ ،‬ﻭﻏﺬﺍﺀ ﺍﻟﻘﻠﺐ ﺍﻟﻌﻘﻼ ﹼ‬ ‫ﺍﻟﻘﻠﺐ ﺍﻟﺮ‪‬ﻭﺣﺎ ﹼ‬
‫ﺍﻟﺘ‪‬ﻔﻜﹼﺮ ﺑﻌﻈﻤﺔ ﺍﷲ‪.‬‬
‫ﻭﻃﺮﻳﻖ ﺍﻟﻘﻠﺐ ﻋﱪ ﺍﻟﺬﻛﺮ ﺍﻟﺬﻱ ﻫﻮ ﻟﻘﺎ ٌﺀ ﺭﻭﺣﻲ‪ ‬ﺷﻌﻮﺭﻱ‪ ‬ﻣﻊ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭﻫـﻮ‬
‫ﺃﺳﺮﻉ ﻣﻦ ﻃﺮﻳﻖ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﻜﺎﻣﻞ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺴ‪‬ﺎﻟﻜﲔ ‪‬ﻣ ‪‬ﻦ ﻳﺴﻠﻚ ﻋﱪ ﺍﻟﻄﹼﺮﻳﻘﲔ ﻛﻤﺎ ﰲ‬
‫ﺍﻵﻳﺔ‪..‬‬
‫ﺍﻟﻔﻜﺮﺓ ﺍﻟﻌﻘﻠﻴﺔ ﻧﻮﻋﺎﻥ‪:‬‬
‫‪ -١‬ﻓﻜﺮﺓ ﺇﳝﺎ ‪‬ﻥ‪ :‬ﻭﻫﻲ ﻟﻐﲑ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺗﻨﺸﺄ ﺍﻟﻔﻜﺮﺓ ﺑـﺎﻟﻨﻈﺮ ﰲ ﳐﻠﻮﻗـﺎﺕ ﺍﷲ‬
‫ﺑﺴﺆﺍﻝ ﺍﻟﻌﻘﻞ‪ :‬ﻣﻦ ﺧﻠﻖ؟ ﻛﻴﻒ ﺧﻠﻖ؟ ﳌﺎﺫﺍ ﺧﻠﻖ؟ ﳌﻦ ﺧﻠﻖ؟ ﻳﻨﻘﻠﺐ ﺳﲑﻩ ﻣـﻦ‬
‫ﺍﺳﺘﺪﻻﻟﻪ ﺑﺎﳌﺼﻨﻮﻉ ﻋﻠﻰ ﺍﻟﺼﺎﻧﻊ ﺇﱃ ﺍﺳﺘﺪﻻﻟﻪ ﺑﺎﻟﺼﺎﻧﻊ ﻋﻠﻰ ﺍﳌﺼﻨﻮﻉ‪.‬‬

‫‪٤٩‬‬
‫‪ -٢‬ﻓﻜﺮ ﹸﺓ ﺗﺼﺪﻳﻖ‪ :‬ﻭﻫﻲ ﻟﺘﻘﻮﻳﺔ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻟﻘﺪ ﻛﺎﻥ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻳﺘﺤﻨ‪‬ﺚ ﰲ ﺣﺮﺍﺀ ﺍﻟﻠﻴﺎﱄ ﺫﻭﺍﺕ ﺍﻟﻌﺪﺩ ﻗﺒﻞ ﺍﻟﻨﺒﻮﺓ ﺣﱴ ﻧﺰﻝ ﻋﻠﻴﻪ ﺍﻟﻮﺣﻲ‪.‬‬
‫ﺍﻟﺬﻛﺮ‪ :‬ﺗﻮﺟ ‪‬ﻪ ﻟﻠﺨﺎﻟﻖ ﻣﺒﺎﺷﺮﺓ‪ ،‬ﻭﺍﻟﻔﻜﺮ‪ :‬ﺗﻮﺟ ‪‬ﻪ ﺇﻟﻴﻪ ﺑﺎﻟﻮﺍﺳﻄﺔ‪.‬‬
‫ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ‬ﻗﺎﻝ‪ :‬ﺇ ﹼﻥ ﻗﻮﻣﹰﺎ ﺗﻔﻜﺮﻭﺍ ﰲ ﺍﷲ ‪ ‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪:‬‬
‫»ﺗﻔﻜﺮﻭﺍ ﰲ ﺧﻠﻖ ﺍﷲ ﻭﻻ ﺗﻔﻜﺮﻭﺍ ﰲ ﺍﷲ ﻓﺈﻧﻜﻢ ﻟﻦ ﺗﻘﺪﺭﻭﺍ ﻗﺪﺭﻩ«)‪.(١‬‬
‫ﻓﺈﺫﺍ ﺟﺎﺀ ﺍﻟﺴﺎﻟﻚ ﺫﺍﻛﺮﹰﺍ ﻣﺘﻔﻜﺮﹰﺍ ﻓﻘﺪ ﲨﻊ ﻧﻮﺭﹰﺍ ﻋﻠﻰ ﻧﻮﺭ‪.‬‬
‫ﻭﺍﻟﻌﺰﻟﺔ ﻧﻮﻋﺎﻥ‪:‬‬
‫‪ -١‬ﻋﺰﻟﺔ ﺑﺎﻟﺒﺪﻥ ﻭﺍﻟﻌﻘﻞ ﻭﺍﻟﻘﻠﺐ‪:‬‬
‫ﻭﻫﻲ ﻣﺆﻗﺘﺔ ﺑﺰﻣﻦ ﻭﻻ ﳚﻮﺯ ﺃ ﹾﻥ ﺗﺴﺘﻤﺮ ﺩﻭﻣﹰﺎ ﻭﻫﻲ ﺳﻨ‪‬ﺔ ﺣﺮﺍﺀ ﳝﺘﻠﺊ ﻓﻴﻬﺎ ﺍﻟﻘﻠﺐ ﻣﻦ‬
‫ﻋﻈﻤﺔ ﺍﳋﺎﻟﻖ ﻭﻳﻘﲔ ﺍﻟﺘﻮﺣﻴﺪ ﻓﻴﻘﺪﺡ ﻓﻴﻪ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ‪.‬‬
‫ﷲ ﰲ ﺍﳉﻠﻮﺓ‪ ،‬ﻭﻫﻲ ﺭﻭﺡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬ ‫‪ -٢‬ﻋﺰﻟﺔ ﺑﺎﻟﻘﻠﺐ ﺩﻭﻥ ﺍﻟﺒﺪﻥ‪ :‬ﻭﻫﻲ ﺫﻛ ‪‬ﺮ ﺍ ِ‬
‫‪] z I H G‬ﺍﻟﻨﻮﺭ‪.[٣٧ :‬‬ ‫{‪F E D C B A‬‬
‫ﻭﻫﻲ ﺧﻠﻮﺓ ﺍﻟﻨﻘﺸﺒﻨﺪﻳ‪‬ﺔ‪.‬‬
‫ﲦﺮﺍﺕ ﺍﻟﻌﺰﻟﺔ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﹸﻗﺪ‪‬ﺱ ﺳ ‪‬ﺮﻩ‪:‬‬
‫ﲦﺮﺍﺕ ﺍﻟﻌﺰﻟﺔ ﺍﻟﻈﹼﻔﺮ ﲟﻮﺍﻫﺐ ﺍﳌﻨ‪‬ﺔ ﻭﻫﻲ ﺃﺭﺑﻌﺔ‪:‬‬
‫‪ -١‬ﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ‪ :‬ﻳﻮﻟﺪ ﺍﻹﻧﺴﺎﻥ ﻣﻜﺸﻮﻑ ﺍﻟﻐﻄﺎﺀ‪ ،‬ﻳﺮﻯ ﺍﳌﻼﺋﻜـﺔ ﻭﺍﳉ‪‬ـ ‪‬ﻦ‬
‫ﻭﺃﻧﻮﺍﺭ ﺍﷲ‪ ،‬ﻟﻜﻨﻪ ﹼﳌﺎ ﻳﻬﺘﻢ ﺑﻨﻔﺴﻪ ﻭﻳﻘﺒﻞ ﻋﻠﻰ ﺷﻬﻮﺗﻪ ﺗﺘﺮﺍﻛﻢ ﺍﳊﺠﺐ ﻓﻮﻕ ﻗﻠﺒـﻪ‪،‬‬
‫ﻓﺎﳋﻠﻮﺓ ﺗﻌﻴﺪ ﺍﻹﻧﺴﺎﻥ ﺇﱃ ﺷﻬﻮﺩﻩ‪.‬‬

‫)‪ (١‬ﲣﺮﻳﺞ ﺃﺣﺎﺩﻳﺚ ﺍﻹﺣﻴﺎﺀ )‪ (٤/١‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻷﻭﺳﻂ ﻭﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺸﻌﺐ‪.‬‬

‫‪٥٠‬‬
 ‫‪ -٢‬ﺗﻨ‪‬ﺰﻝ ﺍﻟﺮﲪﺔ‪:‬‬
‫ﺏ ﻟﻠﺮﲪﺎﺕ‪.‬‬‫ﻷﻥ ﺍﻟﺼﻔﺎﺀ ﺟﺬﹼﺍ ‪‬‬
‫‪ -٣‬ﲢﻘﻖ ﺍﶈﺒﺔ‪:‬‬
‫ﺑﺴﺒﺐ ﻛﺜﺮﺓ ﺍ‪‬ﺎﻟﺴﺔ ﻭﻛﺜﺮﺓ ﺫﻛﺮﻩ‪.‬‬
‫ﻭﻣﺜﺎﻟﻪ‪ :‬ﳌﺎ ﻧﺎﺟﻰ ﺍﷲ ﻣﻮﺳﻰ ‪ ‬ﰲ ﺍﻟﻄﻮﺭ ﻭﺃﲰﻌﻪ ﺻﻮﺗﻪ‪ ،‬ﺟ‪‬ﺬﺏ ﻗﻠﺐ ﻣﻮﺳﻰ‬
‫‪ ‬ﺣﱴ ﻃﻠﺐ ﻣﻦ ﺍﷲ ﺭﺅﻳﺘﻪ ﻣﻊ ﺃﻥ ﺍﻟﺮﺅﻳﺎ ﳑﻨﻮﻋﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﻣﻮﺳﻰ ‪ ‬ﻳﻌﻠﻢ‬
‫ﺫﻟﻚ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﺗﻜﺘﻔﻲ ﺑﺎﻟﺬﻛﺮ ﻋﻦ ﺍﻟﻔﻜﺮ ﻭﻻ ﺑﺎﻟﻔﻜﺮ ﻋﻦ ﺍﻟﺬﻛﺮ ﺑﻞ ﻋﻠﻴـﻚ‬
‫‪‬ﻤﺎ ﲨﻴﻌﹰﺎ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃ ﹾﻥ ﻳ‪‬ﻨﻮ‪‬ﺭ ﻗﻠﺒﻚ ﻓﻠﻴﻜﻦ ﻟﻚ ﻭﺭ ‪‬ﺩ ﻣﻦ ﺍﻟﺘﻔﻜﹼﺮ ﺑﻌﻴـﺪﹰﺍ ﻋـﻦ‬
‫ﺍﻟﻨﺎﺱ‪.‬‬

‫*********‬

‫‪٥١‬‬
‫‪ (١٥‬ﺍﻷﻋﻤــﺎﻝُ ﺻــﻮﺭ‪ ‬ﻗﺎﺋﻤـﺔٌ‪ ،‬ﻭﺃﺭﻭﺍﺣﻬــﺎ ﻭﺟــﻮﺩ‪ ‬ﺳـﺮ‪ ‬ﺍﻹﺧــﻼﺹ ﻓﻴﻬــﺎ‪ ،‬ﻣﹶـﻦ‪ ‬ﻋﺒــﺪﻩ‬

‫ﻟﺸﻲﺀ‪ ‬ﻳﺮﺟﻮﻩ ﻣﻨﻪ‪ ،‬ﺃﻭ ﻟﻴﺪﻓﻊ ﺑﻄﺎﻋﺘﻪ ﻭِﺭﺩﹶ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻨﻪ ﻓﻤﺎ ﻗﺎﻡ ﲝﻖ‪ ‬ﺃﻭﺻـﺎﻓﻪ‪ ،‬ﻛﻴـﻒ‬

‫ﺗﻄﻠــﺐ ﺍﻟﻌــﻮﺽ ﻋﻠــﻰ ﻋﻤـﻞٍ ﻫــﻮ ﻣﺘَﺼـﺪ‪‬ﻕٌ ﺑــﻪ ﻋﻠﻴــﻚ؟ ﺃﻡ ﻛﻴــﻒ ﺗﻄﻠـﺐ‪ ‬ﺍﳉــﺰﺍﺀﹶ ﻋﻠــﻰ‬

‫ﺻ‪‬ﺪ‪‬ﻕ‪ ‬ﻫﻮ ﻣﻬ‪‬ﺪﻳﻪ ﺇﻟﻴﻚ؟‪..‬‬

‫ﺹ‪ :‬ﺇﻓﺮﺍﺩ ﺍﻟﻘﻠﺐ ﻟﻌﺒﺎﺩﺓ ﺍﻟ ‪‬ﺮﺏ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﺠﺮﻳﺪ ﺍﻟﻘﻠﺐ ﻣ‪‬ﻦ ﻛ ﹼﻞ ﺍﻟﻌﻼﺋـﻖ‬
‫ﺍﻹﺧﻼ ‪‬‬
‫{ ‪] zt s r q p‬ﺍﻟﺰﻣﺮ‪.[٢ :‬‬ ‫ﺍﻟﻨ‪‬ﻔﺴ‪‬ﻴﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﺍﻟﻌﻼﺋﻖ ﺍﻟﻨ‪‬ﻔﺴ‪‬ﻴﺔ ﻛﺜﲑﺓ ﻣﻨﻬﺎ‪:‬‬
‫‪ -١‬ﻣﻼﺣﻈﺔ ﺍﻟﻨ‪‬ﻔﺲ ﻭﻫﺬﺍ ﻏﺮﻭ ‪‬ﺭ ﻳﻘﺪﺡ ﺑﺎﻟﻌﻤﻞ‪.‬‬
‫ﺐ ﻳﻘﺪﺡ ﺑﺎﻟﻌﻤﻞ‪.‬‬ ‫‪ -٢‬ﻣﻼﺣﻈﺔ ﺍﻟﻌﻤﻞ ﻭﻫﺬﺍ ﻋﺠ ‪‬‬
‫‪ -٣‬ﻣﻼﺣﻈﺔ ﺍﳋﻠﻖ ﻭﻫﺬﺍ ﺭﻳﺎ ٌﺀ ﻳﻘﺪﺡ ﺑﺎﻟﻌﻤﻞ‪.‬‬
‫ﻉ ﻋﺎ ﹴﻝ ﻣﻦ ﺍﻹﺧﻼﺹ ﺇﺫ ﻻ ﻣ‪‬ﻨﺘﻬﻰ ﻟﺪﺭﺟﺎﺕ ﺍﻹﺧﻼﺹ‪.‬‬ ‫ﲤﻴ‪‬ﺰ ﺃﻫﻞ ﺍﻟﺴﻠﻮﻙ ﺑﻨﻮ ﹴ‬
‫ﺏ‪.‬‬
‫ﺏ ﺃﻭ ﺟﺰﺍ ٍﺀ ﻻ ﺇﻧﻜﺎﺭ ﺇﺑﻄﺎ ﹴﻝ ﻭﺇﳕﺎ ﺇﻧﻜﺎﺭ ﺃﺩ ﹴ‬
‫ﻭﺃﻧﻜﺮﻭﺍ ﻋﻠﻰ ‪‬ﻣ ‪‬ﻦ ﻋﺒﺪ ﺍﷲ ﻟﺜﻮﺍ ﹴ‬
‫ﻷ ﹼﻥ ﺍﻹﺧﻼﺹ ﺻﻔﺎ ٌﺀ‪ ،‬ﻭﻟﻠﺼ‪‬ﻔﺎﺀ ﺑﺪﺍﻳ ﹲﺔ ﻭﻻ ‪‬ﺎﻳﺔ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪c b a ` _ ^ ] \ [ Z Y XW V U T S‬‬
‫]ﺍﻟﻨﺤﻞ‪.[ ٦٦ :‬‬ ‫‪zd‬‬
‫ﺃﺣﻮﺍﻝ ﺍﳌﺨﻠﺼﲔ‪:‬‬
‫‪ -١‬ﻣ ‪‬ﻦ ﻳﻌﺒ ‪‬ﺪ ﺍﷲ ﺗﻌﺎﱃ ﳊﻈﻮﻅ ﻧﻔﺴﻪ‪:‬‬
‫ﻓﻬﻮ ﳜﺎﻑ ﻣﻦ ﺍﻟﻨﺎﺭ ﻭﻋﺬﺍ‪‬ﺎ‪ ،‬ﺃﻭ ﻳﻄﻠﺐ ﺍﳉﻨﺔ ﻭﻧﻌﻴﻤﻬﺎ‪ ،‬ﻭﻫﻮ ﺃﺩﱏ ﺍﻟﺪﺭﺟﺎﺕ‪،‬‬

‫‪٥٢‬‬
‫ﺠ ‪‬ﺪ ﷲ ﺗﻌﺎﱃ‪ ...‬ﻭﻛﻞ ﻣﻦ ﱂ ﻳﺪﺧﻞ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﻫﺬﺍ ﺍﳌـﺬﻫﺐ‬ ‫ﻓﻠﻮﻻ ﺍﻟﻨﺎﺭ ﻣﺎ ﺳ‪ ‬ﹺ‬
‫ﻼ‪ ،‬ﻭﺻﺎﺣﺐ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻋﻨﺪ ﺃﺭﺑﺎﺏ ﺍﻟﺴﻠﻮﻙ ﻳﻌﺒﺪ ﻧﻔﺴـﻪ‬ ‫ﺳﻮﺍﺀ ﻛﺎﻥ ﻋﺎﳌﹰﺎ ﺃﻡ ﺟﺎﻫ ﹰ‬
‫ﻻ ﺭﺑﻪ‪.‬‬
‫‪ -٢‬ﻣ ‪‬ﻦ ﻳﻌﺒﺪ ﺍﷲ ﺣ‪‬ﺒﹰﺎ ﻭﺷﻮﻗﹰﺎ ﻭﺃﹸﻧﺴﹰﺎ ﺑﺎﻟﻮﺍﺭﺩﺍﺕ‪:‬‬
‫ﻓﺈﺫﺍ ﻣﺎ ﺣﺼﻞ ﻟﻪ ﺍﻟﻘﺒﺾ ﺿﻌﻔﺖ ﻋﺒﺎﺩﺗﻪ ﻭﺿﺎﻕ ﺻﺪﺭﻩ )ﻭﻫـﻲ ﺃﻋﻠـﻰ ﻣـﻦ‬
‫ﺳﺎﺑﻘﺘﻬﺎ( ﻭﻫﻲ ﻟﻠﺴﺎﺋﺮﻳﻦ ﺩﻭﻥ ﺍﻟﻮﺍﺻﻠﲔ‪.‬‬
‫‪ -٣‬ﻣﻦ ﻳﻌﺒﺪ ﺍﷲ ﺗﻌﺎﱃ ﺃﺩﺍ ًﺀ ﳊﻘﻮﻕ ﺍﻟﻌﺒﻮﺩﻳﺔ‪:‬‬
‫ﻻ ﻟﺸﻲ ٍﺀ ﻳﺮﺟﻮ ‪‬ﻩ ﰲ ﺩﻧﻴﺎ ﺃﻭ ﺁﺧﺮﺓ‪ ،‬ﻭﻫﻮ ﻣﻘﺎ ‪‬ﻡ ﻋﺰﻳ ‪‬ﺰ ﺟـﺪﹰﺍ‪ ،‬ﻭﻫـﻢ ﺍﻟﻌـﺎﺭﻓﻮﻥ‬
‫ﺍﻟﻮﺍﺻﻠﻮﻥ ﺍﻟﺮﺑ‪‬ﺎﻧﻴﻮﻥ‪ ،‬ﻭﻫﻢ ﺍﳌﻘﺼﻮﺩﻭﻥ ﲟﺎ ﻭﺭﺩ‪:‬‬
‫ﺃﻭﺣﻰ ﺍﷲ ﺇﱃ ﺩﺍﻭﺩ‪ :‬ﻳﺎ ﺩﺍﻭﻭﺩ‪ ،‬ﺇ ﱠﻥ ﺃﻭ ‪‬ﺩ ﺍﻷ ﹺﻭ ‪‬ﺩﺍﺀ ﻋﻨﺪﻱ ‪‬ﻣ ‪‬ﻦ ﻋﺒـﺪﱐ ﻟﻐـﲑ‬
‫ﻧﻮﺍ ﹴﻝ‪ ،‬ﻭﺇﳕﺎ ﻟﻴﻌﻄﻲ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﺣﻘﻬﺎ‪.‬‬
‫ﻭﺭﺩ ﻋﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ :‬ﻻ ﻳﻜﻦ ﺃﺣﺪﻛﻢ ﻛﺎﻟﻌﺒﺪ ﺍﻟﺴﻮﺀ‪ :‬ﺇﻥ ﺧﺎﻑ ﻋﻤﻞ‪ ،‬ﻭﻻ‬
‫ﻂ ﺍﻷﺟﺮﺓ ﱂ ﻳﻌﻤﻞ‪.‬‬ ‫ﻛﺎﻷﺟﲑ ﺍﻟﺴﻮﺀ‪ :‬ﺇﻥ ﱂ ﻳ‪‬ﻌ ﹶ‬
‫ﻭﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪ ‬ﳝﺪﺡ ﺻﻬﻴﺒﹰﺎ ﺍﻟﺮﻭﻣﻲ‪:‬‬
‫ﻒ ﺍﷲ ﱂ ﻳﻌﺼ‪‬ﻪ!((‬ ‫))ﻧﹺﻌﻢ ﺍﻟﻌﺒﺪ ﺻﻬﻴﺐ‪ ،‬ﻟﻮ ﱂ ﳜ ‪‬‬
‫ﻗﻠﺖ‪ :‬ﻻ ﺗﻌﺎﺭﺽ ﺑﲔ ﻣﺎ ﻧﻘﻮﻝ ﻭﺑﲔ ﺗﺮﻏﻴﺐ ﺍﻟﻘﺮﺁﻥ ﺑﺎﳉﻨﺔ ﻭﺗﺮﻫﻴﺒﻪ ﻣﻦ ﺍﻟﻨـﺎﺭ‬
‫ﻭﻟﻘﺪ ﺫﻛﺮ ﺍﷲ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ ﰲ ﺍﻟﻘﺮﺁﻥ ﻟﻴﺴﻮﻕ ﺍﻟﻐﺎﻓﻠﲔ ﺇﻟﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺗﺎﺑﻮﺍ ﻭﺃﻧـﺎﺑﻮﺍ‬
‫ﻭﻋﺮﻓﻮﺍ ﺭ‪‬ﻢ ﻃﻠﺒﻮﺍ ﻣﻮﻻﻫﻢ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺣﻴﻨﻤﺎ ﺧﻴ‪‬ﺮﻩ ﺟﱪﻳﻞ ﻗﺒﻴﻞ ﺍﳌﻮﺕ‪:‬‬
‫)‪(١‬‬
‫»ﻭﺃﳊﻘﲏ ﺑﺎﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ«‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﺏ ﻓﻀﻞ ﻋﺎﺋﺸﺔ )‪.(٢٤٤٤‬‬
‫‪٥٣‬‬
‫ﻭﻛﺎﻥ ﻳﻘﻮﻝ ‪ ‬ﻟﻌﺎﺋﺸﺔ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﺟﻮﺍﺑﹰﺎ ﻋﻦ ﻋﻠﹼﺔ ﻛﺜﺮﺓ ﺗﻌﺒﺪﻩ ﺭﻏﻢ ﻣﻐﻔـﺮﺓ‬
‫)‪(١‬‬
‫ﺍﷲ ﻟﻪ‪» :‬ﺃﻓﻼ ﺃﻛﻮﻥ ﻋﺒﺪﹰﺍ ﺷﻜﻮﺭﺍً؟«‪.‬‬
‫ﻛﻴﻒ ﻧﻜﻮﻥ ﳐﻠﺼﲔ‪:‬‬
‫ﺹ ﻟﻠﻌﻠﻤﺎﺀ ﻏﲑ ﺍﻟﺴ‪‬ﺎﻟﻜﲔ‪:‬‬
‫ﺃ‪ -‬ﺑﺪﺍﻳﺔ ﺍﻹﺧﻼ ﹺ‬
‫ﻭﻫﻮ ﺃﻥ ‪‬ﻳﺨﺮﺟﻮﺍ ﻣﻌﺎﻣﻠﺔ ﺍﳋﻠﻖ ‪‬ﻣ ‪‬ﻦ ﺍﻟﺒﲔ ﻭﺗﺘﻌﻠﹼﻖ ﻗﻠﻮ‪‬ﻢ ﺑﻌﻄﺎﺀ ﺍﷲ ﰲ ﺍﻵﺧﺮﺓ‪،‬‬
‫ﻳﻌﻤﻠﻮﻥ ﷲ ﻭﻳﻨﻈﺮﻭﻥ ﺑﻘﻠﻮ‪‬ﻢ ﺇﱃ ﺛﻮﺍﺑﻪ ﻭﺟﺰﺍﺋﻪ‪ ...‬ﻋﻼﻣﺘﻪ ﺭﺅﻳﺘﻬﻢ ﻣﻮﺕ ﺍﳋﻠﻖ‪.‬‬
‫ﺹ ﻟﻠﻌﺎﺭﻓﲔ‪:‬‬
‫ﺑـ‪ -‬ﺎﻳﺔ ﺍﻹﺧﻼ ﹺ‬
‫ﻭﻫﻮ ﺇﺧﺮﺍﺝ ﺍﳊﻈﻮﻅ ﺍﻟﺪﻧﻴﻮﻳﺔ ﻭﺍﻷﺧﺮﻭﻳﺔ ﺑﺎﻟﻜﻠﻴﺔ ﻓﻼ ﺭﺅﻳﺔ ﺇﻻ ﷲ‪ ،‬ﻓﺈ‪‬ﻢ ﳌﹼـﺎ‬
‫ﺫﻛﺮﻭﺍ ﺍﷲ ﻭﻓﻨﻴﺖ ﻧﻔﻮﺳﻬﻢ ﻭﺗﻌﺒ‪‬ﺪﻭﺍ ﺍﷲ ﺣﱴ ﻓﻨﻴﺖ ﺃﺟﺴﺎﺩﻫﻢ ﻋﺮﻓـﻮﺍ ﺍﷲ ﺣـ ‪‬ﻖ‬
‫ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻓﻜﺸﻒ ﳍﻢ ﺃﻥ ﻣﺎ ﻫﻢ ﻓﻴﻪ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻣﺎ ﻫﻮ ﺇﻻ ﺑﺘﻮﻓﻴـﻖ ﺍﷲ‬
‫ﻝ‪ ،‬ﻓﻌﺒﺪﻭﻩ ﺷﻜﺮﹰﺍ ﻋﻠﻰ ﺗﻮﻓﻴﻘـﻪ‪،‬‬
‫ﻭﺇﻋﺎﻧﺘﻪ‪ ،‬ﻓﺎﺳﺘﺤﻴﻮﺍ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻌﺒﺪﻭﻩ ﻟﻨﻮﺍ ﹴ‬
‫ﻭﻋﻼﻣﺘﻪ ﻣﻮﺕ ﺍﻟﻨﻔﺲ‪.‬‬
‫ﺟـ‪ -‬ﺍﻟﻼ‪‬ﺎﻳﺔ ﻟﻺﺧﻼﺹ‪:‬‬
‫ﺇﺧﻼﺹ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﺮﻑ ﻛﻨﻪ ﺇﺧﻼﺻﻬﻢ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺮﺹ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ﰲ ﺃﻋﻤﺎﻟﻚ ﺃﻛﺜﺮ ﻣﻦ ﺣﺮﺻـﻚ ﻋﻠـﻰ‬
‫ﻚ‬
‫ﺃﻧﻔﺎﺳﻚ‪ ،‬ﻭﺍﺣﺬﺭ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﺃ ﹾﻥ ﺗﻄﻠﺐ ﻋﻠﻰ ﻋﻤﻠﻚ ‪‬ﻋﻮ‪‬ﺿﹰﺎ ﻭﻋﻠﻰ ﺇﺧﻼﺻـ ‪‬‬
‫ﺃﺟﺮﹰﺍ‪ ،‬ﻓﺈ ﹾﻥ ﻓﻌﻠﺖ ﺳﻘﻄﺖ ﺩﺭﺟﺘﻚ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﻭﺭﺟﻌﺖ ﲞﺴﺮﺍ ‪‬ﻥ ﻣﺒﲔ‪ .‬‬

‫)‪ (١‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪.(٤٥٥٦‬‬

‫‪٥٤‬‬
 ‫‪ (١٦‬ﺍﺩﻓ‪‬ﻦ‪ ‬ﻭﺟﻮﺩﻙ ﰲ ﺃﺭﺽ ﺍﳋُﻤﻮﻝ‪ ،‬ﻓﻤﺎ �ﺒﺖ ﳑ‪‬ﺎ ﱂ ﻳ‪‬ﺪﻓَﻦ ﻻ ﻳﹶﺘﻢ‪� ‬ﺘﺎﺟﻪ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪ª © ¨ § ¦ ¥ ¤ £ ¢ ¡  { :‬‬
‫]ﺍﻟﺰﻣﺮ‪.[٦٥ :‬‬ ‫« ¬ ®‪z‬‬
‫ﺍﳋﻤﻮﻝ‪ :‬ﺿﺪ ﺍﻟﻈﻬﻮﺭ ﻭﺃﻗﺮﺏ ﻹﺧﻼﺹ ﺍﻟﻌﻤﻞ ﺇﱃ ﺍﷲ‪.‬‬
‫ﻭﺍﻟﻈﻬﻮﺭ‪ :‬ﺃﻗﺮﺏ ﻟﺒﻄﻼﻥ ﺍﻷﻋﻤﺎﻝ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻈﻬﻮﺭ ﻳﻘﺴﻢ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻟﻜ ‪‬ﻦ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﳌﻦ ﺃﻇﻬﺮ ﻧﻔﺴـﻪ ﺩﻭﻥ ﺇﺫﻥ‬
‫ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻓﺈ ﹾﻥ ﹸﺃﺫﻥ ﻟﻪ ﻓﻼ ﺧﻮﻑ ﻋﻠﻴﻪ‪ ،‬ﻟﻜﻦ ﺍﺣﺬﺭ ﺃ‪‬ﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﺧﻄﻮﺭﺓ ﺍﳋﻤـﻮﻝ‬
‫ﻭﻫﻮ ﺇﻋﺠﺎﺑﻚ ﺑﻨﻔﺴﻚ ﻭﺍﻟﻈﻦ ‪‬ﺎ ﺍﻹﺧﻼﺹ ﻓﺘﻘﻊ ﰲ ﺍﶈﻈﻮﺭ‪.‬‬
‫ﺐ ﺍﳋﻔﺎﺀ ﻓﻬ‪‬ﻮ ﻋﺒﺪ‬
‫ﺐ ﺍﻟﻈﹼﻬﻮﺭ ﻓﻬﻮ ﻋﺒﺪ ﺍﻟ ﹼﻈﻬﻮﺭ‪ ،‬ﻭﻣﻦ ﺃﺣ ‪‬‬ ‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪ :‬ﻣﻦ ﺃﺣ ‪‬‬
‫ﺐ ﺍﷲ ﻛﺎﻧﺎ ﻋﻨﺪﻩ ﺳﻮﺍﺀ‪.‬‬
‫ﺍﳋﻔﺎﺀ‪ ،‬ﻭﻣ‪‬ﻦ ﺃﺣ ‪‬‬
‫ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﻻ ﺑﺪ ﻟﻠﻤﺮﻳﺪ ﻣﻦ ﺇﺧﻔﺎﺀ ﻧﻔﺴﻪ ﻭﺇﺧﻔﺎﺀ ﺃﻋﻤﺎﻟﻪ ﻛﺄ‪‬ﺎ ﻣﺪﻓﻮﻧﺔ ﲢـﺖ‬
‫ﺍﻷﺭﺽ ﺣﱴ ﻳﺘﻤ ﹼﻜﻦ ﺍﻹﺧﻼﺹ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﲤ ﹼﻜﻦ ﻇﻬﺮ ﺩﻭﻥ ﺧﻄﺮ‪ ،‬ﺃﻣ‪‬ﺎ ﺇﻥ ﻇﻬﺮ‬
‫ﻗﺒﻞ ﺍﻟ‪‬ﻨﻀﻮﺝ ﻭﻗﻊ ﰲ ﺧﻄﺮ ﺍﻟﻈﻬﻮﺭ ﻓﺎﻧﻄﻔﺄ ﻧﻮ ‪‬ﺭ ‪‬ﻩ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻣﺜﺎﻟﻪ ﻣﺎ ﻧﺮﺍﻩ ﺍﻟﻴﻮﻡ ﻣﻦ ﺍﻟﺪﻋﺎﺓ ﻳﺒﺪﺅﻭﻥ ﺑﺈﺧﻼﺹ‪ ،‬ﺇﻻ ﺃ‪‬ـﻢ ﻳﻈﻬـﺮﻭﻥ‬
‫ﻭﻳ‪‬ﺸﻬﺮﻭﻥ ﻗﺒﻞ ﻧﻀﻮﺟﻬﻢ ﻓﻴﻨﻄ ‪‬ﻔ ﹸﺊ ﻧﻮ ‪‬ﺭﻫ‪‬ﻢ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺑﺪﺃ ﻛﻤﺎ ﺗﺒﺪﺃ ﺍﻟﺒﺬﺭﺓ ﺑﻌﻴﺪﹰﺍ ﻋﻦ ﺍﻷﻧﻈـﺎﺭ‪ ،‬ﺣـﱴ ﺇﺫﺍ ‪‬ﻧﻀ‪‬ـ ‪‬‬
‫ﺠﺖ‬
‫ﺑﺬﺭﺗﻚ ﺧﺮﺟﺖ ﻭﺃﻧﺒﺘﺖ ﻣﻦ ﻛﻞ ﺯﻭﺝ ‪‬ﻴﺞ‪.‬‬

‫‪٥٥‬‬
‫‪ (١٧‬ﻛﻴﻒ ﻳ‪‬ﺸﺮﻕ ﻗﻠﺐ‪ ‬ﺻﻮﺭ ﺍﻷﻛﻮﺍﻥ ﻣﻨﻄﺒﻌﺔٌ ﰲ ﻣﺮﺁﺗﻪ؟ ﺃَﻡ ﻛﻴـﻒ ﻳﺮﺣـﻞ ﺇﱃ ﺍ‪‬‬

‫ﻭﻫﻮ ﻣﻜﺒ‪‬ﻞٌ ﺑﺸﻬﻮﺍﺗﻪ؟ ﺃﻡ ﻛﻴـﻒ ﻳﻄﻤـﻊ ﺃﻥ ﻳـﺪﺧﻞ ﺣﻀـﺮﺓ ﺭﺑ‪‬ـﻪ ﻭﻫـﻮ ﱂ ﻳﺘﻄﻬ‪‬ـﺮ ﻣ‪‬ـﻦ‬

‫ﺟﻨﺎﺑﺔ ﻏﻔﻼﺗﻪ؟ ﺃﻡ ﻛﻴﻒ ﻳﺮﺟﻮ ﺃﻥ ﻳﻔﻬﻢ ﺩﻗﺎﺋﻖ ﺍﻷﺳﺮﺍﺭ ﻭﻫﻮ ﱂ ﻳﺘﺐ‪ ‬ﻣ‪‬ﻦ ﻫﻔﻮﺍﺗﻪ؟‬
‫ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﺍﻧﻄﺒﺎﻉ ﺍﳌﻌﺮﻓﺔ ﰲ ﻣﺮﺁﺓ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟـﻚ ﻧﺘﻴﺠـﺔ‬
‫ﻟﺼﻔﺎﺀ ﺍﻟﻘﻠﺐ ﻭﹶﻟ ‪‬ﻤ ‪‬ﻌﺎﻧﻪ ﻭﺍﻧﺼﻘﺎﻟﻪ‪ ،‬ﻓﺎﳌﺮﻳﺪ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﻳﺴﻌﻰ ﺣﺜﻴﺜﹰﺎ ﻟﺘﺼﻔﻴﺔ ﻗﻠﺒـﻪ‬
‫ﻭﺻﻘﻠﻪ ﺣﱴ ﻳ‪ ‬ﻬﻴ‪‬ﺄ ﻻﻧﻌﻜﺎﺱ ﺃﻧﻮﺍﺭ ﺍﳌﻌﺮﻓﺔ ﻓﻴﻪ‪.‬‬
‫ﷲ ﺍﻟﻘﻠﺐ ﰲ ﺍﻹﻧﺴﺎﻥ ﻛﺎﳌﺮﺁﺓ ﻳﻨﻌﻜﺲ ﻓﻴﻬﺎ ﻛﻞﱡ ﻣﺎ ﻳﺘﻮﺟ‪‬ﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﺑﻘﺪﺭ‬ ‫ﻭﺟﻌﻞ ﺍ ُ‬
‫ﺐ ﺃﻥ ‪‬ﻳﺸﺮﻕ‬‫ﺻﻔﺎﺀ ﻫﺬﻩ ﺍﳌﺮﺁﺓ ﻳﺘﻤ ﹼﻜﻦ ﺍﳌﻨﻌﻜﺲ ﻓﻴﻬﺎ ﻭﻳﻨﻄﺒﻊ‪ ،‬ﻟﺬﻟﻚ ﻻ ﳝﻜﻦ ﻟﻘﻠ ﹴ‬
‫ﺑﻨﻮﺭ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺗﻨﻌﻜﺲ ﻓﻴﻪ ﺃﻧﻮﺍﺭ ﺍﳌﻌﺮﻓﺔ ﺇ ﹼﻻ ﺇﺫﺍ ﺗﻮﺟ‪‬ﻪ ﺑﻘﻠﺒﻪ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺍﺟﺘﻨـﺐ‬
‫ﺍﻟﻨ‪‬ﻈﺮ ﺇﱃ ﺻﻮﺭ ﺍﻷﻛﻮﺍﻥ ﺑﺈﻋﺠﺎﺏ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺗﺘﺮﺍﻛﻢ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻓﺘﺠﻌﻞ ﻋﻠﻴﻪ ﺣﺠﺎﺑﹰﺎ‬
‫ﺏ ﻭﺗﻌﻠﹼـ ﹴﻖ‬
‫ﳝﻨﻊ ﺍﻧﻌﻜﺎﺱ ﺃﻧﻮﺍﺭ ﺍﷲ ﻓﻴﻪ‪ ،‬ﻭﺍﻟﻨﻈﺮﺓ ﺍﳌﺬﻣﻮﻣﺔ ﺇﳕﺎ ﻫﻲ ﺍﻟﻨﻈﺮﺓ ﺑﺈﻋﺠـﺎ ﹴ‬
‫ﺏ ﻭﻻ ﺗﻌﹼﻠ ﹴﻖ ﻭﻛﺎﻧﺖ ﺍﻟﻨﻈﺮﺓ ﺍﻷﻭﱃ ﺩﻭﻥ ﺍﻟﺜﺎﻧﻴـﺔ‬ ‫ﻭﺩﻭﺍﻡ‪ ،‬ﺃﻣﺎ ﺇ ﹾﻥ ﻛﺎﻧﺖ ﺑﻼ ﺇﻋﺠﺎ ﹴ‬
‫ﻓﺈ‪‬ﺎ ﻻ ﺗﻨﻄﺒﻊ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻟﺬﻟﻚ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﻳﺎ ﻋﻠ ‪‬ﻲ‪ ،‬ﻻ ﺗﺘﺒﻊ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻨﻈﺮﺓ ﻓﺈﻥ ﻟﻚ ﺍﻷﻭﱃ ﻭﻟﻴﺴﺖ ﻟﻚ ﺍﻵﺧﺮﺓ«‬
‫ﳊﻤﻴـﺔ‬‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﻟﺼﻮﺭ ﰲ ﺍﳊﻜﻤﺔ ﻫﻲ ﺍﻟﺼﻮﺭ ﺍﻟﻜﻮﻧﻴﺔ ﻋﻤﻮﻣﹰﺎ‪ ،‬ﻛﻤﺎ ﺃﻥ ﻫﺬﻩ ﺍ ‪‬‬
‫ﺗﻜﻮﻥ ﰲ ﺑﺪﺍﻳﺔ ﺍﻟﺴﻠﻮﻙ ﺃﻣﺎ ﺍﳌﺘﻤﻜﻦ ﻓﺈﻧﻪ ﳜﺘﺎﺭ ﻣﻦ ﺍﻟﺼﻮﺭ ﻣﺎ ﺷﺎﺀ ﻭﻳﻄﺮﺩ ﻣﺎ ﺷﺎﺀ‪،‬‬
‫ﻓﻴﺨﺘﺎﺭ ﺻﻮﺭﺓ ﺍﻟﺸﻴﺦ ﻓﻴﺤﻔﻈﻬﺎ ﰲ ﻗﻠﺒﻪ ﻭﻳﻄﺮﺩ ﺻﻮﺭﹰﺍ ﻻ ﺗﻨﻔﻊ ﻭﻻ ﺗﺄﰐ ﲞﲑ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٢٣٠٤١‬‬

‫‪٥٦‬‬
‫ﻭﺍﳌﺮﻳﺪ ﺃﺛﻨﺎﺀ ﺟﻠﺴﺔ ﺍﻟﺬﻛﺮ ﻳﺸﻌﺮ ﺑﺬﻟﻚ ﻓﲑﻯ ﻛﻞ ﺍﻟﺼ‪‬ﻮﺭ ﺍﻟﱵ ﺗﻮﺟ‪‬ﻪ ﺇﻟﻴﻬﺎ ﺑﻘﻠﺒﻪ‬
‫ﺥ‬
‫ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﺍﻧﻌﻜﺴﺖ ﻓﻴﻪ ﺻﻮﺭ ﹰﺓ ﺗﻠﻮ ﺻـﻮﺭﺓ‪ ،‬ﻟـﺬﻟﻚ ﺃﻭﺻـﻰ ﺍﻟﺸ‪‬ـﻴﻮ ‪‬‬
‫ﺍﻟﻨﻘﺸﺒﻨﺪ‪‬ﻳﻮﻥ ﺍﳌﺮﻳﺪ ﺃﻥ ﻳﻨﻈﺮ ﺇﱃ ﻗﺪﻣﻴﻪ ﺩﻭﻥ ﺻﻮﺭ ﺍﻟﻜﻮﻥ ﰲ ﺍﻟﺒﺪﺍﻳﺎﺕ ‪‬ﺣﺘ‪‬ﻰ ‪‬ﻳ‪‬ﺘﻤ‪‬ﻜﻦ‬
‫ﰲ ﺍﻟﻄﱠﺮﻳﻖ‪ ،‬ﻋ‪‬ﻨﺪ‪‬ﻫﺎ ﻻ ﻳ‪‬ﺸ ‪‬ﻐﻠﹸﻪ‪ ‬ﻋﻦ ﺍﷲ ﺷﺎﻏ‪‬ﻞ ﻭﲰ‪‬ﻮﺍ ﺫﻟﻚ ﺍﻟﺴﻠﻮﻙ )ﻧﻈﺮ ﺑﺮﻗﺪﻡ(‪.‬‬
‫ﺍﻟﺸﻬﻮﺍﺕ‪ :‬ﺟﺬﺑﺎﺕ ﺃﺭﺿﻴﺔ ﺗﺮﺍﺑﻴﺔ ﲡﺬﺏ ﺭﻭﺡ ﺍﳌﺮﻳﺪ ﺇﱃ ﺃﺳﻔﻞ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ } ~  ¡ ‪] z ¤£ ¢‬ﺍﻷﻋﺮﺍﻑ‪[١٧٦ :‬‬
‫‪D‬‬

‫ﻣﺜﻞ ﺍﳌﺮﻳﺪ ﺍﳌﻜﺒﻞ ﺑﺸﻬﻮﺍﺗﻪ ﻛﻤﺜﻞ ﺍﳌﻨﻄﺎﺩ ﺍﳌﻮﺛﻖ ﺇﱃ ﺍﻷﺭﺽ ﺑﺄﻭﺗﺎﺩ ﻫﻮ ﻳﺮﻳـﺪ‬
‫ﺍﻟﻄﲑﺍﻥ ﻭﺍﻟﻌﺮﻭﺝ‪ ،‬ﻭﺍﻷﻭﺗﺎﺩ ﺗﺜ‪‬ﺒﺘﻪ ﺇﱃ ﺍﻷﺭﺽ‪ ،‬ﻓﻼ ﻋﺮﻭﺝ ﺣـﱴ ﻳﻘﻄـﻊ ﺍﳊﺒـﺎﻝ‬
‫ﺍﳌﻮﺗﺪﺓ‪.‬‬
‫ﺭﺣﻴﻞ ﺍﳌﺮﻳﺪ ﻳﻜﻮﻥ‪:‬‬
‫‪ -١‬ﻣﻦ ﺍﻟﻔﺘﻮﺭ ﺇﱃ ﺍﳍﻤﺔ‪.‬‬
‫‪ -٢‬ﻭﻣﻦ ﺷﻬﻮﺩ ﺍﻟﻜﻮﻥ ﺇﱃ ﺷﻬﻮﺩ ﺍ ﹸﳌ ﹶﻜﻮ‪‬ﻥ‪.‬‬
‫ﺴﺒ‪‬ﺐ‪.‬‬ ‫‪ -٣‬ﻭﻣﻦ ﺭﺅﻳﺔ ﺍﻷﺳﺒﺎﺏ ﺇﹺﱃ ﺍ ﹸﳌ ‪‬‬
‫‪ -٤‬ﻭﻣﻦ ﺍﻟﻐﻔﻠﺔ ﺇﱃ ﺍﻟﻴﻘﻈﺔ‪.‬‬
‫ﺸﻬﻮﺍﺕ ﻣﺎﻧ ‪‬ﻊ ﻟ ‪‬ﻪ ﻋﻦ ﺍﳍﻤ‪‬ﺔ ﻭﺍﻟﻨ‪‬ﻈﺮ ﺍﻟﺴ‪‬ﺪﻳﺪ ﻻﺷﺘﻐﺎﻟﻪ ‪‬ﺎ‪ ،‬ﻓﻬـﻲ‬ ‫ﻓﺘ ‪‬ﻌﻠﱡ ‪‬ﻖ ﺍﻟﻘﻠﺐ ﺑﺎﻟ ‪‬‬
‫ﺃﹶﻛﺜﺮ ﻣﺎ ﻳﺜ‪‬ﺒﻂ ﻗﻠﺐ ﺍﳌﺮﻳﺪ ﰲ ﺳﻠﻮﻛﻪ‪.‬‬
‫ﺍﻟﺪ‪‬ﺧﻮﻝ ﺇﱃ ﺣﻀﺮﺓ ﺍﷲ ﺃﻱ ﺣﻀﻮﺭ ﺍﻟﻘﻠﺐ ﺍﻟﺪ‪‬ﺍﺋﻢ ﻣﻊ ﺍﷲ ﻭﻫﻮ ﻃﻬﺎﺭﺓ‪ ،‬ﻭﺍﻟﻐﻔﻠﺔ‬
‫ﺲ؟!‬
‫ﻋﻦ ﺍﷲ ﳒﺎﺳﺔ‪ ،‬ﻓﻜﻴﻒ ﻳﺪﺧﻞ ﺫﻛﺮ ﺍﷲ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻭﻫﻮ ﳒ ‪‬‬
‫ﻓﺄ ‪‬ﻭ ﹰﻻ ﺍﻟﺘﺰﻛﻴﺔ ﹼﰒ ﺍﻟﺘﺤﻠﻴﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫]ﺍﻷﻋﻠﻰ‪.[١٥ - ١٤ :‬‬ ‫{‪z Ú Ù Ø × Ö Õ Ô Ó Ò Ñ‬‬

‫‪٥٧‬‬
‫ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴ‪‬ﺔ‪ :‬ﻫﻲ ﺣﻘﺎﺋﻖ ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻓﻤﻌﺮﻓﺔ ﺍﻷﺳﺮﺍﺭ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﳊﻘـﺎﺋﻖ‬
‫ﻓﺘﺮﻯ ﻛﻞ ﺷﻲﺀ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻪ ﺑﻼ ﺧﺪﺍﻉ‪ ،‬ﻭﻣﻦ ﺍﻷﺳﺮﺍﺭ ﺍﻹﳍﻴﺔ ﺍﻟﻌﻠـﻮﻡ ﺍﻟﻠﺪﻧﻴ‪‬ـﺔ‪،‬‬
‫ﻭﺍﻷﺳﺮﺍﺭ ﻟﻴﺴﺖ ﻣﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺘﻜﻠﻴﻒ ﻟﺘﻌﺜﺮ ﻣﻌﺮﻓﺘﻬﺎ ﺑﻞ ﻫﻲ ﻣﻦ ﻗﺒﻴﻞ ﺍﻟﺘﺸﺮﻳﻒ‪.‬‬
‫ﺍﳍﻔﻮﺍﺕ‪ :‬ﻫﻲ ﺍﻟﺴﻘﻄﺎﺕ‪.‬‬
‫ﻓﻤﻦ ﺃﺭﺍﺩ ﺃ ﹾﻥ ﻳ‪‬ﻔﺎﺽ ﻋﻠﻰ ﻗﻠﺒﻪ ﻣﻦ ﺍﳌﻌﺎﺭﻑ ﺍﻹ ‪‬ﳍﻴ‪‬ﺔ ﻭﺍﻷﺳﺮﺍﺭ ﺍﻟﺼ‪‬ﻤﺪﺍﻧﻴ‪‬ﺔ ﻓﻌﻠﻴﻪ ﺃﻥ‬
‫ﻳﻜﻮﻥ ﻋﻠﻰ ﲤﺎﻡ ﺍﻟﻄﹼﻬﺎﺭﺓ ﻭﺍﻟ‪‬ﻨﻘﺎﺀ‪.‬‬
‫ﻳﻘﻮﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺪﺍﺭﺍﱐ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﺇﺫﺍ ﺍﻋﺘﺎﺩﺕ ﺍﻟﻨﻔﻮﺱ ﺗﺮﻙ ﺍﻵﺛﺎﻡ ﺟﺎﻟﺖ ﰲ ﺍﳌﻠﻜﻮﺕ ﻭﺭﺟﻌـﺖ ﺇﱃ ﺻـﺎﺣﺒﻬﺎ‬
‫ﺑﻄﺮﺍﺋﻒ ﺍﳊﻜﻤﺔ ﻣﻦ ﻏﲑ ﺃ ﹾﻥ ﻳﺆﺩﻱ ﺇﻟﻴﻬﺎ ﻋﺎﱂ ﻋﻠﻤﹰﺎ((‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻟﻴﻜﻦ ﺳﻠﻮﻛﻚ ﺟﺎ ‪‬ﺩﹰﺍ‪ ،‬ﻓﻼ ﺗﻜﺘﻔﻲ ﺑﺎﻻﻧﺘﺴﺎﺏ ﻋﻦ ﺍﻟﺘﺤﻘﻖ ﲝﻘﺎﺋﻖ‬
‫ﺍﻟﻄﺮﻳﻖ‪.‬‬

‫*********‬

‫‪٥٨‬‬
‫‪ (١٨‬ﻣﺎ ﺗﺮﻙ ﻣ‪‬ﻦﹶ ﺍﳉﻬﻞ ﺷﻴﺌﺎً ﻣﹶـﻦ‪ ‬ﺃﺭﺍﺩ ﺃﻥ‪ ‬ﻳ‪‬ﺤ‪‬ـﺪ‪‬ﺙ ﰲ ﺍﻟﻮﻗـﺖ ﻏـﲑ ﻣـﺎ ﺃﻇﻬـﺮﻩ ﺍ‪ُ‬‬

‫ﻓﻴــﻪ‪ ،‬ﻓــﻼ ﺗﻄﻠُ ـﺐ‪ ‬ﻣﻨــﻪ ﺃﻥ‪ ‬ﻳ‪‬ﺨﺮﺟــﻚ ﻣ‪ ‬ـﻦ ﺣﺎﻟ ـﺔ‪ ‬ﻟ‪‬ﻴﺴــﺘﻌﻤﻠﻚ ﻓﻴﻤــﺎ ﺳــﻮﺍﻫﺎ‪ ،‬ﻓﻠــﻮ ﺃﺭﺍﺩ‬

‫ﻻﺳﺘَﻌﻤﻠﻚ ﻣ‪‬ﻦ‪ ‬ﻏﲑ ﺇﺧﺮﺍﺝ‪..‬‬

‫ﹺﺇﻥﱠ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ ‪ ‬ﻛﻠﻪ ﺁﺩﺍﺏ‪ ،‬ﻭﺍﻻﺭﺗﻘﺎﺀ ﰲ ﺍﻟﻄﺮﻳﻖ ﻫﻮ ﲝﺴـﺐ ﺍﺭﺗﻘـﺎﺀ‬
‫ﺍﻷﺩﺏ‪ ،‬ﻭﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﳌﺮﻳﺪ ﺃﺩﺑﹰﺎ ﰲ ﻣﻌﺎﻣﻠﺘﻪ ﻣﻊ ﺍﷲ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩ ﻗﺮﺑﹰﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪،‬‬
‫ﻭﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ﻳﻘﺘﻀﻲ ﺍﻟﺮﺿﺎ ﺑﻘﺴﻤﺔ ﺍﷲ‪.‬‬
‫ﻓﻤﻦ ﻗ ‪‬ﺪﺭ ﻭﻗﺴﻢ ﺍﷲ ﻟﻪ ﻣﻘﺎﻣﹰﺎ ﺃﻗﺎﻣﻪ ﻓﻴﻪ ﻓﺎﻷﺩﺏ ﺃﻟﹼﺎ ﻳﻄﻠﺐ ﺃ ﹾﻥ ﳜﺮﺝ ﻣﻨﻪ ﺣـﱴ‬
‫ﻳﻜﻮﻥ ﺍﷲ ﻫﻮ ﺍﻟﱠﺬﻱ ﺃﺧﺮﺟﻪ ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻄﻠﺐ ﺃﻥ ﻳﺪﺧﻞ ﻏـﲑﻩ ﺣـﱴ ﻳﺘـﻮﱃ ﺍﷲ‬
‫ﺇﺩﺧﺎﻟﻪ‪.‬‬
‫ﻭﺍﻟﻌﻠﹼﺔ ﰲ ﻋﺪﻡ ﺍﻟﻄﻠﺐ ﻫﻮ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻋﻠﻢ ﲟﺎ ﻳﻠﻴﻖ ﺑﻚ ﻭﻳﻨﺎﺳﺒﻚ ﻣﻦ ﻣﻘﺎﻡ‪،‬‬
‫ﻭﺇﻧ‪‬ﻚ ﺣﻴﻨﻤﺎ ﺗﺴﺘﺄﻫﻞ ﺍﳌﻘﺎﻡ ﺍﻷﻋﻠﻰ ﻟﻦ ﻳﺆﺧ‪‬ﺮ ﺍﷲ ﺗﺮﻗﻴﺘﻚ‪.‬‬
‫ﻟﻜﻦ ﻫﺬﺍ ﻻ ﻳ‪‬ﻌﲏ ﺍﻻﺳﺘﻘﺮﺍﺭ ﲟﻘﺎﻡ ﺍﻹﳝﺎﻥ ﺍﻷﺩﱏ‪ ،‬ﺑﻞ ﺩﺍﺋﻤﹰﺎ ﻳﻄﻠﺐ ﺍﳌﻘﺎﻡ ﺍﻷﻋﻠﻰ‬
‫ﻼ ﻭﻃﻠﺒﹰﺎ ﻟﺴﺎﻧ‪‬ﻴﹰﺎ ﻣﻊ ﺭﺿﺎﺋﻪ ﲟﺎ ﺃﻗﺎﻣﻪ ﺍﷲ ﻓﻴﻪ‪.‬‬
‫ﺳﻠﻮﻛﹰﺎ ﻭﻋﻤ ﹰ‬
‫ﻭﻟﻴﻌﻠﻢ ﺍﳌﺮﻳﺪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺮﻗﱢﻲ ﺍﳌﺮﻳﺪ ﲝﺴﺐ ﺍﺳﺘﻌﺪﺍﺩﻩ ﻭﺃﻋﻤﺎﻟﻪ ﻭﺳﻠﻮﻛﻪ‪ ،‬ﻓﻤﺎ‬
‫ﻋﻠﻰ ﺍﳌﺮﻳﺪ ﺇ ﹼﻻ ﺍﻟﺼﺪﻕ ﻓﻴﻤﺎ ﺃﻗﺎﻣﻪ ﺍﷲ ﻓﻴﻪ‪ ،‬ﰒ ﻳﻨﻘﻠﻪ ﺍﷲ ﺇﱃ ﻣﻘﺎﻡ ﺃﻋﻠﻰ ﰲ ﺍﻟﻮﻗـﺖ‬
‫ﺍﻟﺬﻱ ﻳﺮﺍﻩ‪.‬‬
‫ﻗﺎﻝ ﺗﻌـﺎﱃ‪J I H G F E D C B A{ :‬‬
‫‪] zN M L K‬ﺍﻷﻋﺮﺍﻑ‪.[١٤٤ :‬‬

‫‪٥٩‬‬
‫ﻭ ‪‬ﻣ ‪‬ﻦ ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ﺃ ﹾﻥ ﺗﻘ ‪‬ﺮ ﺍﻷﺷﻴﺎﺀ ﰲ ﳏﻠﻬﺎ‪ ،‬ﻓﺎﳌﻌﺘﺮﺽ ﻋﻠﻰ ﺗﻘـﺪﻳﺮ ﺍﷲ ﻻ‬
‫ﻳﻌﺮﻑ ﺍﳊﻘﻴﻘﺔ ﻷﻧﻪ ﻳﺮﻯ ﺍﻷﻣﻮﺭ ﻣﻦ ﻭﺭﺍﺀ ﺣﺠﺎﺏ‪ ،‬ﻭﻟﻮ ﺭﺃﻯ ﺍﳊﻘﻴﻘﺔ ﻟﺴـﻠﹼﻢ ﷲ‪،‬‬
‫ﺐ ﺃ ﹾﻥ ‪‬ﺗ ‪‬ﻘﺮ‪ ‬ﻩ ﻓﻴﻪ ﺑﻘﻠﺒﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻧﺖ ﺍﻟﺸـﺮﻳﻌﺔ ﻻ‬
‫ﷲ ﻋﺒﺪﹰﺍ ﰲ ﻣﻘﺎ ﹴﻡ ﻓﺎﻟﻮﺍﺟ ‪‬‬
‫ﻓﺈ ﹾﻥ ﺃﻗﺎ ‪‬ﻡ ﺍ ُ‬
‫‪‬ﺗﺴﻠﱢ ‪‬ﻢ ﺑﻪ ‪‬ﺳﹼﻠ ‪‬ﻤﺖ ﺑﻪ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻷ ﱠﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻟﻼﺧﺘﺒﺎﺭ ﻭﺍﻟﺘﻜﻠﻴﻒ‪ ،‬ﻓﻤﻦ ﻋﺎﻣﻞ ﺍﻟﻨﺎﺱ‬
‫ﺑﺎﻟﺸﺮﻳﻌﺔ ﺧﺎﺻﻤﻬﻢ ﻭﻣﻦ ﻋﺎﻣﻠﻬﻢ ﺑﺎﳊﻘﻴﻘﺔ ﻋﺬﺭﻫﻢ ﻹﻃﻼﻋﻪ ﻋﻠﻰ ﺣﻜﻤﺔ ﺍﷲ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ﻭﺍﺑﻦ ﻋﺒﺎﺱ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ‪:‬‬
‫ﱄ ﻣﻦ ﺃﻥ ﺃﻗﻮﻝ‬‫ﺐﺇﱠ‬ ‫ﺖ ﺃﺣ ‪‬‬
‫ﺖ ﻭﺃﺑﻘﺖ ﻣﺎ ﺃﺑﻘ ‪‬‬ ‫)) َﻷ ﹾﻥ ﺃﳊﺲ ﲨﺮﺓ ﺃﺣﺮﻗﺖ ﻣﺎ ﺃﺣﺮﻗ ‪‬‬
‫ﻟﺸﻲﺀ ﻛﺎﻥ‪ :‬ﻟﻴﺘﻪ ﱂ ﻳﻜﻦ ﺃﻭ ﻟﺸﻲﺀ ﱂ ﻳﻜﻦ‪ :‬ﻟﻴﺘﻪ ﻛﺎﻥ((‪.‬‬
‫ﻭﺭﻭﻱ ﺃﻥ ﺍﺑﻦ ﻋﺒ‪‬ﺎﺱ ‪ ‬ﻋ‪‬ﻤ ‪‬ﻲ ﰲ ﺁﺧﺮ ﺣﻴﺎﺗﻪ ﻭﻛﺎﻥ ﳎﺎﺏ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪:‬‬
‫ﺃﻻ ﺗﺪﻋﻮ ﺍﷲ ‪‬؟ ﻓﻘﺎﻝ‪:‬‬
‫ﱄ ﺑﺼﺮﻱ!((‬
‫ﱄ ﻣﻦ ﺃﻥ ﻳﺮﺩ ﺇ ﹼ‬ ‫ﺐﺇ ﹼ‬ ‫))ﺭﺿﺎﺋﻲ ﻋﻦ ﺍﷲ ﺑﻔﻘﺪ ﺑﺼﺮﻱ ﺃﺣ ‪‬‬
‫ﻭﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺼﺎﳊﲔ‪:‬‬
‫))ﻣﺎ ﺃﻗﺎﻣﲏ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺣﺎﻝ ﻓﻜﺮﻫﺘﻪ‪ ،‬ﻭﻻ ﻧﻘﻠﲏ ﺇﱃ ﻏﲑﻩ ﻓﺴﺨﻄﺘﻪ((‬

‫ﺍﻟﻌﺎﺭﻑ ﺍﻟﻜﺎﻣﻞ ﻳﺘﻠ ‪‬ﻮﻥ ﻣﻊ ﺍﻟﻄﺮﻓﲔ ﻳﻌﻤﻞ ﺑﺎﻟﺸﺮﻉ ﻇﺎﻫﺮﹰﺍ ﻛﺄﻧﻪ ﻻ ﻳﻌﺮﻑ ﺍﻟﺒﺎﻃﻦ‬
‫ﻭﺑﺎﳊﻘﻴﻘﺔ ﲡﺪﻩ ﻳﻌﺬﺭ ﺍﳋﻠﻖ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺗﺄﺩﺏ ﻣﻊ ﺍﷲ ﻭﺍﺭﺽ ﺑﺄﻗﺪﺍﺭﻩ ﻭﺍﻗﻨﻊ ﺑﻮﺿﻊ ﺍﷲ ﻟﻚ‪ ،‬ﻭﺍﻋﻠـﻢ ﺃ ﹼﻥ‬
‫ﺍﷲ ﻳﻀﻌﻚ ﺣﻴﺚ ﻓﻴﻪ ﺻﺎﳊﻚ‪.‬‬

‫‪٦٠‬‬
 ‫‪ (١٩‬ﺇﺫﺍ ﺃﺭﺩﺕﹶ ﺃﻥ‪ ‬ﻳﻜﻮﻥ ﻟﻚ ﻋﺰ‪ ‬ﻻ ﻳﻔﻨﻰ ﻓﻼ ﺗﺴﺘﻌﺰ‪‬ﻥ‪ ‬ﺑﻌﺰﱟ ﻳﻔﻨﻰ‪.‬‬
‫ﺖ ﻣﻨﻪ‪.‬‬
‫ﺍﻟ ‪‬ﻌ ‪‬ﺰ ﻣﻄﻠﻮﺏ ﺍﳉﻤﻴﻊ‪ ،‬ﻓﺒﲔ ﺣﺎﺻ ﹴﻞ ﻋﻠﻴﻪ ﻭﺑﲔ ﻓﺎﺋ ‪‬‬
‫ﻭﺍﻟ ‪‬ﻌ ‪‬ﺰ ﻧﻮﻋﺎﻥ‪:‬‬
‫‪‬ﻋﺰ‪ ‬ﻓﺎ ‪‬ﻥ‪ :‬ﻭﻫﻮ ﺍﻟ ‪‬ﻌ ‪‬ﺰ ﺑﺎﻟﺪﻧﻴﺎ ﻭﺑﺎﻋﺘﻼﺀ ﻋﺮﻭﺷﻬﺎ ﻭﺣﻴﺎﺯﺓ ﺃﻣﻮﺍﳍﺎ‪.‬‬
‫ﻕ‪ :‬ﻭﻫﻮ ﺍﻟ ‪‬ﻌ ‪‬ﺰ ﺑﺎﷲ ﺧﺎﻟﻖ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪‬ﻭ ‪‬ﻋﺰ‪ ‬ﺑﺎ ﹴ‬
‫{ ‪] z g f e d‬ﺍﳌﻨﺎﻓﻘﻮﻥ‪[٨ :‬‬

‫ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻜﻮﻥ ﻋﺰﻳﺰﹰﺍ ﻋ ‪‬ﺰﹰﺍ ﺑﺎﻗﻴﹰﺎ ﺳﺮﻣﺪﻳﹰﺎ ﻓﻌﻠﻴﻚ ﺑﺎﻟﻌﺰ‪‬ﺓ ﺑﺎﷲ‪.‬‬
‫ﻣﺴﺎﻟﻚ ﺍﻟﻌ ‪‬ﺰﺓ ﺑﺎﷲ‪:‬‬
‫‪ -١‬ﺍﻟﺘﺬﻟﻞ ﺇﻟﻴﻪ‪:‬‬
‫ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺈﻇﻬﺎﺭ ﻓﻘﺮﻙ ﺑﲔ ﻳﺪﻳﻪ ﻭﺣﺎﺟﺘﻚ ﺇﻟﻴﻪ ﻭﺇﻥ ﻛﻨﺖ ﻣﻠﻚ ﺍﻟﺪﻧﻴﺎ ﲟﺎ‬
‫ﻓﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻣﺎ ﺷﺌﺖ ﺃ ﹾﻥ ﺃﺭﻯ ﺟﱪﻳﻞ ﻣﺘﻌﻠﻘﹰﺎ ﺑﺄﺳﺘﺎﺭ ﺍﻟﻜﻌﺒﺔ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﻭﺍﺟـﺪ ﻳـﺎ‬
‫)‪(١‬‬
‫ﻣﺎﺟﺪ ﻻ ﺗﺰﻝ ﻋﲏ ﻧﻌﻤﺔ ﺃﻧﻌﻤﺖ ‪‬ﺎ ﻋﻠ ‪‬ﻲ ﺇﻻ ﺭﺃﻳﺘﻪ«‬
‫ﺖ ﺍﻟ ‪‬ﻌ ‪‬ﺰ ﺇ ﹼﻻ ﺑﺎﻟﺬﱡ ﹼﻝ((‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪﺱ ﺳﺮﻩ‪)) :‬ﻣﺎ ﺭﺃﻳ ‪‬‬
‫ﻭﻗﺪ ﻗﺎﻝ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺯﻧﻜﻲ ﰲ ﺳﺠﻮﺩﻩ ﺃﺛﻨﺎﺀ ﺃﺣﺪ ﺍﳌﻌﺎﺭﻙ ﻣﻊ ﺍﻟﺼﻠﻴﺒﻴﲔ‪ :‬ﺍﻟﻠﻬﻢ‬
‫ﺍﻧﺼﺮ ﺩﻳﻨﻚ ﻭﻻ ﺗﻨﺼﺮ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﺍﻟﻜﻠﺐ!! ﻓﺄﺗﺎﻩ ﺃﺣﺪ ﺍﻟﺼﻮﻓﻴﲔ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺭﺃﻳـﺖ‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺍﳌﻨﺎﻡ ﻭﻫﻮ ﻳﺒﺸﺮﻙ ﺑﺎﻟﻨ‪‬ﺼﺮ‪ ،‬ﻓﻘﺎﻝ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‪ :‬ﻣﺎ ﻋﻼﻣﺔ ﺫﻟﻚ؟‬
‫ﺖ‪،‬‬
‫ﻓﻘﺎﻝ ﺍﻟﺼﻮﰲ‪ :‬ﺑﻌﻼﻣﺔ ﺃﻧﻚ ﺳﺠﺪﺕ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﰲ ﺍﻟﻠﻴﻞ ﻭﻗﻠﺖ‪ ...‬ﻭﺳﻜ ‪‬‬
‫ﺖ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻧﺼﺮ ﺩﻳﻨﻚ ﻭﻻ ﺗﻨﺼﺮ ﻧﻮﺭ‬ ‫ﻓﻘﺎﻝ ﻧﻮﺭ ﺍﻟﺪﻳﻦ‪ :‬ﻭﳛﻚ ﻣﺎ ﻗﻠﺖ؟ ﻓﻘﺎﻝ‪ :‬ﻗﻠ ‪‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﳜﻪ ﻛﻤﺎ ﰲ ﺯﺍﺩ ﺍﻟﺪﻋﺎﺓ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺳﻴﺪ ﺍﻟﻌﺒﺎﺩ)‪.(٩٥٠‬‬
‫‪٦١‬‬
 ‫ﺍﻟﺪﻳﻦ ﺍﻟﻜﻠﺐ‪ ،‬ﻓﺒﻜﻰ ﻧﻮﺭ ﺍﻟﺪﻳﻦ ﻭﺃﺗﺎﻩ ﺑﻌﺪ ﺃﻳﺎﻡ ﺍﳋﱪ ﺑﺎﻧﺘﺼﺎﺭ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫‪ -٢‬ﺍﻟﻄﺎﻋﺔ ﺍﳌﻤﺰﻭﺟﺔ ﺑﺎﶈﺒﺔ‪:‬‬
‫ﻭﻫﻲ ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ ﻭﺍﺟﺘﻨﺎﺏ ‪‬ﻴﻪ ﻭﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺫﻛﺮﻩ ﻭﺍﻟﺴﻌﻲ ﺇﱃ ﺣﺼﻮﻝ ﹺﺑﺮ‪‬ﻩ‪.‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺇﺫﺍ ﺃﺣﺐ ﺍﷲ ﻋﺒﺪﹰﺍ ﻧﺎﺩﻯ ﺟﱪﻳﻞ‪ :‬ﺃﱐ ﻗﺪ ﺃﺣﺒﺒﺖ ﻓﻼﻧـﹰﺎ ﻓﺄﺣﺒـﻪ« ﻗـﺎﻝ‪:‬‬
‫)‪(١‬‬
‫»ﻓﻴﻨﺎﺩﻱ ﰲ ﺍﻟﺴﻤﺎﺀ ﰒ ﺗ ‪‬ﻨﺰﻝ ﻟﻪ ﺍﶈﺒﺔ ﰲ ﺃﻫﻞ ﺍﻷﺭﺽ«‬
‫‪ -٣‬ﺧﺪﻣﺔ ﻧﺒﻴ‪‬ﻪ‪:‬‬
‫ﻭﻫﻲ ﺍﻟﱵ ﺣﺎﺯﻫﺎ ﺍﻟﺼﺤﺎﺑﺔ ﺩﻭﻥ ﻏﲑﻫﻢ‪.‬‬
‫‪ -٤‬ﺧﺪﻣﺔ ﺃﻭﻟﻴﺎﺋﻪ‪:‬‬
‫ﲝﺴﻦ ﺍﻷﺩﺏ ﻣﻌﻬﻢ ﻭﺗﻌﻈﻴﻤﻬﻢ ﻭﳏﺒﺘﻬﻢ‪.‬‬
‫ﻛﺎﻥ ﺷﻴﺨﻨﺎ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻗﺪﺱ ﺳﺮﻩ ﻳﻘﻮﻝ‪:‬‬
‫))ﺇﻥ ﺍﷲ ﺃﻋﻄﺎﱐ ﻛﺮﺍﻣﺔ‪ :‬ﻛﻞ ﻣﻦ ﻟﺰﻡ ﺧﺪﻣﱵ ﻭ ﺻﺤﺒﱵ ﺣﺎﺯ ﻋﻠﻰ ﻋﺰ ﺍﻟﺪﻧﻴﺎ ﻭﻋﺰ‬
‫ﺍﻵﺧﺮﺓ((‬

‫ﻭﺣﻘﹰﺎ ﻛﺎﻥ ﺫﻟﻚ‪ ،‬ﻭﺭﺃﻳﻨﺎﻩ ﰲ ﺧﻠﱠﺺ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬

‫{‪] zÏÎÍÌËÊÉÈÇÆÅ‬ﺍﳌﺎﺋﺪﺓ‪.[٥٦:‬‬
‫‪ -٥‬ﺍﻻﺳﺘﻐﻨﺎﺀ ﻋﻦ ﺍﳋﻠﻖ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(٢‬‬
‫ﺱ«‬
‫ﺱ ﳛﺒ‪‬ﻚ ﺍﻟﻨﺎ ‪‬‬
‫ﷲ‪ ،‬ﻭﺍﺯﻫ ‪‬ﺪ ﻓﻴﻤﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎ ﹺ‬
‫»ﺍﺯﻫ ‪‬ﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﳛﺒ‪‬ﻚ ﺍ ُ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ )‪.(٣١٦١‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ )‪ (٤١٠٢‬ﻭﺍﻟﻄﱪﺍﱐ )‪.(٥٩٧٢‬‬
‫‪٦٢‬‬
 ‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻣﻦ ﺗﻀﻌﻀﻊ ﻟﺬﻱ ﺳﻠﻄﺎﻥ ﺃﺭﺍﺩ ﺩﻧﻴﺎﻩ ﺃﻋﺮﺽ ﺍﷲ ﻋﻨﻪ ﺑﻮﺟﻬـﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫)‪(١‬‬
‫ﻭﺍﻵﺧﺮﺓ«‬
‫ﻑ ﻋﻠﻰ ﺭﺟ ﹴﻞ ﻳﺒﻜﻲ ﻓﻘﺎﻝ‪ :‬ﻣﺎ ﻳﺒﻜﻴﻚ؟ ﻗﺎﻝ‪ :‬ﻣﺎﺕ ﺃﺳﺘﺎﺫﻱ‪ ،‬ﻓﻘـﺎﻝ‬
‫ﺩﺧﻞ ﻋﺎﺭ ‪‬‬
‫ﺍﻟﻌﺎﺭﻑ‪ :‬ﱂ ﺟﻌﻠﺖ ﺃﺳﺘﺎﺫﻙ ﳑﻦ ﳝﻮﺕ!؟‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺇﻳﺎﻙ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﳉﺎﻩ ﺃﻭ ﺇﺩﺧﺎﻟﻪ ﺇﱃ ﻗﻠﺒﻚ‪ ،‬ﻓﺈ‪‬ﻧﻪ ﻋﺰ‪ ‬ﻓﺎ ٍ‪‬ﻥ ﻭ‪‬ﺎﻳﺘﻪ‬
‫ﺍﳌﺬﹼﻟﺔ‪.‬‬

‫*********‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤﻲ )‪.(٤٥١٢‬‬

‫‪٦٣‬‬
‫‪ (٢٠‬ﺭﺑ‪‬ﻤﺎ ﻭﻗَﻔﺖ ﺍﻟﻘﻠﻮﺏ‪ ‬ﻣﻊ ﺍﻷ�ﻮﺍﺭِ ﻛﻤﺎ ﺣ‪‬ﺠﺒﺖ ﺍﻟﻨ‪‬ﻔﻮﺱ‪ ‬ﺑﻜﺜﺎﺋ‪‬ﻒ‪ ‬ﺍﻷﻏﻴـﺎﺭِ‪ ،‬ﻭﻣـﺎ‬

‫ﺃﺭﺍﺩﺕ‪ ‬ﻫ‪‬ﻤ‪‬ﺔُ ﺳـﺎﻟ‪‬ﻚ‪ ‬ﺃَﻥ‪ ‬ﺗَﻘ‪‬ـﻒﹶ ﻋ‪‬ﻨـﺪﻣﺎ ﻛُﺸ‪‬ـﻒﹶ ﳍـﺎ ﺇِﻻّ ﻭ�ﺎﺩﺗـﻪ‪ ‬ﻫﻮﺍﺗ‪‬ـﻒ‪ ‬ﺍﳊﻘﻴﻘـﺔ‪ ‬ﺍﻟﱠـﺬﻱ‬

‫ﺗَﻄﻠُﺐ‪ ‬ﺃﻣﺎﻣﻚ‪ ،‬ﻭﻻ ﺗﱪ‪‬ﺟﺖ ﻟﻪ ﻇﻮﺍﻫﺮ‪ ‬ﺍﳌﻜﻮ�ﺎﺕ ﺇﻻّ ﻭ�ﺎﺩﺗﻪ‪ ‬ﺣﻘﺎﺋ‪‬ﻘُﻬﺎ‪:‬‬

‫]ﺍﻟﺒﻘﺮﺓ ‪.[١٠٢ :‬‬ ‫{ ` ‪z ed c b a‬‬

‫ﺍﻟﺴﻠﻮﻙ ﺇﱃ ﺍﷲ ﺃﺷﺒﻪ ﲟﻔﺎﺯﺓ ‪ -‬ﺻﺤﺮﺍﺀ ﺷﺪﻳﺪﺓ ﺍﳊﺮ‪ -‬ﻓﻜﺜﲑﻭﻥ ﺍﻟﺬﻳﻦ ﻳﺪﺧﻠﻮﻥ‬

‫ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻗﻠﻴﻠﻮﻥ ﺍﻟﺬﻳﻦ ﻳﺜﺒﺘﻮﻥ ﰲ ﺍﻟﺴﻠﻮﻙ ﻭﻗﻠﻴﻠﻮﻥ ﺟﺪﹰﺍ ﺟﺪﹰﺍ ﺍﻟﺬﻳﻦ ﻳﺼﻠﻮﻥ‪ ،‬ﻷ ﹼﻥ‬
‫ﰲ ‪‬ﺎﻳﺔ ﺍﻟﻄﺮﻳﻖ ﺟﻮﻫﺮﺓ ﻳﺘﻴﻤﺔ ‪ -‬ﻣﻌﺮﻓﺔ ﺍﷲ‪ -‬ﻓﻼ ﳝﻜﻦ ﻟﻠﺠﻤﻴﻊ ﺃ ﹾﻥ ﻳﺼﻞ ﺇﱃ ﻫﺬﺍ‬
‫ﺍﳌﻘﺎﻡ‪ ،‬ﻓﻬﻮ ﺃﻧﻔﺲ ﺍﻟﻨﻔﻴﺲ‪.‬‬
‫ﻭﺑﲔ ﺍﻟﺴﺎﻟﻚ ﻭﺑﲔ ﺍﻟﻮﺻﻮﻝ‪ :‬ﺍﻷﻏﻴﺎﺭ‪ ،‬ﻭﻫﻲ‪ :‬ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ‪...‬‬
‫ﺍﻷﻏﻴﺎﺭ ﻋﻠﻰ ﺿﺮﺑﲔ‪:‬‬
‫‪ -١‬ﺃﻏﻴﺎﺭ ﻇﻠﻤﺎﻧﻴﺔ‪:‬‬
‫ﻛﺎﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻟﺸﻬﻮﺓ‪ ،‬ﻭﺍﻟﻨﺴﺎﺀ‪ ،‬ﻭﺍﻟﺬﻫﺐ‪ ،‬ﻭﺍﻟﻔﻀﺔ‪ ،‬ﻭﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ‪.‬‬
‫‪ -٢‬ﺃﻏﻴﺎﺭ ﻧﻮﺭﺍﻧﻴﺔ‪:‬‬
‫ﻛﺤﻼﻭﺓ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻟ ﹼﺬﺓ ﺍﳌﻨﺎﺟﺎﺓ‪ ،‬ﻭﻛﺸﻒ ﺍﻟـﺮﻭﺡ‪ ،‬ﻭﺳـ ‪‬ﺮ ﺗﻮﺣﻴـﺪ ﺍﻟﺼـﻔﺎﺕ‬
‫ﻭﺍﻷﻋﻤﺎﻝ‪.‬‬
‫ﻓﻤﻦ ﺍﺷﺘﻐﻞ ﺑﺎﻟﺼﻔﺎﺕ ﻋﻦ ﺍﻟﺬﺍﺕ ﻭﺑﺎﻟﻌﺒﺎﺩﺓ ﻋﻦ ﺍﳌﻌﺒﻮﺩ ﻓﻬـﻮ ﳏﺠـﻮﺏ‪ ،‬ﻷﻥ‬
‫ﺍﻟﺬﻱ ﻳﻄﻠﺐ ﺃﻣﺎﻣﻪ‪.‬‬

‫‪٦٤‬‬
 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻣﺸﻴﺶ ﻟﺘﻠﻤﻴﺬﻩ ﺃﰊ ﺍﳊﺴﻦ ﻗﺪﺱ ﺳﺮﳘﺎ‪:‬‬
‫))ﺃﺷﻜﻮ ﺇﱃ ﺍﷲ ﻣﻦ ﺑ ‪‬ﺮ ‪‬ﺩ ﺍﻟﺮﺿﺎ ﻭﺍﻟﺘﺴﻠﻴﻢ ﻛﻤﺎ ﺗﺸﻜﻮ ﺃﻧﺖ ﻣﻦ ﺣـﺮ ﺍﻟﺘـﺪﺑﲑ‬
‫ﻭﺍﻻﺧﺘﻴﺎﺭ((‪.‬‬
‫ﻭﺍﻟﺴﺎﻟﻚ ﺍﳊﻘﻴﻘﻲ‪ :‬ﻫﻮ ﺍﻟﺴﺎﺋﺮ ﺍﻟﺬﻱ ﻻ ﻳﻌﺮﻑ ﺍﻟﻮﻗﻮﻑ ﺇ ﹼﻻ ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻟﻐﺎﻳﺔ‪،‬‬
‫ﻭﺍﻟﻐﺎﻳﺔ ﻫﻲ ﻣﻌﺮﻓﺔ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺃﺧﻄﺮ ﻣﺎ ﻳﺘﻌﺮﺽ ﻟﻪ ﺍﻟﺴﺎﻟﻚ ﻣﻦ ﻣﻮﺍﻧ ﹴﻊ ﻫﻲ ﺍﻷﻧﻮﺍﺭ!!‬
‫ﻓﺎﻟﺴﺎﻟﻚ ﰲ ﻃﺮﻳﻘﻪ ‪‬ﻳﻜﺸﻒ ﻟﻪ ﻋﻦ ‪‬ﺳﺮﺍﺩﻗﺎﺕ ﺍﳉﻤﺎﻝ ﻭﺃﺳﺮﺍﺭ ﺍﷲ ﰲ ﺍﻟﻜـﻮﻥ‬
‫ﻭﺍﳉﻨﺔ ﻭﻣﺎ ﺃﻋ ‪‬ﺪ ﺍﷲ ﻟﻪ ‪‬ﺎ‪ ،‬ﰒ ﺍﻷﻧﻮﺍﺭ ﺍﻟﱵ ﻫﻲ ﺍﳊﺠﺐ ﺍﳌﺎﻧﻌﺔ ﻣﻦ ﺍﳊﻀﺮﺓ‪ ،‬ﻓﻜﺜ ‪‬ﲑ‬
‫ﻣﻦ ﺍﳌﺮﻳﺪﻳﻦ ﻣﻦ ‪‬ﻳﺆ ‪‬ﺧﺬ ﲜﻤﺎﻝ ﺍﻟﻜﺸﻮﻓﺎﺕ ﻓﻴﻈﻦ ﺃﻧﻪ ﻭﺻﻞ ﺇﱃ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ‬
‫ﺗﻄﻠﺐ ﺃﻣﺎﻣﻚ! ﺣﺘ‪‬ﻰ ﻳﺼ ﹶﻞ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺃﹸﺧﺮﻯ ﻳﺘﻌ ‪‬ﺮﺽ ﺍﻟﺴ‪‬ﺎﻟﻚ ﺇﱃ ﻗﻮﺍﻃﻊ ﻳﺰﻳﻨﻬﺎ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻭﳛﺒﺒـﻬﺎ ﺇﱃ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻓﺎﳌﻮﹼﻓﻖ ﻣﻦ ﺍﻟﺴﺎﻟﻜﲔ ﻣﻦ ﻻ ﲣﺪﻋﻪ ﻫﺬﻩ ﺍﻟﻈﻮﺍﻫﺮ ﺍﳌﻐﺮﻳﺔ ﻭﻻ ‪‬ﺗﻌﻴﻖ ﺳﻠﻮﻛﻪ‬
‫ﻷﻧﻪ ﻋﺮﻓﻬﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ‪ ،‬ﻭﺗﻠﻚ ﺍﳌﻌﺮﻓﺔ ﻣﻘﺪﻣﺔ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴ‪‬ﺔ‪.‬‬
‫ﻛﻢ ﺭﺃﻳﻨﺎ ﻣﻦ ﺍﻟﺴ‪‬ﺎﻟﻜﲔ ﻣ‪‬ﻦ ﺗﻮﻗﹼﻒ ﺳﻠﻮﻛﻪ ﻋﻨﺪ ﻛﺸﻮﻓﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﻮﻗﹼـﻒ‬
‫ﺳﻠﻮﻛﻪ ﻋﻨﺪ ﻣﻘﺎﻡ ﺍﻟﺮﻗﻴﺔ‪ ،‬ﻭﻣﻦ ﺍﻟﺴﺎﻟﻜﲔ ﻣﻦ ﺧﺪﻋﻪ ﺇﻗﺒﺎﻝ ﺍﻟﺪﻧﻴﺎ ﻓﺘﺮﻙ ﺍﻟﺴـﻠﻮﻙ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﻌﹼﻠﻖ ﻗﻠﺒﻪ ﺑﺄﻭﻻﺩﻩ ﻓﺘﻮﻗﻒ ﻋﻦ ﺍﻟﺴﻠﻮﻙ‪ ...‬ﻭﻗﻠﻴﻞ ﻣﻦ ﳚﻮﺯ ﺇﱃ ﺍﻟﻨﻬﺎﻳﺔ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺬﺭ ﺃﻥ ﺗ‪‬ﺄ ‪‬ﺧ ﹶﺬ ﲟﺎ ﻓﺘﺢ ﺍﷲ ﻋﻠﻴﻚ ﰲ ﺍﻟﺬﻛﺮ ﺃﻭ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭﺍﻋﻠﻢ‬
‫ﺃﻧﻚ ﻋﺒﺪ ﺍﻟﻔﺘﺎﺡ ﻻ ﻋﺒﺪ ﺍﻟﻔﺘﺢ‪ ،‬ﻭﺇﺫﺍ ﺃﺷﺮﻗﺖ ﻋﻠﻰ ﻗﻠﺒﻚ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﻟﻘﺼﺪ‬
‫ﻭﺭﺍﺀﻫﺎ ﻓﻼ ﺗﻨﺸﻐﻞ ‪‬ﺎ ﻋﻦ ﻣ‪‬ﻔﻴﻀﻬﺎ‪.‬‬

‫‪٦٥‬‬
‫‪ (٢١‬ﻣﺎ ﺗﻮﻗّﻒ ﻣﻄﻠﺐ‪ ‬ﺃ�ﺖ ﻃﺎﻟﺒﻪ ﺑﺮﺑ‪‬ﻚ‪ ،‬ﻭﻻ ﺗﻴﺴ‪‬ﺮ ﻣﻄﻠﺐ‪ ‬ﺃ�ﺖ ﻃﺎﻟﺒﻪ ﺑﻨﻔﺴـﻚ‪،‬‬

‫ﻭﺍﻋﻠﻢ ﺃﻥ‪ ‬ﻃﻠﺒـﻚ ﻣﻨـﻪ ﺍﺗّﻬـﺎﻡ‪ ‬ﻟـﻪ‪ ،‬ﻭﻃﻠﺒـﻚ ﻟـﻪ ﻏﻴﺒـﺔٌ ﻣﻨـﻚ ﻋﻨـﻪ‪ ،‬ﻭﻃﻠﺒـﻚ ﻟﻐـﲑﻩ ﻟﻘﻠّـﺔ‬

‫ﺣﻴﺎﺋﻚ ﻣﻨﻪ‪ ،‬ﻭﻃﻠﺒﻚ ﻣﻦ ﻏﲑﻩ ﻟﻮﺟﻮﺩ ﺑﻌﺪﻙ ﻋﻨﻪ‪.‬‬

‫ﺍﻟﺴﻠﻮﻙ ﺗﻮﺟ ‪‬ﻪ ﻛﺎﻣ ﹲﻞ ﺇﱃ ﺍﳌﻌﺒﻮﺩ ﻭﻓﻨﺎ ٍﺀ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﺃﹸﻃﻠﻖ ﻋﻠﻰ ﺃﻫـﻞ ﺍﻟﺴـﻠﻮﻙ‪:‬‬
‫ﻼ ﻭﻣﺆﺛﺮﹰﺍ ﻭﺧﺎﻟﻘﹰﺎ ﻏﲑ ﺭﺑﻪ‪.‬‬‫ﺍﻟﺮﺑﺎﻧﻴﻮﻥ‪ ،‬ﻭﺍﻟﺮﺑﺎﱐ‪ :‬ﻻ ﻳﺮﻯ ﻓﺎﻋ ﹰ‬
‫{ | }~ ‪] z‬ﺍﻷﻋﺮﺍﻑ‪.[١٢٨ :‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪{ :‬‬
‫ﺃﺣﻮﺍﻝ ﺍﻟﺴﺎﻟﻜﲔ‪:‬‬
‫ﻕ ﰲ ﻋﺒﻮﺩﻳﺔ ﺭﺑﻪ ﺷﻐﻠﺘﻪ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻋﻦ ﻣﻄﺎﻟﺒﻪ‪ ،‬ﺣﺎﻟﻪ ﻗﻮﻝ ﺍﷲ‬
‫ﻚ ﻣﺴﺘﻐﺮ ‪‬‬
‫‪ -١‬ﺳﺎﻟ ‪‬‬
‫{ ‪] zS R‬ﺍﻟﻔﺎﲢﺔ ‪.[٥:‬‬ ‫ﺗﻌﺎﱃ‪:‬‬
‫‪ -٢‬ﺳﺎﻟﻚ ﻣﺴﺘﻐﺮﻕ ﰲ ﻋﺒﻮﺩﻳﺘﻪ ﻻ ﻳﺮﻯ ﺇ ﹼﻻ ﻣﻮﻻﻩ‪ ،‬ﺇﺫﺍ ﻃﻠﺐ ﻃﻠﺐ ﺑﻪ ﻭﻏـﺎﺏ‬
‫ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﺣﺎﻟﻪ‪ :‬ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪] zU T { :‬ﺍﻟﻔﺎﲢﺔ‪ ،[٥:‬ﻓﺎﳌﺮﻳﺪ ﺍﳌﻮﻓﻖ‬
‫ﻣﻦ ﻳﺼﺤﺐ ﺍﻻﺳﺘﻌﺎﻧﺔ ﺑﻜﻞ ﺃﻣﻮﺭﻩ ﺍﳌﺘﺤﺮﻛﺔ ﻭﺍﻟﺴﺎﻛﻨﺔ‪ ،‬ﺍﳊﺎﺿﺮﺓ ﻭﺍﻵﺗﻴﺔ‪.‬‬
‫‪ -٣‬ﺳﺎﻟﻚ ﻋﺎﺑﺪ ﻏﲑ ﻣﺴﺘﻐﺮﻕ ﰲ ﻋﺒﻮﺩﻳﺘﻪ‪ ،‬ﺇﺫﺍ ﻃﻠﺐ ﻃﻠﺐ ﻣـﻦ ﺍﷲ ﺩﻭﻥ ﺃﻥ‬
‫ﻳﻐﻴﺐ ﻋﻦ ﻧﻔﺴﻪ‪.‬‬
‫ﻗﻠﻴ ﹲﻞ ﻣﻦ ﺍﻟﺴﺎﻟﻜﲔ ﻣﻦ ﻳﻨﺘﺒﻪ ﺇﱃ ﺧﻄﻮﺭﺓ ﺍﻟﻄﻠﺐ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﻭﺃﻗﻞ ﻣﻨﻬﻢ ﻣـﻦ‬
‫ﻳﻌﺮﻑ ﺃﺩﺏ ﺍﻟﻄﻠﺐ ﻣﻦ ﺍﷲ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﺘﺄﺩﺏ ﰲ ﻃﻠﺒﻚ ﻓﺎﺟﻌﻞ ﻃﻠﺒﻚ ﻣﻨﻪ ﻋﺒﺎﺩﺓ ﻭﺍﻓﺘﻘﺎﺭ ﻭﻻ ﲡﻌﻠـﻪ‬
‫ﻃﻠﺐ ﺣﺎﺟﺔ ﻭﻗﻀﺎﺀ ﺃﻭﻃﺎﺭ‪.‬‬

‫‪٦٦‬‬
 ‫ﻭﺭﺩ ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﳊﺎﺭﺙ ﺭﲪﻪ ﺍﷲ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻣﻦ ﺷﻐﻠﻪ ﺫﻛﺮﻱ ﻋﻦ ﻣﺴﺄﻟﱵ ﺃﻋﻄﻴﺘﻪ ﻓﻮﻕ ﻣﺎ ﺃﻥ ﺃﹸﻋﻄﻲ‬
‫)‪(١‬‬
‫ﺍﻟﺴﺎﺋﻠﲔ«‬
‫ﻇﺎﻫﺮ ﺍﻟﻄﻠﺐ ﻣﻦ ﺍﷲ‪ :‬ﺍ‪‬ﺎ ‪‬ﻡ ﻣﻨﻚ ﻟﻪ ﺑﺄ‪‬ﻧ ‪‬ﻪ ﻻ ﻳﻌﺮﻑ ﺣﺎﺟﺘﻚ ﺃﻭ ﻏﲑ ﻣ ﹼﻄﻠﻊ ﻋﻠﻰ‬
‫ﺳﺮ‪‬ﻙ‪.‬‬
‫ﻭﻃﻠﺒﻚ ﻟﻪ ﺑﺎﻟﺒﺤﺚ ﻭﺍﻻﺳﺘﺪﻻﻝ‪ :‬ﻋﻼﻣﺔ ﻋﻠﻰ ﺃﻧﻚ ﻏﺎﻓﻞ ﻋﻨﻪ‪ ،‬ﻓﻠـﻮ ﻛﻨـﺖ‬
‫ﺣﺎﺿﺮ ﺍﻟﻘﻠﺐ ﻟﻮﺟﺪﺗﻪ ﻣﻌﻚ‪ ،‬ﻓﻜﻴﻒ ﺗﻄﻠﺒﻪ؟ ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻄﻠﺒﻪ ﻓﺎﻃﻠﺐ ﻛﺸﻒ‬
‫ﺍﳊﺠﺐ ﻓﻴﻤﺎ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﷲ‬
‫ﺖ ﺟﻬـﺎﺭﹰﺍ ﻗﹸـﻞ ﻫ‪‬ـﻮ ﺍ ُ‬
‫ﺇ ﹼﻻ ﻭﻗﻠ ‪‬‬ ‫ﺖ ﺃﹸﺑﺼ‪‬ـ ‪‬ﺮ ‪‬ﻩ‬
‫ﺏ ﻋﻨ‪‬ﻲ ﻭﻟﻜﻦ ﻟﺴ ‪‬‬ ‫ﻣﺎ ﻏﺎ ‪‬‬
‫ﺃﻣﺎ ﻃﻠﺒﻚ ﻟﻐﲑﻩ‪ :‬ﺃﻱ ﺗﺮﻙ ﺫﻛﺮﻩ ﺑﺬﻛﺮ ﻏﲑﻩ ﻓﻌﻼﻣ ﹲﺔ ﻋﻠﻰ ﻋﺪﻡ ﺃﻧﺴﻚ ﺑﻪ‪ ،‬ﻭﻫﻮ‬
‫ﻏﺎﻳﺔ ﺍﻟﻨﻘﺺ ﻓﻤﻦ ﺻﺪﻕ ﰲ ﳏﺒﺘﻪ ﻣﺎ ﺍﻟﺘﻔﺖ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﺬﻛﺮ ﻏـﲑﻩ‬
‫ﻓﺎﺫﻛﺮ ﻏﲑﻩ ﺑﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﻃﻠﺒﻚ ﻣﻦ ﻏﲑﻩ‪ :‬ﻓﻬﻮ ﻟﻌﺪﻡ ﻣﻌﺮﻓﺘﻚ ﺑﻪ ﻭﻟﻌﺪﻡ ﺷﻌﻮﺭﻙ ﺑﻘﺮﺑﻪ ﻣﻨﻚ‪ ،‬ﺇﺫ ﻟﻮ‬
‫ﲢﻘﻖ ﻟﻪ ﻗﺮﺑﻪ ﻭﻛﺮﻣﻪ ﳌﺎ ﺳﺄﻟﺖ ﻏﲑﻩ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﺴﺄﻝ ﻏﲑﻩ ﻓﺎﺳﺄﻝ ﻏﲑﻩ ﺑﻪ‪.‬‬
‫ﺩﺭﺟﺎﺕ ﺍﻷﻋﻤﺎﻝ‪:‬‬
‫‪ -١‬ﻋﻤ ﹲﻞ ﷲ ﻳﺜﻤﺮ ﺍﳌﺜﻮﺑﺔ‪.‬‬
‫‪ -٢‬ﻋﻤ ﹲﻞ ﺑﺎﷲ ﻳﺜﻤﺮ ﺍﳌﻘ ‪‬ﺮﺑﺔ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﻣﺼﻨﻔﻪ )‪.(٢٩٢٧١‬‬

‫‪٦٧‬‬
 ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻄﻠﺐ ﻣﻦ ﺍﷲ ﻓﺎﻃﻠﺐ ﻣﺴﺘﻌﻴﻨﹰﺎ ﺑﻪ ﻻ ﺑﻨﻔﺴﻚ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻣﻦ ﺍﺳﺘﻌﺎﻥ ﺑﺎﷲ ﻓﻄﻠﺐ ﺑﻪ ﺃﺟﺎﺑﻪ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﻌﺎﻥ ﺑﻨﻔﺴﻪ ﻭﻏﺎﺏ ﻋـﻦ ﻣـﻮﻻﻩ ﺭﺩ‪‬ﻩ‬
‫ﻒ ﺑﺎﺧﺘﻴﺎﺭ ﺍﷲ ﻋﻦ ﺍﺧﺘﻴﺎﺭﻙ‪ ،‬ﻭﺑﻌﻠﻢ ﺍﷲ ﲝﺎﻟﻚ ﻋﻦ ﻇ‪‬ﻨﻚ‪.‬‬
‫ﻭﺃﻫﺎﻧﻪ‪ ،‬ﻭﺍﻛﺘ ‪‬‬

‫*********‬

‫‪٦٨‬‬
 ‫‪ (٢٢‬ﻣﺘﻰ ﺃﻃﻠﻖ ﻟﺴﺎ�ﻚ ﺑﺎﻟﻄّﻠـﺐ ﺑـﺄﺩﺏٍ ﻓـﺎﻋﻠﻢ‪ ‬ﺃ�ـﻪ ﻳﺮﻳـﺪ ﺃﻥ ﻳ‪‬ﻌﻄﻴـﻚ‪ ،‬ﻓـﺈﻥ‪ ‬ﺗـﺄﺧ‪‬ﺮ‬

‫ﺍﻟﻌﻄﺎﺀ ﻓﻼ ﺗُﻄﺎﻟ‪‬ﺐ‪ ‬ﺭﺑ‪‬ﻚ ﺑﺘﺄﺧ‪‬ﺮ ﻣﻄﻠﺒﻚ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻃﺎﻟﺐ �ﻔﺴﻚ ﺑﺘـﺄﺧ‪‬ﺮ ﺃﺩﺑـﻚ‪ ،‬ﻓﻠـﻴﺲ‬

‫ﺍﻟﺸﺄﻥ‪ ‬ﻭﺟﻮﺩﹶ ﺍﻟﻄﻠﺐ‪ ،‬ﻭﺇ�ّﻤﺎ ﺍﻟﺸﺄﻥ‪ ‬ﺃﻥ‪ ‬ﺗُﺮﺯﻕ ﻓﻴﻪ ﺣﺴﻦﹶ ﺍﻷﺩﺏ‪.‬‬
‫ﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﺃﺭﺍﺩ ﻟﻚ ﺍﻻﺭﺗﻘﺎﺀ ﻭﺍﳌﺰﻳﺪ‪ ،‬ﺃﳍﻤﻚ ﺍﻟﺪﻋﺎﺀ ﻭﻫﻴ‪‬ـﺄ ﻟـﻚ‬
‫ﺍﻹﺟﺎﺑﺔ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺖ ﻟﺴﺎﻧﻚ ﺃﹸﻃﻠﻖ ﺑﻄﻠﺐ ﻣﻘﺎ ﹴﻡ ﻋﺰﻳ ﹴﺰ ﻓﻼ ﺗﻌﺠﺐ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌـﺎﱃ‬
‫ﺃﺭﺍﺩ ﻭﺻﻮﻟﻚ ﺇﻟﻴﻪ‪ ،‬ﻓﻌﻠﻴﻚ ﺃﻥ ﺗﺒﺬﻝ ﺟﻬﺪﻙ ﰲ ﺳﻠﻮﻙ ﺍﻷﺳﺒﺎﺏ ﺍﳌﻮﺻﻠﺔ ﺇﻟﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﺾ ﺟﻮ ‪‬ﺩ ‪‬ﻙ ﻣﺎ ﻋﻠﻤﺘﲏ ﺍﻟﻄﻠﺒـﺎ‬
‫ﻣﻦ ﻓﻴ ﹺ‬ ‫ﻟﻮ ﱂ ﺗ‪‬ﺮﺩ ﻧﻴ ﹶﻞ ﻣـﺎ ﺃﺭﺟـﻮ ﻭﺃﻃﻠﺒـﻪ‬
‫ﻟﻜﻦ ﺍﻟﺴﻠﻮﻙ ﻛﻠﻪ ﺁﺩﺍﺏ ﻳﺘﻌﻠﻤﻬﺎ ﺍﳌﺮﻳﺪ ﻟ‪‬ﻴﺤ‪‬ﺴﻦ ﺗﻌﺎﻣﻠﻪ ﻣﻊ ﺍﷲ‪ ،‬ﻭﺣﺴﻦ ﺍﻹﺟﺎﺑﺔ‬
‫ﻣﺘﻌﻠ ‪‬ﻖ ﲝﺴﻦ ﺍﻟﻄﻠﺐ‪ ،‬ﻓﻤﻦ ﺗﺄﺩﺏ ﰲ ﺍﻟﻄﻠﺐ ﻧﺎﻝ ﺍﻹﺭﺏ‪ ،‬ﻭﻛﻢ ﻣـﻦ ﺳـﺎﻟﻚ ﻻ‬
‫ﻳﻌﺮﻑ ﺃﺩﺏ ﺍﻟﻄﻠﺐ‪ ،‬ﻓﻴ‪‬ﺴﻲﺀ ﺍﻷﺩﺏ ﺑﺴﻮﺀ ﻇﻨ‪‬ﻪ ﺑﺎﷲ‪.‬‬
‫ﻭﺃﻋﻈﻢ ﺍﻵﺩﺍﺏ ﺍﻟﺮﺿﺎ ﻭﺍﻟﺘﺴﻠﻴﻢ ﺑﺘﻘﺪﻳﺮ ﺍﷲ‪ ،‬ﺇﻥ ﻛﺜﺮﺓ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻊ ﺇﺳﺎﺀﺓ ﺍﻷﺩﺏ‬
‫ﻻ ﻗﻴﻤﺔ ﳍﺎ‪ ،‬ﻭﺇﻥ ﻗﻠﺔ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻊ ﺣﺴﻦ ﺍﻷﺩﺏ ﺗﻮﺻﻞ ﺍﻟﻄﺎﻟﺐ ﻟﻠﻤﻄﻠﺐ‪ ،‬ﻓﻜﺄﻥ ﺍﷲ‬
‫ﻳﻘﻮﻝ ﳍﺬﺍ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻋﺒﺪﻱ ﺃﻃﻌﲏ ﻓﻴﻤﺎ ﺃﻣﺮﺗﻚ ﻭﻻ ﺗ‪‬ﻌﻠﻤﲏ ﲟﺎ ﻳﺼﻠﺤﻚ‪ ،‬ﺇﻧ‪‬ﻲ ﻋﺎ ﹲﱂ‬
‫ﲞﻠﻘﻲ؛ ﺇﳕﺎ ﹸﺃﻛﺮﻡ ﻣﻦ ﺃﻛﺮﻣﲏ ﻭﺃﹸﻫﲔ ﻣﻦ ﻫﺎﻥ ﻋﻠﻴﻪ ﺃﻣﺮﻱ‪ ،‬ﻭﻟﺴﺖ ﺑﻨﺎﻇﺮ ﰲ ﺣـﻖ‬
‫ﻋﺒﺪﻱ ﺣﱴ ﻳﻨﻈﺮ ﻋﺒﺪﻱ ﰲ ﺣﻘﻲ‪.‬‬
‫ﻣﻦ ﺩﻋﺎﺀ ﺍﻟﻨﱯ ‪» :‬ﺍﻟﻠﻬﻢ ﺭﺿﲏ ﺑﻘﻀﺎﺋﻚ ﻭﺑﺎﺭﻙ ﱄ ﻓﻴﻤﺎ ﻗﺪﺭ ﱄ ﺣـﱴ ﻻ‬
‫ﺃﺣﺐ ﺗﻌﺠﻴﻞ ﻣﺎ ﺃﺧﺮﺕ ﻭﻻ ﺗﺄﺧﲑ ﻣﺎ ﻋﺠﻠﺖ«‬

‫‪٦٩‬‬
 ‫ﻗﺎﻟﻮﺍ‪ :‬ﻣﺎ ﺳﻠﻚ ﺃﺣ ‪‬ﺪ ﺑﺎﻷﺩﺏ ﺇﻻ ﻭﺻﻞ‪.‬‬
‫ﺏ ‪‬ﺎﻳﺔ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﻷﺩ ‪‬‬
‫ﻭﺭﺩ ﻋﻦ ﻣﺎﻟﻚ ﺑﻦ ﺍﳊﺎﺭﺙ ﺭﲪﻪ ﺍﷲ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻳﻘﻮﻝ ﺍﷲ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪ :‬ﻣﻦ ﺷﻐﻠﻪ ﺫﻛﺮﻱ ﻋﻦ ﻣﺴﺄﻟﱵ ﺃﻋﻄﻴﺘﻪ ﻓﻮﻕ‬
‫ﻣﺎ ﺃﻥ ﺃﻋﻄﻲ ﺍﻟﺴﺎﺋﻠﲔ«)‪.(١‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﳕﺎ ﺗﺮﻗﹼﻴﻚ ﺑﺎﻷﺩﺏ‪ ،‬ﻓﻜﻦ ﻣﺆﺩﺑﹰﺎ ﰲ ﺃﺛﻨﺎﺀ ﻃﻠﺒﻚ‪ ،‬ﻭﺍﲨـﻊ ﺑـﲔ‬
‫ﺍﻟﺴﺆﺍﻝ ﻭﺍﻻﻓﺘﻘﺎﺭ ﻭﺍﻟﺮﺿﺎ ﺑﺎﻷﻗﺪﺍﺭ ﻭﺍﻃﻠﺐ ﻣﻌﺎﱄ ﺍﳌﻘﺎﻣﺎﺕ ﻭﻋﻈﺎﺋﻢ ﺍﻷﻣـﻮﺭ ﻭﺩ‪‬ﻡ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺭﺃﻳﺖ ﻟﺴﺎﻧﻚ ﻃ ﹾﻠﻘﹰﺎ ‪‬ﺎ ﻓﺄﺑﺸﺮ ﻓﺈ‪‬ﺎ ﺣﺎﺻﻠ ﹲﺔ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬

‫*********‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﻣﺼﻨﻔﻪ )‪.(٢٩٢٧١‬‬

‫‪٧٠‬‬
‫‪ (٢٣‬ﻻ ﻳﻜ ـﻦ‪ ‬ﻃﻠﺒــﻚ ﺗﺴ ـﺒ‪‬ﺒﺎً ﺇﱃ ﺍﻟﻌﻄــﺎﺀ ﻣﻨــﻪ ﻓﻴﻘـﻞّ ﻓﻬﻤ‪‬ــﻚ ﻋﻨــﻪ‪ ،‬ﻭﻟــﻴﻜﻦ‪ ‬ﻃﻠﺒ ـﻚ‬

‫ﻹﻇﻬﺎﺭ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻭﻗﻴﺎﻣﺎً ﲝﻘﻮﻕ ﺍﻟﺮ‪‬ﺑﻮﺑﻴ‪‬ﺔ‪ ،‬ﻓﺈﳕّﺎ ﻳ‪‬ﺬﻛّﺮ‪ ‬ﻣﻦ ﳚﻮﺯ ﻋﻠﻴﻪ ﺍﻹﻏﻔﺎﻝ ﻭﺇﳕﺎ ﻳﻨﺒ‪‬ـﻪ‬

‫ﻣﻦ ﳝ‪‬ﻜﻦ ﻣﻨﻪ ﺍﻹﳘﺎﻝ‪ ،‬ﻭﻛﻴﻒ ﻳﻜﻮﻥ ﻃﻠﺒﻚ ﺍﻟﻼﺣﻖ ﺳﺒﺒﺎً ﰲ ﻋﻄﺎﺋـﻪ ﺍﻟﺴ‪‬ـﺎﺑﻖ؟ ﺟـﻞّ‬

‫ﺣﻜﻢ ﺍﻷﺯﻝ ﺃﻥ‪ ‬ﻳﻨﻀﺎﻑ ﺇﱃ ﺍﻟﻌﻠﻞ‪.‬‬

‫ﻣﻦ ﺗﺸﺮﻑ ﺑﻌﻠﻢ ﺍﻟﻴﻘﲔ ﻣﻦ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺍﻛﺘﻔﻰ ﺑﺘﺪﺑﲑ ﺍﳊﻖ ﻋﻦ ﺗﺪﺑﲑﻩ‪ ،‬ﻭﺍﺳﺘﻐﲎ‬
‫ﺑﻌﻠﻢ ﺍﷲ ﻋﻦ ﻋﻠﻤﻪ‪ ،‬ﻭﺭﺿﻲ ﺑﺘﺼﺮﻑ ﺍﳊﻖ ﻓﻴﻪ‪ ،‬ﻓﻼ ‪‬ﻳ ﹶﺬﻛﱢ ‪‬ﺮ ﺍﷲ ﺑﺪﻋﺎﺋﻪ‪ ،‬ﻷﻧﻪ ﻳـﺮﻯ‬
‫ﻼ ﻋﻤﺎ ﻳﻌﻤﻞ ﺧﻠﻘﻪ‪ ،‬ﻭﻻ ﻳﻨﺒﻬﻪ ﺇﱃ ﻣﺎ ﻳﺮﻳﺪ‪ ،‬ﻷﻧﻪ ﻳﺮﻯ ﺍﷲ ﺗﻌﺎﱃ ﺩﺑ‪‬ـﺮ‬ ‫ﺍﷲ ﻟﻴﺲ ﻏﺎﻓ ﹰ‬
‫ﺷﺆﻭﻥ ﺧﻠﻘﻪ ﺑﻘﺪﺭﺗﻪ ﻭﺇﺣﺎﻃﺘﻪ‪ ،‬ﺇﺫﹰﺍ ﻳﺴﺘﺴﻠﻢ ﻷﻗﺪﺍﺭ ﺍﷲ ﻭﻫﻮ ﻋﻨﻬﺎ ﺭﺍﺽ‪.‬‬
‫ﺤ ‪‬ﺰ ﻋﻠﻰ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻓﺘﺮﺍﻩ ﻣﻀﻄﺮﺏ ﺍﻟﻔﺆﺍﺩ ﻛﺜﲑ ﺍﻟﺴﺆﺍﻝ ﻳﺮﻳﺪ ﺩﻓﻊ‬ ‫ﺃﻣ‪‬ﺎ ﻣﻦ ﱂ ‪‬ﻳ ‪‬‬
‫ﺍﻷﻗﺪﺍﺭ! ﻻ ﻳﻌﺮﻑ ﺃﺩﺏ ﺍﳌﻌﺎﻣﻠﺔ ﻣﻊ ﺍﷲ‪ ،‬ﻓﻴﻘﻊ ﰲ ﺳﻮﺀ ﺍﻷﺩﺏ ﺣﻴﻨﻤﺎ ﻳﻌﺘﻤﺪ ﻋﻠﻰ‬
‫ﺍﻟﻄﻠﺐ ﻭﻳﻈﻦ ﺃ ﹼﻥ ﺑﻪ ﲢﺼﻞ ﺍﻹﺭﺏ‪.‬‬
‫ﻭﺍﻟﺪﻋﺎﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻮﻡ ﻋﺒﺎﺩﺓ ‪‬ﳌﺎ ﻓﻴﻪ ﻣﻦ ﺫ ﹼﻝ ﺍﻟﻄﻠﺐ ﻭﺍﳊﺎﺟﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪X W V U T S RQ P O N M‬‬
‫‪] z Z Y‬ﻏﺎﻓﺮ‪.[٦٠ :‬‬

‫ﻟﻜﻦ ﺃﻫﻞ ﺍﻹﺧﻼﺹ ﻗﺴﻤﻮﺍ ﺍﻟﺪﻋﺎﺀ ﺇﱃ ﻗﺴﻤﲔ‪:‬‬

‫‪ -١‬ﺩﻋﺎﺀ ﻣﻌﻠﻮﻝ‪:‬‬
‫ﻫﻮ ﺍﻟﻄﻠﺐ ﻣﻦ ﺍﷲ ﻷﺟﻞ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺍﻟﺪﻋﺎﺀ ﺳﺒﺒﹰﺎ ﻟﻠﻌﻄﺎﺀ ﻭﻗﻀﺎﺀ ﺍﳊﻮﺍﺋﺞ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪:‬‬
‫ﺍﻟﻔﺎﻫﻢ ﻋﻦ ﺍﷲ ﻫﻮ ﺍﻟﺬﻱ ﻳﻜﺘﻔﻲ ﺑﻌﻠﻢ ﺍﷲ ﻭﺑﺎﻻﺳﺘﻐﻨﺎﺀ ﲟﻌﺮﻓﺘﻪ ﻓﻼ ﻳﻄﻠﺐ ﺷﻴﺌﹰﺎ‪.‬‬

‫‪٧١‬‬
 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ‪:‬‬
‫))ﻻ ﻳﻜﻦ ﺣ ﹼﻈﻚ ﻣﻦ ﺍﻟﺪﻋﺎﺀ ﺍﻟﻔﺮﺡ ﺑﻘﻀﺎﺀ ﺣﺎﺟﺎﺗﻚ‪ ،‬ﻭﻣﻨﺎﺟﺎﺓ ﳏﺒﻮﺑﻚ ﻓﺘﻜﻮﻥ‬
‫ﻣﻦ ﺍﶈﺠﻮﺑﲔ((‬

‫ﻟﺬﻟﻚ ﻳﻜﺘﻔﻲ ﺃﻫﻞ ﺍﻟﻨﻬﺎﻳﺎﺕ ﺑﺬﻛﺮﻩ ﻋﻦ ﺍﻟﻄﻠﺐ ﻣﻨﻪ‪ ،‬ﻭﺇ ﹾﻥ ﻃﻠﺒﻮﺍ ﻓﺈ‪‬ﻢ ﻳﻄﻠﺒـﻮﻥ‬
‫ﻣﻨﻪ ﺯﻳﺎﺩﺓ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺑﲔ ﻳﺪﻳﻪ‪:‬‬
‫»ﻣﻦ ﺷﻐﻠﻪ ﺫﻛﺮﻱ ﻋﻦ ﻣﺴﺄﻟﱵ ﺃﻋﻄﻴﺘﻪ ﻓﻮﻕ ﻣﺎ ﺃﻥ ﺃﻋﻄﻲ ﺍﻟﺴﺎﺋﻠﲔ«)‪.(١‬‬
‫‪ -٢‬ﺩﻋﺎﺀ ﳏﻤﻮﺩ‪:‬‬
‫ﻭﻫﻮ ﺩﻋﺎﺀ ﺃﻫﻞ ﺍﻟﺒﺪﺍﻳﺎﺕ‪ ،‬ﻓﻘﺪ ﺭ ‪‬ﺧﺺ ﺃﻫﻞ ﺍﻹﺧﻼﺹ ﺑﺎﻟﺪﻋﺎﺀ ﻷﻫﻞ ﺍﻟﺒـﺪﺍﻳﺎﺕ‬
‫ﻼ ﺑﺎﻟﻮﺻﺎﻳﺎ ﺍﻟﻨﺒﻮﻳﺔ‬
‫ﻭﺃﻣﺮﻭﻫﻢ ﺑﻜﺜﺮﺓ ﺍﻟﺘﻀﺮﻋﺎﺕ ﻭﺍﻻﻟﺘﺠﺎﺀﺍﺕ ﻋﺒﻮﺩﻳﺔ ﷲ ‪ ‬ﻭﻋﻤ ﹰ‬
‫ﺍﻟﻌﺎﻣﺔ ﻟﻸﻣﺔ‪.‬‬
‫ﻫﻞ ﻳﻨﻔﻊ ﺍﻟﺪﻋﺎﺀ؟‬
‫ﺃﻣﺎ ﺃﻫﻞ ﺍﻷﺩﺏ ﻓﺈ‪‬ﻢ ﻋﺮﻓﻮﺍ ﺃﻥ ﻛﻞ ﻣﺎ ﹸﻗﺴِﻢ ﳍﻢ ﻣﻦ ﺍﻷﺭﺯﺍﻕ ﻭﺍﻷﺧﻼﻕ ﹸﻗﺪ‪‬ﺭ ﻣﻦ‬
‫ﺍﻷﺯﻝ ﻗﺒﻞ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ ﻭﺟﺮﻱ ﺍﻟﻌ‪‬ﻠﻞ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪] z‬ﺍﻟﻘﻤﺮ‪.[٤٩ :‬‬ ‫{‪â á à ß Þ‬‬
‫ﻓﻜﻴﻒ ﻳﻜﻮﻥ ﺍﻟﻄﻠﺐ ﻫﻮ ﺳﺒﺐ ﺣﺼﻮﻝ ﺍﳌﻄﻠﻮﺏ؟ ﺃﻟﻴﺲ ﺍﻟﻄﻠﺐ ﺣﺎﺩﺛﹰﺎ ﻣﻌﻠﻮﻻﹰ؟‬
‫ﻛﻴﻒ ﻳﻜﻮﻥ ﺍﳌﻌﻠﻮﻝ ﺳﺒﺒﹰﺎ ﻟﻠﻘﺪﱘ؟‬
‫ﻣﻦ ﺁﺩﺍﺏ ﺍﻟﺴﺎﻟﻚ ﰲ ﺍﻟﺪﻋﺎﺀ‪:‬‬
‫‪ -١‬ﺃﻟﹼﺎ ﻳﺪﻋﻮ ﲟﺎ ﳜﺎﻟﻒ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫‪ -٢‬ﺃﻥ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻻﻧﻜﺴﺎﺭ ﻭﺍﻻﺿﻄﺮﺍﺭ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﻣﺼﻨﻔﻪ )‪.(٢٩٢٦١‬‬

‫‪٧٢‬‬
 ‫‪ -٣‬ﺃﻟﹼﺎ ﻳﻜﻮﻥ ﺑﺎﻧﺒﺴﺎﻁ ﻭﺇﺩﻻﻝ ﺇﻻ ﺇ ﹾﻥ ﻛﺎﻥ ﺻﺎﺣﺐ ﻣﻜﺎﻧﺔ ﻭﻛﻤﺎﻝ‪.‬‬
‫‪ -٤‬ﺃﻟﹼﺎ ﻳﻌﺘﺪﻱ ﰲ ﺍﻟﺪﻋﺎﺀ‪ ،‬ﻭﻫﻮ ﺍﻟﻄﻠﺐ ﻣﻦ ﺍﷲ ﺑﺎﻟﺘﻔﺼﻴﻞ‪.‬‬
‫)‪(١‬‬
‫ﻣﻦ ﺩﻋﺎﺀ ﺑﻌﺾ ﺍ‪‬ﺎﺫﻳﺐ‪:‬‬
‫ﺭﻭﻱ ﺃ ﹼﻥ ﻗﻮﻣﹰﺎ ﻗﺤﻄﻮﺍ ﺳﻨﻮﺍﺕ ﻓﻠﻢ ﻳ‪‬ﺴﻘﻮﺍ‪ ،‬ﻓﺨﺮﺝ ﺭﺟﻞ ﻣﻨﻬﻢ ﻓﻘﺎﻝ‪:‬‬
‫ﻳﺎ ﺭﺏ ﻣﺎ ﻫﺬﺍ ﻣﻦ ﻣﻨﺎﻟﻚ ﻭﻣﺎ ﻫﻮ ﻣﻦ ﺣﻜﻤﻚ ﻭﻣﺎ ﺑﺬﻟﻚ ﻋ‪‬ﺮﻓﺖ!‬
‫ﺃﻧﻘﺼﺖ ﻋﻠﻴﻚ ﻋﻴﻮﻥ ﻣﺎﺋﻚ؟!‬
‫ﺃﻡ ﻋﺎﻧﺪﺕ ﺍﻟﺮﻳﺎﺡ ﻋﻦ ﻃﺎﻋﺘﻚ؟!‬
‫ﺃﻡ ﻧﻔﺬ ﻣﺎ ﻋﻨﺪﻙ؟!‬
‫ﺖ ﻏﻔﹼﺎﺭﹰﺍ ﻗﺒﻞ ﺧﻄﺄ ﺍﳋ ﹼﻄﺎﺋﲔ؟!‬‫ﺃﻟﺴﺖ ﻛﻨ ‪‬‬
‫ﺧﻠﻘﺖ ﺍﻟﺮﲪﺔ ﻭﺃﻣﺮﺕ ﺑﺎﻟﻌﻄ‪‬ﻴﺔ‪ ،‬ﻓﺘﻜﻮﻥ ﳌﺎ ﺗﺄﻣﺮ ﻣﻦ ﺍﳌﺨﺎﻟﻔﲔ؟!‬
‫ﺃﻡ ﺗ‪‬ﺮﻳﻨﺎ ﺃﻧﻚ ﳑﺘﻨﻊ؟‬
‫ﺠﻞ ﺍﻟﻌﻘﻮﺑﺔ؟‬‫ﺃﻡ ﲣﺸﻰ ﺍﻟﻔﻮﺕ ﻓ‪‬ﺘﻌ ‪‬‬
‫ﻓﻤﺎ ﻟﺒﺚ ﺃﻥ ﺃﻏﺪﻗﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻤﺎﺀ ﺑﺎﻟﻌﻄﺎﺀ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﻳﺎ ﺃﺧﻲ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺃ ﹼﻥ ﻫﺆﻻﺀ ﻻ ﻳ‪‬ﻘﱠﻠﺪ‪‬ﻭﻥ‪ ،‬ﻷ ﹼﻥ ﺗﻘﻠﻴﺪﻫﻢ ﺗﻄﺎﻭ ﹲﻝ ﰲ ﺍﻷﺩﺏ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﻒ ﺑﻌﻠﻤﻪ‪ :‬ﻋﻠﻤﻪ ﲝﺎﱄ ﻳﻐﻨﻴﲏ ﻋﻦ ﺳـﺆﺍﻟﻪ‪،‬‬ ‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻛﻦ ﺇﺑﺮﺍﻫﻴﻤﻴﹰﺎ‪ ،‬ﻭﺍﻛﺘ ‪‬‬
‫ﺕ ﺍﻷﻗﺪﺍﺭ ﻭﺣﺼﻠﺖ ﻋﻠﻰ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﳌﺎ‬ ‫ﻭﺗﺄﺩﺏ ﻣﻊ ﺍﷲ ﻭﻻ ﺗﻈ ‪‬ﻦ ﺃﻧﻚ ﺑﺪﻋﺎﺋﻚ ﻏﻴ‪‬ﺮ ‪‬‬
‫ﺃﳍﻤﻚ ﺍﷲ ﺍﻟﺪﻋﺎﺀ ﺃﳍﻤﻚ ﻟﻴ‪‬ﻌﻄﻴﻚ ﻣﺎ ﻗﺪ‪‬ﺭ ﻟﻚ ﻣﻦ ﺍﻷﺯﻝ‪.‬‬

‫)‪ (١‬ﺍﳌﺮﺍﺩ ﺑﺎ‪‬ﺬﻭﺏ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﺑﺘﺠﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﲡﻠﻲ ﲨﺎﻝ ﻓﺄﺧﺬﻩ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ‪ ،‬ﻭﻫﻢ ﻧﺪﺭﺓ ﺑﲔ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﺟﻌﻠـﻬﻢ‬
‫ﺍﷲ ‪ ‬ﺁﻳﺔ ﻣﻦ ﺁﻳﺎﺕ ﻋﻄﺎﺋﻪ ﻟﻴﻜﻮﻧﻮﺍ ﻣﺬﻛﺮﻳﻦ ﺍﻟﻨﺎﺱ ﺑﺴﻠﻮﻛﻬﻢ ﲝﻘﺎﺭﺓ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﺎﺭﻓﻮﻥ ﻓﻬﻢ ﺃﻋﻠﻰ ﻣﻦ ﺍ‪‬ﺎﺫﻳﺐ ﻣﻘﺎﻣﹰﺎ‪.‬‬
‫‪٧٣‬‬
‫‪ (٢٤‬ﺧﲑ‪ ‬ﻣﺎ ﺗﻄﻠﺒﻪ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﻃﺎﻟﺒﻪ ﻣﻨﻚ‪ ،‬ﻭﻣﻄﻠﺐ ﺍﻟﻌﺎﺭﻓﲔ ﻣﻦ ﺍ‪ ‬ﺍﻟﺼ‪‬ﺪﻕ ﰲ‬

‫ﺍﻟﻌﺒﻮﺩﻳﹶﺔ ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻕ ﺍﻟﺮ‪‬ﺑﻮﺑﻴ‪‬ﺔ‪.‬‬

‫ﺇ ﹼﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺼﻮﰲ ﻭﺍﻟﺴﻠﻮﻙ ﺍﻟﻌﻠﻤﻲ ﺍ‪‬ﺮ‪‬ﺩ ﻋﻦ ﺍﻟﺮﻭﺡ ﻫﻮ ﺍﻷﺩﺏ‪،‬‬
‫ﻓﺎﻟﺼﻮﰲ ﻳﺒﺬﻝ ﻛﻞ ﻃﺎﻗﺎﺗﻪ ﻟﻴﻜﻮﻥ ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ ﰲ ﻛـﻞ ﺣﺮﻛﺎﺗـﻪ‬
‫ﻭﺳﻜﻨﺎﺗﻪ ﻭﻃﺎﻋﺎﺗﻪ ﻭﻣﻌﺎﻣﻼﺗﻪ‪ ،‬ﻭﺍﻷﺩﺏ ﲦﺮﺗﻪ ﻗﺒﻮﻝ ﺍﻟﻌﻤﻞ‪ ،‬ﻭﻧﻘﺺ ﺍﻷﺩﺏ ﲦﺮﺗـﻪ‬
‫ﺣﺒﻮﻁ ﺍﻟﻌﻤﻞ‪.‬‬
‫ﻟﻠﺴﺎﻟﻚ ﺃﹸﻣﻨﻴﺎﺕ ﻭﺭﻏﺒﺎﺕ ﻳﻘﺪﻣﻬﺎ ﻟﻠﺤﻀﺮﺓ‪ ،‬ﻭﻛﻞ ﺳﺆﺍﻝ ﻣﻦ ﺍﳊﻀﺮﺓ ﻋﺒـﺎﺩﺓ‪،‬‬
‫ﻓﺘﻌﺪﺩﺕ ﻃﻠﺒﺎﺕ ﺍﻟﺴﺎﻟﻜﲔ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻟﻮﺍﺻﻠﲔ ﺻﻔﺖ ﺳﺮﺍﺋﺮﻫﻢ‪ ،‬ﻓﻠﻢ ﻳﻄﻠﺒـﻮﺍ ﺃﻱ‬
‫ﻆ ﻟﻨﻔﻮﺳﻬﻢ‪ ،‬ﺇﳕﺎ ﻣﻄﻠﺒﻬﻢ ﺃﻥ ﻳﻜﻮﻥ ﻛﻠﻬﻢ ﷲ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﺣﱟ‬
‫{½¾¿‪ ] z Æ Å Ä Ã Â ÁÀ‬ﺍﻟﺰﻣﺮ‪.[٢٩:‬‬

‫ﻣﺮﺍﺗﺐ ﺍﻟﺴﺆﺍﻝ‪:‬‬
‫‪ -١‬ﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺄﻝ ﺍﻟﻜﺮﺍﻣﺔ‪.‬‬
‫‪ -٢‬ﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺄﻝ ﺍﳉﻨﺔ‪.‬‬
‫‪ -٣‬ﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺄﻝ ﺷﻬﻮﺩ ﺍﻷﻧﻮﺍﺭ‪.‬‬
‫‪ -٤‬ﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺄﻝ ﻟﺬﺓ ﺍﻷﺫﻛﺎﺭ‪.‬‬
‫‪ -٥‬ﻣﻨﻬﻢ ﻣﻦ ﻳﺴﺄﻝ ﺍﷲ ﺭﺿﺎﻩ‪ ،‬ﻭﻫﻮ ﺃﻋﻼﻫﻢ ﺭﺗﺒ ﹰﺔ‪.‬‬
‫ﻭﺭﺿﺎ ‪‬ﻩ ﻳﻜﻤﻦ ﰲ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﺍﻷﻭﺍﻣﺮ ﻭﺍﻟﻨﻮﺍﻫﻲ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z ~ } | { z y‬ﻫﻮﺩ‪.[١١٢ :‬‬

‫‪٧٤‬‬
 ‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺪﺍﺭﺍﱐ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﳘﻪ ﺍﳊﻀﻮﺭ ﻭﺭﻓﻊ ﺍﻟﺴﺘﻮﺭ((‪.‬‬ ‫))ﺷﺘ‪‬ﺎﻥ ﻣﺎ ﺑﲔ ‪‬ﻣ ‪‬ﻦ ﳘﹼﻪ ﺍﳊﻮﺭ ﻭﺍﻟﻘﺼﻮﺭ ﻭﺑﲔ ‪‬ﻣ ‪‬ﻦ ﹼ‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ــﺎﻩ‬
‫ـﱯ ﰲ ﺑـﻘـ‬ ‫ـﺔ ﻗﻠـ‬
‫ـﺖ‪ :‬ﻣﻨ‪‬ﻴـ‬‫ﻟﻘﻠـ‬ ‫ﻟﻮ ﻗﻴﻞ‪ :‬ﻣﺎ ﲤﻨ‪‬ﻰ ﻭﺍﻟﻌﺒﺪ ‪‬ﻳﻌﻄﻲ ﻣﻨـﻬﺎ؟‬
‫ﻣﻦ ﻣﻨﺎﺟﺎﺓ ﺍﳉﻨﻴﺪ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﺍﻟﻠﻬﻢ ﻭﻛﻞ ﺳﺆﺍﻝ ﻓﻌﻦ ﺃﻣﺮﻙ ﱄ ﺑﺎﻟﺴﺆﺍﻝ‪ ،‬ﻓﺎﺟﻌﻞ ﺳﺆﺍﱄ ﻟﻚ ﺳﺆﺍﻝ ﳏﺎﺑـﻚ‪،‬‬
‫ﻭﻻ ﲡﻌﻠﲏ ﳑﻦ ﻳﺘﻌ ‪‬ﻤﺪ ﺑﺴﺆﺍﻟﻪ ﻣﻮﺍﺿﻊ ﺍﳊﻈﻮﻅ ﺑﻞ ﻳﺴﺄﻝ ﺍﻟﻘﻴﺎﻡ ﺑﻮﺍﺟﺐ ﺣﻘﻚ((‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻟﺘﻜﻦ ﳘﺘﻚ ﻋﺎﻟﻴﺔ ﻭﻏﺎﻳﺘﻚ ﺳﺎﻣﻴﺔ‪ ،‬ﻓﻼ ﺗﻄﻠﺐ ﺇﻻ ﻣﺎ ﻳﺰﻳﺪﻙ ﻗﺮﺑﹰﺎ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻲ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﻻﻣﺘﺜﺎﻝ ﻭﺍﻟﻘﻴﺎﻡ ﲝﻘﻮﻕ ﺍﻟﺮﺑﻮﺑﻴﺔ‪.‬‬

‫*********‬

‫‪٧٥‬‬
‫‪ (٢٥‬ﻻ ﺗﺴﺘﻐﺮﺏ‪ ‬ﻭﻗﻮﻉ ﺍﻷ ﻛﺪﺍﺭ ﻣﺎ ﺩﻣﺖ ﻣﻘﻴﻤﺎً ﰲ ﻫﺬﻩ ﺍﻟﺪ‪‬ﺍﺭ‪ ،‬ﻓﺈ�ـﻬﺎ ﻣـﺎ ﺃﺑـﺮﺯﺕ‪‬‬

‫ﺇﻻّ ﻣﺎ ﻫﻮ ﻣﺴﺘﺤﻖ‪ ‬ﻭﺻﻔﻬﺎ ﻭﻭﺍﺟﺐ �ﻌﺘﻬﺎ‪.‬‬

‫ﺇ ﹼﻥ ﻭﻗﻮﻉ ﺍﻷﻛﺪﺍﺭ ﰲ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﻣﻦ ﻣﻈﺎﻫﺮ ﲡﻠﻲ ﺍﺳﻢ ﺍﷲ ﺍﻟﻘﻬﺎﺭ‪ ،‬ﻓﻘﺪ ﻗﻬﺮ ﻋﺒﺎﺩﻩ‬
‫ﺑﺄﻗﺪﺍﺭﻩ‪ ،‬ﻓﻼ ﻳﺴﺘﻄﻴﻊ ﺃﻱ ﺇﻧﺴﺎﻥ ﺃﻥ ﳝﺸﻲ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﲟﺨﻄﻄﺎﺗﻪ ﺍﻟﱵ ﻭﺿﻌﻬﺎ‪.‬‬
‫ﻓﻴﺠﺐ ﺃﻥ ﻳﻌﻠﻢ ﺍﻟﺴﺎﻟﻚ ﺃﻧﻪ ﻟﻦ ﻳﺮﺗﺎﺡ ﰲ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻳﻮﻣﹰﺎ ﻭﺍﺣﺪﹰﺍ‪ ،‬ﻓﻬﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻫﻲ‬
‫ﺩﺍﺭ ﺍﻟﻜﺒﺪ ﻭﺍﻟﻨﻜﺪ‪ ،‬ﻭﺍﻟﻨﱯ ‪ T‬ﻭﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ﻛﺎﻥ ﻣﺘﻮﺍﺻﻞ ﺍﻷﺣﺰﺍﻥ‪.‬‬
‫ﺗﻌﺎﱃ‪] z t s r q p { :‬ﺍﻟﺒﻠﺪ‪.[٤:‬‬ ‫ﻗﺎﻝ‬
‫ﻭﺭﺩ ﻋﻦ ﺑﻌﺾ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪)) :‬ﺃﻳ‪‬ﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻥ ﻫﺬﻩ ﺍﻟﺪﺍﺭ ﺩﺍﺭ ﺍﻟﺘـﻮﺍ ٍﺀ ﻻ ﺩﺍﺭ‬
‫ﺡ ﻻ ﻣﱰﻝ ﻓﺮﺡ‪ ،‬ﻓﻤﻦ ﻋﺮﻓﻬﺎ ﱂ ﻳﻔﺮﺡ ﻟﺮﺧﺎﺋﻬـﺎ ﻭﱂ ﳛـﺰﻥ‬ ‫ﺍﺳﺘﻮﺍﺀ‪ ،‬ﻭﻣ‪‬ﻨﺰﻝ ﺗﺮ ﹴ‬
‫ﻟﺸﻘﺎﺋﻬﺎ‪ ،‬ﺃﻻ ﻭﺇ ﱠﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺑﻠﻮﻯ ﻭﺍﻵﺧﺮﺓ ﺩﺍﺭ ﻋﻘﱮ‪ ،‬ﻓﺠﻌـﻞ ﺑﻠـﻮﻯ‬
‫ﺍﻟﺪﻧﻴﺎ ﻟﺜﻮﺍﺏ ﺍﻵﺧﺮﺓ ﺳﺒﺒﹰﺎ ﻭﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ ﻣﻦ ﺑﻠﻮﻯ ﺍﻟﺪﻧﻴﺎ ﻋﻮﺿﹰﺎ‪ ،‬ﻓﻴﺄﺧﺬ ﻟﻴﻌﻄـﻲ‬
‫ﻭﻳﺒﺘﻠﻲ ﻟﻴﺠﺰﻱ‪ ،‬ﻭﺇ‪‬ﺎ ﻟﺴﺮﻳﻌﺔ ﺍﻻﻟﺘﻮﺍﺀ ﻭﺷﻴﻜﺔ ﺍﻻﻧﻘـﻼﺏ‪ ،‬ﻓﺎﺣـﺬﺭﻭﺍ ﺣـﻼﻭﺓ‬
‫ﺭﺿﺎﻋﻬﺎ ﻭﻣﺮﺍﺭﺓ ﻓﻄﺎﻣﻬﺎ‪ ،‬ﻭﺍﻫﺠﺮﻭﺍ ﻟﺬﻳﺬ ﻋﺎﺟﻠﻬﺎ ﻟﻜﺮﻳﻪ ﺁﺟﻠﻬﺎ‪ ،‬ﻭﻻ ﺗﺴـﻌ‪‬ﻮﺍ ﰲ‬
‫ﻋﻤﺮﺍﻥ ﺩﺍ ﹴﺭ ﻗﺪ ﻗﻀﻰ ﺍﷲ ﺧﺮﺍ‪‬ﺎ‪ ،‬ﻭﻻ ﺗﻮﺍﺻﻠﻮﻫﺎ ﻭﻗﺪ ﺃﺭﺍﺩ ﺍﷲ ﻣـﻨﻜﻢ ﺍﺟﺘﻨﺎ‪‬ـﺎ‬
‫ﺨ ‪‬ﻄ ‪‬ﻪ ﻣ‪‬ﻌﺮ‪‬ﺿﲔ ﻭﻟﻌﻘﻮﺑﺘﻪ ﻣﺴﺘﺤﻘﲔ((‪.‬‬ ‫ﺴ‪‬‬‫ﻓﺘﻜﻮﻧﻮﺍ ‪‬ﻟ ‪‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ ﺍﻟﺪﺍﺭﺍﱐ ﺭﲪﻪ ﺍﷲ ﻷﲪﺪ ﺑﻦ ﺃﰊ ﺍﳊﻮﺍﺭﻱ‪)) :‬ﻳﺎ ﺃﲪﺪ ﺟـﻮ ‪‬‬
‫ﻉ‬
‫ﻱ ﻗﻠﻴ ﹲﻞ ﻭﺫ ﹲﻝ ﻗﻠﻴ ﹲﻞ ﻭﺻ ‪‬ﱪ ﻗﻠﻴ ﹲﻞ ﻭﻗﺪ ﺍﻧﻘﻀﺖ ﻋﻨﻚ ﺃﻳﺎﻡ ﺍﻟﺪﻧﻴﺎ((‪.‬‬
‫ﻗﻠﻴ ﹲﻞ ﻭﻋﺮ ‪‬‬
‫ﷲ ﺍﻹﻧﺴﺎﻥ ﰲ ﺩﺍﺭ ﺍﻟﺪﻧﻴﺎ ﻟﻼﺑﺘﻼﺀ‪ ،‬ﻓﻼ ﺗﺴـﺘﻐﺮﺏ‬ ‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺧﹶﻠﻖ ﺍ ُ‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﺣﻴﻨﻤﺎ ﻳﺘﻨﺎﻭﺏ ﻋﻠﻴﻚ ﺍﻟﺒﻼﺀ ﻭﺃﻧﺖ ﺗﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺼـﻔﺎﺀ‪،‬‬
‫ﻓﺘﺠﻠﻲ ﺍﳉﻼﻝ ﻫﻮ ﻏﺎﻟﺐ ﺣﻆ ﺍﻟﺪﻧﻴﺎ ﻭﲡﻠﻲ ﺍﳉﻤﺎﻝ ﻫﻮ ﻏﺎﻟﺐ ﺣﻆ ﺍﻵﺧﺮﺓ‪.‬‬
‫‪٧٦‬‬
‫‪ (٢٦‬ﺗﻨﻮ‪‬ﻋــﺖ ﺃﺟﻨــﺎﺱ‪ ‬ﺍﻷﻋﻤــﺎﻝ ﺑﺘﻨـﻮ‪‬ﻉ ﻭﺍﺭﺩﺍﺕ ﺍﻷﺣــﻮﺍﻝ‪ ،‬ﻓﻤــﺎ ﺍﺳــﺘﻮﺩﻉ ﰲ ﻏﻴــﺐ‬

‫ﺍﻟﺴ‪‬ﺮﺍﺋﺮ ﻇﻬﺮ ﰲ ﺷﻬﺎﺩﺓ ﺍﻟﻈّﻮﺍﻫﺮ‪.‬‬

‫ﺡ ﻟﻠﺴﺮﺍﺋﺮ‪ ،‬ﻭﺍﻟﺴ ‪‬ﺮ ﺃﺻﻞ ﺍﻹﻧﺴﺎﻥ ﻭﻣﻌﺪﻧﻪ‪ ،‬ﻓﻤﻦ‬
‫ﺍﻟﺴﻠﻮﻙ ﺳ ‪‬ﲑ ﰲ ﺍﻟﺒﺎﻃﻦ ﻭﺇﺻﻼ ‪‬‬
‫ﺍﻧﺼﻠﺢ ﺳﺮﻩ ﻇﻬﺮ ﺃﺛﺮﻩ ﻋﻠﻰ ﺟﻮﺍﺭﺣﻪ ﻭﺍﻟﻌﻜﺲ‪.‬‬
‫ﻭﲤﻴﺰ ﺃﻫﻞ ﺍﻟﺴﻠﻮﻙ ﲜﻤﺎﻝ ﻇﻮﺍﻫﺮﻫﻢ ﻭﻧﻮﺭ ﻭﺟﻮﻫﻬﻢ ﳌﺎ ﻳ‪‬ﻀﻤﺮﻭﻧﻪ ﰲ ﻗﻠﻮ‪‬ﻢ ﻣﻦ‬
‫ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪] zXWV{ :‬ﺍﻟﻔﺘﺢ‪.[٢٩ :‬‬
‫ﻋﻦ ﺟﻨﺪﺏ ﺑﻦ ﺳﻔﻴﺎﻥ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﻣﺎ ﺃﺳﺮ ﻋﺒﺪ ﺳﺮﻳﺮﺓ ﺇﻻ ﺃﻟﺒﺴﻪ ﺍﷲ ﺭﺩﺍﺀﻫﺎ‪ ،‬ﺇﻥ ﺧﲑﹰﺍ ﻓﺨﲑ ﻭﺇﻥ ﺷ ‪‬ﺮﹰﺍ ﻓﺸ ‪‬ﺮ«‬
‫ﻋﻦ ﺟﺎﺑﺮ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(٢‬‬
‫ﺴﻦ ﻭﺟﻬﻪ ﺑﺎﻟﻨﻬﺎﺭ«‬
‫»ﻣﻦ ﹶﻛﹸﺜﺮﺕ ﺻﻼﺗﻪ ﺑﺎﻟﻠﻴﻞ ‪‬ﺣ ‪‬‬
‫ﻓﺎﻟﻈﺎﻫﺮ ﻋﻼﻣﺔ ﺍﻟﺒﺎﻃﻦ ﻭﺇﻥ ﺣﺎﻭﻝ ﺻﺎﺣﺒﻪ ﺇﺧﻔﺎﺅﻩ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻈﻬﺮ ﻋﻠﻴﻪ‪.‬‬
‫ﻗﻴﻞ ﻷﺣﺪ ﺍﻟﺼﺎﳊﲔ‪ :‬ﻣﺎ ﺳ ‪‬ﺮ ﺍﻟﻨ‪‬ﻮﺭ ﺍﻟﺬﻱ ﻋﻠﻰ ﻭﺟﻬﻚ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﺐ ﻭﺑـﺎﻃﲏ ﻣـﺄﻭﺍﻙ‪.‬‬ ‫ﻟﻴﺲ ﻋﺠﻴ ‪‬‬ ‫ﺍﻗﺘﺒﺎﺱ ﺍﻷﻧـﻮﺍﺭ ﻣـﻦ ﻇـﺎﻫﺮﻱ‬
‫ﺇﺫﹰﺍ‪ :‬ﺃﻋﻤﺎﻝ ﺍﳉﻮﺍﺭﺡ ﻣﺎ ﻫﻲ ﺇ ﹼﻻ ﺗﺮﲨﺔ ﻷﺣﻮﺍﻝ ﺍﻟﻘﻠﻮﺏ‪:‬‬
‫ﻓﻤﻦ ﻛﺎﻥ ﺣﺎﻟﻪ ﺍﻟﻘﺒﺾ ﻇﻬﺮ ﻋﻠﻰ ﺟﻮﺍﺭﺣﻪ ﺃﺛﺮ ﺍﻟﺴﻜﻮﻥ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻪ ﺍﻟﺒﺴﻂ ﻇﻬﺮ ﻋﻠﻰ ﺟﻮﺍﺭﺣﻪ ﺍﳊﺮﻛﺔ ﻭﺍﻟﻨﺸﺎﻁ‪.‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻪ ﺍﻟﻮﺭﻉ ﻇﻬﺮ ﻋﻠﻰ ﺟﻮﺍﺭﺣﻪ ﺍﻹﺣﺠﺎﻡ‪.‬‬
‫ﺸﻌﺮ‪.‬‬
‫ﻉ ﰲ ﺍﻟ ‪‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﺣﺎﻟﻪ ﺍﶈﺒﺔ ﻇﻬﺮ ﻋﻠﻰ ﺟﻮﺍﺭﺣﻪ ﺍﻟﻌﺰﻟﺔ ﻭ‪‬ﺑ ‪‬ﺮ ‪‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ )‪.(١٧٠٢‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﺔ ﰲ ﺳﻨﻨﻪ )‪.(١٣٣٣‬‬
‫‪٧٧‬‬
 ‫ﻭﻫﻜﺬﺍ ﻓﻜﻞ ﺣﺎ ﹴﻝ ﻳﻈﻬﺮ ﺃﺛﺮﻩ ﻋﻠﻰ ﺍﳉﻮﺍﺭﺡ‪.‬‬
‫ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﺴﺎﻟﻜﲔ ﻳﻌﺎﻣﻠﻮﻥ ﺇﺧﻮﺍ‪‬ﻢ ﲟﺎ ﻋﻬﺪﻭﺍ ﻣﻦ ﺍﷲ ﻣﻦ ﲡﻠﻲ ﻭﻛﺄﻥ ﺍﻟﺘﺠﻠﻲ‬
‫ﻋﻠﻰ ﺍﳉﻤﻴﻊ ﻭﺍﺣ ‪‬ﺪ! ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺘﻄﺎﻭﻝ ﻋﻠﻰ ﺃﻭﺭﺍﺩ ﺍﻟﺸﻴﻮﺥ ﺍﻟ ﹸﻜ ‪‬ﻤ ﹾﻞ ﺇﺫﺍ ﺧﺎﻟﻔﺖ ﻣﺎ‬
‫ﻋﺮﻓﻮﺍ!! ﻓﻬﺆﻻﺀ ﺃﺳﺎﺅﻭﺍ ﺍﻷﺩﺏ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃ‪‬ﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﺗﻌﺘﺮﺽ ﻋﻠﻰ ﺳﻠﻮﻙ ﺍﻟﺼﺎﳊﲔ ﻭﺍﻋﺬﹸﺭﻫ‪‬ﻢ ﰲ ﺗﻨﻮ‪‬ﻉ ﺃﻋﻤـﺎﳍﻢ‬
‫ﻓﺎﻟﻜﻞ ﻣﺼﻴﺐ‪ ،‬ﻣﻬﻤﺎ ﻛﺘﻤﺖ ﺇﺧﻼﺻﻚ ﻭﺣﺒﻚ ﻓﻼ ﺑﺪ ﺃﻥ ﻳﻈﻬﺮ ﻳﻮﻣـﹰﺎ‪ ،‬ﻓﻜـﻦ‬
‫ﳐﻠﺼﹰﺎ ﺣﱴ ﻻ ﻳﻀﺮﻙ ﺍﻟﻈﻬﻮﺭ‪.‬‬

‫*********‬

‫‪٧٨‬‬
‫‪ (٢٧‬ﺗﺸﻮ‪‬ﻓﻚ ﺇﱃ ﻣﺎ ﺑﻄﻦ ﻓﻴﻚ ﻣ‪‬ﻦﹶ ﺍﻟﻌﻴﻮﺏ ﺧﲑ‪ ‬ﻟﻚ ﻣ‪‬ﻦ ﺗﺸﻮ‪‬ﻓﻚ ﺇﱃ ﻣـﺎ ﺣﺠـﺐ‬

‫ﻋﻨﻚ ﻣ‪‬ﻦﹶ ﺍﻟﻐﻴﻮﺏ‪.‬‬

‫ﺍﳌﺮﻳﺪ ﺃﺛﻨﺎﺀ ﺳﻠﻮﻛﻪ ﻳﺘﻄﻠﻊ ﻭﻳﺸﺘﺎﻕ ﺇﱃ ﻣﻌﺮﻓﺔ ﻣﺎ ﻭﺭﺍﺀ ﺍﻷﺳﺘﺎﺭ‪ ،‬ﻛﺄﺳﺮﺍﺭ ﺍﻟﻌﺒﺎﺩ‬
‫ﻭﺑﻌﺾ ﻏﻮﺍﻣﺾ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻮﻗﺎﺋﻊ ﺍﳌﺴﺘﻘﺒﻠﻴﺔ‪ ،‬ﺇﻣﺎ ﻓﻀﻮ ﹰﻻ ﻭﺇﻣﺎ ﻃﻠﺒﹰﺎ ﻟﻠﻴﻘﲔ‪.‬‬
‫ﻭﻫﺬﺍ ﺍﻟﺘﺸ ‪‬ﻮﻑ ﻳﺸﻐﻠﻪ ﻋﻦ ﺣﻘﻴﻘﺔ ﺳﻠﻮﻛﻪ ﻭﺍﻟﺬﻱ ﻫﻮ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻃﻬﺎﺭﺓ ﻧﻔﺴﻪ‬
‫ﻭﺻﻔﺎﺀ ﻗﻠﺒﻪ ﻭﺍﻧﻄﻼﻕ ﺭﻭﺣﻪ‪ ،‬ﻓﻜﺎﻥ ﺍ َﻷ ‪‬ﻭﱃ ﺑﻪ ﺃ ﹾﻥ ﻳ ﹼﻄﻠﻊ ﺇﱃ ﻧﻘﺎﺋﺼﻪ ﻟﻴﻜﻤﻠﻬﺎ ﻭﺇﱃ‬
‫ﺤﺐ‪ ‬ﻟﻠﺪﻧﻴﺎ ﻭﺍﳉﺎﻩ ﻳ‪‬ﺨﺎﻑ ﺍﻟﻔﻘﺮ‬ ‫ﻚ ﺣﺴﻮ ‪‬ﺩ ﺣﻘﻮ ‪‬ﺩ ‪‬ﻣ ‪‬‬
‫ﻋﻴﻮﺑﻪ ﻟﻴﺼﻠﺤﻬﺎ‪ ،‬ﻓﻜﻢ ﻣﻦ ﺳﺎﻟ ‪‬‬
‫ﻭﺍﻟﺒﻼﺀ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺳﺎﻟﻚ ﻛﹸﺸﻔﹶﺖ ﻟﻪ ﺑﻌﺾ ﺍﻟﻐﻴﻮﺏ ﰲ ﺍﻟﻄﺮﻳـﻖ‪ ،‬ﻓﺎﻋﺘﻘـﺪ ‪‬ـﺎ‬
‫ﻭﺗﻮﹼﻗﻒ ﰲ ﺳﻠﻮﻛﻪ ﻭﻧﺴﻲ ﻣﻘﺼﺪﻩ ﺍﻷﺻﻴﻞ ﻭﻫﻮ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺍﻟﻌﻴﻮﺏ ﺛﻼﺛﺔ‪:‬‬
‫‪ -١‬ﻋﻴﻮﺏ ﺍﻟﻨﻔﺲ‪ :‬ﺍﻟﺸﻬﻮﺍﺕ ﺍﳉﺴﻤﺎﻧﻴﺔ ﻣﻦ ﺃﻛﻞ ﻭﺷﺮﺏ ﻭﺟـﻨﺲ ﻭﻟـﺒﺲ‬
‫ﻭﺳﻜﻦ ﻭﻣﺮﻛﺐ‪...‬‬
‫‪ -٢‬ﻋﻴﻮﺏ ﺍﻟﻘﻠﺐ‪ :‬ﺣﺐ ﺍﻟﺴﻴﺎﺩﺓ ﻭﺍﻟﻌﺰ ﻭﺍﳉﺎﻩ ﻭﺍﻟﻨﻔﺎﻕ ﻭﺍﻟﻜﱪ ﻭﺍﳊﺴﺪ ﻭﺍﳊﻘﺪ‬
‫ﻭﺍﻟﻌﺠﺐ‪...‬‬
‫‪ -٣‬ﻋﻴﻮﺏ ﺍﻟﺮﻭﺡ‪ :‬ﻃﻠﺐ ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺍﳌﻘﺎﻣﺎﺕ ﻭﺍﳉ‪‬ﻨﺎﺕ‪...‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﻣﲔ ﻛﻔﺘﺎﺭﻭ ﹸﻗﺪ‪‬ﺱ ﺳ ‪‬ﺮﻩ‪)):‬ﻟﻴﺲ ﺍﻟﻜﺸﻒ ﺧﺮﻕ ﻋﻮﺍﺋﺪ ﺍﻷﺷﻴﺎﺀ ﻓﺘﻄﹼﻠﻊ‬
‫ﻋﻠﻴﻬﺎ‪ ،‬ﺑﻞ ﺍﻟﻜﺸﻒ ﺃﻥ ﺗﻜﺸﻒ ﻋﻴﻮﺏ ﻧﻔﺴﻚ ﻓﺘﺼﻠﺤﻬﺎ((‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺣﺎﻓﻆ ﻋﻠﻰ ﺻﺪﻕ ﻧﻴﺘﻚ ﺍﻟﱵ ﺩﺧﻠﺖ ‪‬ﺎ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻛﻠﻤﺎ ﺭﺃﻳﺖ‬
‫ﻧﻘﺼﹰﺎ ﰲ ﻧﻔﺴﻚ ﺍﺷﺘﻐﻞ ﺑﺈﺻﻼﺣﻪ‪ ،‬ﻓﻤﺎﺍﻟﺴﻠﻮﻙ ﺇﻻ ﲣﻠﻴﺔ ﻭﲢﻠﻴﺔ‪.‬‬
‫‪٧٩‬‬
‫‪ (٢٨‬ﻣﺎ ﻛﺎﻥ ﻇﺎﻫﺮ‪ ‬ﺫﻛﺮٍ ﺇﻻ ﻋـﻦ ﺑـﺎﻃﻦ ﺷـﻬﻮﺩ‪ ‬ﻭﻓﻜـﺮٍ‪ ،‬ﻟﻘـﺪ ﺃﺷـﻬﺪﻙ ﻣـﻦ ﻗﺒـﻞِ ﺃﻥ‪‬‬

‫ﻳﺴﺘﺸﻬﺪﻙ ﻓﻨﻄﻘﺖ‪ ‬ﺑﺈﳍﻴ‪‬ﺘﻪ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﲢﻘّﻘﺖ‪ ‬ﺑﺄﺣﺪﻳ‪‬ﺘﻪ ﺍﻟﻘﻠـﻮﺏ ﻭﺍﻟﺴ‪‬ـﺮﺍﺋﺮ‪ ،‬ﺃ ﻛﺮﻣـﻚ‬

‫ﺃﻳﻬﺎ ﺍﻟﺬﺍﻛﺮ ﺑﻜﺮﺍﻣﺎﺕ‪ ‬ﺛﻼﺙ‪ :‬ﺃﺫﻥ ﻟﻚ ﺃﻥ‪ ‬ﺗﺬﻛﺮﻩ‪ ،‬ﻭﻟﻮﻻ ﻓﻀﻠﻪ ﱂ ﺗﻜﻦ ﺃﻫﻼ‪ ‬ﳉﺮﻳﺎﻥ ﺫﻛﺮﻩ‬

‫ﻋﻠﻴﻚ‪ ،‬ﻭﺟﻌﻠﻚ ﻣﺬﻛﻮﺭﺍً ﺑﻪ ﺇﺫْ ﺣﻘّـﻖ �ﺴـﺒﺘﻚ ﺇﻟﻴـﻪ‪ ،‬ﻭﺟﻌﻠـﻚ ﻣـﺬﻛﻮﺭﺍً ﻋﻨـﺪﻩ‪ ،‬ﻓـﺘﻤ‪‬ﻢ‬

‫�ﻌﻤﹶﺘﻪ ﻋﻠﻴﻚ‪.‬‬
‫ﺡ ﻣ‪‬ﺸﺮﻗ ﹲﺔ ﺑﺎﻟﺘﻮﺣﻴﺪ‪ ،‬ﺷﻬﺪﺕ ﻭﻧﻄﻘـﺖ‬
‫ﺍﻟﺮﻭﺡ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﰲ ﺃﺻﻞ ﺧﻠﻘﺘﻬﺎ ﺭﻭ ‪‬‬
‫ﺑﺎﻟﻮﺣﺪﺍﻧﻴ‪‬ﺔ ﻗﺒﻞ ﺧﻠﻖ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭﺍﻷﺭﺽ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪dc b a ` _ ^ ] \ [ Z Y X W V‬‬
‫‪] z...f e‬ﺍﻷﻋﺮﺍﻑ‪.[١٧٢ :‬‬

‫ﻭﳌﹼﺎ ﻧﺰﻟﺖ ﺑﻘﺎﻟﺒﻬﺎ ﺍﻟﺒﺸﺮﻱ ﻧﺴﻴﺖ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﹸﺫﻛﱢﺮﺕ ﺑﺎﷲ ﺍﻟﺘﻘﻰ ﻧﻮﺭ ﺍﻟﺘﺬﻛﲑ ﺑﻨـﻮﺭ‬
‫ﺍﻷﺻﻞ ﻓﺘﻔﺎﻋﻼ‪ ،‬ﻓﺸﻌﺮﺕ ﺑﺄﹸﻧﺲ ﺍﻟﺬﻛﺮ ﻭﺣﻼﻭﺗﻪ ﻟﻠﻌﻬﺪ ﺍﻟﻘﺪﱘ‪ ،‬ﻭﺇﻻ ﻓﻠﻮﻻ ﺫﻟـﻚ‬
‫ﺖ ﺍﻟﺬﻛﺮ‪ ،‬ﻋﻼﻣﺔ ﺫﻟﻚ ﺇﺫﺍ ﺩﺧﻞ ﻛﺎﻓ ‪‬ﺮ ﺑﺎﻹﺳﻼﻡ‬ ‫ﺍﻟﻌﻬﺪ ﺍﻟﺸﻬﻮﺩﻱ ﺍﻟﻘﺪﱘ ﻻﺳﺘﻮﺣﺸ ‪‬‬
‫ﺐ ﰲ ﺻﺪﺭﻩ ﻳ‪‬ﺮﺍﻓﻘـﻪ ﺩﻣـﻊ‬ ‫ﺡ ﻏﺮﻳ ﹴ‬
‫ﺭﻏﺒ ﹰﺔ ﻓﺈ‪‬ﻧﻪ ﻣﻦ ﺍﻟﻠﺤﻈﺎﺕ ﺍﻷﻭﱃ ﻳﺸﻌﺮ ﺑﺎﻧﺸﺮﺍ ﹴ‬
‫ﺍﻟﻌﲔ‪ ،‬ﻭﺫﻟﻚ ﻟﺬﻛﺮﻩ ﻟﺬﻟﻚ ﺍﻟﻌﻬﺪ ﺍﻟﺸﻬﻮﺩﻱ ﺍﻟﻘﺪﱘ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪P O N M L KJ I H G F E D C B A‬‬
‫]ﺍﻟﺰﻣﺮ‪.[٢٢ :‬‬ ‫‪z V U T S RQ‬‬
‫ﻭﻟﻘﺪ ﺗﻌﺮ‪‬ﺽ ﺍﻟﻘﺮﺁﻥ ﰲ ﻛﺜ ﹴﲑ ﻣﻦ ﺍﳌﻮﺍﺿﻊ ﳍﺬﻩ ﺍﻟﻔﻄﺮﺓ ﺣﻴﺚ ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪٨٠‬‬
 ‫« ¬ ® ¯ ‪] z‬ﺍﻟﻨﻤﻞ‪[٦٢ :‬‬ ‫{¨ © ‪ª‬‬
‫ﻭﻗﺎﻝ ﺃﻳﻀﹰﺎ‪:‬‬
‫{‪n m l k j i h g f e d c b a‬‬
‫‪z } | { z y xw v u t s r q p o‬‬
‫]ﻳﻮﻧﺲ‪[٢٢ :‬‬
‫ﻓﺎﻹﻧﺴﺎﻥ ﻋﻨﺪ ﺍﻟﺸﺪﺓ ﻻ ﻳﺴﺄﻝ ﺇﻻ ﺍﷲ ‪ ،‬ﺣﻴﺚ ﺗﻔﲎ ﺍﳋﻴﺎﻻﺕ ﻭﺍﻟﺸﺒﻬﺎﺕ‪.‬‬
‫ﻭﺑﻌﺪ ﻛﻞ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﳚﺐ ﻋﻠﻰ ﺍﳌﺆﻣﻦ ﺃﻥ ﻳﻜﻮﻥ ﻣﻮﺿﻊ ﺗﻮﺍﺿ ﹴﻊ ﻭﺍﻓﺘﻘﺎﺭ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z J I H GF E D C B A‬ﺍﻷﻋﺮﺍﻑ‪[١٩٦ :‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ ‪:‬‬

‫))ﺗﻮﳘﺖ ﰲ ﺑﺪﺍﻳﱵ ﺃﺭﺑﻌﺔ‪ :‬ﺗﻮﳘﺖ ﺃﱐ ﺃﺫﻛﺮﻩ ﻭﺃﻋﺮﻓﻪ ﻭﺃﺣﺒﻪ ﻭﺃﻃﻠﺒـﻪ‪ ،‬ﻓﻠﻤـﺎ‬
‫ﻻ ﺣﱴ ﻃﻠﺒﺘﻪ((‬ ‫ﻧﻈﺮﺕ ﺭﺃﻳﺖ ﺫﻛﺮﻩ ﱄ ﻭﻣﻌﺮﻓﺘﻪ ﰊ ﻭﺣﺒﻪ ﱄ ﻭﻃﻠﺒﻪ ﺇﻳﺎﻱ ﻛﺎﻥ ﺃﻭ ﹰ‬
‫ﻭﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ـﻚ ﺫﺍﻛ ـ ‪‬ﺮ‬ ‫ـﺎﻛ ‪‬ﺮ ﻟـ‬
‫ـﺄﱐ ﺷـ‬ ‫ـﺎﻝ ﺑـ‬‫ﻭﻟﻘﺪ ﻛﻨﺖ ﺩﻫﺮﹰﺍ ﻗﺒﻞ ﺃ ﹾﻥ ﻳ‪‬ﻜﺸـﻒ ﺍﻟﻐﻄـﺎ ﺃﺧـ‬
‫ﺑﺄﻧــﻚ ﻣــﺬﻛﻮ ‪‬ﺭ ﻭﺫﻛــ ‪‬ﺮ ﺫﺍﻛــ ‪‬ﺮ‬ ‫ﻓﻠﻤﺎ ﺃﺿـﺎﺀ ﺍﻟﻠﻴـﻞ ﻷﺻـﺒﺤﺖ ﺷـﺎﻫﺪﹰﺍ‬
‫ﺺ ﺍﷲ ﺃﻫﻞ ﺍﻟﺴﻠﻮﻙ ﻹﻗﺎﻣﺔ ﺫﻛﺮﻩ ﰲ ﺍﻷﺭﺽ ﻓﺈﺫﺍ ﻓﻨﻮﺍ ﻗﺎﻣﺖ ﺍﻟﻘﻴﺎﻣﺔ‬
‫ﻭﻟﻘﺪ ﺍﺧﺘ ‪‬‬
‫ﻋﻠﻰ ﺍﳋﻠﻖ ﻟﻴ‪‬ﺤﺎﺳ‪‬ﺒﻮﺍ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﻻ ﻳ‪‬ﻘﺎﻝ ﺍﷲ ‪ ..‬ﺍﷲ‪.« ..‬‬
‫ﻓﻨﻌﻤﺔ ﺫﻛﺮ ﺍﷲ ﻓﻮﻕ ﻛﻞ ﻧﻌﻢ ﺍﷲ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪.‬‬

‫)‪ (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(١/٢٣٤‬‬

‫‪٨١‬‬
 ‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻭﻣﺎ ‪‬ﻣﻦ ﻳﻮﻡ ﻭﻻ ﻟﻴﻠﺔ ﻭﻻ ﺳﺎﻋﺔ ﺇﻻ ﻭﷲ ﻓﻴﻬﺎ ﺻﺪﻗﺔ ﳝ ‪‬ﻦ ‪‬ﺎ ﻋﻠﻰ ﻣﻦ ﻳﺸـﺎﺀ‬
‫)‪(١‬‬
‫ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻣﺎ ‪‬ﻣ ‪‬ﻦ ﻋﻠﻰ ﻋﺒ ‪‬ﺪ ﻣﺜﻞ ﺃ ﹾﻥ ﻳﻠﻬﻤﻪ ﺫﻛﺮﻩ«‬
‫ﻭﺍﻟﺬﺍﻛﺮﻭﻥ ﷲ ﻫﻢ ﺃﻋﻈﻢ ﻣﻦ ﻳﻄﺄ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ ﻭﻗﻠﻴ ﹲﻞ ﻣﺎ ﻫﻢ‪.‬‬
‫ﺍﻟﺬﻛﺮ ﻣﻌﺪﻭ ‪‬ﺩ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺔ‪ ،‬ﻓﻤﻦ ﺫﻛﺮ ﺍﷲ ﻓﻬﻮ ﺻﺎﺣﺐ ﻛﺮﺍﻣﺔ‪.‬‬
‫ﻛﺮﺍﻣﺎﺕ ﺍﻟﺬﺍﻛﺮ‪:‬‬
‫ﻱ ﺫﻛﺮﻩ ﻋﻠﻰ ﻗﻠﺒﻚ ﻭﻟﻮﻻ ﻓﻀﻞ ﺍﷲ ﻣـﺎ ﺃﺫﻥ ﻟـﻚ ﺃ ﹾﻥ‬
‫‪ -١‬ﺭﺿﻲ ﺍﷲ ﺃﻥ ﻳ‪‬ﺠﺮ ‪‬‬
‫ﺗﺬﻛﺮﻩ‪.‬‬
‫ﻑ ﻟﻠﺬﺍﻛﺮ‪:‬‬‫‪ -٢‬ﺍﻟﺬﻛﺮ ﺷﺮ ‪‬‬
‫)‪(٢‬‬
‫ﻓﺎﻟﺬﺍﻛﺮ ﺟﻠﻴﺲ ﺍﷲ ﻛﻤﺎ ﻭﺭﺩ‪» :‬ﺃﻧﺎ ﺟﻠﻴﺲ ﻣﻦ ﺫﻛﺮﱐ«‬
‫‪ -٣‬ﺑﺬﻛﺮﻙ ﷲ ﻳﺬﻛﺮﻙ ﺍﷲ ﺑﲔ ﻣﻼﺋﻜﺘﻪ ﻓﺸﺮﻓﻚ ﺑﻨﺴﺒﺘﻚ ﺇﻟﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ‪ ،‬ﻭﺃﻧﺎ ﻣﻌﻪ ﺣﻴﺚ ﻳﺬﻛﺮﱐ‪ ،‬ﻓﺈﻥ ﺫﻛﺮﱐ‬
‫ﲑ ﻣﻦ ﻣﻠﺌﻪ«)‪.(٣‬‬
‫ﻸﺧﹴ‬
‫ﰲ ﻧﻔﺴﻪ ﺫﻛﺮﺗﻪ ﰲ ﻧﻔﺴﻲ‪ ،‬ﻭﺇﻥ ﺫﻛﺮﱐ ﰲ ﻣﻸ ﺫﻛﺮﺗﻪ ﰲ ﻣ ٍ‬
‫ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﺎﺫ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻳﺎ ﻏﻔﻮﻝ ﻳﺎ ﺟﻬﻮﻝ ﻟﻮ ﲰﻌﺖ ﺻﺮﻳﺮ ﺍﻟﻘﻠﻢ ﺣﲔ ﳚﺮﻱ ﰲ ﺍﻟﻠـﻮﺡ ﺍﶈﻔـﻮﻅ‬
‫ﺖ ﻃﺮﺑﹰﺎ((‪.‬‬
‫ﺑﺬﻛﺮﻙ ‪‬ﳌ ‪‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪.[١٥٢ :‬‬ ‫‪ -٤‬ﺑﺬﻛﺮﻙ ﻟﻪ ﻳﺬﻛﺮﻙ ﺑﻌﻄﺎﺋﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪z ¼ » { :‬‬

‫)‪ (١‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺃﺑﻮ ﺫﺭ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪.(٢/٣٤١٨‬‬

‫)‪(٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﻣﺼﻨﻔﻪ )‪.(١٢٢٤‬‬
‫)‪ (٣‬ﺻﺤﻴﺢ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٦/٦٩٧٠‬‬
‫‪٨٢‬‬
 ‫ﺩﺭﺟﺎﺕ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺬﻛﺮ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺎﻣ‪‬ﺔ‪ :‬ﻳﺬﻛﺮﻭﻥ ﺑﺄﻟﺴﻨﺘﻬﻢ ﺩﻭﻥ ﻗﻠﻮ‪‬ﻢ ﻟﻴﻨﺎﻟﻮﺍ ﺍﻷﺟﻮﺭ‪.‬‬
‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ‪ :‬ﻳﺬﻛﺮﻭﻥ ﺑﺄﻟﺴﻨﺘﻬﻢ ﻣﻊ ﻣﻮﺍﻃﻨﺔ ﻗﻠﻮ‪‬ﻢ ﻟﻴﻨﺎﻟﻮﺍ ﺍﳊﻀﻮﺭ‪.‬‬
‫‪ -٣‬ﺍﳌﺘﻘﺪ‪‬ﻣﻮﻥ ﺑﺎﻟﺴﻠﻮﻙ‪ :‬ﻳﺬﻛﺮﻭﻥ ﺑﻘﻠﻮ‪‬ﻢ ﻣﻊ ﺍﳊﻀﻮﺭ‪ ،‬ﻟﻴﻨﺎﻟﻮﺍ ﲝﺐ ﻣـﻮﻻﻫﻢ‬
‫ﺍﻟﺴﺮﻭﺭ‪.‬‬
‫‪ -٤‬ﺍﻟﻌﺎﺭﻓﻮﻥ‪ :‬ﺍﺳﺘﻐﺮﻗﻮﺍ ﺑﺄﺳﺮﺍﺭﻫﻢ ﺑﺎﻟﺬﻛﺮ ﻣﻊ ﺍﳊﻀﻮﺭ‪ ،‬ﻓﻘﺪ‪‬ﺱ ﺍﷲ ﺃﺳﺮﺍﺭﻫﻢ‬
‫ﺍﻟﻌﻠﻴ‪‬ﺔ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ﺫﻛﺮﻙ ﻗﺒﻞ ﺃﻥ ﺗﺬﻛﺮﻩ‪ ،‬ﻓﻼ ﺗﻐﺘﺮ ﲝﺎﻟﻚ ﻭﻣﻘﺎﻣـﻚ‪،‬‬
‫ﻓﺈﳕﺎ ﻫﻮ ﺃﻭ ﹰﻻ ﻭﺁﺧﺮﹰﺍ ﺗﻮﻓﻴﻖ ﺭﺑﻚ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺗﻜﺮﱘ ﺍﷲ ﻟـﻚ‪ ،‬ﻓـﺎﺣﻔﻆ‬
‫ﻧﻌﻤﺘﻪ ﻋﻠﻴﻚ‪.‬‬

‫‪٨٣‬‬
‫‪ (٢٩‬ﻻ ﺗﱰﻙ ﺍﻟﺬّﻛﺮ ﻟﻌﺪﻡ ﺣ‪‬ﻀﻮﺭِ ﻗﻠﺒِﻚ ﻣﻊ ﺍ‪ ‬ﻓﻴﻪ ﻷﻥ‪ ‬ﻏﻔﻠﺘَﻚ ﻋـﻦ ﻭﺟـﻮﺩ ﺫﻛـﺮﻩ‪‬‬

‫ﺃﺷﺪ‪ ‬ﻣﻦ ﻏﻔﻠﺘﻚ ﰲ ﻭﺟﻮﺩ ﺫﻛﺮﻩ‪ ،‬ﻓﻌﺴﻰ ﺃﻥ‪ ‬ﻳﺮﻓﻌﻚ ﻣ‪‬ﻦ ﺫﻛﺮٍ ﻣﻊ ﻭﺟﻮﺩ ﻏﻔﻠﺔ ﺇﱃ ﺫﻛﺮٍ‬

‫ﻣﻊ ﻭﺟﻮﺩ ﻳﻘﻈﺔ‪ ،‬ﻭﻣﻦ ﺫﻛﺮٍ ﻣﻊ ﻭﺟﻮﺩ ﻳﻘﻈﺔ‪ ‬ﺇﱃ ﺫﻛﺮٍ ﻣﻊ ﻭﺟﻮﺩ ﺣ‪‬ﻀﻮﺭٍ‪ ،‬ﻭﻣ‪‬ﻦ ﺫﻛﺮٍ ﻣﻊ‬

‫ﻭﺟﻮﺩ ﺣ‪‬ﻀﻮﺭٍ ﺇﱃ ﺫﻛﺮٍ ﻣﻊ ﻏﻴﺒﺔ‪ ‬ﻋﻤ‪‬ﺎ ﺳﻮﻯ ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬

‫{ ‪] z U T S R Q‬ﺇﺑﺮﺍﻫﻴﻢ‪.[٢٠:‬‬
‫ﺍﻟﺬﻛﺮ‪ :‬ﺍﻻﻧﻘﻄﺎﻉ ﺇﱃ ﺍﳌﺬﻛﻮﺭ ﻭﺍﻻﻧﺸﻐﺎﻝ ﺑﻪ‪.‬‬
‫‪ ‬ﺫﻛﺮ ﺍﷲ‪ :‬ﺍﻟﺘﻮﺟﻪ ﺇﱃ ﺍﷲ ﺑﻜﻞ ﺍﻟﺸﻌﻮﺭ ﻟﻴ ‪‬‬
‫ﺤﺼ‪‬ﻞ ﺫﻛﺮ ﺍﷲ ﻟﻠﻌﺒﺪ ﻓﻴﻨﺎﻝ ﺍﻟﺬﺍﻛﺮ‬
‫ﺑﺮﻛﺎﺕ ﺍﻟﺬﻛﺮ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻭﺃﻳﺴ ‪‬ﺮ ﻣﺎ ﰲ ﺍﻟﺬﱢﻛﺮ ﺫﻛﺮ ﻟﺴـﺎﱐ‬ ‫ﻚ ﶈ ـ ﹰﺔ‬
‫ـﻴﺘ ‪‬‬
‫ـﻲ ﻧﺴـ‬
‫ﻚ ﻻ ﺃ‪‬ﻧـ‬
‫ﺫﻛﺮ‪‬ﺗ ـ ‪‬‬
‫ﺐ ﺑﺎﳋﻔﻘـﺎﻥ‬
‫ﻭﻫﺎﻡ ﻋﻠـ ‪‬ﻲ ﺍﻟﻘﻠـ ‪‬‬ ‫ﺕ ﺑﻼ ﻭﺟ ‪‬ﺪ ﺃﻫﻴ ‪‬ﻢ ‪‬ﻣ ‪‬ﻦ ﺍﳍـﻮﻯ‬
‫ﻭﺻﺮ ‪‬‬
‫ﺷﻬﺪﺗﻚ ﻣﻮﺟﻮﺩﹰﺍ ﺑﻜـ ﱢﻞ ﻣﻜـﺎﻥ‬ ‫ﻚ ﺣﺎﺿـﺮﻱ‬
‫ﻓﻠﻤ‪‬ﺎ ﺃﺭﺍﱐ ﺍﻟﻮﺟ ‪‬ﺪ ﺃﻧ‪‬ـ ‪‬‬
‫ﺕ ﻣﻮﺟﻮﺩﹰﺍ ﺑﻐـﲑ ﻋﻴـﺎ ‪‬ﻥ‬
‫ﻭﺷﺎﻫﺪ ‪‬‬ ‫ﺖ ﻣﻮﺟـﻮﺩﹰﺍ ﺑﻐـﲑ ﺗﻜﻠﹼـ ﹴﻢ‬
‫ﻓﺨﺎﻃﺒ ‪‬‬
‫ﻫ ‪‬ﻢ ﺍﳌﺮﻳﺪ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﰲ ﺣﻀﻮ ﹴﺭ ﺗﺎ ﹴﻡ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﺬﺍ ﺷﻲ ٌﺀ ﺣﺴ ‪‬ﻦ‪ ،‬ﻭﻟﻜـ ‪‬ﻦ‬
‫ﺍﳌﺮﻳﺪ ﻏﺎﻟﺒﹰﺎ ﻣﺎ ﻳﺴﺘﻌﺠﻞ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﻭﻏﺎﻟﺐ ﺍﳌﺮﻳﺪﻳﻦ ﻳﻌﺎﻧﻮﻥ ﻣﻦ ﻋـﺪﻡ ﺣﻀـﻮﺭ‬
‫ﻗﻠﻮ‪‬ﻢ ﻣﻊ ﺍﳌﺬﻛﻮﺭ ﺃﺛﻨﺎﺀ ﺟﻠﺴﺎﺕ ﺍﻟﺬﻛﺮ‪ ،‬ﻭﻛﺜ ‪‬ﲑ ﻣﻨﻬﻢ ﻳﺘﺮﻛﻮﻥ ﺍﻟﺬﻛﺮ ﻟﺸﻌﻮﺭﻫﻢ‬
‫ﺑﻌﺪﻡ ﺗﺄﺛﲑﻩ ﻓﻴﻬﻢ‪ ،‬ﻭﻫﺬﺍ ﺧﻄﹲﺄ ﻛﺒ ‪‬ﲑ ﻳﻘﻌﻮﻥ ﺑﻪ‪ ،‬ﻓﻤﺎ ﻋﻠﻰ ﺍﳌﺮﻳﺪ ﺇﻻ ﺃ ﹾﻥ ﻳﺼﱪ ﻋﻠـﻰ‬
‫ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﻳﺼﺎﺭﻉ ﻭﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺧﻄﺮﺍﺕ ﺍﻟﻨﻔﺲ ﺇﱃ ﺃ ﹾﻥ ﻳﻨﺘﺼﺮ ﻋﻠﻴﻬﺎ‪،‬‬

‫‪٨٤‬‬
‫ﻀ ‪‬ﺮ ﺍﻟﻘﻠﺐ ﻣﻊ ﺍﷲ ﻓﺒﻬﺎ ﻭﻧﻌﻤﺖ‪ ،‬ﻭﺇ ﹾﻥ ﺗﺎﻩ ﻭﺗﺸﺘﺖ ﻋﻦ ﺍﳌـﺬﻛﻮﺭ ﻛـﺎﻥ‬ ‫ﻓﺈ ﹾﻥ ‪‬ﺣ ‪‬‬
‫ﺍﻟﺬﺍﻛﺮ ﻗﺪ ﺍﻣﺘﺜﻞ ﺃﻣﺮ ﺍﷲ ﻇﺎﻫﺮﹰﺍ‪ ،‬ﻭﺍﻟﺬﻛﺮ ﻣﻊ ﺍﻟﻐﻔﻠﺔ ﻓﻠﺼﺎﺣﺒﻪ ﺍﻟﻨﻴﺔ ﻭﻻ ﻧﻔﻊ ﻟـﻪ‪،‬‬
‫ﻓﻬﻮ ﺃﻓﻀﻞ ﻣﻦ ﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﻟﺬﻛﺮ ﺣﻴﺚ ﻻ ﻧﻴﺔ ﻭﻻ ﻧﻔﻊ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﻧﻴﺔ ﺍﳌﺆﻣﻦ ﺧﲑ ﻣﻦ ﻋﻤﻠﻪ«)‪.(١‬‬
‫ﷲ ﻣ‪‬ﺜﺎﺑﺮﹰﺍ ﻋﻠﻰ ﺍﻟﺬﻛﺮ ﻻ ﻳﻨﻘﻄﻊ ﻋﻨﻪ ﻧﻘﻠﹶﻪ ﺑﻔﻀﻠﻪ ﺇﱃ ﻣﺮﺗﺒﺔ ﺃﻋﻠـﻰ‪،‬‬‫ﻭﻣﻦ ﻭﺟﺪﻩ ﺍ ُ‬
‫ﻓﺈﺫﺍ ﺛﺎﺑﺮ ﻧﻘﻠﹶﻪ ﺍﷲ ﺇﱃ ﻣﺮﺗﺒﺔ ﺃﻋﻠﻰ‪ ،‬ﻓﺈﺫﺍ ﺛﺎﺑﺮ ﻋﻠﻴﻬﺎ ﻧﻘﻠﻪ ﻭﻫﻜﺬﺍ‪ ...‬ﻭﻫﻜﺬﺍ ﺣـﱴ‬
‫ﻳﺒﻠﻎ ﻣﻘﺎﻡ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻭﰲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﲢﺼﻞ ﻟﻠﺬﺍﻛﺮ ﰲ ﺍﻟﺒـﺪﺍﻳﺎﺕ ﺍﳉﺬﺑـﺔ‬
‫ﻋﻨﺎﻳﺔ ﻣﻦ ﺍﷲ ﻟﻴﺘﺎﺑﻊ ﺳﲑﻩ‪ ،‬ﰒ ﻳﺘﺒﻌﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﻘﺒﺾ ﻳ‪‬ﺬﻫﺐ ﺍﻷُﻧﺲ ﻭﻳ‪‬ﻐﻴ‪‬ﺮ ﺍﳍﻤ‪‬ـﺔ‬
‫ﻟﻴﻨﻈﺮ ﺻﺪﻗﻪ‪ ،‬ﻓﺈﺫﺍ ﺛﺎﺑﺮ ﺍﳌﺮﻳﺪ ﻧﺎﻝ ﺍﻟﻌﻄﺎﺀ ﻭﺗﺒﺪﻝ ﺍﻟﻘﺒﺾ ﺑﺴﻄﹰﺎ ﻭﺇ ﹾﻥ ﻓ ‪‬ﺮ ﻣﻦ ﺍﻟﺬﻛﺮ‬
‫ﺃﻋﺮﺽ ﺍﷲ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺇ ﹼﻥ ﷲ ‪ ‬ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺟﱪﻳﻞ ﺍﻧﺴﺦ ﻣﻦ ﻗﻠﺐ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ ﺍﳊـﻼﻭﺓ ﺍﻟـﱵ‬
‫ﻛﺎﻥ ﳚﺪﻫﺎ‪ ،‬ﻓﻴﺼﲑ ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ ﻭﺍﳍﹰﺎ ﻃﺎﻟﺒﹰﺎ ﻟﻠﺬﻱ ﻛﺎﻥ ﻳﻌﻬﺪ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﻧﺰﻟﺖ‬
‫ﺑﻪ ﻣﺼﻴﺒﺔﹲ ﱂ ﻳﱰﻝ ﺑﻪ ﻣﺜﻠﻬﺎ ﻗﻂ‪ ،‬ﻓﺈﺫﺍ ﻧﻈﺮ ﺍﷲ ﺇﻟﻴﻪ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻟﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻳـﺎ‬
‫ﺟﱪﻳﻞ ﺭ ‪‬ﺩ ﺇﱃ ﻗﻠﺐ ﻋﺒﺪﻱ ﻣﺎ ﻧﺴﺨﺖ ﻣﻨﻪ ﻓﻘﺪ ﺍﺑﺘﻠﻴﺘﻪ ﻓﻮﺟﺪﺗﻪ ﺻﺎﺩﻗﹰﺎ‪ ،‬ﻭﺳﺄﻣﺪﻩ‬
‫)‪(٢‬‬
‫ﻣﻦ ﻗﺒﻠﻲ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺒﺪﹰﺍ ﻛﺬﹼﺍﺑﹰﺎ ﱂ ﻳﻜﺘﺮﺙ ﻭﱂ ﻳﺒﺎ ﹺﻝ«‬
‫ﻗﻠﺖ‪ :‬ﻓﺎﳌﺮﻳﺪ ﺍﳊﻖ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﺬﻛﺮ ﺍﷲ ﷲ ﻭﺍﻣﺘﺜﺎ ﹰﻻ ﻷﻣﺮﻩ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺫﻛﺮ ﺍﷲ ﻋﻠﻰ ﻛﻞ ﺃﺣﻮﺍﻟﻚ ﻭﻻ ﺗﺘﺮﺍﺟﻊ ﺃﺑـﺪﹰﺍ‬
‫ﻋﻦ ﻫﺬﻩ ﺍﳌﻌﺮﻛﺔ ﺣﱴ ﺗﻠﻘﻰ ﺍﷲ ﺫﺍﻛﺮﹰﺍ ﺇ ﹾﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬

‫)‪ (١‬ﺍﳌﻌﺠﻢ ﺍﻟﻜﺒﲑ ﻟﻠﻄﱪﺍﱐ )‪.(٥٩٤٢‬‬

‫)‪ (٢‬ﺍﻟﺰﻫﺪ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ )‪.(١/٥٤٠‬‬
‫‪٨٥‬‬
‫‪ (٣٠‬ﺃﺻﻞ ﻛـﻞّ ﻣﻌﺼـﻴﺔ‪ ‬ﻭﻏﻔﻠـﺔ‪ ‬ﻭﺷـﻬﻮﺓ ٍﺍﻟﺮِﺿـﺎ ﻋـﻦ ﺍﻟـﻨﻔﺲ‪ ،‬ﻭﺃﺻـﻞ ﻛـﻞّ ﻃﺎﻋـﺔ‪‬‬

‫ﻭﻳﻘﻈﺔ‪ ‬ﻭﻋﻔّﺔ ٍﻋﺪﻡ ﺍﻟﺮِﺿﺎ ﻣﻨـﻚ ﻋﻨـﻬﺎ‪ ،‬ﻭﻷﻥ‪ ‬ﺗﺼـﺤﺐ ﺟـﺎﻫﻼ‪ ‬ﻻ ﻳﺮﺿـﻰ ﻋـﻦ �ﻔﺴـﻪ‬

‫ﺧﲑ‪ ‬ﻟﻚ ﻣﻦ ﺃﻥ‪ ‬ﺗﺼﺤﺐ ﻋﺎﳌﺎً ﻳﺮﺿﻰ ﻋﻦ �ﻔﺴﻪ‪ ،‬ﻓﺄﻱ‪ ‬ﻋﻠﻢ ﻟﻌﺎﱂٍ ﻳﺮﺿﻰ ﻋﻦ �ﻔﺴﻪ؟‬

‫ﻭﺃﻱ‪ ‬ﺟﻬﻞٍ ﳉﺎﻫﻞٍ ﻻ ﻳﺮﺿﻰ ﻋﻦ �ﻔﺴﻪ‪‬؟‬

‫]ﺍﻟﺰﺧﺮﻑ‪[٣٧ :‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪zh g f { :‬‬
‫{ ‪] z Ô Ó Ò Ñ Ð Ï Î Í‬ﺍﻟﺰﻣﺮ‪[٤٧ :‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﺍﻟﺮﺿﺎ ﻋﻦ ﺍﻟﻨﻔﺲ‪ :‬ﻫﻮ ﺍﺳﺘﺤﺴﺎﻥ ﺃﺣﻮﺍﳍﺎ‪ ،‬ﻭﻫﺬﺍ ﻳـﻮﺭﺙ ﺍﻟﺘﺮﺍﺧـﻲ ﻭﺍﻟﻔﺘـﻮﺭ‬
‫ﻭﺿﻌﻒ ﺍﳍﻤﺔ‪.‬‬
‫ﻭﻋﺪﻡ ﺍﻟﺮﺿﺎ ﻋﻦ ﺍﻟﻨﻔﺲ‪ :‬ﻫﻮ ﻋﺪﻡ ﺍﺳﺘﺤﺴﺎﻥ ﺃﺣﻮﺍﳍﺎ‪ ،‬ﻭﻫﺬﺍ ﻳﻮﺭﺙ ﻳﻘﻈـ ﹰﺔ‬
‫ﻭﳘ ﹰﺔ ﻭﻛﺜﺮﺓ ﻟﻠﻄﺎﻋﺎﺕ‪.‬‬
‫ﻚ ﺍﻟﻌﺼﻤﺔ ﻋﻨﻪ‪ ،‬ﻭﺍﻟﺬﻱ ﻻ ﻳﺮﺿـﻰ‬
‫ﺇ ﹼﻥ ﺍﻟﺬﻱ ﻳﺮﺿﻰ ﻋﻦ ﻧﻔﺴﻪ ‪‬ﻳﻌﺮ‪‬ﺽ ﻧﻔﺴﻪ ﻟﻔ ‪‬‬
‫ﻋﻦ ﻧﻔﺴﻪ ﲢﻴﻄﻪ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﻭﺍﳊﻔﻆ‪.‬‬
‫ﻛﻴﻒ ﳝﻴﺰ ﺍﳌﺮﻳﺪ ﺑﲔ ﺍﻟﻨﻔﺴﲔ ﺍﻟﺼﺎﳊﺔ ﻭﺍﻟﻄﺎﳊﺔ؟‬
‫ﻻ ﻳﻜﻮﻥ ﻫﺬﺍ ﺇﻻ ﺑـ‪:‬‬
‫‪ -١‬ﺻﺤﺒﺔ ﺍﳌﺮﰊ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ‪‬ﻳﻄﻠﻊ ﺍﳌﺮﻳﺪ ﻋﻠﻰ ﻋﻴﻮﺑﻪ ﻭﳜﻠﺼﻪ ﻣﻨﻬﺎ‪.‬‬
‫‪ -٢‬ﺻﺤﺒﺔ ﺍﻟﺬﺍﻛﺮﻳﻦ ﺍﻟﺬﻳﻦ ﺗﻨﻄﺒﻊ ﰲ ﻗﻠﻮ‪‬ﻢ ﺻﻮﺭ ﺍﻹﺧﻮﺍﻥ‪.‬‬
‫‪-٣‬ﺍﻻﺳﺘﻤﺎﻉ ﺇﱃ ﻧﻘﺪ ﺍﻟﻌﺪﻭ ﺍﳊﺎﻗﺪ‪ ،‬ﺍﻟﺬﻱ ﻳﺘﺘﺒﻊ ﺍﻟﻌﻴﻮﺏ ﺍﻟﱵ ﲣﻔﻰ ﻋﻦ ﺍﶈﺒﲔ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻭﻋﲔ ﺍﻟﺴﺨﻂ ﺗﺒـﺪﻱ ﺍﳌﺴـﺎﻭﻳﺎ‬ ‫ﻋﲔ ﺍﻟﺮﺿﺎ ﻋﻦ ﻛﻞ ﻋﻴﺐ ﻛﻠﻴﻠـﺔ‬
‫‪٨٦‬‬
 ‫ﻗﺎﻝ ﺃﺑﻮ ﺣﻔﺺ ﺍﳊﺪﺍﺩ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻣﻦ ﱂ ﻳﺘﻬﻢ ﻧﻔﺴﻪ ﻋﻠﻰ ﺩﻭﺍﻡ ﺍﻷﻭﻗﺎﺕ ﻭﱂ ﳜﺎﻟﻔﻬﺎ ﰲ ﲨﻴﻊ ﺍﻷﺣﻮﺍﻝ ﻭﱂ ﳚﺮ‪‬ﻫﺎ‬
‫ﺇﱃ ﻣﻜﺮﻭﻫﻬﺎ ﰲ ﺳﺎﺋﺮ ﺃﺣﻮﺍﻟﻪ‪ ..‬ﻛﺎﻥ ﻣﻐﺮﻭﺭﹰﺍ((‪.‬‬
‫ﺍﻧﻈﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﻳﻮﺳﻒ ‪:‬‬
‫]ﻳﻮﺳﻒ‪[٥٣ :‬‬ ‫{‪z NM L K J I HGFD C B‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﲔ ﺷـﻴﻄﺎﻧﺎ‬
‫ﺚ ‪‬ﻣﻦ ﺳﺒﻌ ‪‬‬
‫ﺲ ﺃﺧﺒ ﹸ‬
‫ﻓﺎﻟﻨﻔ ‪‬‬ ‫ﻕ ﻧﻔﺴ‪‬ﻚ ﻻ ﺗـﺄﻣﻦ ﻏﻮﺍﺋﻠـﻬﺎ‬
‫‪‬ﺗ ‪‬ﻮ ‪‬‬
‫ﻭﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻣﻦ ﻋﺮﻑ ﺍﷲ ﻋﺎﺵ‪ ،‬ﻭﻣﻦ ﻣﺎﻝ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﻃﺎﺵ‪ ،‬ﻭﺍﻷﲪﻖ ﻳـﺮﻭﺡ ﻭﻳﻐـﺪﻭ ﰲ‬
‫ﻻﺵ‪ ،‬ﻭﺍﻟﻌﺎﻗﻞ ﻋﻦ ﻋﻴﻮﺑﻪ ﻓﺘ‪‬ﺎﺵ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺍﺣﺬﺭ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﻣﻦ ﺃﻫﻞ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﺧﻠﻮﺍ ﻣﺪﺭﺳﺔ ﺍﻟﺘﺮﺑﻴﺔ ﻭﺍﳌﺮﰊ‪ ،‬ﻓﺈﻥ‬
‫ﺃﺣﺪﻫﻢ ﲡﺪﻩ ﺭﺍﺿﻴﹰﺎ ﻋﻦ ﻧﻔﺴﻪ ﺃ ﹼﰎ ﺍﻟﺮﺿﺎ ﻣﻐﺮﻭﺭﹰﺍ ﺑﻌﻠﻤﻪ‪ ،‬ﻓﻤﻦ ﺻـﺎﺣﺐ ﻫـﺆﻻﺀ‬
‫ﺿﺮ‪ ‬ﻗﻠﺒﻪ ﻭ‪‬ﺑ ‪‬ﻌ ‪‬ﺪ ﻋﻦ ﺭﺑﻪ‪ ،‬ﻣﺴﺎﻛﲔ ﻣﺎ ﻧﻔﻌﻬﻢ ﺍﻟﻌﻠﻢ ﺑﻼ ﺗﺮﺑﻴﺔ؟ ﻭﻣـﺎ ﻓﺎﺋـﺪﺓ‬
‫ﺍﺯﺩﺍﺩ ‪‬‬
‫ﻋﻠﻮﻣﻬﻢ ﺇﺫﺍ ﻭﻗﻌﻮﺍ ﰲ ﺍﻟﻌﺠﺐ ﻭﺍﻟﻐﺮﻭﺭ؟ ﻭﳉﺎﻫ ﹲﻞ ﱂ ﻳﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻏ ‪‬ﲑ ﺭﺍﺽ ﻋـﻦ‬
‫ﺴ ‪‬ﻪ ﻭﺳﻠﻮﻛﻪ ﺧ ‪‬ﲑ ﻣﻦ ﺃﻭﻟﺌﻚ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳉﻬﻼﺀ‪.‬‬ ‫ﻧﻔ ِ‬

‫*********‬
‫‪٨٧‬‬
‫‪ (٣١‬ﺷﻌﺎﻉ‪ ‬ﺍﻟﺒﺼﲑﺓ ﻳ‪‬ﺸﻬﺪﻙ ﻗﺮﺑﻪ‪ ‬ﻣﻨﻚ‪ ،‬ﻭﻋﲔ ﺍﻟﺒﺼﲑﺓ ﻳ‪‬ﺸﻬﺪﻙ ﻋـﺪﻣﻚ ﻟﻮﺟـﻮﺩﻩ‪،‬‬

‫ﻭﺣﻖ‪ ‬ﺍﻟﺒﺼﲑﺓ ﻳ‪‬ﺸﻬﺪﻙ ﻭﺟﻮﺩﻩ ﻻ ﻋﺪﻣﻚ ﻭﻻ ﻭﺟﻮﺩﻙ‪.‬‬

‫ﻫﺬﻩ ﺍﳊﻜﻤﺔ ﺗﺼﻨ‪‬ﻒ ﺑﺼﲑﺓ ﺍﻟﺴﺎﻟﻜﲔ ﺛﻼﺙ ﻣﺮﺍﺗﺐ‪:‬‬
‫‪ -١‬ﺷﻌﺎﻉ ﺍﻟﺒﺼﲑﺓ‪.‬‬
‫‪ -٢‬ﻋﲔ ﺍﻟﺒﺼﲑﺓ‪.‬‬
‫‪ -٣‬ﺣ ‪‬ﻖ ﺍﻟﺒﺼﲑﺓ‪.‬‬
‫ﻓﻤﻦ ﺍﺟﺘﻬﺪ ﰲ ﳐﺎﻟﻔﺔ ﻧﻔﺴﻪ ﻭﺃﻛﺜﺮ ﺫﻛﺮ ﺭﺑﻪ ﹸﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻋﻦ ﻋـﲔ ﻗﻠﺒـﻪ‬
‫ﻓﺸﻬﺪ ﺃﻥ ﺍﷲ ﻣﻌﻪ ﺣﻴﺜﻤﺎ ﻛﺎﻥ‪ ،‬ﻭﻫﻲ ﺃﺩﱏ ﺩﺭﺟﺎﺕ ﺍﻟﺒﺼﲑﺓ ﻭﻫﻮ ﻣﻘﺎﻡ ﺍﻟـﺬﻛﺮ‪،‬‬
‫ﻓﺈﺫﺍ ﺗﺎﺑﻊ ﺳﲑﻩ ﻓﺼﺪﻕ ﰲ ﺫﻛﺮﻩ ﻭﻋﺒﺎﺩﺓ ﺭﺑﻪ ﻭﺻﻞ ﺇﱃ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ ﰲ ﺍﻟﺒﺼـﲑﺓ‬
‫ﻭﻫﻲ ﺃﻥ ﻳﺸﻬﺪ ﺍﷲ ﻭﻻ ﻳﺸﻬﺪ ﻧﻔﺴﻪ ﺃﺑﺪﹰﺍ ﻭﻫﻲ ﻣﺎ ﺗﺴﻤﻰ ﲟﺮﺣﻠﺔ ﺍﻟﻔﻨﺎﺀ‪ ،‬ﻭﻫﻮ ﻣﻘﺎﻡ‬
‫ﺴﻜﺮ‪.‬‬
‫ﺍﻟ ‪‬‬
‫ﻓﺈﺫﺍ ﺻﺪﻕ ﰲ ﺳﻠﻮﻛﻪ ﻭﻛﺎﻥ ﻭﻓﻴﹰﺎ ﰲ ﺃﺫﻛﺎﺭﻩ ﻭﺻﻞ ﺇﱃ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ ﺑﺎﻟﻄﺮﻳﻖ‬
‫)ﺍﳊﻘﻴﻘﺔ( ﺣﻴﺚ ﻳﻨﻌﻜﺲ ﻓﻴﻬﺎ ﻧﻮﺭ ﺍﻟﺒﺼﺮ ﺑﺎﻟﺒﺼﲑﺓ ﻭﻫﻲ ﺃ ﹾﻥ ﻳﺸﻬﺪ ﺍﷲ ﻭﻳﺸـﻬﺪ‬
‫ﻧﻔﺴﻪ ﺑﺎﷲ‪ ،‬ﻓﺼﺎﺣﺐ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻋﺮﺷﻲ‪ ‬ﻓﺮﺷﻲ‪ ،‬ﻭﻫﻮ ﻣﻘﺎﻡ ﺍﳌﺮﰊ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺍﺟﺘﻬﺪ ﺃ‪‬ﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﻟﺘ‪‬ﺤﺼ‪‬ﻞ ﺃﺭﻗﻰ ﺍﻟﺪﺭﺟﺎﺕ ﻭﻻ ﺗﻜﺘﻔﻲ ﺑﺄﺩﻧﺎﻫﺎ ﻭﺇﻥ ﻛﺎﻧـﺖ‬
‫ﳑﺪﻭﺣﺔ‪.‬‬

‫‪٨٨‬‬
‫‪ (٣٢‬ﻻ ﺗﺘﻌﺪ‪� ‬ﻴ‪‬ﺔُ ﳘ‪‬ﺘﻚ ﺇﱃ ﻏﲑ‪‬ﻩ‪ ،‬ﻓﺎﻟﻜﺮﻳﻢ ﻻ ﺗﺘﺨﻄّﺎﻩ ﺍﻵﻣﺎﻝ‪ ،‬ﻭﻻ ﺗﺮﻓﻌﻦ‪ ‬ﺇﱃ ﻏﲑﻩ‬

‫ﺣﺎﺟﺔً ﻫﻮ ﻣﻮﺭﺩﻫﺎ ﻋﻠﻴﻚ‪ ،‬ﻓﻜﻴﻒ ﻳﺮﻓﻊ ﻏﲑﻩ ﻣﺎ ﻛﺎﻥ ﻫـﻮ ﻭﺍﺿـﻌﺎً؟ ﻣﹶـﻦ ﻻ ﻳﺴـﺘَﻄﻴﻊ‬

‫ﺃﻥ‪ ‬ﻳﺮﻓﻊ ﺣﺎﺟﺔً ﻋﻦ �ﻔﺴﻪ ﻓﻜﻴﻒ ﻳﺴﺘﻄﻴﻊ ﺃﻥ‪ ‬ﻳﻜﻮﻥ ﳍﺎ ﻋﻦ ﻏﲑﻩ ﺭﺍﻓﻌﺎً؟‬
‫ﺃﺻﻞ ﺍﻋﺘﻘﺎﺩ ﺍﳌﺮﻳﺪ ﺍﻟﻜﻤﺎﻝ ﺍﳌﻄﻠﻖ ﷲ ‪ ‬ﻭﺍﻹﳝﺎﻥ ﺑﺄﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻـﻔﺎﺗﻪ‬
‫ﺇﳝﺎﻧﹰﺎ ﻳﻘﻴﻨﻴﹰﺎ‪ ،‬ﻭﻳﻌﲔ ﺍﳌﺮﻳﺪ ﻋﻠﻰ ﺫﻟﻚ ﻗﺮﺍﺀﺓ ﺍﻵﻳﺎﺕ ﺍﻟﱵ ﺗﺘﺤـﺪﺙ ﻋـﻦ ﺫﺍﺕ ﺍﷲ‬
‫ﻭﺻﻔﺎﺗﻪ ﻛﺂﻳﺔ ﺍﻟﻜﺮﺳﻲ ﻭﺧﻮﺍﺗﻴﻢ ﺍﻟﺒﻘﺮﺓ ﻭﺁﻝ ﻋﻤﺮﺍﻥ ﻭﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫{‪e d c b a ` _ ~ } | { z y x w‬‬
‫]ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٢٦ :‬‬ ‫‪z q p o n m lk j ih g f‬‬
‫ﻭﻣﻦ ﺑﻠﻎ ﻫﺬﺍ ﺍﻟﺘ‪‬ﻨﺰﻳﻪ ﳏﺎ ﹲﻝ ﺃ ﹾﻥ ﻳﺴﺄﻝ ﻏﲑ ﺍﷲ ﺗﻌﺎﱃ؛ ﻭﻟﻮ ﻛﺎﻥ ﻳﺸﻬﺪ ﺃﻥ ﻃﻠﺒـﻪ‬
‫ﺑﻴﺪﻩ‪ ،‬ﻷ ﹼﻥ ﻏﲑ ﺍﷲ ﻓﻘ ‪‬ﲑ ﺇﱃ ﺍﷲ ﻓﻜﻴﻒ ﻳﺴﺄﻝ ﺍﻟﻔﻘ ‪‬ﲑ ﺍﻟﻔﻘ ‪‬ﲑ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ] ^ _‪] z‬ﺍﳊﺞ‪.[٧٣ :‬‬
‫ﻭﺇﻥ ﻛﺎﻥ ﻃﻠﺒﻪ ﻋﺰﻳﺰﹰﺍ ﻓﺈﻥ ﺃﺩﺏ ﺍﳌﺮﻳﺪ ﺃ ﹾﻥ ﻳﺘﻴ ﹼﻘﻦ ﺃﻧﻪ ﺳﻴﺠﺎﺏ ﻟﻄﻠﺒﻪ ﻻ ﻟﺼـﺪﻕ‬
‫ﺍﻟﺴﺎﺋﻞ ﻭﺇﳕﺎ ﻟﺴﻌﺔ ﻛﺮﻡ ﺍﳌﺴﺆﻭﻝ ‪.‬‬
‫ﻋﻦ ﺍﺑﻦ ﺍﳌﻨﺬﺭ ﻫﺸﺎﻡ ﺑﻦ ﳏﻤﺪ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﺃﺿﺎﻕ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ﻭ ﻛـﺎﻥ‬
‫ﻋﻄﺎﺅﻩ ﰲ ﻛﻞ ﺳﻨﺔ ﻣﺎﺋﺔ ﺃﻟﻒ‪ ،‬ﻓﺤﺒﺴﻬﺎ ﻋﻨﻪ ﻣﻌﺎﻭﻳﺔ ﰲ ﺇﺣﺪﻯ ﺍﻟﺴﻨﲔ‪ ،‬ﻓﺄﺿـﺎﻕ‬
‫ﺇﺿﺎﻗﺔ ﺷﺪﻳﺪﺓ‪ ،‬ﻗﺎﻝ‪ :‬ﻓﺪﻋﻮﺕ ﺑﺪﻭﺍﺓ ﻷﻛﺘﺐ ﺇﱃ ﻣﻌﺎﻭﻳـﺔ ﻷﺫﻛﹼـﺮﻩ ﻧﻔﺴـﻲ ﰒ‬
‫ﺃﻣﺴﻜﺖ‪ ،‬ﻓﺮﺃﻳﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺍﳌﻨﺎﻡ ﻓﻘﺎﻝ‪» :‬ﻛﻴﻒ ﺃﻧﺖ ﻳﺎ ﺣﺴﻦ؟« ﻓﻘﻠﺖ‪:‬‬
‫ﲞﲑ ﻳﺎ ﺃﺑﱵ‪ ...‬ﻭﺷﻜﻮﺕ ﺇﻟﻴﻪ ﺗﺄﺧﺮ ﺍﳌﺎﻝ ﻋﲏ‪ ،‬ﻓﻘﺎﻝ‪» :‬ﺃﺩﻋﻮﺕ ﺑﺪﻭﺍﺓ ﻟﺘﻜﺘﺐ ﺇﱃ‬
‫ﳐﻠﻮﻕ ﻣﺜﻠﻚ ﺗﺬﻛﺮﻩ ﺫﻟﻚ؟« ﻓﻘﻠﺖ‪ :‬ﻧﻌﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻜﻴﻒ ﺃﺻﻨﻊ؟ ﻓﻘـﺎﻝ‪:‬‬
‫‪٨٩‬‬
 ‫»ﻗﻞ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻗﺬﻑ ﰲ ﻗﻠﱯ ﺭﺟﺎﺀﻙ ﻭ ﺍﻗﻄﻊ ﺭﺟﺎﺋﻲ ﻋﻤﻦ ﺳﻮﺍﻙ ﺣﱴ ﻻ ﺃﺭﺟﻮ‬
‫ﺃﺣﺪﹰﺍ ﻏﲑﻙ‪ ،‬ﺍﻟﻠﻬﻢ ﻭ ﻣﺎ ﺿﻌﻔﺖ ﻋﻨﻪ ﻗﻮﰐ ﻭ ﻗﺼﺮ ﻋﻨﻪ ﻋﻤﻠﻲ ﻭ ﱂ ﺗﻨﺘـﻪ ﺇﻟﻴـﻪ‬
‫ﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻷﻭﻟـﲔ ﻭ‬
‫ﺭﻏﺒﱵ ﻭ ﱂ ﺗﺒﻠﻐﻪ ﻣﺴﺄﻟﱵ ﻭ ﱂ ﳚ ﹺﺮ ﻋﻠﻰ ﻟﺴﺎﱐ ﳑﺎ ﺃﻋﻄﻴ ‪‬‬
‫ﺼﲏ ﺑﻪ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ« ﻗﺎﻝ‪ :‬ﻓﻮﺍﷲ ﻣﺎ ﺃﳊﺤـﺖ ﺑـﻪ‬ ‫ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﻟﻴﻘﲔ‪ ،‬ﻓ ‪‬‬
‫ﺨ ‪‬‬
‫ﱄ ﻣﻌﺎﻭﻳﺔ ﺑﺄﻟﻒ ﺃﻟﻒ ﻭ ﲬﺴﻤﺎﺋﺔ ﺃﻟﻒ‪ ،‬ﻓﻘﻠـﺖ‪ :‬ﺍﳊﻤـﺪ ﷲ‬ ‫ﺃﺳﺒﻮﻋﹰﺎ ﺣﱴ ﺑﻌﺚ ﺇ ﹼ‬
‫ﺍﻟﺬﻱ ﻻ ﻳﻨﺴﻰ ﻣﻦ ﺫﻛﺮﻩ ﻭ ﻻ ﳜﻴﺐ ﻣﻦ ﺩﻋﺎﻩ‪ ،‬ﻓﺮﺃﻳﺖ ﺍﻟﻨﱯ ‪ ‬ﰲ ﺍﳌﻨﺎﻡ ﻓﻘـﺎﻝ‪:‬‬
‫»ﻳﺎ ﺣﺴﻦ‪ ،‬ﻛﻴﻒ ﺃﻧﺖ؟« ﻓﻘﻠﺖ‪ :‬ﲞﲑ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭ ﺣﺪﺛﺘﻪ ﲝﺪﻳﺜﻲ ﻓﻘﺎﻝ‪:‬‬
‫)‪(١‬‬
‫»ﻳﺎ ﺑﲏ ﻫﻜﺬﺍ ﻣﻦ ﺭﺟﺎ ﺍﳋﺎﻟﻖ ﻭ ﱂ ﻳﺮﺝ ﺍﳌﺨﻠﻮﻕ«‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺝ ﺳﻮﺍﻩ ‪ ،‬ﻓﺈ ﹼﻥ ﺷﺄﻥ‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﺗﺴﺄﻝ ﺇﻻ ﺍﷲ ﺗﻌﺎﱃ ﻭﻻ ﺗﺜﻖ ﺇﻻ ﺑﻪ ﻭﻻ ﺗﺮ ‪‬‬
‫ﺍﻟﻜﺮﱘ ﺃﻟﹼﺎ ﻳﺮﺩ ﺣﺎﺟﺔ ﺍﻟﻠﺌﻴﻢ ﻓﻜﻴﻒ ﺑﺄﻛﺮﻡ ﺍﻷﻛﺮﻣﲔ‪.‬‬

‫*********‬

‫‪‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻋﺴﺎﻛﺮ ﰲ ﺗﺎﺭﻳﺦ ﺩﻣﺸﻖ ﰲ ﺫﻛﺮ ﺍﳊﺴﻦ ﺑﻦ ﻋﻠﻲ ‪.‬‬
‫‪٩٠‬‬
‫‪ (‬ﺍﻟﻌﺠﺐ‪ ‬ﻛﻞّ ﺍﻟﻌﺠﺐ ﳑ‪‬ﻦ ﻳﻬﺮﺏ ﳑ‪‬ﺎ ﻻ ﺍ�ﻔﻜﺎﻙ ﻟﻪ ﻋﻨﻪ‪ ،‬ﻭﻳﻄﻠﺐ ﻣـﺎ ﻻ ﺑﻘـﺎﺀ ﻟـﻪ‬

‫ﻣﻌﻪ‪] zÍÌË ÊÉÈÇÆÅ Ä { :‬ﺍﳊﺞ‪.[٤٦ :‬‬

‫ﺠﺐ ﺍﻟﺸﻴﺦ ﺍﺑﻦ ﻋﻄﺎﺀ ﺍﻟﺴﻜﻨﺪﺭﻱ ﺭﲪﻪ ﺍﷲ ﳑﻦ ﻳﻌﻴﺶ ﰲ ﻫـﺬﻩ ﺍﳊﻴـﺎﺓ‬ ‫ﻳﺘﻌ ‪‬‬
‫ﻭﻳﻌﺮﻑ ﻣﻦ ﺧﻼﻝ ﻧﻈﺮﻩ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻣﻦ ﺧﻼﻝ ﺗﺪ‪‬ﺑﺮﻩ ﳊﻴﺎﺗﻪ ﻭﻟﺴﺒﺐ ﻭﺟﻮﺩﻩ‬
‫ﺃ‪‬ﻧﻪ ﻣﻜﹼﻠﻒ‪ ،‬ﻭﺃﻧﻪ ﻣﺎ ‪‬ﺧﻠﻖ ﻋﺒﺜﹰﺎ ﻭﺃﻧﻪ ﻣﺎ ‪‬ﺧﻠﻖ ﺇﻻ ﻟﻌﺒﺎﺩﺓ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z h g f e d c‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪[٥٦ :‬‬

‫ﻚ ﻋﻨﻬﺎ! ﻓﺎﻟﻌﺠﺐ ﻛﻞ ﺍﻟﻌﺠﺐ!!‬ ‫ﻭﺑﻌﺪ ﻣﻌﺮﻓﺔ ﻫﺬﻩ ﺍﳊﻘﺎﺋﻖ ﻓﺈﻧﻪ ﳛﺎﻭﻝ ﺃ ﹾﻥ ﻳﻨﻔ ‪‬‬
‫ﺼﺮ ﺍﻟﻌﺒﺪ ﺑﻌﺪ ﺫﻟﻚ ﰲ ﻋﺒﺎﺩﺓ ﺍﷲ ﻭﻃﺎﻋﺘﻪ؟! ﻭﻛﻴﻒ ﻻ ﻳﺮﻳﺪ ﺃ ﹾﻥ ﻳﻀـﺒﻂ‬ ‫ﻛﻴﻒ ﻳﻘ ‪‬‬
‫ﻧﻔﺴﻪ ﺑﺸﺮﻳﻌﺔ ﺍﷲ؟! ﻭﻛﻴﻒ ﳛﺎﻭﻝ ﺃﻥ ﳜﻠﻊ ﺛﻮﺏ ﻋﺒﻮﺩﻳﺘﻪ ﷲ؟! ﻭﻫﺬﺍ ﺍﻹﻧﺴـﺎﻥ‬
‫ﺍﻟﺬﻱ ﻳﻘﺼ‪‬ﺮ ﰲ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻭﺍﳊﻘﺎﺋﻖ ﺍﳌﻬﻤﺔ ﺇﱃ ﻣﺎﺫﺍ ﳝﻴﻞ؟! ﻭﺇﱃ ﻣﺎﺫﺍ ﻳـﺮﻛﻦ؟!‬
‫ﻳﺮﻛﻦ ﺇﱃ ﺧﻠﻮﺩ؟! ﻓﺎﻟﻌﺠﺐ ﻛﻞ ﺍﻟﻌﺠﺐ!! ﻭﺍﳌﺆﻣﻦ ﺍﳊﻖ ﻫﻮ ﺍﻟﺬﻱ ﻋﻠـﻢ ﻗـﺪﺭ‬
‫ﺍﻵﺧﺮﺓ ﻭﺣﻘﺎﺭﺓ ﺍﻟﺪﻧﻴﺎ ﻓﻌﻘﺪ ﻗﻠﺒﻪ ﻋﻠﻰ ﻃﻠﺐ ﺍﻵﺧﺮﺓ ﻭﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ ﻷﻫﻠﻬﺎ ﻷﻧـﻪ ﻻ‬
‫ﺑﻘﺎﺀ ﳍﺎ ﻭﺳﻴﻐﺎﺩﺭﻫﺎ ﻳﻮﻣﹰﺎ ﻣﺎ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﻣﻦ ﺻﺎﺭﻉ ﺍﻟﻘﺪﺭ ﻭﺭﺿﻲ ﺑﺎﳌﻘـﺎﻡ ﺍﻟـﺪﻧﻴﻮﻱ‬
‫ﻭﲤﺴﻚ ﺑﻪ ﺩﻝ ﻋﻠﻰ ﺃﻥ ﻗﻠﺒﻪ ﻣﻐﺸ ‪‬ﻰ ﻋﻠﻴﻪ ﻻ ﻳﺮﻯ ﺍﳊﻘﺎﺋﻖ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺐ ﻋﻠﻴﻚ‪ ،‬ﻭﻻ ﺗﺮﻛﻦ ﺇﱃ ﺍﻟـﺪﻧﻴﺎ‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﺗﺘﺒﺎﻃﺄ ﰲ ﺍﻟﺴﻠﻮﻙ ﻓﺈﻧﻪ ﻭﺍﺟ ‪‬‬
‫ﻓﺈ‪‬ﺎ ﻭﺍﺟﺒ ﹲﺔ ﻋﻨﻚ‪.‬‬

‫‪٩١‬‬
‫‪ (٣٤‬ﻻ ﺗﺮﺣــﻞ ﻣــﻦ ﻛــﻮﻥ ﺇﱃ ﻛــﻮﻥ ﻓﺘﻜــﻮﻥ ﻛﺤﻤــﺎﺭ ﺍﻟﺮﺣــﻰ ﻳﺴــﲑ ﻭﺍﳌﻜــﺎﻥ ﺍﻟـﺬﻱ‬

‫ﺍﺭﲢﻞ ﺇﻟﻴﻪ ﻫﻮ ﺍﻟﺬﻱ ﺍﺭﲢﻞ ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﺭﺣﻞ ﻣﻦ ﺍﻷﻛﻮﺍﻥ ﺇﱃ ﺍﳌُﻜَﻮ‪‬ﻥ‪:‬‬

‫{ ‪ ] z è ç æ å‬ﺍﻟــﻨﺠﻢ‪ [٤٢ :‬ﻭﺍ�ﻈــﺮ ﺇﱃ ﻗﻮﻟ ـﻪ ‪» :‬ﻓﻬﺠﺮﺗــﻪ ﺇﱃ ﻣــﺎ‬

‫ﻫﺎﺟﺮ ﺇﻟﻴﻪ«)‪ (١‬ﻓﺘﺄﻣﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﺇﺫﺍ ﻛﻨﺖ ﺫﺍ ﻓﻬﻢ ﻭﺍﻟﺴﻼﻡ‪.‬‬

‫ﺍﻟﺴﺎﻟﻚ ﺍﳊﻖ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻄﻠﺐ ﻣﻦ ﺍﷲ ﻋﻦ ﻋﺒﺎﺩﺗﻪ ﺑﺪﻻ‪ً.‬‬
‫ﻓﻜﻢ ﻣﻦ ﺍﳌﺮﻳﺪﻳﻦ ﻣﻦ ﺯﻫﺪ ﰲ ﻃﻠﺐ ﺍﻟﺪﻧﻴﺎ ﺑﻄﻠﺐ ﺍﻵﺧﺮﺓ ﳉﻨﺎ‪‬ﺎ ﻭﻧﻌﻴﻤﻬﺎ‪ ،‬ﻓﻴﻜﻮﻥ‬
‫ﺯﻫﺪﻩ ﰲ ﺣﻈﻮﻅ ﻭﻫﻮﻯ ﻧﻔﺴﻪ ﺍﻟﺪﻧﻴﻮﻳﺔ ﺇﱃ ﺣﻈﻮﻅ ﻭﻫﻮﻯ ﻧﻔﺴﻪ ﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﻓﻤﺎ‬
‫ﺃﻋﻈﻢ ﺟﻨﺎﻳﺘﻪ ﻭﻣﺴﻌﺎﻩ!‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﻄﻠﺐ ﺑﺰﻫﺪﻩ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﻟﻌﺒـﺎﺩﺓ ﺍﻟﻜﺮﺍﻣـﺔ ﻭﺧـﻮﺍﺭﻕ‬
‫ﺍﻟﻌﺎﺩﺓ! ﻓﻤﺜﻠﻪ ﻛﻤﺜﻞ ﲪﺎﺭ ﺍﻟﺮﺣﻰ ﻫﻮ ﰲ ﺍﻟﺴﲑ ﺩﺍﺋﻢ ﻭﰲ ﻣﻜﺎﻧﻪ ﻗﺎﺋﻢ‪.‬‬
‫ﻭﻟﻜﻦ ﺍﳌﻮﻓﻖ ﺑﺎﻟﺴﲑ ﻳﺮﺣﻞ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺇﱃ ﺍﷲ‪ ..‬ﻭﻣﻦ ﺍﻟﻔﺎﱐ ﺇﱃ ﻭﺟﻬﻪ ﺍﻟﺒـﺎﻗﻲ‪..‬‬
‫ﻓﻴﻜﺴﺐ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻭﺭﺿﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪﺱ ﺳﺮﻩ‪:‬‬
‫ﺏ ﻭﺍﺣ ‪‬ﺪ ‪‬ﺗﻔﺘﺢ ﻟﻚ ﺍﻷﺑﻮﺍﺏ‪ ،‬ﻭﺍﺧﻀﻊ ﻟﺴﻴﺪ ﻭﺍﺣـﺪ ﲣﻀـﻊ ﻟـﻚ‬ ‫))ﻗﻒ ﺑﺒﺎ ﹴ‬
‫]ﺍﳊﺠﺮ‪.(([٢١ :‬‬ ‫ﺍﻟﺮﻗﺎﺏ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪zq p o n m l { :‬‬
‫ﺍﻟﺮﺣﻴﻞ ﺇﱃ ﺍﷲ ﺑـ‪:‬‬
‫‪ -١‬ﻗﺼﺮ ﺍﳍﻤﺔ ﻋﻠﻴﻪ ﺩﻭﻥ ﺳﻮﺍﻩ‪.‬‬
‫‪ -٢‬ﺍﺧﺘﻴﺎﺭﻩ ﺩﻭﻥ ﺳﻮﺍﻩ ﻋﻨﺪ ﺗﻌﺎﺭﺽ ﺍﳊﻈﻮﻅ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪.(٤٥‬‬

‫‪٩٢‬‬
 ‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻻ ﻳﻨﺎﻝ ﺍﻟﻮﺻﻞ ﻣﻦ ﻓﻴـﻪ ﻓﻀـﻠﻪ‬ ‫ﻁ‬
‫ﺇ ﹾﻥ ﺗﺮﺩ ﻭﺻﻠﻨﺎ ﻓﻤﻮﺗـﻚ ﺷـﺮ ﹲ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﹸﻗﺪ‪‬ﺱ ﺳﺮﻩ‪:‬‬
‫))ﺃﺭﺑﻊ ﻣﻦ ﻛﻦ ﻓﻴﻪ ﺍﺣﺘﺎﺝ ﺍﳋﻠﻖ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﻮ ﻏﲏ ﻋﻦ ﻛﻞ ﺷﻲﺀ‪:‬‬
‫ﺍﶈﺒﺔ ﷲ‪ ،‬ﻭﺍﻟﻔﻨﺎﺀ ﺑﺎﷲ‪ ،‬ﻭﺍﻟﺼﺪﻕ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭﺍﻟﻴﻘﲔ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ((‪.‬‬
‫‪ -١‬ﺃﻣﺎ ﺍﶈﺒﺔ ﷲ‪ :‬ﺧﻠﻮ ﺍﻟﻘﻠﺐ ﳑﺎ ﺳﻮﺍﻩ‪.‬‬
‫‪ -٢‬ﻭﺃﻣﺎ ﺍﻟﻔﻨﺎﺀ ﺑﺎﷲ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ¦ § ¨ © ‪²± ° ¯ ® ¬ « ª‬‬
‫‪À¿¾½¼»º¹¸¶µ ´ ³‬‬
‫‪Ï Î Í Ì Ë Ê ÉÈ Ç ÆÅÄÃÂÁ‬‬
‫‪] zÒ Ñ Ð‬ﺍﻟﺘﻮﺑﺔ‪.[١١١ :‬‬

‫‪ -٣‬ﻭﺃﻣﺎ ﺍﻟﺼﺪﻕ ﰲ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ :‬ﺍﻟﺜﺒﺎﺕ ﻭﻋﺪﻡ ﺍﻻﻧﻔﻜﺎﻙ‪.‬‬

‫‪ -٤‬ﻭﺃﻣﺎ ﺍﻟﻴﻘﲔ ﰲ ﺃﺣﻜﺎﻡ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ :‬ﺍﻟﺮﺿﺎ ﺑﺄﻗﺪﺍﺭ ﺍﷲ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺃﺧﻠﺺ ﻋﻤﻠﻚ ﷲ ﻭﻻ ﺗﻄﻠﺐ ﺑﻪ ﻋ‪‬ﻮﺿﹰﺎ ﺩﻧﻴﻮﻳﹰﺎ ﺃﻭ ﺃﺧﺮﻭﻳﹰﺎ‪ ،‬ﺇﳕـﺎ‬
‫ﻫﻮ ﺭﺿﺎﺀ ﺍﷲ ﻭﻛﻔﻰ ﺑﻪ ﻋ‪‬ﻮﺿﹰﺎ‪.‬‬

‫‪٩٣‬‬
‫‪ (٣٥‬ﺇﺭﺍﺩﺗُﻚﹶ ﺍﻟﺘﺠﺮﻳﺪﹶ ﻣﻊ ﺇﻗﺎﻣﺔ‪ ‬ﺍ‪ ِ‬ﺇﻳﺎﻙَ ﰲ ﺍﻷﺳﺒﺎﺏِ ﻣﻦ ﺍﻟﺸﻬﻮﺓ‪ ‬ﺍﳋﻔﻴﺔ‪ ،‬ﻭﺇﺭﺍﺩﺗُﻚﹶ‬

‫ﺍﻷﺳﺒﺎﺏﹶ ﻣﻊ ﺇﻗﺎﻣﺔ ﺍ‪ ‬ﺇﻳﺎﻙ ﰲ ﺍﻟﺘﺠﺮﻳﺪ ﺍﳓﻄﺎﻁٌ ﻋﻦ ﺍﳍﻤﺔ ﺍﻟﻌﺎﻟﻴﺔ‪.‬‬

‫ﺍﻟﺴﺎﻟﻜﻮﻥ ﺻﻨﻔﺎﻥ‪:‬‬
‫‪ -١‬ﺻﻨﻒ ﰲ ﻣﻘﺎﻡ ﺍﻟﺘﺠﺮﻳﺪ‪.‬‬
‫‪ -٢‬ﺻﻨﻒ ﰲ ﻣﻘﺎﻡ ﺍﻟﺴﺒﺐ‪.‬‬
‫ﺍﻟﺘﺠﺮﻳﺪ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴ‪‬ﺔ‪:‬‬
‫‪ -١‬ﲡﺮﻳ ‪‬ﺪ ﻇﺎﻫﺮ‪ :‬ﻭﻫﻮ ﺗﺮﻙ ﺍﻷﺳﺒﺎﺏ ﺍﻟﺪﻧﻴﻮﻳﺔ ﲞﺮﻕ ﺍﻟﻌﻮﺍﺋـﺪ‪ ،‬ﻭﻫـﻮ ﺷـﺄﻥ‬
‫ﺍ‪‬ﺎﺫﻳﺐ‪ ،‬ﻭﻫﻮ ﳐﺎﻟﻒ ﲝﺴﺐ ﺍﻟﻈﺎﻫﺮ ﻟﻠﺸﺮﻳﻌﺔ ﺍﳊﺎﻛﻤﺔ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻟﻜـﻦ ﻫﻨـﺎﻙ‬
‫ﺍﺳﺘﺜﻨﺎﺀ ﻟﺒﻌﺾ ﺍﻟﺴﺎﻟﻜﲔ ﺟﻌﻠﻬﻢ ﺍﷲ ﻳﺘﺮﻛﻮﻥ ﺍﻷﺳﺒﺎﺏ ﺑﺎﻟﻜﻠﻴﺔ ﻟﻴﻜﻮﻧﻮﺍ ﺁﻳﺔ ﻟﻜـﻞ‬
‫ﺍﳋﻠﻖ ﻳﺬﻛﹼﺮﻭﻥ ﺍﻟﻨﺎﺱ ﺑﺴﻠﻮﻛﻬﻢ ﺃ ﹼﻥ ﺍﷲ ﻫﻮ ﺍﻟﻔﻌ‪‬ﺎﻝ ﻭﺃ ﹼﻥ ﺍﻷﺳـﺒﺎﺏ ﳐﻠﻮﻗـ ﹲﺔ ﷲ‪،‬‬
‫ﻓﻬﺆﻻﺀ ﺇﺫﹰﺍ ﺣﺎﳍﻢ ﳐﺼﻮﺹ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ‪‬ﻳﺘ‪‬ﺨﺬﻭﺍ ﻗﺪﻭﺓ‪ ،‬ﻓﻤﻦ ﺍﲣﺬﻫﻢ ﻗـﺪﻭﺓ ﺩ ﹼﻝ‬
‫ﻋﻠﻰ ﺭﻋﻮﻧﺘﻪ‪ ،‬ﻷﻥ ﺗﺮﻙ ﺍﻷﺳﺒﺎﺏ ﻣﻦ ﺍﻟﻜﺴﻞ‪ ،‬ﻓﺎﳋﻄﺮ ﻛﻞ ﺍﳋﻄﺮ ﳌﹼﺎ ﺗﻠﺒﺲ ﺛﻮﺑﹰﺎ ﱂ‬
‫‪‬ﻳﻠﺒﺴﻚ ﺍﷲ ﺇﻳﺎﻩ‪.‬‬
‫‪ -٢‬ﲡﺮﻳ ‪‬ﺪ ﺑﺎﻃﻦ‪ :‬ﻭﻫﻮ ﺗﺮﻙ ﺍﻟﻌﻼﺋﻖ ﺍﻟﻨﻔﺴﻴﺔ‪ ،‬ﻭﻫﻮ ﺷﺄﻥ ﺍﻟﺴﺎﻟﻜﲔ‪.‬‬
‫ﻭﺍﻟﺼﺪ‪‬ﻳﻖ ﺍﻟﻜﺎﻣﻞ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﲨﻊ ﺑﲔ ﺍﻟﺘﺠﺮﻳﺪ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺘﺠﺮﻳﺪ ﺍﻟﺒﺎﻃﻦ ﻭﺩﻣـﺞ‬
‫ﺑﻴﻨﻬﻤﺎ ﻓﻴﻌﻤﻞ ﺑﺎﻷﺳﺒﺎﺏ ﺩﻭﻥ ﺗﻌﻠﱡﻖ ﺍﻟﻘﻠﺐ ‪‬ﺎ‪.‬‬
‫ﺁﺩﺍﺏ ﺍﳌﺘﺠﺮﺩ‪:‬‬
‫‪ -١‬ﺍﳊﺮﻣﺔ ﻟﻸﻛﺎﺑﺮ‪ :‬ﻓﻼ ﻳﺘﻌﺎﱃ ﻋﻠﻴﻬﻢ ﻇ‪‬ﻨﹰﺎ ﹶﺃﻧ‪ ‬ﻪ ﻓﻮﹶﻗﻬ‪‬ﻢ‪.‬‬
‫‪ -٢‬ﺍﻟﺮﲪﺔ ﻟﻸﺻﺎﻏﺮ‪ :‬ﻓﻼ ﳛﺘﻘﺮﻫﻢ ﻷ‪‬ﻢ ﻳﻌﻴﺸﻮﻥ ﰲ ﺍﻷﺳﺒﺎﺏ‪.‬‬
‫‪ -٣‬ﺍﻹﻧﺼﺎﻑ ﻣﻦ ﻧﻔﺴﻚ‪ :‬ﺇﻋﻄﺎﺀ ﺍﻟﻨﻔﺲ ﺣﺪ‪‬ﻫﺎ‪.‬‬
‫‪٩٤‬‬
 ‫‪ -٤‬ﻋﺪﻡ ﺍﻻﻧﺘﺼﺎﺭ ﻟﻠﻨﻔﺲ‪:‬‬
‫ﻛﻲ ﻳﺘﺠﺮ‪‬ﺩ ﻣﻦ ﺍﳊﻈﻮﻅ ﻛﻤﺎ ﲡﺮ‪‬ﺩ ﻣﻦ ﺍﻷﺳﺒﺎﺏ‪.‬‬
‫ﺁﺩﺍﺏ ﺍﳌﺘﺴﺒ‪‬ﺐ‪:‬‬
‫‪ -١‬ﻣﻮﺍﻻﺓ ﺍﻷﺑﺮﺍﺭ ﻭﳎﺎﻧﺒﺔ ﺍﻟﻔﺠ‪‬ﺎﺭ‪ :‬ﻷ‪‬ﻧﻬﺎ ﺍﻷﺳﺒﺎﺏ ﺍﻟﻈﺎﻫﺮﺓ ﳊﺼﻮﻝ ﺍﳍﺪﺍﻳﺔ‪.‬‬
‫‪ -٢‬ﺍﻟﻌﻤﻞ ﺑﻜﻞ ﻇﻮﺍﻫﺮ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﶈﺎﻓﻈﺔ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻓﺈﺭﺍﺩﺓ ﺍﳌﹸﺘﺴﺒ‪‬ﺐ ﺍﻟﺘﺠﺮﻳﺪ ﻣﻦ ﺍﻟﺸ‪‬ﻬﻮﺓ ﺍﳋﻔ‪‬ﻴﺔ ﻷ ﹼﻥ ﺍﻟﻨ‪‬ﻔﺲ ﺗﻘﺼﺪ ﺑﺬﻟﻚ ﺍﻟﺮ‪‬ﺍﺣـﺔ‪،‬‬
‫ﻭﻣﻦ ﺟﻬﺔ ﺃﺧﺮﻯ ﺃﺳﺎﺀﺕ ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ‪ ،‬ﻓﺨﺮﺟﺖ ﻣﻦ ﺍﻟﺘ‪‬ﺴـﺒ‪‬ﺐ ﺇﱃ ﺍﻟﺘ‪‬ﺠﺮﻳـﺪ‬
‫ﺑﺪﻭﻥ ﺇﺫ ‪‬ﻥ ﺻﺮﻳ ﹴﺢ ‪‬ﻣﻦ ﻣﻮﻻﻫﺎ ﺃﻭ ‪‬ﻣﻦ ﻣﺮﺷﺪﻫﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﳌﺘﺠﺮﺩ ﻻ ﻳﻨﺒﻐﻲ ﻟـﻪ ﺃ ﹾﻥ‬
‫ﺴﺒﺐ ﺇ ﹼﻻ ﺑﺈﺫ ‪‬ﻥ ﺻﺮﻳﺢ‪.‬‬‫ﻳﻌﻮﺩ ﻟﻠ ‪‬‬
‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪:‬‬
‫ﺖ ﺍﻟﺴ‪‬ﺒﺐ ﺑﺪﻭﻥ ﺇﺫ ‪‬ﻥ ﻓﻜﻨﺖ ﺃﻋﻮﺩ ﺇﻟﻴﻪ‪ ،‬ﻓﻠﻤ‪‬ﺎ ﺃﺗﻰ ﺍﻹﺫ ﹸﻥ ﺗﺮﻛﲏ ﺍﻟﺴ‪‬ﺒﺐ ﻓﻠﻢ‬
‫ﺗﺮﻛ ‪‬‬
‫ﺃ ‪‬ﻋﺪ ﺇﻟﻴﻪ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃ‪‬ﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻛﻦ ﺃﺩﻳﺒﹰﺎ ﻭﺍﺣﻔﻆ ﺍﳌﻘﺎﻡ ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻪ ﻭﻻ ﺗﺘﻜﻠﹼﻒ ﻏﲑﻩ‪.‬‬

‫*********‬

‫‪٩٥‬‬
‫‪ (٣٦‬ﺇﱃ ﺍﳌﺸﻴﺌﺔ ﻳﺴـﺘﻨﺪ ﻛـﻞﱡ ﺷـﻴٍﺀ ﻭﻻ ﺗﺴـﺘﻨﺪ ﻫـﻲ ﺇﱃ ﺷـﻴٍﺀ‪ ،‬ﻓـﺄﺭِﺡ �ﻔﺴـﻚ ﻣ‪‬ـﻦﹶ‬

‫ﺍﻟﺘّﺪﺑﲑ ﻓﻤﺎ ﻗﺎﻡ ﺑﻪ ﻏـﲑﻙ ﻻ ﺗﻘـﻢ ﺑـﻪ ﺃ�ـﺖ ﻟﻨﻔﺴـﻚ‪ ،‬ﻭﺇﻥ‪ ‬ﺍﺟﺘـﻬﺎﺩ‪‬ﻙ ﻓﻴﻤـﺎ ﺿُـﻤ‪‬ﻦﹶ ﻟـﻚ‪،‬‬

‫ﻭﺗﻘﺼﲑ‪‬ﻙَ ﻓﻴﻤﺎ ﻃُﻠ‪‬ﺐﹶ ﻣﻨﻚ‪ ،‬ﺩﻟﻴﻞٌ ﻋﻠﻰ ﺍ�ﻄﻤﺎﺱ ﺑﺼﲑﺗﻚ‪ ،‬ﻭﻟﺮﺑ‪‬ﻤﺎ ﺩﻟﱠـﻚ ﺍﻷﺩﺏ‪ ‬ﻋﻠـﻰ‬

‫ﺗﺮﻙ ﺍﻟﻄﻠﺐ ﺍﻋﺘﻤﺎﺩﺍً ﻋﻠﻰ ﻗﺴﻤﺘﻪ ﻭﺍﺷﺘﻐﺎﻻً ﺑﺬﻛﺮﻩ ﻋﻦ ﻣﺴﺄﻟﺘﻪ‪.‬‬

‫ﻃﺮﻳﻖ ﺍﻟﺘﺼﻮﻑ‪ :‬ﺳﻠﻮ ‪‬ﻙ ﻳﺼﻞ ﺑﺎﳌﺮﻳﺪ ﺇﱃ ﻣﻘﺎﻡ ﻳﺮﻯ ﻓﻴﻪ ﺍﳊﻘﻴﻘﺔ ﺍﻟﻐﺎﺋﺒـﺔ ﻋـﻦ‬
‫ﻗﻠﻮﺏ ﺍﻟﻐﺎﻓﻠﲔ‪ ،‬ﻭﻫﻲ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺇﻟﻪ ﺍﻟﻜﻮﻥ ﺍﳌﺘﺼﺮﻑ ﰲ ﻣﻠﻜﻪ ﻛﻤﺎ ﺷﺎﺀ‪ ،‬ﻓﻤـﺎ‬
‫ﻣﻦ ﺫ ‪‬ﺭ ﹲﺓ ﰲ ﺍﻷﺭﺽ ﻭﻻ ﰲ ﺍﻟﺴﻤﺎﺀ ﺇﻻ ﻭﻫﻲ ﺗﺘﺤﺮﻙ ﲟﺸﻴﺌﺘﻪ‪ ،‬ﻭﻟﻮﱂ ﻳﺸﺄ ﳍـﺎ ﺃﻥ‬
‫ﺗﺘﺤﺮﻙ ﻟﻦ ﺗﺘﺤﺮﻙ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪z[ZYXWVUTSRQPO‬‬
‫]ﺍﳊﺸﺮ‪.[٥ :‬‬

‫]ﺍﻷﻧﻌﺎﻡ‪.[١١٢ :‬‬ ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪z m l k j i { :‬‬

‫ﻫﺬﺍ ﺍﳌﻌﲎ ﻣﻦ ﺣﻴﺚ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺳﻬﻞ ﻟﻄﻴﻒ‪ ،‬ﻟﻜﻨﻪ ﻣﻦ ﺣﻴﺚ ﺍﻻﻋﺘﻘﺎﺩ ﺃﻣﺮ ﻋﺴﲑ‬
‫ﲏ ﺑﺬﻛﺮ ﺭﺑﻪ‪ ،‬ﻓﻠﻢ ﻳﻌﺪ ﻳﺮﻯ ﺇﻻ ﺃﺻﺎﺑﻊ ﺍﻹﻟﻪ )ﳎﺎﺯ( ﺍﳌﺘﺤﺮﻛﺔ‬‫ﻻ ﻳﺘﺤﻘﻖ ﺑﻪ ﺇﻻ ﻣﻦ ﹶﻓ ‪‬‬
‫ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻓﻴﻌﻠﻢ ﺣﻴﻨﺌ ‪‬ﺬ ﺿﻌﻔﻪ ﻭﻋﺠﺰﻩ ﻓﻴﺴﺘﺴﻠﻢ ﷲ ﺍﺳﺘﺴﻼﻣﹰﺎ ﻣﻄﻠﻘﹰﺎ‪.‬‬
‫ﻭﻫﻲ ﺍﳌﻌﺮﻓﺔ ﺍﻟﱵ ﺗﺮﻳﺢ ﺍﻟﻘﻠﺐ ﻭﻫﻲ ﻣﻘﺎﻡ ﺍﻟﻄﻤﺄﻧﻴﻨﺔ‪.‬‬
‫ﻓﻠﻮ ﺑﺬﻝ ﺍﻹﻧﺴﺎﻥ ﻛﻞ ﻣﺎ ﳝﻠﻚ ﻣﻦ ﻃﺎﻗﺔ ﻟﻴﻐﲑ ﰲ ﻗﺪﺭ ﺍﷲ ﻣﺎ ﺍﺳﺘﻄﺎﻉ‪.‬‬
‫)‪(١‬‬
‫ﻋﻦ ﻣﻌﺎﺫ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﻻ ﻳﻨﻔﻊ ﺣﺬﺭ ﻣﻦ ﻗﺪﺭ«‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٢٢٠٩٧‬‬

‫‪٩٦‬‬
‫ﻭﻣﺜﺎ ﹲﻝ ﺑ‪‬ﻴ ‪‬ﻦ ﻋﻠﻰ ﺫﻟﻚ‪ :‬ﻣﺎ ﳛﺼﻞ ﻷﺑﻨﺎﺀ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﻘﺪ ‪‬ﻳﻜﺸﻒ ﻷﺣﺪﻫﻢ ﻏﺎﻟﺒـﹰﺎ‬
‫ﺑﻌﺪ ﺍﻟﻔﺠﺮ ﻣﺎﺫﺍ ﺳﻴﺤﺼﻞ ﻣﻌﻬﻢ ﰲ ﺫﻟﻚ ﺍﻟﻴﻮﻡ‪ ،‬ﻭﻗﺪ ﻳﻜﻮﻥ ﻫـﺬﺍ ﺍﻷﻣـﺮ ﻏـﲑ‬
‫ﻣﺴﺘﺤﺐ ﻓﻴﺴﲑ ﺃﺣﺪﻫﻢ ﺇﱃ ﺍﻟﻘﺪﺭ ﺑﻘﺪﻣﻴ‪‬ﻪ ﻭﻻ ﳝﻠﻚ ﺍﳌﺨﺎﻟﻔﺔ ﺃﺑﺪﹰﺍ!!‬
‫ﺍﻟﻨﺎﺱ ﺑﺎﻟﻨﺴﺒﺔ ﺇﱃ ﺭﺅﻳﺔ ﺍﳌﺸﻴﺌﺔ ﺛﻼﺙ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺎﻣﺔ‪ :‬ﻣﻐﺮﻭﺭﻭﻥ ﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ﻳﻔﻌﻠﻮﻥ‪ ،‬ﻳﻔﺎﺟﺌﻬﻢ ﺍﻟﻘﺪﺭ ﺑﻘﻬﺮﻩ ﻓﻴﻌﺘﺮﺿـﻮﻥ‬
‫ﻭﳚﻬﻠﻮﻥ‪ ،‬ﻭﻫﻢ ﰲ ﻋﻘﻴﺪ‪‬ﻢ ﺁﲦﻮﻥ‪.‬‬
‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ‪ :‬ﻳﺮﻭﻥ ﺍﳌﺸﻴﺌﺔ ﻭﺣﺪﻫﺎ ﺩﻭﻥ ﺭﺅﻳﺔ ﺷﻲﺀ ﳛﻜﻤﻬﺎ‪ ،‬ﻓﻴﻐﻠﺐ ﻋﻠـﻰ‬
‫ﻋﻘﻴﺪ‪‬ﻢ ﺍﻟﻘﻬﺮ ﻭﺍﳉﱪ‪ ،‬ﺇﺫﺍ ﻋﺎﻛﺴﻬﻢ ﺍﻟﻘﺪﺭ ﺣﺰﻧﻮﺍ ﻭﺇﺫﺍ ﻭﺍﻓﻘﻬﻢ ﻓﺮﺣﻮﺍ‪.‬‬
‫‪ -٣‬ﺍﻟﻌﺎﺭﻓﻮﻥ‪ :‬ﻳﺮﻭﻥ ﺍﷲ ﻭﻻ ﻳﺮﻭﻥ ﺃﺣﺪﹰﺍ ﺳﻮﺍﻩ‪ ،‬ﺫﺍﺑﺖ ﺇﺭﺍﺩ‪‬ﻢ ﰲ ﺇﺭﺍﺩﺗﻪ‪ ،‬ﻓﻠـﻢ‬
‫ﻳﺮﻳﺪﻭﺍ ﺇﻻ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ‪ ،‬ﻳﻔﺮﺣﻮﻥ ﲟﺎ ﻳ‪‬ﺠﺮﻱ ﻋﻠﻴﻬﻢ ﺍﳊ ‪‬ﻖ ﻣﻦ ﺍﻷﻗﺪﺍﺭ‪.‬‬
‫ﻗﺎﻟﻮﺍ ﻷﰊ ﻳﺰﻳﺪ‪ :‬ﻣﺎ ﺗﺮﻳﺪ؟ ﻗﺎﻝ‪)) :‬ﺃﺭﻳﺪ ﺃﻟﹼﺎ ﺃﺭﻳﺪ!!((‪.‬‬
‫ﻓﺈﺫﺍ ﺩﻋﻮﺍ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻠﻬﻢ ﺣﺮﺭﻧﺎ ﻣﻦ ﻛﻞ ﺇﺭﺍﺩﺓ ﻻ ﺗﻮﺍﻓﻖ ﺇﺭﺍﺩﺗﻚ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﹸﻗﺪ‪‬ﺱ ﺳ ‪‬ﺮﻩ‪:‬‬
‫))ﻻ ﲣﺘ ‪‬ﺮ ﻣ‪‬ﻦ ﺃﻣﺮﻙ ﺷﻴﺌﹰﺎ‪ ،‬ﻭﺍﺧﺘ ‪‬ﺮ ﺃﻟﹼﺎ ﲣﺘﺎﺭ‪ ،‬ﻭﻓ ‪‬ﺮ ﻣﻦ ﺫﻟﻚ ﺍﳌﺨﺘﺎﺭ ﺇﱃ ﺭ‪‬ﺑﻚ ﺍﻟﺬﻱ‬
‫ﳜﻠﻖ ﻣﺎ ﻳﺸﺎﺀ ﻭﳜﺘﺎﺭ((‬

‫ﺍﻟﺘﺪﺑﲑ‪ :‬ﺍﻟﻨ‪‬ﻈﺮ ﰲ ﺍﻷﻣﻮﺭ ﻭﺩﺭﺍﺳﺘﻬﺎ‪.‬‬

‫ﺍﻟﺘﺪﺑﲑ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ -١‬ﺗﺪﺑﲑ ﻣﺬﻣﻮﻡ‪ :‬ﻳﺼﺤﺒﻪ ﺍﳉﺰﻡ ﻭﺍﻟﺘﺼﻤﻴﻢ ﻭﻫﻮ ﻗﹼﻠﺔ ﺃﺩﺏ‪.‬‬
‫ﺖ ﺇﻟﻴﻪ ﻣـﻦ‬
‫‪ -٢‬ﺗﺪﺑﲑ ﻭﺍﺟﺐ‪ :‬ﻫﻮ ﺗﺪﺑﲑ ﻣﺎ ﹸﻛﻠﱢﻔﺖ ﺑﻪ ﻣﻦ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭﻣﺎ ﻧ‪‬ﺪ‪‬ﺑ ‪‬‬
‫ﺍﻟﻄﺎﻋﺎﺕ ﻣﻊ ﺍﻟﺘﻔﻮﻳﺾ ﺇﱃ ﺍﳌﺸﻴﺌﺔ ﺭﺅﻳﺔ ﺍﻟﻘﺪﺭﺓ‪.‬‬

‫‪٩٧‬‬
 ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪] zvutsrqponmlkj‬ﺍﻟﻜﻬﻒ‪.[٢٤ – ٢٣ :‬‬

‫‪ -٣‬ﺗﺪﺑﲑ ﻣﺴﻨﻮﻥ‪ :‬ﻫﻮ ﺗﺪﺑﲑ ﺃﻣﻮﺭ ﺍﳊﻴﺎﺓ ﺍﻟﻀﺮﻭﺭﻳﺔ ﻣﻊ ﺍﻟﺘﻔﻮﻳﺾ ﻟﻠﻤﺸﻴﺌﺔ‪.‬‬

‫)‪(١‬‬
‫ﻒ ﺍﻟﻌﻴﺶ«‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﺍﻟﺘ‪‬ﺪﺑﲑ ﻧﺼ ‪‬‬
‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺧﺬ ﺍﻷﻣﺮ ﺑﺎﻟﺘﺪﺑﲑ ﻓﺈ ﹾﻥ ﺭﺃﻳﺖ ﰲ ﻋﺎﻗﺒﺘﻪ ﺧﲑﹰﺍ ﻓﺄﻣﻀﻪ‪ ،‬ﻭﺇ ﹾﻥ ﺭﺃﻳـﺖ ﻏﻴ‪‬ـﹰﺎ‬
‫)‪(٢‬‬
‫ﻓﺄﻣﺴﻚ«‬
‫ﻗﻠﺖ‪ :‬ﺧﻼﺻﺔ ﺍﻟﻘﻮﻝ‪ :‬ﻛﻞﱡ ﺗﺪﺑ ﹴﲑ ﺑﺎﷲ ﳏﻤﻮﺩ‪ ،‬ﻭﻛﻞﱡ ﺗﺪﺑ ﹴﲑ ﺑﺪﻭﻧﻪ ﻣﺬﻣﻮﻡ‪.‬‬
‫ﻳﺮﻭﻯ ﺃﻥ ﺃﺑﺎ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ ﺭﲪﻪ ﺍﷲ ﻗﺎﻝ‪:‬‬
‫))ﺣ‪‬ﺠﺐ ﻗﻠﱯ ﻋﻦ ﺍﷲ ﺳﻨﺔ ﻛﺎﻣﻠﺔ ﻷﻧﲏ ﻧﻈﺮﺕ ﺇﱃ ﺟﻔـﺎﻑ ﺍﻷﺭﺽ ﻭﻗﻠـﺖ‪:‬‬
‫ﺍﻷﺭﺽ ﲝﺎﺟﺔ ﺇﱃ ﻣﻄﺮ!! ‪ ..‬ﻓﺘﺄﻣﻞ!! ﻓﺼﺎﺭ ﺑﻌﺪﻫﺎ ﺇﺫﺍ ﺳ‪‬ﺌﻞ ﻣﺎﺫﺍ ﺗﺮﻳﺪ؟ ﻗﺎﻝ‪ :‬ﺃﺭﻳﺪ‬
‫ﺃﻟﹼﺎ ﺃﺭﻳﺪ!((‬

‫ﻓﻤﻦ ﺻﺪﻕ ﰲ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻭﺍﻓﻘﺖ ﺇﺭﺍﺩﺗﻪ ﺇﺭﺍﺩﺓ ﺍﷲ ﺍﻷﺯﻟﻴﺔ‪ ...‬ﺍﻧﻈـﺮ ﺇﱃ ﻣﻘـﺎﻡ‬
‫ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪)) :‬ﻭﺍﻓﻘﺖ ﺭﺑ‪‬ﻲ ﰲ ﺛﻼﺙ‪((!!.....‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﹶﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺩﻉ ﺍﻻﺧﺘﻴﺎﺭ ﰲ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﺍﺧﺘﺎﺭﻫﺎ ﺍﷲ ﻟﻚ‪ ،‬ﻭﺃﺭﺡ ﻧﻔﺴﻚ ﻣﻦ‬
‫ﻋﻨﺎﺀ ﺫﻟﻚ‪ ،‬ﻭﺍﻋﻤﻞ ﺍﻟﻮﺍﺟﺐ ﺍﻟﺬﻱ ﻋﻠﻴﻚ ﻭﻫﻮ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻟﻄﺎﻋﺔ‪ ،‬ﻭﺇﺫﺍ ﻓﺎﺟﺄﻙ ﺍﻟﻘﺪﺭ‬
‫ﺽ ﻋﻦ ﺍﷲ ﻗﻲ ﺃﻗﺪﺍﺭﻩ‪..‬‬ ‫ﲟﺎ ﻻ ﺗﺮﺿﻰ‪ ،‬ﺍﻋﻠﻢ ﺃ ﹼﻥ ﻋﺪﻡ ﺭﺿﺎﻙ ﻻ ﻳﻐﲑ ﺍﻟﻘﺪﺭ‪ ،‬ﻓﺎﺭ ‪‬‬

‫)‪ (١‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺸﻬﺎﺏ ﰲ ﻣﺴﻨﺪﻩ )‪.(١/٥٤‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﺍﳌﺼﻨﻒ )‪.(٢٠٢١٢‬‬
‫‪٩٨‬‬
‫‪ (٣٧‬ﺭﺑ‪‬ﻤﺎ ﺩﺧﻞ ﺍﻟﺮ‪‬ﻳﺎﺀ‪ ‬ﻋﻠﻴﻚ ﻣ‪‬ﻦ ﺣﻴﺚ ﻻ ﻳﻨﻈﺮ ﺍﳋﻠﻖ ﺇﻟﻴﻚ ﻛﺎﺳﺘﺸﺮﺍﻓﻚ ﺃﻥ‪ ‬ﻳﻌﻠﻢ‬

‫ﺍﳋﻠﻖ ﲞﺼﻮﺻﻴﺘﻚ‪ ،‬ﻓﻬﻮ ﺩﻟﻴﻞٌ ﻋﻠﻰ ﻋﺪﻡ ﺻـﺪﻗﻚ ﰲ ﻋﺒﻮﺩﻳﺘـﻚ‪ ،‬ﻓﻐﻴ‪‬ـﺐ �ﻈـﺮ ﺍﳋﻠـﻖ‬

‫ﺇﻟﻴﻚ ﺑﻨﻈﺮ ﺍﳊﻖ‪ ‬ﺇﻟﻴﻚ‪ ،‬ﻭﻏﺐ ﻋـﻦ ﺇﻗﺒـﺎﳍﻢ ﻋﻠﻴـﻚ ﺑﺸـﻬﻮﺩ ﺇﻗﺒﺎﻟـﻪ ﻋﻠﻴـﻚ‪ ،‬ﻓـﻼ ﻋﻤـﻞ‬

‫ﺃﺭﺟﻰ ﻟﻠﻘﺒﻮﻝِ ﻣ‪‬ﻦ ﻋﻤﻞٍ ﻳﻐﻴﺐ ﻋﻨﻚ ﺷﻬﻮﺩﻩ ﻭﻳ‪‬ﺤﺘﻘﺮ ﻋﻨﺪﻙ ﻭﺟﻮﺩﻩ‪.‬‬
‫ﺃﺧﻄﺮ ﻣﺎ ﻳﺘﻌﺮ‪‬ﺽ ﻟﻪ ﺍﻟﺴﺎﻟﻚ ﻣﻦ ﳏﺒﻄﺎﺕ ﺍﻷﻋﻤﺎﻝ ﰲ ﺍﻟﻄﺮﻳﻖ ﻫﻮ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭﻫﻮ‬
‫ﺛﻼﺛﺔ ﺃﻭﺟﻪ‪ ،‬ﺇﺫﺍ ﺳﻠﻢ ﰲ ﺍﻷﻭﻝ ﻭﻗﻊ ﰲ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺈﺫﺍ ﺳﻠﻢ ﻣﻦ ﺍﻟﺜﺎﱐ ﻭﻗﻊ ﰲ ﺍﻟﺜﺎﻟﺚ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﻭﻝ‪:‬‬
‫ﻃﻠﺐ ﺍﳌﻨـﺰﻟﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪:‬‬
‫ﻗﺎﻝ ﺷﺪﺍﺩ ﺑﻦ ﺃﻭﺱ ‪ ‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪» :‬ﻣﻦ ﺻ ﹼﻠﻰ ﻳﺮﺍﺋﻲ ﻓﻘﺪ‬
‫ﺃﺷﺮﻙ ﻭﻣﻦ ﺻﺎﻡ ﻳﺮﺍﺋﻲ ﻓﻘﺪ ﺃﺷﺮﻙ ﻭﻣﻦ ﺗﺼ ‪‬ﺪﻕ ﻳﺮﺍﺋﻲ ﻓﻘﺪ ﺃﺷﺮﻙ« ﻓﻘﺎﻝ ﻋﻮﻑ‬
‫ﺍﺑﻦ ﻣﺎﻟﻚ ﻋﻨﺪ ﺫﻟﻚ ﺃﻓﻼ ﻳﻌﻤﺪ ﺇﱃ ﻣﺎ ﺍﺑﺘﻐﻲ ﻓﻴﻪ ﻭﺟﻬﻪ ﻣﻦ ﺫﻟﻚ ﺍﻟﻌﻤـﻞ ﻛﻠـﻪ‪،‬‬
‫ﻓﻴﻘﺒﻞ ﻣﺎ ﺧﻠﺺ ﻟﻪ ﻭﻳﺪﻉ ﻣﺎ ﻳﺸﺮﻙ ﺑﻪ‪ ،‬ﻓﻘﺎﻝ ﺷﺪﺍﺩ ‪ ‬ﻋﻨﺪ ﺫﻟﻚ‪ :‬ﻓـﺈﱐ ﻗـﺪ‬
‫ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪» :‬ﺇ ﹼﻥ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ ﺃﻧﺎ ﺧﲑ ﻗﺴﻴ ﹴﻢ ﳌﻦ ﺃﺷـﺮﻙ ﰊ‪،‬‬
‫ﻣﻦ ﺃﺷﺮﻙ ﰊ ﺷﻴﺌﹰﺎ ﻓﺈ ﹼﻥ ﺣﺸﺪﻩ ﻋﻤﻠﻪ ﻗﻠﻴﻠﻪ ﻭﻛﺜﲑﻩ ﻟﺸﺮﻳﻜﻪ ﺍﻟﺬﻱ ﺃﺷﺮﻙ ﺑﻪ ﻭﺃﻧﺎ‬
‫)‪(١‬‬
‫ﻋﻨﻪ ﻏﲏ«‬
‫ﻓﺈﺫﺍ ﻋﻤﻞ ﺑﺎﳋﻔﺎﺀ ﻇﻦ ﺃﻧﻪ ﳒﺎ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﻓﻮﻗﻊ ﰲ ﺍﻟﺜﺎﱐ ﻭﻫﻮ‪:‬‬
‫ﺇﺧﻔﺎﺀ ﺍﻟﻌﻤﻞ ﻷﺟﻞ ﺍﻟﻨﺎﺱ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﺭﲪﻪ ﺍﷲ‪)):‬ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﻷﺟﻞ ﺍﻟﻨﺎﺱ ﺷﺮﻙ‬
‫((‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٣٦٥‬‬

‫‪٩٩‬‬
 ‫ﻓﺈﺫﺍ ﳒﺎ ﻣﻦ ﺍﻟﺜﺎﱐ ﻭﻗﻊ ﰲ ﺍﻟﺜﺎﻟﺚ ﻭﻫﻮ‪:‬‬
‫ﲤﲏ ﺭﺅﻳﺔ ﺍﻟﻨﺎﺱ ﻟﻪ ﻭﻫﻮ ﻣﺘﺨﻔﻲ ﰲ ﺃﻋﻤﺎﻟﻪ‪:‬‬
‫ﺇ ﹼﻥ ﺃﺧﻄﺮ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﺮﻳﺎﺀ ﳌﺎ ﻳﻘﻊ ﻣﻦ ﺍﳌﺘﻘﺪ‪‬ﻣﲔ ﰲ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻓﻤﻦ ﺧﺼ‪‬ﻪ ﺍﷲ ﻣﻦ‬
‫ﺍﻟﺴﺎﻟﻜﲔ ﲞﺼﻮﺻﻴﺎﺕ ﻛﺰﻫﺪ ﺃﻭ ﻭﺭﻉ ﺃﻭ ﻛﺮﺍﻣﺎﺕ ﺣﺴ‪‬ﻴﺔ ﺃﻭ ﺭﻭﺣﻴ‪‬ﺔ ﺃﻭ ‪‬ﺣ ﹶﻜﻤ‪‬ـﹰﺎ‬
‫ﻭﻫﺒﻴﺔ ﺃﻭ ﻛﺴﺒﻴﺔ‪ ...‬ﰒ ﺃﺣﺐ ﺑﺒﺎﻃﻨﻪ ﺃﻥ ﻳﻌﺮﻑ ﺍﻟﻨﺎﺱ ﺧﺼﻮﺻﻴﺘﻪ‪ ،‬ﺩ ﹼﻝ ﻋﻠﻰ ﻭﺟﻮﺩ‬
‫ﺭﻳﺎﺋﻪ ﻭﻋﺪﻡ ﺇﺧﻼﺻﻪ‪.‬‬
‫ﻛﺎﻥ ﺃﺣﺪ ﺍﻟﺴﺎﻟﻜﲔ ﺇﺫﺍ ﺳ‪‬ﺌﻞ‪ :‬ﻣﺎﺫﺍ ﳛﺼﻞ ﻟﻜﻢ ﰲ ﺍﻟﻄﺮﻳﻖ؟‬
‫ﻗﺎﻝ‪ :‬ﺍﳉﻮﻉ ﻭﺍﻟﺴﻬﺮ ﻭﺍﻟﺘﻌﺐ‪ ،‬ﻭﻻ ﳛﺪﺙ ﲞﺼﻮﺻﻴﺎﺗﻪ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻬﺮﺟﻮﺭﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻣﻦ ﻋﻼﻣﺎﺕ ﻣﻦ ﺗﻮﻻﻩ ﺍﷲ ﰲ ﺃﺣﻮﺍﻟﻪ ﺃﻥ ﻳﺸﻬﺪ ﺍﻟﺘﻘﺼﲑ ﰲ ﺇﺧﻼﺻﻪ‪ ،‬ﻭﺍﻟﻐﻔﻠﺔ‬
‫ﰲ ﺃﺫﻛﺎﺭﻩ‪ ،‬ﻭﺍﻟﻨﻘﺼﺎﻥ ﰲ ﺻﺪﻗﻪ‪ ،‬ﻭﺍﻟﻔﺘﻮﺭ ﰲ ﳎﺎﻫﺪﺍﺗﻪ‪ ،‬ﻓﺘﻜﻮﻥ ﲨﻴﻊ ﺃﺣﻮﺍﻟﻪ ﻋﻨﺪﻩ‬
‫ﻏﲑ ﻣﺮﺿﻴﺔ‪ ،‬ﻓﻴﺰﺩﺍﺩ ﻓﻘﺮﹰﺍ ﺇﱃ ﺍﷲ ﰲ ﻗﺼﺪﻩ ﻭﺳﲑﻩ((‪.‬‬
‫ﺕ ﺍﲰﻲ‬ ‫ﺭﻭﻱ ﺃ ﹼﻥ ﺍﻣﺮﺃ ﹰﺓ ﻧﺎﺩﺕ ﻣﺎﻟﻚ ﺑﻦ ﺩﻳﻨﺎﺭ‪ :‬ﻳﺎ ﻣﺮﺍﺋﻲ‪ ...‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﻫﺬﻩ‪ ،‬ﻭﺟﺪ ‪‬‬
‫ﺍﻟﺬﻱ ﺃﺿﻠﻪ ﺃﻫﻞ ﺍﻟﺒﺼﺮﺓ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺴﻠﻢ ﻣﻦ ﺍﻟﺮﻳﺎﺀ ﺇﻻ ﺍﻟﻌﺎﺭﻓﻮﻥ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻣﻦ ﺃﺣﺐ ﺍﳋﻔﺎﺀ ﻓﻬﻮ ﻋﺒﺪ ﺍﳋﻔﺎﺀ‪ ،‬ﻭﻣﻦ ﺃﺣﺐ ﺍﻟﻈﻬﻮﺭ‪ ،‬ﻓﻬﻮ ﻋﺒﺪ ﺍﻟﻈﻬﻮﺭ‪،‬‬
‫ﺐ ﺍﷲ ﻛﺎﻧﺎ ﻋﻨﺪﻩ ﺳﻮﺍﺀ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺮﺩ ﻏﲑ ﻣﺎ ﺃﺭﺍﺩ ﺍﷲ ﻓﻬﻮ ﻋﺒﺪ ﺍﷲ‪.‬‬ ‫ﻭﻣﻦ ﺃﺣ ‪‬‬

‫‪١٠٠‬‬
 ‫ﺭﻳﺎﺀ ﺍﻟﻌﺎﺭﻑ ﺧﲑ‪ ‬ﻣﻦ ﺇﺧﻼﺹ ﺍﳌﺮﻳﺪﻳﻦ‪:‬‬
‫ﺇ ﹼﻥ ﺭﻳﺎﺀﻩ ﺧ ‪‬ﲑ ﻣﻦ ﺇﺧﻼﺹ ﺍﳌﺮﻳﺪﻳﻦ‪ ،‬ﻭﺫﻟﻚ ﻟﻮﺟﻮﻩ‪:‬‬
‫ﺃﻭﳍﺎ‪ :‬ﲢﻘﻘﻪ ﰲ ﺍﳌﺸﺎﻫﺪﺓ‪:‬‬
‫ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺼﺎﳊﲔ‪:‬‬
‫ﺻﻠﻴﺖ ﺍﻟﻠﻴﻠﺔ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﺣﺼﻞ ﻣﻌﻲ ﺣﺎﻝ ﻛﺬﺍ ﻭﻛﺬﺍ ﻭﺍﺭﺗﻘﻴﺖ ﻣﻘﺎﻡ ﻛـﺬﺍ‬
‫ﻭﻛﺬﺍ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﻻ ﲣﺸﻰ ﺍﻟﺮﻳﺎﺀ؟ ﻓﻀﺤﻚ ﻭﻗﺎﻝ‪ :‬ﻫﻞ ﺭﺃﻳﺘﻢ ﻣﻦ ﻳﺮﺍﺋـﻲ ﺑﻔﻌـﻞ‬
‫ﻏﲑﻩ؟‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺷﺤﺬﻩ ﳘﺔ ﺇﺧﻮﺍﻧﻪ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺗﻌﺮﻳﻔﻪ ﲟﻘﺎﻣﻪ ﻟﻜﻲ ﻳﻘﺼﺪﻩ ﺍﻟﺴﺎﻟﻜﻮﻥ‪.‬‬
‫ﻟﻜﻦ‪ ...‬ﺇﻳﺎﻙ ﺃﻳﻬﺎ ﺍﳌﺮﻳﺪ ﺃﻥ ﺗﻘﻠﹼﺪ ﺍﻟﻌﺎﺭﻑ ﰲ ﺭﻳﺎﺋﻪ ﻓﺘﻬﻠﻚ‪.‬‬
‫ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﳌﺮﺍﺋﻲ‪:‬‬
‫‪ -١‬ﻧﺸﺎﻃﻪ ﰲ ﺍﳉﻠﻮﺓ ﻭﻛﺴﻠﻪ ﰲ ﺍﳋﻠﻮﺓ‪.‬‬
‫‪ -٢‬ﺇﺗﻘﺎﻧﻪ ﺍﻟﻌﻤﻞ ﰲ ﺍﳉﻠﻮﺓ ﻭﺗﺴﺎﻫﻠﻪ ﰲ ﺍﳋﻠﻮﺓ‪.‬‬
‫‪ -٣‬ﺍﻟﺘﻤﺎﺳﻪ ﺑﻘﻠﺒﻪ ﺗﻮﻗﲑ ﺍﻟﻨﺎﺱ‪.‬‬
‫‪ -٤‬ﻃﻠﺒﻪ ﺑﻘﻠﺒﻪ ﻣﺴﺎﺭﻋﺔ ﺍﻟﻨﺎﺱ ﰲ ﺧﺪﻣﺘﻪ‪.‬‬
‫‪ -٥‬ﺇﺫﺍ ﻗﺼ‪‬ﺮ ﺃﺣﺪ ﰲ ﺣﻘﻪ ﺍﺳﺘﻨﻜﺮﻩ‪.‬‬
‫‪ -٦‬ﺇﺫﺍ ﻭﺟﺪ ﻗﺮﻳﻨﻪ ﹸﻗﺪ‪‬ﻡ ﻋﻠﻴﻪ ﺿﺎﻕ ﺻﺪﺭﻩ‪.‬‬
‫ﺐ ﺃﻥ ﻳ‪‬ﺮﺧ‪‬ﺺ ﻟﻪ ﺍﻟﺴﻌﺮ ﳌﻜﺎﻧﺘﻪ‪ ،‬ﻭﻏﲑ ﺫﻟﻚ ﻛﺜﲑ ﻋﺎﻓﺎﻧﺎ ﺍﷲ‬
‫‪ -٧‬ﺇﺫﺍ ﺍﺷﺘﺮﻯ ﺃﺣ ‪‬‬
‫ﻭﺍﳌﺴﻠﻤﲔ‪.‬‬

‫‪١٠١‬‬
 ‫ﺩﻭﺍﺀ ﺍﻟﺮﻳﺎﺀ‪ :‬ﺇﺧﻔﺎﺀ ﺭﺅﻳﺔ ﺍﳋﻠﻖ ﻭﺍﻟﺘﺤﻘﻖ ﺑﺮﺅﻳﺔ ﺍﳊﻖ‪:‬‬
‫ﻣﻦ ﻋﺮﻑ ﺍﷲ ﺑﻌﻈﻤﺘﻪ ﻭﻗﺪﺭﺗﻪ ﻭﺟﱪﻭﺗﻪ ﻭﻛﻞ ﺃﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ ﺍﳊﺴﲎ ﻋﻠ‪‬ﻢ ﺻﻔﺔ‬
‫ﻧﻔﺴﻪ ﻭﻫﻮﺍ‪‬ﺎ ﻭﺣﻘﺎﺭ‪‬ﺎ ﻭﺣﻘﺎﺭﺓ ﻋﻤﻠﻪ ﰲ ﺟﻨﺐ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻏﺎﺏ ﺷﻬﻮﺩ ﻋﻤﻠﻪ ﰲ‬
‫ﻧﻔﺴﻪ ﻭﺃﻗﺒﻞ ﻋﻠﻰ ﺍﷲ ﻓﻘﲑﹰﺍ ﺗﻘﺒﻠﻪ ﺍﷲ‪ ،‬ﺃﻣ‪‬ﺎ ﻣﻦ ﱂ ﻳﺪﺧﻞ ﺍﻟﺴﻠﻮﻙ ﻭﱂ ﺗ‪‬ﺸﺮﻕ ﺃﻧـﻮﺍﺭ‬
‫ﺍﳌﻌﺮﻓﺔ ﰲ ﻗﻠﺒﻪ ﺍﻏﺘﺮ ﺑﻌﻤﻠﻪ ﻭﻋﻈﹸﻢ ﻋﻨﺪﻩ ﻭﲡﺮ‪‬ﺃ ﻭﻃﺎﻟﺐ ﺭﺑﻪ ﺑﺎﻟﻌﻮﺽ ﻭﺍﻷﺟﺮ‪.‬‬
‫ﻓﺄﺩﺏ ﺍﻟﺴﺎﻟﻚ ﰲ ﺃﻋﻤﺎﻟﻪ ﺃﻥ ﳛﺘﻘﺮﻫﺎ ﻻﺳﺘﻐﺮﺍﻗﻪ ﺑﺸﻬﻮﺩ ﻋﻈﻤﺔ ﺭﺑﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻋﺒﺪ ﺍﷲ ﺍﻟﻘﺮﺷﻲ‪ :‬ﻛﻞ ﻣﻦ ﱂ ﻳﻘﻨﻊ ﰲ ﺃﻓﻌﺎﻟﻪ ﻭﺃﻗﻮﺍﻟﻪ ﺑﺴﻤﻊ ﺍﷲ ﻭﻧﻈﺮﻩ‬
‫ﺩﺧﻞ ﻋﻠﻴﻪ ﺍﻟﺮﻳﺎﺀ ﻻ ﳏﺎﻟﺔ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪ‪‬ﺱ ﺳﺮﻩ‪:‬‬
‫))ﺍﻋﻠﻢ ﺃ ﹼﻥ ﻣﺒﲎ ﺍﻟﻮﱄ ﻋﻠﻰ ﺍﻻﻛﺘﻔﺎﺀ ﺑﺎﷲ ﻭﺍﻟﻘﻨﺎﻋﺔ ﺑﻌﻠﻤﻪ ﻭﺍﻻﻋﺘﻨﺎﺀ ﺑﺸﻬﻮﺩﻩ((‪.‬‬
‫]ﺍﻟﻄﻼﻕ‪(([٣ :‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪z }| { z y x w { :‬‬
‫ﻓﻤﻦ ﺭﺃﻯ ﺍﳊﻖ ﻣ‪‬ﻄﱠﻠﻌﹰﺎ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻪ ﺍﺳﺘﻐﲎ ﺑﺮﺅﻳﺘﻪ ﻋﻦ ﺭﺅﻳﺔ ﺍﳋﻠﻖ‪ ،‬ﻭﻣـﻦ ﺭﺃﻯ‬
‫ﺇﻗﺒﺎﻝ ﺍﳊﻖ ﻋﻠﻴﻪ ﺍﺳﺘﻐﲎ ﺑﻪ ﻋﻦ ﻭﻫﻢ ﺇﻗﺒﺎﻝ ﺍﳋﻠﻖ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻻﺑﻦ ﻋﺒﺎﺱ ‪:‬‬
‫»ﻳﺎ ﻏﻼﻡ ﺍﺣﻔﻆ ﺍﷲ ﳛﻔﻈﻚ‪ ،‬ﺍﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﲡﺎﻫﻚ‪ ،‬ﻭﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳـﺄﻝ‬
‫ﺍﷲ ﻭﺇﺫﺍ ﺍﺳﺘﻌﻨﺖ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌـﻮﻙ‬
‫ﺑﺸﻲﺀ ﱂ ﻳﻨﻔﻌﻮﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻟﻚ‪ ،‬ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀـﺮ‪‬ﻭﻙ‬
‫ﺑﺸﻲﺀ ﱂ ﻳﻀﺮ‪‬ﻭﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ ﺍﷲ ﻋﻠﻴﻚ ﺟﻔﹼـﺖ ﺍﻷﻗـﻼﻡ ﻭﻃﻮﻳـﺖ‬
‫)‪(١‬‬
‫ﺍﻟﺼﺤﻒ«‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٢٦٦٩‬‬

‫‪١٠٢‬‬

‫ﻭﻟﻴﺘﻚ ﺗﺮﺿﻰ ﻭﺍﻷﻧـﺎﻡ ﻏ‪‬ﻀـﺎﺏ‬
‫ﻭﺑﻴﲏ ﻭﺑﲔ ﺍﻟﻌﺎﳌﻴــﻦ ﺧـﺮﺍﺏ‬
‫ﻭﺷﺮﰊ ﻣﻦ ﻣﺎﺀ ﺍﻟﻌ‪‬ـﲔ ﺳـﺮﺍﺏ‬
‫ﻭﻛﻞ ﺍﻟﺬﻱ ﻓﻮﻕ ﺍﻟﺘـﺮﺍﺏ ﺗـﺮﺍﺏ‬
‫ﺭﺣﻢ ﺍﷲ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﻓﻠﻴﺘــﻚ ﲢﻠــﻮ ﻭﺍﳊﻴــﺎﺓ ﻣﺮﻳــﺮﺓ‬
‫ﻭﻟﻴﺖ ﺍﻟﺬﻱ ﺑـﻴﲏ ﻭﺑﻴﻨـﻚ ﻋـﺎﻣﺮ‬
‫ﻭﻟﻴﺖ ﺷـﺮﺍﰊ ﻣـﻦ ﻭﺩﺍﺩﻙ ﺻـﺎﻓﻴﹰﺎ‬
‫ﺇﺫﺍ ﺻﺢ ﻣﻨﻚ ﺍﻟﻮﺻﻞ ﻓﺎﻟﻜﻞ ﻫـﻴ‪‬ﻦ‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺬﺭ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺍﻫﺠﺮﻫﻢ ﰲ ﺍﳋﲑ ﻭﺍﻟﺸﺮ‪ ،‬ﻭﻻ ﺗﻨﻈـﺮ ﺇﻻ ﳌـﻦ‬
‫ﺗﻌﻤﻞ‪ ،‬ﻓﺄﺧﻔﻲ ﻣﺎ ﻧﻔﺤﻚ ﺍﷲ ﻣﻦ ﻋﻄﺎﺀ ﻭﻻ ﺗﺘﺎﺟﺮ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﺈﻧﻚ ﻋﺒﺪ ﺍﷲ ﻻ‬
‫ﻋﺒﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﺇﻳﺎﻙ ﺃﻥ ﺗﻐﺘﺮ ﺑﻨﻈﺮ ﺍﳋﻠﻖ ﻟﻄﺎﻋﺘﻚ ﻓﺈ‪‬ﻢ ﻻ ﻳﻨﻔﻌﻮﻙ‪ ،‬ﺃﱂ ﻳﻜﻒ ﺑﺮﺑﻚ‬
‫ﺃﻧﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ ﺷﻬﻴﺪ؟‬

‫*********‬

‫‪١٠٣‬‬
‫‪ (٣٨‬ﻗﻠّﻤﺎ ﺗﻜﻮﻥ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺇﻻّ ﺑﻐﺘﺔً ﻟﺌَﻼ‪ ‬ﻳﺪ‪‬ﻋﻴﻬﺎ ﺍﻟﻌﺒﺎﺩ ﺑﻮﺟﻮﺩ ﺍﻻﺳﺘﻌﺪﺍﺩ‪،‬‬

‫ﺇ�َﻤﺎ ﺃﻭﺭﺩ ﻋﻠﻴﻚ ﺍﻟﻮﺍﺭﺩ ﻟﺘَﻜﻮﻥ ﺑﻪ ﻋﻠﻴﻪ ﻭﺍﺭﺩﺍً‪ ،‬ﺃﻭﺭﺩ ﻋﻠﻴﻚ ﺍﻟﻮﺍﺭﺩ ﻟﻴﺴﺘﻠّﻤﻚ ﻣ‪‬ﻦ ﻳﺪ‬

‫ﺍﻷﻏﻴﺎﺭ ﻭﻟﻴﺤﺮ‪‬ﺭﻙ ﻣ‪‬ﻦ ﺭﻕّ ﺍﻵﺛﺎﺭ‪ ،‬ﺃﻭﺭﺩ ﻋﻠﻴﻚ ﺍﻟﻮﺍﺭﺩ ﻟﻴﺨﺮﺟﻚ ﻣ‪‬ـﻦ ﺳـﺠﻦ ﻭﺟـﻮﺩﻙ‬

‫ﺇﱃ ﻓﻀﺎﺀ ﺷﻬﻮﺩﻙ‪.‬‬

‫ﺍﻟﻮﺍﺭﺩ‪ :‬ﻧﻮ ‪‬ﺭ ﺇﳍﻲ‪ ‬ﻳﻘﺬﻓﻪ ﺍﷲ ﰲ ﻗﻠﺐ ﺍﳌﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻣﻦ ﻋﺒﺎﺩﻩ‪.‬‬
‫ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺑﺎﻟﺴﺎﻟﻚ ﺃﻥ ﻳﺘﻮﱃ ﺍﷲ ﺗﻌﺎﱃ ﺗﺮﺑﻴﺘﻪ ﻭﺗﺴﻠﻴﻜﻪ‪ ،‬ﻭﻣﻦ ﲨﻠﺔ ﺗﺮﺑﻴﺔ ﺍﷲ‬
‫ﻟﻌﺒﺪﻩ ﺍﳌﺆﻣﻦ ﺍﻟﺼﺎﺩﻕ ﺍﻟﻜﺜﲑ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﺃﻥ ﳛﻤﻴﻪ ﻣﻦ ﺍﻟﻮﻗﻮﻉ ﺑﺎﻟﻌ‪‬ﺠﺐ‪ ،‬ﻟﺌﻼ ﳛﺒﻂ‬
‫ﻋﻤﻠﻪ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺗﻮﺟﻪ ﺍﻟﻌﺒﺪ ﺇﻟﻴﻪ ﻟﻴﻔﺎﺽ ﺍﻟﻨﻮﺭ ﻋﻠﻰ ﻗﻠﺒﻪ ﻣﻨﻌﻪ ﺫﻟﻚ ﻓﻴﺸﻬﺪ ﺗﻘﺼﲑﻩ‪،‬‬
‫ﻭﺇﺫﺍ ﻣﺎ ﻧﺴﻲ ﺍﳌﺮﻳﺪ ﺃﺛﻨﺎﺀ ﺗﻮﺟﻬﻪ ﺇﻓﺎﺿﺔ ﺍﻷﻧﻮﺍﺭ ﻭﺍﺷﺘﻐﻞ ﺑـﺬﻛﺮ ﺍﷲ ﺩﻭﻥ ﺳـﻮﺍﻩ‬
‫ﺃﻓﺎﺽ ﻋﻠﻴﻪ ﺍﻟﻨﻮﺭ ﻓﺠﺄﺓ‪ ،‬ﻓﻴﺸﻬﺪ ﻗﻠﺐ ﺍﳌﺮﻳﺪ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﳏﺾ ﻓﻀﻠﻪ ﺗﻌﺎﱃ‪ ،‬ﻭﻛﺜ ‪‬ﲑ‬
‫ﻣﻦ ﺍﻟﺴﺎﻟﻜﲔ ﻣﻦ ﻳ‪‬ﻔﺘﺢ ﻟﻪ ﺑﻌﺪ ﺟﻠﺴﺔ ﺍﻟﺬﻛﺮ ﺣﻴﻨﻤﺎ ﻳﺴﺘﻠﻘﻲ ﻋﻠﻰ ﻓﺮﺍﺷﻪ! ﻓﻴﻘﻮﻝ‪:‬‬
‫ﺫﻛﺮﺕ ﺍﷲ ﺳﺎﻋﺘﲔ ﻓﻠﻢ ﻳﻔﺘﺢ ﱄ‪ ،‬ﻭﺍﻵﻥ ﻳﻔﺘﺢ ﱄ ﻭﺃﻧﺎ ﺃﻃﻠﺐ ﺍﻟﻨﻮﻡ! ﺇﺫﹰﺍ ﺍﻷﻣﺮ ﻛﻠﻪ‬
‫ﳏﺾ ﻓﻀ ﹴﻞ ﺇﳍ ‪‬ﻲ‪ ،‬ﻓﻴﻔﺘﻘﺮ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻫﻮ ﺍﳌﻄﻠﻮﺏ‪.‬‬
‫ﺇﻥ ﻣﺒﲎ ﺍﻟﺴﻠﻮﻙ ﻋﻠﻰ ﺍﻷﻭﺭﺍﺩ ﻻﺳﺘﺠﻼﺏ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺑﻔﻀﻞ ﺍﷲ‪ ،‬ﻓﻤﻦ ﻻ ﻭﺭﺩ ﻟﻪ‬
‫ﻻ ﻭﺍﺭﺩ ﻟﻪ‪ ،‬ﻟﻜﻦ ﻻ ﻳﻐﺘﺮ ﺍﳌﺮﻳﺪ ﻓﺈﻥ ﺍﺷﺘﻐﺎﻟﻪ ﺑﺎﻟﺬﻛﺮ ﻟﻴﺲ ﺑﻨﺸﺎﻃﻪ ﻭﺍﺟﺘﻬﺎﺩﻩ ﻭﺇﳕﺎ‬
‫ﷲ ﺍﻟﻌﺒـ ‪‬ﺪ ﺫﻛـﺮﻩ ﺍﻟﻌﺒـ ‪‬ﺪ‪،‬‬
‫ﻫﻮ ﻧﺘﻴﺠﺔ ﺗﻮﺟﻪ ﺍﳊﻀﺮﺓ ﺍﻹﳍﻴﺔ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﺫﻛﺮ ﺍ ُ‬
‫ﻓﻴﺬﻛﺮﻩ ﺍﷲ ﺑﻌﻄﺎﺋﻪ‪ ،‬ﻓﺬﻛﺮ ﺍﻟﻌﺒﺪ ﺑﲔ ﺫﻛﺮﻳﻦ‪ ،‬ﺍﻷﻭﻝ‪ :‬ﺍﻟﺘﻮﻓﻴﻖ ﺍﻹﳍـﻲ ﻟﻠـﺬﻛﺮ‪،‬‬
‫ﻭﺍﻟﺜﺎﱐ‪ :‬ﻭﺍﺭﺩﺍﺕ ﺍﻟﺬﻛﺮ‪.‬‬

‫‪١٠٤‬‬
 ‫ﺩﺭﺟﺎﺕ ﺍﻟﻮﺍﺭﺩ‪:‬‬
‫‪ -١‬ﻭﺍﺭﺩ ﺍﻟﻄﺎﻟﺒﲔ‪ :‬ﻭﻫﻮ ﻧﻮﺭ ﻳﻮﻗﻆ ﺍﻟﻘﻠﺐ ﻭﻳﺪﻓﻌﻪ ﻟﻠﻄﺮﻳﻖ‪ ،‬ﻭﺳـﺒﺒﻪ ﳏـﺾ‬
‫ﺍﻟﻔﻀﻞ ﺍﻹﳍﻲ ‪.‬‬
‫‪ -٢‬ﻭﺍﺭﺩ ﺍﻟﺴﺎﻟﻜﲔ‪ :‬ﻭﻫﻮ ﻧﻮﺭ ﳝﻸ ﺍﻟﻘﻠﺐ ﺣ‪‬ﺒﹰﺎ ﻳﺪﻓﻊ ﺍﳌﺮﻳﺪ ﻟﻜﺜﺮﺓ ﺫﻛﺮﻩ‪.‬‬
‫‪ -٣‬ﻭﺍﺭﺩ ﺍﻟﻮﺍﺻﻠﲔ‪ :‬ﻭﻫﻮ ﻧﻮﺭ ﳝﻸ ﺍﻟﻘﻠﺐ ﻳﻘﻴﻨﹰﺎ ﻳﺴﺘﻮﱄ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﻓﻼ ﻳﺴـﻊ‬
‫ﻏﲑ ﺭﺑ‪‬ﻪ‪.‬‬
‫‪ -٤‬ﻭﺍﺭﺩ ﺍﻟﻌﺎﺭﻓﲔ‪ :‬ﻭﻫﻮ ﻧﻮﺭ ﳝﻸ ﺍﻟﻘﻠﺐ ﻗﻮﺓ ﻋﻠﻰ ﺗﺮﺑﻴـﺔ ﻭﺗﻐﺬﻳـﺔ ﻗﻠـﻮﺏ‬
‫ﺍﻟﺴﺎﻟﻜﲔ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﺇ ﹼﻥ ﻣﺎ ﺃﻧﺖ ﻓﻴﻪ ﻣﻦ ﺍﳋﲑ ﻣﺎ ﻫﻮ ﺇ ﹼﻻ ﺑﺴﺒﺐ ﳏـﺾ ﻓﻀـﻠﻪ‬
‫ﻋﻠﻴﻚ‪ ،‬ﻓﻬﻮ ﺍﻟﺬﻱ ﺣﺒﺐ ﺇﻟﻴﻚ ﺍﻟﻄﺮﻳﻖ ﻓﺬﻛﺮﺗﻪ ﻓﺬﻛﺮﻙ ﺑﻌﻄﺎﺋﻪ‪ ،‬ﻓﺼﺎﺭ ﺫﻛﺮﻙ ﺑﲔ‬
‫ﺫﻛﺮﻳﻦ ﻓﺄﻧﺖ ﺍﳌﻐﻤﻮﺭ ﺑﻔﻀﻠﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ‪ ،‬ﻓﺈﻳ‪‬ﺎﻙ ﺃﻳﻬـﺎ ﺍﻟﺴـﺎﻟﻚ ﺃﻥ ﺗﻐﺘـﺮ‬
‫ﺺ ‪‬ﺎ ﻣﻦ ﻳﺸﺎﺀ‪.‬‬
‫ﺑﺄﺣﻮﺍﻟﻚ‪ ،‬ﻓﻤﺎ ﻫﻲ ﺑﺎﻻﻛﺘﺴﺎﺏ ﺇﳕﺎ ﻫﻲ ﻣﻦ ﺍﻟﻜﺮﱘ ﺍﻟﻮﻫ‪‬ﺎﺏ ﳜﺘ ‪‬‬

‫‪ ‬‬
‫*********‬
‫‪‬‬

‫‪‬‬

‫‪١٠٥‬‬
‫‪ (٣٩‬ﻣﺘﻰ ﻭﺭﺩﺕ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺇﻟﻴﻚ ﻫﺪﻣﺖ ﺍﻟﻌﻮﺍﺋﺪﹶ ﻋﻠﻴﻚ‪Å Ä Ã { :‬‬

‫‪ z È Ç Æ‬ﺍﻟــﻮﺍﺭﺩ‪ ‬ﻳــﺄﺗﻲ ﻣــﻦ ﺣﻀــﺮﺓ ﻗﻬــﺎﺭٍ ﻷﺟــﻞ ﺫﻟــﻚ ﻻ ﻳﺼــﺎﺩﻣﻪ‬

‫ﺷﻲﺀ‪ ‬ﺇﻻ ﺩﻓﻌﻪ‪zj i h g f e d c b {:‬‬

‫ﻭﺍﻟﻨﻔﺤﺔ ﻋﻄﺎ ٌﺀ ﺇﳍ ‪‬ﻲ ﻭﺇﻣﺪﺍﺩ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ‪.‬‬
‫ﻂ ﺍﻟﻨﻔﺤﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ‪:‬‬
‫ﻭﻣﻦ ﺧﺼﺎﺋﺺ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻖ ﺃ ﹾﻥ ﺟﻌﻞ ﺍﷲ ﻗﻠﻮ‪‬ﻢ ﳏ ﹼ‬
‫ﻋﻦ ﳏﻤﺪ ﺑﻦ ﺳﻠﻤﺔ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺇﻥ ﻟﺮﺑﻜﻢ ﰲ ﺃﻳﺎﻡ ﺩﻫﺮﻛﻢ ﻧﻔﺤﺎﺕ ﻓﺘﻌﺮﺿﻮﺍ ﳍﺎ‪ ،‬ﻟﻌ ﹼﻞ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﺼـﻴﺒﻪ‬
‫ﻣﻨﻬﺎ ﻧﻔﺤﺔ ﻻ ﻳﺸﻘﻰ ﺑﻌﺪﻫﺎ ﺃﺑﺪﹰﺍ« )‪.(١‬‬
‫ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﲞﺼﻮﺻﻴﺔ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻖ ﺑﺎﻟﻨﻔﺤﺎﺕ‪ ،‬ﺇﻻ ﻷ‪‬ـﻢ ﻋﺮﻓـﻮﺍ ﻛﻴـﻒ‬
‫ﻳﺴﺘﺠﻠﺒﻮﻫﺎ‪ ،‬ﻭﺇﻻ ﻓﻬﻲ ﻋﺎ ‪‬ﻣ ﹲﺔ ﻟﻜﻞ ﻣﻦ ﻃﻠﺒﻬﺎ‪ ،‬ﻭﲢﺘﺎﺝ ﻣﻦ ﺍﻟﻄﺎﻟﺐ ﺷﺮﻃﲔ‪:‬‬
‫ﺷﺮﻃﺎ ﺟﻮﺍﻟﺐ ﺍﻟﻨﻔﺤﺎﺕ‪:‬‬
‫‪ -١‬ﺻﻔﺎﺀ ﺍﻟﻘﻠﺐ‪.‬‬
‫‪ -٢‬ﺻﺪﻕ ﺍﻟﺘﻮﺟ‪‬ﻪ‪.‬‬
‫ﺃﺷﻜﺎﻝ ﺍﻟﻨﻔﺤﺎﺕ‪:‬‬
‫ﺕ ﺳﻠﻮﻛ‪‬ﻴ ﹲﺔ ﺗﺰﻛﻮ‪‬ﻳ ﹲﺔ‪:‬‬
‫‪ -١‬ﻧﻔﺤﺎ ‪‬‬
‫ﺐ‬
‫ﻭﻫﻲ ﻟﺘﺰﻛﻴﺔ ﻗﻠﺐ ﺍﳌﺮﻳﺪ ﻭﺗﺮﻗﻴﺘﻪ ﻣﻦ ﺣﺎ ﹴﻝ ﺇﱃ ﺣﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﺃﺻﺎﺑﺖ ﺍﻟﻨﻔﺤ ﹸﺔ ﺍﻟﻘﻠ ‪‬‬
‫ﺐ ﻓﲏ ﻭﺻﺎﺭ ﻓﻘﺮﹰﺍ‪،‬‬ ‫ﺺ ﻭﺍﺳﺘﺒﺪﻝ ﺑﺎﻟﻜﻤﺎﻝ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻓﻴﻪ ﺑﻘﻴﺔ ﻋﺠ ﹴ‬ ‫ﺧﺮﺝ ﻣﻨﻪ ﺍﻟﻨﻘ ‪‬‬
‫ﻭﻣﻦ ﻛﺎﻥ ﻓﻴﻪ ﺑﻘﻴﺔ ﻛ ﹴﱪ ﻓﲏ ﻭﺻﺎﺭ ﺗﻮﺍﺿﻌﹰﺎ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﻓﻴﻪ ﺑﻘﻴﺔ ﻋ ﹴﺰ ﻓﲏ ﻭﺻﺎﺭ‬

‫)‪ (١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ) ‪ (١٧٧١٣‬ﻭﻋﺰﺍﻩ ﺍﳍﻴﺜﻤﻲ ﺇﱃ ﺍﻟﻄﱪﺍﱐ‪.‬‬

‫‪١٠٦‬‬
 ‫ﺽ ﳍﺎ ﺑﺎﳌﻮﺍﺳﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﺫ ﹰﻻ‪ ..‬ﻭﻳﻨﺎﻝ ﺗﻠﻚ ﺍﻟﻨﻔﺤﺎﺕ ﻛﻞﱡ ﻣﺘﻌﺮ ﹴ‬
‫{ ‪] z Z Y X W‬ﺍﻟﺘﻮﺑﺔ‪.[١١٨ :‬‬
‫ﺕ ﻋﻄﺮ‪‬ﻳ ‪‬ﺔ‪:‬‬
‫ﺕ ﻫﺒﺎ ‪‬‬‫‪ -٢‬ﻧﻔﺤﺎ ‪‬‬
‫ﺐ‬
‫ﻭﻫﻲ ﻣﻜﺎﻓﺄﺓ ﻟﻘﻠﻮﺏ ﺍﻟﺴﺎﻟﻜﲔ ﻭﺗﺮﻓﻴﻬﹰﺎ ﳍﻢ‪ ،‬ﻓﺈﺫﺍ ﺃﺻـﺎﺑﺖ ﺍﻟﻨﻔﺤـ ﹸﺔ ﺍﻟﻘﻠـ ‪‬‬
‫ﺽ ﳍﺎ ﻭﻫﻮ‬
‫ﺍﺳﺘﻐﺮﻕ ﰲ ﳏﺒﻮﺑﻪ ﺃﹸﻧﺴﹰﺎ ﻭﻟ ﹼﺬ ﹰﺓ ﻭﺣﺒﻮﺭﹰﺍ‪ ،‬ﻭﻳﻨﺎﻝ ﺗﻠﻚ ﺍﻟﻨﻔﺤﺎﺕ ﻛﻞﱡ ﻣﺘﻌﺮ ﹴ‬
‫ﻕ ﻋﻠـﻰ ﻋـﻼﹼﻡ‬ ‫ﻋﻠﻰ ﺃ ﹼﰎ ﺍﺳﺘﻌﺪﺍﺩ ﻭﻗﺪ ﲣﻠﹼﻰ ﻋﻦ ﺍﻟﻨﻘﺎﺋﺺ ﻭﺍﻟﻌﻴﻮﺏ ﻭﺃﻗﺒﻞ ﺑﺼﺪ ﹴ‬
‫ﺍﻟﻐﻴﻮﺏ‪ ،‬ﻭﻗﺪ ‪‬ﻳﺤﺮﻡ ﺍﳌﺮﻳﺪ ﻣﻨﻬﺎ ﺍﻣﺘﺤﺎﻧﹰﺎ ﻭﺍﺧﺘﺒﺎﺭﺍ ًﻟﻪ ﻣﻦ ﺍﷲ ‪.‬‬
‫ﺕ ‪‬ﺣ ﹶﻜ ﹴﻢ ﻭﺣ‪‬ﺠ ﹴﺞ ﺩﻋﻮ‪‬ﻳ ِ‪‬ﺔ‪:‬‬
‫‪ -٣‬ﻧﻔﺤﺎ ‪‬‬
‫ﻭﻫﻲ ﻹﻣﺪﺍﺩ ﺍﻟﺪﺍﻋﻲ ﺍﻟﺮﺑ‪‬ﺎﱐ ﺑﺎﳊﹸﺠﺞ ﺍﻟﺒﻴ‪‬ﻨﺔ ﻟﻴﺪﻓﻊ ‪‬ﺎ ﺃﺑﺎﻃﻴﻞ ﺍﻟﻜﻔﺮ ﻓﻴﺪﻣﻐﻪ ﻋﻠﻰ‬
‫ﺭﺃﺳﻪ ﻓﻼ ﺗﻘﻮﻡ ﻟﻪ ﺑﻌ ‪‬ﺪ ﻗﺎﺋﻤﺔ‪ ،‬ﺍﻧﻈﺮ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z R QP O N M‬ﺍﻷﻧﻌﺎﻡ‪.[٨٣ :‬‬
‫ﻭﻛﺬﻟﻚ ﺇﻣﺪﺍﺩ ﺍﷲ ﻟﺬﻟﻚ ﺍﻟﺪﺍﻋﻲ ﺍﳌﹸﺤﺮ‪‬ﺝ ﻟﻴﺘﺨﻠﹼﺺ‪ ،‬ﻭﻳﻨﺎﻝ ﺗﻠﻚ ﺍﻟﻨﻔﺤﺎﺕ ﻛـ ﱠﻞ‬
‫ﺹ ﻟﻴ‪‬ﺪﺍﻓﻊ ﻋﻦ ﺍﻹﺳﻼﻡ‪.‬‬
‫ﻕ ﻭﺇﺧﻼ ﹴ‬ ‫ﻗﺎﺋ ﹴﻢ ﷲ ﺑﺎﻟﺪﻋﻮﺓ ﺑﺼﺪ ﹴ‬
‫ﺕ ﺗﺴﻠﻴﻜﻴ ﹲﺔ ﺗﺮﺑﻮ‪‬ﻳ ﹲﺔ‪:‬‬
‫‪ -٤‬ﻧﻔﺤﺎ ‪‬‬
‫ﻭﻫﻲ ﻹﻣﺪﺍﺩ ﺍﳌﹸﺮﺑ‪‬ﻲ ﺍﳌﹸﺮﺷﺪ ﺍﻟﻜﺎﻣﻞ ﰲ ﺗﺴﻠﻴﻚ ﺇﺧﻮﺍﻧﻪ ﻭﲣﻠﻴﺼﻬﻢ ﻣﻦ ﻧﻘﺎﺋﺼﻬﻢ‬
‫ﻭﻋﻴﻮ‪‬ﻢ‪ ،‬ﻣﻨﻬﺎ ﺍﳊ‪‬ﻜﻢ ﺍﻟﻌﻄﺎﺋﻴ‪‬ﺔ ﻭﻣﻜﺘﻮﺑﺎﺕ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑ‪‬ﺎﱐ ﻭﻏﲑﻫـﺎ ﻣـﻦ ﺣﻜـﻢ‬
‫ﺏ ﻣﺄﺫﻭﻥ‪.‬‬ ‫ﺍﳌﺮﺷﺪﻳﻦ ﻹﺧﻮﺍ‪‬ﻢ‪ ،‬ﻳﻨﺎﻝ ﻫﺬﻩ ﺍﻟﻨﻔﺤﺎﺕ ﻛﻞﱡ ﻣﺮ ‪‬‬
‫ﻣﻮﺍﻃﻦ ﺍﻟﻨﻔﺤﺎﺕ‪:‬‬
‫‪ -١‬ﺇﺣﻴﺎﺀ ﺍﳌﻮﺍﺳﻢ‪ :‬ﻟﻴﻠﺔ ﻭﻳﻮﻡ ﻋﺮﻓﺎﺕ‪ -‬ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪ -‬ﻟﻴﺎﱄ ﺍﻟﻌﺸﺮ ﺍﻷﺧـﲑ‬
‫ﻣﻦ ﺭﻣﻀﺎﻥ‪ -‬ﻟﻴﺎﱄ ﻭﺃﻳﺎﻡ ﻋﺸﺮ ﺫﻱ ﺍﳊﺠﺔ‪ -‬ﻟﻴﻠﺔ ﺍﻟﻨﺼﻒ ﻣﻦ ﺷﻌﺒﺎﻥ‪...‬‬

‫‪١٠٧‬‬
 ‫‪ -٢‬ﳎﺎﻟﺲ ﺍﻷﺫﻛﺎﺭ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺇ ﹼﻥ ﷲ ﺳﻴﺎﺭﺓ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻳﻄﻠﺒﻮﻥ ‪‬ﺣﻠﻖ ﺍﻟﺬﻛﺮ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﻮﺍ ﻋﻠﻴﻬﻢ ﻭﺣﻔﹼـﻮﺍ‬
‫ﺏ ﺍﻟﻌﺰﺓ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺭﺑﻨـﺎ‬
‫‪‬ﻢ‪ ،‬ﰒ ﺑﻌﺜﻮﺍ ﺭﺍﺋﺪﻫﻢ ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺭ ‪‬‬
‫ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﻋﺒﺎﺩ ﻣﻦ ﻋﺒﺎﺩﻙ ﻳﻌ ﹼﻈﻤﻮﻥ ﺁﻻﺀﻙ‪ ،‬ﻭﻳﺘﻠﻮﻥ ﻛﺘﺎﺑﻚ‪ ،‬ﻭﻳﺼﻠﻮﻥ ﻋﻠـﻰ‬
‫ﻧﺒﻴﻚ ﳏﻤﺪ‪ ،‬ﻭﻳﺴﺄﻟﻮﻧﻚ ﻵﺧﺮ‪‬ﻢ ﻭﺩﻧﻴﺎﻫﻢ‪ ،‬ﻓﻴﻘﻮﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ :‬ﻏﺸ‪‬ـﻮﻫﻢ‬
‫ﺭﲪﱵ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻳﺎ ﺭﺏ ﺇ ﹼﻥ ﻓﻴﻬﻢ ﻓﻼﻧﹰﺎ ﺍﳋ ﹼﻄﺎﺀ ﺇﳕﺎ ﺍﻋﺘﻨﻘﻬﻢ ﺍﻋﺘﻨﺎﻗـﹰﺎ! ﻓﻴﻘـﻮﻝ‬
‫ﺸﻮﻫﻢ ﺭﲪﱵ ﻓﻬﻢ ﺍﳉﻠﺴﺎﺀ ﻻ ﻳﺸﻘﻰ ‪‬ﻢ ﺟﻠﻴﺴﻬﻢ«)‪.(١‬‬
‫ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ :‬ﻏ ‪‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻛﺎﻥ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻗﺪﺱ ﺳﺮ‪‬ﻩ ﻳﻘﻮﻝ‪:‬‬
‫))ﻓﻜﻴﻒ ﺣﺒﻴﺒﻬﻢ؟! ﻛﻴﻒ ﻋﺎﺷﻘﻬﻢ؟!‬
‫((‬

‫‪ -٣‬ﳎﺎﻟﺴﺔ ﺍﻟﻌﺎﺭﻓﲔ‪:‬‬
‫ﻋﻦ ﺣﻨﻈﻠﺔ ﺑﻦ ﻋﺎﻣﺮ ‪ ‬ﻗﺎﻝ‪ :‬ﻟﻘﻴﲏ ﺃﺑﻮ ﺑﻜﺮ ‪ ‬ﻓﻘﺎﻝ‪ :‬ﻛﻴﻒ ﺃﻧﺖ ﻳﺎ ﺣﻨﻈﻠﺔ؟‬
‫ﻗﻠﺖ‪ :‬ﻧﺎﻓﻖ ﺣﻨﻈﻠﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻣﺎ ﺗﻘﻮﻝ؟ ﻗﻠﺖ‪ :‬ﻧﻜﻮﻥ ﻋﻨﺪ ﺭﺳﻮﻝ ﺍﷲ ‪‬‬
‫ﻳﺬﻛﺮﻧﺎ ﺑﺎﻟﻨﺎﺭ ﻭﺍﳉﻨﺔ‪ ،‬ﺣﱴ ﻛﺄﻧﺎ ﺭﺃﻱ ﻋﲔ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺟﻨﺎ ﻣﻦ ﻋﻨﺪ ﺭﺳـﻮﻝ ﺍﷲ ‪‬‬
‫ﻋﺎﻓﺴﻨﺎ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﻀﻴﻌﺎﺕ‪ ،‬ﻓﻨﺴﻴﻨﺎ ﻛﺜﲑﹰﺍ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ‪ :‬ﻓﻮﺍﷲ ﺇﻧﺎ ﻟﻨﻠﻘﻰ‬
‫ﻣﺜﻞ ﻫﺬﺍ‪ ،‬ﻓﺎﻧﻄﻠﻘﺖ ﺃﻧﺎ ﻭﺃﺑﻮ ﺑﻜﺮ‪ ،‬ﺣﱴ ﺩﺧﻠﻨﺎ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﻠﺖ‪ :‬ﻧـﺎﻓﻖ‬
‫ﺣﻨﻈﻠﺔ ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻓﻘﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﻭﻣﺎ ﺫﺍﻙ؟« ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳـﻮﻝ ﺍﷲ‬
‫ﻧﻜﻮﻥ ﻋﻨﺪﻙ ﺗﺬﻛﺮﻧﺎ ﺑﺎﻟﻨﺎﺭ ﻭﺍﳉﻨﺔ‪ ،‬ﺣﱴ ﻛﺄﻧﺎ ﺭﺃﻱ ﻋﲔ‪ ،‬ﻓﺈﺫﺍ ﺧﺮﺟﻨﺎ ﻣﻦ ﻋﻨـﺪﻙ‬
‫ﻋﺎﻓﺴﻨﺎ ﺍﻷﺯﻭﺍﺝ ﻭﺍﻷﻭﻻﺩ ﻭﺍﻟﻀﻴﻌﺎﺕ‪ ،‬ﻓﻨﺴﻴﻨﺎ ﻛﺜﲑﹰﺍ‪ ،‬ﻓﻘﺎﻝ ‪» :‬ﻭﺍﻟﺬﻱ ﻧﻔﺴـﻲ‬

‫)‪ (١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ)‪ ،(١٦٧٦٩‬ﻭﻋﺰﺍﻩ ﺍﳍﻴﺜﻤﻲ ﺇﱃ ﺍﻟﺒ ‪‬ﺰﺍﺭ‪.‬‬

‫‪١٠٨‬‬
‫ﺑﻴﺪﻩ ﺇﻧﻜﻢ ﻟﻮ ﺗﺪﻭﻣﻮﻥ ﻋﻠﻰ ﻣﺎ ﺗﻜﻮﻧﻮﻥ ﻋﻨﺪﻱ ﻭﰲ ﺍﻟﺬﻛﺮ‪ ،‬ﻟﺼﺎﻓﺤﺘﻜﻢ ﺍﳌﻼﺋﻜﺔ‬
‫ﻋﻠﻰ ﻓﺮﺷﻜﻢ ﻭﰲ ﻃﺮﻗﻜﻢ‪ ،‬ﻭﻟﻜﻦ ﻳﺎ ﺣﻨﻈﻠﺔ ﺳﺎﻋﺔ ﻭﺳﺎﻋﺔ«)‪.(١‬‬
‫‪ -٤‬ﺍﻟﻮﻗﻮﻑ ﺍﻟﻘﻠﱯ ﻭﻫﻮ ﻋﻨﺪ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ‪:‬‬
‫ﱯ ﻛﻨﺎﻳ ﹲﺔ ﻋﻦ ﺍﳊﻀﻮﺭ ﻣﻊ ﺍﳊ ‪‬ﻖ ﺗﻌﺎﱃ ﻋﻠﻰ ﻭﺟ ‪‬ﻪ ﻻ ﻳﻜـﻮﻥ ﻣﻌـﻪ‬ ‫ﻑ ﺍﻟﻘﻠ ‪‬‬
‫ﺍﻟﻮﻗﻮ ‪‬‬
‫ﻁ ﻻﺯ ‪‬ﻡ ﰲ ﺍﻟﺬﹼﻛﺮ ﻭﻳﺴﻤﻰ ﺑﺎﳊﻀﻮﺭ ﻭﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﻮﺻﻞ‬ ‫ﺕ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﻫﻮ ﺷﺮ ﹲ‬ ‫ﺍﻟﺘﻔﺎ ‪‬‬
‫]ﺍﳊﺞ‪.[٣٦:‬‬ ‫ﻭﺍﻟﻮﺟﻮﺩ‪ ...‬ﻗﺎﻝ ﺗﻌﺎﱃ‪z ® ¬ « ª © { :‬‬
‫ﺍﳌﻌ‪‬ﺘﺮ‪ :‬ﺍﺳﻢ ﺍﻟﻔﺎﻋﻞ ﻣﻦ ﺍﻋﺘ ‪‬ﺮ ﺇﺫﺍ ﺗﻌﺮﺽ ﻟﻠﻌﻄﺎﺀ ﺩﻭﻥ ﺳﺆﺍﻝ‪ ،‬ﻭﻫـﻮ ﺃ ﹾﻥ ﳛﻀـﺮ‬
‫ﺉ ﺍﻟﻔﻴ‪‬ـﺎﺽ‪،‬‬
‫ﺍﻟﻌﻄﺎﺀ ﻭﻳﻨﻈﺮ ﺇﱃ ﺍﳌﻌﻄﻲ ﺑﺪﻭﻥ ﺳﺆﺍﻝ‪ ،‬ﻳﻌﲏ ﺍﻧﺘﻈﺎﺭ ﺍﻟﻔﻴﺾ ﻣﻦ ﺍﳌﹸﺒ ‪‬ﺪ ﹺ‬
‫ﻭﻻ ﻳﻔﻴﺪ ﺍﻟﺬﹼﻛﺮ ﺑﻼ ﺗﺒﺘ‪‬ﻞ‪ ،‬ﺇﺫﹰﺍ ﻫﻮ ﺭﻭﺡ ﺍﻟ ﹼﺬﻛﺮ‪.‬‬
‫‪ -٥‬ﺯﻳﺎﺭﺓ ﺍﳊﺮﻣﲔ ﺑﺎﻷﺩﺏ‪:‬‬
‫ﻓﺈ ﹼﻥ ﷲ ‪ ‬ﺃﻣﺎﻛﻦ ﺍﺧﺘﺼ‪‬ﻬﺎ‪ ،‬ﻓﻤ‪‬ﻦ ﺷ ‪‬ﺪ ﺍﻟﺮﺣﺎﻝ ﺇﻟﻴﻬﺎ ﺗﻌﺒﺪﹰﺍ ﺃﻛﺮﻣﻪ ﺍﷲ ﻓﻴﻬﺎ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﺳﺄﻟﺖ ﻣﺮ ﹰﺓ ﺍﻟﺸﻴﺦ ﻧﺼﻮﺡ ﺍﳊﻤﺼﻲ ﻋﻦ ﺃﺣﻮﺍﻝ ﺭﺣﻠﺔ ﺍﳊﺠﺎﺯ ﻓﻘـﺎﻝ‪:‬‬
‫ﻕ ﺍﳊﺠﺎﺏ‪ ..‬ﻭﻃﺎﺏ ﺍﻟﺸﺮﺍﺏ‪ ...‬ﺑﻐﲑ ﻛﻼﻡ‪...‬‬
‫((‬ ‫))ﻭ ‪‬ﺭ ‪‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺗﻌﺮ‪‬ﺽ ﻟﻨﻔﺤﺎﺕ ﺍﷲ ﻭﺧﺬ ﻣﻦ ﲝﺮ ﺍﻟﻐﻴﺐ ﻣﺎ ﻻ ﳝﻜﻨﻚ ﲢﺼـﻴﻠﻪ‬
‫ﺑﺎﻻﻛﺘﺴﺎﺏ ﻭﻟﻮ ﲟﻼﻳﲔ ﺍﻟﺴﻨﲔ‪.‬‬

‫)‪ (١‬ﺻﺤﻴﺢ ﻣﺴﻠﻢ )‪.(٥٠٤٣‬‬

‫‪١٠٩‬‬
‫‪ (٤٠‬ﻻ ﺗــﺰﻛﲔ‪ ‬ﻭﺍﺭﺩﺍً ﻻ ﺗﻌﻠـﻢ‪ ‬ﲦﺮﹶﺗَـﻪ‪ ،‬ﻓﻠــﻴﺲﹶ ﺍﳌــﺮﺍﺩ‪ ‬ﻣــﻦ ﺍﻟﺴــﺤﺎﺑﺔ‪ ‬ﺍﻹﻣﻄــﺎﺭ‪ ‬ﻭﺇ�ّﻤــﺎ‬

‫ﺍﳌﺮﺍﺩ‪ ‬ﻣﻨﻬﺎ ﻭ‪‬ﺟﻮﺩ‪ ‬ﺍﻹﲦﺎﺭِ‪ ،‬ﻭﻻ ﺗﻴﺄﺱ‪ ‬ﻣﻦ ﻗَﺒﻮﻝِ ﻋﹶﻤﹶﻞٍ ﱂْ ﲡﺪ‪ ‬ﻓﻴﻪ ﻭ‪‬ﺟﻮﺩ‪ ‬ﺍﳊﻀﻮﺭِ ﻓﺮ‪‬ﺑ‪‬ﻤـﺎ‬

‫ﻗُﺒِﻞَ ﻣﻦ ﺍﻟﻌﻤﻞِ ﻣﺎ ﱂ ﺗُﺪﺭﻙْ ﲦﺮﺗﻪ ﻋﺎﺟﻼ‪..‬‬

‫ﺍﻟﻘﻠﺐ ﻣﻮﺿﻊ ﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻹﳍﻴ‪‬ﺔ ﻭﻣﻮﺿﻊ ﺇﻟﻘﺎﺀ ﺍﻟﻮﺳﺎﻭﺱ ﺍﻟﺸـﻴﻄﺎﻧﻴ‪‬ﺔ ﻭﻣـﻮﻃﻦ‬
‫ﺧﻮﺍﻃﺮ ﺍﻟﻨﻔﺲ ﺍﻟﺸﻬﻮﺍﻧﻴ‪‬ﺔ‪ ،‬ﻓﺎﻟﻮﺍﺭﺩﺍﺕ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺛﻼﺛﺔ‪:‬‬
‫ﺃ‪ -‬ﻭﺍﺭ ‪‬ﺩ ﺇﳍ ‪‬ﻲ ﻭﲦﺮﺗﻪ‪:‬‬
‫‪ -١‬ﺗﺮﻙ ﺍﻟﻌﺎﺩﺓ‪.‬‬
‫‪ -٢‬ﺣﺼﻮﻝ ﺍﻹﺭﺍﺩﺓ‪.‬‬
‫‪ -٣‬ﺗﺮﻙ ﺍﻟﺮﺫﻳﻠﺔ‪.‬‬
‫‪ -٤‬ﺣﺼﻮﻝ ﺍﻟﻔﻀﻴﻠﺔ‪.‬‬
‫ﱐ‪:‬‬
‫ﺑـ‪ -‬ﻭﺍﺭ ‪‬ﺩ ﺷﻴﻄﺎ ﹲ‬
‫ﺏ ﻳﺮ ‪‬ﺩ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺑﺸﻲﺀ ﻳ‪‬ﻠ ‪‬ﺢ ﻋﻠﻴﻪ‪ ،‬ﻳ‪‬ﺒﻘﻲ ﰲ ﺍﻟﻘﻠﺐ ﻭﺳﺎﻭﺳﹰﺎ ﻭﻓﺘﻮﺭﹰﺍ‪،‬‬‫ﻫﻮ ﺧﻄﺎ ‪‬‬
‫ﻭﻫﻮ ﻣﻦ ﻧﺘﺎﺋﺞ ﺍﻟﻐﻔﻠﺔ ﺑﻌﺪ ﺍﻟ ﹼﺬﻛﺮ‪ ،‬ﻗﺎﻝﹶ ﺗﻌﺎﱃ‪:‬‬
‫]ﺍﻟﺰﺧﺮﻑ‪.[٣٦:‬‬ ‫{ ‪z ` _ ^ ]\[ ZY XW V‬‬
‫ﻒ ﻳﺴﻤ‪‬ﻰ ﻛﺸﻔﹰﺎ ﺷﻴﻄﺎﻧ‪‬ﻴﹰﺎ‪ ،‬ﻭﳜﻠﻔﻪ ﻓﺘﻮ ‪‬ﺭ ﺍﳍ ‪‬ﻤ ‪‬ﺔ ﻭﲬـﻮ ‪‬ﺩ ﻧـﺎﺭ‬ ‫ﻭﻗﺪ ﻳﺼﺤﺒ ‪‬ﻪ ﻛﺸ ‪‬‬
‫ﺍﻟ ﱠﻄﻠﹶﺐ ﻭﳏﺒ‪ ‬ﹸﺔ ﺍﻟﻨ‪‬ﻮﻡ‪.‬‬
‫ﱐ‪:‬‬
‫ﺟـ‪ -‬ﻭﺍﺭ ‪‬ﺩ ﻧﻔﺴﺎ ﹲ‬
‫ﻕ ﺑﺎﻟ‪‬ﺘﻮﺟ‪‬ﻪ ﺑﺸﻲ ٍﺀ ﻭﺍﺣ ‪‬ﺪ‪،‬‬‫ﺏ ﻳﺮ ‪‬ﺩ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺑﺸﻬﻮ ‪‬ﺓ ﺃﻭ ﺗﻌﻠﱡ ﹴﻖ ﺃﻭ ﺍﺳﺘﻐﺮﺍ ﹴ‬‫ﻫﻮ ﺧﻄﺎ ‪‬‬
‫ﻉ ﺣﺮﺍﺭﺓ‬ ‫ﻒ ﻳﻘﺎﻝ ﻟﻪ ﺍﻟﻜﺸﻒ ﺍﳋﻴﺎﱄ‪ ،‬ﻭﳜﻠﻔﻪ ﻓﺘﻮﺭ ﺍ ‪‬ﳍﻤ‪‬ﺔ ﻭﺍﺭﺗﻔﺎ ‪‬‬ ‫ﻭﻗﺪ ﻳﺼﺤﺒﻪ ﻛﺸ ‪‬‬

‫‪١١٠‬‬
‫ﺍﻟﺸﻬﻮﺓ‪ ،‬ﻓﻼ ﺑ ‪‬ﺪ ﻣﻦ ﻋﺮﺽ ﺍﻟﻮﺍﺭﺩ ﻋﻠﻰ ﺍﻟﺸ‪‬ﻴﺦ‪ ،‬ﻓﺎﻟﺴﺎﻟﻚ ﻳﺮﺍﻗﺐ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ‬
‫ﻭﻳﻄﺮﺩ ﺍﻟﺸﻴﻄﺎﻧﻴ‪‬ﺔ ﻭﺍﻟﻨﻔﺴﺎﻧﻴ‪‬ﺔ‪ ،‬ﻓﺈﻥ ﻋﻠﻢ ﻣﻦ ﻧﻔﺴﻪ ﺍﻧﺘﻔﺎﻋﹰﺎ ﻭﻟﺴﻠﻮﻛﻪ ﺗﻘـﺪﻣﹰﺎ ﻓﻬـﻮ‬
‫ﺻﺎﺣﺐ ﺍﻷﺩﺏ‪ ،‬ﻭﺇ ﹾﻥ ﻋﻠﻢ ﻏﲑ ﺫﻟﻚ ﻓﻠﻴﻌﻠﻢ ﺃﻧﻪ ﺃﺳﺎﺀ ﺍﻷﺩﺏ ﻭ ‪‬ﺣﺮﹺﻡ ﺍﻹﺭﺏ‪ ،‬ﻓﺒﻘﺎﺀ‬
‫ﺍﳊﺎﻝ ﻣﻊ ﺳﻮﺀ ﺍﻷﺩﺏ ﺍﺳﺘﺪﺭﺍﺝ‪.‬‬
‫ﺕ ﻭﺍﺭ ‪‬ﺩ ﻳﻜﻮﻥ ﺇﺷـﺎﺭ ﹰﺓ ﻟﻘﹶﺒـﻮﻝ‬‫ﻳﺸﻬﺪ ﺃﻫﻞ ﺍﻟﺴﻠﻮﻙ ﺃﻥ ﻟﻜﻞ ﻃﺎﻋ ‪‬ﺔ ﻣﻦ ﺍﻟﻄﺎﻋﺎ ‪‬‬
‫ﺏ‪ ،‬ﺃﻭ ﺑﻜﺎ ٍﺀ‪،‬‬
‫ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﻛﺤﻀﻮ ﹴﺭ ﺗﺎ ‪‬ﻡ ﰲ ﺍﻟﻄﺎﻋ ‪‬ﺔ‪ ،‬ﺃﻭ ﻗﺸﻌﺮﻳﺮ ‪‬ﺓ ﺣﺎﺻﻠ ‪‬ﺔ ﻟﺮﻗﺔ ﺣﺠﺎ ﹴ‬
‫ﻒ‪ ،‬ﺃﻭ ﻏﲑ ﺫﻟﻚ ﳑﺎ ﻳﺘﺬﻭ‪‬ﻗﻪ ﺃﻫﻞ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻟﻜﻦ ﺫﻟﻚ ﻟﻴﺲ ﺷﺮﻃﹰﺎ ﻓﻘﺪ‬ ‫ﺃﻭ ﲰﺎﻉ ﻫﺎﺗ ‪‬‬
‫ﺗ‪‬ﻌﺪﻡ ﺍﻹﺷﺎﺭﺓ ﻭﻳﻜﻮﻥ ﺍﻟﻌﻤﻞ ﻣﻘﺒﻮ ﹰﻻ ﻷﻧﻪ ﹸﺃﺩ‪‬ﻱ ﻛﻤﺎ ﺃﻣﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻼ ﻋﻤﻞ ﻳﻀﻴﻊ‬
‫]ﺍﻟﺒﻘﺮﺓ‪.[١٤٣ :‬‬ ‫ﻋﻨﺪ ﺍﷲ ‪ ‬ﻭﻗﺪ ﻗﺎﻝ ﺗﻌﺎﱃ‪z d c b a ` { :‬‬
‫ﻓﻠﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﻟﻌﻤﻞ ﺣﺼﻮﻝ ﺍﻟﻮﺍﺭﺩﺍﺕ ﻭﺇﳕﺎ ﺍﳌﺮﺍﺩ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻌﺒﻮﺩﻳ‪‬ﺔ ﻭﺗﻌﻈـﻴﻢ‬
‫ﺟﺎﻧﺐ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ‪ ،‬ﻭﻣﻦ ﺟﻬﻞ ﺑﻌﺾ ﺍﻟﺴﺎﻟﻜﲔ ﺗﺮﻙ ﺍﻟﻌﻤﻞ ﺇﺫﺍ ﱂ ﳚﺪﻭﺍ ﻓﻴﻪ ﺣﻀﻮﺭ‬
‫ﺃﻭ ‪‬ﻋﺪ‪‬ﻣﺖ ﺑﻪ ﺍﻟﻠﺬﺓ‪.‬‬
‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ‪ :‬ﺍﺗﻘﻮﺍ ﺣﻼﻭﺓ ﺍﻟﻄﺎﻋﺔ ﻓﺈ‪‬ﺎ ﲰﻮ ‪‬ﻡ ﻗﺎﺗﻠ ﹲﺔ ﳌﻦ ﻭﻗﻒ ﻣﻌﻬﺎ‪.‬‬
‫ﻓﺎﻟﺬﺍﻛﺮ ﺍﳊﻘﻴﻘﻲ ﻋﺒﺪ ﺍﷲ ‪ ‬ﻻ ﻋﺒﺪ ﺍﻟﻠﺬﺓ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺧﺬ ﻣﺎ ﺁﺗﺎﻙ ﺍﷲ ﻣﻦ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺑﻘﻮﺓ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﻟﻌﱪﺓ ﰲ ﺍﻟﺴﻠﻮﻙ‬
‫ﺍﻟﻌﻤﻞ‪ ،‬ﻓﺈ ﹾﻥ ‪‬ﺑﺸ‪‬ﺮﺕ ﺑﻘﺒﻮﻝ ﺍﻟﻌﻤﻞ ﻓﺒﻬﺎ ﻭﻧﻌﻤﺖ‪ ،‬ﻭﺇ ﹾﻥ ﱂ ﳛﺼﻞ ﺩ‪‬ﻡ ﻋﻠﻰ ﻋﺒﺎﺩﺗـﻚ‬
‫ﺴﻦ ﺍﻟﻈ ‪‬ﻦ ﺑﻘﺒﻮﻝ ﺭﺑﻚ ﳍﺎ‪.‬‬
‫ﺑﺸﺮﻭﻃﻬﺎ ﻭﺃ ‪‬ﺣ ِ‬

‫‪١١١‬‬
‫‪ (٤١‬ﻻ ﺗﻄﻠﱭ‪ ‬ﺑﻘﺎﺀ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺑﻌﺪ ﺃﻥ‪ ‬ﺑﺴﻄﺖ ﺃ�ﻮﺍﺭﻫﺎ‪ ،‬ﻭﺃﻭﺩﻋﺖ‪ ‬ﺃﺳﺮﺍﺭﻫﺎ‪ ،‬ﻓﻠﻚ‬

‫ﰲ ﺍ‪ ‬ﻏﻨﻰ‪ ‬ﻋﻦ ﻛﻞّ ﺷﻲﺀ‪ ،‬ﻭﻟﻴﺲ ﻳﻐﻨﻴﻚ ﻋﻨﻪ ﺷﻲﺀ‪ ،‬ﻓﺘﻄﻠّﻌﻚ ﺇﱃ ﺑﻘﺎﺀ ﻏـﲑﻩ ﺩﻟﻴـﻞٌ‬

‫ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﺪﺍ�ﻚ ﻟﻪ‪ ،‬ﻭﺍﺳﺘﻴﺤﺎﺷﻚ ﻟﻔﻘﺪﺍﻥ ﻣـﺎ ﺳـﻮﺍﻩ ﺩﻟﻴـﻞٌ ﻋﻠـﻰ ﻋـﺪﻡ ﻭ‪‬ﺻـﻠﺘﻚﹶ‬

‫ﺑﻪ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ‪ ‬ﺍﻟﻨﻌﻴﻢ ﻭﺇﻥ‪ ‬ﺗﻨﻮ‪‬ﻋﺖ‪ ‬ﻣﻈﺎﻫﺮﻩ ﺇ�ّﻤﺎ ﻫـﻮ ﺑﺸـﻬﻮﺩﻩ ﻭﺍﻗﱰﺍﺑـﻪ‪ ،‬ﻭﺍﻟﻌـﺬﺍﺏﹶ ﻭﺇﻥ‪‬‬

‫ﺗﻨﻮ‪‬ﻋﺖ‪ ‬ﻣﻈﺎﻫﺮﻩ ﺇ�ّﻤﺎ ﻫﻮ ﺑﻮﺟﻮﺩ ﺣﺠﺎﺑـﻪ‪ ،‬ﻓﺴـﺒﺐ ﺍﻟﻌـﺬﺍﺏ ﻭﺟـﻮﺩ ﺍﳊﺠـﺎﺏ‪ ،‬ﻭﺇﲤـﺎﻡ‬

‫ﺍﻟﻨﻌﻴﻢ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﻳﻢ‪.‬‬

‫ﻟﻠﻮﺍﺭﺩﺍﺕ ﰲ ﻗﻠﻮﺏ ﺍﻟﺴﺎﻟﻜﲔ ﺫﻭﻗﹰﺎ ﻭﻟ ﹼﺬ ﹰﺓ ﺗﺄﺧﺬﻫﻢ ﻋﻦ ﻟﺬﹼﺍﺕ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪،‬‬
‫ﻕ ﺷﺪﻳ ‪‬ﺪ ﻭﺃ ﹴﱂ ﺣﺪﻳ ‪‬ﺪ‪ ،‬ﻓﻴﺘﻤﻨﻮﺍ ﺃ ﹾﻥ ﺗﺴﺘﻤﺮ ﻭﺗـﺪﻭﻡ‬ ‫ﻭ ﹼﳌﺎ ﺗﺮﺣﻞ ﻋﻨﻬﻢ ﻳﺸﻌﺮﻭﻥ ﺑﺸﻮ ﹴ‬
‫ﻭﻻ ﺗﻜﻮﻥ ﻃﻮﺍﺭﻗﹰﺎ ﺗﺰﻭﻝ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﺴﺎﻟﻚ ﺍﳌﻮﺻﻮﻝ ﻻ ﻳﺘﻌﻠﹼﻖ ﺑﺎﻟﻮﺍﺭﺩﺍﺕ ﺃﺛﻨﺎﺀ ﻭﺭﻭﺩ‪‬ﻫﺎ ﻭﺇﳕﺎ ﲟﻮ ﹺﺭ ‪‬ﺩﻫ‪‬ﺎ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ‬
‫ﺭﺣﻠﺖ ﻋﻨﻪ ﺑﻌﺪ ﺇﻓﺮﺍﻍ ﻣﻀﻤﻮ‪‬ﺎ ﻓﻼ ﳛﺰﻥ ﻭﻻ ﻳـﺄﱂ ﻭﻻ ﻳﺴـﺘﻮﺣﺶ‪ ،‬ﻭﻛﻴـﻒ‬
‫ﻕ ﻻ ﻳﺬﻫﺐ ﻭﻣﻮﺟﻮ ‪‬ﺩ ﻻ ﻳ‪‬ﻌﺪ‪‬ﻡ‪.‬‬ ‫ﻳﺴﺘﻮﺣﺶ ﻭﺃﹸﻧﺴﻪ ﲟ‪‬ﻮ ﹺﺭﺩ‪‬ﻫﺎ ﻻ ‪‬ﺎ‪ ،‬ﻭﻣ‪‬ﻮﺭ ‪‬ﺩﻫﺎ ﺑﺎ ﹴ‬
‫ﻟﻘﺪ ﺧﻠﻖ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﺟﺴﺪﹰﺍ ﻭﺭﻭﺣﹰﺎ‪ ،‬ﻭﲡﻠﻰ ﻋﻠﻰ ﺍﻟﺮﻭﺡ ﻭﺟﻌﻞ ﺑﻴﻨﻬﺎ ﻭﺑـﲔ‬
‫ﺍﳉﺴﺪ ﺑﺮﺯﺧﹰﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﺮﻭﺡ ﺑﺎﻟﺘﺠﻠﻲ ﻣﻮﺿﻊ ﺍﻹﺣﺴﺎﺱ ﻭﺍﻟﺸﻌﻮﺭ‪.‬‬
‫ﻓﺄﻣﺎ ﺃﺑﻨﺎﺀ ﺍﻟﻄﺮﻳﻖ‪:‬‬
‫ﻓﺎﺟﺘﻬﺪﻭﺍ ﻓﺮﻓﻌﻮﺍ ﺍﻟﱪﺯﺥ ﺑﲔ ﺍﻟﺮﻭﺡ ﻭﺍﳉﺴﺪ ﻓﻨﺸﻄﺖ ﺃﺭﻭﺍﺣﻬﻢ ﻋﻠﻰ ﺣﺴﺎﺏ‬
‫ﺃﺟﺴﺎﺩﻫﻢ‪ ،‬ﻭﺻﺎﺭﺕ ﻣﻮﺿﻊ ﺃﺫﻭﺍﻗﻬﻢ‪ ،‬ﻭﲪﻠﺖ ﺃﺭﻭﺍﺣ‪‬ﻬﻢ ﺃﺟﺴﺎﺩ‪‬ﻫﻢ ﻓﺼﺎﺭ ﻋﻨﺪﻫﻢ‬
‫‪‬ﺣ ‪‬ﺮ ﺍﻟﺒﻼﺀ ﺑﺮﺩﹰﺍ ﻭﺳﻼﻣﹰﺎ ﻭﺃﱂ ﺍﻷﺟﺴﺎﺩ ﻧﻌﻴﻤﹰﺎ ﻭﺳﻼﻣﹰﺎ‪.‬‬

‫‪١١٢‬‬
 ‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﺃﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪:‬‬
‫ﺲ ﺍﻟﻘﺮﺻﺔ«)‪.(١‬‬
‫ﺲ ﺍﻟﻘﺘﻞ ﺇﻻ ﻛﻤﺎ ﳚﺪ ﺃﺣﺪﻛﻢ ﻣ ‪‬‬
‫»ﻣﺎ ﳚﺪ ﺍﻟﺸﻬﻴﺪ ﻣﻦ ﻣ ‪‬‬
‫ﺍﻧﻈﺮ ﺻﱪ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻰ ‪‬ﻣﺮ‪ ‬ﺍﻟﺒﻼﺀ! ﻭﺍﻧﻈﺮ ﲢ ‪‬ﻤﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺍﻟﺘﻌـﺬﻳﺐ ﻭﺍﻟﺘﺤﺮﻳـﻖ‬
‫ﺑﺎﻟﻨﺎﺭ!!‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻭﺇ ﹾﻥ ﻛﻨﺖ ﲣﺘﱪﱐ ﻓﻬﻮ ﻋﻨﺪﻱ ﺻﻨﺎﺋ ‪‬ﻊ‬ ‫ﺗﻠﺬﱡ ﱄ ﺍﻵﻻﻡ ﺇﻥ ﻛﻨﺖ ﻣﺴـﻘﻤﻲ‬
‫ﺃﻣ‪‬ﺎ ﻏﺎﻳﺔ ﺁﻣﺎﳍﻢ ﺣﺼﻮﻝ ﺍﻟﻨﻌﻴﻢ ﺍﻷﻋﻈﻢ ﺭﺅﻳﺔ ﻭﺟﻪ ﺍﷲ ﰲ ﺍﳉﻨ‪‬ﺔ‪.‬‬
‫ﺇﻥ ﻛﻞ ﻧﻌﻴﻢ ﻳﺰﻭﻝ ﺇﻻ ﻧﻌﻴﻢ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻬﻮ ﻻ ﻳﺰﻭﻝ ﺑﻞ ﻳﺘﻌﻤ‪‬ﻖ ﻛﻞ ﻣﺎ‬
‫ﺍﺯﺩﺍﺩ ﺍﻟﺴﺎﻟﻚ ﺫﻛﺮﹰﺍ ﻭﻳﻌﻴﺶ ﺗﻮ‪‬ﺍﻗﹰﺎ ﺇﱃ ﺍﳌﺰﻳﺪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﺎﻣ‪‬ﺔ‪:‬‬
‫ﻓﻐﻠﹼﻈﻮﺍ ﺍﻟﱪﺯﺥ ﲝﻴﻮﺍﻧﻴ‪‬ﺘﻬﻢ ﻓﻀﻌﻔﺖ ﺃﺟﺴﺎﺩﻫﻢ ﻭﻣﺎﺕ ﺷـﻌﻮﺭﻫﻢ ﻓﺘﻀـﺎﻋﻔﺖ‬
‫ﺁﻻﻣﻬﻢ ﻓﺄﻧ‪‬ﻰ ﻟﻸﺟﺴﺎﺩ ﺃﻥ ﲢﺘﻤﻞ ﻭﻫﻲ ﺍﻟﻀﻌﻴﻔﺔ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺃﻧﺖ ﺍﻟﻐﲏ ﺑﻪ ﻓﻜﻦ ﻣﻊ ﺍﳌﹸﻌﻄﻲ ﻭﻻ ﺗﻜﻦ ﻣﻊ ﺍﻟﻌﻄﺎﺀ‪.‬‬
‫‪‬‬

‫‪‬‬
‫*********‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٧٩٤٠‬‬

‫‪١١٣‬‬
‫‪ (٤٢ ‬ﻣﺘﻰ ﺭﺯﻗﻚ ﺍ‪ ُ‬ﺍﻟﻄﺎﻋﺔَ ﻭﺍﻟﻐﻨﻰ ﺑﻪ ﻋﻨﻬﺎ‪ ،‬ﻓﺎﻋﻠﻢ‪ ‬ﺃ�ﱠـﻪ ﻗـﺪ ﺃﺳـﺒﻎ ﻋﻠﻴـﻚ �ﻌﻤـﻪ‪‬‬

‫ﻇﺎﻫﺮﺓ‪ ‬ﻭﺑﺎﻃﻨﺔ‪ ،‬ﻟﻜﻦ ﻻ ﺗُﻔﺮﺣ‪‬ﻚﹶ ﺍﻟﻄّﺎﻋﺔُ ﻷ�ﱠﻬﺎ ﺑﺮﺯﺕ ﻣﻨﻚ‪ ،‬ﻭﺍﻓﺮﺡ‪ ‬ﲠﺎ ﻷ�َﻬﺎ ﺑﺮﺯﺕ ﻣ‪‬ﻦ‬

‫ﺍ‪ ‬ﺇﻟَﻴـــﻚ‪ ،‬ﻗـــﺎﻝ ﺗﻌـــﺎﱃ‪i h g f e d c b a { :‬‬

‫]ﻳﻮﻧﺲ‪.[٥٨ :‬‬ ‫‪zj‬‬

‫ﺇ ﹼﻥ ﻣﻦ ﺩﺧﻞ ﺍﻟﻄﺮﻳﻖ ﻭﺟ ‪‬ﺪ ﰲ ﲢﺼﻴﻞ ﺍﻟﻄﺎﻋﺎﺕ ﻋ‪‬ـﺮ‪‬ﺽ ﻟﻼﻏﺘـﺮﺍﺭ ﺑﻜﺜﺮ‪‬ـﺎ‬
‫ﻭﺗﻨﻮﻋﻬﺎ‪ ،‬ﻓﻌﻠﻰ ﺍﳌﺮﻳﺪ ﺃﻟﹼﺎ ﻳﻔﺮﺡ ﺑﻘﻴﺎﻣﻪ ﺑﺎﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﻟﻜﻦ ﻋﻠﻴﻪ ﺃﻥ ﻳﻔـﺮﺡ ﻷﻥ ﺍﷲ‬
‫ﺃﻗﺎﻣﻪ ﻓﻴﻬﺎ ﻭﺑﺬﻟﻚ ﻳﻀﻤﻦ ﻋﻤﻠﻪ ﻣﻘﺒﻮ ﹰﻻ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺍﻟﻨﺎﺱ ﺑﻔﺮﺣﻬﻢ ﺑﺎﻟﻄﺎﻋﺔ ﻋﻠﻰ ﺛﻼﺛﺔ ﻣﺮﺍﺗﺐ‪:‬‬
‫‪ -١‬ﻓﺮﺡ ﺑﻌﺎﻗﺒﺘﻬﺎ‪ :‬ﳉﻠﺐ ﺍﳌﻨﻔﻌﺔ ﻭﺩﻓﻊ ﺍﳌﻀﺮ‪‬ﺓ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﻭﺍﻟﻌﻘﺎﺏ‪.‬‬
‫‪ -٢‬ﻓﺮﺡ ﻟﺬﺍ‪‬ﺎ‪ :‬ﻟﺪﻻﻟﺘﻬﺎ ﻋﻠﻰ ﺭﺿﺎﺀ ﺍﷲ ﻋﻦ ﺻﺎﺣﺒﻬﺎ ﺃﻥ ﺃﻗﺎﻣﻪ ﻓﻴﻬﺎ‪.‬‬
‫‪ -٣‬ﻓﺮﺡ ﺑﺎﷲ‪ :‬ﳊﺼﻮﻝ ﺍﻟﻮﺻﻞ ﻋﱪﻫﺎ‪.‬‬
‫ﺍﻟﻌﺒﺎﺩﺓ ﺿﺮﺑﺎﻥ‪:‬‬
‫‪ -١‬ﻇﺎﻫﺮﺓ‪ :‬ﺑﺎﳊﺮﻛﺎﺕ ﺍﻟﺸﺮﻋﻴﺔ ﻣﻦ ﺃﻣ ﹴﺮ ﻭ‪ ‬ﹴﻲ‪.‬‬
‫‪ -٢‬ﺑﺎﻃﻨﺔ‪ :‬ﺑﺎﻟﻐﻴﺒﺔ ﻋﻦ ﻛﻞ ﺷﻲﺀ ﺳﻮﺍﻩ ﻭﻋﺪﻡ ﺭﺅﻳﺔ ﺍﻷﻋﻤﺎﻝ‪.‬‬
‫ﻭﻻ ﺗﻘﺒﻞ ﺍﻟﻌﺒﺎﺩﺓ ﺇ ﹼﻻ ﺑﻀﺮﺑﻴﻬﺎ‪.‬‬
‫ﻓﻌﻼﻣﺔ ﺻﺤ‪‬ﺔ ﺍﻹﻣﺪﺍﺩ ﺍﻹﳍﻲ ﻭﻭﺭﻭﺩﻩ ﻋﻠﻰ ﻗﻠﺒﻚ ﺃ ﹾﻥ ﳚﻤﻊ ﻟﻚ ﺿﺮﰊ ﺍﻟﻌﺒﺎﺩﺓ‪،‬‬
‫ﻼ ﻟﻸﻭﺍﻣﺮ ﳎﺘﻨﺒﹰﺎ ﻟﻠﻨﻮﺍﻫﻲ‪ ،‬ﻭﺗﻜﻮﻥ ﻣﻊ ﺍﷲ ﻻ ﺗﺮﻯ ﺃﺣﺪﹰﺍ ﺳﻮﺍﻩ‪.‬‬ ‫ﻓﺘﻜﻮﻥ ﳑﺘﺜ ﹰ‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﺗﻨﻈﺮ ﺇﱃ ﻃﺎﻋﺘﻚ ﻋﻠﻰ ﺃ‪‬ﺎ ﺑﺎﺟﺘﻬﺎﺩﻙ ﻭﻟﻜﻦ‬
‫ﺍﻧﻈﺮ ﺇﻟﻴﻬﺎ ﻋﻠﻰ ﺃ ﱠﻥ ﺭﺑ‪‬ﻚ ﺍﺻﻄﻔﺎﻙ ﳍﺎ ﻓﻬﻲ ﻣﻨﻪ ﻭﺇﻟﻴﻪ‪.‬‬
‫‪١١٤‬‬
‫‪ (٤٣‬ﻏﻴ‪‬ﺐﹶ ﺍﻟﺴ‪‬ﺎﺋﺮﻳﻦﹶ ﻟﻪ ﻭﺍﻟﻮﺍﺻﻠﲔ ﺇﻟﻴﻪ ﻋﻦ ﺭﺅﻳﺔ ﺃﻋﻤـﺎﳍﻢ ﻭﺷـﻬﻮﺩ ﺃﺣـﻮﺍﳍﻢ‪ ،‬ﺃﻣ‪‬ـﺎ‬

‫ﺍﻟﺴ‪ ‬ـﺎﺋﺮﻭﻥ ﻓﻸﳖ ـﻢ ﱂ ﻳﺘﺤﻘّﻘــﻮﺍ ﺍﻟﺼ‪‬ــﺪﻕ ﻣــﻊ ﺍ‪ ‬ﻓﻴﻬــﺎ‪ ،‬ﻭﺃﻣ‪‬ــﺎ ﺍﻟﻮﺍﺻــﻠﻮﻥ ﻓﻸ�ــﻪ ﻏﻴ‪‬ﺒ ـﻬﻢ‬

‫ﺑﺸﻬﻮﺩﻩ ﻋﻨﻬﺎ‪.‬‬
‫ﻣﻦ ﱂ ﻳﺪﺧﻞ ﻃﺮﻳﻖ ﺍﻟﻘﻮﻡ ﻏﺮﻕ ﰲ ﲝﺮ ﺍﻷﻭﻫﺎﻡ‪ ،‬ﻭﻇ ‪‬ﻦ ﺃﻥ ﻟﻪ ﺑﺄﻋﻤﺎﻟﻪ ﻋﻨـﺪ ﺍﷲ‬
‫ﻣﻘﺎﻡ‪ ،‬ﺃ ‪‬ﻣﺎ ﻣﻦ ﺩﺧﻞ ﺍﻟﻄﺮﻳﻖ ﻓﻘﺪ ﻭﻗﻒ ﻋﻠﻰ ﺳ ‪‬ﺮ ﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﻓﻐـﺎﺏ ﻋـﻦ ﺃﻋﻤﺎﻟـﻪ‬
‫ﻭﺃﺣﻮﺍﻟﻪ ﺑﺸﻬﻮﺩ ﻣﺒﺪﻳﻬﺎ ﻭﻣﻌﻄﻴﻬﺎ‪ ،‬ﻭﻫﻢ ﺇﻣﺎ ﺳﺎﻟﻜﻮﻥ ﻭﺇﻣﺎ ﻭﺍﺻﻠﻮﻥ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺴﺎﻟﻜﻮﻥ‪:‬‬
‫ﻓﻘﺪ ﻏﺎﺑﻮﺍ ﻋﻦ ﺷﻬﻮﺩ ﺃﻋﻤﺎﳍﻢ ﻷ‪‬ﻢ ﺷﺎﺑﻮﻫﺎ ﺑﻨﻘﺺ ﺇﺧﻼﺻﻬﻢ‪ ،‬ﻓﺎﺳﺘﺤﻮﺍ ﻣـﻦ‬
‫ﺍﷲ ﺃﻥ ﻳﻌﺘﻤﺪﻭﻫﺎ ﻓﻐﺎﺑﻮﺍ ﻋﻨﻬﺎ ﺑﺸﻬﻮﺩ ﻣﻮﻻﻫﻢ ﻭﺗﱪﺅﻭﺍ ﻣﻨﻬﺎ ﻭﻣﻦ ﻛﻞ ﺃﺣـﻮﺍﳍﻢ‪،‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪] z J I H G F E D C B A{ :‬ﺍﳌﺆﻣﻨﻮﻥ‪.[٦٠ :‬‬
‫ﻓﻠﺴﺎﻥ ﺣﺎﳍﻢ ﻳﻘﻮﻝ‪:‬‬
‫ﺍﻟﻠﻬﻢ ﻣﻐﻔﺮﺗﻚ ﺃﻭﺳﻊ ﻣﻦ ﻛﻞ ﺫﻧﻮﰊ ﻭﺭﲪﺘﻚ ﺃﺭﺟﻰ ﻋﻨﺪﻱ ﻣﻦ ﻃﺎﻋﺎﰐ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻮﺍﺻﻠﻮﻥ‪:‬‬
‫ﻓﻘﺪ ﻓﻨﻮﺍ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﰲ ﺷﻬﻮﺩ ﻣﻌﺒﻮﺩﻫﻢ‪ ،‬ﻭﳏﺎﻝ ﺃﻥ ﻳﺸﻬﺪﻭﺍ ﻣﻌﻪ ﺷﻲﺀ‪.‬‬
‫ﺭﻭﻱ ﺃ ﹼﻥ ﺍﻟﻮﺍﺳﻄﻲ ﺭﲪﻪ ﺍﷲ ﳌﺎ ﺩﺧﻞ ﻧﻴﺴﺎﺑﻮﺭ ﺳﺄﻝ ﺃﺻﺤﺎﺏ ﺃﰊ ﻋﺜﻤﺎﻥ‪:‬‬
‫ﻼ ﺃﻣﺮﻛﻢ‬
‫ﲟﺎﺫﺍ ﻳﺄﻣﺮﻛﻢ ﺷﻴﺨﻜﻢ؟ ﻓﻘﺎﻟﻮﺍ‪ :‬ﺑﺎﻟﺘﺰﺍﻡ ﺍﻟﻄﺎﻋﺔ ﻭﺭﺅﻳﺔ ﺍﻟﺘﻘﺼﲑ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻫ ﹼ‬
‫ﺑﺎﻟﻐﻴﺒﺔ ﻋﻨﻬﺎ ﺑﺸﻬﻮﺩ ﻣﺒﺪﻳﻬﺎ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻣﺴﺎﻛﲔ ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﺧﻠﻮﺍ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻋﺎﺷﻮﺍ ﺣﻴﺎ‪‬ﻢ ﻣﻐﺮﻭﺭﻳﻦ ﻣﻌﺠـﺒﲔ‬
‫ﺑﺄﻋﻤﺎﳍﻢ‪ ،‬ﻭﻟﻌ ﹼﻞ ﺃﺣﺪﻫﻢ ﳝﻮﺕ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ‪.‬‬

‫‪١١٥‬‬
‫‪ (٤٤‬ﻣﺎ ﺑﺴﻘﺖ ﺃﻏﺼﺎﻥ ﺫﻝﱟ ﺇﻻّ ﻋﻠﻰ ﺑﺬﺭ ﻃﻤﻊٍ‪ ،‬ﺃ�ـﺖ ﺣـﺮ‪ ‬ﳑـﺎ ﺃ�ـﺖ ﻣﻨـﻪ ﺁﻳـﺲ‪،‬‬

‫ﻭﻋﺒﺪ‪ ‬ﳌﺎ ﺃ�ﺖ ﺑﻪ ﻃﺎﻣﻊ‪.‬‬

‫ﺍﻟﻌﺰﺓ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﷲ ﻭﺣﺪﻩ ﺩﻭﻥ ﺳﻮﺍﻩ‪ ،‬ﻓﻬﻮ ﺍﻷﺣﻖ ‪‬ﺎ‪ ،‬ﻭﺃﻫﹸﻠﻬﺎ ﻭﻛﻞ ﻣـﻦ‬
‫ﺍﻧﺘﺴﺐ ﺇﻟﻴﻪ ‪‬ﻋ ‪‬ﺰ ﺑﻌﺰﺗﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫]ﺍﳌﻨﺎﻓﻘﻮﻥ‪.[٨ :‬‬ ‫{‪zgf ed‬‬
‫ﻭﺍﳌﺮﻳﺪ ﺍﻟﺼﺎﺩﻕ ﻻ ‪‬ﻳ ‪‬ﺬﻝﱡ ﻧﻔﺴﻪ ﺇﻻ ﷲ‪ ،‬ﻭﻣﻦ ﺫ ﱠﻝ ﻧﻔﺴﻪ ﻟﻐﲑ ﺍﷲ ﺳﻘﻂ ﻣﻦ ﻋﻴﻨﻪ‪،‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻣﻦ ﺗﻀﻌﻀﻊ ﻟﺬﻱ ﺳﻠﻄﺎﻥ ﺃﺭﺍﺩ ﺩﻧﻴﺎﻩ‪ ،‬ﺃﻋﺮﺽ ﺍﷲ ﻋﻨﻪ ﺑﻮﺟﻬﻪ ﰲ ﺍﻟـﺪﻧﻴﺎ‬
‫)‪(١‬‬
‫ﻭﺍﻵﺧﺮﺓ«‬
‫ﻭﺍﻟﺴﻠﻮﻙ ﻫﻮ ﻃﺮﻳﻖ ﲤﺎﻡ ﺍﻟﻌﺒﻮﺩﻳﺔ ﷲ ﺩﻭﻥ ﺃﺣﺪ ﺳﻮﺍﻩ ﻭﻫﻲ ﺍﳊﺮﻳﺔ ﺑﻌﻴﻨﻬﺎ‪.‬‬
‫ﺍﳊﺮﻳﺔ‪ :‬ﻫﻲ ﺃﻟﹼﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﲢﺖ ﹺﺭ ‪‬‬
‫ﻕ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭﻻ ﳚﺮﻱ ﻋﻠﻴـﻪ ﺳـﻠﻄﺎﻥ‬
‫ﺍﳌﻜﻮﻧﺎﺕ‪ ،‬ﻭﻋﻼﻣﺔ ﺫﻟﻚ ﺳﻘﻮﻁ ﺍﻟﺘﻤﻴﻴﺰ ﻋﻦ ﻗﻠﺒﻪ ﺑﲔ ﺍﻷﺷﻴﺎﺀ ﻓﻴﺘﺴﺎﻭﻯ ﺍﳉﻤﻴـﻊ‪،‬‬
‫ﺗﻌﺎﱃ‪] z á à ß Þ Ý Ü { :‬ﳏﻤﺪ‪[١٩ :‬‬ ‫ﻗﺎﻝ‬
‫ﻓﺄﻧﺖ ﻋﺒﺪ ﻣﻦ ﺃﻧﺖ ﰲ ﹺﺭﱢﻗ ‪‬ﻪ ﻭﺃﺳﺮﻩ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫ﺲ ﻋﺒ ‪‬ﺪ ﺍﻟﺪﻳﻨﺎﺭ ﻭﻋﺒﺪ ﺍﻟﺪﺭﻫﻢ ﻭﻋﺒﺪ ﺍﳋﻤﻴﺼﺔ‪ ،‬ﺇﻥ ﺃﹸﻋﻄﻲ ﺭﺿـﻲ ﻭﺇﻥ ﱂ‬
‫»‪‬ﺗ ‪‬ﻌ ‪‬‬
‫ﻳ‪‬ﻌﻂ ﺳﺨﻂ‪ ،‬ﺗﻌﺲ ﻭﺍﻧﺘﻜﺲ ﻭﺇﺫﺍ ﺷﻴﻚ ﻓﻼ ﺍﻧﺘﻘﺶ‪ ،‬ﻃﻮﰉ ﻟﻌﺒ ‪‬ﺪ ﺁﺧـﺬﹲ ﺑﻌﻨـﺎﻥ‬
‫)‪(٢‬‬
‫ﻓﺮﺳﻪ«‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤﻲ )‪.(٤٥١٢‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪ (٢٦٧٣‬ﻛﺘﺎﺏ‪ :‬ﺍﳉﻬﺎﺩ ﻭﺍﻟﺴﲑ‪ ،‬ﺑﺎﺏ‪ :‬ﺍﳊﺮﺍﺳﺔ ﰲ ﺍﻟﻐﺰﻭ ﰲ ﺳﺒﻴﻞ ﺍﷲ‪.‬‬
‫‪١١٦‬‬
‫ﻛﺄ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻮﻝ ﻟﻌﺒﺎﺩﻩ‪ :‬ﻭﳛﻚ ﻋﺒﺪﻱ ﺃﻧﺖ ﺃﺟ ﹼﻞ ﻋﻨﺪﻱ ﻣـﻦ ﺃﻥ ﺗﺸـﺘﻐﻞ‬
‫ﺑﻐﲑﻱ‪ ،‬ﺧﻠﻘﺘﻚ ﳊﻀﺮﰐ ﻭﺟﺬﺑﺘﻚ ﺑﻌﻨﺎﻳﱵ‪ ،‬ﻓﺈﻥ ﺍﺷﺘﻐﻠﺖ ﺑﻨﻔﺴﻚ ﺣﺠﺒﺘﻚ‪ ،‬ﻭﺇﻥ‬
‫ﺍﺗﺒﻌﺖ ﻫﻮﺍﻫﺎ ﻃﺮﺩﺗﻚ‪ ،‬ﻭﺇﻥ ﺧﺮﺟﺖ ﻋﻨﻬﺎ ﻗ ‪‬ﺮﺑﺘﻚ ‪..‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﺮﺳﻲ ﻗﺪﺱ ﺳﺮﻩ‪:‬‬
‫))ﻭﺍﷲ ﻣﺎ ﺭﺃﻳﺖ ﺍﻟﻌ ‪‬ﺰ ﺇﻻ ﰲ ﺭﻓﻊ ﺍﳍﻤﺔ ﻋﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﺇﳕﺎ ﻛﺎﻥ ﺍﻟﻄﻤﻊ ﻫﻮ ﺃﺻـﻞ‬
‫ﺍﻟﺬﻝ‪ ،‬ﻷﻥ ﺻﺎﺣﺐ ﺍﻟﻄﻤﻊ ﺗﺮﻙ ﺭ‪‬ﺑﹰﺎ ﻋﺰﻳﺰﹰﺍ ﻭﺗﻌﻠﻖ ﺑﻌﺒﺪ ﺣﻘﲑ ﻓﺎﺣﺘ‪‬ﻘﺮ ﻣﺜﻠﻪ‪ ،‬ﻭﺗﺮﻙ‬
‫ﺭﺑﹰﺎ ﻏﻨﻴﹰﺎ ﻭﺗﻌﻠﹼﻖ ﺑﻌﺒ ‪‬ﺪ ﻓﻘﲑ ﻓﺎﻓﺘﻘﺮ ﻣﺜﻠﻪ‪ ،‬ﻭﺗﺮﻙ ﺭﻓﻊ ﳘﺘﻪ ﺇﱃ ﺍﻟﻐﲏ ﺍﻟﻜﺮﱘ ﻭﺃﺳـﻘﻂ‬
‫ﳘﺘﻪ ﺇﱃ ﺍﻟﺪﱐﺀ ﺍﻟﻠﺌﻴﻢ((‬

‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻭﺍﳊــ ‪‬ﺮ ﻣﻬﻤــﺎ ﻃﺎﻋــﻪ ﻋﺒــﺪ‬ ‫ﺍﻟﻌﺒﺪ ﺣ‪‬ـﺮ‪ ‬ﻣـﺎ ﻋﺼـﻰ ﻃﻤﻌـﹰﺎ‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻛﻦ ﺃﻳﻬﺎ ﺍﳌﺮﻳﺪ ﺇﺑﺮﺍﻫﻴﻤﻴﹰﺎ‪] zl k j i { :‬ﺍﻷﻧﻌﺎﻡ‪.[٧٦ :‬‬
‫ﻭﻗﺎﻝ ﳉﱪﻳﻞ‪ :‬ﺃﻣ‪‬ﺎ ﺇﻟﻴﻚ ﻓﻼ‪ ،‬ﻭﻗﺎﻝ ﻋﻦ ﻛﻞ ﻣﺎ ﺷﻐﻞ ﻋﻦ ﺍﷲ‪:‬‬
‫{ ‪] z µ ´ ³ ² ± °‬ﺍﻟﺸﻌﺮﺍﺀ‪.[٧٧ :‬‬
‫ﻳﺮﻭﻯ ﺃ ﹼﻥ ﻋﻠ‪‬ﻴﹰﺎ ‪ ‬ﳌﺎ ﻗﺪﻡ ﺍﻟﺒﺼﺮﺓ ﺩﺧﻞ ﻣﺴﺠﺪﻫﺎ ﻓﺮﺃﻯ ﺍﳊﺴـﻦ ﺍﻟﺒﺼـﺮﻱ‬
‫ﺺ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ ﻟﻪ‪)) :‬ﻳﺎ ﻓﱴ ﺇﻧ‪‬ﻲ ﺳﺎﺋﻠﹸﻚ ﻋﻦ ﺃﻣ ﹴﺮ ﻓﺈﻥ ﺃﺟﺒﺖ‬
‫ﺭﲪﻪ ﺍﷲ ﺷﺎﺑﹰﺎ ﻳﻘ ‪‬‬
‫ﻋﻨﻪ ﺃﺑﻘﻴﺘﻚ ﻭﺇﻻ ﺃﻗﻤﺘﻚ((‪ ،‬ﻭﻛﺎﻥ ﻗﺪ ﺭﺃﻯ ﻋﻠﻴﻪ ﲰﺘﹰﺎ ﻭﻫﻴﺌ ﹰﺔ ﻓﻘﺎﻝ ﺍﳊﺴﻦ‪ :‬ﺳ ﹾﻞ ﻋﻤﺎ‬
‫ﺷﺌﺖ‪ ،‬ﻓﻘﺎﻝ ﻋﻠﻲ‪)) :‬ﻣﺎﻣﻼﻙ ﺍﻟﺪﻳﻦ؟(( ﻗﺎﻝ‪ :‬ﺍﻟﻮﺭﻉ‪ ،‬ﻗﺎﻝ ﻋﻠﻲ‪)) :‬ﻓﻤﺎ ﻓﺴﺎﺩ ﺍﻟﺪﻳﻦ؟((‬

‫ﻗﺎﻝ‪ :‬ﺍﻟﻄﻤﻊ‪ ،‬ﻓﻘﺎﻝ ﻋﻠ ‪‬ﻲ‪)) :‬ﺍﺟﻠﺲ ﻓﻤﺜﻠﹸﻚ ﻳﺘﻜﻠﻢ ﻋﻠﻰ ﺍﻟﻨﺎﺱ((‪.‬‬

‫‪١١٧‬‬
 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ﺍﳌﺮﺳﻲ ﻗﺪﺱ ﺳﺮﻩ‪:‬‬
‫))ﺩﺧﻠﺖ ﺳﻮﻕ ﺍﻹﺳﻜﻨﺪﺭﻳﺔ ﻓﺎﺷﺘﺮﻳﺖ ﻣﻦ ﺑﻌﺾ ﻣﻦ ﻳﻌﺮﻓﲏ‪ ،‬ﻓﻘﻠﺖ ﰲ ﻧﻔﺴﻲ‪:‬‬
‫ﻟﻌﻠﹼﻪ ﻻ ﻳﺄﺧﺬ ﻣﻨ‪‬ﻲ! ﻓﻬﺘﻒ ﰊ ﻫﺎﺗﻒ ﻋﻠﻰ ﺍﻟﻔﻮﺭ‪ :‬ﺍﻟﺴﻼﻣﺔ ﰲ ﺗـﺮﻙ ﺍﻟﻄﻤـﻊ ﰲ‬
‫ﺍﳌﺨﻠﻮﻗﲔ!((‬

‫ﻗﻠﺖ‪ :‬ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺪﻗﻴﻖ ﻻ ﻳﻠﺤﻈﻪ ﺇﻻ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻖ‪.‬‬

‫ﻭﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﻮ ‪‬ﺭﺍﻕ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻟﻮ ﻗﻴﻞ ﻟﻠﻄﻤﻊ‪ :‬ﻣﻦ ﺃﺑﻮﻙ؟ ﻟﻘﺎﻝ‪ :‬ﺍﻟﺸﻚ ﰲ ﺍﳌﻘﺪﻭﺭ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ ﻟﻪ‪ :‬ﻣﺎ ﺣﺮﻓﺘﻚ؟‬
‫ﻟﻘﺎﻝ‪ :‬ﺍﻛﺘﺴﺎﺏ ﺍﻟﺬﻝ‪ ،‬ﻭﻟﻮ ﻗﻴﻞ ﻟﻪ‪ :‬ﻣﺎ ﻏﺎﻳﺘﻚ؟ ﻟﻘﺎﻝ‪ :‬ﺍﳊﺮﻣﺎﻥ!((‬

‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻭﺍﻗﻨــﻊ ﺑﻌــﺰ ﻓــﺈ ﹼﻥ ﺍﻟﻌــﺰ ﺑﺎﻟﻴــﺎﺱ‬ ‫ـﺎﺱ‬ ‫ـﺮﻉ ﺇﱃ ﺍﻟﻨـ‬ ‫ـﺮﻉ ﺇﱃ ﺍﷲ ﻻ ﺗﻀـ‬ ‫ﺍﺿـ‬
‫ﲏ ﻣـﻦ ﺍﺳـﺘﻐﲎ ﻋـﻦ ﺍﻟﻨ‪‬ـﺎﺱ‬ ‫ﺇ ﱠﻥ ﺍﻟﻐ ‪‬‬ ‫ﻭﺍﺳﺘﻐ ﹺﻦ ﻋﻦ ﻛ ﱢﻞ ﺫﻱ ﻗﺮﰉ ﻭﺫﻱ ﺭﺣـﻢﹴ‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻃﻤﻊ ﲟﺎ ﻋﻨﺪ ﺍﷲ ﺣﱴ ﺗﻜﻮﻥ ﻋﺒﺪﹰﺍ ﷲ ﺣﺮﹰﺍ ﻣﻦ ﺳﻮﺍﻩ‪ ،‬ﻭﺇﻳﺎﻙ ﺃﻥ‬
‫ﺗﻄﻤﻊ ﲟﺎ ﻋﻨﺪ ﻏﲑ ﺍﷲ ﻓﺘﺬﻝ ﻟﻪ‪ ،‬ﻓﺘﺸﺮﻙ ﻣﻊ ﺍﷲ ﺇﳍﹰﺎ ﻭﺃﻧﺖ ﻻ ﺗﺸﻌﺮ‪.‬‬

‫*********‬

‫‪١١٨‬‬
‫‪ (٤٥‬ﺭ‪‬ﺏ‪ ‬ﻋ‪‬ﻤ‪ ‬ـﺮٍ ﺍﺗّﺴــﻌﺖ ﺁﻣــﺎﺩﻩ‪ ،‬ﻭﻗﻠّــﺖ ﺃﻣــﺪﺍﺩﻩ‪ ،‬ﻭﺭﺏ‪ ‬ﻋ‪‬ﻤ‪ ‬ـﺮٍ ﻗﻠﻴﻠ ـﺔٌ ﺁﻣــﺎﺩﻩ‪ ،‬ﻛــﺜﲑﺓ‪‬‬

‫ﺃﻣـﺪﺍﺩﻩ‪ ،‬ﻣـﻦ ﺑ‪‬ــﻮﺭﻙ ﻟـﻪ ﰲ ﻋ‪‬ﻤ‪‬ـﺮِﻩ ﺃﺩﺭﻙ ﰲ ﻳﺴـﲑ‪ ‬ﻣـﻦ ﺍﻟـﺰ‪‬ﻣﻦ ﻣــﻦ ﻣـﻨﻦ ﺍ‪ ‬ﺗﻌـﺎﱃ ﻣــﺎ ﻻ‬

‫ﻳﺪﺧﻞ ﲢﺖ ﺩﻭﺍﺋﺮ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻻ ﺗﻠﺤﻘﻪ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﺍﳋُﺬﻻﻥ‪ ‬ﻛـﻞﱡ ﺍﳋ‪‬ـﺬﻻﻥ ﺃﻥ ﺗﺘﻔـﺮ‪‬ﻍَ ﻣـﻦ‬

‫ﺍﻟﺸﻮﺍﻏﻞ‪ ،‬ﺛﻢ‪ ‬ﻻ ﺗﺘﻮﺟ‪‬ﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻘﻞّ ﻋﻮﺍﺋﻘﻚ ﺛﻢ ﻻ ﺗﺮﺣﻞ ﺇﻟﻴﻪ‪.‬‬

‫ﻣﻦ ﺃﻫﻢ ﻣﺎ ﻳﻨﺒﻐﻲ ﻟﻠﺴﺎﻟﻚ ﺃﻥ ﳛﻔﻈﻪ‪ :‬ﺍﻟﻮﻗﺖ‪ ،‬ﻟﻴﻤﻸﻩ ﺑﺎﻟﺘﻮﺟـﻪ ﺇﱃ ﺍﷲ ‪،‬‬
‫ﺐ‪ ،‬ﻭﻻ ﻳﺮﺗﺎﺡ ﺍﻟﺴﺎﻟﻚ ﺣﱴ ﻳﺒﻠﻎ ﻣﻘﺎﻡ‬
‫ﻓﺎﻟﻄﺮﻳﻖ ﻛﹼﻠﻪ ﺟ ‪‬ﺪ ﻭﻋﺰ ‪‬ﻡ ﻟﻴﺲ ﻓﻴﻪ ﻫﺰ ﹲﻝ ﻭﻟﻌ ‪‬‬
‫ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓﻤﻦ ﺟ ‪‬ﺪ ﺍﻟﺴﲑ ﰲ ﺍﻟﻄﺮﻳﻖ ﻧﺎﻝ ﺍﻟﱪﻛﺔ ﰲ ﻋﻤﺮﻩ‪ ،‬ﻓﺤﺼ‪‬ﻞ ﰲ ﺍﻟﻌﻤﺮ ﺍﻟﻘﺼﲑ‬
‫ﻣﺎ ﻻ ﻳ‪‬ﺤﺼ‪‬ﻠﻪ ﻏﲑﻩ ﰲ ﺍﻟﻌﻤﺮ ﺍﻟﻄﻮﻳﻞ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﱪﻛﺔ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﷲ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﺍﻟﱪﻛﺔ ﺃﻧﺖ ﺗﺼﻨﻌﻬﺎ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ ،‬ﻻ ﺗﻨﺘﻈﺮ ﺍﻟﱪﻛﺔ ﺃ ﹾﻥ ﺗ‪‬ﻨﺰﻝ ﻋﻠﻴﻚ ﻣـﻦ‬
‫ﺍﻟﺴﻤﺎﺀ‪ ،‬ﺍﺣﺮﺹ ﻋﻠﻰ ﺩﻗﺎﺋﻖ ﻭﻗﺘﻚ ﻭﺍﻣﻸﻫﺎ ﺑﻜﺜﺮﺓ ﺫﻛﺮ ﺭﺑﻚ ﻭﺍﻟﻌﻤﻞ ﰲ ﻣﻴـﺎﺩﻳﻦ‬
‫ﺍﻟﻄﺎﻋﺔ ﻓﻴﺤﺼﻞ ﻟﻚ ﺍﳋﲑ ﺍﻟﻜﺜﲑ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﺇﺑﺬﻝ ﻣﺎ ﲤﻠﻚ ﳝﺪﻙ ﺍﷲ ﲟﺎ ﻻ ﲤﻠﻚ((‬

‫ﺍﻧﻈﺮ ﺳﻴﺪﻱ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﺎ ﺻﻨﻊ ﰲ )‪ (٢٣‬ﺳﻨﺔ!!‬

‫ﺍﻧﻈﺮ ﺇﱃ ﻣﻮﻻﻧﺎ ﺧﺎﻟﺪ ﺍﻟﻨﻘﺸﺒﻨﺪﻱ ﻋﻤ‪‬ﺮ )‪ (٥٣‬ﺳﻨ ﹰﺔ‪ ،‬ﻋﺎﺵ )‪ (٣٥‬ﺳﻨ ﹰﺔ ﻣﻨﻬﺎ ﻗﺒـﻞ‬
‫ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭ)‪ (١٨‬ﺳﻨ ﹰﺔ ﰲ ﺍﻟﻄﺮﻳﻖ ﻣﻸ ﺍﻟﺸﺮﻕ ﺍﻷﻭﺳﻂ ﻛﻠﻪ ﺑﺎﻟﻄﺮﻳﻘﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳ‪‬ﺔ!!‬

‫‪١١٩‬‬
 ‫ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ‪:‬‬
‫))ﺍﳌﻮﻓﹼﻖ ﻣ‪‬ﻦ ﻛ ﹼﻞ ﻟﻴﻠ ‪‬ﺔ ﻣﻦ ﻟﻴﺎﻟﻴﻪ ﻟﻴﻠﺔ ﻗﺪﺭ ﻭﻛﻞ ﺷﻬﺮ ‪‬ﻣ ‪‬ﻦ ﺷﻬﻮﺭﻩ ﺷﻬﺮ ﺭﻣﻀﺎﻥ‪،‬‬
‫ﻭﻳﺘﻤﺜﻞ‪:‬‬
‫ﻛﻠﹼﻪ ﻣﺎ ﺑﲔ ﺇﺣﻴـﺎﺀ ﻭﻃـﻲ((‬ ‫ـﺮﻱ‬
‫ـﺎﻥ ﻋﻤـ‬ ‫ـﺒﻜﻢ ﺭﻣﻀـ‬ ‫ﰲ ﺣـ‬
‫ﻭﻟﻴﺲ ﺍﳌﻬ ‪‬ﻢ ﺃ ﹾﻥ ﺗﺆﺗﻰ ﻋﻤﺮﹰﺍ ﻃﻮﻳﻼﹰ؛ ﺍﻷﻫﻢ ﺃ ﹾﻥ ﺗ‪‬ﻨﺘﺞ ﰲ ﻋﻤﺮﻙ ﺍﻟﻘﺼﲑ ﻣﺎ ﻻ ﻳ‪‬ﻨﺘﺠﻪ‬
‫ﻏﲑﻙ ﰲ ﻋﻤﺮﻩ ﺍﻟﻄﻮﻳﻞ ﺭﻏﻢ ﻛﻞ ﺍﻟﺸﻮﺍﻏﻞ ﺍﻟﱵ ﺗﺮﻳﺪ ﺇﻋﺎﻗﺘﻚ‪.‬‬
‫ﻭﺍﳌﺨﺬﻭﻝ ﺍﻷﲪﻖ ﺍﻟﺬﻱ ﺧﻼ ﻋﻤﺮﻩ ﻣﻦ ﺍﻟﺸﻮﺍﻏﻞ ﻭﺍﻧﻌﺪﻡ ﻣﻦ ﺍﻟﻌﻮﺍﺋﻖ ﰒ ﲡـﺪﻩ‬
‫ﺧﺎﻟﻴﹰﺎ‪ ،‬ﻳﻀﻴﻊ ﻋﻤﺮﻩ ﰲ ﺍﻟﻠﻌﺐ ﻭﺍﻟﻠﻬﻮ ﻭﺍﻟﻐﻔﻠﺔ ﻋﻦ ﺍﷲ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻟﻘﺪ ﻗﺮﺃﺕ ﻛﺜﲑﹰﺍ ﻋﻦ ﺃﻋﻼﻡ ﺍﻟﺮﺟﺎﻝ ﺍﳌﻨـﺘﺠﲔ ﰲ ﺍﻟﺸـﺮﻕ ﻭﺍﻟﻐـﺮﺏ‬
‫ﻣﺴﻠﻤﲔ ﻭﻏﲑ ﻣﺴﻠﻤﲔ‪ ،‬ﻓﻮﺟﺪﺕ ﻗﺎﲰﹰﺎ ﻣﺸﺘﺮﻛﹰﺎ ﺑﲔ ﺍﳉﻤﻴﻊ ﻭﻫﻮ ﺃ‪‬ـﻢ ﻛـﺎﻧﻮﺍ‬
‫ﻳﻌﻴﺸﻮﻥ ﺣﻴﺎﺓ ﺻﻌﺒﺔ ﻭﻇﺮﻭﻓﹰﺎ ﺧﺎﻧﻘﺔ‪ ،‬ﺗﻐﻠﺒﻮﺍ ﻋﻠﻰ ﻛﻞ ﺫﻟﻚ ﻓﺤﻔﻈﻮﺍ ﺃﻭﻗﺎ‪‬ﻢ ﻣـﻦ‬
‫ﺃ ﹾﻥ ﺗﻀﻴﻊ ﻫﺪﺭﹰﺍ ﻓﺤﺼﻞ ﳍﻢ ﻓﻮﻕ ﻣﺎ ﻳﺘﻤﻨﻮﻥ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺮﺹ ﻋﻠﻰ ﻭﻗﺘﻚ ﻭﺍﺟﻌﻠﻪ ﻣﺒﺎﺭﻛﹰﺎ ﺑﺎﻏﺘﻨﺎﻡ ﳊﻈﺎﺗﻪ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻧـﻪ‬
‫ﻋﻠﻰ ﻗﺪﺭ ﺍﻏﺘﻨﺎﻡ ﻭﻗﺘﻚ ﻳﻜﻮﻥ ﺍﺭﺗﻘﺎﺋﻚ‪.‬‬

‫‪١٢٠‬‬
‫‪ (٤٦‬ﺩﻝّ ﺍﻟﻌﻘﻮﻝ ﺑﻮﺟﻮﺩ ﺁﺛﺎﺭﻩ ﻋﻠﻰ ﻭﺟﻮﺩ ﺫﺍﺗﻪ ﺇﺫ ﳏﺎﻝٌ ﺃﻥ ﻳﻮﺟﺪ ﺃﺛﺮ‪ ‬ﺑـﻼ ﻣﻮﺟـﺪ‪،‬‬

‫ﻭﺩﻝّ ﺑـﺘﻨـﻮﻉ ﺁﺛﺎﺭﻩ ﻋﻠﻰ ﺛﺒﻮﺕ ﺃﻭﺻﺎﻓﻪ ﺇﺫ ﳏﺎﻝٌ ﺃﻥ ﻳﻮﺟﺪ ﻭﺻﻒ‪ ‬ﺑـﻼ ﻣــﻮﺻ‪ّ‬ﻒ‪ ،‬ﻭﺩﻝّ‬

‫ﺑﺜﺒﻮﺕ ﺃﻭﺻﺎﻓﻪ ﻋﻠـﻰ ﻭﺟـﻮﺩ ﺃﲰﺎﺋـﻪ ﺇﺫ ﳏـﺎﻝٌ ﺃﻥ ﻳﻘـﻮﻡ ﺍﻟﻮﺻـﻒ‪ ‬ﺑﻨﻔﺴـﻪ‪ ،‬ﺃﻣ‪‬ـﺎ ﺃﺭﺑـﺎﺏ‬

‫ﺍﳉﺬﺏ ﻓﻴﻜﺸﻒ ﻟﻘﻠﻮﲠﻢ ﻋﻦ ﻛﻤﺎﻝ ﺫﺍﺗﻪ‪ ،‬ﺛﻢ ﻳﺮﺩ‪‬ﻫﻢ ﺇﱃ ﺷﻬﻮﺩ ﺻـﻔﺎﺗﻪ‪ ،‬ﺛـﻢ ﻳ‪‬ـﺮﺟﻌﻬﻢ‬

‫ﺇﱃ ﺍﻟﺘّﻌﻠّــﻖ ﺑﺄﲰﺎﺋــﻪ‪ ،‬ﺛــﻢ ﻳــﺮﺩ‪‬ﻫﻢ ﺇﱃ ﺷــﻬﻮﺩ ﺁﺛــﺎﺭﻩ ﻓﺴــﺒﻘﺖ ﺃ�ــﻮﺍﺭ‪‬ﻫﻢ ﺃﺫﻛــﺎﺭﹶﻫﻢ‪ ،‬ﻭﺃﻣ‪‬ــﺎ‬

‫ﺍﻟﺴ‪‬ﺎﻟﻜﻮﻥ ﻓﺄﻣﺎﻝ ﻗﻠـﻮﲠﻢ ﺇﱃ ﻛﺸـﻒ ﺃﺳـﺮﺍﺭﻩ‪ ،‬ﻓـﺪﻟّﻬﻢ ﻋﻠـﻰ ﺃﺑـﻮﺍﺏ ﻣﻌﺮﻓﺘـﻪ‪ ،‬ﻓـﺪﺧﻠﻮﺍ‬

‫ﻣﻔﺎﻭﺯﻫﺎ‪ ،‬ﻭﺗﺬﻭﻗﻮﺍ ﻣﺸﺎﻗّﻬﺎ ﺣﺘﻰ ﺑﻠﻐﻮﺍ ﻣﺮﺍﺩﻫﻢ ﻓﺴﺒﻘﺖ ﺃﺫﻛﺎﺭ‪‬ﻫ‪‬ﻢ ﺃ�ﻮﺍﺭﹶﻫ‪‬ﻢ‪.‬‬

‫ﺍﻟﺴﺎﻟﻜﻮﻥ ﻋﻠﻰ ﻣﺮﺍﺗﺐ‪:‬‬
‫‪ -١‬ﺳﺎﻟﻚ ﺑﺎﻟﻌﻘﻞ‪.‬‬
‫‪ -٢‬ﺳﺎﻟﻚ ﺑﺎﳉﺬﺏ‪.‬‬
‫‪ -٣‬ﺳﺎﻟﻚ ﺑﺎ‪‬ﺎﻫﺪﺓ‪.‬‬
‫ﺃﻣﺎ ﺳﺎﻟﻚ ﺍﻟﻌﻘﻞ‪ :‬ﻓﻘﺪ ﺧﻠﻖ ﺍﷲ ‪ ‬ﺍﻟﻌﻘﻞ ﻭﻭﻫﺒﻪ ﻟﻜ ﹼﻞ ﺇﻧﺴﺎ ‪‬ﻥ ﻟﻴﻜﻮﻥ ﺍﻟﺒـﺎﺏ‬
‫ﺍﻷﻋﻈﻢ ﳌﻌﺮﻓﺔ ﺍﷲ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪| { z y x w v u t s r q‬‬
‫} ~ _ ` ‪m l k j ih g f ed c b a‬‬
‫‪zyx wvutsrqpo n‬‬
‫{ |} ~  ¡‪] z § ¦ ¥ ¤ £ ¢‬ﺍﻟﻨﻤﻞ‪.[٦١ – ٦٠ :‬‬

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 ‫ﻓﺎﻟﻌﻘﻞ ﺍﻹﻧﺴﺎﱐ ﻳﺮﻯ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺍﻟﺬﻱ ﻃﺮﺃ ﻋﻠﻴﻪ ﻓﻴﺴﺘﺪﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﻮﺟ ‪‬ﺪ‬
‫ﲔ ﻭﻗﺴﻮ ‪‬ﺓ‪...‬‬
‫ﻟﻪ‪ ،‬ﹼﰒ ﻳﺮﻯ ﺧﺼﺎﺋﺺ ﺍﳌﺨﻠﻮﻗﺎﺕ ﻣﻦ ﲨﺎ ﹴﻝ ﻭﻋﻈﻤ ‪‬ﺔ ﻭﻗﻮ ‪‬ﺓ ﻭﻟ ﹴ‬
‫ﻓﻴﺴﺘﺪﻝ ﺍﻟﻌﻘﻞ ﻋﻠﻰ ﺻﻔﺎﺕ ﺍﳋﺎﻟﻖ ﻣﻦ ﺧﺼﺎﺋﺺ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻓﻴﻌﻠﻢ ﺃﻥ ﷲ ﺃﲰﺎ ًﺀ‬
‫ﻗﺪﳝ ﹰﺔ ﺗﻘﻮﻡ ‪‬ﺎ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻓﻜﺎﻥ ﻫﺬﺍ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻌﻘﻠﻲ ﻣﺒﺎﺣﹰﺎ ﻟﻜﻞ ﺍﻟﻨـﺎﺱ ﻋﺎﻣ‪‬ـ ﹰﺔ‪،‬‬
‫ﻓﻤﻨﻬﻢ ﻣﻦ ﺁﻣﻦ ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﻔﺮ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﺎﻟﻚ ﺍﳉﺬﺏ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪] z E D C B A { :‬ﻃﻪ‪.[١٣ :‬‬
‫ﻓﻠﻤ‪‬ﺎ ﺃﺭﺍﺩ ﺍﷲ ‪ ‬ﲣﺼﻴﺺ ﻓﺌ ‪‬ﺔ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﺑﻨﻮﺭﻩ ﻟﻴﻜﻮﻧﻮﺍ ﻣﻮﺿﻊ ﻧﻈﺮﻩ ﻣﻦ ﺑﲔ‬
‫ﺧﻠﻘﻪ‪ ،‬ﲡﻠﹼﻰ ﻋﻠﻴﻬﻢ ﺑﻨﻮﺭﻩ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﺃﺩﺭﻙ ﺍﻟﻨﻮﺭ ﺻﻔﺎ َﺀ ﻗﻠﺒﹺﻪ ﻭﻧﻘﺎﺀ ﺳﺮﻳﺮﺗﻪ ﻓﻮﻗﻊ‬
‫ﻓﻴﻪ ﲟﻜﺎﻥ‪ ،‬ﻓﺎﳒﺬﺏ ﺇﱃ ﻣﺼﺪﺭ ﺍﻟﻨﻮﺭ ﻣﺘﺠﺎﻭﺯﹰﺍ ﻛﻞ ﺍﻟﻮﺳﺎﺋﻂ ﻭﺍﳌﺴﺎﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﻫـﻮ‬
‫ﺑﺮﺑ‪‬ﻪ‪ ،‬ﻭﻳ‪‬ﺴﻤﻰ ﰲ ﻋﻠﻢ ﺍﻟﺴﻠﻮﻙ‪ :‬ﺍ‪‬ﺬﻭﺏ‪.‬‬
‫ﻓﺎ‪‬ﺬﻭﺏ‪ :‬ﻣﻦ ﻛﺎﻥ ﳏﻤﻮ ﹰﻻ ﻓﺄﺩﺭﻙ ﺍﳌﻌﺮﻓﺔ ﻣﻦ ﺃﻭﻝ ﻗﺪﻡ‪ ،‬ﻓﺒﻘﻲ ﰲ ﺟﺬﺑﺘﻪ ﺣـﱴ‬
‫ﺁﺧﺮ ﺣﻴﺎﺗﻪ‪ ،‬ﻓﻼ ﻳﺼﻠﺢ ﻟﺘﺮﺑﻴ ‪‬ﺔ ﻭﻻ ﺇﺭﺷﺎ ‪‬ﺩ ﻭﻻ ﺻﺤﺒﺔ‪.‬‬
‫ﻭﺃﻣﺎ ﺳﺎﻟﻚ ﺍ‪‬ﺎﻫﺪﺓ‪:‬‬
‫ﺗﻌﺎﱃ‪] z t s r q p { :‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.[٦٩ :‬‬ ‫ﻗﺎﻝ‬
‫ﻓﻬﺆﻻﺀ ﺃﺩﺭﻛﻮﺍ ﺍﻟﺘﺠﻠﹼﻲ ﺑﻘﻠﻮ‪‬ﻢ ﻓﻤﺎﻟﺖ ﺇﱃ ﻣﺼﺪﺭﻩ ﻟﻴﺤﺼﻞ ﻣﺮﺍﺩﻫﻢ‪ ،‬ﻓﺪﻟﹼﻬﻢ ﺍﷲ‬
‫ﻋﻠﻰ ﺃﻫﻞ ﺇﺭﺷﺎﺩﻩ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺮﺑﺎﻧﻴﲔ ﻓﺪﺧﻠﻮﺍ ﻣﺴـﺎﻟﻜﻬﻢ ﺇﱃ ﺣـﲔ‬
‫ﺻﻔﺖ ﺭﻭﺣﻬﻢ ﺑﺘﺮﺑﻴﺘﻬﻢ ﻓﺈﺫﺍ ‪‬ﻢ ﻭﻗﻔﻮﺍ ﻋﻠﻰ ﺭ‪‬ﻢ‪.‬‬
‫ﻓﺎﻟﺴﺎﻟﻚ‪ :‬ﻣﻦ ﲪﻞ ﺍﻟﺴﻠﻮﻙ ﻭﻗﺎﺳﻰ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﻗﻄـﻊ ﺍﳌﻔـﺎﻭﺯ ﺣـﱴ ﺃﺩﺭﻙ‬
‫ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓﻬﻮ ﺍﻟﻜﺎﻣﻞ ﺍﳌﺮﺷﺪ ﺍﳌﺮﺑ‪‬ﻲ‪.‬‬
‫ﺏ ﻣﻦ ﺃﻭﻝ ﻗﺪﻡ‪ ،‬ﻓﻴ‪‬ـﺪﺭﻙ ﻣـﻦ‬ ‫ﻗﻠﺖ‪ :‬ﻋﻨﺪﻧﺎ ﰲ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﻛﻞ ﺳﺎﻟ ‪‬‬
‫ﻚ ﳎﺬﻭ ‪‬‬

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 ‫ﺍﻷﺣﻮﺍﻝ ﻣﺎ ﻳ‪‬ﺪﺭﻛﻪ ﺍﳌﻨﺘﻬﻮﻥ ﻣﻦ ﺍﳌﻘﺎﻡ‪ ،‬ﻭﻫﻲ ﺍﻧﺪﺭﺍﺝ ﺍﻟﺒﺪﺍﻳـﺔ ﺑﺎﻟﻨﻬﺎﻳـﺔ‪ ،‬ﻟﻜـ ‪‬ﻦ‬
‫ﺍﻷﺣﻮﺍﻝ ﺗﺘﺤﻮﻝ ﻋﻨﻪ‪ ،‬ﻓﻴﻌﻮﺩ ﺇﱃ ﺍﻟﺴﻠﻮﻙ ﻣﻦ ﺟﺪﻳﺪ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻭﺻﻞ ﺍﻟﻨﻬﺎﻳﺔ ﻋـﺎﺩ‬
‫ﻭﻧﺰﻝ ﻣﻦ ﺟﺪﻳﺪ ﺇﱃ ﻣﻘﺎﻡ ﺍﻟﺘﺮﺑﻴﺔ ﻓﻴﺼﲑ ﻋﺮﺷﻴﹰﺎ ﻓﺮﺷﻴﹰﺎ‪ ،‬ﻭﻟـﻴﺲ ﰲ ﺍﻟﻨﻘﺸـﺒﻨﺪﻳﺔ‬
‫ﺍﺳﺘﻤﺮﺍ ‪‬ﺭ ﻟﻠﺠﺬﺏ‪ ،‬ﻭﺇﻧ‪‬ﻤﺎ ﻫﻲ ﻣﺮﺣﻠﺔ ﺍﻟﺒﺪﺍﻳﺎﺕ ﰒ ﺍﻟﺼﺤﻮ‪.‬‬
‫ﺃﻣﺎ ﻋﻨﺪ ﺍﻟﻘﺎﺩﺭﻳﺔ ﻭﺍﻟﺸﺎﺫﻟﻴﺔ ﻭﺍﻟﺮﻓﺎﻋﻴﺔ ﻭﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻄﺮﻕ‪ ...‬ﻓﺎﳉﺬﺏ ﻣﻘـﺪ ‪‬ﻡ‬
‫ﻋﻠﻰ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻷ ﹼﻥ ﻓﻴﻪ ﳏﺾ ﺍﻻﺻﻄﻔﺎﺀ ﻭﺍﻻﺧﺘﻴﺎﺭ‪ ،‬ﻭﻟﻴﺲ ﰲ ﻫﺬﺍ ﺍﻻﺧﺘﻼﻑ ﺑﲔ‬
‫ﺍﻟﻄﺮﻕ ﺗﻀﺎ ‪‬ﺩ ﺃﻭ ﺗﺪﺍﻓ ‪‬ﻊ‪ ،‬ﺇﳕﺎ ﻫﻮ ﺗﻨﻮﻉ ﺃﺫﻭﺍﻕ ﻟﺘﻨﻮﻉ ﺍﳌﺴﺘﻘﺒﻼﺕ ﺍﻟﻘﻠﺒﻴﺔ‪ ،‬ﻭﺍﻟﺘﺼﻮﻑ‬
‫ﻛﻠﻪ ﺃﺫﻭﺍﻕ‪ ،‬ﻭﻣﺆﺩﻯ ﺍﳉﻤﻴﻊ ﻭﺍﺣﺪ‪ :‬ﻫﻮ ﻣﻌﺮﻓﺔ ﺍﷲ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ‪:‬‬
‫ﺩﻋــﺎ ﺇﻟﻴــﻪ ﺑﺘﻌﻠــﻴ ﹴﻢ ﻭﺗﻨﺒﻴــﻪ‬ ‫ﻚ ﻣـﺎ‬ ‫ﺏ ﻭﺳـﺎ‪‬ﻟ ‪‬‬‫ﺱ ﻋﺒﺪﺍ ‪‬ﻥ ﳎﺬﻭ ‪‬‬‫ﻭﺍﻟﻨ‪‬ﺎ ‪‬‬
‫ـﻪ‬
‫ـﻴﺲ ﻳﻨﻮﻳـ‬
‫ـﻮ ﺃﻣ ـ ﹴﺮ ﻟـ‬
‫ﻋﻨﺎﻳ ـ ‪‬ﺔ ﳓـ‬ ‫ﺏ ﺃﺧـ ﹸﺬ ﻋﺒـ ‪‬ﺪ ﺑﻐﺘـ ﹰﺔ ﺑﻴـﺪﻱ‬
‫ﻭﺍﳉﺬ ‪‬‬
‫ﻒ ‪‬ﺗﻼﻗﻴــﻪ‬
‫ﺲ ﻛﻠﻔــ ﹶﺔ ﺗﻜﻠﻴــ ‪‬‬
‫ﳛــ ‪‬‬ ‫ﺏ ﺍﻟﻌﻨﺎﻳـﺔ ﻻ‬
‫ﻭﻫﻮ ﺍﳌﺮﺍ ‪‬ﺩ ﻭﻣــﺨﻄﻮ ‪‬‬
‫ﻟ ‪‬ﻪ ﻓﻴﻘﺼ ‪‬ﺪ ﻣـﺎ ﻗـﺪ ﻛـﺎﻥ ﻧﺎﻭﻳـﻪ‬ ‫ﻃﻮﺭﹰﺍ ﻳـ ﹺﺮ ‪‬ﺩ ﻋﻠﻴـﻪ ﺍﳊﹸﺴـ ‪‬ﻦ ﺗ ﹾﻜﻤﻠـ ﹰﺔ‬
‫ﺳﻮﻯ ﺍﻟﻌﺒـﺎﺩﺓ ﻳﺴـﺘﺤﻠﻲ ﺗﻔﺎﻧﻴـﻪ‬ ‫ﺗﺮﺍ ‪‬ﻩ ﻳﻌﺒـﺪ ﻻ ﻳﻠـﻮﻱ ﻋﻠـﻰ ﺷـﻐ ﹴﻞ‬
‫ﻭﺫﻭ ﺍﻟﻌﻨﺎﻳﺔ ﺣﻔـﻆ ﺍﳊـ ‪‬ﻖ ﳛﻤﻴـﻪ‬ ‫ﺐ ﻋـﻦ ﺍﻹﺣﺴـﺎﺱ ﳐﺘﻄﻔـﹰﺎ‬
‫ﻭﻗﺪ ﻳﻐﻴ ‪‬‬
‫ﷲ ﻳﻠﻘﻴــﻪ‬
‫ﻣــﻊ ﺍﻟﻜﺸــﻮﻑ ﻷ ﹼﻥ ﺍ َ‬ ‫ﺗﺮﻯ ﺍﳊﻘﺎﺋﻖ ﺗﺒـﺪﻭ ﻣﻨـﻪ ﰲ ﻧﺴـ ﹴﻖ‬
‫ﳚﺎﻫــﺪ ﺍﻟــﻨ‪‬ﻔﺲ ﺇﺣﻴــﺎ ًﺀ ﻟﺒﺎﻗﻴــﻪ‬ ‫ﻭﺫﻭ ﺍﻟﺴ‪‬ــﻠﻮﻙ ﺗــﺮﺍ ‪‬ﻩ ﰲ ﺑﺪﺍﻳﺘــﻪ‬
‫ﺷﺮﻭﻃﻬﻢ ﺧﺎﺋﻔـﹰﺎ ﻣــﻤ‪‬ﺎ ﻳﺮ ‪‬ﺟﻴـﻪ‬ ‫ﳝﺸﻲ ﻋﻠﻰ ‪‬ﺞ ﺃﻫﻞ ﺍﻟﺼ‪‬ـﺪﻕ ﻣﻠﺘﺰﻣـﹰﺎ‬
‫ﻳﻬﻮﻱ ﺑﻪ ﺍﳊﻆﱡ ﰲ ﺃﻫـﻮﻯ ﻣﻬﺎﻭﻳـﻪ‬ ‫ﻛﻢ ﻣ‪‬ـ ‪‬ﻦ ﻣﺮﻳـ ‪‬ﺪ ﻓﺘـﺮ ﺑﻌـﺪ ﻋﺰﻣـ ‪‬ﺔ‬

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‫ﻓﻀ ﹲﻞ ﻋﻠﻰ ﺍﳉﺬﺏ ﳑ‪‬ﺎ ﺍﻟﺴ‪‬ﻌﻲ ﺗﺎﻟﻴـﻪ‬ ‫ﺏ ﺇ ﹾﻥ ﺟﺎﺀ ﻣ‪‬ﻦ ﺑﻌﺪ ﺍﻟﺴ‪‬ـﻠﻮﻙ ﻟـﻪ‬
‫ﻭﺍﳉﺬ ‪‬‬
‫ﻫﻮ ﺍﳉﺬﺏ ﻇﻬﺮﺕ ﺣﺴ‪‬ـﹰﺎ ﺑﻮﺍﺩﻳـﻪ‬ ‫ﻓﺎﳉﺬﺏ ﻫﺬﺍ ﺍﻟـﺬﻱ ﺍﻟﺘ‪‬ﻔﻀـﻴ ﹸﻞ ﻓﻴـﻪ‬
‫ﻃﺮﻳ ‪‬ﻖ ﺣـ ‪‬ﻖ ﻭﻻ ‪‬ﺭﺅﻳـﺖ ﻣﺮﺍﺋﻴـﻪ‬ ‫ﻭﰲ ﺍﳊﻘﻴﻘﺔ ﻟﻮﻻ ﺍﳉﺬﺏ ﻣﺎ ﺳ‪‬ـﻠ‪‬ﻜﺖ‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍ‪‬ﺬﻭﺑﲔ ﻓﻼ ﺗﻌﺘﺮﺽ ﻋﻠﻰ ﺳﻠﻮﻛﻬﻢ ﻓﺈ‪‬ﻢ ﻣﺄﺧﻮﺫﻭﻥ‪.‬‬

‫*********‬

‫‪١٢٤‬‬
‫‪ (٤٧‬ﻋﻠﻢﹶ ﻗﻠّﺔَ ﳖﻮﺽِ ﺍﻟﻌﺒﺎﺩ‪ ‬ﺇﱃ ﻣﻌﺎﻣﻠﺘﻪ ﻓﺄﻭﺟﺐﹶ ﻋﻠﻴﻬﻢ ﻭﺟﻮﺏﹶ ﻃﺎﻋﺘﻪ‪ ،‬ﻓﺴﺎﻗﻬﻢ‪‬‬

‫ﺇﻟﻴــﻪ ﺑﺴﻼﺳ ـﻞِ ﺍﻹﳚــﺎﺏ »ﻋﺠ ـﺐﹶ ﺭﺑ ـﻚﹶ ﻣــﻦ ﻗــﻮﻡٍ ﻳﺴــﺎﻗﻮﻥ ﺇﱃ ﺍﳉﻨ ـﺔ‪ ‬ﺑﺎﻟﺴﻼﺳــﻞ«‬
‫)‪(١‬‬

‫ﺃﻭﺟﺐﹶ ﻋﻠﻴﻚ ﺧﺪﻣﺘﻪ‪ ،‬ﻭﻣﺎ ﺃﻭﺟﺐ ﻋﻠﻴﻚ ﺇﻻ ﺩﺧﻮﻝ ﺟﻨﺘﻪ‪.‬‬

‫ﻣﻦ ﺣﻜﻤﺔ ﺗﻜﻠﻴﻒ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﺑﺎﻟﺸﺮﺍﺋﻊ ﺃ ﹼﻥ ﻛﺜﲑﹰﺍ ﻣﻨﻬﻢ ﻻ ﻳﻌﺮﻑ ﺃﻳﻦ ﺻﻼﺣﻪ‪،‬‬
‫ﻭﻻ ﺗﻨﻬﻀﻪ ﺍﶈﺒﺔ ﺃﻭ ﺍﻟﻮﻓﺎﺀ ﻟﻠﻄﺎﻋﺔ‪ ،‬ﻭﻳﻈﻦ ﺃ ﹼﻥ ﰲ ﺍﳌﻌﺼﻴﺔ ﺳﻌﺎﺩﺗﻪ‪.‬‬
‫ﻓﻤﻦ ﺭﲪﺔ ﺍﷲ ﺃﻧﻪ ﻳﺴﻮﻕ ﺍﻟﻌﺒﺪ ﺇﱃ ﻃﺎﻋﺘﻪ ﺑﺎﻟﺘﻬﺪﻳﺪ ﻭﺍﻟﻮﻋﻴﺪ ﻷ ﹼﻥ ﻣـﻦ ﻓﺎﺗـﻪ‬
‫ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﻋﺒﻮﺩﻳﺘﻪ ﺧﺴﺮ ﺁﺧﺮﺗﻪ‪ ،‬ﻭﺣ‪‬ﺮﻡ ﺩﺧﻮﻝ ﺍﳉﻨﺔ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺄﺗﻨﺎ ﺑﺸـﺮﺍﺏ‬
‫ﺍﻟﻠﻴﻤﻮﻥ ﹸﻗﺪﻧﺎﻩ ﺑﻌﺼﺎ ﺍﻟﻠﻴﻤﻮﻥ‪.‬‬
‫ﻓﻠﻤﺎ ﺃﻭﺟﺐ ﺍﷲ ﻋﻠﻰ ﻋﺒﺪﻩ ﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻫﻮ ﰲ ﺍﳊﻘﻴﻘﺔ ﺃﻭﺟـﺐ ﻟـﻪ‬
‫ﺩﺧﻮﻝ ﺍﳉﻨﺔ‪ ،‬ﻓﻬﻞ ﻳﻌﻠﻢ ﺍﻟﻌﺒﺪ ﻟﻄﻒ ﺭﺑﻪ ﺑﻪ؟‬
‫ﻭﺭﺩ ﻋﻦ ﺍﻟﺴﻠﻒ‪:‬‬
‫ﻲ ﻻ ﻷﺭﺑﺢ ﻋﻠﻴﻬﻢ((‬‫))ﻳﻘﻮﻝ ﺗﻌﺎﱃ‪ :‬ﺧﻠﻘﺖ ﺍﳋﻠﻖ ﻟﲑﲝﻮﺍ ﻋﻠ ‪‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﻳﺎﻙ ﺃ ﹾﻥ ﺗﺴﺄﻡ ﻣﻦ ﻋﺒﺎﺩﺓ ﺭﺑﻚ ﺃﻭ ﻳﻘﻊ ﰲ ﻧﻔﺴﻚ‪ :‬ﻟ ‪‬ﻢ ﺃﻭﺟﺐ ﺍﷲ‬
‫ﻋﻠ ‪‬ﻲ ﺍﻟﻌﺒﺎﺩﺓ ﻭﻫﻮ ﺍﻟﻐﲏ ﻋﲏ؟ ﺍﻋﻠﻢ ﺃﻥ ﻋﺪﻝ ﺍﷲ ﻳﻘﺘﻀﻲ ﺃﻟﹼﺎ ﻳﺴﺘﻮﻱ ﺍﻟﺬﻳﻦ ﻳﻌﻠﻤﻮﻥ‬
‫ﻭﺍﻟﺬﻳﻦ ﻻ ﻳﻌﻠﻤﻮﻥ‪.‬‬

‫)‪(١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٨٤٨‬‬

‫‪١٢٥‬‬
 ‫‪ (٤٨‬ﻣﻦ ﱂ ﻳ‪‬ﻘﺒﻞ ﻋﻠﻰ ﺍ‪ ‬ﲟﻼﻃﻔﺎﺕ ﺍﻹﺣﺴﺎﻥ ﻗ‪‬ﻴﺪﹶ ﺇﻟﻴﻪ ﺑﺴﻼﺳﻞ ﺍﻻﻣﺘﺤﺎﻥ‪.‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫ﺐ ﺍﷲ ﻣﻦ ﻗﻮ ﹴﻡ ﻳﺪﺧﻠﻮﻥ ﺍﳉ‪‬ﻨ ﹶﺔ ﰲ ﺍﻟﺴﻼﺳﻞ«‬
‫ﺠ ‪‬‬
‫» ‪‬ﻋ ﹺ‬
‫ﻟﻘﺪ ﺃﺩﺭﻛﺖ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻹﳍﻴﺔ ﺃﻗﻮﺍﻣﹰﺎ ﺃﺭﺍﺩﻫﻢ ﺧ ‪‬ﺪﺍﻣﹰﺎ ﻟﻌﺘﺒﺘﻪ ﻭﺩﹼﻟﺎ ﹰﻻ ﻋﻠﻰ ﺣﻀـﺮﺗﻪ‪،‬‬
‫ﻓﺘﺠﻠﻰ ﻋﻠﻴﻬﻢ ﺑﺈﺣﺴﺎﻧﻪ ﻭﻋﻄﺎﺋﻪ ﻛﻲ ﻳﻨﺠﺬﺑﻮﺍ ﻭﻳـﺪﺧﻠﻮﺍ ﻃﺮﻳـﻖ ﺍﻟﻮﺻـﻮﻝ ﺇﱃ‬
‫ﺣﻀﺮﺗﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻭﺛﺐ ﺇﱃ ﺍﻟﻄﺮﻳﻖ ﻓﺒﻠﻎ ﺍﳌﻘﺎﻡ ﺍﻟﺮﻓﻴﻊ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺗﻜﺎﺳﻞ ﻋـﻦ‬
‫ﺍﻟﻄﺮﻳﻖ ﻭﻗﻌﺪ ﻭﺳﻮ‪‬ﻑ ﻓﻜﺎﻥ ﺃﻥ ﺑﺪ‪‬ﻝ ﺍﷲ ﻋﻄﺎﺀﻩ ﻣﻨﻌﹰﺎ ﻭﻓﺮﺣﻪ ﺿﻴﻘﹰﺎ‪ ،‬ﻓﺎﺳﺘﻴﻘﻆ ﻣﻦ‬
‫ـﻊ‪.‬‬‫ـﺎﻡ ﺍﻟﺮﻓﻴـ‬
‫ـﻎ ﺍﳌﻘـ‬
‫ـﻖ ﻓﺒﻠـ‬‫ـﺎﻋﺘﻪ ﻭﻭﺛـﺐ ﺇﱃ ﺍﻟﻄﺮﻳـ‬ ‫ـﻦ ﺳـ‬ ‫ـﺎﻡ ﻣـ‬ ‫ـﻪ ﻭﻗـ‬‫ﻏﻔﻠﺘـ‬
‫ﺕ ﺑﻌﺼﲑ ﺍﻟﻠﻴﻤﻮﻥ ﺳﻘﻨﺎﻩ ﺑﻘﻀﺒﺎﻥ ﺍﻟﻠﻴﻤﻮﻥ‪.‬‬ ‫ﻗﺎﻟﻮﺍ‪ :‬ﻣﻦ ﱂ ﻳﺄ ‪‬‬
‫ﻳﻘﻮﻝ ﺍﻷﺳﺘﺎﺫ ﺍﳌﺮﰊ ﺃﺑﻮ ﺍﳋﲑ ﺍﻟﺼﺒﺎﻍ‪:‬‬
‫))ﻛﻨﺖ ﰲ ﺷﺒﺎﰊ ﺃﺯﻭﺭ ﻣﻘﺎﻡ ﺍﻟﺸﻴﺦ ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ ﻗﺪﺱ ﺳﺮﻩ ﻷﻧﺎﻝ ﻣـﻦ‬
‫ﺑﺮﻛﺎﺗﻪ‪ ،‬ﻭﺑﻴﻨﻤﺎ ﻛﻨﺖ ﻣﺮﺓ ﰲ ﺣﻀﺮﺗﻪ ﺇﺫ ﻏﻔﻴﺖ ﻋﻴﲏ ﻭﺃﻧﺎ ﺃﻗﺮﺃ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺮﺃﻳـﺖ‬
‫ﺍﻟﺸﻴﺦ ﳏﻲ ﺍﻟﺪﻳﻦ ﰲ ﺍﻟﺮﺅﻳﺎ ﻳﻘﻮﻝ ﱄ‪ :‬ﻳﺎ ﺑﲏ ﻣﺎ ﺗﻔﻌﻞ ﻫﻨﺎ؟ ﻗﻠﺖ‪ :‬ﺃﺗﺒﺎﺭﻙ ﺑﻜﻢ ﻳـﺎ‬
‫ﺳﻴﺪﻱ‪ ،‬ﻓﻘﺎﻝ ﱄ‪ :‬ﻳﺎ ﺑﲏ ﺃﻧﺎ ﻛﻨﺖ ﺑﺮﻛ ﹰﺔ ﻷﻫﻞ ﺯﻣﺎﱐ ﺍﺫﻫﺐ ﺇﱃ ﺷﻴﺦ ﳏﻲ ﺍﻟﺪﻳﻦ‬
‫ﺯﻣﺎﻧﻚ! ﻓﺎﻧﺘﺒﻬﺖ ﺩﻭﻥ ﺃﻥ ﺃﺗﺪﺑﺮ ﻭﺻﻴﺔ ﺍﻟﺸﻴﺦ‪ ،‬ﻭﺑﻌﺪ ﺃﻳﺎ ﹴﻡ ﻗﻠﻴﻠﺔ ﺣﺼـﻠﺖ ﻣﻌـﻲ‬
‫ﺍﻟﺮﺅﻳﺎ ﺫﺍ‪‬ﺎ ﺇﻻ ﺃﻥ ﺍﻟﺸﻴﺦ ﳏﻲ ﺍﻟﺪﻳﻦ ﻛﺎﻥ ﳛﻤﻞ ﺑﻴﺪﻩ ﻋﺼﺎ ﻭﻗﺎﻝ ﱄ‪ :‬ﺃﻣﺎ ﻗﻠﺖ ﻟﻚ‬
‫ﺍﺫﻫﺐ ﺇﱃ ﺷﻴﺦ ﳏﻲ ﺍﻟﺪﻳﻦ ﺯﻣﺎﻧﻚ‪ ،‬ﻭﺭﻓﻊ ﺍﻟﻌﺼﺎ ﻟﻴﻀﺮﺑﲏ ‪‬ﺎ ﻓﻔﺮﺭﺕ ﻣﻨﻪ ﻭﻫـﻮ‬
‫ﻳﺘﺒﻌﲏ ﺑﺎﻟﻌﺼﺎ ‪-‬ﻫﺬﺍ ﰲ ﺍﻟﺮﺅﻳﺎ‪ -‬ﺇﱃ ﺃﻥ ﻭﺻﻠﺖ ﺇﱃ ﻣﺴـﺠﺪ ﺃﰊ ﺍﻟﻨـﻮﺭ ﺍﻟﻘـﺪﱘ‬
‫ﻭﺭﺃﻳﺖ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻳ‪‬ﺪﺭ‪‬ﺱ‪ ،‬ﺍﻧﺘﺒﻬﺖ ﻣﻦ ﺍﻟﺮﺅﻳﺎ ﻓﺰﻋﹰﺎ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻔﻮﺭ ﺫﻫﺒﺖ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪.(٢٨٤٨‬‬

‫‪١٢٦‬‬
‫ﺇﱃ ﻣﺴﺠﺪ ﺃﰊ ﺍﻟﻨﻮﺭ ﺍﻟﻘﺪﱘ‪ ،‬ﺩﺧﻠﺖ ﺍﳌﺴﺠﺪ ﻓﺮﺃﻳﺖ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻳ‪‬ﻘـﻴﻢ‬
‫ﳎﻠﺴﹰﺎ ﻫﻮ ﻋﲔ ﺍﻟﺮﺅﻳﺎ ﺍﻟﱵ ﰲ ﺍﳌﻨﺎﻡ‪ ،‬ﺟﻠﺴﺖ ﰲ ﺍ‪‬ﻠﺲ ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ‬
‫ﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ‪:‬‬
‫"ﻳﺎ ﺑﲏ‪ :‬ﻳﻠﻠﻲ ﻣﺎ ﺑﻴﺠﻲ ﻟﻌﻨﺪﻧﺎ ﺑﺸﺮﺍﺏ ﺍﻟﻠﻴﻤﻮﻥ ﺑﻨﺠﻴﺒﻮﺍ ﺑﻌﺼـﺎ ﺍﻟﻠﻴﻤـﻮﻥ!!"‬
‫ﻓﻌﻠﻤﺖ ﺣﻴﻨﻬﺎ ﺃﻥ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻫﻮ ﺻﺎﺣﺐ ﺍﻟﺰﻣﺎﻥ((‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﹸﻗﺪ‪‬ﻡ ﻟﻚ ﺷﺮﺍﺏ ﺍﻟﻠﻴﻤﻮﻥ ﻓﻼ ﺗ‪‬ﻘﺼ‪‬ـﺮ ﻭﺇﻻ ﻓﻘﻀـﻴﺐ ﺍﻟﻠﻴﻤـﻮﻥ‬
‫ﺣﺎﺿﺮ‪.‬‬

‫‪‬‬

‫‪‬‬
‫*********‬
‫‪‬‬

‫‪‬‬

‫‪‬‬

‫‪١٢٧‬‬
‫‪ (٤٩‬ﻻ ﺗُﺪﻫﺸ‪‬ﻚ ﻭﺍﺭﺩﺍﺕ‪ ‬ﺍﻟﻨ‪ّ‬ﻌﻢ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﲝﻖ‪ ‬ﺷـﻜﺮﻙ‪ ،‬ﻓـﺈﻥ‪ ‬ﺫﻟـﻚ ﳑ‪‬ـﺎ ﳛـﻂّ ﻣ‪‬ـﻦ‪‬‬

‫ﻭﺟﻮﺩ ﻗﺪﺭﻙ‪ ،‬ﻭﻣﹶﻦ ﱂ ﻳﺸﻜﺮ ﺍﻟﻨ‪‬ﻌﻢ ﻓﻘﺪ ﺗﻌﺮ‪‬ﺽ ﻟﺰﻭﺍﳍـﺎ‪ ،‬ﻭﻣـﻦ ﺷـﻜﺮﻫﺎ ﻓﻘـﺪ ﻗﻴ‪‬ـﺪﻫﺎ‬

‫ﺑﻌﻘﺎﳍﺎ‪ ،‬ﻭﺭﺑ‪‬ﻤﺎ ﻭﺭﺩﺕ ﺍﻟﻈّﻠﻢ ﻋﻠﻴﻚ‪ ،‬ﻟﻴﻌﺮ‪‬ﻓﻚ ﻗـﺪﺭ ﻣـﺎ ﻣﹶـﻦ‪ ‬ﺑـﻪ ﻋﻠﻴـﻚ ﻓﻤـﻦ ﱂ ﻳﻌـﺮﻑ‬

‫ﻗﺪﺭ ﺍﻟﻨ‪‬ﻌﻢ ﺑﻮﺟﺪﺍﳖﺎ ﻋﺮﻓﻬﺎ ﺑﻮﺟﻮﺩ ﻓﻘﺪﺍﳖﺎ‪ ،‬ﻓﺨﻒ ﻣﻦ ﻭﺟﻮﺩ ﺇﺣﺴﺎ�ﻪ ﺇﻟﻴـﻚ ﻭﺩﻭﺍﻡ‬

‫ﺇﺳﺎﺀﺗﻚ ﻣﻌﻪ ﺃﻥ‪ ‬ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﺳﺘﺪﺭﺍﺟﺎً ﻟﻚ‪ ،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ‪V U T { :‬‬

‫‪] z X W‬ﺍﻟﻘﻠﻢ‪.[٤٤ :‬‬

‫ﻣﻌﺎﻣﻠﺔ ﺍﷲ ﻟﻌﺒﺪﻩ ﻗﺎﺋﻤﺔ ﺇﻣﺎ ﻋﻠﻰ ﺍﻟﻌﻄﺎﺀ ﻭﺇﻣﺎ ﻋﻠﻰ ﺍﳌﻨﻊ‪ ،‬ﻓﻤﻦ ﺃﻋﻄﺎﻩ ﻭﺟﺐ ﻋﻠﻴﻪ‬
‫ﺍﻟﺸﻜﺮ‪ ،‬ﻭﻣﻦ ﻣﻨﻌﻪ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﻟﺼﱪ‪ ،‬ﻭﳘﺎ ﻣﻄﻴﺘﺎﻥ ﻻ ﻳﺒﺎﱄ ﺍﳌﺆﻣﻦ ﺃﻳﺘﻬﻤﺎ ﺭﻛﺐ‬
‫ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭﻣﻦ ﺷﻜﺮ ﺍﷲ ﺯﺍﺩﻩ ﺍﷲ ﻋﻄﺎ ًﺀ ﻭﺣﻔﻆ ﻋﻠﻴﻪ ﺍﻟﻨﻌﻢ‪ ،‬ﻭﻣﻦ ﺗﺮﻙ ﺍﻟﺸـﻜﺮ‬
‫ﻭﻏﻔﻞ ﻋﻨﻪ ﺳﻠﺐ ﺍﷲ ﺍﻟﻨﻌﻢ ﻣﻨﻪ ﻭﻣﻨﻌﻬﺎ ﻋﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺍﻟﻨﻌﻤﺔ ﻣﻮﺻﻮﻟﺔ ﺑﺎﻟﺸﻜﺮ‪ ،‬ﻭﺍﻟﺸﻜﺮ ﻣﺘﻌﻠﻖ ﺑﺎﳌﺰﻳﺪ‪ ،‬ﻭﳘﺎ ﻣﻘﺮﻭﻧﺎﻥ ﰲ ﻗﺮﻥ‪،‬‬
‫)‪(١‬‬
‫ﻭﻟﻦ ﻳﻨﻘﻄﻊ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﷲ ﺣﱴ ﻳﻨﻘﻄﻊ ﺍﻟﺸﻜﺮ ﻣﻦ ﺍﻟﻌﺒﺪ«‬
‫ﺇ ﹼﻥ ﺗﺄ ‪‬ﻣ ﹶﻞ ﺍﻟﺴﺎﻟﻚ ﲟﺎ ﺃﻧﻌ‪‬ﻢ ﺍﷲ ﻋﻠﻴﻪ ﻣﻦ ﻧﹺﻌ ﹴﻢ‪ ،‬ﺍﺑﺘﺪﺍ ًﺀ ﻣﻦ ﺍﻟﻨ‪‬ﻌﻢ ﺍﳌﺎﺩﻳ‪‬ﺔ ﻭﺍﻧﺘﻬﺎ ًﺀ ﺑﺎﻟﻨﻌﻢ‬
‫ﺍﻟﺮﻭﺣﺎﻧﻴ‪‬ﺔ‪ ،‬ﻭﺗﺄ ‪‬ﻣ ﹶﻞ ﺿﻌﻔﻪ ﻭﻋﺠﺰﻩ ﻋﻦ ﺷﻜﺮﻫﺎ‪ ،‬ﻻﺳﻴﻤﺎ ﻭﺃ‪‬ﺎ ﻧﹺﻌ ‪‬ﻢ ﻣﺘﻮﺍﻟﺪﺓ ﻓﺸﻜﺮﻩ‬
‫ﻋﻠﻰ ﻧﻌﻤﻪ ﳛﺘﺎﺝ ﺇﱃ ﺷﻜﺮ ﺍﷲ ﺃﻥ ﺃﳍﻤﻪ ﺷﻜﺮﻩ‪ ،‬ﻭﻓﻬﻢ ﻋﺠﺰﻩ ﻋﻦ ﺍﻟﺸﻜﺮ ﳛﺘـﺎﺝ‬
‫ﺇﱃ ﺷﻜﺮ ﻣﻦ ﺃﳍﻤﻪ ﺫﻟﻚ ﻭﻫﻜﺬﺍ‪ ..‬ﺇ ﹼﻥ ﻫﺬﺍ ﺍﻟﺘﺄﻣ‪‬ﻞ ﳚﻌﻞ ﺍﳌﺮﻳﺪ ﻳﺎﺋﺴﹰﺎ ﻣﻦ ﺃﺩﺍﺀ ﺣﻖ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ ﻛﻤﺎ ﰲ ﺯﺍﺩ ﺍﻟﺪﻋﺎﺓ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺳﻴﺪ ﺍﻟﻌﺒﺎﺩ )‪.(٢١٢‬‬
‫‪١٢٨‬‬
‫ﺍﷲ ﻣﻦ ﺍﻟﺸﻜﺮ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺍﳋﻄﺮ ﲟﻜﺎﻥ‪ ..‬ﻓﻠﻮ ﺍﺳﺘﻄﺎﻉ ﺍﻟﺴﺎﻟﻚ ﺃﺩﺍﺀ ﺣﻖ ﺍﻟﺸﻜﺮ ﳌﺎ‬
‫ﻛﺎﻥ ﷲ ﻋﻠﻴﻪ ‪‬ﻣ‪‬ﻨ ﹲﺔ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺍﻟﺴﺎﻟﻚ ﺃ ﹼﻥ ﺍﻋﺘﻘﺎﺩﻩ ﺑﻌﺠﺰﻩ ﻋﻦ ﺃﺩﺍﺀ ﺍﻟﺸﻜﺮ ﻫﻮ ﻋـﲔ‬
‫ﺍﻟﺸﻜﺮ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪] z w v u t s r q{ :‬ﻳﻮﻧﺲ‪.[١٠ :‬‬
‫ﺃﻋﻈﻢ ﺍﻟﻨﻌﻢ ﻋﻠﻰ ﺍﳌﺮﻳﺪ‪:‬‬
‫‪ -١‬ﳏﺒﺘﻪ ﻟﻸﻛﺎﺑﺮ‪ :‬ﻭﻫﻲ ﺃﻋﻈﻢ ﺍﻟﻨﻌﻢ ﻋﻠﻰ ﺍﻹﻃﻼﻕ‪ ،‬ﺇﺫﺍ ﺻﺤﺖ ﺣﺼﻞ ‪‬ﺎ ﻛﻞ‬
‫ﺍﻟﻨﻌﻢ‪.‬‬
‫‪ -٢‬ﺍﳒﺬﺍﺑﻪ ﺇﱃ ﺍﻟﻄﺮﻳﻖ‪ :‬ﻫﻮ ﻣﻴﻞ ﻗﻠﺒﻪ ﺇﱃ ﺍﳍﺪﻯ ﻭﺍﻟﺼﻼﺡ ﻭﺍﻷﺫﻛﺎﺭ‪.‬‬
‫‪ -٣‬ﺧﻠﻮﺍﺗﻪ ﻣﻊ ﺍﷲ‪ :‬ﳏﺒﺔ ﺍﳋﻠﻮﺓ ﻭﻋﺪﻡ ﺍﻷﻧﺲ ﺑﺎﳌﺨﻠﻮﻗﲔ‪.‬‬
‫ﻛﻴﻒ ﻧﺸﻜﺮ ﺍﷲ؟‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻳﺪﻱ ﻭﻟﺴﺎﱐ ﻭﺍﻟﻀـﻤﲑ ﺍﶈﺠ‪‬ﺒـﺎ‬ ‫ﺃﺻﺎﺑﺘﻜﻢ ﺍﻟﻨﻌﻤـﺎﺀ ﻣﻨ‪‬ـﻲ ﺛﻼﺛـﺔ‬
‫ﺩﺭﺟﺎﺕ ﺍﻟﺸﻜﺮ‪:‬‬
‫‪ -١‬ﺷﻜﺮ ﺍﻟﻌﻮﺍﻡ‪ :‬ﻋﻠﻰ ﺍﻟﻨﻌﻢ ﺍﳌﺸﻬﻮﺩﺓ‪ ،‬ﻓﺈﻥ ﺭﺃﻯ ﻧﻌﻤﺔ ﺷﻜﺮﻫﺎ ﻭﺇﻻ ﻓﻼ‪.‬‬
‫‪ -٢‬ﺷﻜﺮ ﺍﳌﺮﻳﺪﻳﻦ‪ :‬ﻋﻠﻰ ﺍﻟﻨﻌﻢ ﻭﺍﻟﻨﻘﻢ‪ ،‬ﻷﻥ ﺍﳌﺮﻳﺪ ﻳﺮﻯ ﺳﻠﻄﺎﻥ ﺍﷲ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﻜﻮﻥ‪ ،‬ﻓﲑﻯ ﺍﻟﻌﻄﺎﺀ ﻭﺍﳌﻨﻊ ﻧﻌﻤﺔ ﻋﻠﻰ ﺍﻟﺴﻮﺍﺀ ﻷ‪‬ﻤﺎ ﻣﻦ ﺍﷲ‪.‬‬
‫‪ -٣‬ﺷﻜﺮ ﺍﻟﻌﺎﺭﻓﲔ‪ :‬ﺍﻟﻐﻴﺒﺔ ﻋﻦ ﺍﻟﻨﻌﻤﺔ ﺑﺎﳌﻨﻌﻢ‪ ،‬ﻓﻼ ﺗﺴﻌﺪﻩ ﻛﺜﺮﺓ ﺍﻟﻨﻌﻢ ﻭﻻ ﺗﻐﲑﻩ‬
‫ﻗﹼﻠﺘﻬﺎ‪.‬‬
‫ﺃﻣﺎ ﻣﻦ ﹸﺃﻋﻄﻲ ﻓﻠﻢ ﻳﺸﻜﺮ ﺑﻞ ﺍﺯﺩﺍﺩ ﻛﻔﺮﹰﺍ ﻭﱂ ﺗﺴﻠﺐ ﻣﻨﻪ ﺍﻟﻨﻌﻢ ﺑﻞ ﺯﺍﺩﻩ ﺍﷲ ﻣﻦ‬
‫ﺍﻟﻨﻌﻢ‪ ،‬ﻓﻠﻴﻌﻠﻢ ﺃﻥ ﺍﷲ ﻳﺪﺑﺮ ﻟﻪ ﺗﺪﺑﲑﹰﺍ ﺧﻄﲑﹰﺍ‪ ،‬ﻭﻫﻮ ﺍﻻﺳﺘﺪﺭﺍﺝ‪.‬‬

‫‪١٢٩‬‬
‫ﺍﻻﺳﺘﺪﺭﺍﺝ‪ :‬ﻫﻮ ﻛﻤﻮ ﹸﻥ ﺍﶈﻨﺔ ﰲ ﻋﲔ ﺍﳌﻨ‪‬ﺔ ﻭﺃﺻﻠﻪ ﻣﻦ ﺍﻟﺪﺭﺝ‪ ،‬ﻭﻫﻮ ﻣﻦ ﺳﻴﺎﺳﺔ‬
‫ﺍﷲ ﻣﻊ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻫﻮ ﻣﻦ ﻣﻜﺮ ﺍﷲ‪.‬‬
‫ﺍﳌﺴﺘﺪﺭﺟﻮﻥ ﺛﻼﺛﺔ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺼﺎﺓ ﺍ‪‬ﺮﻣﻮﻥ‪:‬‬
‫ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﲟﻌﺎﻣﻠﺘﻬﻢ ﺑﺎﻹﻣﻬﺎﻝ ﻭﺍﻟﺴﻜﻮﺕ ﻋﻦ ﺟﺮﺍﺋﻤﻬﻢ ﻭﻃﻐﻴﺎ‪‬ﻢ ﺣﱴ ﻳﻨﺴﻮﺍ‬
‫ﺫﻛﺮ ﺍﷲ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻛﺜﺮﺕ ﺍﻟﻨﻌﻢ ﻭﻧﺴﻮﺍ ﺃﺧﺬﻫﻢ ﺃﺧﺬ ﻋﺰﻳﺰ ﻣﻘﺘﺪﺭ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪Ø × Ö Õ Ô Ó Ò Ñ Ð Ï Î Í ÌË Ê‬‬
‫‪] z Ý Ü Û Ú Ù‬ﺍﻷﻧﻌﺎﻡ‪.[٤٤ :‬‬

‫‪ -٢‬ﻋﺎﻣ‪‬ﺔ ﺍﳌﺆﻣﻨﲔ‪:‬‬
‫ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺈﻏﺪﺍﻕ ﺍﻟﻨﻌﻢ ﺍﳊﺴﻴ‪‬ﺔ ﻋﻠﻴﻬﻢ ﻭﻫﻢ ﻋﻠﻰ ﻣﻌﺼﻴﺘﻪ ﻓﻴﺴﺘﻐﺮﻗﻮﻥ ‪‬ـﺎ‬
‫ﺽ ﻋﻨﻬﻢ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ﻭﻳﻈﻨﻮﻥ ﺃﻥ ﺍﷲ ﺭﺍ ﹴ‬
‫{ ‪] z m l k j i h g f e d c‬ﺍﻟﻔﺠﺮ‪.[١٥ :‬‬

‫‪ -٣‬ﺍﻟﺴﺎﻟﻜﻮﻥ‪:‬‬
‫ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺈﻣﺪﺍﺩﻫﻢ ﺑﺎﻷﺣﻮﺍﻝ ﻭﺍﻷﻧﻮﺍﺭ ﺭﻏﻢ ﺗﻘﺼﲑﻫﻢ ﰲ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﺣـﱴ‬
‫ﺇﺫﺍ ﻣﺎ ﻇﻨﻮﺍ ﺃ‪‬ﻢ ﻋﻠﻰ ﺗﻘﻮﻯ ﺳﻠﺒﻬﻢ ﻛﻞ ﺃﺣﻮﺍﳍﻢ‪.‬‬
‫ﺶ ﻋﻠﻴﻪ ﻣﻦ ﺍﻻﺳﺘﺪﺭﺍﺝ‪.‬‬ ‫ﻗﻠﺖ‪ :‬ﻣﻦ ﺃﻛﺮﻣﻪ ﺍﷲ ﺑﺎﳌﺮﰊ ﱂ ﻳ‪ ‬‬
‫ﺨ ‪‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺑﻘﺎﺀ ﻧﹺﻌﻢ ﺍﷲ ﻋﻠﻴﻚ ﻭﳕﺎﺀﻫﺎ ﻓﻌﻠﻴـﻚ ﺑﺎﻟﺸـﻜﺮ‪ ،‬ﻭﺇ ﹾﻥ‬
‫ﻛﻨﺖ ﺗﻌﻠﻢ ﻣﻦ ﻧﻔﺴﻚ ﺍﻟﺘﻘﺼﲑ ﰲ ﺍﻟﺸﻜﺮ ﰒ ﺗﺮﻯ ﺍﺯﺩﻳﺎﺩ ﻋﻄﺎﺀ ﺍﷲ ﺍﳋـﺒﲑ ﺑـﻚ‬
‫ﻭﺑﺄﻋﻤﺎﻟﻚ ﻭﺗﻘﺼﲑﻙ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﻧﻚ ﰲ ﻭﺿ ﹴﻊ ﺧﻄﲑ‪.‬‬

‫‪١٣٠‬‬
‫‪ (٥٠‬ﻣ‪‬ﻦ‪ ‬ﺟﻬﻞ ﺍﳌﺮﻳﺪ ﺃﻥ ﻳ‪‬ﺴـﻲﺀ ﺍﻷﺩﺏ ﻓﺘـﺆﺧ‪‬ﺮ ﺍﻟﻌﻘﻮﺑـﺔ ﻋﻨـﻪ ﻓﻴﻘـﻮﻝ‪ :‬ﻟـﻮ ﻛـﺎﻥ ﻫـﺬﺍ‬

‫ﺳﻮﺀ ﺃﺩﺏ ﻟﻘﻄﻊ ﺍﻹﻣﺪﺍﺩ ﻭﺃﻭﺟﺐ ﺍﻹﺑﻌﺎﺩ‪ ،‬ﻓﻘﺪ ﻳﻘﻄﻊ‪ ‬ﺍﳌﺪﺩ ﻋﻨﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸـﻌﺮ‬

‫ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺇﻻ ﻣﻨ‪‬ﻊ ﺍﳌﺰﻳﺪ‪ ،‬ﻭﻗﺪ ﻳ‪‬ﻘﺎﻡ ﺍﻟﻌﺒﺪ ﻣﻘﺎﻡ ﺍﻟﺒﻌﺪ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺇﻻ ﺃﻥ‪‬‬

‫ﻳ‪‬ﺨﻠّﻴﻚ ﻭﻣﺎ ﺗﺮﻳﺪ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ ﺍﻟﺸﻴﺦ ﺑﺸﲑ ﺍﻟﺒﺎﱐ‪:‬‬
‫))ﺍﻟﺘﺼﻮﻑ ﻛﻠﻪ ﺁﺩﺍﺏ‪ ،‬ﻓﻠﻜﻞ ﻭﻗﺖ ﺃﺩﺏ‪ ،‬ﻭﻟﻜﻞ ﻣﻘﺎﻡ ﺃﺩﺏ ﻭﻟﻜﻞ ﺣﺎﻝ ﺃﺩﺏ‪،‬‬
‫ﻭﺑﺎﻷﺩﺏ ﻳ‪‬ﻌﺮﻑ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﻟﻜﺎﺫﺏ‪ ،‬ﻭﻳ‪‬ﻌﺮﻑ ﺍﳌ ‪‬ﺪﻋﻲ ﻣـﻦ ﺍﳌﺘﺤﻘـﻖ‪ ،‬ﻭﲦـﺮﺓ‬
‫)‪(١‬‬
‫ﻼﻡ ﺍﻟﻐﻴﻮﺏ((‬
‫ﺍﻵﺩﺍﺏ ﻃﻬﺎﺭﺓ ﺍﻟﻘﻠﻮﺏ ﻭﺗﺰﻛﻴﺔ ﺍﻟﻨﻔﻮﺱ ﻭﺍﻟﻌﺮﻭﺝ ‪‬ﺎ ﺇﱃ ﻋ ﹼ‬
‫ﺍﻷﺩﺏ ﻏﺎﻳﺔ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﻤﻦ ‪‬ﻋ ‪‬ﺪ ‪‬ﻡ ﺍﻷﺩﺏ ﺧﺮﺝ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﻭﻗﻄﻊ ﻋﻨﻪ ﺍﻹﻣـﺪﺍﺩ‪،‬‬
‫ﻭﻋﺎﻣﺔ ﺫﻧﻮﺏ ﺍﳌﺮﻳﺪﻳﻦ ﺍﻹﺧﻼﻝ ﰲ ﺍﻷﺩﺏ‪ ،‬ﻓﻤﻦ ﺃﺧ ﹼﻞ ﰲ ﺍﻷﺩﺏ ﻓﻠﻴﺒﺎﺩﺭ ﺇﱃ ﺍﻟﺘﻮﺑﺔ‬
‫ﻭﺍﻟﻌﻮﺩﺓ‪ ،‬ﻭﻻ ﻳﻐﺘﺮ ﺑﺒﻘﺎﺀ ﺍﳊﺎﻝ ﻓﻤﻦ ﺧﺪﺍﻉ ﺍﻟﻨﻔﺲ ﺍﻏﺘـﺮﺍ ‪‬ﺭ ﺍﳌﺮﻳـﺪ ﺑـﺎﻷﺣﻮﺍﻝ‬
‫ﻭﺍﻟﻜﺸﻮﻓﺎﺕ ﻭﺍﻷﻧﻮﺍﺭ ﺭﻏﻢ ﺧﺮﻗﻪ ﺣﺮﻣﺔ ﺍﻵﺩﺍﺏ‪ ،‬ﻓﺈﻥ ﺍﻷﺣﻮﺍﻝ ﻻ ﺗﻌﱪ ﻋﻦ ﺭﺿﺎﺀ‬
‫ﺍﷲ‪ ،‬ﻭﻫﺬﺍ ﻣﻦ ﻣﻜﺮ ﺍﷲ ﺑﺎﻟﺬﻳﻦ ﻳﺴﻴﺆﻭﻥ ﺍﻷﺩﺏ ﻋﻤﺪﹰﺍ‪.‬‬
‫ﻋﻘﻮﺑﺎﺕ ﺍﷲ ﳌﺴﻲﺀ ﺍﻷﺩﺏ‪:‬‬
‫ﻣﻦ ﻋﻘﻮﺑﺎﺕ ﺍﷲ ﳌﹸﺴﻲﺀ ﺍﻷﺩﺏ‪ :‬ﺃ ﹾﻥ ﳛﺮﻣﻪ ﺍﳌﺰﻳﺪ ﺃﻭ ﻳﺸﻐﻠﻪ ﺑﺄﻟﻌﺎﺏ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﻭﻣﻦ ﻋﻘﻮﺑﺎﺕ ﺍﷲ ﳌﹸﺴﻲﺀ ﺍﻷﺩﺏ‪ :‬ﺃ ﹾﻥ ﻳﻌﻄﻴﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﻳﺮﻳﺪ ﻓﻴﻨﺸﻐﻞ ‪‬ﺎ ﻋـﻦ‬
‫ﻃﻠﺒﻪ ﺍﻷﺻﻴﻞ‪.‬‬
‫ﻭﻣﻦ ﻋﻘﻮﺑﺎﺕ ﺍﷲ ﳌﹸﺴﻲﺀ ﺍﻷﺩﺏ‪ :‬ﺃ ﹾﻥ ﳛﺮﻣﻪ ﺍﳌﺰﻳﺪ ﻓﻴﻘﻒ ﰲ ﺳﲑﻩ‪.‬‬

‫)‪ (١‬ﻋﻦ ﻛﺘﺎﺏ ﺍﻟﻌﺎﱂ ﺍﻟﺮﺑﺎﱐ ﺍﻟﺸﻴﺦ ﺑﺸﲑ ﺍﻟﺒﺎﱐ ﳌﻌﺪ‪‬ﻩ ﺍﻷﺳﺘﺎﺫ ﻏﺴﺎﻥ ﺍﳉﺒﺎﻥ‪.‬‬
‫‪١٣١‬‬
 ‫ﺱ ﺳ ‪‬ﺮﻩ‪:‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻲ ﺍﻟﺪﻳﻦ ﹸﻗ ‪‬ﺪ ‪‬‬
‫))ﻣ‪‬ﻦ ﻣﻜﺮ ﺍﷲ ﺇﺑﻘﺎﺀ ﺍﳊﺎﻝ ﻣﻊ ﺳﻮﺀ ﺍﻷﺩﺏ((‬

‫ﺃﻗﺴﺎﻡ ﺍﻷﺩﺏ‪:‬‬
‫‪ -١‬ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ‪:‬‬
‫ﺃ‪ -‬ﻭﻫﻲ ﺃﻟﹼﺎ ﻳﻠﺘﻔﺖ ﻟﻐﲑﻩ‪.‬‬
‫ﺑـ ‪ -‬ﺃﻥ ﳛﺐ ﻣﺎ ﳛﺒﻪ ﻭﻳﻜﺮﻩ ﻣﺎ ﻳﻜﺮﻫﻪ‪.‬‬
‫ﺟـ‪ -‬ﻣﺮﺍﻗﺒﺘﻪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ‪.‬‬
‫ﺩ‪ -‬ﺗﺪﺑﺮ ﻛﻼﻣﻪ‪.‬‬
‫ﻫـ‪ -‬ﺣﺴﻦ ﺍﻟﻄﻠﺐ ﻣﻨﻪ ﻭﺍﳋﻄﺎﺏ ﻣﻌﻪ‪.‬‬
‫ﻭ‪ -‬ﺍﻣﺘﺜﺎﻝ ﺍﻟﺸﺮﻳﻌﺔ‪ ،‬ﻓﻤﻦ ﻻ ﺷﺮﻳﻌﺔ ﻟﻪ ﻻ ﺃﺩﺏ ﻟﻪ‪.‬‬
‫ﺯ‪ -‬ﻧﺴﺒﺔ ﺍﳋﲑ ﺇﻟﻴﻪ ﺩﻭﻥ ﺍﻟﺸﺮ)‪.(١‬‬
‫ﺣـ‪ -‬ﻋﺒﺎﺩﺓ ﺍﷲ ﻃﻮﺍﻋﻴﺔ ﻻ ﻗﻬﺮﹰﺍ‪.‬‬
‫‪ -٢‬ﺍﻷﺩﺏ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫ﺃ‪ -‬ﺍﺗﺒﺎﻉ ﺍﻟﺴﻨﺔ ﻭﺍﺟﺘﻨﺎﺏ ﺍﻟﺒﺪﻋﺔ ﻭﺭﺅﻳﺔ ﺍﻟﺴﻨﺔ ﻛﻤﺎ ﹰﻻ ﻻ ﻧﻘﺺ ﻓﻴﻬﺎ‪.‬‬
‫ﺑـ‪ -‬ﺗﻌﻈﻴﻢ ﺃﻫﻞ ﺑﻴﺘﻪ‪.‬‬
‫ﺟـ‪ -‬ﺗﻌﻈﻴﻢ ﺃﺻﺤﺎﺑﻪ‪.‬‬
‫ﺩ‪ -‬ﺗﻌﻈﻴﻢ ﻭﺭﺛﺘﻪ‪.‬‬

‫)‪ (١‬ﺍﷲ ﺧﺎﻟﻖ ﺍﳋﲑ ﻭﺧﺎﻟﻖ ﺍﻟﺸﺮ‪ ،‬ﺇﻻ ﺃﻥ ﺍﻷﺩﺏ ﻳﻘﺘﻀﻲ ﻧﺴﺒﺔ ﺍﳋﲑ ﷲ ﺩﻭﻥ ﺍﻟﺸﺮ‪ ،‬ﻭﻟﻮﻻ ﺍﻟﺸﺮ ﻣﺎ ﻋ‪‬ﺮﻑ ﺍﳋـﲑ‪ ،‬ﻓـﺎﳋﲑ‬
‫ﻭﺍﻟﺸﺮ ﺇﺫﹰﺍ ﻣﻦ ﺍﷲ ﺧﲑ‪.‬‬
‫‪١٣٢‬‬
 ‫‪ -٣‬ﺍﻷﺩﺏ ﻣﻊ ﺍﻟﺸﻴﺦ‪:‬‬
‫‪ -‬ﺍﻵﺩﺍﺏ ﺍﻟﻈﺎﻫﺮﺓ‪:‬‬
‫ﺃ‪ -‬ﺍﻣﺘﺜﺎﻝ ﺃﻣﺮﻩ ﻭﺇﻥ ﻇﻬﺮ ﻟﻚ ﺧﻼﻓﻪ‪ ،‬ﻭﺍﺟﺘﻨﺎﺏ ‪‬ﻴﻪ ﻭﺇﻥ ﻛﺎﻥ ﻓﻴـﻪ ﺣﺘﻔـﻚ‪،‬‬
‫ﻭﺫﻟﻚ ﻻﻋﺘﻘﺎﺩﻙ ﺃﻥ ﺍﻟﺸﻴﺦ ‪‬ﻣﻠﻬ ‪‬ﻢ ﻣﻦ ﺍﷲ ﻣﺴﺨ ‪‬ﺮ ﻟﺘﺮﺑﻴﺘﻚ‪.‬‬
‫ﺑـ‪ -‬ﺍﻟﺴﻜﻴﻨﺔ ﻭﺍﻟﻮﻗﺎﺭ ﰲ ﺍﳉﻠﻮﺱ ﺑﲔ ﻳﺪﻳﻪ ﻛﺄﻥ ﻋﻠﻰ ﺭﺃﺳﻚ ﺍﻟﻄﲑ‪.‬‬
‫ﺟـ ‪ -‬ﻋﺪﻡ ﺍﻟﻀﺤﻚ ﲝﻀﺮﺗﻪ ﺇﻻ ﺇﻥ ﺿﺤﻚ ﻓﺘﻮﺍﻓﻘﻪ‪.‬‬
‫ﺩ‪ -‬ﻋﺪﻡ ﺭﻓﻊ ﺍﻟﺼﻮﺕ ﻓﻮﻕ ﺻﻮﺗﻪ‪.‬‬
‫ﻫـ‪ -‬ﻋﺪﻡ ﺍﻟﻜﻼﻡ ﺇﻻ ﺑﺄﻣﺮﻩ‪.‬‬
‫ﻭ‪ -‬ﻻ ﻳﻨﺎﻡ ﻣﻌﻪ ﺃﻭ ﻗﺮﻳﺒﹰﺎ ﻣﻨﻪ‪.‬‬
‫ﺯ‪ -‬ﻻ ﻳﻄﺄ ﻓﺮﺍﺷﻪ‪.‬‬
‫ﺣـ‪ -‬ﻻ ﳚﻠﺲ ﻣﻮﺿﻊ ﺟﻠﻮﺳﻪ ﺇﻻ ﺇﻥ ﺃﻣﺮﻩ ﺑﺬﻟﻚ‪.‬‬
‫ﻁ‪ -‬ﺍﳌﺒﺎﺩﺭﺓ ﺇﱃ ﺧﺪﻣﺘﻪ‪.‬‬
‫ﻳـ‪ -‬ﺩﻭﺍﻡ ﺣﻀﻮﺭ ﳎﻠﺴﻪ‪.‬‬
‫ﻙ‪ -‬ﺍﻟﺪﺧﻮﻝ ﺇﱃ ﺍ‪‬ﻠﺲ ﻗﺒﻠﻪ ﻭﺍﳋﺮﻭﺝ ﺑﻌﺪﻩ‪.‬‬
‫‪ -‬ﺍﻵﺩﺍﺏ ﺍﻟﺒﺎﻃﻨﺔ‪:‬‬
‫ﺃ‪ -‬ﺍﻋﺘﻘﺎﺩ ﻛﻤﺎﻟﻪ‪.‬‬
‫ﺑـ‪ -‬ﺗﻌﻈﻴﻤﻪ ﻭﺣﻔﻆ ﺣﺮﻣﺘﻪ ﻏﺎﺋﺒﹰﺎ ﻭﺣﺎﺿﺮﹰﺍ‪.‬‬
‫ﺟـ‪ -‬ﻋﺰﻝ ﻋﻘﻠﻪ ﻭﻋﻠﻤﻪ ﻭﺭﻳﺎﺳﺘﻪ ﲝﻀﻮﺭ ﺷﻴﺨﻪ‪.‬‬
‫ﺩ‪ -‬ﻻ ﻳﻨﺘﻘﻞ ﻋﻨﻪ ﺇﻻ ﺑﺈﺫﻧﻪ‪.‬‬

‫‪١٣٣‬‬
 ‫‪ -٤‬ﺍﻷﺩﺏ ﻣﻊ ﺍﻹﺧﻮﺍﻥ‪:‬‬
‫ﺃ‪ -‬ﺣﻔﻆ ﺣﺮﻣﺘﻬﻢ ﺣﺎﺿﺮﻳﻦ ﻭﻏﺎﺋﺒﲔ‪.‬‬
‫ﺑـ‪ -‬ﻧﺼﺤﻬﻢ ﻭﻗﺒﻮﻝ ﻧﺼﻴﺤﺔ ﻧﺎﺻﺤﻬﻢ‪.‬‬
‫ﺟـ‪ -‬ﺍﻟﺘﻮﺍﺿﻊ ﳍﻢ‪.‬‬
‫ﺩ‪ -‬ﺇﻧﺼﺎﻓﻬﻢ‪.‬‬
‫ﻫـ‪ -‬ﺇﻳﺜﺎﺭﻫﻢ‪.‬‬
‫ﻭ‪ -‬ﺧﺪﻣﺘﻬﻢ‪.‬‬
‫ﻳـ‪ -‬ﺍﻋﺘﻘﺎﺩ ﺃﻓﻀﻠﻴﺘﻬﻢ‪.‬‬
‫ﻙ‪ -‬ﺍﻟﺘﻤﺎﺱ ﺍﻷﻋﺬﺍﺭ ﳍﻢ‪.‬‬
‫‪ -٥‬ﺍﻷﺩﺏ ﻣﻊ ﻛﻞ ﺃﻓﺮﺍﺩ ﺍ‪‬ﺘﻤﻊ ﲟﺮﺍﻋﺎﺓ ﺍﻵﺩﺍﺏ ﺍﻟﻨﺒﻮﻳﺔ ﰲ ﺍﳌﻌﺎﻣﻠﺔ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺭﺃﺱ ﻣﺎﻟﻚ ﺍﻷﺩﺏ‪ ،‬ﻓﻼ ﺗ‪‬ﻔﺮ‪‬ﻁ ﻓﻴﻪ ﻓﺘﺴﻘﻂ ﻣﻦ ﻋﲔ ﺭﺑﻚ‪.‬‬
‫‪‬‬

‫‪١٣٤‬‬
‫‪ (٥١‬ﺇﺫﺍ ﺭﺃﻳــﺖ ﻋﺒــﺪﺍً ﺃﻗﺎﻣــﻪ ﺍ‪ ‬ﺗﻌــﺎﱃ ﺑﻮﺟــﻮﺩ ﺍﻷﻭﺭﺍﺩ ﻭﺃﺩﺍﻣﹶ ـﻪ‪ ‬ﻋﻠﻴﻬــﺎ ﻣــﻊ ﻃــﻮﻝ‬

‫ﺍﻹﻣﺪﺍﺩ ﻓﻼ ﺗﺴﺘﺤﻘﺮﻥ‪ ‬ﻣﺎ ﻣﻨﺤﻪ‪ ‬ﻣﻮﻻﻙ‪ ،‬ﻷ�ﻚ ﱂ ﺗـﺮﹶ ﻋﻠﻴـﻪ ﺳـﻴﻤﺎ ﺍﻟﻌـﺎﺭﻓﲔ ﻭﻻ ﲠﺠـﺔ‬

‫ﺍﶈﺒﲔ‪ ،‬ﻓﻠﻮﻻ ﻭﺍﺭﺩ‪ ‬ﻣﺎ ﻛﺎﻥ ﻭِﺭﺩ‪.‬‬

‫ﺃﺩﺏ ﺍﳌﺮﻳﺪ ﰲ ﺍﻟﻄﺮﻳﻖ ﺃﻥ ﻳﻨﻈﺮ ﰲ ﻧﻘﺎﺋﺼﻪ ﻓﻴﻜﻤﻠﻬﺎ ﻭﻻ ﻳﺰﻥ ﺍﳌﺮﻳـﺪﻳﻦ ﻋﻠـﻰ‬
‫ﻣﻮﺍﺯﻳﻨﻪ ﻭﻳﻘﻮ‪‬ﻣﻬﻢ ﻋﻠﻰ ﺳﻠﻮﻛﻪ‪ ،‬ﻓﺎﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ ﺑﻌﺪﺩ ﺃﻧﻔﺎﺱ ﺍﳋﻼﺋـﻖ‪ ،‬ﻭﻛـ ﱞﻞ‬
‫ﺃﻋﻄﺎﻩ ﺍﷲ ﻣﺎ ﻳﻨﺎﺳﺒﻪ‪ ،‬ﻓﻤﺎ ﺩﺍﻡ ﺍﳌﺮﻳﺪ ﻋﻠﻰ ﺗﻮﺟﻪ ﺇﱃ ﺍﷲ ﻓﻘﻠﺒﻪ ﺳﻠﻴﻢ ﻭﺇ ﹾﻥ ﱂ ‪‬ﻳﻔـﺘﺢ‬
‫ﻋﻠﻴﻪ ﺑﺎﺏ ﺍﻷﺫﻭﺍﻕ ﻭﺍﳌﻮﺍﺟﻴﺪ ﻭﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﻜﺸﻮﻓﺎﺕ‪...‬‬
‫ﻛﺎﻥ ﺃﺣﺪ ﺍﳌﺼﻠﲔ ﻳﺼﻠﻲ ﰲ ﻣﺴﺠﺪ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻗﺪﺱ ﺳﺮﻩ‪ ،‬ﻭﻛـﺎﻥ‬
‫ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﺑﲔ ﺍﳌﻐﺮﺏ ﻭﺍﻟﻌﺸﺎﺀ ﻳﻮﻣﻴﹰﺎ ﻣﺎﺷﻴﹰﺎ‪ ،‬ﻓﺪﻋﺎﻩ ﺇﺧﻮﺍﻥ ﺍﻟﺸﻴﺦ ﳊﻀﻮﺭ ﳎﺎﻟﺲ‬
‫ﺍﻟﺬﻛﺮ ﻣﻌﻬﻢ ﻭﺗﺬﻭﻕ ﺍﻷﺣﻮﺍﻝ ﻭﺍﳌﻮﺍﺟﻴﺪ ﻓﺮﻓﺾ! ﻭﺩﺍﻭﻡ ﻋﻠﻰ ﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻭﳌـﺎ‬
‫ﻭﺻﻞ ﺍﳋﱪ ﻟﻠﺸﻴﺦ ﹸﻗ ‪‬ﺪﺱ ﺳ ‪‬ﺮﻩ ﻗﺎﻝ‪:‬‬
‫))ﻳﺎ ﺑﲏ ﺩﻋﻮﻩ ﻫﺬﺍ ﻭﺭﺩﻩ ﺍﻟﺬﻱ ﻭﻓﻘﻪ ﺍﷲ ﺇﻟﻴﻪ((‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ ﺑﻌﺪﺩ ﺃﻧﻔﺎﺱ ﺍﳋﻼﺋﻖ ﻭﻟـﻴﺲ ﻣﻘﺼـﻮﺭﹰﺍ‬
‫ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺗﺴﻠﻜﻪ ﺃﻧﺖ‪ ،‬ﻭﻟﻴﺴﺖ ﺍﻷﺫﻭﺍﻕ ﻣﻘﺼﻮﺭﺓ ﻋﻠﻰ ﺫﻭﻗﻚ ﺃﻧﺖ‪.‬‬

‫‪١٣٥‬‬
 ‫‪ (٥٢‬ﻗَﻮﻡ‪ ‬ﺃَﻗﺎﻣﹶﻬ‪‬ﻢ ﺍﳊَﻖ‪ ‬ﻟ‪‬ﺨ‪‬ﺪﻣﹶﺘ‪‬ﻪ‪ ،‬ﻭﹶﻗَﻮﻡ‪ ‬ﺍﺧﺘَﺼ‪‬ﻬ‪‬ﻢ ﺑِﻤﹶﺤﹶﺒ‪‬ﺘ‪‬ﻪ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬

‫{ ‪zm l k j ih g f e d c b a‬‬
‫]ﺍﻹﺳﺮﺍﺀ‪.[٢٠:‬‬

‫ﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﳌﺮﻳﺪ ﺃ ﹼﻥ ﺍﻻﺻﻄﻔﺎﺀ ﻋﻠﻰ ﺩﺭﺟﺎﺕ‪ ،‬ﻓﺎﻧﻈﺮ ﺇﱃ ﻧﻔﺴﻚ‪ :‬ﺃﻳﻦ ﻭﺿـﻌﻚ‬
‫ﺽ ﺑﻘﺴﻤﺘﻪ‪ ،‬ﻭﺇ ﹾﻥ ﱂ ﲡﺪ ﻟﻚ ﳏ ﹲﻞ ﻋﻠﻰ ﺧﺎﺭﻃﺔ ﺍﻟﺪﻋﻮﺓ ﺃﻭ ﺍﳋﺪﻣﺔ‪ ،‬ﻓﺎﻧﺪﺏ‬
‫ﺍﷲ؟ ﻓﺎﺭ ‪‬‬
‫ﻋﻠﻰ ﻧﻔﺴﻚ ﻭﺗﺬﻟﻞ ﻟﺮﺑﻚ ﻟﺘﻜﻮﻥ ﻟﻚ ﻭﻇﻴﻔﺔ ﰲ ﺩﻭﻟﺘﻪ‪.‬‬
‫ﺩﺭﺟﺎﺕ ﺍﻻﺻﻄﻔﺎﺀ‪:‬‬
‫ﺍﻟﺪﺭﺟﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻭﻗﻔﻬﻢ ﻟﻌﺒﺎﺩﺗﻪ ﻭﺍﻻﻧﻘﻄﺎﻉ ﺇﻟﻴﻪ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﳏﺒﺘﻪ‪.‬‬
‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﺃﻭﻗﻔﻬﻢ ﺍﷲ ﳊﻔﻆ ﺷﺮﻳﻌﺘﻪ ﻭﺗﻌﻠﻴﻤﻬﺎ‪.‬‬
‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﺳﺨ‪‬ﺮﻫﻢ ﺍﷲ ﻟﻘﺘﺎﻝ ﺃﻋﺪﺍﺋﻪ ﻭﺍﳊﻴﺎﺯﺓ ﻋﻠﻰ ﺍﻟﺸﻬﺎﺩﺓ ﰲ ﺳﺒﻴﻠﻪ‪.‬‬
‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺮﺍﺑﻌﺔ‪:‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﺳﺨ‪‬ﺮﻫﻢ ﺍﷲ ﳋﺪﻣﺔ ﻋﺒﺎﺩﻩ ﻭﻗﻀﺎﺀ ﺣﻮﺍﺋﺠﻬﻢ‪.‬‬
‫ﺍﻟﺪﺭﺟﺔ ﺍﳋﺎﻣﺴﺔ‪:‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﺭﺯﻗﻮﺍ ﻣﻌﺮﻓﺘﻪ ﻭﺣﺎﺯﻭﺍ ﻭﻻﻳﺘﻪ‪.‬‬
‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺴﺎﺩﺳﺔ‪:‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﻣﻠﱠﻜﻬﻢ ﺍﷲ ﻗﻠﻮﺏ ﻋﺒﺎﺩﻩ ﻳﻮﺟﻬﻮ‪‬ﺎ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪‬‬
‫‪١٣٦‬‬
 ‫‪ (٥٣‬ﺍﳊﻘﺎﺋﻖ‪ ‬ﺗﺮِﺩ‪ ‬ﰲ ﺣﺎﻝِ ﺍﻟﺘﺠﻠّﻲ ﻣ‪‬ﺠﻤﻠَﺔً ﻭﺑﻌﺪ ﺍﻟﻮﻋﻲِ ﻳﻜﻮﻥ‪ ‬ﺍﻟﺒﻴﺎﻥ‪:‬‬

‫{ ‪ z Þ Ý Ü Û Ú Ù Ø × Ö‬‬
‫‪‬ﻣﻦ ﺑﺮﻛﺔ ﺍﻟﻄﺮﻳﻖ ﻛﺜﺮﺓ ﺍﻹﳍﺎﻣﺎﺕ ﻭﺍﳊﻘﺎﺋﻖ ﺍﻟﱵ ﻳ‪‬ﻔﻴﻀـﻬﺎ ﺍﷲ ﻋﻠـﻰ ﺍﻟﻘﻠـﺐ‬
‫ﺍﻟﻄﺎﻫﺮ‪ ،‬ﻭﻫﻮ ﺷﺮﻋﹰﺎ ﻳ‪‬ﺴﻤﻰ ﺍﻹﳍﺎﻡ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬‬
‫{‪] \ [ Z Y X W V U TS R Q P O N‬‬
‫^_ ` ‪] z e dc b a‬ﺍﻟﻘﺼﺺ‪ .[٧ :‬‬
‫‪‬ﻭﻣﻦ ﺧﺼﺎﺋﺺ ﺍﻟﻮﺣﻲ ﺍﻹﳍﺎﻣ ‪‬ﻲ ﺍﳌﹸﻔﺎﺽ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﻟﻌﺎﺭﻓﲔ ﺃﻧﻪ ﻣ‪‬ﺠﻤ ﹲﻞ ﳐﺘﺼ ‪‬ﺮ‬
‫ﻟﻴﺲ ﻓﻴﻪ ﺑﻴﺎ ﹲﻥ ﻭﻻ ﺗﻔﺼﻴﻞ‪ ،‬ﰒ ﺑﻌﺪ ﺭﺳﻮﺧﻪ ﰲ ﺍﻟﻘﻠﺐ ﻭﻗﻴﺎﻡ ﺍﻟﻌـﺎﺭﻑ ﺑﺎﻟﻌﻤـﻞ‬
‫ﺚ‬‫ﲟﻘﺘﻀﺎﻩ ﻳﻈﻬﺮ ﺑﻴﺎﻥ ﺫﻟﻚ‪ ،‬ﻓﺎﻷﺩﺏ ﰲ ﺍﻹﳍﺎﻡ ﺍﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﻌﻤﻞ ﺑﺎﳌﺮﺍﺩ ﺩﻭﻥ ﲝـ ‪‬‬
‫ﻭﲤﺤﻴﺺ‪ .‬‬
‫‪‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺃﻡ ﻣﻮﺳﻰ‪ ‬ﺧﺎﻓﺖ ﻋﻠﻰ ﻭﻟﺪﻫﺎ ﻣﻦ ﻓﺮﻋﻮﻥ ﻭﺍﺣﺘﺎﺭﺕ ﰲ ﺃﻣـﺮﻩ‪،‬‬
‫ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻬﺎ‪ :‬ﺃﻥ ﺃﻟﻘﻴﻪ ﰲ ﺍﻟﻨﻴﻞ ﻷُﺧﹼﻠﺼ‪‬ﻪ ﻣﻦ ﺍﻟﻘﺘﻞ ﻭﺳﺄﺭﺩ‪‬ﻩ ﺇﻟﻴﻚ ﻭﺃﺟﻌﻠﻪ ﻧﺒﻴﹰﺎ‬
‫ﻼ‪ ،‬ﻓﻔﻌﻠﺖ ﻓﺬﻫﺐ ﺍﷲ ﺑﻪ ﺇﱃ ﻗﺼﺮ ﻓﺮﻋﻮﻥ!! ﻓﻜﺎﻥ ﺫﻟﻚ ﻣﻔﺘﺎﺡ ﳒﺎﺋﻪ!‬ ‫ﻣﺮ ‪‬ﺳ ﹰ‬
‫ﻛﺬﻟﻚ ﰲ ﻗﺼ‪‬ﺔ ﻳﻮﺳﻒ‪ ‬ﻣﻊ ﺇﺧﻮﺗﻪ‪ ،‬ﻓﻘﺪ ﺭﺃﻯ ﺭﺅﻳﺎ ﳎﻤﻠ ﹰﺔ ﻣﺎ ﺗﺒ‪‬ﻴﻨﺖ ﻟـﻪ‬
‫ﺗﻔﺎﺻﻴﻠﻬﺎ‪ ،‬ﻭﻗﺪ ﺃﻭﺣﻰ ﺍﷲ ﺇﻟﻴﻪ ﳌﹼﺎ ﺑﺎﻋﻮﻩ ﺇﺧﻮﺗﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪N M L K JI H G F E D C B A‬‬
‫]ﻳﻮﺳﻒ‪.[١٥ :‬‬ ‫‪z RQPO‬‬

‫‪١٣٧‬‬
 ‫ﻭﺑﻌﺪ ﺳﻨﻮﺍﺕ ﻃﻮﻳﻠﺔ ﺗﺒﻴ‪‬ﻨﺖ ﺗﻔﺎﺻﻴﻞ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪i h g f e d c b a` _ ~ } | { z‬‬
‫]ﻳﻮﺳﻒ‪.[١٠٠ :‬‬ ‫‪z lk j‬‬
‫ﻼ‪ ،‬ﻓﻤﻦ ﻋﺮﻑ ﺍﷲ ﺳﻠﹼﻢ ﻭﺍﻃﻤـﺄﻥ‪ ،‬ﻭﻣـﻦ‬ ‫ﻭﻛﺬﻟﻚ ﺗﻘﺪﻳﺮ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﻊ ﻣ‪‬ﺠﻤ ﹰ‬
‫ﺟﻬﻞ ﺑﺎﷲ ﺍﺿﻄﺮﺏ ﻭﺍﻋﺘﺮﺽ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻣ ‪‬ﺮ ﺍﻟﻮﻗﺖ ﺑﻴ‪‬ﻦ ﺍﷲ ﺣﻜﻤﺘﻪ ﻣﻦ ﺫﻟﻚ‪ ،‬ﻋﺎﺩ‬
‫ﺍﳌﻌﺘﺮﺽ ﻧﺎﺩﻣﹰﺎ‪ ،‬ﻭﻟﻜﻦ ﺑﻌﺪ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﻣﻦ ﻋﺮﻑ ﺍﷲ ﻓﻌﺎﺩ ﻣﻄﻤﺌ‪‬ﻨﹰﺎ ﺁﻣﻨﹰﺎ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﲪﻞ ﺍﳊﻘﺎﺋﻖ ﻣﻦ ﻋﺎﱂ ﺍﻟﻐﻴﺐ ﻓﻠﻢ ﺗـﺪﺭﻙ‬ ‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﻭﻗﻊ ﻋﻠﻴﻚ ‪‬ﺗ ‪‬‬
‫ﺠ ﱟﻞ ‪‬‬
‫ﻣﺮﺍﻣﻴﻪ ﻭﺗﻔﺎﺻﻴﻠﻪ ﻓﺴﻠﱢﻢ ﻓﺈﻥ ﺍﷲ ﺳﻴ‪‬ﺒﻴ‪‬ﻦ ﰲ ﺍﳌﺴﺘﻘﺒﻞ ﺣﻜﻤﺘﻪ‪ ،‬ﻓـﺘﻌﻠﻢ ﺍﻟﺒﻴـﺎﻥ ﻭﺍﷲ‬
‫ﺽ ﻋﻨﻚ‪.‬‬‫ﺭﺍ ﹴ‬

‫*********‬

‫‪١٣٨‬‬
‫‪ (٥٤‬ﻣﹶﻦ ﺭﺃﻳﺘﻪ ﳎﻴﺒﺎً ﻋﻦ ﻛﻞّ ﻣﺎ ﺳ‪‬ﺌﻞ ﻭﻣ‪‬ﻌﺒ‪‬ﺮﺍً ﻋﻦ ﻛﻞّ ﻣﺎ ﺷﻬﺪ ﻭﺫﺍﻛﺮﺍً ﻛﻞّ ﻣﺎ ﻋﹶﻠ‪‬ﻢ‪،‬‬

‫ﻓﺎﺳﺘﺪﻝّ ﺑﺬﻟﻚ ﻋﻠﻰ ﻭﺟﻮﺩ ﺟﻬﻠﻪ‪.‬‬

‫ﻣﻦ ﺍﻟﻘﻮﺍﻋﺪ ﺍﻟﺘﺮﺑﻮﻳﺔ ﺍﻟﺴﻠﻮﻛﻴﺔ ﺍﻟﱵ ﻭﺿﻌﻬﺎ ﺍﳌﺮﺑ‪‬ﻮﻥ ﻟﻜﺸﻒ ﺣﺎﻝ ﺍﳌﺮﻳﺪ‪ ،‬ﺍﻟﻨﻈﺮ‬
‫ﰲ ﺭﺩ‪‬ﺓ ﻓﻌﻠﻪ ﳌﺎ ﻳ‪‬ﺴﺄﻝ ﻋﻦ ﺃﺣﻮﺍﻝ ﺍﻟﺴﺎﻟﻜﲔ ﻭﻣﻘﺎﻣﺎﺕ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﳚﻴـﺐ‬
‫ﺑﻄﻼﻗﺔ ﻭﺟﺰﻡ ﺳﻘﻂ ﰲ ﺍﻻﺧﺘﺒﺎﺭ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻳﺘﻨﺼﻞ ﻣﻦ ﺍﳉﻮﺍﺏ ﻭﻳﺮﺩ ﺍﻟﻌﻠﻢ ﺇﱃ ﺍﷲ‬
‫ﳒﺢ ﰲ ﺍﻻﺧﺘﺒﺎﺭ!‬
‫ﺍﻷﺩﺏ ﺍﻷﻋﻈﻢ ﻟﻠﺴﺎﻟﻚ ﺍﻟﻌﺎﻟ‪‬ﻢ‪:‬‬
‫‪ -١‬ﺃ ﹾﻥ ﻳﻜﻮ ﹶﻥ ﻣﺘﻮﺍﺿﻌﹰﺎ‪ ،‬ﻣ‪‬ﺨﺎﻟﻔﹰﺎ ﺑﺘﻮﺍﺿﻌﻪ ﻫﻮﻯ ﻧﻔﺴﻪ ﺍﻟﱵ ﺗﺮﻳﺪ ﻣﻨﻪ ﺍﻻﺭﺗﻔـﺎﻉ‬
‫ﺑﻌﻠﻤﻪ ﻓﻮﻕ ﺍﻟﻌﺒﺎﺩ‪.‬‬
‫‪ -٢‬ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻛﺎﲤﹰﺎ ﻷﺣﻮﺍﻟﻪ ﻭﺭﺅﺍﻩ ﻭﻛﺸﻮﻓﺎﺗﻪ ﻭﻛﺮﺍﻣﺎﺗﻪ‪ ،‬ﻓﻼ ﳚﻬﺮ ‪‬ﺎ ﺃﻣـﺎﻡ‬
‫ﺍﻟﻨﺎﺱ ﻃﺎﻟﺒﹰﺎ ﺍﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ ﺃﻭ ﺗﺰﻛﻴﺔ ﻧﻔﺴﻪ‪.‬‬
‫‪ -٣‬ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺣﻜﻴﻤﹰﺎ ﻓﻴﺤﺪ‪‬ﺙ ﺍﻟﻨﺎﺱ ﲝﺴﺐ ﺍﺳﺘﻌﺪﺍﺩﻫﻢ‪ ،‬ﻓﻼ ﳚﻬﺮ ﺑﺎﻷﺳﺮﺍﺭ‬
‫ﻋﻠﻰ ﺍﻟﻌﺎﻣ‪‬ﺔ ﻷﺟﻞ ﺃﻥ ﻳﺮﻣﻲ ﺍﻟﻨﺎﺱ ﻧﻔﺎﺳﺔ ﻣﺎ ﳝﻠﻚ ﻣﻦ ﺍﻟﻌﻠﻮﻡ‪.‬‬
‫ﺑﻞ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻌﻠﻢ ﻣﺎ ﳚﺐ ﻛﺘﻤﻪ‪ ،‬ﻭﻫﻮ ﺍﻟﻌﻠﻢ ﺍﻟﺬﻱ ﺗﻀﻴﻖ ﻋﻠﻴﻪ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻨﻔﻮﺱ‬
‫ﺍﳌﺮﻳﻀﺔ ﺍﻟﻐﲑ ﻣﻌﺘﻘﺪﺓ ﺑﺎﻟﺴﻠﻮﻙ ﻭﺍﻟﺘﺼﻮﻑ‪.‬‬
‫ﻭﺗﺼﺪﻳﻖ ﺫﻟﻚ ﻛﻠﻪ ﻗﻮﻟﻪ ‪:‬‬
‫»ﺇ ﱠﻥ ﻣﻦ ﺍﻟﻌﻠﻢ ﻛﻬﻴﺌﺔ ﺍﳌﻜﻨﻮﻥ ﻻ ﻳﻌﺮﻓﻪ ﺇ ﹼﻻ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﷲ‪ ،‬ﻓﺈﺫﺍ ﺃﻇﻬﺮﻭﻩ ﺃﻧﻜﺮﻩ‬
‫ﺃﻫﻞ ﺍﻟﻐ ‪‬ﺮﺓ ﺑﺎﷲ«)‪.(١‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤﻲ ﰲ ﺍﻟﻔﺮﺩﻭﺱ )‪ (٨٠٢‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ‪.‬‬

‫‪١٣٩‬‬
 ‫ﻗﺎﻝ ﺃﺑﻮ ﻫﺮﻳﺮﺓ ‪:‬‬
‫))ﺣﻔﻈﺖ ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻋﺎﺀﻳﻦ ﻓﺄﻣﺎ ﺃﺣﺪﳘﺎ ﻓﺒﺜﺜﺘﻪ ﻭﺃﻣﺎ ﺍﻵﺧﺮ ﻓﻠﻮ ﺑﺜﺜﺘـﻪ‬
‫‪١‬‬
‫ﻗﻄﻊ ﻫﺬﺍ ﺍﻟﺒﻠﻌﻮﻡ‬
‫((‬

‫ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ‪:‬‬

‫ﻟﻘﻴﻞ ﱄ ‪ :‬ﺃﻧـﺖ ﳑ‪‬ـﻦ ﻳﻌﺒـﺪ ﺍﻟﻮﺛﻨـﺎ‬ ‫ﺡ ﺑـﻪ‬
‫ﻳﺎ ‪‬ﺭﺏ‪ ‬ﺟﻮﻫ ﹴﺮ ﻟـﻮ ﺃﺑـﻮ ‪‬‬
‫ـﻪ ﺣﺴ ـﻨﺎ‬
‫ـﺎ ﻳﺄﺗﻮﻧـ‬
‫ـﺒﺢ ﻣـ‬
‫ـﺮﻭﻥ ﺃﻗـ‬
‫ﻳـ‬ ‫ﻭﻻﺳﺘﺤ ﹼﻞ ﺭﺟﺎ ﹲﻝ ﻣﺴﻠﻤﻮﻥ ﺩﻣـﻲ‬
‫ﻛﻴﻼ ﻳ‪‬ﺮﻯ ﺍﳊـ ‪‬ﻖ ﺫﻭ ﺟﻬـ ﹴﻞ ﻓﻴﻔﺘﺘﻨـﺎ‬ ‫ﺇﻧ‪‬ﻲ ﻷﻛﺘﻢ ﻣ‪‬ﻦ ﻋ‪‬ﻠﻤ‪‬ـﻲ ﺟـﻮﺍﻫﺮ‪‬ﻩ‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﻳ‪‬ﺴﺘﻔﺎﺩ ﻣﻨﻬﺎ ﰲ ﺷﻴﺌﲔ‪:‬‬
‫ﺍﻷﻭﻝ‪ :‬ﺗﻮﺟﻴﻪ ﻟﻠﻌﻠﻤﺎﺀ ﺍﻟﺴﺎﻟﻜﲔ ﺑﺎﻻﻟﺘﺰﺍﻡ ﺑﺂﺩﺍﺏ ﺍﻟﻌﺎﱂ ﺍﻟﺴﺎﻟﻚ‪.‬‬
‫ﺍﻟﺜﺎﱐ‪ :‬ﺗﻮﺟﻴﻪ ﻟﻠﻤﺮﻳﺪﻳﻦ ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﻛﻴﻒ ﻳﺘﺨﻴ‪‬ﺮﻭﺍ ﺍﻟﻌﺎﱂ ﺍﻟﺴﺎﻟﻚ ﺍﳊﻖ ﻣﻦ ﺍﳌ ‪‬ﺪﻋﻲ‬
‫ﻭﺍﳌﺨﻠﺺ ﺍﳌﺆ ‪‬ﺩﺏ ﻣﻦ ﻏﲑﻩ ﺣﱴ ﳚﺘﻨﺒﻮﺍ ﺍﻟﻄﺎﱀ ﻭﻳﻘﺒﻠﻮﺍ ﻋﻠﻰ ﺍﻟﺼﺎﱀ‪.‬‬

‫*********‬

‫) ‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ )‪(١٢٠‬‬

‫‪١٤٠‬‬
‫‪ (٥٥‬ﻣﹶﻦ ﻭﺟﺪ ﲦَﺮﺓ ﻋﻤﻠﻪ ﻋﺎﺟﻼ‪ ‬ﻓﻬﻮ ﺩﻟﻴﻞٌ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﻘﺒﻮﻝ ﺁﺟﻼ‪ ،‬ﻭﻣﻦ ﱂ ﳚﺪﻫﺎ‬

‫ﻓﻼ ﳛﺰﻥ ﻓﺈِﳕﺎ ﺟﻌﻞ ﺍﻟﺪ‪‬ﺍﺭ ﺍﻵﺧﺮﺓ ﳏﻠّﺎً ﳉﺰﺍﺀ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻷﻥ‪ ‬ﻫﺬﻩ ﺍﻟﺪ‪‬ﺍﺭ ﻻ ﺗﺴﻊ‬

‫ﻣﺎ ﻳﺮﻳﺪ ﺃﻥ‪ ‬ﻳ‪‬ﻌﻄﻴﻬﻢ‪ ،‬ﻭﻷ�ﻪ ﺃﺟﻞّ ﺃﻗﺪﺍﺭﻫﻢ ﻋﻦ ﺃﻥ‪ ‬ﳚﺎﺯﻳﻬﻢ ﰲ ﺩﺍﺭٍ ﻻ ﺑﻘﺎﺀ ﳍﺎ‪.‬‬
‫ﺕ ﺭﻭﺣ‪‬ﻴ ﹲﺔ ﺗـﺆﹺﻧﺲ‪ ‬ﺍﻟﻘﻠـﺐ‬
‫ﺕ ﻣﻜﺎﻓﺂ ‪‬‬
‫ﺇ ﹼﻥ ﻟﻠﻄﺎﻋﺎﺕ ﻣﻦ ﺃﻓﻌﺎ ﹴﻝ ﻭﺃﻗﻮﺍ ﹴﻝ ﻭﳎﺎﻫﺪﺍ ‪‬‬
‫ﺏ ﻭﻗﺒﻮﻟﻪ‪ ،‬ﻭﻣﻜﺎﻓﺂﺕ ﻣﺎﺩﻳ‪‬ﺔ ﻣﻦ ﺳﻌﺔ ﰲ ﺍﻟﺮﺯﻕ ﻭﺗﻴﺴﲑ ﻟﻸﻣﻮﺭ‪ ،‬ﻓﻤﻦ‬ ‫ﺑﺎﻃﻼﻉ ﺍﻟﺮ ‪‬‬
‫ﺃﻛﺜﺮ ﺫﻛﺮ ﺍﷲ ﻣ‪‬ﻠ ﹶﺊ ﻗﻠﺒﻪ ﻧﻮﺭﹰﺍ ﻭﺳﻌﺎﺩ ﹰﺓ ﻭﺣﺒﻮﺭﹰﺍ ﻭﺭﺿﹰﺎ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺃﻋﺮﺽ ﻋـﻦ‬
‫ﺫﻛﺮ ﺍﷲ ﺍﻋﺘﺮﺽ ﻋﻠﻰ ﺗﻘﺪﻳﺮ ﺍﷲ ﻭﻗﺴﺎ ﻗﻠﺒﻪ ﻭﺿﺎﻗﺖ ﻧﻔﺴﻪ‪ ،‬ﻓﻤﻦ ﺭﺃﻯ ﺷﻴﺌﹰﺎ ﻣـﻦ‬
‫ﺍﻷﻧﻮﺍﺭ ﻭﺍﻟﻌﻄﺎﻳﺎ ﺍﳌﻘﺮﻭﻧﺔ ﺑﺎﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻓﺈ‪‬ﺎ ﺇﺷﺎﺭﺓ ﻟﻪ ﺑﻘﺒﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻣﻨـﻪ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] zmlkjihgfedc‬ﺍﻟﻨﺤﻞ‪.[٣٠:‬‬

‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬

‫)‪(١‬‬
‫»ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﻻ ﳝﻮﺕ ﺣﱴ ﳝﻸ ﺍﷲ ﻣﺴﺎﻣﻌﻪ ﳑ‪‬ﺎ ﳛﺐ«‬
‫ﻟﻜﻦ ‪ ..‬ﻟﻴﺲ ﻫﺬﺍ ﻗﺎﻋﺪﺓ ﻋﺎﻣ‪‬ﺔ ﻳ‪‬ﺴﺘﻨﺪ ﺇﻟﻴﻬﺎ ﻭﳛﺘﻜﻢ ﳍﺎ ﺍﻟﺴﺎﻟﻜﻮﻥ‪ ،‬ﻓﻜﻢ ﻭﻛﻢ‬
‫ﻣﻦ ﺍﻟﺴﺎﻟﻜﲔ ﺍﻟﻌﺎﻣﻠﲔ ﺍﳌﺨﻠﺼﲔ ﻳﻌﻴﺸﻮﻥ ﺣﻴﺎﺓ ﺍﻟﻘﺒﺾ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻭﻛﻢ ﻭﻛﻢ ﻣﻨﻬﻢ‬
‫ﻣﻦ ﻳﻌﻴﺶ ﺿﻴﻖ ﺍﻟﺮﺯﻕ ﻭﺗﻨﺎﻭﺏ ﺍﻟﺒﻼﺀ‪.‬‬
‫ﻋﻦ ﻗﺘﺎﺩﺓ ﺑﻦ ﺍﻟﻨﻌﻤﺎﻥ ‪ ‬ﻗﺎﻝ‪ :‬ﺇ ﹼﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻗﺎﻝ‪:‬‬
‫)‪(٢‬‬
‫»ﺇﺫﺍ ﺃﺣﺐ ﺍﷲ ﻋﺒﺪﹰﺍ ﲪﺎﻩ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻳﻈﻞ ﺃﺣﺪﻛﻢ ﳛﻤﻲ ﺳﻘﻴﻤﻪ ﺍﳌﺎﺀ«‬

‫)‪ (١‬ﺍﻟﺘﺎﺭﻳﺦ ﺍﻟﻜﺒﲑ ﻟﻠﺒﺨﺎﺭﻱ )‪.(٧٥٧٥/٤٠٥‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ )‪.(٢٠٦٣‬‬
‫‪١٤١‬‬
‫ﻭﻛﻢ ﻭﻛﻢ ﻣﻦ ﺍﻟﻐﺎﻓﻠﲔ ﺍﳌﻨﺎﻓﻘﲔ ﺍﻟﻐﲑ ﻋﺎﻣﻠﲔ ﻳﻌﻴﺸﻮﻥ ﺣﻴﺎ ﹰﺓ ﺭﻏﻴﺪ ﹰﺓ ﻣﻦ ﺳـﻌﺔ‬
‫ﺍﻟﺮﺯﻕ ﻭﺭﻓﻊ ﺍﻟﺒﻼﺀ ﻓﻴﻐﺘﺮ‪‬ﻭﻥ ﲝﻠﻢ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﻟﻜﻦ ﻫﺬﺍ ﺍﻟﻌﻄﺎﺀ ﻻ ﻳﺘﻌﺪﻯ ﺍﻟﻌﻄﺎﺀ ﺍﳌﺎﺩﻱ‪ ،‬ﺃﻣﺎ ﺍﻟﻌﻄﺎﺀ ﺍﻟﺮﻭﺣﻲ ﻓﻬـﻮ ﻷﻫـﻞ‬
‫ﺍﻹﺧﻼﺹ ﺩﻭﻥ ﻏﲑﻫﻢ‪.‬‬
‫ﺸﻄﺎﺕ ﻟﻠﺴﺎﻟﻚ ﺍﻟﻀﻌﻴﻒ ﻟﺮﻓـﻊ‬ ‫ﻭﺇ ﹼﻥ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻟﻌﻄﺎﻳﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻣﺎ ﻫﻲ ﺇﻻ ﻣﻨ ‪‬‬
‫ﺐ ﺍﻟﻌﺎﺭﻓﻮﻥ ﺑﺎﷲ ﺣﺼﻮﻝ ﺍﻟﻌﻄﺎﻳﺎ ﺍﳌﺎﺩﻳﺔ ﺍﳌﻜﺎﻓـﺄﺓ ﻷﻋﻤـﺎﳍﻢ‪،‬‬ ‫ﳘﺘﻪ‪ ،‬ﻓﻠﺬﻟﻚ ﻻ ﳛ ‪‬‬
‫ﻷ‪‬ﺎ ﺗﺄﻟﻔﹰﺎ ﻟﻘﻠﻮ‪‬ﻢ ﻳﻈﻬﺮ ﻓﻴﻬﺎ ﻧﻘﺺ ﺇﺧﻼﺻﻬﻢ‪.‬‬
‫ﻳﺮﻭﻯ ﺃ ﹼﻥ ﺍﻟﺸﻴﺦ ﺃﻣﲔ ﻛﻔﺘﺎﺭﻭ ﻗﺪﺱ ﺳﺮﻩ ﺯﺍﺭ ﺷﻴﺨﻪ ﺍﻟﺸﻴﺦ ﻋﻴﺴﻰ ﺍﻟﻜـﺮﺩﻱ‬
‫ﻗﺪﺱ ﺳﺮﻩ‪ ،‬ﻭﻛﺎﻥ ﻳﻠﻘﺐ ﺑﻐﻮﺍﺹ ﲝﺮ ﻋﻠﻢ ﺍﻟﻴﻘﲔ ﻓﻮﺟﺪﻩ ﻳﺒﻜـﻲ‪ ،‬ﻓﺴـﺄﻟﻪ ﻋـﻦ‬
‫ﺍﻟﺴﺒﺐ؟ ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﻋﻴﺴﻰ ﻗﺪﺱ ﺳﺮﻩ‪ :‬ﻟﻀﻌﻒ ﺇﳝﺎﱐ!! ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺃﻣﲔ ﻗﺪﺱ‬
‫ﺳﺮﻩ‪ :‬ﻭﻛﻴﻒ ﻋﺮﻓﺖ ﺫﻟﻚ؟ ﻗﺎﻝ‪ :‬ﻟﻘﺪ ﺗﺼﺪﻗﺖ ﺍﻟﻴﻮﻡ ﺑﻌﺸﺮﺓ ﳎﻴـﺪﻳﺎﺕ )ﻋﻤﻠـﺔ‬
‫ﻧﻘﺪﻳﺔ ﻋﺜﻤﺎﻧﻴﺔ(‪ ،‬ﻭﻗﺒﻞ ﺳﺎﻋﺔ ﻣﻦ ﺍﻵﻥ ﺃﺗﺎﱐ ﺃﺣﺪ ﺍﻷﺣﺒﺎﺏ ﻓﺄﻋﻄﺎﱐ ﻣﺌﺔ ﳎﻴـﺪﻱ!‬
‫ﻟﻘﺪ ﻋﺮﻑ ﺍﷲ ﺿﻌﻒ ﺇﳝﺎﱐ ﻓﻌﻮﺿﲏ ﺑﻌﺸﺮﺓ ﺃﺿﻌﺎﻑ ﺣﱴ ﺃﻋـﻮﺩ ﻣـﺮﺓ ﺛﺎﻧﻴـﺔ‬
‫ﻟﻠﺼﺪﻗﺔ‪ ،‬ﻓﻠﻮ ﻛﻨﺖ ﻣﺆﻣﻨﹰﺎ ﺻﺎﺩﻗﹰﺎ ﻟﻮﻛﻠﲏ ﺇﱃ ﺇﳝﺎﱐ‪.‬‬
‫ﺇﺫﹰﺍ ﺍﻷﺫﻭﺍﻕ ﲣﺘﻠﻒ ﻫﻨﺎ ﺑﲔ ﺍﻟﺸﺎﺫﻟﻴﺔ ﻭﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ‪ ،‬ﻓﻔﻲ ﺍﻟﺸـﺎﺫﻟﻴﺔ ﻳﻌﺘﱪﻭﻧـﻪ‬
‫ﻋﻄﺎﺀ‪ ،‬ﻭﰲ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﻳﻌﺘﱪﻭﻧﻪ ﻣﻨﻊ‪.‬‬
‫ﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﷲ ‪ ‬ﻭﺻﻒ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺑﺪﺍﺭ ﺍﻟﻐﺮﻭﺭ‪ ،‬ﻭﻭﺻﻒ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻘﺪﺍﺭ‬
‫ﻣﻬﺎﻧﺘﻬﺎ ﻋﻨﺪ ﺍﷲ ﻓﻘﺎﻝ‪» :‬ﻟﻮﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﺗﻌﺪﻝ ﻋﻨﺪ ﺍﷲ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ ﻣﺎ ﺳـﻘﻰ‬
‫)‪(١‬‬
‫ﻣﻨﻬﺎ ﻛﺎﻓﺮﹰﺍ ﺷﺮﺑﺔ ﻣﺎﺀ«‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ )‪.(٢٣٢٠‬‬

‫‪١٤٢‬‬
‫ﻭﻣﺎ ‪‬ﺳﻤ‪‬ﻴﺖ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻟﺪﻧﺎﺀ‪‬ﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ ﻓﻘﺪ ﲰ‪‬ﺎﻫﺎ ﺍﷲ ﺗﻌـﺎﱃ ﺑـﺪﺍﺭ‬
‫ﺍﳊﻴﻮﺍﻥ ﻭﺑﺪﺍﺭ ﺍﻟﻘﺮﺍﺭ ﻭﺑﺪﺍﺭ ﺍﻟﻨ‪‬ﻌﻴﻢ ﺍﳌﻘﻴﻢ ﻭﺑﺪﺍﺭ ﺍﻟﺸﻬﻮﺩ ﻭﺑﻌﲔ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﺟﻌﻠـﻬﺎ‬
‫ﻣﻜﺎﻓﺄ ﹰﺓ ﻟﻌﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﺟﻬﺎﺩﻫﻢ ﻭﻋﺒﺎﺩ‪‬ﻢ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻟﻘﺪ ﺃﺧ‪‬ﺮ ﺫﻟﻚ ﳍـﻢ ﺇﱃ‬
‫ﺍﻟﺪ‪‬ﺍﺭ ﺍﻟﺒﺎﻗﻴﺔ ﻷ ﹼﻥ ﻛﺮﻣﻪ ﻭﺇﺣﺴﺎﻧﻪ ﻳﺄﰉ ﺃ ﹾﻥ ﻳﻜﺎ‪‬ﻓ ﹶﺊ ﺍﳌﺆﻣﻦ ﺑﺪﺍﺭ ﺿﻴ‪‬ﻘﺔ ﻻ ﺑﻘﺎﺀ ﳍﺎ‪.‬‬
‫{‪] z|{zyxwvutsrqp‬ﺍﻟﺴﺠﺪﺓ‪[١٧ :‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪ :‬ﺃﻋ ‪‬ﺪ ‪‬ﺩﺕ‪ ‬ﻟﻌﺒﺎﺩﻱ ﺍﻟﺼﺎﳊﲔ ﻣﺎﻻ ﻋـﲔ‬
‫)‪(١‬‬
‫ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ«‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺹ‪ ،‬ﻓﺈﻥ ﻭﺻﻠﺘﻚ ﺇﺷﺎﺭﺍﺕ ﺍﻟﻘﺒﻮﻝ ﺍﻟﺮﻭﺣﻴﺔ‬ ‫ﻕ ﻭﺇﺧﻼ ﹴ‬ ‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﻤﻞ ﺑﺼﺪ ﹴ‬
‫ﻓﺎﺷﻜﺮ ﺍﷲ ﺑﺰﻳﺎﺩﺓ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭﺇ ﹾﻥ ﱂ ﺗﺼﻠﻚ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ ﻓﻠﻌ ﹼﻞ ﰲ ﺫﻟﻚ ﻧﻘﺼـﹰﺎ‬
‫ﰲ ﺇﺧﻼﺻﻚ ﻓﺘﺪﺍﺭﻙ ﺫﻟﻚ‪ ،‬ﻭﺇ ﹾﻥ ﺗﻴﺴﺮﺕ ﺃﻣﻮﺭ ﺍﳊﻴﺎﺓ ﻓﺎﺷﻜﺮ ﺍﷲ‪ ،‬ﻭﺇ ﹾﻥ ﺿﺎﻗﺖ ﻣﻊ‬
‫ﺭﺿﹰﺎ ﻋﻦ ﺍﷲ ﻭﻗﻨﺎﻋ ﹰﺔ ﺑﺮﺯﻗﻪ ﻻ ﲢﺰﻥ ﻓﺎﳌﻌﻮ‪‬ﻝ ﻋﻠﻴﻪ ﺍﻵﺧﺮﺓ‪ ،‬ﻓﺎﻋﻠﻢ ﺃ‪‬ﺎ ﺇﺷﺎﺭﺓ ﺑﻘﺒﻮﻝ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﺇﻥ ﺷﺎﺀ ﺍﷲ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪.(٢٣٥٠‬‬

‫‪١٤٣‬‬
 ‫‪ (٥٦‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ‪ ‬ﺗﻌﺮﻑ ﻗﺪﺭﻙ ﻋﻨﺪﻩ‪ ،‬ﻓﺎ�ﻈﺮ ﻓﻴﻤﺎ ﻳ‪‬ﻘﻴﻤ‪‬ﻚ‪.‬‬
‫ﺽ ﻋﻨـﻬﻢ ﺃﻡ‬
‫ﷲ ﺭﺍ ﹴ‬
‫ﺇ ﹼﻥ ﺃﻣﻨﻴﺔ ﺍﻟﺴﺎﻟﻜﲔ ﺃﻥ ﻳﻌﺮﻓﻮﺍ ﻗﺪﺭﻫﻢ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻫﻞ ﺍ ُ‬
‫ﻻ‪ ،‬ﻭﻫﻞ ﺗ‪‬ﻘ‪‬ﺒﻞ ﺃﻋﻤﺎﻟﹸﻬﻢ ﺃﻡ ﻻ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﻘﺎﻋﺪﺓ ﺍﻟﱵ ‪‬ﻳﺤﺘﻜﻢ ﳍﺎ‪:‬‬
‫))ﺍﻧﻈﹸﺮ ﰲ ﺃﻱ ﺍﳌﻘﺎﻡ ﺃﻧﺖ((‪.‬‬
‫ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪:‬‬
‫ﺖ ﺍﳋﲑ ﻭﺍﻟﺸ ‪‬ﺮ‪ ،‬ﻓﻄﻮﰉ ﳌﻦ ﻛﺎﻥ ﺍﳋﲑ ﻋﻠﻰ ﻳﺪﻩ ﻭﻭﻳﻞ ﳌﻦ ﻛﺎﻥ‬
‫»ﺃﻧﺎ ﺍﷲ ﺧﻠﻘ ‪‬‬
‫)‪(١‬‬
‫ﺍﻟﺸﺮ ﻋﻠﻰ ﻳﺪﻩ«‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(٢‬‬
‫ﷲ ﻋﻨﺪ‪‬ﻩ«‬
‫»ﻣ‪‬ﻦ ﺳﺮﻩ ﹶﺃ ﹾﻥ ﻳﻌﻠﻢ ﻣﺎ ﹶﻟﻪ‪ ‬ﻋﻨ ‪‬ﺪ ﺍﷲ ﻓﻠﻴﻨﻈﺮ ﻣﺎ ِ‬
‫ﻓﻤﻦ ﺍﻟﺴﺎﻟﻜﲔ ﻣﻦ ﺃﻗﺎﻣﻬﻢ ﻣﻘﺎﻡ ﺍﻟﺬﻛﺮ ﻭﱂ ﻳﺘﺠﺎﻭﺯﻭﻩ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻗﺎﻣ‪‬ﻬﻢ ﻣﻘـﺎﻡ‬
‫ﺍﻟﺘﺬﻛﲑ ﻟﻠﻌﺒﺎﺩ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻗﺎﻣ‪‬ﻬﻢ ﰲ ﺧﺪﻣﺔ ﺍﻷﺣﺒﺎﺏ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﺃﻗﺎﻣ‪‬ﻬﻢ ﰲ ﺗﺮﺑﻴﺔ‬
‫ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻌﻠﻰ ﻗﺪﺭ ﺍﻟﻮﻇﻴﻔﺔ ﺍﻟﱵ ﻭﻇﹼﻔﻚ ﺍﷲ ﻓﻴﻬﺎ ﻳﻜﻮﻥ ﻣﻘﺎﻣ‪‬ﻚ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫ﻼ ﹸﻛ ﹼﻠﻤﺎ ﻣﺎﺕ ﺭﺟﻞ ﺃﺑـﺪﻝ ﺍﷲ‬
‫»ﺍﻷﺑﺪﺍﻝ ﻳﻜﻮﻧﻮﻥ ﺑﺎﻟﺸﺎﻡ ﻭﻫﻢ ﺃﺭﺑﻌﻮﻥ ﺭﺟ ﹰ‬
‫)‪(٣‬‬
‫ﻼ‪«..‬‬
‫ﻣﻜﺎﻧﻪ ﺭﺟ ﹰ‬
‫ﺍﻷﺑﺪﺍﻝ‪ :‬ﻣﻘﺎ ‪‬ﻡ ﻣﻦ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻮﻻﻳﺔ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﻥ ﻭﺟﺪﺕ ﻧﻔﺴﻚ ﻋﻠﻰ ﻏﲑ ﻭﻇﻴﻔـﺔ ﺇﳍﻴـ ‪‬ﺔ‬
‫ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﻻ ﺷﺄﻥ ﻟﻚ‪ ،‬ﻓﺎﺟﺘﻬﺪ ﻟﺘﻜﻮﻥ ﻣﻮﻇﻔﹰﺎ ﰲ ﺩﻭﻟﺔ ﺍﳊﻀﺮﺓ ﺍﻹﳍﻴﺔ‪.‬‬
‫)‪ (١‬ﺭﻭﺍﻩ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﰲ ﻣﺼﻨﻔﻪ )‪.(٩٢١٩‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻧﻌﻴﻢ ﰲ ﺍﳊﻠﻴﺔ )‪ (٥١٥٩‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ‪.‬‬
‫)‪ (٣‬ﻣﺴﻨﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﻋﻦ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ‪.(٢٢٢٣٦) ‬‬
‫‪١٤٤‬‬
‫‪ (٥٧‬ﻟﻴﺲ ﺍﻟﻌﺎﺭﻑ ﻣﹶﻦ‪ ‬ﺇﺫﺍ ﺃﺷﺎﺭ ﻭﺟﺪ ﺍﳊﻖ‪ ‬ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣ‪‬ﻦ ﺇﺷﺎﺭﺗ‪‬ﻪ‪ ،‬ﺑـﻞ ﺍﻟﻌـﺎﺭﻑ‬

‫ﻣﹶﻦ ﻻ ﺇﺷﺎﺭﺓ ﻟﻪ ﻟﻔﻨﺎﺋﻪ ﰲ ﻭﺟﻮﺩﻩ ﻭﺍ�ﻄﻮﺍﺋﻪ ﰲ ﺷﻬﻮﺩﻩ‪.‬‬

‫ﺇﻥ ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﷲ ﻃﺮﻳ ‪‬ﻖ ﺭﻭﺣﻲ‪ ،‬ﻟﺬﻟﻚ ﻻ ﳝﻜﻦ ﺃﺑﺪﹰﺍ ﺃ ﹾﻥ ‪‬ﻳﻌ‪‬ﺒﺮ ﻋﻦ ﻣﻌﺎﻧﻴﻪ‬
‫ﺍﻟﺮﻭﺣﻴﺔ ﺑﺄﻟﻔﺎﻅ ﻟﺴﺎﻧﻴﺔ ﻭﻋﺒﺎﺭﺍﺕ ﻟﻐﻮﻳﺔ‪ ،‬ﻣﻦ ﻫﻨﺎ ﻧﺸﺄﺕ ﺍﻹﺷﺎﺭﺍﺕ ﻭﺍﻟﺘﻠﻮﳛـﺎﺕ‪،‬‬
‫ﺍﻟﱵ ﻳﻌﱪ ‪‬ﺎ ﺍﻟﻌﺎﺭﻓﻮﻥ ﻋﻦ ﺃﺣﻮﺍﳍﻢ ﻟﻴﺜﲑﻭﺍ ﰲ ﺍﻟﺴـﺎﻟﻜﲔ ﺍﻷﺷـﻮﺍﻕ ﺇﱃ ﺭ‪‬ـﻢ‪،‬‬
‫ﻭﻟﻠﺴﺎﻟﻜﲔ ﻋﻨﺪ ﲰﺎﻉ ﺍﻹﺷﺎﺭﺍﺕ ﺃﺣﻮﺍﻝ ﻣﺘﻔﺎﻭﺗﺔ‪:‬‬
‫ﺃﺣﻮﺍﻝ ﺍﻟﻨﺎﺱ ﻋﻨﺪ ﲰﺎﻉ ﺍﻹﺷﺎﺭﺍﺕ‪:‬‬
‫‪ -١‬ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﺧﻠﻮﺍ ﺍﻟﻄﺮﻳﻖ‪:‬‬
‫ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺪﺭﻛﻮﻥ ﺷﻴﺌﹰﺎ ﻣﻦ ﺍﳌﻌﺎﱐ ﻭﻳﺘﻬﻤﻮﻥ ﺃﺻﺤﺎ‪‬ﺎ ﺑﺎﻟﺰﻧﺪﻗﺔ ﻭﺍﻟﻜﻔﺮ‪.‬‬
‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ ﺍﳌﺒﺘﺪﺋﻮﻥ‪:‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺰﺍﻟﻮﻥ ﰲ ﻣﻘﺎﻡ ﺍﳌﻴﻞ ﺇﱃ ﺍﶈﺒﻮﺏ ﻭﺍﻟﺸﻮﻕ ﳌﻌﺮﻓﺔ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﻓﻴﺠﺪﻭﻥ‬
‫ﻟﺬﺓ ﰲ ﺍﻹﺷﺎﺭﺍﺕ ﻭﻳﺸ ‪‬ﻤﻮﻥ ﻣﻨﻬﺎ ﺃﻧﺲ ﺍﶈﺒﺔ ﺩﻭﻥ ﻓﻬﻢ ﺣﻘﺎﺋﻘﻬﺎ ﺃﻭ ﺗﺬﻭﻗﻬﺎ‪.‬‬
‫ﻋﻦ ﺃﰊ ﺳﻌﻴﺪ ﺍﳋﺪﺭﻱ ‪ ‬ﻗﺎﻝ‪ :‬ﺃ ﹼﻥ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺟﻠﺲ ﻋﻠﻰ ﺍﳌﻨﱪ ﻗﺒﻞ ﻭﻓﺎﺗﻪ‬
‫ﺑﻴﻮﻡ ﻭﻗﺎﻝ‪» :‬ﺇ ﹼﻥ ﻋﺒﺪﹰﺍ ﺧﲑﻩ ﺍﷲ ﺑﲔ ﺃ ﹾﻥ ﻳﺆﺗﻴﻪ ﻣﻦ ﺯﻫﺮﺓ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﺷﺎﺀ ﻭﺑﲔ ﻣـﺎ‬
‫ﻋﻨﺪﻩ ﻓﺎﺧﺘﺎﺭ ﻣﺎ ﻋﻨﺪﻩ« ﻓﺒﻜﻰ ﺃﺑﻮ ﺑﻜ ﹴﺮ ﻭﻗﺎﻝ‪ :‬ﻓﺪﻳﻨﺎﻙ ﺑﺂﺑﺎﺋﻨﺎ ﻭﺃﻣﻬﺎﺗﻨﺎ‪ ،‬ﻓﻌﺠﺒﻨﺎ ﻟﻪ‬
‫ﻭﻗﻠﻨﺎ‪ :‬ﻣﺎ ﻳﺒﻜﻲ ﻫﺬﺍ ﺍﻟﺸﻴﺦ ﺇ ﹾﻥ ﻛﺎﻥ ﺍﷲ ﻗﺪ ﺧﲑ ﻋﺒﺪﹰﺍ ﺑﲔ ﺯﻫﺮﺓ ﺍﻟﺪﻧﻴﺎ ﻭﺑﲔ ﻣﺎ‬
‫)‪(١‬‬
‫ﻋﻨﺪﻩ ﻓﺎﺧﺘﺎﺭ ﻣﺎ ﻋﻨﺪﻩ؟ ﻓﻜﺎﻥ ﺍﳌﺨ‪‬ﻴﺮ ﻫﻮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺃﻋﻠﻤﻨﺎ‪.‬‬
‫‪ -٣‬ﺍﻟﺴﺎﻟﻜﻮﻥ ﺍﳌﺘﻮﺳﻄﻮﻥ‪:‬‬
‫ﻭﻫﻢ ﺍﻟﺬﺍﻛﺮﻭﻥ ﺍﳌﺘﺬﻭﻗﻮﻥ‪ ،‬ﻓﻬﻢ ﻳﻔﻬﻤﻮﻥ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ‪ ،‬ﻓﺘﺜﲑ ﻓﻴﻬﻢ ﺍﻷﺷﻮﺍﻕ‬
‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﻛﺘﺎﺏ ﺍﳌﻨﺎﻗﺐ )‪.(٢٧١٣‬‬
‫‪١٤٥‬‬
‫ﻭﺗﺴﻜﺐ ﻣﻨﻬﻢ ﺍﻟﻌﱪﺍﺕ ﻭﺗﻮﺭﺙ ﻋﻨﺪﻫﻢ ﺍﳊﻀﻮﺭ‪ ،‬ﻓﲑﻭﻥ ﺍﳌﺬﻛﻮﺭ ﺃﻧﺜﺎﺀ ﲰـﺎﻋﻬﻢ‬
‫ﺍﻹﺷﺎﺭﺍﺕ ﺃﻗﺮﺏ ﺇﻟﻴﻬﻢ ﻣﻦ ﺣﺒﻞ ﺍﻟﻮﺭﻳﺪ‪ ،‬ﻓﻴﺘﻮﺍﺟﺪﻭﻥ ﻋﻨﺪ ﺍﻟﺴﻤﺎﻉ‪.‬‬
‫‪ -٤‬ﺍﻟﺴﺎﻟﻜﻮﻥ ﺍﻟﻮﺍﺻﻠﻮﻥ‪:‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﺍﻧﻜﺸﻔﺖ ﻋﻦ ﻗﻠﻮ‪‬ﻢ ﺍﻷﻏﻄﻴﺔ ﻭ ‪‬ﺭﻓﻌﺖ ﺍﳊﺠﺐ ﻭﺍﺳﺘﻐﺮﻗﻮﺍ ﺑﺎﻟﺸﻬﻮﺩ‪،‬‬
‫ﻓﺄﻭﻟﺌﻚ ﺍﺳﺘﻐﻨﻮﺍ ﻋﻦ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﻓﻼ ﺗﻜﺎﺩ ﲢﺮﻙ ﻓﻴﻬﻢ ﺍﻷﺷﻮﺍﻕ ﻷ ﹼﻥ ﺍﻟﺸﻮﻕ ﺷـﺄﻥ‬
‫ﺍﻟﺒﻌﻴﺪ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﺻﺎﺭ ﺍﷲ ﺃﻗﺮﺏ ﺇﻟﻴﻬﻢ ﻣﻦ ﺣﺒﻞ ﺍﻟﻮﺭﻳﺪ‪.‬‬
‫ﻼ ﻳﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ ﻭﻳﺒﻜﻲ ﻓﻘﺎﻝ‪:‬‬‫ﺭﺃﻯ ﺍﻟﺼﺪﻳﻖ ‪ ‬ﺭﺟ ﹰ‬
‫))ﻫﻜﺬﺍ ﻛﻨﺎ ﰒ ﻗﺴﺖ ﻗﻠﻮﺑﻨﺎ((‪.‬‬
‫ﻗﻴﻞ ﻟﻠﺠﻨﻴﺪ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻣﺎ ﻟﻚ ﻛﻨﺖ ﺗﺘﺤﺮﻙ ﻋﻨﺪ ﺍﻟﺴﻤﺎﻉ ﻭﺗﺘﻮﺍﺟﺪ ﻭﺍﻟﻴﻮﻡ ﻻ ﻧﺮﺍﻙ ﺗﺘﺤـﺮﻙ ﺑﺸـﻲﺀ؟!‬
‫]ﺍﻟﻨﻤﻞ‪.(([٨٨ :‬‬ ‫ﻓﻘﺎﻝ‪z ÚÙ Ø × Ö Õ Ô Ó Ò{ :‬‬
‫ﻓﺎﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺍﳊﻖ ﻟﻴﺲ ﺍﻟﺬﻱ ﲢﺮﻛﻪ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﺑﻞ ﻫﻮ ﺍﳌﺘﻤﻜﻦ ﺍﻟﺮﺍﺳﺦ ﺍﻟﺬﻱ‬
‫ﹶﻛﻞﱠ ﻟﺴﺎﻧﻪ ﻋﻦ ﺍﻟﺘﻌﺒﲑ‪ ،‬ﻭﺍﺳﺘﻐﲎ ﻋﻦ ﺍﻹﺷﺎﺭﺓ ﻭﺍﳌﺸﲑ‪ ،‬ﻭﺇﺫﺍ ﺃﺷﺎﺭ ﻓﺈﻧـﻪ ﻟﻴﺤـ ‪‬ﺮﻙ‬
‫ﻗﻠﻮﺏ ﺍﻟﺴﺎﻟﻜﲔ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﻛﻨﺖ ﻭﻻ ﺯﻟﺖ ﰲ ﻃﻮﺭ ﺍﻹﺷﺎﺭﺍﺕ ﻭﺍﳌﺸﲑ‪ ،‬ﻓﻤﺎ ﺯﻟـﺖ ﰲ‬
‫ﺍﻟﺘﻘﺼﲑ‪.‬‬

‫‪١٤٦‬‬
‫‪ (٥٨‬ﺑﺴﻄﻚ ﻛﻴﻼ ﻳ‪‬ﺒﻘﻴﻚ ﻣﻊ ﺍﻟﻘﺒﺾ‪ ،‬ﻭﻗﺒﻀﻚ ﻛﻴﻼ ﻳﱰﻛﻚ ﻣﻊ ﺍﻟﺒﺴﻂ‪ ،‬ﻭﺃﺧﺮﺟﻚ‬

‫ﻋﻨﻬﻤﺎ ﻛﻴﻼ ﺗﻜﻮﻥ ﻟﺸﻲﺀ‪ ‬ﺩﻭ�ﻪ‪ ،‬ﻭﺍﻟﻌﺎﺭﻓﻮﻥ ﺇﺫﺍ ﺑ‪‬ﺴﻄﻮﺍ ﺃﺧﻮﻑ ﻣﻨـﻬﻢ ﺇﺫﺍ ﻗُﺒﻀـﻮﺍ‪ ،‬ﻭﻻ‬

‫ﻳﻘﻒ ﻋﻠﻰ ﺣـﺪﻭﺩ ﺍﻷﺩﺏ ﰲ ﺍﻟﺒﺴـﻂ ﺇﻻّ ﻗﻠﻴـﻞ‪ ،‬ﻭﺍﻟﺒﺴـﻂ ﺗﺄﺧـﺬ ﺍﻟـﻨ‪‬ﻔﺲ‪ ‬ﻣﻨـﻪ ﺣﻈّﻬـﺎ‬

‫ﺑﻮﺟﻮﺩ ﺍﻟﻔﺮﺡ‪ ،‬ﻭﺍﻟﻘﺒﺾ ﻻ ﺣﻆّ ﻟﻠﻨ‪‬ﻔﺲ ﻓﻴﻪ‪.‬‬

‫ﺾ ﻭﺑﺴﻂ‪.‬‬
‫ﺍﻟﺴﻠﻮﻙ ﺑﲔ ﻗﺒ ﹴ‬
‫ﺃﻣﺎ ﺍﻟﻘﺒﺾ‪ :‬ﻓﻬﻮ ﲡﹼﻠﻲ ﺍﷲ ﺑﺼﻔﺎﺕ ﺍﳉﻼﻝ ﻋﻠﻰ ﻗﻠﺐ ﺍﻟﺴﺎﻟﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺒﺴﻂ‪ :‬ﻓﻬﻮ ﲡﹼﻠﻲ ﺍﷲ ﺑﺼﻔﺎﺕ ﺍﳉﻤﺎﻝ ﻋﻠﻰ ﻗﻠﺐ ﺍﻟﺴﺎﻟﻚ‪.‬‬
‫ﻓﻤﺎ ﺩﺍﻡ ﺍﻟﺴﺎﻟﻚ ﰲ ﺍﻟﻄﺮﻳﻖ ﻓﺈﻧ‪‬ﻪ ﺃﺳﲑﳘﺎ ﻳﺘﻌﺎﻗﺒﺎﻥ ﻋﻠﻴﻪ ﺗﻌﺎﻗﺐ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ‪.‬‬
‫ﺣﻜﻤﺔ ﺗﻌﺎﻗﺐ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ‪:‬‬
‫ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﻣﻦ ﺗﺮﺑﻴﺔ ﺍﷲ ﻟﻌﺒﺎﺩﻩ ﺍﻟﺴﺎﻟﻜﲔ‪ ،‬ﻓﻤﻦ ﺭﲪﺘـﻪ ﻗـﺒﺾ ﻗﻠـﻮﺏ‬
‫ﺍﻟﺴﺎﻟﻜﲔ ﻟﺌﻼ ﻳﻐﺘﺮﻭﺍ ﻭﻟﺌﻼ ﻳﺴﻴﺆﻭﺍ ﺍﻷﺩﺏ‪ ،‬ﻭﻗﺪ ﻳﺸﺘﺪ ﺍﻟﻘـﺒﺾ ﻟﺸـﺪﺓ ﺍﻟﺘﺮﺑﻴـﺔ‬
‫ﺍﻹﳍﻴﺔ‪ ،‬ﻭﻟﻨﺎ ﰲ ﺳﺠﻦ ﻳﻮﻧﺲ ‪ ‬ﰲ ﺑﻄﻦ ﺍﳊﻮﺕ ﺧﲑ ﻣﺜﺎﻝ‪ ،‬ﻭﻛﻠﻤﺎ ﻋﻼ ﻣﻘـﺎﻡ‬
‫ﺴﺮ‪‬ﻭﻥ ﺑـﺎﻟﻘﺒﺾ ﺃﻛﺜـﺮ ﻣـﻦ‬ ‫ﺍﻟﺴﺎﻟﻚ ﻛﻠﻤﺎ ﺍﺯﺩﺍﺩﺕ ﺷﺪﺓ ﺍﻟﻘﺒﺾ‪ ،‬ﻭﺍﻟﻜﺎﻣﻠﻮﻥ ﻳ‪ ‬‬
‫ﺳﺮﻭﺭﻫﻢ ﺑﺎﻟﺒﺴﻂ ﻷﻧﻪ ﻓﻴﻪ ﺯﻳﺎﺩﺓ ﰲ ﺍﻻﻓﺘﻘﺎﺭ ﺇﱃ ﺍﷲ‪.‬‬
‫ﻭﻣﻦ ﺣﻜﻤﺔ ﺍﻟﺒﺴﻂ ﻭﺍﻟﻘﺒﺾ ﻛﻮ‪‬ﻤﺎ ﺭﲪﺔ ﻣﻦ ﺍﷲ ﻟﻠﺴﺎﻟﻚ‪ ،‬ﺃﻣﺎ ﺣﻜﻤﺔ ﺍﻟﺒﺴﻂ‬
‫ﻓﻠﻜﻲ ﻻ ﻳﻘﻀﻲ ﻋﻠﻴﻪ ﺍﻟﻘﺒﺾ ﻓﻴﺘﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻭﺃﻣﺎ ﺣﻜﻤﺔ ﺍﻟﻘﺒﺾ ﻓﻠﻜﻲ ﻻ ﳝﻴﻞ ﺇﱃ‬
‫ﺍﻟﺒﺴﻂ ﻓﻴﺘﻤﺎﺩﻯ ﻓﻴﺘﺮﻙ ﺍﻟﻌﺒﺎﺩﺓ‪.‬‬
‫ﺍﻟﺴﺎﻟﻜﻮﻥ ﳛﺒﻮﻥ ﺍﻟﺒﺴﻂ ﻭﻻ ﳛﺒﻮﻥ ﺍﻟﻘﺒﺾ ﻷﻥ ﻓﻴﻪ ﺍﻟﺴﺮﻭﺭ ﻭﺍﻧﺸﺮﺍﺡ ﺍﻟﺼـﺪﺭ‬
‫ﻭﺍﻟﹼﻠﺬﹼﺓ ﻭﻧﺴﻴﺎﻥ ﺍﳍﻤﻮﻡ‪.‬‬
‫‪١٤٧‬‬
‫ﺃﻣﺎ ﺍﻟﻮﺍﺻﻠﻮﻥ ﻓﺈ‪‬ﻢ ﲢﺮﺭﻭﺍ ﻣﻦ ﺳﻠﻄﺎﻥ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﻭﺑﻘﻮﺍ ﲢﺖ ﺳـﻠﻄﺎﻥ‬
‫ﺍﳊﻖ‪ ،‬ﻓﻼ ﺗﻐﲑﻫﻢ ﻭﺍﺭﺩﺍﺕ ﺍﻷﺣﻮﺍﻝ‪.‬‬
‫ﻭﻣﺮﺍﺩ ﺍﺑﻦ ﻋﻄﺎﺀ ﻣﻦ ﻟﻔﻆ ﺍﻟﻌﺎﺭﻓﲔ ﰲ ﺍﳊﻜﻤـﺔ‪ :‬ﺍﻟﺴـﺎﻟﻜﻮﻥ ﺍﳌﺘﻘـﺪﻣﻮﻥ ﰲ‬
‫ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻷ ﱠﻥ ﺍﻟﻌﺎﺭﻑ ﺍﳊﻖ ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻐﲑﻩ ﺑﺴﻂ ﻭﻻ ﻳﺮﺩﻩ ﻗﺒﺾ ﳋﺮﻭﺟﻪ ﻋﻦ‬
‫ﺃﺛﺮﻳﻬﻤﺎ‪.‬‬
‫ﳋﻔﹼﺔ ﻭﺍﻟﻜﺸﻮﻓﺎﺕ‬‫ﻭﳌﺎ ﻳﺮﻯ ﺍﻟﺴﺎﻟﻚ ﰲ ﺍﻟﺒﺴﻂ ﺣﻈﻮﻅ ﻧﻔﺴﻪ ﻣﻦ ﺍﻷﻧﺲ ﻭﺍﻟﻠﺬﺓ ﻭﺍ ‪‬‬
‫ﻭﻏﲑﻫﺎ‪ ،‬ﺗﻜﻤﻦ ﺍﳋﻄﻮﺭﺓ ﰲ ﲡﺎﻭﺯ ﺣ ‪‬ﺪ ﺍﻷﺩﺏ ﻟﺸﻌﻮﺭ ﺍﳌﺮﻳﺪ ﺑﻌﻨﺎﻳﺔ ﺍﷲ ﺑﻪ ﻓﻴﻄﻤﻊ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻗﻒ ﻋﻠﻰ ﺍﻟﺒﺴﺎﻁ ﻭﺇﻳﺎﻙ ﻭﺍﻻﻧﺒﺴﺎﻁ‪.‬‬
‫ﺖ ﻋﻠﻰ ﺑﺴﺎﻁ ﺍﻷﻧﺲ ﻭﻓﺘﺢ ﻋﻠـ ‪‬ﻲ ﻃﺮﻳـﻖ‬ ‫ﻗﺎﻝ ﺭﺟﻞ ﻷﰊ ﳏﻤﺪ ﺍﳊﺮﻳﺮﻱ‪ :‬ﻛﻨ ‪‬‬
‫ﺍﻟﺒﺴﻂ ﻓﺰﻟﻠﺖ ﺯﹼﻟ ﹰﺔ ﻓﺤﺠﺒﺖ ﻋﻦ ﻣﻘﺎﻣﻲ‪ ،‬ﻓﻜﻴﻒ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻴﻪ؟ ﻓﺒﻜﻰ ﺃﺑـﻮ ﳏﻤـﺪ‬
‫ﻭﻗﺎﻝ‪ :‬ﻳﺎ ﺃﺧﻲ ﺍﻟ ﹸﻜﻞﱡ ﰲ ﻗﻬﺮ ﻫﺬﻩ ﺍﳋﻄﺔ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﳋﻄﺔ‪ :‬ﺍﻟﺘﺪﺑﲑ ﺍﻹﳍ ‪‬ﻲ ﺍﳋﻔ ‪‬ﻲ ﻷ ﹼﻥ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﺍﻣﺘﺤﺎ ﹲﻥ ﻣﻦ ﺍﷲ ﻟﻠﻌﺒـﺪ‬
‫ﻟﻴ‪‬ﺮﻗﱢﻴﻪ‪ ،‬ﻓﻤﻦ ﺗﺄﺩﺏ ﺍﺭﺗﻘﻰ ﻭﻣﻦ ﺃﺳﺎﺀ ﺍﻷﺩﺏ ﻧﺰﻝ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻘﺒﺾ ﻓﻤﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻘﺒﺾ ﺍﻟﻨﻔﺲ ﻋﻦ ﺣﻈﻮﻇﻬﺎ‪ ،‬ﻭﻣﻦ ﺷﺄﻧﻪ ﺃﻥ ﻳﻜـﻮﻥ‬
‫ﺍﻟﺴﻜﻮﻥ‪ ،‬ﻭﺍﻟﺴﻜﻮﻥ ﻛﻠﹼﻪ ﺃﺩﺏ ﻓﻬﻮ ﺇﺫﹰﺍ ﺍﻷﺿﻤﻦ ﻟﻠﺴﺎﻟﻚ‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻋﻠﻲ ﺍﻟﺪﻗﺎﻕ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﺍﻟﻘﺒﺾ ﺣﻘﻪ ﻣﻨﻚ‪ ،‬ﻭﺍﻟﺒﺴﻂ ﺣﻘﻚ ﻣﻨﻪ‪ ،‬ﻭﻷﻥ ﺗﻜﻮﻥ ﲝﻖ ﺭﺑﻚ ﺃﻭﱃ ﺃ ﹾﻥ ﺗﻜﻮﻥ‬
‫ﲝﻆ ﻧﻔﺴﻚ((‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﲢﺰﻥ ﻣﻦ ﺗﻘﹼﻠﺐ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﻭﺗـﺄﺩﺏ‬
‫ﺑﺂﺩﺍ‪‬ﻤﺎ ﺇﱃ ﺣﲔ ﺍﻟﺘﺤﺮﺭ ﻣﻦ ﺁﺛﺎﺭﳘﺎ‪ ،‬ﻭﺍﻓﺮﺡ ﲟﺎ ﻓﻴﻪ ﺭﺿﺎﺀ ﺍﷲ ﻋﻨﻚ‪ ،‬ﻓﺈﺫﺍ ﻛـﺎﻥ‬
‫ﺍﻟﻘﺒﺾ ﻳﻮﺭﺛﻚ ﻗﺮﺑﹰﺎ ﻣﻦ ﺍﷲ ﻓﺄﺣﺒﻪ ﻷﻧﻪ ﺍﻟﻌﻄﺎﺀ ﺑﻌﻴﻨﻪ‪.‬‬
‫‪١٤٨‬‬
‫‪ (٥٩‬ﻣﺘﻰ ﻛﻨﺖﹶ ﺇﺫﺍ ﺃُﻋﻄﻴﺖ ﺑﺴﹶﻄَﻚﹶ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﺇﺫﺍ ﻣ‪‬ﻨﻌﺖ ﻗﺒﻀﻚ ﺍﳌﻨﻊ‪ ،‬ﻓﺎﺳﺘﺪﻝّ‬

‫ﺑﺬﻟﻚ ﻋﻠﻰ ﺛﺒﻮﺕ ﻃُﻔﻮﻟﻴ‪‬ﺘﻚ ﻭﻋﺪﻡ ﺻﺪﻗﻚ ﰲ ﻋ‪‬ﺒﻮﺩﻳ‪‬ﺘﻚ‪.‬‬

‫ﺍﻟﺴﻠﻮﻙ ﻭﻻﺩﺓ ﻭﻃﻔﻮﻟﺔ ﻭﺑﻠﻮﻍ ﻭﺭﺟﻮﻟﺔ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻮﻻﺩﺓ‪ :‬ﻓﻬﻲ ﺩﺧﻮﻟﻚ ﺇﱃ ﳎﻠﺲ ﺷﻴﺨﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻄﻔﻮﻟﺔ‪ :‬ﻓﻬﻲ ﺭﺿﺎﻋﻚ ﻣﻦ ﻗﻠﺐ ﺷﻴﺨﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺒﻠﻮﻍ‪ :‬ﻓﻬﻮ ﻧﻀﻮﺝ ﻗﻠﺒﻚ ﺑﺬﻛﺮ ﺭﺑﻚ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺮﺟﻮﻟﺔ‪ :‬ﻓﻬﻲ ﺍﻋﺘﻤﺎﺩ ﺷﻴﺨﻚ ﻋﻠﻴﻚ‪.‬‬
‫ﻓﻤﻦ ﻛﺎﻥ ﰲ ﺳﻠﻮﻛﻪ ﻳ‪‬ﺆﳌﻪ ﺍﻟﻘﺒﺾ ﻭﻳ‪‬ﻔﺮﺣﻪ ﺍﻟﺒﺴﻂ ﻓﻠﻴﻌﻠﻢ ﺃﻧﻪ ﻣﺎ ﺯﺍﻝ ﰲ ﻃـﻮﺭ‬
‫ﺍﻟﻄﻔﻮﻟﺔ ﰲ ﺍﻟﻄﺮﻳﻖ ﻭﺇﻥ ﻧﺒﺖ ﺷﺎﺭﺑﺎﻩ‪.‬‬
‫ﻓﺎﻟﺴﺎﻟﻚ ﺍﻟﺼﺎﺩﻕ ﰲ ﻋﺒﺎﺩﺓ ﺭﺑﻪ ﻳﺘﻘﻠﱠﺐ‪ ،‬ﻓﻬﻮ ﻻ ﻳﺮﻯ ﺇﻻ ﻣﻘﺼﻮﺩﻩ ﻣﻨﻬﺎ ﻭﻫـﻮ‬
‫ﺭﺑﻪ‪ ،‬ﻓﺈﻥ ﺃﹸﻋﻄﻲ ﺭﺃﻯ ﺍﻟﻌﻄﺎﺀ ﻣﻨﻪ‪ ،‬ﻭﺇﻥ ﻣ‪‬ﻨﻊ ﺭﺃﻯ ﺍﳌﻨﻊ ﻣﻨﻪ‪ ،‬ﻭﰲ ﻛﻼ ﺍﳊﺎﻟﺘﲔ ﻫـﻮ‬
‫ﺳﻌﻴﺪ ﺑﺎﻫﺘﻤﺎﻡ ﺭﺑﻪ ﺑﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﺍﻟــــﺪﻫﺮ ﺃﻡ ﺃﺳــــﺎ‬ ‫ﻱ ﺃﻧــﺘﻢ ﺃﺣﺴــﻦ‬ ‫ﺃﺣﺒــﺎ ‪‬‬
‫ـﻮﰲ‬
‫ـﻚ ﺍﳋ‪‬ـﻞﱡ ﺍﻟـ‬
‫ﺃﻧـﺎ ﺫﻟـ‬ ‫ﻓﻜﻮﻧــﻮﺍ ﻛﻤــﺎ ﺷــﺌﺘﻢ‬
‫ﻓﻌﻠﻰ ﺍﳌﺮﻳﺪ ﺍﳌﻘﺒﻮﺽ ﺃﻟﹼﺎ ﻳﺘﻨﺎﺯﻝ ﻋﻦ ﺃﻭﺭﺍﺩﻩ ﺍﻟﻴﻮﻣﻴﺔ ﺑﺎ‪‬ﺎﻫﺪﺓ ﻭﺍﳌﺼﺎﺑﺮﺓ‪ ،‬ﻭﻟـﻪ‬
‫ﺑﺬﻟﻚ ﺍﻷﺟﺮ ﻭﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﳛﺼﻞ ﻋﻠﻴﻪ ﺍﻟﺴﺎﻟﻚ ﺍﳌﺒﺴﻮﻁ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻓﺤﺺ ﻧﻔﺴﻚ ﻋﻠﻰ ﻣﻴﺰﺍﻥ ﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﻟﺘﻌﺮﻑ ﻣﻮﺿﻌﻚ ﰲ‬
‫ﺼﺮﹰﺍ ﻓﺸﻤ‪‬ﺮ ﻋﻦ ﺳﺎﻋﺪﻳﻚ ﻭﲡﺎﻭﺯ ﺗﻘﺼﲑﻙ‪.‬‬ ‫ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻓﺈﻥ ﻛﻨﺖ ﻣﻘ ‪‬‬
‫‪١٤٩‬‬
‫‪ (٦٠‬ﺍﻋﻠﻢ ﺃﻥ‪ ‬ﺍﻟﻌﻄﺎﺀ ﻣ‪‬ﻦﹶ ﺍﳋﻠﻖ ﺣﺮﻣﺎﻥ‪ ،‬ﻭﺍﳌﻨﻊ ﻣ‪‬ﻦﹶ ﺍ‪ ‬ﺇﺣﺴﺎﻥ‪ ،‬ﻓﺮﺑ‪‬ﻤـﺎ ﺃﻋﻄـﺎﻙ‬

‫ﻓﻤﻨﻌﻚ‪ ،‬ﻭﺭﲟﺎ ﻣﻨﻌـﻚ ﻓﺄﻋﻄـﺎﻙ‪ ،‬ﻣﺘـﻰ ﻓـﺘﺢ ﻟـﻚ ﺑـﺎﺏ ﺍﻟﻔﻬـﻢ ﰲ ﺍﳌﻨـﻊ ﻋـﺎﺩ ﺍﳌﻨـﻊ ﻋـﲔ‬

‫ﺍﻟﻌﻄﺎﺀ‪.‬‬
‫ﻣﻦ ﺃﻫﻢ ﻣﺎ ﳚﺐ ﻋﻠﻰ ﺍﻟﺴﺎﻟﻚ ﺗﺼﺤﻴﺤﻪ‪ ،‬ﺭﺅﻳﺔ ﺍﷲ ‪ ‬ﰲ ﺍﳌﻨـﻊ ﻭﺍﻟﻌﻄـﺎﺀ‪،‬‬
‫ﻭﺭﺅﻳﺔ ﺍﻟﻜﻤﺎﻝ ﰲ ﻛﻞ ﺃﻗﺪﺍﺭ ﺍﷲ ‪.‬‬
‫ﺃﺩﺏ ﺍﳌﺮﻳﺪ ﺃﻥ ﻳﻈ ‪‬ﻦ ﺑﺎﷲ ﺣﺴﻦ ﺍﻟﻌﻨﺎﻳﺔ ﻭﻛﻤﺎﻝ ﺍﻻﺧﺘﻴﺎﺭ ﻟﻪ ﻭﻋﺪﻡ ﺍﳌﻜﺮ ﺑـﻪ‪،‬‬
‫ﻭﻧﻔﺲ ﺍﳌﺮﻳﺪ ﺗﻮﺍﻓﻘﻪ ﺩﺍﺋﻤﹰﺎ ﻟﻠﻌﻄﺎﺀ ﻭﻻ ﲢﺐ ﺍﳌﻨﻊ ﻭﻟﻮ ﺗﺄﺩﺑﺖ ﻟﻌﻠﻤﺖ ﺃﻥ ﺫﻟﻚ ﺃﻧﻔﻊ‬
‫ﳍﺎ‪ ،‬ﻭﺇﺫﺍ ‪‬ﺑﺴﻂ ﻟﻠﻨﻔﺲ ﺍﻟﻌﻄﺎﺀ ﻇ‪‬ﻨﺖ ﺃ ﹼﻥ ﺫﻟﻚ ﺧ ‪‬ﲑ ﳍﺎ ﻭﻟﻮ ﺗﺄﺩﺑﺖ ﻟﻌﻠﻤﺖ ﺃ ﹼﻥ ﺫﻟﻚ‬
‫ﺧﻄ ‪‬ﺮ ﻋﻈﻴﻢ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻚ ﻣﻨﻌﻪ ﺍﷲ ﺣﻈﻮﻅ ﻧﻔﺴﻪ ﻓﺘ ‪‬ﻢ ﺑﺬﻟﻚ ﺣﻀﻮﺭ ﻗﻠﺒﻪ‪.‬‬ ‫ﻓﻜﻢ ﻣﻦ ﺳﺎﻟ ‪‬‬
‫ﻚ ‪‬ﻣﻨﻊ ﻗﻮﺕ ﺍﻷﺟﺴﺎﺩ ﻓﺘ ‪‬ﻢ ﻟﻪ ﻗﻮﺕ ﺍﻷﺭﻭﺍﺡ‪.‬‬ ‫ﻭﻛﻢ ﻣﻦ ﺳﺎﻟ ‪‬‬
‫ﻚ ﺃﻋﻄﺎﻩ ﺍﷲ ﺇﻗﺒﺎﻝ ﺍﳋﻠﻖ ﻭﺣﺮﻣﻪ ﺇﻗﺒﺎﻝ ﺍﳊ ‪‬ﻖ‪.‬‬
‫ﻭﻛﻢ ﻣﻦ ﺳﺎﻟ ‪‬‬
‫ﻚ ﺃﻋﻄﺎﻩ ﺍﷲ ﺍﻟﻌﻠﻮﻡ ﻭﻣﻨﻌﻪ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻰ ﺍﳊ ‪‬ﻲ ﺍﻟﻘﻴ‪‬ﻮﻡ‪.‬‬
‫ﻭﻛﻢ ﻣﻦ ﺳﺎﻟ ‪‬‬
‫ﻓﻤﻦ ‪‬ﺭﺯﻕ ﺍﻟﻔﻬﻢ ﻋﻦ ﺍﷲ ‪ ‬ﺭﺃﻯ ﻣﻨﻊ ﺍﷲ ﺇﺫﹰﺍ ﺇﺣﺴﺎﻧﹰﺎ‪ ،‬ﻭﻟﻜﻞ ﺍﳋﻠﻖ‪ ،‬ﻓﺎﻟﻐﺎﻓﻠﻮﻥ‬
‫ﻟﻴﺘﺬﻛﺮﻭﺍ‪ ،‬ﻭﺍﻟﺴﺎﻟﻜﻮﻥ ﻟﺌﻼ ﻳﻨﺸﻐﻠﻮﺍ‪ ،‬ﻭﺍﻟﻮﺍﺻﻠﻮﻥ ﻟﻴﺘﻮﺍﺿﻌﻮﺍ ﻭﻻ ﻳ‪‬ﻌﺠﺒﻮﺍ ﻓﲑﺗﻘﻮﺍ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺮﰊ ﻗﺪﺱ ﺳﺮﻩ‪:‬‬
‫))ﺇﺫﺍ ﻣ‪‬ﻨﻌﺖ ﻓﺬﻟﻚ ﻋﻄﺎﺅﻩ‪ ،‬ﻭﺇﺫﺍ ﺃﹸﻋﻄﻴﺖ ﻓﺬﺍﻙ ﻣﻨﻌﻪ‪ ،‬ﻓﺎﺧﺘﺮ ﺍﻟﺘﺮﻙ ﻋﻠﻰ ﺍﻷﺧﺬ((‬

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 ‫ﺩﺭﺟﺎﺕ ﺍﻟﻨﺎﺱ ﰲ ﺭﺅﻳﺔ ﺍﳌﻌﻄﻲ‪:‬‬
‫‪ -١‬ﺍﻟﻐﺎﻓﻠﻮﻥ‪ :‬ﻳﺮﻭﻥ ﺍﳌﻌﻄﻲ ﻫﻮ ﻓﻼﻥ ﻭﻓﻼﻥ‪ ،‬ﻓﻬﻢ ﳏﺮﻭﻣﻮﻥ ﻷ‪‬ﻢ ﺷﻬﺪﻭﺍ ﻏﲑ‬
‫ﺤﺮﻣﻮﺍ ﻋﺒﺎﺩﺓ ﺍﻟﺸﻜﺮ‪.‬‬ ‫ﺍﷲ ﺗﻌﺎﱃ ﻓ ‪‬‬
‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ‪ :‬ﻳﺮﻭﻥ ﺍﻟﻌﻄﺎﺀ ﻣﻦ ﻓﻼﻥ ﻭﻓﻼﻥ ﰒ ﻳﺴﺘﻴﻘﻨﻮﺍ ﺑﻌﺪ ﻓﻴﻘﻮﻟﻮﺍ‪ :‬ﺑﻞ ﺍﷲ‬
‫ﻫﻮ ﺍﳌﻌﻄﻲ‪ ،‬ﻓﺬﻟﻚ ﺑﻌﺪ ﻓﻮﺍﺕ ﺍﻷﻭﺍﻥ ﻓﻬﻢ ﳏﺮﻭﻣﻮﻥ ﻷ‪‬ﻢ‪:‬‬
‫ﺃ‪ -‬ﺃﹸﺳﺮﺍﺀ ﻣﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻬﻢ‪ ،‬ﻭﻣﻦ ﻛﻨﺖ ﳏﺘﺎﺟﹰﺎ ﺇﻟﻴﻪ ﻓﺈﻧﻪ ﺃﻣﲑﻙ ﲢﻘﻴﻘـﹰﺎ ﻭﺃﻧـﺖ‬
‫ﺃﺳﲑﻩ‪.‬‬
‫ﺑـ‪ -‬ﻳﺮﻛﻨﻮﻥ ﳏﺒ ﹰﺔ ﳌﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻬﻢ‪ ،‬ﻛﻤﺎ ﻭﺭﺩ ﻣﻦ ﺩﻋﺎﺀ ﺍﻟﺴﻠﻒ‪:‬‬
‫»ﺍﻟﻠﻬﻢ ﻻ ﲡﻌﻞ ﻟﻜﺎﻓ ﹴﺮ ﻋﻠ ‪‬ﻲ ﻧﻌﻤﺔ ﻓﻴﺤﺒﻪ ﻗﻠﱯ«‬
‫ﻭﻛﺎﻥ ﺍﻟﻔﻀﻴﻞ ﺑﻦ ﻋﻴﺎﺽ ﺭﲪﻪ ﺍﷲ ﻻ ﻳﻘﺒﻞ ﺻﻠ ﹰﺔ ﺇﻻ ﺻﻠﺔ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻣﺸﻴﺶ ﻷﰊ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪﺱ ﺳﺮﳘﺎ‪:‬‬
‫))ﻳﺎ ﺃﺑﺎ ﺍﳊﺴﻦ ﺍﻫﺮﺏ ﻣﻦ ﺧﲑ ﺍﻟﻨﺎﺱ ﺃﻛﺜﺮ ﻣﻦ ﺃ ﹾﻥ ‪‬ﺮﺏ ﻣﻦ ﺷﺮ‪‬ﻫﻢ‪ ،‬ﻓﺈ ﱠﻥ ﺧﲑﻫﻢ‬
‫ﻳﺼﻴﺐ ﻗﻠﺒﻚ ﻭﺷﺮﻫﻢ ﻳﺼﻴﺐ ﺑﺪﻧﻚ‪ ،‬ﻭﻟﺌﻦ ‪‬ﺗﺼﺎﺏ ﰲ ﺑﺪﻧﻚ ﺧﲑ ﻣﻦ ﺃﻥ ﺗﺼﺎﺏ‬
‫ﰲ ﻗﻠﺒﻚ((‪.‬‬
‫ﻟﺬﻟﻚ ﺃﻣﺮ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﻦ ﺃﺳﺪﻯ ﺇﻟﻴﻚ ﻣﻌﺮﻭﻓﹰﺎ ﺃﻥ ﺗﻜﺎﻓﺌﻪ ﻟﺘﺴـﻘﻂ ﻣﻨ‪‬ﺘـﻪ‬
‫ﻋﻠﻴﻚ‪ ،‬ﻓﺈﺫﹰﺍ‪ :‬ﺑﺎﳉﻤﻠﺔ ﻋﻄﺎﺀ ﺍﻟﻨﺎﺱ ﺣﺮﻣﺎﻥ ﺑﺎﻟﻨﺴﺒﺔ ﳍﺬﻳﻦ ﺍﻟﺼﻨﻔﲔ‪.‬‬
‫‪ -٣‬ﺍﻟﻮﺍﺻﻠﻮﻥ‪ :‬ﻏﺎﺑﻮﺍ ﺑﺎﷲ ﻋﻤﻦ ﺳﻮﺍﻩ‪ ،‬ﻓﻼ ﻳﺮﻭﻥ ﻣﻌﻄﻴﹰﺎ ﻭﻣﺎﻧﻌﹰﺎ ﻏﲑ ﺍﷲ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﺗﻔﺮﺡ ﺑﻌﻄﺎﺀ ﺍﳋﻠﻖ ﺇﺫﺍ ﻛﻨﺖ ﺗﺮﺍﻫﻢ ﻫﻢ ﺍﳌﻌﻄﻮﻥ ﻓﺈﻥ ﺫﻟﻚ ﻣﻨ ‪‬ﻊ‬
‫ﻭﺫ ﹲﻝ‪ ،‬ﻭﺇﺫﺍ ﻣﻨﻌﻚ ﺍﷲ ﻓﺎﻋﻠﻢ ﺃﻥ ﺫﻟﻚ ﻣﻨﻪ ﻋﻄﺎﺀ ﻟﻌﻨﺎﻳﺔ ﺍﷲ ﺑﻚ‪ ،‬ﻭﻣﱴ ﺭﺯﻗـﻚ ﺍﷲ‬
‫ﺍﻟﻔﻬﻢ ﻋﻨﻪ ﺃﺻﺒﺤﺖ ﺗﻨﻈﺮ ﺇﱃ ﺍﻷﻣﻮﺭ ﲝﻘﻴﻘﺘﻬﺎ ﻓﺘﺴﺘﺴﻠﻢ ﻷﻗﺪﺍﺭ ﺍﷲ‪.‬‬
‫‪١٥١‬‬
‫‪ (٦١‬ﻣﺘــﻰ ﺃﻋﻄــﺎﻙ ﺃﺷــﻬﺪﻙ ﺑ ـﺮ‪‬ﻩ‪ ،‬ﻭﻣﺘــﻰ ﻣﻨﻌــﻚ ﺃﺷــﻬﺪﻙ ﻗﻬــﺮﻩ‪ ،‬ﻓﻬــﻮ ﰲ ﻛ ـﻞّ ﺫﻟ ـﻚ‬

‫ﻣﺘﻌﺮ‪‬ﻑ‪ ‬ﺇﻟﻴﻚ ﻭﻣﻘﺒﻞٌ ﺑﻮﺟﻮﺩ ﻟﻄﻔﻪ ﻋﻠﻴﻚ‪ ،‬ﻭﺇﳕﺎ ﻳﺆﳌﻚ ﺍﳌﻨﻊ ﻟﻌﺪﻡ ﻓﻬﻤﻚ ﻋﻦ ﺍ‪ ‬ﻓﻴﻪ‪،‬‬

‫ﻓﺮﺑ‪‬ﻤﺎ ﻓﺘﺢ ﻟﻚ ﺑﺎﺏ ﺍﻟﻄﺎﻋﺔ ﻭﻣﺎ ﻓﺘﺢ ﻟـﻚ ﺑـﺎﺏ ﺍﻟﻘﺒـﻮﻝ‪ ،‬ﻭﺭﲟـﺎ ﻗﻀـﻰ ﻋﻠﻴـﻚ ﺑﺎﻟـﺬّ�ﺐ‬

‫ﻓﻜـﺎﻥ ﺳــﺒﺒﺎً ﰲ ﺍﻟﻮﺻــﻮﻝ‪ ،‬ﻭﺍﻋﻠــﻢ ﺃﻥ‪ ‬ﻣﻌﺼــﻴﺔً ﺃﻭﺭﺛــﺖ ﺫﻻّ ﻭﺍﻓﺘﻘــﺎﺭﺍً ﺧـﲑ‪ ‬ﻣــﻦ ﻃﺎﻋـﺔ‪‬‬

‫ﺃﻭﺭﺛﺖ ﻋﺰ‪‬ﺍً ﻭﺍﺳﺘﻜﺒﺎﺭﺍً‪.‬‬

‫ﻣﻦ ﻗﺼﺮ ﻧﻈﺮ ﺑﻌﺾ ﺍﻟﺴﺎﻟﻜﲔ ﺃ‪‬ﻢ ﻳﻌﺘﻘﺪﻭﻥ ﺍﻟﻌﻄﺎﺀ ﻣﻦ ﺍﷲ ﻋﻼﻣﺔ ﺍﻻﻋﺘﻨـﺎﺀ‪،‬‬
‫ﻭﺍﳌﻨﻊ ﻣﻨﻪ ﻋﻼﻣﺔ ﺍﻹﳘﺎﻝ‪ ،‬ﻭﺍﳊ ‪‬ﻖ ﺃﻥ ﺍﻟﻜﻞ ﻣﻦ ﺍﷲ ﺍﻋﺘﻨﺎﺀ‪ ،‬ﻷﻥ ﺍﻟﺴﺎﻟﻚ ﰲ ﺍﻟﻄﺮﻳﻖ‬
‫ﷲ ﺗﺮﺑﻴﺘﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﻋﻄﺎﻩ ﻟﻴﺸﻜﺮﻩ ﻭﻳﻌﻴﺶ ﺑﺼﻔﺎﺕ ﲨﺎﻟﻪ‪ ،‬ﻭﺇﺫﺍ ﻣﻨﻌﻪ ﻟﻴﻔﺘﻘﺮ ﺇﻟﻴﻪ‬ ‫ﻳﺘﻮﻟﹼﻰ ﺍ ُ‬
‫ﻭﻳﺘﺬﻟﻞ ﺑﲔ ﻳﺪﻳﻪ ﻭﻳﻌﻴﺶ ﺻﻔﺎﺕ ﺟﻼﻟﻪ‪.‬‬
‫ﻓﺎﳌﺮﰊ ﻋﻄﺎﺅﻩ ﻋﻄﺎ ٌﺀ ﻭﻣﻨﻌﻪ ﻋﻄﺎ ٌﺀ ﻭﻣﺎ ﺩﺍﻡ ﻳﺸﺘﻐﻞ ﺑﺎ ﹸﳌ ‪‬ﺮﺑ‪‬ﻰ ﻓﻬﻮ ﻣﻬﺘ ‪‬ﻢ ﺑﻪ‪ ،‬ﻭﺍﻟﺬﻱ‬
‫ﻳﻔﻬﻢ ﻋﻦ ﻣﻮﻻﻩ ﻳﺸﻬﺪ ﺍﻟﻜﻞ ﻣﻦ ﺍﷲ ﻋﻄﺎﺀ‪ ،‬ﻓﻼ ﻳﺘﺄﱂ ﻟﻠﻤﻨﻊ‪ ،‬ﻷﻧﻪ ﻳﻌﻠﻢ ﺃﻧ‪‬ﻬﺎ ﺇﺭﺍﺩﺓ‬
‫ﺍﷲ ﺍﳉﺎﺭﻳﺔ ﻋﻠﻴﻪ ﻟﺘﺴﻠﻴﻜﻪ ﻭﺗﺄﺩﻳﺒﻪ‪.‬‬
‫ﻑ ﺑﺎﷲ ﻟﻌﺎ ﹴﱂ‪ :‬ﻣﺎ ﺍﻟﺰ‪‬ﻫﺪ ﻋﻨﺪﻛﻢ؟ ﻓﻘﺎﻝ ﺍﻟﻌﺎﱂ‪ :‬ﺇﺫﺍ ﻭ‪‬ﺟﺪﻧﺎ ﺷﻜﺮﻧﺎ ﻭﺇﺫﺍ‬ ‫ﻗﺎﻝ ﻋﺎﺭ ‪‬‬
‫ﻓﻘﺪﻧﺎ ﺻﱪﻧﺎ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻌﺎﺭﻑ‪ :‬ﻫﺬﻩ ﺃﺧﻼﻕ ﺍﻟﻄﻼﺏ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻌـﺎﱂ‪ :‬ﻣـﺎ ﺍﻟﺰ‪‬ﻫـﺪ‬
‫ﻋﻨﺪﻛﻢ؟ ﻗﺎﻝ ﺍﻟﻌﺎﺭﻑ‪ :‬ﺇﺫﺍ ﻓﻘﺪﻧﺎ ﺷﻜﺮﻧﺎ ﻭﺇﺫﺍ ﻭﺟﺪﻧﺎ ﺁﺛﺮﻧﺎ‪!!..‬‬
‫ﻭﻣﻦ ﺫﻟﻚ ﺍﳍﻤﺔ ﻋﻠﻰ ﺍﻟﻄﺎﻋﺔ ﻓﻬﻲ ﻓﺘ ‪‬ﺢ ﻣﻦ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﳍﻴﺔ ﻭﻛﺬﻟﻚ ﺍﻟﻠـﺬﺓ‬
‫ﻓﻴﻬﺎ ﻭﻗﺒﻮﳍﺎ ﻫﻲ ﻓﺘ ‪‬ﺢ ﻣﻦ ﺍﻟﻔﺘﻮﺣﺎﺕ ﺍﻹﳍﻴﺔ ﺃﻳﻀﹰﺎ‪ ،‬ﻟﻜ ‪‬ﻦ ﺑﻌﺾ ﺍﻟﺴﺎﻟﻜﲔ ﻳﻐﺘـ ‪‬ﺮﻭﻥ‬
‫ﺑﻄﺎﻋﺎ‪‬ﻢ ﻓﻴﻈﻨﻮﻥ ﺃ‪‬ﺎ ﻋﻼﻣﺔ ﺭﺿﺎﺀ ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻓﻴﻨﺸﻐﻠﻮﻥ ‪‬ﺎ ﻋﻦ ﻣﻘﺼﻮﺩﻫﻢ ﻓﺘﺼﲑ‬

‫‪١٥٢‬‬
‫ﻃﺎﻋﺎ‪‬ﻢ ﻣﻨ ‪‬ﻊ‪ ،‬ﻭﻳﺰﻳﺪ ﺍﻟﻄﲔ ﹺﺑﻠﹼﺔ ﺇﺫﺍ ﻛﺎﻧﺖ ﻋﺒﺎﺩﺍ‪‬ﻢ ﺫﺍﺕ ﺃﹸﻧﺲ ﻭﺣﻼﻭﺓ‪ ،‬ﻭﻳﻨﻈﺮﻭﻥ‬
‫ﺺ ﺇﱃ ﺃﻫﻞ ﺍﳌﻌﺎﺻﻲ )ﻋﺼﺎﺓ ﺍﻟﺴﺎﻟﻜﲔ(‪.‬‬ ‫ﺑﻨﻘ ﹴ‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻛﻢ ﻣ‪‬ﻦ ﺻﺎﺋ ﹴﻢ ﻟﻴﺲ ﻟﻪ ﻣ‪‬ﻦ ﺻﻴﺎﻣﻪ ﺇﻻ ﺍﳉﻮﻉ‪ ،‬ﻭﻛﻢ ﻣﻦ ﻗﺎﺋﻢ ﻟﻴﺲ ﻟﻪ ﻣـﻦ‬
‫ﻗﻴ‪‬ﺎﻣﻪ ﺇﻻ ﺍﻟﺴ‪‬ﻬﺮ«)‪.(١‬‬
‫ﺹ ﻛﺎﻥ ﺍﻟﺬﻧﺐ ﺳﺒﺒﹰﺎ ﻟﻴﻘﻈﺘﻪ ﻭﻗﻴﺎﻣﻪ ﺑﺎﳉﺪ ﻃﺎﻟﺒﹰﺎ ﻣﻮﻻﻩ ﻓﻼ ﻳﻬـﺪﺃ‬
‫ﻭﻛﻢ ﻣﻦ ﻋﺎ ﹴ‬
‫ﺐ ﺃﺩﺧﻞ ﺻﺎﺣﺒ‪‬ﻪ ﺍﳉﻨﺔ! ﻻ ﻳﺰﺍﻝ‬ ‫ﺏ ﺫﻧ ﹴ‬
‫ﺣﱴ ﻳﺼﻞ ﺇﻟﻴﻪ‪ ،‬ﻓﻜﺎﻥ ﺍﻟﺬﻧﺐ ﻟﻪ ﻋﻄﺎﺀ‪ ،‬ﻓﺮ ‪‬‬
‫ﺗﺎﺋﺒﹰﺎ ﻓﺎ ‪‬ﺭﹰﺍ ﻣﻨﻪ‪ ،‬ﺧﺎﺋﻔﹰﺎ ﻣﻦ ﺭﺑ‪‬ﻪ ﺣﺘ‪‬ﻰ ﳝﻮﺕ ﻓﻴﺪﺧﻞ ﺍﳉﻨﺔ‪.‬‬
‫ﻓﺄﻓﻀﻞ ﺍﻟﻌﺒﺎﺩﺓ ﺍﻻﻓﺘﻘﺎﺭ ﻭﺍﻟﺘﺬﻟﻞ ﺑﲔ ﻳﺪﻱ ﺍﷲ‪ ،‬ﻓﻜﻞ ﻃﺎﻋﺔ ﺃﹸﻋﺠﺐ ﺻﺎﺣﺒﻬﺎ ‪‬ﺎ‬
‫ﺖ ﻣﻦ ﺍﻟﺘﺬﻟﻞ ﻓﻬﻲ ﻓﺎﺭﻏ ﹲﺔ ﻻ ﻗﻴﻤﺔ ﳍﺎ‪ ،‬ﻭﻟﻮ ﺃﻭﺭﺛـﺖ ﺍﳌﻌﺼـﻴﺔ ﺫ ﹰﻻ ﻭﺍﻓﺘﻘـﺎﺭﹰﺍ‬ ‫‪‬ﺧﹶﻠ ‪‬‬
‫ﻭﺷﻌﻮﺭﹰﺍ ﺑﺎﻟﻨﻘﺺ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻟﻜﺎﻧﺖ ﻃﺎﻋ ﹰﺔ ﺣﻘﻴﻘﻴﺔ ﷲ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻟﻮﻻ ﺃ ﹼﻥ ﺍﳌﺆﻣﻦ ‪‬ﻳﻌﺠﺐ ﺑﻌﻤﻠﻪ‪ ،‬ﻟ ‪‬ﻌﺼ‪‬ﻢ ﻣﻦ ﺍﻟﺬﻧﺐ ﺣﱴ ﻻ ﻳﻬ ‪‬ﻢ ﺑـﻪ ﻭﻟﻜـ ‪‬ﻦ‬
‫ﺍﻟﺬﻧﺐ ﺧﲑ ﻣﻦ ﺍﻟﻌﺠﺐ«)‪. (٢‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ‪)) :‬ﻛﻞ ﺇﺳﺎﺀﺓ ﺃﺩﺏ ﺗﺜﻤﺮ ﺃﺩﺑﹰﺎ ﻓﻠﻴﺴﺖ ﺑﺈﺳﺎﺀﺓ ﺃﺩﺏ((‪.‬‬
‫ﻭﻗﺎﻝ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ ﻗﹸﺪﺱ ﺳﺮﻩ‪:‬‬
‫))ﻛﻴﻒ ﺍﻟﻮﺻﻮ ﹸﻝ ﺇﻟﻴﻚ؟ ﻓﺴﻤﻊ ﻫﺎﺗﻔﹰﺎ ﻳﻘﻮﻝ‪ :‬ﺧﺰﺍﺋﲏ ﳑﻠﻮﺀﺓ ﺑﺎﻟﻌﺰ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﺗﻨـﺎ‬
‫ﻓﻌﻠﻴﻚ ﺑﺎﻟﺬﻝ ﻭﺍﻻﻧﻜﺴﺎﺭ((‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٩٦٨٥‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤﻲ ﻛﻤﺎ ﰲ ﺯﺍﺩ ﺍﻟﺪﻋﺎﺓ ﻣﻦ ﺃﺣﺎﺩﻳﺚ ﺳﻴﺪ ﺍﻟﻌﺒﺎﺩ)‪.(٣٨٨‬‬
‫‪١٥٣‬‬
 ‫ﺍﻟﻔﺮﻕ ﺑﲔ ﻣﻌﺼﻴﺔ ﺍﻟﺴﺎﻟﻚ ﻭﻣﻌﺼﻴﺔ ﺍﻟﻔﺎﺳﻖ‪:‬‬
‫ﺼﺮ‪ ‬ﻋﻠﻴﻬﺎ‪.‬‬
‫‪ -١‬ﺍﻟﺴﺎﻟﻚ ﻻ ﻳﻘﺼﺪﻫﺎ ﻭﻻ ﻳﻔﺮﺡ ‪‬ﺎ ﻭﻻ ‪‬ﻳ ‪‬‬
‫‪ -٢‬ﺍﻟﻔﺎﺳﻖ ﻳﻘﺼﺪﻫﺎ ﻭﻳﻔﺮﺡ ‪‬ﺎ ﻭﻳ‪‬ﺼ ‪‬ﺮ ﻋﻠﻴﻬﺎ‪.‬‬
‫ﻫﺬﺍ ﻭﺇ ﹼﻥ ﺍﻟﻌﺎﺭﻓﲔ ﺑﺎﷲ ﻳﻌﻴﺸﻮﻥ ﺣﻴﺎ‪‬ﻢ ﻛﻠﻬﺎ ﲝﺎﻝ ﺍﳋﻮﻑ ﻣﻦ ﻋﺪﻡ ﺍﻟﻘﺒﻮﻝ ﺭﻏﻢ‬
‫ﻣﺎ ﳝﻠﻜﻮﻥ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﺍﻟﺮﻭﺣﻲ‪.‬‬
‫ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻠﻲ‪:‬‬
‫))ﻛﻮﻧﻮﺍ ﻟﻘﺒﻮﻝ ﺍﻟﻌﻤﻞ ﺃﺷﺪ ﺍﻫﺘﻤﺎﻣﹰﺎ ﻣﻨﻜﻢ ﺑﺎﻟﻌﻤﻞ‪ ،‬ﻓﺈﻧﻪ ﻟﻦ ﻳ‪‬ﻘﺒﻞ ﻋﻤﻞ ﺇﻻ ﻣـﻊ‬
‫ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻭﻛﻴﻒ ‪‬ﻳ ‪‬ﻘﻞﱡ ﻋﻤﻞ ﻳ‪‬ﺘﻘﺒ‪‬ﻞ((‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻓﻬﻢ ﻋﻦ ﺍﷲ ‪ ‬ﺗﺮﺑﻴﺘﻪ‪ ،‬ﻭﻻ ﺗﻐﺘﺮ ﺑﻄﺎﻋﺎﺗﻚ ﻭﺍﻫﺘ ‪‬ﻢ ﺑﻘﺒﻮﳍﺎ‪ ،‬ﻭﻻ‬
‫ﲢﺘﻘﺮ ﺃﻫﻞ ﺍﳌﻌﺼﻴﺔ‪ ،‬ﻭﺍﺳﺄﻝ ﺍﷲ ﺍﻟﻌﺎﻓﻴﺔ ﻣﻨﻬﺎ‪ ،‬ﻭﻗﺪ ﺗﻜﻮﻥ ﻣﻌﺎﺻﻴﻬﻢ ﻳﻮﻣـﹰﺎ ﺑـﺎﺏ‬
‫ﻳﺪﺧﻠﻮﻥ ﺑﻪ ﻋﻠﻰ ﺍﷲ‪ ،‬ﻭﻋﻠﻴﻚ ﺑﺎﻟﺘﺬﻟﻞ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﺃﺣﻮﺍﻟـﻚ‪ ،‬ﻭﺇﺫﺍ‬
‫ﺐ ﺩ ﹼﻝ ﻋﻠﻰ ﺃﻧ‪‬ﻚ ﺃﹸﻋﺠﺒﺖ ﺑﻌﻤﻠﻚ‪ ،‬ﻓﺄﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳﺮﺩ‪‬ﻙ ﺇﱃ ﺍﻟﺬﹼﻟـﺔ‪،‬‬‫ﻭﻗﻌﺖ ﰲ ﺫﻧ ﹴ‬
‫ﻼ ﺗﻜﻦ ﻋﻨﺪ ﺍﷲ ﻋﺰﻳﺰﹰﺍ‪.‬‬
‫ﻓﻜﻦ ﺫﻟﻴ ﹰ‬

‫*********‬

‫‪١٥٤‬‬
‫‪ (٦٢‬ﻟــﻮ ﺃﺷــﺮﻕَ ﻟــﻚ �ــﻮﺭ‪ ‬ﺍﻟــﻴﻘﲔ ﻟﺮﺃﻳـﺖﹶ ﺍﻵﺧــﺮﺓ ﺃﻗــﺮﺏ ﺇﻟﻴــﻚ ﻣــﻦ ﺃﻥ ﺗﺮﺣــﻞ ﺇﻟﻴﻬــﺎ‪،‬‬

‫ﻭﻟﺮﺃﻳ ـﺖﹶ ﳏﺎﺳــﻦ ﺍﻟ ـﺪ�ﻴﺎ ﻗــﺪ ﻇﻬــﺮﺕ‪ ‬ﻛﺴ‪‬ــﻔﺔ ﺍﻟﻔﻨــﺎﺀ ﻋﻠﻴﻬــﺎ‪ ،‬ﻓ ـﺎﻷﻛﻮﺍﻥ‪ ‬ﻇﺎﻫﺮﻫــﺎ ﻏ‪ ‬ـﺮ‪‬ﺓ‬

‫ﻭﺑﺎﻃﻨﻬﺎ ﻋـﱪﺓ‪ ،‬ﻓـﺎﻟﻨ‪‬ﻔﺲ ﺗﻨﻈـﺮ ﺇﱃ ﻇـﺎﻫﺮ ﻏ‪‬ﺮ‪‬ﻫـﺎ‪ ،‬ﻭﺍﻟﻘﻠـﺐ ﻳﻨﻈـﺮ ﺇﱃ ﺑـﺎﻃﻦ ﻋﱪﲥـﺎ‪،‬‬

‫ﻭﺍﻟﻄﻲ‪ ‬ﺍﳊﻘﻴﻘﻲ‪ ‬ﺃﻥ ﺗﻄﻮﻱ ﻣﺴﺎﻓﺔ ﺍﻟﺪ‪�‬ﻴﺎ ﻋﻨﻚ ﺣﺘّﻰ ﺗﺮﻯ ﺍﻵﺧﺮﺓ ﺃﻗﺮﺏ ﺇﻟﻴﻚ ﻣﻨﻚ‪.‬‬
‫ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺩﺧﻮﻝ ﺍﻟﻄﺮﻳﻖ ﲢ ‪‬ﻮﻝ ﺍﳌﹸﻌﺘﻘﹶﺪ ﺇﱃ ﻳﻘﲔ‪ ،‬ﻓﺎﻹﳝﺎﻥ ﺑـﺎﷲ ﺍﻟﺘﺼـﺪﻳﻘ ‪‬ﻲ‬
‫ﻳﻨﻘﻠﺐ ﻣﻌﺮﻓﺔ ﻭﺷﻬﻮﺩﹰﺍ ﻷﻧﻮﺍﺭﻩ‪ ،‬ﻭﺍﻹﳝﺎﻥ ﺑﺎﻟﻌﺎﹶﻟﻢ ﺍﻟﺮﻭﺣﻲ ﻳﻨﻘﻠﺐ ﺷﻬﻮﺩﹰﺍ ﻟﻸﺭﻭﺍﺡ‪،‬‬
‫ﻭﺍﻹﳝﺎﻥ ﺑﺎﻵﺧﺮﺓ ﻳﻨﻘﻠﺐ ﺷﻬﻮﺩﹰﺍ ﻟﻠﺠﻨﺔ ﻭﻧﻌﻴﻤﻬﺎ ﻭﻟﻠﻨﺎﺭ ﻭﻋﺬﺍ‪‬ﺎ‪ ،‬ﻓﺎﻟﻘﻠـﺐ ﺍﳌﻨـ ‪‬ﻮﺭ‬
‫ﻳﺮﻯ ﺃﻥ ﺍﷲ ﺧﻠﻖ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺍﻟﻐﺮﻭﺭ‪ ،‬ﺟﻌﻞ ﻇﺎﻫﺮﻫﺎ ‪‬ﺠﺔ ﻭﺳﺮﻭﺭ‪ ،‬ﻓﻔﻴﻬﺎ ﺍﳌﻄﺎﻋﻢ‬
‫ﻭﺍﳌﺸﺎﺭﺏ ﻭﺍﳌﻨﺎﻛﺢ ﻭﺍﻷﻣﻮﺍﻝ ﻭﺍﻟﺒﻨﻮﻥ ﻭﺍﳌﻤﺎﻟﻚ ﻭﺍﻟﻌﺮﻭﺵ‪ ،‬ﻓﺎﻏﺘﺮ ﻓﻴﻬﺎ ﻣﻦ ﻧﻈـﺮ‬
‫ﺇﻟﻴﻬﺎ ﲟﻨﻈﺎﺭ ﻧﻔﺴﻪ ﻓﺎﺳﺘﻐﺮﻕ ﻓﻴﻬﺎ ﻭﻧﺴﻲ ﻣﺎ ﻭﺭﺍﺀﻫﺎ‪ ،‬ﺣﱴ ﺇﺫﺍ ﻫﺠﻢ ﻋﻠﻴﻪ ﺁﺧﺮﻫـﺎ‬
‫ﻭﻫﻮ ﺍﳌﻮﺕ ﻋﺮﻑ ﺳﻮﺀ ﻧﻈﺮﺗﻪ ﻭﻋﻈﻴﻢ ﺣﺴﺮﺗﻪ‪ ،‬ﻓﺎﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺑﺎﻟﻨﻈﺮ ﺇﻟﻴﻬﺎ ﻋﱪ‬
‫ﺍﻟﻘﻠﺐ ﻻ ﻋﱪ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻳﻜﻮﻥ ﺫﻟﻚ ﺑﺈﻟﻘﺎﺀ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﻟﻌﺎﺭﻑ ﺍﳋـﺒﲑ ﺍﳌﺼـﻠﺢ‪،‬‬
‫ﻓﲑﻯ ﻫﺬﺍ ﺍﻟﺴﺎﻟﻚ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺣﻘﻴﻘﺘﻬﺎ ﻓﻴﺄﻧﻒ ﻣﻨﻬﺎ ﻭﻳﺒﺘﻌﺪ ﻋﻨﻬﺎ‪ ،‬ﻭﺗﻜﻮﻥ ﻫـﻲ‬
‫ﺍﳌﻮ ‪‬ﺟﻪ ﻟﻪ ﺇﱃ ﺍﻵﺧﺮﺓ ﻟ‪‬ﻤﺎ ﻳﺮﻯ ﻣﻦ ﻓﻨﺎﺋﻬﺎ ﻭﺳﻔﺎﻫﺘﻬﺎ ﻛﻤﺎ ﺃﺧﱪ ﺍﷲ ‪ ‬ﻋﻨﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{` ‪m l k j i h g f e d c b a‬‬
‫‪] z r q p o n‬ﺍﻟﻜﻬﻒ‪.[٨ – ٧ :‬‬

‫‪١٥٥‬‬
 ‫ﻭﻛﻤﺎ ﺃﺧﱪ ﺍﻟﻨﱯ ‪ ‬ﻋﻨﻬﺎ‪ ،‬ﻓﻌﻦ ﺃﰊ ﺳﻌ‪‬ﻴ ‪‬ﺪ ﺍﳋﺪ ﹺﺭﻱ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪:‬‬
‫»ﺇ ﱠﻥ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺣﻠﻮﺓﹲ ﺧﻀﺮﺓﹲ ﻭﺇ ﹼﻥ ﺍﷲ ﻣﺴﺘﺨﻠﻔﻜﻢ ﻓﻴﻬﺎ ﻓﻴﻨﻈﺮ ﻛﻴﻒ ﺗﻌﻤﻠـﻮﻥ‪،‬‬
‫)‪(١‬‬
‫ﻓﺎﺗﻘﻮﺍ ﺍﻟﺪﻧﻴﺎ ﻭﺍﺗﻘﻮﺍ ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺈ ﹼﻥ ﺃﻭ‪‬ﻝ ﻓﺘﻨﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺎﻧﺖ ﰲ ﺍﻟﻨﺴﺎﺀ«‬
‫ﻋﻼﻣﺎﺕ ﺃﻫﻞ ﺍﻟﻴﻘﲔ‪:‬‬
‫‪ -١‬ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻧﻜﺴﺎﻑ ﻧﻮﺭﻫﺎ‪.‬‬
‫‪ -٢‬ﺍﻟﻨﻈﺮ ﻟﻶﺧﺮﺓ ﻭﺷﻬﻮﺩ ﻗﺮ‪‬ﺎ‪.‬‬
‫‪ -٣‬ﻛﺜﺮﺓ ﺫﻛﺮﻩ‪.‬‬
‫‪ -٤‬ﻛﺜﺮﺓ ﺍﻟﻨﻮﺍﻓﻞ‪.‬‬
‫‪ -٥‬ﺍﻟﻮﺭﻉ ﻋﻦ ﺍﻟﺸﺒﻬﺎﺕ‪.‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﻗﺎﻝ‪ :‬ﺗﻼ ﺭﺳﻮﻝ ﺍﷲ ‪E D C B A { :‬‬
‫‪] z H G F‬ﺍﻷﻧﻌﺎﻡ‪ ،[١٢٥ :‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﻫﺬﺍ ﺍﻟﺸﺮﺡ؟ ﻓﻘﺎﻝ‬
‫ﺍﻟﻨﱯ ‪» :‬ﻧﻮﺭ ‪‬ﻳﻘﺬﻑ ﺑﻪ ﰲ ﺍﻟﻘﻠﺐ ﻓﻴﻨﻔﺴﺢ ﻟﻪ ﺍﻟﻘﻠﺐ« ﻗﺎﻝ‪ :‬ﻓﻘﻴﻞ‪ :‬ﻓﻬﻞ ﻟﺬﻟﻚ‬
‫ﻣﻦ ﺃﻣﺎﺭﺓ ﻳﻌﺮﻑ ‪‬ﺎ؟ ﻗﺎﻝ ‪» :‬ﻧﻌﻢ«‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻣﺎ ﻫﻲ؟ ﻗﺎﻝ‪» :‬ﺍﻹﻧﺎﺑـﺔ ﺇﱃ ﺩﺍﺭ‬
‫)‪(٢‬‬
‫ﺍﳋﻠﻮﺩ‪ ،‬ﻭﺍﻟﺘﺠﺎﰲ ﻋﻦ ﺩﺍﺭ ﺍﻟﻐﺮﻭﺭ‪ ،‬ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻤﻮﺕ ﻗﺒﻞ ﻟﻘﺎﺀ ﺍﳌﻮﺕ«‬
‫ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﻗﺎﻝ‪ :‬ﺃ ﹼﻥ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪ ‬ﺩﺧﻞ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ ‪،‬‬
‫ﻓﻘﺎﻝ‪» :‬ﻛﻴﻒ ﺃﺻﺒﺤﺖ ﻳﺎ ﻣﻌﺎﺫ؟« ﻗﺎﻝ‪ :‬ﺃﺻﺒﺤﺖ ﻣﺆﻣﻨﹰﺎ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻗـﺎﻝ ‪:‬‬
‫»ﺇﻥ ﻟﻜﻞ ﻗﻮﻝ ﻣﺼﺪﺍﻗﹰﺎ‪ ..‬ﻭﻟﻜﻞ ﺣﻖ ﺣﻘﻴﻘﺔ‪ ...‬ﻓﻤﺎ ﻣﺼﺪﺍﻕ ﻣﺎ ﺗﻘﻮﻝ؟« ﻗﺎﻝ‪:‬‬
‫ﻳﺎ ﻧﱯ ﺍﷲ‪ ،‬ﻣﺎ ﺃﺻﺒﺤﺖ ﺻﺒﺎﺣﹰﺎ ﻗﻂ ﺇﻻ ﻇﻨﻨﺖ ﺃﱐ ﻻ ﺃﻣﺴﻲ‪ ،‬ﻭﻣﺎ ﺃﻣﺴﻴﺖ ﻣﺴـﺎ ًﺀ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٧١٢٤‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺷﻴﺒﺔ ﰲ ﻣﺼﻨ‪‬ﻔﻪ )‪.(٣٤٣١٥‬‬
‫‪١٥٦‬‬
 ‫ﻗﻂ ﺇﻻ ﻇﻨﻨﺖ ﺃﱐ ﻻ ﺃﺻﺒﺢ‪ ،‬ﻭﻻ ﺧﻄﻮﺕ ﺧﻄﻮ ﹰﺓ ﺇﻻ ﻇﻨﻨﺖ ﺃﱐ ﻻ ﺃﺗﺒﻌﻬﺎ ﺃﺧﺮﻯ‪،‬‬
‫ﻭﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﻛﻞ ﺃﻣﺔ ﺟﺎﺛﻴﺔ ‪‬ﺗﺪﻋﻰ ﺇﱃ ﻛﺘﺎ‪‬ﺎ ﻭﻣﻌﻬﺎ ﻧﺒﻴﻬﺎ ﻭﺃﻭﺛﺎ‪‬ﺎ ﺍﻟﱵ ﻛﺎﻧﺖ‬
‫ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﻋﻘﻮﺑﺔ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﺛﻮﺍﺏ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻓﻘﺎﻝ ‪:‬‬
‫)‪(١‬‬
‫»ﻋﺮﻓﺖ ﻓﺎﻟﺰﻡ«‬
‫ﻭﳌﺎ ﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﺣﻘﲑ ﹰﺓ ﻭﻭﳘﹰﺎ ﺩﻋﺎ ﺃﻫﻞ ﺍﻟﺴﻠﻮﻙ ‪‬ﺎﻫﺪ‪‬ﺎ‪.‬‬
‫ﻭﻗﺪ ﻋ‪‬ﺮﻑ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺴﻠﻮﻙ ﺍ‪‬ﺎﻫﺪﺓ ﻟﻠﻬﻮﻯ ﻭﻣﺎ ﻳﻨﺘﺞ ﻋﻨﻬﺎ ﻣـﻦ ﺧـﻮﺍﺭﻕ‬
‫ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻓﺎﻟﺴﻴﺪﺓ ﻣﺮﱘ ﻋﻠﻴﻬﺎ ﺍﻟﺴﻼﻡ ﻛﺎﻧﺖ ﺗ‪‬ﺨﺮﻕ ﳍﺎ ﺍﻟﻌﺎﺩﺓ‪:‬‬
‫{ ‪ÚÙ Ø × Ö Õ ÔÓ Ò Ñ Ð Ï Î Í Ì‬‬
‫‪] z ç æ å ä ã â á àß Þ Ý Ü Û‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[٣٧ :‬‬

‫ﻭﻣﻦ ﺍﳋﻮﺍﺭﻕ ﻃ ‪‬ﻲ ﺍﻷﺭﺽ‪ ،‬ﻭﻗﺪ ﻭﺭﺩ‪:‬‬

‫))ﺳﺎﻓﺮﻭﺍ ﰲ ﺍﻟﻠﻴﻞ ﻓﺈﻥ ﺍﻷﺭﺽ ﺗﻄﻮﻯ ﰲ ﺍﻟﻠﻴﻞ((‪.‬‬
‫ﻭﻫﺬﺍ ﻣﺸﻬﻮﺭ ﻋﻨﺪ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻟﻜﻦ ﺫﻟﻚ ﻟﻴﺲ ﺫﺍ ﺷﺄﻥ ﻭﻗﻴﻤﺔ‪ ،‬ﻓﻘـﺪ‬
‫ﻳﻜﻮﻥ ﺍﺳﺘﺪﺭﺍﺟﹰﺎ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻛﻤﺎﻝ ﺍﻟﺘﻘﻮﻯ ﻭﺍﻻﺳﺘﻘﺎﻣﺔ ﻓﻴﻪ‪ ،‬ﻭﻗﺪ ﺗﻈﻬﺮ ﺧـﻮﺍﺭﻕ‬
‫ﺍﻟﻌﺎﺩﺓ ﻋﻠﻰ ﻳﺪ ﻛﺜﲑ ﻣﻦ ﻏﲑ ﺍﳌﺴﻠﻤﲔ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫))ﻻ ﺗﺘﻌﺠﺒﻮﺍ ﳑﻦ ﻳﺪﺧﻞ ﻳﺪﻩ ﰲ ﺟﻴﺒﻪ ﻓﻴﺨﺮﺝ ﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﺗﻌﺠﺒﻮﺍ ﳑﻦ ﻳﻀﻊ ﻳﺪﻩ‬
‫ﰲ ﺟﻴﺒﻪ ﻓﻼ ﳜﺮﺝ ﺷﻲﺀ ﻭﻣﻊ ﺫﻟﻚ ﻻ ﻳﺘﻐ‪‬ﻴﺮ((‪.‬‬

‫)‪(١‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ )‪.(١/٢٤٢‬‬

‫‪١٥٧‬‬
 ‫ﺍﻟﻄ ‪‬ﻲ ﺍﳊﻘﻴﻘ ‪‬ﻲ ﺍﻟﻨ‪‬ﺎﻓﻊ ﻃﻴ‪‬ﺎﻥ‪:‬‬
‫‪ -١‬ﻃﻲ ﺍﻟﻨ‪‬ﻔﺲ‪ :‬ﲟﺨﺎﻟﻔﺘﻬﺎ ﻭﺍﳋﺮﻭﺝ ﻋﻦ ﻣﺄﻟﻮﻓﺎ‪‬ﺎ‪.‬‬
‫ﻗﻴﻞ ﻷﺣﺪ ﺍﻟﻌﺎﺭﻓﲔ‪ :‬ﺇﻥ ﻓﻼﻧﹰﺎ ﳝﺸﻲ ﻋﻠﻰ ﺍﳌﺎﺀ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺇ ﹼﻥ ‪‬ﻣ ‪‬ﻦ ﻣ ﱠﻜﻨ‪‬ﻪ ﺍﷲ ﻣﻦ ﳐﺎﻟﻔﺔ‬
‫ﻫﻮﺍﻩ ﺃﻋﻈﻢ ﻣﻦ ﺍﻟﺬﻱ ﳝﺸﻲ ﻋﻠﻰ ﺍﳌﺎﺀ‪.‬‬
‫ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﳌﺨﺰﻭﻣﻲ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪)) :‬ﻧﺎﺩﻯ ﻋﻤﺮ ﺑـﻦ ﺍﳋﻄـﺎﺏ ‪:‬‬
‫ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ‪ ،‬ﻓﻠﻤﺎ ﺍﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻭﻛﺜﺮﻭﺍ‪ ،‬ﺻﻌﺪ ﻋﻤﺮ ﺍﳌﻨﱪ‪ ،‬ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛـﲎ‬
‫ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺃﻫﻠﻪ ﻭﺻﻠﹼﻰ ﻋﻠﻰ ﻧﺒﻴﻪ ﳏﻤﺪ ‪ ‬ﰒ ﻗﺎﻝ‪ :‬ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻘﺪ ﺭﺃﻳﺘﲏ ﺃﺭﻋﻰ‬
‫ﺿ ﹼﻞ‬
‫ﺕ ﱄ ﻣﻦ ﺑﲏ ﳐﺰﻭﻡ‪ ،‬ﻓﻴﻘﺒﻀﻦ ﱄ ﺍﻟﻘﺒﻀﺔ ﻣﻦ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ‪ ...‬ﻓﺄ ‪‬‬ ‫ﻋﻠﻰ ﺧﺎﻻ ‪‬‬
‫ﻳﻮﻣﻲ ﻭﺃﻱ ﻳﻮﻡ! ﰒ ﻧﺰﻝ‪ ،‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻣـﺎ‬
‫ﺕ ﻧﻔﺴﻚ ‪ -‬ﻳﻌﲏ ﻋﺒﺖ‪ -‬ﻓﻘﺎﻝ‪ :‬ﻭﳛﻚ ﻳﺎ ﺑـﻦ ﻋـﻮﻑ! ﺇﱐ‬ ‫ﺯﺩﺕ ﻋﻠﻰ ﺃ ﹾﻥ ﹶﻗ ‪‬ﻤﺄ ‪‬‬
‫ﺧﻠﻮﺕ ﻓﺤﺪﺛﺘﲏ ﻧﻔﺴﻲ ﻓﻘﺎﻟﺖ‪ :‬ﺃﻧﺖ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻤﻦ ﺫﺍ ﺃﻓﻀﻞ ﻣﻨﻚ؟ ﻓﺄﺭﺩﺕ‬
‫)‪(١‬‬
‫ﻥ ﺃﻋﺮ‪‬ﻓﻬﺎ ﻗﺪﺭﻫﺎ((‬
‫ﺃﹾ‬
‫‪ -٢‬ﻃﻲ ﺍﻟﺪﻧﻴﺎ‪:‬‬
‫ﺾ ﺍﻟﺒﺼﺮ ﻋﻨﻬﺎ ﻭﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻵﺧﺮﺓ ﻭﺑﻘﺎﺋﻬﺎ‪ .‬ﻭﺭﺩ ﻋﻦ ﺍﻟﺴـﻠﻒ‬ ‫ﺑﺎﻟﺰﻫﺪ ﻓﻴﻬﺎ ﻭﻏ ‪‬‬
‫ﺍﻟﺼﺎﱀ‪ :‬ﺍﻟﺪﻧﻴﺎ ﺧﻄﻮﺓ ﺍﳌﺆﻣﻦ‪ ،‬ﺃﻱ ﻳﺘﺨﻄﺎﻫﺎ ﺩﻭﻥ ﺃﻥ ﻳﻘﻒ ﻋﻨﺪﻫﺎ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺐ ﺍﻟﻘﻠﻮﺏ ﻟﻴﻄﻬ‪‬ﺮﻩ ﻣﻦ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻓﺘـﺮﻯ ﻓﻴـﻪ‬ ‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺃﻟ ﹺﻖ ﻗﻠﺒﻚ ﺇﱃ ﻃﺒﻴ ﹺ‬
‫ﺣﻘﺎﺋﻖ ﺍﻷﻣﻮﺭ‪ ،‬ﻓﻼ ﺗﻌﺪ ﺑﻌﺪ ﺫﻟﻚ ﺇﱃ ﺍﻟﻨﻈﺮ ﺇﱃ ﺍﻟﺪﻧﻴﺎ ﺑﻌﲔ ﺍﻟﻨﻔﺲ ﺍﻟﺘﻮ‪‬ﺍﻗـﺔ ﺑـﻞ‬
‫ﺗﺸﻬﺪ ﺣﻘﻴﻘﺘﻬﺎ ﻓﺘﺰﻫﺪ ﻓﻴﻬﺎ‪.‬‬

‫)‪ (١‬ﻣﻨﺘﺨﺐ ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪.(٤١٨/٤‬‬

‫‪١٥٨‬‬
‫‪ (٦٣‬ﺟﻞّ ﺭﺑﻨﺎ ﺃﻥ ﻳ‪‬ﻌﺎﻣﻠﻪ ﺍﻟﻌﺒﺪ �ﻘﺪﺍً ﻓﻴﺠﺎﺯﻳﻪ �ﺴﻴﺌﺔً‪ ،‬ﻭﻛﻔﻰ ﻣﻦ ﺟﺰﺍﺋﻪ ﺇﻳ‪‬ﺎﻙ ﻋﻠﻰ‬

‫ﺍﻟﻄّﺎﻋﺔ ﺃﻥ ﺭﺿﻴﻚ ﳍﺎ ﺃﻫـﻼ‪ ،‬ﻭﻛﻔـﻰ ﺍﻟﻌـﺎﻣﻠﲔ ﺟـﺰﺍﺀ‪ ‬ﻣـﺎ ﻫـﻮ ﻓﺎﲢـﻪ ﻋﻠـﻰ ﻗﻠـﻮﲠﻢ ﰲ‬

‫ﻃﺎﻋﺘﻪ ﻭﻣﺎ ﻫﻮ ﻣﻮﺭﺩﻩ ﻋﻠﻴﻬﻢ ﻣﻦ ﻭﺟﻮﺩ ﻣﺆﺍ�ﺴﺘﻪ‪.‬‬

‫ﻟﻘﺪ ﺃﺑﺮﻡ ﺍﷲ ﻋﻘﺪﹰﺍ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻫﻮ ﺃﻥ ﻳﺒﻴﻌﻮﺍ ﺃﻧﻔﺴﻬﻢ ﻭﺃﻣـﻮﺍﳍﻢ ﺇﱃ ﺍﷲ‬
‫ﻣﻘﺎﺑﻞ ﺃﻥ ﻳﻌﻄﻴﻬﻢ ﺟﻨﺘﲔ‪:‬‬
‫‪ -١‬ﺟﻨﺔ ﺍﳌﻌﺎﺭﻑ )ﺍﻟﺸﻬﻮﺩ( ﰲ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫‪ -٢‬ﺟﻨﺔ ﺍﻟﺰﺧﺎﺭﻑ )ﺍﳋﻠﻮﺩ( ﰲ ﺍﻵﺧﺮﺓ‪.‬‬
‫ﻭﻗﺪ‪‬ﻡ ﺍﳌﺘ‪‬ﻘﻮﻥ ﻣﺎ ﳝﻠﻜﻮﻥ‪ ،‬ﻓﻬﻞ ﻳﺆﺧﺮ ﺍﷲ ﻋﻄﺎﺀﻩ ﻋﻨﻬﻢ؟ ﺗﻌﺎﱃ ﺍﷲ ﻋﻦ ﺫﻟﻚ ﻋﻠـ ‪‬ﻮﹰﺍ‬
‫ﻛﺒﲑﹰﺍ‪ ،‬ﻟﻜﻦ ﻟﻴﺲ ﺍﻟﻌﻄﺎﺀ ﻫﻮ ﺍﻟﻌﻄﺎﺀ ﺍﳌﺎﺩﻱ ﻓﺤﺴﺐ‪.‬‬
‫ﺃﻫ ‪‬ﻢ ﺍﻟﻌﻄﺎﺀ ﺍﻟﺮﻭﺣﻲ‪:‬‬
‫‪ -١‬ﺃﻥ ﺍﺧﺘﺎﺭﻙ ﻟﺘﻜﻮﻥ ﺧﺎﺩﻣﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪] z ] \ [ Z Y X W V U T S‬ﺍﻟﻨﻮﺭ‪.[٢١ :‬‬
‫ﻓﺒﺎﻟﻄﺎﻋﺔ ﺻﺮﺕ‪:‬‬
‫ﺃ‪ -‬ﻣﻨﺴﻮﺑﹰﺎ ﺇﻟﻴﻪ‪.‬‬
‫ﺑـ‪ -‬ﻋﺰﻳﺰﹰﺍ ﺑﻪ‪.‬‬
‫ﺟـ‪ -‬ﺣ ‪‬ﺮﹰﺍ ﻣﻦ ﺃﺳ ﹺﺮ ﻏﲑﻩ‪.‬‬
‫‪ -٢‬ﻓﺘﺢ ﻗﻠﺒﻚ ﻟﺬﻛﺮﻩ ﺑﺪﺭﺟﺎﺗﻪ ﺍﻟﺜﻼﺙ‪:‬‬
‫ﺃ‪ -‬ﻓﺘﻮﺡ ﺍﳌﺮﺍﻗﺒﺔ‪.‬‬
‫ﺑـ‪ -‬ﻓﺘﻮﺡ ﺍﶈﺎﺿﺮﺓ‪.‬‬

‫‪١٥٩‬‬
 ‫ﺟـ‪ -‬ﻓﺘﻮﺡ ﺍﳌﺸﺎﻫﺪﺓ‪.‬‬
‫‪ -٣‬ﺃﻭﺭﺩ ﻋﻠﻴﻚ ﺃﹸﻧﺲ ﳏﺒﺘﻪ‪ ،‬ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﻌﺎﺭﻓﲔ‪:‬‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ ﺟﻨﺔ ﻣﻦ ﺩﺧﻠﻬﺎ ﱂ ﻳﺸﺘﻖ ﺇﱃ ﺟﻨﺔ ﺍﳋﻠﺪ‪ ،‬ﻗﻴﻞ ﻟﻪ‪ :‬ﻭﻣﺎ ﻫﻲ؟ ﻗﺎﻝ‪ :‬ﺟﻨﺔ‬
‫ﺍﶈﺒﺔ‪.‬‬
‫ﺭﻭﻱ ﺃﻥ ﺃﺣﺪ ﺍﻷﺷﻘﻴﺎﺀ ﻗﺎﻝ ﳌﻮﺳﻰ‪ ‬ﻣﺘﺒﺠ‪‬ﺤﹰﺎ‪ :‬ﻫﺎ ﺃﻧﺎ ﺃﻓﻌﻞ ﻣﺎ ﺃﺷـﺎﺀ ﻭﻻ‬
‫ﻳﻨﻘﺺ ﻣﺎﱄ ﻭﻻ ﺭﺯﻗﻲ ﻭﻻ ﺳﺮﻭﺭﻱ‪ ،‬ﻓﺄﻭﺣﻰ ﺍﷲ ﺇﱃ ﻣﻮﺳﻰ‪ :‬ﺃﻥ ﻗﻞ ﳍﺬﺍ ﺍﻟﺸﻘ ‪‬ﻲ‪:‬‬
‫ﺃﻻ ﻳﻜﻔﻴﻪ ﻋﻘﻮﺑ ﹰﺔ ﺃﱐ ﺣﺮﻣﺘﻪ ﻟﺬﺓ ﻣﻨﺎﺟﺎﰐ؟!‬
‫‪ -٤‬ﺟﻠﺐ ﺍﳌﻨﺎﻓﻊ ﻭﺩﻓﻊ ﺍﳌﻀﺎ ‪‬ﺭ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫]ﺍﻷﻋﺮﺍﻑ‪.[١٩٦ :‬‬ ‫{ ‪zJ I H‬‬
‫ﻫﺬﺍ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭﻟﻜﻦ ﻗﺪ ﻻ ﳝﻨﻊ ﺍﳌﻀﺎ ‪‬ﺭ ﻭﻻ ﳚﻠﺐ ﺍﳌﻨﻔﻌﺔ ﺍﺧﺘﺒﺎﺭﹰﺍ‪.‬‬
‫‪ -٥‬ﻧﻮﺭ ﺍﻟﻔﺮﻗﺎﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪] z t s r q p o n m l‬ﺍﻷﻧﻔﺎﻝ‪.[٢٩ :‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﻠﻢ ﺃﻧ‪‬ﻪ ﻣﺎ ﻣﻦ ﺑﺬ ﹴﻝ ﺗﺒﺬﻟﻪ ﻓﺈﻥ ﺍﷲ ﻻ ﻳﻀﻴﻌﻪ‪ ،‬ﻓﻬﻮ ﺍﻟﻐﲏ ﺳﺒﺤﺎﻧﻪ‪،‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﷲ ﻋﻠﻴﻢ ﺣﻜﻴﻢ‪.‬‬
‫ﻗﺎﻝ ﺗﻌـﺎﱃ‪z r q p o n m l k j i{ :‬‬
‫]ﻳﻮﺳﻒ‪[٩٠ :‬‬

‫‪١٦٠‬‬
 ‫‪ (٦٤‬ﻓﺎﻗﺘﻚ ﻟﻚ ﺫﺍﺗﻴ‪‬ﺔٌ‪ ،‬ﻭﻭ‪‬ﺭﻭﺩ ﺍﻷﺳﺒﺎﺏ ﻣـﺬﺍﻛّﺮﺍﺕ‪ ‬ﻟـﻚ ﲟـﺎ ﺧﻔـﻲ ﻋﻠﻴـﻚ ﻣﻨـﻬﺎ‪،‬‬

‫ﻭﺍﻟﻔﺎﻗﺔ ﺍﻟﺬﺍﺗﻴ‪‬ﺔ ﻻ ﺗﺮﻓﻌﻬﺎ ﺍﻟﻌﻮﺍﺭﺽ‪ ،‬ﻭﺧﲑ ﺃﻭﻗﺎﺗـﻚ ﻭﻗـﺖ‪ ‬ﺗﺸـﻬﺪ‪ ‬ﻓﻴـﻪ ﻭﺟـﻮﺩ ﻓﺎﻗﺘـﻚ‬

‫ﻭﺗُﺮﺩ‪ ‬ﻓﻴﻪ ﺇﱃ ﻭﺟﻮﺩ ﺫﻟّﺘﻚ‪ ،‬ﻣﺎ ﻃﻠﺐ ﻟﻚ ﺷﻲﺀ‪ ‬ﻣﺜﻞُ ﺍﻻﺿﻄﺮﺍﺭ‪ ،‬ﻭﻻ ﺃﺳﺮﻉ ﺑﺎﳌﻮﺍﻫﺐ‬

‫ﺇﻟﻴﻚ ﻣﺜﻞ ﺍﻟﺬّﻟﺔ ﻭﺍﻻﻓﺘﻘﺎﺭ‪ ،‬ﻓﺎﻟﻌﺎﺭﻑ ﻻ ﻳﺰﻭﻝ ﺍﺿﻄﺮﺍﺭﻩ ﻭﻻ ﻳﻜﻮﻥ ﻣﻊ ﻏﲑ ﺍ‪ ِ‬ﻗﺮﺍﺭﻩ‪ .‬‬
‫ﺲ ﻭﻃﺮﻑ ﺍﻟﻌـﲔ‪ ،‬ﻭﺇ ﹾﻥ‬ ‫‪‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﻠﻢ ﺃﻧﻚ ﻓﻘﲑ ﺇﱃ ﺍﷲ ﻋﻠﻰ ﻣﺪﺍﺭ ﺍﻟ‪‬ﻨ ﹶﻔ ﹺ‬
‫ﹶﻏ ‪‬ﻔﻠﺖ ﻋﻦ ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻳﺘﺠﻠﹼﻰ ﻋﻠﻴﻚ ﺑﲔ ﺍﳊﲔ ﻭﺍﻵﺧﺮ ﺑﺘﺠﻠﻴﺎﺕ ﻗﻬـﺮﻩ‬
‫ﻣﻦ ﺍﳌﺮﺽ ﻭﺍﻟﺘﻌﺐ ﻭﺍﻟﻔﻘﺮ ﻟﺘﻌﻮﺩ ﺇﱃ ﺫﻛﺮ ﻓﻘﺮﻙ ﺇﻟﻴﻪ ﻭﻏﻨﺎﻩ ﻋﻨﻚ‪ ،‬ﻭﺇﻥ ﻛﻨـﺖ ﰲ‬
‫ﻋ ‪‬ﺰ ﻭﺳﻌﺎﺩﺓ ﻭﻋﺎﻓﻴﺔ ﻓﻼ ﺗﻈ ‪‬ﻦ ﺃﻥ ﺫﻟﻚ ﻳﻐﻨﻴﻚ ﻋﻨﻪ ‪ ،‬ﻓﺈﻧﻚ ﻻ ﺗﺰﺍﻝ ﻓﻘـﲑﹰﺍ ﺇﻟﻴـﻪ‪،‬‬
‫ﻛﻴﻒ ﻻ ﻭﻫﻮ ﺻﺎﺣﺐ ﺍﻹﻣﺪﺍﺩ ﻳﻘﻄﻌﻪ ﻣﱴ ﺷﺎﺀ‪ ،‬ﻓﺄﻓﻀﻞ ﺳﺎﻋﺎﺗﻚ ﻫـﻲ ﺳـﺎﻋﺔ‬
‫ﺐ ﺍﻟﺼﺎﳊﻮﻥ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻘﺒﺾ ﻭﺍﻟﻀـﻌﻒ‬ ‫ﻚ ﻭﻓﻘﺮﻙ ﺇﻟﻴﻪ‪ ،‬ﻟﺬﻟﻚ ﺃﺣ ‪‬‬ ‫ﺗﺸﻬﺪ ﻓﻴﻬﺎ ﺫﹸﻟﱠ ‪‬‬
‫ﻭﺍﳌﺮﺽ ﻟﺸﻌﻮﺭﻫﻢ ﻓﻴﻬﺎ ﺑﺬﳍﻢ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪‬ﻭﻣﻦ ﺗﺮﺑﻴﺔ ﺍﷲ ﻟﻠﺴﺎﻟﻜﲔ ﲡﻠﹼﻴﻪ ﻋﻠﻴﻬﻢ ﺑﺘﺠﻠﻲ ﺍﳉـﻼﻝ ﳊﺼـﻮﻝ ﺍﻻﺿـﻄﺮﺍﺭ‪،‬‬
‫ﻟﺘﻨﻜﺸﻒ ﳍﻢ ﺍﻷﺳﺮﺍﺭ‪ ،‬ﻓﻼ ﺃﺳﺮﻉ ﳊﺼﻮﻝ ﺍﳌﻮﺍﻫﺐ ﺍﻟﹼﻠﺪﻧ‪‬ﻴﺔ ﻭﺍﳌﺮﺍﺗﺐ ﺍﻟﻌﻠﻴ‪‬ﺔ ﻣـﻦ‬
‫ﺍﻟ ‪‬ﺬﻟﹼﺔ ﻭﺍﻻﻓﺘﻘﺎﺭ ﳌﻘﺎﻡ ﺍﻟﺮﺑﻮﺑﻴﺔ‪.‬‬
‫ﻭﺍﻻﺿﻄﺮﺍﺭ‪ :‬ﺷﺪﺓ ﺍﳊﺎﺟﺔ ﻛﺤﺎﺟﺔ ﺍﻟﻐﺮﻳﻖ ﳌﻨﻘﺬﻩ‪.‬‬
‫ﻗﺎﻝ ﺳﻬﻞ ﺑﻦ ﻋﺒﺪ ﺍﷲ ﺍﻟﺘﺴﺘﺮﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻣﺎ ﺃﻇﻬﺮ ﻋﺒﺪ ﻓﺎﻗﺘﻪ ﺇﱃ ﺍﷲ ﰲ ﺷﻲﺀ ﺇﻻ ﻗﺎﻝ ﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ‪ :‬ﻟـﻮﻻ ﺃﻧـﻪ ﻻ‬
‫ﻳﺘﺤﻤﻞ ﻛﻼﻣﻲ ﻷﺟﺒﺘﻪ‪ :‬ﻟﺒﻴﻚ ‪...‬ﻟﺒﻴﻚ((‪.‬‬

‫‪١٦١‬‬
‫ﻓﻜﻠﻤﺎ ﺍﺯﺩﺍﺩ ﺍﻟﺴﺎﻟﻚ ﻗﺮﺑﹰﺎ ﻭﺷﺎﺭﻑ ﻋﻠﻰ ﺍﻟﻮﺻـﻮﻝ؛ ﻛﻠﻤـﺎ ﺍﺯﺩﺍﺩ ﺍﺿـﻄﺮﺍﺭﹰﺍ‬
‫ﻼ ﷲ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻞ ﻣﻘﺎﻡ ﺍﳌﻌﺮﻓﺔ ﺩﺍ ‪‬ﻡ ﺍﻓﺘﻘﺎﺭﻩ ﻭﺗﺬﹼﻟﻠﹸﻪ‪ ،‬ﻓﻬﻮ ﺑﲔ ﺟﻠﺴﺎﺋﻪ‬
‫ﻭﺍﻓﺘﻘﺎﺭﹰﺍ ﻭﺗﺬﻟ ﹰ‬
‫ﺃﻣﲑ‪ ،‬ﺣﺎﻟﻪ ﻋﻠﻰ ﻋﺘﺒﺎﺕ ﺍﷲ ﻓﻘﲑ‪ ،‬ﻇﺎﻫﺮﻩ ﺟﻠﻮﺱ ﻋﻠﻰ ﺍﻟﺮﺅﻭﺱ ﻭﻧﻔﺴﻪ ﻣﻨﻄﺮﺣـﺔ‬
‫ﺑﲔ ﺍﻟﻨﻌﺎﻝ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻣﺘﻌﻄﺸﹰﺎ ﻳﻘﻮﻝ ﳌﻮﻻﻩ‪ :‬ﻫﻞ ﻣﻦ ﻣﺰﻳﺪ؟! ‪ ‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﺏ ﻭﻣـﺎ ﺭ‪‬ﻭﻳـﺖ‬ ‫ﻓﻤﺎ ﻧﻔ ‪‬ﺪ ﺍﻟﺸﺮﺍ ‪‬‬ ‫ﺱ‬
‫ﺐ ﻛﺄﺳﹰﺎ ﺑﻌـﺪ ﻛـﺄ ﹴ‬‫ﺳﻘﺎﱐ ﺍﳊ ‪‬‬
‫ﻗﺎﻝ ﻣﺮﻳ ‪‬ﺪ ﻷﰊ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺖ ﺍﻷﻣﺲ ﺧﲑ ﺑﻴﺎﺕ‪ ،‬ﺷﺮﺑﺖ ﺣﺘ‪‬ﻰ ﺭ‪‬ﻭﻳﺖ‪ ،‬ﻓﻘﺎﻝ ﺃﺑﻮ ﻳﺰﻳﺪ‪:‬‬ ‫ﹺﺑ ‪‬‬
‫ﻝ ﻋﻠﻰ ﺻﺪﺭﻱ ﺃﻗﻮﻝ‪ :‬ﻫﻞ ﻣﻦ ﻣﺰﻳﺪ!((‬ ‫))ﺃﻣ‪‬ﺎ ﺃﻧﺎ ﻓﺸﺮﺑﺖ ﺑﹺﺤﺎ ‪‬ﺭ ﺍﻟﺪ‪‬ﻧﻴﺎ ﻭﻟﺴﺎﱐ ﻣﺘﺪ ﱟ‬
‫ﻱ‪.‬‬
‫ﻓﺎﻟﺸﺮﺏ ﻋﻨﺪ ﺍﻟﻌﺎﺭﻓﲔ ﺑﻼ ﺭ ‪‬‬
‫ﺍﳌﺮﺍﺩ ﺑﺎﻟﺸﺮﺏ‪ :‬ﺗﺬﻭ‪‬ﻕ ﻣﻌﺎﱐ ﺍﳌﻌﺮﻓﺔ ﺑﺎﷲ ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﻳﺎﻙ ﺃﻥ ﺗﻐﻔﻞ ﻋﻦ ﻓﻘﺮﻙ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﻣﺎ ﻧﻘﺺ ﺍﻹﻣﺪﺍ ‪‬ﺩ ﻓـﺎﻋﻠﻢ‬
‫ﺃﻧﻚ ﻧﺴﻴﺖ ﻓﻘﺮﻙ ﻓﺄﺭﺍﺩ ﺭﺑﻚ ﺃﻥ ﻳﺬﻛﺮﻙ‪ ،‬ﺗﺬﻟﻞ ﳌﻮﻻﻙ ﻭﺍﺿﻄﱠﺮ ﺇﻟﻴﻪ‪ ،‬ﻻ ﺗﻘﻒ ﻭﻻ‬
‫ﺗﻘﻨﻊ ﻭﺍﻃﻠﺐ ﺍﳌﺰﻳﺪ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﳋﲑ ﻛﻠﹼﻪ ﰲ ﺍﻻﺿﻄﺮﺍﺭ‪.‬‬

‫*********‬

‫‪١٦٢‬‬
‫‪� (٦٥‬ﻌﻤﺘﺎﻥ ﻣﺎ ﺧﺮﺝ ﻣﻮﺟﻮﺩ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﺑﺪ‪ ‬ﻟﻜـﻞّ ﻣﻜـﻮ‪‬ﻥٍ ﻣﻨـﻬﻤﺎ‪� :‬ﻌﻤـﺔ ﺍﻹﳚـﺎﺩ‪،‬‬

‫ﻭ�ﻌﻤﺔ ﺍﻹﻣﺪﺍﺩ‪ ،‬ﻭﺃ�ﻌﻢ ﻋﻠﻴﻚ ﺑﺎﻹﳚﺎﺩ ﺃﻭ‪‬ﻻً ﺛﻢ‪ ‬ﻳﺘﻮﺍﱃ ﺍﻹﻣﺪﺍﺩ‪.‬‬

‫ﺍﳌﺮﻳﺪ ﻳﺮﻯ ﻧﻔﺴﻪ ﺃﺳﲑ ﻧﹺﻌﻢ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﺍﻟﻮﺍﺟﺐ ﻋﻠﻴﻪ ﺷﻜﺮﻩ ﻋﻠﻴﻬـﺎ‪ ،‬ﻭﺍﻟﻨﻌﻤـﺔ‬
‫ﺍﻟﻼﺯﻣﺔ ﻟﻺﻧﺴﺎﻥ ﻭﻟﻜﻞ ﻣﻮﺟﻮﺩ‪:‬‬
‫‪ -١‬ﻧﻌﻤﺔ ﺍﻹﳚﺎﺩ‪:‬‬
‫ﻓﻬﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺪﻙ ﻣﻦ ﺍﻟﻌﺪﻡ ﺇﱃ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﺑﻌﺪ ﺃﻥ ﱂ ﺗﻜﻦ ﺷﻴﺌﹰﺎ ﻣﺬﻛﻮﺭ‪‬ﺍ‪ ،‬ﻗـﺎﻝ‬
‫{ ¬ ® ¯ ‪] z ¸ ¶ µ ´ ³ ² ± °‬ﺍﻹﻧﺴﺎﻥ‪.[١:‬‬ ‫ﺗﻌﺎﱃ‪:‬‬
‫‪ -٢‬ﻧﻌﻤﺔ ﺍﻹﻣﺪﺍﺩ‪:‬‬
‫ﻓﻬﻮ ﺍﻟﺬﻱ ﺭﺑ‪‬ﺎﻙ ﻣﻦ ﺣﲔ ﺯﻣﻦ ﺍﻟﻨﻄﻔﺔ ﰲ ﺭﺣﻢ ﺃﻣ‪‬ﻚ ﺇﱃ ﺍﻷﺑﺪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪] zqponmlkjih‬ﺍﻟﺒﻠﺪ‪.[١٠-٨:‬‬

‫ﻭﰲ ﻛﻞ ﳊﻈﺔ ﺃﻧﺖ ﻣﻬﺪﺩ ﺑﻘﻄﻊ ﺇﻣﺪﺍﺩﻩ‪ ،‬ﻗﺎﻝ ﺗﻌـﺎﱃ‪¥ ¤ £ ¢{ :‬‬

‫¦§¨©‪] z®¬«ª‬ﻓﺎﻃﺮ‪ ،[١٧ -١٦ :‬ﻭﻫﺎﺗـﺎﻥ ﺍﻟﻨﻌﻤﺘـﺎﻥ ﻟﻜـﻞ‬
‫ﻣﻮﺟﻮﺩ‪ ،‬ﻓﺎﻟﻨﺒﺎﺕ ﺃﻭﺟﺪﻩ ﺍﷲ ﻭﺃﻣﺪ‪‬ﻩ‪ ،‬ﻭﺍﳊﻴﻮﺍﻥ ﺃﻭﺟﺪﻩ ﺍﷲ ﻭﺃﻣﺪ‪‬ﻩ‪ ،‬ﻭﻫﻜﺬﺍ ﻛـﻞ‬
‫ﻣﻮﺟﻮﺩ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻓﻜﻴﻒ ﲟﻦ ﺯﺍﺩﻩ ﺍﷲ ﻧﻌﻤﺔ ﺍﻹﺭﺷﺎﺩ‪ ،‬ﻓﺄﺭﺳﻞ ﺇﻟﻴﻪ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ﻭﺃﻧﺰﻝ‬
‫ﺍﻟﻜﺘﺐ ﻭﺭﺳﻢ ﺍﻟﺸﺮﺍﺋﻊ؟‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻣﻬﻤﺎ ﺑﻠﻐﺖ ﻋﺒﺎﺩﺗ‪‬ﻚ‪ ،‬ﻓﺄﻧﺖ ﻓﻘﲑ ﺇﻟﻴﻪ ﻏﲑ ﻣﺆ ‪‬ﺩ ﻣﺎ ﻋﻠﻴـﻚ ﻣـﻦ‬
‫ﺿﺮﺍﺋﺐ ﺍﻟﻨﻌﻢ‪ ،‬ﻓﻌﺶ ﻓﻘﲑﹰﺍ ﺇﻟﻴﻪ ﻭﻣ‪‬ﺖ ﻭﺃﻧﺖ ﻓﻘﲑ‪.‬‬

‫‪١٦٣‬‬
 ‫‪ (٦٦‬ﻣﺘﻰ ﺃﻭﺣﺸﻚ ﻣﻦ ﺧﻠﻘﻪ ﻓﺎﻋﻠﻢ‪ ‬ﺃ�ّﻪ ﻳﺮﻳﺪ ﺃﻥ‪ ‬ﻳﻔﺘﺢ ﻟﻚ ﺑﺎﺏ ﺍﻷ�ﺲ ﺑﻪ‪.‬‬

‫ﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﳌﺮﻳﺪ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺍ ُﻷﻧﺲ ﺑﻪ ﻭﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺃﻧﻮﺍﺭ ﳏﺒﺘـﻪ‪ ،‬ﻓﻬـﺬﺍ ﻻ‬
‫ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﻮﺣﺸﺔ ﻣﻦ ﳎﺎﻟﺴﺔ ﺧﻠﻘﻪ‪ ،‬ﻓﺎﻻﺳﺘﺌﻨﺎﺱ ﺑﺎﻟﻨﺎﺱ ﻋﻼﻣﺔ ﺍﻹﻓـﻼﺱ‪ ،‬ﻭﻻ‬
‫ﳚﺘﻤﻊ ﰲ ﺍﻟﻘﻠﺐ ‪‬ﺣ‪‬ﺒﻴ‪‬ﻦ ﻭﻻ ﻳﻨﺸﻐﻞ ﲜﻬﺘﲔ‪ ،‬ﻭﺍﺫﻛﺮ ﻛﻴﻒ ﺧـﻼ ﺭﺳـﻮﻝ ﺍﷲ ‪‬‬
‫ﺑﺮﺑﻪ ﺛﻼﺙ ﺳﻨﻮﺍﺕ ﰲ ﻏﺎﺭ ﺣﺮﺍﺀ ﻭﺍﺳﺘﻮﺣﺶ ﻣﻦ ﻛﻞ ﺧﻠﻘﻪ‪ ،‬ﻭﻛﺎﻧـﺖ ﺃﻭﺍﺧـﺮ‬
‫ﻛﻠﻤﺎﺗﻪ ﻗﺒﻞ ﺍﳌﻮﺕ‪» :‬ﻭﺃﳊﻘﲏ ﺑﺎﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ‪ (١)«...‬ﻭﻟﻴﺲ ﻣﻌﲎ ﺫﻟﻚ ﺃ ﹼﻥ ﺍﶈﺒﺔ‬
‫ﻛﺎﻧﺖ ﺗﺘﻔﺎﻭﺕ ﰲ ﻗﻠﺒﻪ ﺑﻞ ﻛﺎﻧﺖ ﻣﺘﻤﻜﻨﺔ‪ ،‬ﻟﻜﻦ ﺍﻷﻧﺲ ﺍﻟﺬﻱ ﻫﻮ ﺭﺷﺤﺎﺕ ﺍﶈﺒﺔ‬
‫ﻳﻈﻬﺮ ﻭﳜﺘﻔﻲ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﳌﻨﺘﻬﻲ ﺍﻟﻮﺍﺻﻞ ﻓﺈﻥ ﻗﻠﺒﻪ ﻻ ﻳﻌﺘﺮﻳﻪ ﺍﻟﺘﻔﻜﲑ ﻭﻻ ﻳﻜﺪ‪‬ﺭ ﺻـﻔﻮﻩ‬
‫ﺍﻷﻏﻴﺎﺭ‪ ،‬ﻓﺘﺮﺍﻩ ﺑﲔ ﺍﳋﻠﻖ ﻳﻌﻴﺶ ﻭﻗﻠﺒﻪ ﻋﻨﻬﻢ ﳏﻴﺺ‪ ،‬ﻳ ‪‬ﺆﺛﱢ ‪‬ﺮ ﻭﻻ ﻳﺘـﺄﺛﹼﺮ‪ ،‬ﻳ‪‬ﻐﻴ‪‬ـ ‪‬ﺮ ﻭﻻ‬
‫ﻳﺘﻐﻴ‪‬ﺮ‪ ،‬ﻗﻠﺒ ‪‬ﻪ ﻋﺮﺷﻲ ﻭﺑﺪﻧﻪ ﻓﺮﺷﻲ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻛﻴﻒ ﺗﻄﻠﺐ ﺍﻷُﻧﺲ ﺑﻪ ﻭﺃﻧﺖ ﺗﺄﻧﺲ ﺑﻐـﲑﻩ؟! ﺗﻔـﺮ‪‬ﺩ ﻭﺍﺑﺘﻌـﺪ‬
‫ﻭﺍﺳﺘﻮﺣﺶ ﻣﻦ ﺧﻠﻘﻪ ﻭﺃﻛﺜﺮ ﺫﻛﺮﻩ ﺗﺸﻌﺮ ﺑﺄﹸﻧﺲ ﻗﺮﺑﻪ ﻭﻋﻄﺎﺋﻪ‪.‬‬

‫*********‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﻛﺘﺎﺏ ﻓﻀﺎﺋﻞ ﺍﻟﺼﺤﺎﺑﺔ ﺑﺎﺏ ﻓﻀﻞ ﻋﺎﺋﺸﺔ)‪.(٢٤٤٤‬‬

‫‪١٦٤‬‬
‫‪ (٦٧‬ﺃ�ﺎﺭ ﺍﻟﻈﻮﺍﻫﺮ ﺑﺄ�ﻮﺍﺭ ﺁﺛﺎﺭﻩ‪ ،‬ﻭﺃ�ﺎﺭ ﺍﻟﺴ‪‬ﺮﺍﺋﺮ ﺑﺄ�ﻮﺍﺭ ﺃﻭﺻﺎﻓﻪ‪ ،‬ﻷﺟﻞ ﺫﻟﻚ ﺃﻓﻠـﺖ‪‬‬

‫ﺃ�ﻮﺍﺭ ﺍﻟﻈﻮﺍﻫﺮ ﻭﱂ ﺗﺄﻓﻞ ﺃ�ﻮﺍﺭ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺴ‪‬ﺮﺍﺋﺮ‪ ،‬ﻭﻟﺬﻟﻚ ﻗﻴﻞ‪:‬‬

‫ﻭﴰــــﺲ ﺍﻟﻘﻠــــﻮﺏ ﻟﻴﺴــــﺖ ﺗﻐﻴــــﺐ‬ ‫ﺇِﻥ‪ ‬ﴰـــــﺲ ﺍﻟﻨ‪‬ﻬـــــﺎﺭِ ﺗﻐـــــﺮﺏ ﺑﻠﻴـــــﻞ‬

‫{ ‪] z }| { z y‬ﺍﻟﻨﻮﺭ‪.[٣٥ :‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬

‫ﻟﻘﺪ ﻧﻮ‪‬ﺭ ﺍﷲ ﺍﻟﻜﻮﻥ ﺑﺄﻧﻮﺍﺭ ﺍﻟﺸﻤﻮﺱ‪ ،‬ﻭﻧﻮ‪‬ﺭ ﺍﻟﻘﻠﻮﺏ ﺑﺄﻧﻮﺍﺭ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﺃﻣﺎ ﺃﻧـﻮﺍﺭ‬
‫ﺍﻟﺸﻤﻮﺱ ﺍﻟﻜﻮﻧﻴﺔ ﻓﺘﺸﻬﺪ ﻋﻠﻰ ﺧﺎﻟﻘﻬﺎ ﻭﻣﺒﺪﻋﻬﺎ‪ ،‬ﻓﺈﺫﺍ ﺷﻬﺪﺕ ﻭﺍﻧﻘﻀﻰ ﺍﻟﻜـﻮﻥ‬
‫ﺃ‪‬ﺖ ﻣﻬﻤﺘﻬﺎ‪ ،‬ﻓﺄﻓﻠﺖ ﻭﻓﻨﻴﺖ ﻣﻊ ﻛﻞ ﻓﺎﱐ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪] z G F E D C B A‬ﺍﻟﺘﻜﻮﻳﺮ‪.[٢ – ١ :‬‬
‫ﻭﻣﻦ ﺃﻧﻮﺍﺭ ﺍﻟﻈﻮﺍﻫﺮ‪ :‬ﻧﻮﺭ ﺍﻟﻌﻠﻢ ﺍﻟﺸﺮﻋﻲ‪ ،‬ﻭﻧﻮﺭ ﺍﻟﺸﻴﺐ‪ ،‬ﻭﻧﻮﺭ ﺍﻟﻠﻔﻆ ﺍﳊﺴـﻦ‪،‬‬
‫ﻭﺃﻣﺎ ﺃﻧﻮﺍﺭ ﻣﻌﺮﻓﺘﻪ ﻭﺍﻟﱵ ﻫﻲ ﳎﻤﻮﻉ ﺃﻧﻮﺍﺭ ﺻﻔﺎﺗﻪ‪ ،‬ﻓﺈ‪‬ﺎ ﺳﺮﻣﺪﻳﺔ ﺃﺑﺪﻳﺔ ﻻ ﺗﻔﲎ ﰲ‬
‫ﻗﻠﻮﺏ ﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻳﻌﻴﺸﻮﻥ ‪‬ﺎ ﰲ ﺣﻴﺎ‪‬ﻢ ﻭﺑﺮﺯﺧﻬﻢ ﻭﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭﻫﻲ ﻏﺬﺍﺅﻫﻢ ﰲ‬
‫ﺟﻨﺎﺕ ﺭ‪‬ﻢ‪ ،‬ﻭﺍﻟﻄﺮﻳﻖ ﺳﻠﻮﻙ ﻳ‪‬ﻮﺟﻪ ﺍﻟﻘﻠﺐ ﺇﱃ ﺍﻟﻨﻮﺭ ﺍﻟﺒﺎﻗﻲ‪ ،‬ﻭﺫﻟﻚ ﺑﺘﻮﺟﻪ ﺍﻟﻘﻠﺐ‬
‫ﺑﻠﻔﻆ ﺍﳉﻼﻟﺔ‪ :‬ﺍﷲ‪ ..‬ﺍﷲ‪ ..‬ﺍﳉﺎﻣﻊ ﻟﻜﻞ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﳛﺬﺭ ﺍﻟﺴﺎﻟﻚ ﻣﻦ ﺗﻌﻠﻖ ﻗﻠﺒـﻪ‬
‫ﺑﺎﻟﻨﻮﺭ ﺍﻟﻔﺎﱐ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﲝﺚ ﻋﻦ ﺍﻟﻨﻮﺭ ﺍﻟﺒﺎﻗﻲ ﻭﻫﻮ ﻧﻮﺭ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺴﺮﺍﺋﺮ‪ ،‬ﻭﺇﻳـﺎﻙ ﺃ ﹾﻥ‬
‫ﺗﻐﺘﺮ ﺑﺄﻧﻮﺍﺭ ﺍﻟﻈﻮﺍﻫﺮ ﻓﺘﺨﺴﺮ ﺃﻧﻮﺍﺭ ﺍﻟﺒﺎﻃﻦ‪.‬‬

‫‪١٦٥‬‬
‫‪ (‬ﻣﺎ ﻣ‪‬ﻦ‪� ‬ﻔﺲٍ ﺗﺒﺪﻳـﻪ ﺇﻻّ ﻭﻗـﺪﺭ‪  ‬ﻓﻴـﻚ ﻳ‪‬ﻤﻀـﻴﻪ‪ ،‬ﻭﻟﻴﺨﻔّـﻒ ﺃﻟَـﻢ ﺍﻟـﺒﻼﺀ ﻋﻨـﻚ‬

‫ﻋ‪‬ﻠْﻤ‪‬ﻚ ﺑﺄ�ّـﻪ ﺳﺒﺤﺎ�ﻪ ﻫﻮ ﺍﳌﺒﺘﻠﻲ ﻟﻚ‪ ،‬ﻭﻣﻦ ﻇﻦ‪ ‬ﺍ�ﻔﻜﺎﻙ ﻟﻄﻔﻪ ﻋﻦ ﻗﺪﺭﻩ ﻓﺬﻟﻚ ﻟﻘﺼﻮﺭ‬

‫�ﻈﺮﻩ‪ ،‬ﻓﺎﻟّﺬﻱ ﻭﺍﺟﻬﺘﻚ ﻣﻨﻪ ﺍﻷﻗﺪﺍﺭ ﻫﻮ ﺍﻟﺬﻱ ﻋﻮ‪‬ﺩﻙ ﺣﺴﻦ ﺍﻻﺧﺘﻴﺎﺭ‪ .‬‬

‫{ ‪] z â á à ß Þ‬ﺍﻟﻘﻤﺮ‪.[٤٩ :‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬

‫ﺃﻫﻢ ﻣﺎ ﳚﺐ ﺃ ﹾﻥ ﻳﻌﺘﻘﺪﻩ ﺍﻟﺴﺎﻟﻚ ﺃ ﹼﻥ ﺍﷲ ﺧﻠﻖ ﺍﳋﻼﺋﻖ ﻭﻗ ‪‬ﺪﺭ ﻋﻠﻴﻬﻢ ﺃﻋﻤـﺎﺭﻫﻢ‬
‫ﻭﺃﺭﺯﺍﻗﻬﻢ ﻭﺃﻧﻔﺎﺳﻬﻢ ﻭﺃﻣﺎﻛﻨﻬﻢ‪ ،‬ﻭﻣﺎ ﻳﻌﺮﺽ ﳍﻢ ﻣﻦ ﺍﻟﻜﻴﻔﻴﺎﺕ ﻭﻣﺎ ﻳ‪‬ﻨﺰﻝ ‪‬ﻢ ﻣـﻦ‬
‫ﺍﻵﻓﺎﺕ ﻻ ﳝﻜﻦ ﺭﻓﻊ ﻗﺪﺭﻩ ﻭﻻ ﺗﺄﺟﻴﻠﻪ ﻭﻻ ﺗﻘﺪﳝﻪ‪.‬‬
‫ﺺ ﻣﻦ ﺍﻟﱠﺬﻱ ﺷﻮ‪‬ﻩ ﺣﺒ‪‬ـﻪ ﺍﻷﻏﻴـﺎﺭ‪،‬‬‫ﺐ ﺍﳋﺎﻟ ‪‬‬
‫ﺺ ﺍﶈ ‪‬‬‫ﻭﺍﻟﺒﻼ ُﺀ ﺍﳌﻘﺪﺭ ﺍﺧﺘﺒﺎ ‪‬ﺭ ﳝﺤ‪ ‬‬
‫ﻭﺍﻟﻨﺎﺱ ﰲ ﻣﻘﺎﺑﻠﺔ ﺍﻟﺒﻼﺀ ﺩﺭﺟﺎﺕ‪:‬‬
‫ﺐ‪ :‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻳﺮﻯ ﳏﻦ ﳏﺒﻮﺑﻪ ﻣﻨﻦ!‬
‫‪ -‬ﺃﻣ‪‬ﺎ ﺍﻟﻮﺍﺻﻞ ﺍﶈ ‪‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻭﺇ ﹾﻥ ﲤﺘﺤ‪‬ﻨﻲ ﻓﻬﻲ ﻋﻨﺪﻱ ﺻـﻨﺎﺋﻊ‬ ‫ﺖ ﻣﺴـﻘﻤﻲ‬ ‫ﺗﹸﻠﺬﱡ ﱄ ﺍﻵﻻ ‪‬ﻡ ﺇﺫﺍ ﺃﻧـ ‪‬‬
‫ـﺎﺋﻊ‬
‫ـﺔ ﻃـ‬
‫ـﻠﻄﺎﻥ ﺍﶈﺒـ‬
‫ـﲑ ﻟﺴـ‬
‫ﻓﻘـ‬ ‫ﰲ ﻓــﺈﻧﲏ‬
‫ﲢﻜــﻢ ﲟــﺎ ‪‬ــﻮﺍﻩ ﹼ‬
‫ﻗﺎﻝ ﺍﳉﻨﻴﺪ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﻱ ﻓﺄﻳﻘﻈﲏ ﻭﻗﺎﻝ ﱄ‪ :‬ﻳﺎ ﺟﻨﻴﺪ‪ ،‬ﺭﺃﻳﺖ ﻛﺄﱐ ﻭﻗﻔﺖ‬ ‫))ﻛﻨﺖ ﻧﺎﺋﻤﹰﺎ ﺑﲔ ﻳﺪﻱ ﺍﻟﺴﺮ ‪‬‬
‫ﺑﲔ ﻳﺪﻳﻪ ﻭﻗﺎﻝ ﱄ‪ :‬ﻳﺎ ﺳﺮﻱ‪‬؛ ﺧﻠﻘﺖ ﺍﳋﻠﻖ ﻭﻛﻠﻬﻢ ﺍﺩ‪‬ﻋﻰ ﳏﺒﱵ‪ ،‬ﻓﺨﻠﻘﺖ ﺍﻟـﺪﻧﻴﺎ‬
‫ﻓﻬﺮﺏ ﻣﲏ ﺗﺴﻌﺔ ﺃﻋﺸﺎﺭﻫﻢ ﻭﺑﻘﻲ ﻣﻌﻲ ﺍﻟﻌﺸﺮ‪ ،‬ﻓﺨﻠﻘﺖ ﺍﳉﻨﺔ ﻓﻬﺮﺏ ﻣﲏ ﺗﺴـﻌﺔ‬
‫ﺃﻋﺸﺎﺭ ﺍﻟﻌﺸﺮ ﻭﺑﻘﻲ ﻣﻌﻲ ﻋﺸﺮ ﺍﻟﻌﺸﺮ‪ ،‬ﻓﺨﻠﻘﺖ ﺍﻟﻨﺎﺭ ﻓﻬﺮﺏ ﻣﲏ ﺗﺴﻌﺔ ﺃﻋﺸـﺎﺭ‬
‫ﻋﺸﺮ ﺍﻟﻌﺸﺮ‪ ،‬ﻓﻘﻠﺖ ﻟﻠﺒﺎﻗﲔ ﻣﻌﻲ‪ :‬ﻻ ﺍﻟﺪﻧﻴﺎ ﺃﺭﺩﰎ ﻭﻻ ﺍﳉﻨﺔ ﺃﺧﺬﰎ ﻭﻻ ﻣﻦ ﺍﻟﻨـﺎﺭ‬
‫‪١٦٦‬‬
‫ﻫﺮﺑﺘﻢ‪ ،‬ﻓﻤﺎﺫﺍ ﺗﺮﻳﺪﻭﻥ؟ ﻗﺎﻟﻮﺍ‪ :‬ﺇﻧ‪‬ﻚ ﺗﻌﻠﻢ ﻣﺎ ﻧﺮﻳﺪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺇﻧ‪‬ﻲ ﻣﺴﻠﹼﻂ ﻋﻠﻴﻜﻢ ﻣﻦ‬
‫ﺍﻟﺒﻼﺀ ﺑﻌﺪﺩ ﺃﻧﻔﺎﺳﻜﻢ ﻣﺎ ﻻ ﺗﻘﻮﻡ ﻟﻪ ﺍﳉﺒﺎﻝ ﺍﻟﺮﻭﺍﺳﻲ ﺃﺗﺼﱪﻭﻥ؟! ﻗﺎﻟﻮﺍ‪ :‬ﺇﻥ ﻛﻨـﺖ‬
‫ﺃﻧﺖ ﺍﳌﺒﺘﻠﻲ ﻓﺎﻓﻌﻞ ﻣﺎ ﺷﺌﺖ‪ ،‬ﻓﻘﺎﻝ ‪ :‬ﻫﺆﻻﺀ ﻋﺒﺎﺩﻱ ﺣﻘﹰﺎ((‬

‫‪ -‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺴﺎﻟﻚ ﺍﻟﻌﺎﱂ‪:‬‬

‫ﻓﻴﺼﱪ ﻋﻠﻰ ﺍﻟﺒﻼﺀ ﻟﻌﻠﻤﻪ ﺑﻜﺜﲑ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z ê é è ç æ å‬ﺍﻟﺰﻣﺮ‪.[١٠ :‬‬

‫‪ -‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﺴﺎﻟﻚ ﺍﻟﻀﻌﻴﻒ‪:‬‬

‫ﻓﺈﻧ‪‬ﻪ ﻳﺜﻖ ﲟﻮﻻﻩ ﺍﻟﱠﺬﻱ ﻋﻮ‪‬ﺩﻩ ﺣﺴﻦ ﺍﺧﺘﻴﺎﺭ ﺍﻷﻗﺪﺍﺭ ﻟﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪v u t s r q p o n m l k j i h‬‬
‫‪cba` _~}|{zyxw‬‬
‫‪] z e d‬ﺍﻟﻀﺤﻰ‪.[٨ – ٣ :‬‬

‫ﻓﻤﻦ ﻋﻠﻢ ﺫﻟﻚ ﻟﺰﻣﻪ ﺃﻥ ﻳﺮﺿﻰ ﺑﺘﻘﺪﻳﺮ ﺍﷲ ﻋﻠﻴﻪ ﻣﺎﺩﺍﻡ ﻫﻮ ﺍﻟﺬﻱ ﻗﺪ‪‬ﺭﻩ ﻻ ﻏـﲑﻩ‪،‬‬
‫]ﺍﳌﻌﺎﺭﺝ‪.[٢٠:‬‬ ‫ﻓﻼ ﳚﺰﻉ ﻋﻨﺪ ﺍﻟﺒﻼﺀ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪zs r q p { :‬‬
‫]ﺍﻟﻘﺼﺺ ‪.[٧٦ :‬‬ ‫ﻭﻻ ﻳﻔﺮﺡ ﻋﻨﺪ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪z¸ ¶ µ ´ ³ { :‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻭﻣﻦ ﻛﺘﺒﺖ ﻋﻠﻴﻪ ﺧﻄـﹰﺎ ﻣﺸـﺎﻫﺎ‬ ‫ﻣﺸﻴﻨﺎﻫﺎ ﺧﻄـﹰﺎ ﻛﺘﺒـﺖ ﻋﻠﻴﻨـﺎ‬
‫ﺽ ﺳـﻮﺍﻫﺎ‬
‫ﻓﻠﻴﺲ ﳝـﻮﺕ ﰲ ﺃﺭ ﹴ‬ ‫ﺽ‬
‫ـﺄﺭ ﹴ‬
‫ـﻪ ﺑـ‬
‫ـﻤﺖ ﻣﻨﻴﺘـ‬
‫ﻭﻣـﻦ ﻗﺴـ‬
‫ﺍﻟﺮﺿﺎ‪ :‬ﻫﻮ ﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺍﺧﺘﻴﺎﺭ ﺍﷲ ﻟﻚ‪.‬‬

‫‪١٦٧‬‬
 ‫ﺃﺩﺏ ﺍﻟﺮﺿﺎ ﺑﺎﻷﻗﺪﺍﺭ‪:‬‬
‫‪ -١‬ﺗﻠ ﹼﻘﻲ ﺍﳌﻬﺎﻟﻚ ﺑﻮﺟﻪ ﺿﺎﺣﻚ‪.‬‬
‫‪ -٢‬ﺍﺳﺘﻮﺍﺀ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﻨﻘﻤﺔ‪.‬‬
‫ﺭﻭﻱ ﺃﻥ ﻭﻫﻴﺐ ﺑﻦ ﺍﻟﻮﺭﺩ ﺍﺟﺘﻤﻊ ﻭﺳﻔﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ ﻭﻳﻮﺳﻒ ﺑﻦ ﺃﺳﺒﺎﻁ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﺜﻮﺭﻱ‪ :‬ﻛﻨﺖ ﺃﻛﺮﻩ ﻣﻮﺕ ﺍﻟﻔﺠﺄﺓ ﺃﻣﺎ ﺍﻟﻴﻮﻡ ﻓﻮﺩﺩﺕ ﺃﱐ ﻣ‪‬ﻴﺖ! ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﺳﺒﺎﻁ‪:‬‬
‫‪‬ﻭ‪‬ﻟﻢ‪‬؟ ﻓﻘﺎﻝ ﺍﻟﺜﻮﺭﻱ‪ :‬ﺃﲣﻮ‪‬ﻑ ﺍﻟﻔﺘﻨﺔ! ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﺳﺒﺎﻁ‪ :‬ﻟﻜﲏ ﻻ ﺃﻛﺮﻩ ﻃﻮﻝ ﺍﻟﺒﻘﺎﺀ!‬
‫ﻓﻘﺎﻝ ﺍﻟﺜﻮﺭﻱ‪ :‬ﻭﱂ ﺗﻜﺮﻩ ﺍﳌﻮﺕ؟ ﻓﻘﺎﻝ ﺍﺑﻦ ﺃﺳﺒﺎﻁ‪ :‬ﻟﻌﹼﻠﻲ ﺃﹸﺻﺎﺩﻑ ﻳﻮﻣﹰﺎ ﺃﺗﻮﺏ ﻓﻴﻪ‬
‫ﻭﺃﻋﻤﻞ ﺻﺎﳊﹰﺎ!! ﻓﻘﻴﻞ ﻟﻮﻫﻴﺐ ﺑﻦ ﺍﻟﻮﺭﺩ‪ :‬ﻣﺎ ﺗﻘﻮﻝ ﺃﻧﺖ؟ ﻓﻘﺎﻝ ﻭﻫﻴﺐ‪ :‬ﻻ ﺃﻗـﻮﻝ‬
‫ﱄ ﺃﺣﺒﻪ ﺇﱃ ﺍﷲ!! ﻓﺘﺄﻣ‪‬ﻞ!!‬‫ﺐ ﺫﻟﻚ ﺇ ﹼ‬‫ﺷﻴﺌﹰﺎ‪ ،‬ﺃﹶﺣ ‪‬‬
‫ﲦﺮﺍﺕ ﺍﻹﳝﺎﻥ ﺑﺎﻟﻘﺪﺭ‪:‬‬
‫‪ -١‬ﻓﺮﺍﻍ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﺸﻮﺍﻏﻞ ﺇﻻ ﺷﺎﻏﻞ ﻫ ‪‬ﻢ ﻣﻌﺮﻓﺔ ﺭﺿﺎﺀ ﺍﷲ ﻣﻦ ﺳﺨﻄﻪ‪.‬‬
‫‪ -٢‬ﺻﺤﺔ ﺍﳉﺴﺪ‪.‬‬
‫‪ -٣‬ﻗﻮﺓ ﺍﻟﺒﺼﲑﺓ‪.‬‬
‫‪ -٤‬ﻣﻐﻔﺮﺓ ﺍﷲ ﺗﻌﺎﱃ ﻭﺭﺿﺎﺋﻪ‪.‬‬
‫‪‬ﺃﻳﻬﺎ ﺍﳌﺒﺘﻠﻰ‪ :‬ﺍﻋﻠﻢ ﺃﻧﻪ ﻣﺎ ﻧﺰﻝ ﻋﻠﻴﻚ ﹶﻗ ‪‬ﺪﺭ ﻣﻦ ﺍﻟﺒﻼﺀ ﺇﻻ ﻣﺘﺮﺍﻓـﻖ ﺑﻘـﺪﺭ ﻣـﻦ‬
‫ﺍﻟﹼﻠﻄﻒ‪.‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺇﻥ ﺍﳌﻌﻮﻧﺔ ﺗﺄﰐ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﻗﺪﺭ ﺍﳌﺆﻭﻧﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﺼﱪ ﻳﺄﰐ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﻗﺪﺭ‬
‫)‪(١‬‬
‫ﺍﻟﺒﻼﺀ«‬

‫)‪ (١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ )‪.(٣٧٦/٤‬‬

‫‪١٦٨‬‬
 ‫ﻋﻦ ﺍﳊﺴﻦ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﻟﻦ ﻳﻐﻠﺐ ﻋﺴﺮ ﻳﺴﺮﻳﻦ«‬
‫ﻭﻟﻮﻻ ﻧﺰﻭﻝ ﺍﻟﹼﻠﻄﻒ ﻷﺣﺮﻕ ﺍﻟﺒﻼﺀ ﺍﳌﺒﺘﻠﻰ‪ ،‬ﺍﻧﻈﺮ ﺻﱪ ﺍﻟﺼﺤﺎﺑﺔ ﻋﻠـﻰ ﻓـﺮﺍﻕ‬
‫ﺍﳊﺒﻴﺐ ﳏﻤﺪ ‪ ‬ﻭﲢﻤﻠﻬﻢ ﺍﻟﺼﺪﻣﺔ‪ ،‬ﻭﺍﻧﻈﺮ ﺇﱃ ﺃﰊ ﺑﻜﺮ ﺍﻟﺼﺪ‪‬ﻳﻖ ‪ ‬ﺇﻣﺎﻡ ﺍﶈﺒﲔ‬
‫ﺠﻰ!‬‫ﻛﻴﻒ ﺻﻌﺪ ﺍﳌﻨﱪ ﻭﺧﻄﺐ ﺍﻟﻨﺎﺱ ﻭﺣﺒﻴﺒﻪ ﺑﲔ ﻳﺪﻳﻪ ﻣﺴ ‪‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﻠﻢ ﺃﻧﻚ ﺗﻌﻴﺶ ﲢﺖ ﻗﻬﺮ ﺍﻟﻘﺪﺭ ﻓﻼ ﺗ‪‬ﻤﺎﻧﻊ ﻭﻻ ﺗ‪‬ﻐﺎﻟﺐ ﺧ ‪‬ﲑ ﻟﻚ‬
‫ﻭﻟﻘﻠﺒﻚ‪ ،‬ﺃﻧﺖ ‪‬ﺗﺒﺘﻠﻰ ﻭﺍﷲ ﻳﻌﺘﲏ ﺑﻚ ﻭﻳ‪‬ﻨﺰﻝ ﻣﻊ ﺍﻟﺒﻼﺀ ﻟﻄﻔﻪ ﻭﻳﺄﺟﺮﻙ ﻋﻠﻰ ﺍﻟـﺒﻼﺀ‬
‫ﻛﺜﲑﹰﺍ‪ ،‬ﻓﺎﻋﻠﻢ ﺫﻟﻚ ﺭﲪﻚ ﺍﷲ‪.‬‬

‫*********‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ )‪.(٣٩٥٠‬‬

‫‪١٦٩‬‬
‫‪ (٦٩‬ﻻ ﻳ‪‬ﺨــﺎﻑ‪ ‬ﻋﻠﻴــﻚ ﺃﻥ ﺗﻠﺘـﺒﺲ ﺍﻟﻄــﺮﻕ ﻋﻠﻴــﻚ‪ ،‬ﻭﺇﳕـﺎ ﻳ‪‬ﺨــﺎﻑ ﻋﻠﻴــﻚ ﻣ‪‬ــﻦ ﻏﻠﺒـﺔ‬

‫ﺍﳍﻮﻯ ﻋﻠﻴﻚ‪ ،‬ﻓﻤﺘﻰ ﺟﻌﻠـﻚ ﰲ ﺍﻟﻈّـﺎﻫﺮ ﳑﺘـﺜﻼ‪ ‬ﻷﻣـﺮﻩ‪ ‬ﻭﺭﺯﻗـﻚ ﰲ ﺍﻟﺒـﺎﻃﻦ ﺍﻻﺳﺘﺴـﻼﻡ‬

‫ﻟﻘﻬﺮﻩ‪ ‬ﻓﻘﺪ ﺃﻋﻈﻢ ﺍﳌﻨ‪‬ﺔ ﻋﻠﻴﻚ‪..‬‬

‫ﻣﺎ ﺍﻟﻄﺮﻳﻖ ﻭﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﺘﺮﺑﻴﺔ ﺇﻻ ﳊﻤﺎﻳﺔ ﺍﳌﺮﻳﺪ ﻣﻦ ﺷﺮ ﻧﻔﺴﻪ ﻭﻏﻠﺒـﺔ ﺃﻫﻮﺍﺋـﻪ‪،‬‬
‫ﻭﺇﻣﺪﺍﺩﻩ ﺑﺎﻟﻄﺎﻗﺔ ﺍﻟﻼﺯﻣﺔ ﻻﺗﺒﺎﻉ ﺍﳊﻖ‪ ،‬ﻭﺇﻻ ﻓﺈﻥ ﺍﳊﻖ ﻭﺍﺿ ‪‬ﺢ ﺑ‪‬ﻴ ‪‬ﻦ ﻻ ﳜﺘﻠﻒ ﻋﻠﻴـﻪ‬
‫{ ‪] z ÛÚ Ù Ø × Ö ÕÔ Ó Ò Ñ‬ﺍﻟﺒﻘﺮﺓ‪.[٢٥٦ :‬‬ ‫ﺍﺛﻨﺎﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻋﻦ ﺍﻟﻨﻌﻤﺎﻥ ﺑﻦ ﺑﺸﲑ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﺍﳊﻼﻝ ﺑ‪‬ﻴﻦ ﻭﺍﳊﺮﺍﻡ ﺑ‪‬ﻴﻦ«‬
‫ﻓﺎﻟﻌﻠﹼﺔ ﺑﺎﺗﺒﺎﻉ ﺍﳊﻖ ﻻ ﲟﻌﺮﻓﺘﻪ‪.‬‬
‫ﺃﺧﻄﺄ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﺧﻠﻮﺍ ﺍﻟﻄﺮﻳﻖ ﻭﺃﻧﻜﺮﻭﻩ ﻭﺍﻛﺘﻔﻮﺍ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ ﻭﻗﺎﻟﻮﺍ‪:‬‬
‫‪‬ﻟ ‪‬ﻢ ﺍﻟﻄﺮﻳﻖ ﻭﻛ ﹼﻞ ﺷﻲﺀ ﻭﺍﺿﺢ ﻭ‪‬ﺑﻴ‪‬ﻦ؟ ﻓﻮﻗﻌﻮﺍ ﰲ ﺷ ‪‬ﺮ ﺃﻫﻮﺍﺋﻬﻢ‪ ،‬ﻓﺈ ﹼﻥ ﺍﳍﻮﻯ ﻳ‪‬ﻌﻤـﻲ‬
‫ﻭﻳﺼ ‪‬ﻢ ﻋﻦ ﺍﳊﻖ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z z y x w v u t s r q‬ﺍﳉﺎﺛﻴﺔ‪[١٧ :‬‬

‫ﻭﻋﻼﻣﺔ ﺍﻟﻨﺠﺎﺓ‪ :‬ﻛﻤﺎﻝ ﺩﻳﻨﻚ ﻣﻦ ﺟﺎﻧﺒﲔ‪ ،‬ﺭﻭﺣﻲ‪ ‬ﻭﺟﺴﺪﻱ‪ ‬ﻇﺎﻫ ‪‬ﺮ ﻭﺑﺎﻃ ‪‬ﻦ‪.‬‬
‫ﺍﻟﻈﺎﻫﺮ‪ :‬ﻫﻮ ﺍﻻﻣﺘﺜﺎﻝ ﻟﻸﻭﺍﻣﺮ ﻭﺍﻻﺟﺘﻨﺎﺏ ﻟﻠﻨﻮﺍﻫﻲ ﻭﻫﻮ ﺍﻟﺸﺮﻳﻌﺔ‪.‬‬
‫ﻭﺍﻟﺒﺎﻃﻦ‪ :‬ﻛﻤﺎﻝ ﺍﻟﺘﻌﻈﻴﻢ ﻭﺍﶈﺒﺔ ﷲ ﻭﺍﳌﻌﺮﻓﺔ ﺑﻪ‪ ،‬ﻭﻫﻮ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻭﺍﳌﺴـﻠﻢ ﺍﻟﻜﺎﻣـﻞ‬
‫ﻋﺰﻳﺰ ﻧﺎﺩﺭ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻠﻰ ﻟﺴﺎﻥ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪:‬‬
‫{ ‪] z Y X W V U T S R Q‬ﺍﻟﺒﻘﺮﺓ‪.[١٢٨ :‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﰲ ﺻﺤﻴﺤﻪ )‪.(١٩٤٦‬‬

‫‪١٧٠‬‬
‫ﻓﻄﻠﺐ ﻟﻪ ﻭﻻﺑﻨﻪ ‪ -‬ﻭﳘﺎ ﻧﺒﻴﺎﻥ‪ -‬ﺃ ﹾﻥ ﻳﺮﺯﻗﺎﻥ ﺍﻹﺳﻼﻡ ﺍﻟﻜﺎﻣﻞ‪ ،‬ﻭﱂ ﻳﻄﻠﺐ ﻟﺬﺭﻳﺘﻪ‬
‫ﲨﻴﻌﹰﺎ ﺑﻞ ﻟﺒﻌﻀﻬﺎ‪ ،‬ﻟﻨﻔﺎﺳﺔ ﺍﳌﻄﻠﻮﺏ‪ ،‬ﻭﺍﳌﺮﻳﺪ ﺩﺍﺋﻤـﹰﺎ ﰲ ﺳـﻠﻮﻛﻪ ﻳﻄﻠـﺐ ﻣـﻦ‬
‫ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﻣﻦ ﺍﻟﺘﺠﻠﻴﺎﺕ ﻭﻣﻦ ﺍﻟﻌﻄﺎﻳﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻹﳍﻴﺔ‪ ،‬ﻭﻳﺮﻳﺪ ﺃﻥ ﻳﻌﺘﻠﻲ ﺃﻋﻠـﻰ‬
‫ﺍﳌﻘﺎﻣﺎﺕ‪ ،‬ﻭﻳﻈﻦ ﺃﻥ ﺃﻋﻠﻰ ﺍﳌﻘﺎﻣﺎﺕ ﻳﻜﻮﻥ ﺑﺎﻟﻔﺘﻮﺣـﺎﺕ ﺍﻟﺮﻭﺣﻴـﺔ ﻭﺍﻟﺘﺠﻠﻴـﺎﺕ‬
‫ﺍﻟﺮﺑﺎﻧﻴﺔ‪ ،‬ﻭﺍﳊﺎﻝ ﻟﻴﺲ ﻛﺬﻟﻚ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻳﻬﺎ ﺍﳌﺮﻳﺪ ﺃﻥ ﺗﻌﻠـﻢ ﻫـﻞ ﺳـﻠﻮﻛﻚ‬
‫ﻣﺴﺘﻘﻴﻢ ﻭﻫﻞ ﺃﻧﺖ ﺗﺴﺒﺢ ﰲ ﲝﺮ ﺭﺿﺎﺀ ﺍﷲ ﺃﻡ ﻻ‪ ،‬ﻓﺎﻧﻈﺮ ﺇﱃ ﻫﺎﺗﲔ ﺍﻟﻨﺎﺣﻴﺘﲔ‪:‬‬
‫ﺍﻷﻭﱃ‪ :‬ﻫﻞ ﺃﻧﺖ ﳑﺘﺜﻞ ﻷﻭﺍﻣﺮ ﺍﷲ ﻭﳏﺎﻓﻆ ﻋﻠﻰ ﻭﺻﺎﻳﺎﻩ ﻛﻤﺎ ﻳﺮﻳﺪ؟‬
‫ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﺍﻧﻈﺮ ﺇﱃ ﺣﺎﻟﻚ ﻣﻊ ﺍﷲ‪ :‬ﻫﻞ ﺗﺸﻌﺮ ﺃﻧﻚ ﺿﻌﻴﻒ ﺑﲔ ﻳﺪﻳﻪ؟ ﻫﻞ ﺗﺸـﻌﺮ‬
‫ﺃﻧﻚ ﻣﻘﻬﻮﺭ ﲢﺖ ﲡﻠﻲ ﻗﻬﺮﻩ؟ ﻫﻞ ﺗﺸﻌﺮ ﺃﻧﻚ ﻻ ﺣﻴﻠﺔ ﻟﻚ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﺃﻧﺖ ﺭﺍﺽ‬
‫ﻋﻨﻪ ﰲ ﺫﻟﻚ؟‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺣﺎﻟﻚ ﻫﺬﺍ ﺍﳊﺎﻝ ﻇﺎﻫﺮﹰﺍ ﻣﻊ ﺍﷲ ﻭﺑﺎﻃﻨﹰﺎ ﻣﻊ ﺍﷲ‪ ،‬ﻓﻼ ﲢﺰﻥ ﺑﻌﺪﻫﺎ ﻋﻠﻰ‬
‫ﺷﻲﺀ‪ ،‬ﻓﺄﻧﺖ ﻭﺻﻠﺖ ﺇﱃ ﺃﻋﻠﻰ ﺍﳌﻘﺎﻣﺎﺕ ﻭﺃﻧﻌﻢ ﺍﷲ ﻋﻠﻴﻚ ﺇﻧﻌﺎﻣﹰﺎ ﻟﻴﺲ ﺑﻌﺪﻩ ﺇﻧﻌﺎﻡ‪،‬‬
‫ﺣﱴ ﻟﻮ ﱂ ﳛﺼﻞ ﻟﻚ ﻣﻦ ﺍﻟﻌﻄﺎﻳﺎ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻜﺸﻮﻓﺎﺕ ﻭﺍﻟﺘﺠﻠﻴﺎﺕ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺷﻲﺀ‪،‬‬
‫ﻓﺎﻟﻘﻴﻤﺔ ﻟﻸﺻﻞ ﻭﺍﻷﺻﻞ ﻫﻮ ﺍﻹﺳﻼﻡ ﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻟﺰﻡ ﺷﻴﺨﻚ ﺍﳌﺮﺑ‪‬ﻲ ﻭﺍﺣﺬﺭ ﺍﳍﻮﻯ‪ ،‬ﻭﻻﺯﻡ ﺍﻟﻄﺮﻳﻖ ﺣﺘ‪‬ﻰ ﺍﻟﻮﺻﻮﻝ‬
‫ﻒ ﺑﺎﻟﺒﺎﻃﻦ ﻋﻦ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭﻻ ﺑﺎﻟﻈﺎﻫﺮ ﻋﻦ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﺑﻞ ﺍﻃﻠـﺐ‬‫ﺇﱃ ﺍﳌﺮﲡﻰ‪ ،‬ﻻ ﺗﻜﺘ ‪‬‬
‫ﺍﻹﺳﻼﻡ ﺍﻟﻜﺎﻣﻞ ﻭﺗﻠﻚ ﻣ‪‬ﻨﺔ ﺍﷲ‪.‬‬

‫‪١٧١‬‬
‫‪ (٧٠‬ﻟﻴﺲ ﻛﻞّ ﻣﹶﻦ ﺛﺒﺖ ﲣﺼﻴﺼﻪ ﻛَﻤ‪‬ﻞَ ﲣﻠﻴﺼﻪ‪ ،‬ﻓﺮﺑ‪‬ﻤﺎ ﺭ‪‬ﺯﻕَ ﺍﻟﻜﺮﺍﻣﺔ ﻣﹶﻦ ﱂ ﺗﻜﻤﻞ‬

‫ﻟﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ‪.‬‬
‫ﻳﻌﺘﻘﺪ ﺃﻛﺜﺮ ﺍﻟﺴﺎﻟﻜﲔ ﻭﻋﺎﻣﺔ ﺍﳌﺆﻣﻨﲔ ﺃ ﱠﻥ ﻣﻦ ﺟﺮﻯ ﻋﻠﻰ ﻳﺪﻳﻪ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﳊﺴﻴ‪‬ﺔ‬
‫ﺴﻨ‪‬ﻴﺔ‪ ،‬ﻭﺍﳊ ‪‬ﻖ ﺃ ﹼﻥ ﺍﻟﻜﺮﺍﻣﺔ ﻟﻴﺴﺖ ﻣﻘﻴﺎﺳﹰﺎ ﻟﻜﻤﺎﻝ‬
‫ﻓﻘﺪ ﺑﻠﻎ ﻋﻨﺪ ﺍﷲ ﺃﻋﻠﻰ ﺍﻟﺪﺭﺟﺎﺕ ﺍﻟ ‪‬‬
‫ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﻜﻢ ﳑﻦ ﺃﻋﻄﻲ ﺍﻟﻜﺮﺍﻣﺔ ﺍﳊﺴﻴ‪‬ﺔ ﻭﱂ ﻳﺘﺨﻠﺺ ﺑﻌﺪ ﻣﻦ ﺣﻈﻮﻇﻪ ﺍﻟﻨﻔﺴﻴﺔ‪،‬‬
‫ﻭﻗﺪ ﺗﻜﻮﻥ ﺍﻟﻜﺮﺍﻣﺔ ﻭﺑﺎ ﹰﻻ ﻋﻠﻴﻪ ﳌﹼﺎ ﻳﻐﺘﺮ ‪‬ﺎ ﻭﻳﺘﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ‪ ،‬ﻭﻛﻢ ﳑﻦ ﻭﺻﻠﻮﺍ‬
‫ﺇﱃ ﻣﻘﺎﻣﺎﺕ ﺍﻟﻮﻻﻳﺔ ﺍﻟﺼﻐﺮﻯ ﻭﺍﳌﺘﻮﺳﻄﺔ ﰒ ﺭﺟﻌﻮﺍ ﻋﻨﻬﺎ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ‪:‬‬
‫))ﺍﻟﻨﺎﺱ ﻫﻠﻜﻰ ﺇﻻ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭﺍﻟﻌﺎﳌﻮﻥ ﻫﻠﻜﻰ ﺇﻻ ﺍﻟﻌﺎﻣﻠﲔ‪ ،‬ﻭﺍﻟﻌﺎﻣﻠﻮﻥ ﻫﻠﻜﻰ ﺇﻻ‬
‫ﺍﳌﺨﻠﺼﲔ‪ ،‬ﻭﺍﳌﺨﻠﺼﻮﻥ ﻋﻠﻰ ﺧﻄﺮ ﻋﻈﻴﻢ((‪.‬‬
‫]ﺍﻟﺼﺎﻓﺎﺕ‪.[١٦٠ :‬‬ ‫ﺇﺫﹰﺍ ﻣﻦ ﻳﻨﺠﻮ؟ ﻗﺎﻝ ﺗﻌﺎﱃ‪z h g f e { :‬‬
‫ﻭﻻ ﻳﻐﺘﺮ ﺑﺎﻟﻜﺮﺍﻣﺎﺕ ﻣﻦ ﺧﺮﻕ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻓﻠﻴﺲ ﺑﺎﻟﻀـﺮﻭﺭﺓ ﺣﺼـﻮﳍﺎ ﻭﻟﻜـﻦ‬
‫ﺑﺎﻟﻀﺮﻭﺭﺓ ﺣﺼﻮﻝ ﺍﻟﺘﻘﻮﻯ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﺃﻋﻈﻢ ﺍﻟﻜﺮﺍﻣﺔ ﺍﻻﺳﺘﻘﺎﻣﺔ‪.‬‬
‫ﻭﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻜﺮﺍﻣﺔ ﺣﻴﺾ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﺃﻱ‪ :‬ﻏﲑ ﻣﻀﺒﻮﻃﺔ‪ ،‬ﻛﺤﻴﺾ ﺍﻟﻨﺴﺎﺀ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﻗﺪﺱ ﺳﺮﻩ‪:‬‬
‫))ﺇﳕﺎ ﳘﺎ ﻛﺮﺍﻣﺘﺎﻥ ﺟﺎﻣﻌﺘﺎﻥ ﳏﻴﻄﺘﺎﻥ‪:‬‬
‫‪-١‬ﻛﺮﺍﻣﺔ ﺍﻹﳝﺎﻥ ﲟﺰﻳﺪ ﺍﻹﻳﻘﺎﻥ ﻭﺷﻬﻮﺩ ﺍﻟﻌﻴﺎﻥ‪.‬‬
‫‪ -٢‬ﻛﺮﺍﻣﺔ ﺍﻻﻗﺘﺪﺍﺀ ﻭﳎﺎﻧﺒﺔ ﺍﻟﺪﻭﺍﻋﻲ‪ ،‬ﻓﻤﻦ ﺃﻋﻄﻴﻬﻤﺎ ﰒ ﺍﺷﺘﺎﻕ ﺇﱃ ﻏﲑﳘﺎ ﻓﻬﻮ‬
‫ﻛﺎﺫﺏ ﻣﺪ‪‬ﻋﻲ((‪.‬‬

‫‪١٧٢‬‬
‫ﺇ ﹾﻥ ﺻﺎﺣﺒﺖ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﳊﺴﻴﺔ ﻭﺟﺐ ﺗﻌﻈﻴﻢ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻷ‪‬ﺎ ﺷﺎﻫﺪﺓ‬
‫ﻟﻪ ﺑﺎﻟﻜﻤﺎﻝ‪ ،‬ﻭﺇﺫﺍ ﻇﻬﺮﺕ ﺍﻷﻋﻤﺎﻝ ﺍﻟﺼﺎﳊﺔ ﻣﻦ ﺍﻟﻌﺒﺪ ﻣﻦ ﻃﺎﻋﺎﺕ ﻭﳒﺎﺡ ﻣﺴﺘﻤ ‪‬ﺮ‬
‫ﰲ ﺍﻟﺪﻋﻮﺓ ﻳﺰﺩﺍﺩ ﻳﻮﻣﹰﺎ ﺑﻌﺪ ﻳﻮﻡ‪ ،‬ﻓﻬﻲ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﺣﻮﺍﻝ ﻗﻠﺒـﻪ ﺍﻧﻌﻜﺴـﺖ ﻋﻠـﻰ‬
‫ﺟﻮﺍﺭﺣﻪ‪ ،‬ﻭﻫﺬﻩ ﺍﻷﺣﻮﺍﻝ ﻣﺎ ﻫﻲ ﺇﻻ ﲦﺮﺍﺕ ﺍﻟﺘﻮ ‪‬ﺟﻪ ﺍﻟﺼﺎﺩﻕ ﺇﱃ ﺍﷲ‪.‬‬
‫{ » ¼ ‪] z‬ﺍﻟﺒﻘﺮﺓ‪.[١٥٢ :‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻦ ﺭﺟﻞ ﻳﻌﺒﺚ ﺑﻠﺤﻴﺘﻪ ﰲ ﺻﻼﺗﻪ‪:‬‬
‫)‪(١‬‬
‫»ﻟﻮ ﺧﺸﻊ ﻗﻠﺐ ﻫﺬﺍ ﳋﺸﻌﺖ ﺟﻮﺍﺭﺣﻪ«‬
‫ﻓﻜﻠﻤﺎ ﺻﻔﺎ ﺍﻟﻘﻠﺐ ﻗﻮﻱ ﺍﻹﺧﻼﺹ‪ ،‬ﻭﻛﻠﻤﺎ ﺯﺍﺩ ﺍﻹﺧـﻼﺹ ﺯﺍﺩﺕ ﺍﻷﻋﻤـﺎﻝ‬
‫ﺣﺴﻨﹰﺎ ﻭﳒﺎﺣﹰﺎ‪.‬‬
‫ﺕ ﻟﻠﺴﻠﻮﻙ ﻭﺩﺍﻓﻌ ﹲﺔ ﺇﻟﻴـﻪ‪ ،‬ﻭﻻ ﺗـﺪﻝ‬
‫ﺸﻄﺎ ‪‬‬
‫ﻓﺎﳋﻼﺻﺔ‪ :‬ﺍﻟﻜﺮﺍﻣﺎﺕ ﻭﺍﻷﺣﻮﺍﻝ ﻣﻨ ‪‬‬
‫ﺇﻃﻼﻗﹰﺎ ﻋﻠﻰ ﻛﻤﺎﻝ ﺍﻟﺮﺟﺎﻝ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﻳﺎﻙ ﺃﻥ ﺗﻐﺘﺮ ﲟﺎ ﺟﺮﻯ ﻋﻠﻰ ﻳﺪﻳﻚ ﻣﻦ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﳊﺴﻴ‪‬ﺔ ﻓﻤﺎ ﻫﻲ‬
‫ﻼ ﻟﺬﻟﻚ‪.‬‬‫ﺇﻻ ﺍﺧﺘﺒﺎﺭ‪ ،‬ﻓﺎﻋﻠﻢ ﻭﻛﻦ ﺃﻫ ﹰ‬

‫*********‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺳﻨﻨﻪ )‪.(٣٣٦٥‬‬

‫‪١٧٣‬‬
‫‪ (٧١‬ﻻ ﻳﺴﺘَﺤﻘﺮ ﺍﻟﻮﺭﺩ ﺇﻻّ ﺟﻬﻮﻝٌ‪ ،‬ﺍﻟﻮﺍﺭﺩ ﻳ‪‬ﻮﺟﺪ‪ ‬ﰲ ﺍﻟﺪ‪‬ﺍﺭ ﺍﻵﺧـﺮﺓ‪ ،‬ﻭﺍﻟـﻮﺭﺩ ﻳﻨﻄـﻮﻱ‬

‫ﺑﺎ�ﻄﻮﺍﺀ ﻫﺬﻩ ﺍﻟﺪ‪‬ﺍﺭ‪ ،‬ﻭﺃﻭﱃ ﻣﺎ ﻳ‪‬ﻌﺘﻨﻰ ﺑﻪ ﻣﺎ ﻻ ﺗُﺨﻠَﻒ ﻭﺟﻮﺩﻩ‪ ،‬ﺍﻟﻮِﺭﺩ ﻫﻮ ﻃﺎﻟﺒﻪ ﻣﻨﻚ‪،‬‬

‫ﻭﺍﻟﻮﺍﺭِﺩ‪ ‬ﺃ�ﺖ ﺗﻄﻠﺒﻪ ﻣﻨﻪ‪ ،‬ﻭﺃﻳﻦ ﻣﺎ ﻫﻮ ﻃﺎﻟﺒﻪ ﻣﻨﻚ ﳑ‪‬ﺎ ﻫﻮ ﻣﻄﻠﺒﻚ ﻣﻨﻪ؟‬
‫ﺍﻟﻮﺭﺩ‪ :‬ﻫﻮ ﻣﺎ ﻳﻠﺰﻣﻪ ﺍﳌﺮﻳﺪ ﻋﱪ ﺷﻴﺨﻪ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻟﻌﺒﺎﺩﺍﺕ ﻭﺍﻟﻘﺮﺍﺀﺍﺕ ﺑﻼ‬
‫ﺍﻧﻘﻄﺎﻉ‪.‬‬
‫ﻭﺍﻟﻮﺍﺭﺩ‪ :‬ﻣﺎ ﻳﺘﺤﻒ ﺍﳊﻖ ﺑﻪ ﻗﻠﺐ ﻋﺒﺪﻩ ﺍﳌﻘﺒﻞ ﻋﻠﻴﻪ ﺑﺎﻷﻭﺭﺍﺩ‪ ،‬ﻓﻬﻮ ﲦﺮﺓ ﺍﻷﻭﺭﺍﺩ‪.‬‬
‫ﺩﺭﺟﺎﺕ ﺍﻷﻭﺭﺍﺩ‪:‬‬
‫ﻳﻜﻮﻥ ﺍﻟﻮﺭﺩ ﲝﺴﺐ ﺍﻻﺳﺘﻌﺪﺍﺩ‪:‬‬
‫‪ -١‬ﺍﳌﺒﺘﺪﺅﻥ‪ :‬ﺃﻭﺭﺍﺩﻫﻢ ﺍﻷﺫﻛﺎﺭ ﺍﳉﻬﺮﻳﺔ‪.‬‬
‫‪ -٢‬ﺍﳌﺘﻮﺳﻄﻮﻥ‪ :‬ﺃﻭﺭﺍﺩﻫﻢ ﺍﻷﺫﻛﺎﺭ ﺍﳋﻔﻴ‪‬ﺔ ﺳﻮﻯ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ‪.‬‬
‫‪ -٣‬ﺍﻟﻮﺍﺻﻠﻮﻥ‪ :‬ﺃﻭﺭﺍﺩﻫﻢ ﺍﻟﻘﺮﺁﻥ ﻭﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻭﺍﻟﺘﻬﺠﺪ‪ :‬ﻭﻫﻲ ﺃﻭﺭﺍﺩ ﺭﺳﻮﻝ‬
‫ﺍﷲ ‪.‬‬
‫ﻭﺍﻟﺸﻴﺦ ﺍﳌﺮﰊ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻣﻠﹼﻜﻪ ﺍﷲ ﻗﻠﻮﺏ ﻋﺒﺎﺩﻩ ﻓﻬﻮ ﻳﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺑﺘﻮﺟﻴﻬـﺎﺕ‬
‫ﺍﷲ ﻓﻴﻌﺮﻑ ﻛﻞ ﺳﺎﻟﻚ ﻭﺍﺳﺘﻌﺪﺍﺩﻩ‪ ،‬ﻓﺈﺫﺍ ﻛﻨﺖ ﻋﻠﻰ ﻭﺭ ‪‬ﺩ ﻓﺎﻟﺰﻣﻪ ﻓﺈﻧﻪ ﻣﻄﻴﺘـﻚ ﺇﱃ‬
‫ﺍﷲ ﻭﺇ ﹾﻥ ﱂ ﺗﺸﻬﺪ ﻟﻪ ﻭﺍﺭﺩﹰﺍ‪ ،‬ﻓﺈﺫﺍ ﺻ ‪‬ﺢ ﺍﻟﻮﺭﺩ ﻻ ﺑ ‪‬ﺪ ﻣﻦ ﻭﺍﺭ ‪‬ﺩ ‪‬ﻋ‪‬ﻠﻤـﻪ ﻣـﻦ ﻋﻠﻤـﻪ‬
‫ﻭﺟﻬﻠﻪ ﻣﻦ ﺟﻬﻠﻪ‪ ،‬ﻭﻟﻴﺲ ﺍﻟﻮﺭﺩ ﺑﺎﻟﻌﺪﺩ ﻭﺇﳕﺎ ﺍﻟﻮﺭﺩ ﺑﺎﻟﻜﻴﻒ‪ ،‬ﻭﺍﳌﻮﱠﻓﻖ ﻣﻦ ﺍﻟﺴﺎﻟﻜﲔ‬
‫ﻣﻦ ﳛﺎﻓﻆ ﻋﻠﻰ ﺃﻭﺭﺍﺩﻩ ﻭﺇ ﹾﻥ ﹸﺃﻋﻄﻲ ﻣﺎ ﹸﺃﻋﻄﻲ ﻣﻦ ﻧﻌﻴﻢ ﺍﻷﻭﺭﺍﺩ‪ ،‬ﻓـﺎﻟﻮﺭﺩ ﻳﻨﻘﻄـﻊ‬
‫ﺑﺎﻧﻘﻄﺎﻉ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺃﻣﺎ ﰲ ﺍﻵﺧﺮﺓ ﻓﻼ ﻳﻨﻘﻄﻊ ﺍﻟﻮﺍﺭﺩ‪.‬‬

‫‪١٧٤‬‬
 ‫ﻋﻦ ﻣﻌﺎﺫ ﺑﻦ ﺟﺒﻞ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﱂ ﻳﺘﺤﺴﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ﺇﻻ ﻋﻠﻰ ﺳﺎﻋﺔ ﻣﺮ‪‬ﺕ ‪‬ﻢ ﱂ ﻳﺬﻛﺮﻭﺍ ﺍﷲ ﻓﻴﻬﺎ«‬
‫ﻭﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻋﻦ ﺳﻮﺭﺓ ﺗﺒﺎﺭﻙ‪:‬‬
‫)‪(٢‬‬
‫»ﻫﻲ ﺍﳌﺎﻧﻌﺔ‪ ،‬ﻫﻲ ﺍﳌﻨﺠﻴﺔ ﺗﻨﺠﻲ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ«‬
‫ﻭﺍﻟ ﹺﻮﺭﺩ ﻭﻇﻴﻔﺔ ﻋﺒﻮﺩﻳﺘﻚ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﺃ ﹾﻥ ﻳﻨﻘﻄﻊ ﺣﺘ‪‬ﻰ ﻳﻨﻘﻄﻊ ﺍﻟ‪‬ﻨ ﹶﻔﺲ ﺃﻭ‬
‫ﻕ ﺍﻟﻌﺒﻮﺩﻳ‪‬ﺔ ﻭﻟﻦ ﲣﺮﺝ‪ ،‬ﺑﻴﻨﻤﺎ ﺍﻟﻮﺍﺭﺩ ﻋﻄﺎ ٌﺀ ﺇﳍﻲ‪ ‬ﺗﻄﻠﺒﻪ ﻣﻨـﻪ‪ ،‬ﻓﺤﻘـﻪ‬ ‫ﲣﺮﺝ ﻣﻦ ﺭ ‪‬‬
‫ﻋﻠﻴﻚ ﺍﻟ ﹺﻮﺭﺩ ﺃﻭﱃ ﻣﻦ ﺣﻘﻚ ﻋﻠﻴﻪ ﺍﻟﻮﺍﺭﺩ‪ ،‬ﻭﻗﺪ ﺣﺎﻓﻆ ﺍﻟﺮﺟﺎﻝ ﻋﻠﻰ ﺍﻷﻭﺭﺍﺩ ﺣـﱴ‬
‫ﺑﻌﺪ ﺑﻠﻮﻏﻬﻢ ﺩﺭﺟﺔ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫ﺭﺅﻱ ﺍﳉﻨﻴﺪ ‪ ‬ﻋﻠﻰ ﻓﺮﺍﺵ ﺍﳌﻮﺕ ﻭﰲ ﻳﺪﻩ ﺳﺒﺤﺔ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﺃﺃﻧـﺖ ﲢﻤـﻞ‬
‫ﺍﻟﺴﺒﺤﺔ؟ ﻓﻘﺎﻝ‪)):‬ﻫﻲ ﺍﻟﱵ ﺃﻭﺻﻠﺘﲏ ﺇﱃ ﻣﺎ ﺃﻭﺻﻠﺘﲏ ﺇﻟﻴﻪ‪ ،‬ﻓﻼ ﺃﻣﻮﺕ ﺇﻻ ﻭﻫـﻲ ﰲ‬
‫ﻳﺪﻱ((‬

‫ﺿ ‪‬ﻤﻨﺖ ﺍﻟﻮﺍﺭﺩﺍﺕ‪.‬‬ ‫ﻓﺄﺷﺎﺭ ﺇﱃ ﺍﶈﺎﻓﻈﺔ ﻋﻠﻰ ﺍﻷﻭﺭﺍﺩ ﻭﺇ ﹾﻥ ‪‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻟﺰﻡ ﺍﻷﻭﺭﺍﺩ ﻭﻻ ﺗﺘﺮﻛﻬﺎ ﻓﻬﻲ ﻣﻈﻬﺮ ﻋﺒﻮﺩﻳﺘﻚ ﻭﺳﺒﺐ ﻭﺻﻠﻚ‪.‬‬

‫*********‬

‫)‪ (١‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ ﻭﻣﻨﺒﻊ ﺍﻟﻔﻮﺍﺋﺪ )‪.(١٦٧٤٦‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ ﰲ ﺳﻨﻨﻪ )‪.(٢٨٩٠‬‬
‫‪١٧٥‬‬
‫‪ (٧٢‬ﻭ‪‬ﺭﻭﺩ ﺍﻹﻣـــﺪﺍﺩ ﲝﺴـــﺐ ﺍﻻﺳـــﺘﻌﺪﺍﺩ‪ ،‬ﻭﺷـــﺮﻭﻕ ﺍﻷ�ـــﻮﺍﺭ ﲝﺴـــﺐ ﺻـــﻔﺎﺀ‬

‫ﺍﻷﺳﺮﺍﺭ‪.‬‬
‫ﺍﻟﺴﺎﻟﻜﻮﻥ ﻋﻠﻰ ﺩﺭﺟﺎﺕ ﻣﻦ ﺣﻴﺚ ﺍﻻﺳﺘﻌﺪﺍﺩ‪ ،‬ﻓﻤﻦ ﺍﻟﺴـﺎﻟﻜﲔ ﻣ‪‬ـﻦ ﻳ‪‬ﻜﺜـﺮ‬
‫ﺍﻷﻭﺭﺍﺩ ﻭﺍﻟﺘﻮﺟﻪ ﻓﻴﻜﻮﻥ ﻋﻠﻰ ﺩﺭﺟﺔ ﻋﺎﻟﻴﺔ ﻣﻦ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻭﺍﻟﺘﺤﻤﻞ‪ ،‬ﻓﻴ‪‬ﻨﺰﻝ ﺍﻟﻌﻄﺎﺀ‬
‫ﺍﻹﳍﻲ ﻋﻠﻰ ﻗﻠﺒﻪ ﺑﻘﺪﺭ ﲢﻤﻠﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﻟﺴﺎﻟﻜﲔ ﻣﻦ ﻳﻘﺘﺼﺪ ﰲ ﺍﻷﻭﺭﺍﺩ ﻭﺍﻟﺘﻮﺟﻪ ﻓﻴﻀﻌﻒ ﺍﺳﺘﻌﺪﺍﺩﻩ ﻭﲢﻤﻠﻪ‪ ،‬ﻓﻼ‬
‫ﻳ‪‬ﻨﺰﻝ ﺍﻟﻌﻄﺎﺀ ﺇﻻ ﺑﺎﻗﺘﺼﺎﺩ‪ ،‬ﻭﻣﻦ ﺍﻟﺴﺎﻟﻜﲔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﲔ ﻣﻦ ﻳﻐﻠـﺐ ﻋﻠﻴـﻪ ﺣـﺐ‬
‫ﺍﻟﻌﺎﺭﻓﲔ ﻓﲑﺗﻔﻊ ﺍﺳﺘﻌﺪﺍﺩﻩ‪ ،‬ﻭﻳﺰﻳﺪ ﲢﻤﻠﻪ‪ ،‬ﻓﻴ‪‬ﻨﺰﻝ ﺍﻟﻌﻄﺎﺀ ﺍﻹﳍﻲ ﻣﻀﺎﻋﻒ‪ ،‬ﻓﻴﺤﻤﻠﻪ‬
‫ﺑﺮﻭﺣﻪ ﻭﻗﻠﺒﻪ‪ ،‬ﻭﻛﺬﻟﻚ ﺍﻧﻌﻜﺎﺱ ﺍﻷﻧﻮﺍﺭ ﻋﻠﻰ ﺻﻔﺤﺎﺕ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻓﺒﺤﺴﺐ ﺻﻔﺎﺀ‬
‫ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﻜﺪﻭﺭﺍﺕ ﺗﻜﻮﻥ ﻗﻮﺓ ﳌﻌﺎﻧﻪ ﻭﻗﻮﺓ ﺍﻧﻌﻜﺎﺱ ﺍﻷﻧﻮﺍﺭ ﻭﺍﻟﺼﻮﺭ ﻓﻴﻪ‪.‬‬
‫ﲟﺎﺫﺍ ﻳﻜﻮﻥ ﺍﻻﺳﺘﻌﺪﺍﺩ؟‬
‫‪ -١‬ﺭﺍﺑﻄﺔ ﺍﳊﺐ ﻟﻠﻤﺮﰊ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪.‬‬
‫‪ -٢‬ﻛﺜﺮﺓ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪ -٣‬ﺍﻟﻘﻴﺎﻡ ﰲ ﺍﻷﺳﺤﺎﺭ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﻛﺜﺮﺓ ﺍﻹﻣﺪﺍﺩ ﻓﻌﻠﻴـﻚ ﺑﻜﺜـﺮﺓ ﺍﻷﻭﺭﺍﺩ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ‬
‫ﺷﺮﻭﻕ ﺍﻷﻧﻮﺍﺭ ﻓﻌﻠﻴﻚ ﺑﺘﺼﻔﻴﺔ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﻷﻏﻴﺎﺭ‪ ،‬ﻓﺒﻘﺪﺭ ﺍ‪‬ﺎﻫﺪﺓ ﺗﻜﻮﻥ ﺍﳌﺸﺎﻫﺪﺓ‪،‬‬
‫ﻭﺑﻘﺪﺭ ﺍﻟﺼﻔﺎﺀ ﻳﻜﻮﻥ ﺍﻹﺷﺮﺍﻕ‪.‬‬

‫‪١٧٦‬‬
 ‫‪ (٧٣‬ﺍﻟﻐﺎﻓﻞ ﺇﺫﺍ ﺃﺻﺒﺢ ﻳﻨﻈﺮ ﻣﺎﺫﺍ ﻳﻔﻌﻞ‪ ،‬ﻭﺍﻟﻌﺎﻗﻞ ﻳﻨﻈﺮ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﺍ‪ ‬ﺑﻪ‪.‬‬
‫ﻣﻦ ﺃﻋﻈﻢ ﲦﺮﺍﺕ ﺍﻟﺬﻛﺮ ﺭﺅﻳﺔ ﺃﻓﻌﺎﻝ ﺍﷲ ﰲ ﺧﻠﻘﻪ‪ ،‬ﻓﺎﻟﻔﺮﻕ ﺷﺎﺳﻊ ﺑﲔ ﺍﻟﺬﺍﻛﺮ ﷲ‬
‫ﺗﻌﺎﱃ ﺍﳌﺴﺘﻤﺮ ﻧﻈﺮﻩ ﺇﱃ ﺗﺪﺑﲑ ﺍﷲ ﰲ ﻛﻮﻧﻪ ﻭﺑﲔ ﺍﻟﻐﺎﻓﻞ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﺍﳌﺴﺘﻤﺮ ﻧﻈﺮﻩ‬
‫ﺇﱃ ﺗﺪﺑﲑ ﻧﻔﺴﻪ‪ ،‬ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﺍﻟﺬﺍﻛﺮ ﻭﺍﻟﻐﺎﻓﻞ ﻛﺎﻟﻔﺮﻕ ﺑﲔ ﺍﳊ ‪‬ﻲ ﻭﺍﳌﻴﺖ‪.‬‬
‫ﲔ ﺍﻟﻐﺎﻓﻞ‪ ،‬ﺇﺫﺍ ﺃﺭﺍﺩ ﺃﻣﺮﹰﺍ ﺳﻌﻰ ﺇﻟﻴﻪ ﻭﻧﻈﺮ ﺇﱃ ﺗﺪﺑﲑﻩ ﺩﻭﻥ ﺃﻥ ﻳﻨﻈـﺮ ﺇﱃ‬ ‫ﻓﻤﺴﻜ ‪‬‬
‫ﺇﺫﻥ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﺣﺼﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﺍﻟﺬﻱ ﻳﺴ‪‬ﺮﻩ ﺍﷲ ﺭﺃﻯ ﺃﻥ ﺫﻟﻚ ﺑﺎﺟﺘﻬﺎﺩﻩ‪،‬‬
‫ﲪ ﹶﻞ ﻓﻼﻧﹰﺎ ﻭﻓﻼﻧﹰﺎ ﺍﻟﺴﺒﺐ ﰲ ﻋﺪﻡ ﺣﺼﻮﻝ ﻣﺮﺍﺩﻩ‪.‬‬ ‫ﻭﺇﺫﺍ ﺣﺼﻞ ﻣﺎ ﻳﺴﻮﺅﻩ ‪‬‬
‫ﺃﻣﺎ ﺍﻟﺬﺍﻛﺮ‪ :‬ﻓﻘﺪ ﺭﺃﻯ ﺍﷲ ﻗﺒﻞ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﻓﻼ ﻳﻘﺒﻞ ﻋﻠﻰ ﺃﻣ ﹴﺮ ﺣﱴ ﻳﺄﺫﻥ ﺍﷲ ﻟﻪ ﺑﻪ‪،‬‬
‫ﻓﺈﺫﺍ ﺣﺼﻞ ﻣﺎ ﻳﺴ ‪‬ﺮﻩ ﲪﺪ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﺣﺼﻞ ﻣﺎ ﻳﺴﻮﺅﻩ ﺭﺿﻲ ﻋﻦ ﺍﷲ‪ ،‬ﻓﺘﺼﺮﻓﻪ ﺑﺎﷲ‬
‫ﻭﻣﻦ ﺍﷲ ﻭﺇﱃ ﺍﷲ‪.‬‬
‫ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﺃﺻﺒﺤﺖ ﻭﻣﺎ ﱄ ﺳﺮﻭﺭ ﺇﻻ ﲟﻮﺍﻗﻊ ﺍﻟﻘﺪﺭ((‪.‬‬
‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ‪:‬‬
‫))ﺍﺣﺮﺹ ﺃﻥ ﺗﺼﺒﺢ ﻭﲤﺸﻲ ﻣﻔ ‪‬ﻮﺿﹰﺎ ﻣﺴﺘﺴﻠﻤﺎﹰ؛ ﻟﻌﻠﻪ ﻳﻨﻈﺮ ﺇﻟﻴﻚ ﻓﲑﲪﻚ((‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺫﻛﺮ ﺍﷲ ﺣﱴ ﻳﻔﲎ ﻣﻦ ﻗﻠﺒﻚ ﻛﻞ ﻣﻮﺟﻮﺩ ﺇﻻ ﺍﷲ‪ ،‬ﻓﺘﺮﻯ ﻛـﻞ‬
‫ﺍﻷﻓﻌﺎﻝ ﺻﺎﺩﺭﺓ ﻋﻨﻪ‪ ،‬ﻓﺘﺴﻠﹼﻢ ﻟﻪ ﻭﺗﺮﺿﻰ ﻋﻨﻪ‪.‬‬

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‫‪ (٧٤‬ﻛﻤﺎ ﻻ ﻳ‪‬ﺤﺐ‪ ‬ﺍﻟﻌﻤﻞ ﺍﳌﺸﱰﻙ ﻛﺬﻟﻚ ﻻ ﳛﺐ‪ ‬ﺍﻟﻘﻠﺐ ﺍﳌﺸﱰﻙ‪ ،‬ﺍﻟﻌﻤـﻞ ﺍﳌﺸـﱰﻙ‬

‫ﻻ ﻳﻘﺒﻠﻪ‪ ،‬ﻭﺍﻟﻘﻠﺐ ﺍﳌﺸﱰﻙ ﻻ ﻳﻘﺒِﻞ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺍﻷ�ﻮﺍﺭ ﻣﺎ ﻳﺆﺫﻥ ﳍـﺎ ﰲ ﺍﻟﻮﺻـﻮﻝِ‪ ،‬ﻭﻣﻨـﻬﺎ‬

‫ﻣﺎ ﻳﺆﺫﻥ ﳍﺎ ﰲ ﺍﻟﺪﺧﻮﻝ‪ ،‬ﻓﺮﺑ‪‬ﻤﺎ ﻭﺭﺩﺕ ﻋﻠﻴﻚ ﺍﻷ�ﻮﺍﺭ‪ ،‬ﻓﻮﺟﺪﺕ ﺍﻟﻘﻠﺐ ﳏﺸﻮ‪‬ﺍً ﺑﺼـﻮﺭ‬

‫ﺍﻵﺛﺎﺭ ﻓﺎﺭﲢﻠ ‪‬‬

‫ﺖ ﺣﻴﺚ �ﺰﻟﺖ‪ ،‬ﻓﻼ ﺗﺴﺘﺒﻄﺊ‪ ‬ﺍﻟﻨ‪‬ﻮﺍﻝ ﻭﻟﻜﻦ ﺍﺳﺘﺒﻄﺊ‪ ‬ﻣـﻦ ﻗﻠﺒـﻚ ﻭﺟـﻮﺩ‬

‫ﺍﻹﻗﺒﺎﻝ‪ ،‬ﻭﻓﺮ‪‬ﻍ ﻗﻠﺒﻚ ﻣﻦ ﺍﻷﻏﻴﺎﺭ ﳝﻸﻩ ﺑﺎﳌﻌﺎﺭﻑ ﻭﺍﻷﺳﺮﺍﺭ‪.‬‬

‫ﺍﻟﺪﻳﻦ ﺃﺳﺎﺳﻪ ﻭﻗﻴﺎﻣﻪ ﻋﻠﻰ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳋﺎﻟﺺ ﻓﻼ ﺷﺮﻙ ﺑﺎﻟﺬﻭﺍﺕ ﻭﻻ ﺑﺎﻟﺼـﻔﺎﺕ‬
‫ﻼ ﺃﺷﺮﻙ ﻓﻴﻪ ﻏﲑ ﺍﷲ‬‫ﻭﻻ ﺑﺎﻷﻓﻌﺎﻝ‪ ،‬ﻭﻣﻮﺿﻊ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﺈﺫﺍ ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﻋﻤ ﹰ‬
‫ﻛﺄﻋﻤﺎﻝ ﺍﳌﺮﺍﺋﻲ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﻘﺒﻠﻬﺎ ﻭﻻ ﻳ‪‬ﺤﺐ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻓﻌﻦ ﺷ ‪‬ﺪﺍﺩ ‪ ‬ﻗﺎﻝ‪:‬‬
‫ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪:‬‬
‫»ﺇ ﹼﻥ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪ :‬ﺃﻧﺎ ﺧﲑ ﻗﺴـﻴ ﹴﻢ ﳌﻦ ﺃﺷﺮﻙ ﰊ‪ ،‬ﻣﻦ ﺃﺷﺮﻙ ﰊ ﺷﻴﺌﹰﺎ ﻓﺈﻥ‬
‫)‪(١‬‬
‫ﺸﺪ ‪‬ﻩ ﻋﻤﻠﻪ ﻗﻠﻴﻠﻪ ﻭﻛﺜﲑﻩ ﻟﺸﺮﻳﻜﻪ ﺍﻟﺬﻱ ﺃﺷﺮﻙ ﺑﻪ‪ ،‬ﻭﺃﻧﺎ ﻋﻨﻪ ﻏﲏ«‪.‬‬
‫ﺣ‪‬‬
‫ﺤﺐ‪ ‬ﺯﻭﺟ ‪‬ﺔ ﺃﻭ ﻭﻟ ‪‬ﺪ ﺃﻭ‬
‫ﺐ ﻓﻴﻪ ﻏ ‪‬ﲑ ﺍﷲ‪ ،‬ﻛ ‪‬‬
‫ﻭﻛﺬﻟﻚ ﻻ ﳛﺐ ﺍﷲ ﻭﻻ ﻳ‪‬ﻘﺒﻞ ﻋﻠﻰ ﻗﻠ ﹴ‬
‫ﻣﺎ ﹴﻝ ﺃﻭ ﻧﻌﻤ ‪‬ﺔ‪ ..‬ﻓﻴﺒﻘﻰ ﻗﻠﺐ ﺍﳌﺸﺮﻙ ﺑﺎﶈﺒ‪‬ﺔ ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﺍﻟﺘﺠﻠـﻲ ﺍﻹﳍـﻲ ﻭﺍﻟﻌﻄـﺎﺀ‬
‫ﺍﻟﺮﻭﺣﺎﱐ‪ ،‬ﻓﻼ ﻳﺸﻌﺮ ﺑﻠﺬﹼﺓ ﺫﻛﺮ ﻭﻻ ﺃﹸﻧﺲ ﻣﻨﺎﺟﺎﺓ‪.‬‬
‫ﻭﰲ ﺍﻟﻄﺮﻳﻘﺔ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﻭﺭﺩ ﺍﻟﻴﻮﻡ ﺍﳉﻬﺮﻱ )‪ (٥٠٠٠‬ﻣﺮﺓ ﻻ ﺇﻟـﻪ ﺇﻻ ﺍﷲ‪ ،‬ﰲ‬
‫ﻛ ﹼﻞ ﻣﺮ ‪‬ﺓ ﺗﻨﻔﻲ ﺻﻔ ﹰﺔ ﻭﺗﺜﺒﺖ ﺻﻔ ﹰﺔ ﷲ ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٣٦٥‬‬

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 ‫ﻟﻘﺪ ﲡﻠﹼﻰ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﻋﺒﺎﺩﻩ ﲨﻴﻌﹰﺎ ﺩﻭﻥ ﺍﺳﺘﺜﻨﺎﺀ ﺑﺘﺠﻠﻲ ﺍﻹﳝـﺎﻥ ﺍﻟﻐﻴــﱯ‬
‫ﻑ ﺑﺮﺑ‪‬ﻪ ﻭﺑـﲔ‬ ‫ﻓﻮﺻﻠﺖ ﺃﻧﻮﺍﺭ ﺍﻹﳝﺎﻥ ﺇﱃ ﻗﻠﻮﺏ ﻛﻞ ﺍﻟﻌﺒﺎﺩ ﻓﺒﲔ ﻣ‪‬ﻈﻬ ﹴﺮ ﺇﳝﺎﻧ‪‬ﻪ ﻣ‪‬ﻌﺘﺮ ‪‬‬
‫ﻣ‪‬ﻨﻜ ﹴﺮ ﻟﻺﳝﺎﻥ ﻛﺎﻓ ﹴﺮ ﺑﺮﺑ‪‬ﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻣﻦ ﱂ ﻳﻜﺘﻔﻮﺍ ﺑﺄﻧﻮﺍﺭ ﺍﻹﳝﺎﻥ ﺑﻞ ﺃﺭﺍﺩﻭﺍ ﺍﳌﺰﻳﺪ ﻟﻠﻜﺸﻒ ﻭﺍﻟﻌﻴـﺎﻥ‪،‬‬
‫ﻓﺴﻠﻜﻮﺍ ﻃﺮﻳﻖ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺘﺒ‪‬ﺘﻞ ﻭﺍﻟﺘﺄ ‪‬ﻣﻞ ﻓﻜﺎﻓﺄ‪‬ﻢ ﺍﳊﻀﺮﺓ ﻋﻠﻰ ﺣ‪‬ﺴﻦ ﺃﺩ‪‬ﻢ ﻭﻗﺪﺍﺳﺔ‬
‫ﻣﻄﻠﺒﻬﻢ‪ ،‬ﻓﺘﺠﹼﻠﺖ ﻋﻠﻴﻬﻢ ﺑﺄﻧﻮﺍ ﹴﺭ ﺧﺮﻗﺖ ‪‬ﺣﺠ‪‬ﺐ ﻗﻠﻮ‪‬ﻢ ﻓﺄﺷﺮﻗﺖ ﺑﻨﻮﺭﻩ ﻭﺃﹺﻧﺴ‪‬ـﺖ‬
‫ﲟﻌﺮﻓﺘﻪ ﻭﺣﺎﺯﺕ ﺑﻘﺮﺑﻪ‪.‬‬
‫ﻭﳌﹼﺎ ﺭﺃﺕ ﻓﺌﺔ ﺍﳌﺆﻣﻨﲔ ﻣﺎ ﺣﺼﻞ ﻟﻠﻤ‪‬ﻘ ‪‬ﺮﺑﲔ ﻣﻦ ﺍﻟﻨﻌﻴﻢ ﻭﺍﻟﺘﻜﺮﱘ‪ ،‬ﺗﻌﺮ‪‬ﺿﺖ ﻟﻠﺤﻠﻴﻢ‬
‫ﺍﻟﻜﺮﱘ ﻟﺘﻨﺎﻝ ﻣﺎﻧﺎﻟﻮﺍ‪ ،‬ﻓﻌﺎﺩ ﻛﺜ ‪‬ﲑ ﻣﻨﻬﻢ ﺑﺎﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ ﻻ ﻟﺒﺨﻞ ﺍﻟﻜـﺮﱘ ﺣﺎﺷـﺎﻩ‬
‫ﺳﺒﺤﺎﻧﻪ ﻫﻮ ﺃﻛﺮﻡ ﺍﻷﻛﺮﻣﲔ‪ ،‬ﻭﻟﻜﻨﻪ ﲡﻠﻰ ﻋﻠﻰ ﻗﻠﻮﺏ ﺍﳌﺆﻣﻨﲔ ﻓﻮﺟـﺪﻫﺎ ﻣﻘـ ‪‬ﺮﹰﺍ‬
‫ﺕ ﻓﺎﻧﲔ‪ ،‬ﻓﻌﺎﺩ ﻋﻦ ﲡﻠﻴﻪ ﺍﻟﻘﺪﱘ‪ ،‬ﻓﺤﺰﻥ ﺍﳌﺆﻣﻨﻮﻥ‬ ‫ﻭﻣﺴﺘﻮﺩﻋﹰﺎ ﻟﻌﺒﺎ ‪‬ﺩ ﻣﺴﺎﻛﲔ ﻭﳐﻠﻮﻗﺎ ‪‬‬
‫ﺃ ﹾﻥ ﱂ ﻳﻨﺎﻟﻮﺍ ﻣﺎﻧﺎﻝ ﺍﳌﻘﺮﺑﻮﻥ‪ ،‬ﻓﺨﺎﻃﺒﻬﻢ ﻻ ﲢﺰﻧﻮﺍ ﻭﻻ ‪‬ﻨﻮﺍ ﻭﺃﻧﺘﻢ ﺍﻷﻋﻠﻮﻥ ﺇ ﹾﻥ ﻛﻨﺘﻢ‬
‫ﻣﻔﺮ‪‬ﻏﲔ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﺴﺎﻟﻚ ﺃﻥ ﻳ‪‬ﻘﺒﻞ ﺍﷲ ﻋﻠﻰ ﻗﻠﺒﻪ ﻓﻠﻴﺠﺘﻬﺪ ﻟﻴ‪‬ﺨﺮﺝ ﺍﶈﺒﻮﺑﺎﺕ ﻣﻦ‬
‫ﺍﻟﻘﻠﺐ ﺑﺎﳌﹸﺠﺎﻫﺪﺓ‪ ،‬ﻭﻳ‪‬ﻔﺮ‪‬ﻍ ﺍﻟﻘﻠﺐ ﻣﻨﻬﺎ‪ ،‬ﻓﻠﻤﺎ ﻳﻄﻬﺮ ﺍﻟﻘﻠﺐ ﻳﺘﻮ ‪‬ﺟﻪ ﺍﷲ ﻋﻠﻴﻪ ﻓﻴﻤﻸﻩ‬
‫ﺑﺄﻧﻮﺍﺭ ﻣﻌﺮﻓﺘﻪ ﻭﺃﺳﺮﺍﺭ ﲡﻠﻴﺎﺗﻪ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺣﺼ‪‬ﻦ ﻗﻠﺒﻚ ﻭﺍﺣﺬﺭ ﺃ ﹾﻥ ﺗ‪‬ﺪﺧﻞ ﺇﻟﻴﻪ ﺍﻟﻀﺮﺍﺋﺮ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻠﺖ ﺭﺣﻠﺖ‬
‫ﺍﳉﻮﺍﻫﺮ ﻭﺭﺗﻊ ﰲ ﺍﻟﻘﻠﺐ ﺍﻟﺼﻐﺎﺋﺮ‪ ،‬ﻭﺣﻴﻨﻬﺎ ﻻ ﺗﹸﻠﻢ ﺭﺑﻚ ﻭﹸﻟ ‪‬ﻢ ﻧﻔﺴ‪‬ﻚ ﺃ ﹾﻥ ﺷـﻐﻠﺖ‬
‫ﺤﺮﻣﺖ ﺧﲑﻩ‪.‬‬ ‫ﻗﻠﺒﻚ ﺑﻐﲑﻩ ﻓ ‪‬‬

‫‪١٧٩‬‬
‫‪ (٧٥‬ﺃﺑـــﺎﺡ ﻟـــﻚ ﺃﻥ‪ ‬ﺗﻨﻈـــﺮ ﻣـــﺎ ﰲ ﺍﳌﻜﻮ‪�‬ـــﺎﺕ ﻭﻣـــﺎ ﺃﺫﻥ ﻟـــﻚ ﺃﻥ‪ ‬ﺗﻘـ ـﻒ ﻣـــﻊ ﺫﻭﺍﺕ‬

‫ﺍﳌﻜﻮ‪�‬ﺎﺕ‪ ،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ‪] z | { z y x {:‬ﻳـﻮﻧﺲ‪ ،[١٠١ :‬ﻓـﺘﺢ ﻟـﻚ‬

‫ﺑﺎﺏ ﺍﻹﻓﻬﺎﻡ‪ ،‬ﻭﱂ ﻳﻘﻞ‪ :‬ﺍ�ﻈﺮﻭﺍ ﺍﻟﺴ‪‬ﻤﺎﻭﺍﺕ‪ ،‬ﻟﺌﻼ‪ ‬ﻳﺪﻟّﻚ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻷﺟﺮﺍﻡ! ﻓـﺎﻷﻛﻮﺍﻥ‬

‫ﺛﺎﺑﺘﺔٌ ﺑﺈﺛﺒﺎﺗﻪ‪ ،‬ﻭﳑﺤﻮ‪‬ﺓ‪ ‬ﺑﺄﺣﺪﻳ‪‬ﺔ ﺫﺍﺗ‪‬ﻪ‪.‬‬

‫ﻟﻘﺪ ﺧﻠﻖ ﺍﷲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻭﺃﻇﻬﺮﻩ ﳋﻠﻘﻪ ﲜﻤﺎﻟﻪ ﻭﻛﻤﺎﻟﻪ ﻭﺟﱪﻭﺗﻪ‪ ،‬ﻟﻴﻨﻈﺮﻭﺍ ﻣﻦ‬
‫ﺧﻼﻟﻪ ﺇﱃ ﻧﻮﺭ ﻣﻜﻮ‪‬ﻧﻪ ﻭﻣﺒﺪﻋﻪ‪ ،‬ﻓﻤﻦ ﻭﻗﻒ ﻣﻊ ﻇﺎﻫﺮﻩ ﻛﺎﻥ ﳏﺠﻮﺑﹰﺎ‪ ،‬ﻭﻣﻦ ﻭﻗـﻒ‬
‫ﻣﻊ ﺑﺎﻃﻨﻪ ﻛﺎﻥ ﳏﺒﻮﺑﹰﺎ‪.‬‬
‫ﻭﻟﻘﺪ ﻧﺒ‪‬ﻪ ﺍﷲ ﻋﺒﺎﺩﻩ ﲞﻄﺎﺑﻪ ﻓﻘﺎﻝ‪ :‬ﺍﻧﻈﺮﻭﺍ ﻣﺎ ﰲ ﻫﺬﺍ ﺍﻟﺼﻨﻊ ﻣﻦ ﺇﺑﺪﺍﻉ‪ ،‬ﻟﺘﻌﺮﻓﻮﺍ‬
‫ﻣﺒﺪﻋﻪ‪ ،‬ﻭﱂ ﻳﻘﻞ ﳍﻢ‪ :‬ﺍﻧﻈﺮﻭﺍ ﺇﻟﻴﻪ‪ ،‬ﻓﻴ‪‬ﺤﺠﺒﻮﻥ ﺑﻪ ﻋﻦ ﻣﻜﻮ‪‬ﻧﻪ!!‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺟﻌﻞ ﻧﻈﺮﻙ ﰲ ﺍﻟﻜﻮﻥ ﺇﱃ ﺍﳌﻜﻮ‪‬ﻥ‪ ،‬ﻭﻻ ﺗﻨﺨﺪﻉ ﲜﻤﺎﻟﻪ ﻭﻛﻤﺎﻟﻪ‪،‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻧﻪ ﻟﻮﻻ ﲡﻠﻲ ﺍﷲ ﻋﻠﻴﻪ ﲜﻤﺎﻟﻪ ﻟﻘ‪‬ﺒﺢ ﻣﻨﻈﺮﻩ ﻭﺳﺎﺀﺕ ﺻﻮﺭﺗﻪ‪.‬‬
‫ﺕ ﺗﻄﺎﻭﻝ ﻋﻠﻴﻬﺎ ﺍﻟﻌﻤﺮ ﻻ ﺗﻈﻦ ﺃ‪‬ﺎ ﻗﺎﺋﻤـﺔ‬ ‫ﻭﻣﺎ ﻳﻈﻬﺮ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻣﻦ ﻣﻜ ‪‬ﻮﻧﺎ ‪‬‬
‫ﻭﺛﺎﺑﺘﺔ ﺑﺬﺍ‪‬ﺎ‪ ،‬ﻣﺎ ﺛﺒﻮ‪‬ﺎ ﺇﻻ ﺃﻣ ‪‬ﺮ ﻋﺮﺿﻲ‪ ،‬ﻓﻤﻦ ﺧ‪‬ﺪﻉ ‪‬ﺎ ﻭﺃﺛﺒﺘﻬﺎ ﻟﻨﻔﺴﻬﺎ ﺩ ﹼﻝ ﻋﻠـﻰ‬
‫ﺟﻬﻠﻪ ﻭﺣﺠﺎﺑﻪ ﻋﻦ ﺷﻬﻮﺩ ﻣﻮﺟﺪﻫﺎ‪ ،‬ﻭﻣﻦ ﺃﺛﺒﺘﻬﺎ ﷲ ﻭﻋﺮﻑ ﻗﺪﺭﺗﻪ ﻋﻠﻰ ﳏﻮﻫـﺎ‬
‫ﺑﺘﻔ ‪‬ﺮﺩﻩ ﲟﻠﻜﻪ ﻭﺳﻠﻄﺎﻧﻪ ﻓﻘﺪ ﻋﺮﻑ ﺍﷲ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﻳﻐﺮ‪‬ﻧﻚ ﲢﺮﻙ ﺍﻷﺷﻴﺎﺀ ﻭﺛﺒﻮ‪‬ﺎ ﻭﺗﻘﻠﺒﻬﺎ ﻭﲢﻮﳍﺎ‪ ،‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻜﻞ‬
‫ﺧﺎﺿﻊ ﻟﺴﻠﻄﺎﻧﻪ ﻭﻳﺘﺤﺮﻙ ﺑﻘﺪﺭﺗﻪ‪ ،‬ﻓﺎﻧﻈﺮ ﺇﻟﻴﻪ ﻭﺣﺪﻩ‪.‬‬
‫‪١٨٠‬‬
‫‪ (٧٦‬ﻋﻠ‪‬ﻢﹶ ﻣﻨﻚ ﺃ�ـﻚ ﻻ ﺗﺼـﱪ ﻋﻨـﻪ ﻓﺄﺷـﻬﺪﻙ ﻣـﺎ ﺑـﺮﺯ ﻣﻨـﻪ‪ ،‬ﺃﻣـﺮﻙ ﰲ ﻫـﺬﻩ ﺍﻟـﺪ‪‬ﺍﺭ‬

‫ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻣﻜﻮ‪�‬ﺎﺗﻪ ﻭﺳﻴﻜﺸﻒ ﻟﻚ ﰲ ﺗﻠﻚ ﺍﻟﺪ‪‬ﺍﺭ ﻋـﻦ ﻛﻤـﺎﻝ ﺫﺍﺗـﻪ‪ ،‬ﻭﻟـﻮﻻ ﻇﻬـﻮﺭﻩ ﰲ‬

‫ﺍﳌﻜﻮ‪�‬ﺎﺕ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻬﺎ ﻭﺟﻮﺩ ﺇﺑﺼﺎﺭٍ‪ ،‬ﻓﻠﻮ ﻇﻬﺮﺕ ﺻﻔﺎﺗﻪ ﻻﺿﻤﺤﻠّﺖ ﻣﻜﻮ‪�‬ﺎﺗﻪ‪.‬‬
‫‪‬ﻛﺎﻧﺖ ﺭﻭﺣﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﰲ ﻋﺎﱂ ﺍﳌﻠﻜﻮﺕ ﺗﺸﻬﺪ ﻭﺗﺄﻧﺲ ﺳﻴ‪‬ﺪﻫﺎ ﻭﺧﺎﻟﻘﻬﺎ‪،‬‬
‫ﻭﳌﹼﺎ ﻭﺿﻌﻬﺎ ﰲ ﻗﻔﺺ ﺍﳉﺴﺪ ﻭﺃﺳﺮﻫﺎ ﰲ ﺳﺠﻦ ﺍﻟﺪﻧﻴﺎ ﺍﺷﺘﺎﻗﺖ ﻭﻧﺎﺩﺕ ﻣﻦ ﺑﻌﻴﺪ‪:‬‬
‫ﺃﻳﻦ ﺃﻧﺖ ﻳﺎ ﺳﻴ‪‬ﺪﻱ‪....‬؟ ﻭﻛﺎﺩ ﺍﻟﺸﻮﻕ ﺃﻥ ﻳﺬﲝﻬﺎ‪ ...‬ﺇﱃ ﺃﻥ ﺃ ‪‬ﺫﻥ ﳍﺎ ﺷﻔﻘ ﹰﺔ ﻋﻠﻴﻬﺎ‬
‫ﺃﻥ ﺗﻠﺘﻘﻲ ﻓﻴﻪ ﻭﺗﺄﻧﺲ ﺑﻪ ﰲ ﺭﻳﺎﺽ ﺃﺣﺒﺎﺑﻪ ﻭﻧﻌﻴﻢ ﻋﺒﺎﺩﺗﻪ ﻭﺍﻟﺘﺄﻣ‪‬ﻞ ﰲ ﲨﻴﻞ ﺧﻠﻘﻪ‪...‬‬
‫ﻭﻟﻮﻻ ﺫﻟﻚ ﺍﻹﺫﻥ ﻟﺬﺍﺑﺖ ﰒ ﺍﺣﺘﺮﻗﺖ ﺑﻌﹼﻠﺔ ﻓﺮﺍﻗﻪ‪ ،‬ﻗﺎﻝ ﺃﺑﻮ ﻣﺪﻳﻦ ﻗﺪﺱ ﺳﺮﻩ‪ :‬‬
‫ﻅ ﻭﰲ ﺍﻟﻨﻮﻡ ﺇ ﹾﻥ ﳕﻨـﺎ‬ ‫ﺇﺫﺍ ﳓﻦ ﺃﻳﻘﺎ ﹲ‬ ‫ﻓﻠﻮﻻ ﻣﻌـﺎﻧﻴﻜﻢ ﺗﺮﺍﻫـﺎ ﻗﻠﻮﺑﻨـﺎ‬
‫ﻭﻟﻜﻦ ﰲ ﺍﳌﻌﲎ ﻣﻌـﺎﻧﻴﻜﻢ ﻣﻌﻨـﺎ‬ ‫ﳌﺘﻨﺎ ﺃﺳ ‪‬ﻰ ﻣﻦ ﺑﻌـﺪﻛﻢ ﻭﺻـﺒﺎﺑ ﹰﺔ‬
‫ﻭﺃﺫﻥ ﳍﺎ ﺃﻥ ﺗﺘﻌﺮﻑ ﻋﻠﻰ ﺻﻔﺎﺗﻪ ﺍﳌﺘﺠﻠﻴﺔ ﻋﻠﻰ ﺧﻠﻘﻪ ﻭﺗﻨﻜﺸﻒ ﳍﺎ ﺃﻧﻮﺍﺭﻫـﺎ‪،‬‬
‫ﻭﲰ‪‬ﻴﺖ ﺗﻠﻚ ﻣﻌﺮﻓﺔ ﻟﺘﻨﻔﹼﺲ ﺣﺮﺍﺭ‪‬ﺎ‪ ،‬ﻓﺎﳌﻌﺮﻓﺔ ﺗﱪ‪‬ﺩ ﺣﺮﺍﺭﺓ ﺍﻟﺮﻭﺡ ﺍﻟﻌﺎﺷﻘﺔ‪ ،‬ﻭﻟﻜـﻦ‬
‫ﳌﺎ ﺗﺮﺣﻞ ﺍﻟﺮﻭﺡ ﺇﱃ ﺍﻵﺧﺮﺓ ﻭﲣﺮﺝ ﻣﻦ ﺃﺳﺮ ﺟﺴﺪﻫﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺳﺘﻨﻜﺸﻒ ﳍﺎ ﺍﻟﺬﺍﺕ‬
‫ﺍﳌﻘﺪﺳﺔ ﺑﻌﺪ ‪‬ﻴﻴﺌﻬﺎ ﻟﺘﺴﺘﻐﺮﻕ ﰲ ﻧﻌﻴﻢ ﺍﳌﺸﺎﻫﺪﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪_ ^ ] \ [ Z Y X W V U T S R Q‬‬
‫` ‪] z a‬ﺍﻟﻔﺠﺮ‪.[٣٠ – ٢٧ :‬‬

‫ﻓﻤﻦ ‪‬ﺭﺯﻕ ﺍﳌﻌﺮﻓﺔ ﰲ ﺍﻟﺪﻧﻴﺎ ﺭ‪‬ﺯﻕ ﺍﻟﺸﻬﻮﺩ ﰲ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﻣﻦ ﺣ‪‬ﺮﻡ ﺍﳌﻌﺮﻓﺔ ﰲ‬
‫ﺖ ﳐﺼﻮﺹ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬ ‫ﺍﻟﺪﻧﻴﺎ ﻓﻠﻴﺲ ﻟﻪ ﰲ ﺍﻵﺧﺮﺓ ﺇ ﹼﻻ ﺷﻬﻮ ‪‬ﺩ ﰲ ﻭﻗ ‪‬‬
‫{ ‪] z P O N M L K J I‬ﺍﻟﻘﻴﺎﻣﺔ‪.[٢٣ – ٢٢ :‬‬

‫‪١٨١‬‬
‫ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﺷﻲﺀ ﻣﻌﻪ‪ ،‬ﻭﳌﺎ ﺃﺭﺍﺩﺕ ﺍﻟﺬﺍﺕ ﺍﻹﳍﻴﺔ ﺇﻇﻬﺎﺭ ﺣﺴﻨﻬﺎ ﻭﲨﺎﳍﺎ‬
‫ﻭﺍﻗﺘﻀﺖ ﺍﻟﺼﻔﺎﺕ ﻇﻬﻮﺭ ﺁﺛﺎﺭﻫﺎ ﺧﻠﻖ ﺍﷲ ﺍﻟﻜﻮﻥ ﻭﺃﻇﻬﺮ ﻋﻠﻴﻪ ﲡﻠﻴﺎﺕ ﺃﲰﺎﺋـﻪ‪...‬‬
‫ﻓﻈﻬﺮﺕ ﰲ ﺍﻟﻜﻮﻥ ﲨﺎ ﹰﻻ ﻭﻛﻤﺎ ﹰﻻ ﻭﺟﱪﻭﺗﹰﺎ‪ ،‬ﻭﺟﻌﻞ ﻫﺬﻩ ﺍﳌﻜﻮ‪‬ﻧـﺎﺕ ﺣﺠـﺎﺏ‬
‫ﺻﻔﺎﺗﻪ‪ ،‬ﻭﻟﻮ ﻇﻬﺮﺕ ﺻﻔﺎﺗﻪ ﺩﻭﻥ ﻫﺬﺍ ﺍﳊﺠﺎﺏ ﻻﺿﻤﺤﻞ ﺍﻟﻜﻮﻥ ﻭﱂ ﻳ‪ ‬ﺮ ﻟﻪ ﺃﺛﺮ‪.‬‬
‫ﺕ‬
‫ﻋﻦ ﺃﰊ ﻣﻮﺳﻰ ﺍﻷﺷﻌﺮﻱ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻡ ﻓﻴﻨﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺧﻄﻴﺒﹰﺎ ﲞﻤﺲ ﻛﻠﻤﺎ ‪‬‬
‫ﻓﻘﺎﻝ‪:‬‬
‫»ﺇ ﹼﻥ ﺍﷲ ﻻ ﻳﻨﺎﻡ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃ ﹾﻥ ﻳﻨﺎﻡ‪ ،‬ﳜﻔﺾ ﺍﻟﻘﺴﻂ ﻭﻳﺮﻓﻌﻪ‪ ،‬ﺣﺠﺎﺑﻪ ﺍﻟﻨﻮﺭ‬
‫ﻟﻮ ﻛﺸﻔﻬﺎ ﻷﺣﺮﻗﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬﻪ ﻛﻞ ﺷﻲﺀ ﺃﺩﺭﻛﻪ ﺑﺼﺮﻩ ﻣﻦ ﺧﻠﻘﻪ« ﰒ ﻗﺮﺃ‬
‫ﺃﺑﻮ ﻋﺒﻴﺪﺓ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫)‪(١‬‬
‫{‪]zsrqponm lkjih‬ﺍﻟﻨﻤﻞ‪.[٨ :‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺮﺹ ﻋﻠﻰ ﻣﻌﺮﻓﺔ ﺍﷲ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺒﻞ ﻓﻮﺍ‪‬ﺎ ﻟﺘﺘﻨﻌ‪‬ﻢ ﰲ ﺍﻟﺸ‪‬ـﻬﻮﺩ‬
‫ﻋﻨﺪ ﺣﺼﻮﻝ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻧﻈﺮ ﺁﺛﺎﺭ ﺍﷲ ﻓﺎﻏﺘﻨﻤﻬﺎ‪ ،‬ﻭﺩﺍ ﹺﻭ ﻗﻠﺒﻚ ﺍﻟﻌﻠﻴﻞ ‪‬ﺎ ﺭﻳﺜﻤﺎ ﺗ‪‬ﺮﻭﻯ‬
‫ﰲ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﻣﻦ ﺃﹸﻧﺲ ﺷﻬﻮﺩﻩ‪ ،‬ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﺻﻞ ﻛﻞ ﲨﺎﻝ‪ ،‬ﻣﺎ ﰲ ﻫـﺬﺍ‬
‫ﺍﻟﻜﻮﻥ ﻣﻦ ﲨﺎﻝ ﻫﻮ ﻣﻦ ﲨﺎﻟﻪ‪ ،‬ﻭﻟﻮ ﻇﻬﺮ ﲨﺎﻟﻪ ﺩﻭﻥ ﺍﻧﻌﻜـﺎﺱ ﻷﺣـﺮﻕ ﻛـﻞ‬
‫ﻣﻮﺟﻮﺩ‪.‬‬

‫*********‬
‫)‪ (١‬ﺭﻭﺍﻩ ﺃﺑﻮ ﻳﻌﻠﻰ ﰲ ﻣﺴﻨﺪﻩ )‪.(٧٢٦٢‬‬
‫‪١٨٢‬‬
‫‪ (٧٧‬ﻛﺎﻥ ﺍ‪ ‬ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ‪ ،‬ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ ﻋﻠﻴﻪ ﻛﺎﻥ‪ ،‬ﺷﺘّﺎﻥ ﺑﲔ ﻣﻦ ﻳﺴﺘﺪﻝّ‬

‫ﺑﻪ ﻭﺑﲔ ﻣﻦ ﻳﺴﺘﺪﻝّ ﻋﻠﻴﻪ‪ ،‬ﺍﳌﺴﺘَﺪﻝّ ﺑﻪ‪ :‬ﻋﺮﻑ ﺍﳊـﻖ‪ ‬ﻷﻫﻠـﻪ ﻭﺃﺛﺒـﺖ ﺍﻷﻣـﺮ ﻣـﻦ ﻭﺟـﻮﺩ‬

‫ﺃﺻﻠﻪ‪ ،‬ﻭﺍﻻﺳـﺘﺪﻻﻝ ﻋﻠﻴـﻪ ﻣـﻦ ﻋـﺪﻡ ﺍﻟﻮﺻـﻮﻝ ﺇﻟﻴـﻪ‪ ،‬ﻭﺇﻻّ ﻓﻤﺘـﻰ ﻏـﺎﺏ ﺣﺘـﻰ ﻳﺴـﺘَﺪﻝّ‬

‫ﻋﻠﻴﻪ؟ ﻭﻣﺘﻰ ﺑﻌﺪ ﺣﺘﻰ ﺗﻜﻮﻥ ﺍﻵﺛﺎﺭ ﻫﻲ ﺍﻟّﱵ ﺗﻮﺻﻞ ﺇﻟﻴﻪ؟‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪] z ] \ [ Z Y X W V U T S R Q‬ﻕ‪.[٣٧ :‬‬
‫ﻋﲔ ﺍﻟﺘﻨ‪‬ﺰﻳﻪ ﺃ ﹾﻥ ﺗﺸﻬﺪ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻛﺎﻥ ﻗﺒﻞ ﺧﻠﻖ ﺍﻟﻜﻮﻥ ﻭﺍﺣﺘﺠﺐ ﻋﻨﻪ ﺑﻜﺜﺎﻓﺔ‬
‫ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﺍﷲ ﺍﻵﻥ ﻛﻤﺎ ﻛﺎﻥ ﻗﺒﻞ ﺧﻠﻖ ﺍﻟﻜﻮﻥ‪ ،‬ﻓﺎﻟﺘﻐ‪‬ﻴﺮ ﻋﻠﻴﻪ ﳏﺎﻝ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﳏﻲ ﺍﻟﺪﻳﻦ ﺑﻦ ﻋﺮﰊ ﻗﹸﺪﺱ ﺳﺮﻩ‪:‬‬
‫))ﻣﻦ ﺷﻬﺪ ﺍﳋﻠﻖ ﻻ ﻓﻌﻞ ﳍﻢ ﻓﻘﺪ ﻓﺎﺯ‪ ،‬ﻭﻣﻦ ﺷﻬﺪﻫﻢ ﻻ ﺣﻴﺎﺓ ﳍﻢ ﻓﻘﺪ ﺟـﺎﺯ‪،‬‬
‫ﻭﻣﻦ ﺷﻬﺪﻫﻢ ﻋﲔ ﺍﻟﻌﺪﻡ ﻓﻘﺪ ﻭﺻﻞ((‪.‬‬
‫ﻛﺎﻥ ﺍﷲ ﻭﱂ ﻳﻜﻦ ﺷﻲﺀ ﻣﻌﻪ‪ ،‬ﺧﻠﻖ ﺍﳋﻠﻖ ﻭﺍﺣﺘﺠﺐ ﻋﻨﻬﻢ ﲜﱪﻭﺗﻪ ﻭﻗﻬﺮ‪‬ﻳﺘـﻪ‬
‫ﻭﻋﺰﺗﻪ‪ ،‬ﻭﺃﻇﻬﺮ ﻋﻠﻰ ﺧﻠﻘﻪ ﺃﻧﻮﺍﺭ ﻗﺪﺭﺗﻪ ﻭﺃﺳﺮﺍﺭ ﲨﺎﻟﻪ‪ ،‬ﻓﻤـﻦ ﺍﳋﻠـﻖ ﻣـﻦ ﺃﺭﺍﺩ‬
‫ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ ﻓﺒﺤﺚ ﻋﻨﻪ ﻓﻮﺟﺪﻩ ﻭﺭﺍﺀ ﺧﻠﻘﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻧﻈﺮ ﰲ ﺳﺮ‪‬ﻩ ﻓﺮﺃﻯ ﻧـﻮﺭ‬
‫ﺭﺑﻪ ﻓﻌﺮﻓﻪ ﺑﻪ ﺩﻭﻥ ﺧﻠﻘﻪ ﻓﻜﺎﻥ ﻫﻮ ﻣﻦ ﻋﺮﻑ ﻃﺮﻳﻖ ﺍﻟﻮﺻﻮﻝ ﺩﻭﻥ ﻏـﲑﻩ ﻣـﻦ‬
‫ﺍﻟﺴﺎﻟﻜﲔ‪ ...‬ﻓﺸﺘﺎﻥ ﺑﲔ ﻣﻦ ﺍﺳﺘﺪﻝ ﺑﻪ ﻋﻠﻰ ﻇﻬﻮﺭ ﺃﺛﺮﻩ ﻭﺑﲔ ﻣﻦ ﺍﺳﺘﺪﻝ ﻋﻠﻴـﻪ‬
‫ﺴﻢ ﺍﻷﺭﺯﺍﻕ!‬ ‫ﺑﻈﻬﻮﺭ ﺃﺛﺮﻩ ﻋﻠﻰ ﻭﺟﻮﺩﻩ‪ ،‬ﻓﺴﺒﺤﺎﻥ ﻭﺍﻫﺐ ﺍﳌﻨﻦ ﻣﻘ ‪‬‬

‫‪١٨٣‬‬
 ‫‪ ‬ﻗﺎﻝ ﺗﻌﺎﱃ‪] zkj i h g f { :‬ﺍﻟﻄﻼﻕ‪ [٧ :‬ﺍﻟﻮﺍﺻ‪‬ﻠﻮﻥﹶ ﺇِﻟَﻴﻪ‪.‬‬

‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ‪] z s r q p o n m l { :‬ﺍﻟﻄﻼﻕ‪ [٧ :‬ﺍﻟﺴ‪‬ـﺎﺋ‪‬ﺮﻭﻥﹶ‬

‫ﺇِﻟﻴﻪ‪.‬‬
‫ﺃﺭﺑﺎﺏ ﺍﻟﺴﻠﻮﻙ‪ :‬ﺇﻣﺎ ﻭﺍﺻ ﹲﻞ ﻭﺇﻣﺎ ﺳﺎﺋ ‪‬ﺮ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻮﺍﺻﻠﻮﻥ‪:‬‬
‫ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﺍﻣﺘﻸﺕ ﺑﻌﻄﺎﺋ ‪‬ﻪ ﺃﺭﻭﺍﺣﻬﻢ ﻭﺍﺗﺴﻌﺖ ﻟﻌﻠﻤﻪ ﺩﺍﺋﺮﺓ ﺃﺭﺯﺍﻗﻬﻢ‪ ،‬ﻭﻓﹸﺘﺤـﺖ‬
‫ﺑﻪ ﻟﻠﻔﻬﻮﻡ ﻋﻘﻮﳍﻢ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻨﻔﻘﻮﺍ ﳑﺎ ﺁﺗﺎﻫﻢ ﺍﷲ ﻋﻠﻰ ﻋﺒﺎﺩ ﺍﷲ ﻣـﻦ‬
‫ﺇﺧﻮﺍ‪‬ﻢ ﻭﻏﲑﻫﻢ‪ ،‬ﻓﻴﺎ ﺳﻌﺪ ﻣﻦ ﺃﺩﺭﻛﺘﻪ ﻧﻈﺮﺍ‪‬ﻢ ﻭﺗﻮﺟﻬﺎ‪‬ﻢ‪ ،‬ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻳﺆﺫﻥ ﳍﻢ‬
‫ﺑﺎﻟﺮﺍﺑﻄﺔ ﻻﻗﺘﺪﺍﺭﻫﻢ ﻋﻠﻰ ﻣﻞﺀ ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺴﺎﺋﺮﻭﻥ‪:‬‬
‫ﻓﻬﻢ ﺍﻟﺬﻳﻦ ﻻ ﻳﺰﺍﻟﻮﻥ ﻳﻨﺸﻐﻠﻮﻥ ﲜﻬﺎﺩ ﺃﻧﻔﺴﻬﻢ ﻭﺗﺼﻔﻴﺔ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻓﺄﺭﺯﺍﻗﻬﻢ ﻟﺬﻟﻚ‬
‫ﳏﺪﻭﺩﺓ ﻭﺃﻧﻔﺎﺳﻬﻢ ﻣﻊ ﺍﻟﺮﲪﻦ ﻣﻌﺪﻭﺩﺓ‪ ،‬ﻓﻬﺆﻻﺀ ﻻ ﻗـﺪﺭﺓ ﳍـﻢ ﻋﻠـﻰ ﺍﻟﻌﻄـﺎﺀ‬
‫ﻛﺎﻟﻮﺍﺻﻠﲔ ﻭﻻ ﻋﻠﻰ ﺍﻟﺘﺴﻠﻴﻚ ﻛﺎﻟﻌﺎﺭﻓﲔ‪ ،‬ﻭﻫﺆﻻﺀ ﻻ ﻳﺆﺫﻥ ﳍﻢ ﺑﺎﻟﺮﺍﺑﻄﺔ ﻟﻀﻌﻒ‬
‫ﻗﻠﻮ‪‬ﻢ ﻋﻦ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻟﻜﻦ ﻋﻄﺎﺀ ﺍﷲ ﳍﻢ ﺑﺮﻛﺔ ﻓﻼ ﺑﺪ ﳍﻢ ﺃﻥ ﻳﻨﻔﻘﻮﺍ ﻭﻟﻮ ﻛﻠﻤﺔ ﺇﱃ‬
‫ﺃﻥ ﳚﺪ‪‬ﻭﺍ ﺍﻟﺴﲑ ﻓﻴﺼﻠﻮﺍ ﻓﻴﻨﻔﻘﻮﺍ ﻣﻦ ﺍﻟﺴﻌﺔ‪.‬‬
‫ﺟﻮﺍﻟﺐ ﺍﻷﺫﻭﺍﻕ ﻟﻠﺴﺎﺋﺮﻳﻦ ﰲ ﺍﻟﺒﺪﺍﻳﺎﺕ‪:‬‬
‫‪ -١‬ﺗﺮﻙ ﺍﻟﺪﺭﺍﺳﺎﺕ ﻭﺍﻟﻔﻠﺴﻔﺎﺕ‪.‬‬
‫‪ -٢‬ﺗﺮﻙ ﺍﻟﺘﺠﺎﺭﺍﺕ‪.‬‬
‫‪ -٣‬ﺗﺮﻙ ﺍﻟﺸﻬﻮﺍﺕ‪.‬‬

‫‪١٨٤‬‬
 ‫ﺟﻮﺍﻟﺐ ﺍﳌﻌﺮﻓﺔ ﻟﻠﺴﺎﺋﺮﻳﻦ‪:‬‬
‫‪ -١‬ﺍﻟﺮﺟﻮﻉ ﺇﻟﻴﻪ ﻗﺒﻞ ﺍﳋﻮﺽ ﰲ ﺷﻲﺀ‪.‬‬
‫‪ -٢‬ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻴﻪ ﰲ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫‪ -٣‬ﺍﻟﻐﻴﺒﺔ ﻓﻴﻪ ﻋﻦ ﻛﻞ ﺷﻲﺀ‪.‬‬
‫‪ -٤‬ﺍﻻﺳﺘﺪﻻﻝ ﺑﻪ ﰲ ﻛﻞ ﺷﻲﺀ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﰲ ﻛﻞ ﺃﺣﻮﺍﻟﻚ ﺃﻧﻔﻖ ﳑﺎ ﺃﻋﻄﺎﻙ ﺍﷲ ﻣﻦ ﺍﳍﺪﺍﻳﺔ ﻭﻻ ﺗﺒﺨـﻞ ﻭﺇ ﹾﻥ‬
‫ﹸﻗﺪ‪‬ﺭ ﻋﻠﻴﻚ‪.‬‬

‫*********‬

‫‪١٨٥‬‬
‫‪ (٧٩‬ﳌّﺎ ﻋﹶﻠ‪‬ﻢﹶ ﺍﳊﻖ‪ ‬ﻣﻨﻚ ﻭﺟﻮﺩ ﺍﳌﻠﻞ ﻟﻮ‪‬ﻥ ﻟﻚ ﺍﻟﻄّﺎﻋﺎﺕ‪ ،‬ﻭﻋﹶﻠ‪‬ﻢﹶ ﻣﺎ ﻓﻴﻚ ﻣ‪‬ﻦ ﻭﺟﻮﺩ‬

‫ﺍﻟﺸ‪ ‬ـﺮﻩ ﻓﺤﺠﺮﻫــﺎ ﻋﻠﻴــﻚ ﰲ ﺑﻌــﺾ ﺍﻷﻭﻗــﺎﺕ؛ ﻟﻴﻜــﻮﻥ ﳘ‪‬ــﻚ ﺇﻗﺎﻣــﺔ ﺍﻟﺼ‪‬ــﻼﺓ ﻻ ﻭﺟــﻮﺩ‬

‫ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻤﺎ ﻛﻞّ ﻣﺼﹶﻞﱟ ﻣﻘﻴﻢ‪ ،‬ﻓﺎﻟﺼ‪‬ـﻼﺓ ﻃﻬـﺮﺓ‪ ‬ﻟﻠﻘﻠـﻮﺏ ﻣ‪‬ـﻦ ﺃﺩ�ـﺎﺱِ ﺍﻟـﺬّ�ﻮﺏ ﻭﺍﺳـﺘﻔﺘﺎﺡ‪‬‬

‫ﻟﺒﺎﺏ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﺍﻟﺼ‪‬ﻼﺓ ﳏﻞّ ﺍﳌﻨﺎﺟـﺎﺓ ﻭﻣﻌـﺪﻥ ﺍﳌﺼـﺎﻓﺎﺓ‪ ،‬ﺗﺘﺴـﻊ ﻓﻴﻬـﺎ ﻣﻴـﺎﺩﻳﻦ ﺍﻷﺳـﺮﺍﺭ‬

‫ﻭﺗﺸــﺮﻕُ ﻓﻴﻬــﺎ ﺷــﻮﺍﺭﻕ ﺍﻷ�ــﻮﺍﺭ‪ ،‬ﻋﹶﻠ‪‬ـﻢﹶ ﺍﺣﺘﻴﺎﺟــﻚ ﺇﱃ ﻓﻀــﻠﻪ ﻓﻜﺜــــ‪‬ﺮ ﺃﻣـﺪﺍﺩﻫﺎ ﻭﻋﻠــﻢ‬

‫ﻭﺟﻮﺩ ﺍﻟﻀﻌﻒ ﻣﻨﻚ ﻓﻘﻠﻞ ﺃﻋﺪﺍﺩﻫﺎ‪.‬‬

‫ﺇ ﹼﻥ ﺍﳌﺮﰊ ﺍﻷﻭﻝ ﻟﻜﻞ ﺳﺎﻟﻚ ﻫﻮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﱪﲪﺘﻪ ﻳﻘﻮﺩ ﻗﻠـﻮﺏ ﺍﻟﺴـﺎﻟﻜﲔ‬
‫ﺍﻟﺼﺎﺩﻗﲔ ﺇﱃ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻛﺎﻥ ﻣﻦ ﺩﻋﺎﺀ ﺍﻟﻨﱯ ‪:‬‬
‫)‪(١‬‬
‫ﺕ ﻧﻔﺴﻲ ﺗﻘﻮﺍﻫﺎ ﻭﺯﻛﹼﻬﺎ ﺃﻧﺖ ﺧﲑ ﻣﻦ ﺯﻛﹼﺎﻫﺎ«‬
‫»ﺍﻟﻠﻬﻢ ﺁ ‪‬‬
‫ﻓﻤﻦ ﺗﺮﺑﻴﺔ ﺍﷲ ﻟﻌﺒﺪﻩ ﺃﻥ ﻧﻮ‪‬ﻉ ﻟﻪ ﺍﻟﻄﺎﻋﺎﺕ ﺑﲔ ﺻﻼﺓ ﻭﺻﻴﺎﻡ ﻭﺻـﺪﻗﺔ ﻭﺫﻛـﺮ‬
‫ﻭﺣﺞ ﻭﻗﻴﺎﻡ‪ ...‬ﻷﻥ ﺍﻹﻧﺴﺎﻥ ﺑﻄﺒﻌﻪ ﻣﻠﻮﻝ‪ ،‬ﻓﻠﻮ ﻛﺎﻧﺖ ﺍﻟﻌﺒﺎﺩﺓ ﺻﻨﻔﹰﺎ ﻭﺍﺣﺪﹰﺍ ﳌﻠﱠﻬـﺎ‬
‫ﻭﺗﺮﻛﻬﺎ‪ ،‬ﻭﻛﺬﻟﻚ ﻓﺮ‪‬ﻍ ﺃﻭﻗﺎﺗﹰﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻛﻲ ﺗﺸﺘﺎﻕ ﺭﻭﺡ ﺍﳌﺮﻳﺪ ﻟﻠﻘﺎﺀ ﺍﷲ ﻓﻴﻬﺎ‪،‬‬
‫ﻓﻠﻤﺎ ﲢﺼﻞ ﺍﻟﻌﺒﺎﺩﺓ ﳛﺼﻞ ﺍﻟﻠﻘﺎﺀ‪ ،‬ﻓﻌﻦ ﺣﺒﻴﺐ ﺑﻦ ﻣﺴﻤﻠﺔ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺍﻟﻨﱯ ‪:‬‬
‫)‪(٢‬‬
‫»ﺯ‪‬ﺭ ‪‬ﻏ‪‬ﺒﹰﺎ ﺗ‪‬ﺰﺩﺩ ﺣ‪‬ﺒﹰﺎ«‬
‫‪‬ﻏ‪‬ﺒﹰﺎ‪ :‬ﻣ ‪‬ﺮ ﹰﺓ ﺗﻠﻮ ﻣ ‪‬ﺮ ‪‬ﺓ ﺑﻴﻨﻬﻤﺎ ﻓﻮﺍﺻﻞ ﺯﻣﻨﻴﺔ ﻟﻴﺴﺖ ﻗﺼﲑﺓ‪.‬‬
‫ﻷﻥ ﺍﻟﻐﺎﻳﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺓ ﻟﻘﺎﺀ ﺍﳌﻌﺒﻮﺩ ﻻ ﺍﻟﻌﺒﺎﺩﺓ ﺫﺍ‪‬ﺎ‪ ،‬ﻣﺜﺎﻝ ﺫﻟﻚ ﺍﻟﺼﻼﺓ‪:‬‬

‫)‪ (١‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٧٠٨١‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﳊﺎﻛﻢ ﰲ ﺍﳌﺴﺘﺪﺭﻙ ﻋﻠﻰ ﺍﻟﺼﺤﻴﺤﲔ )‪.(٥٤٧٧‬‬
‫‪١٨٦‬‬
 ‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﺍﻟﺼ‪‬ﻼﺓ ﻋﻤﺎﺩ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻣﻦ ﺃﻗﺎﻣﻬﺎ ﺃﻗﺎﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﻫﺪﻣﻬﺎ ﻫﺪﻡ ﺍﻟﺪﻳﻦ«‬
‫ﺇﳕﺎ ﻛﺎﻧﺖ ﺍﻟﺼﻼﺓ ﻋﻤﺎﺩ ﺍﻟﺪﻳﻦ ﻷ ﹼﻥ ﻓﻴﻬﺎ ﻣﻘﺎﻡ ﺍﻟﺬﻛﺮ ﻭﺍﳊﻀﻮﺭ ﻣﻊ ﺍﷲ‪ ،‬ﻭﻣﻘﺎﻡ‬
‫ﺍﻟﻔﻜﺮ ﻭﺍﻟﺘﻌﻠﻢ ﻣﻦ ﺍﷲ‪ ،‬ﻭﻣﻘﺎﻡ ﺍﻻﻧﺘﻬﺎﺀ ﻋﻦ ﺭﺫﺍﺋﻞ ﺍﻷﺧﻼﻕ ﻭﻣﺴﺎﻭﺉ ﺍﻟﺼﻔﺎﺕ‪.‬‬
‫ﻭﱂ ﻳﺄﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻘﺮﺁﻥ ﺇ ﹼﻻ ﺑﺈﻗﺎﻣﺔ ﺍﻟﺼﻼﺓ‪ ،‬ﻭﳌﺎ ﺫﻛﺮ ﺍﳌﺼﻠﲔ ﻗﺎﻝ‪:‬‬
‫{ ‪] zg f‬ﺍﳌﺎﻋﻮﻥ‪.[٤ :‬‬

‫ﻓﺎﻹﻗﺎﻣﺔ‪ :‬ﺍﻻﺳﺘﻘﺎﻣﺔ ﺑﺎﻟﺘﻮ ‪‬ﺟﻪ ﺇﱃ ﺍﷲ ﺃﻭ ﺇﻗﺎﻣﺔ ﺍﻟﻘﻠﺐ ﺑﲔ ﻳﺪﻱ ﺍﷲ‪.‬‬

‫)‪(٢‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪» :‬ﻟﻴﺲ ﻛ ﹼﻞ ﻣﺼ ﱟﻞ ﻳ‪‬ﺼﻠﻲ«‬
‫ﻓﻤﻦ ﲦﺮﺍﺕ ﺍﻟﺼﻼﺓ ﺍﳊﻘﻴﻘﺔ ﺍﻟﱵ ﻋﻠﻴﻬﺎ ﺍﳌﺘﻘﺪﻣﻮﻥ ﰲ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﻮﺍﺻﻠﻮﻥ‪:‬‬
‫‪ -١‬ﻃﻬﺎﺭﺓ ﻟﻠﻘﻠﻮﺏ‪:‬‬
‫ﺃ‪ -‬ﻃﻬﺎﺭﺓ ﻟﻠﻘﻠﺐ ﻣﻦ ﺫﻧﺐ ﺍﻟﻜ‪‬ﱪ‪ :‬ﻷ ﹼﻥ ﻓﻴﻬﺎ ﺍﻟﺴﺠﻮﺩ ﻭﺍﻟﺮﻛﻮﻉ ﻭﺍﻟﺘﺬﻟﻞ ﷲ ﺗﻌﺎﱃ‪.‬‬
‫ﺑـ‪ -‬ﻃﻬﺎﺭﺓ ﻟﻠﻘﻠﺐ ﻣﻦ ﺫﻧﺐ ﺍﻟﻐـﺮﻭﺭ ﻭﺍﻟﻌﺠـﺐ ﻷ ﹼﻥ ﻓﻴﻬـﺎ‪X W { :‬‬
‫‪zcba`_^]\[ Z Y‬‬
‫]ﺍﻟﻔﺎﲢﺔ‪.[٧ – ٦ :‬‬
‫ﺟـ‪ -‬ﻃﻬﺎﺭﺓ ﻟﻠﻘﻠﺐ ﻣﻦ ﺻﻐﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﺃﻓﺮﺃﻳﺘﻢ ﺇﻥ ﻛﺎﻥ ‪‬ﺮ ﻋﻠﻰ ﺑﺎﺏ ﺃﺣﺪﻛﻢ ﻳﻐﺘﺴﻞ ﻣﻨﻪ ﻛـ ﹼﻞ‬
‫ﻳﻮﻡ ﲬﺲ ﻣﺮﺍﺕ ﻫﻞ ﻳﺒﻘﻰ ﻣﻦ ﺩﺭﻧﻪ ﺷﻲﺀ؟« ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺒﻘﻰ ﻣﻦ ﺩﺭﻧﻪ ﺷﻲﺀ‪ ،‬ﻗﺎﻝ‬
‫)‪(٣‬‬
‫ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﻛﺬﻟﻚ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﳝﺤﻮ ﺍﷲ ‪ ‬ﻦ ﺍﳋﻄﺎﻳﺎ«‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤﻲ )‪.(٣٧٩٥‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ )‪.(١١٤‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٨٩١١‬‬
‫‪١٨٧‬‬
 ‫ﺩ‪ -‬ﻃﻬﺮﺓ ﻟﻠﻘﻠﺐ ﻣﻦ ﻭﺳﺎﻭﺱ ﺍﻟﺸﻴﻄﺎﻥ‪:‬‬
‫ﻷﻥ ﻓﻴﻬﺎ ﺍﻻﺳﺘﻌﺎﺫﺓ ﻭﺍﻻﺳﺘﻐﺎﺛﺔ ﻭﺍﻻﻟﺘﺠﺎﺀ ﺇﱃ ﺍﷲ‪.‬‬
‫ﻓﺎﳌﺼﻠﻲ ﺍﳊﻘﻴﻘﻲ ﳜﺮﺝ ﻣﻦ ﺍﻟﺼﻼﺓ ﻛﺄﻧﻪ ‪‬ﻣﻠﹶﻚ‪ ،‬ﻟﻜﻦ ﺍﻟﻨﻘﺸﺒﻨﺪﻳﺔ ﻗﺪﻣﻮﺍ ﻃﻬﺎﺭﺓ‬
‫ﻼ ﺑﻘﻮﻟﻪ ﺗﻌﺎﱃ‪:‬‬
‫ﺍﻟﻘﻠﺐ ﻋﻠﻰ ﺍﻟﺼﻼﺓ ﻋﻤ ﹰ‬
‫‪] z Ù Ø × Ö Õ‬ﺍﻷﻋﻠﻰ‪[١٥ – ١٤ :‬‬ ‫{‪Ô Ó Ò Ñ‬‬
‫ﺃﻱ ﺗﻄ ‪‬ﻬﺮ ﻭﺗﻨﻮﺭ ﰒ ﺍﺗﺼﻞ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻃﻬﺎﺭﺓ ﺍﻟﻘﻠﺐ ﳚﺐ ﲢﺼﻴﻠﻬﺎ ﻗﺒﻞ ﺍﻟﺼﻼﺓ ﺣﱴ ﻳﻜﻮﻥ ﺍﻟﻘﻠﺐ ﰲ ﺍﻟﺼﻼﺓ‬
‫ﻼ ﻭﻣﻨﺎﺳﺒﹰﺎ ﻟﱰﻭﻝ ﺍﻟﻌﻄﺎﺀ ﺍﻹﳍﻲ‪ ،‬ﻓﺎﻟﻌﻄﺎﺀ ﺍﻹﳍﻲ ﻣﻨــ ‪‬ﺰﻩ ﻋـﻦ‬
‫ﻭﻋﺎ ًﺀ ﻃﺎﻫﺮﹰﺍ ﻭﺃﻫ ﹰ‬
‫ﺍﻟﻘﻠﻮﺏ ﻏﲑ ﺍﻟﻄﺎﻫﺮﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ z Ô Ó Ò Ñ { :‬ﺗﻄﻬ‪‬ﺮ‪z Ø × Ö { ...‬‬
‫ﺗﻌﻄﹼﺮ‪ z Ù {....‬ﺍﺗﺼﻞ‪...‬‬
‫‪ -٢‬ﹶﻓ‪‬ﺘ ‪‬ﺢ ﻷﺑﻮﺍﺏ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﺪ‪‬ﻧﻴ‪‬ﺔ‪:‬‬
‫ﻭﺫﻟﻚ ﻟﻄﻬﺎﺭﺓ ﺍﻟﻘﻠﺐ ﻭ‪‬ﻴﺌﺘﻪ ﻟﺘﻠﻘﻲ ﺃﻧﻮﺍﺭ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺄﺛﻨﺎﺀ ﺍﻟﺼﻼﺓ ﻭﺍﻻﻧﺸـﻐﺎﻝ‬
‫ﺑﺎﳌﻨﺎﺟﺎﺓ ﺃﻭ ﺑﺎﻟﺸﻬﻮﺩ ﺗ‪‬ﻨﺰﻝ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﺪﻧﻴ‪‬ﺔ ﺇﱃ ﻗﻠﺐ ﺍﳌﺼﻠﻲ ﻭﻫﻮ ﻻ ﻳﺸﻌﺮ‪ ،‬ﻓﺎﻟﻘﻠﺐ‬
‫ﳛﺘﻮﻱ ﻫﺬﺍ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﻋﻨﺪﻣﺎ ﺗﻨﺘﻬﻲ ﻣﻦ ﺍﻟﺼﻼﺓ ﻳﻨﻔﺘﺢ ﻫﺬﺍ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﲣـﺮﺝ ﻫـﺬﻩ‬
‫ﺍﻟﻌﻠﻮﻡ ﻋﻠﻰ ﻟﺴﺎﻧﻪ ﺃﻭ ﲡﺮﻱ ﻋﻠﻰ ﻗﻠﻤﻪ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ‪.‬‬
‫ﻭﺍﻟﻌﻠﻮﻡ ﺍﻟﻠﺪﻧﻴ‪‬ﺔ‪ :‬ﻳﻌﲏ ﻣﻦ ﺍﷲ ﺑﺪﻭﻥ ﻭﺍﺳﻄﺔ‪.‬‬
‫ﻭﺻﺎﺣﺐ ﺍﻟﻌﻠﻢ ﺍﻟﻠﺪﻧ‪‬ﻲ ﻟﻮ ﺃﻋﻄﻲ ﺍﻟﺒﺤﺮ ﻛﻠﹼﻪ ﺣﱪﹰﺍ ﻟﻜﺘﺎﺑﺔ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﳌﺎ ﻛﻔـﻰ‪،‬‬
‫ﻭﺍﻟﻌﺎﺭﻓﻮﻥ ﺑﺎﷲ ﻻ ﳜﺮﺟﻮﻥ ﻟﻠﻨﺎﺱ ﻣﻦ ﻫﺬﻩ ﺍﻟﻌﻠﻮﻡ ﺇﻻ ﲟﻘﺪﺍﺭ ﻣﺎ ﻳﺘﺮ ‪‬ﺷﺢ ﻣﻦ ﺍﳉﺮﺓ‬
‫ﺍﳌﻠﻴﺌﺔ ﺑﺎﳌﺎﺀ‪.‬‬

‫‪١٨٨‬‬
 ‫‪ -٣‬ﻋﺰﺓ ﺍﳌﻨﺎﺟﺎﺓ‪ :‬ﻟﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪:‬‬
‫»ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﻭﺃﻧ‪‬ﺎ ﻣﻌﻪ ﺣﲔ ﻳﺬﻛﺮﱐ«‬
‫)‪(١‬‬

‫ﻭﻟﻘﻮﻝ ﺍﻟﻨﱯ ‪:‬‬

‫)‪(٢‬‬
‫»ﺇﺫﺍ ﺃﺣﺐ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳ‪‬ﺤﺪ‪‬ﺙ ﺭﺑﻪ ﻓﻠﻴﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ«‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﲰﻌﺖ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ‪:‬‬
‫ﺖ ﺍﻟﺼﻼ ﹶﺓ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻧﺼﻔﲔ‪ ،‬ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ‪،‬‬
‫»ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻗﺴﻤ ‪‬‬
‫ﻓﺈﺫﺍ ﻗﺎﻝ ﺍﻟﻌﺒﺪ‪] z I H G F { :‬ﺍﻟﻔﺎﲢﺔ‪ [٢ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﲪـﺪﱐ‬
‫ﻋﺒﺪﻱ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‪] z L K { :‬ﺍﻟﻔﺎﲢـﺔ‪ [٣ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﺃﺛﲎ ﻋﻠ ‪‬ﻲ ﻋﺒـﺪﻱ‪،‬‬
‫ﻗﺎﻝ‪ :‬ﳎ‪‬ﺪﱐ ﻋﺒﺪﻱ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪R {:‬‬ ‫{ ‪] z P O N‬ﺍﻟﻔﺎﲢﺔ‪[٤ :‬‬ ‫ﻭﺇﺫﺍ ﻗﺎﻝ‪:‬‬
‫‪] z U T S‬ﺍﻟﻔﺎﲢﺔ‪ [٥ :‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ‪،‬‬
‫ﻓﺈﺫﺍ ﻗـﺎﻝ‪` _ ^ ] \ [ Z Y X W{ :‬‬
‫‪] z c b a‬ﺍﻟﻔﺎﲢﺔ‪[٧ – ٦ :‬‬
‫)‪(٣‬‬
‫ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻟﻌﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ«‬
‫‪ -٤‬ﻟﺬﹼﺓ ﺍﳌﻨﺎﺟﺎﺓ )ﺍﻟﺼﻔﺎﺀ(‪:‬‬
‫ﻭﻫﻲ ﲦﺮﺓ ﺍﳌﻨﺎﺟﺎﺓ ﻭﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ‪ ،‬ﻭﻫﻲ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﺍﻟـﱵ ﻻ ﻳﺘـﺬﻭﻗﻬﺎ ﺇ ﹼﻻ‬
‫ﺍﻟﺴﺎﻟﻜﻮﻥ ﺍﳌﺘﻘﺪﻣﻮﻥ ﰲ ﺍﻟﺴﻠﻮﻙ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٦٩٨١‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤﻲ )‪ (١١٩٥‬ﻭﺫﻛﺮﻩ ﺍﻟﺴﻴﻮﻃﻲ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ‪.‬‬
‫)‪ (٣‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٩٠٤‬‬
‫‪١٨٩‬‬
 ‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻕ ‪‬ﻣ ‪‬ﻦ ﺍﻟﻨ‪‬ﺴـﻴﻢ ﺇﺫﺍ ﺳـﺮﻯ‬
‫‪‬ﺳﺮ‪ ‬ﺃﺭ ‪‬‬ ‫ﺕ ﻣﻊ ﺍﳊﺒﻴﺐ ﻭﺑﻴﻨﻨـﺎ‬
‫ﻭﻟﻘﺪ ﺧﻠﻮ ‪‬‬
‫ﻭﻏﺪﺍ ﻟﺴﺎ ﹸﻥ ﺍﳊﺎﻝ ﻋﻨ‪‬ـﻲ ﻣ‪‬ﻌﺒ‪‬ـﺮﺍ‬ ‫ﺖ ﺑـﲔ ﺟﻼﻟـﻪ ﻭﲨﺎﻟـﻪ‬
‫ﻓﺪﻫﺸ ‪‬‬
‫‪ -٥‬ﺭﻓﻊ ﺍﳊﺠﺐ ﻭﺍﻧﻜﺸﺎﻑ ﺍﳊﻘﺎﺋﻖ‪:‬‬
‫ﹼﳌﺎ ﺗﺘﺤﺮ‪‬ﺭ ﺍﻟﺮﻭﺡ ﻣﻦ ﺃﺳﺮ ﺍﳉﺴﺪ ﺑﺎﻟﻌﺮﻭﺝ‪ ،‬ﻓﻘﺪ ﻭﺭﺩ ﻋﻦ ﺍﻟﺴﻠﻒ ﻣـﻦ ﻋﻠﻤـﺎﺀ‬
‫ﺍﻷﻣ‪‬ﺔ‪ :‬ﺍﻟﺼﻼﺓ ﻣﻌﺮﺍﺝ ﺍﳌﺆﻣﻦ‪.‬‬
‫ﻓﻔﻲ ﺍﻟﺼﻼﺓ ﺗﻈﻬﺮ ﺻﻮﺭ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﳌﻼﺋﻜﺔ ﻭﺗ‪‬ﺮﻯ ﺍﳉﻨﺔ ﻭﺍﻟﻨﺎﺭ‪.‬‬
‫‪ -٦‬ﻇﻬﻮﺭ ﺍﻷﻧﻮﺍﺭ‪:‬‬
‫ﺃ‪ -‬ﺃﻧﻮﺍﺭ ﺍﻟﻘﺮﺁﻥ‪.‬‬
‫ﺑـ‪ -‬ﺃﻧﻮﺍﺭ ﺍﳊﺠﺐ ﺍﻟﻨﻮﺭﺍﻧﻴﺔ‪.‬‬
‫ﺟـ‪ -‬ﺃﻧﻮﺍﺭ ﺍﻟﻘﻠﺐ ﺍﳌﺘﺠﻠﻰ ﻋﻠﻴﻪ‪.‬‬
‫ﻭﳌﺎ ‪‬ﻋ‪‬ﻠ ‪‬ﻢ ﺍﷲ ﺗﻌﺎﱃ ﺿﻌﻒ ﻗﻠﻮﺏ ﺍﻟﻌﺒﺎﺩ ﻭﻋﺪﻡ ﺗﺬ ‪‬ﻭﻗﻬﻢ ﻣﻌﺎﱐ ﺍﻟﺼﻼﺓ ﺇ ﹼﻻ ﻣ‪‬ـ ‪‬ﻦ‬
‫ﺭﺣﻢ ﺭﰊ ﻣﻦ ﺃﻫﻞ ﺍﻟﺴﻠﻮﻙ‪ ...‬ﻗﻠﱠﻞ ﺃﻋﺪﺍﺩﻫﺎ ﻭﺭﻛﻌﺎ‪‬ﺎ ﻟﺘﻜﻮﻥ ﺧﻔﻴﻔﺔ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ‬
‫ﺍﻟﻀﻌﻴﻔﺔ‪ ،‬ﻭﺣﱴ ﻻ ﳛﺮﻡ ﺃﻫﻞ ﺍﻟﺴﻠﻮﻙ ﺍﻟﺬﻳﻦ ﲤﻨﻮﺍ ﻛﺜﺮﺓ ﺃﻋﺪﺍﺩ ﺭﻛﻌﺎ‪‬ـﺎ‪ ،‬ﻛﺜﹼـﺮ‬
‫ﺇﻣﺪﺍﺩﻫﺎ ﻭﻋﻄﺎﺀﻫﺎ‪ ،‬ﻓﻜﺎﻧﺖ ﺍﻟﺼﻼﺓ ﳍﻢ ﳏﻄﺎﺕ ﳝﻠﺆﻭﻥ ﻓﻴﻬﺎ ﻣﺎ ﻳﺮﻳﺪﻭﻥ ﻭﻟـﺪﻳﻨﺎ‬
‫ﻣﺰﻳﺪ‪ ،‬ﻟﺬﻟﻚ ﻭﺭﺩ ﻋﻦ ﺗﻌﺒ‪‬ﺪ ﺍﻟﻌﺒ‪‬ﺎﺩ ﻣﺎ ﻇﻨ‪‬ﻪ ﺍﻟﺒﻌﺾ ﻣﻐﺎﻻﺓ ﻭﻣـﺎ ﻫـﻮ ﺇﻻ ﺣﻘـﺎﺋﻖ‬
‫ﺗﺬﻭﻗﻬﺎ ﺃﺻﺤﺎ‪‬ﺎ ﺩﻭﻥ ﻏﲑﻫﻢ‪.‬‬
‫ﻓﻘﺪ ﻭﺭﺩ ﻋﻦ ﻛﺜﲑ ﻣﻦ ﺍﻟﺼﺎﳊﲔ ﺃ‪‬ﻢ ﺃﺣﻴﻮﺍ )‪ (٤٠‬ﺳﻨﺔ ﱂ ﻳﻨﺎﻣﻮﺍ ﻗﺒﻞ ﺍﻟﻔﺠﺮ!‬
‫ﻭﻗﺪ ﻭﺭﺩ ﻋﻦ ﺍﺑﻦ ﻣﺴﻌﻮﺩ ‪ ‬ﺃﻧﻪ ﻛﺎﻥ ﻳﺼﻠﻲ ﻣﺎ ﺑﲔ ﺍﻟﻈﻬﺮ ﻭﺍﻟﻌﺼﺮ‪.‬‬

‫‪١٩٠‬‬
‫ﻭﻭﺭﺩ ﻋﻦ ﺯﻳﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ‪ ‬ﺃﻧﻪ ﺳﺠﺪ ﺳﺠﺪﺓ ﻭﺍﺣﺪﺓ ﰲ ﺍﳌﺴﺠﺪ ﺍﻟﻨﺒﻮﻱ ﻣـﻦ‬
‫ﺍﻟﻌﺸﺎﺀ ﺇﱃ ﺍﻟﻔﺠﺮ‪  ...‬ﺃﲨﻌﲔ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﺷﻌﺮﺕ ﲟﻠ ﹴﻞ ﻓﻼ ﲢﺰﻥ ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺫﻟﻚ ﻣﻦ ﻃﺒﻴﻌﺔ ﺍﻹﻧﺴـﺎﻥ‪،‬‬
‫ﻭﺍﻧﺘﻘﻞ ﺇﱃ ﻋﺒﺎﺩﺓ ﺃﺧﺮﻯ ﳛﺼﻞ ﻟﻚ ﻣﺎ ﺗﺘﻤﲎ‪ ،‬ﻭﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﻟﺼﻼﺓ ﻛ‪‬ﻨﺰ ﺍﳌﻌﺮﻓﺔ ﺍﻟـﱵ‬
‫ﻭﺿﻌﻬﺎ ﺍﷲ ﺑﲔ ﻳﺪﻳﻚ‪ ،‬ﻓﺎﺟﺘﻬﺪ ﰲ ﺇﺻﻼﺣﻬﺎ ﻭﺍﺻﺪﻕ ﰲ ﺍﻟﺴﻠﻮﻙ ﺇﱃ ﺃ ﹾﻥ ﺗﻨﻘﻠـﺐ‬
‫ﺻﻼﺗ‪‬ﻚ ﻣﻦ ﺍﻟﺼﻮﺭﺓ ﺇﱃ ﺍﳊﻘﻴﻘﺔ‪.‬‬
‫‪‬‬

‫‪‬‬

‫‪‬‬

‫‪‬‬
‫*********‬
‫‪‬‬

‫‪‬‬

‫‪‬‬

‫‪١٩١‬‬
‫‪ (‬ﻣﺘﻰ ﻃﻠﺒﺖ ﻋﻮﺿﺎً ﻋﻠﻰ ﻋﻤﻞٍ ﻃﻮﻟ‪‬ﺒﺖ ﺑﻮﺟـﻮﺩ ﺍﻟﺼ‪‬ـﺪﻕ ﻓﻴـﻪ‪ ،‬ﻭﻳﻜﻔـﻲ ﺍﳌﺮﻳـﺐ‬

‫ﻭﺟﺪﺍﻥ ﺍﻟﺴ‪‬ﻼﻣﺔ‪ ،‬ﻻ ﺗﻄﻠﺐ ﻋﻮﺿﺎً ﻋﻠﻰ ﻋﻤـﻞٍ ﻟﺴـﺖﹶ ﻟـﻪ ﻓـﺎﻋﻼ‪ ،‬ﻳﻜﻔـﻲ ﻣـﻦ ﺍﳉـﺰﺍﺀ‬

‫ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺃﻥ‪ ‬ﻛﺎﻥ ﻟﻪ ﻗﺎﺑﻼ‪.‬‬

‫ﻫﺬﻩ ﺍﳌﻌﺎﱐ ﻭﺍﳊﻜﻢ ﺍﻟﺴﻠﻮﻛﻴﺔ ﻻ ﻳﺪﺭﻛﻬﺎ ﻭﻻ ﻳﻌﺮﻓﻬﺎ ﺇﻻ ﺃﻫﻞ ﺍﻟﺬﻭﻕ‪ ،‬ﻣﻦ ‪‬ﺭﻓﻊ‬
‫ﻋﻦ ﻗﻠﻮ‪‬ﻢ ﺍﻟﻐﻄﺎﺀ‪ ،‬ﻭﺑﺮﻛﺔ ﺍﻟﻄﺮﻳﻖ ﳌﹼﺎ ﻳﻌﺮﻑ ﺍﻟﺴﺎﻟﻚ ﻣﻜﺎﻧﻪ ﻣﻦ ﺍﷲ‪.‬‬
‫ﺍﻟﻄﺎﺋﻌﻮﻥ ﺛﻼﺛﺔ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺎﻣﺔ‪:‬‬
‫ﻳﻌﻤﻠﻮﻥ ﻭﻳﻄﻠﺒﻮﻥ ﻋﻮﺿﹰﺎ ﻋﻠﻰ ﺃﻋﻤﺎﳍﻢ؛ ﺍﻟﺘﻴﺴ ‪‬ﲑ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﳉﻨـ ﹶﺔ ﰲ ﺍﻵﺧـﺮﺓ‬
‫ﺤ ﹺﺮﻣﻮﺍ‬
‫ﻭﻳﻈﻨﻮﻥ ﺃ‪‬ﻢ ﻋﻠﻰ ﺧﲑ ﻋﻤﻴﻢ‪ ،‬ﻷ‪‬ﻢ ﱂ ﻳﺪﺧﻠﻮﺍ ﻣﺪﺭﺳﺔ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻟﺘﺮﺑﻴﺔ ﻓ ‪‬‬
‫ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬
‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ‪:‬‬
‫ﻳﻌﻤﻠﻮﻥ ﻭﻳﻄﻠﺒﻮﻥ ﻋﻮﺿﹰﺎ ﻋﻦ ﻃﺎﻋﺘﻬﻢ‪) ،‬ﺍﻟﻌﻄﺎﻳﺎ ﺍﻟﺮﻭﺣﻴﺔ( ﳌﹼﺎ ﺗـﺬﻭﻗﻮﺍ ﻟـﺬﺓ‬
‫ﺍﻷﺫﻛﺎﺭ ﻭﺍﻟﻄﺎﻋﺎﺕ ﻭﺍﻋﺘﻘﺪﻭﺍ ﺃ‪‬ﺎ ﻋﻼﻣﺔ ﺭﺿﺎﺀ ﺍﷲ ﻋﻨﻬﻢ‪.‬‬
‫‪ -٣‬ﺍﻟﻮﺍﺻﻠﻮﻥ‪:‬‬
‫ﻳﻌﻤﻠﻮﻥ ﻭﻻ ﻳﻄﻠﺒﻮﻥ ﻋﻠﻰ ﺫﻟﻚ ﺇ ﹼﻻ ﺍﻟﺜﺒﺎﺕ ﻭﺍﻟﻘﺒﻮﻝ ﺣﱴ ﻟﻘﺎﺀ ﺍﷲ‪ ،‬ﻟﺬﻟﻚ ﳌﹼـﺎ‬
‫ﺳﺄﻟﺖ ﻋﺎﺋﺸﺔ ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﺎ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻣﺎﺫﺍ ﺗﺪﻋﻮ ﰲ ﻟﻴﻠﺔ ﺍﻟﻘﺪﺭ؟ ﻓﻘﺎﻝ ﳍﺎ‪:‬‬
‫)‪(١‬‬
‫»ﻗﻮﱄ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﻋﻔﻮ ﲢﺐ ﺍﻟﻌﻔﻮ ﻓﺎﻋﻒ ﻋﲏ«‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٢٥٥٣٤‬‬

‫‪١٩٢‬‬
 ‫ﻭﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻳﻘﻮﻝ ﻋﻠﻰ ﻟﺴﺎﻥ ﺃﻫﻞ ﺍﳉﻨﺔ‪:‬‬
‫{_ ` ‪] z d c b a‬ﺍﻟﺼﺎﻓﺎﺕ‪.[٥٧ :‬‬
‫ﻱ ﺃﻭ ﺃﺣﺪﳘﺎ‪ ،‬ﺃﻭ ﺃﺟـﺮ‬
‫ﻱ ﻭﺃﺧﺮﻭ ‪‬‬
‫ﻓﻤﻦ ﻃﻠﺐ ﺍﻟﻌﻮﺽ ﻋﻠﻰ ﻋﻤﻠﻪ ﻣﻦ ﺃﺟ ﹴﺮ ﺩﻧﻴﻮ ‪‬‬
‫ﺭﻭﺣ ‪‬ﻲ ﻓﻘﺪ ﺃﺧﻄﺄ ﺍﻷﺩﺏ ﻭﻋ ‪‬ﺮﺽ ﻧﻔﺴﻪ ﻟﻠﺨﻄﺮ‪ ،‬ﻓﺈﻥ ﺍﻟﻄﺎﻟﺐ ﻟﻸﺟـﺮ ﻣ‪‬ﻄﺎﻟـﺐ‬
‫ﺑﺈﺗﻘﺎﻥ ﺍﻟﻌﻤﻞ! ﻭﻣﻦ ﺟﻬﻞ ﺑﻘﺒﻮﻝ ﻋﻤﻠﻪ ﻭﱂ ﻳﻀﻤﻨﻪ ﻳﻜﻔﻴﻪ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﻌﻘـﺎﺏ‪،‬‬
‫ﻭﻣﻦ ﻳﺴﺘﻄﻴﻊ ﺇﺗﻘﺎﻥ ﺍﻷﻋﻤﺎﻝ ﺣﺘ‪‬ﻰ ﺗﺼﻠﺢ ﻟﻠﻌﺮﺽ ﻋﻠﻰ ﺍﷲ؟!!‬
‫ﻣﻦ ﺇﺗﻘﺎﻥ ﺍﻟﻌﻤﻞ‪:‬‬
‫‪ -١‬ﺍﻻﺳﺘﺨﻼﺹ ﻣﻦ ﻛﻞ ﺍﻟﺸﻮﺍﺋﺐ‪.‬‬
‫‪ -٢‬ﺧﻠ ‪‬ﻮﻫﺎ ﻣﻦ ﺍﻟﻐﻔﻼﺕ ﻭﺍﻟﻮﺳﺎﻭﺱ ﻭﺍﳋﻄﺮﺍﺕ‪ :‬ﻓﺈﹺﺫﺍ ﻋﻠﻤﺖ ﻣﻦ ﻧﻔﺴﻚ ﻋﺪﻡ‬
‫ﺍﻟﻘﺪﺭﺓ ﻋﻠﻰ ﺍﳌﻘﺎﻳﻀﺔ ﻓﺎﻃﻠﺐ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﻌﻘﺎﺏ؛ ﻭﻛﻔﻰ ﺑﻪ ﻃﻠﺒـﹰﺎ‪ ،‬ﻓﺈﻧـﻪ ﺃ ﹼﰎ‬
‫ﻭﺃﺣﺴﻦ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﻮﺍﺳﻄ ‪‬ﻲ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﺍﻟﻌﺒﺎﺩﺓ ﺇﱃ ﻃﻠﺐ ﺍﻟﻌﻔﻮ ﻋﻨﻬﺎ ﺃﻗﺮﺏ ﻣﻨﻬﺎ ﺇﱃ ﻃﻠﺐ ﺍﻷﻋﻮﺍﺽ((‪.‬‬
‫ﻋﹼﻠ ﹲﺔ ﺃﹸﺧﺮﻯ ﲤﻨﻌﻚ ﻣﻦ ﻃﻠﺐ ﺍﻟﻌﻮﺽ ﻋﻦ ﺍﻷﻋﻤﺎﻝ‪ :‬ﻭﻫﻲ ﻋﺠـﺰﻙ ﻋـﻦ ﺃﺩﺍﺀ‬
‫ﺐ ﺃﺟﺮﹰﺍ ﻋﻠﻰ ﻋﻤﻞ ﻫﻮ ﺩﻓﻌﻚ ﺇﻟﻴﻪ‬
‫ﺍﻟﻌﻤﻞ ﺫﺍﺗﻪ ﺇﺫﺍ ﺧﻼ ﻣﻦ ﺗﻮﻓﻴﻖ ﺍﷲ‪ ،‬ﻓﻜﻴﻒ ﺗﻄﻠ ‪‬‬
‫ﻭﺣﺒﺒﻚ ﺑﻪ!؟‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﲏ ﻋﻦ ﺍﻟﻌﺎﳌﲔ‪.‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺗﺄﺩﺏ ﻣﻊ ﺭﺑ‪‬ﻚ ﻭﺃﻇﻬﺮ ﺇﻟﻴﻪ ﻓﻘﺮﻙ ﻓﺈ ﹼﻥ ﺍﷲ ﻏ ‪‬‬

‫‪١٩٣‬‬
‫‪ (٨١‬ﻻﳖﺎﻳــﺔ ﳌــﺬﺍﻣ‪‬ﻚ ﺇﻥ‪ ‬ﺃﺭﺟﻌــﻚ ﺇﻟﻴــﻚ‪ ،‬ﻭﻻ ﺗﻔــﺮﻍ ﻣ ـﺪﺍﺋﺤﻚ ﺇﻥ‪ ‬ﺃﻇﻬ ـﺮ ﺟــﻮﺩﻩ‬

‫ﻋﻠﻴﻚ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﻈﻬﺮ ﻓﻀﻠﻪ ﻋﻠﻴﻚ ﺧﻠﻖ ﻓﻴﻚ ﺍﻟﻌﻤﻞ ﻭ�ﺴﺒﻪ ﺇﻟﻴﻚ‪.‬‬
‫‪‬ﻣﻦ ﻋﺮﻑ ﺍﷲ ﰲ ﺗﺪﺑﲑﻩ ﻭﺣﻜﻤﺘﻪ ﻭﻗﻬﺮﻩ ﻭﻋﻄﺎﺋﻪ ﻭﰲ ﻛﻞ ﺻﻔﺎﺗﻪ‪ ،‬ﻋ‪‬ﻠ ‪‬ﻢ ﹶﺃﻧ‪‬ـﻪ‬
‫ﺳﺒﺤﺎﻧﻪ ﺍﳌﺘﻔﻀﻞ ﺃﻭ ﹰﻻ ﻭﺁﺧﺮﹰﺍ‪ ،‬ﻭﺍﳌﻮﻓﱢﻖ ﻟﻜﻞ ﺳﺎﻟﻚ ﻭﻭﺍﺻﻞ‪ ،‬ﻭﺍﳋـﺎﺫﻝ)‪(١‬ﻟﻜـﻞ‬
‫ﷲ ﺍﳌﺮﻳ ‪‬ﺪ ﺇﱃ ﻧﻔﺴﻪ ﻟﻈﻬﺮﺕ ﻗﺒﺎﺋﺤﻪ‪.‬‬
‫ﺟﺎﻫﻞ ﻭ ‪‬ﻣ ‪‬ﻌﺮﺽ‪ ،‬ﻭﻟﻮ ‪‬ﻭ ﹶﻛ ﹶﻞ ﺍ ُ‬
‫ﻛﺎﻥ ﻣﻦ ﺩﻋﺎﺀ ﺍﻟﻨﱯ ‪:‬‬
‫)‪(٢‬‬
‫»ﺍﻟﻠﻬﻢ ﻻ ﺗﻜﻠﲏ ﺇﱃ ﻧﻔﺴﻲ ﻃﺮﻓﺔ ﻋﲔ ﻭﺃﺻﻠﺢ ﱄ ﺷﺄﱐ ﻛﻠﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ«‬
‫ﻭﻣﻦ ﻭﺟﺪ ﻧﻔﺴﻪ ﰲ ﺃﺣﻀﺎﻥ ﺍﻟﻄﺮﻳﻖ ﻳﺮﺗﻊ ﻓﻴﻪ ﻭﻗﺪ ﺃﹸﻟﺒﺲ ﺑﲔ ﺍﳋﻠﻖ ﻟﺒﺎﺱ ﺍﻹﳝﺎﻥ‬
‫ﻓﻠﻴﻌﻠﻢ ﺃ ﹼﻥ ﺍﷲ ﺃﺭﺍﺩ ﺃ ﹾﻥ ﻳﺘﻔﻀ‪‬ﻞ ﻋﻠﻴﻪ‪ ،‬ﻓﻮﻓﹼﻘﻪ ﻟﻠﻌﻤﻞ ﰒ ﺃﻟﺒﺴﻪ ﺣﻠﻴﺘﻪ ﺑـﲔ ﺧﻠﻘـﻪ‪،‬‬
‫ﻓﺄﺩﺏ ﺍﳌﺮﻳﺪ ﺃﻥ ﻳﻌﻴﺪ ﺍﻟﻔﻀﻞ ﺇﻟﻴﻪ ﻭﻳ‪‬ﻈﻬﺮ ﺍﻟﺬﻟﺔ ﻭﺍﻻﻧﻜﺴﺎﺭ ﺑﲔ ﻳﺪﻳﻪ‪.‬‬
‫ﺼﺪ‪‬ﻳﻖ ‪ ‬ﻳﻘﻮﻝ ﳌﹼﺎ ﻳ‪‬ﻤﺪﺡ‪:‬‬ ‫ﻛﺎﻥ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟ ‪‬‬
‫))ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﲏ ﺧﲑﹰﺍ ﳑﺎ ﻳﻈﻨﻮﻥ ﻭﺍﻏﻔﺮ ﱄ ﻣﺎ ﻻ ﻳﻌﻠﻤﻮﻥ ﻭﻻ ﺗﺆﺍﺧﺬﱐ ﲟﺎ ﻳﻘﻮﻟﻮﻥ((‪.‬‬
‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺮﻑ ﺗﻮﻓﻴﻖ ﺍﷲ ﻓﻠﻴﻨﻈﺮ ﺇﱃ ﺍﻟﺬﻳﻦ ﺣﺮﻣﻬﻢ ﺍﻟﺘﻮﻓﻴﻖ ﻭﺗﺮﻙ ﻣﻮﺍﻻ‪‬ﻢ‬
‫ﻭﺃﻭﻛﻠﻬﻢ ﺇﱃ ﺃﻧﻔﺴﻬﻢ ﻃﺮﻓﺔ ﻋﲔ‪ ...‬ﻛﻴﻒ ﺿﹼﻠﺖ ‪‬ﻢ ﺍﻷﻫﻮﺍﺀ ﻭﺍﻧﻘﻄﻌـﺖ ‪‬ـﻢ‬
‫ﺍﻟﺴﺒﻞ‪ ،‬ﻭﱂ ﳚﺪﻭﺍ ﺃﻧﻔﺴﻬﻢ ﺇ ﹼﻻ ﰲ ﺃﻭﺩﻳﺔ ﺍﳋﺬﻻﻥ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﻳﺎﻙ ﺃﻥ ﺗﻐﺘﺮ ﲟﺎ ﺃﻧﺖ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻓﻤـﺎ‬
‫ﻫﻮ ﺇ ﹼﻻ ﻓﻀﻠ ‪‬ﻪ ﻧﺸﺮﻩ ﻋﻠﻴﻚ‪ ،‬ﻭﻟﻮ ﺗ‪‬ﺮﻛﺖ ﻣﻮﺍﻻﺓ ﺍﷲ ﻟـﻚ ﻟﻈﻬـﺮﺕ ﻭ ﹸﻛﺸـﻔﺖ‬
‫ﻧﻘﺎﺋﺼﻚ ﻭﻟ ﹸﻔﻀﺢ ﺃﻣﺮﻙ ﻭﻟﺴﺎﺀﺕ ﺳﲑﺗﻚ‪.‬‬

‫)‪ (١‬ﺍﻟﻠﻔﻆ ﻻ ﻳﻠﻴﻖ ﺑﺬﺍﺕ ﺍﷲ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﺍﳌﻌﲎ ﺻﺤﻴﺤﹰﺎ‪ ،‬ﻭﻟﻘﺪ ﺃﻓﺼﺤﻨﺎ ﻋﻨﻪ ﺩﻭﻥ ﺍﻹﺷﺎﺭﺓ ﺇﻟﻴﻪ ﻟﺒﻴﺎﻥ ﺍﳌﻌﲎ ﻟﻠﻌﺎﻣﺔ‪.‬‬
‫)‪ (٢‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٢٠٤٤٧‬‬
‫‪١٩٤‬‬
‫‪ (٨٢‬ﻛﻦ ﺑﺄﻭﺻﺎﻑ ﺭﺑﻮﺑﻴﺘﻪ ﻣ‪‬ﺘﻌﻠّﻘﺎً‪ ،‬ﻭﺑﺄﻭﺻﺎﻑ ﻋ‪‬ﺒﻮﺩﻳ‪‬ﺘـﻚ ﻣ‪‬ﺘﺤﻘﻘـﺎً‪ ،‬ﻭﺍﺧـﺮﺝ ﻣ‪‬ـﻦ‬

‫ﺃﻭﺻﺎﻑ ﺑﺸﺮﻳﺘﻚ ﻋﻦ ﻛﻞّ ﻭﺻﻒ‪ ‬ﻣﻨﺎﻗﺾٍ ﻟﻌﺒﻮﺩﻳﺘﻚ‪ ،‬ﻟﺘَﻜﻮﻥ ﻟﻨﺪﺍﺀ ﺍﳊﻖ‪ ‬ﳎﻴﺒـﺎً ﻭﻣ‪‬ـﻦ‬

‫ﺣﻀﺮﺗ‪‬ﻪ ﻗﺮﻳﺒﺎً‪ ،‬ﻟﻘﺪ ﻣﻨﻌﻚ ﺃﻥ ﺗﺪ‪‬ﻋﻲ ﻣﺎ ﻟﻴﺲ ﻟﻚ ﳑ‪‬ﺎ ﻫﻮ ﻟﻠﻤﺨﻠـﻮﻗﲔ‪ ،‬ﺃﻓﻴﺒـﻴﺢ ﻟـﻚ ﺃﻥ‪‬‬

‫ﺗﺪ‪‬ﻋﻲ ﻭﺻﻔﻪ ﻭﻫﻮ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ؟!‬

‫ﻟﻘﺪ ﻭﺻﻒ ﺍﷲ ﺫﺍﺗﻪ ﺑﺄﻭﺻﺎﻑ ﺗﻠﻴﻖ ﲟﻘﺎﻡ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺍﻷﻟﻮﻫﻴ‪‬ﺔ ﻛﺎﻟﻌﺰﺓ ﻭﺍﻟﻜﱪﻳـﺎﺀ‬
‫ﻭﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﻌﻠﻢ‪ ..‬ﻟﻴﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺘﻘﻠﺒﹰﺎ ﰲ ﺣﻴﺎﺗﻪ ﲢﺖ ﲡﻠﻴﺎ‪‬ﺎ‪ ،‬ﻓﺘﺘﺤﻘـﻖ ﰲ ﻗﻠﺒـﻪ‬
‫ﻣﻌﺎﻧﻴﻬﺎ‪ ،‬ﻭﻭﺻﻒ ﺍﷲ ﺍﻟﻌﺒﺪ ﻧﻘﻴﺾ ﺃﻭﺻﺎﻑ ﺍﻷﻟﻮﻫﻴ‪‬ﺔ ﺗﻠﻴﻖ ﲟﻘﺎﻡ ﺍﻟﻌﺒﻮﺩﻳ‪‬ﺔ ﻛـﺎﻟﻔﻘﺮ‬
‫ﻭﺍﻟﻀﻌﻒ ﻭﺍﻟﻌﺠﺰ‪ ...‬ﻟﻴﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﺘﻘﻠﺒﹰﺎ ﰲ ﺣﻴﺎﺗﻪ ﺑﻴﻨﻬﺎ ﻣﺘﻮﺟﻬﹰﺎ ﻣﻦ ﺧﻼﳍـﺎ ﺇﱃ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﻟﻌﻠﻴﺔ ﻟﺘﺤﺼﻞ ‪‬ﺎ ﺍﻟﻌﺒﻮﺩﻳﺔ ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺭﺯﻭﻕ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺃﻭﺻﺎﻑ ﺍﻟﺮﺑﻮﺑﻴﺔ ﺃﺭﺑﻌﺔ ﺗﻘﺎﺑﻠﻬﺎ ﺃﺭﺑﻌﺔ ﺃﻭﺻﺎﻑ ﻟﻠﻌﺒﻮﺩﻳﺔ‪:‬‬
‫ﺃﻭﳍﺎ‪ :‬ﺍﻟﻐﲎ ﻭﻳﻘﺎﺑﻠﻪ ﺍﻟﻔﻘﺮ‪.‬‬
‫ﻭﺛﺎﻧﻴﻬﺎ‪ :‬ﺍﻟﻌﺰ ﻭﻳﻘﺎﺑﻠﻪ ﺍﻟﺬﻝ‪.‬‬
‫ﻭﺛﺎﻟﺜﻬﺎ‪ :‬ﺍﻟﻘﺪﺭﺓ ﻭﻳﻘﺎﺑﻠﻬﺎ ﺍﻟﻌﺠﺰ‪.‬‬
‫ﻭﺭﺍﺑﻌﻬﺎ‪ :‬ﺍﻟﻘﻮ‪‬ﺓ ﻭﻳﻘﺎﺑﻠﻬﺎ ﺍﻟﻀﻌﻒ‪.‬‬
‫ﺇﺫﹰﺍ‪ :‬ﻓﻤﻦ ﺍﺳﺘﻐﲎ ﺑﺎﷲ ﺍﻓﺘﻘﺮ ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻦ ﺍﻓﺘﻘﺮ ﺇﻟﻴﻪ ﺍﺳﺘﻐﲎ ﺑﻪ‪ ،‬ﻭﻣﻦ ﺗﻌﺰ‪‬ﺯ ﺑﺎﷲ ﹸﺫﻝﹼ‬
‫ﺇﻟﻴﻪ‪ ،‬ﻭﻣﻦ ﹸﺫﻝﹼ ﺇﻟﻴﻪ ﺍﺳﺘﻌ ‪‬ﺰ ﺑﻪ‪ ،‬ﻭﻣﻦ ﻋﺮﻑ ﻗﺪﺭﺓ ﺍﷲ ﻋﺮﻑ ﻋﺠﺰ ﻧﻔﺴﻪ‪ ،‬ﻭﻣﻦ ﻋﺮﻑ‬
‫ﻋﺠﺰ ﻧﻔﺴﻪ ﻋﺮﻑ ﻗﺪﺭﺓ ﺭﺑﻪ‪ ،‬ﻭﻣﻦ ﻋﺮﻑ ﻗﻮﺓ ﺍﷲ ﻋﺮﻑ ﺿﻌﻒ ﻧﻔﺴـﻪ‪ ،‬ﻭﻣـﻦ‬
‫ﻋﺮﻑ ﺿﻌﻒ ﻧﻔﺴﻪ ﻋﺮﻑ ﻗﻮﺓ ﺭﺑﻪ‪.‬‬
‫‪١٩٥‬‬
 ‫ﲎ ﺃﻭ‬
‫ﻭﻣﻦ ﺣ‪‬ﺮﻡ ﺩﺧﻮﻝ ﺍﻟﻄﺮﻳﻖ ﻭﱂ ﻳﻌﺮﻑ ﺍﻷﺩﺏ ﻣﻊ ﺍﷲ‪ ،‬ﻟﻌﻠﹼﻪ ﺇ ﹾﻥ ﺃﻣﺪ‪‬ﻩ ﺍﷲ ﺑﻐ ‪‬‬
‫ﺟﺎﻩ ﺃ ﹾﻥ ﻳ‪‬ﻈﻬﺮ ﺃﺧﻼﻗﹰﺎ ﺇﳍﻴﺔ ﻛﺎﻟﺘﻜﱪ ﻭﺍﻟﻌﺰﺓ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﺮﻳﺎﺳﺔ‪ ...‬ﻓﻬـﺬﺍ ﻧﺼـﻒ‬
‫ﻣﻌﺬﻭﺭ‪ ،‬ﻷﻧﻪ ﱂ ﻳﻌﺮﻑ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﺃﻣ‪‬ﺎ ﻣﻦ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﻭﹸﺃ ‪‬ﻣﺪ‪ ‬ﺑﻌﻄﺎﺀ ﺍﻟﻔﻬﻢ ﻓﺼﺎﺭ ﻋﺎﳌﹰﺎ‬
‫ﰲ ﻛﻞ ﺷﻲﺀ ﻭﲨﻊ ﺍﻟﻨﺎﺱ ﺣﻮﻟﻪ ﻭﺻ‪ ‬ﺪ ‪‬ﺭ ﺍ‪‬ﺎﻟﺲ ﻓﻼ ﻋﺬﺭ ﻟﻪ ﺇﻥ ﺗﻘﻤ‪‬ﺺ ﺻـﻔﺎﺕ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﻣﻦ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻌﻈﻤﺔ ﻭﺍﻟﻜﱪﻳﺎﺀ‪ ...‬ﻷﻧﻪ ﻳﻌﻠﻢ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻻ ﻳﺮﺿﻰ ﻟﻌﺒـﺪﻩ‬
‫ﺃ ﹾﻥ ﻳﺸﺎﺭﻛﻪ ﰲ ﺃﻭﺻﺎﻑ ﺭﺑﻮﺑﻴﺘﻪ‪ ،‬ﻓﻤﻦ ﺃﻇﻬـﺮ ﺻـﻔﺎﺕ ﺍﻷﻟﻮﻫﻴـﺔ ﺭﺩ‪‬ﻩ ﺍﷲ ﺇﱃ‬
‫ﺍﻟﻌﺒﻮﺩﻳﺔ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﺑﻦ ﺍﻟﻄﺮﻳﻖ ﻓﺈﻧﻪ ‪ -‬ﻭﺇﻥ ﺟﺮﻯ ﻋﻠﻰ ﻳﺪﻳﻪ ﻣﺎ ﺟﺮﻯ ﻣﻦ ﺍﳋﻮﺍﺭﻕ‪ -‬ﺗﺮﺑﻴﺘـﻪ‬
‫ﺗﺪﻋﻮﻩ ﻟﻴﻜﻮﻥ ﻣﺘﻮﺍﺿﻌﹰﺎ ﺑﲔ ﺍﳋﻠﻖ ﻣﻔﺘﻘﺮﹰﺍ ﺇﱃ ﺍﳋﺎﻟﻖ‪ ،‬ﻳﻠﺒﺲ ﻧﻔﺴﻪ ﺻﻔﺎﺕ ﺍﻟﻌﺒﻮﺩﻳﺔ‬
‫ﻭﻣﻦ ﻟﺒﺲ ﻭﺃﻇﻬﺮ ﻟﺒﺎﺱ ﺍﻟﻌﺒﻮﺩﻳﺔ ﻣﻠﹼﻜﻪ ﺍﷲ ﺍﻟﻜﻮﻥ ﺑﺎﻟﻜﻠﻴ‪‬ﺔ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻣﻦ ﺗﻮﺍﺿﻊ ﷲ ﺩﺭﺟﺔ ﺭﻓﻌﻪ ﺍﷲ ﺩﺭﺟﺔ ﺣﱴ ﳚﻌﻠﻪ ﰲ ﻋﻠﻴﲔ‪ ،‬ﻭﻣﻦ ﺗﻜﱪ ﻋﻠﻰ‬
‫)‪(١‬‬
‫ﺍﷲ ﺩﺭﺟﺔ ﻭﺿﻌﻪ ﺍﷲ ﺩﺭﺟﺔ ﺣﱴ ﳚﻌﻠﻪ ﰲ ﺃﺳﻔﻞ ﺍﻟﺴﺎﻓﻠﲔ«‬
‫ﻗﺎﻝ ﺃﺑﻮ ﲪﺰﺓ ﺍﻟﺒﻐﺪﺍﺩﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻣﻦ ﻋﻼﻣﺔ ﺍﻟﺼﻮﰲ ﺍﻟﺼﺎﺩﻕ ﺃ ﹾﻥ ﻳﻔﺘﻘﺮ ﺇﱃ ﺍﷲ ﺑﻌﺪ ﺍﻟﻐﲎ‪ ،‬ﻭﻳ‪ ‬ﺬ ﱠﻝ ﻧﻔﺴﻪ ﺑﻌﺪ ﺍﻟﻌ ‪‬ﺰ‬
‫ﻭ‪‬ﻳﺨﻔﻲ ﻧﻔﺴﻪ ﺑﻌﺪ ﺍﻟﺸﻬﺮﺓ((‬

‫ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺬﺭ ﺃﻥ ﺗﺘﻘﻤﺺ ﺃﺧﻼﻕ ﺍﻟﺮﺑﻮﺑﻴﺔ ﻭﺇ ﹾﻥ ﻇﻬﺮ ﻟـﻚ ﻣـﺎ ﻇﻬـﺮ‬
‫ﻭﺟﺮﻯ ﻋﻠﻰ ﻳﺪﻳﻚ ﻣﺎ ﺟﺮﻯ‪ ،‬ﺍﺫﻛﺮ ﻋﺒﻮﺩﻳﺘﻚ ﻭﻓﻘﺮﻙ ﻭﺗﻮﺍﺿﻌﻚ‪ ،‬ﻓﺎﻟﺴﺎﻟﻚ ﻛﻠﻤﺎ‬
‫ﺯﺍﺩ ‪‬ﻋﺰ‪‬ﻩ ﻭﻏﻨﺎﻩ ﺯﺍﺩ ﹸﺫﻟﹼﻪ ﻭﻓﻘﺮﻩ ﳌﻮﻻﻩ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(١١٧٤٢‬‬

‫‪١٩٦‬‬
‫‪ (٨٣‬ﻛﻴﻒ ﺗُﺨﺮﻕ ﻟﻚ ﺍﻟﻌﻮﺍﺋﺪ ﻭﺃ�ﺖ ﱂ ﲣﺮﻕ ﻣﻦ �ﻔﺴـﻚ ﺍﻟﻌﻮﺍﺋـﺪﹶ؟ ﻓﻠـﻮﻻ ﻣﻴـﺎﺩﻳﻦ‬

‫ﺍﻟﻨ‪‬ﻔﻮﺱ ﻣﺎ ﲢﻘّﻖ ﺳﲑ ﺍﻟﺴ‪‬ﺎﺋﺮﻳﻦ‪ ،‬ﺇﺫ ﻻ ﻣﺴﺎﻓﺔ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﺣﺘﻰ ﺗﻄﻮﻳﻬﺎ ﺭِﺣﻠﺘﻚ‪ ،‬ﻭﻻ‬

‫ﻗﻄﻴﻌﺔ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﺣﺘﻰ ﲤﺤﻮﻫﺎ ﻭ‪‬ﺻﻠﺘُﻚ‪.‬‬

‫ﺍﻟﻄﺮﻳﻖ ﻛﻠﹼﻪ ﻣﺒﲏ ﻋﻠﻰ ﳐﺎﻟﻔﺔ ﺍﳍﻮﻯ ﻟﺘﺘﺤﺮﺭ ﺍﻟﺮﻭﺡ ﻣﻦ ﺃﺳﺮ ﺍﻟﻨﻔﺲ ﻓﺘﻨﻄﻠﻖ ﰲ‬
‫ﻣﻠﻜﻮﺕ ﺍﷲ ﻭﺗ‪‬ﺴﺨ‪‬ﺮ ﻃﺎﻗﺎ‪‬ﺎ ﳋﺪﻣﺔ ﺻﺎﺣﺒﻬﺎ‪ ،‬ﻓﻤﻦ ﲢﺮﺭﺕ ﺭﻭﺣﻪ ﻣﻦ ﺃﺳﺮ ﺍﻟﻨﻔﺲ‬
‫ﺧ‪‬ﺮﻗﺖ ﻟﻪ ﺍﻟﻌﻮﺍﺋﺪ ﺍﻟﻜﻮﻧ‪‬ﻴﺔ‪ ،‬ﻭﻻ ﺗﺘﺤﺮﺭ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﻟﻨﻔﺲ ﺇﻻ ﺑﻘﻬﺮ ﺍﻟﻨﻔﺲ ﻭﳐﺎﻟﻔﺔ‬
‫ﺃﻫﻮﺍﺋﻬﺎ ﻭﻣﺎ ﺃﻟ‪‬ﻔﺘﻪ ﻭﺍﻋﺘﺎﺩﺗﻪ ﻣﻦ ﺍﻟﻌﺎﺩﺍﺕ ﺍﳌﺘﻤﻜﻨﺔ ﻓﻴﻬﺎ‪.‬‬
‫ﻭﻟﻘﺪ ﺃﻃﻠﻖ ﺃﺭﺑﺎﺏ ﺍﻟﺴﻠﻮﻙ ﻋﻠﻰ ﺍﳌﺮﻳﺪ‪ :‬ﺍﻟﺴﺎﻟﻚ ﻭﺍﻟﺴﺎﺋﺮ‪ ،‬ﻭﻣﺮﺍﺩﻫﻢ ‪‬ﺬﺍ ﺍﻟﺴـﲑ‬
‫ﺍﻟﺴﻔﺮ ﺍﻟﺒﺎﻃﲏ ﺑﻘﻄﻊ ﻣﻔﺎﺯﺍﺕ ﺍﻟﻨﻔﺲ ﻟﻠﻮﺻﻮﻝ ﺇﱃ ﻛﻤﺎﻝ ﺗﺰﻛﻴﺘﻬﺎ‪ ،‬ﻓﻤﺎ ﺃﻗﺮﺏ ﺍﻟﻌﺒﺪ‬
‫ﻣﻦ ﺭﺑﻪ ﺇﺫ ﻟﻴﺲ ﺑﻴﻨﻪ ﻭﺑﲔ ﺭﺑﻪ ﺇﻻ ﺣﺠﺎﺏ ﺍﻟﻨﻔﺲ‪ ،‬ﻭﻣﺎ ﺃﺑﻌﺪﻩ ﻋﻦ ﺭﺑﻪ ﻟﻜﺜﺎﻓﺔ ﺗﻠﻚ‬
‫ﺍﳊﹸﺠﺐ ﻭﺷﺪ‪‬ﺓ ﻇﻠﻤﺘﻬﺎ ﻭﺍﺗﺴﺎﻉ ﻣﻴﺎﺩﻳﻨﻬﺎ‪.‬‬
‫ﻭﻣﻦ ﱂ ﻳﺪﺧﻞ ﺍﻟﻄﺮﻳﻖ ﺣ‪ ‬ﹺﺮﻡ ﺍﻟﺴﲑ ﻭﺑﻘﻲ ﻣﻊ ﺣﻈﻮﻅ ﻧﻔﺴﻪ ﻭﺷﻬﻮﺍ‪‬ﺎ ﻓﺎﳓﻄﹼﺖ‬
‫ﻣﻦ ﺍﳌﻌﺎﱄ ﻭﺭﻛﻨﺖ ﺇﱃ ﺍﻟﺴﻔﻞ ﺧﺴﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﺫﻟﻚ ﻫﻮ ﺍﳋﺴﺮﺍﻥ ﺍﳌﺒﲔ‪.‬‬
‫ﺖ ﻋﻠﻴﻬﻢ‬‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪﺱ ﺳﺮﻩ‪)) :‬ﺍﻟﻠﻬﻢ ﺇﻥ ﺍﻟﻘﻮﻡ ﻗﺪ ‪‬ﺣ ﹶﻜﻤ ‪‬‬
‫ﺑﺎﻟﺬﻝ ﺣﱴ ‪‬ﻋﺰ‪‬ﻭﺍ‪ ،‬ﻭﺣﻜﻤﺖ ﻋﻠﻴﻬﻢ ﺑﺎﻟﻔﻘﺪ ﺣﱴ ‪‬ﻭﺟﹺﺪﻭﺍ‪ ،‬ﻓﻼ ﻣﻄﻤﻊ ﰲ ﻧﻴﻞ ﺍﻟﻌـ ‪‬ﺰ‬
‫ﻖ ﺑﺎﻟﺬﻝ ﻟﻪ‪ ،‬ﻭﻻ ﰲ ﻧﻴﻞ ﺍﻟﻐﲎ ﺑﻪ ﺣﱴ ﻳﺘﺤﻘﻖ ﺑﺎﻟﻔﻘﺪ ﳑﺎ ﺳﻮﺍﻩ((‬ ‫ﺑﺎﷲ ﺣﱴ ﻳﺘﺤ ﹶﻘ ‪‬‬
‫ﻭﺍﻟﻌﻮﺍﺋﺪ ﺿﺮﺑﺎﻥ‪:‬‬
‫‪ -١‬ﻋﻮﺍﺋﺪ ﺣﺴﻴ‪‬ﺔ‪ :‬ﻛﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﻛﺜﺮﺓ ﺍﻟﻜﻼﻡ ﻭﺍﳌﺨﺎﻟﻄﺔ ‪..‬‬
‫‪ -٢‬ﻋﻮﺍﺋﺪ ﻣﻌﻨﻮﻳ‪‬ﺔ‪ :‬ﻛﺎﳉﺎﻩ ﻭﺍﻟﺮﻳﺎﺳﺔ ﻭﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻭﺣﺐ ﺍﳌﺪﺡ ﻭﺍﻟﺜﻨﺎﺀ ‪..‬‬

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 ‫ﻛﻴﻒ ﻧ‪‬ﺠﺎﻫﺪ ﻧﻔﻮﺳﻨﺎ؟‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻷﻭﱃ‪:‬‬
‫ﻧﺒﺪﺃ ﺍﻟﺒﺤﺚ ﻋﻦ ﺍﳌﻌﻠﻢ ﺍ ﹸﳌﺮﺑ‪‬ﻲ ﺍﳌﹸﺮﺷﺪ ﺍﻟﻜﺎﻣﻞ ﺷﻴﺦ ﺍﻟﺘﺮﺑﻴﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﻋﺠﻴﺒﺔ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻣﻦ ﱂ ﻳﺼﻞ ﺇﱃ ﺷﻴﺦ ﺍﻟﺘﺮﺑﻴﺔ ﻻ ﻳﻄﻤﻊ ﺑﺎﻟﻮﺻﻮﻝ ﺃﺑﺪﹰﺍ ﻭﻟﻮ ﲨﻊ ﺍﻟﻌﻠﻮﻡ ﻛﻠـﻬﺎ‪،‬‬
‫ﻓﻘﺪ ﺻﹼﻠﻴﻨﺎ ﻛﺜﲑﹰﺍ ﻭﺻﻤﻨﺎ ﻛﺜﲑﹰﺍ ﻭﺍﻋﺘﺰﻟﻨﺎ ﻛﺜﲑﹰﺍ ﻭﺫﻛﺮﻧﺎ ﻛﺜﲑﹰﺍ ﻭﻗﺮﺃﻧﺎ ﺍﻟﻘﺮﺁﻥ ﻛـﺜﲑﹰﺍ‬
‫ﻭﺍﷲ ﻣﺎ ﻋﺮﻓﻨﺎ ﻗﻠﻮﺑﻨﺎ ﻭﻻ ﺫﻗﻨﺎ ﺣﻼﻭﺓ ﺍﳌﻌﺎﱐ ﺣﱴ ﺻﺤﺒﻨﺎ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺄﺧﺮﺟﻮﻧﺎ ﻣﻦ‬
‫ﺍﻟﺘﻌﺐ ﺇﱃ ﺍﻟﺮﺍﺣﺔ ﻭﻣﻦ ﺍﻟﺘﺨﻠﻴﻂ ﺇﱃ ﺍﻟﺼﻔﺎ ﻭﻣﻦ ﺍﻹﻧﻜﺎﺭ ﺇﱃ ﺍﳌﻌﺮﻓﺔ((‪.‬‬
‫ﻼ ﺃﺗﻰ ﺃﺑﺎ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ ﻗﺪﺱ ﺳﺮﻩ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻣﻨﺬ ﺛﻼﺛﲔ ﺳـﻨﺔ‬ ‫ﺭﻭﻱ ﺃ ﹼﻥ ﺭﺟ ﹰ‬
‫ﻭﺇﱃ ﺍﻵﻥ ﱂ ﺃﺷﻬﺪ ﺷﻴﺌﹰﺎ ﳑﺎ ﺗﻌﺪﻧﺎ ﺑﻪ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺃﺑﻮ ﻳﺰﻳﺪ‪ :‬ﻭﻟﻮ ﺩﻣﺖ ﰲ‬
‫ﺍﻟﻄﺮﻳﻖ ﺛﻼﲦﺎﺋﺔ ﺳﻨﺔ ﻟﻦ ﺗﺬﻭﻕ ﺷﻴﺌﹰﺎ ﻷﻧﻚ ﳏﺠﻮﺏ ﺑﻨﻔﺴﻚ ﻋﻦ ﺭﺑﻚ‪ ،‬ﺇﺫﺍ ﺃﺭﺩﺕ‬
‫ﺃ ﹾﻥ ‪‬ﺗﺨﺮﻕ ﻟﻚ ﺍﻟﻌﻮﺍﺋﺪ ﻓﺎﺫﻫﺐ ﺇﱃ ﺍﳊﻼﻕ ﻭﺍﺣﻠﻖ ﳊﻴﺘـﻚ ‪ -‬ﻭﻛـﺎﻥ ﺫﻭ ﳊﻴـﺔ‬
‫ﻋﻈﻴﻤﺔ‪ -‬ﻭﻋﱢﻠﻖ ﰲ ﻋﻨﻘﻚ ﳐﻼ ﹰﺓ ﻭﺍﻣﻸﻫﺎ ﺟﻮﺯﹰﺍ ﻭﺍﺫﻫﺐ ﺇﱃ ﻣﻜﺎﻥ ﻳﻌﺮﻓﻮﻧﻚ ﻓﻴـﻪ‬
‫ﻭﺍﲨﻊ ﺍﻟﺼﺒﻴﺎﻥ ﺣﻮﻟﻚ ﻭﻗﻞ ﳍﻢ‪ :‬ﻣﻦ ﻳﺼﻔﻌﲏ ﺻﻔﻌ ﹰﺔ ﺃﹸﻋﻄﻪ ﺟﻮﺯ ﹰﺓ! ﻓﻮﺿﻊ ﺍﻟﺮﺟﻞ‬
‫ﻳﺪﻩ ﻋﻠﻰ ﳊﻴﺘﻪ ﻭﻗﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺃﻣﺜﻠﻚ ﻳﻘﻮﻝ ﳌﺜﻠﻲ ﺫﻟﻚ ؟!! ﻓﻘﺎﻝ ﺃﺑﻮ ﻳﺰﻳـﺪ‪:‬‬
‫ﻟﻘﺪ ﺳﺒﺤﺖ ﻧﻔﺴﻚ ﻭﱂ ﺗﺴﺒﺢ ﺭﺑﻚ ﺣﻴﻨﻤﺎ ﻭﺿﻌﺖ ﻳﺪﻙ ﻋﻠﻰ ﳊﻴﺘـﻚ ﻓﻜﻴـﻒ‬
‫ﺳﻴﻨﻈﺮ ﺍﷲ ﺇﻟﻴﻚ ؟!‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﺇ ﹼﻥ ﺍﻟــﻮﺭﺩ ﻣﻨﺒﺘــﻪ ﺍﻟﺘــﺮﺍﺏ‬ ‫ﻛﻦ ﺃﺭﺿـﹰﺎ ﻟﻨ‪‬ـﺰﺭﻉ ﻓﻴـﻚ ‪‬ﻭﺭﺩﹰﺍ‬

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 ‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻧﻴﺔ‪:‬‬
‫ﻧﺒﺪﺃ ﺑﺈﺭﺷﺎﺩ ﺍﳌﹸﺮﺑ‪‬ﻲ ﲞﺮﻕ ﻣﺸﺘﻬﻴﺎ‪‬ﺎ ﺣﱴ ﺗﻜﺘﻤﻞ ﺗﺰﻛﻴﺘﻬﺎ ﻭﻳﺴﺘﻮﻱ ﻋﻨﺪﻫﺎ ﺍﳌﻨـﻊ‬
‫ﻭﺍﻟﻌﻄﺎﺀ ﻭﺍﻟﻌﺰ ﻭﺍﻟﺬﻝ‪.‬‬
‫ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫﻢ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺕ‪ :‬ﻛﻨﺖ ﰲ ﻣﺮﻛﺐ ﻳﻮﻣـﹰﺎ‬ ‫ﺕ ﻣﻌﺪﻭﺩﺍ ‪‬‬ ‫))ﻣﺎ ﺳ‪‬ﺮﺭﺕ ﰲ ﺍﻹﺳﻼﻡ ﺇﻻ ﺛﻼﺙ ﻣﺮﺍ ‪‬‬
‫ﻭﻛﺎﻥ ﺑﻪ ﺭﺟ ﹲﻞ ﳛﻜﻲ ﺍﳋﻄﺎﺑﺎﺕ ﻓﻴﻀﺤﻚ ﻣﻨﻪ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻛﺎﻥ ﻛﻠﻤﺎ ﲢﺪ‪‬ﺙ ﻳﺄﺧـﺬ‬
‫ﺑﻠﺤﻴﱵ ﻭﳝﺪ ﻳﺪﻩ ﺇﱃ ﺻﻠﻌﱵ ﻭﺍﻟﻨﺎﺱ ﻳﻀﺤﻜﻮﻥ‪ ،‬ﻓﻠﻢ ﻳﻜﻦ ﰲ ﺍﳌﺮﻛﺐ ﺃﺣﻘﺮ ﻣـﲏ‬
‫ﻭﻻ ﺃﺻﻐﺮ‪ ،‬ﻭﻣﺮ ﹰﺓ ﻛﻨﺖ ﺟﺎﻟﺴﹰﺎ ﻓﺠﺎﺀﱐ ﺇﻧﺴﺎ ﹲﻥ ﻭﺑﺎ ﹶﻝ ﻋﻠ ‪‬ﻲ‪ ،‬ﻭﻣﺮ ﹰﺓ ﻛﻨﺖ ﻋﻠﻰ ﻃﺮﻑ‬
‫ﻁ‪ :‬ﺃﻳﻦ ﺍﻟﻌﻤـﺮﺍﻥ؟ ﻓﺄﺷـﺮﺕ ﺇﱃ‬ ‫ﺍﻟﻌﻤﺮﺍﻥ ﻋﻨﺪ ﺍﳉﺒ‪‬ﺎﻧﺔ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺭﺟ ﹲﻞ ﻣﻦ ﺍﻟﺸ‪ ‬ﺮ ‪‬‬
‫ﺍﳉﺒ‪‬ﺎﻧﺔ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻳﻦ ﺍﳋﺮﺍﺏ؟ ﻓﺄﺷﺮﺕ ﺇﱃ ﺍﻟﺒﻠﺪ‪ ،‬ﻓﻘﺎﻡ ﺑﻴﺪﻩ ﻭﺻﻔﻌﲏ ﻭﺳﺒ‪‬ﲏ((‪.‬‬
‫ﻗﻠﺖ‪ :‬ﺳﺒﺐ ﺳﺮﻭﺭﻩ ﺍﻧﺘﺼﺎﺭﻩ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﺗﺰﻛﻴﺘﻬﺎ ﻣﻦ ﺣﻈﻮﻇﻬﺎ ﻓﺈ‪‬ﺎ ﱂ ﺗﺘﻜﺒ‪‬ﺮ‬
‫ﻭﱂ ﺗﺄﻧﻒ ﻭﱂ ﺗﻌﺘﺮﺽ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺍﳌﺮﻳﺪ ﺃ ﹼﻥ ﳎﺎﻫﺪﺓ ﺍﻟﻨﻔﺲ ‪‬ﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ ﻻ ﲤﺘﺪ ﻃﻴﻠﺔ‬
‫ﺍﻟﻌﻤﺮ‪ ،‬ﺇﳕﺎ ﻫﻲ ﻣﺮﺣﻠﺔ ﻣﻦ ﻣﺮﺍﺣﻞ ﺍﻟﺘﺮﺑﻴﺔ‪ ،‬ﺇﺫﺍ ﻣﺎ ﺗﺰ ﹼﻛﺖ ﻭﺗﻄﻬ‪‬ـﺮﺕ ﺍﻧﺘﻘـﻞ ﺇﱃ‬
‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺘﺎﻟﻴﺔ‪.‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺖ‬
‫ﺭﻓﻌﺖ ﺣﺠﺎﺑـﻚ ﳌـﺎ ﻭﺻـﻠ ‪‬‬ ‫ـﺎ‬‫ـﺎﱄ ﻭﻣـ‬ ‫ـﺪ ﻭﺻـ‬ ‫ـﺖ ﺗﺮﻳـ‬ ‫ﻭﻗﺎﻟـ‬
‫ﺕ‬
‫ﺃﻣﺘ‪‬ﻬـــﺎ ﲡـــﺪﱐ ﺇ ﹾﻥ ﺃﺭﺩ ‪‬‬ ‫ﺣﺠﺎﺑﻚ ﻧﻔﺴـﻚ ﻳـﺎ ﻋﺎﺷـﻘﻲ‬
‫ﺕ‬
‫ﺃﺣﺎﻟــﺖ ﻭﺻــﺎﱄ ﳌــﺎ ﺃﺭﺩ ‪‬‬ ‫ﻓ ‪‬ﺮﺣﺖ ﺃﺟﺎﻫـﺪ ﻧﻔﺴـﻲ ﺍﻟـﱵ‬
‫ﻭﺃﺿﺮﺏ ﻃﻮﻗـﹰﺎ ﺇﺫﺍ ﻣـﺎ ﻏـﻮﺕ‬ ‫ﺃﺟــﺮ‪‬ﺩ ﻧﻔﺴــﻲ ﺃﻫﻮﺍﺀﻫــﺎ‬
‫ﺖ‬
‫ﱄ ﻭﺻــﻠ ‪‬‬
‫ﲝــﺰﻡ ﻭﻋــﺰﻡ ﺇ ﹼ‬ ‫ـﺪﺍﻫﺎ‬
‫ـﺎﺩﻯ ﻟﺴـﻤﻌﻲ ﻧـ‬
‫ﺇﱃ ﺃﻥ ‪‬ـ‬

‫‪١٩٩‬‬
 ‫ﺍﳌﺮﺣﻠﺔ ﺍﻟﺜﺎﻟﺜﺔ‪:‬‬
‫ﻫﻲ ﻏﺮﺱ ﺍﺳﻢ ﺍﷲ ﻓﻴﻬﺎ ﻭﲢﻠﻴﺘﻬﺎ ﺑﺎﻟﻔﻀﺎﺋﻞ ﻟﺘﺮﺗﻘﻲ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪] z Ú Ù Ø × Ö Õ‬ﺍﻷﻋﻠﻰ‪.[١٥ – ١٤ :‬‬ ‫{‪Ô Ó Ò Ñ‬‬
‫ﻭﻟﻜﻦ ﻻ ﻳﻌﲏ ﺑﻌﺪ ﺑﻠﻮﻍ ﻫﺬﻩ ﺍﳌﺮﺣﻠﺔ ﺍﻟﺘﺨﻠﹼﻲ ﻋﻦ ﺟﻬﺎﺩ ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻠﻌ ﹼﻞ ﺍﻟـﻨﻔﺲ‬
‫ﺗﺸﻌﺮ ﺳﺎﻋﺔ ﺑﺸﻲﺀ ﻣﻦ ﺍﻟﺰﻫﻮ ﻭﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﻓﻮﺟﺐ ﺍﻟﺘﺪ ‪‬ﺧﻞ ﻹﻋﺎﺩﺓ ﺍﻟﺘﻄﻬﲑ ﻛﻤﺎ ﻓﻌﻞ‬
‫ﺳﻴﺪﻧﺎ ﻋﻤﺮ‪.‬‬
‫ﻓﻘﺪ ﻭﺭﺩ ﻋﻦ ﳏﻤﺪ ﺑﻦ ﻋﻤﺮ ﺍﳌﺨﺰﻭﻣﻲ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪:‬‬
‫))ﻧﺎﺩﻯ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ :‬ﺍﻟﺼﻼﺓ ﺟﺎﻣﻌﺔ‪ ،‬ﻓﻠﻤﺎ ﺍﺟﺘﻤﻊ ﺍﻟﻨﺎﺱ ﻭﻛﺜﺮﻭﺍ‪ ،‬ﺻﻌﺪ‬
‫ﻋﻤﺮ ﺍﳌﻨﱪ‪ ،‬ﻓﺤﻤﺪ ﺍﷲ ﻭﺃﺛﲎ ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺃﻫﻠﻪ ﻭﺻﻠﹼﻰ ﻋﻠﻰ ﻧﺒﻴﻪ ﳏﻤﺪ ‪ ‬ﰒ ﻗـﺎﻝ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻟﻘﺪ ﺭﺃﻳﺘﲏ ﺃﺭﻋﻰ ﻋﻠﻰ ﺧﺎﻻﺕ ﱄ ﻣﻦ ﺑﲏ ﳐﺰﻭﻡ‪ ،‬ﻓﻴﻘﺒﻀﻦ ﱄ ﺍﻟﻘﺒﻀﺔ‬
‫ﻣﻦ ﺍﻟﺘﻤﺮ ﻭﺍﻟﺰﺑﻴﺐ‪ ...‬ﻓﺄﺿﻞ ﻳﻮﻣﻲ ﻭﺃﻱ ﻳﻮﻡ! ﰒ ﻧﺰﻝ‪ ،‬ﻓﻘﺎﻝ ﻋﺒﺪ ﺍﻟـﺮﲪﻦ ﺑـﻦ‬
‫ﻋﻮﻑ ‪ :‬ﻳﺎ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻣﺎ ﺯﺩﺕ ﻋﻠﻰ ﺃﻥ ﻗﻤﺄﺕ ﻧﻔﺴﻚ ‪-‬ﻳﻌـﲏ ‪‬ﻋﺒـﺖ‪-‬‬
‫ﻓﻘﺎﻝ‪ :‬ﻭﳛﻚ ﻳﺎ ﺑﻦ ﻋﻮﻑ! ﺇﱐ ﺧﻠﻮﺕ ﻓﺤﺪﺛﺘﲏ ﻧﻔﺴﻲ ﻓﻘﺎﻟـﺖ‪ :‬ﺃﻧـﺖ ﺃﻣـﲑ‬
‫)‪(١‬‬
‫ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻓﻤﻦ ﺫﺍ ﺃﻓﻀﻞ ﻣﻨﻚ؟ ﻓﺄﺭﺩﺕ ﺃﻥ ﺃﻋﺮ‪‬ﻓﻬﺎ ﻗﺪﺭﻫﺎ((‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﻟﻄﺮﻳﻖ ﻃﻮﻳ ﹲﻞ ﻓﺎﺟﺘﻬﺪ ﻟﺘﻘﻄﻊ ﺍﳌﻔﺎﺯﺓ ﻭﺗﺼﻞ ﺇﱃ ﻛﻤﺎﻝ‬
‫ﺍﻟﺘﺰﻛﻴﺔ‪ ،‬ﻭﺍﺳﺘﻌﻦ ﻋﻠﻰ ﺫﻟﻚ ﺑﺈﺭﺷﺎﺩ ﺷﻴﺨﻚ‪ ،‬ﻭﻻ ﺗﻠﻢ ﺭ‪‬ﺑﻚ ﻭﻻ ﺷﻴﺨﻚ ﻋﻠـﻰ‬
‫ﺗﺄﺧﺮﻙ ﰲ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﹸﻟ ‪‬ﻢ ﻧﻔﺴﻚ ﻋﻠﻰ ﺗﻘﺼﲑﻙ ﰲ ﺁﺩﺍﺏ ﺍﻟﺴﻠﻮﻙ‪.‬‬

‫)‪ (١‬ﻣﻨﺘﺨﺐ ﻛﱰ ﺍﻟﻌﻤﺎﻝ )‪.(٤١٨/٤‬‬

‫‪٢٠٠‬‬
‫‪ (٨٤‬ﻟﻮ ﺃ�ﻚ ﻻ ﺗﺼﻞ ﺇﻟﻴﻪ ﺇﻻّ ﺑﻌﺪ ﻓﻨﺎﺀ ﻣﺴﺎﻭﻳﻚ ﻭﳏﻮ ﺩﻋﺎﻭﻳﻚ ﱂ ﺗﺼﻞ ﺇﻟﻴـﻪ ﺃﺑـﺪﺍً‪،‬‬

‫ﻭﻟﻜﻦ ﺇﻥ‪ ‬ﺃﺭﺍﺩ ﺃﻥ‪ ‬ﻳﻮﺻﻠﻚ ﺇﻟﻴﻪ ﺳﱰ ﻭﺻﻔﻚ ﺑﻮﺻﻔﻪ‪ ،‬ﻭﻏﻄﻰ �ﻌﺘﻚ ﺑﻨﻌﺘﻪ‪ ،‬ﻓﻮﺻ‪‬ـﻠﻚ‬

‫ﺇﻟﻴﻪ ﲟﺎ ﻣﻨﻪ ﺇﻟﻴﻚ ﻻ ﲟﺎ ﻣﻨﻚ ﺇﻟﻴﻪ‪.‬‬

‫ﺍﻟﻄﺮﻳﻖ ﺳﻠﻮﻙ ﻳﺘﺤﺮﺭ ﻓﻴﻪ ﺍﻟﺴﺎﻟﻚ ﻣﻦ ﻧﻘﺎﺋ‪‬ﺼﻪ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﺇﱃ ﺣﲔ ﻭﺻﻮﻟﻪ ﺇﱃ‬
‫ﺍﻟﻄﻬﺎﺭﺓ ﻭﺍﻟﻨﻘﺎﺀ‪ ،‬ﻟﺬﻟﻚ ﻗﻴﻞ‪:‬‬
‫ﻟﻦ ﻳﻨﺎﻝ ﺍﻟﻮﺻﻞ ﻣﻦ ﻓﻴـﻪ ﻓﻀـﻠﺔ‬ ‫ﻁ‬
‫ﺇ ﹾﻥ ﺗﺮﺩ ﻭﺻﻠﻨﺎ ﻓﻤﻮﺗـﻚ ﺷـﺮ ﹲ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪﺱ ﺳﺮﻩ‪:‬‬
‫ﱄ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭﻣﻌﻪ ﺷﻬﻮﺓ ﻣﻦ ﺷﻬﻮﺍﺗﻪ ﺃﻭ ﺗﺪﺑﲑ ﻣﻦ ﺗﺪﺑﲑﺍﺗﻪ ﺃﻭ‬ ‫))ﻻ ﻳﺼﻞ ﺍﻟﻮ ﹼ‬
‫ﺍﺧﺘﻴﺎﺭ ﻣﻦ ﺍﺧﺘﻴﺎﺭﺍﺗﻪ((‪.‬‬
‫ﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺘﺼﻔﻴﺔ ﻭﺍﻟﺘﻨﻘﻴﺔ ﻟﻴﺴﺖ ﲜﻬﺪ ﺍﻟﺴﺎﻟﻚ ﻭﺇﳕﺎ ﺑﺘﻮﻓﻴﻖ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻠﻴﺴﺖ‬
‫ﺻﻠﺔ ﻭﺇﳕﺎ ﻓﻀﻞ ﺍﷲ‪ ،‬ﻓﺎﻟﺴﺎﻟﻚ ﺍﻟﺼﺎﺩﻕ ﰲ ﺳﻠﻮﻛﻪ ﻳﺴﺘﺮ ﺍﷲ ﺃﻭﺻـﺎﻑ‬ ‫ﺇﺫﹰﺍ ﻫﻲ ﺍﳌﻮ ‪‬‬
‫ﺑﺸﺮﻳﺘﻪ ﺑﺄﻭﺻﺎﻑ ﺃﻟﻮﻫﻴﺘﻪ ﻓﺘﻨﺸﻂ ﺭﻭﺣﺎﻧﻴﺘﻪ‪ ،‬ﻓﻴﻜﻮﻥ ﻭﺻﺎﻟﻪ ﻟﻪ ﲟﺎ ﺗﻔﻀ‪‬ﻞ ﺑﻪ ﻋﻠﻴﻪ ﻻ‬
‫ﲜﻬﺪﻩ ﻭ‪‬ﺑ ﹾﺬﻟ ‪‬ﻪ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺬﺭ ﺃﻥ ﺗﻨﺴﺐ ﻭﺻﺎﻟﻚ ﺇﻟﻴﻚ ﻭﺇﻧ‪‬ﻤﺎ ﻫﻮ ﺍﳋﺎﻟ ‪‬ﻖ ﻭﺍﳍﺎﺩﻱ ﻭﺍﳌﻮﻓ ‪‬ﻖ‬
‫ﻭﺍﳌﻌﻄﻲ ﻭﺍﳌﻮﺻﻞ‪.‬‬

‫‪٢٠١‬‬
‫‪ (٨٥‬ﻟﻮﻻ ﲨﻴﻞ ﺳ‪‬ﱰﻩ ﱂ ﻳﻜﻦ ﻋﻤﻞٌ ﺃﻫﻼ‪ ‬ﻟﻠﻘَﺒـﻮﻝ‪ ،‬ﺃ�ـﺖ ﺇﱃ ﺣ‪‬ﻠﻤ‪‬ـﻪ ﺇﺫﺍ ﺃﻃﻌﺘـﻪ ﺃﺣـﻮﺝ‬

‫ﻣﻨﻚ ﺇﱃ ﺣﻠﻤﻪ ﺇﺫﺍ ﻋﺼﻴﺘﻪ‪ ،‬ﻻ ﻳﺰﻳﺪ ﰲ ﻋﺰ‪‬ﻩ ﺇﻗﺒﺎﻝ ﻣﻦ ﺃﻗﺒﻞ ﻋﻠﻴﻪ ﻭﻻ ﻳ‪‬ﻨﻘ‪‬ﺺ ﻣﻦ ﻋـﺰ‪‬ﻩ‬

‫ﺇﺩﺑﺎﺭ ﻣﻦ ﺃﺩﺑﺮ ﻋﻨﻪ‪ ،‬ﻭﻻ ﺗﻨﻔﻌﻪ ﻃﺎﻋﺘﻚ ﻭﻻ ﺗﻀﺮ‪‬ﻩ ﻣﻌﺼﻴﺘﻚ‪ ،‬ﻭﺇﳕﺎ ﺃﻣﺮﻙ ﲠﺬﻩ ﻭﳖﺎﻙ‬

‫ﻋﻦ ﻫﺬﻩ‪ ،‬ﳌﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻚ ﻓﺎﻓﻬﻢ‪..‬‬

‫ﻒ ﻻﺯ ‪‬ﻡ ﻟﻸﻟﻮﻫﻴﺔ‪.‬‬
‫ﻣﻦ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻐ‪‬ﲎ ﻭﻫﻮ ﻭﺻ ‪‬‬
‫ﻭﻣﻌﲎ ﺍﻟﻐﲏ‪ :‬ﻣﻦ ﺍﺳﺘﻐﲎ ﻋﻦ ﻛ ﱠﻞ ﻣﺎ ﺳﻮﺍﻩ ﻭﺍﻓﺘﻘﺮ ﻛﻞﱡ ﻣﺎ ﺳﻮﺍﻩ ﺇﻟﻴﻪ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ ‪] z‬ﻓﺎﻃﺮ‪.[١٥ :‬‬ ‫{ ‪~ } | {z y x w v u‬‬
‫ﺺ ﻣﻦ ‪‬ﻋ ‪‬ﺰﻩ ﺇﻋﺮﺍﺿﻬﻢ‪ ،‬ﻷ‪‬ﻢ ﺑﺎﻟﻨﻬﺎﻳﺔ ﻫﻢ‬
‫ﻓﻼ ﻳﺰﻳﺪﻩ ﺗﻌﺒ‪‬ﺪ ﺍﳌﺘﻌﺒﺪﻳﻦ ‪‬ﻋ ‪‬ﺰ ﹰﺓ ﻭﻻ ﻳ‪‬ﻨﻘ ‪‬‬
‫ﻋﺒﺎﺩﻩ ﻭﻫﻮ ﻣﻮﻻﻫﻢ‪.‬‬
‫ﻭﻟﻮ ﹸﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻓﻌ‪‬ﺮﺿﺖ ﻣﻌﺎﺻﻲ ﺍﻟﻔﺎﺟﺮ ﻭﺃﻋﻤﺎﻟﻪ ﻟﻄﺎﻟﺐ ﲝﻠﻢ ﺍﷲ ﻭﻋﻔـﻮﻩ‪،‬‬
‫ﻭﻛﺬﻟﻚ ﻟﻮ ﹸﻛﺸﻒ ﺍﻟﻐﻄﺎﺀ ﻭﻋﺮﺿﺖ ﻋﻠﻰ ﺍﻟﻄﺎﺋﻊ ﺃﻋﻤﺎﻟﻪ ﻣﻘﺮﻭﻧﺔ ﺑﻨﻌﻢ ﺭﺑﻪ‪ ،‬ﻟﺮﺃﻯ‬
‫ﺍﻟﻄﺎﻋﺎﺕ ﻣﻌﺎﺻﻲ ﻭﻻﺣﺘﺎﺝ ﺃﻳﻀﹰﺎ ﺇﱃ ﺣ‪‬ﻠﻤ‪‬ﻪ ﻭﻋﻔﻮﻩ ﻛﻤﺎ ﳛﺘﺎﺝ ﺍﻟﻌﺎﺻﻲ‪.‬‬
‫ﺍﻟﻄﺎﺋﻊ ﺃﺣﻮﺝ ﺇﱃ ﺣﻠﻢ ﺍﷲ ﻣﻦ ﺍﻟﻌﺎﺻﻲ‪ ،‬ﻷﻥ ﺍﻟﻄﺎﻋﺔ ‪‬ﺗﻨﺸﺊ ﰲ ﺍﻟﻨﻔﺲ ﺍﻟﻌﺠﺐ‬
‫ﻭﺍﻟﻐﺮﻭﺭ ﻭﺍﻟﻜﱪﻳﺎﺀ‪ ،‬ﺃﻣﺎ ﺍﳌﻌﺼﻴﺔ ﻓﺘﻨﺸﺊ ﰲ ﺍﻟﻘﻠﺐ ﺍﻟﺬ‪‬ﻟﺔ ﻭﺍﻻﻧﻜﺴﺎﺭ‪.‬‬
‫ﺭﻭﻱ ﺃﻥ ﻣﺎﻟﻚ ﺑﻦ ﺩﻳﻨﺎﺭ ‪ ‬ﻗﺎﻝ‪:‬‬
‫)‪(١‬‬
‫((‬ ‫))ﻗﺎﻝ ﻣﻮﺳﻰ ‪ :‬ﻳﺎ ﺭﺏ ﺃﻳﻦ ﺃﺑﻐﻴﻚ؟ ﻗﺎﻝ‪ :‬ﺍﺑﻐﲏ ﻋﻨﺪ ﺍﳌﻨﻜﺴﺮﺓ ﻗﻠﻮ‪‬ﻢ‬

‫)‪ (١‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ )‪.(٢/٣٦٤‬‬

‫‪٢٠٢‬‬
 ‫ﻋﻦ ﺃﻧﺲ ﺑﻦ ﻣﺎﻟﻚ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫ﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﻗﻞ ﻟﻌﺒﺎﺩﻱ ﺍﻟﺼﺪﻳﻘﲔ‪ :‬ﻻ ﻳﻐﺘﺮﻭﺍ ﰊ‪،‬‬
‫»ﺃﻭﺣﻰ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻧ ‪‬‬
‫ﻓﺈﱐ ﺇﻥ ﺃﻗﻢ ﻋﻠﻴﻬﻢ ﻗﺴﻄﻲ ﺃﻭ ﻋﺪﱄ ﺃﻋﺬ‪‬ﻢ ﻏﲑ ﻇﺎﱂ ﳍﻢ‪ ،‬ﻭﻗﻞ ﻟﻌﺒﺎﺩﻱ ﺍﳌﺬﻧﺒﲔ‪:‬‬
‫)‪(١‬‬
‫ﻻ ﻳﻴﺄﺳﻮﺍ ﻣﻦ ﺭﲪﱵ‪ ،‬ﻓﺈﱐ ﻻ ﻳﻜﱪ ﻋﻠﻲ ﺫﻧﺐ ﺃﻏﻔﺮﻩ ﳍﻢ«‬
‫ﻟﺬﻟﻚ ﻋﻠﹼﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺃﻣﺘﻪ ﺃﻥ ﻳﺴﺘﻐﻔﺮﻭﺍ ﺩ‪‬ﺑﺮ ﺍﻟﻄﺎﻋﺎﺕ‪.‬‬
‫ﻭﳌﺎ ﻳﺄﻣﺮ ﺍﷲ ﺑﻄﺎﻋﺘﻪ ﻭﻳﻨﻬﻰ ﻋﻦ ﻣﻌﺼﻴﺘﻪ ﻻ ﻳﺄﻣﺮ ﻋﻦ ﻓﻘ ﹴﺮ ﺇﱃ ﻋﺒﺎﺩﻩ ﻭﺇﳕﺎ ﻟﻴﺪﳍﻢ‬
‫ﻋﻠﻰ ﻣﺴﺎﻟﻚ ﺭﺿﺎﻩ ﻟﻴﺴﻌﺪﻭﺍ ﺑﺮﺿﺎ ﻣﻮﻻﻫﻢ ﻋﻨﻬﻢ‪.‬‬
‫ﻋﻦ ﺃﰊ ﺫﺭ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﻟـﻰ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪ :‬ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃ ﹼﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧـﺮﻛﻢ‬
‫ﻭﺇﻧﺴﻜﻢ ﻭﺟ‪‬ﻨﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﺗﻘﻰ ﻗﻠﺐ ﺭﺟ ﹴﻞ ﻭﺍﺣ ‪‬ﺪ ﻣﻨﻜﻢ‪ ،‬ﻣﺎ ﺯﺍﺩ ﺫﻟـﻚ ﰲ‬
‫ﻣﻠﻜﻲ ﺷﻴﺌﹰﺎ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃ ﹼﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻛﺎﻧﻮﺍ ﻋﻠـﻰ‬
‫ﺃﻓﺠﺮ ﻗﻠﺐ ﺭﺟ ﹴﻞ ﻭﺍﺣ ‪‬ﺪ ﻣﻨﻜﻢ‪ ،‬ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﻣﻦ ﻣﻠﻜﻲ ﺷﻴﺌﹰﺎ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃ ﹼﻥ‬
‫ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴﻜﻢ ﻭﺟﻨﻜﻢ ﻗﺎﻣﻮﺍ ﰲ ﺻﻌﻴ ‪‬ﺪ ﻭﺍﺣ ‪‬ﺪ ﻓﺴﺄﻟﻮﱐ ﻓﺄﻋﻄﻴـﺖ‬
‫ﻛ ﱠﻞ ﺇﻧﺴﺎ ‪‬ﻥ ﻣﺴﺄﻟﺘﻪ ﻣﺎ ﻧﻘﺺ ﺫﻟﻚ ﳑﺎ ﻋﻨﺪﻱ ﺇﻻ ﻛﻤﺎ ﻳﻨﻘﺺ ﺍﳌﺨﻴﻂ ﺇﺫﺍ ﺃﺩﺧـﻞ‬
‫ﺍﻟﺒﺤﺮ‪ ،‬ﻳﺎ ﻋﺒﺎﺩﻱ ﺇﳕﺎ ﻫﻲ ﺃﻋﻤﺎﻟﻜﻢ ﺃﺣﺼﻴﻬﺎ ﻟﻜﻢ ﰒ ﺃﻭﻓﻴﻜﻢ ﺇﻳﺎﻫﺎ‪ ،‬ﻓﻤﻦ ﻭﺟـﺪ‬
‫ﺧﲑﹰﺍ ﻓﻠﻴﺤﻤﺪ ﺍﷲ‪ ،‬ﻭﻣﻦ ﻭﺟﺪ ﻏﲑ ﺫﻟﻚ ﻓﻼ ﻳﻠﻮﻣ ‪‬ﻦ ﺇﻻ ﻧﻔﺴﻪ« )‪.(٢‬‬
‫ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﻣﺎ ﻫ‪‬ﻨﺎﻙ ﺇﻻ ﻓﻀﹸﻠﻪ‪ ،‬ﻭﻻ ﻧﻌﻴﺶ ﺇﻻ ﰲ ‪‬ﺳﺘﺮﻩ‪ ،‬ﻭﻟﻮ ﻛﺸﻒ ﺍﻟﻐﻄـﺎﺀ‬
‫ﻟﻜﺸﻒ ﻋﻦ ﺃﻣﺮ ﻋﻈﻴﻢ‪.‬‬

‫)‪ (١‬ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ )‪.(٣/٤٨‬‬

‫)‪ (٢‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٦٧٣٧‬‬
‫‪٢٠٣‬‬
 ‫ﻟﻴﺲ ﻛﻞ ﻋﻤﻞ ﻣﻘﺒﻮﻝ ﺇﻻ ﺇﺫﺍ ﲢﻘﻘﺖ ﻓﻴﻪ ﺷﺮﻭﻁ ﺍﻟﻘﺒﻮﻝ‪:‬‬
‫ﺷﺮﻭﻁ ﺍﻟﻘﺒﻮﻝ‪:‬‬
‫‪ -١‬ﺍﻹﺧﻼﺹ‪.‬‬
‫‪ -٢‬ﺍﳊﻀﻮﺭ‪.‬‬
‫‪ -٣‬ﺍﻟ‪‬ﺘﱪﻱ ﻣﻦ ﺍﳊﻮﻝ ﻭﺍﻟﻘﻮ‪‬ﺓ‪.‬‬
‫ﺴﻨ‪‬ﺔ‪.‬‬
‫‪ -٤‬ﺍﳌﻮﺍﻓﻘﺔ ﻟﻠﻜﺘﺎﺏ ﻭﺍﻟ ‪‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﻳﺎﻙ ﺃﻥ ﺗﻐﺘﺮ ﺑﺄﻋﻤﺎﻟﻚ ﻭﺃﺫﻛﺎﺭﻙ ﻭﺍﻃﻠﺐ ﻋﻔﻮ ﺍﷲ ﻭﺣﻠﻤﻪ‪ ،‬ﻓﻠﻮ‬
‫ﺃﻗﺎﻡ ﺍﳌﻴﺰﺍﻥ ﻷﻫﻠﻚ ﺍﻟﻄﺎﺋﻌﲔ ﻛﻤﺎ ‪‬ﻳﻬﻠﻚ ﺍﻟﻌﺎﺻﲔ‪.‬‬

‫*********‬

‫‪٢٠٤‬‬
‫‪ (٨٦‬ﺍﻟﺴ‪‬ﱰُ ﻋﻠﻰ ﻗﺴﻤﲔ‪ :‬ﺳﱰٌ ﻋﻦ ﺍﳌﻌﺼ‪‬ﻴﺔ ﻭ ﺳﱰٌ ﻓﻴﻬـﺎ‪ ،‬ﻓﺎﻟﻌﺎﻣ‪‬ـﺔ ﻳﻄﻠﺒـﻮﻥ ﻣـﻦ‬

‫ﺍ‪ ‬ﺍﻟﺴ‪ّ‬ﱰ ﻓﻴﻬﺎ ﺧﺸﻴﺔ ﺳﻘﻮﻁ ﻣﺮﺗﺒﺘﻬﻢ ﻋﻨﺪﹶ ﺍﳋﻠﻖِ‪ ،‬ﻭﺍﳋﺎﺻ‪‬ﺔُ ﻳﻄﻠﺒﻮﻥﹶ ﻣـﻦ ﺍ‪ ِ‬ﺍﻟﺴ‪‬ـﱰ‬

‫ﻋﻨﻬﺎ ﺧﺸﻴﺔَ ﺳ‪‬ﻘﻮﻃﻬﻢ ﻣﻦ �ﻈﺮ ﺍﳊﻖ‪.‬‬

‫ﺽ ﻟﻠﺨﻄﻴﺌﺔ‪ ،‬ﻭﺍﻟﻮﻗﻮﻉ ‪‬ﺎ ﻋﻠﻰ ﺍﺧﺘﻼﻑ ﺩﺭﺟﺎ‪‬ﺎ‪.‬‬
‫ﻛ ﹼﻞ ﺑﲏ ﺁﺩﻡ ﻣﻌﺮ ‪‬‬
‫ﻋﻦ ﺃﻧﺲ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﻛﻞ ﺍﺑﻦ ﺁﺩﻡ ﺧﻄﺎﺀ ﻓﺨﲑ ﺍﳋﻄﺎﺋﲔ ﺍﻟﺘﻮﺍﺑﻮﻥ«‬
‫ﻟﻜﻦ ﺃﺛﺮ ﺍﳌﻌﺼﻴﺔ ﻋﻠﻰ ﺍﻟﻌﺎﺻﻲ ﳜﺘﻠﻒ ﺑﺎﺧﺘﻼﻑ ﻣﻘﺎﻣﻪ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺎﻣﺔ‪:‬‬
‫ﻭﻫﻢ ﻣﻦ ﱂ ﻳﺪﺧﻠﻮﺍ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﳑﻦ ﻗﺮﺅﻭﺍ ﻋﻠﻮﻡ ﺍﻟﻈﺎﻫﺮ ﻭﱂ ﻳﺸـﻤ‪‬ﻮﺍ ﻋﻠـﻮﻡ‬
‫ﺍﻟﺒﺎﻃﻦ‪ ،‬ﺇﺫﺍ ﻋﺼﻰ ﺃﹶﺣﺪﻫﻢ ﺭﺑ‪‬ﻪ ﺧﺸﻲ ﻣﻦ ﺍﻟﻨﺎﺱ ﻛﺨﺸﻴﺔ ﺍﷲ ﺃﻭ ﺃﺷ ‪‬ﺪ ﺧﺸﻴﺔ‪ ،‬ﲡﺪﻩ‬
‫ﻳﺴﺘﺨﻔﻲ ﻣﻦ ﺍﻟﻨﺎﺱ ﻭ ﻻ ﻳﺴﺘﺨﻔﻲ ﻣﻦ ﺍﷲ ﻭﻫﻮ ﻣﻌﻪ‪ ،‬ﻓﺪﺍﻓﻊ ﺧﺸ‪‬ﻴﺘ ‪‬ﻪ ﻣﻦ ﺍﻟﻨـﺎﺱ‬
‫ﺩﻭﻥ ﺍﷲ‪ :‬ﺍﻟﺮﻳﺎﺀ‪.‬‬
‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ‪:‬‬
‫ﻫﻢ ﺍﻟﺬﻳﻦ ﻣﺎ ﺯﺍﻟﻮﺍ ﰲ ﻃﺮﻳﻖ ﺍﻟﺘﻜﻤﻴﻞ ﻭﺍﻹﺻﻼﺡ ﻟﻠﻘﻠﻮﺏ‪ ،‬ﻓﺈ‪‬ﻢ ﻳﻄﻠﺒﻮﻥ ﺍﻟﺴﺘﺮ‬
‫ﻋﻦ ﺍﳌﻌﺼﻴﺔ ﻋﻦ ﻋﲔ ﺍﳋﻠﻖ‪ ،‬ﻟﺌﻼ ‪‬ﻳ‪‬ﺘﻬﻢ ﺍﻟﻄﺮﻳﻖ ﻭ‪‬ﻳ‪‬ﻨ ّﹼﻘﺺ ﹶﻏﲑ ﹰﺓ ﻋﻠﻴﻪ‪ ،‬ﻭﻳﻄﻠﺒﻮﻥ ﻣـﻦ‬
‫ﺍﷲ ﺍﻟﻌﻔﻮ ﻭﺃﻻ ﻳﻘﻌﻮﺍ ﻓﻴﻬﺎ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﺧﻮﻓﹰﺎ ﺃﻥ ﳜﺮﺟﻬﻢ ﺫﻟﻚ ﻣـﻦ ﺍﻟﻄﺮﻳـﻖ‪ ،‬ﻭ‬
‫ﳚ ‪‬ﺪﻭﺍ ﰲ ﺳﲑﻫﻢ ﻭ ﻻ ﻳﻘﻔﻮﺍ ﻣﻊ ﻧﻔﻮﺳﻬﻢ‪.‬‬

‫)‪(١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(١٣٠٧٢‬‬

‫‪٢٠٥‬‬
 ‫‪ -٣‬ﺍﻟﻮﺍﺻﻠﻮﻥ‪:‬‬
‫ﻓﺈ‪‬ﻢ ﻻ ﻳﻄﻠ‪‬ﺒﻮﻥ ﺷﻴﺌﹰﺎ ﻻﺳﺘﺴﻼﻣﻬﻢ ﻟﻸﻗﺪﺍﺭ‪ ،‬ﻓﺈﺫﺍ ﺷﻬﺪﻭﺍ ﻣﻦ ﺍﷲ ﻃﺎﻋﺔ ﺷﻬﺪﻭﺍ‬
‫ﻓﻴﻬﺎ ﺍ ‪‬ﳌﻨ‪‬ﺔ‪ ،‬ﻭﺇﺫﺍ ﻭﻗﻌﻮﺍ ﲟﻌﺼﻴ ‪‬ﺔ ﺷﻬﺪﻭﺍ ﻓﻴﻬﺎ ﺍﻟﻘﻬﺮﻳ‪‬ﺔ ﻭﺗﺄﺩﺑﻮﺍ ﻣﻊ ﺍﷲ ﺑﺎﻟﺘﻮﺑﺔ ﻭﺍﻹﻧﻜﺎﺭ‬
‫ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻭﻻ ﻳﺒﺎﻟﻮﻥ ﺑﻨﻈﺮ ﺍﻟﻨﺎﺱ ﺑﻞ ﻳﻔﺮﺣﻮﺍ ﺑﻪ ﻟﺴﻘﻮﻁ ﻣﱰﻟﺘﻬﻢ ﺃﻣﺎﻡ ﺍﳋﻠﻖ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﻭﻗﻌﺖ ﰲ ﻣﻌﺼﻴ ‪‬ﺔ ﻓﻠﻴﻜﻦ ﻧﻈﺮﻙ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺍﻃﻠﺐ ﺃﻥ ﺗ‪‬ﺴﺘﺮ‬
‫ﻋﻨﻚ ﻓﻼ ﺗﻘﻊ ﻓﻴﻬﺎ ﻣﺮﺓ ﺃﺧﺮﻯ‪ ،‬ﻭﻻ ﻳﻬ ‪‬ﻤﻚ ﺷﺄ ﹸﻥ ﺍﳋﻠﻖ ﻓـﺈ‪‬ﻢ ﺇ ﹾﻥ ﻋﺼـﻴﺖ ﺃﻭ‬
‫ﺃﻃﻌﺖ ﻏﲑ ﺭﺍﺿﲔ ﻋﻨﻚ‪.‬‬

‫*********‬

‫‪٢٠٦‬‬
‫‪ (٨٧‬ﻣﹶﻦ‪ ‬ﺃ ﻛﺮﻣﻚ ﻓﺈ�ّﻤﺎ ﺃ ﻛﺮﻡ ﻓﻴﻚ ﲨﻴﻞ ﺳ‪‬ﱰﻩ‪ ،‬ﻓﺎﳊﻤﺪ ﳌـﻦ ﺳـﱰﻙ ﻟـﻴﺲ ﺍﳊﻤـﺪ‬

‫ﳌﻦ ﺃﻛﺮﻣﻚ ﻭﺷﻜﺮﻙ‪.‬‬

‫ﻣﻦ ﺃ ‪‬ﻫﻠﻪ ﺍﷲ ﻭﺃﺩﺧﻠ ‪‬ﻪ ﺍﻟﻄﺮﻳﻖ ﻭﺃﻛﺜﺮ ﻣﻦ ﳎﺎﻟﺴﺔ ﺍﷲ ﺑﻜﺜـﺮﺓ ﺫﻛـﺮﻩ ﰲ ﺍﻟﻠﻴـﻞ‬
‫ﻭﺍﻟﻨﻬﺎﺭ ﻭﺍﻟﺴﺮ ﻭﺍﻟﻌﻼﻧﻴﺔ ﻇﻬﺮ ﻋﻠﻴﻪ ﺳﻴﻤﺎ ﺍﻟﻌﺎﺭﻓﲔ‪ ،‬ﻭﺗﻮﺟﻪ ﺇﻟﻴﻪ ﺍﳌﺆﻣﻨﻮﻥ ﺑﺎﳌـﺪﺡ‬
‫ﻭﺍﻟﺘﻜﺮﱘ‪ ،‬ﻭﺭﺩ ﰲ ﺍﻷﺛﺮ‪:‬‬
‫))ﺍﻟﻄﺎﻋﺔ ﺗﻮﺭﺙ ﻧﻮﺭﹰﺍ ﰲ ﺍﻟﻮﺟﻪ ﻭﺑﺮﻛ ﹰﺔ ﰲ ﺍﻟﺮﺯﻕ ﻭﳏﺒ ﹰﺔ ﰲ ﻗﻠﻮﺏ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﳌﻌﺼﻴﺔ‬
‫ﺗﻮﺭﺙ ﺳﻮﺍﺩﹰﺍ ﰲ ﺍﻟﻮﺟﻪ ﻭﺿﻴﻘﹰﺎ ﰲ ﺍﻟﺮﺯﻕ ﻭﺑﻐﻀﹰﺎ ﰲ ﻗﻠﻮﺏ ﺍﳋﻠﻖ((‪.‬‬
‫ﺃﺣﻮﺍﻝ ﺍﳌﹸﻜ ‪‬ﺮﻣﻮﻥ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺎﺭﻓﻮﻥ‪:‬‬
‫ﻓﺈﻧﻪ ﻋﻠﻰ ﻗﻠﺐ ﻗﻮﱘ‪ ،‬ﻋ‪‬ﻠﻢ ﺃ ﹼﻥ ﻋﻠﹼﺔ ﺍﳌﺪﺡ ﻭﺍﻟﺘﻜﺮﱘ ﻫﻮ ﺳﺘﺮ ﺍﳉﻠﻴﻞ ﺍﻟﻜﺮﱘ ﺍﻟﺬﻱ‬
‫ﺃﻇﻬﺮ ﻛﻤﺎﻻﺗﻪ ﻭ ﻏﻄﹼﻰ ﻋ‪‬ﻴﻮﺑﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻭﻟﻜﻨﲏ ﻋﺒﺪ ﻇﻠﻮﻡ ﻛﻤﺎ ﺗـﺪﺭﻱ‬ ‫ﻳﻈﻨﻮﻥ ﰊ ﺧﲑﹰﺍ ﻭﻣﺎ ﰊ ﻣﻦ ﺧـ ﹴﲑ‬
‫ﻼ ﻣﻦ ﺍﻟﺴـﺘﺮ‬
‫ﻭ ﺃﻟﺒﺴﺘﲏ ﺛﻮﺑﹰﺎ ﲨﻴ ﹰ‬ ‫ﺳﺘﺮﺕ ﻋﻴﻮﰊ ﻛﻠﻬﺎ ﻣﻦ ﻋﻴـﻮ‪‬ﻢ‬
‫ﺤﺐ‪ ‬ﻭﻟﻜـﻦ ﺷـﺒ‪‬ﻬﻮﱐ ﺑـﺎﻟ ‪‬ﻐﻴﹺﺮ‬
‫‪‬ﻳ ‪‬‬ ‫ﻓﺼﺎﺭﻭﺍ ﳛﺒﻮﻧﲏ ﻭﻣﺎ ﺃﻧـﺎ ﺑﺎﻟـﺬﻱ‬
‫ﻭﻛﻦ ﱄ ﻣﻮﻻﻱ ﰲ ﻣﻮﻗﻒ ﺍﳊﺸﺮ‬ ‫ﻓﻼ ﺗﻔﻀﺤﲏ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣـﺔ ﺑﻴﻨـﻬﻢ‬
‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ‪:‬‬
‫ﻓﺈ‪‬ﻢ ﻣﺘﻘﹼﻠﺒﻮﻥ ﻳﻘﺒﻠﻮﻥ ﺍﳌﺪﺡ ﻭﺍﻟﺘﻜﺮﱘ ﺳﺎﻋﺔ‪ ،‬ﰒ ﺇﺫﺍ ﺧﻠﻮﺍ ﺑﺄﻧﻔﺴﻬﻢ ﻓﻮﻗﻌـﻮﺍ ﰲ‬
‫ﺃﺧﻼﻕ ﺃﻫﻞ ﺍﳉﺤﻴﻢ ﻭﹸﺃﱄ ﺍﻟﻘﻠﺐ ﺍﻟﺴﻘﻴﻢ‪ ،‬ﻋﺎﺩﻭﺍ ﺇﱃ ﺍﳉﻠﻴﻞ ﺍﻟﻜﺮﱘ ﺗﺎﺋﺒﲔ ﻋﺎﺭﻓﲔ‬
‫ﺃﻧﻪ ﻫﻮ ﺍﻟﺴ‪‬ﺘﺎﺭ ﺍﻟﺮﺣﻴﻢ‪.‬‬
‫‪٢٠٧‬‬
 ‫‪ -٣‬ﺍﻟﻐﺎﻓﻠﻮﻥ‪:‬‬
‫ﻓﺈ‪‬ﻢ ﺇﻥ ‪‬ﻣﺪﺣﻮﺍ ﺭﺃﻭﺍ ﺫﻟﻚ ﻣﻦ ﺃﻫﻠﻴﺘـﻬﻢ ﻭﻛﺮﺍﻣﺘـﻬﻢ‪ ،‬ﻓﺼـ ‪‬ﺪﻗﻮﺍ ﺍﳌـﺎﺩﺣﲔ‬
‫ﻭﺍﳌﻜﺮﻣﲔ ﻓﻬﻠﻜﻮﺍ ﲨﻴﻌﹰﺎ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﻒ ﺍﻟ ‪‬ﻐ ﹶﻄﺎﺀ ﹶﻟ ﹶﻔ ‪‬ﺮ‬
‫ﺸ ‪‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻓﺘﻘﺮ ﺇﱃ ﺍﷲ‪ ،‬ﻭﺇﻳﺎﻙ ﺃﻥ ﺗﻐﺘﺮ ﳌﺪﺡ ﺍﳋﻠﻖ‪ ،‬ﻓﻠﻮ ﹸﻛ ‪‬‬
‫ﺍﳋﹶﻠ ‪‬ﻖ ﻣﻨﻚ‪.‬‬

‫*********‬

‫‪٢٠٨‬‬
‫‪ (٨٨‬ﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺮﻙ ﻳﻘﲔ ﻣﺎ ﻋﻨﺪﻩ ﻟﻈﻦ‪ ‬ﻣﺎ ﻋﻨﺪ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﺎﻟﻨﺎﺱ ﳝﺪﺣﻮ�ﻚ‬

‫ﳌﺎ ﻳﻈﻨﻮ�ﻪ ﻓﻴﻚ‪ ،‬ﻓﻜﻦ ﺫﺍﻣ‪‬ﺎً ﻟﻨﻔﺴﻚ ﳌﺎ ﺗﻌﻠﻤـﻪ ﻣﻨـﻬﺎ‪ ،‬ﻭﺍﳌـﺆﻣﻦ ﺇﺫﺍ ﻣ‪‬ـﺪﺡ ﺍﺳـﺘﺤﻴﺎ ﻣـﻦ‬

‫ﺍ‪ ‬ﺃﻥ ﻳ‪‬ﺜﻨﻰ ﻋﻠﻴﻪ ﺑﻮﺻـﻒ‪ ‬ﻻ ﻳﺸـﻬﺪﻩ ﻣـﻦ �ﻔﺴـﻪ‪ ،‬ﻭﺇﺫﺍ ﺃُﻃﻠـﻖ ﺍﻟﺜﻨـﺎﺀ ﻋﻠﻴـﻚ ﻭﻟﺴـﺖ‬

‫ﺑﺄﻫﻞٍ ﻓﺄﺛﻦ ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺃﻫﻠﻪ‪ ،‬ﻓﺎﻟﺴﺎﻟﻜﻮﻥ ﺇﺫﺍ ﻣ‪‬ﺪ‪‬ﺣﻮﺍ ﺍ�ﻘﺒﻀـﻮﺍ ﻟﺸـﻬﻮﺩﻫﻢ ﺍﻟﺜﻨـﺎﺀ ﻣـﻦ‬

‫ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻟﻌﺎﺭﻓﻮﻥ ﺇﺫﺍ ﻣ‪‬ﺪ‪‬ﺣﻮﺍ ﺍ�ﺒﺴﻄﻮﺍ ﻟﺸﻬﻮﺩﻫﻢ ﺫﻟﻚ ﻣﻦ ﺍﳌﻠﻚ ﺍﳊﻖ‪.‬‬

‫ﻣﻦ ﲨﻠﺔ ﺗﺮﺑﻴﺔ ﺍﷲ ﻟﻠﺴﺎﻟﻚ ﺃﻥ ﻳﻄﻠﻖ ﻟﺴﺎﻥ ﺍﳌﺎﺩﺣﲔ ﻋﻠﻴﻪ ﲟﺎ ﻓﻴﻪ ﻭﲟﺎ ﻟﻴﺲ ﻓﻴـﻪ‬
‫ﻟﻴﺨﺘﱪ ﺃﺩﺑﻪ ﻣﻌﻪ‪ ،‬ﻷﻥ ﺍﻷﺩﺏ ﺳﺒﺐ ﺍﻟﻮﺻﻠﺔ ﻭﻧﻴﻞ ﺍﳌﻌﺮﻓﺔ ﻭﻓﺘﺢ ﺑﺎﺏ ﺍﻟﺰﻳﺎﺩﺓ‪.‬‬
‫‪] z Ä Ã Â‬ﺍﻟﻘﻴﺎﻣﺔ‪.[١٤ :‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪Á À { :‬‬
‫ﻋ‪‬ﻠ ‪‬ﻢ ﺍﻟﺴﺎﻟﻚ ﺑﻨﻔﺴﻪ ﻳﻘﲔ‪ ،‬ﻭﻋﻠﻢ ﺍﻟﻨﺎﺱ ﺑﻪ ﻇﻦ‪ ،‬ﻓﻤﻦ ﺍﻟﻐﺒﺎﺀ ﺃ ﹾﻥ ﻳﺮﺟﺢ ﺍﻟﻈﻦ ﻋﻠﻰ‬
‫ﺍﻟﻴﻘﲔ‪ .‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺪﺡ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻧﻴﺎ ﻓﻬﺬﺍ ﻻ ﻳﻀ ‪‬ﺮ ﻭﻻ ﻳﻨﻔﻊ ﺳﻠﻮﻙ ﺍﳌﺆﻣﻦ ﺃﻣـﺎ‬
‫ﺇﺫﺍ ﻛﺎﻥ ﺍﳌﺪﺡ ﰲ ﺃﻣﻮﺭ ﺍﻟﺴﻠﻮﻙ ﻭﺍﻹﳝﺎﻥ ﻓﻬﻮ ﺍﳌﺪﺡ ﺍﳋﻄﲑ ﺍﳌﹸﻬ ‪‬ﺪﺩ ﻟﺴﻠﻮﻙ ﺍﳌﺮﻳﺪ‪.‬‬
‫ﺍﳌﻤﺪﻭﺣﻮﻥ ﺛﻼﺛﺔ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺎﺭﻓﻮﻥ ﺍﻟﻮﺍﺻﻠﻮﻥ‪:‬‬
‫ﻭﻫﻢ ﺍﻟﺬﻳﻦ ﻓﻨﻮﺍ ﻋﻦ ﺃﻧﻔﺴﻬﻢ ﻭﺑﻘﻮﺍ ﺑﺮ‪‬ﻢ‪ ،‬ﻓﻐﺎﺑﻮﺍ ﻋﻦ ﺍﳋﻠﻖ ﺑﺸـﻬﻮﺩ ﺍﳋـﺎﻟﻖ‪،‬‬
‫ﻓﲑﻭﻥ ﺃﻟﺴﻨﺔ ﺍﳋﻠﻖ ﺃﻗﻼﻡ ﺍﳊﻖ‪ ،‬ﻓﺈﺫﺍ ﻣ‪‬ﺪﺣﻮﺍ ﺍﻧﺒﺴﻄﻮﺍ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﻋﻼﻣﺔ ﺭﺿـﺎﺀ‬
‫ﺍﷲ ﻋﻨﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﹸﺫﻣ‪‬ﻮﺍ ﺍﻧﻘﺒﻀﻮﺍ ﻷﻥ ﺫﻟﻚ ﻣﻦ ﻋﻼﻣﺔ ﺗﺄﺩﻳـﺐ ﺍﷲ ﳍـﻢ‪ ،‬ﻭﻟـﻴﺲ‬
‫ﺍﻻﻧﻘﺒﺎﺽ ﻟﻜﺮﺍﻫﻴﺔ ﺍﻟﺬﻡ ﺑﻞ ﻟﻠﺨﻮﻑ ﻣﻦ ﻟﺒﻮﺳﻬﻢ ﺣﻘﻴﻘﺔ ﺍﻟﺬﻡ‪.‬‬

‫‪٢٠٩‬‬
 ‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ ﺍﻟﺼﺎﺩﻗﻮﻥ‪:‬‬
‫ﺃ‪ -‬ﺇﺫﺍ ﻣ‪‬ﺪﺣﻮﺍ ﲟﺎ ﻋﻨﺪﻫﻢ‪ :‬ﺗﻮﺍﺿﻌﻮﺍ ﻟﺮ‪‬ﻢ ﺃﻥ ﺟﻌﻠﻬﻢ ﻣﻈﻬـﺮ ﻧﻌﻤﺘـﻪ ﻭﻭﻻﻳﺘـﻪ‪،‬‬
‫ﻭﺍﺳﺘﺤﻴﻮﺍ ﻣﻨﻪ ﺃ ﹾﻥ ﻳ‪‬ﺜﲎ ﻋﻠﻴﻬﻢ ﺑﺸﻲﺀ ﻛﺎﻥ ﻓﻴﻬﻢ ﺑﻔﻀﻞ ﺍﷲ ﻻ ﲜﻬﺪﻫﻢ‪ ،‬ﻓﻤﺎ ﻇﻬـﺮ‬
‫ﻼ ﻳﻌﻮﺩ‬
‫ﻋﻠﻴﻬﻢ ﺇﻻ ﺭﺷﺤﺔ ﻣﻦ ﺭﺷﺤﺎﺕ ﻛﻤﺎﻻﺕ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﲑﻭﻥ ﺛﻨﺎﺀ ﺍﳋﻠﻖ ﺃﺻ ﹰ‬
‫ﻋﻠﻰ ﺍﷲ ﻻ ﻋﻠﻰ ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﲑ ‪‬ﺩﻭﻥ ﺍﻟﻔﻀﻞ ﺇﱃ ﺻﺎﺣﺒﻪ ﻭﺃﺻﻠﻪ ﻭﻫﻮ ﺍﷲ‪ ،‬ﻓﻴﺜﻨـﻮﻥ‬
‫ﻋﻠﻴﻪ ﲟﺎ ﻫﻮ ﺃﻫﻠﻪ‪.‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﺃﺗﺪﺭﻭﻥ ﻣﻦ ﺍﳌﺆﻣﻦ؟« ﻗﺎﻟﻮﺍ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ! ﻗـﺎﻝ‬
‫ﺭﺳﻮﻝ ‪» :‬ﺍﳌﺆﻣﻦ ﻻ ﳝﻮﺕ ﺣﱴ ﳝﻸ ﺍﷲ ﻣﺴﺎﻣﻌﻪ ﳑﺎ ﳛﺐ‪ ،‬ﻫﻞ ﺗﺪﺭﻭﻥ ﻣـﻦ‬
‫ﺍﻟﻔﺎﺟﺮ؟« ﻗﺎﻟﻮﺍ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ! ﻗﺎﻝ ‪» :‬ﺍﻟﻔﺎﺟﺮ ﺍﻟﺬﻱ ﻻ ﳝﻮﺕ ﺣﱴ ﳝﻸ‬
‫ﺍﷲ ﻣﺴﺎﻣﻌﻪ ﳑﺎ ﻳﻜﺮﻩ‪ ،‬ﻭﻟﻮ ﺃﻥ ﻋﺒﺪﹰﺍ ﺍﺗﻘﻰ ﺍﷲ ﰲ ﺟﻮﻑ ﺑﻴﺖ ﺇﱃ ﺳﺒﻌﲔ‪ ،‬ﻋﻠـﻰ‬
‫ﻛﻞ ﺑﻴﺖ ﺑﺎﺏ ﻣﻦ ﺣﺪﻳﺪ‪ ،‬ﺃﻟﺒﺴﻪ ﺍﷲ ﺭﺩﺍﺀ ﻋﻤﻠﻪ ﺣﱴ ﻳﺘﺤـﺪﺙ ‪‬ـﺎ ﺍﻟﻨـﺎﺱ‬
‫)‪(١‬‬
‫ﻭﻳﺰﻳﺪﻭﻥ«‬
‫ﺑـ‪ -‬ﺇﺫﺍ ﻣ‪‬ﺪﺣﻮﺍ ﲟﺎ ﻟﻴﺲ ﻋﻨﺪﻫﻢ‪ :‬ﺍﺳﺘﻐﻔﺮﻭﺍ ﺭ‪‬ﻢ ﻭﺗﺎﺑﻮﺍ ﺇﻟﻴﻪ ﻭﺑـﺬﻟﻮﺍ ﺟﻬـﺪﻫﻢ‬
‫ﻟﻴ‪‬ﺤﺼ‪‬ﻠﻮﺍ ﻣﺎ ﻟﻴﺲ ﻋﻨﺪﻫﻢ‪ ،‬ﻷ‪‬ﻢ ﻳﺮﻭﻥ ﻫﺬﺍ ﺍﳌﺪﺡ ﺇﻳﻘﺎﻇﹰﺎ ﻣﻦ ﺍﷲ ﳊﺴ‪‬ﻬﻢ‪ ،‬ﻓﻴﺪﻓﻌﻬﻢ‬
‫ﺍﳊﻴﺎﺀ ﻣﻦ ﺍﷲ ﻟﻠﻌﻤﻞ ﻭﺍﻟﺘﺤﺼﻴﻞ‪.‬‬
‫ﻭﻟﻘﺪ ﻋﻠﹼﻤﻨﺎ ﺍﻟﺼﺪ‪‬ﻳﻖ ‪ ‬ﺃﻥ ﻧﻘﻮﻝ ﺣﻴﻨﻤﺎ ﻧ‪‬ﻤﺪﺡ‪:‬‬
‫))ﺍﻟﻠﻬﻢ ﺍﺟﻌﻠﲏ ﺧﲑ‪‬ﺍ ﳑﺎ ﻳﻈﻨﻮﻥ‪ ،‬ﻭﻻ ﺗﺆﺍﺧﺬﱐ ﲟﺎ ﻳﻘﻮﻟﻮﻥ‪ ،‬ﻭﺍﻏﻔـﺮ ﱄ ﻣـﺎ ﻻ‬
‫ﻳﻌﻠﻤﻮﻥ((‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺷﻌﺐ ﺍﻹﳝﺎﻥ )‪ (٦٩٤٣‬ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﻟﻠﺴﻴﻮﻃﻲ‪.‬‬

‫‪٢١٠‬‬
 ‫‪ -٣‬ﺍﻟﺴﺎﻟﻜﻮﻥ ﺍ ﹸﳌ ‪‬ﻤﺜﹼﻠﻮﻥ‪:‬‬
‫ﺇﺫﺍ ﻣ‪‬ﺪﺣﻮﺍ ﲟﺎ ﻟﻴﺲ ﻓﻴﻬﻢ ﺍﻏﺘﺮﻭﺍ ﲟﺪﺡ ﺍﻟﻨﺎﺱ ﻟﻐﺒﺎﺋﻬﻢ‪ ،‬ﻓﺼﺪﻗﻮﺍ ﺍﻟﻨـﺎﺱ ﻭﻛـﺬﺑﻮﺍ‬
‫ﺃﻧﻔﺴﻬﻢ‪ ،‬ﻓﺴﻘﻄﻮﺍ ﻣﻦ ﻋﲔ ﺍﷲ ﻭﺣﺒﻂ ﻋﻤﻠﻬﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﶈﺎﺳﱯ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻣﺜﻞ ﺍﻟﺬﻱ ﻳﻔﺮﺡ ﲟﺪﺡ ﺍﻟﺒﺎﻃﻞ ﻛﻤﻦ ﻳ‪‬ﻘﺎﻝ ﻟﻪ‪ :‬ﺍﻟ ‪‬ﻌ ﹶﺬﺭ‪‬ﺓ ﺍﻟﱵ ﲣﺮﺝ ﻣﻦ ﺟﻮﻓﻚ ﳍﺎ‬
‫ﺭﺍﺋﺤﺔ ﺍﳌﺴﻚ! ﻭﻫﻮ ﻳﻔﺮﺡ ﺑﺬﻟﻚ ﻭﻳﺮﺿﻰ!((‬

‫ﺍﳌﺎﺩﺣﻮﻥ ﺛﻼﺛﺔ‪:‬‬
‫ﺍﳌﺪﺡ ﺷﻬﺎﺩﺓ ﳑﻬﻮﺭﹲﺓ ﲞﺎﰎ ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻦ ﺃﻫﻠﻬﺎ ﺃﻫﻞ ﺍﻟﻜﻤﺎﻝ‪.‬‬
‫‪ -١‬ﺍﻟﻌﺎﻣﺔ‪:‬‬
‫ﻻ ﻳ‪‬ﺼﺪﻗﻬﻢ ﺇﻻ ﻣﻐﺮﻭﺭ ﺟﺎﻫﻞ‪ ،‬ﻷ‪‬ﻢ ﳝﺪﺣﻮﻥ ﺍﻧﻄﻼﻗﹰﺎ ﻣﻦ ﺷﻬﻮﺩ ﻧﻘـﺺ ﻣـﺎ‬
‫ﻋﻨﺪﻫﻢ‪ ،‬ﻭﻣﺎ ﺃﻋﺠﺒﻬﻢ ﻧﻘﺺ ﻻ ﻳﺰﻳﺪ ﻋﻠﻰ ﺍﻟﻨﻘﺺ‪.‬‬
‫ﻣﺪﺡ ﻋﺎ ‪‬ﻣﻲ‪ ‬ﺃﺣ ‪‬ﺪ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻓﺒﻜﻰ ﺍﻟﺮﺟﻞ ﺍﻟﺼﺎﱀ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﱂ‬
‫ﳝﺪﺣﲏ ﺍﻟﻌﺎﻣ‪‬ﻲ ﺣﱴ ﻭﺍﻓﻖ ﺑﻌﺾ ‪‬ﺧﻠﹸﻘﻲ ‪‬ﺧﻠﹸﻘﻪ‪.‬‬
‫ﻗﺎﻝ ﳛﲕ ﺑﻦ ﻣﻌﺎﺫ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﺗﺰﻛﻴﺔ ﺍﻷﺷﺮﺍﺭ ﻫﺠﻨ ﹲﺔ ﻟﻚ‪ ،‬ﻭﺣﺒﻬﻢ ﻟﻚ ﻋﻴﺐ ﻋﻠﻴﻚ((‬

‫‪ -٢‬ﺍﻟﺴﺎﻟﻜﻮﻥ‪:‬‬
‫ﻣﻦ ﺻﺪ‪‬ﻗﻬﻢ ﺃﹸﻋﺠﺐ ﺑﻨﻔﺴﻪ ﻭﺗﻮﻗﻒ ﺳﻠﻮﻛﻪ‪ ،‬ﻷ ﹼﻥ ﺍﻟﺴﺎﻟﻚ ﺇﺫﺍ ‪‬ﻣﺪﺡ ﻗﺮﻳﻨـﻪ ﻇـ ‪‬ﻦ‬
‫ﺍﳌﻤﺪﻭﺡ ﺗﻔﻮﻗﻪ ﻋﻠﻴﻪ ﻓﺎﻛﺘﻔﻰ ﻭﺗﻮﻗﻒ ﰲ ﺍﻟﺴﻠﻮﻙ‪.‬‬
‫‪ -٣‬ﺍﻟﺸﻴﻮﺥ ﺍﻟﻜﺎﻣﻠﻮﻥ‪:‬‬
‫ﻣﺪﺣﻬﻢ ﺇﻣﺎ ﺗﺮﺑﻴﺔ ﻟﻠﺴﺎﻟﻚ‪ :‬ﻟﺰﻳﺎﺩﺓ ﳘﺘﻪ ﻓﻬﻮ ﻟﻪ ﺧﲑ‪ ،‬ﻭﺇﻣﺎ ﻫﻮ ﺑﺸـﺮﻯ ﻟﻠﺴـﺎﻟﻚ‬
‫ﻳﻨﻘﻠﻮﻫﺎ ﻟﻪ ﻋﻦ ﺭﺑﻪ ﻓﻬﻲ ﻟﻪ ﺧﲑ‪.‬‬
‫‪٢١١‬‬
 ‫ﺭﺃﺱ ﺍﳌﺪﺡ‪:‬‬
‫ﻣﺪﺡ ﺍﳊﺒﻴﺐ ﺍﳌﺼﻄﻔﻰ ‪ ،‬ﻭﻟﻘﺪ ﺃﺛﲎ ﻋﻠﻰ ﻛﺜﲑ ﻣﻦ ﺻﺤﺎﺑﺘﻪ‪ ،‬ﻭﻛـﺜ ﹴﲑ ﻣـﻦ‬
‫ﺍﻟﺘﺎﺑﻌﲔ ﻣﻦ ﺑﻌﺪﻫﻢ‪ ،‬ﻭﻛﺜﲑ ﻣﻦ ﺍﻟﺬﻳﻦ ﱂ ﻳﺮﺍﻫﻢ ﺟﺴﺪﹰﺍ ﻭﻛﺎﻧﻮﺍ ﻣﻦ ﺻﺤﺎﺑﺘﻪ ﺭﻭﺣﹰﺎ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﻣ‪‬ﺪﺣﺖ ﲟﺎ ﻓﻴﻚ ﻓﺎﲪﺪ ﺍﷲ ﻭﺍﺳﺘﻐﻔﺮﻩ ﻭﻛﻦ ﻣﺘﻮﺍﺿﻌﹰﺎ ﻟﺮﺑﻚ‪،‬‬
‫ﻭﺇﺫﺍ ﻣ‪‬ﺪﺣﺖ ﲟﺎ ﻟﻴﺲ ﻓﻴﻚ ﻓﺎﺳﺘﻐﻔﺮ ﺍﷲ ﻭﺃﺻﻠﺢ ﺷﺄﻧﻚ‪ ،‬ﻭﻻ ﺗ‪‬ﻌ ‪‬ﻮﻝ ﻋﻠـﻰ ﻣـﺪﺡ‬
‫ﺍﳌﺎﺩﺣﲔ ﺇﻻ ﻣﺪﺡ ﺍﻟﺮﺑﺎﻧﻴﲔ‪.‬‬

‫*********‬

‫‪٢١٢‬‬
‫‪ (٨٩‬ﻣﺎ ﻗﺎﺩﻙ ﺷﻲﺀ‪ ‬ﻣﺜﻞ ﺍﻟﻮﻫﻢ‪ ،‬ﻓﻤﺎ ﺣﺠﺒﻚ ﻋﻦ ﺍ‪ ‬ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩ‪ ‬ﻣﻌﻪ‪ ،‬ﻭﻟﻜـﻦ‬

‫ﺣﺠﺒﻚ ﻋﻨﻪ ﺗﻮﻫ‪‬ﻢ ﻣﻮﺟﻮﺩ‪ ‬ﻣﻌﻪ‪.‬‬

‫ﺍﻟﻮﻫﻢ‪ :‬ﺿﺪ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﺇﺫﺍ ﲤﻜﻦ ﺍﻟﻮﻫﻢ ﺻﺎﺭ ﺷ ﹼﻜﹰﺎ‪ ،‬ﻓﺈﺫﺍ ﲤﻜﻦ ﺻـﺎﺭ ﻛﻔـﺮﹰﺍ‪،‬‬
‫ﻓﻤﻨﺸﺄ ﺍﻷﻭﻫﺎﻡ ﻋﺪﻡ ﺍﻟﻴﻘﲔ‪ ،‬ﻭﺍﻟﺪﻭﺍﺀ ﻫﻮ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﺑﲏ ﻋﻠﻰ ﺍﳊﻘﺎﺋﻖ‪ ،‬ﻭﺍﳊﻘﺎﺋﻖ‬
‫ﺗﺰﻳﻞ ﺍﻷﻭﻫﺎﻡ‪.‬‬
‫ﺃﻫﻞ ﺍﻟﻮﻫﻢ ﻳﺮﻭﻥ ﺗﺄﺛﲑ ﺍﳋﻠﻖ ﰲ ﺣﻴﺎ‪‬ﻢ‪ :‬ﻓﻼ ﹲﻥ ﺃﻋﻄﺎﻫﻢ‪ ..‬ﻓﻼ ﹲﻥ ﻣﻨﻌﻬﻢ‪ ..‬ﻓﻼ ﹲﻥ‬
‫ﺁﺫﺍﻫﻢ‪ ..‬ﻓﻼ ﻳﺮﻭﻥ ﺍﷲ ﻭﻻ ﺣﱴ ﻣﻦ ﻭﺭﺍﺀ ﺣﺠﺎﺏ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪] z l k j i h g f‬ﺍﻟﻮﺍﻗﻌﺔ‪.[٨٥ :‬‬
‫ﺃﻣ‪‬ﺎ ﺃﻫﻞ ﺍﻟﻴﻘﲔ‪ :‬ﻓﻌﻠﻰ ﻛﻞ ﺃﺣﻮﺍﳍﻢ ﻻ ﻳﺮﻭﻥ ﺇﻻ ﺍﷲ ﻋﻨﺪ ﺗﻮﺍﱄ ﺍﻟـﺒﻼﺀ ﻭﻋﻨـﺪ‬
‫ﺑﺴﻂ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻓﺄﻫﻞ ﺍﻟﻴﻘﲔ ﻳﺮﻭﻥ ﺍﷲ ﺃﻗﺮﺏ ﺇﻟﻴﻬﻢ ﻣﻦ ﺣﺒﻞ ﺍﻟﻮﺭﻳﺪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪] z‬ﺍﳊﺪﻳﺪ‪.[٤ :‬‬ ‫{^ _ ` ‪b a‬‬
‫ﺍﳌﺘﻮﳘﻮﻥ ﺛﻼﺛﺔ‪:‬‬
‫‪ -١‬ﺍﻟﻌﻮﺍﻡ‪ :‬ﻧﺎﻗﺺ ﺍﻹﳝﺎﻥ ﻳﺘﻮﻫﻢ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﺃ ﹼﻥ ﺑﻴﺪ ﺍﳋﻠﻖ ﻧﻔﻌﹰﺎ ﺃﻭ ﺿـ ‪‬ﺮﹰﺍ ﺃﻭ‬
‫ﻋﻄﺎ ًﺀ ﺃﻭ ﻣﻨﻌﹰﺎ‪ ،‬ﻓﻴﻘﻮﺩﻩ ﺍﻟﻮﻫﻢ ﺇﱃ ﺍﻟﺘﺬﻟﻞ ﺇﻟﻴﻬﻢ‪ ،‬ﻟﺬﻟﻚ ﺃﻭﻝ ﻭﺍﺟﺒﺎﺕ ﺍﳌﺮﻳﺪ ﺳﻠﻮﻙ‬
‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﻟﻴﻘﲔ ﻟﻘﻄﻊ ﺍﻷﻭﻫﺎﻡ‪ .‬ﻋﻦ ﺍﺑﻦ ﻋﺒﺎﺱ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻭﺍﻋﻠﻢ‪ :‬ﺃ ﱠﻥ ﺍﻷﻣ‪‬ﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃ ﹾﻥ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲﺀ ﱂ ﻳﻨﻔﻌﻮﻙ ﺇ ﱠﻻ ﺑﺸﻲ ٍﺀ ﻗﺪ‬
‫ﻛﺘﺒﻪ ﺍﷲ ﻟﻚ‪ ،‬ﻭﺇﻥ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃ ﹾﻥ ﻳﻀﺮ‪‬ﻭﻙ ﺑﺸﻲﺀ ﱂ ﻳﻀﺮ‪‬ﻭﻙ ﺇ ﱠﻻ ﺑﺸﻲ ٍﺀ ﻗ ‪‬ﺪ‬
‫ﷲ ﻋﻠﻴﻚ‪ ،‬ﺭﻓﻌﺖ ﺍﻷﻗﻼﻡ ﻭﺟﻔﹶﺖ ﺍﻟﺼ‪‬ﺤﻒ«)‪.(١‬‬ ‫ﻛﺘﺒ ‪‬ﻪ ﺍ ُ‬

‫)‪ (١‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٥١٦‬‬

‫‪٢١٣‬‬
 ‫‪ -٢‬ﺍﳌﺮﻳﺪﻭﻥ‪:‬‬
‫ﻗﺪ ﻳﻮﳘﻪ ﻭﺟﻮﺩ ﺍﻷﻛﻮﺍﻥ ﻓﻴﻘﻄﻌﻪ ﺫﻟﻚ ﻋﻦ ﻭﺟﻮﺩ ﺍﻟﺸﻬﻮﺩ ﻭﺍﻟﻌﻴﺎﻥ‪ ،‬ﻓﻼ ﻳﺼ ‪‬ﺢ ﺃ ﹾﻥ‬
‫ﻳﺪﺧﻞ ﻋﻠﻰ ﺣﻀﺮﺓ ﺍﷲ ﺇﻻ ﻣﻦ ﺃﺗﺎﻩ ﻳﺘﻴﻤﹰﺎ ﻓﺂﻭﺍﻩ‪ ،‬ﻭﻗﺪ ﻳﺘﻮﻫﻢ ﺍﳌﺮﻳﺪ ﺍﻟﻮﺻﻮﻝ ﻓﻴﻘﻄﻌﻪ‬
‫ﺫﻟﻚ ﻋﻦ ﺍﳊﺼﻮﻝ‪ ،‬ﻭﻗﺪ ﻳﺘﻮﻫﻢ ﺍﳌﺮﻳﺪ ﺍﻟﺼﺪﻕ ﻓﻴﻘﻄﻌﻪ ﺫﻟﻚ ﻋﻦ ﺍﻟﹼﻠﺤـﻖ‪ ،‬ﻭﻗـﺪ‬
‫ﻳﺘﻮﻫﻢ ﺍﳌﺮﻳﺪ ﺍﶈﺒﺔ ﻓﻴﻘﻄﻌﻪ ﺫﻟﻚ ﻋﻦ ﺍﻟﻮﺻﻠﺔ‪.‬‬
‫‪ -٣‬ﺍﻟﻌﺎﺭﻓﻮﻥ‪:‬‬
‫ﱂ ﳛﺠﺒﻬﻢ ﻋﻦ ﺍﷲ ﺷﻲﺀ‪ ،‬ﻓﻘﺪ ﻗﻄﻌﻮﺍ ﺣﺠﺎﺏ ﺍﻟﻮﻫﻢ ﻭﺣﺼﻞ ﳍﻢ ﺑﺎﷲ ﺍﻟﻌﻠﻢ‪.‬‬
‫ﻃﺮﻳﻖ ﺍﻟﺘﺤﺮ‪‬ﺭ ﻣﻦ ﺍﻟﻮﻫﻢ‪:‬‬
‫‪ -١‬ﻛﺜﺮﺓ ﺫﻛﺮ ﺍﷲ‪ :‬ﻷﻥ ﺍﻟﺬﻛﺮ ﳚﻠﻲ ﺍﻟﻘﻠﺐ ﻭﻳﺼﻔﻴﻪ ﻓﺘﻈﻬﺮ ﺑﻪ ﺣﻘﺎﺋﻖ ﺍﻷﻣﻮﺭ‪.‬‬
‫‪ -٢‬ﳎﺎﻟﺴﺔ ﺃﻫﻞ ﺍﻟﻴﻘﲔ‪ :‬ﻷ‪‬ﺎ ﺗﺮﻳﻚ ﻧﻘﺼﻚ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻜﻤﺎﳍﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﺴﻼﻡ ﺑﻦ ﻣﺸﻴﺶ ﳐﺎﻃﺒﹰﺎ ﺧﻠﻴﻔﺘﻪ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﹸﻗﺪ‪‬ﺱ‬
‫ﺳﺮ‪‬ﻫﻬﻤﺎ‪:‬‬
‫))ﺣﺪ‪‬ﺩ ﺑﺼﺮ ﺍﻹﳝﺎﻥ ﲡﺪ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻣﻊ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻗﺒـﻞ ﻛـﻞ‬
‫ﺷﻲﺀ‪ ،‬ﻭﺑﻌﺪ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻓﻮﻕ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﲢﺖ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻭﻗﺮﻳﺒﹰﺎ ﻣـﻦ ﻛـﻞ‬
‫ﺏ ﻫﻮ ﻭﺿﻌﻪ‪ ،‬ﻭﳏﻴﻄﹰﺎ ﺑﻜﻞ ﺷﻲﺀ‪ ،‬ﲝﻴﻄ ‪‬ﺔ ﻫﻲ ﻧﻌﺘﻪ‪ ،‬ﻭ ‪‬ﻋ ‪‬ﺪ ﻋﻦ ﺍﻟﻈﺮﻓﻴـﺔ‬ ‫ﺷﻲﺀ‪ ،‬ﺑﻘﺮ ﹴ‬
‫ﻭﺍﳊﺪﻭﺩ‪ ،‬ﻭﻋﻦ ﺍﻷﻣﺎﻛﻦ ﻭﺍﳉﻬﺎﺕ‪ ،‬ﻭﻋﻦ ﺍﻟﺼﺤﺒﺔ ﻭﺍﻟﻘﺮﺏ ﰲ ﺍﳌﺴﺎﻓﺎﺕ‪ ،‬ﻭﻋـﻦ‬
‫ﺤ ‪‬ﻖ ﺍﻟﻜﻞ ﺑﻮﺻﻔﻪ ﺍﻷﻭﻝ ﻭﺍﻵﺧﺮ ﻭﺍﻟﻈﺎﻫﺮ ﻭﺍﻟﺒﺎﻃﻦ ﻭﻫـﻮ‬ ‫ﺍﻟﺪﻭﺭ ﺑﺎﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻭ ‪‬ﻣ ‪‬‬
‫ﻫﻮ‪..‬ﻛﺎﻥ ﺍﷲ ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ ﻭﻫﻮ ﺍﻵﻥ ﻋﻠﻰ ﻣﺎ ﻛﺎﻥ ﻋﻠﻴﻪ((‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺽ ﻟﻠﻮﻫﻢ ﺃﻥ ﻳﻘﻮﺩﻙ ﺇﻥ ﻛﻨﺖ ﺫﻛﻴﹰﺎ‪ ،‬ﻭﺍﺟﻌﻞ ﰲ ﺍﻟﻴﻘﲔ ﺣﺮﻳﺘﻚ‪.‬‬
‫ﻻ ﺗﺮ ‪‬‬
‫‪٢١٤‬‬
‫‪ (٩٠‬ﺍﳊﻖ‪ ‬ﻟﻴﺲ ﲟﺤﺠﻮﺏٍ ﻋﻨﻚ ﻭﺇﳕﺎ ﺍﶈﺠﻮﺏ ﺃ�ﺖ ﻋـﻦ ﺍﻟﻨ‪‬ﻈـﺮ ﺇﻟﻴـﻪ‪ ،‬ﻭﻟـﻮ ﺣﺠﺒـﻪ‬

‫ﺷﹶـﻲﺀ ﻟَﺴـﱰﻩ ﻣـﺎ ﺣﺠﺒــﻪ‪ ،‬ﻭﻟـﻮ ﻛــﺎﻥ ﻟـﻪ ﺳــﺎﺗﺮ ﻟﻜـﺎﻥ ﻟﻮﺟــﻮﺩﻩ ﺣﺎﺻـﺮ‪ ،‬ﻭﻛـﻞّ ﺣﺎﺻـﺮٍ‬

‫ﻟﺸﻲﺀ‪ ‬ﻓﻬﻮ ﻟﻪ ﻗﺎﻫﺮ‪ ،‬ﺇ ﳕﺎ ﺣﺠﺐ ﺍﳊﻖ‪ ‬ﻋﻨﻚ ﺷﺪ‪‬ﺓ ﻗﺮﺑِﻪ ﻣﻨﻚ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﺠﺐ ﻟﺸﺪ‪‬ﺓ‬

‫ﻇﻬﻮﺭﻩ ﻭﺧﻔﻲ ﻋﹶﻦ ﺍﻷﺑﺼﺎﺭ ﻟ‪‬ﻌﻈﻢِ �ﻮﺭﻩ‪.‬‬

‫ﻳﻈﹸﻦ ﺍﻟﺴﺎﻟﻚ ﰲ ﺑﺪﺍﻳﺔ ﺳﻠﻮﻛﻪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﳏﺠﻮﺏ ﻋﻨﻪ ﲝﺠﺎﺏ ﻓﻠﺬﻟﻚ ﻻ‬
‫ﻳﺮﺍﻩ‪ ،‬ﻭﺍﳊﻖ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﲟﺤﺠﻮﺏ ﻷﻧﻪ ﻇﻬﺮ ﰲ ﻛﻞ ﺷﻲﺀ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z | { z y‬ﻃﻪ‪.[ ٥:‬‬
‫ﻟﻜﻦ ﺍﻟﺴﺎﻟﻚ ﻫﻮ ﺍﶈﺠﻮﺏ ﻋﻨﻪ ﺑﻨﻘﺎﺋﺼﻪ ﻭﻏﻔﻠﺘﻪ ﻭﻋﻴﻮﺑﻪ‪ ،‬ﻭﻟﻮ ﻗﻠـﺖ‪ :‬ﺇﻥ ﺍﷲ‬
‫ﺏ‪ ،‬ﺇﺫﹰﺍ ﻫﻮ ﻣﻘﻬﻮ ‪‬ﺭ ‪‬ﺬﺍ ﺍﳊﺠﺎﺏ ﻭﻫﺬﺍ ﳏﺎ ﹲﻝ ﻋﻠـﻰ ﺍﷲ‪ ،‬ﻭﻟﻜﻨـﻚ ﺃﻧـﺖ‬ ‫ﳏﺠﻮ ‪‬‬
‫ﻕ ﳘﺘﻚ ﻋﻨﻪ‪.‬‬ ‫ﺍﶈﺠﻮﺏ ﻋﻨﻪ ‪‬ﻟ‪‬ﺘ ﹶﻔ ‪‬ﺮ ﹺ‬
‫ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﻌﺎﺭﻓﲔ‪:‬‬
‫ﻻ ﺍﻟﻮﻫﻢ‪ ،‬ﻭﺍﻟﻮﻫﻢ ﻋﺪﻡ ﻻ ﺣﻘﻴﻘﺔ ﻟﻪ((‬
‫))ﻭﺍﷲ ﻣﺎ ﺣﺠﺐ ﺍﻟﻌﺒﺎﺩ ﻋﻦ ﺍﷲ ﺇ ﹼ‬
‫ﻓﺎﳌﻌﲎ ﺃﻥ ﺍﻟﺴﺎﻟﻚ ﺣ‪‬ﺠﺐ ﻋﻦ ﺍﷲ ﺑﺘﻮﻫﻢ ﻣﻮﺟﻮﺩ ﻣﻌﻪ ﻭﻻ ﻣﻮﺟﻮﺩ ﻣﻌﻪ‪.‬‬
‫ﻭﺍﻟﺪﻳﻦ ﺍﳊﻖ ﺗﻨ‪‬ﺰﻳﻪ ﻟﻠﺤﻀﺮﺓ ﺍﻹﳍﻴﺔ ﺃﻥ ﺗ‪‬ﺸﺎﺑﻪ ﺍﳊﻮﺍﺩﺙ‪ ،‬ﻭﻟﻘـﺪ ﺩﺧـﻞ ﻋﻠـﻰ‬
‫ﺍﻟﺪﻳﺎﻧﺎﺕ ﺍﻟﺒﺪﻉ ﰲ ﺍﻟﻌﻘﺎﺋﺪ ﻓﺨﺮﺟﻮﺍ ﻋﻦ ﺍﻟﺘﻨ‪‬ﺰﻳﻪ ﺇﱃ ﺍﻟﺘﺸﺒﻴﻪ ﻭﺍﻟﺘﺠﺴﻴﻢ‪ ،‬ﻭﺣـﺎﻓﻆ‬
‫ﺍﻹﺳﻼﻡ ﻋﻠﻰ ﻋﻘﻴﺪﺗﻪ ﺍﳌﹸﺜﺒﺘﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫]ﺍﻟﺸﻮﺭﻯ‪.[١١ :‬‬ ‫{ ‪z W VU SR Q‬‬
‫ﻓﺎﳊﻀﺮﺓ ﺍﻹﳍﻴﺔ ‪‬ﻣﱰﹼﻫﺔ ﻋﻦ ﻛﻞ ﻧﻘﺺ ﻭﺗﺸﺒﻴﻪ ﻭﲡﺴﻴﻢ‪.‬‬

‫‪٢١٥‬‬
 ‫ﻭﻣﻦ ﺍﻟﺘﻨ‪‬ﺰﻳﻪ ﻟﻠﺤﻀﺮﺓ ﺍﻹﳍﻴﺔ ﻋﺪﻡ ﺇﺩﺭﺍﻛﻬﺎ ﺑﺎﳊﻮﺍﺱ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﺍﺣﺘﺠﺎ‪‬ﺎ ﻋـﻦ‬
‫ﺍﳋﻠﻖ ﲝﺠﺎﺏ ﺍﻟﻌﺰﺓ ﻭﺍﻟﻜﱪﻳﺎﺀ ﺭﻏﻢ ﺷﺪﺓ ﻇﻬﻮﺭﻫﺎ ﺑﺎﳊﻮﺍﺱ ﺍﻟﺮﻭﺣﻴﺔ ﻭﺍﻟﻌﻘﻠﻴﺔ‪.‬‬
‫ﻓﻌﺪﻡ ﺭﺅﻳﺘﻚ ﷲ ﳚﺐ ﺃﻥ ﺗﺰﻳﺪﻙ ﻣﺮﺍﻗﺒ ﹰﺔ ﻟﻪ ﻭﺗﻌﻠﻘﹰﺎ ﺑﻪ‪ ،‬ﻓﻌﺠﺰﻙ ﻋﻦ ﺇﺩﺭﺍﻛﻪ ﺩ ﹼﻝ‬
‫ﻋﻠﻰ ﻛﻤﺎﻟﻪ‪.‬‬
‫ﺃﺳﺒﺎﺏ ﺍﺣﺘﺠﺎﺏ ﺍﳊﻀﺮﺓ ﻋﻦ ﺍﳋﻠﻖ‪:‬‬
‫‪ -١‬ﺷﺪﺓ ﻗﺮ‪‬ﺎ ﻣﻦ ﺍﳋﻠﻖ‪،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪] z O N M L K J{ :‬ﻕ‪.[١٦ :‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ‪:‬‬
‫))ﺣﻘﻴﻘﺔ ﺍﻟﻘﺮﺏ ﺃﻥ ﺗﻐﻴﺐ ﰲ ﺍﻟﻘﺮﺏ ﻋﻦ ﺍﻟﻘﺮﺏ ﻟﻌﻈﻴﻢ ﺍﻟﻘﺮﺏ((‬

‫‪ -٢‬ﺷﺪﺓ ﻇﻬﻮﺭﻫﺎ ﻋﻠﻰ ﺍﳋﻠﻖ‪:‬‬

‫ﻓﻠﻤﺎ ﻳﻈﻬﺮ ﺍﻟﺸﻲﺀ ﺑﺸﺪﺓ ﳜﻔﻰ ﻋﻦ ﻋﲔ ﺍﻟﻨﺎﻇﺮ ﻛﻞ ﺷﻲﺀ ﻓﻼ ﻳﺸﻌﺮ ﺑﻪ‪ ،‬ﻛﺎﻟﺬﻱ‬
‫ﻳﻜﻮﻥ ﰲ ﻣﻨﻄﻘﺔ ﻃﺒﻴﻌﻴﺔ ﺃﺧ‪‬ﺎﺫﺓ ﲢﻴﻂ ﺑﻪ ﻣﻦ ﻛﻞ ﺟﺎﻧﺐ‪ ،‬ﺗﻐﻴﺐ ﻋﻨﻪ ﻟﺸﺪﺓ ﻇﻬﻮﺭﻫﺎ‬
‫ﻓﻼ ﻳﻌﺪ ﻳﺸﻌﺮ ﲜﻤﺎﳍﺎ ﻭﻻ ﺑﺈﺣﺎﻃﺘﻬﺎ‪ ،‬ﻓﺸﺪﺓ ﺍﻟﻈﻬﻮﺭ ﺃﻭﺟﺒﺖ ﺍﳋﻔﺎﺀ‪.‬‬
‫‪ -٣‬ﺷﺪﺓ ﺍﻟﻨﻮﺭ ﺍﳌﺘﺠﻠﻲ ﺑﻪ ﻋﻠﻰ ﺍﳋﻠﻖ‪:‬‬
‫ﺇ ﹼﻥ ﺷﺪﺓ ﺍﻟﻨﻮﺭ ﻣﻮﺟﺒﺔ ﻟﻌﺪﻡ ﺍﻹﺩﺭﺍﻙ‪ ،‬ﻟﻌﺪﻡ ﻣﻘﺎﻭﻣﺔ ﺍﻟﺒﺼﺮ ﻟﺬﻟﻚ ﺍﻟﻨﻮﺭ‪ ،‬ﻛﻨـﻮﺭ‬
‫ﺍﻟﺸﻤﺲ ﳌﺎ ﻳﻌﻈﻢ ﲡﻠﻴﻪ ﻋﻠﻰ ﺍﳋﻠﻖ ﺗﻌﺠﺰ ﺍﻟﻌﻴﻮﻥ ﻋﻦ ﺇﺩﺭﺍﻛﻪ ﻟﻀﻌﻔﻬﺎ‪.‬‬
‫)‪(١‬‬
‫ﻭﳌﺎ ﺳ‪‬ﺌﻞ ﺭﺳﻮﻝ ﺍﷲ ‪ :‬ﻫﻞ ﺭﺃﻳﺖ ﺭﺑﻚ ﻟﻴﻠﺔ ﺍﳌﻌﺮﺍﺝ؟ ﻗﺎﻝ‪» :‬ﻧﻮﺭ‪ ‬ﺃﱏ ﺃﺭﺍﻩ؟«‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﻠﻢ ﺑﻘﺮﺏ ﺍﷲ ﻣﻨﻚ‪ ،‬ﻭﻇﻬﻮﺭ ﻓﻀﻞ ﻧـﻮﺭﻩ‬
‫ﻋﻠﻴﻚ‪ ،‬ﻓﻼ ﲡﻌﻞ ﺍﻟﻌﺎﺩﺓ ﺗﻨﻘﻠﺐ ﻋﻠﻴﻚ‪ ،‬ﻭﻟﻴﺲ ﺷﻲﺀ ﳛﺠﺒﻚ ﻋﻦ ﺍﷲ ﺇﻻ ﻧﻔﺴﻚ‪،‬‬
‫ﻓﺎﻋﻤﻞ ﻋﻠﻰ ﺗﺰﻛﻴﺔ ﻧﻔﺴﻚ ﻓﺈﺫﺍ ﺑﻚ ﺃﻧﺖ ﻭﺭﺑﻚ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٨٠‬‬

‫‪٢١٦‬‬
‫‪ (٩١‬ﳑ‪‬ﺎ ﻳﺪﻟّﻚ ﻋﻠﻰ ﻭﺟﻮﺩ ﻗﻬﺮﻩ‪ ‬ﺳﺒﺤﺎ�ﻪ‪ ‬ﺃﻥ ﺣﺠﺒﻚ ﻋﻨﻪ ﲟـﺎ ﻟـﻴﺲ ﲟﻮﺟـﻮﺩ‪ ‬ﻣﻌـﻪ‪،‬‬

‫ﻛﻴﻒ ﻳ‪‬ﺘَﺼﹶﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻇﻬﺮ ﻛﻞّ ﺷﻲﺀ؟‬

‫ﻛﻴﻒ ﻳ‪‬ﺘَﺼﹶﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻇﻬﺮ ﺑﻜﻞّ ﺷﻲﺀ؟‬

‫ﻛﻴﻒ ﻳ‪‬ﺘَﺼﹶﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻇﻬﺮ ﻟﻜﻞﱢ ﺷﻲﺀ؟‬

‫ﻛﻴﻒ ﻳ‪‬ﺘَﺼﹶﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺍﻟﻈّﺎﻫﺮ ﻗﺒﻞ ﻭﺟﻮﺩ ﻛﻞّ ﺷﻲﺀ؟‬

‫ﻛﻴﻒ ﻳ‪‬ﺘَﺼﹶﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺃﻇﻬﺮ ﻣﻦ ﻛﻞّ ﺷﻲﺀ؟‬

‫ﻛﻴﻒ ﻳ‪‬ﺘَﺼﹶﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻌﻪ ﺷﻲﺀ؟‬

‫ﻛﻴﻒ ﻳ‪‬ﺘَﺼﹶﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺃﻗﺮﺏ ﺇﻟﻴﻚ ﻣ‪‬ﻦ ﻛﻞّ ﺷﻲﺀ؟‬

‫ﻛﻴﻒ ﻳ‪‬ﺘَﺼﹶﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻟﻮﻻﻩ ﻣﺎ ﻛﺎﻥ ﻭﺟﻮﺩ ﻛﻞّ ﺷﻲﺀ؟‬

‫ﻳﺎ ﻋﺠﺒﺎً ﻛﻴﻒ ﻳﻈﻬﺮ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻟﻌﺪﻡ؟‬

‫ﺃﻡ ﻛﻴﻒ ﻳﺜﺒﺖ ﺍﳊﺎﺩﺙ ﻣﻊ ﻣﹶﻦ ﻟﻪ ﻭﺻﻒ ﺍﻟﻘ‪‬ﺪﻡ؟‬

‫ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪ :‬ﻫﻮ ﺍﻟﱠﺬﻱ ﻋﺮﻑ ﺍ َ‬
‫ﷲ ﺑﺼﻔﺎﺗﻪ ﺫﻭﻗﹰﺎ ﻭﺷﻬﻮﺩﹰﺍ ﻻ ﻓﻜﺮﹰﺍ ﻭﻧﻈﺮﹰﺍ‪.‬‬
‫ﻭﻣﻦ ﺃﲰﺎﺋﻪ ﺗﻌﺎﱃ )ﺍﻟﻘﻬ‪‬ﺎﺭ(‪.‬‬
‫ﻭﻣﻦ ﻣﻈﺎﻫﺮ ﻗﻬﺮﻩ ﺳﺒﺤﺎﻧﻪ ﺃﻧ‪‬ﻪ ﺍﺣﺘﺠﺐ ﻋﻦ ﺧﻠﻘﻪ ﺑﻼ ﺣﺠﺎﺏ ﺃﻭ ﺍﻗﺘﺮﺏ ﻣﻨﻬﻢ‬
‫ﺑﻼ ﺍﻗﺘﺮﺍﺏ‪ ،‬ﻓﺎﺣﺘﺠﺐ ﺑﺸﻲ ٍﺀ ﻟﻴﺲ ﲟﻮﺟﻮ ‪‬ﺩ ﻭﻫﻮ ﻋﺪ ‪‬ﻡ ﻣﻔﻘﻮﺩ‪ ،‬ﻭﻇﻬﺮ ﻭﲡﹼﻠﻰ ﳋﻠﻘﻪ‬
‫ﺑﺘﺠ ﱟﻞ ﻟﻴﺲ ﻣﻠﻤﻮﺱ‪.‬‬

‫‪٢١٧‬‬
 ‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻭﻻ ﺗﺮﺩ‪‬ﻯ ﺭﺩﺍﺀ ﺍﻟﻜـﱪ ﺇ ﹼﻻ ﻫـ ‪‬ﻮ‬ ‫ﻕ ﻣﻌﻨـﺎ ‪‬ﻩ‬
‫ﻳﺎ ‪‬ﻣ ‪‬ﻦ ﺗﻌﺎﻇﻢ ﺣﺘ‪‬ـﻰ ﺭ ‪‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫] ﺍﻟﺸﻮﺭﻯ‪.[ ١١ :‬‬ ‫{ ‪zW V U T S R Q‬‬
‫ﻼ ﻋﻨﻬﻢ ﻭﻟﻴﺲ ﺑﻌﻴـﺪﹰﺍ‬ ‫ﻼ ﲞﻠﻘﻪ ﻭﻻ ﻣﻨﻔﺼ ﹰ‬ ‫ﻓﺎﷲ ﺗﻌﺎﱃ ﻟﻴﺲ ﺣﺎ ﱞﻝ ﲟﻜﺎﻥ ﻭﻻ ﻣﺘ‪‬ﺼ ﹰ‬
‫ﻋﻦ ﺧﻠﻘﻪ ﺑﻞ ﻫﻮ ﻗﺮﻳﺐ ﻣﻨﻬﻢ‪ ،‬ﻭﻟﻜﻦ ﻗﺮﻳﺐ ﺑﻼ ﺍﻗﺘﺮﺍﺏ‪ ،‬ﻓﻼ ﳝﻜﻦ ﳍﺬﺍ ﺍﻟﻌﻘـﻞ‬
‫ﺍﻟﻀﻌﻴﻒ ﻋﻨﺪ ﺍﻹﻧﺴﺎﻥ ﺃﻥ ﻳﺴﺘﻮﻋﺐ ﻫﺬﺍ ﺍﻷﻣﺮ ﺃﺑﺪﹰﺍ‪ ،‬ﻟﻜﻦ ﺍﻟﺬﻱ ﻭﺻﻞ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻞ‬
‫ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﺟﺪ ﻛﻞ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺑﻘﺪﺭﺓ ﺧﻔﻴﺔ‪ ،‬ﻭﻟﻮﻻ ﺧﻠﻖ ﺍﷲ ﻟﻠﻤﺨﻠﻮﻗﺎﺕ ﳌﺎ‬
‫ﻛﻨﺎ ﻋﺮﻓﻨﺎ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻟﻮﻻ ﻫﺬﻩ ﺍﳌﺨﻠﻮﻗﺎﺕ ﳌﺎ ﻋﺮﻓﺖ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌـﺎﱃ ﻣـﻦ‬
‫ﺍﻟﻘﺪﺭﺓ ﻭﺍﻟﺮﲪﺔ ‪ ...‬ﺇﱁ‪.‬‬
‫ﻓﺎﳊﻜﻤﺔ ﺍﻟﺴﺎﺑﻘﺔ ﺗﺘﻤﺤﻮﺭ ﺣﻮﻝ ﺷﻲﺀ ﻭﺍﺣﺪ ﻫﻮ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻻ ﻳ‪‬ﺮﻯ‬
‫ﺑﺎﻟﻌﲔ ﻟﻜﻨﻪ ﺭ‪‬ﺋﻲ ﰲ ﻛﻮﻧﻪ‪ ،‬ﻭﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﻭﺇ ﹾﻥ ﻛﺎﻥ ﲝﺴﺐ ﺍﻟﻈﺎﻫﺮ ﺑﻌﻴﺪﹰﺍ ﻋﻨﺎ ﻟﻜﻨﻪ‬
‫ﻫﻮ ﺃﻗﺮﺏ ﺇﻟﻴﻨﺎ ﻣﻦ ﺣﺒﻞ ﺍﻟﻮﺭﻳﺪ‪.‬‬
‫ﻓﺎﳌﻮﻓﻖ ﻣﻦ ﺍﻟﺴﺎﻟﻜﲔ ﻣﻦ ﻳﺴﻠﻚ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟـﺮﻭﺡ‪ ،‬ﻷﻥ‬
‫ﺍﳌﻌﺮﻓﺔ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺮﻭﺡ ﺗﻜﺸﻒ ﻛﻞ ﺍﳊﺠﺐ ﺍﻟﱵ ﺑﻴﻨﻚ ﻭﺑﲔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻣﻌﺮﻓﺔ‬
‫ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﺮﻭﺡ ﺗﻮﺭﺙ ﺍﻟﻜﺸﻒ ﺍﻟﺬﻱ ﺗﺸﻬﺪ ﺑﻪ ﺃﻥ ﺍﷲ ﻣﻌﻚ ﺣﻴﺚ ﻣﺎ‬
‫ﻛﻨﺖ‪ ،‬ﻭﺗﺘﻌﺮﻑ ﻣﻦ ﺧﻼﻝ ﻫﺬﺍ ﺍﻟﻜﺸﻒ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﱰﹼﻩ ﻋﻦ ﻛﻞ ﻧﻘﺺ‪.‬‬
‫ﻗﺎﻝ ﻋﻠﻲ‪ ‬ﻛﺮ‪‬ﻡ ﺍﷲ ﻭﺟﻬﻪ‪:‬‬
‫))ﺍﳊ ‪‬ﻖ ﺗﻌﺎﱃ ﻟﻴﺲ ﻣ‪‬ﻦ ﺷﻲ ٍﺀ‪ ،‬ﻭﻻ ﻓﻮﻕ ﺷﻲ ٍﺀ‪ ،‬ﻭﻻ ﲢﺖ ﺷﻲ ٍﺀ‪ ،‬ﺇﺫ ﻟﻮ ﻛﺎﻥ ﻣ‪‬ـﻦ‬
‫ﺷﻲ ٍﺀ ﻟﻜﺎﻥ ﳐﻠﻮﻗﹰﺎ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻓﻮﻕ ﺷﻲ ٍﺀ ﻟﻜﺎﻥ ﳏﻤﻮ ﹰﻻ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﰲ ﺷﻲ ٍﺀ ﻟﻜﺎﻥ‬

‫‪٢١٨‬‬
 ‫((‬ ‫ﳏﺼﻮﺭﹰﺍ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﲢﺖ ﺷﻲﺀ ﻟﻜﺎﻥ ﻣﻘﻬﻮﺭﹰﺍ‬
‫ﻓﺎﷲ ﺗﻌﺎﱃ ﺗﺮﺍﻩ ﻣﻌﻚ ﺩﺍﺋﻤﹰﺎ ﺑﺼﻔﺎﺗﻪ‪ :‬ﻭﺍﻟﺼﻔﺎﺕ ﺍﻟﱵ ﺗﺘﻌﺮﻑ ﻣﻦ ﺧﻼﳍﺎ ﻋﻠـﻰ‬
‫ﺍﷲ‪ ،‬ﻭﻟﻜﻦ ﻫﺬﻩ ﺍﻟﺼﻔﺎﺕ ﻫﻲ ﻧﻔﺴﻬﺎ ﻻ ﳝﻜﻦ ﺍﻟﻮﺻﻮﻝ ‪‬ﺎ ﺇﱃ ﻣﻌﺮﻓﺔ ﺍﷲ ﺍﳌﻌﺮﻓـﺔ‬
‫ﷲ ‪ (‬ﻟﻜﻦ ﻋﻨـﺪﻣﺎ‬ ‫ﺍﻟﻜﺎﻣﻠﺔ‪ ،‬ﻟﺬﻟﻚ ﻗﺎﻝ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﻌﺎﺭﻓﲔ‪) :‬ﻣﺎ ﻋﺮﻑ ﺃﺣ ‪‬ﺪ ﺍ َ‬
‫ﻳﻘﺎﻝ ﻋﻦ ﺇﻧﺴﺎﻥ‪ :‬ﺃﻧﻪ ﻋﺎﺭﻑ ﺑﺎﷲ ﻓﻬﻮ ﻋﺎﺭﻑ ﺑﻘﺪﺭ ﻣﻌﺮﻓﺘﻪ ﻫﻮ‪ ،‬ﻭﻟﻴﺲ ﻋﺎﺭﻑ ﺑﺎﷲ‬
‫ﻣﻌﺮﻓﺔ ﻣﻄﻠﻘﺔ‪ ،‬ﻓﻼ ﺃﺣﺪ ﻳﻌﺮﻑ ﺍﷲ ﺇﻻ ﺍﷲ‪ ،‬ﻟﺬﻟﻚ ﻧﻘﻮﻝ‪ :‬ﻋﻨﺪﻣﺎ ﳛﺘـﺎﺭ ﻭﳚﻬـﻞ‬
‫ﺍﻟﻌﻘﻞ ﻣﻌﺮﻓﺔ ﺍﷲ ﻓﻬﻮ ﻳﻜﻮﻥ ﻗﺪ ﻭﺻﻞ ﺇﱃ ﺷﻲﺀ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﷲ ﺃﻧـﻪ ﻻ ﳝﻜـﻦ ﺃﻥ‬
‫‪‬ﻳﻌﺮﻑ‪ ،‬ﻭﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻻ ﳝﻜﻦ ﺃﻥ ﻳﻈﻬﺮ ﻟﻠﻌﺒﺎﺩ ﻛﻤﺎ ﻳﺘﺼـﻮﺭﻭﻥ‪ ،‬ﻓﺎﻟـﺬﻱ‬
‫ﻳﻘﻮﻝ‪ :‬ﺃﻳﻦ ﺍﷲ؟ ﻫﻮ ﻧﺎﻗﺺ ﺍﻹﳝﺎﻥ ﻭﺟﺎﻫﻞ ﻷﻧﻪ ﳛﺎﻛﻢ ﺍﷲ ﻋﻠﻰ ﻗﺪﺭ ﻋﻘﻠﻪ ﻭﻋﻠـﻰ‬
‫ﻣﺴﺘﻮﻯ ﻓﻜﺮﻩ ﻭﻗﻮﺍﻧﻴﻨﻪ ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻓﺎﷲ ﺗﻌﺎﱃ ﻫﻮ ﺍﻟﺬﻱ ﺃﻭﺟﺪ ﻟﻨﺎ ﺍﻟﻘـﻮﺍﻧﲔ ﻟﻜـﻲ‬
‫ﻧﺘﺤﺎﻛﻢ ‪‬ﺎ ﳓﻦ ﻭﻟﻴﺲ ﻟﻨﺤﻜﻢ ‪‬ﺎ ﻋﻠﻰ ﺍﷲ‪.‬‬
‫ﺳ‪‬ﺌﻞ ﺳﻴ‪‬ﺪﻧﺎ ﻋﻠﻲ‪ : ‬ﺃﻳﻦ ﺍﷲ؟ ﻓﻘﺎﻝ‪:‬‬
‫ﷲ ﻭﻻ ﻣﻜﺎﻥ ﱠﰒ ﺧﻠـﻖ ﺍﻟﺰ‪‬ﻣـﺎﻥ‬ ‫))ﺳﺆﺍﻟﻜﻢ ﺃﻳﻦ ﺍﷲ ﺳﺆﺍ ﹲﻝ ﻋﻦ ﻣﻜﺎﻥ‪ ،‬ﻭﻛﺎﻥ ﺍ ُ‬
‫ﻥ((‬
‫ﻭﺍﳌﻜﺎﻥ‪ ،‬ﻭﻫﻮ ﺍﻵﻥ ﻛﻤﺎ ﻛﺎﻥ ﺩﻭﻥ ﺯﻣﺎﻥ ﺃﻭ ﻣﻜﺎ ‪‬‬
‫ﻭﻫﻨﺎﻙ ﺑﻌﺾ ﺍﳉﻬﻠﺔ ﺍﻟﺬﻳﻦ ﺍ‪‬ﻤﻮﺍ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﺑﻌﻘﻴـﺪﺓ ﻭﺣـﺪﺓ ﺍﻟﻮﺟـﻮﺩ‪،‬‬
‫ﻕ ﻣﻦ ﺍﳌﺨﻠﻮﻗﺎﺕ‬‫ﻭﺗﻔﺴﲑﻫﺎ‪ :‬ﺃ ﹼﻥ ﻫﺬﺍ ﺍﻟﻮﺟﻮﺩ ﺷﻲ ٌﺀ ﻭﺍﺣ ‪‬ﺪ ﻫﻮ ﺍﷲ‪ ،‬ﻭﺃ ﹼﻥ ﻛ ﹼﻞ ﳐﻠﻮ ﹴ‬
‫ﻫﻮ ﺟﺰ ٌﺀ ﻣﻨﻪ!! ﻭﻫﺬﺍ ﺍﻟﻜﻼﻡ ﻛﻔ ‪‬ﺮ ﻭﻻ ﻳﻌﺘﻘﺪ ﺍﻟﺼﻮﻓﻴﺔ ﺑﺬﻟﻚ ﺃﺑﺪﹰﺍ‪ ،‬ﻭﻟﻜﻦ ﺍﳊﻘﻴﻘـﺔ‬
‫ﻫﻲ ﺃ ﹼﻥ ﺍﻟﺼﻮﻓﻴﲔ ﻟﺸﺪﺓ ﺻﻔﺎﺋﻬﻢ ﻭﻓﻨﺎﺋﻬﻢ ﺑﺎﷲ ﻓﹸ ﹺﻬ ‪‬ﻢ ﻣﻦ ﺑﻌﺾ ﺃﻟﻔـﺎﻇﻬﻢ ﺫﻟـﻚ‪،‬‬
‫ﺡ ﺻﻔﺖ ﻣﻊ ﺭ‪‬ﺎ‪.‬‬ ‫ﻭﻟﻜﻦ ﻣﻘﺼﻮﺩﻫﻢ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻻ ﺣﻠﻮﻝ ﻭﻻ ﺍﲢﺎﺩ ﻭﺇﻧ‪‬ﻤﺎ ﻓﻨﺎ ُﺀ ﺭﻭ ﹴ‬

‫‪٢١٩‬‬
 ‫ﻗﺎﻝ ﺳﻴ‪‬ﺪﻧﺎ ﻋﻠﻲ ‪:‬‬
‫ﺖ‬
‫ﺖ ﺃﻧ ـ ‪‬‬
‫ﻚ ﺃﻧ ـ ‪‬‬
‫ﺖ ﻻ ﺷـ ‪‬‬
‫ﻓﻘﹸﻠ ـ ‪‬‬ ‫ﲔ ﻗﻠــﱯ‬
‫ﺖ ﺭﺑ‪‬ــﻲ ﹺﺑﻌ‪‬ــ ﹺ‬
‫ﺭﺃﻳــ ‪‬‬
‫ﺖ‬
‫ﲝﻴــﺚ ﻻ ﺃﻳــﻦ ﺛﹸــ ‪‬ﻢ ﺃﻧــ ‪‬‬ ‫ﺕ ﻛﹸـ ﱠﻞ ﺃﻳـ ﹴﻦ‬
‫ﺖ ﺍﻟﺬﻱ ﺣ‪‬ـﺰ ‪‬‬
‫ﺃﻧ ‪‬‬
‫ﺖ‬
‫ﻓــﻴﻌﻠ ‪‬ﻢ ﺍﻷﻳــ ‪‬ﻦ ﺃﻳــﻦ ﺃﻧــ ‪‬‬ ‫ﻓﻠــﻴﺲ ﻟﻸﻳــ ﹺﻦ ﻣﻨــﻚ ﺃﻳــ ‪‬ﻦ‬
‫ﺖ‬
‫ـ ‪‬‬
‫ﻒ ﺃﻧـ‬
‫ـ ‪‬‬
‫ـﻮﻫ ‪‬ﻢ ﻛﻴـ‬
‫ـﻴﻌﻠ ‪‬ﻢ ﺍﻟـ‬
‫ﻓـ‬ ‫ـﻴﺲ ﻟﻠــﻮﻫﻢ ﻓﻴــﻚ ﻭﻫــ ‪‬ﻢ‬
‫ﻭﻟـ‬
‫ﺖ‬
‫ـﻲ ٍﺀ ﺃﺭﺍ ‪‬ﻩ ﺃﻧــ ‪‬‬
‫ﻓﻜــ ﹼﻞ ﺷــ‬ ‫ﺖ ‪‬ﻋﻠﻤ ـﹰﺎ ﺑﻜ ـ ﱢﻞ ﺷ ـﻲ ٍﺀ‬
‫ﺃﺣ ﹼﻄ ـ ‪‬‬
‫ﺖ‬
‫ﺕ ﺃﻧــ ‪‬‬
‫ﻭﰲ ﻓﻨــﺎﺋﻲ ﻭﺟــﺪ ‪‬‬ ‫ـﺎﺋﻲ‬
‫ـﲎ ﻓﻨــ‬
‫ـﺎﺋﻲ ﻓ‪‬ــ‬
‫ﻭﰲ ﻓﻨــ‬
‫ﻓﺎﳌﻮﻓﻖ ﺍﻟﺬﻱ ﻳﱰﻩ ﺍﷲ ﻋﻦ ﺍﳌﻜﺎﻥ ﻭﺍﻟﺰﻣﺎﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫‪] z W V U TS‬ﺍﻟﺸﻮﺭﻯ‪.[١١ :‬‬ ‫{‪R Q‬‬
‫ﻗﺼﺎﺭﻯ ﺍﻟﻜﻼﻡ‪:‬‬
‫ﺍﳌﺨﻠﻮﻗﺎﺕ ﻇﺎﻫﺮ ﹲﺓ ﺑﻪ ﻭﺻﺎﺩﺭ ﹲﺓ ﻋﻨﻪ ﻻ ﻫﻲ ﻣﺘ‪‬ﺼﻠ ﹲﺔ ﺑﻪ ﻭﻻ ‪‬ﻣﻨﻔﺼﻠ ﹲﺔ ﻋﻨـﻪ‪ ،‬ﻫـﻲ‬
‫ﷲ ﲞﻠﻘﻬﺎ ﺇﻇﻬﺎﺭ ﻋﺰ‪‬ﺗﻪ ﻭﻣﻠﻜﻪ ﻭﺳﻠﻄﺎﻧﻪ‪.‬‬ ‫ﲢﺘﺎﺝ ﺇﻟﻴﻪ ﻭﻻ ﳛﺘﺎﺝ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﺭﺍﺩ ﺍ ُ‬
‫ﺃﻇﻬﺮ ﺃﻫﻞ ﺍﻟﻄﹼﺎﻋ ‪‬ﺔ ﻭﺍﻹِﺣﺴﺎﻥ ‪‬ﻟﻴ‪‬ﻈ ﹺﻬ ‪‬ﺮ ﻓﻴﻬﹺﻢ ﻛﺮﻣ ‪‬ﻪ ﻭﺇﹺﺣﺴﺎﻧﻪ‪.‬‬
‫ﻭﺃﻇﻬﺮ ﺃﻫﻞ ﺍﻟﻌﺼﻴﺎﻥ ﻟ‪‬ﻴﻈﻬﺮ ﻓﻴﻬﻢ ﻋﻔﻮﻩ ﻭﺣﻠﻤﻪ‪.‬‬
‫ﻭﺃﻇﻬﺮ ﺃﻫﻞ ﺍﻟﻜﹸﻔﺮ ﻭﺍﻟﻄﹼﻐﻴﺎﻥ ﻟ‪‬ﻴﻈﻬﺮ ﻓﻴﻬﻢ ﻧﻘﻤﺘ ‪‬ﻪ ﻭﻏﻀﺒﻪ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﷲ ﻣﻌﻚ ﺣﻴﺜﻤﺎ ﻛﻨﺖ ﻓﻜﻦ ﺃﻧﺖ ﻣﻌﻪ‪.‬‬

‫‪٢٢٠‬‬
‫‪ (٩٢‬ﻣﻄﺎﻟﻊ ﺍﻷ�ﻮﺍﺭ‪ :‬ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺳـﺮﺍﺭ‪� ،‬ـﻮﺭ‪ ‬ﻣﺴـﺘﻮﺩﻉ‪ ‬ﰲ ﺍﻟﻘﻠـﻮﺏ‪ ،‬ﻣـﺪﺩﻩ‪ ‬ﻣـﻦ ﺍﻟﻨـﻮﺭ‬

‫ﺍﻟﻮﺍﺭﺩ ﻣ‪‬ﻦ ﺧﺰﺍﺋﻦ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﻭ�ﻮﺭ‪ ‬ﻳﻜﺸﻒ ﻟﻚ ﺑﻪ ﻋﻦ ﺁﺛﺎﺭﻩ‪ ،‬ﻭ�ﻮﺭ‪ ‬ﻳﻜﺸﻒ ﻟﻚ ﺑﻪ ﻋـﻦ‬

‫ﺃﻭﺻﺎﻓﻪ‪.‬‬
‫ﺍﻟﻘﻠﺐ‪ :‬ﻫﻮ ﻣﻮﺿﻊ ﻧﻈﺮ ﺍﻟﺮﺏ‪ ،‬ﻭﺍﻟﻌﻘﻞ‪ :‬ﻣﻮﺿﻊ ﺍﻟﻌﻠﻢ ﻭﺍﻟﻨﻈﺮ‪.‬‬
‫ﻭﺍﻟﺴﺮ‪ :‬ﻫﻮ ﻗﻠﺐ ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻫﻮ ﻣﻮﺿﻊ ﺍﻟﻮﺻﻠﺔ ﺑﲔ ﺍﻟﻌﺒﺪ ﻭﺍﻟﺮﺏ‪.‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺗﻌﺎﱃ ﺗﻨﻮﻳﺮ ﻗﻠﺐ ﺍﻟﺴﺎﻟﻚ ﺃﳍﻤﻪ ﺫﻛﺮﻩ ﻭﺃﻭﺭﺩ ﻋﻠﻴﻪ ﺃﻧﻮﺍﺭﻩ‪ ،‬ﻓﺘﺸﺮﻕ‬
‫ﻋﻠﻰ ﻗﻠﺒﻪ ﻓﺘﻤﺘﺰﺝ ﺑﻨﻮﺭ ﺍﻟﺬﻛﺮ‪ ،‬ﻓﻴﻜﻮﻥ‪:‬‬
‫{ ‪] z È Ç Æ Å Ä ÃÂ Á À‬ﺍﻟﻨﻮﺭ‪.[٣٥ :‬‬

‫ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﺇﻣﺪﺍﺩ ﻗﻠﺒﻚ ﺑﺎﻟﻨﻮﺭ ﺍﻹﳍﻲ‪ ،‬ﻓﺄﻛﺜﺮ ﺫﻛﺮﻩ ﻟﻜﻲ ﲡـﺬﺏ‬
‫ﺃﻧﻮﺍﺭ ﺍﻟﺬﻛﺮ ﻭﺃﻧﻮﺍﺭ ﺍﻟﻐﻴﻮﺏ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﻫﺪﺍﻳﺔ ﻋﻘﻞ ﺍﻟﺴﺎﻟﻚ ﲡﻠﹼﻰ ﻋﻠﻴﻪ ﺑﻨﻮﺭ ﺍﻟﻔﻬﻢ‪ ،‬ﻓﻴﻠﺘﻘﻲ ﺑﻨﻮﺭ ﺍﻟﻌﻠﻢ ﰲ‬
‫ﺍﻟﻌﻘﻞ‪ ،‬ﻓﻴﻜﻮﻥ‪] z È Ç Æ Å Ä ÃÂ Á À{ :‬ﺍﻟﻨﻮﺭ‪،[٣٥ :‬‬
‫ﻳﻜﺸﻒ ‪‬ﺬﺍ ﺍﻟﻨﻮﺭ ﻋﻈﻴﻢ ﻗﺪﺭﺓ ﺍﷲ ﻭﺧﻠﻘﻪ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪.‬‬
‫ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺗﻨﻮﻳﺮ ﺳ ‪‬ﺮ ﺍﻟﻌﺎﺭﻑ ﲡﻠﹼﻰ ﻋﻠﻴﻪ ﺑﻨﻮﺭﻩ‪ ،‬ﻓﻴﻠﺘﻘﻲ ﻧﻮﺭ ﺍﷲ ﺑﻨﻮﺭ ﺇﺧﻼﺹ‬
‫ﺍﻟﻌﺎﺭﻑ‪ ،‬ﻓﺼﺎﺭ‪] z È Ç Æ Å Ä ÃÂ Á À{ :‬ﺍﻟﻨﻮﺭ‪ ،[٣٥ :‬ﻓﻘـﺪ‪‬ﺱ ﺍﷲ‬
‫ﺳﺮ‪‬ﻩ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻟﺘﻨﻮﻳﺮ ﻓﺘﻌﺮ‪‬ﺽ ﻷﻧﻮﺍﺭﻩ ﺑﻜﺜﺮﺓ ﺫﻛﺮﻩ ﻭﺗـﺪ‪‬ﺑﺮ ﺁﻳﺎﺗـﻪ‬
‫ﻭﺍﻹﺧﻼﺹ ﻟﻮﺟﻬﻪ‪.‬‬
‫‪٢٢١‬‬
‫‪ (٩٣‬ﺳﺒﺤﺎﻥ ﻣﻦ ﺳﹶﱰ ﺳ‪‬ﺮ‪ ‬ﺍﳋﺼﻮﺻﻴ‪‬ﺔ ﺑﻈﻬﻮﺭ ﺍﻟﺒﺸـﺮﻳﺔ ﻭﻇﻬـﺮ ﺑﻌﻈﻤـﺔ ﺍﻟﺮ‪‬ﺑﻮﺑﻴ‪‬ـﺔ ﰲ‬

‫ﺇﻇﻬﺎﺭ ﺍﻟﻌﺒﻮﺩﻳ‪‬ﺔ‪.‬‬
‫‪‬ﺎﻳﺔ ﺍﻟﺴﻠﻮﻙ ﲰ ‪‬ﻮ ﺍﻟﺮﻭﺡ ﻭﻛﻤﺎﳍﺎ ﻭﺍﻧﻜﺸﺎﻑ ﺍﻟﺼﻔﺎﺕ ﻭﺃﺳﺮﺍﺭﻫﺎ‪ ،‬ﻓﻘـﺪ‪‬ﺱ ﺍﷲ‬
‫ﻫﺬﺍ ﺍﻟﺴ ‪‬ﺮ ﺍﻟﻌﺰﻳﺰ‪.‬‬
‫ﻟﻘﺪ ﺳﺘﺮ ﺍﷲ ﺃﺻﺤﺎﺏ ﺍﻷﺳﺮﺍﺭ ﺑﻈﻬﻮﺭ ﺑﺸﺮﻳﺘﻬﻢ ﻣﻦ ﻃﻌﺎﻡ ﻭﺷﺮﺍﺏ ﻭﻧﻜـﺎﺡ‪،‬‬
‫ﻓﺄﻭﻟﻴﺎﺀ ﺍﷲ ﻛﻬﻒ ﺍﻹﻳﻮﺍﺀ ﻭﻗﻠﻴﻞ ﻣﻦ ﻳﻌﺮﻓﻬﻢ‪ ،‬ﻭﻗﺪ ﳜﺮﻕ ﺍﷲ ﺍﻟﺴﺘﺮ ﺃﺣﻴﺎﻧﹰﺎ ﻓﺘﻈﻬـﺮ‬
‫ﻛﺮﺍﻣﺎ‪‬ﻢ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ‪:‬‬
‫ﻑ ﺑﻜﻤﺎﻟﻪ ﻭﲨﺎﻟﻪ‪ ،‬ﻭﻛﻴﻒ‬ ‫))ﻣﻌﺮﻓﺔ ﺍﻟﻮﱄ ﺃﺻﻌﺐ ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﷲ‪ ،‬ﻓﺈﻥ ﺍﷲ ﻣﻌﺮﻭ ‪‬‬
‫ﺗﻌﺮﻑ ﳐﻠﻮﻗﹰﺎ ﻣﺜﻠﻚ ﻳﺄﻛﻞ ﻛﻤﺎ ﺗﺄﻛﻞ ﻭﻳﺸﺮﺏ ﻛﻤﺎ ﺗﺸـﺮﺏ؟ ﻭﺇﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ‬
‫ﱄ ﻣﻦ ﺃﻭﻟﻴﺎﺋﻪ ﻃﻮﻯ ﻋﻨﻚ ﻭﺟﻮﺩ ﺑﺸﺮﻳﺘﻪ ﻭﺃﺷﻬﺪﻙ ﻭﺟﻮﺩ ﺧﺼﻮﺻﻴﺘﻪ((‬ ‫ﻳﻌﺮ‪‬ﻓﻚ ﺑﻮ ﱟ‬
‫ﻗﻠﺖ‪ :‬ﻭﻗﻠﻴﻞ ﻣﻦ ﺗﻄﻮﻯ ﻟﻪ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻳﺸﻬﺪ ﺍﳋﺼﻮﺻﻴﺔ‪ ،‬ﻭﻋﻠﹼﺔ ﺳﺘﺮ ﺍﳋﺼﻮﺻﻴﺔ‬
‫ﺇﻇﻬﺎﺭ ﻋﻈﻤﺔ ﺍﻟﺮﺑﻮﺑﻴﺔ‪ ،‬ﻷﻥ ﺍﻷﻭﺻﺎﻑ ﺍﻟﻜﻤﺎﻟﻴﺔ ﺍﻹﳍﻴﺔ ﺗﻈﻬـﺮ ﺑﺄﺿـﺪﺍﺩﻫﺎ ﻣـﻦ‬
‫ﺻﻔﺎﺕ ﺍﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻛﺬﻟﻚ ﺳﺘﺮ ﺍﷲ ﺃﻭﻟﻴﺎﺀﻩ ﻟﻜﻲ ﻳﻨﺎﻝ ﺍﻟﺒﺎﺣﺚ ﻋﻦ ﺍﳊـﻖ ﺛـﻮﺍﺏ‬
‫ﺍﳌﺸﻘﺔ‪ ،‬ﻭﻟﻴﺠﺎﻫﺪ ﺍﳌﺆﻣﻦ ﻧﻔﺴﻪ ﰲ ﺻﺤﺒﺘﻬﻢ ﻭﻋﺪﻡ ﺍﻻﻧﻔﻜﺎﻙ ﻋﻨﻬﻢ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻣﻬﻤﺎ ﺍﺭﺗﻘﻴﺖ ﰲ ﻣﻌﺎﺭﺝ ﺍﻟﺘﻮﺣﻴﺪ ﻭﺍﻟﻜﻤﺎﻝ ﻓﺎﻟﻌﺒﺪ ﻋﺒـﺪ‪ ،‬ﻗـﺎﻝ‬
‫ﺗﻌــﺎﱃ‪£ ¢ ¡  ~ } | {z y x w v u { :‬‬
‫‪] z ® ¬ « ª © ¨§¦¥¤‬ﻓﺎﻃﺮ‪[١٧ – ١٥ :‬‬

‫‪٢٢٢‬‬
‫‪ (٩٤‬ﺳﺒﺤﺎﻥ ﻣﹶﻦ ﱂ ﳚﻌـﻞ ﺍﻟـﺪﻟﻴﻞ ﻋﻠـﻰ ﺃﻭﻟﻴﺎﺋـﻪ ﺇﻻ ﻣ‪‬ـﻦ ﺣﻴـﺚ ﺍﻟـﺪﻟﻴﻞ ﻋﻠﻴـﻪ‪ ،‬ﻭﱂ‬

‫ﻳﻮﺻــﻞ ﺇﻟــﻴﻬﻢ ﺇﻻ ﻣﹶــﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻮﺻــﻠﻪ ﺇﻟﻴــﻪ‪ ،‬ﺳﹶ ـﱰَ ﺃ�ــﻮﺍﺭ ﺍﻟﺴ‪‬ــﺮﺍﺋﺮ ﺑﻜﺜ ـﺎﺋﻒ ﺍﻟﻈــﻮﺍﻫﺮ‪،‬‬

‫ﺇﺟﻼﻻً ﳍﺎ ﺃﻥ ﺗﺒ‪‬ﺘﺬﻝ ﺑﻮﺟﻮﺩ ﺍﻹﻇﻬﺎﺭ ﻭﺃﻥ‪ ‬ﻳﻨﺎﺩﻯ ﻋﻠﻴﻬﺎ ﺑﻠﺴﺎﻥ ﺍﻻﺷﺘﻬﺎﺭ‪.‬‬

‫ﻟﻘﺪ ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻋﺒﺎﺩﻩ ﻭﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺮﻓﻮﻩ‪ ،‬ﻭﺃﻧ‪‬ﻰ ﻟﻠﻨﻔﺲ ﺍﳌﺪﻧ‪‬ﺴﺔ ﺃﻥ ﺗﻌـﺮﻑ‬
‫ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪ‪‬ﺳﺔ‪ ،‬ﻓﻠﺬﻟﻚ ﺟﻌﻞ ﺍﻟﻮﺍﺳﻄﺔ ﺑﻴﻨﻪ ﻭﺑﲔ ﻋﺒﺎﺩﻩ ﺃﻧﺒﻴﺎﺀﻩ ﻭﺃﻭﻟﻴﺎﺀﻩ‪ ،‬ﻓﻬـﻢ ﰲ‬
‫ﺃﺭﻭﺍﺣﻬﻢ ﺭﺑﺎﻧﻴﲔ ﻭﰲ ﺃﺑﺪﺍ‪‬ﻢ ﺃﹸﻧﺴﻴﲔ‪ ،‬ﻳﺰﻛﹼﻮﻥ ﺍﻟﻘﻠﻮﺏ ﻭﻳﺮﹼﻗﻮ‪‬ﺎ ﻟﺘﺼﻞ ﺇﱃ ﻣﻌﺮﻓﺔ‬
‫ﻋﻠﹼﺎﻡ ﺍﻟﻐﻴﻮﺏ‪.‬‬
‫ﻓﻤﻦ ﺃﺭﺍﺩ ﺍﷲ ﻫﺪﺍﻳﺘﻪ ﺩﻟﹼﻪ ﻋﻠﻰ ﺃﺣﺒﺎﺑﻪ‪ ،‬ﻓﻄـﻮﻯ ﻋﻨـﻪ ﺑﺸـﺮﻳﺘﻬﻢ ﻭﺃﺷـﻬﺪﻩ‬
‫ﺧﺼﻮﺻﻴﺘﻬﻢ‪ ،‬ﻓﺮﺯﻗﻪ ﳏﺒﺘﻬﻢ ﻭﻣﻌﺮﻓﺘﻬﻢ ﻗﺒﻞ ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻭﻣﻦ ﺃﺭﺍﺩ ﺣﺠﺎﺑﻪ ﻭﺣﺮﻣﺎﻧـﻪ‬
‫ﺣ‪‬ﺮﻡ ﺻﺤﺒﺘﻬﻢ ﻭﺃﺷﻬﺪﻩ ﺑﺸﺮﻳﺘﻬﻢ ﻭﺣﺮﻣﻪ ﻣﻌﺮﻓﺔ ﺧﺼﻮﺻﻴﺘﻬﻢ ﻭﳏﺒﺘﻬﻢ ﻭﻧﻈﺮﺍ‪‬ﻢ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻣﻌﺮﻓﺔ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻟﻮﻻﻳﺔ ﺍﻟﻌﺎﻣ‪‬ﺔ‪.‬‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ‪m l kj i hg f e d c b { :‬‬
‫‪| { z y x w v u tsrqpo n‬‬
‫}~¡‪ª © ¨ § ¦ ¥ ¤ £ ¢‬‬

‫« ¬ ® ¯ ‪] z ² ± °‬ﺍﻟﻔﺮﻗﺎﻥ‪.[٩ – ٧ :‬‬

‫ﻟﻘﺪ ﻧﻔﺢ ﺍﷲ ﺗﻌﺎﱃ ﺃﻭﻟﻴﺎﺀﻩ ﺑﻨﻔﺤﺎﺕ ﻣﻦ ﺃﺳـﺮﺍﺭﻩ ﺍﻟﺮﻭﺣﺎﻧﻴـﺔ‪ ،‬ﻭﺭﺃﺱ ﺗﻠـﻚ‬

‫ﺍﻷﺳﺮﺍﺭ‪ :‬ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻓﻜﻤﻨﺖ ﰲ ﺫﻭﺍ‪‬ﻢ ﺍﳊﺴ‪‬ﻴﺔ‪ ،‬ﻓﻤﻦ ﻧﻈﺮ ﺇﱃ ﻇﻮﺍﻫﺮﻫﻢ ﱂ ﳚﺪ ﻣـﺎ‬
‫ﳝ‪‬ﻴﺰﻫﻢ ﻋﻦ ﻏﲑﻫﻢ‪ ،‬ﻭﻣﻦ ﻧﻈﺮ ﺇﱃ ﺑﻮﺍﻃﻨﻬﻢ ﻋﺮﻑ ﻣﺎ ﻛﻤﻨﻮﻩ ﰲ ﺃﻋﻤﺎﻗﻬﻢ‪.‬‬

‫‪٢٢٣‬‬
‫ﻭﻟﻘﺪ ﺃﻣﺮ ﺍﷲ ﺃﻭﻟﻴﺎﺀﻩ ﺑﻜﺘﻢ ﺃﺳﺮﺍﺭﻩ ﻋﻦ ﺍﻷﺟﺎﻧﺐ ﻭﺇﺑﺎﺣﺘﻬﺎ ﻟﻠﻤﺤﺎﺭﻡ‪ ،‬ﻭﺫﻟـﻚ‬
‫ﻟﻌﺰ‪‬ﺎ ﻭﻛﺮﺍﻣﺘﻬﺎ‪ ،‬ﻭﺻﻮﻧﹰﺎ ﳍﺎ ﺃﻥ ‪‬ﺗﺸﺘﻬﺮ ﺃﻭ ‪‬ﺗﺒﺘﺬﻝ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﻭﺟﺪﺕ ﻧﻔﺴﻚ ﰲ ﺃﺣﻀﺎﻥ ﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﻧـﻪ ﺃﺭﺍﺩ ﻟـﻚ‬
‫ﻣﻌﺮﻓﺘﻪ‪ ،‬ﻓﺸﻤ‪‬ﺮ ﻭﺍﺟﺘﻬﺪ ﻟﺘﺤﺼﻴﻞ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﺍﺣﺬﺭ ﺇﻥ ﻛﻨﺖ ﻣﻦ ﺃﻫﻞ ﺍﻷﺳـﺮﺍﺭ ﺃﻥ‬
‫ﺗﺒﻮﺡ ‪‬ﺎ ﻟﻐﲑ ﺃﻫﻠﻬﺎ‪ ،‬ﻭﺇﺫﺍ ﻛﻨﺖ ﰲ ﺧﺪﻣﺔ ﺍﻟﻌﺎﺭﻓﲔ ﻓﻼ ﲣﺪﻋﻚ ﺍﻟﻈـﻮﺍﻫﺮ ﻓـﺈﻥ‬
‫ﺍﻟﻌﱪﺓ ﰲ ﺍﻟﺒﻮﺍﻃﻦ‪.‬‬

‫*********‬

‫‪٢٢٤‬‬
‫‪ (٩٥‬ﺭﲟﺎ ﺃﻃﻠﻌﻚ ﻋﻠﻰ ﻏﻴﺐ ﻣﻠﻜﻮﺗﻪ‪ ،‬ﻭﺣﺠﺐ ﻋﻨﻚ ﺍﻻﺳﺘﺸـﺮﺍﻑ ﻋﻠـﻰ ﺃﺳـﺮﺍﺭ‬

‫ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﻣﹶﻦِ ﺍﻃّﻠﻊ ﻋﻠﻰ ﺃﺳﺮﺍﺭ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﱂ ﻳﺘﺨﻠّﻖ ﺑﺎﻟﺮ‪‬ﲪﺔ ﺍﻹﳍﻴﺔ ﻛﺎﻥ ﺇﻃﻼﻋﻪ ﻓﺘﻨـﺔً‬

‫ﻋﻠﻴﻪ ﻭﺳﺒﺒﺎً ﳉﺮ‪ ‬ﺍﻟﻮﺑﺎﻝ ﺇﻟﻴﻪ‪.‬‬

‫ﺍﻟﻜﺮﺍﻣﺎﺕ ﻧﻮﻋﺎﻥ‪:‬‬
‫‪ -١‬ﻛﺮﺍﻣﺎﺕ ﺭﻭﺣﻴ‪‬ﺔ‪ :‬ﻭﻫﻲ ﺍﺧﺘﺮﺍﻕ ﺍﳊﺠﺐ ﺍﻟﻜﺜﻴﻔﺔ ﺇﱃ ﻋﺎﱂ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﺘﺤﺼﻞ‬
‫ﺍﻟﺘﺠﻠﹼﻴﺎﺕ ﻭ‪‬ﺗﻨﺎﻝ ﺍﻟﻨﻔﺤﺎﺕ‪.‬‬
‫‪-٢‬ﻛﺮﺍﻣﺎﺕ ﻣﺎﺩﻳﺔ‪ :‬ﻭﻫﻲ ﺧﻮﺍﺭﻕ ﺍﻟﻌﺎﺩﺓ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻧﻜﺸﺎﻑ ﺿﻤﺎﺋﺮ ﺍﻟﻌﺒﺎﺩ ﻭﻣـﺎ‬
‫ﳜﻔﻮﻧﻪ ﻋﻦ ﺍﳋﻠﻖ‪.‬‬
‫ﺃﻣﺎ ﺍﻷﻭﱃ‪ :‬ﻓﻬﻲ ﺍﻟﻜﺮﺍﻣﺔ ﺍﳊﻘﻴﻘﻴﺔ‪ ،‬ﻷ‪‬ﺎ ﻧﻮﻉ ﻣﻦ ﺍﻹﻛﺮﺍﻡ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻓﻬﻲ ﻧﺘﻴﺠﺔ ﻟﻠﺮﻳﺎﺿﺎﺕ ﺍﻟﻨﻔﺴﻴﺔ ﻓﻘﺪ ﲢﺼﻞ ﻟﻠﺴﺤﺮﺓ ﻭﺍﻟﻜﻬﻨﺔ‪.‬‬
‫ﺃ ‪‬ﻣﺎ ﺍﳌﺮﻳﺪ‪ :‬ﻓﻘﺪ ﻳ‪‬ﻜﺸﻒ ﻟﻪ ﻋﻦ ﻋﺎﱂ ﺍﻟﺮﻭﺡ ﲟﺎ ﻓﻴﻪ ﻣﻦ ﺍﳌﻌﺎﱐ‪ ،‬ﻭ‪‬ﻳﺸ ‪‬ﻐﻞ ﺑﻪ ﻋـﻦ‬
‫ﺍﻟﻨﻈﺮ ﰲ ﻣﺎ ‪‬ﻳﻜﺸﻒ ﻟﻪ ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻓﻴﻜﻮﻥ ﺑﺬﻟﻚ ﻧﺎﻝ ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ ﻓﻼ‬
‫ﻳﻨﺸﻐﻞ ﺑﻐﲑ ﺫﻟﻚ‪ ،‬ﻭﻣﺎ ﻟﻪ ﻭﻷﺳﺮﺍﺭ ﺍﻟﻌﺒﺎﺩ؟!! ﻓﻘﺪ ﺗﺸﻐﻞ ﺧﺎﻃﺮﻩ ﻭﺗﺸﻮ‪‬ﺵ ﺻﻔﺎﺀﻩ‬
‫ﻓﺘﺤﺠﺒﻪ ﻋﻦ ﻣﺮﺍﺩﻩ ﺍﻷﺻﻴﻞ‪ ،‬ﻭﻗﺪ ﺗ‪‬ﺪﺧﻞ ﻋﻠﻴﻪ ﺍﳌﺰﻳ‪‬ﺔ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻓ‪‬ﻴ ‪‬ﺪ ‪‬ﺧﻠﹶـﻪ ﺍﻟﻜـﱪ‬
‫ﻭﺍﻟﻌﺠﺐ ﻓﻴﺤﺒﻂ ﻋﻤﻠﻪ ﻭﻳﺴﻘﻂ ﻣﻦ ﻋﲔ ﺭﺑﻪ‪.‬‬
‫ﻭﺃﻣﺎ ﺍﻟﻌﺎﺭﻑ ﺍﻟﺬﻱ ﲤﻜﹼﻦ ﰲ ﺍﳌﻌﺮﻓﺔ ﻭﺃﻃﻠﻌﻪ ﺍﷲ ﻋﻠﻰ ﺃﺳـﺮﺍﺭ ﻋﺒـﺎﺩﻩ ﻟﻴﻘـﻮﻡ‬
‫ﺑﺎﻟﺘﺮﺑﻴﺔ‪ :‬ﻓﺈﻥ ﺍﷲ ﻳﻨﻔﺤﻪ ﻣﻦ ﺭﲪﺘﻪ ﻟﺴﺘﺮﻫﻢ ﻭﺍﻟﺪﻋﺎﺀ ﳍﻢ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺷﺘﻐﻞ ﲟﺮﺍﺩﻙ ﻋﻦ ﻛﺸـﻮﻓﺎﺗﻚ‪ ،‬ﻭﺍﻋﻠـﻢ ﺃﻥ‬
‫ﻏﺎﻳﺘﻚ ﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻻ ﺍﻻﻃﻼﻉ ﻋﻠﻰ ﺃﺳﺮﺍﺭ ﺍﻟﱪﻳ‪‬ﺔ‪.‬‬

‫‪٢٢٥‬‬
‫‪ (٩٦‬ﺣـﻆّ ﺍﻟــﻨﻔﺲ ﰲ ﺍﳌﻌﺼــﻴﺔ ﻇــﺎﻫﺮ‪ ‬ﺟﻠـﻲ‪ ،‬ﻭﺣﻈّﻬــﺎ ﰲ ﺍﻟﻄﺎﻋــﺔ ﺑــﺎﻃﻦ‪ ‬ﺧﻔـﻲ‪،‬‬

‫ﻭﻣﺪﺍﻭﺍﺓ ﻣﺎ ﳜﻔﻰ ﺻﻌﺐ‪ ‬ﻋﻼﺟﻪ‪.‬‬

‫ﻳﺘﻤﻴﺰ ﺍﻟﻄﺮﻳﻖ ﺑﺪﻗﺎﺋﻖ ﻣﻌﺎﻧﻴﻪ ﻭﺗﺮﺑﻴﺘﻪ‪ ،‬ﻓﻤﻦ ﺩﺧﻠﻪ ﻛﺎﻥ ﺁﻣﻨﹰﺎ‪ ،‬ﻭﻣﻦ ‪‬ﺣﺮﻡ ﺍﻟﺪﺧﻮﻝ‬
‫ﺇﻟﻴﻪ ﻛﺎﻥ ﻣﻌﺮ‪‬ﺿﹰﺎ ﻟﻠﻜﻔﺮ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ‪:‬‬
‫))ﻣﻦ ﻣﺎﺕ ﻭﱂ ﻳﺘﻐﻠﻐﻞ ﰲ ﻋﻠﻮﻣﻨﺎ ﻣﺎﺕ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ﻭﻫﻮ ﻻ ﻳﻌﻠﻢ((‬

‫ﺍﻟﻌﺎﻣﺔ ﻳﺮﻭﻥ ﺍﳌﻌﺼﻴﺔ ﻧﺎﺭﹰﺍ ﻭﺍﻟﻄﺎﻋﺔ ﺟﻨ ﹰﺔ‪ ،‬ﻓﻴﻌﻤﻠﻮﻥ ﺍﻟﻄﺎﻋﺎﺕ ﻭﳚﺘﻨﺒﻮﻥ ﺍﳌﻌﺎﺻﻲ‪،‬‬
‫ﻭﻳﻈﻨ‪‬ﻮﻥ ﺃ‪‬ﻢ ﻋﻠﻰ ﺧﲑ‪.‬‬
‫ﺃﻣﺎ ﺍﳌﺮﺑﻮﻥ ﻓﻌﺮﻓﻮﺍ ﺧﺒﺚ ﺍﻟﻨﻔﺲ ﻭﺃﺧﺬﻫﺎ ﺣﻈﹼﻬﺎ ﻣﻦ ﺍﻟﻄﺎﻋﺔ ﻛﻤﺎ ﺗﺄﺧﺬﻫﺎ ﻣـﻦ‬
‫ﺍﳌﻌﺼﻴﺔ‪.‬‬
‫ﻆ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﳌﻌﺼﻴﺔ‪ :‬ﻓﺈ‪‬ﺎ ﺗﺒﺤﺚ ﻋﻦ ﻣﺘﻌﺘﻬﺎ ﰲ ﺍﻷﻛـﻞ ﻭﺍﻟﺸـﺮﺏ‬ ‫ﺃﻣﺎ ﺣ ﹼ‬
‫ﻭﺍﻟﻨﻜﺎﺡ ﻭﲰﺎﻉ ﺍﻟﻠﻬﻮ‪ ،‬ﻭﻻ ﳜﻔﻰ ﺣﺮﻣﺔ ﺫﻟﻚ ﻋﻠﻰ ﺃﺣﺪ‪ ،‬ﻭﻳﻌﺎﰿ ﺫﻟﻚ ﺑـ‪:‬‬
‫‪ -١‬ﺍﻟﺘﻮﺑﺔ ﻭﺍﻻﺳﺘﻐﻔﺎﺭ‪.‬‬
‫‪ -٢‬ﻛﺜﺮﺓ ﺍﻟﻌﺒﺎﺩﺓ ﻭﺍﻷﺫﻛﺎﺭ‪.‬‬
‫‪ -٣‬ﺻﺤﺒﺔ ﺍﻷﺧﻴﺎﺭ ﺩﻭﻥ ﺍﻷﺷﺮﺍﺭ‪.‬‬
‫ﻭﺃﻣﺎ ﺣﻆ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﻄﺎﻋﺔ‪:‬‬
‫ﻓﺈﻥ ﻟﻠﻨﻔﺲ ﻓﻴﻬﺎ ﺣﻈﻮﻅ ﺧﻔﻴ‪‬ﺔ‪ ،‬ﻛﺎﻟﺮﻳﺎﺀ ﻭﺍﻟﺴﻤﻌﺔ ﻭﺣﺐ ﺍﳌﺪﺣﺔ ﻭﺍﳊﺼـﻮﻝ‬
‫ﻋﻠﻰ ﺍﳋﺼﻮﺻﻴﺎﺕ‪ ...‬ﻭﻫﺬﻩ ﻳﺼﻌﺐ ﺩﻭﺍﺅﻫﺎ ﳋﻔﺎﺀ ﺩﺍﺋﻬﺎ‪ ،‬ﻓﻼ ﻳ ﹼﻄﻠﻊ ﻋﻠﻰ ﺃﻣﺮﺍﺿﻬﺎ‬
‫ﺇﻻ ﺍﻟﻄﺒﻴﺐ ﺍﳊﺎﺫﻕ ﺍﻟﻌﺎﺭﻑ‪ ،‬ﻓﻼ ﺗﻌﺎﰿ ﺇﻻ ﻋﱪﻩ‪.‬‬

‫‪٢٢٦‬‬
 ‫ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﺼﺎﳊﲔ‪:‬‬
‫))ﺣﺠﺠﺖ ﻛﺜﲑﹰﺍ ﻓﻄﺎﻭﻋﺘﲏ ﻧﻔﺴﻲ‪ ،‬ﻭﻛﻨﺖ ﺃﻇﻦ ﺫﻟﻚ ﺧﲑﹰﺍ ﺇﱃ ﺃ ﹾﻥ ﻃﻠﺒﺖ ﺃﻣﻲ‬
‫ﻣﻨ‪‬ﻲ ﺃ ﹾﻥ ﺃﻣﻸ ﺟﺮ‪‬ﺓ ﺍﳌﺎﺀ‪ ،‬ﻓﺜﻘﻞ ﺫﻟﻚ ﻋﻠﻰ ﻧﻔﺴﻲ‪ ،‬ﻓﻌﻠﻤﺖ ﺃ ﹼﻥ ﻣﻄﺎﻭﻋﺔ ﻧﻔﺴـﻲ ﱄ‬
‫ﻆ ﺧﻔ ‪‬ﻲ‪ ،‬ﻓﺘﺒﺖ ﺇﱃ ﺍﷲ ﻣﻦ ﺣﺠﺠﻲ ﻛﻠﻬﺎ((‪.‬‬
‫ﺑﺎﳊﺞ ﻛﺎﻧﺖ ﳊ ‪‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﺗﻐﺘﺮ ﺑﻜﺜﺮﺓ ﺍﻟﻄﺎﻋﺎﺕ ﻓﺈﻥ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻨﻘﺺ ﻣـﺎﻻ ﻳﻌـﻮﺯﻙ ﺃﻥ‬
‫ﺗﻄﻠﺐ ﺍﻟﺬﻧﺐ‪ ،‬ﻭﺇﻳﺎﻙ ﻭﻣﻔﺎﺭﻗﺔ ﺍﻟﻄﺒﻴﺐ ﺍﳊﺎﺫﻕ ﻓﺈﻥ ﰲ ﺫﻟﻚ ﺣﺘﻔﻚ‪.‬‬

‫*********‬

‫‪٢٢٧‬‬
‫‪ (٩٧‬ﻣﻦ ﻋﺮﻑ ﺍﳊﻖ‪ ‬ﺷﻬﺪﻩ ﰲ ﻛﻞﱢ ﺷﻲﺀ‪ ،‬ﻭﻣﻦ ﻓﲏ ﺑﻪ ﻏﺎﺏ ﻋﻦ ﻛﻞّ ﺷﻲﺀ‪ ،‬ﻭﻣﻦ‪‬‬

‫ﺃﺣﺒ‪‬ﻪ ﱂ ﻳﺆﺛﺮ ﻋﻠﻴﻪ ﺷﻲﺀ‪ ،‬ﻓﺎﻟﻜﻮﻥ ﻛﻠّﻪ‪ ‬ﻇﻠﻤﺔٌ ﻭﺇﳕﺎ ﺃ�ـﺎﺭﻩ ﻇﻬـﻮﺭ ﺍﳊـﻖ‪ ‬ﻓﻴـﻪ‪ ،‬ﻓﻤـﻦ ﺭﺃﻯ‬

‫ﺍﻟﻜﻮﻥ ﻭﱂ ﻳﺸﻬﺪﻩ ﻓﻴﻪ ﺃﻭ ﻋﻨﺪﻩ ﺃﻭ ﻗﺒﻠﻪ ﺃﻭ ﺑﻌﺪﻩ ﻓﻘﺪ ﺃﻋﻮﺯﻩ ﻭﺟﻮﺩ ﺍﻷ�ﻮﺍﺭ‪ ،‬ﻭﺣ‪‬ﺠﺒﺖ‬

‫ﻋﻨﻪ ﴰﻮﺱ ﺍﳌﻌﺎﺭﻑ ﺑﺴﺤﺐ ﺍﻵﺛﺎﺭ‪ ،‬ﻭ ﺇﳕﺎ ﻳﺴﺘﻮﺣﺶ ﺍﻟﻌﺒ‪‬ﺎﺩ ﻭﺍﻟﺰ‪‬ﻫ‪‬ﺎﺩ ﻣ‪‬ﻦ‪ ‬ﻛﻞّ ﺷﻲﺀ‪‬‬

‫ﻟﻐﻴﺒﺘﻬﻢ ﰲ ﺍ‪ ‬ﻋﹶﻦ ﻛﻞّ ﺷﻲﺀ‪ ،‬ﻓﻠﻮ ﺷﻬِﺪﻭﻩ ﰲ ﻛﻞّ ﺷﻲﺀ‪ ‬ﱂ ﻳﺴﺘﻮﺣﺸﻮﺍ ﻣ‪‬ﻦ‪ ‬ﺷﻲﺀ‪..‬‬
‫ﰲ ﻛﻞ ﳎﺎﻻﺕ ﺍﳊﻴﺎﺓ ﻛﺜﲑ ﻫﻢ ﺍ ﹸﳌﺪ‪‬ﻋﻮﻥ ﻭﻗﻠﻴﻞ ﻫـﻢ ﺍﳌﺘﺤﻘﹼﻘـﻮﻥ‪ ،‬ﻭﻟـﻮﻻ ﺃ ﹼﻥ‬
‫ﻕ ﻻﺩ‪‬ﻋﻰ ‪‬ﻣ ‪‬ﻦ ﺷﺎﺀ ﻣﺎ ﺷﺎﺀ‪.‬‬‫ﻕ ﻭﺃﺧﻼ ‪‬‬
‫ﺍﻟﺘﺼﻮﻑ ﺃﺫﻭﺍ ‪‬‬
‫ﻓﺎﻟﺸﻴﺦ ﺍﳊﻘﻴﻘﻲ ﺍﻟﺬﻱ ﺣﺎﺯ ﻋﻠﻰ ﻣﻘﺎﻡ ﺍﻟﺒﻘﺎﺀ ﺑﻌﺪ ﺍﻟﻔﻨﺎﺀ ﻟﻪ ﻋﻼﻣﺎﺕ ﺗﺪﻝ ﻋﻠـﻰ‬
‫ﻣﻞﺀ ﻗﻠﺒﻪ ﺑﺎﻷﺳﺮﺍﺭ‪ ،‬ﻓﻤﻦ ﺍﺩ‪‬ﻋﻰ ﺍﳌﻌﺮﻓﺔ ﻃﺎﻟﺒﻨﺎﻩ ﲝﻘﺎﺋﻘﻬﺎ ﻓﻘﻠﻨﺎ ﻟﻪ‪:‬‬
‫)‪(١‬‬
‫»ﺍﻧﻈﺮ ﻣﺎ ﺗﻘﻮﻝ ﻓﺈﻥ ﻟﻜﻞ ﻗﻮﻝ ﺣﻘﻴﻘﺔ«‬
‫ﷲ ﺗﻌﺎﱃ ﰲ ﻛﻞ ﳐﻠﻮﻗﺎﺗـﻪ‪ ،‬ﺃﻱ ﻳﺸـﻬﺪ‬ ‫ﻭﺣﻘﻴﻘﺔ ﺍﳌﻌﺮﻓﺔ ﺃ ﹾﻥ ﻳﺸﻬﺪ ﺻﺎﺣ‪‬ﺒﻬﺎ ﺍ َ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ ﰲ ﻣﻈﺎﻫﺮ ﺍﻟﻌﺒﻮﺩﻳﺔ‪.‬‬
‫ﻓﻤﻦ ﺍﺩ‪‬ﻋﻰ ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﷲ ﻃﺎﻟﺒﻨﺎﻩ ﲝﻘﺎﺋﻘﻬﺎ‪ ،‬ﻭﺣﻘﻴﻘﺔ ﺍﻟﻔﻨﺎﺀ ﺃﻥ ﻳﻐﻴﺐ ﻋﻦ ﺍﻟﻐ‪‬ﻴﺮﻳﺔ‬
‫ﺑﺸﻬﻮﺩ ﺍﻷﺣﺪ‪‬ﻳﺔ‪ ،‬ﻓﻼ ﻳﺮﻯ ﰲ ﺍﻟﻜﻮﻥ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻻ ﻳ‪‬ﺨﱪ ﺇﻻ ﻋﻨﻪ‪ ،‬ﻭﻻ ﻳﺴـﻤﻊ ﺇﻻ‬
‫ﻣﻨﻪ‪ ،‬ﻭﻻ ﻳﻌﻤﻞ ﺇﻻ ﻟﻪ‪.‬‬
‫ﻭﻣﻦ ﺍﺩ‪‬ﻋﻰ ﺍﶈﺒﺔ ﻃﺎﻟﺒﻨﺎﻩ ﲝﻘﺎﺋﻘﻬﺎ‪ ،‬ﻭﺣﻘﻴﻘﺘﻬﺎ ﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﶈﺒﻮﺏ‪ ،‬ﻭﺇﺗﻌـﺎﺏ‬
‫ﺍﳉﻮﺍﺭﺡ ﰲ ﺍﳋﺪﻣﺔ ﻭﺩﻭﺍﻡ ﺍﻟﺬﻛﺮ ﻭﺃﳘﻬﺎ ﺇﻳﺜﺎﺭ ﳏﺎﺑ‪‬ﻪ ﻋﻠﻰ ﻛﻞ ﺷﻲﺀ‪.‬‬

‫)‪ (١‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﻱ ﰲ ﺣﻠﻴﺔ ﺍﻷﻭﻟﻴﺎﺀ )‪.(٢٤٣/١‬‬

‫‪٢٢٨‬‬
‫ﺍﳌﺮﻳﺪﻭﻥ ﻏﺎﻟﺒﹰﺎ ﻻ ﻳﺪﻋﻮﻥ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻟﻜﻨﻬﻢ ﻳﺪﻋﻮﻥ ﻣﻘﺎﻡ ﺍﻟﺬﻛﺮ ﺃﻭ ﻣﻘﺎﻡ‬
‫ﺍﻟﺼﺪﻕ ﺃﻭ ﻣﻘﺎﻡ ﳏﺒﺔ ﺍﻟﺼﺎﳊﲔ‪ ،‬ﻛﺬﻟﻚ ﻻﺑﺪ ﻟﺪﻋﺎﻭﻳﻬﻢ ﻣﻦ ﺷﻮﺍﻫﺪ‪.‬‬
‫ﺣﱴ ﻟﻔﻆ )ﻣﺴﻠﻢ( ﻻ ﻳﺘﺠﺮ‪‬ﺃ ﺍﳌﺮﻳﺪ ﺃ ﹾﻥ ﻳ ‪‬ﺪﻋﻴﻬﺎ ﲟﻞﺀ ﺍﻟﻔﻢ‪ ،‬ﻷ ﹼﻥ ﻣﻘﺎﻡ ﺍﻹﺳـﻼﻡ‬
‫ﳚﻤﻊ ﻛ ﹼﻞ ﻣﺎ ﺳﺒﻖ‪ ،‬ﻭﻳﻜﻔﻲ ﺃ ﹾﻥ ﻧﻌﻠﻢ ﺃﻧ‪‬ﻪ ﻣﻘﺎﻡ ﺇﺑﺮﺍﻫﻴﻢ ﻭﺇﲰﺎﻋﻴﻞ ‪:‬‬
‫ﺗﻌﺎﱃ‪] z B A { :‬ﺍﻟﺼﺎﻓﺎﺕ‪.[١٠٣ :‬‬ ‫ﻗﺎﻝ‬
‫ﺟﺮﺕ ﻣﺴﺄﻟ ﹲﺔ ﰲ ﺍﶈﺒ ‪‬ﺔ ﲟﻜﺔ ﺗﻜﻠﻢ ﺍﻟﺸﻴﻮﺥ ﻓﻴﻬﺎ‪ ،‬ﻭﻛـﺎﻥ ﺍﳉﻨﻴـﺪ ﺭﲪـﻪ ﺍﷲ‬
‫ﺕ ﻣﺎ ﻋﻨﺪﻙ ﻳﺎ ﻋﺮﺍﻗﻲ‪ ،‬ﻓﺄﻃﺮﻕ ﺭﺃﺳﻪ ﻭﺩﻣﻌﺖ ﻋﻴﻨـﺎﻩ ﹼﰒ‬ ‫ﺃﺻﻐﺮﻫﻢ ﺳﻨﹰﺎ ﻓﻘﺎﻟﻮﺍ‪ :‬ﻫﺎ ‪‬‬
‫ﺐ ﻋﻦ ﻧﻔﺴﻪ‪ ،‬ﻣ‪‬ﺘﺼﻞ ﺑﺬﻛﺮ ﺭﺑﻪ‪ ،‬ﻗﺎﺋ ‪‬ﻢ ﺑﺄﺩﺍﺀ ﺣﻘﻮﻗﻪ‪ ،‬ﻧـﺎﻇ ‪‬ﺮ ﺇﻟﻴـﻪ‬ ‫ﻗﺎﻝ‪)) :‬ﻋﺒ ‪‬ﺪ ﺫﺍﻫ ‪‬‬
‫ﺑﻘﻠﺒﻪ‪ ،‬ﻓﺈﻥ ﺗﻜﻠﻢ ﻓﺒﺎﷲ‪ ،‬ﻭﺇ ﹾﻥ ﻧﻄﻖ ﻓﻌﻦ ﺍﷲ‪ ،‬ﻭﺇﻥ ﲢﺮﻙ ﻓﺒﺄﻣ ﹺﺮ ﺍﷲ‪ ،‬ﻭﺇ ﹾﻥ ﺳﻜﻦ ﻓﻤﻊ‬
‫ﷲ ﻭﻣﻊ ﺍﷲ‪((...‬‬‫ﷲﻭ ِ‬ ‫ﺍﷲ‪ ،‬ﻓﻬﻮ ﺑﺎ ِ‬
‫ﻓﺒﻜﻰ ﺍﻟﺸﻴﻮﺥ! ﻭﻗﺎﻟﻮﺍ‪ :‬ﺟﺰﺍﻙ ﺍﷲ ﻳﺎ ﺗﺎﺝ ﺍﻟﻌﺎﺭﻓﲔ ﺧﲑﹰﺍ!‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﻌﺎﺭﻓﻮﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﺍﻟﻜﺎﻣﻠﻮﻥ ﻓﻘﺪ ﻧﻔﺬﺕ ﺑﺼﺎﺋﺮﻫﻢ ﺇﱃ ﺷﻬﻮﺩ ﺍﳊﻖ ﺑﺎﳋﻠﻖ‬
‫ﻓﻼ ﻳﺴﺘﻮﺣﺸﻮﻥ ﻣﻦ ﺭﺅﻳﺔ ﺧﻠﻘﻪ ﻷ‪‬ﻢ ﻣﺮﺁﺓ ﺧﺎﻟﻘﻬﻢ‪.‬‬
‫ﻭﻟﻜﻦ ‪ ..‬ﻫﺬﺍ ﻻ ﻳﻌﲏ ﺃ‪‬ﻢ ﻳﺴﺘﺄﻧﺴﻮﻥ ﺑﺎﳋﻠﻖ ﺑﻞ ﺍﻻﺳﺘﻴﺤﺎﺵ ﻣﻦ ﺍﳋﻠﻖ ﻛﺎﺋﻦ‪،‬‬
‫ﻟﻜﻨﻬﻢ ﺇﺫﺍ ﺭﺃﻭﺍ ﺍﳋﻠﻖ ﱂ ﳛﺠﺒﻮﺍ ﻋﻦ ﺍﳋﺎﻟﻖ ﻭﱂ ﻳﺸﻐﻠﻮﺍ ‪‬ﻢ ﻋﻨﻪ‪.‬‬
‫ﻭﻛﻴﻒ ﻻ ﻳﺒﻠﻎ ﺍﻟﻌﺎﺭﻑ ﻣﻘﺎﻡ ﺍﻟﻔﻨﺎﺀ ﻭﻗﺪ ﻧﻈﺮ ﺇﱃ ﺍﻟﻜﻮﻥ ﺃﻭ ﹰﻻ ﻧﻈﺮ ﹰﺓ ﳎﺮﺩ ﹰﺓ )ﻧﻈﺮﺓ‬
‫ﳏﺠﻮﺏ‪ ،‬ﻧﻈﺮﺓ ﺇﱃ ﺍﻟﻜﻮﻥ ﺩﻭﻥ ﺍﳌﻜﻮ‪‬ﻥ( ﻓﺮﺁ ‪‬ﻩ ﻇﻠﻤ ﹰﺔ ﲟﺎ ﻓﻴﻪ ﴰﻮﺳـﻪ ﻭﻛﻮﺍﻛﺒـﻪ‬
‫ﺍﻟﺪﺭﻳ‪‬ﺔ‪ ،‬ﰒ ﻧﻈﺮ ﺇﱃ ﺟﻬﺔ ﻣﺒﺪﻳﻪ ﻓﺮﺁ ‪‬ﻩ ﻧﻮﺭﹰﺍ ﻣﻦ ﻓﻴﺾ ‪‬ﻣ‪‬ﻨﻮ‪‬ﺭﻩ ﻭﺧﺎﻟﻘﻪ‪.‬‬
‫‪] z‬ﺍﻟﻨﻮﺭ‪.[٣٥ :‬‬ ‫ﻗﺎﻝ ﺗﻌﺎﱃ‪| { z y x { :‬‬
‫ﻓﺮﺃﻯ ﺍﻟﻜﻮﻥ ﺑﺎﷲ ﻻ ﺑﻨﻔﺴﻪ‪.‬‬

‫‪٢٢٩‬‬
‫ﻭﺍﻟﻜﻤﺎﻝ ﺃﻥ ﻳﺸﻬﺪ ﺍﷲ ﻗﺒﻞ ﻛﻮﻧﻪ ﻭﻣﻊ ﻛﻮﻧﻪ ﻭﺑﻌﺪ ﻛﻮﻧﻪ‪ ،‬ﻭﺍﻟﺴﺎﻟﻚ ﲝﺴـﺐ‬
‫ﺩﺭﺟﺘﻪ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺍﻟﻜﻮﻥ ﻭﻳﺮﻯ ﺍﷲ ﺑﻌﺪﻩ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺍﻟﻜﻮﻥ ﻭﻳـﺮﻯ‬
‫ﺍﷲ ﻣﻌﻪ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻳﺮﻯ ﺍﷲ ﰒ ﻳﺮﻯ ﺍﻟﻜﻮﻥ ﺑﻌﺪﻩ‪ ،‬ﻭﻟﻴﺲ ﺳﻮﻯ ﺫﻟﻚ ﺧﲑ‪.‬‬
‫ﺃﻣﺎ ﺍﻟﻌﺒ‪‬ﺎﺩ ﻭﺍﻟﺰﻫ‪‬ﺎﺩ ﳌﺎ ﺍﺳﺘﻐﺮﻗﻮﺍ ﰲ ﻃﺎﻋـﺎ‪‬ﻢ ﻭﺃﺫﻛـﺎﺭﻫﻢ ﺃﻧﹺﺴـﻮﺍ ﲟـﻮﻻﻫﻢ‬
‫ﻭﺍﺳﺘﻮﺣﺸﻮﺍ ﻣﻦ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ‪ ،‬ﻓﺘﺮﺍﻫﻢ ‪‬ﻳ‪‬ﻨﺰ‪‬ﻭﻭﻥ ﺑﻌﻴﺪﹰﺍ ﻳﻔﺮ‪‬ﻭﻥ ﻣﻦ ﺍﳋﻠـﻖ ﺃﹸﻧﺴـﹰﺎ‬
‫ﺑﺎﳋﺎﻟﻖ ﻭﺧﻮﻓﹰﺎ ﺃ ﹾﻥ ‪‬ﻳﺸﻐﻠﻮﺍ ﻋﻦ ﺧﺎﻟﻘﻬﻢ‪ ،‬ﻭﻗﺪ ﺗﻮﻗﻔﻮﺍ ﻋﻨـﺪ ﻫـﺬﺍ ﺍﳌﻘـﺎﻡ ﻓﻠـﻢ‬
‫ﻳﺘﺠﺎﻭﺯﻭﻩ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺟﺘﻬﺪ ﺃﻟﹼﺎ ﺗﺮﻯ ﺷﻴﺌﹰﺎ ﺇﻻ ﻭﺗﺮﻯ ﺍﷲ ﺑﻌﺪﻩ‪ ،‬ﻭﺗﺮﻗﱠﻰ ﻋﻦ ﺫﻟﻚ ﺍﳌﻘـﺎﻡ‬
‫ﺇﱃ ﻣﺎ ﻫﻮ ﺃﻋﻠﻰ ﻣﻨﻪ‪ ،‬ﻭﺇﺫﺍ ﺟﺎﻟﺴﺖ ﺍﳋﻠﻖ ﻓﺎﺟﻌﻠﻬﻢ ﻣﺮﺁ ﹰﺓ ﳋﺎﻟﻘـﻚ‪ ،‬ﻭﺍﻧﻈـﺮ ﺇﱃ‬
‫ﻋﻈﻤﺔ ﺍﷲ ﰲ ﺧﻠﻘﻪ ﺣﱴ ﻻ ﺗﺸﻐﻞ ‪‬ﻢ ﻋﻦ ﺍﷲ‪.‬‬

‫*********‬

‫‪٢٣٠‬‬
‫‪ (٩٨‬ﻋﻨﺎﻳﺘــﻪ ﻓﻴــﻚ ﻻ ﻟﺸــﻲﺀ‪ ‬ﻣﻨــﻚ‪ ،‬ﻭﺃﻳــﻦ ﻛﻨــﺖ ﺣــﲔ ﻭﺍﺟﻬﺘــﻚ ﻋﻨﺎﻳﺘــﻪ ﻭﻗﺎﺑﻠﺘــﻚ‬

‫ﺭﻋﺎﻳﺘﻪ؟ ﱂ ﻳﻜﻦ ﰲ ﺃﺯﻟﻪ ﺇﺧﻼﺹ ﺃﻋﻤﺎﻝٍ ﻭﻻ ﻭﺟﻮﺩ ﺃﺣﻮﺍﻝٍ ﺑﻞ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺇﻻ ﳏﺾ‪‬‬

‫ﺍﻹﻓﻀــﺎﻝ ﻭﻋﻈــﻴﻢ‪ ‬ﺍﻟﻨــﻮﺍﻝ‪ ،‬ﻭﳌّــﺎ ﻋﹶﻠ‪‬ـﻢﹶ ﺍ‪ ‬ﺃﻥ‪ ‬ﺍﻟﻌﺒــﺎﺩ ﻳﺘﺸـﻮ‪‬ﻓﻮﻥ ﺇﱃ ﻇﻬــﻮﺭ ﺳـﺮ‪ ‬ﺍﻟﻌﻨﺎﻳــﺔ‬

‫ﻓﻘﺎﻝ‪ zd c b a { :‬ﻭﳌّﺎ ﻋﹶﻠ‪‬ﻢﹶ ﺃ�ّﻪ ﻟﻮ ﺧﻠّﺎﻫﻢ ﻭﺫﻟﻚ‪ ،‬ﻟﱰﻛﻮﺍ ﺍﻟﻌﻤـﻞ‬

‫ﻓﻘﺎﻝ‪] z³²±°¯®{ :‬ﺍﻷﻋﺮﺍﻑ ‪.[٥٦‬‬ ‫ﺍﻋﺘﻤﺎﺩﺍً ﻋﻠﻰ ﺍﻷﺯﻝ‬

‫ﺍﻟﻮﻻﻳﺔ‪ :‬ﻫﻲ ﺳﺮ ﻋﻨﺎﻳﺔ ﺃﺯﻟﻴ‪‬ﺔ‪ ،‬ﻻ ﺗ‪‬ﻨﺎﻝ ﲝﻴﻠﺔ ﻭﻻ ﺗ‪‬ﺪﺭ‪‬ﻙ ﺑﻄﻠﺐ‪.‬‬
‫ﻭﻣﻦ ﺃﺩﺏ ﺍﻟﻌﺎﺭﻑ ﻣﻊ ﺍﷲ ﺃﻥ ﻳﻌﻠﻢ ﺃﻧﻪ ﻣﺎ ﺃﻋﻄﺎﻩ ﺍﻟﻮﻻﻳﺔ ﺇﻻ ﺑﻔﻀﻠﻪ ﻻ ﻟﺴـﺎﺑﻖ‬
‫ﺗﻘﺪﱘ ﺷﻲﺀ ﻣﻨﻪ ﻣﻦ ﺃﻋﻤﺎﻝ ﺃﻭ ﺩﻋﺎﺀ ﺃﻭ ﺃﺫﻛﺎﺭ‪ ،‬ﻓﺄﻳﻦ ﻛﻨﺖ ﺃﻳﻬﺎ ﺍﻟﻮﱄ ﺣﻴﻨﻤﺎ ﺍﻋﺘﲎ‬
‫ﺑﻚ ﻭﺍﺧﺘﺎﺭﻙ ﰲ ﺃﺯﻟﻪ ﻓﻜﺘﺒﻚ ﻣﻦ ﺃﻫﻞ ﻭﻻﻳﺘﻪ؟‬
‫ﻭﻣﻦ ﺍﻷﻣﺜﻠﺔ ﻋﻠﻰ ﺫﻟﻚ ﺳﻴ‪‬ﺪﻱ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻗﺪﺱ ﺳﺮ‪‬ﻩ‪:‬‬
‫ﻳﻘﻮﻝ ﺍﻟﺸ‪‬ﻴﺦ ﺃﻣﲔ ﹸﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ )ﻭﻫﻮ ﻭﺍﻟﺪﻩ ﻭﺷﻴﺨﻪ(‪:‬‬
‫ﺸﻴﺦ ﻋﺒـﺪ‬ ‫ﺖ ﻫﺎﺗﻔﹰﺎ ﺣﲔ ﻭ‪‬ﻟﺪ ﺍﻟﺸ‪‬ﻴﺦ ‪ -‬ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ‪ -‬ﻳﻘﻮﻝ‪ :‬ﺃﺗﺎﻙ ﺍﻟ ‪‬‬ ‫))ﻟﻘﺪ ﲰﻌ ‪‬‬
‫)‪(١‬‬
‫ﺍﻟﻐﲏ((‬

‫ﺸﻴﺦ‬ ‫ﻭﻳﻘﻮﻝ ﺍﻟﺸ‪‬ﻴﺦ ﺃﻣﲔ ﻗﹸﺪﺱ ﺳ ‪‬ﺮﻩ ﳌﹼﺎ ﺭ‪‬ﺯﻕ ﺑﺎﻟﺸ‪‬ﻴﺦ‪ :‬ﺃﻧ‪‬ﻪ ﺃﺳﺮﻉ ﳐﱪﹰﺍ ﺷﻴﺨﻪ ﺍﻟ ‪‬‬
‫ﺸﻴﺦ ﻋﻴﺴﻰ ﻗﺪ‪‬ﺱ ﺳﺮﻩ ﻋﻴﻨﻴﻪ ﻣﺘﻮﺟ‪‬ﻬـﹰﺎ ﹼﰒ‬ ‫ﻋﻴﺴﻰ ﺍﻟﻜﺮﺩﻱ ﹸﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ‪ ،‬ﻓﺄﻏﻤﺾ ﺍﻟ ‪‬‬
‫ﺸﻴﺦ ﺃﻣﲔ‪:‬‬
‫ﻓﺘﺢ ﻋﻴﻨﻴﻪ ﻭﻗﺎﻝ ﻟﻠ ‪‬‬
‫))ﻣﺒﺎﺭ ‪‬ﻙ ﺭﺯﻗﺖ ﺻﺎﺣﺐ ﺍﻟﻮﻗﺖ‪ ((...‬ﻭﲰ‪‬ﺎ ‪‬ﻩ )ﺃﲪﺪ( ﻭﺣ‪‬ﻨﻜ ‪‬ﻪ ﻭﺃﻣﺮ ‪‬ﻩ ﺑﺎﻻﻋﺘﻨﺎﺀ ﺑﻪ‪.‬‬

‫)‪ (١‬ﻣﻘﺎﻡ )ﻋﺒﺪ ﺍﻟﻐﲏ(‪ :‬ﻭﻫﻮ ﺃﻋﻠﻰ ﻣﻘﺎﻣﺎﺕ ﺍﻟﺼﻮﻓﻴ‪‬ﺔ ﻳﻜﻮﻥ ﻓﻴﻬﺎ ﺍﻟﻌﺎﺭﻑ ﻋﻈﻴﻤﹰﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻋﻈﻴﻤﹰﺎ ﰲ ﺍﻟﻄﺮﻳﻖ ﻻ ﻳﻌﺮﻑ ﺍﳌﺬﻟﺔ‬
‫ﻭﺍﳌﻬﺎﻧﺔ ﰲ ﺣﻴﺎﺗﻪ ﹶﻓﻴ‪‬ﻜﻮﻥﹸ ﰲ ﻏﺎﻳﺔ ﺍﻟﻌﺰ ﻭﺍﳉﺎﻩ‪.‬‬
‫‪٢٣١‬‬
‫ﻒ ﻋﻠﻰ ﻗﺪﻣﻴﻪ ﻭﻳﺪﻳﻪ ﺭﺁ ‪‬ﻩ ﺍﻟﺸ‪‬ﻴﺦ ﺃﻣﲔ ﺍﻟﺰﻣﻠﻜـﺎﱐ‬ ‫ﻭ ﹼﳌﺎ ﺻﺎﺭ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻳﺰﺣ ‪‬‬
‫ﺸﻴﺦ ﺃﻣﲔ ﻗﺪ‪‬ﺱ ﺳ ‪‬ﺮﻩ‪:‬‬‫ﻼ ﹼﰒ ﻗﺎﻝ ﻟﻠ ‪‬‬
‫ﻗﺪ‪‬ﺱ ﺳ ‪‬ﺮﻩ‪ ،‬ﻓﻨﻈﺮ ﺇﻟﻴﻪ ﻃﻮﻳ ﹰ‬
‫ﻥ ﻋﻠﻮﻣﻪ ﻭﻫﺪﺍﻳﺘ ‪‬ﻪ ﺳﺘﺼﻞ ﺇﱃ ﺍﻟﺸ‪‬ﺮﻕ ﻭﺍﻟﻐﺮﺏ!!((‬ ‫))ﺇ ﹼ‬
‫ﻭﻫﻜﺬﺍ ﻛﻞ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﺧﺘﺎﺭﻫﻢ ﺍﷲ ﻣﻦ ﺍﻷﺯﻝ‪ ،‬ﻟﻜﻦ ﻻ ﻳﻌﲏ ﺫﻟﻚ ﺍﻟﻴﺄﺱ‪،‬‬
‫ﺹ ﻋﻠﻰ ﺍﺻﻄﻔﺎﺋﻚ‪.‬‬ ‫ﻓﺎﺟﺘﻬﺪ ﻓﺮﺑ‪‬ﻤﺎ ﻋﻼﻣﺔ ﺍﺟﺘﻬﺎﺩﻙ ﺇﺭﻫﺎ ‪‬‬
‫ﻭﻟﻘﺪ ﻓﺘﺢ ﻟﻠﻌﺒﺎﺩ ﻃﺮﻕ ﺍﻟﺘﻘﺮﺏ ﺇﻟﻴﻪ‪ ،‬ﻭﻧﺎﺩﻯ ﻣﻦ ﻭﺭﺍﺀ ﺍﻷﺳﺘﺎﺭ‪ :‬ﺃﻟﹼﺎ ﺗﻈﻨـﻮﺍ ﺃ ﹼﻥ‬
‫ﺃﺫﻛﺎﺭﻛﻢ ﺳﺘﻮﺻﻠﻜﻢ ﻓﺈﱐ ﺃﺧﺘﺺ ﺑﺮﲪﱵ ﻣﻦ ﺃﺷﺎﺀ‪ ...‬ﻓﺘﻮﺍﺿﻊ ﺃﺑﻨـﺎ ُﺀ ﺍﻟﻄﺮﻳـﻖ‬
‫ﻭﲢ ‪‬ﺮﻗﻮﺍ‪ ،‬ﻓﻤﻦ ﻛﺎﻥ ﻳﻌﻤﻞ ﻃﻤﻌﹰﺎ ﺭﺟﻊ ﻋﻦ ﺍﻟﻄﺮﻳﻖ ﻓﺮﺟﻊ ﺍﷲ ﻋﻨﻪ‪ ،‬ﻭﻣـﻦ ﻛـﺎﻥ‬
‫ﺻﺎﺩﻗﹰﺎ ﰲ ﻋﺒﻮﺩﻳﺘﻪ ﺛﺒﺖ ﻋﻠﻰ ﺃﻭﺭﺍﺩﻩ ﻓﻨﻮﺩﻱ ﻣﻦ ﻭﺭﺍﺀ ﺍﻷﺳﺘﺎﺭ ﺃ ﹼﻥ ﺭﲪﺖ ﺍﷲ ﻗﺮﻳﺐ‬
‫ﻣﻦ ﺍﶈﺴﻨﲔ‪ ،‬ﻓﻨﺎﻝ ﺇﺭﺑﻪ ﻭﺑﻠﻎ ﻭﻻﻳﺔ ﺭﺑﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻳ‪‬ﺸﺘﺮﻯ ﺑﻨﻔﺎﺋﺲ ﺍﻷﻣﻮﺍﻝ ﻭﺍﻷﺭﺑـﺎﺡ‬ ‫ﻗﺪ ﻛﻨﺖ ﺃﺣﺴـﺐ ﺃ ﹼﻥ ﻭﺻـﻠﻚ‬
‫ﺗﻔــﲎ ﻋﻠﻴــﻪ ﻛــﺮﺍﺋﻢ ﺍﻷﺭﻭﺍﺡ‬ ‫ﲔ‬
‫ﻼ ﺃ ﹼﻥ ﺣﺒـﻚ ﻫـ ‪‬‬
‫ﻭﻇﻨﻨﺖ ﺟﻬ ﹰ‬
‫ﲣﺘــﺎﺭﻩ ﺑﻠﻄــﺎﺋﻒ ﺍﻹﻣﻨــﺎﺡ‬ ‫ﺺ ﻣ‪‬ـﻦ‬
‫ﺣﱴ ﺭﺃﻳﺘﻚ ﲡﺘﱯ ﻭﲣـ ‪‬‬
‫ﻓﻠﻮﻳﺖ ﺭﺃﺳﻲ ﲢﺖ ﻃـ ‪‬ﻲ ﺟﻨــﺎﺡ‬ ‫ﻓﻌﻠﻤﺖ ﺃﻧﻚ ﻻ ﺗ‪‬ﻨـﺎﻝ ﲝﻴــﻠ ‪‬ﺔ‬
‫ﻓﻴـﻪ ﻏـﺪ ‪‬ﻭﻱ ﺩﺍﺋﻤـﹰﺎ ﻭﺭﻭﺍﺣـﻲ‬ ‫ﻭﺟﻌﻠﺖ ﰲ ﻋﺶ ﺍﻟﻐـﺮﺍﻡ ﺇﻗـﺎﻣﱵ‬
‫ﻭﺭﺩ ﻋﻦ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ :‬ﺃﻭﺣﻰ ﺍﷲ ﺇﱃ ﺩﺍﻭﻭﺩ‪:‬‬
‫))ﻳﺎ ﺩﺍﻭﻭﺩ‪ :‬ﺑﻠﹼﻎ ﺃﻫﻞ ﺭﺿﺎﺋﻲ ﺃﱐ ﺣﺒﻴﺐ ﳌﻦ ﺃﺣﺒﲏ‪ ،‬ﻭﺟﻠﻴﺲ ﳌـﻦ ﺟﺎﻟﺴـﲏ‪،‬‬
‫ﻭﺃﻧﻴﺲ ﳌﻦ ﺃﻧﺲ ﺑﺬﻛﺮﻱ‪ ،‬ﻭﺻﺎﺣﺐ ﳌﻦ ﺻﺎﺣﺒﲏ‪ ،‬ﻭﳐﺘﺎﺭ ﳌﻦ ﺍﺧﺘﺎﺭﱐ‪ ،‬ﻭﻣﻄﻴﻊ ﳌﻦ‬
‫ﺃﻃﺎﻋﲏ‪ ،‬ﺑﻌﺰﰐ ﺣﻠﻔﺖ‪ :‬ﻣﺎ ﺃﺣﺒﲏ ﻋﺒﺪ ﺃﻋﻠﻢ ﺫﻟﻚ ﻳﻘﻴﻨﹰﺎ ﻣﻦ ﻗﻠﺒﻪ ﺇﻻ ﻗﺒ ﹾﻠﺘﻪ ﻭﺃﺣﺒﺒﺘـﻪ‬

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‫ﺃﺷﺪ ﳑﺎ ﺃﺣﺒﲏ‪ ،‬ﻭﻣﻦ ﻃﻠﺒﲏ ﻭﺟﺪﱐ‪ ،‬ﻭﻣﻦ ﻃﻠﺐ ﻏﲑﻱ ﱂ ﳚﺪﱐ‪ ،‬ﻓﺎﺭﻓﻀﻮﺍ ﻳﺎ ﺃﻫﻞ‬
‫ﺍﻷﺭﺽ ﻣﺎ ﺃﻧﺘﻢ ﻋﻠﻴﻪ ﻣﻦ ﻏﺮﻭﺭﻫﺎ‪ ،‬ﻭﻫﻠ ‪‬ﻤﻮﺍ ﺇﱃ ﻛﺮﺍﻣﱵ ﻭﻣﺼـﺎﺣﺒﱵ ﻭﳎﺎﻟﺴـﱵ‬
‫ﻭﺍﻷﻧﺲ ﺑﺬﻛﺮﻱ ﺃﺅﻧﺴﻜﻢ ﰊ‪ ،‬ﻭﺃﺳﺮﻋﻮﺍ ﺇﱃ ﳏﺒﱵ ﺃﺳﺮﻉ ﺇﱃ ﳏﺒﺘﻜﻢ‪ ،‬ﻓﺈﱐ ﺧﻠﻘﺖ‬
‫ﻃﻴﻨﺔ ﺃﺣﺒﱵ ﻣﻦ ﻃﻴﻨﺔ ﺇﺑﺮﺍﻫﻴﻢ ﺧﻠﻴﻠﻲ ﻭﻣﻮﺳﻰ ﻛﻠﻴﻤﻲ ﻭﻋﻴﺴﻰ ﺭﻭﺣـﻲ ﻭﳏﻤـﺪ‬
‫ﻌﻤﺘﻬﺎ ﲜﻼﱄ ﻭﲨﺎﱄ((‬
‫ﺻﻔﻴ ‪‬ﻲ‪ ،‬ﻭﺧﻠﻘﺖ ﻗﻠﻮﺏ ﺍﳌﺸﺘﺎﻗﲔ ﻣﻦ ﻧﻮﺭﻱ ﻭﻧ ‪‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﺗﺘﺮﻛ ‪‬ﻦ ﺍﻟﻌﻤﻞ ﻭﺍﻷﻭﺭﺍﺩ ﻭﻻ ﺗﺮﻛ ‪‬ﻦ ﺇﻟﻴﻬـﺎ ﻷﺟـﻞ ﻣﺸـﻴﺌﺔ‬
‫ﺍﻻﺧﺘﺼﺎﺹ‪ ،‬ﻭﺍﻋﻠﻢ ﺇﻥ ﺻﺪﻗﺖ ﰲ ﺃﻭﺭﺍﺩﻙ ﻭﱂ ﺗﻜﺘﺐ ﻟﻚ ﺍﻟﻮﻻﻳﺔ ﻟﻦ ﻳﻔﻮﺗﻚ ﺃﻥ‬
‫ﺗﻜﻮﻥ ﺻﺪﻳ‪‬ﻘﻬﻢ‪ ،‬ﻭﻗﺎﺏ ﻗﻮﺳﲔ ﺃﻭ ﺃﺩﱏ ﻣﻨﻬﻢ‪.‬‬

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‫‪‬‬

‫‪‬‬

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‫‪‬ﺍﻟﻔﺎﻗﺎﺕ ﺑ‪‬ﺴ‪‬ﻂُ ﺍﳌﻮﺍﻫﺐ‪ ،‬ﻭﻭﺭﻭﺩ‪ ‬ﺍﻟﻔﺎﻗـﺎﺕ‪ ‬ﺃﻋﻴـﺎﺩ‪ ‬ﺍﳌﺮﻳـﺪﻳﻦ‪ ،‬ﻭﺭﺑ‪‬ﻤـﺎ ﻭﺟـﺪﺕﹶ‬

‫ﰲ ﺍﳌﺰﻳــــــــﺪ ﻣــــــــﻦ ﺍﻟﻔﺎﻗــــــــﺎﺕ ﻣــــــــﺎ ﻻ ﲡــــــــﺪﻩ ﰲ ﺍﻟﺼــــــــﻮﻡ ﻭﻻ ﰲ ﺍﻟﺼــــــــﻼﺓ‪،‬‬

‫ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﻭﺭﻭﺩ ﺍﳌﻮﺍﻫﺐ ﻋﻠﻴﻚ‪ ،‬ﺻـﺤ‪‬ﺢ ﺍﻟﻔﻘـﺮ ﻭﺍﻟﻔﺎﻗـﺔ ﻟـﺪﻳﻚ‪r q { ،‬‬

‫‪ zs‬ﲢﻘّــﻖ ﺑﺄﻭﺻــﺎﻓﻚ ﳝ ـﺪ‪‬ﻙ ﺑﺄﻭﺻــﺎﻓﻪ‪ ،‬ﲢﻘّــﻖ ﺑ ـﺬُﻟﱢﻚ ﳝ ـﺪ‪‬ﻙ ﺑﻌ ـﺰ‪‬ﻩ‪ ،‬ﲢﻘّــﻖ‬

‫ﺑﻌﺠﺰﻙ ﳝﺪ‪‬ﻙ ﺑﻘﺪﺭﺗﻪ‪ ،‬ﲢﻘّﻖ ﺑﻀﻌﻔﻚ ﳝﺪ‪‬ﻙ ﲝﻮﻟﻪ ﻭﻗﻮ‪‬ﺗﻪ‪‬‬

‫ﻟﻜﻞ ﻣﻦ ﺍﻟﻨﺎﺱ ﺳﺎﻋﺔ ﺗﻌﻮﺩ ﻋﻠﻴﻪ ﺑﺎﻟﻔﺮﺡ ﻭﺍﳌﺴﺮ‪‬ﺓ‪ ،‬ﻭﲣﺘﻠﻒ ﺍﻷﻋﻴﺎﺩ ﺑـﺎﺧﺘﻼﻑ‬
‫ﺍﻟﻨﺎﺱ‪:‬‬
‫ﺍﺧﺘﻼﻑ ﺍﻟﻨﺎﺱ ﰲ ﺃﻋﻴﺎﺩﻫﻢ‪:‬‬
‫‪ -١‬ﻓﺎﻟﻌﺎﻣﺔ‪ :‬ﻋﻴﺪﻫﻢ ﲝﺼﻮﻝ ﺍﳊﻈﻮﻅ ﺍﻟﻨﻔﺴﻴ‪‬ﺔ ﻭﺍﻟﺸﻬﻮﺍﺕ ﺍﻟﺪﻧﻴﻮﻳ‪‬ﺔ‪.‬‬
‫‪ -٢‬ﻭﺍﻟﺴﺎﻟﻜﻮﻥ‪ :‬ﻋﻴﺪﻫﻢ ﺑﺎﻟﺘﺠﻠﻴﺎﺕ ﻭﺍﻟﻨﻔﺤﺎﺕ ﻭﲝﺼﻮﻝ ﲦﺮﺍﺕ ﺍﻷﺫﻛﺎﺭ ﻣﻦ‬
‫ﺍﻟﱠﻠﺬﺍﺕ‪.‬‬
‫‪ -٣‬ﻭﺍﻟﻮﺍﺻﻠﻮﻥ‪ :‬ﻋﻴﺪﻫﻢ ﲝﺼﻮﻝ ﺍﻟﻜﺪﻭﺭﺍﺕ ﻭﺍﻻﺑﺘﻼﺀﺍﺕ‪ ،‬ﻭﺣﺮﻣﺎﻥ ﺍﻟﻨﻔﺲ ﻣﻦ‬
‫ﺍﻟﺸﻬﻮﺍﺕ ﻭ ﺍﻟﺮﻏﺒﺎﺕ ﻷ‪‬ﺎ ﺗﻮﺭﺙ ﺍﻟﻔﺎﻗﺎﺕ ﻭﺍﻻﺿﻄﺮﺍﺏ ﺍﻟﺬﻱ ﻳﻮﺟﺐ ﻋﻄﺎﺀ ﺍﷲ‪.‬‬
‫ﻓﻤﻦ ﺃﺭﺍﺩ ﻫﺒﺎﺕ ﺍﷲ ﻣﻦ ﻣﻌﺎﺭﻑ ﻭﻃﻤﺄﻧﻴﻨﺔ ﻭﺣﻜﻢ ﻭﻋﻠﻮﻡ ﻭﺃﺳﺮﺍﺭ ﻓﻠﻴﻌﻠﻢ ﺃﻧ‪‬ﻬﺎ‬
‫ﻻ ﺗﺘﺤﻘﻖ ﺇﻻ ﰲ ﺣﺎﻝ ﺍﻟﻔﻘﺮ ﺇﱃ ﺍﷲ‪ ،‬ﻓﻼ ﺩﺧﻮﻝ ﺇﱃ ﺫﻟﻚ ﺇﻻ ﻣﻦ ﺑﺎﺏ ﺍﻟﻔﻘـﺮ ﺇﱃ‬
‫‪] z T S‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٢٣ :‬‬ ‫ﺍﷲ‪ ،‬ﻭﻟﻴﺬﻛﺮ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪R Q P O{ :‬‬
‫ﻟﺬﻟﻚ ﻭﺭﺩ ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﳛﺐ ﺍﻟﻔﻘﺮ ﻭﺍﳌﺮﺽ‪ ..‬ﻋﻠﻰ ﺣﺴﺎﺏ ﺍﻟﻐﲎ‬
‫ﻭﺍﻟﺼﺤ‪‬ﺔ‪ ،‬ﻓﺎﻋﺘﺮﺽ ﻛﺜ ‪‬ﲑ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﺬﻳﻦ ﱂ ﻳﺪﺧﻠﻮﺍ ﺍﻟﻄﺮﻳﻖ ﻭﱂ ﻳﺘﺬﻭ‪‬ﻗﻮﺍ ﻣﻌﲎ‬

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 ‫ﺍﻟﺘﺠﻠﹼﻲ‪ ،‬ﻭﱂ ﻳﺪﺭﻛﻮﺍ ﺍﳌﻮﺍﻫﺐ‪ ...‬ﻓﻄﻌﻨﻮﺍ ﺑﺼﺤﺔ ﺍﻟﺴﻨﺪ ﺃﻭ ﺃﻭ‪‬ﻟﻮﺍ ﺍﻟﻘﻮﻝ!‬
‫ﻛﻢ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﻣ‪‬ﻦ ﻻ ﳛﺼﻞ ﳍﻢ ﺍﻟﻌﻄﺎﺀ‪ ،‬ﳋﻠ ‪‬ﻮ ﻋﺒـﺎﺩ‪‬ﻢ ﻣـﻦ ﺍﻟﻔﻘـﺮ ﺇﱃ ﺍﷲ‬
‫ﻭﺍﻻﻧﻜﺴﺎﺭ ﺑﲔ ﻳﺪﻳﻪ‪.‬‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﻌﺒﺪ ﺃ‪‬ﻳﹰﺎ ﻛﺎﻥ ﻧﺒ‪‬ﻴﹰﺎ ﺃﻡ ﻋﺎﻣ‪‬ﻴﹰﺎ‪:‬‬
‫‪ -١‬ﺍﻟﻔﻘﺮ ﻭﺍﳊﺎﺟﺔ‪.‬‬
‫‪ -٢‬ﺍﻟﺬﻝ ﻭﺍﳌﻬﺎﻧﺔ‪.‬‬
‫‪ -٣‬ﺍﻟﻀﻌﻒ ﻭﺍﻟﻮﻫﻦ‪.‬‬
‫‪ -٤‬ﺍﻟﻀﻌﻒ ﻭﻋﺪﻡ ﺍﳊﻴﻠﺔ‪.‬‬
‫ﺣﻘﻴﻘﺔ ﺍﻟﺮﺑﻮﺑﻴ‪‬ﺔ ﺃﺭﺑﻌﺔ‪:‬‬
‫‪ -١‬ﺍﻟﻐﲎ‪.‬‬
‫‪ -٢‬ﺍﻟﻌﺰ‪.‬‬
‫‪ -٣‬ﺍﻟﻘﺪﺭﺓ‪.‬‬
‫‪ -٤‬ﺍﻟﻘﻮ‪‬ﺓ‪.‬‬
‫ﻒ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻋﺎﺟ ‪‬ﺰ ﻟﺪﻳﻪ‪.‬‬
‫ﻓﻜﻞ ﻋﺒ ‪‬ﺪ ﻓﻘ ‪‬ﲑ ﻟﻐﻨﺎﻩ‪ ،‬ﺫﻟﻴ ﹲﻞ ﺇﻟﻴﻪ‪ ،‬ﺿﻌﻴ ‪‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺇﺳﺤﺎﻕ ﻗﺪﺱ ﺳﺮ‪‬ﻩ‪:‬‬
‫ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﺒﻠﻎ ﺍﻟﺸﺮﻑ ﻛﻞ ﺍﻟﺸﺮﻑ ﻓﻠﻴﺨﺘﺮ ﺳﺒﻌﹰﺎ ﻋﻠـﻰ ﺳـﺒﻊ ﺍﺧﺘﺎﺭﻫـﺎ‬
‫ﺍﻟﺼﺎﳊﻮﻥ‪:‬‬
‫‪ -١‬ﺍﻟﻔﻘﺮ ﻋﻠﻰ ﺍﻟﻐﲎ‪.‬‬
‫‪ -٢‬ﺍﳉﻮﻉ ﻋﻠﻰ ﺍﻟﺸﺒﻊ‪.‬‬
‫‪ -٣‬ﺍﻟﺪﻭﻥ ﻋﻠﻰ ﺍﳌﺮﺗﻔﻊ‪.‬‬
‫‪ -٤‬ﺍﻟﺬﱡﻝ ﻋﻠﻰ ﺍﻟﻌﺰ‪.‬‬
‫‪٢٣٥‬‬

‫ﻓﻘﻠﺖ‪ :‬ﺧ‪‬ﻠﻌﻪ ﺳﺎﻕﹴ ﺣﺒﻪ ﺟﺮﻋـﹰﺎ‬
‫ﺐ ﻳﺮﻯ ﺭﺑﻪ ﺍﻷﻋﻴـﺎﺩ ﻭﺍﳉﻤﻌـﺎ‬ ‫ﻗﻠ ‪‬‬
‫ﻳﻮﻡ ﺍﻟﺘﺰﻭﺍﺭ ﰲ ﺍﻟﺜﻮﺏ ﺍﻟﺬﻱ ﺧﻠﻌـﺎ‬
‫ﻭﺍﻟﻌﻴﺪ ﻭﺍﻟﺒﹺﺸ‪‬ﺮ ﻋﻨﺪﻱ ﻳﻮﻡ ﺃﺟﺘﻤﻌـﺎ‬
‫‪ -٥‬ﺍﻟﺘﻮﺍﺿﻊ ﻋﻠﻰ ﺍﻟﻜﱪ‪.‬‬
‫‪ -٦‬ﺍﳊﺰﻥ ﻋﻠﻰ ﺍﻟﻔﺮﺡ‪.‬‬
‫‪ -٧‬ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﳊﻴﺎﺓ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﻗﺎﻟﻮﺍ ﻏﺪﹰﺍ ﺍﻟﻌﻴﺪ ﻫﺎ ﺫﺍ ﺃﻧـﺖ ﻻﺑﺴـﻪ‬
‫ﻓﻘﺮ ﻭﺻـﱪ ﳘـﺎ ﺛﻮﺑـﺎﻱ ﲢﺘـﻬﻤﺎ‬
‫ﺃﺣﺮﻯ ﺍﳌﻼﺑﺲ ﺃ ﹾﻥ ﺗﻠﻘﻰ ﺍﳊﺒﻴـﺐ ﺑـﻪ‬
‫ﺍﻟﺪﻫﺮ ﱄ ﻣﺄ ﹲﰎ ﺇ ﹾﻥ ﻏ‪‬ﺒـﺖ ﻳـﺎ ﺃﻣﻠـﻲ‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺗﺼﺤﻴﺢ ﻃﺮﻳﻘﻚ ﻓﺼﺤ‪‬ﺢ ﻓﻘﺮﻙ ﺇﱃ ﺍﷲ‪ ،‬ﻓـﺈ ﹼﻥ ﻓﻴـﻪ‬
‫ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﺍﻓﺮﺡ ﻋﻤﺎ ﻳﻮﺟﺐ ﺍﻟﻔﻘﺮ ﺇﱃ ﺍﷲ‪ ،‬ﺿﻌﻔﻚ ﻭﻣﻬﺎﻧﺘﻚ ﻭﻓﻘﺮﻙ ﻭﻋﺠﺰﻙ ﺑﲔ‬
‫ﻳﺪﻱ ﺧﺎﻟﻘﻚ‪ ،‬ﻭﺗﻠﻚ ﻫﻲ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﳊﻘﱠﺔ‪ ،‬ﻭﺍﺣﺬﺭ ﺍﻟﻐﲎ ﻋﻦ ﺍﷲ‪ ،‬ﻓﺈﻥ ﻓﻴﻪ ﺍﳌﻨـﻊ‪:‬‬
‫)‪(١‬‬
‫ﻼ«‬ ‫»ﺭ ‪‬‬
‫ﺏ ﺷﻬﻮﺓ ﺳﺎﻋ ‪‬ﺔ ﺃﻭﺭﺛﺖ ﺣﺰﻧﹰﺎ ﻃﻮﻳ ﹰ‬

‫*********‬

‫)‪ (١‬ﺟﺰﺀ ﻣﻦ ﺣﺪﻳﺚ ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺸﻌﺐ )‪ (١٤٦١‬ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﻟﻠﺴﻴﻮﻃﻲ‪.‬‬
‫‪٢٣٦‬‬
‫‪ (١٠٠‬ﻣ‪‬ﻦ ﻋﻼﻣﺔ ﺇﻗﺎﻣﺔ ﺍﳊﻖ ﻟﻚ ﰲ ﺍﻟﺸـﻲﺀ ﺇﻗﺎﻣﺘـﻪ ﺇﻳـﺎﻙ ﻓﻴـﻪ ﻣـﻊ ﺣﺼـﻮﻝ ﺍﻟﻨﺘـﺎﺋﺞ‪،‬‬

‫ﻭﺍﻋﻠــﻢ ﺃﻥ‪ ‬ﺣ‪‬ﺴـﻦﹶ ﺍﻷﻋﻤــﺎﻝ �ﺘــﺎﺝ ﺣ‪‬ﺴ‪‬ـﻦِ ﺍﻷﺣــﻮﺍﻝ‪ ،‬ﻭﺣ‪‬ﺴـﻦ‪ ‬ﺍﻷﺣــﻮﺍﻝ ﻣ‪‬ـﻦﹶ ﺍﻟﺘّﺤﻘّــﻖ ﰲ‬

‫ﻣﻘﺎﻣﺎﺕ ﺍﻹ�ﺰﺍﻝ‪.‬‬
‫ﺍﻟﺴﺎﻟﻚ‪ :‬ﻣﻦ ﻳﻌﺘﻘﺪ ﺃ ﹼﻥ ﻣﻦ ﻻ ﻋﻤﻞ ﻟﻪ ﰲ ﺣﻜﻮﻣﺔ ﺍﷲ ﻻ ﺧﲑ ﻓﻴﻪ‪ ،‬ﻭﻣـﻦ ﺃﺭﺍﺩ‬
‫ﺍﻟﻌﻤﻞ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺍﺗﺼﺎﻝ ﺑﺄﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﻌﻠﻤﺎﺀ ﺍﻟﻌﺎﻣﻠﲔ‪ ،‬ﻷ‪‬ﻢ ﻛﺒﺎﺭ ﻣـﻮﻇﻔﻲ‬
‫ﻼ‪ ،‬ﻭﻣﻦ ﺃﻗﺎﻡ ﻧﻔﺴﻪ ﺑﻨﻔﺴﻪ ﻓﺸﻞ ﰲ ﻋﻤﻠﻪ‪ ،‬ﻭﻣﻦ ﻛـﺎﻥ‬ ‫ﺣﻜﻮﻣﺔ ﺍﷲ ﻟﻴﺠﺪﻭﺍ ﻟﻪ ﻋﻤ ﹰ‬
‫ﻒ ﻟﻪ ﻭﺇ ‪‬ﻣﺎ ﻣﺆﻫﻞ‪ ،‬ﻭﻣﻦ ﻋﻼﻣﺔ ﺃﻫﻠﻴﺘﻪ ﻟﻠﻌﻤـﻞ ﺣﺼـﻮﻝ‬ ‫ﻋﻠﻰ ﻋﻤﻞ ﻓﻬﻮ ﺇﻣﺎ ﻣﺘﻜﱢﻠ ‪‬‬
‫ﺍﻟﻨﺘﺎﺋﺞ ﺍﳌﺮ ‪‬ﺟﻮ‪‬ﺓ ﻣﻦ ﻋﻤﻠﻪ‪ ،‬ﻓﻤﻦ ﺃﻗﺎﻣﻪ ﲟﻘﺎﻡ ﺍﻟﺪﻋﻮﺓ ﳒﺤﺖ ﺩﻋﻮﺗﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪ ﺍﳊﻮﺍﺭﻳﲔ ﻟﻠﻤﺴﻴﺢ ‪ :‬ﺩﻟﹼﻨﺎ ﻋﻠﻰ ﺃﻫﻞ ﺍﷲ ﻳﺎ ﺭﻭﺡ ﺍﷲ؟ ﻓﻘﺎﻝ ‪:‬‬
‫))ﻣﻦ ﲦﺎﺭﻫﻢ ﺗﻌﺮﻓﻮ‪‬ﻢ((‪.‬‬
‫ﻭﻣﻦ ﺃﻗﺎﻣﻪ ﺍﷲ ﻣﻘﺎﻡ ﺍﻹﺣﺴﺎﻥ ﻟﻠﺨﻠﻖ ﻭﺻﻞ ﺇﺣﺴﺎﻧﻪ ﻟﻠﺨﻠﻖ ﻭﺍﻧﺘﻔﻌﻮﺍ ﺑﻪ‪ ،‬ﻭﻣﻦ‬
‫ﺃﻗﺎﻡ ﻧﻔﺴﻪ ﻓﺸﻠﺖ ﺩﻋﻮﺗﻪ ﻭﱂ ﻳﻨﺘﻔﻊ ﺑﻪ ﺃﺣﺪ‪.‬‬
‫ﻭﺍﻷﺩﺏ ﳌﻦ ﺃﻗﺎﻣﻪ ﺍﷲ ﰲ ﻣﻘﺎﻡ ﺃﻟﹼﺎ ﳜﺮﺝ ﻋﻨﻪ ﺣﱴ ﻳﺄﺗﻴﻪ ﺍﻹﺫﻥ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﻼ‪ ،‬ﻭﺍﻧﻈﺮ‬
‫ﻼ ﻟﺴﺖ ﻟﻪ ﺃﻫ ﹰ‬‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺬﺭ ﺃﻥ ﺗﻜﻮﻥ ﺑﻼ ﻋﻤﻞ ﺃﻭ ﺗﺘﻜﻠﻒ ﻋﻤ ﹰ‬
‫ﻭﻗﻮﻓﻚ ﻋﻨﺪ ﺣﺪﻭﺩ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻷﺩﺏ‪ ،‬ﻭﺇﻻ ﻓﺄﻧﺖ ﻛﺎﺫﺏ ﺩﺟ‪‬ﺎﻝ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ‬
‫ﺗﺼﻠﺢ ﺃﻋﻤﺎﻟﻚ ﺍﻟﺪﻋﻮ‪‬ﻳﺔ ﻭﺗﻘﺒﻞ ﻃﺎﻋﺎﺗﻚ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻄﻬﺮ ﻗﻠﺒـﻚ ﺑـﺈﺧﺮﺍﺝ‬
‫ﺍﻟﻘﺎﺫﻭﺭﺍﺕ ﻣﻨﻪ ﻟﻴﺼﺢ ﺣﺎﻟﻪ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﻳﻨﺼﻠﺢ ﺣﺎﻝ ﺍﻟﻘﻠﺐ ﻣﻊ‬
‫ﺍﷲ‪ ،‬ﻓﺄﻛﺜﺮ ﻣﻦ ﺍﻟﺘﻮﺟﻪ ﺇﻟﻴﻪ ﻭﺍﻟﺘﻌﺮﺽ ﺇﱃ ﻭﺍﺭﺩﺍﺗﻪ‪.‬‬

‫‪٢٣٧‬‬
‫‪ (١٠١‬ﻣﻦ ﻋﺒ‪‬ﺮ ﻣ‪‬ﻦ ﺑﺴﺎﻁ ﺇﺣﺴﺎﻥ ﺫﺍﺗﻪ ﺃﺻﻤﺘﺘﻪ ﺍﻹﺳﺎﺀﺓ‪ ،‬ﻭﻣﻦ ﻋﺒ‪‬ﺮ ﻣﻦ ﺑﺴـﺎﻁ‬

‫ﺇﺣﺴﺎﻥ ﺍ‪ ‬ﻋﻠﻴﻪ ﱂ ﻳﺼﻤﺖ‪ ‬ﺇﺫﺍ ﺃﺳﺎﺀ‪.‬‬

‫ﻟﻴﺲ ﺍﻷﻣﺮ ﺑﻜﺜﺮﺓ ﺍﻟﻌﻠﻢ ﻭﻻ ﺑﻜﺜﺮﺓ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﻟﻜﻦ ﺍﻷﻣـﺮ ﺑﻨـﻮﻉ ﺍﳌﺘﺤـﺪﺙ‬
‫ﻭﺭﻭﺣﺎﻧﻴﺘﻪ ﻭﺭﺑﺎﻧﻴﺘﻪ‪ ،‬ﻓﻤﺘﺤﺪﺙ ﻭﺍﺣﺪ ﺭﺑﺎﱐ ﻣﻠﻬﻢ ﻣﻦ ﺍﷲ ﳝﻠﻚ ﺭﻭﺣﹰﺎ ﻗﻮﻳﺔ ﺧـﲑ‬
‫ﻣﻦ ﻣﻞﺀ ﺍﻷﺭﺽ ﻣﻦ ﺍﳌﺘﺤﺪﺛﲔ ﺍﻟﺬﻳﻦ ﻻ ﺭﺑﺎﻧﻴﺔ ﻭﻻ ﺭﻭﺣﺎﻧﻴـﺔ ﻭﻻ ﺇﺧـﻼﺹ ﰲ‬
‫ﺙ ﺣﻘﻴﻘﻲ‪.‬‬‫ﺙ ﻣﺘﺤﺪ ﹲ‬
‫ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻓﻠﻴﺲ ﻛﻞ ﻣﺘﺤﺪ ‪‬‬
‫ﺃﻫﻞ ﺍﻟﺪﻋﻮﺓ ﺛﻼﺙ ﺃﺻﻨﺎﻑ‪:‬‬
‫ﻒ ﺗﻌﻠﱠﻤﻮﺍ ﻭﱂ ﻳﻌﻤﻠﻮﺍ ﻭﱂ ﻳﺘﺨﻠﱠﻘﻮﺍ‪ ،‬ﻣﻐﺮﻭﺭﻭﻥ ﻛﺎﺫﺑﻮﻥ ﻫﻢ ﺃﻫﻞ ﺍﻟﻨﺎﺭ‪.‬‬
‫‪ -١‬ﺻﻨ ‪‬‬
‫ﻒ ﺗﻌﻠﱠﻤﻮﺍ ﻭﻋﻠﱠﻤﻮﺍ ﺑﺼﺪﻕ ﻭﺇﺧﻼﺹ ﻟﻜﻨﻬﻢ ﳏﺠﻮﺑﻮﻥ ﻋﻦ ﺍﷲ‪ ،‬ﻷ‪‬ﻢ‬ ‫‪ -٢‬ﺻﻨ ‪‬‬
‫ﺇﺫﺍ ﲢﺪﺛﻮﺍ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﲢﺪﺛﻮﺍ ﻟﻌﻠﻮﻣﻬﻢ ﻭﺇﺫﺍ ﺃﻣﺮﻭﺍ ﺑﺎﻟﻌﻤﻞ ﺭﺃﻭﺍ ﺃﻋﻤـﺎﳍﻢ ﺗﺴـﺒﻖ‬
‫ﺃﻗﻮﺍﳍﻢ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻌﻮﺍ ﺑﻨﻘﺺ ﺃﺧﺮﺳﻬﻢ ﻧﻘﺼﻬﻢ ﺣﻴﺎ ًﺀ ﻣﻦ ﺍﷲ ﺃ‪‬ﻢ ﻳﻘﻮﻟـﻮﻥ ﻣـﺎ ﻻ‬
‫ﻳﻔﻌﻠﻮﻥ‪.‬‬
‫ﻒ ﺭﻓﻊ ﺍﻟﻐﻄﺎﺀ ﻋﻦ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻓﺤﺪﺛﻮﺍ ﺍﻟﻨﺎﺱ ﺑﺎﷲ ﻏﺎﺋﺒﲔ ﻋﻦ ﺃﻧﻔﺴـﻬﻢ‬ ‫‪ -٣‬ﺻﻨ ‪‬‬
‫ﻣﻐﻤﻮﺳﲔ ﺑﺒﺤﺮ ﺍﷲ ﻓﺈﺫﺍ ﻭﻗﻌﻮﺍ ﰲ ﻫﻔﻮﺓ ﱂ ﻳﺴﻜﺘﻮﺍ ﻷ‪‬ﻢ ﻳﺮﻭﻥ ﺫﻟﻚ ﻣﻦ ﺃﻧﻔﺴﻬﻢ‬
‫ﻭﺍﻟﺘﺤﺪﺙ ﻭﺍﻟﻔﻀﻞ ﻣﻦ ﺍﷲ ‪ ،‬ﻭﺇﳕﺎ ﻓﻀﻞ ﺍﷲ ﻻ ﻳﻜﺪ‪‬ﺭﻩ ﺷﻲﺀ‪.‬‬
‫ﻫﺬﻩ ﺍﳊﻜﻤﺔ ﺧﺎﺻﺔ ﺑﺎﻟﺪﻋﺎﺓ‪ ،‬ﻟﺬﻟﻚ ﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻳﻬﺎ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﷲ ﰲ ﻧﻔﺴﻚ‬
‫ﺍﻟﻨﻘﺺ ﻓﺒﺎﺩﺭ ﺇﱃ ﺇﺻﻼﺡ ﺍﳋﻠﻞ ﺍﻟﺬﻱ ﺃﻧﺖ ﻓﻴﻪ‪ ،‬ﻭﺇﻻ ﺳﺘﺒﻘﻰ ﺩﻭﻥ ﻧﻔﻊ ﻟﻠﻤﺴﻠﻤﲔ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺟﺘﻬﺪ ﻟﺘﺼﲑ ﰲ ﻣﻘﺎﻡ ‪‬ﻣ ‪‬ﻦ ﺇﺫﺍ ﲢﺪ‪‬ﺙ ﲢـﺪ‪‬ﺙ‬
‫ﺑﺎﷲ ﻭﷲ‪ ،‬ﻭﻻ ﺗﻜﺘﻔﻲ ﺑﻌﻠﻮﻡ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ‪.‬‬

‫‪٢٣٨‬‬
‫‪ (١٠٢‬ﻛﻞ ﻛﻼﻡ ﻳﱪ‪‬ﺯُ ﻭﻋﻠﻴﻪ ﻛ‪‬ﺴﻮﺓ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻣﻨـﻪ ﺑـﺮﺯ‪ ،‬ﻓﺎﳊﻜﻤـﺎﺀ ﺗﺴـﺒﻖ ﺃ�ـﻮﺍﺭ‪‬ﻫﻢ‬

‫ﺃﻗﻮﺍﳍَﻢ ﻓﺤﻴﺚ ﺻﺎﺭ ﺍﻟﺘﻨﻮﻳﺮ ﻭﺻﻞ ﺍﻟﺘﻌﺒﲑ‪.‬‬

‫ﺡ ﻭﺟﺴ ‪‬ﺪ‪ ،‬ﺃﻣﺎ ﺍﻟﺮﻭﺡ‪ :‬ﻓﻬﻲ ﺍﳌﻌﲎ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﻭﺃﻣﺎ ﺍﳉﻮﺍﺭﺡ‪ :‬ﻓﻬـﻲ‬ ‫ﺍﻹﻧﺴﺎﻥ ﺭﻭ ‪‬‬
‫ﻼ ﻋﻠﻰ ﺍﻟﻔﺆﺍﺩ‪.‬‬
‫ﺍﳌﺘﺮﲨﺔ ﻋﻦ ﺍﳌﻌﲎ ﻓﺎﻟﻠﺴﺎﻥ ﺟ‪‬ﻌﻞ ﺩﻟﻴ ﹰ‬
‫ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻠﻲ‪ :‬ﺍﳌﺮﺀ ﳐﺒﻮ ٌﺀ ﲢﺖ ﻟﺴﺎﻧﻪ‪.‬‬
‫ﺃﺻﻨﺎﻑ ﺍﻟﻌﻠﻤﺎﺀ ﺍﳌﺘﺤﺪﺛﲔ‪:‬‬
‫‪ -١‬ﻋﺎﱂ ﺍﻟﻠﺴﺎﻥ ﺟﻬﻮﻝ ﺍﻟﻘﻠﺐ‪:‬‬
‫ﻭﻫﻮ ﺍﻟﺬﻱ ﻳﺘﺼﺪﺭ ﺍ‪‬ﺎﻟﺲ ﺭﻳﺎ ًﺀ‪ ،‬ﻓﻴﺼﻮ‪‬ﺭ ﺍﻟﻜﻼﻡ ﻭﻳﺘﻜﻠﻢ ﻋﻦ ﻣﻌﺎﻥ ٍﻻ ﻳﻌﺮﻓﻬﺎ‬
‫ﻗﻠﺒﻪ ‪ ،‬ﻓﺈﻧﻪ ﻳﺆﺛﱢﺮ ﻭﻻ ﻳﻐﻴ‪‬ﺮ‪ ،‬ﻭﻻ ﻳﺰﻳﺪ ﺍﳌﺴﺘﻤﻌﲔ ﺇﻻ ﺑﻌﺪﹰﺍ‪ ،‬ﻭﻳﻔﺘﻀﺢ ﺃﻣﺮﻩ ﺑﻔﻠﺘـﺎﺕ‬
‫ﻟﺴﺎﻧﻪ‪.‬‬
‫‪ -٢‬ﻋﺎﱂ ﺍﻟﻘﻠﺐ ﺟﻬﻮﻝ ﺍﻟﻠﺴﺎﻥ‪:‬‬
‫ﻓﺈ ﹼﻥ ﻟﺴﺎﻧﻪ ﻳﺘﺮﺟﻢ ﺍﳌﻌﺎﱐ ﺑﻠﻐﺔ ﻏﲑ ﻣﻔﻬﻮﻣﺔ ﻟﻠﻌﺎﻣﺔ‪ ،‬ﻳﺸﻌﺮ ﻣﺴﺘﻤﻌﻮﻩ ﺑﻨﻮﺭ ﻳﺪﺧﻞ‬
‫ﻗﻠﻮ‪‬ﻢ ﻳﻬﻴ‪‬ﺞ ﺃﺷﻮﺍﻗﻬﻢ ﻭﻳﺄﺧﺬ ﺃﻟﺒﺎ‪‬ﻢ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺍﳌﺘﺤﺪﺙ ﺗﻐﻠﺐ ﻋﻠﻴﻪ ﺍﶈﺒﺔ ﻗـﺎﻣﻮﺍ‬
‫ﻣﻦ ﺍ‪‬ﻠﺲ ﻭﺍﻷﺷﻮﺍﻕ ﺗﺸﺘﻌﻞ ﰲ ﻗﻠﻮ‪‬ﻢ‪،‬ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻳﻐﻠﺐ ﻋﻠﻴﻪ‪‬ﺍﳋﻮﻑ ﻗﺎﻣﻮﺍ ﻣـﻦ‬
‫ﺍ‪‬ﻠﺲ ﻭﻓﺮﺍﺋﺼﻬﻢ ﺗﺮﺗﻌﺪ‪ ،‬ﻭﺇ ﹾﻥ ﻛﺎﻥ ﻳﻐﻠﺐ ﻋﻠﻴﻪ ﺍﻟﺰﻫﺪ ﻗﺎﻣﻮﺍ ﻭﻗﺪ ﻗﻄﻊ ﻗﻠﻮ‪‬ﻢ ﻋﻦ‬
‫ﺣﺐ ﺍﻟﺪﻧﻴﺎ‪.‬‬
‫‪ -٣‬ﻋﺎﱂ ﺍﻟﻘﻠﺐ ﻋﺎﱂ ﺍﻟﻠﺴﺎﻥ‪:‬‬
‫ﻫﻮ ﺍﻟﻨﺠﻢ ﺍﻟﺜﺎﻗﺐ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺍﳊﻜﻴﻢ ﺣﻜﻤﺔ ﺍﻹﳝﺎﻥ ﻟﻘﻮﻟﻪ ‪:‬‬
‫)‪(١‬‬
‫»ﺭﺃﺱ ﺍﳊﻜﻤﺔ ﳐﺎﻓﺔ ﺍﷲ«‬
‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺸﻌﺐ )‪ (٧٤٤‬ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﻟﻠﺴﻴﻮﻃﻲ‪.‬‬
‫‪٢٣٩‬‬
‫ﺍﳌﺄﺫﻭﻥ ﻣﻦ ﺳ‪‬ﻴﺪﻱ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺻﺎﺣﺐ ﺍﳊﺎﻝ ﻭﺍﳌﻘﺎﻝ‪ ،‬ﺍﻟﺒﺤـﺮ ﺍﻟـﺬﻱ ﻻ‬
‫ﺳﺎﺣﻞ ﻟﻪ‪ ،‬ﻣﻦ ﺟﺎﻟﺴﻪ ﺣﻴﺎ ﻗﻠﺒﻪ ﺑﺮﻭﺡ ﺍﷲ‪ ،‬ﻭﻋﻘﻠﻪ ﺑﻌﻠﻢ ﺍﷲ‪ ،‬ﻭﺟﻮﺍﺭﺣﻪ ﲞﺪﻣﺔ ﺍﷲ‪.‬‬
‫ﻳﺘﻤﺘﻊ ﺍﻟﻌﺎﺭﻓﻮﻥ ﺑﺎﷲ ﺑﻘﻮﺓ ﺭﻭﺣﻴ‪‬ﺔ ﻧﻮﺭﺍﻧﻴ‪‬ﺔ ﺣﺼﻠﻮﺍ ﻋﻠﻴﻬﺎ ﺑﺴﺒﺐ ﻛﺜﺮﺓ ﺗﻌﺒـﺪﻫﻢ‬
‫ﻭﺗﻮﺟﻬﻬﻢ ﺇﱃ ﺍﷲ‪ ،‬ﻭﳌﺎ ﻳﺘﺤﺪ‪‬ﺙ ﺍﻟﻌﺎﺭﻓﻮﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻳﺘﺤﺪ‪‬ﺛﻮﻥ ﺑﺈﺫﻥ ﺍﷲ‪.‬‬
‫‪] z X W V U‬ﺍﻷﺣﺰﺍﺏ‪.[٤٦ :‬‬ ‫{‪T S‬‬
‫ﻛﻞ ﻛﻠﻤﺔ ﻣﻦ ﻛﻠﻤﺎﺕ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺗﻜﻮﻥ ﻣﻌﺠﻮﻧﺔ ﺑﻨﻮﺭ ﺍﷲ‪ ،‬ﻭﺇﺫﺍ ﺟﻠـﺲ ﰲ‬
‫ﳎﻠﺲ ﻗﺒﻞ ﺃﻥ ﻳﺘﺤﺪﺙ ﻳﺸ ‪‬ﻊ ﻧﻮﺭﹰﺍ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ‪.‬‬
‫ﻭﺍﳌﺄﺫﻭﻥ ﻣﻬﻤﺎ ﺍﺟﺘﻬﺪﻧﺎ ﻟﻨﺼﻒ ﻣﻘﺎﻣﻪ ﻭﻗﺮﺑﻪ ﻣﻦ ﺍﷲ ﻭﺑﺮﻛﺔ ﻭﺟﻮﺩﻩ ﰲ ﺍ‪‬ﺘﻤﻊ‬
‫ﻻ ﻧﺴﺘﻄﻴﻊ ﺃ ﹾﻥ ‪‬ﻧ ‪‬ﻔ‪‬ﻴ ‪‬ﻪ ﺣﻘﻪ‪ ،‬ﻓﺘﺮﻯ ﻧﻮﺭ ﻗﻠﻮ‪‬ﻢ ﳜﺘﺮﻕ ﺣﺠﺐ ﻗﻠﺐ ﺍﻟﺴﺎﻣﻊ ﺍﻟﺼﺎﺩﻕ‬
‫ﺇﱃ ﺳﻮﻳﺪﺍﺋﻪ‪ ،‬ﻓﺈﺫﺍ ﺩﺧﻞ ﺍﻟﻨﻮﺭ ﺍﻧﻔﺴﺢ ﺻﺪﺭﻩ ﻭﺍﻧﺸﺮﺡ ﻭﺃﻧـﺎﺏ ﺇﱃ ﺩﺍﺭ ﺍﳋﻠـﻮﺩ‪،‬‬
‫ﻭ‪‬ﺾ ﻣﻦ ﺳﺎﻋﺘﻪ ﺇﱃ ﺭﺑﻪ‪ ،‬ﻭﺇﺫﺍ ﺿﻌﻒ ﺻﺪﻕ ﺍﻟﺴﺎﻣﻊ ﱂ ﻳﺼﻞ ﺇﻻ ﺇﱃ ﺷـﻐﺎﻑ‬
‫ﻗﻠﺒﻪ‪ ،‬ﻓﺘﺮﺍﻩ ﳜﺸﻊ ﻭﳜﻀﻊ ﻭﻳﻌﺰﻡ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﺍﻟﺴـﺎﻣﻊ ﻛﺎﺫﺑـﹰﺎ ﱂ‬
‫ﻳﺘﺠﺎﻭﺯ ﻛﻼﻡ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺁﺫﺍﻧﻪ‪ ،‬ﺇﻻ ﺃﻧﻪ ﻳﺸﻌﺮ ﺑﻨﻘﺼﻪ ﻭﻋﻴﺒﻪ ﻭﺗﻘﻮﻡ ﺍﳊﺠﺔ ﻋﻠﻴﻪ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﲝﺚ ﻋﻦ ﺍﻟﻌﺎﺭﻑ ﺍﻟﻜﺎﻣﻞ ﻭﺍﺣﺬﺭ ﻋﻠﻤـﺎﺀ ﺍﻟﻠﺴـﺎﻥ ﺟﻬـﻼﺀ‬
‫ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﺍﳌﺘﺤ‪‬ﺪﺙ ﻓﺎﻧﻈﺮ ﺃﺛﺮ ﻛﻼﻣﻪ ﰲ ﻗﻠﺒﻚ‪ ،‬ﻫﻞ ﺃﺛﱠـﺮ ﺃﻡ‬
‫ﻏﻴ‪‬ﺮ؟‬
‫‪‬‬

‫‪٢٤٠‬‬
‫‪ (١٠٣‬ﻣــﻦ ﺃُﺫﻥ ﻟــﻪ ﰲ ﺍﻟﺘﻌــﺒﲑ ﻓُﻬﻤ ـﺖ ﰲ ﻣﺴــﺎﻣﻊ ﺍﻟﻘﻠــﺐ ﻋﺒﺎﺭﺍﺗُ ـﻪ‪ ،‬ﻭﺟﻠّﻴــﺖ ﺇﻟــﻴﻬﻢ‬

‫ﺇﺷﺎﺭﺍﺗﻪ‪ ،‬ﻭﺭﲟﺎ ﺑﺮﺯﺕ ﺍﳊﻘﺎﺋﻖ ﻣﻜﺴﻮﻓﺔ ﺍﻷ�ﻮﺍﺭ ﺇﺫﺍ ﱂ ﻳﺆﺫﻥ ﻟﻚ ﻓﻴﻬﺎ ﺑﺎﻹﻇﻬﺎﺭ‪.‬‬
‫ﻣﻦ ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﱪ ﻋﻦ ﺍﷲ ﻓﻼ ﺑﺪ ﻟﻠﻤﻌ‪‬ﺒﺮ ﻋﻨﻪ ﺃ ﹾﻥ ﻳﺆﺫﻥ ﻟﻪ‪ ،‬ﻭﻻ ﻳﺆﺫﻥ ﺇﻻ ﳌﻦ ﻛﺎﻥ‬
‫‪] z X W V U‬ﺍﻷﺣﺰﺍﺏ‪.[٤٦ :‬‬ ‫ﻋﺎﺭﻓﹰﺎ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪T S { :‬‬
‫ﻭﻣﻦ ﺃﺭﺍﺩ ﺃ ﹾﻥ ﻳﻌﱪ ﻋﻦ ﺍﻟﺸﺮﻉ ﻓﻼ ﺑﺪ ﺃ ﹾﻥ ﻳﺄﺫﻥ ﻟﻪ ﺻﺎﺣﺐ ﺍﻟﺸﺮﻉ‪ ،‬ﻭﻗـﺪ ﺃﹸﺫﻥ‬
‫ﻟﻜﻞ ﻣﺴﻠﻢ ﺑﺬﻟﻚ ﺇ ﹾﻥ ﺣﻘﻖ ﺷﺮﻭﻁ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫]ﺍﻟﻨﺤﻞ‪.[١٢٥ :‬‬ ‫{‪z | { z y x w v‬‬
‫ﻓﺎﻹﺫﻥ ﺍﳋﺎﺹ‪ :‬ﻫﻮ ﺇﺫﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﷲ‪ ،‬ﻭﺍﻹﺫﻥ ﺍﻟﻌﺎﻡ‪ :‬ﻫﻮ ﺇﺫﻥ ﺍﻟﺘﻌﺮﻳﻒ ﺑﺎﻟﺸﺮﻉ‪.‬‬
‫ﺇ ﹼﻥ ‪‬ﻣ ‪‬ﻦ ﱂ ﻳﺆﺫﻥ ﻟﻪ ﺑﺎﻟﺪﻋﻮﺓ ﺇﱃ ﺍﷲ ﻭﺍﻟﺘﻌﺮﻳﻒ ﺑﻪ‪ ،‬ﻣﻬﻤﺎ ﺑﺬﻝ ﻣﻦ ﺟﻬﺪ ﻟﻴﺼـﻞ‬
‫ﺍﻟﻘﻠﻮﺏ ﺑﺎﷲ ﻻ ﻳﺴﺘﻄﻴﻊ ﺫﻟﻚ ﺣﱴ ﻭﻟﻮ ﻛﺎﻥ ﳐﻠﺼﹰﺎ ﻭﺻﺎﺩﻗﹰﺎ‪ ،‬ﻷ ﹼﻥ ﻫﺬﺍ ﺍﻟﻌﻤـﻞ ﻻ‬
‫ﻳﺼﺢ ﺃ ﹾﻥ ﻳﻌﻤﻞ ﺑﻪ ﻛ ﹼﻞ ﺍﻟﻨﺎﺱ ﻓﻬﻮ ﻋﻤ ﹲﻞ ﺭﻭﺣﻲ‪ ‬ﲝﺖ‪.‬‬
‫ﻭﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻣﻦ ﱂ ﻳﺆﺫﻥ ﻟﻪ ﻻ ﻳﺘﺤﺪﺙ ﺃﺑﺪﹰﺍ ﻋﻦ ﺍﷲ‪ ،‬ﻭﻟﻜﻦ ﺍﳌﺄﺫﻭﻥ ﺑﺎﻟﺘﻌﺒﲑ ﻋﻦ‬
‫ﺍﷲ ﺇﺫﺍ ﺗﻜﻠﹼﻢ ﺃﺩﺧﻞ ﻧﻮﺭ ﺍﷲ ﰲ ﻗﻠﻮﺏ ﺍﳌﺴﺘﻤﻌﲔ ﻭﺃﺣﻴﺎﻫﺎ ﲟﺤﺒـﺔ ﺍﷲ ﻭﺟـﺬﺏ‬
‫ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺍﷲ‪.‬‬
‫ﻛﻴﻒ ﻳﺄﰐ ﺍﻹﺫﻥ؟‬
‫‪ -١‬ﺍﻹﺫﻥ ﺍﻷﺭﻗﻰ‪ :‬ﻫﻮ ﻋﻦ ﺍﷲ ﺩﻭﻥ ﻭﺍﺳﻄﺔ ﻋﱪ ﻫﻮﺍﺗﻒ ﺍﳊﻘﻴﻘﺔ ﻭﺍﻟﻮﺣﻲ‪ ،‬ﻓﻬﻮ‬
‫ﺇﺫﻥ ﺍﻷﻧﺒﻴﺎﺀ‪.‬‬
‫‪ -٢‬ﻋ‪‬ﺒ ‪‬ﺮ ﺳﻴ‪‬ﺪﻱ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﺮﺅﻳﺘﻪ ﰲ ﺍﻟﻴﻘﻈﺔ ﺃﻭ ﺍﳌﻨﺎﻡ‪ ،‬ﻭﻫﻮ ﺇﺫﻥ ﺍﻟﻌـﺎﺭﻓﲔ‬
‫ﺍ‪‬ﺪﺩﻳﻦ‪ ،‬ﻭﺍﳌﺄﺫﻭﻥ ﻋ ‪‬ﱪ ﺳﻴ‪‬ﺪﻱ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺗﻜﻮﻥ ﺩﻋﻮﺗﻪ ﻭﺍﺳﻌ ﹰﺔ ﺟ ‪‬ﺪﹰﺍ ﻭﻧﺎﺟﺤﺔ‬

‫‪٢٤١‬‬
‫ﳒﺎﺣﹰﺎ ﺗﺎ ‪‬ﻣﹰﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﻇﻬﻮﺭﻩ ﻗﻮﻱ‪ ‬ﺟﻠﻲ‪ ،‬ﻭﻗﻠﻴﻞ ﻣﺎ ﻫﻢ‪ ،‬ﻛﺈﺫﻥ ﺳﻴ‪‬ﺪﻱ ﺍﻟﺸﻴﺦ ﺃﲪﺪ‬
‫ﻛﻔﺘﺎﺭﻭ ﻗﺪﺱ ﺳﺮﻩ‪ ،‬ﻓﻜﺎﻥ ﳛﻀﺮ ﳎﻠﺴﻪ ﺃﻛﺜﺮ ﻣﻦ )‪ (٥٠‬ﺃﻟﻒ ﻣﺴﺘﻤﻊ ﻭﻋﻠﻰ ﻣﺪﻯ‬
‫)‪ (٧٠‬ﺳﻨﺔ! ﻭﱂ ﻳﺪﻉ ﺗﻘﺮﻳﺒﹰﺎ ﺩﻭﻟﺔ ﰲ ﺍﻟﻌﺎﱂ ﺇﻻ ﻭﺩﻋﺎ ﻣﻠﻜﻬﺎ ﺃﻭ ﺭﺋﻴﺴﻬﺎ ﻭﺃﺳـﺎﺗﺬﺓ‬
‫ﺟﺎﻣﻌﺎ‪‬ﺎ ﻭﲨﺎﻫﲑﻫﺎ ﺇﱃ ﺍﻹﺳﻼﻡ ﻭﳒﺢ ﳒﺎﺣﹰﺎ ﱂ ﻳﻌﻬﺪ ﻣﺜﻠﻪ ﰲ ﺍﻟﺘﺎﺭﻳﺦ‪.‬‬
‫‪ -٣‬ﻋﱪ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺇﺫﺍ ﺷﻬﺪ ﻣﻦ ﻣﺮﻳﺪﻩ ﺃﻫﻠﻴﺔ ﻟﻠﺘﺮﺑﻴـﺔ ﻭﺍﻟﺘﻮﺻـﻴﻞ ﻭﺃﺗﺘـﻪ‬
‫ﺇﺷﺎﺭﺍﺕ ﻋﺎﱂ ﺍﳊﻘﻴﻘﺔ ﺃﺫﻥ ﻟﻪ ﺑﺎﻟﺘﻜﻤﻴﻞ ﻭﺍﻹﺭﺷﺎﺩ‪.‬‬
‫ﻳﻜﻮﻥ ﺍﻹﺫﻥ ﻋﻠﻰ ﺛﻼﺙ ﻫﻴﺌﺎﺕ‪:‬‬
‫‪ -١‬ﺇﺫ ﹲﻥ ﺃﻭﻳﺴﻲ‪ ‬ﺭﻭﺣﻲ‪ ‬ﻭﻫﻮ ﺃﻋﻼﻩ‪.‬‬
‫ﺏ ﻣﻮﻗ ‪‬ﻊ ﻣﻦ ﺍﻟﺸﻴﺦ‪.‬‬
‫‪ -٢‬ﺇﺫ ﹲﻥ ﻣﻜﺘﻮ ‪‬‬
‫ﻕ‪ ،‬ﺇﻣﺎ ﺻﺮﻳ ‪‬ﺢ ﺃﻭ ﺇﺷﺎﺭﺓ‪.‬‬‫‪ -٣‬ﺇﺫ ﹲﻥ ﻣﻨﻄﻮ ‪‬‬
‫ﻓﺈﺫﺍ ﺣﺼﻞ ﺍﻹﺫﻥ ﺻﺎﺭ ﺍﳌﺄﺫﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺘﻨﻮﻳﺮ ﻭﺍﻟﺘﺴﻠﻴﻚ‪ ،‬ﺇﺫﺍ ﲢـﺪﺙ ﺃﺧـﺬ‬
‫ﺍﻷﻟﺒﺎﺏ‪ ،‬ﻭﻛﺜﺮﺕ ﺇﺷﺎﺭﺍﺗﻪ ﺍﳌﻔﻬﻮﻣﺔ ﻟﻠﻘﻠﻮﺏ‪ ،‬ﻭﺻﺎﺭﺕ ﻛﻞ ﺣﺮﻛﺎﺗﻪ ﺑﺈﺫﻥ‪.‬‬
‫ﻗﺎﻝ ﺳﻴﺪﻱ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻗﺪﺱ ﺳﺮ‪‬ﻩ ﻳﺸﲑ ﺇﱃ ﻧﻔﺴﻪ‪:‬‬
‫))ﺇﻥ ﻣﻦ ﻋﺒﺎﺩ ﺍﷲ ﻣﻦ ﻻ ﻳﺘﺤﺮﻙ ﺇﻻ ﺑﺈﺫﻥ ﻓﻴﻘﻀﻲ ﻛﻞ ﺣﻴﺎﺗﻪ ﻻ ﻳﻔﺸﻞ ﺑﻌﻤـﻞ‬
‫ﻭﻻ ﻳﻨﺪﻡ ﻋﻠﻰ ﻗﺮﺍﺭ((‬

‫ﻭﻣﻦ ﱂ ﻳﺆﺫﻥ ﻟﻪ ﻭﺇ ﹾﻥ ﲢﺪﺙ ﺑﺎﳊﻘﺎﺋﻖ ﺗﺮﺍﻫﺎ ﺛﻘﻴﻠﺔ ﻋﻠﻰ ﺍﻟﻘﻠﻮﺏ ﻟـﻴﺲ ﻓﻴﻬـﺎ‬
‫ﺣﻼﻭﺓ ﻭﻟﻴﺲ ﻋﻠﻴﻬﺎ ﻃﻼﻭﺓ‪.‬‬
‫ﹶﻓﻬﻢ‪ ‬ﺭﻓﻴﻊ‪:‬‬
‫ﺩﺧﻞ ﺃﺣ ‪‬ﺪ ﺍﻟﻨﺤﻮﻳﲔ ﻋﻠﻰ ﳎﻠﺲ ﺍﳊﺴﻦ ﺑﻦ ﲰﻌﻮﻥ ﺭﲪﻪ ﺍﷲ ﻟﻴﺴﻤﻊ ﻛﻼﻣـﻪ‪،‬‬
‫ﻓﻮﺟﺪﻩ ﻳﻠﺤﻦ‪ -‬ﳜﻄﺊ ﰲ ﺍﻟﻨﺤﻮ‪ -‬ﻓﺎﻧﺼﺮﻑ ﺫﺍ ‪‬ﻣﹰﺎ ﻟﻪ‪ ،‬ﻓﺒﻠﻎ ﺫﻟﻚ ﺍﳊﺴﻦ ﻓﻜﺘﺐ ﻟﻪ‪:‬‬

‫‪٢٤٢‬‬
‫))ﺇﻧﻚ ﻣﻦ ﻛﺜﺮﺓ ﺍﻹﻋﺠﺎﺏ ﺭﺿﻴﺖ ﺑﺎﻟﻮﻗﻮﻑ ﺩﻭﻥ ﺍﻟﺒﺎﺏ‪ ،‬ﺿﺒﻄﺖ ﺃﻗﻮﺍﻟﻚ ﻣـﻊ‬
‫ﺖ ﻋﻦ ﺍﳌﻘﺼﻮﺩ!‬ ‫ﺐ ﻓﺎﻧﻘﻄﻌ ‪‬‬ ‫ﺾ ﻭﺭﻓ ﹴﻊ ﻭﻧﺼ ﹴ‬‫ﺖ ﺑﲔ ﺧﻔ ﹴ‬ ‫ﳊﻦ ﺃﻓﻌﺎﻟﻚ‪ ،‬ﻭﻗﺪ ‪ ‬‬
‫ﻓﻬﹼﻠﺎ ﺭﻓﻌﺖ ﺇﱃ ﺍﷲ ﲨﻴﻊ ﺍﳊﺎﺟﺎﺕ؟! ﻭﺧﻔﻀﺖ ﻋﻦ ﻛﻞ ﺍﳌﻨﻜﺮﺍﺕ؟! ﻭﻧﺼﺒﺖ‬
‫ﺑﲔ ﻋﻴﻨﻴﻚ ﺍﳌﻤﺎﺕ؟! ﻭﺍﷲ ﻳﺎ ﺃﺧﻲ ﻣﺎ ﻳﻘﺎﻝ ﻟﻠﻌﺒﺪ‪ :‬ﻟ ‪‬ﻢ ﻟﹶﻢ ﺗﻜﻦ ﻣﻌﺮﺑﺎﹰ؟ ﻭﺇﳕﺎ ﻳﻘـﺎﻝ‬
‫ﻟﻪ‪ :‬ﱂ ﻛﻨﺖ ﻣﺬﻧﺒﺎﹰ؟ ﻟﻴﺲ ﺍﳌﺮﺍﺩ ﻓﺼﺎﺣﺔ ﺍﳌﻘﺎﻝ؛ ﺇﳕﺎ ﺍﳌﺮﺍﺩ ﻓﺼﺎﺣﺔ ﺍﻟﻔﻌﺎﻝ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ‬
‫ﺍﻟﻔﻀﻞ ﰲ ﻓﺼﺎﺣﺔ ﺍﻟﻠﺴﺎﻥ؛ ﻟﻜﺎﻥ ﺳﻴﺪﻧﺎ ﻫﺎﺭﻭﻥ ﺃﻭﱃ ﺑﺎﻟﺮﺳﺎﻟﺔ ﻣﻦ ﻣﻮﺳﻰ ‪،‬‬
‫‪] z‬ﺍﻟﻘﺼﺺ‪(([٣٤ :‬‬ ‫ﺣﻴﺚ ﻳﻘﻮﻝ‪¶ µ ´ ³ ² ± { :‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﲝﺚ ﻋﻦ ﺍﳌﺄﺫﻭﻥ‪ ،‬ﻓﺈﺫﺍ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﻓﺎﺟﺘﻬﺪ ﺃﻥ ﺗﺼﲑ ﻣﺄﺫﻭﻧـﹰﺎ‪،‬‬
‫ﻭﻻ ﺗﻐﺘ ‪‬ﺮ ﺑﻌﻠﻤﻚ ﻭﻃﻼﻗﺔ ﻟﺴﺎﻧﻚ‪ ،‬ﻓﺎﻻﻋﺘﺒﺎﺭ ﻟﻺﺫﻥ‪ .‬‬

‫*********‬

‫‪٢٤٣‬‬
‫‪ (١٠٤‬ﻋﺒﺎﺭﺍﲥﻢ ﺇﻣ‪‬ﺎ ﻟﻔﻴﻀﺎﻥ ﻭﺟﺪ‪ ‬ﺃﻭ ﻟﻘﺼﺪ ﻫﺪﺍﻳﺔ ﻣﺮﻳﺪ‪ ،‬ﻓﺎﻷﻭﻝ ﺣﺎﻝ ﺍﻟﺴﺎﻟﻜﲔ‬

‫ﻭﺍﻟﺜﺎ�ﻲ ﺣﺎﻝ ﺃﺭﺑﺎﺏ ﺍﳌﻜﻨﺔ ﺍﶈﻘﻘﲔ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻠﺴـﺎﻟﻚ ﺃﻥ‪ ‬ﻳﻌﺒ‪‬ـﺮ ﻋـﻦ ﻭﺍﺭﺩﺍﺗـﻪ‪ ،‬ﻓـﺈﻥ‪‬‬

‫ﺫﻟﻚ ﻳ‪‬ﻘ‪‬ﻞﱡ ﻋﻤﻠﻬﺎ ﰲ ﻗﻠﺒﻪ ﻭﳝﻨﻌﻪ ﻭﺟﻮﺩ ﺍﻟﺼﺪﻕ ﻣﻊ ﺭﺑ‪‬ﻪ‪ .‬‬

‫‪‬ﻗﺪ ﲪ‪‬ﻞ ﺍﷲ ﺍﳌﻌﺎﺭﻑ ﻭﺍﻷﺳﺮﺍﺭ ﻗﻠﻮﺏ ﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻭﺍﺳﺘﺄﻣﻨﻬﻢ ﻋﻠﻴﻬﺎ ﳋﺼﻮﺻﻴﺘﻬﺎ‪،‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺴﺘﺄﻣﻦ ﳑﻦ ﱂ ﳛﺰ ﻋﻠﻰ ﺭﺗﺒﺔ ﺍﻹﺭﺷﺎﺩ‪ ،‬ﻓﺈﻧﻪ ﻳﺒﻮﺡ ‪‬ﺎ ﻋﻨﺪ ﻏﻠﺒﺔ ﺍﻟﻮﺟﺪ‬
‫ﻋﻠﻴﻪ ﺩﻭﻥ ﺃﻥ ﻳﺸﻌﺮ‪ ،‬ﻭﺫﻟﻚ ﻷﻧﻪ ﺃﺳﲑ ﺣﺎﻟﻪ‪ ،‬ﻓﺈﺫﺍ ﺻﺤﺎ ﺭﺟﻊ ﻭﻧﺪﻡ ﻭﺍﺳﺘﻐﻔﺮ ﻓﻐﻔﺮ‬
‫ﺍﷲ ﻟﻪ ﻟﻌﺬﺭﻩ‪ .‬‬
‫ﺭﺣﻢ ﺍﷲ ﺍﳊﻼﺝ ﺍﻟﻘﺎﺋﻞ‪:‬‬
‫ﺖ‬
‫ﺳ‪‬ﻘﻮﺍ ﺟﺒﺎﻝ ‪‬ﺎﻣﺔ ﻣﺎ ﺳﻘﻮﱐ ﻟﻐ‪‬ﻨ ‪‬‬ ‫ﺳﻘﻮﱐ ﻭﻗﺎﻟﻮﺍ ﱄ ﻻ ﺗﻐـﲏ ﻭﻟـﻮ‬
‫ﻭﺃﻣﺎ ﻣﻦ ﻛﺎﻥ ﻣﻦ ﺍﳌﺮﺷﺪﻳﻦ ﺍﻟﻜﺎﻣﻠﲔ ﻓﺈﻧﻪ ﻳﺒﻮﺡ ﺑﺒﻌﺾ ﺗﻠﻚ ﺍﻷﺳـﺮﺍﺭ ﻟﻌﻠﱠـﺔ‬
‫ﺍﻟﺘﺮﺑﻴﺔ ﳌﻦ ﻭﺟﺪﻭﺍ ﻓﻴﻪ ﺍﻷﻫﻠ‪‬ﻴﺔ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﺍﻟﺴﺎﻟﻚ ﰲ ﺣﺎﻝ ﺳﲑﻩ ﺗﺘﻮﺍﱃ ﺍﻷﺣﻮﺍﻝ ﻋﻠﻰ ﻗﻠﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﻏﻠﺐ ﺍﳊﺎﻝ ﻋﻠﻴـﻪ‬
‫ﺃﹸ ‪‬ﺧ ﹶﺬ ﻓﺤﺪ‪‬ﺙ ﻋﻦ ﺣﺎﻟﻪ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺫﻟﻚ ﻷﻥ ﺍﻟﻜﺘﻤﺎﻥ ﻫﻮ ﺍﻷﺩﺏ ﺍﳌﻄﻠﻮﺏ ﻟﺒﻘﺎﺀ‬
‫ﺍﳊﺎﻝ‪ ،‬ﻭﻣﻦ ﺃﻓﺸﻰ ﺃﺣﻮﺍﻟﻪ ﺑﺎﻟﺘﺤﺪ‪‬ﺙ ﻋﻨﻬﺎ ﺑﺮﺩ‪‬ﺕ ﺣﺮﺍﺭ‪‬ﺎ ﻭﺿﻌﻒ ﺗﺄﺛﲑﻫﺎ ﻭﺍﻧﻄﻔﺄ‬
‫ﻧﻮﺭﻫﺎ ﰲ ﻗﻠﺒﻪ‪.‬‬
‫ﺩﻭﺍﻓﻊ ﺇﻓﺸﺎﺀ ﺍﳊﺎﻝ‪:‬‬
‫‪ -١‬ﺣﻆ ﺍﻟﻨﻔﺲ‪:‬‬
‫ﺐ‬
‫ﻆ ﻣﻦ ﺣﻈﻮﻅ ﺍﻟﻨﻔﺲ‪ ،‬ﻷ ﹼﻥ ﺍﻟﻨﻔﺲ ﳎﺒﻮﻟﺔ ﻋﻠـﻰ ﺣـ ‪‬‬‫ﻭﻣﺎ ﺇﻓﺸﺎﺀ ﺍﳊﺎﻝ ﺇﻻ ﺣ ﱞ‬
‫ﺍﳌﺪﺣﺔ‪ ،‬ﻭﻫﺬﺍ ﺍﻟﺪﺍﻓﻊ ﻣﺬﻣﻮﻡ‪.‬‬

‫‪٢٤٤‬‬
‫‪ -٢‬ﺍﳊﺮﺹ ﻋﻠﻰ ﺇﻳﻘﺎﻅ ﻗﻠﻮﺏ ﺍﳋﻠﻖ ﻟﻴﻌﺮﻓﻮﺍ ﺃﻥ ﻫﻨﺎﻙ ﺣﻘﻴﻘﺔ ﳚﺐ ﺃﻥ ﻳﺒﺤﺜﻮﺍ‬
‫ﻋﻨﻬﺎ‪ ،‬ﻭﻫﻮ ﳏﻤﻮﺩ‪.‬‬
‫‪ -٣‬ﺭﻓﻊ ﳘﹼﺔ ﺍﻟﺴﺎﻟﻜﲔ ﺍﳌﺴﺘﻤﻌﲔ ﻭﺇﺛﺎﺭ‪‬ﻢ ﻋﻠﻰ ﺍﳉ‪‬ﺪ ﺑﺎﻟﻄﺮﻳﻖ‪ ،‬ﻭﻫﻮ ﳏﻤﻮﺩ‪.‬‬
‫ﻭﺧﻮﻓﹰﺎ ﻋﻠﻰ ﺍﻟﺴﺎﻟﻜﲔ ﻣﻨﻊ ﺍﻟﻌﺎﺭﻓﻮﻥ ﺍﻟﺴﺎﻟﻜﲔ ﻣﻦ ﺇﻓﺸﺎﺀ ﺃﺳـﺮﺍﺭﻫﻢ ﺇﱃ ﺣـﲔ‬
‫ﺑﻠﻮﻏﻬﻢ ﻣﻘﺎﻡ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻓﺈﺫﺍ ﺑﻠﻐﻮﺍ ﻓﺤﺪ‪‬ﺙ ﻭﻻ ﺣﺮﺝ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺮﺹ ﻋﻠﻰ ﻛﺘﻢ ﺍﻷﺳﺮﺍﺭ ﻭﺍﺣﺬﺭ ﻣﻦ ﺇﻓﺸﺎﺋﻬﺎ‪ ،‬ﻭﺇﻻ ﻧﺪﻣﺖ ﻭﻻ‬
‫ﻳﻨﻔﻌﻚ ﺣﻴﻨﻬﺎ ﺍﻟﻨﺪﻡ‪ ،‬ﻭﻻ ﺗﻌﺘﺮﺽ ﻋﻠﻰ ﻣﻦ ﻳﺒﻮﺡ ﺑﺎﻷﺳـﺮﺍﺭ ﻣـﻦ ﺍﻟﻮﺍﺻـﻠﲔ ﺃﻭ‬
‫ﺍﳌﺘﻘﺪﻣﲔ ﰲ ﺍﻟﺴﻠﻮﻙ‪ ،‬ﻭﺍﻗﺘﺮﺏ ﻣﻦ ﺍﻟﻌﺎﺭﻓﲔ ﺍﳌﺮﺷﺪﻳﻦ‪ ،‬ﻟﻌﻠﱠﻬﻢ ﻳﻨﻔﺤﻮﻧﻚ ﺑـﺒﻌﺾ‬
‫ﺗﻠﻚ ﺍﻷﺳﺮﺍﺭ‪.‬‬

‫*********‬

‫‪٢٤٥‬‬
‫‪ (١٠٥‬ﻣﺘﻰ ﺁﳌﻚ ﻋﺪﻡ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻚ‪ ،‬ﺃﻭ ﺗﻮﺟ‪‬ﻬﻬﻢ ﺑﺎﻟـﺬﻡ‪ ‬ﺇﻟﻴـﻚ‪ ،‬ﻓـﺎﺭﺟﻊ‪ ‬ﺇﱃ‬

‫ﻋ‪‬ﻠﻢ ﺍ‪ ‬ﻓﻴﻚ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻻ ﻳﻘﻨﻌﻚ ﻋﻠﻤ‪‬ﻪ‪ ،‬ﻓﻤﺼﻴﺒﺘﻚ ﺑﻌﺪﻡ ﻗﻨﺎﻋﺘﻚ ﺑﻌﻠﻤـﻪ ﺃﺷـﺪ‪ ‬ﻣـﻦ‬

‫ﻣﺼــﻴﺒﺘﻚ ﺑﻮﺟــﻮﺩ ﺍﻷﺫﻯ ﻣﻨــﻬﻢ‪ ،‬ﺇﳕـﺎ ﺃﺟــﺮﻯ ﺍﻷﺫﻯ ﻋﻠــﻰ ﺃﻳـﺪﻳﻬﻢ ﻛــﻴﻼ ﺗﻜــﻮﻥ ﺳــﺎﻛﻨﺎً‬

‫ﺇﻟﻴﻬﻢ‪ ،‬ﺃﺭﺍﺩ ﺃﻥ‪ ‬ﻳﺰﻋﺠﻚ ﻋﻦ‪ ‬ﻛﻞّ ﺷﻲﺀ‪ ‬ﺣﺘﻰ ﻻ ﻳ‪‬ﺸﻐﻠﻚ ﻋﻨﻪ ﺷﻲﺀ‪.‬‬
‫ﻫﺬﻩ ﺍﳊﻜﻤﺔ ﺗﺘﻌﻠﻖ ﺑﺎﻟﺪﻋﺎﺓ ﺃﻛﺜﺮ ﻣﻦ ﻏﲑﻫﻢ ﻷ‪‬ﻢ ﻣﻌﺮ‪‬ﺿﲔ ﻟﻠﻈﻬﻮﺭ ﺍﻟﺬﻱ ﻳﻬﺪﻡ‬
‫ﺍﻹﺧﻼﺹ ﻭﻫﻮ ﺭﺃﺱ ﻣﺎﻝ ﺍﻟﺪﺍﻋﻲ ﺇﱃ ﺍﷲ‪.‬‬
‫ﻭﺍﻹﺧﻼﺹ‪ :‬ﺧﻠﻮﺹ ﺍﻟﻌﻤﻞ ﻣﻦ ﻛﻞ ﺍﻟﺸﻮﺍﺋﺐ‪.‬‬
‫ﺷﻮﺍﺋﺐ ﺍﻹﺧﻼﺹ‪:‬‬
‫‪ -١‬ﺍﳌﺪﺡ‪.‬‬
‫‪ -٢‬ﺍﻟﺬﻡ‪.‬‬
‫ﻓﻤﻦ ﻓﺮﺡ ﲟﺪﺡ ﺍﻟﻨﺎﺱ ﺃﻭ ﺣﺰﻥ ﻟﺬﻡ ﺍﻟﻨﺎﺱ ﻛﺎﻥ ﻣﺸﺮﻛﹰﺎ ﺑﻌﻤﻠﻪ ﻏﲑ ﺍﷲ‪ ،‬ﻟﺬﻟﻚ‬
‫ﺷ ‪‬ﻖ ﻋﻠﻰ ﺍﻟﻌﻠﻤﺎﺀ ﺇﺧﻼﺹ ﺃﻋﻤﺎﳍﻢ ﻷ‪‬ﻢ ﰲ ﻣﻮﻗﻊ ﻳﺴﺎﻋﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻠﻰ ﺍﻟﻨﻔـﻮﺫ‬
‫ﺇﻟﻴﻬﻢ‪.‬‬
‫ﻗﺎﻝ ﺃﲪﺪ ﺑﻦ ﺍﳊﻮﺍﺭﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺐ ﺃﻥ ﻳ‪‬ﻌﺮﻑ ﺑﺸﻲ ٍﺀ ﻣﻦ ﺍﳋﲑ ﺃﻭ ﻳ‪‬ﺬﻛﺮ ﺑﻪ ﻓﻘﺪ ﺃﺷﺮﻙ ﻣﻊ ﺍﷲ‪ ،‬ﻷﻧﻪ ﻣﻦ‬‫))ﻣﻦ ﺃﺣ ‪‬‬
‫ﻋﻤﻞ ﻋﻠﻰ ﺍﶈﺒﺔ ﻻ ﻳ‪‬ﺤﺐ ﺃﻥ ﻳﺮﻯ ﻋﻤﻠﻪ ﻏﲑ ﳏﺒﻮﺑﻪ((‪.‬‬
‫ﻒ‬
‫ﻓﻠﻴﺲ ﺍﻷﻣﺮ ﺑﻠﺒﺲ ﺍﻟﻌﺒﺎﺀﺓ ﻭﺍﻟﺘﻌﻤ‪‬ﻢ ﻭﺍﻟﻈﻬﻮﺭ ﻋﻠﻰ ﺍﳌﻨـﺎﺑﺮ ﺍﻟﻔﻀـﺎﺋﻴﺔ ﻭﺻـ ‪‬‬
‫ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ،‬ﻭﺇﳕﺎ ﺍﻷﻣﺮ ﺑﺎﻹﺧﻼﺹ‪.‬‬
‫‪‬ﺭﺅﻱ ﺍﻹﻣﺎﻡ ﺍﳉﻨﻴﺪ ﻗﺪﺱ ﺳﺮ‪‬ﻩ ﺑﻌﺪ ﻣﻮﺗﻪ‪ ،‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻣﺎ ﻓﻌﻞ ﺍﷲ ‪ ‬ﺑﻚ؟ ﻗﺎﻝ‪:‬‬
‫‪٢٤٦‬‬
 ‫ﺕ ﻛﻨـﺖ‬ ‫ﻓﻨﻴﺖ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺭﺍﺕ ﻭﻃﺎﺣﺖ ﺗﻠﻚ ﺍﻹﺷﺎﺭﺍﺕ‪ ،‬ﻭﱂ ﻳﻨﻔﻌﲏ ﺇﻻ ﺭ‪‬ﻛﻴﻌﺎ ‪‬‬
‫ﺃﺭﻛﻌﻬﺎ ﰲ ﺍﻟﺴﺤﺮ‪.‬‬
‫ﻓﻘﺪ ﳝﺘﺤﻦ ﺍﷲ ﺍﻟﺪﺍﻋﻲ ﺑﺈﻋﺮﺍﺽ ﺍﻟﻨﺎﺱ ﻭﺫﻣ‪‬ﻬﻢ ﻟﻪ‪ ،‬ﺃﻣﺎ ﺍﳌﹸﺨﻠﺺ ﻓﻴﻘـﻮﻝ‪ :‬ﻟـﻮ‬
‫ﻛﻨﺖ ﺻﺎﳊﹰﺎ ﻷﻗﺒﻞ ﺍﻟﻨﺎﺱ ﻋﻠ ‪‬ﻲ ﻓﺎﷲ ﺃﻋﻠﻢ ﺑﻨﻔﺴﻲ ﻣﲏ‪ .‬ﻓﻴ‪‬ﺠﺪ‪‬ﺩ ﺍﻟﺘﻮﺑﺔ ﺇﱃ ﺍﷲ‪.‬‬
‫ﻭﺃﻣﺎ ﻏﲑ ﺍﳌﹸﺨﻠﺺ ﻓﺈﻧﻪ ﻳﺘﻬﻢ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﺘﻬﻢ ﻧﻔﺴﻪ ﻭﻻ ﻳ‪‬ﻘﺮ ﺑﺘﻘﺼﲑﻩ ﻭﺑﺘﺴـﻠﻴﻂ‬
‫ﺱ ﻋﻠﻴﻪ ﻟﻨﻘﺼﻪ‪ ،‬ﻓﻤﺎ ﺃﺷﺪ ﺟﻬﺎﻟﺘﻪ ﺑﺎﷲ ﱂ ﻳﺮﺽ ﲝﻜﻢ ﺍﷲ ﻋﻠﻴﻪ‪.‬‬ ‫ﺍﷲ ﺍﻟﻨﺎ ‪‬‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ‪:‬‬
‫ﺪﻗﻚ ﺍﷲ((‬
‫))ﻻ ﺗﻨﺸﺮ ﻋﻠﻤﻚ ﻟﻴ‪‬ﺼ ‪‬ﺪﻗﻚ ﺍﻟﻨﺎﺱ ﻭﺍﻧﺸﺮ ﻋﻠﻤﻚ ﻟﻴ‪‬ﺼ ‪‬‬
‫ﺍﻋﻠﻢ ﺃ ﹼﻥ ﺍﻟﺪﻭﺍﺀ ﺍﻟﻨﺎﺟﻊ ﺍﻟﻮﺣﻴﺪ ﻟﻺﺧﻼﺹ ﻫﻮ ﺍﳊﺐ‪ ،‬ﻓﻤﻦ ﻓﹺﻨ ‪‬ﻲ ﲟﺤﺒﻮﺑﻪ ‪‬ﻋﻤ‪‬ـ ‪‬ﻲ‬
‫ﻋﻦ ﻏﲑﻩ‪ ،‬ﻟﺬﻟﻚ ﺃﻗﻮﻝ‪ :‬ﻻ ﻳﻌﺮﻑ ﺍﻟﺘﻮﺣﻴﺪ ﺍﻟﺼﺎﰲ ﺇﻻ ﺍﻟﺼﻮﻓﻴﺔ‪ ،‬ﺍﻟﺬﻳﻦ ﻳـﺬﻛﺮﻭﻥ‬
‫ﺍﷲ ‪ ‬ﺣﱴ ﻳﻔﲎ ﰲ ﺍﻟﻘﻠﺐ ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ‪ ،‬ﻟﻴﺲ ﺍﻟﺘﻮﺣﻴﺪ ﻛﻤﺎ ﻳﻈﻦ ﺑﻌﺾ ﺿﻌﺎﻑ‬
‫ﺍﻟﻴﻘﲔ ﻫﻮ ﻛﺴﺮ ﺍﻷﺻﻨﺎﻡ ﻭﺇﺯﺍﻟﺔ ﺷﻮﺍﻫﺪ ﺍﻟﻘﺒﻮﺭ ﻭﻗﺮﺍﺀﺓ ﻛﺘﺐ ﺍﻟﻌﻘﻴﺪﺓ‪ ...‬ﻭﻟﻜـﻦ‬
‫ﺍﻟﺘﻮﺣﻴﺪ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﻤﺎ ﺍﻟﻔﺎﺋﺪﺓ ﺇ ﹾﻥ ﻛﺴﺮ ﺍﻟﺼﻨﻢ ﻭﻻﺯﺍﻝ ﺍﻋﺘﻘﺎﺩﻩ ﺑﻨﻔﻌﻪ ﰲ ﻗﻠﺒﻪ؟‬
‫ﺍﻋﻠﻢ ﻳﺎ ﺃﺧﻲ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺃ ﹼﻥ ﺑﺪﺍﻳﺔ ﻃﺮﻳﻖ ﺍﻟﻘﻮﻡ ﻭﻋ‪‬ﺮﺓ ﺍﳌﺴﺎﻟﻚ ﻛﺜﲑ ﹸﺓ ﺍﳌﻬﺎﻟـﻚ‪،‬‬
‫ﻟﻴﻘﻄﻊ ﻗﻠﺐ ﺍﻟﺴﺎﻟﻚ ﻋﻦ ﻛﻞ ﺍﻟﺘﻌﻠﻘﺎﺕ‪ ،‬ﻓﻴ‪‬ﺴﻠﱢﻂ ﻋﻠﻴﻪ ﺍﻷﻫﻞ ﻭﺍﻷﺭﺣﺎﻡ ﻭﺍﻷﺻﺪﻗﺎﺀ‬
‫ﻭﺍﳉﲑﺍﻥ‪ ...‬ﻓﺈﺫﺍ ﻣﺎ ﺻﱪ ﰲ ﺳﻠﻮﻛﻪ ﻭﺳ‪‬ﻊ ﺩﺍﺋﺮﺓ ﺇﻳﺬﺍﺋﻪ‪ ،‬ﺣﱴ ﻳ‪‬ﺴﻠﱢﻂ ﻋﻠﻴـﻪ ﻛـ ﹼﻞ‬
‫ﺧﻠﻘﻪ ﻭﻳ‪‬ﻀ‪‬ﻴﻖ ﻋﻠﻴﻪ ﰲ ﺭﺯﻗﻪ‪ ،‬ﻓﻴﻨﺼﺮﻑ ﺑﻜﻠﻪ ﺇﱃ ﺧﺎﻟﻘﻪ ﺃﺳﻮﺓ ﲝﺒﻴﺒﻪ ﺍﳌﺼﻄﻔﻰ ‪:‬‬
‫»ﺇﻟﻴﻚ ﺃﺷﻜﻮ ﺿﻌﻒ ﻗﻮﰐ ﻭﻗﻠﹼﺔ ﺣﻴﻠﱵ ﻭﻫﻮﺍﱐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻧﺖ ﺭﰊ ﻭﺭﺏ‬
‫ﺐ ﻣﻠﹼﻜﺘﻪ ﺃﻣﺮﻱ؟ ﺇﻥ‬ ‫ﺍﳌﺴﺘﻀﻌﻔﲔ؛ ﺇﱃ ﻣﻦ ﺗﻜﻠﲏ؟ ﺇﱃ ﺑﻌﻴ ‪‬ﺪ ﻳﺘﺠﻬﻤﲏ؟ ﺃﻡ ﺇﱃ ﻗﺮﻳ ﹴ‬
‫)‪(١‬‬
‫ﱂ ﻳﻜﻦ ﺑﻚ ﻏﻀﺐ‪ ‬ﻋﻠ ‪‬ﻲ ﻓﻼ ﺃﺑﺎﱄ«‬

‫)‪(١‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﻛﻤﺎ ﰲ ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ )‪.(٣٥‬‬

‫‪٢٤٧‬‬
 ‫ﻓﻬﺬﻩ ﺳﻨ‪‬ﺔ ﺍﷲ ﰲ ﺃﺣﺒﺎﺑﻪ ﻭﺃﻭﻟﻴﺎﺋﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪À¿ ¾ ½ ¼ » º ¹ ¸ ¶ µ ´ ³ ²‬‬
‫‪]z Å Ä Ã Â Á‬ﺍﻟﺒﻘﺮﺓ‪.[٢١ :‬‬

‫ﻕﰲ‬‫ﻭﺍﻋﻠﻢ ﺃﻥ ‪‬ﺎﻳﺔ ﺍﻟﻄﺮﻳﻖ ﻋﺰ‪‬ﺓ ﻭﻛﺮﺍﻣﺔ ﻭﺳﻴﺎﺩﺓ ﻭﺇﻣﺎﻣﺔ ﻗﺒﻞ ﺍﳌﻮﺕ ﻭﻟﺴﺎﻥ ﺻﺪ ﹴ‬
‫ﺍﻵﺧﺮﻳﻦ ﺑﻌﺪ ﺍﳌﻮﺕ‪.‬‬
‫ﺍﻧﻈﺮ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﺇﻟىﺠﻬﺎﺩ ﺍﻟﻨﱯ ‪ ‬ﻭﺇﻳﺬﺍﺋﻪ ﺣﱴ ﻛﺎﻧـﺖ ﺍﻟﻌـﺰ‪‬ﺓ ﰲ ﺣﺠـﺔ‬
‫ﺍﻟﻮﺩﺍﻉ!!‬
‫ﺍﻧﻈﺮ ﺇﱃ ﺇﻳﺬﺍﺀ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺣﱴ ﺻﺎﺭﻭﺍ ﺍﳌﻠﻮﻙ ﻭﺍﻷﻣﺮﺍﺀ!!‬
‫ﺍﻧﻈﺮ ﻓﺤﺎﺷﺔ ﺇﻳﺬﺍﺀ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﻋﱪ ﻛﻞ ﺍﻟﻘﺮﻭﻥ‪ ،‬ﻭﺍﻧﻈﺮ ﺃﲰﺎﺀﻫﻢ ﺍﻟﻴﻮﻡ ﻭﻫﻢ‬
‫ﺍﻟﻠﻮﺍﻣﻊ ﻭﺍﻟﻨﺠﻮﻡ ﺍﻟﺴﻮﺍﻃﻊ!!‬
‫ﺍﳌﺨﻠﺺ ﺍﳊﻘﻴﻘﻲ‪ :‬ﻫﻮ ﻣﻦ ﳚﻌﻞ ﺍﷲ ﻟﻪ ﻟﺴﺎﻥ ﺻﺪﻕ ﰲ ﺍﻵﺧﺮﻳﻦ‪ ،‬ﻗﺎﻝ ﺗﻌـﺎﱃ‬
‫{ ‪] z F E D C B A‬ﺍﻟﺸﻌﺮﺍﺀ‪[٨٤ :‬‬ ‫ﻋﻠﻰ ﻟﺴﺎﻥ ﺳﻴﺪﻧﺎ ﺇﺑﺮﺍﻫﻴﻢ ‪:‬‬
‫ﻗﺎﻝ ﺻﺎﺣﺐ ﻟﻄﺎﺋﻒ ﺍﳌﻨﻦ‪:‬‬
‫))ﺍﻋﻠﻢ ﺃﻥ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺣﻜﻤﻬﻢ ﰲ ﺑﺪﺍﻳﺘﻬﻢ ﺃﻥ ﻳ‪‬ﺴﻠﹼﻂ ﺍﷲ ﺍﳋﻠـﻖ ﻋﻠـﻴﻬﻢ‬
‫ﻟﻴﺘﻄﻬﺮﻭﺍ ﻣﻦ ﺍﻟﺒﻘﺎﻳﺎ ﻭﺗﻜﻤﻞ ﻓﻴﻬﻢ ﺍﳌﺰﺍﻳﺎ ﻭﻛﻴﻼ ﻳ‪‬ﺴﺎﻛﻨﻮﺍ ﻫﺬﺍ ﺍﳋﻠﻖ ﺑﺎﻋﺘﻤـﺎ ‪‬ﺩ ﺃﻭ‬
‫ﳝﻴﻠﻮﺍ ﺇﻟﻴﻬﻢ ﺑﺎﺳﺘﻨﺎ ‪‬ﺩ‪ ،‬ﻭﻛﻠﻤﺎ ﻗﻮﻱ ﻋﻠﻰ ﺍﻷﻭﻟﻴﺎﺀ ﺍﻷﺫﻯ ﺩ ﹼﻝ ﻋﻠﻰ ﻋﻠ ‪‬ﻮ ﻣﻘﺎﻣﻬﻢ ﻋﻨﺪ‬
‫ﺍﳌﻮﱃ((‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺮﺹ ﻋﻠﻰ ﺍﻹﺧﻼﺹ ﰲ ﺍﻟﺪﻋﻮﺓ‪ ،‬ﻭﻣﺎ ﺃﺩﺑـﺮ‬
‫ﺺ ﻓﻴﻚ ﻓﺎﻓﻬﻢ‪ ،‬ﻭﺇ ﹾﻥ ﻛﻨﺖ ﻣﻌﻨﺎ ﻓﺎﺗﺒﻌﻨﺎ ﻭﺍﺻﱪ ﻋﻠﻰ ﺍﳊﺐ ﻣﻌﻨﺎ‬ ‫ﺍﻟﻨﺎﺱ ﻋﻨﻚ ﺇﻻ ﻟﻨﻘ ﹴ‬
‫ﻭﺇ ﹾﻥ ﺗﺴﻞ ﻋﻦ ﺫﻱ ﺍﳌﻌﲎ ﻓﻬﺬﺍ ﻃﺮﻳﻖ ﺍﻟﺼﻮﻓﻴ‪‬ﺔ‪.‬‬

‫‪٢٤٨‬‬
 ‫‪ (١٠٦‬ﺍﻟﻌﺒﺎﺭﺍﺕ ﻗﻮﺕ‪ ‬ﻟﻌﺎﺋﻠﺔ ﺍﳌﺴﺘﻤﻌﲔ‪ ،‬ﻭﻟﻴﺲ ﻟﻚ ﺇﻻّ ﻣﺎ ﺃ�ﺖ ﻟﻪ ﺁ ﻛﻞ‪.‬‬
‫ﻋﻨﺪﻣﺎ ﻳﺸﻌﺮ ﺍﳌﺆﻣﻦ ﲜﻮﻉ ﺭﻭﺣﻲ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻳﻠﺘﺠﻰﺀ ﺇﱃ ﳎﺎﻟﺲ ﺍﻟﺼﺎﳊﲔ ﻭﺍﳌﺮﺑﲔ‪،‬‬
‫ﻭﺣﱴ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻌﺎﺻﻲ ﺍﳌﺴﺮﻑ ﻋﻠﻰ ﻧﻔﺴﻪ‪ ،‬ﺗﺘﺤﺮ‪‬ﻙ ﻣﺸﺎﻋﺮ ﺍﻹﳝـﺎﻥ ﰲ ﻗﻠﺒـﻪ‬
‫ﺃﺣﻴﺎﻧﹰﺎ‪ ،‬ﻓﻴﻠﺘﺠﻰﺀ ﺇﱃ ‪‬ﺣﻠﻖ ﺍﻟﺬﻛﺮ ﻭﳎﺎﻟﺲ ﺍﻟﺼﺎﳊﲔ‪.‬‬
‫ﻭﺍﻟﻌﺎﺭﻓﻮﻥ ﻫﻢ ﺍﳌﺸﺮﻓﻮﻥ ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﺍﷲ ﺍﻟﱵ ﻻ ﺗﻘﺒﻞ ﺇﻻ ﺍﻟﻔﻘﺮﺍﺀ ﺍﻟﺬﻳﻦ ﻳﺒﺤﺜﻮﻥ‬
‫ﻋﻦ ﺍﻟﻐﺬﺍﺀ ﺍﻟﺮﺑﺎﱐ‪ ،‬ﻭﺣﻀ‪‬ﺎﺭ ﺍﳌﺎﺋﺪﺓ ﻣﺘﻔﺎﻭﺗﺔ ﻣﻘﺎﻣـﺎ‪‬ﻢ‪ ،‬ﻷﻥ ﺍﻟﺸـﻴﻮﺥ ﺣﻀ‪‬ـﺎﻥ‬
‫ﺍﳌﺮﻳﺪﻳﻦ ﺇﱃ ﺣﲔ ﻳﺘﻐﺬﻭﻥ ﻓﻴﻘﺪﺭﻭﻥ ﻋﻠﻰ ﺍﻟﻨﻬﻮﺽ‪ ،‬ﰒ ﻳﺰﺩﺍﺩﻭﻥ ﺷﺮﺑﹰﺎ ﻓﻴﺼﲑﻭﻥ ﻫﻢ‬
‫ﺍﳌﺸﺮﻓﻮﻥ ﺍﻟﺴﺎﻗﻮﻥ‪ :‬ﻛﻨﺖ ﺃﺷﺮﺏ ﺻﺮﺕ ﺳﺎﻗﻲ‪.‬‬
‫ﻭﺗﺘﻌﺪﺩ ﺍﳌﻘﺎﻣﺎﺕ ﻓﺘﺘﻌﺪﺩ ﺍﻟﻌﺒﺎﺭﺍﺕ‪ ،‬ﻓﺘﺎﺭ ﹰﺓ ﻋﺒﺎﺭ‪‬ﻢ ﻷﻫﻞ ﺍﻟﺒﺪﺍﻳﺎﺕ ﻭﺗﺎﺭ ﹰﺓ ﻷﻫـﻞ‬
‫ﺍﻟﻨﻬﺎﻳﺎﺕ‪ ،‬ﻭﻛ ﹼﻞ ﻣﺮﻳ ‪‬ﺪ ﻳﺄﺧﺬ ﻣﺎ ﻳﻠﻴﻖ ﺑﻪ‪ ،‬ﻭﺃﺣﻴﺎﻧﹰﺎ ﺗﺘﺤﺪ ﺍﻟﻌﺒﺎﺭﺓ ﻭﲣﺘﻠﻒ ﺍﻹﺷﺎﺭﺓ‪،‬‬
‫ﻟﺬﻟﻚ ﻛ ﹼﻞ ﻣﺮﻳ ‪‬ﺪ ﻳﺸﻌﺮ ﰲ ﳎﻠﺲ ﺍﻟﺸﻴﺦ ﺃ ﹼﻥ ﻛ ﹼﻞ ﺗﻮﺟﻪ ﺍﻟﺸﻴﺦ ﻋﻠﻴﻪ ﻭﻛﺄ ﹼﻥ ﺍﻟﻌﺒﺎﺭﺍﺕ‬
‫ﻛﹼﻠﻬﺎ ﻣﻮﺟﻬﺔ ﺇﻟﻴﻪ‪ ،‬ﻭﻫﺬﻩ ﻣﻴﺰﺓ ﳎﻠﺲ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﻋﻦ ﻏﲑﻩ‪.‬‬
‫ﻭﻫﻜﺬﺍ ﻛﺎﻥ ﺳﻴﺪﻱ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﻛ ﱞﻞ ﻳﻔﻬﻢ ﺃﺣﺎﺩﻳﺜﻪ ﺑﺸﻜﻞ ﳐﺘﻠـﻒ ﻋـﻦ‬
‫ﺍﻵﺧﺮ‪ ،‬ﻓﻤﻦ ﻗﺮﺃ ﻓﺘﺢ ﺍﻟﺒﺎﺭﻱ ﻭﺟﺪ ﺍﺧﺘﻼﻑ ﺍﻟﻌﻠﻤﺎﺀ ﰲ ﻓﻬﻢ ﺍﳊﺪﻳﺚ‪ ،‬ﻭﻣﻦ ﻗـﺮﺃ‬
‫ﺣﻴﺎﺓ ﺍﻟﺼﺤﺎﺑﺔ ﺗﺒﻴ‪‬ﻦ ﻟﻪ ﺑﻮﺿﻮﺡ ﺍﺧﺘﻼﻓﻬﻢ ﰲ ﺍﻟﻔﻬﻢ ﻋﻦ ﺭﺳﻮﻝ ﺍﷲ ‪.‬‬
‫ﺼﺔ ﺭﻣﺰﻳﺔ ﻟﻠﺘﻌﻠﻴﻢ‪:‬‬
‫ﻗ ‪‬‬
‫ﺃﺩﺧﻞ ﺃﺣﺪ ﺍﻟﺸﻴﻮﺥ ﺛﻼﺛﺔ ﻣﻦ ﺍﳌﺮﻳﺪﻳﻦ ﰲ ﺧﻠﻮﺍﺕ ﻣﺘﻼﺻـﻘﺔ )ﺑـﲔ ﺍﻷﻭﻝ‬
‫ﻭﺍﻟﺜﺎﱐ ﻋﺸﺮﺓ ﺃﻳﺎﻡ‪ ،‬ﻭﺑﲔ ﺍﻟﺜﺎﱐ ﻭﺍﻟﺜﺎﻟﺚ ﻋﺸﺮﺓ ﺃﻳﺎﻡ( ﻭﺑﻌﺪ ﻣﺪ‪‬ﺓ‪ ‬ﻣﺮ‪ ‬ﺑﺎﺋﻊ‪ ‬ﻣﺘﺠﻮﻝﹲ‬
‫ﻳﻘﻮﻝ‪ :‬ﺯﻋﺘﺮ ﺑﺮﻱ‪ ..‬ﺯﻋﺘﺮ ﺑﺮﻱ‪ ،‬ﻓﺼﺮﺥ ﻛﻞﹼ ﻣﻦ ﺍﳌﺮﻳـﺪﻳﻦ ﺍﻟﺜﹼﻼﺛـﺔ ﺻـﺮﺧﺔ‬
‫ﻋﻈﻴﻤﺔ؛ ﻓﺄﺗﻰ ﻧﻘﻴﺐ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻓﺴﺄﻝ ﺍﻟﺬﻱ ﺩﺧﻞ ﺃﺧﲑﺍﹰ‪ :‬ﳌﺎﺫﺍ ﺻﺮﺧﺖ؟ ﻓﻘﺎﻝ‪:‬‬

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‫ﲰﻌﺖ ﻣﻨﺎﺩﻳﺎﹰ ﻳﻘﻮﻝﹸ‪ :‬ﻋﺒﺪﻱ ﺍﻋﻤﻞ ﺗﺮﻯ ﺑﹺﺮ‪‬ﻱ‪ ،‬ﻓﺴﺄﻝﹶ ﺍﻟﺜﺎﱐ ﻓﻘﺎﻝ‪ :‬ﲰﻌﺖ‪ ‬ﻣﻨﺎﺩﻳﺎﹰ‬
‫ﻳﻘﻮﻝ‪ :‬ﺍﻵﻥ ﺗﺮﻯ ﺑﺮ‪‬ﻱ‪ ،‬ﻭﺳﺄﻝ ﺍﻟﺜﹼﺎﻟﺚﹶ ﻓﻘﺎﻝ‪ :‬ﲰﻌﺖ‪ ‬ﻣﻨﺎﺩﻳـﺎﹰ ﻳﻘـﻮﻝ‪ :‬ﻛﻴـﻒ‬
‫ﻭﺟﺪﺕ‪ ‬ﺑﹺﺮ‪‬ﻱ؟!‪ ...‬ﻓﺘﺄﻣ‪‬ﻞ!‬
‫ﻭﲰﻊ ﺑﻌﺾ ﺍﻟﺴﺎﻟﻜﲔ ﻗﺎﺋﻼﹰ ﻳﻘﻮﻝ‪:‬‬
‫ﻓﻮﺍﺻﻞ ﺷﺮﺏ ﻟﻴﻠـﻚ ﺑﺎﻟﻨـﻬﺎﺭ‬ ‫ﺇﺫﺍ ﺍﻟﻌﺸﺮﻭﻥ ﻣﻦ ﺷﻌﺒﺎﻥ ﻭﻟﱠـﺖ‪‬‬
‫ﻓﻘﺪ ﺿﺎﻕ ﺍﻟﺰ‪‬ﻣﺎﻥ ﻋﻠﻰ ﺍﻟﺼ‪‬ـﻐﺎﺭ‬ ‫ـﻐﺎﺭ‬
‫ـﺪﺍﺡ ﺻـ‬
‫ـﺮﺏ ﺑﺄﻗـ‬
‫ﻭﻻ ﺗﺸـ‬
‫ﻓﺨﺮﺝ ﻫﺎﺋﻤﺎﹰ ﻋﻠﻰ ﻭﺟﻬﻪ ﻣﺘﻌﺒﺪﺍﹰ ﺣﱴ ﻣﺎﺕ!!‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃ ﹾﻥ ﺗﻐ ﹼﺬﻱ ﻗﻠﺒﻚ ﺑﺄﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﻐـﺬﺍﺀ ﺍﻟﺮﻭﺣـﺎﱐ‬
‫ﻭﺗﺮﺗﻘﻲ ﰲ ﺩﺭﺟﺎﺕ ﺍﻟﺴﹼﻠﻢ ﺍﻟﻌﺮﻓﺎﱐ‪ ،‬ﻓﻬﻴﺊ ﻗﻠﺒﻚ ﺑﻜﺜﺮﺓ ﺍﻟﺬﻛﺮ ﰒ ﺟﺎﻟﺲ ﺍﻟﻌﺎﺭﻓﲔ‬
‫ﳛﺼﻞ ﻟﻚ ﺍﳌﺮﺍﺩ‪ ،‬ﻭﺇﺫﺍ ﻛﻨﺖ ﻻ ﺗﺄﻧﺲ ﲟﺠﺎﻟﺴﻬﻢ ﻭﻻ ﺗﺰﺩﺍﺩ ‪‬ﺎ ﻗﺮﺑﹰﺎ ﻓﺎﻋﻠﻢ ﺃﻥ ﺍﻟﻌﻠﺔ‬
‫ﺑﺎﺳﺘﻌﺪﺍﺩﻙ‪.‬‬

‫*********‬

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‫‪ (١٠٧‬ﺭﺑ‪‬ﻤﺎ ﻋﺒ‪‬ﺮ ﻋﻦ ﺍﳌﻘﺎﻡ ﻣﹶﻦ ﺍﺳﺘﺸﺮﻑ ﻋﻠﻴﻪ‪ ،‬ﻭﺭﺑ‪‬ﻤﺎ ﻋﺒ‪‬ﺮ ﻋﻨﻪ ﻣﹶـﻦ ﻭﺻـﻞ ﺇﻟﻴـﻪ‬

‫ﻭﺫﻟﻚ ﻣﻠﺘﺒﺲ ﺇﻻ ﻋﻠﻰ ﺻﺎﺣﺐ ﺑﺼﲑﺓ‪.‬‬

‫ﺕ ﻭﺯﺧﺎﺭﻑ‪.‬‬
‫ﻕ ﻭﻣﻌﺎﺭﻑ ﻟﻴﺲ ﺃﻗﻮﺍ ﹰﻻ ﻭﻋﺒﺎﺭﺍ ‪‬‬
‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ ﺃﺣﻮﺍ ﹲﻝ ﻭﺃﺫﻭﺍ ‪‬‬
‫ﺍﳊﺎﻝ‪ :‬ﻫﻮ ﻣﺎ ﻳﻄﺮﹸﺃ ﻋﻠﻰ ﺍﳌﺮﻳﺪ ﻣﻦ ﺧﺰﺍﺋﻦ ﺍﻟﻐﻴﻮﺏ ﻟﺴﺎﻋﺔ ﰒ ﳜﺘﻔﻲ‪ ،‬ﻓﺈﺫﺍ ﺗﻜـﺮﺭ‬
‫ﺻﺎﺭ ﺫﻭﻗﹰﺎ‪.‬‬
‫ﻓﺎﻟﺬﻭﻕ‪ :‬ﺣﺎ ﹲﻝ ﻣﺘﻜﺮﺭ‪ ،‬ﻓﺈﺫﺍ ﺛﺒﺖ ﺍﻟﺬﻭﻕ ﺻﺎﺭ ﻣﻌﺮﻓ ﹰﺔ ﻭﻣﻘﺎﻡ‪.‬‬
‫ﻓﺎﳌﻌﺮﻓﺔ‪ :‬ﺃﺻ ﹲﻞ ﺛﺎﺑ ‪‬‬
‫ﺖ ﺭﺍﺳ ‪‬ﺦ ﰲ ﺍﻟﻘﻠﺐ ﻭﺍﻟﺴﺮ‪ ،‬ﻭﻫﻲ ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻟﻄﺮﻳﻖ‪.‬‬
‫ﺍﳌﹸﻌﺒ‪‬ﺮﻭﻥ ﺃﺭﺑﻌﺔ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺎﺭﻑ‪:‬‬
‫ﺖ‪ ،‬ﻭﻫﻮ ﺃﻫ ﹲﻞ ﻟﻠﺘﻌﺒﲑ‪.‬‬‫ﻓﺈﻥ ﺗﻌﺒﲑﻩ ﻛﺎﻣ ﹲﻞ ﻧﺎﺷ ﹲﺊ ﻋﻦ ﺣ ﹴﻖ ﺛﺎﺑ ‪‬‬
‫‪ -٢‬ﺻﺎﺣﺐ ﺍﻟﺬﻭﻕ‪:‬‬
‫ﻓﺈﻧﻪ ‪‬ﻳﻌ‪‬ﺒﺮ ﻋﻦ ﺫﻭﻗﻪ ﻓﻴﻈ ‪‬ﻦ ﺍﻟﺴﺎﻣﻊ ﺃﻧﻪ ﻣﻘﺎﻡ ﺍﳌﻌﺒ‪‬ﺮ‪ ،‬ﻭﻣﺎ ﻫﻮ ﺇﻻ ﺍﺳﺘﺸﺮﺍ ‪‬‬
‫ﻑ ﻟﻠﻤﻌﺒ‪‬ﺮ‬
‫ﻕ ﻣﻦ ﺟﻨﺲ ﺍﳌﻌﺮﻓﺔ‪.‬‬ ‫ﻋﻠﻰ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺃﻱ‪ :‬ﺫﻭ ‪‬‬
‫‪ -٣‬ﺻﺎﺣﺐ ﺍﳊﺎﻝ‪:‬‬
‫ﻓﺈﻧﻪ ﻳ‪‬ﻌﺒ‪‬ﺮ ﻋﻦ ﺣﺎﻟﻪ‪ ،‬ﻓﻤﻦ ﲰﻊ ﻣﻨﻪ ﻇﻦ ﺃﻥ ﺫﻟﻚ ﺫﻭﻕ ﺍﳌﻌﺒ‪‬ﺮ‪ ،‬ﺃﻭ ﺣﱴ ﻣﻌﺮﻓﺔ ﺍﳌﻌﺒ‪‬ﺮ‬
‫ﺑﺎﷲ‪ ،‬ﻭﺇﳕﺎ ﻫﻮ ﺣﺎ ﹲﻝ ﻋﺎﺭﺽ‪.‬‬
‫‪ -٤‬ﺻﺎﺣﺐ ﺍﳌﻄﺎﻟﻌﺔ ﻟﻜﺘﺐ ﺍﻟﻘﻮﻡ‪:‬‬
‫ﻼ ﻋﻨﻬﻢ‪ ،‬ﻓﺈﺫﺍ ‪‬ﻧﺴﺐ ﺫﻟﻚ ﺇﻟﻴـﻪ‬ ‫ﻭﻫﻮ ﺗﻌ ‪‬ﺪ ﻋﻠﻰ ﺍﻟﻄﺮﻳﻖ ﻓﻴ‪‬ﻌﺒ‪‬ﺮ ﻋﻦ ﺃﻟﺴﻨﺔ ﺍﻟﻘﻮﻡ ﻧﻘ ﹰ‬
‫ﺩ ﱠﻝ ﻋﻠﻰ ﺭﻳﺎﺋﻪ ﻭﻧﻔﺎﻗﻪ‪ ،‬ﻭﻗﺪ ﻭﻗﻊ ﰲ ﺫﻟﻚ ﻛﺜ ‪‬ﲑ ﻣﻦ ﻋﻠﻤﺎﺀ ﺍﳌﺴﻠﻤﲔ‪.‬‬

‫‪٢٥١‬‬
 ‫ﺍﳌﹸﻌﺒ‪‬ﺮ ﳍﻢ ﺛﻼﺛﺔ‪:‬‬
‫‪ -١‬ﺍﻟﻌﺎﻣ‪‬ﺔ‪:‬‬
‫ﻳ‪‬ﺼﺪ‪‬ﻗﻮﻥ ﻛ ﱠﻞ ﻣ‪‬ﻌﺒ‪‬ﺮ ﲢﻘﻖ ﺃﻡ ﱂ ﻳﺘﺤﻘﻖ‪ ،‬ﻓﺈ ﹾﻥ ﻛﺎﻥ ﺍﳌﺘﺤﺪ‪‬ﺙ ﺍﺑﻦ ﻃﺮﻳ ﹴﻖ ﺍﻧﺘﻔﻌـﻮﺍ‬
‫ﻭﺇﻻ ﺳﺌﻤﻮﺍ ﻭﺗﺮﻛﻮﺍ‪.‬‬
‫‪ -٢‬ﺃﺑﻨﺎ ُﺀ ﺍﻟﻄﺮﻳﻖ ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻷﺣﻮﺍﻝ ﻭﺍﻷﺫﻭﺍﻕ‪:‬‬
‫ﻓﺈﻥ ﻭﺍﻓﻘﺖ ﻋﺒﺎﺭﺍﺕ ﺍﻟﻮﺍﻋﻆ ﺃﺣﻮﺍﳍﻢ ﻭﺃﺫﻭﺍﻗﻬﻢ ﺭﻛﻨﻮﺍ ﺇﻟﻴـﻪ ﻭﺗـﺎﺑﻌﻮﻩ‪ ،‬ﻭﺇ ﹾﻥ ﱂ‬
‫ﺗﻮﺍﻓﻖ ﺃﻋﺮﺿﻮﺍ ﻋﻨﻪ ﻭﺗﺮﻛﻮﻩ‪.‬‬
‫‪ -٣‬ﺍﻟﻌﺎﺭﻑ‪:‬‬
‫ﺇﺫﺍ ﲰﻊ ﻣ‪‬ﻌ‪‬ﺒﺮﹰﺍ ﻻ ﳜﺪﻋﻪ ﺣﻼﻭﺓ ﻋﺒﺎﺭﺍﺗﻪ ﺃﻭ ﺍﺳﺘﺸﺎﻃﺘﻬﺎ ﻋﻦ ﻣﻘﺎﻣﻪ‪ ،‬ﻓ‪‬ﻴ‪‬ﻨﺰﻝ ﺍﳌﹸﻌﺒ‪‬ـ ‪‬ﺮ‬
‫ﲟﻘﺎﻣﻪ ﺍﻟﺬﻱ ﻫﻮ ﻓﻴﻪ ﺩﻭﻥ ﺯﻳﺎﺩ ‪‬ﺓ ﺃﻭ ﻧﻘﺼﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍ ﹸﳌﻌﺒ‪‬ﺮ ﻋﺎﺭﻓﹰﺎ ﺁﺧﺎﻩ ﻭﺃﺣﺒ‪‬ـﻪ‪،‬‬
‫ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﺘﺬﻭ‪‬ﻗﹰﺎ ﺃﻭ ﺻﺎﺣﺐ ﺣﺎ ﹴﻝ ﺗﻮﺟ‪‬ﻪ ﻋﻠﻴﻪ ﻟﻴ‪‬ﺮﻗﹼﻴﻪ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ‪‬ﻣﺪ‪‬ﻋﻴﹰﺎ ﻣ‪‬ﻘﻠﱢﺪﹰﺍ ﺇﻣﺎ‬
‫ﺾ ﺍﻟﻨﺎﺱ ﻋﻨﻪ‪.‬‬
‫ﺯﺟﺮﻩ ﻭ‪‬ﺎﻩ ﺃﻭ ﻓ ‪‬‬
‫ﻳ‪‬ﺮﻭﻯ ﺃ ﹼﻥ ﺳﻴﺪﻧﺎ ﻋﻠﻴﹰﺎ ‪ ‬ﺩﺧﻞ ﺍﻟﺒﺼﺮﺓ‪ ،‬ﻓﺮﺃﻯ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﻳ‪‬ﺤﺪ‪‬ﺙ ﻋﻠـﻰ‬
‫ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻳﺎ ﻏﻼﻡ ﻣﺎ ﻣﻼ ‪‬ﻙ ﺍﻟﺪ‪‬ﻳﻦ؟ ﻗﺎﻝ‪ :‬ﺍﻟﻮﺭﻉ‪ ...‬ﻗﺎﻝ‪ :‬ﻓﻤﺎ ﺁﻓﺘﻪ‪‬؟ ﻗـﺎﻝ‪:‬‬
‫ﺍﻟﻄﹼﻤﻊ‪ ...‬ﻓﻌﺠﺐ ﻋﻠﻲ‪ ‬ﻣﻨ ‪‬ﻪ ﻭﺃﺫﻥ ﻟ ‪‬ﻪ ﺑﺎﻟﺘﺤﺪ‪‬ﺙ ﻋﻠﻰ ﺍﻟﻨ‪‬ﺎﺱ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺬﺭ ﺃﻥ ﺗﻨﺨﺪﻉ ﺑﺎﳌﻌﺒ‪‬ﺮﻳﻦ‪ ،‬ﻓﻼ ﺗﻘﺒﻞ ﺇﻻ ﺗﻌﺒﲑ ﺍﻟﻌﺎﺭﻓﲔ ﺍﳌﺸﻬﻮﺩ‬
‫ﳍﻢ ﺑﺎﻟﺘﻌﺒﲑ‪.‬‬

‫‪٢٥٢‬‬
‫‪ (١٠٨‬ﺭﺑ‪‬ﻤﺎ ﺍﺳﺘﺤﻴﺎ ﺍﻟﻌﺎﺭﻑ‪ ‬ﺃﻥ‪ ‬ﻳﺮﻓﻊﹶ ﺣﺎﺟﹶﺘﻪ ﺇﱃ ﻣﻮﻻﻩ ﻻﻛﺘﻔﺎﺋ‪‬ﻪ ﲟﺸﻴﺌﺘﻪ‪ ،‬ﻓﻜﻴﻒﹶ‬

‫ﻻ ﻳﺴﺘﺤﻴﻲ ﺃﻥ‪ ‬ﻳﺮﻓﻌﻬـﺎ ﺇﱃ ﺧﻠﻴﻘﺘـﻪ‪‬؟! ﻓـﻼ ﲤـﺪﻥ‪ ‬ﻳﹶـﺪﹶﻙَ ﺃﻳ‪‬ﻬـﺎ ﺍﻟﺴـﺎﻟﻚ ﺇﱃ ﺍﻷﺧـﺬ‪ ‬ﻣ‪‬ـﻦﹶ‬

‫ﺍﳋﻼﺋﻖ ﺇﻻ ﺃﻥ‪ ‬ﺗﺮﻯ ﺍﳌُﻌﻄﻲﹶ ﻓﻴﻬﻢ ﻣﻮﻻﻙ‪ ،‬ﻓﺈﺫﺍ ﻛﻨﺖ ﻛﺬﻟﻚ ﻓﺨُﺬْ ﻣﺎ ﻭﺍﻓﻘﻚ ﺍﻟﻌ‪‬ﻠﻢ‪.‬‬
‫ﲏ ﻋﻠﻰ ﺍﻟ ‪‬ﻌﺰ‪‬ﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﺍﻟﻄﺮﻳﻖ ﻛﻠﻪ ﻣﺒ ‪‬‬
‫{ ‪] z g f e d‬ﺍﳌﻨﺎﻓﻘﻮﻥ‪.[٨ :‬‬

‫ﻭﻣﻨﺸﺄ ﺍﻟ ‪‬ﻌﺰ‪‬ﺓ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻓﻤﻦ ﻋﺮﻑ ﺃﻧﻪ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﺰﻳﺰ ﱂ ﻳﺘﺬﻟﻞ ﺇﱃ ﻏﲑﻩ‪ ،‬ﻭﻣﻦ‬
‫ﺍﳌ ﹶﺬﻟﹼﺔ ﺍﳌﺴﺄﻟﺔ ﻭﻗﺒﻮﻝ ﺍﻟﻌﻄﺎﺀ‪.‬‬
‫ﻭﺍﳌﺮﻳﺪ ﺃﻋ ‪‬ﺰ ﳐﻠﻮﻕ ﻋﻠﻰ ﻭﺟﻪ ﺍﻷﺭﺽ‪ ،‬ﻷﻧﻪ ﻃﺎﻟﺐ ﻟﺮﺏ ﺍﻟﻌﺰ‪‬ﺓ‪ ،‬ﺳﺎﻟﻚ ﺑﺎﺳـﻢ‬
‫ﺍﷲ ﺍﻟﻌﺰﻳﺰ‪ ،‬ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻠﻤﺮﻳﺪ ﺃﻭ ﺍﻟﺴﺎﻟﻚ ﺃﻥ ﻳﻬﲔ ﻧﻔﺴﻪ ﻭﻳﺬﻟﹼﻬﺎ ﻟﻌﺒﺎﺩ ﺍﷲ‪ ،‬ﻓﻴﺄﺧﺬ‬
‫ﻣﻨﻬﻢ ﺃﻭ ﻳﻜﻮﻥ ﻣﻮﺿﻌﹰﺎ ﻟﻨﻔﻘﺎ‪‬ﻢ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺃ ﹼﻥ ﺍﻟﻴﺪ ﺍﻟﻌﻠﻴﺎ ﺧ ‪‬ﲑ ﻣﻦ ﺍﻟﻴﺪ ﺍﻟﺴﻔﻠﻰ‪.‬‬
‫ﻛﻴﻒ ﻳﺬ ﹼﻝ ﺍﳌﺮﻳﺪ ﻧﻔﺴﻪ ﻭﻫﻮ ﻣﻨﺴﻮﺏ ﺇﱃ ﺭﺑ‪‬ﻪ؟!‬
‫ﻛﻴﻒ ﻳﻄﻠﺐ ﻣﻦ ﻏﲑ ﺍﷲ ﻭﻫﻮ ﻳﻌﻠﻢ ﺃ ﹼﻥ ﻛﻞ ﺷﻲﺀ ﺑﻴﺪ ﺍﷲ؟!‬
‫ﺃﻟﻴﺲ ﺍﳌﺮﻳﺪ ﻣﻦ ﻻ ﻳﺮﻯ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺇﻻ ﺍﷲ؟!‬
‫ﺃﻟﻴﺲ ﻳﻌﻴﺶ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﲢﺖ ﲡﻠﹼﻴﺎﺕ ﺃﲰﺎﺀ ﺍﷲ؟!‬
‫ﻛﻴﻒ ﺑﻪ ﺇﺫﺍ ﺳﺄﻟﻪ ﺭﺑ‪‬ﻪ‪ :‬ﻛﻴﻒ ﺗﺴﺄﻝ ﻏﲑﻱ ﻭﺃﻧﺎ ﺍﻟﺬﻱ ﺧﻠﻘﺘﻚ ﻭﺭﺯﻗﺘﻚ!؟‬
‫ﺃﻟﺴﺖ ﺗﺆﻣﻦ ﺃﻧ‪‬ﻲ ﻣﺘﻜﻔﹼﻞ ﺑﺄﺭﺯﺍﻕ ﺍﳋﻼﺋﻖ ﻛﻠﹼﻬﺎ؟!‬
‫ﺃﻻ ﺗﻌﺘﻘﺪ ﺃﻧ‪‬ﻲ ﺳﺒﺐ ﻏﲎ ﻛﻞ ﻏﲏ؟!‬
‫ﺇ ﹼﻥ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﻣﻦ ﻓﲏ ﻣﻦ ﻗﻠﺒﻪ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻓﻠﻢ ﻳﻌـﺪ ﻳـﺮﻯ ﺇﻻ ﺍﷲ‪،‬‬
‫ﻭﻓﻨﻴﺖ ﻣﻦ ﻗﻠﺒﻪ ﺍﻹﺭﺍﺩﺓ‪ ،‬ﻓﻼ ﻳﺮﻳﺪ ﺇﻻ ﻣﺎ ﻳﺮﻳﺪ ﺍﷲ‪ ،‬ﻓﺈﺫﺍ ﻗﺪ‪‬ﺭ ﺍﷲ ﻋﻠﻴـﻪ ﺷـﻲﺀ ﻻ‬

‫‪٢٥٣‬‬
 ‫ﻳﺒﺘﻐﻲ ﻏﲑﻩ‪ ،‬ﻟﺬﻟﻚ ﻻ ﻳﺴﺄﻝ ﺍﷲ ﺇﻻ ﺭﺿﺎﻩ‪.‬‬
‫ﻗﻴﻞ ﻟﻠﻮﺍﺳﻄﻲ ﺭﲪﻪ ﺍﷲ‪ :‬ﻟ ‪‬ﻢ ﻻ ﺗﺴﺄﻝ ﺍﷲ ﺷﻴﺌﺎﹰ؟ ﻓﻘﺎﻝ‪:‬‬
‫))ﺃﺧﺸﻰ ﺃﻥ ﻳ‪‬ﻘﺎﻝ ﱄ‪ :‬ﺇﻥ ﺳﺄﻟﺘﻨﺎ ﺍﻟﺬﻱ ﻟﻚ ﻋﻨﺪﻧﺎ ﻓﻘﺪ ﺍ‪‬ﻤﺘﻨﺎ‪ ،‬ﻭﺇﻥ ﺳـﺄﻟﺘﻨﺎ ﻣـﺎ‬
‫ﻟﻴﺲ ﻟﻚ ﻋﻨﺪﻧﺎ ﻓﻘﺪ ﺃﺳﺄﺕ ﺍﻷﺩﺏ ﻣﻌﻨﺎ‪ ،‬ﻭﺇﻥ ﺳﻠﹼﻤﺖ ﺍﻷﻣﺮ ﺇﻟﻴﻨﺎ ﻭﻧﻈﺮﺕ ﺑﻨﻈﺮﻧﺎ‬
‫ﺃﺟﺮﻳﻨﺎ ﻟﻚ ﺍﻷﻣﻮﺭ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﳌﻮﺍﻓﻘﺔ((‪.‬‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﻳﺴﺘﺤﻴﻲ ﺃ ﹾﻥ ﻳﺴﺄﻝ ﺍﷲ‪ ،‬ﻓﻬﻞ ﻳ‪‬ﻌﻘﻞ ﺃ ﹾﻥ ﻳﺴـﺄﻝ ﺧﻠﻘـﻪ‬
‫ﻭﻋﺒﺎﺩﻩ؟! ﺇﺫﺍ ﻛﺎﻥ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﻻ ﻳﺮﻯ ﺇﻻ ﺍﷲ ﻓﻬﻮ ﻳﻌﺘ ‪‬ﺰ ﺑﻪ‪ ،‬ﻓﻬﻞ ﻳ‪‬ﻌﻘﻞ ﺃ ﹾﻥ ﻳﺴﺄﻝ‬
‫ﻼ ﻣﻦ ﻋﺒﺎﺩﻩ؟!‬
‫ﻋﺒﺪﹰﺍ ﺫﻟﻴ ﹰ‬
‫ﺣﻜﻢ ﺍﳌﺴﺄﻟﺔ‪:‬‬
‫ﺍﳌﺴﺄﻟﺔ ﺣﺮﺍ ‪‬ﻡ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻣﻜﺮﻭﻫ ﹲﺔ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﺸﺮﻉ‪ ،‬ﺟﺎﺋﺰﹲﺓ ﻋﻨﺪ ﺍﳊﺎﺟﺔ‪.‬‬
‫ﻭﺃﻣ‪‬ﺎ ﻗﺒﻮﻝ ﻋﻄﺎﺀ ﺍﳋﻠﻖ ﺩﻭﻥ ﻣﺴﺄﻟ ‪‬ﺔ ﻓﺠﺎﺋ ‪‬ﺰ ﻋﻨﺪ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻖ ﺑﺸﺮﻭﻁ‪:‬‬
‫ﺷﺮﻭﻁ ﻗﺒﻮﻝ ﺍﻟﻌﻄﺎﺀ ﻋﻨﺪ ﺍﻟﺼﻮﻓﻴﺔ‪:‬‬
‫‪ -١‬ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺍﳌﺎ ﹸﻝ ﺣﻼ ﹰﻻ ﻭﺻﺎﺣﺒﻪ ﳏ‪‬ﺒﹰﺎ‪.‬‬
‫ﻒ‬
‫‪ -٢‬ﺃ ﹾﻥ ﺗﻔﲎ ﺍﻟﻮﺍﺳﻄﺔ ﻓﻴﺸﻬﺪ ﺃ ﹼﻥ ﺍﳌﻌﻄﻲ ﻫﻮ ﺍﷲ ‪ ‬ﻻ ﺍﻹﻧﺴﺎﻥ‪ ،‬ﻓـﲑﻯ ﻛـ ‪‬‬
‫ﺍﻟﺮﲪﻦ ﺗﺪﻓﻊ ﺇﱃ ﻛﻔﹼﻪ‪.‬‬
‫‪ -٣‬ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺍﳌﺎﻝ ﻋﻨﺪ ﺍﻵﺧﺬ ﻻ ﻳ‪‬ﺴﺎﻭﻱ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ‪.‬‬
‫‪ -٤‬ﺃ ﹾﻥ ﻳﻨﻮﻱ ﺑﺄﺧﺬﻩ ﻭﺻﻮﻝ ﺍﻷﺟﺮ ﻭﺍﻟﻨﻔﻊ ﻟﻠﻤﻌﻄﻲ‪ ،‬ﺣﻴﺚ ﻳ‪‬ﻌﺮ‪‬ﺿـﻪ ﻟﻌﻄـﺎﺀ ﺍﷲ‬
‫ﺗﻌﺎﱃ ﺑﺄﺧﺬﻩ ﻣﻨﻪ‪.‬‬
‫‪ -٥‬ﺃﻟﹼﺎ ﻳﻜﻮﻥ ﺍﻟﻌﻄﺎﺀ ﻣﻦ ﺍﻟﺼﺪﻗﺎﺕ ﻭﺍﻟﺰﻛﻮﺍﺕ‪ ،‬ﻭﺇ‪‬ﻧﻤﺎ ﻳﻨﺒﻐﻲ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﻫﺪﻳ ﹰﺔ ﻣﻦ‬
‫ﺣ ‪‬ﺮ ﻣﺎﻟﻪ‪.‬‬
‫‪ -٦‬ﺃ ﹾﻥ ﻳﺮﻯ ﺍﳌﺮﻳﺪ ﺃ ﹼﻥ ﻣﺎﻟﻪ ﻛﱠﻠﻪ ﻟﺸﻴﺨﻪ‪.‬‬
‫‪٢٥٤‬‬
‫ﻟﺬﻟﻚ ﻣﻨﻊ ﺍﻟﻌﺎﺭﻓﻮﻥ ﺍﻟﺴﺎﻟﻜﲔ ﺃ ﹾﻥ ﻳﻘﺒﻠﻮﺍ ﻋﻄﺎﺀ ﺍﳌﻌﻄﲔ )ﺍﻟﹺﺒﺮ( ﺇﱃ ﺣﲔ ﺑﻠﻮﻏﻬﻢ‬
‫ﻣﻘﺎﻡ ﺍﻟﺮﺟﺎﻝ ﻭﲢﻘﻖ ﺍﻟﺸﺮﻭﻁ ﻓﻴﻬﻢ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺬﺭ ﻗﺒﻮﻝ ﻋﻄﺎﺀ ﺍﳋﻠﻖ ﺇﻥ ﱂ ﺗﺘﺤﻘﻖ ﺑﺎﻟﺸﺮﻭﻁ ﻭﺇﻻ ﻫﻠﻜـﺖ‪،‬‬
‫ﻓﺄﻧﺖ ﻋﺒﺪ ﻣﻦ ﺃﻋﻄﺎﻙ‪.‬‬

‫*********‬

‫‪٢٥٥‬‬
‫‪ (١٠٩‬ﺇﺫﺍ ﺍﻟﺘﺒﺲ ﻋﻠﻴـﻚ ﺃﻣـﺮﺍﻥ ﻓـﺎ�ُﻈﺮ ﺃﺛﻘﻠـﻬﻤﺎ ﻋﻠـﻰ ﺍﻟـﻨﻔﺲ ﻓﺎﺗّﺒِﻌـﻪ ﻓﺈ�ـﻪ ﻻ ﻳﺜﻘـﻞ‬

‫ﻋﻠﻴﻬــﺎ ﺇﻻ ﻣــﺎ ﻛــﺎﻥ ﺣﻘّ ـﺎً‪ ،‬ﻭﻣــﻦ ﻋﻼﻣــﺔ ﺍﺗﺒــﺎﻉ ﺍﳍــﻮﻯ ﺍﳌﺴــﺎﺭﻋﺔ ﺇﱃ �ﻮﺍﻓــﻞ ﺍﳋ ـﲑﺍﺕ‬

‫ﻭﺍﻟﺘﻜﺎﺳﻞ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻟﺬﻟﻚ ﻗﻴ‪‬ﺪ ﺍﻟﻄﺎﻋﺎﺕ ﺑﺄﻋﻴﺎﻥ ﺍﻷﻭﻗﺎﺕ ﻛـﻴﻼ ﳝﻨﻌـﻚ‬

‫ﻋﻨﻬﺎ ﻭﺟﻮﺩ ﺍﻟﺘﺴﻮﻳﻒ‪ ،‬ﻭﻭﺳ‪‬ﻊ ﻋﻠﻴﻚ ﺍﻟﻮﻗﺖ ﻛﻲ ﺗﺒﻘﻰ ﻟﻚ ﺣﺼﺔ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬

‫ﻻ ﺗﻜﻔﻲ ﺍﻟﻘﻮﺍﻋﺪ ﻋﻦ ﻭﺟﻮﺩ ﺍﻟﺸﻴﺦ ﺍﳌﺮﰊ‪ ،‬ﻓﻘﺪ ﺗﻠﺘﺒﺲ ﺍﻷﻣﻮﺭ ﻋﻠـﻰ ﺍﳌﺮﻳـﺪ‬
‫ﻓﻴﻜﻮﻥ ﺍﻟﺸﻴﺦ ﻫﻮ ﺍﳌﺮﺷﺪ ﺍﳌﻮﺟ‪‬ﻪ‪ ،‬ﻭﻗﺪ ﺗﻀﻌﻒ ﳘﹼﺔ ﺍﳌﺮﻳﺪ ﻋﻠﻰ ﳐﺎﻟﻔـﺔ ﺍﳍـﻮﻯ‬
‫ﻓﻴﻜﻮﻥ ﺍﻟﺸﻴﺦ ﻫﻮ ﺍﳌﹸﻐﺬﹼﻱ ﻟﻘﻠﺐ ﺍﳌﺮﻳﺪ ﺑﺎﳍﻤ‪‬ﺔ‪.‬‬
‫ﺍﻷﻋﻤﺎﻝ ﺛﻼﺛﺔ‪:‬‬
‫‪ -١‬ﻋﻤ ﹲﻞ ﺑﻴ‪‬ﻦ ﺍﻟﺼﻼﺡ ﻓﺎﻋﻤﻞ ﺑﻪ‪.‬‬
‫‪ -٢‬ﻋﻤ ﹲﻞ ﺑﻴ‪‬ﻦ ﺍﻟﻀﻼﻝ ﻓﺎﺟﺘﻨﺒﻪ‪.‬‬
‫‪ -٣‬ﻋﻤ ﹲﻞ ﺧﻔﻴﺖ ﻋﻨﻚ ﺣﻘﻴﻘﺘﻪ‪.‬‬
‫ﻼ‬
‫ﺇﺫﺍ ﺃﺭﺩﺕ ﻣﻌﺮﻓﺔ ﺣﻘﻴﻘﺔ ﺍﻟﻌﻤﻞ ﻓﺎﻋﺮﺿﻪ ﻋﻠﻰ ﻧﻔﺴﻚ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﺛﻘﻴ ﹰ‬
‫ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﺣﻖ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻋﻠﻴﻬﺎ ﺧﻔﻴﻔﹰﺎ ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﺑﺎﻃﻞ‪.‬‬
‫ﻭﻫﺬﺍ ﺃﻣ ‪‬ﺮ ﻧﺴﱯ‪ ‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻳﺸ ‪‬ﻖ ﻋﻠﻴﻪ ﺍﻟﺼﻤﺖ ﻭﳜﻒ ﺍﻟﻜﻼﻡ ﻭﻣﻨﻬﻢ ﺍﻟﻌﻜـﺲ‪،‬‬
‫ﻟﺬﻟﻚ ﻗﺎﻝ ﺍﺑﻦ ﻋﺠﻴﺒﺔ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﺇﺫﺍ ﺃﺭﺩﺕ ﺃ ﹾﻥ ﺗﻌﺮﻑ ﺍﳊﻖ ﰲ ﺫﻟﻚ ﺍﻟﻌﻤﻞ ﺃﻭ ﻻ ﻓﺎﻋﺮﺿﻪ ﻋﻠﻰ ﻧﻔﺴﻚ‪ ،‬ﻓـﺈﻥ‬
‫ﹶﻗﹺﺒﹶﻠﺘ‪‬ﻪ ﻓﻬﻮ ﺑﺎﻃﻞ ﻭﺇﻻ ﻓﻬﻮ ﺣﻖ‪ ،‬ﺃﻭ ﺍﻋﺮﺽ ﻋﻠﻰ ﻧﻔﺴﻚ ﺍﳌﻮﺕ ﻭﺃﻧـﺖ ﰲ ﺫﻟـﻚ‬
‫ﺖ ﺑﺎﳌﻮﺕ ﻓﻬﻮ ﺣﻖ ﻭﺇﻻ ﻓﻬﻮ ﺑﺎﻃﻞ((‪.‬‬ ‫ﺿ‪‬ﻴ ‪‬‬
‫ﺍﻟﻌﻤﻞ ﻓﺈ ﹾﻥ ‪‬ﺭ ‪‬‬
‫ﻗﻠﺖ‪ :‬ﻭﻟﻴﺴﺖ ﻫﺬﻩ ﺍﻟﻘﺎﻋﺪﺓ ﳌﻌﺮﻓﺔ ﺍﳊﻖ ﻣﻦ ﺍﻟﺒﺎﻃﻞ ﻓﺤﺴﺐ ﺑﻞ ﳌﻌﺮﻓﺔ ﺍﻷﻓﻀﻞ‬
‫‪٢٥٦‬‬
‫ﻣﻦ ﺍﻟﻔﺎﺿﻞ‪ ،‬ﻓﻤﻦ ﺷﺄﻥ ﺍﳌﺮﻳﺪ ﺃ ﹾﻥ ﻳﺒﺤﺚ ﺩﺍﺋﻤﹰﺎ ﻋﻤﺎ ﻫﻮ ﺃﻓﻀﻞ ﻟﺴـﻠﻮﻛﻪ ﻭﺃﺷـ ‪‬ﻖ‬
‫ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪] ztsrqp‬ﺍﻟﻌﻨﻜﺒﻮﺕ‪.[٦٩ :‬‬
‫ﻭﻣﻦ ﺧﻔﺎﻳﺎ ﻫﻮﻯ ﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﳌﺮﻳﺪ ﻧﺸﺎﻃﻪ ﰲ ﺍﻟﻨﻮﺍﻓﻞ ﻭﺗﻜﺎﺳﻠﻪ ﻋﻦ ﺍﻟﻔﺮﺍﺋﺾ‪،‬‬
‫ﻷﻥ ﰲ ﺍﻟﻨﺸﺎﻁ ﺑﺎﻟﻨﻮﺍﻓﻞ ﲤ‪‬ﻴ ‪‬ﺰ ﻟﻠﻨﻔﺲ ﻋﻦ ﻏﲑﻫﺎ‪ ،‬ﻭﺍﻟﻨﻔﺲ ‪‬ﻮﻯ ﺍﻟﺘﻤ‪‬ﻴﺰ ﻋﻠﻰ ﻏﲑﻫﺎ‬
‫ﻟﻴ‪‬ﺸﺎﺭ ﺇﻟﻴﻬﺎ‪ ،‬ﺃﻣﺎ ﰲ ﺍﻟﻔﺮﺍﺋﺾ ﻓﻼ ﻣ‪‬ﻴﺰﺓ ﳍﺎ ﻓﺘﺘﻜﺎﺳﻞ ﻋﻦ ﺃﺩﺍﺋﻬﺎ‪.‬‬
‫ﻭﳌﹼﺎ ﻛﺎﻥ ﻟﻠﻨﻔﺲ ﺧﻔﺎﻳﺎ ﻭﺟﺐ ﻋﻠﻰ ﺍﳌﺮﻳﺪ ﺃﻥ ﻳﻠﺰﻡ ﺍﻟﺸﻴﺦ ﺍﳌﺮﰊ ﺍﻟﻌﺎﻟ‪‬ﻢ ﲞﻔﺎﻳـﺎ‬
‫ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻴﻜﻮﻥ ﺍﳌﺮﻳﺪ ﺑﺼﺤﺒﺘﻪ ﻋﻠﻰ ﻧﻮ ﹴﺭ ﻣﻦ ﺭﺑ‪‬ﻪ‪.‬‬
‫ﻭﻣﻦ ﺷﺄﻥ ﺍﻟﻨﻔﺲ ﻏﲑ ﺍﳌﹸﺰ ﹼﻛﺎﺓ ﺗﺴﻮﻳﻒ ﺍﻟﻌﻤﻞ ﻭﺇﻃﺎﻟﺔ ﺃﻣﻠﻪ‪ ،‬ﻭﻣـﻦ ﺭﲪـﺔ ﺍﷲ‬
‫ﺑﻌﺒﺎﺩﻩ ﺃ ﹾﻥ ﺩﻟﹼﻬﻢ ﻋﻠﻰ ﻣﺎ ﻳ‪‬ﺤﺒﻂ ﻣﺮﺍﺩ ﺍﻟﻨﻔﺲ ﰲ ﺍﻟﺘﻨﺼﻞ ﻣﻦ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻭﺫﻟﻚ ﳌﹼـﺎ‬
‫ﻗﻴ‪‬ﺪ ﻟﻠﻔﺮﺍﺋﺾ ﺃﻭﻗﺎﺗﹰﺎ ﻻ ﺗﻘﻮﻡ ﺍﻟﻌﺒﺎﺩﺓ ﺇﻻ ‪‬ﺎ‪ ،‬ﻭﻫﺪ‪‬ﺩ ﻭﺗﻮﻋ‪‬ﺪ ﻣﻦ ﻳﺘﺮﻙ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ‪،‬‬
‫ﻓﺄﳉﺄ ﺍﳌﺆﻣﻦ ﺇﱃ ﺿﺒﻂ ﺃﻋﻤﺎﻟﻪ ﺑﺄﻭﻗﺎ‪‬ﺎ ﻭﻋﺪﻡ ﺗﺴﻮﻳﻔﻬﺎ ﺧﻮﻓﹰﺎ ﻣﻦ ﻓﻮﺍ‪‬ﺎ‪.‬‬
‫ﻭﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﳌﹸﻘﻴ‪‬ﺪﺓ ﺍﳌﹸﻀﻴ‪‬ﻘﺔ ﻋﻠﻰ ﺻﺎﺣﺒﻬﺎ‪ :‬ﺍﻟﺼﻮﻡ‪.‬‬
‫ﻭﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ﻭﺳ‪‬ﻊ ﺃﻭﻗﺎﺗﹰﺎ ﻟﻠﻌﺒﺎﺩﺓ ﺑﻘﺪ ﹴﺭ ﻣ‪‬ﻌﻴ‪‬ﻦ ﻛﻲ ﻳﺒﻘﻲ ﻟﻚ ﻓﺴﺤ ﹰﺔ ﻭﺳ‪‬ـ ‪‬ﻌ ﹰﺔ‪،‬‬
‫ﺖ ﻓﻴﻪ ﺷﻲﺀ ﻣـﻦ‬ ‫ﻓﻼ ﺗﻘﻊ ﰲ ﺍﳊﺮﺝ‪ ،‬ﻓﺠﻌﻞ ﺃﻭﻗﺎﺕ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﻣ‪‬ﻘﻴ‪‬ﺪﺓ ﺑﻮﻗ ‪‬‬
‫ﺍﻟﺴﻌﺔ‪ ،‬ﻟﺬﻟﻚ ﻛﺎﻧﺖ ﺍﳊﻜﻤﺔ ﻣﻦ ﺗﻠﻘﲔ ﺍﻟﺸﻴﻮﺥ ﺍﻷﻭﺭﺍﺩ ﻟﻠﻤﺮﻳﺪﻳﻦ‪ ،‬ﻭﻫﻲ ﺣﻔـﻆ‬
‫ﺍﳌﺮﻳﺪ ﻣﻦ ﺍﳍﻮﻯ ﻭﺿﺒﻂ ﺃﻭﻗﺎﺗﻪ‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻻ ﺗﻈ ‪‬ﻦ ﺃﻧﻚ ﺗﻜﺘﻔﻲ ﺑﻘﻮﺍﻋﺪ ﺍﻟﻄﺮﻳﻖ ﻋﻦ ﺍﳌﺮﰊ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﰊ ﻫـﻮ‬
‫ﺍﻟﻄﺮﻳﻖ ﻭﻫﻮ ﺍﳌﻮﺻﻞ ﺑﺈﺫﻥ ﺍﷲ‪ ،‬ﻭﻛﻦ ﻣ‪‬ﺠﺎﻫﺪﹰﺍ ﻟﻨﻔﺴﻚ ﻋﻠﻰ ﺍﻟﺪﻭﺍﻡ ﻓﺈﻥ ﺍﳋﲑ ﺩﻭﻣﹰﺎ‬
‫ﰲ ﳐﺎﻟﻔﺘﻬﺎ‪.‬‬

‫‪٢٥٧‬‬
‫‪ (١١٠‬ﲤﻜّﻦ ﺣﻼﻭﺓ ﺍﳍﻮﻯ ﻣ‪‬ﻦﹶ ﺍﻟﻘﻠﺐ ﻫﻮ ﺍﻟـﺪﺍﺀ ﺍﻟﻌﻀـﺎﻝ‪ ،‬ﻓـﻼ ﻳ‪‬ﺨـﺮﺝ ﺍﻟﺸـﻬﻮﺓ ﻣ‪‬ـﻦﹶ‬

‫ﺍﻟﻘﻠﺐ ﺇﻻ ﺧﻮﻑ‪ ‬ﻣﺰﻋﺞ‪ ‬ﺃﻭ ﺷﻮﻕٌ ﻣﻘﻠﻖ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﻐﺮﺏ ﺃﻥ‪ ‬ﻳﻨﻘﺬﻩ ﺍ‪ ‬ﻣﻦ ﺷﻬﻮﺗﻪ ﻭﺃﻥ‪‬‬

‫ﻳ‪‬ﺨﺮﺟــــــــﻪ ﻣــــــــﻦ ﻭﺟــــــــﻮﺩ ﻏﻔﻠﺘــــــ ـﻪ ﻓﻘــــــــﺪ ﺍﺳــــــــﺘﻌﺠﺰ ﺍﻟﻘــــــ ـﺪﺭﺓ ﺍﻹﳍﻴ‪‬ــــــــﺔ‪:‬‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪] z è ç æ å ä ã {:‬ﺍﻟﻜﻬﻒ‪.[٤٥ :‬‬

‫ﺍﻟﺸﻬﻮﺓ‪ :‬ﻣﻮﺿ ‪‬ﻊ ﰲ ﺃﺳﻔﻞ ﺍﻟﻘﻠﺐ‪ ،‬ﺃﺳﻮ ‪‬ﺩ ﻣﻨ‪‬ﺘ ‪‬ﻦ‪ ،‬ﻳ‪‬ﺤـﺐ ﺍﻟﻨﻘـﺎﺋﺺ ﻭﻳﻜـﺮﻩ‬
‫ﺍﻟﻜﻤﺎﻻﺕ‪.‬‬
‫ﺍﳍﻮﻯ‪ :‬ﻫﻮ ﻣﺎ ‪‬ﻮﺍﻩ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻟﺸﻬﻮﺍﺕ‪:‬‬
‫ﺍﳉﺴﻤﺎﻧﻴﺔ‪ :‬ﻛﺎﻷﻛﻞ ﻭﺍﻟﺸﺮﺏ ﻭﺍﻟﻨﻜﺎﺡ ﻭﺍﳌﺴﻜﻦ‪.‬‬
‫ﻭﺍﻟﻨﻔﺴﻴﺔ‪ :‬ﻛﺎﳉﺎﻩ ﻭﺍﻟﻌﺰ ﻭﺍﳌﺪﺡ ﻭﺍﻷﻧﺎﻧﻴﺔ ﻭﺍﻷﺫﻭﺍﻕ ﻭﺍﳌﻮﺍﺟﻴﺪ ﻟﻴﺤﺼﻞ ﳍﺎ ﺍﻟﺘﻤ‪‬ﻴﺰ‪.‬‬
‫ﻭﻳ‪‬ﺪﺍﻓﻊ ﺍﳍﻮﻯ ﰲ ﺍﻟﻘﻠﺐ ﺍﻟﻘﻮﻯ ﺍﻟﺮﻭﺣﻴﺔ‪ ،‬ﻓﺈﺫﺍ ﲤﻜﹼﻦ ﺍﳍﻮﻯ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﻏﻠـﺐ‬
‫ﻋﻠﻴﻪ ﻫﻠﻚ ﺻﺎﺣﺒﻪ ﻭﱂ ‪‬ﻳﺮﺝ ﻋﻼﺟﻪ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻟﺴﺎﻟﻚ ﰲ ﻣﺮﺣﻠﺔ ﺍﳍﻮﻯ ﺍﳌﹸﺠﺎﻫ‪‬ﺪ‪،‬‬
‫ﻂ ﻭﻫﻮ ﻣ‪‬ﺨﺎﻟﻔﺔ ﺍﳍﻮﻯ ﻭﺗﻐﺬﻳﺔ ﺍﻟﺮﻭﺡ ﺑﺸﻲ ٍﺀ ﻣﻦ ﺍﻟـﺬﻛﺮ ﻓﺘـﺪﻓﻊ‬ ‫ﻓﺈﻥ ﻋﻼﺟﻪ ﺑﺴﻴ ﹲ‬
‫ﺍﻟﻘﻮﻯ ﺍﻟﺮﻭﺣﻴﺔ ﺍﻟﻘﻮﻯ ﺍﻟﻨﻔﺴﺎﻧﻴﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﺇﺫﺍ ﻛﺎﻥ ﺍﳍﻮﻯ ﻗﺪ ﲤﻜﹼﻦ ﻣﻦ ﻗﻠﺐ ﺍﻟﺴﺎﻟﻚ ﻓﺼﺎﺭ ﻳﺸﻌﺮ ﺑﻠﺬﹼﺗﻪ ﻭﻳﻬﻮﻯ ﻣﺎ‬
‫‪‬ﻮﺍﻩ ﻧﻔﺴ‪‬ﻪ ﺍﺳﺘﺤﺎﻝ ﻋﻼﺟﻪ ﻋﻠﻰ ﻳﺪ ﺍﻟﺸﻴﻮﺥ‪ ،‬ﻭﺇﳕﺎ ﺻﺎﺭ ﻋﻼﺟﻪ ﻋﱪ ﻭﺍﺭ ‪‬ﺩ ﺇﳍـ ‪‬ﻲ‬
‫ﱄ ﻳ‪‬ﺨﻮ‪‬ﻓﻪ ﻣﻦ ﺍﻟﻮﻗﻮﻑ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻭﺍﳊﺴﺎﺏ‪.‬‬ ‫ﺟﻼ ﱟ‬
‫ﱄ ﻳﻨﺴﻴﻪ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻓﻼ ﻳﺬﻛﺮ ﺷﻬﻮ ﹰﺓ ﻭﻻ ﺷﻴﺌﹰﺎ ﳜﺼﻪ ﺇﳕﺎ ﻫﻮ‬ ‫ﺃﻭ ﻭﺍﺭ ‪‬ﺩ ﲨﺎ ﱞ‬
‫ﻕ ﰲ ﺫﻛﺮ ﺍﷲ ﺷﻮﻗﹰﺎ‪.‬‬ ‫ﻣﺴﺘﻐﺮ ‪‬‬

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 ‫ﻣﺜﺎﻝ ﺫﻟﻚ‪:‬‬
‫ﺍﻟﻌﺎﺩﺓ ﺍﻟﺴﺮﻳ‪‬ﺔ ﻋﻨﺪ ﺍﻟﺸﺒﺎﺏ‪ ..‬ﺇﺫﺍ ﻛﺎﻧﺖ ﻣﻜﺮﻭﻫ ﹰﺔ ﻟﻠﻤﺮﻳﺪ ﻭﻟﻜﻦ ﻧﻔﺴﻪ ﺗﻐﻠﺒـﻪ‬
‫ﻋﻠﻴﻬﺎ ﻓﺈ ﹼﻥ ﻋﻼﺟﻬﺎ ﺑﺎﻹﻛﺜﺎﺭ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻟﺘﻘﻮﻯ ﺍﻟﻘﻮﻯ ﺍﻟﺮﻭﺣﻴ‪‬ـﺔ ﻋﻠـﻰ‬
‫ﺍﻟﻘﻮﻯ ﺍﻟﻨﻔﺴﺎﻧﻴ‪‬ﺔ‪ ،‬ﻭﺇ ﹾﻥ ﻛﺎﻧﺖ ﺍﻟﻌﺎﺩﺓ ﳏﺒﻮﺑ ﹰﺔ ﻟﺼﺎﺣﺒﻬﺎ ﻭﲤﻜﹼﻦ ﺣﺒ‪‬ﻬﺎ ﰲ ﻗﻠﺒﻪ‪ ،‬ﻓﻬﺬﺍ‬
‫ﱄ‪.‬‬
‫ﱄ ﺃﻭ ﲨﺎ ﱟ‬‫ﺽ ﻻ ﻳ‪‬ﺮﺟﻰ ﺷﻔﺎﺅﻩ ﺇﻻ ﺑﻮﺍﺭ ‪‬ﺩ ﺇﳍ ‪‬ﻲ ﺟﻼ ﱟ‬‫ﻣﺮ ‪‬‬
‫ﻭﻛﺬﻟﻚ ﳏﺒ‪‬ﺔ ﺍﻟﻨﺴﻮﺍﻥ ﺃﻭ ﺁﻻﺕ ﺍﻟﻠﻬﻮ ﻭﻏﲑﻫﺎ‪.‬‬
‫ﳊﺠ‪‬ﺐ ﺍﻟﱵ ﲤﻨﻊ ﺍﻟﺴﺎﻟﻚ ﺍﳌﻨﻬﻤﻚ ﺑﺎ‪‬ﺎﻫﺪﺓ ﻣﻦ ﺍﻻﺳﺘﻤﺮﺍﺭ ﰲ‬ ‫ﻭﻣﻦ ﺍﻟﻌﻘﺒﺎﺕ ﻭﺍ ﹸ‬
‫ﺍﻟﻄﺮﻳﻖ‪:‬‬
‫ﻗﻨﻮﻃﻪ ﻣﻦ ﺗﺒﺪﻳﻞ ﺣﺎﻟﻪ ﻣﻦ ﺍﻟﻐﻔﻠﺔ ﺇﱃ ﺍﻟﺬﻛﺮ ﻭﻣﻦ ﺍﻟﺸﻬﻮﺓ ﺇﱃ ﺍﻟ ‪‬ﻌﻔﹼﺔ ‪‬ﳌﺎ ﻳﺮﻯ ﻣﻦ‬
‫ﲤ ﹼﻜﻦ ﺍﻟﺸﻬﻮﺓ ﻭﺍﻟﻐﻔﻠﺔ ﻣﻦ ﻗﻠﺒﻪ ﻭﻃﻮﻝ ﺍﻷﻣﺪ ﻭﻋﺪﻡ ﻧﻔﻊ ﺍﻷﺫﻛﺎﺭ ﻭﺍﻷﻭﺭﺍﺩ‪ ،‬ﻭﺫﻟﻚ‬
‫ﷲ ﰲ ﻗﺪﺭﺗـﻪ‪،‬‬ ‫ﻣﻦ ﲤﺎﻡ ﺇﺳﺎﺀﺓ ﺍﳌﺮﻳﺪ‪ ،‬ﻓﻤﻦ ﻇ ‪‬ﻦ ﺍﺳﺘﺤﺎﻟﺔ ﺗﺒﺪﻳﻞ ﺣﺎﻟﻪ‪ ،‬ﻓﻘﺪ ﺍ‪‬ـﻢ ﺍ َ‬
‫ﻓﻠﻴﻌﻠﻢ ﺃ ﹼﻥ ﺍﷲ ﺗﻌﺎﱃ ﺑﻠﺤﻈﺔ ﻭﺍﺣﺪﺓ ﻳﺒﺪﻝ ﺣﺎﻟﻪ ﺇﱃ ﺃﺣﺴﻦ ﺣﺎﻝ‪ ،‬ﻭﻳ‪‬ﻨﻘـﺬﻩ ﻣـﻦ‬
‫ﺏ‬
‫ﺍﻷﺧﻄﺎﺭ ﻭﺍﻷﻫﻮﺍﻝ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺃ ﹼﻥ ﺍﻟﺴ ‪‬ﺮ ﻭﺍﻟﺪﻭﺍﺀ ﻟﻴﺲ ﺑﺎﻷﻭﺭﺍﺩ ﻭﺇﳕﺎ ﺍﻟﺴـ ‪‬ﺮ ﺑـﺮ ‪‬‬
‫ﺍﻷﻭﺭﺍﺩ‪ ،‬ﻓﻤﱴ ﺃ ‪‬ﺫﻥ ﺍﷲ ﻟﻪ ﺑﺎﻟﻌﻄﺎﺀ ﻧﻈﺮ ﺇﱃ ﻗﻠﺒﻪ ﻓﺘﺒﺪﻝ ﺣﺎﻟﻪ ﻭﺣﺴﻦ ﺗﺒ‪‬ﺘﻠﻪ‪.‬‬
‫ﻣﻦ ﻋﻨﺎﻳﺔ ﺍﷲ ﺑﻌﺒﺪﻩ ﺍﻟﺴﺎﻟﻚ ﺃ ﹾﻥ ﻳﺘﻮﹼﻟﻰ ﺗﺮﺑﻴﺘﻪ ﻭﺗﺴﻠﻴﻜﻪ‪ ،‬ﻭﻣﻦ ﺗﺮﺑﻴﺔ ﺍﷲ ﻟﻌﺒﺪﻩ ﺃﻧ‪‬ﻪ‬
‫ﺇﺫﺍ ﺃﺭﺩﻑ ﻋﻠﻴﻪ ﻧﻌﻤﹰﺎ ﻛﺜﲑﺓ ﻣﻦ ﺍﻷﺫﻭﺍﻕ ﻭﺍﳌﻮﺍﺟﻴﺪ ﻭﺍﻟﺼﻔﺎﺀ ﻓﻠﻢ ﳛﺴﻦ ﺷـﻜﺮﻫﺎ‬
‫ﻭﱂ ﻳﻌﻈﻤﻬﺎ ﻛﻞ ﺍﻟﺘﻌﻈﻴﻢ‪ ،‬ﺃ ﹾﻥ ﻳﺴﻠﺒﻪ ﺇﻳﺎﻫﺎ ﻭﻳﺴﺘﺒﺪﳍﺎ ﺑﺎﻟﻐﻔﻼﺕ ﻭﺍﻟﺸﻬﻮﺍﺕ ﻭﺍﳉﻔﺎﺀ‬
‫ﺲ ﺍﳌﺮﻳﺪ ﺑﺂﻻﻣﻬﺎ ﻓﺄﺭﻫﻘﺘﻪ ﻭﺻﻴ‪‬ﺮﺗﻪ ﻧﺎﺩﻣﹰﺎ ﺣﺰﻳﻨﹰﺎ‪ ،‬ﻋـﺮﻑ‬ ‫ﻼ‪ ،‬ﺣﱴ ﺇﺫﺍ ﺃﺣ ‪‬‬‫ﺯﻣﻨﹰﺎ ﻃﻮﻳ ﹰ‬
‫ﻗﺪﺭ ﻣﺎ ﻛﺎﻥ ﺑﻪ ﻣﻦ ﻧﻌﻤﺔ‪ ،‬ﻓﺄﻋﺎﺩ ﺍﷲ ﺇﻟﻴﻪ ﺑﻠﺤﻈ ‪‬ﺔ ﻭﺍﺣﺪ ‪‬ﺓ ﻋﻄﺎﺀﻩ ﻭﺇﺣﺴﺎﻧﻪ ﺍﻟﻘﺪﱘ‪،‬‬
‫ﻓﻴﻌﺘﺮﻑ ﺑﻔﻀﻞ ﺍﷲ ﻭﺑﻌﻈﻴﻢ ﻣﻨ‪‬ﺘﻪ ﻭﺃﺩ‪‬ﻯ ﺷﻜﺮﻩ‪.‬‬

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‫ﺇ ﹼﻥ ﺍﳌﺮﻳﺪ ﺃﻭ ﺍﻟﺴﺎﻟﻚ ﺇﺫﺍ ﺭ‪‬ﺯﻕ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ ﻭﺍﳌﻌﺮﻓﺔ ﺍﻹﳍﻴﺔ ﻭﺃﺻﺒﺢ ﻣﻦ ﺃﺻﺤﺎﺏ‬
‫ﺍﻟﻘﻠﻮﺏ ﲟﺠ ‪‬ﺮﺩ ﺗﻌﺮ‪‬ﻓﻪ ﻋﻠﻰ ﺍﻟﺸﻴﺦ‪ ،‬ﻓﺈﻧ‪‬ﻪ ﻻ ﻳﺸﻌﺮ ﺑﻌﻈﻴﻢ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻟﻜﻨﻪ ﻋﻨﺪﻣﺎ‬
‫ﻼ ﻣﻦ ﺣﻴﺎﺗﻪ ﰲ ﺍ‪‬ﺎﻫﺪﺓ ﻭﺍﻟﺬﻛﺮ‪ ،‬ﰒ ﳛﺼﻞ ﻋﻠﻰ ﺍﻟﻔﻀﻞ ﺍﻹﳍـﻲ‪،‬‬ ‫ﻳﺒﺬﻝ ﻭﻗﺘﹰﺎ ﻃﻮﻳ ﹰ‬
‫ﻓﺈﻧ‪‬ﻪ ﻳﺘﻤﺴ‪‬ﻚ ﺑﻪ ﺃﻛﺜﺮ ﻭﻳﻌﺮﻑ ﻗﺪﺭ ﻫﺬﻩ ﺍﻟﻨﻌﻤﺔ ﻭﺣﻖ ﺷﻜﺮﻫﺎ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺬﺭ ﺃ ﹾﻥ ﻳﺘﻤﻜﻦ ﺍﳍﻮﻯ ﻣﻦ ﻗﻠﺒﻚ‪ ،‬ﻭﺇﺫﺍ ﺣﺼﻞ ﻭﺻﺮﺕ ﺃﺳـﲑﻩ‬
‫ﺗﻮﺟ‪‬ﻪ ﺇﱃ ﺍﷲ ﺃﻥ ﻳ‪‬ﻨﻘﺬﻙ ﻣﻨﻪ ﺑﺘﺠﻠﻴﻪ ﻋﻠﻰ ﻗﻠﺒﻚ‪ ،‬ﻭﺍﺛﺒﺖ ﻋﻠﻰ ﺍﻟﻄﺮﻳـﻖ ﻭﺇ ﹾﻥ ﺑﻠـﻎ‬
‫ﺣﺎﻟﻚ ﻣﺎ ﺑﻠﻎ ﻭﺍﻧﺘﻈﺮ ﺍﻟﻔـﻴﺾ ﻣـﻦ ﺍﷲ‪ztsrqp{ ،‬‬
‫]ﺍﻟﻌﻨﻜﺒﻮﺕ‪.[٦٩ :‬‬

‫‪‬‬

‫‪‬‬

‫‪‬‬
‫*********‬
‫‪‬‬

‫‪‬‬

‫‪‬‬

‫‪٢٦٠‬‬
‫‪ (١١١‬ﺣﻘﻮﻕٌ ﰲ ﺍﻷﻭﻗﺎﺕ ﳝﻜﻦ ﻗﻀﺎﺅﻫﺎ ﻭﺣﻘﻮﻕُ ﺍﻷﻭﻗـﺎﺕ ﻻ ﻳ‪‬ﻤﻜـﻦ ﻗﻀـﺎﺅﻫﺎ‪،‬‬

‫ﺇﺫ ﻣﺎ ﻣ‪‬ﻦ‪ ‬ﻭﻗﺖ‪ ‬ﻳﺮﺩ‪ ‬ﺇﻻ ﻭ‪ ‬ﻋﻠﻴﻚ ﻓﻴﻪ ﺣﻖ‪ ‬ﺟﺪﻳﺪ‪ ‬ﻭﺃﻣﺮ‪ ‬ﺃﻛﻴﺪ‪ ،‬ﻓﻜﻴـﻒ ﺗﻘﻀـﻲ ﻓﻴـﻪ‬

‫ﺣﻖ‪ ‬ﻏﲑﻩ ﻭﺃ�ـﺖ ﱂ ﺗﻘـﺾ ﺣـﻖ‪ ‬ﺍ‪ ‬ﻓﻴـﻪ!؟ ﻣـﺎ ﻓـﺎﺕ ﻣـﻦ ﻋ‪‬ﻤ‪‬ـﺮﻙ ﻻ ﻋ‪‬ـﻮﺽ ﻟـﻪ‪ ،‬ﻭﻣـﺎ‬

‫ﺣﺼﻞ ﻟﻚ ﻣﻨﻪ ﻻ ﻗﻴﻤﺔ ﻟﻪ‪.‬‬

‫ﺍﻟﻮﻗﺖ ﺭﺃﺱ ﻣﺎﻝ ﻃﺎﻟﺐ ﺍﻟﺪﻧﻴﺎ ﻭﺭﺃﺱ ﻣﺎﻝ ﻃﺎﻟﺐ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﻣﺎ ﻣﻦ ﻋﻈﻴﻢ ﻣـﻦ‬
‫ﻋﻈﻤﺎﺀ ﺍﻟﺪﻧﻴﺎ ﺃﻭ ﺍﻵﺧﺮﺓ ﺇﻻ ﻭﻭﺻﻞ ﺇﱃ ﺍﻟﻌﻈﻤﺔ ﲝﻔﺎﻇﻪ ﻋﻠﻰ ﺃﻭﻗﺎﺗﻪ‪ ،‬ﻓـﺈﺫﺍ ﺃﺭﺩﺕ‬
‫ﺍﻟﺪﻧﻴﺎ ﻓﻌﻠﻴﻚ ﲝﻔﻆ ﻭﻗﺘﻚ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ ﺍﻵﺧﺮﺓ ﻓﻌﻠﻴﻚ ﲝﻔﻆ ﻭﻗﺘﻚ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ‬
‫ﺍﷲ ﻓﻌﻠﻴﻚ ﲝﻔﻆ ﻭﻗﺘﻚ‪.‬‬
‫ﻟﻘﺪ ﺧﻠﻖ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻭﻫﻮ ﻭﻗﺖ ﻳﺬﻫﺐ ﺑﻌﻀﻪ ﺷﻴﺌﹰﺎ ﻓﺸﻴﺌﹰﺎ ﺣﱴ ﻳﻔـﲎ‪ ،‬ﻓﻤـﺎ‬
‫ﺫﻫﺐ ﻻ ﳝﻜﻦ ﺗﻌﻮﻳﻀﻪ ﺃﻭ ﻗﻀﺎﺅﻩ‪ ،‬ﻭﺍﻣﺘﺎﺯ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻖ ﻋﻦ ﻏﲑﻫﻢ ﲝﺮﺻﻬﻢ ﻋﻠﻰ‬
‫ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻓﻘﺎﻟﻮﺍ‪ :‬ﺍﻟﺼﻮﰲ ﺍﺑﻦ ﻭﻗﺘﻪ‪ ،‬ﺃﻱ ﻛﻞ ﻭﻗﺖ ﻣﺘﻌﻠﻖ ﺑﻌﺒﺎﺩﺓ ﻭﻫﻲ ﺫﻛـﺮ ﺍﷲ‬
‫ﺖ ﻋﻠﻰ ﻏﻔﻠ ‪‬ﺔ ﺍﺳﺘﺤﺎﻝ ﺃﻥ ﻳ‪‬ﻌﻮ‪‬ﺽ‪ ،‬ﻷﻥ ﺍﻟﻮﻗﺖ ﺍﻵﰐ ﻣ‪‬ﺘﻌﻠﹼـ ‪‬ﻖ‬
‫ﺗﻌﺎﱃ‪ ،‬ﻓﺈﺫﺍ ﻓﺎﺕ ﻭﻗ ‪‬‬
‫ﺑﻌﺒﺎﺩ ‪‬ﺓ ﺃﺧﺮﻯ‪.‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﻣﺎ ﺟﻠﺲ ﻗﻮﻡ‪ ‬ﳎﻠﺴﹰﺎ ﱂ ﻳﺬﻛﺮﻭﺍ ﺍﷲ ﻓﻴﻪ ﺇﻻ ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺗ‪‬ﺮﻩ«‬
‫‪‬ﺗ ‪‬ﺮﺓ‪ :‬ﺃﻱ ﺣﺴﺮﺓ ﻭﻧﺪﺍﻣﺔ‪.‬‬
‫ﻟﻘﺪ ﻛﺜﺮﺕ ﺍﻟﻴﻮﻡ ﺃﺩﻭﺍﺕ ﻭﻭﺳﺎﺋﻞ ﺍﻟﻠﻬﻮ‪ ،‬ﻭﺍﺳﺘﻐﺮﻕ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﻠﻬﻮ ﻳﻈﻨﻮﻥ ﺃ ﹼﻥ‬
‫ﰲ ﺫﻟﻚ ﺳﻌﺎﺩ‪‬ﻢ! ﻭﻗﺪ ﻧﺴﻮﺍ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٩٥٨٠‬‬

‫‪٢٦١‬‬
 ‫{ ‪] z h g f e d c b a‬ﺍﻻﻧﺸﻘﺎﻕ‪.[٦ :‬‬

‫ﺃﻣ‪‬ﺎ ﺍﻟﻄﺎﻋﺎﺕ ﺍﳊﺴﻴ‪‬ﺔ ﻓﺈﻥ ﳍﺎ ﺃﻭﻗﺎﺗﹰﺎ ﳐﺼﻮﺻ ﹰﺔ‪ ،‬ﻓﺈﺫﺍ ﻓﺎﺗﺘﻚ ﰲ ﻭﻗﺘـﻬﺎ ﻗﻀـﻴﺘﻬﺎ‬
‫ﺖ ﺁﺧﺮ ﻏﲑ ﻣﺘﻌﻠ ﹴﻖ ﺑﻄﺎﻋ ‪‬ﺔ‪ ،‬ﻛﺎﻟﺼﻼﺓ ﺇﺫﺍ ﻓﺎﺗﺘﻚ ﺑﻮﻗﺘﻬﺎ ﻗﻀﻴﺘﻬﺎ ﺑﻮﻗﺖ ﺁﺧـﺮ‪..‬‬ ‫ﺑﻮﻗ ‪‬‬
‫ﻟﻜﻦ ﻛﻴﻒ ﺗﻘﻀﻲ ﻭﻗﺖ ﺍﳌﺮﺍﻗﺒﺔ ﻭﺍﻟﺬﻛﺮ ﻭﻛ ﹼﻞ ﺟﺰ ٍﺀ ﻣﻦ ﺍﻟـﺰﻣﻦ ﻣﺘﻌﻠـ ‪‬ﻖ ﺑـﺬﻛ ﹴﺮ‬
‫ﺟﺪﻳﺪ‪‬؟!‬
‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﻟﻌﺒﺎﺱ ‪:‬‬
‫))ﺃﻭﻗﺎﺕ ﺍﻟﻌﺒﺪ ﺃﺭﺑﻌﺔ ﻻ ﺧﺎﻣﺲ ﳍﺎ‪ :‬ﺇﻣﺎ ﻧﻌﻤﺔ ﻭﺇﻣﺎ ﺑﻠﻴ‪‬ﺔ ﻭﺇﻣﺎ ﻃﺎﻋﺔ ﻭﺇﻣﺎ ﻣﻌﺼﻴﺔ((‪.‬‬
‫ﻋﻦ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﺨﱪﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﻣﻦ ﺍﺑ‪‬ﺘﻠﻲ ﻓﺼﱪ ﻭﹸﺃﻋـﻄﻲ ﻓﺸﻜﺮ‪ ،‬ﻭ ﹸﻇﻠﻢ ﻓﻐﻔﺮ‪ ،‬ﻭ ﹶﻇﻠﻢ ﻓﺎﺳﺘﻐﻔﺮ« ﰒ ﺳـﻜﺖ‬
‫ﺍﻟﻨﱯ ‪ ‬ﻓﻘﻴﻞ ﻟﻪ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﺎ ﻟﻪ؟ ﻗـﺎﻝ‪z K J I H G { :‬‬
‫)‪(١‬‬
‫]ﺍﻷﻧﻌﺎﻡ‪[٨٢ :‬‬

‫ﻗﺎﻝ ﺍﳊﺴﻦ ﺍﻟﺒﺼﺮﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬

‫))ﺃﺩﺭﻛﺖ ﺃﻗﻮﺍﻣﹰﺎ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﻧﻔﺎﺳﻬﻢ ﻭﺃﻭﻗﺎ‪‬ﻢ ﺃﺷ ‪‬ﺪ ﺣﻔﻈﹰﺎ ﻭﺃﺣﺮﺹ ﺷﻔﻘ ﹰﺔ ﻣﻨﻜﻢ‬
‫ﻋﻠﻰ ﺩﻧﺎﻧﲑﻛﻢ ﻭﺩﺭﺍﳘﻜﻢ‪ ،‬ﻛﻤﺎ ﻻ ﳜﺮﺝ ﺃﺣﺪﻛﻢ ﻋﻦ ﺩﺭﳘﻪ ﻭﻻ ﺩﻳﻨـﺎﺭﻩ ﺇﻻ ﰲ‬
‫ﻭﺭﻭﺩ ﻣﻨﻔﻌﺔ ﻭﺍﺳﺘﺠﻼﺏ ﻓﺎﺋﺪﺓ ﻛﺬﻟﻚ ﻻ ﻳﻀﻴﻌﻮﻥ ﻧﻔﺴﹰﺎ ﻣﻦ ﺃﻧﻔﺎﺳـﻬﻢ ﰲ ﻏـﲑ‬
‫ﻃﺎﻋﺔ((‪.‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺭ‪‬ﻗﻴ‪‬ﻚ ﻣﺘﻌﻠﹼﻖ ﲝﻔﻆ ﻭﻗﺘﻚ‪ ،‬ﻓـﺎﺣﻔﻆ‬
‫ﺃﻭﻗﺎﺗﻚ ﺑﺎﻟﺬﻛﺮ ﻭﺍﳌﺮﺍﻗﺒﺔ ﻭﺍﺣﻔﻆ ﺣﻮﺍﺳﻚ ﺑﺎﻟﻄﺎﻋﺔ ﻭﺍ‪‬ﺎﻫﺪﺓ‪.‬‬
‫‪ (١١٢‬ﻣﺎ ﺃﺣﺒﺒﺖﹶ ﺷﻴﺌﺎً ﺇﻻ ﻛﻨﺖﹶ ﻋﺒﺪﻩ ﻭﻫﻮ ﻻ ﻳ‪‬ﺤﺐ‪ ‬ﺃﻥ‪ ‬ﺗﻜﻮﻥ ﻟﻐﲑﻩ ﻋﺒﺪﺍً‪.‬‬

‫)‪(١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﺃﰊ ﺣﺎﰎ ﰲ ﺗﻔﺴﲑﻩ )‪.(٧٥٨١‬‬

‫‪٢٦٢‬‬
‫ﻼ ﻭﺧﻀﻮﻋﹰﺎ ﻭﻃﺎﻋ ﹰﺔ ﺗﺎﻣ‪‬ـ ﹰﺔ‬
‫ﻑ ﻟﻄﺮﻑ ﺗﺬﻟ ﹰ‬ ‫ﺍﻟﻌﺒﺎﺩﺓ‪ :‬ﺗﺬﻟ ﹲﻞ ﻭﺧﻀﻮ ‪‬‬
‫ﻉ ﻭﻃﺎﻋ ﹸﺔ ﻃﺮ ‪‬‬
‫ﻧﺎﺷﺌ ﹰﺔ ﻋﻦ ﺍﶈﺒ‪‬ﺔ ﺍﻟﺘﺎﻣ‪‬ﺔ‪ ،‬ﻓﺎﻟﻌﺒﺎﺩﺓ ﺃﻋﻠﻰ ﻣﻘﺎﻡ ﺍﶈﺒ‪‬ﺔ ﻭﻻ ﺗﻠﻴﻖ ﺇﻻ ﷲ‪.‬‬
‫ﻼ ﺣﻘﻴﻘ‪‬ﻴﹰﺎ ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ ﺇﻻ ﳌﻦ ﳛﺐ‪ ،‬ﻓﺤﺒﻚ ﻟﻐـﲑ ﺍﷲ‬ ‫ﻭﻻ ﻳﺘﺬﻟﻞ ﺍﻟﻘﻠﺐ ﺗﺬﻟ ﹰ‬
‫ﻳﻨﻘﺺ ﻗﺪﺭﻙ ﻭﻳﺬﹼﻟﻚ‪ ،‬ﻭﺣﺒﻚ ﷲ ﻳﺬﹼﻟﻚ ﻟﻪ ﺃﻳﻀﹰﺎ ﻟﻜﻨ‪‬ﻪ ﺫ ﱞﻝ ﻳﺮﻓﻌﻚ ﻭﻳﺰﻳﺪ ﻗﺪﺭﻙ‪.‬‬
‫ﻭﺍﻟﺴﺎﻟﻚ ﰲ ﺍﻟﻄﺮﻳﻖ ﻳ‪‬ﺠﺎﻫﺪ ﻟﻴ‪‬ﺨﺮﺝ ﻣﻦ ﻗﻠﺒﻪ ﻛﻞ ﺗﻌﻠ ﹴﻖ ﻭﳏﺒـ ‪‬ﺔ ﻭﺇﻥ ﻛﺎﻧـﺖ ﰲ‬
‫ﺑﺪﺍﻳﺘﻬﺎ ﺧﻮﻓﹰﺎ ﺃﻥ ﺗﺴﺘﺤﻜﻢ ﰲ ﺍﻟﻘﻠﺐ ﻓﻴﺼﲑ ﻋﺒﺪﹰﺍ ﳍﺎ‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﺘﺼﻮﻑ‪ :‬ﺧﻠ ‪‬ﻮ ﺍﻟﻘﻠﺐ ﳑﺎ ﺳﻮﻯ ﺍﷲ‪ ،‬ﻭﺍﳌﹸﻜﺎ‪‬ﺗﺐ ﻋﺒ ‪‬ﺪ ﻣﺎ ﺑﻘﻲ ﻋﻠﻴﻪ ﺩﺭﻫﻢ‪.‬‬
‫ﻋﻦ ﺃﰊ ﻫﺮﻳﺮﺓ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺗﻌﺲ ﻋﺒﺪ ﺍﻟﺪﻳﻨﺎﺭ‪ ،‬ﻭﻋﺒﺪ ﺍﻟﺪﺭﻫﻢ‪ ،‬ﻭﻋﺒﺪ ﺍﳋﻤﻴﺼﺔ‪ ،‬ﺗﻌﺲ ﻭﺍﻧـﺘﻜﺲ‪ ،‬ﻭﺇﺫﺍ‬
‫)‪(١‬‬
‫ﺷﻴﻚ ﻓﻼ ﺍﻧﺘﻘﺶ«‬
‫ﺐ‬
‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﷲ ﻫﻮ ﺍﳋﺎﻟﻖ ﺍﳌﻌﺒﻮﺩ ﻭﺟﺐ ﺃﻟﹼﺎ ﺗﻜﻮﻥ ﺍﶈﺒ‪‬ﺔ ﺍﻟﺘﺎﻣ‪‬ﺔ ﺇﻻ ﻟﻪ‪ ،‬ﻓﻤﻦ ﺃﺣ ‪‬‬
‫ﻏﲑ ﺍﷲ ﺳﻘﻂ ﻣﻦ ﻋﲔ ﺍﷲ‪.‬‬
‫ﺐ ﺍﷲ ﻗﺬﻑ ﺍﷲ ﰲ ﻗﻠﺒﻪ ﻣـﻦ ﻧـﻮﺭﻩ‪،‬‬ ‫ﺐ ﺇﻻ ﺍﷲ‪ ،‬ﻭﻣﻦ ﺃﺣ ‪‬‬ ‫ﻭﺍﳊ ‪‬ﻖ ﻻ ﻳﻘﺪ‪‬ﺭ ﺍﳊ ‪‬‬
‫ﻓﺎﺣﺬﺭ ﺃﻳ‪‬ﻬﺎ ﺍﻟﺴﺎﻟﻚ ﺃ ﹾﻥ ﺗﻌﻄﻲ ﻗﻠﺒﻚ ﻟﻐﲑ ﺍﷲ ﻓﺈ‪‬ﻢ ﻟﻦ ﻳﻘﺪ‪‬ﺭﻭﺍ ﳏﺒﺘﻚ ﻭﻟﻦ ﻳﻌﻄﻮﻙ‬
‫ﺷﻴﺌﹰﺎ ﻟﻔﻘﺮﻫﻢ‪ ،‬ﻭﺭﲟﺎ ﻷﻱ ﻋﺎﺭﺽ ﲣﻠﹼﻮﺍ ﻋﻨﻚ‪ ،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ‪o n m { :‬‬
‫‪] z} | { z y xw v u t s r q p‬ﺍﻟﺒﻘﺮﺓ‪.[١٦٥ :‬‬

‫ﺏ‪ ،‬ﻓﺎﺣﺮﺹ ﺃ ﹾﻥ ﺗ‪‬ﺨﺮﺝ‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺇﳕﺎ ﺃﻧﺖ ﻋﺒ ‪‬ﺪ ﻭﺍﷲ ﺭ ‪‬‬
‫ﺏ ﻣﻦ ﻗﻠﺒﻚ ﻟﻴﻜﻮﻥ ﻣ‪‬ﻔﺮ‪‬ﻏﹰﺎ ﷲ ﻭﺇﻻ ﺳﻘﻄﺖ ﻣﻦ ﻋﻴﻨﻪ‪.‬‬‫ﻛﻞ ﳏﺒﻮ ﹴ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﺑﻦ ﻣﺎﺟﻪ ﰲ ﺳﻨﻨﻪ )‪.(٤١٣٦‬‬

‫‪٢٦٣‬‬
‫‪ (١١٣‬ﻣﺎ ﲡﺪﻩ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺍﳍﻤﻮﻡ ﻭﺍﻷﺣﺰﺍﻥ ﻓﻸﺟﻞ ﻣﺎ ﻣ‪‬ﻨ‪‬ﻌﺖ ﻣ‪‬ـﻦ ﻭﺟـﻮﺩ ﺍﻟﻌﹶﻴـﺎﻥ‪،‬‬

‫ﻓﻤﻦ ﺍﻟﻌﻴﺎﻥ ﺃﻥ‪ ‬ﺗﺮﻯ ﲤﺎﻡ ﺍﻟﻨ‪‬ﻌﻤـﺔ ﻋﻠﻴـﻚ ﺃﻥ‪ ‬ﻳﺮﺯﻗَـﻚ ﻣـﺎ ﻳﻜﻔﻴـﻚ ﻭﳝﻨﻌﹶـﻚ ﻣـﺎ ﻳ‪‬ﻄﻐﻴـﻚ‪،‬‬

‫ﻭﻣ‪‬ﻦ ﺍﻟﻌﻴﺎﻥ ﺃﻥ‪ ‬ﺗﻘﻠﻞّ ﻣﺎ ﺗﻔﺮﺡ ﺑﻪ‪ ،‬ﻟﻴﻘﻞّ ﻣﺎ ﲢﺰﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻴﺎﻥ ﺃﻥ‪ ‬ﺗﺮﻯ ﺍﻟﺪ�ﻴﺎ ﳏﻼ‪‬‬

‫ﻟﻸﻏﻴﺎﺭ ﻭﻣﻌﺪ�ﺎً ﻟﻸﻛﺪﺍﺭ ﻓﺘﺰﻫﺪ ﻓﻴﻬﺎ‪ ،‬ﻭﳌّﺎ ﻋﹶﻠ‪‬ﻢﹶ ﺃ�ﻚ ﻻ ﺗﻘﺒﻞ ﺍﻟﻨﺼﺢ ﺍﳌُﺠﺮ‪‬ﺩ ﻓـﺬﻭ‪‬ﻗﻚ‬

‫ﻣﻦ ﺫﻭﺍﻗﻬﺎ ﻣﺎ ﻳ‪‬ﺴﻬ‪‬ﻞ ﻋﻠﻴﻚ ﻭﺟﻮﺩ ﻓﺮﺍﻗﻬﺎ‪..‬‬

‫ﺇ ﹼﻥ ﺍﷲ ‪ ‬ﺍﺑﺘﻠﻰ ﺍﻹﻧﺴﺎﻥ ﰲ ﻫﺬﺍ ﺍﳊﻴﺎﺓ ﺑﻘﺎﻧﻮﻥ ﺍﻟﺴﺒﺒﻴﺔ‪ ،‬ﻓﻈﻦ ﺍﻟﻨﺎﺱ ﺃ ﹼﻥ ﺍﻟﺴﺒﺐ‬
‫ﻫﻮ ﺍﳌﺆﺛﺮ‪ ،‬ﻭﺍﳊﻘﻴﻘﺔ ﺃ ﹼﻥ ﺍﻟﺴﺒﺐ ﳐﻠﻮﻕ ﻣﻦ ﳐﻠﻮﻗﺎﺕ ﺍﷲ ﻻ ﺗﺄﺛﲑ ﻟﻪ ﻭﻻ ﻗﺪﺭﺓ ﻟـﻪ‬
‫ﻋﻠﻰ ﺷﻲﺀ‪ ،‬ﻭﺇﳕﺎ ﺧﻠﻖ ﺍﷲ ﻫﺬﺍ ﺍﻟﻘﺎﻧﻮﻥ ﺍﺧﺘﺒﺎﺭﹰﺍ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻫـﻞ ﻳـﺮﻛﻦ ﻭﳝﻴـﻞ‬
‫ﻟﻸﺳﺒﺎﺏ ﺃﻡ ﻳﺮﻯ ﻳﺪ ﺍﷲ ﺗﺘﺪﺧﻞ ﰲ ﻛﻞ ﺷﻲﺀ ﰲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪.‬‬
‫ﻼ‬
‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ ‪ :‬ﺭﻓﻊ ﺍﳊﺠﺐ ﺑﲔ ﺍﻟﺴﺎﻟﻚ ﻭﺭﺑﻪ ﺣﱴ ﻻ ﻳﺸـﻬﺪ ﻓـﺎﻋ ﹰ‬
‫ﻭﻣﺘﺼﺮﻓﹰﺎ ﻭﺧﺎﻟﻘﹰﺎ ﺇﻻ ﺍﷲ‪ ،‬ﻓﻤﻦ ﺩﺧﻞ ﺍﻟﻄﺮﻳﻖ ﻭﺷﻬﺪ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ ﹶﻓﹺﻨ ‪‬ﻲ ﳘﹼﻪ ﻭﺯﺍﻝ‬
‫ﻏﻤ‪‬ﻪ ﻷﻧﻪ ﻳﺸﻬﺪ ﺍﻟﻔﺎﻋﻞ ﻫﻮ ﺍﷲ‪:‬‬
‫{‪] z ¬ « ª © ¨ § ¦ ¥‬ﺍﻟﺘﻮﺑﺔ‪،[٤٠ :‬‬
‫ﻭﻣﻦ ﱂ ﻳﺪﺧﻞ ﺍﻟﻄﺮﻳﻖ ‪‬ﺣﺠﺒﺖ ﺑﺼﲑﺗﻪ ﻋﻦ ﺍﳊﻖ ﻭﺷﻬﺪ ﺍﳌﺨﻠﻮﻗﲔ ﻣﺘﺼـﺮﻓﲔ‬
‫ﻓﺎﻫﺘ ‪‬ﻢ ﻭﺍﻏﺘ ‪‬ﻢ ﻭﺍﻋﺘ ﹼﻞ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﺣﺼﻞ ﺍﻟﻔﻘﺮ ﻭﺿﻴﻖ ﺍﻟﻴﺪ ﺣﺰﻥ ﻭﺗﻮﺟ‪‬ﻪ ﺇﱃ ﺍﷲ ﻳﺴﺄﻟﻪ‬
‫ﺳﻌﺔ ﺭﺯﻗﻪ‪ ،‬ﻭﻟﻮ ﻛﺸﻒ ﻟﻪ ﺍﻟﻐﻄﺎﺀ ﻟﻌﻠﻢ ﺃﻥ ﲤﺎﻡ ﺍﻟﻨﻌﻤﺔ ﺃﻥ ﻳﻜﻮﻥ ﺭﺯﻗﻪ ﻛﻔﺎﻓـﹰﺎ ﻻ‬
‫ﺯﻳﺎﺩﺓ ﻭﻻ ﻧﻘﺼﺎﻥ‪ ،‬ﻷﻥ ﰲ ﺍﻟﻨﻘﺼﺎﻥ ﻫ ‪‬ﻢ ﺍﻟﻌﻴﺎﻝ ﻭﺍﻻﻧﺸﻐﺎﻝ ﻋـﻦ ﺫﻛـﺮ ﺍﷲ‪ ،‬ﻭﰲ‬
‫ﺍﻟﺰﻳﺎﺩﺓ ﻫ ‪‬ﻢ ﺍﻹﻧﻔﺎﻕ ﻭﺍﻻﻫﺘﻤﺎﻡ ﺑﺎﻟﻜﻤﺎﻟﻴ‪‬ﺎﺕ ﻓﺎﻻﻧﺸﻐﺎﻝ ﻋﻦ ﺫﻛﺮ ﺍﷲ‪ ،‬ﺃﻣﺎ ﺍﻟﻜﻔﺎﻑ‬

‫‪٢٦٤‬‬
 ‫ﻍ ﻟﻠﻘﻠﺐ ﻣﻦ ﺍﻻﻧﺸﻐﺎﻝ ﻭﺗﻮﺟ ‪‬ﻪ ﻟﺬﻛﺮ ﺍﷲ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻓﻔﺮﺍ ﹲ‬
‫{ ‪ ] z l k j i h g f e d‬ﺍﻟﻌﻠﻖ‪.[٧ – ٦ :‬‬

‫ﻋﻦ ﺃﰊ ﺍﻟﺪﺭﺩﺍﺀ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬

‫»ﻣﺎ ﻃﻠﻌﺖ ﴰﺲ ﻗﻂ ﺇﻻ ﺑﻌﺚ ﲜﻨﺒﺘﻴﻬﺎ ﻣﻠﻜﺎﻥ ﻳﻨﺎﺩﻳـﺎﻥ‪ ،‬ﻳﺴـﻤﻌﺎﻥ ﺃﻫـﻞ‬
‫ﺍﻷﺭﺽ ﺇﻻ ﺍﻟﺜﻘﻠﲔ‪ :‬ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻫ ﹼﻠﻤﻮﺍ ﺇﱃ ﺭﺑﻜﻢ‪ ،‬ﻓﺈﻥ ﻣﺎ ﻗﻞ ﻭﻛﻔﻰ ﺧﲑ ﳑﺎ‬
‫ﻛﺜﺮ ﻭﺃﳍﻰ‪ ،‬ﻭﻻ ﺁﺑﺖ ﴰﺲ ﻗﻂ ﺇﻻ ﺑﻌﺚ ﲜﻨﺒﺘﻴﻬﺎ ﻣﻠﻜﺎﻥ ﻳﻨﺎﺩﻳﺎﻥ ﻳﺴﻤﻌﺎﻥ ﺃﻫﻞ‬
‫ﺍﻷﺭﺽ ﺇﻻ ﺍﻟﺜﻘﻠﲔ‪ :‬ﺍﻟﻠﻬﻢ ﺃﻋﻂ ﻣﻨﻔﻘﹰﺎ ﺧﻠﻔﹰﺎ ﻭﺃﻋﻂ ﳑﺴﻜﹰﺎ ﻣﺎ ﹰﻻ ﺗﻠﻔﹰﺎ«)‪.(١‬‬
‫ﻭﻣﻦ ﺩﻋﺎﺋﻪ ‪» :‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻞ ﺭﺯﻕ ﺁﻝ ﳏﻤ ‪‬ﺪ ﻛﻔﺎﻓﹰﺎ«)‪.(٢‬‬
‫ﺍﻟﺴﺎﻟﻚ ﺍﳌﺆﻣﻦ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﳝﻜﻦ ﺃ ﹾﻥ ﻳﻘﺼﺪ ﺍﷲ ﺑﻨ‪‬ﻴﺘﻪ ﰲ ﻃﻠﺐ ﺍﻟﺪﻧﻴﺎ ﻟﻜﻦ ﺍﳌﺸﻜﻠﺔ‬
‫ﺃ ﹾﻥ ﻳﺮﺯﻕ ﺑﻌﺪﻫﺎ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻋﻠﻰ ﻧﻴﺘﻪ‪.‬‬
‫ﺇ ﹼﻥ ﺍﻟﺘﺼﻮﻑ ﻻ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﻔﻘﺮ ﻭﻟﻜﻦ ﻳﺪﻋﻮ ﺇﱃ ﺍﻟﺰﻫﺪ ﻭﺃﻥ ﲤﻠﻚ ﺍﻟـﺪﻧﻴﺎ ﻭﻻ‬
‫ﻚ‪ ،‬ﻭﻟﻜﻦ ﺃ‪‬ﻧﻰ ‪‬ﺆﻻﺀ ﺍﻟﺮﺟﺎﻝ؟ ﻟﺬﻟﻚ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﻋﻨﺪﻣﺎ ﻳﺘﺤﻘﻖ ﻓﻴﻚ ﺍﻹﳝﺎﻥ‬ ‫ﲤﻠﻜﹸ ‪‬‬
‫ﻇﺎﻫﺮﹰﺍ ﻭﺑﺎﻃﻨﹰﺎ ﻻ ‪‬ﻳﺨﺎﻑ ﻋﻠﻴﻚ ﻣﻦ ﺍﻟﻐﲎ‪.‬‬
‫ﻫﺬﻩ ﺍﻟﻔﻠﺴﻔﺔ ﻫﻲ ﻓﻘﻪ ﺍﻟﺪﻧﻴﺎ ﰲ ﺍﻹﺳﻼﻡ ﻭﻟﻜﻦ ﻣﻊ ﻋﻤﻴﻖ ﺍﻷﺳـﻒ ﻻ ﻳﻮﺟـﺪ‬
‫ﺏ ﻭﺍﺣ ‪‬ﺪ ﻳﺘﺤﺪﺙ ﻋﻦ ﻓﻘﻪ ﺍﻟﺪﻧﻴﺎ ﰲ ﻛﻞ ﺍﳉﺎﻣﻌﺎﺕ ﺍﻹﺳﻼﻣﻴﺔ ﺍﻟﺸﺮﻋﻴﺔ‪.‬‬ ‫ﻛﺘﺎ ‪‬‬
‫ﻟﺬﻟﻚ ﺿﺎﻉ ﻃﻼﺏ ﺍﻟﻌﻠﻢ ﺇﻻ ﻣﻦ ﺭﺣﻢ ﺭﰊ ﻭﺗﻌﺮﻑ ﻋﻠﻰ ﺍﻟﻌﺎﺭﻓﲔ ﻓﻌﺮ‪‬ﻓﻮﻩ ﺍﷲ‪.‬‬
‫ﺇ ﹼﻥ ﻣﻦ ﻃﺒﻊ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﺪﻧﻴﺎ ﺃ ﹾﻥ ﻳﻔﺮﺡ ﺑﺎﻟﻮﺟﺪ ﻭﳛﺰﻥ ﺑﺎﻟﻔﻘﺪ‪ ،‬ﻭﳌﹼـﺎ ﻛﺎﻧـﺖ‬
‫ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻻ ﺗﺪﻭﻡ ﻓﻴﻬﺎ ﻟ ﹼﺬﺓ ﻭﺟ ‪‬ﺪ ﻭﻻ ﻳﺴﺘﻤﺮ ﻓﻴﻬﺎ ﺃﱂ ﻓﻘ ‪‬ﺪ‪ ،‬ﻭﺍﻹﻧﺴﺎﻥ ﻓﻴﻬﺎ ﺑﲔ‬
‫ﺃﱂ ﺍﻟﻔﻘﺪ ﻭﺣﻼﻭﺓ ﺍﻟﻮﺟﺪ‪ ،‬ﻭﻻ ﻳﻜﺎﺩ ﻳﻔﺮﺡ ﺑﻮﺟ ‪‬ﺪ ﺣﱴ ﻳﺘﺒ‪‬ﻌﻪ ﺃ ﹲﱂ ﺑﻔﻘـ ‪‬ﺪ‪ ،‬ﹶﺫﻛﹶـ ‪‬ﺮ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪(٢١٧٦٩‬‬

‫)‪ (٢‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ )‪.(١٠٥٥‬‬
‫‪٢٦٥‬‬
‫ﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻤ‪‬ﻠﺊ ﻗﻠ‪‬ﺒﻪ ﺑﺎﷲ‪ ،‬ﻓﺰ ‪‬ﻫ ‪‬ﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﻭﺟ ‪‬ﺪ ﻭﻓﻘ ‪‬ﺪ ﻓﺼﺎﺭ‬
‫ﻚﺍَ‬
‫ﺍﻟﺴﺎﻟ ‪‬‬
‫ﻛﻤﺎ ﻻ ﻳﻔﺮﺡ ﺑﻮﺟ ‪‬ﺪ ﻛﺬﺍ ﻻ ﻳﺄﱂ ﻟﻔﻘ ‪‬ﺪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫]ﺍﻟﺒﻘﺮﺓ‪.[١٥٦ :‬‬ ‫{ ^ _` ‪z g f e d c b a‬‬
‫ﺧﻄﺄ ﰲ ﺍﻻﻗﺘﺼﺎﺩ ﺍﻹﺳﻼﻣﻲ ﺃ ﹾﻥ ﻳﻘﻮﻡ ﺍﻹﻧﺴﺎﻥ ﺍﳌﺆﻣﻦ ﺑﺘﻜﺜﲑ ﻣﺎﻟـﻪ ﺑﻌﻘـﺎﺭﺍﺕ‬
‫ﻭﺃﻣﻼﻙ ﺟﺎﻣﺪﺓ‪ ،‬ﺑﻞ ﳚﺐ ﻋﻠﻴﻪ ﺃ ﹾﻥ ﳛﻮﻝ ﺃﻣﻮﺍﻟﻪ ﺇﱃ ﺣﺮﻛﺔ ﰲ ﺍﻟﺘﺠﺎﺭﺓ‪.‬‬
‫ﺣﺪﺛﻨﺎ ﺳﻴﺪﻱ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻗﺪﺱ ﺳﺮﻩ ﻋﻦ ﺳﻴﺪﻱ ﺍﻟﺸﻴﺦ ﺃﻣﲔ ﻛﻔﺘﺎﺭﻭ‬
‫ﹸﻗﺪ‪‬ﺱ ﺳﺮﻩ‪)) :‬ﺃﻧﻪ ﻛﺎﻥ ﺃﺣﺪ ﻣﺮﻳﺪﻳﻪ ﻗﺪ ﺑﻠﻎ ﺍﻟﺴﺘﲔ ﻣﻦ ﻋﻤﺮﻩ‪ ،‬ﻣﺎﺕ ﻭﻟﺪﻩ ﺍﻟﺸﺎﺏ‬
‫ﺍﻟﺬﻱ ﻳﻨﻔﻖ ﻋﻠﻴﻪ‪ ،‬ﻭﳌﺎ ﺯﺍﺭﻩ ﺍﻟﺸﻴﺦ ﺃﻣﲔ ﻣﻌﺰ‪‬ﻳﹰﺎ ﻭﺟﺪﻩ ﻳﺒﻜﻲ ﺑﻜﺎ ًﺀ ﺷﺪﻳﺪﹰﺍ! ﻓﺼـﺎﺭ‬
‫ﻳﻄﻴ‪‬ﺐ ﺧﺎﻃﺮﻩ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺮﺟﻞ‪ :‬ﻻ ﺃﺑﻜﻲ ﻋﻠﻰ ﻭﻟﺪﻱ؛ ﻭﻟﻜﻦ ﺃﺑﻜﻲ ﻋﻠﻰ ﻧﻔﺴﻲ! ﻣﻦ‬
‫ﺳﻴﻨﻔﻖ ﻋﻠﻲ‪‬؟ ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﺦ ﺃﻣﲔ‪ :‬ﺃﱂ ﻳﺘﺮﻙ ﻟﻚ ﺷﻴﺌﺎﹰ؟ ﻗﺎﻝ‪ :‬ﺑﻠﻰ! ﻓﻘﺎﻝ ﺍﻟﺸـﻴﺦ‬
‫ﺃﻣﲔ‪ :‬ﻛﻢ ﺗﻜﻔﻴﻚ؟ ﻗﺎﻝ‪ :‬ﺳﺘﺔ ﺃﺷﻬﺮ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﺸﻴﺦ ﺃﻣﲔ ﻭﻫﻮ ﻳﻀﺤﻚ‪ :‬ﳌﺎ ﺗﻨﺘﻬﻲ‬
‫ﺍﻟﺴﺘﺔ ﺃﺷﻬﺮ ﺍﺑﻜﻲ! ﻭﺑﻌﺪ ﺛﻼﺛﺔ ﺃﺷﻬﺮ ﻣﺎﺕ ﺍﻟﺮﺟﻞ!!‪((..‬‬

‫ﻭﺍﻋﻠﻢ ﺃ‪‬ﺎ ﻣﺎ ﲰﻴﺖ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﻟﺪﻧﺎﺀ‪‬ﺎ‪ ،‬ﺩﻧﺎﺀﺓ ﻣﻜﺎ‪‬ﺎ ﻭﺯﻣﺎ‪‬ﺎ ﻭﻧﻮﻋﻬﺎ‪ ،‬ﻭﻣـﻦ‬
‫ﺍﻟﻌﻴﺎﻥ ﺟﻌﻠﻬﺎ ﺍﷲ ﺩﺍﺭﹰﺍ ﻻﻣﺘﺤﺎﻥ ﺧﻠﻘﻪ‪ ،‬ﺟﻌﻞ ﻓﻴﻬﺎ ﻣﻦ ﺃﺷـﺒﺎﻩ ﺍﻟﻄﻴﺒـﺎﺕ ﻭﺍﳌﺘـﻊ‬
‫ﻭﺍﳌﻠﺬﺍﺕ‪ ،‬ﻭﺭﻏﻢ ﺑﻴﺎﻥ ﺣﻘﺎﺭ‪‬ﺎ ﻟﻠﻌﻴﺎﻥ‪ ،‬ﺟﻌﻞ ﺻﻐﺎﺭ ﺍﻟﻌﻘﻮﻝ ﻭﺍﻟﻨﻔﻮﺱ ﻳﺘﻤ‪‬ﺘﻌﻮﻥ ‪‬ﺎ‬
‫ﻭﻳ‪‬ﻘﺒﻠﻮﻥ ﻋﻠﻴﻬﺎ‪ ،‬ﻭﻻ ﻳ‪‬ﺒﺎﻟﻮﻥ ﲟﻮﺍﻋﻆ ﺍﻟﻮﺍﻋﻈﲔ ﻭﻧﺼﺎﺋﺢ ﺍﳌﻬﺘﺪﻳﻦ‪ ،‬ﻭﺑﺮﲪ ‪‬ﺔ ﻣـﻦ ﺍﷲ‬
‫ﺑﺎﻹﻧﺴﺎﻥ ﺿﻴ‪‬ﻖ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﻭﺟﺒﻠﻬﺎ ﺑﺎﳍﻤﻮﻡ ﻭﺍﻟﻐﻤﻮﻡ ﻭﺍﻷﺣﺰﺍﻥ ﺣﱴ ﻳﺴـﻬﻞ‬
‫ﻋﻠﻰ ﺍﻹﻧﺴﺎﻥ ﻓﺮﺍﻗﻬﺎ ﻭﺗﺮﺣﻞ ﳘﹼﺘﻪ ﻣﻨﻬﺎ ﺇﱃ ﺍﻟﻌﺎﱂ ﺍﻟﻌﻠﻮﻱ‪.‬‬
‫ﻛﺘﺐ ﻋﻠ ‪‬ﻲ ‪ ‬ﺇﱃ ﺳﻠﻤﺎﻥ ﺍﻟﻔﺎﺭﺳﻲ ﻳﻘﻮﻝ‪:‬‬
‫))ﻣﺜﹶﻞ ﺍﻟﺪﻧﻴﺎ ﻛﻤ‪‬ﺜﻞ ﺍﳊﻴ‪‬ﺔ ﻟﻴ‪‬ﻦ ﳌﺴﻬﺎ‪ ..‬ﻗﺎﺗ ﹲﻞ ﲰ‪‬ﻬﺎ‪ ..‬ﻓﺄﻋﺮﺽ ﻋﻦ ﻛﻞ ﻣﺎ ﻳﻌﺠﺒـﻚ‬

‫‪٢٦٦‬‬
‫ﻉ ﻋﻨﻚ ﳘﻮﻣﻬﺎ ﳌﹼﺎ ﺗﻴﻘﻨﺖ ﻣﻦ ﻓﺮﺍﻗﻬﺎ‪ ،‬ﻭﻛـﻦ‬ ‫ﻓﻴﻬﺎ‪ ..‬ﻟﻘﻠﹼﺔ ﻣﺎ ﻳﺼﺤﺒﻚ ﻣﻨﻬﺎ‪ ،‬ﻭﺩ ‪‬‬
‫ﺃﺳ ‪‬ﺮ ﻣﺎ ﺗﻜﻮﻥ ﻓﻴﻬﺎ ﺃﺣﺰﻥ ﻣﺎ ﺗﻜﻮﻥ ﻣﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺻﺎﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻛﻠﻤﺎ ﺍﻃﻤـﺄ ﹼﻥ ﺇﱃ‬
‫ﺳﺮﻭﺭﻫﺎ ﺃﺷﺨﺺ ﺇﱃ ﻣﻜﺮﻭﻫﻬﺎ((‬

‫ﻟﻄﻴﻔﺔ‪:‬‬
‫ﺇ ﹼﻥ ﺍﻟﺼﺤﺎﺑﺔ ‪‬ﻛﺎﻧﻮﺍ ﺯﻫ‪‬ﺎﺩﹰﺍ ﻛﻠﹼﻬﻢ‪ ،‬ﻟﻜﻦ ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﻣﺬﺍﻫﺐ )ﺃﺫﻭﺍﻕ( ﻛـ ﱞﻞ‬
‫ﺍﻏﺘﺮﻑ ﻣﻦ ﺷﺎﻃﺊ ﻣﻦ ﺷﻮﺍﻃﺊ ﲝﺮ ﺍﻟﻨﱯ ‪ ،‬ﻓﻤﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﺯﺍﻫﺪﹰﺍ ﻭﳛﺐ ﺍﻟﻔﻘﺮ‪،‬‬
‫ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﺯﺍﻫﺪﹰﺍ ﻭﳛﺐ ﺍﻟﻐﲎ‪ ،‬ﻭﻣﻨﻬﻢ ﻣﻦ ﻛﺎﻥ ﺯﺍﻫﺪﹰﺍ ﻭﻳﻨﻔﻖ ﻣﺎﻟﻪ ﻛﻠـﻪ ﰲ‬
‫ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﺍﻟﻄﺮﻳﻒ ﺃﻧﻨﺎ ﻧﺴﻤﻊ ﺍﶈ ‪‬ﺪﺛﲔ ﻛ ﱞﻞ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﻄﺮﻑ ﺍﻟﺬﻱ ﳛﺐ‪،‬‬
‫ﻓﺎﻟﻐﲏ‪ ‬ﻳﺘﺤﺪﺙ ﻋﻦ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺑﻦ ﻋﻮﻑ‪ ،‬ﻭﻳﺴﺘﺸﻬﺪ ﻋﻠﻰ ﺫﻟﻚ ﺑﺄﻥ ﺍﻟﻐـﲎ ﰲ‬
‫ﺍﻹﺳﻼﻡ ﳏﻤﻮ ‪‬ﺩ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻹﻣﺎﺭﺓ ﻳﺘﺤ ‪‬ﺪﺙ ﻋﻦ ﻣﻌﺎﻭﻳﺔ ﺑﻦ ﺃﰊ ﺳـﻔﻴﺎﻥ‪ ،‬ﻭﻳﺮﻳـﺪ‬
‫ﺑﺬﻟﻚ ﻣﺪﺡ ﻧﻔﺴﻪ‪ ،‬ﻭﺍﻟﻔﻘﲑ ﻳﺘﺤﺪﺙ ﻋﻦ ﺃﰊ ﺫﺭ ﻭﺳﻠﻤﺎﻥ ﻳﺮﻳﺪ ﺑﺬﻟﻚ ﺗﺰﻛﻴﺔ ﻧﻔﺴﻪ‬
‫ﻭﺗﻌﻠﻴﻞ ﻓﻘﺮﻩ‪ ...‬ﻓﺄﻳﻦ ﺍﳌﻮﺿﻮﻋﻴﺔ ﰲ ﺍﳊﺪﻳﺚ؟!‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺟﺘﻬﺪ ﺭﻓﻊ ﺍﳊﺠﺐ ﻭﺣﺼﻮﻝ ﺍﻟﺸﻬﻮﺩ ﻟﺘﻔﻘﻪ ﺣﻘﻴﻘـﺔ ﺍﻟـﺪﻧﻴﺎ‪،‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻏﺘﻤﺎﻣﻚ ﻭﺍﺿﻄﺮﺍﺑﻚ ﻭﺗﻌﺒﻚ ﺳﺒﺒﻪ ﺿﻌﻒ ﺷﻬﻮﺩﻙ‪.‬‬

‫‪٢٦٧‬‬
‫‪ (١١٤‬ﺍﻟﻌ‪‬ﻠﻢ‪ ‬ﺍﻟﻨﺎﻓﻊ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺒﺴﻂ ﰲ ﺍﻟﺼ‪‬ﺪﺭ ﺷﻌﺎﻋ‪‬ﻪ ﻭﻳﻜﺸﻒ ﺑـﻪ ﻋـﻦ ﺍﻟﻘﻠـﺐ‬

‫ﻗﻨﺎﻋ‪‬ﻪ‪ ،‬ﻓﺨﲑ ﺍﻟﻌ‪‬ﻠﻢ ﻣﺎ ﻗﺎﺭ�ﺘﻪ ﺍﳋﺸﻴﺔ ﻓﺈﻥ ﻛﺎﻥ ﻓَﻠَﻚﹶ ﻭﺇﻻ ﻓﻌﻠﻴﻚ‪.‬‬
‫ﺍﻟﻌﻠﻢ ﺃﻓﻀﻞ ﻭﺃﻋﻈﻢ ﻣﺎ ﺧﻠﻖ ﺍﷲ ‪ ،‬ﻭﻫﻮ ﺃﺩﺍﺓ ﻣﻌﺮﻓﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭﺻﻮ ﹲﻥ ﻋـﻦ‬
‫ﺍﳉﻬﻞ ﺑﻪ‪ ،‬ﻓﺎﻟﻌﻠﻢ ﳏﻤﻮ ‪‬ﺩ ﺑﺬﺍﺗﻪ ﻟﻜﻦ ﺍﳌﺸﻜﻞ ﻋﻨﺪ ﺃﻫﻠﻪ‪ ...‬ﳌﹼﺎ ﻳﻜﻮﻥ ﺻﺎﺣﺐ ﺍﻟﻌﻠﻢ‬
‫ﺧﺎﻟﻴﹰﺎ ﻣﻦ ﲦﺮﺍﺕ ﺍﻟﻌﻠﻢ ﻭﺳﻠﻮﻛﻪ ﻭﻧﺘﺎﺋﺠﻪ ﺻﺎﺭ ﺍﳉﻬ ﹸﻞ ﺧﲑﹰﺍ ﻟﻪ‪.‬‬
‫ﺝ ﻟﻠﻘﻠـﺐ‬ ‫ﻭﺍﻟﺴﻠﻮﻙ ﻧﻘﻠ ﹲﺔ ﻣﻦ ﺍﻟﻨﻈﺮﻳ‪‬ﺔ ﺍﻟﻌﻠﻤﻴﺔ ﺇﱃ ﺍﻟﻌﻤﻠﻴ‪‬ﺔ ﻭﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﻷﻧﻪ ﻋـﻼ ‪‬‬
‫ﳏ ‪‬ﺮﻙ ﺍﻹﻧﺴﺎﻥ‪.‬‬
‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﻣﺎﻟﻚ ‪:‬‬
‫))ﻣﻦ ﺗﻔﻘﻪ ﻭﱂ ﻳﺘﺼﻮﻑ ﻓﻘﺪ ﺗﻔﺴ‪‬ﻖ‪ ،‬ﻭﻣﻦ ﺗﺼﻮ‪‬ﻑ ﻭﱂ ﻳﺘﻔﻘﹼﻪ ﻓﻘﺪ ﺗﺰﻧﺪﻕ‪ ،‬ﻭﻣﻦ‬
‫ﲨﻊ ﺑﻴﻨﻬﻤﺎ ﻓﻘﺪ ﲢﻘﻖ((‪.‬‬
‫ﺧﲑ ﻣﺎ ﻳ‪‬ﻘﺮ‪‬ﺏ ﺍﻟﻌﺒﺪ ﺇﱃ ﺭﺑﻪ ﺍﻟﻌﻠﻢ‪ ،‬ﻭﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﻣﻘﺎﻣﹰﺎ ﻭﻗﺪﺭﹰﺍ ﺍﻟﻌﻠﻤﺎﺀ‪ ،‬ﻭﺍﻟﻌﻠﻢ‬
‫ﻧﺼﻒ ﺍﻟﻨﺒﻮ‪‬ﺓ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪] z | { z y { :‬ﺍﻷﻧﺒﻴﺎﺀ‪.[٧٩ :‬‬
‫ﺍﻟﻌﻠﻢ ﺛﻼﺛﺔ ﺃﻗﺴﺎﻡ‪:‬‬
‫‪ -١‬ﻋﻠ ‪‬ﻢ ﺑﺎﻟﺪﻧﻴﺎ‪:‬‬
‫ﻭﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﻘﻮﺍﻧﲔ ﺍﷲ ﰲ ﺧﻠﻘﻪ‪ ،‬ﻭﻫﻮ ﳏﻤﻮ ‪‬ﺩ ﺇﺫﺍ ﻣﺎ ﻛﺎﻥ ﻣﺴـﻠﻜﹰﺎ ﳌﻌﺮﻓـﺔ‬
‫ﻋﻈﻤﺔ ﺍﷲ‪ ،‬ﻭﻣﻮﺿﻊ ﻫﺬﻩ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻘﻞ‪.‬‬
‫‪ -٢‬ﻋﻠ ‪‬ﻢ ﺑﺎﻟﺪﻳﻦ‪:‬‬
‫ﻭﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﺑﺎﻟﺸﺮﻳﻌﺔ ﻭﺃﺣﻜﺎﻣﻬﺎ‪ ،‬ﻭﻫﻮ ﳏﻤﻮ ‪‬ﺩ ﺇﺫﺍ ﻛﺎﻥ ﻣﻮﺿـﻮﻋﹰﺎ ﻣﻮﺿـﻊ‬
‫ﺍﻟﺘﻄﺒﻴﻖ‪ ،‬ﻭﻣﻮﺿﻊ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻘﻞ‪.‬‬

‫‪٢٦٨‬‬
 ‫‪ -٣‬ﻋﻠ ‪‬ﻢ ﺑﺎﷲ‪:‬‬
‫ﻭﻫﻮ ﺇﻣﺎﻡ ﺍﻟﻌﻠﻮﻡ ﻭﺭﺃﺳﻬﺎ‪ ،‬ﻭﻫﻮ ﻣﺎ ﻳﺘﻌﻠﻖ ﲟﻌﺮﻓﺔ ﺻﻔﺎﺕ ﺍﷲ ﻣﺎ ﻳﻠﻴﻖ ﺑﺬﺍﺗﻪ ﻭﻣﺎ ﻻ‬
‫ﻳﻠﻴﻖ‪ ،‬ﻭﻣﻮﺿﻊ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺍﻟﻘﻠﺐ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫]ﻓﺎﻃﺮ‪.[٢٨ :‬‬ ‫{¯ ‪z ´ ³ ² ± °‬‬
‫ﷲ ﺍﻟﻌﻠﻤﺎ َﺀ ﺑﻮﺻﻒ ﺍﳋﺸﻴﺔ‪ ،‬ﻭﻫﻢ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﷲ ﺍﳊﻘﻴﻘﻴﻮﻥ ﺍﻟﺬﻳﻦ ﻭﻗـﻊ‬
‫ﻭﺣﺼﺮ ﺍ ُ‬
‫ﺍﻟﻌﻠﻢ ﰲ ﻗﻠﻮ‪‬ﻢ ﻭﺗﺮ ‪‬ﺷﺤﺖ ﺁﺛﺎﺭﻩ ﻋﻠﻰ ﺟﻮﺍﺭﺣﻬﻢ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻌﻠﻢ ﻓﻀ ﹲﻞ ﻟﺬﺍﺗﻪ ﻭﺇﳕـﺎ‬
‫ﻓﻀﻠﻪ ﻟﺜﻤﺮﺍﺗﻪ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻋﺬﺍﺑﹰﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﺎﱂ ﱂ ﻳﻨﻔﻌﻪ ﻋﻠﻤﻪ«)‪.(١‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺬﺭ ﺃﻥ ﻳﻜﻮﻥ ﻋﻠﻤﻚ ﺳﻄﺤﻴﹰﺎ ﻋﻠﻰ ﺍﻟﻠﺴﺎﻥ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻌﻠـﻢ‬
‫ﺍﻟﻨﺎﻓﻊ ﻣﺎ ﻭﻗﺮ ﰲ ﺍﻟﻘﻠﺐ ﻭﺻﺪ‪‬ﻗﻪ ﺍﻟﻌﻤﻞ‪.‬‬

‫*********‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﻄﱪﺍﱐ ﰲ ﺍﻟﺼﻐﲑ )‪ (٥٠٧‬ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﻟﻠﺴﻴﻮﻃﻲ‪.‬‬

‫‪٢٦٩‬‬
‫‪ (١١٥‬ﻟﻴﺲ ﺍﻟﺘﻮﺍﺿﻊ ﺇﻻ ﻋﻦ‪ ‬ﺭﻓﻌﺔ‪ ،‬ﻭﻣﻦ ﺃﺛﺒـﺖ ﻟﻨﻔﺴـﻪ ﺗﻮﺍﺿـﻌﺎً ﻓﻬـﻮ ﺍﳌﺘﻜﺒ‪‬ـﺮ ﺣﻘّـﺎً‬

‫ﻭﻟﻴﺲ ﺍﳌﺘﻮﺍﺿﻊ ﺍﻟﺬﻱ ﺇﺫﺍ ﺗﻮﺍﺿﻊ ﺭﺃﻯ ﺃ�ﻪ ﻓﻮﻕ ﻣﺎ ﺻـﻨﻊ‪ ،‬ﻭﻟﻜـﻦ‪ ‬ﺍﳌﺘﻮﺍﺿـﻊ ﺍﻟـﺬﻱ ﺇﺫﺍ‬

‫ﺗﻮﺍﺿﻊ ﺭﺃﻯ ﺃ�ّﻪ ﺩﻭﻥ ﻣﺎ ﺻﻨﻊ‪ ،‬ﻭﺍﻟﺘﻮﺍﺿﻊ ﺍﳊﻘﻴﻘﻲ‪ ‬ﻣﺎ ﻛﺎﻥ �ﺎﺷﺌﺎً ﻋـﻦ ﺷـﻬﻮﺩ ﻋﻈﻤﺘـﻪ‬

‫ﻭﲡﻠّﻲ ﺻﻔﺘﻪ‪ ،‬ﻓﻼ ﻳ‪‬ﺨﺮﺟﻚ ﻋﻦ ﺍﻟﻮﺻ‪‬ﻒ ﺇﻻ ﺷﻬﻮﺩ ﺍﻟﻮﺻ‪‬ﻒ‪.‬‬

‫ﺍﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ ‪ ‬ﻛﻠﹼﻪ ﺃﺧﻼﻕ‪ ،‬ﻭﻣﻦ ﺯﺍﺩ ﻋﻠﻴﻚ ﰲ ﺍﳋﻠـﻖ ﺯﺍﺩ ﻋﻠﻴـﻚ ﰲ‬
‫ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭﻣﻦ ﺃﻫ ‪‬ﻢ ﺃﺧﻼﻕ ﺍﻟﺴﺎﻟﻚ ﻭﻣﻦ ﻋﻼﻣﺎﺗﻪ ﺍﻟﻔﺎﺭﻗﺔ ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﺇ ﹼﻥ ﻣﺎ ﳝﻴ‪‬ـﺰ‬
‫ﺍﻟﻌﺎﺭﻓﲔ ﺑﺎﷲ ‪ ‬ﻋﻦ ﻏﲑﻫﻢ ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﻻ ﻳﺴﺘﻄﻴﻌﻪ ﺑﺘﻤﺎﻣﻪ ﺇﻻ ﺍﻟﻌﺎﺭﻓﻮﻥ ﺍﻟـﺬﻳﻦ‬
‫ﻓﻨﻴﺖ ﻧﻔﻮﺳﻬﻢ ﰲ ﺗﻌﺒﺪﻫﺎ ﷲ ﻭﺗﺬﻟﻠﻬﺎ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭﻣﻦ ﻛﺎﻥ ﺩﻭﻧﹰﺎ ﰲ ﺍ‪‬ﺘﻤﻊ ﻭﺃﻇﻬﺮ‬
‫ﻼ ﻫﻮ ﺩﻭﻥ‪.‬‬
‫ﺍﻟﺘﻮﺍﺿﻊ ﻻ ﻗﻴﻤﺔ ﻟﺘﻮﺍﺿﻌﻪ ﻷﻧ‪‬ﻪ ﺃﺻ ﹰ‬
‫)‪(١‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﻃﻮﰉ ﳌﻦ ﺗﻮﺍﺿﻊ ﻣﻦ ﻏﲑ ﻣﻨﻘﺼﺔ«‬
‫ﺍﻟﺘﻮﺍﺿﻊ‪ :‬ﻫﻮ ﻭﺿﻊ ﺍﻟﻨﻔﺲ ﻣﻦ ﻣﻘﺎ ﹴﻡ ﺃﻋﻠﻰ ﺇﱃ ﻣﻘﺎ ﹴﻡ ﺃﺩﱏ ﺑﺪﻭﻥ ﺗﻜﻠﹼﻒ‪.‬‬
‫ﻟﻜﻦ ﺍﻟﺴﺎﻟﻚ ﻏﲑ ﺍﻟﻜﺎﻣﻞ ﻛﺜﲑﹰﺍ ﻣﺎ ﻳﺘﻜﻠﹼﻒ ﺍﻟﺘﻮﺍﺿﻊ ﻓﻴﻘﻊ ﰲ ﻋﲔ ﺍﻟﻜﱪ‪ ،‬ﻷﻧـﻪ‬
‫ﻣﻦ ﺃﻧﺰﻝ ﻧﻔﺴﻪ ﻣ‪‬ﻨﺰ ﹰﻻ ﺗﻮﺍﺿﻌﹰﺎ ﻭﺭﺃﻯ ﻣﻦ ﻧﻔﺴﻪ ﺃﻧﻪ ﻓﻮﻕ ﻫﺬﺍ ﺍﳌﻘﺎﻡ ﻓﻘﺪ ﺗﻜﺒ‪‬ﺮ ﺣﻘﹰﺎ‬
‫ﻷ ﹼﻥ ﺷﺮﻁ ﺍﻟﺘﻮﺍﺿﻊ ﺃ ﹾﻥ ﻳﻜﻮﻥ ﺑﻼ ﺗﻜﻠﹼﻒ‪ ،‬ﻭﻣﻦ ﺗﻜﻠﹼﻒ ﺍﻟﺘﻮﺍﺿـﻊ ﻛـﺎﻥ ﺩﺍﻓـﻊ‬
‫ﺍﻟﺘﻮﺍﺿﻊ ﻋﻨﺪﻩ ﺛﻨﺎﺀ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻫﻮ ﻋﲔ ﺍﻟﺮﻳﺎﺀ‪.‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻳﺰﻳﺪ ﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ‪)) :‬ﻣﺎ ﺩﺍﻡ ﺍﻟﻌﺒﺪ ﻳﺮﻯ ﰲ ﺍﳋﻠﻖ ﺷ ‪‬ﺮ ﻣﻨﻪ ﻓﻬﻮ ﻣﺘﻜﺒ‪‬ﺮ((‪.‬‬
‫ﺍﻟﻄﺮﻳﻖ ﻛﻠﹼﻪ ﺣﻘﺎﺋﻖ ﻻ ﺃﻭﻫﺎﻡ ﻭﻻ ﺧﺪﺍﻉ‪ ،‬ﻓﻬﻮ ﻳ‪‬ﺮﺑ‪‬ﻲ ﺍﻟﺴﺎﻟﻜﲔ ﻋﻠﻰ ﺍﳊﻘـﺎﺋﻖ‬
‫ﻭﻳ‪‬ﺒﻌﺪﻫﻢ ﻋﻦ ﺍﻻﺩﻋﺎﺀﺍﺕ‪ ،‬ﻭﻟﻜﻞ ﺷﻲ ٍﺀ ﻭﺟﻬﺎﻥ ﻭﺟ ‪‬ﻪ ﺣﻘﻴﻘﻲ‪ ‬ﻭﻭﺟ ‪‬ﻪ ﻣﺰﻳ‪‬ﻒ‪.‬‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺍﻟﺒﻴﻬﻘﻲ ﰲ ﺍﻟﺴﻨﻦ ﺍﻟﻜﱪﻯ )‪.(٧٥٧٢‬‬

‫‪٢٧٠‬‬
‫ﻓﺎﻟﺘﻮﺍﺿﻊ ﺍﳊﻘﻴﻘﻲ‪ :‬ﻣﺎ ﻛﺎﻥ ﺑﺴﺒﺐ ﲡﻠﹼﻲ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻟﺴﺎﻟﻚ ﺃﺛﻨﺎﺀ ﺍﻟـﺬﻛﺮ‬
‫ﺑﺼﻔﺎﺗﻪ‪ ،‬ﻭﻣﻨﻬﺎ ﺍﻟﻌ ‪‬ﺰﺓ ﻭﺍﻟﻜﱪﻳﺎﺀ ﻭﺍﻟﻌﻈﻤﺔ ﻓﺘﺘﻀﺎﺀﻝ ﻧﻔﺴﻪ ﻭﺗﺬﻭﺏ ﺃﻣـﺎﻡ ﺍﻟﺘﺠﻠﹼـﻲ‬
‫ﻓﻴﻨﺸﺄ ﻋﻨﺪﻩ ﺍﻟﺘﻮﺍﺿﻊ ﺑﻼ ﺗﻜﻠﹼﻒ‪ ،‬ﻭﻟﻴﺲ ﻣﻊ ﺍﻹﻧﺴﺎﻥ ﻓﺤﺴﺐ ﺑﻞ ﻣﻊ ﻛﻞ ﳐﻠـﻮﻕ‬
‫ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭﻗﺪ ﻋ‪‬ﺮﻑ ﻋﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺗﻮﺍﺿﻌﻬﻢ ﺣﱴ ﻣﻊ ﺍﳊﻴﻮﺍﻥ‪.‬‬
‫ﻣﻦ ﺫﻟﻚ ﻣﺎ ﻭﺭﺩ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻌﺮﺍﱐ ﺭﲪﻪ ﺍﷲ ﺃﻧ‪‬ﻪ ﻛﺎﻥ ﻳﻘ‪‬ﺒﻞ ﺣﺎﻓﺮ ﺩﺍ‪‬ﺑﺘـﻪ‪...‬‬
‫ﻭﻟﻴﺲ ﻷﺣ ‪‬ﺪ ﺃ ﹾﻥ ﻳﻌﺘﺮﺽ ﺑﻘﻮﻟﻪ‪ :‬ﺇ ﹼﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻜﹼﺮﻡ ﺑﻨﺺ ﺍﻟﻘﺮﺁﻥ‪ ،‬ﻓﺈ ﹼﻥ ﻗﻮﻝ ﺫﻟـﻚ‬
‫ﻳﻨ ‪‬ﻢ ﻋﻠﻰ ﺗﻜﺒ‪‬ﺮ ﺻﺎﺣﺒﻪ‪ ،‬ﺇ ﹼﻥ ﺍﻹﻧﺴﺎﻥ ﳌﺎ ﻳﻜﻔﺮ ﺑﺎﷲ ﻳﺼﲑ ﺷ ‪‬ﺮﹰﺍ ﻣﻦ ﺍﻟﺪﻭﺍﺏ‪ ،‬ﻗـﺎﻝ‬
‫{ ‪] z s r qp o n m l k j‬ﺍﻷﻧﻔﺎﻝ‪[٥٥ :‬‬ ‫ﺗﻌﺎﱃ‪:‬‬
‫ﻓﻜﺮﺍﻣﺔ ﺍﻹﻧﺴﺎﻥ ﺑﺈﳝﺎﻧﻪ ﻻ ﺑﺒﺸﺮﻳﺘﻪ‪ ،‬ﻭﻟﻘﺪ ﺃﺧﱪ ﺍﻟﻨﱯ ‪ ‬ﺃﻧ‪‬ﻪ ﻗﺪ ﺗﻜﻮﻥ ﺍﻟﺪﺍﺑﺔ ﺧﲑ‬
‫ﷲ‪:‬‬‫ﻣﻦ ﺭﺍﻛﺒﻬﺎ‪ ،‬ﻋ ‪‬ﻦ ﺳﻬﻞ ﺑﻦ ﻣﻌﺎﺫ ﻋﻦ ﺃﺑﻴﻪ ‪ ‬ﻗﺎﻝ‪ :‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍ ِ‬
‫»ﺃﻧﻪ ﻣ ‪‬ﺮ ﻋﻠﻰ ﻗﻮﻡ ﻭﻫﻢ ﻭﻗﻮﻑ ﻋﻠﻰ ﺩﻭﺍﺏ ﳍﻢ ﻭﺭﻭﺍﺣﻞ‪ ،‬ﻓﻘﺎﻝ ﳍﻢ‪ :‬ﺍﺭﻛﺒﻮﻫﺎ‬
‫ﺳﺎﳌ ﹰﺔ ﻭﺩﻋﻮﻫﺎ ﺳﺎﳌ ﹰﺔ‪ ،‬ﻭﻻ ﺗﺘ‪‬ﺨﺬﻭﻫﺎ ﻛﺮﺍﺳ ‪‬ﻲ ﻷﺣﺎﺩﻳﺜﻜﻢ ﰲ ﺍﻟﻄﺮﻕ ﻭﺍﻷﺳﻮﺍﻕ‪،‬‬
‫)‪(١‬‬
‫ﺏ ﻣﺮﻛﻮﺑﺔ ﺧﲑ ﻣﻦ ﺭﺍﻛﺒﻬﺎ‪ ،‬ﻭﺃﻛﺜﺮ ﺫﻛﺮﹰﺍ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻣﻨ ‪‬ﻪ«‬
‫ﻓ ‪‬ﺮ ‪‬‬
‫ﻓﺎﳌﺘﻮﺍﺿﻊ ﺣ ﹼﻘﹰﺎ ﻣﻦ ﻳﻐﻠﺐ ﺳﻮﺀ ﺍﻟﻈ ‪‬ﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻴﻈ ‪‬ﻦ ﺃ ﹼﻥ ﺍﻟﺪﺍﺑﺔ ﺧ ‪‬ﲑ ﻣﻨﻪ‪.‬‬
‫ﻓﺎﻟﻄﺮﻳﻖ ﺇﺫﹰﺍ ﻫﻮ ﺍﳌﹸﺨﻠﱢﺺ ﻣﻦ ﺍﻷﻭﻫﺎﻡ ﻭﺍﻟﺰﻳﻒ ﻷﻧﻪ ﻗﺎﺋ ‪‬ﻢ ﻋﻠﻰ ﲡﻠﹼـﻲ ﺍﷲ ﻋﻠـﻰ‬
‫ﺍﻟﻘﻠﺐ ﻭﺷﻬﻮﺩ ﺻﻔﺎﺕ ﺍﷲ ﺍﻟﻜﻤﺎﻟﻴ‪‬ﺔ ﺍﻟﱵ ﺗﻐﲏ ﻋﻦ ﻣﺎ ﺳﻮﺍﻫﺎ ﻣﻦ ﺍﻟﺼﻔﺎﺕ‪ ،‬ﻭﻣـﺎ‬
‫ﻳﻔﺴ‪‬ﺮ ﺳﺒﺐ ﺫﻛﺮ ﺍﻷﻭﻟﻴﺎﺀ ﻛﺮﺍﻣﺎ‪‬ﻢ ﻭﻣﻨﺎﻗﺒﻬﻢ ﺃﺣﻴﺎﻧﹰﺎ ﻫﻮ ﻭﻗﻮﻋﻬﻢ ﲢﺖ ﲡﻠـﻲ ﺍﷲ‬
‫‪ ‬ﺑﺄﲰﺎﺋﻪ ﻭﺻﻔﺎﺗﻪ‪ ،‬ﻓﺘﺎﺭ ﹰﺓ ﻳﺘﺠﻠﹼﻰ ﺍﷲ ‪ ‬ﻋﻠﻴﻬﻢ ﺑﺼﻔﺎﺕ ﺍﳉﻼﻝ ﻓﻴﺘﻮﺍﺿـﻌﻮﻥ‬
‫ﺣﱴ ﻣﻊ ﺍﳉﻤﺎﺩ‪ ،‬ﻭﺗﺎﺭ ﹰﺓ ﻳﺘﺠﻠﻰ ﺍﷲ ‪ ‬ﻋﻠﻴﻬﻢ ﺑﺼﻔﺎﺕ ﺍﳉﻤﺎﻝ ﻓﻴﺤﺪﺛﻮﻥ ﺑﻨﻌﻤـﺔ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﺍﳌﺴﻨﺪ)‪.(١٥٦٢٥‬‬

‫‪٢٧١‬‬
 ‫ﺍﷲ ‪ ،‬ﻭﻫﺬﺍ ﺣﺎﻝ ﻣﻌﻠﻤﻬﻢ ﻭﻗﺪﻭ‪‬ﻢ ﺭﺳﻮﻝ ﺍﷲ ‪ ،‬ﻓﺘﺎﺭ ﹰﺓ ﻛﺎﻥ ﻳﻘﻮﻝ‪:‬‬
‫{ ‪ ] z ³ ² ± ° ¯ ® ¬ « ª‬ﺍﻷﻧﻌﺎﻡ‪.[١٥ :‬‬

‫ﻭﺗﺎﺭ ﹰﺓ ﻛﺎﻥ ﻳﻘﻮﻝ ‪:‬‬

‫»ﺃﻧﺎ ﺳ‪‬ﻴﺪ ﻭﻟﺪ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﻭﻝ ﻣﻦ ﻳﻨﺸﻖ ﻋﻨﻪ ﺍﻟﻘﱪ ﻭﺃﻭﻝ ﺷﺎﻓﻊ ﻭﺃﻭﻝ‬
‫ﻣﺸﻔ ﹴﻊ«)‪ (١‬ﻓﺘﺄﻣﻞ!‬
‫ﻗﺎﻝ ﺫﻭ ﺍﻟﻨﻮﻥ ﺍﳌﺼﺮﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﻣﻦ ﺃﺭﺍﺩ ﺍﻟﺘﻮﺍﺿﻊ ﻓﻠﻴ‪‬ﻮﺟ‪‬ﻪ ﻧﻔﺴﻪ ﺇﱃ ﻋﻈﻤﺔ ﺍﷲ ﻓﺈ‪‬ﺎ ﺗﺬﻭﺏ ﻭﺗﺼﻐﺮ‪ ،‬ﻭﻣﻦ ﻧﻈﺮ‬
‫ﺇﱃ ﺳﻠﻄﺎﻥ ﺍﷲ ﺫﻫﺐ ﻋﻨﻪ ﺳﻠﻄﺎﻥ ﻧﻔﺴﻪ((‬

‫ﺑﻘﻲ ﺃ ﹾﻥ ﻧﻌﻠﻢ ﺃ ﹼﻥ ﺟﺰﺍﺀ ﺍﳌﺘﻮﺍﺿﻊ ﺣ ﹼﻘﹰﺎ ﺑﺪﻭﻥ ﺗﻜﻠﻒ ﺍﻟﻌﺰﺓ ﻭﺍﻟﺮﻓﻌﺔ‪ ،‬ﻭﻣﻦ ﺷﻮﺍﻫﺪ‬
‫ﺫﻟﻚ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﻣﻦ ﺗﻮﺍﺿﻊ ﷲ ﺭﻓﻌﻪ ﺍﷲ« ﻭﻗﺎﻝ‪» :‬ﺍﻧﺘﻌﺶ ‪‬ﻧ ‪‬ﻌﺸ‪‬ـﻚ‬
‫ﺍﷲ‪ ،‬ﻓﻬﻮ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﻋﻈﻴﻢ ﻭﰲ ﻧﻔﺴﻪ ﺻﻐﲑ‪ ،‬ﻭﻣﻦ ﺗﻜﱪ ﻗﺼﻤﻪ ﺍﷲ« ﻭﻗﺎﻝ‪:‬‬
‫»ﺍﺧﺴﺄ ﻓﻬﻮ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﺻﻐﲑ ﻭﰲ ﻧﻔﺴﻪ ﻛﺒﲑ« )‪.(٢‬‬
‫ﻭﻣﻦ ﺷﻮﺍﻫﺪ ﺫﻟﻚ‪:‬‬
‫ﺣﺪﺛﻨﺎ ﺍﻷﺳﺘﺎﺫ ﻓﺎﺭﻭﻕ ﺁﻗﺒﻴﻖ ﺍﳌﺘﺮﺟﻢ ﺍﻷﻭﻝ ﻟﻠﺸﻴﺦ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ‬
‫ﺖ ﰲ ﻣﻌ‪‬ﻴﺔ ﺷﻴﺨ‪‬ﻨﺎ ﰲ ﻣﻮﺳﻜﻮ ﲟﺆﲤﺮ ﺭﺟﺎﻝ‬ ‫ﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ ﻓﻘﺎﻝ‪ :‬ﰲ ﻋﺎﻡ ‪١٩٩٠‬ﻡ ﻛﹸﻨ ‪‬‬
‫ﺍﻷﺩﻳﺎﻥ ﻭﺍﻟﱪﳌﺎﻧﻴﲔ‪ ،‬ﻭﻛﺎﻥ ﺍﳌﺴﺆﻭﻝ ﺍﻟﺘﻨﻔﻴﺬﻱ ﻟﻠﻤﺆﲤﺮ )ﺃﻛﻴﻮ ﻣﻴﺘﻮﻣﻮﺭﺍ( ﺭﺟﻞ ﺩﻳ ﹴﻦ‬
‫ﺖ ﻛﻞ ﺍﻟﺮﻭﺣـﺎﻧﻴﲔ ﻟﻜﻨ‪‬ـﻲ ﱂ ﺃﺭ ﺃﻋﻈـﻢ ﻣﻨـﻚ‬ ‫ﱐ‪ ،‬ﻗﺎﻝ ﻟﺸﻴﺨﻨﺎ‪ :‬ﻟﻘﺪ ﻗﺎﺑﻠ ‪‬‬ ‫ﻳﺎﺑﺎ ﱟ‬
‫ﺖ ﺭﺋـﻴﺲ‬ ‫ﺭﻭﺣﺎﻧﻴﺔ‪ ،‬ﻭﺃﻧﺎ ﺃﻓﺘﺨﺮ ﺃﻥ ﺗﻜﻮﻥ ﺃﻧﺖ ﺭﺋﻴﺲ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ‪ ،‬ﻟﻘﺪ ﺍﻧﺘ‪‬ﺨﺒـ ‪‬‬
‫ﺍﻟﺮ‪‬ﻭﺣﺎﻧﻴﲔ ﰲ ﺍﻟﻌﺎﱂ ﻭﲜﺪﺍﺭﺓ ﺗﺴﺘﺤ ‪‬ﻖ ﻫﺬﺍ‪ ،‬ﻭﺃﻧﺎ ﺃﺭﻯ ﻓﻴﻚ ﺷﻴﺌﹰﺎ ﺁﺧﺮ ﺃﻋﻈﻢ ﻣـﻦ‬

‫)‪ (١‬ﺭﻭﺍﻩ ﻣﺴﻠﻢ ﰲ ﺻﺤﻴﺤﻪ )‪.(٦٠٧٩‬‬

‫)‪ (٢‬ﳎﻤﻊ ﺍﻟﺰﻭﺍﺋﺪ)‪.(٣٩٩/٧‬‬
‫‪٢٧٢‬‬
‫ﺕ ﻳﺴﺄﻟﻮﻧﲏ‪ :‬ﻛﻢ ﺳﺘﺪﻓﻊ ﻟﻨـﺎ‬ ‫ﺫﻟﻚ‪ ،‬ﻓﺠﻤﻴﻊ ﺍﻟﻨ‪‬ﺎﺱ ﺍﻟﺬﻳﻦ ﺃﺩﻋﻮﻫﻢ ﳊﻀﻮﺭ ﺍﳌﺆﲤﺮﺍ ‪‬‬
‫ﻟﻘﺎﺀ ﺍﻟﻜﻠﻤﺔ ﺍﻟﱵ ﺳﻨﻠﻘﻴﻬﺎ؟ ﻭﻋﺎﺩﺓ ﺍﻟﻜﻠﻤﺔ ﺗﻜﻮﻥ ﻣﻜﻮﻧ ﹰﺔ ﻣﻦ ﺃﻟﻒ ﻛﻠﻤﺔ‪ ،‬ﻓﻜـﺎﻧﻮﺍ‬
‫ﻳﻘﻮﻟﻮﻥ ﻟﻪ‪ :‬ﻋﻠﻰ ﺍﻟﻜﻠﻤﺔ ﻧﺮﻳﺪ ﺩﻭﻻﺭﹰﺍ ﻓﻨﺮﻳﺪ ﻋﻠﻰ ﺍﳋ‪‬ﻄﺎﺏ ﺃﻟﻒ ﺩﻭﻻﺭ‪ ،‬ﺃﻣﺎ ﺃﻧـﺖ‬
‫ﻓﻠﻢ ﺗﻄﻠﺐ ﻣﲏ ﺧﻼﻝ ﲨﻴﻊ ﺍﳌﺆﲤﺮﺍﺕ ﺍﻟﱵ ﺣﻀﺮ‪‬ﺎ ﺃﻱ ﺩﻭﻻﺭ! ﻓﺄﻧﺖ ﺣﻘﹰﺎ ﺭﺟﻞ‬
‫ﺭﻭﺣﺎﱐ‪ ،‬ﻭﲨﻴﻊ ﺍﻟﺮﻭﺣﺎﻧﻴﲔ ﺃﻳﻀﹰﺎ ﳛﺪ‪‬ﺩﻭﻥ ﻭﻗﺖ ﺇﹺﻟﻘﺎ ِﺀ ﻛﻠﻤﺘﻬﻢ‪ ،‬ﻓﺄﻗﻮﻝ ﳍـﻢ‪ :‬ﰲ‬
‫ﺍﻟﻴﻮﻡ ﺍﻟﻔﻼﱐ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ ﺑﻌﺪ ﻓﻼﻥ ﺃﻡ ﻗﺒﻞ ﻓﻼﻥ؟! ‪ ..‬ﻓﺄﻗﻮﻝ‪ :‬ﺑﻌﺪ ﻓﻼﻥ! ﻓﻴﻘﻮﻟﻮﻥ‪:‬‬
‫ﻧﺮﻳﺪ ﺃﻥ ﻧﻜﻮﻥ ﻗﺒﻞ ﻓﻼﻥ؟ ﺃﻣﺎ ﺃﻧﺖ ﻓﻨﻘﻮﻝ ﻟﻚ‪ :‬ﺗﻜﻠﻢ ﰲ ﺍﻟﻴﻮﻡ ﺍﻟﻔﻼﱐ ﰲ ﺍﻟﺴ‪‬ﺎﻋﺔ‬
‫ﺍﻟﻔﻼﻧﻴﺔ‪ ،‬ﻓﻼ ﺗﺴﺄﻝ ﻣﻦ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﻌﺪﻙ ﻭﻣﻦ ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﻗﺒﻠﻚ‪ ،‬ﻓﺄﻧﺖ ﺑﹺﺤـﻖ‬
‫ﳚﹺﺐ ﺃﻥ ﺗﻜﻮﻥ ﻟﻴﺲ ﻓﻘﻂ ﺭﺋﻴﺲ ﺍﻟﺮ‪‬ﻭﺣﺎﻧﻴﲔ‪ ،‬ﺑﻞ ﺭﺋﻴﺲ ﺍﻟﱪﳌﺎﻧﻴﲔ‪ ،‬ﺑـﻞ ﺭﺋـﻴﺲ‬
‫ﺍﳉﻤﻴﻊ‪ ،‬ﻷﻧﻚ ﺭﺟﻞ ﻋﻠﻰ ﺧﻠﻖ ﻛﺒ ﹴﲑ ﻭﺗﻮﺍﺿ ﹴﻊ ﺟ ‪‬ﻢ‪ ،‬ﻭﻻ ﺗﻔﻜﺮ ﰲ ﻧﻔﺴِﻚ ﺇﹺﻃﻼﻗﹰﺎ‪،‬‬
‫ﻓﺄﻧﺖ ﺃﺳﺘﺎﺫﻧﺎ ﺍﻟﺮ‪‬ﻭ ‪‬ﺣ ‪‬ﻲ ﺍﻷﻛﺒ‪‬ﺮ‪.‬‬
‫ﻭﻛﺮﺭ ﺫﻟﻚ ﺍﻟﺜﻨﺎﺀ ﰲ ﻟﻘﺎﺀﺍﺕ ﺛﺎﻧﻴﺔ ﰲ ﻋـﺎﻡ )‪١٩٩٤-١٩٩٣-١٩٩٢‬ﻡ( ﰲ‬
‫)‪(١‬‬
‫ﺍﻟﻴﺎﺑﺎﻥ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﺣﺬﺭ ﺗﻜﻠﹼﻒ ﺍﻟﺘﻮﺍﺿﻊ ﻭﺇﻻ ﻭﻗﻌﺖ ﰲ ﻋﲔ ﺍﻟﻜﱪ ﺍﻟﺬﻱ ﻳ‪‬ﺴﻘﻄﻚ‬
‫ﻣﻦ ﻋﲔ ﺭﺑﻚ‪ ،‬ﻭﺍﺫﻛﺮ ﺍﷲ ﻟﻴﺤﺼﻞ ﻟﻚ ﺍﻟﺘﺠﻠﹼﻲ ﻭﺣﻴﻨﻬﺎ ﺗﻌﺮﻑ ﻗﺪﺭ ﻧﻔﺴﻚ ﻓـﻼ‬
‫ﺗﺘﻜﱪ ﻋﻠﻰ ﺃﺣ ‪‬ﺪ ﻣﻦ ﺧﻠ ﹺﻖ ﺭﺑﻚ‪.‬‬

‫)‪ (١‬ﻋﻦ ﻛﺘﺎﺏ ﺭﺣﻠﺔ ﻭﻓﺎﺀ ﻣﻊ ﺍﻟﻮﺍﺭﺙ ﺍﶈﻤﺪﻱ ﻟﻠﻤﺆﻟﻒ)ﺹ‪.(٢٢٧ :‬‬

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‫‪ (١١٦‬ﺍﶈﺐ‪ ‬ﻣﻦ ﻳ‪‬ﺸﻐﻠﻪ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍ‪ ‬ﻋـﻦ ﺃﻥ‪ ‬ﻳﻜـﻮﻥ ﻟﻨﻔﺴـﻪ ﺷـﺎﻛﺮﺍً‪ ،‬ﻭﻣـﻦ ﻳﺸـﻐﻠﻪ‬

‫ﺣﻘﻮﻕ ﳏﺒﻮﺑﻪ ﻋﻦ ﺃﻥ‪ ‬ﻳﻜﻮﻥ ﳊﻈﻮﻇﻪ ﺫﺍﻛﺮﺍً‪ ،‬ﻓﻠـﻴﺲ ﺍﳌُﺤـﺐ‪ ‬ﺍﻟـﺬﻱ ﻳﺮﺟـﻮ ﻣـﻦ ﳏﺒﻮﺑـﻪ‬

‫ﻋﻮﺿﺎً ﺃﻭ ﻳﻄﻠﺐ ﻣﻨﻪ ﻏﺮﺿﺎً‪ ،‬ﻓﺈﻥ‪ ‬ﺍﳌُﺤﺐ‪ ‬ﻣﻦ ﻳﺒﺬﻝ ﻟﻚ‪ ،‬ﻟﻴﺲ ﺍﳌُﺤﺐ‪ ‬ﻣﻦ ﺗﺒﺬﻝ ﻟﻪ‪.‬‬
‫ﺫﺭﻭﺓ ﺳﻨﺎﻡ ﺍﻟﻄﺮﻳﻖ ﻛﻤﺎﻝ ﺍﶈﺒ‪‬ﺔ ﺍﻹﳍﻴ‪‬ﺔ‪ ،‬ﻭﻣﺎ ﺳﻠﻚ ﻣﻦ ﺳﻠﻚ ﺍﻟﻄﺮﻳﻖ ﺇﻻ ﻟﻴﺼﻞ‬
‫ﺇﱃ ﺫﻟﻚ ﺍﳌﻘﺎﻡ ﺍﻷﺳﲎ‪.‬‬
‫ﻭﺍﳌﺮﺍﺩ ﺑﺎﶈﺒﺔ ﻫﻨﺎ ﺍﶈﺒﺔ ﺍﻟﻌﺎﻃﻔﻴﺔ ﻻ ﺍﶈﺒﺔ ﺍﻟﻌﻘﻠﻴﺔ؛ ﻷ ﹼﻥ ﺍﶈﺒـﺔ ﺍﻟﻌﻘﻠﻴـﺔ ﻣﻌﻠﹼﻠـﺔ‬
‫ﺑﺎﻹﺣﺴﺎﻥ ﻭﻛﺜ ‪‬ﲑ ﻫﻢ ﺃﻫﻠﻬﺎ‪ ،‬ﺃﻣ‪‬ﺎ ﺍﶈﺒﺔ ﺍﻟﻌﺎﻃﻔﻴﺔ ﻓﻐﲑ ﻣﻌﻠﹼﻠﺔ‪ ،‬ﻭﺇﻥ ‪‬ﻋﹼﻠﻠـﺖ ‪‬ﻋﹼﻠﻠـﺖ‬
‫ﺑﺎﶈﺒﺔ! ﻓﺈﻥ ﻗﻴﻞ ﻟﻠﻤﺤﺐ‪ :‬ﳌﺎﺫﺍ ﲢﺐ؟ ﻗﺎﻝ‪ :‬ﻷﻧﲏ ﺃﺣﺐ! ﻭﻣـﻦ ﺃﺣـﺐ ﺍﷲ ‪‬‬
‫ﺍﳊﺐ ﺍﻟﻌﺎﻃﻔﻲ ﻧﺎﻝ ﳏﺒﺔ ﺍﷲ‪ ،‬ﻭﺍﻟﻜﻞ ﻳﺪ‪‬ﻋﻲ ﺍﶈﺒ‪‬ﺔ‪ ،‬ﺍﻟﺴـﺎﻟﻜﻮﻥ ﻭﺍﻟﻌﺎﻣ‪‬ـﺔ‪ ،‬ﻓﻬـﻞ‬
‫ﲨﻴﻌﻬﻢ ﳏ‪‬ﺒﻮﻥ؟!‬
‫ﻭﺿﻊ ﺍﻟﻌﺎﺭﻓﻮﻥ ﺍﳌﺮ‪‬ﺑﻮﻥ ﻋﻼﻣﺎﺕ ﻟﻠﻤﺤﺒ‪‬ﺔ ﲤﻴ‪‬ﺰ ﺍﻟﺼﺎﺩﻕ ﻣﻦ ﺍﳌﺪ‪‬ﻋﻲ‪.‬‬
‫ﻋﻼﻣﺎﺕ ﺍﶈﺒ‪‬ﺔ‪:‬‬
‫ﻼ ﻓﻴﺸﻜﺮﻫﺎ‪ ،‬ﻷﻧ‪‬ﻬﺎ ﺑﻠﻐﺖ ﻣﻘـﺎﻡ‬ ‫‪ -١‬ﺃﻟﹼﺎ ﻳﺮﻯ ﻟﻨﻔﺴﻪ ﻭﺟﻮﺩﹰﺍ ﻓﻴﺬﻛﺮﻫﺎ ﻭﻻ ﻋﻤ ﹰ‬
‫ﺍﻟﻔﻨﺎﺀ ﺑﺎﷲ ﺗﻌﺎﱃ ﺣ‪‬ﺒﹰﺎ‪ ،‬ﻭﻫﻮ ﻣﻘﺎ ‪‬ﻡ ﻻ ﻳﺸﻬﺪ ﻓﻴﻪ ﺍﳌﺮﻳﺪ ﰲ ﺍﻟﻜﻮﻥ ﺇﻻ ﺍﷲ ﻭﻳﻔﲎ ﻋﻦ‬
‫ﻛﻞ ﻣﺎ ﺳﻮﺍﻩ ﺣﱴ ﻋﻦ ﻧﻔﺴﻪ‪.‬‬
‫ﷲ ﰲ ﻛﻞ ﺷﻲﺀ ﻳﻨﻄﻠﻖ ﻟﺴﺎﻧﻪ ﺑﺎﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍﷲ ﻣﺸﻐﻮ ﹰﻻ ﺑﻪ ﻋﻦ ﻣﺪﺡ‬ ‫ﻭﳌﹼﺎ ﻳﺸﻬﺪ ﺍ َ‬
‫ﻧﻔﺴﻪ‪ ،‬ﻭﻛﻴﻒ ﳝﺪﺣﻬﺎ ﻭﻫﻮ ﻻ ﻳﺮﻯ ﳍﺎ ﺃﺛﺮﹰﺍ ﺇﳕﺎ ﻫﻮ ﺍﷲ ﺃﻫﻞ ﺍﻟﺜﻨﺎﺀ‪.‬‬
‫ﷲ ﻭﻳﻔﲎ ﻣﻦ ﻗﻠﺒﻪ ﻣﺎ ﺳﻮﺍﻩ ﻳﻨﺸﻐﻞ ﺑﺄﺩﺍﺀ ﺣﻘﻮﻗﻪ ﻣﺸﻐﻮ ﹰﻻ ‪‬ﺎ ﻋﻦ‬ ‫‪ -٢‬ﻭﳌﹼﺎ ﻳﺸﻬﺪ ﺍ َ‬
‫ﻼ ﻏﺎﺋﺒﹰﺎ ﺑﺎﷲ ﻋﻨﻬﺎ؟‪.‬‬
‫ﻅ ﻳﺮﺍﻫﺎ ﻟﻨﻔﺴﻪ ﻭﻫﻮ ﺃﺻ ﹰ‬ ‫ﺣﻈﻮﻇﻪ‪ ،‬ﻭﺃ‪‬ﻳﺔ ﺣﻈﻮ ‪‬‬

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 ‫ﺤﺐ‪ ‬ﻻ ﻳﻄﻠﺐ ﻣﻦ ﳏﺒﻮﺑﻪ ﻋ‪‬ﻮﺿﹰﺎ ﻧﺎﺷﺌﹰﺎ ﻋﻦ ﻋﻼﻗﺘﻪ ﺑﻪ ﻭﺇﻻ ﺻﺎﺭ ﺑﺎﺋﻌـﹰﺎ‬ ‫‪ -٣‬ﺍ ﹸﳌ ‪‬‬
‫ﻭﺍﻟﺒﻴﻊ ﻣﺼﻠﺤﺔ ﻣﺸﺘﺮﻛﺔ‪ ،‬ﻭﺍﶈﺐ ﺧﺎ ﹴﻝ ﻣﻦ ﺍﳌﺼﻠﺤﺔ‪.‬‬
‫ﻳﺮﻭﻯ ﺃ ﹼﻥ ﻣ‪‬ﻠﻜﹰﺎ ﻣﻦ ﺍﳌﻠﻮﻙ ﻛﺎﻥ ﳝﻠﻚ ﳎﻤﻮﻋ ﹰﺔ ﻣﻦ ﺍﳉﻮﺍﺭﻱ ﺍﳊﺴﻨﺎﻭﺍﺕ‪ ،‬ﻭﺃﺭﺍﺩ‬
‫ﻳﻮﻣﹰﺎ ﺃﻥ ﻳﻌﺮﻑ ‪‬ﻣﻦ ﻣﻨﻬ ‪‬ﻦ ﺃﻛﺜﺮ ﺣﺒﹰﺎ ﻟﻪ‪ ،‬ﻓﺠﻤﻌﻬﻦ‪ ،‬ﻭﻗﺎﻝ ﳍﻦ‪ :‬ﲤﻨﲔ ﻋﻠ ‪‬ﻲ ﺃﺣﻘـﻖ‬
‫ﺃﻣﺎﻧﻴﻜ ‪‬ﻦ‪ .‬ﺃﻣﺎ ﺍﻷﻭﱃ ﻓﻄﻠﺒﺖ ﻣﻨﻪ ﻣﺎ ﹰﻻ ﻛﺜﲑﹰﺍ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﻧﻴﺔ ﻓﻄﻠﺒﺖ ﻣﻨﻪ ﻗﺼﺮﹰﺍ ﻋﻈﻴﻤﹰﺎ‪،‬‬
‫ﻭﺃﻣﺎ ﺍﻟﺜﺎﻟﺜﺔ ﻓﻄﻠﺒﺖ ﻣﻨﻪ ﺫﻫﺒﹰﺎ ﻛﺜﲑﹰﺍ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺮﺍﺑﻌﺔ ﻓﻄﻠﺒﺖ ﻣﻨﻪ ﲢﻔ ﹰﺔ ﻋﻈﻴﻤـ ﹰﺔ‪ ،‬ﺃﻣـﺎ‬
‫ﺍﻷﺧﲑﺓ ﻓﻠﻢ ﺗﻄﻠﺐ ﺷﻴﺌﹰﺎ‪ ،‬ﻓﻘﺎﻝ ﳍﺎ‪ :‬ﲤﲏ ﻋﻠ ‪‬ﻲ؟ ﻓﻘﺎﻟﺖ‪ :‬ﺃﻣﻨﻴﱵ ﻋﻈﻴﻤﺔ‪ ،‬ﻭﺃﺧﺎﻑ ﺃﻟﹼﺎ‬
‫ﺗﻌﻄﻴﻨﻬﺎ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﲤﲏ ﻋﻠﻲ ﻓﻘﺪ ﻭﻋﺪﺗﻚ ﺑﺎﻟﻮﻓﺎﺀ‪ ،‬ﻓﺈﺫﺍ ‪‬ﺎ ﺗﻘﻮﻡ ﻭﺗﻌﺎﻧﻘﻪ ﻭﺗﻘﻮﻝ ﻟﻪ‪:‬‬
‫ﺃﻧﺖ ﻣﺮﺍﺩﻱ ﻭﺃﻧﺖ ﻣﻄﻠﻮﰊ ﻭﻻ ﺷﻲﺀ ﻳﻌ ‪‬ﻮﺿﲏ ﻋﻨﻚ ﻓﺄﺑﻘﲏ ﺑﻘﺮﺑﻚ ﺧﺎﺩﻣﺔ ﻟـﻚ‪،‬‬
‫ﻓﺘﺄﻣﻞ!!‬
‫‪ -٤‬ﺍﶈﺐ ﻻ ﻳﻄﻠﺐ ﻣﻦ ﳏﺒﻮﺑﻪ ﻏﺮﺿﹰﺎ‪:‬‬
‫ﻟﻴﺲ ﻟﻠﻤﺤﺐ ﻃﻠﺐ ﻣﻦ ﳏﺒﻮﺑﻪ‪ ،‬ﻭﻟﻮ ﻃﻠﺐ ﻏﺮﺿﹰﺎ ﻓﺈﻧﻪ ﻳﺜﺒﺖ ﺣﺐ ﻧﻔﺴﻪ‪ ،‬ﻷ ﹼﻥ‬
‫ﺍﻟﻐﺮﺽ ﻋﺎﺋ ‪‬ﺪ ﻋﻠﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﺧﻠﺖ ﺍﻟﻌﻼﻗﺔ ﻣﻦ ﺍﻟﻐﺮﺽ ﺻﺪﻕ ﺑﺎﶈﺒﺔ!‬
‫‪ -٥‬ﺍﶈﺐ ﻳﺒﺬﻝ ﶈﺒﻮﺑﻪ ﻛﻞ ﻣﺎ ﳝﻠﻚ‪ :‬ﻗﺎﻝ ﺍﺑﻦ ﺍﻟﻔﺎﺭﺽ‪:‬‬
‫ﳌﺒﺸــﺮﻱ ﺑﻘــﺪﻭﻣﻜﻢ ﱂ ﺍﻧﺼــﻒ‬ ‫ﻟﻮ ﺃ ﹼﻥ ﺭﻭﺣﻲ ﰲ ﻳـﺪﻱ ﻭﻭﻫﺒﺘـﻬﺎ‬
‫ﰲ ﺣﺐ ﻣﻦ ﻳﻬـﻮﺍﻩ ﻟـﻴﺲ ﲟﺴـﺮﻑ‬ ‫ﻣﺎﱄ ﺳﻮﻯ ﺭﻭﺣﻲ ﻭﺑـﺎﺫﻝ ﺭﻭﺣـﻪ‬
‫ـﻌﻒ‬ ‫ـﻌﻰ ﺇﺫﺍﱂ ﺗﺴـ‬ ‫ـﺔ ﺍﳌﺴـ‬ ‫ـﺎ ﺧﻴﺒـ‬ ‫ﻳـ‬ ‫ﻓﻠﺌﻦ ﻗﺒﻠـﺖ ‪‬ـﺎ ﻓﻘـﺪ ﺃﺳـﻌﻔﺘﲏ‬
‫‪ -٦‬ﺍﶈﺐ ﻻ ﻳﺸﻜﻮ ﳏﺒﻮﺑﻪ ﻭﻻ ﳛﺰﻥ ﻣﻨﻪ ﺇﺫﺍ ﺟﺎﻓﺎﻩ‪ ،‬ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ـﺎﺀ‬‫ـﺪﻫﺮ ﺃﻡ ﺃﺳـــ‬ ‫ﺍﻟـــ‬ ‫ﺃﺣﺒــﺎﻱ ﺃﻧــﺘﻢ ﺃﺣﺴــﻦ‬
‫ـﻮﰲ‬
‫ـﻚ ﺍﳋـﻞ ﺍﻟـ‬
‫ﺃﻧـﺎ ﺫﻟـ‬ ‫ﻓﻜﻮﻧــﻮﺍ ﻛﻤــﺎ ﺷــﺌﺘﻢ‬

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 ‫‪ -٧‬ﺍﶈﺐ ﻻ ﻳﺴﻊ ﻗﻠﺒﻪ ﻏﲑ ﳏﺒﻮﺑﻪ‪:‬‬
‫ﻳﺮﻭﻯ ﺃ ﹼﻥ ﺃﺣﺪﻫﻢ ﺭﺃﻯ ﺣﻮﺭﻳﺔ ﻣﻦ ﺣ‪‬ﻮﺭ ﺍﳉﻨﺔ ﰲ ﺍﻟﺮﺅﻳﺎ‪ ،‬ﻓﺒ‪‬ﻬﺮ ‪‬ـﺎ‪ ،‬ﻓﺼـﺎﺭ‬
‫ﻳﺼﻔﻬﺎ ﺑﺄﲨﻞ ﺍﻷﻭﺻﺎﻑ ﻳﺮﻳﺪ ﻣﻐﺎﺯﻟﺘﻬﺎ‪ ،‬ﻓﻘﺎﻟﺖ ﻟﻪ‪ :‬ﻛﻴﻒ ﻟﻮ ﺭﺃﻳﺖ ﺃﺧﱵ ﺍﻟﱵ ﻫﻲ‬
‫ﺧﻠﻔﻚ! ﻓﺎﻟﺘﻔﺖ‪ ..‬ﻓﺼﻔﻌﺘﻪ ﻋﻠﻰ ﻭﺟﻬﻪ! ﻭﻗﺎﻟﺖ‪ :‬ﻳﺎ ﻛ ﹼﺬﺍﺏ ﻟﻮ ﺻﺪﻗﺖ ﲟﺤﺒﺘﻨﺎ ﻣﺎ‬
‫ﺍﻟﺘﻔﺖ ﺇﱃ ﻏﲑﻧﺎ‪.‬‬
‫‪ -٨‬ﺍﶈﺐ ﻻ ﻳﺮﻯ ﻧﻘﺼﹰﺎ ﲟﺤﺒﻮﺑﻪ‪:‬‬
‫ﻓﺎﳊﺐ ﻳ‪‬ﻌﻤﻲ ﻭﻳﺼﻢ ﻋﻦ ﻛﻞ ﻣﺎ ﺳﻮﻯ ﺍﶈﺒﻮﺏ ﻭﻋﻦ ﻧﻘﺎﺋﺺ ﻭﻋﻴﻮﺏ ﺍﶈﺒﻮﺏ‪.‬‬
‫‪ -٩‬ﺍﶈﺐ ﻳﺄﻧﺲ ﺑﻜﻞ ﻣﻨﺴﻮﺏ ﶈﺒﻮﺑﻪ‪:‬‬
‫ﻗﺎﻝ ﺃﺣﺪﻫﻢ‪:‬‬
‫ﺃﺣﺒﺒﺖ ﳊﺒـﻬﺎ ﺳـﻮﺩ ﺍﻟﻜـﻼﺏ‬ ‫ﺃﺣﺒﺒﺖ ﳊﺒـﻬﺎ ﺍﻟﺴـﻮﺩﺍﻥ ﺣـﱴ‬
‫‪ -١٠‬ﺍﶈﺐ ﻻ ﻳﻐﻴﺐ ﺧﻴﺎﻝ ﳏﺒﻮﺑﻪ ﻋﻨﻪ‪.‬‬
‫‪ -١١‬ﺍﶈﺐ ﻳﻜﻠﹼﻒ ﻧﻔﺴﻪ ﻣﺎﱂ ﻳﻜﻠﹼﻔﻪ ﳏﺒﻮﺑﻪ‪ ،‬ﻭﻳﺴﺘﻌﲔ ﻋﻠﻰ ﺫﻟﻚ ﺑﻄﺎﻗ ‪‬ﺔ ﻫﺎﺋﻠـ ‪‬ﺔ‬
‫ﻳﺴﺘﻤﺪﻫﺎ ﻣﻦ ﺣﺒ‪‬ﻪ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z R Q P O N‬ﺁﻝ ﻋﻤﺮﺍﻥ‪.[١٣٤ :‬‬
‫ﺐ ﻛﻠﻔﻬﻢ‪ ..‬ﻭﻣﻦ ﱂ ﻳﻔﻘﻪ ﻫﺬﻩ‬ ‫ﻓﺎﷲ ‪ ‬ﱂ ﻳﻜﻠﻔﻬﻢ ﺃ ﹾﻥ ﻳﻨﻔﻘﻮﺍ ﻭﻫﻢ ﻓﻘﺮﺍﺀ ﻟﻜﻦ ﺍﳊ ‪‬‬
‫ﺐ ﳌـﺎ‬‫ﺍﻟﻠﻐﺔ ﻳﻌﺘﺮﺽ ﻋﻠﻰ ﺍﶈﺒﲔ ﻭﻟﻌﻠﹼﻪ ﻳﻘﻮﻝ‪ :‬ﻫﺬﺍ ﺗﻌﺼ‪‬ﺐ!! ﻭﺍﳊﻖ ﺃﻧ‪‬ﻪ ﻟﻮﻻ ﺍﳊ ‪‬‬
‫ﺍﻧﺘﺼﺮ ﺍﻹﺳﻼﻡ ﻭﺍﻧﺘﺸﺮ‪ ،‬ﺍﻧﻈﺮ ﺇﱃ ﺗﻔﺎﱐ ﺃﺻﺤﺎﺏ ﺍﻟﻨﱯ ‪ ‬ﰲ ﳏﺒﺘﻪ ﻭﺧﺪﻣﺔ ﺍﻟﺪﻳﻦ‬
‫ﶈﺒﺔ ‪‬ﻣﻨـ ‪‬ﺰﻟﻪ‪.‬‬
‫ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺃﰊ ﻃﺎﻟﺐ ‪ ‬ﻗﺎﻝ‪ :‬ﺇﻧﺎ ﳉﻠﻮﺱ ﻣﻊ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﰲ ﺍﳌﺴﺠﺪ ﺇﺫ‬
‫ـﺎ ﺭﺁﻩ ﺍﻟـﻨﱯ ‪‬‬‫ﻃﻠﻊ ﻣﺼﻌﺐ ﺑﻦ ﻋﻤﲑ ﻣﺎ ﻋﻠﻴﻪ ﺇﻻ ﺑﺮﺩﺓ ﻟﻪ ﻣﺮﻗﻮﻋﺔ ﺑﻔﺮ ﹴﻭ‪ ،‬ﻓﻠﻤ ّ‬
‫ﺑﻜﻰ ﻟﻠﺬﻱ ﻛﺎﻥ ﻓﻴﻪ ﻣﻦ ﺍﻟﻨﻌﻤﺔ ﻭﺍﻟﺬﻱ ﻫﻮ ﻋﻠﻴﻪ ﺍﻟﻴﻮﻡ‪.‬‬

‫‪٢٧٦‬‬
 ‫ﺧﻼﺻﺔ ﺍﻟﻌﻼﻣﺎﺕ ﻗﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪z { z y xw v u t s r q p‬‬
‫] ﺍﻟﺒﻘﺮﺓ‪[٢٠٧ :‬‬
‫ﻭﺃﺧﲑﹰﺍ ﻧﻘﻮﻝ ﻟﻠﺬﻳﻦ ﻳﻌﺘﺮﺿﻮﻥ ﻋﻠﻰ ﺍﶈﺒﺔ‪ :‬ﺍﻗﺮﺅﻭﺍ ﺃﻋﻈﻢ ﻣﺜﺎ ﹴﻝ ﻟﻠﻤﺤﺒﺔ ﰲ ﺍﻟﻘﺮﺁﻥ‬
‫ﺍﻟﻜﺮﱘ‪ :‬ﺃﻣ ‪‬ﺮ ﺍﷲ ‪ ‬ﻹﺑﺮﺍﻫﻴﻢ ‪ ‬ﺃ ﹾﻥ ﻳﺬﺑﺢ ﺍﺑﻨﻪ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﻼ ﻳ‪‬ﺜﲎ ﻋﻠﻴﻪ ﺃﻭ ﺗـﺮﻯ ﺣﻈـﹰﺎ ﻣـﻦ‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻣﺎ ﺩﻣﺖ ﺗﺮﻯ ﻟﻨﻔﺴﻚ ﻋﻤ ﹰ‬
‫ﻼ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﶈﺒﺔ‪ ،‬ﺍﻓﺤﺺ ﺣ‪‬ﺒﻚ ﻋﻠﻰ ﻣﻮﺍﺯﻳﻦ‬
‫ﺣﻈﻮﻇﻚ؛ ﻓﺎﻋﻠﻢ ﺃﻧﻚ ﻣﺎ ﺯﻟﺖ ﻃﻔ ﹰ‬
‫ﺍﶈﺒﺔ ﻟﺘﻌﺮﻑ ﻣﻮﻗﻌﻚ‪ ،‬ﻓﺈ ﹾﻥ ﻛﻨﺖ ﻣﻘﺼﺮﹰﺍ ﻓﺎﺟﺘﻬﺪ ﰲ ﺟﱪ ﺍﻟﻨﻘﺺ‪.‬‬

‫*********‬

‫‪٢٧٧‬‬
‫‪ (١١٧‬ﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻥ‪ ‬ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﻐْﻔﻞ ﻋﻨﻚ ﻓﻼ ﺗﻐﻔﻞ ﺃ�ﺖ ﻋﻤ‪‬ﻦ �ﺎﺻﻴﺘﻚ ﺑﻴﺪﻩ‪،‬‬
‫ﺟﻌﻠﻪ ﺍ‪ ‬ﻋﺪﻭﺍً ﻟﻴﺤﻮﺷﻚ ﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﺣﺮ‪‬ﻙ ﻋﻠﻴﻚ ﺍﻟﻨﻔﺲ ﻟﻴﺪﻭﻡ ﺇﻗﺒﺎﻟﻚ ﻋﻠﻴﻪ‪.‬‬
‫ﳌﹼﺎ ﺃﺭﺍﺩ ﺍﻟﺴﺎﻟﻚ ﺃ ﹾﻥ ﻳﺼﻞ ‪‬ﻤﺘﻪ ﺇﱃ ﺫﺭﻭﺓ ﺍﻹﳝﺎﻥ ﻭﻣﻌﺮﻓﺔ ﺍﷲ ﺑﻜـﻞ ﺻـﻔﺎﺗﻪ‬
‫ﻭﺃﲰﺎﺋﻪ‪ ...‬ﻣﻌﺮﻓﺔ ﻣﻨﻘﻮﺷﺔ ﰲ ﺭﻭﺣﻪ‪ ،‬ﻭﻗﻒ ﰲ ﻣﻌﺮﻛﺔ ﺃﻣﺎﻡ ﻋـﺪﻭ‪‬ﺍﻥ ﺧﻄـﲑﺍﻥ‬
‫ﻳﺮﻳﺪﺍﻥ ﺃ ﹾﻥ ﻳﺼﺪﺍﻧﻪ ﻋﻦ ﺍﻟﺴﻠﻮﻙ ﻭﳘﺎ‪ :‬ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻨﻔﺲ‪ ،‬ﻓﺎﻟﻄﺮﻳﻖ ﺇﱃ ﺍﷲ ﻣﻔـﺎﺯﺓ‬
‫ﺷﺪﻳﺪﺓ ﻻ ﻳﻨﺠﻮ ﻣﻨﻬﺎ ﺇﻻ ‪‬ﻣ ‪‬ﻦ ﺭﺣﻢ ﺭﰊ‪.‬‬
‫ﻗﺎﻝ ﺍﻟﺒﻮﺻﲑﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﻭﺧﺎﻟﻒ ﺍﻟﻨﻔﺲ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻋﺼـﻬﻤﺎ ﻭﺇ ﹾﻥ ﳘﺎ ﳏﻀﺎﻙ ﺍﻟﻨﺼﺢ ﻓـﺎﺗ‪‬ﻬﻢ‬
‫ﻗﺎﻝ ﺗﻌﺎﱃ ﻣﻌﺮﻓﹰﺎ ﺍﻟﺸﻴﻄﺎﻥ‪:‬‬
‫{_ ` ‪zlk j i h g fe d c b a‬‬
‫]ﻓﺎﻃﺮ‪.[٦ :‬‬
‫ﺍﻟﺸ‪‬ﻴﻄﺎﻥ ﻳﻔﻌﻞ ﻣﺎ ﺍﺳﺘﻄﺎﻉ ﻟﻴﺒﻌﺪﻙ ﻋﻦ ﻃﺮﻳﻖ ﺍﻟﻜﻤﺎﻝ‪ ،‬ﻭﻟﻮ ﻭﺻﻞ ﺑﻪ ﺍﻷﻣـﺮ ﺃﻥ‬
‫ﺼﻐﲑﺓ ﻟﻴﺒﻌﺪﻙ ﻋﻦ ﺃﻋﻤﺎﻝ ﺍﻟ ‪‬ﱪ ﺍﻟﻜﺒﲑﺓ‪.‬‬ ‫ﻳﺪﻋﻮﻙ ﻷﻋﻤﺎﻝ ﺍﳋﲑ ﺍﻟ ‪‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪» :‬ﺇ ﹼﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻗﻌﺪ ﻻﺑﻦ ﺁﺩﻡ ﺑﺄﻃﺮﻗﻪ‪ ،‬ﻓﻘﻌﺪ ﻟـﻪ ﺑﻄﺮﻳـﻖ‬
‫ﺍﻹﺳﻼﻡ ﻓﻘﺎﻝ‪ :‬ﺗﺴﻠ ‪‬ﻢ ﻭﺗﺬﺭ ﺩﻳﻨﻚ ﻭﺩﻳﻦ ﺁﺑﺎﺋﻚ ﻭﺁﺑﺎﺀ ﺃﻣﻚ! ﻓﻌﺼﺎﻩ ﻓﺄﺳﻠﻢ‪ ،‬ﰒ‬
‫ﻗﻌﺪ ﻟﻪ ﺑﻄﺮﻳﻖ ﺍﳍﺠﺮﺓ ﻓﻘﺎﻝ‪ :‬ﺎﺟﺮ ﻭﺗﺪﻉ ﺃﺭﺿﻚ ﻭﲰﺎﺀ ‪‬ﻙ! ﻭﺇﳕﺎ ﻣﺜﻞ ﺍﳌﻬـﺎﺟﺮ‬
‫ﻛﻤﺜﻞ ﺍﻟﻔﺮﺱ ﰲ ﺍﻟﻄﻮﻝ‪ ،‬ﻓﻌﺼﺎﻩ ﻓﻬﺎﺟﺮ‪ ،‬ﰒ ﻗﻌﺪ ﻟﻪ ﺑﻄﺮﻳﻖ ﺍﳉﻬﺎﺩ ﻓﻘﺎﻝ‪ :‬ﲡﺎﻫﺪ‬
‫ﺢ ﺍﳌﺮﺃﺓ ﻭﻳﻘﺴـﻢ ﺍﳌـﺎﻝ! ﻓﻌﺼـﺎﻩ‬ ‫ﻓﻬﻮ ﺟﻬﺪ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﻓﺘﻘﺎﺗﻞ ﻓﺘﻘﺘﻞ ﻓ‪‬ﺘﻨﻜ ‪‬‬
‫ﻓﺠﺎﻫﺪ‪ ،‬ﻓﻤﻦ ﻓﻌﻞ ﺫﻟﻚ ﻛﺎﻥ ﺣﻘﹰﺎ ﻋﻠﻰ ﺍﷲ ‪ ‬ﺃﻥ ﻳﺪﺧﻠﻪ ﺍﳉﻨﺔ‪ ،‬ﻭﺇﻥ ﻏـﺮﻕ‬
‫ﻛﺎﻥ ﺣﻘﹰﺎ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻳﺪﺧﻠﻪ ﺍﳉﻨ ﹶﺔ‪ ،‬ﺃﻭ ﻭﻗﺼﺘﻪ ﺩﺍﺑﺘﻪ ﻛﺎﻥ ﺣﻘـﹰﺎ ﻋﻠـﻰ ﺍﷲ ﺃﻥ‬
‫)‪(١‬‬
‫ﻳﺪﺧﻠﻪ ﺍﳉﻨ‪‬ﺔ«‪.‬‬

‫)‪ (١‬ﺳﻨﻦ ﺍﻟﻨﺴﺎﺋﻲ )‪ (٢٠٨٣‬ﻛﺘﺎﺏ‪ :‬ﺍﳉﻬﺎﺩ‪ ،‬ﺑﺎﺏ‪ :‬ﻣﺎ ‪‬ﳌ ‪‬ﻦ ﺃﺳﻠﻢ ﻭﻫﺎﺟﺮ ﻭﺟﺎﻫﺪ‪ ،‬ﻭﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(١٥٣٩٢‬‬
‫‪٢٧٨‬‬
 ‫ﻭﻗﺎﻝ ﺗﻌﺎﱃ ﻋﻦ ﻋﻤﻞ ﺍﻟﻨﻔﺲ‪:‬‬
‫{‪] z » º ¹ ¸ ¶ µ ´ ³ ²‬ﺍﳌﺎﺋﺪﺓ‪.[٣٠ :‬‬
‫ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫)‪(١‬‬
‫»ﻭﻟﻌ ﹼﻞ ﺃﻋﺪﻯ ﻋﺪﻭ ﻟﻚ ﻧﻔﺴﻚ ﺍﻟﱵ ﺑﲔ ﺟﻨﺒﻴﻚ«‬
‫ﻓﺎﻟﻨﻔﺲ ﻫﻲ ﺃﺧﻄﺮ ﺃﻋﺪﺍﺀ ﺍﻟﺴﺎﻟﻚ‪.‬‬
‫ﻗﺎﻝ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﹶﺩﻫ‪‬ﻢ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫ﺖ ﻋﻘﺒﺎﺕ‪:‬‬ ‫ﺼﺎﳊﲔ ﺣﺘ‪‬ﻰ ﳚﻮﺯ ﺳ ‪‬‬ ‫ﻟﻦ ﻳﻨﺎﻝ ﺃﺣ ‪‬ﺪ ﺩﺭﺟﺔ ﺍﻟ ‪‬‬
‫ﺸﺪ‪‬ﺓ‪.‬‬
‫ﺏ ﺍﻟ ‪‬‬ ‫ﺏ ﺍﻟﻨ‪‬ﻌﻤﺔ ﻭﻳﻔﺘﺢ ﺑﺎ ‪‬‬‫‪ -١‬ﺃ ﹾﻥ ﻳ‪‬ﻐ‪‬ﻠ ‪‬ﻖ ﺑﺎ ‪‬‬
‫‪ -٢‬ﺃ ﹾﻥ ﻳ‪‬ﻐﻠﻖ ﺑﺎﺏ ﺍﻟﻌ ‪‬ﺰ ﻭﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟ ﹼﺬ ﹼﻝ‪.‬‬
‫‪ -٣‬ﺃ ﹾﻥ ﻳﻐﻠﻖ ﺑﺎﺏ ﺍﻟﺮ‪‬ﺍﺣﺔ ﻭﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺘﻌﺐ‪.‬‬
‫‪ -٤‬ﺃ ﹾﻥ ﻳ‪‬ﻐﻠﻖ ﺑﺎﺏ ﺍﻟﻨ‪‬ﻮﻡ ﻭﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟﺴ‪‬ﻬﺮ‪.‬‬
‫‪ -٥‬ﺃ ﹾﻥ ﻳ‪‬ﻐﻠﻖ ﺑﺎﺏ ﺍﻟﻐﲎ ﻭﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻟﻔﻘﺮ‪.‬‬
‫‪ -٦‬ﺃ ﹾﻥ ﻳ‪‬ﻐﻠﻖ ﺑﺎﺏ ﺍﻷﻣﻞ ﻭﻳﻔﺘﺢ ﺑﺎﺏ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻤﻮﺕ‪.‬‬
‫ﺇ ﹼﻥ ﺍﻟﺴ‪‬ﺎﻟﻚ ﻣ‪‬ﺒﺘﻠﻰ ﺑﻨﻔﺴﻪ ﻭﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻼ ﺑﺪ ﻟﻪ ﻣﻦ ﻣﺮﺷﺪ ﺣﺎﺭﺱ‪ ،‬ﻓﺈﺫﺍ ﻋﻤـﻞ‬
‫ﺲ ﺑﺎﻟﻌ‪‬ﺠـﺐ‪.‬‬
‫ﻭﺣﺪﻩ ﺩﻭﻥ ﺻﺤﺒﺔ ﻓﺮﲟﺎ ﻇﻔﺮ ﺑﻪ ﺍﻟﺸ‪‬ﻴﻄﺎ ﹸﻥ ﺑﺎﻟﻐﺮﻭﺭ ﻭﻇﻔﺮﺕ ﺑﻪ ﺍﻟﻨ‪‬ﻔ ‪‬‬
‫ﻣﻦ ﻣﺪﺍﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﻟﻨﻔﺲ ﻋﻠﻰ ﺍﳌﺮﻳﺪ ﺍﻟﺒﻌﻴﺪ ﻋﻦ ﺍﳌﺮﺷﺪ‪:‬‬
‫‪ -١‬ﳜﻮ‪‬ﻓﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻟﻄﺮﻳﻖ ﻭﻣﺎ ﻓﻴﻪ ﻣﻦ ﺍﻟﻔﻘﺮ ﻭﺇﻳﺬﺍﺀ ﺍﻟﻨﺎﺱ ﻭﻣﻘﺎﻃﻌﺘـﻬﻢ‪،‬‬
‫ﻭﺗﺮﻏﹼﺒﻪ ﺍﻟﻨﻔﺲ ﺑﺎﺗﺒﺎﻉ ﺷﻬﻮﺍﺗﻪ ﻣﻦ ﺍﳌﺄﻛﻞ ﻭﺍﳌﺸﺮﺏ ﻭﺍﳌﻠﺒﺲ‪ ،‬ﻓﻴﻀﻌﻒ ﺃﻣﺎﻣﻬﻤـﺎ‬
‫ﻓﻴﻨﻬﺰﻡ ﻭﻳﻨﻘﻄﻊ ﻋﻦ ﺍﻟﺴﻠﻮﻙ‪.‬‬

‫)‪(١‬ﺭﻭﺍﻩ ﺍﻟﺪﻳﻠﻤﻲ )‪ (١٧٣١٠‬ﻛﻤﺎ ﰲ ﺍﳉﺎﻣﻊ ﺍﻟﻜﺒﲑ ﻟﻠﺴﻴﻮﻃﻲ‪.‬‬

‫‪٢٧٩‬‬
‫‪ -٢‬ﻳﺸﻐﻠﻪ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺎﳊﺮﺏ ﻣﻌﻪ‪ ،‬ﻭﺗﺸﻐﻠﻪ ﺍﻟﻨﻔﺲ ﻋﻦ ﺫﻛﺮﻩ ﷲ ﻭﺇﻗﺒﺎﻟﻪ ﻋﻠﻴـﻪ‬
‫ﺑﺎﳊﺮﺏ ﻣﻌﻬﺎ‪ ،‬ﻓﻴ‪‬ﻀﻴ‪‬ﻊ ﺍﻟﻄﺮﻳﻖ ﲟﺎ ﻻ ﻧﻔﻊ ﻣﻨﻪ‪.‬‬
‫ﻗﺎﻝ ﺃﺣﺪ ﺍﻟﻌﺎﺭﻓﲔ‪:‬‬
‫))ﻋﺪﺍﻭﺓ ﺍﻟﻌﺪﻭ ﺣﻘﹰﺎ ﻫﻲ ﺍﺷﺘﻐﺎﻟﻚ ﲟﺤﺒﺔ ﺍﳊﺒﻴﺐ ﺣﻘﹰﺎ‪ ،‬ﻓﺈﺫﺍ ﺍﺷـﺘﻐﻠﺖ ﺑﻌـﺪﺍﻭﺓ‬
‫ﺍﻟﻌﺪﻭ ﻓﺎﺗﺘﻚ ﳏﺒ‪‬ﺔ ﺍﳊﺒﻴﺐ((‬

‫ﻱ ﺍﻟﺼﺤﺒﺔ ﺍﳌﻼﺯﻡ ﺍﳌﻨﻄﻮﻱ ﲢﺖ ﺟﻨﺎﺡ ﺍﳌﺮﺷﺪ‪ :‬ﻓﻬﻮ ﺍﳌﻨﺼـﻮ ‪‬ﺭ ﻋﻠـﻰ‬ ‫ﻭﺃﻣ‪‬ﺎ ﻗﻮ ‪‬‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﺑﻜﺜﺮﺓ ﺫﻛﺮﻩ ﷲ ﻭﻋﺪﻡ ﻏﻔﻠﺘﻪ ﻋﻨﻪ‪ ،‬ﻓﻬﻮ ﺍﶈﺘﻤﻲ ﻣﻦ ﻋﺪﻭ‪‬ﻩ ﺑﺎﷲ ﻓﻼ ﻳ‪‬ﺒﺎﱄ‬
‫ﺑﺎﻟﺸﻴﻄﺎﻥ ﻭﻻ ﺑﻐﲑﻩ ﻭﻻ ﻳﻀﻌﻪ ﰲ ﺑﺎﻟﻪ ﻓﻴﺼﲑ ﺷﻴﻄﺎﻧﻪ ﰲ ﺣﻜﻢ ﺍﳌﻌﺪﻭﻡ‪ ،‬ﻭﻣﺎ ﻓﺎﺋﺪﺓ‬
‫ﺍﻻﻧﺸﻐﺎﻝ ﺑﻪ‪ ،‬ﻓﻌﻦ ﺃﰊ ﲤﻴﻤﺔ ﺍﳍﺠﻴﻤﻲ ﻋﻤﻦ ﻛﺎﻥ ﺭﺩﻳﻒ ﺍﻟﻨﱯ ‪ ‬ﻗـﺎﻝ‪ :‬ﻛﻨـﺖ‬
‫ﺭﺩﻳﻔﻪ ﻋﻠﻰ ﲪﺎﺭ ﻓﻌﺜﺮ ﺍﳊﻤﺎﺭ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺗﻌﺲ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻘﺎﻝ ﱄ ﺍﻟﻨﱯ ‪:‬‬
‫»ﻻ ﺗﻘﻞ‪ :‬ﺗﻌﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺈﻧﻚ ﺇﺫﺍ ﻗﻠﺖ‪ :‬ﺗﻌﺲ ﺍﻟﺸﻴﻄﺎﻥ ﺗﻌﺎﻇﻢ ﺍﻟﺸﻴﻄﺎﻥ ﰲ‬
‫ﻧﻔﺴﻪ ﻭﻗﺎﻝ‪ :‬ﺻﺮﻋﺘﻪ ﺑﻘﻮﰐ‪ ،‬ﻓﺈﺫﺍ ﻗﻠﺖ‪ :‬ﺑﺴﻢ ﺍﷲ ﺗﺼﺎﻏﺮﺕ ﺇﻟﻴﻪ ﻧﻔﺴـﻪ ﺣـﱴ‬
‫)‪(١‬‬
‫ﻳﻜﻮﻥ ﺃﺻﻐﺮ ﻣﻦ ﺫﺑﺎﺏ«‬
‫ﻗﺎﻝ ﺫﻭ ﺍﻟﻨﻮﻥ ﺍﳌﺼﺮﻱ ﺭﲪﻪ ﺍﷲ‪:‬‬
‫))ﺇﺫﺍ ﻛﺎﻥ ﻳﺮﺍﻛﻢ ﻫﻮ ﻭﻗﺒﻴﻠﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﺗﺮﻭ‪‬ﻢ ﻓﺈﻥ ﺍﷲ ﻳﺮﺍﻩ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺮﻯ‬
‫ﺍﷲ ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ﻋﻠﻴﻪ((‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﻣﺎ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻣﺎ ﺍﻟﻨﻔﺲ ﺇﻻ ﺩﺍﻓﻌﺎﻥ ﻣﻦ ﺍﷲ ﻟﻠﻔﺮﺍﺭ ﺇﻟﻴﻪ ﻓﻼ ﲡﻌﻠﻬﻤﺎ‬
‫ﻣﺎﻧﻌﺎﻥ ﻟﻚ ﻣﻦ ﺍﻹﻗﺒﺎﻝ ﻋﻠﻴﻪ‪.‬‬

‫)‪(١‬ﺭﻭﺍﻩ ﺃﲪﺪ ﰲ ﻣﺴﻨﺪﻩ )‪.(٢٠٦١٠‬‬

‫‪٢٨٠‬‬
‫‪ (١١٨‬ﺟﻌﻠﻚ ﺍ‪ ‬ﰲ ﺍﻟﻌﺎﱂ ﺍﳌﺘﻮﺳ‪‬ﻂ ﺑﲔ ﻣﻠﻜﻪ ﻭﻣﻠﻜﻮﺗﻪ‪ ،‬ﻟﻴ‪‬ﻌ‪‬ﻠﻤﻚ ﺟﻼﻟﺔ ﻗﺪﺭﻙ ﺑﲔ‬

‫ﳐﻠﻮﻗﺎﺗﻪ‪ ،‬ﻭﺃ�ّﻚ ﺟﻮﻫﺮﺓ‪ ‬ﺗﻨﻄﻮﻱ ﻋﻠﻴﻚ ﺃﺻﺪﺍﻑ ﻣﻜﻮ‪�‬ﺎﺗﻪ‪ ،‬ﻭﺇ�ّﻤـﺎ ﻭﺳ‪‬ـﻌﹶﻚ ﺍﻟﻜـﻮﻥ ﻣ‪‬ـﻦ‬

‫ﺣﻴﺚ ﺟﺜﻤﺎ�ﻴﺘ‪‬ﻚ‪ ،‬ﻭﱂ ﻳﺴﻌﻚ ﻣ‪‬ﻦ ﺣﻴﺚ ﺛﺒﻮﺕ ﺭﻭﺣﺎ�ﻴﺘ‪‬ـﻚ‪ ،‬ﻓﺎﻟﻜـﺎﺋﻦ ﰲ ﺍﻟﻜـﻮﻥ ﺇﻥ‪ ‬ﱂ‬

‫ُﺗﻔﺘﺢ ﻟﻪ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻐﻴـﻮﺏ‪ ،‬ﻣﺴـﺠﻮﻥ‪ ‬ﲟﺤﻴﻄﺎﺗـﻪ‪ ،‬ﻭﳏﺼـﻮﺭ‪ ‬ﰲ ﻫﻴﻜـﻞ ﺫﺍﺗـﻪ‪ ،‬ﻓﺄ�ـﺖ ﻣـﻊ‬

‫ﺍﻷﻛﻮﺍﻥ ﻣﺎ ﱂ ﺗﺸﻬﺪ ﺍﳌُﻜَﻮ‪‬ﻥ‪ ،‬ﻓﺈﺫﺍ ﺷﻬﺪﺗﻪ ﻛﺎ�ﺖ ﺍﻷﻛﻮﺍﻥ ﻣﻌﻚ‪.‬‬

‫ﺧﻠﻖ ﺍﷲ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻋﻠﻰ ﺿﺮﺑﲔ‪:‬‬
‫ﻋﺎﻟﹶﻢ ﺍ ﹸﳌﻠﻚ‪ :‬ﻭﻫﻮ ﺍﻟﻌﺎﻟﹶﻢ ﺍﳊﺴﻲ ﺍﻟﺬﻱ ﻧﻌﻴﺶ ﻓﻴﻪ ﻣﻦ ﺍﻟﺬﺭ‪‬ﺓ ﺇﱃ ﺍ‪‬ﺮ‪‬ﺓ‪.‬‬
‫ﻭﻋﺎﻟﹶﻢ ﺍﳌﻠﻜﻮﺕ‪ :‬ﻭﻫﻮ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﺮﻭﺣﻲ ﺍﻟﺬﻱ ﺗﺪﺍﺧﻞ ﺑﻌﺎﻟﹶﻢ ﺍﳌﻠﻚ ﻣﻊ ﺍﺳﺘﻘﻼﻟﻴ‪‬ﺘﻪ‪.‬‬
‫ﻟﻘﺪ ﺍﺟﺘﻬﺪ ﺍﻹﻧﺴﺎﻥ ﻗﺪﳝﹰﺎ ﻟﻴﻌﺮﻑ ﻣﻜﺎﻧﻪ ﻭﺩﻭﺭﻩ ﰲ ﺍﻷﺭﺽ ﺑﲔ ﺍﳌﺨﻠﻮﻗﺎﺕ‪ ،‬ﻓﻘﺎﻝ‬
‫ﺍﻟﻔﻼﺳﻔﺔ‪ :‬ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﻫﻮ ﺳﻴﺪ ﺍﻟﻜﻮﻥ‪ ،‬ﻭﻣﺮﺍﺩﻫﻢ ﺑﺎﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﺍﻟﺬﻱ ﺑﻠﻎ‬
‫ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻟﻌﻠﻢ ﻣﻊ ﺃﻋﻠﻰ ﺩﺭﺟﺎﺕ ﺍﻷﺧﻼﻕ‪.‬‬
‫ﺃﻣ‪‬ﺎ ﻣﻜﺎﻧﺔ ﺍﻹﻧﺴﺎﻥ ﰲ ﺍﻟﻘﺮﺁﻥ ﺍﻟﻜﺮﱘ ﻓﻬﻮ ﺧﻠﻴﻔﺔ ﺍﷲ ﰲ ﺃﺭﺿﻪ ﺇﺫﺍ ﻗـﺎﻡ ﺑﺘﻤـﺎﻡ‬
‫ﻋﺒﻮﺩﻳﺘﻪ ﷲ ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z I H G F E D C B A‬ﺍﻟﺒﻘﺮﺓ‪.[٣٠:‬‬

‫ﻓﺨﻠﻖ ﺍﷲ ﺍﻹﻧﺴﺎﻥ ﻣﻦ ﺗﺮﺍﺏ ﻟﻴﺘﻼﺀﻡ ﻣﻊ ﻋﺎﱂ ﺍﳌﻠﻚ‪ ،‬ﹼﰒ ﻧﻔﺦ ﻓﻴـﻪ ﻣـﻦ ﺍﻟـﺮﻭﺡ‬
‫{ ‪] z È Ç Æ Å Ä ÃÂ Á À‬ﺍﻹﺳﺮﺍﺀ‪.[٨٥ :‬‬ ‫ﺍﻟﻌﺠﻴﺒﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫ﻭﻧﺴﺒﻬﺎ ﺇﻟﻴﻪ ﻟﺘﻨﺎﻝ ﺷﺮﻑ ﺍﳋﺼﻮﺻﻴﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ¾ ¿ ‪] z Æ Å Ä Ã Â Á À‬ﺍﳊﺠﺮ‪.[٢٩ :‬‬

‫‪٢٨١‬‬
 ‫ﻓﺼﺎﺭ ﺍﻹﻧﺴﺎﻥ ﺑﻌﺒﻮﺩﻳﺘﻪ ﷲ ‪ ‬ﺳﻴﺪ ﻫﺬﺍ ﺍﻟﻜﻮﻥ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{ ‪] z h g f e d c‬ﺍﻟﺬﺍﺭﻳﺎﺕ‪.[٥٦ :‬‬

‫ﻑ ﻭﺳﻴﺎﺩﺓ ﻟﻺﻧﺴﺎﻥ ﲢﺖ ﻇ ﹼﻞ ﺍﻟﻌﺒﻮﺩﻳﺔ‪.‬‬ ‫ﻓﺎﳋﻼﻓﺔ ﺷﺮ ‪‬‬

‫ﺇﺫﹰﺍ ﻓﺎﻹﻧﺴﺎﻥ ﺧﻠﻘﻪ ﺍﷲ ﺗﻌﺎﱃ ﺑﲔ ﻋﺎﻟﹶﻢ ‪‬ﻣ ﹾﻠﻜﻪ ﻭﺑﲔ ﻋﺎﻟﹶﻢ ﻣﻠﻜﻮﺗﻪ‪ ،‬ﺑﲔ ﺑﺸـﺮ‪‬ﻳ ‪‬ﺔ‬
‫ﻚ ﳌﹼﺎ ﻳ‪‬ﺠﺎﻫﺪ ﻧﻔﺴ‪‬ﻪ ﻭﻳﺘﺤﺮﺭ ﻣﻦ‬ ‫ﻭﺭﻭﺣﺎﻧ‪‬ﻴ ‪‬ﺔ‪ ،‬ﻟﻴ‪‬ﻤﻴ‪‬ﺰﻩ ﻋﻦ ﺍﻟﻜﻮﻥ ﻛﻠﹼﻪ‪ ،‬ﻓﺎﻹﻧﺴﺎﻥ ‪‬ﻣﹶﻠ ‪‬‬
‫ﻚ ﺧﺼﺼﻪ ﺑﺎﳋﻼﻓﺔ ﻋﻠﻰ ﺳـﺎﺋﺮ ﳐﻠﻮﻗﺎﺗـﻪ‪،‬‬ ‫ﻕ ﺟﺴﺪﻩ‪ ،‬ﻭﻫﻮ ﰲ ﺍﻟﻮﻗﺖ ﺫﺍﺗﻪ ‪‬ﻣ‪‬ﻠ ‪‬‬ ‫ﹺﺭ ‪‬‬
‫ﻓﺼﺎﺭ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ‪-‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪ -‬ﺑﺎﳋﻼﻓﺔ ﺍﳉﺴﺪﻳ‪‬ﺔ ﻭﺍ ﹶﳌﹶﻠ ﹶﻜ ‪‬ﺔ ﺍﻟﺮﻭﺣﺎﻧﻴﺔ ﳏﻮ ‪‬ﺭ‬
‫ﻫﺬﺍ ﺍﻟﻌﺎﻟﹶﻢ‪ ،‬ﻓﺴﺨ‪‬ﺮ ﻟﻪ ﻋﺎﻟﹶﻢ ﺍﳌﻠﻚ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪] z L K J I H G F E‬ﻟﻘﻤﺎﻥ‪.[٢٠ :‬‬
‫ﻭﺭﻓﻊ ﻣﻘﺎﻣﻪ ﰲ ﻋﺎ ﹶﱂ ﺍﳌﻠﻜﻮﺕ‪ ،‬ﺍﻧﻈﺮ ﺇﱃ ﺍﻷﻧﺒﻴﺎﺀ ﻭﺍﻟﻌﺎﺭﻓﲔ ﺑﺎﷲ ﻛﻴﻒ ﻫﻢ ﳏﻮﺭ‬
‫ﺍﻟﻜﻮﻥ‪ ،‬ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﷲ ‪:‬‬
‫»ﺇ ﹼﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺿﲔ ﺣﱴ ﺍﻟﻨﻤﻠﺔ ﰲ ﺟﺤﺮﻫﺎ ﻭﺣﱴ‬
‫)‪(١‬‬
‫ﺍﳊﻮﺕ ﻟﻴﺼﻠﻮﻥ ﻋﻠﻰ ﻣﻌ ﹼﻠﻢ ﺍﻟﻨﺎﺱ ﺍﳋﲑ«‬
‫ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ ‪:‬‬
‫))ﲢﺴﺐ ﻧﻔﺴﻚ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺻﻐﲑﹰﺍ ﻭﻓﻴﻚ ﺍﻧﻄﻮﻯ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻷﻛﱪ((‬

‫ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﳏﻮﺭ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﺑﻞ ﻫﻮ ﺍﻟﺬﻱ ﺍﻧﻄﻮﻯ ﻓﻴـﻪ ﻫـﺬﺍ‬
‫ﺍﻟﻜﻮﻥ ﺑﺄﺳﺮﻩ‪ ،‬ﻓﻜﻴﻒ ﺍﻟﻮﺻﻮﻝ ﺇﱃ ﻫﺬﻩ ﺍﳌﺮﺗﺒﺔ ﺍﻹﻧﺴﺎﻧﻴ‪‬ﺔ ﺍﻟﻜﺎﻣﻠﺔ!‬
‫ﺖ ﺭﻭﺣﺎﻧﻴ‪‬ﺘﻚ ﺑﺎ‪‬ﺎﻫﺪﺓ ﺻـﺮﺕ‬ ‫ﺡ ﻭﺟﺴﺪ ﻓﺈﺫﺍ ﻏﹶﻠﺒ ‪‬‬
‫ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺑﲔ ﺭﻭ ﹴ‬
‫‪‬ﻣﹶﻠ ﹶﻜﹰﺎ ﳏﻀﹰﺎ ﱂ ﻳﻌﺪ ﳛﺠﺒﻚ ﻋﻦ ﻋﺎﻟﹶﻢ ﺍﳌﻠﻜﻮﺕ ﺷﻲﺀ‪.‬‬

‫)‪(١‬ﺭﻭﺍﻩ ﺍﻟﺘﺮﻣﺬﻱ )‪.(٢٦٨٥‬‬

‫‪٢٨٢‬‬
 ‫ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﻣﲔ ﻛﻔﺘﺎﺭﻭ ﻗﺪ‪‬ﺱ ﺳﺮ‪‬ﻩ‪:‬‬
‫))ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﺑﺘﻐﻤﻴﺾ ﺍﻟﻌﻴﻨﲔ ﻳﻄﻮﻑ ﺍﻟﻜﻮﻧﲔ((‬

‫ﻭﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺬﻫﱯ ﺭﲪﻪ ﺍﷲ‪:‬‬

‫))‪‬ﻧﺴِﺐ ﺇﱃ ﺑﻌﺾ ﺍﻟﻌﺮﻓﺎﺀ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﺇﱐ ﺃﻋﺮﺝ ﻛﻞ ﻟﻴﻠﺔ ﺳﺒﻌﲔ ﻣﺮﺓ‪ ،‬ﻭﺍﳌﻌـﺮﺍﺝ‬
‫ﺑﺎﻟﺮﻭﺡ ﺃﻣﺮ ﻳﻘﻊ ﻟﻜﺜ ﹴﲑ ﻣﻦ ﺍﻟﺮﻳﺎﺿﻴﲔ ‪ -‬ﺃﺻﺤﺎﺏ ﺍ‪‬ﺎﻫﺪﺓ‪ -‬ﺑﻞ ﻭﺭﺩ ﺃﻥ ﺍﻟﺼـﻼﺓ‬
‫)‪(١‬‬
‫ﻣﻌﺮﺍﺝ ﺍﳌﺆﻣﻦ((‬

‫ﺃ ‪‬ﻣﺎ ﻣﻦ ﺍﺳﺘﺸﺎﻁ ﰲ ﺧﺪﻣﺔ ﺟﺴﺪﻩ ﻓﻘﺪ ﺣ ‪‬ﺪ ‪‬ﻣ ‪‬ﻦ ﺭﻭﺣﺎﻧﻴ‪‬ﺘـﻪ ﻭﺣﻜـﻢ ﻋﻠﻴﻬـﺎ‬
‫ﺑﺎﻟﺴﺠﻦ ﻭﻣﻨﻌﻬﺎ ﻣﻦ ﻋﺎﻟﹶﻤﻬﺎ ﺍﳌﻠﻜﻮﰐ‪ ،‬ﻭﺭﺿﻲ ﺑﺄ ﹾﻥ ﻳ‪‬ﻨﺰﻝ ‪‬ـﺎ ﺇﱃ ﻣﻘـﺎﻡ ﺍﳌﻠـﻚ‬
‫ﱯ ‪‬ﻴﻤ ‪‬ﻲ‪.‬‬
‫ﻓﺼﺎﺭﺕ ﺍﻷﻛﻮﺍﻥ ﺣﺎﻛﻤ ﹰﺔ ﻋﻠﻴﻪ ﻓﻴﺎ ﻟﻪ ﻣﻦ ﺇﻧﺴﺎ ‪‬ﻥ ﻏ ‪‬‬
‫ﺇﺫﹰﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ )ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ(‪ :‬ﻣﻦ ﺻﻔﺖ ﺭﻭﺣﻪ ﺑﻜﺜﺮﺓ ﺫﻛﺮ ﺍﷲ ﻭﺍﻟﺘﻮﺟﻪ‬
‫ﺇﻟﻴﻪ ﻭﳏﺒﺘﻪ ﻭﻋﺸﻘﻪ ﻭﻗﺮﺍﺀﺓ ﻛﺘﺎﺑﻪ ﻗﺮﺍﺀﺓ ﺍﳊﻀﻮﺭ‪ ،‬ﺣﱴ ﺧﺮﻗﺖ ﺣﺠﺎﺏ ﺍﳌﻠـﻚ ﺇﱃ‬
‫ﺍﳌﻠﻜﻮﺕ ﻭﺑﻘﻲ ﰲ ﺟﺴﺪﻩ ﰲ ﻋﺎﻟﹶﻢ ﺍﳌﻠﻚ‪ ،‬ﻓﺴﺨ‪‬ﺮ ﺍﷲ ﻟﻪ ﻫﺬﺍ ﺍﻟﻜﻮﻥ ﻟﻴﺤﻜﻢ ﻋﻠﻴﻪ‬
‫ﺑﺴﻠﻄﺎﻥ ﺍﷲ ‪-‬ﺍﻟﺸﺮﻳﻌﺔ‪ -‬ﻓﻴﺎ ﻟﻪ ﻣﻦ ﳐﻠﻮﻕ‪.‬‬
‫ﻗﺎﻟﺖ ﺭﺍﺑﻌﺔ ﺍﻟﻌﺪﻭﻳﺔ ﺭﲪﻬﺎ ﺍﷲ‪:‬‬
‫ﻭﺃﲝﺖ ﺟﺴﻤﻲ ﻣﻦ ﺃﺭﺍﺩ ﺟﻠﻮﺳـﻲ‬ ‫ﻭﻟﻘﺪ ﺟﻌﻠﺘﻚ ﰲ ﺍﻟﻔـﺆﺍﺩ ﳏـ ‪‬ﺪﺛﻲ‬
‫ﻭﺣﺒﻴﺐ ﻗﻠﱯ ﰲ ﺍﻟﻔـﺆﺍﺩ ﺟﻠﻴﺴـﻲ‬ ‫ﺲ‬
‫ﻓﺎﳉﺴﻢ ﻣﲏ ﻟﻠﺠﻠـﻴﺲ ﻣـﺆﺍﻧ ‪‬‬
‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪ :‬ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺍﻋﺮﻑ ﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﻭﺿﻌﻚ ﺍﷲ ﻓﻴﻪ ﻭﺍﺟﺘﻬﺪ‬
‫ﻟﺘﻜﻮﻥ ﻫﺬﺍ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ )ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ( ﺍﻟﺬﻱ ﺃﻛﺮﻣﻪ‪ ،‬ﹸﺃﻃ‪‬ﻠﻖ ﺭﻭﺣﻚ ﰲ ﻋﺎﱂ‬
‫ﺍﳌﻠﻜﻮﺕ ﻟﺘﺴﺒﺢ ﻓﻴﻪ‪ ،‬ﻭﻛﻦ ﰲ ﺍﻟﺪﻧﻴﺎ ﻗﺎﺋﻤﹰﺎ ﺑﺪﻭﻟﺔ ﺍﷲ ﻓﺘﻜﻮﻥ ﺍﻹﻧﺴـﺎﻥ ﺍﻟﻜﺎﻣـﻞ‬
‫)ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ( ﳏﻮﺭ ﳐﻠﻮﻗﺎﺕ ﺍﷲ‪.‬‬

‫)‪(١‬ﻛﺘﺎﺏ ﺍﻟﺘﻔﺴﲑ ﻭﺍﳌﻔﺴﺮﻭﻥ ﻟﻠﺬﻫﱯ)‪.(٢٢٥/٤‬‬

‫‪٢٨٣‬‬
‫‪ (١١٩‬ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺛﺒﻮﺕ ﺍﳋﺼﻮﺻـﻴ‪‬ﺔ ﻋـﺪﻡ ﻭﺻـﻒ ﺍﻟﺒﺸـﺮﻳ‪‬ﺔ‪ ،‬ﺇ�ّﻤـﺎ ﻣﺜـﻞ ﺍﳋﺼﻮﺻـﻴ‪‬ﺔ‬

‫ﻛﺈﺷﺮﺍﻕ ﴰﺲ ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻇﻬﺮﺕ ﰲ ﺍﻷﻓﻖ ﻭﻟﻴﺴﺖ ﻣﻨﻪ‪ ،‬ﺗﺎﺭﺓ‪ ‬ﺗُﺸـﺮﻕ ﴰـﻮﺱ ﺃﻭﺻـﺎﻓﻪ‬

‫ﻋﻠﻰ ﻟﻴﻞ ﻭﺟﻮﺩﻙ‪ ،‬ﻭﺗﺎﺭﺓ‪ ‬ﻳﻘﺒﺾ ﺫﻟﻚ ﻋﻨﻚ ﻓﲑﺩ‪‬ﻙ ﺇﱃ ﺣﺪﻭﺩﻙ‪ ،‬ﻓﺎﻟﻨ‪‬ﻬﺎﺭ ﻟﻴﺲ ﻣﻨﻚ‪،‬‬

‫ﻭﻟﻜﻨ‪‬ﻪ ﻭﺍﺭﺩ‪ ‬ﻋﻠﻴﻚ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﻠﻢ ﻗﺪﺭ ﺃ�ﻮﺍﺭ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺳﺮﺍﺭ ﺇﻻ ﰲ ﻏﻴﺐ ﺍﳌﻠﻜﻮﺕ‪ ،‬ﻛﻤﺎ‬

‫ﻻ ﺗﻈﻬﺮ ﺃ�ﻮﺍﺭ ﺍﻟﺴ‪‬ﻤﺎﺀ ﺇﻻ ﰲ ﺷﻬﺎﺩﺓ ﺍﳌﻠﻚ‪.‬‬

‫ﻑ ﺑﺎﷲ ﺍﻟـﺬﻱ‬ ‫ﻫﺬﻩ ﺍﳊﻜﻤﺔ ﳜﺎﻃﺐ ‪‬ﺎ ﺍﺑﻦ ﻋﻄﺎﺀ ﺍﻟﺴﻜﻨﺪﺭﻱ ﺭﲪﻪ ﺍﷲ ﺍﻟﻌﺎﺭ ‪‬‬
‫ﻧﺎﻝ ﺷﺮﻑ ﺍﻟﺴﻴﺎﺩﺓ ﰲ ﻋﺎﱂ ﺍﳌﻠﻚ ‪ -‬ﻋﺎﱂ ﺍﳌﺎﺩﺓ‪ -‬ﻭﺷﺮﻑ ﻧﻔﺦ ﺍﻟﺮﻭﺡ ﻓﻴﻪ ﰲ ﻋﺎﱂ‬
‫ﺍﳌﻠﻜﻮﺕ‪ ،‬ﻓﻜﺎﻥ ﺣﺎﻛﻤﹰﺎ ﻋﻠﻰ ﻋﺎﱂ ﺍﳌﻠﻚ ﺑﺮﻭﺣﻪ ﺍﻟﱵ ﻣﻦ ﻋﺎﱂ ﺍﳌﻠﻜـﻮﺕ‪ ،‬ﻓﻬـﻮ‬
‫ﻳﻌﻴﺶ ﰲ ﻋﺎﱂ ﺍﳌﻠﻚ ﻭﻳﺴﺘﻤﺪ ﻣﻦ ﻋﺎﱂ ﺍﳌﻠﻜﻮﺕ ﺍﻟﻌﻄﺎﺀ ﻭﺍﻟﻨـﻮﺭ‪ ،‬ﻓﻬـﻮ ﻣﻘـﺎﻡ‬
‫ﺍﳋﺼﻮﺻﻴﺔ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﻧﺪﺭ ﹰﺓ ﺑﲔ ﺍﻟﻨﺎﺱ ﻭﻻ ﻳﻨﺎﻝ ﺇﻻ ﺑﻄﺮﻳﻖ ﺍﻟﺮﻭﺡ‪.‬‬
‫ﻭﺣﱴ ﻻ ﻳﻨﺴﻰ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﻭﺍﻟﻨﺎﺱ ﺣﻮﻟﻪ ﺑﺸﺮﻳﺘﻪ‪ ،‬ﻳﺮﻓﻊ ﺍﷲ ‪ ‬ﻋﻨﻪ ﺍﻟﺘﺠﻠـﻲ‬
‫ﺍﻟﻌﺮﻓﺎﱐ ﺑﻘﺪﺭ ﻓﺘﻈﻬﺮ ﺑﺸﺮﻳﺘﻪ ﻓﻴﻌﻠﻢ ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ ﻭﺍﻟﻨﺎﺱ ﻓﻘﺮﻩ ﺇﱃ ﺍﷲ‪ ،‬ﺍﻋﻠﻢ ﺃﻳﻬـﺎ‬
‫ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ‪-‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪ -‬ﺃ ﹼﻥ ﻣﺎ ﺃﻧﺖ ﻋﻠﻴﻪ ﻟﻴﺲ ﺇﻻ ﺃﻣﺮﹰﺍ ﻋﺎﺭﺿـﹰﺎ ﺑﻔﻌـﻞ‬
‫ﺍﻟﺘﺠﻠﹼﻲ ﺍﻹﳍﻲ ﻓﻼ ﺗﻐﺘﺮ‪ ،‬ﻭﻫﺬﻩ ﺍﳋﺼﻮﺻﻴ‪‬ﺔ ﱂ ﺗﻔ ﹺﻦ ﺍﳊﻈﻮﻅ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ‪ ،‬ﻭﻋﻼﻣﺔ ﺫﻟﻚ‬
‫ﺃﻧﻚ ﺗﺄﻛﻞ ﻭﺗﺸﺮﺏ ﻭﺗﻨﻜﺢ ﻭﺗﻨﺎﻡ ﻭﻻ ﺯﻟﺖ ﺫﺍ ﺧﺼﻮﺻﻴ‪‬ﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪:‬‬
‫{‪] z j i h g f e d c b‬ﺍﻟﻔﺮﻗﺎﻥ‪.[٧ :‬‬
‫ﻭﺇ ﹼﳕﺎ ﻣﺎ ﺃﻧﺖ ﻓﻴﻪ ﻣﻦ ﺍﻟﺘﺠﻠﻲ ﻛﺘﺠﻠﹼﻲ ﺍﻟﺸﻤﺲ ﻋﻠﻰ ﻇﻼﻡ ﺍﻷﺭﺽ ﻓﺘﺒﺪ‪‬ﻝ ﻇﻠﻤﺘﻬﺎ‬
‫ﻧﻮﺭﹰﺍ‪ ،‬ﻟﻜﻦ ﻧﻮﺭ ﺍﻷﺭﺽ ﻳﺒﻘﻰ ‪‬ﻣﻜﺘ‪‬ﺴﺒﹰﺎ ﻻ ﺫﺍﺗﻴﹰﺎ‪ ،‬ﻛﺬﻟﻚ ﺃﻧﺖ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ‬

‫‪٢٨٤‬‬
‫ﺕ ﻇﻼﻣـﻚ‬ ‫ﺕ ‪‬ـﺎ‪ ،‬ﻓﻄـﺮﺩ ‪‬‬ ‫‪ -‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪ -‬ﳌﹼﺎ ﲡﻠﹼﻰ ﺍﷲ ﻋﻠﻴﻚ ﺑﺼﻔﺎﺗﻪ ‪‬ﺗ‪‬ﻨﻮ‪‬ﺭ ‪‬‬
‫ﺖ ﺻﻔﺎﺗﻚ ﺍﳊﺎﺩﺛﺔ ﺍﻟ ‪‬ﻌﺪ‪‬ﻣﻴ‪‬ﺔ ﺑﻈﻬﻮﺭ ﺃﻭﺻﺎﻓﺔ ﺍﻷﺯﻟﻴ‪‬ﺔ‪.‬‬
‫ﻭﺃﺫﻫﺒ ‪‬‬
‫ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﷲ ﺃﻥ ﻳ‪‬ﻌﺮ‪‬ﻓﻚ ﻗﺪﺭﻙ ﻗﺒﺾ ﺫﻟﻚ ﺍﻟﺘﺠﻠـﻲ ﻓﺮﺟﻌـﺖ ﺇﱃ ﺑﺸـﺮﻳﺘﻚ‬
‫ﻭﺃﻭﺻﺎﻓﻚ ﻓﻌﺮﻓﺖ ﺣﺪﻭﺩﻙ‪.‬‬
‫ﻓﺎﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ﺃﻥ ﻣﺎ ﻓﻴﻚ ﻣﻦ ﻧﻮ ﹴﺭ ﻓﻬﻮ ﻣﻨﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻚ ﻣﻨﻪ ﺷﻲﺀ‪.‬‬
‫ﻗﻠﺖ‪ :‬ﻻ ﳚﺘﻤﻊ ﺍﻟﺘﺠﻠﻲ ﺍﻹﳍﻲ ﻣﻊ ﺍﻷﻭﺻﺎﻑ ﺍﻟﺒﺸﺮﻳ‪‬ﺔ ﺃﺑﺪﹰﺍ ﻣﻦ ﻧﻜﺎ ِﹴ‬
‫ﺡ ﻭﺃﻛـ ﹴﻞ‬
‫ﺖ ﻳﻌﻮﺩ ﻓﻴﻪ ﺍﻟﻮﱄ ﺇﱃ ﺑﺸﺮﻳ‪‬ﺘﻪ ﻣـﻊ ﺑﻘـﺎﺀ‬ ‫ﺾ ﻟﻠﺘﺠﻠﻲ ﻣﺆﻗ ‪‬‬ ‫ﺏ‪ ...‬ﻭﺇﳕﺎ ﻫﻮ ﻗﺒ ‪‬‬
‫ﻭﺷﺮ ﹴ‬
‫‪‬ﻣﹶﻠ ﹶﻜ ‪‬ﺔ ﺍﻟﺬﻛﺮ‪ ،‬ﻓﻴﻘﻀﻲ ﻧﻜﺎﺣﻪ ﻭﻃﻌﺎﻣﻪ ﻭﺷﺮﺍﺑﻪ‪ ،‬ﻓﺈﺫﺍ ﻣﺎ ﻋـﺎﺩ ﺍﻟﺘﺠﻠـﻲ ﻋـﺎﺩ ﺇﱃ‬
‫ﺍﻟﺼﻔﺎﺕ ﺍﳌﻠﻜﻴﺔ ﻭﺿﻤﺮﺕ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺒﺸﺮﻳﺔ‪.‬‬
‫ﻭﻟﻜﻦ ﻛﻴﻒ ﺍﻟﺴﺒﻴﻞ ﳌﻌﺮﻓﺔ ﺃﻧﻮﺍﺭ ﻗﻠﻮﺏ ﺍﻟﺮﺟﺎﻝ ﻭﻫﻲ ﻣﻨﻄﻮﻳﺔ ﲢـﺖ ﺣﺠـﺎﺏ‬
‫ﺑﺸﺮﻳ‪‬ﺘﻬﻢ؟ ﻓﻤﻦ ﺃﺭﺍﺩ ﻣﻌﺮﻓﺔ ﹶﻗ ‪‬ﺪ ‪‬ﺭ ﺃﻧﻮﺍﺭ ﺍﻟﻘﻠﻮﺏ ﻓﻠﻴﻐﺐ ﻋﻦ ﻫﺬﺍ ﺍﻟﻌـﺎﻟﹶﻢ ﺍﻟﺒﺸـﺮﻱ‬
‫ﺑﺎﻟﻌﺎﻟﹶﻢ ﺍﻟﺮﻭﺣﻲ‪.‬‬
‫ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﻛﻔﺘﺎﺭﻭ ﻗ ‪‬ﺪﺱ ﺳﺮ‪‬ﻩ‪:‬‬
‫))ﻳﺎ ﺑﲏ‪ :‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﻣﻘﺎﻡ ﺍﻟﺸﻴﺦ ﻓﺄﻛﺜﺮ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﺗﺘﻜﺸ‪‬ـﻒ ﻟـﻚ‬
‫ﺃﻧﻮﺍﺭﻩ((‬

‫ﻓﻤﺤﺎ ﹲﻝ ﺃﻥ ﺗﺘﻜﺸﻒ ﺃﻧﻮﺍﺭ ﺍﻟﻘﻠﻮﺏ ﺩﻭﻥ ﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﻟﻌﺎﻟﹶﻢ ﺍﻟﺮﻭﺣﻲ‪ ،‬ﻛﻤﺎ ﺃ ﹼﻥ‬
‫ﺃﻧﻮﺍﺭ ﺍﻟﺸﻤﺲ ﻣﻘﺼﻮﺭﹲﺓ ﻣﻌﺮﻓﺘﻬﺎ ﻋﻠﻰ ﺍﻟﻌﺎﻟﹶﻢ ﺍﳌﺎﺩﻱ‪.‬‬
‫ﻳﺮﻭﻯ ﺃ ﹼﻥ ﺃﺣﺪ ﺍﻟﺴﺎﻟﻜﲔ ﺍﺳﺘﻐﺮﻕ ﻟﻴﻠ ﹰﺔ ﺑﺎﻷﻧﻮﺍﺭ‪ ،‬ﻓـﺄﺗﻰ ﺷـﻴﺨﻪ ﰲ ﺍﻟﺼـﺒﺎﺡ‬
‫ﻣﺴﺘﺒﺸﺮﹰﺍ ﻗﺎﻝ‪ :‬ﻳﺎ ﺳﻴﺪﻱ ﻟﻘﺪ ﻏﺮﻗﺖ ﺑﺎﻷﻧﻮﺍﺭ ﰲ ﺍﻷﻣﺲ ﻭ‪ ..‬ﻭ‪ ..‬ﻓﻘﺎﻝ ﻟﻪ ﺍﻟﺸﻴﺦ‪:‬‬
‫ﻳﺎ ﺑﲏ‪ :‬ﻣﺎ ﺭﺃﻳﺘﻪ ﺑﺎﻷﻣﺲ ﻫﻮ ﻧﻮﺭ ﻭﺿﻮﺋﻚ ﻓﺤﺴﺐ‪ ،‬ﻭﻫﻮ ﻟﻜﻞ ﻣﺆﻣﻦ ﻳﺘﻮﺿﺄ !‬
‫ﻗﻠﺖ‪ :‬ﻭﻟﺬﻟﻚ ﻗﺎﻡ ﺃﻫﻞ ﺍﻟﻈﺎﻫﺮ ﻣﻦ ﺍﻟﻌﻠﻤﺎﺀ ﲟﺤﺎﺭﺑﺔ ﺃﻫﻞ ﺍﻟﺒﺎﻃﻦ ﻣﻦ ﺍﻷﻭﻟﻴـﺎﺀ‬
‫‪٢٨٥‬‬
‫ﻭﺍﻹﻧﻜﺎﺭ ﻋﻠﻴﻬﻢ ﳋﻔﺎﺀ ﻣﻘﺎﻣﻬﻢ ﻋﻦ ﺍﻟﻌﺎﻣ‪‬ﺔ‪ ،‬ﻭﻟﻮ ﺩﺧﻠﻮﺍ ﻣﺪﺍﺭﺳﻬﻢ ﻭﺧﺮﻗﻮﺍ ﻋـﺎﻟﹶﻢ‬
‫ﺍﳌﺎﺩ‪‬ﺓ ﺇﱃ ﻋﺎﻟﹶﻢ ﺍﻟﺮﻭﺡ‪ ،‬ﻓﺸﻬﺪﻭﺍ ﺃﻧﻮﺍﺭﻫﻢ ﻣﺎ ﺫﻣ‪‬ﻮﻫﻢ ﻭﻣﺎ ﺗﻨﻘﹼﺼﻮﻫﻢ‪.‬‬
‫ﻭﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺃ ﹼﻥ ﺃﻧﻮﺍﺭ ﻗﻠﻮﺏ ﺍﻟﻌﺎﺭﻓﲔ ﲣﺘﻠﻒ ﺑـﺎﺧﺘﻼﻑ ﻣﻘﺎﻣـﺎ‪‬ﻢ‬
‫ﻭﻛﻠﻤﺎ ﻋﻼ ﻣﻘﺎﻡ ﺍﻟﺴﺎﻟﻚ ﻛﻠﻤﺎ ﺯﺍﺩ ﻧﻮﺭﻩ‪.‬‬

‫ﺍﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻹﻧﺴﺎﻥ ﺍﻟﻜﺎﻣﻞ ‪-‬ﺍﻟﻌﺎﺭﻑ ﺑﺎﷲ‪ -‬ﻻ ﺗﻐﺘﺮ‪ ،‬ﺍﻋﺮﻑ ﺣﺪﻭﺩﻙ ﻭﻗﺪﺭﻙ‪ ،‬ﻭﻣـﺎ‬
‫ﺗﺮﻛﻦ ﺇﻟﻴﻪ ﻣﻦ ﺍﳊﻈﻮﻅ ﺍﻟﺒﺸﺮﻳﺔ ﺩﻟﻴ ﹲﻞ ﻋﻠﻰ ﺣﺪﻭﺩﻳ‪‬ﺘﻚ‪.‬‬
‫‪‬‬

‫*********‬

‫‪٢٨٦‬‬
 ‫‪ (١٢٠‬ﻣﺎ ﻗﻞّ ﻋﻤﻞٌ ﺑﺮﺯ ﻣ‪‬ﻦ ﻗﻠﺐ ﺯﺍﻫﺪ‪ ،‬ﻭﻻ ﻛﺜﺮ ﻋﻤﻞٌ ﺑﺮﺯ ﻣ‪‬ﻦ‪ ‬ﻗﻠﺐ ﺭﺍﻏﺐ‪.‬‬
‫ﻣﻮﺿﻊ ﺇﳝﺎﻥ ﺍﻟﻌﺒﺪ ﻭﻣﻮﺿﻊ ﻗﺒﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﻟﻌﺒﺪﻩ ﻭﻣﻮﺿﻊ ﺭﺿﺎﻩ ﻋﻨﻪ ﺍﻟﻘﻠـﺐ‪،‬‬
‫ﻭﺃﻗﺮﺏ ﺍﻟﻘﻠﻮﺏ ﺇﱃ ﺍﷲ ﺃﺻﻠﺤﻬﺎ‪ ،‬ﻭﺃﺻﻠﺤﻬﺎ ﺃﻛﺜﺮﻫﺎ ﺯﻫﺪﹰﺍ‪.‬‬
‫ﺍﻟﺰﻫﺪ‪ :‬ﺧﺮﻭﺝ ﳏﺒﺔ ﻣﺎ ﺳﻮﻯ ﺍﷲ ﻣﻦ ﺍﻟﻘﻠﺐ‪،‬ﻭﻋﻼﻣﺘﻪ ﺍﺳﺘﻮﺍﺀ ﺍﻟﻐﲎ ﻭﺍﻟﻔﻘﺮ ﻭﺍﳌﻨﻊ‬
‫ﻭﺍﻟﻌﻄﺎﺀ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﺎﻝ‪ ،‬ﻭﺍﻟﻌﺰ ﻭﺍﻟﺬﻝ ﻭﺍﳌﺪﺡ ﻭﺍﻟﺬﻡ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﺠـﺎﻩ‪ ،‬ﻭﺍﻟﺮﺟـﺎﺀ‬
‫ﻭﺍﳋﻮﻑ ﻭﺍﻟﻘﺒﺾ ﻭﺍﻟﺒﺴﻂ ﺑﺎﻟﻨﺴﺒﺔ ﻟﻠﻤﻘﺎﻣﺎﺕ ﰲ ﺍﻟﻘﻠﺐ‪ ،‬ﰒ ﺍﻟﺰﻫﺪ ﰲ ﺍﻟﻜﻮﻥ ﻛﻠﻪ‬
‫ﻭﺷﻬﻮﺩ ﺍ ﹸﳌ ﹶﻜﻮ‪‬ﻥ‪:‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺑﻜﺮ ﺍﻟﺼﺪ‪‬ﻳﻖ ‪ ‬ﻟﻠﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ ﻗﺪﺱ ﺳـﺮﻩ ﰲ ﺭﺅﻳـﺎ‬
‫ﺻﺎﺩﻗﺔ‪)) :‬ﻋﻼﻣﺔ ﺧﺮﻭﺝ ﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻟﻘﻠﺐ ﺑﺬﳍﺎ ﻋﻨﺪ ﺍﻟﻮﺟﻮﺩ ﻭﻭﺟﻮﺩ ﺍﻟﺮﺍﺣﺔ‬
‫ﻣﻨﻬﺎ ﻋﻨﺪ ﺍﻟﻔﻘﺪ‪ ،‬ﻓﻤﻦ ﻣﻠﻚ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﻗﻠﻴ ﹸﻞ ﻋﻤﻠﻪ ﻛﺜ ‪‬ﲑ ﻟﺼﻼﺡ ﻗﻠﺒﻪ((‪.‬‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﺭﻛﻌﺘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﻘﻠﻮﺏ ﺗﻌﺎﺩﻝ ﻋﻤﻞ ﺍﻟﺜﻘﻠﲔ‪!..‬‬
‫ﻭﻣﻦ ﻓﻘﺪ ﻫﺬﺍ ﺍﻟﻘﻠﺐ ﻓﻜﺜ ‪‬ﲑ ﻋﻤﻠﻪ ﻗﻠﻴ ﹲﻞ ‪ ،‬ﻷﻥ ﺍﻟﻌﺒﺎﺩﺓ ﻣﺎ ﻫﻲ ﺇﻻ ﻭﺳﻴﻠﺔ ﻟﺘﺰﻛﻴﺔ‬
‫ﺍﻟﻨﻔﺲ‪ ،‬ﻓﻠﻴﺴﺖ ﺍﻟﻌﱪﺓ ﺑﺎﻟﻌﺒﺎﺩﺓ ﺇﳕﺎ ﺍﻟﻌﱪﺓ ﺑﺼﻼﺡ ﺍﻟﻘﻠﺐ‪.‬‬
‫ﻣﺜﺎﻝ ﺫﻟﻚ‪ :‬ﺭﺟﻠﲔ ﻗﺪﻣﺎ ﻫﺪﻳﺔ ﳌﻠﻚ‪ ،‬ﺃﻣﺎ ﺍﻷﻭﻝ ﻓﺄﻋﻄﺎﻩ ﻳﺎﻗﻮﺗﺔ ﲪﺮﺍﺀ ﰲ ﻋﻠﺒﺔ‬
‫ﺻﻐﲑﺓ ﱂ ﻳﺮ ﻣﺜﻠﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺍﻟﺜﺎﱐ ﻓﺄﻋﻄﺎﻩ ﺃﻟﻒ ﻋﻠﺒﺔ ﻓﺎﺭﻏﺔ ﻫﺪﻳﺔ‪.‬‬
‫ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﻋﻠﻲ ‪:‬‬
‫))ﻛﻮﻧﻮﺍ ﻟﻘﺒﻮﻝ ﺍﻟﻌﻤﻞ ﺃﺷﺪ ﻣﻨﻜﻢ ﺍﻫﺘﻤﺎﻣﹰﺎ ﻟﻠﻌﻤﻞ ﻧﻔﺴﻪ‪ ،‬ﻓﺈﻧﻪ ﱂ ﻳﻘ‪‬ﻞ ﻋﻤﻞ ﻣﻊ‬
‫ﺍﻟﺘﻘﻮﻯ ﻭﻛﻴﻒ ﻳﻘﻞ ﻋﻤﻞ ﻳﺘﻘﺒ‪‬ﻞ؟((‪.‬‬

‫‪٢٨٧‬‬
 ‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ‪:‬‬
‫))ﱂ ﻳﺰﺩﻛﻢ ﺃﺻﺤﺎﺏ ﺭﺳﻮﻝ ﺍﷲ ‪ ‬ﺑﻜﺜﺮﺓ ﺻﻼﺓ ﻭﻻ ﺻﻴﺎﻡ ﺇﻻ ﺃ‪‬ﻢ ﻛﺎﻧﻮﺍ ﺃﺯﻫﺪ‬
‫ﰲ ﺍﻟﺪﻧﻴﺎ((‬

‫ﻓﺎﳌﺮﺍﺩ ﻣﻦ ﺍﳊﻜﻤﺔ‪:‬‬
‫ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ‪ :‬ﺃﺻﻠﺢ ﻗﻠﺒﻚ ﺑﺎﻟﺰﻫﺪ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻳﺘﻘﺒﻞ ﺍﷲ ﻣﻨﻚ ﺍﻟﻘﻠﻴﻞ ﻭﳚﻌﻠﻪ‬
‫ﻛﺜﲑﹰﺍ‪.‬‬

‫ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‬

‫‪٢٨٨‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﻓﻬﺮﺱ ﺍﳊﻜﻢ ﺣﺴﺐ ﺗﺮﺗﻴﺐ ﺍﻟﻜﺘﺎﺏ‬
‫‪١٧‬‬ ‫‪ (١‬ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﻟﻨ‪‬ﺠ‪‬ﺢِ ﰲ ﺍﻟﻨﻬﺎﻳﺎﺕ ﺍﻟﺮ‪‬ﺟﻮﻉ‪ ‬ﺇﱃ ﺍ‪ ِ‬ﰲ ﺍﻟﺒﺪﺍﻳﺎﺕ‪ ،‬ﻓﻤﻦ ﺃﺷﺮﻗﺖ ﺑﺪﺍﻳﺘﻪ ﺃﺷﺮﻗﺖ ﳖﺎﻳﺘﻪ‪.‬‬
‫‪١٩‬‬ ‫‪ (٢‬ﻻ ﺗﺼﺤﺐ ﻣ‪‬ﻦ‪ ‬ﻻ ﻳﻨ‪‬ﻬِﻀُﻚ‪ ‬ﺣﺎﻟُﻪ ﻭﻻ ﻳﺪ‪‬ﻟﱡﻚ ﻋﻠﻰ ﺍ‪ ‬ﻣﻘﺎﻟﻪ‪ ،‬ﺭﲟﺎ ﻛﻨﺖ‪ ‬ﻣ‪‬ﺴﻴﺌﺎً ﻓﺄﺭﺗﻚ‪ ‬ﺻﺤﺒﺘُﻚ ﻣ‪‬ﻦ‬
‫ﻫﻮ ﺃﺳﻮﺃُ ﻣﻨﻚ ﺣﺎﻻً ﺍﻹﺣﺴﺎﻥ‪ ‬ﻣﻨﻚ‪.‬‬
‫‪٢٢‬‬ ‫‪ (٣‬ﻣﺎ ﺻﺤﺒﻚ ﻣ‪‬ﻦ‪ ‬ﺻﺤﺒﻚ ﻭ ﻫﻮ ﺑﻌﻴﺒﻚ ﻋﻠﻴﻢ‪ ،‬ﻭ ﻟﻴﺲ ﺫﻟﻚ ﺇﻻ ﻣﻮﻻﻙ ﺍﻟﻜـﺮﻳﻢ‪ ،‬ﺧـﲑ ﻣ‪‬ـﻦ ﺻـﺤﺒﻚ‬

‫ﻣ‪‬ﻦ ﻳﻄﻠﺒﻚ ﻟﻚ ﻻ ﻟﺸﻲﺀ‪ ‬ﻳﻌﻮﺩ ﻣﻨﻚ ﺇﻟﻴﻪ‪.‬‬

‫‪٢٤‬‬ ‫‪ (٤‬ﻣﻦ ﻋﻼﻣﺎﺕ ﻣﻮﺕ ﺍﻟﻘﻠﺐ ﻋﺪﻡ ﺍﳊﺰﻥ ﻋﻠﻰ ﻣﺎ ﻓﺎﺗﻚ ﻣﻦ ﺍﳌﻮﺍﻓﻘﺎﺕ ﻭﺗﺮﻙ ﺍﻟﻨ‪‬ﺪﻡ ﻋﻠﻰ ﻣـﺎ ﻓﻌﻠﺘـﻪ‪ ‬ﻣـﻦ‬

‫ﻭﺟﻮﺩ ﺍﻟﺰ‪‬ﻻﺕ‪.‬‬
‫‪٢٧‬‬ ‫‪ (٥‬ﻻ ﻳﻜﻦ ﺗﺄﺧ‪‬ﺮ ﺃﻣﺪ ﺍﻟﻌﻄﺎﺀ ﻣـﻊ ﺍﻹﳊـﺎﺡ ﰲ ﺍﻟـﺪﻋﺎﺀ ﻣﻮﺟﺒـﺎً ﻟﻴﺄﺳـﻚ‪ ،‬ﻓﻬـﻮ ﺿـﻤﻦ ﻟـﻚ ﺍﻹﺟﺎﺑـﺔ ﻓﻴﻤـﺎ‬

‫ﳜﺘﺎﺭﻩ ﻟﻚ ﻻ ﻓﻴﻤﺎ ﲣﺘﺎﺭ ﻟﻨﻔﺴﻚ‪ ،‬ﻭﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﻳﺮﻳﺪ ﻻ ﰲ ﺍﻟﻮﻗﺖ ﺍﻟﺬﻱ ﺗﺮﻳﺪ‪.‬‬
‫‪٢٨‬‬ ‫‪ (٦‬ﻻ ﻳ‪‬ﺸ‪‬ﻜﱢﻜَﻨ‪‬ﻚ‪ ‬ﰲ ﺍﻟﻮﻋﺪ ﻋﺪﻡ ﻭﻗﻮﻉ ﺍﳌﻮﻋﻮﺩ ﺑﻪ ﻭﺇﻥ ﺗﻌﻴ‪‬ﻦ ﺯﻣﻨﻪ‪ ،‬ﻟﺌَﻼ‪ ‬ﻳﻜﻮﻥ ﺫﻟﻚ ﻗﺪﺣﺎً ﰲ ﺑﺼﲑﺗﻚ‬

‫ﻭﺇﲬﺎﺩﺍً ﻟﻨﻮﺭ ﺳﺮﻳﺮﺗﻚ‪.‬‬

‫‪٣١‬‬ ‫‪ (٧‬ﺇﺫﺍ ﻓَﺘﺢ‪ ‬ﻟﻚ ﻭﺟﻬﺔً ﻣﻦ ﺍﻟﺘﻌﺮ‪‬ﻑ‪ ‬ﻓﻼ ﺗُﺒﺎﻝِ ﻣﻌﻬﺎ ﺇﻥ‪ ‬ﻗﻞّ ﻋﻤﻠﻚ‪ ،‬ﻓﺈ�ّﻪ ﻣﺎ ﻓﺘﺤﻬﺎ ﻟﻚ ﺇﻻّ ﻭﻫـﻮ ﻳﺮﻳـﺪ‪ ‬ﺃﻥ‬

‫ﻳﺘﻌﺮ‪‬ﻑ‪ ‬ﺇﻟﻴﻚ‪ ‬ﺃﱂ ﺗﻌﻠﻢ ﺃﻥ‪ ‬ﺍﻟﺘّﻌﺮ‪‬ﻑ‪ ‬ﻫﻮ ﻣﻮﺭﺩ‪‬ﻩ‪ ‬ﻋﻠﻴﻚ‪ ،‬ﻭﺍﻷﻋﻤﺎﻝُ ﺃ�ﺖ‪ ‬ﻣﻬﺪﻳﻬﺎ ﺇﻟﻴﻪ‪ ،‬ﻭﺃﻳﻦ ﻣﺎ ﺗُﻬﺪﻳﻪ ﺇﻟﻴﻪ‪ ‬ﻣ‪‬ﻤ‪‬ﺎ‬

‫ﻫﻮ ﻣ‪‬ﻮﺭِﺩ‪‬ﻩ‪ ‬ﻋﻠﻴﻚ‪.‬‬

‫‪٣٣‬‬ ‫‪ (٨‬ﻭﺻﻮﻟﻚ‪ ‬ﺇﱃ ﺍ‪ ‬ﻭﺻﻮﻟﻚ‪ ‬ﺇﱃ ﺍﻟﻌﻠﻢ ﺑﻪ ﻭﺇﻻ ﻓﺠﻞّ ﺭﺑ‪‬ﻨـﺎ ﺃﻥ‪ ‬ﻳﺘّﺼـﻞ ﺑـﻪ ﺷـﻲﺀ‪ ‬ﺃﻭ ﻳﺘﺼـﻞَ ﻫـﻮ ﺑﺸـﻲﺀ‪،‬‬

‫ﻭﻗﺮﺑ‪‬ﻚ‪ ‬ﻣﻨﻪ ﺃﻥ‪ ‬ﺗﻜﻮﻥ ﻣﺸﺎﻫﺪﺍً ﻟﻘﺮﺑِﻪ ﻭﺇﻻ ﻓﻤﻦ ﺃﻳﻦ ﺃ�ﺖ ﻭﻭﺟﻮﺩ‪ ‬ﻗﺮﺑِﻪ؟‬
‫‪٣٥‬‬ ‫‪ (٩‬ﻻ ﻳﻌﻈﻢ‪ ‬ﺍﻟﺬّ�ﺐ‪ ‬ﻋﻨﺪﻙَ ﻋﻈﻤﺔً ﺗﺼﺪ‪‬ﻙَ ﻋﻦ ﺣ‪‬ﺴﻦِ ﺍﻟﻈّﻦ‪ ‬ﺑﺎ‪ ‬ﺗﻌﺎﱃ‪ ،‬ﻓﺈِﻥ‪ ‬ﻣ‪‬ﻦ‪ ‬ﻋـﺮﻑ ﺭ‪‬ﺑ‪‬ـﻪ ﺍﺳﺘﺼـﻐﺮ‬

‫ﰲ ﺟﻨﺐ ﻛﺮﻣ‪‬ﻪ‪ ‬ﺫ�ﺒﻪ‪ ،‬ﻭﺍﻋﻠﻢ ﺃ�ﻪ ﻻ ﺻﻐﲑﺓ‪ ‬ﺇﺫﺍ ﻗﺎﺑ‪‬ﻠﻚ ﻋﺪﻟﻪ‪ ،‬ﻭﻻ ﻛﺒﲑﺓ‪ ‬ﺇﺫﺍ ﻭﺍﺟﻬﻚ‪ ‬ﻓﻀﻠﻪ‪.‬‬
‫‪٣٧‬‬ ‫‪ (١٠‬ﺇﻥ ﱂ ﺗُﺤﺴ‪‬ﻦ ﻇﻨ‪‬ﻚ ﺑﻪ ﻷﺟـﻞ ﻭﺻـﻔﻪ‪ ،‬ﻓﺤﺴ‪‬ـﻦ‪ ‬ﻇﻨ‪‬ـﻚ ﺑـﻪ ﻷﺟـﻞ ﻣﻌﺎﻣﻠﺘـﻪ ﻣﻌـﻚ‪ ،‬ﻓﻬـﻞ ﻋـﻮ‪‬ﺩﻙَ ﺇﻻّ‬

‫ﺣﺴ‪‬ﻨﺎً ﻭﻫﻞ ﺃﺳﺪﻯ ﺇﻟﻴﻚ ﺇﻻّ ﻣﻨﻨﺎً؟‬

‫‪٢٨٩‬‬
‫‪٣٩‬‬ ‫‪ (١١‬ﺇﺫﺍ ﻭﻗﻊ ﻣﻨﻚ ﺫ�ﺐ‪ ‬ﻓﻼ ﻳﻜﻦ ﺳﺒﺒﺎً ﻟﻴﺄﺳﻚ ﻣﻦ ﺣﺼﻮﻝ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻣﻊ ﺭﺑ‪‬ﻚ‪ ،‬ﻓﻘﺪ ﻳﻜﻮﻥ‪ ‬ﺫﻟﻚ ﺁﺧﺮ‪‬‬

‫ﺫ�ﺐٍ ﻗُﺪ‪‬ﺭ‪ ‬ﻋﻠﻴﻚ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ‪ ‬ﺃﻥ ﻳ‪‬ﻔﺘَﺢ‪ ‬ﻟﻚ ﺑﺎﺏ‪ ‬ﺍﻟﺮ‪‬ﺟﺎﺀ‪ ‬ﻓﺎﺷﻬﺪ‪ ‬ﻣﺎ ﻣ‪‬ﻨﻪ‪ ‬ﺇﻟﻴﻚ‪ ،‬ﻭﺇﺫﺍ ﺃﺭﺩﺕ‪ ‬ﺃﻥ ﻳ‪‬ﻔﺘَﺢ‪ ‬ﻟﻚ‬

‫ﺑﺎﺏ‪ ‬ﺍﳋﻮﻑ‪ ‬ﻓﺎﺷﻬﺪ‪ ‬ﻣﺎ ﻣ‪‬ﻨﻚ‪ ‬ﺇﻟﻴﻪ‪.‬‬

‫‪٤٢‬‬ ‫‪ (١٢‬ﻣ‪‬ﻦ‪ ‬ﻋﻼﻣﺔ‪ ‬ﺍﻻﻋﺘﻤﺎﺩ‪ ‬ﻋﻠﻰ ﺍﻟﻌﻤﻞ �ُﻘﺼﺎﻥ‪ ‬ﺍﻟﺮﺟﺎﺀ‪ ‬ﻋﻨﺪ ﺍﻟﻮﻗﻮﻉ ﺑﺎﻟﺰ‪‬ﻟﻞ‪.‬‬
‫‪٤٤‬‬ ‫‪ (١٣‬ﺍﻟﺮ‪‬ﺟﺎﺀ‪ ‬ﻣﺎ ﻗﺎﺭ�ﻪ ﻋﻤﻞٌ‪ ،‬ﻭﺇﻻّ ﻓﻬﻮ ﺃﻣﻨﻴﺔٌ‪ ،‬ﻭﺍﳊﺰﻥ ﻋﻠﻰ ﻓﻘﺪﺍﻥ ﺍﻟﻄّﺎﻋﺔ ﻣﻊ ﻋـﺪﻡ ﺍﻟﻨ‪‬ﻬـﻮﺽ ﺇﻟﻴﻬـﺎ ﻣ‪‬ـﻦ‪‬‬

‫ﺍﻻﻏﱰﺍﺭ‪ ،‬ﻭﺇﺣﺎﻟﺘﻚ ﺍﻷﻋﻤﺎﻝ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﻔﺮﺍﻍ ﻣﻦ ﺭﻋﻮ�ﺎﺕ‪ ‬ﺍﻟـﻨﻔﺲ‪ ،‬ﻓـﻼ ﺗﱰﻗّـﺐ‪ ‬ﻓـﺮﺍﻍَ ﺍﻷﻏﻴـﺎﺭ ﻓـﺈﻥ‪‬‬

‫ﺫﻟﻚ ﻳﻘﻄﻌﻚ ﻋﻦ ﻭﺟﻮﺩ ﺍﳌﺮﺍﻗﺒﺔ ﻓﻴﻤﺎ ﻫﻮ ﻣﻘﻴﻤﻚ ﻓﻴﻪ‪.‬‬

‫‪٤٩‬‬ ‫‪ (١٤‬ﻣﺎ �ﻔﻊ ﺍﻟﻘﻠﺐ ﺷﻲﺀ ﻣﺜﻞ ﻋﺰﻟﺔ ﻳﺪ‪‬ﺧﻞُ ﲠﺎ ﻣﻴﺪﺍﻥ ﻓﻜﺮﻩ‪ ،‬ﺍﻟﻔﻜﺮﺓ‪ :‬ﺳﲑ‪ ‬ﺍﻟﻘﻠﺐ ﰲ ﻣﻴﺎﺩﻳﻦ ﺍﻷﻏﻴﺎﺭ‪،‬‬

‫ﻭﻫﻲ ﺳﺮﺍﺝ ﺍﻟﻘﻠﺐ ﻓﺈﺫﺍ ﺫﻫﺒﺖ‪ ‬ﻓﻼ ﺇﺿﺎﺀﺓ ﻟﻪ‪ ،‬ﻭﺍﻟﻔﻜﺮﺓ ﺿﺮﺑﺎﻥ‪ :‬ﻓﻜﺮﺓ‪ ‬ﺗﺼﺪﻳﻖٍ ﻭﺇﳝﺎﻥٍ‪ ،‬ﻭﻓﻜﺮﺓ‪ ‬ﺷﻬﻮﺩ‪‬‬

‫ﻭﻋﻴﺎﻥٍ‪ ،‬ﻓﺎﻷﻭﱃ ﻷﺭﺑﺎﺏِ ﺍﻻﻋﺘﺒﺎﺭِ‪ ،‬ﻭﺍﻟﺜﺎ�ﻴﺔُ ﻷﺭﺑﺎﺏِ ﺍﻟﺸ‪‬ﻬﻮﺩ‪ ‬ﻭﺍﻻﺳﺘﺒﺼﺎﺭ‪.‬‬

‫‪٥٢‬‬ ‫‪ (١٥‬ﺍﻷﻋﻤﺎﻝُ ﺻﻮﺭ‪ ‬ﻗﺎﺋﻤﺔٌ‪ ،‬ﻭﺃﺭﻭﺍﺣﻬﺎ ﻭﺟﻮﺩ‪ ‬ﺳﺮ‪ ‬ﺍﻹﺧﻼﺹ ﻓﻴﻬﺎ‪ ،‬ﻣـﻦ‪ ‬ﻋﺒـﺪﻩ ﻟﺸـﻲﺀ‪ ‬ﻳﺮﺟـﻮﻩ ﻣﻨـﻪ‪ ،‬ﺃﻭ‬

‫ﻟﻴﺪﻓﻊ ﺑﻄﺎﻋﺘﻪ ﻭﺭﺩ ﺍﻟﻌﻘﻮﺑﺔ ﻋﻨﻪ ﻓﻤﺎ ﻗﺎﻡ ﲝﻖ‪ ‬ﺃﻭﺻﺎﻓﻪ‪ ،‬ﻛﻴﻒ ﺗﻄﻠﺐ ﺍﻟﻌﻮﺽ ﻋﻠﻰ ﻋﻤﻞٍ ﻫﻮ ﻣﺘَﺼﺪ‪‬ﻕٌ ﺑﻪ‬

‫ﻋﻠﻴﻚ؟ ﺃﻡ ﻛﻴﻒ ﺗﻄﻠﺐ‪ ‬ﺍﳉﺰﺍﺀ‪ ‬ﻋﻠﻰ ﺻ‪‬ﺪ‪‬ﻕ‪ ‬ﻫﻮ ﻣﻬ‪‬ﺪﻳﻪ ﺇﻟﻴﻚ؟‪..‬‬

‫‪٥٥‬‬ ‫‪ (١٦‬ﺍﺩﻓ‪‬ﻦ‪ ‬ﻭﺟﻮﺩﻙ ﰲ ﺃﺭﺽ ﺍﳋُﻤﻮﻝ‪ ،‬ﻓﻤﺎ �ﺒﺖ ﳑ‪‬ﺎ ﱂ ﻳ‪‬ﺪﻓَﻦ ﻻ ﻳ‪‬ﺘﻢ‪� ‬ﺘﺎﺟﻪ‪.‬‬
‫‪٥٦‬‬ ‫‪ (١٧‬ﻛﻴــﻒ ﻳ‪‬ﺸــﺮﻕ ﻗﻠ ـﺐ‪ ‬ﺻــﻮﺭ ﺍﻷﻛــﻮﺍﻥ ﻣﻨﻄﺒﻌ ـﺔٌ ﰲ ﻣﺮﺁﺗــﻪ؟ ﺃَﻡ ﻛﻴــﻒ ﻳﺮﺣــﻞ ﺇﱃ ﺍ‪ ‬ﻭﻫــﻮ ﻣﻜﺒ‪ ‬ـﻞٌ‬

‫ﺑﺸﻬﻮﺍﺗﻪ؟ ﺃﻡ ﻛﻴﻒ ﻳﻄﻤﻊ ﺃﻥ ﻳﺪﺧﻞ ﺣﻀﺮﺓ ﺍ‪ ‬ﻭﻫﻮ ﱂ ﻳﺘﻄﻬ‪‬ﺮ ﻣ‪‬ﻦ ﺟﻨﺎﺑﺔ ﻏﻔﻼﺗﻪ؟ ﺃﻡ ﻛﻴﻒ ﻳﺮﺟﻮ ﺃﻥ‬

‫ﻳﻔﻬﻢ ﺩﻗﺎﺋﻖ ﺍﻷﺳﺮﺍﺭ ﻭﻫﻮ ﱂ ﻳﺘﺐ‪ ‬ﻣ‪‬ﻦ ﻫﻔﻮﺍﺗﻪ؟‬

‫‪٥٩‬‬ ‫‪ (١٨‬ﻣﺎ ﺗﺮﻙ ﻣ‪‬ﻦ‪ ‬ﺍﳉﻬﻞ ﺷﻴﺌﺎً ﻣ‪‬ﻦ‪ ‬ﺃﺭﺍﺩ ﺃﻥ‪ ‬ﻳ‪‬ﺤﺪﺙ ﰲ ﺍﻟﻮﻗﺖ ﻏﲑ ﻣﺎ ﺃﻇﻬﺮﻩ ﺍ‪ ُ‬ﻓﻴﻪ ﻓﻼ ﺗﻄﻠُـﺐ‪ ‬ﻣﻨـﻪ ﺃﻥ‪‬‬

‫ﻳ‪‬ﺨﺮﺟﻚ ﻣ‪‬ﻦ ﺣﺎﻟﺔ‪ ‬ﻟ‪‬ﻴﺴﺘﻌﻤﻠﻚ ﻓﻴﻤﺎ ﺳﻮﺍﻫﺎ‪ ،‬ﻓﻠﻮ ﺃﺭﺍﺩ ﻻﺳﺘَﻌﻤﻠﻚ ﻣ‪‬ﻦ‪ ‬ﻏﲑ ﺇﺧﺮﺍﺝ‪..‬‬
‫‪٦١‬‬ ‫‪ (١٩‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ‪ ‬ﻳﻜﻮﻥ ﻟﻚ ﻋﺰ‪ ‬ﻻ ﻳﻔﻨﻰ ﻓﻼ ﺗﺴﺘﻌﺰ‪‬ﻥ‪ ‬ﺑﻌﺰﱟ ﻳﻔﻨﻰ‪.‬‬

‫‪٢٩٠‬‬
‫‪٦٤‬‬ ‫‪ (٢٠‬ﺭﺑ‪‬ﻤﺎ ﻭﻗَﻔﺖ ﺍﻟﻘﻠﻮﺏ‪ ‬ﻣﻊ ﺍﻷ�ﻮﺍﺭِ ﻛﻤﺎ ﺣ‪‬ﺠﺒﺖ ﺍﻟﻨ‪‬ﻔﻮﺱ‪ ‬ﺑﻜﺜﺎﺋ‪‬ﻒ‪ ‬ﺍﻷﻏﻴﺎ ِﺭ‪ ،‬ﻭﻣﺎ ﺃﺭﺍﺩﺕ‪ ‬ﻫ‪‬ﻤ‪‬ـﺔُ ﺳـﺎﻟ‪‬ﻚ‪‬‬

‫ﺃَﻥ‪ ‬ﺗَﻘ‪‬ﻒ‪ ‬ﻋ‪‬ﻨﺪﻣﺎ ﻛُﺸ‪‬ﻒ‪ ‬ﳍﺎ ﺇِﻻّ ﻭ�ﺎﺩﺗﻪ‪ ‬ﻫﻮﺍﺗ‪‬ﻒ‪ ‬ﺍﳊﻘﻴﻘﺔ‪ ‬ﺍﻟﱠﺬﻱ ﺗَﻄﻠُﺐ‪ ‬ﺃﻣﺎﻣـﻚ‪ ،‬ﻭﻻ ﺗﱪ‪‬ﺟـﺖ ﻟـﻪ ﻇـﻮﺍﻫﺮ‪‬‬

‫ﺍﳌﻜﻮ�ﺎﺕ ﺇﻻّ ﻭ�ﺎﺩﺗﻪ‪ ‬ﺣﻘﺎﺋ‪‬ﻘُﻬﺎ‪] z ed c b a ` { :‬ﺍﻟﺒﻘﺮﺓ ‪.[١٠٢ :‬‬

‫‪٦٦‬‬ ‫‪ (٢١‬ﻣﺎ ﺗﻮﻗّﻒ ﻣﻄﻠﺐ‪ ‬ﺃ�ﺖ ﻃﺎﻟﺒﻪ ﺑﺮﺑ‪‬ﻚ‪ ،‬ﻭﻻ ﺗﻴﺴ‪‬ﺮ ﻣﻄﻠﺐ‪ ‬ﺃ�ﺖ ﻃﺎﻟﺒﻪ ﺑﻨﻔﺴﻚ‪ ،‬ﻭﺍﻋﻠـﻢ ﺃﻥ‪ ‬ﻃﻠﺒـﻚ ﻣﻨـﻪ ﺍﺗّﻬـﺎﻡ‪‬‬

‫ﻟﻪ‪ ،‬ﻭﻃﻠﺒﻚ ﻟﻪ ﻏﻴﺒﺔٌ ﻣﻨﻚ ﻋﻨﻪ‪ ،‬ﻭﻃﻠﺒﻚ ﻟﻐﲑﻩ ﻟﻘﻠّﺔ ﺣﻴﺎﺋﻚ ﻣﻨﻪ‪ ،‬ﻭﻃﻠﺒﻚ ﻣﻦ ﻏﲑﻩ ﻟﻮﺟﻮﺩ ﺑﻌﺪﻙ ﻋﻨﻪ‪.‬‬
‫‪٦٩‬‬ ‫‪ (٢٢‬ﻣﺘﻰ ﺃﻃﻠﻖ ﻟﺴﺎ�ﻚ ﺑﺎﻟﻄّﻠﺐ ﺑﺄﺩﺏٍ ﻓﺎﻋﻠﻢ‪ ‬ﺃ�ﻪ ﻳﺮﻳﺪ ﺃﻥ ﻳ‪‬ﻌﻄﻴﻚ‪ ،‬ﻓﺈﻥ‪ ‬ﺗﺄﺧﺮ ﺍﻟﻌﻄﺎﺀ ﻓﻼ ﺗُﻄﺎﻟ‪‬ﺐ‪ ‬ﺭﺑ‪‬ﻚ‬

‫ﺑﺘﺄﺧ‪‬ﺮ ﻣﻄﻠﺒﻚ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﻃﺎﻟﺐ �ﻔﺴﻚ ﺑﺘـﺄﺧ‪‬ﺮ ﺃﺩﺑـﻚ‪ ،‬ﻓﻠـﻴﺲ ﺍﻟﺸـﺄﻥ‪ ‬ﻭﺟـﻮﺩ‪ ‬ﺍﻟﻄﻠـﺐ‪ ،‬ﻭﺇ�ّﻤـﺎ ﺍﻟﺸـﺄﻥ‪ ‬ﺃﻥ‪‬‬

‫ﺗُﺮﺯﻕ ﺣﺴﻦ‪ ‬ﺍﻷﺩﺏ ﻓﻴﻪ‪.‬‬

‫‪٧١‬‬ ‫‪ (٢٣‬ﻻ ﻳﻜﻦ‪ ‬ﻃﻠﺒﻚ ﺗﺴﺒ‪‬ﺒﺎً ﺇﱃ ﺍﻟﻌﻄﺎﺀ ﻣﻨﻪ ﻓﻴﻘﻞّ ﻓﻬﻤ‪‬ﻚ ﻋﻨﻪ‪ ،‬ﻭﻟﻴﻜﻦ‪ ‬ﻃﻠﺒـﻚ ﻹﻇﻬـﺎﺭ ﺍﻟﻌﺒﻮﺩﻳـﺔ ﻭﻗﻴﺎﻣـﺎً‬

‫ﲝﻘﻮﻕ ﺍﻟﺮ‪‬ﺑﻮﺑﻴ‪‬ﺔ‪ ،‬ﻓﺈﳕّﺎ ﻳ‪‬ﺬﻛّﺮ‪ ‬ﻣﻦ ﳚﻮﺯ ﻋﻠﻴﻪ ﺍﻹﻏﻔﺎﻝ ﻭﺇﳕﺎ ﻳﻨﺒ‪‬ﻪ ﻣﻦ ﳝ‪‬ﻜـﻦ ﻣﻨـﻪ ﺍﻹﳘـﺎﻝ‪ ،‬ﻭﻛﻴـﻒ ﻳﻜـﻮﻥ‬

‫ﻃﻠﺒﻚ ﺍﻟﻼﺣﻖ ﺳﺒﺒﺎً ﰲ ﻋﻄﺎﺋﻪ ﺍﻟﺴ‪‬ﺎﺑﻖ؟ ﺟﻞّ ﺣﻜﻢ ﺍﻷﺯﻝ ﺃﻥ‪ ‬ﻳﻨﻀﺎﻑ ﺇﱃ ﺍﻟﻌﻠﻞ‪.‬‬
‫‪٧٤‬‬ ‫‪ (٢٤‬ﺧﲑ‪ ‬ﻣﺎ ﺗﻄﻠﺒﻪ ﻣﻨﻪ ﻣﺎ ﻫﻮ ﻃﺎﻟﺒـﻪ ﻣﻨـﻚ‪ ،‬ﻭﻣﻄﻠـﺐ ﺍﻟﻌـﺎﺭﻓﲔ ﻣـﻦ ﺍ‪ ‬ﺍﻟﺼ‪‬ـﺪﻕ ﰲ ﺍﻟﻌﺒﻮﺩﻳ‪‬ـﺔ ﻭﺍﻟﻘﻴـﺎﻡ‬

‫ﲝﻘﻮﻕ ﺍﻟﺮ‪‬ﺑﻮﺑﻴ‪‬ﺔ‪.‬‬
‫‪٧٦‬‬ ‫‪ (٢٥‬ﻻ ﺗﺴﺘﻐﺮﺏ‪ ‬ﻭﻗﻮﻉ ﺍﻷﻛﺪﺍﺭ ﻣﺎ ﺩﻣﺖ ﻣﻘﻴﻤﺎً ﰲ ﻫﺬﻩ ﺍﻟﺪ‪‬ﺍﺭ‪ ،‬ﻓﺈ�َﻬﺎ ﻣـﺎ ﺃﺑـﺮﺯﺕ‪ ‬ﺇﻻّ ﻣـﺎ ﻫـﻮ ﻣﺴـﺘﺤﻖ‬

‫ﻭﺻﻔﻬﺎ ﻭﻭﺍﺟﺐ �ﻌﺘﻬﺎ‪.‬‬

‫‪٧٧‬‬ ‫‪ (٢٦‬ﺗﻨﻮ‪‬ﻋﺖ ﺃﺟﻨﺎﺱ‪ ‬ﺍﻷﻋﻤﺎﻝ ﺑﺘﻨﻮ‪‬ﻉ ﻭﺍﺭﺩﺍﺕ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻓﻤﺎ ﺍﺳﺘﻮﺩﻉ ﰲ ﻏﻴﺐ ﺍﻟﺴ‪‬ﺮﺍﺋﺮ ﻇﻬﺮ ﰲ ﺷﻬﺎﺩﺓ‬

‫ﺍﻟﻈّﻮﺍﻫﺮ‪.‬‬
‫‪٧٩‬‬ ‫‪ (٢٧‬ﺗﺸﻮ‪‬ﻓﻚ ﺇﱃ ﻣﺎ ﺑﻄﻦ ﻓﻴﻚ ﻣ‪‬ﻦ‪ ‬ﺍﻟﻌﻴﻮﺏ ﺧﲑ‪ ‬ﻟﻚ ﻣ‪‬ﻦ ﺗﺸﻮ‪‬ﻓﻚ ﺇﱃ ﻣﺎ ﺣﺠﺐ ﻋﻨﻚ ﻣ‪‬ﻦ‪ ‬ﺍﻟﻐﻴﻮﺏ‪.‬‬
‫‪٨٠‬‬ ‫‪ (٢٨‬ﻣﺎ ﻛﺎﻥ ﻇﺎﻫﺮ‪ ‬ﺫﻛﺮٍ ﺇﻻ ﻋﻦ ﺑﺎﻃﻦ ﺷﻬﻮﺩ‪ ‬ﻭﻓﻜـﺮٍ‪ ،‬ﻟﻘـﺪ ﺃﺷـﻬﺪﻙ ﻣـﻦ ﻗﺒـﻞِ ﺃﻥ‪ ‬ﻳﺴﺘﺸـﻬﺪﻙ ﻓﻨﻄﻘـﺖ‪‬‬

‫ﺑﺈﳍﻴ‪‬ﺘﻪ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﻭﲢﻘّﻘﺖ‪ ‬ﺑﺄﺣﺪﻳ‪‬ﺘﻪ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺴ‪‬ﺮﺍﺋﺮ‪ ،‬ﺃ ﻛﺮﻣﻚ ﺃﻳﻬﺎ ﺍﻟﺬﺍﻛﺮ ﺑﻜﺮﺍﻣـﺎﺕ‪ ‬ﺛـﻼﺙ‪ :‬ﺃﺫﻥ ﻟـﻚ‬

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 ‫ﺃﻥﹾ ﺗﺬﻛﺮﻩ‪ ،‬ﻭﻟﻮﻻ ﻓﻀﻠﻪ ﱂ ﺗﻜﻦ ﺃﻫﻼ‪ ‬ﳉﺮﻳﺎﻥ ﺫﻛﺮﻩ ﻋﻠﻴﻚ‪ ،‬ﻭﺟﻌﻠﻚ ﻣﺬﻛﻮﺭﺍً ﺑﻪ ﺇﺫْ ﺣﻘّـﻖ �ﺴـﺒﺘﻚ ﺇﻟﻴـﻪ‪،‬‬

‫ﻭﺟﻌﻠﻚ ﻣﺬﻛﻮﺭﺍً ﻋﻨﺪﻩ‪ ،‬ﻓﺘﻤ‪‬ﻢ �ﻌﻤ‪‬ﺘﻪ ﻋﻠﻴﻚ‪.‬‬

‫‪٨٤‬‬ ‫‪ (٢٩‬ﻻ ﺗَﱰُﻙ‪ ‬ﺍﻟﺬﱢﻛﺮ‪ ‬ﻟ‪‬ﻌ‪‬ﺪ‪‬ﻡِ ﺣ‪‬ﻀﻮﺭِ ﻗَﻠﺒِﻚ‪ ‬ﻣ‪‬ﻊ‪ ‬ﺍ‪ ‬ﻓﻴﻪ ﻷَﻥ‪ ‬ﻏَﻔﻠَﺘَﻚ‪ ‬ﻋ‪‬ﻦ ﻭ‪‬ﺟﻮﺩ‪ ‬ﺫ‪‬ﻛﺮِﻩ‪ ‬ﺃَﺷ‪‬ﺪ‪ ‬ﻣ‪‬ـﻦ ﻏَﻔﻠَﺘ‪‬ـﻚ‪ ‬ﰲ‬

‫ﻭ‪‬ﺟﻮﺩ‪ ‬ﺫ‪‬ﻛﺮِﻩ‪ ،‬ﻓَﻌ‪‬ﺴﻰ ﺃَﻥ ﻳ‪‬ﺮ َﻓﻌ‪‬ﻚ‪ ‬ﻣ‪‬ﻦ ﺫ‪‬ﻛﺮٍ ﻣ‪‬ﻊ‪ ‬ﻭ‪‬ﺟﻮﺩ‪ ‬ﻏَﻔﻠَﺔ‪ ‬ﺇِﱃ ﺫ‪‬ﻛﺮٍ ﻣ‪‬ﻊ‪ ‬ﻭﺟﻮﺩ‪ ‬ﻳ‪‬ﻘَﻈَﺔ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ ﺫ‪‬ﻛﺮٍ ﻣ‪‬ﻊ‪ ‬ﻭ‪‬ﺟﻮﺩ‪‬‬

‫ﻳ‪‬ﻘَﻈَﺔ‪ ‬ﺇِﱃ ﺫ‪‬ﻛﺮٍ ﻣ‪‬ﻊ‪ ‬ﻭ‪‬ﺟﻮﺩ‪ ‬ﺣ‪‬ﻀﻮﺭٍ‪ ،‬ﻭ‪‬ﻣ‪‬ﻦ ﺫ‪‬ﻛﺮٍ ﻣ‪‬ﻊ‪ ‬ﻭ‪‬ﺟﻮﺩ‪ ‬ﺣ‪‬ﻀﻮﺭٍ ﺇِﱃ ﺫ‪‬ﻛﺮٍ ﻣ‪‬ﻊ‪ ‬ﻏَﻴﺒ‪‬ﺔ‪ ‬ﻋ‪‬ﻤ‪‬ﺎ ﺳـﻮﻯ ﺍﳌـﺬﻛﻮﺭ‪،‬‬

‫ﻗﺎﻝ ﺗﻌﺎﱃ‪] z U T S R Q { :‬ﺇﺑﺮﺍﻫﻴﻢ‪.[٢٠:‬‬

‫‪٨٦‬‬ ‫‪ (٣٠‬ﺃﺻﻞ ﻛﻞّ ﻣﻌﺼﻴﺔ ﻭﻏﻔﻠﺔ ﻭﺷﻬﻮﺓ ﺍﻟﺮِﺿﺎ ﻋﻦ ﺍﻟﻨ‪‬ﻔﺲ‪ ،‬ﻭﺃﺻﻞ ﻛﻞ ﻃﺎﻋﺔ‪ ‬ﻭﻗﻈﺔ‪ ‬ﻭﻋﻔّﺔ ٍﻋﺪﻡ ﺍﻟﺮِﺿـﺎ‬

‫ﻣﻨﻚ ﻋﻨﻬﺎ‪ ،‬ﻭﻷﻥ ﺗﺼﺤﺐ ﺟﺎﻫﻼ‪ ‬ﻻ ﻳﺮﺿﻰ ﻋﻦ �ﻔﺴﻪ ﺧﲑ‪ ‬ﻟـﻚ ﻣـﻦ ﺃﻥ ﺗﺼـﺤﺐ ﻋﺎﳌـﺎً ﻳﺮﺿـﻰ ﻋـﻦ‬

‫�ﻔﺴﻪ‪ ،‬ﻓﺄﻱ‪ ‬ﻋﻠﻢ ﻟﻌﺎﱂ ﻳﺮﺿﻰ ﻋﻦ �ﻔﺴﻪ؟ ﻭﺃﻱ‪ ‬ﺟﻬﻞٍ ﳉﺎﻫﻞٍ ﻻ ﻳﺮﺿﻰ ﻋﻦ �ﻔﺴﻪ‪‬؟‬
‫‪٨٨‬‬ ‫‪ (٣١‬ﺷـﻌﺎﻉ‪ ‬ﺍﻟﺒﺼــﲑﺓ ﻳ‪‬ﺸـﻬﺪﻙ ﻗﺮﺑـﻪ‪ ‬ﻣﻨـﻚ‪ ،‬ﻭﻋــﲔ ﺍﻟﺒﺼــﲑﺓ ﻳ‪‬ﺸـﻬﺪﻙ ﻋــﺪﻣﻚ ﻟﻮﺟـﻮﺩﻩ‪ ،‬ﻭﺣـﻖ‪ ‬ﺍﻟﺒﺼـﲑﺓ‬

‫ﻳ‪‬ﺸﻬﺪﻙ ﻭﺟﻮﺩﻩ ﻻ ﻋﺪﻣﻚ ﻭﻻ ﻭﺟﻮﺩﻙ‪.‬‬

‫‪٨٩‬‬ ‫‪ (٣٢‬ﻻ ﺗﺘﻌﺪ‪� ‬ﻴ‪‬ﺔُ ﳘ‪‬ﺘﻚ ﺇﱃ ﻏﲑ‪‬ﻩ‪ ،‬ﻓﺎﻟﻜﺮﻳﻢ ﻻ ﺗﺘﺨﻄّﺎﻩ ﺍﻵﻣﺎﻝ‪ ،‬ﻭﻻ ﺗﺮﻓﻌﻦ‪ ‬ﺇﱃ ﻏﲑﻩ ﺣﺎﺟﺔً ﻫﻮ ﻣﻮﺭﺩﻫﺎ‬

‫ﻋﻠﻴﻚ‪ ،‬ﻓﻜﻴﻒ ﻳﺮﻓﻊ ﻏﲑﻩ ﻣﺎ ﻛﺎﻥ ﻫـﻮ ﻭﺍﺿـﻌﺎً؟ ﻣ‪‬ـﻦ ﻻ ﻳﺴـﺘَﻄﻴﻊ ﺃﻥ ﻳﺮﻓـﻊ ﺣﺎﺟـﺔً ﻋـﻦ �ﻔﺴـﻪ ﻓﻜﻴـﻒ‬

‫ﻳﺴﺘﻄﻴﻊ ﺃﻥ ﻳﻜﻮﻥ ﳍﺎ ﻋﻦ ﻏﲑﻩ‪ ‬ﺭﺍﻓﻌﺎً؟‬

‫‪٩١‬‬ ‫‪ (٣٣‬ﺍﻟﻌﺠﺐ‪ ‬ﻛﻞّ ﺍﻟﻌﺠﺐ ﳑ‪‬ﻦ ﻳﻬﺮﺏ ﳑ‪‬ﺎ ﻻ ﺍ�ﻔﻜﺎﻙ ﻟﻪ ﻋﻨﻪ‪ ،‬ﻭﻳﻄﻠﺐ ﻣﺎ ﻻ ﺑﻘﺎﺀ ﻟﻪ ﻣﻌﻪ‪:‬‬

‫{ ‪] zÍÌË ÊÉÈÇÆÅ Ä‬ﺍﳊﺞ‪.[٤٦ :‬‬

‫‪٩٢‬‬ ‫‪ (٣٤‬ﻻ ﺗﺮﺣﻞ ﻣﻦ ﻛﻮﻥ ﺇﱃ ﻛﻮﻥ ﻓﺘﻜﻮﻥ ﻛﺤﻤﺎﺭ ﺍﻟﺮﺣﻰ ﻳﺴﲑ ﻭﺍﳌﻜﺎﻥ ﺍﻟﺬﻱ ﺍﺭﲢﻞ ﺇﻟﻴﻪ ﻫﻮ ﺍﻟﺬﻱ ﺍﺭﲢﻞ‬

‫ﻣﻨﻪ‪ ،‬ﻭﻟﻜﻦ ﺍﺭﺣﻞ ﻣـﻦ ﺍﻷﻛـﻮﺍﻥ ﺇﱃ ﺍﳌُﻜَـﻮ‪‬ﻥ‪ ] z è ç æ å { :‬ﺍﻟﻨﺠﻢ‪ [٤٢ :‬ﻭﺍ�ﻈـﺮ ﺇﱃ‬

‫ﻗﻮﻟﻪ ‪» :‬ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﻣﺎ ﻫﺎﺟﺮ ﺇﻟﻴﻪ« ﻓﺘﺄﻣﻞ ﻫﺬﺍ ﺍﻷﻣﺮ ﺇﺫﺍ ﻛﻨﺖ ﺫﺍ ﻓﻬﻢ ﻭﺍﻟﺴﻼﻡ‪.‬‬
‫‪٩٤‬‬ ‫‪ (٣٥‬ﺇﺭﺍﺩﺗُﻚ‪ ‬ﺍﻟﺘﺠﺮﻳﺪ‪ ‬ﻣﻊ ﺇﻗﺎﻣﺔ‪ ‬ﺍ‪ ِ‬ﺇﻳﺎﻙَ ﰲ ﺍﻷَﺳﺒﺎﺏِ ﻣﻦ ﺍﻟﺸﻬﻮﺓ‪ ‬ﺍﳋﻔﻴﺔ‪ ،‬ﻭﺇﺭﺍﺩﺗُﻚ‪ ‬ﺍﻷﺳﺒﺎﺏ‪ ‬ﻣﻊ ﺇﻗﺎﻣﺔ‬

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 ‫ﺍ‪ ‬ﺇﻳﺎﻙ ﰲ ﺍﻟﺘﺠﺮﻳﺪ ﺍﳓﻄﺎﻁٌ ﻋﻦ ﺍﳍﻤﺔ ﺍﻟﻌﺎﻟﻴﺔ‪.‬‬
‫‪٩٦‬‬ ‫‪ (٣٦‬ﺇﱃ ﺍﳌﺸﻴﺌﺔ‪ ‬ﻳﺴﺘﻨﺪ‪ ‬ﻛﻞﱡ ﺷﻴٍﺀ ﻭﻻ ﺗﺴﺘﻨﺪ‪ ‬ﻫﻲ ﺇﱃ ﺷﻴٍﺀ‪ ،‬ﻓﺄَﺭِﺡ �َﻔﺴ‪‬ﻚ‪ ‬ﻣ‪‬ﻦ‪ ‬ﺍﻟﺘﱠﺪﺑﲑ ﻓَﻤﺎ ﻗﺎﻡ‪ ‬ﺑِﻪ‪ ‬ﻏَﲑ‪‬ﻙَ ﻻ ﺗﻘﻢ ﺑﻪ‬

‫ﺃ�ﺖ ﻟﻨﻔﺴﻚ‪ ،‬ﻭﺇﻥ‪ ‬ﺍﺟﺘﻬﺎﺩ‪‬ﻙَ ﻓﻴﻤﺎ ﺿُـﻤ‪‬ﻦ‪ ‬ﻟـﻚ‪ ،‬ﻭﺗﻘﺼـﲑ‪‬ﻙَ ﻓﻴﻤـﺎ ﻃُﻠ‪‬ـﺐ‪ ‬ﻣﻨـﻚ‪ ،‬ﺩﻟﻴـﻞٌ ﻋﻠـﻰ ﺍ�ﻄﻤـﺎﺱِ ﺑﺼـﲑﺗﻚ‪،‬‬

‫ﻭﻟﺮﺑ‪‬ﻤﺎ ﺩ‪‬ﻟﱠﻚ‪ ‬ﺍﻷﺩﺏ‪ ‬ﻋﻠﻰ ﺗﺮﻙ‪ ‬ﺍﻟﻄﻠﺐِ ﺍﻋﺘﻤﺎﺩﺍً ﻋﻠﻰ ﻗﺴﻤﺘﻪ‪ ‬ﻭﺍﺷﺘﻐﺎﻻً ﺑﺬﻛﺮِﻩ ﻋﻦ ﻣﺴﺄﻟﺘﻪ‪.‬‬
‫‪٩٩‬‬ ‫‪ (٣٧‬ﺭﺑ‪‬ﻤـــﺎ ﺩﺧـــﻞ ﺍﻟﺮ‪‬ﻳـــﺎﺀ‪ ‬ﻋﻠﻴـــﻚ ﻣ‪‬ـــﻦ ﺣﻴـــﺚ ﻻ ﻳﻨﻈـــﺮ ﺍﳋﻠـــﻖ ﺇﻟﻴـــﻚ ﻛﺎﺳﺘﺸـــﺮﺍﻓﻚ ﺃﻥ‪ ‬ﻳﻌﻠـــﻢ ﺍﳋﻠـــﻖ‬

‫ﲞﺼﻮﺻﻴﺘﻚ‪ ،‬ﻓﻬﻮ ﺩﻟﻴﻞٌ ﻋﻠﻰ ﻋﺪﻡ ﺻﺪﻗﻚ ﰲ ﻋﺒﻮﺩﻳﺘﻚ‪ ،‬ﻓﻐﻴ‪‬ﺐ �ﻈﺮ ﺍﳋﻠﻖ ﺇﻟﻴﻚ ﺑﻨﻈـﺮ ﺍﳊـﻖ‪ ‬ﺇﻟﻴـﻚ‪،‬‬

‫ﻭﻏﺐ ﻋﻦ ﺇﻗﺒﺎﳍﻢ ﻋﻠﻴﻚ ﺑﺸﻬﻮﺩ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻴﻚ‪ ،‬ﻓﻼ ﻋﻤﻞ ﺃﺭﺟﻰ ﻟﻠﻘﺒﻮﻝِ ﻣ‪‬ﻦ ﻋﻤﻞٍ ﻳﻐﻴﺐ ﻋﻨـﻚ ﺷـﻬﻮﺩﻩ‬

‫ﻭﻳ‪‬ﺤﺘﻘﺮ ﻋﻨﺪﻙ ﻭﺟﻮﺩﻩ‪.‬‬

‫‪١٠٤‬‬ ‫‪ (٣٨‬ﻗﻠّﻤﺎ ﺗﻜﻮﻥ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴ‪‬ﺔ ﺇﻻّ ﺑﻐﺘﺔً ﻟـﺌَﻼ‪ ‬ﻳـﺪ‪‬ﻋﻴﻬﺎ ﺍﻟﻌﺒـﺎﺩ ﺑﻮﺟـﻮﺩ ﺍﻻﺳـﺘﻌﺪﺍﺩ‪ ،‬ﺇ�َﻤـﺎ ﺃﻭﺭﺩ ﻋﻠﻴـﻚ‬

‫ﺍﻟﻮﺍﺭﺩ ﻟﺘَﻜﻮﻥ ﺑﻪ ﻋﻠﻴﻪ ﻭﺍﺭﺩﺍً‪ ،‬ﺃﻭﺭﺩ ﻋﻠﻴﻚ ﺍﻟﻮﺍﺭﺩ ﻟﻴﺴﺘﻠّﻤﻚ ﻣ‪‬ﻦ ﻳﺪ ﺍﻷﻏﻴﺎﺭ ﻭﻟﻴﺤﺮ‪‬ﺭﻙ ﻣ‪‬ـﻦ ﺭﻕّ ﺍﻵﺛـﺎﺭ‪،‬‬

‫ﺃﻭﺭﺩ ﻋﻠﻴﻚ ﺍﻟﻮﺍﺭﺩ ﻟﻴﺨﺮﺟﻚ ﻣ‪‬ﻦ ﺳﺠﻦ ﻭﺟﻮﺩﻙ ﺇﱃ ﻓﻀﺎﺀ ﺷﻬﻮﺩﻙ‪.‬‬

‫‪١٠٦‬‬ ‫‪ (٣٩‬ﻣﺘــﻰ ﻭﺭﺩﺕ ﺍﻟــﻮﺍﺭﺩﺍﺕ ﺍﻹﳍﻴ‪‬ــﺔ ﺇﻟﻴــﻚ ﻫــﺪﻣﺖ ﺍﻟﻌﻮﺍﺋـﺪ‪ ‬ﻋﻠﻴــﻚ‪Ç Æ Å Ä Ã { :‬‬

‫‪ z È‬ﺍﻟﻮﺍﺭﺩ‪ ‬ﻳﺄﺗﻲ ﻣﻦ ﺣﻀـﺮﺓ ﻗﻬـﺎﺭٍ ﻷﺟـﻞ ﺫﻟـﻚ ﻻ ﻳﺼـﺎﺩﻣﻪ ﺷـﻲﺀ‪ ‬ﺇﻻ ﺩﻓﻌـﻪ‪c b { :‬‬

‫‪ zj i h g f e d‬‬
‫‪١١٠‬‬ ‫‪ (٤٠‬ﻻ ﺗﺰﻛﲔ‪ ‬ﻭﺍﺭﺩﺍً ﻻ ﺗﻌﻠﻢ‪ ‬ﲦﺮ‪‬ﺗَﻪ‪ ،‬ﻓﻠﻴﺲ‪ ‬ﺍﳌﺮﺍﺩ‪ ‬ﻣﻦ ﺍﻟﺴﺤﺎﺑﺔ‪ ‬ﺍﻷﻣﻄﺎﺭ‪ ‬ﻭﺇ�ّﻤﺎ ﺍﳌﺮﺍﺩ‪ ‬ﻣﻨﻬﺎ ﻭ‪‬ﺟﻮﺩ‪ ‬ﺍﻷﲦﺎﺭِ‪،‬‬

‫ﻭﻻ ﺗﻴﺄﺱ‪ ‬ﻣﻦ ﻗَﺒﻮﻝِ ﻋ‪‬ﻤ‪‬ﻞٍ ﱂْ ﲡﺪ‪ ‬ﻓﻴﻪ ﻭ‪‬ﺟﻮﺩ‪ ‬ﺍﳊﻀﻮﺭِ ﻓﺮ‪‬ﺑ‪‬ﻤﺎ ﻗُﺒِﻞَ ﻣﻦ ﺍﻟﻌﻤﻞِ ﻣﺎ ﱂ ﺗُﺪﺭﻙْ ﲦﺮﺗﻪ ﻋﺎﺟﻼ‪..‬‬
‫‪١١٢‬‬ ‫‪ (٤١‬ﻻ ﺗﻄﻠﱭ‪ ‬ﺑﻘﺎﺀ ﺍﻟﻮﺍﺭﺩﺍﺕ ﺑﻌﺪ ﺃﻥ‪ ‬ﺑﺴﻄﺖ ﺃ�ﻮﺍﺭﻫﺎ‪ ،‬ﻭﺃﻭﺩﻋﺖ‪ ‬ﺃﺳﺮﺍﺭﻫﺎ‪ ،‬ﻓﻠﻚ ﰲ ﺍ‪ ‬ﻏﻨﻰ‪ ‬ﻋﻦ ﻛﻞّ‬

‫ﺷﻲﺀ‪ ،‬ﻭﻟﻴﺲ ﻳﻐﻨﻴﻚ ﻋﻨﻪ ﺷﻲﺀ‪ ،‬ﻓﺘﻄﻠّﻌﻚ ﺇﱃ ﺑﻘﺎﺀ ﻏﲑﻩ ﺩﻟﻴﻞٌ ﻋﻠﻰ ﻋﺪﻡ ﻭﺟﺪﺍ�ﻚ ﻟﻪ‪ ،‬ﻭﺍﺳﺘﻴﺤﺎﺷﻚ‬

‫ﻟﻔﻘﺪﺍﻥ ﻣﺎ ﺳﻮﺍﻩ ﺩﻟﻴﻞٌ ﻋﻠﻰ ﻋﺪﻡ ﻭ‪‬ﺻﻠﺘﻚ‪ ‬ﺑﻪ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ‪ ‬ﺍﻟﻨﻌﻴﻢ ﻭﺇﻥ‪ ‬ﺗﻨﻮ‪‬ﻋﺖ‪ ‬ﻣﻈﺎﻫﺮﻩ ﺇ�ّﻤﺎ ﻫﻮ ﺑﺸـﻬﻮﺩﻩ‬

‫ﺖ ﻣﻈﺎﻫﺮﻩ ﺇ�ّﻤﺎ ﻫﻮ ﺑﻮﺟﻮﺩ ﺣﺠﺎﺑﻪ‪ ،‬ﻓﺴـﺒﺐ ﺍﻟﻌـﺬﺍﺏ ﻭﺟـﻮﺩ ﺍﳊﺠـﺎﺏ‪،‬‬

‫ﻭﺍﻗﱰﺍﺑﻪ‪ ،‬ﻭﺍﻟﻌﺬﺍﺏ‪ ‬ﻭﺇﻥ‪ ‬ﺗﻨﻮ‪‬ﻋ ‪‬‬

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 ‫ﻭﺇﲤﺎﻡ ﺍﻟﻨﻌﻴﻢ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻬﻪ ﺍﻟﻜﺮﻳﻢ‪.‬‬
‫‪١١٤‬‬ ‫‪ (٤٢‬ﻣﺘﻰ ﺭﺯﻗﻚ ﺍ‪ ُ‬ﺍﻟﻄﺎﻋﺔَ ﻭﺍﻟﻐﻨﻰ ﺑﻪ ﻋﻨﻬﺎ ﻓﺎﻋﻠﻢ‪ ‬ﺃ�ﱠﻪ ﻗﺪ ﺃﺳﺒﻎ ﻋﻠﻴﻚ �ﻌﻤﻪ‪ ‬ﻇﺎﻫﺮﺓ‪ ‬ﻭﺑﺎﻃﻨﺔ‪ ،‬ﻭﻟﻜﻦ‬

‫ﺗُﻔﺮﺣﻚ‪ ‬ﺍﻟﻄّﺎﻋﺔُ ﻷ�ﱠﻬﺎ ﺑﺮﺯﺕ ﻣﻨﻚ‪ ،‬ﻭﺍﻓﺮﺡ‪ ‬ﲠﺎ ﻷ�َﻬﺎ ﺑﺮﺯﺕ ﻣ‪‬ﻦ ﺍ‪ ‬ﺇﻟَﻴﻚ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪c b a { :‬‬

‫‪] z j i h g f e d‬ﻳﻮﻧﺲ‪.[٥٨ :‬‬

‫‪١١٥‬‬ ‫‪ (٤٣‬ﻏﻴ‪‬ﺐ‪ ‬ﺍﻟﺴ‪‬ﺎﺋﺮﻳﻦ‪ ‬ﻟﻪ ﻭﺍﻟﻮﺍﺻﻠﲔ ﺇﻟﻴﻪ ﻋﻦ ﺭﺅﻳﺔ ﺃﻋﻤﺎﳍﻢ ﻭﺷـﻬﻮﺩ ﺃﺣـﻮﺍﳍﻢ‪ ،‬ﺃﻣ‪‬ـﺎ ﺍﻟﺴ‪‬ـﺎﺋﺮﻭﻥ ﻓﻸﳖـﻢ ﱂ‬

‫ﻳﺘﺤﻘّﻘﻮﺍ ﺍﻟﺼ‪‬ﺪﻕ ﻣﻊ ﺍ‪ ‬ﻓﻴﻬﺎ‪ ،‬ﻭﺃﻣ‪‬ﺎ ﺍﻟﻮﺍﺻﻠﻮﻥ ﻓﻸ�ﻪ ﻏﻴ‪‬ﺒﻬﻢ ﺑﺸﻬﻮﺩﻩ ﻋﻨﻬﺎ‪.‬‬

‫‪١١٦‬‬ ‫‪ (٤٤‬ﻣﺎ ﺑﺴﻘﺖ ﺃﻏﺼﺎﻥ ﺫﻝٍ ﺇﻻّ ﻋﻠﻰ ﺑﺬﺭ ﻃﻤﻊٍ‪ ،‬ﺃ�ﺖ ﺣﺮ‪ ‬ﳑﺎ ﺃ�ﺖ ﻣﻨﻪ ﺁﻳﺲ‪ ،‬ﻭﻋﺒﺪ‪ ‬ﳌﺎ ﺃ�ﺖ ﺑﻪ ﻃﺎﻣﻊ‪.‬‬
‫‪١١٩‬‬ ‫‪ (٤٥‬ﺭ‪‬ﺏ‪ ‬ﻋ‪‬ﻤ‪‬ﺮٍ ﺍﺗّﺴﻌﺖ ﺁﻣﺎﺩﻩ‪ ،‬ﻭﻗﻠّﺖ ﺃﻣﺪﺍﺩﻩ‪ ،‬ﻭﺭﺏ‪ ‬ﻋ‪‬ﻤ‪‬ﺮٍ ﻗﻠﻴﻠﺔٌ ﺁﻣﺎﺩﻩ‪ ،‬ﻛﺜﲑﺓ‪ ‬ﺃﻣـﺪﺍﺩﻩ‪ ،‬ﻣـﻦ ﺑ‪‬ـﻮﺭﻙ ﻟـﻪ ﰲ ﻋ‪‬ﻤ‪‬ـﺮِﻩ‬

‫ﺃﺩﺭﻙ ﰲ ﻳﺴﲑ‪ ‬ﻣﻦ ﺍﻟﺰ‪‬ﻣﻦ ﻣﻦ ﻣﻨﻦ ﺍ‪ ‬ﺗﻌﺎﱃ ﻣﺎ ﻻ ﻳﺪﺧﻞ ﲢﺖ ﺩﻭﺍﺋﺮ ﺍﻟﻌﺒﺎﺭﺓ‪ ،‬ﻭﻻ ﺗﻠﺤﻘﻪ ﺍﻹﺷﺎﺭﺓ‪ ،‬ﺍﳋُﺬﻻﻥ‪ ‬ﻛـﻞﱡ‬

‫ﺍﳋ‪‬ﺬﻻﻥ ﺃﻥ ﺗﺘﻔﺮ‪‬ﻍَ ﻣﻦ ﺍﻟﺸﻮﺍﻏﻞ‪ ،‬ﺛﻢ‪ ‬ﻻ ﺗﺘﻮﺟ‪‬ﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﺗﻘﻞّ ﻋﻮﺍﺋﻘﻚ ﺛﻢ ﻻ ﺗﺮﺣﻞ ﺇﻟﻴﻪ‪.‬‬
‫‪١٢١‬‬ ‫‪ (٤٦‬ﺩﻝّ ﺍﻟﻌﻘﻮﻝ ﺑﻮﺟﻮﺩ ﺁﺛﺎﺭﻩ ﻋﻠﻰ ﻭﺟﻮﺩ ﺫﺍﺗﻪ ﺇﺫ ﳏـﺎﻝٌ ﺃﻥ ﻳﻮﺟـﺪ ﺃﺛـﺮ‪ ‬ﺑـﻼ ﻣﻮﺟـﺪ‪ ،‬ﻭﺩﻝّ ﺑـﺘﻨــﻮﻉ ﺁﺛـﺎﺭﻩ‬

‫ﻋﻠﻰ ﺛﺒﻮﺕ ﺃﻭﺻﺎﻓﻪ ﺇﺫ ﳏﺎﻝٌ ﺃﻥ ﻳﻮﺟﺪ ﻭﺻﻒ‪ ‬ﺑﻼ ﻣـﻮﺻ‪ّ‬ﻒ‪ ،‬ﻭﺩﻝّ ﺑﺜﺒﻮﺕ ﺃﻭﺻﺎﻓﻪ ﻋﻠﻰ ﻭﺟﻮﺩ ﺃﲰﺎﺋﻪ‬

‫ﺇﺫ ﳏﺎﻝٌ ﺃﻥ ﻳﻘﻮﻡ ﺍﻟﻮﺻﻒ‪ ‬ﺑﻨﻔﺴﻪ‪ ،‬ﺃﻣ‪‬ﺎ ﺃﺭﺑﺎﺏ ﺍﳉﺬﺏ ﻓﻴﻜﺸﻒ ﻟﻘﻠﻮﲠﻢ ﻋﻦ ﻛﻤﺎﻝ ﺫﺍﺗﻪ‪ ،‬ﺛﻢ ﻳـﺮﺩ‪‬ﻫﻢ ﺇﱃ‬

‫ﺷﻬﻮﺩ ﺻﻔﺎﺗﻪ‪ ،‬ﺛﻢ ﻳ‪‬ﺮﺟﻌﻬﻢ ﺇﱃ ﺍﻟﺘّﻌﻠّﻖ ﺑﺄﲰﺎﺋﻪ‪ ،‬ﺛﻢ ﻳﺮﺩ‪‬ﻫﻢ ﺇﱃ ﺷﻬﻮﺩ ﺁﺛﺎﺭﻩ ﻓﺴﺒﻘﺖ ﺃ�ﻮﺍﺭ‪‬ﻫﻢ ﺃﺫﻛﺎﺭ‪‬ﻫﻢ‪،‬‬

‫ﻭﺃﻣ‪‬ﺎ ﺍﻟﺴ‪‬ﺎﻟﻜﻮﻥ ﻓﺄﻣـﺎﻝ ﻗﻠـﻮﲠﻢ ﺇﱃ ﻛﺸـﻒ ﺃﺳـﺮﺍﺭﻩ‪ ،‬ﻓـﺪﻟّﻬﻢ ﻋﻠـﻰ ﺃﺑـﻮﺍﺏ ﻣﻌﺮﻓﺘـﻪ‪ ،‬ﻓـﺪﺧﻠﻮﺍ ﻣﻔﺎﻭﺯﻫـﺎ‪،‬‬

‫ﻭﺗﺬﻭﻗﻮﺍ ﻣﺸﺎﻗّﻬﺎ ﺣﺘﻰ ﺑﻠﻐﻮﺍ ﻣﺮﺍﺩﻫﻢ ﻓﺴﺒﻘﺖ ﺃﺫﻛﺎﺭ‪‬ﻫ‪‬ﻢ ﺃ�ﻮﺍﺭ‪‬ﻫ‪‬ﻢ‪.‬‬

‫‪١٢٥‬‬ ‫‪ (٤٧‬ﻋﻠـﻢ‪ ‬ﻗﻠّـﺔَ ﳖــﻮﺽِ ﺍﻟﻌﺒــﺎﺩ‪ ‬ﺇﱃ ﻣﻌﺎﻣﻠﺘــﻪ ﻓﺄﻭﺟـﺐ‪ ‬ﻋﻠــﻴﻬﻢ ﻭﺟــﻮﺏ‪ ‬ﻃﺎﻋﺘـﻪ‪ ،‬ﻓﺴــﺎﻗﻬﻢ‪ ‬ﺇﻟﻴــﻪ ﺑﺴﻼﺳـﻞِ‬

‫ﺍﻹﳚﺎﺏ »ﻋﺠﺐ‪ ‬ﺭﺑﻚ‪ ‬ﻣﻦ ﻗﻮﻡٍ ﻳﺴـﺎﻗﻮﻥ ﺇﱃ ﺍﳉﻨـﺔ‪ ‬ﺑﺎﻟﺴﻼﺳـﻞ« ﺃﻭﺟـﺐ‪ ‬ﻋﻠﻴـﻚ ﻭﺟـﻮﺏ‪ ‬ﺧﺪﻣﺘـﻪ ﻭﻣـﺎ‬

‫ﺃﻭﺟﺐ ﻋﻠﻴﻚ ﺇﻻ ﺩﺧﻮﻝ ﺟﻨﺘﻪ‪.‬‬

‫‪١٢٦‬‬ ‫‪ (٤٨‬ﻣﻦ ﱂ ﻳ‪‬ﻘﺒﻞ ﻋﻠﻰ ﺍ‪ ‬ﲟﻼﻃﻔﺎﺕ ﺍﻹﺣﺴﺎﻥ ﻗﻴﺪ‪ ‬ﺇﻟﻴﻪ ﺑﺴﻼﺳﻞ ﺍﻻﻣﺘﺤﺎﻥ‪.‬‬

‫‪٢٩٤‬‬
‫‪١٢٨‬‬ ‫‪ (٤٩‬ﻻ ﺗُﺪﻫﺸ‪‬ﻚ ﻭﺍﺭﺩﺍﺕ‪ ‬ﺍﻟﻨ‪ّ‬ﻌﻢ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﲝﻖ‪ ‬ﺷﻜﺮﻙ‪ ،‬ﻓﺈﻥ‪ ‬ﺫﻟﻚ ﳑ‪‬ﺎ ﳛﻂّ ﻣ‪‬ﻦ‪ ‬ﻭﺟﻮﺩ ﻗﺪﺭﻙ‪ ،‬ﻭﻣ‪‬ﻦ ﱂ‬

‫ﻳﺸﻜﺮ ﺍﻟﻨ‪‬ﻌﻢ ﻓﻘﺪ ﺗﻌﺮ‪‬ﺽ ﻟﺰﻭﺍﳍـﺎ‪ ،‬ﻭﻣـﻦ ﺷـﻜﺮﻫﺎ ﻓﻘـﺪ ﻗﻴ‪‬ـﺪﻫﺎ ﺑﻌﻘﺎﳍـﺎ‪ ،‬ﻭﺭﺑ‪‬ﻤـﺎ ﻭﺭﺩﺕ ﺍﻟﻈّﻠـﻢ ﻋﻠﻴـﻚ‪،‬‬

‫ﻟﻴﻌﺮ‪‬ﻓﻚ ﻗﺪﺭ ﻣﺎ ﻣ‪‬ﻦ‪ ‬ﺑﻪ ﻋﻠﻴﻚ ﻓﻤﻦ ﱂ ﻳﻌﺮﻑ ﻗﺪﺭ ﺍﻟﻨ‪‬ﻌﻢ ﺑﻮﺟﺪﺍﳖﺎ ﻋﺮﻓﻬﺎ ﺑﻮﺟﻮﺩ ﻓﻘـﺪﺍﳖﺎ‪ ،‬ﻓﺨـﻒ ﻣـﻦ‬

‫ﻭﺟﻮﺩ ﺇﺣﺴﺎ�ﻪ ﺇﻟﻴﻚ ﻭﺩﻭﺍﻡ ﺇﺳﺎﺀﺗﻚ ﻣﻌﻪ ﺃﻥ‪ ‬ﻳﻜﻮﻥ ﺫﻟﻚ ﺍﺳﺘﺪﺭﺍﺟﺎً ﻟﻚ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪T { :‬‬

‫‪] z X W V U‬ﺍﻟﻘﻠﻢ‪.[٤٤ :‬‬

‫‪١٣١‬‬ ‫‪ (٥٠‬ﻣﻦ ﺟﻬـﻞ ﺍﳌﺮﻳـﺪ ﺃﻥ ﻳ‪‬ﺴـﻲﺀ ﺍﻷﺩﺏ ﻓﺘـﺆﺧﺮ ﺍﻟﻌﻘﻮﺑـﺔ ﻋﻨـﻪ ﻓﻴﻘـﻮﻝ‪ :‬ﻟـﻮ ﻛـﺎﻥ ﻫـﺬﺍ ﺳـﻮﺀ ﺃﺩﺏ ﻟﻘﻄـﻊ‬

‫ﺍﻹﻣﺪﺍﺩ ﻭﺃﻭﺟﺐ ﺍﻹﺑﻌﺎﺩ‪ ،‬ﻓﻘﺪ ﻳﻘﻄﻊ‪ ‬ﺍﳌﺪﺩ ﻋﻨﻪ ﻣﻦ ﺣﻴﺚ ﻻ ﻳﺸﻌﺮ ﻭﻟـﻮ ﱂ ﻳﻜـﻦ ﺇﻻ ﻣﻨ‪‬ـﻊ ﺍﳌﺰﻳـﺪ‪ ،‬ﻭﻗـﺪ‬

‫ﻳ‪‬ﻘﺎﻡ ﺍﻟﻌﺒﺪ ﻣﻘﺎﻡ ﺍﻟﺒﻌﺪ ﻭﻫﻮ ﻻ ﻳﺪﺭﻱ ﻭﻟﻮ ﱂ ﻳﻜﻦ ﺇﻻ ﺃﻥ‪ ‬ﻳ‪‬ﺨﻠّﻴﻚ ﻭﻣﺎ ﺗﺮﻳﺪ‪.‬‬
‫‪١٣٥‬‬ ‫‪ (٥١‬ﺇﺫﺍ ﺭﺃﻳﺖ ﻋﺒﺪﺍً ﺃﻗﺎﻣﻪ ﺍ‪ ‬ﺗﻌﺎﱃ ﺑﻮﺟﻮﺩ ﺍﻷﻭﺭﺍﺩ ﻭﺃﺩﺍﻣ‪‬ﻪ‪ ‬ﻋﻠﻴﻬﺎ ﻣﻊ ﻃﻮﻝ ﺍﻹﻣﺪﺍﺩ ﻓﻼ ﺗﺴﺘﺤﻘﺮﻥ‪ ‬ﻣﺎ‬

‫ﻣﻨﺤﻪ‪ ‬ﻣﻮﻻﻙ‪ ،‬ﻷ�ﻚ ﱂ ﺗﺮ‪ ‬ﻋﻠﻴﻪ ﺳﻴﻤﺎ ﺍﻟﻌﺎﺭﻓﲔ ﻭﻻ ﲠﺠﺔ ﺍﶈﺒﲔ‪ ،‬ﻓﻠﻮﻻ ﻭﺍﺭﺩ‪ ‬ﻣﺎ ﻛﺎﻥ ﻭِﺭﺩ‪.‬‬
‫‪١٣٦‬‬ ‫‪ (٥٢‬ﻗَﻮﻡ‪ ‬ﺃَﻗﺎﻣ‪‬ﻬ‪‬ﻢ ﺍﳊَﻖ‪ ‬ﻟ‪‬ﺨ‪‬ﺪﻣ‪‬ﺘ‪‬ﻪ‪ ،‬ﻭ‪‬ﻗَﻮﻡ‪ ‬ﺍﺧﺘَﺼ‪‬ﻬ‪‬ﻢ ﺑِﻤ‪‬ﺤ‪‬ﺒ‪‬ﺘ‪‬ـﻪ‪،‬ﻗـﺎﻝ ﺗﻌـﺎﱃ‪d c b a { :‬‬

‫‪] zm l k j ih g f e‬ﺍﻹﺳﺮﺍﺀ‪.[٢٠:‬‬
‫‪١٣٧‬‬ ‫‪ (٥٣‬ﺍﳊﻘﺎﺋﻖ‪ ‬ﺗﺮِﺩ‪ ‬ﰲ ﺣﺎﻝِ ﺍﻟﺘﺠﻠّﻲ ﻣ‪‬ﺠﻤﻠَﺔً ﻭﺑﻌﺪ ﺍﻟـﻮﻋﻲِ ﻳﻜـﻮﻥ‪ ‬ﺍﻟﺒﻴـﺎﻥ‪Ú Ù Ø × Ö { :‬‬

‫‪z ÞÝ ÜÛ‬‬
‫‪١٣٩‬‬ ‫‪ (٥٤‬ﻣ‪‬ﻦ ﺭﺃﻳﺘﻪ ﳎﻴﺒﺎً ﻋﻦ ﻛﻞّ ﻣﺎ ﺳ‪‬ﺌﻞ ﻭﻣ‪‬ﻌﺒ‪‬ﺮﺍً ﻋﻦ ﻛﻞّ ﻣﺎ ﺷﻬﺪ ﻭﺫﺍﻛـﺮﺍً ﻛـﻞّ ﻣـﺎ ﻋ‪‬ﻠ‪‬ـﻢ‪ ،‬ﻓﺎﺳـﺘﺪﻝّ ﺑـﺬﻟﻚ‬

‫ﻋﻠﻰ ﻭﺟﻮﺩ ﺟﻬﻠﻪ‪.‬‬

‫‪١٤١‬‬ ‫ﻼ‪ ،‬ﻭﻣﻦ ﱂ ﳚﺪﻫﺎ ﻓـﻼ ﳛـﺰﻥ ﻓﺈِ�َﻤـﺎ‬
‫‪ (٥٥‬ﻣ‪‬ﻦ ﻭﺟﺪ ﲦَﺮﺓ ﻋﻤﻠﻪ ﻋﺎﺟﻼ‪ ‬ﻓﻬﻮ ﺩﻟﻴﻞٌ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻟﻘﺒﻮﻝ ﺁﺟ ‪‬‬

‫ﺟﻌﻞ ﺍﻟﺪ‪‬ﺍﺭ ﺍﻵﺧﺮﺓ ﳏﻠّﺎً ﳉﺰﺍﺀ ﻋﺒﺎﺩﻩ ﺍﳌﺆﻣﻨﲔ‪ ،‬ﻷﻥ‪ ‬ﻫﺬﻩ ﺍﻟﺪ‪‬ﺍﺭ ﻻ ﺗﺴﻊ ﻣﺎ ﻳﺮﻳﺪ ﺃﻥ‪ ‬ﻳ‪‬ﻌﻄﻴﻬﻢ‪ ،‬ﻭﻷ�ﻪ ﺃﺟﻞّ‬

‫ﺃﻗﺪﺍﺭﻫﻢ ﻋﻦ ﺃﻥ‪ ‬ﳚﺎﺯﻳﻬﻢ ﰲ ﺩﺍﺭٍ ﻻ ﺑﻘﺎﺀ ﳍﺎ‪.‬‬

‫‪١٤٤‬‬ ‫‪ (٥٦‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﻌﺮﻑ ﻗﺪﺭﻙ ﻋﻨﺪﻩ‪ ،‬ﻓﺎ�ﻈﺮ ﻓﻴﻤﺎ ﻳ‪‬ﻘﻴﻤ‪‬ﻚ‪.‬‬

‫‪٢٩٥‬‬
‫‪١٤٥‬‬ ‫‪ (٥٧‬ﻣﺎ ﺍﻟﻌﺎﺭﻑ ﻣ‪‬ﻦ‪ ‬ﺇﺫﺍ ﺃﺷﺎﺭ ﻭﺟﺪ ﺍﳊﻖ‪ ‬ﺃﻗﺮﺏ ﺇﻟﻴﻪ ﻣ‪‬ﻦ ﺇﺷﺎﺭﺗ‪‬ﻪ‪ ،‬ﺑﻞ ﺍﻟﻌﺎﺭﻑ ﻣ‪‬ﻦ ﻻ ﺇﺷﺎﺭﺓ ﻟـﻪ ﻟﻔﻨﺎﺋـﻪ‬

‫ﰲ ﻭﺟﻮﺩﻩ ﻭﺍ�ﻄﻮﺍﺋﻪ ﰲ ﺷﻬﻮﺩﻩ‪.‬‬

‫‪١٤٧‬‬ ‫‪ (٥٨‬ﺑﺴﻄﻚ ﻛﻴﻼ ﻳ‪‬ﺒﻘﻴﻚ ﻣﻊ ﺍﻟﻘﺒﺾ‪ ،‬ﻭﻗﺒﻀﻚ ﻛﻴﻼ ﻳﱰﻛﻚ ﻣﻊ ﺍﻟﺒﺴﻂ‪ ،‬ﻭﺃﺧﺮﺟﻚ ﻋﻨﻬﻤﺎ ﻛﻴﻼ ﺗﻜﻮﻥ‬

‫ﻟﺸﻲﺀ‪ ‬ﺩﻭ�ﻪ‪ ،‬ﻭﺍﻟﻌﺎﺭﻓﻮﻥ ﺇﺫﺍ ﺑ‪‬ﺴﻄﻮﺍ ﺃﺧﻮﻑ ﻣﻨﻬﻢ ﺇﺫﺍ ﻗُﺒﻀﻮﺍ‪ ،‬ﻭﻻ ﻳﻘﻒ ﻋﻠﻰ ﺣﺪﻭﺩ ﺍﻷﺩﺏ ﰲ ﺍﻟﺒﺴﻂ‬

‫ﺇﻻّ ﻗﻠﻴﻞ‪ ،‬ﻭﺍﻟﺒﺴﻂ ﺗﺄﺧﺬ ﺍﻟﻨ‪‬ﻔﺲ‪ ‬ﻣﻨﻪ ﺣﻈّﻬﺎ ﺑﻮﺟﻮﺩ ﺍﻟﻔﺮﺡ‪ ،‬ﻭﺍﻟﻘﺒﺾ ﻻ ﺣﻆّ ﻟﻠﻨ‪‬ﻔﺲ ﻓﻴﻪ‪.‬‬
‫‪١٤٩‬‬ ‫‪ (٥٩‬ﻣﺘﻰ ﻛﻨﺖ‪ ‬ﺇﺫﺍ ﺃُﻋﻄﻴﺖ ﺑﺴ‪‬ﻄَﻚ‪ ‬ﺍﻟﻌﻄﺎﺀ‪ ،‬ﻭﺇﺫﺍ ﻣ‪‬ﻨﻌﺖ ﻗﺒﻀﻚ ﺍﳌﻨﻊ‪ ،‬ﻓﺎﺳﺘﺪﻝّ ﺑـﺬﻟﻚ ﻋﻠـﻰ ﺛﺒـﻮﺕ‬

‫ﻃُﻔﻮﻟﻴ‪‬ﺘﻚ ﻭﻋﺪﻡ ﺻﺪﻗﻚ ﰲ ﻋ‪‬ﺒﻮﺩﻳ‪‬ﺘﻚ‪.‬‬

‫‪١٥٠‬‬ ‫‪ (٦٠‬ﺍﻋﻠﻢ ﺃﻥ‪ ‬ﺍﻟﻌﻄﺎﺀ ﻣ‪‬ﻦ‪ ‬ﺍﳋﻠﻖ ﺣﺮﻣﺎﻥ‪ ،‬ﻭﺍﳌﻨﻊ ﻣ‪‬ﻦ‪ ‬ﺍ‪ ‬ﺇﺣﺴﺎﻥ‪ ،‬ﻓﺮﺑ‪‬ﻤﺎ ﺃﻋﻄﺎﻙ ﻓﻤﻨﻌﻚ‪ ،‬ﻭﺭﲟﺎ ﻣﻨﻌﻚ‬

‫ﻓﺄﻋﻄﺎﻙ‪ ،‬ﻣﺘﻰ ﻓﺘﺢ ﻟﻚ ﺑﺎﺏ ﺍﻟﻔﻬﻢ ﰲ ﺍﳌﻨﻊ ﻋﺎﺩ ﺍﳌﻨﻊ ﻋﲔ ﺍﻟﻌﻄﺎﺀ‪.‬‬

‫‪١٥٢‬‬ ‫‪ (٦١‬ﻣ‪‬ﺘﻰ ﺃﻋﻄﺎﻙَ ﺃَﺷﻬ‪‬ﺪ‪‬ﻙَ ﺑﺮ‪ ‬ﻩ‪ ،‬ﻭﻣﺘـﻰ ﻣ‪‬ﻨ‪‬ﻌ‪‬ـﻚ‪ ‬ﺃَﺷـﻬ‪‬ﺪ‪‬ﻙَ ﻗﻬـﺮ‪ ‬ﻩ‪ ،‬ﻓﻬـﻮ ﰲ ﻛُـﻞﱢ ﺫﻟ‪‬ـﻚ‪ ‬ﻣ‪‬ﻌـﱰّﻑ‪ ‬ﺇﻟﻴـﻚ ﻭﻣﻘﺒـﻞٌ‬

‫ﺑﻮﺟﻮﺩ‪ ‬ﻟُﻄﻔ‪‬ﻪ‪ ‬ﻋﻠﻴﻚ‪ ،‬ﻭﺇﳕﺎ ﻳﺆﳌُﻚ ﺍﳌَﻨﻊ‪ ‬ﻟ‪‬ﻌ‪‬ﺪ‪‬ﻡِ ﻓَﻬﻤ‪‬ﻚ‪ ‬ﻋ‪‬ﻦ ﺍ‪ ِ‬ﻓﻴﻪ‪ ،‬ﻓﺮ‪‬ﺑ‪‬ﻤﺎ ﻓَﺘَﺢ‪ ‬ﻟَﻚ‪ ‬ﺑﺎﺏ‪ ‬ﺍﻟﻄﺎﻋ‪‬ﺔ‪ ‬ﻭﻣـﺎ ﻓَـﺘَﺢ‪‬‬

‫ﻟﻚ‪ ‬ﺑﺎﺏ‪ ‬ﺍﻟﻘﺒﻮﻝ‪ ،‬ﻭﺭﺑ‪‬ﻤﺎ ﻗﻀﻰ ﻋﻠﻴﻚ‪ ‬ﺑﺎﻟﺬﱠ�ﺐِ ﻓﻜﺎﻥ‪ ‬ﺳﺒﺒﺎً ﰲ ﺍﻟﻮﺻﻮﻝ‪ ،‬ﻭﺍﻋﻠﻢ ﺃﻥ‪ ‬ﻣ‪‬ﻌﺼ‪‬ـﻴ‪‬ﺔً ﺃَﻭﺭ‪‬ﺛَـﺖ ﺫُﻻ‪‬‬

‫ﻭﺍﻓﺘ‪‬ﻘﺎﺭﺍً ﺧ‪‬ﲑ‪ ‬ﻣﻦ ﻃﺎﻋﺔ‪ ‬ﺃﻭﺭﺛﺖ ﻋ‪‬ﺰ‪‬ﺍً ﻭﺍﺳﺘﻜﺒﺎﺭﺍً‪.‬‬

‫‪١٥٥‬‬ ‫ﺕ‬
‫‪ (٦٢‬ﻟﻮ ﺃﺷﺮﻕَ ﻟﻚ �ﻮﺭ‪ ‬ﺍﻟﻴﻘﲔ ﻟﺮﺃﻳﺖ‪ ‬ﺍﻵﺧﺮﺓ ﺃﻗﺮﺏ ﺇﻟﻴﻚ ﻣﻦ ﺃﻥ ﺗﺮﺣﻞ ﺇﻟﻴﻬﺎ‪ ،‬ﻭﻟﺮﺃﻳﺖ‪ ‬ﳏﺎﺳﻦ ﺍﻟﺪ�ﻴﺎ ﻗﺪ ﻇﻬـﺮ ‪‬‬

‫ﻛﺴ‪‬ﻔﺔ ﺍﻟﻔﻨﺎﺀ ﻋﻠﻴﻬﺎ‪ ،‬ﻓﺎﻷﻛﻮﺍﻥ‪ ‬ﻇﺎﻫﺮﻫﺎ ﻏ‪‬ﺮ‪‬ﺓ ﻭﺑﺎﻃﻨﻬﺎ ﻋﱪﺓ‪ ،‬ﻓﺎﻟﻨ‪‬ﻔﺲ ﺗﻨﻈﺮ ﺇﱃ ﻇﺎﻫﺮ ﻏ‪‬ﺮ‪‬ﻫﺎ‪ ،‬ﻭﺍﻟﻘﻠﺐ ﻳﻨﻈـﺮ ﺇﱃ‬

‫ﺑﺎﻃﻦ ﻋﱪﲥﺎ‪ ،‬ﻭﺍﻟﻄﻲ‪ ‬ﺍﳊﻘﻴﻘﻲ‪ ‬ﺃﻥ ﺗﻄﻮﻱ ﻣﺴﺎﻓﺔ ﺍﻟﺪ‪�‬ﻴﺎ ﻋﻨﻚ ﺣﺘّﻰ ﺗﺮﻯ ﺍﻵﺧﺮﺓ ﺃﻗﺮﺏ ﺇﻟﻴﻚ ﻣﻨﻚ‪.‬‬
‫‪١٥٩‬‬ ‫ﻼ‪،‬‬
‫‪ (٦٣‬ﺟﻞّ ﺭﺑﻨﺎ ﺃﻥ ﻳ‪‬ﻌﺎﻣﻠﻪ ﺍﻟﻌﺒﺪ �ﻘﺪﺍً ﻓﻴﺠﺎﺯﻳﻪ �ﺴﻴﺌﺔً‪ ،‬ﻭﻛﻔﻰ ﻣﻦ ﺟﺰﺍﺋﻪ ﺇﻳ‪‬ﺎﻙ ﻋﻠﻰ ﺍﻟﻄّﺎﻋﺔ ﺃﻥ ﺭﺿﻴﻚ ﳍﺎ ﺃﻫ ‪‬‬

‫ﻭﻛﻔﻰ ﺍﻟﻌﺎﻣﻠﲔ ﺟﺰﺍﺀ‪ ‬ﻣﺎ ﻫﻮ ﻓﺎﲢﻪ ﻋﻠﻰ ﻗﻠﻮﲠﻢ ﰲ ﻃﺎﻋﺘﻪ ﻭﻣﺎ ﻫﻮ ﻣﻮﺭﺩﻩ ﻋﻠﻴﻬﻢ ﻣﻦ ﻭﺟﻮﺩ ﻣﺆﺍ�ﺴﺘﻪ‪.‬‬
‫‪١٦١‬‬ ‫‪ (٦٤‬ﻓﺎﻗﺘﻚ ﻟﻚ ﺫﺍﺗﻴ‪‬ـﺔٌ‪ ،‬ﻭﻭ‪‬ﺭﻭﺩ ﺍﻷﺳـﺒﺎﺏ ﻣـﺬﺍﻛّﺮﺍﺕ‪ ‬ﻟـﻚ ﲟـﺎ ﺧﻔـﻲ ﻋﻠﻴـﻚ ﻣﻨـﻬﺎ‪ ،‬ﻭﺍﻟﻔﺎﻗـﺔ ﺍﻟﺬﺍﺗﻴ‪‬ـﺔ ﻻ‬

‫ﺗﺮﻓﻌﻬﺎ ﺍﻟﻌﻮﺍﺭﺽ‪ ،‬ﻭﺧﲑ ﺃﻭﻗﺎﺗﻚ ﻭﻗﺖ‪ ‬ﺗﺸﻬﺪ‪ ‬ﻓﻴﻪ ﻭﺟﻮﺩ ﻓﺎﻗﺘﻚ ﻭﺗُﺮﺩ‪ ‬ﻓﻴﻪ ﺇﱃ ﻭﺟﻮﺩ ﺫﻟّﺘﻚ‪ ،‬ﻣﺎ ﻃﻠﺐ‬

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 ‫ﻟﻚ ﺷﻲﺀ‪ ‬ﻣﺜﻞُ ﺍﻻﺿﻄﺮﺍﺭ‪ ،‬ﻭﻻ ﺃﺳﺮﻉ ﺑﺎﳌﻮﺍﻫﺐ ﺇﻟﻴﻚ ﻣﺜﻞ ﺍﻟﺬّﻟﺔ ﻭﺍﻻﻓﺘﻘﺎﺭ‪ ،‬ﻓﺎﻟﻌﺎﺭﻑ ﻻ ﻳﺰﻭﻝ ﺍﺿﻄﺮﺍﺭﻩ‬

‫ﻭﻻ ﻳﻜﻮﻥ ﻣﻊ ﻏﲑ ﺍ‪ ِ‬ﻗﺮﺍﺭﻩ‪.‬‬

‫‪١٦٣‬‬ ‫‪� (٦٥‬ﻌﻤﺘﺎﻥ ﻣﺎ ﺧﺮﺝ ﻣﻮﺟﻮﺩ ﻋﻨﻬﻤﺎ‪ ،‬ﻭﻻ ﺑﺪ‪ ‬ﻟﻜﻞّ ﻣﻜﻮ‪‬ﻥٍ ﻣﻨﻬﻤﺎ‪� :‬ﻌﻤﺔ ﺍﻹﳚﺎﺩ‪ ،‬ﻭ�ﻌﻤﺔ ﺍﻹﻣﺪﺍﺩ‪ ،‬ﻭﺃ�ﻌﻢ‬

‫ﻋﻠﻴﻚ ﺑﺎﻹﳚﺎﺩ ﺃﻭ‪‬ﻻً ﺛﻢ‪ ‬ﻳﺘﻮﺍﱄ ﺍﻹﻣﺪﺍﺩ‪.‬‬

‫‪١٦٤‬‬ ‫‪ (٦٦‬ﻣﺘﻰ ﺃﻭﺣﺸﻚ ﻣﻦ ﺧﻠﻘﻪ ﻓﺎﻋﻠﻢ‪ ‬ﺃ�ّﻪ ﻳﺮﻳﺪ ﺃﻥ‪ ‬ﻳﻔﺘﺢ ﻟﻚ ﺑﺎﺏ ﺍﻷ�ﺲ ﺑﻪ‪.‬‬
‫‪١٦٥‬‬ ‫‪ (٦٧‬ﺃ�ﺎﺭ ﺍﻟﻈﻮﺍﻫﺮ ﺑﺄ�ﻮﺍﺭ ﺁﺛﺎﺭﻩ‪ ،‬ﻭﺃ�ﺎﺭ ﺍﻟﺴ‪‬ﺮﺍﺋﺮ ﺑﺄ�ﻮﺍﺭ ﺃﻭﺻﺎﻓﻪ‪ ،‬ﻷﺟﻞ ﺫﻟﻚ ﺃﻓﻠﺖ‪ ‬ﺃ�ﻮﺍﺭ ﺍﻟﻈﻮﺍﻫﺮ ﻭﱂ ﺗﺄﻓﻞ‬

‫ﺃ�ﻮﺍﺭ ﺍﻟﻘﻠﻮﺏ ﻭﺍﻟﺴ‪‬ﺮﺍﺋﺮ‪ ،‬ﻭﺫﻟﻚ ﻗﻴﻞ‪:‬‬

‫ﻭﴰــــــــﺲ ﺍﻟﻘﻠــــــــﻮﺏ ﻟﻴﺴــــــــﺖ ﺗﻐﻴــــــــﺐ‬ ‫ﺇِﻥ‪ ‬ﴰـــــــــﺲ ﺍﻟﻨ‪‬ﻬـــــــــﺎﺭِ ﺗﻐـــــــــﺮﺏ ﺑﻠﻴـــــــــﻞ‬

‫‪١٦٦‬‬ ‫‪ (٦٨‬ﻣﺎ ﻣﻦ �ﻔﺲٍ ﺗﺒﺪﻳﻪ ﺇﻻّ ﻭﻗﺪﺭ‪ ‬ﻓﻴﻚ ﳝﻀﻴﻪ‪ ،‬ﻭﻟﻴﺨﻔّﻒ ﺃﻟَﻢ ﺍﻟـﺒﻼﺀ ﻋﻨـﻚ ﻋﻠﻤـﻚ ﺑﺄ�ﱠـﻪ ﺳـﺒﺤﺎ�ﻪ ﻫـﻮ‬

‫ﺍﳌﺒﺘﻠﻲ ﻟﻚ‪ ،‬ﻭﻣﻦ ﻇﻦ‪ ‬ﺍ�ﻔﻜﺎﻙ ﻟﻄﻔﻪ ﻋﻦ ﻗﺪﺭﻩ ﻓﺬﻟﻚ ﻟﻘﺼﻮﺭ �ﻈﺮﻩ‪ ،‬ﻓﺎﻟّﺬﻱ ﻭﺍﺟﻬﺘﻚ ﻣﻨـﻪ ﺍﻷﻗـﺪﺍﺭ ﻫـﻮ‬

‫ﺍﻟﺬﻱ ﻋﻮ‪‬ﺩﻙ ﺣﺴﻦ ﺍﻻﺧﺘﻴﺎﺭ‪.‬‬

‫‪١٧٠‬‬ ‫‪ (٦٩‬ﻻ ﻳ‪‬ﺨﺎﻑ‪ ‬ﻋﻠﻴﻚ ﺃﻥ ﺗﻠﺘﺒﺲ ﺍﻟﻄﺮﻕ ﻋﻠﻴﻚ‪ ،‬ﻭﺇﳕﺎ ﻳ‪‬ﺨﺎﻑ ﻋﻠﻴـﻚ ﻣ‪‬ـﻦ ﻏﻠﺒـﺔ ﺍﳍـﻮﻯ ﻋﻠﻴـﻚ‪ ،‬ﻓﻤﺘـﻰ‬

‫ﺟﻌﻠﻚ ﰲ ﺍﻟﻈّﺎﻫﺮ ﳑﺘﺜﻼ‪ ‬ﻷﻣﺮﻩ‪ ‬ﻭﺭﺯﻗﻚ ﰲ ﺍﻟﺒﺎﻃﻦ ﺍﻻﺳﺘﺴﻼﻡ ﻟﻘﻬﺮﻩ‪ ‬ﻓﻘﺪ ﺃﻋﻈﻢ ﺍﳌﻨ‪‬ﺔ ﻋﻠﻴﻚ‪..‬‬
‫‪١٧٢‬‬ ‫‪ (٧٠‬ﻟﻴﺲ ﻛﻞّ ﻣ‪‬ﻦ ﺛﺒﺖ ﲣﺼﻴﺼﻪ ﻛَﻤ‪‬ﻞَ ﲣﻠﻴﺼﻪ‪ ،‬ﻓﺮﺑ‪‬ﻤﺎ ﺭ‪‬ﺯﻕَ ﺍﻟﻜﺮﺍﻣﺔ ﻣ‪‬ﻦ ﱂ ﺗﻜﻤﻞ ﻟﻪ ﺍﻻﺳﺘﻘﺎﻣﺔ‪.‬‬
‫‪١٧٤‬‬ ‫‪ (٧١‬ﻻ ﻳﺴﺘَﺤﻘﺮ ﺍﻟﻮﺭﺩ ﺇﻻّ ﺟﻬﻮﻝٌ‪ ،‬ﺍﻟﻮﺍﺭﺩ ﻳ‪‬ﻮﺟﺪ‪ ‬ﰲ ﺍﻟﺪ‪‬ﺍﺭ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺍﻟﻮﺭﺩ ﻳﻨﻄﻮﻱ ﺑﺎ�ﻄﻮﺍﺀ ﻫﺬﻩ ﺍﻟـﺪ‪‬ﺍﺭ‪،‬‬

‫ﻭﺃﻭﱃ ﻣﺎ ﻳ‪‬ﻌﺘﻨﻰ ﺑﻪ ﻣﺎ ﻻ ﺗُﺨﻠَﻒ ﻭﺟﻮﺩﻩ‪ ،‬ﺍﻟﻮِﺭﺩ ﻫﻮ ﻃﺎﻟﺒﻪ ﻣﻨﻚ‪ ،‬ﻭﺍﻟﻮﺍﺭِﺩ‪ ‬ﺃ�ﺖ ﺗﻄﻠﺒﻪ ﻣﻨﻪ‪ ،‬ﻭﺃﻳﻦ ﻣﺎ ﻫﻮ‬

‫ﻃﺎﻟﺒﻪ ﻣﻨﻚ ﳑ‪‬ﺎ ﻫﻮ ﻣﻄﻠﺒﻚ ﻣﻨﻪ؟‬

‫‪١٧٦‬‬ ‫‪ (٧٢‬ﻭ‪‬ﺭﻭﺩ ﺍﻹﻣﺪﺍﺩ ﲝﺴﺐ ﺍﻻﺳﺘﻌﺪﺍﺩ‪ ،‬ﻭﺷﺮﻭﻕ ﺍﻷ�ﻮﺍﺭ ﲝﺴﺐ ﺻﻔﺎﺀ ﺍﻷﺳﺮﺍﺭ‪.‬‬
‫‪١٧٧‬‬ ‫‪ (٧٣‬ﺍﻟﻐﺎﻓﻞ ﺇﺫﺍ ﺃﺻﺒﺢ ﻳﻨﻈﺮ ﻣﺎﺫﺍ ﻳﻔﻌﻞ‪ ،‬ﻭﺍﻟﻌﺎﻗﻞ ﻳﻨﻈﺮ ﻣﺎﺫﺍ ﻳﻔﻌﻞ ﺍ‪ ‬ﺑﻪ‪.‬‬
‫‪١٧٨‬‬ ‫‪ (٧٤‬ﻛﻤﺎ ﻻ ﻳ‪‬ﺤﺐ‪ ‬ﺍﻟﻌﻤﻞ ﺍﳌﺸﱰﻙ ﻛﺬﻟﻚ ﻻ ﳛﺐ‪ ‬ﺍﻟﻘﻠﺐ ﺍﳌﺸﱰﻙ‪ ،‬ﺍﻟﻌﻤـﻞ ﺍﳌﺸـﱰﻙ ﻻ ﻳﻘﺒﻠـﻪ‪ ،‬ﻭﺍﻟﻘﻠـﺐ‬

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 ‫ﺍﳌﺸﱰﻙ ﻻ ﻳﻘﺒِﻞ ﻋﻠﻴﻪ‪ ،‬ﻣﻦ ﺍﻷ�ﻮﺍﺭ‪ ‬ﻣﺎ ﻳـﺆﺫﻥ ﳍـﺎ ﰲ ﺍﻟﻮﺻـﻮﻝِ‪ ،‬ﻭﻣﻨـﻬﺎ ﻣـﺎ ﻳـﺆﺫﻥ ﳍـﺎ ﰲ ﺍﻟـﺪﺧﻮﻝ‪ ،‬ﻓﺮﺑ‪‬ﻤـﺎ‬

‫ﻭﺭﺩﺕ ﻋﻠﻴﻚ ﺍﻷ�ﻮﺍﺭ‪ ،‬ﻓﻮﺟﺪﺕ ﺍﻟﻘﻠﺐ ﳏﺸﻮ‪‬ﺍً ﺑﺼﻮﺭ ﺍﻵﺛﺎﺭ ﻓﺎﺭﲢﻠﺖ‪ ‬ﺣﻴﺚ �ﺰﻟﺖ‪ ،‬ﻓﻼ ﺗﺴﺘﺒﻄﺊ‪ ‬ﺍﻟﻨ‪‬ﻮﺍﻝ‬

‫ﻭﻟﻜﻦ ﺍﺳﺘﺒﻄﺊ‪ ‬ﻣﻦ ﻗﻠﺒﻚ ﻭﺟﻮﺩ ﺍﻹﻗﺒﺎﻝ ﻭﻓﺮ‪‬ﻍ ﻗﻠﺒﻚ ﻣﻦ ﺍﻷﻏﻴﺎﺭ‪ ،‬ﳝﻸﻩ ﺑﺎﳌﻌﺎﺭﻑ ﻭﺍﻷﺳﺮﺍﺭ‪.‬‬
‫‪١٨٠‬‬ ‫‪ (٧٥‬ﺃﺑﺎﺡ ﻟﻚ ﺃﻥ‪ ‬ﺗﻨﻈﺮ ﻣﺎ ﰲ ﺍﳌﻜﻮ‪�‬ﺎﺕ ﻭﻣﺎ ﺃﺫﻥ ﻟﻚ ﺃﻥ‪ ‬ﺗﻘﻒ ﻣﻊ ﺫﻭﺍﺕ ﺍﳌﻜﻮ‪�‬ﺎﺕ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪x {:‬‬

‫‪] z | { z y‬ﻳﻮﻧﺲ‪ ،[١٠١ :‬ﻓﺘﺢ ﻟﻚ ﺑﺎﺏ ﺍﻹﻓﻬـﺎﻡ‪ ،‬ﻭﱂ ﻳﻘـﻞ‪ :‬ﺍ�ﻈـﺮﻭﺍ ﺍﻟﺴ‪‬ـﻤﺎﻭﺍﺕ‪،‬‬

‫ﻟﺌﻼ‪ ‬ﻳﺪﻟّﻚ ﻋﻠﻰ ﻭﺟﻮﺩ ﺍﻷﺟﺮﺍﻡ! ﻓﺎﻷﻛﻮﺍﻥ ﺛﺎﺑﺘﺔٌ ﺑﺈﺛﺒﺎﺗﻪ‪ ،‬ﻭﳑﺤﻮ‪‬ﺓ‪ ‬ﺑﺄﺣﺪﻳ‪‬ﺔ ﺫﺍﺗ‪‬ﻪ‪.‬‬
‫‪١٨١‬‬ ‫‪ (٧٦‬ﻋﻠ‪‬ﻢ‪ ‬ﻣﻨﻚ ﺃ�ﻚ ﻻ ﺗﺼﱪ ﻋﻨـﻪ ﻓﺄﺷـﻬﺪﻙ ﻣـﺎ ﺑـﺮﺯ ﻣﻨـﻪ‪ ،‬ﺃﻣـﺮﻙ ﰲ ﻫـﺬﻩ ﺍﻟـﺪ‪‬ﺍﺭ ﺑـﺎﻟﻨﻈﺮ ﺇﱃ ﻣﻜﻮ‪�‬ﺎﺗـﻪ‬

‫ﻭﺳﻴﻜﺸﻒ ﻟﻚ ﰲ ﺗﻠﻚ ﺍﻟﺪ‪‬ﺍﺭ ﻋﻦ ﻛﻤﺎﻝ ﺫﺍﺗﻪ‪ ،‬ﻭﻟﻮﻻ ﻇﻬﻮﺭﻩ ﰲ ﺍﳌﻜﻮ‪�‬ﺎﺕ ﻣﺎ ﻭﻗﻊ ﻋﻠﻴﻬﺎ ﻭﺟﻮﺩ ﺇﺑﺼﺎﺭٍ‪،‬‬

‫ﻓﻠﻮ ﻇﻬﺮﺕ ﺻﻔﺎﺗﻪ ﺍﺿﻤﺤﻠّﺖ ﻣﻜﻮ‪�‬ﺎﺗﻪ‪.‬‬

‫‪١٨٢‬‬ ‫‪ (٧٧‬ﻛﺎﻥ ﺍ‪ ‬ﻭﻻ ﺷﻲﺀ ﻣﻌﻪ‪ ،‬ﻭﻫﻮ ﺍﻵﻥ ﻋﻠـﻰ ﻣـﺎ ﻋﻠﻴـﻪ ﻛـﺎﻥ‪ ،‬ﺷـﺘّﺎﻥ ﺑـﲔ ﻣـﻦ ﻳﺴـﺘﺪﻝّ ﺑـﻪ ﺃﻭ ﻳﺴـﺘﺪﻝّ‬

‫ﻋﻠﻴﻪ‪ ،‬ﺍﳌﺴﺘَﺪﻝّ ﺑﻪ‪ :‬ﻋﺮﻑ ﺍﳊﻖ‪ ‬ﻷﻫﻠﻪ ﻭﺃﺛﺒﺖ ﺍﻷﻣـﺮ ﻣـﻦ ﻭﺟـﻮﺩ ﺃﺻـﻠﻪ‪ ،‬ﻭﺍﻻﺳـﺘﺪﻻﻝ ﻋﻠﻴـﻪ ﻣـﻦ ﻋـﺪﻡ‬

‫ﺍﻟﻮﺻﻮﻝ ﺇﻟﻴﻪ‪ ،‬ﻭﺇﻻّ ﻓﻤﺘﻰ ﻏﺎﺏ ﺣﺘﻰ ﻳﺴﺘَﺪﻝّ ﻋﻠﻴﻪ؟ ﻭﻣﺘﻰ ﺑﻌـﺪ ﺣﺘـﻰ ﺗﻜـﻮﻥ ﺍﻵﺛـﺎﺭ ﻫـﻲ ﺍﻟّـﱵ ﺗﻮﺻـﻞ‬

‫ﺇﻟﻴﻪ؟‬
‫‪١٨٤‬‬ ‫‪ (٧٨‬ﻗـﺎﻝ ﺗﻌـﺎﱃ‪] zkj i h g f { :‬ﺍﻟﻄﻼﻕ‪ [٧ :‬ﺍﻟﻮﺍﺻ‪‬ـﻠﻮﻥ‪ ‬ﺇِﻟَﻴـﻪ‪ .‬ﻭﻗـﺎﻝ ﺗﻌـﺎﱃ‪{ :‬‬

‫‪] z s r q p o n m l‬ﺍﻟﻄﻼﻕ‪ [٧ :‬ﺍﻟﺴ‪‬ﺎﺋ‪‬ﺮﻭﻥ‪ ‬ﺇِﻟﻴﻪ‪.‬‬

‫‪١١٨٦‬‬ ‫‪ (٧٩‬ﳌّﺎ ﻋ‪‬ﻠ‪‬ﻢ‪ ‬ﺍﳊﻖ‪ ‬ﻣﻨﻚ ﻭﺟﻮﺩ ﺍﳌﻠﻞ ﻟﻮ‪‬ﻥ ﻟﻚ ﺍﻟﻄّﺎﻋﺎﺕ‪ ،‬ﻭﻋ‪‬ﻠ‪‬ﻢ‪ ‬ﻣـﺎ ﻓﻴـﻚ ﻣ‪‬ـﻦ ﻭﺟـﻮﺩ ﺍﻟﺸ‪‬ـﺮﻩ ﻓﺤﺠﺮﻫـﺎ‬

‫ﻋﻠﻴﻚ ﰲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ؛ ﻟﻴﻜﻮﻥ ﳘ‪‬ﻚ ﺇﻗﺎﻣﺔ ﺍﻟﺼ‪‬ﻼﺓ ﻻ ﻭﺟﻮﺩ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻤﺎ ﻛﻞّ ﻣﺼ‪‬ﻞﱟ ﻣﻘـﻴﻢ‪ ،‬ﻓﺎﻟﺼ‪‬ـﻼﺓ‬

‫ﻃﻬﺮﺓ‪ ‬ﻟﻠﻘﻠﻮﺏ ﻣ‪‬ﻦ ﺃﺩ�ﺎﺱِ ﺍﻟﺬّ�ﻮﺏ ﻭﺍﺳﺘﻔﺘﺎﺡ‪ ‬ﻟﺒﺎﺏ ﺍﻟﻐﻴﻮﺏ ﺍﻟﺼ‪‬ﻼﺓ ﳏﻞّ ﺍﳌﻨﺎﺟﺎﺓ ﻭﻣﻌﺪﻥ ﺍﳌﺼﺎﻓﺎﺓ‪ ،‬ﺗﺘﺴﻊ‬

‫ﻓﻴﻬﺎ ﻣﻴﺎﺩﻳﻦ ﺍﻷﺳﺮﺍﺭ ﻭﺗﺸﺮﻕُ ﻓﻴﻬﺎ ﺷﻮﺍﺭﻕ ﺍﻷ�ﻮﺍﺭ‪ ،‬ﻋ‪‬ﻠ‪‬ﻢ‪ ‬ﺍﺣﺘﻴﺎﺟـﻚ ﺇﱃ ﻓﻀـﻠﻪ ﻓﻜﺜّـﺮ ﺇﻣـﺪﺍﺩﻫﺎ ﻭﻋﻠـﻢ‬

‫ﻭﺟﻮﺩ ﺍﻟﻀﻌﻒ ﻣﻨﻚ ﻓﻘﻠﻞ ﺃﻋﺪﺍﺩﻫﺎ‪.‬‬

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‫‪١٩٢‬‬ ‫‪ (٨٠‬ﻣﺘﻰ ﻃﻠﺒﺖ ﻋﻮﺿﺎً ﻋﻠﻰ ﻋﻤﻞٍ ﻃﻮﻟ‪‬ﺒﺖ ﺑﻮﺟﻮﺩ ﺍﻟﺼ‪‬ﺪﻕ ﻓﻴﻪ‪ ،‬ﻭﻳﻜﻔﻲ ﺍﳌﺮﻳﺐ ﻭﺟﺪﺍﻥ ﺍﻟﺴ‪‬ﻼﻣﺔ‪ ،‬ﻻ‬

‫ﺗﻄﻠﺐ ﻋﻮﺿﺎً ﻋﻠﻰ ﻋﻤﻞٍ ﻟﺴﺖ‪ ‬ﻟﻪ ﻓﺎﻋﻼ‪ ،‬ﻳﻜﻔﻲ ﻣﻦ ﺍﳉﺰﺍﺀ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﺃﻥ‪ ‬ﻛﺎﻥ ﻟﻪ ﻗﺎﺑﻼ‪.‬‬
‫‪١٩٤‬‬ ‫‪ (٨١‬ﻻﳖﺎﻳﺔ ﳌﺬﺍﻣ‪‬ﻚ ﺇﻥ‪ ‬ﺃﺭﺟﻌﻚ ﺇﻟﻴﻚ‪ ،‬ﻭﻻ ﺗﻔﺮﻍ ﻣﺪﺍﺋﺤﻚ ﺇﻥ‪ ‬ﺃﻇﻬﺮ ﺟﻮﺩﻩ ﻋﻠﻴﻚ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺃﻥ ﻳ‪‬ﻈﻬﺮ‬

‫ﻓﻀﻠﻪ ﻋﻠﻴﻚ ﺧﻠﻖ ﻭ�ﺴﺐ ﺇﻟﻴﻚ‪.‬‬

‫‪١٩٥‬‬ ‫‪ (٨٢‬ﻛﻦ ﺑﺄﻭﺻﺎﻑ ﺭﺑﻮﺑﻴﺘﻪ ﻣ‪‬ﺘﻌﻠّﻘﺎً‪ ،‬ﻭﺑﺄﻭﺻﺎﻑ ﻋ‪‬ﺒﻮﺩﻳ‪‬ﺘﻚ ﻣ‪‬ﺘﺤﻘﻘﺎً ﺃُﺧﺮﺝ ﻣ‪‬ﻦ ﺃﻭﺻﺎﻑ ﺑﺸﺮﻳﺘﻚ ﻋﻦ ﻛﻞّ‬

‫ﻭﺻﻒ‪ ‬ﻣﻨﺎﻗﺾٍ ﻟﻌﺒﻮﺩﻳﺘﻚ ﻟﺘَﻜﻮﻥ ﻟﻨﺪﺍﺀ ﺍﳊﻖ‪ ‬ﳎﻴﺒﺎً ﻭﻣ‪‬ﻦ ﺣﻀﺮﺗ‪‬ﻪ ﻗﺮﻳﺒﺎً‪ ،‬ﻟﻘﺪ ﻣﻨﻌﻚ ﺃﻥ ﺗﺪ‪‬ﻋﻲ ﻣﺎ ﻟﻴﺲ‬

‫ﻟﻚ ﳑ‪‬ﺎ ﻟﻠﻤﺨﻠﻮﻗﲔ‪ ،‬ﺃﻓﻴﺒﻴﺢ ﻟﻚ ﺃﻥ‪ ‬ﺗﺪ‪‬ﻋﻲ ﻭﺻﻔﻪ ﻭﻫﻮ ﺭﺏ‪ ‬ﺍﻟﻌﺎﳌﲔ؟!‬
‫‪١٩٧‬‬ ‫‪ (٨٣‬ﻛﻴﻒ ﺗُﺨﺮﻕ ﻟﻚ ﺍﻟﻌﻮﺍﺋﺪ ﻭﺃ�ﺖ ﱂ ﲣﺮﻕ ﻣﻦ �ﻔﺴﻚ ﺍﻟﻌﻮﺍﺋﺪ‪‬؟ ﻟﻮﻻ ﻣﻴﺎﺩﻳﻦ ﺍﻟﻨ‪‬ﻔﻮﺱ ﻣـﺎ ﲢﻘّـﻖ ﺳـﲑ‬

‫ﺍﻟﺴ‪‬ﺎﺋﺮﻳﻦ‪ ،‬ﺇﺫ ﻻ ﻣﺴﺎﻓﺔ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﺣﺘﻰ ﺗﻄﻮﻳﻬﺎ‪ ،‬ﻭﻻ ﻗﻄْﻌﺔ ﺑﻴﻨﻚ ﻭﺑﻴﻨﻪ ﺣﺘﻰ ﲤﺤﻮﻫﺎ‪.‬‬
‫‪٢٠١‬‬ ‫‪ (٨٤‬ﻟﻮ ﺃ�ﻚ ﻻ ﺗﺼﻞ ﺇﻟﻴـﻪ ﺇﻻّ ﺑﻌـﺪ ﻓﻨـﺎﺀ ﻣﺴـﺎﻭﻳﻚ ﻭﳏـﻮ ﺩﻋﺎﻭﻳـﻚ ﱂ ﺗﺼـﻞ ﺇﻟﻴـﻪ ﺃﺑـﺪﺍً‪ ،‬ﻭﻟﻜـﻦ ﺃﺭﺍﺩ ﺃﻥ‪‬‬

‫ﻳﻮﺻﻠﻚ ﺇﻟﻴﻪ ﺳﱰ ﻭﺻﻔﻚ ﺑﻮﺻﻔﻪ‪ ،‬ﻭﻏﻄﻰ �ﻌﺘﻚ ﺑﻨﻌﺘﻪ‪ ،‬ﻓﻮﺻ‪‬ﻠﻚ ﺇﻟﻴﻪ ﲟﺎ ﻣﻨﻪ ﺇﻟﻴﻚ ﻻ ﲟﺎ ﻣﻨﻚ ﺇﻟﻴﻪ‪.‬‬
‫‪٢٠٢‬‬ ‫‪ (٨٥‬ﻟﻮﻻ ﲨﻴﻞ ﺳ‪‬ﱰﻩ ﱂ ﻳﻜﻦ ﻋﻤﻞٌ ﺃﻫﻼ‪ ‬ﻟﻠﻘَﺒﻮﻝ‪ ،‬ﺃ�ﺖ ﺇﱃ ﺣ‪‬ﻠﻤ‪‬ﻪ ﺇﺫﺍ ﺃﻃﻌﺘﻪ ﺃﺣـﻮﺝ ﻣﻨـﻚ ﺇﱃ ﺣﻠﻤـﻪ ﺇﺫﺍ‬

‫ﻋﺼﻴﺘﻪ‪ ،‬ﻻ ﻳﺰﻳﺪ ﰲ ﻋﺰ‪‬ﻩ ﺇﻗﺒـﺎﻝ ﻣـﻦ ﺃﻗﺒـﻞ ﻋﻠﻴـﻪ ﻭﻻ ﻳ‪‬ـﻨﻘ‪‬ﺺ ﻣـﻦ ﻋـﺰ‪‬ﻩ ﺇﺩﺑـﺎﺭ ﻣـﻦ ﺃﺩﺑـﺮ ﻋﻨـﻪ‪ ،‬ﻭﻻ ﺗﻨﻔﻌـﻪ‬

‫ﻃﺎﻋﺘﻚ ﻭﻻ ﺗﻀﺮ‪‬ﻩ ﻣﻌﺼﻴﺘﻚ‪ ،‬ﻭﺇﳕﺎ ﺃﻣﺮﻙ ﲠﺬﻩ ﻭﳖﺎﻙ ﻋﻦ ﻫﺬﻩ‪ ،‬ﳌﺎ ﻳﻌﻮﺩ ﻋﻠﻴﻚ ﻓﺎﻓﻬﻢ‪..‬‬
‫‪٢٠٥‬‬ ‫‪ (٨٦‬ﺍﻟﺴ‪‬ﱰُ ﻋﻠﻰ ﻗﺴﻤﲔ‪ :‬ﺳﱰٌ ﻋﻦ ﺍﳌﻌﺼ‪‬ﻴﺔ ﻭ ﺳﱰٌ ﻓﻴﻬﺎ‪ ،‬ﻓﺎﻟﻌﺎﻣ‪‬ﺔ ﻳﻄﻠﺒﻮﻥ ﻣﻦ ﺍ‪ ‬ﺍﻟﺴ‪‬ﱰ ﻓﻴﻬـﺎ ﺧﺸـﻴﺔ‬

‫ﺳﻘﻮﻁ ﻣﺮﺗﺒﺘﻬﻢ ﻋﻨﺪ‪ ‬ﺍﳋﻠﻖِ‪ ،‬ﻭﺍﳋﺎﺻ‪‬ﺔُ ﻳﻄﻠﺒﻮﻥ‪ ‬ﻣﻦ ﺍ‪ ِ‬ﺍﻟﺴ‪‬ﱰ ﻋﻨﻬﺎ ﺧﺸﻴﺔَ ﺳ‪‬ﻘﻮﻃﻬﻢ ﻣﻦ �ﻈﺮ ﺍﳊﻖ‪.‬‬
‫‪٢٠٧‬‬ ‫‪ (٨٧‬ﻣﻦ ﺃ ﻛﺮﻣﻚ ﻓﺈ�ّﻤﺎ ﺃ ﻛﺮﻡ ﻓﻴﻚ ﲨﻴﻞ ﺳ‪‬ﱰﻩ ﻓﺎﳊﻤﺪ ﳌﻦ ﺳﱰﻙ ﻟﻴﺲ ﺍﳊﻤﺪ ﳌﻦ ﺃﻛﺮﻣﻚ ﻭﺷﻜﺮﻙ‪.‬‬
‫‪٢٠٩‬‬ ‫‪ (٨٨‬ﺃﺟﻬﻞ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﺮﻙ ﻳﻘﲔ ﻣﺎ ﻋﻨﺪﻩ ﻟﻈﻦ‪ ‬ﻣﺎ ﻋﻨـﺪ ﺍﻟﻨـﺎﺱ‪ ،‬ﻓﺎﻟﻨـﺎﺱ ﳝـﺪﺣﻮ�ﻚ ﳌـﺎ ﻳﻈﻨﻮ�ـﻪ ﻓﻴـﻚ‪،‬‬

‫ﻓﻜﻦ ﺫﺍﻣ‪‬ﺎً ﻟﻨﻔﺴﻚ ﳌﺎ ﺗﻌﻠﻤﻪ ﻣﻨﻬﺎ‪ ،‬ﻭﺍﳌﺆﻣﻦ ﺇﺫﺍ ﻣﺪﺡ ﺍﺳﺘﺤﻴﺎ ﻣﻦ ﺍ‪ ‬ﺃﻥ ﻳ‪‬ﺜﻨﻰ ﻋﻠﻴﻪ ﺑﻮﺻﻒ‪ ‬ﻻ ﻳﺸﻬﺪﻩ‬

‫ﻣﻦ �ﻔﺴﻪ‪ ،‬ﻭﺇﺫﺍ ﺃﻃﻠﻖ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻴﻚ ﻭﻟﺴﺖ ﺑﺄﻫـﻞٍ ﻓـﺄﺛﻦ ﻋﻠﻴـﻪ ﲟـﺎ ﻫـﻮ ﺃﻫﻠـﻪ‪ ،‬ﻓﺎﻟﺴـﺎﻟﻜﻮﻥ ﺇﺫﺍ ﻣ‪‬ـﺪ‪‬ﺣﻮﺍ‬

‫‪٢٩٩‬‬
 ‫ﺍ�ﻘﺒﻀﻮﺍ ﻟﺸﻬﻮﺩﻫﻢ ﺍﻟﺜﻨﺎﺀ ﻣﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﺍﻟﻌﺎﺭﻓﻮﻥ ﺇﺫﺍ ﻣ‪‬ﺪ‪‬ﺣﻮﺍ ﺍ�ﺒﺴﻄﻮﺍ ﻟﺸﻬﻮﺩﻫﻢ ﺫﻟﻚ ﻣﻦ ﺍﳌﻠﻚ ﺍﳊﻖ‪.‬‬
‫‪٢١٣‬‬ ‫‪ (٨٩‬ﻣﺎ ﻗﺎﺩﻙ ﺷﻲﺀ‪ ‬ﻣﺜﻞ ﺍﻟﻮﻫﻢ‪ ،‬ﻓﻤﺎ ﺣﺠﺒﻚ ﻋﻦ ﺍ‪ ‬ﻭﺟﻮﺩ ﻣﻮﺟﻮﺩ‪ ‬ﻣﻌﻪ‪ ،‬ﻭﻟﻜﻦ ﺣﺠﺒﻚ ﻋﻨﻪ ﺗﻮﻫ‪‬ﻢ‬

‫ﻣﻮﺟﻮﺩ‪ ‬ﻣﻌﻪ‪.‬‬
‫‪٢١٥‬‬ ‫‪ (٩٠‬ﺍﳊﻖ‪ ‬ﻟﻴﺲ ﲟﺤﺠﻮﺏٍ ﻋﻨﻚ ﻭﺇﳕﺎ ﺍﶈﺠـﻮﺏ ﺃ�ـﺖ ﻋـﻦ ﺍﻟﻨ‪‬ﻈـﺮ ﺇﻟﻴـﻪ‪ ،‬ﻭﻟـﻮ ﺣﺠﺒـﻪ ﺷ‪‬ـﻲﺀ ﻟَﺴـﱰﻩ ﻣـﺎ‬

‫ﺣﺠﺒﻪ‪ ،‬ﻭﻟﻮ ﻛﺎﻥ ﻟﻪ ﺳﺎﺗﺮ ﻟﻜﺎﻥ ﻟﻮﺟﻮﺩﻩ ﺣﺎﺻﺮ‪ ،‬ﻭﻛﻞّ ﺣﺎﺻﺮٍ ﻟﺸﻲﺀ‪ ‬ﻓﻬﻮ ﻟﻪ ﻗﺎﻫﺮ‪ ،‬ﺇ ﳕﺎ ﺣﺠﺐ ﺍﳊﻖ‪‬‬

‫ﻋﻨﻚ ﺷﺪ‪‬ﺓ ﻗﺮﺑِﻪ ﻣﻨﻚ‪ ،‬ﻭﺇﳕﺎ ﺍﺣﺘﺠﺐ ﻟﺸﺪ‪‬ﺓ ﻇﻬﻮﺭﻩ ﻭﺧﻔﻲ ﻋ‪‬ﻦ ﺍﻷﺑﺼﺎﺭ ﻟ‪‬ﻌﻈﻢِ �ﻮﺭﻩ‪.‬‬

‫‪ (٩١‬ﳑ‪‬ﺎ ﻳﺪﻟّﻚ ﻋﻠﻰ ﻭﺟﻮﺩ ﻗﻬﺮﻩ‪ ‬ﺳﺒﺤﺎ�ﻪ‪ ‬ﺃﻥ ﺣﺠﺒﻚ ﻋﻨﻪ ﲟﺎ ﻟﻴﺲ ﲟﻮﺟﻮﺩ‪ ‬ﻣﻌﻪ‪ ،‬ﻛﻴﻒ ﻳﺘﺼﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪‬‬

‫ﻭﻫﻮ ﺍﻟﺬﻱ ﺃﻇﻬﺮ ﻛﻞّ ﺷﻲﺀ؟ ﻛﻴﻒ ﻳﺘَﺼﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻇﻬﺮ ﺑﻜﻞّ ﺷﻲﺀ؟‬
‫‪٢١٨‬‬
‫ﻛﻴﻒ ﻳﺘﺼﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺍﻟﺬﻱ ﻇﻬﺮ ﻟﻜﻞﱢ ﺷﻲﺀ؟ ﻛﻴﻒ ﻳﺘﺼﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺍﻟﻈّـﺎﻫﺮ ﻗﺒـﻞ‬

‫ﻭﺟﻮﺩ ﻛﻞّ ﺷﻲﺀ؟ ﻛﻴﻒ ﻳﺘﺼﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺃﻇﻬﺮ ﻣﻦ ﻛﻞّ ﺷﻲﺀ؟ ﻛﻴـﻒ ﻳﺘﺼـﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒـﻪ ﺷـﻲﺀ‪‬‬

‫ﻭﻫﻮ ﺍﻟﻮﺍﺣﺪ ﺍﻟﺬﻱ ﻟﻴﺲ ﻣﻌﻪ ﺷﻲﺀ؟ ﻛﻴﻒ ﻳﺘﺼﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻫﻮ ﺃﻗﺮﺏ ﺇﻟﻴﻚ ﻣ‪‬ﻦ ﻛﻞّ ﺷﻲﺀ؟‬

‫ﻛﻴﻒ ﻳﺘﺼﻮ‪‬ﺭ ﺃﻥ‪ ‬ﳛﺠﺒﻪ ﺷﻲﺀ‪ ‬ﻭﻟﻮﻻﻩ ﻣﺎ ﻛﺎﻥ ﻭﺟﻮﺩ ﻛﻞّ ﺷﻲﺀ؟ ﻳﺎ ﻋﺠﺒﺎً ﻛﻴﻒ ﻳﻈﻬﺮ ﺍﻟﻮﺟﻮﺩ ﰲ ﺍﻟﻌﺪﻡ؟‬

‫ﺃﻡ ﻛﻴﻒ ﻳﺜﺒﺖ ﺍﳊﺎﺩﺙ ﻣﻊ ﻣ‪‬ﻦ ﻟﻪ ﻭﺻﻒ ﺍﻟﻘﺪﻡ؟‬

‫‪٢٢١‬‬ ‫‪ (٩٢‬ﻣﻄﺎﻟﻊ ﺍﻷ�ﻮﺍﺭ‪ :‬ﺍﻟﻘﻠﻮﺏ ﻭﺍﻷﺳﺮﺍﺭ‪� ،‬ـﻮﺭ‪ ‬ﻣﺴـﺘﻮﺩﻉ‪ ‬ﰲ ﺍﻟﻘﻠـﻮﺏ‪ ،‬ﻣـﺪﺩﻩ‪ ‬ﻣـﻦ ﺍﻟﻨـﻮﺭ ﺍﻟـﻮﺍﺭﺩ ﻣ‪‬ـﻦ ﺧـﺰﺍﺋﻦ‬

‫ﺍﻟﻐﻴﻮﺏ ﻭ�ﻮﺭ‪ ‬ﻳﻜﺸﻒ ﻟﻚ ﺑﻪ ﻋﻦ ﺁﺛﺎﺭﻩ‪ ،‬ﻭ�ﻮﺭ‪ ‬ﻳﻜﺸﻒ ﻟﻚ ﺑﻪ ﻋﻦ ﺃﻭﺻﺎﻓﻪ‪.‬‬

‫‪٢٢٢‬‬ ‫‪ (٩٣‬ﺳﺒﺤﺎﻥ ﻣﻦ ﺳ‪‬ﱰ ﺳ‪‬ﺮ‪ ‬ﺍﳋﺼﻮﺻﻴ‪‬ﺔ ﺑﻈﻬﻮﺭ ﺍﻟﺒﺸﺮﻳﺔ ﻭﻇﻬﺮ ﺑﻌﻈﻤﺔ ﺍﻟﺮ‪‬ﺑﻮﺑﻴ‪‬ﺔ ﰲ ﺇﻇﻬﺎﺭ ﺍﻟﻌﺒﻮﺩﻳ‪‬ﺔ‪.‬‬
‫‪٢٢٣‬‬ ‫‪ (٩٤‬ﺳﺒﺤﺎﻥ ﻣ‪‬ﻦ ﱂ ﳚﻌﻞ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺋﻪ ﺇﻻ ﻣ‪‬ﻦ ﺣﻴﺚ ﺍﻟﺪﻟﻴﻞ ﻋﻠﻴﻪ‪ ،‬ﻭﱂ ﻳﻮﺻﻞ ﺇﻟﻴﻬﻢ ﺇﻻ ﻣ‪‬ﻦ ﺃﺭﺍﺩ‬

‫ﺃﻥ ﻳﻮﺻﻠﻪ ﺇﻟﻴﻪ‪ ،‬ﺳ‪‬ﱰَ ﺃ�ﻮﺍﺭ ﺍﻟﺴ‪‬ﺮﺍﺋﺮ ﺑﻜﺜﺎﺋﻒ ﺍﻟﻈﻮﺍﻫﺮ‪ ،‬ﺇﺟﻼﻻً ﳍﺎ ﺃﻥ ﺗﺒ‪‬ﺘﺬﻝ ﺑﻮﺟﻮﺩ ﺍﻹﻇﻬﺎﺭ ﻭﺃﻥ‪ ‬ﻳﻨﺎﺩﻯ‬

‫ﻋﻠﻴﻬﺎ ﺑﻠﺴﺎﻥ ﺍﻻﺷﺘﻬﺎﺭ‪.‬‬

‫‪٢٢٥‬‬ ‫‪ (٩٥‬ﺭﲟﺎ ﺃﻃﻠﻌﻚ ﻋﻠﻰ ﻏﻴﺐ ﻣﻠﻜﻮﺗﻪ‪ ،‬ﻭﺣﺠﺐ ﻋﻨﻚ ﺍﻻﺳﺘﺸﺮﺍﻑ ﻋﻠﻰ ﺃﺳـﺮﺍﺭ ﺍﻟﻌﺒـﺎﺩ‪ ،‬ﻭﻣ‪‬ـﻦِ ﺍﻃّﻠـﻊ‬

‫ﻋﻠﻰ ﺃﺳﺮﺍﺭ ﺍﻟﻌﺒﺎﺩ‪ ،‬ﻭﱂ ﻳﺘﺨﻠّﻖ ﺑﺎﻟﺮ‪‬ﲪﺔ ﺍﻹﳍﻴﺔ ﻛﺎﻥ ﺇﻃﻼﻋﻪ ﻓﺘﻨﺔً ﻋﻠﻴﻪ ﻭﺳﺒﺒﺎً ﳉﺮ‪ ‬ﺍﻟﻮﺑﺎﻝ ﺇﻟﻴﻪ‪.‬‬
‫‪٣٠٠‬‬
‫‪٢٢٦‬‬ ‫‪ (٩٦‬ﺣﻆّ ﺍﻟﻨﻔﺲ ﰲ ﺍﳌﻌﺼﻴﺔ ﻇﺎﻫﺮ‪ ‬ﺟﻠﻲ‪ ،‬ﻭﺣﻈّﻬﺎ ﰲ ﺍﻟﻄﺎﻋﺔ ﺑﺎﻃﻦ‪ ‬ﺧﻔﻲ‪ ،‬ﻭﻣﺪﺍﻭﺍﺓ ﻣﺎ ﳜﻔﻰ ﺻﻌﺐ‪‬‬

‫ﻋﻼﺟﻪ‪.‬‬
‫‪٢٢٨‬‬ ‫‪ (٩٧‬ﻣﻦ ﻋﺮﻑ ﺍﳊﻖ‪ ‬ﺷﻬﺪﻩ ﰲ ﻛﻞﱢ ﺷﻲﺀ‪ ،‬ﻭﻣﻦ ﻓﲏ ﺑﻪ ﻏﺎﺏ ﻋﻦ ﻛﻞّ ﺷﻲﺀ‪ ،‬ﻭﻣـﻦ‪ ‬ﺃﺣﺒ‪‬ـﻪ ﱂ ﻳـﺆﺛﺮ ﻋﻠﻴـﻪ ﺷـﻴﺌﺎً‪،‬‬

‫ﻓﺎﻟﻜﻮﻥ ﻛﻠّﻪ‪ ‬ﻇﻠﻤﺔٌ ﻭﺇﳕﺎ ﺃ�ﺎﺭﻩ ﻇﻬﻮﺭ ﺍﳊﻖ‪ ‬ﻓﻴﻪ‪ ،‬ﻓﻤﻦ ﺭﺃﻯ ﺍﻟﻜﻮﻥ ﻭﱂ ﻳﺸﻬﺪﻩ ﻓﻴﻪ ﺃﻭ ﻋﻨﺪﻩ ﺃﻭ ﻗﺒﻠـﻪ ﺃﻭ ﺑﻌـﺪﻩ ﻓﻘـﺪ‬

‫ﺃﻋﻮﺯﻩ ﻭﺟﻮﺩ ﺍﻷ�ﻮﺍﺭ‪ ،‬ﻭﺣﺠﺒﺖ ﻋﻨﻪ ﴰﻮﺱ ﺍﳌﻌﺎﺭﻑ ﺑﺴﺤﺐ ﺍﻵﺛﺎﺭ‪ ،‬ﻭ ﺇﳕﺎ ﻳﺴﺘﻮﺣﺶ ﺍﻟﻌﺒ‪‬ﺎﺩ ﻭﺍﻟﺰ‪‬ﻫ‪‬ﺎﺩ ﻣ‪‬ﻦ‪ ‬ﻛﻞّ‬

‫ﺷﻲﺀ‪ ‬ﻟﻐﻴﺒﺘﻬﻢ ﰲ ﺍ‪ ‬ﻋ‪‬ﻦ ﻛﻞّ ﺷﻲﺀ‪ ،‬ﻓﻠﻮ ﺷﻬِﺪﻭﻩ ﰲ ﻛﻞّ ﺷﻲﺀ‪ ‬ﱂ ﻳﺴﺘﻮﺣﺸﻮﺍ ﻣ‪‬ﻦ‪ ‬ﺷﻲﺀ‪..‬‬
‫‪٢٣١‬‬ ‫‪ (٩٨‬ﻋﻨﺎﻳﺘﻪ ﻓﻴﻚ ﻻ ﻟﺸﻲﺀ‪ ‬ﻣﻨﻚ‪ ،‬ﻭﺃﻳﻦ ﻛﻨﺖ ﺣﲔ ﻭﺍﺟﻬﺘﻚ ﻋﻨﺎﻳﺘﻪ ﻭﻗﺎﺑﻠﺘﻚ ﺭﻋﺎﻳﺘﻪ؟ ﱂ ﻳﻜﻦ ﰲ ﺃﺯﻟﻪ‬

‫ﺇﺧﻼﺹ ﺃﻋﻤﺎﻝٍ ﻭﻻ ﻭﺟﻮﺩ ﺃﺣﻮﺍﻝٍ ﺑﻞ ﱂ ﻳﻜﻦ ﻫﻨﺎﻙ ﺇﻻ ﳏﺾ‪ ‬ﺍﻹﻓﻀﺎﻝ ﻭﻋﻈﻴﻢ‪ ‬ﺍﻟﻨﻮﺍﻝ‪ ،‬ﻭﳌّﺎ ﻋ‪‬ﻠ‪‬ﻢ‪ ‬ﺍ‪ ‬ﺃﻥ‪‬‬

‫ﺍﻟﻌﺒﺎﺩ ﻳﺘﺸﻮ‪‬ﻓﻮﻥ ﺇﱃ ﻇﻬﻮﺭ ﺳﺮ‪ ‬ﺍﻟﻌﻨﺎﻳﺔ ﻓﻘﺎﻝ‪ zd c b a { :‬ﻭﳌّﺎ ﻋ‪‬ﻠ‪‬ﻢ‪ ‬ﺃ�ّﻪ ﻟﻮ ﺧﻠّﺎﻫﻢ‬

‫ﻭﺫﻟــﻚ‪ ،‬ﻟﱰﻛــﻮﺍ ﺍﻟﻌﻤــﻞ ﺍﻋﺘﻤــﺎﺩﺍً ﻋﻠــﻰ ﺍﻷﺯﻝ ﻓﻘــﺎﻝ‪z³²±°¯®{ :‬‬

‫]ﺍﻷﻋﺮﺍﻑ ‪.[٥٦‬‬
‫‪٢٣٤‬‬ ‫‪ (٩٩‬ﺍﻟﻔﺎﻗﺎﺕ ﺑ‪‬ﺴ‪‬ﻂُ ﺍﳌﻮﺍﻫﺐ‪ ،‬ﻭﻭﺭﻭﺩ‪ ‬ﺍﻟﻔﺎﻗﺎﺕ‪ ‬ﺃﻋﻴﺎﺩ‪ ‬ﺍﳌﺮﻳﺪﻳﻦ‪ ،‬ﻭﺭﺑ‪‬ﻤﺎ ﻭﺟﺪﺕ‪ ‬ﰲ ﺍﳌﺰﻳﺪ ﻣﻦ ﺍﻟﻔﺎﻗـﺎﺕ‬

‫ﻣــﺎ ﻻ ﲡــﺪﻩ ﰲ ﺍﻟﺼــﻮﻡ ﻭﻻ ﰲ ﺍﻟﺼــﻼﺓ‪ zs r q { ،‬ﻓــﺈﺫﺍ ﺃﺭﺩﺕ ﻭﺭﻭﺩ ﺍﳌﻮﺍﻫــﺐ‬

‫ﻋﻠﻴﻚ ﺻﺤ‪‬ﺢ ﺍﻟﻔﻘﺮ ﻭﺍﻟﻔﺎﻗﺔ ﻟﺪﻳﻚ‪ ،‬ﲢﻘّﻖ ﺑﺄﻭﺻﺎﻓﻚ ﳝﺪ‪‬ﻙ ﺑﺄﻭﺻﺎﻓﻪ‪ ،‬ﲢﻘّﻖ ﺑﺬﻟّﻚ ﳝﺪ‪‬ﻙ ﺑﻌـﺰ‪‬ﻩ‪ ،‬ﲢﻘّـﻖ‬

‫ﺑﻌﺠﺰﻙ ﳝﺪ‪‬ﻙ ﺑﻘﺪﺭﺗﻪ‪ ،‬ﲢﻘّﻖ ﺑﻀﻌﻔﻚ ﳝﺪ‪‬ﻙ ﲝﻮﻟﻪ ﻭﻗﻮ‪‬ﺗﻪ‪.‬‬

‫‪٢٣٧‬‬ ‫‪ (١٠٠‬ﻣ‪‬ﻦ ﻋﻼﻣﺔ ﺇﻗﺎﻣﺔ ﺍﳊﻖ ﻟﻚ ﰲ ﺍﻟﺸﻲﺀ ﺇﻗﺎﻣﺘﻪ ﺇﻳﺎﻙ ﻓﻴـﻪ ﻣـﻊ ﺣﺼـﻮﻝ ﺍﻟﻨﺘـﺎﺋﺞ‪ ،‬ﻭﺍﻋﻠـﻢ ﺃﻥ‪ ‬ﺣ‪‬ﺴـﻦ‪‬‬

‫ﺍﻷﻋﻤﺎﻝ �ﺘﺎﺝ ﺣ‪‬ﺴ‪‬ﻦِ ﺍﻷﺣﻮﺍﻝ‪ ،‬ﻭﺣ‪‬ﺴﻦ‪ ‬ﺍﻷﺣﻮﺍﻝ ﻣ‪‬ﻦ‪ ‬ﺍﻟﺘّﺤﻘّﻖ ﰲ ﻣﻘﺎﻣﺎﺕ ﺍﻹ�ﺰﺍﻝ‪.‬‬
‫‪٢٣٨‬‬ ‫‪ (١٠١‬ﻣﻦ ﻋﺒ‪‬ﺮ ﻣ‪‬ﻦ ﺑﺴﺎﻁ ﺇﺣﺴﺎﻥ ﺫﺍﺗﻪ ﺃﺻﻤﺘﺘﻪ ﺍﻹﺳﺎﺀﺓ‪ ،‬ﻭﻣﻦ ﻋﺒ‪‬ﺮ ﻣﻦ ﺑﺴﺎﻁ ﺇﺣﺴـﺎﻥ ﺍ‪ ‬ﻋﻠﻴـﻪ ﱂ‬

‫ﻳﺼﻤﺖ‪ ‬ﺇﺫﺍ ﺃﺳﺎﺀ‪.‬‬

‫‪٢٣٩‬‬ ‫‪ (١٠٢‬ﻛﻞ ﻛﻼﻡ ﻳﱪ‪‬ﺯُ ﻭﻋﻠﻴﻪ ﻛ‪‬ﺴﻮﺓ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻣﻨـﻪ ﺑـﺮﺯ‪ ،‬ﻓﺎﳊﻜﻤـﺎﺀ ﺗﺴـﺒﻖ ﺃ�ـﻮﺍﺭ‪‬ﻫﻢ ﺃﻗـﻮﺍﳍَﻢ ﻓﺤﻴـﺚ‬

‫ﺻﺎﺭ ﺍﻟﺘﻨﻮﻳﺮ ﻭﺻﻞ ﺍﻟﺘﻌﺒﲑ‪.‬‬

‫‪٣٠١‬‬
‫‪٢٤١‬‬ ‫‪ (١٠٣‬ﻣﻦ ﺃﺫﻥ ﻟﻪ ﰲ ﺍﻟﺘﻌﺒﲑ ﻓﻬﻤﺖ ﰲ ﻣﺴﺎﻣﻊ ﺍﻟﻘﻠﺐ ﻋﺒﺎﺭﺍﺗـﻪ ﻭﺟﻠّﻴـﺖ ﺇﻟـﻴﻬﻢ ﺇﺷـﺎﺭﺍﺗﻪ‪ ،‬ﻭﺭﲟـﺎ ﺑـﺮﺯﺕ‬

‫ﺍﳊﻘﺎﺋﻖ ﻣﻜﺴﻮﻓﺔ ﺍﻷ�ﻮﺍﺭ ﺇﺫﺍ ﱂ ﻳﺆﺫﻥ ﻟﻚ ﻓﻴﻬﺎ ﺑﺎﻹﻇﻬﺎﺭ‪.‬‬

‫‪٢٤٥‬‬ ‫‪ (١٠٤‬ﻋﺒﺎﺭﺍﲥﻢ ﺇﻣ‪‬ﺎ ﻟﻔﻴﻀﺎﻥ ﻭﺟﺪ‪ ‬ﺃﻭ ﻟﻘﺼﺪ ﻫﺪﺍﻳﺔ ﻣﺮﺑﺪ‪ ،‬ﻓﺎﻷﻭﻝ ﺣﺎﻝ ﺍﻟﺴﺎﻟﻜﲔ ﻭﺍﻟﺜﺎ�ﻲ ﺣﺎﻝ ﺃﺭﺑﺎﺏ‬

‫ﺍﳌﻜﻨﺔ ﺍﶈﻘﻘﲔ ﻓﻼ ﻳﻨﺒﻐﻲ ﻟﻠﺴﺎﻟﻚ ﺃﻥ‪ ‬ﻳﻌﺒ‪‬ﺮ ﻋﻦ ﻭﺍﺭﺩﺍﺗـﻪ ﻓـﺈﻥ‪ ‬ﺫﻟـﻚ ﻳ‪‬ﻘ‪‬ـﻞﱡ ﻋﻤﻠـﻬﺎ ﰲ ﻗﻠﺒـﻪ ﻭﳝﻨﻌـﻪ ﻭﺟـﻮﺩ‬

‫ﺍﻟﺼﺪﻕ ﻣﻊ ﺭﺑ‪‬ﻪ ‪..‬‬

‫‪٢٤٦‬‬ ‫‪ (١٠٥‬ﻣﺘﻰ ﺁﳌﻚ ﻋﺪﻡ ﺇﻗﺒﺎﻝ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻚ‪ ،‬ﺃﻭ ﺗﻮﺟ‪‬ﻬﻬﻢ ﺑﺎﻟـﺬﻡ‪ ‬ﺇﻟﻴـﻚ‪ ،‬ﻓـﺎﺭﺟﻊ‪ ‬ﺇﱃ ﻋ‪‬ﻠـﻢ ﺍ‪ ‬ﻓﻴـﻚ‪ ،‬ﻓـﺈﻥ ﻛـﺎﻥ ﻻ‬

‫ﻳﻘﻨﻌﻚ ﻋﻠﻤ‪‬ﻪ‪ ،‬ﻓﻤﺼﻴﺒﺘﻚ ﺑﻌﺪﻡ ﻗﻨﺎﻋﺘﻚ ﺑﻌﻠﻤﻪ ﺃﺷﺪ‪ ‬ﻣﻦ ﻣﺼﻴﺒﺘﻚ ﺑﻮﺟﻮﺩ ﺍﻷﺫﻯ ﻣﻨﻬﻢ‪ ،‬ﺇﳕﺎ ﺃﺟﺮﻯ ﺍﻷﺫﻯ ﻋﻠـﻰ‬

‫ﺃﻳﺪﻳﻬﻢ ﻛﻴﻼ ﺗﻜﻮﻥ ﺳﺎﻛﻨﺎً ﺇﻟﻴﻬﻢ‪ ،‬ﺃﺭﺍﺩ ﺃﻥ‪ ‬ﻳﺰﻋﺠﻚ ﻋﻦ‪ ‬ﻛﻞّ ﺷﻲﺀ‪ ‬ﺣﺘﻰ ﻻ ﻳ‪‬ﺸﻐﻠﻚ ﻋﻨﻪ ﺷﻲﺀ‪.‬‬
‫‪٢٤٩‬‬ ‫‪ (١٠٦‬ﺍﻟﻌﺒﺎﺭﺍﺕ ﻗﻮﺕ‪ ‬ﻟﻌﺎﺋﻠﺔ ﺍﳌﺴﺘﻤﻌﲔ ﻭﻟﻴﺲ ﻟﻚ ﺇﻻّ ﻣﺎ ﺃ�ﺖ ﻟﻪ ﺁ ﻛﻞ‪.‬‬
‫‪٢٥١‬‬ ‫‪ (١٠٧‬ﺭﺑ‪‬ﻤﺎ ﻋﺒ‪‬ﺮ ﻋﻦ ﺍﳌﻘﺎﻡ ﻣ‪‬ﻦ ﺍﺳﺘﺸﺮﻑ ﻋﻠﻴﻪ‪ ،‬ﻭﺭﺑ‪‬ﻤﺎ ﻋﺒ‪‬ـﺮ ﻋﻨـﻪ ﻣ‪‬ـﻦ ﻭﺻـﻞ ﺇﻟﻴـﻪ ﻭﺫﻟـﻚ ﻣﻠﺘـﺒﺲ ﺇﻻ‬

‫ﻋﻠﻰ ﺻﺎﺣﺐ ﺑﺼﲑﺓ‪.‬‬

‫‪٢٥٣‬‬ ‫‪ (١٠٨‬ﺭﺑ‪‬ﻤﺎ ﺍﺳﺘﺤﻴﺎ ﺍﻟﻌـﺎﺭﻑ‪ ‬ﺃﻥ‪ ‬ﻳﺮﻓـﻊ‪ ‬ﺣﺎﺟ‪‬ﺘـﻪ ﺇﱃ ﻣـﻮﻻﻩ ﻻﻛﺘﻔﺎﺋ‪‬ـﻪ ﲟﺸـﻴﺌﺘﻪ‪ ،‬ﻓﻜﻴـﻒ‪ ‬ﻻ ﻳﺴـﺘﺤﻴﻲ ﺃﻥ‪‬‬

‫ﻳﺮﻓﻌﻬﺎ ﺇﱃ ﺧﻠﻴﻘﺘﻪ‪‬؟! ﻓﻼ ﲤﺪﻥ‪ ‬ﻳ‪‬ﺪ‪‬ﻙَ ﺃﻳ‪‬ﻬـﺎ ﺍﻟﺴـﺎﻟﻚ ﺇﱃ ﺍﻷﺧـﺬ‪ ‬ﻣ‪‬ـﻦ‪ ‬ﺍﳋﻼﺋـﻖ ﺇﻻ ﺃﻥ‪ ‬ﺗـﺮﻯ ﺍﳌُﻌﻄـﻲ‪ ‬ﻓـﻴﻬﻢ‬

‫ﻣﻮﻻﻙ‪ ،‬ﻓﺈﺫﺍ ﻛﻨﺖ ﻛﺬﻟﻚ ﻓﺨُﺬْ ﻣﺎ ﻭﺍﻓﻘﻚ ﺍﻟﻌ‪‬ﻠﻢ‪.‬‬

‫‪٢٥٦‬‬ ‫‪ (١٠٩‬ﺇﺫﺍ ﺍﻟﺘﺒﺲ ﻋﻠﻴﻚ ﺃﻣﺮﺍﻥ ﻓﺎ�ُﻈﺮ ﺃﺛﻘﻠﻬﻤﺎ ﻋﻠﻰ ﺍﻟﻨﻔﺲ ﻓﺎﺗّﺒِﻌﻪ ﻓﺈ�ـﻪ ﻻ ﻳﺜﻘـﻞ ﻋﻠﻴﻬـﺎ ﺇﻻ ﻣـﺎ ﻛـﺎﻥ ﺣﻘّـﺎً‪ ،‬ﻭﻣـﻦ‬

‫ﻋﻼﻣﺔ ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ ﺍﳌﺴﺎﺭﻋﺔ ﺇﱃ �ﻮﺍﻓﻞ ﺍﳋﲑﺍﺕ ﻭﺍﻟﺘﻜﺎﺳﻞ ﻋﻦ ﺍﻟﻘﻴﺎﻡ ﺑﺎﻟﻮﺍﺟﺒﺎﺕ‪ ،‬ﻟﺬﻟﻚ ﻗﻴ‪‬ﺪ ﺍﻟﻄﺎﻋﺎﺕ ﺑﺄﻋﻴﺎﻥ‬

‫ﺍﻷﻭﻗﺎﺕ ﻛﻴﻼ ﳝﻨﻌﻚ ﻋﻨﻬﺎ ﻭﺟﻮﺩ ﺍﻟﺘﺴﻮﻳﻒ‪ ،‬ﻭﻭﺳ‪‬ﻊ ﻋﻠﻴﻚ ﺍﻟﻮﻗﺖ ﻛﻲ ﺗﺒﻘﻰ ﻟﻚ ﺣﺼﺔ ﺍﻻﺧﺘﻴﺎﺭ‪...‬‬
‫‪٢٥٨‬‬ ‫‪ (١١٠‬ﲤﻜّﻦ ﺣﻼﻭﺓ ﺍﳍﻮﻯ ﻣ‪‬ﻦ‪ ‬ﺍﻟﻘﻠﺐ ﻫﻮ ﺍﻟﺪﺍﺀ ﺍﻟﻌﻀﺎﻝ‪ ،‬ﻓﻼ ﻳ‪‬ﺨﺮﺝ ﺍﻟﺸﻬﻮﺓ ﻣ‪‬ﻦ‪ ‬ﺍﻟﻘﻠﺐ ﺇﻻ ﺧﻮﻑ‪ ‬ﻣﺰﻋﺞ‪‬‬

‫ﺃﻭ ﺷﻮﻕٌ ﻣﻘﻠﻖ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﻐﺮﺏ ﺃﻥ‪ ‬ﻳﻨﻘﺬﻩ ﺍ‪ ‬ﻣﻦ ﺷﻬﻮﺗﻪ ﻭﺃﻥ‪ ‬ﻳ‪‬ﺨﺮﺟﻪ ﻣﻦ ﻭﺟﻮﺩ ﻏﻔﻠﺘﻪ ﻓﻘـﺪ ﺍﺳـﺘﻌﺠﺰ‬

‫ﺍﻟﻘﺪﺭﺓ ﺍﻹﳍﻴ‪‬ﺔ‪ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪] z è ç æ å ä ã {:‬ﺍﻟﻜﻬﻒ‪.[٤٥ :‬‬

‫‪٢٦١‬‬ ‫‪ (١١١‬ﺣﻘﻮﻕٌ ﰲ ﺍﻷﻭﻗﺎﺕ ﳝﻜﻦ ﻗﻀﺎﺅﻫﺎ ﻭﺣﻘﻮﻕُ ﺍﻷﻭﻗﺎﺕ ﻻ ﻳ‪‬ﻤﻜﻦ ﻗﻀﺎﺅﻫﺎ‪ ،‬ﺇﺫ ﻣﺎ ﻣ‪‬ﻦ‪ ‬ﻭﻗﺖ‪ ‬ﻳﺮﺩ‪ ‬ﺇﻻ‬
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 ‫ﻭ‪ ‬ﻋﻠﻴﻚ ﻓﻴﻪ ﺣﻖ‪ ‬ﺟﺪﻳﺪ‪ ‬ﻭﺃﻣﺮ‪ ‬ﺃﻛﻴﺪ‪ ،‬ﻓﻜﻴﻒ ﺗﻘﻀﻲ ﻓﻴﻪ ﺣﻖ‪ ‬ﻏﲑﻩ ﻭﺃ�ﺖ ﱂ ﺗﻘﺾ ﺣﻖ‪ ‬ﺍ‪ ‬ﻓﻴﻪ!؟‬

‫ﻣﺎ ﻓﺎﺕ ﻣﻦ ﻋ‪‬ﻤ‪‬ﺮﻙ ﻻ ﻋ‪‬ﻮﺽ ﻟﻪ‪ ،‬ﻭﻣﺎ ﺣﺼﻞ ﻟﻚ ﻣﻨﻪ ﻻ ﻗﻴﻤﺔ ﻟﻪ‪.‬‬
‫‪٢٦٣‬‬ ‫‪ (١١٢‬ﻣﺎ ﺃﺣﺒﺒﺖ‪ ‬ﺷﻴﺌﺎً ﺇﻻ ﻛﻨﺖ‪ ‬ﻋﺒﺪﻩ ﻭﻫﻮ ﻻ ﻳ‪‬ﺤﺐ‪ ‬ﺃﻥ‪ ‬ﺗﻜﻮﻥ ﻟﻐﲑﻩ ﻋﺒﺪﺍً‪.‬‬
‫‪٢٦٤‬‬ ‫‪ (١١٣‬ﻣﺎ ﲡﺪﻩ ﺍﻟﻘﻠﻮﺏ ﻣﻦ ﺍﳍﻤﻮﻡ ﻭﺍﻷﺣﺰﺍﻥ ﻓﻸﺟﻞ ﻣﺎ ﻣ‪‬ﻨ‪‬ﻌﺖ ﻣ‪‬ﻦ ﻭﺟﻮﺩ ﺍﻟﻌﻴﺎﻥ‪ ،‬ﻓﻤﻦ ﺍﻟﻌﻴﺎﻥ ﺃﻥ‪ ‬ﺗﺮﻯ‬

‫ﲤﺎﻡ ﺍﻟﻨ‪‬ﻌﻤﺔ ﻋﻠﻴﻚ ﺃﻥ‪ ‬ﻳﺮﺯﻗَﻚ ﻣﺎ ﻳﻜﻔﻴﻚ ﻭﳝﻨﻌ‪‬ﻚ ﻣﺎ ﻳ‪‬ﻄﻐﻴﻚ‪ ،‬ﻭﻣ‪‬ﻦ ﺍﻟﻌﻴﺎﻥ ﺃﻥ‪ ‬ﺗﻘﻠﻞّ ﻣﺎ ﺗﻔﺮﺡ ﺑﻪ‪ ،‬ﻟﻴﻘﻞّ ﻣﺎ‬

‫ﲢﺰﻥ ﻋﻠﻴﻪ‪ ،‬ﻭﻣﻦ ﺍﻟﻌﻴﺎﻥ ﺃﻥ‪ ‬ﺗﺮﻯ ﺍﻟﺪ�ﻴﺎ ﳏﻼ‪ ‬ﻟﻸﻏﻴﺎﺭ ﻭﻣﻌﺪ�ﺎً ﻟﻸﻛﺪﺍﺭ ﻓﺘﺰﻫﺪ ﻓﻴﻬـﺎ‪ ،‬ﻭﳌّـﺎ ﻋ‪‬ﻠ‪‬ـﻢ‪ ‬ﺃ�ـﻚ ﻻ‬

‫ﺗﻘﺒﻞ ﺍﻟﻨﺼﺢ ﺍﳌُﺠﺮ‪‬ﺩ ﻓﺬﻭ‪‬ﻗﻚ ﻣﻦ ﺫﻭﺍﻗﻬﺎ ﻣﺎ ﻳ‪‬ﺴﻬ‪‬ﻞ ﻋﻠﻴﻚ ﻭﺟﻮﺩ ﻓﺮﺍﻗﻬﺎ‪..‬‬

‫‪٢٦٨‬‬ ‫‪ (١١٤‬ﺍﻟﻌ‪‬ﻠﻢ‪ ‬ﺍﻟﻨﺎﻓﻊ ﻫﻮ ﺍﻟﺬﻱ ﻳﻨﺒﺴﻂ ﰲ ﺍﻟﺼ‪‬ﺪﺭ ﺷﻌﺎﻋ‪‬ﻪ ﻭﻳﻜﺸﻒ ﺑﻪ ﻋﻦ ﺍﻟﻘﻠﺐ ﻗﻨﺎﻋ‪‬ﻪ ﻓﺨﲑ ﺍﻟﻌ‪‬ﻠﻢ ﻣﺎ‬

‫ﻗﺎﺭ�ﺘﻪ ﺍﳋﺸﻴﺔ ﻓﺈﻥ ﻛﺎﻥ ﻓﻠﻚ ﻭﺇﻻ ﻓﻌﻠﻴﻚ‪.‬‬

‫‪٢٧٠‬‬ ‫‪ (١١٥‬ﻟﻴﺲ ﺍﻟﺘﻮﺍﺿﻊ ﺇﻻ ﻋﻦ‪ ‬ﺭﻓﻌﺔ‪ ،‬ﻭﻣﻦ ﺃﺛﺒﺖ ﻟﻨﻔﺴـﻪ ﺗﻮﺍﺿـﻌﺎً ﻓﻬـﻮ ﺍﳌﺘﻜﺒ‪‬ـﺮ ﺣﻘّـﺎً ﻭﻟـﻴﺲ ﺍﳌﺘﻮﺍﺿـﻊ ﺍﻟـﺬﻱ ﺇﺫﺍ‬

‫ﺗﻮﺍﺿﻊ ﺭﺃﻯ ﺃ�ﻪ ﻓﻮﻕ ﻣﺎ ﺻﻨﻊ‪ ،‬ﻭﻟﻜﻦ‪ ‬ﺍﳌﺘﻮﺍﺿﻊ ﺍﻟﺬﻱ ﺇﺫﺍ ﺗﻮﺍﺿﻊ ﺭﺃﻯ ﺃ�ّﻪ ﺩﻭﻥ ﻣﺎ ﺻﻨﻊ‪ ،‬ﻭﺍﻟﺘﻮﺍﺿﻊ ﺍﳊﻘﻴﻘﻲ‪ ‬ﻣﺎ‬

‫ﻛﺎﻥ �ﺎﺷﺌﺎً ﻋﻦ ﺷﻬﻮﺩ ﻋﻈﻤﺘﻪ ﻭﲡﻠّﻲ ﺻﻔﺘﻪ ﻓﻼ ﻳ‪‬ﺨﺮﺟﻚ ﻋﻦ ﺍﻟﻮﺻ‪‬ﻒ ﺇﻻ ﺷﻬﻮﺩ ﺍﻟﻮﺻ‪‬ﻒ‪.‬‬
‫‪٢٧٤‬‬ ‫‪ (١١٦‬ﺍﶈﺐ ﻣﻦ ﻳ‪‬ﺸﻐﻠﻪ ﺍﻟﺜﻨﺎﺀ ﻋﻠﻰ ﺍ‪ ‬ﻋﻦ ﺃﻥ‪ ‬ﻳﻜﻮﻥ ﻟﻨﻔﺴﻪ ﺷﺎﻛﺮﺍً‪ ،‬ﻭﻣﻦ ﻳﺸﻐﻠﻪ ﺣﻘﻮﻕ ﳏﺒﻮﺑﻪ ﻋـﻦ‬

‫ﺃﻥ‪ ‬ﻳﻜﻮﻥ ﳊﻈﻮﻇﻪ ﺫﺍﻛﺮﺍً‪ ،‬ﻓﻠﻴﺲ ﺍﳌُﺤﺐ‪ ‬ﺍﻟﺬﻱ ﻳﺮﺟﻮ ﻣﻦ ﳏﺒﻮﺑـﻪ ﻋﻮﺿـﺎً ﺃﻭ ﻳﻄﻠـﺐ ﻣﻨـﻪ ﻏﺮﺿـﺎً‪ ،‬ﻓـﺈﻥ‪‬‬

‫ﺍﳌُﺤﺐ‪ ‬ﻣﻦ ﻳﺒﺬﻝ ﻟﻚ‪ ،‬ﻟﻴﺲ ﺍﳌُﺤﺐ‪ ‬ﻣﻦ ﺗﺒﺬﻝ ﻟﻪ‪.‬‬

‫‪٢٧٨‬‬ ‫‪ (١١٧‬ﺇﺫﺍ ﻋﻠﻤﺖ ﺃﻥ‪ ‬ﺍﻟﺸﻴﻄﺎﻥ ﻻ ﻳﻐْﻔﻞ ﻋﻨﻚ ﻓﻼ ﺗﻐﻔﻞ ﺃ�ﺖ ﻋﻤ‪‬ـﻦ �ﺎﺻـﻴﺘﻚ ﺑﻴـﺪﻩ‪ ،‬ﺟﻌﻠـﻪ ﺍ‪ ‬ﻋـﺪﻭﺍً‬

‫ﻟﻴﺤﻮﺷﻚ ﺑﻪ ﺇﻟﻴﻪ‪ ،‬ﻭﺣﺮ‪‬ﻙ ﻋﻠﻴﻚ ﺍﻟﻨﻔﺲ ﻟﻴﺪﻭﻡ ﺇﻗﺒﺎﻟﻚ ﻋﻠﻴﻪ‪.‬‬

‫‪٢٨١‬‬ ‫‪ (١١٨‬ﺟﻌﻠﻚ ﺍ‪ ‬ﰲ ﺍﻟﻌﺎﱂ ﺍﳌﺘﻮﺳ‪‬ﻂ ﺑﲔ ﻣﻠﻜﻪ ﻭﻣﻠﻜﻮﺗﻪ‪ ،‬ﻟﻴ‪‬ﻌ‪‬ﻠﻤﻚ ﺟﻼﻟـﺔ ﻗـﺪﺭﻙ ﺑـﲔ ﳐﻠﻮﻗﺎﺗـﻪ‪ ،‬ﻭﺃ�ّـﻚ‬

‫ﺟﻮﻫﺮﺓ‪ ‬ﺗﻨﻄﻮﻱ ﻋﻠﻴﻚ ﺃﺻﺪﺍﻑ ﻣﻜﻮ‪�‬ﺎﺗﻪ‪ ،‬ﻭﺇ�ّﻤﺎ ﻭﺳﻌﻚ ﺍﻟﻜﻮﻥ ﻣ‪‬ﻦ ﺣﻴﺚ ﺟﺜﻤﺎ�ﻴﺘ‪‬ﻚ‪ ،‬ﻭﱂ ﻳﺴﻌﻚ ﻣ‪‬ـﻦ‬

‫ﺣﻴــﺚ ﺛﺒــﻮﺕ ﺭﻭﺣﺎ�ﻴﺘ‪‬ــﻚ‪ ،‬ﻓﺎﻟﻜ ـﺎﺋﻦ ﰲ ﺍﻟﻜــﻮﻥ ﺇﻥ‪ ‬ﱂ ﺗُﻔــﺘﺢ ﻟــﻪ ﻣﻴــﺎﺩﻳﻦ ﺍﻟﻐﻴــﻮﺏ‪ ،‬ﻣﺴــﺠﻮﻥ‪ ‬ﲟﺤﻴﻄﺎﺗــﻪ‪،‬‬

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 ‫ﻭﳏﺼﻮﺭ‪ ‬ﰲ ﻫﻴﻜﻞ ﺫﺍﺗﻪ‪ ،‬ﻓﺄ�ﺖ ﻣﻊ ﺍﻷﻛﻮﺍﻥ ﻣﺎ ﱂ ﺗﺸﻬﺪ ﺍﳌُﻜَﻮ‪‬ﻥ‪ ،‬ﻓﺈﺫﺍ ﺷﻬﺪﺗﻪ ﻛﺎ�ﺖ ﺍﻷﻛﻮﺍﻥ ﻣﻌﻚ‪.‬‬
‫‪٢٨٤‬‬ ‫‪ (١١٩‬ﻻ ﻳﻠﺰﻡ ﻣﻦ ﺛﺒـﻮﺕ ﺍﳋﺼﻮﺻـﻴ‪‬ﺔ ﻋـﺪﻡ ﻭﺻـﻒ ﺍﻟﺒﺸـﺮﻳ‪‬ﺔ‪ ،‬ﺇ�ّﻤـﺎ ﻣﺜـﻞ ﺍﳋﺼﻮﺻـﻴ‪‬ﺔ ﻛﺈﺷـﺮﺍﻕ ﴰـﺲ‬

‫ﺍﻟﻨﻬﺎﺭ‪ ،‬ﻇﻬﺮﺕ ﰲ ﺍﻷﻓﻖ ﻭﻟﻴﺴﺖ ﻣﻨﻪ‪ ،‬ﺗﺎﺭﺓ‪ ‬ﺗُﺸﺮﻕ ﴰﻮﺱ ﺃﻭﺻﺎﻓﻪ ﻋﻠﻰ ﻟﻴـﻞ ﻭﺟـﻮﺩﻙ‪ ،‬ﻭﺗـﺎﺭﺓ‪ ‬ﻳﻘـﺒﺾ‬

‫ﺫﻟﻚ ﻋﻨﻚ ﻓﲑﺩ‪‬ﻙ ﺇﱃ ﺣﺪﻭﺩﻙ‪ ،‬ﻓﺎﻟﻨ‪‬ﻬﺎﺭ ﻟﻴﺲ ﻣﻨﻚ‪ ،‬ﻭﻟﻜﻨ‪‬ﻪ ﻭﺍﺭﺩ‪ ‬ﻋﻠﻴﻚ‪ ،‬ﻭﻻ ﻳ‪‬ﻌﻠﻢ ﻗﺪﺭ ﺃ�ـﻮﺍﺭ ﺍﻟﻘﻠـﻮﺏ‬

‫ﻭﺍﻷﺳﺮﺍﺭ ﺇﻻ ﰲ ﻏﻴﺐ ﺍﳌﻠﻜﻮﺕ‪ ،‬ﻛﻤﺎ ﻻ ﺗﻈﻬﺮ ﺃ�ﻮﺍﺭ ﺍﻟﺴ‪‬ﻤﺎﺀ ﺇﻻ ﰲ ﺷﻬﺎﺩﺓ ﺍﳌﻠﻚ‪.‬‬

‫‪٢٨٧‬‬ ‫‪ (١٢٠‬ﻣﺎ ﻗﻞّ ﻋﻤﻞٌ ﺑﺮﺯ ﻣ‪‬ﻦ ﻗﻠﺐ ﺯﺍﻫﺪ‪ ،‬ﻭﻻ ﻛﺜﺮ ﻋﻤﻞٌ ﺑﺮﺯ ﻣ‪‬ﻦ‪ ‬ﻗﻠﺐ ﺭﺍﻏﺐ‪.‬‬

‫‪٣٠٤‬‬
‫ﺍﻟﺼﻔﺤﺔ‬ ‫ﻓﻬﺮﺱ ﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ‬
‫‪١٠‬‬ ‫»ﺃﻥ ﺗﻌﺒﺪ ﺍﷲ ﻛﺄﻧﻚ ﺗﺮﺍﻩ‪ ،‬ﻓﺈﻥ ﱂ ﺗﻜﻦ ﺗﺮﺍﻩ ﻓﺈﻧﻪ ﻳﺮﺍﻙ«‬
‫‪١٩‬‬ ‫ﷲ ﺭﺅ‪‬ﻳﺘ‪‬ﻪ‪ ‬ﻭ‪‬ﺯﺍ ‪‬ﺩ ﰲ ﻋ‪‬ﻠ ‪‬ﻤﻜﹸﻢ ﻣ‪‬ﻨ ‪‬ﻄﻘﹸﻪ‪ ‬ﻭ ‪‬ﺭ ﱠﻏ‪‬ﺒﻜﹸﻢ ﰲ ﺍﻵ ‪‬ﺧ ‪‬ﺮ ‪‬ﺓ ‪‬ﻋ ‪‬ﻤﻠﹸﻪ‪«‬‬
‫»ﻣ‪‬ﻦ ﹶﺫ ﱠﻛ ‪‬ﺮﻛﹸﻢ ﺍ َ‬
‫‪١٩‬‬ ‫»ﺃﹶﻻ ﺃﹸﺧﹺﺒ ‪‬ﺮﻛﹸﻢ ﹺﺑﺨ‪‬ﻴﺎ ﹺﺭﻛﹸﻢ ﺍﻟﱠﺬﻳ ‪‬ﻦ ﺇﹺﺫﺍ ﺭ‪‬ﺅﻭﺍ ﺫﹸ ‪‬ﻛ ‪‬ﺮ ﺍﷲ«‬
‫‪٢٠‬‬ ‫»ﺍﳌﹶﺮ ُﺀ ﻋﻠﻰ ﺩﻳ ﹺﻦ ﺧ‪‬ﻠﻴ ‪‬ﻠ ‪‬ﻪ ﹶﻓ ﹾﻠﻴ‪‬ﻨﻈﺮ ﺃﺣﺪﻛﻢ ﻣﻦ ﳜﺎﻟﻞ«‬
‫‪٢٠‬‬ ‫»ﺍﻧﻈﺮ ﺇﱃ ﻣﻦ ﲢﺘﻚ ﻭﻻ ﺗﻨﻈﺮ ﺇﱃ ﻣﻦ ﻓﻮﻗﻚ ﻓﺈﻧﻪ ﺃﺟﺪﺭ ﺃﻟﹼﺎ ﺗﺰﺩﺭﻱ ﻧﻌﻤﺔ ﺍﷲ ﻋﻠﻴﻚ«‬
‫‪٢١‬‬ ‫ﺏ ﺣﺎ ‪‬ﻣ ﹺﻞ ﻓ‪‬ﻘ ‪‬ﻪ ﺇﱃ ﻣﻦ ﻫﻮ ﺃﻓﻘﻪ ﻣﻨﻪ«‬
‫» ‪‬ﺭ ‪‬‬
‫‪٢٤‬‬ ‫»ﺃﻻ ﻭﺇ ﹼﻥ ﰲ ﺍﳉﺴﺪ ﻣﻀﻐ ﹰﺔ ﺇﺫﺍ ﺻﻠﺤﺖ ﺻﻠﺢ ﺍﳉﺴﺪ ﻛﻠﻪ ﻭﺇﺫﺍ ﻓﺴﺪﺕ ﻓﺴﺪ ﺍﳉﺴﺪ ﻛﻠـﻪ ﺃﻻ‬
‫ﻭﻫﻲ ﺍﻟﻘﻠﺐ«‬
‫‪٢٤‬‬ ‫»ﺇﺫﺍ ﺳﺮﺗﻚ ﺣﺴﻨﺘﻚ ﻭﺳﺎﺀﺗﻚ ﺳﻴﺌﺘﻚ ﻓﺄﻧﺖ ﻣﺆﻣﻦ«‬
‫‪٢٧‬‬ ‫»ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻣﻦ ﺷﻐﻠﻪ ﺫﻛﺮﻱ ﻋﻦ ﻣﺴﺄﻟﱵ ﺃﻋﻄﻴﺘﻪ ﻓﻮﻕ ﻣﺎ ﺃﻥ ﺃﹸﻋﻄﻲ ﺍﻟﺴﺎﺋﻠﲔ«‬
‫‪٢٨‬‬ ‫»ﺫﻫﺒﺖ ﺍﻟﻨﺒﻮ‪‬ﺓ ﻓﻼ ﻧﺒﻮﺓ ﺑﻌﺪﻱ ﺇﻻ ﺍﳌﺒﺸﺮﺍﺕ« ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﺍﳌﺒﺸﺮﺍﺕ؟ ﻗﺎﻝ‪» :‬ﺍﻟﺮﺅﻳﺎ‬
‫ﺍﻟﺼﺎﳊﺔ ﻳﺮﺍﻫﺎ ﺍﳌﺆﻣﻦ ﺃﻭ ﺗ‪‬ﺮﻯ ﻟﻪ«‬
‫‪٣٠‬‬ ‫ﻧﺰﻝ ﻋﻠﻰ ﺍﻟﻨﱯ ‪ T‬ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪] z Å Ä Ã Â { :‬ﺍﻟﻘﻤﺮ‪ [٤٥ :‬ﻭﱂ ﻳﻜﻦ ﲟﻜﺔ ﺣﺮﺏ ﻭﻻ‬
‫ﺸ ‪‬ﺮ ﺍﻟﻨﱯ ‪ ‬ﺃﺻﺤﺎﺑ‪‬ﻪ ﻭﻗﺎﻝ‪» :‬ﻫﺬﺍ ﻣﺼﺮﻉ ﻓﻼﻥ« ﻗﺎﻝ‪:‬‬
‫ﻗﺘﺎﻝ ﻭﻻ ﲨﻊ‪ ،‬ﻭﺑﻌﺪ ﺯﻣﻦ ﻭﻗﺒﻞ ﻣﻌﺮﻛﺔ ﺑﺪﺭ ﺑﻴﻮﻡ ‪‬ﺑ ‪‬‬
‫ﻭﻳﻀﻊ ﻳﺪﻩ ﻋﻠﻰ ﻷﺭﺽ ﻭﻳﻘﻮﻝ‪» :‬ﻫﺎﻫﻨﺎ ﻭﻫﺎﻫﻨﺎ« ﻓﻤﺎ ﺃﻣﺎﻁ ﺃﺣﺪﻫﻢ ﻋﻦ ﻣﻮﺿﻊ ﻳﺪﻩ ‪.‬‬
‫‪٣٣‬‬ ‫»ﺇ ﹼﻥ ﻣﻦ ﺍﻟﻌﻠﻢ ﻛﻬﻴﺌﺔ ﺍﳌﻜﻨﻮﻥ ﻻ ﻳﻌﻠﻤﻪ ﺇﻻ ﺍﻟﻌﻠﻤﺎﺀ ﺑﺎﷲ ﻓﺈﺫﺍ ﻧﻄﻘﻮﺍ ﺑﻪ ﻻ ﻳ‪‬ﻨﻜﺮﻩ ﺇﻻ ﺃﻫﻞ ﺍﻟﻐﺮﺓ ﺑﺎﷲ«‬
‫‪٣٤‬‬ ‫ﱄ ﺑﺎﻟﻨﻮﺍﻓﻞ ﺣﱴ ﺃﺣﺒﻪ«‬
‫»ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻻ ﻳﺰﺍﻝ ﻋﺒﺪﻱ ﻳﺘﻘﺮﺏ ﺇ ﹼ‬
‫‪٣٧‬‬ ‫»ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ ﺇﻥ ﻇﻦ ﺧﲑﹰﺍ ﻓﻠﻪ ﻭﺇﻥ ﻇﻦ ﺷﺮﹰﺍ ﻓﻠﻪ«‬
‫‪٣٩‬‬ ‫»ﻛﻞ ﺍﺑﻦ ﺁﺩﻡ ﺧﻄﺎﺀ ﻓﺨﲑ ﺍﳋﻄﺎﺋﲔ ﺍﻟﺘﻮﺍﺑﻮﻥ«‬
‫‪٤٠‬‬ ‫»ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﻟﻮ ﱂ ﺗﺬﻧﺒﻮﺍ ﻟﺬﻫﺐ ﺍﷲ ﺑﻜﻢ ﻭﳉﺎﺀ ﺑﻘﻮﻡ ﻳﺬﻧﺒﻮﻥ ﻓﻴﺴﺘﻐﻔﺮﻭﻥ ﺍﷲ ﻓﻴﻐﻔﺮ ﳍﻢ«‬
‫‪٤٢‬‬ ‫»ﻟﻦ ﻳﺪﺧ‪‬ﻞ ﺃﺣﺪ‪ ‬ﺍﳉﻨ‪‬ﺔ ﺑﻌﻤﻠﻪ« ﻗﺎﻟﻮﺍ‪ :‬ﻭﻻ ﺃﻧﺖ ﻳﺎﺭﺳﻮﻝ ﺍﷲ؟! ﻗﺎﻝ‪» :‬ﻭﻻ ﺃﹶﻧﺎ‪ ...‬ﺇ ﹼﻻ ﺃﻥ ﻳﺘﻐﻤ‪‬ﺪﱐ‬
‫ﷲ ﺑﺮﲪﺘﻪ«‬
‫ﺍُ‬
‫‪٤٧‬‬ ‫ﺲ ﻣ‪‬ﻦ ﺩﺍﻥ ﻧﻔﺴﻪ ﻭﻋﻤﻞ ﳌﺎ ﺑﻌﺪ ﺍﳌﻮﺕ‪ ،‬ﻭﺍﻷﲪ ‪‬ﻖ ﻣ‪‬ﻦ ﺃﺗﺒﻊ ﻧﻔﺴﻪ ﻫﻮﺍﻫﺎ ﻭﲤﻨ‪‬ﻰ ﻋﻠﻰ ﺍﷲ«‬
‫»ﺍﻟﻜ‪‬ﻴ ‪‬‬
‫‪٤٧‬‬ ‫»ﻋﻠﻰ ﺍﻟﻌﺎ ‪‬ﻗ ﹺﻞ ﻣﺎ ﻟﹶﻢ ‪‬ﻳﻜﹸﻦ ﻣ‪‬ﻐﻠﻮﺑﹰﺎ ﻋﻠﻰ ﻋ‪‬ﻘ ‪‬ﻠ ‪‬ﻪ ﺃﹶﻥ ﺗ‪‬ﻜﻮ ﹶﻥ ﹶﻟﻪ‪ ‬ﺳﺎﻋﺎﺕ‪ :‬ﺳﺎﻋﺔ ﻳﻨﺎﺟﻲ ﻓﻴﻬﺎ ‪‬ﺭﺑ‪‬ﻪ ‪،‬‬
‫ﷲ ‪ ،‬ﻭ‪‬ﺳﺎﻋﺔ ﳜﻠﻮ ﻓﻴﻬﺎ ﺑﹺﺤﺎﺟ‪‬ﺘـ ‪‬ﻪ‬
‫ﻭ‪‬ﺳﺎﻋﺔ ﻳ‪‬ﺤﺎ ‪‬ﺳﺐ‪ ‬ﻓﻴﻬﺎ ﻧ‪‬ﻔﺴ‪‬ﻪ‪ ،‬ﻭﺳﺎﻋ ﹸٌﺔ ‪‬ﻳ‪‬ﺘ ﹶﻔ ﱠﻜﺮ‪ ‬ﻓﻴﻬﺎ ﰲ ﺻ‪‬ﻨ ﹺﻊ ﺍ ِ‬
‫ﻣﻦ ﺍﳌﹶﻄ ‪‬ﻌ ﹺﻢ ﻭﺍﳌﹶﺸﺮ‪‬ﺏ‪ ،‬ﻭﻋﻠﻰ ﺍﻟﻌﺎ ‪‬ﻗ ﹺﻞ ﺃﹶﻻ ﻳ‪‬ﻜﻮ ﹶﻥ ﻇﺎﻋ‪‬ﻨﹰﺎ ﹺﺇ ﹼﻻ ‪‬ﻟﺜﹶﻼﺙ‪ :‬ﺗﺰﻭ‪‬ﺩ ﳌﻌﺎﺩ ﺃﻭ ‪‬ﻣ ‪‬ﺮ ‪‬ﻣﺔﹲ ﳌﻌﺎﺵ ﺃﻭ‬

‫‪٣٠٥‬‬
 ‫ﻟﺬﺓ ﻣﻦ ﻏﲑ ﻣ‪‬ﺤﺮ‪‬ﻡ«‬
‫‪٥٠‬‬ ‫»ﺗﻔﻜﺮﻭﺍ ﰲ ﺧﻠﻖ ﺍﷲ ﻭﻻ ﺗﻔﻜﺮﻭﺍ ﰲ ﺍﷲ ﻓﺈﻧﻜﻢ ﻟﻦ ﺗﻘﺪﺭﻭﺍ ﻗﺪﺭﻩ«‬
‫‪٥٤‬‬ ‫»ﻭﺃﳊﻘﲏ ﺑﺎﻟﺮﻓﻴﻖ ﺍﻷﻋﻠﻰ«‬
‫‪٥٤‬‬ ‫»ﺃﻓﻼ ﺃﻛﻮﻥ ﻋﺒﺪﹰﺍ ﺷﻜﻮﺭﺍً؟«‬
‫‪٥٦‬‬ ‫»ﻳﺎ ﻋﻠ ‪‬ﻲ‪ ،‬ﻻ ﺗﺘﺒﻊ ﺍﻟﻨﻈﺮﺓ ﺍﻟﻨﻈﺮﺓ ﻓﺈﻥ ﻟﻚ ﺍﻷﻭﱃ ﻭﻟﻴﺴﺖ ﻟﻚ ﺍﻵﺧﺮﺓ«‬
‫‪٦١‬‬ ‫»ﻣﺎ ﺷﺌﺖ ﺃﻥ ﺃﺭﻯ ﺟﱪﻳﻞ ﻣﺘﻌﻠﻘﹰﺎ ﺑﺄﺳﺘﺎﺭ ﺍﻟﻜﻌﺒﺔ ﻭﻫﻮ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﻭﺍﺟﺪ ﻳﺎ ﻣﺎﺟﺪ ﻻ ﺗـﺰﻝ ﻋـﲏ‬
‫ﻧﻌﻤﺔ ﺃﻧﻌﻤﺖ ‪‬ﺎ ﻋﻠ ‪‬ﻲ ﺇﻻ ﺭﺃﻳﺘﻪ«‬
‫‪٦٢‬‬ ‫»ﺇﺫﺍ ﺃﺣﺐ ﺍﷲ ﻋﺒﺪﹰﺍ ﻧﺎﺩﻯ ﺟﱪﻳﻞ‪ :‬ﺃﱐ ﻗﺪ ﺃﺣﺒﺒﺖ ﻓﻼﻧﹰﺎ ﻓﺄﺣﺒﻪ« ﻗﺎﻝ‪» :‬ﻓﻴﻨﺎﺩﻱ ﰲ ﺍﻟﺴـﻤﺎﺀ ﰒ‬
‫ﺗ ‪‬ﻨﺰﻝ ﻟﻪ ﺍﶈﺒﺔ ﰲ ﺃﻫﻞ ﺍﻷﺭﺽ«‬
‫‪٦٢‬‬ ‫ﺱ«‬
‫ﺱ ﳛﺒ‪‬ﻚ ﺍﻟﻨﺎ ‪‬‬
‫ﷲ‪ ،‬ﻭﺍﺯﻫ ‪‬ﺪ ﻓﻴﻤﺎ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎ ﹺ‬
‫»ﺍﺯﻫ ‪‬ﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﳛﺒ‪‬ﻚ ﺍ ُ‬
‫‪٦٣‬‬ ‫»ﻣﻦ ﺗﻀﻌﻀﻊ ﻟﺬﻱ ﺳﻠﻄﺎﻥ ﺃﺭﺍﺩ ﺩﻧﻴﺎﻩ ﺃﻋﺮﺽ ﺍﷲ ﻋﻨﻪ ﺑﻮﺟﻬﻪ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ«‬
‫‪٧٧‬‬ ‫»ﻣﺎ ﺃﺳﺮ ﻋﺒﺪ ﺳﺮﻳﺮﺓ ﺇﻻ ﺃﻟﺒﺴﻪ ﺍﷲ ﺭﺩﺍﺀﻫﺎ‪ ،‬ﺇﻥ ﺧﲑﹰﺍ ﻓﺨﲑ ﻭﺇﻥ ﺷﺮﹰﺍ ﻓﺸﺮ«‬
‫‪٧٧‬‬ ‫»ﻣﻦ ﻛﺜﺮﺕ ﺻﻼﺗﻪ ﺑﺎﻟﻠﻴﻞ ﺣﺴﻦ ﻭﺟﻬﻪ ﺑﺎﻟﻨﻬﺎﺭ«‬
‫‪٨١‬‬ ‫»ﻻ ﺗﻘﻮﻡ ﺍﻟﺴﺎﻋﺔ ﺣﱴ ﻻ ﻳ‪‬ﻘﺎﻝ ﺍﷲ ‪ ..‬ﺍﷲ‪« ..‬‬
‫‪٨٢‬‬ ‫»ﻭﻣﺎ ﻣﻦ ﻳﻮﻡ ﻭﻻ ﻟﻴﻠﺔ ﻭﻻ ﺳﺎﻋﺔ ﺇﻻ ﻭﷲ ﻓﻴﻬﺎ ﺻﺪﻗﺔ ﳝﻦ ‪‬ﺎ ﻋﻠﻰ ﻣﻦ ﻳﺸﺎﺀ ﻣﻦ ﻋﺒﺎﺩﻩ‪ ،‬ﻭﻣﺎ ﻣ ‪‬ﻦ‬
‫ﻋﻠﻰ ﻋﺒﺪ ﻣﺜﻞ ﺃﻥ ﻳﻠﻬﻤﻪ ﺫﻛﺮﻩ«‬
‫‪٨٢‬‬ ‫»ﺃﻧﺎ ﺟﻠﻴﺲ ﻣﻦ ﺫﻛﺮﱐ«‬
‫‪٨٢‬‬ ‫»ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﺃﻧﺎ ﻋﻨﺪ ﻇﻦ ﻋﺒﺪﻱ ﰊ‪ ،‬ﻭﺃﻧﺎ ﻣﻌﻪ ﺣﻴﺚ ﻳﺬﻛﺮﱐ‪ ،‬ﻓﺈﻥ ﺫﻛﺮﱐ ﰲ ﻧﻔﺴﻪ ﺫﻛﺮﺗﻪ ﰲ‬
‫ﲑ ﻣﻦ ﻣﻠﺌﻪ«‬
‫ﻸﺧﹴ‬
‫ﻧﻔﺴﻲ‪ ،‬ﻭﺇﻥ ﺫﻛﺮﱐ ﰲ ﻣﻸ ﺫﻛﺮﺗﻪ ﰲ ﻣ ٍ‬
‫‪٨٥‬‬ ‫»ﻧﻴﺔ ﺍﳌﺆﻣﻦ ﺧﲑ ﻣﻦ ﻋﻤﻠﻪ«‬
‫‪٨٥‬‬ ‫»ﺇ ﹼﻥ ﷲ ‪ ‬ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺟﱪﻳﻞ ﺍﻧﺴﺦ ﻣﻦ ﻗﻠﺐ ﻋﺒﺪﻱ ﺍﳌﺆﻣﻦ ﺍﳊﻼﻭﺓ ﺍﻟﱵ ﻛﺎﻥ ﳚﺪﻫﺎ ﻓﻴﺼﲑ‬
‫ﺍﻟﻌﺒﺪ ﺍﳌﺆﻣﻦ ﻭﺍﳍﹰﺎ ﻃﺎﻟﺒﹰﺎ ﻟﻠﺬﻱ ﻛﺎﻥ ﻳﻌﻬﺪ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﻧﺰﻟﺖ ﺑﻪ ﻣﺼﻴﺒﺔﹲ ﱂ ﻳﱰﻝ ﺑﻪ ﻣﺜﻠﻬﺎ ﻗﻂ‪ ،‬ﻓﺈﺫﺍ‬
‫ﻧﻈﺮ ﺍﷲ ﺇﻟﻴﻪ ﻋﻠﻰ ﺗﻠﻚ ﺍﳊﺎﻟﺔ‪ ،‬ﻗﺎﻝ‪ :‬ﻳﺎ ﺟﱪﻳﻞ ﺭ ‪‬ﺩ ﺇﱃ ﻗﻠﺐ ﻋﺒﺪﻱ ﻣﺎ ﻧﺴﺨﺖ ﻣﻨﻪ ﻓﻘﺪ ﺍﺑﺘﻠﻴﺘـﻪ‬
‫ﻓﻮﺟﺪﺗﻪ ﺻﺎﺩﻗﹰﺎ‪ ،‬ﻭﺳﺄﻣﺪﻩ ﻣﻦ ﻗﺒﻠﻲ ﺑﺰﻳﺎﺩﺓ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻋﺒﺪﹰﺍ ﻛﺬﹼﺍﺑﹰﺎ ﱂ ﻳﻜﺘﺮﺙ ﻭﱂ ﻳﺒﺎ ﹺﻝ«‬
‫‪٩٠‬‬ ‫»ﻗﻞ‪ :‬ﺍﻟﻠﻬﻢ ﺍﻗﺬﻑ ﰲ ﻗﻠﱯ ﺭﺟﺎﺀﻙ ﻭ ﺍﻗﻄﻊ ﺭﺟﺎﺋﻲ ﻋﻤﻦ ﺳﻮﺍﻙ ﺣﱴ ﻻ ﺃﺭﺟﻮ ﺃﺣﺪﹰﺍ ﻏـﲑﻙ‪،‬‬
‫ﺍﻟﻠﻬﻢ ﻭ ﻣﺎ ﺿﻌﻔﺖ ﻋﻨﻪ ﻗﻮﰐ ﻭ ﻗﺼﺮ ﻋﻨﻪ ﻋﻤﻠﻲ ﻭ ﱂ ﺗﻨﺘﻪ ﺇﻟﻴﻪ ﺭﻏﺒﱵ ﻭ ﱂ ﺗﺒﻠﻐﻪ ﻣﺴﺄﻟﱵ ﻭ ﱂ ﳚﺮ‬
‫ﻋﻠﻰ ﻟﺴﺎﱐ ﳑﺎ ﺃﻋﻄﻴﺖ ﺃﺣﺪﹰﺍ ﻣﻦ ﺍﻷﻭﻟﲔ ﻭ ﺍﻵﺧﺮﻳﻦ ﻣﻦ ﺍﻟﻴﻘﲔ‪ ،‬ﻓﺨﺼﲏ ﺑﻪ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ«‬

‫‪٣٠٦‬‬
‫‪٩٢‬‬ ‫»ﻓﻬﺠﺮﺗﻪ ﺇﱃ ﻣﺎ ﻫﺎﺟﺮ ﺇﻟﻴﻪ«‬
‫‪٩٦‬‬ ‫»ﻻ ﻳﻨﻔﻊ ﺣﺬﺭ ﻣﻦ ﻗﺪﺭ«‬
‫‪٩٨‬‬ ‫ﻒ ﺍﻟﻌﻴﺶ«‬
‫ﲑ ﻧﹺﺼ ‪‬‬
‫»ﺍﻟﺘ‪‬ﺪﺑ ‪‬‬
‫‪٩٨‬‬ ‫»ﺧﺬ ﺍﻷﻣﺮ ﺑﺎﻟﺘﺪﺑﲑ ﻓﺈﻥ ﺭﺃﻳﺖ ﰲ ﻋﺎﻗﺒﺘﻪ ﺧﲑﹰﺍ ﻓﺄﻣﻀﻪ‪ ،‬ﻭﺇﻥ ﺭﺃﻳﺖ ﻏ‪‬ﻴﹰﺎ ﻓﺄﻣﺴﻚ«‬
‫‪٩٩‬‬ ‫»ﻣﻦ ﺻﻠﻰ ﻳﺮﺍﺋﻲ ﻓﻘﺪ ﺃﺷﺮﻙ ﻭﻣﻦ ﺻﺎﻡ ﻳﺮﺍﺋﻲ ﻓﻘﺪ ﺃﺷﺮﻙ ﻭﻣﻦ ﺗﺼﺪﻕ ﻳﺮﺍﺋﻲ ﻓﻘﺪ ﺃﺷﺮﻙ«‬
‫‪٩٩‬‬ ‫»ﺇﻥ ﺍﷲ ‪ ‬ﻳﻘﻮﻝ ﺃﻧﺎ ﺧﲑ ﻗﺴﻴﻢ ﳌﻦ ﺃﺷﺮﻙ ﰊ ﻣﻦ ﺃﺷﺮﻙ ﰊ ﺷﻴﺌﺎ ﻓﺈﻥ ﺣﺸﺪﻩ ﻋﻤﻠـﻪ ﻗﻠﻴﻠـﻪ‬
‫ﻭﻛﺜﲑﻩ ﻟﺸﺮﻳﻜﻪ ﺍﻟﺬﻱ ﺃﺷﺮﻙ ﺑﻪ ﻭﺃﻧﺎ ﻋﻨﻪ ﻏﲏ«‬
‫‪١٠٢‬‬ ‫»ﻳﺎ ﻏﻼﻡ ﺍﺣﻔﻆ ﺍﷲ ﳛﻔﻈﻚ‪ ،‬ﺍﺣﻔﻆ ﺍﷲ ﲡﺪﻩ ﲡﺎﻫﻚ‪ ،‬ﻭﺇﺫﺍ ﺳﺄﻟﺖ ﻓﺎﺳﺄﻝ ﺍﷲ ﻭﺇﺫﺍ ﺍﺳـﺘﻌﻨﺖ‬
‫ﻓﺎﺳﺘﻌﻦ ﺑﺎﷲ ﻭﺍﻋﻠﻢ ﺃﻥ ﺍﻷﻣﺔ ﻟﻮ ﺍﺟﺘﻤﻌﺖ ﻋﻠﻰ ﺃﻥ ﻳﻨﻔﻌﻮﻙ ﺑﺸﻲﺀ ﱂ ﻳﻨﻔﻌﻮﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗﺪ ﻛﺘﺒﻪ‬
‫ﺍﷲ ﻟﻚ‪ ،‬ﻭﻟﻮ ﺍﺟﺘﻤﻌﻮﺍ ﻋﻠﻰ ﺃﻥ ﻳﻀﺮ‪‬ﻭﻙ ﺑﺸﻲﺀ ﱂ ﻳﻀﺮ‪‬ﻭﻙ ﺇﻻ ﺑﺸﻲﺀ ﻗـﺪ ﻛﺘﺒـﻪ ﺍﷲ ﻋﻠﻴـﻚ‬
‫ﺟﻔﹼـﺖ ﺍﻷﻗﻼﻡ ﻭﻃﻮﻳﺖ ﺍﻟﺼﺤﻒ«‬
‫‪١٠٦‬‬ ‫»ﺇﻥ ﻟﺮﺑﻜﻢ ﰲ ﺃﻳﺎﻡ ﺩﻫﺮﻛﻢ ﻧﻔﺤﺎﺕ ﻓﺘﻌﺮﺿﻮﺍ ﳍﺎ‪ ،‬ﻟﻌ ﹼﻞ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳﺼﻴﺒﻪ ﻣﻨﻬﺎ ﻧﻔﺤﺔ ﻻ ﻳﺸﻘﻰ‬
‫ﺑﻌﺪﻫﺎ ﺃﺑﺪﹰﺍ«‬
‫‪١٠٨‬‬ ‫»ﺇﻥ ﷲ ﺳﻴﺎﺭﺓ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻳﻄﻠﺒﻮﻥ ﺣﻠﻖ ﺍﻟﺬﻛﺮ‪ ،‬ﻓﺈﺫﺍ ﺃﺗﻮﺍ ﻋﻠﻴﻬﻢ ﻭﺣﻔﻮﺍ ‪‬ﻢ‪ ،‬ﰒ ﺑﻌﺜﻮﺍ ﺭﺍﺋﺪﻫﻢ‬
‫ﺇﱃ ﺍﻟﺴﻤﺎﺀ ﺇﱃ ﺭﺏ ﺍﻟﻌﺰﺓ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﺭﺑﻨﺎ ﺃﺗﻴﻨﺎ ﻋﻠﻰ ﻋﺒﺎﺩ ﻣﻦ ﻋﺒـﺎﺩﻙ ﻳﻌﻈﻤـﻮﻥ‬
‫ﺁﻻﺀﻙ‪ ،‬ﻭﻳﺘﻠﻮﻥ ﻛﺘﺎﺑﻚ‪ ،‬ﻭﻳﺼﻠﻮﻥ ﻋﻠﻰ ﻧﺒﻴﻚ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺳﻠﻢ‪ ،‬ﻭﻳﺴﺄﻟﻮﻧﻚ ﻵﺧﺮ‪‬ﻢ‬
‫ﻭﺩﻧﻴﺎﻫﻢ‪ ،‬ﻓﻴﻘﻮﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ :‬ﻏﺸﻮﻫﻢ ﺭﲪﱵ‪ ،‬ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻳﺎ ﺭﺏ ﺇ ﹼﻥ ﻓﻴﻬﻢ ﻓﻼﻧﹰﺎ ﺍﳋﻄﺎﺀ ﺇﳕـﺎ‬
‫ﺍﻋﺘﻨﻘﻬﻢ ﺍﻋﺘﻨﺎﻗﹰﺎ! ﻓﻴﻘﻮﻝ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ :‬ﻏﺸﻮﻫﻢ ﺭﲪﱵ ﻓﻬﻢ ﺍﳉﻠﺴﺎﺀ ﻻ ﻳﺸﻘﻰ ‪‬ﻢ ﺟﻠﻴﺴﻬﻢ«‬
‫‪١٠٩‬‬ ‫»ﻭﺍﻟﺬﻱ ﻧﻔﺴﻲ ﺑﻴﺪﻩ ﺇﻥ ﻟﻮ ﺗﺪﻭﻣﻮﻥ ﻋﻠﻰ ﻣﺎ ﺗﻜﻮﻧﻮﻥ ﻋﻨﺪﻱ ﻭﰲ ﺍﻟﺬﻛﺮ‪ ،‬ﻟﺼﺎﻓﺤﺘﻜﻢ ﺍﳌﻼﺋﻜﺔ‬
‫ﻋﻠﻰ ﻓﺮﺷﻜﻢ ﻭﰲ ﻃﺮﻗﻜﻢ‪ ،‬ﻭﻟﻜﻦ ﻳﺎ ﺣﻨﻈﻠﺔ ﺳﺎﻋﺔ ﻭﺳﺎﻋﺔ«‬
‫‪١١٣‬‬ ‫»ﻣﺎ ﳚﺪ ﺍﻟﺸﻬﻴﺪ ﻣﻦ ﻣﺲ ﺍﻟﻘﺘﻞ ﺇﻻ ﻛﻤﺎ ﳚﺪ ﺃﺣﺪﻛﻢ ﻣﺲ ﺍﻟﻘﺮﺻﺔ«‬
‫‪١١٦‬‬ ‫ﺲ ﻋﺒ ‪‬ﺪ ﺍﻟﺪﻳﻨﺎﺭ ﻭﻋﺒﺪ ﺍﻟﺪﺭﻫﻢ ﻭﻋﺒﺪ ﺍﳋﻤﻴﺼﺔ‪ ،‬ﺇﻥ ﺃﹸﻋﻄﻲ ﺭﺿﻲ ﻭﺇﻥ ﱂ ﻳ‪‬ﻌﻂ ﺳﺨﻂ‪ ،‬ﺗﻌﺲ‬
‫»ﺗ‪ ‬ﻌ ‪‬‬
‫ﻭﺍﻧﺘﻜﺲ ﻭﺇﺫﺍ ﺷﻴﻚ ﻓﻼ ﺍﻧﺘﻘﺶ‪ ،‬ﻃﻮﰉ ﻟﻌﺒ ‪‬ﺪ ﺁﺧﺬﹲ ﺑﻌﻨﺎﻥ ﻓﺮﺳﻪ«‬
‫‪١٢٦‬‬ ‫ﺐ ﺍﷲ ﻣﻦ ﻗﻮ ﹴﻡ ﻳﺪﺧﻠﻮﻥ ﺍﳉ‪‬ﻨ ﹶﺔ ﰲ ﺍﻟﺴﻼﺳﻞ«‬
‫ﺠ ‪‬‬
‫» ‪‬ﻋ ﹺ‬
‫‪١٢٨‬‬ ‫»ﺍﻟﻨﻌﻤﺔ ﻣﻮﺻﻮﻟﺔ ﺑﺎﻟﺸﻜﺮ‪ ،‬ﻭﺍﻟﺸﻜﺮ ﻣﺘﻌﻠﻖ ﺑﺎﳌﺰﻳﺪ‪ ،‬ﻭﳘﺎ ﻣﻘﺮﻭﻧﺎﻥ ﰲ ﻗﺮﻥ‪ ،‬ﻭﻟﻦ ﻳﻨﻘﻄﻊ ﺍﳌﺰﻳـﺪ‬
‫ﻣﻦ ﺍﷲ ﺣﱴ ﻳﻨﻘﻄﻊ ﺍﻟﺸﻜﺮ ﻣﻦ ﺍﻟﻌﺒﺪ«‬
‫‪١٤١‬‬ ‫»ﺃﻫﻞ ﺍﳉﻨﺔ ﻣﻦ ﻻ ﳝﻮﺕ ﺣﱴ ﳝﻸ ﺍﷲ ﻣﺴﺎﻣﻌﻪ ﳑ‪‬ﺎ ﳛﺐ«‬
‫‪١٤١‬‬ ‫»ﺇﺫﺍ ﺃﺣﺐ ﺍﷲ ﻋﺒﺪﺍ ﲪﺎﻩ ﺍﻟﺪﻧﻴﺎ ﻛﻤﺎ ﻳﻈﻞ ﺃﺣﺪﻛﻢ ﳛﻤﻲ ﺳﻘﻴﻤﻪ ﺍﳌﺎﺀ«‬
‫‪٣٠٧‬‬
‫‪١٤٢‬‬ ‫»ﻟﻮﻛﺎﻧﺖ ﺍﻟﺪﻧﻴﺎ ﺗﻌﺪﻝ ﻋﻨﺪ ﺍﷲ ﺟﻨﺎﺡ ﺑﻌﻮﺿﺔ ﻣﺎ ﺳﻘﻰ ﻣﻨﻬﺎ ﻛﺎﻓﺮﹰﺍ ﺷﺮﺑﺔ ﻣﺎﺀ«‬
‫‪١٤٣‬‬ ‫»ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪ :‬ﺃﻋ ‪‬ﺪ ‪‬ﺩﺕ‪ ‬ﻟﻌﺒﺎﺩﻱ ﺍﻟﺼﺎﳊﲔ ﻣـﺎﻻ ﻋـﲔ ﺭﺃﺕ ﻭﻻ ﺃﺫﻥ‬
‫ﲰﻌﺖ ﻭﻻ ﺧﻄﺮ ﻋﻠﻰ ﻗﻠﺐ ﺑﺸﺮ«‬
‫‪١٤٤‬‬ ‫ﺖ ﺍﳋﲑ ﻭﺍﻟﺸ ‪‬ﺮ‪ ،‬ﻓﻄﻮﰉ ﳌﻦ ﻛﺎﻥ ﺍﳋﲑ ﻋﻠﻰ ﻳﺪﻩ ﻭﻭﻳﻞ ﳌﻦ ﻛﺎﻥ ﺍﻟﺸﺮ ﻋﻠﻰ ﻳﺪﻩ«‬
‫»ﺃﻧﺎ ﺍﷲ ﺧﻠﻘ ‪‬‬
‫‪١٤٤‬‬ ‫ﷲ ﻋﻨﺪ‪‬ﻩ«‬
‫»ﻣ‪‬ﻦ ﺳﺮﻩ ﹶﺃ ﹾﻥ ﻳﻌﻠﻢ ﻣﺎ ﹶﻟﻪ‪ ‬ﻋﻨ ‪‬ﺪ ﺍﷲ ﻓﻠﻴﻨﻈﺮ ﻣﺎ ِ‬
‫‪١٤٤‬‬ ‫ﻼ‪«..‬‬
‫ﻼ ﹸﻛﻠﹼﻤﺎ ﻣﺎﺕ ﺭﺟﻞ ﺃﺑﺪﻝ ﺍﷲ ﻣﻜﺎﻧﻪ ﺭﺟ ﹰ‬
‫»ﺍﻷﺑﺪﺍﻝ ﻳﻜﻮﻧﻮﻥ ﺑﺎﻟﺸﺎﻡ ﻭﻫﻢ ﺃﺭﺑﻌﻮﻥ ﺭﺟ ﹰ‬
‫‪١٤٥‬‬ ‫»ﺇﻥ ﻋﺒﺪﹰﺍ ﺧﲑﻩ ﺍﷲ ﺑﲔ ﺃﻥ ﻳﺆﺗﻴﻪ ﻣﻦ ﺯﻫﺮﺓ ﺍﻟﺪﻧﻴﺎ ﻣﺎ ﺷﺎﺀ ﻭﺑﲔ ﻣﺎ ﻋﻨﺪﻩ ﻓﺎﺧﺘﺎﺭ ﻣﺎ ﻋﻨﺪﻩ«‬
‫‪١٥٣‬‬ ‫»ﻛﻢ ﻣ‪‬ﻦ ﺻﺎﺋ ﹴﻢ ﻟﻴﺲ ﻟﻪ ﻣ‪‬ﻦ ﺻﻴﺎﻣﻪ ﺇﻻ ﺍﳉﻮﻉ‪ ،‬ﻭﻛﻢ ﻣﻦ ﻗﺎﺋﻢ ﻟﻴﺲ ﻟﻪ ﻣﻦ ﻗﻴ‪‬ﺎﻣﻪ ﺇﻻ ﺍﻟﺴ‪‬ﻬﺮ«‬
‫‪١٥٣‬‬ ‫»ﻟﻮﻻ ﺃ ﹼﻥ ﺍﳌﺆﻣﻦ ﻳﻌﺠﺐ ﺑﻌﻤﻠﻪ‪ ،‬ﻟ ‪‬ﻌﺼ‪‬ﻢ ﻣﻦ ﺍﻟﺬﻧﺐ ﺣﱴ ﻻ ﻳﻬ ‪‬ﻢ ﺑﻪ ﻭﻟﻜ ‪‬ﻦ ﺍﻟﺬﻧﺐ ﺧﲑ ﻣﻦ ﺍﻟﻌﺠﺐ«‬
‫‪١٥٦‬‬ ‫»ﺇ ﱠﻥ ﺍﻟﺪ‪‬ﻧﻴﺎ ﺣﻠﻮﺓﹲ ﺧﻀﺮﺓﹲ ﻭﺇ ﹼﻥ ﺍﷲ ﻣﺴﺘﺨﻠﻔﻜﻢ ﻓﻴﻬﺎ ﻓﻴﻨﻈﺮ ﻛﻴﻒ ﺗﻌﻤﻠﻮﻥ‪ ،‬ﻓﺎﺗﻘﻮﺍ ﺍﻟﺪﻧﻴﺎ ﻭﺍﺗﻘﻮﺍ‬
‫ﺍﻟﻨﺴﺎﺀ‪ ،‬ﻓﺈ ﹼﻥ ﺃﻭ‪‬ﻝ ﻓﺘﻨﺔ ﺑﲏ ﺇﺳﺮﺍﺋﻴﻞ ﻛﺎﻧﺖ ﰲ ﺍﻟﻨﺴﺎﺀ«‬
‫‪١٥٦‬‬ ‫ﺗﻼ ﺭﺳﻮﻝ ﺍﷲ ‪] z H G F E D C B A { :‬ﺍﻷﻧﻌـﺎﻡ‪،[١٢٥ :‬‬
‫ﻓﻘﺎﻟﻮﺍ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻭﻣﺎ ﻫﺬﺍ ﺍﻟﺸﺮﺡ؟ ﻓﻘﺎﻝ ﺍﻟﻨﱯ ‪» :‬ﻧﻮﺭ ‪‬ﻳﻘﺬﻑ ﺑﻪ ﰲ ﺍﻟﻘﻠﺐ ﻓﻴﻨﻔﺴـﺢ ﻟـﻪ‬
‫ﺍﻟﻘﻠﺐ« ﻗﺎﻝ‪ :‬ﻓﻘﻴﻞ‪ :‬ﻓﻬﻞ ﻟﺬﻟﻚ ﻣﻦ ﺃﻣﺎﺭﺓ ﻳﻌﺮﻑ ‪‬ﺎ؟ ﻗﺎﻝ ‪» :‬ﻧﻌﻢ«‪ ،‬ﻗﻴﻞ‪ :‬ﻭﻣﺎ ﻫـﻲ؟ ﻗـﺎﻝ‪:‬‬
‫»ﺍﻹﻧﺎﺑﺔ ﺇﱃ ﺩﺍﺭ ﺍﳋﻠﻮﺩ‪ ،‬ﻭﺍﻟﺘﺠﺎﰲ ﻋﻦ ﺩﺍﺭ ﺍﻟﻐﺮﻭﺭ‪ ،‬ﻭﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﻠﻤﻮﺕ ﻗﺒﻞ ﻟﻘﺎﺀ ﺍﳌﻮﺕ«‬
‫‪١٥٧‬‬ ‫»ﻛﻴﻒ ﺃﺻﺒﺤﺖ ﻳﺎ ﻣﻌﺎﺫ؟« ﻗﺎﻝ‪ :‬ﺃﺻﺒﺤﺖ ﻣﺆﻣﻨﹰﺎ ﺑﺎﷲ ﺗﻌﺎﱃ‪ ،‬ﻗﺎﻝ ‪» :‬ﺇﻥ ﻟﻜﻞ ﻗﻮﻝ ﻣﺼﺪﺍﻗﹰﺎ‪..‬‬
‫ﻭﻟﻜﻞ ﺣﻖ ﺣﻘﻴﻘﺔ‪ ...‬ﻓﻤﺎ ﻣﺼﺪﺍﻕ ﻣﺎ ﺗﻘﻮﻝ؟« ﻗﺎﻝ‪ :‬ﻳﺎ ﻧﱯ ﺍﷲ‪ ،‬ﻣﺎ ﺃﺻﺒﺤﺖ ﺻـﺒﺎﺣﹰﺎ ﻗـﻂ ﺇﻻ‬
‫ﻇﻨﻨﺖ ﺃﱐ ﻻ ﺃﻣﺴﻲ‪ ،‬ﻭﻣﺎ ﺃﻣﺴﻴﺖ ﻣﺴﺎ ًﺀ ﻗﻂ ﺇﻻ ﻇﻨﻨﺖ ﺃﱐ ﻻ ﺃﺻﺒﺢ‪ ،‬ﻭﻻ ﺧﻄـﻮﺕ ﺧﻄـﻮ ﹰﺓ ﺇﻻ‬
‫ﻇﻨﻨﺖ ﺃﱐ ﻻ ﺃﺗﺒﻌﻬﺎ ﺃﺧﺮﻯ‪ ،‬ﻭﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﻛﻞ ﺃﻣﺔ ﺟﺎﺛﻴﺔ ‪‬ﺗﺪﻋﻰ ﺇﱃ ﻛﺘﺎ‪‬ﺎ ﻭﻣﻌﻬﺎ ﻧﺒﻴﻬﺎ ﻭﺃﻭﺛﺎ‪‬ﺎ‬
‫ﺍﻟﱵ ﻛﺎﻧﺖ ﺗﻌﺒﺪ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ ،‬ﻭﻛﺄﱐ ﺃﻧﻈﺮ ﺇﱃ ﻋﻘﻮﺑﺔ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻭﺛﻮﺍﺏ ﺃﻫﻞ ﺍﳉﻨﺔ‪ ،‬ﻓﻘـﺎﻝ ‪:‬‬
‫»ﻋﺮﻓﺖ ﻓﺎﻟﺰﻡ«‬
‫‪١٦٨‬‬ ‫»ﺇﻥ ﺍﳌﻌﻮﻧﺔ ﺗﺄﰐ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﻗﺪﺭ ﺍﳌﺆﻭﻧﺔ‪ ،‬ﻭﺇﻥ ﺍﻟﺼﱪ ﻳﺄﰐ ﻣﻦ ﺍﷲ ﻋﻠﻰ ﻗﺪﺭ ﺍﻟﺒﻼﺀ«‬
‫‪١٦٩‬‬ ‫»ﻟﻦ ﻳﻐﻠﺐ ﻋﺴﺮ ﻳﺴﺮﻳﻦ«‬
‫‪١٧٠‬‬ ‫»ﺍﳊﻼﻝ ﺑ‪‬ﻴﻦ ﻭﺍﳊﺮﺍﻡ ﺑ‪‬ﻴﻦ«‬
‫‪١٧٣‬‬ ‫»ﻟﻮ ﺧﺸﻊ ﻗﻠﺐ ﻫﺬﺍ ﳋﺸﻌﺖ ﺟﻮﺍﺭﺣﻪ«‬
‫‪١٧٥‬‬ ‫»ﱂ ﻳﺘﺤﺴﺮ ﺃﻫﻞ ﺍﳉﻨﺔ ﺇﻻ ﻋﻠﻰ ﺳﺎﻋﺔ ﻣﺮ‪‬ﺕ ‪‬ﻢ ﱂ ﻳﺬﻛﺮﻭﺍ ﺍﷲ ﻓﻴﻬﺎ«‬
‫‪١٧٥‬‬ ‫»ﻫﻲ ﺍﳌﺎﻧﻌﺔ‪ ،‬ﻫﻲ ﺍﳌﻨﺠﻴﺔ ﺗﻨﺠﻲ ﺻﺎﺣﺒﻬﺎ ﻣﻦ ﻋﺬﺍﺏ ﺍﻟﻘﱪ«‬

‫‪٣٠٨‬‬
‫‪١٨٢‬‬ ‫»ﺇﻥ ﺍﷲ ﻻ ﻳﻨﺎﻡ ﻭﻻ ﻳﻨﺒﻐﻲ ﻟﻪ ﺃﻥ ﻳﻨﺎﻡ‪ ،‬ﳜﻔﺾ ﺍﻟﻘﺴﻂ ﻭﻳﺮﻓﻌﻪ‪ ،‬ﺣﺠﺎﺑﻪ ﺍﻟﻨـﻮﺭ ﻟـﻮ ﻛﺸـﻔﻬﺎ‬
‫ﻷﺣﺮﻗﺖ ﺳﺒﺤﺎﺕ ﻭﺟﻬﻪ ﻛﻞ ﺷﻲﺀ ﺃﺩﺭﻛﻪ ﺑﺼﺮﻩ ﻣﻦ ﺧﻠﻘﻪ«‬
‫‪١٨٦‬‬ ‫ﺕ ﻧﻔﺴﻲ ﺗﻘﻮﺍﻫﺎ ﻭﺯﻛﹼﻬﺎ ﺃﻧﺖ ﺧﲑ ﻣﻦ ﺯﻛﹼﺎﻫﺎ«‬
‫»ﺍﻟﻠﻬﻢ ﺁ ‪‬‬
‫‪١٨٦‬‬ ‫»ﺯ‪‬ﺭ ‪‬ﻏ‪‬ﺒﹰﺎ ﺗ‪‬ﺰﺩﺩ ﺣ‪‬ﺒﹰﺎ«‬
‫‪١٨٧‬‬ ‫»ﺍﻟﺼ‪‬ﻼﺓ ﻋﻤﺎﺩ ﺍﻟﺪ‪‬ﻳﻦ‪ ،‬ﻣﻦ ﺃﻗﺎﻣﻬﺎ ﺃﻗﺎﻡ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﻣﻦ ﻫﺪﻣﻬﺎ ﻫﺪﻡ ﺍﻟﺪﻳﻦ«‬
‫‪١٨٧‬‬ ‫»ﻟﻴﺲ ﻛ ﹼﻞ ﻣﺼ ﱟﻞ ﻳ‪‬ﺼﻠﻲ«‬
‫‪١٨٧‬‬ ‫»ﺃﻓﺮﺃﻳﺘﻢ ﺇﻥ ﻛﺎﻥ ‪‬ﺮ ﻋﻠﻰ ﺑﺎﺏ ﺃﺣﺪﻛﻢ ﻳﻐﺘﺴﻞ ﻣﻨﻪ ﻛ ﹼﻞ ﻳﻮﻡ ﲬﺲ ﻣﺮﺍﺕ ﻫﻞ ﻳﺒﻘﻰ ﻣﻦ ﺩﺭﻧﻪ ﺷـﻲﺀ؟«‬
‫ﻗﺎﻟﻮﺍ‪ :‬ﻻ ﻳﺒﻘﻰ ﻣﻦ ﺩﺭﻧﻪ ﺷﻲﺀ‪ ،‬ﻗﺎﻝ ‪» :‬ﻛﺬﻟﻚ ﺍﻟﺼﻠﻮﺍﺕ ﺍﳋﻤﺲ ﳝﺤﻮ ﺍﷲ ‪ ‬ﻦ ﺍﳋﻄﺎﻳﺎ«‬
‫‪١٨٩‬‬ ‫»ﺇﺫﺍ ﺃﺣﺐ ﺃﺣﺪﻛﻢ ﺃﻥ ﻳ‪‬ﺤﺪ‪‬ﺙ ﺭﺑﻪ ﻓﻠﻴﻘﺮﺃ ﺍﻟﻘﺮﺁﻥ«‬
‫‪١٨٩‬‬ ‫ﺖ ﺍﻟﺼﻼ ﹶﺓ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻧﺼﻔﲔ‪ ،‬ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳـﺄﻝ‪ ،‬ﻓـﺈﺫﺍ ﻗـﺎﻝ ﺍﻟﻌﺒـﺪ‪:‬‬
‫»ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ :‬ﻗﺴﻤ ‪‬‬
‫{‪] zIHGF‬ﺍﻟﻔﺎﲢﺔ‪ [٢ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﲪﺪﱐ ﻋﺒﺪﻱ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‪z L K { :‬‬
‫]ﺍﻟﻔﺎﲢﺔ‪ [٣ :‬ﻗﺎﻝ ﺗﻌﺎﱃ‪ :‬ﺃﺛﲎ ﻋﻠ ‪‬ﻲ ﻋﺒﺪﻱ‪ ،‬ﻭﺇﺫﺍ ﻗﺎﻝ‪] z P O N { :‬ﺍﻟﻔﺎﲢﺔ‪ [٤ :‬ﻗﺎﻝ‪ :‬ﳎ‪‬ﺪﱐ‬
‫ﻋﺒﺪﻱ‪ ،‬ﻓﺈﺫﺍ ﻗﺎﻝ‪] z U T S R {:‬ﺍﻟﻔﺎﲢﺔ‪ [٥ :‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﺑﻴﲏ ﻭﺑﲔ ﻋﺒﺪﻱ ﻭﻟﻌﺒـﺪﻱ‬
‫ﻣﺎ ﺳﺄﻝ‪ ،‬ﻓـﺈﺫﺍ ﻗـﺎﻝ‪b a ` _ ^ ] \ [ Z Y X W { :‬‬
‫‪] z c‬ﺍﻟﻔﺎﲢﺔ‪ [٧ – ٦ :‬ﻗﺎﻝ‪ :‬ﻫﺬﺍ ﻟﻌﺒﺪﻱ ﻭﻟﻌﺒﺪﻱ ﻣﺎ ﺳﺄﻝ«‬
‫‪١٩٢‬‬ ‫»ﻗﻮﱄ‪ :‬ﺍﻟﻠﻬﻢ ﺇﻧﻚ ﻋﻔﻮ ﲢﺐ ﺍﻟﻌﻔﻮ ﻓﺎﻋﻒ ﻋﲏ«‬
‫‪١٩٤‬‬ ‫»ﺍﻟﻠﻬﻢ ﻻ ﺗﻜﻠﲏ ﺇﱃ ﻧﻔﺴﻲ ﻃﺮﻓﺔ ﻋﲔ ﻭﺃﺻﻠﺢ ﱄ ﺷﺄﱐ ﻛﻠﻪ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ«‬
‫‪١٩٦‬‬ ‫»ﻣﻦ ﺗﻮﺍﺿﻊ ﷲ ﺩﺭﺟﺔ ﺭﻓﻌﻪ ﺍﷲ ﺩﺭﺟﺔ ﺣﱴ ﳚﻌﻠﻪ ﰲ ﻋﻠﻴﲔ‪ ،‬ﻭﻣﻦ ﺗﻜﱪ ﻋﻠﻰ ﺍﷲ ﺩﺭﺟﺔ ﻭﺿﻌﻪ‬
‫ﺍﷲ ﺩﺭﺟﺔ ﺣﱴ ﳚﻌﻠﻪ ﰲ ﺃﺳﻔﻞ ﺍﻟﺴﺎﻓﻠﲔ«‬
‫‪٢٠٣‬‬ ‫»ﻗﺎﻝ ﺗﻌﺎﻟـﻰ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ‪:‬ﻳﺎ ﻋﺒﺎﺩﻱ ﻟﻮ ﺃﻥ ﺃﻭﻟﻜﻢ ﻭﺁﺧﺮﻛﻢ ﻭﺇﻧﺴـﻜﻢ ﻭﺟـﻨﻜﻢ‬
‫ﻛﺎﻧﻮﺍ ﻋﻠﻰ ﺃﺗﻘﻰ ﻗﻠﺐ ﺭﺟﻞ ﻭﺍﺣﺪ ﻣﻨﻜﻢ ﻣﺎ ﺯﺍﺩ ﺫﻟﻚ ﰲ ﻣﻠﻜﻲ ﺷﻴﺌﹰﺎ‪« ...‬‬
‫‪٢٠٣‬‬ ‫»ﺃﻭﺣﻲ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﻧﱯ ﻣﻦ ﺍﻷﻧﺒﻴﺎﺀ‪ :‬ﻗﻞ ﻟﻌﺒﺎﺩﻱ ﺍﻟﺼﺪﻳﻘﲔ‪ :‬ﻻ ﻳﻐﺘﺮﻭﺍ ﰊ‪ ،‬ﻓﺈﱐ ﺇﻥ ﺃﻗﻢ ﻋﻠﻴﻬﻢ‬
‫ﻗﺴﻄﻲ ﺃﻭ ﻋﺪﱄ ﺃﻋﺬ‪‬ﻢ ﻏﲑ ﻇﺎﱂ ﳍﻢ‪ ،‬ﻭﻗﻞ ﻟﻌﺒﺎﺩﻱ ﺍﳌﺬﻧﺒﲔ‪ :‬ﻻ ﻳﻴﺄﺳﻮﺍ ﻣﻦ ﺭﲪﱵ‪ ،‬ﻓﺈﱐ ﻻ ﻳﻜﱪ‬
‫ﻋﻠﻲ ﺫﻧﺐ ﺃﻏﻔﺮﻩ ﳍﻢ«‬
‫‪٢١٠‬‬ ‫»ﺃﺗﺪﺭﻭﻥ ﻣﻦ ﺍﳌﺆﻣﻦ؟« ﻗﺎﻟﻮﺍ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ! ﻗﺎﻝ ﺭﺳﻮﻝ ‪» :‬ﺍﳌﺆﻣﻦ ﻻ ﳝﻮﺕ ﺣﱴ ﳝﻸ ﺍﷲ‬
‫ﻣﺴﺎﻣﻌﻪ ﳑﺎ ﳛﺐ‪ ،‬ﻫﻞ ﺗﺪﺭﻭﻥ ﻣﻦ ﺍﻟﻔﺎﺟﺮ؟« ﻗﺎﻟﻮﺍ‪ :‬ﺍﷲ ﻭﺭﺳﻮﻟﻪ ﺃﻋﻠﻢ! ﻗﺎﻝ ‪» :‬ﺍﻟﻔﺎﺟﺮ ﺍﻟﺬﻱ‬
‫ﻻ ﳝﻮﺕ ﺣﱴ ﳝﻸ ﺍﷲ ﻣﺴﺎﻣﻌﻪ ﳑﺎ ﻳﻜﺮﻩ‪ ،‬ﻭﻟﻮ ﺃﻥ ﻋﺒﺪﹰﺍ ﺍﺗﻘﻰ ﺍﷲ ﰲ ﺟﻮﻑ ﺑﻴﺖ ﺇﱃ ﺳﺒﻌﲔ‪ ،‬ﻋﻠﻰ‬

‫‪٣٠٩‬‬
 ‫ﻛﻞ ﺑﻴﺖ ﺑﺎﺏ ﻣﻦ ﺣﺪﻳﺪ‪ ،‬ﺃﻟﺒﺴﻪ ﺍﷲ ﺭﺩﺍﺀ ﻋﻤﻠﻪ ﺣﱴ ﻳﺘﺤﺪﺙ ‪‬ﺎ ﺍﻟﻨﺎﺱ ﻭﻳﺰﻳﺪﻭﻥ«‬
‫‪٢١٦‬‬ ‫»ﻧﻮﺭ‪ ‬ﺃﱏ ﺃﺭﺍﻩ؟«‬
‫‪٢٣٦‬‬ ‫ﻼ«‬
‫»ﺭﺏ ﺷﻬﻮﺓ ﺳﺎﻋ ‪‬ﺔ ﺃﻭﺭﺛﺖ ﺣﺰﻧﹰﺎ ﻃﻮﻳ ﹰ‬
‫‪٢٣٩‬‬ ‫»ﺭﺃﺱ ﺍﳊﻜﻤﺔ ﳐﺎﻓﺔ ﺍﷲ«‬
‫‪٢٤٧‬‬ ‫»ﺇﻟﻴﻚ ﺃﺷﻜﻮ ﺿﻌﻒ ﻗﻮﰐ ﻭﻗﻠﹼﺔ ﺣﻴﻠﱵ ﻭﻫﻮﺍﱐ ﻋﻠﻰ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻧﺖ ﺭﰊ ﻭﺭﺏ ﺍﳌﺴﺘﻀـﻌﻔﲔ؛ ﺇﱃ ﻣـﻦ‬
‫ﺐ ﻣﻠﹼﻜﺘﻪ ﺃﻣﺮﻱ؟ ﺇﻥ ﱂ ﻳﻜﻦ ﺑﻚ ﻏﻀﺐ‪ ‬ﻋﻠ ‪‬ﻲ ﻓﻼ ﺃﺑﺎﱄ«‬
‫ﺗﻜﻠﲏ؟ ﺇﱃ ﺑﻌﻴ ‪‬ﺪ ﻳﺘﺠﻬﻤﲏ؟ ﺃﻡ ﺇﱃ ﻗﺮﻳ ﹴ‬
‫‪٢٦١‬‬ ‫»ﻣﺎ ﺟﻠﺲ ﻗﻮﻡ‪ ‬ﳎﻠﺴﹰﺎ ﱂ ﻳﺬﻛﺮﻭﺍ ﺍﷲ ﻓﻴﻪ ﺇﻻ ﻛﺎﻥ ﻋﻠﻴﻬﻢ ﺗ‪‬ﺮﻩ«‬
‫‪٢٦٢‬‬ ‫»ﻣﻦ ﺍﺑﺘﻠﻲ ﻓﺼﱪ ﻭﺃﻋـﻄﻲ ﻓﺸﻜﺮ‪ ،‬ﻭﻇﹸﻠﻢ ﻓﻐﻔﺮ‪ ،‬ﻭﻇﹶﻠﻢ ﻓﺎﺳﺘﻐﻔﺮ«‪..‬‬
‫‪٢٦٥‬‬ ‫»ﻣﺎ ﻃﻠﻌﺖ ﴰﺲ ﻗﻂ ﺇﻻ ﺑﻌﺚ ﲜﻨﺒﺘﻴﻬﺎ ﻣﻠﻜﺎﻥ ﻳﻨﺎﺩﻳﺎﻥ‪ ،‬ﻳ‪‬ﺴﻤﻌﺎﻥ ﺃﻫﻞ ﺍﻷﺭﺽ ﺇﻻ ﺍﻟﺜﻘﻠﲔ‪ :‬ﻳﺎ‬
‫ﺃﻳﻬﺎ ﺍﻟﻨﺎﺱ ﻫ ﹼﻠﻤﻮﺍ ﺇﱃ ﺭﺑﻜﻢ‪ ،‬ﻓﺈﻥ ﻣﺎ ﻗﻞ ﻭﻛﻔﻰ ﺧﲑ ﳑﺎ ﻛﺜﺮ ﻭﺃﳍﻰ‪ ،‬ﻭﻻ ﺁﺑﺖ ﴰـﺲ ﻗـﻂ ﺇﻻ‬
‫ﺑﻌﺚ ﲜﻨﺒﺘﻴﻬﺎ ﻣﻠﻜﺎﻥ ﻳﻨﺎﺩﻳﺎﻥ ﻳﺴﻤﻌﺎﻥ ﺃﻫﻞ ﺍﻷﺭﺽ ﺇﻻ ﺍﻟﺜﻘﻠﲔ‪ :‬ﺍﻟﻠﻬﻢ ﺃﻋﻂ ﻣﻨﻔﻘﹰﺎ ﺧﻠﻔﹰﺎ ﻭﺃﻋـﻂ‬
‫ﳑﺴﻜﹰﺎ ﻣﺎ ﹰﻻ ﺗﻠﻔﹰﺎ«‪.‬‬
‫‪٢٦٥‬‬ ‫»ﺍﻟﻠﻬﻢ ﺍﺟﻌﻞ ﺭﺯﻕ ﺁﻝ ﳏﻤ ‪‬ﺪ ﻛ‪‬ﻔﺎﻓﹰﺎ«‬
‫‪٢٦٩‬‬ ‫»ﺃﺷﺪ ﺍﻟﻨﺎﺱ ﻋﺬﺍﺑﹰﺎ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﺎﱂ ﱂ ﻳﻨﻔﻌﻪ ﻋﻠﻤﻪ«‬
‫‪٢٧٠‬‬ ‫»ﻃﻮﰉ ﳌﻦ ﺗﻮﺍﺿﻊ ﻣﻦ ﻏﲑ ﻣﻨﻘﺼﺔ«‬
‫‪٢٧١‬‬ ‫»ﺃﻧﻪ ﻣ ‪‬ﺮ ﻋﻠﻰ ﻗﻮﻡ ﻭﻫﻢ ﻭﻗﻮﻑ ﻋﻠﻰ ﺩﻭﺍﺏ ﳍﻢ ﻭﺭﻭﺍﺣﻞ‪ ،‬ﻓﻘﺎﻝ ﳍ ‪‬ﻢ‪ :‬ﺍﺭﻛﺒﻮﻫﺎ ﺳﺎﳌ ﹰﺔ ﻭﺩﻋﻮﻫـﺎ‬
‫ﺏ ﻣﺮﻛﻮﺑﺔ ﺧﲑ ﻣﻦ ﺭﺍﻛﺒﻬﺎ‪،‬‬
‫ﺳﺎﳌ ﹰﺔ‪ ،‬ﻭﻻ ﺗﺘ‪‬ﺨﺬﻭﻫﺎ ﻛﺮﺍﺳ ‪‬ﻲ ﻷﺣﺎﺩﻳﺜﻜﻢ ﰲ ﺍﻟﻄﺮﻕ ﻭﺍﻷﺳﻮﺍﻕ‪ ،‬ﻓ ‪‬ﺮ ‪‬‬
‫ﻭﺃﻛﺜﺮ ﺫﻛﺮﹰﺍ ﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ ﻣ ‪‬ﻨ ‪‬ﻪ«‬
‫‪٢٧٢‬‬ ‫»ﺃﻧﺎ ﺳﻴﹺﺪ ﻭﻟﺪ ﺁﺩﻡ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﺃﻭﻝ ﻣﻦ ﻳﻨﺸﻖ ﻋﻨﻪ ﺍﻟﻘﱪ ﻭﺃﻭﻝ ﺷﺎﻓﻊ ﻭﺃﻭﻝ ﻣﺸﻔﻊﹴ«‬
‫‪٢٧٢‬‬ ‫»ﻣﻦ ﺗﻮﺍﺿﻊ ﷲ ﺭﻓﻌﻪ ﺍﷲ« ﻭﻗﺎﻝ‪» :‬ﺍﻧﺘﻌﺶ ﻧﻌﺸﻚ ﺍﷲ‪ ،‬ﻓﻬﻮ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﻋﻈﻴﻢ ﻭﰲ ﻧﻔﺴـﻪ‬
‫ﺻﻐﲑ‪ ،‬ﻭﻣﻦ ﺗﻜﱪ ﻗﺼﻤﻪ ﺍﷲ« ﻭﻗﺎﻝ‪» :‬ﺍﺧﺴﺄ ﻓﻬﻮ ﰲ ﺃﻋﲔ ﺍﻟﻨﺎﺱ ﺻﻐﲑ ﻭﰲ ﻧﻔﺴﻪ ﻛﺒﲑ«‬
‫‪٢٧٨‬‬ ‫»ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻗﻌﺪ ﻻﺑﻦ ﺁﺩﻡ ﺑﺄﻃﺮﻗﻪ‪ ،‬ﻓﻘﻌﺪ ﻟﻪ ﺑﻄﺮﻳﻖ ﺍﻹﺳﻼﻡ ﻓﻘﺎﻝ‪ :‬ﺗﺴﻠ ‪‬ﻢ ﻭﺗﺬﺭ ﺩﻳﻨﻚ ﻭﺩﻳﻦ‬
‫ﺁﺑﺎﺋﻚ ﻭﺁﺑﺎﺀ ﺃﻣﻚ! ﻓﻌﺼﺎﻩ ﻓﺄﺳﻠﻢ‪ ،‬ﰒ ﻗﻌﺪ ﻟﻪ ﺑﻄﺮﻳﻖ ﺍﳍﺠﺮﺓ ﻓﻘﺎﻝ‪ :‬ـﺎﺟﺮ ﻭﺗـﺪﻉ ﺃﺭﺿـﻚ‬
‫ﻭﲰﺎﺀ ‪‬ﻙ! ﻭﺇﳕﺎ ﻣﺜﻞ ﺍﳌﻬﺎﺟﺮ ﻛﻤﺜﻞ ﺍﻟﻔﺮﺱ ﰲ ﺍﻟﻄﻮﻝ‪ ،‬ﻓﻌﺼﺎﻩ ﻓﻬﺎﺟﺮ‪ ،‬ﰒ ﻗﻌﺪ ﻟﻪ ﺑﻄﺮﻳﻖ ﺍﳉﻬـﺎﺩ‬
‫ﺢ ﺍﳌﺮﺃﺓ ﻭﻳﻘﺴﻢ ﺍﳌﺎﻝ! ﻓﻌﺼﺎﻩ ﻓﺠﺎﻫﺪ‪،‬‬
‫ﻓﻘﺎﻝ‪ :‬ﲡﺎﻫﺪ ﻓﻬﻮ ﺟﻬﺪ ﺍﻟﻨﻔﺲ ﻭﺍﳌﺎﻝ ﻓﺘﻘﺎﺗﻞ ﻓﺘﻘﺘﻞ ﻓﺘ‪‬ﻨﻜ ‪‬‬
‫ﻓﻤﻦ ﻓﻌﻞ ﺫﻟﻚ ﻛﺎﻥ ﺣﻘﹰﺎ ﻋﻠﻰ ﺍﷲ ‪ ‬ﺃﻥ ﻳﺪﺧﻠﻪ ﺍﳉﻨﺔ‪ ،‬ﻭﺇﻥ ﻏﺮﻕ ﻛﺎﻥ ﺣﻘـﹰﺎ ﻋﻠـﻰ ﺍﷲ ﺃﻥ‬
‫ﳉﻨ‪‬ﺔ«‪.‬‬
‫ﻳﺪﺧﻠﻪ ﺍﳉﻨ ﹶﺔ‪ ،‬ﺃﻭ ﻭﻗﺼﺘﻪ ﺩﺍﺑﺘﻪ ﻛﺎﻥ ﺣﻘﹰﺎ ﻋﻠﻰ ﺍﷲ ﺃﻥ ﻳﺪﺧﻠﻪ ﺍ ﹶ‬

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‫‪٢٧٩‬‬ ‫»ﻭﻟﻌ ﹼﻞ ﺃﻋﺪﻯ ﻋﺪﻭ ﻟﻚ ﻧﻔﺴﻚ ﺍﻟﱵ ﺑﲔ ﺟﻨﺒﻴﻚ«‬
‫‪٢٨٠‬‬ ‫»ﻻ ﺗﻘﻞ ﺗﻌﺲ ﺍﻟﺸﻴﻄﺎﻥ ﻓﺈﻧﻚ ﺇﺫﺍ ﻗﻠﺖ ﺗﻌﺲ ﺍﻟﺸﻴﻄﺎﻥ ﺗﻌﺎﻇﻢ ﺍﻟﺸﻴﻄﺎﻥ ﰲ ﻧﻔﺴـﻪ ﻭﺻـﺮﻋﺘﻪ‬
‫ﺑﻘﻮﰐ ﻓﺈﺫﺍ ﻗﻠﺖ ﺑﺴﻢ ﺍﷲ ﺗﺼﺎﻏﺮﺕ ﺇﻟﻴﻪ ﻧﻔﺴﻪ ﺣﱴ ﻳﻜﻮﻥ ﺃﺻﻐﺮ ﻣﻦ ﺫﺑﺎﺏ«‬
‫‪٢٨٢‬‬ ‫»ﺇﻥ ﺍﷲ ﻭﻣﻼﺋﻜﺘﻪ ﻭﺃﻫﻞ ﺍﻟﺴﻤﻮﺍﺕ ﻭﺍﻷﺭﺿﲔ ﺣﱴ ﺍﻟﻨﻤﻠﺔ ﰲ ﺣﺠﺮﻫﺎ ﻭﺣﱴ ﺍﳊﻮﺕ ﻟﻴﺼﻠﻮﻥ‬
‫ﻋﻠﻰ ﻣﻌﻠﻢ ﺍﻟﻨﺎﺱ ﺍﳋﲑ«‬

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 ‫ﻗﺮﻳﺒﹰﺎ‬
‫ﺍﳉﺰﺀ ﺍﳋﺎﻣﺲ‬
‫ﻣﻦ‬
‫ﺳﻠﺴﻠﺔ ﺍﻟﻮﻓﺎﺀ ﻹﻣﺎﻡ ﺃﻫﻞ ﺍﻟﺼﻔﺎﺀ‬

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