ﺒﺴﻡ ﺍﷲ ﺍﻟﺭﺤﻤﻥ ﺍﻟﺭﺤﻴﻡ
ﻗﺒﺴﺎﺕ ﺍﻟﺸﻬﻴﺩﺓ ﺒﻨﺎﻥ ﻋﻠﻲ ﺍﻟﻁﻨﻁﺎﻭﻱ ﺍﻟﻁﺒﻌﺔ ﺍﻷﻭﻟﻰ :ﺠﻤﺎﺩﻯ ﺍﻷﻭﻟﻰ ١٤٠٦ﻫ ﻭﺸﺒﺎﻁ /ﻓﺒﺭﺍﻴﺭ ١٩٨٦ﻡ ﺍﻟﺩﺍﺭ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻺﻋﻼﻡ ﺍﻟﻁﺒﻌﺔ ﺍﻟﺸﺒﻜﻴﺔ :ﺫﻭ ﺍﻟﻘﻌﺩﺓ ١٤٢٩ﻫـ ﻭﺘﺸﺭﻴﻥ ﺍﻟﺜﺎﻨﻲ /ﻨﻭﻓﻤﺒﺭ ٢٠٠٨ﻡ ﻤﻭﻗﻊ ﻋﺼﺎﻡ ﺍﻟﻌﻁﺎﺭ www.issamelattar.net
ﺍﻟﺸﻬﻴﺩﺓ ﺒﻨﺎﻥ ﻋﻠﻲ ﺍﻟﻁﻨﻁﺎﻭﻱ ١٤٠١-١٣٦٢ﻫ ١٩٨١-١٩٤٣ﻡ
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ﺍﻟﻤﺤﺘﻭﻯ ﻤﻘﺩّﻤﺔ ﺍﻟﻨﺎﺸﺭ
ﺘﻤﻬﻴﺩ
ﺍﻗﺭﺃ ﺍﻟﻘﺭﺁﻥ ﻜﺄﻨﹼﻤﺎ ﻨﺯل ﻋﻠﻴﻙ -ﺍﻷﺼﺎﺒﻊ ﺍﻟﻴﻬﻭﺩﻴّﺔ – ﺸﻬﻴﺩ -ﻻ ﻴﻐﻠﺒﻨﹼﻙ ﺍﻟﺸﹼﻴﻁﺎﻥ – ﺍﺴﺘﻐﻔﺎﺭ -ﺍﻟﻠﹼﻬ ّﻡ ﺇﻨﹼﻲ ﺃﻋﻭﺫ ﺒﻙ -ﻭﻟﻭ
ﺕ ﺍﻟﻨﹼﻔﻭﺱ ﻥ ﺃﻫل ﺍﻟﻌﻠﻡ ﺼﺎﻨﻭﻩ ﺼﺎﻨﻬﻡ -ﻁﻌﺎﻡ ﺍﻟﻭﺍﺤﺩ ﻴﻜﻔﻲ ﺍﻻﺜﻨﻴﻥ -ﻓﻠﻨﺘﻌﻠﹼﻡ ﻤﻥ ﻫﺫﺍ ﺍﻟﺩّﺭﺱ -ﺃﻭﻟﺌﻙ ﺁﺒﺎﺅﻨﺎ -ﺇﻥ ﻤﻠﻜ ﹶ ﺃّ ﻼ ﻭﺍﷲ -ﻓﻠﻴﻘﺭﺃ ﺤﻜﹼﺎﻤﻨﺎ -ﺍﻟﻌﺭﺏ ﻻ ﺘﺴﺘﺨﺫﻱ -ﻫﻜﺫﺍ ﺒﺩﺃ ﺍﻟﻅﹼﻠﻡ ﻗﻠﻴﻼ -ﺍﻟﻤﺅﻤﻨﻭﻥ ﻭﺍﻟﻤﺅﻤﻨﺎﺕ ﺒﻌﻀﻬﻡ ﺃﻭﻟﻴﺎﺀ ﺒﻌﺽ -ﻜ ﹼ
ﻁﻤﻭﺍ ﺍﻷﺼﻨﺎﻡ -ﻻ ﺘﻜﻭﻨﻭﺍ ﺴﻴﻑ ﺍﻟﺭﺃﺴﻤﺎﻟﻴّﺔ ﺃﻭ ﺍﻟﺸﹼﻴﻭﻋﻴّﺔ -ﺍﻟﻠﹼﻐﺔ ﻻ ﻴﺨﺯﻴﻙ ﺍﷲ ﺃﺒﺩﺍ -ﻤﻥ ﻭﻟﺩ ﻓﻲ ﺍﻟﻐﺭﺒﺔ ..ﺇﻟﻰ ﺃﻤّﻪ -ﺤ ﹼ ﺍﻟﻌﺭﺒﻴّﺔ -ﺍﻟﻤﺅﻤﻨﻭﻥ ﺍﻟﻌﺎﻤﻠﻭﻥ ﺍﻟﻤﺨﺒﺘﻭﻥ -ﻜﺭﺍﻤﺔ ﺍﻟﺸﹼﻬﻴﺩ -ﺍﻟﺩّﻗﻴﻘﺔ ﺍﻟﺒﺎﻗﻴﺔ ﺃﻤل -ﻗﻴﻤﺔ ﺍﻟﻌﻤل ﻓﻴﻪ -ﺃﺩﻤﻊ ﺍﻷ ّﻡ -ﻨﻤﻀﻲ
ﻤﻊ ﺍﷲ -ﻤﻥ ﻜﺘﺎﺏ ﺘﻌﺯﻴﺔ ﺇﻟﻰ ﺃ ّﻡ -ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻭﺍﻟﻤﺴﺘﻀﻌﻔﻴﻥ -ﻟﻘﺩ ﻜﺎﻥ ﻟﻜﻡ ﻓﻲ ﺭﺴﻭل ﺍﷲ ﺃﺴﻭﺓ ﺤﺴﻨﺔ -ﻻ ﻨﺎﻤﺕ ﺃﻋﻴﻥ ﺍﻟﺠﺒﻨﺎﺀ -ﺤﻘﻴﻘﺔ ﺍﻟﺩّﻴﺎﻨﺔ ﻭﺍﻟﻨﹼﺴﻙ -ﺩﻴﻥ ﺴﻭﺀ ﻴﺩﻭﺭ ﻤﻊ ﺍﻟﺩّﻭل -ﺫ ّل ﺍﻟﻤﻌﺼﻴّﺔ ﻭﻋ ّﺯ ﺍﻟﻁﹼﺎﻋﺔ -ﻤﺎ ﺒﺎﻟﻨﺎ ﻨﻜﺭﻩ ﺍﻟﻤﻭﺕ -ﺨﻁﺒﺔ ﻟﻌﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ -ﻟﻤﺜل ﻫﺫﺍ ﻴﺫﻭﺏ ﺍﻟﻘﻠﺏ ﻤﻥ ﻜﻤﺩ -ﻓﺎﺴﺘﻘﻡ ﻜﻤﺎ ﺃﻤﺭﺕ -ﻗل ﺁﻤﻨﺕ ﺒﺎﷲ ﺜ ّﻡ ﺍﺴﺘﻘﻡ -ﻻ
ﻤﺴﺎﻭﻤﺔ ﻓﻲ ﺃﻤﺭ ﺍﻹﺴﻼﻡ -ﺭﺠﺎل ﻜﺄﺒﻲ ﻋﺒﻴﺩﺓ ﻭﺴﺎﻟﻡ -ﺼﺩﻕ ﺍﻟﻴﻘﻴﻥ -ﺃﻴﻥ ﻤﻥ ﻴﻌﺘﺒﺭ -ﺭﺒﺢ ﺍﻵﺨﺭﺓ ﻭﺍﻟﺩّﻨﻴﺎ -ﺃﻀﺤﻜﻨﻲ
ﻭﺃﺒﻜﺎﻨﻲ -ﺍﻟﺨﻭﻑ ﻤﻥ ﺍﷲ -ﻤﻥ ﺼﻔﺎﺕ ﺍﻟﻜﻤﺎل -ﺸ ّﺭ ﺍﻟﻨﹼﺎﺱ -ﺜﻼﺙ ﺨﺼﺎل -ﻤﻥ ﺃﻤﺜﺎل ﺍﻟﻌﺭﺏ -ﻫﻜﺫﺍ ﻓﻠﻴﻜﻥ ﺸﺒﺎﺏ
ﻕ -ﺃﻭّل ﺍﻹﺴﻼﻡ -ﺃﻴﻥ ﻫﺅﻻﺀ ﺍﻵﻥ؟ -ﺒﻌﺩ ﺍﻟﻨﹼﻜﺒﺔ ﺍﻷﻭﻟﻰ -ﺍﻟﺫﻴﻥ ﺍﺴﺘﺠﺎﺒﻭﺍ ﷲ ﻭﺍﻟﺭّﺴﻭل -ﺩﺭﺱ ﻓﻲ ﺍﻟﺜﹼﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺤ ﹼ ﻥ ﺤﻜﹼﺎﻤﻨﺎ ﻻ ﻴﺴﺘﺤﻭﻥ -ﻫل ﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ -ﻜ ّل ﻭﺍﺤﺩﺓ ﺨﻴﺭ ﻤﻥ ﺃﻟﻑ -ﻭﻟﻜ ّ ﺤﻜﹶﻡ ﻟﻌﻠ ّ ﺨﻁﺒﺔ ﻷﺒﻲ ﺒﻜﺭ ﺒﻌﺩ ﻭﻻﻴﺘﻪ ِ - ﻕ- ﻴﻨﺘﻔﻊ ﺍﻟﺤﻜﹼﺎﻡ ﺒﻬﺫﺍ ﺍﻟﻜﻼﻡ؟! -ﺫﻭ ﺍﻟﻭﺠﻬﻴﻥ ﻻ ﻴﻜﻭﻥ ﻋﻨﺩ ﺍﷲ ﻭﺠﻴﻬﺎ -ﺸ ّﺭ ﺍﻟﺜﹼﻼﺜﺔ -ﻟﻌ ّل ﺍﻟﺜﹼﻌﻠﺏ ﻋﻠﻰ ﺸﻲﺀ ﻤﻥ ﺍﻟﺤ ﹼ
ﻻ ﺼﺤﺒﺘﻨﻲ ﻤﻬﺠﺔ ﺘﻘﺒل ﺍﻟﻅﹼﻠﻡ -ﻤﻥ ﺃﺨﻼﻕ ﺍﻟﻌﺭﺏ "ﺍﻷﺼﻼﺀ" -ﺁﻴﺎﺕ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺠﺎﺭﻴﺔ ﻤﺠﺭﻯ ﺍﻷﻤﺜﺎل -ﺇ ﹼﻻ ﻥ ﺍﷲ ﻤﻌﻨﺎ -ﻋﺎﻗﺒﺔ ﺍﻟﺼّﺩﻕ ﻭﺍﻟﺼّﺒﺭ -ﻤﻥ ﻭﺼﻴّﺔ ﺃﺒﻲ ﺘﻨﺼﺭﻭﻩ ﻓﻘﺩ ﻨﺼﺭﻩ ﺍﷲ -ﻤﺎ ﻅﻨﹼﻙ ﺒﺎﺜﻨﻴﻥ ﺍﷲ ﺜﺎﻟﺜﻬﻤﺎ -ﻻ ﺘﺤﺯﻥ ﺇ ّ
ﺒﻜﺭ ﻟﺠﻴﺵ ﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴﺩ -ﻋﻤﺭ ﻭﺭﺴﻭل ﻜﺴﺭﻯ -ﺒﺩﺀ ﻭﻗﻭﻉ ﺍﻟﻔﺘﻥ ﻭﻜﻴﻑ ﺘﻌﻤل ﻋﻤﻠﻬﺎ -ﺃﻴﻥ ﻫﺅﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ؟ - ﺍﻟﺭّﺍﻋﻲ ﻭﺍﻟﺫﹼﺌﺏ -ﻜ ّل ﺇﻨﺎﺀ ﻴﻨﻀﺢ ﺒﻤﺎ ﻓﻴﻪ -ﻋﻠﻰ ﺒﺼﻴﺭﺓ -ﻋﻠﻰ ﺒﻴّﻨﺔ -ﺴﻭ ّﻴ ﹰﺎ ﻋﻠﻰ ﺼﺭﺍﻁ ﻤﺴﺘﻘﻴﻡ -ﺍﻟﻔﻘﻪ ﺴﺒﻴل ﺍﻟﺨﻴﺭ
ﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺤﻜﹶﻡ ﻟﻌﻠ ّ ﺃﺤﺴﻥ ﺍﻟﻌﻤل ﺃﺨﻠﺼﻪ ﻭﺃﺼﻭﺒﻪ -ﻋﻬﺩ ﺃﺒﻲ ﺒﻜﺭ ﺒﺎﻟﺨﻼﻓﺔ ﺇﻟﻰ ﻋﻤﺭ -ﺼﻼﺡ ﺍﻟﺩّﻴﻥ ﻭﻓﺴﺎﺩﻩ ِ - -ﻤﻌﺠﺯﺓ ﺍﻟﺭّﺴﻭل -ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ -ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ -ﻤﺎ ﺒﻴﻥ ﺍﻟﻐﻀﺏ ﷲ ،ﻭﺍﻟﻐﻀﺏ ﻟﻠﺩﻨﻴﺎ ﻭﺍﻟﻨﹼﻔﺱ -ﻤﺎ ﻓﻲ ﺤﺩﺍ!!
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ﻤﻘﺩﻤﺔ ﺍﻟﻨﺎﺸﺭ ﻫﺫﺍ ﻫﻭ ﺍﻟﺠﺯﺀ ﺍﻷﻭّل ﻤﻥ "ﻗﺒﺴﺎﺕ" ﺍﻷﺨﺕ ﺍﻟﺸﻬﻴﺩﺓ :ﺒﻨﺎﻥ ﻋﻠﻲ ﺍﻟﻁﻨﻁﺎﻭﻱ -ﺭﺤﻤﻬﺎ ﺍﷲ ﺘﻌﺎﻟﻰ -ﺍﻟﺘﻲ ﻨﺸﺭﺘﹾﻬﺎ ﺕ ﻋﻠﻴﻬﺎ ﻓﻲ ﻤﺼﺎﺩﺭﻫﺎ ﺍﻟﻤﺨﺘﻠﻔﺔ ،ﻗﺒل ﺍﺴﺘﺸﻬﺎﺩﻫﺎ ﻓﻲ ١٩٨١/٣/١٧ﻡ ﻋﱠﻠ َﻤ ﹾ ﻓﻲ "ﺍﻟﺭﺍﺌﺩ" ،ﺃﻭ ﺃﻋ ﱠﺩﺘﹾﻬﺎ ﻟﻠﻨﺸﺭ ،ﺃﻭ َ ﻕ ﺍﻟﺩّﻻﻟﺔ ﻥ ﻗﺒﺴﺎﺕ "ﺃﻡ ﺃﻴﻤﻥ" ﹶﺘ ُﺩلﱡ ﺃﺼﺩ ﹶ ﻼ ﻋﻠﻰ ﺜﻘﺎﻓﺘﻪ ﻭﻤﻴﻭﻟﻪ ﻭﻋﻘﻠﻪ ﻭﺫﻭﻗﻪ ،ﻓﺈ ّ ﻥ ﺩﻟﻴ ﹰ ﻭﺇﺫﺍ ﻜﺎﻥ ﺍﺨﺘﻴﺎ ُﺭ ﺍﻹﻨﺴﺎ ﹺ
ﺸﻜﱢل ﻤﺭﺠﻌﹰﺎ ﺃﺴﺎﺴ ّﻴﹰﺎ ﻻ ﻭﺃﺒﻠﻐﹶﻬﺎ ﻋﻠﻰ ﺜﻘﺎﻓﺘﻬﺎ ﺍﻟﺸﹼﺎﻤﻠﺔ ،ﻭﻤﻴﻭﻟﻬﺎ ﺍﻟﺴّﺎﻤﻴﺔ ،ﻭﻋﻘﻠﻬﺎ ﺍﻟ ﱠﻨ ِﻴّﺭ ،ﻭﺫﻭﻗﻬﺎ ﺍﻟﺭّﻓﻴﻊ ،ﻭ ﹸﺘ ﹶ ﺴ ﹶﺘﻐﹾﻨﻰ ﻋﻨﻪ ﻓﻲ ﺩﺭﺍﺴﺔ ﺸﺨﺼﻴّﺘﻬﺎ ﻭﺁﺭﺍﺌﻬﺎ ﺩﺭﺍﺴ ﹰﺔ ﻨﻔﺴ ّﻴ ﹰﺔ ﻭﻓﻜﺭﻴّﺔ ﻭﺍﺠﺘﻤﺎﻋﻴّﺔ ﻭﺃﺩﺒﻴّﺔ ،ﻤﻥ ﺨﻼل ﺍﻟﻨﹼﺼﻭﺹ ُﻴ ْ ﻋﱠﻠ ﹶﻘﺘﹾﻬﺎ ﻋﻠﻰ ﺤ َﻴ ِﺔ ﺍﻟﺘﻲ ﻭﻀﻌﺘﹾﻬﺎ ،ﻭﺍﻟﺘﻌﺎﻟﻴﻕ ﺍﻟﺒﻠﻴﻐﺔ ﺍﻟﺘﻲ َ ﺴﺘﹾﻬﺎ ،ﻭﺍﻟﻌﻨﺎﻭﻴﻥ ﺍﻟﻨﹼﺎﻁﻘﺔ ﺃﻭ ﺍﻟﻤﻭ ِ ﺍﻟﺘﻲ ﺍﺨﺘﺎﺭﺘﹾﻬﺎ ﻭ ﹶﻗ َﺒ َ ﺒﻌﺽ ﻫﺫﻩ ﺍﻟﻤﺨﺘﺎﺭﺍﺕ ﺴ ِﻌﺩُﻫﺎ ﺃﻥ ﺘﻘﺩّﻡ ﺇﻟﻰ ﻥ ﺍﻟﺩّﺍﺭ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻺﻋﻼﻡ ﺍﻟﺘﻲ ﺘﺘﻭﻟﹼﻰ ﻨﺸﺭ ﺘﺭﺍﺙ ﺍﻷﺨﺕ ﺍﻟﺸﻬﻴﺩﺓ ﺭﺤﻤﻬﺎ ﺍﷲ ،ﹶﻟ ُﻴ ْ ﻭﺇ ّ ﻗﺭّﺍﺌﻬﺎ ﻭﺇﻟﻰ ﺴﺎﺌﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻫﺫﻩ "ﺍﻟﻘﺒﺴﺎﺕ" ،ﻓﻬﻲ ﻤﻥ ﺃﺭﻓﻊ ﺍﻟﻤﺨﺘﺎﺭﺍﺕ ﻭﺃﻨﺒﻠﻬﺎ ﻭﺃﻤﺘﻌﻬﺎ ﻭﺃﻨﻔﻌﻬﺎ ﻟﻔﻅﹰﺎ ﺴﻬﹺ ُﻡ ﻓﻲ ﺨﻠﹸﻕ ،ﺘﹸ ْ ﺤﺘﹶﻭﻯً ،ﻭﻫﻲ ﻤﺩﺭﺴﺔ ﺼﻐﻴﺭﺓ ﻟﻁﻴﻔﺔ ﻟﻠﹼﻐﺔ ﻭﺍﻟﺫﹼﻭﻕ ﻭﺍﻟﺒﻴﺎﻥ ،ﻭﺍﻟﺩّﻴﻥ ﻭﺍﻟﻌﻘل ﻭﺍﻟ ﹸ ﻏﺔﹰ ﻭ ُﻤ ْ ﻭﺼِﻴﺎ ﹶ ﺘﺭﺒﻴﺔ ﺍﻟﺸﺒﺎﺏ ﺘﺭﺒﻴ ﹰﺔ ﺃﻤﻴﻨﺔ ﻭﺍﻋﻴﺔ ﻋﻠﻰ ﻤﻌﺎﻟﻲ ﺍﻷُﻤﻭﺭ ﻭﺤَﻤﻴ ِﺩ ﺍﻟﺨِﺼﺎل ،ﻭﻓﻲ ﺒﻨﺎﺀ ﺸﺨﺼ ّﻴﺘِﻬﻡ ،ﻭﺘﺄﻫﻴﻠِﻬﻡ ﻼ ﻤﺘﻜﺎﻤﻼﹰ ﻷﺩﺍﺀ ﺩﻭﺭﻫﻡ ﺍﻟﻜﺒﻴﺭ ﺍﻟﻤﺄﻤﻭل.. ﻼ ﺃﺼﻴ ﹰ ﺘﺄﺼﻴ ﹰ ﻲ ُﻤ ﹶﺜﻘﱠﻑ ﺒﺎﺭﻉ ﻤﻤﺘﻊ ،ﻻ ﻴﺭﺘﺒﻁ ﺒﻭﺍﻗﻌﻨﺎ ﻭﺤﺎﺠﺎﺘﻨﺎ ﺍﻟﺭﺍﻫﻨﺔ، ﻥ ﻫﺫﻩ ﺍﻟﻘﺒﺴﺎﺕ ﻟﻴﺴﺕ ﻤﺠ ّﺭ َﺩ ﺍﺨﺘﻴﺎ ﹴﺭ ﺫﻜ ﱟ ﻨﻌﻡ ،ﺇ ّ ﺕ ﺤ ّﻴ ﹲﺔ ﻨﺎﺒﻀ ﹲﺔ ﻭﺭﺴﺎﻟﺘﻨﺎ ﺍﻟﺘﻲ ﻨﺤﻤﻠﻬﺎ ﻭﻨﺒﻠﹼﻐﻬﺎ ،ﻭﻨﺭﻴﺩ ﺃﻥ ﻨﻨﻬﺽ ﺒﻬﺎ ﻋﻠﻰ ﺃﻓﻀل ﻭﺠﻪ ﻤﻤﻜﻥ ،ﻭﻟﻜﻨﹼﻬﺎ ﻗﺒﺴﺎ ﹲ ﻤﺅﺜﹼﺭﺓ ﻫﺎﺩﻓﺔ ،ﹶﻗﺒَﺴَﺘﹾﻬﺎ ﺃ ﱡﻡ ﺃﻴﻤﻥ ﻤﻥ ﺍﻟﻤﺎﻀﻲ ،ﻭﻤﻥ ﺍﻟﺤﺎﻀﺭ ،ﻭﻤﻥ ﺍﻟﺸﺭﻕ ﻭﺍﻟﻐﺭﺏ ،ﻟﺘﻜﻭﻥ ﻟﻨﺎ ﻓﻲ ﻭﺍﻗﻌﻨﺎ، ﺨ ْﻴﺭَﻱﹺ ﺤﺭﱢﻜﹰﺎ ﺇﻟﻰ ﺍﻟﻐﺎﻴﺔ ﻭﺍﻷﻫﺩﺍﻑ ،ﻭﺇﻟﻰ ﹶ ﻭﻓﻲ ﺤﺎﻀﺭﻨﺎ ﻭﻤﺴﺘﻘﺒﻠﻨﺎ ،ﻨﻭﺭﹰﺍ ﻫﺎﺩﻴﺎﹰ ،ﻭﺤﺎﺩﻴﹰﺎ ﺸﺎﺠﹺـﻴﺎﹰ ،ﻭﺤﺎﻓِﺯﹰﺍ ُﻤ َ ﺍﻟﺩّﻨﻴﺎ ﻭﺍﻵﺨﺭﺓ ﻱ ﺍﻟﺩﺍﺌﻡ ﻟﺭﺴﺎﻟﺘﻬﺎ، ﻲ ﻭﺍﻟﻔﻜﺭ ﱡ ﻕ ﺒﺭﺒّﻬﺎ ،ﻭﻭﻻﺅﻫﺎ ﺍﻟﻘﻠﺒ ﱡ ﻱ ﺍﻟﺼﺎﺩ ﹸ ﺭﺤﻡ ﺍﷲ ﺃ ّﻡ ﺃﻴﻤﻥ ،ﻟﻘﺩ ﻜﺎﻥ ﺇﻴﻤﺎﻨﹸﻬﺎ ﺍﻟ ﹶﻨ ِﺩ ﱡ
ﻥ ﺴ ﹶﺘ ْﻌِﻠ ُ ﻱ ﺍﻟﻤﺴﺘﻤ ﱡﺭ ﻋﻠﻰ ﺨﺩﻤﺔ ﺍﻹﺴﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ،ﻭﺨﺩﻤﺔ ﺍﻹﻨﺴﺎﻨﻴﺔ ﻭﺍﻹﻨﺴﺎﻥَ ،ﻴ ْ ﻱ ﻭﺍﻹﺭﺍﺩ ﱡ ﻭﺤﺭﺼُﻬﺎ ﺍﻟﻌﻔﻭ ﱡ ل ﻤﺎ ﺃﻨﺠﺯﺘﹾﻪ ﺃﻭ ﺤﺎﻭﻟﺘﹾﻪ ﻤﻥ ﺍﻷﻤﻭﺭ ل ﻤﺠﺎﻻﺕ ﺤﻴﺎﺘﻬﺎ ،ﻭﻜ ﱢ ﻓﻲ ﻜ ﱢ
ﺍﻟﺩّﺍﺭ ﺍﻹﺴﻼﻤﻴﺔ ﻟﻺﻋﻼﻡ
ﺕ ﻓﹸﺭﺼ ﹰﺔ ﻟﻠﻘﺭﺍﺀﺓ -ﻤﺎ ﺃﺠ ُﺩ ﺤﺎﺠﺔ ﺇﻟﻴﻪ ،ﻭﻤﺎ ُﺃﻗﹶﺩﱢﺭ ﻓﺎﺌﺩﺘﻪ ﻟﻲ ﻭﻹﺨﻭﺘﻲ ﻭﺃﺨﻭﺍﺘﻲ ﻓﻲ ﺩﻋﻭﺘﻨﺎ ﺃﻗﺭﺃ -ﻜﻠﹼﻤﺎ ﻭﺠﺩ ﹸ ﺽ ﺍﻟﻤﺸﺎﺭﻜ ِﺔ ﺸﻴﺌﹰﺎ ﻤﻤّﺎ ﺃﺴﺘﻔﻴﺩ ﻭﺠﻬﺎﺩﻨﺎ ﺍﻟﻤﺸﺘﺭﻙ ﻓﻲ ﺴﺒﻴل ﺍﷲ ..ﻭﻜﻡ ﺘﻤﻨﹼﻴﺕ ﻟﻭ ﺸﺎﺭﻜﻭﻨﻲ ﺒﻌ َ ﺕ ﻤﻨﻭّﻋﺔ ﺃﻗﺩّﻤﻬﺎ ﺇﻟﻰ ﺍﻹﺨﻭﺓ ﻭﺍﻷﺨﻭﺍﺕ ﺁﻤﻠ ﹰﺔ ﺃﻥ ﻴﻜﻭﻥ ﻟﻬﺎ ﻭﻓﻲ ﻫﺫﺍ ﺍﻟﻌﺩﺩ ﻭﺍﻷﻋﺩﺍﺩ ﺍﻟﻤﻘﺒﻠﺔ ﻤﻥ "ﺍﻟﺭﺍﺌﺩ" ﻗﺒﺴﺎ ﹲ ﺍﻟﻔﺎﺌﺩﺓ ﺍﻟﻤﺭﺠﻭّﺓ ﺇﻥ ﺸﺎﺀ ﺍﷲ.
ﺘﻤﻬﻴﺩ ﺃ ّﻡ ﺃﻴﻤﻥ ﻟـ "ﻗﺒﺴﺎﺕ" ﻋﻨﺩﻤﺎ ﺒﺩﺃ ﻨﺸﺭﻫﺎ ﻓﻲ ﺍﻟﺭﺍﺌﺩ
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ﺇﻗﺭﺃ ﺍﻟﻘﺭﺁﻥ ﻜﺄﻨﹼﻤﺎ ﻨﺯل ﻋﻠﻴﻙ ﻥ ﺕﺃْ ﺕ ﺘﻌﻤّﺩ ﹸ ﻲ ﻋﻠﻴﻪ .ﻗﺎل" :ﻗ ْﺩ ﻜﻨ ﹸ ﺤﻜﻰ ﺍﻟﺸﹼﺎﻋﺭ ﺍﻟﻜﺒﻴﺭ ﻤﺤﻤﺩ ﺇﻗﺒﺎل ﻜﻴﻑ ﺒﺩﺃ ﹶﺘ ﹶﻔ ﱡﻬﻤُﻪ ﻟﻠﻘﺭﺁﻥ ﻭﺇﻗﺒﺎﻟﹸﻪ ﺍﻟﺤﻘﻴﻘ ّ
ل ل ﻴﻭﻡ ،ﻭﻜﺎﻥ ﺃﺒﻲ ﻴﺭﺍﻨﻲ ،ﻓﻴﺴﺄﻟﻨﻲ ﻤﺎﺫﺍ ﺃﺼﻨﻊ؟ ﻓﺄﺠﻴﺒﻪ :ﺃﻗﺭﺃ ﺍﻟﻘﺭﺁﻥ .ﻭﻅ ّ ﺃﻗﺭﺃ ﺍﻟﻘﺭﺁﻥ ﺒﻌﺩ ﺼﻼﺓ ﺍﻟﺼّﺒﺢ ﻜ ّ
ﺕ ﻴﺴﺄﻟﹸﻨﻲ ﺴﺅﺍﻟﹶﻪ ﻓﺄﺠﻴﺒُﻪ ﺠﻭﺍﺒﻲ .ﻭﺫﺍﺕ ﻴﻭﻡ ﻗﻠﺕ ﻟﻪ :ﻤﺎ ﺒﺎﻟﹸﻙ ﻴﺎ ﺃﺒﻲ ﺘﺴﺄﻟﻨﻲ ﺕ ﻤﺘﺘﺎﻟﻴﺎ ٍ ﻋﻠﻰ ﺫﻟﻙ ﺜﻼﺙ ﺴﻨﻭﺍ ٍ ﺕ ﺃﻥ ﺃﻗﻭل ﻟﻙ ﻨﻔﺱ ﺍﻟﺴﺅﺍل ﻭﺃﺠﻴﺒﻙ ﺠﻭﺍﺒﹰﺎ ﻭﺍﺤﺩﺍﹰ ،ﺜ ّﻡ ﻻ ﻴﻤﻨﻌﻙ ﻤﻥ ﺇﻋﺎﺩﺓ ﺍﻟﺴﺅﺍل ﻤﻥ ﻏﺩ؟! ﻓﻘﺎل" :ﺇﻨﻤﺎ ﺃﺭ ْﺩ ﹸ ل ﻋﻠﻴﻪ ،ﻓﻜﺎﻥ ﻤﻥ ﺃﻨﻭﺍﺭﻩ ﺕ ﺃﺘﻔﻬّﻡ ﺍﻟﻘﺭﺁﻥ ﻭُﺃ ﹾﻗ ﹺﺒ ُ ﻴﺎ ﻭﻟﺩﻱ :ﺍﻗﺭﺃ ﺍﻟﻘﺭﺁﻥ ﻜﺄﻨﹼﻤﺎ ﻨﺯل ﻋﻠﻴﻙ" .ﻭﻤﻨﺫ ﺫﻟﻙ ﺍﻟﻴﻭﻡ ﺒﺩﺃ ﹸ ﺕ ﻭﻤﻥ ُﺩ َﺭﺭﹺﻩ ﻤﺎ ﻨﻅﻤﺕ" ﻤﺎ ﺍﻗﺘﺒﺴ ﹸ
ﻤﻥ ﻜﺘﺎﺏ "ﺭﻭﺍﺌﻊ ﺇﻗﺒﺎل" ﻷﺒﻲ ﺍﻟﺤﺴﻥ ﺍﻟﻨﺩﻭﻱ
ﺍﻷﺼﺎﺒﻊ ﺍﻟﻴﻬﻭﺩﻴﺔ ﻑ ﺒﺎﻟ ِﻘﻴَﻡ ﺍﻷﺨﻼﻗﻴّﺔ ﻭﺘﺭﻤﻲ ﺇﻟﻰ ﻫﺩﻡ ﺍﻟﻘﻭﺍﻋﺩ ﺴ ﹶﺘﺨِ ﱡ ل ﺩﻋﻭ ٍﺓ ﹶﺘ ْ ﻥ ﺇﺼﺒﻌﹰﺎ ﻤﻥ ﺍﻷﺼﺎﺒﻊ ﺍﻟﻴﻬﻭﺩﻴّﺔ ﻜﺎﻤﻨﺔ ﻭﺭﺍﺀ ﻜ ﱢ ..ﺇ ّ ﺍﻟﺘﻲ ﻴﻘﻭﻡ ﻋﻠﻴﻬﺎ ﻤﺠﺘﻤ ُﻊ ﺍﻹﻨﺴﺎﻥ ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﺯﻤﺎﻥ. ﻱ ﻜﺎﺭل ﻤﺎﺭﻜﺱ ﻭﺭﺍﺀ ﺍﻟﺸﹼﻴﻭﻋﻴّﺔ ﺍﻟﺘﻲ ﺘﻬﺩﻡ ﻗﻭﺍﻋﺩ ﺍﻷﺨﻼﻕ ﻭﺍﻵﺩﺍﺏ ﻭ ﹸﺘ ﹶﻘﻭﱢﺽ ﺩَﻋﺎﺌﻡ ﺍﻷﻭﻁﺎﻥ ﻓﺎﻟﻴﻬﻭﺩ ّ ﻭﺍﻷﺩﻴﺎﻥ. ﻁ ﹶﻨﻌَﺔ ،ﻭﻴﺤﺎﻭل ﺃﻥ ُﻴﺒْﻁل ﺼﹶ ﻱ ُﺩﺭْﻜﻴﻡ ﻭﺭﺍﺀ ﻋﻠﻡ ﺍﻻﺠﺘﻤﺎﻉ ﺍﻟﺫﻱ ُﻴ ﹾﻠﺤِﻕﹸ ﻨﻅﺎ َﻡ ﺍﻷﺴْﺭﺓ ﺒﺎﻷﻭﻀﺎﻉ ﺍ ﹾﻟ ُﻤ ْ ﻭﺍﻟﻴﻬﻭﺩ ّ ﻁﻭﱡﺭ ﺍﻟﻔﻀﺎﺌل ﻭﺍﻵﺩﺍﺏ. ﺁﺜﺎﺭَﻫﺎ ﻓﻲ ﹶﺘ ﹶ ﻱ -ﺴﺎﺭﺘﺭ ﻭﺭﺍﺀ ﺍﻟﻭﺠﻭﺩﻴّﺔ ﺍﻟﺘﻲ ﻨﺸﺄﺕ َﻤ َﻌ ﱢﺯ َﺯ ﹰﺓ ﻟﻜﺭﺍﻤﺔ ﺍﻟﻔﺭﺩ ﻓﹶﺠَﻨﹶﺢ ﺒﻬﺎ ﺇﻟﻰ ﻱ -ﺃﻭ ﻨﺼﻑ ﺍﻟﻴﻬﻭﺩ ّ ﻭﺍﻟﻴﻬﻭﺩ ّ ﺇﺒﺎﺤ ٍﺔ ﺤﻴﻭﺍﻨ ّﻴ ٍﺔ ﺘﹸﺼﻴﺏ ﺍﻟﻔﺭﺩ ﻭﺍﻟﺠﻤﺎﻋﺔ ﻤﻌﹰﺎ ﺒﺂﻓﺎﺕ ﺍﻟﻘﹸﻨﻭﻁ ﻭﺍﻻﻨﺤﻼل.
ﻤﻥ ﻤﻘﺎل" :ﺍﻟﻭﺠﻭﺩﻴّﺔ -ﺍﻟﺠﺎﻨﺏ ﺍﻟﻤﺭﻴﺽ ﻤﻨﻬﺎ "-ﻟﻌﺒّﺎﺱ ﻤﺤﻤﻭﺩ ﺍﻟﻌﻘﺎﺩ ﻓﻲ ﻜﺘﺎﺒﻪ" :ﺒﻴﻥ ﺍﻟﻜﺘﺏ ﻭﺍﻟﻨﹼﺎﺱ"
ﺸﻬﻴﺩ ﷲ ﺒـ ِﻪ ﺸـﻬﻴـﺩﹰﺍ ﺭَ ﹶﻓـ َﻊ ﺍ ُ ﻴﺎ ﹶ
ل ﺍ ﹾﻟ َﻤﺩَﻯ ﻕ ﻋﻠﻰ ﻁﹸﻭ ﹺ ﺤﱢ ﺠَ ْﺒﻬَ ﹶﺔ ﺍ ﹾﻟ َ
ﻋﻠﹶﻤﹰﺎ ﻑ ﹶﺘ ْﺒﻘﹶﻰ ﻓﻲ ﺍﻟﺤَﻨﺎﻴﺎ َ ﺴ ـﻭ ﹶ
ﺏ َﺭ ْﻤـﺯﹰﺍ ِﻟ ﹾﻠ ِﻔـ َﺩﺍ ﻫﺎﺩِﻴـﹰﺎ ﻟﻠ ّﺭ ﹾﻜ ﹺ
ﺕ ﻗـﺩ ﻋَﱠﻠ ْﻤﺘﹶﻨـﺎ ﻤﺎ ﹶﻨﺴِـﻴﻨﺎ ﺃﻨ ﹶ
ﻥ ﻓﻲ ﻭﺠ ِﻪ ﺍﻟﺭﱠﺩﻯ ﺴﻤَ ﹶﺔ ﺍ ﹾﻟﻤُﺅﻤ ﹺ ﺒَ ْ
ﻤﻥ ﺃﺒﻴﺎﺕ ﻟﻌﺼﺎﻡ ﺍﻟﻌﻁﺎﺭ ﻓﻲ ﺍﻟﺸﻬﻴﺩ ﻋﺒﺩ ﺍﻟﻘﺎﺩﺭ ﻋﻭﺩﺓ ﺭﺤﻤﻪ ﺍﷲ
ﻻ ﻴﻐﻠﺒﻨﹼﻙ ﺍﻟﺸﻴﻁﺎﻥ ل ﻤﻌﺼﻴﺔ ،ﻓﺎﻟﺤﻼل َﺒ ﱢﻴﻥٌ، ل ﺨﻁﻴﺌﺔ ،ﻭ ﹶﺘﺼَ ﱡﻴﺩِ ﺍﻟﻔﺘﻭﻯ ﻟﻜ ّ ﺱ ﺍﻟ ُﻌﺫﹾﺭ ﻟﻜ ﱢ ﻥ ﻋﻠﻰ ﺩﻴﻨﻙ ﺒﺎﻟﺘِﻤﺎ ﹺ ﻙ ﺍﻟﺸﹼﻴﻁﺎ ُ ﻻ َﻴ ﹾﻐِﻠ َﺒ ﱠﻨ َ ﺴ ﹶﺘﺒْﺭَﺃ ﻟﺩﻴﻨﻪ ﻭﻋﺭﻀﻪ. ﻭﺍﻟﺤﺭﺍ ُﻡ َﺒ ّﻴﻥٌ ،ﻭﻤﻥ ﺍﺘﹼﻘﻰ ﺍﻟﺸﺒﻬﺎﺕ ﻓﻘ ِﺩ ﺍ ْ
ﻤﻥ ﻜﺘﺎﺏ "ﻫﻜﺫﺍ ﻋﻠﹼﻤﺘﹾﻨﻲ ﺍﻟﺤﻴﺎﺓ" ﻟﻠﺩﻜﺘﻭﺭ ﻤﺼﻁﻔﻰ ﺍﻟﺴّﺒﺎﻋﻲ
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ﺍﺴﺘﻐﻔﺎﺭ ﺨﹶﻠ ﹾﻔﺘﹸﻙ، ﻙ ﻤﻥ ﻨﻔﺴﻲ ﻭﺃ ﹾ ﻙ ِﻟﻤَﺎ ﻭﻋﺩ ﹸﺘ َ ﻋ ْﺩﺕﹸ ﻓﻴﻪ ،ﻭﺃﺴﺘﻐﻔﺭ َ ﻙ ﻤﻨﻪ ،ﺜ ﱠﻡ ُ ﺕ ﺇﻟﻴ َ ﻙ ِﻟﻤَﺎ ﹸﺘ ْﺒ ﹸ ﺍﻟﻠﹼﻬ ّﻡ ﺇﻨﹼﻲ ﺃﺴﺘﻐﻔﺭ َ
ﺕ ﺒﻬﺎ ﻲ ﻓﺘﻘﻭﱠ ْﻴ ﹸ ﺕ ﺒﻬﺎ ﻋﻠ ﱠ ﺕ ﺒﻪ ﻭﺠﻬَﻙ ﻓﺨﺎﹶﻟﻁﹶﻪ ﻤﺎ ﻟﻴﺱ ﻟﻙ ،ﻭﺃﺴﺘﻐﻔﺭﻙ ﻟﻠﻨﱢﻌﻡ ﺍﻟﺘﻲ ﺃﻨﻌﻤ ﹶ ﻭﺃﺴﺘﻐﻔﺭﻙ ﻟﻤﺎ ﺃﺭﺩ ﹸ ﺏ ﺃﺫﻨﺒﺘﹸﻪ ﺃﻭ ﻤﻌﺼﻴ ٍﺔ ﺍﺭﺘﻜﺒﺘﹸﻬﺎ ل ﺫﻨ ﹴ ﻋﻠﻰ ﻤﻌﺼﻴ ِﺘﻙَ ،ﻭﺍﺴﺘﻐﻔﺭﻙ ﻟﻜ ﱢ
"ﻋﻴﻭﻥ ﺍﻷﺨﺒﺎﺭ" ﻻﺒﻥ ﻗﺘﻴﺒﺔ
ﺍﻟﻠﻬﻡ ﺇﻨﻲ ﺃﻋﻭﺫ ﺒﻙ ﺱ ﺒﻪ ﺃﺤﺩﹰﺍ ﺴِﻭﺍﻙ. ﻻ ﺤ ﹼﻘﹰﺎ ﻓﻴﻪ ﺭﹺﻀﺎﻙ ،ﺃ ﹾﻟ ﹶﺘ ِﻤ ُ ل ﻗﻭ ﹰ ﻥ ﺃﻗﻭ َ ﺍﻟﻠﻬ ﱠﻡ ﺇﻨﹼﻲ ﺃﻋﻭ ﹸﺫ ﺒﻙ ﺃ ْ ﻥ ﺃ ﹶﺘ َﺯﻴﱠﻥ ﺒﺸﻲﺀ ﻴَﺸﻴﻨﹸﻨﻲ ﻋﻨﺩﻙ. ﻭﺃﻋﻭ ﹸﺫ ﺒﻙ ﺃ ْ
ﻋﺒْﺭ ﹰﺓ ﻷﺤ ٍﺩ ﻤﻥ ﺨﻠﻘﻙ. ﻥ ِ ﻥ ﺃﻜﻭ َ ﻭﺃﻋﻭ ﹸﺫ ﺒﻙ ﺃ ْ ﻭﺃﻋﻭﺫ ﺒﻙ ﺃﻥ ﻴﻜﻭﻥ ﺃﺤ ٌﺩ ﻤﻥ ﺨﻠﻘﻙ ﺃﺴﻌ َﺩ ﺒﻤﺎ ﻋﻠﹼﻤﺘﹶﻨﻲ ﻤﻨﻲ.
ﻲ ﻓﻲ ﺍﻷﺩﺏ ﻭﺍﻷﺨﻼﻕ" ﻟﻠﺩﻜﺘﻭﺭ ﺯﻜﻲ ﻤﺒﺎﺭﻙ ﻤﻥ ﻜﺘﺎﺏ "ﺍﻟﺘﺼﻭّﻑ ﺍﻹﺴﻼﻤ ّ
ﻥ ﺃﻫل ﺍﻟﻌﻠﻡ ﺼﺎﻨﻭﻩ ﺼﺎﻨﻬﻡ ﻭﻟﻭ ﺃ ّ ﻟﻠﻘﺎﻀﻲ ﻋﻠﻲ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺍﻟﺠﺭﺠﺎﻨﻲ
) (١
ﺽ ﻭﺇﻨﱠﻤﺎ ﻙ ﺍ ﹾﻨﻘِﺒـﺎ ٌ ﻥ ﻟﻲ ﻓﻴـ َ ﻴﻘﻭﻟﻭ َ
ﺠﻤَﺎ ﺤَ لﺃْ ﻑ ﺍﻟﺫﱡ ﱢ ﻼ ﻋﻥ َﻤ ْﻭ ِﻗ ِ َﺭَﺃﻭْﺍ ﺭﺠ ﹰ
ﻥ ﻋﻨ َﺩ ُﻫ ْﻡ ﻥ ﺩﺍﻨﺎ ُﻫ ُﻡ ﻫﺎ َ ﺱ َﻤ ْ ﺃﺭﻯ ﺍﻟﻨﹼﺎ َ
ﺱ ُﺃ ﹾﻜﺭﹺﻤَﺎ ﻋـﺯﱠ ﹸﺓ ﺍﻟﻨﹼﻔ ﹺ ﻥ َﺃ ﹾﻜﺭَﻤَ ﹾﺘـ ُﻪ ِ ﻭ َﻤ ْ
ﻲ ﺠﺎﻨِﺒـ ﹰﺎ ﻀَ ﺕ ُﻤﻨﹾﺤﺎﺯﹰﺍ ﹺﺒ ِﻌ ْﺭ ِ ﻭﻤﺎ ﹺﺯ ﹾﻟ ﹸ
ـﺎ ﻋ ﹶﺘـ ﱡﺩ ﺍﻟﺼﱢﻴﺎ ﹶﻨـ ﹶﺔ َﻤ ﹾﻐﻨﹶﻤ َ ﻥ ﺍﻟ ﱠﺫ ﱢﻡ َﺃ ْ ِﻤ َ
ﺕ ﹶﻗ ْﺩ ﺃﺭَﻯ ﺏ ﻗﻠ ﹸ ﺸـﺭَ ٌ ل ﻫﺫﺍ َﻤ ﹾ ﺇﺫﺍ ﻗﻴ َ
ﻅ َﻤـﺎ ل ﺍﻟ ﱠ ﺤ ﹶﺘﻤِ ُ ﺱ ﺍﻟﹾﺤـ ﱢﺭ ﹶﺘ ْ ﻥ ﻨﻔ َ ﻭﻟﻜ ﱠ
ﻥ ﺃﻤـﻭ ﹴﺭ ﻜﺜﻴﺭ ٍﺓ ﺨﻁﹾﻭﻱ ﻋ ْ ﺽ ﹶ ﻭﺃ ﹾﻗ ﹺﺒ ُ
ﺽ ُﻤ ﹾﻜﺭَﻤَﺎ ﺇﺫﺍ ﹶﻟ ْﻡ ﺃﻨﹶﻠﹾﻬﺎ ﻭﺍ ِﻓـ َﺭ ﺍﻟ ِﻌ ْﺭ ﹺ
ﻙ ﻋﺎﺒﹺﺴﹰﺎ ﺤَ ﻥ ﺃُﻀـﺎ ِ ﻭُﺃ ﹾﻜ ﹺﺭ ُﻡ ﻨﻔﺴﻲ ﺃ ْ
ﺢ ُﻤ ﹶﺫ ﱠﻤ َﻤـﺎ ﻥ َﺃ ﹶﺘـﹶﻠ ﱠﻘـﻰ ﺒﺎ ﹾﻟ َﻤـﺩﻴـ ﹺ ﻭَﺃ ْ
ﻥ ﹸﻜﻠﱠﻤﺎ ﻥ ﻜﺎ َ ﻕ ﺍﻟ ِﻌ ﹾﻠـ ﹺﻡ ﺇ ْ ﺤﱠ ﺽ َ ﻭﹶﻟ ْﻡ ﺃ ﹾﻗ ﹺ
ﺴـﱠﻠ َﻤـﺎ ﻲ ُ ﺼ ﱠﻴـ ْﺭﺘﹸ ُﻪ ِﻟ َ ﻁﻤَـ ٌﻊ َ َﺒﺩَﺍ ﹶ
ﺨ ْﺩ َﻤـ ِﺔ ﺍﻟﻌﻠﻡﹺ ُﻤ ْﻬﺠَﺘﻲ ل ﻓﻲ ِ ﻭﹶﻟ ْﻡ َﺃ ْﺒ ﹶﺘ ِﺫ ْ
ﺨ َﺩ َﻤـﺎ ﻷﹾ ﻥ ُ ﺕ ﻟﻜ ْ ﻥ ﻻ ﹶﻗ ْﻴـ ﹸ ﺨ ُﺩﻡَ َﻤـ ْ ﻷﹾ َ
ل ﺍﻟﻌﻠ ﹺﻡ ﺼﺎﻨﻭ ُﻩ ﺼـﺎ ﹶﻨ ُﻬ ْﻡ ﻥ َﺃ ْﻫ َ ﻭﹶﻟ ْﻭ َﺃ ﱠ
ﻅﻤَـﺎ ﺱ ﹶﻟﻌَ ﱠ ﻭﻟ ْﻭ ﻋﻅﱠﻤـﻭ ُﻩ ﻓﻲ ﺍﻟﻨﱡﻔﻭ ﹺ
ـﻭ ُﻩ ﺠﹺﻬـﺎﺭﹰﺍ ﻭ َﺩﻨﱠﺴـﻭﺍ ﻥ َﺃ ﹶﺫﹼﻟ ُ ﻭﻟﻜـ ْ
ﺠ ﱠﻬ َﻤـﺎ ﻉ ﺤﺘﱠﻰ ﹶﺘ َ ﻷﻁﹾﻤـﺎ ﹺ ﺤﻴﱠـﺎ ُﻩ ﺒﺎ َ ُﻤ َ
ﺴـﺘﹶﻔِﺯﱡﻨﻲ ﺡ ﻟﻲ َﻴ ْ ﻕﻻَ ل َﺒـ ْﺭ ٍ ﻭﻤﺎ ﻜ ﱡ
ﺸـﻘﻰ ﹺﺒ ِﻪ ﻏﹶﺭْﺴـﹰﺎ ﻭَﺃﺠْﻨﻴﻪِ ﺫِﱠﻟﺔﹰ؟! َﺃَﺃ ﹾ
ﻷ ْﺭﺽﹺ َﺃﺭْﻀﺎ ُﻩ ُﻤ ﹾﻨﻌِﻤَﺎ لﺍَ ل ﺃ ْﻫ ﹺ ﻭﻻ ﻜ ﱡ
ﺤ َﺯ َﻤـﺎ ﻥﺃْ ل ﻗ ْﺩ ﻜﺎ َ ﻉ ﺍﻟﺠﻬ ﹺ ﻥ ﻓﺎﺘﱢﺒﺎ ُ ﺇﺫ ْ
) -(١ﻓﻘﻴﻪ ﺸﺎﻋﺭ ﻨﺎﻗﺩ ،ﻭﻟﺩ ﻓﻲ ﺠﺭﺠﺎﻥ ﺴﻨﺔ ٢٩٠ﻫ ،ﻭﺘﻭﻓﻲ ﺴﻨﺔ ٣٦٦ﻫ ،ﻭﻗﺩ ﻋﻠﹼﻕ ﺍﻷﺴﺘﺎﺫ ﻋﻠﻲ ﺍﻟﻁﻨﻁﺎﻭﻱ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﻘﺼﻴﺩﺓ ﺒﻘﻭﻟﻪ" :ﻭﻴﺎﻟﻴﺕ ﻜ ّل ﻋﺎﻟﻡ ﻴﻨﻘﺵ ﻫﺫﻩ ﺍﻷﺒﻴﺎﺕ ﻓﻲ ﺼﺩﺭ ﻤﺠﻠﺴﻪ ،ﻭﻋﻠﻰ ﺼﻔﺤﺎﺕ ﻗﻠﺒﻪ ،ﻭﻴﺠﻌﻠﻬﺎ ﺩﺴﺘﻭﺭﻩ ﻓﻲ ﺤﻴﺎﺘﻪ ،ﻭﺇﻤﺎﻤﻪ ﻓﻲ ﺨﻼﺌﻘﻪ!".
٥
ﻁﻌﺎﻡ ﺍﻟﻭﺍﺤﺩ ﻴﻜﻔﻲ ﺍﻻﺜﻨﻴﻥ ﺤ ِﺩ َﻴﻜﹾﻔﻲ ﻁﻌَﺎ ُﻡ ﺍﻟﻭﺍ ِ ل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻴﻘﻭل » :ﹶ ﺕ ﺭﺴﻭ َ ﻋﻥ ﺠﺎﺒﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎل :ﺴﻤﻌ ﹸ ﻁﻌَﺎ ُﻡ ﺍﻷﺭﺒﻌ ِﺔ ﻴﻜﻔﻲ ﺍﻟﺜﻤﺎﻨ َﻴ ﹶﺔ« ﺭﻭﺍﻩ ﻤﺴﻠﻡ. ﻥ ﻴﻜﻔﻲ ﺍﻷَﺭْﺒﻌَﺔﹶ ،ﻭ ﹶ ﺍﻻ ﹾﺜ ﹶﻨ ْﻴﻥﹺ ،ﻭﻁﻌﺎ ُﻡ ﺍﻻ ﹾﺜ ﹶﻨ ْﻴ ﹺ
ﻓﻠﻨﺘﻌﹼﻠ ْﻡ ﻫﺫﺍ ﺍﻟﺩّﺭﺱ ﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺇ ﹾﺫ ﺠﺎ َﺀ ﻥ ﻓﻲ ﺴَ ﹶﻔﺭﹴ ﻤﻊ ﺍﻟﻨﹼﺒ ﱢ ﺨ ْﺩﺭﹺﻱﱢ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎل :ﺒﻴﻨﻤﺎ ﻨﺤ ُ ﻋﻥ ﺃﺒﻲ ﺴﻌﻴ ٍﺩ ﺍﻟ ﹸ
ﻻ ﺼ َﺭ ُﻩ ﻴَﻤﻴﻨﹰﺎ ﻭﺸِﻤﺎ ﹰ ﻑ َﺒ َ ﺼ ﹺﺭ ﹸ ل َﻴ ْ ل ﻋﻠﻰ ﺭﺍﺤِﹶﻠﺔٍ ﻟ ُﻪ ﹶﻓﺠَﻌَ َ ﺭﺠ ٌ ﻅ ْﻬﺭﹴ ل ﹶ ﻀُ ﻥ َﻤ َﻌ ُﻪ ﹶﻓ ْ ﻜﺎ َ
) (٣
ﻓ ﹾﻠ َﻴ ُﻌ ْﺩ ﹺﺒ ِﻪ
)(٤
) (٢
ﻥ ل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡَ » :ﻤ ْ ل ﺭﺴﻭ ُ ﻓﻘﺎ َ
ﻥﻻ ﻥ ﺯﺍ ٍﺩ ﻓ ﹾﻠ َﻴ ُﻌ ْﺩ ﹺﺒ ِﻪ ﻋﻠﻰ َﻤ ْ ل ِﻤ ْ ﻀٌ ﻥ ﹶﻟ ُﻪ ﻓﹶ ْ ﻥ ﻜﺎ َ ﻅ ْﻬﺭَ ﻟﹶﻪَ ،ﻭ َﻤ ْ ﻥﻻ ﹶ ﻋﻠﻰ َﻤ ْ
ﻀلﹴ ) . (٥ﺭﻭﺍﻩ ﻤﺴﻠﻡ ﻕ ﻷَﺤ ٍﺩ ﻤِﻨﹼﺎ ﻓﻲ ﹶﻓ ْ ﺤﱠ ل ﻤﺎ ﹶﺫ ﹶﻜﺭَ ﺤﺘﹼﻰ ﺭَﺃَﻴْﻨﺎ َﺃﻨﹼ ُﻪ ﻻ َ ﻥ َﺃﺼْﻨﺎﻑِ ﺍﻟﻤَﺎ ﹺ ﺯﺍ َﺩ ﻟﹶﻪ« ﻓﺫ ﹶﻜﺭَ ِﻤ ْ ________________________ ) (٢ﻴﺼﺭﻑ ﺒﺼﺭﻩ ﻴﻤﻴﻨﺎﹰ ﻭﺸﻤﺎ ﹰﻻ :ﺃﻱ ﻴﺤﻭّﻟﻪ ﻴﻤﻴﻨﺎﹰ ﻭﺸﻤﺎ ﹰﻻ ﻴﻨﻅﺭ ﻤﻥ ﻴﺠﻭﺩ ﻋﻠﻴﻪ ﺒﻤﺎ ﻴﺴ ّﺩ ﺤﺎﺠﺘﻪ. ) (٣ﻤﻥ ﻜﺎﻥ ﻤﻌﻪ ﻓﻀل ﻅﻬﺭ :ﺃﻱ ﻤﺭﻜﻭﺏ ﻓﺎﻀل ﻋﻥ ﺤﺎﺠﺘﻪ. ) (٤ﻓﻠﻴﻌﺩ ﺒﻪ :ﺃﻱ ﻓﻠﻴﺘﺼﺩّﻕ ﺒﻪ. ﻕ ﻷﺤﺩ ﻤﻨﹼﺎ ﻓﻲ ﻓﻀل :ﺃﻱ ﻓﻲ ﺯﻴﺎﺩﺓ ﻋﻥ ﺍﻟﺤﺎﺠﺔ. ) (٥ﻻ ﺤ ﹼ
ﻕ ﻫﻜﺫﺍ ﻴﻜﻭﻥ ﺍﻟﺘﻜﺎﻓل ﺍﻟﺤ ﹼ ﺸ َﻌ ﹺﺭﻴﱢﻴﻥ ﺇﺫﺍ ﺃ ْﺭﻤَﻠﻭﺍ ﻥ ﺍﻷ ﹾ ﻋﻥ ﺃﺒﻲ ﻤﻭﺴﻰ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎل :ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ» :ﺇ ﱠ
) (٦
ﺏ ﻭﺍﺤ ٍﺩ ﺜ ﱠﻡ ﺍ ﹾﻗ ﹶﺘﺴَﻤﻭ ُﻩ َﺒ ْﻴ ﹶﻨ ُﻬ ْﻡ ﻓﻲ ﺇﻨﺎ ٍﺀ ﻋ ﹾﻨ َﺩ ُﻫ ْﻡ ﻓﻲ ﺜ ْﻭ ﹴ ﻥ ِ ﺠﻤَﻌﻭﺍ ﻤﺎ ﻜﺎ َ ل ﻁﻌﺎ ُﻡ ﻋِﻴﺎﻟِﻬ ْﻡ ﺒﺎﻟﻤﺩﻴﻨﺔ َ ﻓﻲ ﺍﻟ ﹶﻐ ْﺯﻭﹺ ﺃﻭ ﹶﻗ ﱠ ﺴ ﹺﻭﻴﱠﺔ ﹶﻓ ُﻬ ْﻡ ﻤِﻨﹼﻲ ﻭﺃﻨﺎ ﻤﻨﻬﻡ« ﻤﺘﻔﻕ ﻋﻠﻴﻪ. ﻭﺍﺤ ٍﺩ ﺒﺎﻟ ﱠ ــــــــــــــــــ
) -(٦ﺃﺭﻤﻠﻭﺍ :ﻓﺭﻍ ﺯﺍ ُﺩﻫُﻡ ﺃﻭ ﻗﺎﺭﺏ ﺍﻟﻔﺭﺍﻍ.
ﺃﻭﻟﺌﻙ ﺁﺒﺎﺅﻨﺎ ل ﻼ َﺒ َﺩ ﹺﻭ ّﻴﹰﺎ ﻓﺠﻌ َ ﺤﻁٍ ﻭﻤَﺠﺎﻋﺔ" ﻓﺩﻋﺎ ﺭﺠ ﹰ ﻥ ﻋﺎ َﻡ ﺍﻟﺭﱠﻤﺎ َﺩ ِﺓ "ﻭﻫﻭ ﻋﺎ ُﻡ ﹶﻗ ْ ﺕ ﺒﺴﻤ ﹴ ﻥ ﺍﻟﺨﻁﹼﺎﺏ ﺒﺨﺒ ﹴﺯ ﻤﻔﺘﻭ ٍ ﻋ َﻤ ُﺭ ﺒ ُ ﻲ ُ ُﺃ ِﺘ َ
ﺤﻔﹶﺔ ﻓﻘﺎل ﻟﻪ ﻋﻤﺭ :ﻜﺄﻨﹼﻙ ُﻤ ﹾﻘﻔِ ٌﺭ ﻤﻥ ﺼْ ﻱ َﻴ ﹾﺘ َﺒ ُﻊ ﺒﺎﻟﱡﻠ ﹾﻘ ْﻤ ِﺔ ﺍﻟ َﻭﺩَﻙ "ﺃﻱ ﺍﻟﺩّﺴﻡ" ﻓﻲ ﺠﺎﻨﺏ ﺍﻟ ﱠ ﻴﺄﻜل ﻤﻌﻪ ،ﻓﺠﻌل ﺍﻟﺒﺩﻭ ّ ﻼ ﻟﻪ ﻤﻨﺫ ﻜﺫﺍ ﻭﻜﺫﺍ ﺇﻟﻰ ﺍﻟﻴﻭﻡ. ﺕ ﺁﻜ ﹰ ﺴﻤْﻨﹰﺎ ﻭﻻ ﺭﺃﻴ ﹸ ﺕ َ ﺠلْ ،ﻤﺎ ﺃﻜﻠ ﹸ ﺍﻟ َﻭﺩَﻙ؟ ﻓﻘﺎلَ :ﺃ َ ﻕ ﻟﺤﻤﹰﺎ ﻭﻻ ﺴﻤﻨﹰﺎ ﺤﺘﻰ ﻴﺄﻜﻠﻪ ﺴﺎﺌ ُﺭ ﺍﻟﻨﺎﺱ. ﻓﺤﻠﻑ ﻋﻤﺭ ﻻ ﻴﺫﻭ ﹸ
ﻜﺘﺎﺏ ﺃﺨﺒﺎﺭ ﻋﻤﺭ ﻟﻸﺴﺘﺎﺫﻴﻥ ﻋﻠﻲ ﻭﻨﺎﺠﻲ ﺍﻟﻁﻨﻁﺎﻭﻱ
٦
ﺕ ﺍﻟﻨﹼﻔﻭﺱ ﺇﻥ ﻤﻠﻜ ﹶ ﺱ ﻓﺎ ْﺒ ﹺﻎ ﺭﹺﻀﺎﻫـﺎ ﺕ ﺍﻟﻨﹼﻔﻭ َ ﺇﻥ ﻤَﹶﻠ ﹾﻜ ﹶ
ﹶﻓﻠﹶﻬـﺎ ﹶﺜـ ْﻭ َﺭﺓﹲ ،ﻭﻓﻴﻬـﺎ ﻤَﻀـﺎ ُﺀ
ﻕ ﺍﻟ ُﻌﻘﹶﻼ ُﺀ ﻑ ﺍﻟﺨﻼ ِﺌـ ﹸ ﺵ ﻟﻠﻭُﺜﻭﺏ ﻤﻥ ﺍﻷﺴْـ ..ـﺭﹺ ،ﻓﻜﻴـ ﹶ ﺤ ﹸ ﻥ ﺍﻟ َﻭ ْ ﺴﻜﹸ ُ ﻴَ ْ
ﻀﻌَﻔـﺎﺀ ﻥ ُﻴ َﺅﻴﱠـ َﺩ ﺍﻟ ﱡ ﻥ ﹶﻟـ ْ ﻥ ﺴَﻴَﺴـﻭﺩﻭ ..ﻥَ ،ﻭﺃ ْ ﻥﺃْ ﺏ ﺍﻟﻅﹼﺎﻟِﻤﻭ َ ﺴـ ُ ﺤَ َﻴ ْ ﻭﺍﻟﻠﹼﻴـﺎﻟﻲ ﺠَﻭﺍﺌـ ٌﺭ ﻤِﺜـﻠﹶﻤـﺎ ﺠﺎ ..ﺭﻭﺍ ،ﻭﻟﻠﺩﱠ ْﻫـ ﹺﺭ ِﻤﺜﹾﻠ ُﻬـ ْﻡ ﺃﻫـﻭﺍ ُﺀ
ﺃﺤﻤﺩ ﺸﻭﻗﻲ
ﻓﻠﻴﻘﺭﺃ ﺤﻜﹼﺎﻤﻨﺎ ﻁﻴﱢﻌ ﹰﺔ ﻓﻲ ﻴﺩﻫﺎ ﺕ ﻤﻥ ﺸﺄﻨﻬﻡ ﻭﺤﻁﹼﺕ ﻗﻴﻤﺘﹶﻬﻡ ﻟﻴﻜﻭﻨﻭﺍ ﺃﺩﺍ ﹰﺓ ﹶ ﺱ ﹶﻗ ْﺩ ُﺭ ﺍﻟﺩّﻭﻟﺔ ﺒﻘﺩْﺭ ﺃﺒﻨﺎﺌﻬﺎ ،ﻓﺈﻥ ﻫﻲ ﺼ ﱠﻐ َﺭ ﹾ ﻴُﻘﺎ ُ ل ﺼﻐﺎ ﹴﺭ ﺽ ﻨﺎﻓﻌﺔ ،ﻓﺴﻭﻑ ﺘﹶﺭﻯ ﺃﻨﹼﻬﺎ ﻟﻥ ﺘﺴﺘﻁﻴﻊ ﺃﻥ ﹸﺘ َﺅ ﱢﺩﻱَ ﺒﻤﻌﻭﻨ ِﺔ ﺭﺠﺎ ﹺ ﺤﺘﻰ ﻭﻟﻭ ﻜﺎﻥ ﺫﻟﻙ ﻤﻥ ﺃﺠل ﺃﻏﺭﺍ ﹴ ﺕ ﻓﻲ ﺴﺒﻴل ﺤ ﹾ ﻑ ﺃﻨﹼﻪ ﻻ ﻗﻴﻤ ﹶﺔ ﻟﻬﺫﻩ ﺍﻷﺩﺍ ِﺓ ﺍﻟﺘﻲ ﻀ ﱠ ل ﻋﻅﻴﻡ ،ﻜﻤﺎ ﻻ ُﺒﺩﱠ ﺃﻥ ﺘﺭﻯ ﺁﺨ َﺭ ﺍ ﹾﻟﻤَﻁﺎ ِ ﻱ ﻋﻤ ﹴ ﻜﻬﺅﻻﺀ ﺃ ﱠ ﺍﻟﺤﺼﻭل ﻋﻠﻴﻬﺎ ﺒﺄﻓﺭﺍﺩ ﺍﻟﺸﻌﺏ ،ﺇﺫ ﻗﻀﺕ ﻋﻠﻰ ﹸﻗ ﱠﻭ ِﺓ ﺍﻟﻭﻁﻥ ﺍﻟﺤﻴﻭﻴّﺔ ﻻ ﻟﺸﻲ ٍﺀ ﺇﻻ ﻟﻜﻲ ﺘﺘﻤﻜﹼﻥ ﻤﻥ ﺘﺴﻴﻴﺭ ِﺩﻓﹾﺔ ﺍﻟﺤﻜﻡ ﺒﺴﻬﻭﻟﺔ
ﺠﻭﻥ ﺴﺘﻴﻭﺍﺭﺕ ﻤﻴل
ﺍﻟﻌﺭﺏ ﻻ ﺘﺴﺘﺨﺫﻱ! ﺕ ﻲ ﻤﻬﻤﻭﺯ ﹲﺓ ﺃﻭ ﻏﻴ ُﺭ ﻤﻬﻤﻭﺯﺓٍ ،ﻗﺎل" :ﻓﻘﻠ ﹸ ﺴ ﹶﺘ ﹾﺜﺒﹺﺕ :ﺃﻫ َ ﺏ ﺃﻥ َﻴ ْ ﺨﻀَﻊ( ﻭﺃﺤ ﱠ ﺨﺫﹶﻯ ) ﹶ ﻅ ﺍﺴﺘﹶ ﹾ ﻲ ﻓﻲ ﻟﻔ ِ ﺼ َﻤ ِﻌ ﱡ ﻙ ﺍﻷ ْ ﺸﱠ ﹶ ﺨ ﹶﺫ ْﺃﺕﹸ؟ ﺴ ﹶﺘ ﹾ ﺕ ﺃﻡ ﺍ ْ ﺨ ﹶﺫ ْﻴ ﹸ ﺴ ﹶﺘ ﹾ لﺍْ ﻲ :ﺃﺘﻘﻭ ُ ﻷﻋﺭﺍﺒ ّ ﻲ :ﻻ ﺃﻗﻭﻟﹸﻬﻤﺎ! ﻗﺎل ﺍﻷﻋﺭﺍﺒ ّ ﻓﻘﻠﺕ :ﻭِﻟﻡَ؟
ﺏ ﻻ ﺘﺴﺘﺨﺫﻱ" ﻥ ﺍﻟﻌﺭ َ ﻗﺎل :ﻷ ّ ـــــــــــــــ ﻭﻨﺤﻥ ﻨﻘﻭل ﺍﻵﻥ :ﺭﺤ َﻡ ﺍﷲ ﺫﻟﻙ ﺍﻟﺯﻤﺎﻥ!
ﻫﻜﺫﺍ ﺒﺩﺃ ﺍﻟﻅﹼﻠﻡ ﻗﻠﻴﻼ ﺕ ﺍﻟﻐﺩﺍﺀ ﻟﻡ ﻴﺠﺩ ﻤِﻠﺤﺎﹰ ،ﻓﺄ َﻤ َﺭ ﻥ ﺫﻫﺏ ﺫﺍﺕ ﻴﻭﻡ ﻓﻲ ﺭﺤﻠﺔ ﻴﺼﻁﺎﺩ ،ﻭﻟﹶﻤّﺎ ﺤﺎﻥ ﻭﻗ ﹸ ﺸﺭْﻭﺍ َ ﻥ ﺍﻟﻤﻠﻙ ﺃﻨﻭ ِ ﺤﻜﹶﻰ ﺃ ﱠ ُﻴ ْ ﺢ ﺸ ﹶﺘﺭﹺﻱَ ﺍﻟﻐﻼ ُﻡ ﺍﻟﻤﻠ َ ﻥ ﻴَ ﹾ ﻥ ﺒﺄ ْ ﻀ َﺭ ﺍﻟﻤﻠﺢ ،ﻓﺄ َﻤ َﺭ ﺃﻨﻭ ﺸﺭﻭﺍ َ ﺠ ُﺒ ُﻪ ﺃﺤ َﺩ ﺍﻟﻐِﻠﻤﺎﻥ ﺃﻥ ﻴﺫﻫﺏ ﺇﻟﻰ ﻗﺭﻴﺔ ﻗﺭﻴﺒﺔ ﻟﻴُﺤ ِ ﺤﺎ ﹺ ﺒﺎﻟﻨﻘﻭﺩ ،ﺤﺘﹼﻰ ﻻ ُﻴﻌْﻁﺎﻩ ﺒﺎ ﹾﻟﻤَﺠﱠﺎﻥ ﻓﺘﺨﺭﺏ ﺍﻟﻘﺭﻴﺔ.
ﺏ ﺍﻟﻘﺭﻴ ﹶﺔ ﻤﻥ ﺤَ ﹾﻔ ﹶﻨﺔِ ﺍﻟﻤﻠﺢ؟ ﺨﹶﻠلﹴ ﻴﺼﻴ ُ ﻱ ﹶ ﻓﻘﻴل ﻟﻪ :ﺃ ﱡ ﻼ ﺠﺩﺍﹰ ،ﺜﻡ ﺃﺨﺫ ﻴﺯﻴ ُﺩ ﺍﻟﺤﻜﹼﺎ ُﻡ ﻋﻠﻴﻪ ،ﺇﻟﻰ ﺃﻥ ﺒﻠﻎ ﺍﻟﺤ ّﺩ ﺍﻟﺫﻱ ﻨﺭﺍﻩ". ﻓﻘﺎل" :ﻫﻜﺫﺍ ﺒﺩﺃ ﺍﻟﻅﹼﻠ ُﻡ ﻓﻲ ﺍﻟﺩّﻨﻴﺎ ،ﺒﺩﺃ ﻗﻠﻴ ﹰ
٧
ﺍﻟﻤﺅﻤﻨﻭﻥ ﻭﺍﻟﻤﺅﻤﻨﺎﺕ ﺒﻌﻀﻬﻡ ﺃﻭﻟﻴﺎﺀ ﺒﻌﺽ ﻥ ﺍﻟﺼﱠﻼ ﹶﺓ ﻥ ﺍ ﹾﻟ ُﻤ ﹾﻨ ﹶﻜ ﹺﺭ َﻭ ُﻴﻘِﻴﻤُﻭ َ ﻋﹺ ﻥ َ ﻑ َﻭ َﻴ ﹾﻨ َﻬ ْﻭ َ ﻥ ﺒﹺﺎ ﹾﻟ َﻤ ْﻌﺭُﻭ ِ ﺽ َﻴ ْﺄ ُﻤﺭُﻭ َ ﻀ ُﻬ ْﻡ َﺃ ْﻭِﻟﻴَﺎ ُﺀ َﺒ ْﻌ ﹴ ﻥ ﻭَﺍ ﹾﻟ ُﻤ ْﺅﻤِﻨﹶﺎﺕﹸ َﺒ ْﻌ ُ }ﻭَﺍ ﹾﻟ ُﻤ ْﺅ ِﻤﻨﹸﻭ َ ﻥ ﻋ َﺩ ﺍﻟﻠﱠ ُﻪ ﺍ ﹾﻟ ُﻤ ْﺅ ِﻤﻨِﻴ َ ﻋﺯﹺﻴ ٌﺯ ﺤَﻜِﻴ ٌﻡَ .ﻭ َ ﻥ ﺍﻟﱠﻠ َﻪ َ ﺤ ُﻤ ُﻬ ُﻡ ﺍﻟﻠﱠ ُﻪ ِﺇ ﱠ ﺴ َﻴ ْﺭ َ ﻥ ﺍﻟﻠﱠﻪَ َﻭ َﺭﺴُﻭﹶﻟ ُﻪ ﺃُﻭﹶﻟﺌِﻙَ َ ﻥ ﺍﻟ ﱠﺯﻜﹶﺎ ﹶﺓ َﻭ ُﻴﻁِﻴﻌُﻭ َ َﻭ ُﻴ ْﺅﺘﹸﻭ َ ﻥ ﺍﻟﱠﻠ ِﻪ ﻥ ِﻤ َ ﻀﻭَﺍ ٌ ﻥ ﻭَﺭﹺ ْ ﻋ ْﺩ ﹴ ﺕ َ ﺠﻨﱠﺎ ِ ﻁ ﱢﻴﺒَﺔﹰ ﻓِﻲ َ ﻥ ﹶ ﻷ ﹾﻨﻬَﺎ ُﺭ ﺨﹶﺎِﻟﺩِﻴﻥَ ﻓِﻴﻬَﺎ َﻭ َﻤﺴَﺎ ِﻜ َ ﺤ ِﺘﻬَﺎ ﺍ َ ﻥ ﹶﺘ ْ ﺠﺭﹺﻱ ِﻤ ْ ﺕ ﺘﹶ ْ ﺠﻨﱠﺎ ٍ ﻭَﺍ ﹾﻟ ُﻤ ْﺅﻤِﻨﹶﺎﺕِ َ َﺃ ﹾﻜ َﺒ ُﺭ ﹶﺫﻟِﻙَ ُﻫ َﻭ ﺍ ﹾﻟ ﹶﻔ ْﻭ ُﺯ ﺍ ﹾﻟ َﻌﻅِﻴ ُﻡ{ )ﺍﻟﺘﻭﺒﺔ.(٧٢-٧١ :
ﻼ ﻭﺍﷲ ﻻ ﻴﺨﺯﻴﻙ ﺍﷲ ﺃﺒﺩﺍ ﻜﹼ ﻕ» :-ﻟﹶﻘﺩ ﺤﹼ ﺨﺒَﺭ ﻤﺎ ﺠﺎ َﺀ ُﻩ ﻤﻥ ﺍ ﹾﻟ َ ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻟﺨﺩﻴﺠ ﹶﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﺎ –ﻭﺃﺨﺒﺭَﻫﺎ ﹶ ﺤﻡَ، ل ﺍﻟ ﱠﺭ ِ ﻙ ﹶﻟ ﹶﺘﺼِ ُ ﻙ ﺍﷲ ﺃﺒَﺩﺍِ .ﺇ ﱠﻨ َ ﺨﺯﹺﻴ َ ﷲ ﻻ ُﻴ ﹾ ﺕ ﺨﺩﻴﺠ ﹸﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﺎ) :ﻜﹶﻼ ﻭﺍ ِ ﺕ ﻋﻠﻰ ﻨﹶ ﹾﻔﺴِﻲ« ﻓﻘﺎﻟ ﹾ ﺨﺸِﻴ ﹸ ﹶ ﻕ ) .( (٨ﺭﻭﺍﻩ ﺍﻟﺒﺨﺎﺭﻱ ﻭﻤﺴﻠﻡ ﺏ ﺍﻟﺤ ﹼ ﻥ ﻋﻠﻰ ﹶﻨﻭَﺍ ِﺌ ﹺ ﺏ ﺍ ﹾﻟﻤَﻌ ُﺩﻭﻡَ ،ﻭ ﹸﺘﻌِﻴ ُ ﺴ ُ ل ) ، (٧ﻭ ﹶﺘ ﹾﻜ ِ ل ﺍﻟ ﹶﻜ ﱠ ﺤ ِﻤ ُ ﻑ .ﻭ ﹶﺘ ْ ﻀ ْﻴ ﹶ ﻭ ﹶﺘﻘﹾﺭﻱ ﺍﻟ ﱠ
ﻭﺃﺤﻤﺩ ﻭﺍﻟﺘﺭﻤﺫﻱ ﻭﺍﻟﻨﺴﺎﺌﻲ ـــــــــــــــــــــــــــــــ ﺏ ﺜﻘل ﺃﻭ ﺼﺎﺤﺏ ﻋﻴﺎل .ﻭﺍﻟﻤﺭﺍﺩ ﺇﻨﹼﻙ ﺘﻌﻁﻲ ﺼﺎﺤﺏ ﺍﻟ َﻌ ْﻴﻠﹶﺔ ﻤﺎ ﹶﻼ ﻤﻥ ﺒﺎﺏ ﻀﺭﺏ ﺼﺎﺭ ﺼﺎﺤ َ ) -(٧ﺘﺤﻤل ﺍﻟﻜ ّل :ﻭﻫﻭ ﺍﻟﺜﹼﻘل .ﻭﻜ ّل ﻜ ًّ ﻴﺭﻴﺤﻪ ﻤﻥ ﺜﻘل ﻤﺅﻭﻨﺔ ﻋﻴﺎﻟﻪ. ﺕ ﻤﻊ ﺼﺎﺤﺒﻬﺎ. ﺕ ﻓﻴﻬﺎ ﻭﻗﻤ ﹶ ﻕ ﺃﻋﻨ ﹶ ﻕ :ﺍﻟﻨﻭﺍﺌﺏ ﺍﻟﺤﻭﺍﺩﺙ .ﺃﻱ ﺇﺫﺍ ﻭﻗﻌﺕ ﻨﺎﺌﺒﺔ ﻷﺤﺩ ﻓﻲ ﺤ ﹼ ) -(٨ﻨﻭﺍﺌﺏ ﺍﻟﺤ ﹼ
ﻤﻥ ﻭَ ﹶﻟﺩٍ ﻓﻲ ﺍﻟﻐﺭﺒﺔ ..ﺇﻟﻰ ﺃﻤّﻪ ﺴـ ﹾﺘ ﹺﺭ ُﺃ ّﻤﹰﺎ ﺒُﻜﺎﺅُﻫـﺎ ﻥ ﻭَﺭﺍ َﺀ ﺍﻟ ﱢ ﻭﺇ ﱠ
ل ﻥ ﻁﻭﻴ ُ ل ﺍﻟﺯﱠﻤﺎ ُ ﻥ ﻁـﺎ َ ﻲ ﻭﺇ ْ ﻋَﹶﻠـ ﱠ
ﺼ ْﺒ َﺭ ﺇﻨﱡ ُﻪ ﻓﻴﺎ ُﺃ ﱠﻤ ﹶﺘـﺎ ﻻ ﺘﹶ ْﻌﺩَﻤﻲ ﺍﻟ ﱠ
ل ﺢ ﺍﻟﻘﹶﺭﻴﺏﹺ ﺭَﺴﻭ ُ ﺠﹺ ﺨ ْﻴﺭﹺ ﻭﺍﻟ ﱡﻨ ْ ﺇﻟﻰ ﺍﻟ ﹶ
ﺠﺭَ ﺇﻨﱠ ُﻪ ﻷْ ﺨﻁِﺌﻲ ﺍ َ ﻭﻴَﺎ ُﺃ ﱠﻤ ﹶﺘـﺎ ﻻ ﹸﺘ ﹾ
ل ل ﺠَﺯﻴ ُ ﺠﻤِﻴ ﹺ ﺼ ْﺒـ ﹺﺭ ﺍ ﹾﻟ َ ﻋﻠﻰ ﹶﻗﺩَﺭﹺ ﺍﻟ ﱠ
ﺴـﻭَ ﹲﺓ ﺕ ﺍﻟﻨﱢﻁﺎ ﹶﻗ ْﻴﻥﹺ ُﺃ ْ ﺃﻤَﺎ ﹶﻟﻙِ ﻓﻲ ﺫﺍ ِ
ل ﺠـ ﻭ ُ ﻥ ﹶﺘ ُ ﺏ ﺍ ﹾﻟ َﻌـﻭﺍ ُ ﺒﹺﻤ ﱠﻜ ﹶﺔ ﻭﺍﻟﺤﺭ ُ
ﺏ ﺠ ْ ﻥ ﹶﻓﹶﻠ ْﻡ ﹸﺘ ﹺ ﺨ ﹶﺫ ﺍﻷﻤﺎ ﹺ ﺃﺭﺍ َﺩ ﺍﺒﻨﹸﻬﺎ َﺃ ﹾ
ل ﻋ ﹾﻠـﻤـﹰﺎ ﺃ ﱠﻨـ ُﻪ ﹶﻟ ﹶﻘﺘِـﻴـ ُ ﻭ ﹶﺘ ْﻌﹶﻠـ ُﻡ ِ
ﺃﺒﻭ ﻓﺭﺍﺱ ﺍﻟﺤﻤﺩﺍﻨﻲ
ﺤﻁﱢﻤﻭﺍ ﺍﻷﺼﻨﺎﻡ ﷲ ﻭﺤﺩَﻩ ﻭﻻ ﺘﻌﺒﺩ ﺸﻴﺌﹰﺎ ﺴﻭﺍﻩ. ﺕ ِ ﺴﺘﹶﻘﻴﻡَ ﺍﻟﻭﺠﻭ ُﻩ ﻭﺍﻟﻐﺎﻴﺎ ﹸ ﻥ ُﻤﻬﹺ ﱠﻤ ﹶﺔ ﺍﻹﺴﻼﻡ ﺍﻷﻭﻟﻰ ﻭﺍﻷﺨﻴﺭﺓ" :ﺍﻟﺘﺤﺭﻴﺭ" ﺤﺘﹼﻰ ﹶﺘ ْ ﺇﱠ ﻥ{ )ﺍﻷﻨﻌﺎﻡ(٧٩ : ﺸ ﹺﺭﻜِﻴ َ ﻥ ﺍ ﹾﻟ ُﻤ ﹾ ﺤ ِﻨﻴﻔﹰﺎ َﻭﻤَﺎ ﺃَﻨﹶﺎ ِﻤ َ ﻷ ْﺭﺽَ َ ﺕ ﻭَﺍ َ ﺴﻤَﺎﻭَﺍ ِ ﻁﺭَ ﺍﻟ ﱠ ﻲ ِﻟﱠﻠﺫِﻱ ﹶﻓ ﹶ ﺠ ﹺﻬ َ ﺕ َﻭ ْ }ﺇِﻨﱢﻲ ﻭَﺠﱠ ْﻬ ﹸ ﻓﺤﻁﱢﻤﻭﺍ ﺃﺼﻨﺎ َﻡ ﺍﻟﻬﻭﻯ ،ﻭﺃﺼﻨﺎ َﻡ ﺍﻟﻤﺎل ،ﻭﺃﺼﻨﺎ َﻡ ﺍﻟﺠﺎﻩ ،ﻭﺃﺼﻨﺎ َﻡ ﺍﻟﺤﻜﻡ ..ﻭﺍﺘﹼﺠﻬﻭﺍ ﺇﻟﻰ ﺍﷲ ﺍﻟﺫﻱ ﻨﺯﱠل ﺍﻟﻜﺘﺎﺏ
ﻻ ﹶﺘ ْﻌ ُﺒﺩُﻭﻫﺎ ﻭﻻ ﹶﺘ ْﺭ َﻫﺒُﻭﻫﺎ. ل ﻤﻥ ﺃ ﹼ ﻭﻫﻭ ﻴﺘﻭﻟﹼﻰ ﺍﻟﺼّﺎﻟﺤﻴﻥ .ﻓﺈﻥ ﻋﺠﺯﺘﻡ ﻋﻥ ﺃﻥ ﺘﺤﻁﹼﻤﻭﻫﺎ ﻓﻼ ﺃﻗ ﱠ
ﺤﺴﻥ ﺍﻟﺒﻨﺎ
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ﻻ ﺘﻜﻭﻨﻭﺍ ﺴﻴﻑ ﺍﻟﺭّﺃﺴﻤﺎﻟﻴّﺔ ﺃﻭ ﺍﻟﺸﻴﻭﻋﻴّﺔ ﻑ ﺍﻟﺸﻴﻭﻋ ّﻴ ِﺔ ﻋﻠﻰ ﺍﻟﺭّﺃﺴﻤﺎﻟ ّﻴﺔِ ،ﻜﻤﺎ ﻑ ﺍﻟﺭّﺃﺴﻤﺎﻟ ﱠﻴ ِﺔ ﻋﻠﻰ ﺍﻟﺸﻴﻭﻋ ّﻴ ِﺔ ﻭﻻ ﺴﻴ ﹶ ﻻ ﹶﺘﻜﹸﻭﻨﻭﺍ -ﺃﻴﱡﻬﺎ ﺍﻟﻤﺴﻠِﻤﻭﻥ– ﺴَ ْﻴ ﹶ ﻕ ﺼ ُﺭ ﹺﺒ ِﻪ ﺍﻟﺤ ﱡ ﻑ ﺍﻹﺴﻼﻡﹺ ،ﻴﻨ ﹶﺘ ِ ﻥ ﻜﻭﻨﻭﺍ ﺴﻴ ﹶ ﻀﻠِﻠﻭﻥ ..ﻭﻟﻜ ْ ﺴ َﺭ ﹸﺓ ﺍ ﹾﻟ ُﻤ َ ﻥ ﻭﺍﻟﺴّﻤﺎ ِ ل ﻤﻨﻜﻡ ﺍﻟﻤﺨﺎﺩﻋﻭ َ ﻴُﺭﻴﺩ ﺃﻥ ﻴﺠﻌ َ ﻥ ﺃﻭ ﻏﺭﻴﺒّﺎ. ﻥ ﺃﻭ ﺭﺃﺴﻤﺎﻟ ّﻴﺎﹰ ،ﻭﺸﺭﻗ ّﻴﹰﺎ ﻜﺎ َ ل ﻭﺍﻟﻅﻠﻡ ،ﺸﻴﻭﻋ ّﻴﹰﺎ ﻜﺎ َ ﻭﺍﻟﻌﺩل ،ﻭ َﻴ ﹾﻨ َﻬ ﹺﺯ ُﻡ ﺒ ِﻪ ﺍﻟﺒﺎﻁ ُ
ﻋﺼﺎﻡ ﺍﻟﻌﻁﺎﺭ
ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺭﺒﻴّﺔ ﻻ ﺃﻥ ﻴﺘﺒﻴّﻥ ﺒﻭﻀﻭﺡ ﻤﻘﺩﺍ َﺭ ﺤﻴﻭﻴّﺔ ﻫﺫﻩ ﺍﻟﻠﹼﻐﺔ ﺍﻟﺸﹼﺭﻴﻔﺔ، ﻙ ﺇﹼ ﺍﻟﺫﻱ ﻴُﻌﺎﻨﻲ ﺍﻟﺘﹼﺭﺠﻤ ﹶﺔ ﺇﻟﻰ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺭﺒﻴّﺔ ﻻ َﻴ ْﻤِﻠ ُ ﻥ ﻅِﻼل ﺍﻟﻤﻌﺎﻨﻲ ﺍﻟﺘﻲ ﺘﻨﻁﻭﻱ ﻓﻲ ﻕ ﺍﻟﻤﻌﺎﻨﻲ ،ﻭﺘﻔﻭﱢﻗﻬﺎ ﻓﻲ ﺭﻭﻋﺔ ﻫﺫﺍ ﺍﻷﺩﺍﺀ .ﺒل ﺇ ّ ﻋ َﻴﺘِﻬﺎ ﻓﻲ ﺃﺩﺍﺀ ﺃﺩ ﹼ ﻭﻁﹶﻭﺍ ِ ﺴﺎﹰ ،ﻤﻤّﺎ ﻴﺠﺩﻩ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻟﻠﹼﻐﺎﺕ ﺤّ ﻑ ِ ﺡ ﺘﻌﺒﻴﺭﺍﹰ ،ﻭﺃﺭﻫ ﹶ ﺍﻷﻟﻔﺎﻅ ﺍﻟﻌﺭﺒﻴّﺔ ﹶﻟ ﹶﺘﺒْﺩﻭ ﻟﻠﻤﺤﻘﹼﻕ ﺃﻜﺜ َﺭ ﺘﻨﻭّﻋﺎﹰ ،ﻭﺃﺭﻭ َ ﻥ ﺸﻜﺴﺒﻴﺭ ﻜﺎﻥ ﻴﺴﺘﻁﻴﻊ ﺃﻥ ﻴﺯﻴﺩ ﺇﺒﺩﺍﻋﺎﹰ ،ﻭﺃﻥ ُﻴﺤَﻠﱢﻕ ﺍﻷﺨﺭﻯ .ﻭﻗﺩ ﻜﺎﻥ ﻴﺨﻁﺭ ﻟﻲ ﻓﻲ ﻜﺜﻴﺭ ﻤﻥ ﺍﻷﺤﻴﺎﻥ ،ﺃ ّ ﻓﻲ ﺍﻟﺘﻌﺒﻴﺭ ﺇﻟﻰ ﺫﹸﺭﻯ ﺃﺴﻤﻰ ﻤﻥ ﺍﻟﺒﻼﻏﺔ ،ﻟﻭ ﺃﻨﹼﻪ ﻤﻠﻙ ﺍﻟﺘﻌﺒﻴﺭ ﺒﻬﺫﻩ ﺍﻟﻠﹼﻐﺔ ﺍﻟﻌﺭﺒﻴّﺔ .ﻭﻜﺜﻴﺭﹰﺍ ﻤﺎ ﻜﻨﺕ ﺃﻟﻤﺢ ﻓﻲ ﻥ ﺍﻟﺸﹼﺎﻋﺭ ﻻ ﻴﺠﺩ ﺃﺩﺍﺓ ﺍﻟﻠﻐﺔ ﻁﻴّﻌ ﹰﺔ ﻤﻌﻪ ،ﻟﻴﻌﺒّﺭ ﺒﻬﺎ ﻋﻤّﺎ ﻋﻨﺩﻩ ﻤﻥ ﺍﻟﻤﻌﺎﻨﻲ ،ﻓﺘﻜﻭﻥ ﻋﺒﺎﺭﺘﻪ ﺃﺜﻨﺎﺀ ﺍﻟﺘﹼﺭﺠﻤﺔ ﺃ ّ ﻥ ﺍﻟﻤﺘﺭﺠﻡ ﻤﻠﺯﻡ ﺒﺄﻥ ﻓﻲ ﺍﻹﻨﻜﻠﻴﺯﻴﺔ ﻜﺎﻟﺜﻭﺏ ﺍﻟﻤﻬﻠﻬل ﻋﻠﻰ ﺍﻟﻤﻌﻨﻰ ﺍﻟﺭّﺍﺌﻊ ﺍﻷﻨﻴﻕ ،ﻭﺇﻨﹼﻪ ﻟﻤﻤّﺎ ﻴﺅﺴﻑ ﻟﻪ ﺃ ّ ﻴﺅﺩّﻱ ﻓﻲ ﺍﻟﻌﺭﺒﻴّﺔ ﺍﻟﻔﺴﻴﺤﺔ ﺍ ﹾﻟ َﻤﺭﹺﻨﺔ ﺍﻟﻐﻨﻴّﺔ ﻤﺎ ﺍﻀﻁ ّﺭ ﺍﻟﻤﺅﻟﹼﻑ ﻓﻴﻪ ﺇﻟﻰ ﺍﻟﺭّﻜﺎﻜﺔ ﻟﻀﻴﻕ ﻟﻐﺘﻪ ﻋﻥ ﻤﻌﺎﻨﻴﻪ.
ﻤﺤﻤﺩ ﻓﺭﻴﺩ ﺃﺒﻭ ﺤﺩﻴﺩ ..ﻓﻲ ﺘﻘﺩﻴﻡ ﺘﺭﺠﻤﺘﻪ ﻟ "ﻤﻜﺒﺕ"
ﺍﻟﻤﺅﻤﻨﻭﻥ ﺍﻟﻌﺎﻤﻠﻭﻥ ﺍﻟﻤﺨﺒﺘﻭﻥ ﺠ ﱠﻨ ِﺔ ُﻫ ْﻡ ﻓِﻴﻬَﺎ ﺨﹶﺎِﻟﺩُﻭﻥَ{ )ﻫﻭﺩ(٢٣ : ﺏ ﺍ ﹾﻟ َ ﺼﺤَﺎ ُ ﺨﺒَﺘﹸﻭﺍ ِﺇﻟﹶﻰ َﺭ ﱢﺒ ﹺﻬ ْﻡ ﺃُﻭﹶﻟﺌِﻙَ َﺃ ْ ﻋ ِﻤﻠﹸﻭﺍ ﺍﻟﺼﱠﺎﻟِﺤَﺎﺕِ ﻭََﺃ ﹾ ﻥ ﺁَﻤَﻨﹸﻭﺍ َﻭ َ ﻥ ﺍﱠﻟﺫِﻴ َ }ِﺇ ﱠ ـــــــــــــــــــــ
ﻥ ﺇﻟﻴ ِﻪ ﷲ ُﻤﻨِﻴﺒﹺﻴ َ ﻥ ﺍﻟﻌﻤ َل ﻭ ﹶﻨ ْﻤﻀِﻲَ ﻋﻠﻰ ﻁﺭﻴﻕ ﺍ ِ ﺴَ ﺤ ِ ﻥ ﻭ ﹸﻨ ْ ﻕ ﺍﻹﻴﻤﺎ َ ﺼ ُﺩ ﹶ ﻥ ﻟﻨﻔﻭ َﺯ ﺒﺎﻟﺠ ﹼﻨ ِﺔ ﻭﺍﻟﺨﻠﻭ ِﺩ ﻓﻲ ﻨﻌﻴﻤِﻬﺎ ﺍ ﹾﻟﻤُﻘﻴﻡ ﺇ ﹼﻻ ﺃﻥ ﹶﻨ ْ ﻓﻤﺎ ﻋﻠﻴﻨﺎ ﺇﺫ ْ ﺤﺭﹺﻑ ﻋﻥ ﺼﺭﺍﻁﻪ ﺍﻟﻤﺴﺘﻘﻴﻡ ﻭﻻ ﻥ ﻟﻌﺩﻟِﻪ ﻭﺤﻜﻤِﻪ ﻓﻲ ﻜ ﱢل ﺃﻤ ﹴﺭ ﻴُﺼﻴﺒُﻨﺎ ﻭﻴﻘ ُﻊ ﺒﻨﺎ ﺃﻭ ﻤﻥ ﺤﻭﻟﻨﺎ ..ﻻ ﹶﻨ ﹾﻨ َ ﻁ ِﻤﺌْﻨﺎ ﹺ ﻁ َﻤ ِﺌﻨﱢﻴﻥ ﻜ ﱠل ﺍﻻ ﹾ ﺨﺎﺸِﻌﻴﻥ ﻟﻪ ُﻤ ﹾ ﺕ ﻋﻠﻴﻨﺎ ﻗﻭﻯ ﺍﻷﺭﺽ. ﻑ ﻭﻻ ﻨﹸﺒﺎﻟﻲ ﻭﻟﻭ ﺍﺠﺘﻤﻌ ﹾ ﻨﺘﻭﻗﹼ ﹸ
ﻜﺭﺍﻤﺔ ﺍﻟﺸﻬﻴﺩ ل: ﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻗﹶﺎ َ ﻥ ﺍﻟ ﱠﻨ ﹺﺒ ﱠ ﻥ َﺃ ﹶﻨﺱﹴ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ َﺃ ﱠ ﻋْ َ ﺠ َﻊ ﻥ َﻴ ْﺭ ﹺ ﺸﻬﹺﻴﺩَُ ،ﻴ ﹶﺘ َﻤﻨﱠﻰ َﺃ ْ ﻻ ﺍﻟ ﱠ ﻲﺀٍ ِﺇ ﱠ ﺸ ْ ﻥ ﹶ ﻷ ْﺭﺽﹺ ِﻤ ْ ﻋﻠﹶﻰ ﺍ َ ﺠ َﻊ ِﺇﻟﹶﻰ ﺍﻟ ﱡﺩ ﹾﻨﻴَﺎ َﻭﹶﻟ ُﻪ ﻤَﺎ َ ﻥ َﻴ ْﺭ ﹺ ﺤﺏﱡ َﺃ ْ ل ﺍ ﹾﻟﺠَ ﱠﻨ ﹶﺔ ُﻴ ِ ﺨُ »ﻤَﺎ ﺃَﺤَ ٌﺩ َﻴ ْﺩ ﹸ ﺸﻬَﺎ َﺩ ِﺓ« ﻤﺘﹼﻔﻕ ﻀلﹺ ﺍﻟ ﱠ ﻥ ﹶﻓ ْ ﻥ ﺍ ﹾﻟ ﹶﻜﺭَﺍ َﻤ ِﺔ« ﻭﻓﻲ ﺭﹺﻭﺍﻴ ٍﺔِ» :ﻟﻤَﺎ َﻴﺭَﻯ ِﻤ ْ ﺸ َﺭ َﻤﺭﱠﺍﺕٍ؛ ِﻟﻤَﺎ َﻴﺭَﻯ ِﻤ ْ ﻋﹾ ل َ ِﺇﻟﹶﻰ ﺍﻟ ﱡﺩ ﹾﻨﻴَﺎ ﹶﻓ ُﻴ ﹾﻘ ﹶﺘ َ ﻋﻠﻴﻪ.
٩
ﺍﻟﺩّﻗﻴﻘﺔ ﺍﻟﺒﺎﻗﻴﺔ ﺃﻤل ﺕ ﺕ ﺍﻟﺘﻲ ﺘﺘﻠﻭ ،ﻭﺇﻥ ﻜﻨﺕ ﺃﺨﻁﺄ ﹶ ﺕ ﻓﻲ ﺍﻟﺴّﺎﻋﺎﺕِ ﺍﻟﺘﻲ ﻤﻀﺕﹾ ،ﻓﺎﺠﺘﻬ ْﺩ ﻟﻠﺴّﺎﻋﺎ ِ ﺕ ﺃﺼﺒ ﹶ ﺃﻴﱡﻬﺎ ﺍﻟﻤﺅﻤﻥ! ﺇﻥ ﻜﻨ ﹶ
ل ﻜﺒﻴ ٌﺭ ﻲ ﺃﻤ ٌ ل ُﻴ ﹶﻐﻴﱢ ُﺭ ﺍﻟﻌﻤل ،ﻭﺩﻗﻴﻘ ﹲﺔ ﺒﺎﻗﻴ ﹲﺔ ﻓﻲ ﺍﻟﻌﻤﺭ ﻫ َ ﻥ ﻴﻤﺤﻭ ﺍﻟﺯﻤﻥ ،ﻭﺍﻟﻌﻤ ُ ﺢ ﺴﺎﻋ ﹰﺔ ﺒﺴﺎﻋﺔ؛ ﺍﻟﺯّﻤ ُ ﻓ ﹶﻜ ﱢﻔ ْﺭ ﻭﺍ ْﻤ ُ ﻓﻲ ﺭﺤﻤﺔ ﺍﷲ.
ﻲ ﺍﻟﻘﻠﻡ" ﻤﻥ ﻤﻘﺎﻟﺔ ﻟﻤﺼﻁﻔﻰ ﺼﺎﺩﻕ ﺍﻟﺭﺍﻓﻌﻲ ﺒﻌﻨﻭﺍﻥ" :ﺍﷲ ﺃﻜﺒﺭ" ﻓﻲ ﺍﻟﻤﺠﻠﹼﺩ ﺍﻷﻭّل ﻤﻥ ﻜﺘﺎﺒﻪ" :ﻭﺤ ّ
ﺍﻟﻌﺭﺏ ﻭﺍﻹﺴﻼﻡ ل ﻋﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ل ﻋﻥ ﺍﻟﻌﺭﺏ ﻴﻘﺎ ُ ل ﺸﻲﺀ ،ﻭﺍﻟﻌﺭﺏ ﺒﺩﻭﻥ ﺇﺴﻼﻡ ﻻ ﺸﻲﺀ ،ﻭﻤﺎ ﻴﻘﺎ ُ ﺏ ﺒﺎﻹﺴﻼﻡ ﻜ ﱡ ﻥ ﺍﻟﻌﺭ َ ﺇﱠ
ل ﻤﻜﺎﻥ. ﻜّ
ﻤﻥ ﻤﻘﺩّﻤﺔ ﺍﻟﻁﺒﻌﺔ ﺍﻟﺜﺎﻟﺜﺔ ﻟﻜﺘﺎﺏ "ﺍﻟﻔﺎﺭﻭﻕ ﺍﻟﻘﺎﺌﺩ" ﻟﻠﹼﻭﺍﺀ ﺍﻟﺭّﻜﻥ :ﻤﺤﻤﻭﺩ ﺸﻴﺕ ﺨﻁﹼﺎﺏ
ﻗﻴﻤﺔ ﺍﻟﻌﻤل ﻓﻴﻪ ل ﻤﻌﺘﺭﻑ.. ل ﻤُﻨﻜِﺭ ﻭﻻ ﻴﺯﻴ ُﺩ ﻓﻴﻬﺎ ﻗﻭ ُ ﺹ ﻤﻨﻬﺎ ﻗﻭ ُ ﺕ ﺸﻴﺌﹰﺎ ﻟﻪ ﻗﻴﻤﺘﹸﻪ ،ﻓﺜﻕ ﺃﻨﹼﻬﺎ ﻗﻴﻤ ﹲﺔ "ﻤﺤﻔﻭﻅﺔ" ﻻ ﻴﻨﻘ ُ ﻓﺈﺫﺍ ﻋﻤﻠ ﹶ ﻀﻴْﻥ ﻟﻴﺱ ﻟﻬﻤﺎ ﺜﺎﻟﺙ: ﻭﺇﺫﺍ ﻟﻡ ﺘﺒﻠﻎ ﺒﻙ ﺍﻟﺜﹼﻘﺔ ﻫﺫﺍ ﺍﻟﻤﺒﻠﻎ ﻓﺎﺠﻌﻠﹾﻬﺎ ﹶﻓﺭْﻀﹰﺎ ﺒﻴﻥ ﻓ ْﺭ َ
ﻥ ﻟﻠﻌﻤل ﻗﻴﻤ ﹲﺔ ﻤﺭﻫﻭﻨﺔ ﺒﻪ ﻓﻼ ﺒﺄﺱ ﻋﻠﻴﻪ ،ﻭﺇﻤّﺎ ﺃﻥ ﺘﻜﻭﻥ ﻗﻴﻤﺘﻪ ﻤﺭﻫﻭﻨﺔ ﺒﻤﺸﻴﺌﺔ ﻫﺫﺍ ﺃﻭ ﺫﺍﻙ ﻓﻬﻭ ﺇﻤّﺎ ﺃﻥ ﻴﻜﻭ َ ﺃﻫﻭﻥ ﻤﻥ ﺃﻥ ﺘﺄﺴﻰ ﻋﻠﻴﻪ..
ﻤﻥ ﻤﻘﺎل ﻟﻌﺒّﺎﺱ ﻤﺤﻤﻭﺩ ﺍﻟﻌﻘﹼﺎﺩ ﺒﻌﻨﻭﺍﻥ" :ﻓﻠﺴﻔﺘﻲ ﻓﻲ ﺍﻟﺤﻴﺎﺓ" ..ﻓﻲ ﻜﺘﺎﺒﻪ "ﺃﻨﺎ"
ﺃﺩﻤﻊ ﺍﻷ ّﻡ
) (٩
ﺕ ﻷﻡﱢ ﻴﺎ ﻟﹶﻸ ﱢﻡ ﻫـل ﹶﺘﺭَ ﹶﻜـ ﹾ ﻭﺃﺩﻤـ ُﻊ ﺍ ُ
ﻟﻬﺎ ﺩﻤﻭﻋـﹰﺎ ﻭﺃﺠﻔﺎﻨـﹰﺎ ﻋﻭﺍﺩﻴﻨﺎ
ﺽ ﺍﻟﺩّﻤ ُﻊ ُﻤ ﹾﻨ َﻬﻤِﺭﹰﺍ ﺴﻌَﺩَ ﺍﻟﺩّﻤ ُﻊ ﻓﺎ َ ﻥ َﺃ ْ ﺇْ
ﺏ ﻴﺒﻜﻴﻨـﺎ ﺽ َﻤ ْﺩ َﻤﻌُﻬﺎ ﻓﺎﻟﻘﻠ ُ ﺃﻭ ﻏﺎ َ
ﺤ ُﻪ ﺡ ﻤﻥ ﺍﻟ ُﺒ ْﻌـ ِﺩ ﻴﺎ ُﺃﻤّـﺎ ُﻩ ﹶﻗﺭﱠ َ ﺠـ ْﺭ ٌ ُ
ﻕ ﺍ ﹾﻟﻤُﺩﺍﻭﻴﻨﺎ ﻥ ﻭﻟ ْﻡ َﻴ ﹾﻠـ ﹶ ﺴـﻨﻴ ﹺ َﻤ ﱡﺭ ﺍﻟ ّ
ﺡ ﺤَﻤﻠﹾﻨـﺎ ﻜِﻼﻨﺎ ﻓﻲ ﺠَﻭﺍ ِﻨﺤِﻨـﺎ ﺠﺭ ٌ
ﻕ ُﻴﺭْﺩﻴﻨﺎ ﺸ ْﻭ ِ ﺕ ﺍﻟ ﹼ ﻋﺼَﻔﺎ ِ ﻴﻜﺎ ُﺩ ﻓﻲ َ
ـﺭُﻨﺎ ﺼ ّﺒ ُ ﹶﻟﺌِﻥ ﺠَﺯﹺﻋْﻨـﺎ ﻓﻘﺩ َﺃ ْﻭﺩَﻯ ﹶﺘ َ
ﻕ ﻭﻗـﺩ ﺃﻋْﻴﺎ ﹶﺘﺴَـﻠﱢﻴﻨﺎ ﻋﻠﻰ ﺍﻟﻔِﺭﺍ ِ
ﺠﺘﹶﻤِﻌﺎﹰ ل ُﻤ ْ ﻑ ﻴﻌﻭ ُﺩ ﺍﻟﺸﱠ ْﻤ ُ ﻴﺎ ﺃ ﱢﻡ ﺴـﻭ ﹶ
ﷲ ﻓﻲ ﺍﻟﱡﻠﻘﹾﻴـﺎ ﺃَﻤﺎﻨﻴﻨـﺎ ﺨ ﱠﻴﺏَ ﺍ ُ ﻻ ﹶ
ﻻ ﹶﻨ ﹾﻠﺘﹶﻘـﻲ ﹶﻓ ﹶﻐـﺩﹰﺍ ﷲﺃﹼ ﻓﺈﻥ ﹶﻗﻀَـﻰ ﺍ ُ
ل ﺭﺤﻤﺘـ ِﻪ ﻴﺤﻠـﻭ ﺘﹶﻼﻗِﻴﻨﺎ ﻓﻲ ﻅ ﱢ ﻤﻥ ﻗﺼﻴﺩﺓ ﻁﻭﻴﻠﺔ ﻟﻌﺼﺎﻡ ﺍﻟﻌﻁﺎﺭ ﺴﻨﺔ ١٩٧٩ﻡ
ــــــــــــــــ ) -(٩ﻋﻭﺍﺩﻴﻨﺎ :ﺃﻱ ﻤﺼﺎﺌﺏ ﺍﻟﺩّﻫﺭ ﺍﻟﻨﹼﺎﺯﻟﺔ ﺒﻨﺎ ﻭﻫﺫﻩ ﺍﻷﺒﻴﺎﺕﹸ ﹸﺘ َﻤﺜﱢل ﺤﺎ َل ﺃﻤّﻲ ﻭﺃﺒﻲ ﻭﺘﻤﺜﹼ ُل ﺤﺎﻟﻲ ﺒﻌﻴﺩﺓﹰ ﻋﻨﻬﻤﺎ ﻓﻲ ﺩﻴﺎ ﹺﺭ ﺍﻟﻐﹶﺭْﺏ ..ﻭﻟﻌﻠﹼﻬﺎ ﹸﺘ َﻤﺜﱢ ُل ﺤﺎ َل ﻜﺜﻴﺭﻴﻥَ ﻏﻴﺭﹺﻫﻤﺎ ﻭﻏﻴﺭﻱ ..ﻭﻟﺫﻟﻙ ﺍﺨ ﹶﺘ ْﺭﺘﹸﻬﺎ ﻷﻗ ّﺩﻤَﻬﺎ ﻓﻲ "ﻗﺒﺴﺎﺕ".
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ﻨﻤﻀﻲ ﻤﻊ ﺍﷲ
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ﺢ ﺍﻟ َﺒﻌِﻴﺩﻴﻨـﺎ ﻴﺎ ﺸـﺎ ُﻡ ﻫﺫﻱ ﺘﹶﺒﺎﺭﻴ ُ
ﺴﺘﹶﻬﺎﻤِﻴﻨـﺎ ﻥ ﺍ ﹾﻟ ُﻤ ْ ﺸـﺠﻭ ُ ﻴﺎ ﺸﺎ ُﻡ ﻫﺫﻱ ﹸ
ﺕ ﺍﻟ ﱢﺫﻜﹾﺭﻯ ﻟﹶﻭﺍﻋِﺠَﻨـﺎ ﺠ ِ ﻴﺎ ﺸﺎ ُﻡ َﻫ ﱠﻴ َ
ﺕ ﺩﻤﻌَﻬـﺎ ﺍﻟﻐﺎﻟﻲ ﻤَﺂﻗﻴﻨـﺎ ﺼ ﹾ ﺨ َ ﻭَﺃ ْﺭ ﹶ
ﺕ ﹶﻗﺩْﺭﹰﺍ ﻤَﻁﺎِﻟﺒُﻨﺎ ﻅ َﻤ ﹾ ﻋﹸ ﻴﺎ ﺸـﺎ ُﻡ ﻗﺩ َ
ﺕ ﺸـﺄﻭﹰﺍ ﻤَﺭﺍﻤﻴﻨـﺎ ﻴﺎ ﺸﺎ ُﻡ ﻗﺩ َﺒ ُﻌ َﺩ ﹾ
ﷲ ﻻ ﻨﺩﺭﻱ َﺃ ﹸﺘﺩْﻨﻴﻨﺎ ﻨﹶﻤﻀـﻲ ﻤ َﻊ ﺍ ِ
ﻙ ﺃﻡ ﺘﺄﺒﻰ ﻓ ﹸﺘﻘﹾﺼـﻴﻨـﺎ ﺃﻗﺩﺍﺭُﻨﺎ ﻤﻨـ ِ
ﷲ ﻻ ﹶﺘﺩْﺭﻱ ﺠَﻭﺍﺭﻴﻨﺎ ﻨﻤﻀﻲ ﻤﻊ ﺍ ِ
ﻥ ﺘﹸﺭﻯ ﻨﹸﻠﹾﻘـﻲ ﻤَﺭﺍﺴـﻴﻨﺎ ﻤﺘﹶﻰ َﻭﺃَﻴ َ
ﷲ ﻭﺍﻹﺴـﻼ ُﻡ ﻴَﻬْﺩﻴﻨﺎ ﻨﻤﻀﻲ ﻤ َﻊ ﺍ ِ
ﷲ ُﻴﺯْﺠﻴـﻨـﺎ ﺴـ ﹸﻜـﻨـﺎ ﻭﺍ ُ ﷲ ُﻴ ْﻤ ِ ﺍ ُ
ﺠـﻠﱠﻰ ﺘﹸﻨﺎﺩﻴﻨـﺎ ﷲ ﻭﺍﻟ ُ ﻨﻤﻀﻲ ﻤ َﻊ ﺍ ِ
ﻥ ﻤﺎ َﻴﺨﹾﺘﺎ ُﺭ ﺭﺍﻀﻴﻨﺎ ﻥ ﺭﺍﻀﻴ َ ﺭﺍﻀﻴ َ
ﷲ ﹸﻗ ْﺩﻤـﹰﺎ ﻻ ﹸﺘ َﻌ ﱢﻭﻗﹸﻨـﺎ ﻨﻤﻀﻲ ﻤ َﻊ ﺍ ِ
ﺕ -ﻤَﺂﺴﻴﻨﺎ ﺠﱠﻠ ﹾ ﻥ َ ﻀﻲﱢ -ﻭﺇ ْ ﻥ ﺍ ﹾﻟ ُﻤ ِ ﻋﹺ
______________________________ ) -(١٠ﺃﺒﻴﺎﺕ ﻤﻥ ﻨﻔﺱ ﺍﻟﻘﺼﻴﺩﺓ ﻟﻌﺼﺎﻡ ﺍﻟﻌﻁﺎﺭ ﺏ ﻭﻓﻜﺭ ،ﻭﺭﻓﻴﻘﺎ ﻭﻫﺫﻩ ﺍﻷﺒﻴﺎﺕ ﺘﻌﺒّﺭ ﻋﻤّﺎ ﻓﻲ ﻨﻔﺴﻲ ﺃﻴﻀ ﹰﺎ ﻜﻤﺎ ﺘﻌﺒّﺭ ﻋﻤّﺎ ﻓﻲ ﻨﻔﺱ ﻋﺼﺎﻡ ..ﻓﻨﺤﻥ -ﻭﺍﻟﺤﻤﺩ ﷲ -ﺯﻭﺠﺎﻥ ،ﻭﺼﺩﻴﻘﺎ ﻗﻠ ﹴ ﻋﻘﻴﺩﺓٍ ﻭﺠﻬﺎﺩ. ﺽ ﻋَﻨﹼﺎ ﻴﺎ ﺃﷲ! ﺕ ﺭﺍ ﹴ ﻥ ﺒﻘﻀﺎﺌﻙ ﻭﻗﺩﺭﻙ ،ﻭﺒﻜ ّل ﻤﺎ ﻴُﺼﻴﺒُﻨﺎ ﻓﻲ ﺴﺒﻴﻠﻙ ..ﻓﻬل ﺃﻨ ﹶ ﻥ ﺭﺍﻀﻭ َ ﺍﻟﻠﻬ ّﻡ ﺇﻨﹼﺎ ﺭﺍﻀﻭ َ ﻥ ﻙ ﺍﻟ ُﻭﺩﱡ ﻓﺎﻟ ﹸﻜ ﱡل ﻫ ّﻴ ٌ ﺢ ﻤﻨ َ ﺼﱠ ﺇﺫﺍ َ ﺏ ﺏ ﺘﹸﺭﺍ ُ ﻕ ﺍﻟﺘﹼﺭﺍ ﹺ ﻭﻜ ﱡل ﺍﻟﺫﻱ ﻓﻭ ﹶ ﺤلّ ﻋﻠﻴﻨﺎ ﺴَﺨﹶﻁﹸﻙ ،ﻟﻙ ﺼﻠﹶﺢ ﻋﻠﻴﻪ ﺃﻤ ُﺭ ﺍﻟﺩّﻨﻴﺎ ﻭﺍﻵﺨﺭﺓ ،ﻤﻥ ﺃﻥ ﹸﺘ ﹾﻨﺯﹺ َل ﺒﻨﺎ ﻏﻀﺒَﻙ ،ﺃﻭ َﻴ ُ ﻅﻠﹸﻤﺎﺕ ،ﻭ َ ﺕ ﻟﻪ ﺍﻟ ﱡ ﺸ َﺭ ﹶﻗ ﹾ "ﻨﻌﻭ ﹸﺫ ﺒﻨﻭﺭ ﻭﺠﻬﻙ ﺍﻟﺫﻱ ﺃ ﹾ ﺍ ﹾﻟ ُﻌﺘﹾﺒﻰ
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ﺤﺘﹼﻰ ﺘﺭﻀﻰ ،ﻭﻻ ﺤﻭل ﻭﻻ ﻗﻭّﺓ ﺇ ﹼﻻ ﺒﻙ".
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) -(١١ﺍﻟﻌﺘﺒﻰ :ﺍﻟﺭّﺠﻭﻉ ﻋﻥ ﺍﻹﺴﺎﺀﺓ ﺇﻟﻰ ﻤﺎ ﻴُﺭﻀﻲ ﺍﻟﻌﺎﺘﺏ.
ﻤﻥ ﻜﺘﺎﺏ ﺘﻌﺯﻴﺔ ﺇﻟﻰ ﺃ ّﻡ ﺕ )ﻭﺍﻟﻌﻴﺎﺫ ﺒﺎﷲ( ﺇﻴﻤﺎﻨﻙ؟ ﻙ ﻓﻬل ﻓﻘﺩ ِ ﺇﻥ ﹶﻓ ﹶﻘ ْﺩﺕِ ﺒﻨ ﹶﺘ ِ ﻥ ﻗﻴﻤ ﹶﺔ ﻫﺫﻩ ﺍﻟﻨﹼﻌﻤﺔ ﺍﻟﺘﻲ ﻫﻲ ﺍﻹﻴﻤﺎﻥ. ﻥ ﻭﺍﻟﱠﻠﻭْﻋﺔ ،ﻴَﻌﺭﻑ ﺍﻟﻤﺅﻤ ُ ﻑ ﺍﻟﺤﺯ ﹺ ل ﻫﺫﻩ ﺍ ﹾﻟﻤَﻭﺍﻗﻑ :ﻤﻭﺍﻗ ِ ﻓﻲ ِﻤ ﹾﺜ ﹺ ﻥ ﻤﺎﺕ ﻟﻪ ﻋﺯﻴﺯ ،ﺃﻭ ﻴﻨﺘﺤﺭ ..ﺇﻨﹼﻪ ﻴﺘﺼﻭّ ُﺭ ﺃﻨﹼﻪ ﻜﺎﻥ ﻟﻪ ﺠﻥﱡ ﺇ ْ ﻻ ﻫﺫﻩ ﺍﻟﺤﻴﺎ ﹶﺓ ﺍﻟﺩّﻨﻴﺎ ُﻴ َ ﺍﻟﻤﻠﺤ ُﺩ ﺍﻟﺫﻱ ﻻ ﻴﺭﻯ ﺇ ﹼ ﻓﻔﻘﺩﻩ ،ﻭﻜﺎﻥ ﻤﻌﻪ ﻓﻔﺎﺭﻗﻪ ﺇﻟﻰ ﺍﻷﺒﺩ. ﻥ ﺒﻌﺩ ﻫﺫﺍ ﺍﻟﻔﺭﺍﻕ ﻟﻘﺎﺀ ،ﺤﻴﺙ ﻴﻠﺘﻘﻲ ﷲ ﻫﻭ ﺍﻟﺫﻱ ﺃﻋﻁﻰ ،ﻭﻫﻭ ﺍﻟﺫﻱ ﺃﺨﺫ ،ﻭﺃ ّ ﻥ ﺍ َ ﻥ ﻓﻴَﻌْﻠﻡ ﺃ ّ ﺃﻤّﺎ ﺍﻟﻤﺅﻤ ُ
ﺍﻟﺼﺎﻟﺤﻭﻥ ﻓﻲ ﺍﻟﺠﻨﹼﺔ ،ﻓﻬﻭ ﻴﺠﺘﻬﺩ ﻟﻴﻜﻭﻥ ﻤﻥ ﺃﻫل ﺍﻟﺼﻼﺡ ،ﻭﻴﺴﺄل ﺍﷲ ﺃﻥ ﻴﺭﺤﻡ َﻤ ﱢﻴﺘﹶﻪ ﻭﻴﺠﻌﻠﹶﻪ ﻤﻥ ﺃﻫل ﻕ ﺒﻌﺩﻩ. ﺍﻟﺼﻼﺡ ،ﻟﻴﻜﻭﻥ ﻫﺫﺍ ﺍﻟﻠﻘﺎﺀ ﻟﻘﺎ ًﺀ ﺩﺍﺌﻤﹰﺎ ﺴﻌﻴﺩﹰﺍ ﻻ ﻓﺭﺍ ﹶ ﻥ ﺇﻴﻤﺎﻨﹸﻙ؟ ﻕ ﺒﻴﻥ ﺍﻟﻤﺅﻤﻥ ﻭﺍﻟﻜﺎﻓﺭ ..ﻓﺄﻴ َ ﻫﺫﺍ ﻫﻭ ﺍﻟﻔﺭ ﹸ
ﻤﻥ ﻜﺘﺎﺏ "ﺘﻌﺯﻴﺔ ﺇﻟﻰ ﺃﻡ" ﻟﻸﺴﺘﺎﺫ ﻋﻠﻲ ﺍﻟﻁﹼﻨﻁﺎﻭﻱ
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ﻓﻲ ﺴﺒﻴل ﺍﷲ ﻭﺍﻟﻤﺴﺘﻀﻌﻔﻴﻥ ﺠﻨﹶﺎ ﺨ ﹺﺭ ْ ﻥ َﺭ ﱠﺒﻨﹶﺎ َﺃ ﹾ ﻥ َﻴﻘﹸﻭﻟﹸﻭ َ ﻥ ﺍﱠﻟﺫِﻴ َ ل ﻭَﺍﻟ ﱢﻨﺴَﺎ ِﺀ ﻭَﺍ ﹾﻟ ﹺﻭ ﹾﻟﺩَﺍ ﹺ ﻥ ﺍﻟ ﱢﺭﺠَﺎ ﹺ ﻥ ِﻤ َ ﻀ َﻌﻔِﻴ َ ﺴ ﹶﺘ ْ ل ﺍﻟﻠﱠﻪِ ﻭَﺍ ﹾﻟ ُﻤ ْ ﺴﺒﹺﻴ ﹺ } َﻭ َﻤﺎ ﹶﻟ ﹸﻜ ْﻡ ﻻ ﹸﺘﻘﹶﺎ ِﺘﻠﹸﻭﻥَ ﻓِﻲ َ ﻥ َﺁ َﻤﻨﹸﻭﺍ ُﻴﻘﹶﺎ ِﺘﻠﹸﻭﻥَ ﻓِﻲ ﻥ ﹶﻟ ُﺩ ﹾﻨﻙَ ﻨﹶﺼِﻴﺭًﺍ .ﺍﱠﻟﺫِﻴ َ ﺠﻌَل ﻟﹶﻨﹶﺎ ِﻤ ْ ﻥ ﹶﻟ ُﺩ ﹾﻨﻙَ َﻭِﻟﻴﺎ ﻭَﺍ ْ ﺠﻌَل ﹶﻟﻨﹶﺎ ِﻤ ْ ﻥ َﻫ ِﺫ ِﻩ ﺍ ﹾﻟ ﹶﻘ ْﺭﻴَﺔِ ﺍﻟﻅﱠﺎِﻟ ﹺﻡ َﺃ ْﻫﹸﻠﻬَﺎ ﻭَﺍ ْ ِﻤ ْ ﻀﻌِﻴﻔﹰﺎ{ ﻥ َ ﻥ ﻜﹶﺎ َ ﺸ ْﻴﻁﹶﺎ ﹺ ﻥ ﹶﻜ ْﻴﺩَ ﺍﻟ ﱠ ﻥ ِﺇ ﱠ ﺸ ْﻴﻁﹶﺎ ﹺ ﺕ ﻓﹶﻘﹶﺎﺘِﻠﹸﻭﺍ َﺃ ْﻭِﻟﻴَﺎ َﺀ ﺍﻟ ﱠ ل ﺍﻟﻁﱠﺎﻏﹸﻭ ِ ﺴﺒﹺﻴ ﹺ ل ﺍﻟﻠﱠﻪِ ﻭَﺍﻟﱠﺫِﻴﻥَ ﹶﻜ ﹶﻔﺭُﻭﺍ ُﻴﻘﹶﺎ ِﺘﻠﹸﻭﻥَ ﻓِﻲ َ ﺴﺒﹺﻴ ﹺ َ )ﺍﻟﻨﺴﺎﺀ.(٧٦-٧٥ :
ﻟﻘﺩ ﻜﺎﻥ ﻟﻜﻡ ﻓﻲ ﺭﺴﻭل ﺍﷲ ﺃﺴﻭﺓ ﺤﺴﻨﺔ ﺱ ﻋﻨ َﺩ ﻅﻬ ﹺﺭ ﺍﻟ ﹶﻜ ْﻌﺒَﺔ ،ﺜ ّﻡ ﻗﺎل ﺒﻌﻀُﻬﻡ ﻟﺒﻌﺽ :ﺍﺒﻌﺜﻭﺍ ﺏ ﺍﻟﺸﹼﻤ ﹺ ل ﻗﺒﻴﻠﺔٍ ﺒﻌ َﺩ ﻏﺭﻭ ﹺ ﺵ ﻤﻥ ﻜ ﱢ ﻑ ﹸﻗ َﺭ ْﻴ ﹴ ﺍﺠﺘﻤ َﻊ ﺃﺸﺭﺍ ﹸ ﻑ ﻗﻭﻤِﻙ ﻗﺩ ﺍﺠﺘﻤﻌﻭﺍ ﻟﻙ ﻟﻴﻜﻠﱢﻤﻭﻙ ﻥ ﺃﺸﺭﺍ ﹶ ﺇﻟﻰ ﻤﺤ ّﻤ ٍﺩ ﻓﻜﻠﱢﻤﻭﻩ ﻭﺨﺎﺼﻤﻭﻩ ﺤﺘﻰ ﹸﺘ ْﻌﺫِﺭﻭﺍ ﻓﻴﻪ ،ﻓﺒﻌﺜﻭﺍ ﺇﻟﻴﻪ :ﺇ ّ ﻥ ﻗ ْﺩ ﺒَﺩﺍ ﻟﻬﻡ ﻓﻴﻤﺎ ﻜﻠﹼﻤﻬﻡ ﻓﻴﻪ َﺒﺩَﺍﺀ، ﻥ َﺃ ْ ل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺴَﺭﻴﻌﺎﹰ ،ﻭﻫﻭ ﻴﻅ ّ ﻓ ْﺄﺘِﻬﹺﻡ .ﻓﺠﺎﺀﻫﻡ ﺭﺴﻭ ُ ﺱ ﺇﻟﻴﻬﻡ ،ﻓﻘﺎﻟﻭﺍ ﻟﻪ :ﻴﺎ ﻤﺤﻤّﺩ ،ﺇﻨﹼﺎ ﻗﺩ َﺒ َﻌﺜﹾﻨﺎ ﻋ ﹶﻨ ﹸﺘﻬُﻡ ،ﺤﺘﻰ ﺠﻠ َ ﺸﺩَﻫﻡ ﻭ َﻴ ِﻌ ﱡﺯ ﻋﻠﻴﻪ َ ﺤﺏّ ُﺭ ﹾ ﻭﻜﺎﻥ ﻋﻠﻴﻬﻡ ﺤﺭﻴﺼﹰﺎ ُﻴ ِ ﺕ ﺕ ﻋﻠﻰ ﻗﻭﻤﻙ ،ﻟﻘﺩ ﺸﺘﻤ ﹶ ل ﻤﺎ ﺃﺩﺨﻠ ﹶ ل ﻋﻠﻰ ﻗﻭﻤﻪ ﻤﺜ َ ﺨَ ﻼ ﻤﻥ ﺍﻟﻌﺭﺏ َﺃ ْﺩ ﹶ ﺇﻟﻴﻙ ﻟﻨﻜﻠﹼﻤَﻙ ،ﻭﺇﻨﹼﺎ ﻭﺍﷲ ﻤﺎ ﻨﻌﻠﻡ ﺭﺠ ﹰ ﻻ ﻗﺩ ﺠﺌﺘﹶﻪ ﺕ ﺍﻟﺠﻤﺎﻋﺔ ،ﻓﻤﺎ ﺒﻘﻲ ﺃﻤ ٌﺭ ﻗﺒﻴﺢ ﺇ ﹼ ﺕ ﺍﻷﺤْﻼﻡ ،ﻭﻓﺭﱠﻗ ﹶ ﺕ ﺍﻵﻟﻬﺔ ،ﻭﺴَ ﱠﻔ ْﻬ ﹶ ﺕ ﺍﻟﺩﻴﻥ ،ﻭﺸﺘﻤ ﹶ ﺍﻵﺒﺎﺀ ،ﻭﻋﺒ ﹶ ﻻ ﺠﻤﻌﻨﺎ ﻟﻙ ﻤﻥ ﺃﻤﻭﺍﻟﻨﺎ ﺤﺘﻰ ﺘﻜﻭﻥ ﺃﻜﺜﺭَﻨﺎ ﺏ ﺒﻪ ﻤﺎ ﹰ ﺕ ﺒﻬﺫﺍ ﺍﻟﺤﺩﻴﺙ ﺘﻁﻠ ُ ﺕ ﺇﻨﹼﻤﺎ ﺠﺌ ﹶ ﻥ ﻜﻨ ﹶ ﻓﻴﻤﺎ ﺒﻴﻨﻨﺎ ﻭﺒﻴﻨﻙ ،ﻓﺈ ْ ﻑ ﻓﻴﻨﺎ ﻓﻨﺤﻥ ﹸﻨﺴَ ﱢﻭﺩُﻙ ﻋﻠﻴﻨﺎ ،ﻭﺇﻥ ﻜﻨﺕ ﺘﺭﻴ ُﺩ ﺒﻪ ُﻤﻠﹾﻜﹰﺎ ﻤﻠﱠﻜﻨﺎﻙ ﻋﻠﻴﻨﺎ.. ﺸﺭَ ﹶ ﺏ ﺒﻪ ﺍﻟ ﹼ ﺕ ﺇﻨﹼﻤﺎ ﺘﻁﻠ ُ ﻤﺎﻻﹰ ،ﻭﺇﻥ ﻜﻨ ﹶ ﺕ ﺒﻤﺎ ﺠﺌﺘﹸﻜﻡ ﺒﻪ ﺃﻁﻠﺏ ﺃﻤﻭﺍﻟﹶﻜﻡ ﻭﻻ ﻓﻘﺎل ﻟﻬﻡ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ» :ﻤﺎ ﺒﻲ ﻤﺎ ﺘﻘﻭﻟﻭﻥ ،ﻤﺎ ﺠﺌ ﹸ ﻲ ﻜﺘﺎﺒﺎﹰ ،ﻭﺃﻤﺭَﻨﻲ ﺃﻥ ﺃﻜﻭﻥ ﻟﻜﻡ ﷲ ﺒﻌﺜﻨﻲ ﺇﻟﻴﻜﻡ ﺭﺴﻭﻻﹰ ،ﻭﺃﻨﺯلَ ﻋﻠ ﱠ ﻥ ﺍ َ ﻙ ﻋﻠﻴﻜﻡ ،ﻭﻟﻜ ﱠ ﻑ ﻓﻴﻜﻡ ﻭﻻ ﺍﻟﻤﻠ َ ﺸﺭَ ﹶ ﺍﻟ ﱠ ﻅ ﹸﻜ ْﻡ ﻓﻲ ﺍﻟﺩّﻨﻴﺎ ﺤﱡ ﺕ ﻟﻜﻡ ،ﻓﺈﻥ ﺘﻘﺒﻠﻭﺍ ﻤﻨﹼﻲ ﻤﺎ ﺠﺌﺘﻜﻡ ﺒﻪ ﻓﻬﻭ َ ﺕ ﺭﺒّﻲ ﻭﻨﺼﺤ ﹸ ﺒﺸﻴﺭﹰﺍ ﻭﻨﺫﻴﺭﺍﹰ ،ﻓﺒﻠﹼﻐﺘﹸﻜﻡ ﺭﺴﺎﻻ ِ ﷲ ﺤﺘﻰ ﻴﺤﻜ َﻡ ﺍﷲ ﺒﻴﻨﻲ ﻭﺒﻴﻨﻜﻡ«. ﻲ ﺃﺼﺒ ْﺭ ﻷﻤ ﹺﺭ ﺍ ِ ﻭﺍﻵﺨﺭﺓ ،ﻭﺇﻥ ﺘﺭﺩﱡﻭﻩ ﻋﹶﻠ ﱠ
ﺴﻴﺭﺓ ﺍﺒﻥ ﻫﺸﺎﻡ
ﻻ ﻨﺎﻤﺕ ﺃﻋﻴﻥ ﺍﻟﺠﺒﻨﺎﺀ ﻲ ﻤﻥ ﻟﻴﻠ ٍﺔ ﺸﺩﻴﺩ ِﺓ ﺏ ﺇﻟ ﱠ ﺤ ﱠ ﻥ ﻟﻴﻠ ٍﺔ ﺃ َ ﺽ ِﻤ ْ ﻥ ﻓﻲ ﺍﻷﺭ ﹺ ﻥ ﺍﻟﻭﻟﻴﺩ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻋﻨ َﺩ ﻤﻭﺘِﻪ» :ﻤﺎ ﻜﺎ َ ﻗﺎل ﺨﺎﻟ ُﺩ ﺒ ُ ﺢ ﺒﻬﻡ ﺍﻟﻌﺩﻭَ ،ﹶﻓ َﻌﹶﻠ ْﻴ ﹸﻜ ْﻡ ﺒﺎﻟﺠﻬﺎﺩ«. ﺼﺒﱢ ُ ﺴ ﹺﺭ ﱠﻴ ٍﺔ ﻤﻥ ﺍﻟﻤﻬﺎﺠﺭﻴﻥ ُﺃ َ ﺍﻟﺠﻠﻴﺩ ،ﻓﻲ َ
ﻁ ْﻌ ﹶﻨ ﹲﺔ ﺃﻭ َﺭ ْﻤﻴَﺔ، ﻀ ْﺭ َﺒ ﹲﺔ ﺃﻭ ﹶ ﻻ ﻭﻓﻴﻪ َ ﺸﺒْﺭ ﺇ ﹼ ﻑ ﺃﻭ ﺯُﻫﺎﺀَﻫﺎ ،ﻭﻤﺎ ﻓﻲ ﺠﺴﺩﻱ َﻤﻭْﻀ ُﻊ ِ ﺤ ٍ ﺕ ﻤﺎﺌ ﹶﺔ َﺯ ْ ﺜ ّﻡ ﻗﺎل» :ﺸﻬﹺﺩ ﹸ
ﺠ َﺒﻨﹶﺎﺀ«. ﻥ ﺍ ﹾﻟ ُ ﺕ ﺃﻋﻴ ُ ﺕ ﺍﻟﺒﻌﻴﺭ ،ﻓﻼ ﻨﺎﻤ ﹾ ﺕ ﻋﻠﻰ ﻓِﺭﺍﺸﻲ ﻜﻤﺎ ﻴﻤﻭ ﹸ ﺜ ّﻡ ﻫﺎ ﺃﻨﺎ ﺫﺍ ﺃﻤﻭ ﹸ
"ﻗﺎﺩﺓ ﻓﺘﺢ ﺍﻟﻌﺭﺍﻕ ﻭﺍﻟﺠﺯﻴﺭﺓ" ﻟﻠﻭﺍﺀ ﺍﻟﺭّﻜﻥ ﻤﺤﻤﻭﺩ ﺸﻴﺕ ﺨﻁﺎﺏ
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ﺤﻘﻴﻘﺔ ﺍﻟﺩّﻴﺎﻨﺔ ﻭﺍﻟﻨﹼﺴﻙ ﻑ ﺒﹺﻤَ ﱠﻜ ﹶﺔ ﺯﺍﺌﺭﺍﹰ ﻁ ﹾ لﻭﹸ ﺼﱢ ﺼ ْﻡ ﹸﺜﻡﱠ َ ُ
ﺕ ﹶﻟ ُﻪ ﻀ ﹾ ﻋ َﺭ َ ﻥ ﺇﺫﺍ َ ل ﺍﻟﺩﱢﻴﺎ ﹶﻨ ﹶﺔ َﻤ ْ ﺠَﻬﹺ َ
ﻙ ﺴِ ﺕ ﺒﻨﺎ ِ ﺴﺒْﻌﹰﺎ ﻓﻠﺴ ﹶ ﻥﻻ َ ﺴـﺒْﻌﻴ َ َ
ﻑ ﺒﺎ ﹾﻟ ُﻤﺘﹶﻤﺎﺴِﻙِ ﻋـ ُﻪ ﻟﻡ ُﻴ ﹾﻠـ ﹶ ﺃﻁﻤﺎ ُ
ﺃﺒﻭ ﺍﻟﻌﻼﺀ ﺍﻟﻤﻌﺭّﻱ
ﺩﻴﻥ ﺴﻭﺀ ﻴﺩﻭﺭ ﻤﻊ ﺍﻟﺩّﻭل ﺕ ﺒﻬﺎ ﺃﺒﺎ ﺴﻌﻴﺩ: ﻱَ :ﻭ ْﻴﺤَﻙ! ﺘﻘﻭل ﻓﻲ ﻗﺼﻴﺩﺘِﻙ ﺍﻟﺘﻲ ﺭَ ﹶﺜ ْﻴ ﹶ ﺤﺘﹸﺭ ّ ﺕ ﻟﻠ ُﺒ ْ ﻥ ﻋﺒ ِﺩ ﺍﷲ ﺍﻟﻜﹶﺠّﻲ ﻗﺎل :ﻗﻠ ﹸ ﺤﺩّﺙ ﺇﺒﺭﺍﻫﻴ ُﻡ ﺒ ُ ﺨﻠﹸﻭﻗﹶﺎ ﻥ ﻜﻼ َﻤ ُﻪ ﺍ ﹾﻟ َﻤ ﹾ ﻥ ﺨﺎِﻟ ﹶﻘ ُﻬ ْﻡ ﺒ َﺄ ﹾﻗﺒَﺢﹺ ِﻓ ْﻌِﻠ ﹺﻬ ْﻡ ...ﻭﻴُﺤﺭﱢﻓﻭ َ ﻯ ﻓﺄﻓﻴﻘﺎ َ ...ﻴﺭْﻤﻭ َ ﻥ ﻫَﻭ ً ﺏ ِﻤ ْ ﺼ ﱞ ﺃﺃﻓﹼﺎﻕ َ
ﺨ ﹾﻠﻕِ ﺍﻟﻘﺭﺁﻥ( ﺜ ّﻡ ﺕ ﹶﻗﺩَﺭﹺﻴّﺎﹰ ُﻤ ْﻌﺘﹶﺯﹺﻟ ّﻴﺎﹰ؟ ﻓﻘﺎل ﻟﻲ :ﻜﺎﻥ ﻫﺫﺍ ﺩِﻴﻨﻲ ﻓﻲ ﺃﻴّﺎ ﹺﻡ ﺍﻟﻭﺍﺜِﻕ )ﻴﻌﻨﻲ ﺃﻴّﺎ َﻡ ﻜﺎﻨﻭﺍ ﻴﻘﻭﻟﻭﻥ ﺒﹺ ﹶ ﺃﺼِﺭ ﹶ
ﺕ ﻋﻨﻪ ﻓﻲ ﺃﻴّﺎﻡ ﺍﻟﻤﺘﻭﻜﹼل )ﺃﻱ ﺤﻴﻥ ﻨﺯﻋﻭﺍ ﻋﻥ ﻫﺫﺍ ﺍﻟﻘﻭل( ﻋ ﹸ ﹶﻨ َﺯ ْ ﻥ ﺴُﻭ ٍﺀ ﻴﺩﻭ ُﺭ ﻤﻊ ﺍﻟ ﱡﺩﻭَل. ﻋﺒَﺎﺩَﺓ ،ﻫﺫﺍ ﺩِﻴ ُ ﻓﻘﻠﺕ ﻟﻪ :ﻴﺎ ﺃﺒﺎ ُ
"ﻓﻲ ﻀﻭﺀ ﺍﻟﺭﺴّﺎﻟﺔ" ﻷﺤﻤﺩ ﺤﺴﻥ ﺍﻟﺯﻴّﺎﺕ
ـــــــــــــــــــــــ ﺸﻌَﺭﺍﺌِﻨﺎ ﻭ ﹸﻜﺘﱠﺎﺒﹺﻨﺎ ﺍﻟﻜﺒﺎ ﹺﺭ ﻭﺍﻟﺼﻐﺎ ﹺﺭ ﻓﻲ َﺩ َﻭﺭَﺍ ِﻨ ِﻪ ﻤﻊ ﻥ ﹸ ﻥ ﻜﺜﻴ ﹴﺭ ِﻤ ْ ﺸ َﺒ َﻪ ﺩﻴ َ ﻱ :ﻤﺎ ﺃ ﹾ ﻑ ﻋﺎ ﹴﻡ ﻋﻠﻰ ﻭﻓﺎ ِﺓ ﺍ ﹾﻟﺒُﺤﺘﺭ ّ ﻥ ﺃﻟ ِ ﻭﺃﻨﺎ ﺃﻗﻭ ُل ﺍﻵﻥَ ﺒﻌ َﺩ ﺃﻜﺜﺭ ِﻤ ْ ﻱ ﺭﺤﻤﻪ ﺍﷲ. ﺤﺘﹸﺭ ّ ﺍﻟﺩﱡﻭَل ﺒﺩﻴﻥ ﺃﺒﻲ ﻋﺒﺎﺩ ﹶﺓ ﺍ ﹾﻟ ُﺒ ْ
ﹸﺫلﱡ ﺍﻟﻤﻌﺼﻴﺔ ﻭﻋ ّﺯ ﺍﻟﻁﹼﺎﻋﺔ ﺴﻠﹾﻁﺎﻥ ،ﻭﺍﻟﻜﹶ ﹾﺜﺭَﺓﹸ ﺒﻼ ﻋَﺸﻴﺭﺓ، ﺴﺭﱠ ُﻩ ﺍﻟﻐِﻨﻰ ﺒﻼ ﻤﺎل ،ﻭﺍﻟﻌِﺯﱡ ﺒﻼ ُ ﻥ َ ﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪَ :ﻤ ْ ﻗﺎل ﻋﻠ ّ ﻙ ﻜﻠﱠﻪ. ﷲ ﺇﻟﻰ ﻋ ﱠﺯ ﻁﺎﻋﺘِﻪ ،ﻓﺈﻨﹼﻪ ﻭﺍﺠ ٌﺩ ﺫﻟ َ ﺝ ﻤﻥ ﹸﺫلﱢ ﻤﻌﺼﻴ ِﺔ ﺍ ِ ﺨ ُﺭ ْ ﻓ ﹾﻠ َﻴ ﹾ
"ﺍﻟﻜﺎﻤل" ﻟﻠﻤﺒﺭّﺩ
ﻤﺎ ﺒﺎﻟﻨﺎ ﻨﻜﺭﻩ ﺍﻟﻤﻭﺕ ﺨ َﺭ ْﺒ ﹸﺘ ُﻡ ﺍﻵﺨﺭﺓ، ﻋﻤﱠ ْﺭ ﹸﺘ ُﻡ ﺍﻟ ّﺩﻨﹾﻴﺎ ﻭﺃ ﹾ ﻙ ﻷﺒﻲ ﺤﺎﺯﻡ :ﻤﺎ ﺒﺎﻟﹸﻨﺎ ﹶﻨ ﹾﻜ َﺭ ُﻩ ﺍﻟﻤﻭﺕ؟ ﻗﺎل :ﻷﻨﱠﻜﻡ َ ﻥ ﻋﺒ ِﺩ ﺍﻟﻤﻠ ِ ﻥﺒُ ﻗﺎل ﺴﻠﻴﻤﺎ ُ ﻥ ﺘﻨﺘﻘﻠﻭﺍ ﻤﻥ ﺍ ﹾﻟﻌُﻤﺭﺍﻥ ﺇﻟﻰ ﺍ ﹾﻟﺨﹶﺭﺍﺏ. ﻓﺄﻨﺘﻡ ﹶﺘ ﹾﻜﺭَﻫﻭﻥ ﺃ ْ
"ﻋﻴﻭﻥ ﺍﻷﺨﺒﺎﺭ" ﻻﺒﻥ ﻗﺘﻴﺒﺔ
ﺨﻁﺒﺔ ﻟﻌﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺼ ْﺭﺘﹸﻡ، ﻴﺎ ﺃﻴّﻬﺎ ﺍﻟﻨﺎﺱ ،ﺇﻨﹼﻜﻡ ﻤﻴّﺘﻭﻥ ،ﺜﻡ ﺇﻨﹼﻜﻡ ﻤﺒﻌﻭﺜﻭﻥ ،ﺜ ّﻡ ﺇﻨﹼﻜﻡ ﻤﺤﺎﺴَﺒﻭﻥ ،ﻓﹶﻠ َﻌﻤْﺭﻱ ﻟﹶﺌﻥ ﻜﻨﺘﻡ ﺼﺎﺩﻗﻴﻥ ﻟﻘﺩ ﻗﹶ ﱠ ﺽ ﻴَ ْﺄﺘِﻪِ، ﺽ ﺃﺭ ﹴ ل ﺃﻭ ﺒﺤَﻀﻴ ﹺ ﺱ ﺠﺒ ﹴ ﻕ ﺒﺭﺃ ﹺ ﻥ ُﻴ ﹶﻘ ﱠﺩ ْﺭ ﻟﻪ ﺭﹺ ْﺯ ﹲ ﻭﻟﺌﻥ ﻜﻨﺘﻡ ﻜﺎﺫﺒﻴﻥ ﻟﻘﺩ َﻫﹶﻠ ﹾﻜ ﹸﺘ ْﻡ .ﺃﻴّﻬﺎ ﺍﻟﻨﹼﺎﺱ ،ﺇﻨﹼﻪ َﻤ ْ ﺠﻤِﻠﹸﻭﺍ ﻓﻲ ﺍﻟﻁﱠﻠﹶﺏ. ﻓﺎﺘﹼﻘﻭﺍ ﺍﷲ ﻭﺃَ ْ
"ﺍﻟﻜﺎﻤل" ﻟﻠﻤﺒﺭّﺩ
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ﻟﻤﺜل ﻫﺫﺍ ﻴﺫﻭﺏ ﺍﻟﻘﻠﺏ ﻤﻥ ﻜﻤﺩ ﺹ ﺒﻬﻡ ﻤﻥ ﺕ ﻭﺃﻨﺎ ﺃُ ْﺒﺼِ ُﺭ ﻤﺎ َﻴ ﹾﻨﺯﹺل ﺒﺎﻟﻤﺴﻠﻤﻴﻥ ﻤﻥ ﹶﻨﻜﹶﺒﺎﺕ ،ﻭﻤﺎ ﻴُﻌﺎﻨﻭﻨﹶﻪ ﻤﻥ َﻭﻴْﻼﺕ ،ﻭﻤﺎ ﻴَ ﹶﺘﺭَ ﱠﺒ ُ ﻜﻡ ﻤ ّﺭ ٍﺓ ﺘﺫﻜﹼﺭ ﹸ
ﺃﺨﻁﺎﺭ ﻭﻤﻬﺎﻟﻙ.
ﺼﺭﹺﻫﻡ، ﺠ ﹺﻬﻡْ ،ﻭﻗِﱠﻠ ﹶﺔ ﺘﹶﻨﺎ ُ ﻁﻊَ ﻭَﺸﺎ ِﺌ ﹺ ﺕ ﻭﺃﻨﺎ ﺃﺒﺼﺭ ﻫﺫﺍ ﻭﺃﺒﺼﺭ ﻓﻲ ﺫﺍﺕ ﺍﻟﻭﻗﺕ ﻏﻔﻠﺘﻬﻡ ،ﻭ ﹶﺘ ﹶﻘ ﱡ ﻜﻡ ﻤ ّﺭ ٍﺓ ﺘﺫﻜﹼﺭ ﹸ ل ﻓﺭﺩ ﺃﻭ ﻓﺭﻴﻕ ﻤﻨﻬﻡ ﺒﻨﻔﺴﻪ ﻋﻥ ﻏﻴﺭﻩ ،ﻭﺒﻴﻭﻤﻪ ﻋﻥ ﻏﺩﻩ ،ﻭﺒﺩﻨﻴﺎﻩ ﻋﻥ ﺁﺨﺭﺘﻪ ..ﻭﻫﻡ ﻓﻲ ﺴِ ﹶﻨ ﹶﺘﻬﹺ ْﻡ لﻜﱠ ﻭﺍﻨﺸِﻐﺎ َ ﻀﺭَﺒﺎﺕ ﺍﻟﺩﻫﺭ ،ﻭﻻ ﻴﻨﺘﻔﻌﻭﻥ ﺒﺘﺠﺎ ﹺﺭﺒﹺﻪ ﻭﻤﻭﺍﻋﻅِﻪ. ﻻ ﻴﺴﺘﻴﻘﻅﻭﻥ ﻋﻠﻰ َ ﻜﻡ ﻤﺭّﺓ ﺘﺫﻜﹼﺭﺕ ﻭﺃﻨﺎ ﺃﺸﻬﺩ ﻫﺫﺍ ﻜﻠﹼﻪ ﻗﺼﻴﺩ ﹶﺓ ﺃﺒﻲ ﺍﻟﺒﻘﺎ ِﺀ ﺍﻟ ﱡﺭﻨﹾﺩﻱ )ﺍﻷﻨﺩﻟﺴﻲ(:
ﻥ ﻲﺀٍ ﺇﺫﺍ ﻤﺎ ﹶﺘ ﱠﻡ ﻨﹸﻘﹾﺼﺎ ُ ﺸ ْ ﻟِ ﹸﻜلﱢ ﹶ
ﻥ ﺵ ﺇﻨﺴﺎ ُ ﺏ ﺍ ﹾﻟ َﻌ ْﻴ ﹺ ﻓﻼ ُﻴ ﹶﻐﺭﱠ ﺒﻁﻴ ﹺ ل ﺒﺎﻹﺴﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﻋﻬﺩﻩ ﺒﺎﻷﻨﺩﻟﺱ ،ﻭ ﹶﻨﻌَﻰ ﻓﻴﻬﺎ ﻫﺫﻩ ﺍﻟﻘﺼﻴﺩﺓ ﺍﻟﺭﺍﺌﻌﺔ ﺍﻟﺼﺎﺩﻗﺔ ﺍﻟﺘﻲ ﺼﻭّﺭ ﺒﻬﺎ ﻤﺎ ﺤ ﱠ ﻋﻠﻰ ﺍﻟﻐﺎﻓﻠﻴﻥ ،ﻭﻋﻠﻰ ﺍﻟﺫﻴﻥ ﹸﺘﻠﹾﻬﻴﻬﻡ ﺴﻼﻤ ﹸﺔ ﻤﻭﺍﻁﻨﻬﻡ ﺍﻟﻤﻭﻗﻭﺘﺔ ﻋﻤّﺎ ﻴﺘﺭﺒّﺹ ﺒﻬﻡ ﻤﻤّﺎ ﺃﺼﺎﺏ ﺇﺨﻭﺍﻨﹶﻬﻡ ﻤﻥ ﻥ ل ﺍﻟﻤﻐﺭﺏ ﻭ َﻤ ْ ﺥ ﻓﻴﻬﺎ ﺃﻫ َ ﺏ ﺍﻟﻐﻔﻠ ِﺔ ﻭﺍﻟﻠﹼﻬﻭﹺ ﻭﺍﻟﺴﱢﻨﹶﺔِ ﻭﺍﻟﺩْﻫ ُﺭ ﻴﻘﻅﺎﻥ ،ﻭﺍﺴﺘﺼﺭ ﹶ ﺩَﻤﺎﺭ ،ﻭﺤﺫﹼﺭ ﻓﻴﻬﺎ ﻋﻭﺍﻗ َ ﻭﺭﺍﺀَﻫﻡ ﻤﻥ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻹﻏﺎﺜﺔ ﺇﺨﻭﺍﻨﻬﻡ ﻓﻲ ﺍﻷﻨﺩﻟﺱ ،ﻭﻨ ﹶﻘﺩَ ﻓﻴﻬﺎ ﺴﻜﻭﺘﹶﻬﻡ ﻭﺠﻤﻭﺩَﻫﻡ ﻭﻋﺩَﻡ ﻤﺒﺎﻻﺘِﻬﻡ ﻭﻤﺒﺎﺩﺭﺘِﻬﻡ ﻑ ﺇﻟﻰ ﺍﻟﻐﻭﺙ ،ﻭﺍﺴﺘﺜﺎﺭ ﺃﺤﺎﺴﻴﺴَﻬﻡ ﻭﻤﺸﺎﻋﺭَﻫﻡ ﻭﻤﺭﻭﺀَﺘﻬﻡ ﻭﺤﻤﻴّﺘﻬﻡ ﻭﺇﺒﺎﺀﻫﻡ ﻭﺇﺴﻼﻤﻬﻡ ﻭﺃﺨﻭّﺘﻬﻡ ،ﻭﻭﺼ ﹶ ﺕ ل ﺃﺤﻭﺍﻟﻬﻡ ،ﻭﻤﺎ ﻻﻗﻭﻩ ﻭﻴﻼﻗﻭﻨﻪ ﻋﻠﻰ ﺃﻴﺩﻱ ﺃﻋﺩﺍﺌﻬﻡ ،ﻤﺎ ُﻴ ﹶﻔﺘﱢ ﹸ ﻟﻬﻡ ﻤﻥ ﺃﻤ ﹺﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻓﻲ ﺍﻷﻨﺩﻟﺱ ،ﻭﺘﺒ ﱡﺩ ﹺ ﺏ ﻤﻥ ﺍﻟﻜﻤﺩ ﺍﻟﺼّﺨ َﺭ ﻤﻥ ﺍﻷﺴﻰ ،ﻭﻴُﺫﻴﺏ ﺍﻟﻘﻠ َ ﺏ ﻤﻥ ﹶﻜﻤَﺩٍ ﺏ ﺍﻟﻘﻠ ُ ل ﻫﺫﺍ ﻴَﺫﻭ ُ ِﻟ ِﻤ ﹾﺜ ﹺ
ﻥ ﺏ ﺇﺴﻼ ٌﻡ ﻭﺇﻴﻤﺎ ُ ﻥ ﻓﻲ ﺍﻟﻘﻠ ﹺ ﻥ ﻜﺎ َ ﺇْ ﺕ ﻴﻘﺭﺅﻫﺎ ﺍﻟﻘﺎﺭﺉ ﻓﻼ ﻴﺸﻌﺭ ﺃﻨﹼﻬﺎ ﹸﺘﺼَﻭﱢﺭ ﻤﺎﻀﻴﹰﺎ ﻤﻀﻰ ﻭﺍﻨﻘﻀﻰ ﻓﻲ ﻭﻓﻲ ﻫﺫﻩ ﺍﻟﻘﺼﻴﺩﺓ "ﺍﻟﻭﺜﻴﻘﺔ" ﺃﺒﻴﺎ ﹲ ﻥ ﺤﺎﻀﺭﹰﺍ ﺸﺎﺨِﺼﹰﺎ ﺭﺁﻩ ﻭﻤﺎ ﻴﺯﺍل ﻴﺭﺍﻩ ﺍﻵﻥ -ﻭﺍ ﺃﺴﻔﺎﻩ -ﻓﻲ ﻋﺩﺩ ﻤﻥ ﺒﻠﺩﺍﻥ ﺍﻷﻨﺩﻟﺱ ﻤﻥ ﻗﺭﻭﻥ؛ ﻭﻟﻜ ْ ﺍﻹﺴﻼﻡ. ﺕ ﻤﻥ ﺍﻟﻤﻔﻴﺩ ﻟﻠﻘﺭّﺍﺀ ﻭﻟﻺﺴﻼﻡ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﺃﻥ ﺃﻗﺩّﻡ ﺇﻟﻴﻬﻡ ﺍﻟﺸﻁﺭ ﺍﻷﻜﺒﺭ ﻤﻥ ﻫﺫﻩ ﺍﻟﻘﺼﻴﺩﺓ ﻓﻲ ﻭﻟﺫﻟﻙ ﻓﻘﺩ ﺭﺃﻴ ﹸ
"ﻗﺒﺴﺎﺕ"
ﻉ ُﻤ ﹶﻨﻭﱠﻋـ ﹲﺔ ﻓﹶﺠﺎﺌِـ ُﻊ ﺍﻟﺩّﻫـ ﹺﺭ ﺃﻨﻭﺍ ٌ
ﻥ ﺕ ﻭﺃﺤـﺯﺍ ُ ﺴـﺭّﺍ ﹲ ﻥ َﻤ َ ﻭﻟﻠﺯﱠﻤـﺎ ﹺ
ﻥ ُﻴ َﻬـﻭﱢ ﹸﻨـﻬﺎ ﺴـﻠﻭﺍ ٌ ﺙ ُ ﻭﻟﻠﺤـﻭﺍﺩ ِ
ﻥ ﺴـﻠﻭﺍ ُ ل ﺒﺎﻹﺴـﻼ ﹺﻡ ُ ﻭﻤﺎ ﻟِﻤﺎ ﺤ ﱠ
ﻋـﺯﺍ َﺀ ﹶﻟ ُﻪ ﺩَﻫﻰ ﺍﻟﺠﺯﻴﺭ ﹶﺓ ﺃﻤ ٌﺭ ﻻ َ
ﻥ ﺤ ٌﺩ ﻭﺍ ﹾﻨ َﻬـ ﱠﺩ ﹶﺜ ْﻬـﻼ ُ ﻫَﻭﻯ ﹶﻟ ُﻪ ُﺃ ُ
ﺴـ َﻴ ٍﺔ ﻥ ُﻤ ْﺭ ِ ﺸ ْﺄ ُ ل ﺒَﹶﻠ ﹾﻨﺴِـ َﻴ ﹰﺔ ﻤﺎ ﹶ ﻓﺎﺴﺄ ْ
ﻥ ﺠ ّﻴـﺎ ُ ﻥ َ ﻁ َﺒـ ﹲﺔ َﺃ ْﻡ ﺃﻴ َ ﻥ ﺸـﺎ ِ ﻭﺃﻴ َ
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ﻁ َﺒـ ﹲﺔ ﺩﺍ ُﺭ ﺍﻟﻌﻠﻭ ﹺﻡ ﹶﻓ ﹶﻜـ ْﻡ ﻥ ﹸﻗ ْﺭ ﹸ ﻭﺃﻴ َ
ﻥ ﺴـﻤﺎ ﻓﻴﻬﺎ ﹶﻟ ُﻪ ﺸﺎ ُ ﻥ ﻋﺎﻟ ﹴﻡ ﻗﺩ َ ِﻤ ْ
ﺹ ﻭﻤﺎ ﺘﹶﺤﻭﻴ ِﻪ ﻤﻥ ﹸﻨ َﺯ ٍﻩ ﻥ ﺤِ ْﻤ ٌ ﻭﺃﻴ َ
ﻥ ﺽ ﻭﻤَﻶ ُ ﺏ ﻓﹶﻴﱠﺎ ٌ ﻭﻨﹶ ْﻬﺭُﻫﺎ ﺍ ﹾﻟ َﻌ ﹾﺫ ُ
ﻥ ﺍﻟﺒﻼ ِﺩ ﻓﻤﺎ ﻥ ﺃﺭْﻜـﺎ َ ﻗﹶﻭﺍﻋِـ ٌﺩ ﹸﻜـ ﱠ
ﻥ ﻕ ﺃﺭﻜﺎ ُ ـﹶ ﻋَﺴﻰ ﺍﻟﺒﻘﺎ ُﺀ ﺇﺫﺍ ﻟﻡ ﺘﹶﺒ ْ
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ﻥ َﺃﺴَﻑٍ ﺘﹶﺒْﻜﻲ ﺍ ﹾﻟﺤَﻨِﻴﻔِﻴﱠ ﹸﺔ ﺍ ﹾﻟ َﺒﻴْﻀـﺎ ُﺀ ِﻤ ْ
ﻥ ﻑ َﻫﻴْﻤﺎ ُ ﻹ ﹾﻟـ ِ ﻕﺍِ ﻜﻤﺎ ﺒَﻜﻰ ِﻟﻔِﺭﺍ ِ
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ﻥ ﺍﻹﺴـﻼ ﹺﻡ ﺨﺎِﻟ َﻴـ ٍﺔ ﻋﻠﻰ ﺩِﻴـﺎ ﹴﺭ ِﻤ َ
ﻥ ﻋﻤْﺭﺍ ُ ﺕ ﻭﻟﹶﻬﺎ ﺒﺎﻟ ﹸﻜ ﹾﻔـ ﹺﺭ ُ ﺴـِﻠ َﻤ ﹾ ﻗﺩ ُﺃ ْ
ﺕ ﻜﹶﻨﺎﺌِﺱَ ﻤﺎ ﺙ ﺍﻟﻤﺴﺎﺠ ُﺩ ﻗﺩ ﺼﺎﺭ ﹾ ﺤ ْﻴ ﹸ َ
ﻥ ﺼـﻠﹾﺒـﺎ ُ ﺱﻭ ُ ﻻ ﻨـﻭﺍﻗﻴ ٌ ﻥﺇﹼ ﻓﻴﻬـ ﱠ
ﻅـ ﹲﺔ ﻼ ﻭﹶﻟ ُﻪ ﻓﻲ ﺍﻟ ﱠﺩ ْﻫـ ﹺﺭ ﻤَ ْﻭﻋِ ﹶ ﻴَﺎ ﻏﹶﺎ ِﻓ ﹰ
ﻥ ﺕ ﻓﻲ ﺴِ ﹶﻨﺔٍ ﻓﺎﻟﺩّﻫ ُﺭ َﻴﻘﹾﻅـﺎ ُ ﻥ ﹸﻜ ﹾﻨ ﹶ ﺇْ
ﻁ ﹸﻨـ ُﻪ ﺸـﻴﹰﺎ َﻤﺭﹺﺤـﹰﺎ ُﻴ ﹾﻠﻬﹺﻴـ ِﻪ َﻤ ْﻭ ِ ﻭﻤﺎ ِ
ﻥ ﺹ ﹶﺘ ﹸﻐـ ﱡﺭ ﺍ ﹾﻟ َﻤ ْﺭ َﺀ َﺃﻭْﻁﺎ ُ ﺤ ْﻤ ﹴ َﺃ َﺒ ْﻌـ َﺩ ِ
ﺕ ﻤﺎ ﹶﺘ ﹶﻘ ﱠﺩﻤَﻬـﺎ ﺴـ ﹾ ﻙ ﺍ ﹾﻟ ُﻤﺼِﻴ َﺒ ﹸﺔ ﺃ ﹾﻨ َ ِﺘ ﹾﻠ َ
ﻥ ل ﺍﻟﺩّﻫـ ﹺﺭ ﻨِﺴﻴﺎ ُ ﻭﻤﺎ ﻟﹶﻬﺎ َﻤ َﻊ ﻁﻭﺍ ﹺ
ل ﻀﺎ ِﻤ َﺭ ﹰﺓ ﺨ ْﻴـ ﹺ ﻕ ﺍ ﹾﻟ ﹶ ﻥ ﻋِﺘﺎ ﹶ ﻴﺎ ﺭﺍﻜﺒﻴـ َ
ﻥ ﻋﻘﹾﺒـﺎ ُ ﻕ ُ ﺴـ ْﺒ ِ ل ﺍﻟ ﱠ ﻜﺄﻨﱠﻬﺎ ﻓﻲ ﻤَﺠﺎ ﹺ
ﻋـ ٍﺔ ﺤ ﹺﺭ ﻓﻲ َﺩ َ ﻥ ﻭﺭﺍ َﺀ ﺍ ﹾﻟ َﺒ ْ ﻭﺭﺍ ِﺘﻌِﻴـ َ
ﻥ ﺴـﻠﹾﻁﺎ ُ ﻋـ ﱞﺯ ﻭ ُ ﻟﹶﻬﻡ ﺒﺄﻭﻁـﺎﻨِﻬ ْﻡ ِ
ﺱ ل ﺃ ﹾﻨ َﺩﹸﻟ ﹴ ﻥ َﺃ ْﻫـ ﹺ ﻋ ﹾﻨـ َﺩ ﹸﻜـﻡ ﹶﻨﺒَـٌﺄ ِﻤ ْ َﺃ ِ
ﻥ ﺙ ﺍﻟﻘﻭ ﹺﻡ ُﺭﻜﹾﺒـﺎ ُ ﺴـﺭﻯ ﺒﺤﺩﻴ ِ ﻓﻘﺩ َ
ﻥ ﻭ ُﻫ ْﻡ ﺴ ﹶﺘﻀْﻌﻔِﻴ َ ﺙ ﺒﻨﻭ ﺍ ﹾﻟ ُﻤ ْ ﺴﺘﹶﻐﻴ ﹸ ﹶﻜ ْﻡ َﻴ ْ
ﻥ ﺴـﺭﻯ ﻭَ ﹶﻗ ﹾﺘﻠﹶﻰ ،ﻓﻤﺎ َﻴ ْﻬ ﹶﺘ ﱡﺯ ﺇﻨﺴـﺎ ُ ﺃْ
ﻤﺎﺫﺍ ﺍﻟﺘﱠﻘﹶﺎﻁﹸ ُﻊ ﻓﻲ ﺍﻹﺴـﻼ ﹺﻡ َﺒ ْﻴ ﹶﻨ ﹸﻜـ ُﻡ
ﻥ ﷲ ﺇﺨـﻭﺍ ُ ﻭﺃﻨﺘﹸـ ُﻡ ﻴـﺎ ﻋﺒـﺎ َﺩ ﺍ ِ
ﻋ ﱢﺯ ِﻫـ ُﻡ ﻥ ِﻟ ِﺫﱠﻟـ ِﺔ ﻗـﻭ ﹴﻡ ﺒﻌـ َﺩ ِ ﻴﺎ َﻤ ْ
ﻥ ﻁﻐﹾﻴـﺎ ُ ل ﺤﺎﹶﻟ ُﻬـ ُﻡ ﹸﻜ ﹾﻔـ ٌﺭ َﻭ ﹸ ﺃَﺤـﺎ َ
ﺱ ﻜﺎﻨﻭﺍ ﻤُﻠﻭﻜـﹰﺎ ﻓﻲ ﻤَﻨﺎﺯﹺﻟ ﹺﻬ ْﻡ ﺒﺎﻷﻤ ﹺ
ﻥ ﻋﺒْﺩﺍ ُ ﻭﺍﻟﻴﻭ َﻡ ُﻫ ْﻡ ﻓﻲ ﺒﻼ ِﺩ ﺍﻟ ﹸﻜ ﹾﻔـ ﹺﺭ ُ
ل ﹶﻟ ُﻬ ْﻡ ﹶﻓﹶﻠ ُﻭ ﺘﹶﺭﺍ ُﻫـﻡ ﺤَﻴـﺎﺭﻯ ﻻ َﺩﻟِﻴ َ
ﻥ ﺏ ﺍﻟ ﹸﺫلﱢ َﺃ ﹾﻟـﻭﺍ ُ ﻥ ﺜِﻴـﺎ ﹺ ﻋَﹶﻠ ْﻴﻬﹺـ ُﻡ ﻤ ْ
ﺕ ﺒُﻜﺎ ُﻫـ ْﻡ ﻋﻨ َﺩ َﺒ ْﻴ ِﻌ ﹺﻬـ ُﻡ ﻭﻟﻭ ﺭﺃﻴـ ﹶ
ﻥ ﻟﹶﻬﺎﹶﻟﻙَ ﺍﻷ ْﻤ ُﺭ ﻭﺍﺴﺘﹶﻬ َﻭﺘﹾﻙ َﺃﺤـﺯﺍ ُ
ﺏ ﺘﹶﺒْﻜﻲ ﻭﻫﻲ ﺠﺎ ِﻤـﺩَ ﹲﺓ ﺤَﺘﹼﻰ ﺍ ﹾﻟﻤَﺤﺎﺭﹺﻴ ُ
ﻑ ﺍﻟ ﹺﻬ ﹾﻨـ ِﺩ ُﻤ ْﺭﻫَ ﹶﻔـ ﹰﺔ ﺴـﻴﻭ ﹶ ﻥ ُ ﻭﺤﺎ ِﻤﻠِﻴ َ
ﺕ ﻟﹶﻬـﺎ ِﻫـ َﻤـ ٌﻡ ﺱ َﺃ ﹺﺒ ﱠﻴـﺎ ﹲ ﺃﻻ ﻨﹸﻔـﻭ ٌ
ﻥ ﺤﺘﻰ ﺍ ﹾﻟﻤَﻨﺎ ﹺﺒ ُﺭ ﺘﹶﺭْﺜﻲ ﻭﻫﻲ ﻋِﻴﺩﺍ ُ
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ﻥ ﻅـﻼ ﹺﻡ ﺍ ﹾﻟ ﱠﻨ ﹾﻘـ ﹺﻊ ﻨِﻴـﺭﺍ ُ ﻜﺄﻨﹼﻬﺎ ﻓﻲ ﹶ
ﻥ ﺃَﻤﺎ ﻋﻠﻰ ﺍ ﹾﻟﺨﹶﻴـ ﹺﺭ ﺃﻨﺼﺎ ٌﺭ ﻭﺃﻋْﻭﺍ ُ
ل َﺒ ْﻴ ﹶﻨﻬُﻤـﺎ ل ﺤِﻴـ َ ﻁ ﹾﻔـ ﹴ ﻴﺎ ُﺭﺏﱠ ُﺃﻡﱟ ﻭ ِ
ﻥ ﺡ ﻭﺃ ْﺒـﺩﺍ ُ ﻕ ﺃﺭﻭﺍ ٌ ﻜـﻤـﺎ ﹸﺘ ﹶﻔـﺭﱠ ﹸ
ﺕ ﺱ ﺇﺫ َﺒ َﺭ َﺯ ﹾ ﻁ ﹾﻔﹶﻠﺔٍ ﻤﺎ ﺭﺃﺘﹾﻬﺎ ﺍﻟﺸﻤ ُ ﻭَ ﹶ
ﻥ ﺕ ﻭ َﻤﺭْﺠـﺎ ُ ﻲ ﻴﺎﻗـﻭ ﹲ ﻜﺄﻨﱠﻤﺎ ﻫـ َ
ﺞ ﻟﻠﻤﻜﺭﻭ ِﻩ ُﻤ ﹾﻜ َﺭ َﻫ ﹰﺔ ﻴﻘﻭﺩُﻫـﺎ ﺍﻟ ِﻌ ﹾﻠـ ُ
ﻥ ﺤﻴْﺭﺍ ُ ﺏ َ ﻥ ﺒﺎﻜِﻴـﺔﹲ ،ﻭﺍﻟ ﹶﻘ ﹾﻠـ ُ ﻭﺍﻟﻌ ْﻴ ُ
ﺏ ﻤﻥ ﹶﻜﻤَـ ٍﺩ ﺏ ﺍﻟﻘ ﹾﻠ ُ ل ﻫﺫﺍ ﻴَﺫﻭ ُ ِﻟ ِﻤ ﹾﺜ ﹺ
ﻥ ﺏ ﺇﺴـﻼ ٌﻡ ﻭﺇﻴﻤﺎ ُ ﻥ ﻓﻲ ﺍﻟﻘﻠ ﹺ ﻥ ﻜﺎ َ ﺇْ
ــــــــــــــــــــــ ) -(١٢ﺍﻟﺠﺯﻴﺭﺓ :ﻫﻲ ﺍﻟﺠﺯﻴﺭﺓ ﺍﻟﺨﻀﺭﺍﺀ ،ﺃﻭّل ﻤﺩﻴﻨﺔ ﻓﺘﺤﻬﺎ ﺍﻟﻤﺴﻠﻤﻭﻥ ﻓﻲ ﺍﻷﻨﺩﻟﺱ ﺒﻘﻴﺎﺩﺓ ﻁﺎﺭﻕ ﺒﻥ ﺯﻴﺎﺩ ﺴﻨﺔ ٩٣ﻫ )٧١٠ﻡ(. ﻭﺃﺤﺩ :ﻫﻭ ﺍﻟﺠﺒل ﺍﻟﻤﺸﻬﻭﺭ ﺍﻟﻘﺭﻴﺏ ﻤﻥ ﺍﻟﻤﺩﻴﻨﺔ ﺍﻟﻤﻨﻭّﺭﺓ .ﻭﺜﻬﻼﻥ :ﺠﺒل ﺒﺎﻟﻴﻤﻥ. ) -(١٣ﺤﻤﺹ ﻫﻲ ﻤﺩﻴﻨﺔ ﺃﺸﺒﻴﻠﻴﺔ ،ﺴﻤّﻴﺕ ﺒﺫﻟﻙ ﻟﻨـﺯﻭل ﺠﻨﺩ ﺍﻟﺸﹼﺎﻡ ﺒﻬﺎ ،ﻭﻫﻲ ﻋﻨﺩ ﻨﻬﺭ ﺍﻟﻭﺍﺩﻱ ﺍﻟﻜﺒﻴﺭ. ) -(١٤ﺍﻟﺤﻨﻴﻔﻴّﺔ :ﺍﻹﺴﻼﻡ. ) -(١٥ﺍﻟﻌﻴﺩﺍﻥ ﺠﻤﻊ ﻋﻭﺩ :ﺍﻟﻐﺼﻥ ﺒﻌﺩ ﺃﻥ ﻴﻘﻁﻊ ﻭﺍﻟﺨﺸﺏ.
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ﻓﺎﺴﺘﻘﻡ ﻜﻤﺎ ﺃﻤﺭﺕ ﺴ ﹸﻜ ُﻡ ﻅﹶﻠﻤُﻭﺍ ﹶﻓ ﹶﺘﻤَ ﱠ ﻥ ﹶ ﻻ ﹶﺘ ْﺭ ﹶﻜﻨﹸﻭﺍ ِﺇﻟﹶﻰ ﺍﱠﻟﺫِﻴ َ ﻥ ﺒَﺼِﻴ ٌﺭ .ﻭَ ﹶ ﻁ ﹶﻐﻭْﺍ ِﺇﻨﱠ ُﻪ ﺒﹺﻤَﺎ ﹶﺘ ْﻌ َﻤﻠﹸﻭ َ ﻻ ﹶﺘ ﹾ ﻙ ﻭَ ﹶ ﺏ َﻤ َﻌ َ ﻥ ﺘﹶﺎ َ ﺕ َﻭ َﻤ ْ ﺴ ﹶﺘ ِﻘ ْﻡ ﹶﻜﻤَﺎ ُﺃﻤِ ْﺭ ﹶ }ﻓﹶﺎ ْ
ﻥ{ ﺼﺭُﻭ َ ﻻ ﺘﹸﻨ َ ﻥ َﺃ ْﻭِﻟﻴَﺎ َﺀ ﹸﺜﻡﱠ ﹶ ﻥ ﺍﻟﻠﱠﻪِ ِﻤ ْ ﻥ ﺩُﻭ ﹺ ﺍﻟﻨﱠﺎ ُﺭ ﻭَﻤَﺎ ﹶﻟ ﹸﻜ ْﻡ ِﻤ ْ ـــــــــــــــــ
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)ﻫﻭﺩ(١١٣-١١٢ :
) -(١٦ﻭﻤﻥ ﺘﺎﺏ ﻤﻌﻙ :ﺃﻱ ﻭﻤﻥ ﺁﻤﻥ ﻤﻌﻙ .ﻭﻻ ﺘﻁﻐﻭﺍ :ﺃﻱ ﻻ ﺘﺠﺎﻭﺯﻭﺍ ﻤﺎ ﺃﻤﺭ ﺍﷲ .ﻭﻻ ﺘﺭﻜﻨﻭﺍ ﺇﻟﻰ ﺍﻟﺫﻴﻥ ﻅﻠﻤﻭﺍ :ﺃﻱ ﻻ ﺘﻤﻴﻠﻭﺍ ﺇﻟﻴﻬﻡ ﺃﻗ ّل ﻤﻴل.
ﻗل ﺁﻤﻨﺕ ﺒﺎﷲ ﺜ ّﻡ ﺍﺴﺘﻘﻡ ل ﻟِﻲ ل ﺍﻟﻠﱠﻪِ ﹸﻗ ْ ﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ :ﻴَﺎ َﺭﺴُﻭ َ لﺍ ِ ﺕ ﻟ َﺭﺴُﻭ ﹺ ل :ﹸﻗ ﹾﻠ ﹸ ﻋ ْﺒ ِﺩ ﺍﻟﻠﱠﻪِ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﹶﺎ َ ﻥ َ ﻥ ْﺒ ﹺ ﺴ ﹾﻔﻴَﺎ َ ﻥ ُ ﻋْ َ ﺴ ﹶﺘ ِﻘ ْﻡ« ﺕ ﺒﹺﺎﻟﱠﻠ ِﻪ ﹸﺜﻡﱠ ﺍ ْ ل ﺁ َﻤ ﹾﻨ ﹸ ل » :ﹸﻗ ْ ﻏ ْﻴﺭَﻙَ .ﻗﹶﺎ َ ﺤﺩًﺍ ﹶ ﻋ ﹾﻨ ُﻪ َﺃ َ ل َ ﺴَﺄ ُ ﻻ َﺃ ْ ﻼ ﹺﻡ ﹶﻗ ْﻭﻻﹰ ﹶ ﺴﹶ ﻓِﻲ ﺍﻹِ ْ
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ـــــــــــــــــ
ﺭﻭﺍﻩ ﻤﺴﻠﻡ.
) -(١٧ﺃﻱ ﺍﺴﺘﻘﻡ ﻜﻤﺎ ُﻭﺠﱢﻬﺕﹶ ،ﻭﻜﻤﺎ ﺃُﻤﺭﺕ ﻭﻨﹸﻬﻴﺕ ﻓﻲ ﻜﺘﺎﺏ ﺍﷲ ﻭﺴﻨﹼﺔ ﺭﺴﻭﻟﻪ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ
ﻻ ﻤﺴﺎﻭﻤﺔ ﻓﻲ ﺃﻤﺭ ﺍﻹﺴﻼﻡ ﻥ ﺼَ ْﻌﺼَﻌَﺔﹶ، ﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﺘﻰ ﺒﻨﻲ ﻋﺎﻤﺭ ﺒ ﹺ ﻱ ﺃﱠ ﻗﺎل ﺍﺒﻥ ﺍﺴﺤﺎﻕ :ﻭﺤﺩّﺜﻨﻲ ﺍﻟﺯﱡﻫ ﹺﺭ ّ ﻥ ل ﻤﻨﻬﻡ ﻴﻘﺎل ﻟﻪ َﺒ ْﻴﺤَﺭﺓ ﺒﻥ ﻓِﺭﺍﺱ :ﺃﺭﺃﻴﺕﹶ ﺇ ْ ﺽ ﻋﻠﻴﻬﻡ ﻨﻔﺴَﻪ ،ﻓﻘﺎل ﻟﻪ ﺭﺠ ٌ ﻓﺩﻋﺎﻫﻡ ﺇﻟﻰ ﺍﷲ ﻋ ﱠﺯ ﻭﺠلﱠ ،ﻭﻋ َﺭ َ ﻥ ﺒﻌﺩﻙ؟ ﻥ ﻟﻨﺎ ﺍﻷﻤ ُﺭ ِﻤ ْ ﻅﻬَﺭَﻙَ ﺍﷲ ُﻋﻠﻰ ﻤﻥ ﺨﺎﻟﹶﻔﻙ ) ، (١٨ﺃﻴﻜﻭ ُ ﻨﺤﻥ ﺒﺎﻴﻌﻨﺎﻙ ﻋﻠﻰ ﺃَﻤْﺭﻙ ،ﺜ ّﻡ َﺃ ﹾ ﺙ ﻴﺸﺎﺀ. ﻗﺎل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ :ﺍﻷ ْﻤ ُﺭ ﺇﻟﻰ ﺍﷲ ﻴﻀﻌُﻪ ﺤﻴ ﹸ ﻑ ﻓﻘﺎل ﻟﻪ َﺒﻴْﺤﺭﺓَ :ﺃ ﹶﻓ ﹸﺘ ْﻬ َﺩ ﹸ
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ﺒﺄﻤﺭﹺﻙ ،ﻓَﺄ َﺒﻭْﺍ ﻋﻠﻴﻪ.
ﻨﺤﻭﺭُﻨﺎ ﻟﻠﻌﺭﺏ ﺩﻭﻨﹶﻙ ،ﻓﺈﺫﺍ ﺃﻅﻬﺭَﻙ ﺍﷲ ُ ﻜﺎﻥ ﺍﻷﻤ ُﺭ ﻟﻐﻴﺭﻨﺎ! ﻻ ﺤﺎﺠﺔ ﻟﻨﺎ ﺴﻴﺭﺓ ﺍﺒﻥ ﻫﺸﺎﻡ
ــــــــــــــــــ ) -(١٨ﺃﻅﻬﺭﻙ ﺍﷲ ﻋﻠﻰ ﻤﻥ ﺨﺎﻟﻔﻙ :ﺃﻋﺎﻨﻙ ﻋﻠﻴﻪ ﻭﺠﻌﻠﻙ ﺘﻐﻠﺒﻪ. ) -(١٩ﹸﺘ ْﻬﺩَﻑ :ﺘﺼﻴ ُﺭ َﻫﺩَﻓ ﹰﺎ ﻟﻠ ّﺭﻤْﻲ.
ﺭﺠﺎل ﻜﺄﺒﻲ ﻋﺒﻴﺩﺓ ﻭﺴﺎﻟﻡ ﻥ ﺍﻟﺨﻁﹼﺎﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺒﻘﻭﻡ ﻴَ ﹶﺘﻤَﻨﱠ ْﻭﻥَ ﻓﻠﻤّﺎ ﺭﺃﻭْﻩ ﺴﻜﺘﻭﺍ ،ﻗﺎل :ﻓﻴ َﻡ ﻜﻨﺘﻡ؟ ﻗﺎﻟﻭﺍ :ﻜﻨﹼﺎ ﻨﺘﻤﻨﹼﻰ. ﻤ ّﺭ ﻋﻤ ُﺭ ﺒ ُ ﻋﺒَ ْﻴﺩَ ﹶﺓ ﺒﻥ ﺍ ﹾﻟﺠَﺭﱠﺍﺡ، ل ﺃﺒﻲ ُ ﻻ ﻤل َﺀ ﻫﺫﺍ ﺍﻟﺒﻴﺕِ ﻤﺜ َ ﻥ .ﻗﺎل :ﺃﺘﻤﻨﱠﻰ ﺭﺠﺎ ﹰ ﻗﺎل :ﹶﻓ ﹶﺘ َﻤ ﱠﻨﻭْﺍ ﻭﺃﻨﺎ ﺃﺘﻤﻨﹼﻰ ﻤﻌﻜﻡ .ﻗﺎﻟﻭﺍ :ﻓﺘﻤ ﱠ
ﺨﻑِ ﺍﷲ ﻤﺎ ﻋﺼﺎﻩ ) . (٢٠ﻭﻗﺎل ﺭﺴﻭل ﺍﷲ ﺤﺏﱠ ﷲِ ،ﻟﻭ ﻟﻡ ﻴَ ﹶ ﻥ ﺸﺩﻴ َﺩ ﺍ ﹾﻟ ُ ﻥ ﺴﺎﻟِﻤﹰﺎ ﻜﺎ َ ﺤﺫﹶ ْﻴﻔﹶﺔ .ﺇ ّ ﻭﺴﺎِﻟ ﹺﻡ ﻤﻭﻟﻰ ﺃﺒﻲ ُ
ﺠﺭﱠﺍﺡ« ﻥ ﺍ ﹾﻟ َ ﻋﺒَ ْﻴﺩَ ﹶﺓ ْﺒ ُ ﻷ ﱠﻤ ِﺔ ﺃَﺒُﻭ ُ ﻥ َﻫ ِﺫ ِﻩ ﺍ ُ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ» :ﻟِ ﹸﻜلﱢ ُﺃ ﱠﻤ ٍﺔ َﺃﻤِﻴﻥَ ،ﻭَﺃﻤِﻴ ُ ـــــــــــــــــ
"ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﻴﻥ" ﻟﻠﺠﺎﺤﻅ
ﻥ ﻋﺩﻡ ﻋﺼﻴﺎﻨﻪ ﻴﺘﺤﻘﱠﻕ ﻟﻭ ﻟﻡ ﻴﻜﻥ ﻤﻨﻪ ﺨﻭﻑ ﺍﷲ ،ﻓﻤﺎ ﺒﺎﻟﻙ ﺇﺫﺍ ﻜﺎﻥ ﻤﻌﻪ ﺍﻟﺨﻭﻑ. ) -(٢٠ﺃﻱ ﺇ ّ
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ﺼﺩﻕ ﺍﻟﻴﻘﻴﻥ ﻥ ﺸِﻤﺎﻟﻲ، ﻥﻋْ ﻥ ﻴﻤﻴﻨﻲ ﻭﻻ َﻤ ْ ﻋْ ﻥ َ ﺕ َﻤ ْ ﺕ ﻓﻲ ﺼﻼ ٍﺓ ﹶﻓﻌَﺭَ ﹾﻓ ﹸ ﺨ ﹾﻠ ﹸ ﺠﺒَل" :ﻤﺎ َﺩ ﹶ ﻗﺎل ﺴﻌ ُﺩ ﺒﻥ ﻤﺎﻟﻙ ،ﺃﻭ ﻤﻌﺎ ﹸﺫ ﺒﻥ َ
ﺕ ﺠَﻨﺎﺯ ﹰﺓ ﻭﻤﺎ ﺸﻴﱠ ْﻌ ﹸ
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ﺕ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﺕ ﻨﻔﺴﻲ ﺒﻤﺎ ﻴُﻘﺎل ﻟﻪ ﻭﻤﺎ ﻴﻘﻭل ،ﻭﻤﺎ ﺴﻤﻌ ﹸ ﻻ ﺤَﺩﱠ ﹾﺜ ﹸ ﻁﺇﹼ ﻗﱡ
ﺕ ﻻ ﻋﻠﻤ ﹸ ﻁﺇﹼ ﻭﺴﻠﻡ ﻗﺎل ﺸﻴﺌﹰﺎ ﻗ ﱡ
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ﺃﻨﹼﻪ ﻜﻤﺎ ﻗﺎل".
"ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﻴﻥ" ﻟﻠﺠﺎﺤﻅ
ــــــــــــــــــــ ) -(٢١ﺍﻟﺠﻨﺎﺯﺓ ﺒﺎﻟﻔﺘﺢ :ﺍﻟﻤﻴّﺕ ﻨﻔﺴﻪ ،ﻭﺒﺎﻟﻜﺴﺭ :ﺍﻟﺴّﺭﻴﺭ ﺍﻟﺫﻱ ﻴﺤﻤل ﻋﻠﻴﻪ. ﺕ ﻭﺃﻴﻘﻨﺕ. ) -(٢٢ﺃﻱ ﺼﺩّﻗ ﹸ
ﺃﻴﻥ ﻤﻥ ﻴﻌﺘﺒﺭ ﺕ ﺨﹶﻠﱠﻔﻭﺍ ﻤﺎﻟﹶﻬﻡ ِﻟﻤَﻥ ﻻ ﺕ ﺃﻗﻭﺍﻤﹰﺎ ﻓﻌَﻤِﻠﻭﺍ ﻓﻴﻬﺎ ﺒﻐﻴﺭ ﺍﻟﺤﻕﹼ ،ﻓﻠﻤّﺎ ﺠﺎﺀﻫ ُﻡ ﺍﻟﻤﻭ ﹸ ﻏ ﱠﺭ ﹾ ﻗﺎل ﺃﺒﻭ ﺤﺎﺯﻡ :ﺍﻟﺩّﻨﻴﺎ ﹶ ﺠﺘﹶﻨِﺒَﻪ ﺨﹶﻠﻔﹾﻨﺎ ﺒﻌﺩَﻫﻡ ،ﻓﻴﻨﺒﻐﻲ ﺃﻥ ﻨﻨﻅ َﺭ ﺇﻟﻰ ﺍﻟﺫﻱ ﻜﺭﻫﻨﺎﻩ ﻤﻨﻬﻡ ﻓﹶﻨﹶ ْ ﻥ ﻻ َﻴ ْﻌ ِﺫﺭُﻫﻡ .ﻭﻗﺩ ﹶ ﺤ َﻤ ُﺩﻫُﻡ ،ﻭﺼﺎﺭﻭﺍ ﺇﻟﻰ َﻤ ْ َﻴ ْ ﺴ ﹶﺘ ْﻌ ِﻤﻠﹶﻪ. ﻭﺇﻟﻰ ﺍﻟﺫﻱ ﻏﹶﺒَﻁﹾﻨﺎﻫﻡ ﺒﻪ ﻓ ﹶﻨ ْ
"ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﻴﻥ" ﻟﻠﺠﺎﺤﻅ
ﺭﺒﺢ ﺍﻵﺨﺭﺓ ﻭﺍﻟﺩّﻨﻴﺎ ﺤﻬُﻤﺎ ﺠﻤﻴﻌﺎﹰ ،ﻭﻻ ﺘﺒ ْﻊ ﺁﺨﺭﺘﹶﻙ ﺒﺩﻨﻴﺎﻙ ﻓﺘﺨﺴﺭَﻫﻤﺎ ﺠﻤﻴﻌﺎ. ﺨ َﺭﺘِﻙ ﹶﺘ ْﺭ َﺒ ْ ﻥ ﺁﺩﻡ ،ﹺﺒ ْﻊ ﺩﻨﻴﺎﻙ ﺒﺂ ِ ﻗﺎل ﺍﻟﺤﺴﻥ :ﻴﺎ ﺍﺒ َ
"ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﻴﻥ" ﻟﻠﺠﺎﺤﻅ
ﺃﻀﺤﻜﻨﻲ ﻭﺃﺒﻜﺎﻨﻲ ل ﻭﻻ ُﻴ ﹾﻐﻔﹶلُ ل ﺍﻟﺩّﻨﻴﺎ ﻭﺍﻟﻤﻭﺕﹸ ﻴﻁﹸﻠﺒُﻪ ،ﻭﻏﺎﻓِ ٌ ﺙ ﻭﺃﺒﻜﺎﻨﻲ ﺜﻼﺙ :ﺃﻀﺤﻜﻨﻲ ُﻤ َﺅﻤﱢ ُ ﻗﺎل ﺃﺒﻭ ﺍﻟ ﱠﺩ ْﺭﺩَﺍﺀ :ﺃﻀﺤﻜﻨﻲ ﺜﻼ ﹲ
ﻉ ﺍﻟ َﻌﻤَل، ﻁﻠﹶﻊ ) ، (٢٣ﻭﺍﻨﻘِﻁﺎ ُ ل ﺍﻟﻤ ﱠ ﻁ ﺭﺒﱡﻪ ﺃﻡ ﺭﺍﺽ .ﻭﺃﺒﻜﺎﻨﻲ َﻫ ْﻭ ُ ل َﺀ ﻓِﻴ ِﻪ ﻭﻻ ﻴﺩﺭﻱ ﺃَﺴﺎﺨِ ﹲ ﻙ ِﻤ ْ ﻋﻨﻪ ،ﻭﻀﺎﺤِ ٌ ﷲ ﻻ ُﻴﺩْﺭﻯ ﺃﻴﺄ ُﻤ ُﺭ ﺒﻲ ﺇﻟﻰ ﺍﻟﺠﻨﹼﺔ ﺃﻡ ﺇﻟﻰ ﺍﻟﻨﹼﺎﺭ. ﻱﺍ ِ ﻥ َﻴ َﺩ ﹺ ﻭﻤﻭﻗﻔﻲ ﺒﻴ َ
"ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﻴﻥ" ﻟﻠﺠﺎﺤﻅ
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ﻋﻘﹶﻴْﺏ ﺍﻟﻤﻭﺕ. ﻁﻠﹶﻊ :ﻤﺎ ﻴﺸﺭﻑ ﻋﻠﻴﻪ ﻤﻥ ﺃﻤﺭ ﺍﻵﺨﺭﺓ ُ ) -(٢٣ﺍﻟﻤ ﱠ
ﺍﻟﺨﻭﻑ ﻤﻥ ﺍﷲ ﺕ ﺕ ﻓﻴﻪ .ﻗﺎل ﺯﻴﺎﺩ :ﻟﺴ ﹸ ﺨ ﹾﻠ ﹸ ﻑ ﺍﷲ ﻤﻤّﺎ َﺩ ﹶ ﷲ ﺒﻥ ﻋَﻴﱠﺎﺵِ :ﺇﻨﹼﻲ ﺃﺨﺎ ﹸ ﻗﺎل ﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﻟِﺯﻴﺎ ٍﺩ ﻤﻭﻟﻰ ﻋﺒ ِﺩ ﺍ ِ ﻻ ﺘﹶﺨﺎﻑ. ﻑ ﻋﻠﻴﻙ ﺃ ﹼ ﻥ ﺘﹶﺨﺎﻑ ،ﻭﺇﻨﹼﻤﺎ ﺃﺨﺎ ﹸ ﻑ ﻋﻠﻴﻙ ﺃ ْ ﺃﺨﺎ ﹸ
"ﺍﻟﺒﻴﺎﻥ ﻭﺍﻟﺘﺒﻴﻴﻥ" ﻟﻠﺠﺎﺤﻅ
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ﻤﻥ ﺼﻔﺎﺕ ﺍﻟﻜﻤﺎل ﻗﺎل ﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺭﺤﻤﻪ ﺍﷲ: ﺴ ﹶﺘ ﹾﻨ ﹺﺯ ﹾﻟ ُﻪ ﺭﹺﻀﺎﻩ ﺇﻟﻰ ﻤﻌﺼﻴ ِﺔ ﺍﷲ، ﻀ ُﺒ ُﻪ ﻋﻥ ﻁﺎﻋ ِﺔ ﺍﷲ ،ﻭﻟﻡ َﻴ ْ ﻏ َ ﺠ ُﻪ ﹶ ﺨ ﹺﺭ ْ ﻥ ﻟﻡ ُﻴ ﹾ ﻥ ﻓﻴﻪ ﻓﻘﺩ ﹶﻜﻤُلَ :ﻤ ْ ﻥ ﹸﻜ ﱠ ﺙ َﻤ ْ ﺜﻼ ﹲ ﻑ. ﻭﺇﺫﺍ ﹶﻗﺩَﺭَ ﻋَﻔﺎ ﻭ ﹶﻜ ﱠ
"ﺍﻟﻜﺎﻤل" ﻟﻠﻤﺒﺭّﺩ
ﺸ ّﺭ ﺍﻟﻨﺎﺱ ﺱ ﻤُﺴﻴﺌﺎ. ﻥ ﻻ ﻴُﺒﺎﻟﻲ ﺃﻥ ﻴَﺭﺍﻩ ﺍﻟﻨﹼﺎ ُ ﺸ ﱡﺭ ﺍﻟﻨﹼﺎﺱ؟ ﻗﺎلَ :ﻤ ْ ﻥ ﹶ ﻗﻴل ﻟﺒﻌﺽ ﺍ ﹾﻟ ُﻌﺒّﺎﺩ َﻤ ْ "ﻋﻴﻭﻥ ﺍﻷﺨﺒﺎﺭ" ﻻﺒﻥ ﻗﺘﻴﺒﺔ
ﺜﻼﺙ ﺨﺼﺎل ﻼ ﻤﻥ ﺒﻨﻲ ﺇﺴﺭﺍﺌﻴل ﺼﺎﺩ ﹸﻗﺒﱠﺭﺓ ،ﻓﻘﺎﻟﺕ :ﻤﺎ ﺘﺭﻴﺩ ﺃﻥ ﺘﺼﻨ َﻊ ﺒﻲ؟ ﻗﺎل :ﺃﺫﺒﺤﻙ ﻓﺂﻜﻠﻙ. ﻥ ﺭﺠ ﹰ ﻲ :ﺃ ّ ﺸ ْﻌ ﹺﺒ ّ ﻥ ﺍﻟ ﱠ ﻋﹺ ﻗﺎﻟﺕ :ﻭﺍﷲ ﻤﺎ َﺃﺸﹾﻔﻲ ﻤﻥ ﻗﹶﺭَﻡ
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ل ﻫﻲ ﺨﻴﺭ ﻟﻙ ﻤﻥ ﺃﻜﻠﻲ: ﺙ ﺨِﺼﺎ ﹴ ﻭﻻ ُﺃﻏﹾﻨﻲ ﻤﻥ ﺠﻭﻉ ،ﻭﻟﻜﻨﹼﻲ ﺃﻋﻠﹼﻤﻙ ﺜﻼ ﹶ
ﺕ ﻋﻠﻰ ﻫﺫﻩ ﺍﻟﺸﹼﺠﺭﺓ ،ﻭﺍﻟﺜﹼﺎﻟﺜﺔ ﺇﺫﺍ ﺼِﺭﺕ ﻋﻠﻰ ﻫﺫﺍ ﺼ ْﺭ ﹸ ﺃﻤّﺎ ﺍﻟﻭﺍﺤﺩﺓ ﻓﺄﻋﻠﹼﻤﻙ ﺇﻴّﺎﻫﺎ ﻭﺃﻨﺎ ﻓﻲ ﻴﺩﻙ ،ﻭﺍﻟﺜﹼﺎﻨﻴﺔ ﺇﺫﺍ ِ ﺕ ﻓﻭﻕ ﺍﻟﺸﹼﺠﺭﺓ ﻗﺎل: ﻥ ﻋﻠﻰ ﻤﺎ ﻓﺎﺘﻙ ،ﻓﺨﻠﹼﻰ ﻋﻨﻬﺎ .ﻓﻠﻤّﺎ ﺼﺎﺭ ﹾ ﺍﻟﺠﺒل ،ﻓﻘﺎل :ﻫﺎﺘﻲ ﺍﻷﻭﻟﻰ .ﻗﺎﻟﺕ :ﻻ ﹶﺘ ﹶﺘﹶﻠ ﱠﻬ ﹶﻔ ﱠ ﻥ ﺃﻨﱠ ُﻪ ﻴَﻜﻭﻥ ،ﺜ ّﻡ ﻁﺎﺭﺕ ﻓﺼﺎﺭﺕ ﻋﻠﻰ ﺍﻟﺠﺒل ،ﻓﻘﺎﻟﺕ :ﻴﺎ ﺸﻘِﻲّ، ﻥ ﺒﻤﺎ ﻻ ﻴﻜﻭ ُ ﺼ ﱢﺩ ﹶﻗ ﱠ ﻫﺎﺘﻲ ﺍﻟﺜﹼﺎﻨﻴﺔ .ﻗﺎﻟﺕ :ﻻ ﹸﺘ َ ﺽ ﻋﻠﻰ ﺸﻔ ﹶﺘ ْﻴﻪِ ﻭ ﹶﺘﹶﻠﻬﱠﻑ ،ﺜ ّﻡ ﻗﺎل: ﻟﻭ ﺫﺒﺤﺘﻨﻲ ﻷﺨﺭﺠﺕ ﻤﻥ ﺤَ ْﻭﺼَﻠﹶﺘﻲ ﺩﺭّﺓ ﻭﺯﻨﹸﻬﺎ ﻋﺸﺭﻭﻥ ﻤﺜﻘﺎﻻ .ﻗﺎل :ﻓﻌ ﱠ ﻥ ﻋﻠﻰ ﻤﺎ ﻓﺎﺘﻙ؟ ل ﹶﻟﻙَ :ﻻ ﹶﺘ ﹶﺘﹶﻠ ﱠﻬ ﹶﻔ ﱠ ﻑ ﺃﻋﻠﹼﻤﻙ ﺍﻟﺜﹼﺎﻟﺜﺔ؟ ﺃﻟ ْﻡ ﺃﻗ ْ ﺕ ﺍﻻ ﹾﺜ ﹶﻨ ﹶﺘﻴْﻥ ،ﻓﻜﻴ ﹶ ﺕ ﻗﺩ ﻨﺴﻴ ﹶ ﻫﺎﺘﻲ ﺍﻟﺜﹼﺎﻟﺜﺔ .ﻗﺎﻟﺕ ﻟﻪ :ﺃﻨ ﹶ ﻥ ﺒﻤﺎ ﻻ ﻴﻜﻭﻥ ﺃﻨﹼﻪ ﻴﻜﻭﻥ ،ﻓﺼﺩّﻗﺕﹶ ،ﺃﻨﺎ ﻭﻋﻅﻤﻲ ﻭﺭﻴﺸﻲ ﻻ ﺼ ﱢﺩ ﹶﻗ ﱠ ﺕ ﻟﻙ :ﻻ ﹸﺘ َ ﻲ ﺇﺫ ﹸﻓﺘﱡﻙ ،ﻭﻗﻠ ﹸ ﻋﹶﻠ ﱠ ﺕ َ ﻓﻘﺩ ﺘﻠ ّﻬ ﹾﻔ ﹶ ﻥ ﻓﻲ ﺤﻭﺼﻠﺘﻲ ﻤﺎ َﻴ ﹺﺯﻨﹸﻬﺎ. ﻑ ﻴﻜﻭ ُ ﻥ ﻋﺸﺭﻴﻥ ﻤِﺜﻘﺎﻻﹰ ،ﻓﻜﻴ ﹶ َﺃ ﹺﺯ ُ
"ﺍﻟﻌﻘﺩ ﺍﻟﻔﺭﻴﺩ" ﻻﺒﻥ ﻋﺒﺩ ﺭﺒّﻪ ﺍﻷﻨﺩﻟﺴﻲ
ــــــــــــــــــ ) -(٢٤ﺍﻟ ﹶﻘﺭَﻡ ) ﻤﺤﺭّﻜﺔ ( :ﺸﺩّﺓ ﺸﻬﻭﺓ ﺍﻟﻠﹼﺤﻡ.
ﻤﻥ ﺃﻤﺜﺎل ﺍﻟﻌﺭﺏ ﻁﻤَ ُﻪ ﺍﻟﺤﺎﺭﺙ ،ﻓﻘﺎل ﻷ ْﻤﺭﹺ ﻓﺄﺨﺒﺭَﻩ ،ﹶﻓﹶﻠ ﹶ ﺽﺍَ ﺤﺠَﻴْﺭ ﻋﻥ ﺒﻌ ﹺ ﻥ ﺃﺒﻲ ﺍ ﹾﻟ ُ ﻲ ﺃ ﹶﻨﺱَ ﺒ َ ﺸﻤِﺭ ﺍﻟﻐﺴّﺎﻨ ّ ﻥ ﺃﺒﻲ ﹶ ﺙﺒُ ﺴﺄل ﺍﻟﺤﺎﺭ ﹸ
ﺕ ﺍﻷﻭﻟﻰ ﻟﻡ ﺘﹶ ﹾﻠﻁِﻡ ﺍﻟﺜﹼﺎﻨﻴﺔ ،ﻓﺫﻫﺒﺘﺎ َﻤ ﹶﺜﹶﻠﻴْﻥ. ﺠ ُﺩ ﻨﺎﺼﺭﺍﹰ ،ﻓﻠﻁﻤﻪ ﺜﺎﻨﻴﺔ ،ﻓﻘﺎل :ﻟ ْﻭ ﻨﹸﻬﻴ ﹶ ل ﻟ ْﻭ ﺃّ ﹺ ﺃﻨﺱ :ﹸﺫ ﱞ
"ﺍﻟﻌﻘﺩ ﺍﻟﻔﺭﻴﺩ" ﻻﺒﻥ ﻋﺒﺩ ﺭﺒّﻪ ﺍﻷﻨﺩﻟﺴﻲ
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ﻫﻜﺫﺍ ﻓﻠﻴﻜﻥ ﺸﺒﺎﺏ ﺍﻹﺴﻼﻡ ﺤﺒَﻬﺎ ﻥ ﹶﻨ ﹾﻔﺴَﻙَ ﻻ ﹶﺘﺭْﻀﺎﻙَ ﺼﺎ ِ ﻜﺄ ﱠ
ل ل ِﻤﻔﹾﻀﺎ ُ ﻀـﺎ ﹺ ﺕ ﻋﻠﻰ ﺍ ﹾﻟ ِﻤ ﹾﻔ َ ﻻ ﻭﺃﻨ ﹶ ﺇﹼ
ﺠ ِﺘﻬَﺎ ﺼـﻭﱠﺍﻨﹰﺎ ِﻟ ُﻤ ْﻬ َ ﻙ َ ﻭﻻ ﹶﺘ ُﻌـ ﱡﺩ َ
ل ﻉ َﺒـﺫﹼﺍ ُ ﺕ ﻟﹶﻬـﺎ ﻓﻲ ﺍﻟ ﱠﺭ ْﻭ ﹺ ﻻ ﻭﺃﻨ ﹶ ﺇﹼ
ﺱ ﻜﻠﱡ ُﻬ ُﻡ ﺸـﻘﱠ ﹸﺔ ﺴﺎ َﺩ ﺍﻟﻨﹼﺎ ُ ﻟﹶﻭْﻻ ﺍ ﹾﻟﻤَ ﹶ
ل ﻹ ﹾﻗـﺩﺍ ُﻡ ﹶﻗ ﱠﺘـﺎ ُ ﺍﻟﺠـﻭ ُﺩ ﻴُﻔﻘِـ ُﺭ ﻭﺍ ِ
ﻥ ﻁﺎ ﹶﻗ ﹶﺘـ ُﻪ ﻭﺇﻨﹼﻤﺎ َﻴ ْﺒﹸﻠـ ﹸﻎ ﺍﻹﻨﹾﺴـﺎ ُ
ل ﺸـﻤْﻼ ُ ل ِ ﺤﹺ ﺸ َﻴ ٍﺔ ﺒﺎﻟ ﱠﺭ ْ ﻤﺎ ﹸﻜلﱡ ﻤﺎ ِ
ﺢ ﹺﺒـ ِﻪ ﻙ ﺍ ﹾﻟﻘﹶﺒﻴ ﹺ ﻥ ﹶﺘ ْﺭ ُ ﺇِﻨﹼﺎ ﻟﹶﻔﻲ َﺯ َﻤـ ﹴ
ل ﻥ ﻭﺇﺠْﻤﺎ ُ ﺱ ﺇﺤْﺴﺎ ٌ ﻥ َﺃ ﹾﻜ ﹶﺜﺭﹺ ﺍﻟﻨﹼﺎ ﹺ ِﻤ ْ
)(٢٥ )(٢٦
ﻁﻴّﺏ ﺍﻟﻤﺘﻨﺒّﻲ ﺃﺒﻭ ﺍﻟ ﹼ
______________________________ ) -(٢٥ﺍﻟﺸﹼﻤﻼل :ﺍﻟﻨﹼﺎﻗﺔ ﺍﻟﻘﻭﻴّﺔ ﺍﻟﺴّﺭﻴﻌﺔ .ﻭﺍﻟﺭّﺤل :ﻤﺎ ﻴﺠﻌل ﻋﻠﻰ ﻅﻬﺭ ﺍﻟﺒﻌﻴﺭ ﻜﺎﻟﺴّﺭﺝ ،ﻭﻤﺎ ﺘﺴﺘﺼﺤﺒﻪ ﻤﻥ ﺍﻷﺜﺎﺙ ﻓﻲ ﺍﻟﺴّﻔﺭ .ﻭﻗﺩ ﺭﻭﻱ ﺃﻴﻀ ﹰﺎ :ﻤﺎ ﻜ ّل ﻤﺎﺸﻴﺔ ﺒﺎﻟ ﱢﺭﺠْل ،ﻭﻴﻜﻭﻥ ﺍﻟﻤﻌﻨﻰ :ﻟﻴﺱ ﻜ ّل ﻤﻥ ﻴﻤﺸﻲ ﻋﻠﻰ ﺭﺠﻠﻪ ﺸﻤﻼﻻﹰ :ﺃﻱ ﻗﻭ ّﻴ ﹰﺎ ﻗﺎﺩﺭﹰﺍ ﻋﻠﻰ ﺍﻹﺴﺭﺍﻉ. ) -(٢٦ﻓﻲ ﻫﺫﺍ ﺍﻟﻤﻌﻨﻰ ﻗﻭل ﺃﺒﻲ ﻓﺭﺍﺱ:
ﺵ َﺃﺸﹾﻐﺎ ُل ﻋ ْﻤﺭُﻩ ﺍﻟﺜﹼﺎﻨﻲ ،ﻭﺤﺎﺠَﺘﹸ ُﻪ ....ﻤﺎ ﻗﹶﺎ ﹶﺘﻪُ ،ﻭﻓﹸﻀﻭ ُل ﺍ ﹾﻟ َﻌ ْﻴ ﹺ ِﺫ ﹾﻜ ُﺭ ﺍ ﹾﻟﻔﹶﺘﻰ ُ
ﺃﻴﻥ ﻫﺅﻻﺀ ﺍﻵﻥ؟
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ﺸـ ﹴﺭ ﺃَﻓﹾﻨﻰ ﺃﻭﺍ ِﺌﹶﻠ ُﻬـ ْﻡ ﻥ ﻤَ ْﻌ ﹶ ﺇﻨﹼﻲ ﹶﻟﻤِـ ْ
ل ﺍﻟ ﹸﻜ َﻤـﺎ ِﺓ ﺃﻻ َﺃ ْﻴﻥَ ﺍ ﹾﻟﻤُﺤﺎﻤﻭ ﹶﻨـﺎ ﻗِﻴ ُ
ﻷ ﹾﻟﻑِ ﻤِﻨﹼﺎ ﻭﺍﺤ ٌﺩ ﻓﺩَﻋَﻭْﺍ ﻥ ﻓﻲ ﺍ َ ﹶﻟ ْﻭ ﻜﺎ َ
ﺱ ﺨﺎﹶﻟ ُﻬـ ْﻡ ﺇ ّﻴـﺎ ُﻩ َﻴﻌْﻨـﻭﻨﺎ ﻥ ﻓﺎﺭﹺ ٌ َﻤـ ْ
ﻥ ﻴَﻨـﺎﹶﻟ ُﻬـ ُﻡ ﺤـﻭْﺍ َﺃ ْ ﺇﺫﺍ ﺍﻟﻜﹸﻤـﺎ ﹸﺓ ﹶﺘ ﹶﻨ ﱠ
ﺼﻠﹾﻨﺎﻫـﺎ ﺒﺄ ْﻴﺩِﻴﻨـﺎ ﺤ ﱡﺩ ﺍ ﹾﻟﻅﱡﺒـﺎ ِﺓ ﻭ َ َ
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ﻲ ﻋﻠﻰ ﺃﺭﺠﺢ ﺍﻷﻗﻭﺍل ﻋﻥ "ﺩﻴﻭﺍﻥ ﺍﻟﺤﻤﺎﺴﺔ" ﻷﺒﻲ ﺘﻤﺎﻡ .ﻭﺍﻷﺒﻴﺎﺕ ﻟﺒَﺸﹶﺎﻤﺔﹶ ﺍ ﹾﻟ ﱠﻨﻬْﺸﻠ ّ
ــــــــــــــــــ ) -(٢٧ﺍﻟﻜﻤﺎﺓ ﺠﻤﻊ ﺍ ﹾﻟ ﹶﻜ ِﻤﻲّ ،ﻭﻫﻭ ﺍﻟﺸﹼﺠﺎﻉ ﺃﻭ ﻻﺒﺱ ﺍﻟﺴّﻼﺡ. ﻅﺒَﺔ ،ﻭﻫﻲ ﺤ ّﺩ ﺍﻟﺴّﻴﻑ ﻭﺍﻟﺴّﻨﺎﻥ ﻭﻨﺤﻭﻫﻤﺎ ،ﻭﻗﻴل :ﺍﻟﻅﹼﺒﺔ ﻁﺭﻑ ﺍﻟﺴّﻴﻑ. ) -(٢٨ﺍﻟﻅﹼﺒﺎﺓ ﺠﻤﻊ ﺍ ﹾﻟ ﱡ
ﺒﻌﺩ ﺍﻟﻨﱠﻜﺒﺔ ﺍﻷﻭﻟﻰ ﻷ َﻤـ ﹺﻡ ﻥﺍُ ُﺃﻤﱠﺘﻲ ،ﻫَل ﹶﻟﻙِ َﺒ ْﻴـ َ
ﻑ ﺃﻭ ﻟِ ﹾﻠ ﹶﻘﹶﻠـ ﹺﻡ ﺴـ ْﻴ ِ ِﻤ ﹾﻨ َﺒـ ٌﺭ ﻟﻠ ﱠ
ﻕ ﻁﺭﹺ ﹲ ﻁـﺭْﻓﻲ ُﻤ ﹾ ﻙ ﻭﹶ ﺃﺘﻠ ﹼﻘـﺎ ِ
ﺼ ﹺﺭ ﹺﻡ ﻼ ﻤﻥ َﺃ ْﻤﺴِﻙِ ﺍ ﹾﻟ ُﻤ ﹾﻨ َ ﺠﹰ ﺨَ ﹶ
ﻭﻴﻜـﺎ ُﺩ ﺍﻟﺩّﻤ ُﻊ ﻴَﻬﻤﻲ ﻋﺎﺒﹺﺜـ ﹰﺎ
ﹺﺒﺒَﻘـﺎﻴـﺎ ِﻜﺒْﺭﻴـﺎ ِﺀ ﺍﻷﹶﻟـ ﹺﻡ!
ﺕ ﺇﻟﻰ ﺤـ ﹾ ﻙ ﺍﻟﺘﻲ ﺃ ْﻭ َ ﻥ ﺩُﻨﻴﺎ ِ ﺃﻴ َ
ﻭَ ﹶﺘـﺭﻱ ﹸﻜلﱠ ﻴَﺘﻴـ ﹺﻡ ﺍ ﹾﻟ ﱠﻨ ﹶﻐـ ﹺﻡ
ﺼـﺩﺍ ِﺌ ِﻪ ﺕ ﻋﻠﻰ َﺃ ْ ﻜ ْﻡ ﺘﺨﻁﱠ ْﻴ ﹸ
ﺸـ َﻤ ﹺﻡ ﺏ ﺍﻟ ِﻌ ﱢﺯ ﻭ َﻤ ﹾﻐﻨﹶﻰ ﺍﻟ ﱠ ﻤ ﹾﻠ َﻌ َ
ﺏ ﺕ ﻜﺄ ﹼﻨـﻲ ﺴـﺎﺤِ ٌ ﻭﺘﻬﺎﺩ ْﻴـ ﹸ
ﺠـ ﹺﻡ ﻕ ﺠﹺﺒﺎ ِﻩ ﺍﻷ ﹾﻨ ُ ِﻤ ْﺌﺯَﺭﻱ ﻓﻭ ﹶ
ﻏﺼﱠـ ٍﺔ ﺩﺍ ِﻤ َﻴـ ٍﺔ ﺃﻤّﺘـﻲ! ﻜﻡ ﹸ
ﻙ ﻓﻲ ﻓﹶﻤﻲ ﺕ ﻨﹶﺠْﻭﻯ ﻋُﻼ ِ ﺨ ﹶﻨ ﹶﻘ ﹾ ﹶ
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ﻑ ﻋـ ٍ ﺡ ﻓﻲ ﺇﺒﺎﺌﻲ ﺭﺍ ِ ﺠـ ْﺭ ﹴ ﻱ ُ ﺃ ﱡ
ﻓﺎ ﹶﺘـ ُﻪ ﺍﻵﺴـﻲ ،ﻓﻠـﻡ ﻴَ ﹾﻠ ﹶﺘﺌِـ ﹺﻡ
ل ﺘﻌـﻠـﻭ ﺭﺍ َﻴـ ﹲﺔ ﺴـﺭﺍﺌﻴـ َ ﻹْ َﺃ ِ
ﺤ َﺭ ﹺﻡ! ل ﺍ ﹾﻟ َ ﻅﱢ ﻓﻲ ﺤِﻤﻰ ﺍ ﹾﻟ َﻤ ْﻬ ِﺩ ﻭ ِ
ل ﻭﹶﻟ ْﻡ ﺕ ﻋﻠﻰ ﺍﻟ ﱡﺫ ﹺ ﻀـ ْﻴ ِ ﻏ َ ﻑ َﺃ ﹾ ﻜﻴ ﹶ
ﺸـ ﹶﺘﻑِ ﺍﻟ ﱠﺜـ ْﺄ ُﺭ ﻭﻟ ْﻡ ﺘﹶ ﹾﻨﺘﹶﻘِﻤـﻲ َﻴ ﹾ
ﺍﺴﻤَﻌﻲ ﹶﻨ ْﻭﺡَ ﺍ ﹾﻟﺤَﺯﺍﻨﹶﻰ ﻭﺍﻁﺭَﺒﻲ
ﻭﺍﻨﻅﹸﺭﻱ ﺩﻤ َﻊ ﺍﻟﻴَﺘﺎﻤﻰ ﻭﺍﺒﺴِﻤﻲ
ﺕ ُﺭﺏﱠ "ﻭﺍ ُﻤ ْﻌ ﹶﺘﺼِـﻤﺎ ُﻩ" ﺍﻨﻁﻠ ﹶﻘـ ﹾ
ﺕ ﺍﻟ ُﻴ ﱠﺘـ ﹺﻡ ﻤِل َﺀ ﺃﻓـﻭﺍ ِﻩ ﺍﻟﺒَﻨـﺎ ِ
ﻋ ُﻬـ ْﻡ ﻟ ِﻜ ﱠﻨـﻬﺎ ﺕ ﺃﺴـﻤﺎ َ ﺴـ ﹾ ﻻ َﻤ َ
ﺼـ ﹺﻡ! ﺨـﻭَ ﹶﺓ ﺍ ﹾﻟ ُﻤ ْﻌ ﹶﺘ ِ ﺱ ﹶﻨ ﹾ ﻟ ْﻡ ﺘﹸﻼ ِﻤ ْ
ﺠـ ْﺩ ِﺘـ ِﻪ ﺼـ ﹶﻨﻡﹴ َﻤ ﱠ ﺃﻤّﺘﻲ! ﻜـﻡ َ
ﺼ ﹶﻨﻡﹺ! ﻁ ْﻬـ َﺭ ﺍ ﹾﻟ ﱠ ل ﹸ ﺤ ِﻤ ُ ﻥ َﻴ ْ ﹶﻟ ْﻡ ﻴ ﹸﻜ ْ
ﻋﺩْﻭﺍ ِﻨـ ِﻪ ﺏ ﻓﻲ ُ ﻻ ُﻴـﻼ ُﻡ ﺍﻟﺫﹼﺌ ُ
ﻋـ ُﺩﻭﱠ ﺍﻟ ﹶﻐ ﹶﻨﻡﹴ! ﻙ ﺍﻟﺭّﺍﻋﻲ َ ﻥ َﻴـ ُ ﺇْ
ﻭﺩَﻋـﻲ ﺍﻟﻘـﺎﺩ ﹶﺓ ﻓﻲ ﺃﻫﻭﺍﺌِﻬـﺎ
ﻙ ﻟﹶﻤﺎ ﺸـﻜﹾﻭﻯ ﻓﻠﻭﻻ ِ ﺤﺒﹺﺴﻲ ﺍ ﹾﻟ ﱠ ﻓﺎ ْ
ﺱ ﺍﻟﻤَ ﹾﻐ ﹶﻨـ ﹺﻡ! ﹶﺘﺘﹶﻔﺎﻨﻰ ﻓﻲ ﺨﹶﺴـﻴ ﹺ
ﺤـ ﹾﻜ ﹺﻡ ﻋَﺒﻴ ُﺩ ﺍﻟ ﱢﺩ ْﺭ َﻫ ﹺﻡ ﻥ ﻓﻲ ﺍ ﹾﻟ ُ ﻜﺎ َ
ﻋﻤﺭ ﺃﺒﻭ ﺭﻴﺸﺔ ﺴﻨﺔ ١٩٤٨ﻡ
ﺍﻟﺫﻴﻥ ﺍﺴﺘﺠﺎﺒﻭﺍ ﷲ ﻭﺍﻟﺭّﺴﻭل ل ﻥ ﹶﻗﺎ َ ﺠ ٌﺭ ﻋَﻅِﻴ ٌﻡ .ﺍﱠﻟﺫِﻴ َ ﺤﺴَﻨﹸﻭﺍ ِﻤ ﹾﻨ ُﻬ ْﻡ ﻭَﺍ ﱠﺘ ﹶﻘﻭْﺍ ﺃَ ْ ﻥ ﺃَ ْ ﺡ ِﻟﱠﻠﺫِﻴ َ ﻥ َﺒ ْﻌ ِﺩ ﻤَﺎ َﺃﺼَﺎ َﺒ ُﻬ ُﻡ ﺍ ﹾﻟ ﹶﻘ ْﺭ ُ ﺴ ﹶﺘﺠَﺎﺒُﻭﺍ ِﻟﱠﻠ ِﻪ ﻭَﺍﻟﺭﱠﺴُﻭلﹺ ِﻤ ْ ﻥﺍْ }ﺍﱠﻟﺫِﻴ َ ل .ﻓﹶﺎ ﹾﻨ ﹶﻘﹶﻠﺒُﻭﺍ ﹺﺒ ِﻨ ْﻌ َﻤ ٍﺔ ﺴ ُﺒﻨﹶﺎ ﺍﻟﻠﱠ ُﻪ َﻭ ِﻨ ْﻌ َﻡ ﺍ ﹾﻟ َﻭﻜِﻴ ُ ﺸ ْﻭ ُﻫ ْﻡ ﹶﻓﺯَﺍ َﺩ ُﻫ ْﻡ ﺇِﻴﻤَﺎﻨﹰﺎ َﻭﻗﹶﺎﻟﹸﻭﺍ ﺤَ ْ ﺨﹶ ﺠ َﻤﻌُﻭﺍ ﹶﻟ ﹸﻜ ْﻡ ﻓﹶﺎ ﹾ ﺱ ﹶﻗ ْﺩ َ ﻥ ﺍﻟﻨﱠﺎ َ ﺱ ِﺇ ﱠ ﹶﻟ ُﻬ ُﻡ ﺍﻟﻨﱠﺎ ُ ﻑ ﺨﻭﱢ ﹸ ﻥ ُﻴ ﹶ ﺸ ْﻴﻁﹶﺎ ُ ﻋﻅِﻴ ﹴﻡِ .ﺇ ﱠﻨﻤَﺎ ﺫﹶﻟِﻜﹸ ُﻡ ﺍﻟ ﱠ ﻀلﹴ َ ﻥ ﺍﻟﱠﻠ ِﻪ ﻭَﺍﻟﻠﱠ ُﻪ ﹸﺫﻭ ﹶﻓ ْ ﻀﻭَﺍ َ ﺴ ُﻬ ْﻡ ﺴُﻭ ٌﺀ ﻭَﺍ ﱠﺘ َﺒﻌُﻭﺍ ﹺﺭ ْ ﺴْ ﻀلﹴ ﹶﻟ ْﻡ َﻴ ْﻤ َ ﻥ ﺍﻟﻠﱠﻪِ ﻭَ ﹶﻓ ْ ِﻤ ْ ﻥ{ )ﺁل ﻋﻤﺭﺍﻥ.(١٧٥-١٧٢ : ﻥ ﹸﻜ ﹾﻨ ﹸﺘ ْﻡ ُﻤ ْﺅ ِﻤﻨِﻴ َ ﻼ ﹶﺘﺨﹶﺎﻓﹸﻭ ُﻫ ْﻡ ﻭَﺨﹶﺎﻓﹸﻭﻨِﻲ ِﺇ ْ َﺃ ْﻭِﻟﻴَﺎ َﺀ ُﻩ ﹶﻓ ﹶ
ﻕ ﺩﺭﺱ ﻓﻲ ﺍﻟﺜﹼﺒﺎﺕ ﻋﻠﻰ ﺍﻟﺤ ﹼ ﺏ ﺏ ﺁﻟِﻬﺘﹶﻨﺎ ،ﻭﻋﺎ َ ﻥ ﺃﺨﻴﻙ ﻗﺩ ﺴ ﱠ ﻥ ﺍﺒ َ ﺵ ﺇﻟﻰ ﺃﺒﻲ ﻁﺎﻟﺏ ﻓﻘﺎﻟﻭﺍ :ﻴﺎ ﺃﺒﺎ ﻁﺎﻟﺏ ،ﺇ ّ ل ﻤﻥ ﺃﺸﺭﺍﻑ ﹸﻗ َﺭ ْﻴ ﹴ ﻤﺸﻰ ﺭﺠﺎ ٌ ﻻ ل ﺁﺒﺎﺀَﻨﺎ ،ﻓﺈﻤّﺎ ﺃﻥ ﺘ ﹸﻜﻔﱠﻪ ﻋﻨﹶﺎ ،ﻭﺇﻤّﺎ ﺃﻥ ﹸﺘﺨﹶﻠِﻲﱠ ﺒﻴﻨﻨﺎ ﻭﺒﻴﻨﹶﻪ! ﻓﻘﺎل ﻟﻬﻡ ﺃﺒﻭ ﻁﺎﻟﺏ ﻗﻭ ﹰ ﺴﻔﱠﻪ ﺃﺤﻼﻤَﻨﺎ ،ﻭﻀَﱠﻠ َ ﺩﻴﻨﹶﻨﺎ ،ﻭ َ َﺭﻓِﻴﻘﺎﹰ ،ﻭﺭﺩﱠﻫﻡ ﺭ ّﺩﹰﺍ ﺠَﻤﻴﻼﹰ ،ﻓﺎﻨﺼﺭﻓﻭﺍ ﻋﻨﻪ. ﺸﺭﹺﻱَ ﻥ ﺍﷲ ﻭﻴﺩﻋﻭ ﺇﻟﻴﻪ ،ﺜ ّﻡ ﹶ ﻅ ﹺﻬ ُﺭ ﺩﻴ َ ﻭﻤﻀﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻋﻠﻰ ﻤﺎ ﻋﻠﻴﻪُ ،ﻴ ﹾ
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ﺍﻷﻤ ُﺭ
ﷲ ﺒﻴ ﹶﻨﻬَﺎ ،ﻓﺘﺫﺍﻤﺭﻭﺍ ﻓﻴﻪ )، (٢٩ ل ﺍ ِ ﺵ ﺫﻜ َﺭ ﺭﺴﻭ ﹺ ﺕ ﹸﻗﺭَ ْﻴ ﹲ ل ﻭﺘﹶﻀَﺎﻏﹶﻨﻭﺍ ،ﻭﺃﻜﺜﺭ ﹾ ﺒﻴﻨﹶﻪ ﻭﺒﻴﻨﹶﻬﻡ ﺤﺘﻰ ﺘﹶﺒﺎﻋَﺩَ ﺍﻟﺭّﺠﺎ ُ ﺽ ﺒﻌﻀُﻬﻡ ﺒﻌﻀﹰﺎ ﻋﻠﻴﻪ. ﺤ ﱠ ﻭَ ﺸﺭَﻓﹰﺎ ﻭﻤﻨـﺯﻟ ﹰﺔ ﻓﻴﻨﺎ ،ﻭﺇﻨﹼﺎ ﻗﺩ ﺴ ﹼﻨﹰﺎ ﻭ ﹶ ﻥ ﻟﻙ ِ ﺸﻭْﺍ ﺇﻟﻰ ﺃﺒﻲ ﻁﺎﻟﺏ ﻤ ّﺭ ﹰﺓ ﺃُﺨﺭﻯ ﻓﻘﺎﻟﻭﺍ ﻟﻪ :ﻴﺎ ﺃﺒﺎ ﻁﺎﻟﺏ ،ﺇ ّ ﺜ ّﻡ ﺇﻨﹼﻬﻡ ﻤ ﹶ ﺸ ﹾﺘﻡﹺ ﺁﺒﺎﺌِﻨﺎ ،ﻭ ﹶﺘﺴْﻔﻴﻪِ ﺃﺤﻼﻤِﻨﺎ، ﻥ ﺃﺨﻴﻙ ﻓﻠﻡ ﹶﺘ ﹾﻨ َﻬ ُﻪ ﻋﻨﹼﺎ ،ﻭﺇﻨﹼﺎ ﻭﺍﷲ ﻻ ﻨﺼﺒﹺﺭ ﻋﻠﻰ ﻫﺫﺍ ﻤﻥ ﹶ ﺍﺴﺘﹶ ﹾﻨﻬَ ْﻴﻨﹶﺎﻙَ ﻤﻥ ﺍﺒ ﹺ ﻙ ﺃﺤ ُﺩ ﺍﻟﻔﺭﻴﻘﻴﻥ. ﺏ ﺁﻟِﻬﺘِﻨﺎ ،ﺤﺘﹼﻰ ﺘﻜﻔﱠﻪ ﻋﻨﹼﺎ ،ﺃﻭ ﻨﻨﺎﺯﻟﻪ ﻭﺇﻴّﺎﻙ ﻓﻲ ﺫﻟﻙ ﺤﺘﻰ ﻴَﻬِﻠ َ ﻋ ْﻴ ﹺ ﻭَ
ﻙ ﻗﺩ ﺠﺎﺅﺅﻨﻲ ﻓﻘﺎﻟﻭﺍ ﻥ ﻗﻭ َﻤ َ ﻥ ﺃﺨﻲ ،ﺇ ﱠ ﺙ ﺃﺒﻭ ﻁﺎﻟﺏ ﺇﻟﻰ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﻘﺎل ﻟﻪ :ﻴﺎ ﺍﺒ َ ﻓﺒَﻌَ ﹶ
ﻲ ﻭﻋﻠﻰ ﻨﻔﺴِﻙ ﻭﻻ ﹸﺘﺤَ ﱢﻤﻠﹾﻨﻲ ﻤﻥ ﺍﻷﻤ ﹺﺭ ﻤﺎ ﻻ ﺃﻁﻴﻕ. ﻋﹶﻠ ﱠ ﻟﻲ ﻜﺫﺍ ﻭﻜﺫﺍ ِ-ﻟﻠﱠﺫﻱ ﻜﺎﻨﻭﺍ ﻗﺎﻟﻭﺍ ﻟﻪ -ﹶﻓَﺄ ْﺒﻕِ َ
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ﻥ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﺃﻨﹼﻪ ﻗﺩ ﺒّﺩﺍ ﻟﻌﻤﱢﻪ ﻓﻴﻪ َﺒﺩَﺍﺀ ﻅﱠ ﻓﱠ
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ﺴِﻠﻤُﻪ ،ﻭﺃﻨﹼﻪ ﻗﺩ ﻀﻌُﻑ ﻋﻥ َﺃ ﱠﻨ ُﻪ ﺨﺎ ِﺫﻟﹸﻪ ﻭ ُﻤ ْ
ﺱ ﻓﻲ ﻴَﻤﻴﻨﻲ ﻭﺍﻟ ﹶﻘﻤَﺭَ ﻓﻲ ﺸ ْﻤ َ ﷲ ﹶﻟ ْﻭ ﻭَﻀَﻌﻭﺍ ﺍﻟ ﱠ ﺼ َﺭﺘِﻪ ،ﻓﻘﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ» :ﻴﺎ ﻋَﻡّ ،ﻭﺍ ِ ﹸﻨ ْ ﺴ ﹶﺘ ْﻌﺒَﺭَ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﻙ ﻓﻴﻪ ،ﻤﺎ ﺘﹶﺭَ ﹾﻜﺘﹸﻪ!« ﺜ ّﻡ ﺍ ْ ﷲ ﺃﻭ ﺃﻫِﻠ َ ﻅ ﹺﻬ َﺭ ُﻩ ﺍ ُ ﻙ ﻫﺫﺍ ﺍﻷﻤ َﺭ ﺤﺘﻰ ُﻴ ﹾ ﻥ ﺃ ﹾﺘ ُﺭ َ ﻴَﺴﺎﺭﻱ ﻋﻠﻰ ﺃ ْ ل ﺍﷲ ل ﻴﺎ ﺍﺒﻥ ﺃﺨﻲ ،ﻓﺄﻗﺒل ﻋﻠﻴﻪ ﺭﺴﻭ ُ ﺏ ﻓﻘﺎل :ﺃ ﹾﻗ ﹺﺒ ْ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻓﺒﻜﻰ ،ﺜ ّﻡ ﻗﺎﻡ ،ﻓﻠﻤّﺎ ﻭﻟﹼﻰ ﻨﺎﺩﺍﻩ ﺃﺒﻭ ﻁﺎﻟ ﹴ ﻲﺀٍ ﺃﺒَﺩﺍ. ﺸ ْ ﺴِﻠﻤُﻙ ﻟِ ﹶ ﷲ ﻻ ُﺃ ْ ل ﻤﺎ ﺃﺤ َﺒ ْﺒﺕﹶ ،ﹶﻓﻭَﺍ ِ ﻥ ﺃﺨﻲ ﻓ ﹸﻘ ْ ﺏ ﻴﺎ ﺍﺒ َ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ،ﻓﻘﺎل ﺃﺒﻭ ﻁﺎﻟﺏ :ﺍﺫﻫ ْ ــــــــــــــــــــ ﻱ :ﺍﺴﺘﻁﺎﺭ ﻭﺘﻔﺭّﻕ. ﺸﺭﹺ َ ) -(٢٨ﹶ ﺽ ﺒﻌﻀُﻬﻡ ﺒﻌﻀﺎ. ) - (٢٩ﺘﺫﺍﻤﺭﻭﺍ ﻓﻴﻪ :ﺃﻱ ﺤ ّ ﻱ ﺠﺩﻴﺩ. )َ -(٣٠ﺒﺩَﺍﺀ :ﺃﻱ ﺭﺃ ٌ
ﺃﻭّل ﺨﻁﺒﺔ ﻷﺒﻲ ﺒﻜﺭ ﺒﻌﺩ ﻭﻻﻴﺘﻪ ﺤ ِﻤ َﺩ ﺍﷲ ،ﻭﺃ ﹾﺜﻨﹶﻰ ﻋﻠﻴﻪ ﺒﺎﻟﺫﻱ ﻫﻭ ﺃ ْﻫﻠﹸﻪ ،ﺜ ّﻡ ﻗﺎل: َ
ﺕ ﻓﻘﻭﱢﻤﻭﻨﻲ؛ ﺕ ﻓﺄﻋﻴﻨﻭﻨﻲ؛ ﻭﺇﻥ ﺃﺴﺄ ﹸ ﺨ ْﻴﺭﹺﻜﹸﻡ ،ﻓﺈﻥ ﺃﺤﺴﻨ ﹸ ﺕ ﺒﹺ ﹶ ﺕ ﻋﻠﻴﻜﻡ ﻭﻟﺴ ﹸ ﺃﻤّﺎ َﺒ ْﻌ ُﺩ ﺃﻴّﻬﺎ ﺍﻟﻨﹼﺎﺱ ،ﻓﺈﻨﹼﻲ ﻗﺩ ُﻭﻟﱢﻴ ﹸ
ﺢ ﻋﻠﻴﻪ ﺤﻘﱠﻪ ﻑ ﻓﻴﻜﻡ ﻗﻭﻱﱞ ﻋﻨﺩﻱ ﺤﺘﻰ ُﺃﺭﹺﻴ َ ﺏ ﺨِﻴﺎﻨﺔ ،ﻭﺍﻟﻀّﻌﻴ ﹸ ﻕ ﺃﻤﺎﻨﺔ ،ﻭﺍﻟﻜﺫ ُ ﺍﻟﺼّﺩ ﹸ
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ﻱ ﺇﻥ ﺸﺎﺀ ﺍﷲ ،ﻭﺍﻟ ﹶﻘﻭﹺِ ﱡ
ﷲ ﻀ َﺭ َﺒ ُﻬ ُﻡ ﺍ ُ ﻻ َ ﷲ ﺇﹼ ل ﺍ ِ ﻉ ﻗﻭ ٌﻡ ﺍﻟﺠﻬﺎ َﺩ ﻓﻲ ﺴﺒﻴ ﹺ ﻕ ﻤﻨﻪ ﺇﻥ ﺸﺎﺀ ﺍﷲ ،ﻻ َﻴ َﺩ ُ ﺤﱠ ﺨ ﹶﺫ ﺍﻟ َ ﻑ ﻋﻨﺩﻱ ﺤﺘﻰ ﺁ ﹸ ﻓﻴﻜﻡ ﻀﻌﻴ ﹲ ﺕ ﺍﷲ ﺼ ْﻴ ﹸ ﻋ َ ﺕ ﺍﷲ ﻭﺭﺴﻭﻟﹶﻪ ،ﻓﺈﺫﺍ َ ﻁ ﺇﻻ ﻋﻤﱠ ُﻬ ُﻡ ﺒﺎﻟﺒَﻼﺀ ،ﺃﻁﻴﻌﻭﻨﻲ ﻤﺎ ﺃﻁﻌ ﹸ ﺒﺎﻟ ﱡﺫلﹺ ،ﻭﻻ ﺘﹶﺸﻴ ُﻊ ﺍﻟﻔﺎﺤِﺸ ﹸﺔ ﻓﻲ ﻗﻭ ﹴﻡ ﻗ ﱡ ﻭﺭﺴﻭﻟﹶﻪ ،ﻓﻼ ﻁﺎﻋ ﹶﺔ ﻟﻲ ﻋﻠﻴﻜﻡ .ﻗﻭﻤﻭﺍ ﺇﻟﻰ ﺼﻼﺘﻜﻡ ﻴﺭﺤﻤﻜﻡ ﺍﷲ.
"ﺴﻴﺭﺓ ﺍﺒﻥ ﻫﺸﺎﻡ" ﻭ "ﺘﺎﺭﻴﺦ ﺍﻟﻁﹼﺒﺭﻱ" ﻭﺍﻟﺨﻁﺒﺔ ﺃﻴﻀ ﹰﺎ ﻓﻲ "ﺍﻟﻌﻘﺩ ﺍﻟﻔﺭﻴﺩ" ﻭ "ﻋﻴﻭﻥ ﺍﻷﺨﺒﺎﺭ" ﻤﻊ ﺨﻼﻑ ﻓﻲ ﺍﻟﻌﺒﺎﺭﺍﺕ
ـــــــــــــــــ ) -(٣١ﺃﺭﺍﺡ ﻋﻠﻰ ﻓﻼﻥ ﺤﻘﹼﻪَ :ﺭﺩﱠﻩ ﻋﻠﻴﻪ.
ﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺤِﻜﹶﻡ ﻟﻌﻠ ّ ﺴﹶﻠ َﺒﺘﹾﻪ ﻤﺤﺎﺴﻥ ﹶﻨ ﹾﻔﺴِﻪ. ﺕ ﻋﻨﻪ َ ﻏ ْﻴﺭﹺﻩ ،ﻭﺇﻥ َﺃ ْﺩﺒَﺭَ ﹾ ﻥ ﹶ ﺴَ ﺇﺫﺍ َﺃ ﹾﻗﺒَﹶﻠﺕِ ﺍﻟﺩّﻨﻴﺎ ﻋﻠﻰ َﺃﺤَﺩٍ ﺃﻋﺎﺭﺘﹾﻪ ﻤَﺤﺎ ِﻥ ﻤﺘﱡﻡ ﻤﻌﻬﺎ َﺒ ﹶﻜﻭْﺍ ﻋﻠﻴﻜﻡ ،ﻭﺇﻥ ﻋِﺸﺘﻡ ﺤَﻨﹼﻭﺍ ﺇﻟﻴﻜﻡ. ﻁﺔﹰ ﺇ ْ ﺱ ﻤُﺨﺎﹶﻟ ﹶ ﺨﺎﻟِﻁﻭﺍ ﺍﻟﻨﹼﺎ َل ﺍ ﹾﻟ َﻌ ﹾﻔ َﻭ ﻋﻨ ُﻪ ﺸﻜﺭﹰﺍ ﻟﻠ ﹸﻘ ْﺩ َﺭ ِﺓ ﻋﻠﻴﻪ. ﺕ ﻋﻠﻰ ﻋﺩﻭﱢﻙ ﻓﺎﺠﻌ ﹺ ﺇﺫﺍ ﹶﻗﺩَ ْﺭ ﹶﻅﻔِﺭَ ﺒﻪ ﻤﻨﻬﻡ. ﺏ ﺍﻹﺨﻭﺍﻥ ،ﻭﺃﻋﺠ ُﺯ ﻤﻨﻪ ﻤﻥ ﻀﻴﱠﻊ ﻤﻥ ﹶ ﺠ َﺯ ﻋﻥ ﺍﻜﺘِﺴﺎ ﹺ ﻋَ ﺃﻋﺠ ُﺯ ﺍﻟﻨﹼﺎﺱ ﻤﻥ َﺕ ﹶﺘﻌْﺼﻴﻪ ﻓﺎﺤﺫﺭْﻩ. ﻙ ِﻨ َﻌ َﻤ ُﻪ ﻭﺃﻨ ﹶ ﺕ ﺭﺒﱠﻙ ﺴﺒﺤﺎﻨﻪ ُﻴﺘﹶﺎ ﹺﺒ ُﻊ ﻋﻠﻴ َ ﻥ ﺁﺩﻡ ،ﺇﺫﺍ ﺭﺃﻴ ﹶ ﻴﺎ ﺍﺒ َﺕ ﻭﺠﻬﻪ. ﻻ ﻅﻬ َﺭ ﻓﻲ ﹶﻓﻠﹶﺘﺎﺕِ ﻟﺴﺎﻨِﻪ ،ﻭﻋﻠﻰ ﺼﻔﺤﺎ ِ ﻤﺎ ﺃﻀﻤ َﺭ ﺃﺤ ٌﺩ ﺸﻴﺌﹰﺎ ﺇ ﹼل ﺍﻟ ﱡﺯ ْﻫ ِﺩ ﺇﺨﻔﺎ ُﺀ ﺍﻟﺯّﻫﺩ. -ﺃﻓﻀ ُ
"ﻨﻬﺞ ﺍﻟﺒﻼﻏﺔ"
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ﻜ ّل ﻭﺍﺤﺩﺓ ﺨﻴﺭ ﻤﻥ ﺃﻟﻑ ﻥ ﺍﻟﺨﻁﺎﺏ- ل -ﻴﻌﻨﻲ ﻋﻤ َﺭ ﺒ َ ﻥ ﻋﺒّﺎﺱ ﺭﻀﻲ ﺍﷲ ﻋﻨﻬﻤﺎ ،ﻗﺎل :ﻗﺎل ﻟﻲ ﺃﺒﻲ :ﺃﺭﻯ ﻫﺫﺍ ﺍﻟﺭّﺠ َ ﻲ ﻋﻥ ﺍﺒ ﹺ ﺸ ْﻌ ﹺﺒ ﱡ ﺍﻟ ﱠ
ل ﺃﺭﺒﻊ :ﻻ ﻙ ﹺﺒﺨِﻼ ﹴ ﺴ ﹶﺘ ﹾﻔ ﹺﻬﻤُﻙ ﻭﻴﻘﺩّﻤﻙ ﻋﻠﻰ ﺍﻷﻜﺎﺒﺭ ﻤﻥ ﺃﺼﺤﺎﺏ ﻤﺤﻤﺩ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ،ﻭﺇﻨﹼﻲ ﻤﻭﺼِﻴ َ َﻴ ْ ﻥ ﻋﻨﺩﻩ ﺃﺤﺩﺍ. ﻁﻭﹺ ﻋﻨﻪ ﻨﺼﻴﺤﺔﹰ ،ﻭﻻ ﺘﻐﺘﺎ َﺒ ﱠ ﺴ ّﺭﺍﹰ ،ﻭﻻ ُﻴﺠَﺭﱢﺒَﻥﱠ ﻋﻠﻴﻙ ﻜﹶﺫِﺒﺎﹰ ،ﻭﻻ ﹶﺘ ﹾ ﻥ ﻟﻪ ِ ﺸ َﻴ ﱠ ﹸﺘ ﹾﻔ ِ ﺸ َﺭ ِﺓ ﺁﻻﻑ. ﻋﹾ ﻥ َ ل ﻭﺍﺤﺩ ٍﺓ ﺨﻴ ٌﺭ ﻤﻥ ﺃﻟﻑ ،ﻗﺎل :ﺇﻱ ﻭﺍﷲِ ،ﻭ ِﻤ ْ ﺕ ﻻﺒﻥ ﻋﺒﺎﺱ :ﻜ ﱡ ﻲ :ﻓﻘﻠ ﹸ ﻗﺎل ﺍﻟﺸﹼﻌﺒ ّ
"ﺍﻟﻌﻘﺩ ﺍﻟﻔﺭﻴﺩ" ﻻﺒﻥ ﻋﺒﺩ ﺭﺒّﻪ ﺍﻷﻨﺩﻟﺴﻲ
ﻥ ﺤﻜﹼﺎﻤﻨﺎ ﻻ ﻴﺴﺘﺤﻭﻥ ﻭﻟﻜ ﱠ ﻻ ﺍﷲ. ﻲ ﻨﺎﺼِﺭﹰﺍ ﺇ ﹼ ﻋﹶﻠ ﱠ ﻥ ﻻ ﻴﺠ ُﺩ َ ﻥ ﺃﻅﻠ َﻡ َﻤ ْ ﻗﺎل ﻤُﻌﺎ ﹺﻭ َﻴ ﹸﺔ :ﺇﻨﹼﻲ ﻷﺴﺘﺤﻲ ﺃ ْ
"ﺍﻟﻌﻘﺩ ﺍﻟﻔﺭﻴﺩ" ﻻﺒﻥ ﻋﺒﺩ ﺭﺒّﻪ ﺍﻷﻨﺩﻟﺴﻲ
ﻫل ﻴﻨﺘﻔﻊ ﺍﻟﺤﻜﹼﺎﻡ ﺒﻬﺫﺍ ﺍﻟﻜﻼﻡ؟! ﻥ َﺃ ْﻤ ﹶﻜ ﹶﻨ ﹾﺘﻙَ ﺍﻟ ﹸﻘ ْﺩ َﺭ ﹸﺓ ﻋﻠﻰ ﺍﻟﻤﺨﻠﻭﻕ ﻓﺎﺫﻜ ْﺭ ﹸﻗ ْﺩﺭَﺓ ﻱ ﺒﻥ ﺃَﺭﻁﺎﺓ :ﺃﻤّﺎ َﺒ ْﻌﺩُ ،ﻓﺈ ْ ﻋ ِﺩ ّ ﻜﺘﺏ ﻋﻤﺭ ﺒﻥ ﻋﺒﺩ ﺍﻟﻌﺯﻴﺯ ﺇﻟﻰ َ ل ﻤﺎ ﻟﻠﺭّﻋﻴّﺔ ﻋﻨﺩﻙ. ﻥ ﻤﺎﹶﻟﻙَ ﻋﻨ َﺩ ﺍﷲ ﻤِﺜ ُ ﺍﻟﺨﺎﻟﻕ ﻋﻠﻴﻙ ،ﻭﺍﻋﻠﻡ ﺃ ّ
"ﺍﻟﻌﻘﺩ ﺍﻟﻔﺭﻴﺩ" ﻻﺒﻥ ﻋﺒﺩ ﺭﺒّﻪ ﺍﻷﻨﺩﻟﺴﻲ
ﺫﻭ ﺍﻟﻭﺠﻬﻴﻥ ﻻ ﻴﻜﻭﻥ ﻋﻨﺩ ﺍﷲ ﻭﺠﻴﻬﺎ ﻥ ﻋﻠﻰ ﻤﻌﺎﻭﻴﺔ ،ﺜ ﱠﻡ ﻴﻤﻴﻠﻭﻥ ﺱ ﻴﺴﻠﹼﻤﻭ َ ﻟﻤّﺎ ﹶﻨﺼَﺏَ ﻤﻌﺎﻭﻴ ﹸﺔ ﻴﺯﻴ َﺩ ﻟﻭﻻﻴﺔ ﺍ ﹾﻟﻌَﻬْﺩ َﺃ ﹾﻗ َﻌﺩَﻩ ﻓﻲ ﹸﻗ ﱠﺒ ٍﺔ ﺤﻤﺭﺍﺀ؛ ﻓﺠﻌل ﺍﻟﻨﹼﺎ ُ ﺠ َﻊ ﺇﻟﻰ ﻤﻌﺎﻭﻴﺔ؛ ﻓﻘﺎل :ﻴﺎ ﺃﻤﻴﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ؛ ﺍﻋﻠ ْﻡ ﺃﻨﹼﻙ ﻟﻭ ﻟﻡ ﹸﺘﻭَلﱢ ل ﺫﻟﻙ ﺜ ّﻡ ﺭ َ ل ﻓﻔﻌ َ ﺇﻟﻰ ﻴﺯﻴﺩ ،ﺤﺘﻰ ﺠﺎﺀ ﺭﺠ ٌ ﻑ ﺤ ﹶﻨ ﹸ ﻀ ْﻌﺘﹶﻬﺎ! ﻭﺍﻷ ْ ﻫﺫﺍ ﺃﻤﻭ َﺭ ﺍﻟﻤﺴﻠﻤﻴﻥ ﻷ َ
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ل ﻴﺎ ﺃﺒﺎ َﺒﺤْﺭ؟ ﺠﺎﻟﺱ .ﻓﻘﺎل ﻤﻌﺎﻭﻴ ﹸﺔ ﻟﻸﺤﻨﻑ :ﻤﺎ ﺒﺎﻟﹸﻙ ﻻ ﺘﻘﻭ ُ
ﻥ ﺍﻟﻁﺎﻋ ِﺔ ﺨﻴﺭﺍ! ﻭﺃﻤﺭ ﻟﻪ ﺼ َﺩ ﹾﻗﺕﹸ؛ ﻓﻘﺎل ﻤﻌﺎﻭﻴﺔ :ﺠﺯﺍﻙ ﺍﷲ ﻋ ﹺ ﷲ ﺇﻥ ﻜﹶﺫﹶ ْﺒﺕﹸ ،ﻭﺃﺨﺎﻓﹸﻜﻡ ﺇﻥ َ ﻑ ﺍ َ ﻓﻘﺎل :ﺃﺨﺎ ﹸ ﻥ ﺨﻠﻕ ﺍﷲ ﻫﺫﺍ ﺸ ﱠﺭ َﻤ ْ ﻥ ﹶ ﻋﹶﻠ ُﻡ ﺃ ّ ﻷْ ل ﺒﺎﻟﺒﺎﺏ ،ﻓﻘﺎل :ﻴﺎ ﺃﺒﺎ َﺒﺤْﺭ ،ﺇﻨﹼﻲ َ ﺒﺄﻟﹸﻭﻑ .ﻓﻠﻤّﺎ ﺨﺭﺝ ﺍﻷﺤﻨﻑ ﹶﻟﻘِﻴَ ﹸﺔ ﺍﻟﺭّﺠ ُ ﻻ ﺒﻤﺎ ﺴﻤﻌﺕ. ﻭﺍﺒﻨﹸﻪ ،ﻭﻟﻜﻨﹼﻬﻡ ﻗﺩ ﺍﺴﺘﹶﻭﺜﹶﻘﻭﺍ ﻤﻥ ﻫﺫﻩ ﺍﻷﻤﻭﺍل ﺒﺎﻷﺒﻭﺍﺏ ﻭﺍﻷﻗﻔﺎل؛ ﻓﻠﺴﻨﺎ ﻨﻁﻤ ُﻊ ﻓﻲ ﺍﺴﺘﺨﺭﺍﺠﻬﺎ ﺇ ﹼ ﷲ ﻭَﺠﻴﻬﺎ. ﻥ ﻋﻨ َﺩ ﺍ ِ ﻻ ﻴﻜﻭ َ ﻕﺃﹼ ﻥ ﺨﹶﻠِﻴ ﹲ ﺠ َﻬ ْﻴ ﹺ ﻥ ﺫﺍ ﺍﻟ َﻭ ْ ﻓﻘﺎل ﻟﻪ ﺍﻷﺤﻨﻑ :ﻴﺎ ﻫﺫﺍ؛ ﺃ ْﻤﺴِﻙْ؛ ﻓﺈ ّ
"ﺍﻟﻜﺎﻤل" ﻟﻠﻤﺒﺭﺩ
ــــــــــــــــــ ) -(٣٢ﻫﻭ ﺍﻷﺤﻨﻑ ﺒﻥ ﻗﻴﺱ ﺴﻴّﺩ ﺘﻤﻴﻡ ،ﻭﺃﺤﺩ ﺍﻟﻔﺼﺤﺎﺀ ﺍﻟﺸﹼﺠﻌﺎﻥ ﺍﻟﺩّﻫﺎﺓ ،ﻭﻤﻤّﻥ ﻜﺎﻥ ﻴﻀﺭﺏ ﺒﻬﻡ ﺍﻟﻤﺜل ﻓﻲ ﺍﻟﺤﻠﻡ.
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ﺸ ّﺭ ﺍﻟﺜﻼﺜﺔ ﻅﻨﱡﻙ ﺘﺨﻭﻨﹸﻨﻲ. ﻷﹸ ﻁﺔِ ﻓﺄﻨﻜ َﺭ ﻤﻨﻪ ﺸﻴْﺌﺎﹰ ،ﻓﻘﺎل ﻟﻭﻜﻴﻠﻪ :ﻭ ْﻴﺤَﻙ! ﺇﻨﹼﻲ َ ﻀ ْﻴ َﻌ ٍﺔ ﻟﻪ ﺒﺎﻟﻐﻭ ﹶ ﻥ ﺍﻟﺤَ ﹶﻜﻡﹺ ﻋﻠﻰ َ ﻥﺒُ ﺍﻁﹼﻠ َﻊ ﻤﺭﻭﺍ ُ
ﻙ ﷲ ﺇﻨﹼﻲ ﻷﺨﻭﻨﹸﻙ ،ﻭﺇ ﹼﻨ َ ﺴﺘﹶ ْﻴﻘِﻨﹸﻪُ؟ ﻗﺎل ﻤﺭﻭﺍﻥ :ﻭﺘﹶ ﹾﻔﻌَﹸﻠﻪُ؟ ﻗﺎل ﺍﻟﻭﻜﻴل :ﻨﻌﻡ ،ﻭﺍ ِ ﻥ ﺫﻟﻙ ﻭﻻ ﺘﹶ ْ ﻅﱡ ﻗﺎل ﺍﻟﻭﻜﻴل :ﺃ ﹶﻓ ﹶﺘ ﹸ ﻥ ﺍﷲ ﺸ ﱠﺭ ﺍﻟﺜﹼﻼﺜﺔ. ﻥ ﻟﹶﻴﺨﻭﻥ ﺍﷲ ،ﻓﻠﻌ َ ﻥ ﺃﻤﻴ َﺭ ﺍﻟﻤﺅﻤﻨﻴ َ ﻥ ﺃﻤﻴ َﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ ،ﻭﺇ ﱠ ﹶﻟﺘﹶﺨﻭ ُ
"ﺍﻟﻌﻘﺩ ﺍﻟﻔﺭﻴﺩ" ﻻﺒﻥ ﻋﺒﺩ ﺭﺒّﻪ ﺍﻷﻨﺩﻟﺴﻲ
ﻕ ﻟﻌ ّل ﺍﻟﺜﻌﻠﺏ ﻋﻠﻰ ﺸﻲﺀ ﻤﻥ ﺍﻟﺤ ﹼ ﻥ ﺜﻌﻠﺒﹰﺎ ﺃﺘﻰ ﺃَﺠَﻤَﺔ ﺯﻋﻤﻭﺍ ﺃ ّ
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ﻥ ﺘﻠﻙ ﺍﻟﺸﹼﺠﺭ ِﺓ ﺢ ﻋﻠﻰ ﻗﹸﻀﺒﺎ ﹺ ﺕ ﺍﻟﺭّﻴ ُ ل ُﻤ َﻌﻠﱠﻕ ﻋﻠﻰ ﺸﺠﺭﺓ ،ﻭﻜﻠﹼﻤﺎ َﻫ ﱠﺒ ِ ﻓﻴﻬﺎ ﻁﹶ ْﺒ ٌ
ﻋﻅﹶﻡ ﺼﻭﺘﻪ؛ ﻓﻠﻤّﺎ ﺏ ﻨﺤﻭﻩ ﻷﺠل ﻤﺎ ﺴﻤﻊ ﻤﻥ ِ ﺕ ﻋﻅﻴﻡ؛ ﻓﺘﻭﺠّﻪ ﺍﻟﺜﹼﻌﻠ ُ ﺴﻤِﻊَ ﻟﻪ ﺼﻭ ﹲ ل ﹶﻓ ُ ﺕ ﺍﻟﻁﹼﺒ َ ﻀ َﺭ َﺒ ِ ﺤ ّﺭ ﹶﻜﺘﹾﻬﺎ ،ﻓ َ ﻑ ﻻ ﺸﻲ َﺀ ﻓﻴﻪ، ﺠﻭَ ﹶ ﺸﻘﱠﻪ .ﻓﻠﻤّﺎ ﺭﺁﻩ َﺃ ْ ﺠ ُﻪ ﺤﺘﻰ ﹶ ﺤ ﹺﻡ ﻭﺍﻟﻠﹼﺤﻡ .ﻓﻌﺎﹶﻟ َ ﺸْ ﺃﺘﺎﻩ ﻭﺠﺩﻩ ﻀﺨﻤﺎﹰ ،ﻓﺄﻴﻘﻥ ﻓﻲ ﻨﻔﺴﻪ ﺒﻜﺜﺭﺓ ﺍﻟ ﱠ ل ﺸَ ل َﺃ ﹾﻓ ﹶ ﻗﺎل :ﻻ ﺃﺩﺭﻱ ﻟﻌ ّ
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ﺠﺜﱠﺔ. ﺠﻬَﺭُﻫﺎ ﺼَﻭﺘﹰﺎ ﻭﺃﻋﻅﻤُﻬﺎ ُ ﺍﻷﺸﻴﺎ ِﺀ ﺃَ ْ
"ﻜﻠﻴﻠﺔ ﻭﺩﻤﻨﺔ"
ــــــــــــــــــــ ﻑ. ) -(٣٣ﺍﻷﺠﻤﺔ :ﺍﻟﺸﺠﺭ ﺍﻟﻜﺜﻴﺭ ﺍﻟﻤﻠﺘ ﹼ ﺤﺩَﺜﻭﻥ؛ ﻭﻟﻜﻥ ﻤﺎ ﺏ ﺃﻭ ﺸﺩّﺓ .ﺃﻤّﺎ ﺍﺴﺘﻌﻤﺎل ﻓﺸل ﺒﻤﻌﻨﻰ ﺃﺨﻔﻕ ﻓﻬﻭ ﺨﻁﺄ ﺩﺭﺝ ﻋﻠﻴﻪ ﺍ ﹾﻟ ُﻤ ْ ) -(٣٤ﹶﻓﺸِ َل :ﻀﻌﻑ ﻭﺘﺭﺍﺨﻰ ﻭﺠﺒﻥ ﻋﻨ َﺩ ﺤﺭ ﹴ ﺃﻗﺭﺏ ﺍﻟﻔﺸل )ﺍﻟﻀّﻌﻑ( ﺇﻟﻰ ﺍﻹﺨﻔﺎﻕ ،ﻭﻤﺎ ﺃﻜﺜﺭ ﻤﺎ ُﻴﻔﹾﻀﻲ ﻓﻲ ﺍﻟﺤﻴﺎﺓ ﺇﻟﻴﻪ.
ﻻ ﺼﺤﺒﺘﻨﻲ ﻤﻬﺠﺔ ﺘﻘﺒل ﺍﻟﻅﹼﻠﻡ
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ﺕ ﻓﻲ ﹸﻜلﱢ َﺒ ﹾﻠـ َﺩ ٍﺓ ﻥ ﻟﻲ :ﻤﺎ ﺃ ﹾﻨ ﹶ ﻴﻘﻭﻟـﻭ َ
ﺴﻤَﻰ ل ﺃﻥ ُﻴ ْ ﺠﱠ ﻭﻤﺎ ﹶﺘ ْﺒﺘﹶﻐﻲ؟ ﻤﺎ ﺃ ْﺒﺘﹶﻐﻲ َ
ﺴـﻨﹶﺎ ﻥ ﻨﹸﻔـﻭ َ ﻥ ﹶﻗـ ْﻭ ﹴﻡ ﻜﺄ ﱠ ﻭﺇ ﹼﻨـﻲ ﹶﻟﻤِـ ْ
ﻅ َﻤـﺎ ﺤﻡَ ﻭﺍﻟ َﻌ ﹾ ﻥ ﺍﻟﻠﱠ ْ ﺴـ ﹸﻜ َ ﻥ ﹶﺘ ْ ﻑ ﺃْ ﺒَﻬﺎ َﺃ ﹶﻨ ﹲ
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ﺕ ﻓﺎ ﹾﺫﻫَﺒﻲ ﺸ ْﺌ ِ ﻜﺫﺍ ﺃﻨـﺎ ﻴﺎ ُﺩﻨﹾﻴـﺎ ﺇﺫﺍ ِ
ﺱ ﺯﹺﻴـﺩﻱ ﻓﻲ ﻜﹶﺭﺍ ِﺌ ﹺﻬﻬَﺎ ﹸﻗ ْﺩﻤَﺎ ﻭﻴﺎ ﹶﻨ ﹾﻔ ُ
ﺕ ﺒﻲ ﺴـﺎﻋَ ﹲﺔ ﻻ ﹸﺘﻌِﺯﱡﻨﻲ ﻋ َﺒـ َﺭ ﹾ ﻓﻼ َ
ﻅ ﹾﻠ َﻤـﺎ ل ﺍﻟ ﱡ ﺤ َﺒﺘﹾﻨﻲ ﻤُﻬﺠَ ﹲﺔ ﹶﺘ ﹾﻘﺒَـ ُ ﺼـ ِ ﻭﻻ َ
ﻤﻥ ﻗﺼﻴﺩﺓ ﺍﻟﻤﺘﻨﺒّﻲ ﻓﻲ ﺭﺜﺎﺀ ﺠﺩّﺘﻪ ﻷﻤّﻪ
ـــــــــــــــ ) -(٣٥ﻤﺎ ﺃﻨﺕ ﻓﻲ ﻜ ّل ﺒﻠﺩﺓ :ﻗﺎل ﺃﺒﻭ ﺍﻟﺒﻘﺎﺀ ﺍﻟ َﻌﻜﹾﺒﺭﻱ ﻓﻲ ﺸﺭﺡ ﺩﻴﻭﺍﻥ ﺍﻟﻤﺘﻨﺒّﻲ :ﻤﺎ ﻭﺍﻗﻌﺔ ﻋﻠﻰ ﺼﻔﺎﺕ ﻤﻥ ﻴﻌﻘل ،ﻓﺈﺫﺍ ﻗﺎل :ﻤﺎ ﺃﻨﺕﹶ؟ ﻥ{ ﺏ ﺍ ﹾﻟﻌَﺎ ﹶﻟﻤِﻴ َ ﻥ َﻭﻤَﺎ َﺭ ﱡ ﻋ ْﻭ ُ ﺸﻲْﺀ ﺃﻨﺕ؟ ﻓﺘﻘﻭ ُل :ﻜﺎﺘﺏ ،ﺃﻭ ﺸﺎﻋﺭ ،ﺃﻭ ﻓﻘﻴﻪ .ﻗﺎل ﺍﷲ ﺘﻌﺎﻟﻰ ﺤﺎﻜﻴ ﹰﺎ ﻋﻥ ﻓﺭﻋﻭﻥ} :ﻗﹶﺎ َل ِﻓ ْﺭ َ ﻱ ﹶ ﻓﺎ ﹾﻟﻤُﺭﺍ ُﺩ ﺃ ّ )ﺍﻟﺸﻌﺭﺍﺀ.(٢٣ :
ﻥ ﺸﺌﺕ ،ﻓﻠﺴﺕ ﺃﺒﺎﻟﻲ ﺒﻙ، ﺕ ﻨﻔﺴﻲ ﻻ ﺃﻗﺒ ُل ﻀﻴﻤﺎﹰ ،ﻭﻻ ُﺃﺴِﻑﱡ ِﻟ َﺩ ِﻨﻴّﺔ ،ﻓﺎﺫﻫﺒﻲ ﻋﻨﹼﻲ ﺇ ْ ) -(٣٦ﻗﺎل ﺍﻟﻭﺍﺤﺩﻱ :ﻴﻘﻭل ﻟﻠﺩّﻨﻴﺎ :ﺃﻨﺎ ﻜﻤﺎ ﻭﺼﻔ ﹸ
ﻭﻴﺎ ﻨﻔﺱ ﺯﻴﺩﻱ ﺘﻘﺩّﻤ ﹰﺎ ﻓﻴﻤﺎ ﺘﻜﺭﻫﻪ ﺍﻟﺩّﻨﻴﺎ ﻤﻥ ﺍﻟ ﱠﺘ َﻌﻅﹼﻡ ﻋﻠﻴﻬﺎ ،ﻭﺘﺭْﻙ ﺍﻻﻨﻘﻴﺎﺩ ﻟﻬﺎ .ﻭﺇﻥ ﺸﺌﺕ ﻗﻠﺕ :ﻓﻲ ﻜﺭﺍﺌﻬﻬﺎ -ﺃﻱ ﻓﻲ ﻜﺭﺍﺌﻪ ﺃﻫﻠﻬﺎ- ﻴﻌﻨﻲ ﺍﻟﺤﺭﻭﺏ ،ﻭﻫﻲ ﻤﻜﺭﻭﻫﺔ ﻋﻨﺩ ﺃﻫل ﺍﻟﺩّﻨﻴﺎ ،ﻭﻟﺫﻟﻙ ﺘﺴﻤّﻰ ﺍﻟﺤﺭﺏ ﺍﻟﻜﺭﻴﻬﺔ ،ﻓﻴﻜﻭﻥ ﻫﺫﺍ ﻤﻥ ﺒﺎﺏ ﺤﺫﻑ ﺍﻟﻤﻀﺎﻑ.
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ﻤﻥ ﺃﺨﻼﻕ ﺍﻟﻌﺭﺏ "ﺍ ُﻷﺼَﻼﺀ" ﻙ ﷲ ﻭﺍ ْﺒ ﹶﻨـ ﹶﺔ ﻤﺎِﻟ ٍ ﺃَﻴَﺎ ﺍ ْﺒ ﹶﻨـ ﹶﺔ ﻋﺒـ ِﺩ ﺍ ِ
ﻥ ﻭﺍﻟ ﹶﻔﺭَﺱﹺ ﺍﻟ َﻭ ْﺭ ِﺩ ﻭﻴﺎ ﺍﺒ ﹶﻨ ﹶﺔ ﺫِﻱ ﺍﻟ ُﺒ ْﺭ َﺩ ْﻴ ﹺ
ﺼـ ﹶﻨ ْﻌﺕِ ﺍﻟﺯّﺍ َﺩ ﻓﺎﻟ ﹶﺘﻤِﺴﻲ ﻟ ُﻪ ﺇﺫﺍ ﻤﺎ َ
ﺤـﺩﻱ ﺕ ﺁﻜِﹶﻠـﻪ َﻭ ْ ﺃَﻜﻴﻼﹰ ﻓﺈﻨﹼﻲ ﻟﺴـ ﹸ
ﺕ ﻓﺈﻨﱠﻨﻲ ﺃﺨـﹰﺎ ﻁﺎﺭﻗـﹰﺎ ﺃﻭ ﺠﺎ َﺭ َﺒ ْﻴ ٍ
ﻥ َﺒ ْﻌﺩِﻱ ﺙ ِﻤ ْ ﺕ ﺍﻷﺤﺎﺩﻴ ِ ﻑ َﻤ ﹶﺫ ﱠﻤـﺎ ِ ﺃَﺨﺎ ﹸ
ﻑ ﻤﺎ ﺩﺍ َﻡ ﺜﺎﻭﹺﻴﹰﺎ ﻀ ْﻴ ِ ﻭﺇﻨﹼﻲ ﹶﻟ َﻌ ْﺒـ ُﺩ ﺍﻟ ﱠ
ﺸـﻴﻤَﺔ ﺍﻟ َﻌ ْﺒـ ِﺩ ﻙ ﻤﻥ ِ ﻻ ﺘﻠ َ ﻲﺇﹼ ﻭﻤﺎ ِﻓ ﱠ
ﻱ ﻭﻗﺩ ﻋُﺯﻴﺕ ﺃﻴﻀ ﹰﺎ ﻟﺤﺎﺘﻡ ﺍﻟﻁﹼﺎﺌﻲ ﻋﻥ ﺩﻴﻭﺍﻥ "ﺍﻟﺤﻤﺎﺴﺔ" ﻷﺒﻲ ﺘﻤّﺎﻡ ﻭﺍﻷﺒﻴﺎﺕ ﻟﻘﻴﺱ ﺒﻥ ﻋﺎﺼﻡ ﺍﻟﻤﻨﻘﺭ ّ
ﺁﻴﺎﺕ ﻤﻥ ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺠﺎﺭﻴﺔ ﻤﺠﺭﻯ ﺍﻷﻤﺜﺎل ﻥ) {...ﺁل ﻋﻤﺭﺍﻥ(٩٢ : ﺤﺒﱡﻭ َ ﻥ ﹶﺘﻨﹶﺎﻟﹸﻭﺍ ﺍ ﹾﻟ ﹺﺒ ﱠﺭ ﺤَﺘﱠﻰ ﹸﺘ ﹾﻨ ِﻔﻘﹸﻭﺍ ِﻤﻤﱠﺎ ﹸﺘ ِ }ﹶﻟ ْ ﺙ ﻋﻠﻰ ﺒﺫل ﺍ ﹾﻟﻨﹼﻔﻴﺱ ﺍﻟﻤﺤﺒﻭﺏ. ﺤ ﹼ ل ﻓﻲ ﺍ ﹾﻟ َ ﺴ ﹶﺘ ْﻌ َﻤ ُ ﹸﺘ ْﻕ) {...ﻴﻭﺴﻑ(٥١ : ﺤﱡ ﺹ ﺍ ﹾﻟ َ ﺤ َ ﺼَ ﺤ ْ ﻥ َ } ...ﺍﻵ َ ﻙ ﻓﻴﻪ. -ﺤﺼﺤﺹ :ﺒﺎﻥ ﻭﻅﻬﺭ ،ﺘﺴﺘﻌﻤل ﻟﻅﻬﻭﺭ ﺍﻷﻤﺭ ﺒﻌﺩ ﺨﻔﺎﺌﻪ ﺃﻭ ﺍﻟﺸ ّ
ﻙ) {...ﺍﻟﺤﺞ(١٠ : ﺕ َﻴﺩَﺍ َ } ﹶﺫﻟِﻙَ ﹺﺒﻤَﺎ ﹶﻗ ﱠﺩ َﻤ ﹾ
ﻴُﺠﺎ َﺒ ُﻪ ﺒﻬﺎ ﻤﻥ ﻓﺭّﻁ ﻓﻭﻗﻊ ﻓﻲ ﻤﻐﺒّﺔ ﻋﻤﻠﻪ.ﺴﺘﹶ ﹾﻔﺘِﻴَﺎﻥﹺ{ )ﻴﻭﺴﻑ(٤١ : ﻷ ْﻤ ُﺭ ﺍﱠﻟ ِﺫﻱ ﻓِﻴ ِﻪ ﺘﹶ ْ ﻲﺍَ ﻀَ } ...ﹸﻗ ِ ﺘﺴﺘﻌﻤل ﻓﻲ ﺍﻟﻴﺄﺱ ﻤﻥ ﺍﻟﺭّﺠﻭﻉ ﻓﻲ ﺍﻟﺤﻜﻡ.ﺏ{ )ﻫﻭﺩ(٨١ : ﺢ ﹺﺒ ﹶﻘﺭﹺﻴ ﹴ ﺢ َﺃﹶﻟ ْﻴﺱَ ﺍﻟﺼﱡ ْﺒ ُ ﻋ َﺩ ُﻫ ُﻡ ﺍﻟﺼﱡ ْﺒ ُ ﻥ َﻤ ْﻭ ِ }ِ ...ﺇ ﱠ -ﻓﻲ ﻗﺭﺏ ﺍﻟﻤﻨﺘﻅﹶﺭ.
ﻥ) {...ﺴﺒﺄ(٥٤ : ﺸ ﹶﺘﻬُﻭ َ ﻥ ﻤَﺎ َﻴ ﹾ ل َﺒ ْﻴ ﹶﻨ ُﻬ ْﻡ َﻭ َﺒ ْﻴ َ } َﻭﺤِﻴ َ ﻓﻲ ﺍﻟﺤﺭﻤﺎﻥ.ﺴ ﹶﺘ ﹶﻘ ﱞﺭ) {...ﺍﻷﻨﻌﺎﻡ(٦٧ : }ﻟِ ﹸﻜلﱢ ﹶﻨﺒٍَﺈ ُﻤ ْ ل ﺸﻲﺀ ﻏﺎﻴﺔ. ﻥ ﻟﻜ ّ ﺹ ﻋﻠﻰ ﺃ ّ -ﻟﻠ ﹼﻨ ّ
ﻻ ﺒﹺَﺄ ْﻫﻠِﻪِ) { ...ﻓﺎﻁﺭ(٤٣ : ﺊ ِﺇ ﱠ ﺴ ﱢﻴ ُ ﻕ ﺍ ﹾﻟ َﻤ ﹾﻜ ُﺭ ﺍﻟ ﱠ ﻻ َﻴﺤِﻴ ﹸ } ...ﻭَ ﹶ ﺸ ّﺭ ﻴﻘﻊ ﻓﻴﻪ. ُﻤ َﺩﺒﱢﺭ ﺍﻟ ﹼﻋﻠﹶﻰ ﺸﹶﺎﻜِﹶﻠﺘِﻪِ) {...ﺍﻹﺴﺭﺍﺀ(٨٤ : ل َ ل َﻴ ْﻌ َﻤ ُ ل ﹸﻜ ﱞ } ﹸﻗ ْ ﺘﺴﺘﻌﻤل ﺍﻟﺸﹼﺎﻜﻠﺔ ﻓﻲ ﺩﻻﻟﺔ ﺍﻟﻌﻤل ﻋﻠﻰ ﻁﺒﻴﻌﺔ ﺼﺎﺤﺒﻪ.ﺸ ْﻴﺌًﺎ َﻭ ُﻫ َﻭ ﺨﹶ ْﻴ ٌﺭ ﹶﻟ ﹸﻜ ْﻡ) {...ﺍﻟﺒﻘﺭﺓ(٢١٦ : ﻥ ﺘﹶ ﹾﻜﺭَﻫُﻭﺍ ﹶ }َ ...ﻭﻋَﺴﻰ َﺃ ْ -ﻓﻲ ﻅﻬﻭﺭ ﺍﻟﺨﻴﺭ ﻤﻥ ﻏﻴﺭ ﻤَﻅﺎﻨﱢﻪ.
ﺕ َﺭﻫِﻴ ﹶﻨ ﹲﺔ{ )ﺍﻟﻤﺩﺜﺭ(٣٨ : } ﹸﻜلﱡ ﹶﻨ ﹾﻔﺱﹴ ﹺﺒﻤَﺎ ﹶﻜﺴَﺒَ ﹾ
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ﺤﻤﱡل ﺍﻹﻨﺴﺎﻥ ﻨﺘﻴﺠ ﹶﺔ ﻋﻤﻠﻪ. ﺘﺴﺘﻌﻤل ﻓﻲ ﹶﺘ َﻍ) {...ﺍﻟﻤﺎﺌﺩﺓ(٩٩ : ﻼﹸ ﻻ ﺍ ﹾﻟﺒَ ﹶ ل ِﺇ ﱠ ﻋﻠﹶﻰ ﺍﻟ ﱠﺭﺴُﻭ ﹺ }ﻤَﺎ َ ﻓﻲ ﺍﻟﺭّﺠل ﻴﻘﻭﻡ ﺒﻭﺍﺠﺒﻪ ﻻ ﻴﻌﻨﻴﻪ ﺍ ﹾﻟ ُﻤ ْﻬﻤِل.ل) {...ﺍﻟﺘﻭﺒﺔ(٩١ : ﺴﺒﹺﻴ ﹴ ﻥ َ ﺤﺴِﻨِﻴﻥَ ِﻤ ْ ﻋﻠﹶﻰ ﺍ ﹾﻟ ُﻤ ْ } ...ﻤَﺎ َ -ﻟﻠﻤﺤﺴﻥ ﻴﺠﻭﺩ ﺒﻤﺎ ﻴﺸﺎﺀ.
ﻥ{ )ﺍﻟﺭﺤﻤﻥ(٦٠ : ﺤﺴَﺎ ُ ﻹْ ﻻﺍِ ﻥ ِﺇ ﱠ ﺤﺴَﺎ ﹺ ﻹْ ﺠﺯَﺍ ُﺀ ﺍ ِ ل َ } َﻫ ْ ﻓﻲ ﺍﻟﺨﻴﺭ ﺠﺯﺍﺅﻩ ﺍﻟﺨﻴﺭ.ﻥ ﺍﻟﻠﱠﻪِ) {...ﺍﻟﺒﻘﺭﺓ(٢٤٩ : ﺕ ﻓِ َﺌﺔﹰ ﹶﻜﺜِﻴ َﺭ ﹰﺓ ﹺﺒِﺈ ﹾﺫ ﹺ ﻏﹶﻠﺒَ ﹾ ﻥ ﻓِ َﺌﺔٍ ﹶﻗﻠِﻴﹶﻠﺔٍ ﹶ } ...ﹶﻜ ْﻡ ِﻤ ْ ﻱ. -ﺍﻟﻀّﻌﻴﻑ ﻴﻔﻭﺯ ﺒﺎﻟﻘ ﹺﻭ ّ
ل) {...ﻴﻭﻨﺱ(٩١ : ﺕ ﹶﻗ ْﺒ ُ ﻥ َﻭ ﹶﻗ ْﺩ ﻋَﺼَ ْﻴ ﹶ }ﺁ ﻵ َ ﻋﺩﻡ ﻓﺎﺌﺩﺓ ﺍﻟﺘﹼﻭﺒﺔ ﺒﻌﺩ ﻓﻭﺍﺕ ﺍﻟﻔﺭﺼﺔ ،ﻭﺍﻷﺼل ﺃﻥ ﺘﻘﻊ ﺍﻵﻥ.ﺠﻤِﻴﻌًﺎ َﻭ ﹸﻗﻠﹸﻭ ُﺒ ُﻬ ْﻡ ﺸﹶﺘﱠﻰ) {...ﺍﻟﺤﺸﺭ(١٤ : ﺴ ُﺒ ُﻬ ْﻡ َ ﺤَ } ...ﹶﺘ ْ ﺘﺴﺘﻌﻤل ﻟﻠﺠﻤﺎﻋﺔ ﻜﺎﻟﻤﺘﹼﻔﻘﻴﻥ ﻭﺃﻫﻭﺍﺅﻫﻡ ﻤﺨﺘﻠﻔﺔ.ﺨﺒﹺﻴ ﹴﺭ{ )ﻓﺎﻁﺭ(١٤ : ل ﹶ ﻻ ُﻴ ﹶﻨ ﱢﺒ ُﺌﻙَ ِﻤ ﹾﺜ ُ } ...ﻭَ ﹶ
ﺏ ﻟﻠﺭّﺠل ﻴﻌﺭﻑ ﺍﻟﺸﹼﻲﺀ ﺃﻜﺜ َﺭ ﻤﻥ ﻏﻴﺭﻩ. ﻀ َﺭ ُ ُ -ﻴ ْ
ﻥ{ )ﺍﻟﻤﺅﻤﻨﻭﻥ(٥٣ : ﺏ ﹺﺒﻤَﺎ ﹶﻟ َﺩ ْﻴ ﹺﻬ ْﻡ ﹶﻓ ﹺﺭﺤُﻭ َ ﺤ ْﺯ ﹴ } ...ﹸﻜلﱡ ِ ﺘﻌﺼّﺏ ﺍﻹﻨﺴﺎﻥ ﻟﻤﺎ ﻋﻨﺩﻩ.ﺴﻤَﻌَ ُﻬ ْﻡ) {...ﺍﻷﻨﻔﺎل(٢٣ : ﻷْ ﻋِﻠ َﻡ ﺍﻟﻠﱠ ُﻪ ﻓِﻴ ﹺﻬ ْﻡ ﺨﹶ ْﻴﺭًﺍ َ } َﻭﹶﻟ ْﻭ َ -ﺘﻀﺭﺏ ﻟﻠﻘﻭﻡ ﻴﻔﻘﺩﻭﻥ ﺨﻴﺭﹰﺍ ﻻ ﻴﺴﺘﺤﻘﹼﻭﻨﻪ.
ﺸﻜﹸﻭ ُﺭ{ )ﺴﺒﺄ(١٣ : ﻋﺒَﺎﺩِﻱ ﺍﻟ ﱠ ﻥ ِ ل ِﻤ ْ } ...ﻭَﻗﹶﻠِﻴ ٌ -ﺇﻨﻜﺎﺭ ﺍﻟﺠﻤﻴل.
ﺴﻌَﻬَﺎ) {...ﺍﻟﺒﻘﺭﺓ(٢٨٦ : ﻻ ُﻭ ْ ﻑ ﺍﻟﻠﱠ ُﻪ ﹶﻨ ﹾﻔﺴًﺎ ِﺇ ﱠ ﻻ ُﻴ ﹶﻜﻠﱢ ﹸ }ﹶ ﺍﻻﻜﺘﻔﺎﺀ ﺒﻐﺎﻴﺔ ﺍﻟﺠﻬﺩ.ﺏ) {...ﺍﻟﻤﺎﺌﺩﺓ(١٠٠ : ﺙ ﻭَﺍﻟﻁﱠﻴﱢ ُ ﺨﺒﹺﻴ ﹸ ﺴﺘﹶﻭﹺﻱ ﺍ ﹾﻟ ﹶ ﻻ ﻴَ ْ } ...ﹶ -ﻟﻠﻔﺭﻕ ﺒﻴﻥ ﺍﻟﻤﺘﺒﺎﻴﻨﺎﺕ.
ﺤ ﹺﺭ) {...ﺍﻟﺭﻭﻡ(٤١ : ﻅﻬَﺭَ ﺍ ﹾﻟ ﹶﻔﺴَﺎ ُﺩ ﻓِﻲ ﺍ ﹾﻟ َﺒ ﱢﺭ ﻭَﺍ ﹾﻟ َﺒ ْ }ﹶ ﺸ ّﺭ ﻴﻌ ّﻡ. ﺍﻟ ﹼﺏ{ )ﺍﻟﺤﺞ(٧٣ : ﻁﻠﹸﻭ ُ ﺏ ﻭَﺍ ﹾﻟﻤَ ﹾ ﻑ ﺍﻟﻁﱠﺎِﻟ ُ } ...ﻀَ ُﻌ ﹶ -ﻴﻀﺭﺏ ﻻﺴﺘﻀﻌﺎﻑ ﺍﻟﻤﺘﻜﺒّﺭ ﺍﻟﻤﺘﺠﺎﻫل.
ﻥ{ )ﺍﻟﺼﺎﻓﺎﺕ(٦١ : ل ﺍ ﹾﻟﻌَﺎ ِﻤﻠﹸﻭ َ ل َﻫﺫﹶﺍ ﹶﻓ ﹾﻠ َﻴ ْﻌ َﻤ ْ }ِﻟ ِﻤ ﹾﺜ ﹺ
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ﺍﺴﺘﻜﺒﺎﺭ ﺍﻟﺸﹼﻲﺀ ﻭﺘﺒﺠﻴﻠﻪ.ل ﻤَﺎ ُﻫ ْﻡ) {...ﺹ(٢٤ : } ...ﻭَﻗﹶﻠِﻴ ٌ ﻟﻸﺸﻴﺎﺀ ﺍﻟﻨﺎﺩﺭﺓ.ﻷ ْﺒﺼَﺎ ﹺﺭ{ )ﺍﻟﺤﺸﺭ(٢ : ﻋ ﹶﺘ ﹺﺒﺭُﻭﺍ ﻴَﺎ ﺃُﻭﻟِﻲ ﺍ َ } ...ﻓﹶﺎ ْ
-ﺘﺴﺘﻌﻤل ﻓﻲ ﻟﻔﺕ ﺍﻟﻨﹼﻅﺭ ﺇﻟﻰ ﻤﻭﺍﻁﻥ ﺍﻟﻌﺒﺭﺓ ﻭﺍﻟﺘﺒﺼّﺭ.
ﺇ ﹼﻻ ﺘﻨﺼﺭﻭﻩ ﻓﻘﺩ ﻨﺼﺭﻩ ﺍﷲ ﻥ ﻲ ﺍ ﹾﺜ ﹶﻨ ْﻴ ﹺ ﻥ ﹶﻜ ﹶﻔﺭُﻭﺍ ﺜﹶﺎ ِﻨ َ ﺨﺭَﺠَ ُﻪ ﺍﱠﻟﺫِﻴ َ ﺼﺭُﻭ ُﻩ ﹶﻓ ﹶﻘ ْﺩ ﹶﻨﺼَﺭَ ُﻩ ﺍﻟﻠﱠ ُﻪ ِﺇ ﹾﺫ َﺃ ﹾ ﻻ ﺘﹶﻨ ُ }ِﺇ ًﱠ ﺴﻜِﻴ ﹶﻨ ﹶﺘ ُﻪ ل ﺍﻟﻠﱠ ُﻪ َ ﻥ ﺍﻟﱠﻠ َﻪ َﻤ َﻌﻨﹶﺎ ﹶﻓﺄَﻨﺯَ َ ﻥ ِﺇ ﱠ ﺤ َﺯ ْ ﹶﺘ ْ
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"ﺍﻟﻤﻨﺘﺨﺏ ﻤﻥ ﺃﺩﺏ ﺍﻟﻌﺭﺏ"
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ﻻ ﺤ ﹺﺒ ِﻪ ﹶ ل ِﻟﺼَﺎ ِ ِﺇ ﹾﺫ ُﻫﻤَﺎ ﻓِﻲ ﺍ ﹾﻟﻐﹶﺎ ﹺﺭ ِﺇ ﹾﺫ َﻴﻘﹸﻭ ُ
ﺴ ﹾﻔﻠﹶﻰ ﻥ ﹶﻜ ﹶﻔﺭُﻭﺍ ﺍﻟ ﱡ ل ﹶﻜﻠِﻤَ ﹶﺔ ﺍﱠﻟﺫِﻴ َ ﺠﻨﹸﻭ ٍﺩ ﹶﻟ ْﻡ ﹶﺘ َﺭ ْﻭﻫَﺎ ﻭَﺠَﻌَ َ ﻋَﹶﻠ ْﻴﻪِ ﻭََﺃ ﱠﻴﺩَ ُﻩ ﹺﺒ ُ
ﻋﺯﹺﻴ ٌﺯ ﺤَﻜِﻴ ٌﻡ{ )ﺍﻟﺘﻭﺒﺔ.(٤٠ : ﻲ ﺍ ﹾﻟ ُﻌ ﹾﻠﻴَﺎ ﻭَﺍﻟﻠﱠ ُﻪ َ ﻭَ ﹶﻜﻠِﻤَﺔﹸ ﺍﻟﱠﻠ ِﻪ ِﻫ َ ــــــــــــــــــــ ) -(٣٧ﺜﺎﻨﻲ ﺍﺜﻨﻴﻥ :ﺍﻟﻤﺭﺍﺩ ﻭﺍﺤﺩ ﻤﻥ ﺍﺜﻨﻴﻥ ،ﻭﺍﻟﺜﹼﺎﻨﻲ ﻫﻭ ﺃﺒﻭ ﺒﻜﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ. ) -(٣٨ﺍﻟﺴّﻜﻴﻨﺔ :ﻫﻲ ﺍﻟﺤﺎﻟﺔ ﺍﻟﻨﹼﻔﺴﻴّﺔ ﺍﻟﺤﺎﺼﻠﺔ ﻤﻥ ﻁﻤﺄﻨﻴﻨﺔ ﺍﻟﻘﻠﺏ ،ﻭﻋﺩﻡ ﺍﻻﻀﻁﺭﺍﺏ.
ﻤﺎ ﻅﻨﹼﻙ ﺒﺎﺜﻨﻴﻥ ﺍﷲ ﺜﺎﻟﺜﻬﻤﺎ
ﻲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻭَﺃَﻨﹶﺎ ﻓِﻲ ﺍ ﹾﻟﻐﹶﺎ ﹺﺭ ): (٣٩ ﺕ ﻟِﻠ ﱠﻨ ﹺﺒ ﱢ ﻗﺎل ﺃﺒﻭ ﺒﻜﺭ ﺍﻟﺼﺩﻴﻕ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ :ﹸﻗ ﹾﻠ ﹸ ﻥ َﺃﺤَﺩَ ُﻫ ْﻡ ﹶﻟ ْﻭ َﺃ ﱠ
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ﻥ ﺍﻟﻠﱠ ُﻪ ﻅﱡﻨﻙَ ﻴَﺎ ﺃَﺒَﺎ َﺒ ﹾﻜ ﹴﺭ ﺒﹺﺎ ﹾﺜ ﹶﻨ ْﻴ ﹺ ل ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ » :ﻤَﺎ ﹶ ﻷ ْﺒﺼَﺭَﻨﹶﺎ ،ﻓﻘﺎ َ ﺕ ﹶﻗﺩَﻤَ ْﻴﻪِ َ ﺤ ﹶ ﻅﺭَ ﹶﺘ ْ ﹶﻨ ﹶ
ﺜﹶﺎِﻟ ﹸﺜ ُﻬﻤَﺎ « ﻤﺘﻔﻕ ﻋﻠﻴﻪ. ـــــــــــــــــ ) -(٣٩ﻴﻌﻨﻲ ﻏﺎﺭ ﹶﺜﻭْﺭ ﻋﻨﺩ ﺍﻟﻬﺠﺭﺓ. ) -(٤٠ﺃﻱ ﺃﺤﺩ ﺍﻟﻤﺸﺭﻜﻴﻥ ﺍﻟﺫﻴﻥ ﺍﻗﺘﻔﻭﺍ ﺃﺜﺭﻫﻤﺎ ﺇﻟﻰ ﺍﻟﻐﺎﺭ.
ﻥ ﺍﷲ ﻤﻌﻨﺎ ﻻ ﺘﺤﺯﻥ ﺇ ّ ﺙ ﻋﻥ ﺍﻟﻬﺠﺭﺓ: ﺠ ْﻤﹶﻠﺔِ ﺤﺩﻴ ٍ ﻭﻗﺎل ﺃﺒﻭ ﺒﻜ ﹴﺭ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻓﻲ ُ ﺕَ :ﻫﺫﹶﺍ ﻋﻠﹶﻰ ﹶﻓﺭَﺱﹴ ﹶﻟﻪُ ،ﹶﻓ ﹸﻘ ﹾﻠ ﹸ ﺸ ﹴﻡ َ ﺠ ْﻌ ﹸ ﻥ ُ ﻙ ْﺒ ﹺ ﻥ ﻤَﺎِﻟ ِ ﺴﺭَﺍ ﹶﻗ ﹶﺔ ْﺒ ﹺ ﻏ ْﻴ ُﺭ ُ ﻁﹸﻠﺒُﻭ ﹶﻨﻨﹶﺎ ﹶﻓﹶﻠ ْﻡ ُﻴ ْﺩ ﹺﺭ ﹾﻜﻨﹶﺎ ﺃَﺤَ ٌﺩ ِﻤ ﹾﻨ ُﻬ ْﻡ ﹶ ﺤ ﹾﻠﻨﹶﺎ ﻭَﺍ ﹾﻟ ﹶﻘ ْﻭ ُﻡ َﻴ ﹾ " ﻓﹶﺎ ْﺭ ﹶﺘ َ ﻥ ﺍﻟﻠﱠ َﻪ َﻤ َﻌﻨﹶﺎ« ﺭﻭﺍﻩ ﻥ ِﺇ ﱠ ﺤ َﺯ ْ ﻻ ﹶﺘ ْ ل ﺍﻟﻠﱠﻪِ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ( » :ﹶ ل ) َﺭﺴُﻭ ُ ل ﺍﻟﻠﱠﻪِ :ﹶﻓﻘﹶﺎ َ ﺤ ﹶﻘﻨﹶﺎ ﻴَﺎ َﺭﺴُﻭ َ ﺏ ﹶﻗ ْﺩ ﹶﻟ ِ ﺍﻟﻁﱠﹶﻠ ُ ﺍﻟﺒﺨﺎﺭﻱ
٢٦
ﻋﺎﻗﺒﺔ ﺍﻟﺼّﺩﻕ ﻭﺍﻟﺼّﺒﺭ ﺠ ْﻤﹶﻠﺔِ ﺨﻁﺒﺔ ﻟﻪ: ﻥ ﻓﻲ ُ ﻏ ْﺯﻭَﺍ َ ﻥ ﹶ ﻋ ﹾﺘﺒَﺔﹸ ﺒ ُ ﻗﺎل ُ
ﺕ ﺠ ﹺﺭ ﺤﺘﹼﻰ ﹶﻗﺭﹺﺤَ ﹾ ﺸَ ﻕ ﺍﻟ ﹼ ﻻ َﻭ َﺭ ﹸ " ..ﻭﻟﻘﺩ ﺭﺃﻴﺘﹸﻨﻲ ﺴﺎ ﹺﺒ َﻊ ﺴ ْﺒ َﻌ ٍﺔ ﻤﻊ ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ ﻤﺎ ﻟﻨﺎ ﻁﻌﺎ ٌﻡ ﺇ ﹼ
ﻥ ﻤﺎﻟِﻙ ﻥ ﺴﻌ ِﺩ ﺒ ﹺ ﺕ ُﺒ ْﺭ َﺩ ﹰﺓ ﻓﺸ ﹶﻘ ﹾﻘﺘﹸﻬﺎ ﺒﻴﻨﻲ ﻭﺒﻴ َ ﻁ ﹸ ﺃﺸﺩﺍﻗﹸﻨﺎ ) . (٤١ﻓﺎﻟ ﹶﺘ ﹶﻘ ﹾ
)(٤٢
ﺼﻔِﻬﺎ ﻭﺍ ﱠﺘ َﺯ َﺭ ﺴﻌ ٌﺩ ﺒﻨﺼﻔﻬﺎ .ﻓﻤﺎ ﺕ ﹺﺒ ِﻨ ْ ﻓﺎ ﹶﺘ َﺯ ْﺭ ﹸ
ﻥ ﻓﻲ ﻨﻔﺴﻲ ﺼ ﹴﺭ ﻤﻥ ﺍﻷﻤْﺼﺎﺭ .ﻭﺇﻨﹼﻲ ﺃﻋﻭ ﹸﺫ ﺒﺎﷲ ﺃﻥ ﺃﻜﻭ َ ﺢ ﺃﻤﻴﺭﹰﺍ ﻋﻠﻰ ِﻤ ْ ﻻ ﺃﺼﺒ َ ﺢ ﺍﻟﻴﻭ َﻡ ﻤﻨﹼﺎ ﺃَﺤَ ٌﺩ ﺇ ﹼ ﺃﺼﺒ َ ﺨﺒُﺭﻭﻥ ﻥ ﺁﺨ ُﺭ ﻋﺎﻗﺒﺘِﻬﺎ ُﻤﻠﹾﻜﺎ .ﻓﺴَﺘﹶ ﹾ ﺕ ﺤﺘﻰ ﻴﻜﻭ َ ﻻ ﺘﻨﺎﺴﺨ ﹾ ﻁﺇﹼ ﻥ ﹸﻨ ُﺒ ﱠﻭ ﹲﺓ ﹶﻗ ﱡ ﷲ ﺼﻐﻴﺭﺍ .ﻭﺇﻨﹼﻬﺎ ﻟ ْﻡ ﺘ ﹸﻜ ْ ﻋَﻅﻴﻤﹰﺎ ﻭﻋﻨ َﺩ ﺍ ِ ﻭﺘﺠﺭّﺒﻭﻥ ﺍﻷﻤﺭﺍﺀ ﺒﻌﺩﻨﺎ" .ﺼﺤﻴﺢ ﻤﺴﻠﻡ ـــــــــــــــ
) -(٤١ﺃﻱ ﺼﺎﺭ ﻓﻴﻬﺎ ﻗﺭﻭﺡ ﻭﺠﺭﺍﺡ ،ﻤﻥ ﺨﺸﻭﻨﺔ ﺍﻟﻭﺭﻕ ﺍﻟﺫﻱ ﻨﺄﻜﻠﻪ ﻭﺤﺭﺍﺭﺘﻪ. ) -(٤٢ﻫﻭ ﺴﻌﺩ ﺒﻥ ﺃﺒﻲ ﻭﻗﹼﺎﺹ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ.
ﻤﻥ ﻭﺼﻴّﺔ ﺃﺒﻲ ﺒﻜﺭ ﻟﺠﻴﺵ ﺃﺴﺎﻤﺔ ﺒﻥ ﺯﻴﺩ ﺸ ﹴﺭ ﻓﺎﺤﻔﻅﻭﻫﺎ ﻋﻨﹼﻲ :ﻻ ﺘﺨﻭﻨﻭﺍ ،ﻭﻻ ﺘﹶﻐﹸﻠﱡﻭﺍ ،ﻭﻻ ﹶﺘ ﹾﻐ ِﺩﺭُﻭﺍ ،ﻭﻻ ﹸﺘﻤَ ﱢﺜﻠﹸﻭﺍ ،ﻭﻻ ﺼ ﹸﻜ ْﻡ ﺒ َﻌ ﹾ ﻴﺎ ﺃﻴﻬﺎ ﺍﻟﻨﹼﺎﺱ ،ﻗﻔﻭﺍ ﺃﻭ ِ ﺨﻼﹰ ﻭﻻ ﺘﺤﺭﻗﻭﻩ ،ﻭﻻ ﺘﻘﻁﻌﻭﺍ ﺸﺠﺭ ﹰﺓ ﻼ ﺼﻐﻴﺭﺍﹰ ،ﻭﻻ ﺸﻴﺨﹰﺎ ﻜﺒﻴﺭﺍﹰ ،ﻭﻻ ﺍﻤﺭﺃﺓ ،ﻭﻻ ﺘﹶ ْﻌﻘِﺭﻭﺍ ﹶﻨ ﹾ ﺘﻘﺘﻠﻭﺍ ﻁﻔ ﹰ ﻻ ﻟﻤﺄﻜﻠﺔ؛ ﻭﺴﻭﻑ ﺘﻤﺭّﻭﻥ ﺒﺄﻗﻭﺍ ﹴﻡ ﻗﺩ ﻓ ﱠﺭﻏﹸﻭﺍ ﺃَ ﹾﻨﻔﹸﺴَﻬﻡ ﻓﻲ ﻤﺜﻤﺭﺓ ،ﻭﻻ ﺘﺫﺒﺤﻭﺍ ﺸﺎﺓ ﻭﻻ ﺒﻘﺭﺓ ﻭﻻ ﺒﻌﻴﺭﹰﺍ ﺇ ﹼ ﻥ ﺍﻟﻁﹼﻌﺎﻡ؛ ﻓﺈﺫﺍ ﺍﻟﺼّﻭﺍﻤﻊ؛ ﻓﺩﻋﻭﻫﻡ ﻭﻤﺎ ﻓﺭّﻏﻭﺍ ﺃﻨﻔﺴﻬﻡ ﻟﻪ ،ﻭﺴﻭﻑ ﺘﻘﺩَﻤﻭﻥ ﻋﻠﻰ ﻗﻭﻡ ﻴﺄﺘﻭﻨﻜﻡ ﺒﺂﻨﻴﺔ ﻓﻴﻬﺎ ﺃﻟﻭﺍ ُ ﻁ ﺭﺅﻭﺴِﻬﹺﻡ ﻭﺘﺭﻜﻭﺍ ﺤﻭﻟﻬﺎ ﷲ ﻋﻠﻴﻬﺎ .ﻭﺘﻠ ﹶﻘ ْﻭﻥَ ﺃﻗﻭﺍﻤﹰﺎ ﻗﺩ ﻓﺤﺼﻭﺍ ﺃﻭﺴﺎ ﹶ ﺃﻜﻠﺘﻡ ﻤﻨﻪ ﺸﻴﺌ ﹰﺎ ﺒﻌ َﺩ ﺸﻲ ٍﺀ ﻓﺎﺫﻜﺭﻭﺍ ﺍﺴ َﻡ ﺍ ِ ﻤﺜل ﺍﻟﻌﺼﺎﺌﺏ؛ ﻓﺎﺨ ِﻔﻘﹸﻭﻫﻡ ﺒﺎﻟﺴّﻴﻑ ﺨﹶﻔﹾﻘﺎ .ﺍﻨﺩﻓِﻌﻭﺍ ﺒﺎﺴﻡ ﺍﷲ.
ﻋﻤﺭ ﻭﺭﺴﻭل ﻜﺴﺭﻯ
"ﺘﺎﺭﻴﺦ ﺍﻟﻁﺒﺭﻱ"
)(٤٣ )(٤٤
ﻋﻤَﺭﹰﺍ ﻥ ﺭﺃﻯ ُ ﺏ ) ِﻜﺴْﺭﻯ( ﺃ ْ ﺤ َ ﻉ ﺼﺎ ِ ﻭﺭﺍ َ
ﻼ ﻭﻫﻭ ﺭﺍﻋﻴ َﻬـﺎ ﻁـ ﹰ ﻋ ﹾ ﻋ ﱠﻴ ِﺔ ُ ﻥ ﺍﻟ ﱠﺭ ِ َﺒ ْﻴ َ
ﻥ ﹶﻟـﻬـﺎ ﺱﺃﱠ ﻙ ﺍﻟ ﹸﻔـ ْﺭ ﹺ ﻋ ْﻬـ ُﺩ ُﻩ ﺒﻤُﻠـﻭ ِ ﻭَ
ﺱ ﻴَﺤﻤﻴﻬـﺎ ﺠ ﹾﻨ ِﺩ ﻭﺍﻷﺤﺭﺍ ﹺ ﺴـﻭﺭﹰﺍ ﻤﻥ ﺍ ﹾﻟ ُ
ﺴـ ﹶﺘ ﹾﻐﺭﹺﻗـﹰﺎ ﻓـﻲ ﻨﻭﻤـﻪ ﻓـﺭﺃﻯ ﺭﺁﻩ ُﻤ ْ
ﻓﻴﻪ ﺍﻟﺠﻼﻟ ﹶﺔ ﻓـﻲ ﺃﺴـﻤﻰ ﻤﻌـﺎﻨﻴﻬـﺎ
ﺸـ ﹶﺘﻤِﻼﹰ ﺡ ُﻤ ﹾ ل ﺍﻟ ﱠﺩ ْﻭ ﹺ ﺕﻅﱢ ﻕ ﺍﻟﺜﱠﺭﻯ ﺘﺤ ﹶ ﻓﻭ ﹶ
ل ﺍﻟﻌﻬـ ِﺩ ُﻴ ْﺒـﻠﻴﻬـﺎ ﹺﺒ ُﺒـﺭ َﺩ ٍﺓ ﻜﺎ َﺩ ﻁﻭ ُ
ﻥ ُﻴ ﹾﻜ ﹺﺒـ ُﺭ ُﻩ ﻋ ْﻴـ ِﻨـ ِﻪ ﻤﺎ ﻜـﺎ َ ﻥ ﻓﻲ َ ﻓﻬـﺎ َ
ﺴــ ﹺﺭ ﻭﺍﻟﺩﱡﻨﻴـﺎ ﺒﺄﻴـﺩﻴﻬـﺎ ﻥ ﺍﻷﻜﺎ ِ ﻤـ َ
ل ﺒﻴﻨـﻬ ُﻡ ﺕ ﺍ ﹾﻟ َﻌـ ْﺩ َ ﺕ ﹶﻟ ﱠﻤـﺎ ﺃﻗﻤـ ﹶ ﺃﻤﻨـ ﹶ
ﻥ ﻫﺎﻨﻴﻬـﺎ ﺕ ﹶﻨـ ْﻭ َﻡ ﻗﹶﺭﻴـ ﹺﺭ ﺍﻟﻌﻴـ ﹺ ﹶﻓ ِﻨ ْﻤـ ﹶ
ﺕ ﻤَ ﹶﺜﻼﹰ ﻕ ﺃﺼـﺒﺤ ﹾ ﺤـ ﱟ ل ﹶﻗ ْﻭﹶﻟـ ﹶﺔ َ ﻭﻗـﺎ َ
)(٤٥
ل ﻴَﺭﻭﻴﻬـﺎ: ل ﺒﻌ َﺩ ﺍﻟﺠﻴـ ﹺ ﺢ ﺍﻟﺠﻴـ ُ ﻭﺃﺼﺒ َ ﻁﺎﺏ" ﻤﻥ ﻗﺼﻴﺩﺓ ﻟﺤﺎﻓﻅ ﺇﺒﺭﺍﻫﻴﻡ ﺒﻌﻨﻭﺍﻥ "ﻋﻤﺭ ﺒﻥ ﺍﻟﺨ ﹼ
"ﺩﻴﻭﺍﻥ ﺤﺎﻓﻅ ﺇﺒﺭﺍﻫﻴﻡ" ﺸﺭﺡ :ﺃﺤﻤﺩ ﺃﻤﻴﻥ ،ﺃﺤﻤﺩ ﺍﻟﺯّﻴﻥ ،ﺇﺒﺭﺍﻫﻴﻡ ﺍﻷﺒﻴﺎﺭﻱ
٢٧
) -(٤٣ﻴﺸﻴﺭ ﺒﻬﺫﻩ ﺍﻷﺒﻴﺎﺕ ﺇﻟﻰ ﻤﺎ ﻴﺭﻭﻯ ﻤﻥ ﺃﻨﹼﻪ ﻟﻤّﺎ ﻭﺼل ﺭﺴﻭل ﻜﺴﺭﻯ ﺇﻟﻰ ﺍﻟﻤﺩﻴﻨﺔ ﻴﺭﻴﺩ ﻤﻘﺎﺒﻠﺔ ﺍﻟﺨﻠﻴﻔﺔ ﺠﻌل ﻴﺴﺘﻬﺩﻱ ﺇﻟﻰ ﻗﺼﺭﻩ ،ﻓﻌﻠﻡ ﺃﻨﹼﻪ ﻻ ﻴﺴﻜﻥ ﻗﺼﺭﺍﹰ ،ﻭﺍﻨﺘﻬﻰ ﺒﻪ ﺍﻷﻤﺭ ﺇﻟﻰ ﺃﻥ ﻭﺼل ﺇﻟﻰ ﺒﻴﺕ ﻜﺒﻴﻭﺕ ﺃﻓﻘﺭ ﺍﻟﻌﺭﺏ ﻭﻫﻨﺎﻙ ﻜﺎﻥ ﺍﻟﺨﻠﻴﻔﺔ ﺍﻟﻌﻅﻴﻡ ﺭﺍﻗﺩﹰﺍ ﻋﻠﻰ ﺍﻟﺭّﻤل ﺃﻤﺎﻡ ﺍﻟﺒﻴﺕ ،ﺠﺎﻋﻼﹰ ﻤﻨﻪ ﻭﺴﺎﺩﺓﹰ ﺃﺴﻨﺩ ﺇﻟﻴﻬﺎ ﺭﺃﺴﻪ ،ﻭﻟﻡ ﻴﻜﻥ ﺤﻭﻟﻪ ﻤﻥ ﻤﻅﺎﻫﺭ ﻫﺫﻩ ﺍﻟﺤﻴﺎﺓ ﻤﺎ ﻴﻤﻴّﺯﻩ ﻤﻥ ﺃﺼﻐﺭ ﻓﺭ ٍﺩ ﻓﻲ ﺭﻋﻴّﺘﻪ؛ ﺕ ﻓﻨﻤﺕ. ﺕ ﻴﺎ ﻋﻤﺭ ﻭﺃﻤﻨ ﹶ ﻓﻠﻤّﺎ ﺭﺃﻯ ﺍﻟﺭﺴﻭل ﺫﻟﻙ ﺩﻫﺵ ،ﻭﻭﻗﻑ ﺃﻤﺎﻤﻪ ﺨﺎﺸﻌ ﹰﺎ ﻭﻗﺎل ﻋﺒﺎﺭﺘﻪ ﺍﻟﻤﻌﺭﻭﻓﺔ :ﻋﺩﻟ ﹶ ﻼ )ﺒﺎﻟﻀ ّﻡ( :ﺃﻱ ﻤﺘﺠﺭّﺩﹰﺍ ﻤﻥ ﻤﻅﺎﻫﺭ ﺍ ُﻷﺒّﻬﺔ. ) -(٤٤ﻋﻁ ﹰ
) -(٤٥ﺍﻟﺩّﻭﺡ :ﺠﻤﻊ ﺩﻭﺤﺔ ،ﻭﻫﻲ ﺍﻟﺸﹼﺠﺭﺓ ﺍﻟﻌﻅﻴﻤﺔ ﺍﻟﻤﺘﹼﺴﻌﺔ ﺍﻟﻅلّ ،ﻭﺍﺸﺘﻤل ﺍﻟﺭّﺠل ﺒﺜﻭﺒﻪ ،ﺘﹶﻠﹶﻔﹼﻑ ﺒﻪ ﻭﺃﺩﺍﺭﻩ ﻋﻠﻰ ﺠﺴﺩﻩ.
ﺒﺩﺀ ﻭﻗﻭﻉ ﺍﻟﻔﺘﻥ ﻭﻜﻴﻑ ﺘﻌﻤل ﻋﻤﻠﻬﺎ ﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ: ﻤﻥ ﻜﻼ ﹴﻡ ﻟﻌﻠ ّ ل ﺭﺠﺎﻻﹰ ،ﻋﻠﻰ ﺏ ﺍﷲ ،ﻭ َﻴﺘﹶﻭﻟﹼﻰ ﻋﻠﻴﻬﺎ ﺭﺠﺎ ٌ ﻉ ﺍﻟﻔِ ﹶﺘﻥﹺ ﺃﻫﻭﺍ ٌﺀ ﺘﹸﺘﱠﺒَﻊُ ،ﻭﺃﺤﻜﺎ ٌﻡ ﹸﺘ ْﺒ ﹶﺘﺩَﻉ ،ﻴُﺨﺎﻟﹶﻑﹸ ﻓﻴﻬﺎ ﻜﺘﺎ ُ ﺇﻨﹼﻤﺎ َﺒ ْﺩ ُﺀ ﻭُﻗﻭ ﹺ
ﺹ ﻤﻥ ﻕ ﺨﻠ َ ﻥ ﺍﻟﺤ ﱠ ﻑ ﻋﻠﻰ ﺍ ﹾﻟ ُﻤ ْﺭﺘﹶﺎﺩِﻴﻥ ) (٤٦؛ ﻭﻟﻭ ﺃ ﱠ ﺨ ﹶ ﻕ ﻟﻡ ﻴَ ﹾ ﺤﱢ ﺝ ﺍﻟ َ ﺹ ﻤﻥ ﻤِﺯﺍ ﹺ ﻁلﹺ ﺨﻠ َ ﻥ ﺍﻟﺒﺎ ﹶ ﻥ ﺍﷲ .ﹶﻓﹶﻠ ْﻭ ﺃ ﱠ ﻏﻴ ﹺﺭ ﺩﻴ ﹺ
ﻀﻐﹾﺙ ،ﹶﻓ ُﻴ ْﻤﺯَﺠﺎﻥ! ﻓﻬﻨﺎﻟﻙ ﺙ ) ، (٤٧ﻭﻤﻥ ﻫﺫﺍ ِ ﻥ ُﻴ ْﺅﺨﹶﺫﹸ ﻤﻥ ﻫﺫﺍ ﻀِ ﹾﻐ ﹲ ﻥ ﺍ ﹾﻟﻤُﻌﺎﻨِﺩﻴﻥ؛ ﻭﻟﻜ ْ ﺴُ ﺕ ﺃ ﹾﻟ ُ ل ﺍﻨﻘﻁﻌ ﹾ ﹶﻟ ْﺒﺱﹺ ﺍﻟﺒﺎﻁ ﹺ ﺴﻨﹶﻰ) {...ﺍﻷﻨﺒﻴﺎﺀ.(١٠١ : ﺤْ ﺕ ﹶﻟ ُﻬ ْﻡ ﻤِﻨﱠﺎ ﺍ ﹾﻟ ُ ﻥ ﺴَﺒَ ﹶﻘ ﹾ ﻥ ﻋﻠﻰ ﺃﻭﻟﻴﺎﺌﻪ ﻭﻴﻨﺠﻭ } ...ﺍﱠﻟﺫِﻴ َ ﻴﺴﺘﻭﻟﻲ ﺍﻟﺸﹼﻴﻁﺎ ُ
"ﻨﻬﺞ ﺍﻟﺒﻼﻏﺔ"
ـــــــــــــــــــ ) -(٤٦ﺍﻟﻤﺭﺘﺎﺩﻴﻥ :ﺍﻟﻁﹼﺎﻟﺒﻴﻥ ﻟﻠﺤﻘﻴﻘﺔ. ) -(٤٧ﺍﻟﻀّﻐﺙ :ﻗﺒﻀﺔ ﻤﻥ ﺤﺸﻴﺵ ﻤﺨﺘﻠﻁ ﻓﻴﻬﺎ ﺍﻟ ّﺭﻁﹾﺏ ﺒﺎﻟﻴﺎﺒﺱ.
ﺃﻴﻥ ﻫﺅﻻﺀ ﺍﻟﻌﻠﻤﺎﺀ؟ ﻋﻥ ﻤﺎﻟﻙ ﺒﻥ ﺃﻨﺱ ﻗﺎل:
ﻲ ﻭﺇﻟﻰ ﺍﺒﻥ ﻁﺎﻭُﻭﺱ ) ، (٤٨ﻓﺄﺘﻴﻨﺎﻩ ﻓﺩﺨﻠﻨﺎ ﻋﻠﻴﻪ ،ﻓﺈﺫﺍ ﻫﻭ ﺠﺎﻟﺱ ﻋﻠﻰ ﹸﻓﺭُﺵ ﻗﺩ ﺒﻌﺙ ﺃﺒﻭ ﺠﻌﻔﺭ ﺍﻟﻤﻨﺼﻭﺭ ﺇﻟ ّ ﻥ ﻴﺩﻴْﻪ ﺃﻨﹾﻁﺎﻉ ﻗﺩ ُﺒﺴِﻁﺕ ،ﻭﺠَﻼ ﹺﻭ َﺯ ﹲﺓ ﻀ َﺩﺕﹾ ،ﻭﺒﻴ َ ﹸﻨ ﱢ
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ﻥ ﻑ ﻴَﻀﺭﺒﻭﻥ ﺍﻷﻋﻨﺎﻕ .ﻓﺄﻭﻤﺄ ﺇﻟﻴﻨﺎ :ﺃ ﹺ ﺒﺄﻴﺩﻴﻬ ُﻡ ﺍﻟﺴّﻴﻭ ﹸ
ﻥ ﻁﺎﻭﻭﺱ ،ﻓﻘﺎل ﻟﻪ :ﺤﺩّﺜﻨﻲ ﻋﻥ ﺃﺒﻴﻙ. ﺠﻠِﺴﺎ ،ﻓﺠﻠﺴﻨﺎ .ﻓﺄﻁﺭﻕ ﻋﻨﹼﺎ ﻁﻭﻴﻼﹰ ،ﺜ ّﻡ ﺭﻓﻊ ﺭﺃﺴَﻪ ﻭﺍﻟﺘﻔﺕﹶ ﺇﻟﻰ ﺍﺒ ﹺ ﺍْ ل ﺱ ﻋﺫﺍﺒﹰﺎ ﻴﻭ َﻡ ﺍﻟﻘﻴﺎﻤ ِﺔ ﺭﺠ ٌ ﻥ ﺃﺸ ﱠﺩ ﺍﻟﻨﹼﺎ ﹺ ﻗﺎل :ﻨﻌﻡ ،ﺴﻤﻌﺕ ﺃﺒﻲ ﻴﻘﻭل :ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ» :ﺇ ّ ﺕ ﺜِﻴﺎﺒﻲ ﻙ ﺍﻟﻤﻨﺼﻭ ُﺭ ﺴﺎﻋﺔ .ﻗﺎل ﻤﺎﻟﻙ :ﹶﻓﻀَﻤَ ْﻤ ﹸ ﺠ ْﻭ َﺭ ﻓﻲ ﻋَ ْﺩﻟِﻪ« .ﻓﺄﻤﺴ َ ل ﻋﻠﻴ ِﻪ ﺍ ﹾﻟ َ ﺤ ﹾﻜ ِﻤ ِﻪ ﻓﺄﺩﺨ َ ﺃﺸ َﺭ ﹶﻜ ُﻪ ﺍﷲ ﻓﻲ ُ ﺕ ﺇﻟﻴﻪ ﺃﺒﻭ ﺠﻌﻔﺭ ﻓﻘﺎل :ﻋِﻅﹾﻨﻲ ﻴﺎ ﺍﺒﻥ ﻤﻥ ﺜِﻴﺎ ﹺﺒ ِﻪ )ﺃﻱ ﺜﻴﺎﺏ ﺍﺒﻥ ﻁﺎﻭﻭﺱ( َﻤﺨﹶﺎ ﹶﻓ ﹶﺔ ﺃﻥ َﻴﻤْﻸﻨﻲ ﻤﻥ َﺩﻤِﻪ .ﺜ ّﻡ ﺍﻟﺘﻔ ﹶ ﺕ ﺍ ﹾﻟ ِﻌﻤَﺎ ِﺩ. ﻙ ﹺﺒﻌَﺎ ٍﺩِ .ﺇ َﺭ َﻡ ﺫﹶﺍ ِ ل َﺭ ﱡﺒ َ ﻑ ﹶﻓﻌَ َ ﻥ ﺍﷲ ﺘﻌﺎﻟﻰ ﻴﻘﻭلَ} :ﺃﹶﻟ ْﻡ ﹶﺘﺭَ ﹶﻜ ْﻴ ﹶ ﻁﺎﻭﻭﺱ ،ﻗﺎل :ﻨﻌﻡ ﻴﺎ ﺃﻤﻴ َﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ ،ﺇ ّ ﻁ ﹶﻐﻭْﺍ ﻓِﻲ ﻥ ﹶ ﻷ ْﻭﺘﹶﺎ ِﺩ .ﺍﱠﻟﺫِﻴ َ ﻥ ﺫِﻱ ﺍ َ ﻋ ْﻭ َ ﺨ َﺭ ﺒﹺﺎ ﹾﻟﻭَﺍ ِﺩَ .ﻭ ِﻓ ْﺭ َ ﺼﹾ ﻥ ﺠَﺎﺒُﻭﺍ ﺍﻟ ﱠ ﻼ ِﺩَ .ﻭ ﹶﺜﻤُﻭ َﺩ ﺍﱠﻟﺫِﻴ َ ﻕ ِﻤ ﹾﺜﹸﻠﻬَﺎ ﻓِﻲ ﺍ ﹾﻟﺒﹺ ﹶ ﺨﹶﻠ ﹾ ﺍﱠﻟﺘِﻲ ﹶﻟ ْﻡ ُﻴ ﹾ
ﻙ ﹶﻟﺒﹺﺎ ﹾﻟﻤِ ْﺭﺼَﺎﺩِ{ )ﺍﻟﻔﺠﺭ .(١٤-٦ :ﻗﺎل ﻥ َﺭ ﱠﺒ َ ﺏِ .ﺇ ﱠ ﻋﺫﹶﺍ ﹴ ﻁ َ ﻙ ﺴَ ْﻭ ﹶ ﻋﹶﻠ ْﻴ ﹺﻬ ْﻡ َﺭ ﱡﺒ َ ﺏ َ ﺼ ﱠ ﻼﺩ .ﹶﻓَﺄ ﹾﻜ ﹶﺜﺭُﻭﺍ ﻓِﻴﻬَﺎ ﺍ ﹾﻟ ﹶﻔﺴَﺎ َﺩ .ﹶﻓ َ ﺍ ﹾﻟﺒﹺ ﹶ ﺴ َﻭ ﱠﺩ ﺕ ﺜﻴﺎﺒﻲ ﻤﻥ ﺜﻴﺎﺒﻪ ﻤﺨﺎﻓ ﹶﺔ ﺃﻥ َﻴﻤْﻸﻨﻲ ﻤﻥ َﺩﻤِﻪ .ﻓﺄﻤﺴﻙ )ﺃﺒﻭ ﺠﻌﻔﺭ ﺍﻟﻤﻨﺼﻭﺭ( ﺴﺎﻋ ﹰﺔ ﺤﺘﻰ ﺍ ْ ﻤﺎﻟﻙ :ﻓﻀﻤﻤ ﹸ ﻤﺎ ﺒﻴﻨﻨﺎ ﻭﺒﻴﻨﻪ .ﺜ ّﻡ ﻗﺎل :ﻴﺎ ﺍﺒﻥ ﻁﺎﻭﻭﺱ ﻨﺎﻭﻟﹾﻨﻲ ﻫﺫﻩ ﺍﻟﺩﻭﺍﺓ .ﻓﺄﻤﺴﻙ )ﺍﺒﻥ ﻁﺎﻭﻭﺱ( ﻋﻨﻪ ،ﺜ ّﻡ ﻗﺎل ﺃﺒﻭ ﺠﻌﻔﺭ ﻙ ﺃﻥ ﹸﺘﻨﹶﺎﻭﹺﹶﻟﻨِﻴﻬﺎ؟ ﻗﺎل :ﺃﺨﺸﻰ ﺃﻥ ﺘﻜﺘﺏ ﺍﻟﻤﻨﺼﻭﺭ :ﻨﺎﻭﻟﻨﻲ ﻫﺫﻩ ﺍﻟﺩﻭﺍﺓ .ﻓﺄﻤﺴﻙ ﻋﻨﻪ .ﻓﻘﺎل ﺃﺒﻭ ﺠﻌﻔﺭ :ﻤﺎ َﻴﻤْﻨ ُﻌ َ
٢٨
"ﺍﻟﻌﻘﺩ ﺍﻟﻔﺭﻴﺩ" ﻻﺒﻥ ﻋﺒﺩ ﺭﺒّﻪ ﺍﻷﻨﺩﻟﺴﻲ
ــــــــــــــــ ) -(٤٨ﻗﺎل ﺸﺎﺭﺤﻭﺍ ﺍﻟﻌﻘﺩ ) ﺃﺤﻤﺩ ﺃﻤﻴﻥ ،ﺃﺤﻤﺩ ﺍﻟﺯّﻴﻥ ،ﺇﺒﺭﺍﻫﻴﻡ ﺍﻷﺒﻴﺎﺭﻱ( :ﻜﺫﺍ ﻓﻲ ﺠﻤﻴﻊ ﺍﻷﺼﻭل .ﻭﻴﻼﺤﻅ ﺃﻨﹼﻪ ﻗﺩ ﻭﺭﺩ ﻓﻲ ﺍﻟﺘﹼﻬﺫﻴﺏ ﻥ ﺍﺒﻥ ﻁﺎﻭﻭﺱ ﻤﺎﺕ ﺴﻨﺔ ١٣٢ﻫ ﻓﻲ ﺨﻼﻓﺔ ﺍﻟﺴّﻔﺎﺡ. ﺃّ ) -(٤٩ﺍﻟﺠﻼﻭﺯﺓ :ﺠﻤﻊ ﺠﻠﻭﺍﺯ )ﺒﻜﺴﺭ ﺍﻟﺠﻴﻡ( ﻭﻫﻭ ﺍﻟﺸﹼﺭﻁﻲ.
ﺍﻟﺭّﺍﻋﻲ ﻭﺍﻟﺫﹼﺌﺏ ﺡ ﺕ ﺭﻭ ُ ﻋ ﹸﻨﻘﹶﻬﺎ ﺒﺎﻟﺴّﻜﹼﻴﻥ ،ﻓﺎ ﹾﻨ ﹶﺘﺤَﺒَ ﹾ ﺴ ﹼﻨﹰﺎ ﺃﻨﻘ ﹶﺫ ﺸﺎ ﹰﺓ ﻤﻥ ﻓﻡ ﺫﺌﺏ ﻭﻤﻥ ﻤﺨﺎﻟﺒﻪ ،ﻭﻓﻲ ﺍﻟﻤﺴﺎﺀ ﺠ ﱠﺯ ُ ﻥ ﺭﺍﻋﻴﹰﺎ ُﻤ ِ ﺕﺃّ ﺴﻤﻌ ﹸ ﺕ ﻟﻲ ﺫِﺌﺒﺎ. ﻙ ﺃﻨ ﹶ ﺕ ﻓﻴ َ ﺏ ﺍﻟﺫﹼﺌﺏ ،ﻋﻠﻰ ﺤﻴﻥ ﺭﺃﻴ ﹸ ﻋ ﹶﺘﻨِﻲ ﻤﻥ ﻤَﺨﺎِﻟ ﹺ ﺍﻟﺸﹼﺎ ِﺓ ﻗﺎﺌﻠﺔ :ﻗﺩ ﺍﻨﺘﺯ ْ
ﺴﻌﺩﻱ ﺍﻟﺸﹼﻴﺭﺍﺯﻱ ،ﻋﻥ ﻜﺘﺎﺏ" :ﻤﺨﺘﺎﺭﺍﺕ ﻤﻥ ﺍﻟﺸﹼﻌﺭ ﺍﻟﻔﺎﺭﺴﻲ" ﻟﻠﺩﻜﺘﻭﺭ ﻤﺤﻤّﺩ ﻏﻨﻴﻤﻲ ﻫﻼل
ﻜ ّل ﺇﻨﺎﺀ ﻴﻨﻀﺢ ﺒﻤﺎ ﻓﻴﻪ ﺠ ﱠﻴ ﹰﺔ ﺴـ ﹺ ل ِﻤ ﹼﻨـﺎ َ ﻥ ﺍ ﹾﻟ َﻌ ْﺩ ُ ﻤَﻠﹶﻜﹾﻨﺎ ﻓﻜﺎ َ
ﺢ ﻁـ ُ ل ﺒﺎﻟ ّﺩ ﹺﻡ ﺃ ْﺒ ﹶ ﻓﻠﻤّﺎ َﻤﹶﻠ ﹾﻜ ﹸﺘـﻡ ﺴـﺎ َ
ل ﺍﻷﺴـﺎﺭﻯ ﻭﻁﺎﻟﻤﺎ ﺤﱠﻠ ﹾﻠـﺘﹸ ُﻡ ﹶﻗ ﹾﺘ َ َﻭ َ
ﺢ ﺼ ﹶﻔ ُ ﻷﺴْﺭﻯ ﹶﻨ ُﻤﻥﱡ ﻭ ﹶﻨ ْ ﻏ َﺩ ْﻭﻨﺎ ﻋﻠﻰ ﺍ َ ﹶ
ﺕ ﺒَ ْﻴ ﹶﻨ ﹶﻨـﺎ ﺴـ ُﺒﻜﹸ ُﻡ ﻫﺫﺍ ﺍﻟﺘﹼﻔـﺎﻭ ﹸ ﺤْ ﹶﻓ َ
ﺢ ﻀـ ُ ل ﺇﻨـﺎ ٍﺀ ﺒﺎﻟﺫﻱ ﻓﻴـﻪ َﻴ ﹾﻨ َ ﻓﻜ ﱡ
"ﺍﻟﺤﻴﺹ ﺒﻴﺹ" -ﺴﻌﺩ ﺒﻥ ﻤﺤﻤّﺩ ﺍﻟﺘﹼﻤﻴﻤﻲ
ﻋﻠﻰ ﺒﺼﻴﺭﺓ ﻥ{ )ﻴﻭﺴﻑ: ﺸ ﹺﺭﻜِﻴ َ ﻥ ﺍ ﹾﻟ ُﻤ ﹾ ﻥ ﺍﻟﻠﱠﻪِ ﻭَﻤَﺎ ﺃَﻨﹶﺎ ِﻤ ْ ﺴ ْﺒﺤَﺎ َ ﻥ ﺍ ﱠﺘﺒَﻌَﻨِﻲ َﻭ ُ ﻋﻠﹶﻰ َﺒﺼِﻴ َﺭ ٍﺓ ﺃَﻨﹶﺎ َﻭ َﻤ ْ ﺴﺒﹺﻴﻠِﻲ َﺃ ْﺩﻋُﻭ ِﺇﻟﹶﻰ ﺍﻟﻠﱠﻪِ َ ل َﻫ ِﺫ ِﻩ َ } ﹸﻗ ْ (١٠٨
ﻋﻠﻰ ﺒﻴّﻨﺔ ﻋ َﻤِﻠ ِﻪ ﻭَﺍ ﱠﺘ َﺒﻌُﻭﺍ َﺃ ْﻫﻭَﺍ َﺀ ُﻫ ْﻡ{ )ﻤﺤﻤّﺩ(١٤ : ﻥ ﹶﻟ ُﻪ ﺴُﻭ ُﺀ َ ﻥ ُﺯ ﱢﻴ َ ﻥ َﺭ ﱢﺒ ِﻪ ﹶﻜ َﻤ ْ ﻋﻠﹶﻰ ﺒَ ﱢﻴ ﹶﻨﺔٍ ِﻤ ْ ﻥ َ ﻥ ﻜﹶﺎ َ }َﺃ ﹶﻓﻤَ ْ
ﺴﻭ ّﻴ ﹰﺎ ﻋﻠﻰ ﺼﺭﺍﻁ ﻤﺴﺘﻘﻴﻡ ﺴ ﹶﺘﻘِﻴ ﹴﻡ{ )ﺍﻟﻤﻠﻙ.(٢٢ : ﻁ ُﻤ ْ ﺼﺭَﺍ ٍ ﻋﻠﹶﻰ ِ ﺴ ﹺﻭﻴﺎ َ ﻥ َﻴ ْﻤﺸِﻲ َ ﺠ ﹺﻬ ِﻪ َﺃ ْﻫﺩَﻯ َﺃ ﱠﻤ ْ ﻋﻠﹶﻰ َﻭ ْ ﻥ َﻴ ْﻤﺸِﻲ ُﻤ ِﻜﺒﺎ َ }َﺃ ﹶﻓ َﻤ ْ
ﺍﻟﻔﻘﻪ ﺴﺒﻴل ﺍﻟﺨﻴﺭ ٢٩
ﺨ ْﻴﺭًﺍ ُﻴ ﹶﻔﻘﱢ ْﻬ ُﻪ ﻓِﻲ ﻥ ُﻴ ﹺﺭ ِﺩ ﺍﻟﻠﱠ ُﻪ ﹺﺒ ِﻪ ﹶ ﻋﻥ ﻤُﻌﺎﻭﻴ ﹶﺔ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﻗﺎل :ﻗﺎل ﺭﺴﻭل ﺍﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡَ » :ﻤ ْ ﺍﻟﺩﱢﻴﻥ« ﻤﺘﻔﻕ ﻋﻠﻴﻪ.
ﺃﺤﺴﻥ ﺍﻟﻌﻤل ﺃﺨﻠﺼﻪ ﻭﺃﺼﻭﺒﻪ ﺤﻴَﺎ ﹶﺓ ِﻟ َﻴ ْﺒﹸﻠ َﻭ ﹸﻜ ْﻡ َﺃ ﱡﻴ ﹸﻜ ْﻡ ﺕ ﻭَﺍ ﹾﻟ َ ﻕ ﺍ ﹾﻟ َﻤ ْﻭ ﹶ ﺨﹶﻠ ﹶ ﻥ ﺍﻟﻌﻤل" ﻓﻲ ﻗﻭﻟﻪ ﺘﻌﺎﻟﻰ} :ﺍﱠﻟﺫِﻱ ﹶ ل ﺒﻥ ﻋِﻴﺎﺽ ﻋﻥ "ﺃﺤﺴ ﹺ ﻀ ْﻴ ُ ل ﺍﻟ ﹸﻔ َ ﺴﺌِ َ ُ
ﻼ) {...ﺘﺒﺎﺭﻙ.(٢ : ﻋ َﻤ ﹰ ﻥ َ ﺴُ ﺤَ َﺃ ْ ﻓﻘﺎل :ﻫﻭ ﺃﺨﻠﺼُﻪ ﻭﺃﺼﻭﺒُﻪ
ﺼ ُﻪ ﻭﺃﺼﻭﺒُﻪ؟ ﻗﺎﻟﻭﺍ :ﻴﺎ ﺃﺒﺎ ﻋﻠﻲّ ،ﻤﺎ ﺃﺨﻠ ُ ل ﺇﺫﺍ ﻜﺎﻥ ﺨﺎﻟِﺼﹰﺎ ﻭﻟﻡ ﻴﻜﻥ ﺼﻭﺍﺒﹰﺎ ﻟﻡ ُﻴ ﹾﻘﺒَل ،ﻭﺇﺫﺍ ﻜﺎﻥ ﺼﻭﺍﺒﹰﺎ ﻭﻟﻡ ﻴﻜﻥ ﺨﺎﻟﺼﹰﺎ ﻟﻡ ُﻴﻘﹾﺒل ،ﺤﺘﻰ ﻥ ﺍﻟﻌﻤ َ ﻓﻘﺎل :ﺇ ّ ﺴﻨﹼﺔ .ﺜ ّﻡ ﻗﺭﺃ ﻗﻭﹶﻟ ُﻪ ﺘﻌﺎﻟﻰ: ﻥ ﻋﻠﻰ ﺍﻟ ّ ﺏ ﺃﻥ ﻴﻜﻭ َ ﻥ ﷲ ،ﻭﺍﻟﺼّﻭﺍ ُ ﺹ ﺃﻥ ﻴﻜﻭ َ ﻥ ﺨﺎﻟﺼﹰﺎ ﺼﻭﺍﺒﺎ .ﻭﺍﻟﺨﺎِﻟ ُ ﻴﻜﻭ َ ﺤﺩًﺍ{ )ﺍﻟﻜﻬﻑ.(١١٠ : ﻙ ﹺﺒ ِﻌﺒَﺎ َﺩ ِﺓ َﺭ ﱢﺒ ِﻪ َﺃ َ ﺸ ﹺﺭ ْ ﻻ ُﻴ ﹾ ﻼ ﺼَﺎﻟِﺤًﺎ ﻭَ ﹶ ﻋ َﻤ ﹰ ل َ ﻥ ﻴَ ْﺭﺠُﻭﺍ ِﻟﻘﹶﺎ َﺀ َﺭ ﱢﺒ ِﻪ ﹶﻓ ﹾﻠ َﻴ ْﻌ َﻤ ْ ﻥ ﻜﹶﺎ َ } ...ﹶﻓ َﻤ ْ
"ﻤﺩﺍﺭﺝ ﺍﻟﺴﺎﻟﻜﻴﻥ"
ﻋﻬﺩ ﺃﺒﻲ ﺒﻜﺭ ﺒﺎﻟﺨﻼﻓﺔ ﺇﻟﻰ ﻋﻤﺭ ﺒﺴﻡ ﺍﷲ ﺍﻟﺭّﺤﻤﻥ ﺍﻟﺭّﺤﻴﻡ
ﻋ ْﻬ ِﺩ ِﻩ ل َ ﷲ ﺼﻠﻰ ﺍﷲ ﻋﻠﻴﻪ ﻭﺴﻠﻡ؛ ﻋﻨ َﺩ ﺁﺨ ﹺﺭ ﻋﻬ ِﺩ ِﻩ ﺒﺎﻟﺩّﻨﻴﺎ ،ﻭﺃ ﱠﻭ ﹺ لﺍ ِ ﻋ ﹺﻬ َﺩ ﺒﻪ ﺃﺒﻭ ﺒﻜﺭ ﺨﻠﻴﻔ ﹸﺔ ﻤﺤﻤّﺩ ﺭﺴﻭ ﹺ ﻫﺫﺍ ﻤﺎ َ
ﻥ ﺍﻟﺨﻁﹼﺎﺏ، ﻋ َﻤ َﺭ ﺒ َ ﺕ ﻋﻠﻴﻜﻡ ُ ﻥ ﻓﻴﻬﺎ ﺍﻟﻜﺎﻓﺭ ،ﻭﻴﺘﹼﻘﻲ ﻓﻴﻬﺎ ﺍﻟﻔﺎﺠﺭ .ﺇﻨﹼﻲ ﺍﺴﺘﻌﻤﻠ ﹸ ﺨﺭَﺓ ،ﻓﻲ ﺍﻟﺤﺎل ﺍﻟﺘﻲ ُﻴ ْﺅ ِﻤ ُ ﺒﺎﻵ ِ ل ﺨ ْﻴﺭَ ﺃﺭَ ْﺩﺕﹸ ،ﻭﻟﻜ ﱢ ﻋ ﹾﻠ َﻡ ﻟﻲ ﺒﺎﻟ ﹶﻐﻴْﺏ ،ﻭﺍﻟ ﹶ ل ﻓﻼ ِ ل ﻓﺫﻟﻙ ﻋِﻠﹾﻤﻲ ﺒﻪ ،ﻭﺭﺃﻴﻲ ﻓﻴﻪ ،ﻭﺇﻥ ﺠﺎ َﺭ ﻭﺒَ ﱠﺩ َ ﻓﺈﻥ َﺒ ﱠﺭ ﻭﻋَﺩَ َ ﻱ ُﻤ ﹾﻨ ﹶﻘﹶﻠﺏﹴ ﻴَ ﹾﻨﻘﹶﻠِﺒﻭﻥ. ﻥ ﻅﻠﻤﻭﺍ ﺃ ﱠ ﺴﺏَ ،ﻭﺴﻴﻌﻠ ُﻡ ﺍﻟﹼﺫﻴ َ ﺉ ﻤﺎ ﺍﻜ ﹶﺘ َ ﺍﻤ ﹺﺭ ٍ
"ﺍﻟﻜﺎﻤل" ﻟﻠﻤﺒﺭّﺩ
ﺼﻼﺡ ﺍﻟﺩّﻴﻥ ﻭﻓﺴﺎﺩﻩ ﺹ ﹺﺒ ْﺩﻋْﺔ، ﺼ ُ ﺝ ﺍﻟ ﹸﻘﺼّﺎﺹ ﻭﻴﻘﻭل :ﺍﻟ ﹶﻘ َ ﺨ ﹺﺭ ُ ﻲ ﺒﻥ ﺃﺒﻲ ﻁﺎﻟﺏ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺠﺎﻤ َﻊ ﺍﻟﺒﺼﺭﺓ ،ﻭﺠﻌل ُﻴ ﹾ ﺩﺨل ﻋﻠ ّ ﺏ ﻴﺘﻜﻠﹼﻡ ﻋﻠﻰ ﺠﻤﺎﻋﺔ ﻓﺎﺴﺘﻤﻊ ﺇﻟﻴﻪ ﻓﺄﻋﺠﺒﻪ ﻜﻼﻤُﻪ ﻓﻘﺎل :ﻴﺎ ﻓﺘﻰ ،ﺃَﺴ َﺄﹸﻟﻙَ ﻋﻥ ﺸﻴﺌﻴﻥ ﻓﺈﻥ ﻓﺎﻨﺘﻬﻰ ﺇﻟﻰ ﺤﻠﻘ ِﺔ ﺸﺎ ﱟ ﺕ ﺃﺼﺤﺎﺒَﻙ. ﻻ ﺃﺨﺭﺠﺘﹸﻙ ﻜﻤﺎ ﺃﺨﺭﺠ ﹸ ﺕ ﻤﻨﻬﻤﺎ ﺘﺭﻜﺘﹸﻙ ﺘﺘﻜﻠﹼﻡ ﻋﻠﻰ ﺍﻟﻨﹼﺎﺱ ﻭﺇ ﹼ ﺨﺭﺠ ﹶ ل ﻴﺎ ﺃﻤﻴ َﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ. ﺴْ ﻓﻘﺎلَ :
ﻥ ﻭﻤﺎ ﻓﺴﺎﺩُﻩ؟ ﺡ ﺍﻟﺩّﻴ ﹺ ﻓﻘﺎل :ﺃﺨﺒﺭْﻨﻲ ﻤﺎ ﺼﻼ ُ ﺤ ُﻪ ﺍﻟﻭﺭﻉ ﻭﻓﺴﺎ ُﺩ ُﻩ ﺍﻟﻁﹼﻤﻊ. ﻓﻘﺎل :ﺼﻼ ُ ﺢ ﺃﻥ ﻴﺘﻜﹼﻠ َﻡ ﻋﻠﻰ ﺍﻟﻨﹼﺎﺱ. ﺕ ﺘﻜﻠﹼﻡ ،ﻓﻤﺜﻠﹸﻙ ﻴﺼﻠ ُ ﻗﺎل :ﺼﺩﻗ ﹶ
ﻼ ﻋﻥ "ﻗﻭﺕ ﺍﻟﻘﻠﻭﺏ" "ﺍﻟﺘﺼﻭّﻑ ﺍﻹﺴﻼﻤﻲ" ﻟﻠﺩﻜﺘﻭﺭ ﺯﻜﻲ ﻤﺒﺎﺭﻙ ﻨﻘ ﹰ
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ﻲ ﺭﻀﻲ ﺍﷲ ﻋﻨﻪ ﺤﻜﻡ ﻟﻌﻠ ّ ﺴﺭَﻉَ ﺍ ﹾﻟ ُﻤ ﹾﻠ ﹶﺘﻘﹶﻰ. ﺕ ﻓﻲ ِﺇﻗﹾﺒﺎل ﻓﻤﺎ َﺃ ْ ﺇﺫﺍ ﻜﻨﺕ ﻓﻲ ِﺇﺩْﺒﺎﺭ ،ﻭﺍﻟﻤﻭ ﹸﺠ ﹶﺘ ﹶﻨﺏَ ﺍﻟﻤﺤﺭّﻤﺎﺕ ،ﻭﻤﻥ ﺯﻫﺩ ﻓﻲ ﺍﻟﺩّﻨﻴﺎ ﻥ ﺍﻟﻨﹼﺎ ﹺﺭ ﺍ ْ ﻕ ِﻤ َ ﻥ ﺃﺸﻔ ﹶ ﻥ ﺍﻟﺸﱠﻬﻭﺍﺕ ،ﻭ َﻤ ْ ﻋﹺ ﻼ َ ﻕ ﺇﻟﻰ ﺍﻟﺠ ﹼﻨ ِﺔ ﺴَ ﹶ ﻥ ﺍﺸﹾﺘﺎ ﹶ َﻤ ﹺﻉ ﺇﻟﻰ ﺍﻟﺨﻴﺭﺍﺕ. ﺕ ﺴﺎ َﺭ َ ﻥ ﺍ ْﺭ ﹶﺘ ﹶﻘﺏَ ﺍﻟﻤﻭ ﹶ ﻥ ﺒﺎ ﹾﻟﻤُﺼﻴﺒﺎﺕ ،ﻭ َﻤ ﹺ ﺍﺴْﺘﻬَﺎ َ ﻑ ﺍﻟﻜﺎﻓﺭﻴﻥ. ﻏﻡَ ﺃﻨﻭ ﹶ ﻥ ﺍ ﹾﻟﻤُﻨ ﹶﻜﺭﹺ َﺃ ْﺭ ﹶ ﺸ ﱠﺩ ﻅﻬﻭ َﺭ ﺍﻟﻤﺅﻤﻨﻴﻥ ،ﻭﻤﻥ ﻨﹶﻬَﻰ ﻋ ﹺ ﻥ َﺃﻤَﺭَ ﺒﺎﻟﻤﻌﺭﻭﻑ ﹶ َﻤ ْﺱ ﺒﻤﺎ َﻴﻜﹾﺭﻫﻭﻥ ،ﻗﺎﻟﻭﺍ ﻓﻴﻪ ﺒﻤﺎ ﻻ َﻴ ْﻌﻠﹶﻤﻭﻥ. ﻉ ﺇﻟﻰ ﺍﻟﻨﹼﺎ ﹺ ﺴ َﺭ َ ﻤﻥ ﺃ ْل ﺃَﺴﺎﺀَ ﺍﻟﻌﻤل. ل ﺍﻷﻤ َ -ﻤﻥ ﺃﻁﺎ َ
ﺕ ﺒﺎﻟﻔﺭﺍﺌﺽ. ﻀ ﱠﺭ ﹾ ل ﺇﺫﺍ َﺃ َ ﻻ ﹸﻗ ْﺭﺒَ ﹶﺔ ﺒﺎﻟﻨﹼﻭﺍﻓ ﹺﺠﺒُﻙ. ﷲ ﻤﻥ ﺤَﺴَ ﹶﻨﺔٍ ﹸﺘ ْﻌ ﹺ ﻙ ﺨﻴ ٌﺭ ﻋﻨﺩ ﺍ ِ ﺴﻴّﺌ ﹲﺔ ﹶﺘﺴُﻭ ُﺅ َﻋﻔﱠ ﹸﺘ ُﻪ ﻋﻠﻰ ﹶﻗ ْﺩﺭﹺ ل ﻋﻠﻰ ﹶﻗ ْﺩﺭﹺ ِﻫ ﱠﻤﺘِﻪ ،ﻭﺼﺩﻗﹸ ُﻪ ﻋﻠﻰ ﹶﻗ ْﺩﺭﹺ ﻤُﺭﻭ َﺀﺘِﻪ ،ﻭﺸﺠﺎﻋﺘﹸ ُﻪ ﻋﻠﻰ ﹶﻗ ْﺩﺭﹺ َﺃ ﹶﻨ ﹶﻔﺘِﻪ ،ﻭ َ ﹶﻗ ْﺩ ُﺭ ﺍﻟﺭّﺠ ﹺﻏﹶﻴْﺭﺘﻪ.
ﺸﺒﹺﻊ. ﺼ ْﻭﻟﹶﺔ ﺍﻟﻜﺭﻴﻡﹺ ﺇﺫﺍ ﺠﺎﻉ ،ﻭﺍﻟﻠﱠﺌﻴ ﹺﻡ ﺇﺫﺍ ﹶ ﺍﺤﺫﺭﻭﺍ َﺱ ﺒﺎﻟﻌﻔ ﹺﻭ َﺃ ﹾﻗ َﺩ ُﺭ ُﻫ ْﻡ ﻋﻠﻰ ﺍﻟﻌﻘﻭﺒﺔ. ﺃَ ْﻭﻟﹶﻰ ﺍﻟﻨﹼﺎ ﹺ ﻻ ﻏِﻨﹶﻰ ﻜﺎﻟﻌﻘل ،ﻭﻻ ﹶﻓ ﹾﻘﺭَ ﻜﺎﻟﺠﻬل ،ﻭﻻ ﻤِﻴﺭﺍﺙﹶ ﻜﺎﻷﺩﺏ ،ﻭﻻ ﻅﹶﻬﻴﺭ ﻜﺎﻟﻤﺸﺎﻭﺭﺓ.ﻋﻤﱠﺎ ﹸﺘﺤِﺏّ. ﺍﻟﺼﱠ ْﺒ ُﺭ ﺼﺒﺭﺍﻥ :ﺼﺒ ٌﺭ ﻋﻠﻰ ﻤﺎ ﹶﺘ ﹾﻜﺭَﻩ ،ﻭﺼﺒ ٌﺭ َﺸﺭَﻙ. ﻥ َﺒ ﱠ ﻙ ﹶﻜ َﻤ ْ ﺤ ﱠﺫ َﺭ َ -ﻤﻥ َ
ﻋﻘﹶﺭ. ﻲ ﻋﻨ ُﻪ َ ﺨﱢﻠ َ ﻥ ﺴَ ُﺒ ٌﻊ ﺇﻥ ﹸ ﺍﻟﻠﱢﺴﺎ ُﻏ ْﺭﺒَﺔ. ﻷﺤِ ﱠﺒﺔِ ﹸ ﹶﻓ ﹾﻘ ُﺩ ﺍ َﻥ ﻤﻥ ﻁﻠﺒﹺﻬﺎ ﺇﻟﻰ ﻏﻴ ﹺﺭ ﺃﻫﻠﻬﺎ. ﺕ ﺍﻟﺤﺎﺠَﺔ َﺃ ْﻫ َﻭ ُ ﹶﻓ ْﻭ ﹸل ﻤﻨﻪ. ﻥ َﺃ ﹶﻗ ﱡ ﺤﺭْﻤﺎ َ ﻥ ﺍﻟ ِ ﺴ ﹶﺘﺢﹺ ﻤﻥ ﺇﻋﻁﺎ ِﺀ ﺍﻟﻘﻠﻴل ﻓﺈ ﱠ ﻻ ﹶﺘ ْﻻ ُﻤ ﹾﻔﺭﹺﻁﹰﺎ ﺃﻭ ُﻤﻔﹶﺭﱢﻁﺎ. لﺇﹼ ﻻ ﺘﺭﻯ ﺍﻟﺠﺎﻫ َﺹ ﺍﻟﻜﻼﻡ. ل ﻨﻘ َ -ﺇﺫﺍ ﺘ ﱠﻡ ﺍﻟﻌﻘ ُ
ﻷ ْﻤ ِﻨﻴﱠﺔ ،ﻤﻥ ﻅﹶﻔﺭ ﺒﻪ ﻨﹶﺼِﺏ ،ﻭﻤﻥ ﻓﺎ ﹶﺘ ُﻪ ﺘﻌﺏ. ﻋ ُﺩ ﺍ ُ ﺏ ﺍﻟﻤﻨﻴّﺔ ،ﻭﻴُﺒﺎ ِ ﺠﺩﱢ ُﺩ ﺍﻵﻤﺎل ،ﻭ ُﻴ ﹶﻘﺭﱢ ُ ﺨﻠِﻕﹸ ﺍﻷﺒﺩﺍﻥ ﻭ ُﻴ َ ﺍﻟﺩّﻫ ُﺭ ُﻴ ﹾل ﺘﺄﺩﻴﺒﻪ ﹺﺒﻠِﺴﺎﻨﻪ؛ ﻥ ﺘﺄﺩﻴ ُﺒ ُﻪ ﺒﹺﺴﻴ َﺭ ِﺘ ِﻪ ﻗﺒ َ ل ﹶﺘﻌْﻠﻴﻡﹺ ﻏﻴﺭﹺﻩ ،ﻭ ﹾﻟ َﻴ ﹸﻜ ْ ﺱ ﺇﻤﺎﻤﹰﺎ ﹾﻓ ﹾﻠ َﻴ ْﺒ َﺩ ْﺃ ﺒﹺﺘﻌﻠﻴ ﹺﻡ ﻨﻔﺴِﻪ ﻗﺒ َ ﺴ ُﻪ ﻟﻠﻨﹼﺎ ﹺ ﻤﻥ ﹶﻨﺼَﺏَ ﻨﻔ َﺱ ﻭ ُﻤ َﺅ ﱢﺩ ﹺﺒﻬﹺﻡ. ل ﻤﻥ ُﻤ َﻌﱢﻠ ﹺﻡ ﺍﻟﻨﹼﺎ ﹺ ﻹﺠْﻼ ﹺ ﻕ ﺒﹺﺎ ِ ﺤﱡ ﺴ ِﻪ ﻭ ُﻤ َﺅﺩﱢﺒُﻬﺎ َﺃ َ ﻭ ُﻤ َﻌﻠﱢ ُﻡ ﹶﻨ ﹾﻔ ِ
"ﻨﻬﺞ ﺍﻟﺒﻼﻏﺔ"
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ﻤﻌﺠﺯﺓ ﺍﻟﺭّﺴﻭل ﺠ َﺯ ﹰﺓ ﻥ ﺍ ﹾﻟ ُﻤﺨﹾﺘﺎ ﹺﺭ ﻤُﻌ ﹺ ﻥ ِﻤ َ ل ﺘﻁﻠﺒﻭ َ ﻫْ
ﻷﺠْﺩﺍﺙِ َﺃﺤْﻴﺎ ُﻩ ﻥﺍَ ﺏ ِﻤ َ ﺸـ ْﻌ ٌ َﻴﻜﹾﻔﻴ ِﻪ ﹶ
ل ﻤَ ْﻤﹶﻠ ﹶﻜﺔﹰ ﻹ ْﺒ ﹺ ﺱ ﺭُﻋﺎﺓﹸ ﺍ ِ ﻑ ﺴـﺎ َ ﻭﻜﻴ ﹶ
ل َﺃ ْﻭ ﺸﺎ ُﻩ ﻥ ﹶﻗ ْﺒ ُ ﻤﺎ ﺴﺎﺴَﻬﺎ ﻗﹶ ْﻴﺼَ ٌﺭ ِﻤ ْ
ﻋﻤَﺭﹰﺍ ﺘﹶﻜﹾﺴـﻭ ُﻩ ﺒُﺭﺩَﺘﹸ ُﻪ ﻥ ﺭﺃﻯ ُ ﻴﺎ َﻤ ْ
ﺕ ُﺃ ْﺩ ٌﻡ ﹶﻟ ُﻪ ﻭﺍﻟﻜﻭﺥﹸ َﻤﺄْﻭﺍ ُﻩ ﻭﺍﻟﺯﱠ ْﻴـ ﹸ
ﺴـ ﱢﻴ ِﻪ ﹶﻓﺭَﻗﹰﺎ ﺴﺭَﻯ ﻋﻠﻰ ﹸﻜ ْﺭ ِ َﻴ ْﻬ ﹶﺘ ﱡﺯ ﻜِ ْ
ﻙ ﺍﻟﺭّﻭ ﹺﻡ ﹶﺘﺨﹾﺸـﺎ ُﻩ ﺴ ِﻪ ﻭﻤُﻠﻭ ُ ﻥ َﺒ ْﺄ ِ ِﻤ ْ
ﻤﻥ ﻗﺼﻴﺩﺓ ﻟﻤﺤﻤﻭﺩ ﻏﻨﻴﻡ
ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ ﺤﺩَ ﹶﺜـ ﹲﺔ ﻥ ُﻤ ْ ﻥ ﺍﻟ ﱠﺭﺤْﻤ ﹺ ﻕ ِﻤ َ ﺤﱟ ﺕ َ ﺁﻴﺎ ﹸ
ﻑ ﺒﺎﻟ ِﻘ َﺩ ﹺﻡ ﺼ ﹶﻔ ﹸﺔ ﺍ ﹾﻟﻤَﻭْﺼـﻭ ِ ﻗﹶﺩﻴﻤ ﹲﺔ ِ
ﺨ ﹺﺒـﺭَﻨﺎ ﻲ ﹸﺘ ﹾ ﻥ ﻭﻫ َ ﻥ ﹺﺒﺯَﻤﺎ ﹴ ﹶﻟ ْﻡ ﹶﺘ ﹾﻘ ﹶﺘ ﹺﺭ ْ
ﻥ ِﺇ ْﺭ ﹺﻡ ﻋْ ﻥ ﻋﺎ ٍﺩ ﻭ َ ﻋْ ﻥ ﺍ ﹾﻟ َﻤﻌَﺎ ِﺩ ﻭ َ ﻋﹺ َ
ﺠـ َﺯ ٍﺓ ﺕ ﹸﻜلﱠ ُﻤ ْﻌ ﹺ ﺕ ﻟﹶﺩَﻴْﻨﺎ ﹶﻓﻔﹶﺎ ﹶﻗ ﹾ ﺩﺍ َﻤ ﹾ
ﺕ َﻭﹶﻟ ْﻡ ﹶﺘ ُﺩﻡﹺ ﻥ ِﺇ ﹾﺫ ﺠَﺎ َﺀ ﹾ ﻥ ﺍﻟ ﱠﻨ ﹺﺒﻴﱢﻴـ َ َﻤ َ
ﻤﻥ "ﺍﻟﺒﺭﺩﺓ" ﻟﻠﺒﻭﺼﻴﺭﻱ
ﺍﻟﻘﺭﺁﻥ ﺍﻟﻜﺭﻴﻡ
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ﺕ ﺼ َﺭ َﻤ ﹾ ﺕ ﻓﺎﻨ َ ﻥ ﺒﹺﺎﻵﻴﺎ ِ ﺠﺎ َﺀ ﺍﻟﻨﹼﺒﻴّﻭ َ
ﻏ ْﻴﺭﹺ ُﻤﻨﹾﺼـ ﹺﺭ ﹺﻡ ﻭَﺠﹺ ْﺌﺘﹶﻨﺎ ﹺﺒﺤَﻜﻴ ﹴﻡ ﹶ
ﺠـ ُﺩ ٌﺩ ل ﺍ ﹾﻟﻤَﺩﻯ ُ ﺁﻴﺎﺘﹸ ُﻪ ﻜﹸﻠﱠﻤﺎ ﻁـﺎ َ
ﻕ ﻭﺍﻟ ِﻘ َﺩ ﹺﻡ ل ﺍﻟ ِﻌ ﹾﺘـ ِ ﻥ ﺠَﻼ ُ َﻴﺯﻴ ﹸﻨ ُﻬ ﱠ
ﺸـ ﱠﺭ ﹶﻓﺔٍ ﻅـ ٍﺔ ِﻤ ﹾﻨ ُﻪ ُﻤ ﹶ ﻴﻜـﺎ ُﺩ ﻓﻲ ﹶﻟ ﹾﻔ ﹶ
ﺤ ِﹺﻡ ﻕ ﻭﺍﻟ ﱠﺘ ﹾﻘﻭَﻯ َﻭﺒﹺﺎﻟ ﱠﺭ ِ ﻙ ﺒﺎﻟﺤ ﱢ ﻴﻭﺼِﻴ َ
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ﻤﻥ "ﻨﻬﺞ ﺍﻟﺒﺭﺩﺓ" ﻷﺤﻤﺩ ﺸﻭﻗﻲ
ــــــــــــــــ ) -(٥٠ﺍﻨﺼﺭﻤﺕ :ﺍﻨﻘﻁﻌﺕ .ﻤﻨﺼﺭﻡ :ﻤﻨﻘﻁﻊ .ﺍﻟﺤﻜﻴﻡ :ﺍﻟﻘﺭﺁﻥ ،ﻭﻗﺩ ﻭﺼﻔﻪ ﺍﷲ ﺒﺎﻟﺤﻜﻴﻡ ﻓﻲ ﻤﻭﺍﻀﻊ ﻤﻨﻪ. ﺴﺭُﺭ ﻭﺴَﺭﻴﺭ. ﺠﺩُﺩ :ﺠﻤﻊ ﺠَﺩﻴﺩ ﻜ ُ )ُ -(٥١
ﻤﺎ ﺒﻴﻥ ﺍﻟﻐﻀﺏ ﷲ ،ﻭﺍﻟﻐﻀﺏ ﻟﻠﻨﹼﻔﺱ ﻭﻟﻠﺩّﻨﻴﺎ ﷲ ﻥ ﻫﺎ ﻫﻨﺎ ﻗﻭﻤﹰﺎ ﻴﻌﺒﺩﻭﻥ ﺸﺠﺭ ﹰﺓ ﻤﻥ ﺩﻭﻥ ﺍ ِ ﷲ ﺩﻫﺭﹰﺍ ﻁﻭﻴﻼﹰ ،ﻓﺠﺎﺀﻩ ﻗﻭ ٌﻡ ﻓﻘﺎﻟﻭﺍ :ﺇ ّ ﻥ ﻋﺎﺒﺩﹰﺍ ﻜﺎﻥ ﻴﻌﺒ ُﺩ ﺍ َ ﻴُﺤﻜﻰ ﺃ ّ ﺴ ُﻪ ﻋﻠﻰ ﻋﺎﺘﻘﻪ ،ﻭ ﹶﻗﺼَﺩَ ﺍﻟﺸﹼﺠﺭ ﹶﺓ ﻟﻴﻘﻁﹶﻌَﻬﺎ .ﻓﺎﺴﺘﻘﺒﹶﻠ ُﻪ ﺇﺒﻠﻴﺱ ﻓﻲ ﺼﻭﺭﺓ ﺸﻴﺦ ﺘﻌﺎﻟﻰ ،ﻓﻐﻀﺏ ﻟﺫﻟﻙ ،ﻭﺃﺨﺫ ﻓﺄ َ ﻙ ﺍﷲ؟ ﻓﻘﺎل :ﺃﻴﻥ ﺘﺭﻴ ُﺩ ﺭﺤ َﻤ َ ﻗﺎل :ﺃﺭﻴﺩ ﺃﻥ ﺃﻗﻁﻊ ﻫﺫﻩ ﺍﻟﺸﹼﺠﺭﺓ.
ﺕ ﻟِ ﹶﻐ ْﻴﺭﹺ ﺫﻟﻙ. ﻙ ﻭﺘﻔﺭّﻋ ﹶ ﺕ ﻋﺒﺎﺩَ ﹶﺘﻙَ ﻭﺍﺸﺘﻐﺎﹶﻟﻙَ ﺒﻨﻔﺴ َ ﺕ ﻭﺫﺍﻙ؟ ﺘﺭﻜ ﹶ ﻗﺎل :ﻭﻤﺎ ﺃﻨ ﹶ ﻥ ﻫﺫﺍ ﻤﻥ ﻋﺒﺎﺩﺘﻲ. ﻓﻘﺎل :ﺇ ّ
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ﺤ ُﻪ ﺇﻟﻰ ﺍﻷﺭﺽ ،ﻭ ﹶﻗﻌَﺩ ﻋﻠﻰ ﺼﺩﺭﻩ. ﻙ ﺃﻥ ﺘﻘﻁﻌَﻬﺎ .ﻓﻘﺎﺘﻠﹶﻪ ،ﻓﺄﺨ ﹶﺫ ُﻩ ﺍﻟﻌﺎﺒ ُﺩ ﻓﻁﺭ َ ﻗﺎل :ﻓﺈﻨﹼﻲ ﻻ ﺃﺘﺭ ﹸﻜ َ ﻙ ﻫﺫﺍ ﻭﻟﻡ ﻁ ﻋﻨ َ ﷲ ﻗﺩ ﺃﺴﻘ ﹶ ﻥ ﺍ َ ﻁِﻠﻘﹾﻨﻲ ﺤﺘﻰ ُﺃ ﹶﻜﱢﻠﻤَﻙ ،ﻓﻘﺎﻡ ﻋﻨﻪ ،ﻓﻘﺎل ﻟ ُﻪ ﺇﺒﻠﻴﺱ :ﻴﺎ ﻫﺫﺍ ﺇ ﱠ ﻓﻘﺎل ﻟﻪ ﺇﺒﻠﻴﺱَ :ﺃ ﹾ ﷲ ﺘﻌﺎﻟﻰ ﺃﻨﺒﻴﺎﺀ ﻓﻲ ﺃﻗﺎﻟﻴ ﹺﻡ ﺍﻷﺭﺽ ،ﻭﻟﻭ ﺸﺎ َﺀ ﹶﻟﺒَﻌَ ﹶﺜ ُﻬ ْﻡ ﻥ ﻏﻴﺭﹺﻙ ﻭ ِ ﻙﻤْ ﻀ ُﻪ ﻋﻠﻴﻙ ،ﻭﻤﺎ ﹶﺘ ْﻌ ُﺒﺩُﻫﺎ ﺃﻨﺕ ،ﻭﻤﺎ ﻋﻠﻴ َ ﻴﻔﺭ ْ ﺇﻟﻰ ﺃﻫﻠﻬﺎ ،ﻭﺃﻤﺭﻫﻡ ﺒﻘﻁﻌﻬﺎ.
ﺼ َﺭﻋَﻪ ،ﻭ ﹶﻗﻌَﺩَ ﻋﻠﻰ ﺼﺩﺭﻩ ،ﻓﻌﺠﺯ ﺇﺒﻠﻴﺱ، ﻓﻘﺎل ﺍﻟﻌﺎﺒﺩ :ﻻ ُﺒﺩﱠ ﻟﻲ ﻤﻥ ﻗﻁﻌِﻬﺎ .ﻓﻨﺎﺒﺫﹶﻩ ﻟﻠﻘﺘﺎل .ﻓﻐﻠﺒﻪ ﺍﻟﻌﺎﺒ ُﺩ ﻭ َ
ﺼلﹴ ﺒﻴﻨﻲ ﻭﺒﻴﻨﻙ ،ﻭﻫﻭ ﺨﻴ ٌﺭ ﻟﻙ ﻭﺃﻨﻔﻊ؟ ﻓﻘﺎل ﻟﻪ :ﻫل ﹶﻟﻙَ ﻓﻲ ﺃﻤ ﹴﺭ ﹶﻓ ْ ﻗﺎل ﺍﻟﻌﺎﺒﺩ :ﻭﻤﺎ ﻫﻭ؟ ﺱ ﺕ ﹸﻜلﱡ ﺍﻟﻨﹼﺎ ﹺ ﻲﺀَ ﻟﻙ ،ﺇﻨﹼﻤﺎ ﺃﻨ ﹶ ﺸ ْ ل ﻓﻘﻴﺭ ﻻ ﹶ ﻁِﻠﻘﹾﻨﻲ ﺤﺘﻰ ﺃﻗﻭل ﻟﻙ .ﻓﺄﻁﻠﻘﻪ ،ﻓﻘﺎل ﺇﺒﻠﻴﺱ :ﺃﻨﺕ ﺭﺠ ٌ ﻗﺎلَ :ﺃ ﹾ ﻲ ﺠﻴﺭﺍﻨﹶﻙ ،ﻭﺘﺸﺒ َﻊ ﻭﺘﺴﺘﻐﻨﻲَ ﻋﻥ ﺍﻟﻨﹼﺎﺱ. ل ﻋﻠﻰ ﺇﺨﻭﺍﻨِﻙ ،ﻭﺘﹸﻭﺍﺴ َ ﻀَ ﺏ ﺃﻥ ﺘﺘﻔ ّ ﻙ ﺘﺤ ﱡ ﻴﻌﻭﻟﻭﻨﹶﻙ ،ﻭﻟﻌﹼﻠ َ ﻗﺎل :ﻨﻌﻡ.
ﺕ ﺃﺨﺫﺘﹶﻬﻤﺎ ل ﻟﻴﻠ ٍﺔ ﺩﻴﻨﺎﺭﻴﻥ ،ﺇﺫﺍ ﺃﺼﺒﺤ ﹶ ل ﻋﻨﺩ ﺭﺃﺴﻙ ﻓﻲ ﻜ ﱢ ﻲ ﺃﻥ ﺃﺠﻌ َ ﻙ ﻋﻠ ّ ﻗﺎل :ﻓﺎﺭﺠ ْﻊ ﻋﻥ ﻫﺫﺍ ﺍﻷﻤﺭ ،ﻭﻟ َ ﻥ ﻗﻁ ﹺﻊ ﻫﺫﻩ ﺍﻟﺸﹼﺠﺭ ِﺓ ﻥ ِﻤ ْ ﻙ ﻭﻟﻠﻤﺴﻠﻤﻴ َ ﺕ ﻋﻠﻰ ﺇﺨﻭﺍﻨﻙ ،ﻓﻴﻜﻭﻥ ﺫﻟﻙ ﺃﻨﻔ َﻊ ﻟ َ ﻙ ﻭﻋﻴﺎﻟِﻙ ،ﻭﺘﺼﺩّﻗ ﹶ ﺴَ ﻓﺄﻨﻔﻘﺕﹶ ﻋﻠﻰ ﻨﻔ ِ ﻥ ﻗﻁﻌُﻙ ﺇﻴﺎﻫﺎ. ﺍﻟﺘﻲ ُﻴ ﹾﻐﺭَﺱ ﻤﻜﺎﻨﻬﺎ ،ﻭﻻ ﻴَﻀﺭّﻫﻡ ﻗﻁﻌُﻬﺎ ﺸﻴﺌﺎﹰ ،ﻭﻻ ﻴﻨﻔﻊ ﺇﺨﻭﺍﻨﹶﻙ ﺍﻟﻤﺅﻤﻨﻴ َ ﻥ ﷲ ﺃْ ﻲ ﻓﻴﻠﺯﻤﻨﻲ ﻗﻁ ُﻊ ﻫﺫﻩ ﺍﻟﺸﹼﺠﺭﺓ ﻭﻻ ﺃﻤﺭﻨﻲ ﺍ ُ ﺕ ﺒﻨﺒ ﱟ ﻕ ﺍﻟﺸﹼﻴﺦ ،ﻟﺴ ﹸ ﻓﺘﻔﻜﹼﺭ ﺍﻟﻌﺎﺒﺩ ﻓﻴﻤﺎ ﻗﺎل ،ﻭﻗﺎل :ﺼَﺩَ ﹶ ﻑ ﻟﻪ .ﻓﺭﺠ َﻊ ﺍﻟﻌﺎﺒ ُﺩ ﺃﻗﻁﻌَﻬﺎ ﻓﺄﻜﻭﻥ ﻋﺎﺼﻴﹰﺎ ﺒﺘﺭﻜﻬﺎ ،ﻭﻤﺎ ﹶﺫ ﹶﻜﺭَ ُﻩ ﺃﻜﺜ ُﺭ ﻤﻨﻔﻌﺔ .ﻓﻌﺎﻫﺩﻩ ﻋﻠﻰ ﺍﻟﻭﻓﺎ ِﺀ ﺒﺫﻟﻙ ،ﻭﺤَﹶﻠ ﹶ ﺙ ﻭﻤﺎ ﺢ ﺍﻟﻴﻭ َﻡ ﺍﻟﺜﺎﻟ ﹶ ﺢ ﺭﺃﻯ ﺩﻴﻨﺎﺭﻴﻥ ﻋﻨﺩ ﺭﺃﺴﻪ ،ﻓﺄﺨﺫﻫﻤﺎ ،ﻭﻜﺫﻟﻙ ﺍﻟﻐﺩ ،ﺜ ّﻡ ﺃﺼﺒ َ ﺇﻟﻰ ُﻤ ﹶﺘﻌَﺒﱠﺩِﻩِ ﻓﺒﺎﺕ ،ﻓﻠﻤّﺎ ﺃﺼﺒ َ ﺦ ﻓﻘﺎل ﻟﻪ :ﺇﻟﻰ ﺃﻴﻥ؟ ﺴ ُﻪ ﻋﻠﻰ ﻋﺎ ِﺘﻘِﻪ ،ﻓﺎﺴﺘﻘﺒﹶﻠ ُﻪ ﺇﺒﻠﻴﺱ ﻓﻲ ﺼﻭﺭ ِﺓ ﺸﻴ ﹴ ﺏ ﻭﺃﺨ ﹶﺫ ﻓﺄ َ ﺒﻌﺩَﻩ ﻓﻠﻡ َﻴ َﺭ ﺸﻴﺌﺎﹰ ،ﻓﻐﻀ َ ﻗﺎل :ﺃﻗﻁﻊ ﺘﻠﻙ ﺍﻟﺸﹼﺠﺭﺓ. ل ﻤﺭّﺓ، ل ﺒﻪ ﻜﻤﺎ ﻓﻌل ﺃ ّﻭ َ ﻙ ﺇﻟﻴﻬﺎ ،ﻓﺘﻨﺎﻭﹶﻟ ُﻪ ﺍﻟﻌﺎﺒ ُﺩ ﻟﻴﻔﻌ َ لﻟَ ﺕ ﺒﻘﺎﺩ ﹴﺭ ﻋﻠﻰ ﺫﻟﻙ ،ﻭﻻ ﺴﺒﻴ َ ﺕ ﻭﺍﷲ ،ﻤﺎ ﺃﻨ ﹶ ﻓﻘﺎل :ﻜﺫﺒ ﹶ ﻥ ﺭﺠﻠﻴﻪ ،ﻭ ﹶﻗﻌَﺩَ ﺇﺒﻠﻴﺱ ﻋﻠﻰ ﺼﺩ ﹺﺭ ِﻩ ﻭﻗﺎل: ﻓﻘﺎل :ﻫﻴﻬﺎﺕ ،ﻓﺄﺨ ﹶﺫ ُﻩ ﺇﺒﻠﻴﺱ ﻭﺼَﺭَﻋﻪ ،ﻓﺈﺫﺍ ﻫﻭ ﻜﺎﻟﻌﺼﻔﻭ ﹺﺭ ﺒﻴ َ ﻙ. ﺤ ﱠﻨ َ ﻷ ﹾﺫ َﺒ َ ﻥ ﻋﻥ ﻫﺫﺍ ﺍﻷﻤ ﹺﺭ ﺃﻭ َ ﹶﻟ ﹶﺘ ﹾﻨ ﹶﺘﻬﹺﻴَ ﱠ ﻻ ﻭﻏﻠﺒﺘﹶﻨﻲ ﻑ ﻏﻠﺒﺘﹸﻙَ ﺃ ّﻭ ﹰ ﺨ ﹺﺒﺭْﻨﻲ ﻜﻴ ﹶ ل ﻋﻨﹼﻲ ،ﻭَﺃ ﹾ ﻏﹶﻠ ْﺒﺘﹶﻨﻲ ﻓﹶﺨ ﱢ ﻓﻨﻅﺭ ﺍﻟﻌﺎﺒﺩ ،ﻓﺈﺫﺍ ﻻ ﻁﺎﻗ ﹶﺔ ﹶﻟ ُﻪ ﺒﹺﻪ ،ﻗﺎل :ﻴﺎ ﻫﺫﺍ ﹶ ﺍﻵﻥ؟ ﻙ ﺴ َ ﺕ ﻟﻨﻔ ِ ﷲ ﻟﹶﻙ .ﻭﻫﺫﻩ ﺍﻟﻤﺭّﺓ ﻏﻀﺒ ﹶ ﻙ ﺍﻵﺨﺭﺓ ،ﻓﺴﺨﹼﺭﻨﻲ ﺍ ُ ﺕ ﻨ ّﻴ ﹸﺘ َ ل ﻤ ّﺭ ٍﺓ ﷲِ ،ﻭﻜﺎﻨ ﹾ ﺕ ﺃ ّﻭ َ ﻙ ﻏﻀﺒ ﹶ ﻓﻘﺎل :ﻷ ﹼﻨ َ
ﻭﻟﻠﺩّﻨﻴﺎ ،ﻓﺼﺭﻋﺘﹸﻙ.
ﻋﻥ "ﺇﺤﻴﺎﺀ ﻋﻠﻭﻡ ﺍﻟﺩّﻴﻥ" ﻟﻠﻐﺯﺍﻟﻲ
ﻤﺎ ﻓﻲ ﺤﺩﺍ!!
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ﻥ ﺃ َﻤ َﺭ ُﻫ ْﻡ ﺩﻴﻨﹸﻬﻡ ﺒﺎﻟﺠﻬﺎﺩ ﺤﺘﻰ ﻴﻔﺘﺤﻭﺍ ﺍﻟﻌﺎﻟﻡ ،ﻭ َﻴﻬْﺩﻭﺍ ﺍﻟ َﺒﺸﹶﺭ ﺇﻟﻰ ﺩﻴﻨﻬﻡ ،ﻓﻘﻌﺩﻭﺍ ﺤﺘﻰ ﹶﻓ ﹶﺘﺢَ ﺍﻟﻌﺩ ﱡﻭ ﺒﻼﺩَﻫﻡ، "ﻴﺎ ّﻤ ْ ﻭ ﹶﻓ ﹶﺘ ﹶﻨ ُﻬ ْﻡ ﻋﻥ ﺩﻴﻨﻬﻡ! ﺤﻜِﻤﻭﺍ ﻫﻡ ﺒﺎﻟﺒﺎﻁل ﻓﻲ ﺩﻴﺎﺭﻫﻡ ﻭﺃﻭﻁﺎﻨﻬﻡ! ﻕ ﺃﻗﻁﺎ َﺭ ﺍﻷﺭﺽ ،ﻭ ُ ﺤﹼ ﻥ ﺤَ ﹶﻜﻡَ ﺃﺠﺩﺍ ُﺩ ُﻫ ْﻡ ﺒﺎﻟ َ ﻴﺎ َﻤ ْ ﺱ ﺼﻐﻴﺭﺓ ،ﻭﻟﹶﺫﺍﺌِﺫِ ﺤﻴﺎ ٍﺓ ﻉ ﻨﻔﻭ ﹴ ﻥ ﻟﻬﻡ ﺍﻟﺠﻨﹼﺔ ،ﻭﺒﺎﻋﻭﺍ ﻫﻡ ﺍﻟﺠ ﹼﻨ ﹶﺔ ﺒﺄﻁﻤﺎ ﹺ ﷲ ﺒﺄ ّ ﻉ ﺃﺠﺩﺍﺩُﻫﻡ ﻨﻔﻭﺴَﻬﻡ ﻤﻥ ﺍ ِ ﻥ ﺒﺎ َ ﻴﺎ َﻤ ْ
ﺫﹶﻟِﻴﻠﹶﺔ!"
ﻴﺎ ﺃﻴّﻬﺎ ﺍﻟﻨﹼﺎﺱ: ﻥ ﺍﻟﻌ ّﺯ ﹶﺓ ﻟﻠﻤﺸﺭﻙ ،ﻭﻗﺩ ﺼ ْﺭ ﹸﻜﻡْ ،ﻭﺤﺴﺒﺘﻡ ﺃ ّ ﷲ ﻓﻠﻡ َﻴ ﹾﻨ ُ ﺼﺭﹺ ﺍ ِ ﻋ ﱠﺯﺘﹶﻜﻡ ،ﻭﻗﻌﺩﺘﹸﻡ ﻋﻥ ﹶﻨ ْ ﻤﺎ ﹶﻟ ﹸﻜ ْﻡ ﻨﺴﻴﺘﹸﻡ ﺩﻴﻨﹶﻜﻡ ،ﻭﺘﺭﻜﺘﻡ ِ ﷲ ﻭﻟِﺭﺴﻭِﻟ ِﻪ ﻭِﻟ ﹾﻠ ُﻤﺅْﻤﻨﻴﻥ؟ ﷲ ﺍﻟﻌِ ّﺯ ﹶﺓ ِ لﺍ ُ ﺠﻌ َ ﷲ ﻭﻋﺩﻭّﻜﻡ ،ﻴﺨﻁﺭ ﻋﻠﻰ ﺃﺭﻀﻜﻡ ،ﺍﻟﺘﻲ ﺴﻘﺎﻫﺎ ﺒﺎﻟﺩّﻤﺎﺀ ﺤ ﹸﻜﻡْ ،ﺃﻤﺎ ﻴُﺅﻟﻤﻜﻡ ﻭﻴْﺸﺠﻲ ﻨﻔﻭﺴَﻜﻡ ﻤَﺭْﺃﻯ ﻋﺩ ﱢﻭ ﺍ ِ ﻴﺎ ﻭ ْﻴ َ ﺁﺒﺎﺅُﻜﻡُ ،ﻴ ِﺫﱡﻟﻜﹸﻡ ﻭﻴَ ﹶﺘﻌَ ﱠﺒ ُﺩﻜﹸﻡ ،ﻭﺃﻨﺘﻡ ﻜﻨﺘﻡ ﺴﺎﺩ ﹶﺓ ﺍﻟﺩّﻨﻴﺎ؟ ﺨﺴْﻑ؟! ﻥ ﺍﻟ ﹶ ﻁ ﹺﺒ ﹺﻬ ُﻡ ﺍﻟﻌﺩﻭﱡ ،ﻭﺴﺎﻤَﻬﻡ ﺃﻟﻭﺍ َ ﻥ ﺇﺨﻭﺍﻨﹰﺎ ﻟﻜﻡ ،ﻗﺩ ﺃﺤﺎ ﹶ ﺃﻤﺎ َﻴ ُﻬﺯﱡ ﻗﻠﻭﺒَﻜﻡ ﻭﻴﻨﻤﻲ ﺤﻤﺎﺴﺘﹶﻜﻡ ،ﺃ ّ ﺃﻤﺎ ﻓﻲ ﺍﻟﺒَﹶﻠﺩِ ﻋﺭﺒﻲّ؟ ﺃﻤﺎ ﻓﻲ ﺍﻟﺒﻠ ِﺩ ﻤﺴﻠﻡ؟ ﺃﻤﺎ ﻓﻲ ﺍﻟﺒﻠﺩ ﺇﻨﺴﺎﻥ؟ ﺤ ُﻡ ﺍﻹﻨﺴﺎﻥ. ﻥ َﻴ ْﺭ َ ﻥ ﺍﻟﻤﺴﻠﻡ! ﻭﺍﻹﻨﺴﺎ ُ ﺼ ُﺭ ﺍﻟﻌﺭﺒﻲّ! ﻭﺍﻟﻤﺴﻠ ُﻡ ﻴُﻌﻴ ُ ﺍﻟﻌﺭﺒﻲﱡ َﻴ ﹾﻨ ُ ﻥ ﻋﺭﺒ ّﻴﹰﺎ ﻭﻻ ُﻤﺴْﻠﻤﹰﺎ ﻭﻻ ﺇﻨﺴﺎﻨﺎ!.. ﺼ َﺭ ِﺓ ِﻓﻠِﺴﻁﻴﻥ ،ﻻ ﻴﻜﻭ ُ ﻥ ﹶﻟ ْﻡ َﻴ ُﻬﺏﱠ ِﻟ ﹸﻨ ْ ﹶﻓ َﻤ ْ
ﺠﻤْﺭ؟ ﻥ ﺍﻟﻨﹼﺎﺭ ،ﻭﻴﻨﺎﻤﻭﻥ ﻋﻠﻰ ﺍ ﹾﻟ َ ﻥ ﺒﺎﻟﹼﻠﻬَﺏ ،ﻭﻴﺨﻭﻀﻭ َ ﺴ ْﺭ َﺒﻠﹸﻭ َ ﻥ ﻭﺘﺸﺭﺒﻭﻥ ﻭﺘﻨﻌﻤﻭﻥ ﻭﺇﺨﻭﺍﻨﹸﻜﻡ ﻫﻨﺎﻙ َﻴ ﹶﺘ َ ﺃﻓﺘﺄﻜﻠﻭ َ ﺏ ﺍﻟﺴّﻤﺎﺀ ،ﻓﺈﻥ ﻟﻡ ﺘﻜﻭﻨﻭﺍ ﺕ ﺃﺒﻭﺍ ُ ﻰ ﺍﻟﺤﺭﺏ ،ﻭﻨﺎﺩﻯ ﻤُﻨﺎﺩﻱ ﺍﻟﺠﻬﺎﺩ ،ﻭ ﹶﺘ ﹶﻔ ﱠﺘﺤَ ﹾ ﺕ ﺭَﺤ َ ﻴﺎ ﺃﻴّﻬﺎ ﺍﻟﻨﹼﺎﺱ ،ﺇﻨﹼﻬﺎ ﻗﺩ ﺩﺍﺭ ﹾ ﻕ ﻟﻠﻨﹼﺴﺎﺀ ُﻴ ِﺩﺭْﻥ ﺭَﺤﺎﻫﺎ ،ﻭﺍﺫﻫﺒﻭﺍ ﻓﺨﺫﻭﺍ ﺍ ﹾﻟ َﻤﺠَﺎ ِﻤ َﺭ ﻭﺍﻟﻤﻜﺎﺤِل! ﻴﺎ ﻨﺴﺎ ًﺀ ﻥ ﺍﻟﺤﺭﺏ ،ﻓﺄﻓﺴﺤﻭﺍ ﺍﻟﻁﺭﻴ ﹶ ﻤﻥ ﹸﻓﺭْﺴﺎ ﹺ َﺒ َﻌﻤَﺎ ِﺌ َﻡ ﻭﻟِﺤﻰ! ل ﺭﺠﻭﹶﻟ ﹶﺘ ُﻬ ْﻡ".. ﺼﺩﱠﻋﻲ ﻴﺎ ﹸﻗ ﱠﺒ ﹶﺔ ﺍﻟ ﱠﻨﺴْﺭ ،ﻭﻤﻴﺩﻱ ﻴﺎ ﻋﻤﺩ ﺍﻟﻤﺴﺠﺩ ،ﻭﺍﻨﻘﹶﻀﱢﻲ ﻴﺎ ﺭُﺠﻭﻡُ ،ﻟﻘﺩ ﺃﻀﺎﻉ ﺍﻟﺭّﺠﺎ ُ " ﹶﺘ َ
ﻤﻥ ﻗﺼّﺔ "ﺭﺠل ﻭﺍﻤﺭﺃﺓ" ﻓﻲ ﻜﺘﺎﺏ "ﻗﺼﺹ ﻤﻥ ﺍﻟﺘﹼﺎﺭﻴﺦ" ﻟﻌﻠﻲ ﺍﻟﻁﹼﻨﻁﺎﻭﻱ
ــــــــــــــــــــ ﻲ ﺍﻟﺒﻠﻴﻎ ..ﻓﻬﺫﺍ ﻫﻭ ﺃَﻭﱠ ُل ﻤﺎ ﺨﻁﺭ ﻲ ﻟﻬﺫﺍ ﺍﻟﻜﻼﻡ ﺍﻟﻌﺭﺒ ّ ﻥ ﻤﻥ ﻋﻨﺩﻱ ،ﻻ ﻤﻥ ﻋﻨﺩ ﺍﻟﻭﺍﻟﺩ ﺍﻟﺠﻠﻴل ،ﻭ َﻤ ْﻌ ِﺫ َﺭ ﹰﺓ ﻤﻥ ﻫﺫﺍ ﺍﻟﻌﻨﻭﺍﻥ ﺍﻟﻌﺎ ّﻤ ّ -ﺍﻟﻌُﻨﻭﺍ ُ
ﻥ ﻤﻥ ﺍ ﹾﻟﺨﹾﻤﻭ ِﺩ ﻭﺍ ﹾﻟﺠُﻤﻭ ِﺩ ﻭﺍﻟﻼﹼﻤُﺒﺎﻻﺓ. ﺏ ﻭﺍﻟﻤﺴﻠﻤﻭ َ ﺕ ﺍﻟﻭﻗﺕ ﻤﺎ ﻋﻠﻴﻪ ﺍﻟﻌﺭ ُ ﻙ ﺍﻟﺠﻤﺎﺩ ،ﻭﺃُ ْﺒﺼِ ُﺭ ﻓﻲ ﺫﺍ ِ ﺤﺭﱢ ُ ﺒﺒﺎﻟﻲ ﻭﺃﻨﺎ ﺃﻗﺭُﺃ ﻫﺫﺍ ﺍﻟﻜﻼﻡ ﺍﻟﺫﻱ ُﻴ َ
ﺼ ِﺘ ِﻪ ﻱ" ﻓﻲ ﺩﻤﺸﻕ ﻓﻲ ِﻗ ﱠ ﺏ "ﺍﻟﺠﺎﻤﻊ ﺍﻷ َﻤ ﹺﻭ ّ ﻱ" ﺨﻁﻴ َ ﺠﻭْﺯ ّ ﻁ ﺒﻥ ﺍﻟ َ ﺥ" :ﺴِ ْﺒ ﹶ ﻕ ﺒﻪ ﺍﻟﻌﺎﻟ َﻡ ﺍﻟﻭﺍﻋﻅﹶ ﺍﻟﻤﺅ ّﺭ ﹶ ﻁ ﹶ ﺏ ﺃﺒﻲ ﻫﺫﺍ ﺍﻟﻜﻼ َﻡ ﺍﻟﺫﻱ َﺃ ﹾﻨ ﹶ ﻭﻗﺩ ﻜﺘ َ ﺏ ﺃﺒﻲ ﻫﺫﺍ ﺍﻟﻜﻼﻡ ﻗﺒل ﺃﻜﺜﺭ ﻤﻥ ﺭﺒﻊ ﻗﺭﻥ ،ﻭﻤﺎ ﺘﺯﺍل ﺤﺎ ُل ﺕ ﺃﺤﺩﺍﺜﹸﻬﺎ ﺴﻨﺔ ٦٠٧ﻫ ﺃﺜﻨﺎ َﺀ ﺍﻟﺤﺭﻭﺏ ﺍﻟﺼّﻠﻴﺒﻴّﺔ ..ﻜﺘ َ "ﺭﺠل ﻭﺍﻤﺭﺃﺓ" ﺍﻟﺘﻲ ﺠﺭ ﹾ ﻥ ﻭﺍﻟﻬﻼﻙ؟! ﺕ ﻭﺍ ﺃﺴﻔﺎﻩ ،ﻓﺈﻟﻰ ﻤﺘﻰ ﺇﻟﻰ ﻤﺘﻰ ﺘﺴﺘﻤ ﱡﺭ ﺒﻬﻡ ﻫﺫﻩ ﺍﻟﺤﺎل؟! ﻭﻫل ﺍﺭﺘﻀﻭْﺍ ﻷﻨﻔﺴﻬﻡ ﺍﻟﻌﺠ َﺯ ﻭﺍﻟﻬﻭﺍ َ ﺍﻟﻌﺭﺏ ﻭﺍﻟﻤﺴﻠﻤﻴﻥ ﻜﻤﺎ ﻜﺎﻨ ﹾ ﺏ ﺍﻟﺤﻘﻴﺭ؟! ﺸ ﹺﻊ ﺍﻟﺭّﻫﻴ ﹺ ﻭﺍﺴﺘﺴﻠﻤﻭﺍ ﻨِﻬﺎﺌ ّﻴﹰﺎ ﻟﻬﺫﺍ ﺍﻟﻤﺼﻴ ﹺﺭ ﺍﻟ َﺒ ِ ﺨ ْﺭﺩَلﹴ ﻤﻥ ﺇﻴﻤﺎﻥ! ﺤ ﱠﺒ ٍﺔ ﻤﻥ ﹶ ﻥ ﺫﻟﻙ ﺃﻭ ﺃﻥ ﻴﺴﺘﻤ ّﺭ ﻭﻓﻲ ﺍﻟﻘﻠﻭﺏ ِﻤﺜﹾﻘﺎ ُل َ ﷲ ﺃﻥ ﻴﻜﻭ َ ﻤﻌﺎ ﹶﺫ ﺍ ِ
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