AGô````¨dG

q o
QQódG
AÓ``°†ØdG á``gõfh AÓ``≤©dG á``°VhQ ÜÉ``àc ø```e

OGóYEG
¿ÉÑ©°ûdG ø`ª`jCG
@aiman_alshaban

≈dhC’G á©Ñ£dG
Ω2014 - `g 1435
á«æØdGh á«HOC’G á«μ∏ŸG ¥ƒ≤M ™«ªL
`````d áXƒØfi

≈dhC’G á©Ñ£dG
Ω2014 - `g 1435
 ‫‪٥‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫اﻟﻤﻘﺪﻣﺔ‬
‫ﺍﳊﻤـﺪ ﷲ ﻭﺍﻟﺼـﻼﺓ ﻭﺍﻟﺴـﻼﻡ ﻋﲆ ﺭﺳـﻮﻝ ﺍﷲ‪ ،‬ﻭﻋـﲆ ﺁﻟﻪ ﻭﺻﺤﺒـﻪ ﻭﻣﻦ ﺍﺗﺒـﻊ ﻫﺪﺍﻩ‪،‬‬
‫ﻭﺑﻌﺪ‪:‬‬
‫ﳌﺎ ﺍﺑﺘﻌﺪ ﺍﻟﻨﺎﺱ ﻛﺜﲑﺍ ﻋﻦ ﺣﺎﻝ ﺳـﻠﻔﻨﺎ ﺍﻟﺼﺎﻟﺢ؛ ﻋﻠﲈ ﻭﻋﻤﻼ‪ ..‬ﺳـﻠﻮﻛﺎ ﻭﻣﻨﻬﺎﺟﺎ‪ ..‬ﻛﺎﻥ‬
‫ﻟﺰﺍﻣﺎ ﻋﻠﻴﻨﺎ ﺃﻥ ﻧﻘﻒ ﻭﻧﺴـﺘﺨﺮﺝ ﻣﻦ ﺑﻄﻮﻥ ﻛﺘﺒﻬﻢ ﻭﻣﺎ ﺧ ﹼﻠﻔﻮﻩ ﻟﻨﺎ ﻣﻦ ﺗﺮﺍﺙ ﻭﺃﺩﺏ‪ ،‬ﻳﻨﲑ‬
‫ﺍﻟﻄﺮﻳﻖ ﻭﻳﺴـﺘﻨﻬﺾ ﺍﳍﻤﻢ‪ ،‬ﺳـﻴﲈ ﰲ ﺍﳉﺎﻧﺐ ﺍﻟﱰﺑﻮﻱ ﺍﻟﺬﻱ ﻧﺤﻦ ﺑﺄﻣﺲ ﺍﳊﺎﺟﺔ ﺇﻟﻴﻪ‪ ،‬ﰲ‬
‫ﺩﻧﻴﺎ ﺍﳌﺎﺩﻳﺎﺕ ﻭﻛﺜﺮﺓ ﺍﳌﻐﺮﻳﺎﺕ ﻭﺍﻧﻜﺒﺎﺏ ﺍﻟﻨﺎﺱ ﻋﲆ ﺍﻟﺸﻬﻮﺍﺕ‪.‬‬
‫ﻭﻣﻦ ﺗﻠﻚ ﺍﻟﻜﺘﺐ ﺍﻟﻨﺎﻓﻌﺔ‪ ،‬ﺍﻟﺘﻲ ﺣﻮﺕ ﻋﺒﺎﺭﺍﺕ ﺟﺎﻣﻌﺔ‪ ،‬ﻭﻓﻘﺮﺍﺕ ﻣﺎﺗﻌﺔ؛ ﻛﺘﺎﺏ " ﺭﻭﺿﺔ‬
‫ﺍﻟﻌﻘـﻼﺀ ﻭﻧﺰﻫـﺔ ﺍﻟﻔﻀﻼﺀ" ﻟﻺﻣـﺎﻡ ﺍﻟﻌﻼﻣﺔ ﺍﳊﺎﻓـﻆ ﺃﺑﻮ ﺣﺎﺗﻢ ﳏﻤﺪ ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﻟﺒﺴـﺘﻲ‬
‫)ﺕ‪٣٥٤:‬ﻫــ (‪ ،‬ﺻﺎﺣـﺐ ﺍﻟﻜﺘﺐ ﺍﳌﺸـﻬﻮﺭﺓ ﻣﻨﻬﺎ ﻛﺘﺎﺏ‪ :‬ﺻﺤﻴﺢ ﺍﺑﻦ ﺣﺒﺎﻥ ﺍﳌﺴـﻤﻰ"‬
‫ﺍﳌﺴﻨﺪ ﺍﻟﺼﺤﻴﺢ ﻋﲆ ﺍﻟﺘﻘﺎﺳﻴﻢ ﻭﺍﻷﻧﻮﺍﻉ"‪ ،‬ﻗﺎﻝ ﻋﻨﻪ ﺍﳊﺎﻛﻢ ﻛﲈ ﰲ ﺍﻟﺴﲑ‪ :‬ﻛﺎﻥ ﺍﺑﻦ ﺣﺒﺎﻥ‬
‫ﻣﻦ ﺃﻭﻋﻴﺔ ﺍﻟﻌﻠﻢ ﰲ ﺍﻟﻔﻘﻪ‪ ،‬ﻭﺍﻟﻠﻐﺔ‪ ،‬ﻭﺍﳊﺪﻳﺚ‪ ،‬ﻭﺍﻟﻮﻋﻆ‪ ،‬ﻭﻣﻦ ﻋﻘﻼﺀ ﺍﻟﺮﺟﺎﻝ‪.‬‬
‫ﺍﻟﺮ ﹶﻋﺎﻉ ﻣﻦ ﹶ‬
‫ﺍﻟﻌﺎﱂ ﻳﻐﱰﻭﻥ‬ ‫ﻳﻘـﻮﻝ ﺍﺑـﻦ ﺣﺒﺎﻥ ﰲ ﻣﻘﺪﻣﺔ ﻛﺘﺎﺑﻪ ﺍﻟﺬﻱ ﺑﲔ ﺃﻳﺪﻳﻨﺎ‪ :‬ﻓﻠـﲈ ﺭﺃﻳﺖ ﱡ‬
‫ﺍﻟﻨﺎﺱ ﻳﻘﺘﺪﻭﻥ ﺑﺄﻣﺜﺎﳍﻢ‪ ،‬ﺩﻋﺎﲏ ﺫﻟﻚ ﺇﱃ ﺗﺼﻨﻴﻒ ﻛﺘﺎﺏ ﺧﻔﻴﻒ‪،‬‬ ‫ﹺ‬ ‫ﻭﺍﳍﻤﺞ ﻣﻦ‬
‫ﹶ‬ ‫ﺑﺄﻓﻌﺎﳍـﻢ‪،‬‬
‫ﻳﺸﺘﻤﻞ ﻣﺘﻀﻤﻨﻪ ﻋﲆ ﻣﻌﻨﻰ ﻟﻄﻴﻒ‪ ،‬ﳑﺎ ﳛﺘﺎﺝ ﺇﻟﻴﻪ ﺍﻟﻌﻘﻼﺀ ﰲ ﺃﻳﺎﻣﻬﻢ‪ ،‬ﻣﻦ ﻣﻌﺮﻓﺔ ﺍﻷﺣﻮﺍﻝ‬
‫ﻛﺎﻟﺘﺬﻛﺮﺓ ﻟﺬﻭﻱ ﺍﳊﺠﻰ ﻋﻨﺪ ﺣﴬﲥﻢ‪ ،‬ﻭﻛﺎﳌﻌﲔ ﻷﻭﱃ ﺍﻟ ﱡﻨﻬﻰ ﻋﻨﺪ‬ ‫ﹺ‬ ‫ﰲ ﺃﻭﻗﺎﲥﻢ‪ ،‬ﻟﻴﻜﻮﻥ‬
‫ﺍﻟﻨﺪﻳـﻢ ﺍﻟﺼﺎﺩﻕ ﻟﻠﻌﺎﻗﻞ ﰲ‬
‫ﹶ‬ ‫ﹺﹸ‬
‫ﺍﻟﻌـﺎﱂ ﺑﻪ ﺃﻗﺮﺍﻧﻪ‪ ،‬ﻭﺍﳊﺎﻓﻆ ﻟـﻪ ﺃﺗﺮﺍﺑﻪ‪ ،‬ﻳﻜﻮﻥ‬ ‫ﻏﻴﺒﺘﻬـﻢ‪ ،‬ﻳﻔﻮﻕ‬
‫ﺺ ﺑﻪ ﻣﻦ ﳛﺐ ﻣﻦ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﱂ ﻳﻔﺘﻘﺪﻩ‬ ‫ﹶ‬
‫ﺍﳊﺎﻓﻆ ﻟﻪ ﰲ ﺍﻟﻔﻠﻮﺍﺕ‪ ،‬ﺇﻥ ﹶﺧ ﱠ‬ ‫ﺍﳋﻠﻮﺍﺕ‪ ،‬ﻭﺍﳌﺆﻧﺲ‬
‫)‪(١‬‬
‫ﻣﻦ ﺩﻳﻮﺍﻧﻪ‪ ،‬ﻭﺇﻥ ﺍﺳﺘﺒﺪﱠ ﺑﻪ ﺩﻭﻥ ﺃﻭﻟﻴﺎﺋﻪ ‪ ،‬ﻓﺎﻕ ﺑﻪ ﻋﲆ ﻧﻈﺮﺍﺋﻪ‪.‬‬
‫ﺍﻋﺘﻤـﺪﺕ ﰲ ﻛﺘﺎﺏ " ﺭﻭﺿﺔ ﺍﻟﻌﻘﻼﺀ " ﻋﲆ ﻃﺒﻌﺔ ﻣﻄﺒﻌﺔ ﺍﻟﺴـﻨﺔ ﺍﳌﺤﻤﺪﻳﺔ )‪١٣٦٨‬ﻫـ‪-‬‬
‫‪١٩٤٩‬ﻡ ()‪ ،(٢‬ﻭﻗﻤﺖ ﺑﺎﻧﺘﻘﺎﺀ ﻭﺍﺧﺘﻴﺎﺭ ﺑﻌﺾ ﺍﻟﻌﺒﺎﺭﺍﺕ ﺍﻟﻨﻔﻴﺴـﺔ ﻭﺍﳌﻘﻮﻻﺕ ﺍﳌﻬﻤﺔ ﻻﺑﻦ‬
‫ﺣﺒﺎﻥ ﺃﻭ ﻣﻦ ﻧﻘﻞ ﻋﻨﻬﻢ‪ ،‬ﺩﻭﻥ ﺫﻛﺮ ﺍﻟﺴﻨﺪ ﻟﺴﻬﻮﻟﺔ ﺍﻟﻮﺻﻮﻝ ﻭﺍﻻﺳﺘﻔﺎﺩﺓ ﻣﻦ ﺗﻠﻚ ﺍﻟﺪﺭﺭ‪،‬‬
‫ﻣﻊ ﻭﺿﻊ ﻋﻨﺎﻭﻳﻦ ﺗﻨﺎﺳﺐ ﻛﻞ ﻣﻘﻮﻟﺔ ﺃﻭ ﻓﻘﺮﺓ‪.‬‬

‫‪ -١‬ﺭﻭﺿﺔ ﺍﻟﻌﻘﻼﺀ ﻭﻧﺰﻫﺔ ﺍﻟﻔﻀﻼﺀ ﺹ‪.٥١‬‬

‫‪ -٢‬ﺍﻟﻄﺒﻌﺔ ﺑﺘﺤﻘﻴﻖ ﻭﺗﺼﺤﻴﺢ ﳏﻤﺪ ﳏﻲ ﺍﻟﺪﻳﻦ ﻋﺒﺪ ﺍﳊﻤﻴﺪ‪ ،‬ﳏﻤﺪ ﻋﺒﺪ ﺍﻟﺮﺯﺍﻕ ﲪﺰﺓ‪ ،‬ﳏﻤﺪ ﺣﺎﻣﺪ ﺍﻟﻔﻘﻲ‪.‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٦‬‬

‫ﰲ ﺣﺎﻟـﺔ ﺫﻛـﺮ ﺍﻟﻌﺒﺎﺭﺓ ﺩﻭﻥ ﻧﺴـﺒﺘﻬﺎ ﻟﻘﺎﺋﻞ‪ ،‬ﻫـﺬﺍ ﻳﻌﻨﻲ ﺃﳖﺎ ﻣـﻦ ﻛﻼﻡ ﺍﳌﺼﻨﻒ ﺃﰊ ﺣﺎﺗﻢ‬
‫ﻗﻞ ﹼ‬
‫ﻭﺩﻝ "‬ ‫ﺍﺑـﻦ ﺣﺒﺎﻥ ﺭﲪـﻪ ﺍﷲ‪ ،‬ﻛﲈ ﻗﻤﺖ ﺑﻮﺿﻊ ﻓﻘـﺮﺓ ﲢﺖ ﻋﻨﻮﺍﻥ " ﺍﻟﺪﺭﺭ ﺍﻟﻐـﺮﺍﺀ ﳑﺎ ﱠ‬
‫ﻟﻠﻤﻘـﻮﻻﺕ ﺍﻟﻘﺼﲑﺓ ﺍﻟﺘﻲ ﻻ ﺗﺘﺠﺎﻭﺯ ﺍﻟﺴـﻄﺮ ﺍﻟﻮﺍﺣﺪ ﺫﺍﺕ ﺍﻟـﺪﻻﻻﺕ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﻓﻘﺮﺓ‬
‫" ﺍﻟﺪﺭﺭ ﺍﻟﻐﺮﺍﺀ ﳑﺎ ﻗﻴﻞ ﺷﻌﺮﺍ" ﻣﻊ ﺫﻛﺮ ﺭﻗﻢ ﺍﻟﺼﻔﺤﺔ ﻟﻜﻞ ﻋﺒﺎﺭﺓ ﺃﻭ ﲨﻠﺔ ﺃﻭ ﺷﻌﺮ‪.‬‬

‫ﺃﻳﻤﻦﺍﻟﺸﻌﺒﺎﻥ‬
‫ﺍﳌﴩﻑ ﺍﻟﻌﺎﻡ ﻋﲆ ﻣﻮﻗﻊ ﺳﻤﺖ ﻧﺖ‬
‫‪@aiman_alshaban‬‬
‫‪ -٧‬ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪١٤٣٤ -‬ﻫـ‬
‫‪٢٠١٣/٩/١٣‬ﻡ‬
 ‫‪٧‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪AÓ¡÷G äÉLQOh AÉgódG ÖJGôe‬‬

‫ﻴﻞ ﻟﻪ‪ :‬ﺷـﻴﻄﺎﻥ‪ ،‬ﻓـﺈﺫﺍ ﻋﺘﺎ ﰲ ﺍﻟﻄﻐﻴﺎﻥ ﹺﻗ ﹶ‬
‫ﻴﻞ‪ :‬ﻣﺎﺭﺩ‪،‬‬ ‫ﺍﻟﺮﺟـﻞ ﺇﺫﺍ ﺩﺧﻞ ﰲ ﺃﻭﻝ ﺣﺪ ﺍﻟﺪﻫﺎﺀ ﹺﻗ ﹶ‬
‫ﻴﻞ‪ :‬ﻋﺒﻘﺮﻱ‪ ،‬ﻓﺈﺫﺍ ﲨﻊ ﺇﱃ ﺧﺒﺜﻪ ﺷﺪﺓ ﴍ ﹺﻗ ﹶ‬
‫ﻴﻞ‪ :‬ﻋﻔﺮﻳﺖ‪.‬‬ ‫ﻓﺈﺫﺍ ﺯﺍﺩ ﻋﲆ ﺫﻟﻚ ﹺﻗ ﹶ‬
‫ﻭﻛﺬﻟـﻚ ﺍﳉﺎﻫـﻞ‪ ،‬ﻳﻘﺎﻝ ﻟـﻪ ﰲ ﺃﻭﻝ ﺩﺭﺟﺘﻪ‪ :‬ﺍﳌﺎﺋﻖ‪ ،‬ﺛﻢ ﺍﻟﺮﻗﻴﻊ‪ ،‬ﺛـﻢ ﺍﻷﻧﻮﻙ‪ ،‬ﺛﻢ ﺍﻷﲪﻖ‪.‬‬
‫ﺹ‪.١٧-١٦‬‬
‫‪πLôdG ≈£©jo Ée ÒN‬‬
‫ﻴﻞ‪ :‬ﻓﺈﻥ ﱂ ﻳﻜﻦ؟ ﹶﻗ ﹶ‬
‫ﺎﻝ‪:‬‬ ‫ﺎﻝ‪ :‬ﻏﺮﻳﺰﺓ ﻋﻘﻞ‪ ،‬ﹺﻗ ﹶ‬ ‫ﹺﻗ ﹶ‬
‫ﻴﻞ ﻻﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ :‬ﹶﻣﺎ ﺧﲑ ﹶﻣﺎ ﺃﻋﻄﻰ ﺍﻟﺮﺟﻞ؟ ﹶﻗ ﹶ‬
‫ﺎﻝ‪ :‬ﺃﺥ ﺻﺎﻟﺢ ﻳﺴﺘﺸـﲑﻩ‪ ،‬ﹺﻗ ﹶ‬
‫ﻴﻞ‪ :‬ﻓـﺈﻥ ﱂ ﻳﻜﻦ؟ ﹶﻗ ﹶ‬
‫ﺎﻝ‪:‬‬ ‫ﺃﺩﺏ ﺣﺴـﻦ‪ ،‬ﹺﻗ ﹶ‬
‫ﻴـﻞ‪ :‬ﻓﺈﻥ ﱂ ﻳﻜـﻦ؟ ﹶﻗ ﹶ‬
‫ﺎﻝ‪ :‬ﻣﻮﺕ ﻋﺎﺟﻞ‪ .‬ﺹ‪.١٧‬‬ ‫ﺻﻤﺖ ﻃﻮﻳﻞ‪ ،‬ﹺﻗ ﹶ‬
‫ﻴﻞ‪ :‬ﻓﺈﻥ ﱂ ﻳﻜﻦ؟ ﹶﻗ ﹶ‬

‫◊ ‪π≤©dG äƒb ºμn‬‬

‫‪p G‬‬
‫ﻗﻮﺕ ﺍﻷﺟﺴﺎﺩ ﺍﳌﻄﺎﻋﻢ‪ ،‬ﻭﻗﻮﺕ ﺍﻟﻌﻘﻞ ﹺ‬
‫ﺍﳊ ﹶﻜﻢ‪ ،‬ﻓﻜﲈ ﺃﻥ ﺍﻷﺟﺴﺎﺩ ﲤﻮﺕ ﻋﻨﺪ ﻓﻘﺪ ﺍﻟﻄﻌﺎﻡ‬
‫ﻭﺍﻟﴩﺍﺏ‪ ،‬ﻛﺬﻟﻚ ﺍﻟﻌﻘﻮﻝ‪ :‬ﺇﺫﺍ ﻓﻘﺪﺕ ﻗﻮﲥﺎ ﻣﻦ ﺍﳊﻜﻤﺔ ﻣﺎﺗﺖ‪ .‬ﺹ‪.١٨‬‬
‫‪܃∏≤dG AGhO π≤©dG‬‬
‫ﺍﻟﻌﻘـﻞ ﺩﻭﺍﺀ ﺍﻟﻘﻠـﻮﺏ‪ ،‬ﻭ ﹶﻣ ﹺﻄﻴﺔ ﺍﳌﺠﺘﻬﺪﻳﻦ‪ ،‬ﻭﺑﺬﺭ ﺣﺮﺍﺛﺔ ﺍﻵﺧﺮﺓ‪ ،‬ﻭﺗﺎﺝ ﺍﳌﺆﻣﻦ ﰲ ﺍﻟﺪﻧﻴﺎ‪،‬‬
‫ﻭﻋﺪﱠ ﺗﻪ ﰲ ﻭﻗﻮﻉ ﺍﻟﻨﻮﺍﺋﺐ‪ ،‬ﻭﻣﻦ ﻋﺪﻡ ﺍﻟﻌﻘﻞ ﱂ ﻳﺰﺩﻩ ﺍﻟﺴﻠﻄﺎﻥ ﻋﺰﺍ‪ ،‬ﻭﻻ ﺍﳌﺎﻝ ﻳﺮﻓﻌﻪ ﻗﺪﺭﺍ‪،‬‬ ‫ﹸ‬
‫ﻭﻻ ﹶﻋ ﹶ‬
‫ﻘـﻞ ﳌـﻦ ﺃﻏﻔﻠﻪ ﹶﻋـﻦ ﺃﺧﺮﺍﻩ‪ ،‬ﹶﻣﺎ ﳚـﺪ ﻣﻦ ﻟﺬﺓ ﺩﻧﻴـﺎﻩ‪ ،‬ﻓﻜﲈ ﺃﻥ ﺃﺷـﺪ ﺍﻟﺰﻣﺎﻧﺔ ﺍﳉﻬﻞ‪،‬‬
‫ﻛﺬﻟﻚ ﺃﺷﺪ ﺍﻟﻔﺎﻗﺔ ﻋﺪﻡ ﺍﻟﻌﻘﻞ‪ .‬ﺹ‪.١٩‬‬
‫‪o AÉ«°TC’G ™ØfCG‬‬
‫‪ˆG iƒ≤J ™e ójó°S π≤Y‬‬
‫ﱪ ﹺﲏ ﺑﹺ ﹶﺄ ﹾﺣ ﹶﺴ ﹺـﻦ ﹶ ﹾ‬
‫ﳾ ﹴﺀ ﹶﺭ ﹶﺃ ﹾﻳﺘ ﹸﹶﻪ‪.‬‬ ‫ﺏ ﹶﻋ ﱠﻤ ﹶﺮ ﹶﺩ ﹾﻫ ﹰﺮﺍ‪ :‬ﹶﺃ ﹾﺧ ﹺ ﹾ‬ ‫ﺎﻝ ﹸﻣ ﹶﻌﺎ ﹺﻭ ﹶﻳ ﹸﺔ ﹾﺑ ﹸﻦ ﹶﺃ ﹺﰊ ﹸﺳ ﹾـﻔ ﹶﻴ ﹶ‬
‫ﺎﻥ ﻟﹺ ﹶﺮ ﹸﺟﻞﹴ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻌ ﹶﺮ ﹺ‬ ‫ﹶﻗ ﹶ‬
‫ﺍﻵﺧ ﹶﺮ ﹺﺓ‪ .‬ﺹ‪.١٩‬‬ ‫ﺐ ﹺ‬ ‫ﺍﷲﹺ‪ ،‬ﹶﻭ ﹶﻃ ﹶﻠ ﹺ‬‫ﺎﻝ‪ :‬ﹶﻋ ﹾﻘ ﹲﻞ ﹸﻃ ﹺﻠ ﹶﺐ ﺑﹺ ﹺﻪ ﹸﻣ ﹸﺮﻭ ﹶﺀ ﹲﺓ‪ ،‬ﹶﻣ ﹶﻊ ﹶﺗ ﹾﻘ ﹶﻮ￯ ﱠ‬ ‫ﹶﻗ ﹶ‬

‫‪¬LƒdG ø°ùM øe ™ØfCG π≤©dG ø°ùM‬‬

‫ﻣﻦ ﹶﺣ ﹸﺴ ﹶﻦ ﻋﻘﻠﻪ ﻭﻗﺒﺢ ﻭﺟﻬﻪ‪ ،‬ﻓﻘﺪ ﺃﻓﻘﺪ ﻓﻀﺎﺋﻞ ﻧﻔﺴﻪ ﻗﺒﺎﺋﺢ ﻭﺟﻬﻪ‪ ،‬ﻭﻣﻦ ﺣﺴﻦ ﻭﺟﻬﻪ‬
‫ﹶﺎﺳﻦ ﻭﺟﻬﻪ ﻧﻘﺎﺋﺺ ﻧﻔﺴﻪ‪ .‬ﺹ‪.٢١‬‬ ‫ﻭﻗﻞ ﻋﻘﻠﻪ‪ ،‬ﻓﻘﺪ ﺃﺫﻫﺐ ﹶﳏ ﹺ‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٨‬‬

‫‪πª©dG º∏©dG AÉ°†àbG‬‬

‫ﻛـﲈ ﻻ ﻳﻨﻔـﻊ ﺍﻻﺟﺘﻬـﺎﺩ ﺑﻐﲑ ﺗﻮﻓﻴـﻖ‪ ،‬ﻭﻻ ﺍﳉﲈﻝ ﺑﻐﲑ ﺣـﻼﻭﺓ‪ ،‬ﻭﻻ ﺍﻟـﴪﻭﺭ ﺑﻐﲑ ﺃﻣﻦ‪،‬‬
‫ﻛﺬﻟﻚ ﻻ ﻳﻨﻔﻊ ﺍﻟﻌﻘﻞ ﺑﻐﲑ ﻭﺭﻉ‪ ،‬ﻭﻻ ﺍﳊﻔﻆ ﺑﻐﲑ ﻋﻤﻞ‪ .‬ﺹ‪.٢١‬‬
‫’ ‪GóMCG ô≤ëà°ùJ‬‬
‫ﺍﻟﻌﺎﻗﻞ ﻻ ﻳﺴﺘﺤﻘﺮ ﺃﺣﺪﺍ؛ ﻷﻥ ﻣﻦ ﺍﺳﺘﺤﻘﺮ ﺍﻟﺴﻠﻄﺎﻥ ﺃﻓﺴﺪ ﺩﻧﻴﺎﻩ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺤﻘﺮ ﺍﻷﺗﻘﻴﺎﺀ‬
‫ﺃﻫﻠﻚ ﺩﻳﻨﻪ‪ ،‬ﻭﻣﻦ ﺍﺳـﺘﺤﻘﺮ ﺍﻹﺧﻮﺍﻥ ﺃﻓﻨﻰ ﻣﺮﻭﺀﺗﻪ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﺤﻘﺮ ﺍﻟﻌﺎﻡ ﺃﺫﻫﺐ ﺻﻴﺎﻧﺘﻪ‪.‬‬
‫ﺹ‪.٢٢‬‬
‫‪¬°ùØf ܃«Y ±ôY øe πbÉ©dG‬‬
‫ﺍﻟﻌﺎﻗﻞ ﻻ ﳜﻔﻰ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻋﻴﺐ ﻧﻔﺴﻪ؛ ﻷﻥ ﻣﻦ ﺧﻔﻲ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻋﻴﺐ ﻧﻔﺴﻪ‪ ،‬ﺧﻔﻴﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﳏﺎﺳﻦ‬
‫ﻏﲑﻩ‪ ،‬ﻭﺇﻥ ﻣﻦ ﺃﺷـﺪ ﺍﻟﻌﻘﻮﺑﺔ ﻟﻠﻤﺮﺀ‪ ،‬ﺃﻥ ﳜﻔﻰ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻋﻴﺒﻪ‪ ،‬ﻷﻧﻪ ﻟﻴﺲ ﺑﻤﻘﻠﻊ ﹶﻋﻦ ﻋﻴﺒﻪ ﻣﻦ‬
‫ﱂ ﻳﻌﺮﻓﻪ‪ ،‬ﻭﻟﻴﺲ ﺑﻨﺎﺋﻞ ﳏﺎﺳﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﱂ ﻳﻌﺮﻓﻬﺎ‪ .‬ﺹ‪.٢٢‬‬
‫‪√ôªY πMGôe ‘ πbÉ©dG äÉeÓY‬‬
‫ﺍﻟﻌﺎﻗـﻞ ﻳﻜـﻮﻥ ﺣﺴـﻦ ﺍﳌﺄﺧﺬ ﰲ ﺻﻐﺮﻩ‪ ،‬ﺻﺤﻴـﺢ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺻﺒﺎﻩ‪ ،‬ﺣﺴـﻦ ﺍﻟﻌﻔﺔ ﻋﻨﺪ‬
‫ﺇﺩﺭﺍﻛﻪ‪ ،‬ﹶﺭ ﹺ ﹶ‬
‫ﴈ ﺍﻟﺸـﲈﺋﻞ ﰲ ﺷـﺒﺎﺑﻪ‪ ،‬ﺫﺍ ﺍﻟﺮﺃﻱ ﻭﺍﳊﺰﻡ ﰲ ﻛﻬﻮﻟﺘﻪ‪ ،‬ﻳﻀﻊ ﻧﻔﺴـﻪ ﺩﻭﻥ ﻏﺎﻳﺘﻪ‬
‫ﺑﺮﺗﻮﺓ)‪ .(١‬ﺹ‪.٢٣-٢٢‬‬
‫‪AÉ«°TCG áKÓK ÖæŒ πbÉ©∏d »¨Ñæj‬‬
‫ﺍﻟﻮﺍﺟـﺐ ﻋـﲆ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﳚﺘﻨﺐ ﺃﺷـﻴﺎﺀ ﺛﻼﺛﺔ‪ ،‬ﻓﺈﳖﺎ ﺃﴎﻉ ﰲ ﺇﻓﺴـﺎﺩ ﺍﻟﻌﻘﻞ ﻣﻦ ﺍﻟﻨﺎﺭ ﰲ‬
‫ﻮﺳﺞ‪ :‬ﺍﻻﺳﺘﻐﺮﺍﻕ ﰲ ﺍﻟﻀﺤﻚ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻟﺘﻤﻨﻲ‪ ،‬ﻭﺳﻮﺀ ﺍﻟﺘﺜﺒﺖ‪ .‬ﺹ‪.٢٣‬‬ ‫ﹶﻳﺒﹺﻴﺲ ﹶ‬
‫ﺍﻟﻌ ﹶ‬
‫‪√OhóM ±ô©j øen πbÉ©dG‬‬
‫ﺍﻟﻌﺎﻗﻞ ﻻ ﻳﺘﻜﻠﻒ ﹶﻣﺎ ﻻ ﻳﻄﻴﻖ‪ ،‬ﻭﻻ ﻳﺴـﻌﻰ ﺇﻻ ﳌﺎ ﻳﺪﺭﻙ‪ ،‬ﻭﻻ ﹶﻳ ﹺﻌﺪﹸ ﺇﻻ ﺑﲈ ﻳﻘﺪﺭ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ ،‬ﻭﻻ‬
‫ﺍﻟﻐﻨﺎﺀ)‪ ،(٢‬ﻭﻻ‬ ‫ﻳﻨﻔـﻖ ﺇﻻ ﺑﻘﺪﺭ ﹶﻣﺎ ﻳﺴـﺘﻔﻴﺪ‪ ،‬ﻭﻻ ﻳﻄﻠﺐ ﻣـﻦ ﺍﳉﺰﺍﺀ ﺇﻻ ﺑﻘﺪﺭ ﹶﻣﺎ ﻋﻨﺪﻩ ﻣـﻦ ﹶ‬
‫ﻳﻔﺮﺡ ﺑﲈ ﻧﺎﻝ‪ ،‬ﺇﻻ ﺑﲈ ﺃﺟﺪ￯ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻧﻔﻌﻪ ﻣﻨﻪ‪ .‬ﺹ‪.٢٣‬‬
‫‪ -١‬ﺍﻟﺮﺗﻮﺓ‪ :‬ﺍﳋﻄﻮﺓ‪.‬‬
‫‪ -٢‬ﹶ‬
‫ﺍﻟﻐﻨﺎﺀ‪ :‬ﺍﻟﻨﻔﻊ‪.‬‬
 ‫‪٩‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪πbÉ©dG äÉØ°U øe‬‬

‫ﻻ ﺗـﻜﺎﺩ ﺗﺮ￯ ﻋﺎﻗـﻼ ﺇﻻ ﻣﻮﻗﺮﺍ ﻟﻠﺮﺅﺳـﺎﺀ‪ ،‬ﻧﺎﺻﺤﺎ ﻟﻸﻗﺮﺍﻥ‪ ،‬ﻣﻮﺍﺗﻴـﺎ ﻟﻺﺧﻮﺍﻥ‪ ،‬ﻣﺘﺤﺮﺯﺍ‬
‫ﻣـﻦ ﺍﻷﻋﺪﺍﺀ‪ ،‬ﻏﲑ ﺣﺎﺳـﺪ ﻟﻸﺻﺤﺎﺏ‪ ،‬ﻭﻻ ﳐﺎﺩﻉ ﻟﻸﺣﺒـﺎﺏ‪ ،‬ﻭﻻ ﻳﺘﺤﺮﺵ ﺑﺎﻷﴍﺍﺭ‪،‬‬
‫ﻭﻻ ﻳﺒﺨـﻞ ﰲ ﺍﻟﻐﻨـﻰ‪ ،‬ﻭﻻ ﹶﻳ ﹶ‬
‫ﴩ ﹸﻩ ﰲ ﺍﻟﻔﺎﻗـﺔ‪ ،‬ﻭﻻ ﻳﻨﻘﺎﺩ ﻟﻠﻬـﻮ￯‪ ،‬ﻭﻻ ﳚﻤﺢ ﰲ ﺍﻟﻐﻀﺐ‪،‬‬
‫ﻭﻻ ﻳﻤﺮﺡ ﰲ ﺍﻟﻮﻻﻳﺔ‪ ،‬ﻭﻻ ﻳﺘﻤﻨﻰ ﹶﻣﺎ ﻻ ﳚﺪ‪ ،‬ﻭﻻ ﻳﻜﺘﻨﺰ ﺇﺫﺍ ﻭﺟﺪ‪ ،‬ﻭﻻ ﻳﺪﺧﻞ ﰲ ﺩﻋﻮ￯‪،‬‬
‫ﺪﱄ ﺑﺤﺠﺔ ﺣﺘﻰ ﻳﺮ￯ ﻗﺎﺿﻴﺎ‪ ،‬ﻭﻻ ﻳﺸـﻜﻮ ﺍﻟﻮﺟﻊ ﺇﻻ ﻋﻨﺪ ﻣﻦ‬ ‫ﻭﻻ ﻳﺸـﺎﺭﻙ ﰲ ﹺﻣ ﹶﺮﺍﺀ‪ ،‬ﻭﻻ ﹸﻳ ﹺ‬
‫ﻳﺮﺟﻮ ﻋﻨﺪﻩ ﺍﻟﱪﺀ‪ .‬ﺹ‪.٢٤‬‬
‫’ “‪¬«a ¢ù«d Éà ∑ÒZ ìó‬‬
‫ﻣـﻦ ﻣـﺪﺡ ﺭﺟﻼ ﺑﲈ ﻟﻴـﺲ ﻓﻴﻪ‪ ،‬ﻓﻘﺪ ﺑﺎﻟـﻎ ﰲ ﻫﺠﺎﺋﻪ‪ ،‬ﻭﻣﻦ ﻗﺒـﻞ ﺍﳌﺪﺡ ﺑـﲈ ﱂ ﻳﻔﻌﻠﻪ‪ ،‬ﻓﻘﺪ‬
‫ﺍﺳﺘﻬﺪﻑ ﻟﻠﺴﺨﺮﻳﺔ‪ .‬ﺹ‪.٢٤‬‬
‫‪πb ¿EGh ºæ¨e πbÉ©∏d ´Éªà°S’G‬‬
‫ﻛﻼﻡ ﺍﻟﻌﺎﻗﻞ ﻭﺇﻥ ﻛﺎﻥ ﻧﺰﺭﺍ)‪ (١‬ﺣﻈﻮﺓ ﻋﻈﻴﻤﺔ‪ ،‬ﻛﲈ ﺃﻥ ﻣﻘﺎﺭﻓﺔ ﺍﳌﺄﺛﻢ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻧﺰﺭﺍ ﻣﺼﻴﺒﺔ‬
‫ﺟﻠﻴﻠﺔ‪ .‬ﺹ‪.٢٤‬‬
‫‪πbÉ©dG ≈∏Y ÖLGƒdG‬‬
‫ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺣﺴﻦ ﺍﻟﺴﻤﺖ‪ ،‬ﻃﻮﻳﻞ ﺍﻟﺼﻤﺖ‪ ،‬ﻓﺈﻥ ﺫﻟﻚ ﻣﻦ ﺃﺧﻼﻕ‬
‫ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻛﲈ ﺃﻥ ﺳﻮﺀ ﺍﻟﺴﻤﺖ ﻭﺗﺮﻙ ﺍﻟﺼﻤﺖ ﻣﻦ ﺷﻴﻢ ﺍﻷﺷﻘﻴﺎﺀ‪ .‬ﺹ‪.٢٥‬‬
‫‪È°üdGh π≤©∏d π«ªL ¬«Ñ°ûJ‬‬
‫ﻟﻮ ﺃﻥ ﺍﻟﻌﻘﻞ ﺷـﺠﺮﺓ‪ ،‬ﻟﻜﺎﻧﺖ ﻣﻦ ﺃﺣﺴﻦ ﺍﻟﺸﺠﺮ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻟﺼﱪ ﻟﻮ ﻛﺎﻥ ﺛﻤﺮﺓ‪ ،‬ﻟﻜﺎﻥ ﻣﻦ‬
‫ﺃﻛﺮﻡ ﺍﻟﺜﻤﺮ‪ .‬ﺹ‪.٢٦‬‬
‫‪äɪŸG ó©H ÉŸ äÉ◊É°üdG øe OhõJ‬‬
‫ﻗﺎﻝ ﺍﳊﺴـﻦ‪ :‬ﺇﻧﻜﻢ ﻭﻗﻮﻑ ﻫﺎﻫﻨﺎ ﺗﻨﺘﻈﺮﻭﻥ ﺁﺟﺎﻟﻜﻢ‪ ،‬ﻭﻋﻨﺪ ﺍﳌﻮﺕ ﺗﻠﻘﻮﻥ ﺍﳋﱪ‪ ،‬ﻓﺨﺬﻭﺍ‬
‫ﳑﺎ ﻋﻨﺪﻛﻢ ﳌﺎ ﺑﻌﺪﻛﻢ‪ .‬ﺹ‪.٢٩‬‬
‫‪ -١‬ﻧﺰﺭﺍ‪ :‬ﻗﻠﻴﻼ‪.‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪١٠‬‬

‫’ ‪ÉãÑN GPEG ɪ¡æe åÑNCG ’h ÉHÉW GPEG ¿É°ù∏dGh Ö∏≤dG øe Ö«WCG‬‬

‫ﹶﻋﻦ ﺧﺎﻟﺪ ﺍﻟﺮﺑﻌﻲ‪ ،‬ﹶﻗ ﹶ‬
‫ﺎﻝ‪ :‬ﻛﺎﻥ ﻟﻘﲈﻥ ﻋﺒﺪﺍ ﺣﺒﺸﻴﺎ ﻧﺠﺎﺭﺍ‪ ،‬ﻓﺄﻣﺮﻩ ﺳﻴﺪﻩ ﺃﻥ ﻳﺬﺑﺢ ﺷﺎ ﹰﺓ‪ ،‬ﻓﺬﺑﺢ‬
‫ﻀﻐﺘﲔ ﰲ ﺍﻟﺸﺎﺓ‪ ،‬ﻓﺄﺗﺎﻩ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﻠﺐ‪ ،‬ﺛﻢ ﻣﻜﺚ ﺃﻳﺎﻣﺎ‪،‬‬‫ﺷﺎﺓ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺋﺘﻨﻲ ﺑﺄﻃﻴﺐ ﹸﻣ ﹶ‬
‫ﻓﻘﺎﻝ‪:‬ﺍﺫﺑﺢ ﺷـﺎﺓ‪ ،‬ﻓﺬﺑﺢ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﺍﺋﺘﻨﻲ ﺑﺄﺧﺒﺚ ﻣﻀﻐﺘﲔ ﰲ ﺍﻟﺸـﺎﺓ‪ ،‬ﻓﺄﻟﻘﻰ ﺇﻟﻴﻪ ﺍﻟﻠﺴﺎﻥ‬
‫ﻭﺍﻟﻘﻠﺐ‪ ،‬ﻓﻘﺎﻝ ﻟﻪ ﺳﻴﺪﻩ‪ :‬ﻗﻠﺖ ﻟﻚ ﺣﲔ ﺫﺑﺤﺖ ﺍﻟﺸﺎﺓ‪ :‬ﺍﺋﺘﻨﻲ ﺑﺄﻃﻴﺐ ﻣﻀﻐﺘﲔ ﰲ ﺍﻟﺸﺎﺓ‪،‬‬
‫ﺫﺑﺤﺖ ﺍﻟﺸﺎﺓ‪:‬ﺍﺋﺘﻨﻲ ﺑﺄﺧﺒﺚ ﻣﻀﻐﺘﲔ‬
‫ﹶ‬ ‫ﻓﺄﺗﻴﺘﻨﻲ ﺑﺎﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﻠﺐ‪ ،‬ﺛﻢ ﻗﻠﺖ ﻟﻚ ﺍﻵﻥ ﺣﲔ‬
‫ﰲ ﺍﻟﺸﺎﺓ‪ ،‬ﻓﺄﻟﻘﻴﺖ ﺍﻟﻠﺴﺎﻥ ﻭﺍﻟﻘﻠﺐ؟ ﻓﻘﺎﻝ‪ :‬ﺇﻧﻪ ﻻ ﺃﻃﻴﺐ ﻣﻨﻬﲈ ﺇﺫﺍ ﻃﺎﺑﺎ‪ ،‬ﻭﻻ ﺃﺧﺒﺚ ﻣﻨﻬﲈ‬
‫ﺇﺫﺍ ﺧﺒﺜﺎ‪ .‬ﺹ‪.٣٠-٢٩‬‬

‫‪?¬dGƒMCG πbÉ©dG ôHój ∞«c‬‬

‫ﺍﻟﻌﺎﻗﻞ ﻳﺪﺑﺮ ﺃﺣﻮﺍﻟﻪ ﺑﺼﺤﺔ ﺍﻟﻮﺭﻉ‪ ،‬ﻭﻳﻤﴤ ﺃﺳﺒﺎﺑﻪ ﺑﻠﺰﻭﻡ ﺍﻟﺘﻘﻮ￯‪ ،‬ﻷﻥ ﺫﻟﻚ ﺃﻭﻝ ﹸﺷ ﹶﻌﺐ‬
‫ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻟﻴﺲ ﺇﻟﻴﻪ ﺳﺒﻴﻞ ﺇﻻ ﺑﺼﻼﺡ ﺍﻟﻘﻠﺐ‪ .‬ﺹ‪.٣١‬‬

‫‪䃟G ó©H ÉŸ ó©à°SG‬‬

‫ـﺎﻝ‪ :‬ﻛﻴﻒ ﺣﺎﻝ ﻣﻦ‬ ‫ـﺎﻝ ﺭﺟﻞ ﻟﻠﺤﺴـﻦ‪ :‬ﻳﺎ ﺃﺑﺎ ﹶﺳ ﹺ‬
‫ـﻌﻴﺪ‪ ،‬ﻛﻴﻒ ﺃﻧﺖ؟ ﻭﻛﻴـﻒ ﺣﺎﻟﻚ؟ ﹶﻗ ﹶ‬ ‫ﹶﻗ ﹶ‬
‫ﺃﻣﺴﻰ ﻭﺃﺻﺒﺢ ﻳﻨﺘﻈﺮ ﺍﳌﻮﺕ‪ ،‬ﻭﻻ ﻳﺪﺭﻱ ﹶﻣﺎ ﻳﺼﻨﻊ ﺑﻪ؟ ﺹ‪.٣٣‬‬

‫‪ÚWÓ°ùdG ÜGƒHCG øY OÉ©àH’G »°†à≤j º∏©dG‬‬

‫ﻳﻘﻮﻝ ﺍﻟﻔﻀﻴﻞ ﹾﺑﻦ ﻋﻴﺎﺽ‪ :‬ﹶﻣﺎ ﺃﻗﺒﺢ ﺑﺎﻟﻌﺎﱂ ﻳﺆﺗﻰ ﺇﱃ ﺑﺎﺑﻪ‪ ،‬ﻓﻴﻘﺎﻝ‪ :‬ﺃﻳﻦ ﺍﻟﻌﺎﱂ؟ ﻓﻴﻘﺎﻝ‪ :‬ﻋﻨﺪ‬
‫ﺍﻷﻣﲑ‪ ،‬ﺃﻳﻦ ﺍﻟﻌﺎﱂ؟ ﻓﻴﻘﺎﻝ‪ :‬ﻋﻨﺪ ﺍﻟﻘﺎﴈ‪ ،‬ﹶﻣﺎ ﻟﻠﻌﺎﱂ ﻭﻣﺎ ﻟﻠﻘﺎﴈ؟ ﻭﻣﺎ ﻟﻠﻌﺎﱂ ﻭﻣﺎ ﻟﻸﻣﲑ؟‬
‫ﻳﻨﺒﻐﻲ ﻟﻠﻌﺎﱂ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﻣﺴﺠﺪﻩ ﻳﻘﺮﺃ ﰲ ﻣﺼﺤﻔﻪ !ﺹ‪.٣٥‬‬

‫‪º∏©dG Ö∏£H ÊCÉàdG‬‬

‫ﹴ‬
‫ﻭﻃﻴﺶ‪ ،‬ﺍﻃﻠﺒﻮﻩ ﺑﺴـﻜﻴﻨﺔ‬ ‫ﹴ‬
‫ﺑﺴـﻔﺎﻫﺔ‬ ‫ﻳﻘـﻮﻝ ﺍﻟﺸـﻌﺒﻲ‪ :‬ﻳﺎ ﻃـﻼﺏ ﺍﻟﻌﻠﻢ‪ ،‬ﻻ ﺗﻄﻠﺒـﻮﺍ ﺍﻟﻌﻠﻢ‬
‫ﻭﻭﻗﺎ ﹴﺭ ﻭﺗﺆﺩﺓ‪ .‬ﺹ‪.٣٥‬‬
 ‫‪١١‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪¬JGòd ’ √Ò¨d Oƒ°ü≤e º∏©dG‬‬

‫ﺍﻟﻌﺎﻗﻞ ﻻ ﻳﺒﻴﻊ ﺣﻆ ﺁﺧﺮﺗﻪ ﺑﲈ ﻗﺼﺪ ﰲ ﺍﻟﻌﻠﻢ‪ ،‬ﳌﺎ ﻳﻨﺎﻟﻪ ﻣﻦ ﺣﻄﺎﻡ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻷﻥ ﺍﻟﻌﻠﻢ‬
‫ﻟﻴﺲ ﺍﻟﻘﺼﺪ ﻓﻴﻪ ﻧﻔﺴﻪ ﺩﻭﻥ ﻏﲑﻩ‪ ،‬ﻷﻥ ﺍﳌﺒﺘﻐﻰ ﻣﻦ ﺍﻷﺷﻴﺎﺀ ﻛﻠﻬﺎ ﻧﻔﻌﻬﺎ ﻻ ﻧﻔﺴﻬﺎ‪ ،‬ﻭﺍﻟﻌﻠﻢ‬
‫ﻭﻧﻔـﻊ ﺍﻟﻌﻠﻢ ﺷـﻴﺌﺎﻥ‪ ،‬ﻓﻤﻦ ﺃﻏﴣ ﹶﻋـﻦ ﻧﻔﻌﻪ‪ ،‬ﱂ ﻳﻨﺘﻔﻊ ﺑﻨﻔﺴـﻪ‪ ،‬ﻭﻛﺎﻥ ﻛﺎﻟـﺬﻱ ﻳﺄﻛﻞ ﻭﻻ‬
‫ﻳﺸﺒﻊ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻟﻪ ﺃﻭﻝ ﻭﺁﺧﺮ‪ .‬ﺹ‪.٣٦‬‬
‫‪πª©dG º∏©dG AÉ°†àbG‬‬
‫ﻮﻥ ﺑﹺﺎ ﹾﻟ ﹺﻌ ﹾﻠ ﹺﻢ ﹶﻋ ﹺﺎﳌﹰﺎ‪ ،‬ﹶﺣ ﱠﺘﻰ ﹶﺗ ﹸﻜ ﹶ‬
‫ﻮﻥ‬ ‫ﻮﻥ ﹸﻣﺘ ﹶﹶﻌ ﱢﻠ ﹰﲈ‪ ،‬ﹶﻭﻻ ﹶﺗ ﹸﻜ ﹸ‬ ‫ﺎﻝ ﹶﺃ ﹸﺑﻮ ﺍﻟﺪﱠ ﹾﺭ ﹶﺩ ﹺﺍﺀ‪:‬ﻻ ﹶﺗ ﹸﻜ ﹸ‬
‫ﻮﻥ ﹶﻋ ﹺﺎﳌﹰﺎ ﹶﺣ ﱠﺘﻰ ﹶﺗ ﹸﻜ ﹶ‬ ‫ﹶﻗ ﹶ‬
‫ﺎﻣﻼ‪ .‬ﺹ‪.٣٦‬‬ ‫ﺑﹺ ﹺﻪ ﹶﻋ ﹺ‬
‫ﺍﻟﻌﺎﻗـﻞ ﻻ ﻳﺸـﺘﻐﻞ ﰲ ﻃﻠـﺐ ﺍﻟﻌﻠـﻢ ﺇﻻ ﻭﻗﺼﺪﻩ ﺍﻟﻌﻤﻞ ﺑﻪ‪ ،‬ﻷﻥ ﻣﻦ ﺳـﻌﻰ ﻓﻴـﻪ ﻟﻐﲑ ﹶﻣﺎ‬
‫ﻭﺻﻔﻨﺎ‪ ،‬ﺍﺯﺩﺍﺩ ﻓﺨﺮﺍ ﻭﲡﱪﺍ‪ ،‬ﻭﻟﻠﻌﻤﻞ ﺗﺮﻛﺎ ﻭﺗﻀﻴﻴﻌﺎ‪ ،‬ﻓﻴﻜﻮﻥ ﻓﺴـﺎﺩﻩ ﰲ ﺍﳌﺘﺄﺳﲔ ﺑﻪ ﻓﻴﻪ‪،‬‬
‫ﺍﷲ ﺗﻌﺎﱃ ‪μ ´ ³ ² M‬‬ ‫ﺎﻝ ﱠ‬ ‫ﺃﻛﺜﺮ ﻣﻦ ﻓﺴﺎﺩﻩ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭﻳﻜﻮﻥ ﻣﺜﻠﻪ ﻛﲈ ﹶﻗ ﹶ‬
‫¶ ¸‪ .(١) L ½ ¼ » º ¹‬ﺹ‪.٣٦‬‬
‫ﻳﻘـﻮﻝ ﺍﻟﻔﻀﻴﻞ ﹾﺑﻦ ﻋﻴـﺎﺽ‪ :‬ﰲ ﺟﻬﻨﻢ ﺃﺭﺣﻴﺔ ﺗﻄﺤﻦ ﺍﻟﻌﻠﲈﺀ ﻃﺤﻨـﺎ‪ ،‬ﻓﻘﻴﻞ‪ :‬ﻣﻦ ﻫﺆﻻﺀ؟‬
‫ﺎﻝ‪ :‬ﻗﻮﻡ ﻋﻠﻤﻮﺍ ﻓﻠﻢ ﻳﻌﻤﻠﻮﺍ‪ .‬ﺹ‪.٣٦‬‬ ‫ﹶﻗ ﹶ‬
‫ﴎ ﹸﻩ ﻋﻠﻤﻪ‪ ،‬ﻭﺇﺫﺍ ﻃﻠﺐ ﺍﻟﻌﻠﻢ‬ ‫ﻳﻘـﻮﻝ ﻣﺎﻟﻚ ﹾﺑﻦ ﺩﻳﻨﺎﺭ‪ :‬ﺇﺫﺍ ﻃﻠﺐ ﺍﻟﺮﺟﻞ ﺍﻟﻌﻠﻢ ﻟﻴﻌﻤﻞ ﺑﻪ‪ ،‬ﹶ ﱠ‬
‫ﻟﻐﲑ ﺃﻥ ﻳﻌﻤﻞ ﺑﻪ‪ ،‬ﺯﺍﺩﻩ ﻋﻠﻤﻪ ﻓﺨﺮﺍ‪ .‬ﺹ‪.٣٧‬‬
‫ﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻣﻦ ﺃﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻭﴎﺗﻪ‪ ،‬ﺫﻫﺐ ﺧﻮﻑ ﺍﻵﺧﺮﺓ ﻣﻦ ﻗﻠﺒﻪ‪ ،‬ﻭﻣﻦ ﺍﺯﺩﺍﺩ ﻋﻠﲈ‪ ،‬ﺛﻢ‬ ‫ﹶﻗ ﹶ‬
‫ﺍﷲ ﺇﻻ ﺑﻐﻀﺎ‪.‬ﺹ‪٣٧‬‬ ‫ﺍﷲ ﺇﻻ ﺑﻌﺪﺍ‪ ،‬ﻭﱂ ﻳﺰﺩﺩ ﻣﻦ ﱠ‬ ‫ﺍﺯﺩﺍﺩ ﻋﲆ ﺍﻟﺪﻧﻴﺎ ﺣﺮﺻﺎ‪ ،‬ﱂ ﻳﺰﺩﺩ ﻣﻦ ﱠ‬
‫ﻗﺎﻝ ﹸﺳـ ﹾﻔ ﹶﻴﺎﻥ ﺍﻟﺜﻮﺭﻱ‪ :‬ﺍﻟﻌﺎﱂ ﻃﺒﻴﺐ ﺍﻟﺪﻳﻦ‪ ،‬ﻭﺍﻟﺪﺭﻫﻢ ﺩﺍﺀ ﺍﻟﺪﻳﻦ‪ ،‬ﻓﺈﺫﺍ ﺍﺟﱰ ﺍﻟﻄﺒﻴﺐ ﺍﻟﺪﺍﺀ‬
‫ﺇﱃ ﻧﻔﺴﻪ‪ ،‬ﻓﻤﺘﻰ ﻳﺪﺍﻭﻱ ﻏﲑﻩ؟ ﺹ‪.٣٧‬‬
‫ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ‪ :‬ﳎﺎﻧﺒﺔ ﹶﻣﺎ ﻳﺪﻧﺲ ﻋﻠﻤﻪ ﻣﻦ ﺃﺳﺒﺎﺏ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﻊ ﺍﻟﻘﺼﺪ ﰲ ﻟﺰﻭﻡ‬
‫ﺍﻟﻌﻤﻞ ﺑﲈ ﻗﺪﺭ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ ،‬ﻭﻟﻮ ﺍﺳﺘﻌﲈﻝ ﲬﺴﺔ ﺃﺣﺎﺩﻳﺚ ﻣﻦ ﻛﻞ ﻣﺎﺋﺘﻲ ﺣﺪﻳﺚ‪ ،‬ﻓﻴﻜﻮﻥ ﻛﺄﻧﻪ ﻗﺪ‬
‫ﺃﺩ￯ ﺯﻛﺎﺓ ﺍﻟﻌﻠﻢ‪ ،‬ﻓﻤﻦ ﻋﺠﺰ ﹶﻋﻦ ﺍﻟﻌﻤﻞ ﺑﲈ ﲨﻊ‪ ،‬ﻓﻼ ﳚﺐ ﺃﻥ ﻳﻌﺠﺰ ﹶﻋﻦ ﺣﻔﻈﻪ‪ .‬ﺹ‪.٣٩‬‬

‫‪ -١‬ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪. ٢٥:‬‬

 ‫‪AGô````````¨dG QQódG‬‬ ‫‪١٢‬‬

‫ﺇﻓﻨﺎﺀ ﺍﳌﺮﺀ ﻋﻤﺮﻩ ﺑﻜﺜﺮﺓ ﺍﻷﺳﻔﺎﺭ‪ ،‬ﻭﻣﺒﺎﻳﻨﺔ ﺍﻷﻫﻞ ﻭﺍﻷﻭﻃﺎﻥ‪ ،‬ﰲ ﻃﻠﺐ ﺍﻟﻌﻠﻢ ﺩﻭﻥ ﺍﻟﻌﻤﻞ‬
‫ﺑﻪ‪ ،‬ﻭﺍﳊﻔﻆ ﻟﻪ‪ ،‬ﻟﻴﺲ ﻣﻦ ﺷـﻴﻢ ﺍﻟﻌﻘﻼﺀ‪ ،‬ﻭﻻ ﻣﻦ ﺯﻱ ﺍﻷﻟﺒﺎﺀ‪ ،‬ﻭﺇﻥ ﻣﻦ ﺃﺟﻮﺩ ﹶﻣﺎ ﻳﺴـﺘﻌﲔ‬
‫ﺍﳌﺮﺀ ﺑﻪ ﻋﲆ ﺍﳊﻔﻆ ‪ :‬ﺍﻟﻄﺒﻊ ﺍﳉﻴﺪ‪ ،‬ﻣﻊ ﺍﳍﻤﺔ ﻭﺍﺟﺘﻨﺎﺏ ﺍﳌﻌﺎﴆ‪ .‬ﺹ‪.٤١‬‬
‫‪≈≤Ñj º∏©dGh ≈æØj ∫ÉŸG‬‬
‫ﺎﻝ‪ :‬ﻛﺘﺐ ﺇﱄ ﹶﺃ ﹺﰊ ﻭﺃﻧﺎ ﺑﺎﻟﻜﻮﻓﺔ‪ :‬ﺍﺷﱰ ﺍﻟﺼﺤﻒ‪ ،‬ﻭﺍﻛﺘﺐ ﺍﻟﻌﻠﻢ‪،‬‬
‫ﻋﻦ ﺍﳌﻌﺘﻤﺮ ﹾﺑﻦ ﺳﻠﻴﲈﻥ‪ ،‬ﹶﻗ ﹶ‬
‫ﻓﺈﻥ ﺍﳌﺎﻝ ﻳﻔﻨﻰ ‪ ،‬ﻭﺍﻟﻌﻠﻢ ﻳﺒﻘﻰ‪ .‬ﺹ‪.٤١‬‬
‫‪√ô°ûf º∏©dG IÉcR‬‬
‫ﺭﺃﻳﺖ ﺃﺣﺪﺍ‬ ‫ﺍﳊـﻆ ﻻ ﻳﺒﺨﻞ ﺑﺎﻹﻓـﺎﺩﺓ‪ ،‬ﻷﻥ ﹶ‬
‫ﺃﻭﻝ ﺑﺮﻛﺔ ﺍﻟﻌﻠﻢ ﺍﻹﻓـﺎﺩﺓ‪ ،‬ﻭﻣﺎ ﹸ‬ ‫ﱠ‬ ‫ﺇﺫﺍ ﺭﺯﻕ ﻣﻨـﻪ‬
‫ﻗـﻂ ﺑﺨـﻞ ﺑﺎﻟﻌﻠـﻢ‪ ،‬ﺇﻻ ﱂ ﻳﻨﺘﻔﻊ ﺑﻌﻠﻤﻪ‪ ،‬ﻭﻛﲈ ﻻ ﻳﻨﺘﻔﻊ ﺑﺎﳌﺎﺀ ﺍﻟﺴـﺎﻛﻦ ﲢـﺖ ﺍﻷﺭﺽ ﹶﻣﺎ ﱂ‬
‫ﹶﻳﻨ ﹶﺒﻊ‪ ،‬ﻭﻻ ﺑﺎﻟﺬﻫﺐ ﺍﻷﲪﺮ ﹶﻣﺎ ﱂ ﹸﻳﺴﺘﺨﺮﺝ ﻣﻦ ﻣﻌﺪﻧﻪ‪ ،‬ﻭﻻ ﺑﺎﻟﻠﺆﻟﺆ ﺍﻟﻨﻔﻴﺲ ﹶﻣﺎ ﱂ ﳜﺮﺝ ﻣﻦ‬
‫ﹶﺑﺤﺮﻩ‪ ،‬ﻛﺬﻟﻚ ﻻ ﻳﻨﺘﻔﻊ ﺑﺎﻟﻌﻠﻢ ﹶﻣﺎ ﺩﺍﻡ ﻣﻜﻨﻮﻧﺎ‪ ،‬ﻻ ﻳﻨﴩ ﻭﻻ ﻳﻔﺎﺩ‪ .‬ﺹ‪.٤٢-٤١‬‬
‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ :‬ﻣﻦ ﺑﺨﻞ ﺑﺎﳊﺪﻳﺚ ﻳﺒﺘﻞ ﺑﺈﺣﺪ￯ ﺛﻼﺙ‪ :‬ﺇﻣﺎ ﺃﻥ ﻳﻤﻮﺕ ﻓﻴﺬﻫﺐ‬
‫ﻋﻠﻤﻪ‪ ،‬ﺃﻭ ﻳﻨﺴﻰ‪ ،‬ﺃﻭ ﻳﺒﺘﲆ ﺑﺎﻟﺴﻠﻄﺎﻥ‪ .‬ﺹ‪.٤٢‬‬
‫‪ÒÑc ºKEG hCG º«¶Y ôLCG ÚH ¿É°ù∏dG‬‬
‫ﺍﷲ ﻋﺰ ﻭﺟﻞ ﺭﻓﻊ ﺩﺭﺟﺔ ﺍﻟﻠﺴـﺎﻥ ﻋﲆ ﺳـﺎﺋﺮ ﺍﳉﻮﺍﺭﺡ‪ ،‬ﻓﻠﻴﺲ ﻣﻨﻬﺎ ﳾﺀ ﺃﻋﻈﻢ ﺃﺟﺮﺍ ﻣﻨﻪ‬
‫ﺇﺫﺍ ﺃﻃﺎﻉ‪ ،‬ﻭﻻ ﺃﻋﻈﻢ ﺫﻧﺒﺎ ﻣﻨﻪ ﺇﺫﺍ ﺟﻨﻰ‪ .‬ﺹ‪.٤٤‬‬
‫‪⪰üdG á∏«°†a‬‬
‫ﹲ‬
‫ﻭﻋﺼﻤﺔ ﻣـﻦ ﹶﺯﻳﻎ ﺍﳌﻨﻄﻖ‪،‬‬ ‫ـﺎﻝ ﺍﻷﺣﻨﻒ ﹾﺑـﻦ ﻗﻴﺲ‪ :‬ﺍﻟﺼﻤﺖ ﺃﻣﺎﻥ ﻣـﻦ ﲢﺮﻳﻒ ﺍﻟﻠﻔﻆ‪،‬‬‫ﹶﻗ ﹶ‬
‫ﻭﺳﻼﻣﺔ ﻣﻦ ﻓﻀﻮﻝ ﺍﻟﻘﻮﻝ‪ ،‬ﻭﻫﻴﺒﺔ ﻟﺼﺎﺣﺒﻪ‪ .‬ﺹ‪.٤٥‬‬
‫ﺍﻟﺘﻜﻠﻢ‪ ،‬ﻓﲈ ﺃﻛﺜﺮ ﹶﻣﻦ ﻧﺪﻡ ﺇﺫﺍ ﻧﻄﻖ‪،‬‬
‫ﹸ‬ ‫ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻠﺰﻡ ﺍﻟﺼﻤﺖ‪ ،‬ﺇﱃ ﺃﻥ ﻳﻠﺰﻣﻪ‬
‫ﻭﺃﻗـﻞ ﻣـﻦ ﻳﻨﺪﻡ ﺇﺫﺍ ﺳـﻜﺖ‪ ،‬ﻭﺃﻃﻮﻝ ﺍﻟﻨـﺎﺱ ﺷـﻘﺎ ﹰﺀ‪ ،‬ﻭﺃﻋﻈﻤﻬﻢ ﺑﻼﺀ‪ ،‬ﻣﻦ ﺍﺑﺘﲇ ﺑﻠﺴـﺎﻥ‬
‫ﹸﻣﻄ ﹶﻠﻖ‪ ،‬ﻭﻓﺆﺍﺩ ﹸﻣﻄ ﹶﺒﻖ‪ .‬ﺹ‪.٤٥‬‬
 ‫‪١٣‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫ﺎﺏ‪ :‬ﹶﻳﺎ ﹶﺃ ﹾﺣﻨ ﹸ‬

‫ﹶﻒ‪ ،‬ﹶﻣ ﹾﻦ ﹶﻛ ﹸﺜ ﹶﺮ ﹶﻛ ﹶﻼ ﹸﻣ ﹸﻪ ﹶﻛ ﹸﺜ ﹶﺮ ﹶﺳ ﹶﻘ ﹸﻄ ﹸﻪ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻛ ﹸﺜ ﹶﺮ ﹶﺳ ﹶﻘ ﹸﻄ ﹸﻪ ﹶﻗ ﱠﻞ ﹶﺣ ﹶﻴﺎﺅﹸ ﹸﻩ‪،‬‬ ‫ﺍﳋ ﱠﻄ ﹺ‬‫ﺎﻝ ﹸﻋ ﹶﻤ ﹸﺮ ﹾﺑ ﹸﻦ ﹾ ﹶ‬‫ﹶﻗ ﹶ‬
‫ﺎﺕ ﹶﻗ ﹾﻠ ﹸﺒ ﹸﻪ‪ .‬ﺹ‪.٤٦‬‬ ‫ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻗ ﱠﻞ ﹶﺣ ﹶﻴﺎﺅﹸ ﹸﻩ ﹶﻗ ﱠﻞ ﹶﻭ ﹶﺭ ﹸﻋ ﹸﻪ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻗ ﱠﻞ ﹶﻭ ﹶﺭ ﹸﻋ ﹸﻪ ﹶﻣ ﹶ‬
‫ﺍﻟﻮﺍﺟـﺐ ﻋـﲆ ﺍﻟﻌﺎﻗـﻞ ﺃﻥ ﹸﻳﻨﺼﻒ ﺃﺫﻧﻴـﻪ ﻣﻦ ﻓﻴﻪ‪ ،‬ﻭﻳﻌﻠـﻢ ﺃﻧﻪ ﺇﻧﲈ ﺟﻌﻠﺖ ﻟـﻪ ﺃﺫﻧﺎﻥ ﻭﻓﻢ‬
‫ﺎﻝ ﺭﺑﲈ ﻧﺪﻡ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻘﻞ ﱂ ﻳﻨﺪﻡ‪ ،‬ﻭﻫﻮ ﻋﲆ ﹶﺭ ﱢﺩ ﹶﻣﺎ‬ ‫ﻭﺍﺣﺪ‪ ،‬ﻟﻴﺴﻤﻊ ﺃﻛﺜﺮ ﳑﺎ ﻳﻘﻮﻝ؛ ﻷﻧﻪ ﺇﺫﺍ ﹶﻗ ﹶ‬
‫ﹸ‬
‫ﻭﺍﻟﻜﻠﻤﺔ ﺇﺫﺍ ﺗﻜﻠﻢ ﲠﺎ ﻣﻠﻜﺘﻪ‪ ،‬ﻭﺇﻥ ﱂ ﻳﺘﻜﻠﻢ ﲠﺎ ﻣﻠﻜﻬﺎ‪،‬‬ ‫ﺃﻗـﺪﺭ ﻣﻨﻪ ﻋﲆ ﺭﺩ ﹶﻣﺎ ﹶﻗ ﹶ‬
‫ﺎﻝ‪،‬‬ ‫ﹸ‬ ‫ﱂ ﻳﻘـﻞ‬
‫ﴐﺗﻪ‪ ،‬ﻭﺇﻥ ﱂ ﹸﺗﺮﻓﻊ ﱂ ﺗﴬ‪ ،‬ﻛﻴﻒ ﻻ‬ ‫ﻭﺍﻟﻌﺠـﺐ ﳑﻦ ﻳﺘﻜﻠﻢ ﺑﺎﻟﻜﻠﻤﺔ ﺇﻥ ﻫـﻲ ﹸﺭ ﹺﻓﻌﺖ ﺭ ﱠﺑﲈ ﹶ ﱠ‬
‫ﻭﺭ ﱠﺏ ﻛﻠﻤﺔ ﹶﺳ ﹶﻠ ﹶﺒﺖ ﻧﻌﻤﺔ! ﺹ‪.٤٧‬‬ ‫ﻳﺼﻤﺖ؟ ﹸ‬
‫ﺁﺛﲈ ﹶﺃﻻ ﹶﺗﺰﹶ ﹶ‬
‫ﺍﻝ ﹸﳑﹶﺎ ﹺﺭ ﹰﻳﺎ‪ ،‬ﹶﻭ ﹶﻛ ﹶﻔﻰ‬ ‫ﺎﺻ ﹰﲈ‪ ،‬ﹶﻭ ﹶﻛ ﹶﻔﻰ ﺑﹺ ﹶﻚ ﹰ‬ ‫‪:‬ﻛ ﹶﻔﻰ ﺑﹺ ﹶﻚ ﹶﻇ ﹺﺎﳌﹰﺎ ﹶﺃﻻ ﹶﺗﺰﹶ ﹶ‬
‫ﺍﻝ ﹸ ﹶﳐ ﹺ‬ ‫ـﺎﻝ ﹶﺃ ﹸﺑﻮ ﺍﻟﺪﱠ ﹾﺭ ﹶﺩ ﹺﺍﺀ ﹶ‬
‫ﹶﻗ ﹶ‬
‫ﺎﺭ ﹶﻙ ﹶﻭ ﹶﺗ ﹶﻌ ﹶﺎﱃ‪ .‬ﺹ‪.٤٨‬‬ ‫ﺍﷲﹺ ﹶﺗ ﹶﺒ ﹶ‬
‫ﺍﺕ ﱠ‬ ‫ﺍﻝ ﹸﳏﹶﺪﱢ ﹰﺛﺎ ﺇﹺ ﱠﻻ ﹶﺣ ﹺﺪﻳ ﹰﺜﺎ ﹺﰲ ﹶﺫ ﹺ‬‫ﺎﺫ ﹰﺑﺎ ﹶﺃ ﱠﻻ ﹶﺗﺰﹶ ﹶ‬
‫ﺑﹺ ﹶﻚ ﹶﻛ ﹺ‬
‫ﺐ‪ :‬ﺍ ﹾﻟ ﹶﻌ ﹺﺎﻓﻴ ﹸﺔ ﹶﻋ ﹾ ﹶ ﹶ‬
‫ﻮﺕ‪ .‬ﺹ‪.٤٨‬‬ ‫ﺍﻟﺴ ﹸﻜ ﹺ‬ ‫ﴩ ﹸﺓ ﺃ ﹾﺟﺰﹶ ﹴﺍﺀ‪ ،‬ﺗﹺ ﹾﺴ ﹶﻌ ﹲﺔ ﹺﻣ ﹾﻨ ﹶﻬﺎ ﹺﰲ ﱡ‬ ‫ﹶ‬ ‫ﻗﺎﻝ ﹶﻛ ﹾﻌ ﹴ‬
‫ﻗﺎﻝ ﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﹶﻣﺎ ﺑﲇ ﺃﺣﺪ ﰲ ﺩﻳﻨﻪ ﺑﺒﻼﺀ ﺃﴐ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻣﻦ ﹶﻃ ﹶﻼﻗﺔ ﻟﺴﺎﻧﻪ‪ .‬ﺹ‪.٤٨‬‬
‫ﺎﻝ‪ ،‬ﻭﺇﻻ‬ ‫ﻟﺴـﺎﻥ ﺍﻟﻌﺎﻗﻞ ﻳﻜﻮﻥ ﻭﺭﺍﺀ ﻗﻠﺒﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻘﻮﻝ ﺭﺟﻊ ﺇﱃ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﻟﻪ ﹶﻗ ﹶ‬
‫ﻓﻼ‪ .‬ﺹ‪.٤٩‬‬
‫ﺍﳉﺎﻫـﻞ ﻗﻠﺒـﻪ ﰲ ﻃﺮﻑ ﻟﺴـﺎﻧﻪ‪ ،‬ﹶﻣﺎ ﺃﺗﻰ ﻋﲆ ﻟﺴـﺎﻧﻪ ﺗﻜﻠﻢ ﺑﻪ‪ ،‬ﻭﻣﺎ ﹶﻋ ﹶﻘ ﹶ‬
‫ـﻞ ﺩﻳﻨﻪ ﻣﻦ ﱂ ﳛﻔﻆ‬
‫ﻟﺴﺎﻧﻪ‪ .‬ﺹ‪.٤٩‬‬
‫ﻣـﻦ ﺃﻋﻈـﻢ ﺍﳋﻠﻞ ﺍﳌﻔﺴـﺪ ﻟﺼﺤـﺔ ﺍﻟﴪﺍﺋـﺮ‪ ،‬ﻭﺍﳌﺬﻫﺐ ﻟﺼـﻼﺡ ﺍﻟﻀﲈﺋـﺮ‪ :‬ﺍﻹﻛﺜﺎﺭ ﻣﻦ‬
‫ﺍﻟﻜﻼﻡ‪ ،‬ﻭﺇﻥ ﺃﺑﻴﺢ ﻟﻪ ﻛﺜﺮﺓ ﺍﳌﻨﻄﻖ‪ .‬ﺹ‪.٥٠‬‬
‫ﺎﻝ ﻣﺆﺭﻕ ﺍﻟﻌﺠﲇ‪ :‬ﺃﻣﺮ ﺃﻧﺎ ﰲ ﻃﻠﺒﻪ ﻣﻨﺬ ﻋﴩ ﺳﻨﲔ‪ ،‬ﻭﻟﺴﺖ ﺑﺘﺎﺭﻙ ﻃﻠﺒﻪ‪ ،‬ﻗﺎﻟﻮﺍ‪ :‬ﻭﻣﺎ ﻫﻮ‬ ‫ﹶﻗ ﹶ‬
‫ﺎﻝ‪ :‬ﺍﻟﺼﻤﺖ ﻋﲈ ﻻ ﻳﻌﻨﻴﻨﻲ‪ .‬ﺹ‪.٥٣-٥٢‬‬ ‫ﻳﺎ ﺃﺑﺎ ﺍﳌﻌﺘﻤﺮ؟ ﹶﻗ ﹶ‬

‫‪πLôdG ≥£æe ìÓ°U ᫪gCG‬‬

‫ﻗﺎﻝ ﹶ ﹾﳛ ﹶﻴﻰ ﹾﺑﻦ ﹶﺃ ﹺﰊ ﻛﺜﲑ‪ :‬ﹶﻣﺎ ﺻﻠﺢ ﻣﻨﻄﻖ ﺭﺟﻞ‪ ،‬ﺇﻻ ﹸﻋﺮﻑ ﺫﻟﻚ ﰲ ﺳـﺎﺋﺮ ﻋﻤﻠﻪ ﻭﻻ ﻓﺴـﺪ‬
‫ﻣﻨﻄﻖ ﺭﺟﻞ ﺇﻻ ﻋﺮﻑ ﺫﻟﻚ ﰲ ﺳﺎﺋﺮ ﻋﻤﻠﻪ‪ .‬ﺹ‪.٤٩‬‬
‫ﺍﻟﻮﺍﺟـﺐ ﻋـﲆ ﺍﻟﻌﺎﻗـﻞ ﺃﻥ ﻳﺮﻭﺽ ﻧﻔﺴـﻪ ﻋﲆ ﺗـﺮﻙ ﹶﻣﺎ ﺃﺑﻴﺢ ﻟـﻪ ﻣﻦ ﺍﻟﻨﻄﻖ ﻟﺌـﻼ ﻳﻘﻊ ﰲ‬
‫ﺍﳌﺰﺟـﻮﺭﺍﺕ‪ ،‬ﻓﻴﻜـﻮﻥ ﺣﺘﻔﻪ ﻓﻴﲈ ﳜـﺮﺝ ﻣﻨﻪ‪ ،‬ﻷﻥ ﺍﻟـﻜﻼﻡ ﺇﺫﺍ ﺃﻛﺜﺮ ﻣﻨـﻪ؛ ﺃﻭﺭﺙ ﺻﺎﺣﺒﻪ‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪١٤‬‬

‫ﺍﻟﺘﻠـﺬﺫ ﺑﻀﺪ ﺍﻟﻄﺎﻋﺎﺕ‪ ،‬ﻓﺈﺫﺍ ﱂ ﻳﻮﻓﻖ ﺍﻟﻌﺒﺪ ﻻﺳـﺘﻌﲈﻝ ﺍﻟﻠﺴـﺎﻥ ﻓﻴﲈ ﳚـﺪﻱ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻧﻔﻌﻪ ﰲ‬
‫ﺍﻵﺧﺮﺓ‪ ،‬ﻛﺎﻥ ﻭﺟﻮﺩ ﺍﻹﻣﺴﺎﻙ ﹶﻋﻦ ﺍﻟﺴﻮﺀ ﺃﻭﱃ ﺑﻪ‪ .‬ﺹ‪.٥٢‬‬

‫‪ÜòμdG áÑfÉ›h ¥ó°üdG Ωhõd‬‬

‫ﺍﷲ ﻟﻠﻨﻄﻖ ﺑﺘﻮﺣﻴﺪﻩ ﺍﻟﻜﺬﺏ‪ ،‬ﺑﻞ ﳚﺐ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﺍﳌﺪﺍﻭﻣﺔ‬‫ﻻ ﳚﺐ ﻟﻠﻌﺎﻗﻞ ﺃﻥ ﻳﻌﻮﺩ ﺁﻟﺔ ﺧﻠﻘﻬﺎ ﱠ‬
‫ﺑﺮﻋﺎﻳﺘﻪ‪ ،‬ﺑﻠﺰﻭﻡ ﺍﻟﺼﺪﻕ‪ ،‬ﻭﻣﺎ ﻳﻌﻮﺩ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻧﻔﻌﻪ ﰲ ﺩﺍﺭﻳﻪ‪ ،‬ﻷﻥ ﺍﻟﻠﺴﺎﻥ ﻳﻘﺘﴤ ﹶﻣﺎ ﻋﻮﺩ‪ :‬ﺇﻥ‬
‫ﺻﺪﻗﺎ ﻓﺼﺪﻗﺎ‪ ،‬ﻭﺇﻥ ﻛﺬﺑﺎ ﻓﻜﺬﺑﺎ ‪.‬ﺹ‪.٥٣‬‬
‫ﺃﺣﺐ ﺇﱃ ﱠ‬
‫ﺍﷲ ﻣﻦ ﻟﺴـﺎﻥ ﺻـﺪﻭﻕ‪ ،‬ﻭﻣﺎ ﻣﻦ‬ ‫ﻳﻘـﻮﻝ ﺍﻟﻔﻀﻴـﻞ ﹾﺑﻦ ﻋﻴـﺎﺽ‪ :‬ﹶﻣﺎ ﻣـﻦ ﹸﻣﻀﻐﺔ ﱡ‬
‫ﺍﷲ ﻣﻦ ﻟﺴﺎﻥ ﻛﺬﻭﺏ‪ .‬ﺹ‪.٥٤‬‬ ‫ﻣﻀﻐﺔ ﺃﺑﻐﺾ ﺇﱃ ﱠ‬
‫ﻭﺟﻮﺩﻩ‪ ،‬ﺧﻼ ﺍﻟﻠﺴـﺎﻥ‪ ،‬ﻓﺈﻧﻪ ﻻ ﻳﻨﺒﺊ ﺇﻻ ﻋﲈ ﹸﻋ ﱢﻮﺩ‪،‬‬
‫ﹸ‬ ‫ﻟﻴﺘﺠﻤ ﹶﻞ ﺑﻪ‪ ،‬ﹶﺳ ﹲ‬
‫ـﻬﻞ‬ ‫ﱠ‬ ‫ﻛﻞ ﳾﺀ ﻳﺴـﺘﻌﺎﺭ‬
‫ﺮﺩﻱ‪ .‬ﺹ‪.٥٤‬‬‫ﻭﺍﻟﺼﺪﻕ ﻳﻨﺠﻲ‪ ،‬ﻭﺍﻟﻜﺬﺏ ﹸﻳ ﹺ‬
‫ﺍﻟﻌـﻲ ﰲ ﺑﻌﺾ ﺍﻷﻭﻗﺎﺕ ﺧﲑ ﻣﻦ ﺍﻟﻨﻄﻖ‪ ،‬ﻷﻥ ﻛﻞ ﻛﻼﻡ ﺃﺧﻄﺄ ﺻﺎﺣﺒﻪ ﻣﻮﺿﻌﻪ‪ ،‬ﻓﺎﻟﻌﻲ‬
‫ﺧﲑ ﻣﻨﻪ‪ .‬ﺹ‪.٥٧‬‬

‫‪∂ªgGQO ¿õîJ ɪc ∂fÉ°ùd ¿õNG‬‬

‫ﺍﺧ ﹸﺰ ﹾﻥ‬ ‫ﳾ ﹴﺀ‪ ،‬ﹶﻭﻻ ﹶﺗ ﹾﻨ ﹺﻄﻖﹾ ﹺﻓ ﹶﻴـﲈ ﻻ ﹶﻳ ﹾﻌﻨﹺ ﹶ‬
‫ﻴﻚ‪ ،‬ﹶﻭ ﹾ‬ ‫ﺍﷲﹺ ﹾﺑ ﹺﻦ ﹶﻋ ﹾﻤ ﹴﺮﻭ‪ :‬ﹶﺫ ﹾﺭ ﹶﻣﺎ ﹶﻟ ﹾﺴ ﹶـﺖ ﹺﻣ ﹾﻨ ﹸ‬
‫ـﻪ ﹺﰲ ﹶ ﹾ‬ ‫ـﺪ ﱠ‬‫ﻗـﺎﻝ ﹶﻋ ﹾﺒ ﹺ‬
‫ﺍﳘ ﹶﻚ‪ .‬ﺹ‪.٥٨‬‬ ‫ﻟﹺ ﹶﺴﺎ ﹶﻧ ﹶﻚ ﹶﻛ ﹶﲈ ﹶ ﹾﲣ ﹸﺰ ﹸﻥ ﹶﺩ ﹶﺭ ﹺ ﹶ‬

‫‪¿É°ù∏dG IQƒ£N‬‬
‫ﻭﻛﻠﻢ ﺍﻟﻘﻮﻝ ﺇﺫﺍ ﻭﺻﻞ ﺇﱃ ﺍﻟﻘﻠﺐ ﱂ ﻳﻨﺰﻉ‬
‫ﹸ‬ ‫ﹸ‬
‫ﻳﻨﺪﻣﻞ ﹸﺟﺮﺣﻪ‪ ،‬ﻭﻻ ﻳﻠﺘﺌﻢ ﹶﻣﺎ ﻗﻄﻊ ﺑﻪ‪،‬‬ ‫ﺍﻟﻠﺴﺎﻥ ﻻ‬
‫ﻜﺮﻡ ﺇﻻ‬
‫ﺇﻻ ﺑﻌﺪ ﻣﺪﺓ ﻃﻮﻳﻠﺔ‪ ،‬ﻭﱂ ﻳﺴـﺘﺨﺮﺝ ﺇﻻ ﺑﻌﺪ ﺣﻴﻠﺔ ﺷـﺪﻳﺪﺓ‪ ،‬ﻭﻣـﻦ ﺍﻟﻨﺎﺱ ﻣﻦ ﻻ ﹸﻳ ﹶ‬
‫ﻟﻠﺴﺎﻧﻪ‪ ،‬ﻭﻻ ﳞﺎﻥ ﺇﻻ ﺑﻪ‪ ،‬ﻓﺎﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺃﻻ ﻳﻜﻮﻥ ﳑﻦ ﳞﺎﻥ ﺑﻪ‪ .‬ﺹ‪.٥٨‬‬

‫‪AÉ«◊G Ωhõd IQhô°V‬‬

‫ﺍﻟﻮﺍﺟـﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﻟﺰﻭﻡ ﺍﳊﻴﺎﺀ‪ ،‬ﻷﻧﻪ ﺃﺻﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺑﺬﺭ ﺍﳋﲑ‪ ،‬ﻭﺗﺮﻛﻪ ﺃﺻﻞ ﺍﳉﻬﻞ‪،‬‬
‫ﻭﺑﺬﺭ ﺍﻟﴩ‪ .‬ﺹ‪.٥٩‬‬
‫ﺇﺫﺍ ﻟـﺰﻡ ﺍﳌﺮﺀ ﺍﳊﻴﺎﺀ ﻛﺎﻧﺖ ﺃﺳـﺒﺎﺏ ﺍﳋﲑ ﻣﻨﻪ ﻣﻮﺟـﻮﺩﺓ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻟﻮﻗﺢ ﺇﺫﺍ ﻟﺰﻡ ﺍﻟﺒﺬﺍﺀ ﻛﺎﻥ‬
 ‫‪١٥‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫ﻭﺟـﻮﺩ ﺍﳋﲑ ﻣﻨـﻪ ﻣﻌﺪﻭﻣﺎ‪ ،‬ﻭﺗﻮﺍﺗﺮ ﺍﻟﴩ ﻣﻨـﻪ ﻣﻮﺟﻮﺩﺍ؛ ﻷﻥ ﺍﳊﻴﺎﺀ ﻫـﻮ ﺍﳊﺎﺋﻞ ﺑﲔ ﺍﳌﺮﺀ‬
‫ﻭﺑـﲔ ﺍﳌﺰﺟـﻮﺭﺍﺕ ﻛﻠﻬﺎ‪ ،‬ﻓﺒﻘـﻮﺓ ﺍﳊﻴﺎﺀ ﻳﻀﻌـﻒ ﺍﺭﺗﻜﺎﺑﻪ ﺇﻳﺎﻫﺎ‪ ،‬ﻭﺑﻀﻌـﻒ ﺍﳊﻴﺎﺀ ﺗﻘﻮ￯‬
‫ﻣﺒﺎﴍﺗﻪ ﺇﻳﺎﻫﺎ‪ .‬ﺹ‪.٦٠‬‬
‫ﺇﻥ ﻣـﻦ ﺃﻋﻈﻢ ﺑﺮﻛﺘﻪ– ﺃﻱ ﺍﳊﻴﺎﺀ‪ -‬ﺗﻌﻮﻳـﺪ ﺍﻟﻨﻔﺲ ﺭﻛﻮﺏ ﺍﳋﺼﺎﻝ ﺍﳌﺤﻤﻮﺩﺓ ‪ ،‬ﻭﳎﺎﻧﺒﺘﻬﺎ‬
‫ﺍﳋﻼﻝ ﺍﳌﺬﻣﻮﻣﺔ‪ .‬ﺹ‪.٦٠‬‬
‫ﺇﻥ ﺍﳌﺮﺀ ﺇﺫﺍ ﺍﺷﺘﺪ ﺣﻴﺎﺅﻩ ﺻﺎﻥ ﹺﻋﺮﺿﻪ‪ ،‬ﻭﺩﻓﻦ ﻣﺴﺎﻭﻳﻪ‪ ،‬ﻭﻧﴩ ﳏﺎﺳﻨﻪ‪ ،‬ﻭﻣﻦ ﺫﻫﺐ ﺣﻴﺎﺅﻩ‬
‫ﻭﻣ ﹺﻘ ﹶﺖ‪ ،‬ﻭﻣـﻦ ﹸﻣ ﹺﻘ ﹶﺖ ﺃﻭﺫﻱ‪ ،‬ﻭﻣﻦ‬ ‫ﺫﻫـﺐ ﴎﻭﺭﻩ‪ ،‬ﻭﻣﻦ ﺫﻫﺐ ﴎﻭﺭﻩ ﻫـﺎﻥ ﻋﲆ ﺍﻟﻨﺎﺱ ﹸ‬
‫ﺃﻭﺫﻱ ﺣـ ﹺﺰﻥ‪ ،‬ﻭﻣـﻦ ﺣﺰﻥ ﻓﻘﺪ ﻋﻘﻠﻪ‪ ،‬ﻭﻣﻦ ﺃﺻﻴﺐ ﰲ ﻋﻘﻠـﻪ‪ ،‬ﻛﺎﻥ ﺃﻛﺜﺮ ﻗﻮﻟﻪ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻻ ﻟﻪ‪،‬‬
‫ﻭﻻ ﺩﻭﺍﺀ ﳌـﻦ ﻻ ﺣﻴـﺎﺀ ﻟـﻪ‪ ،‬ﻭﻻ ﺣﻴﺎﺀ ﳌﻦ ﻻ ﻭﻓﺎﺀ ﻟﻪ‪ ،‬ﻭﻻ ﻭﻓﺎﺀ ﳌـﻦ ﻻ ﺇﺧﺎﺀ ﻟﻪ‪ ،‬ﻭﻣﻦ ﻗﻞ‬
‫ﺣﻴﺎﺅﻩ‪ ،‬ﺻﻨﻊ ﹶﻣﺎ ﺷﺎﺀ‪ ،‬ﻭﻗﺎﻝ ﹶﻣﺎ ﺃﺣﺐ‪ .‬ﺹ‪.٦١‬‬

‫‪á©aQ OGORG ¬©°VGƒJ Ìc øe‬‬

‫ﻟـﻮ ﱂ ﻳﻜـﻦ ﰲ ﺍﻟﺘﻮﺍﺿﻊ ﹶﺧﺼﻠﺔ ﲢﻤﺪ ﺇﻻ ﺃﻥ ﺍﳌﺮﺀ ﻛﻠـﲈ ﻛﺜﺮ ﺗﻮﺍﺿﻌﻪ‪ ،‬ﺍﺯﺩﺍﺩ ﺑﺬﻟﻚ ﺭﻓﻌﺔ‪،‬‬
‫ﻟﻜﺎﻥ ﺍﻟﻮﺍﺟﺐ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﺃﻻ ﻳﺘﺰﻳﺎ ﺑﻐﲑﻩ ‪.‬ﺹ‪.٦٢‬‬

‫‪!?¬dÉM Gòg øe ™°VGƒàj ’ ∞«c‬‬

‫ﻛﻴـﻒ ﻻ ﻳﺘﻮﺍﺿﻊ ﻣﻦ ﺧﻠﻖ ﻣﻦ ﻧﻄﻔﺔ ﻣﺬﺭﺓ‪ ،‬ﻭﻳﻌﻮﺩ ﺁﺧﺮﻩ ﺟﻴﻔﺔ ﻗﺬﺭﺓ‪ ،‬ﻭﻫﻮ ﺑﻴﻨﻬﲈ ﳛﻤﻞ‬
‫ﺍﻟﻌﺬﺭﺓ‪ .‬ﺹ‪.٦٤‬‬

‫‪¢SÉædG ≈dEG ÖÑëàdG ÜÉÑëà°SG‬‬

‫ﺍﻟﻮﺍﺟـﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺘﺤﺒﺐ ﺇﱃ ﺍﻟﻨﺎﺱ‪ ،‬ﺑﻠﺰﻭﻡ ﺣﺴـﻦ ﺍﳋﻠﻖ‪ ،‬ﻭﺗﺮﻙ ﺳـﻮﺀ ﺍﳋﻠﻖ؛‬
‫ﻷﻥ ﺍﳋﻠﻖ ﺍﳊﺴﻦ ﻳﺬﻳﺐ ﺍﳋﻄﺎﻳﺎ‪ ،‬ﻛﲈ ﺗﺬﻳﺐ ﺍﻟﺸﻤﺲ ﺍﳉﻠﻴﺪ‪ ،‬ﻭﺇﻥ ﺍﳋﻠﻖ ﺍﻟﺴﻴﺊ ﻟﻴﻔﺴﺪ‬
‫ﺍﻟﻌﻤﻞ ﻛﲈ ﻳﻔﺴﺪ ﺍﳋﻞ ﺍﻟﻌﺴﻞ‪ .‬ﺹ‪.٦٧‬‬
‫ﺏ ﺍ ﹾﻟ ﹸﻘ ﹸﻠ ﹺ‬
‫ﻮﺏ‪.‬‬ ‫ـﺮ‪ ،‬ﹶﻭ ﹶ ﹾﱂ ﹶﺃ ﹶﺭ ﹺﻣﺜ ﹶﹾﻞ ﹶﺗ ﹶﻘ ﹸ‬
‫ـﺎﺭ ﹺ‬ ‫ﺍﻟﺮ ﹺﺣ ﹶﻢ ﹸﺗ ﹾﻘ ﹶﻄ ﹸ‬
‫ـﻊ‪ ،‬ﹶﻭﺇﹺ ﱠﻥ ﺍﻟﻨ ﹶﱢﻌ ﹶـﻢ ﹸﺗ ﹾﻜ ﹶﻔ ﹸ‬ ‫ـﺎﺱ‪ :‬ﺇﹺ ﱠﻥ ﱠ‬
‫ـﻦ ﹶﻋ ﱠﺒ ﹴ‬
‫ﻗـﺎﻝ ﺍ ﹾﺑ ﹶ‬
‫ﺹ‪.٦٧‬‬
‫ﻧﺼﻒ ﺍﻟﻌﻠﻢ‪،‬‬ ‫ﹸ‬ ‫ﻧﺼﻒ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺣﺴـﻦ ﺍﳌﺴـﺄﻟﺔ‬ ‫ﹸ‬ ‫ﺍﻟﺘﻮﺩﺩ ﺇﱃ ﺍﻟﻨﺎﺱ‬ ‫ﻗﺎﻝ ﻣﻴﻤﻮﻥ ﹾﺑﻦ ﻣﻬﺮﺍﻥ‪ :‬ﱡ‬
‫ﻭﺍﻗﺘﺼﺎﺩﻙ ﰲ ﻣﻌﻴﺸﺘﻚ ﹸﻳﻠﻘﻲ ﻋﻨﻚ ﻧﺼﻒ ﺍﳌﺌﻮﻧﺔ‪ .‬ﺹ‪.٦٩‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪١٦‬‬

‫ﺍﻟﺘﺤﺒﺐ ﺇﱃ ﺍﻟﻨﺎﺱ ﺃﺳـﻬﻞ ﹶﻣـﺎ ﻳﻜﻮﻥ ﻭﺟﻬﺎ‪ ،‬ﻭﺃﻇﻬﺮ ﹶﻣﺎ ﻳﻜﻮﻥ ﺑـﴩﺍ‪ ،‬ﻭﺃﺧﴫ ﹶﻣﺎ ﻳﻜﻮﻥ‬
‫ﺃﻣﺮﺍ‪ ،‬ﻭﺃﺭﻓﻖ ﹶﻣﺎ ﻳﻜﻮﻥ ﳖﻴﺎ‪ ،‬ﻭﺃﺣﺴـﻦ ﹶﻣﺎ ﻳﻜﻮﻥ ﹸﺧ ﹸﻠﻘﺎ‪ ،‬ﻭﺃﻟﲔ ﹶﻣﺎ ﻳﻜﻮﻥ ﹶﻛﻨﹶﻔﺎ‪ ،‬ﻭﺃﻭﺳـﻊ ﹶﻣﺎ‬
‫ﻳﻜﻮﻥ ﻳﺪﺍ‪ ،‬ﻭﺃﺩﻓﻊ ﹶﻣﺎ ﻳﻜﻮﻥ ﺃﺫ￯‪ ،‬ﻭﺃﻋﻈﻢ ﹶﻣﺎ ﻳﻜﻮﻥ ﺍﺣﺘﲈﻻ؛ ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﳌﺮﺀ ﲠﺬﺍ ﺍﻟﻨﻌﺖ ﻻ‬
‫ﳛﺴﺪﻩ؛ ﻷﻥ ﻣﻦ ﺟﻌﻞ ﺭﺿﺎﻩ ﺗﺒﻌﺎ ﻟﺮﺿﺎ ﺍﻟﻨﺎﺱ‪ ،‬ﻭﻋﺎﴍﻫﻢ‬ ‫ﹶﳛﺰﹶ ﹸﻥ ﻣﻦ ﹸﳛ ﹸﺒﻪ‪ ،‬ﻭﻻ ﹶﻳ ﹶ‬
‫ﻔﺮ ﹸﺡ ﻣﻦ ﹸ‬
‫ﻣﻦ ﺣﻴﺚ ﻫﻢ‪ ،‬ﺍﺳﺘﺤﻖ ﺍﻟﻜﲈﻝ ﺑﺎﻟﺴﺆﺩﺩ‪ .‬ﺹ‪.٦٩‬‬

‫’ ‪π¶dG π«≤K øμJ‬‬

‫ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﳎﺎﻧﺒﺔ ﺍﳋﺼﺎﻝ ﺍﻟﺘﻲ ﺗﻮﺭﺛﻪ ﺍﺳﺘﺜﻘﺎﻝ ﺍﻟﻨﺎﺱ ﺇﻳﺎﻩ‪ ،‬ﻭﻣﻼﺯﻣﺔ ﺍﳋﺼﺎﻝ‬
‫ﺍﻟﺘﻲ ﺗﺆﺩﻳﻪ ﺇﱃ ﳏﺒﺘﻬﻢ ﺇﻳﺎﻩ‪ .‬ﺹ‪.٧٢‬‬

‫’ ‪¢SÉædG ™e π°UGƒàdG πÑM ™£≤J‬‬

‫ﺎﻝ‪ :‬ﹶ‬
‫ﻷ ﱠ ﹸﳖ ﹾﻢ ﺇﹺ ﹾﻥ‬ ‫ﻒ؟ ﹶﻗ ﹶ‬ ‫ﺎﺱ ﹶﺷ ﹾـﻌ ﹶﺮ ﹲﺓ ﹶﻣﺎ ﺍ ﹾﻧ ﹶﻘ ﹶﻄ ﹶﻌ ﹾـﺖ‪ ،‬ﹺﻗ ﹶ‬
‫ﻴﻞ‪ :‬ﹶﻭ ﹶﻛ ﹾﻴ ﹶ‬ ‫ـﺎﻝ ﹸﻣ ﹶﻌﺎ ﹺﻭ ﹶﻳ ﹸﺔ‪ :‬ﹶﻟ ﹾﻮ ﹶﺃ ﱠﻥ ﹶﺑ ﹾﻴﻨﹺﻲ ﹶﻭ ﹶﺑ ﹾ ﹶ‬
‫ﲔ ﺍﻟ ﱠﻨ ﹺ‬ ‫ﹶﻗ ﹶ‬
‫ﻭﻫﺎ ﹶﺧ ﱠﻠ ﹾﻴ ﹸﺘ ﹶﻬﺎ‪ ،‬ﹶﻭﺇﹺ ﹾﻥ ﹶﺧ ﱠﻠ ﹾﻮ ﹶﻫﺎ ﹶﻣﺪﹶ ﹾﺩ ﹸ ﹶﲥﺎ‪ .‬ﺹ‪.٧٦‬‬ ‫ﹶﻣﺪﱡ ﹶ‬
‫‪¢SÉædG Iô°TÉ©e ΩGhód ≥«bO ¿Gõ«e‬‬
‫ﺍﻟﻌﺎﻗـﻞ ﺇﺫﺍ ﺩﻓﻌـﻪ ﺍﻟﻮﻗﺖ ﺇﱃ ﺻﺤﺒﺔ ﻣـﻦ ﻻ ﻳﺜﻖ ﺑﺼﺪﺍﻗﺘﻪ‪ ،‬ﺃﻭ ﺻﺪﺍﻗﺔ ﻣـﻦ ﻳﺜﻖ ﺑﺄﺧﻮﺗﻪ‪،‬‬
‫ﻓـﺮﺃ￯ ﻣﻦ ﺃﺣﺪﳘﺎ ﹶﺯ ﱠﻟ ﹰﺔ‪ ،‬ﻓﺮﻓﻀﻪ ﻟﺰﻟﺘﻪ‪ ،‬ﺑﻘﻲ ﻭﺣﻴﺪﺍ‪ ،‬ﻻ ﳚﺪ ﹶﻣﻦ ﻳﻌﺎﴍ‪ ،‬ﻓﺮﻳﺪﺍ ﻻ ﳚﺪ ﻣﻦ‬
‫ﳜـﺎﺩﻥ‪ ،‬ﺑﻞ ﹸﻳﻐﴤ ﻋـﲆ ﺍﻷﺥ ﺍﻟﺼﺎﺩﻕ ﺯﻻﺗﻪ‪ ،‬ﻭﻻ ﻳﻨﺎﻗﺶ ﺍﻟﺼﺪﻳﻖ ﺍﻟﺴـﻴﺊ ﻋﲆ ﻋﺜﺮﺍﺗﻪ؛‬
‫ﻷﻥ ﺍﳌﻨﺎﻗﺸﺔ ﺗﻠﺰﻣﻪ ﰲ ﺗﺼﺤﻴﺢ ﺃﺻﻞ ﺍﻟﻮﺩﺍﺩ‪ ،‬ﺃﻛﺜﺮ ﳑﺎ ﺗﻠﺰﻣﻪ ﰲ ﻓﺮﻭﻋﻪ‪.‬ﺹ‪.٧٧-٧٦‬‬

‫’ ‪á©jóÿÉH πeÉ©J‬‬
‫ﹶﺺ ﹶﺃ ﹶﺧ ﹶ‬
‫ﺎﻙ ﺍﻟ ﱠﻨ ﹺﺼ ﹶ‬
‫ﻴﺤ ﹶﺔ‪ ،‬ﹶﺣ ﹶﺴـﻨﹶ ﹰﺔ ﹶﻛﺎ ﹶﻧ ﹾﺖ‬ ‫ﺎﳋ ﹺﺪ ﹶﻳﻌ ﹺﺔ‪ ،‬ﹶﻓﺈﹺ ﱠ ﹶﳖﺎ ﹸﺧ ﹸﻠ ﹸﻖ ﺍﻟ ﱢﻠﺌﹶﺎ ﹺﻡ‪ ،‬ﹶﻭ ﹾﺍﳏ ﹾ‬ ‫ﲇ‪:‬ﻻ ﹸﺗ ﹶﻌ ﹺ‬
‫ﺎﻣ ﹾﻞ ﺑﹺ ﹾ ﹶ‬ ‫ﺎﻝ ﹶﻋ ﹺ ﱞ‬ ‫ﹶﻗ ﹶ‬
‫ﺍﻝ‪ .‬ﺹ‪.٧٧‬‬ ‫ﺎﻝ‪ ،‬ﹶﻭ ﹸﺯ ﹾﻝ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﺣ ﹾﻴ ﹸﺚ ﹶﺯ ﹶ‬‫ﺎﻋﺪﹾ ﹸﻩ ﹶﻋ ﹶﲆ ﹸﻛ ﱢﻞ ﹶﺣ ﹴ‬ ‫ﻴﺤ ﹰﺔ‪ ،‬ﹶﻭ ﹸﺳ ﹺ‬ ‫ﹶﺃ ﹾﻡ ﹶﻗ ﹶﺒ ﹶ‬
‫‪ΩÓ°ùdÉH πîH øe ¢SÉædG πîHCG‬‬
‫ﹶﻗ ﹶ‬
‫ﺎﻝ ﹸﺯ ﹶﺑﻴﺪ ﺍﻟﻴﺎﻣﻲ‪ :‬ﺇﻥ ﺃﺟﻮﺩ ﺍﻟﻨﺎﺱ ﻣﻦ ﺃﻋﻄﻰ ﹶﻣﺎ ﻻ ﻳﺮﻳﺪ ﺟﺰﺍﺀﻩ‪ ،‬ﻭﺇﻥ ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻋﻔﻮﺍ‬
‫ﻣﻦ ﻋﻔﺎ ﺑﻌﺪ ﻗﺪﺭﺓ‪ ،‬ﻭﺇﻥ ﺃﻭﺻﻞ ﺍﻟﻨﺎﺱ ﻣﻦ ﻭﺻﻞ ﻣﻦ ﻗﻄﻌﻪ‪ ،‬ﻭﺇﻥ ﺃﺑﺨﻞ ﺍﻟﻨﺎﺱ ﻣﻦ ﺑﺨﻞ‬
‫ﺑﺎﻟﺴﻼﻡ‪.٧٨ .‬‬
‫‪١٧‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪Aɪ∏©dG ΩGOEG á°TÉ°ûÑdG‬‬

‫ـﺠﻴﺔ ﺍﳊﻜﲈﺀ‪ ،‬ﻷﻥ ﺍﻟﺒﴩ ﻳﻄﻔﺊ ﻧﺎﺭ ﺍﳌﻌﺎﻧﺪﺓ‪ ،‬ﻭﳛﺮﻕ ﻫﻴﺠﺎﻥ‬ ‫ﻭﺳ ﹺ‬
‫ﺍﻟﺒﺸﺎﺷـﺔ ﺇﺩﺍﻡ ﺍﻟﻌﻠﲈﺀ‪ ،‬ﹶ‬
‫ﺍﳌﺒﺎﻏﻀﺔ‪ ،‬ﻭﻓﻴﻪ ﲢﺼﲔﹲ ﻣﻦ ﺍﻟﺒﺎﻏﻲ‪ ،‬ﻭ ﹶﻣﻨﺠﺎﺓ ﻣﻦ ﺍﻟﺴﺎﻋﻲ)‪ ،(١‬ﻭﻣﻦ ﹶﺑ ﱠ‬
‫ﺶ ﻟﻠﻨﺎﺱ ﻭﺟﻬﺎ‪ ،‬ﱂ‬
‫ﻳﻜﻦ ﻋﻨﺪﻫﻢ ﺑﺪﻭﻥ ﺍﻟﺒﺎﺫﻝ ﳍﻢ ﹶﻣﺎ ﻳﻤﻠﻚ‪ .‬ﺹ‪.٧٩‬‬
‫‪¬LƒdG §°ùÑæe É°Tƒ°ûH øμàd‬‬
‫ـﺎﻝ‪ :‬ﺃﺧﱪﺕ ﺃﻧﻪ ﻣﻜﺘـﻮﺏ ﰲ ﺍﳊﻜﻤﺔ ‪ :‬ﻳـﺎ ﺑﻨﻲ ﻟﹺ ﹶﻴ ﹸﻜﻦ‬
‫ﹶﻋـﻦ ﻫﺸـﺎﻡ ﹾﺑﻦ ﻋـﺮﻭﺓ‪ ،‬ﹶﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﹶﻗ ﹶ‬
‫ﻭﺟﻬـﻚ ﹶﺑﺴـﻄﺎ‪ ،‬ﻭﻟﺘ ﹸﹶﻜﻦ ﻛﻠﻤ ﹸﺘﻚ ﻃﻴﺒـﺔ‪ ،‬ﺗﻜﻦ ﺃﺣﺐ ﺇﱃ ﺍﻟﻨﺎﺱ ﻣـﻦ ﺃﻥ ﺗﻌﻄﻴﻬﻢ ﺍﻟﻌﻄﺎﺀ‪.‬‬
‫ﺹ‪.٧٩‬‬
‫ﻗﺎﻝ ﺣﺒﻴﺐ ﹾﺑﻦ ﹶﺃ ﹺﰊ ﺛﺎﺑﺖ‪ :‬ﻣﻦ ﺣﺴﻦ ﺧﻠﻖ ﺍﻟﺮﺟﻞ‪ ،‬ﺃﻥ ﳛﺪﺙ ﺻﺎﺣﺒﻪ ﻭﻫﻮ ﻳﺘﺒﺴﻢ ﻭﺑﺎﷲ‬
‫ﺍﻟﺘﻮﻓﻴﻖ‪.‬ﺹ‪.٨١‬‬
‫‪ìGõŸG ´GƒfCG‬‬
‫ﺍﳌﺰﺍﺡ ﻋﲆ ﴐﺑﲔ‪ :‬ﻓﻤﺰﺍﺡ ﳏﻤﻮﺩ‪ ،‬ﻭﻣﺰﺍﺡ ﻣﺬﻣﻮﻡ‪.‬‬
‫ﺍﷲ ﻋﺰ ﻭﺟﻞ ﻭﻻ ﻳﻜـﻮﻥ ﺑﺈﺛﻢ ﻭﻻ‬ ‫ﻓﺄﻣـﺎ ﺍﳌـﺰﺍﺡ ﺍﳌﺤﻤـﻮﺩ‪ :‬ﻓﻬﻮ ﺍﻟﺬﻱ ﻻ ﻳﺸـﻮﺑﻪ ﹶﻣﺎ ﻛـﺮﻩ ﱠ‬
‫ﻗﻄﻴﻌـﺔ ﺭﺣﻢ‪ .‬ﻭﺃﻣﺎ ﺍﳌـﺰﺍﺡ ﺍﳌﺬﻣﻮﻡ‪ :‬ﻓﻬﻮ ﺍﻟﺬﻱ ﹸﻳﺜـﲑ ﺍﻟﻌﺪﺍﻭﺓ‪ ،‬ﻭ ﹸﻳﺬﻫـﺐ ﺍﻟ ﹶﺒﻬﺎﺀ‪ ،‬ﻭﻳﻘﻄﻊ‬
‫ﻭﳚ ﱢﺮﺉ ﺍﻟﺪﲏﺀ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ ،‬ﻭﳛﻘﺪ ﺍﻟﴩﻳﻒ ﺑﻪ‪ .‬ﺹ‪.٨١‬‬
‫ﺍﻟﺼﺪﺍﻗﺔ‪ ،‬ﹸ ﹶ‬

‫‪¬©°VGƒÃ ìGõŸG‬‬
‫ﺍﷲ ﹾﺑﻦ ﺣﺒﻴﻖ‪ :‬ﻛﺎﻥ ﻳﻘﺎﻝ ﻻ ﲤﺎﺯﺡ ﺍﻟﴩﻳﻒ‪ ،‬ﻓ ﹶﻴ ﹺ‬
‫ﺤﻘﺪ ﻋﻠﻴﻚ‪ ،‬ﻭﻻ ﲤﺎﺯﺡ ﺍﻟﻮﺿﻴﻊ‬ ‫ﻗﺎﻝ ﹶﻋ ﹾﺒﺪ ﱠ‬
‫ﻓﻴﺠﱰﺉ ﻋﻠﻴﻚ‪ .‬ﺹ‪.٨٢‬‬
‫‪ìGõŸG §HÉ°V‬‬
‫ﺍﻟﻘﻠﺐ‪ ،‬ﻭﻳـﻮﺭﺙ ﺍﻟﺒﻐﻀﺎﺀ‪ ،‬ﻭﳛﻴﻲ‬
‫ﹶ‬ ‫ـﻮﺩ ﺍﻟﻮﺟﻪ‪ ،‬ﻭ ﹸﻳﺪﻣﻲ‬‫ﺍﳌـﺰﺍﺡ ﺇﺫﺍ ﻛﺎﻥ ﻓﻴـﻪ ﺇﺛﻢ‪ ،‬ﻓﻬﻮ ﹸﻳ ﹶﺴ ﱢ‬
‫ﺍﻟﻀﻐﻴﻨﺔ‪ ،‬ﻭﺇﺫﺍ ﻛﺎﻥ ﻣﻦ ﻏﲑ ﻣﻌﺼﻴﺔ‪ ،‬ﹸﻳ ﹶﺴ ﱢﲇ ﱠ‬
‫ﺍﳍﻢ‪ ،‬ﻭﻳﻮﻗﻊ ﺍﳋ ﱠﻠﺔ‪ ،‬ﻭﳛﻴﻲ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﻳﺬﻫﺐ‬
‫ﺸﻤﺔ‪ .‬ﺹ‪.٨٤‬‬ ‫ﹺ‬
‫ﺍﳊ ﹶ‬

‫‪-١‬ﺍﻟﻨﲈﻡ ﺍﻟﺬﻱ ﻳﺴﻌﻰ ﺑﺎﻟﻮﻗﻴﻌﺔ‪.‬‬

 ‫‪AGô````````¨dG QQódG‬‬ ‫‪١٨‬‬

‫‪¬àÑ«g â∏b ¬μë°V Ìc øe‬‬

‫ﺍﺳ ﹸـﺘ ﹺﺨ ﱠﻒ‬ ‫ﴈ ﱠﹸ‬
‫ﺍﷲ ﹶﻋ ﹾﻨ ﹸﻪ‪ :‬ﹶﻣ ﹾﻦ ﹶﻛ ﹸﺜ ﹶﺮ ﹶﺿ ﹺﺤ ﹸﻜ ﹸﻪ ﹶﻗ ﱠﻠ ﹾﺖ ﹶﻫ ﹾﻴ ﹶﺒ ﹸﺘ ﹸﻪ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻣﺰﹶ ﹶﺡ ﹾ‬ ‫ﺍﳋ ﱠﻄ ﹺ‬
‫ﺎﺏ ﹶﺭ ﹺ ﹶ‬ ‫ـﺎﻝ ﹸﻋ ﹶﻤ ﹸﺮ ﹾﺑ ﹸﻦ ﹾ ﹶ‬ ‫ﹶﻗ ﹶ‬
‫ﳾ ﹴﺀ ﹸﻋ ﹺﺮ ﹶﻑ ﺑﹺ ﹺﻪ‪ .‬ﺹ‪.٨٥-٨٤‬‬ ‫ﺑﹺ ﹺﻪ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﺃ ﹾﻛ ﹶﺜ ﹶﺮ ﹺﻣ ﹾﻦ ﹶ ﹾ‬

‫’ ‪ˆ ’EG GóÑY øμJ‬‬

‫ﲪﺪ ﹾﺑﻦ ﺣﻨﺒﻞ‪ :‬ﺭﺃﻳﺖ ﺍﺑﻦ ﺍﻟﺴﲈﻙ ﻳﻜﺘﺐ ﺇﱃ ﺃﺥ ﻟﻪ‪ :‬ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﻻ ﺗﻜﻮﻥ ﻟﻐﲑ‬ ‫ﻗﺎﻝ ﹶﺃ ﹾ ﹶ‬
‫ﺍﷲ ﻋﺒﺪﺍ ﹶﻣﺎ ﻭﺟﺪﺕ ﻣﻦ ﺍﻟﻌﺒﻮﺩﻳﺔ ﹸﺑﺪﱠ ﺍ‪ ،‬ﻓﺎﻓﻌﻞ‪ .‬ﺹ‪.٨٦‬‬ ‫ﱠ‬

‫‪ˆG ΩÓμH ¢ùfC’G‬‬

‫ﻗـﺎﻝ ﻣﺎﻟﻚ ﹾﺑـﻦ ﺩﻳﻨﺎﺭ‪ :‬ﻣﻦ ﱂ ﻳﺄﻧﺲ ﺑﺤﺪﻳﺚ ﱠ‬
‫ﺍﷲ ﹶﻋﻦ ﺣﺪﻳـﺚ ﺍﳌﺨﻠﻮﻗﲔ‪ ،‬ﻓﻘﺪ ﹶﻗ ﱠﻞ ﻋﻠﻤﻪ‪،‬‬
‫ﻭﻋ ﹺﻤ ﹶﻲ ﻗﻠﺒﻪ‪ ،‬ﻭﺿﻴﻊ ﻋﻤﺮﻩ‪ .‬ﺹ‪.٨٩‬‬‫ﹶ‬
‫‪çÓK ’EG ¢û«©dG øe ≥Ñj ⁄‬‬
‫ﹶﻗ ﹶ‬
‫ـﺎﻝ ﹸﳏ ﱠﹶﻤـﺪ ﹾﺑﻦ ﻭﺍﺳـﻊ‪ :‬ﱂ ﻳﺒﻖ ﻣﻦ ﺍﻟﻌﻴﺶ ﺇﻻ ﺛـﻼﺙ‪ :‬ﺍﻟﺼﻼﺓ ﰲ ﺍﳉﲈﻋـﺔ ﺗﺮﺯﻕ ﻓﻀﻠﻬﺎ‬
‫ﻭﺗﻜﻔـﻲ ﺳـﻬﻮﻫﺎ‪ ،‬ﻭﻛﻔﺎﻑ ﻣﻦ ﻣﻌﺎﺵ ﻟﻴﺴـﺖ ﻷﺣﺪ ﻣـﻦ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻚ ﻓﻴـﻪ ﹺﻣ ﱠﻨﺔ ﻭﻻ ﷲ‬
‫ﻏﺖ ﹶﻗ ﱠﻮﻣﻚ‪ .‬ﺹ‪.٩٠‬‬
‫ﻋﻠﻴﻚ ﻓﻴﻪ ﹶﺗ ﹶﺒﻌﺔ‪ ،‬ﻭﺃﺥ ﳏﺴﻦ ﺍﻟﻌﴩﺓ ﺇﻥ ﹸﺯ ﹶ‬

‫‪í«ë°üdG OƒdG‬‬
‫ﺍﻟﻮﺩ ﺍﻟﺼﺤﻴﺢ‪ :‬ﻫﻮ ﺍﻟﺬﻱ ﻻ ﻳﻤﻴﻞ ﺇﱃ ﻧﻔﻊ‪ ،‬ﻭﻻ ﻳﻔﺴﺪﻩ ﻣﻨﻊ‪ ،‬ﻭﺍﳌﻮﺩﺓ ﺃﻣﻦ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻟﺒﻐﻀﺎﺀ‬
‫ﺧﻮﻑ‪ .‬ﺹ‪.٩١‬‬

‫‪á©aÉædG IÉNGDƒŸG ÜÉÑ°SCG‬‬

‫ﴚ ﺍﻟ ﹶﻘﺼﺪ‪ ،‬ﹶ‬
‫ﻭﺧ ﹶ‬
‫ﻔﺾ ﺍﻟﺼﻮﺕ‪ ،‬ﻭﻗﻠﺔ‬ ‫ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﳌﺆﺍﺧﺎﺓ ﺍﻟﺘﻲ ﳚﺐ ﻋﲆ ﺍﳌﺮﺀ ﻟﺰﻭﻣﻬﺎ‪ ،‬ﹶﻣ ﹶ‬
‫ﺍﻹﻋﺠﺎﺏ‪ ،‬ﻭﻟﺰﻭﻡ ﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﺗﺮﻙ ﺍﳋﻼﻑ‪ .‬ﺹ‪.٩٣‬‬

‫’ ‪π°†a GP ’EG »NGDƒJ‬‬

‫ﺍﻟﻌﺎﻗﻞ ﻻ ﻳﺆﺍﺧﻲ ﺇﻻ ﺫﺍ ﻓﻀﻞ ﰲ ﺍﻟﺮﺃﻱ ﻭﺍﻟﺪﻳﻦ ﻭﺍﻟﻌﻠﻢ ﻭﺍﻷﺧﻼﻕ ﺍﳊﺴﻨﺔ‪ ،‬ﺫﺍ ﻋﻘﻞ ﻧﺸﺄ ﻣﻊ‬
‫ﺍﻟﺼﺎﳊﲔ؛ ﻷﻥ ﺻﺤﺒﺔ ﺑﻠﻴﺪ ﻧﺸﺄ ﻣﻊ ﺍﻟﻌﻘﻼﺀ ﺧﲑ ﻣﻦ ﺻﺤﺒﺔ ﻟﺒﻴﺐ ﻧﺸﺄ ﻣﻊ ﺍﳉﻬﺎﻝ‪ .‬ﺹ‪.٩٥‬‬
 ‫‪١٩‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪πLôdG IÉNGDƒe πÑb QÉÑàNG‬‬

‫ﹺ‬
‫ﻓﺄﻏﻀﺒﻪ ﻗﺒﻞ‬ ‫ﺆﺍﺧﻲ ﺭﺟﻼ‬
‫ﹶ‬ ‫ﻗﺎﻝ ﻋﻮﺍﻧﺔ ﹾﺑﻦ ﺍﳊﻜﻢ‪ :‬ﹶﻗ ﹶ‬
‫ﺎﻝ ﻟﻘﲈﻥ ﻻﺑﻨﻪ‪ :‬ﻳﺎ ﹸﺑ ﱠﻨﻲ‪ ،‬ﺇﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﹸﺗ‬
‫ﺫﻟﻚ‪ ،‬ﻓﺈﻥ ﺃﻧﺼﻔﻚ ﻋﻨﺪ ﻏﻀﺒﻪ‪ ،‬ﻭﺇﻻ ﻓﺪﻋﻪ‪ .‬ﺹ‪.٩٥‬‬

‫‪hó©dG ≈∏Y ¬H ¿É©à°ùj Ée ™ØfCG‬‬

‫ﻻ ﳚﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻜﺎﻓﺊ ﺍﻟﴩ ﺑﻤﺜﻠﻪ‪ ،‬ﻭﺃﻥ ﻳﺘﺨﺬ ﺍﻟﻠﻌﻦ ﻭﺍﻟﺸﺘﻢ ﻋﲆ ﻋﺪﻭﻩ ﺳﻼﺣﺎ‪،‬‬
‫ﺇﺫ ﻻ ﻳﺴﺘﻌﺎﻥ ﻋﲆ ﺍﻟﻌﺪﻭ ﺑﻤﺜﻞ ﺇﺻﻼﺡ ﺍﻟﻌﻴﻮﺏ‪ ،‬ﻭﲢﺼﲔ ﺍﻟﻌﻮﺭﺍﺕ‪ ،‬ﺣﺘﻰ ﻻ ﳚﺪ ﺍﻟﻌﺪﻭ‬
‫ﺇﻟﻴﻪ ﺳﺒﻴﻼ‪ .‬ﺹ‪.٩٩‬‬

‫’ ‪É©°Vƒe í∏°ü∏d ∑ôJG πH IhGó©dG CGôªà°ùJ‬‬

‫ﺍﻟﻮﻗﺖ ﺇﱃ ﺭﻛﻮﲠﺎ‬
‫ﹸ‬ ‫ﺍﳌﻌﺎﺩﺍﺓ ﺑﻌﺪ ﹸ‬
‫ﺍﳋ ﱠﻠﺔ ﻓﺎﺣﺸﺔ ﻋﻈﻴﻤﺔ‪ ،‬ﻻ ﻳﻠﻴﻖ ﺑﺎﻟﻌﺎﻗﻞ ﺍﺭﺗﻜﺎﲠﺎ‪ ،‬ﻓﺈﻥ ﺩﻓﻌﻪ‬
‫ﺗﺮﻙ ﻟﻠﺼﻠﺢ ﻣﻮﺿﻌﺎ‪ .‬ﺹ‪.١٠٢‬‬

‫‪QGô°TC’G ÖMÉ°üJ ’h QÉ«NC’G ÖMÉ°U‬‬

‫ﴎﻳﻊ‬
‫ﹲ‬ ‫ﻣﻮﺩﺓ ﺍﻷﺧﻴـﺎﺭ‬
‫ﺍﻟﻌﺎﻗـﻞ ﻳﻠـﺰﻡ ﺻﺤﺒـﺔ ﺍﻷﺧﻴـﺎﺭ‪ ،‬ﻭﻳﻔـﺎﺭﻕ ﺻﺤﺒـﺔ ﺍﻷﴍﺍﺭ؛ ﻷﻥ ﱠ‬
‫ﺑﻄﻲﺀ ﺍﻧﻘﻄﺎﻋﻬـﺎ‪ .‬ﻭ ﹶﻣ ﹶﻮ ﱠﺩﺓ ﺍﻷﴍﺍﺭ ﴎﻳﻊ ﺍﻧﻘﻄﺎﻋﻬـﺎ‪ ،‬ﺑﻄﻲﺀ ﺍﺗﺼﺎﳍﺎ‪ ،‬ﻭﺻﺤﺒﺔ‬
‫ﹲ‬ ‫ﺍﺗﺼﺎﳍـﺎ‪،‬‬
‫ﺍﻷﴍﺍﺭ ﺗـﻮﺭﺙ ﺳـﻮﺀ ﺍﻟﻈﻦ ﺑﺎﻷﺧﻴـﺎﺭ‪ ،‬ﻭ ﹶﻣﻦ ﺧﺎﺩﻥ ﺍﻷﴍﺍﺭ‪ ،‬ﱂ ﻳﺴـﻠﻢ ﻣﻦ ﺍﻟﺪﺧﻮﻝ ﰲ‬
‫ﲨﻠﺘﻬﻢ ‪.‬ﺹ‪.١٠٥‬‬

‫‪QÉ«NC’G áÑë°U ≈∏Y å◊G‬‬

‫ﻗـﺎﻝ ﻣﺎﻟﻚ ﹾﺑـﻦ ﺩﻳﻨﺎﺭ‪ :‬ﺇﻧﻚ ﺃﻥ ﺗﻨﻘﻞ ﺍﳊﺠﺎﺭﺓ ﻣﻊ ﺍﻷﺑﺮﺍﺭ‪ ،‬ﺧﲑ ﻣﻦ ﺃﻥ ﺗﺄﻛﻞ ﺍﳋﺒﻴﺺ ﻣﻊ‬
‫ﺍﻟﻔﺠﺎﺭ‪ .‬ﺹ‪.١٠٥‬‬
‫ﺍﻟﺼ ﹺ‬
‫ﺎﺣ ﹺ‬
‫ﺐ‬ ‫ـﲑ ﹺﻣ ﹶﻦ ﱠ‬
‫ﺍﻟﺼﺎﻟﹺ ﹸﺢ ﹶﺧ ﹾ ﹲﲑ ﹺﻣ ﹶـﻦ ﺍ ﹾﻟ ﹶﻮ ﹾﺣﺪﹶ ﹺﺓ‪ ،‬ﹶﻭﺍ ﹾﻟ ﹶﻮ ﹾﺣﺪﹶ ﹸﺓ ﹶ ﹾﺧ ﹲ‬
‫ﺎﺣ ﹸﺐ ﱠ‬ ‫‪:‬ﺍﻟﺼ ﹺ‬‫ـﺎﻝ ﹶﺃ ﹸﺑـﻮ ﺍﻟﺪﱠ ﹾﺭ ﹶﺩ ﹺﺍﺀ ﱠ‬
‫ﹶﻗ ﹶ‬
‫ﺍﻟﴩ‪ .‬ﺹ‪١٠٦‬‬ ‫ﺎﻛ ﹸﺖ ﹶﺧ ﹾ ﹲﲑ ﹺﻣ ﹾﻦ ﹸ ﹾﳑ ﹺﲇ ﱠ ﱢ‬ ‫ﺍﻟﺴ ﹺ‬‫ﺖ‪ ،‬ﹶﻭ ﱠ‬ ‫ﺍﻟﺴ ﹺ‬
‫ﺎﻛ ﹺ‬ ‫ﲑ ﹶﺧ ﹾ ﹲﲑ ﹺﻣ ﹶﻦ ﱠ‬ ‫ﺍﻟﺴ ﹺ‬
‫ﻮﺀ‪ ،‬ﹶﻭ ﹸ ﹾﳑ ﹺﲇ ﹾ ﹶ‬
‫ﺍﳋ ﹾ ﹺ‬ ‫ﱡ‬
‫ﺍﻟﻌﺎﻗـﻞ ﻻ ﻳﺼﺎﺣـﺐ ﺍﻷﴍﺍﺭ‪ ،‬ﻷﻥ ﺻﺤﺒـﺔ ﺻﺎﺣـﺐ ﺍﻟﺴـﻮﺀ ﹺﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨـﺎﺭ‪ ،‬ﹸﺗﻌﻘﺐ‬
‫ﺍﻟﻀﻐﺎﺋﻦ‪ :‬ﻻ ﻳﺴﺘﻘﻴﻢ ﻭﺩﻩ‪ ،‬ﻭﻻ ﻳﻔﻲ ﺑﻌﻬﺪﻩ‪ .‬ﺹ‪.١٠٦‬‬
‫ﻗﺎﻝ ﺍﳊﺴـﻦ‪ :‬ﺃﳞﺎ ﺍﻟﺮﺟﻞ‪ ،‬ﺇﻥ ﺃﺷـﺪ ﺍﻟﻨﺎﺱ ﻋﻠﻴﻚ ﻓﻘﺪﺍ‪ ،‬ﻟﺮﺟـﻞ ﺇﺫﺍ ﻓﺰﻋﺖ ﺇﻟﻴﻪ ﻭﺟﺪﺕ‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٢٠‬‬

‫ﻋﻨﺪﻩ ﺭﺃﻳﺎ‪ ،‬ﻭﻭﺟﺪﺕ ﻋﻨﺪﻩ ﻧﺼﻴﺤﺔ‪ ،‬ﺑﻴﻨﺎ ﺃﻧﺖ ﻛﺬﻟﻚ ﺇﺫ ﻓﻘﺪﺗﻪ‪ ،‬ﻓﺎﻟﺘﻤﺴﺖ ﻣﻨﻪ ﹶﺧ ﹶﻠﻔﺎ ﻓﻠﻢ‬
‫ﲡﺪﻩ‪ .‬ﺹ‪.١٠٧‬‬
‫ﹶﻗ ﹶ‬
‫ـﺎﻝ ﺟﻌﻔﺮ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ‪ :‬ﻣﻦ ﻛﺎﻥ ﻓﻴﻪ ﺛـﻼﺙ‪ ،‬ﻓﻘﺪ ﻭﺟﺐ ﻟﻪ ﻋﲆ ﺍﻟﻨﺎﺱ ﺃﺭﺑﻊ‪ :‬ﺇﺫﺍ ﺧﺎﻟﻄﻬﻢ‬
‫ﱂ ﻳﻈﻠﻤﻬﻢ‪ ،‬ﻭﺇﺫﺍ ﺣﺪﺛﻬﻢ ﱂ ﻳﻜﺬﲠﻢ‪ ،‬ﻭﺇﺫﺍ ﻭﻋﺪﻫﻢ ﱂ ﳜﻠﻔﻬﻢ‪.‬‬
‫ﻭﻋـﲆ ﺍﻟﻨـﺎﺱ‪ :‬ﺃﻥ ﻳﻈﻬﺮﻭﺍ ﻋﺪﻟـﻪ‪ ،‬ﻭﺃﻥ ﺗﻜﻤﻞ ﻓﻴﻬﻢ ﻣﺮﻭﺀﺗﻪ‪ ،‬ﻭﺃﻥ ﳚـﺐ ﻋﻠﻴﻬﻢ ﹸ‬
‫ﺃﺧ ﱠﻮﺗﻪ‪،‬‬
‫ﻭﺃﻥ ﹶﳛ ﹸﺮﻡ ﻋﻠﻴﻬﻢ ﻏﻴﺒﺘﻪ‪ .‬ﺹ‪.١٠٧‬‬
‫ﺍﻟﻮﺍﺟـﺐ ﻋـﲆ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﻳﺴـﺘﻌﻴﺬ ﺑﺎﷲ ﻣﻦ ﺻﺤﺒـﺔ ﻣﻦ ﺇﺫﺍ ﺫﻛـﺮ ﱠ‬
‫ﺍﷲ ﱂ ﹸﻳﻌﻨﻪ‪ ،‬ﻭﺇﻥ ﻧﴘ ﱂ‬
‫ﻳﺬﻛﺮﻩ‪ ،‬ﻭﺇﻥ ﹶﻏ ﹶﻔﻞ ﺣﺮﺿﻪ ﻋﲆ ﺗﺮﻙ ﺍﻟﺬﻛﺮ‪ .‬ﺹ‪.١٠٨‬‬

‫’ ‪∞æ°üdG Gòg øe øμJ‬‬

‫ﺍﻟﻨـﺎﺱ ﹶﻣﻦ ﹶﻗ ﱠـﴫ ﹶﻋﻦ ﻃﻠﺐ ﺍﻹﺧـﻮﺍﻥ‪ ،‬ﻭﺃﻋﺠﺰ‬
‫ﹺ‬ ‫ـﺎﻝ ﺭﺟـﻞ ﻣﻦ ﺍﻷﻋـﺮﺍﺏ‪ :‬ﹺﻣﻦ ﺃﻋﺠﺰ‬
‫ﹶﻗ ﹶ‬
‫ﻣﻨﻪ‪ :‬ﻣﻦ ﻇﻔﺮ ﺑﺬﻟﻚ ﻣﻨﻬﻢ ‪ ،‬ﻓﺄﺿﺎﻉ ﻣﻮﺩﲥﻢ‪ ،‬ﻭﺇﻧﲈ ﳛﺴـﻦ ﺍﻻﺧﺘﻴﺎﺭ ﻟﻐﲑﻩ ‪ ،‬ﻣﻦ ﺃﺣﺴـﻦ‬
‫ﺍﻻﺧﺘﻴﺎﺭ ﻟﻨﻔﺴﻪ‪.‬ﺹ‪.١٠٩‬‬

‫’ ‪Úfƒd GP øμJ‬‬
‫ﺍﻟﻌﺎﻗـﻞ ﻻ ﻳﻘـﴫ ﰲ ﺗﻌﺎﻫـﺪ ﺍﻟـﻮﺩﺍﺩ‪ ،‬ﻭﻻ ﻳﻜـﻮﻥ ﺫﺍ ﻟﻮﻧـﲔ‪ ،‬ﻭﺫﺍ ﻗﻠﺒﲔ‪ ،‬ﺑـﻞ ﻳﻮﺍﻓﻖ ﹺ ﱡ‬
‫ﴎﻩ‬
‫ﻋﻼﻧﻴﺘﻪ‪ ،‬ﻭﻗﻮﻟﻪ ﻓﻌﻠﻪ‪ ،‬ﻭﻻ ﺧﲑ ﰲ ﻣﺘﺂﺧﻴﲔ ﻳﻨﻤﻮ ﺑﻴﻨﻬﲈ ﺍﳋﻠﻞ‪ ،‬ﻭﻳﺰﻳﺪ ﰲ ﺣﺎﻟﻴﻬﲈ ﺍﻟﺪﻏﻞ‪.‬‬
‫ﺹ‪.١٠٩‬‬

‫’ ‪¿ƒ∏àŸG ¥OÉ°üJ‬‬
‫ﺍﻟﻌﺎﻗـﻞ ﻻ ﻳﺼـﺪﺍﻕ ﺍﳌﺘﻠـﻮﻥ‪ ،‬ﻭﻻ ﻳﺆﺍﺧـﻲ ﺍﳌﺘﻘﻠـﺐ‪ ،‬ﻭﻻ ﻳﻈﻬﺮ ﻣـﻦ ﺍﻟـﻮﺩﺍﺩ ﺇﻻ ﻣﺜﻞ ﹶﻣﺎ‬
‫ﻳﻀﻤـﺮ‪ ،‬ﻭﻻ ﻳﻀﻤـﺮ ﺇﻻ ﻓﻮﻕ ﹶﻣﺎ ﻳﻈﻬﺮ‪ ،‬ﻭﻻ ﻳﻜـﻮﻥ ﰲ ﺍﻟﻨﻮﺍﺋﺐ ﻋﻨﺪ ﺍﻟﻘﻴﺎﻡ ﲠﺎ ﺇﻻ ﻛﻜﻮﻧﻪ‬
‫ﻗﺒﻞ ﺇﺣﺪﺍﺛﻬﺎ ﻭﺍﻟﺪﺧﻮﻝ ﻓﻴﻬﺎ‪ ،‬ﻷﻧﻪ ﻻ ﳛﻤﺪ ﻣﻦ ﺍﻹﺧﺎﺀ ﹶﻣﺎ ﱂ ﻳﻜﻦ ﻛﺬﻟﻚ‪ .‬ﺹ‪.١١١‬‬
‫‪٢١‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪º¡H ±n ôp Yo Ék eƒb Ön ëp °Un øe‬‬

‫ﺍﻟﻌﺎﻗﻞ ﳚﺘﻨﺐ ﳑﺎﺷـﺎﺓ ﺍﳌﺮﻳﺐ ﰲ ﻧﻔﺴـﻪ‪ ،‬ﻭﻳﻔﺎﺭﻕ ﺻﺤﺒﺔ ﺍﳌﺘﻬﻢ ﰲ ﺩﻳﻨﻪ؛ ﻷﻥ ﻣﻦ ﺻﺤﺐ‬
‫ﻗﻮﻣﺎ ﹸﻋﺮﻑ ﲠﻢ‪ ،‬ﻭﻣﻦ ﻋﺎﴍ ﺍﻣﺮﺀﺍ ﹸﻧﺴﺐ ﺇﻟﻴﻪ‪ ،‬ﻭﺍﻟﺮﺟﻞ ﻻ ﻳﺼﺎﺣﺐ ﺇﻻ ﻣﺜﻠﻪ ﺃﻭ ﺷﻜﻠﻪ‪،‬‬
‫ﻓـﺈﺫﺍ ﱂ ﳚـﺪ ﺍﳌﺮﺀ ﺑـﺪﺍ ﻣﻦ ﺻﺤﺒﺔ ﺍﻟﻨـﺎﺱ‪ ،‬ﹶ ﹶﲢ ﱠﺮ￯ ﺻﺤﺒﺔ ﹶﻣـﻦ ﺯﺍﻧﻪ ﺇﺫﺍ ﺻﺤﺒﻪ‪ ،‬ﻭﱂ ﻳﺸـﻨﻪ‬
‫ﺇﺫﺍ ﻋﺮﻑ ﺑﻪ‪ ،‬ﻭﺇﻥ ﺭﺃ￯ ﻣﻨﻪ ﺣﺴـﻨﺔ ﹶﻋﺪﱠ ﻫﺎ‪ ،‬ﻭﺇﻥ ﺭﺃ￯ ﻣﻨﻪ ﺳـﻴﺌﺔ ﺳـﱰﻫﺎ‪ ،‬ﻭﺇﻥ ﺳﻜﺖ ﻋﻨﻪ‬
‫ﺍﺑﺘﺪﺃﻩ‪ ،‬ﻭﺇﻥ ﺳﺄﻟﻪ ﺃﻋﻄﺎﻩ‪ .‬ﺹ‪.١١٥‬‬
‫‪º¡eGôcEGh ¿GƒNE’G IQÉjR ≈∏Y å◊G‬‬
‫ﻳﻘﻮﻝ ﺍﻟﻔﺮﻳﺎﰊ‪ :‬ﺟﺎﺀﲏ ﻭﻛﻴﻊ ﹾﺑﻦ ﺍﳉﺮﺍﺡ ﻣﻦ ﺑﻴﺖ ﺍﳌﻘﺪﺱ ﻭﻫﻮ ﳏﺮﻡ ﺑﻌﻤﺮﺓ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺃﺑﺎ‬
‫ﹸﳏ ﱠﹶﻤـﺪ‪ ،‬ﱂ ﻳﻜﻦ ﻃﺮﻳﻘـﻲ ﻋﻠﻴﻚ‪ ،‬ﻭﻟﻜﻨﻲ ﺃﺣﺒﺒﺖ ﺃﻥ ﺃﺯﻭﺭﻙ‪ ،‬ﻭﺃﻗﻴـﻢ ﻋﻨﺪﻙ‪ ،‬ﻓﺄﻗﺎﻡ ﻋﻨﺪﻱ‬
‫ﻟﻴﻠﺔ‪ .‬ﺹ‪.١٢١‬‬
‫‪≥ªMC’G áÑë°U ÖæŒ‬‬
‫ﺍﻟﻌﺎﻗـﻞ ﻭﺇﻥ ﱂ ﻳﺼﺒـﻚ ﺍﳊﻆ ﻣﻦ ﻋﻘﻠـﻪ‪ ،‬ﺃﺻﺎﺑﻚ ﻣﻦ ﺍﻻﻋﺘﺒﺎﺭ ﺑـﻪ‪ ،‬ﻭﺍﻷﲪﻖ ﺇﻥ ﱂ ﹸﻳ ﹺ‬
‫ﻌﺪﻙ‬
‫ﲪﻘﻪ‪ ،‬ﺗﺪﻧﺴﺖ ﺑﻌﴩﺗﻪ‪ .‬ﺹ‪.١٢٤‬‬
‫‪≥ª◊G äÉeÓY øe‬‬
‫ﻣـﻦ ﻋﻼﻣﺎﺕ ﺍﳊﻤﻖ ﺍﻟﺘـﻲ ﳚﺐ ﻟﻠﻌﺎﻗﻞ ﺗﻔﻘﺪﻫﺎ ﳑﻦ ﺧﻔﻰ ﹶﻋ ﹶﻠ ﹾﻴ ﹺـﻪ ﺃﻣﺮﻩ‪ :‬ﴎﻋﺔ ﺍﳉﻮﺍﺏ‪،‬‬
‫ﻭﺗـﺮﻙ ﺍﻟﺘﺜﺒـﺖ‪ ،‬ﻭﺍﻹﻓـﺮﺍﻁ ﰲ ﺍﻟﻀﺤـﻚ‪ ،‬ﻭﻛﺜـﺮﺓ ﺍﻻﻟﺘﻔـﺎﺕ‪ ،‬ﻭﺍﻟﻮﻗﻴﻌـﺔ ﰲ ﺍﻷﺧﻴـﺎﺭ‪،‬‬
‫ﻭﺍﻻﺧﺘﻼﻁ ﺑﺎﻷﴍﺍﺭ‪ .‬ﺹ‪.١٢٥‬‬
‫ﻤﺖ ﻋﻨﻪ ﺟﻬﻞ ﻋﻠﻴﻚ‪،‬‬ ‫ﻭﺍﻷﲪﻖ ﺇﺫﺍ ﺃﻋﺮﺿﺖ ﻋﻨﻪ ﺍﻏﺘﻢ‪ ،‬ﻭﺇﻥ ﺃﻗﺒﻠﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﺍﻏﱰﱠ‪ ،‬ﻭﺇﻥ ﹶﺣ ﹸﻠ ﹶ‬
‫ﻭﺇﻥ ﺟﻬﻠﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﹶﺣﻠﻢ ﻋﻨﻚ‪ ،‬ﻭﺇﻥ ﺃﺳـﺄﺕ ﺇﻟﻴﻪ ﺃﺣﺴـﻦ ﺇﻟﻴﻚ‪ ،‬ﻭﺇﻥ ﺃﺣﺴـﻨﺖ ﺇﻟﻴﻪ ﺃﺳﺎﺀ‬
‫ﺇﻟﻴﻚ‪ ،‬ﻭﺇﺫﺍ ﻇﻠﻤﺘﻪ ﺍﻧﺘﺼﻔﺖ ﻣﻨﻪ‪ ،‬ﻭﻳﻈﻠﻤﻚ ﺇﺫﺍ ﺃﻧﺼﻔﺘﻪ‪ .‬ﺹ‪.١٢٥‬‬
‫ﻭﺇﻥ ﻣـﻦ ﺃﻋﻈـﻢ ﺃﻣﺎﺭﺍﺕ ﺍﳊﻤﻖ ﰲ ﺍﻷﲪﻖ ﻟﺴـﺎﻧﻪ‪ ،‬ﻓﺈﻧﻪ ﻳﻜﻮﻥ ﻗﻠﺒﻪ ﰲ ﻃﺮﻑ ﻟﺴـﺎﻧﻪ‪ ،‬ﹶﻣﺎ‬
‫ﺧﻄﺮ ﻋﲆ ﻗﻠﺒﻪ ﻧﻄﻖ ﺑﻪ ﻟﺴﺎﻧﻪ‪ .‬ﺹ‪.١٢٧‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٢٢‬‬

‫’ ‪Aƒ°ùdG ÖMÉ°U ÖMÉ°üJ‬‬

‫ـﻌﻴﺪ ﹾﺑﻦ ﹶﺃ ﹺﰊ ﺃﻳﻮﺏ‪ :‬ﻻ ﺗﺼﺎﺣﺐ ﺻﺎﺣﺐ ﺍﻟﺴـﻮﺀ‪ ،‬ﻓﺈﻧﻪ ﻗﻄﻌﺔ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻻ ﻳﺴﺘﻘﻴﻢ‬
‫ﻗﺎﻝ ﹶﺳ ﹺ‬
‫ﻭﺩﻩ ﻭﻻ ﻳﻔﻲ ﺑﻌﻬﺪﻩ‪ .‬ﺹ‪.١٢٦‬‬
‫‪ÖgP øe áë«°üf‬‬
‫ـﺎﻝ ﹶﻋ ﹾﺒﺪ ﱠ‬
‫ﺍﷲ ﹾﺑﻦ ﺣﺴـﻦ ﻻﺑﻨﻪ‪ :‬ﻳـﺎ ﺑﻨﻲ‪ ،‬ﺍﺣﺬﺭ ﺍﳉﺎﻫﻞ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟـﻚ ﻧﺎﺻﺤﺎ‪ ،‬ﻛﲈ ﲢﺬﺭ‬ ‫ﹶﻗ ﹶ‬
‫ﻳﻮﺭﻃﻚ ﺑﻤﺸـﻮﺭﺗﻪ ﰲ ﺑﻌﺾ ﺍﻏﱰﺍﺭﻙ‪،‬‬‫ﺍﻟﻌﺎﻗﻞ ﺇﺫﺍ ﻛﺎﻥ ﻟﻚ ﻋﺪﻭﺍ؛ ﻓﻴﻮﺷـﻚ ﺍﳉﺎﻫﻞ ﺃﻥ ﱢ‬
‫ﻓﻴﺴﺒﻖ ﺇﻟﻴﻚ ﻣﻜﺮ ﺍﻟﻌﺎﻗﻞ‪ .‬ﺹ‪.١٢٧‬‬

‫‪≥ªMC’G º«°T øe‬‬

‫ﻭﻣﻦ ﺷـﻴﻢ ﺍﻷﲪﻖ‪ :‬ﺍﻟﻌﺠﻠﺔ‪ ،‬ﻭﺍﳋﻔﺔ‪ ،‬ﻭﺍﻟﻌﺠﺰ‪ ،‬ﻭﺍﻟﻔﺠـﻮﺭ‪ ،‬ﻭﺍﳉﻬﻞ ﻭﺍﳌﻘﺖ‪ ،‬ﻭﺍﻟﻮﻫﻦ‪،‬‬
‫ﻭﺍﳌﻬﺎﻧـﺔ‪ ،‬ﻭﺍﻟﺘﻌـﺮﺽ‪ ،‬ﻭﺍﻟﺘﺤﺎﺳـﺪ‪ ،‬ﻭﺍﻟﻈﻠـﻢ‪ ،‬ﻭﺍﳋﻴﺎﻧـﺔ‪ ،‬ﻭﺍﻟﻐﻔﻠـﺔ‪ ،‬ﻭﺍﻟﺴـﻬﻮ‪ ،‬ﻭﺍﻟﻐﻲ‪،‬‬
‫ﻭﺍﻟﻔﺤﺶ‪ ،‬ﻭﺍﻟﻔﺨﺮ‪ ،‬ﻭﺍﳋﻴﻼﺀ‪ ،‬ﻭﺍﻟﻌﺪﻭﺍﻥ‪ ،‬ﻭﺍﻟﺒﻐﻀﺎﺀ‪ .‬ﺹ‪.١٢٧‬‬
‫‪≥ªMC’G πãe‬‬
‫ﻗـﺎﻝ ﻭﻫﺐ ﹾﺑﻦ ﻣﻨﺒـﻪ‪ :‬ﺍﻷﲪﻖ ﻛﺎﻟﺜﻮﺏ ﺍﳋﻠـﻖ‪ ،‬ﺇﻥ ﺭﻓﺄﺗﻪ ﻣﻦ ﺟﺎﻧـﺐ ﺍﻧﺨﺮﻕ ﻣﻦ ﺟﺎﻧﺐ‬
‫ﺸﻌﺐ‪ ،‬ﻭﻻ ﻳﻌﺎﺩ ﻃﻴﻨﺎ‪ .‬ﺹ‪.١٢٨‬‬ ‫ﺁﺧﺮ‪ ،‬ﻭﻣﺜﻞ ﺍﻟ ﹶﻔ ﱠﺨﺎﺭ ﺍﳌﻜﺴﻮﺭ‪ ،‬ﻻ ﹸﻳﺮ ﱠﻗﻊ‪ ،‬ﻭﻻ ﹸﻳ ﹶ‬
‫ﻣﻦ ﻋﻠﻴﻚ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻴﺘﻪ‬‫ﻭﺍﻷﲪﻖ‪ :‬ﺇﻥ ﺻﺤﺒﺘﻪ ﻋ ﱠﻨﺎﻙ‪ ،‬ﻭﺇﻥ ﺍﻋﺘﺰﻟﺘﻪ ﺷﺘﻤﻚ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﺎﻙ ﱠ‬
‫ﺃﴎ ﺇﻟﻴﻚ ﱠﺍﲥﻤﻚ‪ ،‬ﻭﺇﻥ ﺃﴎﺭﺕ ﺇﻟﻴﻪ ﺧﺎﻧﻚ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻓﻮﻗﻚ ﹶﺣ ﱠﻘﺮﻙ‪ ،‬ﻭﺇﻥ‬ ‫ﹶﻛ ﹶﻔﺮﻙ‪ ،‬ﻭﺇﻥ ﹶ ﱠ‬
‫ﻛﺎﻥ ﺩﻭﻧﻚ ﻏﻤﺰﻙ‪ .‬ﺹ‪.١٢٩‬‬
‫‪πbÉ©dG º«°T øe‬‬
‫ﻭﺇﻥ ﻣـﻦ ﹺﺷ ﹶ‬
‫ـﻴﻢ ﺍﻟﻌﺎﻗـﻞ‪ :‬ﺍﳊﻠـﻢ‪ ،‬ﻭﺍﻟﺼﻤﺖ‪ ،‬ﻭﺍﻟﻮﻗـﺎﺭ‪ ،‬ﻭﺍﻟﺴـﻜﻴﻨﺔ‪ ،‬ﻭﺍﻟﻮﻓـﺎﺀ‪ ،‬ﻭﺍﻟﺒﺬﻝ‪،‬‬
‫ﻭﺍﳊﻜﻤﺔ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﻟﻮﺭﻉ‪ ،‬ﻭﺍﻟﻌﺪﻝ‪ ،‬ﻭﺍﻟﻘﻮﺓ‪ ،‬ﻭﺍﳊﺰﻡ‪ ،‬ﻭﺍﻟﻜﻴﺎﺳﺔ‪ ،‬ﻭﺍﻟﺘﻤﻴﻴﺰ‪ ،‬ﻭﺍﻟﺴﻤﺖ‪،‬‬
‫ﻭﺍﻟﺘﻮﺍﺿﻊ‪ ،‬ﻭﺍﻟﻌﻔﻮ‪ ،‬ﻭﺍﻹﻏﻀﺎﺀ‪ ،‬ﻭﺍﻟﺘﻌﻔﻒ‪ ،‬ﻭﺍﻹﺣﺴﺎﻥ‪ ،‬ﻓﺈﺫﺍ ﻭﻓﻖ ﺍﳌﺮﺀ ﻟﺼﺤﺒﺔ ﺍﻟﻌﺎﻗﻞ‪،‬‬
‫ﹸ‬
‫ﻓﻠﻴﺸﺪﱠ ﻳﺪﻳﻪ ﺑﻪ‪ ،‬ﻭﻻ ﻳﺰﺍﻳﻠﻪ ﻋﲆ ﺍﻷﺣﻮﺍﻝ ﻛﻠﻬﺎ‪ .‬ﺹ‪.١٣٠‬‬
‫‪٢٣‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫’ ‪∂Ñ«Y øY ¢SÉædG ܃«©H π¨à°ûJ‬‬

‫ﻣﻦ ﺍﺷﺘﻐﻞ ﺑﻌﻴﻮﺏ ﺍﻟﻨﺎﺱ ﹶﻋﻦ ﻋﻴﻮﺏ ﻧﻔﺴﻪ‪ ،‬ﻋﻤﻰ ﻗﻠﺒﻪ‪ ،‬ﻭﺗﻌﺐ ﺑﺪﻧﻪ‪ ،‬ﻭﺗﻌﺬﺭ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﺗﺮﻙ‬
‫ﻋﻴﻮﺏ ﻧﻔﺴﻪ‪ .‬ﺹ‪.١٣٢‬‬

‫‪¢SÉædG õéYCG øe‬‬

‫ﻭﺃﻋﺠﺰ ﻣﻨﻪ ﻣﻦ ﻋﺎﲠﻢ ﺑﲈ ﻓﻴﻪ‪ ،‬ﻭﻣﻦ ﻋﺎﺏ‬
‫ﹸ‬ ‫ﺇﻥ ﻣﻦ ﺃﻋﺠﺰ ﺍﻟﻨﺎﺱ ﻣﻦ ﻋﺎﺏ ﺍﻟﻨﺎﺱ ﺑﲈ ﻓﻴﻬﻢ‪،‬‬
‫ﺍﻟﻨﺎﺱ ﻋﺎﺑﻮﻩ‪ .‬ﺹ‪.١٣٢‬‬

‫‪¿GóJo øjóJ ɪc‬‬

‫ﻗﺎﻝ ﺍﻟﺸـﻴﺒﺎﲏ‪ :‬ﰲ ﺍﻟﻜﺘﺐ ﻣﻜﺘﻮﺏ‪ :‬ﻛﲈ ﺗﺪﻳﻦ ﺗﺪﺍﻥ‪ ،‬ﻭﺑﺎﻟﻜﺄﺱ ﺍﻟﺬﻱ ﺗﺴـﻘﻲ ﺑﻪ‪ ،‬ﺗﴩﺏ‬
‫ﻭﺯﻳﺎﺩﺓ‪ ،‬ﻷﻥ ﺍﻟﺒﺎﺩﺉ ﻻﺑﺪ ﻟﻪ ﻣﻦ ﺃﻥ ﻳﺰﺍﺩ‪ .‬ﺹ‪.١٣٣‬‬

‫‪¬fGƒNEÉH ø¶dG ø°ùëj πbÉ©dG‬‬

‫ﺍﻟﻌﺎﻗـﻞ ﳛﺴـﻦ ﺍﻟﻈﻦ ﺑﺈﺧﻮﺍﻧـﻪ‪ ،‬ﻭﻳﻨﻔﺮﺩ ﺑﻐﻤﻮﻣـﻪ ﻭﺃﺣﺰﺍﻧﻪ‪ ،‬ﻛﲈ ﺃﻥ ﺍﳉﺎﻫﻞ ﻳﺴـﻴﺊ ﺍﻟﻈﻦ‬
‫ﺑﺈﺧﻮﺍﻧﻪ‪ ،‬ﻭﻻ ﻳﻔﻜﺮ ﰲ ﺟﻨﺎﻳﺎﺗﻪ ﻭﺃﺷﺠﺎﻧﻪ‪ .‬ﺹ‪.١٣٣‬‬

‫‪¢Uô◊G Öæàéj øe πbÉ©dG‬‬

‫ﻗـﺎﻝ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ :‬ﺳـﺨﺎﺀ ﺍﻟﻨﻔﺲ ﻋﲈ ﰲ ﺃﻳـﺪﻱ ﺍﻟﻨﺎﺱ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﺳـﺨﺎﺀ ﺍﻟﺒﺬﻝ‪ ،‬ﻭﻣﺮﻭﺀﺓ‬
‫ﺍﻟﻘﻨﺎﻋﺔ ﺃﻛﺜﺮ ﻣﻦ ﻣﺮﻭﺀﺓ ﺍﻹﻋﻄﺎﺀ‪ .‬ﺹ‪.١٣٦‬‬

‫‪¢Uô◊Gh ∑ÉjEG‬‬
‫ﺍﳊﺮﺹ ﺳـﺒﺐ ﻹﺿﺎﻋﺔ ﺍﳌﻮﺟﻮﺩ ﹶﻋﻦ ﻣﻮﺍﺿﻌﻪ‪ ،‬ﻭﺍﳊـﺮﺹ ﳏﺮﻣﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺍﳉﺒﻦ ﻣﻘﺘﻠﺔ‪،‬‬
‫ﻭﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﳊﺮﺹ ﺧﺼﻠﺔ ﺗﺬﻡ‪ ،‬ﺇﻻ ﻃﻮﻝ ﺍﳌﻨﺎﻗﺸﺔ ﺑﺎﳊﺴﺎﺏ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﻋﲆ ﹶﻣﺎ ﲨﻊ‪،‬‬
‫ﻟﻜﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺗﺮﻙ ﺍﻹﻓﺮﺍﻁ ﰲ ﺍﳊﺮﺹ‪ .‬ﺹ‪.١٣٧‬‬
‫ﺍﳊﺮﺹ ﻏﲑ ﺯﺍﺋﺪ ﰲ ﺍﻟﺮﺯﻕ ‪ ،‬ﻭﺃﻫﻮﻥ ﹶﻣﺎ ﻳﻌﺎﻗﺐ ﺍﳊﺮﻳﺺ ﺑﺤﺮﺻﻪ ‪ ،‬ﺃﻥ ﻳﻤﻨﻊ ﺍﻻﺳـﺘﻤﺘﺎﻉ‬
‫ﺑـﲈ ﻋﻨـﺪﻩ ﻣﻦ ﳏﺼﻮﻟﻪ ‪ ،‬ﻓﻴﺘﻌﺐ ﰲ ﻃﻠﺐ ﻣﺎ ﻻ ﻳـﺪﺭﻱ ﺃﻳﻠﺤﻘﻪ ﺃﻡ ﳛﻮﻝ ﺍﳌﻮﺕ ﺑﻴﻨﻪ ﻭﺑﻴﻨﻪ ؟‬
‫ﺹ‪.١٣٧‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٢٤‬‬

‫ﺎﺡ ﹺ‬
‫ﺍﳊﺮﺹ‪ ،‬ﻛﲈ ﺃﻥ‬ ‫ﺍﳊـﺮﺹ ﻋﻼﻣﺔ ﺍﻟﻔﻘﺮ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻟﺒﺨﻞ ﺟﻠﺒﺎﺏ ﺍﳌﺴـﻜﻨﺔ‪ ،‬ﻭﺍﻟﺒﺨـﻞ ﻟﹺ ﹶﻘ ﹸ‬
‫ﺍﳊﻤﻴﺔ ﻟﻘﺎﺡ ﺍﳉﻬﻞ‪ ،‬ﻭﺍﳌﻨﻊ ﺃﺧﻮ ﺍﳊﺮﺹ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻷﻧﻔﺔ ﺗﻮﺀﻡ ﺍﻟﺴﻔﻪ‪ .‬ﺹ‪.١٣٨‬‬
‫ﱠ‬
‫‪ó°ù◊Gh ∑ÉjEG‬‬
‫ﺍﷲ ﺟﻞ ﻭﻋﻼ‬ ‫ﺇﻥ ﺃﻫﻮﻥ ﺧﺼﺎﻝ ﺍﳊﺴـﺪ ﻫﻮ ﺗﺮﻙ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻘﻀـﺎﺀ‪ ،‬ﻭﺇﺭﺍﺩﺓ ﺿﺪ ﹶﻣﺎ ﺣﻜﻢ ﱠ‬
‫ﺍﻧﻄﻮﺍﺀ ﺍﻟﻀﻤﲑ ﻋﲆ ﺇﺭﺍﺩﺓ ﺯﻭﺍﻝ ﺍﻟﻨﻌﻢ ﹶﻋﻦ ﺍﳌﺴـﻠﻢ‪ ،‬ﻭﺍﳊﺎﺳﺪ ﻻ ﲥﺪﺃ ﺭﻭﺣﻪ‪،‬‬
‫ﹸ‬ ‫ﻟﻌﺒﺎﺩﻩ‪ ،‬ﺛﻢ‬
‫ﻭﻻ ﻳﺴـﱰﻳﺢ ﺑﺪﻧﻪ‪ ،‬ﺇﻻ ﻋﻨﺪ ﺭﺅﻳﺔ ﺯﻭﺍﻝ ﺍﻟﻨﻌﻤﺔ ﹶﻋﻦ ﺃﺧﻴﻪ‪ ،‬ﻭﻫﻴﻬﺎﺕ ﺃﻥ ﻳﺴـﺎﻋﺪ ﺍﻟﻘﻀﺎﺀ‪،‬‬
‫ﹶﻣﺎ ﻟﻠﺤﺴﺎﺩ ﰲ ﺍﻷﺣﺸﺎﺀ‪ .‬ﺹ‪.١٤٠‬‬

‫‪ó°SÉM É¡d ᪩f πc‬‬

‫ﺍﷲﹺ ﻧﹺ ﹾﻌ ﹶﻤ ﹲﺔ ﺇﹺﻻ ﹶﻭ ﹶﺟﺪﹾ ﹶﺕ‬ ‫ﺍﷲ ﹶﻋ ﹾﻨ ﹸﻪ ﻳﻘﻮﻝ‪ :‬ﹶﻣﺎ ﹺﻣ ﹾﻦ ﹶﺃ ﹶﺣ ﹴـﺪ ﹺﻋ ﹾﻨﺪﹶ ﹸﻩ ﹺﻣ ﹶﻦ ﱠ‬ ‫ﴈ ﱠﹸ‬ ‫ﺎﺏ ﹶﺭ ﹺ ﹶ‬ ‫ـﻦ ﹾ ﹶ‬
‫ﺍﳋ ﱠﻄ ﹺ‬ ‫ـﺮ ﹾﺑ ﹸ‬ ‫ﹶﻛ ﹶ‬
‫ﺎﻥ ﹸﻋ ﹶﻤ ﹸ‬
‫ﴐ ﹾﺕ ﹶﻛ ﹺﻠ ﹶﻤ ﹲﺔ ﹶ ﹾﱂ ﹶﻳ ﹸﻜ ﹾﻦ‬
‫ﺎﻣ ﹰﺰﺍ‪ ،‬ﹶﻭ ﹶﻣﺎ ﹶ ﱠ‬‫ﺎﻥ ﹾﺍﳌﹶ ﹾﺮ ﹸﺀ ﹶﺃ ﹾﻗ ﹶﻮ ﹶﻡ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹶﻘﺪﹶ ﹺﺡ ﹶﻟ ﹶﻮ ﹶﺟﺪﹾ ﹶﺕ ﹶﻟ ﹸﻪ ﹶﻏ ﹺ‬
‫ﺎﺳـﺪﹰ ﺍ‪ ،‬ﹶﻭ ﹶﻟ ﹾﻮ ﹶﻛ ﹶ‬‫ﹶﻟ ﹸﻪ ﹶﺣ ﹺ‬
‫ﺍﻃ ﹸﺐ‪ .‬ﺹ‪.١٤٠‬‬ ‫ﹶ ﹶﳍﺎ ﹶﺧ ﹶﻮ ﹺ‬

‫‪ΩÉÄ∏dG ¥ÓNCG øe ó°ù◊G‬‬

‫ﺎﻝ ﺍﺑﻦ ﺳـﲑﻳﻦ‪ :‬ﹶﻣﺎ ﺣﺴـﺪﺕ ﺃﺣﺪﺍ ﻋـﲆ ﳾﺀ ﻣﻦ ﺍﻟﺪﻧﻴﺎ؛ ﻷﻧـﻪ ﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫﻞ ﺍﳉﻨﺔ‪،‬‬ ‫ﹶﻗ ﹶ‬
‫ﻓﻜﻴـﻒ ﺃﺣﺴـﺪﻩ ﻋﲆ ﳾﺀ ﻣـﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻫـﻮ ﻳﺼﲑ ﺇﱃ ﺍﳉﻨـﺔ؟ ﻭﺇﻥ ﻛﺎﻥ ﻣﻦ ﺃﻫـﻞ ﺍﻟﻨﺎﺭ‪،‬‬
‫ﻓﻜﻴﻒ ﺃﺣﺴﺪﻩ ﻋﲆ ﳾﺀ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻫﻮ ﻳﺼﲑ ﺇﱃ ﺍﻟﻨﺎﺭ؟ ﺹ‪.١٤١‬‬
‫ﺍﳊﺴـﺪ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻠﺌﺎﻡ‪ ،‬ﻭﺗﺮﻛﻪ ﻣﻦ ﺃﻓﻌﺎﻝ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻭﻟﻜﻞ ﺣﺮﻳﻖ ﻣﻄﻔﺊ‪ ،‬ﻭﻧﺎﺭ ﺍﳊﺴـﺪ‬
‫ﻻ ﺗﻄﻔﺄ‪ .‬ﺹ‪.١٤١‬‬
‫ﺃﻧﺒﺖ ﻟﻪ ﻧﺒﺎﺗﺎ‬
‫ﺍﳊﻘﺪ‪ ،‬ﻭﺍﳊﻘﺪ ﺃﺻﻞ ﺍﻟﴩ‪ ،‬ﻭ ﹶﻣﻦ ﺃﺿﻤﺮ ﺍﻟﴩ ﰲ ﻗﻠﺒﻪ‪ ،‬ﹶ‬ ‫ﻭﻣﻦ ﺍﳊﺴـﺪ ﻳﺘﻮﻟﺪ ﹺ‬
‫ﹸﻣ ﱠﺮﺍ ﻣﺬﺍﻗﻪ‪ ،‬ﻧﲈﺅﻩ ﺍﻟﻐﻴﻆ ‪ ،‬ﻭﺛﻤﺮﺗﻪ ﺍﻟﻨﺪﻡ‪ .‬ﺹ‪.١٤١‬‬
‫ﺃﺣﺮﺹ ﻣﻨﻪ ﻋﲆ ﺗﺮﺑﻴﺘﻪ‪ ،‬ﻭﻻ ﳚﺪ ﻹﻣﺎﺗﺘﻪ‬
‫ﹶ‬ ‫ﺍﻟﻌﺎﻗﻞ ﻳﻜﻮﻥ ﻋﲆ ﺇﻣﺎﺗﺔ ﺍﳊﺴـﺪ ﺑﲈ ﹶﻗﺪﹶ ﹶﺭ ﹶﻋ ﹶﻠ ﹾﻴ ﹺـﻪ‪،‬‬
‫ﺩﻭﺍﺀ ﺃﻧﻔﻊ ﻣﻦ ﺍﻟﺒﻌﺎﺩ‪ ،‬ﻓﺈﻥ ﺍﳊﺎﺳﺪ ﻟﻴﺲ ﳛﺴﺪﻙ ﻋﲆ ﻋﻴﺐ ﻓﻴﻚ‪ ،‬ﻭﻻ ﻋﲆ ﺧﻴﺎﻧﺔ ﻇﻬﺮﺕ‬
‫ﻣﻨﻚ‪ ،‬ﻭﻟﻜﻦ ﳛﺴﺪﻙ ﳌﺎ ﺗﺮﻛﺐ ﻓﻴﻪ ﻣﻦ ﺿﺪ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻘﻀﺎﺀ‪ .‬ﺹ‪.١٤٣-١٤٢‬‬
‫ﺍﳊﺎﺳـﺪ ﺇﺫﺍ ﺭﺃ￯ ﺑﺄﺧﻴﻪ ﻧﻌﻤﺔ ﹸﲠﺖ‪ ،‬ﻭﺇﻥ ﺭﺃ￯ ﺑﻪ ﻋﺜﺮﺓ ﺷـﻤﺖ‪ ،‬ﻭﺩﻟﻴﻞ ﹶﻣﺎ ﰲ ﻗﻠﺒﻪ ﻛﻤﲔ‪،‬‬
‫ﺳﺎﱂ ﺃﺣﺪﺍ‪ .‬ﺹ‪.١٤٤‬‬ ‫ﻋﲆ ﻭﺟﻬﻪ ﻣﺒﲔ‪ ،‬ﻭﻣﺎ ﺭﺃﻳﺖ ﺣﺎﺳﺪﺍ ﹶ ﹶ‬
‫‪٢٥‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪É¡æe óH’ á≤«≤M‬‬

‫ﻟﻦ ﻳﺒﻠﻎ ﺍﳌﺮﺀ ﻣﺮﺗﺒﺔ ﻣﻦ ﻣﺮﺍﺗﺐ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﺇﻻ ﻭﺟﺪ ﻓﻴﻬﺎ ﻣﻦ ﻳﺒﻐﻀﻪ ﻋﻠﻴﻬﺎ‪ ،‬ﺃﻭ ﳛﺴـﺪﻩ‬
‫ﻓﻴﻬﺎ‪ .‬ﺹ‪.١٤٣‬‬

‫‪ófÉ©e º°üN ó°SÉ◊G‬‬

‫ﺍﳊﺎﺳـﺪ ﺧﺼﻢ ﻣﻌﺎﻧﺪ‪ ،‬ﻻ ﳚﺐ ﻟﻠﻌﺎﻗـﻞ ﺃﻥ ﳚﻌﻠﻪ ﺣﻜﲈ ﻋﻨﺪ ﻧﺎﺋﺒﺔ ﲢﺪﺙ؛ ﻓﺈﻧﻪ ﺇﻥ ﺣﻜﻢ‬
‫ﱂ ﳛﻜـﻢ ﺇﻻ ﹶﻋ ﹶﻠ ﹾﻴ ﹺـﻪ‪ ،‬ﻭﺇﻥ ﻗﺼـﺪ ﱂ ﻳﻘﺼﺪ ﺇﻻ ﻟﻪ‪ ،‬ﻭﺇﻥ ﺣﺮﻡ ﱂ ﳛـﺮﻡ ﺇﻻ ﹶﺣﻈﻪ‪ ،‬ﻭﺇﻥ ﺃﻋﻄﻰ‬
‫ﺃﻋﻄﻰ ﻏﲑﻩ‪ ،‬ﻭﺇﻥ ﻗﻌﺪ ﱂ ﻳﻘﻌﺪ ﺇﻻ ﻋﻨﻪ‪ ،‬ﻭﺇﻥ ﳖﺾ ﱂ ﻳﻨﻬﺾ ﺇﻻ ﺇﻟﻴﻪ‪ ،‬ﻭﻟﻴﺲ ﻟﻠﻤﺤﺴـﻮﺩ‬
‫ﻋﻨﺪﻩ ﺫﻧﺐ‪ ،‬ﺇﻻ ﺍﻟﻨﻌﻢ ﺍﻟﺘﻲ ﻋﻨﺪﻩ‪ .‬ﺹ‪.١٤٤-١٤٣‬‬

‫‪᪩ædG ∫GhõH ’EG ≈°Vôj ’ Oƒ°ù◊G‬‬

‫ﻳﺴـﻬﻞ ﻋﲆ ﺍﳌﺮﺀ ﺗﺮﴈ ﻛﻞ ﺳـﺎﺧﻂ ﰲ ﺍﻟﺪﻧﻴﺎ ﺣﺘﻰ ﻳﺮﴇ‪ ،‬ﺇﻻ ﺍﳊﺴـﻮﺩ؛ ﻓﺈﻧﻪ ﻻ ﻳﺮﺿﻴﻪ‬
‫ﺇﻻ ﺯﻭﺍﻝ ﺍﻟﻨﻌﻤﺔ ﺍﻟﺘﻲ ﹶﺣ ﹶﺴﺪﹶ ﻣﻦ ﺃﺟﻠﻬﺎ‪ .‬ﺹ‪.١٤٥-١٤٤‬‬

‫’ ‪Ö°†¨J‬‬
‫ﻮﺳـﺞ‪ ،‬ﻷﻥ ﻣـﻦ ﻏﻀﺐ ﺯﺍﻳﻠﻪ‬ ‫ﺍﻟﻌ ﹶ‬
‫ﴎﻋـﺔ ﺍﻟﻐﻀـﺐ‪ :‬ﺃﻧﻜﻰ ﰲ ﺍﻟﻌﺎﻗـﻞ ﻣﻦ ﺍﻟﻨﺎﺭ ﰲ ﹶﻳ ﹶﺒﺲ ﹶ‬
‫ﻋﻘﻠﻪ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﹶﻣﺎ ﺳﻮﻟﺖ ﻟﻪ ﻧﻔﺴﻪ‪ ،‬ﻭﻋﻤﻞ ﹶﻣﺎ ﺷﺎﻧﻪ ﻭﺃﺭﺩﺍ ﹸﻩ‪ .‬ﺹ‪.١٤٥‬‬
‫ﻟﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻐﻀﺐ ﺧﺼﻠﺔ ﺗﺬﻡ ﺇﻻ ﺇﲨﺎﻉ ﺍﳊﻜﲈﺀ ﻗﺎﻃﺒﺔ ﻋﲆ ﺃﻥ ﺍﻟﻐﻀﺒﺎﻥ ﻻ ﺭﺃﻱ ﻟﻪ‪،‬‬
‫ﻟﻜﺎﻥ ﺍﻟﻮﺍﺟﺐ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﺍﻻﺣﺘﻴﺎﻝ ﳌﻔﺎﺭﻗﺘﻪ ﺑﻜﻞ ﺳﺒﺐ‪ .‬ﺹ‪.١٤٨‬‬

‫‪∂HQ â«°üY ºc ôcòJ Ö°†¨J ¿CG πÑb‬‬

‫ﺍﷲ ﹾﺑـﻦ ﻋﺘﺒﺔ ﺇﺫﺍ ﻏﻀﺐ ﻋﲆ ﻏﻼﻣـﻪ‪ ،‬ﹶﻗ ﹶ‬
‫ﺎﻝ‪ :‬ﹶﻣﺎ‬ ‫ﺎﻝ‪ :‬ﻛﺎﻥ ﻋـﻮﻥ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬ ‫ﹶﻋـﻦ ﹶﺃ ﹺﰊ ﹶﺳ ﹺ‬
‫ـﻌﻴﺪ‪ ،‬ﹶﻗ ﹶ‬
‫ﺎﻝ ‪ :‬ﺃﻧﺖ ﺣﺮ ﻟﻮﺟﻪ‬ ‫ﺃﺷﺒﻬﻚ ﺑﻤﻮﻻﻙ! ﺃﻧﺖ ﺗﻌﺼﻴﻨﻲ ﻭﺃﻧﺎ ﺃﻋﴢ ﱠ‬
‫ﺍﷲ‪ ،‬ﻓﺈﺫﺍ ﺍﺷﺘﺪ ﻏﻀﺒﻪ‪ ،‬ﹶﻗ ﹶ‬
‫ﺍﷲ‪ .‬ﺹ‪.١٤٦‬‬ ‫ﱠ‬

‫‪¢SÉædG ≈dEG ™ª£dG QòMG‬‬

‫ﹶﻋﻦ ﺳﻌﺪ ﹾﺑﻦ ﻋﲈﺭﺓ‪ :‬ﺃﻧﻪ ﹶﻗ ﹶ‬
‫ﺎﻝ ﻻﺑﻨﻪ‪ :‬ﻳﺎ ﺑﻨﻲ ﺃﻇﻬﺮ ﺍﻟﻴﺄﺱ‪ ،‬ﻓﺈﻧﻪ ﻏﻨﻰ‪ ،‬ﻭﺇﻳﺎﻙ ﻭﺍﻟﻄﻤﻊ‪ ،‬ﻓﺈﻧﻪ‬
‫ﻓﻘﺮ ﺣﺎﴐ‪ .‬ﺹ‪.١٤٩‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٢٦‬‬

‫ﺃﴍﻑ ﺍﻟﻐﻨـﻰ ﺗـﺮﻙ ﺍﻟﻄﻤﻊ ﺇﱃ ﺍﻟﻨـﺎﺱ‪ ،‬ﺇﺫ ﻻ ﻏﻨﻰ ﻟﺬﻱ ﻃﻤﻊ‪ ،‬ﻭﺗـﺎﺭﻙ ﺍﻟﻄﻤﻊ ﳚﻤﻊ ﺑﻪ‬
‫ﻏﺎﻳﺔ ﺍﻟﴩﻑ‪ ،‬ﻓﻄﻮﺑﻰ ﳌﻦ ﻛﺎﻥ ﺷﻌﺎﺭ ﻗﻠﺒﻪ ﺍﻟﻮﺭﻉ‪ ،‬ﻭﱂ ﻳﻌﻢ ﺑﴫﻩ ﺍﻟﻄﻤﻊ‪ .‬ﺹ‪.١٤٩‬‬
‫‪™Øf Ée ôs °V ™ª£dG‬‬
‫ﺍﻟﻌﺎﻗﻞ ﳚﺘﻨﺐ ﺍﻟﻄﻤﻊ ﻣﻦ ﺍﻷﺻﺪﻗﺎﺀ؛ ﻓﺈﻧﻪ ﹶﻣ ﹶﺬ ﱠﻟﺔ‪ ،‬ﻭﻳﻠﺰﻡ ﺍﻟﻴﺄﺱ ﹶﻋﻦ ﺍﻷﻋﺪﺍﺀ؛ ﻓﺈﻧﻪ ﹶﻣﻨﺠﺎﺓ‪،‬‬
‫ﻭﺗﺮﻛﻪ ﹶﻣﻬﻠﻜﺔ‪ .‬ﺹ‪.١٥١‬‬
‫ﻓﻜـﻢ ﻣﻦ ﻃﺎﻣﻊ ﺗﻌﺐ ﻭﺫﻝ‪ ،‬ﻭﱂ ﻳﻨﻞ ﺑﻐﻴﺘﻪ‪ ،‬ﻭﻛﻢ ﻣﻦ ﺁﻳﺲ‪ ،‬ﺍﺳـﱰﺍﺡ ﻭﺗﻌﺰﺯ‪ ،‬ﻭﻗﺪ ﺃﺗﺎﻩ ﹶﻣﺎ‬
‫ﺃﻣﻞ ﻭﻣﺎ ﱂ ﻳﺄﻣﻞ‪ .‬ﺹ‪.١٥١‬‬
‫›‪É¡à«gGôch ádCÉ°ùŸG áÑfÉ‬‬
‫ﺍﻟﺘﻌﺮﺽ‪ ،‬ﻷﻥ‬
‫ﺍﻟﻮﺍﺟـﺐ ﻋـﲆ ﺍﻟﻌﺎﻗﻞ ﳎﺎﻧﺒﺔ ﺍﳌﺴـﺄﻟﺔ ﻋﲆ ﺍﻷﺣﻮﺍﻝ ﻛﻠﻬـﺎ‪ ،‬ﻭﻟﺰﻭﻡ ﺗـﺮﻙ ﱡ‬
‫ﻭﳛ ﱡﻄﻪ ﹶﺭﺗـﻮﺓ ﹶﻋﻦ ﻣﺮﺗﺒﺘﻪ‪،‬‬
‫ﺍﻹﻓـﻜﺎﺭ ﰲ ﺍﻟﻌﺰﻡ ﻋﲆ ﺍﻟﺴـﺆﺍﻝ‪ ،‬ﻳﻮﺭﺙ ﺍﳌﺮﺀ ﹶﻣﻬﺎﻧﺔ ﰲ ﻧﻔﺴـﻪ‪ ،‬ﹶ‬
‫ﻭﺗـﺮﻙ ﺍﻟﻌـﺰﻡ ﻋﲆ ﺍﻹﻓﻜﺎﺭ ﰲ ﺍﻟﺴـﺆﺍﻝ‪ ،‬ﹸﻳﻮﺭﺙ ﺍﳌﺮﺀ ﹺﻋ ﱠﺰﺍ ﰲ ﻧﻔﺴـﻪ‪ ،‬ﻭﻳﺮﻓﻌـﻪ ﺩﺭﺟﺔ ﹶﻋﻦ‬
‫ﹸ‬
‫ﻣﺮﺗﺒﺘﻪ‪ .‬ﺹ‪.١٥٢‬‬
‫‪∫GDƒ°ùdG áeôM‬‬
‫ﺍﷲ ﹶﻋ ﹾﻨ ﹸﻪ‪ :‬ﹶﻣ ﹾﻦ ﹶﺳ ﹶﺄ ﹶﻝ ﺍﻟ ﱠﻨ ﹶ‬
‫ﺎﺱ ﻟﹺ ﹸﻴ ﹾﺜ ﹺﺮ ﹶﻱ ﹶﻣﺎ ﹶﻟ ﹸﻪ‪ ،‬ﹶﻓﺈﹺ ﱠﻧ ﹶﲈ ﹸﻫ ﹶﻮ ﹶﺭ ﹾﺿ ﹲﻒ)‪ (١‬ﹺﻣ ﹶﻦ‬ ‫ﴈ ﱠﹸ‬
‫ﺎﺏ ﹶﺭ ﹺ ﹶ‬ ‫ﻗﺎﻝ ﹸﻋ ﹶﻤ ﹶﺮ ﹾﺑ ﹶﻦ ﹾ ﹶ‬
‫ﺍﳋ ﱠﻄ ﹺ‬
‫ﺍﺳﺘ ﹾﹶﻜ ﹶﺜ ﹶﺮ‪ .‬ﺹ‪.١٥٣‬‬ ‫ﺍﻟ ﱠﻨﺎ ﹺﺭ ﹶﻳ ﹾﻠ ﹸﻘ ﹸﻤ ﹸﻪ‪ ،‬ﹶﻓ ﹶﻤ ﹾﻦ ﹶﺷﺎ ﹶﺀ ﹾ‬
‫ﺍﺳ ﹶﺘ ﹶﻘ ﱠﻞ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﺷﺎ ﹶﺀ ﹾ‬
‫‪¬«NCG øH’ ≥Ø°ûeh Öfih‬‬
‫‪o πbÉY á«°Uh‬‬
‫ﺍﻟﺸ ﱢـﺨﲑ ﻻﺑﻦ ﺃﺧﻴﻪ‪ :‬ﻳـﺎ ﹸﺑﻨ ﱠﹶﻲ ﺃﺧﻲ ﺇﺫﺍ ﻛﺎﻧﺖ ﻟﻚ ﺣﺎﺟﺔ ﺇﱄ‪،‬‬ ‫ـﺎﻝ ﻣﻄﺮﻑ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬
‫ﺍﷲ ﹾﺑﻦ ﱢ‬ ‫ﹶﻗ ﹶ‬
‫ﻓﺎﻛﺘﺐ ﲠﺎ ﺇﱄ ﰲ ﹸﺭﻗﻌﺔ‪ ،‬ﻓﺈﲏ ﺃﺻﻮﻥ ﻭﺟﻬﻚ ﹶﻋﻦ ﹸﺫ ﱢﻝ ﺍﻟﺴﺆﺍﻝ‪ .‬ﺹ‪.١٥٤‬‬
‫‪∫GDƒ°ùdG ∫Po h ∑ÉjEG‬‬
‫ﻭﺍﳍﻢ ﺑﺎﻟﺴﺆﺍﻝ ﻧﺼﻒ ﺍﳍﺮﻡ‪ ،‬ﻓﻜﻴﻒ‬ ‫ﺍﳋ ﹶﻠﻒ‪ ،‬ﻭﺍﳌﺴﺄﻟﺔ ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﱡ‬ ‫ﺃﻋﻈﻢ ﺍﳌﺼﺎﺋﺐ ﺳﻮﺀ ﹶ‬
‫ﹸ‬
‫ﺍﻟﺮﺟﻞ‬ ‫ﺍﳌﺒﺎﴍﺓ ﺑﺎﻟﺴـﺆﺍﻝ؟! ﻭﻣﻦ ﹶﻋ ﱠﺰﺕ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻧﻔﺴـﻪ‪ ،‬ﹶﺻ ﹸﻐﺮﺕ ﺍﻟﺪﻧﻴﺎ ﰲ ﻋﻴﻨﻪ‪ ،‬ﻭﻻ ﹶﻳﻨ ﹸﺒ ﹸﻞ‬
‫ﺣﺘـﻰ ﹶﻳ ﹺﻌ ﱠﻒ ﻋـﲈ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨـﺎﺱ‪ ،‬ﻭﻳﺘﺠﺎﻭﺯ ﻋﲈ ﻳﻜـﻮﻥ ﻣﻨﻬﻢ‪ ،‬ﻭﺍﻟﺴـﺆﺍﻝ ﻣﻦ ﺍﻹﺧﻮﺍﻥ‬
‫ﹶﻣﻼﻝ‪ ،‬ﻭﻣﻦ ﻏﲑﻫﻢ ﹺﺿﺪﱡ ﺍﻟ ﱠﻨﻮﺍﻝ‪ .‬ﺹ‪.١٥٤‬‬
‫‪-١‬ﺍﳊﺠﺎﺭﺓ ﺍﳌﺤﲈﺓ ﺑﺎﻟﻨﺎﺭ‪.‬‬
‫‪٢٧‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫ـﺬﻡ ﺇﻻ ﻭﺟﻮﺩ ﺍﻟﺘﺬﻟﻞ ﰲ ﺍﻟﻨﻔﺲ ﻋﻨﺪ ﺍﻻﻫﺘﲈﻡ ﺑﺎﻟﺴـﺆﺍﻝ‬ ‫ﻟـﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﺴـﺆﺍﻝ ﹶﺧﺼﻠﺔ ﹸﺗ ﱡ‬
‫ﺺ‬‫ﻭﺇﺑﺪﺍﺋﻪ‪ ،‬ﻟﻜﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﻟﻮ ﺍﺿﻄﺮﻩ ﺍﻷﻣﺮ ﺇﱃ ﺃﻥ ﹶﻳﺴـﺘﹶ ﱠﻒ ﺍﻟﺮﻣﻞ‪ ،‬ﻭ ﹶﻳ ﹸﻤ ﱠ‬
‫ﺍﻟ ﱠﻨ ﹶﻮ￯‪ ،‬ﺃﻻ ﻳﺘﻌﺮﺽ ﻟﻠﺴﺆﺍﻝ ﺃﺑﺪﺍ‪ ،‬ﹶﻣﺎ ﻭﺟﺪ ﺇﻟﻴﻪ ﺳﺒﻴﻼ‪ .‬ﺹ‪.١٥٥‬‬
‫‪º«¶Y õæc áYÉæ≤dG‬‬
‫ﺃﺭﻭﺡ ﻟﻠﺒـﺪﻥ ﻣﻦ ﺍﻟﺮﺿﺎ ﺑﺎﻟﻘﻀﺎﺀ‪ ،‬ﻭﺍﻟﺜﻘﺔ ﺑﺎﻟﻘﺎﺳـﻢ؛ ﻭﻟـﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﻟﻘﻨﺎﻋﺔ‬
‫ﹶ‬ ‫ﻟﻴـﺲ ﳾﺀ‬
‫ﺧﺼﻠـﺔ ﲢﻤـﺪ ﺇﻻ ﺍﻟﺮﺍﺣﺔ‪ ،‬ﻭﻋـﺪﻡ ﺍﻟﺪﺧﻮﻝ ﰲ ﻣﻮﺍﺿﻊ ﺍﻟﺴـﻮﺀ‪ ،‬ﻟﻄﻠـﺐ ﺍﻟﻔﻀﻞ‪ ،‬ﻟﻜﺎﻥ‬
‫ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﺃﻻ ﻳﻔﺎﺭﻕ ﺍﻟﻘﻨﺎﻋﺔ ﻋﲆ ﺣﺎﻟﺔ ﻣﻦ ﺍﻷﺣﻮﺍﻝ‪ .‬ﺹ‪.١٥٨-١٥٧‬‬
‫ﻣـﻦ ﻋـﺪﻡ ﺍﻟﻘﻨﺎﻋﺔ ﱂ ﻳـﺰﺩﻩ ﺍﳌﺎﻝ ﻏﻨـﻰ‪ ،‬ﻓﺘﻤﻜﻦ ﺍﳌﺮﺀ ﺑﺎﳌـﺎﻝ ﺍﻟﻘﻠﻴﻞ ﻣﻊ ﻗﻠﺔ ﺍﳍـﻢ ﺃﻫﻨﺎ ﻣﻦ‬
‫ﺍﻟﻜﺜﲑ ﺫﻱ ﺍﻟ ﱠﺘﺒﻌﺔ‪ .‬ﺹ‪.١٥٩-١٥٨‬‬

‫‪n Zn øen‬‬
‫‪¬MQGƒL â«æZ ¬Ñ∏b »æ‬‬
‫ﺍﻟﻘﻨﺎﻋﺔ ﺗﻜﻮﻥ ﺑﺎﻟﻘﻠﺐ‪ :‬ﻓﻤﻦ ﻏﻨﻲ ﻗﻠﺒﻪ‪ ،‬ﻏﻨﻴﺖ ﻳﺪﺍﻩ‪ ،‬ﻭﻣﻦ ﺍﻓﺘﻘﺮ ﻗﻠﺒﻪ‪ ،‬ﱂ ﻳﻨﻔﻌﻪ ﻏﻨﺎﻩ‪ ،‬ﻭﻣﻦ‬
‫ﻗﻨـﻊ ﱂ ﻳﺘﺴـﺨﻂ‪ ،‬ﻭﻋﺎﺵ ﺁﻣﻨﺎ ﻣﻄﻤﺌﻨﺎ‪ ،‬ﻭﻣـﻦ ﱂ ﻳﻘﻨﻊ ﱂ ﻳﻜﻦ ﻟﻪ ﰲ ﺍﻟﻔﻮﺍﺋـﺪ ﳖﺎﻳﺔ ﻟﺮﻏﺒﺘﻪ‪،‬‬
‫ﻭﺍﳉﺪ ﻭﺍﳊﺮﻣﺎﻥ ﻛﺄﳖﲈ ﻳﺼﻄﺮﻋﺎﻥ ﺑﲔ ﺍﻟﻌﺒﺎﺩ‪ .‬ﺹ‪.١٥٩‬‬
‫ﺍﻟﻘﺎﻧـﻊ ﺍﻟﻜﺮﻳـﻢ ﺃﺭﺍﺡ ﻗﻠﺒﻪ ﻭﺑﺪﻧﻪ‪ ،‬ﻭﺍﻟـﴩﻩ ﺍﻟﻠﺌﻴﻢ ﺃﺗﻌﺐ ﻗﻠﺒﻪ ﻭﺟﺴـﻤﻪ‪ ،‬ﻭﺍﻟﻜﺮﺍﻡ ﺃﺻﱪ‬
‫ﻧﻔﻮﺳﺎ‪ ،‬ﻭﺍﻟﻠﺌﺎﻡ ﺃﺻﱪ ﺃﺟﺴﺎﺩﺍ‪ .‬ﺹ‪.١٦٠‬‬
‫‪ˆG ≈∏Y πcƒàdG‬‬
‫ﺍﻟﺘـﻮﻛﻞ ﻫﻮ ﻗﻄـﻊ ﺍﻟﻘﻠﺐ ﹶﻋﻦ ﺍﻟﻌﻼﺋـﻖ‪ ،‬ﺑﺮﻓﺾ ﺍﳋﻼﺋﻖ‪ ،‬ﻭﺇﺿﺎﻓﺘـﻪ ﺑﺎﻻﻓﺘﻘﺎﺭ ﺇﱃ ﳏﻮﻝ‬
‫ﺍﻷﺣﻮﺍﻝ‪ .‬ﺹ‪.١٦٤‬‬

‫‪É¡«∏Y È°üdGh óFGó°ûdÉH É°VôdG‬‬

‫ﻓﻜﻢ ﻣﻦ ﺷـﺪﺓ ﻗﺪ ﺻﻌﺒﺖ ﻭﺗﻌﺬﺭ ﺯﻭﺍﳍﺎ ﻋﲆ ﺍﻟﻌﺎﱂ ﺑﺄﴎﻩ‪ ،‬ﺛﻢ ﻓﺮﺝ ﻋﻨﻬﺎ ﺍﻟﺴـﻬﻞ ﰲ ﺃﻗﻞ‬
‫ﻣﻦ ﳊﻈﺔ‪ .‬ﺹ‪.١٦٦‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٢٨‬‬

‫‪É«fódGh øjódG πgCG ¥ÓNCG π°†aCG øe‬‬

‫ﺍﻟﻮ ﱢﺩ ﺍﻷﺻﻴﻞ‪ ،‬ﻭﺗﻮﻗـﻊ ﺍﻟﺬﻛﺮ ﺍﳉﻤﻴﻞ؛ ﻓﻠﻴﺘﺤﻤﻞ‬
‫ﺎﻥ ﹸ‬ ‫ﹺ‬
‫ﻭﺍﺳـﱰ ﹶﻫ ﹶ‬ ‫ﻣـﻦ ﺃﺭﺍﺩ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ‪،‬‬
‫ﻣﻦ ﻭﺭﻭﺩ ﺛﹺ ﹶﻘﻞﹺ ﺍﻟﺮﺩ￯‪ ،‬ﻭﻳﺘﺠﺮﻉ ﻣﺮﺍﺭﺓ ﳐﺎﻟﻔﺔ ﺍﳍﻮ￯‪ ،‬ﺑﺎﺳـﺘﻌﲈﻝ ﱡ‬
‫ﺍﻟﺴـﻨﺔ ﺍﻟﺘﻲ ﺫﻛﺮﻧﺎﻫﺎ ﰲ‬
‫ﺍﻟﺼﻠـﺔ ﻋﻨﺪ ﺍﻟﻘﻄﻊ‪ ،‬ﻭﺍﻹﻋﻄـﺎﺀ ﻋﻨﺪ ﺍﳌﻨﻊ‪ ،‬ﻭﺍﳊﻠﻢ ﻋﻨﺪ ﺍﳉﻬﻞ‪ ،‬ﻭﺍﻟﻌﻔﻮ ﻋﻨﺪ ﺍﻟﻈﻠﻢ؛ ﻷﻧﻪ‬
‫ﻣﻦ ﺃﻓﻀﻞ ﺃﺧﻼﻕ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‪ .‬ﺹ‪.١٧٥‬‬
‫‪øjôNB’G øY RhÉéàdGh ƒØ©dG ≥∏o No‬‬
‫ﻳﻜﻮﻥ ﻓﻴـﻪ ﺧﺼﻠﺘـﺎﻥ‪ :‬ﺍﻟﻌﻔﺔ ﻋﲈ ﰲ ﺃﻳـﺪﻱ ﺍﻟﻨﺎﺱ‪،‬‬‫ﹶ‬ ‫ـﻞ ﺍﻟﺮﺟﻞ ﺣﺘـﻰ‬ ‫ﹶﻗ ﹶ‬
‫ـﺎﻝ ﺃﻳـﻮﺏ‪ :‬ﻻ ﻳﻨ ﹸﺒ ﹸ‬
‫ﻭﺍﻟﺘﺠﺎﻭﺯ ﻋﻨﻬﻢ‪ .‬ﺹ‪.١٧٥‬‬
‫ﺍﷲ ﺛﻼﺛﺔ‪ :‬ﺍﻟﻌﻔﻮ ﰲ ﺍﻟﻘـﺪﺭﺓ‪ ،‬ﻭﺍﻟﻘﺼﺪ ﰲ‬ ‫ﻗـﺎﻝ ﻋﻤـﺮ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﺍﻟﻌﺰﻳـﺰ‪ :‬ﺃﺣﺐ ﺍﻷﻣـﻮﺭ ﺇﱃ ﱠ‬
‫ﺍﳉـﺪﺓ‪ ،‬ﻭﺍﻟﺮﻓـﻖ ﰲ ﺍﻟﻌﺒـﺎﺩﺓ‪ ،‬ﻭﻣﺎ ﺭﻓﻖ ﺃﺣﺪ ﺑﺄﺣـﺪ ﰲ ﺍﻟﺪﻧﻴﺎ ﺇﻻ ﺭﻓﻖ ﱠ‬
‫ﺍﷲ ﺑـﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪.‬‬
‫ﺹ‪.١٧٦‬‬
‫ﺻﺎﺣﺐ ﺍﻟﺼﻔﺢ ﺇﻧﲈ ﻳﺘﻜﻠﻒ ﺍﻟﺼﻔﺢ ﺑﺈﻳﺜﺎﺭﻩ ﺍﳉﺰﺍﺀ‪ ،‬ﻭﺻﺎﺣﺐ ﺍﻟﻌﻘﺎﺏ ﻭﺇﻥ ﺍﻧﺘﻘﻢ ‪ ،‬ﻛﺎﻥ‬
‫ﺇﱃ ﺍﻟﻨﺪﻡ ﺃﻗﺮﺏ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﻟﻪ ﺃﺥ ﻳﻮﺩﻩ‪ ،‬ﻓﺈﻧﻪ ﳛﺘﻤﻞ ﻋﻨﻪ ﺍﻟﺪﻫﺮ ﻛﻠﻪ ﺯﻻﺗﻪ‪ .‬ﺹ‪.١٧٦‬‬
‫ﻟـﻮ ﱂ ﻳﻜـﻦ ﰲ ﺍﻟﺼﻔﺢ ﻭﺗﺮﻙ ﺍﻹﺳـﺎﺀﺓ ﺧﺼﻠﺔ ﲢﻤـﺪ‪ ،‬ﺇﻻ ﺭﺍﺣﺔ ﺍﻟﻨﻔـﺲ ﻭﻭﺩﺍﻉ ﺍﻟﻘﻠﺐ‪،‬‬
‫ﻟـﻜﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗـﻞ ﺃﻻ ﻳﻜﺪﺭ ﻭﻗﺘﻪ ﺑﺎﻟﺪﺧﻮﻝ ﰲ ﺃﺧـﻼﻕ ﺍﻟﺒﻬﺎﺋﻢ ﺑﺎﳌﺠﺎﺯﺍﺓ ﻋﲆ‬
‫ﺍﻹﺳﺎﺀﺓ ﺇﺳﺎﺀﺓ‪ ،‬ﻭﻣﻦ ﺟﺎﺯ￯ ﺑﺎﻹﺳﺎﺀﺓ ﺇﺳﺎﺀﺓ ﻓﻬﻮ ﺍﳌﺴﻴﺊ‪ ،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﺑﺎﺩﺋﺎ‪ .‬ﺹ‪.١٧٧‬‬
‫ﺎﻝ‪ :‬ﺇﻥ ﺍﻟﴩ ﻳﻄﻔﺊ ﺍﻟﴩ‪ ،‬ﻓﺈﻥ ﻛﺎﻥ ﺻﺎﺩﻗﺎ‪ ،‬ﻓﻠﻴﻮﻗﺪ ﻧﺎﺭﺍ ﺇﱃ‬ ‫ﺎﻝ ﻟﻘﲈﻥ ﻻﺑﻨﻪ‪ :‬ﻛﺬﺏ ﻣﻦ ﹶﻗ ﹶ‬ ‫ﹶﻗ ﹶ‬
‫ﺟﻨـﺐ ﻧﺎﺭ‪ ،‬ﻓﻠﻴﻨﻈﺮ ﻫﻞ ﺗﻄﻔﺊ ﺇﺣﺪﺍﳘﺎ ﺍﻷﺧـﺮ￯؟ ﺃﻻ ﻓﺈﻥ ﺍﳋﲑ ﻳﻄﻔﺊ ﺍﻟﴩ‪ ،‬ﻛﲈ ﻳﻄﻔﺊ‬
‫ﺍﳌﺎﺀ ﺍﻟﻨﺎﺭ‪ .‬ﺹ‪.١٧٨‬‬
‫‪ΩôμdGh iƒ≤àdG‬‬
‫ﺍﻟﺘﻘﻮ￯‪ :‬ﻫﻲ ﺍﻟﻌﺰﻡ ﻋﲆ ﺇﺗﻴﺎﻥ ﺍﳌﺄﻣﻮﺭﺍﺕ‪ ،‬ﻭﺍﻻﻧﺰﺟﺎﺭ ﹶﻋﻦ ﲨﻴﻊ ﺍﳌﺰﺟﻮﺭﺍﺕ‪ ،‬ﻓﻤﻦ ﺻﺢ‬
‫ﻋﺰﻣـﻪ ﻋـﲆ ﻫﺎﺗﲔ ﺍﳋﺼﻠﺘﲔ‪ ،‬ﻓﻬﻮ ﺍﻟﺘﻘﻲ ﺍﻟﺬﻱ ﻳﺴـﺘﺤﻖ ﺍﺳـﻢ ﺍﻟﻜﺮﻡ‪ ،‬ﻭﻣـﻦ ﺗﻌﺮ￯ ﹶﻋﻦ‬
‫ﺍﺳﺘﻌﲈﳍﲈ‪ ،‬ﺃﻭ ﺃﺣﺪﳘﺎ‪ ،‬ﺃﻭ ﺷﻌﺒﺔ ﻣﻦ ﺷﻌﺒﻬﲈ‪ ،‬ﻓﻘﺪ ﻧﻘﺺ ﻣﻦ ﻛﺮﻣﻪ ﻣﺜﻠﻪ‪ .‬ﺹ‪.١٨١‬‬
 ‫‪٢٩‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪?ËôμdG ƒg øe‬‬
‫ﺍﻟﺰ ﱠﻟ ﹺﺔ‪،‬‬
‫ﺍﺣﺘﹺ ﹶﲈ ﹸﻝ ﱠ‬ ‫ﺎﻝ ﻻ ﹶ ﹾﲡﺘ ﹺﹶﻤ ﹸﻊ ﺇﹺﻻ ﹺﰲ ﹶﻛ ﹺﺮ ﹴ‬
‫ﻳﻢ‪ :‬ﹸﺣ ﹾﺴ ﹸﻦ ﹾﺍﳌﹶ ﹾﺤ ﹶ ﹺ‬
‫ﴬ‪ ،‬ﹶﻭ ﹾ‬ ‫ﻼﺙ ﹺﺧ ﹶﺼ ﹴ‬
‫ﺎﻝ ﺯﻳﺪ ﺑﻦ ﺛﺎﺑﺖ‪ :‬ﹶﺛ ﹸ‬ ‫ﹶﻗ ﹶ‬
‫ﹶﻭ ﹺﻗ ﱠﻠ ﹸﺔ ﹾﺍﳌﹶﻼ ﹶﻟ ﹺﺔ‪ .‬ﺹ‪.١٨١‬‬

‫‪ËôμdG äÉØ°U øe‬‬

‫ﺍﻟﻜﺮﻳﻢ ﻻ ﻳﻜﻮﻥ ﺣﻘﻮﺩﺍ‪ ،‬ﻭﻻ ﺣﺴـﻮﺩﺍ‪ ،‬ﻭﻻ ﺷـﺎﻣﺘﺎ‪ ،‬ﻭﻻ ﺑﺎﻏﻴﺎ‪ ،‬ﻭﻻ ﺳـﺎﻫﻴﺎ‪ ،‬ﻭﻻ ﻻﻫﻴﺎ‪،‬‬
‫ﻭﻻ ﻓﺎﺟﺮﺍ‪ ،‬ﻭﻻ ﻓﺨﻮﺭﺍ‪ ،‬ﻭﻻ ﻛﺎﺫﺑﺎ‪ ،‬ﻭﻻ ﻣﻠﻮﻻ‪ ،‬ﻭﻻ ﻳﻘﻄﻊ ﺇﻟﻔﻪ‪ ،‬ﻭﻻ ﻳﺆﺫﻱ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﻻ‬
‫ﻳﻀﻴـﻊ ﺍﳊﻔﺎﻅ‪ ،‬ﻭﻻ ﳚﻔﻮ ﰲ ﺍﻟﻮﺩﺍﺩ‪ ،‬ﻳﻌﻄﻲ ﻣـﻦ ﻻ ﻳﺮﺟﻮ‪ ،‬ﻭﻳﺆﻣﻦ ﻣﻦ ﻻ ﳜﺎﻑ‪ ،‬ﻭﻳﻌﻔﻮ‬
‫ﹶﻋﻦ ﻗﺪﺭﺓ‪ ،‬ﻭﻳﺼﻞ ﹶﻋﻦ ﻗﻄﻴﻌﺔ‪ .‬ﺹ‪.١٨١‬‬
‫ﺍﻟﻜﺮﻳـﻢ ﻳﻠﲔ ﺇﺫﺍ ﺍﺳـ ﹸﺘ ﹺ‬
‫ﻌﻄﻒ ﻭﺍﻟﻠﺌﻴﻢ ﻳﻘﺴـﻮ ﺇﺫﺍ ﺃﻟﻄﻒ‪ ،‬ﻭﺍﻟﻜﺮﻳﻢ ﹸ ﹺ‬
‫ﳚـﻞ ﺍﻟﻜﺮﺍﻡ‪ ،‬ﻭﻻ ﳞﲔ‬
‫ﺍﻟﻠﺌـﺎﻡ‪ ،‬ﻭﻻ ﻳﺆﺫﻱ ﺍﻟﻌﺎﻗـﻞ‪ ،‬ﻭﻻ ﻳﲈﺯﺡ ﺍﻷﲪﻖ‪ ،‬ﻭﻻ ﻳﻌﺎﴍ ﺍﻟﻔﺎﺟـﺮ‪ ،‬ﻣﺆﺛﺮﺍ ﺇﺧﻮﺍﻧﻪ ﻋﲆ‬
‫ﻧﻔﺴـﻪ‪ ،‬ﺑﺎﺫﻻ ﳍﻢ ﹶﻣـﺎ ﻣﻠﻚ‪ ،‬ﺇﺫﺍ ﺍﻃﻠﻊ ﻋﲆ ﺭﻏﺒﺔ ﻣﻦ ﺃﺥ ﱂ ﻳـﺪﻉ ﻣﻜﺎﻓﺄﲥﺎ‪ ،‬ﻭﺇﺫﺍ ﻋﺮﻑ ﻣﻨﻪ‬
‫ﺍﳌـﻮﺩﺓ‪ ،‬ﱂ ﻳﻨﻈـﺮ ﰲ ﻣﻠـﻖ ﺍﻟﻌـﺪﺍﻭﺓ‪ ،‬ﻭﺇﺫﺍ ﺃﻋﻄـﺎﻩ ﻣﻦ ﻧﻔﺴـﻪ ﺍﻹﺧﺎﺀ‪ ،‬ﱂ ﻳﻘﻄﻌـﻪ ﺑﴚﺀ ﻣﻦ‬
‫ﺍﻷﺷﻴﺎﺀ‪ .‬ﺹ‪.١٨٢‬‬
‫ﺍﻟﻜﺮﻳـﻢ ﻣﻦ ﺃﻋﻄﺎﻩ ﺷـﻜﺮﻩ‪ ،‬ﻭﻣﻦ ﻣﻨﻌـﻪ ﻋﺬﺭﻩ‪ ،‬ﻭﻣﻦ ﻗﻄﻌﻪ ﻭﺻﻠـﻪ‪ ،‬ﻭﻣﻦ ﻭﺻﻠﻪ ﻓﻀﻠﻪ‪،‬‬
‫ﻭﻣﻦ ﺳـﺄﻟﻪ ﺃﻋﻄﺎﻩ‪ ،‬ﻭﻣﻦ ﱂ ﻳﺴـﺄﻟﻪ ﺍﺑﺘﺪﺃﻩ‪ ،‬ﻭﺇﺫﺍ ﺍﺳـﺘﻀﻌﻒ ﺃﺣﺪﺍ ﺭﲪﻪ‪ ،‬ﻭﺇﺫﺍ ﺍﺳـﺘﻌﻄﻒ‬
‫ﺃﺣﺪﺍ ﺭﺃ￯ ﺍﳌﻮﺕ ﺃﻛﺮﻡ ﻟﻪ ﻣﻨﻪ‪ ،‬ﻭﺍﻟﻠﺌﻴﻢ ﺑﻀﺪ ﹶﻣﺎ ﻭﺻﻔﻨﺎ ﻣﻦ ﺍﳋﺼﺎﻝ ﻛﻠﻬﺎ‪ .‬ﺹ‪.١٨٣‬‬

‫‪º«ÄdGh ËôμdG πãe‬‬

‫ﹶﻗ ﹶ‬
‫ـﺎﻝ ﺍﻟﺸـﻌﺒﻲ‪ :‬ﺇﻥ ﻛـﺮﺍﻡ ﺍﻟﻨﺎﺱ ﺃﴎﻋﻬﻢ ﻣـﻮﺩﺓ‪ ،‬ﻭﺃﺑﻄﺆﻫـﻢ ﻋﺪﺍﻭﺓ‪ ،‬ﻣﺜـﻞ ﺍﻟﻜﻮﺏ ﻣﻦ‬
‫ﺍﻟﻔﻀﺔ‪ :‬ﻳﺒﻄﺊ ﺍﻻﻧﻜﺴﺎﺭ‪ ،‬ﻭﻳﴪﻉ ﺍﻻﻧﺠﺒﺎﺭ‪ ،‬ﻭﺇﻥ ﻟﺌﺎﻡ ﺍﻟﻨﺎﺱ ﺃﺑﻄﺆﻫﻢ ﻣﻮﺩﺓ‪ ،‬ﻭﺃﴎﻋﻬﻢ‬
‫ﻋﺪﺍﻭﺓ ﻣﺜﻞ ﺍﻟﻜﻮﺏ ﻣﻦ ﺍﻟﻔﺨﺎﺭ‪ :‬ﻳﴪﻉ ﺍﻻﻧﻜﺴﺎﺭ ﻭﻳﺒﻄﺊ ﺍﻻﻧﺠﺒﺎﺭ‪ .‬ﺹ‪.١٨٣‬‬

‫‪ΩôμdG QÉKBG øe‬‬

‫ﺍﻟﻜﺮﻳﻢ ﳏﻤﻮﺩ ﺍﻷﺛﺮ ﰲ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﺮﴈ ﺍﻟﻌﻤﻞ ﰲ ﺍﻟﻌﻘﺒﻰ‪ ،‬ﳛﺒﻪ ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﻘﺎﴆ‪ ،‬ﻭﻳﺄﻟﻔﻪ‬
‫ﱢ‬
‫ﺍﳌﺘﺴﺨﻂ ﻭﺍﻟﺮﺍﴈ‪ ،‬ﻳﻔﺎﺭﻗﻪ ﺍﻷﻋﺪﺍﺀ ﻭﺍﻟﻠﺌﺎﻡ‪ ،‬ﻭﻳﺼﺤﺒﻪ ﺍﻟﻌﻘﻼﺀ ﻭﺍﻟﻜﺮﺍﻡ‪ .‬ﺹ‪.١٨٤‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٣٠‬‬

‫‪ΩɪædG ™e πeÉ©àj ∞«c‬‬

‫ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﻟﺰﻭﻡ ﺍﻹﻏﻀﺎﺀ ﻋﲈ ﻳﻨﻘﻞ ﺍﻟﻮﺷـﺎﺓ‪ ،‬ﻭﴏﻑ ﲨﻴﻌﻬﺎ ﺇﱃ ﺍﻹﺣﺴـﺎﻥ‪،‬‬
‫ﻭﺗﺮﻙ ﺍﳋﺮﻭﺝ ﺇﱃ ﹶﻣﺎ ﻻ ﻳﻠﻴﻖ ﺑﺄﻫﻞ ﺍﻟﻌﻘﻞ‪ ،‬ﻣﻊ ﺗﺮﻙ ﺍﻹﻓﻜﺎﺭ ﻓﻴﲈ ﻳﺰﺭﻱ ﺑﺎﻟﻌﻘﻞ‪ ،‬ﻷﻥ ﻣﻦ‬
‫ﻭﺷـﻰ ﺑﺎﻟﴚﺀ ﺇﱃ ﺇﻧﺴـﺎﻥ ﺑﻌﻴﻨﻪ‪ ،‬ﻳﻜﻮﻥ ﻗﺼﺪﻩ ﺇﱃ ﺍﳌﺨﱪ‪ ،‬ﺃﻛﺜﺮ ﻣﻦ ﻗﺼﺪﻩ ﺇﱃ ﺍﳌﺨﱪ ﺑﻪ‪،‬‬
‫ﳌﺸﺎﻓﻬﺘﻪ ﺇﻳﺎﻩ ﺑﺎﻟﴚﺀ ﺍﻟﺬﻱ ﻳﺸﻖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻋﻠﻤﻪ ﻭﺳﲈﻋﻪ‪ .‬ﺹ‪.١٨٧‬‬

‫‪ÉfÉ«MCG ÜÉà©∏d êÉàëf ób‬‬

‫ﻣـﻦ ﻻ ﻳﻌﺎﺗـﺐ ﻋـﲆ ﺍﻟﺰﻟﺔ‪ ،‬ﱂ ﻳﻜـﻦ ﺑﺤﺎﻓﻆ ﹸ‬
‫ﻟﻠﺨﻠـﺔ‪ ،‬ﻭﻣﻦ ﺃﻋﺘـﺐ ﱂ ﻳﺬﻧﺐ‪ ،‬ﻛـﲈ ﺃﻥ ﻣﻦ‬
‫ﺃﻧﻔﻊ ﻣﻦ ﺻﻔﺢ‪.‬‬
‫ﻭﺭ ﱠﺏ ﹶﻋﺘﺐ ﹸ‬
‫ﺍﻏﺘﻔـﺮ ﱂ ﻳﻌﺎﻗﺐ‪ ،‬ﻭﻇﺎﻫﺮ ﺍﻟﻌﺘﺎﺏ ﺧﲑ ﻣﻦ ﻣﻜﺘﻮﻡ ﺍﳊﻘـﺪ‪ ،‬ﹸ‬
‫ﺹ‪.١٩٠‬‬

‫‪ó°üdG çQƒjh OƒdG ™£≤j ÜÉà©dG IÌc‬‬

‫ﻻ ﳚـﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻨﺎﻗﺶ ﻋﲆ ﺗﺼﺤﻴﺢ ﺍﻹﻋﺘﺎﺏ ﺑﺎﻹﻛﺜﺎﺭ‪ ،‬ﳐﺎﻓﺔ ﺃﻥ ﻳﻌﻮﺩ ﺍﳌﻌﺎﺗﺐ‬
‫ﺇﱃ ﹶﻣـﺎ ﻋﻮﺗـﺐ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ؛ ﻷﻥ ﻣﻦ ﻋﺎﺗﺐ ﻋﲆ ﻛﻞ ﺫﻧﺐ ﺃﺧﺎﻩ‪ ،‬ﻓﺨﻠﻴـﻖ ﺃﻥ ﻳﻤﻠﻪ ﻭﻳﻘﻼﻩ‪ ،‬ﻭﺇﻥ‬
‫ﻣـﻦ ﺳـﻮﺀ ﺍﻷﺩﺏ ﻛﺜﺮﺓ ﺍﻟﻌﺘﺎﺏ‪ ،‬ﻛـﲈ ﺃﻥ ﻣﻦ ﺃﻋﻈﻢ ﺍﳉﻔـﺎﺀ ﺗﺮﻙ ﺍﻟﻌﺘـﺎﺏ‪ ،‬ﻭﺍﻹﻛﺜﺎﺭ ﻣﻦ‬
‫ﺍﳌﻌﺎﺗﺒﺔ ﻳﻘﻄﻊ ﺍﻟﻮﺩ‪ ،‬ﻭﻳﻮﺭﺙ ﺍﻟﺼﺪ‪.‬ﺹ‪.١٩١‬‬
‫ﺍﻟﻀ ﹺﻐﻴ ﹶﻨ ﹶﺔ‬ ‫ﹶﺎﺏ‪ ،‬ﹶﻓﺈﹺ ﱠﻥ ﺍ ﹾﻟ ﹺﻌﺘ ﹶ‬
‫ﹶـﺎﺏ ﹸﻳﻮ ﹺﺭ ﹸﺙ ﱠ‬ ‫ﴈ ﱠﹸ‬
‫ﺍﷲ ﹶﻋ ﹾﻨ ﹸﻪ‪ :‬ﻻ ﹸﺗ ﹾﻜﺜﹺ ﹺـﺮ ﺍ ﹾﻟ ﹺﻌﺘ ﹶ‬ ‫ـﺎﻝ ﻋﲇ ﺑـﻦ ﺃﰊ ﻃﺎﻟﺐ ﹶﺭ ﹺ ﹶ‬ ‫ﹶﻗ ﹶ‬
‫ﺏ‪ .‬ﺹ‪.١٩١‬‬ ‫ﻮﺀ ﹶ‬
‫ﺍﻷ ﹶﺩ ﹺ‬ ‫ﹶﻭﺍ ﹾﻟ ﹶﺒﻐﹾ ﹶﻀ ﹶﺔ‪ ،‬ﹶﻭ ﹶﻛﺜ ﹶﹾﺮ ﹸﺗ ﹸﻪ ﹺﻣ ﹾﻦ ﹸﺳ ﹺ‬

‫‪Qòà©ŸG QGòàYG ∫ƒÑb‬‬

‫ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺇﺫﺍ ﺍﻋﺘﺬﺭ ﺇﻟﻴﻪ ﺃﺧﻮﻩ ﺑﺠﺮﻡ ﻣﴣ‪ ،‬ﺃﻭ ﻟﺘﻘﺼﲑ ﺳﺒﻖ‪ ،‬ﺃﻥ ﻳﻘﺒﻞ ﻋﺬﺭﻩ‪،‬‬
‫ﻭﳚﻌﻠﻪ ﻛﻤﻦ ﱂ ﻳﺬﻧﺐ‪ .‬ﺹ‪.١٩٢‬‬
‫‪٣١‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪ø¶dG ø°ùMh QGòYC’G ¢SɪàdG‬‬

‫ﻗﺎﻝ ﺃﺑﻮ ﻗﻼﺑﺔ‪ :‬ﺇﺫﺍ ﺑﻠﻐﻚ ﹶﻋﻦ ﺃﺧﻴﻚ ﳾﺀ ﺗﻜﺮﻫﻪ ﻓﺎﻟﺘﻤﺲ ﻟﻪ ﻋﺬﺭﺍ‪ ،‬ﻓﺈﻥ ﱂ ﲡﺪ ﻟﻪ ﻋﺬﺭﺍ‬
‫ﻓﻘﻞ‪ :‬ﻟﻌﻞ ﻟﻪ ﻋﺬﺭﺍ ﻻ ﺃﻋﻠﻤﻪ‪ .‬ﺹ‪.١٩٣‬‬

‫‪QGòàY’G ᫪gCG‬‬
‫ﺍﻻﻋﺘﺬﺍﺭ ﻳﺬﻫﺐ ﺍﳍﻤﻮﻡ‪ ،‬ﻭﳚﲇ ﺍﻷﺣﺰﺍﻥ‪ ،‬ﻭﻳﺪﻓﻊ ﺍﳊﻘﺪ‪ ،‬ﻭﻳﺬﻫﺐ ﺍﻟﺼﺪ‪ ،‬ﻭﺍﻹﻗﻼﻝ ﻣﻨﻪ‬
‫ﺗﺴـﺘﻐﺮﻕ ﻓﻴـﻪ ﺍﳉﻨﺎﻳﺎﺕ ﺍﻟﻌﻈﻴﻤﺔ‪ ،‬ﻭﺍﻟﺬﻧـﻮﺏ ﺍﻟﻜﺒﲑﺓ‪ ،‬ﻭﺍﻹﻛﺜﺎﺭ ﻣﻨﻪ ﻳـﺆﺩﻱ ﺇﱃ ﺍﻻﲥﺎﻡ‪،‬‬
‫ﻭﺳـﻮﺀ ﺍﻟـﺮﺃﻱ‪ ،‬ﻓﻠـﻮ ﱂ ﻳﻜـﻦ ﰲ ﺍﻋﺘـﺬﺍﺭ ﺍﳌـﺮﺀ ﺇﱃ ﺃﺧﻴﻪ ﺧﺼﻠـﺔ ﲢﻤﺪ ﺇﻻ ﻧﻔـﻲ ﺍﻟﻌﺠﺐ‬
‫ﹶﻋـﻦ ﺍﻟﻨﻔـﺲ ﰲ ﺍﳊﺎﻝ‪ ،‬ﻟـﻜﺎﻥ ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗـﻞ ﺃﻻ ﻳﻔﺎﺭﻗﻪ ﺍﻻﻋﺘـﺬﺍﺭ ﻋﻨﺪ ﻛﻞ ﺯﻟﺔ‪.‬‬
‫ﺹ‪.١٩٥‬‬

‫‪áfÉ«N √DhÉ°ûaEGh áfÉeCG ô°ùdG‬‬

‫ﻣﻦ ﹶﺣ ﱠﺼ ﹶﻦ ﺑﺎﻟﻜﺘﲈﻥ ﴎﻩ‪ ،‬ﺗﻢ ﻟﻪ ﺗﺪﺑﲑﻩ‪ ،‬ﻭﻛﺎﻥ ﻟﻪ ﺍﻟﻈﻔﺮ ﺑﲈ ﻳﺮﻳﺪ‪ ،‬ﻭﺍﻟﺴـﻼﻣﺔ ﻣﻦ ﺍﻟﻌﻴﺐ‬
‫ﻭﺍﻟـﴬ‪ ،‬ﻭﺇﻥ ﺃﺧﻄـﺄﻩ ﺍﻟﺘﻤﻜﻦ ﻭﺍﻟﻈﻔـﺮ‪ ،‬ﻓﺎﳊﺎﺯﻡ ﳚﻌﻞ ﴎﻩ ﰲ ﻭﻋـﺎﺀ‪ ،‬ﻭﻳﻜﺘﻤﻪ ﹶﻋﻦ ﻛﻞ‬
‫ﻣﺴـﺘﻮﺩﻉ؛ ﻓـﺈﻥ ﺍﺿﻄـﺮ ﹸﻩ ﺍﻷﻣـﺮ ﻭﻏﻠﺒـﻪ‪ ،‬ﺃﻭﺩﻋﻪ ﺍﻟﻌﺎﻗـﻞ ﺍﻟﻨﺎﺻﺢ ﻟـﻪ؛ ﻷﻥ ﺍﻟـﴪ ﺃﻣﺎﻧﺔ‪،‬‬
‫ﻭﺇﻓﺸـﺎﺅﻩ ﺧﻴﺎﻧﺔ ‪ ،‬ﻭﺍﻟﻘﻠﺐ ﻟﻪ ﻭﻋﺎﺅﻩ‪ ،‬ﻓﻤﻦ ﺍﻷﻭﻋﻴﺔ ﹶﻣﺎ ﻳﻀﻴﻖ ﺑﲈ ﻳﻮﺩﻉ‪ ،‬ﻭﻣﻨﻬﺎ ﹶﻣﺎ ﻳﺘﺴـﻊ‬
‫ﳌﺎ ﺍﺳﺘﻮﺩﻉ‪ .‬ﺹ‪.١٩٨‬‬

‫‪ΩóædG ≥ëà°SG ô°ùdG ºàμj ⁄ øe‬‬

‫ﻣﻦ ﱂ ﻳﻜﺘﻢ ﺍﻟﴪ ﺍﺳـﺘﺤﻖ ﺍﻟﻨﺪﻡ‪ ،‬ﻭﻣﻦ ﺍﺳـﺘﺤﻖ ﺍﻟﻨﺪﻡ ﺻﺎﺭ ﻧﺎﻗﺺ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﻣﻦ ﺩﺍﻡ ﻋﲆ‬
‫ﻫﺬﺍ ﺭﺟﻊ ﺇﱃ ﺍﳉﻬﻞ‪ .‬ﺹ‪.٢٠٠‬‬

‫‪QhÉ°ûàdG ᫪gCG‬‬
‫ﺎﻝ ﺍﳊﺴـﻦ‪ :‬ﹶﻣﺎ ﺣﺰﺏ ﻗﻮﻣﺎ ﻗﻂ ﺃﻣﺮ‪ ،‬ﻓﺎﺟﺘﻤﻌﻮﺍ ﻓﺘﺸـﺎﻭﺭﻭﺍ ﻓﻴﻪ‪ ،‬ﺇﻻ ﺃﺭﺷـﺪﻫﻢ ﱠ‬
‫ﺍﷲ ﺟﻞ‬ ‫ﹶﻗ ﹶ‬
‫ﻭﻋﻼ ﻷﺻﻮﺑﻪ‪ .‬ﺹ‪.٢٠١‬‬
‫ﻗﺎﻝ ﻭﻫﺐ ﹾﺑﻦ ﻣﻨﺒﻪ‪ :‬ﰲ ﺍﻟﺘﻮﺭﺍﺓ ﺃﺭﺑﻌﺔ ﺃﺣﺮﻑ ﻣﻜﺘﻮﺑﺔ‪ :‬ﻣﻦ ﱂ ﻳﺸـﺎﻭﺭ ﻳﻨﺪﻡ‪ ،‬ﻭﻣﻦ ﺍﺳﺘﻐﻨﻰ‬
‫ﺍﺳﺘﺄﺛﺮ‪ ،‬ﻭﺍﻟﻔﻘﺮ ﺍﳌﻮﺕ ﺍﻷﲪﺮ‪ ،‬ﻭﻛﲈ ﺗﺪﻳﻦ ﺗﺪﺍﻥ‪ .‬ﺹ‪.٢٠١‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٣٢‬‬

‫‪Ò°ûj øe ôNBG πbÉ©dG‬‬

‫ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺇﺫﺍ ﺍﺳﺘﺸﲑ ﻗﻮﻡ ﻫﻮ ﻓﻴﻬﻢ‪ ،‬ﺃﻥ ﻳﻜﻮﻥ ﺁﺧﺮ ﻣﻦ ﻳﺸﲑ‪ ،‬ﻷﻧﻪ ﺃﻣﻜﻦ ﻣﻦ‬
‫ﺍﻟﻔﻜﺮ‪ ،‬ﻭﺃﺑﻌﺪ ﻣﻦ ﺍﻟﺰﻟﻞ‪ ،‬ﻭﺃﻗﺮﺏ ﻣﻦ ﺍﳊﺰﻡ‪ ،‬ﻭﺃﺳﻠﻢ ﻣﻦ ﺍﻟﺴﻘﻂ‪ .‬ﺹ‪.٢٠٢‬‬
‫‪äÉÑFÉædG óæY IQÉ°ûà°S’G‬‬
‫ﺇﻥ ﻣـﻦ ﺷـﻴﻢ ﺍﻟﻌﺎﻗـﻞ ﻋﻨﺪ ﺍﻟﻨﺎﺋﺒﺔ ﺗﻨﹸﻮﺑﻪ‪ :‬ﺃﻥ ﻳﺸـﺎﻭﺭ ﻋﺎﻗـﻼ ﻧﺎﺻﺤـﺎ ﺫﺍ ﺭﺃﻱ‪ ،‬ﺛﻢ ﻳﻄﻴﻌﻪ‪،‬‬
‫ﻭﻟﻴﻌـﱰﻑ ﻟﻠﺤﻖ ﻋﻨﺪ ﺍﳌﺸـﻮﺭﺓ‪ ،‬ﻭﻻ ﻳﺘﲈﺩ￯ ﰲ ﺍﻟﺒﺎﻃﻞ‪ ،‬ﺑـﻞ ﻳﻘﺒﻞ ﺍﳊﻖ ﳑﻦ ﺟﺎﺀ ﺑﻪ‪ ،‬ﻭﻻ‬
‫ﳛﻘﺮ ﺍﻟﺮﺃﻱ ﺍﳉﻠﻴﻞ‪ ،‬ﺇﺫﺍ ﺃﺗﺎﻩ ﺑﻪ ﺍﻟﺮﺟﻞ ﺍﳊﻘﲑ‪ ،‬ﻷﻥ ﺍﻟﻠﺆﻟﺆﺓ ﺍﳋﻄﲑﺓ ﻻ ﻳﺸـﻴﻨﻬﺎ ﻗﻠﺔ ﺧﻄﺮ‬
‫ﺍﷲ‪ ،‬ﻭﻟﻴﻤﺾ ﻓﻴﲈ ﺃﺷﺎﺭ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ .‬ﺹ‪.٢٠٣‬‬
‫ﻏﺎﺋﺼﻬﺎ ﺍﻟﺬﻱ ﺍﺳﺘﺨﺮﺟﻬﺎ‪ ،‬ﺛﻢ ﻟﻴﺴﺘﺨﺮ ﱠ‬

‫’ ‪áë«°üædÉH ∂«NCG ≈∏Y πîÑJ‬‬

‫ﺎﳋ ﹺﺪ ﹶﻳﻌ ﹺﺔ ﹶﻓﺈﹺ ﱠ ﹶﳖﺎ ﹸﺧ ﹸﻠ ﹸـﻖ ﺍﻟ ﱢﻠﺌﹶﺎ ﹺﻡ ﹶﻭ ﹾﺍﳏ ﹾ‬
‫ﹶﺾ‬ ‫ﴈ ﱠﹸ‬
‫ﺍﷲ ﹶﻋ ﹾﻨ ﹸـﻪ‪ :‬ﻻ ﹶﺗ ﹾﻌ ﹶﻤ ﹾـﻞ ﺑﹺ ﹾ ﹶ‬ ‫ﺐ ﹶﺭ ﹺ ﹶ‬ ‫ـﻦ ﹶﺃ ﹺﰊ ﹶﻃﺎﻟﹺ ﹴ‬‫ـﲇ ﹾﺑ ﹸ‬ ‫ﹶﻗ ﹶ‬
‫ـﺎﻝ ﹶﻋ ﹺ ﱡ‬
‫ﺍﻝ‪ .‬ﺹ‪.٢٠٤‬‬ ‫ﻴﺤ ﹰﺔ ﹶﻭ ﹸﺯ ﹾﻝ ﹶﻣ ﹶﻌ ﹸﻪ ﹶﺣ ﹾﻴ ﹸﺚ ﹶﺯ ﹶ‬‫ﻴﺤ ﹶﺔ ﹶﺣ ﹶﺴ ﹶﻨ ﹰﺔ ﹶﻛﺎ ﹶﻧ ﹾﺖ ﹶﺃ ﹾﻭ ﹶﻗﺒﹺ ﹶ‬ ‫ﹶﺃ ﹶﺧ ﹶ‬
‫ﺎﻙ ﺍﻟ ﱠﻨ ﹺﺼ ﹶ‬
‫‪áë«°üædG ∫òH øe ¿GƒNE’G ÒN‬‬
‫ﺧﲑ ﺍﻹﺧﻮﺍﻥ ﺃﺷﺪﻫﻢ ﻣﺒﺎﻟﻐﺔ ﰲ ﺍﻟﻨﺼﻴﺤﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺧﲑ ﺍﻷﻋﲈﻝ ﺃﲪﺪﻫﺎ ﻋﺎﻗﺒﺔ‪ ،‬ﻭﺃﺣﺴﻨﻬﺎ‬
‫ﺇﺧﻼﺻﺎ‪ .‬ﺹ‪.٢٠٤‬‬
‫‪áë«°üædG πÑ≤j ⁄ øe ⁄ÉX‬‬
‫ﻗﺎﻝ ﺑﻌﺾ ﺍﳊﻜﲈﺀ‪ :‬ﺍﺛﻨﺎﻥ ﻇﺎﳌﺎﻥ‪ :‬ﺭﺟﻞ ﺃﻫﺪﻳﺖ ﻟﻪ ﺍﻟﻨﺼﻴﺤﺔ ﻓﺎﲣﺬﻫﺎ ﺫﻧﺒﺎ ﻭﺭﺟﻞ ﻭﺳﻊ‬
‫ﻟﻪ ﰲ ﻣﻜﺎﻥ ﺿﻴﻖ ﻓﺠﻠﺲ ﻣﱰﺑﻌﺎ‪ .‬ﺹ‪.٢٠٥‬‬
‫‪á«fÓY í°üædGh ∑ÉjEG‬‬
‫ﻣﻦ ﻭﻋﻆ ﺃﺧﺎﻩ ﻋﻼﻧﻴﺔ ﻓﻘﺪ ﺷﺎﻧﻪ ﻭﻣﻦ ﻭﻋﻈﻪ ﴎﺍ ﻓﻘﺪ ﺯﺍﻧﻪ ﻓﺈﺑﻼﻍ ﺍﳌﺠﻬﻮﺩ ﻟﻠﻤﺴﻠﻢ ﻓﻴﲈ‬
‫ﻳﺰﻳﻦ ﺃﺧﺎﻩ ﺃﺣﺮ￯ ﻣﻦ ﺍﻟﻘﺼﺪ ﻓﻴﲈ ﻳﺸﻴﻨﻪ‪ .‬ﺹ‪.٢٠٥‬‬
 ‫‪٣٣‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪ô°ùdG áë«°üf‬‬
‫ﻗـﺎﻝ ﺍﺑـﻦ ﺍﳌﺒـﺎﺭﻙ‪ :‬ﻛﺎﻥ ﺍﻟﺮﺟـﻞ ﺇﺫﺍ ﺭﺃ￯ ﻣـﻦ ﺃﺧﻴﻪ ﹶﻣﺎ ﻳﻜﺮﻩ ﺃﻣﺮﻩ ﰲ ﺳـﱰ ﻭﳖﺎﻩ ﰲ ﺳـﱰ‬
‫ﻓﻴﺆﺟﺮ ﰲ ﺳـﱰﻩ ﻭﻳﺆﺟﺮ ﰲ ﳖﻴﻪ ﻓﺄﻣﺎ ﺍﻟﻴﻮﻡ ﻓﺈﺫﺍ ﺭﺃ￯ ﺃﺣﺪ ﻣﻦ ﺃﺣﺪ ﻣﺎ ﻳﻜﺮﻩ ﺃﺳـﺘﻐﻀﺐ‬
‫ﺃﺧﺎﻩ ﻭﻫﺘﻚ ﺳﱰﻩ‪ .‬ﺹ‪.٢٠٦‬‬
‫‪!∂Hƒ«Y ÌcCG ɪa‬‬
‫ﺎﻝ‪ :‬ﻧﻌﻢ‪ ،‬ﹶﻗ ﹶ‬
‫ﺎﻝ‪ :‬ﻓﲈ ﺃﻛﺜﺮ‬ ‫ﺎﻝ‪ :‬ﻻ‪ ،‬ﹺﻗ ﹶ‬
‫ﻴﻞ ﻟﻪ‪ :‬ﻓﻠﻚ ﻣﻦ ﻳﻠﺘﻤﺴﻬﺎ؟ ﹶﻗ ﹶ‬ ‫ﹺﻗ ﹶ‬
‫ﻴﻞ ﻟﺮﺟﻞ‪ :‬ﺃﻟﻚ ﻋﻴﻮﺏ؟ ﹶﻗ ﹶ‬
‫ﻋﻴﻮﺑﻚ! ﺹ‪.٢١٦‬‬
‫‪AÉ«°TCG áKÓK Úª∏°ùŸG ÚH ¿Gôé¡dG ÜÉÑ°SCG‬‬
‫ﺍﻟﺴـﺒﺐ ﺍﳌﺆﺩﻱ ﺇﱃ ﺍﳍﺠﺮﺍﻥ ﺑﲔ ﺍﳌﺴـﻠﻤﲔ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ‪ :‬ﺇﻣﺎ ﻭﺟﻮﺩ ﺍﻟﺰﻟﺔ ﻣﻦ ﺃﺧﻴﻪ‪ -‬ﻭﻻ‬
‫ﳏﺎﻟـﺔ ﻳﺰﻝ‪ -‬ﻓـﻼ ﻳﻐﴤ ﻋﻨﻬـﺎ ﻭﻻ ﻳﻄﻠﺐ ﳍﺎ ﺿﺪﻫـﺎ‪ ،‬ﻭﺇﺑﻼﻍ ﻭﺍﺵ ﻳﻘـﺪﺡ ﻓﻴﻪ‪ ،‬ﻭﻣﴚ‬
‫ﻋـﺎﺫﻝ ﺑﺜﻠﺐ ﻟﻪ ﻓﻴﻘﺒﻠﻪ ﻭﻻ ﻳﻄﻠﺐ ﻟﺘﻜﺬﻳﺒﻪ ﺳـﺒﺒﺎ‪ ،‬ﻭﻻ ﻷﺧﻴﻪ ﻋﺬﺭﺍ‪ ،‬ﻭﻭﺭﻭﺩ ﻣﻠﻞ ﻳﺪﺧﻞ‬
‫ﻋﲆ ﺃﺣﺪﳘﺎ‪ ،‬ﻓﺈﻥ ﺍﳌﻼﻟﺔ ﺗﻮﺭﺙ ﺍﻟﻘﻄﻊ ﻭﻻ ﻳﻜﻮﻥ ﳌﻠﻮﻝ ﺻﺪﻳﻖ‪ .‬ﺹ‪.٢١٦‬‬
‫‪º∏ëàdÉH º∏◊G ɉEG‬‬
‫ﲑ ﹸﻳ ﹾﻌ ﹶﻄ ﹸﻪ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ‬
‫ﺍﳋ ﹾ ﹶ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﱠ ﹾﺭ ﹶﺩ ﹺﺍﺀ‪ :‬ﺇﹺ ﱠﻧ ﹶﲈ ﺍ ﹾﻟ ﹺﻌ ﹾﻠ ﹸﻢ ﺑﹺﺎﻟ ﱠﺘ ﹶﻌ ﱡﻠ ﹺﻢ‪ ،‬ﹶﻭﺇﹺ ﱠﻧ ﹶﲈ ﹾ ﹺ‬
‫ﺍﳊ ﹾﻠ ﹸﻢ ﺑﹺﺎﻟ ﱠﺘ ﹶﺤ ﱡﻠ ﹺﻢ‪ ،‬ﹶﻭ ﹶﻣ ﹾﻦ ﹶﻳﺘ ﹶﹶﻮ ﱠﺥ ﹾ ﹶ‬
‫ﺍﻟﴩ ﹸﻳﻮ ﹶﻗ ﹸﻪ‪ .‬ﺹ‪.٢٢٠‬‬ ‫ﹶﻳﺘ ﹶﹶﻮ ﱠﻕ ﱠ ﱠ‬

‫‪º∏◊G ÖJGôe‬‬
‫ﺃﻭﻝ ﺍﳊﻠﻢ‪ :‬ﺍﳌﻌﺮﻓﺔ‪ ،‬ﺛﻢ ﺍﻟﺘﺜﺒﺖ‪ ،‬ﺛﻢ ﺍﻟﻌﺰﻡ‪ ،‬ﺛﻢ ﺍﻟﺘﺼﱪ‪ ،‬ﺛﻢ ﺍﻟﺼﱪ‪ ،‬ﺛﻢ ﺍﻟﺮﺿﺎ‪ ،‬ﺛﻢ ﺍﻟﺼﻤﺖ‬
‫ﻭﺍﻹﻏﻀﺎﺀ‪ .‬ﺹ‪.٢٢١‬‬
‫‪»≤«≤◊G ¿É°ùME’Gh º∏◊G‬‬
‫ﻭﺣ ﹸﻠﻢ ﻋﻤﻦ ﱂ ﻳﺆﺫﻩ‪،‬‬
‫ﻣﺎ ﺍﻟﻔﻀﻞ ﺇﻻ ﻟﻠﻤﺤﺴـﻦ ﺇﱃ ﺍﳌﴘﺀ‪ ،‬ﻓﺄﻣﺎ ﻣﻦ ﺃﺣﺴـﻦ ﺇﱃ ﺍﳌﺤﺴﻦ‪ ،‬ﹶ‬
‫ﻓﻠﻴﺲ ﺫﻟﻚ ﺑﺤﻠﻢ‪ ،‬ﻭﻻ ﺇﺣﺴﺎﻥ‪ .‬ﺹ‪.٢٢١‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٣٤‬‬

‫‪Ö°†¨dG èdÉ©J ∞«c‬‬

‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺍﻟﺴـﻌﺪﻱ ﻻﺑﻨﻪ ﻋﺮﻭﺓ ﳌﺎ ﻭﱃ ﺍﻟﻴﻤﻦ‪ :‬ﺇﺫﺍ ﻏﻀﺒﺖ ﻓﺎﻧﻈﺮ ﺇﱃ ﺍﻟﺴـﲈﺀ ﻓﻮﻗﻚ‪،‬‬
‫ﻭﺇﱃ ﺍﻷﺭﺽ ﲢﺘﻚ‪ ،‬ﺛﻢ ﹶﻋ ﱢﻈﻢ ﺧﺎﻟﻘﻬﲈ‪ .‬ﺹ‪.٢٢٢‬‬
‫ﺍﻟﻮﺍﺟـﺐ ﻋـﲆ ﺍﻟﻌﺎﻗﻞ‪ ،‬ﺇﺫﺍ ﻏﻀﺐ ﻭﺍﺣﺘﺪﱠ ﺃﻥ ﻳﺬﻛﺮ ﻛﺜـﺮﺓ ﺣﻠﻢ ﱠ‬
‫ﺍﷲ ﻋﻨﻪ ﻣﻊ ﺗﻮﺍﺗﺮ ﺍﻧﺘﻬﺎﻛﻪ‬
‫ﳏﺎﺭﻣـﻪ ﻭﺗﻌﺪﻳـﻪ ﺣﺮﻣﺎﺗﻪ‪ ،‬ﺛﻢ ﳛﻠﻢ‪ ،‬ﻭﻻ ﳜﺮﺟﻪ ﻏﻴﻈﻪ ﺇﱃ ﺍﻟﺪﺧﻮﻝ ﰲ ﺃﺳـﺒﺎﺏ ﺍﳌﻌﺎﴆ‪.‬‬
‫ﺹ‪.٢٢٢‬‬
‫‘ ‪áeÓ°ùdG ≥aôdG‬‬
‫ﻣﻦ ﺍﻟﺮﻓﻖ ﻳﻜﻮﻥ ﺍﻻﺣﱰﺍﺯ‪ ،‬ﻭﰲ ﺍﻻﺣﱰﺍﺯ ﺗﺮﺟﻰ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻭﰲ ﺗﺮﻙ ﺍﻟﺮﻓﻖ ﻳﻜﻮﻥ ﹸ‬
‫ﺍﳋﺮﻕ‪،‬‬
‫ﻭﰲ ﻟﺰﻭﻡ ﺍﳋﺮﻕ ﲣﺎﻑ ﺍﳍﻠﻜﺔ‪ .‬ﺹ‪.٢٢٧‬‬
‫’ ‪’ƒéY øμJ‬‬
‫ﺍﻟﻌ ﹺﺠـﻞ ﻻ ﻳـﻜﺎﺩ ﹶﻳﻠﺤﻖ‪ ،‬ﻭﻛـﲈ ﺃﻥ ﻣﻦ ﺳـﻜﺖ ﻻ ﻳﻜﺎﺩ‬‫ﺍﻟﺮﺍﻓـﻖ ﻻ ﻳـﻜﺎﺩ ﹸﻳﺴـ ﹶﺒﻖ‪ ،‬ﻛـﲈ ﺃﻥ ﹶ‬
‫ﻭﺍﻟﻌ ﹺﺠـﻞ ﻳﻘﻮﻝ ﻗﺒﻞ ﺃﻥ ﻳﻌﻠـﻢ‪ ،‬ﻭﳚﻴﺐ ﻗﺒﻞ ﺃﻥ‬
‫ﻳﻨـﺪﻡ‪ ،‬ﻛﺬﻟـﻚ ﻣﻦ ﻧﻄﻖ ﻻ ﻳﻜﺎﺩ ﻳﺴـﻠﻢ‪ ،‬ﹶ‬
‫ﻭﳛﻤﺪ ﻗﺒﻞ ﺃﻥ ﹰ ﹶﳚ ﱢﺮﺏ‪ ،‬ﻭﻳﺬﻡ ﺑﻌـﺪ ﻣﺎ ﳛﻤﺪ‪ ،‬ﻳﻌﺰﻡ ﻗﺒﻞ ﺃﻥ ﻳﻔﻜﺮ‪ ،‬ﻭﻳﻤﴤ ﻗﺒﻞ ﺃﻥ‬ ‫ﻳﻔﻬـﻢ‪ ،‬ﹶ‬
‫ﻭﺍﻟﻌ ﹺﺠﻞ ﺗﺼﺤﺒﻪ ﺍﻟﻨﺪﺍﻣﺔ‪ ،‬ﻭﺗﻌﺘﺰﻟﻪ ﺍﻟﺴـﻼﻣﺔ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻟﻌـﺮﺏ ﺗﻜﻨﻲ ﹶ‬
‫ﺍﻟﻌﺠﻠﺔ ﱠﺃﻡ‬ ‫ﻳﻌـﺰﻡ‪ ،‬ﹶ‬
‫ﺍﻟﻨﺪﺍﻣﺎﺕ‪ .‬ﺹ‪.٢٢٧‬‬
‫ﺍﻫﻴـﻢ ﹾﺑﻦ ﻋﻤﺮ ﹾﺑﻦ ﺣﺒﻴﺐ‪ :‬ﻛﺎﻥ ﻳﻘﺎﻝ ﻻ ﻳﻮﺟـﺪ ﺍﻟﻌﺠﻮﻝ ﳏﻤﻮﺩﺍ‪ ،‬ﻭﻻ ﺍﻟﻐﻀﻮﺏ‬ ‫ﻗـﺎﻝ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬
‫ﻣﴪﻭﺭﺍ‪ ،‬ﻭﻻ ﺍﳊﺮ ﺣﺮﻳﺼﺎ‪ ،‬ﻭﻻ ﺍﻟﻜﺮﻳﻢ ﺣﺴﻮﺩﺍ‪ ،‬ﻭﻻ ﺍﻟﴩﻩ ﻏﻨﻴﺎ‪ ،‬ﻭﻻ ﺍﳌﻠﻮﻝ ﺫﺍ ﺇﺧﻮﺍﻥ‪.‬‬
‫ﺹ‪.٢٢٧‬‬
‫ـﺎﻝ ﺧﺎﻟـﺪ ﹾﺑﻦ ﺑﺮﻣﻚ‪ :‬ﻣﻦ ﺍﺳـﺘﻄﺎﻉ ﺃﻥ ﻳﻤﻨﻊ ﻧﻔﺴـﻪ ﻣﻦ ﺃﺭﺑﻌﺔ ﺃﺷـﻴﺎﺀ ﻓﻬـﻮ ﺧﻠﻴﻖ ﺃﻥ ﻻ‬ ‫ﹶﻗ ﹶ‬
‫ﻳﻨﺰﻝ ﺑﻪ ﻛﺒﲑ ﻣﻜﺮﻭﻩ‪ :‬ﺍﻟﻌﺠﻠﺔ‪ ،‬ﻭﺍﻟ ﱠﻠﺠﺎﺟﺔ‪ ،‬ﹸ‬
‫ﻭﺍﻟﻌﺠﺐ‪ ،‬ﻭﺍﻟﺘﻮﺍﲏ‪ ،‬ﻓﺜﻤﺮﺓ ﺍﻟﻌﺠﻠﺔ ﺍﻟﻨﺪﺍﻣﺔ‪،‬‬
‫ﻭﺛﻤﺮﺓ ﺍﻟﻠﺠﺎﺟﺔ ﺍﳊﲑﺓ‪ ،‬ﻭﺛﻤﺮﺓ ﺍﻟﻌﺠﺐ ﺍﻟﺒﻐﻀﺔ‪ ،‬ﻭﺛﻤﺮﺓ ﺍﻟﺘﻮﺍﲏ ﺍﻟﺬﻝ‪ .‬ﺹ‪.٢٢٨‬‬
‫‪٣٥‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪áMÉ°üØdGh ƒëædG º∏©J ᫪gCG‬‬

‫ﻗﺎﻝ ﺍﺑﻦ ﺷـﱪﻣﺔ‪ :‬ﺇﻥ ﺃﺣﺒﺒﺖ ﺃﻥ ﻳﺼﻐﺮ ﰲ ﻋﻴﻨﻚ ﺍﻟﻜﺒﲑ‪ ،‬ﻭﻳﻜﱪ ﰲ ﻋﻴﻨﻚ ﺍﻟﺼﻐﲑ ﻓﺘﻌﻠﻢ‬
‫ﺍﻟﻨﺤﻮ‪.‬ﺹ‪.٢٣٠‬‬
‫‪ÜOC’G óFGƒa øe‬‬
‫ﺍﻷﺩﺏ ﺻﺎﺣـﺐ ﰲ ﺍﻟﻐﺮﺑـﺔ‪ ،‬ﻭﻣﺆﻧـﺲ ﰲ ﺍﻟﻘﻠﺔ‪ ،‬ﻭﺯﻳـﻦ ﰲ ﺍﳌﺤﺎﻓﻞ‪ ،‬ﻭﺯﻳـﺎﺩﺓ ﰲ ﺍﻟﻌﻘﻞ‪،‬‬
‫ﻭﺩﻟﻴـﻞ ﻋـﲆ ﺍﳌﺮﻭﺀﺓ‪ ،‬ﻭﻣﻦ ﺍﺳـﺘﻔﺎﺩ ﺍﻷﺩﺏ ﰲ ﺣﺪﺍﺛﺘﻪ ﺍﻧﺘﻔﻊ ﺑﻪ ﰲ ﻛـﱪﻩ‪ ،‬ﻷﻥ ﻣﻦ ﻏﺮﺱ‬
‫ﻓﺴﻴﻼ ﻳﻮﺷﻚ ﺃﻥ ﻳﺄﻛﻞ ﺭﻃﺒﻬﺎ‪ .‬ﺹ‪.٢٣٠‬‬
‫ﺃﻗـﺮﺏ ﺍﻟﻘﺮﺍﺑﺔ ﺍﳌﻮﺩﺓ ﺍﻟﺪﺍﺋﻤﺔ‪ ،‬ﻭﺃﻓﻀـﻞ ﹶﻣﺎ ﻭﺭﺙ ﺍﻵﺑﺎﺀ‬
‫ﹸ‬ ‫ﻗـﺎﻝ ﺭﺟﻞ ﻣـﻦ ﺣﻜﲈﺀ ﺍﻟﻔﺮﺱ‪:‬‬
‫ﺍﻷﺑﻨﺎﺀ ﺣﺴﻦ ﺍﻷﺩﺏ‪ .‬ﺹ‪.٢٣١‬‬
‫’ ‪IGQɪª∏d ÜOC’G º∏©àJ‬‬
‫ﻣـﻦ ﺗﻌﻠﻢ ﺍﻷﺩﺏ ﻓـﻼ ﻳﺘﺨﺬﻩ ﻟﻠﻤـﲈﺭﺍﺓ ﹸﻋﺪﱠ ﺓ‪ ،‬ﻭﻻ ﻟﻠﻤﺒـﺎﺭﺍﺓ ﻣﻠﺠﺄ‪ ،‬ﻭﻟﻜـﻦ ﻳﻘﺼﺪ ﻗﺼﺪ‬
‫ﺍﻻﻧﺘﻔﺎﻉ ﺑﻨﻔﺴﻪ‪ ،‬ﻭﻟﻴﺴﺘﻌﲔ ﺑﻪ ﻋﲆ ﹶﻣﺎ ﻳﻘﺮﺑﻪ ﺇﱃ ﺑﺎﺭﺋﻪ‪ .‬ﺹ‪.٢٣٢‬‬
‫‪áZÓÑdG ø°ùMCGh áMÉ°üØdG óªMCG‬‬
‫ﹶﺃ ﹾ ﹶ‬
‫ﲪﺪ ﺍﻟﻔﺼﺎﺣﺔ ﺍﻻﻗﺘﺪﺍﺭ ﻋﻨﺪ ﺍﻟﺒﺪﺍﻫﺔ ﻭﺍﻟﻐﺰﺍﺭﺓ ﻋﻨﺪ ﺍﻹﻃﺎﻟﺔ‪ ،‬ﻭﺃﺣﺴـﻦ ﺍﻟﺒﻼﻏﺔ ﻭﺿﻮﺡ‬
‫ﺍﻟﺪﻻﻟﺔ‪ ،‬ﻭﺣﺴﻦ ﺍﻹﺷﺎﺭﺓ‪ .‬ﺹ‪.٢٣٣‬‬
‫‪ÜGÎdG hCG DƒdDƒ∏dG πãe ΩÓμdG‬‬
‫ﺍﻟـﻜﻼﻡ ﻣﺜـﻞ ﺍﻟﻠﺆﻟـﺆ ﺍﻷﺯﻫﺮ‪ ،‬ﻭﺍﻟﺰﺑﺮﺟـﺪ ﺍﻷﺧـﴬ‪ ،‬ﻭﺍﻟﻴﺎﻗﻮﺕ ﺍﻷﲪـﺮ‪ ،‬ﺇﻻ ﺃﻥ ﺑﻌﻀﻪ‬
‫ﺃﻓﻀﻞ ﻣﻦ ﺑﻌﺾ‪ ،‬ﻭﻣﻨﻪ ﹶﻣﺎ ﻳﻜﻮﻥ ﻣﺜﻞ ﺍﳋﺰﻑ ﻭﺍﳊﺠﺮ ﻭﺍﻟﱰﺍﺏ ﻭﺍﳌﺪﹶ ﹺﺭ‪ ،‬ﻭﺃﺣﻮﺝ ﺍﻟﻨﺎﺱ‬
‫ﺇﱃ ﻟﺰﻭﻡ ﺍﻷﺩﺏ ﻭﺗﻌﻠﻢ ﺍﻟﻔﺼﺎﺣﺔ ﺃﻫﻞ ﺍﻟﻌﻠﻢ؛ ﻟﻜﺜﺮﺓ ﻗﺮﺍﺀﲥﻢ ﺍﻷﺣﺎﺩﻳﺚ ﻭﺧﻮﺿﻬﻢ ﰲ‬
‫ﺃﻧﻮﺍﻉ ﺍﻟﻌﻠﻮﻡ‪ .‬ﺹ‪.٢٣٣‬‬

‫‪ΩGô◊ÉH ≈æ¨dG øe ÒN ábÉØdG‬‬

‫ﺍﻟﻔﺎﻗـﺔ ﺧﲑ ﻣﻦ ﺍﻟﻐﻨﻰ ﺑﺎﳊـﺮﺍﻡ‪ ،‬ﻭﺍﻟﻐﻨﻲ ﺍﻟﺬﻱ ﻻ ﻣﺮﻭﺀﺓ ﻟﻪ ﺃﻫـﻮﻥ ﻣﻦ ﺍﻟﻜﻠﺐ‪ ،‬ﻭﺇﻥ ﻫﻮ‬
‫ﻠﺨﻞ‪ .‬ﺹ‪.٢٣٥‬‬ ‫ﻭﺧ ﹺ‬
‫ﹸﻃ ﱢﻮ ﹶﻕ ﹸ‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٣٦‬‬

‫‪∫ÉŸG ô°T‬‬
‫ﺇﻥ ﴍ ﺍﳌﺎﻝ ﻣﺎﻻ ﹸﳜﺮﺝ ﻣﻨﻪ ﺣﻘﻮﻗﻪ‪ ،‬ﻭﺇﻥ ﴍﺍ ﻣﻨﻪ ﹶﻣﺎ ﺃﺧﺬ ﻣﻦ ﻏﲑ ﹺﺣ ﱢﻠﻪ‪ ،‬ﻭﻣﻨﻊ ﻣﻦ ﺣﻘﻪ‪،‬‬
‫ﻭﺃﻧﻔﻖ ﰲ ﻏﲑ ﺣﻠﻪ‪ .‬ﺹ‪.٢٣٩‬‬
‫‪¬≤∏o Nh‬‬
‫’ ‪o ¬∏ªYh ¬°ùØæH ’EG AôŸG Oƒ°ùj‬‬
‫ﺃﻗﻞ ﺭﺷﺪﺍ‪ ،‬ﻭﻻ‬ ‫ﺃﺧﴪ ﺻﻔﻘﺔ‪ ،‬ﻭﻻ ﺃﻇﻬﺮ ﺣﴪﺓ‪ ،‬ﻭﻻ ﺃﺧﻴﺐ ﻗﺼﺪﺍ‪ ،‬ﻭﻻ ﱠ‬ ‫ﹶ‬ ‫ﹶﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﺍ‬
‫ﺃﺩﻧﺲ ﺩﺛﺎﺭﺍ‪ ،‬ﻣﻦ ﺍﳌﻔﺘﺨﺮ ﺑﺎﻵﺑﺎﺀ ﺍﻟﻜﺮﺍﻡ ﻭﺃﺧﻼﻗﻬﻢ ﺍﳉﺴﺎﻡ‪ ،‬ﻣﻊ ﹶﺗ ﹶﻌ ﱢﺮﻳﻪ‬
‫ﺃﲪﻖﹶ ﺷﻌﺎﺭﺍ‪ ،‬ﻭﻻ ﹶ‬
‫ﹶﻋﻦ ﺳـﻠﻮﻙ ﺃﻣﺜﺎﳍﻢ‪ ،‬ﻭﻗﺼﺪ ﺃﺷـﺒﺎﻫﻬﻢ‪ ،‬ﻣﺘﻮﳘﺎ ﺃﳖﻢ ﺍﺭﺗﻔﻌﻮﺍ ﺑﻤﻦ ﻗﺒﻠﻬﻢ‪ ،‬ﻭﺳﺎﺩﻭﺍ ﺑﻤﻦ‬
‫ﺗﻘﺪﻣﻬﻢ‪ ،‬ﻭﻫﻴﻬﺎﺕ! ﺃ ﱠﻧﻰ ﻳﺴـﻮﺩ ﺍﳌﺮﺀ ﻋﲆ ﺍﳊﻘﻴﻘﺔ ﺇﻻ ﺑﻨﻔﺴـﻪ؟ ﻭﺃ ﱠﻧﻰ ﹶﻳﻨ ﹸﺒﻞ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﺇﻻ‬
‫ﺑﻜﺪﻩ؟ ﺹ‪.٢٤١‬‬
‫‪¿ÉàFhôe IAhôŸG‬‬
‫ﻗﺎﻝ ﺭﺑﻴﻌﺔ‪ :‬ﺍﳌﺮﻭﺀﺓ ﻣﺮﻭﺋﺘﺎﻥ‪ :‬ﻓﻠﻠﺴﻔﺮ ﻣﺮﻭﺀﺓ‪ ،‬ﻭﻟﻠﺤﴬ ﻣﺮﻭﺀﺓ‪ :‬ﻓﺄﻣﺎ ﻣﺮﻭﺀﺓ ﺍﻟﺴﻔﺮ ﻓﺒﺬﻝ‬
‫ﺍﻟـﺰﺍﺩ‪ ،‬ﻭﻗﻠﺔ ﺍﳋﻼﻑ ﻋﲆ ﺍﻷﺻﺤـﺎﺏ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﳌﺰﺍﺡ ﰲ ﻏﲑ ﹶﻣ ﹶﺴـﺎﺧﻂ ﱠ‬
‫ﺍﷲ‪ ،‬ﻭﺃﻣﺎ ﻣﺮﻭﺀﺓ‬
‫ﺍﷲ‪ ،‬ﻭﻗﺮﺍﺀﺓ ﺍﻟﻘﺮﺁﻥ‪ .‬ﺹ‪.٢٤٤-٢٤٣‬‬ ‫ﺍﳊﴬ ﻓﺎﻹﺩﻣﺎﻥ ﺇﱃ ﺍﳌﺴﺎﺟﺪ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻹﺧﻮﺍﻥ ﰲ ﱠ‬

‫›‪܃∏≤dG »còJ Aɪ∏©dG á°ùdÉ‬‬

‫ﻋـﻦ ﺍﺑﻦ ﻋﺎﺋﺸـﺔ ﻋﻦ ﺃﺑﻴﻪ ﻗﺎﻝ‪ :‬ﻛﺎﻥ ﻳﻘﺎﻝ‪ :‬ﳎﺎﻟﺴـﺔ ﺃﻫـﻞ ﺍﻟﺪﻳﺎﻧﺔ ﲡﻠﻮ ﹶﻋـﻦ ﺍﻟﻘﻠﺐ ﺻﺪﺃ‬
‫ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﳎﺎﻟﺴـﺔ ﺫﻭﻱ ﺍﳌﺮﻭﺀﺍﺕ ﺗﺪﻝ ﻋﲆ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ‪ ،‬ﻭﳎﺎﻟﺴـﺔ ﺍﻟﻌﻠﲈﺀ ﺗﺬﻛﻲ‬
‫ﺍﻟﻘﻠﻮﺏ‪ .‬ﺹ‪.٢٤٥‬‬

‫–‪º¡«dEG ¿É°ùME’ÉH ¢SÉædG ≈dEG ÖÑ‬‬

‫ﺃﻥ ﺍﳌﻨﺼـﻮﺭ ﺃﻣـﲑ ﺍﳌﺆﻣﻨـﲔ ﹶﻗ ﹶ‬
‫ﺎﻝ ﻻﺑﻨـﻪ ﺍﳌﻬﺪﻱ‪ :‬ﺍﻋﻠـﻢ ﺃﻥ ﺭﺿﺎﺀ ﺍﻟﻨﺎﺱ ﻏﺎﻳـﺔ ﻻ ﺗﺪﺭﻙ؛‬
‫ﻭﺗـﻮﺩﺩ ﺇﻟﻴﻬﻢ ﺑﺎﻹﻓﻀﺎﻝ‪ ،‬ﻭﺍﻗﺼﺪ ﺑﺈﻓﻀﺎﻟﻚ ﻣﻮﺿﻊ‬
‫ﱠ‬ ‫ﻓﺘﺤﺒﺐ ﺇﻟﻴﻬﻢ ﺑﺎﻹﺣﺴـﺎﻥ ﺟﻬﺪﻙ‪،‬‬
‫ﺍﳊﺎﺟﺔ ﻣﻨﻬﻢ‪ .‬ﺹ‪.٢٤٧‬‬
 ‫‪٣٧‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪?IôNB’G ±ô°Th É«fódG Ωôc AôŸG ∫Éæj ≈àe‬‬

‫ﺍﷲ ﹶﻋ ﹾﻨ ﹸﻪ‪ :‬ﹶﻣ ﹾﻦ ﺁ ﹶﺗﺎ ﹸﻩ ﱠ ﹸ‬
‫ﺍﷲ ﹺﻣ ﹾﻨ ﹸﻜ ﹾﻢ ﹶﻣﺎﻻ ﹶﻓ ﹾﻠ ﹶﻴ ﹺﺼ ﹾﻞ ﺑﹺ ﹺﻪ ﺍ ﹾﻟ ﹶﻘ ﹶﺮﺍ ﹶﺑ ﹶﺔ‪ ،‬ﹶﻭ ﹾﻟ ﹸﻴ ﹾﺤ ﹺﺴ ﹾﻦ‬ ‫ﴈ ﱠﹸ‬ ‫ﺐ ﹶﺭ ﹺ ﹶ‬ ‫ﲇ ﹾﺑ ﹶﻦ ﹶﺃ ﹺﰊ ﹶﻃﺎﻟﹺ ﹴ‬ ‫ﻗﺎﻝ ﹶﻋ ﹺ ﱢ‬
‫ﻳﻦ‪،‬‬‫ﺎﻫ ﹺﺪ ﹶ‬
‫ﺎﻛﲔﹶ ﹶﻭﺍ ﹾﻟ ﹸﻔ ﹶﻘ ﹶﺮﺍ ﹶﺀ ﹶﻭ ﹾ ﹸﺍﳌ ﹶﺠ ﹺ‬ ‫ﺍﻟﺴﺒﹺﻴﻞﹺ ﹶﻭ ﹾﺍﳌﹶ ﹶﺴ ﹺ‬ ‫ﺎﲏ ﹶﻭ ﹶ‬
‫ﺍﻷ ﹺﺳ ﹶ‬ ‫ﺍﻟﻀ ﹶﻴﺎ ﹶﻓ ﹶﺔ‪ ،‬ﹶﻭ ﹾﻟ ﹶﻴ ﹸﻔ ﱠﻚ ﹺﻓ ﹺ‬
‫ﻴﻪ ﺍ ﹾﻟ ﹶﻌ ﹺ ﹶ‬ ‫ﻴﻪ ﱢ‬ ‫ﹺﻓ ﹺ‬
‫ﲑ ﹶﻭﺍ ﹾﺑ ﹶﻦ ﱠ‬
‫ﺍﻵﺧ ﹶﺮ ﹺﺓ‪.‬ﺹ‪.٢٤٨-٢٤٧‬‬ ‫ﴍ ﹶﻑ ﹺ‬ ‫ﺎﻝ ﹶﻳﻨ ﹸ‬
‫ﹶﺎﻝ ﹶﻛ ﹶﺮ ﹶﻡﺍﻟﺪﱡ ﹾﻧ ﹶﻴﺎ ﹶﻭ ﹶ ﹶ‬ ‫ﺍﳋ ﹶﺼ ﹺ‬ ‫ﻴﻪ ﹶﻋ ﹶﲆﺍﻟ ﱠﻨﺎﺋﹺ ﹶﺒ ﹺﺔ‪ ،‬ﹶﻓﺈﹺ ﱠﻥ ﹺ ﹶﲠ ﹺﺬ ﹺﻩ ﹾ ﹺ‬
‫ﱪ ﹺﻓ ﹺ‬ ‫ﹶﻭ ﹾﻟ ﹶﻴ ﹾﺼ ﹺ ﹾ‬
‫‪á≤«≤◊G ≈∏Y Oƒ÷G‬‬
‫ﻳﺘﻌﺮ￯ ﹶﻋـﻦ ﺍﳌ ﹺ ﱠﻨﺔ؛ ﻷﻥ ﻣﻦ ﱂ ﻳﻤﺘـﻦ ﺑﻤﻌﺮﻭﻓﻪ ﻭ ﱠﻓـﺮﻩ‪ .‬ﻭﺍﻻﻣﺘﻨﺎﻥ ﳞﺪﻡ‬
‫ﻣـﻦ ﺃﺗﻢ ﺍﳉـﻮﺩ ﺃﻥ ﱠ‬
‫ﺗﻌﺮﺕ ﺍﻟﺼﻨﻴﻌـﺔ ﹶﻋﻦ ﺇﺯﺍﺭ ﻟﻪ ﻃﺮﻓﺎﻥ‪ :‬ﺃﺣﺪﳘـﺎ ﺍﻻﻣﺘﻨﺎﻥ‪ ،‬ﻭﺍﻵﺧﺮ ﻃﻠﺐ‬ ‫ﺍﻟﺼﻨﺎﺋـﻊ‪ ،‬ﻭﺇﺫﺍ ﱠ‬
‫ﺍﳉﺰﺍﺀ‪ ،‬ﻛﺎﻥ ﻣﻦ ﺃﻋﻈﻢ ﺍﳉﻮﺩ‪ ،‬ﻭﻫﻮ ﺍﳉﻮﺩ ﻋﲆ ﺍﳊﻘﻴﻘﺔ‪ .‬ﺹ‪.٢٤٨‬‬
‫‪¢SÉædG πîHCGh ¢SÉædG OƒLCG‬‬
‫ﻗـﺎﻝ ﺍﺑـﻦ ﻣﻨﺒﻪ‪ :‬ﺃﺟـﻮﺩ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺟـﺎﺩ ﺑﺤﻘـﻮﻕ ﱠ‬
‫ﺍﷲ‪ ،‬ﻭﺇﻥ ﺭﺁﻩ ﺍﻟﻨﺎﺱ ﺑﺨﻴﻼ ﺑﲈ‬
‫ﺳـﻮ￯ ﺫﻟـﻚ‪ ،‬ﻭﺇﻥ ﺃﺑﺨﻞ ﺍﻟﻨـﺎﺱ ﰲ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺑﺨﻞ ﺑﺤﻘـﻮﻕ ﱠ‬
‫ﺍﷲ‪ ،‬ﻭﺇﻥ ﺭﺁﻩ ﺍﻟﻨﺎﺱ ﻛﺮﻳﲈ‬
‫ﺟﻮﺍﺩﺍ ﺑﲈ ﺳﻮ￯ ﺫﻟﻚ‪ .‬ﺹ‪.٢٥١‬‬
‫‪¿Gó∏ÑdG ô°Th ¿GƒNE’G ô°T‬‬
‫ﴍ ﺍﻹﺧـﻮﺍﻥ ﺍﳋـﺎﺫﻝ ﻹﺧﻮﺍﻧﻪ ﻋﻨﺪ ﺍﻟﺸـﺪﺓ ﻭﺍﳊﺎﺟﺔ‪ ،‬ﻛﲈ ﺃﻥ ﴍ ﺍﻟﺒـﻼﺩ ﺑﻠﺪﺓ ﻟﻴﺲ ﻓﻴﻬﺎ‬
‫ﹺﺧﺼﺐ ﻭﻻ ﺃﻣﻦ‪ .‬ﺹ‪.٢٥٩‬‬

‫‪√É÷Gh ∫ÉŸG ∫òH‬‬

‫ﺣﻘﻴﻖ ﻋﲆ ﻣﻦ ﻋﻠﻢ ﺍﻟﺜﻮﺍﺏ ﺃﻥ ﻻ ﻳﻤﻨﻊ ﹶﻣﺎ ﻣﻠﻚ ﻣﻦ ﺟﺎﻩ ﺃﻭ ﻣﺎﻝ ﺇﻥ ﻭﺟﺪ ﺍﻟﺴﺒﻴﻞ ﺇﻟﻴﻪ ﻗﺒﻞ‬
‫ﺣﻠﻮﻝ ﺍﳌﻨﻴﺔ‪ ،‬ﻓﻴﺒﻘﻰ ﹶﻋﻦ ﺍﳋﲑﺍﺕ ﻛﻠﻬﺎ ﻭﻳﺘﺄﺳﻒ ﻋﲆ ﹶﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺍﳌﻌﺮﻭﻑ‪ .‬ﺹ‪.٢٦٠‬‬
‫’ ‪A’Dƒg øe ∂àLÉM AÉ°†b óæY π°SƒàJ‬‬
‫ﻻ ﳚﺐ ﻟﻠﻌﺎﻗﻞ ﺃﻥ ﻳﺘﻮﺳـﻞ ﰲ ﻗﻀﺎﺀ ﺣﺎﺟﺘﻪ ﺑﺎﻟﻌﺪﻭ‪ ،‬ﻭﻻ ﺑﺎﻷﲪﻖ‪ ،‬ﻭﻻ ﺑﺎﻟﻔﺎﺳـﻖ‪ ،‬ﻭﻻ‬
‫ﺑﺎﻟﻜﺬﺍﺏ‪ ،‬ﻭﻻ ﺑﻤﻦ ﻟﻪ ﻋﻨﺪ ﺍﳌﺴﺌﻮﻝ ﻃﻌﻤﺔ‪ ،‬ﻭﻻ ﳚﺐ ﺃﻥ ﳚﻌﻞ ﺣﺎﺟﺘﲔ ﰲ ﺣﺎﺟﺔ‪ ،‬ﻭﻻ‬
‫ﺃﻥ ﳚﻤﻊ ﺑﲔ ﺳـﺆﺍﻝ ﻭ ﹶﺗ ﹶﻘ ﹴ‬
‫ﺎﺽ‪ ،‬ﻭﻻ ﻳﻈﻬﺮ ﺷـﺪﺓ ﺍﳊﺮﺹ ﰲ ﺍﻗﺘﻀﺎﺀ ﺣﺎﺟﺘﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻜﺮﻳﻢ‬
‫ﻳﻜﻔﻴﻪ ﺍﻟﻌﻠﻢ ﺑﺎﳊﺎﺟﺔ ﺩﻭﻥ ﺍﳌﻄﺎﻟﺒﺔ ﻭﺍﻻﻗﺘﻀﺎﺀ‪ .‬ﺹ‪.٢٦٣‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٣٨‬‬

‫‪?¿ƒLGôdG √ó°ü≤j …òdG øen‬‬

‫ﻣـﻦ ﻛﺜـﺮ ﰲ ﺍﳋـﲑ ﺭﻏﺒﺘـﻪ‪ ،‬ﻭﻛﺎﻥ ﺍﺻﻄﻨـﺎﻉ ﺍﳌﻌـﺮﻭﻑ ﳘﺘﻪ‪ ،‬ﻗﺼـﺪﻩ ﺍﻟﺮﺍﺟـﻮﻥ‪ ،‬ﻭﺗﺄﻣﻠﻪ‬
‫ﺍﳌﺘﺄﻣﻠـﻮﻥ‪ ،‬ﻭﻣـﻦ ﻛﺎﻥ ﻋﻴﺸـﻪ ﻭﺣﺪﹶ ﻩ ﻭﱂ ﻳﻌﺶ ﺑﻌﻴﺸـﻪ ﻏـﲑﻩ ﻓﻬﻮ ﻭﺇﻥ ﻃـﺎﻝ ﻋﻤﺮﻩ ﻗﻠﻴﻞ‬
‫ﺍﻟﻌﻤﺮ‪ .‬ﺹ‪.٢٦٦‬‬
‫‪¢SÉædG èFGƒM AÉ°†b ™FGhQ øe‬‬
‫ﺃﻥ ﺍﳊﺴـﻦ ﹾﺑـﻦ ﻋﲇ ﹾﺑـﻦ ﹶﺃ ﹺﰊ ﻃﺎﻟﺐ ﺭﴈ ﺍﷲ ﻋﻨﻬﻢ ﺳـﻤﻊ ﺭﺟﻼ ﺇﱃ ﺟﻨﺒﻪ ﻳﺴـﺄﻝ ﱠ‬
‫ﺍﷲ ﺃﻥ‬
‫ﻳﺮﺯﻗﻪ ﻋﴩﺓ ﺁﻻﻑ ﺩﺭﻫﻢ‪ ،‬ﻓﺎﻧﴫﻑ ﻓﺒﻌﺚ ﲠﺎ ﺇﻟﻴﻪ‪ .‬ﺹ‪.٢٦٦‬‬
‫‪AÉî°ùdGh á≤ØædG ™FGhQ øe‬‬
‫ﻋﻦ ﺍﺑﻦ ﺃﰊ ﺳـﻌﻴﺪ ﻋﻦ ﺷـﻴﺦ ﻟﻪ ﻗـﺎﻝ‪ :‬ﺭﺃﻳﺖ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﹶﻳ ﹶﻌ ﱡ‬
‫ﺾ ﻳﺪ ﺧـﺎﺩﻡ ﻟﻪ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ‪:‬‬
‫ﺎﻝ‪ :‬ﻛﻢ ﺁﻣﺮﻩ ﺃﻥ ﻻ ﻳﻌﺪ ﺍﻟﺪﺭﺍﻫﻢ ﻋﲆ ﺍﻟﺴﺆﺍﻝ‪ ،‬ﺃﻗﻮﻝ ﻟﻪ‪ :‬ﹸ‬
‫ﺍﺣﺚ ﳍﻢ‬ ‫ﺗﻌﺾ ﻳﺪﹶ ﺧﺎﺩﻣﻚ؟ ﹶﻗ ﹶ‬
‫ﱡ‬
‫ﹶﺣﺜﻮﺍ‪ .‬ﺹ‪.٢٦٧‬‬
‫‪¢SÉædG øe 誡dG‬‬
‫ﺍﳍﻤﺞ ﻣﻦ ﺍﻟﻨﺎﺱ ﺇﺫﺍ ﺃﺣﺴـﻦ ﺇﻟﻴﻪ ﻳﺮ￯ ﺫﻟﻚ ﺍﺳـﺘﺤﻘﺎﻗﺎ ﻣﻨﻪ ﻟﻪ‪ ،‬ﺛﻢ ﻳﺮ￯ ﺍﻟﻔﻀﻞ ﻟﻨﻔﺴـﻪ‬
‫ﻋﲆ ﺍﳌﺤﺴﻦ ﺇﻟﻴﻪ‪ ،‬ﻓﻼ ﳛﻤﺪ ﻋﻨﺪ ﺍﳋﲑ‪ ،‬ﻭﻻ ﻳﺸﻜﺮ ﻋﻨﺪ ﺍﻟﱪ‪ ،‬ﻭﻳﺘﻌﺠﺐ ﳑﻦ ﻳﺸﻜﺮ‪ ،‬ﻭﻳﺬﻡ‬
‫ﻣﻦ ﳛﻤﺪ‪ .‬ﺹ‪.٢٦٩‬‬
‫‪ΩGôμdG äÉØ°U øe ΩÉ©£dG ΩÉ©WEG‬‬
‫ﺍﳊ ﹶﺠﻰ‪ ،‬ﻭﻣﻦ ﺃﺣﺴﻦ‬ ‫ﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﺃﴍﻑ ﺃﺭﻛﺎﻥ ﺍﻟﻨﺪﹸ ￯‪ ،‬ﻭﻣﻦ ﺃﻋﻈﻢ ﻣﺮﺍﺗﺐ ﺫﻭﻱ ﹺ‬
‫ﴍ ﹶﻑ ﻋﻨﺪ ﺍﻟﺸـﺎﻫﺪ ﻭﺍﻟﻐﺎﺋﺐ‪ ،‬ﻭﻗﺼﺪﻩ‬ ‫ﺧﺼﺎﻝ ﺃﻭﱄ ﺍﻟﻨ ﹶﹸﻬﻰ‪ ،‬ﻭﻣﻦ ﻋﺮﻑ ﺑﺈﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﹶ ﹸ‬
‫ﹺ‬
‫ﺍﻟﻀﻴﻒ ﻳﺮﻓـﻊ ﺍﳌﺮﺀ ﻭﺇﻥ ﹶﺭ ﱠﻕ ﻧﺴـﺒﻪ ﺇﱃ ﻣﻨﺘﻬـﻰ ﺑﻐﻴﺘﻪ ﻭﳖﺎﻳﺔ‬ ‫ﺍﻟـﺮﺍﴈ ﻭﺍﻟﻌﺎﺗـﺐ‪ ،‬ﹺ‬
‫ﻭﻗ ﹶﺮ￯‬
‫ﴩﻓﻪ ﺑﺮﻓﻴﻊ ﺍﻟﺬﻛﺮ ﻭﻛﲈﻝ ﺍﻟﺬﺧﺮ‪ .‬ﺹ‪.٢٧١‬‬ ‫ﳏﺒﺘﻪ‪ ،‬ﻭ ﹸﻳ ﹶ ﱢ‬
‫ﻛﻞ ﻣﻦ ﺳـﺎﺩ ﰲ ﺍﳉﺎﻫﻠﻴﺔ ﻭﺍﻹﺳﻼﻡ ﺣﺘﻰ ﻋﺮﻑ ﺑﺎﻟﺴـﺆﺩﺩ‪ ،‬ﻭﺍﻧﻘﺎﺩ ﻟﻪ ﻗﻮﻣﻪ‪ ،‬ﻭﺭﺣﻞ ﺇﻟﻴﻪ‬
‫ﺍﻟﻘﺮﻳﺐ ﻭﺍﻟﻘﺎﴆ‪ ،‬ﱂ ﻳﻜﻦ ﻛﲈﻝ ﺳﺆﺩﺩﻩ ﺇﻻ ﺑﺈﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ‪ ،‬ﻭﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ‪ .‬ﺹ‪.٢٧٢‬‬
‫‪٣٩‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪?∞«°†dG ΩGôcEG Ée‬‬

‫ﻋﻦ ﻋﻘﺒﺔ ﹾﺑﻦ ﻋﻠﻘﻤﺔ ﻭﻣﺒﴩ ﹾﺑﻦ ﺇﹺ ﹾﺳ ﹶﲈ ﹺﻋﻴﻞ ﺃﳖﲈ ﺳﺄﻻ ﺍﻷﻭﺯﺍﻋﻲ‪ :‬ﹶﻣﺎ ﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ؟ ﹶﻗ ﹶ‬
‫ﺎﻝ‪:‬‬
‫ﹶﻃ ﹶﻼ ﹶﻗﺔ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﻃﻴﺐ ﺍﻟﻜﻼﻡ‪ .‬ﺹ‪.٢٧٤‬‬
‫ﻣـﻦ ﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ ﻃﻴﺐ ﺍﻟـﻜﻼﻡ‪ ،‬ﻭﻃﻼﻗﺔ ﺍﻟﻮﺟﻪ‪ ،‬ﻭﺍﳋﺪﻣﺔ ﺑﺎﻟﻨﻔـﺲ‪ ،‬ﻓﺈﻧﻪ ﻻ ﹺ‬
‫ﻳﺬ ﱡﻝ ﻣﻦ‬
‫ﺧﺪﻡ ﺃﺿﻴﺎﻓﻪ‪ ،‬ﻛﲈ ﻻ ﹺ‬
‫ﻳﻌ ﱡﺰ ﻣﻦ ﺍﺳﺘﺨﺪﻣﻬﻢ‪ ،‬ﺃﻭ ﻃﻠﺐ ﻟﻘﺮﺍﻩ ﺃﺟﺮﺍ‪ .‬ﺹ‪.٢٧٤‬‬
‫‪?∂∏ŸG Ωhój ∞«c‬‬
‫ﻻ ﻳﺪﻭﻡ ﹸﻣ ﹸ‬
‫ﻠﻚ ﻣﻠﻚ ﺇﻻ ﺑﺄﻋﻮﺍﻥ ﺗﻄﻴﻌﻪ‪ ،‬ﻭﻻ ﻳﻄﻴﻌﻪ ﺍﻷﻋﻮﺍﻥ ﺇﻻ ﺑﻮﺯﻳﺮ‪ ،‬ﻭﻻ ﻳﺘﻢ ﺫﻟﻚ ﺇﻻ‬
‫ﺃﻥ ﻳﻜـﻮﻥ ﺍﻟﻮﺯﻳﺮ ﻭﺩﻭﺩﺍ ﻧﺼﻮﺣﺎ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﺫﻟﻚ ﻣﻦ ﺍﻟﻮﺯﻳﺮ ﺇﻻ ﺑﺎﻟﻌﻔﺎﻑ ﻭﺍﻟﺮﺃﻱ‪،‬ﻭﻻ‬
‫ﻳﺘـﻢ ﻗـﻮﺍﻡ ﻫﺆﻻﺀ ﺇﻻ ﺑﺎﳌـﺎﻝ‪ ،‬ﻭﻻ ﻳﻮﺟﺪ ﺍﳌـﺎﻝ ﺇﻻ ﺑﺼـﻼﺡ ﺍﻟﺮﻋﻴﺔ‪ ،‬ﻭﻻ ﺗﺼﻠـﺢ ﺍﻟﺮﻋﻴﺔ‬
‫ﺇﻻ ﺑﺈﻗﺎﻣـﺔ ﺍﻟﻌﺪﻝ‪ ،‬ﻓـﻜﺄﻥ ﺛﺒﺎﺕ ﺍﳌﻠﻚ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﻠﺰﻭﻡ ﺍﻟﻌـﺪﻝ‪ ،‬ﻭﺯﻭﺍﻟﻪ ﻻ ﻳﻜﻮﻥ ﺇﻻ‬
‫ﺑﻤﻔﺎﺭﻗﺘﻪ‪ .‬ﺹ‪.٢٨٢‬‬
‫‪ÒeCÓd »¨ÑæJ AÉ«°TCG áà°S‬‬
‫ﻗﺎﻝ ﻣﻠﻚ ﻃﺨﺎﺭﺳـﺘﺎﻥ ﻟﻨﴫ ﹾﺑﻦ ﺳﻴﺎﺭ‪ :‬ﻳﻨﺒﻐﻲ ﻟﻸﻣﲑ ﺃﻥ ﻳﻜﻮﻥ ﻟﻪ ﺳﺘﺔ ﺃﺷﻴﺎﺀ‪ :‬ﻭﺯﻳﺮ ﻳﺜﻖ‬
‫ﺑﻪ ﻭﻳﻔﴤ ﺇﻟﻴﻪ ﺑﴪﻩ‪ ،‬ﻭﺣﺼﺎﻥ ﻳﻠﺠﺄ ﺇﻟﻴﻪ ﺇﺫﺍ ﻓﺰﻉ ﺃﻧﺠﺎﻩ ﻳﻌﻨﻲ ﻓﺮﺳـﺎ‪ ،‬ﻭﺳـﻴﻒ ﺇﺫﺍ ﻧﺎﺯﻝ‬
‫ﺑـﻪ ﺍﻷﻗﺮﺍﻥ ﱂ ﳜﻒ ﺃﻥ ﳜﻮﻧﻪ‪ ،‬ﻭﺫﺧﲑﺓ ﺧﻔﻴﻔﺔ ﺍﳌﺤﻤـﻞ ﺇﺫﺍ ﻧﺎﺑﺘﻪ ﻧﺎﺋﺒﺔ ﺃﺧﺬﻫﺎ‪ ،‬ﻭﺍﻣﺮﺃﺓ ﺇﺫﺍ‬
‫ﳘﻪ‪ ،‬ﻭﻃﺒﺎﺥ ﺇﺫﺍ ﱂ ﹶﻳﺸﺘﹶﻪ ﺍﻟﻄﻌﺎﻡ ﺻﻨﻊ ﻟﻪ ﺷﻴﺌﺎ ﻳﺸﺘﻬﻴﻪ‪ .‬ﺹ‪.٢٨٢‬‬ ‫ﺩﺧﻞ ﺇﻟﻴﻬﺎ ﺃﺫﻫﺒﺖ ﹶ ﱠ‬

‫‪¬Jƒ≤H ¿É£∏°ùdG ÎZG GPEG‬‬

‫ﻣﺘـﻰ ﹶﻣﺎ ﻋﺮﻑ ﺍﻟﺴـﻠﻄﺎﻥ ﻓﻀﻞ ﻗﻮﺗﻪ ﻋﲆ ﺍﻟﻀﻌﻔـﺎﺀ ﹶﻓﻐﱠ ﺮﻩ ﺫﻟﻚ ﻣﻦ ﻗـﻮﺓ ﺍﻷﻗﻮﻳﺎﺀ ﻛﺎﻧﺖ‬
‫ﻗﻮﺗﻪ ﹶﺣﻴﻨﺎ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻭﻫﻼﻛﺎ ﻟﻪ‪ .‬ﺹ‪.٢٨٣‬‬
‫ﺍﳌﺤـﱰﺱ ﺃﻗﺮﺏ ﺇﱃ ﺍﻟﺴـﻼﻣﺔ ﻣﻦ ﺍﻟﻘﻮﻱ ﺍﳌﻐﱰ؛ ﻷﻥ ﴏﻋ ﹶﺔ ﺍﻻﺳﱰﺳـﺎﻝ ﻻ‬‫ﹸ‬ ‫ﹸ‬
‫ﺍﻟﻀﻌﻴـﻒ‬
‫ﺗﻜﺎﺩ ﹸﺗﺴﺘﻘﺎﻝ‪ ،‬ﻭﻻ ﳚﺐ ﺃﻥ ﻳﻌﺠﻞ ﰲ ﺳﻠﻄﺎﻧﻪ ﺑﻌﻘﺎﺏ ﻣﻦ ﳜﺎﻑ ﺃﻥ ﻳﻨﺪﻡ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ ،‬ﻭﻻ ﹼ‬
‫ﻳﺜﻘﻦ‬
‫ﺑﻤﻦ ﻋﺎ ﹶﻗﺒﻪ ﻣﻦ ﻏﲑ ﺟﺮﻡ‪ .‬ﺹ‪.٢٨٣‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٤٠‬‬

‫‪嫨dÉc ∫OÉ©dGh QÉædÉc ôFÉ÷G ¿É£∏°ùdG πãe‬‬

‫ﴐﻫﺎ‪ ،‬ﻓﺨﲑ‬ ‫ﺑﻄﻞ ﻧﻔﻌﻬﺎ‪ ،‬ﻭﺇﻥ ﺟﺎﻭﺯﺕ ﻋﻈﻢ ﱡ‬ ‫ﻗﴫﺕ ﹶ‬ ‫ﻣﺎ ﹶ‬
‫ﺃﺷـ ﱢﺒ ﹸﻪ ﺍﻟﺴﻠﻄﺎﻥ ﺇﻻ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﺇﻥ ﱠ‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﺃﺷﺒﻪ ﺍﻟﻐﻴﺚ ﰲ ﺃﺣﻴﺎﺋﻪ ﰲ ﻧﻔﻊ ﻣﻦ ﻳﻠﻴﻪ‪ ،‬ﻻ ﻣﻦ ﺃﺷﺒﻪ ﺍﻟﻨﺎﺭ ﰲ ﺃﻛﻠﻬﺎ ﹶﻣﺎ ﻳﻠﻴﻬﺎ‪.‬‬
‫ﺹ‪.٢٨٣‬‬
‫‪¿É£∏°ùdG ≈∏Y ÖLGƒdG øep‬‬
‫ﺍﷲ ﻭﺇﺻـﻼﺡ ﴎﻳﺮﺗﻪ ﺑﻴﻨﻪ ﻭﺑﲔ‬ ‫ﺍﻟﻮﺍﺟـﺐ ﻋﲆ ﺍﻟﺴـﻠﻄﺎﻥ ﻗﺒـﻞ ﻛﻞ ﳾﺀ ﺃﻥ ﻳﺒﺪﺃ ﺑﺘﻘﻮ￯ ﱠ‬
‫ﺍﷲ ﻣﻦ ﺃﻣﺮ ﺇﺧﻮﺍﻧﻪ‪ ،‬ﻭﺭﻓﻌﻪ ﻋﻠﻴﻬﻢ؛ ﻟﻴﻌﻠﻢ ﺃﻧﻪ ﻣﺴـﺌﻮﻝ ﻋﻨﻬﻢ‬ ‫ﺧﺎﻟﻘﻪ‪ ،‬ﺛﻢ ﻳﺘﻔﻜﺮ ﻓﻴﲈ ﻗﻠﺪﻩ ﱠ‬
‫ﻭﳏﺎﺳـﺐ ﻋﲆ ﻗﻠﻴﻠﻬـﺎ ﻭﻛﺜﲑﻫﺎ‪ ،‬ﺛﻢ ﻳﺘﺨﺬ ﻭﺯﻳـﺮﺍ ﺻﺎﳊﺎ ﻋﺎﻗﻼ‬ ‫ﹲ‬ ‫ﰲ ﺩﻕ ﺍﻷﻣـﻮﺭ ﹺ‬
‫ﻭﺟﻠﻬﺎ‪،‬‬
‫ﻋﻔﻴﻔﺎ ﻧﺼﻮﺣﺎ‪ ،‬ﻭﻋﲈﻻ ﺻﺎﳊﲔ ﹶﺑ ﹶﺮ ﹶﺭﺓ ﺭﺍﺷـﺪﻳﻦ‪ ،‬ﻭﺃﻋﻮﺍﻧﺎ ﻣﺴﺘﻮﺭﻳﻦ‪ ،‬ﻭﺧﺪﻣﺎ ﻣﻌﻠﻮﻣﲔ‪،‬‬
‫ﺍﳌﺎﻝ ﻣﻦ‬ ‫ﹶ‬
‫ﻭﺃﺧﺬ ﹺ‬ ‫ﻭﻃﺎﻋﺘﻪ‪،‬‬
‫ﹸ‬ ‫ﺍﷲ‬ ‫ﺛﻢ ﻳﻘﻠﺪ ﻋﲈﻟﻪ ﻣﺎﻻ ﻏﻨﻰ ﻟﻪ ﻋﻨﻬﻢ‪ ،‬ﻭﻳﺸـﱰﻁ ﻋﻠﻴﻬﻢ ﺗﻘﻮ￯ ﱠ‬
‫ﺃﻣﺮ ﺑﻴﺖ ﺍﳌﺎﻝ ﺑﺄﻥ ﻻ ﹺ‬
‫ﻳﺪﺧ ﹶﻠ ﹸﻪ ﺣﺒﺔ ﻓﲈ ﻓﻮﻗﻬﺎ ﻣﻦ ﹶﻗﻬﺮ ﺃﻭ‬ ‫ﺣﻠـﻪ‪ ،‬ﻭﻳﻔﺮﻗﻪ ﰲ ﺃﻫﻠﻪ‪ ،‬ﺛﻢ ﻳﺘﻔﻘـﺪ ﹶ‬
‫ﺟﻮﺭ‪ ،‬ﺃﻭ ﺳﻠﺐ ﺃﻭ ﳖﺐ ﺃﻭ ﺭﺷﻮﺓ؛ ﻓﺈﻧﻪ ﻣﺴﺌﻮﻝ ﹶﻋﻦ ﻛﻞ ﹶﺫ ﱠﺭﺓ ﻣﻨﻪ‪ ،‬ﻭﳏﺎﺳﺐ ﻋﲆ ﻛﻞ ﺣﺒﺔ‬
‫ﺍﷲ ﺟﻞ ﻭﻋﻼ ﰲ ﺳﻮﺭﺓ ﺍﻷﻧﻔﺎﻝ‪ .‬ﺹ‪.٢٨٤‬‬ ‫ﻓﻴﻪ‪ ،‬ﺛﻢ ﻻ ﳜﺮﺟﻪ ﺇﻻ ﰲ ﺍﳌﻮﺍﺿﻊ ﺍﻟﺘﻲ ﺃﻣﺮ ﱠ‬

‫‪?á°SÉjôdG º°SG ≥ëà°ùj øe‬‬

‫ﻻ ﻳﺴﺘﺤﻖ ﺃﺣﺪ ﺍﺳﻢ ﺍﻟﺮﻳﺎﺳﺔ ﺣﺘﻰ ﻳﻜﻮﻥ ﻓﻴﻪ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ‪ :‬ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﻟﻌﻠﻢ‪ ،‬ﻭﺍﳌﻨﻄﻖ‪.‬‬
‫ﺛﻢ ﻳﺘﻌﺮ￯ ﹶﻋﻦ ﺳـﺘﺔ ﺃﺷـﻴﺎﺀ‪ :‬ﹶﻋﻦ ﺍﳊﺪﺓ‪ ،‬ﻭﺍﻟﻌﺠﻠﺔ‪ ،‬ﻭﺍﳊﺴﺪ‪ ،‬ﻭﺍﳍﻮ￯‪ ،‬ﻭﺍﻟﻜﺬﺏ‪ ،‬ﻭﺗﺮﻙ‬
‫ﺍﳌﺸﺎﻭﺭﺓ‪.‬‬
‫ﺛـﻢ ﻟﻴﻠﺰﻡ ﰲ ﺳﻴﺎﺳـﺘﻪ ﻋﲆ ﺩﺍﺋﻢ ﺍﻷﻭﻗﺎﺕ ﺛﻼﺛﺔ ﺃﺷـﻴﺎﺀ‪ :‬ﺍﻟﺮﻓﻖ ﰲ ﺍﻷﻣـﻮﺭ‪ ،‬ﻭﺍﻟﺼﱪ ﻋﲆ‬
‫ﺍﻷﺷﻴﺎﺀ‪ ،‬ﻭﻃﻮﻝ ﺍﻟﺼﻤﺖ‪ .‬ﺹ‪.٢٨٦‬‬
‫’ ‪IQÉeE’G Ö∏W πbÉ©∏d Öéj‬‬
‫ﻻ ﳚـﺐ ﻟﻠﻌﺎﻗﻞ ﻃﻠـﺐ ﺍﻹﻣﺎﺭﺓ ﻷﻥ ﻣﻦ ﺃﻭﺗﻴﻬﺎ ﹶﻋﻦ ﻣﺴـﺄﻟﺔ ﻭﻛﻞ ﺇﻟﻴﻬﺎ ﻭﻣﻦ ﺃﻋﻄﻴﻬﺎ ﻣﻦ‬
‫ﻏﲑ ﻣﺴـﺄﻟﺔ ﺃﻋﲔ ﻋﻠﻴﻬﺎ ﻭﻣﻦ ﺍﺷـﺘﻬﺮ ﺑﺎﻟﺮﻳﺎﺳـﺔ ﻓﻠﻴﺤﱰﺯ ﻷﻥ ﺍﻟﺮﻳﺢ ﺍﻟﺸـﺪﻳﺪﺓ ﻻ ﲢﻄﻢ‬
‫ﺍﻟﻜﻸ ﻭﻫﻲ ﲢﻄﻢ ﺩﻭﺡ ﺍﻟﺸﺠﺮ ﻭﻣﺸﻴﺪ ﺍﻟﺒﻨﻴﺎﻥ‪ .‬ﺹ‪.٢٨٧‬‬
‫‪٤١‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪?IOÉ«°ùdG ≥ëà°ùj øen‬‬

‫ﻳﺴﻮ ﹸﺩﻭﻥ ﺇﻻ ﻣﻦ ﺗﻜﺎﻣﻠﺖ ﻓﻴﻪ ﺳﺖ ﺧﺼﺎﻝ ﻭﲤﺎﻣﻬﻦ‬ ‫ﺎﻝ ﹶﺃ ﹸﺑﻮ ﻋﻤﺮﺓ ﹾﺑﻦ ﺍﻟﻌﻼﺀ‪ :‬ﻛﺎﻧﻮﺍ ﻻ ﱢ‬
‫ﹶﻗ ﹶ‬
‫ﰲ ﺍﻹﺳـﻼﻡ ﺍﻟﺴـﺎﺑﻌﺔ‪ :‬ﺍﻟﺴـﺨﺎﺀ‪ ،‬ﻭﺍﻟﻨﺠﺪﺓ‪ ،‬ﻭﺍﻟﺼـﱪ‪ ،‬ﻭﺍﳊﻠـﻢ‪ ،‬ﻭﺍﻟﺒﻴـﺎﻥ‪ ،‬ﻭﺍﻟﺘﻮﺍﺿﻊ‪،‬‬
‫ﻭﲤﺎﻣﻬﻦ ﰲ ﺍﻹﺳﻼﻡ ﺍﳊﻴﺎﺀ‪ .‬ﺹ‪.٢٨٧‬‬
‫‪ΩÉKB’G øe ƒéæj ’ ¿É£∏°ùdG Öë°üj øe‬‬
‫ﻣﻦ ﻳﺼﺤﺐ ﺍﻟﺴﻠﻄﺎﻥ ﻻ ﻳﻨﺠﻮ ﻣﻦ ﺍﻵﺛﺎﻡ‪ ،‬ﻛﲈ ﺃﻥ ﺭﺍﻛﺐ ﺍﻟﻌﺠﻞ ﻻ ﻳﺄﻣﻦ ﺍﻟﻌﺜﺎﺭ‪ ،‬ﻭﻻ ﳚﺐ‬
‫ﺃﻥ ﻳﺄﻣﻦ ﻏﻀﺐ ﺍﻟﺴﻠﻄﺎﻥ ﺇﻥ ﺻﺪﻗﻪ‪ ،‬ﻭﻻ ﻋﻘﻮﺑﺘﻪ ﺇﻥ ﻛﺬﺑﻪ‪ ،‬ﻭﻻ ﳚﱰ￯ﺀ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ ،‬ﻭﺇﻥ ﺃﺩﻧﺎﻩ؛‬
‫ﺍﻟﺴﻢ ﺍﺗﻜﺎﻻ ﻋﲆ ﹶﻣﺎ ﻋﻨﺪﻩ ﻣﻦ ﺍﻟﱰﻳﺎﻕ ﻭﺍﻷﺩﻭﻳﺔ‪ .‬ﺹ‪.٢٨٨‬‬ ‫ﻷﻥ ﺍﳊﺎﺯﻡ ﺍﻟﻌﺎﻗﻞ ﻻ ﻳﴩﺏ ﱡ‬
‫‪Éeƒªg º¡ª¶YCG Ωƒ≤dG AÉ°SDhQ‬‬
‫ﺭﺅﺳـﺎﺀ ﺍﻟﻘﻮﻡ ﺃﻋﻈﻤﻬﻢ ﳘﻮﻣﺎ‪ ،‬ﻭﺃﺩﻭﻣﻬﻢ ﻏﻤﻮﻣﺎ‪ ،‬ﻭﺃﺷـﻐﻠﻬﻢ ﻗﻠﻮﺑﺎ‪ ،‬ﻭﺃﺷﻬﺮﻫﻢ ﻋﻴﻮﺑﺎ‪،‬‬
‫ﻭﺃﻛﺜﺮﻫـﻢ ﻋﺪﻭﺍ‪ ،‬ﻭﺃﺷـﺪﻫﻢ ﺃﺣﺰﺍﻧـﺎ‪ ،‬ﻭﺃﻧﻜﺎﻫﻢ ﺃﺷـﺠﺎﻧﺎ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﰲ ﺍﻟﻘﻴﺎﻣﺔ ﺣﺴـﺎﺑﺎ‪،‬‬
‫ﺍﷲ ﻋﻨﻬﻢ ‪-‬ﻋﺬﺍﺑﺎ‪ .‬ﺹ‪.٢٨٩‬‬ ‫ﻭﺃﺷﺪﻫﻢ ‪-‬ﺇﻥ ﱂ ﻳﻌﻒ ﱠ‬

‫‪É¡àæjRh É«fódÉH Ψj ’ πbÉ©dG‬‬

‫ﺍﻟﻮﺍﺟـﺐ ﻋـﲆ ﺍﻟﻌﺎﻗـﻞ ﺃﻥ ﻻ ﻳﻐـﱰ ﺑﺎﻟﺪﻧﻴـﺎ ﻭﺯﻫﺮﲥﺎ‪ ،‬ﻭﺣﺴـﻨﻬﺎ ﻭﲠﺠﺘﻬﺎ‪ ،‬ﻓﻴﺸـﺘﻐﻞ ﲠﺎ‬
‫ﺍﷲ؛ ﻷﻥ ﻋﺎﻗﺒﺘﻬﺎ ﻻ ﳏﺎﻟﺔ‬ ‫ﹶﻋـﻦ ﺍﻵﺧـﺮﺓ ﺍﻟﺒﺎﻗﻴﺔ‪ ،‬ﻭﺍﻟﻨﻌﻢ ﺍﻟﺪﺍﺋﻤﺔ‪ ،‬ﺑـﻞ ﻳﻨﺰﳍﺎ ﺣﻴﺚ ﺃﻧﺰﳍـﺎ ﱠ‬
‫ﺗﺼـﲑ ﺇﱃ ﻓﻨـﺎﺀ‪ ،‬ﳜﺮﺏ ﻋﻤﺮﺍﳖﺎ‪ ،‬ﻭﻳﻤﻮﺕ ﺳـﻜﺎﳖﺎ‪ ،‬ﻭﺗﺬﻫﺐ ﲠﺠﺘﻬـﺎ‪ ،‬ﻭﺗﺒﻴﺪ ﹸﺧﴬﲥﺎ‪،‬‬
‫ﻣﺆﻣﺮ‪ ،‬ﻭﻻ ﻓﻘﲑ ﻣﺴـﻜﲔ ﳏﺘﻘﺮ‪ ،‬ﺇﻻ ﻭﳚﺮﻱ ﻋﻠﻴﻬﻢ ﹸ‬
‫ﻛﺄﺱ ﺍﳌﻨﺎﻳﺎ‪،‬‬ ‫ﻓﻼ ﻳﺒﻘﻰ ﺭﺋﻴﺲ ﻣﺘﻜﱪ ﱠ‬
‫ﺛـﻢ ﻳﺼﲑﻭﻥ ﺇﱃ ﺍﻟﱰﺍﺏ‪ ،‬ﻓﻴﺒﻠﻮﻥ ﺣﺘﻰ ﻳﺮﺟﻌﻮﻥ ﺇﱃ ﹶﻣـﺎ ﻛﺎﻧﻮﺍ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﰲ ﺍﻟﺒﺪﺍﻳﺔ ﺇﱃ ﺍﻟﻔﻨﺎﺀ‪،‬‬
‫ﺛـﻢ ﻳـﺮﺙ ﺍﻷﺭﺽ ﻭﻣﻦ ﻋﻠﻴﻬﺎ ﻋﻼﻡ ﺍﻟﻐﻴﻮﺏ‪ ،‬ﻓﺎﻟﻌﺎﻗـﻞ ﻻ ﻳﺮﻛﻦ ﺇﱃ ﺩﺍﺭ ﻫﺬﺍ ﻧﻌﺘﻬﺎ‪ ،‬ﻭﻻ‬
‫ﻳﻄﻤﺌﻦ ﺇﱃ ﺩﻧﻴﺎ ﻫﺬﻩ ﺻﻔﺘﻬﺎ‪ ،‬ﻭﻗﺪ ﺍﺩﺧﺮ ﻟﻪ ﹶﻣﺎ ﻻ ﻋﲔ ﺭﺃﺕ‪ ،‬ﻭﻻ ﺃﺫﻥ ﺳﻤﻌﺖ‪ ،‬ﻭﻻ ﺧﻄﺮ‬
‫ﻋﲆ ﻗﻠﺐ ﺑﴩ‪ ،‬ﻓﻴﻀﻦ ﺑﱰﻙ ﻫﺬﺍ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭﻳﺮﴇ ﺑﻔﻮﺕ ﺫﻟﻚ ﺍﻟﻜﺜﲑ‪ .‬ﺹ‪.٢٩٢‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٤٢‬‬

‫’ ‪äGƒ¡°û∏d GóÑY øμJ‬‬

‫ﻣﻦ ﺍﺷﺘﻬﻰ ﺃﻥ ﻳﻜﻮﻥ ﺣﺮﺍ ﻓﻠﻴﺠﺘﻨﺐ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻟﺬﻳﺬﺓ‪ ،‬ﻭﻟﻴﻌﻠﻢ ﺃﻥ ﻛﻞ ﻟﺬﻳﺬ‬
‫ﻟﻴﺲ ﺑﻨﺎﻓﻊ‪ ،‬ﻭﻟﻜﻦ ﻛﻞ ﻧﺎﻓﻊ ﻫﻮ ﺍﻟﻠﺬﻳﺬ‪ ،‬ﻭﻛﻞ ﺍﻟﺸﻬﻮﺍﺕ ﳑﻠﻮﻟﺔ ﺇﻻ ﺍﻷﺭﺑﺎﺡ ﻓﺈﳖﺎ ﻻ ﲤﻞ‪،‬‬
‫ﻭﺃﻋﻈﻢ ﺍﻷﺭﺑﺎﺡ ﺍﳉﻨﺔ‪ ،‬ﻭﺍﻻﺳﺘﻐﻨﺎﺀ ﺑﺎﷲ ﹶﻋﻦ ﺍﻟﻨﺎﺱ‪ .‬ﺹ‪.٢٩٥-٢٩٤‬‬
‫‪πeC’G ∫ƒWh ∑ÉjEG‬‬
‫ﻗـﺎﻝ ﻣﻌـﻦ ﹾﺑـﻦ ﻋﻮﻥ‪ :‬ﻛﻢ ﻣﻦ ﻣﺴـﺘﻘﺒﻞ ﻳﻮﻣـﺎ ﻻ ﻳﺴـﺘﻜﻤﻠﻪ‪ ،‬ﻭﻣﻨﺘﻈﺮ ﻏـﺪﺍ ﻻ ﹸﻳﺪ ﹺﺭﻛﻪ‪ ،‬ﻟﻮ‬
‫ﺗﻨﻈﺮﻭﻥ ﺇﱃ ﺍﻷﺟﻞ ﻭﻣﺴﲑﻩ‪ ،‬ﻷﺑﻐﻀﺘﻢ ﺍﻷﻣﻞ ﻭﻏﺮﻭﺭﻩ‪ .‬ﺹ‪.٢٩٥‬‬
‫‪äÉYɪ÷G ¥ôØeh äGò∏dG ΩPÉg 䃟G‬‬
‫ﺪﺍﺭ ﲠﺎ ﻋﻠﻴﻬﻢ‪ ،‬ﻻﺑﺪ ﻟﻜﻞ ﺫﻱ ﺭﻭﺡ ﺃﻥ ﻳﴩﲠﺎ‬
‫ﺍﳌـﻮﺕ ﹶﺭﺣﻰ ﺩﻭﺍﺭﺓ ﺑﲔ ﺍﳋﻠـﻖ‪ ،‬ﻭﻛﺄﺱ ﹸﻳ ﹸ‬
‫ﻭﻳﺬﻭﻕ ﻃﻌﻤﻬـﺎ‪ ،‬ﻭﻫﻮ ﻫﺎﺫﻡ ﺍﻟﻠﺬﺍﺕ‪ ،‬ﻭﻣﻨﻐﺺ ﺍﻟﺸـﻬﻮﺍﺕ‪ ،‬ﻭﻣﻜﺪﺭ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﻭﻣﺰﻳﻞ‬
‫ﺍﻟﻌﺎﻫﺎﺕ‪ .‬ﺹ‪.٢٩٧‬‬
‫‪Iô°SÉcC’Gh Iô°UÉ«≤dGh IôHÉÑ÷G ôgÉb 䃟G‬‬
‫ﻣﺒﺠﻞ ﰲ ﺟﲑﺗﻪ‪ ،‬ﻻ ﳜﺎﻑ ﺍﻟﻀﻴﻖ ﰲ ﺍﳌﻌﻴﺸـﺔ‪،‬‬ ‫ﻣﻜﺮﻡ ﰲ ﺃﻫﻠﻪ‪ ،‬ﻣﻌﻈﻢ ﰲ ﻗﻮﻣﻪ‪ ،‬ﱠ‬ ‫ﻛـﻢ ﻣـﻦ ﹼ‬
‫ﺍﻟﻀﻨـﻚ ﰲ ﺍﳌﺼﻴﺒـﺔ‪ ،‬ﺇﺫ ﻭﺭﺩ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻣﺬﻟﻞ ﺍﳌﻠﻮﻙ‪ ،‬ﻭﻗﺎﻫـﺮ ﺍﳉﺒﺎﺑﺮﺓ‪ ،‬ﻭﻗﺎﺻﻢ ﺍﻟﻄﻐﺎﺓ‪،‬‬
‫ﻭﻻ ﱠ‬
‫ﻓﺄﻟﻘﺎﻩ ﴏﻳﻌﺎ ﺑﲔ ﺍﻷﺣﺒﺔ ﻭﺟﲑﺍﻧﻪ‪ ،‬ﻣﻔﺎﺭﻗﺎ ﻷﻫﻞ ﺑﻴﺘﻪ ﻭﺇﺧﻮﺍﻧﻪ‪ ،‬ﻻ ﻳﻤﻠﻜﻮﻥ ﻟﻪ ﻧﻔﻌﺎ‪ ،‬ﻭﻻ‬
‫ﻳﺴـﺘﻄﻴﻌﻮﻥ ﻋﻨﻪ ﺩﻓﻌﺎ‪ ،‬ﻓﻜﻢ ﻣﻦ ﺃﻣﺔ ﻗﺪ ﺃﺑﺎﺩﻫﺎ ﺍﳌﻮﺕ‪ ،‬ﻭﺑﻠﺪﺓ ﻗﺪ ﻋﻄﻠﻬﺎ‪ ،‬ﻭﺫﺍﺕ ﺑﻌﻞ ﻗﺪ‬
‫ﺃﺭﻣﻠﻬﺎ‪ ،‬ﻭﺫﻱ ﺃﺏ ﺃﻳﺘﻤﻪ‪ ،‬ﻭﺫﻱ ﺇﺧﻮﺓ ﺃﻓﺮﺩﻩ‪ .‬ﺹ‪.٣٠٠-٢٩٩‬‬
‫‪s ɇ AGô¨dG QQódG‬‬
‫‪∫Oh πb‬‬
‫ﻳﻘﻮﻝ ﺍﳊﺴﻦ‪ :‬ﹶﻣﺎ ﺗﻢ ﺩﻳﻦ ﹶﻋ ﹾﺒﺪ ﻗﻂ ﺣﺘﻰ ﻳﺘﻢ ﻋﻘﻠﻪ‪ .‬ﺹ‪.١٩‬‬
‫ﺃﻓﻀﻞ ﺫﻭﻱ ﺍﻟﻌﻘﻮﻝ ﻣﻨﺰﻟﺔ‪ ،‬ﺃﺩﻭﻣﻬﻢ ﻟﻨﻔﺴﻪ ﳏﺎﺳﺒﺔ‪ ،‬ﻭﺃﻗﻠﻬﻢ ﻋﻨﻬﺎ ﻓﱰﺓ‪ .‬ﺹ‪.١٩‬‬
‫ﺍﻟﻌﺎﻗـﻞ ﳛﺴـﻢ ﺍﻟﺪﺍﺀ ﻗﺒﻞ ﺃﻥ ﻳﺒﺘﲆ ﺑﻪ‪ ،‬ﻭﻳﺪﻓﻊ ﺍﻷﻣﺮ ﻗﺒـﻞ ﺃﻥ ﻳﻘﻊ ﻓﻴﻪ‪ ،‬ﻓﺈﺫﺍ ﻭﻗﻊ ﻓﻴﻪ ﹶﺭ ﹺ ﹶ‬
‫ﴈ‬
‫ﻭﺻﱪ‪ .‬ﺹ‪.٢٠‬‬
‫ﻣﺎﻝ ﺍﻟﻌﺎﻗﻞ ﻋﻘﻠﻪ‪ ،‬ﻭﻣﺎ ﻗﺪﻡ ﻣﻦ ﺻﺎﻟﺢ ﻋﻤﻠﻪ‪ .‬ﺹ‪.٢١‬‬
‫‪٤٣‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫ﺍﻟﻌﺪﻭ ﺍﻟﻌﺎﻗﻞ ﺧﲑ ﻟﻠﻤﺮﺀ ﻣﻦ ﺍﻟﺼﺪﻳﻖ ﺍﳉﺎﻫﻞ‪ .‬ﺹ‪.٢١‬‬

‫ﻗﺎﻝ ﺣﻔﺺ ﹾﺑﻦ ﲪﻴﺪ ﺍﻷﻛﺎﻑ‪ :‬ﺍﻟﻌﺎﻗﻞ ﻻ ﹸﻳﻐ ﹶﺒﻦ‪ ،‬ﻭﺍﻟﻮﺭﻉ ﻻ ﹶﻳﻐﺒﹺﻦ‪ .‬ﺹ‪.٢١‬‬
‫ﺍﻟﻌﺎﻗﻞ ﳜﺘﺎﺭ ﻣﻦ ﺍﻟﻌﻤﺮ ﺃﺣﺴﻨﻪ ﻭﺇﻥ ﻗﻞ‪ ،‬ﻓﺈﻧﻪ ﺧﲑ ﻣﻦ ﺍﳊﻴﺎﺓ ﺍﻟﻨﻜﺪﺓ‪ ،‬ﻭﺇﻥ ﻃﺎﻟﺖ‪ .‬ﺹ‪.٢٢‬‬
‫ﻣﻦ ﺟﺎﻭﺯ ﺍﻟﻐﺎﻳﺔ ﰲ ﻛﻞ ﳾﺀ ﺻﺎﺭ ﺇﱃ ﺍﻟﻨﻘﺺ‪ .‬ﺹ‪.٢٣‬‬
‫ﻣـﻦ ﱂ ﻳﻜـﻦ ﻋﻘﻠﻪ ﺃﻏﻠﺐ ﺧﺼـﺎﻝ ﺍﳋﲑ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ ،‬ﺃﺧﺎﻑ ﺃﻥ ﻳﻜﻮﻥ ﺣﺘﻔﻪ ﰲ ﺃﻗﺮﺏ ﺍﻷﺷـﻴﺎﺀ‬
‫ﺇﻟﻴﻪ‪ .‬ﺹ‪.٢٣‬‬
‫ﺭﺃﺱ ﺍﻟﻌﻘﻞ‪ :‬ﺍﳌﻌﺮﻓﺔ ﺑﲈ ﻳﻤﻜﻦ ﻛﻮﻧﻪ ﻗﺒﻞ ﺃﻥ ﻳﻜﻮﻥ‪ .‬ﺹ‪.٢٣‬‬
‫ﻓﻀﺎﺋﻞ ﺍﻟﺮﺟﺎﻝ ﻟﻴﺴﺖ ﹶﻣﺎ ﺍﺩﻋﻮﻫﺎ‪ ،‬ﻭﻟﻜﻦ ﹶﻣﺎ ﻧﺴﺒﻬﺎ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﻢ‪ .‬ﺹ‪.٢٣‬‬
‫ﺍﻟﻌﺎﻗﻞ ﻻ ﻳﺒﺎﱄ ﹶﻣﺎ ﻓﺎﺗﻪ ﻣﻦ ﺣﻄﺎﻡ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻣﻊ ﹶﻣﺎ ﺭﺯﻕ ﻣﻦ ﺍﳊﻆ ﰲ ﺍﻟﻌﻘﻞ‪ .‬ﺹ‪.٢٣‬‬
‫ﻛﻔﻰ ﺑﺎﻟﻌﺎﻗﻞ ﻓﻀﻼ ﻭﺇﻥ ﻋﺪﻡ ﺍﳌﺎﻝ‪ .‬ﺹ‪.٢٤‬‬
‫ﺍﻟﻌﺎﻗﻞ ﹸﻳﻜﺮﻡ ﻋﲆ ﻏﲑ ﻣﺎﻝ‪ ،‬ﻛﺎﻷﺳﺪ ﳞﺎﺏ ﻭﺇﻥ ﻛﺎﻥ ﺭﺍﺑﻀﺎ)‪ .(١‬ﺹ‪.٢٤‬‬
‫ﻣﻦ ﺍﻟﻌﻘﻞ ﺍﻟﺘﺜﺒﺖ ﰲ ﻛﻞ ﻋﻤﻞ ﻗﺒﻞ ﺍﻟﺪﺧﻮﻝ ﻓﻴﻪ‪ .‬ﺹ‪.٢٤‬‬
‫ﺃﻭﻝ ﲤﻜﻦ ﺍﳌﺮﺀ ﻣﻦ ﻣﻜﺎﺭﻡ ﺍﻷﺧﻼﻕ ﻫﻮ ﻟﺰﻭﻡ ﺍﻟﻌﻘﻞ‪ .‬ﺹ‪.٢٥‬‬
‫ﺍﻟﻌﺎﻗـﻞ ﻻ ﻳﻄﻮﻝ ﺃﻣﻠﻪ؛ ﻷﻥ ﻣﻦ ﻗﻮ￯ ﺃﻣﻠﻪ ﺿﻌﻒ ﻋﻤﻠﻪ‪ ،‬ﻭﻣﻦ ﺃﺗﺎﻩ ﺃﺟﻠﻪ‪ ،‬ﱂ ﻳﻨﻔﻌﻪ ﺃﻣﻠﻪ‪.‬‬
‫ﺹ‪.٢٥‬‬
‫ﺍﻟﻌﺎﻗﻞ ﻻ ﻳﻘﺎﺗﻞ ﻣﻦ ﻏﲑ ﹸﻋﺪﺓ‪ ،‬ﻭﻻ ﳜﺎﺻﻢ ﺑﻐﲑ ﺣﺠﺔ‪ ،‬ﻭﻻ ﻳﺼﺎﺭﻉ ﺑﻐﲑ ﻗﻮﺓ‪ .‬ﺹ‪.٢٦‬‬
‫ﺑﺎﻟﻌﻘﻞ ﲢﻴﺎ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭﺗﻨﻮﺭ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭﲤﴤ ﺍﻷﻣﻮﺭ‪ ،‬ﻭﺗﻌﻤﺮ ﺍﻟﺪﻧﻴﺎ‪ .‬ﺹ‪.٢٦‬‬
‫ﺍﻟﺬﻱﻳﺰﺩﺍﺩﺑﻪﺍﻟﻌﺎﻗﻞﻣﻦﻧﲈﺀﻋﻘﻠﻪ‪،‬ﻫﻮﺍﻟﺘﻘﺮﺏﻣﻦﺃﺷﻜﺎﻟﻪ‪ ،‬ﻭﺍﻟﺘﺒﺎﻋﺪﻣﻦ ﺃﺿﺪﺍﺩﻩ‪.‬ﺹ‪.٢٦‬‬
‫ﻗﺮﺏ ﺍﻟﻌﺎﻗﻞ ﻏﻨﻢ ﻷﺷﻜﺎﻟﻪ‪ ،‬ﻭﻋﱪﺓ ﻷﺿﺪﺍﺩﻩ‪ ،‬ﻋﲆ ﺍﻷﺣﻮﺍﻝ ﻛﻠﻬﺎ‪ .‬ﺹ‪.٢٦‬‬
‫ﻟﻮ ﻛﺎﻥ ﻟﻠﻌﻘﻞ ﺃﺑﻮﺍﻥ‪ ،‬ﻟﻜﺎﻥ ﺃﺣﺪﳘﺎ ﺍﻟﺼﱪ‪ ،‬ﻭﺍﻷﺧﺮ ﺍﻟﺘﺜﺒﺖ‪ .‬ﺹ‪.٢٦‬‬
‫ﺍﷲ‪ ،‬ﻭﺇﺻﻼﺡ ﺍﻟﴪﻳﺮﺓ‪ .‬ﺹ‪.٢٧‬‬ ‫ﺃﻭﻝ ﺷﻌﺐ ﺍﻟﻌﻘﻞ‪ :‬ﻫﻮ ﻟﺰﻭﻡ ﺗﻘﻮ￯ ﱠ‬
‫ﺍﷲ ﺑﺮﺍﻧﻴﻪ‪ .‬ﺹ‪.٢٧‬‬ ‫ﺍﷲ ﺑﺮﺍﻧﻴﻪ‪ ،‬ﻭﻣﻦ ﻓﺴﺪ ﺟﻮﺍﻧﻴﻪ‪ ،‬ﺃﻓﺴﺪ ﱠ‬‫ﻣﻦ ﺻﻠﺢ ﺟﻮﺍﻧﻴﻪ‪ ،‬ﺃﺻﻠﺢ ﱠ‬
‫ﺍﷲ ﲡﺎﺭﺓ‪ ،‬ﺗﺄﺗﻚ ﺍﻷﺭﺑﺎﺡ ﻣﻦ ﻏﲑ ﺑﻀﺎﻋﺔ‪ .‬ﺹ‪.٢٧‬‬ ‫ﻗﺎﻝ ﻣﺎﻟﻚ ﺑﻦ ﺩﻳﻨﺎﺭ‪ :‬ﺍﲣﺬ ﻃﺎﻋﺔ ﱠ‬

‫‪-١‬ﺭﺑﺾ ﺍﻷﺳﺪ‪ :‬ﺟﺜﻢ‪.‬‬

 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٤٤‬‬

‫ﻗﻄﺐ ﺍﻟﻄﺎﻋﺎﺕ ﻟﻠﻤﺮﺀ ﰲ ﺍﻟﺪﻧﻴﺎ‪ :‬ﻫﻮ ﺇﺻﻼﺡ ﺍﻟﴪﺍﺋﺮ‪ ،‬ﻭﺗﺮﻙ ﺇﻓﺴﺎﺩ ﺍﻟﻀﲈﺋﺮ‪ .‬ﺹ‪.٢٨‬‬
‫ﺍﷲ ﹶﻋ ﹾﺒﺪ ﺣﺘﻰ ﳚﺪ ﻃﻌﻢ ﺍﻟﺬﻝ‪ .‬ﺹ‪.٣٠‬‬ ‫ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ :‬ﻻ ﻳﺘﻘﻲ ﱠ‬
‫ﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﺃﻓﻀﻞ ﺍﻟﻌﻤﻞ‪ :‬ﺍﻟﻮﺭﻉ‪ ،‬ﻭﺍﻟﺘﻔﻜﺮ‪ .‬ﺹ‪.٣١‬‬
‫‪:‬ﺟﺎﻟﹺ ﹸﺴﻮﺍ ﺍﻟ ﱠﺘ ﱠﻮﺍﺑﹺﲔﹶ ‪ ،‬ﹶﻓﺈﹺ ﱠ ﹸﳖ ﹾﻢ ﹶﺃ ﹶﺭ ﱡﻕ ﹶﺃ ﹾﻓﺌﹺﺪﹶ ﹰﺓ‪ .‬ﺹ‪.٣٣‬‬ ‫ﺎﺏ ﹶ‬ ‫ﺍﳋ ﱠﻄ ﹺ‬ ‫ﺎﻝ ﹸﻋ ﹶﻤ ﹸﺮ ﹾﺑ ﹸﻦ ﹾ ﹶ‬
‫ﹶﻗ ﹶ‬
‫ﻣﺎ ﺃﻗﺒﺢ ﺑﺎﻟﻌﺎﱂ ﺍﻟﺘﺬﻟﻞ ﻷﻫﻞ ﺍﻟﺪﻧﻴﺎ !ﺹ‪.٣٥‬‬
‫ﺍﳋﺸﹾ ﹶﻴ ﹸﺔ‪ .‬ﺹ‪.٣٩‬‬ ‫ﺲ ﺍ ﹾﻟ ﹺﻌ ﹾﻠ ﹸﻢ ﺑﹺ ﹶﻜﺜ ﹶﹾﺮ ﹺﺓ ﱠ‬
‫ﺍﻟﺮ ﹺﻭﺍ ﹶﻳ ﹺﺔ‪ ،‬ﺇﹺ ﱠﻧ ﹶﲈ ﺍ ﹾﻟ ﹺﻌ ﹾﻠ ﹸﻢ ﹾ ﹶ‬ ‫ﺎﻝ ﺍ ﹾﺑ ﹸﻦ ﹶﻣ ﹾﺴ ﹸﻌ ﹴ‬
‫ﻮﺩ‪ :‬ﹶﻟ ﹾﻴ ﹶ‬ ‫ﹶﻗ ﹶ‬
‫ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﻟﻴﺲ ﺍﻟﻌﻠﻢ ﺑﻜﺜﺮﺓ ﺍﻟﺮﻭﺍﻳﺔ‪ ،‬ﺇﻧﲈ ﺍﻟﻌﻠﻢ ﺍﳋﺸﻴﺔ‪ .‬ﺹ‪.٣٩‬‬
‫ﻭﺳ ﱠﻨﺔ‪ ،‬ﱂ ﻳﺬﻫﺐ ﱠ‬
‫ﺍﷲ ﺑﻌﻘﻠﻪ ﺃﺑﺪﺍ‪ .‬ﺹ‪.٤٠‬‬ ‫ﻗﺎﻝ ﻭﻫﺐ ﹾﺑﻦ ﻣﻨﺒﻪ‪ :‬ﻣﻦ ﺗﻌﻠﻢ ﻋﻠﲈ ﰲ ﺣﻖ ﹸ‬
‫ﻗﺎﻝ ﻭﻛﻴﻊ‪ :‬ﺍﺳﺘﻌﻴﻨﻮﺍ ﻋﲆ ﺍﳊﻔﻆ ﺑﱰﻙ ﺍﳌﻌﺼﻴﺔ‪ .‬ﺹ‪.٤١‬‬
‫ﺍﻟﻌﻠﻢ ﺯﻳﻦ ﰲ ﺍﻟﺮﺧﺎﺀ‪ ،‬ﻭﻣﻨﺠﺎﺓ ﰲ ﺍﻟﺸﺪﺓ‪ ،‬ﻭﻣﻦ ﺗﻌﻠﻢ ﺍﺯﺩﺍﺩ‪ ،‬ﻛﲈ ﺃﻥ ﻣﻦ ﺣﻠﻢ ﺳﺎﺩ‪ .‬ﺹ‪.٤١‬‬
‫ﻓﻀﻞ ﺍﻟﻌﻠﻢ ﰲ ﻏﲑ ﺧﲑ ﻣﻬﻠﻜﺔ‪ ،‬ﻛﲈ ﺃﻥ ﻛﺜﺮﺓ ﺍﻷﺩﺏ ﰲ ﻏﲑ ﺭﺿﻮﺍﻥ ﱠ‬
‫ﺍﷲ ﻣﻮﺑﻘﺔ‪ .‬ﺹ‪.٤١‬‬
‫ﺍﻟﻌﺎﻗﻞ ﻻ ﻳﺴﻌﻰ ﰲ ﻓﻨﻮﻧﻪ ﺇﻻ ﺑﲈ ﻫﻮ ﺃﺟﺪ￯ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻧﻔﻌﺎ ﰲ ﺍﻟﺪﺍﺭﻳﻦ ﻣﻌﺎ‪ .‬ﺹ‪.٤١‬‬
‫ﲔ ﹶﺫﻟﹺ ﹶﻚ‪ .‬ﺹ‪.٤٢‬‬ ‫ﲑ ﹺﻓ ﹶﻴﲈ ﹶﺑ ﹾ ﹶ‬ ‫ﺎﱂ ﹶﻭ ﹸﻣﺘ ﹶﹶﻌ ﱢﻠ ﹲﻢ‪ ،‬ﹶﻭﻻ ﹶﺧ ﹾ ﹶ‬ ‫ﺎﺱ ﹶﻋ ﹺ ﹲ‬ ‫ﺎﻝ ﹶﺃ ﹸﺑﻮ ﺍﻟﺪﱠ ﹾﺭ ﹶﺩ ﹺﺍﺀ‪:‬ﺍﻟ ﱠﻨ ﹸ‬‫ﹶﻗ ﹶ‬
‫ﺍﻟﻠﺴﺎﻥ ﻫﻮ ﺍﳌﻮﺭﺩ ﻟﻠﻤﺮﺀ ﻣﻮﺍﺭﺩ ﺍﻟﻌﻄﺐ‪ ،‬ﻭﺍﻟﺼﻤﺖ ﻳﻜﺴﺐ ﺍﳌﺤﺒﺔ ﻭﺍﻟﻮﻗﺎﺭ‪ .‬ﺹ‪.٤٣‬‬
‫ﻣﻦ ﺣﻔﻆ ﻟﺴﺎﻧﻪ ﺃﺭﺍﺡ ﻧﻔﺴﻪ‪ .‬ﺹ‪.٤٣‬‬
‫ﺍﻟﺮﺟﻮﻉ ﹶﻋﻦ ﺍﻟﺼﻤﺖ ﺃﺣﺴﻦ ﻣﻦ ﺍﻟﺮﺟﻮﻉ ﹶﻋﻦ ﺍﻟﻜﻼﻡ‪ .‬ﺹ‪.٤٣‬‬
‫ﺍﻟﺼﻤﺖ ﻣﻨﺎﻡ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺍﳌﻨﻄﻖ ﻳﻘﻈﺘﻪ‪ .‬ﺹ‪.٤٣‬‬
‫ﺎﻋ ﹸﻠ ﹸﻪ‪ .‬ﺹ‪.٤٣‬‬ ‫ﻴﻞ ﹶﻓ ﹺ‬‫ﺍﻟﺼ ﹾﻤ ﹶﺖ‪ ،‬ﹶﻭ ﹶﻗ ﹺﻠ ﹲ‬
‫ﺍﳊ ﹶﻜ ﹺﻢ ﱠ‬ ‫ﻗﺎﻝ ﹸﻟ ﹾﻘ ﹶﲈ ﹶﻥ‪ :‬ﺇﹺ ﱠﻥ ﹺﻣ ﹶﻦ ﹾ ﹺ‬
‫ﴬ‪ .‬ﺹ‪.٤٣‬‬ ‫ﻼﻡ‪ ،‬ﹶﻓﺈﹺ ﱠﻥ ﹶﻓ ﹾﻀ ﹶﻠ ﹸﻪ ﹶﻳ ﹸ ﱡ‬‫ﳾ ﹴﺀ ﹸﻳ ﹾﻨ ﹶﺘ ﹶﻔ ﹸﻊ ﺑﹺ ﹶﻔ ﹾﻀ ﹺﻠ ﹺﻪ ﺇﹺﻻ ﺍ ﹾﻟ ﹶﻜ ﹶ‬‫ﻗﺎﻝ ﻣﺎﻟﻚ‪ :‬ﹸﻛ ﱡﻞ ﹶ ﹾ‬
‫ـﲔ‪ :‬ﹸﻣ ﹾﻨ ﹺﺼ ﹲـﺖ ﹶﻭﺍ ﹴﻉ‪ ،‬ﹶﺃ ﹾﻭ ﹸﻣﺘ ﹶﹶﻜ ﱢﻠ ﹲﻢ ﹶﻋ ﹺ ﹲ‬
‫ﺎﱂ‪.‬‬ ‫ﻷ ﹶﺣ ﹺﺪ ﹶﺭ ﹸﺟ ﹾ ﹶﻠ ﹺ‬‫ـﺎﺓ ﺇﹺﻻ ﹶ‬ ‫ﺍﳊ ﹶﻴ ﹺ‬
‫ﲑ ﹺﰲ ﹾ ﹶ‬ ‫ـﺎﻝ ﹶﺃ ﹸﺑـﻮ ﺍﻟـﺪﱠ ﹾﺭ ﹶﺩ ﹺﺍﺀ‪ :‬ﻻ ﹶﺧ ﹾ ﹶ‬ ‫ﹶﻗ ﹶ‬
‫ﺹ‪.٤٤‬‬
‫ﺍﻟﻜﻼﻡ ﻭﺇﻥ ﻛﺎﻥ ﰲ ﻭﻗﺘﻪ ﺣﻈﻮﺓ ﺟﻠﻴﻠﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺼﻤﺖ ﰲ ﻭﻗﺘﻪ ﻣﺮﺗﺒﺔ ﻋﺎﻟﻴﺔ‪ .‬ﺹ‪.٤٤‬‬
‫ﻣﻦ ﹸﺟ ﱢﻬ ﹶﻞ ﺑﺎﻟﺼﻤﺖ‪ ،‬ﹶﻋ ﹼﻲ ﺑﺎﳌﻨﻄﻖ‪ .‬ﺹ‪.٤٤‬‬
‫ﻗﺎﻝ ﺍﻟﻔﻀﻴﻞ ﹾﺑﻦ ﻋﻴﺎﺽ‪ :‬ﺷﻴﺌﺎﻥ ﻳﻘﺴﻴﺎﻥ ﺍﻟﻘﻠﺐ‪ :‬ﻛﺜﺮﺓ ﺍﻟﻜﻼﻡ‪ ،‬ﻭﻛﺜﺮﺓ ﺍﻷﻛﻞ‪ .‬ﺹ‪.٤٥‬‬
‫ﻗﺎﻝ ﺧﺎﻟﺪ ﹾﺑﻦ ﺍﳊﺎﺭﺙ‪ :‬ﺍﻟﺴﻜﻮﺕ ﺯﻳﻦ ﻟﻠﻌﺎﻗﻞ‪ ،‬ﻭﺳﱰ ﻟﻠﺠﺎﻫﻞ‪ .‬ﺹ‪.٤٩‬‬
 ‫‪٤٥‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫ﺎﻥ‪ .‬ﺹ‪.٥٠‬‬ ‫ﳾ ﹲﺀ ﹶﺃ ﹶﺣ ﱡﻖ ﺑﹺ ﹸﻄ ﹺ‬
‫ﻮﻝ ﹺﺳ ﹾﺠ ﹴﻦ ﹺﻣ ﹾﻦ ﻟﹺ ﹶﺴ ﹴ‬ ‫ﲑ ﹸﻩ‪ ،‬ﹶﻣﺎ ﹶ ﹾ‬ ‫ﺍﷲﹺ ﺍ ﱠﻟ ﹺﺬﻱ ﻻ ﺇﹺ ﹶﻟ ﹶﻪ ﹶﻏ ﹾ ﹸ‬ ‫ﻗﺎﻝ ﺍ ﹾﺑ ﹶﻦ ﹶﻣ ﹾﺴ ﹸﻌ ﹴ‬
‫ﻮﺩ‪ :‬ﹶﻭ ﱠ‬
‫ﻻ ﺳﺒﻴﻞ ﻟﻠﻤﺮﺀ ﺇﱃ ﺭﻋﺎﻳﺔ ﺍﻟﺼﻤﺖ‪ ،‬ﺇﻻ ﺑﱰﻙ ﹶﻣﺎ ﺃﺑﻴﺢ ﻟﻪ ﻣﻦ ﺍﻟﻨﻄﻖ‪ .‬ﺹ‪.٥٠‬‬
‫ﻣﻦ ﺃﻛﺜﺮ ﺍﻟﻜﺬﺏ ﱂ ﻳﱰﻙ ﻟﻨﻔﺴـﻪ ﺷـﻴﺌﺎ ﻳﺼﺪﻕ ﺑﻪ‪ ،‬ﻭﻻ ﻳﻜﺬﺏ ﺇﻻ ﻣﻦ ﻫﺎﻧﺖ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻧﻔﺴﻪ‪.‬‬
‫ﺹ‪.٥٥‬‬
‫ﻗﺎﻝ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﻛﻌﺐ ﺍﻟﻘﺮﻇﻲ‪ :‬ﺇﻧﲈ ﻳﻜﺬﺏ ﺍﻟﻜﺎﺫﺏ ﻣﻦ ﻣﻬﺎﻧﺔ ﻧﻔﺴﻪ‪ .‬ﺹ‪.٥٥‬‬
‫ﺍﷲ ﺃﻋﺎﻧﻨﺎ ﻋﲆ ﺍﻟﻜﺬﺍﺑﲔ ﺑﺎﻟﻨﺴﻴﺎﻥ‪ .‬ﺹ‪.٥٥‬‬ ‫ﻗﺎﻝ ﻧﴫ ﹾﺑﻦ ﻋﲇ ﺍﳉﻬﻀﻤﻲ‪ :‬ﺇﻥ ﱠ‬
‫ﺍﻟﻠﺴﺎﻥ ﺳﺒﻊ ﻋﻘﻮﺭ ﺇﻥ ﺿﺒﻄﻪ ﺻﺎﺣﺒﻪ ﺳﻠﻢ‪ ،‬ﻭﺇﻥ ﺧﲆ ﻋﻨﻪ ﻋﻘﺮﻩ‪ .‬ﺹ‪.٥٥‬‬
‫ﺍﻟﻌﺎﻗﻞ ﻻﻳﺸﺘﻐﻞ ﺑﺎﳋﻮﺽ ﻓﻴﲈ ﻻ ﻳﻌﻠﻢ‪ ،‬ﻓﻴﺘﻬﻢ ﻓﻴﲈ ﻳﻌﻠﻢ‪ .‬ﺹ‪.٥٥‬‬
‫ﻣﻦ ﺣﺪﺙ ﹶﻋﻦ ﻛﻞ ﳾﺀ ﺃﺯﺭ￯ ﺑﺮﺃﻳﻪ‪ ،‬ﻭﺃﻓﺴﺪ ﺻﺪﻗﻪ‪ .‬ﺹ‪.٥٦‬‬
‫ﺍﻟﺼﺪﻕ ﻳﺮﻓﻊ ﺍﳌﺮﺀ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻟﻜﺬﺏ ﳞﻮﻱ ﺑﻪ ﰲ ﺍﳊﺎﻟﲔ‪ .‬ﺹ‪.٥٧‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺳﲑﻳﻦ‪ :‬ﺍﻟﻜﻼﻡ ﺃﻭﺳﻊ ﻣﻦ ﺃﻥ ﻳﻜﺬﺏ ﻓﻴﻪ ﻇﺮﻳﻒ‪ .‬ﺹ‪.٥٨‬‬
‫ﺶ‪ .‬ﺹ‪.٥٩‬‬ ‫ﰲ ﹾ ﹸﺍﳌ ﹾﺆ ﹺﻣ ﹺﻦ ﺍ ﹾﻟ ﹸﻔ ﹾﺤ ﹸ‬‫ﳾ ﹴﺀ ﹺ‬ ‫ﻷ ﹸﻡ ﹶ ﹾ‬ ‫ﻗﺎﻝ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﹶﺃ ﹶ‬
‫ﺍﳊﻴﺎﺀ ﺍﺳﻢ ﻳﺸﺘﻤﻞ ﻋﲆ ﳎﺎﻧﺒﺔ ﺍﳌﻜﺮﻭﻩ ﻣﻦ ﺍﳋﺼﺎﻝ‪ .‬ﺹ‪.٥٩‬‬
‫ﺍﷲﹺ‪ .‬ﺹ‪٦٠.‬‬ ‫ﺎﺱ‪ ،‬ﻻ ﹶﻳ ﹾﺴﺘﹺ ﹾﺤ ﹺﻲ ﹺﻣ ﹶﻦ ﱠ‬ ‫ﺖ‪ :‬ﹶﻣ ﹾﻦ ﻻ ﹶﻳ ﹾﺴﺘ ﹾﹶﺤ ﹺﻲ ﹺﻣ ﹶﻦ ﺍﻟ ﱠﻨ ﹺ‬ ‫ﻗﺎﻝ ﹶﺯ ﹾﻳ ﹺﺪ ﹾﺑ ﹺﻦ ﹶﺛﺎﺑﹺ ﹴ‬
‫ﺎﻝ ﹶ ﹾﳛ ﹶﻴﻰ ﹾﺑﻦ ﺟﻌﺪﺓ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺮﺟﻞ ﻗﻠﻴﻞ ﺍﳊﻴﺎﺀ‪ ،‬ﻓﺎﻋﻠﻢ ﺃﻧﻪ ﻣﺪﺧﻮﻝ ﰲ ﻧﺴﺒﻪ‪ .‬ﺹ‪.٦٢‬‬ ‫ﹶﻗ ﹶ‬
‫ﺍﷲ‪ ،‬ﻭﺍﻻﺯﺩﺭﺍﺀ ﲠﻢ‪ .‬ﺹ‪.٦٢‬‬ ‫ﺍﻟﺘﻮﺍﺿﻊ ﺍﳌﺤﻤﻮﺩ‪ :‬ﺗﺮﻙ ﺍﻟﺘﻄﺎﻭﻝ ﻋﲆ ﻋﺒﺎﺩ ﱠ‬
‫ﺍﻟﺘﻮﺍﺿﻊ ﺍﳌﺬﻣﻮﻡ ‪ :‬ﻫﻮ ﺗﻮﺍﺿﻊ ﺍﳌﺮﺀ ﻟﺬﻱ ﺍﻟﺪﻧﻴﺎ ﺭﻏﺒﺔ ﰲ ﺩﻧﻴﺎﻩ‪ .‬ﺹ‪.٦٢‬‬
‫ﺍﻟﺘﻮﺍﺿﻊ ﻳﺮﻓﻊ ﺍﳌﺮﺀ ﻗﺪﺭﺍ‪ ،‬ﻭﻳﻌﻈﻢ ﻟﻪ ﺧﻄﺮﺍ‪ ،‬ﻭﻳﺰﻳﺪﻩ ﹸﻧﺒﻼ‪ .‬ﺹ‪.٦٣‬‬
‫ﻗﺎﻝ ﳛﻴﻰ ﺑﻦ ﺧﺎﻟﺪ ﺍﻟﱪﻣﻜﻲ‪ :‬ﺍﻟﴩﻳﻒ ﺇﺫﺍ ﺗﻘﺮﺃ)‪ (١‬ﺗﻮﺍﺿﻊ‪ ،‬ﻭﺍﻟﺪﲏﺀ ﺇﺫﺍ ﺗﻘﺮﺃ ﺗﻜﱪ‪ .‬ﺹ‪.٦٤‬‬
‫ﺍﻟﺘﻮﺍﺿﻊ ﻳﻜﺴﺐ ﺍﻟﺴﻼﻣﺔ‪ ،‬ﻭﻳﻮﺭﺙ ﺍﻷﻟﻔﺔ‪ ،‬ﻭﻳﺮﻓﻊ ﺍﳊﻘﺪ‪ ،‬ﻭﻳﺬﻫﺐ ﺍﻟﺼﺪ‪ .‬ﺹ‪.٦٤‬‬
‫ﺛﻤﺮﺓ ﺍﻟﺘﻮﺍﺿﻊ ﺍﳌﺤﺒﺔ‪ ،‬ﻛﲈ ﺃﻥ ﺛﻤﺮﺓ ﺍﻟﻘﻨﺎﻋﺔ ﺍﻟﺮﺍﺣﺔ‪ .‬ﺹ‪.٦٤‬‬
‫ﺃﻓﻀﻞ ﺍﻟﻨﺎﺱ ﻣﻦ ﺗﻮﺍﺿﻊ ﹶﻋﻦ ﺭﻓﻌﺔ‪ ،‬ﻭﺯﻫﺪ ﹶﻋﻦ ﻗﺪﺭﺓ‪ ،‬ﻭﺃﻧﺼﻒ ﹶﻋﻦ ﻗﻮﺓ‪ .‬ﺹ‪.٦٥‬‬
‫ﺍﷲ ﺑﺎﻟﺬﻟﺔ ﳌﻦ ﻓﻮﻗﻪ‪ .‬ﺹ‪.٦٥‬‬ ‫ﻣﺎ ﺭﺃﻳﺖ ﺃﺣﺪﹰ ﺍ ﺗﻜﱪ ﻋﲆ ﻣﻦ ﺩﻭﻧﻪ‪ ،‬ﺇﻻ ﺍﺑﺘﻼﻩ ﱠ‬

‫‪-١‬ﺗﻘﺮﺃ‪ :‬ﺃﻱ ﺗﻨﺴﻚ‪.‬‬

 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٤٦‬‬

‫ﹶﻣﺎ ﺍﺳﺘﺠﻠﺒﺖ ﺍﻟﺒﻐﻀﺔ ﺑﻤﺜﻞ ﺍﻟﺘﻜﱪ‪ ،‬ﻭﻻ ﺍﺳﺘﺠﻠﺒﺖ ﺍﳌﺤﺒﺔ ﺑﻤﺜﻞ ﺍﻟﺘﻮﺍﺿﻊ‪ .‬ﺹ‪.٦٥‬‬
‫ﺎﻏ ﹶﻲ ﹺﻣ ﹾﻨ ﹸﻬ ﹶﲈ‪ .‬ﺹ‪.٦٦‬‬ ‫ﺎﺱ‪ :‬ﹶﻟ ﹾﻮ ﹶﺑ ﹶﻐﻰ ﹶﺟ ﹶﺒ ﹲﻞ ﹶﻋ ﹶﲆ ﹶﺟ ﹶﺒﻞﹴ ﹶﻟﺪﹶ ﱠﻙ ﱠ ﹸ‬
‫ﺍﷲ ﺍ ﹾﻟ ﹶﺒ ﹺ‬ ‫ﹶﻋ ﹺﻦ ﺍ ﹾﺑ ﹺﻦ ﹶﻋ ﱠﺒ ﹴ‬
‫ﺣﺎﺟﺔ ﺍﳌﺮﺀ ﺇﱃ ﺍﻟﻨﺎﺱ ﻣﻊ ﳏﺒﺘﻬﻢ ﺇﻳﺎﻩ‪ ،‬ﺧﲑ ﻣﻦ ﻏﻨﺎﻩ ﻋﻨﻬﻢ ﻣﻊ ﺑﻐﻀﻬﻢ ﺇﻳﺎﻩ‪ .‬ﺹ‪.٦٩‬‬
‫ﺍﳌﺪﺍﺭﺍﺓ ﻣﻦ ﺍﳌﺪﺍﺭﻱ ﺻﺪﻗﺔ ﻟﻪ‪ ،‬ﻭﺍﳌﺪﺍﻫﻨﺔ ﻣﻦ ﺍﳌﺪﺍﻫﻦ ﺗﻜﻮﻥ ﺧﻄﻴﺌﺔ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ .‬ﺹ‪.٧٤‬‬
‫ﻣﻦ ﱂ ﻳﺪﺍﺭ ﺍﻟﻨﺎﺱ ﻣﻠﻮﻩ‪ .‬ﺹ‪.٧٤‬‬
‫ﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﺍﺻﺤﺐ ﺍﻟﻨﺎﺱ ﺑﺄﻱ ﺧﻠﻖ ﺷﺌﺖ‪ ،‬ﻳﺼﺤﺒﻮﻙ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ .‬ﺹ‪.٧٥‬‬
‫ﺍﻟﻀﻐﻦ‪ ،‬ﻭﻳﻨﺒﺖ ﹺ‬
‫ﺍﻟﻐ ﱠﻞ‪.‬‬ ‫ﻘﻄﻌﺔ ﻟﻠﺼﺪﺍﻗﺔ‪ ،‬ﻳﻮﺭﺙ ﱢ‬ ‫ﺍﷲ ﹶﻣﺴ ﹶﻠﺒﺔ ﻟﻠﺒﻬﺎﺀ‪ ،‬ﹶﻣ ﹶ‬ ‫ﺍﳌﺰﺍﺡ ﰲ ﻏﲑ ﻃﺎﻋﺔ ﱠ‬
‫ﺹ‪.٨٢‬‬
‫ﺎﻝ ﺑﻼﻝ ﹾﺑﻦ ﺳﻌﺪ‪ :‬ﺇﺫﺍ ﺭﺃﻳﺖ ﺍﻟﺮﺟﻞ ﳉﻮﺟﺎ ﳑﺎﺭﻳﺎ ﻣﻌﺠﺒﺎ ﺑﺮﺃﻳﻪ‪ ،‬ﻓﻘﺪ ﲤﺖ ﺧﺴﺎﺭﺗﻪ‪.‬‬ ‫ﹶﻗ ﹶ‬
‫ﺹ‪.٨٤‬‬
‫ﻗﺎﻝ ﻋﻤﺮ ﺑﻦ ﺍﳋﻄﺎﺏ‪ :‬ﹸﺧ ﹸﺬﻭﺍ ﺑﹺ ﹶﺤ ﱢﻈ ﹸﻜ ﹾﻢ ﹺﻣ ﹶﻦ ﺍ ﹾﻟ ﹸﻌ ﹾﺰ ﹶﻟ ﹺﺔ‪ .‬ﺹ‪.٨٤‬‬
‫ﻴﻪ‪ ،‬ﹶﻓ ﹸﻬ ﹸﻢ ﺍ ﹾﻟ ﹶﻴ ﹾﻮ ﹶﻡ ﹶﺷ ﹾﻮ ﹲﻙ ﻻ ﹶﻭ ﹶﺭ ﹶﻕ ﹺﻓ ﹺ‬
‫ﻴﻪ‪ .‬ﺹ‪.٨٨‬‬ ‫ﺎﺱ ﹶﻭ ﹶﺭ ﹰﻗﺎ ﻻ ﹶﺷ ﹾﻮ ﹶﻙ ﹺﻓ ﹺ‬ ‫ﻗﺎﻝ ﺃﺑﻮ ﺫﺭ‪ :‬ﹶﻛ ﹶ‬
‫ﺎﻥ ﺍﻟ ﱠﻨ ﹸ‬
‫ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺃﻻ ﻳﻐﻔﻞ ﹶﻋﻦ ﻣﺆﺍﺧﺎﺓ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻭﺇﻋﺪﺍﺩﻩ ﺇﻳﺎﻫﻢ ﻟﻠﻨﻮﺍﺋﺐ ﻭﺍﳊﺪﺛﺎﻥ‪ .‬ﺹ‪.٩٠‬‬
‫ﻭﺍﻟﺴﻢ‪.‬‬
‫ﺍﻟﻌﺎﻗﻞ ﻻ ﻳﺆﺍﺧﻲ ﻟﺌﻴﲈ‪ ،‬ﻷﻥ ﺍﻟﻠﺌﻴﻢ ﻛﺎﳊﻴﺔ ﺍﻟﺼﲈﺀ‪ ،‬ﻻ ﻳﻮﺟﺪ ﻋﻨﺪﻫﺎ ﺇﻻ ﺍﻟﻠﺪﻍ ﱡ‬
‫ﺹ‪.٩٣‬‬
‫ﻨﺢ ﻣﻦ ﻻ ﻭﻓﺎﺀ ﻟﻪ‪ ،‬ﻭﺻﻨﻴﻌﺔ ﺗﺼﻄﻨﻊ ﻋﻨﺪ ﻣﻦ ﻻ ﻳﺸﻜﺮﻫﺎ‪ .‬ﺹ‪.٩٤‬‬ ‫ﻻ ﳾﺀ ﺃﺿﻴﻊ ﻣﻦ ﻣﻮﺩﺓ ﹶﲤ ﹸ‬
‫ﻟﻴﺲ ﻣﻦ ﺍﻟﴪﻭﺭ ﳾﺀ ﻳﻌﺪﻝ ﺻﺤﺒﺔ ﺍﻹﺧﻮﺍﻥ‪ ،‬ﻭﻻ ﻏﻢ ﻳﻌﺪﻝ ﻏﻢ ﻓﻘﺪﻫﻢ‪ .‬ﺹ‪.٩٧‬‬
‫ﻗﺎﻝ ﺇﹺ ﹾﺳ ﹶﲈ ﹺﻋﻴﻞ‪ :‬ﻻ ﹶﺗﺸﱰ ﹶﻳ ﱠﻦ ﻋﺪﺍﻭﺓ ﺭﺟﻞ‪ ،‬ﺑﻤﻮﺩﺓ ﺃﻟﻒ ﺭﺟﻞ‪ .‬ﺹ‪.٩٩‬‬
‫ﺎﻝ ﺍﺑﻦ ﺍﻟﺴﲈﻙ‪ :‬ﻻ ﹶ ﹶﲣﻒ ﳑﻦ ﲢﺬﺭ‪ ،‬ﻭﻟﻜﻦ ﺍﺣﺬﺭ ﳑﻦ ﺗﺄﻣﻦ‪ .‬ﺹ‪.١٠٠‬‬ ‫ﹶﻗ ﹶ‬
‫ﺎﻝ ﺍﻷﺣﻨﻒ ﹾﺑﻦ ﻗﻴﺲ‪ :‬ﻣﻦ ﺟﺎﻟﺲ ﻋﺪﻭﻩ‪ ،‬ﺣﻔﻆ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻋﻴﻮﺑﻪ‪ .‬ﺹ‪.١٠٣‬‬ ‫ﹶﻗ ﹶ‬
‫ﺍﷲ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﱃ‪ .‬ﺹ‪.١٠٥‬‬ ‫ﻗﺎﻝ ﹸﺳ ﹾﻔ ﹶﻴﺎﻥ ﹾﺑﻦ ﻋﻴﻴﻨﺔ‪ :‬ﻣﻦ ﺃﺣﺐ ﺭﺟﻼ ﺻﺎﳊﺎ‪ ،‬ﻓﺈﻧﲈ ﳛﺐ ﱠ‬
‫ﺍﷲ ﻟﻴﺤﻔﻆ ﺑﺎﻟﻌﺒﺪ ﺍﻟﺼﺎﻟﺢ ﺍﻟﻘﺒﻴﻞ ﻣﻦ ﺍﻟﻨﺎﺱ‪ .‬ﺹ‪.١٠٧‬‬ ‫ﻗﺎﻝ ﻭﻫﺐ‪ :‬ﺇﻥ ﱠ‬
‫ﻋﻦ ﻋﺮﻭﺓ ﺑﻦ ﺍﻟﺰﺑﲑ ﻗﺎﻝ‪ :‬ﻣﻜﺘﻮﺏ ﰲ ﺍﳊﻜﻤﺔ‪ :‬ﺃﺣﺒﺐ ﺧﻠﻴﻠﻚ ﻭﺧﻠﻴﻞ ﺃﺑﻴﻚ‪ .‬ﺹ‪.١١١‬‬
‫ﻣﺎ ﺭﺃﻳﺖ ﺷـﻴﺌﺎ ﺃﺩﻝ ﻋـﲆ ﳾﺀ‪ ،‬ﻭﻻ ﺍﻟﺪﺧﺎﻥ ﻋﲆ ﺍﻟﻨﺎﺭ‪ ،‬ﻣﺜـﻞ ﺍﻟﺼﺎﺣﺐ ﻋﲆ ﺍﻟﺼﺎﺣﺐ‪.‬‬
‫ﺹ‪.١١٤‬‬
 ‫‪٤٧‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫ﻗﺎﻝ ﻫﺒﲑﺓ‪ :‬ﺍﻋﺘﱪ ﺍﻟﻨﺎﺱ ﺑﺄﺧﺪﺍﳖﻢ)‪ .(١‬ﺹ‪.١١٤‬‬

‫ﺍﳌﻮﺩﺓ ﺇﺫﺍ ﺃﴐ ﲠﺎ ﻗﻠﺔ ﺍﻻﻟﺘﻘﺎﺀ ‪ ،‬ﺗﻜﻮﻥ ﻣﺪﺧﻮﻟﺔ‪ .‬ﺹ‪.١٢٣‬‬
‫ﺎﺱ ﹶﺣ ﱠﺘﻰ ﹶﳚ ﹺﹾﻠ ﹶ‬
‫ﺲ ﺇﹺ ﹶ ﱠﱄ‪.‬‬ ‫ﻴﴘ‪ ،‬ﺍ ﱠﻟ ﹺﺬﻱ ﹶﻳﺘ ﹶﹶﺨ ﱠﻄﻰ ﹺﺭ ﹶﻗ ﹶ‬
‫ﺎﺏ ﺍﻟ ﱠﻨ ﹺ‬ ‫ﲇ ﹶﺟ ﹺﻠ ﹺ‬ ‫ﺎﺱ ﹶﻋ ﹺ ﱠ‬ ‫ﺎﺱ ﹶ‪:‬ﺃ ﹾﻛ ﹶﺮ ﹸﻡ ﺍﻟ ﱠﻨ ﹺ‬ ‫ﹶﻗ ﹶ‬
‫ﺎﻝ ﺍ ﹾﺑ ﹸﻦ ﹶﻋ ﱠﺒ ﹴ‬
‫ﺹ‪.١٢٣‬‬
‫ﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﺃﻧﺎ ﻟﻠﻌﺎﻗﻞ ﺍﳌﺪﺑﹺﺮ ﺃﺭﺟﻰ ﻣﻨﻲ ﻟﻸﲪﻖ ﺍﳌﻘﺒﻞ‪ .‬ﺹ‪.١٢٩‬‬
‫ﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻻ ﺗﺴﺄﻝ ﹶﻋﻦ ﻋﻤﻞ ﺃﺧﻴﻚ ﺍﳊﺴﻦ ﻭﺍﻟﺴﻴﺊ‪ ،‬ﻓﺈﻧﻪ ﻣﻦ ﺍﻟﺘﺠﺴﺲ‪ .‬ﺹ‪.١٣١‬‬
‫ﻣﻦ ﺍﺷﺘﻐﻞ ﺑﻌﻴﻮﺑﻪ ﹶﻋﻦ ﻋﻴﻮﺏ ﻏﲑﻩ ﺃﺭﺍﺡ ﺑﺪﻧﻪ‪ ،‬ﻭﱂ ﻳﺘﻌﺐ ﻗﻠﺒﻪ‪ .‬ﺹ‪.١٣٢-١٣١‬‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺳﲑﻳﻦ‪ :‬ﺇﺫﺍ ﱂ ﻳﻜﻦ ﹶﻣﺎ ﺗﺮﻳﺪ ﻓﺄﺭﺩ ﹶﻣﺎ ﻳﻜﻮﻥ‪ .‬ﺹ‪.١٣٦‬‬
‫ﺃﻏﻨﻰ ﺍﻷﻏﻨﻴﺎﺀ ﻣﻦ ﱂ ﻳﻜﻦ ﻟﻠﺤﺮﺹ ﺃﺳـﲑﺍ‪ ،‬ﻭﺃﻓﻘﺮ ﺍﻟﻔﻘﺮﺍﺀ ﻣﻦ ﻛﺎﻥ ﺍﳊﺮﺹ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﺃﻣﲑﺍ‪.‬‬
‫ﺹ‪.١٣٧‬‬
‫ﺍﷲ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ .‬ﺹ‪.١٤١‬‬ ‫ﻻ ﻳﻜﺎﺩ ﻳﻮﺟﺪ ﺍﳊﺴﺪ ﺇﻻ ﳌﻦ ﻋﻈﻤﺖ ﻧﻌﻤﺔ ﱠ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺳﲑﻳﻦ‪ :‬ﹶﻣﺎ ﺣﺴﺪﺕ ﺃﺣﺪﺍ ﻋﲆ ﺩﻳﻦ ﻭﻻ ﺩﻧﻴﺎ‪ .‬ﺹ‪.١٤٢‬‬
‫ﺃﺣﺴﻦ ﺍﻟﻨﺎﺱ ﻋﻘﻼ ﻣﻦ ﱂ ﹶﳛ ﹶﺮﺩ‪ ،‬ﻭﺃﺣﴬ ﺍﻟﻨﺎﺱ ﺟﻮﺍﺑﺎ ﻣﻦ ﱂ ﻳﻐﻀﺐ‪ .‬ﺻﺺ‪.١٤٥‬‬
‫ﴎﻋﺔ ﺍﻟﻐﻀﺐ ﻣﻦ ﺷﻴﻢ ﺍﳊﻤﻘﻰ‪ ،‬ﻛﲈ ﺃﻥ ﳎﺎﻧﺒﺘﻪ ﻣﻦ ﺯﻱ ﺍﻟﻌﻘﻼﺀ‪ .‬ﺹ‪.١٤٦‬‬
‫ﻣﻦ ﹶﻃ ﹺﻤ ﹶﻊ ﹶﺫ ﱠﻝ ﻭﺧﻀﻊ‪ ،‬ﻛﲈ ﺃﻥ ﻣﻦ ﻗﻨﻊ ﹶﻋ ﱠﻒ ﻭﺍﺳﺘﻐﻨﻰ‪ .‬ﺹ‪.١٤٩‬‬
‫ﺍﻹﻳﺎﺱ ﻫﻮ ﺑﺬﺭ ﺍﻟﺮﺍﺣﺔ ﻭﺍﻟﻌﺰ‪ ،‬ﻛﲈ ﺃﻥ ﺍﻟﻄﻤﻊ ﻫﻮ ﺑﺬﺭ ﺍﻟﺘﻌﺐ ﻭﺍﻟﺬﻝ‪ .‬ﺹ‪.١٥٠‬‬
‫ﺎﻝ‪ :‬ﺍﻟﻴﺄﺱ ﻋﲈ ﰲ ﺃﻳﺪﻱ ﺍﻟﻨﺎﺱ ﻋﺰ‪ .‬ﺹ‪.١٥١‬‬ ‫ﹶﻋﻦ ﹶﺃ ﹺﰊ ﺟﻌﻔﺮ‪ ،‬ﹶﻗ ﹶ‬
‫ﻗﺎﻝ ﹸﺳ ﹾﻔ ﹶﻴﺎﻥ ﹾﺑﻦ ﻋﻴﻴﻨﺔ‪ :‬ﻣﻦ ﺳﺄﻝ ﻧﺬﻻ ﺣﺎﺟﺔ‪ ،‬ﻓﻘﺪ ﺭﻓﻌﻪ ﹶﻋﻦ ﻗﺪﺭﻩ‪ .‬ﺹ‪.١٥٣‬‬
‫ﺍﷲ‪ .‬ﺹ‪.١٥٦‬‬ ‫ﺍﷲ‪ ،‬ﻭﻣﻦ ﺗﻌﺰﺯ ﺑﻪ ﱂ ﻳﻔﻘﺮﻩ‪ ،‬ﻛﲈ ﺃﻥ ﻣﻦ ﺍﻋﺘﺰ ﺑﺎﻟﻌﺒﻴﺪ ﺃﺫﻟﻪ ﱠ‬ ‫ﻣﻦ ﺍﺳﺘﻐﻨﻰ ﺑﺎﷲ ﺃﻏﻨﺎﻩ ﱠ‬
‫ﺎﻝ‪ :‬ﺍﻟﻘﻨﺎﻋﺔ ﻣﺎﻝ ﻻ ﻳﻨﻔﺬ‪ .‬ﺹ‪.١٥٨‬‬ ‫ﻋﻦ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﺍﳌﻨﻜﺪﺭ‪ ،‬ﹶﻋﻦ ﺃﺑﻴﻪ‪ ،‬ﹶﻗ ﹶ‬
‫ﻗﺎﻝ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ :‬ﻣﺮﻭﺀﺓ ﺍﻟﻘﻨﺎﻋﺔ‪ ،‬ﺃﻓﻀﻞ ﻣﻦ ﻣﺮﻭﺀﺓ ﺍﻹﻋﻄﺎﺀ‪ .‬ﺹ‪.١٥٩‬‬
‫ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﻟﺰﻭﻡ ﺍﻟﺘﻮﻛﻞ ﻋﲆ ﻣﻦ ﺗﻜﻔﻞ ﺑﺎﻷﺭﺯﺍﻕ‪ .‬ﺹ‪.١٦١‬‬
‫ﺍﻟﺮﺯﹾ ﹶﻕ ﹶﻟ ﹶﻴ ﹾﻄ ﹸﻠ ﹸﺐ ﺍ ﹾﻟ ﹶﻌ ﹾﺒﺪﹶ ﹶﻛ ﹶﲈ ﹶﻳ ﹾﻄ ﹸﻠ ﹸﺒ ﹸﻪ ﹶﺃ ﹶﺟ ﹸﻠ ﹸﻪ‪ .‬ﺹ‪.١٦٢‬‬ ‫ﹶ‬
‫ﻗﺎﻝ ﺃﺑﻮ ﺍﻟﺪﱠ ﹾﺭ ﹶﺩ ﹺﺍﺀ‪ :‬ﺇﹺ ﱠﻥ ﱢ‬

‫‪-١‬ﺃﻱ ﺃﺻﺪﻗﺎﺋﻬﻢ‪.‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٤٨‬‬

‫ﺍﻟﺼـﱪ ﲨﺎﻉ ﺍﻷﻣﺮ‪ ،‬ﻭﻧﻈﺎﻡ ﺍﳊﺰﻡ‪ ،‬ﹺ‬

‫ﻭﺩ ﹶﻋﺎﻣـﺔ ﺍﻟﻌﻘﻞ‪ ،‬ﻭﺑﺬﺭ ﺍﳋﲑ‪ ،‬ﻭﺣﻴﻠﺔ ﻣﻦ ﻻ ﺣﻴﻠﺔ ﻟﻪ‪.‬‬
‫ﺹ‪.١٧٠‬‬
‫ﻗﺎﻝ ﻣﻴﻤﻮﻥ ﹾﺑﻦ ﻣﻬﺮﺍﻥ‪ :‬ﹶﻣﺎ ﻧﺎﻝ ﹶﻋ ﹾﺒﺪ ﺷﻴﺌﺎ ﻣﻦ ﺟﺴﻴﻢ ﺍﳋﲑ‪ ،‬ﻣﻦ ﻧﺒﻲ ﺃﻭ ﻏﲑﻩ‪ ،‬ﺇﻻ ﺑﺎﻟﺼﱪ‪.‬‬
‫ﺹ‪.١٧٠‬‬
‫ﺎﻝ ﺍﻟﻔﻀﻴﻞ ﹾﺑﻦ ﻋﻴﺎﺽ‪ :‬ﻣﻦ ﻃﻠﺐ ﺃﺧﺎ ﺑﻼ ﻋﻴﺐ ﺑﻘﻲ ﺑﻼ ﺃﺥ‪ .‬ﺹ‪.١٧٧‬‬ ‫ﹶﻗ ﹶ‬
‫ﺃﺟﻞ ﺍﻟﻨﺎﺱ ﻣﺮﺗﺒﺔ ﻣﻦ ﺻﺪ ﺍﳉﻬﻞ ﺑﺎﳊﻠﻢ‪ .‬ﺹ‪.١٧٧‬‬
‫ﻭﻣﺎ ﺍﻟﻔﻀﻞ ﺇﻻ ﳌﻦ ﳛﺴﻦ ﺇﱃ ﻣﻦ ﺃﺳﺎﺀ ﺇﻟﻴﻪ‪ .‬ﺹ‪.١٧٧‬‬
‫ﻳﺼﻔﻮ‪ .‬ﺹ‪.١٧٨‬‬ ‫ﻓﻘﻞ ﹶﻣﻦ ﹸ‬ ‫ﺎﻝ ﺍﺑﻦ ﺍﻟﺴﲈﻙ‪ :‬ﻟﹺﻦ ﹺﳌﹶﻦ ﹶﳚ ﹸﻔﻮ‪ ،‬ﱠ‬ ‫ﹶﻗ ﹶ‬
‫ﺍﻟﻌﺎﻗﻞ ﳛﺴﻦ ﻋﻨﺪ ﺍﳉﻔﻮﺓ‪ ،‬ﻭﻳﻐﴤ ﹶﻋﻦ ﺍﳌﺠﺎﺯﺍﺓ ﻋﻠﻴﻬﺎ ﺑﻤﺜﻠﻬﺎ‪ .‬ﺹ‪.١٧٩‬‬
‫ﺍﳊ ﹶﻜ ﹶﲈ ﹶﺀ‪ ،‬ﹶﻭ ﹶﺳﺎﺋﹺ ﹸﻠﻮﺍ ﺍ ﹾﻟ ﹸﻌ ﹶﻠ ﹶﲈ ﹶﺀ‪ .‬ﺹ‪.١٨٥‬‬
‫ﱪﺍ ﹶﺀ‪ ،‬ﹶﻭ ﹶﺧﺎﻟﹺ ﹸﻄﻮﺍ ﹾ ﹸ‬
‫ﺟﺤﻴﻔﺔ‪:‬ﺟﺎﻟﹺ ﹸﺴﻮﺍ ﺍ ﹾﻟ ﹸﻜ ﹶ ﹶ‬
‫ﹶ‬ ‫ﻗﺎﻝ ﺃﺑﻮ‬
‫ﺎﻝ ﺳﻠﻴﲈﻥ ﹾﺑﻦ ﺩﺍﻭﺩ ﻻﺑﻨﻪ‪ :‬ﻳﺎ ﺑﻨﻲ‪ ،‬ﺇﻳﺎﻙ ﻭﺍﻟﻨﻤﻴﻤﺔ‪ ،‬ﻓﺈﳖﺎ ﺃﺣﺪ ﻣﻦ ﺍﻟﺴﻴﻒ‪ .‬ﺹ‪.١٨٥‬‬ ‫ﹶﻗ ﹶ‬
‫ﻗـﺎﻝ ﹶ ﹾﳛ ﹶﻴـﻰ ﹾﺑـﻦ ﹶﺃ ﹺﰊ ﻛﺜـﲑ‪ :‬ﺍﻟـﺬﻱ ﻳﻌﻤﻠﻪ ﺍﻟﻨـﲈﻡ ﰲ ﺳـﺎﻋﺔ‪ ،‬ﻻ ﻳﻌﻤﻠﻪ ﺍﻟﺴـﺎﺣﺮ ﰲ ﺷـﻬﺮ‪.‬‬
‫ﺹ‪.١٨٨‬‬
‫ﳚﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ ﺃﻥ ﻳﻜﻮﻥ ﺻﺪﺭﻩ ﺃﻭﺳﻊ ﻟﴪﻩ ﻣﻦ ﺻﺪﺭ ﻏﲑﻩ‪ ،‬ﺑﺄﻻ ﻳﻔﺸﻴﻪ‪ .‬ﺹ‪.١٩٩‬‬
‫ﻻ ﹶﺃ ﹶﻧﺲ ﺁﻧﺲ ﻣﻦ ﺍﺳﺘﺸﺎﺭﺓ ﻋﺎﻗﻞ ﻭﺩﻭﺩ‪ ،‬ﻭﻻ ﻭﺣﺸﺔ ﺃﻭﺣﺶ ﻣﻦ ﳐﺎﻟﻔﺘﻪ‪ .‬ﺹ‪.٢٠١‬‬
‫ﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻻ ﻳﻨﺪﻡ ﻣﻦ ﺷﺎﻭﺭ ﻣﺮﺷﺪﺍ‪ .‬ﺹ‪.٢٠٢‬‬ ‫ﹶﻗ ﹶ‬
‫ﴐﺏ ﺍﻟﻨﺎﺻﺢ ﺧﲑ ﻣﻦ ﲢﻴﺔ ﺍﻟﺸﺎﻧﻰﺀ‪ .‬ﺹ‪.٢٠٤‬‬
‫ﲪﺪ ﻣﻦ ﺍﻟﻨﺎﺻﺢ ﺍﳌﻌﺮﺽ ﻋﻨﻪ‪ .‬ﺹ‪.٢٠٥‬‬ ‫ﻣﺸﺎﻭﺭﺓ ﺍﻷﺻﻢ ﹶﺃ ﹾ ﹶ‬
‫ﻣﻦ ﺑﺬﻝ ﻧﺼﻴﺤﺔ ﳌﻦ ﻻ ﻳﺸﻜﺮ ﻛﺎﻥ ﻛﺎﻟﺒﺎﺫﺭ ﰲ ﺍﻟﺴﺒﺎﺥ‪ .‬ﺹ‪.٢٠٥‬‬
‫ﺃﻛﺜﺮ ﹶﻣﺎ ﻳﻮﺟﺪ ﺗﺮﻙ ﻗﺒﻮﻝ ﺍﻟﻨﺼﻴﺤﺔ ﻣﻦ ﺍﳌﻌﺠﺐ ﺑﺮﺃﻳﻪ‪ .‬ﺹ‪.٢٠٥‬‬
‫ﺍﳊﻠﻴﻢ‪ :‬ﻋﻈﻴﻢ ﺍﻟﺸﺄﻥ‪ ،‬ﺭﻓﻴﻊ ﺍﳌﻜﺎﻥ‪ ،‬ﳏﻤﻮﺩ ﺍﻷﻣﺮ‪ ،‬ﻣﺮﴈ ﺍﻟﻔﻌﻞ‪ .‬ﺹ‪.٢١٨‬‬
‫ﺍﳊﻠﻢ ﺃﲨﻞ ﹶﻣﺎ ﻳﻜﻮﻥ ﻣﻦ ﺍﳌﻘﺘﺪﺭ ﻋﲆ ﺍﻻﻧﺘﻘﺎﻡ‪ .‬ﺹ‪.٢١٨‬‬
‫ﻌﺮ ﹶﻳ ﱠﻦ ﻣﻨﻪ‪ .‬ﺹ‪.٢٢٠‬‬ ‫ﻛﺘﺐ ﺭﺟﻞ ﺇﱃ ﺃﺥ ﻟﻪ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﳊﻠﻢ ﻟﺒﺎﺱ ﺍﻟﻌﻠﻢ ﻓﻼ ﹶﺗ ﹶ‬
‫ﻟﻮ ﻛﺎﻥ ﻟﻠﺤﻠﻢ ﺃﺑﻮﺍﻥ ﻟﻜﺎﻥ ﺃﺣﺪﳘﺎ ﺍﻟﻌﻘﻞ ﻭﺍﻵﺧﺮ ﺍﻟﺼﻤﺖ‪ .‬ﺹ‪.٢٢٣‬‬
‫ﻣﺎ ﱂ ﻳﺼﻠﺤﻪ ﺍﻟﺮﻓﻖ ﱂ ﻳﺼﻠﺤﻪ ﺍﻟﻌﻨﻒ‪ .‬ﺹ‪.٢٢٧‬‬
 ‫‪٤٩‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫ﻻ ﺩﻟﻴﻞ ﺃﻣﻬﺮ ﻣﻦ ﺭﻓﻖ‪ ،‬ﻛﲈ ﻻ ﻇﻬﲑ ﺃﻭﺛﻖ ﻣﻦ ﺍﻟﻌﻘﻞ‪ .‬ﺹ‪.٢٢٧‬‬

‫ﺍﻹﻗﺪﺍﻡ ﻋﲆ ﺍﻟﻌﻤﻞ ﺑﻌﺪ ﺍﻟﺘﺄﲏ ﻓﻴﻪ ﺃﺣﺰﻡ ﻣﻦ ﺍﻹﻣﺴﺎﻙ ﻋﻨﻪ ﺑﻌﺪ ﺍﻹﻗﺪﺍﻡ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪ .‬ﺹ‪.٢٢٨‬‬
‫ﺍﻟﻌﺠﺰ ﺍﻟﺘﻮﺍﲏ‪ ،‬ﻓﻮﻟﺪ ﺍﻟﻨﺪﺍﻣﺔ‪ .‬ﺹ‪.٢٢٨‬‬ ‫ﹸ‬ ‫ﻗﺎﻝ ﺍﻟﺸﻤﺮﺩﻝ‪ :‬ﻧﻜﺢ‬
‫ﻗﺎﻝ ﹶﻋ ﹾﺒﺪ ﺍﻟﺮﲪﻦ ﹾﺑﻦ ﻣﻬﺪﻱ‪ :‬ﻣﺎ ﻧﺪﻣﺖ ﻋﲆ ﺷﻰﺀ ﻧﺪﺍﻣﺘﻰ ﺃﲏ ﱂ ﺃﻧﻈﺮ ﰲ ﺍﻟﻌﺮﺑﻴﺔ‪ .‬ﺹ‪.٢٣٢‬‬
‫ﺍﻟﺮ ﹸﺟﻞﹺ ‪.‬ﺹ‪.٢٣٥‬‬‫ﺐ ﱠ‬ ‫ﺎﺱ ﹶﻓﺈﹺ ﱠ ﹶﳖﺎ ﹺ‬
‫ﺁﺧ ﹸﺮ ﹶﻛ ﹾﺴ ﹺ‬ ‫ﻗﺎﻝ ﻗﻴﺲ ﺑﻦ ﻋﺎﺻﻢ‪ :‬ﹶﻣ ﹾﺴ ﹶﺄ ﹶﻟ ﹶﺔ ﺍﻟ ﱠﻨ ﹺ‬
‫ﻗﺎﻝ ﳏﻤﺪ ﺑﻦ ﺍﳌﻨﻜﺪﺭ‪ :‬ﻧﻌﻢ ﺍﻟﻌﻮﻥ ﻋﲆ ﺗﻘﻮ￯ ﺍﷲ ﺍﻟﻐﻨﻰ‪ .‬ﺹ‪.٢٣٥‬‬
‫ﺃﺳﻌﺪ ﺍﻟﻨﺎﺱ ﻣﻦ ﻛﺎﻥ ﰲ ﻏﻨﺎﻩ ﻋﻔﻴﻔﺎ‪ ،‬ﻭﰲ ﻣﺴﻜﻨﺘﻪ ﻗﻨﻌﺎ‪ .‬ﺹ‪.٢٣٦‬‬
‫ﳛ ﹶﻞ ﻭﺃﻧﻔﻖ ﻓﻴﲈ ﻻ ﹶﳚ ﹸﻤﻞ‪ .‬ﺹ‪.٢٣٧‬‬ ‫ﴍ ﺍﳌﺎﻝ ﹶﻣﺎ ﺍﻛ ﹸﺘﺴﺐ ﻣﻦ ﺣﻴﺚ ﻻ ﹶ ﹺ‬
‫ﻗﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻻ ﺩﻳﻦ ﺇﻻ ﺑﻤﺮﻭﺀﺓ‪ .‬ﺹ‪.٢٤٢‬‬
‫ﻗﺎﻝ ﺃﺑﻮ ﻗﻼﺑﺔ‪ :‬ﻟﻴﺲ ﻣﻦ ﺍﳌﺮﻭﺀﺓ ﺃﻥ ﻳﺮﺑﺢ ﺍﻟﺮﺟﻞ ﻋﲆ ﺻﺪﻳﻘﻪ‪ .‬ﺹ‪.٢٤٥‬‬
‫ﻮﺀ‪ .‬ﺹ‪.٢٤٥‬‬ ‫ﺎﻥ‪ :‬ﺁ ﹶﻓ ﹸﺔ ﹾ ﹸﺍﳌ ﹸﺮﻭ ﹶﺀ ﹺﺓ ﺇﹺ ﹾﺧ ﹶﻮ ﹸﺍﻥ ﱡ‬
‫ﺍﻟﺴ ﹺ‬ ‫ﺎﻝ ﹸﻣ ﹶﻌﺎ ﹺﻭ ﹶﻳ ﹸﺔ ﹾﺑ ﹸﻦ ﹶﺃ ﹺﰊ ﹸﺳ ﹾﻔ ﹶﻴ ﹶ‬
‫ﹶﻗ ﹶ‬
‫ﺍﻟﺴﺨﺎﺀ ﳏﺒﺔ ﻭﳏﻤﺪﺓ ﻛﲈ ﺃﻥ ﺍﻟﺒﺨﻞ ﻣﺬﻣﺔ ﻭﻣﺒﻐﻀﺔ‪ .‬ﺹ‪.٢٤٧‬‬
‫ﺃﺟﻮﺩ ﺍﳉﻮﺩ ﻣﻦ ﺟﺎﺩ ﺑﲈﻟﻪ‪ ،‬ﻭﺻﺎﻥ ﻧﻔﺴﻪ ﹶﻋﻦ ﻣﺎﻝ ﻏﲑﻩ‪ .‬ﺹ‪.٢٤٨‬‬
‫ﻣﻦ ﺟﺎﺩ ﺳﺎﺩ‪ ،‬ﻛﲈ ﺃﻥ ﻣﻦ ﺑﺨﻞ ﺭﺫﻝ‪ .‬ﺹ‪.٢٤٨‬‬
‫ﻣﺎ ﺍﺗﺰﺭ ﺭﺟﻞ ﺑﺈﺯﺍﺭ ﺃﻫﺘﻚ ﻟﻌﺮﺿﻪ‪ ،‬ﻭﻻ ﺃﺛﻠﻢ ﻟﺪﻳﻨﻪ ﻣﻦ ﺍﻟﺒﺨﻞ‪ .‬ﺹ‪.٢٥٠‬‬
‫ﺍﻟﺸﻌﺎﺭ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ‪ ،‬ﻭﴍ ﹶﻣﺎ ﹸﻳﺪﱠ ﺧﺮ ﻣﻦ ﺍﻷﻋﲈﻝ ﰲ ﺍﻟﻌﻘﺒﻰ‪ .‬ﺹ‪.٢٥٤‬‬
‫ﹸ‬ ‫ﺍﻟﺒﺨﻞ ﺑﺌﺲ‬
‫ﺎﻝ ﺍﳊﺴﻦ‪ :‬ﻣﻦ ﺃﻳﻘﻦ ﺍﳋﻠﻒ ﺟﺎﺩ ﺑﺎﻟﻌﻄﻴﺔ‪ .‬ﺹ‪.٢٥٤‬‬ ‫ﹶﻗ ﹶ‬
‫ﻗﺎﻝ ﹶﻋ ﹾﺒﺪ ﺍﳌﻠﻚ ﹾﺑﻦ ﺭﻓﺎﻋﺔ ﺍﻟﻔﻬﻤﻲ‪ :‬ﺍﳍﺪﻳﺔ ﻫﻮ ﺍﻟﺴﺤﺮ ﺍﻟﻈﺎﻫﺮ‪ .‬ﺹ‪.٢٥٥‬‬
‫ﴈ ﻣﻦ ﺧﻠﺔ ﺍﻹﺧﻮﺍﻥ ﺑﻼ ﳾﺀ ﻓﻠﻴﻮﺍﺥ ﺃﻫﻞ ﺍﻟﻘﺒﻮﺭ‪ .‬ﺹ‪.٢٥٧‬‬‫ﻗﺎﻝ ﻣﻴﻤﻮﻥ‪ :‬ﻣﻦ ﹶﺭ ﹺ ﹶ‬
‫ﻛﺎﻥ ﺍﳊﺴﻦ ﻳﻘﻮﻝ‪ :‬ﻗﻀﺎﺀ ﺣﺎﺟﺔ ﺃﺥ ﻣﺴﻠﻢ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺍﻋﺘﻜﺎﻑ ﺷﻬﺮﻳﻦ‪ .‬ﺹ‪.٢٥٩‬‬
‫ﺃﻗﺮﺏ ﺍﻷﺷﻴﺎﺀ ﰲ ﺍﻟﺪﻧﻴﺎ ﺯﻭﺍﻻ ﺍﳌﺎﻝ ﻭﺍﻟﻮﻻﻳﺔ‪ .‬ﺹ‪.٢٦٣‬‬
‫ﻋﺪﻡ ﺍﳌﺎﻝ ﺧﲑ ﻣﻦ ﻋﺪﻡ ﳏﺎﺳﻦ ﺍﻷﺧﻼﻕ‪ .‬ﺹ‪.٢٦٥‬‬
‫ﺃﺳﻮﺃ ﺍﻟﻌﺒﻴﺪ ﻣﻦ ﺍﺳﺘﻌﺒﺪﺗﻪ ﺍﻷﺧﻼﻕ ﺍﻟﺪﻧﻴﺔ‪ .‬ﺹ‪.٢٦٥‬‬
‫ﻣﻦ ﻟﺰﻡ ﻣﻌﺎ ﹶﱄ ﺍﻷﺧﻼﻕ ﺃﻧﺘﺞ ﻟﻪ ﺳﻠﻮﻛﻬﺎ ﻓﺮﺍﺧﺎ ﺗﻄﲑ ﺑﺎﻟﴪﻭﺭ‪ .‬ﺹ‪.٢٦٥‬‬
‫ﹶﻣﺎ ﺿﺎﻉ ﻣﺎﻝ ﻭﺭﺙ ﺻﺎﺣﺒﻪ ﳎﺪﺍ‪ .‬ﺹ‪.٢٦٦‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٥٠‬‬

‫ﺍﻟﺒﺎﺋﺲ ﻣﻦ ﻃﺎﻝ ﻋﻤﺮﻩ ﰲ ﻏﲑ ﺍﳋﲑ‪ .‬ﺹ‪.٢٦٦‬‬

‫ﻣﻦ ﱂ ﻳﺘﺄﺱ ﺑﻐﲑﻩ ﰲ ﺍﳋﲑ ﻛﺎﻥ ﻋﺎﺟﺰﺍ‪ .‬ﺹ‪.٢٦٦‬‬
‫ﻣﻦ ﺍﺳﺘﺤﺴـﻦ ﻣﻦ ﻧﻔﺴـﻪ ﹶﻣﺎ ﻳﺴـﺘﻘﺒﺤﻪ ﻣﻦ ﻏﲑﻩ ﻛﺎﻥ ﻛﺎﻟﻐﺎﺵ ﳌﻦ ﲡﺐ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻧﺼﻴﺤﺘﻪ‪.‬‬
‫ﺹ‪.٢٦٦‬‬
‫ﻣﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﳘﺔ ﺇﻻ ﺑﻄﻨﻪ ﻭﻓﺮﺟﻪ ﻋﺪ ﻣﻦ ﺍﻟﺒﻬﺎﺋﻢ‪ .‬ﺹ‪.٢٦٦‬‬
‫ﺍﻟﻌﻄﻴﺔ ﺑﻌﺪ ﺍﳌﻨﻊ ﺃﲨﻞ ﻣﻦ ﺍﳌﻨﻊ ﺑﻌﺪ ﺍﻟﻌﻄﻴﺔ‪ .‬ﺹ‪.٢٦٨‬‬
‫ﺃﺑﺨﻞ ﺍﻟﺒﺨﻼﺀ ﻣﻦ ﺑﺨﻞ ﺑﺈﻃﻌﺎﻡ ﻟﻄﻌﺎﻡ‪ ،‬ﻛﲈ ﺃﻥ ﻣﻦ ﺃﺟﻮﺩ ﺍﳉﻮﺩ ﺑﺬﻟﻪ‪ .‬ﺹ‪.٢٧٤‬‬
‫ﻗﺎﻝ ﹶﺳ ﹺﻌﻴﺪ ﹾﺑﻦ ﺍﳌﺴﻴﺐ‪ :‬ﻷﻥ ﺃﺷﺒﻊ ﻛﺒﺪﺍ ﺟﺎﺋﻌﺔ ﺃﺣﺐ ﺇﱄ ﻣﻦ ﺣﺠﺔ ﺑﻌﺪ ﺣﺠﺔ‪ .‬ﺹ‪.٢٧٥‬‬
‫ﺍﳊﺮ ﻻ ﻳﻜﻔﺮ ﺍﻟﻨﻌﻤﺔ‪ ،‬ﻭﻻ ﻳﺘﺴﺨﻂ ﺍﳌﺼﻴﺒﺔ‪ ،‬ﺑﻞ ﻋﻨﺪ ﺍﻟﻨﻌﻢ ﻳﺸﻜﺮ‪ ،‬ﻭﻋﻨﺪ ﺍﳌﺼﺎﺋﺐ ﻳﺼﱪ‪.‬‬
‫ﺹ‪.٢٧٧‬‬
‫ﻣﻦ ﱂ ﻳﻜﻦ ﻟﻘﻠﻴﻞ ﺍﳌﻌﺮﻭﻑ ﻋﻨﺪﻩ ﻭﻗﻊ ﺃﻭﺷﻚ ﺃﻥ ﻻ ﻳﺸﻜﺮ ﺍﻟﻜﺜﲑ‪ .‬ﺹ‪.٢٧٧‬‬
‫ﺍﻟﻨﻌﻢ ﻻ ﺗﺴﺘﺠﻠﺐ ﺯﻳﺎﺩﲥﺎ ﻭﻻ ﺗﺪﻓﻊ ﺍﻵﻓﺎﺕ ﻋﻨﻬﺎ ﺇﻻ ﺑﺎﻟﺸﻜﺮ ﷲ ﺳﺒﺤﺎﻧﻪ ﻭﳌﻦ ﺃﺳﺪﺍﻫﺎ‬
‫ﺇﻟﻴﻪ‪ .‬ﺹ‪.٢٧٧‬‬
‫ﻭﺃﻗﻠﻬﻢ ﻧﻈﺮﺍ ﰲ ﺍﻟﻌﻮﺍﻗﺐ‪.‬‬ ‫ﹸ‬ ‫ﳜﺎﻟﻄﻪ ﺍﻟ ﹶﺒﻄﺮ ﻭﺃﻋﺠﺰﻫﻢ ﺁﺧﺬﻫﻢ ﺑﺎﳍﻮﻳﻨﺎ‬‫ﹸ‬ ‫ﺃﻓﻀﻞ ﺍﻟﺴﻠﻄﺎﻥ ﻣﺎﱂ‬
‫ﺹ‪.٢٨٣‬‬
‫ﺧﲑ ﺍﻟﺴﻠﻄﺎﻥ ﻣﻦ ﺃﺷﺒﻪ ﺍﻟ ﱠﻨﴪ ﺣﻮﻟﻪ ﺍﳉﻴﻒ‪ ،‬ﻻ ﻣﻦ ﺃﺷﺒﻪ ﺍﳉﻴﻒ ﺣﻮﳍﺎ ﺍﻟﻨﺴﻮﺭ‪ .‬ﺹ‪.٢٨٣‬‬
‫ﺍﻟﺴﻠﻄﺎﻥ ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﺩﻻ ﺧﲑ ﻣﻦ ﺍﳌﻄﺮ ﺇﺫﺍ ﻛﺎﻥ ﻭﺍﺑﻼ‪ .‬ﺹ‪.٢٨٣‬‬
‫ﺳﻠﻄﺎﻥ ﻏﺸﻮﻡ ﺧﲑ ﻣﻦ ﻓﺘﻨﺔ ﺗﺪﻭﻡ‪ .‬ﺹ‪.٢٨٣‬‬
‫ﺼﺐ ﺯﻣﺎﳖﻢ‪ .‬ﺹ‪.٢٨٣‬‬ ‫ﺍﻟﻨﺎﺱ ﺇﱃ ﻋﺪﻝ ﺳﻠﻄﺎﳖﻢ ﺃﺣﻮﺝ ﻣﻨﻬﻢ ﺇﱃ ﹺﺧ ﹺ‬
‫ﺍﻟﺴـﻠﻄﻨﺔ ﺇﻧﲈ ﻫﻲ ﻗـﻮﻝ ﺍﳊﻖ ﻭﺍﻟﻌﻤﻞ ﺑﺎﻟﻌـﺪﻝ‪ ،‬ﻻ ﺍﻟﺘﻔﺎﺧﺮ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭﺍﺳـﺘﻌﲈﻝ ﺍﻟﺒﺬﻝ‪.‬‬
‫ﺹ‪.٢٨٧‬‬
‫ﺍﻟﻌﺎﻗﻞ ﻳﻌﻠﻢ ﺃﻥ ﹶﻣﺎ ﱂ ﻳﺒﻘﻰ ﻟﻐﲑﻩ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ ﻏﲑ ﺑﺎﻕ‪ ،‬ﻭﺃﻥ ﹶﻣﺎ ﺳـﻠﺐ ﹶﻋﻦ ﻏﲑﻩ ﻻ ﻳﱰﻙ ﹶﻋ ﹶﻠ ﹾﻴ ﹺﻪ‪.‬‬
‫ﺹ‪.٢٩٤‬‬
‫ﻃـﻮﻝ ﺍﻵﻣـﺎﻝ ﻗﻄﻌﺖ ﺃﻋﻨـﺎﻕ ﺍﻟﺮﺟﺎﻝ‪ ،‬ﻛﺎﻟـﴪﺍﺏ ﺃﺧﻠﻒ ﻣﻦ ﺭﺟﺎﻩ‪ ،‬ﻭﺧـﺎﺏ ﻣﻦ ﺭﺁﻩ‪.‬‬
‫ﺹ‪.٢٩٥‬‬
‫ﺍﳌﻮﺕ ﻃﺎﻟﺐ ﻻ ﻳﻌﺠﺰﻩ ﺍﳌﻘﻴﻢ ﻭﻻ ﻳﻨﻔﻠﺖ ﻣﻨﻪ ﺍﳍﺎﺭﺏ‪ .‬ﺹ‪.٣٠٠‬‬
 ٥١ AGô````````¨dG QQódG

AGô¨dG QQódG
Gk ô`````©°T π``````«b ɇ
.٢١
٢١‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﻋﲇ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺒﺴﺎﻣﻲ‬
≥``ª``MC’G (1)≥```eGƒ```dG π``gÉ``÷G ø``e ∂«∏Y ≈``≤``HCG π``≤``©``dG hP ∑hó````Y
≥```````aQC’G ó````°````TQCÓ````d ó```°```ü```≤```jh Qƒ```eC’G π«ªL »``JCÉ` j π≤©dG hPh

.٢٢
٢٢‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﳌﻨﺘﴫ ﹾﺑﻦ ﺑﻼﻝ ﹾﺑﻦ ﺍﳌﻨﺘﴫ ﺍﻷﻧﺼﺎﺭﻱ‬
o
ÜQÉéàdG ∫ƒ``W π≤©dG ∫ɪc ¿CGh ¬``∏``gC’ ø```jR π``≤``©``dG ¿CG ô```J ⁄CG
ÜQÉ``é``à``dÉ``H ¬````eÉ````jCG ‘ OGOõ```````jh ≈¡ædG GP ôgódG øe »°VÉŸG ßYh óbh

.٢٤
٢٤‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﹶﻋ ﹾﺒﺪ ﺍﻟﺮﲪﻦ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﳌﻘﺎﺗﲇ‬
o fn ¬``d â``°ù«dh πL
π© m Qp …ò``c ¿ƒ``μj ≈æZ GP ∂``j ⁄h π``≤Y GP ¿Éc ø``ªa
o
πLQ ¬``d â``°ù«dh π©f
m …ò``c ¿ƒ``μj ≈``éMp GP ∂``j ⁄h ∫É``e GP ¿Éc ø``eh

É``¡«fÉK âª``°üdGh É``¡do hCG π``≤©dÉa
É¡jOÉ``°S ¥ó``°üdGh É¡``°ùeÉN Oƒ``÷Gh
É¡«``°TÉY ¥ó``°üdGh É¡©``°SÉJ Ú``∏dGh
.٢٥
٢٥‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﻋﲇ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺒﺴﺎﻣﻲ‬
á``Ø``æs ` °``n ü``eo ÜGƒ```````
l `HCG ΩQÉ````μ````ŸG ¿EG
É``¡``©``HGQ º```∏```◊Gh É``¡``ã``dÉ``K º``∏``©``dGh
É¡æeÉK ôμ°ûdGh É¡©HÉ°S È°üdGh

.٢٧
٢٧‫ﺹ‬‫ ﺹ‬:‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‬
Ö`
o `«``bQ »``∏``Y
q π```bo ø``μ``dh äƒ``
o `∏```N π≤o Jn Óa Éeƒj ôgódG äƒ∏N n Éen GPEG
Ö«¨j
o p «r ``∏n ``Yn ≈``Ø``î``j É```en s¿CG ’h
¬`` o
á`````YÉ°S π```````بj s Í°ù–
ˆG s ’h
!?Ö``
o `jô```b ø``jô``XÉ``æ``∏``d Gó```Z ¿CGh ÖgGP
m o
´ô```````````°SC G Ωƒ````«dG s¿CG ôJ ⁄CG

.‫ ﺍﳌﺤﺐ‬:‫ﺍﻟﻮﺍﻣﻖ‬-١
 AGô````````¨dG QQódG ٥٢

.٢٩
٢٩‫ﺹ‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬
‫ ﺹ‬:‫ﺍﷲ ﹾﺑﻦ ﺯﻧﺠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
ô``°``p ù``Jo É```en ¬``æ``e ø``°``ù``MC
n G ø``μ``«``∏``a É``æ``°``ù`` n `æ````∏````YCG GPEGh
n Mn Gô```````eCG â```
ô``°``n û``H Ωƒ```°```Sƒ```e ô``
u `°```û```dG ô```
t °```ù```
p eh o ¬``H lΩƒ````°````Sƒ````en Ò`````ÿG ô``
t `°```p ù```ª```a

.٣٠
٣٠‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﻋﲇ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺒﺴﺎﻣﻲ‬
∫É``©``Ø``H ¬```dn ƒ```b ¥ó`` k
o `°```ü```jo Ó`````LQ ¬JóLh »` u `≤`p `às ` dG ø``Yn âãëH
n GPEGh
∫É```©```eƒ```
p eQÉ```μ```e
m Ú````H √o Gó`````«`````a ¬``YÉ``WCGh Dhô````eG ˆG n s ≈```≤``
n `Js G GPEGh
∫É``ª``Lh á``æ``«``μ``°``S oêÉ````J :¿É```LÉ```J n
≈≤àdG ‘ ï°SGôJ GPEG »≤àdG u ≈∏Yh
∫É```ª```YC’G í``dÉ``°``ü``c ¿ƒ``μ``j Ék ` Ñ``°``ù``f o
iQCG ɪa ∫É``Lô``dG âÑ°SÉæJ GPEGh

‫ﺳـﻤﻌﺖ ﹶﺃ ﹾ ﹶ‬
،‫ ﻭﺟﺪ ﻋﲆ ﺧﻒ ﻋﻄﺎﺀ ﺍﻟﺴﻠﻤﻲ ﻣﻜﺘﻮﺑﺎ‬:‫ ﻳﻘﻮﻝ‬،‫ﲪﺪ ﹾﺑﻦ ﻣﻮﺳﻰ ﺍﳌﻜﻲ ﺑﻮﺍﺳﻂ‬
.٣١
٣١‫ﺹ‬‫ ﺹ‬:‫ﻭﻛﺎﻥ ﺣﺎﺋﻜﺎ‬
t
Ωó©dGh ∫ò``dG ƒg É``«fódÉH ∑ô``îah
o oΩô``μdGh õ``©dG ƒ``g iƒ``≤àdG É``‰EG ’CG
ºéM
n hCG ∑ÉM ¿EGh iƒ≤àdG íë°U GPEG l
á``°ü«≤f »``≤J
x ó``Ñr Yn ≈``∏Y ¢``ù«dh

.٣٦
٣٦‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﻷﺑﺮﺵ‬
o
πgÉL ƒ``g ø``ªc º``∏Y ƒ``NCG ¢``ù«dh É``ŸÉ``Y ó``dƒ``j Aô````ŸG ¢``ù``«``∏``a º``∏s ` ©``J
o
π``aÉëŸG p «r ∏n Yn â``ØàdG GPEG Ò¨``°U
¬`` l √óæY º``∏n ` Yp ’ Ωƒ``≤``dG Ò``Ñ``c s¿EGh

.٣٨
٣٨-٣٧
٣٧‫ﺹ‬‫ ﺹ‬:‫ﺍﷲ ﺍﻟﻌﺮﺍﻗﻲ‬ ‫ﺃﻧﺸﺪﲏ ﹶﺃ ﹾ ﹶ‬
‫ ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬،‫ﲪﺪ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺼﻨﻌﺎﲏ‬
Ghô``°ûs Mh
n √ƒ∏``°ü s Mn É``ª∏a ÉHÉÑ``°T Ió∏H π``c ‘ º∏©dG ¿ƒÑ∏£j Gƒ``æ``Yo
n ÉNƒ«``°To GhQÉ``°Uh
Ghô``HOCGh √ƒ©«s ``°V ¬``dƒ``°``UCGh √OÉ```æ```°```SEG º``¡``d í``
s `°```Uh
(1)
Qo ô``
s °üo
n j ’ É``¡MƒàØe
o É``¡aÓNCÉH É¡fƒÑo ∏ëj º¡a É«fódG ≈∏Y Gƒ``dÉ``eh
! ?Ò``îàŸG
s o
óæ``°ùŸG å``jó◊G ø``jCGh ?ºμdƒ≤Y ø``jCG Aƒ°ùdG Aɪ∏Y É«a

.‫ ﲨﻊ ﺍﻟﻠﺒﻦ ﻭﺍﺧﺘﺰﺍﻧﻪ ﰲ ﺍﻟﴬﻉ‬:‫ ﻭﺍﻟﺘﴫﻳﺔ‬،‫ ﻭﻫﻮ ﺛﺪﻱ ﺍﻟﺸﺎﺓ ﻭﻧﺤﻮﻫﺎ ﻣﻦ ﻛﻞ ﺣﺎﻟﺐ‬،‫ﺃﺧﻼﻑ ﲨﻊ ﺧﻠﻒ‬-١
 ٥٣ AGô````````¨dG QQódG

‫ ﻓﺮﺃ￯ ﺇﹺ ﹾﺳ ﹶـﲈ ﹺﻋﻴﻞ ﺍﺑﻦ ﻋﻠﻴﺔ ﺭﺍﻛﺒﺎ‬،‫ ﻛﻨﺖ ﻣﻊ ﺍﺑـﻦ ﺍﳌﺒﺎﺭﻙ ﺑﺒﻐﺪﺍﺩ‬:‫ﺎﻝ‬
‫ ﹶﻗ ﹶ‬،‫ﻋـﻦ ﹸﳏ ﱠﹶﻤـﺪ ﹾﺑﻦ ﺯﻳﺪ‬
.٣٨
٣٨‫ﺹ‬‫ ﺹ‬:‫ ﻓﺄﻧﺸﺄ ﻳﻘﻮﻝ‬،‫ﺑﻐﻠﺔ ﻟﻪ ﻋﲆ ﺑﺎﺏ ﺍﻟﺴﻠﻄﺎﻥ‬
Ú``WÓ``°``ù``dG ∫Gƒ`````````eCG OÉ```£```°```ü```j É```jRÉ```H ¬````d ø````jó````dG π```YÉ```L É````j
Ú`````HÉ`````gô````
s `dG ∫Ó`````°`````V π```©```Ø```j É``ª``c É```«```fó```H ø`````jó`````dG ™```Ñ```J ’
ø````jó````dÉ````H Ö`````gò`````J á```∏```«```ë```H É````¡````JGò````dn h É```«```fó```∏```d â````∏````à````MG
Ú```fÉ```é```ª```∏```d AGhO â`````æ`````c É``eó``©``H É```¡```H Ék ```fƒ```æ```› äô````°````Uh
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١٣٨‫ﺹ‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬
‫ ﺹ‬:‫ﺍﷲ ﹾﺑﻦ ﺯﻧﺠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
ÉÑ©``
o °U o àn eQo ¿EG É``en ø``ehôJ
n ¬`` n ’h n
√ô``°ùjCÉH É«fódG ‘ ¢û«©dG øe ¢VQGh
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.١٣٩
١٣٩‫ﺹ‬‫ ﺹ‬:‫ﻷﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ‬
ø``jó``dÉ``H ∂``æ``e ô``
w °``†``
p eo ∑GP ¿EÉ````a s `©``°``†``î``J ’
™ªW ≈``∏``Y ¥ƒ``∏``î``Ÿ ø`

.١٤٣
١٤٣‫ﺹ‬‫ ﺹ‬:‫ ﳊﺒﻴﺐ ﹾﺑﻦ ﺃﻭﺱ‬،‫ﻭﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﻧﴫ ﺍﳌﺪﻳﻨﻲ‬
Oƒ```°```ù```M n¿É````°````ù````d É````¡````d ìÉ``````````JCG s OGQCG GPEGh
â``jƒW á∏«``°†a ô``°ûf ˆG
Oƒ©dG ±ô``
p `Yn Ö«Wo ±ô©j ¿É``c É``en äQhÉ``L É``ª«a QÉ``ædG ∫É©à``°TG ’ƒ``d
n `©``æt ` dG ó°SÉë∏d
Oƒ°ùëŸG ≈``∏``Y ≈``ª` ∫õ``J ⁄ Ö``bGƒ©∏d ±ƒ``îàdG ’ƒ``d

.١٤٦
١٤٦‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ‬
ÜOC’G ≈``∏Y ’EG í``°U
s Ó``≤Y QCG ⁄h s n Ó``°†a QCG ⁄h
᪫``°ûH ’EG ”
Ö``°†¨dG øe ióYCG AôŸG π≤©d Ghó``Y º¡JÈàNG ÚM AGó``YC’G ‘ QCG ⁄h
 ٥٩ AGô````````¨dG QQódG

.١٤٨
١٤٨-١٤٧
١٤٧‫ﺹ‬ ‫ﻗﺎﻝ ﳏﻤﺪ ﹾﺑﻦ ﻋﻴﺴﻰ ﹾﺑﻦ ﻃﻠﺤﺔ ﹾﺑﻦ ﹸﻋ ﹶﺒ ﹾﻴﺪ ﱠ‬
‫ ﺹ‬:‫ﺍﷲ‬
º`` o ©```Jô```e
o `«```Nh ¬``` o º```∏```¶```dG ¿EÉ``````a º∏¶H ó``````MC
m G ≈``∏``Y π``é``©``J Ó```a
Ωƒ```do ¢``û``ë``Ø``dG ¿EÉ`````a ó`````MCG ≈``∏``Y ɶ«Z â``«``∏p ``eo ¿EGh ¢``û``ë``Ø``J ’h
Ëô```μ```dG √ô```Ø```¨```j Ö````fò````dG ¿EÉ``````a Ö``fP ó``æ``Y ∂```d É````NCG ™``£``≤``J ’h
n ™```
Ëó``≤``dG ≥```∏n ```ÿG n j ó``b É``ª``c
o bô```o ≥```aô```H √o GQƒ```````````Y QGO ø````μ````dh
º«∏°S ≈``Ñ``≤``©``dG ‘ È``°``ü``dG ¿EÉ````a È``°``UGh ô``gó``dG Ö``jô``d ´õ```Œ ’h
Ωƒ``ª``¡``dG ¬```©`` p `Jo äÉ````a É````en ’h
o `Lô`` ÉÄ«°T ∂``æ``Y ø``
m `¨```Ã n Ln É``ª``a
o ´l õ``````

.١٥٥
١٥٥‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﻣﻨﺼﻮﺭ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﻜﺮﻳﺰﻱ‬
Oƒ````dƒ````e ’h ó`````````dGh ’h ,’ ô≤ØH ∂``æ``e ≥``jó``°``ü``dG ¢`t `ù``ë`
p `j ’
n `dCÉ```°```S hCG
Oƒ``é``j ∂``«``∏``Y …ò`````dG â`` Ó``«``î``H â```dCÉ```°```S GPEG ∫P ∑GP

.١٥٩
١٥٩‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﹶﻋ ﹾﺒﺪ ﺍﻟﻌﺰﻳﺰ ﹾﺑﻦ ﺳﻠﻴﲈﻥ ﺍﻷﺑﺮﺵ‬
ô`` n eo ô``≤ØdG ø``e ∫É``e GP ¿Éc ¿EGh
o bƒ ¬``fEÉa ¢``û«©H ™``æ≤j ⁄ Aô``ŸG GPEG
ô``°ùjC
o s π``°†ØH â``fCÉa
Gh ≈``æn ZCG ˆG º¡æ«H ∂«æ¨oj ¢``SÉædG π``°†a ¿Éc GPEG

.١٦٢
١٦٢‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﻣﻨﺼﻮﺭ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﻜﺮﻳﺰﻱ‬
n `jo h »°†≤j ˆG
Qo uó``≤` s ¿EÉ``a ;äOQC n G áLÉM πc ‘ ø``ªMôdG ≈``∏Y πcƒ``J
Ò` o °``ü``o
o `î``à``j É````en ó``Ñ``©``∏``d É````eh ¬``Ñ`` p j √óÑ©H Gô``eCG ¢Tô©dG hP Oô``o
p j Éen ≈``àe
Qòëj å«M øe ˆG s ¿PEÉ` H ƒéæjh ¬æeCG ¬``Lh øe ¿É``°ùfE’G ∂∏¡j ó``bh

.١٦٦
١٦٦‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﻷﺑﺮﺵ‬
OhOô```````e Q uó``````````bo É```````en ¢```ù```«```∏```a É¡«©°S ø```e ∂``°``ù``Ø``f ≈``∏``Y ¿ƒ`````
u ng
Oƒ```ª```fi ¬````æ````e AÉ````°````†````b π``````c ¬≤∏N ‘ ˆG s º``μ``ë``H ¢``````VQGh
 AGô````````¨dG QQódG ٦٠

.١٦٨
١٦٨‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﻣﻨﺼﻮﺭ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﻜﺮﻳﺰﻱ‬
ÜGƒ``````
o `HCGh ÜÉ```Ñ```°```SCG ô``jOÉ``≤``ª``∏``dh Gô``°ùoj ¿EGh Gô``°ùY ¿EG ôjOÉ≤ŸG …ô``Œ
ÜÉ```H
o √Qhô```°```ù```e ø```e í``às ``Ø``J ’EG ¬ÑgGòe ä só``°ùfG ’h ô°ùY óà``°TG Ée

.١٧٨
١٧٨‫ﺹ‬‫ ﺹ‬:‫ﳑﺎ ﻗﻴﻞ ﰲ ﹸﺧ ﹸﻠﻖ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻵﺧﺮﻳﻦ‬
äGhGó``©``dG
p u `Zn ø``e »Ñ∏b
º`` n o `MQCG
â``` ó`` o `Ø``Y É``Ÿ
m `MCG ≈``∏``Y ó``≤``MCG ⁄h äƒ`
äÉ``«``ë``à``dÉ``H »``æ``Y ô``°``û``dG ™`````aOC’ ¬``à``jDhQ ó``æ``Y …hó```Y »```«u ```MCG ÊEG
äÉÑfi »``Ñ``∏``b »``°``û``Mo ó``b É``‰CÉ``c ¬°†¨HCG ¿É``°``ù``fEÓ`d ô°ûÑdG ô``¡``XCGh

.١٨٧
١٨٧‫ﺹ‬‫ ﺹ‬:‫ﻭﺃﻧﺸﺪﲏ ﺍﺑﻦ ﺯﻧﺠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
n ±ô°ûà°ùj
Öo £©dG n »μd¬«aÖ«Y’øŸ ܃``«©dG
n ¿ƒ``¨Ñj ¢``SÉædG ‘ ¿ƒ``°ûÁ
Gƒ``Hòc Gƒ``ª∏©j ⁄ ¿EGh Gƒ``YGPCG Gô``°T Gƒª∏Y ¿EGh √ƒ``Øîj ÒÿG
n Gƒ``ª∏©j ¿EG

o `°``ù``dh
™WÉ≤H ÜÉ``à``©``dG ó©H º¡d â`
™FÉW Ò``Z É``gQÉ``c É```gÉ```JCG É```en GPEG
´RÉéH ∫ƒ``¡``÷G π¡L ø``e É```fCG É``eh
.١٨٩
١٨٩‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﻋﲆ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺒﺴﺎﻣﻲ‬
º¡«∏Y
o »```≤```HCGh ÊGƒ`````NEG Ö```JÉ```YCG
á``dR ∫s Rn ¿EG Aô````ŸG Ö```fP ô```Ø```ZCGh
¬``dò``Yh º``«``∏``◊G Ωƒ```d ø``e ´õ````LCGh

.١٩١
١٩١‫ﺹ‬‫ ﺹ‬:‫ﻭﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﺃ ﹺﰊ ﻋﲇ ﺍﻟﺼﻴﺪﺍﻭﻱ‬
¬ÑJÉ©J ’ …ò```dG ≥∏J ⁄n ∂∏«∏N n
É``ÑJÉ©e Qƒ``eC’G πc ‘ â``æc GPEG
k
¬``Ñ``fÉ``›h Iô`````e Ö`````fP
m ±QÉ````≤````ek ¬``fEÉa ∑É``NCG π``°Up hCG Gó``MGh ¢``û©a
?¬HQÉ°ûe ƒØ°üJ ¢SÉædG …CGh âĪp Xn iòn ≤dG
n ≈∏Y GQGôep Üô``°ûJn ⁄ âfCG GPEG
 ٦١
’ƒ``NO ¿É``°``ù``∏``dG ¬``d ™«£à°ùj ’
’ƒ°Uh ¿ƒÄ°ûdG ø``e OGDƒ``Ø``dG ºàc
’hò``Ñ``e É``«``°``TÉ``a IhGó```©```dG …P ø``e
πªLCÉa ¢``†«¨ÑdG â``°†¨HCG âfCG ¿EÉa
π≤YÉa ¢``†«¨ÑdG iƒ``¡J hCG ∂``Ñ«ÑM
¬ªã«N »````Hp nCG ø``HG É¡«a âØà°SÉa
¬eôμY ø``Yn ∑Éë°†dG ihQ ∫É`` n `bn
¬```ª```Mô```ŸÉ```H çƒ````©````Ñ````ŸG É```æ```«```Ñ```f
¬```eô```M É`````æ`````HQ çÓ````````K ¥ƒ````````a
.٢٢٠
٢٢٠‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﳌﻨﺘﴫ ﹾﺑﻦ ﺑﻼﻝ ﺍﻷﻧﺼﺎﺭﻱ‬
√Oõ``````a GÈ`````°`````T É````````fO GPEGh
√ó````é````j Ó`````¡`````L Oô`````````j ø`````ª`````a
o `∏o ` ã``e ’EG É````fCG π``¡``a
?√QhÉ`````MCG PEG ¬`
√ô``gÉ``b º``∏``ë``à``dÉ``H ÊEÉ`````a »``
s `∏```Y
.٢٢٢
٢٢٢‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﹶﻋ ﹾﺒﺪ ﺍﻟﻌﺰﻳﺰ ﹾﺑﻦ ﺳﻠﻴﲈﻥ ﺍﻷﺑﺮﺵ‬
s `jn ô```Œ ’
iô``L GPEG º``«``Ä``∏``dG ™``e ø``
iΰTGÉen ¢†Ñ≤jÚMáeGóædG…ƒëj
AGô````````¨dG QQódG
.١٩٨
١٩٨‫ﺹ‬‫ ﺹ‬:‫ﻭﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ‬
’õ``æe ∑OGDƒ``a ø``e ∑ô``°ùd π``©LG
…ò``dG ≈``dEG ´É£à``°SG GPEG ¿É``°ù∏dG ¿EG
√Ò``Zh ≥jó``°üdG ‘ ∑ô``°S
s â``«ØdCG
.٢١٤
٢١٤‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪ ﲪﻴﺪ ﹾﺑﻦ ﻋﻴﺎﺵ‬
É``WôØe AÓ``NC’G Ö``M ‘ ∂``J ’h
¢``†¨Ñe â``fCG ≈``àe …Qó``J ’ ∂``fEÉa
.٢١٧
٢١٧‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﺍﳊﺴﻦ‬
¬ª∏¶e ‹ ∑ó```æ```Y …ó``«``°``S É```j
¬``î``«``°``T ø`````Y ¬`````jhô`````j ¬`````fEÉ`````a
≈Ø£°üŸG ø```Yn ¢``SÉ``Ñ``Y ø```HG ø``Y
¬``∏``N ø`````Yn π`````ÿG Ohó````°````U ¿CG
√Oƒ```````H ≥`````jó`````°`````ü`````dG ±É``````°``````U
¬``«``Ø``°``ù``dG ≥```£```f GPEG º````∏````MGh
.٢٢٠
٢٢٠‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ‬
¬∏©ØH ∫ƒ```¡```÷G â``«``aÉ``c É````fCG GPEG
¢ûFÉW π``¡÷ÉH ¢``TÉW É``en GPEG ø``μdh
É“É``°ûe â``«≤d ¿EG ∂fÉ``°ùd ß``ØMG
¬``°Vô©H º«Ä∏dG ¢VôYp …Î``°ûj øe
 AGô````````¨dG QQódG ٦٢

.٢٢٦ ‫ﺹ‬:‫ﺃﻧﺸﺪﲏ ﻣﻨﺼﻮﺭ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﻜﺮﻳﺰﻱ‬

٢٢٦‫ﺹ‬:‫ﺍﻟﻜﺮﻳﺰﻱ‬
ÓLôdG Ωó``≤j A»``°T ΩCÉ``°TCG ¥ôÿGh ¬©ÑàJ â````fCG A»``°``T ø````ÁCG ≥``aô``dG
s Ö≤ëà°ù«d
ÓdõdG p ’ ≥aôdG Öcôj p øe ô``ØX ≈``dEG ó``ªM ø``e â``ÑãàdG hPh

.٢٣٠
٢٣٠‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﻟﺒﺴﺎﻣﻲ‬
ÜOC’É```H OÉ``°``S ó``b ø``e Oƒ``°``ù``ŸG π``H √OODƒ``°``S ∫É``ŸÉ``H ø``en oOƒ``°``ù``ŸG
s ¢ù«d
Ö°ûædGh ∫Gƒ``eC’G GP ™ªL ‘ ΩGO Éen √OODƒ``°``S ∫Gƒ```eC’É```H OÉ``°``S ø``e ¿C’
Ö©J ‘h ∫P ‘ ô````eC’G ø``e ¿ƒ``` og ≈``dEG Ò°üj ∫É```e ¬``d É``eƒ``j π`` s `b ¿EG

٢٣٤‫ﺹ‬
٢٣٤ ‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﺑﻦ ﺯﻧﺠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
¬``````````HOCG ‘ ≈`````à`````Ø`````dG ’EG t `c ≈````à````Ø````dG ¢```ù```«```d
≈```à```Ø```dG π``````
¬```Ñ```°```ù```f ø````````e ¬````````H ≈```````````````dhCG ≈```à```Ø```dG ¥Ó````````````NCG ¢````o `†`````©`````Hh
¬````Ñ````©````d hCG √ uó````````````````L ‘ o
¬```fÉ```°```ù```d A…ô````````````eG ∞``````à`````` Mn
s
¬`````Ñ`````cô`````e `cu Qo
‘ Ö````````````````````
n ¬```∏```à```≤```e ≈````````¡n ````````∏t ````````dG Ú`````````H

.٢٣٧
٢٣٧‫ﺹ‬‫ ﺹ‬:‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ‬
Ühò``
o n `bn ɪ«a ¥n uó```°```o Uh
`c ƒ```gh ∫É``` o
¬dÉe IÌ```c Aô```
p `ŸG ܃` u `¨``j
n `«``Y »``£`
Ö` o `ª``
o `«``Ñ``d ƒ````gh ΩGƒ```````bC’G ¬```≤`` u `ë``
n `jo ¬dÉe á``∏``bp Aô````ŸG
p π``≤``©``H …Qõ`````jn h

.٢٣٧
٢٣٧‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﺧﻠﻒ ﺍﻟﺘﻴﻤﻲ ﺑﺎﻟﻜﻮﻓﺔ‬
Öfòe
o ¢``SÉædG øe ≈``≤∏j øe πc ≈``dEG k `≤``
á``LÉ``◊ hó``¨``j Ú```M Ó`` p `eo s¿CÉ`````c
Ö``Môe
o äÉ``e É``eó©
p eo ÊhCGQ É``ª∏a ÉÑMôe :¿ƒ``dƒ``≤``j »ªY ƒæH ¿É``ch
 ٦٣ AGô````````¨dG QQódG

.٢٤١
٢٤١-٢٤٠
٢٤٠‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪ ﻣﻨﺼﻮﺭ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ‬
n
É¡YÉ``°VCÉa ÜCm G ø``Yn IAhô``ŸG çQh Dhô```eG É``¡``cQó``jo ¢ù«d IAhô````ŸG ¿EG
É``¡YÉWCÉa ≈``∏©dG Ö``∏W ø``Yn ¬``à¡fh n
É``æ``ÿGh IAÉ``fó``dÉ``H ¢ùØf ¬```Jô```eCG
É``¡YÉH IAhô``ŸG É``¡H Ëô``μdG »``æÑj k
᪫¶Y Qƒ````eC’G ø``e ÜÉ``°``UCG GPEÉ```a
.٢٤٢
٢٤٢:‫ﺍﻟﺒﻐﺪﺍﺩﻱ‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬
:‫ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
¬H ƒª°ùJ øe ƒt ª°So ∂æY ø¨j ⁄ É«eÉ°S ∂°ùØf ∫É©ØH øμJ ⁄ ¿EG
¬Ñ«``°üæH Gò``NBG √ó``Œ ⁄ ¿EG ™LGôH åjó◊G ≈``∏Y Ëó≤dG ¢``ù«d
¬Ñjô≤d Gó``YÉ``Ñ``e Ö``jô``≤``dG Gó```Zh √Oƒ```H ó``«``©``Ñ``dG ÜÎ`````bG É```Ãô```dh

.٢٤٤
٢٤٤‫ﺹ‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬
‫ ﺹ‬:‫ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
?™Øàæe
o äƒ``ŸG π``Ñb ∫ÉŸÉH â``fCG π``g ¬``KQGƒ``d É``«``fó``dG ‘ ∫É```ŸG ™`
n `eÉ``L É``j
™``£≤æe äƒ``ŸG ó``©H ∂``¶M s¿EÉ``a π``¡e
m ‘ äƒ``ŸG π``Ñb ∂``°ùØæd Ωó``b

.٢٤٩
٢٤٩‫ﺹ‬:‫ﺍﻟﻘﺮﺷﻴﲔ‬
‫ﺹ‬:‫ﺍﷲ ﺍﻟﻴﲈﲏ ﻟﺒﻌﺾ ﺍﻟﻘﺮﺷﻴﲔ‬ ‫ﺃﻧﺸﺪﲏ ﹶﺃ ﹾ ﹶ‬
‫ﲪﺪ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬
n ≈∏Y ÉØbh ¬∏©LCGh
¢VôØdGh ¢Vô≤dG Ö` o
l `dÉ``W AÉ```L É``ª``∏``c ‹É```e ∫ò``HC É``°``S
»``°VôY ¬eDƒd øYn âæ``°U
o ɪ«Äd É``eEGh ¬``°VôYp Oƒ÷ÉH âæ`` o °U o É``Áôc É``eEÉa

.٢٥٠
٢٥٠‫ﺹ‬‫ ﺹ‬:‫ﻟﻘﺪ ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﺇﹺ ﹾﺳ ﹶﺤﺎﻕ ﺍﻟﻮﺍﺳﻄﻲ‬
¬``©n ` en ìÓ```a ’ ΩDƒ```∏```dGh π``î``Ñ``dGh ¬``©n ``°``S u
n Ωƒ```ª```¡```dG ø````e º````g π```μ```d
¬©ªL ø```e Ò```Z ∫É`````ŸG π````cCÉ````jh ¬```∏```cBG Ò```` n
o `Z ∫É```````ŸG ™``ª``é``j ó````b
s bn ø````en
¬©Øf ¬``°``û``«``©``H É``æ``«``Y ô````` ¬H ∑É`````JCG É```en ô```gó```dG ø```e π```Ñ```bCG

٢٦١‫ﺹ‬
٢٦١ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬
‫ ﺹ‬:‫ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
ø```jR ∂``«``£``©``j É`````en π``«``∏``b ¿EÉ``````a ∞jô°T ≈``à``a π«∏≤dG ≈``£``YCG GPEG
Ú``°``T ∂``«``£``©``j É`````en Ò```ã```c ¿EÉ``````a ÊO ø````e á```«```£```©```dG ø```μ```J ¿EGh
 AGô````````¨dG QQódG ٦٤

.٢٦٧
٢٦٧‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ‬
√ô¨``°U øe ô``°ûdG ∫É``©a Ò¨``°U ’h ¬``∏©ØJ Ò``ÿG ™«æ``°U ¿ô``≤– ’
√Èc øe Öé©dG â∏WCG ÜGƒ``ãdG óæY øm °ùn Mn øe äô¨°üà°SG …òdG âjCGQ ƒ∏a

٢٦٨‫ﺹ‬
٢٦٨ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬
‫ ﺹ‬:‫ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ‬
n ø``μj
ôLCG ’h ó``ªM ÒZ ‘ É©FÉ``°V ¬∏gCG Ò``Z ‘ ±hô``©ŸG ™``°† n jn ø``eh
ôμ°T …P ÒZ A…ôeG óæY â©bh GPEG n fo ôØco øe A…ôeCG Ö°ùMh
Ég oOƒëLo ≈ª©

.٢٧٠
٢٧٠‫ﺹ‬ ‫ﴈ ﱠﹸ‬
‫ ﺹ‬:‫ﺍﷲ ﹶﻋ ﹾﻨ ﹸﻪ‬ ‫ﲇ ﹾﺑ ﹸﻦ ﹶﺃ ﹺﰊ ﹶﻃﺎﻟﹺ ﹴ‬
‫ﺐ ﹶﺭ ﹺ ﹶ‬ ‫ﹶﻗ ﹶ‬
‫ﺎﻝ ﹶﻋ ﹺ ﱡ‬

É``¡``dÉ``f ø````e ˆG ns n´É```````````Wn nCG GPn pEG n `°``n `ù```Mr nCG É```en
É```¡n ```dn É```Ñn ```br pEGhn É```«n ```fr tó```dG ø``
É```¡n ```dn É```Ñn ```br EGp QÉ`````
p `Hn rOEÓ n ô````
p ``````d ¢````V s Yn É¡n ∏p °†r an ø`` r ep ¢`n `SÉ``æs `dG ¢``SGƒ``j ⁄ ø``e
É``¡n ` dn É``°``n S ø```
r `nŸp É```«n ```fr tó```dG ø```
n `ep §`````
p YG r hn Gô`
k `FÉ`
p `Mn É``jn π` n `dr G ∫G
p `°``r†``Ø` n MGn
n hn Rn Qr ò```` r
É```¡n ```dn É```ãn ```er nCG á```
p `Ñs ````◊É``` o ∏p ```î```o
n r `Hp ∞``` r j n `÷G
Gõ``` n r ™`
o `jô`p `°`n`S ¢``Tp ô``r ©n ``dr G GPn s¿EÉp `````an

.٢٧٦
٢٧٦‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﺇﹺ ﹾﺳ ﹶﺤﺎﻕ ﺍﻟﻮﺍﺳﻄﻲ‬
n øen
ɪ©ædG πªμà°ùj ⁄ ôμ``°ûdG ™«s °V ɪ°ù≤dG
p ∫õéà°ùJ »c ôμ°ûdG ≈∏Y ßaÉM
Éeóf ¬H Ö``°ùμj ⁄ ôμ``°ûdG Ωõ∏j øe ¬````````d On ÉØf ’ õ``````æc ˆ ô`````μ°ûdG

.٢٨٤
٢٨٤‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﺑﻦ ﺯﻧﺠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻟﻸﻓﻮﻩ ﺍﻷﻭﺩﻱ‬
GhOÉ``°``S º``¡``do É``¡``Lo GPEG IGô```
n °```Sn ’h n ôn °Sn ’ ≈°Vƒan ¢SÉædG ío ∏o °üjn ’
º¡d IG
oOÉ`````JhCG ¢``n `Sô```Jo ⁄ GPEG OÉ``ª``Y ’h Ió``ª``YCÉ`H ’EG ≈``æ``àn `Ñ``jo ’ â`
o `«``Ñ``dGh
GhOÉ``c …ò``dG ô``eC’G Gƒ```cQOCG øcÉ°Sh l Ió```ª```YCGh Ol É````````JhCG ™```
n ª```Œ
s ¿EÉ`````a
oOÉ``≤``æ``J QGô``°``TC’É``Ñ``a â```ds ƒ```J ¿EÉ````a âë∏°U Éen …CGôdG πgCÉH QƒeC’G i nó¡Jo
 ٦٥ AGô````````¨dG QQódG

.٢٩٢
٢٩٢‫ﺹ‬‫ ﺹ‬:‫ﻗﺎﻝ ﺑﴩ ﹾﺑﻦ ﺍﳊﺎﺭﺙ‬
á`````````«aÉ©dGh ΩÓ`````°SE’G ∑ó``````æYh â``FÉ``a ≈``∏``Y É``«``fó``dG ‘ ¢```SCÉ```J ’
¬``«``aÉ``c â````FÉ````a ø`````e É``ª``¡``«``Ø``a ¬d ≈``©``°``ù``J â``æ``c ô`````eCG äÉ````a ¿EG

.٢٩٣
٢٩٣‫ﺹ‬‫ ﺹ‬:‫ﺭﺃﻳﺖ ﻋﲆ ﺣﺠﺮ ﺑﻄﱪﺳﺘﺎﻥ ﻣﻜﺘﻮﺏ‬
ô°Vh ∞``jô``a :¿É``Ø``°``ü``f ô```gó```dGh ô```eh ƒ``∏``ë``a :¿É`````fƒ`````d ¢```û```«```©```dG
ô``Mh ∫ò```æ```a :¿É````æ````KG ¢```SÉ```æ```dGh Qq oOh ô``©``Ñ``a :¿BGõ```````L ≥```£```æ```dGh
ô````
t `μ````
p `jo π`````«`````dh ∫hõ`````````j QÉ`````¡`````f ô``°``Th Ò```î```a :¿É`````eƒ`````j ∂```eƒ```j
ô````
q `“ o n GP ≈```∏```Y Ú```æ```°```ù```dG π`````ch ≈°†e ø``e ≈``∏``Y ¿É```eõ```dG ∑Gò````ch

.٢٩٦
٢٩٦‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﻣﻬﺪﻱ ﹾﺑﻦ ﺳﺎﺑﻖ‬
o `Wƒ``dGh QGó```dGh
ø` o É橪éj ô``gó``dGh πm ¡n en hP ¢``û«©dGh É``gô¡X ≈``∏Y É``æc
o
ø``ØμdG É``¡æ£H ‘ É``橪éj Ωƒ``«dÉa ÉæàØdCG ∞jô``°üàdG hP ô``gódG ¥ôØa
o
ø``eõ``dGh oΩÉ`````jC’G √QGó```bCÉ```H »``JCÉ``J ó``MCG ≈``∏Y ≈``≤Ñj ’ ô``gódG ∂``dòc

.٢٩٦
٢٩٦‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪ ﺍﺑﻦ ﹶﺃ ﹺﰊ ﻋﻴﻴﻨﺔ ﺍﳌﻬﻠﺒﻲ‬
GÈ``àYG ¿EG É``¡«a IÈ``Y iCGQ ’EG GôμàHG ’h »``M ≈∏Y Ωƒ``j ìGQ
n É``e
u `J ≈``à``M
GÒ``Z É``¡``d Ωƒ````b ‘ ô```Kƒ`` âaô°üfÉa ôgódG ‘ áYÉ°S âJCG ’h
GÈÿG ÖàμJ ⁄ É¡°ùØfCG Ö«Z øYn É``¡``°``ù``Ø``fCG ΩÉ```````
n n `«```∏```dG ¿EG
`jC’Gh ‹É``

.٢٩٧
٢٩٧‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﹶﻋ ﹾﺒﺪ ﺍﻟﻌﺰﻳﺰ ﹾﺑﻦ ﺳﻠﻴﲈﻥ‬
É¡Ñ«``°ü«°S É``e ∂``æe »``°ùØf QPÉ``– Üô``¡e
l ∂``æe É``e äGò``∏dG ΩPÉ``g É``jCG
s
É¡Ñ«``°üf ø``gó©H »JCÉ«``°S »``°ùØfh ¢``ùØfCG Ú``H âª``°ùu bo É``jÉæŸG â``jC
o GQ
 AGô````````¨dG QQódG ٦٦

.٢٩٩
٢٩٩‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻭﺍﻋﻈﺎ ﻫﺎﺭﻭﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‬
¢``Sô``◊Gh ÜÉ``é`
s `◊É``H â©æ“ ƒ```dh m Øn fn ’h ±ô``W ‘ äƒ``ŸG ø``eCÉJ ’
¢``ù
s `eh É```æ```e ´m Qp só````````````eo π```μ```d
¢````SÎ``` Ió``°UÉb äƒ``ŸG ΩÉ¡``°S ¿CÉ``H º``∏YGh
¢ùÑ«dG ≈∏Y …ôŒ ’ áæ«Ø°ùdG ¿EG É¡μdÉ``°ùe ∂∏``°ùJ ⁄h IÉéædG ƒ``LôJ

É¡«æÑf ô```gó```dG ÜGô````ÿ É`````fQhOh
É¡«a É```en ∑ô```J É¡«a á``eÓ``°``ù``dG ¿CG
É¡«éæj çGó```MC’G ø``e QGô`
o `Ø``dG ’h
É``¡``«``°``ù``Á hCG É```eƒ```j á```«```æ```ŸG ø````e
.٣٠٠
٣٠٠‫ﺹ‬‫ ﺹ‬:‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ‬
É¡©ª‚ çGÒ````ŸG …hò````d É``æ``dGƒ``eCG
âª∏Y óbh É«fódÉH ∞∏μJ ¢ùØædGh
∞∏J øe ¢ùØædG »éæJ áeÉbE’G Óa
É¡ëo Ñu ``°üj Ql hRn É¡d ¢``ù``````Øf π````````ch

.٣٠٢
٣٠٢‫ﺹ‬ ‫ﻗﺎﻝ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬
‫ ﺹ‬:‫ ﺭﺃﻳﺖ ﺃﻋﺮﺍﺑﻴﺎ ﻭﻗﻒ ﻋﲆ ﻣﻘﱪﺓ ﻭﻫﻮ ﻳﻘﻮﻝ‬:‫ﺍﻫﻴﻢ ﹾﺑﻦ ﻳﺰﻳﺪ‬
ó``jõ``J Qƒ``
o `Ñ```≤```dGh ¿ƒ``°``ü``≤``æ``j º``¡``a º``¡``FÉ``æ``Ø``H È```
n `≤````en ¢````SÉ````fCG π```μ```d
o
ó``jó``L AÉ``æ``Ø``dÉ``H â``
m `«```Ÿ GÈ`````bh äôØbCG ób »` m `◊ GQGO iô``Jn ¿EG É``eh
ó``«``©``Ñ``a ≈```≤```à```ŸG É````````eCGh ¿Gó```````
m `a o
º¡∏t fi É```eCG AÉ``«``MC’G IÒ``
`L º¡a
‫‪٦٧‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫اﻟﺨﺎﺗﻤﺔ‬
‫ﴈ ﱠ‬
‫ﺍﷲ ﻋﻨﻪ‪ :‬ﻗﺪ ﺫﻛﺮﻧﺎ ﺍﻟﻴﺴﲑ ﻣﻦ ﺍﻟﻜﺜﲑ ﻣﻦ ﺍﻵﺛﺎﺭ ﻭﺍﻟﻘﻠﻴﻞ‬ ‫ﻗﺎﻝ "ﺍﺑﻦ ﺣﺒﺎﻥ" ﹶﺃ ﹸﺑﻮ ﺣﺎﺗﻢ ﹶﺭ ﹺ ﹶ‬
‫ﻣـﻦ ﺍﳉﺴـﻴﻢ ﻣﻦ ﺍﻷﺧﺒـﺎﺭ ﰲ ﻛﺘﺎﺑﻨﺎ ﻫـﺬﺍ ﺑﲈ ﻧﺮﺟﻮﺍ ﺃﻥ ﺍﻟﻘﺎﺻﺪ ﺇﱃ ﺳـﻠﻮﻙ ﺳـﺒﻴﻞ ﺫﻭﻱ‬
‫ﺍﳊﺠﻰ ﻭﺍﻟﺴـﺎﻟﻚ ﻣﻘﺼﺪ ﺳـﺒﻴﻞ ﺃﻭﱄ ﺍﻟﻨﻬﻰ ﻳﻜﻮﻥ ﻟﻪ ﻓﻴﻬﺎ ﻏﻨﻴﺔ ﺇﻥ ﺗﺪﺑﺮﻫﺎ ﻭﺍﺳـﺘﻌﻤﻠﻬﺎ‬
‫ﻭﺇﻥ ﻛﻨﺎ ﺗﻨﻜﺒﻨﺎ ﻃﺮﻕ ﺍﳌﺴﺎﻧﻴﺪ ﻭﲣﺮﻳﺞ ﺍﳊﻜﺎﻳﺎﺕ ﻭﺃﻧﺎﺷﻴﺪ ﺍﻷﺷﻌﺎﺭ ﺇﻻ ﹶﻣﺎ ﱂ ﻧﺠﺪ ﺑﺪﺍ ﻣﻦ‬
‫ﺇﺧﺮﺍﺟﻬﺎ ﻛﺎﻹﻳﲈﺀ ﺇﱃ ﺍﻟﴚﺀ ﻭﺍﻹﺷـﺎﺭﺓ ﺇﱃ ﺍﻟﻘﺼﺪ ﺟﻌﻠﻨﺎ ﱠ‬
‫ﺍﷲ ﳑﻦ ﺩﻋﺘﻪ ﺗﺒﺎﺷـﲑ ﺍﻟﺘﻮﻓﻴﻖ‬
‫ﺍﱃ ﺍﻟﻘﻴـﺎﻡ ﺑﺤﻘﺎﺋـﻖ ﺍﻟﺘﺤﻘﻴـﻖ ﺇﻧﻪ ﻣﻨﺘﻬـﻰ ﺍﻟﻐﺎﻳﺔ ﻋﻨﺪ ﺭﺟـﺎﺀ ﺍﳌﺆﻣﻨﲔ ﻭﺍﳌﺎﻥ ﻋـﲆ ﺃﻭﻟﻴﺎﺋﻪ‬
‫ﺑﻤﻨﺎﺯﻝ ﺍﳌﻘﺮﺑﲔ‪.‬‬
‫ﺍﷲ ﻋﲆ ﹸﳏ ﱠﹶﻤﺪ ﺧﺎﺗﻢ ﺍﻟﻨﺒﻴﲔ ﻭﻋﲆ ﺁﻟﻪ ﺍﻟﻄﺎﻫﺮﻳﻦ ﺍﻟﻄﻴﺒﲔ ﻭﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬ ‫ﻭﺻﲆ ﱠ‬
‫ﺹ‪.٣٠٣‬‬

‫ﺗﻢ ﺑﺤﻤﺪ ﺍﷲ ﻭﺗﻮﻓﻴﻘﻪ ﻭﺗﺴﺪﻳﺪﻩ ‪،،،‬‬

‫‪١٤٣٤‬ﻫـ‬
‫ﻫـ‬ ‫‪ -١٥‬ﺫﻱ ﺍﻟﻘﻌﺪﺓ‪١٤٣٤ -‬‬
‫‪-١٥‬‬
‫‪٢٠١٣‬ﻡ‬
‫‪٢٠١٣/٩/٢١‬‬ ‫‪٢١‬‬
AGô````````¨dG QQódG ٦٨
‫‪٦٩‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫اﻟــﻔــﻬــﺮس‬
‫‪áëØ°üdG‬‬ ‫‪´ƒ````````````````°Vƒ``````ŸG‬‬ ‫‪Ω‬‬
‫‪٥‬‬ ‫ﺍﳌﻘﺪﻣﺔ‪.....................................................................‬‬ ‫‪١‬‬
‫‪٧‬‬ ‫ﻣﺮﺍﺗﺐ ﺍﻟﺪﻫﺎﺀ ﻭﺩﺭﺟﺎﺕ ﺍﳉﻬﻼﺀ‪............................................‬‬ ‫‪٢‬‬
‫‪٧‬‬ ‫ﺧﲑ ﻣﺎ ﹸﻳﻌﻄﻰ ﺍﻟﺮﺟﻞ ‪.......................................................‬‬ ‫‪٣‬‬
‫‪٧‬‬ ‫ﹺ‬
‫ﺍﳊ ﹶﻜﻢ ﻗﻮﺕ ﺍﻟﻌﻘﻞ ‪.........................................................‬‬ ‫‪٤‬‬
‫‪٧‬‬ ‫ﺍﻟﻌﻘﻞ ﺩﻭﺍﺀ ﺍﻟﻘﻠﻮﺏ ‪........................................................‬‬ ‫‪٥‬‬
‫‪٧‬‬ ‫ﻋﻘﻞ ﺳﺪﻳﺪ ﻣﻊ ﺗﻘﻮ￯ ﺍﷲ‪.......................................‬‬ ‫ﺃﻧﻔﻊ ﺍﻷﺷﻴﺎﺀ ﹸ‬ ‫‪٦‬‬
‫‪٧‬‬ ‫ﺣﺴﻦ ﺍﻟﻌﻘﻞ ﺃﻧﻔﻊ ﻣﻦ ﺣﺴﻦ ﺍﻟﻮﺟﻪ‪..........................................‬‬ ‫‪٧‬‬
‫‪٨‬‬ ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻤﻞ‪........................................................‬‬ ‫‪٨‬‬
‫‪٨‬‬ ‫ﻻ ﺗﺴﺘﺤﻘﺮ ﺃﺣﺪﺍ ‪...........................................................‬‬ ‫‪٩‬‬
‫‪٨‬‬ ‫ﺍﻟﻌﺎﻗﻞ ﻣﻦ ﻋﺮﻑ ﻋﻴﻮﺏ ﻧﻔﺴﻪ‪...............................................‬‬ ‫‪١٠‬‬
‫‪٨‬‬ ‫ﻋﻼﻣﺎﺕ ﺍﻟﻌﺎﻗﻞ ﰲ ﻣﺮﺍﺣﻞ ﻋﻤﺮﻩ‪............................................‬‬ ‫‪١١‬‬
‫‪٨‬‬ ‫ﻳﻨﺒﻐﻲ ﻟﻠﻌﺎﻗﻞ ﲡﻨﺐ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ ‪.............................................‬‬ ‫‪١٢‬‬
‫‪٨‬‬ ‫ﺍﻟﻌﺎﻗﻞ ﹶﻣﻦ ﻳﻌﺮﻑ ﺣﺪﻭﺩﻩ‪...................................................‬‬ ‫‪١٣‬‬
‫‪٩‬‬ ‫ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻌﺎﻗﻞ‪..........................................................‬‬ ‫‪١٤‬‬
‫‪٩‬‬ ‫ﻻ ﲤﺪﺡ ﻏﲑﻙ ﺑﲈ ﻟﻴﺲ ﻓﻴﻪ‪...................................................‬‬ ‫‪١٥‬‬
‫‪٩‬‬ ‫ﺍﻻﺳﺘﲈﻉ ﻟﻠﻌﺎﻗﻞ ﻣﻐﻨﻢ ﻭﺇﻥ ﻗﻞ ‪..............................................‬‬ ‫‪١٦‬‬
‫‪٩‬‬ ‫ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﻌﺎﻗﻞ‪........................................................‬‬ ‫‪١٧‬‬
‫‪٩‬‬ ‫ﺗﺸﺒﻴﻪ ﲨﻴﻞ ﻟﻠﻌﻘﻞ ﻭﺍﻟﺼﱪ ‪..................................................‬‬ ‫‪١٨‬‬
‫‪٩‬‬ ‫ﺗﺰﻭﺩ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ﳌﺎ ﺑﻌﺪ ﺍﳌﲈﺕ ‪...........................................‬‬ ‫‪١٩‬‬
‫‪١٠‬‬ ‫ﻻ ﺃﻃﻴﺐ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﺍﻟﻠﺴﺎﻥ ﺇﺫﺍ ﻃﺎﺑﺎ ﻭﻻ ﺃﺧﺒﺚ ﻣﻨﻬﲈ ﺇﺫﺍ ﺧﺒﺜﺎ ‪...............‬‬ ‫‪٢٠‬‬
‫‪١٠‬‬ ‫ﻛﻴﻒ ﻳﺪﻳﺮ ﺍﻟﻌﺎﻗﻞ ﺃﺣﻮﺍﻟﻪ؟‪..................................................‬‬ ‫‪٢١‬‬
‫‪١٠‬‬ ‫ﺍﺳﺘﻌﺪ ﳌﺎ ﺑﻌﺪ ﺍﳌﻮﺕ ‪........................................................‬‬ ‫‪٢٢‬‬
‫‪١٠‬‬ ‫ﺍﻟﻌﻠﻢ ﻳﻘﺘﴤ ﺍﻻﺑﺘﻌﺎﺩ ﻋﻦ ﺃﺑﻮﺍﺏ ﺍﻟﺴﻼﻃﲔ‪..................................‬‬ ‫‪٢٣‬‬
‫‪١٠‬‬ ‫ﺍﻟﺘﺄﲏ ﺑﻄﻠﺐ ﺍﻟﻌﻠﻢ‪..........................................................‬‬ ‫‪٢٤‬‬
‫‪١١‬‬ ‫ﺍﻟﻌﻠﻢ ﻣﻘﺼﻮﺩ ﻟﻐﲑﻩ ﻻ ﻟﺬﺍﺗﻪ ‪................................................‬‬ ‫‪٢٥‬‬
‫‪١١‬‬ ‫ﺍﻗﺘﻀﺎﺀ ﺍﻟﻌﻠﻢ ﺍﻟﻌﻤﻞ‪........................................................‬‬ ‫‪٢٦‬‬
‫‪١٢‬‬ ‫ﺍﳌﺎﻝ ﻳﻔﻨﻰ ﻭﺍﻟﻌﻠﻢ ﻳﺒﻘﻰ ‪.....................................................‬‬ ‫‪٢٧‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٧٠‬‬

‫‪áëØ°üdG‬‬ ‫‪´ƒ````````````````°Vƒ``````ŸG‬‬ ‫‪Ω‬‬

‫‪١٢‬‬ ‫ﺯﻛﺎﺓ ﺍﻟﻌﻠﻢ ﻧﴩﻩ‪............................................................‬‬ ‫‪٢٨‬‬
‫‪١٢‬‬ ‫ﺍﻟﻠﺴﺎﻥ ﺑﲔ ﺃﺟﺮ ﻋﻈﻴﻢ ﺃﻭ ﺇﺛﻢ ﻛﺒﲑ‪...........................................‬‬ ‫‪٢٩‬‬
‫‪١٢‬‬ ‫ﻓﻀﻴﻠﺔ ﺍﻟﺼﻤﺖ ‪............................................................‬‬ ‫‪٣٠‬‬
‫‪١٣‬‬ ‫ﺃﳘﻴﺔ ﺻﻼﺡ ﻣﻨﻄﻖ ﺍﻟﺮﺟﻞ ‪..................................................‬‬ ‫‪٣١‬‬
‫‪١٤‬‬ ‫ﻟﺰﻭﻡ ﺍﻟﺼﺪﻕ ﻭﳎﺎﻧﺒﺔ ﺍﻟﻜﺬﺏ ‪...............................................‬‬ ‫‪٣٢‬‬
‫‪١٤‬‬ ‫ﺍﺧﺰﻥ ﻟﺴﺎﻧﻚ ﻛﲈ ﲣﺰﻥ ﺩﺭﺍﳘﻚ‪.............................................‬‬ ‫‪٣٣‬‬
‫‪١٤‬‬ ‫ﺧﻄﻮﺭﺓ ﺍﻟﻠﺴﺎﻥ‪.............................................................‬‬ ‫‪٣٤‬‬
‫‪١٤‬‬ ‫ﴐﻭﺭﺓ ﻟﺰﻭﻡ ﺍﳊﻴﺎﺀ ‪........................................................‬‬ ‫‪٣٥‬‬
‫‪١٥‬‬ ‫ﻣﻦ ﻛﺜﺮ ﺗﻮﺍﺿﻌﻪ ﺍﺯﺩﺍﺩ ﺭﻓﻌﺔ ‪.................................................‬‬ ‫‪٣٦‬‬
‫‪١٥‬‬ ‫ﻛﻴﻒ ﻻ ﻳﺘﻮﺍﺿﻊ ﻣﻦ ﻫﺬﺍ ﺣﺎﻟﻪ؟!‪............................................‬‬ ‫‪٣٧‬‬
‫‪١٥‬‬ ‫ﺍﺳﺘﺤﺒﺎﺏ ﺍﻟﺘﺤﺒﺐ ﺇﱃ ﺍﻟﻨﺎﺱ ‪...............................................‬‬ ‫‪٣٨‬‬
‫‪١٦‬‬ ‫ﻻ ﺗﻜﻦ ﺛﻘﻴﻞ ﺍﻟﻈﻞ‪..........................................................‬‬ ‫‪٣٩‬‬
‫‪١٦‬‬ ‫ﻻ ﺗﻘﻄﻊ ﺣﺒﻞ ﺍﻟﺘﻮﺍﺻﻞ ﻣﻊ ﺍﻟﻨﺎﺱ‪...........................................‬‬ ‫‪٤٠‬‬
‫‪١٦‬‬ ‫ﻣﻴﺰﺍﻥ ﺩﻗﻴﻖ ﻟﺪﻭﺍﻡ ﻣﻌﺎﴍﺓ ﺍﻟﻨﺎﺱ ‪...........................................‬‬ ‫‪٤١‬‬
‫‪١٦‬‬ ‫ﻻ ﺗﻌﺎﻣﻞ ﺑﺎﳋﺪﻳﻌﺔ‪..........................................................‬‬ ‫‪٤٢‬‬
‫‪١٦‬‬ ‫ﺃﺑﺨﻞ ﺍﻟﻨﺎﺱ ﻣﻦ ﺑﺨﻞ ﺑﺎﻟﺴﻼﻡ ‪..............................................‬‬ ‫‪٤٣‬‬
‫‪١٧‬‬ ‫ﺍﻟﺒﺸﺎﺷﺔ ﺇﺩﺍﻡ ﺍﻟﻌﻠﲈﺀ ‪........................................................‬‬ ‫‪٤٤‬‬
‫‪١٧‬‬ ‫ﻟﺘﻜﻦ ﺑﺸﻮﺷﺎ ﻣﻨﺒﺴﻂ ﺍﻟﻮﺟﻪ‪.................................................‬‬ ‫‪٤٥‬‬
‫‪١٧‬‬ ‫ﺃﻧﻮﺍﻉ ﺍﳌﺰﺍﺡ ‪................................................................‬‬ ‫‪٤٦‬‬
‫‪١٧‬‬ ‫ﺍﳌﺰﺍﺡ ﺑﻤﻮﺍﺿﻌﻪ ‪............................................................‬‬ ‫‪٤٧‬‬
‫‪١٧‬‬ ‫ﺿﺎﺑﻂ ﺍﳌﺰﺍﺡ ‪...............................................................‬‬ ‫‪٤٨‬‬
‫‪١٨‬‬ ‫ﻣﻦ ﻛﺜﺮ ﺿﺤﻜﻪ ﻗﻠﺖ ﻫﻴﺒﺘﻪ‪..................................................‬‬ ‫‪٤٩‬‬
‫‪١٨‬‬ ‫ﻻ ﺗﻜﻦ ﻋﺒﺪﺍ ﺇﻻ ﷲ ‪.........................................................‬‬ ‫‪٥٠‬‬
‫‪١٨‬‬ ‫ﺍﻷﻧﺲ ﺑﻜﻼﻡ ﺍﷲ ‪...........................................................‬‬ ‫‪٥١‬‬
‫‪١٨‬‬ ‫ﱂ ﻳﺒﻖ ﻣﻦ ﺍﻟﻌﻴﺶ ﺇﻻ ﺛﻼﺙ‪..................................................‬‬ ‫‪٥٢‬‬
‫‪١٨‬‬ ‫ﺍﻟﻮﺩ ﺍﻟﺼﺤﻴﺢ‪..............................................................‬‬ ‫‪٥٣‬‬
‫‪١٨‬‬ ‫ﺃﺳﺒﺎﺏ ﺍﳌﺆﺍﺧﺎﺓ ﺍﻟﻨﺎﻓﻌﺔ ‪.....................................................‬‬ ‫‪٥٤‬‬
‫‪١٨‬‬ ‫ﻻ ﺗﺆﺍﺧﻲ ﺇﻻ ﺫﺍ ﻓﻀﻞ ‪......................................................‬‬ ‫‪٥٥‬‬
‫‪١٩‬‬ ‫ﺍﺧﺘﺒﺎﺭ ﻗﺒﻞ ﻣﺆﺍﺧﺎﺓ ﺍﻟﺮﺟﻞ ‪..................................................‬‬ ‫‪٥٦‬‬
‫‪٧١‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪áëØ°üdG‬‬ ‫‪´ƒ````````````````°Vƒ``````ŸG‬‬ ‫‪Ω‬‬

‫‪١٩‬‬ ‫ﺃﻧﻔﻊ ﻣﺎ ﻳﺴﺘﻌﺎﻥ ﺑﻪ ﻋﲆ ﺍﻟﻌﺪﻭ‪................................................‬‬ ‫‪٥٧‬‬
‫‪١٩‬‬ ‫ﻻ ﺗﺴﺘﻤﺮﺃ ﺍﻟﻌﺪﺍﻭﺓ ﺑﻞ ﺍﺗﺮﻙ ﻟﻠﺼﻠﺢ ﻣﻮﺿﻌﺎ‪..................................‬‬ ‫‪٥٨‬‬
‫‪١٩‬‬ ‫ﺻﺎﺣﺐ ﺍﻷﺧﻴﺎﺭ ﻭﻻ ﺗﺼﺎﺣﺐ ﺍﻷﴍﺍﺭ ‪.....................................‬‬ ‫‪٥٩‬‬
‫‪١٩‬‬ ‫ﺍﳊﺚ ﻋﲆ ﺻﺤﺒﺔ ﺍﻷﺧﻴﺎﺭ ‪..................................................‬‬ ‫‪٦٠‬‬
‫‪٢٠‬‬ ‫ﻻ ﺗﻜﻦ ﻣﻦ ﻫﺬﺍ ﺍﻟﺼﻨﻒ ‪....................................................‬‬ ‫‪٦١‬‬
‫‪٢٠‬‬ ‫ﻻ ﺗﻜﻦ ﺫﺍ ﻟﻮﻧﲔ ‪............................................................‬‬ ‫‪٦٢‬‬
‫‪٢٠‬‬ ‫ﻻ ﺗﺼﺎﺩﻕ ﺍﳌﺘﻠﻮﻥ ‪..........................................................‬‬ ‫‪٦٣‬‬
‫‪٢١‬‬ ‫ﻣﻦ ﹶﺻ ﹺﺤ ﹶﺐ ﻗﻮﻣ ﹰﺎ ﹸﻋ ﹺﺮ ﹶﻑ ﲠﻢ ‪.................................................‬‬ ‫‪٦٤‬‬
‫‪٢١‬‬ ‫ﺍﳊﺚ ﻋﲆ ﺯﻳﺎﺭﺓ ﺍﻹﺧﻮﺍﻥ ﻭﺇﻛﺮﺍﻣﻬﻢ‪.........................................‬‬ ‫‪٦٥‬‬
‫‪٢١‬‬ ‫ﲡﻨﺐ ﺻﺤﺒﺔ ﺍﻷﲪﻖ‪........................................................‬‬ ‫‪٦٦‬‬
‫‪٢١‬‬ ‫ﻣﻦ ﻋﻼﻣﺎﺕ ﺍﳊﻤﻖ‪.........................................................‬‬ ‫‪٦٧‬‬
‫‪٢٢‬‬ ‫ﻻ ﺗﺼﺎﺣﺐ ﺻﺎﺣﺐ ﺍﻟﺴﻮﺀ‪.................................................‬‬ ‫‪٦٨‬‬
‫‪٢٢‬‬ ‫ﻧﺼﻴﺤﺔ ﻣﻦ ﺫﻫﺐ‪...........................................................‬‬ ‫‪٦٩‬‬
‫‪٢٢‬‬ ‫ﻣﻦ ﺷﻴﻢ ﺍﻷﲪﻖ ‪............................................................‬‬ ‫‪٧٠‬‬
‫‪٢٢‬‬ ‫ﻣﺜﻞ ﺍﻷﲪﻖ ‪................................................................‬‬ ‫‪٧١‬‬
‫‪٢٢‬‬ ‫ﻣﻦ ﺷﻴﻢ ﺍﻟﻌﺎﻗﻞ ‪............................................................‬‬ ‫‪٧٢‬‬
‫‪٢٣‬‬ ‫ﻻ ﺗﺸﺘﻐﻞ ﺑﻌﻴﻮﺏ ﺍﻟﻨﺎﺱ ﻋﻦ ﻋﻴﺒﻚ‪..........................................‬‬ ‫‪٧٣‬‬
‫‪٢٣‬‬ ‫ﻣﻦ ﺃﻋﺠﺰ ﺍﻟﻨﺎﺱ ‪...........................................................‬‬ ‫‪٧٤‬‬
‫‪٢٣‬‬ ‫ﻛﲈ ﺗﺪﻳﻦ ﺗﹸﺪﺍﻥ‪..............................................................‬‬ ‫‪٧٥‬‬
‫‪٢٣‬‬ ‫ﺍﻟﻌﺎﻗﻞ ﳛﺴﻦ ﺍﻟﻈﻦ ﺑﺈﺧﻮﺍﻧﻪ‪.................................................‬‬ ‫‪٧٦‬‬
‫‪٢٣‬‬ ‫ﺍﻟﻌﺎﻗﻞ ﻣﻦ ﳚﺘﻨﺐ ﺍﳊﺮﺹ ‪..................................................‬‬ ‫‪٧٧‬‬
‫‪٢٣‬‬ ‫ﺇﻳﺎﻙ ﻭﺍﳊﺮﺹ‪..............................................................‬‬ ‫‪٧٨‬‬
‫‪٢٤‬‬ ‫ﺇﻳﺎﻙ ﻭﺍﳊﺴﺪ ‪...............................................................‬‬ ‫‪٧٩‬‬
‫‪٢٤‬‬ ‫ﻛﻞ ﻧﻌﻤﺔ ﳍﺎ ﺣﺎﺳﺪ ‪.........................................................‬‬ ‫‪٨٠‬‬
‫‪٢٤‬‬ ‫ﺍﳊﺴﺪ ﻣﻦ ﺃﺧﻼﻕ ﺍﻟﻠﺌﺎﻡ ‪....................................................‬‬ ‫‪٨١‬‬
‫‪٢٥‬‬ ‫ﺣﻘﻴﻘﺔ ﻻﺑﺪ ﻣﻨﻬﺎ‪............................................................‬‬ ‫‪٨٢‬‬
‫‪٢٥‬‬ ‫ﺍﳊﺎﺳﺪ ﺧﺼﻢ ﻣﻌﺎﻧﺪ‪........................................................‬‬ ‫‪٨٣‬‬
‫‪٢٥‬‬ ‫ﺍﳊﺴﻮﺩ ﻻ ﻳﺮﴇ ﺇﻻ ﺑﺰﻭﺍﻝ ﺍﻟﻨﻌﻤﺔ ‪..........................................‬‬ ‫‪٨٤‬‬
‫‪٢٥‬‬ ‫ﻻ ﺗﻐﻀﺐ‪..................................................................‬‬ ‫‪٨٥‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٧٢‬‬

‫‪áëØ°üdG‬‬ ‫‪´ƒ````````````````°Vƒ``````ŸG‬‬ ‫‪Ω‬‬

‫‪٢٥‬‬ ‫ﻗﺒﻞ ﺃﻥ ﺗﻐﻀﺐ ﺗﺬﻛﺮ ﻛﻢ ﻋﺼﻴﺖ ﺭﺑﻚ ‪......................................‬‬ ‫‪٨٦‬‬
‫‪٢٥‬‬ ‫ﺍﺣﺬﺭ ﺍﻟﻄﻤﻊ ﺇﱃ ﺍﻟﻨﺎﺱ ‪.....................................................‬‬ ‫‪٨٧‬‬
‫‪٢٦‬‬ ‫ﺍﻟﻄﻤﻊ ﴐﱠ ﻣﺎ ﻧﻔﻊ ‪..........................................................‬‬ ‫‪٨٨‬‬
‫‪٢٦‬‬ ‫ﳎﺎﻧﺒﺔ ﺍﳌﺴﺄﻟﺔ ﻭﻛﺮﺍﻫﻴﺘﻬﺎ‪.....................................................‬‬ ‫‪٨٩‬‬
‫‪٢٦‬‬ ‫ﺣﺮﻣﺔ ﺍﻟﺴﺆﺍﻝ ‪..............................................................‬‬ ‫‪٩٠‬‬
‫‪٢٦‬‬ ‫ﻭﳏﺐ ﻭﻣﺸﻔﻖ ﻻﺑﻦ ﺃﺧﻴﻪ ‪......................................‬‬ ‫ﻭﺻﻴﺔ ﻋﺎﻗﻞ ﹸ‬ ‫‪٩١‬‬
‫‪٢٦‬‬ ‫ﻭﺫﻝ ﺍﻟﺴﺆﺍﻝ ‪..........................................................‬‬ ‫ﺇﻳﺎﻙ ﹸ‬ ‫‪٩٢‬‬
‫‪٢٧‬‬ ‫ﺍﻟﻘﻨﺎﻋﺔ ﻛﻨﺰ ﻋﻈﻴﻢ ‪..........................................................‬‬ ‫‪٩٣‬‬
‫‪٢٧‬‬ ‫ﻨﻲ ﻗﻠﺒﻪ ﻏﻨﻴﺖ ﺟﻮﺍﺭﺣﻪ‪................................................‬‬ ‫ﹶﻣﻦ ﹶﻏ ﹶ‬ ‫‪٩٤‬‬
‫‪٢٧‬‬ ‫ﺍﻟﺘﻮﻛﻞ ﻋﲆ ﺍﷲ‪.............................................................‬‬ ‫‪٩٥‬‬
‫‪٢٧‬‬ ‫ﺍﻟﺮﺿﺎ ﺑﺎﻟﺸﺪﺍﺋﺪ ﻭﺍﻟﺼﱪ ﻋﻠﻴﻬﺎ ‪..............................................‬‬ ‫‪٩٦‬‬
‫‪٢٨‬‬ ‫ﻣﻦ ﺃﻓﻀﻞ ﺃﺧﻼﻕ ﺃﻫﻞ ﺍﻟﺪﻳﻦ ﻭﺍﻟﺪﻧﻴﺎ‪........................................‬‬ ‫‪٩٧‬‬
‫‪٢٨‬‬ ‫ﹸﺧ ﹸﻠﻖ ﺍﻟﻌﻔﻮ ﻭﺍﻟﺘﺠﺎﻭﺯ ﻋﻦ ﺍﻵﺧﺮﻳﻦ‪..........................................‬‬ ‫‪٩٨‬‬
‫‪٢٨‬‬ ‫ﺍﻟﺘﻘﻮ￯ ﻭﺍﻟﻜﺮﻡ‪.............................................................‬‬ ‫‪٩٩‬‬
‫‪٢٩‬‬ ‫ﻣﻦ ﻫﻮ ﺍﻟﻜﺮﻳﻢ؟‪............................................................‬‬ ‫‪١٠٠‬‬
‫‪٢٩‬‬ ‫ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻜﺮﻳﻢ ‪.........................................................‬‬ ‫‪١٠١‬‬
‫‪٢٩‬‬ ‫ﻣﺜﻞ ﺍﻟﻜﺮﻳﻢ ﻭﺍﻟﺌﻴﻢ ‪.........................................................‬‬ ‫‪١٠٢‬‬
‫‪٢٩‬‬ ‫ﻣﻦ ﺁﺛﺎﺭ ﺍﻟﻜﺮﻡ‪..............................................................‬‬ ‫‪١٠٣‬‬
‫‪٣٠‬‬ ‫ﻛﻴﻒ ﻳﺘﻌﺎﻣﻞ ﻣﻊ ﺍﻟﻨﲈﻡ ‪......................................................‬‬ ‫‪١٠٤‬‬
‫‪٣٠‬‬ ‫ﻗﺪ ﻧﺤﺘﺎﺝ ﻟﻠﻌﺘﺎﺏ ﺃﺣﻴﺎﻧﺎ‪....................................................‬‬ ‫‪١٠٥‬‬
‫‪٣٠‬‬ ‫ﻛﺜﺮﺓ ﺍﻟﻌﺘﺎﺏ ﻳﻘﻄﻊ ﺍﻟﻮﺩ ﻭﻳﻮﺭﺙ ﺍﻟﺼﺪ‪.......................................‬‬ ‫‪١٠٦‬‬
‫‪٣٠‬‬ ‫ﻗﺒﻮﻝ ﺍﻋﺘﺬﺍﺭ ﺍﳌﻌﺘﺬﺭ ‪........................................................‬‬ ‫‪١٠٧‬‬
‫‪٣١‬‬ ‫ﺍﻟﺘﲈﺱ ﺍﻷﻋﺬﺍﺭ ﻭﺣﺴﻦ ﺍﻟﻈﻦ ‪...............................................‬‬ ‫‪١٠٨‬‬
‫‪٣١‬‬ ‫ﺃﳘﻴﺔ ﺍﻻﻋﺘﺬﺍﺭ‪..............................................................‬‬ ‫‪١٠٩‬‬
‫‪٣١‬‬ ‫ﺍﻟﴪ ﺃﻣﺎﻧﺔ ﻭﺇﻓﺸﺎﺅﻩ ﺧﻴﺎﻧﺔ‪...................................................‬‬ ‫‪١١٠‬‬
‫‪٣١‬‬ ‫ﻣﻦ ﱂ ﻳﻜﺘﻢ ﺍﻟﴪ ﺍﺳﺘﺤﻖ ﺍﻟﻨﺪﻡ ‪..............................................‬‬ ‫‪١١١‬‬
‫‪٣١‬‬ ‫ﺃﳘﻴﺔ ﺍﻟﺘﺸﺎﻭﺭ ‪..............................................................‬‬ ‫‪١١٢‬‬
‫‪٣٢‬‬ ‫ﺍﻟﻌﺎﻗﻞ ﺁﺧﺮ ﻣﻦ ﻳﺸﲑ ‪.......................................................‬‬ ‫‪١١٣‬‬
‫‪٣٢‬‬ ‫ﺍﻻﺳﺘﺸﺎﺭﺓ ﻋﻨﺪ ﺍﻟﻨﺎﺋﺒﺎﺕ ‪....................................................‬‬ ‫‪١١٤‬‬
‫‪٧٣‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪áëØ°üdG‬‬ ‫‪´ƒ````````````````°Vƒ``````ŸG‬‬ ‫‪Ω‬‬

‫‪٣٢‬‬ ‫ﻻ ﺗﺒﺨﻞ ﻋﲆ ﺃﺧﻴﻚ ﺑﺎﻟﻨﺼﻴﺤﺔ ‪..............................................‬‬ ‫‪١١٥‬‬
‫‪٣٢‬‬ ‫ﺧﲑ ﺍﻹﺧﻮﺍﻥ ﻣﻦ ﺑﺬﻝ ﺍﻟﻨﺼﻴﺤﺔ‪.............................................‬‬ ‫‪١١٦‬‬
‫‪٣٢‬‬ ‫ﻇﺎﱂ ﻣﻦ ﱂ ﻳﻘﺒﻞ ﺍﻟﻨﺼﻴﺤﺔ ‪...................................................‬‬ ‫‪١١٧‬‬
‫‪٣٢‬‬ ‫ﺇﻳﺎﻙ ﻭﺍﻟﻨﺼﺢ ﻋﻼﻧﻴﺔ ‪.......................................................‬‬ ‫‪١١٨‬‬
‫‪٣٣‬‬ ‫ﻧﺼﻴﺤﺔ ﺍﻟﴪ ‪...............................................................‬‬ ‫‪١١٩‬‬
‫‪٣٣‬‬ ‫ﻓﲈ ﺃﻛﺜﺮ ﻋﻴﻮﺑﻚ!‪............................................................‬‬ ‫‪١٢٠‬‬
‫‪٣٣‬‬ ‫ﺃﺳﺒﺎﺏ ﺍﳍﺠﺮﺍﻥ ﺑﲔ ﺍﳌﺴﻠﻤﲔ ﺛﻼﺛﺔ ﺃﺷﻴﺎﺀ‪....................................‬‬ ‫‪١٢١‬‬
‫‪٣٣‬‬ ‫ﺇﻧﲈ ﺍﳊﻠﻢ ﺑﺎﻟﺘﺤﻠﻢ ‪..........................................................‬‬ ‫‪١٢٢‬‬
‫‪٣٣‬‬ ‫ﻣﺮﺍﺗﺐ ﺍﳊﻠﻢ‪...............................................................‬‬ ‫‪١٢٣‬‬
‫‪٣٣‬‬ ‫ﺍﳊﻠﻢ ﻭﺍﻹﺣﺴﺎﻥ ﺍﳊﻘﻴﻘﻲ‪...................................................‬‬ ‫‪١٢٤‬‬
‫‪٣٤‬‬ ‫ﻛﻴﻒ ﺗﻌﺎﻟﺞ ﺍﻟﻐﻀﺐ ‪.......................................................‬‬ ‫‪١٢٥‬‬
‫‪٣٤‬‬ ‫ﰲ ﺍﻟﺮﻓﻖ ﺍﻟﺴﻼﻣﺔ‪...........................................................‬‬ ‫‪١٢٦‬‬
‫‪٣٤‬‬ ‫ﻻ ﺗﻜﻦ ﻋﺠﻮﻻ‪.............................................................‬‬ ‫‪١٢٧‬‬
‫‪٣٥‬‬ ‫ﺃﳘﻴﺔ ﺗﻌﻠﻢ ﺍﻟﻨﺤﻮ ﻭﺍﻟﻔﺼﺎﺣﺔ‪................................................‬‬ ‫‪١٢٨‬‬
‫‪٣٥‬‬ ‫ﻣﻦ ﻓﻮﺍﺋﺪ ﺍﻷﺩﺏ ‪...........................................................‬‬ ‫‪١٢٩‬‬
‫‪٣٥‬‬ ‫ﻻ ﺗﺘﻌﻠﻢ ﺍﻷﺩﺏ ﻟﻠﻤﲈﺭﺍﺓ ‪....................................................‬‬ ‫‪١٣٠‬‬
‫‪٣٥‬‬ ‫ﺃﲪﺪ ﺍﻟﻔﺼﺎﺣﺔ ﻭﺃﺣﺴﻦ ﺍﻟﺒﻼﻏﺔ ‪.............................................‬‬ ‫‪١٣١‬‬
‫‪٣٥‬‬ ‫ﺍﻟﻜﻼﻡ ﻣﺜﻞ ﺍﻟﻠﺆﻟﺆ ﺃﻭ ﺍﻟﱰﺍﺏ‪................................................‬‬ ‫‪١٣٢‬‬
‫‪٣٥‬‬ ‫ﺍﻟﻔﺎﻗﺔ ﺧﲑ ﻣﻦ ﺍﻟﻐﻨﻰ ﺑﺎﳊﺮﺍﻡ ‪................................................‬‬ ‫‪١٣٣‬‬
‫‪٣٦‬‬ ‫ﴍ ﺍﳌﺎﻝ‪....................................................................‬‬ ‫‪١٣٤‬‬
‫‪٣٦‬‬ ‫ﻭﺧ ﹸﻠﻘﻪ‪.......................................‬‬
‫ﻻ ﻳﺴﻮﺩ ﺍﳌﺮﺀ ﺇﻻ ﺑﻨﻔﺴﻪ ﻭﻋﻤﻠﻪ ﹸ‬ ‫‪١٣٥‬‬
‫‪٣٦‬‬ ‫ﺍﳌﺮﻭﺀﺓ ﻣﺮﻭﺋﺘﺎﻥ ‪............................................................‬‬ ‫‪١٣٦‬‬
‫‪٣٦‬‬ ‫ﳎﺎﻟﺴﺔ ﺍﻟﻌﻠﲈﺀ ﺗﺬﻛﻲ ﺍﻟﻘﻠﻮﺏ‪................................................‬‬ ‫‪١٣٧‬‬
‫‪٣٦‬‬ ‫ﲢﺒﺐ ﺇﱃ ﺍﻟﻨﺎﺱ ﺑﺎﻹﺣﺴﺎﻥ ﺇﻟﻴﻬﻢ‪............................................‬‬ ‫‪١٣٨‬‬
‫‪٣٧‬‬ ‫ﻣﺘﻰ ﻳﻨﺎﻝ ﺍﳌﺮﺀ ﻛﺮﻡ ﺍﻟﺪﻧﻴﺎ ﻭﴍﻑ ﺍﻵﺧﺮﺓ؟‪...................................‬‬ ‫‪١٣٩‬‬
‫‪٣٧‬‬ ‫ﺍﳉﻮﺩ ﻋﲆ ﺍﳊﻘﻴﻘﺔ ‪..........................................................‬‬ ‫‪١٤٠‬‬
‫‪٣٧‬‬ ‫ﺃﺟﻮﺩ ﺍﻟﻨﺎﺱ ﻭﺃﺑﺨﻞ ﺍﻟﻨﺎﺱ ‪.................................................‬‬ ‫‪١٤١‬‬
‫‪٣٧‬‬ ‫ﴍ ﺍﻹﺧﻮﺍﻥ ﻭﴍ ﺍﻟﺒﻠﺪﺍﻥ ‪..................................................‬‬ ‫‪١٤٢‬‬
‫‪٣٧‬‬ ‫ﺑﺬﻝ ﺍﳌﺎﻝ ﻭﺍﳉﺎﻩ ‪............................................................‬‬ ‫‪١٤٣‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٧٤‬‬

‫‪áëØ°üdG‬‬ ‫‪´ƒ````````````````°Vƒ``````ŸG‬‬ ‫‪Ω‬‬

‫‪٣٧‬‬ ‫ﻻ ﺗﺘﻮﺳﻞ ﻋﻨﺪ ﻗﻀﺎﺀ ﺣﺎﺟﺘﻚ ﻣﻦ ﻫﺆﻻﺀ ‪....................................‬‬ ‫‪١٤٤‬‬
‫‪٣٨‬‬ ‫ﹶﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺼﺪﻩ ﺍﻟﺮﺍﺟﻮﻥ؟‪.................................................‬‬ ‫‪١٤٥‬‬
‫‪٣٨‬‬ ‫ﻣﻦ ﺭﻭﺍﺋﻊ ﻗﻀﺎﺀ ﺣﻮﺍﺋﺞ ﺍﻟﻨﺎﺱ‪..............................................‬‬ ‫‪١٤٦‬‬
‫‪٣٨‬‬ ‫ﻣﻦ ﺭﻭﺍﺋﻊ ﺍﻟﻨﻔﻘﺔ ﻭﺍﻟﺴﺨﺎﺀ ‪..................................................‬‬ ‫‪١٤٧‬‬
‫‪٣٨‬‬ ‫ﺍﳍﻤﺞ ﻣﻦ ﺍﻟﻨﺎﺱ ‪...........................................................‬‬ ‫‪١٤٨‬‬
‫‪٣٨‬‬ ‫ﺇﻃﻌﺎﻡ ﺍﻟﻄﻌﺎﻡ ﻣﻦ ﺻﻔﺎﺕ ﺍﻟﻜﺮﺍﻡ‪............................................‬‬ ‫‪١٤٩‬‬
‫‪٣٩‬‬ ‫ﻣﺎ ﺇﻛﺮﺍﻡ ﺍﻟﻀﻴﻒ؟‪..........................................................‬‬ ‫‪١٥٠‬‬
‫‪٣٩‬‬ ‫ﻛﻴﻒ ﻳﺪﻭﻡ ﺍﳌﻠﻚ؟ ‪.........................................................‬‬ ‫‪١٥١‬‬
‫‪٣٩‬‬ ‫ﺳﺘﺔ ﺃﺷﻴﺎﺀ ﺗﻨﺒﻐﻲ ﻟﻸﻣﲑ‪.....................................................‬‬ ‫‪١٥٢‬‬
‫‪٣٩‬‬ ‫ﺇﺫﺍ ﺍﻏﱰ ﺍﻟﺴﻠﻄﺎﻥ ﺑﻘﻮﺗﻪ ‪.....................................................‬‬ ‫‪١٥٣‬‬
‫‪٤٠‬‬ ‫ﻣﺜﻞ ﺍﻟﺴﻠﻄﺎﻥ ﺍﳉﺎﺋﺮ ﻛﺎﻟﻨﺎﺭ ﻭﺍﻟﻌﺎﺩﻝ ﻛﺎﻟﻐﻴﺚ‪.................................‬‬ ‫‪١٥٤‬‬
‫‪٤٠‬‬ ‫ﹺﻣﻦ ﺍﻟﻮﺍﺟﺐ ﻋﲆ ﺍﻟﺴﻠﻄﺎﻥ ‪..................................................‬‬ ‫‪١٥٥‬‬
‫‪٤٠‬‬ ‫ﻣﻦ ﻳﺴﺘﺤﻖ ﺍﺳﻢ ﺍﻟﺮﻳﺎﺳﺔ؟ ‪..................................................‬‬ ‫‪١٥٦‬‬
‫‪٤٠‬‬ ‫ﻻ ﳚﺐ ﻟﻠﻌﺎﻗﻞ ﻃﻠﺐ ﺍﻹﻣﺎﺭﺓ ‪...............................................‬‬ ‫‪١٥٧‬‬
‫‪٤١‬‬ ‫ﹶﻣﻦ ﻳﺴﺘﺤﻖ ﺍﻟﺴﻴﺎﺩﺓ؟ ‪.......................................................‬‬ ‫‪١٥٨‬‬
‫‪٤١‬‬ ‫ﻣﻦ ﻳﺼﺤﺐ ﺍﻟﺴﻠﻄﺎﻥ ﻻ ﻳﻨﺠﻮ ﻣﻦ ﺍﻵﺛﺎﻡ ‪....................................‬‬ ‫‪١٥٩‬‬
‫‪٤١‬‬ ‫ﺭﺅﺳﺎﺀ ﺍﻟﻘﻮﻡ ﺃﻋﻈﻤﻬﻢ ﳘﻮﻣﺎ‪................................................‬‬ ‫‪١٦٠‬‬
‫‪٤١‬‬ ‫ﺍﻟﻌﺎﻗﻞ ﻻ ﻳﻐﱰ ﺑﺎﻟﺪﻧﻴﺎ ﻭﺯﻳﻨﺘﻬﺎ ‪...............................................‬‬ ‫‪١٦١‬‬
‫‪٤٢‬‬ ‫ﻻ ﺗﻜﻦ ﻋﺒﺪﺍ ﻟﻠﺸﻬﻮﺍﺕ ‪.....................................................‬‬ ‫‪١٦٢‬‬
‫‪٤٢‬‬ ‫ﺇﻳﺎﻙ ﻭﻃﻮﻝ ﺍﻷﻣﻞ‪..........................................................‬‬ ‫‪١٦٣‬‬
‫‪٤٢‬‬ ‫ﺍﳌﻮﺕ ﻫﺎﺫﻡ ﺍﻟﻠﺬﺍﺕ ﻭﻣﻔﺮﻕ ﺍﳉﲈﻋﺎﺕ‪.......................................‬‬ ‫‪١٦٤‬‬
‫‪٤٢‬‬ ‫ﺍﳌﻮﺕ ﻗﺎﻫﺮ ﺍﳉﺒﺎﺑﺮﺓ ﻭﺍﻟﻘﻴﺎﴏﺓ ﻭﺍﻷﻛﺎﴎﺓ‪...................................‬‬ ‫‪١٦٥‬‬
‫‪٤٢‬‬ ‫ﻗﻞ ﻭﺩﻝ ‪....................................................‬‬ ‫ﺍﻟﺪﺭﺭ ﺍﻟﻐﺮﺍﺀ ﳑﺎ ﱠ‬ ‫‪١٦٦‬‬
‫‪٥١‬‬ ‫ﺍﻟﺪﺭﺭ ﺍﻟﻐﺮﺍﺀ ﳑﺎ ﻗﻴﻞ ﺷﻌﺮﺍ‪...................................................‬‬ ‫‪١٦٧‬‬
‫‪٥١‬‬ ‫ﺃﻧﺸﺪﲏ ﻋﲇ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺒﺴﺎﻣﻲ‪...............................................‬‬ ‫‪١٦٨‬‬
‫‪٥١‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﳌﻨﺘﴫ ﹾﺑﻦ ﺑﻼﻝ ﹾﺑﻦ ﺍﳌﻨﺘﴫ ﺍﻷﻧﺼﺎﺭﻱ ‪...............................‬‬ ‫‪١٦٩‬‬
‫‪٥١‬‬ ‫ﺃﻧﺸﺪﲏ ﹶﻋ ﹾﺒﺪ ﺍﻟﺮﲪﻦ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﳌﻘﺎﺗﲇ‪.........................................‬‬ ‫‪١٧٠‬‬
‫‪٥١‬‬ ‫ﺃﻧﺸﺪﲏ ﻋﲇ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺒﺴﺎﻣﻲ‪...............................................‬‬ ‫‪١٧١‬‬
‫‪٥١‬‬ ‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪.....................................................‬‬ ‫‪١٧٢‬‬
‫‪٧٥‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪áëØ°üdG‬‬ ‫‪´ƒ````````````````°Vƒ``````ŸG‬‬ ‫‪Ω‬‬

‫‪٥٢‬‬ ‫ﺍﷲ ﹾﺑﻦ ﺯﻧﺠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪................................‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬ ‫‪١٧٣‬‬
‫‪٥٢‬‬ ‫ﺃﻧﺸﺪﲏ ﻋﲇ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺒﺴﺎﻣﻲ‪...............................................‬‬ ‫‪١٧٤‬‬
‫‪٥٢‬‬ ‫ﹶﺃ ﹾﲪﹶﺪ ﹾﺑﻦ ﻣﻮﺳﻰ ﺍﳌﻜﻲ ﺑﻮﺍﺳﻂ‪ ،‬ﻳﻘﻮﻝ‪.........................................‬‬ ‫‪١٧٥‬‬
‫‪٥٢‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻷﺑﺮﺵ ‪............................................................‬‬ ‫‪١٧٦‬‬
‫‪٥٢‬‬ ‫ﺃﻧﺸﺪﲏ ﹶﺃ ﹾﲪﹶﺪ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺼﻨﻌﺎﲏ‪ ،‬ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬
‫ﺍﷲ ﺍﻟﻌﺮﺍﻗﻲ‪............‬‬ ‫‪١٧٧‬‬
‫‪٥٣‬‬ ‫ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ﺑﺒﻐﺪﺍﺩ‪ ،‬ﻳﺮﺃ￯ ﺇﹺ ﹾﺳ ﹶﲈ ﹺﻋﻴﻞ ﺍﺑﻦ ﻋﻠﻴﺔ ﺭﺍﻛﺒﺎ ﺑﻐﻠﺔ‪ ،‬ﻓﺄﻧﺸﺄ ﻳﻘﻮﻝ ‪...........‬‬ ‫‪١٧٨‬‬
‫‪٥٣‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ ‪...........................................................‬‬ ‫‪١٧٩‬‬
‫‪٥٣‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ ‪...........................................................‬‬ ‫‪١٨٠‬‬
‫‪٥٣‬‬ ‫ﻳﻘﻮﻝ ﺍﺑﻦ ﺍﳌﺒﺎﺭﻙ ‪...........................................................‬‬ ‫‪١٨١‬‬
‫‪٥٤‬‬ ‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪.....................................................‬‬ ‫‪١٨٢‬‬
‫‪٥٤‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﳌﻨﺘﴫ ﹾﺑﻦ ﺑﻼﻝ ﹾﺑﻦ ﺍﳌﻨﺘﴫ ﺍﻷﻧﺼﺎﺭﻱ ‪...............................‬‬ ‫‪١٨٣‬‬
‫‪٥٤‬‬ ‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪.....................................................‬‬ ‫‪١٨٤‬‬
‫‪٥٤‬‬ ‫ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪..........................................‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬ ‫‪١٨٥‬‬
‫‪٥٤‬‬ ‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪.....................................................‬‬ ‫‪١٨٦‬‬
‫‪٥٥‬‬ ‫ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪..........................................‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬ ‫‪١٨٧‬‬
‫‪٥٥‬‬ ‫ﺃﻧﺸﺪﲏ ﺭﺟﻞ ﻣﻦ ﺧﺰﺍﻋﺔ‪....................................................‬‬ ‫‪١٨٨‬‬
‫‪٥٥‬‬ ‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪.....................................................‬‬ ‫‪١٨٩‬‬
‫‪٥٥‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ ‪...........................................................‬‬ ‫‪١٩٠‬‬
‫‪٥٥‬‬ ‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪.....................................................‬‬ ‫‪١٩١‬‬
‫‪٥٥‬‬ ‫ﻗﺎﻝ ﹶﺃ ﹸﺑﻮ ﺍﻷﺧﻔﺶ ﺍﻟﻜﻨﺎﲏ ﻻﺑﻦ ﻟﻪ‪............................................‬‬ ‫‪١٩٢‬‬
‫‪٥٦‬‬ ‫ﺃﻧﺸﺪ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﻋﻤﺮﺍﻥ ﺍﻟﻀﺒﻲ ‪...............................................‬‬ ‫‪١٩٣‬‬
‫‪٥٦‬‬ ‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﻌﺒﺎﺱ ﹾﺑﻦ ﹸﻋ ﹶﺒ ﹾﻴﺪ ﹾﺑﻦ ﻳﻌﻴﺶ‪ ،‬ﺣﻴﺚ ﻳﻘﻮﻝ ‪..........................‬‬ ‫‪١٩٤‬‬
‫‪٥٦‬‬ ‫ﺃﻧﺸﺪﲏ ﺑﻌﺾ ﺃﻫﻞ ﺍﻷﺩﺏ ﻷﰊ ﺍﻷﺳﻮﺩ ﺍﻟﺪﺅﱄ‪...............................‬‬ ‫‪١٩٥‬‬
‫‪٥٦‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﳌﻨﺘﴫ ﹾﺑﻦ ﺑﻼﻝ ﺍﻷﻧﺼﺎﺭﻱ‪..........................................‬‬ ‫‪١٩٦‬‬
‫‪٥٦‬‬ ‫ﻗﺎﻝ ﺭﺟﻞ ﻣﻦ ﺧﺰﺍﻋﺔ ‪.......................................................‬‬ ‫‪١٩٧‬‬
‫‪٥٧‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﺃ ﹺﰊ ﻋﲇ‪ ،‬ﻻﺑﻦ ﹶﺃ ﹺﰊ ﺍﻟﻠﻘﻴﺶ ‪..................................‬‬ ‫‪١٩٨‬‬
‫‪٥٧‬‬ ‫ﻣﺎ ﺃﺷﺒﻪ ﻋﴩﺓ ﺍﳊﻤﻘﻰ ﺇﻻ ﺑﲈ ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﺇﹺ ﹾﺳ ﹶﺤﺎﻕ ﺍﻟﻮﺍﺳﻄﻲ‪..............‬‬ ‫‪١٩٩‬‬
‫‪٥٧‬‬ ‫ﻮﺳﻒ ﹾﺑﻦ ﺃﻳﻮﺏ ﺍﻷﺭﻣﻨﻲ ‪..................................‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹸﻳ ﹸ‬ ‫‪٢٠٠‬‬
‫‪٥٧‬‬ ‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪.....................................................‬‬ ‫‪٢٠١‬‬
 ‫‪AGô````````¨dG QQódG‬‬ ‫‪٧٦‬‬

‫‪áëØ°üdG‬‬ ‫‪´ƒ````````````````°Vƒ``````ŸG‬‬ ‫‪Ω‬‬

‫‪٥٧‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ ‪...........................................................‬‬ ‫‪٢٠٢‬‬
‫‪٥٨‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﳌﻨﺘﴫ ﹾﺑﻦ ﺑﻼﻝ ﺍﻷﻧﺼﺎﺭﻱ‪..........................................‬‬ ‫‪٢٠٣‬‬
‫‪٥٨‬‬ ‫ﺃﻧﺸﺪﲏ ﻋﲇ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺒﺴﺎﻣﻲ‪...............................................‬‬ ‫‪٢٠٤‬‬
‫‪٥٨‬‬ ‫ﺍﷲ ﹾﺑﻦ ﺯﻧﺠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪................................‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬ ‫‪٢٠٥‬‬
‫‪٥٨‬‬ ‫ﻷﰊ ﺍﻟﻌﺘﺎﻫﻴﺔ ‪...............................................................‬‬ ‫‪٢٠٦‬‬
‫‪٥٨‬‬ ‫ﻭﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﻧﴫ ﺍﳌﺪﻳﻨﻲ‪ ،‬ﳊﺒﻴﺐ ﹾﺑﻦ ﺃﻭﺱ‪.............................‬‬ ‫‪٢٠٧‬‬
‫‪٥٨‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ ‪...........................................................‬‬ ‫‪٢٠٨‬‬
‫‪٥٩‬‬ ‫ﻗﺎﻝ ﳏﻤﺪ ﹾﺑﻦ ﻋﻴﺴﻰ ﹾﺑﻦ ﻃﻠﺤﺔ ﹾﺑﻦ ﹸﻋ ﹶﺒ ﹾﻴﺪ ﱠ‬
‫ﺍﷲ ‪...................................‬‬ ‫‪٢٠٩‬‬
‫‪٥٩‬‬ ‫ﺃﻧﺸﺪﲏ ﻣﻨﺼﻮﺭ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﻜﺮﻳﺰﻱ‪...........................................‬‬ ‫‪٢١٠‬‬
‫‪٥٩‬‬ ‫ﺃﻧﺸﺪﲏ ﹶﻋ ﹾﺒﺪ ﺍﻟﻌﺰﻳﺰ ﹾﺑﻦ ﺳﻠﻴﲈﻥ ﺍﻷﺑﺮﺵ ‪......................................‬‬ ‫‪٢١١‬‬
‫‪٥٩‬‬ ‫ﺃﻧﺸﺪﲏ ﻣﻨﺼﻮﺭ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﻜﺮﻳﺰﻱ‪...........................................‬‬ ‫‪٢١٢‬‬
‫‪٥٩‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻷﺑﺮﺵ ‪............................................................‬‬ ‫‪٢١٣‬‬
‫‪٦٠‬‬ ‫ﺃﻧﺸﺪﲏ ﻣﻨﺼﻮﺭ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﻜﺮﻳﺰﻱ‪...........................................‬‬ ‫‪٢١٤‬‬
‫‪٦٠‬‬ ‫ﳑﺎ ﻗﻴﻞ ﰲ ﹸﺧ ﹸﻠﻖ ﺍﻟﻌﻔﻮ ﻋﻦ ﺍﻵﺧﺮﻳﻦ‪..........................................‬‬ ‫‪٢١٥‬‬
‫‪٦٠‬‬ ‫ﻭﺃﻧﺸﺪﲏ ﺍﺑﻦ ﺯﻧﺠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ‪...............................................‬‬ ‫‪٢١٦‬‬
‫‪٦٠‬‬ ‫ﺃﻧﺸﺪﲏ ﻋﲆ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﺒﺴﺎﻣﻲ‪...............................................‬‬ ‫‪٢١٧‬‬
‫‪٦٠‬‬ ‫ﻭﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﺃ ﹺﰊ ﻋﲇ ﺍﻟﺼﻴﺪﺍﻭﻱ ‪.......................................‬‬ ‫‪٢١٨‬‬
‫‪٦١‬‬ ‫ﻭﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ‪..........................................................‬‬ ‫‪٢١٩‬‬
‫‪٦١‬‬ ‫ﺃﻧﺸﺪ ﲪﻴﺪ ﹾﺑﻦ ﻋﻴﺎﺵ‪........................................................‬‬ ‫‪٢٢٠‬‬
‫‪٦١‬‬ ‫ﺃﻧﺸﺪ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﺍﳊﺴﻦ‪.......................................................‬‬ ‫‪٢٢١‬‬
‫‪٦١‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﳌﻨﺘﴫ ﹾﺑﻦ ﺑﻼﻝ ﺍﻷﻧﺼﺎﺭﻱ‪..........................................‬‬ ‫‪٢٢٢‬‬
‫‪٦١‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ ‪...........................................................‬‬ ‫‪٢٢٣‬‬
‫‪٦١‬‬ ‫ﺃﻧﺸﺪﲏ ﹶﻋ ﹾﺒﺪ ﺍﻟﻌﺰﻳﺰ ﹾﺑﻦ ﺳﻠﻴﲈﻥ ﺍﻷﺑﺮﺵ ‪......................................‬‬ ‫‪٢٢٤‬‬
‫‪٦٢‬‬ ‫ﺃﻧﺸﺪﲏ ﻣﻨﺼﻮﺭ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﺍﻟﻜﺮﻳﺰﻱ‪...........................................‬‬ ‫‪٢٢٥‬‬
‫‪٦٢‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻟﺒﺴﺎﻣﻲ‪............................................................‬‬ ‫‪٢٢٦‬‬
‫‪٦٢‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﺑﻦ ﺯﻧﺠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪................................................‬‬ ‫‪٢٢٧‬‬
‫‪٦٢‬‬ ‫ﻟﻘﺪ ﺃﺣﺴﻦ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ‪.....................................................‬‬ ‫‪٢٢٨‬‬
‫‪٦٢‬‬ ‫ﺃﻧﺸﺪ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﺧﻠﻒ ﺍﻟﺘﻴﻤﻲ ﺑﺎﻟﻜﻮﻓﺔ ‪........................................‬‬ ‫‪٢٢٩‬‬
‫‪٦٣‬‬ ‫ﺃﻧﺸﺪ ﻣﻨﺼﻮﺭ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ‪......................................................‬‬ ‫‪٢٣٠‬‬
‫‪٧٧‬‬ ‫‪AGô````````¨dG QQódG‬‬

‫‪áëØ°üdG‬‬ ‫‪´ƒ````````````````°Vƒ``````ŸG‬‬ ‫‪Ω‬‬

‫‪٦٣‬‬ ‫ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪..........................................‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬ ‫‪٢٣١‬‬
‫‪٦٣‬‬ ‫ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪..........................................‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬ ‫‪٢٣٢‬‬
‫‪٦٣‬‬ ‫ﺍﷲ ﺍﻟﻴﲈﲏ ﻟﺒﻌﺾ ﺍﻟﻘﺮﺷﻴﲔ‪.....................‬‬ ‫ﺃﻧﺸﺪﲏ ﹶﺃ ﹾﲪﹶﺪ ﹾﺑﻦ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬ ‫‪٢٣٣‬‬
‫‪٦٣‬‬ ‫ﻟﻘﺪ ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﺇﹺ ﹾﺳ ﹶﺤﺎﻕ ﺍﻟﻮﺍﺳﻄﻲ‪......................................‬‬ ‫‪٢٣٤‬‬
‫‪٦٣‬‬ ‫ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪..........................................‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬ ‫‪٢٣٥‬‬
‫‪٦٤‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ ‪...........................................................‬‬ ‫‪٢٣٦‬‬
‫‪٦٤‬‬ ‫ﺍﷲ ﺍﻟﺒﻐﺪﺍﺩﻱ ‪..........................................‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﹶﻋ ﹾﺒﺪ ﱠ‬ ‫‪٢٣٧‬‬
‫‪٦٤‬‬ ‫ﴈ ﱠﹸ‬
‫ﺍﷲ ﹶﻋ ﹾﻨ ﹸﻪ ‪.........................................‬‬ ‫ﺐ ﹶﺭ ﹺ ﹶ‬ ‫ﲇ ﹾﺑ ﹸﻦ ﹶﺃ ﹺﰊ ﹶﻃﺎﻟﹺ ﹴ‬ ‫ﹶﻗ ﹶ‬
‫ﺎﻝ ﹶﻋ ﹺ ﱡ‬ ‫‪٢٣٨‬‬
‫‪٦٤‬‬ ‫ﺃﻧﺸﺪﲏ ﹸﳏ ﱠﹶﻤﺪ ﹾﺑﻦ ﺇﹺ ﹾﺳ ﹶﺤﺎﻕ ﺍﻟﻮﺍﺳﻄﻲ‪..........................................‬‬ ‫‪٢٣٩‬‬
‫‪٦٤‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﺑﻦ ﺯﻧﺠﻲ ﺍﻟﺒﻐﺪﺍﺩﻱ ﻟﻸﻓﻮﻩ ﺍﻷﻭﺩﻱ ‪.................................‬‬ ‫‪٢٤٠‬‬
‫‪٦٥‬‬ ‫ﻗﺎﻝ ﺑﴩ ﹾﺑﻦ ﺍﳊﺎﺭﺙ ‪........................................................‬‬ ‫‪٢٤١‬‬
‫‪٦٥‬‬ ‫ﺭﺃﻳﺖ ﻋﲆ ﺣﺠﺮ ﺑﻄﱪﺳﺘﺎﻥ ﻣﻜﺘﻮﺏ ‪.........................................‬‬ ‫‪٢٤٢‬‬
‫‪٦٥‬‬ ‫ﺃﻧﺸﺪﲏ ﻣﻬﺪﻱ ﹾﺑﻦ ﺳﺎﺑﻖ ‪....................................................‬‬ ‫‪٢٤٣‬‬
‫‪٦٥‬‬ ‫ﺃﻧﺸﺪ ﺍﺑﻦ ﹶﺃ ﹺﰊ ﻋﻴﻴﻨﺔ ﺍﳌﻬﻠﺒﻲ ‪..................................................‬‬ ‫‪٢٤٤‬‬
‫‪٦٥‬‬ ‫ﺃﻧﺸﺪﲏ ﹶﻋ ﹾﺒﺪ ﺍﻟﻌﺰﻳﺰ ﹾﺑﻦ ﺳﻠﻴﲈﻥ‪...............................................‬‬ ‫‪٢٤٥‬‬
‫‪٦٦‬‬ ‫ﺃﻧﺸﺪ ﺃﺑﻮ ﺍﻟﻌﺘﺎﻫﻴﺔ ﻭﺍﻋﻈﺎ ﻫﺎﺭﻭﻥ ﺃﻣﲑ ﺍﳌﺆﻣﻨﲔ‪................................‬‬ ‫‪٢٤٦‬‬
‫‪٦٦‬‬ ‫ﺃﻧﺸﺪﲏ ﺍﻟﻜﺮﻳﺰﻱ ‪...........................................................‬‬ ‫‪٢٤٧‬‬
‫‪٦٦‬‬ ‫ﺍﻫﻴﻢ ﹾﺑﻦ ﻳﺰﻳﺪ‪ :‬ﺭﺃﻳﺖ ﺃﻋﺮﺍﺑﻴﺎ ﻭﻗﻒ ﻋﲆ ﻣﻘﱪﺓ ‪.........................‬‬ ‫ﻗﺎﻝ ﺇﹺ ﹾﺑ ﹶﺮ ﹺ‬ ‫‪٢٤٨‬‬
‫‪٦٧‬‬ ‫ﺍﳋﺎﲤﺔ ‪.....................................................................‬‬ ‫‪٢٤٩‬‬