‫ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺟﻴﻢ‬

‫ﻭﺑﻪ ﻧﺴﺘﻴﻌﻦ ﻭﻋﻠﻴﻪ ﺍﻟﺘﻜﻼﻥ‬

‫ﺍﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﺃﻓﺎﺽ ﻋﻠﻰ ﻗﻠﻮﺏ ﺃﻭﻟﻴﺎﺋﻪ ﻭﺃﺻﻔﻴﺎﺋﻪ ﺃﻧﻮﺍﺭ ﺍﳌﻌﺮﻓﺔ‪ ،‬ﻭﺍﺻﻄﻔﺎﻫﻢ‬

‫ﻣﻦ ﺑﲔ ﺧﻠﻘﻪ ﺑﺎﳌﻮﺍﺻﻠﺔ ﻭﺍﳌﺸﺎﻫﺪﺓ‪ ،‬ﻓﺎﺳﺘﻨﺎﺭﺕ ﺑﺄﻧﻮﺍﺭ ﻋﻠﻮﻣﻬﻢ ﻭﻣﻌﺎﺭﻓﻬﻢ ﺻﺪﻭﺭ ﺍﳋﻠﻴﻘﺔ‪ ،‬ﻭﻫﺪﻯ‬

‫‪‬ﻢ ﺃﺭﺑﺎﺏ ﺍﻟﺴﻠﻮﻙ ﺇﱃ ﻣﻌﺮﻓﺔ ﻣﻨﺎﺯﻝ ﺍﻟﻄﺮﻳﻘﺔ ﻭﻣﺮﺍﺗﺐ ﺍﳊﻘﻴﻘﺔ‪ ،‬ﻓﻠﻮﻻﻫﻢ ﻣﺎ ﺳﻠﻚ ﺃﺣﺪ ﻣﻦ ﺗﻠﻚ‬

‫ﺍﻟﺴﺒﻞ ﻓﺠﺎﺟﻬﺎ‪ ،‬ﻭﻻ ﻗﻮﻡ‪ ،‬ﺳﺎﻟﻜﻬﺎ ﻣﻦ ﺿﻠﻊ ﺍﻟﻨﻔﻮﺱ ﺍﻋﻮﺟﺎﺟﻬﺎ‪ ،‬ﻭﺍﻟﺼﻼﺓ ﻭﺍﻟﺴﻼﻡ ﻋﻠﻰ ﺳﻴﺪﻧﺎ‬

‫ﳏﻤﺪ ﺍﻟﺬﻱ ﻳﻐﺘﺮﻑ ﺍﳋﺎﺹ ﻭﺍﻟﻌﺎﻡ ﻣﻦ ﻓﻴﺾ ﲝﺮﻩ ‪ ,‬ﻭﻳﻘﺘﻄﻒ ﺍﻟﻜﻞ ﻣﻦ ﺭﻭﺽ ﻣﻮﺍﻫﺒﻪ ﻭﺃﲦﺎﺭ ﺃﺷﺠﺎﺭ‬

‫ﺻﻼﺓ ﻭﺳﻼﻡ ﲨﻴﻊ ﺃﻫﻞ ﳏﺒﺘﻪ؛‬ ‫ﺃﺳﺮﺍﺭﻩ ﻭﻣﻌﺎﺭﻓﻪ‪ ،‬ﻭﻋﻠﻰ ﺁﻟﻪ ﻭﺃﺻﺤﺎﺑﻪ ﺻﻼﺓﹰ ﻭﺳﻼﻣﺎﹰ ﺗﻌﺪﻻﻥ‬

‫ﺩﺍﺋﻤﲔ ﺑﺪﻭﺍﻡ ﻣﻠﻜﻪ ﻭﻛﻠﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺬﺍﻛﺮﻭﻥ ﻭﻏﻔﻞ ﻋﻦ ﺫﻛﺮﻩ ﺍﻟﻐﺎﻓﻠﻮﻥ‪ .‬ﺁﻣﲔ ‪.‬‬

‫ﺃﻣﺎ ﺑﻌﺪ ؛ ﻓﻴﻘﻮﻝ ﺍﻟﻌﺒﺪ ﺍﳌﺬﻧﺐ ﺍﻟﺮﺍﺟﻲ ﺇﱃ ﻣﻐﻔﺮﺓ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺣﺴﻦ ﺣﻠﻤﻲ؛ ﻭﻟﺪ‬

‫ﻣﻦ ﻓﺮﻃﺎﺗﻪ‪ ،‬ﻭﺳﻠﻚ ﺑﻪ ﻣﺴﻠﻚ‬ ‫ﻘﺤِﻲ‪ ‬ﺍﻟﻨﻘﺸﺒﻨﺪﻱ ﺍﻟﺸﺎﺫﱄ ‪ -‬ﺳﺎﳏﻪ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﺍﻟﻌﺎﱂ ﺍﳊﺎﺝ ﳏﻤﺪ ﺍﻟ ﹶ‬

‫ﺃﻭﻟﻴﺎﺋﻪ؛ ﺁﻣﲔ‪:‬‬

‫ﺗﻌﺎﱃ‬ ‫ﻗﺪ ﻭﺭﺩ ﺇﱄﹼ ﺃﺳﺌﻠﺔ ﻣﻦ ﻃﺮﻑ ﺍﻟﻌﺎﱂ ﺍﻟﻘﺎﺿﻲ ﳏﻤﺪ ﺍﻟﱪﺟﻲ‪ ،‬ﻓﺤﻤﺪﺕ ﺍﷲ‬

‫ﻋﻠﻰ ﻭﺟﻮﺩ ﻣﺜﻠﻪ ﰲ ﻋﺼﺮﻱ‪ ،‬ﻭﺷﻜﺮﺗﻪ ﺗﻌﺎﱃ ﻋﻠﻰ ﺇﳍﺎﻣﻪ ﺇﻳﺎﻩ ﺃﻥ ﻳﺴﺄﻝ ﺗﻠﻚ ﺍﳌﺴﺎﺋﻞ ﺍﻟﱵ ﻛﺎﻧﺖ‬

‫ﻟﻴﺲ ﻟﻪ ﻧﺼﻴﺐ ﻣﻦ ﻋﻠﻢ ﺍﻟﺒﺎﻃﻦ‪،‬‬ ‫ﻣﺘﻮﻃﻨﺔ ﰲ ﺻﺪﺭﻱ ﻣﻨﺬ ﺯﻣﺎﻥ‪ ،‬ﻷ‪‬ﺎ ﻛﺎﻧﺖ ﻣﺸﻜﻠﺔ ﻟﺪﻯ ﻛﻞ ﻣﻦ‬

‫ﻓﻜﺎﻧﺖ ﺍﳌﺴﺎﺋﻞ ﺗﺘﻀﻤﻦ ﻣﺴﺎﺋﻞ ﺃﺧﺮﻯ ﻣﺸﻜﻠﺔ ﺃﻳﻀﺎ ﻻ ﺑﺪ ﻣﻦ ﺍﳒﻼﺋﻬﺎ ﻭﺍﳉﻮﺍﺏ ﻋﻨﻬﺎ‪ ،‬ﻓﺎﺣﺘﺠﻨﺎ‬

‫ﻷﺟﻠﻪ ﳉﻤﻊ ﻛﺘﺎﺏ ﻳﺸﺘﻤﻞ ﻋﻠﻰ ﻣﺒﺎﺣﺚ ﻣﺴﺘﻘﻞ‪ ،‬ﻭﺃﺟﻮﺑﺔ ﻣﻨﻘﻮﻟﺔ ﻣﻦ ﻛﺘﺐ ﻣﺘﻌﺪﺩﺓ‪ ،‬ﻓﻠﻤﺎ ﻛﺎﻧﺖ‬

‫ﺍﳌﺴﺎﺋﻞ ﻭﺍﺭﺩﺓ ﻣﻦ ﺭﺟﻞ ﺑﺮﺟﻲ‪ ،‬ﻭﻛﺎﻧﺖ ﺍﻷﺟﻮﺑﺔ ﺍﳌﺆﻳﺪﺓ ﻣﺸﻴﺪﺓ ﺑﺎﻟﻨﺼﻮﺹ ﻣﻦ ﺍﻟﻜﺘﺎﺏ ﻭﺍﻟﺴﻨﺔ‬

‫ﻭﺁﺛﺎﺭ ﺍﻟﺴﻠﻒ ﻭﺍﻷﺋﻤﺔ‪ ،‬ﺃﺭﺩﺕ ﺃﻥ ﺃﺭﺗ‪‬ﺐ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻰ ﺑﺮﻭﺝ‪ ،‬ﻭﺃﻥ ﺃﲰ‪‬ﻴﻪ ﺏ‪:‬‬

‫"ﺍﻟﱪﻭﺝ ﺍﳌﺸﻴﺪﺓ ﺑﺎﻟﻨﺼﻮﺹ ﺍﳌﺆﻳﺪﻩ"‬

‫ﺟﻌﻠﻪ ﺍﷲ ﺗﻌﺎﱃ ﻧﺎﻓﻌﺎ ﻟﻠﻌﺒﺎﺩ‪ ،‬ﻭﻻ ﺟﻌﻠﻪ ﺳﺒﺒﺎ ﻟﻠﻌﻨﺎﺩ‪ .‬ﺁﻣﲔ‪.‬‬

‫ﻭﻗﺪ ﻭﻗﻊ ﻓﻴﻪ ﺍﻟﺘﻜﺮﺍﺭ ﰲ ﻣﻮﺍﺿﻊ ﻧﺎﺩﺭﺓ ﻟﻴﻜﻮﻥ ﺳﺒﺒﺎ ﻟﻔﻬﻢ ﺍﻟﻜﻼﻡ‪ ،‬ﺃﻭ‬

‫ﺍﳊﺎﺟﺔ ﻟﻴﻮﺍﻓﻖ ﺍﳌﺮﺍﻡ ﻋﻠﻰ ﻣﻘﺘﻀﻰ ﺍﳌﻘﺎﻡ‪ ,‬ﳌﺎ ﺃﻥ ﰲ ﻛﻞ ﻣﻮﺿﻊ ﻓﺎﺋﺪﺓ‪ ,‬ﻣﺴﺘﻘﻠﺔ‪ ،‬ﻭﻟﻜﻞ‬ ‫ﻟﻮﻗﻮﻉ‬

‫ﻣﻘﺎﻡ ﺣﻜﻤﺔ ﻣﺴﺘﺒﺪﺓ ﻭﻳﻜﻔﻴﻚ ﻣﺎﰲ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﺍﻟﺘﻜﺮﺍﺭ ﻛﻤﺜﻞ ﻗﺼﺺ ﻣﻮﺳﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﻭﺃﺭﺟﻮ‬

‫ﻭﺍﻟﺘﺤﺮﻳﻒ ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻭﻟﻮ ﺑﺎﻟﻎ ﰲ‬ ‫ﻣﻦ ﻛﻞ ﻧﺎﻇﺮ ﺃﻥ ﻳﺼﻠﺢ ﻣﺎﺭﺃﻯ ﻓﻴﻪ ﻣﻦ ﺍﳋﻄﺄ‬

‫ﺍﻟﺘﺼﺤﻴﺢ ﻓﻘﻞ ﺃﻥ ﻳﺴﻠﻢ ﻣﻦ ﺍﳋﻄﺄ‪ .‬ﻭﺍﻟﺘﺼﺤﻴﻒ ‪ ،‬ﻭﻻ ﻳﻨﺒﻐﻲ ﳌﻨﺼﻒ ﺃﻥ ﻳﺴﺎﺭﻉ ﺇﱃ ﺍﻟﻌﺘﺎﺏ ﺇﻻ ﺑﻌﺪ‬

‫ﻓﺈﱐ ﻗﺪ ﺣﺮﺭﺕ ﻣﺎ ﻓﺎﺕ ﰲ ﻣﺴﺄﻟﺔ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ ﻣﻊ‬ ‫ﺇﺣﻜﺎﻡ ﺍﻟﻔﻜﺮ ﻣﻦ ﺍﻭﻝ ﺍﻟﻜﺘﺎﺏ ﺇﱃ ﺁﺧﺮﻩ‬

‫ﺑﻴﺎﻥ ﻓﺎﺋﺪﺓ ﺯﺍﺋﺪﺓ‪ ,‬ﻭﻣﻦ ﺭﺃﻯ ﻓﻴﻪ ﺧﻠﻼ ﺃﻭ ﺃﺷﻜﻞ ﻣﻨﻪ ﺷﻴﺌﺎ! ﻓﺄﺳﺄﻟﻪ ﺑﺎﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻥ ﻳﺮﺍﺟﻊ ﺑﻪ ﻟﺪﻱ‬

‫ﻣﺎ ﺩﻣﺖ ﺣﻴﺎﹼ ﻷﻭﺿﺢ ﻟﻪ ﺍﻟﻌﺒﺎﺭﺓ ﻭﺃﺣﻞ ﺍﳌﺸﻜﻠﺔ‪ ،‬ﻓﺈﻥ ﺻﺎﺣﺐ ﺍﻟﻜﻼﻡ ﺃﻋﻠﻢ ﲟﺮﺍﺩﻩ ﻣﻦ ﻏﲑﻩ‪ ،‬ﻭﻗﺪ‬

‫ﺑﻴ‪‬ﻨﺖ ﻓﻴﻪ ﻣﺂﺧﺬ ﻭﻧﻘﻮﻻﹰ ﰲ ﻛﻞ ﺟﻮﺍﺏ ﻣﻊ ﻭﺿﻊ ﺗﺎﺭﻳﺦ ﺍﻟﺼﺤﻴﻔﺔ ﳑﺎ ﻋﻨﺪﻱ ﻣﻦ ﺍﻟﻜﺘﺐ‪ ،‬ﻭﺇﻥ‬

‫ﻗﻮﻻﹰ ﻣﺎ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻲ ﻓﺎﻋﻠﻢ ﺃﻥ ﻏﺎﻟﺐ ﻛﻼﻣﻲ ﻣﻘﺘﺒﺲ ﻣﻦ ﻛﻼﻡ‬ ‫ﻭﺟﺪﺕ ﻓﻴﻪ ﻣﻮﺿﻌﺎﹰ ﺫﻛﺮﺕ ﻓﻴﻪ‬

‫ﺍﻟﺴﺎﺩﺍﺕ ‪ ،‬ﻭﻣﻨﺘﺨﺐ ﻣﻦ ﺷﻌﺎﻉ ﻧﻮﺭ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻧﻘﻠﺘﻪ ﺑﺎﳌﻌﲎ؛ ﳌﺎ ﺃﱐ ﻧﺴﻴﺖ ﻟﻔﻈﻪ ﻭﱂ‬

‫ﺃﺗﺬﻛﺮ ﰲ ﺍﳊﺎﻝ ﻣﻮﺿﻌﻪ‪ ،‬ﻭﺍﻥ ﻛﺎﻥ ﺍﳌﻌﲎ ﺭﺍﺳﺨﺎﹰ ﰲ ﺍﻟﻘﻠﺐ ﻭﳏﻔﻮﻇﺎﹰ ﻓﻴﻪ‪ ،‬ﻭﺫﻟﻚ ﻟﻴﺲ ﺇﻻ ﻧﺎﺩﺭﺍﹰ‬

‫ﻛﻤﺎ ﺳﺘﺮﺍﻩ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫ﰒ ﺍﻋﻠﻢ ﺃﻥ ﺗﺪ ﻭﻳﻦ ﺍﻟﻜﺘﺎﺏ ‪ -‬ﻭﺇﻥ ﻭﻗﻊ ﺍﻟﺴﺎﺋﻞ ﻟﺬﻟﻚ ﺳﺒﺒﺎﹰ ﺃﻭﻻﹰ ‪ -‬ﻟﻜﻦ ﻗﺪ‬

‫ﺫﻛﺮﺕ ﻓﻴﻪ ﺃﺷﻴﺎﺀ ﻣﻬﻤﺔ ﻻ ﺑﺪ ﻟﺴﺎﻟﻜﻲ ﻃﺮﻳﻖ ﺍﻟﻘﻮﻡ ﻣﻦ ﺭﻋﺎﻳﺘﻬﺎ ﻭﺍﻟﻌﻤﻞ ‪‬ﺎ‪ ،‬ﻭﻏﺎﻟﺐ ﻣﺎﻓﻴﻪ ﻛﺎﻟﺴﻠﹼﻢ‬

‫ﳍﻢ ﻟﻼﺭﺗﻘﺎﺀ ﺇﱃ ﺳﻄﻮﺡ ﺍﳌﻌﺎﺭﻑ ﻭﺍﳌﺮﺟﻮ ﻣﻨﻬﻢ ﺃﻥ ﻳﺪﻋﻮﺍ ﳍﺬﺍ ﺍﳌﻔﻠﺲ ﺑﺎﳌﻐﻔﺮﺓ ﻭﺍﻟﻮﻗﻮﻑ ﻋﻠﻰ ﺣﺪ‬

‫ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭﺍﷲ ﻭﱄﱡ ﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﻭﻟﻪ ﺍﳊﻤﺪ ﻋﻠﻰ ﻛﻞ ﺣﺎﻝ ﻭﰲ ﻛﻞ ﺣﲔ‪ ،‬ﻭﻣﻨﻪ ﻧﻄﻠﺐ ﺍﻟﻌﻮﻥ ﻟﻠﺪﺧﻮﻝ‬

‫ﰲ ﺩﺍﺋﺮﺓ ﺍﻟﺘﺤﻘﻴﻖ‪.‬‬

‫ﻭﻗﺪ ﺑﻴ‪‬ﻨﺖ ﺍﻟﻜﺘﺎﺏ ﻋﻠﻲ ﻫﺬﻩ ﺍﻟﱪﻭﺝ ﺍﻵﺗﻴﺔ‪:‬‬

‫ﺍﻟﱪﺝ ﺍﻷﻭ‪‬ﻝ‪ :‬ﰲ ﺟﻮﺍﺏ ﻣﺴﺄﻟﺔ‪ :‬ﻻﺯﻡ ﻭﺍﺣﺪ‪ ‬ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﲨﻌﺔ ﻭﲨﺎﻋﺔ‪،‬‬

‫ﺫﻛﺮﺍﹰ ﻭﺗﻼﻭﺓﹰ‪ ،‬ﻭﺍﲣﺬ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ﻭﺭﺩﺍﹰ ﺻﺒﺎﺣﺎﹰ ﻭﻣﺴﺎﺀً ﻭﱂ ﻳﺄﺧﺬﻩ‪ .‬ﻣﻦ ﺷﻴﺦ‪ ،‬ﻓﻬﻞ ﻳﻜﻮﻥ ﺳﻌﻴﻪ‬

‫ﻋﺒﺜﺎﹰ؟ ﻭﻣﺎﻳﻘﻮﻟﻪ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻣِﻦ ﺃﻥ ﻛﻞ ﻣ‪‬ﻦ ﱂ ﻳﺘﺨﺬ ﺷﻴﺨﺎ ﻓﺸﻴﺨﻪ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻴﺤﺒﻂ ﻋﻤﻠﻪ ﻭ‬

‫ﺳﻌﻴﻪ ﻋﺒﺚ‪ ،‬ﺃﻫﻮ ﺣﻖ ﺃﻡ ﻻ؟ ﻓﺈﻥ ﻛﺎﻥ ﺣﻘﺎ ﻓﻤﺎ ﻣﻌﲏ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺇﻧ‪‬ﺎ ﻻ ﻧﻀﻴﻊ ﺃﺟﺮ ﺍﶈﺴﻨﲔ(؟ ﻭ‬

‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺧﲑﺍ ﻳﺮﻩ( ﺍﻵﻳﺔ؟‬

‫ﺍﻟﱪﺝ ﺍﻟﺜﺎﱏ‪ :‬ﰲ ﺟﻮﺍﺏ ﻣﺴﺄﻟﺔ ﺫﻟﻚ ﺍﻟﺴﺎﺋﻞ ﺑﻘﻮﻟﻪ‪ :‬ﻓﺤﲔ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺟﺰﺍﺀ‬

‫ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﺧﲑﻩ ﻭ ﺷﺮﻩ؛ ﻭ ﻟﻮ ﻣﺜﻘﺎﻝ ﺫﺭﺓ‪ ،‬ﻓﻤﺎ ﻣﻌﲏ ﲣﺼﻴﺺ ﺇﺣﺒﺎﻁ ﺍﻟﻌﻤﻞ ﲟﻦ ﻟﻴﺲ ﻟﻪ ﺷﻴﺦ؟!‬
‫ﺍﻟﱪﺝ ﺍﻟﺜﺎﻟﺚ‪ :‬ﰲ ﺟﻮﺍﺏ ﻣﺴﺄﻟﺔ‪ :‬ﻓﻬﻞ ﻳﻜﻮﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣ‪‬ﻦ ﻟﻪ ﺷﻴﺦ ﻭ ﺑﲔ ﻏﲑﻩ‬

‫ﰲ ﺍﳋﻮﻑ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ؟‬

‫ﺍﻟﱪﺝ ﺍﻟﺮﺍﺑﻊ‪ :‬ﰲ ﺑﻴﺎﻥ ﺩﺭﺟﺎﺕ ﺷﻮﺍﺋﺐ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭ ﺍﻵﻓﺎﺕ ﺍﳌﻜﺪ‪‬ﺭﺓ ﻟﻺﺧﻼﺹ‬

‫ﺍﻟﱪﺝ ﺍﳋﺎﻣﺲ‪ :‬ﰱ ﺑﻴﺎﻥ ﻭﺟﻮﺏ ﺍﲣﺎﺫ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﻗﻠﺐ ﺳﻠﻴﻢ ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﻟﺴﺎﺩﺱ‪ :‬ﰱ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺼﺤﺎﺑﺔ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ – ﻫﻢ ﺍﻟﺴﺎﺩﺍﺕ‬

‫ﺍﻟﻘﺎﺩﺍﺕ‪ ،‬ﻭ ﺃ‪‬ﻢ ﻫﻢ ﺍﻟﻨﺠﻮﻡ ﻭ ﻣ‪‬ﻦ ﺍﻗﺘﺪﻯ ‪‬ﻢ ﺍﻫﺘﺪﻯ ﻭ ﻣﻦ ﺧﺮﺝ ﻋﻦ ﺳﺒﻴﻠﻬﻢ ﺍﺭﺗﺪﻯ ﻭ ﺃﳕﺎ ﻭﻗﻊ‬

‫ﻋﻠﻮ ﺍﻟﺪﺭﺟﺔ‪.‬‬
‫‪‬‬ ‫ﺑﻴﻨﻬﻢ ﺇﳕﺎ ﻭﻗﻊ ﺑﺎﻹﺟﺘﻬﺎﺩ؛ ﻻ ﺣﻘﺪﹰﺍ ﻭ ﻻ ﺣﺴﺪﺍﹰ‪ ،‬ﻭ ﻻ ﺣﺒﹰﺎ ﻟﻠﺮﻳﺎﺳﺔ ﻭ‬

‫ﺍﻟﱪﺝ ﺍﻟﺴﺎﺑﻊ‪ :‬ﰱ ﺑﻴﺎﻥ ﻣﺎ ﻭﺭﺩ ﰱ ﺍﻟﺘﻠﻘﲔ ﻭﻣﺎ ﻳﺘﺮﺗﺐ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻔﻮﺋﺪ ﺍﳌﻬﻤﺔ ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﻟﺜﺎﻣﻦ‪ :‬ﰱ ﺑﻴﺎﻥ ﺃﻓﻀﻠﻴﺔ ﻋﻠﻤﺎﺀ ﺍﻟﺒﺎﻫﻦ ﻋﻠﻰ ﻏﲑﻫﻢ ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﻟﺘﺎﺳﻊ‪ :‬ﰱ ﺑﻴﺎﻥ ﻛﻮﻥ ﺍﻟﺸﺮﻳﻌﺔ ﻭﺍﳊﻘﻴﻘﺔ ﻋﲔ ﺍﻵﺧﺮ‪ ،‬ﻭﻭﺟﻮﺏ ﺗﻌﻠﱡﻢ ﻋﻠﻢ‬

‫ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭﺑﻴﺎﻥ ﻣﻦ ﻳﻘﻮﻝ ﺑﻪ ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﻟﻌﺎﺷﺮ‪ :‬ﰱ ﺑﻴﺎﻥ ﻏﺮﻭﺭ ﻋﻠﻤﺎﺀ ﺍﻟﻈﺎﻫﺮ ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﳊﺎﺩﻯ ﻋﺸﺮ‪ :‬ﰱ ﺑﻴﺎﻥ ﺟﻮﺍﺏ ﻣﺴﺄﻟﺔ ﺍﻟﺴﺎﺋﻞ‪ :‬ﺑﺄﻥﹼ ﺍﳌﺮﻳﺪﻳﻦ ﻳﺰﻋﻤﻮﻥ‬

‫ﺑﻌﻀﻬﻢ ﺑﻌﻀﺎ ﻭﻳﻨﻜﺮﻭﻥ ﺷﻴﺦ ﺑﻌﻀﻬﻢ‪ ،‬ﻭﻳﻜﻮﻥ ﺑﻴﻨﻬﻢ ﺍﻟﺘﺤﺎﺳﺪ ﻭﺍﻟﺘﻌﺎﺭﺽ‪ ،‬ﻭﺍﳊﻘﺪ ﻭﺍﻟﺴﺐ‪‬‬

‫ﻭﺍﻻﺳﺘﻬﺰﺍﺀ‪ ،‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ؟ ﻳﻐﻠﺐ ﻋﻠﻰ ﺍﻟﻈﻦ ﻓﻤﺎ ﻓﺎﺋﺪﺓ ﺍﲣﺎﺫ ﺍﻟﺸﻴﺦ؟ ﻓﻠﻢ ﺃﺭ ﺃﺳﺘﺎﺫﺍ ﺃﻭ‬

‫ﻣﺮﻳﺪﺍ ﻻ ﻳﻬﺠﻮ ﺁﺧﺮ!‬

‫ﺍﻟﱪﺝ ﺍﻟﺜﺎﱏ ﻋﺸﺮ ‪ :‬ﰱ ﺑﻴﺎﻥ ﻋﺪﻡ ﻭﻗﻮﻉ ﺍﻟﺘﻨﺎﺯﻉ ﻭﺍﻹﻧﻜﺎﺭ ﺑﲔ ﺍﻟﺼﺎﺩﻗﲔ ﻣﻦ‬

‫ﺍﳌﺸﺎﻳﺦ‪ ،‬ﻭﺑﻴﺎﻥ ﺃﻥ ﺗﺮﻙ ﺍﻹﺭﺷﺎﺩ ﺑﻌﺪ ﺍﻟﺘﺄ ﻫﻞ ﻭﺍﻹﺫﻥ ﻋﺼﻴﺎﻥ‪.‬‬

‫ﺟﻮﺍﺏ ﻣﺴﺄﻟﺔ ﺣﺎﺻﻠﻪ ﻫﺬ‪ :‬ﻭﻛﺎﻥ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ‬ ‫ﺍﻟﱪﺝ ﺍﻟﺜﺎﻟﺚ ﻋﺸﺮ‪ :‬ﰱ‬

‫ﻳﻘﻮﻝ‪ :‬ﻣﻦ ﺍﻟﺸﺮﻙ ﺍﲣﺎﺫ ﺍﻷﻭﻟﻴﺎﺀ ﺷﻔﻌﺎﺀ ﻣﻦ ﺩﻭﻥ ﺍﷲ‪ .‬ﺍﻩ‪ .‬ﻭﻛﺎﻥ ﻳﻘﻮﻝ ﺃﻳﻀﺎ‪ :‬ﻣﻦ ﺳﻮﺀ ﺍﻟﻈﻦ ﺑﺎﷲ ﺃﻥ‬

‫ﻳﺴﺘﻨﺼﺮ ﺑﻐﲑ ﺍﷲ ﻣﻦ ﺍﳋﻠﻖ ‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ ! ﻓﻤﺎﺫﺍ ﻳﻄﻠﺒﻪ ﺍﳌﺮﻳﺪ ﻣﻦ ﺍﺳﺘﺎﺫﻩ؟ ﻭ ﻣﺎ ﻓﺎﺋﺪﺓ‬

‫ﺍﻹﲣﺎﺫ؟‬
 ‫ﺍﻟﱪﺝ ﺍﻟﺮﺍﺑﻊ ﻋﺸﺮ‪ :‬ﰱ ﺑﻴﺎﻥ ﺟﻮﺍﺯ ﺍﻟﺘﻮﺳ‪‬ﻞ ﺑﺎﻷﻧﺒﻴﺎﺀ ﻭﺍﻷﻭﻟﻴﺎﺀ ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﳋﺎﻣﺲ ﻋﺸﺮ‪ :‬ﰱ ﺑﻴﺎﻥ ﺃﻥ ﺍﻹﻧﻜﺎﺭ ﻋﻠﻰ ﺍﻟﺼﻮﻓﻴ‪‬ﺔ ﺳﻢ ﻗﺎﺗﻞ ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﻟﺴﺎﺩﺱ ﻋﺸﺮ‪:‬ﰱ ﺑﻴﺎﻥ ‪.‬ﺍﻟﻄﺮﻕ ﺍﳌﺸﻬﻮﺭﺓ ﰱ ﺍﻟﺪﻳﺎﺭ ﺍﻟﺪﺍﻏﺴﺘﺎﻧﻴﺔ ﻭ ﺫﻛﺮﻫﺎ‬

‫ﺑﺎﻹﲨﺎﻝ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﻟﺴﺎﺑﻊ ﻋﺸﺮ‪ :‬ﰱ ﺫﻛﺮﺍﻭﺻﺎﻑ ﺍﻟﺸﻴﺦ ﻭﻋﺪﻡ ﻛﻮﻥ ﺍ‪‬ﺬﻭﺏ ﺍ‪‬ﺮ‪‬ﺩ ﻣﺮﺷﺪﺍﹰ‬

‫ﺍﻟﱪﺝ ﺍﻟﺜﺎﻣﻦ ﻋﺸﺮ‪ :‬ﰲ ﺑﻴﺎﻥ ﺃﻥ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺎﻣﻞ ﰱ ﻗﻮﻣﻪ ﻛﺎﻟﻨﱯ ﰱ ﺃﻣﺘﻪ‪ ،‬ﻭﺃﻥ ﻣﺘﺎﺑﻌﺘﻪ ﻛﻤﺘﺎﺑﻌﺘﻪ ﻟﻜﻮﻧﻪ‬

‫ﻧﺎﺋﺒﺎﹰ ﻋﻨﻪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ‪ ،‬ﻭ ﺑﻴﺎﻥ ﺃﻥ ﳏﺒﺔ ﺍﻟﺸﻴﺦ ﳚﺐ ﺃﻥ ﺗﻜﻮﻥ ﷲ ﻻ ﻟﻐﺮﺽ ﺳﻮﺍﻩ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﻟﺘﺎﺳﻊ ﻋﺸﺮ‪ :‬ﰱ ﺑﻴﺎﻥ ﻣﺬﻣ‪‬ﺔ ﻋﻠﻤﺎﺀ ﺍﻟﺴﻮﺀ ﺍﻟﺬﻳﻦ ﻫﻢ ﰲ ﺍﺳﺮ ﳏﺒﺔ ﺍﻟﺪﻧﻴﺎ‪،‬‬

‫ﻭﻣﺪﺡ ﺍﻟﻌﻠﻤﺎﻩ ﺍﻟﺰﻫﺎﺩ ﺍﻟﺬﻳﻦ ﻳﺮﻏﺒﻮﻥ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﻟﻌﺸﺮﻭﻥ‪ :‬ﰱ ﺫﻛﺮ ﳎﺎﻫﺪﺓ ﺍﻟﻨﻔﺲ ﻭﺍﳍﻮﻯ ﻭﺗﺮﻙ ﺍﻟﺸﻬﻮﺍﺕ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﳊﺎﺩﻱ ﻭ ﺍﻟﻌﺸﺮﻭﻥ ‪:‬ﰱ ﺫﻛﺮ ﻣﻌﺎﺗﺒﺔ ﺍﻟﻨﻔﺲ ﻭﺗﻮﺑﻴﺨﻬﺎ ‪.‬‬

‫ﺧﺎﲤﺔ‪ :‬ﰲ ﺫﻛﺮ ﺃﺩﻋﻴﺔ ﻣﻨﻘﻮﻟﺔ ﻣﻦ ﻛﺘﺐ ﺍﻷﺋﻤﺔ ﺍﻟﺼﻮﻓﻴﺔ ‪.‬‬

‫ﺗﺬﻧﻴﺐ ‪ :‬ﰱ ﺫﻛﺮ ﻣﻜﻔﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ‪ ،‬ﻭﺍﻷﺣﺰﺍﺏ ﺍﻟﻨﺎﻓﻌﺔ ﻟﺘﻔﺮﻳﺞ ﺍﻟﻜﺮﻭﺏ‪ ،‬ﻭﺫﻛﺮ‬

‫ﺳﻨﺪﻫﺎ ﻭﺳﻨﺪ ﺍﺷﻴﺎﺧﻨﺎ ﰱ ﺍﻟﻌﻠﻮﻡ ﺍﻟﻈﺎﻫﺮﺓ ﻭﺍﻟﺒﺎﻃﻨﺔ ‪.‬‬

‫ﻓﻬﺎ ﺃﻧﺎ ﺫﻛﺮﺕ ﺍﻟﱪﻭﺝ ﺍﳌﺬﻛﻮﺭﺓ ﺑﺎﻟﺘﻔﺼﻴﻞ ﻣﻊ ﺍﻷﺟﻮﺑﺔ ﻟﻜﻞ ﻣﺴﺄﻟﺔ‪ ،‬ﻣﺆﻳ‪‬ﺪﺓ‬

‫ﺑﺎﳌﺂﺧﺬ ﺍﻟﺼﺤﻴﺤﺔ ﻭﺍﻷﻗﻮﺍﻝ ﺍﳌﺮﳛﺔ ﻣﻦ ﻛﺘﺐ ﺍﻷﺋﻤﺔ ﻓﻘﻠﺖ ﺣﺎﻣﺪﺍ ﷲ ﺗﻌﺎﱃ‪:‬‬

‫ﺍﻟﱪﺝ ﺍﻷﻭﻝ‬

‫ﰲ ﺟﻮﺍﺏ ﻣﺴﺄﻟﺔ‪ :‬ﻻﺯﻡ ﻭﺍﺣﺪ‪ ‬ﻋﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﲨﻌﺔ ﻭﲨﺎﻋﺔ‪ ،‬ﺫﻛﺮ‪‬ﺍ ﻭﺗﻼﻭﺓ‬

‫ﻭﺍﲣﺬ ﻣﻦ ﻋﻨﺪ ﻧﻔﺴﻪ ﻭِﺭﺩﺍ ﺻﺒﺎﺣﺎ ﻭﻣﺴﺎﺀ ﻭﱂ ﻳﺄﺧﺬﻩ ﻣﻦ ﺷﻴﺦ‪ ،‬ﻓﻬﻞ ﻳﻜﻮﻥ ﺳﻌﻴﻪ ﻋﺒﺜﺎ؟ ﻭﻣﺎ ﻳﻘﻮﻟﻪ‬

‫ﻭﺳﻌﻴﻪ ﻋﺒﺚ‪،‬‬ ‫ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ ﻣﻦ ﺃﻥ ﻛﻞ ﻣﻦ ﱂ ﻳﺘﺨﺬ ﻟﻪ ﺷﻴﺨﺄ ﻓﺸﻴﺨﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻴﺤﺒﻂ ﻋﻤﻠﻪ‪،‬‬

‫ﻭﻗﻮﻟﻪ ﺗﻌﺎﱄ‪:‬‬ ‫ﺃﻫﻮ ﺣﻖ ﺃﻡ ﻻ؟ ﻓﺈﻥ ﻛﺎﻥ ﺣﻘﺎ! ﻓﻤﺎ ﻣﻌﲎ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪) :‬ﺇﻧﺎ ﻻ ﻧﻀﻴﻊ ﺃﺟﺮ ﺍﶈﺼﻨﲔ(‪،‬‬

‫)ﻓﻤﻦ ﻳﻌﻤﻞ ﻣﺜﻘﺎﻝ ﺫﺭﺓ ﺧﲑﺍ ﻳﺮﻩ( ﺍﻻﻳﺔ؟!‬

‫ﻭﺑﺎﲰﻪ ﻧﺘﱪﻙ‪ ،‬ﻭﷲ ﺍﳊﻤﺪ‬ ‫ﻓﻨﻘﻮﻝ ﻭﺑﺎﷲ ﺍﻟﺘﻮﻓﻴﻖ‪ ،‬ﻭﻣﻨﻪ ﻧﺴﺘﻌﲔ ﻭﺑﻪ ﻧﺴﺘﻤﺪ‪،‬‬

‫ﻭﺍﳌﻨﺔ‪:‬‬

‫ﺇﻥ ﻣﻦ ﺃﺧﻠﺺ ﰲ ﺫﻛﺮﻩ ﻭﻋﺒﺎﺩﺗﻪ ﻻ ﻳﻜﻮﻥ ﺳﻌﻴﻪ ﻋﺒﺜﺄ؟ ﻭﺇﻥ ﱂ ﻳﺄﺧﺬﻩ ﻣﻦ ﺷﻴﺦ‪،‬‬

‫ﻛﺜﲑﺍ ﺇﱃ ﺇﺧﻼﺹ ﺍﻟﻌﻤﻞ ﻣﻦ ﺍﻟﺸﻮﺍﺋﺐ ﺍﶈﺒﻄﺔ ﻟﻪ‪ ،‬ﺑﻞ ﻳﺮﻯ ﺃﻧﻪ ﺃﺣﻖ‬
‫ﹰ‬ ‫ﺑﻴﺪ ﺃﻥ ﺍﻟﺴﺎﻟﻚ ﺑﻨﻔﺴﻪ ﻻﻳﻬﺘﺪﻱ‬

‫ﺑﺎﻟﺜﻮﺍﺏ ﺑﻌﻤﻠﻪ ﻭﻳﻨﺠﻮ ﺑﻪ ﻣﻦ ﻋﻘﺎﺑﻪ‪ ،‬ﻭﻳﻨﺴﻰ ﻏﺎﻟﺒﺎﹰ ﻓﻀﻞ ﺍﷲ ﻭﺭﲪﺘﻪ‪ ,‬ﻭﻻ ﻳﻌﻠﻢ ﺍﳌﺴﻜﲔ ﺃﻥ ﻛﺜﲑﺍ‬

‫ﻣﻦ ﺃﻋﻤﺎﻟﻪ ﻳﻜﻮﻥ ﺳﺒﺒﺎ ﻟﻠﻌﻘﺎﺏ! ﻟﺮﺅﻳﺘﻪ ﻋﻤﻠﻪ ﻭ ﺃﻧﻪ ﳐﻠﺺ ﻓﻴﻪ‪ ,‬ﻭﺇﻋﺠﺎﺑﻪ ﲟﺎ ﻋﻤﻠﻪ ﻭﺷﻬﻮﺩﻩ ﺃﻧﻪ ﺧﲑ‬

‫ﳑﻦ ﻻ ﻳﻌﻤﻞ‪ ,‬ﻭﺍﳊﺎﻝ ﺃﻥ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ ﻗﺪ ﻗﺎﻝ‪ :‬ﻣﻦ ﺭﺃﻱ ﰲ ﺇﺧﻼﺻﻪ ﺇﺧﻼﺻﺎ ﳛﺘﺎﺝ ﺇﺧﻼﺻﻪ ﺇﱃ‬

‫ﺇﺧﻼﺹ‪ .‬ﻛﻤﺎ ﺳﻴﺄﰐ‪.‬‬

‫ﺛﻮﺍﺏ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ ﻻ ﲟﺠﺮﺩ ﺍﻷﻋﻤﺎﻝ‬

‫ﻭﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺗﺮﺗﺐ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﺍﻟﻌﻤﻞ ﻣﻨﻮﻁ ﺑﺎﻹﺧﻼﺹ ﻓﻴﻪ‪ ,‬ﻭ"ﺇﳕﺎ ﺍﻷﻋﻤﺎﻝ‬

‫ﻛﻤﺎ ﻭﺭﺩ‪ ,‬ﺃﻱ ‪ :‬ﺇﳕﺎ ﺛﻮﺍﺏ ﺍﻷﻋﻤﺎﻝ ﺑﺎﻟﻨﻴﺎﺕ‪ ،‬ﻻ ﲟﺠﺮﺩ ﺍﻷﻋﻤﺎﻝ! ﻭﺃﻥ ﻣﻘﺼﻮﺩ ﺃﻫﻞ ﺍﷲ‬ ‫ﺑﺎﻟﻨﻴﺎﺕ"‬

‫ﻻﻳﻜﻮﻥ ﺇﻻ ﺍﻟﻌﺒﻮﺩﻳﺔ ﺍﶈﻀﺔ‪ ،‬ﻭﻃﻠﺐ ﺍﻟﺜﻮﺍﺏ ﻋﻨﺪﻫﻢ ﻛﻌﺒﺎﺩﺓ ﺍﻷﺻﻨﺎﻡ ﺍﳊﺴﻴﺔ ﻋﻠﻲ ﺣﺪ ﺳﻮﺍﺀ‪ ،‬ﻛﻤﺎ‬

‫ﺫﻛﺮﻩ ﺍﻟﺸﻌﺮﺍﱐ ﰲ "ﻟﻄﺎﺋﻒ ﺍﳌﻨﻦ" ﻭ "ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ"‪ .‬ﻓﺤﺴﻨﺎﺕ ﺍﻷﺑﺮﺍﺭ ﺳﻴﺌﺎﺕ ﺍﳌﻘﺮﺑﲔ ‪ .‬ﺍﻧﺘﻬﻰ ‪.‬‬

‫ﻭﺍﻟﺴﺎﻟﻚ ﺍﻟﺬﻱ ﺳﻠﻚ ﰲ ﻃﺮﻳﻖ ﺍﻟﺬﻛﺮ ﻭﺍﻟﺮﻳﺎﺿﺔ ﺑﻨﻐﺴﻪ ﻗﺪ ﻻ ﻳﺘﻨﺒﻪ ﺇﱃ ﺩﻗﺎﺋﻖ‬

‫ﻓﺈﻧﻪ ﺃﺧﻔﻰ ﻣﻦ ﺩﺑﻴﺐ ﺍﻟﻨﻤﻞ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻈﻠﻤﺎﺀ‪ ،‬ﻭﻳﻘﻊ ﰲ ﺍﳌﻬﺎﻟﻚ ﺃﺣﻴﺎﻧﺎ‪ ،‬ﻭﻳﻜﻮﻥ ﻟﻪ ﰲ ﻛﻞ‬ ‫ﺍﻟﺮﻳﺎﺀ‪،‬‬

‫ﻣﻘﺎﻡ ﻣﻦ ﻣﻘﺎﻣﺎﺕ ﺍﻟﺴﺎﻟﻜﲔ ﻋﻤﻞ ﺧﺎﺹ ﺑﺬﻟﻚ ﺍﳌﻘﺎﻡ ﻻﳚﻮﺯ ﺍﻹﻧﺘﻘﺎﻝ ﺇﱃ ﻏﲑ‪ ،‬ﻭﺇﻥ ﺍﻧﺘﻘﻞ ﳛﺼﻞ ﻟﻪ‬

‫ﺍﻟﺘﱰﻝ ﻭﻳﻨﻘﻨﻊ ﻋﻦ ﺍﻟﺘﺮﻗﻲ‪" ،‬ﻭ ﺍﻟﺸﻴﻄﺎﻥ ﳚﺮﻱ ﻣﻦ ﺍﺑﻦ ﺁﺩﻡ ﳎﺮﻯ ﺍﻟﺪﻡ"‪ ،‬ﻛﻤﺎ ﻭﺭﺩ‪ ،‬ﻓﻴﺠﺘﻬﺪ ﰲ‬

‫ﺇﻏﻮﺍﺀ ﺍﻟﻌﺒﺪ ﻭﺇﺿﻼﻟﻪ ﻭﺗﻜﻮﻥ ﻧﻔﺴﻪ ﺍﻷﻣ‪‬ﺎﺭﺓ ﻣﻌﻴﻨﺔ ﻟﻪ‪ ،‬ﻓﲑﻯ ﺍﻟﻘﺒﻴﺢ ﺣﺴﻨﺎﹰ ﻓﻴﻌﻤﻠﻪ‪ ،‬ﻭﺍﳊﺴﻦ ﻗﺒﻴﺤﺎﹰ‬

‫ﻓﻴﻤﻨﻌﻪ ﻣﻨﻪ ﺑﺈﻟﻘﺎﺀ ﺍﻟﻮﺳﺎﻭﺱ‪ ،‬ﻓﺤﻴﻨﺌﺬ ﻳﺒﻘﻰ ﺑﻼ ﻭﺻﻮﻝ ﻭﳚﺮ‪‬ﻩ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﺳﺒﻴﻠﻪ؟ ﻓﻴﻜﻮﻥ ﺷﻴﺨﺎﹰ ﻟﻪ‬

‫ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﻛﻴﻒ ﻳﺸﺎﺀ‪ ،‬ﻭﻳﺮﻛﺐ ﻋﻨﻘﻪ ﻛﻤﺎ ﻳﺮﻛﺐ ﺍﳊﻤﺎﺭ‪.‬‬

‫ﻭﻗﺪ ﻗﻴﻞ ‪ :‬ﺍﻟﺮﻳﺎﺿﺔ ﺑﻼ ﺷﻴﺦ ﻻ ﺗﻮﺭﺙ ﺇﻻ ﺍﻟﻮﺳﻮﺳﺔ ﻭﺍﳉﺰﺑﺮﺓ‪.‬‬

‫ﻭﰲ "ﺍﻟﻔﺠﺮ ﺍﳌﻨﲑ"‪ :‬ﻭﻛﺎﻥ ‪ -‬ﻳﻌﲏ ‪ :‬ﺃﲪﺪ ﺍﻟﺮﻓﺎﻋﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻳﻘﻮﻝ‪ :‬ﻣﻦ‬

‫‪.‬‬‫ﻃﻠﺐ ﺍﻟﻄﺮﻳﻖ ﺑﻨﻔﺴﻪ ﺗﺎﻩ ﰲ ﺃﻭﻝ ﻗﺪﻡ‪ .‬ﺍﻩ ‪21‬‬

‫ﻭﰲ "ﺍﻹﺣﻴﺎﺀ"‪ :‬ﻓﻜﺬﻟﻚ ﺍﳌﺮﻳﺪ ﳛﺘﺎﺝ ﺇﱃ ﺷﻴﺦ ﻭﺃﺳﺘﺎﺫ ﻳﻘﺘﺪﻱ ﺑﻪ ﻟﻴﻬﺪﻳﻪ ﺇﱃ‬

‫ﺳﻮﺍﺀ ﺍﻟﺴﺒﻴﻞ‪ ،‬ﻓﺈﻥ ﺳﺒﻞ ﺍﻟﺪﻳﻦ ﻏﺎﻣﻀﺔ‪ ،‬ﻭﺳﺒﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻛﺜﲑﺓ ﻇﺎﻫﺮﺓ‪ ،‬ﻓﻤﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﺷﻴﺦ ﻳﻬﺪﻳﻪ‬
‫ﻗﺎﺩﻩ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﻃﺮﻗﻪ ﻻ ﳏﺎﻟﺔ‪ ،‬ﻓﻤﻦ ﺳﻠﻚ ﺳﺒﻞ ﺍﻟﺒﻮﺍﺩﻱ ﺑﻐﲑ ﺧﻔﲑ ﻓﻘﺪ ﺧﻄﺮ ﺑﻨﻔﺴﻪ ﻭﺃﻫﻠﻜﻬﺎ‪.‬‬

‫ﻭﻣﺎ ﻗﻴﻞ‪ :‬ﻣﻦ ﱂ ﻳﻜﻦ ﻟﻪ ﺷﻴﺦ ﻓﺸﻴﺨﻪ ﺍﻟﺸﻴﻄﺎﻥ!! ﺣﻖ ﺛﺎﺑﺖ ﰲ ﻛﺘﺐ ﺃﻫﻞ ﺍﻟﺘﺼﻮﻑ‪،‬‬ ‫‪183‬‬ ‫ﺍﻩ‪.‬‬

‫ﻙ"ﺭﺳﺎﻟﺔ" ﺍﻹﻣﺎﻡ ﺍﻟﻘﺸﲑﻱ ﻭ"ﺍﻹﲢﺎﻑ ﺷﺮﺡ ﺍﻹﺣﻴﺎﺀ" ﻭﻏﲑﳘﺎ ‪.‬‬

‫ﻭﻋﻠﺔ ﺇﺣﺒﺎﻁ ﻋﻤﻞ ﻣ‪‬ﻦ ﻟﻴﺲ ﻟﻪ ﺷﻴﺦ! ﻋﺪﻡ ﺧﻠﻮﺻﻪ ﻏﺎﻟﺒﺎﹰ ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﶈﺒﻄﺎﺕ‬

‫ﺍﻟﱵ ﻫﻲ ﺳﺒﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻭﻃﺮﻗﻪ‪ ،‬ﻭﺍﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻻ ﺇﺧﻼﺹ ﻓﻴﻪ ﻻ ﻳﻜﻮﻥ ﺣﺴﻨﺎ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ‪.‬‬

‫ﻭﺳﻴﺄﰐ ﰲ ﺍﻟﱪﺝ ﺍﻟﺜﺎﱐ ﻣﺎ ﻳﺆﻳﺪﻩ‪ ،‬ﻭﻣﻌﻠﻮﻡ ﻣﺸﻬﻮﺭ ﺃﻥ ﺳﻠﻮﻙ ﺍﻟﻄﺮﻳﻖ ﻻ ﻳﻜﻮﻥ ﺇﻻ ﺑﺎﻟﺬﻛﺮ ﻭﺗﻜﺮﺍﺭﻩ‪،‬‬

‫ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﺍﻟﻜﺘﺐ ‪.‬‬

‫ﻭﻗﺪ ﻗﺎﻝ ﺻﺎﺣﺐ "ﺭﻣﺎﺡ ﺣﺰﺏ ﺍﻟﺮﺣﻴﻢ"‪ :‬ﺇﻥ ﺍﻟﺬﻛﺮ ﺍﳌﻌﺘﱪ ﻋﻨﺪ ﺃﻫﻞ ﺍﷲ ﺗﻌﺎﱃ‬

‫‪ -‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﻪ ﺍﻟﻔﺘﺢ ﻭﺍﻟﻮﺻﻮﻝ ﺇﱃ ﺍﷲ ‪ -‬ﻫﻮ ﺍﳌﺄﺧﻮﺫ ﺑﺎﻹﺫﻥ ﻭﺍﻟﺘﻠﻘﲔ ﻣﻦ ﺷﻴﺦ ﻭﺍﺭﺙ ﻭﺍﺻﻞ‬

‫ﻣﺮﺷﺪ؛ ﺗﺘﺼﻞ ﺻﺤﺒﺘﻪ ﻭﻃﺮﻳﻘﺘﻪ ﺑﺎﳊﻀﺮﺓ ﺍﻟﻨﺒﻮﻳﺔ‪ ،‬ﻻ ﻣﺎ ﻳﺄﺧﺬﻩ ﺍﻹﻧﺴﺎﻥ ﺑﻨﻔﺴﻪ! ﻓﺮﺍﺟﻌﻪ ﰲ ﺍﻟﻔﺼﻞ‬

‫‪.‬‬‫‪1‬‬ ‫ﺍﻟﺴﺎﺑﻊ ﻭﺍﻟﻌﺸﺮﻳﻦ ﰲ ‪180‬ﺝ‬

‫ﺃﻭ ﻋﻦ‬ ‫ﻭﻗﺎﻝ ‪ -‬ﻗﺪﺱ ﺳﺮﻩ ‪ -‬ﺑﻌﺪ ﺫﻟﻚ‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺬﻛﺮ ﺍﳌﺄﺧﻮﺫ ﻋﻦ ﻏﲑ ﺷﻴﺦ‬

‫ﺷﻴﺦ ﻏﲑﻣﻔﺘﻮﺡ ﻋﻠﻴﻪ ﻋﺎﺭﻑٍ ﻫﻼﻙ‪ ‬ﺻﺎﺣﺒﻪ ﺃﻗﺮﺏ ﻣﻦ ﺳﻼﻣﺘﻪ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ‬

‫ﺃﲪﺪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ‪ :‬ﻭ ﲰﻌﺘﻪ ﻳﻌﻲ‪ :‬ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ -‬ﻳﺘﻜﻠﻢ ﻋﻠﻰ ﺍﻟﺬﻳﻦ ﻳﺬﻛﺮﻭﻥ ﺃﲰﺎﺀ ﺍﷲ‬

‫ﺗﻌﺎﱃ ﰱ ﺃﻭﺭﺍﺩﻫﻢ؛ ﻓﻘﺎﻝ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ‪ : -‬ﺇﻥ ﺃﺧﺬﻭﻫﺎ ﻋﻦ ﺷﻴﺦ ﻋﺎﺭﻑ ﱂ ﺗﻀﺮ‪‬ﻫﻢ‪ ،‬ﻭﺇﻥ‬

‫ﺃﺧﺬﻭﻫﺎ ﻋﻦ ﻏﲑ ﻋﺎﺭﻑٍ ﺿﺮ‪‬ﻢ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﻓﻤﺎ! ﻟﺴﺒﺐ ﰲ ﺫﻟﻚ؟ ﻓﻘﺎﻝ – ﺭﺿﻲ ﺍﷲ ‪ : -‬ﺍﻷﲰﺎﺀ‬

‫ﺍﳊﺴﲎ ﳍﺎ ﺃﻧﻮﺍﺭ ﻣﻦ ﺃﻧﺮﺍﻭ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻓﺈﺫﺍ ﺃﺭﺩﺕ ﺃﻥ ﺗﺬﻛﺮ ﺍﻻﺳﻢ ﻓﺈﻥ ﻛﺎﻥ ﻣﻊ ﺍﻻﺳﻢ ﻧﻮﺭﻩ‬

‫ﺍﻟﺬﻱ ﳛﺠﺐ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺃﻧﺖ ﺗﺬﻛﺮﻩ! ﱂ ﻳﻀﺮ‪‬ﻙ‪،‬ﻭﺇﻥ ﱂ ﻳﻜﻦ ﻣﻊ ﺍﻻﺳﻢ ﻧﻮﺭﻩ ﺍﻟﺬﻱ ﳛﺠﺐ ﻣﻦ‬

‫ﺍﻟﺸﻴﻄﺎﻥ! ﺣﻀﺮ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺗﺴﺒﺐ ﰱ ﺿﺮﺭ ﺍﻟﻌﺒﺪ‪ ،‬ﻭﺍﻟﺸﻴﺦ ﺇﺫﺍ ﻛﺎﻥ ﻋﺎﺭﻓﺎ ﻭﻫﻮ ﰱ ﺣﻀﺮﺓ ﺍﳊﻖ‬

‫ﺩﺍﺋﻤﺎﹰ ﻭﺍﺭﺍﺩ ﺃﻥ ﻳﻌﻄﻲ ﺍﲰﺎﹰ ﻣﻦ ﺃﲰﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺍﳊﺴﲎ ﺃﻋﻄﺎﻩ ﺫﻟﻚ ﺍﻻﺳﻢ ﻣﻊ ﺍﻟﻨﻮﺭ ﺍﻟﺬﻱ ﳛﺠﺒﻪ‪،‬‬

‫ﻓﻴﺬﻛﺮﻩ ﺍﳌﺮﻳﺪ ﻭﻻ ﻳﻀﺮ‪ .‬ﰒ ﺍﻟﻨﻔﻊ ﺑﻪ ﻋﻠﻰ ﺍﻟﻨﻴﺔ ﺍﻟﱵ ﺃﻋﻄﺎﻩ ﺍﻟﺸﻴﺦ ﺫﻟﻚ ﺍﻻﺳﻢ ‪‬ﺎ‪،‬ﻓﺈﻥ ﺃﻋﻄﺎﻩ ﺑﻨﻴﺔ‬

‫ﺇﺩﺭﺍﻙ ﺍﻟﺪﻧﻴﺎ ﺃﺩﺭﻛﻬﺎ‪ ،‬ﺃﻭ ﺑﻨﻴﺔ ﺇﺩﺭﺍﻙ ﺍﻵﺧﺮﺓ ﺃﺩﺭﻛﻬﺎ‪ ،‬ﺃﻭﺑﻨﻴﺔ ﻣﻌﺮﺓ ﺍﷲ ﺗﻌﺎﱃ ﺃﺩﺭﻛﻬﺎ‪ ،‬ﻭﺃﻣﺎ ﺇﻥ ﻛﺎﻥ‬

‫ﺍﻟﺸﻴﺦ ﺍﻟﺬﻱ ﻳﻠﻘﻦ ﺍﻻﺳﻢ ﳏﺠﻮﺑﺎ! ﻓﺈﻧﻪ ﻳﻌﻄﻲ ﳎﺮﺩ ﺍﻻﺳﻢ ﻣﻦ ﻏﲑ ﻧﻮﺭ ﺣﺎﺟﺐ ﻓﻴﻬﺎ‪ ،‬ﻓﻴﻬﻠﻚ ﺍﳌﺮﻳﺪ‪،‬‬

‫ﻧﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺴﻼﻣﺔ‪ .‬ﺍﻩ‪.‬‬

‫ﻭﻗﺎﻝ ﺷﻴﺨﻨﺎ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭﺃﺭﺿﺎﻩ ﻭﻋﻨﺎ ﺑﻪ ‪ : -‬ﻓﻌﻠﻰ ﺍﻟﻌﺒﺪ ﻣﻼﺯﻣﺘﻬﺎ‪ ،‬ﺃﻱ‪:‬‬

‫ﺍﻷﺣﻜﺎﻡ ﺍﻟﺘﻜﻠﻴﻔﻴﺔ ﺍﳌﺘﻔﺮﻗﺔ ﰲ ﺍﻵﻳﺎﺕ ﺍﻟﻘﺮﺁﻧﻴﺔ ﻭﺍﻷﺣﺎﺩﻳﺚ ﺍﻟﻨﺒﻮﻳﺔ ‪ -‬ﻭﺍﻟﺪﺅﻭﺏ ﻋﻠﻰ ﻣﺎ ﻳﻘﺪﺭ ﻋﻠﻴﻪ‬
‫ﻣﻨﻬﺎ؟ ﺑﺪﻭﺍﻡ ﻣﻌﺎﻧﻘﺔ ﺍﻟﺬﻛﺮ ﻣﻌﻬﺎ ﻭﻧﻌﲏ ﺑﺎﻟﺬﻛﺮ‪ :‬ﺍﻟﺬﻱ ﻳﻜﻮﻥ ﺑﺘﻠﻘﲔ ﺷﻴﺦ ﻭﺍﺻﻞ ‪ :‬ﻻ ﺍﻟﺬﻱ ﻳﺄﺧﺬﻩ‬

‫ﺍﻟﻌﺒﺪ ﺑﺎﺧﺘﻴﺎﺭﻩ! ﻣﻊ ﺩﻭﺍﻡ ﺍﻻﺳﺘﻨﺎﺩ ﺑﺎﻟﻘﻠﺐ ﺇﱃ ﺷﻴﺦ ﻭﺍﺻﻞ‪ ،‬ﻓﺈﻥ ﺑﺪﻭﺍﻣﻪ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﻮﺭ ﻳﺼﻞ‬

‫ﺍﻟﻌﺒﺪ ﺇﱃ ﺃﻥ ﻳﻨﺎﻟﻪ ﺍﻟﺴﺮ ﺍﻟﺮﺑﺎﱐ ﺑﺴﺒﺒﻪ ﻳﺼﻞ ﺇﱃ ﺍﻟﺘﻄﻬﲑ ﺍﻷﻛﱪ ﺍﳌﺬﻛﻮﺭ ﺃﻭﻻ‪ ،‬ﺍﻟﺬﻱ ﻫﻮ ﻏﺎﻳﺔ ﺍﻟﻐﺎﻳﺎﺕ‬

‫ﻭﻣﻨﺘﻬﻰ ﺍﻟﺮﻏﺒﺎﺕ‪ :‬ﺍﳌﻌﺒ‪‬ﺮ ﻋﻨﻪ ﰲ ﺍﻹﺷﺎﺭﺓ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ ﻳﻘﺎﻝ ﻋﻨﻪ‪ :‬ﻣﻦ ﻛﺸﻔﺖ‪ ‬ﻟﻪ ﻋﻦ ﺻﻔﺎﰐ ﺃﻟﺰﻣﺘﻪ‬

‫ﺍﻷﺩﺏ‪ ،‬ﻭﻣﻦ ﻛﺸﻔﺖ ﻟﻪ ﻋﻦ ﺫﺍﰐ ﺃﻟﺰﻣﺘﻪ ﺍﻟﻌﻄﺐ؛ ﻭﻫﺬﺍ ﺍﻟﻌﻄﺐ ﻫﻮ ﻏﺎﻳﺔ ﻣﻨﺘﻬﻰ ﺍﻷﺭﺏ ﻭﻣﻨﺘﻬﻰ‬

‫ﻣﻄﻠﺐ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﺈﻥ ﻫﺬﺍ ﺍﻟﻌﻄﺐ ﻫﻮ ﳏﻞ ﺍﻻﺳﺘﻬﻼﻙ ﰲ ﺍﳊﻖ‪ ،‬ﺣﻴﺚ ﻳﺴﻠﺐ ﺍﻟﻌﺒﺪ ﻣﻦ ﺃﻭﺻﺎﻓﻪ‬

‫ﺍﻟﺒﺸﺮﻳﺔ‪ ،‬ﻭﻳﻠﺒﺲ ﺧﻠﻌﺔ ﺍﻻﺗﺼﺎﻑ ﺑﺎﻷﻭﺻﺎﻑ ﺍﻟﺮﺑﺎﻧﻴﺔ‪ .‬ﺍﻧﺘﻬﻰ ﻣﺎ ﺃﺭﺩﻧﺎ ﻧﻘﻠﻪ ﻣﻦ ﻛﻼﻣﻪ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‬

‫ﻭﻋﻨ‪‬ﺎ ﺑِﻪ‪.‬‬

‫ﻭﻗﺎﻝ ﰱ "ﲢﻔﺔ ﺍﻹﺧﻮﺍﻥ ﻭﺍﳋﻼﻥ" ﺍﳋﺎﻣﺲ ‪ -‬ﻳﻌﲏ‪ :‬ﻣﻦ ﺃﺻﻮﻝ ﺍﻟﺘﻘﻮﻯ ﺍﳊﻘﻴﻘﻴﺔ‬

‫‪ -‬ﺩﻭﺍﻡ ﺍﻟﺬﻛﺮ ﺍﻟﺬﻱ ﻟﻘﻨﻪ ﻟﻪ ﺷﻴﺨﻪ ﻻ ﻳﺘﺠﺎﻭﺯﻩ ﺇﱃ ﻏﲑﻩ‪ :‬ﺇﻻ ﺑﺈﻧﻪ‪ ،‬ﺇﻻ ﺍﻷﻭﺭﺍﺩ ﺍﳌﺨﺼﻮﺻﺔ ﺑﻄﺮﻳﻖ‬

‫ﺷﻴﺨﻪ‪.‬‬

‫ﰒ ﻗﺎﻝ ﺑﻌﺪ ﻛﻼﻡ‪ :‬ﻭﻣﻨﻬﺎ ‪ -‬ﺃﻱ‪ :‬ﻣﻦ ﺍﻵﺩﺍﺏ ﺍﻟﱵ ﺗﻄﻠﺐ ﻣﻦ ﺍﳌﺮﻳﺪ ﰲ ﺣﻖ‬

‫ﺍﻟﺸﻴﺦ ‪ -‬ﻣﻼﺯﻣﺔ ﺍﻟﻮﺭﺩ ﺍﻟﺬﻱ ﺭﺗﺒﻪ ﻓﺈﻥ ﻣﺪﺩ ﺍﻟﺸﻴﺦ ﰲ ﻭﺭﺩﻩ ﺍﻟﺬﻱ ﺭﺗﺒﻪ‪ ،‬ﻓﻤﻦ ﲣﻠﱠﻒ ﻋﻨﻪ ﻓﻘﺪ ﺣﺮﻡ‬

‫ﺍﳌﺪﺩ‪ ،‬ﻭﻫﻴﻬﺎﺕ ﺃﻥ ﻳﺼﺢ ﰲ ﺍﻟﻄﺮﻳﻖ!!‬

‫ﺃﻥ‬ ‫ﰒ ﻗﺎﻝ ﺑﻌﺪ ﻛﻼﻡ‪ :‬ﻭﻣﻨﻬﺎ ‪ -‬ﻳﻌﲏ‪ :‬ﻭﻣﻦ ﺍﻵﺩﺍﺏ ﺍﻟﱵ ﺗﺘﻌﻠﻖ ﺑﺎﳌﺮﻳﺪ ﰲ ﻧﻔﺴﻪ‬

‫ﻳﺄﺧﺬ ﺑﺎﻷﺟﻮﺩ ﰲ ﺍﻟﻌﺒﺎﺩﺓ‪ ،‬ﻓﻼ ﻳﻨﺘﻈﺮ ﺑﺬﻛﺮﻩ ﻭﻋﺒﺎﺩﺗﻪ ﺛﻮﺍﺑﺎ ﻭ ﻻ ﻓﺘﺤﺎ‪ ،‬ﻭﺇﳕﺎ ﻳﻌﺒﺪ ﺍﷲ ﺗﻌﺎﱃ ﺇﱃ ﺃﻥ‬

‫ﻗﺎﻝ‪ :‬ﻟﻜﻨﻪ ﻻ ﻳﺸﺘﻐﻞ ﺇﻻ ﺑﺄﻭﺭﺍﺩ ﺍﻟﻄﺮﻳﻖ ﻭﻣﺎ ﺍﺫﻥ ﻟﻪ ﻓﻴﻪ ﺍﻟﺸﻴﺦ‪ .‬ﺍﻩ‪.‬‬

‫ﻭﻗﺎﻝ ﺍﻟﺴﻴﺪ ﳏﻤﺪ ﺍﻟﻐﻮﺙ ‪ -‬ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﰲ ) ﺟﻮﺍﻫﺮﻩ(‪ :‬ﻓﺬﻛﺮ ﺍﻟﻌﺎﻣﺔ‪ :‬ﻛﻠﻤﺔ‬

‫ﺍﻟﺸﻬﺎﺩﺓ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﺘﺴﺒﻴﺤﺎﺕ‪ ،‬ﻭﺍﻟﺬﻛﺮ ﺍﳋﺎﺹ‪:‬ﻣﻦ ﻳﻜﻮﻥ ﺑﺘﻠﻘﲔ ﺷﻴﺦ ﻣﺮﺷﺪ؛ ﻋﺎﺭﻑ ﺑﺄﺩﻭﺍﺀ‬

‫ﺍﻟﻨﻔﻮﺱ ﻳﻜﻮﻥ ﺃﻗﻮﻯ ﰲ ﺇﺭﺍﻟﺔ ﺍﳊﺠﺐ ﻋﻨﺪ ﺍﳌﻼﺯﺕ ﻋﻦ ﻗﻠﺐ ﺣﺎﺿﺮ‪ .‬ﺍﻩ‪.‬‬

‫ﻭﻗﺎﻝ ﰲ ﻛﺘﺎﺏ "ﺍﻟﺘﻄﻮﺭﺍﺕ"‪ :‬ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﺼﺪﺭ ﳑﻠﻮﺀ ﻭﳏﺸﻮ‪ ‬ﺑﺎﻷﺧﻼﻕ ﺍﻟﻈﻠﻤﺎﻧﻴﺔ‬

‫ﺍﻟﱵ ﺗﻈﻬﺮ ‪‬ﺎ ﻣﻦ ﺑﲏ ﺁﺩﻡ ﺍﻵﺛﺎﺭ ﺍﳋﺒﻴﺜﺔ ﻓﻼ ﺑﺪ ﻟﻪ ﺃﻥ ﻳﺰﻛﻲ ﺻﺪﺭﻩ ﺑﺄﺧﺬ ﺍﻟﺘﻠﻘﲔ ﻣﻦ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺎﻣﻞ‬

‫ﺣﱴ ﻳﺪﺧﻞ ﰲ ﻃﻮﺭ ﺍﻟﻘﻠﺐ ﺍﻟﺬﻱ ﻫﻮ ﻣﺴﺘﻌﺪ ﻟﻠﺘﺰﻳﻦ ﺑﺎﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ ﻭﺍﻷﻧﻮﺍﺭ ﺍﳌﺸﺮﻭﺣﺔ ﲝﺴﺐ‬

‫ﺍﻹﺳﺘﻌﺪﺍﺩ‪ ،‬ﻭﺇﻟﻴﻪ ﺍﺷﺎﺭ ﺭﺏ ﺍﻟﻌﺰﺓ ﺑﻘﻮﻟﻪ "ﻗﺪ ﺍﻓﻠﺢ ﻣﻦ ﺯﻛﺎﻫﺎ" ﻭﻣﻦ ﺩﺧﻞ ﻓﻴﻪ ﺑﺎﳋﻼﺀ ‪ -‬ﺃﻱ‪:‬‬

‫ﺍﻟﱪﺍﺀﺓ ‪ -‬ﻋﻦ ﺍﻷﺧﻼﻕ ﺍﻟﺬﻣﻴﻤﺔ ﺑﻮﺍﺳﻄﺔ ﺍﻟﺘﻮﺣﻴﺪ ﺍﳉﻬﺮﻱ ﻳﺮﻯ ﺷﺠﺮﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻧﻮﺭﺍ ﳑﻠﻮﺀﺍﹰ ﺑﺄﻏﺼﺎﻥ‬

‫ﻔﻰ‪ ‬ﺃﻭ ﳑﻠﻮﺀﺍﹰ ﺑﺎﻟﻨﺠﻮﻡ‪ ،‬ﻭﺍﻟﻘﻤﺮ‬

‫ﻌﻠﹶﻢ ﺍﻹﻧﺴﺎﱐ ﲝﺴﺐ ﺍﻻﺳﺘﻌﺪﺍﺩ‪ ،‬ﰒ ﻳﺮﻯ ﺍﻟﺴﻤﺎﺀ ﻣﺼ ﹼ‬
‫ﺍﻷﲦﺎﺭ ﰲ ﺍﻟ ‪‬‬
‫ﺻﺎﻓﻴﺎ ﻋﻦ ﺍﻟﺴﺤﺎﺏ ﺍﳌﻌﻨﻮﻱ‪ ،‬ﻭﻳﺮﻯ ﺍﻟﺒﺴﺎﺗﲔ ﻭﺍﳉﺒﺎﻝ ﻣﻊ ﺍﻟﻌﻴﻮﻥ ﻭﻏﲑ ﺫﻟﻚ‪ ،‬ﻓﻼ ﺑﺪ‪ ‬ﻟﻠﺴﺎﻟﻚ ﰲ‬

‫ﻭﻗﺖ ﺍﻟﻄﻠﺐ ﺃﻥ ﻳﺘﻘﻲ ﺍﷲ ﺗﻌﺎﱃ ﺑﺎﻟﺘﺠﺮﺩ ﻋﻦ ﺍﻷﺧﻼﻕ ﺍﻟﺬﻣﻴﻤﺔ ﺣﱴ ﻳﺘﺰﻳ‪‬ﻦ ﻗﻠﺒﻪ ‪‬ﺬﻩ ﺍﳌﺬﻛﻮﺭﺍﺕ ﻣﻦ‬

‫ﺃﻧﻮﺍﺭ ﺫﺍﺗﻪ ﺍﻟﻐﻴﺒﻴﺔ‪ ،‬ﻭﻳﻔﲏ ﺑﻌﺾ ﺃﻓﻌﺎﻟﻪ ﰲ ﻧﻮﺭ ﺃﻓﻌﺎﻝ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﻴﻈﻬﺮﻣﻨﻪ ﺁﺛﺎﺭﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ‬

‫ﻛﺎﻟﺘﺴﻠﻴﻢ ﻭﺍﻟﺘﻔﻮﻳﺾ ﻭﻏﲑﻫﺎ ﰲ ﻃﺮﻳﻘﻪ ﺑﺎﻟﻨﻈﺮ ﺇﱃ ﺑﻌﺾ ﺍﳌﺸﺎﺭﺏ‪ ،‬ﻭﻳﺮﻯ ﺑﻨﻈﺮﻩ ﻭﺗﻮﺟﻬﻪ ﺇﱃ ﻣﺮﺁﺗﻪ‬

‫ﻣﺎﺫﺍ ﻛﺴﺐ ﻣﻦ ﺍﻻﺳﺘﻌﺪﺍﺩ ﺇﱃ ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻮﺳﻄﻰ‪ ،‬ﺃﻋﲏ‪ :‬ﻓﻨﺎﺀ ﺻﻔﺎﺗﻪ ﰲ ﻧﻮﺭ ﺻﻔﺎﺕ ﺍﷲ ﺗﻌﺎﱃ ‪ -‬ﺇﱃ‬

‫ﺍﻟﻘﻴﺎﻣﺔ ﺍﻟﻜﱪﻯ؛ ﻭﻫﻲ‪ :‬ﺍﻟﻔﻨﺎﺀ ﰲ ﺍﷲ ﲝﺴﺐ ﺍﻻﺳﺘﻌﺪﺍﺩ‪ ،‬ﻭﺇﻟﻴﻪ ﺃﺷﺎﺭ ﺭﺏ ﺍﻟﻌﺰﺓ ﺑﻘﻮﻟﻪ "ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ‬

‫ﺁﻣﻨﻮﺍ ﺍﺗﻘﻮﺍ ﺍﷲ ﻭ ﻟﺘﻨﻈﺮ ﻧﻔﺲ ﻣﺎ ﻗﺪﻣﺖ ﻟﻐﺪ ﻭ ﺍﺗﻘﻮ ﺍﷲ" ﻭ ﺍﻋﻠﻢ ﺃﻥ ﻫﺬﺍ ﺍﻟﻨﺬﺍﺀ ﻟﻠﻤﺆﻣﻨﲔ‬

‫ﺍﻟﻄﺎﻟﺒﲔ؟ ﺍﻟﺪﺍﺧﻠﲔ ﰲ ﻃﺮﻳﻖ ﺍﷲ ﺗﻌﺎﱃ ﻷﺟﻞ ﻣﺸﺎﻫﺪﺓ ﺃﻧﻮﺍﺭ ﺍﻷﻓﻌﺎﻝ ﻭﺍﻟﺼﻔﺎﺕ ﻭﻏﲑﳘﺎ ﺑﺄﺧﺬ‬

‫ﺍﻟﺘﻠﻘﲔ ﻣﻦ ﺍﻟﺸﻴﺦ ﺍﳌﺆﺫﻭﻥ ﺇﱃ ﺃﻥ ﻳﻨﺘﻬﻲ ﺇﱃ ﳏﻤﺪ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭ ﺳﻠﻢ ﺍﻩ‪.‬‬

‫ﻭﻗﺎﻝ ﰲ "ﺍﳋﻼﺻﺔ ﺍﳌﺮﺿﻴﺔ" ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺟﱪﻳﻞ ﺍﳋﺮﻣﺎﺑﺎﺫﻱ )ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ(‪:‬‬

‫ﻭﻫﻬﻨﺎ ﺃﺻﻞ ﺃﺻﻴﻞ ﳚﺐ ﺭﻋﺎﻳﺘﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻛﺮ ﺑﺪﻭﻥ ﻭﻋﺎﻳﺘﻪ ﻻ ﻳﻮﺻﻞ ﺇﱃ ﺍﳌﻘﺼﻮﺩ؟ ﻭﺇﻥ ﻛﺎﻥ ﻻ‬

‫ﳜﻠﻮ ﻋﻦ ﻓﺎﺋﺪﺓ؛ ﻭﻫﻮ ﺃﻥ ﻳﻜﻮﻥ ﺗﻠﻘﲔ ﺍﻟﺬﻛﺮ ﻣﻦ ﺷﻴﺦ ﻣﺮﺷﺪ ﺗﺘﺼﻞ ﺻﺤﺒﺘﻪ ﻭﻃﺮﻳﻘﺘﻪ ﺑﺎﳊﻀﺮﺓ‬

‫ﺍﻟﻨ‪‬ﺒﻮﻳﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺬﻛﺮ ﺍﻟﺬﻱ ﺑﺪﻭﻥ ﺗﻠﻘﲔ ﻣﺜﻞ ﺍﻟﻨﺸ‪‬ﺎﺏ ﺍﻟﺬﻱ ﻳﺸﺘﺮﻱ ﻣﻦ ﺻﺎﻧﻌﻪ‪ ،‬ﻭ ﻣﺜﻞ ﺍﻟﺬﻛﺮ ﺍﻟﺬﻱ‬

‫ﻳﺄﺧﺬ ﺑﺘﻠﻘﲔ ﻳﺄﺧﺬ ﻣﻦ ﺍﻟﺴﻠﻄﺎﻥ ﻓﺈ‪‬ﻤﺎ ﻭ ﺇﻥ ﺗﺴﺎﻭﻳﺎ ﰲ ﺍﻟﻨﺸﺎﺑﻴﺔ ﻭ ﺩﻓﻊ ﺍﳋﺼﻢ؛ ﻭ ﻟﻜﻦ ﺃﻳﻦ ﻧﺸ‪‬ﺎﺏ‬

‫ﺍﻟ‪‬ﻨﺒ‪‬ﺎﻝ ﻣﻦ ﻧﺸﺎﺏ ﺍﻟﺴﻠﻄﺎﻥ ﰲ ﺍﻟﻨﺎﺱ ﻭ ﺍﻟﻮﺍﻗﻊ ﻭ ﲪﺎﻳﺔ ﺻﺎﺣﺒﻪ ﻭ ﻭﻻﻳﺘﻪ ﻭ ﻛﻞ ﻣﻦ ﻳﺘﻌﻠﻖ ﺑﻪ! ﻭﺍﷲ‬

‫ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪ .‬ﺍﻩ‪.‬‬

‫ﻓﺎﺋﺪﺓ ﺍﻟﺘﻠﻘﲔ‬

‫ﻭﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺑﻦ ﺍﳌﺒﺎﺭﻙ ﰲ "ﺍﻹﺑﺮﻳﺰ"‪ :‬ﺇﻥ ﺷﻴﺨﻪ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺴﻌﻮﺩ‬

‫ﺍﻟﺬﻱ ﻳﻌﻄﻴﻪ ﺍﻷﺷﻴﺎﺥ؟ ﻓﻘﺎﻝ‬ ‫ﺍﻟﺪﺑﺎﻍ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﺳﺌﻞ ﻭﻫﻮ ﺣﺎﺿﺮ ﻋﻦ ﻓﺎﺋﺪﺓ ﺗﻠﻘﲔ ﺍﻟﻮﺭﺩ‬

‫)ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻟﻠﺴﺎﺋﻞ‪ :‬ﺗﺴﺄﻟﲏ ﻋﻦ ﺍﻟﺼﺎﺩﻗﲔ‪ ،‬ﺃﻭ ﻋﻦ ﺍﻟﻜﺎﺫﺑﲔ؟ ﻓﻘﺎﻝ‪ :‬ﻋﻦ ﺍﻟﺼﺎﺩﻗﲔ‪ .‬ﻓﻘﺎﻝ‬

‫)ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪ :‬ﻓﺎﺋﺪﺗﻪ ﺃﻥ ﺍﷲ ﺗﻌﺎﱃ ﺣﻔﻆ ﻋﻠﻰ ﻫﺬﻩ ﺍﻷﻣﺔ ﺩﻳﻨﻬﺎ ‪‬ﺬﻩ ﺍﻟﺸﺮﻳﻌﺔ ﺍﳌﻄﻬﺮﺓ ﺍﻟﱵ ﺇﺫﺍ‬

‫ﻓﻌﻠﺖ ﰲ ﺍﻟﻈﺎﻫﺮ ﺣﻔﻈﺖ ﺍﻹﳝﺎﻥ ﰲ ﺍﻟﺒﺎﻃﻦ‪ ،‬ﻭ ﺃﻥ ﺍﻟﺸﻴﺦ ﺍﻟﺼﺎﺩﻕ ﻣﻌﻤﻮﺭ ﺍﻟﺒﺎﻃﻦ ﺑﺎﳌﺸﺎﻫﺪﺓ ﻣﻊ‬

‫ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ ﺣﱴ ﺃﻥ ﺍﳌﺮﻳﺪ ﺇﺫﺍ ﻗﺎﻝ‪ :‬ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻗﺒﻞ ﺃﻥ ﻳﻠﻘﻰ ﺍﻟﺸﻴﺦ ﺍﻟﻜﺎﻣﻞ ﻳﻘﻮﳍﺎ ﺑﻠﺴﺎﻧﻪ ﻭﻗﻠﺒﻪ‬

‫ﻏﺎﻓﻞ‪ ،‬ﻭ ﺍﻟﺸﻴﺦ ﻳﻘﻮﳍﺎ ﺑﺎﻟﺒﺎﻃﻦ ﻟﻌﻈﻴﻢ ﻣﺸﺎﻫﺪﺗﻪ ﻟﻠﺤﻖ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﺫﺍ ﻟﻘﹼﻦ ﺍﳌﺮﻳﺪ! ﺻﺎﺭﺕ ﺣﺎﻟﺘﻪ ﰲ‬

‫ﺍﳌﺮﻳﺪ‪ ،‬ﻭﻻ ﻳﺰﺍﻝ ﻳﺘﺮﻗﻰ ﺇﱃ ﺃﻥ ﻳﺒﻠﻎ ﻣﻘﺎﻡ ﺍﻟﺸﻴﺦ‪ :‬ﺇﻥ ﻗﺪ‪‬ﺭ ﺍﷲ ﺗﻌﺎﱃ ﺫﻟﻚ‪ ،‬ﰒ ﺿﺮﺏ ﻣﺜﻼﹰ ﺣﻜﺎﻳﺔ‬

‫ﻋﺠﻴﺒﺔ ﰲ ﺩ ﻭﺍﺀ ﻭﻟﺪ ﺍﳌﻠﻚ ﺑﺘﺮﻙ ﺍﻟﻠﺤﻢ‪.‬‬

 ‫ﺣﻜﺎﻳﺔ ﻋﺠﻴﺒﺔ ﰲ ﺩﻭﺍﺀ ﻭﻟﺪ ﺍﳌﻠﻚ ﺑﺘﺮﻙ ﺍﻟﻠﺤﻢ‬

‫ﻓﻘﺪ ﻭﻗﻌﺖ ﳌﻠﻚ ﻟﻪ ﻭﻟﺪ ﻋﺰﻳﺰ ﻋﻠﻴﻪ‪ ،‬ﰒ ﻧﺰﻝ ﺑﻪ ﺿﺮﺭ ﻋﻈﻴﻢ‪ ،‬ﻓﺠﻤﻊ ﺍﻷﻃﺒﺎﺀ‬

‫ﻟﺪﻭﺍﺀ ﻭﻟﺪﻩ ﻭ ﺗﻮﻋ‪‬ﺪﻫﻢ ﺑﻮﻋﺪ ﺷﺪﻳﺪ ﺇﻥ ﱂ ﻳﱪﺅﺍ ﻭﻟﺪﻩ‪ ،‬ﻓﺎﺗﻔﻖ ﺍﻷﻃﺒﺎﺀ ﻋﻠﻰ ﺃﻥ ﺩﻭﺍﺀ ﻭﻟﺪﻩ ﰲ ﻋﺪﻡ‬

‫ﺃﻛﻞ ﺍﻟﻠﺤﻢ‪ ،‬ﻓﺬﻛﺮﻭﺍ ﺫﻟﻚ ﻟﻠﻮﻟﺪ ﻓﺄﰉ ﻋﻠﻴﻪ ﻭ ﻗﺎﻝ‪ :‬ﻻ ﺃﺗﺮﻙ ﺍﻟﻠﺤﻢ ﻭ ﻟﻮ ﺧﺮﺟﺖ ﺭﻭﺣﻲ ﰲ ﻫﺬﻩ‬

‫ﺍﻟﺴﺎﻋﺔ! ﻓﺤﺎﺭ ﺍﻷﻃﺒﺎﺀ ﻭ ﺩﻫﺸﻮﺍ ﰲ ﺃﻣﺮﻫﻢ‪ ،‬ﻭ ﻧﺰﻝ ‪‬ﻢ ﻣﺎ ﻻ ﻳﻄﻴﻘﻮﻧﻪ‪ ،‬ﺣﻴﺚ ﺍﻣﺘﻨﻊ ﺍﻟﻮﻟﺪ ﻋﻦ ﺍﺗﺒﺎﻉ‬

‫ﺳﺒﺐ ﺍﻟﺸﻔﺎﺀ‪.‬‬

‫ﻭ ﺃﳊﹼﻮﺍ ﻋﻠﻴﻪ ﺍﳌﺮﺓ ﺑﻌﺪ ﺍﳌﺮﺓ‪ ،‬ﻓﻠﻢ ﻳﺰﺩﻩ ﺫﻟﻚ ﺇﻻ ﻧﻔﻮﺭﺍﹰ‪ ،‬ﻓﺬﻫﺐ ﺭﺟﻞ ﻣﻨﻬﻢ ﻭ‬

‫ﺍﻏﺘﺴﻞ ﻭ ﺗﻀﺮ‪‬ﻉ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭ ﻧﻮﻯ ﺃﻥ ﻻ ﻳﺄﻛﻞ ﺍﻟﻠﺤﻢ ﻣﺎ ﺩﺍﻡ ﺍﳌﺮﻳﺾ ﻻ ﻳﺄﻛﻠﻪ‪ ،‬ﰒ ﺟﺎﺀ ﺇﱃ‬

‫ﺍﳌﺮﻳﺾ ﻓﻘﺎﻝ ﻟﻪ‪ :‬ﻻ ﺗﺄﻛﻞ ﺍﻟﻠﺤﻢ‪ .‬ﻓﺎﻣﺘﺜﻞ ﺃﻣﺮﻩ‪ ،‬ﻭﲰﻊ ﻗﻮﻟﻪ‪ ،‬ﻭ ﺑﺮﺉ ﳊﻴﻨﻪ‪ ،‬ﻓﺘﻌﺠﺐ ﺑﻘﻴﺔ ﺍﻷﻃﺒﺎﺀ ﻣﻦ‬

‫ﺫﻟﻚ! ﻓﺄﺧﱪﻫﻢ ﲟﺎ ﻓﻌﻞ‪.‬‬

‫ﻗﺎﻝ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪ :‬ﻭ ﺃﻳﻀﺎﹰ ﻓﺈﻥ ﺃﻫﻞ ﺍﻟﻌﺮﻓﺎﻥ ﻣﻦ ﺃﻭﻟﻴﺎﺀ ﺍﷲ ﺗﻌﺎﱃ ﺇﺫﺍ ﻧﻈﺮﻭﺍ‬

‫ﺇﱃ ﺫﻭﺍﺕ ﺍﶈﺠﻮﺑﲔ ﻓﺮﺃﻭﺍ ﺫﺍﺗﺎﹰ ﻃﺎﻫﺮﺓﹰ ﻗﺎﺑﻠﺔﹰ ﳊﻤﻞ ﺳﺮﻫﻢ ﻣﻄﻴﻘﺔ ﻟﻪ‪ ،‬ﻓﺈ‪‬ﻢ ﻻ ﻳﺰﺍﻟﻮﻥ ﻣﻌﻬﺎ ﺑﺎﻟﺘﺮﺑﻴﺔ‬

‫ﺑﺘﻠﻘﲔ ﺍﻟﺬﻛﺮ ﻭ ﻏﲑﻩ‪ ،‬ﻭ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳌﻄﻴﻖ ﻟﻠﺴﺮ ﻫﻮ ﻣﻘﺼﻮﺩ‪ ‬ﺍﻟﺸﻴﺦ ﻻ ﻏﲑ‪ ،‬ﻓﺈﺫﺍ ﺟﺎﺀ ﺇﱃ ﺍﻟﺸﻴﺦ‬

‫ﻏﲑﻩ ﳑﻦ ﻟﻴﺲ ﲟﻄﻴﻖ ﻭ ﻃﻠﺐ ﻣﻨﻪ ﺍﻟﺘﻠﻘﲔ ﻓﺈﻧﻪ ﻻ ﳝﺘﻨﻊ‪ ،‬ﻷﻧﻪ ﻻﻳﻘﻄﻊ ﻋﻠﻰ ﺃﺣﺪ‪.‬‬

‫ﺻﻔﺔ ﻟﻮﺍﺀ ﺍﳊﻤﺪ‬

‫ﻓﻠﺬﺍ ﲡﺪ ﺍﻟﺸﻴﻮﺥ ﻳﻠﻘﱢﻨﻮﻥ ﻛﻞﱠ ﺃﺣﺪ؛ ﻣﻄﻴﻘﺎﹰ ﻛﺎﻥ ﺃﻡ ﻻ‪ ،‬ﻣﻊ ﻓﺎﺋﺪﺓ ﺃﺧﺮﻯ ﺗﻈﻬﺮ‬

‫ﰲ ﺍﻵﺧﺮﺓ؛ ﻭ ﺫﻟﻚ ﺃﻧﻪ )ﺹ( ﻳﻜﻮﻥ ﺑﻴﺪﻩ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻟﻮﺍﺀ ﺍﳊﻤﺪ ﻭ ﻫﻮ ﻧﻮﺭ ﺍﻹﳝﺎﻥ‪ .‬ﺍﻩ‪.‬‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺍﳊﺴﻦ ﻋﻠﻲ ﺍﻟﺼﻌﺪﻱ ﺍﻟﻌﺪﻭﻱ ﰲ "ﺣﺎﺷﻴﺔ ﻋﻠﻰ ﺍﳋﺮﺷﻲ"‪ :‬ﺫﻛﺮ‬

‫ﺍﺑﻦ ﻣﺴﻌﻮﺩ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﺃﻥ ﻋﺒﺪ ﺍﷲ ﺑﻦ ﺳﻼﻡ ﺳﺄﻝ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻋﻦ ﺻﻔﺔ ﻟﻮﺍﺀ ﺍﳊﻤﺪ!‬

‫ﻓﻘﺎﻝ‪" :‬ﻃﻮﻟﻪ ﺃﻟﻒ ﺳﻨﺔ ﻭ ﺳﺖ ﻣﺎﺋﺔ ﺳﻨﺔ‪ ،‬ﻣﻦ ﻳﺎﻗﻮﺗﺔ ﲪﺮﺍﺀ‪ ،‬ﻭ ﻗﻀﻴﺒﻪ ﻣﻦ ﻓﻀﺔ ﺑﻴﻀﺎﺀ‪ ،‬ﻭ ﺯﺟ‪‬ﻪ ﻣﻦ‬

‫ﺯﻣﺮ‪‬ﺩﺓ ﺧﻀﺮﺍﺀ‪ ،‬ﻟﻪ ﺛﻼﺙ ﺫﻭﺍﺋﺐ؛ ﺫﺅﺍﺑﺔ ﺑﺎﳌﺸﺮﻕ‪ ،‬ﻭ ﺫﺅﺍﺑﺔ ﺑﺎﳌﻐﺮﺏ‪ ،‬ﻭ ﺫﺅﺍﺑﺔ ﻭﺳﻂ ﺍﻟﺪﻧﻴﺎ‪،‬‬

‫ﻣﻜﺘﻮﺏ ﻋﻠﻴﻪ ﺛﻼﺛﺔ ﺃﺳﻄﺮ‪ :‬ﺍﻷﻭﻝ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ‪ ،‬ﻭ ﺍﻟﺜﺎﱐ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻭ‬

‫ﺍﻟﺜﺎﻟﺚ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﳏﻤﺪ ﺭﺳﻮﻝ ﺍﷲ‪ ،‬ﻃﻮﻝ ﻛﻞ ﺳﻄﺮ ﻣﺴﲑﺓ ﺃﻟﻒ ﻋﺎﻡ"‪ ،‬ﻗﺎﻝ‪ :‬ﺻﺪﻗﺖ ﻳﺎ ﳏﻤﺪ‪.‬‬

‫ﺫﻛﺮﻩ ﺍﻟﺸﻬﺎﺏ ﰲ "ﺷﺮﺡ ﺍﻟﺸﻔﺎﺀ"‪ .‬ﺍﻧﺘﻬﻲ‪.‬‬

‫ﻟﻸﻭﻟﻴﺎﺀ ﺃﻟﻮﻳﺔ ﻭ ﺃﺗﺒﺎﻉ‬

‫ﰒ ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ ﺑﻦ ﻣﺴﻌﻮﺩ‪ :‬ﻭ ﲨﻴﻊ ﺍﳋﻼﺋﻖ ﺧﻠﻔﻪ ﻣﻦ ﺃﻣﺘﻪ ﻭ ﻣﻦ ﻏﲑ‬

‫ﺃﻣﺘﻪ ﻣﻊ ﺳﺎﺋﺮ ﺍﻷﻧﺒﻴﺎﺀ‪ ،‬ﻭ ﺗﻜﻮﻥ ﻛﻞ ﺃﻣﺔ ﲢﺖ ﻟﻮﺍﺀ ﻧﺒﻴﻬﺎ‪ ،‬ﻭ ﻟﻮﺍﺀُ ﻧﺒﻴﻬﺎ ﻳﺴﺘﻤﺪ‪ ‬ﻣﻦ ﻟﻮﺍﺀ ﺍﻟﻨﱯ )ﺹ(‪،‬‬

‫ﻭ ﻫﻢ ﻣﻊ ﺃﳑﻬﻢ ﻋﻠﻰ ﺃﺣﺪ ﻛﺘﻔﻴﻪ ﻭ ﺃﻣﺘﻪ ﺍﳌﻄﻬﺮﺓ ﻋﻠﻰ ﺍﻟﻜﺘﻒ ﺍﻵﺧﺮ‪ ،‬ﻭ ﻓﻴﻬﺎ ﺍﻷﻭﻟﻴﺎﺀ ﺑﻌﺪﺩ ﺍﻷﻧﺒﻴﺎﺀ‪،‬‬

‫ﻮ‪‬ﻳﺔﹲ ﻣﺜﻞ ﻣﺎ ﻟﻸﻧﺒﻴﺎﺀ‪ ،‬ﻭ ﳍﻢ ﻣﻦ ﺍﻷﺗﺒﺎﻉ ﻣﺜﻞ ﻣﺎ ﻟﻸﻧﺒﻴﺎﺀ‪ ،‬ﻭ ﻳﺴﺘﻤﺪﻭﻥ ﻣﻦ ﺍﻟﻨﱯ )ﺹ(‪ ،‬ﻭ‬
‫ﻭ ﳍﻢ ﺃﻟ ِ‬

‫ﻳﺴﺘﻤﺪ ﺃﺗﺒﺎﻋﻬﻢ ﻣﻨﻬﻢ ﻛﺤﺎﻝ ﺍﻷﻧﺒﻴﺎﺀ ﻋﻠﻴﻬﻢ ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴﻼﻡ ﻓﺎﳌﺮﻳﺪ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻣﻄﻴﻘﺎ ﻓﺈﻧﻪ ﻳﻨﺘﻔﻊ‬

‫ﰲ ﺍﻵﺧﺮﺓ ﺑﺸﻴﺨﻪ ﺍﻟﺬﻱ ﻟﻘﹼﻨﻪ‪ ،‬ﻗﺎﻝ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪ :‬ﻭ ﻻ ﻳﻨﺘﻔﻊ ﻣﻨﻪ ﲟﺠﺮﺩ ﺍﻟﺘﻠﻘﲔ ﻓﻘﻂ ﻭ ﻣﻄﻠﻖ‬

‫ﺗﻠﻔﻈﻪ ﺑﺎﻟﺬﻛﺮ ﺣﱴ ﻳﺘﻌﻠﹼﻢ ﻣﻨﻪ ﻛﻴﻔﻴﺔ ﺍﻹﳝﺎﻥ ﺑﺎﷲ ﺗﻌﺎﱃ ﻭ ﻣﻼﺋﻜﺘﻪ ﻭ ﻛﺘﺒﻪ ﻭ ﺭﺳﻠﻪ‪ ،‬ﻭ ﻳﻨﺘﻔﻊ ﻣﻨﻪ‬

‫ﺑﻌﺾ ﺍﻟﻨﻔﻊ ﰲ ﺍﻟﺒﺎﻃﻦ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﻘﻄﺐ ﺍﻷﻋﻈﻢ ﺃﲪﺪ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﰲ "ﺣﺎﻣﻊ ﺍﻷﺻﻮﻝ"‪ :‬ﺇﻥ ﺍﻟﺴﺎﻟﻚ ﻣﺒﺘﻠﻲ‪‬‬

‫ﺑﻨﻔﺴﻪ‪ ،‬ﻓﺈﺫﺍ ﻋﻤﻞ ﻭﺣﺪﻩ! ﺭﲟﺎ ﻇﻔﺮ ﻣﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ ﲞﻴﺎﻻﺕ ﻭ ﺃﻭﻫﺎﻡ‪ ،‬ﻭﻋﻘﺎﺋﺪ ﻓﺎﺳﺪﺓ‪ ،‬ﻭ ﺃﻓﻜﺎﺭ‬

‫ﻛﺎﺳﺪﺓ‪ ،‬ﻭ ﻛﺴﻞ ﻭ ﻣﻜﺮ‪ ،‬ﻭ ﺣﻴﻞ ﻭ ﺯﻧﺪﻗﺔ ﻭ ﺍﺳﺘﺪﺭﺍﺝ ﻭ ﻏﲑﻫﺎ؛ ﻭ ﻳﻮﳘﻪ ﺃﻥ ﺫﻟﻚ ﻣﻦ ﺍﻷﺣﻮﺍﻝ ﻭ‬

‫ﺍﻷﺻﻮﻝ ﻭ ﻫﻮ ﻻ ﻳﺪﺭﻱ‪ ،‬ﻻ ﺳﻴﻤﺎ ﺍﳌﺒﺘﺪﺉ! ﻓﺈﻧﻪ ﻳﺸﻮﺵ ﻋﻠﻴﻪ ﻫﺬﻩ ﺍﳊﺎﻟﺔ‪ ،‬ﻓﻼ ﺑﺪ ﻣﻦ ﺷﻴﺦ ﺑﺸﺮﻭﻃﻪ‬

‫ﺍﻟﺴﺎﺑﻘﺔ ﻟﻴﻨﺠﻮ ﻣﻦ ﻫﺬﻩ ﺍﻟﻮﺭﻃﺔ ﻭ ﻋﻘﺒﺎﺕ ﺍﻟﻄﺮﻳﻖ ﻭ ﺗﻮﻗﻔﻪ‪.‬‬

‫ﻭ ﺃﻣﺎ ﺍﻟﺘﻠﻘﲔ ﻭ ﺳﻨﺪﻩ! ﻓﻠﻤﺎ ﻛﺎﻧﺖ ﺍﻟﺼﺤﺒﺔ ﻣﻦ ﻟﻮﺍﺯﻣﻪ ﻭ ﺷﺮﻭﻃﻪ‪ ،‬ﻭ ﻛﺎﻥ‬

‫ﺍﻻﻧﺘﺴﺎﺏ ﺇﱃ ﺷﻴﺦ ﺇﳕﺎ ﳛﺼﻞ ﺑﺎﻟﺘﻠﻘﲔ ﻭ ﺍﻟﺘﻌﻠﻴﻢ ﻣﻦ ﺷﻴﺦ ﻣﺄﺫﻭﻥ ﺇﺟﺎﺯﺗﻪ ﺻﺤﻴﺤﺔ ﻣﺴﺘﻨﺪﺓ ﺇﱄ‬

‫ﺷﻴﺦ ﺻﺎﺣﺐ ﻃﺮﻳﻖ ﻭ ﻫﻮ ﺇﱃ ﺍﻟﻨﱯ )ﺹ(‪ ،‬ﻭ ﻛﺎﻥ ﺍﻟﺬﻛﺮ ﻻ ﻳﻔﻴﺪ ﻓﺎﺋﺪﺓ ﺗﺎﻣﺔ ﺇﻻ ﺑﺎﻟﺘﻠﻘﲔ ﻭ ﺍﻹﺫﻥ‪،‬‬

‫ﺑﻞ ﺟﻌﻠﻪ ﺍﻷﻛﺜﺮ ﺷﺮﻃﺎ‪ ،‬ﻭ ﻛﺎﻥ ﺍﻟﺸﻴﺦ ﰲ ﺍﻟﺪﻳﻦ ﻣﻘﺪ‪‬ﻡ ﺍﻟﻨ‪‬ﺴﺐ ﻋﻠﻰ ﺍﻷﺏ ﰲ ﺍﻟﻄﲔ ﻛﻤﺎ ﻗﺎﻝ‬

‫ﺑﻌﻀﻬﻢ‪:‬‬

‫ﻮﻱ‪‬‬
‫ﺑﻴﻨﻨﺎ ﻣﻦ ﻧﺴﺐ ﻣﻦ ﺃﺑ ‪‬‬ ‫ﺏ ﰲ ﺷﺮﻉ ﺍﳍﻮﻱ‬
‫ﻧﺴﺐ‪ ‬ﺃﻗﺮ ‪‬‬

‫ﻣﻄﻠﺐ‪ :‬ﻻ ﺑﺪ ﻣﻦ ﻣﺮﺷﺪ ﺣﺴﻲ ﺃﻭ ﻣﻌﻨﻮﻱ‬

‫ﻭ ﻛﺎﻥ ﺍﻟﺴﺎﻟﻚ ﻻ ﺑﺪ ﻟﻪ ﻣﻦ ﻣﺮﺷﺪ ﺣﺴ‪‬ﻲ ﻛﺎﻟﺸﻴﺦ‪ ،‬ﺃﻭ ﻣﻌﻨﻮﻱ ﻛﻺﳍﺎﻡ ﻭ‬

‫ﺣﺴﻦ ﺍﻟﺘﻔﻘﱡﻪ ﰲ ﺍﻟﻜﺘﺎﺏ ﻭ ﺍﻟﺴﻨﺔ ﻭ ﺇﲨﺎﻉ ﺍﻷﻣﺔ‪ ،‬ﻣﻊ ﺍﻟﺘﻴﻘﻆ ﻭ ﺍﻻﻋﺘﺒﺎﺭ ﰲ ﺍﻟﺘﻔﻜﺮ ﲟﺴﺎﻋﺪﺓ‬

‫ﺍﻟﺘﻮﻗﻒ‪ ،‬ﻭ ﺍﻟﻠﻄﻒ ﻭ ﺍﻟﻌﻨﺎﻳﺔ‪ ،‬ﺃﻭ ﻳﻐﻨﻴﻪ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺫﻟﻚ ﻛﻠﻪ ﲟﻨﺢ ﻣﻦ ﻓﻀﻠﻪ‪ ،‬ﻭ ﺟﺬﺑﺔ ‪‬ﺎ ﻳﺼﻞ‬

‫ﺮ ﺍﻷﺳﺎﻧﻴﺪ ﰲ ﻛﻞ ﻃﺮﻳﻖ ﺇﱃ ﺍﻟﺮﺳﻮﻝ )ﺹ(‪.‬‬

‫ﻣﻦ ﻏﲑ ﻣﺸﻘﺔ‪ ،‬ﻭﺟﺐ ﺫﻛ ‪‬‬
‫ﻭ ﺍﻋﻠﻢ ﺃﻥ ﻣ‪‬ﻦ ﻻ ﻳﻌﺮﻑ ﺁﺑﺎﺀﻩ ﻭ ﺃﺟﺪﺍﺩﻩ ﰲ ﺍﻟﻄﺮﻳﻖ ﻓﻬﻮ ﻣﻄﺮﻭﺩ‪ ،‬ﻭ ﻛﻼﻣﻪ‬

‫ﺩﻋﻮﻯ ﻏﲑ ﻣﻘﺒﻮﻟﺔ؛ ﻭ ﺭﲟﺎ ﺍﻧﺘﺴﺐ ﺇﱃ ﻏﲑ ﺃﺑﻴﻪ‪ ،‬ﻭ ﻗﺪ ﺃﲨﻊ ﺍﻟﺴﻠﻒ ﻛﻠﻬﻢ ﻋﻠﻰ ﺃﻥ ﻣ‪‬ﻦ ﱂ ﻳﺼﺢ ﻟﻪ‬

‫ﻧﺴﺐ ﺍﻟﻘﻮﻡ ﻭ ﻻ ﺃﺫﻥ ﰲ ﺃﻥ ﳚﻠﺲ ﻟﻠﻨﺎﺱ‪ ،‬ﻻ ﳚﻮﺯ ﻟﻪ ﺍﻟﺘﺼﺪ‪‬ﺭ ﺇﱃ ﺇﺭﺷﺎﺩ ﺍﻟﻨﺎﺱ‪ ،‬ﻭ ﻻ ﺃﻥ ﻳﺄﺧﺬ‬

‫ﻋﻠﻴﻬﻢ ﻋﻬﺪﺍﹰ‪ ،‬ﻭ ﻻ ﺃﻥ ﻳﻠﻘﱢﻨﻬﻢ ﺫﻛﺮﺍﹰ ﻭ ﻻ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﺇﺫ ﺍﻟﺴﺮ ﰲ ﺍﻟﺘﻠﻘﲔ ﺇﳕﺎ ﻫﻮ ﺍﺭﺗﺒﺎﻁ‬

‫ﺍﻟﻘﻠﻮﺏ ﺑﻌﻀﻬﺎ ﺑﺒﻌﺾ ﺇﱃ ﺍﻟﺮﺳﻮﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ ﺇﱃ ﺣﻀﺮﺓ ﺍﳊﻖ ﺟﻞ ﺟﻼﻟﻪ‪ ،‬ﻓﻤﻦ ﱂ ﻳﺪﺧﻞ ﺳﻠﺴﻠﺔ‬

‫‪.‬‬‫ﺍﻟﻘﻮﻡ ﻓﻬﻢ ﻏﲑ ﻣﻌﺪﻭﺩ ﻣﻨﻬﻢ‪ .‬ﺍﻧﺘﻬﻲ ‪21‬‬

‫ﻭ ﻗﺪ ﻧﺮﻱ ﺍﳋﻴﻂ ﺍﳌﻤﺪﻭﺩ ﺍﳊﺴﻲ‪ ،‬ﻭ ﺍﳊﺪﻳﺪ ﺍﳌﺴﻠﺴﻞ ﺍﳌﺴﻤﻲ ﺑﻠﻐﺘﻨﺎ ِﺑﺘِﻞ ﻛﻴﻒ‬

‫ﻳﺴﻤﻊ ﺍﻟﻨﺪﺍﺀ ﺇﺫﺍ ﺗﻜﻠﻢ ﺑﻮﺿﻊ ﺍﻟﻔﻢ ﻋﻨﺪﻩ ﻣﻦ ﺑﻌﻴﺪ‪ ،‬ﻭ ﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺃﻣﺮ ﺍﳌﺮﻳﺪ ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻮﺭﺩ ﻣﻦ‬

‫ﺍﻟﺸﻴﺦ! ﳛﺼﻞ ﺑﲔ ﻗﻠﺒﻪ ﻭ ﻗﻠﺒﻪ ﺧﻂ ﻧﻮﺭﺍﱐ ﺇﱃ ﻗﻠﺐ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻓﻴﺤﺼﻞ ﻣﻨﻪ ﺍﳌﺪﺩ‪ ،‬ﻭ ﺃﻣﺎ ﺇﺫﺍ‬

‫ﺗﺮﻙ ﺍﳌﺮﻳﺪ ﺫﻟﻚ ﺍﻟﻮﺭﺩ‪ !‬ﻳﻨﻘﻄﻊ ﺍﳌﺪﺩ‪ ،‬ﻛﻤﺎ ﻳﻨﻘﻄﻊ ﺍﳋﱪ ﺇﺫﺍ ﺍﻧﻘﻄﻊ ﺧﻴﻂ ﺍﻟﺘ‪‬ﻴﻞ ﺍﶈﺴﻮﺱ‪ ،‬ﻭ ﺑﻄﻞ‬

‫ﺍﺳﺘﻌﺪﺍﺩﻩ‪ ،‬ﻭ ﺍﻧﻘﻄﻊ ﻋﻠﻴﻪ ﺍﻟﻄﺮﻳﻖ ﻭ ﺭﺟﻊ ﺍﻟﻘﻬﻘﺮﻱ؛ ﻓﻘﺪ ﻗﺎﻝ ﺻﺎﺣﺐ "ﻏﺮﺍﺋﺐ ﺍﻟﻘﺮﺁﻥ" ﻣﺎ ﻧﺼﻪ‪:‬‬

‫ﻓﻴﻬﺎ‪ ،‬ﻓﻤﺎ ﱂ‬ ‫ﻓﺈﻥ ﺍﻹﻧﺴﺎﻥ ﻛﺎﻟﺒﻴﻀﺔ ﺍﳌﺴﺘﻌﺪﺓ ﻟﻘﺒﻮﻝ ﺍﻟﺘﺼﺮ‪‬ﻑ ﺩﺟﺎﺟﺔ ﺍﻟﻮﻻﻳﺔ ﻓﻴﻪ ﻭ ﺧﺮﻭﺝ ﺍﻟﻔﺮﺥ‬

‫ﺗﺘﺼﺮﻑ ﻓﻴﻬﺎ ﺍﻟﺪﺟﺎﺟﺔ ﻳﻜﻮﻥ ﺍﺳﺘﻌﺪﺍﺩﻩ ﺑﺎﻗﻴﺎ‪ ،‬ﻓﺈﺫﺍ ﺗﺼﺮﻑ ﺍﻟﺪﺟﺎﺟﺔ ﻓﻴﻬﺎ ﻭ ﺍﻧﻘﻄﻊ ﺗﺼﺮﻓﻬﺎ ﻋﻨﻬﺎ‬

‫ﺑﺈﻓﺴﺎﺩ ﺍﻟﺒﻴﻀﺔ! ﻓﻼ ﻳﻨﻔﻌﻬﺎ ﺍﻟﺘﺼﺮ‪‬ﻑ ﺑﻌﺪ ﺫﻟﻚ ﻟﻔﺴﺎﺩ ﺍﻻﺳﺘﻌﺪﺍﺩ؛ ﻭ ﻟﺬﺍ ﻗﺎﻟﺖ ﺍﳌﺸﺎﻳﺦ‪ :‬ﻣﺮﺗﺪ‪‬‬

‫ﺮ ﻣﻦ ﻣﺮﺗﺪ ﺍﻟﺸﺮﻳﻌﺔ‪ .‬ﺍﻩ‪ .‬ﻓﺮﺍﺟﻌﻪ ﻣﻦ ﺳﻮﺭﺓ ﺍﳌﺆﻣﻨﲔ‪.‬‬

‫ﺍﻟﻄﺮﻳﻘﺔ ﺷ ‪‬‬

‫ﺯﻝ ﺑﻪ ﺍﻟﻘﺪﻡ ﰲ ﻋﻬﺪ ﺷﻴﺨﻪ ﻓﻨﻘﻀﻪ؛ ﻓﺈﻧﻪ ﻣﻄﺮﻭﺩ‬

‫ﱠ‬ ‫ﻭ ﰲ"ﺍﻟﺼﺎﻭﻱ" ﻣﺎ ﺣﺎﺻﻠﻪ‪ :‬ﻣ‪‬ﻦ‬

‫ﻋﻦ ﻃﺮﻳﻘﻪ‪ ،‬ﻭ ﻣﱴ ﻃﺮﺩ ﻋﻦ ﻃﺮﻳﻘﻪ ﻓﻘﺪ ﺳﻠﺐ ﻣﺎ ﻭﻫﺒﻪ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻨﻮﺭ ﺍﻹﳍﻲ‪ ،‬ﻓﻼ ﻳﺮﺟﻰ ﺑﻪ‬

‫ﺍﻟﻔﺘﺢ ﰲ ﻃﺮﻳﻘﺔ ﺃﺧﺮﻯ‪ ،‬ﻷﻥ ﻏﺎﻳﺔ ﺍﻟﻄﺮﻕ ﻭﺍﺣﺪﺓ‪ ،‬ﻭ ﻫﻮ ﻗﺪ ﻃﺮﺩ ﻋﻦ ﺍﻟﻐﺎﻳﺔ‪ .‬ﺍﻧﺘﻬﻰ ﻓﺮﺍﺟﻌﻪ ﰲ‬

‫ﺳﻮﺭﺓ ﺍﻟﻨﺤﻞ‪.‬‬

‫ﻧﻘﺾ ﺍﻟﻌﻬﺪ‬

‫ﻭ ﻓﻴﻪ ﺃﻳﻀﺎ‪ :‬ﻓﺎﻟﺸﻴﺦ ﺍﳌﺘﻤﺴ‪‬ﻚ ﺑﺸﺮﻉ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﺍﻟﻘﺎﺋﻢ‪ ‬ﲝﻘﻮﻕ ﺍﷲ ﻭ‬

‫ﺣﻘﻮﻕ ﻋﺒﺎﺩﻩ ﺇﺫﺍ ﺃﺧﺬ ﺍﻟﻌﻬﺪ ﺑﺬﻟﻚ ﻋﻠﻰ ﺇﻧﺴﺎﻥ ﻭﺟﺐ ﻋﻠﻴﻪ ﺍﺗ‪‬ﺒﺎﻋﻪ‪ ،‬ﻭ ﻧﻘﺾ ﻋﻬﺪﻩ ﺇﻣ‪‬ﺎ ﻛﻔﺮ! ﺇﺫﺍ‬

‫ﻗﺼﺪ ﻧﻘﺾ ﻣﺎ ﻫﻮ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ ﻭ ﻏﲑﻩ‪ ،‬ﺃﻭ ﺿﻼﻝ ﻣﺒﲔ! ﺇﺫﺍ ﻗﺼﺪ ﻋﺪﻡ ﺍﻻﻟﺘﺰﺍﻡ ﺑﺄﻭﺭﺍﺩﻩ‪ .‬ﻭ ﺃﻣﺎ‬

‫ﻣﻦ ﺧﺎﻟﻒ ﺍﻟﺸﺮﻉ ﻭ ﺍﺗﺒﻊ ﻫﻮﻯ ﻧﻔﺴﻪ! ﻓﺎﻟﻮﺍﺟﺐ ﻧﻘﺾ ﻋﻬﺪﻩ‪ ،‬ﻷﻥ ﻣ‪‬ﻦ ﻻ ﻋﻬﺪ ﻟﻪ ﻣﻊ ﺍﷲ ﻻ ﻋﻬﺪ‬

‫ﻟﻪ ﻣﻊ ﺧﻠﻘﻪ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻓﺮﺍﺟﻌﻪ‪.‬‬

‫ﻭ ﻗﺪ ﺃﻭﺭﺩﻧﺎ ﻃﺮﻓﺎﹰ ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﺒﻴﻞ ﰲ ﺗﺄﻟﻴﻔﺎﺗﻨﺎ‪ ،‬ﻭ ﺍﻛﺘﻔﻴﻨﺎ ﻫﻨﺎ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ﺍﻟﻴﺴﲑ‪،‬‬

‫ﻓﻴﻨﺒﻐﻲ ﻟﻠﻤﺮﻳﺪ ﺍﻥ ﻳﻼﺯﻡ ﻋﻠﻰ ﻣﺎ ﺃﻣﺮﻩ ﺷﻴﺨﻪ‪ ،‬ﻓﺈﻥ ﺣِﻔﻆﹶ ﺍﻟﻌﻬﺪ ﻭ ﺍﻻﺷﺘﻐﺎﻝﹶ ﺑﺎﻟﻮﺭﺩ ﺇﻗﺒﺎﻝ ﻋﻠﻰ ﺍﷲ‬

‫ﺗﻌﺎﱃ‪ ،‬ﻭ ﻧﻘﻀﻪ ﻭ ﺗﺮﻙ ﺍﻟﻮﺭﺩ ﺇﻋﺮﺍﺽ ﻋﻨﻪ‪ ،‬ﻭ ﻣ‪‬ﻦ ﺃﻋﺮﺽ ﻋﻦ ﺍﷲ ﺃﻋﺮﺽ ﻋﻨﻪ‪ ،‬ﻭ ﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ﻭ ﻻ‬

‫ﺣﻮﻝ ﻭ ﻻ ﻗﻮﺓ ﺇﻻ ﺑﺎﷲ ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ‪ .‬ﻓﺎﻓﻬﻢ! ﻓﺈﻧﻪ ﻣﻬﻢ ﳌﻦ ﻟﻪ ﺍﻫﺘﻤﺎﻡ‪ .‬ﻭ ﰲ ﺷﺮﺡ "ﺗﺎﺋﻴﺔ ﺍﻟﺴﻠﻮﻙ"‬

‫‪ :‬ﻣﻦ ﺷﺮﻁ ﺍﻟﺬﻛﺮ ﺍﻟﻨﺎﻓﻊ ﺃﻥ ﻳﺄﺧﺬﻩ ﺍﳌﺮﻳﺪ ﺑﺎﻟﺘﻠﻘﲔ ﻣﻦ ﺃﻫﻞ ﺍﻟﺬﻛﺮ ﻛﻤﺎ ﺃﺧﺬ ﺍﻟﺼﺤﺎﺑﺔ )ﺭﺿﻲ ﺍﷲ‬

‫ﻋﻨﻬﻢ( ﻣﻦ ﺭﺳﻮﻝ ﺍﷲ )ﺹ(‪ .‬ﻭﻓﻴﻪ‪ :‬ﻭ ﻣ‪‬ﻦ ﱂ ﻳﻜﻢ ﻟﻪ ﺷﻴﺦ ﻓﺎﻟﺸﻴﻄﺎﻥ ﺷﻴﺨﻪ‪ ،‬ﻷﻥ ﺍﻟﻨﻔﺲ ﺍﻟﱵ ﻫﻲ‬

‫ﻣﺮﻳﺪﺓ ﺍﻟﺸﻴﻄﺎﻥ ﻛﺜﲑﺓ ﺍﻟﺘﻠﺒﻴﺲ ﻋﻈﻴﻤﺔ ﺍﻟﺘﺪﻟﻴﺲ‪ ،‬ﺗﻮﻫﻢ ﺍﻟﻌﺒﺪ ﺃﻧﻪ ﺻﺎﺩﻕ؛ ﻭﻫﻮ ﻛﺎﺫﺏ‪ ،‬ﻭ ﺃﻧﻪ ﻣﻮﻑٍ‬

‫ﻭ ﻫﻮ ﻧﺎﻛﺚ‪ ،‬ﻭ ﺃﻧﻪ ﺯﺍﻫﺪ ﻭ ﻫﻮ ﺭﺍﻏﺐ‪ ،‬ﻭ ﺇﳕﺎ ﻳﻌﺮﻑ ﺫﻟﻚ ﻣﻦ ﻧﻔﺴﻪ ﺑﺘﻨﺒﻴﻪ ﺷﻴﺦ ﻳﻠﻘﻲ ﺇﻟﻴﻪ‬ ‫ﺑﻌﻬﺪﻩِ‬

‫ﻗﻴﺎﺩﻩ‪ ،‬ﺃﻭ ﻓﻘﻴﻪ ﻳﺴﺘﻔﺘﻴﻪ ﰲ ﺳﺎﺋﺮ ﺃﻣﻮﺭﻩ؛ ﺃﻭ ﺻﺎﺣﺐ ﻧﺎﺻﺢ‪ ،‬ﻓﺎﻟﺸﻴﺦ ﺃﺩﻝﹼ ﺩﻟﻴﻞ‪ ،‬ﻭ ﻋﻠﻴﻪ ﻋﻨﺪ ﺍﻟﻘﻮﻡ‬

‫ﺍﻟﺘﻌﻮﻳﻞ‪ ،‬ﻓﻤﻦ ﺍﺳﺘﻀﺎﺀ ﺑﻪ ﻓﺎﻫﺘﺪﻯ‪ ،‬ﻭﻣﻦ ﺿﻞ ﻋﻨﻪ ﺍﺭﺗﺪﻯ؛ ﻋﻠﻰ ﺣﺪ ﻣﺎ ﻗﻴﻞ‪:‬‬

‫ﻛﺜﺮﺕ ﻋﻠﻴﻪ ﻃﺮﺍﺋﻖ ﺍﻷﻭﻫﺎﻡ‬ ‫ﻣﻦ ﻟﹶﻢ ﻳﻜﻦ ﺧﻠﻒ ﺍﻟﺪﻟﻴﻞ‬

‫ﻭ ﻗﺎﻝ ﺁﺧﺮ‪:‬‬

‫ﺑﻼ ﺩﻟﻴﻞ ﻓﺘﻬﻮﻱ ﰲ ﻣﻬﺎﻭﻳﻬﺎ‬ ‫ﻦ ﻃﺮﻳﻘﹰﺎ ﻟﺴﺖ ﺗﻌﺮﻓﻬﺎ‬

‫ﻻ ﺗﺴﻠﻜ ‪‬‬

‫ﻓﻼ ﺑﺪ‪ ‬ﻟﻠﻤﺮﻳﺪ ﻣﻦ ﺷﻴﺦ ﻛﺎﻣﻞ ﻳﻘﺘﺪﻱ ﺑﺂﺛﺎﺭﻩ‪ ،‬ﻭ ﻳﻬﺘﺪﻱ ‪‬ﺪﻳﻪ ﻭ ﺃﻧﻮﺍﺭﻩ‪ ،‬ﻓﺈﻧﻪ‬

‫ﻭﺍﺳﻄﺔ ﺍﳋﲑ‪ ،‬ﻭ ﺍﻟﻮﺳﻴﻠﺔ ﺇﱃ ﺍﳌﻨﻊ ﻣﻦ ﺍﻟﻀﲑ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻭ ﰲ "ﺍﻟﺼﺎﻭﻱ" ﻣﺎ ﻧﺼﻪ‪ :‬ﻓﻼ ﺑﺪ ﻓﻴﻬﺎ – ﻳﻌﲏ‪ :‬ﰲ ﺍﻻﺫﻛﺎﺭ ﻣﻦ ﺍﻟﺸﻴﺦ ﺍﻟﻌﺎﺭﻑ‪،‬‬

‫ﻭ ﺇﻻ! ﺩﺧﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻭ ﱂ ﻳﻨﺘﻔﻊ ﺻﺎﺣﺒﻬﺎ‪ .‬ﺍﻧﺘﻬﻰ ﺭﺍﺟﻌﻪ ﻣﻦ ﺳﻮﺭﺓ ﺍﻷﺣﺰﺍﺏ‪.‬‬

‫ﻭﰲ "ﺍﻟﺼﺎﻭﻱ"‪ :‬ﻓﺎﻟﺬﻛﺮ ﺃﻓﻀﻞ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭ ﻫﻮ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭ ﻣﻦ‬

‫ﺍﻟﺼﻼﺓ‪ ،‬ﻭ ﻟﺬﻟﻚ ﻭﺭﺩ ﻋﻦ ﺍﳉﻨﻴﺪ ﺃﻧﻪ ﻳﺄﺗﻴﻪ ﺍﻟﻌﺼﺎﺓ ﻳﺮﻳﺪﻭﻥ ﺍﻟﺘﻮﺑﺔ ﻓﻴﻠﻘﱢﻨﻬﻢ ﺍﻟﺬﻛﺮ‪ ،‬ﻭ ﻳﺄﻣﺮﻫﻢ‬

‫ﺑﺎﻹﻛﺜﺎﺭﻣﻨﻪ‪ ،‬ﻓﺘﻨﻮ‪‬ﺭ ﻗﻠﻮ‪‬ﻢ‪ .‬ﻓﺮﺍﺟﻌﻪ‪.‬‬

‫ﻭ ﰲ "ﺍﻟﻔﺘﺎﻭﻯ ﺍﻟﻌﻤﺮﻳﺔ"‪ :‬ﺇﻥ ﻗﻠﺖ‪ :‬ﺇﱐ ﻻ ﺃﲣﺬ ﺷﻴﺨﺎ‪ ،‬ﺑﻞ ﺃﻃﺎﻟﻊ ﻛﺘﺐ ﺍﻟﺸﺮﻉ ﻭ‬

‫ﺍﻟﺘﺼﻮﻑ‪ ،‬ﻭ ﺃﺗﻌﻠﱠﻢ ﻏﻮﺍﺋﻞ ﺍﻟﻨﻔﺲ ﻭ ﺃﻣﺮﺍﺽ ﺍﻟﻘﻠﺐ ﻭ ﻋﻼﺟﻬﺎ ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﻭ ﻟﻜﻦ ﺍﺷﺘﻐﺎﻟﻚ ﺑﺎﻟﺬﻛﺮ‬

‫ﻭ ﺍﻟﻔﻜﺮ ﻭ ﻧﻔﻲ ﺍﳋﻮﺍﻃﺮ ﺳﺎﻋﺔﹰ ﺧﲑ‪‬ﻟﻚ ﻣﻦ ﺍﺷﺘﻐﺎﻟﻚ ﲟﻄﺎﻟﻌﺔ ﺍﻟﻜﺘﺐ ﺳﻨﲔ ﻋﺪﻳﺪﺓ‪.‬‬
‫ﻗﺎﻝ ﺣﻀﺮﺓ ﺧﻮﺍﺟﻪ ﺷﺎﻩ ﻧﻘﺸﺒﻨﺪ )ﻗﺪﺱ ﺳﺮﻩ ﺍﻷﳎﺪ(‪ :‬ﺃﻗﺮﺏ ﺍﻟﻄﺮﻕ ﺇﱃ ﺍﷲ‬

‫ﻋﻨﺪﻧﺎ ﻧﻔﻲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭ ﺇﻥ ﻛﺎﻥ ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺼﻴﺎﻡ ﻃﺮﻳﻘﺎﹰ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ! ﻟﻜﻦ ﻻ ﻳﺘﻢ ﺍﻟﻮﺻﻮﻝ ﺇﻻ‬

‫ﺑﻨﻔﻲ ﺍﻟﻮﺟﻮﺩ‪ ،‬ﻭ ﻗﺪ ﻗﻴﻞ‪ :‬ﻭﺟﻮﺩﻙ ﺫﻧﺐ ﻻ ﻳﻘﺎﺱ ﻋﻠﻴﻪ ﺫﻧﺐ ﺁﺧﺮ‪ .‬ﻓﻠﺬﻟﻚ ﻛﺎﻥ ﺍﻟﺴﺎﻟﻚ ﳚﺪ ﻣﻦ‬

‫ﺍﳌﺪﺩ ﰲ ﺍﻟﺬﻛﺮ ﻣﺎ ﻻ ﳚﺪﻩ ﰲ ﺍﻟﺼﻮﻡ ﻭ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻼ ﺗﻠﺘﻔﺖ ﺃﻳﻬﺎ ﺍﻟﺴﺎﻟﻚ ﺇﱃ ﺳﺎﺋﺮ ﺃﻭﺭﺍﺩﻙ ﻣﺎ ﻋﺪﺍ‬

‫ﺍﻟﻔﺮﺍﺋﺾ ﻭ ﺍﻟﻮﺍﺟﺒﺎﺕ ﻭ ﺍﻟﺮﻭﺍﺗﺐ‪ ،‬ﻭ ﺍﺟﺘﻬﺪ ﻟﻘﻄﻊ ﻋﻼﺋﻖ ﺍﻟﻘﻠﺐ ﻭ ﺍﻟﻔﻨﺎﺀ ﺇﻥ ﻛﻨﺖ ﺗﺮﻳﺪ ﺍﻟﻮﺻﻮﻝ‬

‫ﺇﱃ ﺍﳌﻘﺼﻮﺩ‪.‬‬

‫ﻭ ﻗﺎﻝ ﺃﺑﻮ ﻳﺰﻳﺪ ﺍﻟﺒﺴﻄﺎﻣﻲ )ﻗﺪﺱ ﺳﺮﻩ ﺍﻟﺴﺎﻣﻲ(‪ :‬ﺟﻠﺴﺔ ﺧﲑ ﻣﻦ ﺃﻟﻒ ﺣﺠﺔ‪:‬‬

‫ﺃﻱ‪ :‬ﺍﳉﻠﻮﺱ ﺳﺎﻋﺔ ﻣﺘﻔﻜﺮﺍﹰ ﰲ ﻋﻈﻤﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻣﻨﻘﻄﻌﺎﹰ ﻋﻦ ﺳﺎﺋﺮ ﺍﳋﻮﺍﻃﺮ‪ ،‬ﺧﲑ ﻣﻦ ﺣﺠﺔ ﰲ‬

‫ﻏﻔﻠﺔ‪ ،‬ﻷﻧﻪ ﺭﲟﺎ ﻳﺼﻞ ﺍﻷﻭﻝ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﰲ ﳊﻈﺔ ﺑﺴﺒﺐ ﺍﻟﺘﻔﻜﺮ‪ ،‬ﻭ ﺃﻣﺎ ﺍﻷﺧﲑ؛ ﻓﻜﺎﳊﻤﺎﺭ ﳛﻤﻞ‬

‫ﺃﺳﻔﺎﺭﺍﹰ ﻳﺬﻫﺐ ﺇﱃ ﺍﳊﺞ ﻭ ﻳﺮﺟﻊ‪ ،‬ﻭ ﻻ ﻳﺘﻔﻜﺮ ﰲ ﺷﻲﺀ ﻣﻦ ﻋﻈﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭ ﻭﻋﺪﻩ ﻭ ﻭﻋﻴﺪﻩ‪ ،‬ﻭ‬

‫ﻻ ﻳﺘﺨﻠﱠﺺ ﻋﻦ ﺍﻷﺧﻼﻕ ﺍﻟﺬﻣﻴﻤﺔ‪ .‬ﺇﻥ ﻗﻠﺖ‪ :‬ﻓﻬﻞ ﻻ ﳝﻜﻦ ﺍﻟﺬﻛﺮ ﻭ ﺍﻟﻔﻜﺮ ﺑﻼ ﺍﲣﺎﺫ ﺷﻴﺦ ﻭ ﺍﺳﺘﺎﺫ؟‬

‫ﺍﻟﺘﺴﻠﻴﻢ ﻟﻠﺸﻴﺦ ﺗﺴﻠﻴﻢ ﷲ‬

‫ﻗﻠﺖ‪ :‬ﻧﻌﻢ‪ ،‬ﳝﻜﻦ ﺇﻥ ﺗﻌﻠﱠﻤﺖ‪ ‬ﺁﺩﺍﺑﻪ ﻭ ﺃﺭﻛﺎﻧﻪ ﻭ ﺃﺻﻮﻟﻪ‪ ،‬ﻭ ﻟﻜﻦ ﻻ ﺗﻘﻄﻊ ﺍﳌﺴﺎﻓﺔ‬

‫ﺍﻟﺮﻭﺣﺎﻧﻴﺔ! ﻛﻤﺜﻞ ﻣ‪‬ﻦ ﺭﻛﺐ ﺍﻟﺮ‪‬ﺣﻲ ﻳﻈﻦ ﺃﻧﻪ ﻗﻄﻊ ﺑﺴﲑﻩ ﻭ ﻣﺮﻭﺭﻩ ﻣﺴﺎﻓﺔ ﻛﺜﲑﺓ ﻣﻊ ﺃﻧﻪ ﻳﺪﻭﺭ ﺩﺍﺋﻤﺎﹰ‬

‫ﺣﻮﻝ ﺩﺍﺋﺮﺓ ﺍﻟﺮﺣﻰ ﻭ ﻋﻴﻨﺎﻩ ﻣﺴﺘﻮﺭﺗﺎﻥ‪ ،‬ﻓﱪﻛﺔ ﺍﻟﻴﺪ ﺍﻟﺼﺤﻴﺤﺔ ﻛﺜﲑﺓ‪ ،‬ﻭ ﻧﻔﻊ ﺻﺎﺣﺐ ﺍﻟﻨﺴﺒﺔ ﻭﻓﲑﺓ‪،‬‬

‫ﻓﻼ ‪‬ﺑﺪ‪ ‬ﻟﻄﺎﻟﺐ ﺍﻟﻨﺠﺎﺓ ﻭ ﻣﺮﻳﺪ ﺍﻟﻔﻮﺯ ﻭ ﺍﻟﺴﻌﺎﺩﺓ ﺃﻥ ﻳﺘﻤﺴ‪‬ﻚ ﺑﺄﺫﻳﺎﻝ ﺍﳌﺸﺎﻳﺦ ﻣﻦ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻟﻘﺪ‬

‫ﺪ ﻟﻄﺎﻟﺐ ﻣﻦ ﺷﻴﺦ ﺃﺩﻳﺐ ﻛﺎﻣﻞ‬

‫ﻓﺎﺯ ﻣ‪‬ﻦ ﻛﺎﻥ ﻟﻪ ﺷﻴﺦ ﻳﺮﺷﺪﻩ‪ ،‬ﻭ ﺧﺴﺮ ﻣ‪‬ﻦ ﱂ ﻳﺘﺨﺬ ﻟﻪ ﺷﻴﺨﺎﹰ‪ ،‬ﻓﻼ ﺑ‪ ‬‬

‫ﻭ ﺃﺳﺘﺎﺫ ﺣﺎﺫﻕ؛ ﻳﺒﺼ‪‬ﺮﻩ ﺑﻌﻴﻮﺏ ﻧﻔﺴﻪ‪ ،‬ﻭ ﺁﻓﺎﺕ ﺍﻟﻨﻔﻮﺱ‪ ،‬ﻭ ﻓﺴﺎﺩ ﺍﻷﻋﻤﺎﻝ‪ ،‬ﻭ ﻣﺪﺍﺧﻞ َ ﺍﻟﺼﺪﺭ‪ ،‬ﻭ‬

‫ﻳﻨﺼﺤﻪ ﻧﺼﻴﺤﺔ ﺍﻷﺏ ﺑﻼ ﻏﺮﺽ ﻭ ﻻ ﻋﻮﺽ‪ ،‬ﻓﺈﺫﺍ ﻭ ﺟﺪ ﻣﺜﻞ ﻫﺬﺍ ﻓﻠﻴﻼﺯﻣﻪ ﻭ ﻟﻴﺼﺤﺒﻪ ﻭ ﻟﻴﺘﺄﺩ‪‬ﺏ‬

‫ﺑﺂﺩﺍﺑﻪ‪ ،‬ﻟﻴﺴﺮﻱ‪ ‬ﻣﻦ ﺑﺎﻃﻨﻪ ﺇﱃ ﺑﺎﻃﻨﻪ ﺣﺎﻝﹲ ﻗﻮﻱ‪‬؛ ﻛﺴﺮﺍﺝ ﻣﻦ ﺳﺮﺍﺝ‪ ،‬ﻭ ﻳﻨﺴﻠﺦ ﻣﻦ ﺇﺭﺍﺩﺓ ﻧﻔﺴﻪ‬

‫ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﻓﺈﻥ ﺍﻟﺘﺴﻠﻴﻢ ﻟﻪ ﺗﺴﻠﻴﻢ ﷲ ﻭ ﻟﺮﺳﻮﻟﻪ‪ ،‬ﻷﻥ ﺳﻠﺴﻠﺔ ﺍﻟﺘﺴﻠﻴﻢ ﺗﻨﺘﻬﻲ ﺇﱃ ﺭﺳﻮﻝ ﺍﷲ ﻭ ﺇﱃ ﺍﷲ‬

‫ﺗﻌﺎﱃ ﻋﻠﻰ ﻣﻘﺘﻀﻰ‪" :‬ﻣﻦ ﻳﻄﻊ ﺍﻟﺮﺳﻮﻝ ﻓﻘﺪ ﺃﻃﺎﻉ ﺍﷲ" )ﺭﻭﺡ ﺍﻟﺒﻴﺎﻥ( ﺍﻩ‪.‬‬

‫ﻫﺬﺍ ﻣﺎ ﻋﻨﺪﻱ ﰲ ﻫﺬﺍ ﺍﻟﺒﺤﺚ‪ ،‬ﻭ ﻟﻌﻞ ﺍﻷﺥ ﺍﻟﱪﺟﻲ )ﺃﺩﺧﻠﻪ ﺍﷲ ﰲ ﺍﳊﺼﻦ‬

‫ﺍﳌﻨﺠﻲ ﻣﻦ ﺁﻓﺎﺕ ﺍﻟﻨﻔﺲ ﻭ ﺍﳍﻮﻯ( ﻳﺮﺿﻰ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ﺍﻟﻴﺴﲑ‪ ،‬ﻭ ﻗﺪ ﺫﻛﺮﻧﺎ ﻧﺒﺬﺓ ﻣﻨﻪ ﺑﺎﻟﺘﻔﺼﻴﻞ ﰲ‬

‫"ﺗﻨﺒﻴﻪ ﺍﻟﺴﺎﻟﻜﲔ ﺇﱃ ﻏﺮﻭﺭ ﺍﳌﺘﺸﻴﺨﲔ"‪ ،‬ﻭ ﻛﺬﺍ ﺑﺴﻄﻨﺎ ﺍﻟﻜﻼﻡ ﰲ ﺣﻘﻪ ﰲ "ﺧﻼﺻﺔ ﺍﻵﺩﺍﺏ ﳌﻦ ﺃﺭﺍﺩ‬
‫ﻓﺘﺢ ﺍﻷﺑﻮﺍﺏ"‪ ،‬ﻓﻤﻦ ﺭﺍﺟﻊ ﺇﻟﻴﻬﺎ ﳚﲏ ﲦﺎﺭ ﺍﳌﻌﺎﺭﻑ‪ ،‬ﻭ ﺍﷲ ﺍﳌﻮﻓﻖ ﻟﻠﺴﺪﺍﺩ‪ ،‬ﻭ ﻣﻨﻪ ﻧﺴﺘﻤﺪ ﻭ ﻫﻮ ﻭﱄ‬

‫ﺍﻟﺮﺷﺎﺩ‪.‬‬

‫ﺍﻟﱪﺝ ﺍﻟﺜﺎﱐ‬

‫ﰲ ﺟﻮﺍﺏ ﻣﺴﺄﻟﺔ ﺫﻟﻚ ﺍﻟﺴﺎﺋﻞ ﺑﻘﻮﻟﻪ‪ :‬ﻓﺤﲔ ﺇﺭﺍﺩﺓ ﺍﷲ ﺗﻌﺎﱃ ﺟﺰﺍﺀ ﻋﻤﻞ ﺍﻟﻌﺒﺪ‬

‫‪‬ﺓ‪ ،‬ﻓﻤﺎ ﻣﻌﲎ ﲣﺼﻴﺺ ﺇﺣﺒﺎﻁ ﺍﻟﻌﻤﻞ ﲟﻦ ﻟﻴﺲ ﻟﻪ ﺷﻴﺦ؟! ﻭ ﻣﺎ ﺍﻟﻔﺮﻕ‬

‫ﺧﲑﻩ ﻭ ﺷﺮﻩ ﻭ ﻟﻮ ﻣﺜﻘﺎﻝ ﺫﺭ‬

‫ﺑﲔ ﻣﻦ ﻟﻪ ﺷﻴﺦ ﻭ ﻣﻦ ﻻ؛ ﰲ ﺫﻟﻚ؟‬

‫ﻓﻨﻘﻮﻝ ﻭ ﺑﺎﷲ ﺍﻹﻋﺎﻧﺔ ﻭ ﺍﻟﺘﻮﻓﻴﻖ‪ :‬ﺍﻟﻔﺮﻕ ﺑﻴﻨﻬﻤﺎ ﻛﺎﻟﻔﺮﻕ ﺑﲔ ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﳝﺸﻲ‬

‫ﺑﻨﻔﺴﻪ ﰲ ﺍﻟﻔﻼﺓ ﺍﻟﱵ ﻓﻴﻬﺎ ﺳﺒﻊ ﻭ ﺃﹸﺳﺪ ﻭ ﺣﻴ‪‬ﺎﺕ ﻭ ﻋﻘﺎﺭﻳﺐ ﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﳌﻀﺮﺍﺕ‪ ،‬ﻭ ﺑﲔ ﺍﻟﺬﻱ‬

‫ﳝﺸﻲ ﺧﻠﻒ ﺍﻟﺒﺼﲑ ﺍﻟﺬﻱ ﻳﻌﻠﻢ ﻣﻮﺍﺿﻊ ﺍﳍﻠﻜﺔ ﻟﻴﺤﺘﺮﺯ ﻣﻨﻬﺎ‪ ،‬ﻭ ﻳﻌﻠﻢ ﺍﻟﻄﺮﻳﻖ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺷﻲﺀ‬

‫ﻣﻨﻬﺎ‪ ،‬ﻭ ﺍﳊﺎﻝ ﺃﻥ ﰲ ﻳﺪﻩ ﺳﻼﺣﺎﹰ ﺟﻴﺪﺍﹰ ﳝﻨﻊ ﻣﻦ ﺿﺮﻫﺎ ﻟﻮ ﻟﻘﻴﻬﺎ ﻓﺠﺄﺓ‪ ،‬ﻭ ﳑﺎ ﻻ ﳜﻔﻰ ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ ﺃﻥ‬

‫ﺍﻷﻋﻤﻰ ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﻗﺎﺋﺪ ﻗﺪ ﻳﻘﻊ ﻛﺜﲑﺍﹰ ﰲ ﻣﻮﺍﺿﻊ ﺍﳍﻠﻜﺔ ﻓﻴﻬﻠﻚ ﻓﻴﻬﺎ‪ ،‬ﻭ ﻻ ﻳﺼﻞ ﺇﱃ ﺍﳌﻘﺼﻮﺩ‬

‫ﻓﻴﺤﺒﻂ ﺳﻌﻴﻪ ﻭ ﻋﻤﻠﻪ‪ ،‬ﲞﻼﻑ ﻣ‪‬ﻦ ﳝﺸﻲ ﺧﻠﻒ ﺍﻟﺪﻟﻴﻞ ﻭ ﺍﻟﻘﺎﺋﺪ! ﻭ ﻫﻜﺬﺍ ﻳﻜﻮﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣ‪‬ﻦ‬

‫ﺳﻠﻚ ﺑﻨﻔﺴﻪ‪ ،‬ﻭ ﻣﻦ ﺳﻠﻚ ﺑﺄﺧﺬ ﺍﻟﺘﻠﻘﲔ ﻣﻦ ﺷﻴﺨﻪ‪ ،‬ﻓﺈﻥ ﺍﻟﻐﺎﻟﺐ ﻋﻠﻰ ﺍﻟﻌﺎﻣﻲ ﺃﻥ ﻻ ﳜﻠﹸﺺ ﻋﻤﻠﻪ‬

‫ﻣﻦ ﺷﻮﺍﺋﺐ ﺍﶈﺒﻄﺎﺕ‪ ،‬ﻓﺎﻟﻌﻤﻞ ﺍﻟﺬﻱ ﻟﻴﺲ ﻓﻴﻪ ﺇﺧﻼﺹ ﻻ ﻳﻌﺪ‪ ‬ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﺣﱴ ﻳﺜﺎﺏ ﻋﻠﻴﻪ ﻓﺎﻋﻠﻪ‪،‬‬

‫ﺑﻞ ﻳﻌﺎﻗﺐ ﻋﻠﻴﻪ؛ ﻭ ﻳﻘﺎﻝ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ :‬ﺧﺬ ﺃﺟﺮﻙ ﳑﻦ ﻋﻤﻠﺖ ﻟﻪ‪ .‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﺍﻷﺣﺎﺩﻳﺚ‪،‬‬

‫ﺪ ﻋﺪﻝ ﻟﺬﻟﻚ‪ ،‬ﻓﺎﻓﻬﻢ‪.‬‬

‫ﲞﻼﻑ ﺍﻟﺴﺎﻟﻚ! ﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ "ﻟﺌﻦ ﺃﺷﺮﻛﺖ ﻟﹶﻴ‪‬ﺤﺒﻄﻦ‪ ‬ﻋﻤﻠﻚ" ﺷﺎﻫ ‪‬‬

‫ﻭ ﻗﺪ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ ﻣﺎ ﻣﻌﻨﺎﻩ‪ :‬ﻳﺼﻞ ﺍﻟﺴﺎﻟﻚ ﺑﺼﺤﺒﺔ ﻭﺍﺣﺪﺓ ﻣﻊ ﺍﻟﺸﻴﺦ ﺇﱃ‬

‫ﻣﺎ ﻻ ﻳﺼﻠﻪ ﺑﺮﻳﺎﺿﺘﻪ ﻭﺣﺪﻩ ﺃﻟﻒ ﺳﻨﺔ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭ ﺫﻟﻚ ﻷﻥ ﺍﻟﺸﻴﺦ ﻳﺘﺼﺮﻑ ﻓﻴﻪ ﺑﺘﻮﺟ‪‬ﻬﻪ‪ ،‬ﻓﻴﺰﻳﻞ ﻣﻨﻪ‬

‫ﺍﳊﺠﺎﺏ ﺍﻟﺬﻱ ﻫﻮ ﺳﺒﺐ ﻹﺣﺒﺎﻁ ﻋﻤﻠﻪ‪ ،‬ﻭ ﻣﻦ ﻫﻨﺎ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ ﰲ ﺑﻌﺾ ﻣﻜﺎﺗﺒﻪ‪ :‬ﻭ ﻳﻌﻤﻞ‬

‫ﺗﻮﺟﻬﻬﻢ ﺍﻟﻮﺍﺣﺪ ﻋﻤﻞ ﻣﺌﺔ ﻣﻦ ﺍﻷﺭﺑﻌﲔ‪ .‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ "ﺍﻟﺪﺭﺭ ﺍﳌﻜﻮﻧﺎﺕ"‪ .‬ﻓﺮﺍﺟﻌﻪ‪.‬‬

‫ﻭ ﰲ "ﻟﻄﺎﺋﻒ ﺍﳌﻨﻦ" ﻟﻠﺸﻌﺮﺍﱐ‪ :‬ﺍﻟﻨﻈﺮ ﺇﱃ ﻭﺟﻪ ﺍﻟﻮﱄ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻋﻠﻰ ﺟﻬﺔ‬

‫ﺍﻟﺘﻌﻈﻴﻢ ﻟﻪ ﺧﲑ ﻟﻠﻤﺮﻳﺪ ﻣﻦ ﻋﺒﺎﺩﺗﻪ ﻭﺣﺪﻩ ﲬﺴﲔ ﺳﻨﺔ‪ .‬ﻓﺮﺍﺟﻌﻪ ﻣﻦ ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪.‬‬

‫ﻭ ﰲ "ﺍﻟﺼﺎﻭﻱ"‪ :‬ﺣﺎﻝ ﺭﺟﻞ ﰲ ﺃﻟﻒ ﺭﺟﻞ ﺃﻧﻔﻊ ﻣﻦ ﻭﻋﻆ ﺃﻟﻒ ﺭﺟﻞ ﰲ ﺭﺟﻞ‬

‫ﻭﺍﺣﺪ‪ .‬ﻓﺮﺍﺟﻌﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟﻔﺮﻗﺎﻥ‪.‬‬

‫ﻭ ﰲ "ﻏﺮﺍﺋﺐ ﺍﻟﻘﺮﺁﻥ" ﰲ ﺗﺄﻭﻳﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱄ "ﺃﻭ ﺻﺪﻳﻘﻜﻢ"‪ :‬ﺇﻥ ﺩﺭﺝ ﺍﳉﻨﺎﺕ‬

‫ﻳﻨﺎﳍﺎ ﺍﳌﺮﺀ ﺑﱪﻛﺔ ﺍﳉﻠﻴﺲ ﺍﻟﺼﺎﱀ‪ ،‬ﻭﻗﺪ ﻳﻨﻌﻜﺲ ﻧﻮﺭ ﻭﻻﻳﺔ ﺍﻟﺸﻴﺦ ﻋﻠﻰ ﻣﺮﺁﺓ ﻗﻠﺐ ﺍﳌﺮﻳﺪ ﺍﻟﺼﺎﺩﻕ؛‬

‫ﻓﻴﻨﺎﻝ ﺑﻪ ﻣﺮﺗﺒﺔ ﱂ ﻳﺼﻞ ﺇﻟﻴﻬﺎ ﲟﺠﺮ‪‬ﺩ ﺃﻋﻤﺎﻟﻪ‪ .‬ﻓﺮﺍﺟﻌﻪ ﰲ ﺳﻮﺭﺓ ﺍﻟﻨﻮﺭ‪.‬‬

‫ﻭ ﺃﻳﻀﺎ‪ :‬ﺇﻥ ﺍﻟﺴﺎﻟﻚ ﺑﻨﻔﺴﻪ ﻗﺪ ﻳﺘﺨﺬ ﻭﺭﺩﻩ ﻭﺳﻴﻠﺔ ﺇﱃ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻭ ﻻ ﻳﻔﻌﻠﻪ ﻏﺎﻟﺒﺎﹰ‬

‫ﺔ ﳏﻀﺔ‪ ،‬ﻭ ﻫﺬﺍ ﳑﺎ ﳝﻨﻊ ﻣﻦ ﺍﻟﻔﺘﺢ‪ ،‬ﺃﻭ ﻳﺒﻘﻰ ﰲ ﻃﺮﻳﻘﻪ ﺯﻣﻨﺎﹰ ﻃﻮﻳﻼ‪.‬‬
‫ﻋﺒﻮﺩﻳ ﹰ‬

‫ﻭ ﻗﺪ ﻗﺎﻝ ﺍﻟﺸﻌﺮﺍﱐ‪ :‬ﻭ ﻗﺪ ﻛﻨﺖ ﻗﺒﻞ ﺍﺟﺘﻤﺎﻋﻲ ﺑﺄﻫﻞ ﺍﻟﻄﺮﻳﻖ ﺃﲣﺬ ﺃﻋﻤﺎﱄ‬

‫ﻭﺳﺎﺋﻞ ﺇﱃ ﲢﺼﻴﻞ ﺃﻏﺮﺍﺽ‪ ،‬ﻓﺈﻥ ﺣﺼﻠﺖ ﺗﻠﻚ ﺍﻷﻏﺮﺍﺽ! ﺛﺒﺖ‪ ‬ﻋﻠﻰ ﺫﻟﻚ‪ ،‬ﻭﺇﻻﹼ! ﲢﻮ‪‬ﻟﺖ ﻣﻨﻪ‪ ،‬ﻓﻠﻤﺎ‬

‫ﺍﺟﺘﻤﻌﺖ ﺑﺄﻫﻞ ﺍﻟﻄﺮﻳﻖ ﻗﺎﻟﻮﺍ ﱄ‪ :‬ﺍﺟﻌﻞ ﺃﻋﻤﺎﻟﻚ ﻛﻠﻬﺎ ﻣﻘﺎﺻﺪ ﻟﺘﺤﻀﺮ ﻓﻴﻬﺎ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭ ﻻ‬

‫ﺗﺘﺨﺬﻫﺎ ﻭﺳﺎﺋﻞ ﻓﺘﻤﻮﺕ؛ ﻭ ﻻ ﺗﺼﻞﹸ ﺇﱃ ﺍﳌﻘﺼﻮﺩ‪ ،‬ﻓﻘﺮ‪‬ﺑﻮﺍ ﻋﻠﻲ‪ ‬ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﻠﻮ ﱂ ﻳﻜﻦ ﰲ ﺍﻻﺟﺘﻤﺎﻉ‬

‫‪‬ﻢ ﺇﻻ ﻫﺬﻩ ﺍﳋﺼﻠﺔ! ﻟﻜﺎﻥ ﻓﻴﻬﺎ ﻛﻔﺎﻳﺔ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻣﻦ "ﻟﻄﺎﺋﻒ ﺍﳌﻨﻦ" ‪149‬‬
‫‪.‬‬

‫ﻭ ﻗﺎﻝ ﺍﻟﺸﻌﺮﺍﱐ ﺃﻳِﻀﺎﹰ ﻓﻴﻪ‪ :‬ﻭ ﻣﺮﺍﺩ ﲨﻴﻊ ﺃﺷﻴﺎﺥ ﺍﻟﻄﺮﻳﻖ ﺑﺘﺴﻠﻴﻜﻬﻢ ﺍﻟﻨﺎﺱ ﺃﻥ‬

‫ﻳﻮﺻﻠﻮ ﺍﳌﺮﻳﺪ ﺇﱃ ﻣﻘﺎﻡ ﺍﻟﻌﻤﻞ ﺑﺎﻹﺧﻼﺹ ﺍﻟﺬﻱ ﻛﺎﻥ ﻋﻠﻴﻪ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ‪ ،‬ﺃﻭ ﺑﻌﻀﻪ ﻻ ﻏﲑ‪ ،‬ﻓﺈﻥ‬

‫ﺍﺷﺘﻐﻞ ﺃﺣﺪﻫﻢ ﺑﻌﺪ ﺫﻟﻚ ﺑﺎﻟﻌﻠﻢ‪ ،‬ﺃﻭ ﺻﻠﻰ‪ ،‬ﺃﻭ ﺻﺎﻡ‪ ،‬ﺃﻭ ﺣﺞ‪ ،‬ﺃﻭ ﺯﻫﺪ ﻛﺎﻥ ﳏﻔﻮﻇﺎﹰ ﻣﻦ ﺍﻟﺮﻋﻮﻧﺎﺕ‬

‫ﺍﻟﱵ ﲡﺮﺡ ﻣﻘﺎﻡ ﺍﻹﺧﻼﺹ‪ ،‬ﺃﻭ ﲢﺒﻂ ﺍﻟﻌﻤﻞ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻭ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺃﻥ ﺍﻹﻧﺴﺎﻥ ﻣﻨﺬ ﺻﺒﺎﻩ ﻧﺎﻇﺮ ﺇﱃ ﺍﳋﻠﻒ‪ ،‬ﻣﺸﺤﻮﻥ ﺑﺎﻟﺮﻳﺎﺀ‪ ،‬ﻣﺪﺍﻭﻡ‬

‫ﻋﻠﻰ ﺍﻟﺘﺰ‪‬ﻳﻦ ﻭ ﺍﻟﺘﺼﻨﻊ‪ ،‬ﺣﱴ ﺃﻧﻪ ﻟﻮ ﺭﺃﻯ ﻋﻠﻰ ﺃﻧﻔﻪ ﻭ ﻭﺟﻬﻪ ﻧﻘﻄﺔ ﺳﻮﺩﺍﺀ! ﻳﺴﺮﻉ ﰲ ﺇﺯﺍﻟﺘﻬﺎ ﻟﺌﻼ ﻳﺮﺍﻩ‬

‫ﺍﻟﻨﺎﺱ ﻣﻊ ﻫﺬﻩ ﺍﻟﻨﻘﻄﺔ‪ ،‬ﻭ ﻗﺪ ﺻﺎﺭﺕ ﻫﺬﻩ ﺍﳊﺎﻟﺔ ﻋﺎﺩﺓ ﻟﻪ ﻓﺼﻌﺐ ﻋﻠﻴﻪ ﺗﺮﻛﻬﺎ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻜﻴﻒ؛ ﻭ ﻗﺪ‬

‫ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ‪ :‬ﻓِﻄﺎﻡ ﺍﻟﻌﺎﺩﺓ ﺃﺻﻌﺐ ﻣﻦ ﻓِﻄﺎﻡ ﺍﻟﺮﺿﺎﻉ!!‬

‫ﺍﻟﻌﻮﺍﺋﺪ ﻗﻄﺎﻉ ﺍﻟﻄﺮﻳﻖ‬

‫ﻭ ﻗﺎﻟﻮﺍ‪ :‬ﺍﻟﻌﻮﺍﺋﺪ ﹸﻗﻄﱠﺎﻉ ﻋﻠﻰ ﻃﺮﻳﻖ ﺍﻟﱪﻳﺔ؛ ﻳﻘﻄﻌﻮﻥ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﻛﻞ ﺳﺎﻟﻚ‪.‬‬

‫‪ .‬ﻓﺈﺫﺍ ﻛﺎﻥ ﺍﻷﻣﺮ ﻛﺬﻟﻚ؛ ﻭ ﻛﺎﻥ ﺍﻟﺮﻳﺎﺀ ﺃﺧﻔﻰ ﻣﻦ‬ ‫ﻛﻤﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻌﺮﺍﱐ ﰲ "ﺍﳌﻨﻦ" ﰲ ‪ 284‬ﺝ ‪2‬‬
‫ﺩﺑﻴﺐ ﺍﻟﻨﻤﻞ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻈﻠﻤﺎﺀ ﻻ ﻳﻌﺮﻑ ﻭﻗﺎﺋﻌﻪ ﺇﻻ ﺍﻟﺒﺼﲑ ﺍﻟﻨﺎﻗﺪ‪ ،‬ﻭ ﻛﺎﻥ ﺍﻟﻌﻤﻞ ﺍﳌﺸﻮﺏ ﺑﻪ ﳏﺒﻄﺎﹰ‬

‫ﻟﺜﻮﺍﺑﻪ ﺑﺎﻟﻨﺼﻮﺹ‪ ،‬ﻭ ﻛﺎﻥ ﺳﻴﻤﺎ ﺍﻟﺮﻳﺎﺀ ﻏﺎﻟﺒﺎﹰ ﻋﻠﻰ ﻛﻞ ﻣﻦ ﻟﻴﺲ ﻟﻪ ﺷﻴﺦ ﻛﺎﻣﻞ! ﺟﺎﺯ ﲣﺼﻴﺺ‬

‫ﲟﻦ‪ ‬ﱂ ﻳﺘﺨﺬ ﻟﻪ ﺍﻟﺸﻴﺦ ﰲ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻷﻥ ﺍﳊﻜﻢ ﻳﺒﲎ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ ﺍﻷﻛﺜﺮ ﻛﻤﺎ ﻗﺎﻟﻮﺍ‪ .‬ﻭ ﺍﻋﻠﻢ‬
‫ﺍﻹﺣﺒﺎﻁ ‪‬‬

‫ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﻌﺎﱂ ﳏﻤﺪ ﺩﺑﺮ ﺍﻟﱪﺟﻲ – ﺭﺯﻗﻚ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺘﻮﻓﻴﻖ ﻭ ﺍﻻﺳﺘﻘﺎﻣﺔ ﺁﻣﲔ – ﺃﻥ ﺃﺣﺴﻦ ﺣﺎﻝ‬

‫ﻣ‪‬ﻦ ﻟﻴﺲ ﻟﻪ ﺷﻴﺦ ﻳﺮﻳﻪ ﻃﺮﻕ‪ ‬ﺍﻹﺧﻼﺹ – ﺃﻥ ﻳﻌﺒﺪﻩ ﻷﺟﻞ ﺍﳉﻨﺔ ﻭ ﺍﻟﻔﻮﺯ ﺑﺎﻟﺜﻮﺍﺏ ﻭ ﺍﻟﺪﺭﺟﺔ ﺍﻟﻌﺎﻟﻴﺔ‪،‬‬

‫ﻭﺍﳊﺎﻝ ﺃﻥ ﺍﻟﻌﺎﺭﻓﲔ ﻳﻨﻔﺮﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﻵﺧﺮﺓ ﻛﻤﺎ ﻳﻨﻔﺮﻭﻥ ﻣﻦ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ‪ .‬ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ‬

‫"ﺍﻟﺮﺷﺤﺎﺕ"‪ ،‬ﻭ ﻗﺪ ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ "ﺍﻹﺣﻴﺎﺀ"‪ :‬ﺍﻟﻌﺎﻣﻞ ﻷﺟﻞ ﺍﳉﻨﺔ – ﻋﺎﻣﻞ ﻟﺒﻄﻨﻪ ﻭ ﻓﺮﺟﻪ‪ .‬ﻭ ﻗﺎﻝ‬

‫ﺍﻟﺸﻌﺮﺍﱐ ﰲ "ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ"‪ :‬ﻭ ﻣﻦ ﱂ ﻳﺴﻠﻚ ﻋﻠﻰ ﻳﺪ ﺷﻴﺦ ﻓﻬﻮ ﻋﺒﺪ ﺍﻟﺜﻮﺍﺏ ﺣﱴ ﳝﻮﺕ ﻻ‬

‫ﻳﺘﺨﻠﹼﺺ ﻣﻨﻪ ﺃﺑﺪﺍ‪ ،‬ﻓﻬﻮ ﻛﺎﻷﺟﲑ ﺍﻟﺴﻮﺀ ﺍﻟﺬﻱ ﻻ ﻳﻌﻤﻞ ﺷﻴﺌﺎ ﺣﱴ ﻳﻘﻮﻝ ﻟﻚ‪ :‬ﻗﻞ ﱄ ﻛﻢ ﺗﻌﻄﻴﲏ ﻗﺒﻞ‬

‫ﺃﻥ ﺃﺗﻌﺐ؟! ﻓﹶﺄ‪‬ﻳﻦ‪ ‬ﻫﻮ ﳑ‪‬ﻦ ﺗﻘﻮﻝ ﻟﻪ ﺍِﻓﻌﻞ ﻛﺬﺍ ﻭ ﺃﻧﺎ ﺃﻋﻄﻴﻚ ﻛﺬﺍ ﻭ ﻛﺬﺍ!! ﻓﻴﻘﻮﻝ‪ :‬ﻭ ﺍﷲ ﻣﺎ ﻗﺼﺪﻱ‬
‫ﺇﻻ ﺃﻥ ﺃﻛﻮﻥ ﻣﻦ ﲨﻠﺔ ﻋﺒﻴﺪﻙ‪ ،‬ﺃﻭ‪ ‬ﺃﻥ ﺃﻛﻮﻥ ﲢﺖ ﻧﻈﺮﻙ‪ ،‬ﺃﻭ ﺃﻛﻮﻥ ﻣﻦ ﺧﺪﻣﻚ ﻻ ﻏﲑ! ﺃﻟﻴﺲ ﺇﺫﺍ‬

‫ﺍﻃﱠﻠﻌﺖ ﻋﻠﻰ ﺻﺪﻗﻪ ﺗﻘﺮ‪‬ﺑﻪ ﻭ ﺗﻌﻄﻴﻪ ﻓﻮﻕ ﻣﺎ ﻛﺎﻥ ﻳﺄﻣﻞ ﻟﺸﺮﻑ ﳘﹼﺘﻪ؟! ﲞﻼﻑ ﻣﻦ ﺷﺎﺭﻃﻚ! ﻓﺈﻧﻪ‬

‫ﻳﺜﻘﻞ ﻋﻠﻴﻚ‪ ،‬ﻭ ﺗﻌﺮﻑ ﺃﻧﺖ ﺧﺴ‪‬ﺔ ﺃﺻﻠﻪ ﻭ ﻗﻠﺔ ﻣﺮﻭﺀﺗﻪ‪ ،‬ﰒ ﺑﻌﺪ ﺫﻟﻚ ﺗﻌﻄﻴﻪ ﺃﺟﺮﺗﻪ ﻭ ﺗﺼﺮﻓﻪ ﻋﻦ‬

‫ﺣﻀﺮﺗﻚ‪ ،‬ﻭ ﺭﲟﺎ ﺍﻧﺼﺮﻑ ﻫﻮ ﻗﺒﻞ ﺃﻥ ﺗﺼﺮﻓﻪ ﺃﻧﺖ ﻟﻌﺪﻡ ﺭﺍﺑﻄﺔ ﺍﶈﺒﺔ ﺍﻟﱵ ﺑﻴﻨﻚ ﻭ ﺑﻴﻨﻪ؛ ﻓﻤﺎ ﺃﻗﺒﻞ‬

‫ﺇﻟﻴﻚ ﺇﻻ ﻷﺟﺮﺗﻪ‪ ،‬ﻓﻠﻤﺎ ﻭﺻﻠﺖ ﺇﻟﻴﻪ ﻭﻟﹼﻰ ﻭ ﻧﺴﻴﻚ‪ ،‬ﻭ ﻻ ﻫﻜﺬﺍ ﻣ‪‬ﻦ ﳜﺪﻣﻚ ﳏﺒﺔ ﻓﻴﻚ‪ .‬ﻓﺎﻋﻠﻢ ﺫﻟﻚ‪.‬‬

‫ﻌﻢِ ﺍﷲ‬
‫ﻭ ﲰِﻌﺖ‪ ‬ﺳﻴﺪﻱ ﻋﻠﻴ‪‬ﺎ ﺍﳋﻮﺍﺹ ﺇﺫﺍ ﺻﻠﻰ ﻧﻔﻼﹰ ﻳﻘﻮﻝ‪ :‬ﺃﺻﻠﻲ ﺭﻛﻌﺘﲔ ﻣﻦ ِﻧ ‪‬‬

‫ﻋﻠﻲ‪ ‬ﰲ ﻫﺬﺍ ﺍﻟﻮﻗﺖ‪ ،‬ﻓﻜﺎﻥ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻳﺮﻯ ﻧﻔﺲ ﺍﻟﺮﻛﻌﺘﲔ ﻣﻦ ﻋﲔ ﺍﻟﻨﻌﻤﺔ؛ ﻻ ﺷﻜﺮﺍﹰ ﻟﻨﻌﻤﺔ‬

‫ﺃﺧﺮﻯ‪ ،‬ﻓﻘﻠﺖ ﻟﻪ ﰲ ﺫﻟﻚ! ﻓﻘﺎﻝ‪ :‬ﻭ ﻣﻦ ﺃﻳﻦ ﻳﻜﻮﻥ ﳌﺜﻠﻲ ﺃﻥ ﻳﻘﻒ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﻋﺰ ﻭ ﻝ؟ ﻭ ﺍﷲ ﺇﱐ‬

‫ﻷﻛﺎﺩ ﺃﻥ ﺃﺫﻭﺏ ﺧﺠﻼﹰ ﻭ ﺣﻴﺎﺀً ﻣﻦ ﺍﷲ ﳌﺎ ﺃﺗﻌﺎﻃﺎﻩ ﻣﻦ ﺳﻮﺀ ﺍﻷﺩﺏ ﻣﻌﻪ ﺣﺎﻝ ﺧﻄﺎﺑﻪ ﰲ ﺍﻟﺼﻼﺓ‪،‬‬

‫ﻓﺈﻥ ﺃﻣﻬﺎﺕ ﺁﺩﺍﺏ ﺧﻄﺎﺑﻪ ﺗﻌﺎﱃ ﻣﺎﺋﺔ ﺃﻟﻒ ﺃﺩﺏ! ﻣﺎ ﺃﻇﻦ ﺃﱐ ﻋﻤﻠﺖ ‪‬ﺎ ﺑﻌﺸﺮﺓ ﺁﺩﺍﺏ‪ ،‬ﻓﺄﻧﺎ ﺇﺫﺍ‬

‫ﻭﻗﻔﺖ ﺑﲔ ﻳﺪﻳﻪ ﰲ ﺻﻼﺓ ﺃﻭ ﻏﲑﻫﺎ ﻣﻦ ﺍﻟﻌﺒﺎﺩﺍﺕ ﺇﱃ ﺍﻟﻌﻘﻮﺑﺔ ﺃﻗﺮﺏ‪ ،‬ﻓﻜﻴﻒ ﺃﻃﻠﺐ ﺍﻟﺜﻮﺍﺏ؟!‬

‫ﻣﻄﻠﺐ‬

‫ﻭ ﲰﻌﺘ‪‬ﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﻳﻘﻮﻝ‪ :‬ﳚﺐ ﻋﻠﻰ ﺍﻟﻌﺒﺪ ﺃﻥ ﻳﺴﺘﻘﻞﱠ ﻋﺒﺎﺩﺗﻪ ﰲ ﺟﺎﻧﺐ‬

‫ﻋﺒ‪‬ﺪ ﺭﺑ‪‬ﻪ ﻋﺒﺎﺩﺓ ﺍﻟﺜﻘﻠﲔ! ﺑﻞ ﻭ ﻟﻮ ﻋﺒﺪ ﻫﺬﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻋﻠﻰ ﺍﳉﻤﺮ ﻣﻦ ﺍﺑﺘﺪﺍﺀ ﺍﻟﺪﻧﻴﺎ ﺇﱃ‬
‫ﺍﻟﺮﺑﻮﺑﻴﺔ؛ ﻭ ﻟﻮ ‪‬‬

‫ﺍﻧﺘﻬﺎﺋﻬﺎ ﻣﺎ ﺃﺩ‪‬ﻯ ﺷﻜﺮ ﻧﻌﻤﺔِ ﺇﺫﻧﻪ ﻟﻪ ﺑﺎﻟﻮﻗﻮﻑ ﺑﲔ ﻳﺪﻳﻪ ﰲ ﺍﻟﺼﻼﺓ ﳊﻈﺔ‪ ،‬ﻭ‪ ‬ﻟﻮ ﻏﺎﻓﻼﹶ! ﻭ ﻛﺬﻟﻚ‬

‫ﺣﻔِﻆ ﻣﻦ‬
‫ﻳﻨﺒﻐﻲ ﻟﻪ ﺇﺫﺍ ﻗﻠﹼﺖ ﻃﺎﻋﺎﺗﻪ ﺃﻥ ﻳﺮﻯ ﻣﺜﻠﻪ ﻻ ﻳﺴﺘﺤﻖ ﺫﻟﻚ ﺍﻟﻘﻠﻴﻞ‪ ،‬ﻭ ﻣﻦ ﺷﻬﺪ ﻫﺬﺍ ﺍﳌﺸﻬﺪ ‪‬‬

‫‪402‬‬ ‫ﺍﻟﻌﺠﺐ ﰲ ﺃﻋﻤﺎﻟﻪ‪ ،‬ﻭ ﺣﻔﻆ ﻣﻦ ﺍﻟﻘﻨﻮﻁ ﻣﻦ ﺭﲪﺔ ﺍﷲ ﺗﻌﺎﱃ‪ .‬ﺍﻩ‪ .‬ﻣﻦ "ﺍﻟﻌﻬﻮﺩ ﺍﶈﻤﺪﻳﺔ"‬

‫ﺭﺍﺟﻌﻪ ﻣﻦ ﻫﺎﻣﺶ "ﺍﳌﻨﻦ" ﻣﻦ ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪.‬‬

‫ﻣﻄﻠﺐ‬

‫ﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﱃ ﺑﻪ ﻋﻠﻲ‪ :‬ﻋﺪﻡ‪ ‬ﻃﻠﱯ ﺍﻟﺜﻮﺍﺏ‬

‫ﻭ ﻗﺎﻝ ﰲ "ﻟﻄﺎﺋﻒ ﺍﳌﻨﻦ"‪ :‬ﻭﳑﺎ ﻣ ‪‬‬

‫ﻣﻦ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﱃ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺍﻷﻋﻤﺎﻝ ﺍﻟﱵ ﺃﺑﺮﺯﻫﺎ ﻋﺰ ﻭ ﺟﻞ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺟﻮﺍﺭﺣﻲ؛ ﺇﻻ‬

‫ﻣﻦ ﺑﺎﺏ ﺍﳌﻨﺔ ﻭ ﺍﻟﻔﻀﻞ‪ ،‬ﻟﻌﻠﻤﻲ ﺑﺄﻥ ﻧﻌﻢ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻵﺧﺮﺓ ﻣﺎ ﺧﻠﻘﻬﺎ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﱃ ﺇﻻ ﻟﻨﺎ‪ ،‬ﻷﻧﻪ‬

‫ﻏﲏ‪ ‬ﻋﻦ ﺍﻟﻌﺎﳌﲔ‪ ،‬ﻓﻤﻦ ﺍﻷﺩﺏ ﻃﻠﺐ ﺫﻟﻚ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﰲ ﻣﻘﺎﺑﻠﺔ ﺗﻠﻚ ﺍﻟﻄﺎﻋﺔ‪ ،‬ﺇﻇﻬﺎﺭﺍﹰ ﻟﻠﻔﺎﻗﺔ‬

‫ﻭ ﺍﳊﺎﺟﺔ‪ ،‬ﻭ ﻣﻦ ﱂ ﻳﻄﻠﺐ ﺫﻟﻚ ﺍﻟﺜﻮﺍﺏ ﺍﻟﺬﻱ ﺟﻌﻠﻪ ﰲ ﻣﻘﺎﺑﻠﺔ ﺗﻠﻚ ﺍﻟﻄﺎﻋﺔ؛ ﺇﻇﻬﺎﺭﺍﹰ ﻟﻠﻔﺎﻗﺔ ﻭ‬

‫ﺍﳊﺎﺟﺔ‪ ،‬ﻭ ﻣﻦ ﱂ ﻳﻄﻠﺐ ﺫﻟﻚ ﺍﻟﺜﻮﺍﺏ ﻓﻬﻮ ﻗﻠﻴﻞ ﺍﻷﺩﺏ ﻟﻺﻇﻬﺎﺭﻩ ﺍﻟﻐﲎ ﻋﻦ ﻓﻀﻞ ﺭﺑﻪ ﺟﻞ ﻭ ﻋﻼ‪.‬‬

‫ﻓﺎﻓﻬﻢ‪.‬‬

‫ﺷﻨ‪‬ﻊ )ﻭ ﺷﻨﻌﺖ ﻋﻠﻴﻪ ﺍﻷﻣﺮ‪ :‬ﻧﺴﺒﺘﻪ ﺇﱃ ﺍﻟﺸﻨﺎﻋﺔ‪" .‬ﻣﺼﺒﺎﺡ"‪) .‬ﻫﺎﻣﺶ‬

‫ﻭ‪ ‬ﻗﹶﺪ ‪‬‬

‫ﺍﻟﻌﺎﺭﻓﻮﻥ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ( ﻋﻠﻰ ﻣ‪‬ﻦ ﻗﺎﻝ‪ :‬ﻻ ﻳﺒﻠﻎ ﺍﻟﻔﻘﲑ ﻣﻘﺎﻡ ﺍﻟﻜﻤﺎﻝ ﺣﱴ ﻻ ﻳﻜﻮﻥ ﻟﻪ‬ ‫ﺍﻷﺻﻞ(‬
‫ﺇﱃ ﺍﷲ ﺣﺎﺟﺔ‪ ،‬ﻷﻥ ﻇﺎﻫﺮﻩ ﻭﺻﻮﻝ ﺍﻟﻌﺒﺪ ﺇﱃ ﺍﻟﻐﲎ ﺍﳌﻄﻠﻖ؛ ﻭ ﺫﻟﻚ ﳏﺎﻝ‪ ،‬ﺇﺫ ﺍﻟﻌﺒﺪ ﻻ ﻳﺴﺘﻐﲏ ﻋﻦ ﺍﷲ‬

‫ﺗﻌﺎﱃ ﻃﺮﻓﺔ ﻋﲔ‪ ،‬ﻭ ﻟﻮ ﱂ ﻳﻜﻦ ﺇﻻ ﺧﺮﻭﺝ ﺍﻟ‪‬ﻨﻔﹶﺲ ﻭﺩﺧﻮﻟﻪ! ﻓﺘﺎﺭﻙ ﺍﻟﻨﻔﺲ ﳝﻮﺕ‪ ،‬ﻭ ﻳﺼﺢ ﺃﻥ ﳚﺎﺏ‬

‫ﻋﻦ ﺫﻟﻚ ﺑﺄﻥ ﻣﺮﺍﺩﻩ ﺍﻻﻛﺘﻔﺎﺀ ﺑﻌﻠﻢ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﻪ ﻭ ﲟﺎ ﻗﺴﻤﻪ ﻟﻪ‪ ،‬ﻭ ﺃﻥ ﺍﳊﻖ ﺗﻌﺎﱃ ﺃﻏﻨﺎﻩ ﻋﻦ ﺍﻟﺴﺆﺍﻝ‬

‫ﺑﺎﻟﻘﺴﻤﺔ ﺍﻹﳍﻴﺔ‪ .‬ﻭ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﺃﻋﻠﻢ‪.‬‬

‫ﺧﻠﹾﻒ‪‬‬
‫ﻭ ﻭﺍﷲ ﺇﱐ ﻷﺭﻯ ﺍﻟﻔﻀﻞ ﷲ ﺗﻌﺎﱃ ﺍﻟﺬﻱ ﺃﻫ‪‬ﻠﲏ ﻟﻠﻮﻗﻮﻑ ﺑﲔ ﻳﺪﻳﻪ؛ ﻭ ﻟﻮ ‪‬‬

‫ﲨﻴﻊ ﺍﻟﻌﺼﺎﺓ ﺍﳌﺎﺭﻗﲔ ﺍﻟﻔﺎﺳﻘﲔ؛ ﺭﺟﺎﺀ ﺃﻥ ﻳﺼﻴﺒﲏ ﺷﻲﺀ ﻣﻦ ﺍﻟﺮﲪﺔ ﺍﻟﱵ ﻟﻌﻠﱠﻬﺎ ﺃﻥ ﺗﻨﺎﳍﻢ‪ ،‬ﻭ ﺃﱐ ﳌﺜﻠﻲ‬

‫ﺃﻥ ﻳﻘﻒ ﺑﲔ ﻳﺪﻱ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﰲ ﺻﻼﺓ ﺃﻭ ﻏﲑﻫﺎ ﻣﻊ ﺟﻬﻠﻪ ﺑﺂﺩﺍﺏ ﺗﻠﻚ ﺍﳊﻀﺮﺓ ﺍﳌﻘﺪﺳﺔ!؟‬

‫ﻓﺎﳊﻤﺪ ﷲ ﺍﻟﺬﻱ ﱂ ﻳﻄﺮﺩﱐ ﻛﻤﺎ ﻃﺮﺩ ﺗﺎﺭﻛﻲ ﺍﻟﺼﻼﺓ‪ ،‬ﻓﻠﻢ ﳝﻜﱢﻦ ﺃﺣﺪﺍﹰ ﻣﻨﻬﻢ ﺃﻥ‬

‫ﻳﻘﻒ ﺑﲔ ﻳﺪﻳﻪ‪.‬‬

‫ﻭ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺍﻹﳍﻴﺔ ﻳﻘﻮﻝ ﺍﷲ ﻋﺰ ﻭ ﺟﻞ‪ :‬ﻭ ﻣ‪‬ﻦ ﺃﻇﻠﻢ ﳑ‪‬ﻦ ﻋﺒﺪ ﱄ ﳉﻨﺔ ﺃﻭ‬

‫ﻧﺎﺭ‪ ،‬ﻟﻮ ﱂ ﺃﺧﻠﻖ ﺟﻨﺔ ﻭ ﻻ ﻧﺎﺭﺍﹰ ﺃﱂ ﺃﻛﻦ‪ ‬ﺍﻫﻼﹰ ﻷﻥ ﺃﹸﻃﺎﻉ‪ !!‬ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻭ ﻛﺎﻥ ﺳﻴﺪﻱ ﻋﻠﻲ ﺍﳋﻮﺍﺹ )ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ( ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﻠﻴﻖ ﺑﺄﺣﺪ ﻣﻦ ﺃﻣﺜﺎﻟﻨﺎ‬

‫ﺍﻥ ﻳﺴﺄﻝ ﺍﷲ ﺗﻌﺎﱃ ﺛﻮﺍﺑﺎ ﻋﻠﻰ ﻋﺒﺎﺩﺗﻪ‪ ،‬ﻭ ﺇﳕﺎ ﺍﻟﻼﺋﻖ ﺑﻪ ﺃﻥ ﻳﺴﺄﻝ ﺍﻟﻌﻔﻮ ﻋﻤﺎ ﺟﻨﺎﻩ ﰲ ﺗﻠﻚ ﺍﻟﻌﺒﺎﺩﺓ ﻣﻦ‬

‫ﺳﻮﺀ ﺍﻷﺩﺏ ﻭ ﻋﺪﻡِ ﺍﳋﺸﻮﻉ ﻓﻴﻬﺎ‪ ،‬ﳌﺎ ﻭﺭﺩ ﺃﻥ ﺍﻟﺼﻼﺓ ﺇﺫﺍ ﱂ ﻳﻜﻦ ﻓﻴﻬﺎ ﺧﺸﻮﻉ ﺗ‪‬ﻠﻒ‪ ‬ﻛﻤﺎ ﻳﻠﹶﻒ‪‬‬

‫ﻤﻌ‪‬ﺘ‪‬ﻪ ﻣﺮﺓ ﺃﺧﺮﻯ ﻳﻘﻮﻝ‪ :‬ﻻ ﻳﺼﺢ ﻟﻌﺒﺪ ﺃﻥ ﻳﺴﺄﻝ‬

‫ﺳِ‬‫ﺍﻟﺜﻮﺍﺏ ﺍﳋﻠﻖ‪ ،‬ﰒ ﻳﻀﺮﺏ ‪‬ﺎ ﻭﺟﻪ ﺻﺎﺣﺒﻬﺎ‪ .‬ﻭ ‪‬‬

‫ﺭﺑﻪ ﺛﻮﺍﺑﺎﹰ ﻋﻠﻰ ﺃﻋﻤﺎﻟﻪ ﻣﻦ ﺑﺎﺏ ﺍﳌﻨﺔ ﻭ ﺍﻟﻔﻀﻞ؛ ﺇﻻ ﺇﻥ ﺃﺣﻜﻢ ﻣﻘﺎﻡ ﺍﻟﺘﻮﺣﻴﺪ ﷲ ﺗﻌﺎﱃ ﰲ ﺍﻟﻔﻌﻞ‪ ،‬ﻭ‬

‫ﺇﻻ! ﻓﻤﻦ ﻻﺯﻣﻪ ﻏﺎﻟﺒﺎﹰ ﻃﻠﺐ ﺍﻟﺜﻮﺍﺏ ﰲ ﻣﻘﺎﺑﻠﺔ ﻋﻤﻠﻪ ﻛﻤﺎ ﻋﻠﻴﻪ ﻃﺎﺋﻔﺔ ﺍﻟﻌﺒ‪‬ﺎﺩ ﺍﻟﺬﻳﻦ ﱂ ﻳﺴﻠﻜﻮﺍ‬

‫ﺍﳉﻨﺔ ﺑﺮﲪﱵ‪ .‬ﻓﻴﻘﻮﻝ‪ :‬ﺑﻞ ﺑﻌﻤﻠﻲ؛ ﻛﻤﺎ ﻭﺭﺩ‪ .‬ﻭ‬ ‫ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻓﻴﻘﻮﻝ ﺍﳊﻖ ﺟﻞ ﻭ ﻋﻼ ﻷﺣﺪﻫﻢ‪ :‬ﺍﺩﺧﻞ‬

‫ﻟﻮ ﺃﻥ ﺃﺣﺪﻫﻢ ﺫﺍﻕ ﺍﻟﺘﻮﺣﻴﺪ ﱂ ﻳﻘﻞ ﻟﺮﺑﻪ ﻣﺜﻞ ﺫﻟﻚ! ﻷﻧﻪ ﺟﻬﻞ ﻭ ﺧﺮﻭﺝ ﻋﻦ ﺁﺩﺍﺏ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﺈﻥ ﻣﻦ‬

‫ﺷﺄﻥ ﺍﻟﻌﺒﺪ ﺍﻥ ﳜﺪﻡ ﺳﻴﺪﻩ ﻗﻴﺎﻣﹰﺎ ﺑﻮﺍﺟﺐ ﺣﻖ ﺍﻟﺴﻴﺎﺩﺓ‪ ،‬ﻻ ﻟﻌﻠﺔ ﺃﺧﺮﻯ ﻣﻦ ﻋﻠﻞ ﺍﻟﻨﻔﻮﺱ!‬

‫ﻭ ﺇﻳﻀﺎﺡ ﺫﻟﻚ‪ :‬ﺃﻥ ﻣ‪‬ﻦ ﺷﻬﺪ ﺍﻟﻔﻌﻞ ﷲ )ﺃﻱ ﺧﻠﻘﺎﹰ ﷲ ﲨﻠﺔ‪ ،‬ﻟﻴﺲ ﻟﻠﻌﺒﺪ ﻓﻴﻬﺎ ﻏﲑ‬

‫ﺍﻟﻨﺴﺒﺔ‪ .‬ﻛﻤﺎ ﺳﻴﺄﰐ "ﻫﺎﻣﺶ ﺍﻷﺻﻞ"( ﺗﻌﺎﱃ ﻛﺸﻔﺎﹰ ﺯﺍﻝ ﻋﻨﻪ ﻃﻠﺐ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻰ ﻃﺎﻋﺘﻪ ﲨﻠﺔ ﻭﺍﺣﺪﺓ‪،‬‬

‫ﻂ ﻋﻠﻰ ﻓﻌﻞ ﻏﲑﻩ‪.‬‬

‫ﺐ ﺛﻮﺍﺑﹰﺎ ﻗ ﹼ‬
‫ﻷﻥ ﺍﺣﺪﹰﺍ ﻻ ﻳ‪‬ﻄﻠ ‪‬‬

‫ﻭ ﲰﻌﺘﻪ ﺃﻳﻀﺎﹰ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ( ﻳﻘﻮﻝ‪ :‬ﺇﳕﺎ ﺷﺮﻉ ﻟﻠﻤﺼﻠﻲ ﺣﲔ ﻳﺴﻠﻢ ﻣﻦ ﺻﻼﺗﻪ‬

‫ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺃﺳﺘﻐﻔﺮ ﺍﷲ‪ ،‬ﺃﺳﺘﻐﻔﺮ ﺍﷲ‪ ،‬ﺃﺳﺘﻐﻔﺮ ﺍﷲ )ﺛﻼﺙ ﻣﺮﺍﺕ(! ﻟﻴﺘﻨﺒﻪ ﺍﳌﺼﻠﻲ ﻋﻠﻰ ﻧﻘﺺ ﺻﻼﺗﻪ ﻭ‬

‫ﻋﺪﻡ ﺍﳊﻀﻮﺭ ﻣﻊ ﺍﷲ ﻓﻴﻬﺎ‪ ،‬ﻭ ﻛﺜﺮﺓ ﺍﻟﻐﻔﻠﺔ‪ ،‬ﻭ ﺣﺪﻳﺚ ﺍﻟﻨﻔﺲ‪ ،‬ﻭ ﻏﲑ ﺫﻟﻚ‪ ،‬ﺇﺫ ﺍﻻﺳﺘﻐﻔﺎﺭ ﻻ ﻳﻜﻮﻥ‬

‫ﺇﻻ ﻋﻦ ﺫﻧﺐ‪ ،‬ﺃﻗﻞﱡ ﻣﺎ ﻫﻨﺎﻙ ﺷﻬﻮﺩﻩ ﻧﺴﺒﺔ ﺍﻟﻄﺎﻋﺔ ﺇﻟﻴﻪ ﻣﻊ ﻛﻮﻧﻪ ﻏﺎﻓﻼﹰ ﻋﻦ ﺷﻬﻮﺩ ﻛﻮﻥ ﺍﳊﻖ ﻫﻮ‬

‫ﺍﳋﺎﻟﻖ ﳍﺎ‪ ،‬ﻭ ﻣﺎ ﻗﺎﻝ ﻋﺎﺭﻑ ﻗﻂ‪" :‬ﺇﻳ‪‬ﺎﻙ ﻧﻌﺒﺪ ﻭ ﺇﻳ‪‬ﺎﻙ ﻧﺴﺘﻌﲔ" ﺇﻻ ﻋﻠﻰ ﻭﺟﻪ ﺍﻟﺘﻼﻭﺓ ﻓﻘﻂ؛ ﻻ ﻋﻠﻰ‬
‫ﻭﺟﻪ ﻛﻮﻧﻪ ﻟﻪ ﺷﺮﻛﺔ ﰲ ﺍﻟﻔﻌﻞ ﺇﻻ ﺑﻘﺪﺭ ﻧﺴﺒﺔ ﺍﻟﺘﻜﻠﻴﻒ ﻓﻘﻂ‪ .‬ﺗﻌﺎﱃ ﻓﻌﻞﹸ ﺍﷲ ﻋﺰ ﻭ ﺟﻞ ﻋﻨﺪﻩ – ﺃﻱ‬

‫ﺍﻟﻌﺎﺭﻑ – ﻋﻦ ﺍﻟﺸﺮﻛﺔ‪ .‬ﻓﺎﻓﻬﻢ‪.‬‬

‫ﻭ ﺑﺎﳉﻤﻠﺔ ﻓﻤﻦ ﺗﺄﻣ‪‬ﻞ ﻭﺟﺪ ﺣﻜﻢ ﻭﻗﻮﻑ ﺍﻣﺜﺎﻟﻨﺎ ﺑﲔ ﻳﺪﻱ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﱃ‬

‫ﺣﻜﻢ ﺍﻟﻌﺒﺪ ﺍ‪‬ﺮﻡ ﺍﻟﺬﻱ ﻓﺴﻖ ﰲ ﺣﺮﱘ ﺍﻟﻮﺍﱄ ﻭ ﻋﺮﺿﻮﻩ ﻋﻠﻴﻪ ﻟﻴﻌﺎﻗﺒﻪ‪ ،‬ﻓﻼ ﻳﻜﺎﺩ ﳜﻄﺮ ﻋﻠﻰ ﺑﺎﻟﻪ ﻗﻂ‬

‫ﺍﻧﻪ ﳜﻠﻊ ﻋﻠﻴﻪ ﺧﻠﻌﺔ‪ ،‬ﻭ ﺇﳕﺎ ﻳﺴﺄﻝ ﺭﺑ‪‬ﻪ ﻋﺰ ﻭ ﺟﻞ ﺍﻟﻌﻔﻮ ﻋﻨﻪ ﻭ ﺗﺮﻙ ﺍﻟﻌﻘﻮﺑﺔ‪ ،‬ﻭ ﻣﺎ ﺍﺑﺮﺩﻫﺎ ﻋﻠﻰ ﻛﺒﺪ‬

‫ﻭﺿ‪‬ﻊ ﺍﳋﻮﺫﺓ ﺍﳌﹸﺤﻤ‪‬ﺎﺓ‬

‫ﺫﻟﻚ ﺍ‪‬ﺮﻡ ﺇﺫﺍ ﲰﻊ ﺑﺄﻥ ﺍﻟﻮﺍﱄ ﻋﻔﺎ ﻋﻨﻪ‪ ،‬ﻭ ﺗﺮﻙ ﻣﻌﺎﻗﺒﺘﻪ‪ ،‬ﻭ ﺣ‪‬ﺮ‪‬ﻗﻪ ﺑﺎﻟﻨﺎﺭ‪ ،‬ﻭ ‪‬‬

‫ﻋﻠﻰ ﺭﺃﺳﻪ‪ .‬ﻓﺎﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﻭ ﰲ "ﻟﻄﺎﺋﻒ ﺍﳌﻨﻦ" ﺃﻳﻀﺎﹰ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﻭ ﳑﺎ ﻣﻦ‪ ‬ﺍﷲ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﱃ ﺑﻪ ﻋﻠﻲ‪:‬‬

‫ﻋﺪﻡ‪ ‬ﺍﻋﺘﻤﺎﺩﻱ ﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﻃﺎﻋﱵ ﺩﻭﻥ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﻛﻞ ﻣ‪‬ﻦ ﺍﻋﺘﻤﺪ ﻏﲑ ﺍﷲ ﺗﺒﺎﺭﻙ ﻭ‬

‫ﺗﻌﺎﱃ ﲣﻠﻰ ﻋﻨﻪ ﰲ ﺍﻵﺧﺮﺓ‪ .‬ﻭ ﻭﺍﷲ؛ ﰒ ﻭ ﺍﷲ ﺇﱐ ﻷﻧﺼﺮﻑ ﻣﻦ ﺻﻼﰐ ﻭ ﺃﻧﺎ ﺧﺠﻞ ﻣﻦ ﺭﰊ ﻋﺰ ﻭ‬

‫ﺟﻞ ﺃﻛﺜﺮ ﻣﻦ ﺧﺠﻠﻲ ﺇﺫﺍ ﻋﺼﻴﺘﻪ‪ ،‬ﻟﺴﻮﺀ ﻣﺎ ﻳﻘﻊ ﰲ ﺻﻼﰐ ﻣﻦ ﺷﻬﻮﺩﻱ ﺳﻮﺀ ﺍﻷﺩﺏ ﻭ ﺍﻟﻐﻔﻠﺔ ﻋﻤﺎ‬

‫ﻳﻠﻴﻖ ﺑﺘﻠﻚ ﺍﳊﻀﺮﺓ‪ ،‬ﻭ ﻻ ﺃﲡﺮﺀ ﺃﻥ ﺃﻗﻮﻝ ﰲ ﺳﺠﻮﺩﻱ ﺃﻭ ﺭﻛﻮﻋﻲ‪ :‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺳﺠﺪﺕ ﻭ ﺑﻚ‬

‫ﺁﻣﻨﺖ‪ ،‬ﺃﻭ‪ :‬ﺍﻟﻠﻬﻢ ﻟﻚ ﺭﻛﻌﺖ ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﺇﻻ ﺇﻥ ﺃﻋﻘﺒﺖ ﺫﻟﻚ ﺑﻘﻮﱄ‪ :‬ﺳﺠﻮﺩﺍﹰ ﺃﻭ ﺭﻛﻮﻋﺎﹰ‬

‫ﺃﺳﺘﺤﻖ ﺑﻪ ﰲ ﺍﻋﺘﻘﺎﺩﻱ ﺍﳌﺆﺍﺧﺬﺓ ﻟﻮﻻ ﻋﻔﻮﻙ ﻭ ﺣﻠﻤﻚ ﻭ ﺷﻔﻘﺘﻚ ﻋﻠﻲ‪‬؛ ﺫﻟﻚ ﺍﻟﻔﻀﻞ ﺍﻟﺬﻱ ﱂ‬

‫ﲣﺴﻒ ﰊ ﺍﻷﺭﺽ‪ ،‬ﻭ ﱂ ﲤﺴﺦ ﺻﻮﺭﰐ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻓﻠﻮ ﻧﻈﺮ ﺍﻟﻌﺒﺪ ﻟﻮﺟﺪ ﺳﺪﺍﻩ ﻭ ﳊﻤﺘﻪ ﺫﻧﻮﺑﺎ ﺑﺎﻟﻨﻈﺮ ﳌﺎ ﻳﺴﺘﺤﻘﱡﻪ ﺟﻼﻝ ﺍﷲ ﻋﺰ ﻭ‬

‫ﺟﻞ‪ ،‬ﻭ ﻣ‪‬ﻦ ﻛﺎﻥ ﻫﺬﺍ ﻣﺸﻬﺪﻩ ﻻ ﻳﻘﺪﺭ ﺃﻥ ﻳﺮﻓﻊ ﻟﻪ ﺑﲔ ﺍﻟﻌﺒﺎﺩ ﺭﺃﺳﺎﹰ‪ .‬ﻭ ﰲ ﻣﻨﻈﻮﻣﺔ ﺍﻟﺸﻴﺦ ﺇﲰﺎﻋﻴﻞ‬

‫ﺑﻦ ﺍﳌﻘﺮﻱ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭ ﺃﺭﺿﺎﻩ ﻭ ﻧﻔﻌﻨﺎ ﺑﱪﻛﺘﻪ ﻭ ﺇﻣﺪﺍﺩﺍﺗﻪ(‪:‬‬

‫ﺇﺫﺍ ﻋﺪ‪‬ﺩﺕ ﺗﻜﻔﻴﻚ ﻋﻦ ﻛﻞ ﺯﻟﱠﺔ‬ ‫ﺫﻧﻮﺑﻚ ﰲ ﺍﻟﻄﺎﻋﺎﺕ ﻭ ﻫﻲ ﻛﺜﲑﺓ‬

‫ﻳﻜﻮﻥ ﺍﻟﻔﱴ ﻣﺴﺘﻮﺟﺒﺎ ﻟﻠﻌﻘﻮﺑﺔ‬ ‫ﺻﻼﺓ ﲟﺜﻠﻬﺎ‬ ‫ﺑﻼ ﻗﻠﺐٍ‬ ‫ﺗﺼﻠﱢﻲ‬

‫ﺑﻔﻌﻠﻚ ﻫﺬﺍ ﻃﺎﻋﺔ ﻛﺎﳋﻄﻴﺌﺔ‬ ‫ﺃ‪‬ﺎ‬ ‫ﺍﷲ‬ ‫ﻳﻌﻠﻢ‬ ‫ﺃﻗﻴﻤﺖ‬ ‫ﺻﻼﺓ‬

‫ﺇﱃ ﺁﺧﺮ ﻣﺎ ﻗﺎﻟﻪ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪.‬‬

‫ﻓﻌﻠﻢ ﺍﻥ ﻣ‪‬ﻦ ﻛﺎﻥ ﻣﺎ ﺫﻛﺮﻧﺎﻩ ﻣﺸﻬﺪﻩ ﰲ ﻃﺎﻋﺘﻪ! ﻓﻬﻮ ﻏﺎﺋﺐ ﻋﻦ ﻃﻠﺐ ﺛﻮﺍﺏ‬

‫ﺑﻔﻌﻠﻬﺎ‪ ،‬ﺑﻞ ﻻ ﳚﺘﺮﺉ ﺃﻥ ﻳﻄﻠﺐ ﺫﻟﻚ ﻣﻦ ﺍﷲ ﺃﺑﺪﺍﹰ! ﻓﺤﻜﻤﻪ ﻛﺎ‪‬ﺮﻡ ﺍﻟﺬﻱ ﺃﺗﻮﺍ ﺑﻪ ﺑﲔ ﻳﺪﻱ ﺍﻭﺍﱄ‬

‫ﺑﺴﺒﺐ ﻗﺘﻞ‪ ،‬ﺃﻭ ﻋﻤﻞ ﺯﻏﻞ )ﺃﻱ ﺍﻟﻔﺴﺎﺩ‪" .‬ﺻﺤﺎﺡ"‪" .‬ﻫﺎﻣﺶ ﺍﻷﺻﻞ"(‪ ،‬ﺃﻭ ﻓﺠﻮﺭ ﺑﺎﻣﺮﺃﺓ ﺃﻣﲑ‪ ،‬ﻭ‬

‫ﳓﻮ ﺫﻟﻚ‪ .‬ﻓﺎﻓﻬﻢ ﻳﺎ ﺃﺧﻲ‪ ،‬ﻭ ﺍﻋﻤﻞ ﻋﻠﻰ ﺍﻟﺘﺨﻠﱡﻖ ﺑﻪ ﺗﺮﺷﺪ‪ .‬ﻭ ﺍﷲ ﻳﺘﻮﻟﹼﻰ ﻫﺪﺍﻙ‪ .‬ﻭ ﺍﳊﻤﺪ ﷲ ﺭﺏ‬

‫‪.‬‬‫ﺍﻟﻌﺎﳌﲔ‪ .‬ﺍﻩ ‪ 158‬ﺝ ‪1‬‬

‫ﻭ ﰲ "ﺷﺮﺡ ﺳﻠﻚ ﺍﻟﻌﲔ"‪ :‬ﻭ ﰲ ﺍﻟﻄﺎﻋﺎﺕ ﻣﺎ ﻳﻐﲏ ﻋﻦ ﻃﻠﺐ ﺍﳌﻌﺎﺻﻲ ﰲ ﻏﲑﻫﺎ‪.‬‬
‫ﻭ ﻣﻦ ﲨﻠﺔ ﺫﻧﻮﺏ ﺍﻟﻄﺎﻋﺎﺕ‪ :‬ﺍﺳﺘﻜﺜﺎﺭﻫﺎ ﻭ ﺍﺳﺘﻌﻈﺎﻣﻬﺎ‪ ،‬ﻭ ﺍﻟﺴﻜﻮﻥ ﺇﱃ ﻣﺎ ﻓﻴﻬﺎ‬

‫ﻣﻦ ﺍﻟﻠﺬﺓ ﻭ ﺍﳊﻼﻭﺓ‪ .‬ﻛﻤﺎ ﻗﻴﻞ‪ :‬ﺍﺳﺘﺤﻼﺀ ﺍﳌﺮﻳﺪ ﺍﻟﻄﺎﻋﺎﺕ ﲰﻮﻡ ﻗﺎﺗﻼﺕ‪ ،‬ﻭ ﻣﻦ ﺫﻧﻮ‪‬ﺎ ﻃﻠﺐ‬

‫ﺍﻷﻋﻮﺍﺽ ﻋﻠﻴﻬﺎ‪ ،‬ﻭ ﺍﻟﺮﺍﺣﺔ ‪‬ﺎ‪ ،‬ﻭ ﺍﻟﻔﺮﺡ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻻﻋﺘﻤﺎﺩ ﻭ ﺍﻟﺘﺸﻮ‪‬ﻕ ﺇﱃ ﺍﻟﻜﺮﺍﻣﺎﺕ ﺍﻟﻌﺎﺟﻠﺔ‪.‬‬

‫ﻭ ﺃﻣﺎ ﺇﻗﺎﻣﺘﻬﺎ ﺑﺎﳉﻬﻞ ﻭ ﺍﺳﺘﺪﺍﻣﺘﻬﺎ ﺑﺎﻟﺴﻬﻮ ﻭ ﺍﻟﻐﻔﻠﺔ ﻭ ﺳﻮﺀ ﺍﻷﺩﺏ ﻭ ﺍﳍﻮﺍﺟﺲ‬

‫ﺍﻟﺮﺩﻳﺔ‪ ،‬ﻭ ﻣﻼﺣﻈﺔ ﺍﳋﹶﻠﻖ ﺭﻳﺎﺀ ﻭ ﲰﻌﺔ ﻭ ﳓﻮ ﺫﻟﻚ!! ﻓﻬﺬﺍ ﻣﻦ ﻛﺒﺎﺋﺮ ﺍﻟﺬﻧﻮﺏ ﻋﻨﺪ ﺃﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ‪،‬‬

‫ﺟﹶﻠﺔﹲ" ﺃﻱ‪:‬‬
‫ﻭ "ﺣﺴﻨﺎﺕ ﺍﻷﺑﺮﺍﺭ ﺳﻴﺌﺎﺕ ﺍﳌﻘﺮﺑﲔ"‪ ،‬ﻭ ﻓﻴﻬﻢ ﻧﺰﻝ "ﻭ ﺍﻟﺬﻳﻦ ﻳﺆﺗﻮﻥ ﻣﺎ ﺁﺗﻮﺍ ﻭ ﻗﻠﻮ‪‬ﻢ ﻭ‪ِ ‬‬

‫ﻳﺼﻠﱡﻮﻥ ﻭ ﻳﺼﻮﻣﻮﻥ ﻭ ﻳﻘﻮﻣﻮﻥ؛ ﻭ ﳜﺎﻓﻮﻥ ﻣﻦ ﺍﷲ ﺃﻥ ﻻ ﻳﻘﺒﻞ ﻣﻨﻬﻢ ﺫﻟﻚ‪.‬‬

‫ﻭﻗﻴﻞ‪ :‬ﺭ‪‬ﺏ‪ ‬ﺻﻼﺓ ﻟﻮ ﻗﺴﻤﺖ ﺫﻧﻮﺏ ﻓﺎﻋﻠﻬﺎ ﻋﻠﻰ ﺍﻫﻞ ﺑﻠﺪ ﻟﻮﺳﻌﺘﻬﻢ‪ ،‬ﻭ ﻟﻮ ﻧﺰﻟﺖ‬

‫ﺮ ﻟﻌﻤﺘﻬﻢ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬
‫ﻋﻘﻮﺑﺘﻬﺎ ﻋﻠﻰ ﺃﻫﻞ ﻗﹸﻄ ٍ‬

‫ﻭ ﰲ "ﺷﺮﺡ ﺍﳊﻜﻴﻢ"‪ :‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻠﻴﻤﺎﻥ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪ :‬ﻣﺎ ﺍﺳﺘﺤﺴﻨﺖ‪ ‬ﻣﻦ‬

‫ﻼ ﻓﺎﺣﺘﺴﺒﺘﻪ‪.‬‬
‫ﻧﻔﺴﻲ ﻋﻤ ﹰ‬

‫ﻭ ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﳊﺴﲔ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪ :‬ﻛﻞ ﺷﻲﺀ ﻣﻦ ﺃﻓﻌﺎﻟﻚ ﺇﺫﺍ ﺍﺗﺼﻠﺖ ﺑﻪ‬

‫ﺭﺅﻳﺘﻚ ﻓﺬﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺃﻧﻪ ﻻ ﻳﻘﺒﻞ‪ ،‬ﻷﻥ ﺍﳌﻘﺒﻮﻝ ﻣﺮﻓﻮﻉ ﻣ‪‬ﻐﻴ‪‬ﺐ‪ ‬ﻋﻨﺪﻙ‪ ،‬ﻭ ﻣﺎ ﺍﻧﻘﻄﻌﺖ ﻋﻨﻪ ﺭﺅﻳﺘﻚ‬

‫ﻓﺬﻟﻚ ﺩﻟﻴﻞ ﻋﻠﻰ ﺍﻟﻘﺒﻮﻝ‪.‬‬

‫ﺩﻟﻴﻞ ﺍﻟﻘﺒﻮﻝ‬

‫ﻭ ﻗﺪ ﺳﺌﻞ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ‪ :‬ﻣﺎ ﻋﻼﻣﺔ ﻗﺒﻮﻝ ﺍﻟﻌﻤﻞ؟! ﻗﺎﻝ‪ :‬ﻧﺴﻴﺎﻧﻚ ﺇﻳﺎﻩ‪ ،‬ﻭ‬

‫ﻌﻪ‪"‬‬
‫ﻌﻤ‪‬ﻞﹸ ﺍﻟﺼﺎﱀ ﻳﺮ ﹶﻓ ‪‬‬
‫ﻜﻠِﻢ‪ ‬ﺍﻟﻄﱠﻴ‪‬ﺐ‪ ‬ﻭ ﺍﻟ ‪‬‬
‫ﺼﻌ‪‬ﺪ‪ ‬ﺍﻟ ﹶ‬
‫ﺍﻧﻘﻄﺎﻉ ﻧﻈﺮﻙ ﻋﻨﻪ ﺑﺎﻟﻜﻠﻴﺔ‪ ،‬ﺑﺪﻟﻴﻞ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﺇﻟﹶﻴ‪‬ﻪِ ‪‬ﻳ ‪‬‬

‫ﻗﺎﻝ‪ :‬ﻓﻌﻼﻣﺔ ﺭﻓﻊ ﺍﳊﻖ ﺗﻌﺎﱃ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ :‬ﺃﻥ ﻻ ﻳﺒﻘﻰ ﻋﻨﺪﻙ ﻣﻨﻪ ﺷﻲﺀ‪ ،‬ﻓﺈﻧﻪ ﺇﺫﺍ ﺑﻘﻲ ﰲ ﻧﻈﺮﻙ ﻣﻨﻪ‬

‫ﻼ ﺃﻥ ﻳﻜﻮﻥ ﻋﻨﺪﻩ ﻧﺴﻴﺎﹰ‬

‫ﺔ ﺑﲔ ﻋﻨﺪﻳﺘﻚ ﻭ ﻋﻨﺪﻳﺘﻪ‪ ،‬ﻓﻴﻨﺒﻐﻲ ﻟﻠﻌﺒﺪ ﺇﺫﺍ ﻋﻤﻞ ﻋﻤ ﹰ‬
‫ﺷﻲﺀ ﱂ ﻳﺮﺗﻔﻊ ﺇﻟﻴﻪ ﻟﺒﻴﻨﻮﻧ ٍ‬

‫‪.‬‬‫ﻣﻨﺴﻴﺎﹰ ﲟﺎ ﺫﻛﺮﻧﺎﻩ ﻣﻦ ﺍ‪‬ﺎﻡ ﺍﻟﻨﻔﺲ‪ ،‬ﻭ ﺭﺅﻳﺔ ﺍﻟﺘﻘﺼﲑ‪ ،‬ﺣﱴ ﳛﺼﻞ ﻟﻪ ﻗﺒﻮﻟﻪ‪ .‬ﺍﻧﺘﻬﻰ ‪42‬‬
‫ﻭ ﻗﺎﻝ ﺍﺑﻦ ﻋﻄﺎﺀ ﺍﷲ ﰲ "ﻟﻄﺎﺋﻒ ﺍﳌﻨﻦ"‪ :‬ﻭ ﻗﺎﻝ ﰲ ﻗﻮﻟﻪ ﻋﺰ ﻭ ﺟﻞ "ﺍﻟﺬﻳﻦ‬

‫ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻐﻴﺐ ﻭ ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ" ﻛﻞ ﻣﻮﺿﻊ ﺫﻛﺮ ﻓﻴﻪ ﺍﳌﺼﻠﲔ ﰲ ﻣﻌﺮﺽ ﺍﳌﺪﺡ ﻓﺈﳕﺎ ﺟﺎﺀ ﳌﻦ‬

‫ﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ؛ ﺇﻣﺎ ﺑﻠﻔﻆ ﺍﻹﻗﺎﻣﺔ‪ ،‬ﺃﻭ ﲟﻌﲎ ﻳﺮﺟﻊ ﺇﻟﻴﻬﺎ‪ ،‬ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ "ﺍﻟﺬﻳﻦ ﻳﺆﻣﻨﻮﻥ ﺑﺎﻟﻐﻴﺐ ﻭ‬

‫ﻳﻘﻴﻤﻮﻥ ﺍﻟﺼﻼﺓ"‪" ،‬ﺭﺏ ﺍﺟﻌﻠﲏ ﻣﻘﻴﻢ ﺍﻟﺼﻼﺓ"‪" ،‬ﻭ ﺃﻗﺎﻡ ﺍﻟﺼﻼﺓ"‪" ،‬ﺃﻗﻢ ﺍﻟﺼﻼﺓ"‪" ،‬ﻭ ﺃﻗﻴﻤﻮﺍ‬

‫ﺍﻟﺼﻼﺓ"‪" ،‬ﻭ ﺍﳌﻘﻴﻤﲔ ﺍﻟﺼﻼﺓ"‪ ،‬ﻭ ﳌﺎ ﺫﻛﺮ ﺍﳌﺼﻠﲔ ﺑﺎﻟﻐﻔﻠﺔ ﻗﺎﻝ "ﻓﻮﻳﻞ ﻟﻠﻤﺼﻠﲔ ﺍﻟﺬﻳﻦ ﻫﻮ ﻋﻦ‬

‫ﺻﻼ‪‬ﻢ ﺳﺎﻫﻮﻥ" ﻭ ﱂ ﻳﻘﻞ‪ :‬ﻓﻮﻳﻞ ﻟﻠﻤﻘﻴﻤﲔ ﺍﻟﺼﻼﺓ! ﻭ ﺍﻹﻗﺎﻣﺔ ﻫﻮ‪ :‬ﺃﻧﻪ ﺇﺫﺍ ﺻﻠﻰ ﺍﳌﺆﻣﻦ ﺻﻼﺓ‬

‫ﻓﺘﻘﺒﻠﺖ‪ ‬ﻣﻨﻪ ‪ -‬ﺧﻠﻖ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺻﻼﺗﻪ ﺻﻮﺭﺓ ﰲ ﻣﻠﻜﻮﺗﻪ ﺭﺍﻛﻌﺔﹰ ﺳﺎﺟﺪﺓ ﺇﱃ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭ‬

‫‪.‬‬‫ﺛﻮﺍﺏ ﺫﻟﻚ ﻟﺼﺎﺣﺐ ﺍﻟﺼﻼﺓ‪ .‬ﺍﻧﺘﻬﻰ‪158 .‬‬

‫ﻭ ﰲ "ﺍﻟﺸﺮﻗﺎﻭﻱ ﰲ ﺷﺮﺡ ﺍﳊﻜﻢ" ﻻﺑﻦ ﻋﻄﺎﺀ ﺍﷲ ﻗﺪﺱ ﺳﺮﻩ‪ :‬ﻻ ﻋﻤﻞ ﺃﺭﺟﻰ‬

‫ﻟﻠﻘﺒﻮﻝ – ﺍﻱ ﻟﻘﺒﻮﻝ ﺍﷲ ﺗﻌﺎﱃ – ﻣﻦ ﻋﻤﻞ ﻳﻐﻴﺐ ﻋﻨﻚ ﺷﻬﻮﺩﻩ؛ ﺑﺄﻥ ﺗﺸﻬﺪ ﺃﻥ ﺍﻟﺬﻱ ﻭﻓﱠﻘﻚ ﻟﻪ ﻫﻮ‬

‫ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭ ﻟﻮﻻﻩ ﻣﺎ ﺻﺪﺭ ﻣﻨﻚ ﺫﻟﻚ ﺍﻟﻌﻤﻞ‪ ،‬ﻭ ﳛﺘﻘﺮ ﻋﻨﺪﻙ ﻭﺟﻮﺩﻩ؛ ﺑﺄﻥ ﻻ ﺗﻌﺘﻤﺪ ﻋﻠﻴﻪ ﰲ‬

‫ﲢﺼﻴﻞ ﺃﻣﺮ ﻣﻦ ﺍﻷﻣﻮﺭ‪ ،‬ﻛﺎﻟﻮﺻﻮﻝ ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ ﻭ ﺍﻟﻘﺮﺏ ﻣﻨﻪ ﻭ ﻧﻴﻞ ﺍﻟﺪﺭﺟﺎﺕ ﻭ ﺍﳌﻘﺎﻣﺎﺕ‪،‬‬

‫ﻟﺮﺅﻳﺘﻚ ﺍﻟﺘﻘﺼﲑ ﻓﻴﻪ‪ ،‬ﻭ ﻋﺪﻡ ﺳﻼﻣﺘﻪ ﻣﻦ ﺍﻵﻓﺎﺕ ﺍﳌﺎﻧﻌﺔ ﻣﻦ ﻗﺒﻮﻟﻪ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻣﻦ ﻳﻌﺒﺪ ﻟﻐﺮﺽ ﻓﺎﺳﺪ ﻋﺎﺑﺪ ﻟﺼﻨﻢ‬

‫ﻭ ﰲ "ﻟﻄﺎﺋﻒ ﺍﳌﻨﻦ" ﻟﻠﺸﻴﺦ ﺍﻟﺸﻌﺮﺍﱐ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪ :‬ﻭ ﻗﺪ ﲰﻌﺖ ﺳﻴﺪﻱ‬

‫ﻋﻠﻴ‪‬ﺎ ﺍﳋﻮﺍﺹ )ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ( ﻳﻘﻮﻝ‪ :‬ﻻ ﻓﺮﻕ ﺑﲔ ﻋﺒﺎﺩ ﺍﻷﺻﻨﺎﻡ ﻭ ﺑﲔ ﻣﻦ ﻳﻌﺒﺪ ﺍﷲ ﻟﻐﺮﺽ ﻓﺎﺳﺪ‪،‬‬

‫ﻓﺈﻥ ﺍﻷﺻﻨﺎﻡ ﺍﳌﻌﻨﻮﻳﺔ ﻛﺎﻷﺻﻨﺎﻡ ﻋﻠﻰ ﺣﺪ‪ ‬ﺳﻮﺍﺀ‪ ،‬ﻷﻥ ﻛﻼﹰ ﻣﻦ ﺍﻟﻌﺎﺑﺪﻳﻦ ﺍﲣﺬ ﻣﻦ ﺩﻭﻥ ﺍﷲ ﻣﺎ ﱂ ﻳﺄﺫﻥ‬

‫ﺑﻪ ﺍﷲ‪ ،‬ﻭ ﻫﻢ ﰲ ﺫﻟﻚ ﻋﻠﻰ ﻃﺒﻘﺎﺕ؛‬

‫ﻓﻤﻨﻬﻢ‪ :‬ﻣ‪‬ﻦ ﻗﺼﺪ ﺑﻌﻠﻤﻪ ﻭ ﻣﺎ ﻳﻘﻊ ﻋﻠﻰ ﻳﺪﻳﻪ ﻣﻦ ﺍﳋﲑﺍﺕ ﺣﺼﻮﻝ ﺍﳌﻜﺎﻧﺔ ﰲ‬

‫ﻗﻠﻮﺏ ﺍﻟﻨﺎﺱ‪ ،‬ﻭ ﺩﻭﺍﻡ ﺍﻟﺼﻴﺖ ﻭﺍﳉﺎﻩ‪.‬‬

‫ﻭ ﻣﻨﻬﻢ‪ :‬ﻣ‪‬ﻦ ﻳﻘﺼﺪ ﺑﻌﻠﻤﻪ ﻭ ﻋﻤﻠﻪ ﺇﻋﻼﺀ ﺍﻟﺪﺭﺟﺎﺕ‪ ،‬ﻭ ﻇﻬﻮﺭ ﺍﻟﻜﺮﺍﻣﺎﺕ‪ ،‬ﻭ‬

‫ﺍﻟﺘﺼﺮﻳﻒ ﰲ ﺍﻟﻜﻮﻥ‪ ،‬ﻭ ﺍﳌﺸﻲ ﻋﻠﻰ ﺍﳌﺎﺀ‪ ،‬ﻭ ﺍﻟﻄﲑﺍﻥ ﰲ ﺍﳍﻮﺍﺀ‪ ،‬ﻭ ﻛﺸﻒ ﺍﻟﻐﻴﻮﺏ‪.‬‬

‫ﻭ ﻣﻨﻬﻢ ﻣﻦ ﱂ ﻳﻘﺼﺪ ﺑﻌﻠﻤﻪ ﻭ ﻋﻤﻠﻪ ﺷﻴﺌﺎﹰ ﻣﻦ ﺃﻣﻮﺭ ﻫﺬﻩ ﺍﻟﺪﺍﺭ‪ ،‬ﺇﳕﺎ ﻳﻘﺼﺪ ﺑﺬﻟﻚ‬

‫ﺍﳊﻮﺭ ﺍﳊِﺴﺎﻥ ﻭ ﺩﺧﻮﻝ ﺍﳉﻨﺔ‪ ،‬ﻭ ﻏﲑ ﺫﻟﻚ ﻣﻦ ﺛﻮﺍﺏ ﺍﻵﺧﺮﺓ‪.‬‬

‫ﻭ ﻣﻨﻬﻢ‪ :‬ﻣﻦ ﻳﻘﺼﺪ ﺑﺬﻟﻚ ﺍﻟﺴﻼﻣﺔ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭ ﺍﳋﻮﻑ ﻣﻦ ﺍﳊﺴﺎﺏ ﻭ ﺍﻟﻌﻘﺎﺏ‪،‬‬

‫ﻭ ﻣﺎ ﺃﻋﺪ‪‬ﻩ ﺍﷲ ﺗﻌﺎﱃ ﺑﺄﻫﻞ ﺗﻠﻚ ﺍﻟﺪﺍﺭ ﻣﻦ ﺍﻟﻨﻜﺎﻝ ﻭ ﺍﻟﻮﺑﺎﻝ‪.‬‬

‫ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﻳﻘﺼﺪ ﺑﻌﻠﻤﻪ ﻭ ﻋﻤﻠﻪ ﺍﻟﻘﺮﺏ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭ ﺍﻟﺮﺿﺎ ﻋﻨﻪ ﻭ ﺍﶈﺒﺔ ﻟﻪ‪.‬‬

‫ﻭﻣﻨﻬﻢ‪ :‬ﻣﻦ ﻻ ﻗﺼﺪ ﻟﻪ ﰲ ﻋﻤﻠﻪ ﻭ ﻋﻠﻤﻪ ﺇﻻ ﻋﻠﻤﻪ ﺑﺎﺳﺘﺤﻘﺎﻕ ﻣﻮﻻﻩ ﺍﻟﻌﺒﺎﺩﺓ ﻭ‬

‫ﺍﻟﺘﺬﻟﻞ ﻭ ﺍﳋﻀﻮﻉ‪ ،‬ﻭ ﺍﻟﻮﻗﻮﻑ ﻋﻨﺪ ﺃﻣﺮﻩ ﻭ ‪‬ﻴﻪ‪ ،‬ﻗﺪ ﺗﱪﺃ ﻣﻦ ﺍﻻﻋﺘﻤﺎﺩ ﻋﻠﻰ ﺣﻮﻟﻪ ﻭ ﻗﻮﺗﻪ ﻭ ﻋﻠﻤﻪ ﻭ‬

‫ﻋﻤﻠﻪ ﻭ ﻗﺼﺪﻩ ﻭ ﺇﺭﺍﺩﺗﻪ؛ ﻓﺄﺗﻰ ﺑﺄﻋﻤﺎﻟﻪ ﻋﻠﻰ ﻭﺟﻪ ﺍﻹﺧﻼﺹ ﻭ ﻫﻮ ﺧﺎﺋﻒ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻻ ﻳﺮﻯ ﺃﻧﻪ‬

‫ﻛﻠﱢﻒ‪ ‬ﺎ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﹸﺃﻣِﺮ ﺑﻪ‪ ،‬ﻭ ﻣﻦ ﻫﻨﺎ ﻳﺘﺮﻗﱠﻰ ﺍﻟﺴﺎﻟﻚ ﰲ‬
‫ﻗﺎﻡ ﺑﺬﺭﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﱵ ﹸ‬

‫ﻣﺮﺍﺗﺐ ﺇﺧﻼﺹ ﺍﳋﻮﺍﺹ ﺍﻟﱵ ﻛﻞ ﺫﺭﺓ ﻣﻨﻬﺎ ﺗﻌﺪﻝ ﻋﺒﺎﺩﺓ ﺃﻟﻒ ﺳﻨﺔ ﻣﻦ ﻋﺒﺎﺩﺓ ﺗﻠﻚ ﺍﻷﻗﺴﺎﻡ ﺍﻟﺴﺎﺑﻘﺔ؛‬

‫‪.‬‬‫ﻓﺎﻋﻠﻢ ﺫﻟﻚ‪ ،‬ﻭ ﺍﻋﻤﻞ‪ ،‬ﺑﻪ‪ ،‬ﻭ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﺍﻧﺘﻬﻰ ﺭﺍﺟﻌﻪ ﰲ ‪ 313‬ﺝ ‪1‬‬
‫ﻭ ﻗﺪ ﻛﻨﺖ ﻧﻘﻠﺘﻪ ﰲ "ﺗﻨﺒﻴﻪ ﺍﻟﺴﺎﻟﻜﲔ" ‪‬ﺑ‪‬ﻴﺪ‪ ‬ﺃﻧﻪ ﳌﺎ ﻭﻗﻊ ﺍﻻﺣﺘﻴﺎﺝ ﻛﺮﺭﺗﻪ ﰲ ﻫﺬﺍ‬

‫ﺍﻟﺘﺄﻟﻴﻒ‪ ،‬ﻓﺘﺪﺑﺮ ﺃﻳﻬﺎ ﺍﻷﺥ ﺍﻟﺴﺎﺋﻞ ﰲ ﻫﺬﻩ ﺍﳌﺬﻛﻮﺭﺍﺕ ﻟﻌﻠﻚ ﺗﻌﺮﻑ ﺍﻟﻔﺮﻕ ﺑﲔ ﻋﺒﺎﺩﺓ ﻣ‪‬ﻦ ﻟﻪ ﺷﻴﺦ ﻭ‬

‫ﻣ‪‬ﻦ ﻻ!! ﻭ ﺍﷲ ﻳﺘﻮﱃ ﻫﺪﺍﻙ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ "ﻭﺍﻋﺒﺪﻭﺍ ﺍﷲ ﻭﻻ ﺗﺸﺮﻛﻮﺍ ﺑﻪ ﺷﻴﺌﺎﹰ" ﺍﻵﻳﺔ ﻭﻗﺪ ﻧﻜﱠﺮ ﻗﻮﻟﻪ‪:‬‬
‫"ﺷﻴﺌﺎﹰ" ﻭ ﻣﻦ ﻫﻨﺎ ﻗﺪ ﺗﱪ‪‬ﺃ ﺍﻟﺴﺎﻟﻜﻮﻥ ﰲ ﻃﺮﻳﻖ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺍﻻﻟﺘﻔﺎﺕ ﰲ ﻋﻤﻠﻬﻢ ﺇﱃ ﺍﻟﺴﻮﻯ‪ ،‬ﻭ‬

‫ﻣﻦ‪ ‬ﺍﲣﺬﹶ‬
‫ﻗﻮﻟﻪ ﺗﻌﺎﱃ " ‪‬‬ ‫ﺧﺎﺿﻮﺍ ﰲ ﻃﺮﻳﻖ ﺍﳋﻼﺹ ﻣﻦ ﺍﺗﺒﺎﻉ ﺍﳍﻮﻯ‪ ،‬ﻭ ﲡﻨﺒﻮﺍ ﻋﻦ ﺍﻟﺪﺧﻮﻝ ﰲ ﺩﺍﺋﺮﺓ‬

‫ﺇﳍﻪ ﻫﻮﺍﻩ" ﻭ ﺷﻬﺪﻭﺍ ﻣﺂﻝ ﺣﺪﻳﺚ‪" :‬ﺗﻌﺲ ﻋﺒﺪ ﺍﻟﺪﻳﻨﺎﺭ ﻭ ﺍﻟﺪﺭﻫﻢ ﻭ ﺍﳋﻤﻴﺼﺔ" ﻭ ﻋﻠﻤﻮﺍ ﺣﻘﻴﻘﺔ ﻗﻮﻟﻪ‬

‫ﺗﻌﺎﱃ "ﻓﻤﻦ ﻛﺎﻥ ﻳﺮﺟﻮ ﻟِﻘﺎﺀَ ﺭﺑ‪‬ﻪ ﻓﻠﻴﻌﻤﻞ ﻋﻤﻼﹰ ﺻﺎﳊﺎ ﻭ ﻻ ﻳﺸﺮﻙ ﺑﻌﺒﺎﺩﺓ ﺭﺑ‪‬ﻪ ﺍﺣﺪﺍﹰ"‪ ،‬ﻭ ﺃﺩﺭﻛﻮﺍ‬

‫ﲟﻌﻮﻧﺔ ﺍﻟﺸﻴﺦ ﻭ ﻣﺪﺩﻩ ﺩﻗﺎﺋﻖ ﺍﻹﺧﻼﺹ ﻭ ﻣﺮﺍﺗﺒﻪ‪ ،‬ﻓﻨﺠﻮﺍ ﺑﻔﻀﻞ ﺍﷲ ﺗﻌﺎﱃ ﻋﻦ ﺭﺑﻘﺔ ﺍﻟﺴﻮﻯ‪ ،‬ﻭ ﺃﺗﻮﺍ‬

‫ﺀ ِﻟﻌِﻠﻤﻬﻢ ﺑﻨﻮﺭ ﺑﺼﺎﺋﺮﻫﻢ ﻣﺜﻼﹰ؛‬

‫ﺕ ﻭ ﺍﻷﲰﺎ َ‬
‫ﺃﻋﻤﺎﳍﻢ ﲟﻼﺣﻈﺔ ﺍﻟﺬﺍﺕ ﺍﳌﻘﺪﺳﺔ‪ ،‬ﺣﱴ ﱂ ﻳﻼﺣﻈﻮﺍ ﺍﻟﺼﻔﺎ ِ‬

‫ﺇﻥ ﻋﺒﺪ ﺍﳌﻨﻌﻢ ﻻ ﻳﻜﻮﻥ ﻋﺒﺪ ﺍﳌﻨﺘﻘﻢ‪ ،‬ﻓﻔﺎﺯﻭﺍ ﺑﺎﻟﻌﺒﻮﺩﻳﺔ‪ ،‬ﻭ ﺻﺎﺭﻭﺍ ﻣﻦ ﺃﻫﻞ ﺍﻟﻮ‪‬ﺻﻠﺔ‪ ،‬ﻭ ﻇﻔﺮﻭﺍ‬

‫ﺑﺎﳌﺸﺎﻫﺪﺓ ﺍﻟﱵ ﺗﺼﺤﺒﻬﺎ ﻣﻜﺎﳌﺔ‪.‬‬

‫ﺍﻹﺧﻼﺹ ﺳﺮ‪ ‬ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﷲ ﺗﻌﺎﱃ‬

‫ﻭ ﰲ "ﺍﳌﺘﻤﻤﺎﺕ"‪ :‬ﻭ ﻗﺎﻝ ﺍﻟﻨﱯ )ﺹ( ﺣﻜﺎﻳﺔ ﻋﻦ ﺍﷲ ﺗﻌﺎﱃ‪" :‬ﺍﻹﺧﻼﺹ ﺳﺮ ﻣﻦ‬

‫ﺃﺳﺮﺍﺭﻱ‪ ،‬ﺃﺳﺘﻮﺩﻋﻪ ﻗﻠﺐ ﻣ‪‬ﻦ ﺃﺣﺐ ﻣﻦ ﻋﺒﺎﺩﻱ" ﻓﺒﺬﺍ ﻳﻌﻠﻢ ﺃﻥ ﺍﻃﻼﻉ ﺳﺮ ﺍﷲ ﻋﺴﲑ‪ ،‬ﻭ ﻣﺮﺍﺗﺐ‬

‫ﺍﻹﺧﻼﺹ ﺧﻔﻴﺔ ﻛﺜﲑﺓ‪ ،‬ﻓﺴﻠﻮﻙ ﻃﺮﻳﻖ ﺍﳌﺸﺎﻳﺦ ﻳﻜﻮﻥ ﻭﺍﺟﺒﺎﹰ ﻋﻠﻰ ﻛﻞ ﻣ‪‬ﻦ ﻟﻴﺲ ﻟﻪ ﻗﻠﺐ ﺳﻠﻴﻢ‬

‫ﺑﺎﳉﺬﺑﺔ ﺍﻟﻮﻫﺒﻴﺔ ﻣﻦ ﺑﺎﺏ‪" :‬ﻣﺎ ﻻ ﻳﺘﻢ ﺍﻟﻮﺍﺟﺐ ﺇﻻ ﺑﻪ – ﻓﻬﻮ ﻭﺍﺟﺐ" ﻓﺈﻥ ﱂ ﻳﺴﻠﻚ ﺍﻟﻄﺮﻳﻖ!‬

‫ﻓﺎﻟﻐﺎﻟﺐ ﻋﻠﻴﻪ ﻋﺪﻡ ﺧﻠﻮﺹ ﺃﻋﻤﺎﻟﻪ ﻣﻦ ﺩﻗﺎﺋﻖ ﺍﻟﺮﻳﺎﺀ ﻭ ﺷﻮﺍﺋﺒﻪ‪ ،‬ﻭ ﻟﻮ ﺑﺮﺅﻳﺔ ﺇﺧﻼﺻﻪ ﰲ ﺇﺧﻼﺻﻪ‪.‬‬

‫‪ :‬ﻭ ﻗﺪ ﺃﲨﻊ ﺍﻷﺷﻴﺎﺥ ﻋﻠﻰ ﺃﻥ ﻣﻦ ﺷﻬﺪ ﰲ ﻧﻔﺴﻪ‬ ‫‪2‬‬ ‫ﺝ‬ ‫‪31‬‬ ‫ﻭ ﰲ "ﺍﳌﻨﻦ" ﰲ‬

‫ﺍﻹﺧﻼﺹ ﳛﺘﺎﺝ ﺇﺧﻼﺻﻪ ﺇﱃ ﺇﺧﻼﺹ‪ ،‬ﻭ ﻻ ﻳﺘﺨﻠﺺ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻻ ﺑﺎﻹﺧﻼﺹ‪ ،‬ﻛﻤﺎ‬

‫ﺻﺮ‪‬ﺡ ﺑﻪ ﺍﻟﻐﺰﺍﱄ ﰲ "ﺍﻹﺣﻴﺎﺀ" ﻓﺮﺍﺟﻌﻪ ﰲ ‪ 924‬ﺝ ‪4‬‬

‫‪.‬‬

‫ﻓﺎﺋﺪﺓ‪ :‬ﻗﺪ ﻣﺮ‪ ‬ﺃﻥ ﺍﻟﺬﻛﺮ ﺍﳌﺄﺧﻮﺫ ﻣﻦ ﺍﻟﺸﻴﺦ ﻳﻜﻮﻥ ﻣﻌﻪ ﻧﻮﺭ‪ ،‬ﻟﻜﻦ ﻳﻨﺒﻐﻲ ﺃﻥ ﻳﻌﻠﻢ‬

‫ﺃﻥ ﺍﻟﻘﻠﺐ ﻻ ﻳﻨﺠﻠﻲ ﻣﻦ ﺍﳊﺠﺐ ﺇﻻ ﺑﺬﻛﺮ ﻛﺜﲑ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ "ﻳﺎ ﺃﻳﻬﺎ ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺫﻛﺮﻭﺍ ﺍﷲ ﺫﻛﺮﺍﹰ‬

‫ﻛﺜﲑﺍﹰ"‪ .‬ﻭ ﻗﺎﻝ ﺑﻌﺾ ﺍﻟﻌﻠﻤﺎﺀ‪ :‬ﺇﻥ ﺍﻟﺬﻛﺮ ﺍﻟﻜﺜﲑ ﻻ ﻳﻄﻴﻖ ﻋﻠﻴﻪ ﺇﻻ ﺃﻥ ﻳﺄﺧﺬﻩ ﻋﻦ ﺍﻟﺸﻴﺦ ﺑﺎﻟﺘﻠﻘﲔ‪ .‬ﻭ‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ )ﻗﺪﺱ ﺳﺮﻩ(‪ :‬ﺇﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺍﻟﺴﻠﻮﻙ ﻭ ﺍﳉﺬﺑﺔ ﺗﻄﻬﲑ ﺍﻟﻨﻔﺲ ﻣﻦ ﺍﻷﺧﻼﻕ‬

‫ﺍﻟﺮﺩﻳﺔ ﻭ ﺍﻷﻭﺻﺎﻑ ﺍﻟﺮﺫﻳﻠﺔ‪ ،‬ﻭ ﺭﺃﺱ ﲨﻴﻊ ﺗﻠﻚ ﺍﻟﺬﻣﺎﺋﻢ ﺍﻟﺘﻌﻠﻖ ﺑﺎﻟﻨﻔﺲ ﻭ ﲢﺼﻴﻞ ﻣﺮﺍﺩﺍ‪‬ﺎ ﻭ ﻫﻮﺍﻫﺎ‪،‬‬

‫ﻓﺤﻴﻨﺌﺬٍ ﻻ ﻳﻜﻮﻥ ﺑﺪ‪ ‬ﻣﻦ ﺍﻟﺴﲑ ﺍﻷﻧﻔﺴﻲ‪ ،‬ﻭ ﻻ ﻣﻨﺪﻭﺣﺔ ﻣﻦ ﺍﻻﻧﺘﻘﺎﻝ ﻣﻦ ﺍﻟﺼﻔﺎﺕ ﺍﻟﺬﻣﻴﻤﺔ ﺇﱃ‬

‫‪.‬‬‫ﺍﻷﺧﻼﻕ ﺍﳊﻤﻴﺪﺓ‪ .‬ﺍﻧﺘﻬﻰ ﻣﻦ "ﺍﳌﻜﺘﻮﺑﺎﺕ" ﰲ ‪ 47‬ﺝ ‪3‬‬

‫ﻭ ﰲ "ﺗﻨﻮﻳﺮ ﺍﻟﺼﺪﺭ" ﻣﺎ ﺧﻼﺻﺘﻪ ﻫﺬﺍ‪ :‬ﺇﻥ ﺍﻟﺴﲑ ﰲ ﺍﻟﺸﺮﻳﻌﺔ ﻋﻠﻰ ﺍﻻﺳﺘﻘﺎﻣﺔ ﻭ‬

‫ﻢ ﺇﻻ ﺑﺼﺤﺒﺔ ﺷﻴﺦ ﻋﺎﺭﻑ‪.‬‬

‫ﺍﻹﺧﻼﺹ ﻻ ﻳﺘ ‪‬‬

‫ﻭ ﰲ "ﺍﳉﻮﺍﻫﺮ" ﻟﻠﺸﻌﺮﺍﱐ‪ :‬ﻭ ﺳﺌﻠﺖ ﻋﻦ ﺍﻟﺪﻭﺍﺀ ﺍﻟﺬﻱ ﺇﺫﺍ ﺍﺳﺘﻌﻤﻠﻪ ﺍﻟﻌﺒﺪ ﺯﺍﻝ ﻋﻨﻪ‬

‫ﺍﻟﺮﻳﺎﺀ ﻭ ﺍﻹﻋﺠﺎﺏ ﺑﻨﻔﺴﻪ‪ ،‬ﻓﻘﻠﺖ‪ :‬ﺍﻹﻛﺜﺎﺭ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺣﱴ ﻳﺘﺠﻠﱠﻰ ﰲ ﻗﻠﺒﻪ ﺍﻟﺘﻮﺣﻴﺪ‬
‫ﺍﳊﻘﻴﻘﻲ‪ ،‬ﻭ ﻳﺮﻯ ﺃﻋﻤﺎﻟﻪ ﺧﻠﻘﺎﹰ ﷲ ﻭﺣﺪﻩ ﲨﻠﺔ؛ ﻟﻴﺲ ﻟﻠﻌﺒﺪ ﻓﻴﻬﺎ ﻏﲑ‪ ‬ﺍﻟﻨﺴﺒﺔ‪ ،‬ﻓﻬﻨﺎﻙ ﻻ ﻳﺼﲑ ﻋﻨﺪﻩ‬

‫ﺭﻳﺎﺀ ﻭ ﻻ ﺇﻋﺠﺎﺏ ﻭ ﻻ ﺗﻜﺒ‪‬ﺮ ﻋﻠﻰ ﺃﺣﺪ ﻣﻦ ﺍﻟﻌﺼﺎﺓ‪ ،‬ﻷﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﺮﺍﺋﻲ ﻗﻂ ﺑﻌﻤﻞ ﻏﲑﻩ ﻭ ﻻ‬

‫ﻳﻌﺠﺐ ﻓﻴﻪ ﺑﻨﻔﺴﻪ‪ ،‬ﻭ ﻻ ﳛﺼﻞ ﻋﻨﺪﻩ ﺩﻋﻮﻯ‪ .‬ﻓﺈﻥ ﻗﻴﻞ‪ :‬ﻓﻬﻞ ﻟﻪ ﺩﻭﺍﺀ ﻏﲑ ﺍﻟﺘﻮﺣﻴﺪ ﻣﻦ ﺍﻷﻋﻤﺎﻝ؟‬

‫ﻗﻠﺖ‪ :‬ﻻ ﺃﻋﻠﻢ ﻟﻪ ﺩﻭﺍﺀً ﺃﺳﺮﻉ‪ ‬ﻣﻦ ﺍﻟﺘﻮﺣﻴﺪ‪ ،‬ﻭ ﻫﻮ ﺍﻟﺬﻱ ﻭﺿﻌﻪ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻘﺔ‬

‫ﻟﻠﻤﺮﻳﺪﻳﻦ ﻓﻄﻮﻭﺍ ﺑﻪ ﺍﻟﻄﺮﻳﻖ‪ ،‬ﻭ ﻗﺪ ﺃﺧﻄﺄ ﻃﺎﺋﻔﺔ ﻣﻦ ﺍﻟﻌﺒﺎﺩ ﺍﻟﺬﻳﻦ ﺃﺷﻐﻠﻮﺍ ﻧﻔﻮﺳﻬﻢ ﺑﺘﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭ‬

‫ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺼﻮﻡ‪ ،‬ﻭ ﻣﺎﺗﻮﺍ ﻋﻠﻰ ﺭﻳﺎﺋﻬﻢ ﻭ ﺭﺅﻳﺔ ﺃﻋﻤﺎﳍﻢ‪ ،‬ﻭ ﱂ ﳜﻠﺼﻮﺍ ﰲ ﺷﻴﺊ ﻣﻨﻬﺎ‪ ،‬ﻛﻤﺎ ﻳﺸﻬﺪ‬

‫ﻟﺬﻟﻚ ﺣﺪﻳﺚ ﺍﻟﻌﺎﺑﺪ ﺍﻟﺬﻱ ﻳﻘﻮﻝ ﻟﻪ ﺍﳊﻖ ﺗﻌﺎﱃ‪" :‬ﺍﺩﺧﻞ ﺟﻨﱵ ﺑﺮﲪﱵ"‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺏ؛ ﺑﻞ‬

‫ﺑﻌﻤﻠﻲ‪ .‬ﻭ ﺫﻟﻚ ﻟﻌﺪﻡ ﻓﻬﻤﻬﻢ ﺃﻥ ﺍﻟﻘﺮﺁﻥ ﻳﺘﻮﻗﻒ ﻋﻠﻰ ﺟﻼﺀ ﺍﻟﻘﻠﺐ‪ ،‬ﻓﺤﻜﻢ‪ ‬ﺍﻟﺬﻛﺮ ﻛﺎﳊﺼﻰ‬

‫ﻢ ﻏﲑﻩ ﻛﺎﻟﺼﺎﺑﻮﻥ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭ ﻣﺜﻠﻪ ﰲ "ﺍﳌﺘﻤﻤﺎﺕ"‪.‬‬

‫ﻟﻠﻨﺤﺎﺱ ﺍﻟﺼﺪﻯﺀ‪ ،‬ﻭ ﺣﻜ ‪‬‬

‫ﻋﺒ‪‬ﺪ ﺍﷲ ﰲ ﺟﺰﻳﺮﺓ ﺳﺒﻌﲔ ﺳﻨﺔ‪ ،‬ﻭ‬

‫ﻭ ﰲ "ﺍﳌﻮﺍﻫﺐ ﺍﻟﱪﻳﻘﻴﺔ"‪ :‬ﻭ ﻗﺪ ﻭﺭﺩ ﺃﻥ ﻋﺎﺑﺪﺍﹰ ‪‬‬

‫ﰲ ﺭﻭﺍﻳﺔ ﲬﺴﻤﺎﺋﺔ ﺳﻨﺔ‪ ،‬ﻭ ﺃﻥ ﺍﳊﻖ ﻳﻘﻮﻝ ﻟﻪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪" :‬ﺃﹸﺩﺧﻞ ﺍﳉﻨﺔ ﺑﺮﲪﱵ" ﻓﻴﻘﻮﻝ‪ :‬ﻳﺎ ﺭﺏ ﺑﻞ‬

‫ﺑﻌﻤﻠﻲ‪.‬‬

‫ﻓﻠﻮ ﺃﻥ ﻫﺬﺍ ﺍﻟﻌﺎﺑﺪ ﻛﺎﻥ ﺳﻠﻚ ﺍﻟﻄﺮﻳﻖ ﻋﻠﻰ ﻳﺪﻱ ﻋﺎﺭﻑ ﻟﻌﺮﻑ ﻣﻦ ﺃﻭﻝ ﻣﺎ ﺩﺧﻞ‬

‫ﰲ ﺍﻟﻄﺮﻳﻖ ﺃﻥ ﺍﻟﻌﺒﺪ ﻻ ﻳﺪﺧﻞ ﺍﳉﻨﺔ ﺇﻻ ﺑﺮﲪﺘﻪ ﺗﻌﺎﱃ‪ ،‬ﺩﻭﻥ ﻋﻤﻠﻪ‪ ،‬ﻭﺇﻥ ﻛﺎﻥ ﻟﺰﻡ ﺍﻷﺩﺏ!‬

‫ﻭ ﰲ "ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ"‪ :‬ﻭ ﻣﺎ ﱂ ﻳﻜﺜﺮ ﺍﻟﻌﺒﺪ ﻣﻦ ﺫﻛﺮ ﺍﷲ ﻋﺰ ﻭ ﺟﻞ ﻻ ﳛﺼﻞ ﻟﻪ‬

‫‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ "ﻭ ﻟﺬﻛﺮ‪ ‬ﺍﷲ‬ ‫‪312‬‬ ‫ﻫﺬﺍ ﺍﻷﻧﺲ‪ ،‬ﺑﻞ ﻳﻘﻊ ﰲ ﻛﻞ ﻣﻌﺼﻴﺔ ﻛﺎﻟﺒﻬﺎﺋﻢ ﺍﻟﺴﺎﺭﺣﺔ‪ .‬ﺍﻧﺘﻬﻰ‬

‫ﺃﻛﱪ" ﺃﻱ‪ :‬ﺃﻛﱪ ﰲ ﻧﻔﻲ ﺍﻟﻜﱪ ﻭ ﺍﳋﻴﻼﺀ ﻭ ﳏﻮِ ﺍﻷﻭﺻﺎﻑ ﺍﻟﺬﻣﻴﻤﺔ ﺍﻟﻔﺎﺣﺸﺔ ﻛﻠﻬﺎ‪ .‬ﻭ ﺫﻟﻚ ﳎﺮ‪‬ﺏ‬

‫ﻋﻨﺪ ﺍﳌﺸﺎﻳﺦ؛ ﻛﺬﺍ ﰲ "ﺗﺼﺪﻳﻖ ﺍﳌﻌﺎﺭﻑ"‪ .‬ﻭ ﻗﺪ ﻧﻘﻠﺖ ﻫﺬﻩ ﺍﳌﺬﻛﻮﺭﺍﺕ ﺑﺎﻟﺘﻤﺎﻡ ﰲ "ﺗﻨﺒﻴﻪ ﺍﻟﺴﺎﻟﻜﲔ"‬

‫ﻓﺮﺍﺟﻌﻪ‪.‬‬

‫ﻓﻤﻦ ﻇﻦ‪ ‬ﻣﻦ ﺍﻟﻨﺎﺱ ﺃﻧﻪ ﻗﺪ ﺃﺧﻠﺺ ﻋﻤﻠﻪ ﷲ ﺳﺒﺤﺎﻧﻪ ﺑﻐﲑ ﺳﻠﻮﻙ ﻃﺮﻳﻖ‬

‫ﺍﻹﺧﻼﺹ؛ ﻓﻘﺪ ﺃﺧﻄﺄ‪ ،‬ﺇﻻ ﺇﻥ ﻛﺎﻥ ﻗﺪ ﺣﻔﹼﺘﻪ ﺍﻟﻌﻨﺎﻳﺔ ﺍﻟﺮﺑﺎﻧﻴﺔ ﺑﺎﳉﺬﺑﺔ ﺍﳌﻮﻫﻮﺑﺔ! ﻭ ﺫﺍ ﻧﺎﺩﺭ‪ .‬ﻭ ﻗﺪ ﻣﺮ‪‬‬

‫ﺃﻥ ﺍﳊﻜﻢ ﺇﳕﺎ ﻳﺒﲎ ﻋﻠﻰ ﺍﻟﻐﺎﻟﺐ‪ ،‬ﻭ ﻗﺪ ﺭﺃﻳﺖ ﰲ "ﺍﻹﺣﻴﺎﺀ" ﻭ ﻏﲑﻩ ﻣﺎ ﺣﺎﺻﻠﻪ؛ ﺃﻭ ﻣﺎ ﻫﺬﺍ ﻣﻌﻨﺎﻩ‪ :‬ﺃﻥ‬

‫ﻭﺍﺣﺪﺍ ﺻﻠﻰ‪ ‬ﺛﻼﺛﲔ ﺳﻨﺔ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ ﻭ ﻗﺪ ﺗﺄﺧ‪‬ﺮ ﻳﻮﻣﺎﹰ ﻓﻘﺎﻡ ﰲ ﺍﻟﺼﻒ ﺍﻟﺜﺎﱐ‪ ،‬ﻓﺤﺼﻞ ﻟﻪ ﺍﳊﻴﺎﺀ‬

‫ﻣﻦ ﺍﻟﻨﺎﺱ‪ ،‬ﻓﻘﻀﻰ ﲨﻴﻊ ﺍﻟﺼﻠﻮﺍﺕ ﺍﻟﱵ ﺻﻠﻰ ﻓﻴﻬﺎ ﻟﻜﻮﻧﻪ ﻗﺪ ﺃﺭﺍﺩ ﺃﻥ ﻳﺮﺍﻩ ﺍﻟﻨﺎﺱ ﰲ ﺍﻟﺼﻒ ﺍﻷﻭﻝ‪،‬‬

‫ﻓﺠﻌﻠﻪ ﻣﻦ ﲨﻠﺔ ﻣﺮﺍﺗﺐ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﺑﻴﺪ ﺃﱐ ﱂ ﺃﺗﺬﻛﺮﻩ ﺍﻵﻥ ﻟﺘﻌﻴﲔ ﻣﻮﺿﻌﻪ‪ ،‬ﻓﺎﻓﻬﻢ‪ .‬ﻓﻤﻦ ﻳﺘﻨﺒ‪‬ﻪ ﻣﻦ ﺍﻟﻨﺎﺱ‬

‫ﻷﻣﺜﺎﻝ ﻫﺬﻩ ﺍﻟﺪﻗﺎﺋﻖ!؟ ﻋﺼﻤﻨﺎ ﺍﷲ ﻣﻦ ﺷﺮﻭﺭ ﺃﻧﻔﺴﻨﺎ ﻭ ﻣﻦ ﺳﻴﺌﺂﺕ ﻗﺒﺎﺋﺢ ﺃﻋﻤﺎﻟﻨﺎ‪ ،‬ﻭ ﺃﺩﺧﻠﻨﺎ ﺑﻔﻀﻠﻪ‬

‫ﰲ ﺩﺍﺋﺮﺓ ﻗﻮﻟﻪ "ﺇﻥ ﻋﺒﺎﺩﻱ ﻟﻴﺲ ﻟﻚ ﻋﻠﻴﻬﻢ ﺳﻠﻄﺎﻥ" ﺁﻣﲔ‪.‬‬

‫ﻓﺎﺋﺪﺓ ﺃﺧﺮﻯ ﻣﻬﻤﺔ ﺫﻛﺮﻫﺎ ﺍﳋﺎﺩﻣﻲ )ﻗﺪﺱ ﺳﺮﻩ( ﰲ "ﺍﻟﱪﻳﻘﺔ"؛ ﻗﺎﻝ ﰲ "ﺍﻟﻔﻴﺾ"‪:‬‬

‫ﻓﺒ‪‬ﻌﺪ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ ﻗﺪﺭ ﺫﻛﺮﻩ! ﻭ ﺍﻟﻨﺎﺱ ﻓﻴﻪ ﻳﺘﻔﺎﻭﺗﻮﻥ‪ .‬ﻗﺎﻝ ﺃﺑﻮ ﺳﻌﻴﺪ ﺍﳋﹶﺮ‪‬ﺍﺯ‪ :‬ﺭﺃﻳﺖ‬

‫ﺇﺑﻠﻴﺲ ﻓﺄﺧﺬ ﻋﲏ ﻧﺎﺣﻴﺔ ﻓﻘﻠﺖ‪ :‬ﺗﻌﺎﻝ‪.‬‬

‫ﻭ ﻃﺮﺣﺘﻢ ﻣﺎ ﺃﺧﺎﺩﻉ ﺑﻪ؟! ﻗﻠﺖ‪ :‬ﻣﺎ‬ ‫ﻓﻘﺎﻝ‪ :‬ﺃﻱ ﺷﻲﺀ ﺃﻋﻤﻞ ﺑﻜﻢ ﻟﺰﻣﺘﻢ ﺍﻟﺬﻛﺮ‬

‫ﻫﻮ؟‬

‫ﻗﺎﻝ‪ :‬ﺍﻟﺪﻧﻴﺎ‪ .‬ﻓﻮﱃ‪ ،‬ﰒ ﺍﻟﺘﻔﺖ؛ ﻭ ﻗﺎﻝ‪ :‬ﺑﻘﻲ ﱄ ﻓﻴﻜﻢ ﻟﻄﻴﻔﺔﹲ؛ ﻫﻲ ﺍﻟﺴﻤﺎﻉ ﻭ‬

‫ﺻﺤﺒﺔ ﺍﻷﺷﺮﺍﺭ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ‪ :‬ﻣﻬﻤﺎ ﻏﻠﺐ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺫﻛﺮ ﺍﻟﺪﻧﻴﺎ ﻭ ﻣﻘﺘﻀﻴﺎﺕ ﺍﳍﻮﻯ! ﻭﺟﺪ‬

‫ﻻ ﻓﻮﺳﻮﺱ‪ ،‬ﻭ ﻣﻬﻤﺎ ﺍﻧﺼﺮﻑ ﺍﻟﻘﻠﺐ ﺇﱃ ﺫﻛﺮ ﺍﷲ! ﺍﺭﲢﻞ ﺍﻟﺸﻴﻄﺎﻥ ﻭ ﺿﺎﻕ ﳎﺎﻩ‪.‬‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﳎﺎ ﹰ‬

‫ﻭ ﻗﺎﻝ ﺍﳊﻜﻴﻢ‪ :‬ﻗﺪ ﺃﹸﻋﻄﻲ ﺍﻟﺸﻴﻄﺎﻥ ﻭ ﺟﻨﺪﻩ ﺍﻟﺴﺒﻴﻞ ﺇﱃ ﻓﺘﻨﺔ ﺍﻵﺩﻣﻲ ﻭ ﺗﺰﻳﲔ ﻣﺎ‬

‫ﰲ ﺍﻷﺭﺽ ﻟﻪ ﻃﻤﻌﺎﹰ ﰲ ﻏﻮﺍﻳﺘﻪ‪ ،‬ﻓﻬﻮ ﻳﻬﻴﺞ ﺍﻟﻨﻔﻮﺱ‪ ‬ﺇﱃ ﺗﻠﻚ ﺍﻟﺰﻳﻨﺔ ‪‬ﻴﺠﺎﹰ ﻳ‪‬ﺰﻋﺰﻉ ﺃﺭﻛﺎﻥ ﺍﻟﺒﺪﻥ‪ ،‬ﻭ‬

‫ﻳﺴﺘﻘﺮ‪ ‬ﺍﻟﻘﻠﺐ‪ ‬ﺣﱴ ﻳﺰﻋﺠﻪ ﻋﻦ ﻣﻘﺮ‪‬ﻩ‪ ،‬ﻭ ﻻ ﺗﻌﺘﺼﻢ ﺑﺸﻴﺊ ﺃﻭﺛﻖ‪ ‬ﻣﻦ ﺍﻟﺬﻛﺮ‪ ،‬ﻷﻧﻪ ﺇﺫﺍ ﻫﺎﺝ ﺍﻟﺬﻛﺮ ﻣﻦ‬

‫ﺍﻟﻘﻠﺐ ﻫﺎﺟﺖ ﺍﻷﻧﻮﺍﺭ ﻓﺎﺷﺘﻌﻞ ﺍﻟﺼﺪﺭ ﺑﻨﺎﺭ ﺍﻷﻧﻮﺍﺭ‪ ،‬ﻭ ﻫﻴ‪‬ﺞ ﺍﻟﻌﺪﻭ‪ ‬ﻧﺎﺭ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭ ﺇﺫﺍ ﺭﺃﻯ ﺍﻟﻌﺪﻭ‪‬‬

‫ﻫﻴﺠﺎﻥ ﺍﻟﺬﻛﺮ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭﻟﹼﻰ ﻫﺎﺭﺑﺎ‪ ،‬ﻭ ﲬﺪﺕ ﻧﺎﺭ ﺍﻟﺸﻬﻮﺍﺕ‪ ،‬ﻭ ﺍﻣﺘﻸ ﺍﻟﺼﺪﺭ ﻧﻮﺭﺍﹰ؛ ﻓﺒﻄﻞ ﻛﻴﺪﻩ‪.‬‬

‫ﻭ ﻋﻦ ﺍﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ :‬ﺃﻥ ﺭﺟﻼﹰ ﺳﺄﻝ ﺭﺑﻪ ﺃﻥ ﻳﺮﻳ‪‬ﻪ ﻣﻮﺿﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻣﻦ ﻗﻠﺐ‬

‫ﺍﻵﺩﻣﻲ‪ ،‬ﻓﺮﺃﻯ ﰲ ﺍﳌﻨﺎﻡ ﺟﺴﺪ ﺭﺟﻞ ﻳﺸﺒﻪ ﺍﻟِﺒﻠﱡﻮﺭ ﻳﺮﻯ ﺩﺍﺧﻠﻪ ﻣﻦ ﺧﺎﺭﺟﻪ‪ ،‬ﻭ ﺍﻟﺸﻴﻄﺎﻥ ﺑﺼﻮﺭﺓ‬

‫ﺿﻔﺪﻉ ﻗﺎﻋﺪ ﻋﻠﻰ ﻣﻨﻜﺒﻪ ﺍﻷﻳﺴﺮ؛ ﻟﻪ ﺧﺮﻃﻮﻡ ﻃﻮﻳﻞ ﺃﺩﺧﻠﻪ ﰲ ﻣﻨﻜﺒﻪ ﺍﻷﻳﺴﺮ ﺇﱃ ﻗﻠﺒﻪ ﻳﻮﺳﻮﺱ ﺇﻟﻴﻪ‪،‬‬

‫ﻓﺈﺫﺍ ﺫﻛﺮ ﺍﷲ ﺧﻨﺲ! ﻭ ﻣﺜﻞ ﻫﺬﺍ ﻗﺪ ﻳﺸﺎﻫﺪ ﰲ ﺍﻟﻴﻘﻈﺔ‪ ،‬ﻭ ﻗﺪ ﺭﺁﻩ ﺑﻌﺾ ﺍﳌﻜﺎﺷﻔﲔ ﺑﺼﻮﺭﺓ ﻛﻠﺐ‬

‫ﺟﺎﰒ ﻋﻠﻰ ﺟﻴﻔﺔ ﻳﺪﻋﻮ ﺍﻟﻨﺎﺱ ﺇﻟﻴﻬﺎ‪ .‬ﻭ ﺍﻟﻘﺼﺪ ﺃﻥ ﻳﺼﺪﻕ ﺑﺄﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻳﻨﻜﺸﻒ ﻷﺭﺑﺎﺏ ﺍﻟﻘﻠﻮﺏ‪ ،‬ﻭ‬

‫‪ .‬ﻓﺮﺍﺟﻌﻪ ﻣﻦ ﺷﺮﺡ ﺣﺪﻳﺚ "ﺇﻥ ﺍﻟﺸﻴﻄﺎﻥ ﻭﺍﺿﻊ ﺧﺮﻃﻮﻣﻪ ﻋﻠﻰ ﻗﻠﺐ‬ ‫ﻛﺬﺍ ﺍ ﹶﳌﻠﹶﻚ! ﺍﻧﺘﻬﻰ ‪ 541‬ﺝ ‪1‬‬
‫ﻥ ﺫﻛﺮ ﺍﷲ ﺗﻌﺎﱃ ﺧﻨﺲ! ﻭ ﺇﻥ ﻧﺴﻲ ﺍﷲ ﺗﻌﺎﱃ ﺍﻟﺘﻘﻢ ﻗﻠﺒﻪ"‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻣﻦ ﲝﺚ ﺍﻟﺮﻳﺎﺀ‪.‬‬
‫ﺍﺑﻦ ﺁﺩﻡ‪ ،‬ﻓﺈ ﹾ‬

‫ﻭ ﰲ "ﻧﺸﺮ ﺍﶈﺎﺳﻦ" ﻟﻺﻣﺎﻡ ﺍﻟﻴﺎﻓﻌﻲ )ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ(‪ :‬ﻭ ﻗﺎﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺫﻛﺮ ﺍﷲ‬

‫ﺑﺎﻟﻘﻠﺐ ﺳﻴﻒ ﺍﳌﺮﻳﺪﻳﻦ ﺑﻪ ﻳﻘﺎﺗﻠﻮﻥ ﺃﻋﺪﺍﺀﻫﻢ‪ ،‬ﻭ ﺑﻪ ﻳﺪﻓﻌﻮﻥ ﺍﻵﻓﺎﺕ ﺍﻟﱵ ﺗﻘﺼﺪﻫﻢ‪ .‬ﻭ ﻗﻴﻞ‪ :‬ﺇﺫﺍ ﲤﻜﻦ‬

‫ﺍﻟﺬﻛﺮ ﻣﻦ ﺍﻟﻘﻠﺐ ﻓﺈﻥ ﺩﻧﺎ ﻣﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ ﻳﺼﺮﻉ ﻛﻤﺎ ﻳﺼﺮﻉ ﺍﻹﻧﺴﺎﻥ ﺇﺫﺍ ﺩﻧﺎ ﻣﻨﻪ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻓﻴﺠﺘﻤﻊ‬

‫ﻋﻠﻴﻪ ﺍﻟﺸﻴﺎﻃﲔ ﻓﻴﻘﻮﻟﻮﻥ‪ :‬ﻣﺎ ﳍﺬﺍ؟ ﻓﻴﻘﺎﻝ‪ :‬ﻗﺪ ﻣﺴﻪ ﺍﻹﻧﺲ‪.‬‬

‫ﻭ ﻛﺘﺒﺖ ﰲ ﻛﺘﺎﺑﻨﺎ "ﺗﻨﺒﻴﻪ ﺍﻟﺴﺎﻟﻜﲔ" ﺑﻌﺪ ﻧﻘﻞ ﻣﺎ ﻣﺮ ﰲ ﺍﳌﻨﻬﻮﺍﺕ ﻣﺎ ﻧﺼﻪ‪:‬‬

‫ﻓﺎﳊﺎﺻﻞ ﺃﻥ ﺍﳌﺮﻳﺪ ﺇﺫﺍ ﺃﻛﺜﺮ ﺫﻛﺮ ﺍﷲ ﺑﺎﻟﻘﻠﺐ ﻳﻨﻔﻲ ﻋﻨﻪ ﺣﺪﻳﺚ ﺍﻟﻨﻔﺲ‬

‫ﺑﺎﻟﺘﺪﺭﻳﺞ‪ ،‬ﻭ ﻳﺮﻯ ﺍﻹﺻﻐﺎﺀ ﺇﻟﻴﻪ ﺫﻧﺒﺎﹰ ﻓﻴﺘﻘﻴﻪ‪ ،‬ﻭ ﻳﺘ‪‬ﻘﺪ ﺍﻟﻘﻠﺐ ﻋﻨﺪ ﻫﺬﺍ ﺍﻹﺻﻐﺎﺀ ﺑﺎﻟﺬﻛﺮ ِﺍﺗ‪‬ﻘﺎﺩ‪‬‬
‫ﻌﺪ‪‬‬
‫ﺍﻟﻜﻮﺍﻛﺐ ﰲ ﻛﺒﺪ ﺍﻟﺴﻤﺎﺀ‪ ،‬ﻭ ﻳﺼﲑ ﺍﻟﻘﻠﺐ ﳏﻔﻮﻇﺎﹰ ﺑﺰﻳﻨﺔ ﻛﻮﺍﻛﺐ ﺍﻟﺬﻛﺮ‪ ،‬ﻓﺈﺫﺍ ﺻﺎﺭ ﻛﺬﻟﻚ! ‪‬ﺑ ‪‬‬

‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭ ﻳﻨﺪﺭ ﰲ ﺣﻖ ﻫﺬﺍ ﺍﻟﻌﺒﺪ ﺍﳋﻮﺍﻃﺮ ﺍﻟﺸﻴﻄﺎﻧﻴﺔ‪ ،‬ﻭﳌﹼﺎﺗﻪ‪ ،‬ﻓﺮﺍﺟﻊ "ﺍﻟﻌﻮﺍﺭﻑ"‪.‬‬

‫ﻭ ﺃﻣﺎ ﻗﻄﻊ ﺣﺪﻳﺚِ ﺍﻟﻨﻔﺲ ﻭ ﺍﳋﻮﺍﻃﺮ ﺍﳌﺸﻐﻠﺔ ﻋﻦ ﺧﻄﺎﺏ ﺍﳊﻖ ﺟﻞ ﻭ ﻋﻼ ﺑﻐﲑ‬

‫ﺳﻠﻮﻙ ﻋﻠﻰ ﻳﺪ ﺷﻴﺦ ﻧﺎﺻﺢ ﳑﺎ ﻻ ﻳﺼﺢ‪ ‬ﺃﺑﺪﺍﹰ! ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ "ﻟﻮﺍﻗﺢ ﺍﻷﻧﻮﺍﺭ"‪ ،‬ﻓﺮﺍﺟﻌﻪ ﰲ ‪51‬‬
‫ﻣﻦ ﻫﺎﻣﺶ "ﳌﻨﻦ ﺍﻟﻜﱪﻯ" ﻣﻦ ﺍﳉﺰﺀ ﺍﻷﻭﻝ‪.‬‬

‫ﻭ ﺭﺃﻳﺖ ﰲ "ﺗﺮﺻﻴﻊ ﺍﳉﻮﺍﻫﺮ" ﻣﺎ ﻟﻔﻈﻪ‪ :‬ﰒ ﺇﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ ﺃﻋﻈﻢ ﺃﻧﻮﺍﻉ ﺍﻟﺬﻛﺮ‬

‫‪.‬‬‫ﺗﺄﺛﲑﹰﺍ ﰲ ﻛﻨﺲ ﺍﻷﻏﻴﺎﺭ ﻣﻦ ﺍﻟﻘﻠﺐ ﻭ ﺇﺯﺍﻟﺔ ﺍﳊﺠﺐ ﺍﻟﻈﻠﻤﺎﻧﻴﺔ‪ .‬ﺍﻧﺘﻬﻰ ‪41‬‬

‫ﻭ ﻗﺎﻝ ﺻﺎﺣﺐ "ﺍﻟﻨﻮﺭ ﺍﻟﺴﺎﻃﻊ" ﻣﺎ ﻟﻔﻈﻪ‪ :‬ﻭ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ – ﺭﺃﺱ ﺍﻟﺬﻛﺮ‪ ،‬ﻭ‬

‫ﺃﻧﻔﻊ ﻣﺎ ﻳﻌﺎﰿ ﺑﻪ ﺍﻟﻘﻠﺐ ﰲ ﺇﺻﻼﺣﻪ ﻭ ﺇﻗﺒﺎﻟﻪ ﻋﻠﻰ ﺍﳌﺬﻛﻮﺭ ﻭ ﻧﻔﻲ ﺍﻷﻏﻴﺎﺭ ﻭ ﺩﻓﻊ ﺍﻟﻮﺳﺎﻭﺱ ﻭ‬

‫ﺍﳋﻮﺍﻃﺮﺍﻟﺮﺩﻳﺔ‪ ،‬ﻭ ﺃﻗﺮﺏ ﻭ ﺃﻗﻄﻊ ﰲ ﺍﳒﻼﺀ ﺍﻟﻘﻠﺐ ﻭ ﺻﻔﺎﺋﻪ‪ ،‬ﻭ ﺭﻳﺎﺿﺔ ﺍﻟﻨﻔﺲ ﻭ ‪‬ﺬﻳﺒﻬﺎ‪ ،‬ﻭ ﻟﺬﻟﻚ‬

‫ﺍﺧﺘﺎﺭﻫﺎ ﺍﻟﺼﻮﻓﻴﺔ ﻟﺘﺮﺑﻴﺔ ﺍﳌﺮﻳﺪﻳﻦ ﻭ ‪‬ﺬﻳﺐ ﻧﻔﻮﺳﻬﻢ‪ .‬ﻛﻤﺎ ﻧﺺ ﻋﻠﻴﻪ ﺳﻴﺪﻱ ﻋﻠﻲ ﺍﳌﺮﺻﻔﻲ ﰲ‬

‫"ﻣﻨﻬﺞ ﺍﻟﺴﺎﻟﻚ"‪ .‬ﺍﻧﺘﻬﻰ ﻓﺮﺍﺟﻌﻪ‪.‬‬

‫ﻣﻬﻢ‬

‫ﻭ ﻟﻜﻦ ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﳌﺸﺎﻳﺦ ﻣ‪‬ﻦ ﳜﺘﺎﺭ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﻟﻔﻈﺔ ﺍﳉﻼﻟﺔ )ﺍﷲ‪ ،‬ﺍﷲ‪ ،‬ﺍﷲ( ﺑﻼ‬

‫ﻓﺮﻕ ﺑﲔ ﺍﳌﺴﺘﻌﺪ ﻭ ﻏﲑﻩ‪ ،‬ﻛﻤﺎ ﺍﺧﺘﺎﺭﻩ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ )ﻗﺪﺱ ﺳﺮﻩ( ﺁﺧﺮﺍﹰ‪ .‬ﻭ ﻗﺪ ﻓﺴ‪‬ﺮ ﺍﻟﺸﻴﺦ ﻋﻠﻲ‬

‫ﺍﳋﻮﺍﺹ ﻟﻘﻮﻟﻪ "ﺍﺫﻛﺮﻭﺍ ﺍﷲ ﺫِﻛﺮﺍﹰ ﻛﺜﲑﺍﹰ" ﺃﻱ‪ :‬ﻛﺮ‪‬ﺭﻭﺍ ﻫﺬﺍ ﺍﻻﺳﻢ ﻛﺜﲑﺍﹰ‪ ،‬ﻭ ﻧﻈﲑ ﺫﻟﻚ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‬

‫"ﻭﻟﺬﻛﺮ ﺍﷲ ﺃﻛﱪ" ﺃﻱ‪ :‬ﺫﻛﺮﻛﻢ ﺍﻻﺳﻢ )ﺍﷲ( ﺃﻛﱪ ﻣﻦ ﺫﻛﺮﻛﻢ ﺳﺎﺋﺮ ﺍﻷﲰﺎﺀ ﺍﻟﻔﺮﻭﻋﻴﺔ ﺍﻟﻄﺎﻟﺒﺔ‬

‫ﻟﻮ‪‬ﺟﻮﺩ ﺍﻷﻏﻴﺎﺭ‪ ،‬ﻛﺎﻟﺮﲪﺎﻥ ﻭ ﺍﻟﻐﻔﻮﺭ ﻭ ﺍﻟﺮﺯ‪‬ﺍﻕ ﻭ ﳓﻮﻫﺎ؛ ﻓﻤﺎ ﰲ ﺍﻷﺫﻛﺎﺭ ﺃﻋﻈﻢ ﻓﺎﺋﺪﺓ ﻣﻦ ﺫﻛﺮ‬

‫ﺍﻻﺳﻢ )ﺍﷲ‪ ،‬ﺍﷲ(‪ ،‬ﻷﻧﻪ ﺟﺎﻣﻊ ﳉﻤﻴﻊ ﺍﳊﻘﺎﺋﻖ ﻻ ﻳﻄﻠﺐ ﺃﺣﺪﺍﹰ ﻣﻦ ﺍﻷﻏﻴﺎﺭ ﺍﳌﺸﻬﻮﺩﺓ ﰲ ﻫﺬﺍ ﺍﻟﻌﺎﱂ‬

‫ﻣﻦ ﻫﺎﻣﺶ "ﺍﻹﺑﺮﻳﺰ" ﻭ‬ ‫ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﰲ ﻛﺘﺎﺏ "ﺍﳉﻮﺍﻫﺮ ﻭ ﺍﻟﺪﺭﺭ" ﻟﻠﺸﻌﺮﺍﱐ‪ .‬ﻓﺮﺍﺟﻌﻪ ﰲ ‪180‬‬
‫ﻗﺪ ﺑﺴﻄﻨﺎ ﺍﻟﻜﻼﻡ ﰲ ﻓﻀﺎﺋﻠﻬﺎ ﰲ ﻛﺘﺎﺑﻨﺎ "ﺗﻠﺨﻴﺺ ﺍﳌﻌﺎﺭﻑ ﰲ ﺗﺮﻏﻴﺐ ﳏﻤﺪ ﻋﺎﺭﻑ"‪ ،‬ﻓﺮﺍﺟﻌﻪ ﻣﻦ‬

‫ﺍﻟﺘﺮﻏﻴﺐ ﺍﳋﺎﻣﺲ ﻓﻠﻮ ﺍﻃﻠﻌﺖ ﺇﱃ ﺍﻟﺮﲪﺔ ﺍﳍﺎﺑﻄﺔ ﻳﻨﺸﺮﺡ ﺻﺪﺭﻙ ﲟﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﻔﻮﺍﺋﺪ ﻭ ﺍﻟﻔﻀﺎﺋﻞ‪ ،‬ﻭ‬

‫ﺗﻌﻠﻢ ﺳﺒﺐ ﺍﺧﺘﻴﺎﺭ ﺑﻌﺾ ﺍﳌﺸﺎﻳﺦ ﻛﺎﻟﻨﻘﺸﺒﻨﺪﻳﲔ ﻫﺬﺍ ﺍﻻﺳﻢ ﺍﻷﻋﻈﻢ ﻣﻦ ﺑﲔ ﺳﺎﺋﺮ ﺍﻷﺫﻛﺎﺭ‪ ،‬ﻭ ﺍﷲ‬

‫ﻭﱄ ﺍﻟﺘﻮﻓﻴﻖ‪.‬‬

‫ﻓﻠﻤﺎ ﻛﺎﻥ ﰲ ﻛﻼﻡ ﺍﻟﺴﺎﺋﻞ ﺫﻛﺮ ﺳﻮﺀ ﺍﳋﺎﲤﺔ؛ ﻭ ﻗﺎﻝ‪ :‬ﻫﻞ ﻳﻜﻮﻥ ﺍﻟﻔﺮﻕ ﰲ‬

‫ﺍﳋﻮﻑ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ ﺑﲔ ﻣ‪‬ﻦ ﻟﻪ ﺷﻴﺦ ﻭ ﺑﲔ ﻏﲑﻩ ﺃﻡ ﻻ؟ ﺃﺭﺩﺕ ﺃﻥ ﺃﺟﻌﻠﻪ ﻓﺼﻼﹰ ﻣﺴﺘﻘﻼﹰ ﻣﻦ‬

‫ﻣﺒﺎﺣﺚ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ‪ ،‬ﻓﻘﻠﺖ ﻣﺴﺘﻌﻴﻨﺎﹰ ﺑﺎﷲ‪:‬‬

 ‫ﺍﻟﱪﺝ ﺍﻟﺜﺎﻟﺚ‬

‫ﰲ ﺟﻮﺍﺏ ﻣﺴﺄﻟﺔ‪ :‬ﻫﻞ ﻳﻜﻮﻥ ﺍﻟﻔﺮﻕ ﺑﲔ ﻣ‪‬ﻦ ﻟﻪ ﺷﻴﺦ ﻭ ﺑﲔ ﻏﲑﻩ ﰲ ﺍﳋﻒ ﻣﻦ‬

‫ﺳﻮﺀ ﺍﳋﺎﲤﺔ ﺃﻡ ﻻ؟‬

‫ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ ﰲ ﺍﻟﺴﺎﻟﻜﲔ ﺃﻛﺜﺮ ﳑﺎ ﰲ ﻏﲑﻫﻢ‪،‬‬ ‫ﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﻌﺰﻳﺰ؛ ﺃﻥ ﺍﳋﻮﻑ‬

‫ﻷ‪‬ﻢ ﳌﺎ ﺷﻬﺪﻭﺍ ﺍﳉﻼﻝ ﻭ ﺍﻟﻌﻈﻤﺔ ﻭ ﻋﻠﻤﻮﺍ ﺃﻧﻪ ﺗﻌﺎﱃ ﻳﻘﻮﻝ )ﻫﺆﻻﺀ ﺇﱃ ﺍﻟﻨﺎﺭ ﻭ ﻻ ﺃﺑﺎﱄ(‪ ،‬ﻭ ﺗﻴﻘﱠﻨﻮﺍ‬

‫ﺃﻥ ﺃﻋﻤﺎﳍﻢ ﻏﲑ ﺻﺎﻓﻴﺔ ﻣﻦ ﺍﻟﻜﺪﻭﺭﺍﺕ‪ ،‬ﻭ ﺃ‪‬ﻢ ﻗﺪ ﻋﻤﻠﻮﺍ ﺳﻮﺀﺍﹰ ﰲ ﻛﺜﲑ ﻣﻦ ﺍﻷﻭﻗﺎﺕ‪ ،‬ﳜﺎﻓﻮﻥ ﻣﻦ‬

‫ﺍﷲ ﻭ ﻣﻦ ﺳﻮﺀ ﺍﻟﻌﺎﻗﺒﺔ ﻛﻤﺎ ﳜﺎﻓﻮﻥ ﻣﻦ ﺍﻟﺴ‪‬ﺒﻊ ﺍﻟﻀﺎﺭﻱ‪ ،‬ﻭ ﺫﺍ ﺩﺃ‪‬ﻢ ﺑﺎﻟﻠﻴﻞ ﻭ ﺍﻟﻨﻬﺎﺭ! ﻓﻘﺪ ﻛﺎﻥ ﺃﻛﺎﺑﺮ‬

‫ﺍﻟﺴﺎﺩﺍﺕ ﻳﻜﺎﺩﻭﻥ ﺃﻥ ﺗﻨﻘﻄﻊ ﺃﻛﺒﺎﺩﻫﻢ ﻣﻦ ﺧﻮﻑ ﺳﻮﺀ ﺍﳋﺎﲤﺔ‪ ،‬ﻭ ﺫﻟﻚ ﺑﻜﻮ‪‬ﻢ ﻛﻠﻤﺎ ﺗﺮﻗﹼﻮﺍ ﰲ‬

‫ﻣﻘﺎﻣﺎﺕ ﺍﻟﻄﺮﻳﻖ ﳜﺎﻓﻮﻥ ﻣﻦ ﺇﺑﻠﻴﺲ ﺃﻛﺜﺮ ﻣﻨﻪ ﻗﺒﻞ ﺍﻟﺘﺮﻗﻲ‪ ،‬ﻟﻌﻠﻤﻬﻢ ﺃﻥ ﺍﻟﻌﺒﺪ ﻛﻠﻤﺎ ﻗﺮﺏ ﻣﻦ ﺣﻀﺮﺓ‬

‫ﺭﺑﻪ ﺗﺸﺘﺪ‪ ‬ﻋﺪﺍﻭﺓ ﺍﻟﺸﻴﻄﺎﻥ ﻟﻪ‪ ،‬ﻭ ﳚﻤﻊ ﻟﻪ ﺍﳉﻴﻮﺵ ﻭ ﻻ ﻳﺮﺟﻊ ﻋﻨﻪ ﻭ ﻻ ﺗﻨﻘﻄﻊ ﻭﺳﺎﻭﺱ ﻋﻦ ﻣﺘﻮﺟﻪ‬

‫ﺇﱃ ﺍﷲ؛ ﻭ ﺇﻥ ﺩﻗﹼﺖ ﲝﻴﺚ ﻻ ﻳﻜﺎﺩ ﻳﺸﻌﺮﻫﺎ‪.‬‬

‫ﺍﻟﺬﻛﺮ ﻗﻮﺕ ﺍﻟﺮﻭﺡ‬

‫ﻭ ﻗﺪ ﻧﺒﻪ ﺍﻟﺸﻌﺮﺍﱐ ﰲ "ﺍﻟﺒﺤﺮ ﺍﳌﻮﺭﻭﺩ" ﺇﱃ ﻣﺎ ﺫﻛﺮ‪ ،‬ﻭ ﻛﻠﻤﺎ ﺃﻛﺜﺮﻭﺍ ﻗﹸﻮﺕ‪‬‬

‫ﺍﻟﺮﻭﺡ؛ ﻭ ﻫﻮ ﺍﻟﺬﻛﺮ؛ ﻭ ﺃﻗﻠﱡﻮﺍ ﻗﻮﺕ ﺍﻟﻨﻔﺲ؛ ﻭ ﻫﻮ ﺍﻻﺷﺘﻐﺎﻝ ﲝﻈﻮﻇﻬﺎ‪ ،‬ﻳﺮﻭﻥ ﺑﺎﺫﻭﻕ ﺃ‪‬ﻢ ﺃﺫﻝﱡ ﺧﻠﻖ‬

‫ﺍﷲ‪ ،‬ﻭ ﻻ ﻳﺮﻭﻥ ﳍﻢ ﻗﺪﺭﺍﹰ ﻣﺎ؛ ﻓﺎﻧﻈﺮ ﺇﱃ ﻫﺬﺍ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ ﺃﲪﺪ ﺍﻟﻔﺎﺭﻭﻕ ﺍﻟﺬﻱ ﻗﻴﻞ ﻓﻴﻪ‪ :‬ﻻ ﺃﺭﻯ ﰲ‬

‫ﻣﻦ‪ ‬ﻻ ﻳﻜﺘﺐ‪‬‬

‫ﻫﺬﻩ ﺍﻷﻣﺔ ﻣﺜﻞ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ‪ .‬ﺃﻧﻪ ﻗﺎﻝ ﺑﻌﺪ ﺫﻛﺮﻩ ﻗﻮﻝ ﺑﻌﻀﻬﻢ‪ :‬ﺇﻥﹼ ﺍﳌﺮﻳﺪ ﺍﻟﺼﺎﺩﻕ‪ ‬‬

‫ﻋﻠﻴﻪ ﻛﺎﺗﺐ‪ ‬ﴰﺎﻟﻪ ﺷﻴﺌﺎﹰ ﻣﺪﺓ ﻋﺸﺮﻳﻦ ﺳﻨﺔ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻭ ﻫﺬﺍ ﺍﻟﻔﻘﲑ ﺍﳌﻤﻠﻮﺀ ﺑﺎﻟﺘﻘﺼﲑ ﳚﺪ ﻧﻔﺴﺦ ﺑﺎﻟﺬﻭﻕ‬

‫ﻭ ﺍﻟﻮﺟﺪﺍﻥ ﲝﻴﺚ ﻻ ﻳﺪﺭﻱ ﺃﻥ ﻛﺎﺗﺐ ﳝﻴﻨﻪ ﻭﺟﺪ ﺣﺴﻨﺔ ﻳﺪﺭﺟﻬﺎ ﰲ ﺻﺤﻴﻘﺔ ﺃﻋﻤﺎﻟﻪ ﻣﻨﺬ ﻋﺸﺮﻳﻦ‬

‫ﺳﻨﺔ‪ ،‬ﻋﻠﻢ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺃﻧﻪ ﻻ ﻳﻘﻮﻝ ﻫﺬﺍ ﺍﻟﻜﻼﻡ ﺑﺎﻟﺘﺼﻨﻊ‪ ،‬ﻭ ﳚﺪ ﺑﺎﻟﺬﻭﻕ ﺃﻳﻀﺎﹰ ﺃﻥ ﻛﻔﺎﺭ ﺍﻹﻓﺮﻧﺞ‬

‫ﻤﻴ‪‬ﺘﻪ ﻻ ﻳﻌﺠﺰ ﻋﻦ ﺍﳉﻮﺍﺏ‪ ،‬ﻭ ﻳﺮﻯ ﻧﻔﺴﻪ ﺃﻳﻀﺎﹰ ﺑﻄﺮﻳﻖ ﺍﻟﺬﻭﻕ‬

‫ﺃﻗﻀﻞ ﻣﻨﻪ ﲟﺮﺍﺗﺐ‪ ،‬ﻓﺈﻥ ﺳﺌﻞ ﻋﺰ ﹶﻟ ‪‬‬

‫ﺑﺎﳋﻄﻴﺌﺎﺕ ﻭ ﻣﺸﻤﻮﻻﹰ ﺑﺎﻟﺴﻴﺌﺎﺕ‪ ،‬ﻭ ﻣﺎ ﻭﺟﺪ ﻓﻴﻪ ﻣﻦ ﺍﳊﺴﻨﺎﺕ ﻳﺮﻯ ﺃﻥ ﻛﺎﺗﺐ ﴰﺎﻟﻪ ﺃﺣﻖ‪‬‬ ‫ﳏﺎﻃﺎﹰ‬

‫ﺑﻜﺘﺎﺑﺘﻪ‪ ،‬ﻭ ﻳﺮﻯ ﺃﻥ ﻛﺎﺗﺐ ﴰﺎﻟﻪ ﻣﺸﻐﻮﻝﹲ ﺃﺑﺪﺍﹰ‪ ،‬ﻭ ﻛﺎﺗﺐ ﳝﻴﻨﻪ ﻣﻌﻄﻞ ﻭ ﻓﺎﺭﻍ ﺳﺮﻣﺪﺍﹰ‪ ،‬ﻭ ﻳﻌﻠﻢ ﺃﻥ‬

‫ﺪ ﻟﻪ ﺳِِﻮﻯ ﺍﳌﹶﻐﻔﺮﺓ‪.‬‬
‫ﻤ‪‬‬
‫ﻣِ‬
‫ﺻﺤﻴﻔﺔ ﳝﻴﻨﻪ ﺧﺎﻟﻴﺔ‪ ،‬ﻭ ﺻﺤﻴﻔﺔ ﴰﺎﻟﻪ ﳑﻠﻮﺀﺓ؛ ﻻ ﺭﺟﺎﺀ ﻟﻪ ﺳﻮﻯ ﺍﻟﺮﲪﺔ‪ ،‬ﻭ ﻻ ‪‬‬

‫ﲪﻚ‪ ‬ﺃﺭﺟﻰ ﻋﻨﺪﻱ ﻣِﻦ‪‬‬

‫ﲪﺘ‪‬ﻚ‪ ‬ﺃﺭ‪ ‬‬
‫ﺳﻊ‪ ‬ﻣﻦ‪ ‬ﺫﻧﻮﰊ‪ ،‬ﻭ ﺭ‪ ‬‬
‫)ﺩﻋﺎﺀ(‪ :‬ﺍﻟﻠﹼﻬﻢ ﻣﻐﻔﺮﺗﻚ ﺃﻭ ‪‬‬

‫‪.‬‬‫‪‬ﻋﻤ‪‬ﻠﻲ‪ ،‬ﻣﻮﺍﻓﻖ ﺣﺎﻟﻪ‪ .‬ﺍﻧﺘﻬﻰ "ﺍﻟﺪﺭﺭ ﺍﳌﻜﻨﻮﻧﺎﺕ" ﻣﻦ ﻋﻴﻨﻪ ﻣﻦ ﺍﳉﺰﺀ ﺍﻷﻭﻝ ‪200‬‬
‫ﻭ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ ﺃﻳﻀﺎﹰ ﰲ ﺑﻌﺾ ﻣﻜﺎﺗﺒﻪ؛ ﺑﻌﺪ ﺫﻛﺮﻩ ﻛﻼﻣﺎﹰ ﻧﻔﻴﺴﺎﹰ‪ :‬ﻭ ﺍﳌﻘﺼﻮﺩ‬

‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻘﻴﻞ ﻭ ﺍﻟﻘﺎﻝ ﺇﻇﻬﺎﺭ‪ ‬ﻧﻌﻤﺔ ﺍﳊﻖ ﺳﺒﺤﺎﻧﻪ‪ ،‬ﻭ ﺗﺮﻏﻴﺐ ﻃﻼﺏ ﻫﺬﻩ ﺍﻟﻄﺮﻳﻘﺔ‪ ،‬ﻻ ﺗﻔﻀﻴﻞ ﻧﻔﺲ‬
‫ﻋﻠﻰ ﺍﻷﺧﺮﻯ! ﻭ ﻣﻌﺮﻓﺔ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﺣﺮﺍﻡ ﻋﻠﻰ ﻣ‪‬ﻦ ﻳﺮﻯ ﻧﻔﺴﻪ ﺃﻓﻀﻞ ﻣﻦ ﻛﻔﺎﺭ ﺍﻹﻓﺮﻧﺞ‪ ،‬ﻓﻜﻴﻒ‬

‫‪ .‬ﻭ ﻣﺜﻞ ﻗﻮﻟﻪ ﻗﺎﻝ ﻛﺜﲑ ﻣﻦ ﺍﻷﻗﻄﺎﺏ؛ ﻛﺨﺎﻟﺪ ﺷﺎﻩ‪ ،‬ﻭ‬ ‫ﻣﻦ ﺃﻛﺎﺑﺮ ﺍﻟﺪﻳﻦ؟! ﻣﻨﻪ ﰲ ﺹ ‪ 254‬ﺝ ‪1‬‬
‫ﳏﻤﻮﺩ ﺃﻓﻨﺪﻱ ﻭ ﻏﲑﳘﺎ‪ ،‬ﻭ ﳛﺘﻤﻞ ﺃﻥ ﻳﻜﻮﻥ ﻣﻌﲎ ﻗﻮﻝ ﺍﳉﻨﻴﺪ )ﺍﻟﺼﻮﰲ ﻛﺎﻷﺭﺽ ﻳﻄﺮﺡ ﻋﻠﻴﻬﺎ ﻛﻞ‬

‫ﻗﺒﻴﺢ‪ ،‬ﻭ ﻻ ﳜﺮﺝ ﻣﻨﻪ ﺇﻻ ﻛﻞ ﻣﻠﻴﺢ(‪ :‬ﺃﻧﻪ ﻻ ﻳﺮﻯ ﻣﻦ ﻧﻔﺴﻪ ﺇﻻ ﻛﻞ ﻗﺒﻴﺢ؛ ﻭ ﺇﻥ ﺧﺮﺝ ﻣﻨﻪ ﺑﺎﻟﻨﺴﺒﺔ‬

‫ﺇﱃ ﻏﲑﻩ ﻛﻞ ﻣﻠﻴﺢ! ﻓﺎﻓﻬﻢ‪.‬‬

‫ﻭ ﻟﻜﻦ ﺇﺫﺍ ﻧﻈﺮﻧﺎ ﺇﱃ ﺍﻵﻳﺎﺕ ﻭ ﺍﻷﺣﺪﺍﺙ ﻳﻌﻠﻢ ﺃﻥ ﺣﺴﻦ ﺍﻟﻌﺎﻗﺒﺔ ﻭ ﺳﻮﺀﻫﺎ‬

‫ﻣﻨﻮﻃﺎﻥ ﺑﺎﻷﻋﻤﺎﻝ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﻟﻐﺰﺍﱄ ﰲ "ﺍﻹﺣﻴﺎﺀ" ﻣﺎ ﻧﺼﻪ‪:‬‬

‫ﻓﺈﻥ ﻗﻠﺖ‪ :‬ﻓﻠﻴﺖ ﺷﻌﺮﻱ ﻣﺎﺫﺍ ﻣﻮﺭﺩﻱ؟ ﻭ ﺇﱃ ﻣﺎﺫﺍ ﻣﺂﱄ ﻭ ﻣﺮﺟﻌﻲ؟ ﻭ ﻣﺎ ﺍﻟﺬﻱ‬

‫ﺳﺒﻖ ﺑﻪ ﺍﻟﻘﻀﺎﺀ ﰲ ﺣﻘﻲ؟ ﻓﻠﻚ ﻋﻼﻣﺔ ﺗﺴﺘﺄﻧﺲ ‪‬ﺎ‪ ،‬ﻭ ﻳﺼﺪﻕ ﺭﺟﺎﺅﻙ ﺑﺴﺒﺒﻬﺎ‪ ،‬ﻭ ﻫﻮ ﺃﻥ ﺗﻨﻈﺮ ﺇﱃ‬

‫ﺃﺣﻮﺍﻟﻚ ﻭ ﺃﻋﻤﺎﻟﻚ‪ ،‬ﻓﺈﻥﹼ ﻛﻼﹰ ﻣﻴﺴ‪‬ﺮ ﳌﺎ ﺧﻠﻖ ﻟﻪ‪ ،‬ﻓﺈﻥﹾ ﻛﺎﻥ ﻗﺪ ﻳﺴ‪‬ﺮ ﻟﻚ ﺳﺒﻞ ﺍﳋﲑ! ﻓﺄﺑﺸﺮ‪ ،‬ﻓﺈﻧﻚ‬

‫ﻣﺒﻌﺪ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﻭ ﺇﻥ ﻛﻨﺖ ﻻ ﺗﻘﺼﺪ ﺧﲑﺍﹰ ﺇﻻﱠ ﻭ ﲢﻴﻂ ﺑﻚ ﺍﻟﻌﻮﺍﺋﻖ ﻓﺘﻨﺪﻓﻌﻪ‪ ،‬ﻭ ﻻ ﺗﻘﺼﺪ ﺷﺮﺍﹰ ﺇﻻﱠ ﻭ‬

‫ﺳﺒ‪‬ﺎ‪‬ﺑﻪ‪‬؛ ﻓﺎﻋﻠﻢ ﺃﻧ‪‬ﻚ ﻣﻘﻀﻲ‪ ‬ﻋﻠﻴﻚ‪ ،‬ﻓﺈﻥ ﺩﻻﻟﺔ ﻫﺬﺍ ﻋﻠﻰ ﺍﻟﻌﺎﻗﺒﺔ ﻛﺪ‪‬ﻻﻟﺔ ﺍﳌﻄﺮ ﻋﻠﻰ ﺍﻟﻨﺒﺎﺕ‪،‬‬
‫ﺗﻴﺴﺮ ﻟﻚ ﺃ ‪‬‬

‫ﻔﺠ‪‬ﺎﺭ ﻟﹶﻔﻲ ﺟ‪‬ﺤﻴﻢ"‬

‫ﻭ‪ ‬ﺩ‪‬ﻻﻟﺔ ﺍﻟﺪ‪‬ﺧﺎﻥ ﻋﻠﻰ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﻘﺪ ﻗﺎﻝ ﺍﷲ ﺗﻌﺎﱃ "ﺇﻥ ﺍﻷﺑﺮﺍﺭ‪ ‬ﻟﹶﻔﻲ ‪‬ﻧﻌِﻴﻢ ﻭ ﺇﻥﹼ ﺍﻟ ﹸ‬

‫ﻓﺎﻋﺮﺽ ﻧﻔﺴﻚ ﻋﻠﻰ ﺍﻵﻳﺘﲔ‪ ،‬ﻭ ﻗﺪ ﻋﺮﻓﺖ ﻣﺴﺘﻘﺮ‪‬ﻙ ﻣﻦ ﺍﻟﺪ‪‬ﺍﺭﻳﻦ ﻭ ﺍﷲ ﺃﻋﻠﻢ ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻭ ﻗﺪ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ – ﻗﺪﺱ ﺳﺮﻩ ‪ : -‬ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺳﻠﻮﻙ ﻃﺮﻳﻖ ﺍﻟﺼﻮﻓﻴﺔ‬

‫ﺍﺯﺩﻳﺎﺩ ﺍﻟﻴﻘﲔ ﲝﻘﻴﺔ ﺍﳌﻌﺘﻘﺪﺍﺕ ﺍﻟﺸﺮﻋﻴﺔ ﺍﻟﱵ ﻫﻲ ﺣﻘﻴﻘﺔ ﺍﻹﳝﺎﻥ‪ ،‬ﻭ ﺣﺼﻮﻝ ﺍﻟﻴﺴﺮ ﰲ ﺃﺩﺍﺀ ﺃﺣﻜﺎﻡ‬

‫ﺍﻟﺸﺮﻋﻴﺔ؛ ﻻ ﺃﻣﺮ ﺁﺧﺮ ﻭﺭﺍﺀ ﺫﻟﻚ ﺍﻩ ﻛﺬﺍ ﰲ "ﺍﻟﺪﺭﺭ ﺍﳌﻜﻨﻮﻧﺎﺕ"‪.‬‬

‫ﻭ ﰲ "ﺍﻟﺮﺷﺤﺎﺕ" ﻣﺎ ﻣﻌﻨﺎﻩ‪ :‬ﺇﻥ ﺍﳌﻘﺼﻮﺩ ﻣﻦ ﺳﻠﻮﻙ ﺍﻟﻄﺮﻳﻖ ﻛﻮﻥ ﺍﻟﻘﻠﺐ ﺣﺎﺿﺮﺍﹰ‬

‫ﻣﻠﹶﻜﺔ‬
‫ﺑﺎﷲ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﺬﻭﻕ‪ ،‬ﻳﻌﲏ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﺍﻟﺬﻛﺮ ﺍﻟﻘﻠﱯ ﻭ ﺍﳊﻀﻮﺭ ﺍﻟﺪﺍﺋﻤﻲ ﻣﻊ ﺍﷲ ﺗﻌﺎﱃ ‪‬‬

‫ﺭﺍﺳﺨﺔ ﻻ ﺗﺰﻭﻝ ﻭ ﻻ ﺗﻨﻘﻄﻊ‪ ،‬ﺣﱴ ﻟﻮ ﺗﻜﻠﱠﻒ ﻹﺧﻄﺎﺭ ﻏﲑ ﺍﷲ ﰲ ﺍﻟﺒﺎﻝ ﱂ ﳜﻄﺮ‪ ،‬ﻭ ﻫﺬﺍ ﻣﻨﻬﻢ ﻫﻮ‬

‫ﺍﳋﻮﻑ ﻣﻦ ﺳﻮﺀ ﺍﳌﻨﻘﻠﺐ‪ ،‬ﻭ ﻫﻮ ﺍﻻﺳﺘﻌﺪﺍﺩ ﻟﺬﻟﻚ ﺍﻟﻮﻗﺖ‪ ،‬ﻭ ﻗﺪ ﻗﺎﻟﻮﺍ‪ :‬ﺍﳌﺮﺀ ﳝﻮﺕ ﻋﻠﻰ ﻣﺎ ﻋﺎﺵ‬

‫ﻋﻠﻴﻪ‪ ،‬ﻭ ﳛﺸﺮ ﻋﻠﻰ ﻣﺎ ﻣﺎﺕ ﻋﻠﻴﻪ‪ .‬ﻓﺈﺫﺍ ﻋﻠﻤﺖ ﻣﺎ ﺫﻛﺮ ﺗﻌﻠﻢ ﺃﻥ ﺍﻟﺴﺎﻟﻜﲔ ﻫﻢ ﺍﳋﺎﺋﻔﻮﻥ‪ ،‬ﻭ ﻏﲑﻫﻢ‬

‫ﻫﻢ ﺍﻵﻣﻨﻮﻥ‪ ،‬ﻭ ﺍﻷﻣﻦ‪ ‬ﻣﻦ ﺳﻮﺀ ﺍﻟﻌﺎﻗﺒﺔ ﻫﻮ ﺳﺒﺐ ﺳﻠﺐ ﺍﻹﳝﺎﻥ‪ ،‬ﻋﻴﺎﺫﺍﹰ ﺑﺎﷲ ﺗﻌﺎﱃ "ﻭ ﻻ ﻳﺄﻣﻦ ﻣﻜﺮ‬

‫ﺍﷲ ﺇﻻ ﺍﻟﻔﻮﻡ ﺍﳋﺎﺳﺮﻭﻥ" ﺍﻵﻳﺔ‪.‬‬

‫ﻭ ﻣﻦ ﺍﳌﻌﻠﻮﻡ ﺍﶈﺴﻮﺱ ﺃﻥ ﺗﻘﻮﻯ ﺍﷲ ﺗﻌﺎﱃ ﺃﻛﺜﺮ ﰲ ﺍﻟﺴﺎﻟﻜﲔ ﳑﺎ ﰲ ﻏﲑﻫﻢ‪ ،‬ﻭ‬

‫ﻳﺮﺟﻊ ﺃﻣﺮﻩ ﺇﱃ ﺃﻥ ﻳﻨﺠﻮ ﳑﺴﻚ ﻋﺮﻭﺗﻪ ﻣﻦ ﺯﻭﺍﻝ ﺍﻹﳝﺎﻥ؛ ﻧﻈﺮﺍﹰ ﺇﱃ ﻣﺎ ﰲ ﺍﻵﻳﺎﺕ‪ ،‬ﻓﺈﻥ ﻣﺂﻝ ﻛﻠﱢﻬﺎ ﻭ‬

‫ﻣﻀﻤﻮ‪‬ﺎ ﻋﻠﻰ ﺣﺴﻦ ﺣﺎﻝ ﺍﳌﺘﻘﻲ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﻳﺎ ﺃﻳ‪‬ﻬﺎ ﺍﻟﹼﺬﻳﻦ ﺁﻣﻨﻮﺍ ﺍﺗ‪‬ﻘﻮﺍ ﺍﷲ ﻭ ﻗﻮﻟﻮﺍ ﻗﻮﻻﹰ ﺳﺪﻳﺪﺍﹰ‬

‫ﻳ‪‬ﺼﻠﺢ ﻟﻜﻢ‪ ‬ﺃﻋﻤﺎﻟﹶﻜﻢ ﻭ ﻳﻐﻔﺮ ﻟﻜﻢ ﺫﻧﻮﺑﻜﻢ" ﻭ ﻗﺪ ﻓﺴﺮ‪ :‬ﺃﻱ ﻳﺘﻢ ﺃﻋﻤﺎﻟﻜﻢ‪ .‬ﻭ ﻗﺎﻝ ﺍﻟﺒﻌﺾ‪ :‬ﻳﻘﺒﻞ‬
‫ﺃﻋﻤﺎﻟﻜﻢ‪ .‬ﻭ ﻗﺎﻝ ﺗﻌﺎﱃ "ﺇﻥ ﺍﷲ ﳛﺐ ﺍﳌﺘﻘﲔ"‪ .‬ﻭ ﻗﺎﻝ "ﺇﳕﺎ ﻳﺘﻘﺒﻞ ﺍﷲ ﻣﻦ ﺍﳌﺘﻘﲔ"‪ ،‬ﻭ ﻗﺎﻝ "ﺇﻥ‬

‫ﺃﻛﺮﻣﻜﻢ ﻋﻨﺪ ﺍﷲ ﺃﺗﻘﺎﻛﻢ"‪ ،‬ﻭ ﻗﺎﻝ‪" :‬ﺍﻟﺬﻳﻦ ﺁﻣﻨﻮﺍ ﻭ ﻛﺎﻧﻮﺍ ﻳﺘﻘﻮﻥ ﳍﻢ ﺍﻟﺒﺸﺮﻯ ﰲ ﺍﳊﻴﺎﺓ ﺍﻟﺪﻧﻴﺎ ﻭ‬

‫ﰲ ﺍﻵﺧﺮﺓ" ﻭ ﻗﺎﻝ‪" :‬ﰒ ﻳﻨﺠﻰ ﺍﷲ ﺍﻟﺬﻳﻦ ﺍﻟﺘﻘﻮﺍ" ﻭ ﻗﺎﻝ‪" :‬ﻭ ﺳﻴﺠﻨﺒﻬﺎ ﺍﻷﺗﻘﻰ ﺍﻟﺬﻱ"‪ ،‬ﻭ ﻗﺎﻝ‪:‬‬

‫"ﺃﻋﺪ‪‬ﺕ ﻟﻠﻤ‪‬ﺘ‪‬ﻘﲔ"‪.‬‬

‫ﺳﺒﺐ ﺳﻮﺀ ﺍﳋﺎﲤﺔ‬

‫ﻭ ﺃﻳﻀﺎﹰ ﺇﻥ ﺳﺒﺐ ﺳﻮﺀ ﺍﳋﺎﲤﺔ ﻛﺜﺮﺓ ﺍﻟﺬﻧﻮﺏ ﺍﻟﻈﺎﻫﺮﺓ ﻭ ﺍﻟﺒﺎﻃﻨﺔ‪ ،‬ﻭ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻰ‬

‫ﺍﻟﻜﺒﺎﺋﺮ ﻭ ﺍﻟﺼﻐﺎﺋﺮ ﺣﱴ ﺗﻌﻠﻮ ﺍﻟﻈﻠﻤﺔ ﻭ ﺍﻟﻨﻜﺘﺔ ﻋﻠﻰ ﺍﻟﻘﻠﺐ ﺑﺴﺒﺒﻬﺎ‪ ،‬ﲝﻴﺚ ﻻ ﳜﺎﻑ ﻣﻦ ﺍﷲ ﻭ ﻣﻦ‬

‫ﻼ ﺑﻞ ﺭﺍﻥ ﻋﻠﻰ ﻗﻠﻮ‪‬ﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺴﺒﻮﻥ"‬

‫ﺳﻮﺀ ﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﻛ ﹼ‬

‫ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﻐﺰﺍﱄ – ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ – ﰲ "ﺇﺣﻴﺎﺀ ﻋﻠﻮﻡ ﺍﻟﺪﻳﻦ" ﻣﺎ ﻧﺼ‪‬ﻪ‪:‬‬

‫ﻓﺎﻟﻌﺎﺻﻲ ﺑﺎﻟﻀﺮﻭﺭﺓ ﺑﺬﻧﻮﺑﻪ ﻧﺎﻗﺺ ﺍﻹﳝﺎﻥ‪ ،‬ﻭ ﻟﻴﺲ ﺍﻹﳝﺎﻥ ﺑﺎﺑﺎﹰ ﻭﺍﺣﺪﺍﹰ! ﺑﻞ ﻫﻮ ﻧﻴﻒ ﻭ ﺳﺒﻌﻮﻥ‪،‬‬

‫ﺃﻋﻼﻫﺎ ﺷﻬﺎﺩﺓ ﺃﻥ ﻻ ﺇﻟﻪ ﺇﻻ ﺍﷲ‪ ،‬ﻭ ﺃﺩﻧﺎﻫﺎ ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﻄﺮﻳﻖ‪ .‬ﻭ ﻣﺜﺎﻟﻪ ﻗﻮﻝ ﺍﻟﻘﺎﺋﻞ‪) :‬ﻟﻴﺲ‬

‫ﻫﻮ ﻧﻴﻒ ﻭ ﺳﺒﻌﻮﻥ ﻣﻮﺟﻮﺩﺍﹰ‪ ،‬ﺃﻋﻼﻫﺎ ﺍﻟﻘﻠﺐ ﻭ ﺍﻟﺮﻭﺡ‪ ،‬ﻭ ﺃﺩﻧﺎﻫﺎ‬ ‫ﺍﻹﻧﺴﺎﻥ ﻣﻮﺟﻮﺩﺍﹰ ﻭﺍﺣﺪﺍﹰ! ﺑﻞ‬

‫ﺇﻣﺎﻃﺔ ﺍﻷﺫﻯ ﻋﻦ ﺍﻟﺒﺸﺮ؛ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﻘﺼﻮﺹ ﺍﻟﺸﺎﺭﺏ‪ ،‬ﻣﻘﻠﻮﻡ ﺍﻷﻇﺎﻓﺮ‪ ،‬ﻧﻘﻲ ﺍﻟﺒﺸﺮﺓ ﻋﻦ ﺍﳋﺒﺚ‪،‬‬

‫ﺣﱴ ﻳﺘﻤﻴ‪‬ﺰ ﻋﻦ ﺍﻟﺒﻬﺎﺋﻢ ﺍﳌﺮﺳﻠﺔ ﺍﳌﻠﻮﺛﺔ ﺑﺄﺭﻭﺍﺛﻬﺎ ﺍﳌﺴﺘﻜﺮﻫﺔ ﺍﻟﺼﻮﺭ ﺑﻄﻮﻝ ﳐﺎﻟﺒﻬﺎ ﻭ ﺃﻇﻼﻓﻬﺎ(‪ ،‬ﻭ ﻫﺬﺍ‬

‫ﻣﺜﺎﻝ ﻣﻄﺎﺑﻖ‪ .‬ﻓﺎﻹﳝﺎﻥ ﻛﺎﻹﻧﺴﺎﻥ‪ ،‬ﻭ ﻓﻘﺪ ﺷﻬﺎﺩﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻳﻮﺟﺐ ﺍﻟﺒﻄﻼﻥ ﺑﺎﻟﻜﻠﻴﺔ ﻛﻔﻘﺪ ﺍﻟﺮﻭﺡ‪ ،‬ﻭ‬

‫ﺍﻟﺬﻱ ﻟﻴﺲ ﻟﻪ ﺇﻻﹼ ﺷﻬﺎﺩﺓ ﺍﻟﺘﻮﺣﻴﺪ ﻭ ﺍﻟﺮﺳﺎﻟﺔ! ﻫﻮ ﻛﺈﻧﺴﺎﻥ ﻣﻘﻄﻮﻉ ﺍﻷﻃﺮﺍﻑ‪ ،‬ﻣﻔﻘﻮﺩ ﺍﻟﻌﻴﻨﲔ‪ ،‬ﻓﺎﻗﺪٍ‬

‫ﳉﻤﻴﻊ ﺃﻋﻀﺎﺋﻪ ﺍﻟﺒﺎﻃﻨﺔ ﻭ ﺍﻟﻈﺎﻫﺮﺓ؛ ﺇﻻ ﺃﺻﻞ ﺍﻟﺮﻭﺡ! ﻭ ﻛﻤﺎ ﺃﻥ ﻣ‪‬ﻦ ﻫﺬﻩ ﺣﺎﻟﹸﻪ ﻗﺮﻳﺐ‪ ‬ﻣﻦ ﺃﻥ ﳝﻮﺕ‬

‫ﻓﺘﺰﺍﻳﻠﻪ ﺍﻟﺮﻭﺡ ﺍﻟﻀﻌﻴﻔﺔ ﺍﳌﻨﻔﺮﺩﺓ ﺍﻟﱵ ﲣﻠﱠﻒ ﻋﻨﻬﺎ ﺍﻷﻋﻀﺎﺀ ﺍﻟﱵ ﲤﺪ‪‬ﻫﺎ ﻭ ﺗﻘﻮ‪‬ﻳﻬﺎ؛ ﻓﻜﺬﻟﻚ ﻣ‪‬ﻦ ﻟﻴﺲ ﻟﻪ‬

‫ﺇﻻ ﺃﺻﻞ ﺍﻹﳝﺎﻥ؛ ﻭ ﻫﻮ ﻣﻘﺼ‪‬ﺮ ﰲ ﺍﻷﻋﻤﺎﻝ؛ ﻗﺮﻳﺐ ﻣﻦ ﺃﻥ ﺗ‪‬ﻘﺘ‪‬ﻠﻊ ﺷﺠﺮﺓ ﺇﳝﺎﻧﻪ ﺇﺫﺍ ﺻﺪﻣﺘﻬﺎ ﺍﻟﺮﻳﺎﺡ‬

‫ﺍﻟﻌﺎﺻﻔﺔ ﺍﶈﺮ‪‬ﻛﺔ ﻟﻺﳝﺎﻥ ﰲ ﻣﻘﺪﻣﺔ ﻗﺪﻭﻡ ﻣﻠﻚ ﺍﳌﻮﺕ ﻭ ﻭﺭﻭﺩﻩ‪ ،‬ﻓﻜﻞ ﺇﳝﺎﻥ ﱂ ﻳﺜﺒﺖ ﰲ ﺍﻟﻴﻘﲔ ﺃﺻﻠﻪ‪،‬‬

‫ﻭ ﱂ ﺗﻨﺘﺸﺮ ﰲ ﺍﻷﻋﻤﺎﻝ ﻓﺮﻭﻋﻪ‪ ،‬ﱂ ﻳﺜﺒﺖ ﻋﻠﻰ ﻋﻮﺍﺻﻒ ﺍﻷﻫﻮﺍﻝ ﻋﻨﺪ ﻇﻬﻮﺭ ﻧﺎﺻﻴﺔ ﻣﻠﻚ ﺍﳌﻮﺕ‪ ،‬ﻭ‬

‫ﺧﻴﻒ ﻋﻠﻴﻪ ﺳﻮﺀ ﺍﳋﺎﲤﺔ‪ ،‬ﺇﻻ ﻣﺎ ﻳﺒﻘﻰ ﺑﺎﻟﻄﺎﻋﺎﺕ ﻋﻠﻰ ﺗﻮﺍﱄ ﺍﻵﻳﺎﻡ ﻭ ﺍﻟﺴﺎﻋﺎﺕ ﺣﱴ ﺭﺳﺦ ﻭ ﺛﺒﺖ‬

‫ﻣﻦ ﺍﳉﺰﺀ ﺍﻟﺮﺍﺑﻊ‪.‬‬ ‫ﺍﻩ‪ .‬ﻓﺮﺍﺟﻌﻪ ﰲ ‪6‬‬

‫‪ :‬ﻓﺎﳌﻌﺎﺻﻲ ﻟﻺﳝﺎﻥ ﻛﺎﳌﺄﻛﻮﻻﺕ ﺍﳌﻀﺮﺓ ﻟﻸﺑﺪﺍﻥ‪ ،‬ﻓﻼ‬ ‫ﻭ ﻓﻴﻪ ﺃﻳﻀﺎﹰ؛ ﰲ ﺻﺤﻴﻔﺔ ‪7‬‬
‫ﺗﺰﺍﻝ ﲡﺘﻤﻊ ﰲ ﺍﻟﺒﺎﻃﻦ ﻣﻐﻴ‪‬ﺮﺓ ﻣﺰﺍﺝ ﺍﻷﺧﻼﻁ؛ ﻭ ﻫﻮ ﻻ ﻳﺸﻌﺮ ‪‬ﺎ ﺇﱃ ﺃﻥ ﻳﻔﺴﺪ ﺍﳌﺰﺍﺝ‪ ،‬ﻓﻴﻤﺮﺽ ﺩﻓﻌﺔ‬

‫ﰒ ﳝﻮﺕ ﺩﻓﻌﺔ‪ ،‬ﻓﻜﺬﻟﻚ ﺍﳌﻌﺎﺻﻲ‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻭ ﺃﻣﺎ ﺍﻟﺴﺎﻟﻜﻮﻥ! ﻓﺄﻭﻝ ﻣﺎ ﻳﻠﻘﱢﻨﻬﻢ ﺍﳌﺸﺎﻳﺦ‪ :‬ﺍﻟﺘﻮﺑﺔ ﻭ ﺍﻻﺳﺘﻐﻔﺎﺭ‪ ،‬ﻭ ﺍﻟﺼﻼﺓ ﻋﻠﻰ‬

‫ﺍﻟﻨﱯ ﺍﳌﺨﺘﺎﺭ )ﺹ(‪ ،‬ﺭﺟﺎﺀَ ﺃﻥ ﻳﺒﺪ‪‬ﻝ ﺍﷲ ﺳﻴﺌﺎ‪‬ﻢ ﺣﺴﻨﺎﺕ‪ .‬ﻗﺎﻝ ﺗﻌﺎﱃ‪" :‬ﻭ ﺍﻟﺬﻳﻦ ﺇﺫﺍ ﻓﻌﻠﻮﺍ ﻓﺎﺣﺸﺔ‬
‫ﺍﷲ ﻓﺎﺳﺘﻐﻔﺮﻭﺍ ﻟﺬﻧﻮ‪‬ﻢ" ﺍﻵﻳﺔ‪ .‬ﻭ ﻗﻮﻟﻪ ﺗﻌﺎﱃ "ﻭ ﻣﻦ ﻳﻌﻤﻞ ﺳﻮﺀًﺍ ﺃﻭ‬ ‫ﺃﻭ ﻇﻠﻤﻮﺍ ﺃﻧﻔﺴﻬﻢ ﺫﻛﺮﻭﺍ‬

‫ﻳﻈﻠﻢ ﻧﻔﺴﻪ ﰒ ﻳﺴﺘﻐﻔﺮ ﺍﷲ ﳚﺪ ﺍﷲ ﻏﻔﻮﺭﺍ ﺭﺣﻴﻤﺎ"‪ .‬ﻭ ﻗﻮﻟﻪ‪" :‬ﺇﻥ ﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ"‪ .‬ﻭ‬

‫ﰲ ﺍﳊﺪﻳﺚ‪" :‬ﺃﺗﺒﻊ ﺍﻟﺴﻴﺌﺔ ﺍﳊﺴﻨﺔ ﲤﺤﻬﺎ"‪ .‬ﻓﺎﳌﺮﻳﺪ‪ ،‬ﻭﺇﻥ ﻋﺼﻰ ﻭ ﺧﺎﻟﻒ! ﻓﻬﻮ ﻳﺴﺘﻐﻔﺮ ﺍﷲ ﰲ ﻛﻞ‬

‫ﻳﻮﻡ ﺃﻟﻒ ﻣﺮﺓ‪ ،‬ﺃﻭ ﲬﺴﻤﺌﺔ ﻣﺮﺓ‪ ،‬ﻛﻤﺎ ﻛﺎﻥ ﺃﺷﻴﺎﺧﻨﺎ ﻳﺄﻣﺮﻭ‪‬ﻢ ﺑﺬﻟﻚ‪.‬‬

‫ﺭﻭﻯ ﺍﺑﻦ ﻣﺎﺟﻪ‪" :‬ﻟﻮ ﺃﺧﻄﺄﰎ ﺣﱴ ﺗﺒﻠﻎ ﺧﻄﺎﻳﺎﻛﻢ ﻋﻨﺎﻥ ﺍﻟﺴﻤﺎﺀ ﰒ ﺗﺒﺘﻢ‪ ،‬ﻟﺘﺎﺏ‬

‫ﺍﷲ ﻋﻠﻴﻜﻢ"‪.‬‬

‫ﻭ ﺭﻭﻯ ﺍﻟﻄﱪﺍﱐ ﻭ ﺍﻟﺒﻴﻬﻘﻲ‪" :‬ﺻﺎﺣﺐ ﺍﻟﻴﻤﲔ ﺃﻣﲑ ﻋﻠﻰ ﺻﺎﺣﺐ ﺍﻟﺸﻤﺎﻝ‪ ،‬ﻓﺈﺫﺍ‬

‫ﻋﻤﻞ ﺍﻟﻌﺒﺪ ﺣﺴﻨﺔ ﻛﺘﺒﻬﺎ ﺑﻌﺸﺮ ﺃﻣﺜﺎﳍﺎ‪ ،‬ﻭ ﺇﺫﺍ ﻋﻤﻞ ﺳﻴﺌﺔ ﻓﺄﺭﺍﺩ ﺻﺎﺣﺐ ﺍﻟﺸﻤﺎﻝ ﺃﻥ ﻳﻜﺘﺒﻬﺎ ﻗﺎﻝ ﻟﻪ‬

‫ﺻﺎﺣﺐ ﺍﻟﻴﻤﲔ‪ :‬ﺃﻣﺴﻚ‪ .‬ﻓﻴﻤﺴﻚ ﺳﺖ ﺳﺎﻋﺎﺕ‪ ،‬ﻓﺈﻥ ﺍﺳﺘﻐﻔﺮ ﺍﷲ ﻣﻨﻬﺎ! ﱂ ﻳﻜﺘﺐ ﻋﻠﻴﻪ ﺷﻴﺌﺎﹰ‪ ،‬ﻭ ﺇﻥ‬

‫ﱂ ﻳﺴﺘﻐﻔﺮ ﺍﷲ! ﻛﺘﺒﻬﺎ ﺳﻴﺌﺔ ﻭﺍﺣﺪﺓ"‪ .‬ﻓﻬﺬﻩ ﻧﻌﻤﺔ ﺟﻠﻴﻠﺔ ﻟﻠﻤﺮﻳﺪﻳﻦ!‬

‫ﺍﻟﻐﻔﻠﺔ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺬﻧﻮﺏ‬

‫ﻓﺈﻥ ﺃﺷﻴﺎﺧﻬﻢ ﻳﺄﻣﺮﻭ‪‬ﻢ ﺑﻌﺪﻡ ﻏﻔﻠﺘﻬﻢ ﻋﻦ ﺍﷲ ﺣﱴ ﰲ ﺍﳋﻼﺀ‪ ،‬ﻓﻜﻴﻒ ﻳﻐﻔﻠﻮﻥ‬

‫ﻋﻨﻪ ﺗﻌﺎﱃ ﰲ ﺣﺎﻟﺔ ﻭﻗﻮﻋﻬﻢ ﰲ ﺍﳌﻌﺼﻴﺔ ﻭ ﺍﳌﺨﺎﻟﻔﺔ‪ ،‬ﻣﻊ ﺃ‪‬ﻢ ﻳﻌﺪﻭﻥ ﺍﻟﻐﻔﻠﺔ ﻣﻦ ﺃﻋﻈﻢ ﺍﻟﺬﻧﻮﺏ!؟‬

‫ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﻣ‪‬ﻦ ﻫﺬﺍ ﺣﺎﻟﻪ‪ ،‬ﻭ ﺑﲔ ﻣﻦ ﻻ ﳛﻀﺮ ﻗﻠﺒ‪‬ﻪ ﻣﻊ ﺍﷲ؛ ﻭ ﻟﻮ ﰲ ﺍﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﺇﻻ ﺑﺎﻟﺘﻜﻠﻒ‬

‫ﺑﻞ ﳊﻤﺘﻪ ﻭ ﺳﺪﺍﻩ ﻏﻔﻠﺔ ﻇﺎﻫﺮ ﻻ ﳜﻔﻰ‪.‬‬

‫ﻭ ﰲ ﻛﺘﺎﺏ "ﺍﻟﺮﻣﺎﺡ"‪ :‬ﻓﺈﻥ ﻣ‪‬ﻦ ﺍﺷﺘﻐﻞ ‪‬ﺎ – ﻳﻌﲏ ﲟﻜﻔﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ – ﻣﻊ‬

‫ﻛﺜﺮﺓ ﺫﻧﻮﺑﻪ ﺧﻔﹼﺖ ﻣﺆﻭﻧﺔ ﺍﻟﺬﻧﻮﺏ ﻋﻠﻴﻪ‪ ،‬ﻭ ﻫﻮ ﺧﲑ ﻣﻦ ﺍﻟﺬﻱ ﻳﻘﺘﺤﻢ ﺍﻟﺬﻧﻮﺏ ﻭ ﻻ ﻳﺄﰐ ﲟﻜﻔﺮﺍ‪‬ﺎ‪،‬‬

‫ﻗﺎﻝ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ‪" :‬ﺇﻥ ﺍﳊﺴﻨﺎﺕ ﻳﺬﻫﱭ ﺍﻟﺴﻴﺌﺎﺕ" ﻭ ﻗﺎﻝ )ﺹ(‪" :‬ﺇﺫﺍ ﺃﺗﻴﺖ ﺑﺴﻴﺌﺔ ﻓﺄﺗﺒﻌﻬﺎ‬

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‫‪ ،‬ﻭ ﺫﻟﻚ ﲟﱰﻟﺔ ﻣ‪‬ﻦ ﻳﺴﺮﻉ ﻟﻪ ﲡﺪﻳﺪ ﺍﳉﺮﺍﺡ ﲜﺴﺪﻩ‬ ‫ﺑﺎﳊﺴﻨﺔ" ﺃﻭ ﻛﻤﺎ ﻗﺎﻝ )ﺹ( ﳑﺎ ﻣﻌﻨﺎﻩ ﻫﺬﺍ‬

‫ﺗﻨﺼﺐ ﻋﻠﻴﻪ ﺍﳉﺮﺍﺡ‬

‫‪‬‬ ‫ﻓﻴﺴﺮﻉ ﻟﻪ ﺑﺎﻟﺪﻭﺍﺀ‪ ،‬ﻓﻜﻠﻤﺎ ﻭﻗﻊ ﻋﻠﻴﻪ ﺟﺮﺍﺡ ﺃﺳﺮﻉ ﺑﺪﻭﺍﺋﻪ‪ ،‬ﻭ ﻫﻮ ﺧﲑ ﻣﻦ ﺍﻟﺬﻱ‬

‫ﻳﺼﻠﱡﻮﻥ ﻋﻠﻰ‬ ‫‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻣﻦ ﻫﺎﻣﺶ "ﺟﻮﺍﻫﺮ ﺍﳌﻌﺎﱐ"‪ .‬ﻭ ﺃﻳﻀﺎﹰ ﺇﻥ ﺍﳌﺮﻳﺪﻳﻦ‬ ‫‪ 359‬ﺝ ‪3‬‬ ‫ﻓﻼ ﻳﺘﺪﺍﻭﻯ‬

‫ﺍﻟﻨﱯ )ﺹ( ﺃﻟﻒ ﻣﺮﺓ ﺃﻭ ﲬﺴﻤﺎﺋﺔ ﻣﺮﺓ ﺑﺘﻠﻘﲔ ﻣﺸﺎﳜﻬﻢ ﰲ ﻛﻞ ﻳﻮﻡ‪ ،‬ﻭ ﻛﻮ‪‬ﺎ ﻣﻦ ﺍﳌﻜﻔﺮﺍﺕ‬

‫ﻟﻠﺬﻧﻮﺏ ﻣﻌﻠﻮﻣﺔ‪.‬‬

‫ﻗﺎﻝ ﰲ "ﺟﻮﺍﻫﺮ ﺍﳌﻌﺎﱐ" ﻣﺎ ﺣﺎﺻﻠﻪ‪ :‬ﺃﻧﻪ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﻋﻈﻴﻢ ﺍﶈﺒﺔ ﻭ ﺍﻟﻌﻨﺎﻳﺔ‬

‫ﺑﺮﺳﻮﻟﻪ )ﺹ( ﻓﻤﻦ ﺭﺁﻩ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﺗﻮﺟﻪ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺣﺒﻴﺒﻪ )ﺹ(؛ ﺍﻋﺘﲎ ﺑﻪ ﻷﺟﻞ ﲢﺒ‪‬ﺒﻪ‬

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‫ﻋﻠﻰ ﺍﻟﺼﻼﺓ‬ ‫ﳊﺒﻴﺒﻪ ﺑﺎﻟﺼﻼﺓ ﻋﻠﻰ ﺣﺒﻴﺒﻪ‪ ،‬ﻭ ﻛﺎﻧﺖ ﺑﻠﻚ ﺍﶈﺒﺔ ﻭ ﺍﻟﻌﻨﺎﻳﺔ ﻣﻨﻪ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﺇﺫﺍ ﺛﺎﺑﺮ‬

‫‪ 1‬ﻭ‪ ‬ﻧﺼﻪ‪ " : ‬ﻭﺃﺗﺒﻊ‪ ‬ﺍﻟﺴﻴﺌﺔ‪ ‬ﺍﻟﺤﺴﻨﺔ‪ ‬ﺗﻤﺤﻬﺎ‪ "... ‬ﻭ‪ ‬ﺍﷲ‪ ‬ﺗﻌﺎﻟﻰ‪ ‬ﺃﻋﻠﻢ‪ ) . ‬ﻋﺒﺪ‪( ‬‬
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‫ﺍﳌﺜﺎﺑﺮﺓ ﻋﻠﻰ ﺍﻷﻣﺮ‪ :‬ﺍﳌﻮﺍﻇﺒﺔ ﻋﻠﻴﻪ‪" .‬ﳐﺘﺎﺭ"‪ .‬ﻭ ﺍﳌﻼﺯﻣﺔ ﻟﻪ‪" .‬ﻣﺼﺒﺎﺡ"‪" ،‬ﻫﺎﻣﺶ ﺍﻷﺻﻞ"‪.‬‬
‫ﻋﻠﻴﻪ )ﺹ( ﻟﻮ ﺃﺗﺎﻩ ﺑﺬﻧﻮﺏ ﺃﻫﻞ ﺍﻷﺭﺽ ﻛﻠﻬﺎ ﻣﻦ ﺃﻭﻝ ﻭﺟﻮﺩ ﺍﻟﻌﺎﱂ ﺇﱃ ﺁﺧﺮﻩ ﺃﺿﻌﺎﻓﺎﹰ ﻣﻀﺎﻋﻔﺔ؛‬

‫ﻷﺩﺧﻠﻬﺎ ﻛﻠﻬﺎ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﰲ ﲝﺮ ﻋﻔﻮﻩ ﻭ ﻓﻀﻠﻪ‪ ،‬ﻭ ﻭﺍﺟﻬﻪ ﺳﺒﺤﺎﻧﻪ ﺗﻌﺎﱃ ﰲ ﺑﻠﻮﻍ ﺃﻣﻠﻪ ﰲ‬

‫ﺍﻟﺪﺍﺭ ﺍﻵﺧﺮﺓ؛ ﺑﺘﺒﻠﻴﻐﻪ ﻟﻪ ﰲ ﺃﻋﻠﻰ ﻣﺮﺍﺗﺐ ﺭﺿﺎﻩ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ‪ ،‬ﻭ ﻛﺎﻥ ﺣﻜﻤﻪ ﰲ ﺍﻟﻐﻴﺐ‪ :‬ﻛﻠﻤﺎ‬

‫ﺻﻌﺪﺕ ﺍﳌﻼﺋﻜﺔ ﺇﱃ ﺍﷲ ﺑﺼﺤﻴﻔﺔ ﺃﻋﻤﺎﻟﻪ ﳑﻠﺆﺓ ﺑﺎﻟﺴﻴﺌﺎﺕ ﻳﻘﻮﻝ ﺳﺒﺤﺎﻧﻪ ﻭﺗﻌﺎﱃ ﻟﻠﻤﻼﺋﻜﺔ‪ :‬ﺇﻥ ﻟﻪ‬

‫ﻋﻨﺎﻳﺔ ﲝﺒﻴﺒﻨﺎ )ﺹ(‪ ،‬ﻻ ﺗﻜﻮﻥ ﺳﻴﺌﺎﺗﻪ ﻛﺴﻴﺌﺎﺕ ﻏﲑﻩ! ﻭ ﻻ ﺗﻘﻊ ﺍﳌﺆﺍﺧﺬﺓ ﻋﻠﻴﻪ ﻛﻤﺎ ﺗﻘﻊ ﻋﻠﻰ ﻏﲑﻩ‬

‫ﻣﻦ ﺃﺻﺤﺎﺏ ﺍﻟﺴﻴﺌﺎﺕ‪ .‬ﺍﻧﺘﻬﻰ ‪1 132‬‬

‫ﺝ ‪.‬‬

‫ﻭ ﻓﻴﻪ ﰲ ﻣﻮﺿﻊ ﺁﺧﺮ‪ :‬ﺇﻥ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﰲ ﺣﻖ ﺍﻟﻔﺎﺳﻖ ﺃﻧﻔﻊ‪ ‬ﻟﻪ‬

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‫ﺝ‪.‬‬ ‫‪ .‬ﺍﻧﺘﻬﻰ‪2 200 ‬‬ ‫ﻣﻦ ﺗﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ‬

‫ﻭ ﻓﻴﻪ ﺃﻳﻀﺎﹰ ‪‬ﺑﻌ‪‬ﻴﺪ ﻫﺬﺍ‪ :‬ﻓﺈﻥ ﺍﷲ ﺳﺒﺤﺎﻧﻪ ﻭ ﺗﻌﺎﱃ ﺿﻤﻦ ﻟﺘﺎﻟﻴﻬﺎ ﺃﻥ ﻳﺼﻠﻲ ﻋﻠﻴﻪ‪ ،‬ﻭ‬

‫ﻣ‪‬ﻦ ﺻﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻣﺮﺓ ﻻ ﻳﻌﺬﺑﻪ‪ ،‬ﻭ ﻻ ﻭﺳﻴﻠﺔ ﻋﻨﺪ ﺍﷲ ﺃﻋﻈﻢ‪ ‬ﻧﻔﻌﺎﹰ ﻭ ﺃﺭﺟﻰ ﰲ ﺍﺳﺘﺠﻼﺏ ﺭﺿﻰ‬

‫ﱪ ﻣﻦ ﺍﻟﺼﻼﺓ ﻋﻠﻰ ﺍﻟﻨﱯ )ﺹ(‪.‬‬

‫ﺍﻟﺮﺏ ﻋﻦ ﺍﻟﻌﺒﺪ ﰲ ﺣﻖ ﺍﻟﻌﺎﻣﺔ ﺃﻛ ‪‬‬

‫ﺛﻮﺍﺏ ﺻﻼﺓ ﺍﻟﻔﺎﺗﺢ‬

‫ﻭ ﻓﻴﻪ ﺃﻳﻀﺎﹰ‪ :‬ﻭ ﺍﻋﻠﻤﻮﺍ ﺃﻥ ﺍﻟﺬﻧﻮﺏ ﰲ ﻫﺬﺍ ﺍﻟﺰﻣﺎﻥ ﻻ ﻗﺪﺭﺓ ﻷﺣﺪ ﻋﻠﻰ ﺍﻻﻧﻔﺼﺎﻝ‬

‫ﻋﻨﻬﺎ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﻨﺼﺐ‪ ‬ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﻛﺎﳌﻄﺮ ﺍﻟﻐﺰﻳﺮ‪ ،‬ﻟﻜﻦ ﺃﻛﺜﺮﻭﺍ ﻣﻦ ﻣﻜﻔﺮﺍﺕ ﺍﻟﺬﻧﻮﺏ ﻭ ﺁﻛﺪ‪ ‬ﺫﻟﻚ‬

‫ﺻﻼﺓ ﺍﻟﻔﺎﺗﺢ ﳌﺎ ﺃﻏﻠﻖ‪ ،‬ﻓﺈ‪‬ﺎ ﻻ ﺗﺘﺮﻙ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﺷﺎﺫﺓ ﻭ ﻻ ﻓﺎﺫﱠﺓ‪ .‬ﺍﻩ ﻭ ﻫﻲ‪" :‬ﺍﻟﻠﻬﻢ ﺻﻞﹼ ﻋﻠﻰ‬

‫ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﺍﻟﻔﺎﺗﺢ ﳌﺎ ﺃﻏﻠﻖ‪ ،‬ﻭ ﺍﳋﺎﰎ ﳌﺎ ﺳﺒﻖ‪ ،‬ﻧﺎﺻﺮ ﺍﳊﻖ ﺑﺎﳊﻖ‪ ،‬ﻭ ﺍﳍﺎﺩﻱ ﺇﱃ ﺻﺮﺍﻃﻚ ﺍﳌﺴﺘﻘﻴﻢ‪،‬‬

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‫ﺍﻟﻒ ﺻﻼﺓ‪.‬‬ ‫ﻖ ﻗﺪﺭﻩ ﻭ ﻣﻘﺪﺍﺭﻩ ﺍﻟﻌﻈﻴﻢ"‪ .‬ﻭﻫﻲ ﺍﻟﺼﻴﻐﺔ ﺗﻌﺪﻝ ﺑﺴﺘﻤﺎﺋﺔ‬
‫ﻭ ﻋﻠﻰ ﺁﻟﻪ ﺣ ‪‬‬

‫ﻭ ﰲ "ﺟﻮﺍﻫﺮ ﺍﳌﻌﺎﱐ"‪ :‬ﻭ ﺍﻋﻠﻢ ﺃﻥ ﻛﻞ ﻣﺎ ﺗﺬﻛﺮﻩ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﻭ ﺍﻟﺼﻠﻮﺍﺕ ﻋﻠﻰ‬

‫ﺍﻟﻨﱯ )ﺹ( ﻭ ﺍﻷﺩﻋﻴﺔ ﻟﻮ ﺗﻮﺟﻬﺖ ﲜﻤﻴﻌﻬﺎ ﻣﺎﺋﺔ ﺃﻟﻒ ﻋﺎﻡ؛ ﻛﻞ ﻳﻮﻡ ﺗﺬﻛﺮﻫﺎ ﻣﺎﺋﺔ ﺃﻟﻒ ﻣﺮﺓ؛ ﻭ ﲨﻴﻊ‬

‫‪.‬‬‫ﺛﻮﺍﺏ ﺫﻟﻚ ﻛﻠﻪ‪ ،‬ﻣﺎ ﺑﻠﻎ ﺛﻮﺍﺏ ﻣﺮﺓ ﻭﺍﺣﺪﺓ ﻣﻦ ﺻﻼﺓ ﺍﻟﻔﺎﺗﺢ ﳌﺎ ﺃﻏﻠﻖ‪ .‬ﺍﻩ‪ 157 .‬ﺝ ‪3‬‬

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‫ﻭ ﰲ "ﺍﻟﺼﺎﻭﻱ ﺣﺎﺷﻴﺔ ﺍﳉﻼﻝ" ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭﻗﻞ ﺭﺏ‪ ‬ﺯﺩﱐ ﻋﻠﻤﺎﹰ" ﺃﻱ‪ ،‬ﺳﻞ ﺭﺑﻚ ﺍﻻﺳﺘﺰﺍﺩﺓ ﻣﻦ ﺍﻟﻌﻠﻮﻡ ﺑﺴﺒﺐ ﻧﺰﻭﻝ‬

‫ﺰ ﻣﺎ ﻳﻄﻠﺐ‪ ،‬ﻭ ﻣﻦ ﻫﻨﺎ ﺃﻣﺮ ﺍﳌﺸﺎﻳﺦ ﻟﻠﻤﺮﻳﺪﻳﻦ ﺑﺘﻼﻭﺓ ﺍﻟﻘﺮﺁﻥ ﻭ ﺍﻟﺘﻌﺒ‪‬ﺪ ﺑﻪ ﺑﻌﺪ ﻛﻤﺎﳍﻢ ﻭ ﻧﻈﺎﻓﺔ‬
‫ﺍﻟﻘﺮﺁﻥ؛ ﻓﺈ‪‬ﺎ ﺃﻓﻀﻞ ﻣﺎ ﻳﺴﺄﻝ‪ ،‬ﻭ ﺃﻋ ‪‬‬

‫ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭ ﻣﺎ ﺩﺍﻣﻮﺍ ﱂ ﻳﻜﻤﻠﻮﺍ! ﻳﺄﻣﺮﻭ‪‬ﻢ ﺑﺎﻟﺬﻛﺮ ﻭ ﳓﻮﻩ ﻟﺘﺨﻠﺺ ﻗﻠﻮ‪‬ﻢ‪ ،‬ﻭ ﺍﳊﻜﻤﺔ ﰲ ﺫﻟﻚ ﺃﻥ ﺍﻟﻐﻔﻠﺔ ﰲ ﺍﻟﺬﻛﺮ ﺃﺧﻒ‪ ‬ﻣﻨﻬﺎ ﰲ‬

‫ﻃﺮﻗﺎ ﳚﺎﻫﺪﻭﻥ ﺃﻧﻔﺴﻬﻢ ﻓﻴﻬﺎ‪،‬‬

‫ﹰ‬ ‫ﺏ ﻗﺎﺭﺉ ﻟﻠﻘﺮﺁﻥ ﻭ ﺍﻟﻘﺮﺁﻥ ﻳﻠﻌﻨﻪ"‪ .‬ﻓﺠﻌﻞ ﺍﻟﻌﺎﺭﻓﻮﻥ ﻟﻠﺘﻮﺳﻞ ﻟﻠﻘﺮﺁﻥ‬
‫ﺍﻟﻘﺮﺁﻥ‪ ،‬ﳌﺎ ﰲ ﺍﻷﺛﺮ‪" :‬ﺭ‪ ‬‬

‫ﺬ ﻓﻠﻴﺲ ﺗﺮﻛﻬﻢ ﺍﻟﻘﺮﺍﺀﺓ ﰲ ﺍﳌﺒﺘﺪﺀ ﻟﻜﻮﻥ ﻏﲑﻩ ﺃﻓﻀﻞ ﻣﻨﻪ! ﺑﻞ‬

‫ﻟﻴﺰﺩﺍﺩﻭﺍ ﻟﻘﺮﺍﺀ‪‬ﻢ ﺍﻟﻘﺮﺁﻥ ﻋﻠﻮﻣﹰﺎ ﻭ ﻣﻌﺎﺭﻑ ﻭ ﺃﺧﻼﻗﺎ‪ ،‬ﻭ ﺣﻴﻨﺌ ٍ‬

‫ﻟﻴﻨﻈﻔﻮﺍ ﺃﻧﻘﺴﻬﻢ ﻟﻠﻘﺮﺍﺀﺓ‪ .‬ﺍﻧﺘﻬﻰ ﻓﺮﺍﺟﻌﻪ ﻣﻦ ﺳﻮﺭﺓ ﻃﻪ‪.‬‬

‫ﻭ ﻗﺪ ﺑﺴﻂ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ ﺍﻟﻜﻼﻡ ﰲ ﺣﻖ ﻫﺬﺍ ﰲ ﺑﻌﺾ ﻣﻜﺎﺗﺒﻪ‪ ،‬ﻓﺮﺍﺟﻌﻪ )ﻣﻨﻪ ﺭﺣﻢ ﺍﷲ ﺇﻓﻼﺳﻪ(‬

‫‪  4‬ﻭ‪ ‬ﻓﻲ‪ ‬ﻧﺴﺨﺔ‪ : ‬ﺳﺒﻌﻤﺌﺔ‪ ‬ﺃﻟﻒ‪ ‬ﺻﻼﺓ‪. ‬‬
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‫ﻭ ﻗﺪ ﺫﻛﺮﺕ ﺑﻌﺾ ﻓﻀﺎﺋﻞ ﺻﻼﺓ ﺍﻟﻔﺎﺗﺢ ﳌﺎ ﺃﻏﻠﻖ ﰲ ﻛﺘﺎﺑﻨﺎ "ﺗﻠﺨﻴﺺ ﺍﳌﻌﺎﺭﻑ"‬

‫ﻓﻠﻮ ﺭﺍﺟﻌﺖ ﺇﻟﻴﻪ ﺍﻟﻌﺠﺎﺋﺐ‪ .‬ﻭ ﺍﻟﺴﻼﻡ ﻋﻠﻰ ﻣ‪‬ﻦ ﺍﺗﺒﻊ ﺍﳍﺪﻯ‪.‬‬

‫ﻭ ﻣﻦ ﺻﻴﻎ ﺍﻟﺼﻼﺓ ﺍﻟﱵ ﻭﺭﺩ‪ :‬ﺃﻥ ﻣ‪‬ﻦ ﻗﺎﻝ ﻫﺬﻩ ﺍﻟﺼﻴﻐﺔ ﻭ ﻛﺎﻥ ﻗﺎﺋﻤﺎﹰ ﻏﻔﺮ ﻟﻪ ﻗﺒﻞ‬

‫ﺃﻥ ﻳﻘﻌﺪ‪ ،‬ﻭ ﺇﻥ ﻛﺎﻥ ﻗﺎﻋﺪﺍﹰ ﻏﻔﺮ ﻟﻪ ﻗﺒﻞ ﺃﻥ ﻳﻘﻮﻡ‪ ،‬ﻫﺬﻩ ﺍﻟﺼﻼﺓ‪" :‬ﺍﻟﻠﻬﻢ ﺻﻞ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭ‬

‫‪.‬‬‫ﻋﻠﻰ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ﻭ ﺳﻠﻢ"‪ ،‬ﻭ ﻫﻲ ﻣﺬﻛﻮﺭﺓ ﰲ "ﻣﻨﻬﺎﺝ ﺍﻟﺴﺎﺩﺍﺕ" ﻓﺮﺍﺟﻌﻪ ﰲ ‪47‬‬
‫ﻓﺎﳌﻼﺯﻣﺔ ﻋﻠﻰ ﺃﻣﺜﺎﻝ ﻫﺬﻩ ﺍﳌﻜﻔﺮﺍﺕ ﺃﻛﺜﺮ ﰲ ﺍﻟﺴﺎﻟﻜﲔ ﻣﻦ ﻏﲑﻫﻢ‪ ،‬ﻓﻈﻬﺮ ﺍﻟﻔﺮﻕ‬

‫ﺑﻴﻨﻬﻢ ﻭ ﺑﲔ ﻏﲑﻫﻢ ﻣﻦ ﺍﻟﻌﻮﺍﻡ‪.‬‬

‫ﰲ ﺷﻔﺎﻋﺔ ﺍﳌﺸﺎﻳﺦ‬

‫ﻭ ﺃﻳﻀﺎﹰ ﺇﻥ ﺍﳌﺸﺎﻳﺦ ﻳﻼﺣﻈﻮﻥ ﺃﺗﺒﺎﻋﻬﻢ ﰲ ﺍﻟﺸﺪﺍﺋﺪ ﻭ ﺍﳌﻀﺎﺋﻖ‪ ،‬ﻭ ﻳﻨﻈﺮﻭﻥ ﺑﻨﻮﺭ‬

‫ﺑﺼﺎﺋﺮﻫﻢ ﺇﱃ ﺃﺣﻮﺍﳍﻢ‪ ،‬ﻭ ﳝﺪﻭ‪‬ﻢ ﲟﺪﺩﻫﻢ‪ ،‬ﻭ ﻗﺪ ﻧﻘﻞ ﺷﻴﺨﻨﺎ ﺳﻴﻒ ﺍﷲ – ﻗﺪﺱ ﺳﺮﻩ – ﰲ "ﻛﱰ‬

‫ﺍﳌﻌﺎﺭﻑ" ﻣﻦ ﺍﳊﻜﻢ ﻣﺎ ﻟﻔﻈﻪ‪ :‬ﻓﺈﺫﺍ ﺭﺟﻊ ﺍﳌﺮﻳﺪ ﺇﱃ ﺷﻴﺨﻪ ﺑﺎﻟﺼﺪﻕ ﻭﺟﺐ ﻋﻠﻰ ﺷﻴﺨﻪ ﺟﱪﺍﻥ‬

‫ﺗﻘﺼﲑﻩ ‪‬ﻤﺘﻪ‪ ،‬ﻓﺈﻥ ﺍﳌﺮﻳﺪﻳﻦ ﻋﻴﺎﻝ ﻋﻠﻰ ﺷﻴﻮﺧﻬﻢ ﻓﹸﺮِﺽ‪ ‬ﻋﻠﻴﻬﻢ ﺃﻥ ﻳﻨﻔﻘﻮﺍ ﻣﻦ ﻗﻮﺕ ﺃﺣﻮﺍﳍﻢ ﻣﺎ‬

‫ﻳﻜﻮﻥ ﺟﱪﺍﻧﺎﹰ ﻟﻴﻘﺼﲑﻫﻢ‪ .‬ﺍﻩ‪.‬‬

‫ﻭ ﻧﻘﻞ ﺍﶈﻘﻖ ﳏﻤﺪ ﻃﺎﻫﺮ – ﺭﲪﻪ ﺍﷲ – ﰲ "ﺷﺮﺡ ﺍﳌﻔﺮﻭﺽ" ﻋﻦ "ﻣﻴﺰﺍﻥ"‬

‫ﺍﻟﺸﻌﺮﺍﱐ ﻣﺎ ﻧﺼ‪‬ﻪ‪ :‬ﺇﻥ ﺍﺋﻤﺔ ﺍﻟﻔﻘﻬﺎﺀ ﻭ ﺍﻟﺼﻮﻓﻴﺔ ﻛﻠﻬﻢ ﻳﺸﻔﻌﻮﻥ ﰲ ﻣﻘﻠﺪﻳﻬﻢ‪ ،‬ﻭ ﻳﻼﺣﻈﻮﻥ ﺃﺣﺪﻫﻢ‬

‫ﻋﻨﺪ ﻃﻠﻮﻉ ﺭﻭﺣﻪ‪ ،‬ﻭ ﻋﻨﺪ ﺳﺆﺍﻝ ﻣﻨﻜﺮ ﻭ ﻧﻜﲑ‪ ،‬ﻭ ﻋﻨﺪ ﺍﶈﺸﺮ‪ ،‬ﻭ ﻋﻨﺪ ﺍﳊﺸﺮ ﻭ ﺍﻟﻨﺸﺮ ﻭ ﺍﳊﺴﺎﺏ‬

‫ﻭ ﺍﳌﻴﺰﺍﻥ ﻭ ﺍﻟﺼﺮﺍﻁ ﻭ ﻻ ﻳﻐﻔﻠﻮﻥ ﻋﻨﻬﻢ ﰲ ﻣﻮﻗﻒ ﻣﻦ ﺍﳌﻮﺍﻗﻒ‪.‬‬

‫ﻭ ﰲ "ﺍﻟﻔﺠﺮ ﺍﳌﻨﲑ"‪ :‬ﻭ ﻗﺎﻝ ﻳﻌﲏ ﺃﲪﺪ ﺍﻟﺮﻓﺎﻋﻲ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ‪ :‬ﺍﻟﺸﻴﺦ ﻫﻮ ﺍﻟﺬﻱ‬

‫ﳛﻀﺮ ﻣﻊ ﻣﺮﻳﺪﻩ ﻭ ﻳﻼﺣﻈﻪ ﰲ ﺃﺭﺑﻌﺔ ﻣﻮﺍﺿﻊ‪ :‬ﺍﻷﻭﻝ‪ :‬ﺣﲔ ﺍﻟﱰﻉ ﻭ ﺧﺮﻭﺝ ﺍﻟﺮﻭﺡ ﻣﻦ ﺍﳉﺴﺪ‪،‬‬

‫ﺍﻟﺜﺎﱐ‪ :‬ﻋﻨﺪ ﺳﺆﺍﻝ ﺍﳌﻠﻜﲔ ﻣﻨﻜﺮ ﻭ ﻧﻜﲑ ﰲ ﺍﻟﻘﱪ‪ ،‬ﺍﻟﺜﺎﻟﺚ‪ :‬ﻋﻨﺪ ﺍﻟﻌﺒﻮﺭ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ ﻭ ﺍﳌﺮﻭﺭ ﺑﻪ‪ ،‬ﻭ‬

‫‪.‬‬‫ﺍﻟﺮﺍﺑﻊ‪ :‬ﻋﻨﺪ ﻭﺯﻥ ﺃﻋﻤﺎﻟﻪ ﺑﺎﳌﻴﺰﺍﻥ‪ .‬ﺍﻧﺘﻬﻰ ‪30‬‬

‫ﻭ ﻗﺪ ﺣﻜﺖ ﺍﻣﺮﺃﺓ ﺻﺎﳊﺔ ﻭ ﻟﻴﺔ ﺃ‪‬ﺎ ﻛﺎﻧﺖ ﺗﺬﻫﺐ ﻭﺣﺪﻫﺎ ﻟﺪﻯ ﺷﻴﺨﻬﺎ ﺫﻱ‬

‫ﺍﳉﻨﺎﺣﲔ ﺍﳊﺎﺝ ﻋﺒﺪ ﺍﻟﺮﲪﻦ ﺍﻟﻌﺴﻠﻲ ﻗﺪﺱ ﺳﺮﻩ‪ ،‬ﻓﺎﺟﺘﻤﻌﺖ ﰲ ﺍﻟﻄﺮﻳﻖ ﻣﻊ ﺭﺍﻛﺐ؛ ﻓﺤﻤﻞ ﻓﺮﻭ‪‬ﺎ‬

‫ﻋﻠﻰ ﻓﺮﺳﻪ ﺭﲪﺔ ‪‬ﺎ ﻟﻌ‪‬ﺠﺰﻫﺎ ﻭﺿﻌﻔﻬﺎ؛ ﻓﻔﺎﺭﻕ ﻣﻨﻬﺎ‪ ،‬ﰒ ﺍﺟﺘﻤﻌﺖ ﻣﻊ ﺭﺍﻛﺐ ﺁﺧﺮ‪ ،‬ﻓﺄﺭﻛﺒﻬﺎ ﻋﻠﻰ‬

‫ﻓﺮﺳﻪ ﺯﻣﻨﺎﹰ ﻳﺴﲑﺍﹰ‪ ،‬ﻓﻔﺎﺭﻕ ﻣﻨﻬﺎ ﺃﻳﻀﺎﹰ‪ ،‬ﰒ ﻛﺎﻧﺖ ﲤﺸﻲ ﻫﻮﻳﻨﺎﹰ‪ ،‬ﻓﻠﻘﻴﻬﺎ ﺭﺍﻛﺐ ﺁﺧﺮ‪ ،‬ﻓﺎﻧﺰﻋﺞ ﻓﺮﺳﻪ‬

‫ﺟِﻨﻞﹾ؟‬
‫ﻞ ﺭ‪ ‬‬
‫ﻣ ﹾ‬
‫ﺪ‪‬‬‫ﻋ‪‬‬
‫ﺶ ‪‬‬
‫ﺪﻧِ ‪‬‬
‫ﻋِ‬
‫ﻝ ‪‬‬
‫ﺰ ﹾ‬
‫ﺧﻮﻓﺎ ﻣﻨﻬﺎ‪ ،‬ﻭ ﻃﺮﺡ ﻣِﻦ ﻓﺮﺳﻪ‪ ،‬ﻓﻐﻀﺐ ﻋﻠﻴﻬﺎ ﻭ ﺗﻜﻠﱠﻢ ﻋ‪‬ﻨﻔﺎﹰ؛ ﻓﻘﺎﻝ‪ :‬ﺑ‪ ‬‬

‫‪ 5‬ﺍﻧﻈﺮ‪ ‬ﺹ‪ 23 ‬ﻭ‪ ‬ﻣﺎ‪ ‬ﺑﻌﺪﻫﺎ‪ ‬ﻣﻦ‪ ‬ﻃﺒﻌﺘﻨﺎ‬
‫ﻭﺱ‪."‬‬
‫ﺩﺭ‪ ‬‬
‫ﺠﻦِ ﻳِﻚ‪ ‬ﺥ‪ِ ‬‬
‫ﺩﻧ‪‬ﻚِ ﻳ‪ ‬‬
‫ﺪﻥﹾ ‪‬‬
‫ﻋِ‬‫ﺨﻞﹾ ﺑ‪‬ﺰ‪ ‬‬
‫ﺟﻨِﺐ‪ ‬ﻣِ ‪‬‬
‫ﻣ‪‬ﻨﻚِ ﻭ‪ ‬‬
‫ﺪﻥﹾ ‪‬‬
‫ﻋِ‬
‫ﻋ‪‬ﻨﻚ‪ ‬‬
‫ﻓﻘﺎﻟﺖ ﻟﻪ‪ " :‬‬

‫ﻗﺎﻟﺖ ﻟﻪ ﺫﻟﻚ ﲝﺴﺐ ﺍﻟﺘﻼﻋﺐ ﻣﻌﻪ ﻹﻃﻔﺎﺀ ﻧﺎﺭ ﻏﻀﺒﻪ ﻭ ﺗﻄﻴﻴﺐ ﻗﻠﺒﻪ‪ ،‬ﰒ ﻭﺻﻠﺖ ﻟﺪﻯ ﺍﻟﺸﻴﺦ‬

‫ﺍﳌﺬﻛﻮﺭ؛ ﻓﺒﺎﺗﺖ ﻋﻨﺪﻩ‪ ،‬ﻓﺤﲔ ﻗﺼﺪﺕ ﺃﻥ ﺗﺮﺟﻊ ﻣﻦ ﻟﺪﻧﻪ ﺇﱃ ﻗﺮﻳﺘﻬﺎ ﺍﻫﺘﻤ‪‬ﺖ ﻭ ﺍﻏﺘﻤ‪‬ﺖ‪ ،‬ﻓﺈﺫﺍ ﻧﻈﺮ‬

‫ﺍﻟﺸﻴﺦ ﺇﱃ ﳘﻮﻣﻬﺎ ﻭ ﻏﻤﻮﻣﻬﺎ ﻗﺎﻝ ﳍﺎ‪ :‬ﻻ ﲣﺎﰲ‪ ،‬ﻓﺈﱐ ﺃﻛﻮﻥ ﻣﻌﻚ ﻋﻨﺪ ﺍ‪‬ﻲﺀ ﻭ ﻋﻨﺪ ﺍﻹﻳﺎﺏ‪ ،‬ﻭ ﺃﻧﺎ‬

‫ﺃﻳﻀﺎﹰ ﺃﻛﻮﻥ ﻣﻌﻚ ﰲ ﺣﺎﻟﺔ ﺍﻻﺣﺘﻀﺎﺭ ﻷﺩﻓﻊ ﻋﻨﻚ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭ ﺃﻛﻮﻥ ﻣﻌﻚ ﺃﻳﻀﺎﹰ ﻋﻨﺪ ﺍﳌﺴﺄﻟﺔ ﰲ‬

‫ﺍﻟﻘﱪ ﻷﺟﻴﺐ ﺍﳌﻠﻜﲔ ﻣﻨﻚ ﻭ ﺃﻧﺖ ﺳﺎﻛﺘﺔ‪ .‬ﻓﺬﻛﺮ ﲨﻴﻊ ﻣﺎ ﻭﻗﻊ ﳍﺎ ﻣﻊ ﺗﻠﻜﻢ ﺍﻟﺮﻭﺍﻛﺐ ﰲ ﺍﻷﻣﺲ‪،‬‬

‫‪6‬‬
‫ﻫﺬﻩ ﺍﻟﻘﺼﺔ‪ ،‬ﻭ‬ ‫ﺧﺪ‪ ."‬ﻓﻜﺎﻧﺖ ﺍﳌﺮﺃﺓ ﺍﻟﻌﺠﻮﺯﺓ ﺍﳌﺬﻛﻮﺭﺓ ‪‬ﺗﺨ‪‬ﱪ‪‬‬
‫ﺩﻥﹾ ﺩ‪‬ﺩ‪ ‬‬
‫ﻛﻠِﻮ‪ ‬ﻭ‪‬ﻛﹸﻦ‪ ‬ﻭ‪‬ﻛِﺶ ‪‬‬
‫ﻓﻘﺎﻝ‪" :‬ﻭ‪ ‬ﹸ‬

‫‪7‬‬
‫ﻛﺎﻧﺖ ﻣﻦ ﺍﻟﺼﺎﳊﺎﺕ ﺍﻟﻌﺎﺑﺪﺍﺕ ﺍﻟﻘﺎﻧﺘﺎﺕ ‪.‬‬

‫ﻭ ﻧﻘﻞ ﻋﻦ "ﺍﻷﺟﻮﺑﺔ ﺍﳌﺮﺿﻴﺔ" ﻟﻠﺸﻌﺮﺍﱐ‪ :‬ﺃﻥ ﻟﻠﻘﻴﺎﻣﺔ ﲬﺴﲔ ﻣﻮﻗﻔﺎﹰ؛ ﺃﻭﳍﺎ ﺇﺫﺍ‬

‫ﺧﺮﺝ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﺒﻮﺭﻫﻢ ﻓﻴﻘﻔﻮﻥ ﺃﻟﻒ ﺳﻨﺔ‪ ،‬ﻓﻠﻴﺲ ﻟﻠﺸﻴﺦ ﺃﻥ ﻳﻔﺎﺭﻕ ﻣﺮﻳﺪﻩ ﰲ ﺫﻟﻚ ﺍﳌﻮﻗﻒ ﺣﱴ‬

‫ﻳﻠﻘﱢﻨﻪ ﺣﺠﺘﻪ‪ ،‬ﻭ ﺫﻟﻚ ﻟﻪ‪ ،‬ﰒ ﻳﺴﺎﻕ ﺍﻟﻨﺎﺱ ﺇﱃ ﺍﶈﺸﺮ ﻓﻴﻘﻔﻮﻥ ﻋﻠﻰ ﺃﺭﺟﻠﻬﻢ ﺃﻟﻒ ﻋﺎﻡ‪ ،‬ﻓﻠﻴﺲ ﻟﻠﺸﻴﺦ‬

‫ﺃﻥ ﻳﻔﺎﺭﻕ ﻣﺮﻳﺪﻩ ﺣﱴ ﳚﻴﺐ ﻋﻨﻪ‪ .‬ﺍﻩ‪ .‬ﻭ ﺁﺧﺮ ﺍﳌﻮﻗﻒ ﺍﻟﺼﺮﺍﻁ‪ .‬ﻓﻠﻴﺲ ﻟﻠﺸﻴﺦ ﺃﻥ ﻳﻔﺎﺭﻕ ﻣﺮﻳﺪﻩ ﺣﱴ‬

‫ﳚﺎﻭﺯ ﺍﻟﺼﺮﺍﻁ ﺇﱃ ﺍﳉﻨﺔ‪ .‬ﺍﻩ‪ .‬ﻓﺎﻧﻈﺮ ﻳﺎ ﺃﺧﻲ ﻧﻔﻊ ﺍﳌﺸﺎﻳﺦ ﳌﺮﻳﺪﻳﻬﻢ‪.‬‬

‫ﻭ ﺍﳊﻤﺪ ﷲ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪ .‬ﺍﻧﺘﻬﻰ ﺍﺧﺘﺼﺎﺭﺍﹰ‪.‬‬

‫ﻣﻬﻢ‬

‫ﻭ ﳑﺎ ﻳﻨﺒﻐﻲ ﺇﳊﺎﻗﻪ ﻫﻨﺎ‪ :‬ﻣﺎ ﺫﻛﺮﻩ ﺍﻟﺸﻌﺮﺍﱐ ﰲ "ﺍﻟﺒﺤﺮ ﺍﳌﻮﺭﻭﺩ" ﲟﺎ ﻫﺬﺍ ﻧﺼﻪ‪ :‬ﻭ‬

‫ﺃﹸﻋﻠﱢﻤﻚ ﻳﺎ ﺃﺧﻲ ﻃﺮﻳﻘﺎﹰ ﲤﻠﻚ ﺑﻪ ﻗﻠﻮﺏ ﺍﻟﻔﻘﺮﺍﺀ‪ ،‬ﻓﻼ ﻳﺘﺨﻠﱠﻔﻮﻥ ﻋﻨﻚ ﻻ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭ ﻻ ﰲ ﺍﻵﺧﺮﺓ! ﻭ‬

‫ﺍﻋﻠﻢ ﻳﺎ ﺃﺧﻲ ﺃﻥ ﺍﻷﻭﻟﻴﺎﺀ ﺃﻭﱃ ﺍﻟﻨﺎﺱ ﲟﻜﺎﻓﺄﺓ ﻣ‪‬ﻦ ﺃﺣﺴﻦ ﺇﻟﻴﻬﻢ؛ ﳉﻮﺩﻫﻢ ﻭ ﺣﻴﺎﺋﻬﻢ ﳑﻦ ﺩﻓﻊ ﳍﻢ‬

‫ﻫﺪﻳﺔ؛ ﻭ ﻟﻮ ﺭﻏﻴﻔﹰﺎ ﻓﻘﺪ ﺃﺩﺧﻠﻬﻢ ﰲ ﻣﻨ‪‬ﺘﻪ‪ ،‬ﻭ ﻭﺟﺐ ﻋﻠﻴﻬﻢ ﻗﻀﺎﺀ ﺣﻮﺍﺋﺠﻪ ﰲ ﺍﻟﺪﺍﺭﻳﻦ‪ ،‬ﻭ ﻣ‪‬ﻦ ﱂ ﻳﺪﻓﻊ‬

‫ﺇﻟﻴﻬﻢ ﺷﻴﺌﺎﹰ ﻣﻦ ﺍﳍﺪﺍﻳﺎ ﻟﻘﻀﺎﺀ ﺣﻮﺍﺋﺠﻪ ﻟﻴﺴﺖ ﻭﺍﺟﺒﺔ ﻋﻠﻴﻬﻢ؛ ﻭ ﺇﳕﺎ ﺫﻟﻚ ﻣﺴﺘﺤﺐ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻓﺮﺍﺟﻌﻪ‬

‫ﻓﺈﻧﻪ ﻣﻬﻢ‪.‬‬

‫ﻭ ﺃﻳﻀﺎ ﺇﻥ ﳏﺒﺔ ﺃﻫﻞ ﺍﻟﻄﺮﻳﻖ ﻫﻲ ﺍﻟﺴﺒﺐ ﺍﳌﻨﺠﻲ ﻣﻦ ﺳﻮﺀ ﺍﻟﻌﺎﻗﺒﺔ‪ ،‬ﻓﺈﻥ "ﺍﳌﺮﺀ‬

‫ﳛﺸﺮ ﻣﻊ ﻣ‪‬ﻦ ﺃﺣﺐ"‪ .‬ﻓﻨﺮﺟﻮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﳝﻴﺖ ﳏﺐ‪ ‬ﺃﻭﻟﻴﺎﺋﻪ ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪.‬‬

‫ﻭ ﻟﻮ ﻻ ﺃﻥ ﺍﳌﺮﻳﺪ ﻗﺪ ﺻﺪ‪‬ﻕ ﻃﺮﻳﻖ ﺍﻟﻮﻻﻳﺔ ﳌﺎ ﺩﺧﻞ ﻓﻴﻪ! ﻭ ﺗﺼﺪﻳﻖ ﻃﺮﻳﻘﺔ ﺍﻟﻮﻻﻳﺔ‬

‫ﻭﻻﻳﺔ؛ ﻛﻤﺎ ﻗﺎﻟﻪ ﺍﳉﻨﻴﺪ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪ ،‬ﻓﺎﶈﺐ‪ ‬ﻟﻠﺼﻮﻓﻴﺔ ﻭ ﺍﳌﺘﺸﺒ‪‬ﻪ ‪‬ﻢ‪ ،‬ﻭ ﺍﳌﺘﺸﺒ‪‬ﻪ ﺑﺎﳌﺘﺸﺒ‪‬ﻪ ‪‬ﻢ ﻭ‬

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‫‪ ‬ﻭ‪ ‬ﺃﻳﻀﺎً‪ ‬ﻗ‪ ‬ﺎﻝ‪ ‬ﻟﻲ‪ ) ‬ﻗﺪﺱ‪ ‬ﺳﺮﻩ‪ :( ‬ﻳﺎ‪ ‬ﻭﻟﺪﻱ‪ ! ‬ﺇﻥ‪ ‬ﺍﻟﺸﻴﺦ‪ ‬ﻻ‪ ‬ﻳﻜﻮﻥ‪ ‬ﺷﻴﺨﺎً‪ ‬ﻣﺎ‪ ‬ﻟﻢ‪ ‬ﻳﻘﻒ‪ ‬ﻋﻨﺪ‪ ‬ﺍﻟﻤﺮﻳﺪ‪ ‬ﻓﻲ‪ ‬ﺍﻟﻤﻮﺍﺿﻊ‪ ‬ﺍﻟﻤﺨﻮﻓﺔ‪ ‬ﻟﻪ‪ ‬ﻓﻲ‪ ‬ﺍﻟﺪﻧﻴﺎ‪ ٬‬ﻭ‪ ‬ﻋﻨﺪ‬
‫‪ ‬ﺍﻷﻫﻮﺍﻝ‪ ‬ﻭ‪ ‬ﺍﻷﻧﻜﺎﻝ‪ ‬ﻟﻪ‪ ‬ﻓﻲ‪ ‬ﺍﻵﺧﺮﺓ‪ ٬‬ﻣﺒﺘﺪﺋﺎً‪ ‬ﻣﻦ‪ ‬ﺳﺆﺍﻝ‪ ‬ﺍﻟﻘﺒﺮ‪ ٬‬ﺇﻟﻰ‪ ‬ﺍﻟﺘﺠﺎﻭﺯ‪ ‬ﻭ‪ ‬ﺍﻟﻌﺒﻮﺭ‪ ‬ﻋﻠﻰ‪ ‬ﺍﻟﺼﺮﺍﻁ‪ ٬‬ﻭ‪ ‬ﺃﺭﺟﻮ‪ ‬ﺃﻥ‪ ‬ﺃﻛﻮﻥ‪ ‬ﻟﻜﻢ‪ ‬ﺃﻛﺜﺮ‪ ‬ﻭ‪ ‬ﺃﺷﺪﱠ‪ ‬ﻧﻔﻌﺎً‬
‫‪ ‬ﻓﻲ‪ ‬ﺍﻵﺧﺮﺓ‪ ‬ﻣﻤﺎ‪ ‬ﻓﻲ‪ ‬ﺍﻟﺪ‪ ‬ﻧﻴﺎ‪ ٬‬ﻭ‪ ‬ﺃﺭﺟﻮ‪ ‬ﺃﻳﻀﺎً‪ ‬ﺃﻥ‪ ‬ﻳﻘﻮﻡ‪ ‬ﺧﻠﻴﻔﺘﻲ‪ ‬ﺣﺴﻦ‪ ‬ﺃﻓﻨﺪﻱ‪ ‬ﺑﻌﺪﻱ‪ ‬ﻣﻘﺎﻣﻲ‪ ‬ﻓﻴﻤﺎ‪ ‬ﻟﻜﻢ‪ ‬ﺑﻪ‪ ‬ﺍﻟﻀﺮﱡ‪ ‬ﻭ‪ ‬ﺍﻟﻨﻔﻊ‪ ‬ﺑﺄﺑﻠﻎ‪ ‬ﻭﺟﻪ‪ . ‬ﺍﻩ‪ ‬ﻓﺎﺷﺎﺭ‪– ‬‬
‫‪ ‬ﺭﺣﻤﻪ‪ ‬ﺍﷲ ‪ – ‬ﺑﻬﺬﺍ‪ ‬ﺇﻟﻰ‪ ‬ﻗﺮﺏ‪ ‬ﺍﻧﺘﻘﺎﻟﻪ‪ ‬ﺇﻟﻰ‪ ‬ﺩﺍﺭ‪ ‬ﺍﻟﻘﺮﺍﺭ‪ . ‬ﻧﻔﻌﻨﺎ‪ ‬ﺍﷲ‪ ‬ﺑﻪ‪ ‬ﻓﻲ‪ ‬ﺍﻟﺪﺍﺭﻳﻦ‪ . ‬ﺁﻣﻴﻦ‪ " ‬ﻟﺰﺍﺑﺮﻩ‪ ) ‬ﻛﺎﺗﺒﻪ‪ ( ‬ﺍﻟﺤﻘﻴﺮ‪." ‬‬
‫‪ 7‬ﻭﻗﺒﺮﻫﺎ‪ ‬ﻓﻲ‪ ‬ﻏﺰﺍﻧﺶ‪ ‬ﺍﻷﻋﻠﻰ؛‪ ‬ﻟﺪﻯ‪ ‬ﻗﺒﺮ‪ ‬ﻭﻟﺪ‪ ‬ﺷﻴﺨﻨﺎ‪ ‬ﺍﻟﻌﺴ‪ ‬ﻠﻲ‪ – ‬ﻗﺪﺱ‪ ‬ﺳﺮﻩ‪ ) . ­ ‬ﻣﻨﻪ‪.( ‬‬
‫ﺍﻟﻼﺑﺲ ﳋﺮﻗﺘﻬﻢ‪ ،‬ﻭ ﺍﳌﺘﱪ‪‬ﻙ ﺑﻨﺴﺒﺘﻬﻢ‪ ،‬ﻭ ﺍﳌﺘﺼﻞ ﺑﺴﻠﺴﻠﺘﻬﻢ‪ ،‬ﻭ ﺍﻟﻌﺎﺷﻖ ﳍﻢ‪ ،‬ﻭ ﺍﶈﺐ ﻟﻄﺮﻳﻘﺘﻬﻢ ﻭ‬

‫ﺭﺳﻮﻣﻬﻢ ﺃﻓﻀﻞﹸ ﻣﻦ ﻏﲑﻩ‪ ،‬ﳊﺴﻦ ﻇﻨﻪ ﻓﻴﻬﻢ؛ ﻭ ﺇﻥ ﻛﺎﻥ ﺧﺎﻟﻔﺎﹰ ﻋﻨﻬﻢ ﻭ ﻣﺘﺨﻠﱢﻔﺎﹰ ﻋﻦ ﻓﻌﻞ ﻣﺜﻠﻬﻢ ﻭ‬

‫ﻣﺎﺋﻼﹰ ﻋﻦ ﺳﻨﻦ ﺍﺳﺘﻘﺎﻣﺘﻬﻢ! ﻓﺎﳋﺎﻟﻒ ﻣﻨﻬﻢ ﰲ ﺑﺮﻛﺔ ﺍﻟﺴﺎﻟﻒ‪ ،‬ﻓﻤﺪﺩ‪ ‬ﳘﻤﻬﻢ ﺍﻟﻌﺎﻟﻴﺔ ﻋﻠﻰ ﻣ‪‬ﻦ ﺗﻌﻠﻖ‬

‫‪‬ﻢ ﻭ ﺻﺪ‪‬ﻕ ﰲ ﺣﺒﻬﻢ ﻭ ﺻﻔﱠﻰ ﻭﺩ‪‬ﻫﻢ ﻭ ﺗﺸﺒﻪ ‪‬ﻢ ﻭ ﺍﻧﺘﺴﺐ ﺇﻟﻴﻬﻢ ﻃﺎﻣﻴﺔ‪ ،‬ﻭ ﺍﻟﻜﻞ ﰲ ﺩﻭﺍﺋﺮ‬

‫ﻧﻔﺤﺎﺕ ﺑﺮﻛﺎ‪‬ﻢ ﺍﻟﺸﺎﻣﻠﺔ‪ ،‬ﻭ ﺣﺼﻮﻥ ﻋﻨﺎﻳﺘﻬﻢ ﺍﻟﻜﺎﻣﻠﺔ؛ ﻛﻤﺎ ﻫﻮ ﻣﺬﻛﻮﺭ ﺑﻠﻔﻈﻪ ﻭ ﻋﺒﺎﺭﺗﻪ ﰲ "ﻋﻘﺪ‬

‫‪.‬‬ ‫ﺍﻟﻴﻮﺍﻗﻴﺖ" ﰲ ‪ 57‬ﺝ ‪1‬‬

‫ﻭ ﻓﻴﻪ‪ :‬ﻭ ﻣﻨﻬﻢ ﻣ‪‬ﻦ ﻳﺼﺤﺒﻬﻢ ﻭ ﳜﺎﻟﻄﻬﻢ ﻟﻴﻨﺎﻟﻪ ﺑﺮﻛﺘﻬﻢ ﻭ ﺻﺎﱀ ﺩﻋﻮﺍ‪‬ﻢ؛ ﻣﻦ‬

‫ﻏﲑ ﺃﻥ ﺗﻜﻮﻥ ﻟﻪ ﻧﻴﺔ ﻭ ﻻ ﻋﺰﳝﺔ ﰲ ﺍﻻﻗﺘﺪﺍﺀ ﻭ ﺍﻟﺘﺸﺒﻪ ﺑﺴﲑﻫﻢ‪ ،‬ﻓﺬﻟﻚ ﻻ ﳜﻠﻮ ﻣﻦ ﺑﺮﻛﺔ ﻭ ﺧﲑ‬

‫ﻛﺜﲑ‪ ،‬ﻭ ﻫﻮ ﺩﺍﺧﻞ ﰲ ﻋﻤﻮﻡ ﻣﺎ ﻭﺭﺩ ﰲ ﺍﳊﺪﻳﺚ ﺍﻟﻘﺪﺳﻲ "ﻫﻢ ﺍﻟﻘﻮﻡ ﻻ ﻳﺸﻘﻰ ‪‬ﻢ ﺟﻠﻴﺴﻬﻢ" ‪51‬‬
‫ﺝ ‪.1‬‬

‫ﻭ ﻓﻴﻪ‪ :‬ﻣﻦ ﺃﺣﺐ ﺍﻟﻘﻮﻡ ﻭ ﻛﺎﻥ ﻻ ﻳﺼﺮ‪ ‬ﻋﻠﻰ ﻛﺒﲑﺓ ﻓﻬﻮ ﳏﺐ ﺣﻘﻴﻘﺔ؛ ﻭ ﺇﻥ ﻭﻗﻊ‬

‫ﰲ ﺫﻧﺐ ﺃﻭ ﻋﻴﺐ ﻳﻮﻣﺎﹰ ﻣﺎ ﻓﻔﻲ ﺍﳊﺪﻳﺚ ﺍﻟﺼﺤﻴﺢ‪ :‬ﻗﻴﻞ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﺍﻟﺮﺟﻞ ﳛﺐ ﺍﻟﻘﻮﻡ ﻭ ﻻ ﻳﻠﺤﻖ‬

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‫‪‬ﻢ؟ ﻗﺎﻝ‪" :‬ﺃﻧﺖ ﻣﻊ ﻣﻦ ﺃﺣﺒﺒﺖ" ‪.‬‬

‫ﻭ ﻓﻴﻪ‪ :‬ﻳﺒﻠﻎ ﺍﳌﺮﻳﺪ ﺑﻨﻈﺮ ﺍﻟﺸﻴﺦ ﺇﱃ ﻣﺎ ﱂ ﻳﺒﻠﻎ ﺑﻌﺒﺎﺩﺗﻪ ﻭﺍﺟﺘﻬﺎﺩﻩ ﺃﻟﻒ ﺳﻨﺔ‪.‬‬

‫ﻗﺎﻝ ﺳﻴﺪﻧﺎ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺑﻜﺮ ﺑﻦ ﺳﺎﱂ ﺑﺎﻋﻠﻮﻱ – ﻧﻔﻌﻨﺎ ﺍﷲ ﺑﻪ ‪ : -‬ﻫﺬﺍ ﺑﻨﻈﺮﺓ‬

‫ﺍﻟﻨﺎﻇﺮ ﺇﻟﻴﻬﻢ‪ ،‬ﻭ ﺃﻣﺎ ﻧﻈﺮﻫﻢ ﺇﻟﻴﻪ! ﻓﺈ‪‬ﻢ ﻳﻮﺻﻠﻮﻥ ﺑﻪ ﺇﱃ ﺃﻋﻠﻰ ﻣﻘﺎﻡ ﻋﻨﺪ ﺍﷲ ﺗﻌﺎﱃ ﳑﺎ ﻻ ﳝﻜﻦ ﺗﻌﺒﲑﻩ‪.‬‬

‫ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻗﻠﺖ‪ :‬ﻭ ﰲ ﺍﳊﺪﻳﺚ ﻭﺭﺩ ﺫﻟﻚ ﰲ ﻗﻮﻟﻪ )ﺹ(‪" :‬ﺇﻥ ﷲ ﻋﺒﺎﺩﺍﹰ ﻣ‪‬ﻦ ﻧﻈﺮ ﰲ ﺃﺣﺪﻫﻢ‬

‫‪.‬‬‫ﻧﻈﺮﹶﺓ ‪‬ﺳﻌِﺪ ﺳﻌﺎﺩﺓ ﻻ ﻳﺸﻘﻰ ﺑﻌﺪﻫﺎ ﺍﺑﺪﺍﹰ"‪ .‬ﺍﻧﺘﻬﻰ ‪59‬‬

‫ﻣﻬﻢ ﰲ ﺣﺐ ﺍﻟﻌﻠﻤﺎﺀ ﻭ ﺍﻟﺼﻠﺤﺎﺀ‬

‫ﻭ ﻗﺎﻝ ﺍﻹﻣﺎﻡ ﺍﻟﺮﺑﺎﱐ )ﻗﺪﺱ ﺳﺮﻩ(‪ :‬ﺇﻥ ﳏﺒﺔ ﻫﺬﻩ ﺍﻟﻄﺎﺋﻘﺔ ﺭﺃﺱ ﻛﻞ ﺳﻌﺎﺩﺓ ﺩﻧﻴﻮﻳﺔ‬

‫ﻭ ﺃﺧﺮﻭﻳﺔ‪ ،‬ﻭ ﺍﻟﺘﻮﻓﻴﻖ‪ ‬ﻹﺗﻴﺎﻥ ﺍﻷﺣﻜﺎﻡ ﺍﻟﺸﺮﻋﻴﺔ ﻧﺘﻴﺠﺔﹸ ﻫﺬﻩ ﺍﶈﺒﺔ‪ ،‬ﻭ ﲢﺼﻴﻞ ﲨﻌﻴﺔ ﺍﻟﺒﺎﻃﻦ ﲦﺮﺓ ﻫﺬﻩ‬

‫ﺻﺒ‪‬ﺖ ﲨﻴﻊ ﻇﻠﻤﺎﺕ ﺍﻟﻌﺎﱂ ﻭ ﻛﺪﻭﺭﺍﺗﻪ ﰲ ﺍﻟﺒﺎﻃﻦ؛ ﻭ ﻫﺬﻩ ﺍﶈﺒﺔ ﻗﺎﺋﻤﺔ! ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ‬
‫ﺍﳌﻮﺩﺓ‪ ،‬ﻭ ﻟﻮ ‪‬‬

‫ﻳﻐﺘﻢ‪ ‬ﺃﺻﻼﹰ‪ ،‬ﻭ ﻟﻮ ﺃﹸﻓﻴﻀﺖ ﺃﻣﺜﺎﻝ ﺍﳉﺒﺎﻝ ﻣﻦ ﺍﻷﻧﻮﺍﺭ ﻭ ﺍﻷﺣﻮﺍﻝ ﻋﻠﻰ ﺍﻟﺒﺎﻃﻦ؛ ﻭ ﻗﺪ ﺯﺍﻟﺖ ﻣﻘﺪﺍﺭ‬

‫ﺷﻌﺮﺓ ﻣﻦ ﻫﺬﻩ ﺍﶈﺒﺔ! ﻳﻨﺒﻐﻲ ﺃﻥ ﻻ ﻳﻌﺘﻘﺪ ﺫﻟﻚ ﻏﲑ ﺍﳋﺬﻻﻥ‪ .‬ﺍﻧﺘﻬﻰ ﻣﻦ "ﺍﻟﺪﺭﺭ ﺍﳌﻜﻨﻮﻧﺎﺕ" ﰲ‬

‫‪.‬‬‫‪217‬‬
‫ﻓﺎﻧﻈﺮ ﺃﻳﻬﺎ ﺍﻷﺥ ﺇﱃ ﻣﺎ ﻳﺜﻤﺮ ﳏﺒﺔ ﺍﻟﺼﺎﳊﲔ ﻭ ﻟﻮ ﳌﻦ ﻻ ﻳﻌﻤﻞ ﺑﻌﻤﻠﻬﻢ!‬

‫‪ 8‬ﻭ‪ ‬ﺇﻥ‪ ‬ﺃﺭﺩﺕ‪ ‬ﺃﻥ‪ ‬ﺗﻌﻠﻢ‪ ‬ﻣﻌﻨﻰ‪ ‬ﺍﻟﻤﻌﻴّﺔ‪ ‬ﻓﻲ‪ ‬ﻫﺬﺍ‪ ‬ﻓ‪ ‬ﺮﺍﺣﻊ‪ ‬ﺍﻟﻘﺴﻄﻼﻧﻲ‪ ‬ﻓﻲ‪ 99 ‬ﻣﻦ‪ ‬ﺝ‪ ) 2 ‬ﻫﺎﻣﺶ‪ ‬ﺍﻷﺻﻞ‪( ‬‬
‫ﻭ ﺭﺃﻳﺖ ﰲ "ﺍﻹﺣﻴﺎﺀ" ﻣﺎ ﺣﺎﺻﻠﻪ‪ :‬ﻣ‪‬ﻦ ﺃﺣﺐ ﺍﳋﲑ ﻟﻠﻤﺴﻠﻤﲔ ﻛﺎﻥ ﺷﺮﻳﻜﺎﹰ ﰲ‬

‫ﺍﳋﲑ‪ ،‬ﻭ ﻣﻦ ﻓﺎﺗﻪ ﺍﻟﻠﺤﺎﻕ ﺑﺪﺭﺟﺔ ﺍﻷﻛﺎﺑﺮ ﰲ ﺍﻟﺪﻳﻦ ﱂ ﻳﻔﺘﻪ ﺛﻮﺍﺏ ﺍﳊﺐ ﳍﻢ ﻣﻬﻤﺎ ﺃﺣﺐ ﺫﻟﻚ‪.‬‬

‫ﻭ ﻓﻴﻪ ‪‬ﺑﻌ‪‬ﻴﺪ ﻫﺬﺍ‪ :‬ﻭ ﻗﺪ ﻗﺎﻝ ﺃﻋﺮﺍﰊ ﻟﻠﻨﱯ )ﺹ(‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ؛ ﺍﻟﺮﺟﻞ ﳛﺐ ﺍﻟﻘﻮﻡ‬

‫ﻭ ﳌﺎﱠ ﻳﻠﺤﻖ ‪‬ﻢ! ﻓﻘﺎﻝ ﺍﻟﻨﱯ )ﺹ(‪" :‬ﺍﳌﺮﺀ ﻣﻊ ﻣﻦ ﺃﺣﺐ"‪ .‬ﻭ ﻗﺎﻡ ﺃﻋﺮﺍﰊ ﻋﻠﻰ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻭ ﻫﻮ‬

‫ﳜﻄﺐ ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ ﻣﱴ ﺍﻟﺴﺎﻋﺔ؟ ﻓﻘﺎﻝ‪" :‬ﻣﺎ ﺃﻋﺪﺩﺕ ﳍﺎ؟" ﻗﺎﻝ‪ :‬ﻣﺎ ﺃﻋﺪﺩﺕ ﳍﺎ ﻣﻦ ﻛﺜﲑ‬

‫ﺻﻼﺓ ﻭ ﻻ ﺻﻴﺎﻡ ﺇﻻ ﺃﱐ ﺃﺣﺐ ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ‪ ،‬ﻓﻘﺎﻝ )ﺹ(‪ :‬ﺃﻧﺖ ﻣﻊ ﻣﻦ ﺃﺣﺒﺒﺖ" ﻗﺎﻝ ﺃﻧﺲ‪ :‬ﻓﻤﺎ‬

‫ﻓﺮﺡ ﺍﳌﺴﻠﻤﻮﻥ ﻛﻔﺮﺣﻬﻢ ﻳﻮﻣﺌﺬ‪ .‬ﺇﺷﺎﺭﺓ ﺇﱃ ﺃﻥ ﺃﻛﺜﺮ ﺑﻐﻴﺘﻬﻢ ﻛﺎﻧﺖ ﺣﺐ‪ ‬ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ‪.‬‬

‫ﻗﺎﻝ ﺃﻧﺲ‪ :‬ﻓﻨﺤﻦ ﳓﺐ‪ ‬ﺭﺳﻮﻝ ﺍﷲ ﻭ ﺃﺑﺎ ﺑﻜﺮ ﻭ ﻋﻤﺮ ﻭ ﻻ ﻧﻌﻤﻞ ﻣﺜﻞ ﻋﻤﻠﻬﻢ‪ ،‬ﻭ‬

‫ﻧﺮﺟﻮ ﺃﻥ ﻧﻜﻮﻥ ﻣﻌﻬﻢ‪.‬‬

‫ﻭ ﻗﺎﻝ ﺃﺑﻮ ﻣﻮﺳﻰ‪ :‬ﻗﻠﺖ‪ :‬ﻳﺎ ﺭﺳﻮﻝ ﺍﷲ! ﺍﻟﺮﺟﻞ ﳛﺐ ﺍﳌﺼﻠﲔ ﻭ ﻻ ﻳﺼﻠﻲ‪ ،‬ﻭ‬

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‫ﳛﺐ ﺍﻟﺼ‪‬ﻮ‪‬ﺍﻡ‪ ‬ﻭ ﻻ ﻳﺼﻮﻡ ﺣﱴ ﻋﺪ‪ ‬ﺃﺷﻴﺎﺀ‪ ،‬ﻓﻘﺎﻝ ﺍﻟﻨﱯ )ﺹ(‪" :‬ﻫﻮ ﻣﻊ ﻣﻦ ﺃﺣﺐ" ‪ .‬ﻭ ﻗﺎﻝ ﺭﺟﻞ‬

‫ﻟﻌﻤﺮ ﺑﻦ ﻋﺒﺪ ﺍﻟﻌﺰﻳﺰ‪ :‬ﺇﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ ‪ :‬ﺇﻥ ﺍﺳﺘﻄﻌﺖ ﺃﻥ ﺗﻜﻮﻥ ﻋﺎﳌﺎﹰ؛ ﻓﻜﻦ ﻋﺎﳌﺎﹰ؛ ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﺃﻥ‬

‫ﺗﻜﻮﻥ ﻋﺎﳌﺎﹰ ﻓﻜﻦ ﻣﺘﻌﻠﱢﻤﺎﹰ؛ ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﺃﻥ ﺗﻜﻮﻥ ﻣﺘﻌﻠﱢﻤﺎﹰ! ﻓﺄﺣﺒﻬﻢ‪ ،‬ﻓﺈﻥ ﱂ ﺗﺴﺘﻄﻊ ﻓﻼ ﺗﺒﻐﻀﻬﻢ‪،‬‬

‫‪.‬‬‫ﻓﻘﺎﻝ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ! ﻟﻘﺪ ﺟﻌﻞ ﺍﷲ ﻟﻨﺎ ﳐﺮﺟﺎﹰ‪ .‬ﺍﻧﺘﻬﻰ ‪ 136‬ﺝ ‪3‬‬

‫ﻓﻀﻴﻠﺔ ﳎﺎﻟﺴﺔ ﺍﻟﻌﺎﱂ‬

‫ﻭ ﰲ "ﻧﻮﺍﺩﺭ" ﺍﻟﻌﺎﱂ ﺍﻟﻌﻼﱠﻣﺔ ﺍﻟﺸﻴﺦ ﺃﲪﺪ ﺍﻟﻘﻠﻴﻮﰊ )ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ(‪ :‬ﺇﻥ ﻛﻌﺐ‬

‫ﺍﻷﺣﺒﺎﺭ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻗﺎﻝ‪ :‬ﺇﻥ ﺍﷲ ﺗﻌﺎﱃ ﳛﺎﺳﺐ ﺍﻟﻌﺒﺪ‪ ،‬ﻓﺈﺫﺍ ﺭﺟﺤﺖ ﺳﻴﺌﺎﺗﻪ ﻋﻠﻰ ﺣﺴﻨﺎﺗﻪ‬

‫ﻳﺆﻣﺮ ﺑﻪ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻓﺈﺫﺍ ﺫﻫﺒﻮﺍ ﺑﻪ ﺇﻟﻴﻬﺎ ﻳﻘﻮﻝ ﺍﷲ ﺗﻌﺎﱃ ﳉﱪﻳﻞ‪" :‬ﺃﺩﺭِﻙ ﻋﺒﺪﻱ ﻭ ﺍﺳﺄﻟﻪ‪ :‬ﻫﻞ ﺟﻠﺲ ﰲ‬

‫ﳎﻠﺲ ﻋﺎﱂ ﰲ ﺍﻟﺪﻧﻴﺎ؟ ﻓﺎﻏﻔﺮ ﻟﻪ ﺑﺸﻔﺎﻋﺘﻪ‪ .‬ﻓﻴﺴﺄﻟﻪ ﺟﱪﻳﻞ‪ ،‬ﻓﻴﻘﻮﻝ‪ :‬ﻻ‪ .‬ﻓﻴﻘﻮﻝ ﺟﱪﻳﻞ‪ :‬ﻳﺎ ﺭﺏ! ﺇﻧﻚ‬

‫ﻋﺎﱂ ﲝﺎﻝ ﻋﺒﺪﻙ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻻ‪ .‬ﻓﻴﻘﻮﻝ‪ :‬ﺳ‪‬ﻠﻪ‪ :‬ﻫﻞ ﺃﺣﺐ‪ ‬ﻋﺎﳌﺎ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻻ‪ .‬ﻓﻴﻘﻮﻝ‪ :‬ﺳ‪‬ﻠﻪ‪ :‬ﻫﻞ ﺟﻠﺲ‬

‫ﺳﻜﱠﺔٍ ﻓﻴﻬﺎ ﻋﺎﱂﹲ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻻ‪ .‬ﻓﻴﻘﻮﻝ‬

‫ﻋﻠﻰ ﻣﺎﺋﺪﺓ ﻣﻊ ﻋﺎﱂ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻻ‪ .‬ﻓﻴﻘﻮﻝ‪ :‬ﺳ‪‬ﻠﻪ‪ :‬ﻫﻞ ﺳﻜﻦ ﰲ ِ‬

‫ﺳ‪‬ﻠﻪ ﻫﻞ ﻭﺍﻓﻖ ﺍﲰﻪ ﺍﺳﻢ ﻋﺎﱂ؛ ﺃﻭ ﻧﺴﺒ‪‬ﻪ ﻧﺴﺐ ﻋﺎﱂ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻻ‪ .‬ﻓﻴﻘﻮﻝ‪ :‬ﺳ‪‬ﻠﻪ ﻫﻞ ﳛﺐ ﺭﺟﻼﹰ ﳛﺐ‬

‫ﻋﺎﳌﺎﹰ؟ ﻓﻴﻘﻮﻝ‪ :‬ﻧﻌﻢ‪ .‬ﻓﻴﻘﻮﻝ ﺍﷲ ﳉﱪﻳﻞ‪ :‬ﺧﺬ ﺑﻴﺪﻩ ﻭﺃﺩﺧﻠﻪ ﺍﳉﻨﺔ‪ ،‬ﻓﺈﱐ ﻗﺪ ﻏﻔﺮﺕ ﻟﻪ ﺑﺬﻟﻚ‪ .‬ﺍﻧﺘﻬﻰ‬

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‫ﻭ ﻗﺎﻝ ﺷﻴﺨﻨﺎ ﺍﻟﺴﻴﺪ ﺍﻷﻣﲑ ﺳﻴﻒ ﺍﷲ ﺍﳊﺴﻴﲏ – ﻗﺪﺱ ﺳﺮﻩ – ﰲ "ﻛﱰ‬

‫ﺍﳌﻌﺎﺭﻑ"‪ :‬ﰒ ﺍﻋﻠﻢ ﺃﻳﻬﺎ ﺍﻟﺼﺎﺩﻕ ﺃﻥ ﺍﻟﺘﺸﺒﻪ ﺑﺎﻷﺧﻴﺎﺭ ﻭ ﺍﻟﺼﺎﳊﲔ ﲝﺴﻦ ﺍﻟﻈﻦ ‪‬ﻢ ﻳﻮﺭﺙ ﺍﶈﺒﺔ‪ ،‬ﻭ ﺃﻥ‬

‫ﻣ‪‬ﻦ ﺃﺣﺐ ﻳﻜﻮﻥ ﻣﻊ ﺍﶈﺒﲔ‪ ،‬ﺃﻻ ﺗﺮﻯ ﺃﻥ ﺍﷲ ﳌﺎ ﺃﺭﺳﻞ ﻣﻮﺳﻰ – ﻋﻠﻰ ﻧﺒﻴﻨﺎ ﻭ ﻋﻠﻴﻪ ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺼﻼﻡ‬

‫‪ 9‬ﻣﺘﻔﻖ‪ ‬ﻋﻠﻴﻪ‪ . ‬ﻛﺬﺍ‪ ‬ﻓﻲ‪ " ‬ﺍﻹﺗﺤﺎﻑ‪ ." ‬ﺭﺍﺟﻌﻪ‪ ) . ‬ﻣﻨﻪ‪.( ‬‬
‫– ﺇﱃ ﻓﺮﻋﻮﻥ ﻛﺎﻥ ﺍﻟﺴﺎﻣﺮﻱ ﻳﺘﺸﺒ‪‬ﻪ ﲟﻮﺳﻰ ﺑﲔ ﻳﺪﻱ ﻓﺮﻋﻮﻥ ﻟﻴﻀﺤﻜﻪ؛ ﺍﺳﺘﻬﺰﺍﺀًﺍ ﻣﻨﻪ ﻭ ﺍﺳﺘﻬﺎﻧﺔ‪،‬‬

‫ﻓﺒﺴﺒﺐ ﻫﺬﺍ ﺍﻟﺘﺸﺒﻪ ﻋﻠﻰ ﻫﺬﺍ ﺍﻟﻮﺟﻪ ﳒﱠﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻣﻦ ﺍﻟﻐﺮﻕ؛ ﻓﻠﻢ ﻳﻐﺮﻕ ﻣﻊ ﻓﺮﻋﻮﻥ ﻭ ﺃﺻﺤﺎﺑﻪ!!‬

‫ﻫﺬﺍ ﲟﺠﺮﺩ ﺍﻟﺘﺸﺒﻪ ﻭ ﺍﳊﺎﻝ ﻋﻠﻰ ﻭﺟﻪ ﺍﻻﺳﺘﻬﺎﻧﺔ ﻭ ﺍﻻﺳﺘﻬﺰﺍﺀ‪ ،‬ﻓﻜﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﻋﻠﻰ ﻏﲑ ﻫﺬﺍ‬

‫ﻢ ﺑﺎﻟﻌﻤﻞ؟! ﻗﺎﻝ ﺍﻟﺸﺎﻋﺮ‪:‬‬

‫ﺍﻟﻮﺟﻪ؟! ﻭ ﻛﻴﻒ ﺇﺫﺍ ﻛﺎﻥ ﲝﺴﻦ ﻧﻴﺔ ﻭ ﻟﻮ ﱂ ‪‬ﻳﻘﹸ ‪‬‬

‫ﻓﻼﺡ‪‬‬ ‫ﺑﺎﻟﻜﺮﺍﻡ‬ ‫ﺍﻟﺘﺸﺒﻪ‬ ‫ﺇﻥ‬ ‫ﻓﺘﺸﺒﻬﻮﺍ ﺇﻥ ﱂ ﺗﻜﻮﻧﻮﺍ ﻣﺜﻠﹶﻬﻢ‬

‫ﻭﻗﺪ ﻭﺭﺩ‪" :‬ﺍﳌﺮﺀ ﻣﻊ ﻣﻦ ﺃﺣﺐ"‪ .‬ﻓﻜﻢ ﻣﻮﺿﻊ ﺫﻛﺮﻧﺎ ﻫﺬﺍ! ﳌﺎ ﺃ‪‬ﻢ "ﻗﻮﻡ ﻻ‬

‫ﻳﺸﻘﻰ ﺟﻠﻴﺴﻬﻢ" ﺫﻛﺮﻩ ﺍﻟﺴﻴﺪ ﺃﲪﺪ ﺑﻦ ﺇﺩﺭﻳﺲ ﰲ "ﻋﻘﺪ ﺍﻟﻨﻔﻴﺲ" ﺍﻧﺘﻬﻰ‪ .‬ﻣﻦ ﺧﻄﻪ ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ‪.‬‬

‫ﻭ ﺭﺃﻳﺖ ﰲ "ﺍﻟﺼﺎﻭﻱ ﺷﺮﺡ ﺍﳉﻼﻝ" ﰲ ﺷﺮﺡ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﻭ ﻛﻠﺒﻬﻢ ﺑﺎﺳِﻂﹲ" ﻣﺎ‬

‫ﻧﺼﻪ‪ :‬ﻭ ﻫﻮ ﻣﻦ ﲨﻠﺔ ﺍﳊﻴﻮﺍﻧﺎﺕ ﺍﻟﱵ ﺗﺪﺧﻞ ﺍﳉﻨﺔ‪ ،‬ﻭ ‪‬ﺬﺍ ﺗﻌﻠﻢ ﺃﻥ ﺣﺐ‪ ‬ﺍﻟﺼﺎﳊﲔ ﻭ ﺍﻟﺘﻌﻠﱡﻖ ‪‬ﻢ‬

‫ﻳﻮﺭﺙ ﺍﳋﲑ ﺍﻟﻌﻈﻴﻢ ﻭ ﺍﻟﻔﻮﺯ ﲜﻨﺎﺕ ﺍﻟﻨﻌﻴﻢ ﺍﻩ ﻓﺮﺍﺟﻌﻪ ﻣﻦ ﺳﻮﺭﺓ ﺍﻟﻜﻬﻒ‪.‬‬

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‫ﻳﻘﻲ ﺻﺎﺣﺒﻪ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ ‪ ،‬ﻭ ﳛﻤﻠﻪ ﻋﻠﻰ‬ ‫ﻀﱡﻠﻊ‪ ‬ﻣِﻦ ﻫﺬﺍ ﺍﻟﻌِﻠﻢ‬
‫ﻭ ﺃﻳﻀﺎﹰ ﺃﻥﱠ ﺍﻟﺘ ‪‬‬

‫ﺍﻟﺘﻮﺑﺔ ﻭ ﺍﻹﻧﺎﺑﺔ‪ ،‬ﻭ ﺳﻠﻮﻙ ﻣﺎ ﻳﻮﺟﺐ ﺍﻟﻔﻮﺯ ﺑﺎﻟﺴﻌﺎﺩﺓ‪ ،‬ﻓﻘﺪ ﻧﻘﻞ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﻃﺎﻟﺐ ﺍﳌﻜﻲ‪ ‬ﰲ ﻛﺘﺎﺏ‬

‫"ﻗﻮﺕ ﺍﻟﻘﻠﻮﺏ"‪ ،‬ﻭ ﺍﻹﻣﺎﻡ ﺃﺑﻮ ﺣﺎﻣﺪ ﰲ ﻛﺘﺎﺑﻪ "ﺍﻹﺣﻴﺎﺀ" ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ ﺃﻧﻪ ﻗﺎﻝ‪ :‬ﻣﻦ ﱂ ﻳﻜﻦ ﻟﻪ‬

‫ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻠﻢ )ﺃﻱ ﻋﻠﻢ ﺍﻟﺒﺎﻃﻦ( ﻧﺼﻴﺐ ﺃﺧﺎﻑ ﻋﻠﻴﻪ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ‪ .‬ﻭ ﺃﺩﱏ ﺍﻟﻨﺼﻴﺐ ﻣﻨﻪ‪:‬‬

‫ﻖ ﺑﻪ ﻭ ﺗﺴﻠﻴﻤ‪‬ﻪ ﻷﻫﻠﻪ‪.‬‬
‫ﺍﻟﺘﺼﺪﻳ ‪‬‬

‫ﻐﻞﹾ ﰲ ﻋﻠﻤﻨﺎ ﻫﺬﺍ‬

‫ﻣﻦ‪ ‬ﱂ ‪‬ﻳ‪‬ﺘﻐ‪ ‬ﹾﻠ ‪‬‬
‫ﻭ‪ ‬ﻗﺎﻝ ﺍﻟﺸﻴﺦ ﺃﺑﻮ ﺍﳊﺴﻦ ﺍﻟﺸﺎﺫﱄ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(‪ :‬‬

‫ﻣﺎﺕ ﻣﺼﺮ‪‬ﺍ ﻋﻠﻰ ﺍﻟﻜﺒﺎﺋﺮ ﻭ ﻫﻮ ﻻ ﻳﺸﻌﺮ‪ .‬ﻛﺬﺍ ﰲ "ﻣﻨﻴﺔ ﺍﻟﻔﻘﲑ ﺍﳌﺘﺠﺮﺩ"‪.‬‬

‫ﻭ ﺭﺃﻳﺖ ﰲ "ﺃﺫﻛﺎﺭ ﺍﻟﻨﻮﻭﻱ" – ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ – ﻣﺎ ﺣﺎﺻﻠﻪ‪ :‬ﺃﻥ ﺗﻌﻠﱡﻢ‪ ‬ﻣﺴﺄﻟﺔ‬

‫ﻭﺍﺣﺪﺓ ﻣﻦ ﻫﺬﺍ ﺍﻟﻌﻠﻢ ﺃﻓﻀﻞ ﻣﻦ ﻋﺒﺎﺩﺓ ﺳﻨﺔ‪.‬‬

‫ﺷ‪‬ﻴﺨ‪‬ﻨﺎ ﺍﻷﻣﲑ ﺳﻴﻒ ﺍﷲ – ﻗﺪﺱ ﺳﺮﻩ – ﰲ ﺑﻌﺾ ﻣﻜﺎﺗﻴﺒﻪ‪ :‬ﺃﻥ ﻧﻈﺮ‬

‫ﻭ ﻛﺘﺐ‪ ‬‬

‫ﺪ ﻣﻦ ﺟﻨﻮﺩ ﺍﷲ‪ .‬ﺍﻩ‪.‬‬

‫ﻛﺘ‪‬ﺐ ﺃﻫﻞ ﺍﻟﺴﻠﻮﻙ ﺟ‪‬ﻨ ‪‬‬
‫ﹸ‬

‫ﻌِﻠﻢ‪ ‬ﻣﻦ ﻫﺬﻩ ﺍﳌﻨﻘﻮﻻﺕ ﻣﻦ ﻛﺘﺐ ﺍﻷﻛﺎﺑﺮ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻢ – ﺃﻥ ﳏﺒﺔ ﺃﻫﻞ‬
‫ﻓ‪‬‬

‫ﺍﻟﻄﺮﻳﻖ ﻭ ﺗﺴﻠﻴﻤ‪‬ﻬﻢ ﻭ ﺗﺼﺪﻳﻘﻬﻢ‪ ،‬ﻭ ﺍﻟﺘﺸﺒ‪‬ﻪ ‪‬ﻢ ﻭ ﺍﻻﺷﺘﻐﺎﻝ ﺑﻌﻠﻤﻬﻢ‪ ،‬ﻣﻦ ﺃﺳﺒﺎﺏ ﺍﻟﺴﻌﺎﺩﺓ ﻭ ﺣﺴﻦ‬

‫ﺍﳋﺎﲤﺔ‪ ،‬ﻭﺃﻥ ﺿﺪﻫﺎ ﳑﺎ ﻳﻮﺟﺐ ﺍﻟﺸﻘﺎﻭﺓ ﻭ ﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ ‪ ،‬ﻓﺎﻟﻔﺮﻕ ﺑﲔ ﻣ‪‬ﻦ ﺩﺧﻞ ﰲ ﺍﻟﻄﺮﻳﻘﺔ ﻭ ﺑﲔ‬

‫ﻏﲑﻩ ﻇﺎﻫﺮ‪ ،‬ﻭ ﻟﻌﻞ ﺍﻷﺥ ﺍﻟﺴﺎﺋﻞ ﺍﻟﱪﺟﻲ – ﺭﲪﻪ ﺍﷲ – ﻳﺮﺿﻰ ‪‬ﺬﺍ ﺍﻟﻘﺪﺭ ﻣﻦ ﺍﳉﻮﺍﺏ‪.‬‬

‫‪ 10‬ﺃﻱ‪ ‬ﻋﻠﻢ‪ ‬ﺍﻟﺒﺎﻃﻦ‪ ) . ‬ﻣﻨﻪ‪.( ‬‬
 ‫ﻓﺼﻞﹲ‬

‫ﺃﻣﺎﺗﻨﺎ ﺍﷲ ﺗﻌﺎﱃ ﻣﻊ ﺃﻫﻠﻴﻨﺎ ﻭ ﺃﻭﻻﺩﻧﺎ‬ ‫ﰲ ﺫﻛﺮ ﺷﻲﺀ ﳑﺎ ﻳﻜﻮﻥ ﺳﺒﺒﺎﹰ ﳊﺴﻦ ﺍﳋﺎﲤﺔ‪،‬‬

‫ﻭ ﺃﺣﺒﺎﺑﻨﺎ ﻋﻠﻰ ﺩﻳﻦ ﺍﻹﺳﻼﻡ ﻭ ﺍﻹﳝﺎﻥ ﺁﻣﲔ‪.‬‬

‫ﻣﻦ ﻫﺎﻣﺶ "ﻋﻘﺪ‬ ‫‪45‬‬ ‫ﻗﺎﻝ ﺻﺎﺣﺐ "ﺫﺧﲑﺓ ﺍﳌﻌﺎﺩ ﺑﺸﺮﺡ ﺭﺍﺗﺐ ﺍﳊﺪﺍﺩ" ﰲ‬

‫ﺑﻌﺪ ﺫﻛﺮﻩ ﻛﻼﻣﺎﹰ ﰲ ﺷﺮﺡ ﻗﻮﻝ ﺍﻟﺮﺍﺗﺐ‪" :‬ﻳﺎ ﺫﺍ ﺍﳉﻼﻝ ﻭ ﺍﻹﻛﺮﺍﻡ ﺃﻣِﺘﻨﺎ ﻋﻠﻰ ﺩﻳﻦ‬ ‫ﺍﻟﻴﻮﺍﻗﻴﺖ" ﺝ ‪1‬‬
‫ﺍﻹﺳﻼﻡ" ﻣﺎ ﻧﺼﻪ‪ :‬ﰒ ﺍﻋﻠﻢ ﺃﻥ ﺳﻴﺪﻧﺎ ﺍﻟﺸﻴﺦ ﻋﺒﺪ ﺍﷲ ﺻﺎﺣﺐ ﺍﻟﺮﺍﺗﺐ )ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ(؛ ﻣﻦ ﺍﻷﺋﻤﺔ‬

‫ﺍﻟﻌﺎﺭﻓﲔ ﲜﻼﻝ ﺍﷲ ﺗﻌﺎﱃ ‪ ...‬ﺍﻟﻔﻌﺎﻝﹸ ﳌﺎ ﻳﺮﻳﺪ‪ ،‬ﻭ ﺑﻴﺪﻩ ﺍﳋﲑ ﻭ ﺍﻟﺸﺮ‪ ،‬ﻭﺍﻟﺴﻌﺎﺩﺓ ﻭ ﺍﻟﺸﻘﺎﻭﺓ‪ ،‬ﻭﺃﻥ‬

‫ﺍﻟﻘﺪﺭ ﺳﺮ‪ ‬ﻣﻦ ﺃﺳﺮﺍﺭ ﺍﷲ ﺗﻌﺎﱃ؛ ﺿ‪‬ﺮﺑﺖ ﺩﻭﻧﻪ ﺃﺳﺘﺎﺭ ﺍﺧﺘﺺ ﺍﷲ ‪‬ﺎ‪ ،‬ﻭ ﺣﺠﺒﻬﺎ ﻋﻦ ﻋﻘﻮﻝ ﺧﻠﻘﻪ‪،‬‬

‫ﺣﱴ ﺍﻷﻧﺒﻴﺎﺀ ﻭ ﺍﳌﻼﺋﻜﺔ ﻭ ﺍﻻﻭﻟﻴﺎﺀ ‪ ،‬ﻭ ﻻ ﻳﻨﻜﺸﻒ ﺫﻟﻚ ﺇﻻ ﺑﻌﺪ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ – ﺍﻫﺘﻢ‪‬‬

‫ﺑﺴﺆﺍﻝ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ؛ ﺇﺫ ﺍﻟﻌﺎﺭﻓﻮﻥ ﺃﻛﺜﺮ ﺧﻮﻓﺎﹰ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ ﻣﻦ ﻏﲑﻫﻢ‪.‬‬

‫ﺭﻭﻱ ﺃﻥ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺍﺑﻦ ﺣﻨﺒﻞ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﺃﻣ‪‬ﺮﻫﻢ ﺃﻥﹾ ﻳﻮﺿ‪‬ﺌﻮﻩ ﻋﻨﺪ‬

‫ﺍﻻﺣﺘﻀﺎﺭ‪ ،‬ﰒ ﺟﻌﻞ ﻳﻌﺮﻕ‪ ،‬ﰒ ﻳﻔﻴﻖ ﻓﻴﻘﻮﻝ‪ :‬ﻻ ﺑ‪‬ﻌﺪ‪ ،‬ﻻ ﺑ‪‬ﻌﺪ‪ .‬ﻓﻘﺎﻝ ﻟﻪ ﺍﺑﻨﻪ‪ :‬ﻳﺎ ﺃﺑﺖ ﻣﺎ ﻫﺬﺍ ﺍﻟﺬﻱ‬

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‫؟ ﻓﺄﻗﻮﻝ‪ :‬ﻻ ﺑ‪‬ﻌﺪ ﻻ‬ ‫ﻟﹶﻬﺠ‪‬ﺖ‪ ‬ﺑﻪ؟! ﻓﻘﺎﻝ‪ :‬ﻳﺎ ﺑﲏ ﺇﺑﻠﻴﺲ ﻗﺎﺋﻢ ﲝﺬﺍﺋﻲ ﻋﺎﺽ‪ ‬ﺑﻴﺪﻩ ﻳﻘﻮﻝ‪ :‬ﻳﺎ ﺃﲪﺪ ﹸﻓﺘ‪‬ﲏ‬

‫‪‬ﺑﻌ‪‬ﺪ ﺣﱴ ﺃﻣﻮﺕ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻓﻜﺎﻧﻮﺍ ﺃﻋﻈﻢ ﺍﻟﻨﺎﺱ ﺧﻮﻓﺎﹰ‪ ،‬ﻭﺃﻛﺜﺮﻫﻢ ﺳﺆﺍﻻﹰ ﳊﺴﻦ ﺍﳋﺎﲤﺔ‪ .‬ﻛﻤﺎ ﺑﻴ‪‬ﻦ ﺫﻟﻚ‬

‫ﰲ ﻧﺼﺎﺋﺤﻪ‪.‬‬

‫ﻭ ﺍﻋﻠﻢ – ﺭﲪﻚ ﺍﷲ ﺗﻌﺎﱃ – ﺃﻧﻪ ﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺃﻗﻮﻯ ﻭ ﺍﻟﻌﻤﻞﹸ ﺃﺻﻠﺢ‪ ‬ﻛﺎﻥ‬

‫ﺍﳋﻮﻑ ﺃﻛﺜﺮ‪ ،‬ﻭ ﻛﻠﻤﺎ ﻛﺎﻥ ﺍﻹﳝﺎﻥ ﺃﺿﻌﻒ ﻭ ﺍﻟﻌﻤﻞ ﺃﺳﻮﺃ ﻛﺎﻥ ﺍﳋﻮﻑ ﺃﻗﻞﱠ‪ ،‬ﻭ ﺍﻷﻣﻦ‪ ‬ﻭ ﺍﻻﻏﺘﺮﺍﺭ‬

‫ﺃﻏﻠﺐ‪ ،‬ﻓﺎﻋﺘﱪ ﺫﻟﻚ ﰲ ﻧﻔﺴﻚ ﻭ ﻏﲑﻫﺎ ﲡﺪﻩ ﺑﻴ‪‬ﻨﺎﹰ‪.‬‬

‫ﻭ ﻋﻠﻰ ﺍﳉﻤﻠﺔ‪ :‬ﻓﺈﻥ ﺍﳌﺆﻣﻦ ﺍﻟﺼﺎﺩﻕ ﻫﻮ ﺍﻟﺬﻱ ﻳﻌﻤﻞ ﺍﻟﺼﺎﳊﺎﺕ ﻭ ﻳ‪‬ﺨﻠِﺺ ﻓﻴﻬﺎ‪،‬‬

‫ﻭ ﻳﺮﺟﻮ ﺍﻟﻘﺒﻮﻝ ﻭ ﺍﻟﺜﻮﺍﺏ ﻋﻠﻴﻬﺎ ﻣﻦ ﻓﻀﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭ ﳚﺎﻧﺐ ﺍﻟﺴﻴﺌﺎﺕ ﻭ ﻳﺒﻌﺪ ﻋﻨﻬﺎ ﻭ ﳜﺎﻑ ﺃﻥ‬

‫ﻳﺒﺘﻠﻰ ‪‬ﺎ‪ ،‬ﻭ ﳜﺸﻰ ﺍﻟﻌﻘﺎﺏ ﻋﻠﻰ ﻣﺎ ﻋﻤﻠﻪ ﻣﻨﻬﺎ‪ ،‬ﻭ ﻳﺮﺟﻮ ﺍﳌﻐﻔﺮﺓ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺑﻌﺪ ﺍﻟﺘﻮﺑﺔ ﻭ ﺍﻹﻧﺎﺑﺔ‬

‫ﺇﱃ ﺍﷲ ﺗﻌﺎﱃ؛ ﻓﻤﻦ ﻛﺎﻥ ﻣﻦ ﺍﳌﺆﻣﻨﲔ ﻋﻠﻰ ﻏﲑ ﻫﺬﻩ ﺍﻷﻭﺻﺎﻑ ﻓﻬﻮ ﻣﻦ ﺍﳌﹸﺨﻠﱢﻄﲔ ﻭ ﺃﻣﺮﻩ ﰲ ﻏﺎﻳﺔ‬

‫ﺍﳋﻄﺮ‪ ،‬ﻓﺎﻓﻬﻢ ﻫﺬﻩ ﺍﳉﻤﻠﺔ ﻭ ﻃﺎﻟﺐ ﻧﻔﺴﻚ ‪‬ﺎ ﺗﻨﺞ‪ ‬ﻭ ﺗﻔﺰ ﺇﻥ ﺷﺎﺀ ﺍﷲ ﺗﻌﺎﱃ؛ ﺇﱃ ﺁﺧﺮ ﻣﺎ ﺫﻛﺮﻩ‪،‬‬

‫ﻧﻔﻊ ﺍﷲ ﺑﻪ‪.‬‬

‫ﻭ ﻛﺎﻥ ﻗﺪ ﻗﺎﻝ ﻗﺒﻞ ﺫﻟﻚ ﰲ ﻣﺒﺤﺚ "ﺫﻛﺮ ﺍﻹﺳﻼﻡ"‪ :‬ﻭ ﻟﻦ ﻳﻘﺪﺭ ﺍﻹﻧﺴﺎﻥ ﻋﻠﻰ‬

‫ﺃﻥ ﳝﻴﺖ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭ ﻟﻜﻦ ﻗﺪ ﺟﻌﻞ ﺍﷲ ﻟﻪ ﺳﺒﺒﺎﹰ ﺇﱃ ﺫﻟﻚ‪ ،‬ﺇﺫﺍ ﺃﺧﺬ ﺑﻪ ﻛﺎﻥ ﻗﺪ ﺃﺗﻰ‬

‫ﺑﺎﻟﺬﻱ ﻫﻮ ﻋﻠﻴﻪ‪ ،‬ﻭ ﺍﻣﺘﺜﻞ ﻣﺎ ﺃﻣﺮ ﺑﻪ؛ ﻭ ﻫﻮ ﺃﻥ ﳜﺘﺎﺭ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻭ ﳛﺒﻪ ﻭ ﻳﺘﻤﻨ‪‬ﺎﻩ ﻭ ﻳﻌﺰﻡ‬

‫‪ 11‬ﻭ‪ ‬ﻗﺎﻝ‪ : ‬ﺗﻔﻠﱠﺖﱠ‪ ‬ﻣﻨﻲ‪ ‬ﻳﺎ‪ ‬ﺃﺣﻤﺪ‪ . ‬ﻓﻘﻠﺖ‪ : ‬ﻻ‪ ‬ﺑﻌﺪ؛‪ ‬ﻣﺎ‪ ‬ﺩﺍﻡ‪ ‬ﺭﻭﺣﻲ‪ ‬ﻓﻲ‪ ‬ﺍﻟﺠﺴﺪ‪ ‬ﻓﻼ‪ ‬ﺃﻏﺘﺮﱡ‪ ‬ﺑﺴﻼﻣﺘﻲ‪ ‬ﻣﻨﻚ‪ " . ‬ﺷﺮﺡ‪ ‬ﺳﻠﻚ‪ ‬ﺍﻟﻌﻴﻦ‪. 190 " ‬‬
‫ﻋﻠﻴﻪ‪ ،‬ﻭ ﻳﻜﺮﻩ ﺍﳌﻮﺕ ﻋﻠﻰ ﻏﲑﻩ ﻣﻦ ﺍﻷﺩﻳﺎﻥ‪ ،‬ﻭ ﻻ ﻳﺰﺍﻝ ﺩﺍﻋﻴﺎﹰ ﻭ ﻣﺘﻀﺮ‪‬ﻋﺎ ﻭ ﺳﺎﺋﻼﹰ ﻣﻦ ﺍﷲ ﺃﻥ ﻳﺘﻮﻓﱠﺎﻩ‬

‫ﻣﺴﻠﻤﺎ‪ ،‬ﻭ ﺑﺬﻟﻚ ﻭﺻﻒ ﺍﷲ ﺃﻧﺒﻴﺎﺀﻩ ﻭ ﺍﻟﺼﺎﳊﲔ ﻣﻦ ﻋﺒﺎﺩﻩ ﻓﻘﺎﻝ ﳐﱪﺍﹰ ﻋﻦ ﻳﻮﺳﻒ ﺑﻦ ﻳﻌﻘﻮﺏ‬

‫ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻼﻡ‪" :‬ﺃﻧﺖ ﻭﱄﱢ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭ ﺍﻵﺧﺮﺓ ﺗﻮﻓﱠﲏ ﻣﺴﻠﻤﺎﹰ ﻭ ﺃﳊﻘﲏ ﺑﺎﻟﺼﺎﳊﲔ"‪ .‬ﻗﺎﻝ ﻭ ﻋﻠﻰ‬

‫ﺍﻹﻧﺴﺎﻥ ﺍﻻﺟﺘﻬﺎﺩ ﰲ ﺣﻔﻆ ﺇﺳﻼﻣﻪ ﻭ ﺗﻘﻮﻳﺘﻪ؛ ﺑﻔﻌﻞ ﻣﺎ ﺃﹸﻣﺮ ﺑﻪ ﻣﻦ ﻃﺎﻋﺔ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻓﺈﻥ ﺍﳌﻀﻴ‪‬ﻊ‬

‫ﻷﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻣﺘﻌﺮ‪‬ﺽ ﻟﻠﻤﻮﺕ ﻋﻠﻰ ﻏﲑ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈﻥ ﺗﺮﻛﻪ ﻟﺬﻟﻚ ﺩﻟﻴﻞﹲ ﻋﻠﻰ ﺍﺳﺘﻬﺎﻧﺘﻪ ﻟﻠﺪﻳﻦ ﻭ‬

‫ﻋﻠﻰ ﺍﻻﺳﺘﺨﻔﺎﻑ ﺑﻪ‪ ،‬ﻓﻠﻴﺤﺬﺭ ﺍﳌﺴﻠﻢ ﻣﻦ ﺫﻟﻚ ﻏﺎﻳﺔ ﺍﳊﺬﺭ‪ ،‬ﻭ ﻋﻠﻴﻪ ﺃﻳﻀﺎﹰ ﺃﻥ ﳚﺎﻧﺐ ﺍﳌﻌﺎﺻﻲ ﻭ‬

‫ﺍﻵﺛﺎﻡ‪ ،‬ﻓﺈ‪‬ﺎ ﺗﻀﻌﻒ ﺍﻹﺳﻼﻡ ﻭ ﺗﻮﻫﻨﻪ ﻭ ﺗﺰﻟﺰﻝ ﻗﻮﺍﻋﺪﻩ‪ ،‬ﻭ ﺗﻌﺮ‪‬ﺿﻪ ﻟﻠﺴﻠﺐ ﻋﻨﺪ ﺍﳌﻮﺕ‪ .‬ﻛﻤﺎ ﻭﻗﻊ‬

‫ﺫﻟﻚ – ﻭﺍﻟﻌﻴﺎﺫ ﺑﺎﷲ – ﻟﻜﺜﲑ ﻣﻦ ﺍﳌﻼﺑﺴﲔ ﻭ ﺍﳌﺼﺮ‪‬ﻳﻦ ﻋﻠﻴﻬﺎ‪ .‬ﻭ ﰲ ﻗﻮﻟﻪ ﺗﻌﺎﱃ‪" :‬ﰒ ﻛﺎﻥ ﻋﺎﻗﺒﺔ‬

‫ﺍﻟﺬﻳﻦ ﺃﺳﺎﺅﻭﺍ ﺍﻟﺴﻮﺃﻯ ﺃﻥ ﻛﺬﺑﻮﺍ ﺑﺂﻳﺎﺕ ﺍﷲ ﻭ ﻛﺎﻧﻮﺍ ‪‬ﺎ ﻳﺴﺘﻬﺰﺅﻭﻥ" ﻣﺎ ﻳﺪﻝ ﻋﻠﻰ ﺫﻟﻚ‪ .‬ﻭ ﺧﺬ‬

‫ﺍﺣﺬﺭ‬ ‫ﻧﻔﺴﻚ ﺑﺎﻣﺘﺜﺎﻝ ﺃﻭﺍﻣﺮ ﺍﷲ ﺗﻌﺎﱃ ﻭﺍﺟﺘﻨﺎﺏ ﻧﻮﺍﻫﻴﻪ‪ ،‬ﻭ ﺇﻥ ﻭﻗﻌﺖ ﰲ ﺷﻲﺀ ﻓﺘﺐ ﺇﱃ ﺍﷲ ﻣﻨﻪ‪ ،‬ﻭ‬

‫ﻛﻞ ﺍﳊﺬﺭ ﻣﻦ ﺍﻹﺻﺮﺍﺭ ﻋﻠﻴﻪ؛ ﻭ ﻻ ﺗﺰﻝ ﺳﺎﺋﻼﹰ ﻣﻦ ﺍﷲ ﺗﻌﺎﱃ ﺣﺴﻦ ﺍﳋﺎﲤﺔ‪ ،‬ﻓﻘﺪ ﺑﻠﻐﻨﺎ ﺃﻥ ﺍﻟﺸﻴﻄﺎﻥ‬

‫– ﻟﻌﻨﻪ ﺍﷲ – ﻳﻘﻮﻝ‪ :‬ﻗﺼﻢ ﻇﻬﺮﻱ ﺍﻟﺬﻱ ﻳﺴﺄﻝ ﺍﷲ ﺣﺴﻦ ﺍﳋﺎﲤﺔ‪ .‬ﺃﻗﻮﻝ‪ :‬ﻣﱴ ﻳﻌﺠﺐ ﻫﺬﺍ ﺑﻌﻤﻠﻪ‬

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‫‪ .‬ﻭ ﺃﻛﺜﺮ‪ ‬ﻣﻦ ﺍﳊﻤﺪ ﻭ ﺍﻟﺸﻜﺮ ﻋﻠﻰ ﻧﻌﻤﺔ ﺍﻹﺳﻼﻡ‪ ،‬ﻓﺈ‪‬ﺎ ﺃﻋﻈﻢ ﺍﻟﻨﻌﻢ ﻭ‬ ‫ﺃﺧﺎﻑ ﺃﻥ ﻗﺪ ﻓﻄﻦ‬

‫ﺃﻛﱪﻫﺎ‪ ،‬ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻟﻮ ﺃﻋﻄﻰ ﺍﻟﺪﻧﻴﺎ ﲝﺬﺍﻓﲑﻫﺎ ﻋﺒﺪﺍﹰ ﻭ ﻣﻨﻌﻪ ﻋﻦ ﺍﻹﺳﻼﻡ ﻟﻜﺎﻥ ﺫﻟﻚ ﻭﺑﺎﻻﹰ ﻋﻠﻴﻪ‪،‬‬

‫ﻭ ﻟﻮ ﺃﻋﻄﺎﻩ ﺍﻹﺳﻼﻡ ﻭ ﻣﻨﻌﻪ ﺍﻟﺪﻧﻴﺎ ﱂ ﻳﻀﺮ‪‬ﻩ ﺫﻟﻚ‪ ،‬ﻷﻥ ﺍﻷﻭﻝ ﳝﻮﺕ ﻓﻴﺼﲑ ﺇﱃ ﺍﻟﻨﺎﺭ‪ ،‬ﻭ ﻫﺬﺍ ﺍﻟﺜﺎﱐ‬

‫ﳝﻮﺕ ﻓﻴﺼﲑ ﺇﱃ ﺍﳉﻨﺔ‪.‬‬

‫ﺟﻼﹰ ﻣﻦ ﺳﻮﺀ ﺍﳋﺎﲤﺔ؛ ﻓﺈﻥ ﺍﷲ ﺗﻌﺎﱃ ﻣﻘﻠﺐ ﺍﻟﻘﻠﻮﺏ‬

‫ﻭ ﻋﻠﻴﻚ ﺃﻥ ﻻ ﺗﺰﺍﻝ ﺧﺎﺋﻔﺎﹰ ﻭ‪ِ ‬‬

‫ﻳﻬﺪﻱ ﻣ‪‬ﻦ ﻳﺸﺎﺀ‪ ،‬ﻭ ﻳﻀﻞ ﻣﻦ ﻳﺸﺎﺀ‪.‬‬

‫ﻗﺎﻝ‪ :‬ﻭ ﻗﺪ ﻛﺎﻥ ﺍﻟﺴﻠﻒ ﺍﻟﺼﺎﱀ – ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻬﻢ – ﰲ ﻏﺎﻳﺔ ﺍﳊﺬﺭ ﻣﻦ ﺳﻮﺀ‬

‫ﺍﳋﺎﲤﺔ ﻣﻊ ﺻﻼﺡ ﺃﻋﻤﺎﳍﻢ ﻭ ﻗﻠﱠﺔ ﺫﻧﻮ‪‬ﻢ‪.‬‬

‫ﺍﻟﺬﻳﻦ ﳜﺘﻤﻮﻥ ﲞﺎﲤﺔ ﺍﻟﺴﻮﺀ ﻛﺜﲑ‬

‫ﻭ ﺍﻋﻠﻢ ﺃﻥ ﻛﺜﲑﺍﹰ ﻣﺎ ﳜﺘﻢ ﲞﺎﲤﺔ ﺍﻟﺴﻮﺀ ﻟﻠﺬﻳﻦ ﻳﺘﻬﺎﻭﻧﻮﻥ ﺑﺎﻟﺼﻼﺓ ﺍﳌﻔﺮﻭﺿﺔ ﻭ‬

‫ﺍﻟﺰﻛﺎﺓ ﺍﻟﻮﺍﺟﺒﺔ‪ ،‬ﻭ ﺍﻟﺬﻳﻦ ﻳﺘﺘﺒﻌﻮﻥ ﻋﻮﺭﺍﺕ ﺍﳌﺴﻠﻤﲔ‪ ،‬ﻭ ﺍﻟﺬﻳﻦ ﻳﻨﻘﺼﻮﻥ ﺍﳌﻜﻴﺎﻝ ﻭ ﺍﳌﻴﺰﺍﻥ‪ ،‬ﻭ ﺍﻟﺬﻳﻦ‬

‫ﳜﺪﻋﻮﻥ ﺍﳌﺴﻠﻤﲔ ﻭ ﻳﻐﺸﻮ‪‬ﻢ ﻭ ﻳﻠﺒﺴﻮﻥ ﻋﻠﻴﻬﻢ ﰲ ﺃﻣﻮﺭ ﺍﻟﺪﻳﻦ ﻭ ﺍﻟﺪﻧﻴﺎ‪ ،‬ﻭ ﺍﻟﺬﻳﻦ ﻳﻜﺬﺑﻮﻥ ﺃﻭﻟﻴﺎﺀ‬

‫ﺍﷲ ﻭ ﻳﻨﻜﺮﻭﻥ ﻋﻠﻴﻬﻢ ﺑﻐﲑ ﺣﻖ‪ ،‬ﻭ ﺍﻟﺬﻳﻦ ﻳﺪ‪‬ﻋﻮﻥ ﺃﺣﻮﺍﻝ ﺍﻷﻭﻟﻴﺎﺀ ﻭ ﻣﻘﺎﻣﺎ‪‬ﻢ ﻣﻦ ﻏﲑ ﺻﺪﻕ‪ ،‬ﻭ‬

‫ﺃﺷﺒﺎﻩ ﺫﻟﻚ ﻣﻦ ﺍﻷﻣﻮﺭ ﺍﻟﺸﻨﻴﻌﺔ‪.‬‬

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‫ﻭ ﻣﻦ ﺃﺧﻮﻑ ﻣﺎ ﻳ‪‬ﺨﺎﻑ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﺳﻮﺀُ ﺍﳋﺎﲤﺔ‪ ،‬ﺍﻟﺒﺪﻋﺔﹸ ﰲ ﺍﻟﺪﻳﻦ‪ ،‬ﻭ ﻛﺬﻟﻚ‬

‫ﺇﺿﻤﺎﺭ ﺍﻟﺸﻚ ﰲ ﺍﷲ ﻭ ﺭﺳﻮﻟﻪ ﻭ ﺍﻟﻴﻮﻡ ﺍﻵﺧﺮ‪ ،‬ﻓﻠﻴﺤﺬﺭ ﺍﳌﺴﻠﻢ ﻣﻦ ﺫﻟﻚ ﻏﺎﻳﺔ ﺍﳊﺬﺭ‪ ،‬ﻭ ﻻ ﻋﺎﺻﻢ‬

‫ﻣﻦ ﺃﻣﺮ ﺍﷲ ﺇﻻ ﻣﻦ ﺭﺣﻢ‪ ،‬ﺍﻟﻠﻬﻢ ﻳﺎ ﺃﺭﺣﻢ ﺍﻟﺮﺍﲪﲔ ﻧﺴﺄﻟﻚ ﺑﻨﻮﺭ ﻭﺟﻬﻚ ﺍﻟﻜﺮﱘ ﺃﻥ ﺗﺘﻮﻓﱠﺎﻧﺎ ﻣﺴﻠﻤﲔ‪،‬‬

‫ﻭ ﺃﻥ ﺗﻠﺤﻘﻨﺎ ﺑﺎﻟﺼﺎﳊﲔ ﰲ ﻋﺎﻓﻴﺔ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ‪.‬‬

‫ﺃﺳﺒﺎﺏ ﺣﺴﻦ ﺍﳋﺎﲤﺔ‬

‫ﻭ ﺍﻋﻠﻢ ﺃﻥ ﺍﻟﻌﻠﻤﺎﺀ ﻧﺼﻮﺍ ﻋﻠﻰ ﺃﻥ‪ :‬ﻛﻞ ﻣﺎ ﻭﺭﺩ ﻓﻴﻪ ﻣﻦ ﺍﻷﺧﺒﺎﺭ ﺩﺧﻮﻝ ﺍﳉﻨﺔ ﺃﻭ‬

‫ﺍﻟﻨﺠﺎﺓ ﻣﻦ ﺍﻟﻨﺎﺭ‪ ،‬ﺃﻭ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﺃﻭ ﺍﳉﻮﺍﺯ ﻋﻠﻰ ﺍﻟﺼﺮﺍﻁ‪ ،‬ﺃﻭ ﺷﻔﺎﻋﺔ ﺍﻟﻨﱯ )ﺹ( ﺃﻭ‬

‫ﻣﺮﺍﻓﻘﺘﻪ ﺃﻭ ﺍﻟﻮﺭﻭﺩ ﻋﻠﻰ ﺣﻮﺿﻪ )ﺹ(‪ ،‬ﻓﻜﻞ ﺫﻟﻚ ﻣﻦ ﺃﺳﺒﺎﺏ ﺣﺴﻦ ﺍﳋﺎﲤﺔ‪ ،‬ﻭ ﻛﺬﺍ ﺍﻟﺸﻬﺎﺩﺓ‬

‫ﺍﻷﺧﺮﻭﻳﺔ‪ ،‬ﻭ ﺍﳌﻮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪ ،‬ﻭ ﺍﻻﺳﺘﻈﻼﻝ ﺑﻈﻞ ﺍﻟﻌﺮﺵ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﻭ ﺗﻔﺮﻳﺞ ﻛﺮﺑﺔ ﻣﻦ‬

‫ﻛﺮﺑﺎﺗﻪ‪ ،‬ﻭ ﻛﻞ ﻣﺎ ﺗﻀﻤﻦ ﻛﺮﺍﻣﺔ ﺃﺧﺮﻭﻳﺔ‪.‬‬

‫ﻗﺎﻝ ﺍﻟﺴﻴﺪ ﺍﻹﻣﺎﻡ ﺃﲪﺪ ﺑﻦ ﻋﻠﻮﻱ ﺑﺎﺣﺴﻦ ﺑﺎﻋﻠﻮﻱ – ﻧﻔﻊ ﺍﷲ ﺑﻪ – ﰲ ﻛﺘﺎﺑﻪ‬

‫ﻭﻓﱢﻖ ﻟﻠﻌﻤﻞ ﲟﻮﺟﺒﻪ‪ ،‬ﻛﻤﺎ‬

‫ﺍﳌﻘﺪﻡ ﺫﻛﺮﻩ‪ :‬ﻭ ﻛﺬﺍ ﻣﺎ ﻳﻀﺎﻫﻲ ﺫﻟﻚ ﻣﻦ ﺍﳌﺒﺸﺮﺍﺕ ﲝﺴﻦ ﺍﳋﺎﲤﺔ ﳌﻦ ‪‬‬

‫ﻧﺺ ﻋﻠﻴﻪ ﺍﻟﻨﻮﻭﻱ ﻭ ﻏﲑﻩ ﻣﻦ ﺍﻷﺋﻤﺔ؛ ﺇﺫ ﺍﻟﻜﺮﺍﻣﺔ ﲦﺔ ﺇﳕﺎ ﻳﻨﺎﳍﺎ ﻣﻦ ﻣﺎﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﺩﻭﻥ ﻏﲑﻩ‪.‬‬

‫ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻭ ﺫﻛﺮ ﻣﻦ ﺃﺳﺒﺎﺏ ﺫﻟﻚ ﻫﻮ ﻭ ﻏﲑﻩ‪ :‬ﺍﳌﻼﺯﻣﺔ ﺑﻌﺪ ﻛﻞ ﺻﻼﺓ ﻗﺮﺍﺀﺓ ﺍﻟﻔﺎﲢﺔ ﻭ‬

‫ﺍﻟﻜﺮﺳﻲ ﻭ "ﺁﻣﻦ ﺍﻟﺮﺳﻮﻝ" ﺇﱃ ﺁﺧﺮ‬ ‫"ﺍﱂ" ﺇﱃ "ﺍﳌﻔﻠﺤﻮﻥ" ﻭ "ﺇﳍﻜﻢ ﺇﻟﻪ ﻭﺍﺣﺪ" ﺍﻵﻳﺔ ﻭ ﺁﻳﺔ‬

‫ﺍﻟﺴﻮﺭﺓ‪ ،‬ﻭ "ﺷﻬﺪ ﺍﷲ" ﺇﱃ "ﺍﻟﻌﺰﻳﺰ ﺍﳊﻜﻴﻢ" ﻭ ﻳﻘﻮﻝ ﺑﻌﺪﻩ‪ :‬ﻭ ﺃﻧﺎ ﺃﺷﻬﺪ ﲟﺎ ﺷﻬﺪ ﺍﷲ ﺑﻪ‪ ،‬ﻭ ﺃﺳﺘﻮﺩﻉ‬

‫ﺍﷲ ﻫﺬﻩ ﺍﻟﺸﻬﺎﺩﺓ‪ ،‬ﻭ ﻫﻲ ﱄ ﻋﻨﺪ ﺍﷲ ﻭﺩﻳﻌﺔ‪" .‬ﺇﻥﱠ ﺍﻟﺪﻳﻦ ﻋﻨﺪ ﺍﷲ ﺍﻹﺳﻼﻡ ﻗﻞ ﺍﻟﻠﻬﻢ ﻣﺎﻟﻚ ﺍﳌﻠﻚ"‬

‫ﺇﱃ "ﺑﻐﲑ ﺣﺴﺎﺏ" ﻭ ﺍﻹﺧﻼﺹ ﺣﺸﺮﺍﹰ ﻭ ﺍﳌﻌﻮ‪‬ﺫﺗﲔ ﻣﺮﺓ ﻣﺮﺓ‪ .‬ﻭ ﺫﻛﺮ ﺫﻟﻚ ﺃﻳﻀﺎﹰ ﺍﻟﺴﻴﺪ ﺍﻟﻌﺎﺭﻑ‬

‫ﺑﺎﷲ ﺗﻌﺎﱃ ﻋﺒﺪ ﺍﷲ ﻣﲑﻏﲏ ﻓﺈﻧﻪ ﺫﻛﺮ ﺃﻥ ﻫﺬﻩ ﺍﻷﺫﻛﺎﺭ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﳋﺎﲤﺔ ﲝﺼﻮﻝ ﺣﺴﻦ ﺍﳋﺎﲤﺔ‪.‬‬

‫ﻭ ﻣﻨﻬﺎ‪ :‬ﺃﺫﻛﺎﺭ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭ ﻣﻦ ﺫﻟﻚ‪ :‬ﺻﺪﻗﺔ ﺍﻟﺴﺮ‪ ‬ﻓﺈ‪‬ﺎ ﺗﻄﻔﺊ ﻏﻀﺐ ﺍﻟﺮﺏ‪ ،‬ﻭ‬

‫ﺗﺪﻓﻊ ﻣﻴﺘﺔ ﺍﻟﺴﻮﺀ‪.‬‬

‫ﻭ ﻣﻨﻪ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﻣﻞﺀ ﺍﳌﻴﺰﺍﻥ ﻭ ﻣﻨﺘﻬﻰ ﺍﻟﻌﻠﻢ ﻭ ﻣﺒﻠﻎ ﺍﻟﺮﺿﺎ ﻭ ﺯِﻧ‪‬ﺔ ﺍﻟﻌﺮﺵ‬

‫ﺻﺒﺎﺣﺎﹰ ﻭ ﻣﺴﺎﺀً – ﺛﻼﺙ ﻣﺮﺍﺕ‪.‬‬

‫ﻭ ﻣﻨﻪ‪ :‬ﺯﻳﺎﺭﺓ ﺭﺳﻮﻝ ﺍﷲ )ﺹ( ﻭ ﺳﺆﺍﻝ ﺍﻟﻮﺳﻴﻠﺔ‪.‬‬

‫ﻭ ﻣﻨﻪ‪ :‬ﺍﻟﺴﻼﻡ ﰲ ﻳﻮﻡ ﺃﻭ ﻟﻴﻠﺔ ﻋﻠﻰ ﻋﺸﺮﺓ ﺃﻭ ﻋﺸﺮﻳﻦ ﻣﺴﻠﻤﺎﹰ ﳎﻤﻮﻋﲔ ﺃﻭ‬

‫ﻓﺮﺍﺩﻯ‪ ،‬ﻭ ﺇﻃﻌﺎﻡ ﺍﻟﻴﺘﻴﻢ‪ ،‬ﻭ ﺳﺆﺍﻝ ﺍﳉﻨﺔ ﺛﻼﺛﺎﹰ‪ ،‬ﻭ ﺍﻷﺫﺍﻥ ﺍﺛﲏ ﻋﺸﺮ ﺳﻨﺔ‪ ،‬ﻭ ﺇﺧﺮﺍﺝ ﺍﻷﺫﻯ ﻣﻦ‬
‫ﺍﳌﺴﺠﺪ‪ ،‬ﻭ ﺇﺳﺒﺎﻍ ﺍﻟﻮﺿﻮﺀ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﺒﺎﺭﺩﺓ‪ ،‬ﻭ ﺍﻹﻫﻼﻝ ﲝﺠﺔ ﺃﻭ ﻋﻤﺮﺓ ﻣﻦ ﺍﳌﺴﺠﺪ ﺍﻷﻗﺼﻰ‪ ،‬ﻭ‬

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‫ﺻﺒﺎﺣﺎﹰ ﻭ ﻣﺴﺎﺀً‪ ،‬ﻭ ﺇﻧﻔﺎﻕ ﺯﻭﺟﲔ ﰲ ﺳﺒﻴﻞ ﺍﷲ؛ ﺃﻱ ﺷﻴﺌﲔ ﻣﻦ ﻛﻞ‬ ‫ﺍﻹﺗﻴﺎﻥ ﺑﺴﻴﺪ ﺍﻻﺳﺘﻐﻔﺎﺭ‬

‫ﺷﻲﺀ‪ ،‬ﻭ ﺍﻟﺘﺤﻤﻴﺪ ﻭ ﺍﻟﺘﺮﺟﻴﻊ ﻋﻨﺪ ﻣﻮﺕ ﺍﻟﻮﻟﺪ‪ ،‬ﻭ ﻣﻮﺕ‪ ‬ﺍﻟﻄﻔﻞ ﻟﻺﻧﺴﺎﻥ‪ ،‬ﻭ ﺻﻼﺓ ﻣﺎﺋﺔ ﺷﺨﺺ‪ ،‬ﺃﻭ‬

‫ﺃﺭﺑﻌﲔ ﺛﻼﺛﺔ ﺻﻔﻮﻑ ﻋﻠﻰ ﺍﳌﻴﺖ‪ ،‬ﻭ ﺍﻟﺼﱪ ﻋﻨﺪ ﺍﻟﺼﺪﻣﺔ ﺍﻷﻭﱃ‪ ،‬ﻭ ﺻﻴﺎﻡ ﲦﺎﻧﻴﺔ ﻣﻦ ﺷﻬﺮ ﺭﺟﺐ‪ ،‬ﻭ‬

‫ﺻﻼﺓ ﺃﺭﺑﻊ ﺭﻛﻌﺎﺕ ﰲ ﺍﳉﺎﻣﻌﺔ ﻳﻮﻡ ﺍﳉﻤﻌﺔ ﺑﺴﻮﺭﺓ "ﺍﻹﺧﻼﺹ"؛ ﰲ ﻛﻞ ﺭﻛﻌﺔ ﲬﺴﲔ ﻣﺮﺓ‪ ،‬ﻭ‬

‫ﺭﻣﻲ ﺳﻬﻢ ﺃﻭ ﺻﻨﻌﺘﻪ ﰲ ﺳﺒﻴﻞ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻭ ﺗﻌﻠﱡﻢ ﻛﻠﻤﺔ ﺃﻭ ﻛﻠﻤﺘﲔ ﺃﻭ ﺛﻼﺛﺎﹰ ﺃﻭ ﺃﺭﺑﻌﺎﹰ ﺃﻭ ﲬﺴﺎﹰ ﳑﺎ‬

‫ﻓﺮﺽ ﺍﷲ ﺗﻌﺎﱃ ﻓﻴﺘﻌﻠﹼﻤﻬﻦ ﺃﻭ ﻳﻌﻠﱢﻤﻬﻦ‪.‬‬

‫ﻭ ﻣﻦ ﺫﻟﻚ‪ :‬ﺇﺣﺴﺎﻥ ﺍﻟﻮﺿﻮﺀ ﰒ ﺻﻼﺓ ﺭﻛﻌﺘﲔ؛ ﻳﻘﺒﻞ ﺑﻘﻠﺒﻪ ﻭ ﺑﻮﺟﻬﻪ ﻋﻠﻴﻬﻤﺎ ﻭ‬

‫ﻳﻘﻮﻝ‪ :‬ﺭﺿﻴﺖ ﺑﺎﷲ ﺭﺑﺎﹰ ﻭ ﺑﺎﻹﺳﻼﻡ ﺩﻳﻨﺎﹰ ﻭ ﲟﺤﻤﺪ ﻧﺒﻴﺎﹰ‪ ،‬ﻭ ﺍﳉﻠﻮﺱ ﰲ ﻣﺼﻼﻩ ﺑﻌﺪ ﺻﻼﺓ ﺍﻟﻔﺠﺮ‬

‫ﺫﺍﻛﺮﺍﹰ ﺣﱴ ﺗﻄﻠﻊ ﺍﻟﺸﻤﺲ‪ ،‬ﻭ ﻗﺮﺍﺀﺓ ﺧﻮﺍﺗﻴﻢ ﺳﻮﺭﺓ ﺍﻟﺒﻘﺮﺓ ﻣﻦ ﻟﻴﻞ ﺃﻭ ‪‬ﺎﺭ ﻭ ﺍﳌﻮﺕ ﻣﻦ ﻳﻮﻣﻪ ﺃﻭ ﻟﻴﻠﺘﻪ‪،‬‬

‫ﻭ ﻗﺮﺍﺀﺓ "ﺃﺳﻠﻤﺖ ﻧﻔﺴﻲ ﺇﻟﻴﻚ‪ ،‬ﻭ ﻭﺟ‪‬ﻬﺖ ﻭﺟﻬﻲ ﺇﻟﻴﻚ‪ ،‬ﻭ ﻓﻮ‪‬ﺿﺖ ﺃﻣﺮﻱ ﻋﻠﻴﻚ‪ ،‬ﻭ ﺃﳉﺄﺕ ﻇﻬﺮﻱ‬

‫ﻋﻠﻴﻚ؛ ﺭﻏﺒﺔ ﻭ ﺭﻫﺒﺔ ﺇﻟﻴﻚ‪ ،‬ﻻ ﻣﻠﺠﺄ ﻭ ﻻ ﻣﻨﺠﺎ ﻣﻨﻚ ﺇﻻ ﺇﻟﻴﻚ‪ ،‬ﺁﻣﻨﺖ ﺑﻜﺘﺎﺑﻚ ﺍﻟﺬﻱ ﺃﻧﺰﻟﺖ‪ ،‬ﻭ‬

‫ﻧﺒﻴﻚ ﺍﻟﺬﻱ ﺃﺭﺳﻠﺖ"‪ ،‬ﻭ ﰲ ﺍﻟﺮﻭﺍﻳﺔ‪" :‬ﺇﺫﺍ ﺃﺗﻴﺖ ﻣﻀﺠﻌﻚ‪ ،‬ﻓﺘﻮﺿﺄ ﰒ ﺍﺿﻄﺠﻊ‪ ‬ﻋﻠﻰ ﺷﻘﱢﻚ ﺍﻷﳝﻦ‪،‬‬

‫ﰒ ﻗﻞ‪ :‬ﺍﻟﻠﻬﻢ ‪ ...‬ﺇﱃ ﺁﺧﺮﻩ‪ ،‬ﻭ ﳚﻌﻠﻬ‪‬ﻦ ﺁﺧﺮ ﻣﺎ ﻳﺘﻜﻠﻢ ﺑﻪ‪ .‬ﻭ ﰲ ﺭﻭﺍﻳﺔ ﺃﺧﺮﻯ ﺑﻼ ﺫﻛﺮ ﺍﻟﻮﺿﻮﺀ‪ ،‬ﻭ‬

‫ﳏﻤﺪﺍ ﺍﻟﺪﺭﺟﺔ ﻭ ﺍﻟﻮﺳﻴﻠﺔ‪ ،‬ﺍﻟﻠﻬﻢ ﺍﺟﻌﻞ ﰲ ﺍﳌﺼﻄﻔﲔ ﺻﺤﺒﺘﻪ‪ ،‬ﻭ ﰲ ﺍﻟﻌﺎﳌﲔ ﺩﺭﺟﺘﻪ‪،‬‬
‫ﹰ‬ ‫ﻂ‬
‫ﻣﻨﻪ‪ :‬ﺍﻟﻠﻬﻢ ﺃﻋ ِ‬

‫ﻭ ﰲ ﺍﳌﻘﺮﺑﲔ ﺫﻛﺮﻩ‪ ،‬ﻭ ﻋﻘﺐ ﻛﻞ ﺻﻼﺓ ﻗﺮﺍﺀﺓ "ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ"‪ ،‬ﻭ ﺍﻻﺳﺘﻐﻔﺎﺭ ﰲ ﺭﺟﺐ ﺳﺒﻌﲔ‬

‫ﺑﺎﻟﻐﺪﺍﺓ ﻭ ﺳﺒﻌﲔ ﺑﺎﻟﻌﺸﻲ ﺑﺼﻴﻐﺔ‪" :‬ﺍﻟﻠﻬﻢ ﺍﻟﻐﻔﺮ ﱄ ﻭ ﺍﺭﲪﲏ ﻭ ﺗ‪‬ﺐ‪ ‬ﻋﻠﻰ(‪ ،‬ﻭ ﺍﻷﺫﺍﻥ ﺍﺣﺘﺴﺎﺑﺎﹰ ﺳﺒﻊ‪‬‬

‫ﺳﻨﲔ‪ ،‬ﻭ ﻋﻨﺪ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ‪" :‬ﺍﻟﻠﻬﻢ ﺍﺧﺘﻢ ﻟﻨﺎ ﲞﲑ ﻭ ﺍﻓﺘﺢ ﻟﻨﺎ ﲞﲑ"‪ ،‬ﻭ ﰲ ﺍﻟﺴﺠﻮﺩ‪) :‬ﻳﺎ ﻣﻘﻠﺐ‬

‫ﺍﻟﻘﻠﻮﺏ ﺛﺒﺖ ﻗﻠﱯ ﻋﻠﻰ ﺩﻳﻨﻚ( ﺇﱃ ﻏﲑ ﺫﻟﻚ‪ ،‬ﻭ ﻟﻺﻣﺎﻡ ﺍﻟﺴﻴﻮﻃﻲ – ﺭﲪﻪ ﺍﷲ ﺗﻌﺎﱃ – ﰲ ﺫﻟﻚ‬

‫ﻣﺆﻟﻒ ﲰﺎﻩ "ﺃﺑﻮﺍﺏ ﺍﻟﺴﻌﺎﺩﺓ ﰲ ﺃﺳﺒﺎﺏ ﺍﻟﺸﻬﺎﺩﺓ" ﺧﺘﻢ ﺍﷲ ﻟﻨﺎ ﺑﺬﻟﻚ ﻭ ﻷﺣﺒﺎﺑﻨﺎ ﻭ ﺍﳌﺴﻠﻤﲔ ﺑﻼ ﳏﻨﺔ‬

‫ﻭ ﻻ ﻓﺘﻨﺔ ﺁﻣﲔ ﻳﺎ ﺭﺏ ﺍﻟﻌﺎﳌﲔ ﺍﻧﺘﻬﻰ‪.‬‬

‫ﻭ ﰲ "ﺑﻐﻴﺔ ﺍﳌﺴﺘﺮﺷﺪﻳﻦ" ﻣﺎ ﻧﺼﻪ‪ :‬ﻓﺎﺋﺪﺓ ﻧﻘﻞ ﻋﻦ ﺍﻟﻘﻄﺐ ﺍﳊﺪﺍﺩ ﺃﻥ ﳑﺎ ﻳﻮﺟﺐ‬

‫ﺣﺴﻦ ﺍﳋﺎﲤﺔ ﻋﻨﺪ ﺍﳌﻮﺕ ﺃﻥ ﻳﻘﻮﻝ ﺑﻌﺪ ﺍﳌﻐﺮﺏ ﺃﺭﺑﻊ ﻣﺮﺍﺕ‪ :‬ﺃﺳﺘﻐﻔﺮ ﺍﷲ ﺍﻟﺬﻱ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ‬

‫ﺍﻟﻘﻴﻮﻡ ﺍﻟﺬﻱ ﻻ ﳝﻮﻥ ﻭ ﺃﺗﻮﺏ ﺇﻟﻴﻪ‪ ،‬ﺭﺏ ﺍﻏﻔﺮ ﱄ‪.‬‬

‫‪13‬‬

‫ﻭﻫﻮ ﻣﺎ ﺭﻭﺍﻩ ﺷﺪ‪‬ﺍﺩ ﺑﻦ ﺃﻭﺱ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ – ﻋﻦ ﺍﻟﻨﱯ )ﺹ( ﻗﺎﻝ‪" :‬ﺳﻴ‪‬ﺪ ﺍﻻﺳﺘﻐﻔﺎﺭ ﺃﻥ ﻳﻘﻮﻝ‪ :‬ﺍﻟﻠﻬﻢ ﺃﻧﺖ ﺭﰊ ﻻ ﺇﻟﻪ ﺇﻻ ﺃﻧﺖ‪ ،‬ﺧﻠﻘﺘﲏ ﻭ ﺃﻧﺎ‬

‫ﺮ ﻣﺎ ﺻﻨﻌﺖ‪ ،‬ﺃﺑﻮﺀ ﻟﻚ ﺑﻨﻌﻤﺘﻚ ﻋﻠﻲ‪ ،‬ﻭ ﺃﺑﻮﺀ ﺑﺬﻧﱯ‪ ،‬ﻓﺎﻏﻔﺮ ﱄ ﻓﺈﻧﻪ ﻻ ﻳﻐﻔﺮ ﺍﻟﺬﻧﻮﺏ‬
‫ﻋﺒﺪﻙ‪ ،‬ﻭ ﺃﻧﺎ ﻋﻠﻰ ﻋﻬﺪﻙ ﻭ ﻭﻋﺪﻙ ﻣﺎ ﺍﻟﺘﻄﻌﺖ‪ ،‬ﺍﻋﻮﺫ ﺑﻚ ﻣﻦ ﺷ ‪‬‬

‫ﺇﻻ ﺃﻧﺖ ‪ .‬ﻣ‪‬ﻦ ﻗﺎﳍﺎ ﰲ ﺍﻟﻨﻬﺎﺭ ﻣﻮﻗﻨﺎﹰ ﻓﻤﺎﺕ ﻗﺒﻞ ﺃﻥ ﳝﺴﻲ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺃﻟﻪ ﺍﳉﻨﺔ ﻭ ﻣ‪‬ﻦ ﻗﺎﳍﺎ ﻣﻦ ﺍﻟﻠﻴﻞ ﻭ ﻫﻮ ﻣﻮﻗﻦ‪ ،‬ﻓﻤﺎﺕ ﻗﺒﻞ ﺃﻥ ﻳﺼﺒﺢ‪ ،‬ﻓﻬﻮ ﻣﻦ ﺃﻫﻞ‬

‫‪) .‬ﻣﻨﻪ(‪.‬‬‫ﺍﳉﻨﺔ"‪ .‬ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ‪ .‬ﻛﺬﺍ ﰲ "ﺫﺧﲑﺓ ﺍﳌﻌﺎﺩ" ﻓﺮﺍﺟﻌﻪ ﰲ ‪ 81‬ﻣﻦ ﻫﺎﻣﺶ "ﻋﻘﺪ ﺍﻟﻴﻮﺍﻗﻴﺖ" ﺝ ‪1‬‬
‫ﻭ ﻋﻦ ﺑﻌﺾ ﺍﻟﻌﺎﺭﻓﲔ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ ﺑﻌﺪ ﺻﻼﺓ ﺍﳌﻐﺮﺏ ﺃﻳﻀﺎﹰ ﻗﺒﻞ ﺃﻥ ﻳﺘﻜﻠﻢ‪ :‬ﺍﻟﻠﻬﻢ‬

‫ﺻﻞﱢ ﻋﻠﻰ ﺳﻴﺪﻧﺎ ﳏﻤﺪ ﻭ ﻋﻠﻰ ﺁﻟﻪ ﻭ ﺻﺤﺒﻪ ﺑﻌﺪﺩ ﻛﻞ ﺣﺮﻑ ﺟﺮﻯ ﺑﻪ ﺍﻟﻘﻠﻢ )ﻋﺸﺮ ﻣﺮﺍﺕ( ﻣﺎﺕ‬

‫ﻭ ﻓﻴﻪ ﰲ ﻣﻮﺿﻊ‬ ‫‪45‬‬ ‫ﻋﻠﻰ ﺍﻹﳝﺎﻥ‪ .‬ﺍﻩ‪" .‬ﺣﺪﺍﺋﻖ ﺍﻻﺭﻭﺍﺡ" ﻟﺒﺎﺳﻮﺩﺍﻥ‪" ،‬ﺑﻐﻴﺔ ﺍﳌﺴﺘﺮﺷﺪﻳﻦ"‪ .‬ﺍﻧﺘﻬﻰ‪.‬‬

‫ﺁﺧﺮ‪:‬‬

‫ﻓﺎﺋﺪﺓ ﻧﻘﻠﺖ ﻋﻦ ﺍﻹﻣﺎﻡ ﺍﻟﺸﻌﺮﺍﱐ‪ :‬ﺃﻥ ﻣﻦ ﻭﺍﻇﺐ ﻋﻠﻰ ﻫﺬﻳﻦ ﺍﻟﺒﻴﺘﲔ ﰲ ﻛﻞ ﻳﻮﻡ‬

‫ﲨﻌﺔ ﺗﻮﻓﺎﻩ ﺍﷲ ﺗﻌﺎﱃ ﻋﻠﻰ ﺍﻹﺳﻼﻡ ﻣﻦ ﻏﲑ ﺷﻚ ﻭ ﳘﺎ‪:‬‬

‫ﳉﺤِﻴﻢ‬
‫ﺭ ﺍ ﹶ‬
‫ﻭ ﻻ ﺃﻗﻮﻯ ﻋﻠﻰ ﻧﺎ ِ‬ ‫ﺇﳍﻲ ﹶﻟﺴ‪‬ﺖ‪ِ ‬ﻟ ﹾﻠﻔِﺮ‪‬ﺩ‪‬ﻭﺱ ﺃﹶﻫﻼﹰ‬

‫ﻌﻈِﻴﻢ‬
‫ﻓﹶِﺈﻧ‪‬ﻚ ﻏﺎﻓِﺮ‪ ‬ﺍﻟﺬﻧﺐ ﺍﻟ ‪‬‬ ‫ﺮ ﺫﻧﻮﰊ‬
‫ﺔ ﻭ ﺍﻏﻔ ‪‬‬
‫ﻓﻬ‪‬ﺐ‪ ‬ﱄ ﺗﻮﺑ ﹰ‬

‫ﻭ ﻧ‪‬ﻘﻞ ﻋﻦ ﺑﻌﻀﻬﻢ ﺃ‪‬ﻤﺎ ﻳ‪‬ﻘﺮﺁﻥ ﲬﺲ ﻣﺮﺍﺕ ﺑﻌﺪ ﺍﳉﻤﻌﺔ )ﺑﺎﺟﻮﺭﻱ( ﻓﺮﺍﺟﻌﻪ ﰲ‬

‫‪.‬‬‫ﺳﻨﻦ ﺍﳉﻤﻌﺔ ﰲ ‪77‬‬

‫ﻭ ﻓﻴﻪ‪ :‬ﻓﺎﺋﺪﺓ‪ :‬ﻳ‪‬ﺴﻦ‪ ‬ﺃﻥ ﻳﻘﻮﻝ ﺑﻌﺪ ﺗﻜﺒﲑﺓ ﺍﻹﺣﺮﺍﻡ‪ :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻋﻮﺫ ﺑﻚ ﺃﻥ ﺗﺼﺪ‪‬‬

‫ﻋﲏ ﻭﺟﻬﻚ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ‪ ،‬ﺍﻟﻠﻬﻢ ﺃﺣﻴﲏ ﻣﺴﻠﻤﺎﹰ ﻭ ﺃﻣﺘﲏ ﻣﺴﻠﻤﺎﹰ‪ .‬ﻭ ﻋﻨﺪ ﺧﺘﻢ ﺍﻟﻘﺮﺁﻥ‪ :‬ﺍﻟﻠﻬﻢ ﺍﺧﺘﻢ ﻟﻨﺎ‬

‫‪.‬‬‫ﲞﲑ‪ .‬ﻓﻜﻼ ﻫﺬﻳﻦ ﻭﺭﺩ ﺑﻪ ﺍﻟﻮﻋﺪ ﻟﻔﺎﻋﻠﻬﺎ ﺑﺎﳌﻮﺕ ﻋﻠﻰ ﺍﻹﺳﻼﻡ‪" .‬ﺣﺪﺍﺋﻖ ﺍﻷﺭﻭﺍﺡ" ﻓﺮﺍﺟﻌﻪ ﰲ ‪40‬‬
‫ﻭ ﺫﻛﺮ ﺍﻟﻘﻄﺐ ﺃﲪﺪ ﺿﻴﺎﺀ ﺍﻟﺪﻳﻦ ﰲ ﳎﻤﻮﻋﺔ ﺍﻷﺣﺰﺍﺏ ﻣﺎ ﻧﺼﻪ‪ :‬ﻫﺬﺍ ﺣﺰﺏ‬

‫ﺩﻋﺎﺀ ﺍﻟﻔﺮﺝ ﻷﰊ ﺟﻌﻔﺮ ﺍﳌﻨﺼﻮﺭ ﺑﺘﻌﻠﻴﻢ ﺍﳋﻀﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪ ،‬ﻣﻦ ﺩﻋﻰ ‪‬ﺬﺍ ﺍﻟﺪﻋﺎﺀ ﺻﺒﺎﺣﺎﹰ ﻭ ﻣﺴﺎﺀً‬

‫ﻫﺪﻣﺖ ﺫﻧﻮﺑﻪ ﻭ ﺩﺍﻡ ﺳﺮﻭﺭﻩ‪ ،‬ﻭ ﳏﻴﺖ ﺧﻄﺎﻳﺎﻩ‪ ،‬ﻭ ﺍﺳﺘﺠﻴﺐ ﺩﻋﺎﺅﻩ‪ ،‬ﻭ ﺑﺴﻂ ﻟﻪ ﰲ ﺭﺯﻗﻪ‪ ،‬ﻭ ﺃﹸﻋﻄﻲ‬

‫ﻄﻔﹾﺖ‪ ‬ﰲِ‬
‫ﺃﻣﻠﹶﻪ‪ ،‬ﻭ ﺃﻋﲔ ﻋﻠﻰ ﻋﺪﻭﻩ ‪ ،‬ﻭ ﻛﺘﺐ ﻋﻨﺪ ﺍﷲ ﺻﺪ‪‬ﻳﻘﺎ؛ ﻭ ﻻ ﳝﻮﺕ ﺇﻻ ﺷﻬﻴﺪﺍﹰ‪ :‬ﺍﻟﻠﻬﻢ‪ ‬ﻛﻤﺎ ﹶﻟ ﹶ‬

‫ﺭﺗِﻚ‪ ‬ﻋﻠﻰ ﺍﻟﻌﻈﻤﺎﺀ‪ ،‬ﻭ ﻋﻠﻤﺖ ﻣﺎ ﲢﺖ ﺃﺭﺿﻚ ﻛﻌﻠﻤﻚ ﲟﺎ‬

‫ﺪ‪‬‬‫ﻘ ‪‬‬
‫ﻋﻠﹶﻮ‪‬ﺕ‪ِ ‬ﺑ ﹸ‬
‫ﻤِﺘﻚ‪ ‬ﺩ‪‬ﻭﻥﹶ ﺍﻟﻠﻄﻔﺎﺀ‪ ،‬ﻭ ‪‬‬
‫ﻈ‪‬‬‫ﻋ ﹶ‬
‫‪‬‬

‫ﻓﻮﻕ ﻋﺮﺷﻚ‪ ،‬ﻭ ﻛﺎﻧﺖ ﻭﺳﺎﻭﺱ ﺍﻟﺼﺪﺭ ﻛﺎﻟﻌ‪‬ﻼِﻧ‪‬ﻴﺔِ ﻋﻨﺪﻙ‪ ،‬ﻭ ﻋﻼﻧﻴﺔﹸ ﺍﻟﻘﻮﻝِ ﻛﺎﻟﺴ‪‬ﺮ‪ ‬ﰲ ﻋﻠﻤﻚ‪،‬‬

‫ﻤﺘِﻚ‪ ،‬ﻭ ﺧﻀﻊ ﻛﻞ ﺫﻱ ﺳﻠﻄﺎﻥٍ ﻟﺴﻠﻄﺎﻧﻚ‪ ،‬ﻭ ﺻﺎﺭ ﺃﻣﺮ ﺍﻟﺪﻧﻴﺎ ﻭ ﺍﻵﺧﺮﺓ ﻛﹸﻠﻪ‪‬‬
‫ﻈ‪‬‬
‫ﻌ ﹶ‬
‫ﻓﺎﻧﻘﺎﺩ ﻛﻞ ﺷﻲ ِﻟ ‪‬‬

‫ﻮﻙ‪ ‬ﻋﻦ‬
‫ﻋﻔﹾ ‪‬‬
‫ﺑﻴﺪﻙ؛ ﺍﺟﻌﻞ ﱄ ﻣﻦ ﻛﻞ ﻫﻢ‪ ‬ﻭ ﻏﻢ‪ ‬ﺃﺻﺒﺤﺖ ﻭ ﺃﻣﺴﻴﺖ ﻓﻴﻪ ﻓﺮﺟﺎﹰ ﻭ ﳐﺮﺟﺎﹰ‪ ،‬ﺍﻟﻠﻬﻢ ﺇﻥ ‪‬‬

‫ﺟ‪‬ﺒﻪ‪ ‬ﳑﺎ ﻗﺼﺮﺕ‬

‫ﺳﺘ‪‬ﻮ‪ِ ‬‬
‫ﺫﻧﻮﰊ ﻭ ﲡﺎﻭﺯﻙ ﻋﻦ ﺧﻄﻴﺌﱵ ﻭ ﺳﺘﺮﻙ ﻋﻠﻰ ﻋﻤﻠﻲ ﺃﻃﻤﻌﺘﲏ ﺃﻥ ﺃﺳﺄﻟﻚ ﻣﺎ ﻻ ﺃ ‪‬‬

‫ﻓﻴﻪ‪ ،‬ﺃﺩﻋﻮﻙ ﺁﻣﻨﺎﹰ ﻭ ﺃﺳﺄﻟﻚ ﻣﺴﺘﺄﻧﺴﺎﹰ‪ ،‬ﻭ ﺇﻧﻚ ﺍﶈﺴﻦ ﺇﱄﱠ ﻭ ﺃﱐ ﳌﺴﻲﺀ ﺇﱃ ﻧﻔﺴﻲ ﻓﻴﻤﺎ ﻣﻀﻰ ﺑﻴﲏ ﻭ‬

‫ﻤ ﹾﻠﺘ‪‬ﲏ ﻋﻠﻰ ﺍﳉﹸﺮ‪‬ﺃﹰﺓِ ﻋﻠﻴﻚ‪،‬‬

‫ﺣ‪‬‬‫ﻘﺔﹶ ﺑﻚ ‪‬‬
‫ﺑﻴﻨﻚ‪ ،‬ﺗﺘﻮﺩﺩ ﺇﱄﱠ ﺑﻨﻌﻤﺘﻚ ﻭ ﺃ‪‬ﺗ‪‬ﺒﻐ‪‬ﺾ ﺇﻟﻴﻚ ﺑﺎﳌﻌﺎﺻﻲ‪ ،‬ﻭ ﻟﻜﻦ‪ ‬ﺍﻟﱢﺜ ﹶ‬

‫‪.‬‬‫ﹶﻓﻌ‪‬ﺪ ﺍﻟﻠﻬﻢ ﺑﻔﻀﻠﻚ ﻭ ﺇﺣﺴﺎﻧﻚ ﻋﻠ ‪‬ﻲ ﺇﻧﻚ ﺃﻧﺖ ﺍﻟﺮ‪‬ﺅ‪‬ﻭ‪‬ﻑ‪ ‬ﺍﻟﺮﺣﻴﻢ‪ .‬ﺍﻩ‪ 37 .‬ﺝ ‪1‬‬
‫ﻣﺮﺍﺭﺗﻪ ﻣﺎ ﺫﻛﺮﻩ‬ ‫ﻭ ﻣﻦ ﺍﻷﺳﺒﺎﺏ ﺍﻟﱵ ﺗﺴﻬﻞ ‪‬ﺎ ﺳﻜﺮﺍﺕ ﺍﳌﻮﺕ ﻭ ﻻ ﻳﺬﻭﻕ‬

‫ﻣﺆﻟﻒ "ﺭﻣﺎﺡ ﺣﺰﺏ ﺍﻟﺮﺣﻴﻢ" ﲟﺎ ﻟﻔﻈﻪ‪ :‬ﻭ ﺃﻣﺎ "ﺍﻟﺴﻼﻡ ﻋﻠﻴﻚ ﺃﻳﻬﺎ ﺍﻟﻨﱯ ﻭﺭﲪﺘﺎﷲ ﻭ ﺑﺮﻛﺎﺗﻪ" ﻓﻤﻦ‬

‫ﺑﻌﺾ ﻓﻀﺎﺋﻠﻪ‪ :‬ﺃﻥ ﻣ‪‬ﻦ ﺩﺍﻭﻡ ﻋﻠﻰ ﻗﺮﺍﺀﺗﻪ ﰲ ﻛﻞ ﻳﻮﻡ ﻣﺎﺋﺔ ﻣﺮﺓ ﻻ ﻳﺬﻭﻕ ﺳﻜﺮﺍﺕ ﺍﳌﻮﺕ‪.‬‬
‫ﻭ ﻗﺪ ﺃﺧﱪﱐ ﺳﻴﺪﻱ ﳏﻤﺪ ﺍﻟﻐﺎﱄ ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ؛ ﻭ ﺃﻧﺎ ﻣﻌﻪ ﰲ ﺍﳌﺪﻳﻨﺔ ﺍﳌﻨﻮﺭﺓ‪،‬‬

‫ﻋﻠﻰ ﺳﺎﻛﻨﻬﺎ ﺃﻓﻀﻞ ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴﻼﻡ‪ :‬ﺃﻥ ﺍﻟﺸﻴﺦ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻪ ﻭ ﺃﺭﺿﺎﻩ ﻋﻨﺎ ﺑﻪ – ﻛﺎﻥ ﳛﺾ‪‬‬

‫ﻋﻠﻰ ﺫﻟﻚ ﻭ ﺍﻟﺪﻭﺍﻡ ﻋﻠﻴﻪ ﻭ ﻳﻘﻮﻝ‪ :‬ﺇﻥ ﺍﳌﺪﺍﻭﻡ ﻋﻠﻴﻪ ﻻ ﻳﺬﻭﻕ ﻣﺮﺍﺭﺓ ﺍﳌﻮﺕ ﺃﺻﻼﹰ‪.‬‬

‫ﻗﻠﺖ‪ :‬ﻗﺪ ﺭﺃﻳﺖ ﰲ ﺑﻌﺾ ﺍﻟﻜﺘﺐ ﺃﻥ ﺑﻌﺾ ﺍﻟﺼﺎﳊﲔ ﺩﺍﻭﻡ ﻋﻠﻴﻪ ﻓﻤﺎﺕ ﻭ ﻫﻮ‬

‫‪.‬‬‫ﺳﺎﺟﺪ ﰲ ﺍﻟﺼﻼﺓ‪ .‬ﺍﻩ‪ 106 .‬ﺝ ‪2‬‬

‫ﻭ ﰲ "ﺍﳌﺸﺮﻉ ﺍﻟﺮﻭﻱ" ﻧﻘﻼﹰ ﻋﻦ ﺍﻟﻘﻄﺐ ﺳﻴﺪﻱ ﻋﺒﺪ ﺍﷲ ﺍﻟﻌﻴﺪﺭﻭﺱ – ﺭﺿﻲ ﺍﷲ‬

‫ﻋﻨﻪ ‪: -‬ﻣﻦ ﻗﺮﺃ ﺁﻳﺔ ﺍﻟﻜﺮﺳﻲ ﻳﺜﺒ‪‬ﺖ ﺍﷲ ‪‬ﺎ ﺍﻟﻘﻠﺐ ﻻ ﺳﻴﻤﺎ ﻋﻨﺪ ﺍﳌﻮﺕ‪" .‬ﺗﻘﺮﻳﺐ ﺍﻷﺻﻮﻝ"‪.‬‬

‫ﻓﺎﺋﺪﺓ‪ :‬ﺫﻛﺮ ﺍﻟﺸﻴﺦ ﺍﻹﻣﺎﻡ ﺑﺮﻫﺎﻥ ﺍﻟﺪﻳﻦ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺣﺴﻦ ﺍﻟﻜﻮﺭﺍﱐ – ﺭﲪﻪ ﺍﷲ – ﰲ ﻛﺘﺎﺏٍ ﹶ‬
‫ﺫﻛﹶﺮ ﻓﻴﻪ‬

‫ﲨﻠﺔ ﻣﻦ ﺍﻷﺫﻛﺎﺭ ﻭ ﺍﻟﺪﻋﺎﺕ‪ ،‬ﻗﺎﻝ‪ :‬ﻭ ﻣﻦ ﺣﺪﻳﺚ ﺍﺑﻦ ﻋﺒﺎﺱ – ﺭﺿﻲ ﺍﷲ ﻋﻨﻬﻤﺎ – ﻋﻦ ﺍﳊﻜﻴﻢ ﺍﻟﺘﺮﻣﺬﻱ ﻋﻦ‬

‫ﺟﱪﻳﻞ ﻋﻠﻴﻪ ﺍﻟﺴﻼﻡ‪" :‬ﺇﻥ ﺭﺑﻚ ﻳﻘﻮﻝ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻝ ﺩ‪‬ﺑ‪‬ﺮ ﻛﻞ ﺻﻼﺓ ﻣﻜﺘﻮﺑﺔ ﻣﺮﺓ ﻭﺍﺣﺪﺓ‪) :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﹸﻗﺪ‪‬ﻡ ﺇﻟﻴﻚ ﺑﲔ‬

‫ﺲ ﻭ ﳊﻈﺔٍ ﻭ ﶈﺔٍ ﻭ ﻃﺮﻓﺔٍ ﻳﻄﺮﻑ ‪‬ﺎ ﺃﻫﻞ ﺍﻟﺴﻤﺎﻭﺍﺕ ﻭ ﺃﻫﻞ ﺍﻷﺭﺽ ﻭ ﻛﻞ ﺷﻲﺀ ﻫﻮ ﰲ ﻋﻠﻤﻚ‬
‫ﻔ ٍ‬
‫ﻳﺪﻱ ﻛﻞ ‪‬ﻧ ﹶ‬

‫ﻛﺎﺋﻦ ﺃﻭ ﻗﺪ ﻛﺎﻥ ﺃﹸﻗﺪ‪‬ﻡ ﺇﻟﻴﻚ ﺑﲔ ﻳﺪﻱ ﺫﻟﻚ ﻛﻠﻪ "ﺃﷲ ﻻ ﺇﻟﻪ ﺇﻻ ﻫﻮ ﺍﳊﻲ ﺍﻟﻘﻴﻮﻡ‪ "...‬ﺇﱃ "ﺍﻟﻌﻠﻲ ﺍﻟﻌﻈﻴﻢ"‪ ،‬ﻓﺈﻥ‬

‫ﱄ ﻓﻴﻬﺎ ﺳﺒﻌﻮﻥ ﺃﻟﻒ ﺃﻟﻒ ﺣﺴﻨﺔ ﺣﱴ ﻳﻨﻔﺦ‬

‫ﺍﻟﻠﻴﻞ ﻭ ﺍﻟﻨﻬﺎﺭ ﺃﺭﺑﻌﺔ ﻭ ﻋﺸﺮﻭﻥ ﺳﺎﻋﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﺳﺎﻋﺔ ﺇﻻ ﻳﺼﻌﺪ ﺇ ﹶ‬

‫ﰲ ﺍﻟﺼﻮﺭ‪ ،‬ﻭ ﺗﺸﺘﻐﻞ ﺍﳌﻼﺋﻜﺔ ﺑﺬﻟﻚ؛ ﻭ ﻫﺬﺍ ﻣﺎ ﺃﻭﺻﻰ ﺑﻪ ﺍﻟﺸﻴﺦ ﳏﻴﻲ ﺍﻟﺪﻳﻦ – ﻗﺪﺱ ﺳﺮﻩ – ﰲ ﺍﻟﺒﺎﺏ ﺍﻟﺴﺎﺩﺱ‬

‫ﻭ ﺍﳋﻤﺴﲔ ﻣﻦ "ﺍﻟﻔﺘﻮﺣﺎﺕ"؛ ﻗﺎﻝ‪ :‬ﻭ ﻛﺬﻟﻚ ﺗﻘﻮﻝ ﰲ ﺇﺛﺮ ﻛﻞ ﺻﻼﺓ ﻓﺮﻳﻀﺔ ﻗﺒﻞ ﺍﻟﻜﻼﻡ‪ :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺇﻗﺪﻡ ﺇﻟﻴﻚ‬

‫‪14‬‬
‫‪.‬‬ ‫ﺮﻩ‪ ‬ﺍﻟﻜﻮﺭﺍﱐ‬
‫ﻛ‪‬‬‫ﺫ ﹶ‬
‫ﺑﲔ ﻳﺪﻱ ﻛﻞ ‪‬ﻧﻔﹶﺲ ‪ ...‬ﺇﱃ ﺁﺧﺮ ﻣﺎ ﻣﺮ‪ .‬ﺍﻧﺘﻬﻰ ﹶ‬

‫ﻭ ﻗﺪ ﻭﻗﻊ ﺍﻟﺴﺆﺍﻝ ﻋﻦ ﻗﻮﻟﻪ‪ :‬ﺍﻟﻠﻬﻢ ﺇﱐ ﺃﻗﺪﻡ ﺇﻟﻴﻚ ﺑﲔ ﻳﺪﻱ ﻛﻞ ‪‬ﻧﻔﹶﺲ‪ .‬ﺇﱃ ﺁﺧﺮﻩ‪ .‬ﻣﺎ ﺍﳌﺮﺍﺩ ﻣﻨﻪ؟‬

‫ﲑ ﺍﳌﻀﺎﻋﻔﺔ ﻭ ﺍﻟﺘﺤﺼﲔ؛ ﺑﺄﻥ ﻳﻜﻮﻥ ﻣﺎ ﻭﺭﺩ ﰲ ﻫﺬﻩ ﺍﻵﻳﺔ ﺍﻟﻜﺮﳝﺔ ﻣﻦ ﺍﻷﺟﻮﺭ ﺍﻟﱵ ﻳﺘﻌﺬﱠﺭ‬
‫ﻓﺄﺟﺒﺖ‪ :‬ﺇﻥ ﺍﳌﺮﺍﺩ ﺗﻜﺜ ‪‬‬

‫ﺣﺼﺮﻫﺎ‪ ،‬ﻭ ﻣﻦ ﺍﻟﺜﻮﺍﺏ ﺍﳉﺰﻳﻞ ﻭ ﺍﻟﻜﺮﺍﻣﺔ ﻟﻘﺎﺭﺋﻬﺎ ﰲ ﺍﻟﺪﻧﻴﺎ ﻭ ﺍﻵﺧﺮﺓ ﻛﺎﺋﻦ ﻭ ﻭﺍﻗﻊ ﺑﲔ ﻳﺪﻱ ﺗﻠﻚ ﺍﻷﺯﻣﻨﺔ ﺍﻟﱵ‬

‫ﻊ ﺍﻷﻭﻗﺎﺕ ﰲ ﺍﳊﻔﻆ‪ ،‬ﻭ ﻣﺎ ﻓﻴﻬﺎ ﻣﻦ ﺍﻟﺜﻮﺍﺏ‬

‫ﻻ ﻳﻜﺎﺩ ﻳﻈﻬﺮ ﳍﺎ ﺗﻘﺪﻳﺮ ﰲ ﺍﻟﺰﻣﻦ‪ ،‬ﻓﺘﺴﺘﻐﺮﻕ ﺗﻠﻚ ﺍﻟﻠﺤﻈﺎﺕ ﲨﻴ ‪‬‬

‫ﻣﻦ ﻛﻞ ﻣﺎ ﻭﺭﺩ‪ ،‬ﻭ ﺍﺧﺘﺼﺖ ﺑﻪ ﳑﺎ ﻋ‪‬ﻠﻢ‪ ،‬ﻭ ﳑﺎ ﱂ ﻳﻌﻠﻢ‪ ،‬ﻳﻜﻮﻥ ﻣﻘﺪﻣﺎﹰ ﺑﲔ ﻳﺪﻱ ﺗﻠﻚ ﺍﻟﺪﻗﺎﺋﻖ ﻣﻦ ﺍﻟﺰﻣﻦ ﻟﺘﺸﻤﻞ‬

‫ﺍﻹﺣﺎﻃﺔ ﻭ ﺍﻟﺘﺤﺼﻦ ﻭ ﺍﳊﻔﻆ ﻭ ﺍﻟﺜﻮﺍﺏ ﺍﻟﻌﻈﻴﻢ‪ ،‬ﻓﻴﻜﻮﻥ ﺫﻟﻚ ﻣﻌﺪﻭﺩﺍﹰ ﻭ ﻣﻌﺪ‪‬ﺍ ﻟﻪ ﺑﲔ ﻳﺪﻱ ﺗﻠﻚ ﺍﻵﻧﺎﺕ ﻭ‬

‫ﺍﻟﺸﻴﺌﺎﺕ‪.‬‬

‫ﻭ ﻳﺆﻳﺪ ﻫﺬﺍ ﺍﳌﻔﻬﻮﻡ ﻣﺎ ﺫﻛﺮﻩ ﺃﲪﺪ ﺍﻟﺴﺠﺎﻋﻲ ﺍﳌﺼﺮﻱ ﰲ ﺷﺮﺣﻪ ﻋﻠﻰ "ﺣﺰﺏ ﺍﻹﻣﺎﻡ ﺍﻟﻨﻮﻭﻱ" ﻋﻠﻰ ﻗﻮﻟﻪ‪ :‬ﻭ‬

‫ﺃﻗﺪﻡ ﺑﲔ ﻳﺪﻱ ﻭ ﺃﻳﺪﻳﻬﻢ ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ "ﻗﻞ ﻫﻮ ﺍﷲ ﺃﺣﺪ‪ "...‬ﺇﱃ ﺁﺧﺮﻫﺎ‪ ،‬ﺃﻱ ‪ :‬ﺍﺟﻌﻞ ﺫﻟﻚ ﻣﻘﺪﻣﹰﺎ ﰲ‬

‫ﺭﺍﺟﻌﻪ ﻣﻦ ﻫﺎﻣﺶ ﻋﻘﺪ ﺍﻟﻴﻮﺍﻗﻴﺖ ﻓﻔﻴﻪ ﻛﻼﻡ ﺁﺧﺮ ﰲ ﺫِﻛﺮ ﻣﻌﲎ‬ ‫ﺍﻟﺘﺤﺼﲔ ﻭ ﺍﻹﺣﺎﻃﺔ ﺍﻧﺘﻬﻰ‪" .‬ﺫﺧﲑﺓ ﺍﳌﻌﺎﺩ" ‪84‬‬
‫ﻣﺎ ﺫﹸﻛﺮ‪.‬‬

‫ﻭ ﰲ "ﺗﻨﻮﻳﺮ ﺍﻟﺼﺪﺭ ﺷﺮﺡ ﺣﺰﺏ ﺍﻟﱪ"‪ :‬ﻗﺎﻝ ﺍﻟﺘﺮﻣﺬﻱ‪ :‬ﺧﻠﺼﻨﺎ ﺣﺴﺎﺏ ﻟﻴﻠﺔ ﲦﺎﳕﺎﺋﺔ ﺃﻟﻒ ﺃﻟﻒ ﻭ ﺃﺭﺑﻌﲔ ﺃﻟﻔﺎﹰ ﻭ‬

‫ﺑﺎﻟﻨﻬﺎﺭ ﻣﺜﻠﻪ‪ ،‬ﻓﺬﻟﻚ ﺃﻟﻒ‪ ‬ﺃﻟﻒِ ﺃﻟﻒِ ﻭ ﺳﺖ ﻣﺎﺋﺔ ﺃﻟﻒ ﺃﻟﻒ؛ ﻫﺬﺍ ﰲ ﺍﻟﻴﻮﻡ ﻭ ﺍﻟﻠﻴﻠﺔ‪ ،‬ﻓﺤﻘﻴﻖ ﺃﻥ ﻳﺸﺘﻐﻞ ﺍﳌﻼﺋﻜﺔ‬

‫‪.‬‬‫ﺑﺬﻟﻚ‪ 123 .‬ﻣﻦ ﻫﺎﻣﺶ "ﳎﻤﻮﻋﺔ ﺍﻷﺣﺰﺍﺏ" ﺝ ‪1‬‬

‫‪ 14‬ﻗﺎﻟﻪ‪ ‬ﺻﺎﺣﺐ‪ " ‬ﺫﺧﻴﺮﺓ‪ ‬ﺍﻟﻤﻌﺎﺩ‪ " ‬ﻓﻲ‪ ‬ﺻﺤﻴﻔﺔ‪ " . 84 ‬ﻫﺎﻣﺶ‪ ‬ﺍﻻﺻﻞ‪." ‬‬
‫ﻭ ﻣﺎ ﻗﺎﻟﻪ ﺍﻟﺸﺎﺫﱄ ﰲ ﺣﺰﺏ ﺍﻟﱪ ﻫﻜﺬﺍ‪) :‬ﻭ ﻛﻞ ﺷﻲﺀ ﻫﻮ ﰲ ﻋﻠﻤﻚ ‪ ...‬ﺇﱁ(‪ ،‬ﺑﺪﻝ ﻣﻦ )ﻛﻞ ﺷﻲﺀ( ﰲ ﺍﳊﺪﻳﺚ‬

‫ﺍﳌﺬﻛﻮﺭ‪ ،‬ﻭ ﻓﺴﺮ ﻟﺬﻟﻚ ﺻﺎﺣﺐ "ﺗﻨﻮﻳﺮ ﺍﻟﺼﺪﺭ" ﻫﻜﺬﺍ‪ ،‬ﻭ ﺃﻗﱢﺪﻡ ﺇﻟﻴﻚ ﻗﺒﻞ ﻛﻞﱢ – ﺑﺎﳉﺮ ﻋﻄﻒ ﻋﻠﻰ "ﻛﻞﹼ"‬

‫ﻣﻦ ﻫﺎﻣﺶ "ﳎﻤﻮﻋﺔ ﺍﻷﺣﺰﺍﺏ"‪.‬‬ ‫ﺍﻷﻭﱃ – ﺷﻲﺀ ﻫﻮ ﰲ ﻋﻠﻤﻚ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻓﺮﺍﺣﻌﻪ ﻭ ﺗﺪﺑﺮﻩ ﰲ ‪119‬‬
‫ﻫﺬﻩ ﻓﺎﺋﺪﺓ ﻋﻈﻴﻤﺔ‪:‬‬

‫ﺍﻟﻜﺮﱘ‬ ‫ﻟﻶﻝ‬ ‫ﰒ‬ ‫ﻟﻠﻨﱯ‬ ‫ﺑﺎﺳﻢ ﺭﰊ ﻭ ﺍﻟﺼﻼﺓ ﻭ ﺍﻟﺴﻼﻡ‬

‫ﻧﺬﻛﺮ ﺗﺴﺒﻴﺢ ﺭﰊ ﺑﺎﻫﺘﻤﺎﻡ‬ ‫ﺑﻌﺪ ﻫﺬﺍ‪ ،‬ﻓﺎﺳﺘﻤﻌﻨﺎ ﻳﺎ ﳘﺎﻡ‬

‫ﺍﻟﺴﻼﻡ‬ ‫ﺭﲪﺔ ﺍﷲ ﻋﻠﻴﻪ ﻭ‬ ‫ﻗﺪ ﺃﺗﻴﻨﺎ ﺑﺎﻟﻨﻘﻮﻝ ﻋﻦ ﺇﻣﺎﻡ‬

‫ﺑﻌﺪ ﺗﺴﻌﲔ ﻭ ﺗﺴﻊ ﺑﺎﻟﺘﻤﺎﻡ‬ ‫ﻗﺪ ﺭﺃﻯ ﺍﷲَ ﺗﻌﺎﱃ ﰲ ﺍﳌﻨﺎﻡ‬

‫ﺑﺎﻟﻐﺪﺍﺓ ﻭ ﺍﻟﻌﺸﻲ ﺑﺎﻟﺪﻭﺍﻡ‬ ‫ﻗﺎﻝ ﻓﻴﻪ‪ :‬ﻣ‪‬ﻦ ﻳﺴﺒﺢ ﻳﺎ ﺇﻣﺎﻡ‬

‫ﻓﻬﻮ ﻧﺎﺝ ﻣﻦ ﻋﺬﺍﺏ ﺑﺎﻟﺴﻼﻡ‬ ‫ﺧﺎﻟﺼﺎﹰ ﺗﺴﺒﻴﺢ ﺁﺕٍ ﰲ ﺍﻟﻜﻼﻡ‬

‫ﺫﻛﺮ ﺗﺴﺒﻴﺢ ﺍﻹﻟﻪ ﰲ ﺍﳋﺘﺎﻡ‬ ‫ﻓﻬﻮ ﺗﺎﺝ ﺭﺃﺱ ﺣﻘﻲ ﻭ ﺍﳌﺮﺍﻡ‬

‫ﻫﺬﻩ ﻫﻲ ﺍﻟﺘﺴﺒﻴﺤﺎﺕ ﺍﳌﻨﺠﻴﺔ‪ :‬ﺑﺴﻢ ﺍﷲ ﺍﻟﺮﲪﻦ ﺍﻟﺮﺣﻴﻢ ﺳﺒﺤﺎﻥ ﺍﻷﺑﺪﻱ ﺍﻷﺑﺪ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﻟﻮﺍﺣﺪ ﺍﻷﺣﺪ‪ ،‬ﺳﺒﺤﺎﻥ‬

‫ﺍﻟﻔﺮﺩ ﺍﻟﺼﻤﺪ‪ ،‬ﺳﺒﺤﺎﻥ ﺭﺍﻓﻊ ﺍﻟﺴﻤﺎﺀ ﺑﻐﲑ ﻋﻤﺪ‪ ،‬ﺳﺒﺤﺎﻥ ﻣﻦ ﺑﺴﻂ ﺍﻷﺭﺽ ﻋﻠﻰ ﻣﺎﺀ ﲨﺪ‪ ،‬ﺳﺒﺤﺎﻥ ﻣﻦ ﺧﻠﻖ‬

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‫‪ ،‬ﺳﺒﺤﺎﻧﻪ ﻣﻦ ﻗﺴﻢ ﺍﻟﺮﺯﻕ ﻭ ﱂ ﻳﻨﺲ ﺃﺣﺪﺍﹰ‪ ،‬ﺳﺒﺤﺎﻧﻪ ﺍﻟﺬﻱ ﱂ ﻳﺘﺨﺬ ﺻﺎﺣﺒﺔ؛ ﻭ ﻻ‬ ‫ﺍﳋﻠﻖ ﻭ ﺃﺣﺼﺎﻫﻢ ﻋﺪﺩ‬

‫‪.‬‬‫ﻭﻟﺪﺍﹰ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﻟﺬﻱ ﱂ ﻳﻠﺪ ﻭ ﱂ ﻳﻮﻟﺪ ﻭ ﱂ ﻳﻜﻦ ﻟﻪ ﻛﻔﻮﺍﹰ ﺃﺣﺪ‪ .‬ﺍﻧﺘﻬﻰ‪ .‬ﻣﻦ ﻛﺘﺎﺏ ﺃﻟﻔﻪ ﺳﻠﻴﻤﺎﻥ ﺣﻘﻲ ‪44‬‬
‫)ﺭﺍﺟﻌﻪ(‪.‬‬

‫ﺣﻜﻰ ﺇﺑﺮﺍﻫﻴﻢ ﺑﻦ ﺃﺩﻫﻢ ﻋﻦ ﺑﻌﺾ ﺍﻷﺑﺪﺍﻝ ﺃﻧﻪ ﻗﺎﻡ ﺫﺍﺕ ﻟﻴﻠﺔ ﻳﺼﻠﻲ ﻋﻠﻰ ﺷﺎﻃﺊ ﺍﻟﺒﺤﺮ‪ ،‬ﻓﺴﻤﻊ ﺻﻮﺗﺎﹰﺕ ﻋﺎﻟﻴﺎﹰ‬

‫ﺑﺎﻟﺘﺴﺒﻴﺢ ﻭ ﱂ ﻳﺮ ﺃﺣﺪﹰﺍ ﻓﻘﺎﻝ‪ :‬ﻣﻦ ﺃﻧﺖ؟ ﺃﲰﻊ ﺻﻮﺗﻚ ﻭ ﻻ ﺃﺭﻯ ﺷﺨﺼﻚ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﺃﻧﺎ ﻣﻠﻚ ﻣﻦ ﺍﳌﻼﺋﻜﺔ ﻣﻮﻛﱠﻞ‬

‫‪‬ﺎﺫﺍ ﺍﻟﺒﺤﺮ‪ ،‬ﺍﺳﺒ‪‬ﺢ ﺍﷲ ﺗﻌﺎﱃ ‪‬ﺬﺍ ﺍﻟﺘﺴﺒﻴﺢ ﻣﺬ ﺧﻠﻖ‪ .‬ﻓﺴﺄﻟﻪ ﻋﻦ ﺛﻮﺍﺏ ﻣ‪‬ﻦ ﻗﺎﻝ ﻫﺬﺍ ﺍﻟﺘﺴﺒﻴﺢ‪ ،‬ﻓﻘﺎﻝ‪ :‬ﻣ‪‬ﻦ ﻗﺎﻟﻪ ﻣﺎﺋﺔ‬

‫ﻣﺮﺓ ﱂ ﳝﺖ ﺣﱴ ﻳﺮﻯ ﻣﻘﻌﺪﻩ ﰲ ﺍﳉﻨﺔ ﺃﻭ ﻳ‪‬ﺮﻯ ﻟﻪ؛ ﻭ ﻫﻮ ﻫﺬﺍ‪ :‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﻟﻌﻠﻲ‪ ‬ﺍﻟﺪﻳ‪‬ﺎﻥ ﺍﻟﺸﺪﻳﺪ ﺍﻷﺭﻛﺎﻥ‪،‬‬

‫ﺳﺒﺤﺎﻥ ﻣﻦ ﻳﺬﻫﺐ ﺑﺎﻟﻠﻴﻞ ﻭ ﻳﺄﺗﻰ ﺑﺎﻟﻨﻬﺎﺭ‪ ،‬ﺳﺒﺤﺎﻥ ﻣﻦ ﻻ ﻳﺸﻐﻠﻪ ﺷﺄﻥ ﻋﻦ ﺷﺄﻥ‪ ،‬ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﳊﻨ‪‬ﺎﻥ ﺍﳌﻨ‪‬ﺎﻥ‪،‬‬

‫‪.‬‬‫ﺳﺒﺤﺎﻥ ﺍﷲ ﺍﳌﺴﺒ‪‬ﺢ ﰲ ﻛﻞ ﻣﻜﺎﻥ‪ .‬ﻛﺬﺍ ﰲ "ﻣﺼﺒﺎﺡ ﺍﻟﻈﻼﻡ" ﻓﺮﺍﺟﻌﻪ ﰲ ‪32‬‬

‫‪ ‬ﺍﻟﺒﺮﺝ‪ ‬ﺍﻟﺮّﺍﺑﻊ‬
‫ﻓﻲ‪ ‬ﺑﻴﺎﻥ‪ ‬ﺩﺭﺟﺎﺕ‪ ‬ﺷﻮﺍﺋﺐ‪ ‬ﺍﻟﺮﻳﺎء‪ ‬ﻭ‪ ‬ﺍﻵﻓﺎﺕ‪ ‬ﺍﻟﻤﻜﺪﺭﺍﺕ‪ ‬ﻟﻺﺧﻼﺹ‬
‫ﻓﻠﻤﺎ ﻛﺎﻥ ﻣﻌﺮﻓﺘﻬﺎ ﻟﻠﺴﺎﻟﻚ ﻭ ﻟﻐﲑﻩ ﻣﻦ ﺍﳌﻬﻤ‪‬ﺎﺕ‪ ،‬ﻭ ﻛﺎﻥ ﺫﻛﺮ ﺍﻟﺮﻳﺎﺀ ﰲ ﻣﺴﺄﻟﺔ ﺍﻟﺴﺎﺋﻞ؛ ﺍﺭﺩﺕ ﺃﻥ ﺃﻭﺭﺩ ﻫﻨﺎ‬

‫ﻧﺒﺬﺓ ﻳﺴﲑﺓ ﻻ ﺑﺪ‪ ‬ﻟﻜﻞ ﺃﺣﺪ ﻣﻦ ﺍﻃﱢﻼﻋﻬﺎ ﻭ ﺍﻟﺘﺪﺑﺮ ﳌﺎ ﻓﻴﻬﺎ‪ ،‬ﻓﺎﻟﻜﺘﺐ‪ ،‬ﻭﺇﻥ ﻛﺎﻧﺖ ﻣﺸﺤﻮﻧﺔ ﺑﺬﻛﺮ ﺍﻟﺮﻳﺎﺀ ﻭ ﻏﲑﻩ‬

‫ﻣﻦ ﺍﻵﻓﺎﺕ ﺍﶈﺒﻄﺔ ﻟﻠﻌﻤﻞ‪ ،‬ﻟﻜﻨﻬﺎ ﻻ ﻳﻈﻔﺮ ﻋﻠﻴﻬﺎ ﻛﻞ ﺃﺣﺪ‪ ،‬ﻭ ﺃﺭﺟﻮ ﺍﷲ ﺗﻌﺎﱃ ﺃﻥ ﻳﻮﺻﻞ ﺇﱃ ﻫﺬﺍ ﺍﻟﻜﺘﺎﺏ ﻧﻈﺮﺓ‬

‫ﻣﻮﻓﻖ ﻓﻴﻌﻤﻞ ﲟﺎ ﻓﻴﻬﺎ ﻭ ﻟﻮ ﺑﺄﺩﱏ ﺷﻲﺀ‪ ،‬ﻭ ﺍﷲ ﺍﳌﻮﻓﱢﻖ ﻟﻜﻞ ﺧﲑ‪ ،‬ﻭ ﺍﶈﻮ‪‬ﻝ ﻋﻦ ﻛﻞ ﺷﺮ‪.‬‬

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‫‪ ‬ﻛﺬﺍ‪ ‬ﻓﻲ‪ ‬ﺍﻷﺻﻞ؛‪ ‬ﻓﺎﻓﻬﻢ‪ ) ‬ﻣﻨﻪ‪ .( ‬ﻭﺟﻪ‪ ‬ﺍﻟﻔﻬﻢ‪ : ‬ﻋﻠﱠﻪ‪ ‬ﻳﺤﺬﻑ‪ ‬ﺍﻟﺤﺮﻛﺔ‪ ‬ﻭ‪ ‬ﺍﻟﺘﻨﻮﻳﻦ‪ ‬ﻟﻀﺮﻭﺭﺓ‪ ‬ﺍﻟﻔﺎﺻﻠﺔ‪ ‬ﻭ‪ ‬ﺍﻟﺴﺠﻊ؛‪ ‬ﺇﺫ‪ ‬ﺍﻟﻔﺎﺻﻠﺔ‪ ‬ﻓﻲ‪ ‬ﺍﻟﻨﺜﺮ‪ ‬ﺑﻤﻨﺰﻟﺔ‪ ‬ﺍﻟﻘﺎﻓﻴﺔ‪ ‬ﻓﻲ‪ ‬ﺍﻟﺸﻌﺮ‪. ‬‬
‫‪ ‬ﻛﺬﺍ‪ ‬ﻓﻲ‪ ‬ﻛﺘﺐ‪ ‬ﺍﻟﻌﺮﻭﺽ‪.‬‬
 ‫ﻗﺎﻝ ﺣﺠﺔ ﺍﻹﺳﻼﻡ ﺍﻟﻐﺰﺍﱄ – ﺭﲪﻪ ﺍﷲ – ﰲ "ﺍﻹﺣﻴﺎﺀ"‪ :‬ﺍﻋﻠﻢ ﺍﻥ ﺍﻵﻓﺎﺕ ﺍﳌﺸﻮﺷﺔ ﻟﻺﺧﻼﺹ ﺑﻌﻀﻬﺎ ﺟﻠﻲ‪ ‬ﻭ‬

‫ﺑﻌﻀﻬﺎ ﺧﻔﻲ‪ ،‬ﻭ ﺑﻌﻀﻬﺎ ﺿﻌﻴﻒ ﻣﻊ ﺍﳉﻼﺀ‪ ،‬ﻭ ﺑﻌﻀﻬﺎ ﻗﻮﻱ ﻣﻊ ﺍﳋﻔﺎﺀ‪ ،‬ﻭ ﻻ ﻳﻔﻬﻢ ﺍﺧﺘﻼﻑ ﺩﺭﺟﺎ‪‬ﺎ ﰲ ﺍﳋﻨﺎﺀ ﻭ‬

‫ﺍﳉﻼﺀ ﺇﻻ ﲟﺜﺎﻝ‪ ،‬ﻭ ﺃﻇﻬﺮ ﻣﺸﻮﺷﺎﺕ ﺍﻹﺧﻼﺹ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻓﻠﻨﺬﻛﺮ ﻣﻨﻪ ﻣﺜﺎﻻﹰ ﻓﻨﻘﻮﻝ‪:‬‬

‫ﺩﺭﺟﺎﺕ‪ ‬ﺍﻟﺮﻳﺎء‬
‫ﺍﻟﺸﻴﻄﺎﻥ ﻳﺪﺧﻞ ﺍﻵﻓﺔ ﻋﻠﻰ ﺍﳌﺼﻠﻲ ﻣﻬﻤﺎ ﻛﺎﻥ ﳐﻠﺼﹰﺎ ﰲ ﺻﻼﺗﻪ‪ ،‬ﰒ ﻧﻈﺮ ﺇﻟﻴﻪ ﲨﺎﻋﺔ ﺍﻭ ﺩﺧﻞ ﻋﻠﻴﻪ ﺩﺍﺧﻞ‪ ،‬ﻓﻴﻘﻮﻝ‬

‫ﻟﻪ‪ :‬ﺣﺴ‪‬ﻦ ﺻﻼﺗﻚ ﺣﱴ ﻳﻨﻈﺮ ﺇﻟﻴﻚ ﻫﺬﺍ ﺍﳊﺎﺿﺮ ﺑﻌﲔ ﺍﻟﻮﻗﺎﺭ ﻭ ﺍﻟﺼﻼﺡ ﻭ ﻻ ﻳﺰﺩﺭﻳﻚ ﻭ ﻻ ﻳﻐﺘﺎﺑﻚ‪ ،‬ﻓﺘﺨﺸﻊ‬

‫ﺟﻮﺍﺭﺣﻪ‪ ،‬ﻭ ﺗﺴﻜﻦ ﺃﻃﺮﺍﻓﻪ‪ ،‬ﻭ ﲢﺴﻦ ﺻﻼﺗﻪ‪ ،‬ﻭ ﻫﺬﺍ ﻫﻮ ﺍﻟﺮﻳﺎﺀ ﺍﻟﻈﺎﻫﺮ‪ ،‬ﻭ ﻻ ﳜﻔﻰ ﺫﻟﻚ ﻋﻠﻰ ﺍﳌﺒﺘﺪﺋﲔ ﻣﻦ‬

‫ﺍﳌﺮﻳﺪﻳﻦ‪.‬‬

‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻧﻴﺔ‪ :‬ﻳﻜﻮﻥ ﺍﳌﺮﻳﺪ ﻗﺪ ﻓﻬﻢ ﻫﺬﻩ ﺍﻵﻓﺔ ﻭ ﺃﺧﺬ ﻣﻨﻬﺎ ﺣﺬﺭﻩ‪ ،‬ﻓﺼﺎﺭ ﻻ ﻳﻄﻴﻊ ﺍﻟﺸﻴﻄﺎﻥ ﻓﻴﻬﺎ ﻭ ﻻ ﻳﻠﺘﻔﺖ‬

‫ﻋﻠﻴﻪ ﻭ ﻳﺴﺘﻤﺮ ﰲ ﺻﻼﺗﻪ ﻛﻤﺎ ﻛﺎﻥ‪ ،‬ﻓﻴﺄﺗﻴﻪ ﰲ ﻣﻌﺮﺽ ﺍﳋﲑ ﻭ ﻳﻘﻮﻝ‪ :‬ﺃﻧﺖ ﻣﺘﺒﻮﻉ ﻭ ﻣﻘﺘﺪﻯ ﺑﻚ ﻭ ﻣﻨﻈﻮﺭ‪‬‬

‫ﺇﻟﻴﻚ‪ ،‬ﻭ ﻣﺎ ﺗﻔﻌﻠﻪ ﻳﺆﺛﺮ ﻋﻨﻚ ﻭ ﻳﺘﺄﺳﻰ ﺑﻚ ﻏﲑﻙ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻚ ﺛﻮﺍﺏ ﺍﻋﻤﺎﳍﻢ ﺇﻥ ﺃﺣﺴﻨﺖ‪ ،‬ﻭ ﻋﻠﻴﻚ ﺍﻟﻮﺯﺭ ﺇﻥ‬

‫ﺃﺳﺄﺕ‪ ،‬ﻓﺄﺣﺴﻦ ﻋﻤﻠﻚ ﺑﲔ ﻳﺪﻳﻪ ﻓﻌﺎﺳﺎﻩ ﻳﻘﺘﺪﻱ ﺑﻚ ﰲ ﺍﳋﺸﻮﻉ ﻭ ﲢﺴﲔ ﺍﻟﻌﺒﺎﺩﺓ؛ ﻭ ﻫﺬﺍ ﺃﻏﻤﺾ ﻣﻦ ﺍﻷﻭﻝ‪،‬‬

‫ﻭ ﻗﺪ ﻳﻨﺨﺪﻉ ﺑﻪ ﻣﻦ ﻻ ﻳﻨﺨﺪﻉ ﺑﺎﻷﻭﻝ‪ ،‬ﻭﻫﻮ ﺃﻳﻀﺎﹰ ﻋﲔ ﺍﻟﺮﻳﺎﺀ ﻭ ﻣﺒﻄﻞ ﻟﻺﺧﻼﺹ‪ ،‬ﻓﺈﻧﻪ ﺇﻥ ﻛﺎﻥ ﻳﺮﻯ ﺍﳋﺸﻮﻉ‬

‫ﻭ ﺣﺴﻦ ﺍﻟﻌﺒﺎﺩﺓ ﺧﲑﺍﹰ ﻻ ﻳﺮﺿﻰ ﻟﻐﲑﻩ ﺗﺮﻛﻪ‪ ،‬ﻓﹶِﻠﻢ‪ ‬ﻳﺮﺽ‪ ‬ﻟﻨﻔﺴﻪ ﺫﻟﻚ ﰲ ﺍﳋﻠﻮﺓ؟! ﻭ ﻻ ﳝﻜﻦ ﺃﻥ ﺗﻜﻮﻥ ﻧﻔﺲ ﻏﲑﻩ‬

‫ﺃﻋﺰ‪ ‬ﻋﻠﻴﻪ ﻣﻦ ﻧﻔﺴﻪ‪ ،‬ﻓﻬﺬﺍ ﳏﺾ ﺍﻟﺘﻠﺒﻴﺲ‪ ،‬ﺑﻞ ﺍﳌﻘﺘﺪﻯ ﺑﻪ ﻫﻮ ﺍﻟﺬﻱ ﺍﺳﺘﻘﺎﻡ ﰲ ﻧﻔﺴﻪ ﻭ ﺍﺳﺘﻨﺎﺭ ﻗﻠﺒﻪ ﻓﺎﻧﺘﺸﺮ ﻧﻮﺭﻩ‬

‫ﻋﻠﻰ ﻏﲑﻩ‪ ،‬ﻓﻴﻜﻮﻥ ﻟﻪ ﺛﻮﺍﺏ ﻋﻤﻠﻪ‪ ،‬ﻓﺄﻣﺎ ﻫﺬﺍ! ﻓﻤﺤﺾ ﺍﻟﻨﻔﺎﻕ ﻭ ﻻﺗﻠﺒﻴﺲ ﻓﻤﻦ ﺍﻗﺘﺪﻯ ﺑﻪ ﺃﺛﻴﺐ ﻋﻠﻴﻪ‪ ،‬ﻭ ﺃﻣﺎ ﻫﻮ‬

‫ﻓﻴﻄﻠﺐ ﺑﺘﻠﺒﻴﺴﻪ ﻭ ﻳ‪‬ﻌﺎﻗﹶﺐ ﻋﻠﻰ ﺇﻇﻬﺎﺭﻩ ﻣﻦ ﻧﻔﺴﻪ ﻣﺎ ﻟﻴﺲ ﻣﺘﺼﻔﺎﹰﺑﻪ‪.‬‬

‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺜﺎﻟﺜﺔ؛ ﻭ ﻫﻲ ﺃﺩﻕ‪ ‬ﳑﺎ ﻗﺒﻠﻬﺎ‪ :‬ﺃﻥ ﳚﺮ‪‬ﺏ ﺍﻟﻌﺒﺪ ﻧﻔﺴﻪ ﰲ ﺫﻟﻚ‪ ،‬ﻭ ﻳﺘﻨﺒ‪‬ﻪ ﻟﻜﻴﺪ ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭ ﻳﻌﻠﻢ ﺍﻥ ﳐﺎﻟﻔﺘﻪ‬

‫ﺾ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭ ﻳﻌﻠﻢ ﺃﻥ ﺍﻹﺧﻼﺹ ﰲ ﺃﻥ ﺗﻜﻮﻥ ﺻﻼﺗﻪ ﰲ ﺍﳋﻠﻮﺓ ﻣﺜﻞ ﺻﻼﺗﻪ ﰲ‬

‫ﺑﲔ ﺍﳋﻠﻮﺓ ﻭ ﺍﳌﺸﺎﻫﺪﺓ ﻟﻠﻐﲑ ﳏ ‪‬‬

‫ﺍﳌﻸ‪ ،‬ﻭ ﻳﺴﺘﺤﻲ ﻣﻦ ﻧﻔﺴﻪ ﻭ ﻣﻦ ﺭﺑﻪ ﺍﻥ ﻳﺘﺨﺸﻊ ﳌﺸﺎﻫﺪﺓ ﺧﻠﻘﻪ ﲣﺸﻌﺎﹰ ﺯﺍﺋﺪﺍ ﻋﻠﻰ ﻋﺎﺩﺗﻪ‪ ،‬ﻓﻴﻘﺒﻞ ﻋﻠﻰ ﻧﻔﺴﻪ ﰲ‬

‫ﺍﳋﻠﻮﺓ ﻭ ﳛﺴﻦ ﺻﻼﺗﻪ ﻋﻠﻰ ﺍﻟﻮﺟﻪ ﺍﻟﺬﻱ ﻳﺮﺗﻀﻴﻪ ﰲ ﺍﳌﻸ‪ ،‬ﻭ ﻳﺼﻠﻲ ﰲ ﺍﳌﻸ ﺃﻳﻀﺎﹰ ﻛﺬﻟﻚ‪ ،‬ﻓﻬﺬﺍ ﺃﻳﻀﹰﺎ ﻣﻦ ﺍﻟﺮﻳﺎﺀ‬

‫ﺍﻟﻐﺎﻣﺾ‪ ،‬ﻷﻧﻪ ﺣﺴ‪‬ﻦ ﺻﻼﺗﻪ ﰲ ﺍﳋﻠﻮﺓ ﻟﺘﺤﺴﻦ ﰲ ﺍﳌﻸ؛ ﻓﻼ ﻳﻜﻮﻥ ﻗﺪ ﻓﺮﻕ ﺑﻴﻨﻬﻤﺎ‪ ،‬ﻓﺎﻟﺘﻔﺎﺗﻪ ﰲ ﺍﳋﻠﻮﺓ ﻭ ﺍﳌﻸ ﺇﱃ‬

‫ﺍﳋﻠﻖ‪ ،‬ﺑﻞ ﺍﻹﺧﻼﺹ ﺃﻥ ﺗﻜﻮﻥ ﻣﺸﺎﻫﺪﺓ ﺍﻟﺒﻬﺎﺋﻢ ﻟﺼﻼﺗﻪ ﻭ ﻣﺸﺎﻫﺪﺓ ﺍﳋﻠﻖ ﻋﻠﻰ ﻭﺗﲑﺓ ﻭﺍﺣﺪﺓ‪ ،‬ﻓﻜﺄﻥ ﻧﻔﺲ ﻫﺬﺍ‬

‫ﻟﻴﺴﺖ ﺗﺴﻤﺢ ﺑﺈﺳﺎﺀﺓ ﺍﻟﺼﻼﺓ ﺑﲔ ﺃﻇﻬﺮ ﺍﻟﻨﺎﺱ‪ ،‬ﰒ ﻳﺴﺘﺤﻲ ﻣﻦ ﻧﻔﺴﻪ ﺃﻥ ﻳﻜﻮﻥ ﰲ ﺻﻮﺭﺓ ﺍﳌﺮﺍﺋﲔ‪ ،‬ﻭ ﻳﻈﻦ ﺃﻥ‬

‫ﺫﻟﻚ ﻳﺰﻭﻝ ﺑﺄﻥ ﺗﺴﺘﻮﻱ ﺻﻼﺗﻪ ﰲ ﺍﳋﻼﺀ ﻭ ﺍﳌﻸ ﻭ ﻫﻴﻬﺎﺕ!! ﺑﻞ ﺯﻭﺍﻝ ﺫﻟﻚ ﺑﺄﻥ ﻻ ﻳﻠﺘﻔﺖ‪ ‬ﺇﱃ ﺍﳋﻠﻖ ﻛﻤﺎ ﻻ‬

‫ﻳﻠﺘﻔﺖ‪ ‬ﺇﱃ ﺍﳉﻤﺎﺩﺍﺕ ﰲ ﺍﳋﻼﺀ ﻭ ﺍﳌﻸ ﲨﻴﻌﺎﹰ‪ ،‬ﻭ ﻫﺬﺍ ﻣﻦ ﺷﺨﺺ ﻣﺸﻐﻮﻝِ ﺍﳍﻢ‪ ‬ﺑﺎﳋﻠﻖ ﰲ ﺍﳌﻸ ﻭﺍﳋﻼﺀ ﲨﻴﻌﺎﹰ‪ ،‬ﻭ‬

‫ﻫﺬﺍ ﻣﻦ ﺍﳌﻜﺎﺋﺪ ﺍﳋﻔﻴﺔ ﻟﻠﺸﻴﻄﺎﻥ‪.‬‬

‫ﺍﻟﺪﺭﺟﺔ ﺍﻟﺮﺍﺑﻌﺔ؛ ﻭ ﻫﻲ ﺃﺩﻕ‪ ‬ﻭ ﺃﺧﻔﻰ‪ :‬ﺃﻥ ﻳﻨﻈﺮ ﻋﻠﻴﻪ ﺍﻟﻨﺎﺱ ﻭ ﻫﻮ ﰲ ﺻﻼﺗﻪ ﻓﻴﻌﺠﺰ ﺍﻟﺸﻴﻄﺎﻥ ﻋﻦ ﺃﻥ ﻳﻘﻮﻝ ﻟﻪ‪:‬‬

‫ﺃﺧﺸﻊ ﻷﺟﻠﻬﻢ‪ .‬ﻓﺈﻧﻪ ﻳﻌﺮﻑ ﺃﻧﻪ ﻗﺪ ﺗﻔﻄﱠﻦ ﳍﺬﺍ‪ ،‬ﻓﻴﻘﻮﻝ ﻟﻪ ﺍﻟﺸﻴﻄﺎﻥ‪ :‬ﺗﻔﻜﱠﺮ ﰲ ﻋﻈﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭ ﺟﻼﻟﻪ ﻭ ﻣﻦ‬

‫ﺃﻧﺖ ﻭﺍﻗﻒ ﺑﲔ ﻳﺪﻳﻪ‪ ،‬ﻭ ﺍﺳﺘﺢ ﻣﻦ ﺃﻥ ﻳﻨﻈﺮ ﺍﷲ ﺇﱃ ﻗﻠﺒﻚ ﻭﻫﻮ ﻏﺎﻓﻞ ﻋﻨﻪ‪ ،‬ﻓﻴﺤﻀﺮ ﻟﺬﻟﻚ ﻗﻠﺒﻪ ﻭ ﲣﺸﻊ‬

‫ﺟﻮﺍﺭﺣﻪ‪ ،‬ﻭ ﻳﻈﻦ ﺃﻥ ﺫﻟﻚ ﻋﲔ ﺍﻹﺧﻼﺹ‪ ،‬ﻭ ﻫﻮ ﻋﲔ ﺍﳌﻜﺮ ﻭ ﺍﳋﺪﺍﻉ‪ ،‬ﻓﺈﻥ ﺧﺸﻮﻋﻪ ﻟﻮ ﻛﺎﻥ ﻟﻨﻈﺮﻩ ﺇﱃ ﺟﻼﻟﻪ‬

‫ﻟﻜﺎﻧﺖ ﻫﺬﻩ ﺍﳋﻄﺮﺓ ﺗﻼﺯﻣﻪ ﰲ ﺍﳋﻠﻮﺓ‪ ،‬ﻭ ﻟﻜﺎﻥ ﻻ ﳜﺘﺺ ﺣﻀﻮﺭﻫﺎ ﲝﺎﻟﺔ ﺣﻀﻮﺭ ﻏﲑﻩ‪ ،‬ﻭ ﻋﻼﻣﺔ ﺍﻷﻣﻦ ﻣﻦ ﻫﺬﻩ‬
 ‫ﺐ ﰲ‬
‫ﺍﻵﻓﺔ‪ :‬ﺃﻥ ﻳﻜﻮﻥ ﻫﺬﺍ ﺍﳋﺎﻃﺮ ﳑﺎ ﻳﺄﻟﻔﻪ ﰲ ﺍﳋﻠﻮﺓ ﻛﻤﺎ ﻳﺄﻟﻔﻪ ﰲ ﺍﳉﻠﻮﺓ‪ ،‬ﻭ ﻻ ﻳﻜﻮﻥ ﺣﻀﻮﺭ ﺍﻟﻐﲑ ﻫﻮ ﺍﻟﺴ‪‬ﺒ ‪‬‬

‫ﺣﻀﻮﺭ ﺍﳋﺎﻃﺮ‪ ،‬ﻛﻤﺎ ﻻ ﻳﻜﻮﻥ ﺣﻀﻮﺭ ﺍﻟﺒﻬﻴﻤﺔ ﺳﺒﺒﺎﹰ‪ ،‬ﻓﻤﺎ ﺩﺍﻡ ﻳﻔﺮ‪‬ﻕ ﰲ ﺃﺣﻮﺍﻟﻪ ﺑﲔ ﻣﺸﺎﻫﺪﺓ ﺇﻧﺴﺎﻥ ﻭ ﻣﺸﺎﻫﺪﺓ‬

‫ﺲ ﺍﻟﺒﺎﻃﻦِ ﺑﺎﻟﺸﺮﻙ ﺍﳋﻔﻲ ﻣﻦ ﺍﻟﺮﻳﺎﺀ‪ ،‬ﻭ ﻫﺬﺍ ﺍﻟﺸﺮﻙ ﺃﺧﻔﻰ ﰲ‬

‫ﺝ ﻋﻦ ﺻﻔﻮ ﺍﻹﺧﻼﺹ‪ ،‬ﻣﺪ‪‬ﻧ ‪‬‬
‫‪‬ﻴﻤﺔ؛ ﻓﻬﻮ ﺑﻌﺪ‪ ‬ﺧﺎﺭ ‪‬‬

‫ﻗﻠﺐ )ﺍﺑﻦ( ﺁﺩﻡ ﻣﻦ ﺩﺑﻴﺐ ﺍﻟﻨﻤﻠﺔ ﺍﻟﺴﻮﺩﺍﺀ ﰲ ﺍﻟﻠﻴﻠﺔ ﺍﻟﻈﻠﻤﺎﺀ ﻋﻠﻰ ﺍﻟﺼﺨﺮﺓ ﺍﻟﺼﻤﺎﺀ؛ ﻛﻤﺎ ﻭﺭﺩ ﺑﻪ ﺍﳋﱪ‪ ،‬ﻭ ﻻ‬

‫ﻳﺴﻠﻢ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ ﺇﻻ ﻣﻦ ﺩﻕ‪ ‬ﻧﻈﺮﻩ‪ ،‬ﻭ ﺳﻌﺪ ﺑﻌﺼﻤﺔ ﺍﷲ ﺗﻌﺎﱃ ﻭ ﺗﻮﻓﻴﻘﻪ ﻭ ﻫﺪﺍﻳﺘﻪ‪ ،‬ﻭ ﺇﻻ! ﻓﺎﻟﺸﻴﻄﺎﻥ ﻣﻼﺯﻡ‬

‫ﻟﻠﻤﺘﺸﻤﺮﻳﻦ ﺑﻌﺒﺎﺩﺓ ﺍﷲ ﺗﻌﺎﱃ‪ ،‬ﻻ ﻳﻐﻔﻞ ﻋﻨﻬﻢ ﳊﻈﺔ ﺣﱴ ﳛﻤﻠﻬﻢ ﻋﻠﻰ ﺍﻟﺮﻳﺎﺀ ﰲ ﻛﻞ ﺣﺮﻛﺔ ﻣﻦ ﺍﳊﺮﻛﺎﺕ؛ ﺣﱴ‬

‫ﻦ ﰲ ﺃﻭﻗﺎﺕ ﳐﺼﻮﺻﺔ ﻭ‬
‫ﰲ ﻛﺤﻞ ﺍﻟﻌﲔ‪ ،‬ﻭ ﻗﺺ ﺍﻟﺸﺎﺭﺏ‪ ،‬ﻭ ﻃﻴﺐ ﻳﻮﻡ ﺍﳉﻤﻌﺔ‪ ،‬ﻭ ﻟﺒﺲ ﺍﻟﺜﻴﺎﺏ‪ ،‬ﻓﺈﻥ ﻫﺬﻩ ﺳ‪‬ﻨ ‪‬‬

‫ﻟﻠﻨﻔﺲ ﻓﻴﻬﺎ ﺣﻆ ﺧﻔﻲ‪ ،‬ﻻﺭﺗﺒﺎﻁ ﻧﻈﺮ ﺍﳋﻠﻖ ‪‬ﺎ‪ ،‬ﻭ ﺍﻟﺴﺘﺌﻨﺎﺱ ﺍﻟﻄﺒﻊ ‪‬ﺎ‪ ،‬ﻓﻴﺪﻋﻮﻩ ﺍﻟﺸﻴﻄﺎﻥ ﺇﱃ ﻓﻌﻞ ﺫﻟﻚ؛ ﻭ‬

‫ﻳﻘﻮﻝ‪ :‬ﻫﺬﻩ ﺳﻨﺔ ﻻ ﻳﻨﺒﻐﻲ ﺃﻥ ﺗﺘﺮﻛﻬﺎ‪ .‬ﻭ ﻳﻜﻮﻥ ﺍﻧﺒﻌﺎﺙ ﺍﻟﻘﻠﺐ ﺑﺎﻃﻨﹰﺎ ﻓﻴﻬﺎ ﻷﺟﻞ ﺗﻠﻚ ﺍﻟﺸﻬﻮﺓ ﺍﳋﻔﻴﺔ‪ ،‬ﺃﻭ ﻣﺸﻮﺑﺔ‬

‫‪‬ﺎ ﺷﻮﺑﹰﺎ ﳜﺮﺝ ﻋﻦ ﺣﺪ ﺍﻹﺧﻼﺹ ﺑﺴﺒﺒﻪ‪ ،‬ﻭ ﻣﺎ ﻻ ﻳﺴﻠﻢ ﻋﻦ ﻫﺬﻩ ﺍﻵﻓﺎﺕ ﻛﻠﻬﺎ ﻟﻴﺲ ﲞﺎﻟﺺ‪ ،‬ﺑﻞ ﻳﻌﺘﻜﻒ ﰲ‬

‫ﻣﺴﺠﺪ ﻣﻌﻤﻮﺭ ﻧﻈﻴﻒ ﺣﺴﻦ ﺍﻟﻌﻤﺎﺭﺓ ﻳﺄﻧﺲ ﺑﻪ ﺍﻟﻄﺒﻊ‪ ،‬ﻓﺎﻟﺸﻴﻄﺎﻥ ﻳﺮﻏﺒﻪ ﻓﻴﻪ ﻭ ﻳﻜﺜﺮ ﻋﻠﻴﻪ ﻣﻦ ﻓﻀﺎﺋﻞ ﺍﻻﻋﺘﻜﺎﻑ‪،‬‬

‫ﻭ ﻗﺪ ﻳﻜﻮﻥ ﺍﶈﺮ‪‬ﻙ ﺍﳋﻔﻲ ﰲ ﺳﺮﻩ ﻭ ﻫﻮ ﺍﻷﻧﺲ ﲝﺴﻦ ﺻﻮﺭﺓ ﺍﳌﺴﺠﺪ ﻭ ﺍﺳﺘﺮﺍﺣﺔ ﺍﻟﻄﺒﻊ ﺇﻟﻴﻪ‪ ،‬ﻭ ﻳﺘﺒﲔ ﺫﻟﻚ ﰲ‬

‫ﻣﻴﻠﻪ ﺇﱃ ﺃﺣﺪ ﺍﳌﺴﺠﺪﻳﻦ ﺃﻭ ﺃﺣﺪ ﺍﳌﻮﺿﻌﲔ ﺇﺫﺍ ﻛﺎﻥ ﺃﺣﺴﻦ ﻣﻦ ﺍﻵﺧﺮ‪ ،‬ﻭ ﻛﻞ ﺫﻟﻚ ﺍﻣﺘﺰﺍﺝ ﺑﺸﻮﺍﺋﺐ ﺍﻟﻄﺒﻊ ﻭ‬

‫ﻛﺪﻭﺭﺍﺕ ﺍﻟﻨﻔﺲ‪ ،‬ﻭ ﻣﺒﻄﻞ ﺣﻘﻴﻘﺔ ﺍﻹﺧﻼﺹ‪ .‬ﻟﻌﻤﺮﻱ ﺍﻟﻐﺶ‪ ‬ﺍﻟﺬﻱ ﳝﺰﺝ ﲞﺎﻟﺺ ﺍﻟﺬﻫﺐ ﻟﻪ ﺩﺭﺟﺎﺕ ﻣﺘﻔﺎﻭﺗﺔ!‬

‫ﻓﻤﻨﻬﺎ ﻣﺎ ﻳﻐﻠﺐ‪ ،‬ﻭ ﻣﻨﻬﺎ ﻣﺎ ﻳﻘﻞ‪ ،‬ﻟﻜﻦ ﻳﺴﻬﻞ ﺩﺭﻛﻪ‪ ،‬ﻭ ﻣﻨﻬﺎ ﻣﺎ ﻳﺪﻕ ﲝﻴﺚ ﻻ ﻳﺪﺭﻛﻪ ﺇﻻ ﺍﻟﻨﺎﻗﺪ ﺍﻟﺒﺼﲑ‪ ،‬ﻭ ﻏﺶ‬

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‫ﺍﻟﺸﻴﻄﺎﻥ‪ ،‬ﻭ ﺧﺒﺚ ﺍﻟﻨﻔﺲ‪ ،‬ﺃﻏﻤﺾ ﻣﻦ ﺫﻟﻚ ﻭ ﺃﺭﻕ ﻛﺜﲑﺍﹰ‪.‬‬ ‫ﺩﻏﹶﻞ‬
‫ﺍﻟﻘﻠﺐ‪ ،‬ﻭ ‪‬‬

‫ﺭﻛﻌﺘﺎﻥ ﻣﻦ ﻋﺎﱂ ﺃﻓﻀﻞ ﻣﻦ ﻋﺒﺎﺩﺓ ﺳﻨﺔ ﻣﻦ ﺟﺎﻫﻞ‬

‫ﻭ ﳍﺬﺍ ﻗﻴﻞ‪ :‬ﺭﻛﻌﺘﺎﻥ ﻣﻦ ﻋﺎﱂ ﺃﻓﻀﻞ ﻣﻦ ﻋﺒﺎﺩﺓ ﺳﻨﺔ ﻣﻦ ﺟﺎﻫﻞ‪ .‬ﻭ ﺃﺭﻳﺪ ﺑﻪ ﺍﻟﻌﺎﱂ ﺍﻟﺒﺼﲑ ﺑﺪﻗﺎﺋﻖ ﺁﻓﺎﺕ ﺍﻷﻋﻤﺎﻝ‬

‫ﺣﱴ ﳜﻠﺺ ﻋﻨﻬﺎ‪ ،‬ﻓﺈﻥ ﺍﳉﺎﻫﻞ ﻧﻈﺮﻩ ﺇﱃ ﻇﺎﻫﺮ ﺍﻟﻌﺒﺎﺩﺓ ﻭ ﺍﻏﺘﺮﺍﺭﻩ ‪‬ﺎ ﻛﻨﻈﺮ ﺍﻟﺴﻮﺍﺩﻱ ﺇﱃ ﲪﺮﺓ ﺍﻟﺪﻳﻨﺎﺭ ﺍﳌﻤﻮ‪‬ﻩ ﻭ‬

‫ﺍﺳﺘﺪﺍﺭﺗﻪ؛ ﻭ ﻫﻮ ﻣﻐﺸﻮﺵ ﺯﺍﺋﻒ ﰲ ﻧﻔﺴﻪ‪ ،‬ﻭ ﻗﲑﺍﻁ ﻣﻦ ﺍﳋﺎﻟﺺ ﺍﻟﺬﻱ ﻳﺮﺗﻀﻴﻪ ﺍﻟﻨﺎﻗﺪ ﺍﻟﺒﺼﲑ ﺧﲑ ﻣﻦ ﺩﻳﻨﺎﺭ‬

‫ﺮ ﺍﻟﻐﱯ‪ ،‬ﻓﻬﻜﺬﺍ ﻳﺘﻔﺎﻭﺕ ﺃﻣﺮ ﺍﻟﻌﺒﺎﺩﺍﺕ‪ ،‬ﺑﻞ ﺃﺷﺪ ﻭ ﺃﻋﻈﻢ‪ ،‬ﻭ ﻣﺪﺍﺧﻞ ﺍﻵﻓﺎﺕ ﺍﳌﺘﻄﺮﻗﺔ ﺇﱃ ﻓﻨﻮﻥ‬
‫ﻐ‪‬‬‫ﻳﺮﺗﻀﻴﻪ ﺍﻟ ِ‬

‫ﺍﻷﻋﻤﺎﻝ ﻻ ﳝﻜﻦ ﺣﺼﺮﻫﺎ ﻭ ﺇﺣﻀﺎﺅﻫﺎ‪ ،‬ﻓﺎﻟﻴﻨﺘﻔﻊ ﲟﺎ ﺫﻛﺮﻧﺎﻩ ﻣﺜﺎﻻﹰ‪ ،‬ﻭ ﺍﻟﻔﻄﻦ ﻳﻐﻨﻴﻪ ﺍﻟﻘﻠﻴﻞ ﻋﻦ ﺍﻟﻜﺜﲑ‪ ،‬ﻭ ﺍﻟﺒﻠﻴﺪ ﻻ‬

‫‪.‬‬‫ﻳﻐﻨﻴﻪ ﺍﻟﺘﻄﻮﻳﻞ ﺃﻳﻀﺎﹰ؛ ﻓﻼ ﻓﺎﺋﺪﺓ ﰲ ﺍﻟﺘﻔﺼﻴﻞ ﺍﻧﺘﻬﻰ ‪ 298‬ﺝ ‪4‬‬

‫‪ 16‬ﺍﻟﺪﻗﻞ‪ : ‬ﺍﻟﻔﺴﺎﺩ‪ " . ‬ﻣﺨﺘﺎﺭ‪ ) " ‬ﻫﺎ‪ ‬ﻣﺶ‪ ‬ﺍﻷﺻﻞ‪.( ‬‬